A00510	----	A sermon preached at Ashby De-la-zouch in the countie of Leicester at the funerall of the truely noble and vertuous lady Elizabeth Stanley one of the daughters and coheires of the Right Honourable Ferdinand late Earle of Derby, and late wife to Henrie Earle of Huntingdon the fifth earle of that familie. The 9. of February. Anno Dom. 1633. By I.F. I. F., fl. 1633. 1635 Approx. 44 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A00510 STC 10644 ESTC S116875 99852090 99852090 17395 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A00510) Transcribed from: (Early English Books Online ; image set 17395) Images scanned from microfilm: (Early English books, 1475-1640 ; 1379:13) A sermon preached at Ashby De-la-zouch in the countie of Leicester at the funerall of the truely noble and vertuous lady Elizabeth Stanley one of the daughters and coheires of the Right Honourable Ferdinand late Earle of Derby, and late wife to Henrie Earle of Huntingdon the fifth earle of that familie. The 9. of February. Anno Dom. 1633. By I.F. I. F., fl. 1633. Fletcher, Joseph, 1577?-1637, attributed name. [2], 44 p. Printed by William Iones dwelling in Red-crosse streete, London : 1635. Leaves B2 and D4 are cancels in most copies of this and STC 10545 and STC 10646. Most copies also have an extra leaf with epitaph by L. Cary, 2nd Viscount Falkland. Some copies have a portrait of the countess engraved by John Payne. Sometimes attributed to Joseph Fletcher. The copy catalogued contains the cancels (D4r catchword "from". Variant: D4 is cacellandum; D4r catchword "part"), but lacks the epitaph and the portrait of the countess. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Huntingdon, Elizabeth Hastings, -- countess of, 1586-1633. Funeral sermons. 2005-04 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Emma (Leeson) Huber Sampled and proofread 2005-05 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SERMON PREACHED AT ASHBY DE-LA-ZOVCH IN THE COVNTIE OF LEICESTER : At the Funerall of the Truely Noble and Vertuous Lady ELIZABETH STANLEY one of the Daughters and Coheires of the Right Honourable FERDINAND late Earle of Derby and late Wife to HENRIE Earle of Huntingdon the Fifth Earle of that Familie . The 9. of February . Anno Dom. 1633. By I. F. LONDON . Printed by William Iones dwelling in Red-crosse streete . 1635. AN EPITAPH VPON THE EXCELLENT COVNTESSE OF HVNTJNGDON . THE cheife perfections of both Sexes joyn'd , With neithers vice nor vanity combin'd . Of this our age the wonder , loue , and care , The example of the following , and dispaire . Such beauty , that from all hearts loue must flow : Such maiesty , that none durst tell her so . A wisdome of so large and potent sway , Romes Senare might haue wisht , her Conclaue may . Which did to earthly thoughts so seldome bow , Aliue She scarce was lesse in heaven , then now . So voyd of the least pride , to her alone These radiant excellencies seem'd vnknowne . Such once there was : but let thy greife appeare Reader , there is not : Huntingdon lies here . By him who saies what he saw FALKLAND . A FVNERALL SERMON . Iohn . XI . XXV . He that Beleiveth in mee though he were Dead yet shall he liue . THE hopes of those which are strangers unto the Covenants of promise , cannot fixe any setled ayme , and expectancie beyond the short line of life : when that is drawne out unto the utmost point , Death at the best is apprehended by them , but as it was by Adrian , to be incerta Peregrinatio , a Race of very doubtfull issue , doubtfull whether in the end thereof , the head shall be crowned or cut off ; so that of all men most miserable that they are , their hope is onely in this life . Tantisper sperant dum spirant ; But the hope of the children of the promise , doth not vanish into emptines with their breath , etiam dum expirant sperant ; Though there be no more breath in their mouthes and their nostrills , yet their hope is layd vp in their bosome . Iob 29. Though we die , yet saith Job , We know , that our Redeemer liveth . Though we be hid and closed vnder the ground , like the seed in the garden bed , yet he whom Mary saw like the Gardiner , this Gardiner , will looke , that the seede shall have its spring againe : He will , saith the Prophet , poure vpon vs a dew , like the dew of bearbes , and the earth shall yeeld forth her dead And of thus much doth he here ass●re the sister of Mary , who was almost as deepely swallowed vp of griefe , as her deceased brother Lazarus was of the Grave . Comfort thy selfe Martha , he shall rise againe ; and doubt not Martha , I my selfe am the Resurrection , and the life , the issues of Death belong unto me . The keyes of the Grave are at my Girdle , and he that beleeveth in me , Though he were dead yet shall he live . The wordes are in summe , a Stipulatio Conventionalis , consisting of a 1. condition . 2. promise . 1. First , the Condition thus insinuated , He that beleeveth . 2. the promise thus proposed and pronounced , though he were dead yet shall he live . First , The Condition upon which the promise is suspended , is faith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fulnesse of our hopes , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that solace of our lives , as Philo calleth it , nay that our life it selfe , or at least that upon which our life lies ; for by it the just shall live , or by nothing , He that beleeveth in me , and he onely that beleeveth , he shall live . And here seeing this Action is so properly specified , by its object ; we may observe , That the principall obiect of our faith , is God , considered in the unitie of his essence and a Trinity of persons , and therefore in the Symboll of our beleife , the Creede , is there a particular Credo , or at least the particle ( in ) premitted apart before every one of the three persons , importing , that upon them we fixe , and build , our first assent , and assurance . As for those other subordinate principles of our faith , such as concerne the Catholique Church , the Communion of Saints , these being but Creatures , are not assented unto for themselves , but for God , the uncreate , and first truth , and therefore have no such Credo , nor particle set apart before them , but onely prefixed before one of the three persons . Now , this obiect of our faith is considered diversly ; either , as the Act of beliefe and assent hath respect unto the understanding , and in that consideration , the obiect of faith is twofold , either formall , in which respect the Act of Faith is credere Deo , we beleeving God as the first truth , and for him fixing a setled assent upon all second and subordinate truthes , they be the maine Characters of divinity Power , and wisdome imprinted on them , apparently manifesting , the hand , the finger of the Lord to have written them . Or else it is materiall , and so the Act of faith is credere Deum ; we that beleeve beleeve that God is , and that he is a rewarder of those that seeke him . Or secondly , the obiect of faith is considered , as the Act of beleefe and assent hath respect unto the will moveing the understanding to render its assent , and in this respect the Act of faith is Credere in Deum , as it is here delivered ; for the will having pitched the end of all its hopes , in the goodnesse of this exceeding rich and precious promise uncessantly plyeth the understanding to give its assent to the truth of that which so much imports and concernes its peace and satisfaction . And these different considerations , doe not importe any such various difference of the Acts of faith , but rather signifie the divers respects of one and the same Act unto the obiect of faith . The summe of all may be collected thus . First , we beleeve that God is , and a rewarder of all those that seeke him : 2. We beleeve his counsells and Covenants manifested , and dispensed unto us . 3. We beleeve in him , adhaere unto him , relie on him ; our Soule being with absolute Complacencie satisfied in him , cryeth out , Pars mea Dominus , It is enough the Lord is my portion , how then can I lacke any thing ? we give our assent unto his counsells , and Covenants , because we are assured that in what he delivereth , or promiseth , he is wise and cannot be deceived himselfe , he is faithfull and will not deceive us ; Though we discerne a propension , and flexiblenesse in our selves to waver with every contrarie Ayre , yet let God be true , though all men be lyars . The Aegyptians as Aquinas notes adventured to make the promise alterable ; I know not what feates they had , like unto those of their moderne counterfeits , to play fast , and loose with such a firme , and sealed knot as this . But whatsoever they ! we , saith the Apostle , beleeve what we know , and we know whom we have beleeved , and if we be deceived , certainely as the Prophet saith , Thou Lord hast deceived us ; But God for bid saith Abraham the father of all beleevers , that the Iudge of all the world , should not do righteously ; And unto this well-grounded assent , succeedes our firme adhaerence unto the covenants of promise , by which we cleave unto , and close with our Redeemer in this manner . The proposition of the promise is furnished by the Gospell ; The Redeemer died for those that are dead unto sin & rose againe for the justification of them which are planted into the similitude of his resurrection . Now an assumption must be fitted unto the proposition by that assent which our understandings give unto the truth , and that adherence which our wills fasten upon the goodnesse of these exceeding rich and precious promises . If we be able thus to limit the generall proposition , I am dead unto the world by the Crosse of Christ , or I was dead , but now I am alive in Iesus Christ , the conclusion will follow inevitably . I doe not alwayes expect in such a limitation certitudinem Evidentiae : where I finde but certitudinem adhaerentiae , such a one as sometime feeles some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some declinations and abatements of its firmenesse , and fervor . Even that faith howsoever it seeme to come no neerer unto Christ then the very hemme of his garment yet is able to derive vertue from him . Thus have I in a verie narrow modell represented unto you the whole figure of that grace , which gives us Title unto this promise . Give me then leave to question you , as the Apostle did Agrippa , Beleevest thou the prophets ? Beleeve you in the Lord Iesus ? I would I could answer for all , as he did for Agrippa . I know that you beleeve . But this I know : Many will make a boast of faith ( saith Salomon ) but where shall we finde a faithfull man ? If you beleeve indeed , your faith will give evidence of it selfe by the exercise of an adhering and an apprehending vertue : By the first we are inserted into him ; by the second we derive a quickening influence from him Doest thou then beleeve in the Lord Iesus ? shew mee then the power of the Lord Iesus . The Angell gave a reason of his name , He shall be called Iesus , saith he , for he shall save his people from their sinnes . But art thou yet in thy sinnes ? I cannot then beleeve that thou beleevest : No! It is fitter for thee ( according to that elegant observation of St. Bernard ) to feare the name of Christ , then to be confident upon the name of Iesus . It is fitter for thee in such a case to dread him as he is Christ , a King , a Iudge , then to presume upon him as he is Iesus , a Saviour , a Redeemer . Doest thou beleeve in the death of Iesus Christ ? shew me then the power of his death , whether it worke in thee mightilie , as it did in the Apostle to the subduing of every corrupt affection . Doest thou beleeve in his Resurrection ? shew me then the power of his resurrection , Resurrectio Christi habet virtutem in se , sed operationem in nobis , shew me then what new effect it hath wrought , what new life it hath quickened in thee . No man came unto Christ , that went away in the same estate that he came in : Some came lame , and paralytike , and went backe restored to the integritie of their limmes and strength ; some came leprous and were dismissed cleane some came blinde and deafe , and went went away restored to the integritie of their sences , None were dismissed in the same estate wherein they came : And hast thou beene so neere unto Christ , as to say , I am in him , and of him , and yet art neither cleansed , nor enlightened , nor healed , who can beleeve it ? Whatsoever thou boastest of beleeving , I cannot beleeve that thou beleevest at all , no certainely thou never wert so neere him , as the very skirts of his clothing , thou never camest so neere , as the very smell of the oyntments of this our Aaron , If thou hadst certainely that name , which is as an oyntment powred forth , that name , wherein thou pretendest to beleeve , would powerfully have healed all these wounds and sores , and swellings But doest thou indeed beleeve , and art able to give evidence thereof by such comfortable Testimonies , as are here implied ? Then doubt not of the promise as Christ said unto Martha . Beleevest thou this ? why then he that beleeveth in me , though he were dead yet shall he live ; and so I passe from the condition , to the consideration of the promise suspended upon the condition , Though he were dead , yet shall he live . The labour of man in this life , is , to turne up the face of the Earth in the sweate of his owne face , seeking for foode and fewell in her bowells , and in the closing up of the weary day of his Travell , the earth receiveth man himselfe for a recompence into her bosome to fill up those wounds and rents , But the earth receaveth back no more then it lent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz : The spirit breathed from above , returneth to God that gave it . Dissolutio corporis , est Absolutio animae . As the snare being broken the Bird escapeth , so the bodie being dissolved , evadit intus inclusa Columba , our soule is escaped as a Bird out of the snare of the fowler ; so that in our departure we suffer but aliquid mortis , not a whole death . Our life is not lost , but hid . The Serpent which hath the power of death can doe no more , but manducare terram nostram , licke our dust ; and indeed but licke it ; devoure it , consume it , annihilate it he cannot , there must still be ex defectione refectio , after a decay a reparation . The Earth indeed receiveth the dust backe againe , which it lent , but yet it receiveth it not as payed , but as lent ; it must be given up , and returned backe againe ; It receiveth our bodies to make up those wounds and wants , which partly our wants , partly our wantonnesse have made in her face , and wombe ; and it retaineth them for a recompense of her sufferings and losses , till in the generall restoration , it selfe be restored . But then when it selfe is renewed , when there is a new heaven , and a new Earth what need hath the Earth to reteine our bodies any longer for satisfaction ? In that day Oh Earth , Earth , Earth , thou shalt heare the voice of the Lord , and render up thy dead , and even the dead themselves shall heare the voyce of the son of God , and they that heare it shall live . This is the hope of Israell , and indeed the hope of all the world , after al those evills which presse and persecute man to the last earthly evill death , there is yet this hope left in the botteme of the Grave , as in the bottome of Pandora's Boxe But it is but hope , not sight , and therefore the doctrine which concerned this hope , received such sleight intertainment ; for whereas the Apostle saith , hope that is seene is not hope , cleane contrary with him that lookes onely with the eye of nature , hope that is not seene , is no hope at all . Hope that is not founded upon the Evidence of reason is with him but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a citie in the cloudes , a Castle in the ayre ; hence was it that the doctrine of the Resurrection , amongst the Epicureans & Pithagoreans of Athens was receved but as a mater of mockery ; though the Iudgement seate were in the Arcopagus , yet they sate downe in the seate of scorners , not as Iudges of Paules Sermon ; But allowing that the Athenians had some reason to be ignorant , as perhaps , had they not so much reason , they would not have had so litle faith . It is not strange that in the first 300. years after Christ , divers even in Christ should gainesay this hope of all the world being spoyled through the same vaine Philosophy . Many of those ages , having not seen any example of a Resurrection , but only received it upon relation and reading , began to scanne the possibility of such a restoration according to the principles of Nature , & reason . It is well observed of Minutius non minoris est sceleris ignorare quamsaedere These men sinne as highly by denying Gods Power through their ignorance , as if by their disobedience they had resisted it : Malè Deum norunt qui illum putant non posse quod non putant ; I may pronounce them ignorant which conceive , that God is able to do no more , then they are able in reason to conceive . But though they , though all the world gainsay this hope of all the world , yet this is the victory that overcometh all the world , even our faith : we will not draw all unto reason but leave something for faith . Our contemplation of matters of this straine which are above the comprehension of reason , and beyond the bounds of experience doth not arrive at knowledge but at wonder : which is nothing els but Contemplation broken off , or loosing it selfe ; It was aptly said by one of Platoes schoole , the sense of man resembleth the Sunne , which openeth and reveileth the Terrestiall Globe , but obscureth and concealeth the Celestiall , so doeth the sense discover naturall things , but darken , and shut up , those which are beyond the verge of nature : for all things proceeding in the Invention of knowledg is by similitude , but those things are onely selfe like and have nothing in common with naturall things otherwise then in shadow , and trope . Give therefore unto faith , that which unto faith belongeth ; for indeed it is more worthy to beleeve then to thinke or know ; considering that in knowledge the minde suffereth from the impression of inferior natures ; but in all beliefe , the minde suffereth from a spirit which it holdeth superior , & more authorised thē it selfe ; Nolumus igitur intelligere ut credamus , sed credereut inteligamus , we wil not therfore seeke to under stand that we may beleeve , but beleve that it may be given us to understand The mystery of the Resurrection was delivered not by Pihlosophers , but by simple fishermen : and here the most subtill of us , must leave to be disputants , and learne to be disciples . And yet if any list to dispute , let me aske as St. Paul did , why should it seeme an impossible thing , to raise up one that is dead ? It was well argued by the Iew Pesisa , Si quod fuit , est , ergo , quod fuit erit . whether is it harder to restore a body mouldred into the dust from whence it was taken , then to creat all things out of nothing ! Is it thought impossible in nature ? why , nature her selfe is a mistrisse able enough to informe us of the contrarie . Operibus Resurrectionem perscripsit antequam literis , viribus praedicavit antequam vocibus : se we not the vicissitudes of night and day , the revolutions of winter and summer , the riseing and setting of the Starres , the wane and increases of the Moone , the Quickening of the dead graine under the Clod , to beare a lively resemblance of this Restoration . The whole Creation which grones for the generall resurrection , practiseth a yeerely , a monthly , yea a daily Resurrection in its severall parts . And all this for Man ! And shall man onely not rise , for whom all these things rise in their periods and seasons ? what should withhold him from being restored ? The powers of the grave are shaken , and disabled , Christ himselfe hath broken open the Gates thereof , and loosed his Prisoners from the brinkes of the pit : death it selfe hath by his last conflict received its deaths wound : he had foiled it before , by the ministry of his servants , by Eliah recalling the Sarephtans son , by Elisha recovering the Shunamits son . So David foiled his enemies of Ammon by the valour of his servants Ioab , and Abisha , but himselfe was faine to appeare before Rabbah for the perfecting of the victory and conclusion of the warre ; so the Sonne of David appeared personally to give his Enemie the last stroke to swallow up death in an utter victory . The victory is thus atcheived . Death it selfe though he be the King of feare , and have as many Provinces of his dominion , as there be paines , perills and snares of death , yet hath no more dominion over us , then what our sinne betrayeth us unto . The arrowes of death are fledged with the feathers which grow upon our owne wings . Now therefore if we conceive man to be without sinne , death hath no more dominion over him : Death then haveing seized upon our Saviour , who was without staine or guilt , it was found equall in the Iudgement of God , that it should loose all power over us that were sinfull , because it exercised a power which it had not over him that was innocent . For in regard of the iniury offered unto him and patiently susteined by him , God adjudged him all power over him that had the power of death , giveing him liberty to restore unto liberty the Prisoners of the Grave . And indeed he hath reason thus to restore them , for according to that of Bernard , Christus solus resurrexit , sed non totus ; Christ alone is risen , but all Christ is not risen , till all that are of , and in Christ be risen likewise . Thus though other Graves be the houses of death , this of Christ is unto us , ( now the stone is removed from it ) the Gate of everlasting life ; Although death be the king of feare yet we see of his kingdome there is an end , he raigned indeed under the law , but now the Scepter of righteousnesse is transferred unto one , of whose kingdome there is no end . And observe the procession and Pompe of his Triumph over his vanquished foe : Death , saith the Prophet , shall goe before his face pale and trembling as a Prisoner before his Triumphall chariot . He saith no longer now as he did once , O Death , I will be thy Death , It is not seasonable to threaten now , death hath already felt his vanquishing armes , he spareth not now therefore to reproch him with this glorious insultation , O death where is thy Sting ? O grave , where is thy victorie ? Since thou didst once loose thy sting upon mine innocency , I have taken away the sinnes of the world , so that now thou canst not fit thy selfe with any new sting , to wound either mee , or mine . Thus death it selfe is dead , and the dead live againe ; death is swallowed up , and the dead are rendered up : this is the hope of humaneflesh : but he must be more then flesh , whosoever attaineth to the end of this hope , for flesh and bloud shall never inherit the kingdome of heaven . As there is a flesh which shall see the salvation of God , so there is a flesh which is as grasse . Grasse which groweth to day , and tomorow perhaps is to be cast into the fornace , there to be tormented in aeterno Dei , because it sinned in aeterno suo . During the eternall pleasure of God , because of its owne eternall pleasure it tooke in displeasing of God ; As there are some qui rapientur in occursum , so there are some qui convertentur retrorsum . Those which have turned their backes unto me , and not their face , those shall be turned backward . They shall rise againe , but it shall be for their greater depression . Their bodies shall be delivered from the first death , but it shall be to be delivered up unto the second death , their soules and bodies shall be united , but both devided from God , in such manner that they shall wish the bodie had beene rather extinguished , then thus united . Sed ad augmentum tormenti , ut hic de corpore nolens educitur , itidem et illic in corpore tenetur in vitus . To aggravate the vengeance , as here the soule parted out of the bodie against its will ; so there it s held in the body against its will. Marveile not at it , though 〈◊〉 be de suo optomus , yet he is de nostro Iustus . As he is gracious by the propriety of his nature ; so he is iust for the necessity of the cause . And it is equall and iust , that if we taste of the sweetnesse of sinne against the will of God , we shall taste of the bitternesse of punishment against our owne will. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. It is equall if we be here subiected unto that evill one , that we should hereafter be possessed of him , saith that excellent Homilist Macarius . If we make our bodies Prostibula and not Templa , rather Temples of Chemosh and Ashtaroth then Domus patris mei , they will become rather blockes of hell-fire then Pillars in the Temple and the Courtes of the house of our God. Let us therefore spare our Bodies ( my beloved ) and not use them as if they were borrowed garments , we must give accompts of things done in them . And as the scarrs of wounds , so the scarrs of sins will appeare therin after death , which will be Characters of evidence plaine enough to testifie their un●●●blenesse of Glorie , let us therefore here seeke to take them away , by taking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by being washed , by being sanctified here . Would we so rise from death , that we may not sinke into the second death , let us remember , that Corpora nostra huic Resurrectioni per Regenerationem Spiritus inaugurantur , Our bodies must be here intituled unto the Resurrection of glory , by the Resurrection of Grace . Nature exposeth us all dead , dead in the uncircumcision of the flesh , dead in the dead workes of the flesh ; Man , who had not knowne sinne , should have felt no power of death in his Bodie , by sinne contracted a death even of his soule , for as the soule is the life of the bodie , so is grace the life of the Soule ; As then when the soule departeth the bodie dies , so Grace having abandoned the soule , the spirit it selfe is dead . And how many doe we discerne everie where , in whom the tokens of this death are sensibly apparent , men dead in themselves , onely Satan moveth in them , Satan walketh in them , so that they move but like prodigies , like the bodies of those which Satan is said to make use of for the atcheiving of his wicked illusions . St. Aug : observes three sorts of dead persons whom Christ raised up unto life , representing three distinct sorts of his spirituall death : first the daughter of the Ruler of the Synagogue , which was dead in the house , resembling those that are dead-hearted , senselesse of the impressions of life & grace , such as sit as dead in these Assemblies , as if we were preaching at their funeralls . Secondly , The young man which was caryed out of the Gates of Natin , resembling those whose hearts and hands are engaged in the outward practise of the dead workes of the flesh Thirdly , Lazarus that had layen long putryfying in the grave representing those that have layen from the very wombe , overwhelmed with the body of death and over-set with a cloud of ignorance , & insensiblenes so many dead in all these conditions and degrees do we observe every where that we have reason to wish as Ieremie did : oh that our eyes were as Rivers of water , that we might weepe for the dead , for the slaine of our people , now then oh wretched men that we are , who shall deliver us from the body of this death ? If we be raised , we must be raised by the voice , and vertue of the same Christ which raised up these he that in the Gospel bad the yong man , arise , must by his Gospel bid the new man arise in us . As we are sūmoned unto the second Resurrection , by the voice of an Archangel , so are we here unto this , by the voice of the Angel of the covenant , in the mouths of the angels of the churches , the ministers . & here both that voice which sounded from mount Sinai , and that which sounded from mount Sion , have their part in the action . The law startleth , the Gospell awaketh & quickneth us . Christ sent the law by his servant , as Elisha sent his staffe , by which yet the dead child was not raised up till Elisha himselfe came in persō . The terrors of the law quicken in us so much sence , as may make us sigh for our restoration , the refreshings of the gospel quickē in us so much light , & life as to make us se and run into the arms of our Restorer The law seemes to remove the stone from the mouth of our hearts , as it was removed from the mouth of Lazarus Sepulchre ; but the voice of Christ in the Gospel sumoneth us to awake & arise that he may give us light , wherin we may be enabled to know & follow him , that hath visited us , & done so great things for us & now I would that we had made such an advantage of our Attention , to that powerfull voice , that I might have occasiont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a visible , & evident Resurrection to loose you , as Lazarus was , from the bondes of the Grave , or to say with the father of the prodigall , loe these my sonnes were dead , but now they live : we were dead saith the Apostle , but now we are alive in Iesus Christ , now we feele the pulse of spirituall life beate in the Arteries of our faith , which assureth us that our life is prepared for us ; of our hope which is resolute that it is preserved for us ; of our love , which upon these well-grounded perswasions , is continually running in a cheerefull prosecution and chase thereof . My beloved though we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth to our father and dust to our Sire , yet let us not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust-creeping soules : surely our hope is higher then the dust , let our conversation then be as high as our hope is . Though we be made of the earth , yet we are not made for the Earth . We may observe , that he that requires the erection of our affections , doth with great iealousie withdraw from us all those ensnarements upon which they may fasten here below . He is such a Bridegrome , as will not that we preferre the king before himselfe ; this circle the world , before the compasse of his Armes . All these counterfeit delights , which this empty dust is able to yeeld us , they are as of purpose , made either not to rellish at all with us , by reason of their shortnesse and fleetingnesse , or to distate us by the admixture of some calamitie and Bitternesse : for if we will be children in understanding insteed of being children in Innocency , if we will still be sucking here , we must be used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great babes , we must have the breast be smeared and sowred , to weane out childish longing from it . But the withdrawing of any of these earthly things from us , doth not so much withdraw us from the Earth as the calling away of those deare-ones in whose bloud , or love we have any interest , the wives of our youthes , the children of our delight . These are they with whom we reioyced and they being gone , the remainder of our life seemes bitter unto us , and we thinke with our selves , what further use is there of us ? or what portion have we left upon the Earth ? we crie like children , that have their delights and rattles taken from them . And at last as when the nurse makes the child beleev she hath layed them in the Cradle to sleepe , the childe cries to sleepe likewise , that he may be neere them : so we when our deare ones are layed downe and composed in their beds of dust , we are weary of waking any longer , our eyes grow as heavy as our hearts , we see nothing to reioyce in , or take comfort in ; we desire as Iacob , to goe downe to the grave to our sonnes , we desire to sleepe by the sides of our beloved ones , that with them we may awake againe , after the likenesse of him who layeth us and them unto our rest , and shall raise us againe unto our refreshing . Thus should ye ( Right Honorable ) looke after this renowned Ladie , who is now composed unto her rest in the Bed of Earth ; suspiring and longing after the same refreshing , the same hope that hope which is now no lōger hope with her but sight and sense , & possession it selfe . But if you would have your soule find the same rest with hers , let your soule seek it as she did . If with her you would find the kingdome of God seek with her the Righteousnes therof . Let us awhile looke into the Grave with which these deare ashes are entrusted , for in that house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint reades that of Eccles : 13. Though the Grave be the house of death , yet we shall derive from hence , an example of a gracious life , and of such a death as undoubtedly ushers in a glorious life . Anciently there were great treasures hid in the Sepulchres of great ones , & if we looke into this we shall finde a treasure too , a treasure of rich example to us all . As she was derived of a very noble princely extraction , so she ennobled her selfe much more by endevouring to assure her selfe of her regeneration and adoption , than by her birth . That was the honor by which she valued her selfe , and indeede the true and genuine Honor of you all , Right Honorable . He that called Abraham father was everlastingly accursed because God was not his father . It is a good observation of Philo , upon that of Gen : 6. These are the Generations of Noah , Noah was a iust man and walked with God. &c. Moses , saith he , setting downe Noahs Genealogie insteed of recounting his Ancestors , reckoneth his vertues . It were easie for me to name many noble names like unto these , to prove that nobility by which she esteemed her selfe principally honored . She had a mind of a most excellent cōposure , of a noble & generous height , but attempered with an admirable sweetnesse , and humility , so that I may affirme , that she made use of the greatnesse of her Spirit in nothing so much , as either in the magnanimous contempt of unworthy iniuries , ( for some such were aymed at her though none could fasten , her vertue had so Oyled her name , that no Inke would sticke upon it ) or else in the patient tollerating of worldly occurrences , and afflictions , and of them she made this happy advantage that as a thred besmeared with any filth , must be drawne through some narrow hole for the cleering of it , so the pressure of some afflictions seemed to cleere her from many corruptions , through which nature , & custome , and fashion and greatnesse , do yet draw the lines of others lives . Her understanding was of great perspicacity , and as she fayled not to imploy the same for the comprehending of such occasions and affaires , as might advantage & susteine the estate of her house , and procure and reinforce the content and comfort of her noble Lord : So principally she directed the strength thereof for the enabling her selfe with the knowledg of the misteries of Redemption , her delight was in the law of God , she was an unwearied reader of the Oracles of Gods sacred word , she that aimed at a living againe though she must die , sought not the tree of the knowledge of good and evill , which made us all obnoxious to die , but the Tree of the knowledge of God , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tree of life it selfe , as Thala●ius calls it in Biblioth . Patrum . And as she had the knowledge of truth to give light unto her Religion , so she had the truth of Religion , to give life unto her knowledge . I make no doubt but the State thereof hath beene much advanced , by her instruction and incouragement in this house , which hath beene long honoured , for honouring of God. It hath pleased her Lord more then once to make profession , not onely what refreshing her comforts , what support her Counsells have brought him , but now much he hath in the estate of the minde beene bettered by her . I am perswaded , they have beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoke-fellowes in this worke , & I trust they shal be hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow heires of one and the same Grace . From him , and her selfe , she made a diffusion of her goodnesse to all hers , educating them in such puritie , and inocency , as is admirable , in those , who ( I know not how ) are lyable to be betraved by their Birthes and fortunes unto great depravations , and exorbitancies , so that we may say of her as Greg : Naz : said of his Sister Gorgonia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . She made the fruite of her Bodie , to become the fruite of the spirit . And of the same goodnesse there was a proportionable diffusion amongst those that depended on her . How many that lived neere her , hath the Elixar of the same goodnesse , rendered of the same qualitie , and propertie ? her charitie and Courtesie was large and open unto all . I name these as strictures of that fire of zeale , which she had to goodnesse . She was not like those which esteeme themselves onely members , and others but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apostems congenite and connaturall partes with themselves , her zeale was farre from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter zeale , such as we see in some , like a salt-light , which burnes indeed but spits withall ; while she had health she made advantage therof thus to demeane her selfe , not deferring the taking up of good purposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Greg : Naz : till the artlesse Physitian takes upon him to dispense what houres of life and continance he pleaseth unto us , weighing us out either sicknesse or health with his severe-rod , and commonly discoursing and concluding of the disease that brought death , after death it selfe . But the greatest part of her life was a Parasceue , a preparation to her dissolution , as if she had beene sensible , that as Christ dyed upon the parasceue , the day of preparation ; so none have any advantage by the death of Christ , but those which premit such a preparation before their owne death , and dissolution . Is it not admirable that she who had runne through some hard lessons , in the Schoole of affliction , loved the rod so , for the healing , and sanctifying benefit , which she found in it , that it was her frequent prayer , that God would be pleased when he called her hence , he would be pleased to call her by a consumption , rather then by any other way . And accordingly it was so : she conceived , that many had been shaken with the whirlwinde of a convulsion , and perhaps the Lord God was not in that winde : many consumed with the fire of adustion and choller , & perhaps the Lord God was not in that fire : but whereas many have beene summoned away by the still soft voice of consumption , the Lord God is frequently in that voyce . And certainly the Lord supported her , the Lord perfected his strength in her weaknes , for she susteined that afflictiō with such admirable moderation , with such strength and vigour of spirit that if any man had entred her Chamber , if he had not read the truth of her sufferings in the decayes and weaknesse of her person , hee would have thought there had been none sicke there ; whatsoever she suffered , there was nothing in her mouth , but thanks to that gracious hand which lay so light vpon her , and made her suffer no more . As before , so in her sicknesse especially , it was her uncessant practise , to commend her selfe continually unto God , and that in the most conceived , and feeling formes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Words winged with affection , and zeale not like those Estriches wings wherewith our sluggish devotions are usually fledged , which as the estriches make a faire offer at flying toward heaven , but are held down by the grossnes of their bodies , so howsoever we seeme to soare , yet are we restrained by our carnall heavinesse . But her wordes were winged so , as to carry her spirit there where her hope was , farre above the reach of Satan , though he be planted high too , as high as a Prince of the aire So that no marvell if her spirit during her last affliction , were in such a composed settlednesse , it was out of the enemies reach . She was not in the aire lyable to be shaken with Tempests , and windes , but even in heaven it selfe , which cannot be turmoyled with any such agitations . She vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seale vp her bosome against temptation by continuall prayer , so that Satan durst not attempt her , seeing what impression seeing whose Image , and superscription , she bore ; Hence was that often comfortable profession , how firme and stedfast she found her faith ! yet shee was iealous of her selfe because shee seemed to finde no greater measure of sorrow in her selfe when shee looked backe from her future to her former life : Put she ever used to accuse her want of sorrow with such a measure of sorrow , as well witnessed the truth thereof . For this respect she did with exceeding diligence search , and with great Iudgement choose , whatsoever the Scripture could afford her for the establishing of her Spirit , and the building up of her assurance in the Lord Iesus , committing with her owne hand , even in ●●at weakenes●e , to writing what she had observed , and contin●ing that pr●ctise till within very few dayes before her death , before which she became most peaceably setled , and r●solved , that God according to that of Greg : Naz : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God desireth that our hearts should be pricked , but not stabbed thorough ; And her faith being thus strengthened , and established , by continuall prayer and hearing , and by frequent communicating that Sacrament which Ignatius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she preserved it in such strength and vigor , that the day of her dissolution , I comming to her , she professed , that whatsoever her sufferings were , yet she did nothing but claspe her selfe about her-sweet Saviour . And againe the same day , I see Satan hovering over me , but though he be the Prince of the Ayre ( they are her owne words ) yet he doth but hover like a bird in the Ayre not being able to seize upon me , I still feele the advantage . And thus she passed as she was passing away , in the same calme behaviour that she had ever shewed , rendering her selfe into the Armes of her redeemer : And she having lived thus , and died thus , now she is dead , shall we thinke she doth not live ; No no! It is not impertinent what I have read in Spartian of Hadrian . Signa mortis haec habuit . Annulus sponte de digito delapsus est , but the Ring of faith as Bernard calls it , never slipped from her , she tooke it with her , to be maried for ever in it , unto the Lambe , who hath graven her in the palmes of his hands , and hath set her as a Scale upon his Arme there to remaine for ever . Vnto which honor the Lord with her bring us all that we may so live , & so die , & then so live for ever , without dying any more Amen . FINIS . PErlegi hanc concionem funebrem in Cap. 11. St. Ioha 1. ver . 25. in quâ nihil reperio bonis moribus , aut sauae doctrinae contrarium quo minus cumutilitate publicâ imprimatur ; ita tamen , ut si non intra tres menses proximè sequentes typis mandetur , haec licentia sit omninò irrita . Prid : Calend. Iunii . 1635 Guil : Bray . Notes, typically marginal, from the original text Notes for div A00510-e410 Iob. 29. 17. Iob. 20. 15. Es. 16. 19. Psal. 68. 20. Rom. 3. Ier. 20. Gen : 17. Prov. 20. 6. Nazian : Aug : Col. 3. 1. Ioh. 5. 25. Act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. 2 Sam 12. 1 Cor. 15. Es. 52. Es. 4. 1 Thes. 4. 17 Ps. 9. 17. Gr●g . Tertull : Hom : Cyrill . catech . 18. Tertull : Septuag . Luke . 16. Nazian . Greg : Naz : Greg : Naz : Ignatius . Epus : de char : chap : 27. 
A01347	----	The mourning of Mount Libanon: or, The temples teares A sermon preached at Hodsocke, the 20. day of December, anno Domini, 1627. In commemoration of the right honourable and religious lady, the Lady Frances Clifton, daughter to the Right Honourable the Earle of Cumberland: and wife to the truly noble Sir Geruas Clifton of Clifton, in the county of Nottingham, Knight and Baronet, who deceased the 20. Nouember, 1627. By William Fuller Doctor of Diuinity, one of his Maiesties chapleines in ordinary. Fuller, William, 1579 or 80-1659. 1628 Approx. 77 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A01347 STC 11468 ESTC S102826 99838588 99838588 2972 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01347) Transcribed from: (Early English Books Online ; image set 2972) Images scanned from microfilm: (Early English books, 1475-1640 ; 1098:07) The mourning of Mount Libanon: or, The temples teares A sermon preached at Hodsocke, the 20. day of December, anno Domini, 1627. In commemoration of the right honourable and religious lady, the Lady Frances Clifton, daughter to the Right Honourable the Earle of Cumberland: and wife to the truly noble Sir Geruas Clifton of Clifton, in the county of Nottingham, Knight and Baronet, who deceased the 20. Nouember, 1627. By William Fuller Doctor of Diuinity, one of his Maiesties chapleines in ordinary. Fuller, William, 1579 or 80-1659. [6], 37, [3] p. Printed by Thomas Harper for Robert Bostocke, and are to be sold at his shop in Pauls Church-yard, at the signe of the Kings Head, London : 1628. Running title reads: The temples teares. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Clifton, Frances, -- Lady, 1593 or 4-1627. Funeral sermons. 2007-01 TCP Assigned for keying and markup 2007-01 Aptara Keyed and coded from ProQuest page images 2007-08 Elspeth Healey Sampled and proofread 2007-08 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE MOVRNING of Mount Libanon : OR , THE TEMPLES TEARES . A Sermon preached at Hodsocke , the 20. day of December , Anno Domini , 1627. In commemoration of the Right Honourable and Religious Lady , the Lady FRANCES CLIFTON , Daughter to the Right Honourable the Earle of Cumberland : And Wife to the truly noble Sir Geruas Clifton of Clifton , in the County of Nottingham , Knight and Baronet , who deceased the 20. Nouember , 1627. By WILLIAM FVLLER Doctor of Diuinity , one of his Maiesties Chapleines in Ordinary . ECCLES . 40. 19. Children and the building of a City continue a mans name , but a blamelesse wife is counted aboue them both . LONDON , ¶ Printed by Thomas Harper for Robert Bostocke , and are to be sold at his shop in Pauls Church-yard , at the signe of the Kings Head. 1628. TO THE MVCH honoured , Sir GERVAS CLIFTON , Of Clifton , in the County of Nottingham Knight and Baronet , my most noble Patrone . Noble SIR , HOW much J stand obliged to your loue and bounty , should I be silent , others would testifie : to conceale it , were to call witnesses ; and to denie it , to proclayme ingratitude . Neither hath your respect come single or alone . For those excellent Ladies , of pious memorie , which successiuely made your bed happy , and I hope your house prosperous , as they were to you most deare , so to me most noble : neuer stranger found either more encouragement in his labors , or more ample remonstrance of an honourable loue . But there is no earthly contentment , but hath interruption or intermixtion : wee must leaue it , or it must leaue vs. I onely , now instance in this , that God hath taken those ornaments of their sex , as fit for heauen , too goo● for earth , to both which liuing , I was indebted and for both dead ( by your election ) the sad ▪ membrancer . Others might haue set out their perfections better , none more mournfully or more truely . In which the rarenesse of the subiects haue had the power to make my weaknesse , not onely to passe without censure , but the publishing to bee importuned with an earnest zeale , both by your selfe and others of their and your honorable friends . The first long since went out in written copies : this last ( it seemeth ) must not be restrained within so narrow bounds , nor the desire of many satisfied without more ample notice . Which sithence it must come to publique view : to whom should I present it , but your selfe , who haue the losse , and knowe the truth , from whom I haue receiued my meanes , and to whom I shall euer remaine thankfull , and faithfull in all Christian duties . William Fuller . ZACHARIE 11. 2. Vlula abies , quia cecidit Cedrus , &c. Howle thou firre tree , for the Cedar is fallen . ALl the former Prophets ( one only excepted ) did see , or foresee the Temples desolation , the holy Cities widowhood ; how she that was so great among the nations , the princesse among the prouinces , was become tributary , weeping continually euen in the night , and the teares running downe her cheekes , whilest the people sigh , and seeke their bread abroad , the elders sit vpon the ground and keepe silence , cast dust vpon their heads , and gird themselues with sackcloth , whilest the virgins hang downe their heads : all crying the ioy of our hearts is gone , our daunce is turned into mourning , the crowne of our head is fallen , woe now vnto vs that we haue sinned . But Haggai , Zacharie , and Malachie , are raysed as messengers of glad tidings to tell the comfort of a blessed deliuerance : that the gold should be no more so dimme , nor the fine gold so changed , that the stones of the sanctuary , should no longer bee so scattered in the corner of euery street . But it is the nature of all earthly hopes to be like sicke mens pulses full of intermissions , there being rarely seene , sperate miseri , in the superscription , hope ye wretched , but it is subscribed with cauete foelices , beware ye happy . No day so fayre without some cloud , nor life so successefull without some crosses : the ioyfullest feast the Iewes had was eaten with sowre herbes , and the blessed Euangelists themselues as they preach Christ and his mercies , so his crosse and our afflictions . And this our Prophet sent to proclayme restauration to the people : to his exulta satis filia Zion , &c. reioyce greatly , O daughter Zion ; shout for ioy , O daughter Ierusalem ; behold thy king commeth vnto thee &c. in prescience of that aduent which wee are within so few dayes to celebrate , annexeth an interruption in my text , and some verses following . Vlula abies , quia cecidit Cedrus howle thou firre tree , for the Cedar is fallen . I may terme my text the mourning of mount Libanon , a hill replenished with firres and cedars : or the temples teares , for it was builded of that wood fetched from that mountayne : and Hector Pintus interpreting the 17. of Ezekiel and the 3. verse , where an Eagle is said to come vnto Libanon and take the highest branch of the Cedar , maketh Libanon to bee the Temple , and prooueth it out of the Chaldee paraphrast , which readeth the former verse to my text . Open thy doores , O Libanon , thus : Open thy doores , O temple , and the fire shall deuour thy Cedars : some meane the holy City , some the land of promise , but all agree that it may insinuate the lamentation of Gods people for some great one fallen . And God we know doth often cloath his will in parables , vt noua minùs fastidiat variet as , that variety may delight and make a deepe impression in him that heareth : Nathans tale of the poore mans sheepe that was his whole flocke , went to the quicke with Dauid : nor is there a more piercing passage in the whole booke of God , then Iothams parable of the trees choosing their king , and all refused the troublesome honour , but onely the ambitious bramble , meaning Abimelech the vsurper . Omnis homo arbor inuersa : euery man ( they say ) is a tree with the root vpward and the armes downeward . Suppose mee then to be this houre vpon mount Libanon condoling with the firre trees , because a Cedar is fallen . In the words of the Prophet are three probleme questions , ( as parts obseruable ) to be both discussed and resolued . 1. Why it is sayd Vlula : howle , a signe of sorrow without measure . 2. Quare abies , why the firre tree should howle , it being the hieroglyphicke of a childe of God , who is in no case to sorrow as a man without hope . 3. Quare , quia cecidit Cedrus : why , for the Cedars fall . Sithence it is cut down only for the building of the Sanctuary , and to its owne increase of glory . This is the compasse I am to sayle by , vntill I land vpon the shore I steere to , which is the sad occasion of this dayes meeting . A wise-man should not vse much passion , nor a good man perswade it , for the one argueth weakenesse of iudgement , the other wickednesse of minde . Affections being those vnruly beasts , which reason and religion striue to bridle . But there is a great difference betwixt quid agitur , and quid deletur ; what is done , and what should be done : as is betwixt contemplation and practise ; the one liuing in politiâ Platonis , the other in faece Romult : they are but in a dreame that conceiue a common wealth without corruption , a Church without errour , or a man without passion . It is an easie matter for one in health and plenty to crie shame on him that is distracted with payne and care : and for the wanton on his couch to disesteeme the soldier in his tent , because not more hardy both in cold and danger , when tu si hic esses , change but the condition of the parties and the case is altered . A publicke losse is a generall sorrow , to the bewayling whereof the greatest expression is required : a teare is not held sufficient , where there should be an inundation ; nor a sigh , where howling . Rachel in child-birth called her sonne of which she died ben-oni , the sonne of sorrow . Naomi biddeth her friends call her no more Naomi , that is beautifull , but Mara , that is bitternesse , out of the sence of her misery : but Phineas his wife had iust cause to name her sonne Ichobod , that is , where is glory ? because the glory was departed from Israel , for the Arke of the Lord was taken , O that my head were full of waters , and mine eyes a fountayne of teares , to weepe day and night for the slaine of the daughter of my people , ( sayd the Prophet Ieremy ; ) and thence it was , that our Prophet in the chapter following would haue the mourning of Ierusalem like the mourning of Hadadrimmon in the valley of Megiddon , yet not euery family apart , and their wiues apart , ( as it there followeth ) but their forces ioyned both of teares and shrikings to mooue heauen to pitty , and earth to imitate . Abyssus abyssum inuocat : one depth calleth for another ; great sinnes must haue great repentance , and great iudgements great acknowledgement . Mine eyes doe fayle with teares , my bowels swell , my liuer is powred vpon the earth , for the destruction of the daughter of my people , because the children and sucklings faint in the streets of the city , and say to their mothers , where is bread and drinke , as the Prophet complayneth : although reason and religion should forbid , yet nature and necessity wou'd inforce a howling . Yet is not all this a note of distrust of Gods prouidence , but a manifestation that we are sensible of his iustice and our demerits : Quid miraris quod Maria dolebat , tuno cum ipse Dominus flebat ? It is no maruell if Mary greeued , when as her Lord himselfe wept ; not as bewayling the dead man whom hee presently intended both to rayse and to recouer , but the dead mans sinne which had attracted death for punishment . Sicut mors animae praecessit deserente Deo , sic mors corporis secuta est deserente animâ . Thus then in all sorrow this is the highest note . Woe vnto vs that we haue sinned . The death of the soule was first when God forsooke it ; and the death of the body soone followed , the soule forsaking it in condigne recompence . Whence in the truth of iudgement , the iust causes of extreme sorrow in a man are , vel cum ipse , vel cum proximus offendit Deum : when either himselfe or some other offend his God. And though a man may seeke , yet shall hee neuer finde any true cause like vnto this . Which caused Anselmus to phrase it in these termes : when I consider the multitude of mine offences , I shame to liue , I feare to die ; then what remayneth , ô sinner , in thy whole life , but only vt ipsa tota se ploret totam , to bewayle thy whole life : so washing ( as Saint Bernard speaketh ) the barrennesse of his soule with the floods of teares , quia magis frugiferae lacrymantes vineae : the bleeding vines for the most part are most fruitfull . And yet in this we must not sorrow as men without hope : for with God there is mercy that hee might be feared : maiores motus impediunt minores : the greater wheeles doe hinder the lessers motion , and the sonne of God the sinnes of man. Subordinate powers hauing but limited authority , mooued from aboue as is the inferiour by the higher orbe , the proconsull can doe nothing but what the Consull pleaseth either to command or to permit : as praesumptio superbiae de proprio ingenio , is a course held without carde or compasse , a mans owne works being a weak staffe to leane vpon . And so I see not how a Romanist should die comfortably , yet praesumptio confidentiae de diuino adiutorio , is the pole that cannot alter ; and so I see not how a true Christian should die desperatly . Most excellent is the counsell which the Chancellour of Paris giueth : Before thou sinnest , thinke of diuine iustice , and thou wilt abstayne : when thou hast sinned , thinke of diuine mercy and thou wilt not despayre . Sícque ponderent suam negligentiam , vt praeponderent Dei infinitam clementiam : So weighing our owne negligence , with the counterpoyse of Christs indulgence . It is a subtle question that is made by Denise out of Bonauenture , whether it bee possible that contrition for sinne can exceed the measure of duty , or we be more penitent then there is occasion : it being a rule that as much as the presence of any good is to bee beloued , so much the absence of it is to be lamented , but God and his grace cannot be too much in one kinde , therefore neither the losse in the other . Certainely ( me thinkes for answer ) quoad displicentiam rationis , in eye of reason ( if wee goe no further ) after sinne we may weepe and dispayre , dispayre and die ; for how should infinite sinnes expect any but infinite punishment : but quoad desperationem fidei , in the apprehension of faith we may be comforted , for that is the euidence of things not seene , whence Christians are called fideles , not rationales . And it is contrition not attrition ( as the Schoole distinguisheth ) that affoords vs comfort . Doleat , sed ex fide doleat , saith Saint Augustine . Hence it is Hector Pintus his obseruation commenting vpon Ezekiel , ( yet borrowing it from Aquinas ) that if it were reuealed to any one that hee were a reprobate to be condemned , that man were bound to esteeme of it , not as diuine reuelation , but a diabolicall illusion . Nay , if God himselfe should speake it , it were to be interpreted with an exception of repentance . And in the 33. of that Prophet , verse 14. 15. it is made manifest . Gods blessings pronounced in the present tense doe intend praesentiam extensam , an act without backsliding , continuing to our liues endings , and his iudgements threatned are not absolute , but conditionall , if wee repent not : God can easily stay his hand , could we as willingly amend our liues . If wee doe suruey the booke of God , euery word that is vsed to insinuate his mercy will bee found effectuall . For consider sinne , as the bondage to Sathan , redimitur , it is redeemed : as the spoyle of grace , tegitur , it is couered : as the blot and blemish of nature , mundatur , it is clensed : as the wound of conscience , sanatur , it is healed : as an offence against the highest , remittitur , dimittitur , it is forgiuen . Then euen in this great cause of sorrow , our sorrow must bee bounded . Much more in humane crosses , for they rightly apprehended are but healthfull , ( howsoeuer bitter ) potions , in which a seruant of God may in time finde comfort , as Sampson found hony in the Lions belly , which lately menaced death : thus the waters which Israel feared would haue drowned them , are on both sides as rampiers to defend them : the Lions fawne on Daniel and deuour his aduersaries : and the dogs that should haue bawled at Lazarus did licke his sores . The Drumme beaten a farre off , maketh a fearefull noyse ; come neere and open it , and it shews its owne emptinesse , and our Panicke feare . Thus euery passion hath bounds and limits ; a man may be transported too much both in ioy and sorrow , as hee that windeth vp the strings too high , and he that letteth them downe too low , doeth marre the musicke . Pope Leo the tenth that died for ioy was as erroneous , as others that dyed with griefe . Plinie telleth of a Lake , that although you powre in neuer so much , it runneth not ouer , and let out abundance , yet it still is full . Mans heart should bee so tempered , as that affections should neither runne out of it , nor ouer it : for the one would make men stony hearted , the other effeminately minded . As a man may vse pleasure but not enioy it : ( so Lumbard distinguisheth betwixt uti and frui ; ) so suffer griefe but not sink vnder it . How well doe teares become the eyes in the house of mourning , so that moderation lendeth a napkin to drie vp excesse of weeping ? And S. Ambrose speaking of the death of Valentinian the Emperor sayth , that to pious affections there is a kind of content euen in teares , & plerumque graues lacrymas euaporare dolorem , and that much weeping did euaporate much sorrow . Sure griefe oft times is like fire , the more it is couered , the more dangerously it burneth , as the wound concealed rankleth inward . Saint Bernard bewayling the death of Gerardus the monk and his deerest brother , sayth , at his death my heart fayled me , sed feci vim animo , with much adoe I dissembled , lest affection should seeme to ouercome religion , and whilest others wept abundantly secutus ego siccis oculis inuisum funus &c. My selfe followed with drie eyes the happy herse . By-standers with watry cheekes admyring , whilest they did not pitty him , but me that lost him . Indeed whereas teares and words fayle , the blood leaueth the cheekes to comfort the heart , and speech giueth place to amazement ; like Niobe in the Poet , a woman turned to marble , no difference betwixt men and statues , but that they are softer . That obseruation of Saint Peter is good , fleuit sed tacuit , he wept but was silent : as if his eyes would in some sort tell what his tongue could in no sort vtter : Leues dolores loquuntur , ingentes stupent : They are small miseries , when hee that hath them can presently tell them . Thus hee that howleth may haue lesse sorrow then hee that is mute and silent , vox rationis pierceth heauen sooner then vox orationis : and God regardeth sad hearts when he doth not heare puling voyces . I come to the second part , Quare abies , to shew the cause of the firre trees howling . Passion oft times commendeth what reason doth disallow , and reason as often willeth what Religion gaynesayth ; so that the howling of briers and brambles is no president for the firre trees mourning : that is , a tree straight and tall ( not like the shrub , short and crooked ) dwelling on mount Libanon , neighbour to the Cedar , and both louingly ioyne to build vp Gods Temple , the true types of Saynts in the Church militant , which must not sorrow as men without hope : Non vt contristemur , sed non sicut caeteri , qui spem non habent , sayth S. Augustine vpon that place ; Not that we should not sorrow , but that wee should not exceed in sorrow : the best members of Christs Church mourne for the necessity of the losse , and yet are comforted with the assurance of a second meeting . Inde agimur , hinc consolamur , inde infirmitas afficit , hint sides resicit : inde dolet humana conditio , hinc sanat diuina promissio : on the one side wee are deiected , on the other cherished ; there affected with infirmities , here erected by faith ▪ there humane condition woundeth , here diuine promise healeth , as the same Father hath it . A man ( saith Hector Pintus ) must not expect the medicine of time ( time giueth ease to all afflictions ) when wee may presently haue that of reason ; nay of religion rather . For Gersons consolation of Theologie doth farre exceede Boëtius his consolation of philosophy , because the supreme part of the elementarie world , dependeth vpon the inferior part of the celestiall , More concatenationis , as links in chaines are ioyned ; and robur Socraticum is farre short of robur Christianum , the rules of reason , of the principles of religion : where philosophie endeth , physick beginneth , and where reason faltereth , Religion maketh good the place . As the traueller in a long voyage , when hee looseth the Northerne , rayseth the Southerne pole . To beleeue passion aboue reason , were to subiect iudgement to affection ; and to incline to reason rather then religion , were to preferre nature before God , supposition before fayth , humanity before Diuinity . Certaynty of adherence doth as farre surpasse the certainty of euidence , as faith doth sence , or Gods meanes mans intelligence : hence it is that so many are deiected , not because their troubles are so great , but because their faith is so little . Although Peter might iustly tremble when he felt himselfe sinking ( if we looke no further ) yet is he as iustly termed one of little fayth , sithence Christ was by to helpe him . So as the Prophets counsell in my Text ( mee thinks ) rather sheweth the firre trees cause , then the firre trees practise , which alwayes goeth betwixt those two extremes , astoicall stupidity not capable of sorrow , and desperate infidelity vncapable of comfort , alwayes confident in Gods prouidence , howsoeuer vsually weeping out of one of these fowre occasions : eyther for contrition , compassion , deuotion , or oppression : and euery Saint is another Augustine , filius lachrymarum , a childe of teares ; heere is the difference , he was so for his conuersion ; they ( and hee afterward ) in conuersation . For the first , Repentance is a kinde of reuenge a sinner taketh against himselfe , puniens in s●quod dolet commisisse , punishing with griefe what hee committed with folly . And therefore the Father deriueth poenitere quasi poenam tenere : vt semper puniat vlciscendo quod commisit peccando : for euery seuerall sinne yelling out a seuerall sorrow . As loud as our sinnes haue beene , so loud should be our cries ; deepe wounds must haue long and carefull cures . Poenitentia crimine minor non sit : betwixt foule crimes and superficiall mourning there is no due proportion . Dauid could do no lesse then water his couch with the teares of his complaint , and make them his bread day and night , considering his transgressions . For hee must of necessity haue sorrow for them that expecteth pardon of them ; reioycing that he can sorrow , and sorrowing if he repents that sorrow , weeping because he cannot weep , and that much more because he can weepe no more . And all this not impatienter habitus , sed desiderio susceptus : not imposed by necessity , but assumed by desire , as knowing that repentance is the super sedeas that dischargeth sinne , making God to bee mercifull , angels to be ioyfull , man to be acceptable ; an heauenly gift , an admirable vertue , ouerruling the rigour of Gods iustice and the force of Law : whose validity consisteth mente non tempore , not in length of time , but in true sincerity . Euen at the last gaspe , cum iam anima festi●et ad exitum , when the soule laboureth for passage , and almost ceaseth to informe the body ; the eares of the Lord are open to the cries of his people ; as no sinne so great but may be pardoned , so no time heere so late but may be accepted . Neyther the faults greatnesse , the liues wickednesse , the houres shortnesse , if there be true contrition , true conuersion , exclude from pardon . Et ideo vlulat abies : and therfore in the first kind Gods seruant mourneth . Nor is he weeping for himselfe alone , but lendeth a groane for anothers misery : of all passions compassion is the best , because it hath a fellow feeling of a brothers griefe ; eyther by a secret sympathy , participating with his losse ( for misericordia dicitur quasi miserum cor habens , quia alterius miseriam quasi suam reputat : mercy hath her denomination from participation ) or fearing that in himselfe which hee seeth in others . As the good old Father that hearing of his friends sinne , cried out , ille heri ego bodie , hee yesterday and I to day . Particular accidents ( much more publike ruines ) will wring pitty from any but a Nero that could sit and sing at Romes burning : it being held a shame to an Athenian ( much more to a Christian ) neuer to haue beene in the Academic of Philosophers , nor in the temple of mercy . It is an obseruation that the doores of the Tabernacle which is called the holy of holyest , was of Oliue , the hieroglyphicke of mercy ; but the gates of hell , of brasse and iron , the signes of hard hearts , and instruments of destruction : to shew that the way to heauen was by pitty , and to hell by inhumanity . And therefore that act of Licinius the tyrant was strange : to forbid mercy to Christians vpon pain of the same calamity to bee inflicted vpon them that should dare to shew it , as was in those happy wretches that were to receiue it . Miserable man that hee was ; as if he could hinder Gods Saints from suffering with them , that dayly suffer in them . Malice armed with power may hinder that we cannot bee ( as Iob said he was ) eyes to the blinde , and feet to the lame : which is the mercy of consolation . Yet can it not hinder the teares and prayers of Samuel for Saul , and Moses for the people , which is the mercy of intercession . In a word , they will ( maugre all opposition ) reioyce with them that reioyce , and weepe with them that weepe , being of like affection one towards another : and sic vlulat abies . Thus the firre tree mourneth . Nor thus only : for the desire of the soule is neuer satisfied , vntill it commeth to the end it aymeth at ; a maine argument for the resurrection ( say the Schoolmen ) which can neuer be vntill Christs second comming , that the dead body by the reioyning of the blessed soule be reinformed . So Saints in the Church militant , vpon consideration of the future perfection and the present vanity , in despite of nature , grone vntill they be dissolued , and the number of Gods elect may be hastened . It is onely ignorance that maketh vs dote vpon earth , and dissolutio continui that is so troublesome , fayth and reason striue against it . Egredere anima mea quid dubitas , septuaginta prope annis seruîsti Deo , & iam mori times ? sayd old Hilarion . Goe out my soule why doubtest thou , seuenty yeeres almost hast thou serued God , and fearest thou now to die in the vpshot ? And Platoes scholers out of iudgement ( as they thought ) offered themselues violence so to compasse immortality , which was all one to desire to come to the end of the race and to run a course quite contrary . But the mortified members of Christ that tarry the Lords leysure , do ioyne with the creatures , that groane and trauell in payne vnto this present , wayting when the sonne of God shall be reuealed ; and the Saints in heauen pray continually for hastning that number , whilest the spirit it selfe maketh it a request with sighes that cannot be expressed . The bride too crieth , come Lord Iesu , come quickly . There is recorded in holy Writ a threefold longing of the faythfull , first to dwell continually ( although but as a doorekeeper ) in the house of the Lord : secondly to be deliuered from the body of sin . Lastly to be dissolued and to bee with Christ . Howsoeuer the parting of soule and body is harsh to nature , yet future happinesse ( as one that drinketh a bitter potion to procure his health ) biddeth present sorrow welcome . A wise man cheerefully holdeth out his arme , willing the Chyrurgion lance and spare no● ; when that way and no other , the cure is certayne . Eius est mortem timere , &c. Hee should onely tremble at the name of death that will not goe to Christ , and he only be vnwilling to go to him that despayreth of reigning with him ; for the whole life of a good Christian is nothing else but a continued desire of dissolution : My soule thirsteth for God , when shall I come and appeare before the presence of God ? sayd the Psalmist . Christ is my life and death aduantage , saith the Apostle . Then what haue we to doe with this light , for whom a light neuer eclipsed with any darknesse is in reuersion ? sayd S. Cyprian . And that of Ignatius going to martyrdome , is a speech most excellent . Being exercised with iniuries ( sayd hee ) I am made wise ( though not iustified by them ; ) O how I wish for your wilde beasts , how I would flatter them to deuour me , and if they will not , I will compell them ▪ Pardon me , I know what is good ; now I begin to be Christs disciple , I regard neyther things visible nor inuisible , neither fire nor crosse : let the fury of beasts , the breaking of bones , the conuulsion of members , the destruction of the whole body , and all the torments that Satan himselfe can impose , rush vpon me , modo Iesum Christum acquiram : so I may gayne my Sauiour . A quiet death is the vsuall symptome of an honest life : humane fraylty euen then striuing to accord with Gods iust pleasure . But hee is a man after Gods heart that liueth in a kinde of payne , and d●eth with desire and comfort , as one that seeth worldly vanity , knoweth the future reward , and thirsteth for the accomplishment , as the Hart doeth after the riuers of water : life being to him as irkesome as death to others : such a one non patienter moritu● , sed patienter viuit , delectabiliter moritus , sayd S. Augustine speaking of S. Pauls desire of dissolution . Should the hand of diuine bounty conferre vpon me all the contentments the world so aspireth to , did the spheres ioyne with the elements to make me happy , yet there is nothing in the earth that I desire but him , nor any thing in the whole heauens that I desire in comparison of him , omnino me non satiaret Deus , nisi promitteret semetipsum Deum : God himselfe could not satisfie my ambition , except he gaue himselfe vnto mee ▪ . Beauty is not ague proofe , wealth will leaue mee , or I must leaue it , honor must borrow poore mens eies to see its excellency . Earth , sea and ayre are but creatures ; and so by consequence both vayne and corruptible . But God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , and was , and is to come ; in whose presence is ioy for euermore . It is no maruell then si ululet abies , if this be reckoned among the firre trees mournings . But these three are voluntarily assumed ; there is a fourth ( the more both shame and pitty ) by necessity imposed , in which the reasonable man is more brutish then the vnreasonable beast . O the detestable cruelty of humane malice ! ( saith S. Cyprian speaking of Elias sed by Rauens , and Daniel spared by Lions ) ferae parcunt , aues pascunt , & homines insidiantur & saeuiunt : fowles of the aire they bring meat , beasts of the field they bring comfort , whilest man against man doth rage and tyrannise : Now , vertue it selfe that reioyceth in the obiect , yet findeth trouble in the act ; no patience so strong but it is sensible , nor sanctification so perfect as to extirpate nature . When the glorified Saynts in heauen do crie , vsquequo Domine &c. How long Lord faythfull and true , doest not thou iudge and auenge our bloud on them that dwell on the earth ? and Abels murder speaketh loud a brothers iniury . No maruell then if heere on earth , good mens wrongs , cause good mens howlings : the one being so frequent , the other cannot be altogether vnusuall . As is the head , such are the members : Heere is the difference , the children of the bride-chamber did not mourne whilest the bridegroome himselfe was with them ; malice was ioyned with policy , ayming by the death of the Generall to disband the Army ; as long as Christ liued , wee reade of no persecution against his Disciples , but he once remooued Stephen is stoned , Peter crucified , Paul beheaded . Some burned , some strangled , some broyled , some brayned ; all ( but only S. Iohn ) murdered . And euer since that is too true , amara est veritas , & qui eam praedicat repletur amaritudine : bitter is the truth , and he that preacheth it is filled full of bitternesse . The woes of Saynts hauing no ease but custome ; and that passage of S. Bernard is good : the spouse louingly ( sayth hee ) inuiteth the beloued to her bed ; and hee her againe to armes and trouble : illâ monstrante lectulum , ille vocat ad campum , ad exercitium : hence it is that in her garden doe grow Roses as well as Lilies , because the Church is both operibus candida & cruore purpurea : hauing this vnseparable lot to doe good and suffer euill . As my Father sent mee , so send I you , sayth our Sauiour to his Disciples . That is , as Bellarmine doth well expound the place : 1. To binde and loose . 2. To reconcile God and man. 3. To beare my crosse and suffer afflictions . Indeed why should we looke for loue when our head found hatred ? If the world hate you , it hated mee before you : ( as himselfe speaketh . ) Most comfortable is that of S. Augustine : In ipsum Christum non crederemus , si fides Christiana cachinnum metueret Paganorum : that man will neuer be Christian , that can be dismayd by the scoffes of a Pagan . And it is as vsuall to see vntouched consciences , and vntouched fortunes to dwell together , as for men that know no sorrow , to know no God. It is opposition that giues the triall , and causeth argent seem bright in a sable field , as the fun pleaseth breaking from a cloud . It is the portion and vertue of goodnesse , to suffer and shine in great extremities . Et hïc vlulat abies . Whether the fall of Cedars will prooue another cause , is my third part and question . Of all the sorrowes that the firre tree hath , the fall of Cedars is the least ( if any . ) It may seeme enuie that they inioy heauen , or selfe-loue that wee enioy not them , when wee are so transported to the degree of howling for such as know no sorrow . Doest thou lament the body from which a soule is parted ( sayth Augustine : ) rather deplore the soule from which God is separated . A Saint ( you say ) is fallen . It is impossible , Si iustus quomodo cadit , si cadat quomodo iustus ? If so how fell hee , if he fell how so ? Vespasian sayd of himselfe , that he was not a dying , but a diefying . And Blessensis of a friend , abijt non obijt , recessit non decessit : heeis but gone aside a while , but not departed . The garment that was taken from Ioseph , was but a false argument of his death or losse : for he then not only liued , but gouerned Egypt . Nor doth the sencelesse body prooue any thing more , then that the soule hath left that sinfull prison , and is fled to heauen , which whoso doth soonest is happiest : as the traueller that hath taken vp a good lodging , feeleth not the trouble of him that is comming to him in the rayne and dirt . As in Paradice , there was a liberty of life or death , so in the world a necessity of death , not life . But in heauen and hell a necessity of life that can neuer be extinguished . For in one , death would bring ease which cannot be granted ; in the other , losse which cannot be imagined . The corolary is this : Saynts are not to bee lamented as lost , but beloued as absent . If bryers or brambles fall , weepe for them : they must bee burned . If Cedars , they were planted to be transplanted from the hill of Libanon to the Sanctuary of God. Dauid had iust cause to exclayme : O my sonne Absalom , my sonne , my sonne Absalom : would God I had died for thee , O Absalom , my sonne , my sonne . Hee was both a priuate sinner and an open traytor . But Christs was , O daughters of Ierusalem , weepe not for mee , but weepe for your selues , and for your children . It was good for the Church that Paul should abide in the flesh , but better for him to be dissolued and bee with Christ . What ingratitude were it to repine at our friends promotion , and for our pleasure to debarre his preferment ? when there is more then hope , that wee shall meet agayne with vnspeakeable ioy and comfort . Iacob , I suppose , was more refreshed at the newes of Iosephs life and greatnesse , then deiected with the sorrow of his conceyued losse . Non moeremus quòd tales amisimus , sed gratias agimus quòd habuimus , immo quòd habemus : We doe not lament those we haue lost , but giue thankes because wee had them , nay still haue them , sayth S. Hierome . And in another place , bewayle your dead , but such as hell receiueth , not such as angels doe accompany to heauen , and Christ meeteth : and there bringeth in God himselfe thus speaking : Thou denyest thy selfe meat , not out of a desire of fasting , but of sorrow . Non amo frugalitatem istam : I like not this frugality : your fasts are both aduersaries to mee and to your friends . Nullam animam recipio , quae me nolente separatur à corpore : I receyue no soule , but such as with my will is seuered from the body . But alasse , it is a Cedar , the hieroglyphicke of greatnesse , aswell as goodnesse , and the cutting downe of such make those deep impressions both of griefe and wonder . Vanity of vanities ! The heathen themselues that implored as many dieties , as they conceiued chimaeraes in their fancies , yet were neuer knowne to erect an Altar to death , because that was euer held implacable . What is my birth right seeing I am almost dead ? sayd Esau . What profit is there in my blood , when I goe down into the pit ? sayd Dauid . Philosophers make sport with great Alexander , ( as hares may play with the beards of dead Lions ) being intombed in a poore vrne , whose ambition before the whole world sufficed not . And Nature maketh no other difference , then doth the potter , that of the same clay maketh vessels of honour and of dishonour ; the one more polished but as brittle as the other . Or the Mason that from the same quarry diggeth stones both for the pauement and for the Altar ; although wee trample the one and kneele to the other . The same wood may make some goodly image , and a plough or fewell : and the figure is the same , that stands for one and for one thousand , they being meere ciphers , nothing in themselues that alter the accompt . The Prince is as corruptible as the poorest beggar ; lay aside dying and dressing , painting and pruning , and all are but earth , the wormes meat , and graues inheritance . Diadema non fanat caput , nec annulus digitum : The crowne cannot helpe the headache , nor the ring the finger . What then is the Prophets meaning to aduise this sadnesse ? It must be truth vnquestionable that such men vtter . All the Scripture being credibilis vt credibilis , to bee beleeued without a reason . Holy men inspired did but pen what God did dictate . It is most true and for all the premisses there is great cause of howling , not because the Cedars fall , was the Cedars harme , but the whole mountaynes both losse and danger , like the comet portending ruine to Ierusalem . A good man is a common good , that brings not blessing for himselfe alone , but for all about him . Themistocles setting his house to sale prized it much deerer then ordinary , propter bonum vicinum , because seated by a good neighbour : and Christians alwayes accompted their peace more sure by the life of Saynts , as knowing that the world it selfe must fayle when the elect are finished . Sodome must necessarily perish when Lot is out of it . Tenne righteous could haue guarded it , not against the powers of men and earth only , but of heauen and angels also . Whilest Iacob serued Laban , he and his prospered ; once parted , the one grew rich and the other poore . And his sonne Ioseph was not Putaphars only , but all Egypts blessing . The righteous like Moses stand in the gappe , and hold the Almighties hands from striking : the very chariots of Israel and horsemen of the same . Iudges on earth cut off offenders , to secure the innocent , holding it a cruell mercy to spare one to manies ruine : but God in heauen cuts off his children for the wickeds sorer punishment ; that their defences being surprised , hee might haue none to giue stoppage to his intended vengeance . Troy ( they say ) was impregnable whilest they had the Palladium , or Hector liued . But it may bee better auerred that families , cities , kingdomes ( for one is the modell of the other ) are more prosperous , whilest they inioy the godly . For it is presupposed that God remoueth them but from the anger to come . And therefore no maruell if Dauid cryeth , Salvum me fac , Domine : Helpe or saue me , O Lord. Giuing such a pregnant proofe of imminent danger , quia defecit sanctus , there is not one godly man left , the faythfull are minished from the children of men . The Physitian sometimes letteth the arme blood to cure and correct the head ; and God did as much in the three dayes pestilence sent to the people for Dauids numbring them : Hee crying , I haue sinned , yea I haue done wickedly , but these sheepe what haue they done ? But when the head is wounded , all the members are likewise smitten with it , ( as the sheepe are scattered when there is no shepheard ) the eyes grow dimme , the armes weake , the tongue doeth falter and the legges doe tremble . If the bushes bee stubbed vp , the Cedars prosper more , and flourish better ; but if the Cedars fall , eyther the shrubs are beaten downe with the weight , or standing are likely to bee blasted by the stormes and tempests for want of shelter . I need not trouble you with further application , since hee that runnes may read the meaning . I haue beene tedious in a theme that rellisheth not , neuerthelesse I must proceed without apology or crauing pardon : loue and sorrow admit no ceremony . And you , I know , will not be weary to heare me descending to particulars , which more affect then do all generall , eyther notions or instructions , but sometimes accompany me with sighes ( if not teares ) and all the way with sad attention , whilest I relate with griefe how our Cedar is fallen . A subiect in which a iust Orator might incurre the imputation of flattery , with strangers , did they not in charity and iudgement remember , that God is his spectator and angels auditors . But to men acquaynted with the person and her vertues , all will fall short that one man can speake ; and euery one may affoord some thing worthy memory omitted by the Preacher . Nazianzene commending Athanasius sayd , that commending him he should commend vertue . Idem enim est illum dicere , quod virtutem laudibus efferre : I might well applie it , yet neyther sow pillowes vnder the elbowes of the liuing , or shoulders of the dead . She was the Lady Frances Clifton , ( well were it for most heere could I speake it in the present tense ) a Lady of those endowments as might bid detraction it selfe , Belch her poyson : she would so liue ( as Socrates once answered a backbiter ) that none should credit it . The cupping glasse which draweth none but impure bloud , and the flie that lighteth vpon nothing but vlcers , this heere would famish , that be vselesse . Hee that should dare to snuffe this taper , would but defile his owne fingers and make her light the cleerer ; as the waters ( sayth Stella ) that by ouerflowing ▪ their bounds , make the bankes cleane and themselues dirty . A flourishing branch she was , of a stocke as honorable , as ancient ; and as it to her , so she to it an ornament : knowing that vertue with much adoe might begin a house , but vice with little labour easily end it ▪ that Cham and Esau had noble parents , & themselues were base : that there is no greater argument of pouerty , then to boast anothers worth or vertue . And therefore stroue to be side nobilis , quae omnibus ornatibus ornamento est : noble in faith , which to all honors is an ornament . Who knoweth not that great births haue the strongest ties to chayne them to those duties , by which the ancestor rose or flourished ? And the greatest liberty for to lose themselues in courses that are both irregular and vnlawfull , which begets a soloecisme in great houses : that is , honoris titulum sine homine : much stile , and little man. Shee therefore knowing both the rocks and channell , sayled in the one and waued the other ; there being not any noble vertue befitting her blood and sex , that she did not in high measure practise ; as if she had beene ambitious to be verè nobilis , that is , virtute prae alijs notabilis , as some deriue the word , exceeding others as much in the gifts of minde , as fortune . Nor is it maruell she should bee scarlet in the cloth that was dyed so in the wooll , sucking Religion with her milke , the excellency of her nature being perfected by education . It were very improbable shee should degenerate , hauing such a sister to accompany , and such a mother to lead the wayes of godlinesse , both demonstrating in life and death , how she following should learne of them to liue and die . So as it were no arrogant chalenge to bid Rome ( which maketh traytors Saints , and strawes miracles ) to set from foorth their legend , such a parent , with such a payre of sister Saints . Sure I am , many a superstitious knee hath beene bowed to inferior worthies . From the time of her marriage to her death , few can giue more ample testimony then my selfe ; for from that time I had good cause to know and to obserue , and cannot but with comfort remember the happy both fruit and incouragement of my weake indeuours , as a poore labourer that lookes with ioy vpon some goodly pile of building , because hee can say , he brought something to it , although but stone or morter . Shee was a woman full of noble curtesies , eyther when shee did visit others , or her selfe were visited . One that could stoope low by the rules of Religion , and vet knew her distance in the truth of reason ; so she had alwaies the rich mens applause , and the poore mans praiers : with the one she conuersed not but with an honourable familiarity ; nor with the other but with a charitable reliefe . Hee must haue beene of an euill life she would not haue deigned to speake to , and of an euill disposition that would not be content with her answers . Iudicious in all discourse beyond the degree of her sex , yet pleasant to ; interlacing mirth with earnest , both in such a posture as did well become her , and such a manner as was beyond exception : her presence would not grace either the Cynicks rudenesse , or the wantons boldnesse . Well seene in History and other humane knowledge ; but so as her mayne ayme was at Religion and to be skilfull in the Law of God. For that father that chasteneth euery childe that he receyueth , had giuen her a long infirmity , bred with her from her childhood , bringing as much payne to her , as shame to the Physitians . And this though the bodies hurt , yet the soules physicke : filling those empty parts , that appeared at her dissection with inuisible graces , that there might bee no vacuity . Calamitas saepius disciplina virtutis est : Her calamity directed her virtue . So mortifying all her affections as she valued not the world , relyed not vpon arte , trusted not her strength , nor euer was vnprepared to entertayne death so long expected . I haue diuers times heard her say , that she neuer went to her bed but as to her graue ; nor euer saw that morning , that she did thinke she should liue to see the euening . Thus what some make easie with patience , she made easie with preparation and prouidence ; and Quicquid expectatum est diù , leuius accidit : what so is foreseene before it happeneth , falleth lightly when it commeth , when hee that is surprized is halfe beaten before a blow bee giuen . Omnia nouitate grauiora : All things seeming more greeuous as they are more sudden . She , if any , might truly take vp that of the Apostle , I die dayly , hauing so many and so bitter fits , as all attendants as well as her selfe thought them mortall ; yet borne with that vndanted resolution , as might well demonstrate how she had learned Christ ; her tongue neuer venting the least word of murmur or repining , but continually vttering heauenly ●inculations to God , and comfortable assurances to those about her . Nor were her many deliuerances passed ouer in silence , as if shee would receyue the fruit and not looke to the tree , that dropped it to her , for God had alwayes due praises , and the poore large almes and bounty . One time ( among many others ) was most remarkeable : hauing conceyued and a fit taking her when she was quicke with childe , the extremity was such , as within her shee felt no motion , and but small signe of life eyther of her selfe or that she went with . From which danger when God had preserued her , she vowed a vow vnto the Lord , and performed it truely , that that day should be annually holy vnto his name , which she spent in her priuate Chamber with fasting , reading , Psalmes and prayer : her fast indeed , but the Poores feast , they might well write that day in red letters , as their greatest Festiuall So as what she was in euery relation as a daughter , sister , wife , mother , Ladie , Mistresse , neighbour , Christian both in life and death , neede not seeme strange , although transcendent in each particuler , the goodnesse of her nature being ordered by education , that rectified by grace , grace exercised by afflictions , and they purged out all vanities , and thence she was as fine gold often tried , fit for her Makers Temple . Such a Daughter as would make a Father wish to be aged , to haue the comfort of that respect and dutie , euer attending him with a bended knee , and a carefull loue , humble obeisance , and a ioyfull heart , as if she had receiued a second life by his presence , from whose bloud the first was taken . Such a Sister , as if the bloud were still in the old vaines vndiuided . Such a Wife , as might be an argument against a vow , her society rather perfecting then interrupting deuotion . She seldome parted from her noble Husband in any iourney without a sad heart , and sometimes bedewed cheekes in his absence , in her Closet she praied for him , at the Table remembred him , against his returne was zealously carefull nothing might offend him , the Messenger that brought newes of his comming neuer vnrewarded , and then with what open heart and armes would shee entertaine him ? Such a Mother as most dearely loued her tender Progenie , yet knew full well that all Children were borne alike , and that vertues onely gaue distinction , and therefore with a carefull eye surueyed each naturall disposition , cutting off with discipline the course of humors , not suffering those little bodies to haue setled infections , seasoning them in minoritie with goodnesse and religion , that in riper yeares it might be another nature ; for instructions then instilled enter easily , but depart with difficultie . And these Oliue branches produced a great care of domesticke affaires , as not ignorant that these challenged prouision answerable to their births , and prouidence to be the leader to entertainments : there was not that weeke in which she exacted not an account of all expences , descending to such trifles as in a house so plentifull is scarce imaginary ; yet did this care lessen her bountie , neuer any of her Seruants departed without gratuity , nor office looked into without reward : and if she were inforced to complaine , it was so as that the fault might be amended ( I haue it from his mouth that can best relate it ) but the faulter pardoned . For a Neighbour though I say nothing , your selues can speake it . Neuer was hospitality accompanied with a more cheerefull looke , nor an open hand with a more open heart . Super omnia vultus accessêre benigni . As if that Conduit had had no Cisterne , and that abundance no prouidence . But O you poore , to you what was she ? when was any hungry ( if she knew it ) and she did not feed him ; thirsty , and she sent not drinke ; nay , the naked too she sometimes clothed ; was any sicke or sore , this house was an Apothecaries shop open to all commers , without mony , or exchange , how many diseased , how many hurt haue here beene helped , neither medicines nor cordials were euer spared if want were knowne , or vnknowne demanded . Were euer those eies seene without pittie , or hands without bountie ? she beleeuing certainly that God blessed their store that spent on their brethren , as running streames are fed that they may continue . The neighbour Townes and Villages are now as sad witnesses that I lie not , as before ioyfull receptacles of her almes and charitie : and yet all this without the least cackling of merit , her left hand scarce knew what her right hand did , and her tongue accusing her selfe for an vnprofitable seruant , euery day promised a further reformation ; as if she had not beene good , except she had beene perfect , which degree in this life may bee aspired vnto , but not accomplished . Then what she was to man you may make some scantling , as he that by Hercules his foot guessed at the proportion of his whole body ; and you may assure your selues her deuotion to God was nothing inferiour . In which she was neither foolishly factious , nor Popishly superstitious , she did not so ingeminate the first Table of the Law , that vnder that glosse ( as Hypocrites doe ) she might take occasion to neglect the second , nor yet so conceiued of the second , but as a rule to be applied according to the lines of the first . In a word , her beleefe and life were each others counterpane , a true light that did both ardere & lucere , burne with inward zeale , and shine with outward practise . Euery morning about fiue of the clocke , she had a light and went to her priuate prayers , lying in her bed . When shee was vp and halfe ready , she called for meat ( such was the weaknesse of her vitall spirits as she could abstain no longer ) and then oft times some read by her : no sooner dressed , then she and her women went to prayer , from the chamber to the Chapell to call vpon God with the whole family , in which she neuer fayled ( if she were able ) although shee often rested her weary legges in so short a passage . After dinner she was for company , her booke , or exercise , as there was occasion . Before Supper againe to Chapel to her God ; after Supper and in her bed she & her women went to praiers . Vpon the Lords day in the morning , as before , and being ready , all the mayd seruants were called into the next roome to pray for the disposing of their hearts to heare reuerently ; and for the Preacher that he might speake powerfully , that both hee and they might practise truth and godlinesse . From thence hither to pray and to attend ; Sermon once ended , if shee her selfe could not , yet her women went priuately to giue God thankes for their instruction ; and in few words to pray for a blessing . After dinner in her chamber she and her women sunga Psalme , read a Sermon , and againe sung a Psalme after it ; and then children and the maydes were catechized . Then hither againe and so as before ; and this course shee so affected , as she gaue the same directions to her noble neece whom shee most deerely loued , almost as her last legacy . A soule ( sayth S. Chrysostome ) guarded with prayers , is stronger then a City with walles and rampiers . Then how armed shee was against sinne and Sathan is euident to the impartiall hearer . The Sacrament of the Lords Supper shee highly prized and receiued often , vnderstanding well that as long as we are here capable of augmentation and subiect to diminution of grace , that meanes was as necessary for our soules as for our bodies , meat or medicine : and that she might receiue it worthily , excellent was her preparation before , and contemplation after it . But in the act a gesture and posture so humble and reuerent , that I for my part neuer doubted , but I deliuered and she receyued Christ our Sauiour ; as if vpon her knees shee would haue sayd with learned Hooker in the determination of the question which hath cost so many liues , O my God thou art there , O my soule thou art happy . The word preached was her delight and comfort , in hearing wherof she ordered her body to attend , her vnderstanding to intend , and her memory to retayne what should bee spoken , laying vp the words , not as the lazie seruant his talent in a napkin , but as Ioseph his corne to releeue in necessity . I must not omit ( for the example is not vsuall ) that the messenger was so respected with her , for his message , and both for his sake that sent them , as maugre the well knowne contempt of the world ( the vndoubted demonstration of irreligion , I had almost sayd Atheisme ) she had a vehement desire , if God should send her another sonne to dedicate him to God and make him a Minister ; as if shee had read Salvian : Si quis ex nobilibus conuerti ad Deum coeperit , statim honorem nobilitatis amittit : If any of the nobility turne to God , they are reputed to haue lost the honour of nobility . And it presently followeth , O quantus in Christiano populo honor Christi est , vbi Religio ignobilem facit : How little honour do Christians shew their God when the profession of the Religion maketh the professor to be held ignoble . Let me adde that no nation vnder heauen of what religion soeuer if they acknowledge a God , doe vnder-value their Priests and orders but only the Reformed Churches . I pray God it may portend no iudgement . I haue now breathed her course of life , and proceed to a conclusion , ( if I bee tedious you must blame her vertues . ) As her life was nothing but a care for death , so her death an entrance to a better life . She hauing beene a Mary to God , a Martha to the world , a Sara to her husband , a Lois , an Eunice to her children , a Lydia to the Disciples : in a word an elect Lady borne for the good of many . So as shee might well vtter S. Ambrose his speech to his people of Millan which S. Augustine so much admired : Non sic vixt vt me pudeat apud vos diutius viuere , nec mori timeo quia bonum Dominum habemus : I haue not so liued as that I should be ashamed to liue longer , nor feare I to die because wee haue a gracious Lord. Sure it is that death which was so long expected and prepared for , could neither be suddaine nor grieuous when it happened . About a moneth before her childebirth she had a dreame which something troubled her , and sent for me ( a bad interpreter ) if I could to tell the meaning . Her body ( she thought ) was past all cure , her vitall spirits spent , she had taken her leaue of the world and reconciled her selfe to God , and was euen giuing vp the ghost into the hands of her redeemer , and so awaked . I told her , dreamed came either from the disposition of the body , or the sollicitude of the minde , and that questionlesse her meditations were much vpon mortalitie , and that some of those broken species remained in the fancie vndiscoursed , and the soule which cannot bee idle , did worke vpon them . She replied in few words to this effect . I doe , or should daily think to die , & sure I am , not I only , but all should doe so , and occasion being offered of some thing to be done a moneth after by , that time , said she , shall I be in my graue . And indeed within three or foure daies of her account she was so , ( as I compute the time ) as if God ( rather then nature ) had revealed it to her . After her deliuery , succeeding a painfull labour , it was well hoped she had at once parted with her Childe and danger , and that her many faintings were signes of a weake ( but not a dying ) body . Lord , how a little glimpes of comfort giueth light to desire and loue , and maketh men thinke they she when they doe but dreame , hope being the first thing that taketh vs , and the last that leaueth vs : but she that had often seene the face of death , and had as often wrestled with his forces , seldome comming off without great paine and hazard found him now manifestly preuailing , and cryed out , farewell vaine earth , I embrace thee Heauen . Then calling for her noble Husband , tooke her leaue of him , and prayed for him , blessed her Children , and s●●tching her little Sonne into her dying armes , desired God to make him true to him , and iust to man , and at other times ( although not then ) that he might resemble his great Grandfather in all noble vertues , for he ( said she ) was likewise a Cliffords Sonne , then casting her eyes vpon all together , with a zealous exclamation besought God for them , that the seedes of his grace might be so sowen within their hearts , that they might bud and blossome , and bring forth fruit , and become in time broad shades for the poore afflicted members of Christ to sit vnder and receiue comfort . In the morning before she died , she had conuulsion and the signes of death : and I comming to her , although she had not slept foure or fiue nights before , ( an infirmity able to haue weakned the strongest braine ) yet presently , without the least distemper , distraction or shortnesse of breath , ( her old disease ) she recalled all her vitall spirits , to doe that last office , comfortably and confidently made the profession of her faith , auowing that there was no name either in Heauen or in Earth that she hoped to be saued by , but that of Iesus Christ the righteous . She was not then to learne either the principles or practice of Religion , so that I stood rather to behold the vse , then teach the theory . From that wee went to prayers , she repeating with wonderfull feruency the words after me , vntill perceiuing her weaknesse , I besought her to spare her decayed spirits , telling her that both shee and wee might receiue as much comfort by her silent assistance in the length and vocall assent in the conclusion . When all was done that could be required of a Christian in that extremity , I boldly proceeded to the office of my Ministry , and pronounced her absolution , and am very confident that it was olaue non errante , with a Key that erred not , and that God did ratifie in heauen , what I his vnworthy Minister declared on earth : she receiuing it as comfortably as I deliuered it faithfully . After this she seemed to sleepe , and a great care was had for feare of interruption , and so continued vntill the afternoone , when her speech left her , and the messengers of death againe appeared : And we ( as was our duty ) renued our prayers , which for a time she answered with signes vntill her memory as well as her tongue did faile her . Nor did we then giue ouer , as knowing well with S. Augustine , that God differreth sometimes to grant , to teach vs to beg , and so promiseth to beginners , as that he will giue to none but perseuerers . My selfe and another Minister ( that came in that perplexity ) continually solliciting his Diuine Maiesty for mercy , vntill in the middest of one of my prayers , in which I desired him to giue his Angels charge ouer her , in that her agonie against sinne and Sathan , she departed ; going her selfe to vndoubted ioy , and leauing vs to vnfayned sorrow . And thus ( O firre trees ) our Cedar is fallen ; If such a fall bee not an exaltation rather , for it shall bee my ambition to liue so , that I may die so . And now she lieth low , by the side of that other excellent Lady her predecessor ; two such parcels of earth , as the earth that couereth them may seeme proud of . What remayneth but a generall sorrow , not for her , but for our selues ; in which each order may beare a part of mourning : the firre trees because all the mighty are spoyled ( as it followeth the words of my text ) and the oakes of Bashan to , for their defenced forrest is come down . I shall not need to bid the shepheards howle , for the next verse sayth , that their voyce is already heard ( and good reason ) for their glory is destroyed : nor the Lions whelps , their roaring is presupposed , because the pride of Iordan is destroyed . Questionlesse , all that but remember that the righteous are taken away from the anger to come , howsoeuer they haue no part in our priuate losse , may ioyne themselues in our publicke feare , knowing that the death of Saints trencheth to further danger . God for his infinite mercy grant grace in our liues , pardon at our deaths , and after both , the fruition of his blessed vision . Amen . In obitum praematurum praeclarissimae Heroinae D. Franciscae Clifton , quae obijt in pace paulò post puerperium . Ad turgescentem tumuli molem . Qu. CVrita turgescis moles ? vnúmne cadauer , Aut multa hâc sacrâ contumulantur humo . Res . Hic sita nobilitas & quicquid nobile , virtus , Ingenium , probitas & pietatis amor . Hic sita faeminci sexus laus , deliciúmque : Hïc Francisca sita est : desine musa , sat est . Ad patrem de quinâ tantùm defunctae matris prole . QVinque tibi casti charissima pignora lecti Donauit coniux nobilis , atque obijt . Non auxit numerum , sed sensibus omnibus vnum Ex aequo tribuit , disce quid hic numerus . Vt videas , tangas , gustes atque oscula figens Coniugis olfacias dulcia dona tuae . Atque etiam ascultes , cùm blando murmure pappant ; Tu nobis mater quinque patérque simul . Per Sam. Simson . Pietati , virtuti , honori & foelici memoriae illustrissimae D. D. Franciscae Clifton Ampliss . Comitis Cumberlandiae charissimae filiae , atque honoratissimi viri D. Geruasij Clifton Militis & Baronetti coniugis spectatiss . PEtrarum in clivis gaudent habitare columbae , Hoc est quod Christi sponsa columba cluit . Christus enim petra est , Christique in vulnere clivus , Gestit vbi solum figere sponsa pedem . O te foelicem idcirco Franscisca Columbam , Quae tota in cliuis vixeris & moreris . A cliuo ad clivum mortalis sponsa volabas , Nunc eadem in clivo , caelica sponsa lates . Vtque ille in terris ampli tibi portus honoris , Hic itidem aeternae porta salutis erit . Io. Crauen . VVHat means this mourning on mount Libanō ▪ Why howle ye firre trees ? O a Cedars gone , Whose hallowed boughs to vs such shade had lent , As shepheards sang , and trees made merriment ; Which being fallen , the hils would equall faine , Hadadrimmons mourning on Megiddons plaine : Yet know we well it 's but remoued hence , To holy Zion , where with deare expence Of Shiloes bloud , God raised hath a quire , To which all Firres and Cedars doe aspire . It is our losse , foule crimes haue caused these throes , For present want and feare of future woes . FINIS . Notes, typically marginal, from the original text Notes for div A01347-e310 Ier. La. 1. 1 La. 2. 10. La. 5. 15. 16. Exod. 12. cap. 9. 1. Reg. 5. 8. Gerson ser . 19. post pentec . 2 Sam. 12. Iud. 9. Quare dicit , vlula . Gen. 35. 18. Ruth 1. 20. 1. Sam. 4. 21. 9. ● . vers . 11. vers . 12. Ier. La. ● . 11. 12. Aug. dever . Apost . ser . 33. Idem ibid. La. 5. 1● ▪ De miseriâ hominis . Serm. in Cant. 20. Tract . de remed . contra pusillanimitatem . In 4. sent . dist . 16. Item Aquarius in 4. sent . ex S. Thom. Aug. serm . 189. de tempore . Idem lib. de verâ & falsâ poenitent . cap. 9. In 1. sent . Ezech 33. 14. 15. Panigarola ex Bonauent . in l●● . 5. Dan. 4 24. Ps . 32. 1. Ps . 51. 2. Ps . 41. 4. Matth. 9. 2. Matth. 6. 14. Ouicciard . lib. 14. Lib. 2. nat hist . Lib. 1. sent . art . 5 Item Aug. lib. 11 deciuit . Dei , cap. 25. Pet. Bless . ep . 49. Serm. 26. in Cant. Ambr. serm . 46. Item lib. 10. in Lucam cap. ●6 . 〈…〉 1. Thessa . 4. 13. De verb. Apost . serm . 32. ●dem vbi supra . In Ezech. 24. Aug c●●●… 12. Aug de ver●d & sal . p●n●● . cap. 8. Io●d ca ▪ ●2 . 〈◊〉 sent . Cyprian . ser . de lapsis . Anselm . de si militudine , cap 102. A●g vbi supra cap. 13. Cyprian . de coena Domini . Idem ibidem . Aug ● de 〈◊〉 cap. 5. Gersin . serm . pro hum●l . Bellarm. lib. 3. de bonis operibus in particulari . cap. 4. 1. Kin. 6. 21. Ps . 107. 10. Euseb . de vita Con. lib. 1. cap. 47 Iob. 29. 15. 〈◊〉 Bless . ser . 53. Rom 12 ●1 . Aquin●… . 4. contra gent. cap. 81. Hieronymus in vita eius , lib. 3. epist . Rom. 3. Apoc P●●●… . Ro. 7. Philip. 1 ▪ Cyprian de immortalitate . Ps . 42. Phil. 1. De laude martyrij . Fuseb . lib. 3. eccles . hist . c. 33. Platina in vita Anacien 1. Reuel . 6. 10. Hieronym . cont . Iouin . lib. 2. Ser. in Cant 47. Cypr. ep . 9. Ioh. 20. 21. Lib. 3. de poenit . cap. 18. Ep. 49. ● . Quare , quia cecidit Cedrus . Ep. 27. Greg. Nazian ▪ oratione de funere Patris . ● . Sam. 1● . 33. Luk. 23. 28. Ep. 27. Ep. 2. Gen. 25. 〈◊〉 . Paniga . Ps . 12. 1● . 2. Sam. 24. 27. Oratione in laudem Athanas● j. M. Foelix . in Octav. 1. Cor. 15. ●● . Lib 5. Eccles . poli . sec . 67. Lib. 4. de gubernat . dei . 
A02414	----	Pieties pillar: or, A sermon preached at the funerall of mistresse Elizabeth Gouge, late wife of Mr. William Gouge, of Black-friers, London With a true narration of her life and death. By Nicholas Guy, pastor of the church at Edge-ware in Middlesex. Guy, Nicholas, b. 1587 or 8. 1626 Approx. 62 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A02414 STC 12543 ESTC S103587 99835786 99835786 6 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02414) Transcribed from: (Early English Books Online ; image set 6) Images scanned from microfilm: (Early English books, 1475-1640 ; 1025:06) Pieties pillar: or, A sermon preached at the funerall of mistresse Elizabeth Gouge, late wife of Mr. William Gouge, of Black-friers, London With a true narration of her life and death. By Nicholas Guy, pastor of the church at Edge-ware in Middlesex. Guy, Nicholas, b. 1587 or 8. [8], 52 p. Printed by George Millar [sic], dwelling in Black-Friers, London : 1626. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Gouge, Elizabeth, d. 1625. Funeral sermons. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Pieties Pillar : OR , A SERMON PREACHED AT the Funerall of Mistresse ELIZABETH GOVGE , late Wife of Mr. WILLIAM GOVGE , of Black-friers , London . With a true Narration of her Life and Death . By Nicolas Guy , Pastor of the Church at Edge-ware in Middlesex . PROV . 31 30. A Woman that feareth the Lord , she shall be praised . LONDON , Printed by George Millar , dwelling in Black-Friers . 1626. TO THE RIGHT HONOVRABLE , SIR THOMAS LAKE , Knight , of CANONS , in Middlesex . SIR , THe Parable of our Sauiour in the Gospel must bee my Apologie for the publication of this Sermon to the eye and censure of the world , the which at the first when I preach't it , I thought not worthy your iudicious eares in my priuate Church : but being ouercome by the importunity of the reuerend Diuine , Master Gouge , I condescended ( though sore against my will ) to giue way to his desire : thus haue I made a Vertue of Necessity , and as it is in the Prouerbe , Vnica fidelia duos dealbaut parietes : I haue both satisfied his pious desire for the preseruation of the memory of his vertuous and religious Wife : and also ( hauing no better to present your Honor withal ) I am bold to offer this , as the poore man brought water in his hands to Artaxerxes : only as a testimony of my willingnesse to returne something to your Honors hands , from whom I haue receiued so much ( euen all the maintenance that now I haue ) either immediately from your Honour , or mediately by your Honours procurement . It was my happinesse to be trained vp by that Illuminate Doctor , Prelate & Pillar of our Church , your Brother , and the now most reuerend and religious , Lord Bishop of Bath and Wells ; and since to be sustained by your Honour . So that I may iustly say with the Psalmist , When my Father and my Mother forsooke mee , the Lord tooke me vp , and committed mee to the charge of one Brother , of prime place in the Church , for my spirituall estate ; and to your Honour , the other Brother , of principall place in the common wealth for my temporall . Now besides your Honours fauours to me in particular ; your many reall fauours and great affection to the Church and Churchmen , both when you were in publike place of Honourable imployment to our lately gracious Soueraigne , King Iames , of euer famous and happy memory ; and also since your priuate retirednesse , may iustly challenge the best of our Labours to be consecrated to so learned and noble a Patron of Learning . Besides these former respects , your Honour hath yet another interest in these my weake endeuours : because you went chiefe amongst many worthy and worshipfull Auditors , which honoured the Funerall with your presence . In all these respects , I hope your Honour will fauourably be pleased to accept that of mee , which Almighty God doth of vs all , a willing heart and desire . Saint Paul tells vs , in his second Epistle to the Corinthians , that God accepts vs according to that which wee haue , not according to that which wee haue not . If in this your Honour pardon my ouer-great presumption , you shall more and more make me Obliged in all the bonds of respect and seruice to your Honour , Nicolas Guy . To the Reader . Good Reader : IT fell out with the Gentlewoman , at whose Funerall this Sermon was preached , as it did with Iaakobs beloued Rachel . In a * strange place they both fell in trauell , and in the time of their child-bed they both departed this life . Answerably as Iaakob would not haue his Rachels memory perish with her corps , but for better preseruation thereof , erected a Pillar vpon her graue , so to the same end it is desired , that this Funerall Sermon may be published . Rachel could not be more deare to her Iaakob , then this Elizabeth was to her William . In her life time she carried her selfe worthy of all honour : and at her Funerall she was honoured with all the honour that on such a sudden the Country where she departed could afford . Her sweet soule left her body about one of the clocke in the afternoone of the 26. of October , 1625. being Wednesday , whereupon her Corps being infected with the Dropsie , and all the Pores of it open , by reason of her late trauell and weakenesse in Child-bed , could not bee long kept , but on the Fryday following , which was Simon and Iudes day , was buried vnder the Communion Table in the Church , at Edgeware , in the County of Middlesex , being accompanied with a great multitude of sundry sorts of persons , Honourable , Worshipfull , and others . For besides that , two whole Parishes there met together , Knights , Ladies , Iustices of Peace , Ministers and other good Christians round about that place , came farre and neere to the solemnization of that Funerall . That the due honour done to her may be more then the honour of one day , this Pillar of Pietie is now erected for encouragement to others in their life time to walke worthy of honour . A SERMON Preached at the Funeral of Mistresse Elizabeth Gouge , late Wife of Master William Gouge of Black-Fryers , London . IOHN 11.26 . Whosoeuer liueth , and beleeueth in me , shall neuer dye . THE Embleme of the Euangelist Saint Iohn was the Eagle , which being King of all the Fowles of the Heauen , soares the highest of all other Birds ; so may Saint Iohn in his Gospell claime precedency before the other Euangelists : hee was the Disciple of our Sauiours loue , his Fauorite , on Christs bosome he leaned at Supper , and to him Christ at his death commended his Mother , so that wee may thinke that Christ did impart more to him then to the rest : therefore shall wee finde in his Gospell higher mysteries of the nature and workes of Christ then in the other : and in him alone we finde this myracle of raising Lazarus : which ( if it bee lawfull to compare ) may seeme to be the greatest of all that Christ did whilst hee was in this world . It is a story not altogether vnbefitting this present occasion , if it were not for the disparity of the sexe . Both of them treat of Funeralls . I will first tell you what this was in the Gospell , and after I haue done with that , this present occasion shall bee presented vnto you . I must not ( in the relation of this Story ) spend time vpon the seuerall circumstances , wherein the Euangelist is so exact ; that 's done at large in the Chapter : onely for introduction of this particular which wee haue in hand , some passages I will point out vnto you . First , of the Person that was sicke and dyed . Secondly , of the meanes his friends vsed for his recouery . Thirdly , of Christs comfortable speech which he gaue vnto them . First , for the Person , it was Lazarus , brother to Martha and Mary Magdalene , which washed Christs feet with her teares , and wiped them with her Haires , and anointed them with Ointment ; this was his Kindred by nature ; and by grace hee was honoured with the title , to be a friend of Christs , whom Christ more especially loued . Thus euen they who are the most dearely beloued of Christ must looke for afflictions , and infirmities , and sicknesse , and death in this world . Lazarus whom Christ loued was sicke . 2. His Sisters therefore vse the best meanes they can whilst hee was sicke . For his recouery they send to Christ , to teach vs that we can sue and seeke to none in comparison of Christ in all our troubles . For as hee was reputed in those dayes a great Phycitian for the body , who cured all diseases : so is he for the soule too , to heale all our miseries . 3. For Christs part , though he loued Lazarus , yet hee doth not presently come to cure him , but suffers him to dye . Hee abode two dayes in the place where hee was , till Lazarus was dead : from whence wee may note , that Christ suffers the euill of affliction to come vpon his seruants whom hee loues , rather then preuents it with grace ; and then also he doth not presently relieue them , but suffers them to send and pray , as these Sisters did here : and as Iacob wrestled with God , and Saint Paul prayed thrice . And this he doth for diuers causes , both to manifest our grace and his glory . Our faith and loue to him by this meanes will expresse themselues the more : and this also will more manifest his glory in bringing downe to Hell and the graue , and then bringing againe to life . If Christ had come at the first and healed his sicknesse , an ordinary Physitian haply could haue done as much : but though he tarry long , yet at last hee comes and shewes the gracious light of his countenance vpon vs ▪ so that now you shall heare him with comfortable words , speaking both to his Apostles in priuate , and afterward to the Sisters when they come to meet him : to his Apostles he saith , Our friend Lazarus sleepeth : so that if wee can get friendship with Christ , our death shall bee but a sleepe , and Christ will certainely awake vs from it at the resurrection of the iust . So Christ goes forward to the house of mourning , where the Iewes were comforting the Sisters for the death of their brother Lazarus . But they were like Rachel mourning for her children , they refused to bee comforted because their brother Lazarus was not . When Martha heard that Christ was comming on the way , she went forth to meete him : few such Marthaes who meet Christ comming toward them , we rather flye from him . When shee was come to Christ , shee tells him with a heauy heart of the death of her brother Lazarus , which his presence might haue preuented . Christ therefore , in the words I haue read vnto you preacheth a comfortable Sermon , to pacifie the friends of the deceased , that they should not sorrow as those without hope ; and tells Martha that her brother Lazarus ( though he be dead ) shall rise againe . And that she may not doubt of it , hee addes , That he will bring it to passe , not onely for Lazarus , but for all other deceased in the faith : and therefore he sayes , I am the resurrection and the life , he that beleeueth in me , though he were dead , yet shall he liue ; and whosoeuer liueth and beleeueth in mee shall neuer dye . So that the words of the Text which I haue read vnto you are a gracious and a large Charter or promise of Christs , wherwith he comforts Martha for her particular , and grants the same in generall to euery one of vs : In which is comprehended no lesse then the summe or Epitome of the Gospell , which is , To beleeue in Christ , and we shall be saued . So it is said , God so loued the world that hee gaue his onely begotten Sonne , that whosoeuer beleeueth in him should not perish but haue euerlasting life . All the Gospell can say no more , and so much is said in these words that I haue read vnto you , whosoeuer liueth , &c. The Law and the Gospell are as two lines tending to the same Center , or as diuers Riuers leading to the same Ocean , or as the Cherubins on each side of the Throne : though they seemed opposite one to the other , yet both of them looked with their faces towards the mercies Seat : so the Law and the Gospell intend and aime at one and the same end , which is to bring men to life ; but the difference is in the Author and in the tenure of the one and the other : the Author of the Law was Moses ; Christ of the Gospell . The Law was giuen by Moses , but grace and truth came by Iesus Christ . The tenure of the Law runnes thus : Hoc fac & viues : Doe this and thou shalt liue . But the Gospell goes another way : Crede & viues : Beleeue and thou shalt liue . And thus in this Text , whosoeuer liueth and beleeueth in mee shall neuer dye . In the words we will consider these foure particulars : First , the Author or Donour of this Charter , Christ. Secondly , the large extent of it , next onely to some particular Nation or people , but whosoeuer liueth . Thirdly , the Condition requisite on their parts , which is faith ; Beleeueth in me . Fourthly , the Priuiledge it selfe , exemption from death ; shall neuer dye . First , of the Author or Donour . Hee that promiseth and intendeth to performe , must haue both will and power to performe what hee promiseth : or else wee cannot exspect that it will euercome to passe . The willingnesse of the minde must bee first procured , as the originall from whence hee must be moued to good : but this ready minde or desire is not sufficient without power and ability to performe what the will desires . From men sometime God accepts the will for the deed : as hee did Abrahams intention to sacrifice his sonne as well as the action ; as if he had really sacrificed his sonne . The reason is , because God stands in need of nothing that is ours , and all that hee exacts of vs is no more but the heart : if there be not further strength to expresse a good desire by a good deede ; a man shall bee accepted according to that which hee hath , not according to that which he hath not : but when there is want and necessity ( and euen such is our want and necessity in respect of God ) there onely a willing minde or compassionate heart or good words ( Vox & preterea nihil ) are sufficient for vs. Many promise more then they can performe . Thus the Deuil in his temptation of Christ saith , All these will I giue thee if thou wilt fall downe and worship me , as if all the Kingdomes in the world , and the glory of them , had beene his to giue . In like manner the Pope freely disposeth Kings and their Kingdomes , as hee dealt with Henry the fourth , the Emperour , and Childerick of France . But this is ( as we say ) to be free of another mans purse , which is not in his power to giue . Thus it were easie to giue large gifts , to promise much and performe nothing : so that both will and power in matter of grant or promise are as the two legs to support the body : either without the other , will goe lame or limping home : but this is our comfort , that in Christ there are both these , Will and Power . First , for his Will : the Apostle tells vs , that he would haue all men come to the knowledge of the truth , that they may be saued . And if we will not take him on his bare word wee haue his oath for it . As I liue ( saith the Lord ) I haue no pleasure in the death of the wicked , but that the wicked tuane from his way and liue . So that we may bee sure for his willingnesse to doe : hee would not that any man should dye : then if we may see his power to doe it , there remaines nothing more to adde to our comfort : and for this wee shall easily be assured : for hee is said to haue the keyes of hell and of death ; so that though a man should be lockt vp prisoner there , hee hath the Keyes to open the doore and set vs free againe . To him all power is giuen both in Heauen and in earth . Power then hee hath sufficient , as much as we can desire : the power of the greatest Monarches and Emperours , and wisest Artists in the world doth not extend thus farre , to giue life to the silliest creature , to the least Gnat or Emmot . They that are stiled Gods in the world , and sit in the seat of Iudgement , as Pilate did , haue power ouer life , but onely priuitiuely , not possitiuely ; onely to take away life , but not to giue life , vnlesse it be onely by way of sauing aliue ; they cannot make aliue or restore to life : and therefore it was that the King of Israel answered Naaman with indignation , Am I God , to kill and make aliue ? This is a worke of God alone . But this power is giuen to Christ ; who is therefore called , Verbum Vitae , Fountaine of Life . From whence the diuers streames of all kinds of life doe flow , both naturall , spirituall , and eternall : in regard of the naturall life , he is called , The life who breathed the breath of life into vs : and man became a liuing soule . In whom wee still liue , moue , and haue our being . In regard of our spirituall life , he is our life : So Christ liues in vs , and hee which hath Christ hath life , but hee which is without Christ hath not life . In regard of our eternall life he is the life , as appeares by the Verse immediately going before my Text , I am the resurrection and the life . Thus to his will he hath also power ; to both these what more can be added ? It may bee you will desire that he should bee as constant in his promise , as he is ready and willing , and hath power and ability . Of this also wee may bee ascertained , for euery good and perfect gift commeth from aboue from the Father of lights , with whom is no variablenesse , nor shadow of change . The strength of Israel will not lye , nor repent : for he is not man that hee should repent . So that if hee hath once promised , wee need not feare he will goe back from his word . Hath he said it , and shall it not come to passe ? Let him be true , and euery man a Lyar. So then , you see in respect of the Author or Donour , the Charter is as full and sure as we can desire it . I come to the second particular , the large extent of it : whosoeuer liueth . It is without limitation of time or place or condition of men . It is not bounded within the compasse of some particular men liuing in such an age of the world , nor vnto a certaine people inhabiting such a City or Land ; nor to particular estates or professions and conditions liuing in this world . If we partake not of it , the fault is ours , because we doe not apply it nor lay hold on it : it is promised and proffered to all men liuing : whosoeuer liueth . In what age of the world soeuer hee liueth , in what place soeuer he liueth , from what stocke soeuer hee is deriued , and in what condition of life soeuer he liueth , the rich and the poore ( saith Salomon ) meete together , and God is the maker of them both : so is Christ the Sauiour of both . Of a truth ( saith Saint Peter ) I perceiue that God is no respecter of persons . Not of the rich before the poore , nor of the wise , and Scribe , and learned , before the weake and vnlearned . But in euery Nation , hee that feareth him and worketh righteousnesse , is accepted with him . Scythian and Barbarian , as well as Iew or Grecian : bee hee of noble or base descent . This is the large extent ; Whosoeuer . I willingly passe by the secret purpose and prescience of God , who sees all things at once , omnia simul , and so knowes who will embrace it and who refuse it . I will not here dispute whether in those generall promises made vnto man in the Scripture by this forme , in these words , Whosoeuer liueth and beleeueth , whether ( I say ) God intendeth them alike to euery one : this is a secret lockt vp in the bosome of God , of which wee may say as the Prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : this is a secret reserued to God alone , which some interpret , Secretum meum mihi , Secretum meum mihi . This is a profundity , at which we must stand amazed with the Apostle , and cry , Oaltitudo ; O the depth , his wayes are past finding out . But laying that aside for the Schooles , this is that which is more fit to exhort and perswade withall in our Pulpits , and which our Church hath taught vs , that we should content ourselues with this , we must receiue Gods promises in such wise as they he generally set forth vnto vs in holy Scripture ; not restraining them or determining them in particular to this or that man. It is fit that we should so conceiue of God , as delighting in no mans destruction , nor desiring the death of any , but that all should come to the knowledge of the truth , that they may bee saued ; and if wee are not saued , wee must not charge God with any ineuitable decree to the contrary , as if wee perish vpon necessity : but seeing hee hath set forth his gracious promise in Christ to all men whosoeuer liueth and beleeueth : wee must ascribe the cause of our perishing to our selues . Perditio tua ex te , O Israel , O Israel , thou hast destroyed thy selfe , because they wanted faith to beleeue as others that were saued ; or else they might haue beene saued as well as others . It was a fauourable opinion of some , which said , That all mankind should bee saued effectually , to which , although we must not giue assent , seeing such pregnant proofe to the contrary : yet we doubt not but the reuealed Will of God would haue his Grace offered to all , and therefore his charge to his Apostles was , Goe and teach all Nations , and preach the Gospell to euery creature : the which , as it seemes , to vindicate God from all iniustice , in the behalfe of those that dye , and are damned eternally : so it is a point of exceeding comfort to whomsoeuer this priuiledge shall bee offered . At the hearing of it , none should doubt or suppose that hee is exempted : but should beleeue himself to be one of that number comprehended in whosoeuer liueth . The Iew cannot challenge this priuiledge more then the Gentile , for he is the Sauior of the Gentiles as wel as of the Iewes . The Gospell is the power of God vnto saluation to euery one that beleeueth : to the Iew first , and also to the Grecian : neither is there any respect or difference in Sex or degree , male or female , bond or free , noble or ignoble , wise or vnwise . There is no difference , but he that is Lord of all is rich vnto all that call vpon him : so that here also we see a difference betweene the Law and the Gospell . The Law was giuen to a certaine people confined to Ierusalem , Iury , and Israel . Few other people of the world had any knowledge of it , or meanes to know it . In Iuda is God knowne , his Name is great in Israel . Hee dealt not so with any Nation , neither had the Heathen knowledge of his Lawes . But the Gospell was preached to all ; the sound of the Apostles went forth to all people : euen to the vttermost end of the earth . Hence in the Church Cathotique , the company of beleeuers are of all people , and kinds , and kindreds that liued in the world : so that the Law was like a Torch or Candle , but the Gospell as the Sunne . The Law ( said Dauid ) was a Lantherne to his feet , but the Gospell is as the beames of the Sunne , which commeth out of his chamber and goeth to the ends of the earth , giuing light vnto all people . Thus is the light of Christ the Sunne of righteousnesse , as the beames of the Sunne which shineth to all ; and if any one doe not partake of that light , it is because they shut their eyes against it : so seeing they doe not perceiue nor vnderstand , least they should see , beleeue and bee saued . Thus much for the vniuersality of this Charter or priuiledge , excluding none , comprehending all , whosoeuer liueth ; vpon condition that he beleeueth . By faith he partakes of the priuiledge . This is the onely limitation of Gods mercy and promise in Christ . Faith is the Chanell by which it is drawne and dispersed ouer all the world , and makes the earth to bee fruitfull as Eden , the Garden of God. The eternall fauour and goodnesse of God is as the Fountaine , Christ is the Wel or Cesterne , and Faith is the Bucket whereby we draw from Christ liuing waters . He that beleeues in him shall neuer dye : So that when wee say , Faith is the condition of life and saluation , you must note that it is not such a condition , as we vsually make in Bonds and Obligations , and bargaine and sale , which runnes in this tenure , Vpon consideration of something of equall value , wee become bound for the performance of such Couenants : as if the condition of faith should bee worth Heauen . It is not for the worth of our faith , put for the merit of Christ , that the faithfull shall never dye eternally . And therefore the Scripture phrase runnes thus ; By faith , and through faith wee are iustified . Not for faith , but for Christ apprehended by faith . So that it is not faith as an habite , or worke in the soule , as other graces , loue and patience , &c. which is of equall worth and vertue to preserue vs that we perish not , but it is Christ alone , who yet hath no vertue or operation in our salvation , and redemption without beleeving on our parts , to apply him to vs : no more then physicke can cure a deadly disease , or cloth affoord any warmth to our bodies , if they be not both applyed vnto vs : so that the Charter runneth betweene God and man , like as if a King should grant a great priuiledge to his subiects , which they should not purchase at a hard price , or with a great summe , but onely vpon condition to acknowledge him their soueraign Lord from whom they had receiued such great immunities : which is a point of great comfort to the Christian weake in faith : because it is not for the worth or excellencie of our faith that we must thinke to stand . Though a strong faith is an excellent grace , which will make vs as a Rocke , or as houses built vpon the sure Rocke Christ : the stormes and sea and windes of temptation and affliction may beat , but they shall not be able to ouerthrow vs , because wee are built vpon a Rocke : yet a little and feeble faith , which with feare & trembling layes hold vpon Christ shall neuer perish , because it is not the dignitie of faith , which conueyes the benefit vnto vs : but the worth , excellency & sufficiencie of Christ , which is apprehended by faith . It was not for the vertue of the eye which looked vp to the brazen serpent that men were healed , that had been stung with fierie Serpents ; the weakest eyes as well as the most sharpe sighted , if they could but look vp to it , were healed : and the begger which receiues a gift may be fully possessed of it , euen with a trembling and shaking hand , as well as he that hath the most stedfast hand . But though a weake faith , beleeving in him , may serue the turne , yet faith there must bee , or else no hope for this priviledge . For without faith it is impossible to please God. So that this is that which puts a difference betweene the sheepe and the goats , the wise & the foolish virgins , the faithfull , and vnbeleevers . Some say , that beleeving onely without other good works , wil neuer bring vs to life : the which though in some sence we deny not : yet this is most certaine that all other vertues , without faith to beleeue in Christ , are nothing worth . This is that vnum necessarium , which the Gospell requires of vs , to beleeue in Christ ; and for want of this , how many Infidels , Iewes and Turks perish euerlastingly ? euen all those morall vertues of the Heathen , their chastity , iustice , temperance , &c. wherewith diuers of them did abound and exceed many Christians in them , were all but splendida peccata ; because to the Infidell and vnbeleeuing , all things are impure : so that notwithstanding all these , if they remaine without faith in Christ , they shall dye . For as there is but one name giuen vnder Heauen , by which we must be saued ; which is the blessed and sweet name of Iesus : so is there no way to attaine vnto saluation by that name , but by beleeuing in him . But as I haue shewed you that this faith to beleeue is necessary , and a weake faith may be accepted with God : before I leaue the point , it will not be amisse something more fully to shew you the nature of true and sauing faith : which consisteth not onely in beleeuing in Christ in the History , for there is Credere de Christo , credere Christo , credere in Christum . The first is to beleeue all is true which the Scriptures report , concerning the Nature , Offices , and Merits of Christ : this a man may do , and finde no vertue or fruit of it in his owne soule . The second is to beleeue Christ as wee would a man of his word , giue credit to whatsoeuer hee hath said : this wee may doe to the Prophets and Apostles : but we must come neerer him then so , which is the third , to beleeue in him : which implies a dependency and resolution to cleaue vnto him . As wee apprehend Christ , so must wee likewise be apprehended of Christ : for Faith hath ( as it were ) two hands , one receiuing Christ from God , the other giuing the Beleeuer to God ; and both these hands ●…t vseth at one and the selfe same time . At the same time that the Beleeuer applies Christ to his owne heart , he applies his heart to Christ , and cleaues to him with full purpose of ●oule . This was notably shadowed out vnder the Ceremoniall Law , in the coniunction of the sin-offering which pointed out Christ , and the burnt-offering , which ( as Saint Paul hath interpreted it ) more especially signifieth the sacrificing of the flesh , the crucifying of the old Adam . I beseech you therefore brethren , by the mercies of God , that yee present your bodies a liuing Sacrifice , holy , acceptable vnto God , which is your reasonable seruice . True faith offers both these at once . But too many mens faith is lame on that hand which should offer the burnt Offering ; they onely take Christ , but they giue not themselues to Christ : they offer the Sinne-offering without the burnt Offering , and therefore applying Christ to themselues , and not themselues to Christ , they misapply . It is therefore , as St. Bernard calls it , Infidelis fiducia , a faithlesse confidence for any man to perswade himselfe , or presume that Christ Iesus is his Sauiour , or that he hath any part , either in the life or death of Christ , albeit hee continue vnder the power of sinne and Satan . Such a faith , to speake in the words of the Poet , is fallax fiducia , a confidence whereby men cousen and deceiue themselues , in hoping to attaine vnto Heauen , though they hold on in the high way that leadeth vnto Hell. Nay , it is indeed in effect , to blaspheme and dishonour Christ , by denying ( though not in word , yet indeed ) that there is any power in his death , any vertue in his resurrection , any renewing grace receiued from him , to sanctifie those who truly beleeue in him . Turkes and Pagans who plainely deny him , doe not derogate so much from the glory of Christ , as doe prophane professors of his name : tolerabilius enim lingua quam vita mentitur . The lye ( saith Saint Augustine ) which is made by the lippe , is more tolerable then that which is made by the life . Can Christ dwell in their hearts by faith ( as Saint Paul speaketh ) and not liue in them . In whose heart soeuer Christ is resident by faith , there hee reignes , and disposeth him as it seemeth best to his godly wisdome . By Baptisme we are buried with him into death , that like as Christ was raised vp from the dead , by the glory of the Father , euen so wee also should walke in newnesse of life . If we be risen through faith with Christ , we must seek those things which are aboue , where Christ sitteth at the right hand of God. Whosoeuer truly beleeueth in Christ conquereth this world . who is he ( saith Saint Iohn ) that ouercommeth the world , but hee that beleeueth that Iesus is the Sonne of God. They that by faith are Christs , haue crucified the flesh , with the affections and lusts . Wheresoeuer there is a Christian beliefe , there will also be a Christian life . Credere in Cristum ( saith Saint Augustine ) est credendo amare , &c. To belieue in Christ is through faith heartily to affect him , and to be really incorporated into him : so that beleeuing in Christ is more then to comprehend him in the vnderstanding ; it is also to imbrace him in our hearts and affections . As Christ naked without respect of his merits is not the obiect of our faith ; so our faith , naked without our affectionate desire to bee ioyned to him , is not the true meanes to apprehend Christ , and conueigh his merits vnto vs. This is that which is required on their parts , who partake of the priuiledge here promised . The taske is not hard : it is not to giue a great ransome for our soules ; so the poore could not enioy it : or to discourse accuratly , so the simple and vnlearned could not attaine vnto it ; or to goe a great iourney to finde Christ , so the lame and impotent might misse of it , but only to beleeue in him , which is a matter possible with euery man. whosoeuer beleeueth in him shall neuer dye , and so I come to the last part of my Text , the priuiledge here granted . Exemption from Death . Death hath a threefold : acception . It is either naturall , spirituall , or eternall . Whosoeuer beleeueth in Christ is exempted from all these . The two later onely haue properly the name of Death . For Death , to speake properly , is either a separation from God here in his Kingdome of grace , or a separation from him hereafter in his Kingdome of glory . Not to partake of his sauing grace here in this world , is to bee spiritually dead ; and not to be crowned with his glory in the world to come , is to be eternally dead . They who haue onely vitam naturae , the life of nature here in this world , and haue not vitam gratiae , the life of grace , are spiritually dead , according to that of the Apostle , She that liueth in pleasure is dead while she liueth , and according to that of our Sauiour , Let the dead bury the dead . It may bee said of such as it was of the Angell of the Church of Sardis , They haue a name that they liue , but are dead . So they who in the next world haue onely vitam naturae , the life of nature , and haue not vitam gloriae , the life of glory , are eternally dead . From both these deaths , all true Beleeuers in Christ Iesus are exempted , for they liue spiritually , and eternally . That the true beleeuers in Christ Iesus enioy a spirituall life is euident , according to that of S. Iohn 1.12 , 13. They that beleeue on his Name , are borne not of blood , nor of the will of the flesh , nor of the will of man , but of God. Besides their naturall birth they haue a spirituall . As many as by faith are in Christ Iesus , they are new creatures , they receiue a new life : so likewise doe they enioy eternall life , according to that of our Sauiour : This is life eternall , by faith , to know the Father to be the onely True God , and whom he hath sent Iesus Christ . All the question seemes to be concerning their exemption from the naturall death : but if we diligently obserue their condition , it will easily appeare that they are exempted frō that death also . For as they who enioy natural life are said to bee dead , because they are depriued of the spirituall life : so they who are naturally dead may be said to be aliue , because they enioy the life of glory . The naturall death to them especially is changed into a sleepe . Death to them is not exitus , but transitus : not obitus , but abitus : not a dying , but a departing . A transmigration and exodus out of our earthly pilgrimage , vnto our heauenly home . Fratres mortui ( saith Saint Augustine ) non sunt amissi , sed praemissi . Profectio est ( saith Tertullian ) quam putas mortem . A passage from the valley of death to the land of the liuing . That all true Beleeuers departing hence are still aliue , is euident by the words of our Sauiour , that God who is the God of Abraham , Isaac and Iacob , is not the God of the dead , but of the liuing . If the father of the faithfull be still aliue , no doubt but so are all his children , who departed hence , in the faith of their father . Death to them is but a sleepe . So is it said of Dauid , of Salomon , and of other Kings of Israel , and of Iuda , that they slept with their fathers . So in the New Testament , such as are dead in the Lord , are said to sleepe in Christ . So great a resemblance is there between sleepe and death , that sleepe is called by Ouid , mortis imago , by Virgil , consanguineus Lethi ▪ Seneca cals it the brother , & Hesiode , the Sister of death . Sleepe is a kinde of death , and death a kinde of sleepe . I would not haue you to bee ignorant ( saith the Apostle ) brethren , concerning them which are asleepe , that yee sorrow not , euen as others which haue no hope . For if wee beleeue that Iesus died , and rose againe , euen so them also which sleepe in Iesus will God bring with him . The Apostle saith that the Christ , the Lord ( who giues life to all things ) is dead : and mortall man ( saith he ) sleepeth ▪ which manner of speech at the first sight may seeme strange , but there is good reason for it . For wee therefore sleepe , because Christ died . His death made our death but a sleepe . Christ by his bitter death , made death sweet vnto vs , made it , I say , but the very shadow of death : so that death cannot hurt vs , because Christ hath taken away sinne the sting thereof . O death where is thy sting ? Lastly , though their bodies sleepe in the graue , yet their soules liue a glorified life in heauen . So that the Saints departed are dead in their worst part onely , but liuing in their best , euen in that wherein they desire to liue most , as Martial an Heathen Poet diuinely , Sed lugere nefas : nam quite ( Prisce ) reliquit Viuit qua voluit viuere parte magis . Sith death then to the true Beleeuers in Christ is but a sleepe , a passage from misery to eternall happinesse , Let vs sing with old Simeon a nunc Dimittis , and reioyce that our warfare , all our combates and conflicts with the world the flesh and the diuell are ended . So long as we are in this world , wee must continually fight against those lusts which fight against our soules . When we haue conquered couetousnesse , lust riseth vp against vs ; when carnall concupiscence is suppressed , ambition takes place ; when ambition and pride are foyled , drunkennesse endeuours to draw vs on to eternall destruction . I know that the men of this world count it their blisse , to be caried away by the world , the flesh and the Diuell , and to doe seruice vnto them . But the children of God account it their bane , to bee in any the least subiection vnto them , and therefore doe they continually band themselues against them . Blame them not therefore , though they reioyce when the combate is ended , and all their enemies conquered , and crowned . What Souldier is not glad when the combate is ended , and his enemie conquered ? who in a great tempest at Sea , would not gladly be in a quiet and calme harbour ? and who in the sea of this tempestuous world , would not giue this world to arriue at the hauen of eternall happinesse : here is nothing but wailing and weeping : Who would not bee there where all teares are wiped away ? Our Sauiour told his Apostles , being sorrowfull for his departure . If yee loued me , yee would reioyce , because I goe to my Father . To me ( saith S. Paul ) to liue is Christ , & to dye is gaine . Let him therefore dread death , who is not borne againe of water and of the Holy Ghost , but remaines enthralled to the flames of hell fire . Let him feare to die , who shall passe from the naturall death , to eternall . Let him I say , be daunted , when death drawes nigh , who , when hee shall passe out of this world , shall eternally be tormented in the flames of hell fire : but let all true Beleeuers in Christ Iesus ( whose home is heauen ) with the Traueller thinke the time long till they returne home to their owne countrey , where after the wearisome trauell of this life , they shall liue eternally in all rest and happinesse . Thus much of my Text. GIue mee leaue to adde a few words about the particular occasion of this our meeting , which is euident by the obiect here before our eyes , and maketh vnto vs a visible Sermon of our mortalitie . For it is a dead corps , which was within these few dayes the receptacle of the euer-liuing soule of Mistris Elizabeth Gouge . A soule which while it remained in that receptacle , enabled the same , thorow the good grace of God infused into it , to doe much honour to God , and good to man. Which that I may the better demonstrate vnto you , I will make bold to set before you a briefe , iust , and true view of the whole course of her life : that , though the substance of her soule bee now taken from among vs to be among those i●… spirits which are made perfect in heauen and her bodie to be couered from ou● sight in the earth , in assured hope o● the Resurrection thereof to eternal life yet her graces may remaine fresh among vs for the greater consolation of her friends , and imitation of vs all . Shee was the daughter of such Parents as while they liued were of very good note and name . Her father Mr Henry Calton , was a Mercer and Citizen in London of good worth . Her mother was of a good Gentlemans house , Mr Cois of Stubbers in Essex . Both her Parents died while she was yong , and had not her Mothers owne brother Master William Coys , taken vpon him the tuition of his Sisters children , they had beene made a prey . But he like a good Mordecai brought vp his said Sisters children , which were three in number , a sonne , who was drowned in swimming while he was a youth , and two daughters ; the eldest whereof was this Gentlewoman , whose Funerall wee now solemnize . The yonger still liueth being maried to the yonger brother of this Gentlewomans husband . Such was the said Guardians care ouer these Orphanes , as , after he had trained them vp some while in his owne house , for their better education , hee put them forth to board in a pious , painfull , faithfull Ministers house , Master Huckles by name , of Hatfield-Broad-oake in Essex , whose wife had a great name , and that not without iust desert , for skill , and faithfull care in training vp yong Gentlewomen . There were the two suruiuing foresaid Orphanes , Elizabeth and Mary Calton educated sixe yeares together , and there were they well instructed in pietie , in modestie , in good house-wifery , and much skill in all such workes , as appertained to such persons . From the said Ministers house the said two Orphanes were brought to Stratford Bow in Middlesex , the elder being about seuenteene yeere old , and the yonger scarce fifteene . In the said Stratford Bow there dwelt an ancient Gentleman Master Thomas Gouge by name , who well liking the person , grace , and cariage of the said elder Orphane , sent for his eldest sonne Master William Gouge , then fellow of Kings Colledge in Cambridge , now Minister and Preacher of Gods Word in Blacke-Friers London , who being brought to the said Gentlewoman , after some mutual conferences one with another , they tooke such liking one of another , as on the 11 of February in the first yeare of King Iames they were with full consent of all friends on both parts maried together , and continued like Isaak and Rebekah faithfull , and louing yoake-fellowes till the 26 of this present October , in the 1 yeare of our now Royall Soueraigne King Charles , on which dismall day irresistable death , made an irrecouerable diremption betwixt them . Such respect did this Gentlewoman beare to the Ministerie of Gods Word , that when it was told her that her suter had diuerted his studies to Diuinitie , and intended to bee a Preacher , shee answered , I am so farre from disliking a man of that profession , as of all other callings , I most desire an Husband , being otherwise well qualified , of that function . A pious minde in a maiden so yong , and in a Gentlewoman of so good meanes as shee was ! To her eternall comfort shee had her desire accomplished . And answerably did shee carie herselfe , A pious , prudent , prouident , painfull , carefull , faithfull , helpfull , graue , modest , sober , tender , louing Wife , Mother , Mistris , Neighbour . Many were the graces which made her acceptable in Gods sight , amiable in her Husbands eyes , & commendable among all that well knew her . But that I may keepe my selfe within some bounds , I will especially insist on foure , wherein shee made her selfe a patterne worthy of admiration and imitation ; These were Sobrietie , Sedulitie , Charitie , Piety . 1. Her countenance , her conference , her carriage , her apparell did all giue euidence of her Graue , Gracious , Sober , Matron-like minde , whereby she did much grace her Husbands Vocation . 2. Shee hath left behinde her many euidences of her indefatigable sedulity , euen such as the Wiseman commendeth in a vertuous Woman , Vallances , Cup bord-cloathes , Quissions , and many such like vsefull thing , artificially wrought with her owne fingers , besides all her owne , husbands , and childrens wearing linnen wrought by her selfe and maidens , whom by her owne example she made diligent . The shortnesse of day-light , she much helped by candle light . She carefully kept Saint Pauls precept to keepe at home . She was not like those whom he sharply reproueth for wandring about from house to house , and for being not only idle , but tatlers also and busie-bodies . Shee vtterly disliked such : she cared not for their company . These commendable vertues of keeping at home , & keeping silence ; retirednesse , & taciturnitie , made many mis-censure her of too much statelinesse . 3. Her charitie exercised it selfe at home and abroad . At home , towards the head and members of her Family . Abroad , towards her neighbours and strangers . Shee was truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an entire louer of her husband , and children . Her loue to her Husband made her to yeeld all dutifull respect to him , and to bee very carefull ouer him , and that both well to nourish and cherish him , and also to free him from the trouble of all those things which shee in her place could manage : For shee most prudently and prouidently ordered the affaires of her house , whereby hee had the more leasure to attend his publike function . Her loue to her Husband was further manifest by that delight shee tooke in his company : It was grieuous to her to be where he was not , except vrgent & necessary imployments required as much : neither did she care her selfe to goe abroad vnlesse her Husband went with her . And when they were absent one from another , they made a supply of that bodily absenee by continuall entercourse of Letters one to another , in which Letters shee testified much pietie , wisdome and loue . If at any time he had beene sicke , shee was very tender ouer him , and very carefull to prouide all things needfull for him in that case . Her entire loue to him was many wayes testified to the very last act of her life . The longer they liued together , the more did this loue shew it selfe . Her care ouer her children did also declare her true loue of them . She did not onely beare them , and bring them forth into the world , which necessitie forceth all mothers to doe , but with her owne milke she nursed seuen , as many as possibly shee could , which too many mothers doe too much neglect . It was not sore nipples or brests , nor an Infants wrangling , nor breaking her sleepe in the night , nor any other disturbance that could make her neglect this bounden dutie . Her tendernesse ouer her children was not diminished by their growth in yeares : yet as they encreased in vnderstanding , so wisely shee ordered her authoritie ouer them , as with a child-like feare they much reuerenced her . For well she knew how to keepe both children and seruants in dutifull awe . As shee was carefull well to nourish , so also well to nurture her children . In nurturing them , though she were not negligent of their ciuill behauiour , & good manners , yet her greatest care and paines was like Eunice , to bring them vp in the nurture and admonition of the Lord , teaching them , so soone as they were capable , the Principles of Religion , wherein some of them so profited , as before they were three yeares old , they were able distinctly to answer all the questions of a Catechisme which her Husband published . Many good instructiōs also from time to time they receiued from her after they were put forth , wherein shee shewed her selfe like the good mother of Lemuel . Her poore Neigbours also , as shee had notice of their need , tasted of her charity : for very ready shee was and forward to visite the sicke , and to send them succour . It was her vsuall practise , on the Lords dayes specially , to send some hot , wholsome refreshing to such as needed it . This her charity extended it selfe also to strangers . For where she had a quarterly allowance of her Husband for her owne proper vse , she set a part a good part therof for charitable vses , and so dedicated it to that purpose , as she accounted it sacriledge to imploy any part thereof to any other vse . Out of this sacred stocke she was ready to contribute to all charitable motions made in the Church : to all priuate Collections made knowne vnto her ; and to many , that time after time came to her Husband for reliefe , besides those , whom she her selfe , with her owne hands , of her owne motion relieued . So as herein also shee was like to that good woman whom the wiseman thus commendeth , She stretcheth out her hands to the poore . 4. Her Piety , as it was the best of her graces , whereby all the rest were seasoned , so was it not lesse eminent then the rest . For she was a conscionable obseruer of the Lords Day , and a constant frequenter of the weeke day Lectures where she inhabited . Shee did both her selfe diligently and reuerendly attend to the dayly exercises of piety in her house , and also caused her children and seruants to do the like . She had also her set houres euery day , which secretly betwixt God and her selfe shee spent in holy Deuotions . With her owne hand shee penned sundry deuout Prayers , whereof some being for helps to humble her soule the more before God , were very large . She hath also left written by her selfe many diuine directions for Deuotions . She further tyed her selfe by a set dayly taske to reade the holy Scriptures , whereby she was able readily to answer any question propounded about the History and Doctrin of the Scriptures . Shee did also spend much time in reading English books of diuinity , whereof shee had a pretty Library . She carefully put in practise this precept of the Apostle to wiues , Let them aske their Husbands at home . Her piety left her not till her breath left her . For ( to come to the time of her sicknesse and departure ) being long weake before her departure , and great with Childe , shee was disabled from doing so much worke as in her health she vsed to do , yet was shee not idle , but spent the more time in reading & conferring with her Husband , and that especially , about euidences of true grace , and assurances of saluation . It pleased the Diuine prouidence about a yeere and a quarter before , when shee was great with Childe , to visit her with a Dropsie , though shee was very temperate in her diet , no Wine bibber . Of her Liuer she complained from her youth , so as questionlesse her ill-disposed Liuer was the cause of her disease . After her deliuery of that Childe , thorow Gods blessing on the meanes , which her good Neighbour , Master Doctor Argent , an ancient , experienced , and skilfull Physician prescribed , she was recouered : and continued very well from September , 1624 till Febr following , when conceiuing againe with Child , the Dropsie returned againe . Notwithstanding the returne of that Disease , she was on the sixt of October 1625 deliuered of her thirteenth and last Childe , which was a sonne , and retained such strength as ordinarily shee was wont to doe in the time of her Childbed , so as on the baptizing day she sate vp , as women in that time vse to doe . But before shee gathered such strength as might enable her to take Physicke for her Disease , death began to seaze vpon her . For on the very day wherein the foresaid Doctor Argent had prescribed such Physicke as was fit for one in her case , which was the fourteenth day after her deliuery , the violence of her Disease was such , as accustomed rest , and vse of vnderstanding was taken from her . This made her talke much : but in all her talke not an impious word came from her . ( Her tongue was neuer accustomed thereto ) But that it might appeare how fast fixed , and deeply rooted piety was in her , in her greatest weaknesse and extremity , if any Broth , Drinke , or other sustenance were offered her , she would lift vp her eyes to Heauen , and craue a blessing of him whom she knew to be aboue . In that her restlesse time , she was much perswaded by her Husband to doe what he aduised . To short questions , especially about her Christian faith & hope , she would giue short , but very pithy and comfortable answers . After she had thus remained two whole dayes , it pleased the Lord to giue some rest , whereby for two dayes she recouered good vse of her vnderstanding , and made good vse thereof , by giuing many good euidences of her sted faith in Iesus Christ . Which after she had done , the former violence of her Disease returned vpon her , and soone depriued her of her sweet breath . Thus would God take her away euen in her calling , in the time of her Child-bed , wherein for a woman to dye , is as for a Souldier to dye in battell ; yea , as for a Preacher to dye in the Pulpet ▪ They that in Scripture are recorded to dye in that time , are recorded to dye as Saints , as the Wiues of Iaakob and Phinehas : and so vndoubtedly did this pious Matron ; whose soule , euer in that moment wherein by Prayer it was commended to God , ascended to God , with whom she now , as we haue great and iust cause to hope , raigneth in euerlasting glory : whether God bring vs also in our time , thorow Iesus Christ our Lord , to whom with the Father and the holy Ghost bee all honour and glory , now and for euer . Amen . The memory of the iust is blessed . FINIS . Notes, typically marginal, from the original text Notes for div A02414-e170 Luke 11. Psal 27.10 2 Cor. 8.12 . Notes for div A02414-e360 * Mistresse GOVGE brought forth her last Childe into this world , and went her selfe out of this world , in the Country house of Master Simon and Mistresse Anne Geering : who inhabiting the greatest part of the yeere in Black friers Londo , were desirous to shew to their Pastor there , such respect as the Sunemite and her husband did to Elisha , & Onesiphorus to Paul. Notes for div A02414-e650 Ioh 13.23 . Ioh. 3.16 . 〈◊〉 . 1 17. 2 Cor 8.12 . Mat. 4. 1 Tim. 2.4 . Ezek. 33.11 . Reu. 1.18 . Mat. 28.18 . 2 King. 5.7 . Joh. 1.1 , 4. Psal . 36.9 . Gen. 2.7 . Act. 17.28 . Gal. 2.20 . 1 Ioh. 5.12 . Iam. 1.17 . 1 Sam. 15 29 Prov. ●2 . ● . Acts 10.34 . Isa . 24.16 . Rom. 11.29 . Article 7. Hos . 13.9 . Mat. 28.19 . Mar. 16.15 . Rom. 1.16 . Rom. 10.11 , 12. Psal . 76.1 . Psal . 147.20 Psal . 119.105 . Heb. 11.6 . 〈◊〉 115. Phil. 3.12 . Rom. 12.1 . Eph 3 17. Gal. 2.20 . Rom , 6.4 . Col. 3.1 . 1 Joh. 5 5. Gal. 5.24 . 1 Tim. 5.6 . Mat. 8.22 . Reu. 3.1 . Iohn 17.3 . Math. 22 32. 1. Kin 2.10 . — 11.43 . 1. Cor. 11.30 — 15.18 . Iob. 11.11 . 1. Thes . 4.13 , 14. 1. Cor. 15.55 . Ioh. 16.20 . Ioh. 14.24 . Phil. 1.21 . Pro. 31. ●0 . ● Tit. 2.5 . 1. Tim. 5.13 . 2 Tim. 1.5 . & 3.15 . Eph. 6.4 . Prou 31.1 . Prou. 31. 20. 1 Cor. 14 35. 
A01528	----	Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the buriall of M. VVilliam Winter, citizen of London; together with the testimonie then giuen vnto him. By Thomas Gataker, B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1624 Approx. 93 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01528 STC 11653 ESTC S102884 99838646 99838646 3032 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01528) Transcribed from: (Early English Books Online ; image set 3032) Images scanned from microfilm: (Early English books, 1475-1640 ; 1099:07) Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the buriall of M. VVilliam Winter, citizen of London; together with the testimonie then giuen vnto him. By Thomas Gataker, B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. Sibbes, Richard, 1577-1635. [8], 31, [1] p. Printed by Iohn Hauiland for William Bladen, and are to be sold at the signe of the Bible, at the great north doore of Pauls, London : 1624. Editor's dedication signed: R. Sibbs. The first leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Winter, William, -- citizen of London. Sermons, English -- 17th century. Funeral sermons. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Olivia Bottum Sampled and proofread 2003-10 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion CHRISTIAN CONSTANCY CROWNED BY CHRIST . A Funerall Sermon on APOCALYPS 2.10 . Preached at the buriall of M. WILLIAM WINTER , Citizen of LONDON ; Together with the Testimonie then giuen vnto Him : By THOMAS GATAKER , B. of D. and Pastor of ROTHERHITH . LONDON , Printed by IOHN HAVILAND for WILLIAM BLADEN , and are to be sold at the signe of the Bible , at the great North doore of Pauls . 1624. TO THE RIGHT WORSHIPFVLL Mr. ROBERT OFFLY MASTER of the company of Habberdashers , and the right Worshipfull Sir IOHN GARRET Knight , Mr. Alderman HAMMERSLY , Mr. Alderman WHITMORE , Mr. Alderman RANTON , and other worthy fathers and brethren of the said Company , all prosperitie in this world , and happinesse in the world to come . Right Worshipfull , ALbeit the expressions of a gracious heart by liuely voice breed deeper impressions , ( God attending his own ordinance of preaching with a more speciall blessising ) yet writing hath in this respect a prerogatiue , that holy truths thus conueyed to the world spread further , and continue longer . Those therefore deserue well of the Church that this way impart those things to publike and future vse , by which God wrought on the hearts of the hearers for the present . In which respect this funerall Sermon preached out of loue and honour of the graces of God in a poore , yet well esteemed Christian ( Master WINTER ) may gaine acceptan●● , as being not onely for matter sound , for handling cleere , but for the times seasonable . For what more necessarie in these times , wherein many are ashamed of the downeright profession of that religion by which they hope to be saued , than to presse constant faithfulnesse in known truths , vnto which all promises are intailed ? Particular points haue beene much and long vrged amongst vs , it is very needfull that constant clea●ing to all those blessed truths likewise be inforced . And from what stronger incouragement can this be , than from a crown of life here promised to the crowne of all graces , Perseuerance ? Since the fall , one dangerous disease of the soule , is vnsetlednesse in good purposes , especially when either discouragements or alluremēts are offered . But what wil not a soule break thorow , that hath in the eie of it a crowne held out to all that hold out to the end ▪ by him who hath both obtained it for vs , and keepeth it for vs , and vs for it ? There is a mutuall passage of trust between God and vs ( for thus graciously he condescendeth to vs. ) We trust him with the saluation of our soules , he trusteth vs with his truth , which if by grace we be inabled to keepe , it will keepe vs ▪ and raise vp our hearts to an expectation of all good frō our faithfull and good God , euen at that time when our soules gaspe for comfort , at the houre of death . And at the day of iudgement the sentence will passe , not according to greatnesse of parts and place , but according to faithfulnesse , Well done , not learned , wise , rich , but faithfull seruant , &c. This Sermon intreating of things thus vsefull , is presented by me , as intreated by the widow of the late deceased ( Master WINTER ) and some others whom I respect , and to you as chiefe of that Company whereof he was a poore member : and this by willing consent of the author , my reuerend & ancient friend of whom I am not willing to take this occasion to speake : his long , faithfull , learned labours in the Church haue made him sufficiently knowne . He gaue her full power of the copy for her vse . Which in her behalfe , and at her desire , I offer vnto your worships as a testimony of her respect , as likewise if there be a blessing in your hands in the behalfe of the Orphans of such as haue beene of your Company , I was not vnwilling to take this aduantage of presenting her estate to your mercifull considerations , considering she traineth vp a sonne at the Vniuersitie for the future seruice of the Church . It is a speciall blessing of God where he hath giuen power and a willing mind to do good , to offer likewise the opportunity of fit obiects that bounty be not misplaced ; which here vndoubtedly you shall haue , and the blessing of the fatherlesse and widow shall come vpon you . The Lord leade you on in a course of faithfulnes to which we are here encouraged , that in the end you may receiue the crowne of life which is here promised . Graies Inne , Ian. 2. 1623. Yours in all Christian seruice , R. Sibbs . CHRISTIAN CONSTANCIE crowned by CHRIST . APOCALYPS 2.10 . Be thou faithfull vnto death , and I will giue thee a crowne of life . IT shall be needlesse to make stay vpon any curious Analysis , either of this whole Chapter in generall , or in particular of that Epistle , whereof my Text is a parcell . It containeth an entire Sentence of it selfe , and may well therefore be handled by it selfe . They are the words of our Sauiour to the Angell or a Pastor of the Church b of Smyrna : and they diuide themselues into two parts , a precept . a promise . The precept is in those words , Be thou faithfull vnto death : The promise in those , And I will giue thee a crowne of life . There is the worke in the one ; the reward or wages in the other . In the precept we may obserue , 1. The dutie required , fidelitie or faithfulnesse : Be thou faithfull : and 2. The stint , or extent of it ; Vnto death . In the promise likewise we may consider , 1. The giuer ; Christ : I will giue thee . 2. The gift ; a Crowne ; and that of life . For the first branch , the dutie required or enioyned ; Be faithfull . The word faithfull , is ambiguous , and may be taken two waies ; and in a twofold sense is it giuen to the godly . For as the word c Faith is taken sometime for credulitie , and sometime for fidelitie ; sometime for trust , and sometime for trustinesse ; sometime for confidence in another , and sometime for faithfulnesse to another : In the former sense it is taken in those phraeses so vsuall ; d Faith in Christ , and e Faith in his Name : In the latter sense it is taken in those words of our Sauiour , f You neglect iudgement , mercy , and faith , or fidelitie ; and in those of the Apostle , g Let seruants shew all faith ( that is , faithfulnesse ) to their Masters . So Gods Saints and seruants are termed h faithfull in a twofold respect : sometime in regard of their faith ; that is , their beliefe and confidence in Christ : i Be not faithlesse , but faithfull ; saith our Sauiour to Thomas : And , k What part hath the faithfull with the Infidell ? saith the Apostle ; that is , the beleeuer with the vnbeleeuing . Sometime in regard of their fidelitie and faithfulnesse vnto Christ : l Who is a wise and a faithfull seruant ? saith our Sauiour . And , m I haue receiued mercie of God , to be faithfull ; ●aith the Apostle : which of the former n some mis-expound . In this latter sense ( as I take it ) is the word here to be taken . For so is Antipas o a little after termed p Christs faithfull Martyr : and what is here said of being faithfull to death , is in the next Epistle called , q the keeping of his workes to the end . So that the Point then of Instruction that wee obserue hence , is this ; that Fidelitie or faithfulnesse is required of all Christians . Faith in Christ must be seconded with faithfulnesse vnto Christ. As we must haue Faith in him , so we must keepe Faith to him . For r those that are with him , are s elect , called , and faithfull . And as some in this Booke are commended in this kinde for their t patience and faith : so some are said elsewhere , to be condemned , for breaking their faith , to wit , formerly plighted vnto him . Now that we may the better conceiue , and see the necessitie hereof : 1. Consider we what tearmes of relation there are betweene Christ and vs. Fidelitie and loyaltie is in more speciall manner required u in the Wife toward the Husband ; and in x the Seruant and Subiect toward his Master , his leige Lord , and his Soueraigne . But y Christ is our Husband , our Head , and euery Christian soule is his Spouse : z I haue espoused thee vnto me , saith he , in mercie and in fidelitie . Hee is a our Lord and b Master : c You call me Lord and Master ; saith he , and you say well ; for so I am . We ought therefore to beare all loialtie ▪ to shew d all fidelitie and faithfulnesse vnto him . I might adde , that as Christ is Gods , so e wee are Christs . f You are Christs , saith the Apostle , and Christ is Gods. As Christ therefore is to God , so should we be to Christ. But * Christ was faithfull in all things to God his Father : and g faithfull therefore should we bee likewise in all things to him . Hee was faithfull to God for vs : and so should we also be for him . 2. The faith that must saue vs , must be h faith vnfained . But faith seuered from fidelity , is no faith , but a meere fancie . i Faith without faithfulnesse is a false , a counterfeit faith ; like k Copper coine that hath the lustre , but not the worth of good Gold. It is l a faithlesse faith , saith Bernard ; and a trust without truth , ( * You trust in a lie ; saith Ieremie ; ) whereby men expect that God should keepe couenants with them , when they haue no care to keepe the like with him . Rabsakehs Argument against Ezekiah had beene good , if his words of Ezekiah had beene true . Little cause could Ezekiah haue m to trust in God , had he taken downe his high places , and demolished his altars . 3. When we surcease to keepe faith with God , we free him from performance of his promises to vs. For howsoeuer it be true indeed that the Apostle saith , n Though we bee vnfaithfull , or , though o we distrust , rather ; yet doth God abide faithfull ; nor can he deny himselfe . p Mans distrust or incredulitie cannot annull his fidelitie . And it is a deuillish position that the Romanists hold , and such as cutteth asunder the very si●ewes of humane societie : that q Faith is not to bee held with Heretikes . For euen r with the vnfaithfull is faith to bee held . Howsoeuer , I say , we may not s play the Creetes with Cretians ; that is , lie and dissemble , because others so doe : nor in regard of any mans wickednesse or vngodlinesse otherwise , hold our selues discharged of such t bonds and couenants as we stand obliged in vnto him . Yet where agreements betweene parties are founded and grounded on conditions or couenants ( for I stand not now on the precise distinction of Law-tearmes ) to be mutually and enterchangeably performed on either side , u he that in such case breaketh first , doth thereby free the other partie . Nor is it any vnfaithfulnesse therefore in God , ( whose promises of life and saluation are so conditionall ) to denie to make his promises good vnto those , that haue no care to keepe touch with him . x They kept not couenant with mee , and I regarded not them : saith the Lord. 4. As there is nothing among men generally more odious , than falshood in friendship ; infidelitie in those that wee are in league and amitie withall : y Thy confederates , saith the Prophet , haue dealt treacherously with thee . And , x It was not a profest enemy , saith Dauid , that did me this wrong : for then could I well haue brooked it : but it was thou , my guide , my companion , my sworne brother ; as we say . So there is nothing that God taketh to heart more , or can worse endure , than y disloialtie and breach of couenants in those that bee in league with him . z Those , saith hee , that haue violated the couenant which they solemnly made with me , when they a cut the calfe in twaine , and passed betweene the two sides of it ; I proscribe them to the famine , the sword , and the plague ; and their carkases shall lie rotting aboue ground vnburied . b Better not to make couenant with God at all , than to make , and not keepe . From hence then may wee learne how to trie and examine the sinceritie , and the soundnesse of our Faith. c Trie your selues , saith the Apostle , whether you be in the Faith : whether you bee sound or d vnsound . ( The word would not be translated reprobates , as we commonly vse that tearme . ) Here is a Touchstone to trie it by . If our Faith and Confidence in Christ be accompanied with fidelitie and faithfulnesse vnto Christ : if we be carefull as well to obserue what hee requireth of vs , as to expect what he promiseth . It is e the Nature of Faith , saith Chrysostome , to single out God ; to make him as Thomas speaketh , f My Lord , and my God : and as to single out God himselfe , so to apply his promises in particular to the faithfull partie : g Who hath loued me , saith the Apostle , and giuen himselfe for me . But wee must know withall , that true Faith is carefull as well to apply Gods * precepts , as his “ promises . h When thou saist , Seeke my face ; my soule answereth thee againe , Thy Face , Lord , will I seeke . Yea , to that end saith Chrysostome , doth the Apostle make that particular application of Gods grace and goodnesse to himselfe , * to imply thereby his owne particular engagement to God for it . And it is no true Faith that regardeth not the one as well as the other . Hence it is , that it is said of some , that g they became obedient to the faith : and of the Romanes , that h they had from the very heart obeyed the forme of Doctrine deliuered vnto them : or ( if you will ) i that they were bound vnto . Who are cōmended also more than once for their k obedience of faith , or their faithfull obedience . Which faithfull obedience is a sure note of sound faith ; nor can it be true faith where such obedience is wanting . Then may wee know our Faith to be sound and sincere , when our faith in Christ breedeth and produceth in vs a faithfulnesse vnto Christ , a carefulnesse to please him , l a willingnesse to obey him , to be guided and ruled by him . But alas , how many will bee found , to haue no true faith , who yet make profession of Faith , if they be brought to this Touchstone , if they come to this triall . Euery one is ready to say with him in the Gospell , m I beleeue , Lord. But , n All men , saith the Apostle , haue not faith . No : all haue not Faith , that make profession of Faith. How appeareth that , may some say ? Surely , because as the same Apostle saith else-where , o All obey not the Gospell : p all obserue not the rules of it . For how many professe the faith of Christ , that yet are wholly q estranged from the life of Christ ? How many thousands ( millions , I might say ) bee there , that hauing giuen vp their names vnto Christ , and made solemne vowes and couenants in Baptisme with him , neuer so much as once thinke on ( much lesse haue any care of performing or making good ) those solemne vowes and promises that then they made , the bonds they entred into in their Baptisme ? And how are they Christians that keepe no faith with Christ ? And yet will such be counted Christians as well as the best : and are readie enough to vaunt of , and presume on their Christendome , as if r in regard thereof they were sure to doe well . But , to omit that this their confidence , is like that before touched vpon of the Iewes , which s the Prophet telleth them , should neuer stand them in stead : I would gladly know of some such , what it is that maketh him a Christian. My faith , peraduenture thou wilt say , in Christ. Yea , but that Faith , as hath beene shewed , that is not accompanied with faithfulnesse , is no true , it is but a false and a counterfeit faith : Nor can a false and a counterfeit faith make ( at the best , and the most ) but a counterfeit Christian ; t a Christian in Name , but not in deed . If therefore we desire u to be counted what we are called , let vs approue the sinceritie of our faith in Christ by our fidelitie and faithfulnesse vnto Christ. If we desire to haue benefit by our faith in him , let vs be carefull to keepe our faith with him . If we looke that he should keepe couenants with vs , let vs be sure that we keepe couenant with him . x All the waies of God are mercy and truth , saith the Psalmist , but to whom ? to those that keepe his Couenant and his Testimonies . And , y The mercy of God is for euer and euer , vpon those that keepe Couenants with him , and that thinke vpon his Commandements to doe them . But it is an vnequall thing for vs , to expect that he should keepe couenants with vs , when we haue no care to keepe the like with him . An vnreasonable thing were it for z a Wife to require meanes of maintenance from her Husband , when she liueth disloially , and keepeth with another man : or for a Seruant to expect the Wages couenanted from his Master , when he keepeth no couenants at all with his Master , when he refuseth to doe his worke . Nor haue they any reason to expect Life from Christ , when they die , that haue no care to keepe Faith with Christ , while they liue . But how long must this faithfulnesse of ours be continued ? * Not for a day or two ; as some formally would seeme to obserue it , when they repaire to Gods board once a yeere ; no , nor for a yeere or two onely ; but , as in the mutuall plighting of Faith in Wedlocke it is wont to be said , a till death vs doe part ; so long as life lasteth , vnto death , * to the last gaspe : as it is afterward expounded , b vntill I come ; c vnto the end . Christian fidelitie must continue to the last . So Dauid , d I haue applied mine heart to fulfill thy statutes alwaies , euen to the end . And , e His house we are , if we hold fast the confidence , and the reioycing of hope to the end : and , f we are partakers of him , ( or , g fellow-heires with him ) if we keepe firme h the confidence begun in vs to the end . And looke what is there said of our confidence in , the same is required in our faithfulnesse vnto Christ , in i the keeping of his workes ; that must also be to the end . For euen one branch it is also of * our Faith vnto Christ , to hold fast our faith in Christ , and the profession of it , against all oppositions , and all opposites whatsoeuer . Now as the necessitie before of this fidelitie , so the necessitie of such constancie and continuance may appeare ; if we shall consider , that 1. k Not to perseuere is a curtailed sacrifice ; a maimed seruice , and such as God therefore will not accept of . l No maimed beast might be presented for sacrifice . That that was offered to God must haue both m horne and hoofe : yet it must not want so much as the taile : for n the taile-peece by name is in the sacred Rituals disposed of . It being thereby intimated , say o some of the Ancients , that no holy course of life is accepted , if it be not concluded and closed vp with a good end . 2. p Inconstancie and instabilitie is an Argument of vnsoundnesse and insinceritie . q A friend , saith Salomon , loueth for euer . And , r Hee was neuer a true Friend , saith the Heathen man , that euer ceaseth to be a Friend . In like manner , those that be true-hearted to God , will keepe constantly with him . s Nor were they euer sincere and vpright with him , that euer leaue and giue ouer their loialtie vnto him . 3. * Christ perseuered for vs ▪ and therefore ought we to perseuere for him . Such a Friend was he to vs , as Salomon describeth . t Whom he once loued , saith the Euangelist , he loued them to the last . Hee was not u the Beginner onely , but the Finisher of our saluation . He held out to the last gaspe , till x all were consummated , till all were done that was to be done for the full effecting and the finishing of it . 4. It is a Rule in the Ciuill Law , that a it is as nothing that holdeth not . Yea that , b Nothing is held done , because all that is done is as good as nothing , as not done , as long as ought remaineth to bee done . * A will vnfinished is no will : a deed , vnlesse it bee signed , sealed , and deliuered , is no deed . In a Lease made vpon condition of diuers Acts , either successiuely to be done , or yeerely to be reiterated , if all but one be done , and that onely omitted , or all be obserued for many yeeres together , but default then be once made , c that one faile , or once failing , is enough to make all the rest of no effect , and to cause a forfeiture of the whole . 5. * The former part of our life yeeldeth vnto the latter : and d the latter part of our life carrieth it away from the former . e If the wicked man , saith God , returne from his wicked courses , all his former iniquities shall be forgotten , and shall be mentioned no more . And on the other side , f If the righteous man , saith hee , giue ouer his good courses ; all the righteous deeds that hee hath done shall doe him no good ; but for the euill that then hee doth , shall he die . 6 g The end of each thing is all in all . h Marke the end of the iust man. And , i I saw the end of these men . It is that that maketh or marreth all . * Euerie thing , we say , is well , that endeth well . And indeed , k the maine end and aime of our whole life , should be this , to make a good end of our life ; to put a good conclusion to it , l that we may be found then holy and vnblameable in peace . 7. m It is perseuerance alone that carrieth away the Crowne . Vnlesse we be faithfull to death , there is * no Crowne of life for vs. n Christianitie is compared to a race . o In a race , saith the Apostle , all that runne , win not . Those onely get the Garland that get first to the Goale . But in this spirituall Race , saith Chrysostome , p not he that commeth first , but each one that holdeth out to the last , is crowned . q He that perseuereth to the end , shall be saued . r He that doth not , loseth all that hee hath done . s Comming but a foot short , may make a man misse the prize , and lose the wager he ran for . As t in iournying also , a man doth but lose all his labour , if he get not to his iournies end . 8. * God himselfe is eternall , from whom wee expect our reward : and the reward that we looke for , is it selfe also euerlasting . But what hath leuitie and inconstancie , saith Augustine , to doe with eternitie ? u Our fidelitie must therefore hold out to the last , if we desire to haue an euerlasting reward . Yea most equall it is , that we continue to the end , if we looke to enioy that x ioy and blisse in the end , that shall be without end . And , is it so then , that without such perseuerance nothing in this kinde is auaileable ? How miserable then and deplorable is the stare of those that with Ephesus , a forsake their first loue ; that with the Galatians , b run well a while , but then c giue ouer ; that d begin in the spirit , and end in the flesh ; that e put their hand to Gods plough ▪ and then looke backe againe , as f Lots Wife did toward Sodome ; that with Demas , g follow Paul a while ; but then h leaue him againe to embrace the world ; that i hauing escaped the defilements of the flesh , and the world , by the acknowledgement of our Lord and Sauiour Iesus Christ , doe afterward turne away from the holy Commandement , and returne k like Dogges to their vomit , to their former filth , and l like swine after washing to the wallowing againe in the mire ? They are not onely in as bad ca●e as before , ( and yet were m that bad enough ) but in worse case now than euer . n Their latter estate , saith St Peter , is worse than their first was . And let it admonish vs therefore o to hold fast what we haue ; p to cleaue vnto God with full purpose of heart ; and q vse all diligence , to keepe firme our assurance of hope to the end . For as it were better for vs neuer to haue entred into Couenant with God , than to make Couenants with him , and not to keepe them : So * it had beene better for vs neuer to haue made shew of obseruing them , if at any time after we cease and giue ouer the obseruation of them againe . And therefore r seeing that wee know these things , saith S. Peter ; since that we see and haue heard what s the danger of it is , let vs take heed lest we be drawne away by the error of the wicked ; and so fall from our stedfastnesse and our faithfulnesse to our Lord Christ Iesus . And because , as Gregorie saith , t it is to little purpose for vs , to be informed how dangerous it is , if wee be not taught how to preuent the danger : It shall not be amisse to adde some few Rules for the furthering of vs vnto perseuerance in those religious courses that either we are to enter , or are in some measure entred into already . Wouldst thou therefore continue faithfull to Christ thy Master , and hold out in thy Christian course to the end ? 1. Enter with resolution . a Cast vp thine accounts before hand . b Fore-cast the worst , and prepare for it . c Vnlesse a man , saith our Sauiour , leaue ( d in resolution at least ) all that euer hee hath , e father and mother , and wife , and children , and land , and liuing , and his owne life too ; he can be none of my Disciple . The want of this is that , that maketh many a one turne head and set saile backe againe , so soone as they see stormes towards , and opposition begin to be made : they neuer were minded to goe further , than they found the way cleare before them . It fareth with them as with those that goe to sea vpon pleasure , “ who no sooner see a blacke cloud rise , or finde the sea begin to worke , especially * if they begin to grow Sea-sick with it , but they are crying by and by to make backe with all haste to the shoare ; whereas the Merchant or Sea-man † that is bound for his Port , will not be driuen backe with a storme or two , ( hee looked before for it ) with a little foule weather , or a little sea-sicknesse , but goeth on through faire and foule , till hee hath made his voiage , till he haue gotten to his Port. 2. Labour for sinceritie . Endeuour to bee that inwardly , that thou makest profession of outwardly . Else there is no hope of continuance . For f nothing that is counterfeit , will last long . Counterfeit pearles may make a faire shew for some time ; but their lustre will not last . And this is one maine cause of the Apostasie of many , they were neuer but g hollow-hearted ; they were neuer sound at the heart . h The seed on the stonie ground , therefore withereth away when the heat of the yeere commeth , because it had no root . And therefore i many shall fall away , when k the dangerous daies come , that had made a goodly shew of profession before ; because they had ( when they were at the very best ) l an outward shew and semblance of godlinesse onely , but inward power of it . Yea , that is one cause why many that haue seemed very forward men in times of peace , haue in times of persecution fallen cleane away , when some others that made no such great shew before , haue stucke close to it . There was an outward blase onely in the one , that was therefore by and by blowen out : there was an inward sparke in the other , that being blowne vp by the bellowes and blast of opposition , hath broken forth , and blased out to the wonderment of those , that little looked for such things from such , as had made no greater flourish before . 3. Be carefull to keepe a good Conscience . Holding the mysterie of faith in a good conscience ; saith the Apostle ; which some casting away , haue made shipwracke of Faith. Hee compareth Conscience to a Ship or a Barke ; and Faith to Treasure therein imbarqued ; which must needs therefore miscarrie , if the Ship or Barke be castaway . And in this Barke , Sinnes against Conscience make foule breaches , which if they be not speedily repaired , ( and that is not easily done neither ) may soone vndoe all . Better it is to preuent them , than to hazzard the making of them good againe . The rather , because when they are growne frequent once , they bring a kinde of retchlesnesse with them . It is with our Conscience , as it is with our apparell . While it is fresh and faire , new , or new washt , we are very charie what wee leane against , where we sit , or what we touch with it ; but when it is once soiled or sullied , we haue no such regard of it , we little passe what we doe with it , wee care not now where we cast it . 4. Slight no sinne ; make light of no euill course . For to omit that t no sinne is light or little in it selfe . Some may seeme u motes , and bee so tearmed in comparison of some other . But there is none but may well be deemed a beame , being considered in it selfe . As the earth , though but x a center or a point to the heauens , yet is an huge bodie of it selfe , y by no art or skill of man exactly measurable . And againe , that in euery sinne , great or lesse , there is ranke poison ; there are a no sinnes that are in themselues not mortall , as the Popish sort imagine : b a deadly sting there is in euery sinne ; which c may not therefore be dallied with . Not to stand , I say , vpon these things ; euen those little sinnes , as wee reckon them , if wee giue way to them , will make way soone for greater . The Deuill vseth them ( it is the comparison of d an ancient Writer ) as Theeues , some little Boy that they put in at a window ; who though hee can doe no great matter of hurt himselfe , yet when he is once in , can open , the doores and let them in , that may both rob the house and kill all that are in it . Or e as Hunt 〈◊〉 doe their little Beagles , which they ply the D●ere withall till he be heated and blowen , and then clap they on their great Buck-hounds that may pull him downe and plucke out his throat . And indeed , in these smaller matters decay of grace first discouereth it selfe , as f the decay of a tree , appeareth first in the washie boughes or the twigs , and so by little and little goeth on further into the bigger armes , and at length pierceth into the maine bodie . And as we say , that a mans truth and honestie may be seene as well in a small matter , as in a greater : So g euen in these trifling things also , as they are commonly esteemed , as well as in weightier , may a mans vnfaithfulnesse be discouered . He hath hardly a faithfull heart vnto Christ , that counteth any thing a trifle that may tend to his dishonour ; as h all sinne , in a Christian man especially , more or lesse doth . 5. Be iealous of thine owne weaknesse ▪ trust not too much to thine owne strength . i It was Peters ouer-sight , and we know how k fouly he fell . And his example is left vpon record l to make vs the more warie . For this is the ruine of not a few ; * that they presume too much of their owne might , and so are bold to offer themselues vnto those prouocations and temptations , that proue many times their vtter ruine . They are m like sicke folkes , who when they haue had a good day or two , think that they are perfectly well againe , and make bold to cast off their sicke kerchiefe , or put on thinner apparell , or venture out into the fresh aire , and by such meanes fall into relapses , which they hardly , or neuer ( it may be ) recouer againe . 6. Shun euill occasions . n He shunneth not sinne as he should , who is not carefull to eschew the occasions of sinne , as well as the sinne it selfe . By carelesnesse in this kinde many fall into relapses . Which St Peter also intimateth , when he saith of some that o hauing escaped the defilements of the world , by the acknowledgement of Christ , that is , by the profession of Christianitie ; by being p entangled , they come to be the second time ouercome . As Dauid saith of himselfe , q In the way that I walke , haue they hid their snare for me . Satan hath his r snares and his ginnes set in all our waies for vs , in our meat , our drinke , our apparell , our recreation , our lawfull delights , our trading , our trafficke , our buying and selling , &c. In regard whereof , as those that s walke among snares , we had need t tread warily , and u walke wisely , and circumspectly , and x make straight steps to our feet . Remembring that Satan preuaileth more against those that make any conscience of their courses , by the vnlawfull , immoderate , or inordinate vsage of things in themselues lawfull , than by the practise of things meerely euill and vnlawfull in themselues . And that it is safer , and easier by much ordinarily , y to passe by the snare , than z to winde out when we are once wrought in . You know what was Eues ouerthrow . Satan suggested vnto her , that though shee were forbidden to eat of it , yet it was not vnlawfull to looke on it . And so by a gazing on it , she came to haue a liking to it , and from taking liking to it , fell to a longing after it , she had b tasted it in her heart , ere it came into her hand , and so at length by eating of it , c she tooke in that that proued the bane both of her and hers . In regard whereof , the Prophet promiseth eternall happinesse with God to that man alone , d who not onely e speaketh truly and walketh vprightly , but f shaketh his hands also from taking of gifts , and g stoppeth his eare from hearing of bloud , and h shutteth his eies from seeing of euill : shunneth those things as well that may bee occasions of euill , as the euill , whereof they may be occasions , it selfe . 7. i Bee frequent in praier vnto God for support . k Watch and pray , saith our Sauiour , that you may not enter into temptation . Watch & pray ; because l all our watching will be of no force or efficacie at all without praier . For m from God it is , that strength must bee had to stand stedfast and firme : n it is his power that must support vs. o We are vpheld by the power of God through Faith , saith the Apostle . It is the p power of God then that must enable vs to perseuer : and it is q praier that must procure this power . This holy exercise therefore we must be diligent in , if we desire thus to hold out ; praying , as Dauid doth in the Psalme ; r Lord , teach mee thy waies , that I may walke in thy pathes : O knit mine heart vnto thee , that I may feare thy Name . As on the other side wee may obserue , that when men grow negligent herein , a generall decay of grace vsually ensueth . s They are all gone aside , &c. saith the Psalmist : While they call not vpon God. And how can we hope to haue strength thus to stand , if we be not carefull to seeke it , where it is only to be had ? 8. Keepe the feare of God fresh in thy soule . t Knit mine heart vnto thee , that I may feare thee , saith the Psalmist . The feare of God , if it be fresh in vs , will make vs keepe home with him , u cleaue and cling close to him , bee afraid to stirre but an inch ( as we say ) from him , x be carefull to vse all meanes of retaining his fauour , of approuing our selues and all our courses vnto him , and y of eschewing whatsoeuer may either offend him , or sauour of any disloialtie and vnfaithfulnesse in vs towards him . z God , saith Augustine , that hath wrought on vs to bring vs home to him , must also worke in vs , that we depart not againe from him . But this he doth by meanes ; which hee pointeth at , when he saith by the Prophet , a I will put into their hearts such feare of me , that they shall neuer depart againe away from me . b Faith breedeth feare , and feare breedeth care ; and carefulnesse causeth perseuerance . The Deuill could neuer preuaile with our first Parent to withdraw her from God , till he had c wrought this Feare out of her . Nor had he euer beene able so to preuaile with her , had she beene carefull to keepe this Feare fresh in her soule . 9. Take heed of standing still . Thinke not with thy selfe , that hauing runne thus long , thou maist now stand still a while ; or hauing gotten thus far , thou maist now sit downe and breathe thee . d Take heed , saith St Peter , l●st you bee drawne aside , and fall from your stedfastnesse . And if you aske him , what you must doe to preuent it : e But grow , saith he , in grace . f If we be not growing , we are decaying : if we be not making on , wee are going amaine back . As g in rowing vp a Riuer , that runneth with a strong current , if the Oares doe but stay , the Boat falleth backward . There is no staying of our hands : h There is no standing at a stay . i Betweene mending and pairing there is no medium , saith Bernard . * That we haue will be gone , vnlesse we striue to get more . 10. k Walke in humilitie . When we haue done all this , take heed of pride : ( Remember l Vzziah ; remēber m Ezekiah : ) It is a deadly poison that spoileth and killeth all where it commeth ; so dangerous , that n of another poison is a counter-poison confected , to preserue St Paul from it . And o we are neuer more in danger of it than when we haue done most , and made greatest progresse in the profession and practise of pietie . For it is as p the spleene in the bodie , that groweth most when the other parts waste ; q it groweth fastest oft , when other euils decay , and out of the decay of them , sucketh matter to feed & foster it selfe with . This therefore must be carefully eschewed and auoided . When wee haue done well , wee must take heed , how in that regard we begin to think highly of our selues . r If we doe so , all is gone , s we are vndone . Be affected rather as Paul was . After hee had gone so farre , done so much : t I make account , that I come not short , saith he , of the very chiefe Apostles . Yea , u I haue laboured more than them all . For , x from Ierusalem round about , euen vnto Illyricum , ( that is , from Syria to Sclauonie ) haue I plentifully preached the Gospell : Yet , a I forget , saith he , what is past . I regard no more what I haue done , than as if yet I had done nothing , or had cleane forgotten what I did . And b I put on forward to what is before ; pressing on toward the high calling of God in Christ Iesus . He did as men in a race that c looke not backe to see how many they haue out-stript , or how farre they haue gotten , but haue their eies fixed on those that haue got ground of them , and on the ground before them , that they are to measure , ere they can come to the marke . Let vs d not consider so much how far we haue gone , and how many others come short of vs , but e how farre we are to goe , and how farre wee come farre short of that Christian perfection , that we should all striue and contend to attaine vnto . And as our Sauiour aduiseth vs , f When we haue done all that we can , let vs say , that we are but vnprofitable seruants ; we haue done no more , nay g farre lesse , than we ought to doe , than was our dutie to haue done . 11. Consider we the short stint of time , that this laborious course is required of vs ; it is but till death . And since that our h life here is not long ; ( it is but a point , saith the Heathen man , or lesse than so , that we liue here ) that emploiment cannot be long that must end with it . For what can be long in that , that is not long it selfe ? It is but till death onely that our Sauiour Christ requireth this of vs. It is a note of stint , as well as of extent , here . Not that our fidelitie & loialtie vnto Christ shall not last longer ; but * because after that there will be no difficultie in our loialtie , no danger of disloialtie , if till then we hold out . k All scandals , stumbling blocks and impediments being then remoued ; and all occasions of prouocation and temptation to the contrary being thē vtterly abolished . It is but for a spurt therefore , to speak of , that this is required of vs , it is but l a spurt , in comparison of that that after ensueth . And who would not for a spurt , for a short brunt endure any difficultie , any hardnesse , to liue at hearts ease for euer after ? Who would not serue , euen an hard and an vnkinde Master , and much more then so kinde and liberall a one as our Lord and Master Christ is , ( that m came to serue vs and for vs , ere he required this seruice of vs ) with all fidelitie and diligence for a day or two , that hee might after be a free man , yea an happy man for euer ? n It is not long , and it is but light , that is required of vs , in respect of that that is expected for it , and is promised thereunto . For o this light hardship that is but for an instant , saith the Apostle , procureth vnto vs an exceeding excessiue euerlasting weight of glorie . 12. Be oft * eying , and meditating on the roiall reward , that is both here and else-where propounded and promised to all those that thus perseuer . This made Moses hold out the rather , and p endure not constantly onely , but cheerefully , chusing rather to suffer hardship with the people of God , than to enioy some sinfull delights for a season ; and esteeming the reproach , that for Christs sake hee suffered , greater riches than all the Aegyptian treasures ; because he had an eie to the recompence of reward . And q therefore we faint not , saith the Apostle , though we bee straitned on euery side ; and beare about with vs in our bodie the dying of the Lord Iesus , being deliuered vp daily for him to death ; because wee looke not on the things that are seene , but on the things that are not seene : for the things that are seene , are temporall ; but the things that are not seene , are eternall . For though Gods children be r no hirelings , to serue him onely for hire sake , but out of loue , s dutie , and good-will ; yet are they animated and encouraged , the rather to doe that they doe the more cheerefully , comfortably , and constantly , when they consider what a blessed issue their l●bours , endeuours and sufferings are like , nay , are sure to haue , if they hold out in them . For , t we shall reape in due time , saith the Apostle , if we faint not : Yea , of our Sauiour himselfe it is said , whom we are will●d therein also to imitate , that u For the glorie set before him , he endured the Crosse , and set light by the shame of it , and is now seated at the right hand of God. And x cast not therefore away your confidence , saith the Apostle , nor giue ouer , say I , your fidelitie , that you owe vnto Christ ; since that it hath so great recompence of reward . Yea , consider we as well what we lose , if wee giue ouer , as what we win and gaine , if we perseuer . For the former ; a Hold fast what thou hast , saith our Sauiour , lest the Crowne be taken from thee . And it is a Question canuased to and fro among the Schoolemen , b whether is the greater euill to forgoe the ioyes of heauen , or to vndergoe the paines of Hell. But how soeuer it be , an heauy thing it will be , if we faint and faile now , hereafter to thinke , as he sometime said , who for a draught of drinke in distresse gaue vp his command ; For what a trifling matter haue wee bereft our selues of a great command , of a Crowne , of a Kingdome ? For what a toy ( to speake of ) haue we depriued our selues of eternall felicitie ? For the latter ; Bee faithfull , saith our Sauiour here , vnto death , and I will giue thee a Crowne of life . The latter clause whereof , containing a free and a large promise , annexed to the precept , which hitherto we haue handled , albeit it might well minister much matter of further Consideration , yet for the present we will consider it onely , as a Motiue , in its seuerall branches , to induce to , and enforce on vs , such constant fidelitie , and faithfull perseuerance , as we haue shewed to be here required . 1. He that promiseth , it is d Christ. I will giue . I will giue that haue power to giue ; that haue abilitie and authoritie so to doe . e I will giue thee all these , said he sometime to our Sauiour , who had no power to make good what he said : But he that speaketh it here , is able to performe what he here promiseth . f As I haue receiued power , so I will , saith he , giue them power . For g all power is giuen mee in heauen and earth . And , h To him therefore that ouercommeth , will I giue to sit with me in my Throne ; as I haue ouercome , and sit now with my Father on his Throne . Againe , I will giue , who am i Amen , True and Faithfull . He that is faithfull to me , shall finde me faithfull to him . k Let vs keepe the profession of our hope without flitting and wauering , saith the Apostle , for he that hath promised is faithfull . What he saith , he will make good : he will performe what he hath promised . He will doe it ? Yea , hee hath done it . He is not like that Antigonus , whom they vsed to call l Antigonus that would giue . He will giue ; and he hath giuen . We tread but in the steps of those that alreadie m haue inherited these promises . 3. He will giue . What hee doth , is of free gift , not of due debt . Such is his goodnesse , that though * we owe vnto him whatsoeuer we doe or can doe , n nor can wee claime ought as of right from him for all that we doe for him ; he oweth vs not so much as thankes , as o himselfe else-where sheweth , for it : yet p of his meere bountie he will not suffer vs to goe vnrewarded ; but of his free goodnesse will giue vs , what we could not otherwise require . 2. The Gift , or the thing promised , it is q a Crowne ; it is r a Kingdome . * Who would not straine hard for a Crowne ? “ Who would not endure much for a Kingdome ? Who would stay by the way , or giue ouer ere he came at it , if hee saw a Crowne at the goale , and were sure to haue it , if hee held but out , till he came there ? 3. This Crowne , it is s a Crowne of Life . It is not like the Crownes that worldly Kings weare , that cannot t free them from diseases , much lesse saue them from Death . They may die , and u doe die , for all their Crownes , and returne to their dust . But this is a Crowne that giueth life to him that hath it . It is a Crowne that keepeth him in life that weareth it . 4. The Life that this Crowne giueth ( though it be not expressed here ) is x an eternall , an euerlasting life . y They striue for a corruptible , wee for z an incorruptible Crowne , saith St Paul. It is a Crowne or a a garland of b Amarantum , or of Euerlasting , saith St Peter , alluding to a Flower , or a Tuft ra●ther , commonly so tearmed . Therefore so tearmed , because by it , as wee are now c kept vnto , so we shall hereafter be kept , and preserued in , a Kingdome d incorruptible , vntainted , that neuer withereth away , reserued for vs in the Heauens . All which laid together ; the giuer so able , so free , so faithfull ; and the gift it selfe so great ; a Crowne , of life , and euerlasting life : so glorious and excellent an estate , e that all that euer wee doe , or can endure here , is not worthy once to bee named with it ; should perswade and encourage vs with all constancie and cheerefulnesse to goe on and hold out in the faithfull seruice of our Sauiour , f whatsoeuer it should cost vs , though we should lose libertie , liuing , life by it , and all that euer wee were worth ; that so continuing faithfull vnto death , he may bestow vpon vs a Crowne of Life . Now it is , I know , expected that I should , as the manner is , say , somewhat concerning our Christian brother deceased , to whose corps we performe now g the last Christian office . It shall not be needfull to say much of him to those that knew him , as I suppose the most here did . As Bernard saith of one Humbert ; his whole life was h a reall and vitall Sermon of that , whereof you haue had a verbal and vocall one now ; to wit , of pietie and godlinesse , of fidelitie and faithfulnesse to his Lord and Master Christ Iesus . Hee had beene an ancient Professor : nor was he one ( as i too many there are ) that did staine and blemish his Christian profession , either by Vnchristian courses , or vndiscreet carriages ; but by his pious and prudent behauiour rather k graced and adorned it . It had pleased God to endow him with singular gifts and parts ( for a priuate man especially ) of vnderstanding , memorie , and speech ; which hee was not slothfull or negligent to improue and employ , to the glorie of Gods name , and l the edification of others : As the maine course of his life and conuersation , so his ordinarie speech , conference , and communication being m seasoned with salt , sauouring of sound sanctification , and such as might n minister much grace to the hearers . And albeit , God saw it good to affoord him but a meane estate for o the things of this life , ( hee will stirre vp those , I doubt not , that p out of their religious disposition and affection to him , will doe for those that hee hath left behinde him ) yet he had made him q rich in grace ; and by helpe of that grace he liued with that small pittance r more cheerefully and comfortably , than many doe with large and ample estates . Nor saw I him euer more cheerefull , than in this his last sicknesse . As Ambrose said sometime when he lay a dying to his Millainers ; s I haue not so liued among you , that I am ashamed to liue longer with you ; nor yet am I afraid to die , because we haue a good Master : And Martine of Tours being now neere his end , when his friends stood abou● him , lamenting their losse of him , t Lord , if I may doe thy people yet any seruice , I thinke not much of my paines , thy will be done : So was it one of this blessed Seruant of God his last speeches vnto me , willing to be disposed of by God , though u desirous of departure in regard of his owne good ; If God haue any more worke for me , I am well content to liue longer , though my life should be neuer so tedious vnto me : But if my worke bee at an end , I am most willing to bee gone , well knowing , though I be altogether vnworthy of ought , what hee hath in store for me . What should I say more of him , but as it is in my Text ? Hee was faithfull to Christ his Master vnto Death ; and hee hath now receiued from him a Crowne of Life . Which that we may also , in Gods due time attaine , he vouchsafe vnto vs , x who hath purchased and procured it for vs , IESVS CHRIST , y to be blessed for euer . AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A01528-e190 a Frustra est 〈◊〉 Origenes , qui de Spiritibus coelestibus interpretatur 〈◊〉 Luc. h●m . 13. & 3● b Vers. 8. Parts 2. Precept . Promise . Part 1. Branches 2. 1. Dutie . 2. Stint , Extent . Part 2. Branches 2. 1. Giuer . 2. Gift . Part 1. Branch 1. Dutie . Fidelitie . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Faith twofold . Creduli●ie , Confidence . d Act. 24.25 . e Act. 3.16 . Fidelitie . Faithfulnesse . f Matth. 23.23 . g Tit. 2.10 . Faithfull two waies . In regard of Beliefe and Confidence . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Iohn 20.27 . k 2 Cor. 6.15 . In regard of Fidelitie and Faithfulnesse . l Matth. 24.45 . m 1 Cor. 7.27 . n Non quia ●ram , sed ut essem , ne meritum fidei Dei misericordiam praeveniat . Aug. de grat . & lib. arb . c. 6. & 14. & de praedest . sanct . c. 2. & 3. De fide iustificante intelligens . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contractum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucius , Lucas . Ar●emidorus , Artemas . Numerius , Numas , &c. vise Var. de ●ing . Lat. l. 7. & Scalig. ad Catul. p Vers. 13. q Vers. 26. Mea●ing . Point I. r Apoc. 14.17 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Ver. 19. C. 14.12 Necessitie of Fidelitie . Reason 1. u Prou● . 17 Ho●● . 3.3 . Ier. 3.20 . x Tit. 2.10 . y Ephes. 5.23 . z Hosh. 2.19 , 20. a 1 Cor. 8.6 . b Matth. 23.8 . c Iohn 13.13 . d 1 Cor. 4.1 , 2. 1 Pet. 4.10 . e 1 Cor. 6.19 , 20. f 1 Cor. 3.23 . * Heb. 4.2 . g Vt enim i●se fidelis est in reddendo , ita fidelem exigi● de promisso , Chrysost. nom . de fide , spe , char . Reason 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 1.5 . 2. Tim. 1.5 . i Fides enim ab eo dicitur , quia id fit quod dicitur . Ex Cicer. de repub . l. 4. offic . l. 1. & ad Tir●n . ep . 10. Nonius de propr . serm . Aug. de mend . c. 20. & ad Hieron . ep . 6. Herv . in Rom. 7. Haimo ibid. 1. & 5. Ergo ubi non fit quod dicitur , non est fides . Petr. Cāt. de ver . abbrev . c. 7. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de ●●ulat . l Infidelis quaedā fiducia . Bern. de temp . 50. * Ierem. 7.8 . m Esai 36.7 . Reason 3. n 2 Tim. 2.13 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide notas Piscat . p Rom. 3.3 . q Fidem cum haereticis non esse servandam . Videantur quae ex Simanch . institu● . catholic . habentur in . Thesib . Romano-Cathol . à D. Thom ▪ Mort●no editis . & in Alex . Cookes More worke for a Masse-Priest , num . 7. r Etiam infideli rectè servatur fides . Taxatq●e Cic. offi● . l. 3. Atrei illud apud Accium . Neque do infideli , neque dedi , cuiquam fidem . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Lysand. & Aemyl . t Gen. 21.32 . & 26.28 , 29. & 31.44 , 53. u Frustra sibi fidem quis postulat ab eo seruari , cui fidem à se praestitam servare recusat . Bonifac . PP . in 6. reglur . 75. Frangenti fidem fides frangatur eidem . Fidem frangenti l●citum est fidem frangere . Petr. Fous reg . Iur. ff . de inoffic . testam . Quanquam hoc revera non est fidem fallere . Reason 4. x Heb. 8.9 . y Viri f●●deris tui praevaricati sunt . Obad. 7. x Ps. 55.12 , 13 , 14. y Esay 24.5 . Ier. 3.20 . & 5.23 . & 11.10 , 11. z Ierem. 34.17 , 18. a Ritus , qualis ille Genes . 15.9 , 10 , 17. b Eccles. 5.5 . Vse 1. Examination . c 2 Cor. 13.5 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostom . in 1. Cor. hom . 2. Fides Deum indiuiduat . f Iohn 20.28 . g Galat. 2.20 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Psal. 27.8 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad Stelech . & in Gen. hom . 34. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 6.7 . h Rom. 6.17 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1.5 . & 16.26 . l Rom. 8.9 , 14. Galat. 2.20 . & 5.25 . Vse 2. Conuiction . m Mark. 6.24 . n 2 Thess. 3.2 . o Rom. 10.17 . p 2 Thess. 1.8 . q Ephes. 4.18 . Philip. 3.18 , 19. Rom. 16.18 . Christum l●ngua si crepat , cum vita neget , non est fides , sed hypocrisis . Cypriani nomine de dupl . martyr . r Ita quidam omnibus fidem Christianam etiam cum mala vita tenentibus salutem promittebāt : teste Aug. de Ciuit. l. 21. c. 21. s Ierem. 7.8 . Vse 3. Admonition . t Christiani nomine , non vita , non moribus . Aug. in Psal. 30. u Aliud est enim esse quod diceris , aliud dici quod non ●s . Chrysost. n●m . de sp● , fid . char . Quid autem proderit appellari quod non es ? quid nomen prodest , ubi res non est ? Aug. in 1. Ioan. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Di●n . Chrys●st . orat . 38. x Psal. 25.10 . y Psal. 103.18 . z Hosh. 2.5 , 8 , 9. Branch 2. Extent . * Non ad annum , vel ad tempus , sed in aeternum divino te mancipasti famulatui . Bern. epist . 254. a Rom. 7.2 . 1 Cor. 7.39 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. in protraept . b Vers. 25. c Vers 26. Point 2. d Psal. 119.112 . e Hebr. 3.6 . f Heb. 3.14 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut Cap. 1.9 . h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8.17 . socij . consortes . Piscat . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse dicitur , cap. 11.1 . Idem . principium autem sive initium fidei , i. quam profiteri c●pimus , & qua initiati sumus fide . i Vers. 26. * Psal. 44.17 , 18. Necessitie of Perseuerance Reason 1. k Non perseuerare cultus est mutilus . Bern. epist. 24 & 165. & de temp . 56. l Leuit. 22.21 , 22. m Psal. 69.31 . n Leuit. 3.9 . o Caudam hostiae offerre praecipimur , ut omne bonum quod incepimus , etiam perse●eranti sine compleamus . Greg. mor. l. 1. c. 40. Bene immolat , qui sacrificium boni operis ad finem perducit . Idem in Euang. 25. Caput cum cauda offerri jubetur , quia sine perseuerantia nihil placet . Rad. Ardens . in 1.40 ● . p Indicium maximum est malae mentis st●ctuatio . Sen. epist. 120. q Prou. 17.17 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. rhet . l. 2. c. 21. & Eudem . l. 7. c. 2. Non est amicus jugiter qui non amat . Amicitia quae aliquando desmere potuit , nunquam vera fuit . Martin . Dum. de morib . ex Aug. ad Iulian. Com. de poen . d. 2. Reason 2. s Psal. 78.8 , 10 , 37 , 57. Reason 3. * Christus perseveravit pro te . Tu ergò pro illo perseveres . Bern. de temp . 56. & de ●on . deser . Ibi tu figas cursus tui metam , ubi Christus posuit suam . Idem . ep . 254. t Iohn 13.1 . u Heb. 12.2 . x Consummatū est . Iohn 19.30 . Reason 4. a Factum no● dicitur , quod non perseverat . Pet. Fon● Reg. Iur. b Nihil dicitur fuisse factum , quamdiu aliquid agendum superest . Ibid. ex Cod. Iustin. Incassum bonum agitur , si ante terminum vitae deseratur . Greg. m●r . l. 2. c. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Cas. hom . 5. * Testamentum 〈◊〉 perfectum fuerit , nullum est . Gloss. ad Grat. de poen . d. 3. ex Cod. Iustin. c Nisi totum soluatur , nihil soluitur . Neque enim absolutus est debitor , qui multa reddit , sed qui omnia Greg. Mor. l. 22. c. 6. * Cedunt prima postremis . Tacit. Annal . l. 13. Vltima primis cedunt . Bern. de pass . Dom. c. 14. Reason 5. d Vita posterior priori praeiudicat . Hieron . ad Furiam . e Ezech. 18.21 , 22. f Ibid. 24. Neque enim ex praeteritis , sed ex praesentibus judicantur . Hieron . in Ezech. c. 26. vides profunda oblivione sepeliri , quae perseuerantia non insignivit . Bern. de grad . obed . Reason 6. g Terminus ad quē dat appellationem . Non quaeruntur in Christianis initia vel exord●a , sed finis & perseverantia . Paulus male co●pit , sed benè finivit . Iudas benà coepit , sed malè finivit . Ex Hieron . Bern. ad sororem . c. 20. h Psal. 37.37 . i Psal. 73.17 . * Cu●us finis bonus est , ipsum quoque bonum est . Bern. in Psal. 91. ser. 17. k H. Smith on Psal. 90.12 . Tota vita discendum est mori . Sen. de brev . vit . c. 7. l 2 Pet. 3.14 . m Perseverantia sola virtutum coronatur . Bern. epist. 32. & 109. & 129. & 353. & de 〈◊〉 . 56. & 114. * Finis , non p●gna , corona● . Id●m . de pass . Dom. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themistocles . Plut. apoph . Reason 7. n Heb. 12.1 . o 1 Cor. 9.24 . p Non qui primus ven●●●t , sed quicunque pervenerit . Chrys. nomine de fide , spe , char . tom . 4. q Matth. 24.13 . Marke 13.13 . Non qui ●●perit , sed qui perseveraverit . Bern. de grad . 〈◊〉 . Non in hoantibus , sed p●rseverantibus praemium promittitur . Isidor . de sum . bon . l. 2. c. 7. Nec coepisse , vel facere , sed profi●ere virtutis est . Hier. Gloss. ad Matt. 10. r Galat. 3.4 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom . 5. Nec ad bravium victoriae pervenit , qui in magna parte sp●ctaculi velociter currit , si juxta metas veniens , in hoc quod reliquum est , deficit . Greg. mor. l. 22. c. 6. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. ibid. Nec ad quaelibet des●●nata loca pergentibus ●nch●●ndo pr●desset longum iter carpere , si non etiam totum valerent consummare . Greg. ibid. Reason 8. * Deus aeter●us : praemia aeterna . Quid levitati & aetern●tati ? Aug. u Aeternitatis ●maginem perseverantia prae se fert . Sola est cui aeternitas redditur . Bern. de consider . l. 5. x Gaudium in fine , sed gaudium sine fine . Id●m de divers . 19. Vse 1. Information . a Apoc. 2.4 , 5. b Galat. 5.7 . c Frusta velociter currit , qui priusquam ad metas venerit , deficit . Greg. mor. l. 2. c. 40. d Galat. 3.3 . e Luke 9.62 . Retro post aratrum aspicit , qui post exordia boni operis ad mala revertitur quae dorel ▪ quit . Gre. in Ezech. 1. hom . 6. f Luke 17.32 . Gen. 19.26 . g Coloss. 4.14 . Phil●m . 24. h 2 Tim. 4.10 . i 2 Pet. 2.20 , 21 , 22. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 26.11 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ambus est , & poeticum spirat . m Ephes. 2.1 , 2 , 3. & 4.17 , 18. n 2 Pet. 2.20 . Matt. 12.45 . Vse 2. Admonition . o Vers. 25. Chap. 3.11 . p Acts 11.23 . q Hebr. 6.11 . * Ille plus delinquit , qui interruptam causam dimittit , quam qui nunquam ad illam perveni● . Bromyard in oper . trivio ex Authent . collat . 8. de Litig . r 2 Pet. 3.17 . s Ing●us praeiculum ad deteriora redeundi . Sen. ep . 72. Iohn 5.14 . Gravius aegrotant , qui cum levati morbo viderentur , in eum de integro incidunt . C●c . famil . l. 12. ep . 30. t Quid ista proderit praenosse , si non contingat evadere ? Greg in Euang. 36. Rules for Furtherance . Meanes of Perseuerance . Meanes 1. a Luke 14.28 , 29 , 30. b Et aequissimum ●●era ; & ad iniquissimum te para . Sen. ep . 24. c Luke 14.33 . d Quantum ad affectum , licet non quantum ad effectum . Ludolf . de Vit. Christ. proposito tenus . Adrian . qu●dlibet . q. 10. e Luke 14.26 . “ Nondum era● tempestas , sed ja● inclinatio maris , 〈◊〉 subinde crebrio● fluctus . Cepi guber●natorem rogare , 〈◊〉 me in aliquo litor● exponeret . Senec epist. 53. * Nausea me segni torquebat . Instit itaque gubernatori & illum , velle nollet , coegi ut l●●tus peteret . Ibid. † Cui propositum 〈◊〉 navem ▪ in portun● perducere . Idem e●pist . 85. Meanes 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg ▪ Naz. Nihil fictu● diuturnum . Amb● offic . l. 2. c. 22 ▪ Caduca sunt quae● cunque fucata sun● Cyprian . ad Donat ▪ g Psal. 78.37 . Hosh. 6.4 . h Mattth . 13.20 ▪ 21. Nam quod ra● dicatum est etiam ardente Sole ares● cere non potest . So●le nutritur & vi●rescit , non arescit Aug. in Psalm . 43 ▪ & in 1 Ioan. ●r . 3. i 1 Tim. 4.1 . k 2 Tim. 3.1 . l 2 Tim. 3.5 . Reade the 〈◊〉 of Sanders and ●ndleton , in 〈◊〉 Acts and Mo●●ments . Meanes 3. 1 Tim. 1.19 . ●ebr . 13.18 . 1 Tim. 3.9 . 1. Tim. 1.19 . Perkins of Conscience . Rectè itaque con●ra Papam ratio●natur Nilus ep . ●●ess . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Meanes 4. t Nihil leve quo Deus laeditur . Salvian . de provid . l. 2. u Matth. 7.3 , 4. x Terram hanc cum populis , & urbibus , fluminibus , atque ambitu maris puncti loco ponimus , ad universa referentes . Sen. ad Marc. c. 20. y Ier. 31.37 . Ambitus terrae totius , quae nobis immensa videtur , ad magnitudinem universitatis instar brevis obtinet puncti . Ammian . hist. l. 15. a Peccatum quodque in se & ex natura sua mortale esse docet Gersees de vit . spirit . lect . 1. Idemque fatetur Ioan. Fisher Roff. Ep. in re●ut . Luther . ar●ic . 32. V●dentur Vasquez . in Thom. tom . 1. disput . ●42 num . 7● . b 1 Cor. 15.55 , 56. c Pro● . 10.23 . & 14.9 . d Autor Oculi moralis . e Idem . ibid. f Easly on Esay● . 5 . g Luke 16.10 , 11. h 1 Tim. 6.1 . Tit. 2.10 . Rom. 2.24 . i Matth. 26.33 , 34 , 35. Iohn 13.37 . Praesumps●t nescio quid , quod in illo nondum erat . Aug. in Psal. 55. Pos●e se putavit , quod nondum potuit . Ber. de temp . 88. Meane 5. k Matth. 26.73 , 74. l Vt ●uina majorum si● cautela minorum . Greg. mor. l. 33. c. 15. Scr●p●ae sunt enim ruinae priorum ad cautel●m poster●erum . Rad. Ardens post Trinit . 9. 〈◊〉 naque debet reddere , non s●qu . 〈◊〉 error ali●nus . C●ssiod . Var. l. 7. ●p . 2. * Multos imp●dit a firmitate praesumptio firmitatis . Aug. de verb. D●m . 13. Infirmior is est , qui suam non considerat infirmitatem . Greg. registr . l. 6. indict . 15. ep . 4. Meanes 6. m Stella in Luc. c. 11. n Non vitat peccatum , qui non vitat occasiones peccatorum . Stell . in Luc. 11. & Melanchth . loc . commun . 22. Exponens se periculo peccati mortalis , peccat mortaliter . Gersonde vit . spirit . lect . 4. o 2 Pet. 2.20 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Saepe familiaritas implicavit . Saepe occasio peccati voluntatem fecit peccandi . Isidor . Soliloq . l. 2. q Ps●l . 142.3 . r Omne iter istius vitae plenum laqueort mest . Ambr. de bon . mort . c. 6. s Iob 22.10 . t Prou. 4.25 , 26. u Ephes. 5.15 . x Hebr. 12.13 . y Nam vitare plagas in ●moris ne laciaris Non ita difficile est , quàm captum retibus ipsis Exire , & validos veneris perrumpere nodos . Lucret. de rer . nat . l. 4. z Non avis utiliter viscatis ef●ugit alis : Non bene de laxis cassibus ●xit aper . Saucius arrepto piscis retinetur ab ham● . Ovid. art . l. 1. a Gen. 3.7 . Oculos tendo , non manum . Non est interdictū ne videam , sed ne comedam . Bern. de humil . grad . 4. b Etsi culpa non est , culpa tamen occasio est ● & indicium est commissae , & causa commit tendae . Bern. ibid. c Hausit virus peritu●a , & perituros paritura . Ibid. d Esay 33.14 , 15. e Psal. 15.2 . f D●ut . 16.19 . Ne iniquos accepto munere , si non ●●verit , ingratus ; si foverit , i●●quus habeatur . Autor ocul . mor. c. 6. g Sep● spinis aures tuas . S●rac . h Iob 31.1 . Psal. 119.37 . Vitijs nobis in animum per o●ulos est v●a . Quint●l . declam . Itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 3. c. 11. Meanes 7. i Luke 18.1 . Rom. 12 , 12. Coloss. 4.2 . 1 Thess. 1.17 . k Matth. 26.41 . l Psal. 127.1 . m Ephes. 6.10 , 11 , 13. n Rom. 8.37 . Phil. 4.13 . o 1 Pet. 1.5 . p Ephes. 3.16 . Colos. 1.11 . q Ephes. 6.18 . r Psal. 86.11 . s Psal. 14.3 , 4. Meanes 8. t Psal. 86.11 . u Deut. 10.20 . x Deut. 6.2 , 13. & 5.29 . Eccles. 12.13 . y Iob 1.1 . & 31.13 , 14 , 21 , 22. Nehem. 5.15 . Prou. 8.13 . & 16.6 . z Qui op●ratur ut accedamus , id●m operatur ne discedamus . Aug. de bon . persever . c. 7. a I●rem . 32.40 b Fides facit formidinem : sormido facis solicitudinem : solicitudo parit perseverantiam . Tertull . ad Marc. c Gen. 3.4 . Meanes 9. d 2 P●t . 3.17 . e Ibid. 18. f Vnum ● duobus necesse est , aut semper proficere , a●t prorsus desicere . Bern. de divers . 36. Qui non proficit , deficit ; qui non progreditur , regreditur . Nolle proficere , deficere est ▪ Idem epist. 25.4 . g Non aliter quam qui adverso●● flumine l●mbum Re●●g●s subigit , si brachia forte remisit , Atque illum in praeceps pron● rapit ●●veus amni . Virg. georg . l. 1. & Apud G●ll. noct . Attic. l. 10. c. 29. Vide Greg. mor. l. 11. c. 8. h N●hil stat , nihil sixum manet . Aug. in Ioan. 31. i Inter profectum & desectum nihil medium invenitur . Bern. ep . 254. * Damnum parata sentient , si para●e cessaveris . Pelag. ad Demetr . k Mica . 6.8 . l 2 Chron. 26.16 . m 2 Chron. 32.25 , 26. Meanes 10. n 2 Cor. 12.7 . o A●a quaecunque iniquitas in malis operibus exercetur , ut fiant : superbia verò bonis operibus insidiatur ut pereant . Aug. epist. 109. p Quod de fisco Iulianus Imper. Fiscus ut lien . Ammian . hist. l. 25. q Multis quippe vitia conculcasse , & virtutes acquisivisse fit occasio superbiae . Rad. Ardens post Trinit . 5. r Humilitas est conservatrix virtutum . Et qui sine humilitate caeteras virtutes congregat , qua●i pulverem in ventum portat . Idem . ibid. ex Greg. mor. s Qui gloriantur vitia devicisse se , ipsi devincuntur . Ardens ibid. t 2 Cor. 11.5 . u 1 Cor. 15.10 . x Rom. 15.19 . a Phil. 3.14 . b Ibid. c Instat equis auriga suos vincentibus , illum Praeteritum temnens . Horat . satyr . 1. d More viatorum nequaquam debemus aspicere quantum jam iter egimus , sed quantum superest ut peragamus : ut paulisper fiat praeteritum , quod indesinenter & timidè adhuc attenditur suturum . Greg. mor. l. 22. c. 6. Oblivis●ere omne praeteritum : & quotid●è inchoare tepu●a : ne pro praesenti die , quo debes servire Deo , praeteritum imputes . Pelag. ad Demetr . e Summun illud bonum imitari ●onemur : quod quantumvis quis in hac vita vires protenderit , neutiquam tamen consequi poterit . Stella in Luc. 1. f Luke 17.10 . Vide Chrysost. in Oziam serm . 3. g Iob 9.3 . Rom. 7.17 , 23. Galat. 5.17 . Meanes 11. h Psal. 39.4 , 5. & 89.47 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hippocr . aphor . 1. Quid tam circumcisum , tam breve , quam hominis vita longissima ? Plin. ep . 7. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. paedag . Punctum ●st quod vivimus , & adhuc puncto minu● . Sen. ep . 49. Minorem portionem aetas nostra quam partem puncti habet , si tempori comparetur omni . Id●m ad Marc. c. 20. * ●inem dico qua vita ista finitur , in qua tantumm●do periculum est , ne cadatur . Aug. de persever . c. 1. k Matth. 13.41 . Vbi omni & hoste & peste carebimus . Aug. nom . de continent . c. 14. l Propone profundi temporis vastitatē , & universum complectere : deinde hoc , quod aetatem vocamus humanam , compara immenso ; videbimus quam exigu●m sit , quod optamus , quod extendimus . Sen. ep . 9● . Omnia humana brevia & caduca sunt , infinui temporis nullum spatium occupantia . Idem ad Marc. c. 20. m Matth. 20.28 . Philip. 2.7 . Luke 22.27 . n Vt non sit hîc necessarium Epicuri solamen illud , Si longus , levis est ; Si gravis est , brevis est . Cic. Tuscul. l. 2. Sen. epist. 24. & 30. & 78. & 94. Moras & I●lius in epigr. o 2 Cor. 4.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. de compunct . 1. * Op●s te terret , merce●e vide . Aug. de verb. Dom. 6. Meanes 12. p Heb. 11.25 , 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrystom . 8. ser. 13. q 2 Cor. 4.8 , 10 , 16 , 18. r Galat. 4.7 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr●g . Nazianz. de Bapt. t Galat. 6.9 . u Heb. 12.2 , 3. x Heb. 10.35 . Considerations 2. Consider . 1. Losse . a Apoc. 3.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Matth. ●●m . 24. b Vide Thom. Sum. par . l a. 2 ae . q. 88. ● . 4. Dura●d . in sut . l. 2. d. 33. q. 3. Al●x . Ales sum . p 1. q. 39. m. 3. a. 4. §. 1. & p●r . 2 q. 114. m. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Matth. ●om . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ly●●macl● apud Plut. in ap p●●b . vel u●idem in prac . salubr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Consider . 2. Gaine . Part 2. Promise . Motiue . Branch . 1. Giuer . d Vers. 8. Point 1. Ability . e Mat●h . 4.9 . f Ap●c . 2.16 , 18. g Matth. 28.18 . Point 2. Fidelitie . h Apoc. 3.21 . i Apoc. 3.14 . k Heb. 10.23 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Paul. Aemyl . m Hebr. 6.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 3. c. 8. Point . 3. Liberality . * Rom. 8.12 . Quicquid es , qu●cquid pot●s , d●bes creanti , d●bes redim●nti . Bern. de divers . 19. n Rom. 11.35 , 36. o Luke 17.9.10 . p O magna Dei b●nitas , cui cum pro conditione reddere d●beamus obsequia , vt servi Domino , famu●● Deo , subiecti potenti , mancipia redemptori , amicitiarum nobis praemia repromittit . Aug. de ●erb . Dom. Branch 2. Gift . Point 4. Crowne . q 2 Tim. 4.8 . r Luke 12.32 . Matth. 25.34 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Phoeniss . Nam si violandum est jus , regnandi gratia violandum est . C●c . offic . l. 3. “ Perpessi sunt exercitus inopiam rerum omnium , vi●erunt herbarum radicibus , & dictu foedis tulerunt famem . Haec omnia passi sunt proregno , & ( quô magis mir●ris ) alieno . Sen. op . 17. s Iam. 1.12 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranq . Point 5. Life . u Psal. 82.7 . & 146.3 , 4. x Matth. 26.46 . Galat. 6.8 . y 1 Cor. 9.29 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 5.4 . b Est spica purpurea verius quam flos . Mirum in eo gaudere decerpi & laetius renasci . Mi●eque , postquam defecere cuncti flores , madefactus aqua reviviscit & hibernas coronas facit . Summa eius natura in nomine est , appellato , quoniam non marcescat . Plin. hist. nat . l. 21. c. 8. Point 6. Euerlasting . c 1 Pet. 1.4 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Conclusion . Vse . Perswasion , and Encouragement . e Rom. 8.18 . f Matth. 19 . 2● , 28. Marke 10.28 , 29 , 30. Luke 14 , 26 , 33. The Testimonie giuen to Mr ▪ William Winter deceased . g Acts 8.2 . 2. Sam. 3.31 . h Factitium vobi● sermon●m in omni forma sanctitatis Dei servus exhibuit . Bern. in obit . Humb. i Rom. 2.24 . k Tit. 2.7 , 8 , 10. l Many , I doubt not , may say of him , as Bernard of Humbert , Separavit à nobis dulcem ami●●● , prudentem consil●arium , sor●ē auxiliarium : God hath taken from vs , a sweet friend , a wise counseller , a strong helper . m Coloss. 4.8 . n Ephes. 4. ●● . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 6.4 . p 2 Sam. 9.3 , 7. q Iam. 2.5 . r Quod de Cratete Plut. lib. de tranq . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s Non sic vixi , ut ●e pud●at intervos vivere : nec mori timco . qu●a bonum Dominum hab●mus . Ambros. test● Paul ●o in vita Ambr. t Domine , si adhuc topu●o tuo sum necessarius ; non recuso laborem ; f●●t volu●tas tua . Sever . de Martin ep . 3. & Bern. serm . in fest . Mart. u As Paul , Philip. 1.25 . As Simeon , Luke 2.29 . x Apoc. 1.5 , 6. & 5.9 , 10. y Rom. 9. ● . 
A04165	----	Sinnelesse sorrow for the dead a comfortable sermon, preached at the funerall of Mr. Iohn Moyle, of Buckwell, in the countie of Kent, Esquire, the sixt of Ianuarie, 1614 / by Thomas Iackson, Batchelor in Diuinitie, and preacher of Gods word, at Wye in Kent. Jackson, Thomas, d. 1646. 1614 Approx. 50 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A04165 STC 14305A ESTC S2143 23070706 ocm 23070706 26190 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A04165) Transcribed from: (Early English Books Online ; image set 26190) Images scanned from microfilm: (Early English books, 1475-1640 ; 1796:21) Sinnelesse sorrow for the dead a comfortable sermon, preached at the funerall of Mr. Iohn Moyle, of Buckwell, in the countie of Kent, Esquire, the sixt of Ianuarie, 1614 / by Thomas Iackson, Batchelor in Diuinitie, and preacher of Gods word, at Wye in Kent. Jackson, Thomas, d. 1646. [4], 26 p. Printed by T.S. for Roger Jackson, and are to be solde at his shop in Fleetstreet neere to the Conduit, London : 1614. "Published by Authoritie." Signatures: A-B⁸ (last leaf blank). Imperfect: faded. Reproduction of original in the Magdalene College (University of Cambridge). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2005-11 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Ali Jakobson Sampled and proofread 2006-10 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion Sinnelesse Sorrow FOR The Dead . A COMFORTABLE SERMON . Preached at the Funerall of Mr. IOHN MOYLE , of Buck-well , in the Countie of Kent Esquire , the sixt of Ianuarie . 1614. By THOMAS IACKSON , Batchelor in Diuinitie , and Preacher of Gods word , at Wye in Kent . Published by Authoritie . LONDON . Printed by T. S. for Roger Iackson , and are to be solde at his Shop in Fleetestreet neere to the Conduit . 1614. To the Right VVorshipfull , S● DVDLY DIGGS , KNIGHT . THrice worthie Sir ; if Demosthenes his Oration , lost it grace though pronounced by Aeschines ; then much more doth reading abate the power of speaking a : yet importunitie of liuing friends , and dutie to the dead ; haue forced me to lay aside the speech and gestures of a liuing man ; that so , ( as farre as in me lieth ) I might by dead letters , both preserue him in liuing name , whom cruell death hath vntimely layed in dust ; and also publish to the world my loue , and losse . Yet what a detraction is this from the dead ? that his waightie vertues , and boundlesse perfections , whilst hee liued : should ( now that hee is dead ) be ranged within the narrow compasse of a few lines ; and so easily turned ouer with a few fingers b ? I am bold to commend this my poore seruice to your Worships protection , as assured of your sincere loue and affection to him , whose memoriall it still reuiueth : as also , for those rare good gifts of God and nature , wherewith your person is beautified , iustly procuring present admiration , and future expectation . And lastly , as a token of an obseruant and thankfull heart , for so many very honourable and immerited fauours , and incouragements in my Ministrie : goe on in your holy zeale to God , Noble carriage , and vndaunted resolution , in actions of best and greatest consequence : prosper in that Honourablest action vndertaken in the Christian world ( for these many yeeres ) the plantation of the Church of God , in Virg●●●● , and that graciously prouided 〈◊〉 thereof , the Barmudas , ( the 〈…〉 and Hogs , into which they 〈…〉 . ) The best things are har●est , and meete with greatest crosses ; but all good men , with Countenance , Person , Purse , or Prayers , and best wishes , doe further it . Balak & Balaam shall not hinder it ; and ( when all mens hearts & affections shall be rectified ) God will blesse that small companie , 〈…〉 Hoast of God. And whosoeuer shall aduenture life or liuing in so honourable a seruice to God & his Countrie , God will honor , ennoble , and eternize their names , that they may be had in euerlasting remembrance . Accept this 〈◊〉 of my loue , and small testimonie great desires ; so shall you adde 〈…〉 score , till Vse farre passeth 〈…〉 pardon all , I can pay 〈…〉 pray for you and yours , and 〈…〉 . 〈…〉 in all humble dutie and seruice , THOMAS IACKSON THE TESTIMONIE , Giuen to M. Iohn Moyle , at his Funerall , Ianuarie 6 , 1614. Howsoeuer 〈◊〉 neuer erring wisedome 〈…〉 , nothing 〈…〉 Iohn the Baptist a , the Centurion , b and others c ; yet is it freest from 〈…〉 errour for 〈◊〉 who are but of yesterday , and know not what shall be tomorrow , in 〈◊〉 the dead ; the periode and compl●●n●●● of whose dayes , wee have seene expired , and the 〈◊〉 as well discharged as 〈…〉 neither the praiser , can be moued with flattery , nor the praised , with vaine-glory d being perpetually seperate , from sight , hearing , and report : praise the Marriner when he ariueth ; the Souldier when he triumpheth : and Man when hee is dead e . Whom , generally to fauour , ( if for no other cause , yet for that they haue led the way vnto vs , f and obtained prioritie in eternitie ; ) is the rule of Nature g But to entombe them with amplest praises . whose liues haue beene vertuous and honourable ; and to set vp the lampe of vertue , that it may shine in the house of God , when Death hath put out the light of life ; is the rule of Religion ; and warranted both by best Examples in holy Scripture , ( thus did Dauid commend Abner , h and Ionathan : i Elishah , Eliah k ? and the Apostle those worthie Saints , whom the world was vnworthie of l : ) and by the practise of the Church in all ages . How am I bound then , by a three-fold dutie , viz. 1 to God. 2. to him ; 3. to you , to speake somewhat of the sanctified life , and blessed death of this Religious Gentleman , ●ow to be ●●erred ? To God for all his gifts we 〈◊〉 thankfulnesse m and what greater thankefulnesse , then to be telling of his goodnesse to vs or others ? so that in speaking of Gods gifts vnto him , wee doe in our soules blesse God for him n Secondly , as it ought to be the greatest care of the liuing to doe well ; so is it the dutie of the 〈◊〉 to speake well , that , so farre as lieth in vs ) the dead , may pertake in the blessing promised , the righteous shall be had in euerlasting remembrance o ; for which purpose , our blessed Sauiour said , Wheresoeuer the Gospell should be preached , throughout all the world , the good worke of the woman , bestowing the boxe of costly oyntment vpon his head , should be spoken of , for a memoriall of her p Yea , I wish that my congue were as the Pen of a readie Scribe to en●●re his vertues q that both he might pertake in that blessing which Alexander pronounced at the toombe of Achilles ; Happie Achilles , that being dead , hast such a Trumpeter of thy praise , as Homer was r : and I , in that blessing , which Naomi pronounced of Boaz , blessed be hee of the Lord , for he ceaseth not to doe good , to the liuing , and to the dead s . Thirdly to you , that ye may know what to imitate , which is the maine vse of the Commemoration of the vertuous liues of the godly ; that they may be patternes to them that liue , their very toombes , in their kinde , speaking as Abels blood , t Walke , as ye haue had vs for Examples . A Gentleman worshipfully borne ; and accordingly he liued , and well added , to the worth , and wealth , of his house and family . Matched , to a vertuous Gentlewoman , a right branch of a worshipfull , religious , and fruitfull tree v ; Graund-child of a most godly Matrone , who ( yet liuing ) hath seene of her children , and childrens children , to the number of two hundred and threescore at least , which doe yeerely encrease , with the encreasings of God. A Mary by name x , a Mary by choyse , and a Mary by condition , for the Lord hath dealt very bitterly with her y . By whom hee hath had , an houshold like a flocke of sheepe z ; his Table beset with mary sweet children , like Oliue branches round about a . Of whom I may truly say , ( after these twenty yeeres inward familiarity with him ; ) so sweet and peaceable a natured man b , so sound and zealous a Christian ; so sure and faithfull a friend , amongst many thousands , is not to be found . A diligent frequenter of the publicke Exercises of Religion , a carefull worshipper of God , and sanctifier of his 〈◊〉 , it was but one se●●enth night before he died , when 〈◊〉 with vs in Gods worship . hee did b●●re his part in the Psalme c , which we sung , with an extraordinarie courage and 〈◊〉 as if with the Swanne hee would end his dayes with a Song d , which ministred no small comfort to mee ( and others that noted it ) that for one whole yeere and an halfe , hauing beene visited in himselfe and his family , with such exceeding sicknesse , yet he could so sweetly comfort himselfe in God : whereunto wee may adde his daily exercises of reading and prayer with his family . And as was his profession , so was his practise , though hee liued not without sinne , yet without reproofe g , hee kept himselfe vnspotted of the world h : a Father , more like then a friend to the poore ; a setled good house-keeper , and euer open-handed in any good cause , as free in Charitie , as euer in Dutie : humble in prosperitie , patient in aduersitie ; sober in his health , comfortable in his sicknesse , and most blessed in his death ; though but a young man for yeeres , yet long hath he wayted for his change , and daily exercised himselfe in the meditation of mortalitie ; hauing his Iestament alwayes readie , and , as occasion serued , renewed ; so that though sicknesse came sodainly , he was prepared , his house set in order , and himselfe free to prepare for God , to whom with much peace and meekenesse , hee resigned his spirit . And as hee liued with much loue , so is he dead with as great lamentation ; the Church of God , the Common-wealth , the Parish , his family , and specially the poore , sustayning great losse ; but what doe I speake of losse , seeing his gaine doth counteruaile the same an hundred fold ? wee haue lost but a man , he hath sound God ; we haue lost a friend , he hath found his Sauiour ; wee haue lost his Neighbourhood , hee hath found the fellowship of innumerable Angels and Saints : we haue lost the help of his prayers and purse , Counsell and countenance ; but hee hath found the blessednesse of heauen , which all Gods people loue and long for , in the fruition whereof wee leaue him for euer and euer . Amen . And to speake a word or twaine of this his good Seruant * , who in Ruths resolution , hath liued , is dead , and shall be buried with his Master k . Aman in his place worthie of great commendation , and a rare patterne for men of his ranke to looke vpon ; an honest , harmelesse , carefull , willing , diligent and faithfull seruant : I cannot but note vnto you , the good prouidence of God , that no seruice performed by any other , being comparably acceptable to his good Master , in his sicknesse and weakenesse ; God was pleased euen extraordinarily to raise him from the gate of death , to attend his Master . To the closing of his eyes , which seruice ended , that he should haue a relapse , and in two dayes also end his life . I may say of them both , as Dauid did of Saul and Ionathan , they were louely and pleasant in their liues , and in their death they were not diuided l ; onely this difference , he that in life time often rode before , is now carried after : but now no more as Master and man , for in this path there is no difference m ; in Golgotha no difference , betwixt that skull which wore the Crowne , and that which bore the Tankard : all fellow-heires of the same inheritance ; but one kingdome , yet all raigne ; though degrees of glory , yet all haue more then enough , none enuie them that haue more , none disdaine them that haue lesse . In which blessed fellowship , wee leaue them for euer . Now let vs come to the Text. [ And Iesus wept * . ] FOr three principall respects , haue I chosen this Text , before others ▪ with Gods assistance , and your wonted Christian patience , at this time to speake of . First , because vnto profitable hearing , the remembrance of the Text is specially required ; the remembrance whereof , doth necessarily draw on the remembrance of such things , as naturally arising , haue thence beene deliuered . Now I dare entrust the weakest memorie of all , in this congregation , with this Text , being so short , yea the shortest verse in all the Bible ; so that here needeth no adding of line to line , or precept to precept o ; one bare reading will cause so sufficient an impression in the memorie , that I hope if many yeeres hence any one should be demanded , what was our Text this day , he or she will readily answere . [ Iesus . ] Secondly , as it is short , so it is fet ; mourning in feasting , and mirth in fasting agree not ; it is sfit that Occasion and Matter , Theame and Time , should accord ; as Christ at Iacobs Well p did speake of the heauenly water ; and from feeding the body with loaues and fishes , 〈◊〉 of the heauenly Manna & bread of 〈◊〉 . Now , q if houses of sicknesse , be houses of mourning r ; times of dying , times of 〈◊〉 s ; and places of burying , places of weeping s , how fit is it for me to entreate of mourning and weeping , seeing we come from an house of great and long continued sicknesse ? Our friend Lazarus is dead and we are come to the place of 〈◊〉 ▪ [ Iesus wept . ] Thirdly ; as it is short and fit , so it containeth very profitable matter , for if it be the greatest perfection of a Christian , to gouerne his affections and passions aright ; and the best haue been soyled , and bewrayed their weakenesse herein : either weeping or reioycing ; on such 〈◊〉 or in such manner , or to such ends , as they should not ; how profitable will it be , to direct this great mourning , to a true meane ? which I can not possibly better doe ▪ then by proposing the sinlesse Sorrow of our blessed Sauiour , vpon a like occasion , Lazarus is dead , and Iesus wept . Wouldest thou then ▪ not sinne in weeping , looke vpon Christ , who wept and sinned not : yet if any in passion breake their bounds , let the words of my Text procure a charitable excuse ; for euen [ Iesus wept . ] When Christ was borne , there was much singing and mirth , olde father Simeon , he sung ; Zach●rishe sung x , Marie shee sung ; y and the Babe in Elizabeths wombe , did spring for ioy z ; yea , the Angels of heauen sung a but Christ his ministrie , and specially his death were mournfull times , and of much weeping , some in passion ; others in compassion . Christ he wept b and the Disciples they wept c ; the daughters of Ierusalem they wept d yea time Sunne put on Sackcloth and that wept e ; the Temple rent in ●ayle , and that wept f ; yea the crie of the Creatures was heard so farre ▪ that the Heathen Philosopher said , either the 〈…〉 nature 〈…〉 or the world would 〈…〉 g ▪ but I am to speak onely of Iesus his sorrow ; [ Iesus wept . ] Christ and Lazarus , Mary and Martha two men , and two women ; two sisters ; and a brother ; three sinners , and their Sauiour : these that had so long loued , & liued together ; and many a time and often feasted & godlily reioyced together , haue now their mirth turned into mourning ; and singing into sighing . Lazarus is dead , and Christ is absent , his sisters weepe ; the Iewes come to comfort them , and they weepe ; when they vnderstand that Iesus is comming , Martha she runneth to meete him , & saluteth him with words of bitter complaint , Lord , if thou hadst beene heere , my brother had not beene dead : No sooner had hee with words of consolation , shut the sluces and flood-gates of her teares , but Mary shee commeth and breaketh out into the same words of dolefull complaint , Lord , if thou hadst beene here , my brother had not beene dead : the Iewes , they weepe . and Christ he wept ; the sluces are broken vp againe , as if all should be drowned with a deluge of teares : or at least here were another Hadra-drimmon for Lazarus ▪ as was for Iosuth . Wee see then , though wee be neuer so neere or deere vnto Christ , yet we may not looke to be exempt from mournfull occasions : nay , Iudgement beginneth at Gods owne house i ; it is enough that Christ weepeth with us . who in the end shall wipe all teares from our eyes k ▪ where as the wieked being forsaken of God , shall weepe and gnash their teeth for euer l . In these three Verses , vers . the 34. 35. and 36. we haue foure speakers ; Christ asketh a question , ( Where haue yee laid him ? ) Mary and Martha giue answere , as with one mouth , ( Lord , come and see . ) The Euangelist reporteth his passion , [ Iesus wept , ] And the Iewes passe their censure thereon , ( loe how he loued him ! ) [ Iesus wept . ] As the Souldiers that marched after Ioab , stood still and wondred at that they saw , so may wee well stand still and wonder at that we heare . What ? Doth the sonne of God , who was from all eternitie with his Father , as his delight , continually reioycing before him m ; he that was annoynted with the oyle of gladnesse aboue his fellowes n ; hee , who when he went to his passion , would not suffer the daughters of Ierusalem to weepe for him o ; he that was sent , by his Ministerie , to comfort them that mourned in Zyon , and to giue them oyle of ioy for mourning p ; hee that in the end , shall wipe away all teares from the eyes of his children q ; doth hee weepe ? yes indeede , and fit that now he should so doe , that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his workes , theandricall , diuinely humane r ; in this great miracle of the raising of Lazarus , both this Diuinitie , and humanitie , by infallible demonstrations , might be seene s : he commanded Lazarus , being foure dayes dead , to come forth ; this was the voyce of diuine Maiestie ; but he wept for Lazarus , and this was a passion of true humanitie t ; that so , if diuine Maiestie feare vs , humane infirmitie may encourage vs : if humane infirmitie doe offend vs ; diuine Maiestie may comfort vs : and wee both loue and reuerence our blessed Emmanuell v , God with vs. The like we may obserue in other his miracles : as man , he spat on the ground ; as God , with clay , hee made him that was borne blinde to see x ; as man , hee fell on sleepe in the ship ; as God , he rebuked the winde and seas , and they obeyed him y . but first , Manhood , and then Godhead ; first weakenesse , and then power ; first Humilitie , and then Maiestie doe appeare ; he first spitteth , and then annointeth , first sleepeth , and then rebuketh ; first weepeth , and commandeth . [ Iesus wept . ] Amongst all the blessings which God gaue vnto man by Creation ; there were principally two which were as the perfection of his happinesse , Viz. Ioy and Life ; or a ioyfull life z . The one ad esse , the other ad bene esse ; without life no ioy , for it is an affection of the liuing ; and without ioy , no life , but a neuer-dying death . But man by sinne pulling vp the flood-gate , hath let in a Sea of miserie , and specially those two maine euils , viz. Sorrow , and death : or , a sorrowing death . The childe is borne with teares , and many times dyeth before it be borne to liue . But as the Garment breedeth the Moath which eateth it ; and the Tree the Worme that consumeth it x : so , Sinne bred Sorrow and Death , and Sorrow and Death destroy Sinne. To her that in godly sorrow washed Christs feete with teares , was pronounced , Thy sinnes are forgiuen thee y ; and hee that is dead , is freed from sinne z . It was said to Adam , Sinne and dye a : but to all his Children in Christ , Dye , and cease to sinne . Christ came to take away sinne b , and that hee might vtterly destroy it : first , hee weepeth ; and then , hee dyeth , and pronounceth , It is finished . God reconciled , Heauen opened , Sinne abolished , and Death for euer destroyed . It is written of Heraclitus , a Philosopher of Ephesus , that hee continually wept , but Democritus of Athens , continually laughed , at the fading ioyes and follies of their times c . Our blessed Sauiour , the Prince of all diuine Philosophers , is said to haue often wept , but we reade not in all his Story , that hee once laughed d . And truely no maruell , for if the Wise-man haue giuen his iudgement aright , I haue said of laughter it is madde e : and the sage Ethnicke , Laughter is an argument of great leuitie f . and another makes it the badge of a foole g : if by conference of Scriptures with Experience , wee shall seldome or neuer reade or obserue , that any laugh , but it is eyther in folly , or at folly : if the Prouerbe hence grew , to call that which is foolish ridiculous h : if a man cannot endure to be laughed at , and the Scriptures haue branded it for a kinde of cruell persecution i : if the Scriptures so often commaund weeping , but neuer laughing : if lastly , to laughter be threatned a woe , and to weeping be promised a reward k ; how should hee laugh that is Wisedome it selfe , l , and in whom , the treasures of Wisedome and Knowledge are hid m ? By whose example wee are taught , in this world ( which ( as Dauid calleth it ) is a vale of teares n ) to looke for no sound or enduring ioy , but continuall occasions of sorrow and mourning . Wee doe specially reade , that our Sauiour did thrice weepe . First , when he came to Ieee lorusalem , and fore-saw the misery thereof , hee wept , and said , O Ierusalem , if thou hadst knowne , at the least , in this thy day , those things which belong to thy peace , but now are they hid from thine eyes o ! Secondly , now when Lazarus was dead , as my Text saith , [ Iesus wept . ] Thirdly , when he prayed , for the Apostle saith , Hee put vp his Prayers and Supplications , with strong crying and teares p . Whose example teacheth vs when to weepe , viz. First , when eyther with our eyes wee see , or with our mindes fore-see , the miserie , ruine , or desolation , of any Kingdome , Country , Citie , Towne , or Familie ; and specially , of such Places and Persons , where , and by whom the great Name of GOD is called vpon , we ought to take it to heart , and , in token of inward griefe , to breake out into teares is no effeminatenesse ( as the Ethnicke hath censured it q , ) but an argument of a milde and melting heart r , and warranted by best Examples . Thus did Ieremy lament the desolation of Ierusalem , Oh that mine head were full of water , and mine eyes a fountaine of teares , that I might weepe day and night for the slaine of the Daughters of my people s ! Secondly , for the deaths of our friends , and specially , if they were righteous ones , by whose death the church of God hath sustained losse : wherof more anone . Thirdly , in our prayers : the Prayer of a righteous man auayleth much if it be feruent t . What greater feruencie then that which is testified by vnfaigned teares ? Teares ( as an auncient Father saith , ) are the blood of the soule , and wine of Angels v , which flowing from the Wine-presse of an oppressed and bruized spirit , are more forcible with God then all the Eloquence and Rethoricke in the world x Annah , when shee prayed , wept sore , and God gaue her a Sonne y . And when God sent a Message to King Ezekiah , by the hands of the Prophet Esay , that hee should set his house in an order , for hee should dye , and should not liue , hee turned his face to the wall , and presently dispatched Embassadours to Heauen ( euen his teares z ) to pray for life ▪ which no sooner appeared , but were graciously heard , the Lord sent him word , that hee had seene his teares , and would adde to his dayes , fifteene yeeres a , Dauid saith , God hath heard the voyce of my weeping b . The obseruation of which phrase , made a Learned man c demaund this question ; What , haue teare , tongues , trow we ? and answereth , that the cloud-cleauing Thunder of the Almightie , doth not make so roaring a noyse in the eares of man , as our teares doe in the eares of the God of mercy d . And truely no maruell , for euen with man , whose mercies are cruell , the Poet said true , that sometimes teares are waightie words e . There were principally three things , which concurred to make Christ weep , and so much to increase his sorrow , that if he had beene but meere man , as he was true man f , hee had doubtlesse beene foyled of his passion , as many holy men of God haue beene : viz. 1. the death of Lazarus ; 2. the sorrow of his Sisters . 3. the miserie of the Iewes . Somesay that Christ wept not for Lazarus at all ; for he knew that hee would by and by raise him againe g , as he told his Disciples before , Lazarus is dead , and I am glad for your sakes , that I was not there , that yee may beleeue * . 2. Others hold that he wept for Lazarus , not because hee was dead , but that for the glory of God , hee was to raise him againe ; and so bring him , from rest and happinesse , to labour and misery h . And indeed , whereas there are but three places of residence for Gods Elect : 1. the Wombe : 2. the Earth : 3. Heauen . The second doth not so farre exceede the first , in libertie and comfort ; as the third exceedeth the second , in all true happinesse ; as then , it were a miserable thing ( if it could possibly be put in execution ) for a man to leaue the comfort of this life , and be imprisoned in his mothers wombe ; so , a thousand times more miserable were it for a soule to leaue the vnconceiueable ioyes of heauen , and to be imprisoned in the loathsome dungeon of the body againe : and therefore little did the Rich-man know what hee begged , when hee would haue had Lazarus to haue left Abrahams bosome , and to haue gone to his Fathers house i . But I hold it more probable , that as the godly weepe for the death of others , absolutely considering it ; whereas Circumstances considered they should rather reioyce , as Christ said to his Disciples , being full of sorrow to heare of his death , If yee loued mee yee would rather reioyce , because I goe to the Father . So , Christ , absolutely , and without circumstances considering his death k , ( wept for him ) which thing both the Context , and the construction thereof doe proue l . And this Circumstance teacheth vs , that it is lawfull to take to heart , and euen to sorrow and weepe for the death of deare friends , and godly persons ; so did the Israelires bewayle the death of that good Patriarke Iacob m . And afterwards for thirtie dayes together did they weepe for that singular Prophet Moses n : and all Iudah and Ierusalem so lamented the death of their zealous King Iosiah o : that euer after it became a Prouerbe , The mourning of Hada-drimmon in the valley of Megiddo p : great lamentation was made for the death of Steuen q : and when Paul tolde the Christians they should see his face no more , they sell on his necke and wept sore r . Which Examples of the best , doe condemne both ( as an extreame on the one side ) that Stoicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all the degrees of it , as first , not to be moued with their death : which thing God long since reproued by his Prophet , The righteous perish , and mercifull men are taken away , and no man considereth it in heart s , but more , all shamelesse reioycing , at the fall of good men , as those that sent gifts one to another , when the holy witnesses of Christ were slaine t . Secondly , and also that faithlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and excessiue mourning , as an extreame on the other side : and directeth all Christians to the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v , mourning for the dead , but not as the Heathen which haue no hope x . A second concurring occasion , was the sorrow of Mary and Martha , whom hee so dearely loued : so saith the Text , when Iesus saw Mary weepe , and the Iewes also weepe that came with her , he groaned in the spirit y : and truly , Nature hath so prouided , that teares beget teares ; and the sight of those that weepe in passion , prouoketh others to weepe in compassion z . And this Circumstance teacheth vs , the practise of that Christian vertue , which the Apostle prescribeth . viz. Be ye of like affection one to another : reioyce with them that reioyce and weepe with them that a weepe ▪ Is there that Simpathie and fellow-feeling in the members of the naturall body , that if one member be honoured , all the rest reioyce with it : if it be hurt all doe suffer with it ; that if the elbow receiue a rappe euen the fingers ends will tingle ? and is there not much more such fellow-feeling in the misticall members of Christ ? assuredly , such as are either senselesse of the miseries and afflictions of Gods people , as those that the Prophet complayned of , Did drinke their wine in 〈◊〉 and annoint them●elues with the best 〈…〉 , but were not sory for the afflictions of Ioseph b and as it is noted of Aha●●●erash and Haman , They sit drinking , when the Citie of Sushan 〈◊〉 in great perplexity : c or that ( more wickedly ) reioyce therein , as the children of Edom , who in the day of Ierusalem , cryed , Downe with it , Downe with it , euen to the ground ; d doe fearefully shew themselues to be rotten and dead members , and are neere to a heauy iudgment : As God threatned Ashur the rod of his wrath ; I will visit the fruit of the proud heart of the King of Ashur , and his glorious & proud lookes c For as God is a God of mercie , and neuer but with griefe correcteth his Children . f so cannot hee endure that ●ay should adde affliction to affliction , by 〈◊〉 ouer his Children , being vnder his rodde , but rather condole and compassionate them , as Christ did here ; Mary and Martha wept , the Iewes wept , and when Christ saw it ( hee wept . ) Thirdly , Christ fore-saw the miserie of the Iewes , g that they would be so farre from belieuing this Miracle , and glorifying God , that ( as hereby more hardned ) they would seeke to kill him & Lazarus , h and therefore as at another time , hee mourned for the hardnesse of their hearts , i so now hee weepeth for it . ( Iesus wept . ) And this Circumstance teacheth vs to take to heart , and to mourne for the sinnes of others , as Dauid , whose eyes yeelded riuers of water when hee saw men transgresse the Commaundements of God. k Oh shall wee weepe to see a friend at the point of death , or to heare that his soule is departed for a season , and his bodie dead ? and shall wee not much more mourne that men should bee strangers to the life of God , through the ignorance which is in them ? l Oh yee melting and tender-hearted ones of God , mourne for them that continue in sinne , the Symptome of a neuer-dying death Now , forasmuch as it hath pleased God ( euen of late ) to take away by death many good and mercifull men , excellent members in the Church and Common-wealth ; and bring great affliction and miserie vpon diuers persons , families , and Countries ; by death of friends , famine , fire , invndations of Waters and Seas : and yet sinne and wickednesse raigne and abound euery where ; it is high time for all Gods people to imitate the Example of their head ; and to put in practise the Counsell of the Apostle , Sorrow and weepe , let your laughter be turned into mourning , and your ioy into heauinesse m ; least continuing in that reproued sinne , the Lord of Hoasts did call vnto mourning and weeping , baldnesse and girding with sackcloth , but behold ioy and gladnesse n , &c. Wee pull on our selues , the execution of that fearefull doome threatned , I will turne your Feasts into mourning , and all your Songs into lamentation , and I will bring sackeloth on all loynes , and baldnesse vpon euery head , and I will make it as the mourning of an onely Sonne , and the end thereof as a bitter day o . Now the ends of Christ his weeping come to be considered ( wherewith I wil conclude ) and they are principally these two . viz. First , to shew vs the truth of his humane nature , in that hee had not onely the substance of soule and bodie , with flesh and bones , which a spirit hath not p ; but also the infirmities of both , ( so farre as they were generall and blamelesse q ) as in the body , hanger r , thirst s , wearisomnesse t , &c. and in the soule , sorrow u , and ignorance x of somethings y . Well did Simeon prophesie by the holy Ghost , that Christ should be for a signe that should be spoken against z , for euen in the infancie of the Church , there did arise foure maine heretickes , VIZ. Arrius denying his Deitie ; Apollinarius , maiming his humanitie ; Nestorius , renting his Vnion ; and E●●yches confounding his essentiall proprieties : which foure Heretickes and Heresies , were condemned by foure Auncient generall Councils , in soure significant Aduerbs . The Councill of Nice , defined against Arius , that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truly God : the Councill of Constantinople , against Apollinarius , that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfectly man ; the Councill of Ephesus against Nestorius , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , indiuisibly one person ; and the Councill of Calcedon against Eutyches ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnconfoundedly , retaining the proprieties of both natures : and as euill manners , cause good lawes : so these & such like heresies , haue both caused most renowmed Councils , and procured most excellent Confessions of the Christian faith ; and specially ( as an Antidote against the poyson of the former heresies , ) that short , but most pithie confession of the Emperour Iustinian : The word was not changed into flesh , nor flesh into the word , but one in both ; and both in one : not one of his Father , and another of his Mother ; but one way of his Father before the beginning : and another way of his Mother , in the end of the world a . The learned Auncients also skirmishing with the said Apollinarists , and Marcionites , Manichies , and such as haue denied the truth both of Christ his humanitie and actions ; haue ( amongst others ) discharged this Arrow against the faces of them , alledging his teares , as an Argument of true humanitie b , and not of distrust c . Secondly , this sheweth the sweetnesse of Christ , his Mediation and Redemption : in that our Redeemer is not a stranger to our Nature , but ( as GOD promised , ) the womans seede d , and seede of Abraham e ; so hath hee performed it , in sending his Sonne made of a Woman f , a true man , like vnto vs in all things , ( except sinne g . Oh , this was Iacobs comfort on his death-bed , that one wrapped in the Tunicle should come h : and Iobs comfort , that though hee should dye , and all his life wayted when his change should come ; yet his redeeming Kinsman ( for so the word signifieth ) liued i ▪ Who is a mercifull and faithfull high Priest in things concerning God , who hath felt in his owne soule and body , the manifold straitning passions and perplexities that we feele in our seuerall afflictions , hath ( as it were ) his bowels yearning towards vs ; and though now exalted into glory , yet his compassion towards his poore members on earth is no whit diminished , as k himselfe witnessed from Heauen , Saul , Saul , why persecutest thou me l ? Let vs then embrace this sweet Sauiour , whom GOD hath sent into the world , compassed with a cloud of witnesses , that all men may beleeue : and specially with the fore-going of that Excellent Herauld , and Trumpeter m of the blessed Iubilie , the Baptist ; who went before his face to prepare his wayes , and to alter the state of Faith n by preaching the doctrine of Repentance , that is , they should not beleeue in one to come , but in him that was already come o ; whom hee pointed out with the finger vnto them p . Oh goe wee euer with boldnesse , to his sweet throne of Grace q : seeke wee to that Physitian , who hath beene sicke of the same disease himselfe : loe we him , that hath shed teares for vs ; loue how he loued vs : yea , that shed his blood , and gaue himselfe for vs r ! Oh how he loued vs indeede ! To him that so loued vs , and washed vs from our sinnes in his bloud , and made vs Kings and Priests vnto God , euen his Father , to him I say be glory and dominion for euermore s . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A04165-e120 a Habet nescio quid latenti , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnia vox , & in aures discipuli de authoris ore transs●●sa fortius sonat . Hier. Paul●● . b En , sum quod digitis quinque ; leuatur onus . Cornel. apud propert . lib. 4. Eleg. 12. Matth. 8. 1 Chro. 12 22. Pro 10. 7. Psal . 112. 6. 〈…〉 Notes for div A04165-e380 a Matth 11. 〈◊〉 . b Matth. 8. 10. c Iohn 1. 4● d Quando , nee 〈◊〉 mo●●t adulatio ; 〈…〉 August . e Dicique ; beatus , ante obitum nemo . f Tantum quia pre●●sserunt . Calcanda semel via lethi , &c. Ho●. 1 Carm. 28 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 2 Sam. 3. 34 i 2 Sam 1. vlt. k 2 Kings 2. 12. l Heb. 11. ●8 . m Psal . 216. 16. n 〈…〉 Hier. o Pro 10 7. Psal . 112. 6. p Matth. 26. 1● . q Psal . 45. 1. r O 〈…〉 , cui mertuo 〈◊〉 Praeco , &c. s Ruth 2. 20. t Gen. 4. 10. v The daughter of M. Robert Honnywood Esquire , some●●●● of 〈◊〉 in Kent ▪ 〈…〉 Essex 〈…〉 x Mary Honny●●●● . y 〈…〉 z 〈…〉 a 〈…〉 b 〈…〉 c 〈…〉 d 〈…〉 g Luke 1. 6. Sine . quarels , non sine , peccato . August . h Iam. 1. ●● . * Iohn Cooke . k Ruth . 1. 16. l 2 Sam. 1. 23. m Hac , par d●uitibus , pauper egenus erit . Maximinianus . * Iohn 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Esay . 28. 11. p ● Iohn 4. 13. q Iohn 6. 26. r Eccles . 7. 4. s Eccles . ●● 5. s Gen. ●● . ●● . Luk. ● . 28. x Luk 1. ●8 . y Luk. 1. 46. z Luk. 1. 41. a Luk. 2. 13. b I Heb. ● . 7. c M●● . 〈…〉 . d Luk. 23. 27. e Luk. 23. 15. f Luk. 23 15. g 〈◊〉 Deus 〈…〉 dissolu●●●r . Zach. 12. 11. i 1 Pet 4 1● . k Reu. 7. 17. l Matth. 22. 13. Diuision . m Pro. 8 30. n Psal . 45. 7. o Lu. 23. 28. p Esay . 61. 3. q Esay . 25. 8. r Doct. Field . Of the Church , lib. 5. cap. 13. pag. 38. s Commode , futuro miraculo praemissae sunt lachrymae , vt infirmitas carnis , diuinae virtuti coniungeretur . Mald. t Propriae sunt hominis lachrymae ; vita verò , verae vitae est . Greg. Nys . v Esay 7. 14. x Iohn 9. 6. y Matth. 8. 25. z Three-fold state of man , cap. 7. sect . 1. pag. 339. x Vt Tinea ex ligno nata ipsum consumet Lact. de ira Dei. cap. 13. y Luke 7. 48. z Rom 6. 7. a Gen. 2. 17. b Iohn 1. 29. c Sen. lib. de tranquil . vitae . Lact. lib. 2. cap. 2. d Obseruandum autem , quod fleuisse quidem legitur aliquoties , nunquam autem visisse , Ferus in locum . e Eccles . 2. 2. f Risus leuitatis argumentum . Sebast in 3. plat . de rep . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ridet fatuus . h Dij boni , qu●m ridiculosum habemus Consulem ▪ Cato Vticens . ex Plut. i Gen. 21. 9. Gal. 4. 29. k Luk. 6. 21. 25 l Prou. 8. 12. m Col. 2. 3. n Psal . 84. 6. in Me●●re . o Luke 19. 42. p Heb. 5. 7. Doct. q Nihil vìro turpius muliebri fletu . Natta de immortal . animae . lib. 1. r 2. Chron. 34. 27. s Ier. 9. 1. t Iames 5. 16. v Lachrymae poenitentium , sunt vinum Angelorum . Bern. sup . Cantic . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cypr. y 1 Sam. 1. 10. z Mittit legatos , lachrymas Cyp. lib. 2. epist . 7. a Esay . 38. 5. b Psal . 6. 8. c D. Plaif . Serm. at Spittle Meane in mourning . pag. 19. d Oratio Deum lenit ; sed lachyma cogit . Ier. in Esaiam . e Interdum lachrymae pondera v●●i● habent . Ouid. de Pont. lib. 3. Eleg. 1. f Si meras homo , vt verus homo . g Quomodo fleret cum , quem continuò suscitare vellet . Theod. Herac. * Iohn 11. 15. h A loco requetis , ad locum laboris & miseriae . Isid . in Graec. Cat. i Luke 16. 27. k Mortem amìcì & sibi chari , absolutè considerauit , & lachrymatos est . Toll . in locum . annot . 10. col . 944. l Iudaei in hac re non pessum auctores . Mald. Doct. m Gen. 50. 11. n Deut. vul . 8. o 2 Chron. 35. p Zach. 12. 11. q Acts 8. 2. r Acts 20. 37. 1 Vse . s Esay 57. 1. t Reu. 11. 10. 2 vse . v Aret prob . loc . 155. de luctu pro defunctis . pag. 495. x 1 Thes . 4. 13. 2. y Iohn 11. 33 Propter lachrymas Mariae Amb. lib 2 de poenit cap 7. Chris Hom. 26 z Natura ita com●aralum est , vt ex conspectu 〈…〉 . a Rom. 12. 10. b Amos 6. 6. c H●s● . 3 vlt. d Psal . 137. 7. c Esay 10. 12. f Esay 1. 4. 5. g Fleuit propter Iudaeorū infidelitatem . Hill. in Psal . 68. Epiph. in Anchorato . h Iohn 12. 10. i Mat. 3. 5. Doct. k Psal . 119. 136 l Eph. 4. 18. Applic. m Iam. ●● . n Esay 22. 1● . o Amos 8. 10. 1. Doct. p Luk. 24. 39. q M ▪ Perk. on the Creed . r Matth 4. 2. s Iohn 19. 28. t Iohn 4. 6. u Matth 26. 38. x Mark 13. 32. y Merae priuationis , non prauae dispositionis . z Luk. 2. 34. August . de Haeres . cap. 49. 55. 91. 92. Zanch. de Incarnat . lib. 2. cap. 1. Doct. Hook. Eccles polit . lib. 5. sect . 54. pag. 116 last impresi . a Nec verbum in carnem nec caro in verbum , mutata est ; sed vtrumque in vno , et vnus in vtr●que est ; non alter ex patre , alter ex matre ; sed aliter ex patre . &c. Iustin Imperat. ad Ioannem 2 Papam , tempore . Concil . Tolet. b Lachrymae , sunt reri corpores humores . Gu●l● . hem . l. 109. c Natur● , 〈◊〉 diffidenti● testes Barn. Serm. 26. in Cantie . 2. Doct. d Gen. 3. 15. e Gen. 22. 18. f Gal. 4. 4. g Heb. 4. 15. h Gen. 49. 10. Shil . Shiliah . Secundae eius Tremell . i Iob. 19. 25. Goel . Ruth . 4. 14. Sic Pet. Galat. de occultis . lib. 4. cap. 4. k M. Perk , on Creed , Treat . of Incarnat . l Acts 9. 4. Vse m Iubilie , of Iobel , a Trumpet ; ●eron , de interpret . nom . Kerch . Heb. Concord . 1673 Buxt . Heb. Epit. 334. Bab on Leuit. pag 202 n Fides in aduentu ipsius non erat destruenda , sed solum status eius mutandus , vt quem venturum credebant venisse crederent . Toll , in Iohan. annot . 46. o Acts 19. 4. p Iohn 1. 29. q Heb. 4. vlt. r Gal. 2. 20. s Reu. 1. 5. 
A01547	----	Saint Stevens last will and testament A funerall sermon on Acts 7. ver. 59. preached at the enterrement of the remaines of Mris Joice Featly. Together with the testimonie then given unto her by Tho. Gataker, B. of D. and rector of Rotherhith. Gataker, Thomas, 1574-1654. 1638 Approx. 85 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A01547 STC 11674 ESTC S117263 99852478 99852478 17802 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01547) Transcribed from: (Early English Books Online ; image set 17802) Images scanned from microfilm: (Early English books, 1475-1640 ; 1602:11) Saint Stevens last will and testament A funerall sermon on Acts 7. ver. 59. preached at the enterrement of the remaines of Mris Joice Featly. Together with the testimonie then given unto her by Tho. Gataker, B. of D. and rector of Rotherhith. Gataker, Thomas, 1574-1654. [6], 31, [1] p. Printed by E[lizabeth] P[urslowe] for Nicolas Bourne, and are to be sold at his shop at the south entrance of the Royall Exchange, London : 1638. The first edition printed in this format. Printer's name from STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Funeral sermons -- Early works to 1800. 2005-10 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-07 Ali Jakobson Sampled and proofread 2006-07 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion SAINT STEVENS LAST WILL AND TESTAMENT . A FVNERALL SERMON ON ACTS 7. VER . 59. Preached at the Enterrement of the Remaines of M ris JOICE FEATLY . Together with the Testimonie then given unto her By THO. GATAKER , B. of D. and Rector of ROTHFRHITH . LONDON , Printed by E. P. for Nicolas Bourne , and are to be sold at his Shop at the South Entrance of the Royall Exchange . 1638. TO THE RIGHT WORSHIPFULL , His very kind and much honoured Friend , DANIEL FEATLY , Doctor in Divinitie . WORTHY SIR , YOur earnest request , to have a Transcript of this rude and raw Discourse , sodainely conceived , and sorrily cemented , out of your affection to the partie , whom in speciall manner it concerned , could not but prevaile with me , to recollect it , while it was yet fresh in memorie , and to commit that to writing , as well as I could call it againe to mind , whereof I had no more then some generall heads and briefe notes scribled in a loose paper before : mine obligations to you , and your interest in me , of right affording you power to command from me a greater matter then that your request amounted unto . And how * powerfull requests are , backt with such engagements , it is both commonly well knowne , and generally acknowledged . But since your request therein satisfied , I have received it backe againe from you , with signification of the importunitie of divers friends , who out of that respect they bare to the partie deceased , while she lived , and desire of the continuance of the memorie of her with them , have beene no lesse earnest suiters unto you , to have Copies from you of the same . Which being a worke over-troublesome , to make so many Transcripts , your second request was , that with my consent it might be made more publike . To which purpose also , you had remitted it to me , that I might , if I were content to condescend thereunto , upon review of it , adde or alter in it what I should thinke fit , ere it came out . Now howsoever it was never intended by me for the Presle ; nor indeed have I at present any desire or purpose , to adde ought in this kind to those things that I have published alreadie ; nor did your former motion to me concerning it , extend it selfe any further , then to have it as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as I understand it , a private Monument , to lye by you as a memoriall of her , whom not without good ground you so entirely affected ; nor can I yet deeme it ( being so indigested a Piece ) such as may be exposed to so publike view , without some kind of censure : yet to give satisfaction to your selfe , whom I owe so much to , and those friends of yours , that seeme so much to desire it , I have layd a Law upon my selfe , setting all disswasives aside , to give way thereunto , if your mind shall continue still bent that way . And upon occasion hereof , I have indeed reviewed it , but altred nothing at all of moment , in the maine body of it ; that those who were present at the deliverie in the Pulpit , might not reade any other then what they then heard : Onely the quotations of Scripture , and such shreds or parcels of exotike Language , as might be some rub to an English Reader , but had beene indifferent to your selfe , I have removed into the Margine , and set on a little more Lace there , to make the Piece somewhat sutable to the rest of my Works , that are in hands abroad alreadie . So onely fourbished , I returne it againe entire to you , as by free donation your owne formerly ; * to be disposed of by you , either for your owne private use , ( which would best like me ) or for the publike , as your selfe shall please . And thus with heartie wishes of all health and happinesse to you , as well in your present condition , as in the alteration of it also , if any hereafter shall ensue , I take leave , and rest Yours ever much obliged , THO. GATAKER . SAINT STEVENS LAST WILL AND TESTAMENT . ACT. 7. VER . 59. Lord Jesus , receive my Spirit . THIS Text may not unfitly be tearmed Saint STEVENS last Will and Testament , made by him at the Stake , being at point of death , for the Faith of Christ , whom he therein bequeatheth and commendeth his Soule unto . And it is conceived in forme of an humble Petition and supplication preferred unto Christ ▪ entreating him , that he would be pleased to receive and accept of that , that he did therein bequeath to him , and entrust him with . In it , observe we may these particulars : 1. The Legator , or the partie bequeathing ; blessed Steven , now suffering for Christs cause . 2. The Legacie , his Soule ; my Spirit . 3. The Legatee , or the partie to whom it is bequeathed , Christ ; Lord Iesus . 4. A request to him , for the acceptance of it ; receive my Spirit . Lord Iesus , receive my Spirit . Now hence , in the first place , in that S. Steven here thus a invocateth Christ ( for so the words fore-going precisely tearme it ) we might well against the Arians observe the Deitie of Christ. A point , whereof very pregnant and plentifull proofes might be produced and pressed out of Gods Word . 1. From the Titles given unto him . He is called God. b The Word was God. Elohim . c Thy Throne , O Elohim , is for ever and ever : d by the Apostle expounded of him , Adonai . e The Lord said to Adonai , my Lord : expounded likewise of him , as f by himselfe , so g by the Apostle also . Iehovah , ( the h peculiar name of the onely true God ) and that more then once ; i Iehovah Tsidkenu ; Iehovah our Righteousnesse . He is called k the true God , or very God ; l the great God ; m the mightie God ; n God above all , to be blessed for ever . 2. From the Workes ascribed unto him : The Worke of Creation ; o By him all things were made : the Worke of Supportation ; p By him all things are upheld : the Worke of Sanctification ; q Ye are sanctified in the Name ( that is , by the Power ) of the Lord Iesus : the Worke Of Salvation ; r Who saveth us from the wrath to come . 3. From the Trust reposed in him : as by Steven in this place , so ſ by other of the faithfull elsewhere , exhorted and encouraged by himselfe also so to doe . t Ye trust in God ( saith he ) trust ye also in me . And whereas they are u denounced all accursed , that trust in any but God , they are pronounced x all blessed that trust in him . 4. From the Honour exhibited unto him . First , of Adoration ; and that not from the meanest onely , but from the most eminent creatures ; not some , but all of them : y Worship him , all ye Gods , that is , z all ye Angels of God ; so explained , where it is also by the Apostle applyed unto him . Secondly , of Invocation : it being in Scripture made more then once the description of a Christian , * one that calleth upon the Name of Christ : and practised by blessed St●ven , as we see , in this place . Which , as it overthroweth that pestilent Doctrine of Arius , who denyed the Deitie of Christ : so it may serve to confirme us in the Faith of Christ , and in dependance upon Christ , with full assurance of undoubted safetie unto all those that shall so doe . For if Christ be God ( as undoubtedly he is ) and he be with us , as a he hath promised to be for ever with all those that be his ; then may we well say with the Apostle , b If God be with us , who can be against us ? c They must overcome God himselfe , that prevaile against us , saith Augustine : and with the Psalmist , d Though I walke through the vale of the shadow of death , I will not feare , as long as thou art with me : for , e Where can any be , either well without him , or but well with him ? saith Bernard . And upon this very ground doth our Saviour give assurance to all his , that they shall never any of them miscarry , maugre the might and malice of all their adversaries whatsoever . f My Sheepe heare my voice , and I know them , and they follow me ; and I give them life eternall , and they shall never perish , nor shall any be able to pluck them out of my hand : my Father , that gave me them , is greater then all ; nor is any able to pluck them out of my Fathers hand : I and my Father are one . Secondly , in that Steven here calleth his Soule , his Spirit ; we might hence observe the dignitie , eminencie , and excellencie of the Soule above the Body : in that , g whereas the Body is but Flesh , common to us with the Beasts , and h made of the same matter and mould that they were ; the Soule , it is a Spirit , common to us with the Angels , who are also tearmed i Spirits . Yea , k by it we come as neere to the very essence of God , as the creature is able to approach the Creatur . Since that , as l God is said to be a Spirit , so the Soule is likewise tearmed a Spirit ; as by Steven here , so by m Solomon , and n others , elsewhere . That which should teach us , to esteeme higher of our Soules , to make more account of them , o to have more regard to them , then the most commonly have . For , p The better part justly challengeth the greater care , saith Eucherius . And this should we be the more carefull of ; since that ( as we see in S. Stevens example here ) the Soule may subsist and doe well without the Body , whereas q the Body cannot subsist or doe well without the Soule . As also it may justly reproove the foolish , sottish , and r preposterous practise of those , whose ſ whole care is for Back and Belly , ( as we say ) for the Body , t with a totall disregard and neglect of their poore forlorne Soule : many even of those that professe themselves Christians , so living , u as if they knew not that they have a Soule ; the most , as not knowing , or at least , x not considering , what a precious piece the Soule is . Thirdly , in that S. Steven here freely rendreth up his soule unto Christ ; it may informe and minde us , what the dutie of every Christian man is ; to wit , willingly to give up his soule to Christ , when he calleth for it . Since that , as the Heathen man well saith , a It is one part of well dying , to be willing to dye ; and to render up our soules readily , when they are called for away from us . Yea , to be readie and willing , with blessed Stephen here , not b to give up our soules onely in an ordinarie way , but c to lay downe our lives , as he did here , for Christs cause , if God shall please at any time to call us thereunto . And thus in some sort , as Bernard also well observeth , every Christian man or woman , eve●● member of Christ , may be , yea , must be , a Martyr . For , d speaking of those words of our Saviour to the two Brothers , Iames and Iohn ; e You shall drinke of the Cup that I drinke of : ( the f Cup of Martyrdome he meant ) How was this fulfilled , saith he , g when as S. John never suffered death for Christ , but died ( as h the stories of him tell us ) a naturall death ? And hereunto he maketh answer , that there are two sorts of Martyrs : there are i Martyrs in worke , and Martyrs in will ; Martyrs in action , and Martyrs in affection ; Martyrs in dispatch , and Martyrs in disposition ; Martyrs in execution , and Martyrs in resolution . k Iames was one of the former , l Iohn of the latter . In the former respect the Apostle Paul was but m once a Martyr , in the latter respect , he was oft , yea , n every day a Martyr : o I dye ( saith he ) every day ; to wit , p in regard of disposition , propens●tie , q purpose , readinesse , and resolution so to doe ; r expectation of it , and ſ preparation sor it . And the same doth our Saviour himselfe require of all those that be his : t If a man ( saith he ) will follow me , he must hate his owne soule ; ( u his owne life , he meaneth ; that is , be as willing to leave it , and part with it , if occasion be , for my cause , as if he were wearie of it , and out of love with it ) or he cannot be my disciple . And againe , x If any man will come after me , he must renounce himselfe , and take up his crosse every day : not , take it up , and not dye upon it ; ( That is the manner and guise of hypocrites , saith y Bernard ) but be content and readie every day to be crucified ; to dye dayly for Christ , as the Apostle did , in will , in disposition , in heart and affection , in readinesse and resolution at least . But the maine Point that I shall pitch upon , and desire to insist most upon at present , is this ; to wit , that , It is the usuall practise of Gods people , in times of danger or distresse , and especially at point of death , to commit and commend their soules unto God , and unto Christ. So David , in time of distresse and danger ; a Into thy hands , O Lord , I commend my spirit : So our Saviour , on the Crosse , at point of death , using also the same words ; b Father , into thy hands I commend my Spirit : So blessed Steven here , drawing now his last breath ; Lord Iesus , receive my spirit . So S. Peter exhorteth all good Christians to doe : c Let them in well-doing commit their soules unto God. And so S. Paul professeth that he had done : d I know whom I have trusted ( to wit , with my Soule ) and to whom I have committed it . And it is , as a point of great equitie , so a point also of good policie , for Gods people so to doe . Reasons hereof , the very places before produced afford not a few . For first , he is their Father . It is our Saviours ground : e Father , into thy hands I commend my Spirit , and , f Father , save me from this houre . And indeed , whom should children in distresse and danger resort and seeke to , for succour , reliefe , support , and protection , but to their Parents ? Or whom should Gods children commend their spirits unto in the like cases , but to him , that is Pater Spirituum , the g Father of their spirits , their spirituall Father ? Secondly , he is their Creator . That is one of S. Peters grounds : h Let them commit their soules , saith he , to God the Creator : It is i he that gave the soule at first ; k from him they have it . And to whom then should it be returned againe , but to him , from whom it came ? l The Spirit , saith Salomon , returneth to God that gave it . Thirdly , he is their Redeemer . m Thou hast redeemed it , saith David . He hath redeemed it ; he hath payd deere for it , and hath therefore best right to it . n Ye are bought with a price , saith the Apostle , and ye are not your owne ; o Christ hath bought it p with his bloud . And whom is the Soule fittest to be recommended unto , but to him who hath most interest in it , having q payd such a price for it ? Fourthly , he is their Saviour . So r importeth the Name Iesus , that S. Steven here useth : It is his Office , his undertaking , ſ to save . And whom then may the Soule better for safetie betake it selfe to , then to him , that hath undertaken to save it ? The rather , since that no safetie can be had for it by any other . For t there is no salvation by any Name , but by this alone . Fifthly , he is able to keepe and to save whatsoever in this kind he shall be entrusted with . u I know , saith the Apostle Paul , whom I have trusted ; and that he is able to keepe that that I have committed unto him : his Soule , he meaneth , which he had trusted him with . It is said of our Saviour , that x he sought unto him , that was able to save him . And well and wisely doe the Saints and servants of God , in commending their soules to him , that is y able to save ; yea , z alone able to save , both themselves and their soules . Sixthly , he is as able , so willing ; as powerfull , so faithfull : That is another of Saint Peters grounds ; a He is a faithfull Creator : ( b Not one that createth , and careth not for what he hath created , saith Augustine ) And as a faithfull Creator , so a faithfull Redeemer ; ( c Thou hast redeemed it , saith David , O Lord God of Truth ) one that d never failed any of those , that reposed trust in him . e The Lord ( saith the Psalmist ) redeemeth the soules of his servants ; and none that trust in him , shall perish . Seventhly , it is their onely safetie so to doe . For , as Bernard observeth , speaking of those words ; f The Spirit of the Lord departed from Saul , and an evill spirit molested him ; g Whom God leaveth , the Devill taketh : so here , h Whom the Lord receiveth not , those Satan surprizeth , to their endlesse woe , to their eternall undoing . Lastly , it is not in vaine , or without good ground , that they so doe , but with assured hope of good successe ; they have good assurance of faith , that they shall speed in this their suit . i The Lord , saith David , will save me from the hand ( k that is , the power ) of Hell ; for he will receive my soule . And , l The Lord will succour them , and deliver them : he will deliver them from the wicked ; ( from that wicked one , especially ) he will save them , * because they put their trust in him . By all which layd together , it may evidently appeare , that the people of God doe as well wisely and safely , as justly and equally , in the committing and commending of their soules unto God. Now this may first serve to controule and condemne the vaine , fond , and inconsiderate course of those of the Romish Synagogue ; who , in such cases of danger and distresse , or when they lye a dying , are wont , passing by God and Christ , ( whom the blessed Saints and servants of God , as you have heard , use to seeke unto ) to commend their soules to the creatures , to the Virgin Mary , to this Saint , and that Saint ; as if they either were better able to save them then Christ , or had better interest in them then he . But thus m they forsake the fountaine of living waters , and betake themselves to broken Cisternes , that cannot affoord any ; while they seeke for safetie to those , who n themselves needed a Saviour , being o not able to save themselves : and of whom we may well say , as those sometime of Saul , p How shall this man save us ? How should such persons be able to save others , as had not might enough to save themselves ? Secondly , this may give encouragement and heartiegrace to Gods people , against feare of danger and distresse , yea , even of death it selfe ; since that they have a Christ , a God , an Almightie Saviour , a most powerfull Protector , whom they may commit and commend their soules unto , in such case , and upon such occasions . Indeed , q the rich mans wealth is a strong tower in his conceit , saith Solomon . But , alas , this his imaginarie Fort faileth then , when he hath most need of it , when it should stand him most in stead . For , r Riches availe not in the day of wrath ; and much lesse , at the houre of death . No , then it utterly faileth them , and their hopes fall to ground with it . For , howsoever the wicked ( and so the worldly ) man may ſ nourish hopes , and feed himselfe therewith , while he liveth ; yet t when he dieth , his hopes perish , and die together , with him ; being u founded wholly upon worldly things ; that then , at least , if not before , faile . But what finde we in the same place , and in the very next words ? x The Name of the Lord is a strong Tower indeed ; the Righteous have recourse to it , and are saved : and the Righteous man therefore y hath hope even in death , because he hath z one even in death to entrust with his soule , and to undertake the charge of it ; who is able , not a to save it onely from death , but b to save it in death ; c to give issues even in death against death ; to make d death no death , but e a remedie against death ; and f an entrance into life . Thirdly , it may serve to approve and justisie that received course of Christian people , in making of their Wills , of bequeathing of their soules to God , and to Christ ; it being warranted , as you see , both by the approved practice of the faithfull , recorded in Scripture , and by sundry incitements and encouragements therein given thereunto . But , because with many , yea , the most part , this is done g rather of forme and fashion , then of faith ; and that many that so doe , yet miscarry for all that , and are never a whit the neerer for the attaining of their desire in this kind , if they doe at least desire what they would seeme to doe , in it : the last Vse shall be for Caution unto every one of us , to admonish us , so to carry things while we live , that we may doe so with assured hope of good successe , when we die . And here I instantly and earnestly ( for it is a matter of no small moment , but as much as your soule is worth ) beseech every one of you , for Gods sake , for Christs sake , for your owne soules sake , seriously to consider before-hand with your selves , what it is that you intend to doe in this kind , and how likely you are to speed in what you shall doe . When therefore thou goest about the making of thy Will , either in time of health , ( and that is indeed the most seasonable time for it ) or on thy sick-bed , if thou hast not done it before ; what will be the first thing that thou intendest to dispose of ? I suppose , it will be thy soule ; which is thy r preciousest jewell , whether thou esteeme it so , or no. And whom intendest thou to bequeath it unto ? I presume , unto God thy Maker , unto Christ thy Saviour , whom thou professest to count thy dearest friend . Yea , but here two Questions may be mooved , and a two-fold Doubt made : The one , Whether thou hast power to dispose of it , or no ? The other , Whether he will be willing to accept of it , or no ? First , I say , Whether it be in thy power to dispose of it ? And for the clearing of this , give me leave to demand one or two things of thee . First , art thou a Free-man ? For they are received Rules in the Civill Law : ſ A slave , or a vassall , can make no Will ; for t such an one is not his owne , but his Lords ; and , u Whatsoever he acquireth , it accrueth to his Lord : nor can he therefore dispose of ought , because x he hath nought . For , how can he have ought as his owne , who himselfe is not his owne , but anothers ? If therefore thou beest not a Freeman , but y a slave to sinne , z a vassall to Satan , what power canst thou have to dispose of thy soule , or to bequeath it unto Christ ? Yea , but how may I know , whether I be so , or no ? The Apostle telleth thee : a Doe you not know , saith he , that whomsoever you obey , his servants you are , whom you doe obey ? Our Saviour telleth thee , who is b Truth it selfe , and he bindeth it , for the more certaintie , with a double Amen , and biddeth thee take it upon his word : c Verily , verily , I say unto you ; d Whosoever practiseth sinne , is a servant , or a slave to sinne . As long therefore as thou continuest in the practice of sinne , so long art thou no Free-man , but a slave and vassall unto sinne , and hast no power to dispose of ought . Wouldest thou then be free , and have power to dispose of thy soule , when thou art making of thy will ? Take heed how thou e livest in any knowne sinne : for in so doing , thou shalt f enthrall thy selfe unto it , thou shalt make thy selfe a slave and a vassall to it , and to Satan by it ; and so being , thou shalt have no more power to dispose of thy soule , then any slave or vassall hath to dispose of himselfe . Secondly , hast thou not made sale of thy soule alreadie ? For can a man by will demise , devise , or dispose of that , that he hath mortgaged , yea , that he hath made sale of before ? * No , undoubtedly . No more hast thou power to dispose of thy soule , if thou have sold it to sinne , if thou hast made it over to Satan before . Thou wilt say to me , it may be , How may that be done ? Or how should that be ? Of witches it is true , that have dealings with the Devil , it is a common saying , that they sell their soules to the Devil : but for my part , I never had any dealing with him , nor intend by Gods grace and helpe ever to have . Yea , but many others as well as Witches , sell their soules to the Devill ; and those , such as never had any such dealing with him , as they have . It is said of Ahab , among others , that g he sold himselfe to sinne . Conceive it thus . They have a Proverb in Spaine of a Woman , as Ludovicus Vives telleth us ; h If she give a gift , she giveth her selfe ; if she take a gift , she selleth her selfe . Wee may thus apply it to our present purpose : i If a man give ought to God , he must give himselfe with it ; ( for k God regardeth the giver , not the gift ) if he receive ought from Satan , he selleth himselfe for it . For example : When l the Devill tendred to our Saviour the whole World , and the glory of it , if he would fall downe and worship him ; had our Saviour condescended to that his motion , and accepted of that his offer , he had sold himselfe to him for it . In like manner , when matter of pleasure is tendred to thee , that may be compassed by some sinfull or uncleane act , matter of profit and gaine , that may be attained by some indirect course , m by deceit , lying , perjurie , oppression , extortion , and the like : that pleasure , that profit , if upon such tearmes thou ad●● and accept of it , thou receivest from Satan , thou sellest thy soule away for it . And here , I beseech you , n let me plead to you , and o prevaile with you , in the behalfe of your soules ; making that suit , in effect , to you for your soules , that David did sometime to Saul ( though in another kind ) for his soule : p As thy soule , faith he , hath beene precious in my sight , so let my soule be precious in thy sight . So say I to you : As your soules have beene precious in Gods sight , in Christs sight ; in Gods sight , that q sent his Sonne to save them ; in Christs sight , that r shed his bloud to redeeme them : so let them be precious in your owne eyes . Be not so unthankfull to God , so ungratefull to Christ , so injurious to thy selfe , as ſ to barter away thy soule for such toyes and trifles , eyther of momentanie pleasure , or of transitorie pelfe , as the Flesh , or the World , Satans Brokers , and he by them , shall tender unto thee , to deceive thee , and bereave thee of t so precious a piece . Consider seriously with thy selfe now before-hand , what a dis-heartening it will be to thee , when thou shalt lye on thy death-bed , to remember how oft thou hast , at such and such times , upon such and such occasions , made sale to Satan of thy soule , which thou shalt desire then to dispose of otherwise . And when any such offer therefore shall be made unto thee , call to mind againe what now is told thee , and say to thy selfe ; Oh , with what heart or hope may I hereafter be●●eath my soule unto God , if I sell it now away to Satan ? ●●nd , as thou wouldest be free , to dispose of thy soule , when thou diest , take heed of bartering it away , while thou livest . Imitate thy Saviour ; refuse the whole World offred thee , in way of exchange for it : it is a more precious piece then the whole World besides , and u all the wealth of it to boot : More precious at least ought it to be unto thee , because x the whole World , if thou hadst it , cannot availe thee , without it ; y nor will be accepted in exchange for the redeeming of it , once lost , and the regaining of it againe . For , z What shall it avail● a man , saith our Saviour , to win the whole world , if he lose his owne soule ? or what shall he give in exchange for his soule ? And so much for the first Question to be considered of , Whether thou hast power , or no , to dispose of thy soule ? The second Question , that may be mooved , and Doubt , that may be made , is , Whether God will be wiling to accept of it , or no. For a a Legacie , though bequeathed and given never so solemnly , yet may be refused : b None are bound to accept of Legacies , unlesse themselves will ; and such as are matters of meere charge , we see many times refused . It is a question therefore not unworthy the discussing , to examine , whether God will be willing to accept of it , or no. For many commend their soules to him , and yet he accepteth not of them ; many bequeath them to God , and yet the Devil surprizeth them , and carrieth them away with him to Hell , for all that . And it is a point not unworthy our due and serious consideration , to understand , and be well and truly informed , what course we may take , to be assured of this , that God will be willing to receive and accept of our soules , when they shall be in such manner commended unto him : the rather , for that our eternall safetie and welfare dependeth mainely , yea , wholly hereupon . Wouldest thou know then , how this so weightie a worke may be effected ? Take it briefely in these few Directions . First , addict thy selfe to the service of God , while thou livest , if thou wouldest have God to take charge of thy soule , when thou diest . For , c The Lord , saith David , redeemeth the soules of his servants : and , d Lord , save thy servant , that putteth his trust in thee . Thou must be , with David , a servant of God , while thou livest , if thou desirest that God should take thy soule into his custodie , when thou diest . Otherwise , if neglecting and rejecting the service of God now , thou shalt abandon thy selfe to the service of sinne and Satan , to thy worldly courses , to thy fleshly lusts ; it shall be a just thing with God , when thou commest on thy death-bed , to commend thy soule unto him for safegard , in that dreadfull and e decretorie houre , to turne thee over to them , whom thou hast served and followed in thy life ; as f he doth the idolatrous Iewes in Scripture . Secondly , reconcile thy selfe to him , while thou livest , if thou desirest to commend thy soule to him , when thou diest . For what hope can a man have , if he shall commend his children , his charge , on his death-bed , to one , whom he hath beene at enmitie with all his life long , that he will be content to accept of such a Legacie as that ? As Eliphaz therefore adviseth thee , g Acquaint thy selfe with God , and make thy peace with him ; make a friend of him now , that thou mayest find a friend of him then . But that thou canst not , unlesse thou commest out of thy sinnes : for , h sinners and Gods enemies are , in effect , one and the same . Thou must therefore break off thy league with sinne and Satan , ere thou canst enter into league of amitie with God ; i thou must fall out with them , ere thou canst fall in with him . Thirdly , receive his Word now , if thou wouldest have him to receive thy soule then . That is Eliphaz his advice also . k Receive , I pray thee , the Law of his mouth ; and lay up his words in thine heart : not in thine head onely , but in thine l heart . Heare him now , that he may heare thee then . As Iotham to the Sichemites ; m Hearken to me , that God may hearken unto you ; so say I to you , that now heare me : n Hearken ye , not to me , but to God , that God may hearken unto you : o Hearken to God , now calling upon you , for obedience , for repentance , for reformation and amendment of life , for charitable and conscionable dealing , for just and upright cariage , for circumspect and * accurate walking before him ; if you would have God hereafter to hearken unto you , calling upon him , and crying unto him , for the safegarding of your soules . Otherwise , if you will imitate p the deafe Adder , that stoppeth his care against the Charmer , that he may not heare the charme ; heare what Solomon telleth you before-hand , and you will one day find too true , to your woe : q He that turneth his eare from hearing Gods Law , and God speaking to him in it , his very prayer shall be abominable : Yea , what God himselfe fore-telleth thee ; and as he fore-telleth thee , thou mayest be sure it will be with thee : r Because I called , and you refused ; I stretched out my hand , and you did not regard it ; you set at nought all my counsell , and would none of my reproofe : therefore will I also laugh at you , in your calamitie ; and mock you , when your feare surprizeth you ; when terror shall seize upon you , as a violent storme , and destruction as a whirlemind : Then shall you call upon me , but I will not heare you ; ſ crie you never so long , and never so loud . And surely , as Salvian well saith ; t What can be more just ? what can be more equall ? We regard not God , and God regardeth not us ; we refuse to heare him , and he refuseth to heare us : if u because we stop our eares against Gods voice now , God stop his eares likewise against our suites then . Lastly , cleanse thy soule : and having so done , be carefull to keepe it cleane , that it may be a fit gift to bequeath unto God : a Come forth , saith God , from among them , and separate your selves , and touch no uncleane thing ; and I will receive you . How is that done ? may some say . Reade but a Verse or two further , and there thou shalt find it : b Let us cleanse our selves from all filthinesse both of flesh and spirit , and finish our sanctification in the feare of God : For , c Every one , saith Saint Iohn , that hath this hope , doth purifie himselfe , as he is pure . And , I beseech you , consider this seriously with your selves . Is there any man so vile , and void of shame , as that he dare presume solemnly to bequeath d to some honourable person , some greasie dish-clout , or some durtie shoo-clout , or some filthie , menstruous , materie ragge ? or so sottish , and void of common sense , as to imagine once , that such a person as he is would accept of such a gift ? yet e is not any such thing so vile and abominable in mans eye , but a sinful soule is much more vile and f abominable in Gods sight . And g dare any then presume to tender such a present unto God ? or can he conceive the least hope , that God should accept of it ? What should God doe with a foule , a filthie , a prophane , an impure a sottish , a beastly , a brutish , a swinish soule ? Is suc● a soule fit to be and abide with God in heaven , where i● h nothing but holinesse , where i no uncleane thing ca● enter ? Doest thou intend then to bequeath thy soule unt● God ? k purge it and cleanse it , that it may be a fit gif● for him , who is l holinesse it selfe ; and having so done m be carefull to keepe it so . Hadst thou some one choise jewel , that thou purposedst at thy decease , to leave to some speciall friend of thine , how chari● wouldest thou be of it ? how carefull to keepe it faire and cleane , when thou shouldest at some time , as occasion is , weare it and make use of it ? And , if it should , against thy will , and beside thy purpose , upon such occasion , by some occurrent or over-sight , take any soile , how diligent to wipe it , or burnish it , to get the soile off it , and to reduce it to its former lustre againe ? Have the like care for thy Soule , that precious Piece , that thou purposest at thy decease to commend to thy God , to thy Christ ; n make it cleane , and o keepe it cleane . And because that , by dayly occasions , while p thou livest here in the flesh , and q conversest in this r wicked world , ſ it will be gathering of soile , be thou never so carefull ; be ever and anon washing it with the teares of renewed repentance ; be ever and anon scouring it , and fetching off the soile that it so gathereth , by serious contrition and heartie remorse ; that , when the time shall come , which t thou knowest not how soone or sodainely may come , it may be u presented pure and spotlesse to him , whom thou intendest it now unto . To close up all in few words . Wouldst thou resigne and give up thy soule unto God , at thy going out of the world , with good assurance of gracious acceptance with him ? Then be thou now carefull , while thou livest here in the world , to addict thy selfe to the service of God , to reconcile thy selfe unto him by unfained repentance , to yeeld constant obedience to his knowne word and will in all things , to cleanse thy soule from all sinfull filth ; and having so done , to keepe it in an holy and pure plight . Thus if thou shalt doe , assured thou mayest be , that thou shalt not be so forward to recommend thy soule to God , when thou diest , but * God will be as readie and forward to receive it , and accept of it , when it shall be by thee so recommended unto him . Yea , suppose thou shouldest be taken so sodainely , that thou shouldest not have time and space in solemne sort to commend thy soule to God , yet shalt thou find him as readie and forward to accept it , and to take charge of it , as thou wouldest have beene to request so much of him , hadst thou had time , and abilitie , and opportunitie so to doe . And thus much for my Text ; though not for the Time. IT remaineth , as is usuall , and not unusefull , if it be not abused , in these cases , and upon these occasions , to speake something concerning our right deare & deservedly beloved Christian Sister , M ●is I●ice Featly , whose remaines we now performe this last office unto , to the praise and commendation of Gods worke and grace in her , and the incitement of others to the imitation of her . And I could wish , that some other , better able then my selfe , were to performe this office ; or that mine owne abilities were better , for the performance of it according to her due desert . But it was her desire , which I might not say nay to ; and I might peradventure , in some respects , be deemed fitter for it then many others , though of better abilities then my selfe . What I shall speake of her , I shall speake the more freely and boldly , because I shall speake most out of mine owne observation ; having knowne her a long time in severall estates , a Wife , and a Widow , againe and againe , in the prime of her yeeres , in her decaying dayes , and in her last concluding times ; and having had speciall occasion to take notice of her and her carriage in each . It had pleased God to adorne her with outward endowments , such as are usually of a no small esteeme in the world , in that Sex especially ; I meane , with comelinesse of person , and amiablenesse of countenance , above and beyond many , if not the most , of her Sex. And , howsoever the Heathen man hath well observed , and by experience over-common too oft it appeareth , that b Beautie is a shrewd bait , and hath beene the c bane of not a few ; yet was it farre otherwise with this our Sister : she passed the flower of her youth , d without fault or fable , as he speaketh , free from any the least aspersion or e imputation in that kind . It is true indeed that Solomons Mother saith , that f Beautie alone is but vaine , and favour is oft g full of deceit . Yea , it is true that another saith , that h Beautie without Vertue is no grace , but a disgrace to those that so have it ; a meanes , as i to draw more eyes after them , so k to expose them to the more disgrace & reproach , while their defects , by occasion thereof , are more eyed . But it is no lesse true on the other side , that the Poet hath , and is generally acknowledged ; that , l where Vertue and Beautie doe concurre , they give much luster mutually either to other . And so was it with her ; her inside was sutable to her outside , or superiour rather unto it : God had dealt largely and liberally with her , in regard of either , and in that part especially , that is the more to be regarded . He had endowed her with a greater measure then ordinarie , in that Sex especially , of wisdome , of discretion , of understanding , of knowledge how to behave her selfe so , as her behaviour should be , not inoffensive onely , but very gratefull and acceptable to those , that had either interest in her , or occasion to converse with her . And what God in this kind had bestowed on her , she was carefull accordingly to imploy and improve . For , for her cariage and courses , she was such an one as Solomons Mother describeth m in the last of the Proverbs , as the Apostle Paul requireth n in the second to Titus ; a constant o keeper at home ; nor idle in the house , but a diligent and industrious , a prudent and provident , directer and disposer of domestick affaires ; housewifely , without harshnesse or hastinesse ; quiet and peaceable , without sluggishnesse or sheepishnesse ; grave , without austeritie ; cheerefull , without levitie ; modest , without statelinesse ; kind and courteous , without either incivilitie on the one side or loose daliance on the other . In generall , such was her sweet , discreet , and well-tempered demeanure , as gave abundance of satisfaction and contentment , not to them alone , that it pleased God successively to joyne her unto , but to their friends , and those that had interest in them ; yea , to all , familiars or strangers , of what state and degree soever , that had occasion to repaire to them , and to be entertained with them . Issue indeed she had none : it seemed good to God , to denie her that blessing . But to the children of some of them , that God had joyned her unto , she was no step-mother , but as carefull of procuring their good , and as forward to performe any good office for them , as if she had beene a naturall Mother unto them : That , which some of them , were they surviving , I know , would freely testifie ; and those of them that doe survive , if they be not extremely unthankfull , cannot but right willingly acknowledge . And some of her first Husbands kindred , beside others not a few , she brought up as carefully , as if they had beene her owne children . In a word , she was such an one , as p Solomon could hardly sind one of a thousand ; a compleat Woman , a compleat wife ; defective in nothing , that might be required in either . But to rise a step higher . Morall vertue indeed , without grace , is , as Ierome , after Irenaeus and Tertullian , telleth us , but q a glassie Bugle , but a counterfeit Pearle ; and all the acts thereof , unlesse they be sanctified , are but r glittering slips , as Augustine speaketh . And yet let me tell you by the way , that even these helpe much to ſ adorne grace , where it is ; and that for want of these , to the no small t disgrace of grace , even such married persons as professe and pretend much grace , yet live many times lesse quietly , contentedly , and comfortably together , then many other meere naturall ones doe . But these things , in this our Sister were seasoned with grace . She was a woman , as of a vertuous , so of a gracious disposition : and this her gracious disposition was manifested in two things especially , her Pietie , and her Charitie . To begin with the latter . For her Charitie , a it began indeed at home ; ( both b reason and religion require it should so doe ) at her kindred and allies , I meane ; of whom , not a few ( as I touched in part before ) were relieved and supported by her ; there seldome or never wanting some or other of them , that were either educated with her , or maintained neere to her . But neither did her charitie stay and stint it selfe there , with them that were with her , as at the Well-head ; but the streames of it issued out & dispersed themselves abroad to poore neighbours of all sorts , on every side of her . Divers pensioners she had , that in a constant course received the fruits of her bountie ; but no other were excluded from tasting thereof , and that liberally and largely , when occasion so required . For she was ( which I take to be c two principall properties of Charitie ) as very d pitiefull and prone to commiserate the wants and necessities of others ; so no lesse e bountifull and forward to communicate thereunto , as well by personall aides , as by free and liberall supplyes . And whereas she had pretie skill in matter of Physick and Chirurgerie , ( as indeed what was she not skilfull in ? ) in this kind she was exceeding helpfull , by Waters and Medicines , as well as advice , to such poore soules as were not able to entertaine Physician , or to goe to the cost of procuring Physick ; being not onely as Physician , but as Apothecarie also to them . In regard of which her charitable both disposition and practise , as I doubt not , but that she both had the prayers of the poore , that f blessed God for her , while she lived , and hath now the g reward of it from him and with him in Heaven ; so I assure my selfe , that those poore soules in those parts doe find no small want of her , now she is gone , and will ●eele it dayly more and more . For her Pietie , it appeared in her Devotions , publike and private : Publike , in her constant repaire to Gods House , and the publike worship and solemne Service there celebrated , when and while health & strength permitted . Private , ( and howsoever there is a h promise of a more ample blessing upon the publike meanes ; yet peoples private devotions , i wherein fewest eyes are upon them , and which none are conscious unto but God and their owne soules , are a k surer seale and evidence of their , inceritie : l such are persons indeed , as in private they are ) as by her constant standing times of prayer , foure severall times each weeke-day , and six on the Lords day : a course , which ( as I am informed ) she had constantly for many yeeres continued : so by her diligent reading , in the first place , of Gods Oracles , having within some terme of yeeres next before her decease , read the whole New Testament twelve times over ; and that , not slightly and super●icially , but so , as m to observe somewhat that might be usefull unto her , either out of or upon every Chapter she read ; that which by a multitude of Notes left behind her in writing , may evidently appeare : as also by her frequent perusall , in the next place , of the pious workes of religious Writers , that might further and forward her in the good wayes of God. Among which , she professed her selfe to be much affected with some , because they seemed to her to write , as she said , not to shew their learning , but out of their owne sense and feeling ; of that , no doubt , that she felt also together with them , and which caused her therefore the rather so much to affect them . Yea , one good proofe of her pietie may be this : That for her better advancement and improvement therein , in her last choice , among many Matches moved to her , ( as one of her parts & meanes could not want motions ) yea , and some of them not lightly to have beene disregarded ; yet passing by all other , she pitched upon one , of whom , in regard of his presence , I will not say what I might ; onely this I will say , one that she justly deemed might be a prime instrument of procuring and promoting her spirituall progresse in the work & course of grace . And that this was her maine end and aime in that her choice , she manifested by a speech ( which I may not let passe ) uttered by her to him at the time of her enter-marriage with him , ( at what time she stated him for his life in the house she lived in ; that which his pastorall charge there afforded him not ) and remembred againe by her in the time of her late sicknesse ; I settle thee here for the Earth , that thou mayest settle me for Heaven . And as this was her maine end therein , so her desire and endevour was to make use of it accordingly , ( for she was not one of Solomons fooles ) that o have a price in their hands to get wisedome with , but have no heart or minde , wit or will , to make that use of it . ) To which purpose , I remember , that repairing sometime to visit them , ( that which mine engagements to either of them required , and had beene more frequent , but that distance of place , necessary employments , & crasinesse of body restrained it ) when he and my selfe were in her presence talking together , of the occurrents of the time , and some points of Schoole-learning , somewhat out of her element , and above her spheare , she strooke in with us , and requested us to discourse rather of somewhat , that she might also receive some benefit by , that might be usefull as well to her as to us . But I forget my selfe : The time spendeth , and my strength and speech with it ; and I must therefore of necessitie omit many things , that might else have well beene mentioned . I draw toward an end , together with her end . And the p end indeed is that , that is all in all . Yea , the maine end of a mans whole life , should be to make a good end of his life . ( q We should be all our life long a learning to dye , ●aith Seneca . ) r It is perseverance alone , saith Bernard , that carr●eth away the Crowne . And , ſ The latter part of a mans life carryeth it away from the former , saith another , if the latter be not answerable to the former . But it was not so with her . The close of her life was sutable to its fore-passed tenor , in renewed acts of pietie and charitie enter-woven together the one with the other . For , beside other Legacies , to the value of three hundred and fortie pounds , and upwards , by the free consent of her worthy Consort , disposed to pious and charitable uses ; she hath given to this Parish , wherein she drew her first breath , the summe of foure pounds per annum for ever ; partly , for a Sermon , a worke of pietie ; and partly , for the reliefe of the poore , an office of charitie . And to the Church of Lambeth , in which Parish she spent the greatest part of her life , and gave up her last breath , she hath bequeathed a faire Communion Cup , to be raysed from the sale of some of her principall Iewels ; that so those ornaments ( I give it you in her owne words ) that had adorned her , while she lived , might adorne the Church of God , when she was dead . In her last and fatall sicknesse , her cariage was such , that her ●ietie and her patience might have seemed to contend for the superioritie , but that they were so sweetly combined together , that the one was expressed and appeared in the other . Nor is it to be marvelled , if it were so with her ; for she freely professed to some of those that resorted to her , That she had alwayes beene carefull to lay up in store for the great day of her dissolution . Patience she still prayed for , frequently using that sweet and pious saying of S. Augustine ; t Lord , give what thou commandest , and command what thou pleasesl . And patience she practised . For it is credibly reported by those that were most and neerest about her , that albeit her paines and torments were very great and grievous , yet no one idle word , or speech savouring of impatience , was ever heard to fall from her . And , when those that attended her , offred sometime to have removed her for her ease , ( and paine , we know , maketh persons usually desirous of oft removall ) she refused it , saying , That she should shortly be removed ; to a better place and state , she meant . The Evening before her departure , she requested Prayer ( of which alwayes she was much desirous ) to be continued by her , untill two of the clock ; about which time , ( which was not before understood what she meant ) as if it had beene some way revealed unto her , her senses so failed , as she could not longer be apprehensive of ought done about her . Her last words were , not much unlike that of S. Stevens here ; Sweet Iesus , helpe me : And , with the Spouse in the Apocalypse ; u Come , Lord Iesus , even now . With which words her speech failing , yet ceased she not , so long as any use of sense continued , to lift up incessantly both hands , while abilitie so to doe lasted ; and the one of them still , when the other of them failed ; thereby giving notice of her heart inwardly lift up unto him , who by his gracious hand at length tooke her hence , and received her to himselfe . With whom leaving her at peace and rest , in joy and blisse , let us likewise lift up our hearts and hands to him ; humbly beseeching him , that he will be pleased to make the things now spoken usefull unto us , and to prepare and sit us for the like end . Amen , and Amen . FINIS . Decemb. 10. 1637. PErlegi concionem hanc funebrem cui Titulus est [ S. STEVENS last Will ] eámque typis mandari permitto . SA . BAKER . Notes, typically marginal, from the original text Notes for div A01547-e130 * Quod est potentissimum imperandi genus ; rogabat , qui jubere poterat , Auson . Idyl . 13. * Sive tegenda habeas , sive legenda putes , Auson . ad Drepan . Notes for div A01547-e510 Summe of the Text. Parts 4. 1. 2. 3. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Point 1. Reason 1. b Iohn 1. 1. c Psal . 45. 6. d Hebr. 1. 8. e Psal . 110. 1. f Matth. 22. 14. g Hebr. 1. 1● . h Deut. 6. 4. Iohn 17. 3. i ●●r . 23. 6. & 33. 16. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 5. 20. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tit. 2. 13. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Esai . 9. 6. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 9. 5. Reason 2. o Iohn 1. 3. Col. 1. 16. p Hebr. 1. 3. Col. 1. 17. q 1 Cor. 6. 11. r 1 Thess . 1. 10. Reason 3. ſ Eph. 1. 1● , 13. 2 Tim. 1. 12. t Iohn 14. 1. u Ierem. 17. 6 , 7. x Psal . 2. 12. Reason 4. y Psal . 97. 7. z Heb. 1. 6. & sic etiam LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Act. 9. 14. 1 Cor. 1. 2 ▪ Vse 1. a Matth. 28 , 20. b Rom. 8. 31. c N●mo nos laesevit , nisi D●ū prius vicerit . August . de ●●rb . Apost . 16. & inde B●da in Rom. 8. d Psal . 23. 4. e Vbi enim aut ●ecum ma●e , aut sine t● 〈◊〉 poterit esse ? Bern. in Advent . 1. f Ioh. 10. 27. 30. ●●●nt 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Galen . pro●●eptic . ● . 7. Nostra omnis vis in animo & corpore sita est : alterum nobis cum D●●s , alterum cum belluis commune est . S●●us● . Ca●ili● . h Genes . 2. 7 , 19. i Hebr. 1. 14. k Quid ●l●ud voces ani●●● , quam Deum quendam in humano corpor● hospitem ? Senec. epist ▪ 31. Divin● particulam a●●ae , Horat. serm . l. 2. S●● . 2. l Iohn 4. 24. m Eccles . 12. 7. n Psal . 32. 2. & ●42 . 3. ● Cor. 2. 11 ▪ Hebr. 12. ●3 . Vse 1. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Galen . ibid. p Meritò pos●it studia majora pars melior , Eucher . ep . ad Valer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plut. de tranquill . Itaque , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysosttem . 8. ●●a● . ●7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Democrit . apud Stob. c. ● . q Omne enim dignius trabit minus dignum , Reg. Iur. Vse 2. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato in Clitoph. & apud Stob. c. 4. ſ Eccles . 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb . apud Stob. c. 53. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Polit. l. 3. Cultus magna cura tibi , magna virtutis i●curia . Cato Censor . apud Ammian . l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Matth. Orat. 49. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Athletis Galen . protrep● . c. 9 & de aliis ibid. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ut qui nec animam habere se sen●●a● . de Dicaearcbo , Cicer. Tusc . l 1. x Tal● ist● stupor me●s , — Ipse quis sit , utrum sit , an non sit , hoc quoque n●scit , Ca●ull . Epigr. 17. P●● a B●nè mori ●●● lib●nter mori , Scnec . epist . 61. b 1 Pet. 4. 19. c Act. 21. 13. d Bern. de temp . serm . 23. & Greg. in Evang. hom . 35. e Matth. 20. 23. f Matth. 26. 39 , 42. John 18. 11. g Cum corpore● passione non sit Dominum s●cutus , Bern. ibid. h Euseb . hist . Eccles . l. 3. c. 25. i Martyres opere , & Martyres ●ol●●●ate ; act● & assectu . k Act. 12. 2. l Non per Martyrium vitam sinivi● , & Martyr tamen e●●itit ; sed mente , non ca●e , Greg. spiritu non corpore ▪ B●rn . m 2 Tim. 4. 6. n 1 Cor. 15. 31. o 2 Cor. 4. ●1 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch●●s . in Psal . 95. & ad . ●ud . l. 5. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●sidor . Fel. l. 3. ●p . 399. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem ibid. t Luk. 16. 26. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anima , pro vitâ , ut Matth. 6. 25. x Luk. 9 ▪ 23. y Ferre crucem & non mori , bypocri●●rum est , Bern. de temp . 56. Point 4. a Psal . 31. 5. b Luk. 23. 46. c 1 Pet. 4. ●● . d 2 Tim. 1. 12. Reason 1. e Luk. 23. 46. f Iohn 12. 27. g Pater spirituū . Hebr. 12. 9. Reason 2. h 1 Pet. 4. 19. i Genes . 2. 7 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An●onin . l. 12. §. 26 Sedib● aethe●iis spiritus ille venit , Ovid. art . l. 3. l Eccles . 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Epicharmus apud P●●t . ad Apoll m Psalm . 31. 5. n 1 Cor. 6. 20. o Act. 20. 28. p Apoc. 5. 9. Reason 3. q ●●●● . 1. 18 , 19. r Matth. 1. 21. Reason 4. ſ Matth. 18. 11. t Act. 4. 12. Reason 5. u 2 Tim. 1. 12. x Hebr. 5. 7. y Esai . 63. 1. z Esai . 43. 11. Reason 6. a 1 Pet. 4. 19. b Non creat , & creata non curat . August . de verb. Dom. 10. c Psal . 31. 5. d Psal . 9. 10. e Psal . 34. 22. Reason 7. f 1 Sam. 16. 14. g Quem Dominus deserit , Diab●lꝰ suscipit . Bern. de ord . vit . h Quem Dominus ●●● recipit , diabolus a●ripit . Reason 8. i Psal . 49. 15. k A man● , i. à potestate , ut Psal . 22. 20. l Psal . 37. 40. * Salvabit c●s . Quare ? qu●b●s meritis ? A●di quod ▪ 〈◊〉 . quia 〈◊〉 it in co d●lcis ca ●sa , a●●amc● 〈◊〉 ▪ ●imirum hoc ●otū est hominis meritum , si totam sp● suam sonat in ●o , qui ●ot● homin●m salv● 〈◊〉 . Bern. in Ps . Qui habitat . conc . 9. & 15. Vse 1. m Ierem. 2. 13. n Luk. 1. 42. Phil. ● . ●0 . o Psal . 22. 29. p 1 Sam. 10. 27. Vse 2. q Prov. 18. 11. r Prov. 11. 4. Ezck. 7. 19. ſ Eccles . 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theocr. Batt● . Dum spirat , sperat . t Pro. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Cum expirat , ex●●es sit . u Psal . 17. 14. x Prov. 18. 10. y Prov. 14. 32. Etiam cum expirat , sperat . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates apud Platon . apol●g Iamblych . de Pyth●g . l. 2. Epictet . dissert . l 3. c. 26. Theodor●t . therap . l. 6 ● ra compe●●●ssimo ha●eatur , quod dicturus sum . Nec cuiquam bono quicquam mali eveni●e potest , nec vi●● nec ●●ortuo : nec unquam res ejus à Deo immortali neg●●gentur . Cicer. Tusc . l. 1. a Psal . 3● . 1● b Psal . 19 15 c Psal . 68. 20. d Iohn 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost . in Psal . 48. e 2 Cor. 5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiphan . f Per mortem ad vitam reditus est . Ambr de bon . Mort. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de vit . Epicur . Dies mortis , aeterni na●alis est . Senec. epist . 102. Vse 3. g Usu 〈◊〉 , quam 〈◊〉 quo mod● Bern. usu magi● , quam sensu . Vse 4. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Alcest . & Greg. Naz. invect . 1. Doubts 2. 1. 2. Doubt 1. Demand 1. ſ Servus non potest condere Testamentum . t Servus est in peculio & cōmercio Domini sui , ex Exod. 21. 21. u Servus qui●quid acquirit , domino acquirit . x Servus nihil habet proprium . y 2 Pet. 2. 19. z Eph. 2. 2. Question . a Rom. 6. 16. Answer . b Iohn 14. 6. c Iohn ● . 34. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut 1 Ioan. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & , Artem puder● proloqui , quam ●actit●s . e Rom. 6. 2. f 2 Pet. 2. 19. Demand 2. * Nemo relinquit , quod non babet . Baldus . Nemo potest legare , quod suum jam non est . Cod. de legat . l. 6. tit . 37. l. 15. Question . Answer . g 1 King. 21. 25. h Munere dato , mulier se donat ; accepto , se vendil , Ludov. Vives instruct . mulier . Christ . l. 1. c. 1● . i 2 Cor. 8. 5. k Genes . 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Basil . Sel. orat . 3. In omnipotentis Dei judicio , non quid datur , sed à quo datur , aspicitur . non offerens ● muneribus , sed munera ab osserente placuerunt . Greg. in registr . l. 7. epist . 126. Omne quod Deo datur , ex dantis mente penlatar . ex dantis enim corde id quod datur accipitur , itaque non Abel ex muneribus , sed ex Abile munera oblata placuerunt . prius namque legitur dominus ad eum respexisse qui dabat , quam ad illa quae dabat . Idem Moral . l. 22. c. 12. l Matth. 4. 9. m A diabolo datur , quod ●raud●bas acqu●ritur . n Pro anim● vestrâ legatione apud vos sungimur . Eucher . ad Valer. o Orator ad vos venio : smite exorator ut sum . Terent. Hecyr. p 1 Sam. 24. 24. q Iohn 3. 16. Rom 10. 32. r Act 20. 28. 1 Pet. ● . 19 , 20. Quam cha●as●●● Christo animatua , pro quâ posuit animam suam ? Iohn 10. 15. ſ Cave , ne sorte dumacquiris pecuniam , perdas animam : nemo enim habet injustum luerum siae justo damno , August . de temp . 215. t Vsque adeo charu● est hic mundus hominibus , ut vi●uerint ipsi sibi ? Idem epist . 162. Esto tu charior tibi quam tua , id quod es , quam id quod habes . Eucher . ad Valer. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apud Plut. de util . ex immic . & adv . Colo● . x Non potest ulla compendri causa cōsistere , ●i co●stetanima intervenire dispendium ? ubi salutis damnum , illic utique jam lu●rum nullum est . quo enim lu●rum capiatur , nisi capiendi sede●inconcussa servetur ? Eucher . ad Valer. Quid tibi proderit , si omnem mundum , aut ipse babeas , ●ut tuis relinquas , si salutis atque animae detriment● patiaris . damno enim ammae totū penitus secū auserunt : nec quicquā homo omnino habere poterit , qui seipsum damno animae percuntis ami●●● . Salv. de avarit . l. 3. Si enim puer infans , cum st Dominus omnium quae jur● sunt ejus , nihil possidet mente sopita , quonam tandem modo quisquam quicquam mente possidebit amissâ ▪ Aug. de Trin ▪ l. 14. c. 24. y Psal . 49. 7 , 8. 1 Pet. 1. 18. z Matth. 16. 26. Doubt 2. a Legato renunciari potest , A Legatariis & fideicommissariis Legatum relinqui potest . b Legatum accipere nemo no●em cogitur . Question . Answer . Direction 1. c Psal . 34. 22. d Psal . 86. 2. e Heram illam decretoriam prospice , Sene● . epist . 102. quâ scil . de ●tern● salute decernitur . f Iudg. 10. 14. Ierem. 2. 28. Direction 2. g Iob 22. 22. h Peccatores & Dei hostes , voces convertibiles . Psol . 37. 20. Rom. 6. 8 , 10. i Nisi discordav●i● cū Diabolo , pacem non habebis cum Deo , August . nom . quest . N. Test . 92. Bellum ad Diabolli , pacem patrat ad Deum , Orig. in Rom. 5. Direction 3. k Iob 22. 22. l 1 sal . 37. 31. & 40. 8. V● figam orationem tuam in auribus meis ? Fige in corde tuo legem meam , Aug in Psal . 85. m Iudg. 9. 7. n Qui audiri vult à Deo , prius audiat Deum , Aug. hom . 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , debilies apud Homer , I●ad . ● . o Ne avertas aurem ●uam ● mondatis Domini , ne avertat & ipe suam à pr●cibus tuis , Lern. de temp . 29. Quare i● non percipts auribus tuis●ver . ba ejus , ● quo vis percipi lachrymatuas ? August . de temp . 245. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 5. 15. p Psal . 58. 4 , 5. Vide August . Inn. alios ibi . q Prov. 28. 9. Ejus enim Deus precem i● tribulatione cōtemnit , qui legem ipsius in tranquill ta●e contempsit , Greg. Moral . l. 5. c. 30. r Prov. 1. 24. 28. ſ Esay 1. 15. t Quid justius ? quid aequius ? non respeximus , non respicimur ; non audivimus , non audimur , Salv. de provid . l. 3. u Zach. 7. 11. 13. Direction 4. a 2 Cor. 6. 12. Question . Answer . b 2 Cor. 7. 1. c 1 Iohn 3. 3. d Malach. 1. 8. e Peccante nil est tetrius , Nil tam leprosum aut putridum : Cruda est cicatri● criminum ; Olctque ut antrum Tartari , Prudent . de Coron . 2. f Psal . 11. 5. Esay ●4 . 6. g Indignum est dare Deo , quod homo quilibet dedignetur . Hieron . in Mal. 1. h 2 Pet. 3. 13. i Apoc. 21. 27. k 2 Tim. 2. 21 , 22. l 1 Sam. 2. 2. m Iam. 1. 27. n Iam. 4. 8. Ierem. 4. 14. o 1 Tim. 5. 22. 1 Iohn 5. 18. p 2 Cor. 10. 3. q Ioh. 17. 11 , 15. r Galat. 1. 4. 1 Iohn 5. 19. ſ Nemo non aliquod nobis vititim , aut commendat , aut imprimit , aut nescientibu● allinit , Sen. epist . 7. affricant nobis rubiginem suam . Ibid. virus suum in vicinos transferunt . Idem de irâ , l. 3. c. 8. t Eccles . 9. 12. u 1 Thess 5. 23. 2 Pet. 3. 14. Conclusion , with Recapitulation . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato Polit. l. 10. Notes for div A01547-e11900 a Iob. 42. 15. Esther 2. 3. Psal . 144. 12. Itaque Aristoteles qu●renti , quâ de causa pulchrarum consortio ▪ delectentur homines , respondit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Laert. l. 5. b Rara est concordia form● Atque pudicitiae . — Iuvenal . Sat. 10. L●s est cum formâ magna pudicitiae . Naso ep . 15. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. apud Galen . pro●rept . Quas majora ●ranent discrimina , Iuven. ib. c Helena apud Euripidem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Sine culp● , sine ●abul● , Apul. apol . e Quae ●asta est ? de quâ mentiri faina veretur , Bias apud Auson Lud. Sap. f Prov. 31. 30. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Menander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Galen . protrept . c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theocrit . Idyl . 23. — Summ● nequicquam pelle decorus , Pers . Sat. 4. Introrsum turpis , speciosus pelle decor● , Flacc. l. 1. epist . 16. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eustath . in Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Inde Homero , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . in Il. ● . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Menexen . Proverb . 11. 22. l Gratior est pulchro veniens è corpore virtus . Maro Aeneid . lib. 5. licet reclamante Seneca epist . 66. m Prov. 31. 10. 29. n Tit. 2. 5. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mukeris conjugatae symbolum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●lu● . conjug . praecept . p Eccles . 7. 28. q Vitreum Marga●●tum . Irenaeus ●rasal . adv . haeres . 1. Tertull. ad Martyr . c. 4. & ex cod Hicron . ad Demetr . & ad Laet. r Splendida ●eccata , Aug. adv . I●●ian . l. 4. c. 3. & de nupt . & conclip . c. 3. ſ Tit. 2. 10. t Plus in he●● valere vires ingeni Quam gratiam , insirmat valorem grati●● . a Charit●●s incipit , ut a se , sic ● suis . b 1 Tim. 5. 4 , 8. c 1 Cor. 13. 4. d Hebr. 13. 1. 3. e 1 Tim. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 2 Cor. 9. 12. g Matth. 10. 42. h Matth. 18. 19 , 20 i Matth. 6. 6. k Psal . 63. 6. Esa● 26. 9. Ca● . 3. 1. l Vere dolet is , qui sine teste dolet . Martial . l. 1. epigr. 34. Tal●s quisque est , qua'is apud se est ; qualis est r●mo●s a●bitris . m Quod Lucitio Seneca , epist . 2. Cum multa pe●curreris , ●num altquod excerpe , quod illo die concoquas . o Prov. 17. 16. p Termi●●● ad quem dat appellatien●m . q Tot● vitâ discendum est ●ori . Senec. de brevvit . c. 7. Egregia res est , mortem condiscere , Idem ep . 26. Magn● i●s est , & diu discenda , cum advene●it hora illa inevitabilis , aequo animo abire , Idem epist . 30 r Perseverantia sola virtutum co●onator , Bern. epist . 32. & 109. ſ Cedunt prima postremis , Tacit. annal . l. 13. Vita posterier priori praejudicat , Hier. ad Furia● . t Da quod jubes , & jube quod v● , August . de dono ●ersever . c. 20. u Apoc. 22. 20. 
A10034	----	A sermon preached at the funerall of Mr. Iosiah Reynel Esquire, the 13. of August 1614. in East-Ogwell in Deuon. By Iohn Preston Minister of Gods word in East-Ogwell Preston, John, minister of East Ogwell. 1615 Approx. 49 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A10034 STC 20282.5 ESTC S115167 99850386 99850386 15583 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10034) Transcribed from: (Early English Books Online ; image set 15583) Images scanned from microfilm: (Early English books, 1475-1640 ; 1001:7) A sermon preached at the funerall of Mr. Iosiah Reynel Esquire, the 13. of August 1614. in East-Ogwell in Deuon. By Iohn Preston Minister of Gods word in East-Ogwell Preston, John, minister of East Ogwell. [28] p. Printed by Nicholas Okes, for Richard Boulton, and are to be sold at his shop in Chancery-lane, London : 1615. Signatures: A-D⁴ (-A1, D4). Running title reads: A funerall sermon. Identified as STC 20267 on UMI microfilm. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Reynel, Josiah, d. 1614. Funeral sermons -- Early works to 1800. Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A SERMON PREACHED AT THE FVNERALL OF Mr. IOSIAH REYNEL Esquire , the 13. of August 1614. in East-Ogwell in DEVON . By Iohn Preston Minister of Gods word in East-Ogwell . LONDON , Printed by Nicholas Okes , for Richard Boulton , and are to be sold at his shop in Chancery-lane . 1615. TO THE RIGHT WORSIPFVL SIR THOMAS REYNEL , SIR GEORGE REYNEL , SIR CAREW REYNEL , KNIGHTS : Mr. RICHARD REYNEL Esquire , Grace , Mercy and Peace in the blessed LORD IESVS . RIGHT WORSHIPFVL , IT may seeme strange that I haue ioyned you all together in one Inscription , when euery one of you seuerally are worthy of a better gift then here is exhibited , or by me can be giuen ; yet herein I haue done no more then nature , brotherly affection , and Christianity hath done . That I haue clothed this in the liuery of your Patronages , I might haue giuen many reasons : First , for that you are louers of true religion , and fauourers of all true professors . Secondly , because it was preached at the interring of your deere brother . Thirdly , because I had rtaher the whole world shold condemne me as vniust , & the curious and captious carpe at me , then you should so much as thinke me vnthankfull . I owe vnto you all a double debt , of Loue , and of Seruice . Of loue , the more I pay , the more I owe ; though a debt once paid , be no more due , yet loue being paid , is still due . Seruice I will bee ready to pay to the vttermost , though it come short of your great deserts , and of my manifold desires : I that yeeld to all in learning , will yeeld to none in loue and seruice to you . But to you right worshipful and worthy Patron , I owe a treble debt , of Loue , of Seruice , and Thankfulnesse : Of loue , for your extraordinary kindnesse in preferring me , and for that countenance you haue continually giuen to my weake Ministerie : Of seruice , such as I can performe , I will not faile ; daily beseeching God for the increase of his spirituall graces here , and eternal glory hereafter , both to your selfe , and al such as are d●ere vnto you . Of thankfulnesse , in patronizing me being absent , kindly entreating me present , and for affecting me long before I was by you preferred . Of some I shall be hardly censured , of others thought ambitious in seeking mens fauours . For this I care not , so the well-affected Christian may think of the shortnesse of his life , and thereby prepare to dye ; and being ready , to bee willing to dye , and you be pleasd to procure a quiet passage vnder your patronages for those few indigested meditations , which were by Gods permission , and his assisting Spirit , first preached , and now published : I ascribe the patronage to you , the vse to the godly , and the successe to God. The God of peace giue you the peace of God which passeth all humane vnderstanding , and affoord you many comforts and ioyes in this life to the end , and in the next his ioy without end . Your worships in all faithfull seruice , IOHN PRESTON . A SERMON PREACHED AT THE FVNERALL OF Mr. IOSIAH REYNEL Esquire , the 13. of Aprill 1614. in East-Ogwell in Deuon . PSAL. 39. 5. Behold , thou hast made my dayes as an hand bredth , and mine age is nothing in respect of thee : surely euery man in his best state is altogether vanity . THE Princely Prophet Dauid , who was a man after Gods owne heart , 1. Sam. 13. 14. The chosen of God , Psa. 78. 70. A man gratious with God , Act. 7. 46 The seruant of God , Ps 89. 20. The type of Christ. Acts 2. 25. Nay Christ is called the son of Dauid , Math. 1. 1. The sweet singer of Israel , a man that had tasted the full cup of Gods mercies , and had beene plunged in many troubles , insomuch as hee said : Great are the troubles of the righteous , Psa. 34. 19. Hee doth often complaine of his troubles , and that with great griefe and bitternesse of minde , and chiefly in this place . This Psalme is partly narratiue , partly precatiue : In the first part Dauid declareth how hee had purposed with himselfe to take need of murmuring against God , which might arise through the iniuries of men . In the second part he desireth that God would certifie him of the vanitie of this life , and therefore he saith : Lord let me know my ●●d , and the measure of my dayes what it is : let mee know how long I haue to liue . Psal. 39. 4. In another place hee saith : Teach vs so to number our dayes , that we may apply our hearts vnto wisdome . Psa. 90. 12. Dauid in these words doth not desire death , but he requesteth that he may be brought to a serious consideration of his mortality , as is euident by the words , Let me know my end : that is , the end of my naturall life , of my daies , which by thy decree I must liue in this world , and then he saith ; Behold , thou hast made my dayes as an hand breadth , and mine age is nothing in respect of thee : surely euery man in his best estate is altogether vanity . Here note 4 things . 1 A note of attention , Behold . 2 A confession , thou hast made my dayes as an hand bredth . 3 An asseueration : surely , 4 An amplification , euery man in his best estate is altogether vanitie . It is as much as if the Prophet had said ; Behold , I will shew and declare vnto you by a twofold comparison , that the Lord hath made my dayes short ; for they are but as an hand bredth , which is one of the shortest measures , and the time of my life is as nothing , or like to nothing ; and surely euery man , not onely such as are of base condition , but the mighty and the noble are vanity . [ Behold , ] This word behold , consisteth of few letters , lesse sillables , yet very significant : Sometimes it is a badge of admiration , as Behold a Virgine shall conceiue and beare a sonne , and thou shalt call his name Immanuel , Esay 7. 14. Sometimes a signe of alteration , as Behold I will make all things new . Reu. 21. 5. Sometimes a token of gladnesse ; Behold , I bring you tydings of great ioy that shall be to all people , Luke 2. 10. Sometimes a point of demonstration , Behold the place where they haue laid him . Mark. 16. 6. Sometimes it shewes a thing vnknowne , Behold I will send you Eliah the Prophet , Mal. 4. 5. Sometimes it is taken scornefully , Behold the man that tooke not God for his strength , but trusted in the multitude of his riches , and put his strength in his malice . Psalm . 52. 7. Sometimes it is a note of attention , Behold I stand at the dore and knocke , &c. Reu. 3. 20. Declaring his loue to the Laodiceans . In this one word behold , here is comfort for such as faint , and Gods loue is shewed towards such as repent . In this place it is a note of attention , to put vs in minde of the breuity and shortnesse of our liues . Here obserue , that euery word in the Scripture is remarkeable , and this word behold is not a word of course , but a note to stirre vp our attention . It is like the sounding of a Trumpet before some waighty Proclamation , or like the ringing of a great Bell , before the Sermon of a famous Preacher : it is set downe to moue vs to attention to heare for afterward . Esay 42. 23. One figure may stand for many hundreds , one counter for many pounds , one little boxe may containe many iewels : So one word of the Scripture may point out vnto vs many things worthy our obseruation , and what can bee greater then to heare , to learne , and to learne to know how short our life is . Let him that hath an eare heare . Reuel . 3. 6. The vse may reproue such as will not be warned , by any marke or note , nor stirred vp to heare , but become voluntary deafe Adders , refusing the voyce of the charmer , though he be most expert in charming , Psal. 58. 4. 5. They will not heare Christ crucified , Gal. 3. 1. They are enemies of the crosse of Christ , Phil. 3. 18. who is able to kill our sinnes , and quicken our soules . When the balme tree is cut in summer , that the sweete liquour drop forth , the inhabitants preserue it in viols : when the Word , which is the spirituall baulme , is diuided by preaching , 2. Tim. 2. 15. the people should bring empty pitchers with them , as the widdow did at the command of Elisha , 2. King. 4. 5. the empty pitchers should be attentiue eares ; but either they are without mouthes , or without bottomes ; without mouthes to let in one drop of grace , or without bottomes that when we haue put it in and looke to see it againe in your liues , behold it is runne throughout , as water through a siue , and scarce leaues any wet behind it . It is not enough to eate meate , vnlesse the stomacke retaine it ; so it is not enough to heare , vnlesse men lay it vp in their hearts , as Mary kept the sayings of Christ in her heart , Luk. 2. 51. We must haue eares of atention , and hearts of retention . In vaine doth the Preacher open his mouth , vnlesse God open the heart , when God opened Lidiaes heart , then she attended to the things which Paul spake , Act. 16. 14. As men come so they speed , and as the affection is , so is the profite : If they bring empty pitchers they may be filled , but if their vessels be full of wickednesse , they can neuer be filled with goodnesse : As we do Gods workes to holinesse , so we shall finde comfort to holinesse : It is to bee feared , least many go home with vnfallowed Hos. 10. 12. nay with vnhallowed hearts . Secondly , for instruction to vs , where God is an admonisher , there let vs be admonished ; where hee is a Teacher , there let vs be schollers ; and if he haue made our daies as an hand bredth , then let vs resolue to die , and prepare for death . It is decreed in the high Court of Parliament , that all shall die , euen in heauen , Heb. 9. 27. for we must die , and wee are as water spilt on the ground . 2. Sam. 14. 14. which cannot bee taken vp againe . Wise Salomon , godly Dauid , religious Iosiah , faithfull Abraham , iust Lot , righteous Noah , zealous Moses , trusty Ionathan , dilligent Peter , and carefull Paul , haue dyed ; it is certaine we shall die , but the time vncertaine , and the place . The time is vncertaine , God came to Dauids child in his infancy . 2. Sam. 12. 18. to the widdowes sonne in his yourh , Luk. 7. 12. to Iacob in his old age . Gen. 49. 33. God hath ordained and limited to euery liuing creature his appointed time wherein to liue and grow , and next to decrease and die ; and as it pleaseth God to prolong or abridge their liues , so he disposeth of the second causes , and meanes whereby he will haue it brought to passe , and so euery one hath his certaine limits and terme of life set him . Iob saith , Is there not an appointed time to man vpon earth , and are not his daies as the daies of an hireling . Iob. 7. 1. Againe , Are not mans daies determined , the number of his months are with thee , thou hast appointed his bounds which hee cannot passe ? Iob. 14. 5. In the same chapter , All the daies of my appointed time will I waite till my changing shall come . 14. God hath appointed how long euery man shall liue , and though foure score yeares be no long course , yet there are but few which hold out to the vttermost end thereof , in regard of thē that stay by the way . Some are cut off euen before they haue begunne their course , and some in the mid-way , and that through so many sorts of sickenesses , with other inconueniences and accidents , that a man cannot possibly comprehend , or conceiue them all . As death spares not any person , so it respects not any place . A man may be murthered in the field as Abel was , Gen. 4. 8. A man may fall backeward sitting quietly in his chaire , and breake his necke as Eli did . 1. Sam. 4. 18. Or dye in the Temple as Senaherib did Esay 37. 37. Or at the Altar as Ioab 1. King. 2. 34. While Iobs sonnes were feasting , the house fals vpon them Iob. 1. 19. While the scoffing boyes were mocking , Beares came from the wildernesse and deuoured them 2. King. 2. 24. While Corah and his company were contending , the earth opened and swallowed them vp Numb . 16. 31. 32. While the Captaines and their fifties were fetching the Prophet perforce to the King , fire fals from heauen and consumes them . 2. King. 1. 10. Thus death doth follow vs wheresoeuer we goe , and is ready to ceize vpon vs wheresoeuer we are . Thou hast made my daies as an hands bredth . Some say thou hast set my daies short , some thou hast made my daies mourning ; some , thou hast made my daies of foure fingers wide , Taphat signifieth the measure of the palme of the hand , which is of foure fingers . The meaning of the Prophet is this : Thou Lord hast made my life short , like the palme of an hand , which is of foure fingars , which is one of the shortest measures . Seeing the life of man is but as an hand bredth , it affoordeth this doctrine , that mans life is short , and of no long continuance . Our life is compared to grasse Esay 40. 6. which withereth . To a shadow which passeth Psalme 102. 11. To smoake that vanisheth , Hos. 13. 3. To a bubble that is dissolued : To a weauers shuttle for swiftnesse , Iob. 7. 6. To a spiders web which is soone swept away . To a cloud that goeth away . Iob. 7. 9. To a flower that fadeth , Iob 14. 2. To a vapour which is soone dispearsed , Iam. 4. 14. Remember that my life is but a winde Iob. 7. 7. No meruaile if when the winde bloweth the leafe fall , if when the death appeareth , the night end . There is one saith , our life is an heauy sleepe , fed with false and imaginary dreames , and he calleth it a Comedy , or rather in our daies a Tragedy of transitory shewes and disguised persones . Sometimes to a birds nest made of straw and dung , that the winter soone dissolueth . There is another calleth it a childs game , that buildeth houses of sand on the shore , where euery waue washeth them away . Is our life so short ? then it is better to die then to liue , and the day of death is better then the day of birth . Eccles. 7. 3. The day of death is not a perishing but a parting . The soule is not lost to the body , but onely sent before it to ioy . If the soule bee painefully laid off , it is ioyfully laid vp . Through our natiuity wee come to the race , through death to the reward : through birth to the floud , through death to the hauen ; through birth to the fight , through death to the victory ; through birth to labour , through death to rest ; by birth to sorrow , by death to ioy ; by birth to life , which is full of all sorrowes and troubles , by death to life eternall which is free from all sorrows . Death is rather the flight of sinne , then the detriment of man dying , because to the iust death is not the end of nature , but of sinne , as a Father saith . To leaue this world and inherite a better should seeme nothing . Death is a passage from sinne and corruption to glory and immortality , from this earth to heauen , from the company of sinners , to the company of Saints ; from sorrow , to solace ; from paine , to peace ; from sicknesse , to safety ; from persecution , to triumph ; from the bondage of Pharoah , to the liberty of the sons of God. The consideration heereof made Salomon , who for wisedome might seeme a God , for gouernement deseruedly might be King , and for learning might bee a Prophet , to say ; All things vnder the Sunne are vanity and vexation of spirit . Eccl. 2. 11. Seeing all things in the world are vanity , better is a good death then a bad life , and the day of death better then the day of birth . When we are borne wee are mortall , but when wee shall rise againe , wee shall bee immortall : wee are aliue in the wombe , to die in the world , but dead in the graue to liue in heauen . Our life is not compared to an ell or yard , to a pace or to a cubite , to a mile or to a furlong , to a fathome or to a foote , but to an hand bredth , a very short measure . Man that is borne of woman is of short continuance . Iob. 14. 1. Few and euill haue the daies of my life bene . Gen. 47. 9. The time of our life is three score yeares and ten , if a man come to foure score , then there is nothing but weaknesse . As Ionah his gourd was soone come and soone vanished , Ionah 4. 6. so man is soone borne and soone dead . This world is as a Stage , and man as an Actor , when he hath plaid his part hee is gone . Our liues shorten as if the booke of our daies were by the pen-knife of Gods iudgement cut lesse . Before the Floud they were in Folio , they liued almost a thousand yeares , Methushelah liued nine hundred sixty and nine yeares , Gen. 5. 27. the whole chapter will shew vs how long the men liued before the Floud . After the Floud in Quarto , then they liued an hundred and twenty , and an hundred and seuenty . Gen. 25. 7. In Dauids time in Octauo , three score and foure score yeares , but with vs in the daies of the Gospell , in Decimo sexto in the least volume , now at forty , fifty , or sixty yeares , old men , and so we are dying almost so soone as we beginne to liue . The Elements are more mixed , drossie , and confused , our new sins call for new plagues ; the aire is more infected and contagious , and our sinnes of drunkennesse and surfeiting do not want to second all the rest : we may obserue that neither planers aboue , nor plants below , yeeld vs expected comfort . So God for our sinnes doth cause the heauen to be as Brasse , and the earth as Iron , and the aire with the winds to bee tempestuous , and so almost euery thing which was created for mans vse is become his enemy , and all because wee turne all things to vices corruption , which were giuen for natures protection : and therefore what wee haue diuerted to wickednesse , God hath reuerted to our reuenge . Wee are sicke of sinne , and therefore the world is sicke of vs. How soone doth the sand runne downe in the houre-glasse , how quickely doth the Sunne beginne to set ? so speedily doth our time passe away . Future things are alwaies beginning , present things alwaies ending , and things past are dead and gone ; while wee liue we die , and then we leaue dying , when we leaue liuing : Better it is therefore to die to life , then to liue to death , because our mortall life is nothing but a liuing death , and life continually flyeth from vs and cannot be with-held , and death hourely commeth vpon vs and cannot be with-stood : No armour resisteth , no threatning preuaileth , nor no entreaty profiteth , against deaths assault . If all perils spare our life , yet time and age in the end will consume it . As a riuer that riseth in the Forrest passeth by many rockes , runneth and tumbleth , and maketh a noise , yet in the end entreth into the sea : so fareth it with mans life , he commeth into the world with paine , and beginneth his course with pittifull cries , and is daily molested with sicknesses , and neuer ceaseth running , till in the end he fall into the sea of death : As euery man hath his Genesis , so hee must haue his Exodus , and as we are borne to liue , so we are borne to die . Our dying on earth is but the taking of our iourney to heauen : Why are we vnwilling to loose that , which cannot be kept ? The good Pilot sitteth at the sterne to guide his ship ; and so a good Christian to direct his life must thinke on death : death is the dore whereby we must go out of bondage , and therefore as he that is in prison taketh great comfort to sit vpon the threshold , that when the doore is opened , he may the sooner get out : so we must alwayes haue our mindes fixed vpon death , for passe wee must , but how or when wee know not . Emosinarius hauing his Tombe in building , commaunded that it should bee left imperfect , and that his seruants euery day should put him in minde to finish the same , that so hee might prepare to dye . The vse of this doctrine is , forasmuch as our life is short , and nothing almost shorter , let vs prepare for death , for we must dye . Bee yee prepared , for the sonne of man will come at an houre when yee thinke not , Luk. 12. 40. All estates of men are exhorted to prepare , old and young , rich and poore , Prince and Peasant : the danger is great , if men be found vnprepared : as death leaueth men , so the day of iudgement shall finde them . If the tree fall toward the South , or toward the North , in the place that the tree falleth , there it shall be . Ec●le . 11. 3. As Ishbosheth being found asleepe , was killed by Rechab & Baanah , 2. Sam. 4. 6. 7. euen so if we be asleepe in sin , and vnprepared , we shall be killed by Sathan . Because the fiue foolish virgins had not oyle to maintaine their lampes , the Bridegroome said , I know you not . Mat. 25. 12. Because the man which came to the wedding was not prepared , he was cast into vtter darknesse , Mat. 22. 13. As he is left behind that is vnprepared when the winde serueth , and the ship vnder saile , euen so he is left in damnation that is not prepared for the Lord when death commeth . Many men prepare for life which is vncertaine , and forget death which is certaine . I say vnto all men , Watch , Mark. 13 37. The day of the Lord will come as a thiefe in the night . 2. Pet. 3. 10. a thiefe as well for stealing on vs , as stealing from vs : he comes in the darke when no body sees , treades on wooll , that no body heares , watcheth an houre that no body knowes . It may be he will come when men are banqueting , as on the old world , Luk. 17. 27. Or when they are drunken , as on Belshazzer , Dan. 5. 25. Or when they are committing filthinesse , as on the Israelitish man , and the Moabitish woman . Num , 25. 8. Or when they are coueting , as on the rich man , Luk. 12. 20. Or when they are gormandising , as on the glutton , Luke . 16. 22. Or when they are lying , as on Ananias , Acts 5. 5. No thunder now can beat into them a feare of that which then no power shall ease them of . We know Christ will come , let vs prepare for his welcome . We are all housholders , our bodies are our houses , our soules our goods , our sences are the doores and windowes , the lockes are faith and prayer . The day of our death will come as a thiefe ; a thiefe commeth when men do not looke for him : so the day of death commeth suddenly . A thiefe commeth not when the maister of the house is watching , but when he is asleepe : so many times the day of the Lord commeth on men , not when they seeme to watch , but when they are secure and carelesse : let our repentance watch , let it neuer sleepe , least we perish . But men now put farre away the euill day , and they flatter themselues with the remotenesse , the vision that he seeth , is for many dayes to come , and he prophesieth of the times that are farre off , Ezek. 12. 27. Surely there is no peace to the wicked , Esa. 57. 21. Their rose buds are not withered , their dances are not done , sleepe conscience , lye still repentance , they will not prepare for death . God made garments for Adam of dead beasts skins , Gen. 3. 21. to put him in minde that he was condemned to dye , and to make the remembrance of death familiar vnto him , that the losse of life might not affright him , who alwayes ware the liuery of death vpon him : so we feed daily vpon dead creatures , this should teach vs to prepare to feed dumbe creatures . Secondly , because our liues are short and sinfull , it should worke in vs a willingnesse to dye . Blessed are they which die in the Lord. Reu. 14. 13. First , they are blessed in respect of the place : for if we consider the world wherein we liue , it is a vale of misery , a prison , and a place of vexation and trouble , as the Apostle saith , Wee know that euery creature groaneth with vs also , and trauelleth in paine together vnto this present , Rom. 18. 22. But heauen is a place of ioy , rest , and of comfort . This place is of no certaine continuance , here we haue no abiding Citty , but wee looke for one to come , Heb. 13. 14. But heauen is of continuance : for the foundation thereof is God. Secondly , they are blessed in regard of their company : for here we liue among the wicked and sinfull men ▪ but there we shal enioy the company of innumerable Angles , Heb. 12. 22. It was an excellent change when Dauid was called from a Sheepheard to be a King : so was it an excellent change in Saul when hee was called from seeking his fathers Asses , to be a King ; yet this is nothing in respect of their estate which are called from this world to heauen , where there is light without darknesse , wisedome without ignorance , vnderstanding without error , reason without obscuritie , memory without obliuion , and ioy without sorrow , where , whatsoeuer shall be desired , shall be present ; neither shall any thing bee desired which is not comely : where God shall be seene without end , loued without lothing , and praised without wearying . Thirdly , in regard of their condition they are blessed , for they rest from all their labours : for they which dye in the Lord , or for the Lord , are with the Lord. Paul desireth to be dissolued , and to be with Christ , Phil. 1. 23. Death considerd in Christ , and ioyned with a good life , is to Gods elect an aduantage , Phil. 1. 21. nothing else but a bridge ouer this tempestuous sea to Paradice , Gods mercy made it so ; not by making death in it selfe good , but an instrument of good to his . Why is any man vnwilling to dye ? Death doth not separate vs from God , but it maketh vs draw neere to God : then doe wee draw neere to God , when we are separated from the body . As Pharaohs Butler could not see the face of the king when hee was in prison , but beeing loosed from his bonds , he both saw him , and gaue the cup into Pharaohs hand , Gen. 40. 21. So as long as we are in the prison of our bodies , we cannot see the face of God ; but being loosed , we shall see God face to face , 1. Cor. 13. 12. and enioy that vnspeakable good which God hath prepared for them that loue him . 1. Cor. 2. 9. Hast thou feared God in life ? then do not feare death : for the sting of death is taken away by Christ , so that as hony is not truely hony when it hath lost its sweetnesse ; nor vinegar truely vinigar , when it hath lost its tartnesse ; nor Aloes truly Aloes , when it hath lost its bitternesse : so the death of the righteous is not truly death , hauing lost his sting , fearfulnesse and terrors in the godly . The dying out of this world is not a death , but a life rather , and therefore as Iulian said to Christ ; O Galilean , thou hast ouercome me : so may death say to them , O Christian thou hast ouercome me . What is death that thou fearest it ? it is a departure from this wicked world , a dissolution of the bodies of the godly from bonds , that they may be with Christ ; it is a returning to our heauenly Countrey from this pilgrimage , it is a deliuerance from the misery of the world , it is a returne from banishment to our fathers house , it is a preparation for the glory of the resurrection . Why dost thou feare death ? Death hath onely the name of death , not the sting of death . As the brazen serpent in the wildernesse had the forme and shape of a serpent , but not the life a serpent , nor the sting of a serpent , Num. 21. 9. So death hath the likenesse and semblance of death , but it hath no sting , it hath no venome , it hath no poyson . If a Bee sting a dead carkasse , she looseth not her sting ; but if she sting a liuing man , she looseth her sting : so death stinging vs which were as dead flesh , did not loose his sting ; but stinging Christ , he hath lost his sting : therefore we may now say ; O death where is thy sting . 1. Cor. 15. 55. Thy sting is no sting vnto vs , but a crowne of reioycing . 1. Thess. 2. 19. It is a Midwife to bring vs out of the wombe of this world , into the land of the liuing , Psa. 27. 13. Death is as a ship wherby we faile from earth to heauen . Do not feare the graue : for thou sowest but a carnall and corruptible body , to reape an incorruptible and spirituall in the resurrection . Be willing to change drosse for gold , and corruption for incorruption . If one enemy finde fauour at another enemies hand , why should a dutiful child feare to go home to his heauenly father , a penitent soule to his sweete Sauiour , and an obedient member to be ioyned with his head ? If he came into this world to redeeme vs , why should we doubt but at our death he will receiue vs. He that accepteth his enemies , will hee reiect his friends ? He that bought vs so deere , will he refuse his penyworth ? If he affected our company so much on earth , ( as that hee sayd ) My delight is to be with the children of men , Pro. 8. 31. Hath he now so forgotten his old loue , as not to admit vs into his company in heauen . Hee came hither to buy vs an inheritance , and hee went from hence to prepare it for vs. Ioh. 14. 2. And when wee are to enter into possession , will he exclude vs ? No , no : The eyes of the Lord are vpon them that feare him , to deliuer their soules from death . Psa. 32. 18. 19. Pretious in the sight of the Lord is the death of his Saints , Psal. 116. 15. Pretious , as the end of labours , as the consummation of victory , as the gate of life , and the ingresse of perfect security . Let vs remember his loue in adopting , his truth in promising , and his power in performing , and our feare of death wil soone be altered into a desire of the same . He come to open heauen gates , and what meant he , but that wee should enter in ? He came to vs on earth to innite vs to him , and why departed he from the earth , but to haue vs follow him ? He abandoneth none , but abandoned by them . Hee is easily found where hee hath been carefully sought . Well , death to the good is counted a quiet hauen , and to the bad it is counted shipwracke , The wayfaring man doth willingly demand where his mansion and stay shall be . The seruant doth often account when his yeare is ended , the husbandman doth alway expect haruest , and a woman with childe doth wait for her time of deliuery : so the seruants of God do thinke of their death , & so looke where their treasure is , there will their heart be also . Math. 6. 21. If a Prince should command a Beggar to cast off all his ragges , and bid him prepare himselfe to come into his presence , and liue daily in his company , would the beggar delay , or be sorry because hee shall enioy the company of a Prince ? Much lesse should wee delay , or bee sorry , when God , the Prince of Princes , calleth vs by death into his priuy chamber of heauen . Therefore let beasts , and heathen , adulterers , and murtherers feare death , because they thinke , and it is certaine , that all their ioy ends with their death ; and let not Gods children feare death , because it is an entrance into ioy , and eternall felicity in heauen . And my age is nothing in respect of thee . Some read it age , some substance , some life ; in the originall , My time is nothing in respect of thee ; nor this life nothing in respect of the life to come . It is some thing in the eyes of men , which see onely things present ; but before God , which seeth things to come , which is eternity , which wanteth all measure , it is altogether nothing . This teacheth vs , that our life , how long soeuer it be , being compared with the eternity of God , is as nothing ; and worldly prosperity beeing compared with eternall felicity , is as nothing . God is infinite , and our life is finite : it were a most vnequall valuation to compare , and much more to preferre things which are in no proportion of goodnesse to the things which are vnder-valued ; for betweene temporall and eternall , heauenly and earthly things , can be no proportion . One day with the Lord is as a thousand yeares , and a thousand yeares as one day . 2. Pet. 3. 8. I am Alpha and Omega ( saith God ) Reu. 1. 11. the first , and the last , without beginning and without end . But man had beginning , for hee was made of the dust of the earth , Gen. 2. 7. and man shall haue an end of his time , for hee shall returne to dust , Gen. 3. 19. What proportion is there betweene God and man ? God is the Creator , man the creature : God is Immortall , man mortall ; God the Maker , man made by God ; God the Potter , man the vessell of earth ; God is mighty , man is weake . If persecution happen , saint not , God is mighty ; if pouerty , shrinke not , God is wealthy ; if thy conscience grieue thee , runne to God hee is mercifull ; if thy ignorance dismay thee , run to God hee is wisedome : Worldly prosperity is of short continuance , but heauenly happinesse shall continue for euer . This serues to instruct vs to preferre the life to come before this life , for in the world to come there is life without death , rest without labour , health without griefe , light without darkenesse , day without night , and happinesse without end . The eye hath not seene , the eare hath not heard , neither came into mans heart , what God hath prepared for them that loue him . 1. Cor. 2. 9. In heauen there is no sickenesse nor sorrow , no crying out nor complainig . There is no neede of the Sunne , neither of the Moone to shine in it , for the glory of God did light it , and the Lambe is the light of it . And the people which are saued shall walke in the light of it , and the Kings of the earth shall bring their honour and glory vnto it : And the gates of it shall not be shut by day , for there shall be no night there . Reu. 21. 23. 24. 25. As God is our light heere , so hee will be in heauen , Hee is the Sun which borroweth not light from another . Hee is the Way . Ioh. 14. 6. The Dore , Ioh. 10. 9. The Vine , Ioh. 15. 1. The liuing Bread. Ioh. 6. 51. Hee is the light by participatton here , and by fruition in heauen . Our Sauiour said , I will be with you to the end of the world , Math. 28. 20. that is , hee will be with the godly , as long as any be on earth , and hee will be with them for euer in heauen . Christ will not be light to the wicked in this life , and therefore he will be no light to them in the life to come . Hee will bee life to none that are appointed to death , nor the bread of life , to such as had rather the Onions and Garlicke of Aegypt , then Milke and Hony in the heauenly Canaan . To whom God doth giue the light of Grace heere , to them hee will giue the light of glory in heauen ; to whom hee denyeth the one , hee will neuer giue the other : If God make vs partakers of Christs Ignominy , he will make vs pertakers of his Glory . Secondly , seeing all things are mutable in this world , let vs lay vp our rest in the world to come . There is nothing vnder the Sunne which is perpetuall , but all subiect to diuers mutations : kingdomes are subiect to mutability , as we may see by Israel and Iudah , how did they flourish for a time , now they are gone , and their Kingdomes possessed by others ? How often hath the gouernement of Rome beene changed ? Famous Citties haue come to nought . One Generation passeth , and another succedeth . Eccl. 1. 4. In another place he saith : Surely the light is a pleasant thing , and it is a good thing to the eyes to see the Sunne . Though a man liue many yeares , and in them all he reioyce , yet hee shall remember the daies of darkenesse , because they are many , all that commeth is vanity , Eccl. 11. 7. 8. Man is not perpetuall , for man is borne to die , as we see daily by experience : Houses built with great cost and charge become ruinous : Trees haue but a time and then wither . What is there vnder the Sunne that is perpetuall ? The light of our eyes is but for a time , but the happinesse of the godly lasteth for euer . The rich man can haue his riches but for a time , nor the great man his honours , nor the King his Crowne , nor the wanton his pleasures , but the godly mans happinesse lasteth for euer . The true difference betweene earthly things and heauenly consisteth in this , earthly things are much desired , but being obtained they content little , heauenly things are desired little , but once gained , satisfie much ; and therefore lay not vp treasure vpon earth , where the moth and canker corrupt , and where theeues dig through and steale . Math. 6. 20. [ Surely , euery man in his best state is altogether vanity . ] Euery man of what sort or fashion so euer hee bee is vanity . Salomon saith , All is vanity : Eccl. 1. 2. and Dauid saith , The children of men are vanity , the chiefe men are lies ; to lay them vpon a ballance they are altogether lighter then vanity . Psal. 62. 9. And man is like to vanity ▪ Psal. 144. 4. That is vaine which is subiect to diuers changes , which is mutable , fraile , and passing away ; so euery man , rich , and poore , noble , and ignoble , Prince , and people , are changeable , like a bubble made of vanity . This doth teach vs that all sorts of men , and all sexes are fraile and changeable : To day liuing , to morrow dead , as some of our neighbours round about vs , to day rich to morrow poore , as Iob. 1. 21. To day in honour , to morrow in the dust . One cryeth mine head , as the Shunamites child did . 2. Kin. 4. 19. another is sick with a fall , as Ahaziah was , 2. Kin. 1. 2. Another cryeth in his feet as Asa. 2. Chro. 16. 12. Another sicke to death , as Hezekiah , Esa. 38. 1. Anothers soule panteth , as Dauids did , Ps. 42. 1. As that part of the wheele which is highest , is presently lowest againe : so that man which the world lifteth vp one while , anone after casteth downe againe , so mutable is the estate of euery man. All things in the world wil either leaue vs or else we must leaue them . They will leaue vs ; Riches taketh her to her wings , as an eagle . Pro. 23. 5. Honours leaue many , as Haman ; dignities , as Bellisarius . We leaue them , As the Partridge gathereth the yong which shee hath not brought forth : so he that getteth riches , and not by right , shall leaue them in the middes of his daies , and at his end shall be a foole . Ier. 17. 11. The vse of this doctrine serues to humble all sorts and sexes , that they wax not proud . Art thou a king , thou art subiect to mutability ? thou art vanity . Art thou noble , art thou rich , thou art but vanity ? like a Venice glasse soone broken , thy daies are but as an hand bredth ; thy time is nothing , if it be compared with the eternity of God , and thou in thy best estate , whether youthfull , or in prosperity , thou art fraile and subiect to diuerse mutabilities and changes , thou art mortall and thou must die . And now ( beloued ) least I should tire my selfe , and your Christian patience , I will but lap with Gideons souldiers , Iudges . 7. 6. and touch the hony as Ionathan , with the tip of my rod. 1. Sam. 14. 43. and so brifly will speake as the present occasion , and your expectation requireth : that as I haue hitherto spoken of death , so now I may say something also of this dead subiect presented here before your eyes . This worshipfull Gentleman , descended from worshipfull parents , who were well knowne to many liuing among vs. His education was in learning , first in schooles in the countrey ; then to Oxford , where he became so studious , that he excelled many of his ranke . From thence hee was sent to the Innes of Court ; there he made such proceedings , that hee might haue been inferior in nothing to such as are right honorable , if he had continued ; but he chose rather to liue priuately with contentation , then in great places where contentment is hardly to bee found . I will speake with your fouourable patience , somthing of his learning , of his life , and so of his death . First touching his learning , he was a good Grammarian , he did both write and speake good latine : touching his writing , his booke written in latine , dedicated to the Kings Maiesty , will testifie the truth thereof . Touching his speaking of latine readily , such as haue conferred with him , can relate . He was a good Phylosopher , a good Historian , some Grecian , a man well read in Physicke : and for distillations , and secrets ; few can second him . Touching diuinity , he had read the Bible , and expositors thereon , both old and new , ancient and moderne . Diuinity was his study now for the most part , wherein he did so busie himselfe , that he intended ( if it had pleased God ) to haue printed a booke of the grounds of Christian religion , collected in latine , wherein hee shewed great reading , good iudgement , and multiplicity of knowledge . It were to be lamented , were it not that the good pleasure of Almighty God was such , that so much learning should goe to the graue , and such good parts as were in him , should be buried in the earth . Secondly , his life was answerable to his learning , he was sober in his carriage , affable in company , gentle , and of an humble spirit towards all ; not couetous , for he was dead to the world ; not proud , no quarreller , no drunkard ; and for any thing I can speake ( or any other charitable Christian ) blamelesse from all great , enormous , and scandalous offences ; being full of the workes of the spirit : he was a peace-maker , he would perswade such as did contend , and take paines to compose strife : he would giue of his owne to end that which malice had begunne : hee was charitable to the poore , and pittifull to the distressed . His brethren & sisters haue lost for a time , the company of a deere and comfortable brother : his kindred a good Counseller , the poore an almes-giuer ; and other Ministers & my selfe , a kind friend , and I doubt not but God hath receiued his soule . Lastly , touching his sicknes & death , his sicknes was Morbus haereditarius ( as himselfe would call it ) accompanied with a feuer . In his sicknes he was patient , & willing to leaue this miserable world . And as his life was quiet , so he died quietly . Now the Lord grant vs grace so to spend all our dayes in his feare , that at length we may dye in his fauour , and receiue the reward of euerlasting life . FINIS . Notes, typically marginal, from the original text Notes for div A10034-e210 1. Sam. 13. 14. Psal. 78. 70. Acts 7. 46. Psalm . 89. 20. Acts 2. 25. Math 1. 1. 2. Sam. 23. 1. Psalm . 34. 19. Psalme 39. 4. Psalm 90. 12. Esay 7. 14. Reuelat. 21. 5. Luk. 2. 10. Marke 16. 6. Mal. 4 5. Psalme 52. 7. Reuelat. 3. 20. Doctr. Esay 42. 23. Reuel . 3. 6. Vse 1. Psalme 58 , 4. 5. Gal. 3. 1. Phillip . 3. 18. 2. Tim. 2. 15. 2. King. 4. 5. Luk. 2. 51. Acts 16. 14. Hos. 10. 12. Heb. 9. 27. 2. Sam. 14. 14. 2. Sam. 12. 18. Luk. 7. 12. Gen. 49. 33. Iob. 7. 1. Iob. 14. 5. Gen. 4. 8. 1. Sam. 4. 18. Esay 37. 37. 1. King. 2. 34. Iob. 1. 19. 2. King. 2. 24. Num. 16. 31. 32 2. King ▪ 1. 10. Doctr. Esa. 40. 6. Psal. 102. 11. Hos. 13. 3. Iob. 7. 6. Iob. 7. 9. Iob. 14. 2. Iames 4. 14. Iob. 7. 7. Eccles. 7. 3. Per natiuitatem ad stadium per mort●m ad breuium peruenimus . Eccles. 2. 11. Iob. 14. 1. Gen. 47. 9. Psal. 90. 10. Ionah 4. 6. 7. Gen. 5. 27. Gen. 25. 7. Vse 1. Luke . 12. 40. Eccles. 11. 3. 2 Sam. 4. 6. 7. Matth. 25. 12. Matth. 22. 13. Marke 13. 37. 2. Pet. 3. 10. Luke . 17. 27. Daniel . 5. 25. Numb . 25. 8. Luke 12. 20. Luke 16. 22. Acts 5. 5. Amos 6. 3. Ezek. 12. 27. Esay . 57. 21. Genes . 3. 21. Reuel . 14. 13. Rom. 8. 22. Hebr. 13. 14. Hebr. 12. 22. Philip. 1. 23. Philip. 1. 21. Genes . 40. 21. 1. Cor. 13. 12. 1. Cor. 2. 9. Vicisti Galilae . Vicisti Christiane . Numb . 21. 9. 1. Cor. 15. 55. 1. Thess. 2. 19. Psalm . 27. 13. Prou. 8. 31. Iohn . 14. 2. Psal. 32. 18. 19. Psalm . 116. 15. Matth. 6. 21. Doctr. 2. Pet. 3. 8. Reuelat. 1. 11. Gen 2. 7. Gen. 3. 19. Vse 1. 1. Cor. 2. 9. Reuel . 31. 23. 24 25 Ioh. 14. 6. Ioh. 10. 9. Ioh. 15. 1. Ioh. 6. 51. Math. 28. 20. 2 Eccles. 1. 4. Eccles. 11. 7. Math. 6. 20. Eccles. 1. 2. Psal. 62. 9. Psal. 144 4. Doctr. Iob. 1. 21. 2. King. 4. 19. 2. King. 1. 2. 2 Chr. 16. 12. Esay 38. 1. Psalme 42. 1. Prouerb . 23. 5. Ier. 17. 11. Vse . Iudg. 7. 6. 1. Sam. 14. 43. Discent . Education . Learning . Life . Death . The stone . 
A15393	----	Eliah's vvish a prayer for death. A sermon preached at the funerall of the Right Honourable Viscount Sudbury, Lord Bayning. By Ro: Willan D.D. Chaplaine to his Maiesty. Willan, Robert, d. 1630. 1630 Approx. 52 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A15393 STC 25670 ESTC S120043 99855244 99855244 20725 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15393) Transcribed from: (Early English Books Online ; image set 20725) Images scanned from microfilm: (Early English books, 1475-1640 ; 1049:10) Eliah's vvish a prayer for death. A sermon preached at the funerall of the Right Honourable Viscount Sudbury, Lord Bayning. By Ro: Willan D.D. Chaplaine to his Maiesty. Willan, Robert, d. 1630. Spencer, John, d. 1680. [8], 44 p. [By Thomas Cotes] for I. S[pencer] hypo-bibliothecary of Syon Colledge, and are to be sold by Richard Royston, at his shoppe in Iuie-lane, Printed at London : 1630. Editor's note "To the reader" signed: Iohn Spencer. Printer's and publisher's names from STC. Cf. Folger catalogue, which gives signatures: A-F⁴ G² . Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2004-02 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 Mona Logarbo Sampled and proofread 2004-08 Mona Logarbo Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion ELIAH'S WISH : A PRAYER FOR DEATH . A Sermon preached at the Funerall of the Right Honourable Viscount Sudbury , Lord BAYNING . By Ro : WILLAN D. D. Chaplaine to his Maiesty . Vita vitae mortalis , spes vitae immortalis . Aug. Printed at London for I. S. Hypo Bibliothecary of Syon Colledge , and are to be sold by Rich●rd Royston , at his shoppe in Iuie-Lane . 1630. To the Right Honourable ANNE , Viscountesse of Sudbury , &c. Right Honourable : THis exiguous Tract belongs vnto you by a manifold Right : First , it is a Sermon of Elias , and whither should Elias goe for succour but vnto the widdow of Sareptah ? such an one are you , a Noble Patronesse of the Prophets ; besides you haue a sad interest in it , as being preached for him , who when hee obtained the Lawrell left you the Cypres ; not to lament him , ( for it is a kind of enuy to bewayle those in happinesse ) but your owne hard condition vnder the miserable title of a widdow . Last of all , as the Egiptian law made women Recluses , forbidding them to goe abroad , so custome barring noble widdowes from ceremoniall and solemne sorrow , confining them to closset mourning ( secret greefe is most sharpe , and teares shed in priuate as they fall lesse visible , so lesse forced ) it had beene inhumanity in mee to deny you reading of what you could not heare . Accept then these lines wherein you may behold so true a Portrayture of your deceased Lord , that those which enuyed him cannot obiect flattery , nor such as lou'd and honour'd him , detraction to the Pencill . Thus hauing full filled your desired wish , I fall to my owne wishes , which are , that whether you remaine in the disconsolate estate you are as Anna did , or God hath designed you to bee a Ruth , the fundatresse of another Noble family , the God of Heauen who hath already giuen you the blessings at his left hand , Honour , Riches , and all endowments adorning your sexe , may adde length of dayes in the practice of Religious duties , and charitable deedes , vntill hee bring you to the blissefull vision of himselfe : so hee prayes who is Your deuoted Beads-man , Ro : WILLAN . To the Reader . HAuing by much importune labour receiued from Noble hands , a Coppy of this Sermon ; out of a confidence that one passage therein , celebrating our first Benefactor Viscount Sudbury , may doe good to the Library of Syon Colledge , whereof I am a Keeper , I haue aduentured without consent of the Author to put it vpon thy censure , not doubting if I can procure his pardon , to promerit thy thankes , and so Farewell : From Syon Colledge Aprill 12. 1630. Thine Iohn Spencer . ELIAH'S WISH . 1 KINGS 19. 4 , It is now enough O Lord , take my soule , for I am no better then my Fathers . THere are no thoughts more wholsome then those of death , not any lesse frequently possessing the mindes of men ; wee thinke of death as the Athenians did treate of peace , neuer but when we are in blacks : As they which aduenture to the Indies take not so much into their considerations how many shippes haue beene swallowed in the waues , as what some few haue gotten by the voyage : So it is with vs , we seldome meditate of the Millions dead before vs , but of the small Remainder suruiuing with vs. They report that the birds of Norway flye faster then the fowles of any other Countrey , not because nature hath giuen more nimblenesse or agility to their wings , but by an instinct they know the dayes in that Climate to bee very short , not aboue three houres long , and therefore they make more haste vnto their nests : Strange that birds should make such vse of their obseruation , and wee practically knowing the shortnesse of our liues , yet make no haste to our home , the house appointed for all liuing : This God complaineth of : The Storke knoweth her appointed time , but my people know not the Judgement of the Lord : And by another , he wisheth their vnderstandings were not so deordinate as to forget their last end . Our eyes behold all things , yet see they not themselues but by reflection in a looking glasse . Here are two looking glasses ; one vpon the Hearse , informing vs that neither Wisedome , nor Honour , nor Wealth , nor Strength , nor Friends , nor Physicke , nor Prayers , are sufficient Parapets to shelter vs from the stroke of death . Here is another looking glasse in the Text , expressing the miserable condition of our liues . If all the inuentions of Hierogliphicall learning ( which St. Origen compared to the Jewes Manna , falling downe in round and little Cakes , yet affoording good nourishment ) so they in small shadowes conueyed excel-cellent wisedomes . If all of them had strained their wits for an Embleme , to decipher the wretched estate of a liuing man , they could not come neere the patterne in the Text. Doe but paint Elias sitting vnder the Iuniper tree in a forlorne posture with his face betweene his knees , The Motto , the words of the Text , It is now enough , O Lord , take away my soule , for I am no better then my Fathers , and you haue life portrayed to life . Elias was the first man , vnto whom God resigned his key of life , and gaue him power to raise the dead . Elias was the sole man , whom God honoured with a Charriot for his conueiance into the other world . Elias was the second man elected to represent heauenly glory vpon earth , at the transfiguration of our Lord Jesus , and this man whilst hee was in this life , was weary of his life , and puts vp a Supplication to almighty God to take it from him . The words containe a Prayer ; Good is the proper obiect of prayer , we may deprecate euill , but pray onely for that which is good . This prayer is for death , which in it selfe is neither good nor euill . That we may the better conceiue the true scope , it is fit that wee should take into our considerations these three particulars . 1 The motiues preceding and producing the Prayer . 2 The Arguments enforcing the Prayer . 3 The third and last , The Prayer it selfe . A question will be asked in the Porch & entrance , is Elias in earnest ? would he liue or dye ? If he would liue , why doth he beg death ? If dye , why did he shun death by flying into the wilder nesse ? One Executioner from Jesabell would haue giuen him his longing . The satisfaction is easy : It is some comfort when a man is ouercome , that hee bee conquered by a noble enemy Aeneae magni dextra cadis — Dauid was vnwilling to dye by the fury and malice of Saul , contented to receiue it by the hands of his friend Jonathan . If there bee iniquity found in mee , kill mee thy selfe , but bring mee not to tby father . As Moses rod lying vpon the Ground had the shape , and poyson of a serpent , but in his owne hand it lost that affrighting figure , and venemous quality : so death from Jezabell was an vgly serpent in Elias apprehension , but from the hand of God a Caduceus a wand to waft him into a better life : The hands of the spouse are fall of Rings beset with Iemmes , the Berill , and the Hyacinth : God his hands are full of blessings , full of all goodnesse , death it selfe which seemes to bee a priuation of God , from his hand , must needs be good from whom no euill can descend . This may qualify his eschuing death by Jezabell , but being past danger , and out of his Persecutors reach , what were the motiues to desire it now ? Jt is now enough . The Expositors do vary , finding not only seueral but contrary motiues : some make it the euaporation of a discontented minde , the weaknesse of a frayle man : others attribute it to the deuotion of an holy man , I will strike these seuerall flints , each of them may afford a sparke to enlighten our text . Chrysostome in his Rhetoricall way demands : where is that spirit of Elias ? wher that terrible countenance that put Achab to silence ? where is that tongue the gouernesse of the Elements ? why sits he puling vnder a tree wooing death which will not come at his call ? Hee answeres by a similitude : As a strong gale of wind filling the spread sayles of a ship hurries it from the intended port : so a violent gust of feare rushing vpon the Prophet draue him into this sad melancholy . Eucherius propounds it another way , Whence came his potency to worke wonders ? whence his weaknesse to be weary ofhis life ? his power was from God , weaknes was his owne : God gaue him a parcell of his power ( marke I pray ) his bare word brought a drought vpon Palestine , his prayer like a burning Feauer entred into the bowells of the earth , and scorcht vp lakes , Riuers , Springs , fountaines , and left no moisture in them ; but being left a small while to himselfe all his courage is dryed vp to nothing . From hence 2. lessons : First , that no prerogatiue of greatnes , no profession of holynesse exempt men from common infirmities : where is that Heretike Pelagius belching out this contagious poyson , that a man may attayne such perfection as to bee free from all weaknesse , and when hee prayes for forgiuenesse of sinne , it is rather humiliter then veraciter ? Let him looke vpon Elias and bee confounded . As the Curtezan Lais sayd , Philosophers knockt at her gate as well as others : so the best of men are ouertaken : To goe no further then our patterne . The seer is fallen blinde , the guide hath lost his way , the charmer is stung by the serpent , the man of God becomes a man of passion , fayling in the common Rules of ordinary goodnesse and wisdome , for good and wise men may pray for better times then those they liue in ; but beare with patience all sinister and sad euents ; whereas our great Prophet whines and repines , denoyd of hope that any alteration should better his condition , & because the would will not be guided by the Polestarre of his direction , hee will stay no longer in it : Oh lett the weakenesse of a Saint be our warning ; greene wood will warpe and shrinke , if seasoned tymber hold not out , and slender tressells must giue way when strong pillers bend vnder the burden : Especially it behooueth vs , which is the next poynt of instruction , neuer to bee so deiected at the view of our fraylety as to forbeare our resorting to God in prayer . St. Iames to encourage Christians to that holy duty brings in this very example , Elias was a man subiect to the like passions as wee are : Elias body was a clod of earth as ours is , his minde obnoxious to the same perturbations , yet he prayed , so let vs : for God is not the God of Elias onely , but a God rich in mercy to all that call vpon him . So I passe to the second motiue as the prayer proceedes from a Zealous deuotion . Caietan his Glosse is that he was more affrayd of Gods honour , then of his owne life , and this is grownded vpon the reiterated Apology he makes vnto the Angell being in the wildernesse , The children of Israel haue forsaken thy Couenant , throwne downe thy Altar , slayne thy Prophets , I , euen I am left alone , and they seeke to take away my life . By which it is probable his feare and care was cheefely for the honour of God , least in the ouerthrow of his Person after so signall a victory and noble Conquest and triumph ouer Idolatry , the Orthodoxe Religion might suffer some reproach or diminution . Elias was the liuely patterne of Heroike Zeale ; Chrysostomes opinion is that soone after God tooke away Elias , lest his Zeale should destroy this inferiour Globe : he was so seuere against sinne that hee tooke no compassion of the sinners ; so the God of mercy least fire and stubble should dwell together , he remoued him to the Company of blessed and holy spirits where he might see all good & no euill . St. Paul seemes to taxe Elias & he doth it with a Notandum , ye not what the Scripture saith of Elias , that he made intercession to God agaynst Israel ? Good men pray for sinners not agaynst them : Abraham prayed for the wicked Sodomites , and doth Elias pray against the Idolatrous Jsraelits ? Ieremy prayed assiduously for his nation till hee was forbidden to pray any more ; and did Elias pray for the vexation of his country ? The Husbandman in the Parable entreateth his Master to spare the vnfruitefull tree , doth Elias wish the destruction of men ? vndoubtedly holy men haue mercifull not cruell bowells , when they call for punishments , they are medicines , not execrations , but predictions either by outward afflictions to procure their conuersion , or by death to intercept the progresse of sin , or by some wholsome example to terrifie others from the like offence . So Elias did , and so he might pray against Jsrael . And it is no maruell he praied agaynst them , for he bends his Zeale agaynst himselfe : rather then he would liue to see his God dishonoured , hee is willing to resigne his pretious life : This should bee the affection of all Gods Seruants , to hold nothing so deare as the honour of theyr Master . Let me parallell this story with another like it , of St. Chrysostome . Elias was persecuted by Iezabell a Queene , Chrysostome by Eudoxia an Empresse , both threatened with death : The holy Father taking it into his meditations writing to his friend , thus hee Resolues , What if the angry Empresse banish mee my natiue soile and sweete country ? all the earth is the Lords , and I shall be as neare to heauen any where , as at Constantinople : what if I bee throwne into the sea ? Ionah prayed in the whales belly : say I shal bee sawne asunder , the noble Prophett Esay vnderwent that condition . What if my head bee taken from my shoulders ? Herodias heeles trip't off Iohn Baptists head : what if I bee stoned to death ? Stephen the Proto-martyr passed to heauen through a showre of stones : Suppose my Bishoppricke be taken away , I will remember Job : Naked came I out of my Mothers wombe , and naked I will returne . Memorable is that in Josephus , when Titus had taken and sackt Jerusalem , the Priests came & beged their liues of him : that mercifull Prince and Darling of mankind caused them to bee slayne as degenerate wretches , that would ouerliue their Temple and their Religion ; hee is not worthy of life who will not aduenture it for the author of life . To conclude this second motiue , lett vs alwayes haue that preparation of mind in the phrase of Tertullian to retaliate bloud with bloud : our Sauiour in great plenty shed his most precious bloud for vs , bee wee ready to spend our liues for him , and with Paul and Barnabas to ieopard them for his Gospell : although our liues in respect of his are but stubble to Pearle ; yet being the greatest oblation wee can offer , it will bee most acceptable , most rewardable : The losse of life for his cause is the sauing of it . Elias sute for death was neuer granted , he neuer died at all , but was conueyed not into Earthly Paradise , the Deluge made that pleasure desolation ; nor stayed he in the Aeriall Heauens , too vnquiet and disconsolate a place amongst Stormes and Thunders , Lightnings and Tempests . St. Chrysostome saies , it affrighted the Prince of the Ayre to see him ride so gloriously through his quartér . Nor did he rest among the Spheres to be rapt and whirled about by their diurnall motion ; not to the highest heauens , that Prerogatiue was reserued for the Worlds Sauiour : no Souldier triumphs before his Generall , but God translated his enflamed Zelot and earthly Seraphin , into a happy and blessed estate , in the bosome of Abraham , with this Priuiledge , others were there before in soule ; hee both in soule and body . Now proceede wee from the Motiues forerunning the Prayer , to the Reasons attending vpon it . You haue heard of some , as of St. Paul , eloquently pleading without any Aduocate to saue his life , before Felix , Fesius , and Agrippa , and by an Appeale taking truce with death : But here is one in the Text pleading for death , and finding Reasons why he should liue no longer . His Arguments are in number two . The first is drawne from the satiety of life : It is now enough , as if hee should say thus in effect : I haue liued long enough to my selfe , long enough to my Countrey . First , to my selfe , it pleased thy diuine goodnesse , by making mee an instrument of thy glory to aduance my owne , so as I shall leaue an high reputation and a venerable name to all posterity : and for my Countrey , such thy mercy , by my meanes they enioyed much good ; spirituall good , I reclaimed them , ( although they bee now relapsed ) from Idolatry to the Seruice of thee their true and onely God : I was the Reformer of their corrupted manners ; my rugged Robes and hairy Habit condemned their proud attyre ; my austere and strict life , taught them to amend their loose and licentious conuersations : As a retyred Heremite I sequestred my selfe from humane society , to let them see 't was lesse dangerous to dwell among brutes then beastiall men . And for good temporall , I turned their drought into Raine , and their famine into Plenty , hauing in my whole course equalled , nay , transcended the period of Mortality , It is now enough O Lord. His second Argument is drawne from the common law of nature : I am no better then my Fathers , my Ancesters in time , my Predecessors in profession are all arriued at their wished Port ; why shouldst thou prolong my dayes by miracle , sometimes appointing the Rauens ( those vncleane birds by thy law ) and vnnaturall in their kinde , to be my Caters , as at the brooke Carith ? Sometimes by multiplication of the old store , or by creation of new prouision , turne meale barrels into Granaries , and cruets of oyle into Fountaines , as at the Widdowes of Sareptah . I desire not the producing of my misery , the preseruation of my life by extraordinary wayes , let me passe O Lord the common way of all my Fathers , For J am no better then my Fathers . Obserue in Elias Arguments , his method , and modesty , how orderly hee rankes his Reasons : There goes a sufficit before tolle animam : Hee doth not aske death of God vntill hee hath performed great seruice vnto the Lord in his life ; for it is a preposterous course to demand wages before the worke bee done : Rest comes after labour , no Souldier lookes for a donatiue vntill the warre bee ouerpast ; no Marriner cals for a faire winde vntill his vessell bee full fraught : It is no matter how long or how short our liues be , but how good . The Morall man saw this ; Life is long enough if full of good : St. Austins similitude expresseth this well , As a Musitian tarrying long vpon one string , little vpon another , his lightest touch makes not perhappes so loude a sound , but as sweet an harmony : So in God his Consort , ( who , as the Prophet speakes , keepes true time , ) they make as good musicke , that is , glorifie God in their calling , vnto whom he vouchsafeth a short life , it being both ornatus & ordinatus cursus , as they who enioy the longest . The Sunne and Moone those Fountaines of light , and guides of time , fulfill their courses in a short season . The dimmer Plannets are a longer while wheeling about . The Scripture compares our life to Hearbes and Flowers , A Flower is Res Spectaculi , Spiraculi : Delighting our eyes with various colours , pleasing our sense with sweete sauours , but withall of a fading substance : Say they escape the browsing mouth of the beast , the pruning knife , the plucking hand , the nipping ayre , the violent winde ; they will wither of themselues . Of such mettall are wee made : Imagine wee could be free from Asaes Gowt , Naamans Leprosie , Jorams Iliaca passio , Jobs vnsauory breath , Hezekiabs botch , Lazarus biles , the woman of Syrophenissa's dysentery , Publius Feuer , and all diseases whereof the body of man is a Lazaretto , and Receptacle ; Galen found in one little part of the eye an hundred seuerall infirmities : could all these be auoyded , yet our bodies of their owne accord would moulder into earth from whence they came . Since they are Flowers , vse wee them like Flowers , which last long if they bee distilled into sweete waters : distill wee our liues into holy and vertuous Actions ; distill them into the works of Piety ; distill them into the workes of Charity , this is the way to make a short life last long ; no Babylonian Tower , no Aegyptian Pyramis , no Rhodian Colossus , no Mausolian Tombe , no Triumphall Arche , no life-counterfeiting Statua , can giue such life of memory , as a life it selfe transacted in worthy designes , for , Glorious ( sayes the Wiseman ) is the fruite of good labours , perpetuall is the memory of the Righteous , one generation proclaiming their vertues vnto another . So then haue wee in our allotted stations serued God in vprightnesse , and sincerity of heart , haue wee endeauoured in the vtmost extent of our ability to doe good , to our Religion , our King , our Countrey , our Brethren ? is there a sufficit in our liues ? Wee must hold our life in patience , but wee may put death in our prayers : when Paul may say hee hath fought a good fight , kept the faith , finished his course , then he may come to his Cupio dissolui : When Hilarion can alleadge his 70. yeeres employment in the seruice of God , then he may say , Egredere anima mea , go out my soule , why shouldst thou feare approaching vnto him whom thou hast serued so long ? when Elias can plead a sufficit , then tolle animam may come after it . O the secure life of good men , when death is expected without feare , entertained with chearefull welcome ; nay prayed and wished for with sweet deuotion . In the second Argument take notice of his modesty , he esteemes himselfe ( though wonderfully qualified ) no better then his Fathers : If some small portion of Elias modesty were left in the world , any blush of vertuous bashfulnesse , the vile would not , in the Prophets phrase , presume aboue the Honourable , nor the vpstart so highly disdaine their Ancesters , preferring the false and fading beauty of recent opinions , before the amiable wrinkles in the face of aged truth . St. Paul says he serued God from his elders and progenitors ; from whom hee receiued his being and existencie , from them hee tooke his piety and religion ; and he commends the deriuatiue faith of Timothy , descending from his grandmother Lois , and his mother Eunice ; And here Elias making honourable mention of his Predecessors , tels vs wee owe vnto them a double memory ; First , of their liues , as Adamants to draw vs to the imitating of their vertues : Secondly , of their deaths , as monitors to put vs in minde of our owne mortality . All vertues Morall and Diuine haue beene by our Ancestors most fully exemplified : when a Poet would encourage a young Sparke to noble vndertakings , hee doth it by this very way : Te Pater Aeneas , & auunculus excitet Hector . Let thy father Aeneas and thy vncle Hector bee thy Guides . Would you learne faith and confidence in God ? thinke vpon your Predecessor Abraham the Father of the faithfull ; Desire you to leade a pure , chaste life ? thinke vpon your Predecessor Joseph ; Would you meekly sustaine afflictions of minde , and tormenting diseases of body ? thinke vpon your Predecessor Iob ; would you bee zealous in the cause of God , and his Orthodox truth ? thinke vpon your Predecessor Elias . The Wisemen of the East had but one Starre to guide them vnto our Sauiours cradle , but we so many of our Predecessors , as haue led holy and Regular liues ; so many Starres enlightning our way , so many Loadstones to draw vs vnto goodnesse ; our Ancestors hauing runne their Race , resigned the torches of their life , and withall left vs the lampes and lights of their example . 2. It is very good and wholsome for them also , who spend their dayes in sinne and vanity to reflect their eye vpon theyr Predecessors : Let the couetous ayming at wealth , and doing no good with it , thinke vpon his Predecessor Nabal , who tenne dayes together lay as a block without sence , motion , or shew of life . Let the Ambitious aspirer thinke vpon his Predecessor Absolon meeting with a tree in the forrest , which heard not his fathers Caueat for his life , but became the Reuenger of his ingratitude , and the fatall instrument of his destruction . Let the Lasciuious wanton wallowing in sensuall delights , thinke of his Predecessor Zimri dying in the act of his sinne : Let the Capacious Funnell , able to do as much alone , as Zerxes multitudinous Army , dry vp an Hellespont , thinke vpon his Predecessor Balthazar perishing in his carowsing Bowles : Let the vayne-glorious boaster , proud of what is not his own , think of his predecessor worm-eaten Herode cut off in the midst of his glorious Harangue . And let all true Repentant sinners thinke on theyr Predecessor Dauid , whose bed swamme in teares , and of the three sillables reconciling his angry God vnto him ; of his Predecessor Peter , recouering more grace by weeping , then hee lost by sinning ; of his Predecessor Mary Magdalen , who became a Lebete Phiala , of a Cauldron seething and boyling in lust , a Christall viall of pure Chastity . And let all disconsolate soules flying with Elias for shelten to the Iunipertree , thinke of their Predecessor Jesus , who dyed on the tree : vnder his Crosse is the true shade ; Oh good , and desirable is the shadow vnder thy wings Lord Jesus ; there is the safe Sanctuary to flye vnto , the most comfortable refreshing of all sinne and sorrow ; whatsoeuer cups of affliction this life propines vnto vs is nothing to the bitter draughts hee dranke vpon the Crosse who inuites to heauen : Let vs all thinke of our Predecessor treading the Paths of death before vs ; wee haue erred with our Fathers , wee are Pilgrimes and strangers vpon earth as all our Fathers were , wee must dye as our Fathers did ; For we are no better then our Fathers . The third and last part is , the prayer it selfe , Tolle animam ; out of it there doe naturally flow these two Corallaries . The first , that life is no such Iewell , but a good man may finde time and cause to bee weary of it , or else Elias had neuer beene at tolle animam . The second , that there is a more blessed life after this life , or else Elias could not haue bene so mad as prodigally to cast away his life present . To the first Life may be considered two wayes : First , as God at first gaue it : Secondly , as wee now enioy it . The life which God gaue had fiue prerogatiues ; two without man ; three within him ; without him God and his blessed Angels to protect him ; besides , Paradise the pleasing seate of his Habitation : Within him , Knowledge , Righteousnesse , and Immortality ; his knowledge exceeding ours in three particulars . First , in amplitude and extent , reaching to God , the creatures , and himselfe . Secondly , in the excellent manner , not as we by coniecturall probability deriued from effects , but by euident demonstration out of the causes . Thirdly , for duration or continuance ; ours is gotten with difficulty aud easily lost , either by discontinued intermission and cessation , or the braine and fancy may be distempered , as in a Phrensy , or the memory dulled as in a Lethargy . Secondly , man was created Righteous , that Righteousnesse was the rectitude and integrity of the whole man , whereby his soule was obedient vnto God , his body to the soule . This was the Crowne and Diadem of mans life . Thou hast Crowned him with glory and worshippe , adorned him with grace and holinesse : An happy life was that , wherein Methusalem liuing almost a thousand yeeres should not haue offended once ; whereas now the most righteous man fals seauen times , that is , often-times a day . Lastly , that was a kinde of Immortall life ; a thing is said to be incorruptible three wayes : First , in respect of the matter , either which it hath not , as the Angels are immortall , those pure and immateriall substances ; or in respect of the matter which it hath , as the Heauens , the matter whereof they are made , being insusceptible of any forme but one . Secondly , in regard of the forme ; so the body of Adam was immortall as the widdowes oyle lasted in the cruse without diminution , so might his body haue endured without corruption , and that by the third the efficient cause , not by any inherent quality , or disposition in the body , but by a supernaturall dowry of the soule . God endewed the first soule with such a powerfull vertue , as enabled it to preserue the body whereto it was vnited , from corruption , as a Candle enlightens the lanthorne wherein it is contained : So the blessednesse of the soule reflecting vpon the body should haue kept it in perpetuall vigour and health . That was a free , noble , innocent , liuely life ; But man being in Honour , forgot his God , and lost this life . What is the life we now enioy ? take a short view , of the seuerall ages , of the seuerall estates , of the inseparable adiuncts of our life , and you will finde meerely to liue is no great happinesse . First , an Infant , that 's a life of pitty , tenne months close prisoner in the dungeon of the wombe , not beholding the light , which when hee comes into , how sadly he salutes it , presaging his hard welcome , shaming that hee is naked , lamenting that hee is borne , repining that he is borne to misery : then if his cradle proues not his coffin , hee liues a child , that 's a life of folly , in his speech , thoughts and actions ; youth succeedes , that 's a life of sinne , reason is weake , passion strong , concupiscence itcheth , lust rageth , sinne reigneth : Manhood the flower of all , is a life of vanity , Man in his best estate is altogether vanity . Lastly , an old man , that 's a life of death : The Apostles word is of Abraham & Sarah , when they were old , they were as dead ; the head is gray , the face withered , the skinne wrinkled , the limmes stiffe , the stomacke weake , the memory frayle , the body crooked , the vitall powers decayed , the spirits spent ; this is the life in ages ; what is it in callings ? Man liues eyther single , and that is a free life but vncomfortable , or he takes a wife , wedlock is the schoole of Patience ; demure Sarah chid with Abrabam , bleare-eyed Leah wrangled with Jacob , scornefull Micol scoffed at Dauid , stubborne Vashtai will not come at Ahasshuerus call , and t is no better in the men . Discreet Abigail lights vpon a churlish Nabal , Pilat was as vnkind a husband as an vnrighteous Iudge , denying his wife the life of our blessed Sauiour . This life is eyther priuate or publike , the priuate is simply the best ; Joseph saw it when hee aduised his brethren rather to continew Shepheards , then to stay with him in Pharoahs Court : Old Barzillay found it refusing Dauid his courteous offer , and would not exchange his priuate Roguel for tumultuary Jerusalem . The Oracle accounted him the most hapy man of his time , who liuing vntill hee was purely old ; neuer did see any house but his owne . Whether we eate the bread of carefull industry , or the sweete vnswet-for bread of an vnacquired patrimony in the most retired , quiet , plentifull condition , something still falles out verifying that of our Sauiour , Sufficient to the day is the sorrow of it . The publike life is eyther in Church or Common wealth : The Churchman whether in Chayre or cure leades a laborious , an enuious , a dangerous life , his labour neuer at an end . Dauid tunes his Harp to driue away Sauls Melancholy , and hee darts his Iauelin at him ; a liuely Emblem of the Pastor & most people . When Elias prayers haue procured a blessing from heauen , his best reward is a Caue in the wildernesse . St Augustine wept when hee tooke holy Orders , & they were Prognosticating teares forerunning his infinite paynes in washing Blackmores , whose sowles were more tawny then their hides ; His perpetual bickerings and encounters with Hereticks , for such was God his especiall prouidence , that hee and Pelagius should come into the world much about one yeare , that the Antidote might be contemporall to the poyson ; His wearisome employment in determining secular causes , for then very good Christians beleeued their suites , could not be happily ended , vnlesse they came through the cleare and sinceare hands of vpright Church-men . T was a graue witty conceyt of one of the Pope Vrbans , who putting his Rochet on , wondred that being made of so light stuffe it was so ponderous & weighty : Aboue all , affrighting is that speech of Chrysostome : Of all men ( sayes hee ) I could wish , there were no day of iudgement , why so ? Others shall answer for themselues alone , but I for my people , as Judah was pledge for Beniamin ; so many Talents as God giues , so many torments if they be not well employed . There is but one comfort in that calling , they doe cooperate with God in reducing soules vnto himselfe . In the Commonwealth , great places are like Pictures , fairest , furthest off , looke vpon them at a neere distance , and there lyes vnder the thinne skinne b of Honour and dignity , a vaste corps of trouble and vexation . Let all Histories be searched , diuine , humane . Moses the first Gouernor of Gods people , so tyred with the cumber of his place , as he desires to be rid of his life : Kill mee Lord , and I will accompt it for a fauour . Augustus had relinquished his Soueraignty , as soone as he obtained it , but for the pride of his wife Liuia . Dioclesian did surrender it , and turning Gardiner , found his Plants more pliable then his people : and Charles the fifth , enioyed more sweete repose in a Monastery then in a Monarchy . As in Supreme , so in subordinate Gouernors , Hee that with care and conscience doth execute the duties of his place , although hee liue vpon drowsie Poppies , and stupifying Mandragora's , shall hardly get time for secure rest , but bee like the c Roman who in all his life had neuer leasure to keepe Holiday . You d Pethahiahs who are at the Kings hand in matters concerning the People , did it become modesty to rifle your secret thoughts , you haue your share in Elias his prayer , when iust commands are more questioned then obeyed , and sincere Actions meete with sinister interpretations ; when common and easie burthens are not borne with dutifull chearefulnesse , nor publike cares sweetened with benigne acceptance ; nay when all possible endeauour that people may lead godly , quiet , and peaceable liues , is performed , and requited with murmuring instead of blessing , is not this enough to produce Elias Wish ? Euen the poore beasts when they are weary make haste home . Thus passeth Man's life in the callings . The Adiuncts of life are two Sinne , Misery . In my priuate meditations vpon this Point , I purposed to describe vnto you the Actions wherewith the sinfull life of man is distained , but when I surueyed the liues of wicked men , so many sinnes presented themselues , that I knew not where to ranke them , so vgly in shape as I durst not looke vpon them ; and when I considered the liues of the best , and the a woe denounced vnto the most laudable life of men , that the whole life of a deuoutbSaint was but sinne and barrennesse ; I stood amazed vntill I remembred there was a veyle to couer them , the Integument of Christ his Righteousnesse , and a Sponge to blot them out , God his meere Mercy , and mans true Repentance . What a Torment is it to a good Soule to be perpetually strugling with his naturall corruptions , neuer to haue truce with Sathans Temptations , and to see and suffer , nay sometimes to bee infected with the sinnes of others ? And this is our in euitable condition till with Elias we haue cast off the mantle of mortality . As for Misery , as a Center in a Circle meetes with euery line in the Circumference : So Man receiues punishment from God , from Angels , Deuils , and euery single creature , the very Gnat hauing a sting to torment him . Oh blessed Lord , are all our liues in the seuerall Ages so variable , in the Callings so troublesome , in the Companions so intollerable ? what remaines but with Elias to thinke of another life , and with Nazianzen to bury the Miseries of this life in the hope of future Felicity ; which is the second Corollary , and last point . It must bee so that there is another life , for here they liue many times the longest liues who were not worthy to liue at all , Here the Israelites make the brickes , and the Aegyptians dwell in the howses ; Dauid is in want , and Nabal abounds ; Sion is Babylons captiue . Hath God nothing in store for Joseph but the stocks ? for Esay but a saw ? will not Elias adorne the charriot better then the Iuniper tree ? will not Iohn Baptists head become a Crowne as well as a Platter ? Surely there is great Retribution for the Iust , there is fruite for the a Righteous : God hath Palmes for their hands , Coronets for their heads , white Robes for their bodyes , hee will wipe all teares from their eyes , and shew them his goodnesse in the land of the liuing . Of the infinite happines in that celestiall life , how should I speake ? Earthly Ierusalem was portrayed by Ezechiel vppon a Tile , so cannot the Heauenly bee St Austin wrote two and twenty bookes of the City of God , how can I bring into the last gasp of an howre , the vnity , the plenty , the Beauty , the holynesse , the felicity thereof ? when he himselfe confessed after all his endeauour , all that can be said is but a a drop to the Sea , and a sparke to a fire . This for your comfort : St. John found b twelue gates in it , open day and night to entertaine departing soules , repairing thither in the true faith , accompanied with an holy conuersation : The blessed Angels standing Sentinels for their guard and conduct . A c Grecian at his death thus cheered vp himselfe , I shall goe among Philosophers , to Pythagoras ; among Musitians , to Olympus ; among Historians , to Hecateus ; among Poets , to Homer : a poore Heathenish and Pagan comfort , like Polyphemus whistle hanging about his necke when his eyes were boared out : Meere morall vertue may finde great reward on earth , and lesse torment in hell , but true good is from Christ ; His precious blood opened Heauen for them onely which beleeue in his sauing name ; And they are sure to goe among the Patriarks , to Abraham , Isaacke , and Jacob ; among the Prophets , to Moses and Elias ; among the Kings , to Dauid , Hezekiah , and Josias ; among the Apostles , to S. Peter , and S. Paul ; amongst the Martyrs , to S. Stephen , and to the innumerable society of Saints , and Angels , whither , as wee ought piously to beleeue , hee is transported to whom wee performe these sad Obsequies . I hope there is no Auditor in this high Assembly so vnequall as to suppose this Text chosen as a iust paralell to the Honourable party deceased ; for alasse , they agree onely in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that as Elias , so he was a man subiect to many infirmities ; of which if any curious eare desire to heare , he will be deceiued . I do not remember when Dauid made Sauls Epitaph proclaiming his vertues , that he touched any of his errors , those hee washed away with his teares , and the God of mercy hath pardoned ; what God hath put out of his memory , ought not to remaine in ours : Yet I say confidently because truely , malice it selfe could fasten no funereous crime vpon his life . As when a tree is sallen , you may coniecture what breadth it bare , and how farre it spread , by the vacuity & emptinesse of the place where it stood : So if wee consider him hewen downe by death , as a Christian , as a Subiect , and as the Father of a Family , he will appeare a Cedar and no Shrub . The light of Starres and glittering of Diamonds is borrowed from the Sunne , all humane titles are nothing , which receiue not their lustre from Piety and Religion . For his Religion he was neither superstitious nor factious , but hee serued God in that Way which Papists call Heresie , and Nouellists formality , a true member of the English Church ; hee thought of our Church as Dauid of the Tabernacle , that it was very amiable ; he embraced her holy doctrine , reuerenced her comely Orders , loued her painfull Preachers . If due obseruation of Gods Sabath ; if frequentation of Gods house , attention in hearing , deuotion in prayer ; if an eare open to Reproofe , and a mind willing to Reforme what hee did amisse ; if strong paines in sicknesse meekely borne , bee outward signes to know a good Christian , such was hee : I adde , if workes of Charity and Almesdeedes which Daniel held a meanes to redeeme sinne , and St. Paul accounted an acceptable Sacrifice , these wanted not . Hee hath to the bullding of an Hospitall in the place of his birth , giuen competent maintenance for the releefe of tenne poore people to the worlds end . That Noble Act of his I remember with ioy . He was the first Benefactor to the Library of Syon Colledge , Samuel his Ramath , where by the pious care and zealous industry of that graue and Reuerend Diuine , M. John Symson ( who , as Camillus was called a second Romulus , merits the title of a second Founder ( maugre the opposition of an enuious Sanballat ) a most Stately roome is erected for the benefit of the worthy Preachers of this Honourable City of London , but wants the Furniture of bookes . Bookes are the Riuers of Paradise watering the earth : The deaw of Hermon making the vallies fertile ; The Arke preseruing the Manna pot , and Moses Tables ; the Monuments of ancient labours ; the Baskets keeping the d●posited Reliques of time so as nothing ●s lost : The Magazine of Piety and Arts. A Souldier without Armes may bee valiant , but not victorious ; an Artisan without his instruments may bee skilfull , but not famous ; Archimedes is knowne by his Spheare and Cylinder . A Preacher without bookes may haue some zeale , but little knowledge to guide it . S. Paul himselfe although so inspired , found as much want of his bookes as of his cloake in winter . To ayme at Learning without bookes is with the Danaides to draw water in a siue . What were it for this wealthy City to reare vp a Library equall to that of Pisistratus at Athens , of Eumenes at Pergamus ; of Ptolomey , at Alexandria ? Were the meanes of your industrious Preachers answerable to their mindes , this good and great worke needed no other supply , for they like Plato would giue 3000. Graecian pence for three small volumes of Pythagoras , and with Hieronime emptie their purses by purchasing Alexandrian Papers ; and with Thomas Aquinas , rather haue Chrysostome vpon St. Mathew , then the huge City of Paris . O that you knew the sly & cruell Arts of our Aduersaries in corrupting bookes , so as if the ancient Fathers were now aliue , they could not know their owne elaborate workes : you would at any rate purchase true and ancient Coppies for your Preachers , that from them you might receiue true and ancient doctrine . Remember the losse at Heidelbergh , and seeke to repaire it by following his Noble example , who in this particular shewed what affection hee bare to Religion and Learning . As a subiect hee was exemplary , in this age wherein liberty is made an Idoll , and obedience an exile ; infinite occasions of State , ineuitably requiring priuate supplyes , hee was neuer wanting to his duty : His cleere iudgment informing him that hee must not bee a silly Passenger in a storme at sea , who regards more his owne trifling fardles , then the preseruation of the ship wherein hee goes . He knew well that iust Princes haue power to tame the vnruly , and meanes to guerdon obedient subiects , and hee found it . For modestly and humbly carrying his inferior condition , he heard the Gouernors voice , Friend sit vp higher , and the Honour conferred vppon him in his life accompanyes him to his herse : for see a priuate funerall , but a publike mourning ; the great Officers of state , and many noble Peeres solemnising his farewell . As a father of a family God gaue him many felicities , a noble wife , equalling her Parentage by her vertues ( for a generous seedes rise according to their planting ) hopefull children , the pillers of his house , a fayre Patrimony encreased by his industry ( for I will giue you no false coppy of him . ) Hee was no prodicall Otho knowing how to waste not how to bestow ; but a Cato , of whom Plutarch sayes , he held this for a Maxime , 'T was onely for widowes and Orphans to suffer any diminution in their estates . He knew that frugality is the pursebearer to bounty , and prouidence a surer sanctuary against want and debt , then the Temple of Diana at Ephesus , and as sure a way to preserue possessions in ancient names , as the Leuiticall law against alienations . St Bernard preaching the funerall Sermon for Gerardus the Steward of his Abbey at Clare vallis , among many commendations giues him this , that he was great euen in little matters , his care and circumspection extending to the smallest atome of affayres : The deceased Lord was a Gerardus in his family , and 't is no meane or petty prayse , it being an argument both of an accurate iudgment , and a strict conscience , vnwilling to suffer ; much more to offer any wrong : Happy is hee that deserues the title to bee fidelis in minimo faithfull in a litle , hee shall be made a Rules ouer many Cityes . Thus he liued , perhaps not wishing death with Elyas before it came , but entertaining it as a Messenger from Heauen to call him to the Supper of the Lambe , whither hee is now gone from the vally of teares to the mount of happinesse , from the labours of the seruant into his Masters Ioy. Vnto that Blessed place where no Satan shal tempt vs , no sin defile vs , no sicknes annoy vs , no death destroy vs , God Almighty for his mercyes sake in Iesus Christ bring vs : To whome be ascribed &c. FJNJS . Notes, typically marginal, from the original text Notes for div A15393-e440 Iob 30. 23. Ier. 8. 7. Deut. 32. 29. Origen . Hom. 7. in Exod. 1 Sam. 20. 8. Cant. 5. 14. Chrysost , ad Olimpiadem . Sermo de Elia & Petro. Vnde tam potens , vnde tam infirmus ? Eucherius super locum . Plus timuit honori Dei quavi vita sua . Caietan . super locum . ● . 10. ●● . Rom. 11. 2. Chrysostomi Epist. ad Ciriacum . Iosephus lib. 6. de bello Iudaie . Crurorem cruore reponere . Augustin . Epist 28. Wisd. 3. 15. Hieronim . in vita Hilarion . O vita secura vbi mors expectatur absque formidine , excipitur cum dulcedine , imo exoptatur cum devotione . Bern. 2. Tim. 1. 3. Virgil. Sicut cursores vitai lampada tradunt . Lucret . Bona & desiderabilis vmbra sub alis tuis , Iesu vbi tutum fugtentibus refugium , gratum fessis refrigersum . Bern. Hom. 2. super Missus est . Quantum libet $otis anxietatum pate res vita praesentis . Propinet afflictio , parua toleramus , si recordamur quid biberit ad patibulum qui inuitat ad celum . Sid. Apollinar . lib. 9. Epist. 4. In the Ages . In the calling , Deus donorum promptus auctor , sed importunus exactor . Bern. b Nazianzen , in Laudem Cipriani . Inspice & disces sub ista tenui membranae dignitatis quantum mali latet . Sen. Epist. 115. c Liui. Drusus . d Nehem 11. 24. Quamadmodum pecoribus fatigatis , velocior domum gradus est . Sen. de Clem. In the adiuncts of life . a Aug veh laudabili . &c. Tota me terret aut peccatum aut sterilitas . Narianz , in Funerepatris . a Maiora illic accipimus qu●m hi● aut operamur aut patimur . Ciprian . lib. 4. Ezechi . 4. 1. a Stilla de Mari , scintilla do foco , b Reuel . 21. c Corcida Nihil bonum sine summo tono . Ansel. Vide Sixtum Senens in proem . Bibliothec. Haurit aquam cribris clericus absque libris . Asidue repetunt quae perdunt Belides vndas , Ovid. Nostrum marsupium charia Al●xandrina euacuarunt . Hieronim . Priuatum funus , fletus publicus . Ambro. in funere Saliri . a Generosa semina in ortus exurgunt suos . Sen : Trag : Perdere scit donare nescit . Tacit. Bernard in obltu Gerardi Magnus in minimos 
A00426	----	A learned and godly sermon preached on the XIX. day of December, anno Dom. MDCXXXI. at the funerall of Mr. Robert Bolton Batchelour in Divinity and minister of Broughton in Northampton-Shire. By Mr. Nicolas Estvvick, Batchelour in Divinity, and sometimes fellow of Christs College in Cambridge, and now minister of Warkton in Northampton-Shire. Revised and somewhat enlarged by the author, and now at the importunity of some friends published Estwick, Nicolas. 1639 Approx. 141 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A00426 STC 10558 ESTC S122205 99857357 99857357 23080 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A00426) Transcribed from: (Early English Books Online ; image set 23080) Images scanned from microfilm: (Early English books, 1475-1640 ; 834:1) A learned and godly sermon preached on the XIX. day of December, anno Dom. MDCXXXI. at the funerall of Mr. Robert Bolton Batchelour in Divinity and minister of Broughton in Northampton-Shire. By Mr. Nicolas Estvvick, Batchelour in Divinity, and sometimes fellow of Christs College in Cambridge, and now minister of Warkton in Northampton-Shire. Revised and somewhat enlarged by the author, and now at the importunity of some friends published Estwick, Nicolas. [2], 70 p. Printed by George Miller dwelling in Black-Friers, London : 1639. Running title reads: A sermon preached at the funerall of Mr. Bolton. Usually found as part 2 of STC 3245. 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Sermons, English -- 17th century. 2006-11 TCP Assigned for keying and markup 2006-11 Aptara Keyed and coded from ProQuest page images 2007-01 Elspeth Healey Sampled and proofread 2007-01 Elspeth Healey Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A LEARNED AND GODLY SERMON Preached on the XIX . day of December , Anno Dom. MDCXXXI . at the Funerall of Mr. ROBERT BOLTON Batchelour in Divinity and Minister of Broughton in Northampton-Shire . By Mr. NICOLAS ESTVVICK , Batchelour in Divinity , and sometimes fellow of Christs Colledge in Cambridge , and now Minister of Warkton in Northampton-Shire . LONDON , Printed by GEORGE MILLER dwelling in Black-Friers , 1639. flock of sheep without a particular shepheard ; and if thou hadst leave to name his successour , thou mightest seeke from one end of the land to another in thy choice , and yet not find in all points a man matchable to him ; he was a bright and a shining lamp , if any of thy inhabitants doe sit in darknesse , their ignorance is altogether inexcusable : hee lifted up his voice in this place many yeares together like a trumpet ; if any of thy inhabitants are not awakened out of the sleepe of sinne , they may now goe on more securely in this dead sleep ; but wo to them , it will be easier for Sodome and Gomorrah at the day of judgement than for them . I pitie your case ( good friends ) and bewaile your losse : but why do J name your losse ? It is my losse , and a common losse , we are all of us sharers , though not all alike in this judgement . LORD , that thou shouldest suffer such a wretched sinner and an unprofitable servant of thine as I am yet to live , and deprive the visible Church of so worthy an instrument of thy glorie as M. Bolton ! Holy Father , we may think , had it stood it with thy holy pleasure , that it had been good for thy Church , if his life had been spared with the losse of many of ours : he was a deep channell , in whose justly deserved commendations the streames of eloquence which in former ages flowed from those great and godly Orators , the two Gregories both of Nazianzum and Nyssa , from great Basil and golden-mouth'd Chrysostome , from S. Ambrose and S. Austin , might have emptied themselves , and yet not over-flowed the banks : and what do I then come hither with my distracted thoughts and trembling heart , which if ever I had any gift in encomiasticall and laudative Orations have many years since willingly neglected it , and so lost it . As Gregory Nazianzen spoke of his Basil , I have for my part as great reason to speake of our sometimes deare and now blessed M. Bolton : J admired him while he lived , and honoured him in my heart ; & to speak of his excellencies wherwith the LORD had plentifully inriched him , is a burden too heavy for my shoulders , and a very hard task for those who doe nothing els but study Oratory : all that I can speak in the praises of this godly man , falls short by many degrees of his worth , whose memory is precious , and shall be kept greene and flourishing as the rod of Aaron laid up in the Tabernacle . THE TEXT . PHIL. 1. 23 , 24. I desire to be dissolved — THe Apostle S. Paul was in a strait , or divided betwixt two affections , carried to different objects , and they were in a sort contrary ; one way he was drawne with a desire to be with CHRIST , farre from the Philippians , even as farre as Heaven is from earth ; another way he was drawne with a desire to continue with his beloved brethren warring on earth , and to bee for a time farre remooved from CHRIST ; the necessity of his brethren did move him to desire the latter ; his great love to CHRIST did incite him to long for the former : betwixt these two affections the Apostle had a conflict , and he was so perplexed , that he knew not whither to turne him , he knew not what to chuse . He was as iron betwixt two load-stones , drawne this way first , and then that way . We read that David was on a time in a great strait , but apparent were the differences betwixt the present perplexity of this our Apostle , and that of David ; Davids was in regard of evills proposed , this was for the enjoying of good ; his necessity was touching evill which could not be avoided , but the Apostles was free and voluntary ; his perplexity somwhat concerned himself , the shunning of his own evill ; but the Apostles was for the good of others , which was joyned with his own hurt . Behold here as in a perspective a heart truly Apostolicall , wherein he shewed at once both great love to CHRIST , desiring to be with him , and withall great love to his brethren , desiring to abide with them for their profit . I begin with the first of these , Pauls desire in respect of himselfe ; wherein are observable three particulars . 1. The desire it selfe , and that was to depart or die . 2. A reason implied of this his desire , for then hee should be with CHRIST . 3. His censure or judgement of that estate , to bee with CHRIST , it 's best of all : Let us open the words first , and then raise Observations out of them for our edification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) it is word for word , having a desire , and this is somewhat more than simply to desire , for it noteth a vehement , earnest and continued desire , a desire which is in action and working till wee have our desire accomplished , wheras to desire simply may be a sudden motion or momentany passion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Some translate the word passively , Tertullian renders it recipi , l. de patientia , pa. 8. others to be dissolved or loosed , and it is done when things mixt and compounded are resolved into their parts and principles , now because the soule is ( as it were ) included in the body , and cannot enjoy CHRIST fully till that composition by the body be resolved by death , therfore doth S. Paul earnestly desire this resolution . 2. Or it may signifie to return , as the word is taken elsewhere , the LORD will returne from the wedding , which sense is not dissonant from the scope of this place ; for the spirit being freed from the body , returneth to GOD that gave it , and what els doth the Apostle now desire , but to returne unto CHRIST by whom he was sent to preach the Gospell ? 3. It signifieth to loose anchor , or as Chrysostome renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flit or to change our place , and so it 's a metaphor from marriners , importing a flitting or sailing from the state of this present life by the ship of death to another port , to saile ( as it were ) from one bank to another . It is not much materiall which reading we follow , they all of them doe agree in the maine point and substance , and doe affoord an observation which might be enlarged and set foorth with variety of colours , and strengthened with long discourses , but as they which have a long journey to goe , and but a short time allowed them , must make but a short stay in any one place , and as Painters many times use only to draw out the heads and superiour parts of men , leaving all the other parts & lineaments to be proportionably supplied by the wise beholders , even so must J at this time propound only some generall heads of severall points without any large amplifications , and leave them and the rest to your private devotions . Death will unavoidably surprise us : Which is a resolution or dissolution of this exquisite frame of man , it is the dissociation of parts united together , it is the taking away the structure and the fashion of this house of clay , We must needs die , and then we are as water spilt on the ground which cannot be gathered up againe , as the wise woman of Tekoah spoke to the King ; No man hath power over the spirit in the day of death , neither is there any discharge in that warre , all must fight with death , and death will conquer all ; our soules and bodies now met together in this neare conjunction , though deare friends must be separated each from other untill the day of the generall resurrection , and keep them now as charily from dangers as we can , yet will these earthen brittle , vessells be broken asunder , which all sorts and ranks of men are bound to looke for at all times , Surely men of low degree are vanity , and men of high degree are a lie , to bee laid in the ballance they are altogether lighter then vanity , a marvellous debasing of all men ! Let men be put in one end of the ballance , and vanity in the other , and the Psalmist doth assure us that vanity will weigh downe man , and man is lighter than vanity it selfe . Iob sets out his life by comparing his daies to a swift ship , and to an Eagle that hasteth to the prey , yea and hee further saith , they are swifter than a post , then the birds in the ayre , the ships on the sea , & the swift post on the land , all these do proclaime and preach a Sermon to us of our mortality , and that this lamp many waies may be extinguished ; experience sheweth us that death puts no difference , the young do die as wel as the old , the strong as well as the weake , the Kings and Counsellours of the earth as well as beggars , the Physitians themselves as well as their patients , and death is hastned by infinite diseases , whereunto all the living are subject , and these are within us , and a thousand accidents to further death without us , and which is the foundation of all our evils , by our own sins , whereby we do provoke the LORD of our lives to anger , and do walk every day over a mine ( as it were ) of gun-powder , subject every moment to be blowne up by the LORDS displeasure : and S. Cyprian excellently sheweth the declining state of the world , how the strength of the husband-man in the field , of the marriner on the sea , and the souldier in the camp is weakened ; canos videmus in puer is : and it is well for us that our lives are shortned , and that our daies do not ordinarily attaine to the tenth part of those that lived before the floud , and that both in regard of the wicked , and the godly . First touching the wicked , to represse their outrage and impudencie in sinning ; this very thought that they may die ere long , and cannot live very long , in reason should abate their violent and exorbitant courses , if they are transcendently wicked now when death is at hand , what Nimrods would they be if they had in the ordinary course of nature , eight or nine hundred yeares before them to live in ? If their damnation now shall be most dreadfull , how much more intollerable would it then be , the number of their sins adding fuell ( as it were ) to the fire of hell , and the LORD in justice measuring out to them a proportionable degree of vengeance to their sins ▪ hence will their accounts be so much the easier , and their stripes so much the fewer . And this makes likewise very much for the exceeding comfort and good of distressed Christians ; infirmities , temptations , poverty , reproaches , griefe of passion for their owne and of compassion for their brethrens miseries are a great burthen to them , how much heavier would it be if this burthen was to presse them down many hundred yeares together ? this much allaies their sorrow , that all these evills are but as clouds which soone ride away , or as a tempest though violent yet not permanent , a sharpe yet but a short winter , here is our Scripture comfort , the time to beare them is but short . This consideration of our mortality should in reason move us to seek to Heaven for helpe that we may effectually remember our condition : the holy servants of GOD our presidents herein have prayed to the LORD for this purpose : thus did Moses , teach me to number my daies , thus did David , make me LORD to know mine end : in their blessed steps let us tread , and their example let us follow ; it is a wonder that we should need to be remembred hereof , that we should be such strangers in the world , but there is need of that proclamation still to sound in our eares , all flesh is grasse , and the beauty of it as the flower of the field : were we indeed as Adam was at the beginning of the world who saw no spectacle of death before his eyes , wee might have som probable excuse if we thought not of our departure : but what can we alledge for our selves when we have had the experience of all ages ? Go into any part of the world , and aske them in the Prophets words , your fathers where are they ? and doe they live for ever ? Even this place and this meeting doe preach unto us our mortality . Where are those Epicures in Esay , which promise to themselves continuance in their desperate waies , To morrow shall be as this day and much more aboundant , nay and which is more abominable , doe take occasion by the shortnesse of their lives to eate and drinke , because to morrow they must die : Come on therfore ( say they ) let us fill our selves with costly wine , and ointments , and let no flower of the spring passe by us , let us crowne our selves with rose-buds before they be withered , let none of us go without part of our jollity , let us leave tokens of our joyfullnesse in every place , for this is our portion . These sinners are likely to see the daies when they shall wish themselves toads , serpents or any loathsome creatures , rather then men and women , and yet as desirous as they shall be of that exchange of their estate they shall not have it , but shall remaine wofull men and women for ever . This Doctrine serveth likewise for the reproofe of those who neglecting principally to depend on the immortall GOD , do sinfully relie on others which are mortall like themselves ; thus the Subject relieth on the Soveraigne , the servant on his Lord and Master , the wife relieth on her husband , and the children on their parents , and all this is done contrary to our duty ? Trust not in Princes nor in the sons of man , and why so ? There is no helpe in them : their breath goeth forth , and they returne to their earth . Truly they are like the running waters , our dove , i. e. our faith can find no rest for the soles of her feet in any of the sons of men , such hope is like the house of a spider , one sweep of GODS besome will easily make both the objects of their hope and their hopes to be in the dust : it is as a broken reed to leane on ; it will both deceive and pierce them : the whole world runs on wheeles , look Eastward , or in the West , North or South , you shall see nothing but inconstancy in all the parts therof . Oh how safe and happy then are they which make the God of Iacob their help , and whose hope is in the Lord their God. whose hearts and eyes are fixed upon him ; how hard soever the world goeth with them for the present , all shall be well assure your selves with such in GODS good time ; he will provide all shall be well , he will helpe the husband , hee will comfort the wife , hee will guide the servants , hee will preserve the goods ; yea rather than it should bee undone , ( with reverence be it spoken ) he will rock the cradle , they are the words of the learned Martyr B. Hooper . This doctrine doth check all vain glorious & proud persons , which Narcissus-like , do dote on themselves ; their own beauty , or strength , or any ornament of the body , which may like Ionas his gourd in one night be withered . Who is more odious in our sight than a proud beggar ? and nothing is more hatefull in GODS eyes than a proud man or woman , who are but meat for the silly crawling wormes to feed upon , and if thou knowest not thy selfe , go to the graves of those which have been most lovely and beautifull in their daies ; in that picture and glasse maist thou view thy self , there maist thou behold the mysteries of our nature , as Gregory Nyssen speaketh , and excellently inlargeth this point . Hast thou not ( saith he ) seen a heap of dead mens bones ? hast thou not seen their skuls without flesh , a grim spectacle to behold , the very eyes being wasted and turned into dust ? Hast thou not seene their mouthes ( as it were ) grinning and shewing their corrupted teeth and their other bones lie scattered in the grave ? If thou hast seene these thou hast in them seen thy selfe : where are the tokens of flourishing age ? where are those beautiful cheeks ? where is bloud and colours in the lips ? what is now becom of those sparkling and lovely eyes ? what of the comely nose placed in the midst of the cheeks ? where are those locks of haire which were wont to adorne their heads , &c. what is become of all those things which do increase thy pride ? Tell me , what dreame is more vanishing , what shadow more flitting than is thy beauty , or any other thing whereof thou gloriest ? Fourthly , those also are to be reproved which are earth-wormes , and do labour inordinately and immoderately for transitory riches , which are carefull for very trifles , and carelesse for matters of greatest consequence , which toile uncessantly for an estate to leave to posterity , and are compared by Bartholomeus , to children following butter-flies , they must sometimes goe out of the way in their pursuit , they may misse , and if they catch , it 's but a flie to besmeare their hands , Naked we came into this world , and whatsoever we have gotten here , we must leave it all behind , for naked shall we go out of the world . Saladine a Mahometan the great Turke may teach Christians a good lesson ; he caused a Proclamation to be made by one of his Priests , a shirt fastned to a speare in manner of an ensigne , saying , this is all that Saladine Conquerour of the East caries away with him of all his riches : indeed it is not all , they carry with them a guilty accusing conscience , which will extort from parents curses to their children , because that they to make them rich , became Usurers , unmercifull Land-lords , deceitfull in their dealings , and worldly minded , we can pitie others in their miseries , and shall we have no compassion on our owne soules ? shall our owne soules now be vile to us , in comparison of which al the kingdoms of the world are but trifles ? for what shall it profit a man to win the whole world and to loose his owne soule ? or what recompence shall a man give for his soule ? if the soule perisheth , then all the world is gone with us . This Doctrine should teach al sinners a point of spirituall wisdom , not to defer their repentance and seeking to make their peace with God : the children of this world are wise in their generation , that if they be tenants at will and courtesie , and certain ere long to be thrust out of their houses , they would looke abroad to provide elsewhere , they would run all the country over to get an assurance of an earthly house , and will not thou while thou maiest provide for the eternall welfare of thy soule ? if a man was hungry , and had twenty or thirty dishes set before him , and he knew poyson was in one of them , the danger of that would make him be afraid of the rest ; & thou hast a desire to live twenty or thirty yeares that in possibility are before thee ; which thou maist happily live , but in one of them , thou knowest not which , death in probability will come to thee , should not this prepare thee for death alwaies ? men that are wise and have enemies , keepe continuall watch & garrisons in frontier towns for feare of a sudden surprisall : death continually shootes his arrowes abroad ; sometimes he mortally smites those above thee , sometimes those below thee , and thou seest some fall dead hard by thee : if thou givest thy soule to Satan in thy life , how canst thou hope that GOD will entertaine it at thy death ? O then why shouldest thou for the pleasures of unrighteousnesse for a very few daies ( little dost thou know how few ) destroy thy soule for ever ? do thou whip thy soule with the lashes of divine sentences to follow after GOD , as Saint Austin did his , when it was backeward and resisted this heavenly work of thy conversion , and let not those nugae nugarum & vanitates vanitatum , of those antient sins which did shake his coate and whispered in his eares , dost thou leave us now , and must we part for ever ? let not these bosome sins I say , detaine thee in the prison of the divell , but shake them off as Saint Paul did the Viper , that they may doe thee no hurt . Neither doth this concerne the unregenerate only , but those also which through the policy of hell have disgraced their profession ; instantly to arise from their sin by unfained repentance , a duty praise-worthy in any , and to be practised by the greatest men on the earth . Many heroicall vertues were in King David , for none is he more to be honoured then for his repentance : it is a goodlier sight to see a King on his knees feeding upon the bread of sorrow , and mingling his teares with his drink , then to utter divine Proverbs with wise Salomon : and what our Saviour spoke of watching , the same doe I speake of repentance , I say unto you all repent , if you are in the field , remember Abel , if you are a feasting , remember Iobs children : when you goe to bed , that you might holily compose your selves to rest , that you may commit the keyes of your doores , much more your lives into the hands of GOD , remember the first-borne of Egypt which were slaine at midnight by the Angell of the LORD : let Adulterers remember Zimri and Cozbi , and drunkards , King Ela slaine by another Zimri ; if you walk in the streets , remember those on whom the tower of Silo fell , if your hearts begin to turne to the love of the world , remember Lots wife : that which befell them may befall us ; it will be then our wisdome by GODS grace to prevent sin , and if we fall into sin , our next wisdome will be to repent of the sin we have fallen into . Another duty which naturally doth arise from this Doctrine is , to lose no time in doing and in receiving all the good we can ; this is the day ( appointed to worke ) and how short this day is , the LORD alone doth know , but this we know , the night commeth wherin none can work . Shall the Sun stand still for thee , as it did for Ioshua ? or go back as it did five houres for Hezekiah ? doe we thinke we can doe good in another world , when we do no good to speake of in this ? be not deceived with this dangerous errour , and hurtfull pretention of doing good hereafter , whatsoever thy hand findeth to do , do it with all thy might , and the reason is good , for there is no device , nor work , nor knowledge , nor wisdome in the grave whither thou goest . Vaine hope of future performances hath undone many : sow thy seed whiles the seed time lasteth , if thou looke to have a crop and harvest . We may learne this from the birds of the ayre , the Turtle , the Storke , the Crane and Swallow , know their appointed times ; the waifaring man he travels whiles it is light , then he knowes he is under the protection of the Lawes , the sea-faring man he observes the wind , the Smith he strikes whiles his iron is hot ; nay we may learne this wisdome from the divell himself , he rageth and doth all the mischief he can , because his time is but short . Thus of doing good , and so likewise must we let no opportunity slip of receiving good , lay hold of every season which may be an advantage to get heaven , to strengthen and increase spirituall graces , be glad if thou canst heare the Word preached on a working day . Saint Basil he preached on a working day , and tels his Auditors their thoughts & desires , that he would be short that they might go about their labour . If such thoughts possesse our hearts , at this or any other time , let us repell them , and remember what the holy Father there speaketh , the time spent in GODS service is not lost , for GOD ( to recompence them ) removes troublesome businesse , gives promptitude of minde , or strength of body , sends customers to buy their wares , and if he doth none of these , yet ( are they no loosers by their paines , for ) he gives them a rich treasure in heaven . Lastly , this point may teach GODS children patience in all distresses , and afford them sound comfort in all estates : they are nearer heaven now , salvation now is nearer to them then when they began to believe ; sin and Satan do now disquiet them , but they shall not do so for ever . Many a one can be content to endure hardship a few yeares , nay to be a galley slave under the Turke seven yeares , if he had assurance of a great Lordship after that time was expired , and choose rather to be a bondman upon those termes , then to be a free man without them : exercise long-suffering ( good Christian ) there may be but a day or moneth , or yeare , but a little time betwixt thee and the joyes of heaven . Who would not admire the state of such a beggar , who every houre was in possibility of a Kingdome ? but behold a greater reward by GODS promise is due to all his children , then this earth can afford ; more glorious things shall be theirs , then ever eye hath seene , or eare hath heard , or the heart of man can conceive , which without all doubt by comparison at least , are true of the joyes of heaven . Why then shouldest thou O Christian soule be cast downe , or why shouldest thou be in vaine disquieted ? surely if thou wouldest seriously consider , that thy heavinesse shall be suddenly turned into unspeakeable joy , that all thy teares shall be for ever wiped from thy eyes , and that these momentany afflictions do proportionably work unto thee , an exceeding weight of glory , thou hast no reason to be much dejected for them . Thus much of the first Doctrine , the second followeth ; but that we may build upon a good foundation , we must first declare the meaning of those words on which we must ground our ensuing Observation . I desire to depart and to be with CHRIST ) To be with CHRIST . Why , was not Saint Paul with CHRIST ? was not his conversation now in heaven ? and was not the streame of his affection carried to CHRIST ? was not he with him in the spirit as with the Colossians , rejoycing and beholding his happinesse ? doubtlesse he was . But this being with CHRIST was not that presence which he desired ; it was a neerer presence , to be where he was in the highest heavens , and to behold the glory which GOD the Father had given him ; desire is the daughter of indigence and want some way , and himselfe doth plainely tell us , whilest we are in the body , as now Saint Paul was , we are absent from the LORD ; you may be pleased to observe a difference betwixt these phrases of CHRIST his being with us , and our being with CHRIST , it is one thing for CHRIST to be with us , this benefit is enjoyed in this life , he promised to be with the Apostles , and his Successors , and so by Analogy , he is with all his mysticall members to the worlds end ; but it is another thing for us to be with CHRIST ; this honour is reserved for the world to come , and it is a state of blessednesse as he spoke to the theefe on the Crosse , this day shalt thou be with me in Paradise . Whence I doe observe , that The faithfull soule when it departeth out of this life is immediatly after death with CHRIST . If the soule of Paul , why not the soule of other faithfull ones ? Saint Paul I know , whilest hee lived , was a man indued with singular zeale for CHRIST and holinesse of life , and exercised with more then ordinary miseries and persecutions ; himselfe reciteth a Catalogue of many of them , but as it is not the degree of faith , but faith that justifies , nor the measure of graces , but the having saving graces in truth , that assures us of GODS gratious acceptation of us in this world , so doe they also by GODS free promise obtaine reward in heaven , instantly upon the dissolution ; as Saint Cyprian spoke to Demetrian us , though a blasphemous Ethnick , that if he would at the end of his life pray to GOD for the pardon of his sins , beleeve and confesse him , he should be translated sub ipsa morte to immortality , why not ? the soule being purged clearely from the impurity and staine of sin by the completion & state of grace , which gets full dominion in the very moment of her departure out of the body , as Alexander Halensis , Durandus , and other learned Schoolemen have resolved , and it is not defined in that Church whether the deordination of the will , and whether vitious affections ( as too much love to wife and children ) remaine in the soule , saith Estius , yet doe we grant this to be true , that the more gracious any man is in this world , the more is he now respected of GOD , & the more glorious shall he be hereafter . The point it self is clearly proved by the New Testament , There is no condemnation to such as are in CHRIST JESVS . None , and therfore not to purgatory paines . For the name damnation extendeth to Purgatory , saith Th. in 4. Senten . dist . 45. q. 2. Sixtus Senensis l. 6. Annotat . 47. No condemnation saith the Apostle , yes , that there is damnation to the fire of Purgatory , saith the Jesuite Malon . Whether will you beleeve ? againe , Wee know that if the earthly house of this our tabernacle shall be destroyed , we have a building not made with hands , but eternall in the heavens . S. Chrysostome rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when , to note the time immediatly after death , he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not I know not after how many years , we shall have : which may further appeare by the Apostles scope , which was to administer consolation to the afflicted , as appeares by the end of the former Chapter , that they should after death goe to an eternall house , statim post mortem acquirenda , forthwith to be possessed after death , as Estius sheweth out of Photius , Anselme and Thomas , which else could be but small comfort unto them , if they believed they should be detained in a fiery prison , farre hotter and more intollerable then any punishment in this world can be ; and that the soules of the faithfull were in a state of happines before the Ascension of CHRIST into Heaven is cleare , ( though neither they nor the Angels were so happy for degree , as after the incarnation of our Saviour , is generally concluded , and by cleare demonstrations confirmed : ) the point I say is cleare , I build not my faith on the book of Wisdome , though it binds Papists to the beliefe thereof , that saith , the soules of the righteous are in the hands of GOD , and there shall no torment touch them : no torment , then not the torment of Purgatory ; but behold a crystall streame which is able to quench the flames of Purgatory ; if a wicked man will turne from all his sinnes , &c. he shall surely live , he shall not die : all his transgressions that he hath committed shall not be mentioned to him . How doth he not remember , if he doth so severely punish that it passeth the imagination of man to conceive the greatnesse thereof ? can there be a back reckoning for that which shall never be remembred ? and saying , that not a few but al his sins shall be forgotten , will he yet punish them to satisfie for any sins at all ? and is it not an easie thing unto the LORD in the day of death to reward a man according to his waies ? Call you this a reward , for a good man to be thrust into a place of torment ? this present life is a time of working , striving , running , sowing , and godly living , after death is the time of reaping , of receiving wages , garlands and crownes ; an unjust thing it is to detaine the labourers wages , which reason I suppose is as strong against Purgatory , as against those Armenians whom our Adversaries do worthily confute ; and how is it imaginable that if he good in the old Law supposed then dead , went first to torment , that they did not tremble for feare of death ? how could they ( as they did ) depart in peace ? and how is it imaginable that GOD who appointed sacrifices for all sorts of sins and pollutions , should appoint neither expiation nor sacrifice nor satisfaction to be made for the soules of the dead ! surely there appeares not to us any token of any such thing , and therefore we may fairely conclude , that all the soules of the righteous then were translated into a state of happinesse . This Doctrine being thus briefly cleared , we may from hence draw many conclusions . Hence it followeth that the soule dieth not with the body , as the Sadduces that pestiferous sect amongst the Jewes did damnably maintaine ; for as they denied the resurrection and the being of Angels , so did they say , there was no spirit , no spirituall substance at all , saith Scaliger , which without all doubt , is the truth in the judgement of Scultetus ; so grosse were these Sadduces in their apprehensions : and as a wicked branch of this sottish stock of Sadduces there sprung up certaine Arabians which held that the soule perished together with the body , as witnesseth Eusebius . A fit doctrine for enlarging the kingdome of the divell : but that the soule is immortall my Text proveth , how else could it part from the body and be with CHRIST , unlesse it was a seperable substance , sith the body is not with CHRIST till after the generall resurrection ? whence is there is naturall confcience that accusing power for sin , that feare of wrath , but from this principle that the soule is immortall ? never make any question of this , when thou diest , thy soule which is thy better part dieth not , but is taken out of thy body , as a candle out of a lanthorne , and immediatly placed either in blisse or in torment . Hence may we in the second place conclude against the Anabaptists and Socinians , which though they went not so far as the Sadduces to deny the resurrection , yet did these fantastiques dreame that the soule sleepeth till Doomes day , and is in a state of incensibility like some creatures in Winter , insecta ▪ till they be quickned and revived by the heat of the Sun , so they of soules , till they be raised by the power of the LORD at the last day ? but how then could Saint Paul be with CHRIST ? but to say no more against these silly dreamers , I proceed . In the third place , that conceit also falls to the ground , which prevailed with many of the antient Fathers and with some later writers , that the soules of the righteous see not GOD till the last day , but are kept in certaine receptacles in expectation therof . I see no profit to the Auditory by naming them ; the learned if they please may read many of their names in Sixtus Senensis . But how then ( say I ) could Saint Paul be with CHRIST ? this opinion is an unworthy conceit condemned by the Church , as robbing heaven for the present of its blessed inhabitants . Fourthly , hence also doth it follow , that though CHRIST as touching his divinity is every where present , for else he were not GOD , yet to us in this world he is absent as touching his bodily presence . For , what is it to be with CHRIST , but to be present where CHRIST is bodily present ? and againe , whiles we are in the body , wee are absent from the LORD : the Apostle then was ignorant of that unhappy perplexed point which some seeme to defend , the ubiquity of CHRISTS body , for howsoever his humane nature ( especially in the state of glory ) is adorned with admirable gifts , and advanced to the highest dignity , honour and domination , yet doe the natures of CHRIST personally united remaine distinct both in essence , properties , and operations . Yea , and the mselves confesse that the divine properties belong to the humane nature , not by any physicall transfusion from one subject into another , but it is only personall and communicated to the humane nature by the grace of personal union insomuch that the humane nature ( as they say ) is omnipresent not in being but in having , not in it selfe but in the person of the word , and thus do they in words at least deny what they seem to contend for . From whence likewise it followeth that there is no Popish Purgatory ; the fault is clearely remitted , and so there can be no satisfactory torments required . GOD should ( me thinks ) but mock us , if they say true , as if he should say , I pardon thee thy offence , but I will punish thee for it , I acquit thee of the debt thou owest me , but not of the paiment : but why should not the soules of the righteous dying in faith be caried instantly into heaven , as well as the soule of a man newly baptized comming to that holy Sacrament in due manner , and dying before he hath committed a new sin , although he was full of sinne before ? there is no question of this latter , and why should there be of the former ? And if they cannot go to Heaven because GODS justice must be satisfied , what will becom of all those that die a little before the judgement ? & much more is the difficulty increased in those which passe in a moment from mortalitie to immortalitie at the very comming of JESVS CHRIST . But I marvel not if Papists do contend for this Purgatory , as being indeed one of the best fires that ever the Pope and his Clergie have had for the heating of their kitchins . For let this be granted that there is such a fire , and that the torments there and in the place of the damned differ but in duration , and there are no torments in this world comparable to those in Purgatory ; let their Preachers tell their people such a supposition as this is , if a foule had beene tormented in Purgatory thirty yeares , and had by an Angell a choise either to stay in Purgatory one day long , or to returne into the body and do this penance a hundred yeares together , to tread only on iron nailes which will pierce the feet , to drinke gall mingled with vineger , and to eat the coursest bread , to be cloarhed with Camels haire , to lie on the ground , and instead of a bolster to have a hard store for a pillow , the foule would rather do this penance a hundred yeares together , then to endure in Purgatory one day , faith their Preacher . By this and such like doctrines , the consciences of their disciples are stung as with Scorpions ; and it is like a gift whither soever it turneth , it prospereth , then may they work them like soft waxe by their charitable promises to apply the meanes for their ease and reliefe out of the place of torments . What a wofull speech was that of our Richard 1. who committed his soule to Purgatory till Doomes day . Sixthly , this Doctrine overthroweth their Popish prayers for the dead , directed unto GOD to ease them , and free them from the paines of Purgatory , yea and that kind of kindnes too which many that do professe the Orthodox doctrine , doe unwarrantably use in words , and further , as a more durable monument of their mistake , do write upon the grave stones of the dead , GOD be mercifull to the soule of this dead man. For are they with CHRIST ? then doe their prayers bring no profit to the dead , but hurt to the living . For to speake the fairest of them , 1. Such prayers can be no better than an idle word , for which we must give an account at that day . 2. They are an injury to the dead , and do vertually imply , that such as pray for them are not perswaded they are in happinesse for whom they pray . 3. This practise although it might be perhaps by some qualification justifiable in the intention of the speaker , yet may it breed danger in the conceit of the hearer , who may turne thy voluntary devotion to harden him in the dangerous error of that opinion ; if then no benefit redounds either to the dead , thy selfe , or the hearer , its best to leave those formes of prayer which are made for the dead . But ignorant persons being reproved are bold to reply in this foolish manner , what would you have us say of the dead , would you have us to revile or curse them ? Oh perverse minds ! as though necessitie lay upon you , either to pray for them or to curse them ? Belike what displeaseth GOD pleaseth you passing well : let us speake of the dead as GODS Word teacheth us to speake of them ; sure I am , it no where enjoyneth us to pray for them , nor furnisheth us with the example of any Saint to that purpose , and yet were their affections to the dead as good as yours . Cannot you use such formes of speech when you fall into mention of them , they are with GOD , they are at rest , they are happy , their memorie is blessed , unlesse you pray for them . But leaving now these Uses of confutation , I come to those of instruction , which are indeed more profitable for our edification , and more sutable to this present occasion , and the first is , Feare not death ( O thou righteous soul ) overmuch ; it s one benefit we reape from the death of our blessed Saviour , to be freed from the feare of our own death ; death is called indeed by Bildad in Iob , the prince ofterrours , & by the Philosopher , of all formidable things , the most terrible , so it is to the wicked , or at least there is good cause it should be so , for to such as live without CHRIST , death is as a purseivant sent from hell to fetch them thither : but they that live conscionably , may thinke of death comfortably , and they may sing that triumphant song , O death where is thy sting ! they may take this all-devouring serpent without any hurt at all into their bosomes : they that have their debts paid , dare go out of doores , and are not afraid to meet the Sergeant ; they dare looke on death , and welcome him as the King of heavens officer to give them possession of an everlasting-inheritance ; wee feare our friends when they have a vizour on their faces , but put it off and we rejoyce in them . Excellent was the speech of S. Ambrose to the Nobles of his city , which with threats and flatteries were sent to him by the Count Stilico , to perswade him to pray unto GOD for the continuance of his life , which when the holy Bishop heard he answered divinely , J have not so lived amongst you that I am ashamed to live longer , nor am J afraid to die , because we have a good Lord. Doubtlesse had we ( beloved brethren ) as much faith on earth as there is joy in heaven , we would not be afraid of death : this is the narrow passage betwixt this life and our countrie : on this side the bridge we have many troubles , many sins , many feares , many temptations of the Divel , which should make us think the worse of our lives , and very willing to leave them : but on the other side , we shall be freed from all trouble , from all sin , from al molestation of the divel , and shall be filled with all the joy our hearts can possibly desire . So that hitherto we may apply Sampsons riddle , Out of the enter came forth meat , and out of the strong came forth sweetnesse . Secondly , this may serve to moderate our excessive mourning for our friends which die , we hope in the LORD . David exceeded in his sorrow for Absalon , and was there not a cause ? He did not so at the death of the infant . Let us rejoyce , Saint Chrysostome saith , for the just both living and dead , because they are happy , let us not in an unseemely manner bewaile them by pulling off our haires , baring our armes , tearing our faces , or putting on mourning garments , so saith the father ; and I say , happy are they which have exchanged a base earthly tabernacle for a princely Pallace , sorrowes for joy , and earth for heaven ; and me thinkes our blessed brother now deceased , if he had intercourse with us mortall creatures , would say to his deare wife lying in her teares , children and friends , as our Saviour did to those pious women that followed him ; Daughters of Ierusalem weepe not for me but weepe for your s●lves , you know my fastings , my meditations , my watchings ( and know you brethren that godly Ministers do purposely watch and meditate for you , when you are or would be a sleep . ) You know my griefe for my owne calamities and for the calamities of GODS Church , and by your owne experience , you may know what sharpe combats I have had with that raging enemie the Divell , and what wounds I have received in the conflict ; now do I feare no perils on the land or sea , no perils in the house or in the field , now am J victorious over Satan and have trampled him under my feet , and now he hath nothing at all in mee , and now am J crowned with glorie , and would you ( my deare friends ) be so unkind to me to wish me alive againe , and to run the former hazards ? Kings and Queenes are willing to marrie their daughters to forraine Princes , and never looke to set their eyes onthem againe , and should we mourne too much for his absence , and not rather rejoyce with him for his happier estate then this earth can afford ? When Iacob heard that his beloved Ioseph was alive , and governour over all the Land of Aegypt , his fainting heart revived , no lesse ought the consideration of the glorie of departed servants of GOD , cheere up our drooping and sad hearts for them , and excite us to desire the fruition of the same glorie . And this is my next point to be handled , I desire , saith S. Paul , to be dissolved and to be with CHRIST . It 's the fore-sight of heavenly glory and being with CHRIST , that makes a man desire to die : Some men indeed would die , because there is nothing in this world for them to expect but miserie and shame , and these do little lesse sometimes then call for the rocks to fall upon them , that they might end their wretched daies as Iob saith , they long for death , and dig for it more then for hid treasure , which rejoyce exceedingly , and are glad when they can finde the grave , this motive swaied not Saint Paul , but onely this that he might be with CHRIST . I grant to desire death simply , as death , is against the Law of GOD and the law of nature , death is our enemie , and is not from GOD creationes by creation , though it be truly from him ultione to revenge the sins of man , saith Florus de praedest : or as others say , it is from him ordinatione , because in justice he ordained death corporall as one part of the punishment which was due for the sinne of man , and hence our Saviour CHRIST himselfe who knew no sin at all , viewing death as it is in it selfe considered , declined it , let this cup passe , and so did Saint Paul too , we will not ( saith he ) be uncloathed , the parting of these good friends body and soule without some further end , is a grievous separation ; this harmelesse innocent nature teacheth ; and as death is further a meanes to cut off all possibility to profit others , and to helpe the poore Church of CHRIST with our labours ●●…us piety and grace may move them to pray with David , LORD let my soule live . These cautions are premised to prevent mistaking in the point ; but now , which is to my purpose , Consider death as it is a way & meanes to bring us to the presence of CHRIST , so it may be holily desired , our Saviour CHRIST , who said , let this cup passe , said also as his death was our life , I have a Baptisme to be baptized withall , and how am I pained till it be accomplished ? and nót only I Paul , but we that are faithfull that are in this tabernacle , do groane earnestly , ver . 2. not for that we would be uncloathed , but cloathed upon , that mortality might be swallowed up of life ; and after , we are willing rather to be absent from the body and present with the LORD . It s the love that a child should be borne into the world , not the love of paine that makes the mother desire the travell in child-birth ; excellently saith Saint Basil , properanti ad coebestem paetriam , &c. to him that makes hast to the countrey which is above , the stay in the body is more grievous then any paine , or any prison : and it is said that Peter and Andrew welcomed their crosses , as they were wont to doe their dearest friends , and imbraced them in their armes , and saluted them with kisses of peace . Ignatius encouraged wild beasts to devoure him that he might be bread for CHRIST ; Martyrs went to their death with cheerefullnesse and songs , and ran to the stake as to a garland , and who would with Saul hide himselfe in the stuffe , when he is called to be crowned a King ? If Abraham saw his day by faith when he was but promised , and rejoyced , what cause of joy must it needs be to see the Saviour of the world when he is exhibited ? If Saint Iohn Baptist did leape at his presence when he was in the wombe of his blessed mother . What will his glorious presence effect in them who shall behold him in al his Royaltie ? if the Wife men of the East went a long journie , and rejoyced to see the holy Babe CHRIST in the house ; what cause of joy will it be to see him sit in his glorie at the right hand of his Father , far above all Principalities and powers ? If many Kings and Princes longed for that day to see their Saviour mortall , what resemblance is fit to expresse the joy of those that behold him crowned with glory and immortalitie ? it is a passing glory to be admitted to the sight of CHRIST his face , and to receive glory from the brightnesse of his Majestie , and if we were to suffer torments every day , yea the very torments of hell for a time , therby to gaine the sight of CHRIST , it were nothing in respect of the reward . This Doctrine shewes us the extreame folly of all licentious livers and impenitent sinners ; when they looke upon their wicked courses , what for sight can they have but of hell as their just reward they would be with CHRIST ( as they say ) hereafter , and yet they will not have CHRIST to be wi●h them now , and to rule over them ▪ they will sow unto the flesh , and yet would reape unto the spirit ; they are stout and will have their sinne though they be damned for it : we will ( say those rebels in Ieremy ) walke after our owne devices , and we will every one doe the imaginations of his evill heart . Experience sheweth us that you cannot crush oyle out of skins , nor sweet wine out of sower grapes , and if you be the seedesmen of darnell and cockle , you shall have no harvest of wheat ●…or good graine ; you will not live conscionably , and yet you would die peaceably ; and though you speake CHRIST faire , yet you wil loose nothing for his sake ; the chaine will make your profession afraid , and reproach will make it ashamed : you love him well you say ; but you will be advised not to displease such and such friends for his love ; your fore-sight of Heaven hath no hands to do good works corporall and spirituall , nor eyes to shed teares for your sins and the sins of others , nor stomacke to abide a holy and a religious fast , nor flesh to endure this mortification and zealous revenge , nor tongue to speake the language of confession , and zealous , devout and faithfull prayer ; if then in your extremities and when your feares approach , you send for us , as Pharaoh did for Moses , and never till then , and cry unto us helpe us and comfort us , as that starved woman did , to the King of Israel : Wee answer as hee did that distressed creature , if the LORD doth not helpe you , how should we ? And now by this time I suppose you are brought to that passe , that GODS servants , whom you have in your prosperity despised may say to you concerning all your daubers whom you then respected , where are they now that will prophesie peace peace unto you ? your consciences which before were asleepe , being now awakened to heare the crie of your sinnes , and these glasses formerly covered with dust as it were , being wiped cleare to represent unto you the disfigured and odious face of your sinnes ; when these evill daies shall come upon you ( as they will or that which is worse ) you must needs confesse to the terrour of your soules , that we GODS Messengers have told you of these things , and you would not heare us , as Reuben said to his brethren . Your sins which you tooke to be your friends ( as GOD himselfe hath threatned ) are suddenly turned to be your foes , and now do appeare as a marshalled army comming in a terrible manner against you , and when GOD speakes to your consciences , as Iehu did to the Eunuchs , who is on my side ? who ? even they will cast you downe and dash , as it were , your blood against the wals , and make you to be trampled upon ; and then can you cast your eyes no-way without horrour , if upwards unto heaven , they will tell you that you are justly excluded out of that happy place , if you think upon hell , the mouth thereof ( as you feare ) is open every moment to receive you when these evill daies shall come , &c. Second Use of instruction is , that we would study our selves , and ransacke our soules , and be of good grounds , and to have certaine evidence that our change shall be for the better : mans wisdome teacheth him in Summer to provide for Winter , in youth for old age ; if GOD be better then the world and heaven better then earth , and the soule better then the body , shall we not labour while we live to get full assurance of being with CHRIST , as S. Paul had , when we are dead ? but here is the maine doubt , how I should know and be assured thereof . First , if thou art assured hereof , then hast thou faith , the maine and fundamentall grace , not fundamentum quod , that is , CHRIST , but cui as a learned Schooleman doth distinguish , immediatly laying us upon CHRIST , and as a Captaine , I say not making the graces as heavenly Souldiers , but as bringing them forth to fight according to their severall operations ; thou hast I say a lively faith both in that direct act whereby it justifieth , and also by a prudent observation of the worke of faith in thy soule ; thou dost by faith believe that thou art justified by faith ; thou hast also the attendant companion upon faith , that Christian hope whereby thou waitest on GOD till he accomplish all his gratious promises ; if we come against the Divell as David did against the Philistine , not with sword , shield and speare , but in the name of the LORD of Hosts , we are sure to conquer . If we have these graces and by the use of holy meanes do hold them fast , how happy are we ! Blessed is he that beleeveth the Lords words to be all of them true , and blessed is he that waiteth on him , till he manifests the truth of his words , that believeth by faith that GOD is his Father , and expecteth by hope that he should shew a fatherly affection to him ; who believes that salvation belongs to him , and waites by hope til he enters into possession of it : if this then be the blessed frame of thy soule , that thou resolvest and hopest to live , and thou resolvest and hopest to die in the armes of thy sweet Saviour , thou art in a happy case . Secondly , if thou hast this holy affection to die , and assurance of being with CHRIST when thou art dead , then dost thou labour for the true sense and feeling of thy reconciliation with GOD , and dost make thy peace with thy brother whom thou hast wronged by word or deed ; if thou lookest to see the face of CHRIST the righteous Judge with comfort thou wilt abandon foolish shame , and fond selfe-love , thou wilt make restitution , and returne goods in thy hands to the right owner ; thou wilt not suffer sin to lie upon thy soule , nor let thy furrowes in thy field to cry out against thee , nor by proportion , the stone and timber of thy house to complaine of thee , Zach 5. 4. for this would bring a curse to consume them : thou wilt often make thy reckning even with thy GOD , for this makes friendship durable , if CHRIST be gone , as he seemes to be at some time from his children , thou wilt seek for him sorrowing as Mary his mother did , and thou shalt in GODS good time find him in the Temple ( as she did ) I mean in the use of his holy ordinances . Thirdly , alwaies be vigilant and watchfull ; this spirituall watch is nothing but the carefullnesse of the soule to keep spirituall graces in their vigour and activity , and though GOD hath appointed watchmen over us , yet hath he not appointed watchmen for us , their watching is not in our stead to give us leave to sleepe , but it is to keepe us waking , what I say to you , I say to all , Watch. And very good reason , You know not ( saith our Saviour ) what houre your LORD will come ; and our drousie disposition will be soone rocked a sleepe by Satan , who besprinkles the temples of our head with his spirituall opium of wicked motions and suggestions , if we do not lawfully strive against them ; take heed least thine owne corrupt heart the greatest enemy thou hast beguileth thee not , be prudently vigilant to descry dangers before they come , to prevent all occasions whereby thy happy estate might be lost ; the dumbe beasts , as Oxe and Mule , that are without understanding , will not come neare the place where they have escaped danger , and shouldest thou adventure to the hazard of thy soule ? in knowledge be not like the horse and mule , in avoiding dangers be like them . Consider the Divels policy , he is a theefe ; a beggar may safely passe by him , his aime is to rob the wealthy passenger : rub thine eyes often , frequently ransacke thy heart , keep GODS feare fresh in thy soule . Iacob could not sleepe when he heard of Esau his comming against him , and Sampson had little list to sleepe in Dalilaes lap when he heard the Philistins were comming on him ; delight in the society of the Saints , good company keepes us waking ; all these are soveraigne helps to keepe us spiritually watching . Fourthly , often meditate on death , die as it were daily in the disposition of thy soule , and preparation to death ; forgetfullnesse of death makes life to be sinfull , and death to be terrible as a destroying Lyon , whereas the sight of savage beasts is not terrible to those that converse with them ; looke on death as on the Sun in an opticke glasse , though it be far off , yet it seemes neere at hand , and so in truth it may be neere us , being as a pit covered with snow into which wee may suddenly fall ; that which many carrie in their rings , carrie thou in thy heart , memento mori ; be like to those that in their life time had their scpulchers in their gardens , and places of pleasure , and that they might be mindfull hereof , some had dead mens skuls before their eyes in their most delicious banquets ; by so doing , we should prevent a great deale of sin , & it would be as a bitter pill to purge out many noisome humours , and prove that we are truly wise , alwaies ready for death : it s an excellent thing when death approacheth , to have nothing else to do but to die . Fifthly , it is a comfortable signe , if thou dost heartily pray to GOD for this very end as the Saints of GOD have done : prayer is our best guard when we are at home and when we are abroad ; GOD will not denie our suits made in CHRIST his name , because this was one benefit which CHRIST merited for us . Alas what else should we do when we are every day for ought we know going to judgement ? should we not intreat the Judge to pardon us ? should we not with sighes and sobs cry continually unto him to be mercifull unto us ? Hier. reports in the life of Paul a Disciple of Anthony the first Monke , and that not simply for devotion , but to avoid persecution , that this religious man was found dead kneeling upon his knees , holding up his hands , lifting up his eyes , the soule was so devout that the very dead corps seemed to pray unto GOD , now this humble seeking to GOD by prayer that he would make us alwaies ready for death , argues a soule sensible of its owne weakenesse and of GODS goodnesse . Sixthly , if thou art sincere and sound at the heart , and walkest with GOD in the uprightnesse of thy soule , and makest this the crowne and garland of thy life , which will never wither and decay , that thou hatest all knowne sins , not the outward onely whereof men may be witnesses , but all inward corruptions , as hardnesse of heart , wanton revengefull thoughts and such like , whereof the world can take no notice , if thou magnifiest GODS graces , and gracious persons , and canst be content out of thy love to CHRIST , to suffer any thing for CHRIST , this is sincerity : I say not legall sincerity , that is a perfection too high for us to attaine unto , nor onely naturall and morall integrity , whereby an unregenerate man is guided by the light which is in him without hypocrisie ( this may the very heathens have ) but Evangelicall integrity , whereby the person being accepted for CHRIST , the heart though failing in some particular actions , yet manifests habituall grace by a constant course ( in the generall ) of a holy conversation . Lastly , to name no more , if we are truly thankfull unto GOD for making away for us to goe by death to heaven ( by the death of his Son ) whose portion by due desert was hell ; how Iudith and Ester were magnified for procuring deliverance to their countrymen from outward enemies , the Bible sheweth : how the Grecians honoured Flaminius the Romane for prevailing against Philip of Macedon , and proclaiming their liberty , is registred in heathen stories , with what applauses and acclamations of all the Romans , men , women , and children Constantine was received into that Queene of Cities , Eusebius the Historian doth relate , for vanquishing the Tyrant Maxentius , calling him their deliverer , their conserver , their bountifull Patron , a common good thing , &c. here was love and thankfulnesse we see most earnest ; GOD knowes and our owne consciences testifie unto us this day how far we exceed those Grecians and Romans in mercies bestowed upon us , not by a mortall man but by our JESVS , not from temporall servitude , but from the power of the divell ; if then our cries and acclamations be to our JESVS constantly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as theirs were to their deliverers , and we can joyfully sound forth S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O death where is thy stingthankes be to GOD who hath given us victory through JESVS CHRIST our LORD , this is a good signe of a blessed man ; and if these are in you , I do assure you that your estate is now good , and by perseverance in them , shall be farre better hereafter , and these will comfort you , when all the comforts of the world will faile . What will all friends , riches , and pleasures profit when you are on your death-bed ? unlesse you have this foresight of joy in CHRIST , you live ( for ought you know ) under GODS curse , the curse both of the Law , and the curse of the Gospell , and you can have no solid joy in any thing under the Sun , no more then a condemned man can have in his wealth & fore-passed honour ; but have and keep these fruits of the holy Spirit , and when death shall come to thee , and take thee ( as it were ) by the hand , thou hast no cause to shrinke for feare , but maist say with Babylas slaine by Decius that persecutor , in the words of the Psalmist , Returne unto thy rest O my soule , for the LORD hath beene beneficiall unto thee , now my griefes farewell , & all my wrongs adieu , and now my soule be glad , for now commeth thy rest , thy sure rest , thy sweet and never fading rest ; and that which comforted Hezekiah on his supposed death-bed , Remember LORD how I have walked before thee with an upright heart ; that also was a great comfort to this our deceased brother , that he could say to mee in his last sicknesse , when I visited him , that he had walked in sincerity , and performed his Ministeriall duties ( setting humane unavoidable defects aside ) with an upright heart , and so I doubt not but GOD sent his Angell to waite at his beds head to carry his soule when it parted from the body , into Abrahams bosome . You have heard ( beloved ) what was Saint Pauls desire , that was to die ; and a reason implied of his desire , for then he should be with CHRIST : hearken with the like Christian attention to Saint Pauls judgement or censure of that estate of being with CHRIST ; this is saith he far the better , or ( as some expound the words ) which is best of all : which occasions a Question , Whether is it better to be with CHRIST in his humane nature , then to be with GOD , whose beatificall vision is said to be the chiefe object of happinesse ? To which I answer , that the Apostle doth not compare these together , I meane the enjoying of GOD and CHRIST , as though his chiefe happinesse did consist rather in beholding the body of CHRIST then the face of GOD , but his being with CHRIST , and that estate in glory is compared to his being in this present world , and he mentioneth CHRIST because he in his humane nature had purchased this great happinesse for him , which consisteth principally in the vision of divine excellency : our happinesse is chiefely in GOD , but by CHRIST his merit : do we not thinke that many poore exiles stripped out of their inheritance , and banished out of their native soile ; do desire to see that day , and that blessed man that should bring them out of their captivity , and settle them in their former habitations , and rejoyce in him as the author of their happinesse ? hence I note , A life in heaven with CHRIST , is farre better then a life on earth with men . It is better for the wife to be with her husband then in other company , and is it not much better for the Spouse of CHRIST to be with her LORD , whom she worthily esteemeth as the chiefe of ten thousand ? this present life of nature is good , the life of grace is far better , but the life of glory is best of all ; it is good to be a babe in CHRIST , it is better to be a strong experienced Christian , but to raigne with CHRIST is best of all ; it is good to sigh and sob for sin , it is better to mortifie and to prevaile against it , but it is best of all to be perfectly sanctified , and purged from it . We know that Absolon recalled from exile , and not admitted to see his fathers face in Court , was impatient of all delayes , and so are GODS children after they are called to GODS favour , long to see their Saviour which is far better , which may further appeare by these differences betwixt these two estates . Is it not far better to have the wayward old man in our bosome , the most spitefull enemy and false friend , I meane all the remainders of corruption , the leprosie and poison of sin quite abolished then to have them still in us ? while we live they will be in us do what we can , we shall find much ignorance of GOD and all his waies , much folly which keepeth us from taking any thing to heart which respecteth GOD or our selves , much uncircumcision of heart which makes us that we cannot be holily poore in spirit though conscious of innumerable motives which should induce us hereunto , much drosse of selfe-sufficiency which will not let us perceive what need we have of GODS presence for the quickning , strengthening , comforting , directing and prospering of us in all our wayes , though the breath of our nostrils be not more necessary for our naturall being , then his grace is for our spirituall welfare and comfort ; these evils do renue their assaults on us every day , and notwithstanding we renue daily our indeavouring against them , yet cannot we get that full conquest over them . If we could assemble all the Saints together , and aske them whether they were without sin , what do we thinke would they answer ? whither that which Pelagius saith , or that which Iohn the Apostle saith ? How great soever their excellency was , if they could be asked , they would cry out with one voice , If we say we have no sin , we deceive our selves , and there is no truth in us , and would they perhaps say so more humbly then truly ? GOD placeth not the commendation of humility in any part of falsity : and therefore if they spoke this truly , they had sin , because they humbly confessed it , and the truth was in them ; & if they said they had sin when they had none at all , they did lie , and so did sin in lying , and the truth was not in them , but when we are in CHRIST all our sins are quite abolished , and not till then , and therfore to be with CHRIST is far better . Secondly , is it not far better to be in such a condition , where we shall be freed from all troubles , miseries , diseases and discontents , then to live in poverty , debts , diseases , disgraces , discontents and infinite crosses ? even those things often which we love the best , and expected the greatest comforts from them may prooue our greatest crosses , or at least we live in feare and expectation of changes and evils to come ; now they that are with CHRIST are then and not till then , freed from all those evils which should make our life not over-pleasing to us , and they are not onely freed from those evils , but set in high places out of the gunne-shot and danger of them , and therefore to be with CHRIST is farre better . Thirdly , is it not farre better to live in such state where we shall live without feare of displeasing our good GOD , and of loosing his favour , which is better then life it selfe , then to live in feare of displeasing him ? from this feare in this life we can never be freed in truth , nor without great danger in our conceit , and it is a great bitternes to the soule to displease our best friend in the world ; from these feares we are fully freed when we shall be with CHRIST , and therefore to be with CHRIST is far the better . Fourthly , is it not far better to be there , where we shall be freed from the molestations and temptations of the Divell , who as he is crafty , so is he cruell , then to be encumbred with them ? S. Paul we know triumphed , when he had finished his course and fought that good fight against them , and shall not we ? these infernal spirits are every where about us : when we are at our best devotions in the Church , one Divell or other stands at our right hand as at Ioshuahs , to intice us to sin , they have no place in heaven to trouble us when wee are with CHRIST , and therfore to be with CHRIST is far better . Fiftly , and lastly , is it not far better to be in heaven with CHRIST where no sin is committed , where are no false brethren to betray us , then to live in this world which is a very pest-house and Sodome full of filthinesse , and where perhaps we have not one entire good friend in this world ? This is the condition of them that are with CHRIST , they are freed from that woe of the Psalmist ; VVoe is me that I am constrained to dwell in Mesech , and from the company of all the wicked , and shall see with unspeakable joy and comfort the blessed Angels , and the spirits of all the faithfull departed , the glorious company of Martyrs which shine now much brighter then the flames wherewith they were burned , they shall see the blessed Virgin Mary the mother of our LORD , they shall see the most sacred humanity of our Saviour , and his comely face , fairer then the sons of men ; and above all this , they shall immediatly enjoy the glorious presence of GOD , and have a cleare sight of the divine face : and consequently to be with CHRIST is the best of all . First , if to be with CHRIST , is best of all , then ( by the law of contraries ) to be with the divells in hell is worst of all ; to be borne in sin is bad , to live a slave of sin is worse , but to die in sin is worst of all : to live in a deep dungeon and prison , to be tormented with the sight of ugly divels , & that with everlasting fire without all ease , intermission and hope of remedy , what a wofull thing is it ? if some have lost their wits by meanes of some dreadfull sight , yea if the very suspition of divels hath caused many men to tremble , and the haires of their heads to stand upright , what shall then the terrour and feare of that dark lake be , which is full of many horrible fiends and dreadfull hellish monsters ? the appearing of divels in horrible shape , is a far greater evill then is imagined : some body saith ( he beares the name of Cyrill ) that one would choose rather to burne in a hot fire , then endure their fearefull fight . Good LORD that any Christian should live in the danger hereof , and yet be senselesse ? what to be a fire-brand of hell and not to be moved ? this stupidity may make our hearts to quake , and our flesh to tremble , and astonish our senses ; O then pity your owne soules , pity the soules of wretched sinners , and be intreated ( brethren ) by the sweete mercies of GOD , by all the sufferings of our Saviour , by all the joyes of heaven to seeke the LORD while he may be found : if the danger of sin was onely to be bond-men and bond-women , as Queene Ester said to Ahashverus , I would have held my tongue , or I would have beene lesse importunate with you , but the punishment is a thousand times greater , and I am at this time GODS Messenger , to bring heavy tidings unto sinners , and I will tell you what you shall find true by experience hereafter , that you who are despisers and contemners of GODS Ordinances , formall professors having a shew , not any power of godlinesse , malicious persons , &c. shall after a little time , yea a very little time , cry out , Wo , wo , wo. Ah what an unfortunate wretch am I , that have lost all hopes of heaven ! time was when happinesse was offered to me , but I ( foole that I was ) rejected it , now alas shall I weepe and waile for ever . A little City as I have somewhere read , resisted Alexander , he lighted a torch and vowed that if they submitted not themselves before the torch was burnt , he would burne their City into ashes ; our life is like the burning of a torch ; now must thou yeeld up thy selfe to be ruled by the LORD , or burne in hell , not as that City for a short time , but for ever : the everlasting flames of hell cannot burne out one staine of sin out of thy soule : What great benefits didst thou receive of the world to allure thee to loose heaven ? and what if thou hadst gained much riches and many pleasures , and enjoyned them a hundred yeares ? all those are gone , and all are nothing in comparison of the least torment which thou there must suffer ; then wilt thou cry out , oh unhappy pleasures , oh unfortunate riches , oh miserable time wherein I foolishly blinded my selfe ! Ethelburga wife of King Iva a Saxon King in this Land , Anno Dom. 709. by a godly policy won her husbands heart from carnall delights : on a day they had all outward solaces that heart could wish , the roome richly furnished with plate , they had sweet & pleasant musicke and delicate cheere ; she caused the same place to be strewed with dung , and to be as loathsome as they could make it , she intreated and prevailed with the King to repaire thether , & beholding it , he mused in his mind of the change , she took the opportunity , and thus said unto him , where are yesterdaies delights , good cheare , and rich furniture ? are not all such things as wind and vanity which passeth away ? and with these and the like speeches she drew her husband to a mortified life . Oh that this or the like consideration could reduce the lovers of pleasures to the love of the ever-living GOD ! If the damned in hell could have but another life in this world , nay if those which have but seene them , or rather ( as I believe in my instance ) the strong imagination of such a terrible sight ; I would not wonder if they proved the greatest Saints on earth . Venerable Bede tels ( as he thinks ) a true story , of one Drithelme by name , ( the man lived in Northumberland ) who was raised from death to life , and reported wondrous things which he had heard and seene both of joy and paine , which wrought this great effect ( as there is chronicled ) that he utterly detested this present life , and abandoned all worldly cares , chastised his old impotent body with daily fasting , plunging himselfe in Winter season into the cold water , singing of Psalmes and devoutly praying , and when the beholders said , Brother Drithelme , this is a marvellous thing that you can possibly suffer such bitter and sharp cold ; marvell not ( saith he ) for I have seene places colder then these . Let this move thee to seeke the LORD while he may be found , the benefit of this life you cannot long enjoy , and when it is once past , it is ever past , you cannot recover it though you had in your power a thousand worlds to give to redeeme it . And as for us fellow souldiers and deare Christians , let us hold fast that goodnesse which we have , let us play the men , let us be couragious , constant , and never weary of well-doing ; let neither divell nor man take our crownes away from us , never looke to enjoy a state which is best of all , without much opposition , Pharaoh will pursue you with all his power to bring you back into servitude , but do you like stout Champions repell the temptations of the divell , as Gregory Nyssen instructeth you . Avant thou cursed and unhappy creature , I am a dead man , a dead man loves not bodily pleasures , a dead man is not caught with riches , a dead man slandereth not , a dead man is no lier , &c now have I another kinde of life , and another rule of life then formerly I had . I have learned to contemne earthly things , and to set my mind on heavenly things . That which Saint Hierom spoke of judgement , we may apply to the joyes of heaven , let them be painted on the walls of our houses , and in every corner thereof , that they may be alwaies before our eyes : as Captaines do encourage their Souldiers to fight for their country , lives , profession , &c. so doe I say to you brethren , it is the LORD of Hosts whose battailes you fight , it is your own salvation which is in hazard , your enemies would rob you of grace , and deprive you of happinesse ; if you give up your weapons you are undone and firebrands of hell , be valiant therefore and keepe this treasure , this pretious treasure which CHRIST ( saith S. Bernard ) did judge to be more pretious then his owne blood ; if I had kept the blood of CHRIST which dropped from him as he hanged on the Crosse in a glasse , how carefull should I be to keep it ? and must I not be carefull of my soule which is a pretious treasure kept in an earthen vessell ? if thou art poore in thine outward estate , and CHRIST be thy portion , thou art rich enough , care not for outward poverty , be the LORDS servant now , & thou shalt be with CHRIST hereafter , which is best of all . If thou art afflicted in thy body with any grievous disease , care not for that ; if afflictions work kindly to mortifie thy sinne now , thou shalt be with CHRIST hereafter , which is best of all ; if thou art basely esteemed and persecuted by wicked men , care not for that ; if this be for righteousnesse and out of a desire to keep a good conscience , thou shalt be with CHRIST hereafter , which is best of all . If thou hast but weake indeavours and a litle strength to goodnes , if thou strivest to be better , & art a conquering thy sin , be not daunted hereat , thou shalt be with CHRIST hereafter , which is best of all . And to reflect upon our deceased brother , now hast thou happy soule that which thou hast so much longed for ; thy death is the death of all thy defects , & the beginning of everlasting happinesse ; thy faithfullnesse thy integrity , thy zeale have procured to thee a crowne of glory , now hast thou thy fill of happinesse ; O blessed art thou that maist see the LORD face to face , that thou maist enjoy the happy sight of thy sweet Saviour ; thou beholdest thousands of Angels , the Assembly of our first Parents , the seates of the Apostles , the tribunals of the Prophets , the scepters of the Patriarkes , the crownes of the Martyrs , and the praises of all just men made perfect , as Saint Basil saith . VER . 24. Neverthelesse to abide in the flesh is more needfull for you . Our Apostle hath made it knowne unto us , why in respect of himself he desired to die , and of this I have already spoken : now doth he in this verse acquaint us with the reason , why he should desire to live , because his life made more for the profit and advantage of the Philippians , then his death could doe . For making the way to the maine point which I doe onely aime at , five things are to be cleared . 1. What is meant by Flesh ? the mortall body in which the soule dwelleth by a Synecdoche , flesh being a conspicuous part thereof . 2. What is it to live in the flesh ? it is to live a naturall life preserved by naturall meanes , as eating , drinking , sleeping , &c. we walke in the flesh though we do not warre after the flesh ; yet take him not as if he meant to abide alwaies in the flesh , and by a priviledge to be exempted from death which is appointed for all men , but he meanes deliverance from those present bonds , and the continuance of his life for a time to the furtherance of their faith and joy . 3. Marke here and in the former verse that our Apostle speakes as if his soule was himselfe , and as if his body was no essentiall part of man , this is not true in propriety of speech , and therefore is to be taken improperly by a Synecdoche , Integri promembro , the whole is put for a part , & here for a principall part of Paul , the same trope in the like phrases touching our Saviour CHRIST , is by a kind of Appropriation called by Divines the Communication of properties ; and these arousefull termes happily invented to cleare these and many obscure Texts of Scripture touching our Saviour . But to returne to our Apostle : Saint Paul consisteth of flesh and spirit , or soule and body , and yet Saint Paul saith , for him to abide in the flesh is more profitable for them . When hee died he was with CHRIST ; how ? not with his body , but with his soule : Saint Paul is dead and hath seene corruption . How ? in body , not in soule . Saint Paul in propriety of speech abideth not in the flesh , but his spirit a principall part of Paul that is it which during the terme of his naturall life abideth in the flesh or body . 4. More necessary ] This is not spoken simply but comparatively , it was not absolutely necessary for the Church that S. Paul should live , for GOD could even then , as after his departure he did , provide other Instructours to build his Church and House , but yet it was more necessary for their profit that he should live then die . 5. For you ] But why more necessary ? was it not because his appointed time to die was not yet come ? this is true , but personall . He mentioneth that which concernes the Philippians , that they might take notice how carefull he was for them , and how thankfull they ought to be to GOD for him . My life is more needfull for you , for the furtherance of your faith and piety . Q. Did Saint Paul desire to live only for the good of the Philippians ? Sol. He neither saith it , nor thinketh it . He saith his life was more needfull for the Philippians , so it was , but he saith not only for them . Q. Why then doth he only name them ? Answ . Because he only writeth to them . Behold a patterne of admirable love in a Shepheard to the sheep of CHRIST , preferring their welfare to his own present glory . What Merchant ( saith Saint Chrysostome ) having his vessell fraught with rich commodities , if he could safely arrive at a haven would doubt to do so , rather then be still tossed in the sea ? What Champion would-strive for the mastery when he might weare the corruptible crowne ? What Commander when he might rest at home in glory after a triumphant victory , would rather still continue the fight to the hazard of his life and honour ? and yet this is S. Pauls choise , wherein he resembles a woman that hath husband & children , her husband is in a far country & she is with her children ; she may go to him whom her soule doth chiefely love , and there she shall be abundantly provided for , but then she must leave her children behind her , and what then will become of you my poore children ? it would be better indeed for me to be with my husband , but it would be worse with you then now it is , for your sakes therefore it is that I neglect mine owne present honour to do you good . Leaving this discourse , the words do naturally yeeld us this Doctrine , which I will handle being pertinent to our present purpose . The life of a faithfull Minister doth more good , and is more profitable for GODS people then his death : This doth S. Paul witnesse of himselfe , yet from this particular and worthy example , the grounds and reasons of his assertion being common , and the same in others that they were in him , the doctrine is generally true of every faithfull Pastour , that they doe more good to the living Saints while they themselves doe live , then when they are dead . The Word of GOD in the mouthes of the Ministers is not weake , but mighty in operation , able to cast downe strong holds and whatsoever opposeth it selfe to it : though Satan be the strong man that keeps possession , yet the LORD is stronger and can cast him out . See the efficacy and wonderfull working of the Gospell , that Saint Paul could say for his part only , that from Ierusalem round about unto Illyricum , he had fully preached the Gospell of CHRIST , and as the lightening commeth out of the East , and shineth to the West , and as the Suns going forth is from the ends of the heaven , and his circuit to the ends of it , and there is nothing hid from the heat thereof : so in Saint Pauls time the Gospell was come into all the knowne parts of the world , and brought forth fruit , as it did amongst the Colossians ; thus did the Gospell strangely spread it selfe by the preaching of GODS servants , even while Saint Paul himselfe was alive , and after the Apostles by their Successours as they were Pastours ; as the soule in the body , so were Christians dispersed in the world , even the Getulians , Moores , Spaniards , Galls , and the Britans , the Sarmatians also , Germanes and Scythians do believe in CHRIST , before whom the gates of all Cities are throwne open , and none are shut against him , before whom also the iron locks are broken , and the brazen gates are opened , i. e. the hearts of very many that were holden fast locked by the divell , are now unlocked by the faith of CHRIST , saith Tertullian . What instrument was ever too weake to effect GODS will , if he tooke it in hand ? though the Apostles presence was but weak , and their speech rude , and their words distastfull and unwelcome to the world , yet did they prevaile , or if they had been to preach to Infants and children not seasoned with inveterate idolatry , it had beene no great mastery to have brought them to the faith of CHRIST , as it was no great glory to the Spaniard , to vanquish the Indians , when Benzo the Italian reported that he durst be one of the 25. that would fight with ten thousand , nay with twenty thousand of that naked people : but the case is altered now , for 1. The Apostles were but few for number and of no great reckoning in the world : 2. For the same men to teach a strange doctrine to believe on CHRIST crucified , and to be ready to lay downe their lives for him , if they looked to go to heaven . 3. To preach to the world when many of them did seeke after wisdome and secular Philosophy , as did the Grecians , many after state policy and war , as did the Romans , and all of them trained up in a long continued will-worship , and damnable idolatry of a deepe die , yet the Gospell by the preaching of it , as Aarons rod amongst the serpents of the Magicians devoured them all , and brought them to acknowledge allegiance to it ; surely this should make us cry out , as the people did upon the proofe that Elias made , the LORD he is GOD , the LORD he is GOD. Now the LORD doth this great worke by the Ministery of living men , and sometimes by weake men , that the excellency of the power may be ascribed to GOD and not to man : and thus you see in generall the great profit which accompanies the work of the Preachers in the plantation and foundation of Churches : let us consider some particular benefits which redound to them which are actuall members of a visible Church ; and they are either 1 in regard of the bad , or 2 in regard of those that are good , or 3 in regard of all sorts both good and bad . First , I say their life is more needfull in regard of those that are actually as yet in the state of unregeneration , and that in a double respect : First , to be a powerfull meanes of converting the Elect , and to bring them to all the degrees of salvation : other professions do aime at the good of this life ; the Physician at the health of the body , the Lawyer is for the right of his Client , but the end of the Ministery alone , is chiefely to save mens soules ; Vocation , that is by the preaching of the Gospell ; Justification another degree of salvation , that is for CHRIST his sake by faith which is given by hearing the Minister ; Sanctification another degree of salvation in this life , is by preaching of the Word , in regard of dying to sin ▪ the Minister is as the salt of the earth , in regard of living to righteousnes , it s the Word of grace by which we are sanctified . What had become of Paulus Sergius , of Onesimus , of Lydia , and of many Churches if they had not beene called to GOD by the preaching of S. Paul , who restored those to life , saith S. Chrysostome , which had sixe hundred ulcers by sin ? but what need I instance in particulars ; the consciences of millions converted , can witnesse that Ministers have beene their spirituall fathers , their preaching hath beene the key to open the Kingdome of Heaven , and they are appointed by GOD for the gathering of the Saints . Secondly , their life is profitable , if not to convert , yet to civilize people , and to restraine the corruption of nature ; even reason and Philosophy over-ruled Pythagorus , by nature the worst of men , as Philemon the Astrologer conjectured , to conquer his naturall propensions to vice , and to become ( as his Schollers thought ) the best and the most worthy man that lived ; much more effectuall sure is the Word preached to produce morall vertues , and to enable some to doe morall workes rationally , out of the sway of right reason , though not obedientially with a pure intention to obey and glorifie GOD ; preaching is a banke to hinder the inundation of sinne , and to keepe men in outward conformity , this keeps calmenesse upon the face of the Church and mankind , which otherwise might degenerate into savage brutishnesse . Herod was better by hearing Iohn , and reformed many things that were amisse , and by their meanes they may have many graces of the spirit , it is the influence of the same Sun which ripeneth both the grape and the crab , it is the same spirit also which helpeth the wicked in their morall , and the godly in their spirituall workes , those I speake of may have illumination and a taste of the heavenly gift , and may propagate GODS truth to others , as Ioash the King did all the daies of Iehojada the high Priest , and Vzziah in the daies of Zachariah the Prophet : and who sees not that the presence of a godly man doth bridle the tongues of the wicked from wicked speeches , though sore to their griefe , as Iob saith , in my prosperity the young men saw me and hid themselves , the Princes refrained talke , the Nobles held their peace , &c. and the same is reported of Cato , that they would forbeare to speake uncomely things on the stage while he was present : and if swearers rap out unawares prophane oathes in the presence of a grave man , they checke one another , know you not that such a one heard you ? the divell dares not shew himselfe a divell in his colours in the presence of such a reverend man as this our brother was . Secondly , the life of a Minister is more needfull then his death , in regard of those that are effectually called . First , because there is after conversion much corruption and sinne in GODS people to be mortified , whereof they may justly complaine as did Saint Paul , Rom. 7. the best Christians are like peeces of gold , they are too light and must have their graines of allowance to make them currant , Who can say my heart is cleane ? he proposeth the point in his armour by way of demand , making his chalenge to all the world with his triumphant negative , knowing that no man durst step forth , none could justly say , I am entirely innocent , I am as good as I ought to be , as good as the holy Law requireth that I should be . Private helps I know , as prayer , fasting , meditation , have their force to abate the strength of sinne , but yet the lively two edged sword , the sword of the Spirit in the mouthes of GODS Ministers , hath the preheminence , that is the fire to wast it , and the hammer to bruise a hard heart . Secondly , their Ministery is needfull to discover sins after renovation : there are secret darke corners in our hearts which are deceitfull , wherein wickednesse doth lurk . Who can tell how often he offends ? cleanse me from secret sins . If unknowne sins were in David , who was a man of an excellent spirit , of great understanding , and a strict examiner of his owne heart , can any man say in truth he is free from them ? Saint Basil saith , it becomes all men to acknowledge that they are not worthy to speake before the divine Majesty , because they are sinners : we are guilty of many faults which we know not , in that respect we may say with our Apostle , I know nothing by my selfe , yet am I not justified thereby , that is , I sin greatly , but I do not understand it . Hence the Prophet saith , Who understands his faults ? thou wilt confesse if thou art wise , that thou art a greater sinner then other men : so Basil ; private meanes such as are the looking into the law of liberty , friendly reproofes , and instruction , and such like , are much availeable , yet that which doth most lively discover it , is prophesie , that is it which unbowels corruption , and best displaies the hidden nakednesse of old Adam , and which doth exceedingly advance the honour of the Ministery by the praching of the Gospell , Angels , yea chiefe Angels , as Principalities and Powers have learned , what formerly without sin they did not know , the manifold wisdome of GOD in the dispensation of the vnsearchable riches of CHRIST to the Gentiles . Thirdly , many are the steppings aside out of GODS way , in regard of actuall sins even in the most sanctified , in many things we sin all . David did so , and Peter did so , and what sheep of CHRIST doth not so ? checks of conscience , I know , and GODS fatherly chastisements are good helps to reduce us into the right way ; the one is our bosome remembrancer , and the other is like to Ionathans arrow , which hath GODS message in the feathers , yet neither conscience nor crosses have power comparable with CHRIST his voyce in the preaching of the Word , to procure our revocation into GODS waies . Fourthly , Christians ought to be confirmed in their gracious estate , yet whose faith is so constant , that it admits no wavering ? whose patience is so fixed , that it admits no staggering ? the clearest Suns of the Church have been more or lesse eclipsed in their faith , their patience and their piety : of all outward meanes to make us hold out , preaching is the principall , that is as goods to pricke men forward that are under the yoake of CHRIST , that is as salt to sweeten them and to keep them savoury ; it is with our hearts as with our soile , which is not like the Land of Canaan , the former raine after seeds time at the fall of the leafe , and the latter raine at the spring , to ripen the fruit sufficed , insomuch that Saint Hierome living in Canaan , rarely saw raine there in Iune and Iuly , but our soile though now well watered , yet except it be well refreshed and often comforted with drops of raine from heaven , will parch and wither . Lastly , to name no more , they are notable meanes to increase the vigour and lively-hood of saving graces ; they are bellowes to increase the flame , as a sweet raine to make the LORDS inheritance to thrive in goodnesse , they are as milke and wine , and meate to make the children of GOD to shoote up to their just stature , and as a strong gale of wind to carry their vessels to the desired haven , as Hierom saith , Pugilum fortitudo clamoribus incitatur , though Champions fight valiantly , yet their courage is enflamed by the acclamations of the by-standers , so is it with you ; when we pray , exhort , beseech that that which you doe well , you do it continually , more sincerely and zealously , What good soule by experience findeth not graces excited , good motions kindled , holy resolutions furthered and gracious operations intended by a profitable Minister ? The third Reason why the life of a godly Minister is more profitable , is in regard of all both good and bad , as touching the continuance of blessings . For he is as Elisha said of Elias , and King Ioash of Elisha , the chariots and the horsemen of Israel ; he fights while he lives , and bends his forces against all manner of sins , which make a people naked and expose them to the wrath of GOD , he stands in the breach betwixt the living and the dead , to avert the plague , and to make an atonement for the people , as Aaron did : and doubtlesse the man of GOD must be a good part of those righteous ones for whose sake the Sun is darkened , and that the Moone gives her light , that the frame of heaven and earth continues as we see this day , as Iustin Martyr sheweth ; they are a good part of those impregnable bulwarkes against all enemies , as Theodoret shewes in a memorable example when Constantine the great was dead . Sapores the King of Persia did strongly besiege Nisibis ; there was a holy man of GOD , Iacobus by name in that City , the Citizens beseech him that he would shew himself upon the walls of the City , and pray against the enemies , which he did , and the LORD sent a cloud of flies and gnats amongst the besiegers , which dispersed them . Behold a whole City saved by the meanes of one religious man , and hence also it is a signe of GODS wrath and heavy displeasure , and a forerunner of farther judgements , to have excellent instruments of GOD taken away , and therefore the LORD purposing to visit the Jewes for their iniquities , threatens to take away from them the Judge and the Prophet ; and the LORD useth as himselfe speaketh , To take away the righteous , that their eyes may not behold the evil to come , though this be little laid to heart as there is said , When we see a gardiner take away the wall and fence , plucke up the choisest plants , take away the ornaments and beauty of it , and lay it open for the beasts to enter , we may suppose he intendeth not to continue , but to deface his garden ; so when we see the evident footsteps of GODS wrath , and the fire of his jealousie ( as it were ) breaking out by the smoake ; beginning to appeare by taking away profitable men as plants of his garden , which his owne right hand hath planted , we must lay it to our hearts , as a probable token preceding a heavy judgement ; by which it doth appeare , that the wicked do enjoy temporall blessings by the life and prayers of a good Minister . Vse 1. Is of Confutation to the Church of Rome , which do maintaine the invocations of Saints departed , and say that their favour with GOD ( which we deny not ) is improved , and that their affectionate notice of the peoples necessities , continues greater after death then when they were alive ; if so , the speedy dissolution of Saint Paul , had beene as expedient for the Churches which he had planted , as for himselfe , for so ( to use their owne language ) they might have had a new Patron in the Court of Heaven , and it would be expedient for the benefit of the Church militant , that the godliest Ministers should die the soonest and the fastest , for so they may become more then Apostles , able to heare the prayers and undertake the Patronage of many thousands with whom they had no commerce while they lived ; but it was never profitable for the Church to be deprived of the godly Pastours bodily presence in this respect ; this is to rob CHRIST of his prerogative , sitting at the right hand of his Father ; in the Tabernacle of this world , as was in the first Tabernacle , we may find many Priests to imploy as Agents for us with GOD , but in the Sanctum Sanctorum , the second Tabernacle , there is but one Agent who hath Royall commission to deale betwixt GOD and men . I dare be bold to say , that if the Angels and Saints would take the honour that the Pope and his Clergy would give them , they should all go to hell and leave the joyes which they now have . This point serves for the reproofe of such persons , which feele no sorrow for the losse of the chiefe stayes of the Church , which are like a Dove without a heart , and like the drunkards are striken and yet feele nothing , which loose an eye and are senselesse in this losse , which have their master-pieces and posts that hold up their house removed , and yet lay it not to heart , which have the pawnes of their peace , and the pledges of their posterity taken from them , and regard it not : these mens affections had need of the spurre , which have stony hearts , and bowels of brasse , which are not pensive at all for the losse of a deare brother , which perhaps as Saint Austen complaines , can weep when he read the story of Dido and of Troy , and such fabulous reports , but he could not do so for the miseries of GODS Church , these men are as far from sympathy towards the miseries of GODS people , as from an inward feeling of the tender mercies of GOD to their own soules ; the harder the heart is , the worse it is , and the worst of all is hardest to mourne for so great a losse . Thirdly , and much more doth this Doctrine condemne their practise , that if their Pastour be a faithfull teacher , one that keepes nothing backe from them , but delivers unto them the whole counsell of GOD , as Paul did to the Ephesians ; if he denounceth the judgement of the LORD against sinners , if he layeth the axe to the roote of the tree , and launceth their festered sores to the very bottome , they do even for their worke sake , esteeme them as Ahab did Micaiah to be their enemy , and the more he loveth them , the lesse he is beloved of them , and doe wish from their hearts that hee might not live amongst them , but do labour to make him weary of his life by vexing him , casting many times the very name of a Priest , as a terme of reproach upon his face ; the abundance of this Manna and bread from Heaven , makes them to loath it and the Messenger that brings it . The reasons of both : 1. Because such men feele not their sin nor their misery for sin . 2. Nor tast the comfort , sweetnesse and power of grace . 3. Nor doe consider that Presbyters are GODS hands to conveigh graces to them ; hence do these fellowes scorne them in their hearts , and so have as it were a brand set upon them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists , irreligious persons and despisers of CHRIST , as that ancient and holy Father Ignatius phraseth them . Fourthly , this consideration that the life of a good Pastour is more profitable then his death , should put us in mind of a duty to mourne and grieve for the departure of an eminent member in the Church : GOD is not like to the Persian Kings , in whose presence no mourners were suffered to come , but godly mourners are alwaies welcome to GOD. See the practise of this duty but in one example , the devout men that buried Stephen made great lamentation over him , though Stephen was a Martyr , and which was his honour , the first Martyr too , and if I well remember , a Martyr saith , if there be any way to heaven on horsebacke , it is by Martyrdome ; yet did devout men make great lamentation over Stephen . See the bowels of men indued with GODS Spirit , they are full of affection , full of tendernesse , so that the streames thereof do overflow the banks ; and good reason , they have fewer friends remaining , and fewer helpers , fewer prayers are made unto GOD , and fewer remaine to whom they may doe good , and from whom they may receive good . And according to this present occasion let us practise a duty which we owe in regard of our deceased brother , even to mourne : away with that Stoicall opinion which allowes not their wise man to sigh or change countenance at any crosse accident , this neither sorts with religion nor reason . No , we have cause all of us to mourne , not you only of this Towne , but your neighbours round about you , nay this whole Country ; and say as Elisha to Elija , my father , my father , the Chariots and the horsemen of Israel ; he by his fastings , often and extraordinary prayers , often hath stood in the gap , and mightily wrastled with the LORD to keep away judgements ; and like another Elijah hath left his mantle , or Dorcas her garments for the poore , some godly works , the fruits of a sanctified heart and braine behind him , and many no doubt are strangled in the wombe by his death which shall never see light . Touching the beginning of his studies , they were not so commendable as could have beene wished , he was tainted by his Schoolemaster in his youth , and continued a Papist in heart at Oxford certaine yeeres , and resolved with one * Anderton his schoole-fellow , to have gone to the Seminaries beyond the sea : but GOD happily crossed that designe , and effectually calling him to the sight of his sins , and the light of his truth , drew good out of that evill , and taught him so much the more to detest Popery , and to discover hypocrisie and dissimulation in GODS worship and in ordinary conversation above the ordinarie straine of Writers . How industrious a student he was in the University , his many note bookes left behind him will beare witnesse , and how well reputed he was for his learning , as his other exercises , so his publike disputations before King JAMES will testifie . But Learning is nothing , Industry is nothing to be praised before GOD without grace ; grace hath the preheminence and gives the luster to all the rest ; the LORD enriched his heart with a great measure of grace , hence is it that his life was unstained and without reproofe ; though he was not freed from infirmities , yet he was from crimes . Hence it was that he was so laborious in his Ministery , a true student he was all his daies , as appeares by his library though great , yet very few bookes in it which were not read over and noted in the margent , and he attained that high straine of grave eloquence , familiar to him , scarce imitable by any others ; you were twise a weeke ordinarily fed with Sermons and Catechismes , and with the Exposition of Scripture on Holy daies which would have beene acceptable , wholesome foode I am sure , to the most learned auditory of the Land. And though he was so great a Clerke , and so famous , yet was not he ambitious nor sought great matters for himselfe , and he doth beseech an honourable Knight , to whom he dedicated his last booke , and all others in him to doe him that favour , nay that right , nay that honour , not to conceive that he had a thought that way . His heart was set on the right object , and the bent of his study was for matter of Sanctification , both of himselfe and of his hearers , for himselfe he could professe ( and O that all Priests and Pastors could do the like ! ) he did I say professe to his comfort on his death bed , that he never taught any godly point , but he first wrought it on his owne heart ; towards others he was a powerfull instrument to batter the kingdome of the divell , he was a downe-right Preacher and spared no sins , he made many an unconverted sinner to quake and to tremble at his discourses , as Felix did at Pauls , and cast them into a strong fit of legall humiliation ; he was an instrument to pull many captives out of Satans snares , many of you can step forth and say he was my spirituall father ; he had a searching Ministery to discover the hidden abominations of sin , to strengthen and increase the graces of those that did stand , to quicken those that languished ; many have cause to blesse GOD for him , and do owe even themselves unto him , as Philemon did to Paul. From this spectacle before our eyes all of us may learne something for our imitation : doth any one prophane GODS ordinances by a dissembled religion ? let him forsake it , and flie from it as from a serpent , ( for , I speake to the glory of GODS mercy , turning his face from Babylon to Ierusalem ) so did our deceased brother ; doth any one walk before GOD with an upright heart , let him hold out to the end , run his race and finish his course both in health and sicknesse , for so did our deceased brother . A great man , great in worth is fallen in our Israel , & there will be a great losse of him , his wife shall find the losse of a gracious husband ; his children shall find the losse of a gracious father ; his sheep shall find the losse of a gracious shepheard , we of the Ministery shall find the losse of a grave , learned , & a gracious brother ; the devout Christian that desires to have all his sinnes unbowelled and discovered , shall find the losse of a gracious soule-searching Minister , he that would have rules to avoid particular sins , and to make progresse in all vertues , shall find the losse of a copious and experienced directour ; he that is wounded in conscience shall find the losse of a skilfull Surgeon , who in that art was one of a thousand to restore righteousnesse ; the vertuous , rich , and humble poore Christians that feared GOD , shall find the losse of a loving friend and a gracious supporter , those that are in wants and truly religious , shall find ( to my knowledge ) the losse of a liberall reliever and comforter , nay poore condemned Christians shall find the losse of a charitable instructour : and what shall I say more ? the whole Land shall find the losse of a zealous pillar and of a powerfull prevailer with GOD for the continuance of our happinesse : so that all had cause to pray not as the dresser of the barren fig-tree , but as for a fruitfull tree , LORD let it stand one yeare , nay many yeares longer ; but the greater our losse is of him , the greater is the gaine unto himselfe , and as he is crowned with glory in heaven , so his remembrance to many of us , will be like that of Iosias to the Jewes , It is sweet as honie in all mouthes , and as musicke at a banquet of wine . This consideration may be of good use for GODS people ; First that they would set a high price on good Ministers , and afford them a singular measure of love as to spirituall fathers , GOD honouring them so highly , as joyning them with himselfe as co-workers in the regeneration and salvation of his people ; against whom Satan and his instruments are most enraged : towards such let the affections of GODS people be most enflamed ; though their persons may be contemptible , yet in regard of their high calling as they are CHRISTS Ambassadours they are venerable , they are deare unto GOD ; you cannot contemne nor reverence them , but this reacheth unto heaven , and in the last resolution reflects on CHRIST himselfe , CHRIST is interessed both in the contempt and in the respect you shew towards them . Secondly , it should teach them another duty , to pray heartily to GOD for them , that GOD would give his Vrim and his Thummim to his holy ones ; this was the prayer of Moses for the Tribe of Levi : think of them as Saint Iames said of Elias , That they are men subject to like passions that you are , conceive us not to be of . Laodicean temper , to stand in need of nothing ; we are no better , nor so good as Saint Paul , and yet good Saint Paul is frequent in his exhortations to the people to pray for him ; brethren we had need of your prayers , none more need then we : something it is that Saint Paul in his prayer for the Churches , useth this forme , Grace be unto you and peace , but when he writes to Timothy and to Titus , separated for the service of GOD , he prayes for Grace , Mercy , and Peace , for them . They in speciall manner it seemes do stand in need of GODS mercy ; pray for such then , and for their continuance , that they may live , be guides to the blind , lights to them that sit in darkenesse , Instructors of the ignorant , and by a godly life examples to the flocke over which the LORD hath made them Over-seers . Get now all the good you can from profitable Ministers while you enjoy them , heare them every LORDS day , as though it was the last day you should heare them ; whiles the yeares of plenty last , store up with good Ioseph provision which may preserve your lives if a dearth should come ; like the shel-fish , sucke in that moisture while you are in the waters , which may preserve you on the dry land . When Nilus over-flowed the bankes , the Egyptians were so wise , to dig pits to retaine the water to serve their turne , when the water of the river returned into its channell . Doe thou so for thy soule in regard of the waters of life , store now thy selfe with the bread of heaven , least thou finde to thy griefe the greatnesse of a benefit in the losse thereof : unwise they are that know not the true worth of blessings but by wanting them , which wisemen had rather learne by keeping them . O carry thy selfe towards them as Saint Irenaeus did towards that blessed Martyr Polycarpus , many yeares after he did keep fresh in memory the disputations of Polycarpus , his goings out , and commings in , his manner of life , the shape of his body , his Sermons to the people , how he conversed with Saint Iohn the Apostle , and with others which saw the LORD , he could recite what he reported as spoken by them , &c. such a deepe impression in his soule there was left many yeares after Polycarpe was a glorious Saint in heaven ; and I beleeve that this our brothers unaffected gravity , his wise carriage , and many of his gracious speeches are written with the pen of an adamant in some Christians which will be legible in them so long as they live . Lastly , let us of the Clergie while we live , do all the good we can , and put forth our selves with all laboriousnesse before the day of harvest ; the gifts of the Spirit are given to profit withall , Gods gives these ministeriall talents to this end ; and let us imploy our talents to attaine this end , while we continue in this Tabernacle , let us not cease to put men in mind of their duty , as Saint Peter professed he would doe ; let us pity the case of all disobedient persons : let other fishers , if they thinke good , fish for riches , or for vaine applauses ; but let our chiefe aime be to deliver a sinner from the pit of destruction , and rather to speake five words in compassion to save a soule , then five thousand for any sinister end whatsoever : the soule of the poorest man is very pretious , and the losse of it cannot be redeemed with a world , it is sinne that looseth the soule . O how unhappy are all sinners , how miserable ! which would make GODS servants shed rivers of teares if they thought advisedly thereof , and mourne over them as our Saviour did over Ierusalem , when he beheld their present security , and foresaw their future ruine , If thou hadst knowne these things that concerne thy peace , how happy hadst thou then beene ? let us then be faithfull and laborious , and so much the rather now ought we to be laborious , to make up this breach for the losse of our brother , if GOD enables us ; the LORD himselfe is the heavenly teacher of this lesson by a just proportion in a like case . Moses my servant is dead , now therefore arise Ioshuah — be strong and of a good courage ; this our brother GODS servant is dead , let us therefore who doe by the goodnesse of GOD remaine yet alive in a better degree then formerly , be faithfull in our callings , let us be more industrious in reading , in meditating , in conscionable preaching , and in a holy walking in the feare of GOD , that so we may repaire what we may our great losse by the death of him ; and truly we have great encouragements so to do : for as GOD was with Moses , and promised to be with Ioshuah , so will the same GOD , if we continue so doing , make the same word good unto us , he will be with us , He will never leave us nor forsake us ; and when this short uncertaine , vaine and wretched life is ended , we are already assured , that every one of us shall heare to our everlasting comfort , that blessed sentence , Well done thou good and faithfull servant , thou hast beene faithfull over a few things , I will make thee ruler over many things : enter thou into the joy of thy LORD . Which he for his mercy sake grant unto us all , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A00426-e170 The losse of a good Minister . Notes for div A00426-e360 Pauls strait . 2 Sam 24. 14. Summe . Parts . Exposition . Luk. 12. 36. Doct. 1. Death cannot be avoided . 2 Cor. 2. 5. 2 Sam. 14. 14. Eccles . 8. 8. Psal . 62. 8 , 9. Life swift . Iob. 9. 26. v. 25 Job 3. 14 , 19. Cyprian de mortal . Benefits of short life . Chrysost one observes it as a worke of mercy to sinners to die spee dy , Hom lib. 29. in Gen. Quo e●●●t vita diuturnior , co fieret culpa numerosior . Amb. de Bono Mortis . c. 4 & longe illis plus damnatio profuisset ne incrementa facerent peccatorum idem ca 7. ejusdem libri . Heb. 10. 34. & 37. Vse 1. Mortality fits for Heaven . Psal 90. 12. Psal . 39 4. Esay 40. Zach. 1. 5. Esay 56. 12. Esay . 22. 13. Wisd . 2. 6. 2. A vanity to depend on mortall men . Psal . 136. 3. Iob. 8. 13. Ezek. 10. 19. Psal . 146. 4. Fox Acts , page 1480. 3. Vaine-glory checked . Greg. Nyss . in Mat. 5. Beati pauperes spiritu . Ser. de Beat. 4. Covetousnesse checked . Job . 1. 20. Knolls Turkish Hist . p. 73. Mat. 16. 26. 5. Deserre not repentance . Aug. Conf l. 8. c. 7. c. 11. Acts 18. Renew Repentance speedily . 1 King. 16. 9. 6. Take the opportunity of doing good . Gal. 5. 10. Joh. 9. Eccl. 9. 10. Jer. 8. 7. Apoc 12. 12. Basil . 3. Ser. i● Hexaem . 7. Short life a ground of patience . Rom. 13. 11. 1 Cor 2. 9. 2 Cor. 4. 17. How Saints are with Christ . Phil 3. 20. Colos . 2. 5. John 17. 24. 2 Cor. 5. 6. Mat. 28. 20. Luk. 23. 43. Doctrine 2. Saints immediatly ascend after death to Christ . 2 Cor 11. 23. Cypr. de mortalit . ad finem fere . Lib. 4. dist . 21. Sect. 3. Rom. 8. 1. Against Purgatory . Malen against B. Vsher . p. 493 2 Cor. 5. 1. Lib. 4. dist . 25. Sect. 2. Wisdome 4. 1 , 2 , 3. Ezek. 18. 22. Eccles . 11. 26. Alphonso à Castro contra baer . baer . 5. Bell. l. 1. de beat . c. 3. Vse 1. The soule immortall . Acts 23 8. Exercilat . Eva●g l. 1. c. 23 Euseb . Eccles . Hist . l. 3. c. 36. 2. The seule sleeps not as the body . Bullinger cōtra Anaba l. 4. c. 10 3. Soules departed immediately see God ▪ Sixtus Senensis bibl . San. lib. 6. Annotat. 345. 4. Christ absent in body . 2 Cor. 5. 8. Hannius tracta . de personâ Christi , p. 12. Philip Nichol. l. 1. de omnipraesentia bominis Christi , c. 6. 5. Against Purgatory . Discipulus de tempore ser . 60. litera B. Apoc. 9. 5. Pro. 17 8. Fox Acts pag. 249. 6. Against praying for the dead Balthaesar Lydius Nota in disputat . Taber . pag. 202. Mat. 12 36. Vse of Instruction . 1. Death not to be feared . Heb. 2. 15. Iob. 18. 14. 1 Cor. 15. Paulinus in vita Ambrosij ad B. August . Judg. 14. 14. 2. Mourne not immoderatly for the dead . Chrys . in locum . 2 Sam. 12. 23. Luk. 23. 28. Gen. 45. 27. Doctrine 3. Foresight of being with Christ makes willing to d●e . Iob. 3. 21 , 23. Death simply not desired . Florus cited by B Vsher in hist . Gotesol . p 132. 2 Cor. 5. 4. Psal . 119. 175. Luk. 12. 50. 2 Cor. 5. 4. Ver. 8. Basil de laudibus Iustitiae . 2 Sam. 10. 22. Ioh. 8. 56. Luk. 1. 44. Luk. 10. 24. Vse 1. Wicked ones cannot bee with Christ . Jer. 18. 22. 2 King. 6. 26 , 27. Gen 42. 12. Psal . 50. 21. 2 King. 9 33. 2. Get assurance of Christ . 1. Faith gives assurance of Christ . Heb. 3. 6. 1 Sam. 17. 45. 2. Assurance of being with Christ what it works . Mat 5. 25. Ezek. 33. 15. Iob. 31. 38. 3. Spiritual watch Mar. 13 37. Mat 24. 42. Gen 32. Iudg 16. 19 , 20 4. Frequent meditation on death . Lamen . 1. 9. Mat. 24. 48. Deut. 32. 29. 5. Continuall prayer . Psal . 39. 21. & 90. 12. Luk 2. 32. Sozom lib. 1. Histor . cap 13. 6. Sincerity . Esay 55. 7. 7. Thankes for Redemption from death . Plutar. in vita Flami . Florus Hist . Rom. li. 2 7. Euseb . lib. 1 de vita Const . c. 33 , 34. What comforts in death . Esay 38. 3. Note . Quest . How it is best to be with Christ . Sol. Aquin. 1 , 2. q. 3 art . 8. sine contradictione . Doctrine 4. Christs glorious presence the best . 2 Sam. 14. Reason I. Sin in the best on earth . Aug. de natura & gratia c. 36. 1 Joh. 1. 8. 2. Death freeth from all crosses . 3. Death freeth from all feare . 4. Death freeth from all temptations . 2 Tim. 4. 8. Zach. 3. 1. 5. Death freeth from ill company . Psal . 120. 5. Vse 1. Cyril de vita B. Hieronymi ad finem Epist . B. Hieron . Ester 7 4. Guliel Melmes Continuator Bedae , c 3. Beda Hist or . Aug l. 5. c. 13. Courage against death . Gregor . Nyssen Sancto Bapti . Oratio . Hier Epist . ad Eustachium . Bernard ser . 3. de Adventu Dom. Basil . de Bapt. fol. 147. Coherence . Exposition . 2 Cor. 10. 3. Phil. 1. 12. John 3. 13. & John 6. 62. Acts 20 28. Good Shepheards preferre the welfare of their sheep to their own glory . Chrysost . in locun . Doctrine 5. A Ministers life more profitable then his death . Rom. 15. 19. Mat. 24 27. Psal . 19. 6. Coloss . 1. 6. Tertul adversus Iudaeos . 2 Cor. 10. 5. 2 King. 18. 39. 1. 1. Ministers convert soules . 2 Thess . 2. 14. Rom. 10. 14. Mat. 5. 13. 2 Cor. 3. 8. Ephes 4 11. 2. Ministers restraine mens corruptions . See Bradward , de causa Dei , l. 2. c. 3. 2 Chro. 24. 21. 2 Chron. 26. 5. Iob 29. 8 , 9 , 10 2. 3. Ministers mortifie reliques of sinne . Pro. 20. 9. Jer. 23. 29. 4. Min●ster discover secret sins Psal . 19. 12. Basil institutio aspiran ad vitam perfectam . 1 Cor. 14. 25. Heb. 4. 12. Ephes . 3. 10. 5. Ministers revoke men into the right way . Iam. 3. 2. 6. Ministers confirme grace begun Mat. 5. 13. Hiero in Amos. 7. Ministers increase grace . Hiero. ad Demetrium . Reason 3. Ministers cause blessings . 1 Kings 2. 12. 2 Kings 13. 14 Exod. 32. 25. Num. 16. 47. Iustin Martyr Apog . 1. pro Christian● . Theod Sanctor . Patrum historia Iacobus . Esay 3. 2. Esay 57. 1. Cum aliquis ( vul●u & specie gravitatis reverendus ) decidit afficior , quia destituitur grex juvenum muro senili : de●ique periturae urbis aut malorum imminentium vel futura labis hoc primum indicium est , &c. S. Amb. de Cain & Abel , l. 2 c 3. Vse 1. Against invocation of Saints Ioh. 14 13. & 16. 23. Rom. 8. 34. Heb. 9. 6 , 7 , &c. Rollok on Col. fol. 17 1 lin . 9. 2. Losse of Ministers not regarded by many . Hos . 7. 11. Pro. 13. 35. & Ier. 5. 3. 3. Hatred of powerfull Ministers blamed . Acts 20. 27. Ignat. Epist . ad Trallian . 4. The death of good Ministers to be lamented . Ester 4 2. Acts 8. 2. Bradford . Master Boultons life . * Sometimes a Cantabrigian and student in Christs Colledge . Epistle Dedicatory to Sir Robert Carre . Note . Philemon 19. Luke 13. 8. Eccles . 49. 1. Vses to be made of the death of Ministers . Ministers to be highly prized . 1 Thess . 5. 12 , 13. 1 Cor 3. 9. Luke 10. 16. 2. Ministers to be prayed for . Deut. 33. 8. Iam. 5. 17. Revel 3. 17. 3. All the good that may be to be reaped from Ministers . Euseb . Eccl Hist . l. 5. c. 18. 4. Doe good while the day last . 1 Cor. 12. 7. 2 Pet. 1. 12 , 19 Luke 19 41. Mat. 23. Iosh . 1. 2 , 6. Iosh . 1. 5. Heb. 13. 5. Mat. 26. 23. 
A01538	----	Ieroboams sonnes decease a funerall sermon on part of 1 Kings 14. 17. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1627 Approx. 128 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A01538 STC 11663 ESTC S102970 99838729 99838729 3117 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01538) Transcribed from: (Early English Books Online ; image set 3117) Images scanned from microfilm: (Early English books, 1475-1640 ; 1066:03) Ieroboams sonnes decease a funerall sermon on part of 1 Kings 14. 17. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [4], 44 p. Printed by Iohn Hauiland, London : 1627. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-07 Elspeth Healey Sampled and proofread 2006-07 Elspeth Healey Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Ieroboams SONNES DECEASE : A FVNERALL SERMON ON PART OF 1 KINGS 14.17 . BY Thomas Gataker B. of D. and Pastor of Rotherhith . LONDON , Printed by IOHN HAVILAND . 1627. TO MY LOVING FRIENDS AND COSENS , Mr. NICOLAS CRISPE , And Mris. ANNE CRISPE his Wife . GOod Cosens , I know not well , what should moue , either others to be so importunate with you , or you with me , for the making of this , preached at the late buriall of your little one , more publike . Somewhat ( it seemeth ) you heard therein handled , that you either had not at all before heard ; or not deliuered ( which is more likely ) in that manner as then it was . And if it may bring any further light than hath formerly beene giuen , to the clearing either of that point so eargerly opposed by the Pelagians , of sinne , and the guilt thereof in Infants ; or of that other doubt rather so much debated by many , concerning the iustice and equity of Gods proceedings in the punishing of Parents in posterity ; and may either in that regard , or any other way , be vsefull , either to your selues , or others , it is enough . Let it , howsoeuer , remaine as a pledge of my continued loue and affection to that Family , which since my first acquaintance with , and alliance to , I haue found so much comfort in , and receiued so much kindnesse from ; and vpon which desiring God to continue , and multiply his graces and mercies , I take leaue , and rest Yours euer in the Lord Iesus , Thomas Gataker . Ieroboams SONNES DECEASE . 1 KING . 14.17 . The Childe died . IT was foretold by Gods Prophet of this Childe , that it should die . And the Prophet ( you see ) proued a true Prophet : For ( saith my Text ) the Childe died . Now howsoeuer a Childes death may seeme a matter of no great moment ; yet the Death of Children , and more especially the Death of this Childe , being duely considered , may well afford much matter of good vse . The Childe was Ieroboams , a good Sonne of a bad Father , for his Parents sinne by God smitten , before with sicknesse , and now with Death . The storie briefly is this . Ieroboam , King of the a Ten Tribes rent from Salomons house , had out of b a wicked worldly policie , put downe Gods true worship within his Territorie , and set vp Idolatrie in the roome of it . For this the wrath of God being incensed against him , the Lord smote with sicknesse e a childe he had , which ( it seemeth ) was right deere vnto him . Hereupon f the Queene his mother , out of a motherly affection to her childe , desirous to know what was like to become of it , g with the aduice of her husband also , repaireth to one Ahias a Prophet of God , h who had sometime foretold her husband , being then but Salomons seruant , that he should succeed his Soueraigne in part of his Soueraigntie . But because she thought shee should be no welcome guest to him , i she disguised her selfe that she might not be knowne . Howbeit the Prophet vnderstanding from God who shee was , told her , he had k heauie tidings from God for her : That her husbands house should be vtterly destroyed ; l God would sweepe it away , as a man sweepeth away doung , till none of it be left . m Those of his stocke that died in the Citie , should bee eaten with dogs , and those that died in the field , should bee deuoured by the fowles . n This alone of all the rest should die in his bed , be laid in his graue , and mourning made for him , because some good things were found in him , he had a good heart to God , as a childe might haue . And as the Prophet foretold her , so accordingly it fell out : For no sooner was the Queene his mother returned , but o euen as shee set foot vpon the threshold of the Kings house , The childe died . Now from this childes death thus considered , diuers points of Instruction readily offer themselues vnto vs , Some generall , Some speciall : : I will pitch vpon two of either . The two Generall points shall be ; Points Generall 2 the former , that euen Children are tainted with sinne ; Points Generall 1 the latter , that Death is euer at our doores . Point Generall 2 For the former , that euen Children are tainted with Sinne , We hence deduce it , in that Point Generall 1 they are subiect to death . For p Death is the wages of sinne . And , q r For sinne it is that the body dies . And , ſ Death came in by sinne . And , t Because all haue sinned , therefore all die . u Sinne and Death , are as Needle and Threed ; the one entring before , is a meanes to draw on the other , x nor would the one follow , if the other went not before . y Before Sinne was , there was no death ; z nor shall there be any , when sinne shall be no more . It is apparant therefore , that euen Children are not free from sinne , in that they are subiect vnto death . That which may also in few words be further confirmed vnto vs , By their Birth ; By their new-birth . 1. By their birth , or their off-spring . a They come of sinnefull persons , of parents stained with Reason 1 sinne . And b who can draw a cleane thing out of tha that is vncleane ? how can faire water come from a filthy spring ? Yea euen the Children of faithfull and sanctified parents ; howsoeuer ( for the comfort of those that haue them taken hence in their nonage ) they are by vertue of their parents copie , and Gods gratious entaile , c within the compasse of his couenant ; it running in those termes , d I will bee thy God , and the God of thy seed ; and e the promise therefore is made not to them onely , but to their Children too : and they are in that regard said in some sort to be f holy ; ( g If the root bee holy , the sprigs also be holy : ) and h cleane : ( i Els were your children vncleane ; but now they bee cleane : ) And there is good hope therefore of the k saluation of such ; and much more comfort too , when they haue receiued also the seale of the same . Yet certaine it is , that euen the children of the faithfull also , ( as Dauid , who confesseth as much by himselfe , m Euen bred in iniquitie , and borne in sinne ; ) are of themselues as deepely tainted with this corruption as any . For that n procreation being but a naturall act , the parents thereby can passe no more to their issue , than what they had naturally themselues . So o the l circumcised father bred an vncircumcised sonne : and p corne though it bee neuer so curiously seuered and clensed , from the straw by threshing , from the chaffe by winnowing , q yet commeth vp againe , if it be sowne , with both , as before . 2. By their new-birth . For r children should not Reason 2 need either regeneration , or baptisme , the Sacrament of it , were they not before , euen by their first breeding , defiled and polluted with sinne . For ſ nothing can spiritually pollute or defile , but it onely . Bernard speaking of those words of the Apostle , t We were by nature children of wrath , euen as well as the rest . u We are , saith he , by nature , children of Gods wrath , but yet not children of Gods rage , that is , of his implacable wrath , as x the Deuills are , irrecouerably therefore damned . For , saith hee , y Were I not by nature a childe of wrath , I should not need to be renewed ; but were I a childe of Gods rage , or his implacable wrath , either should I neuer haue beene renewed , or I should neuer haue beene the better for being renewed . Both by the first and the second breeding then it is apparent , that children are not free from sinne . If any shall moue doubt here , how children can haue sinne , who neither are yet able to doe , speake , wish , or thinke euill , yea that doe not so much as know what sinne is . 1. I might answer with a Augustine , that albeit wee could not conceiue how Infants should haue sinne ; yet vnderstanding out of Gods word , that * death came in by sinne , and that it is an effect and fruit of sinne , wee must acknowledge that they are not free from the one , when we see them subiect to the other . But 2. I answer , that it may well be conceiued how euen children may haue sinne , though not able yet to act it , or to vnderstand at all what it is . Instance 1 1. As the brood of Aspes and Vipers , ( for b such are we compared to ) c haue a poisonfull nature , before euer they come to venome or to sting any : or as the whelps of Lions , Wolues and Beares ( for d such also are we said to be ) e haue a rauenous disposition in them naturally , before euer they come to bee able to prey , or to apprehend what prey is . Instance 2 2. As wicked men f Pauls viper , that lay stiffe with cold , and for the present therefore might bee handled without harme , and yet was it no lesse venomous all that while , than before . For is a bad man the lesse euill , when hee lieth fast asleepe ? Or doth g he lay aside his wickednesse together with his weed . 3. Take it by the contratie : as h a godly man is Instance 3 in the like cases a good man still , though his senses be so locked vp for the time , and the vse of vnderstanding and reason so suspended , that hee can neither minde nor tend any good thing for the present . For it is no naturall accident that can impaire spirituall grace in him ; no corporall infirmitie or disease that can kill that incorruptible seed k of God once conceiued in the soule . And what should hinder , but that as much may be in a young childe , as in a godly man so affected ? 4. To reason therefore from the state and condition Instance 4 of children themselues . They are capable of holinesse , euen while they are such . It is apparent in Iohn the Baptist , who was l filled with the Holy Ghost , euen from the wombe of his mother ; and ( as one of the ancients well saith ) was m new-bred , yet vnborne . Yea so certaine it is of all young ones , that belong to Gods election , that they are n regenerate and sanctified ere they goe hence : since that o no vnholy thing can enter into Heauen , p nor q flesh and bloud inherite the kingdome of God. And if children may haue habituall holinesse in them , though they be altogether vnable yet to doe ought that is good , yea though they know not so much as what it meanes ; why may they not as well haue habituall i naughtinesse in them , albeit they be yet vnable vtterly to doe ought that is euill , or to r vnderstand so much as what it is ? This point then thus proued and cleered , the vse of it it ; Vse 1 1. To acquite God from all imputation and aspersion of crueltie , or of iniquitie , if hee should haue taken euerie one of vs , as soone as wee came into the world , and throwne vs headlong ( as some wee need not doubt but hee doth ) into hell . Wee brought that into the world with vs , for which hee might iustly haue so dealt with vs. Nor is this discrepant from our owne courses in the like , kinde . ſ Catch vs ( saith he ) the foxes , euen the young cubs too . t Wee destroy the verie breed of venomous creatures , when wee can come by them , as well as those that they come of ; wee kill the young whelps , if we light on them , as well as the old wolfe or the fox ; not in regard of the hurt that they haue done , or are able yet to doe , but in regard of the harmefull disposition that is naturally in them . And iust may it be with God to doe the like by vs , in regard of that u euill disposition that is x bred and borne with vs. For who can in equitie denie the Creatour that power ouer the creature , that the creature hath ouer its fellow-creature . Vse 2 2. To shew the reason why it is so difficult a matter to make a man good . a Man is euill by nature ; he is bred and borne such . And that ( we say ) that is bred in the bone , will not out of the flesh . b Those things that are naturall cannot easily bee altred . You may tie or mousle a wolfe , so that hee cannot prey or bite ; or you may beat him so bound , till he bee not able to stirre ; but c you shall neuer bee able to beat his woluish nature out of him . But sinne it is naturall to vs , and cannot therefore bee remoued , but by a supernaturall power . As d no man is good , but of bad made good ; so no man can but e by a diuine power of bad be made good . Sinne cannot be wrought out of vs by any meanes , but those that God himselfe hath sanctified and set apart for that purpose , and by his gratious blessing accompanying the vse of them . 3. To admonish parents of their dutie concerning Vse 3 their children ; to begin as soone as they can with them , and as they are capable of ought , to vse the good meanes by God himselfe prescribed for the working of this inbred naughtinesse out of them . Be as carefull for your children in regard of their soules , as you are wont to be f for their bodies . If ought grow awrie there , you are forward enough to be tampering about them , seeking helpe , and vsing meanes for them , while they age yet young , and their bones gristly and f tender , before the g ioynts be knit , and the bones growne stiffe , that may make it the more incurable . Oh be as wise and as prouident for them in regard of their soules . Since you are informed that they generally grow awrie by nature , vse with all speed ; and all diligence , all good meanes to remoue this enormitie , and to set them right and strait as soone as possibly may bee , before that nature and custome ( a h second nature ) concurring , make i the cure at least the more difficult , if not the euill irrecouerable . Vse 4 4. To admonish each one for himselfe , to take heed how obstinately he goe on in sinne , how hee wilfully adde to this original corruption further actuall transgression . k It is sufficient ( saith the Apostle ) that we spent the former time of our ignorance in the lusts of the flesh , &c. So it was sufficient , yea and more than sufficient for vs , that wee brought into the world with vs that inbred naughtinesse , for which God might iustly then haue destroyed vs. And if therefore l concerning the m goodnesse and long suffering of God , who hath hitherto borne with vs , and in much mercie forborne vs , wee shall still wilfully runne on in the practice of sinne , and so n adde drunkennesse to thirst ; we shall but o treasure vp wrath against the day of wrath , and make our iudgement at length the more intolerable . The other Generall point , that from the death of children we obserue , is , that Death is euer at our doores . p It lieth in wait for vs not in our fields , or our streets , or our shops , or our beds onely , but in our cradles to , in our swathing-bands , in the childe-bed , in the childe-birth . q None come into life , but by perill of death . Death is neere at hand with vs , r not in our old age , or our decaying time onely , but in our mans estate also , in our riper yeeres , in our youth , in our childe-hood , in our infancie it selfe . How many are carried ſ from the wombe to the tombe , ( as Iob speaketh ) from birth immediately to buriall ? yea , how many die t in the wombe ? how many perish vnborne , before euer they come to light , ere they know what life meaneth , or u wee know that they liue . That young goe as well as old , and children die as well as others , we haue as well a visible as a vocall sermon preaching it to vs at this present . That it is so therefore , it is of it selfe euident , and daily experience is a sufficient proofe of it . The reason why it is so , is no lesse apparent . For , to passe by that generall reason from the former point , that therefore Children also are subiect to death , because they are not free from sinne ; 1. There is no certaine stint , tearme , or lease of Reason 1 mans life . a Our times are in Gods hands . As for our b lands , so for our c liues we are but Gods tenants at will. And he may turne our soules out of these d mud-walled cotages of our bodies , when hee will. e The f breath of man ( saith Salomon ) is as g a candle of Gods lighting . And as wee doe with our lights , so doth God with our liues : we light candles , and put them out againe as we list : some wee doe out as soone as they beginne but to burne ; some we let alone , till the wax or tallow be halfe wasted ; some till weeke and wax all be spent . So doth God with vs ; he setteth our h life vp as a light , and when he seeth good , hee doth it out againe , with some sooner , with some later , but with each one when himselfe will. Reason 2 2. The bonds that tie soule and bodie together , are no stronger , if not rather more tender , in children , than in others of riper yeeres . i All flesh is as grasse . But children are as flowers , or blossomes , more tender vsually than any other part of the plant : The k flower sooner fadeth , than the herbe it selfe doth : the blossome is sooner blasted and blowne away , that the fruit that followeth it , is wont to be , when it is once knit . Yea , to hold to our former resemblance ; a candle is sooner and more easily blowne out againe , when it is but new lighted , than when it hath burnt awhile . And with lesse difficultie is this light of life puft out in those , whom it is but newly , and scarce thorowly yet , kindled in . The Vse whereof may be , Vse 1 1. To discouer their folly , that presume of long life , in regard of health and youth . They are but young yet , and therefore they may liue long and see many a good day . And they are healthie and strong , and may therefore hold out as well as others , as long as any . Yea , but there is none of those that thus say or thinke , so young , but they haue seene many younger goe ; none so strong , but that they may haue seene as strong , if not stronger , goe than themselues . m Mans life is as a day . And as we see that daies are not all of one length ; there are Summer , and there are Winter dayes ; some longer , some shorter ; some of more , some of fewer houres : So is there no lesse varietie in the length and size of mens liues , according to that time that God hath pleased to allot each . But herein againe there is great difference betweene this naturall day and the day of mans life ; that n the naturall day , be it neuer so short , it hath a morning , a noone , an afternoone and an euening ; whereas the day of our life may haue a morning , and no noone , or a noone and no after-noone . o The Sunne ( as the Prophet speaketh in another sense ) may set with vs at noone day . We may be suddenly snatcht away p in the flower of our youth , in the prime of our age , in the height of our health , in the chiefe of our strength . Yea , the q Sunne may set with vs , so soone as it is vp ; it may but peere out , and twinckle awhile with a twy-light , and in the twinckling of an eye instantly goe downe againe . It is a vaine thing therefore , for any in regard of youth , to presume of long life , when as length of life no way dependeth vpon youth , and wee see young goe as well , yea as oft as old doe . Vse 2 2. Is it so that death is euer at our doores ? Then it standeth vs in hand to liue euer in expectation of it . r Doth death ( saith one ) he euerie where in wait for thee ? then thou also , if thou beest wise , wile be prepared alwaies for it . Say thou as blessed Iob saith , and doe as he ( no doubt ) also did ; ſ All the daies ( saith he ) of mine appointed time here , I will wait till my change come , that is , till the time come of my decease and departure hence . Nor let the young man thinke that this lesson is for old men onely . No : t Remember thy Maker ( saith Salomon ) in the daies of thy youth . u It standeth young men vpon as well as old , to prepare for death , because youth as well as old age is subiect to death . And though there may be affirmatiue , yet there are no negatiue signes of it . Of doomes-day there are both ; of thy deaths day but the one onely . Of the generall day of doome , there are signes both affirmatiue , such x as shew that it approacheth and draweth neere ; and negatiue , such as shew that it shall not be as yet , because they must goe before it , and it shall not come therfore , before they be fulfilled , as y was the reuelation of the man of sinne , and is yet z the Conuersion of the Iewish Nation . But of the particular day of any mans death , howsoeuer there may be signes affirmatiue , such as shew the neerenesse of it , as old age , decay of nature , some diseases , and the like ; yet there is no negatiue signes of it ordinarily , ( howsoeuer a Simeon and b some others haue had some extraordinarily giuen them ) such as may shew that as yet it shall not be . A man cannot say , I am young , and therefore I shall not die yet ; for c he may be taken away in his youth . A man cannot say , I am strong , and therefore I shall not die yet : for with the sudden stroake of an apoplexie may hee be strucke downe d in his chiefe strength . A man cannot say , I am healthie , and therefore I shall not die yet : For e there needs no long sicknesse , yea no sicknesse at all , to deliuer a man vp to death . As a man may die well before he be old , so may hee well die also , and yet neuer be sicke . Since that death therefore lieth in wait for vs , as well in youth as in age , it behoueth young as well as old to be prepared for it . 3. Are young children also subiect to death ? Let those whom God hath blessed with children then , Vse 3 hence bee admonished , to apply themselues betimes to worke good things into them ; since that they know not how soone they may bee taken away from them . That if it shall please God to call for their children , while they are but young yet , away from them , they may with the more comfort part with them , when they may bee able to say of them , as it is said f of the childe spoken of in my Text , As young as they were , yet there were good things in them ; some seeds and sparks of grace began to appeare in them . Wee are wont to be troubled , when God taketh them away from vs , if we haue not beene so carefull as wee thinke wee should haue beene , in something concerning the health of their bodies : But we haue more cause to be troubled , when our hearts shall tell vs , that wee haue beene negligent and retchlesse about them , in such things as concerned the state and welfare of their soules . 4. Are our children thus subiect to death , and we Vse 4 know not how soone they may bee taken away from vs ? Then as the Apostle speaketh in the like case , g Let those that haue children be as if they had them not . Not that Parents should not loue and affect their children : they are h commanded so to doe : and they are worse , I say not , than heathen , but than i bruit beasts , that doe otherwise : and it is well made a note therefore of men k giuen vp to a reprobate minde , and cast behinde euen the gouernment of nature , as well as the guidance of grace , to be l deuoid of naturall affection . But that they should not so set and fasten their affections vpon them , that they should be vnwilling m to part from them , when God shall please to call for them , n from whom formerly they receiued them , and who hath therefore best right and title to them . So therfore must thou labour to haue thy children , and endeuour to stand so affected in regard of them , that if God should call for thine Isaak , thy darling from thee , ( o Take thine onely sonne , saith he , Isaak , thy Sonne that thou louest : ) thou maist be willing to offer him to God with thine owne hands . If he call for one of many , as p he of Athens , when Alcibiades a young gallant came reuelling into his house , as hee sate with some strangers at supper , and tooke away the one halfe of his plate ; and his guests stormed and tooke on at it ; q he told them , he had dealt kindly that hee less them the other hal●●● , that r he tooke not all , when all was his ; so repine not thou , for that that is gone , but be thankfull to God , for those that be left ; he that taketh one , might as well , if he would , haue tooke all , and it is his mercie if he leaue thee any . Yea ; labour to bee like Iob , to be affected as he was . When God tooke not one of them , but ſ all his children at once from him , t The Lord ( saith he ) hath giuen ; and the Lord hath taken : Now blest bee his name . Hee parteth with them as one would doe with a nurse childe , that the parents of it had sent for home againe . And indeed ( to speake as the truth is ) wee are but as foster fathers and nursing mothers to those children that God blesseth vs here with ; their true u Father indeed is aboue in Heauen . So therefore should we esteeme of them , as of children by God put to nurse to vs ; whom therfore , when he shall see good to call for them home from vs , we should be as willing to returne to him , as wee would a nurse childe , though we loued it as our owne , to the parents of it , when they should send for it ; the rather , knowing that they shall be , and doe better with him , than they haue done , or can doe with vs. And thus much for the two generall points that from hence we obserue : Wee passe now to the speciall : which shall bee these two , that The good goe oft before the bad , and that , The good die oft-times for the bad . For the former , howsoeuer we might hence obserue , that The good goe as well as the bad . Yet passing by that for the present , as hauing handled it on the like occasion a elsewhere , the point that I purpose now to insist on shall be this , that The good goe oft before the bad ; That they die not onely as well as they , but they die oft euen before them . So the Prophet telleth vs , that b The righteous perish , and good men are taken away : when the wicked meanewhile are left behinde still . And the Psalmist complaineth , that the godly were taken away so fast , that there was scarce one good man left . c Helpe Lord , ( saith he ) for there is not a godly man left , the faithfull are failed from among the children of men . But there is d a world of wicked ones left still . e The wicked ( saith he ) walke on euerie side . Here we see ( to goe no further ) Ieroboams good sonne taken away , when his vngodly father , and his wicked brethren , with the rest of that prophane and irreligious family still remaine . Now this God thus disposeth , Sometime in iudgement , and Sometime in mercie . Reason 1 1. In iudgement sometime . For f Iudgement beginneth at Gods house . g The cup of Gods wrath is sent first to Ierusalem : she beginneth to the rest of it . h The mortalitie at Corinth seized vpon the Beleeuers there for their abuse of the Sacrament , s●●it some of them , and swepe away other some of them , when many an Infidell escaped , and went scot-free the whiles . i The fruit tree is oft pared , and pruned , and trimmed ▪ while the brier standeth by it vnstirred and vntoucht , till it come at length to be f●●●od at once for the fire . The stormie shower and raine lighteth first on the high bils , and k hauing washed them , then runneth downe to the vale , and there t setleth with all the filth in the bottome . 2. In mercie , ( though in that iudgement also there Reason 2 be mercie ; yea , it is not u mixt onely with mercie , but euen the verie iudgement it selfe also is a mercie , because x it preuenteth a greater mischiefe ; but this in meere mercie without admixtion of wrath , ) when ( as the Prophet saith ) y they are taken away from the euill to come . So was it foretold Iosias that he should be taken away , z that hee might not see the euill that should befall that place and his people . And so of this childe , that e hee should die before-hand , that he might not see and suffer in those fearfull iudgements that should betide his Fathers house and stocke after his decease . God doth in this kinde , as wee would our selues in the like case , had wee children either at nurse or at schoole in some place , where some trouble were like shortly to bee ; and so dangerous being and abiding there for them : For example , had any of you had a childe at Breda , abiding there to learne the language , or for some other such end , and should haue heard that Spinola had an intent and purpose to come and sit downe with all his forces , as he did also , before it ; what course wouldest thou haue taken in this case ; but in all haste to send away for thy sonne , and to cause him to come home to thee , where he might be in better safetie ? * In like manner doth God with his that hee hath at nurse or at schoole here , when trouble and danger is toward those places where they make their abode , he calleth for them away , he taketh them home to himselfe , where they are sure to be safe , farre from touch or view of euill . Yea but , how doth God ( may some say ) then make good a his promise of long life , made to good and obedient children ? such as wee need not doubt but that this son of Ierobeams was ; for where there is goodnesse to God , there cannot but be a care of all good dutie and due respect to those that are as b in Gods roome , and whom c God hath enioyned honour to be giuen vnto . To this I answer ; Answer 1 1. That long life is there promised so farre forth as it may bee a benefit and a blessing . Now howsoeuer it may be a blessing to liue long , to d see Ierusalem in prosperitie , and peace vpon Israel : yet to liue long , e to see the enemie in the gates of our people , to see f the Canaanite in Gods house , g Gods aduersaries roaring in the middest of his Sanctuarie , and their ensignes in way of triumph set vp in his Temple : so to liue long , I say , might be no benefit at all , might bee a curse rather than a blessing : because h so to liue long , were but to liue long in miserie , so to liue long , were rather i to bee long a dying , than to liue long : For how can a man bee said truely k to liue then , Answer 2 when he hath l no comfort of his life ? 2. God in such cases maketh his word good , in that in stead of a lesse good , he giueth a better a greater . To vse Chrysostomes comparison : m Thou commest to a Gold-smith or a Ieweller , that hath among other stones on his stall , a sorrie Achate , and a rich Adamant ; thou cheapenest , and bargainest with him for the Achate , and in stead of the Achate hee deliuereth thee the Adamant ; wouldest thou say , he did thee wrong ? Or suppose thou commest to a great landed man , and dealest with him for some terme of yeeres in a farme ; and when the deeds come to be drawne , he maketh ouer to thee the fee-simple of a manour . Euen so dealeth the Lord here . n The King ( saith he ) asked life of thee , and thou gauest him long life , euen for euer and euer . Hee promiseth long life , and for that lease of life of some few yeeres continuance , he bestoweth a perpetuitie ; in stead of a miserable long life here , hee giueth a blessed and incorruptible eternall life elsewhere . Hee maketh them payment ( saith o Chrysostome ) in stead of p blacke moneyes in a strange Countrey , in q good gold at home in their owne . Now the consideration hereof may 1. Teach and admonish vs , to suspend our censures Vse 1 in regard of those that are taken away from vs : and not to iustifie our selues in regard of those that we suruiue in times of mortalitie , or that perish at any time when wee escape . They may goe for the better , and we be reserued for worse matters , to see and suffer more miserie which they are taken away from . r These shall be my ſ iewels ( saith God by Malachy ) in the day that I doe this . God doth , as men in the like cases . If their houses be on fire , or in danger of fiering , their iewels and their treasure is that that they haue most care of , and that in the first place therefore they will endeuour to remoue : so doth God with his , that are his iewels and his treasure , ( for so t he termeth them , and so he esteemeth them ) when the fire of his wrath is seized , or ready to seize on the places they abide in , hee snatcheth them thence , and remoueth them to places of better securitie . And what place more secure than Heauen , his owne house ? Or where can they be safer than with himselfe ? Vse 2 2. It may comfort parents , in regard of their children that God taketh away from them , especially hauing seene signes of grace and goodnesse in them , such as their tender age and few yeeres may afford : that it is no argument of Gods hatred , no nor of his anger alwayes , to be soone taken away . a They goe soonest oft , whom he best loueth . Those children that their parents most affect , though they put out from them vpon necessarie occasions , yet they desire as soone as may bee to haue home to them againe ; especially if they be not like to doe so well where they are , or if some sicknesse and mortalitie begin to reigne in those parts . Nor may they doubt , being good children , but that the change shall be with them for the better : hee that hath b promised them long life , will make his word good to them with aduantage . They shall haue c true life indeed for that , which in comparison of it , is d not worthy the name of life ; and for this transitarie and temporall , that euerlasting and eternall . Besides that , they know not what a mercie it may bee to them , that they are so soone taken , and what miserie they might haue liued either to fee or to suffer . That which , as the times are , considering how the aduers●…rie getteth ground daily on Gods inheritance ; and how the scourge hath runne ouer a great part of Gods portion ; and that we know not how soone it may passe ouer vnto vs to ; may serue much to mitigate the griefe that parents are naturally affected with for the losse of their little ones ; since that they know not e what euils their children are taken away from , or what they themselues may liue to see , which would be farre f heauier vnto them for such hanging vpon them , than they would be for themselues otherwise . Howsoeuer , they may assure themselues , that their children gone to God , are g safer and better with him , than they either were , or euer could haue beene with themselues here . And thus much for the former speciall point , to wit , that The good goe oft before the bad . We passe now to the latter of them , which ( as before you heard ) is , that The good goe oft times for the bad . And ( if you please ) yet a little more generally one way , though more specially another ; that Branch 1 The Child suffers oft for the Fathers offence . Let them be , whether you will , either two distinct Branch 2 points , or two seuerall branches of one and the same point : since that both of them alike arise from my Text , and there is in it a pregnant example of either . For the former of them , that The good goe for the bad . Wee haue a precedent of it in that good King Iesus , b who was cut off , and his life shortned for the sins of his people , and the remainder of Manasses his sinnes rife still among them : as also in this good Child taken away for the sinnes of Ieroboam . Now the reason why the godly goe thus for the wicked , is Reason 1 1. That they may not perish with and among them , when some heauie iudgement is comming in vpon them . As c God sent his Angels to fetch Lot and his out of Sodome , when Sodome was to be destroyed with fire and brimstone from Heauen , that they might not be 〈◊〉 vp with the inhabitants of it : d He caused Noa to goe into the Arke , as it were out of the world , when hee was determined to drowne the world with a generall deluge , that hee might not with the rest miscarry : So tooke hee here Ieroboams sonne out of the way , e that hee might not be either eaten with dogs , or deuoured with the fowles , as the residue of that impious house and race were . Reason 2 2. That they may not preserue those from perishing , whom God is determined to destroy . It is said of Moses , that f he stood in the gap , to keepe out Gods wrath , from breaking in vpon his people , when God was minded to destroy them . And of Phineaz , that g when the plague had made a breach in vpon them , he was a meanes to stay it from further proceeding . God therefore when hee is res●lu●d , to proceed in iudgement against a people , hee taketh those away from them , that may intercede for them , that by their h presence or i prayers , may stay his hand , as Moses , ( k Let me alone , saith God to him , that I may destroy this people ) and as Lot , ( l I can doe nothing , saith hee , as long as thou art here ) that may turne away the storme , as he did m from Zoar , that had else as well as n Sodome , Gomorrha , o Adamah , & Zeboim beene destroyed ; that may stand in the gap , when it is breaking in , or make the breach vp againe , when it is broken in , and preserue from perishing either in whole or in part . God , hee doth , as men are wont to doe with those they desire to destroy . Hee that would set vpon a strong man , ( saith out Sauiour ) will p first , if he can , disarme him . They that would conquer a countrey , if they can seize vpon their munition , will not faile to make themselues first masters of that ; for they know then , they shall haue no power to resist . Now the godly , they are the munition , the strength of a state ; q the chariots and horse of Israel ; saith r Elizaeus of Elias , and King ſ Ioas of Elizaeus . These therefore God taketh away , and so disarmeth a state , when he is bent to destroy it , that so his wrath may finde no resistance . And there bee but any one good in Ieroboams house , goe he must : Gods sentence against it cannot be executed , till he be taken out of it . The Vse whereof may be , 1. To informe vs , what we may iustly feare and Vse 1 expect , when God picketh out the good , and taketh many of them away . It is a signe some fearefull euill is towards , where he so doth . It is a presage of warre towards , either with or in a countrey , when men on all hands , such especially as are acquainted with state-affaires , seeke to get home with all expedition , whatsoeuer goods or wares they haue in those parts , and much more their friends and children , if they haue any resiant there . And it is a forewarning of little good towards a place , where God doth the like with those that be his deere ones , his darlings . Besides that a The holy seed ( saith Esay ) vpholdeth the land . And , b The innocent ( saith Eliphaz ) preserueth the Iland : ( as c some reade it : ) or ( as d others ) The Iland of the innocent shall hee deliuer : ( that is , God will saue it for his sake : ) or ( as others againe , whom I should chuse to goe with , no lesse agreeably to our purpose : ) e He shall saue him , that is not guiltlesse himselfe ; and euen such shall be deliuered for the puritie of thy hands : that is , some one good man , such as f Iob was , may be a meanes to saue and deliuer a whole citie of men , otherwise guilty and readie for their sin to be destroyed . But to returne againe to that of Esai : there seemes g an allusion in it to h a banke or a causey mentioned in the storie , that went from the Kings house to the Temple , & was borne vp with trees planted on either side of it . Which trees ( saith the Prophet ) as they kept vp the causey , so the holy and godly in a land support and hold vp the state . And as those trees , if they were remoued , the banke or causey would soone come downe : so that holy seed , if it be once taken away , that whole land or state is likely to come shortly after to ruine . As it was a signe therefore , that Sampson meant to bring downe the house vpon the heads of the Philistines , when i he pulled downe the pillars that bare vp the roofe of it . So it is a shrewd signe , that God is about to ruine a state , when he plucketh away those that are the shores and the props of it . As it is an argument of destruction towards , when k he taketh away the mightie , the man of warre , the Iudge and the Prophet , the prudent and the ancient , the Captaine or Commander , the honourable and the Counsellor , the cunning Artificer , and the eloquent Orator : So it is no lesse , ( if not much more ) an argument of the like , l when he taketh away the good and godly , the righteous and religious . Since the one are the temporall , the other the spirituall staies of a state : the one support it against the power and policie of man , the other protect Vse 2 it against the wrath and iudgements of God. 2. This considered , may teach vs , what cause we haue to pray earnestly for the life and continuance of good and godly men among vs : and how iust cause of griefe and sorrow is giuen vs , when it seemeth good to God to take any such from vs. There goeth a prop or shore of our state away , when any such goeth . How would we be grieued , if we should haue newes brought of some one of the Kings ships lost or cast away at sea ? and that not without cause : for our shipping is the strength of our state ; they are ( as we terme them ) our m woodden wals . And no lesse cause haue we to mourne , when we lose a good man ; ( such an one especially as is in eminent place with vs , ) since that such are indeed , ( as he said sometime of his warlike n citizens ) the best wals and bulwarks of our state . But leaue wee this , and passe on to the last Branch , which is , that Children suffer oft for their Parents : That Children , I say , as well good as bad , suffer oft-times at Gods hand for their Parents offences : God punisheth the one ofttimes in the other . So punished he o Pharao by the death of his first-borne , for his obstinate refusall to dismisse his people . So he punished p Dauid , by the decease of the childe begotten in adulterie , for that enormious act of his . And so Ieroboam here q for his idolatrie , by the losse of a sonne , that no doubt to him was verie deere . Yea , it is that that God threatneth , as well r in the sanction of the second precept , as oft also ſ elsewhere , that he will visit , that is , punish the iniquitie of parents vpon their posteritie , and that not vnto one or two alone , but euen to three or foure descents . So not t Canaan onely was cursed for his Father Chams offence ; and u all Achans family destroyed for his fault ; but x the leprosie of Naaman for Giezies falshood stucke by him and his posteritie so long as any of them lasted . The reason of this course that God taketh oft-times in punishing of the transgressions of parents by paines inflicted vpon their children is , Reason 1 1. Because Children are a part of their parents possessions . It is reported of a Persian Emperour , Artaxerxes the Long-handed , that b for such faults of his Nobles and Chieftaines , as their haire had wont to bee pulled , their head-tire or turbants should bee openly so vsed , and for such offences as their bodies had wont to be beaten , their robes should publikely be scourged ; which was deemed to them no small disgrace . And in like manner ( saith Theodoret , speaking of the plague of leprosie in mens houses and garments ) doth God deale with men : c when they offend themselues , God punisheth them not in their persons alwayes , but ofttimes in their possessions , in their goods and chattels , in their worldly estate . And if in their possessions , no maruell if in their children to , being part of their possessions , as is euident by the commission giuen and granted to Satan , concerning power ouer Iobs possessions , d which comprehended his children as well as his chattels , as appeareth by the execution of it . 2. Yea , children are not part onely of their parents Reason 2 possessions , but they are e part ( in some sort ) of the parents themselues ; or f of one and the same bodie at least with them . As g the Subiects and the Soueraigne make ioyntly one body politicke , and h the losse of the subiects therefore is a punishment to the Soueraigne : and God doth sometime punish the Soueraigne so ( witnesse * Dauid ) in the subiect . So the Father and the whole family make both as one body ; and euill befalling any of them is a punishment to him , especially befalling one so neere as a childe : ( i Haue mercie on mee , Lord ; saith the mother : My daughter is distracted : k her daughters paines were a punishment to her : ) and God doth oft punish the father or master so ( witnesse l Abimelech ) in his family , and those that be of it . He doth m as the Physitian that openeth a veine in the arme , or ( it may be ) in the foot either , for some disease in the head . For so he let Pharao bloud in the right arme , when n hee smote his first borne for his fault : so he let o Dauid bloud in the feet , that is , p in his subiects , ( for they are the q feet that the Soueraigne standeth vpon ) for his offence . But how , may some say , doth this stand with Gods iustice to punish one for another . Or how can threatning to punish sinne so in posteritie , stand with that which God himselfe enacteth elsewhere , that r the childe shall not suffer for his fathers offence ; or with his answer to the people , that had gotten vp a bad prouerb , ſ The fathers haue eaten sowre grapes , and the childrens teeth are set on edge : thereby meaning that t Their fathers had sinned , and they suffered : that , u the soule that sinneth should it selfe die the death , and x not one suffer for another . This question hath not a little troubled many , both old and new Writers : and that place in the Law , hath verie much puzzled many , yea , the most of the Ancients , beside others ; which in that regard they haue laboured , Some of them to diuert by allegoricall interpretations ; Some to auoid by ouer-violent & forced expositions ; Some to salue by strange and needlesse shifts . Some of thē ( I say ) expound the words allegorically ; Euasion 1 Either a of Satan , and his sonnes , all wicked ones ; Exposition 1 whom b God punisheth here that they may not be damned with him hereafter , c reseruing the Deuill their Father to the last day of doome : Or d of degrees of sin in the soule , making the first Exposition 2 motions of sin the Father ; the consent to sin the son ; the act of it the grand childe ; and obstinacy or glorying in it the great grand-childe : that God spareth men oft for the first and second , but e striketh home when sinne is come to her height in the two last . But to frame allegories thus without need or ground , is but * to wrong the Text ; to peruert the purpose of Gods spirit , and to make God himselfe speak that , that he neuer therein meant , nor intended . Others take the words literally ; but expound them either nothing agreeably , or euen directly contrary Euasion 2 to the intent of Gods spirit in them . Some not of punishing sinnes vpon such descents , but f of deferring and putting off the punishment of Exposition 3 sinne to such a descent , as a matter not of wrath and iudgement , but of mercy rather and patience : which some of them also in particular apply to the Iewish people ; either g in the first generation punished , after their departure out of Egypt , for all their idolatries during that whole time committed ; h or else ( as some other ) captiued in the third , and destroyed in the fourth age of the world . Now howsoeuer it be true indeed , that God in mercy sometime deferreth iudgement from the Fathers daies to the Sons , as he did in i Ahab . yea and in Ieroboam too ; for his stocke was not so destroyed as was k threatned , till l after his decease : yea hee deferreth it , as with m particular pesons , so with n whole peoples and states for many descents , till their sinnes be come to a certaine height . Yet the opposition there o of mercie to be shewed to thousands on the other side , that is , both to them and theirs , sheweth that the place cannot be so expounded . Others vnderstand it of originall sinne onely , Exposition 4 which deduced from Adam , is , and hath beene from time to time for many descents punished in his posteritie with death ; and r which as the Parents fault the child standeth charged withall , p till by the new birth it be dissolued ; q or at least vntill it come to haue iniquitie of it owne . But this will as euill hold as the former : For , 1. Neither is any one ordinarily punished for Exception 1 anothers originall sinne , but for ſ his owne : 2. Nor will the t stinting of descents to three or foure on the one side , opposed to that u large extent Exception 2 of mercie on the other side , admit this exposition : 3. Nor is there difference in this kinde between Exception 3 either good and bad , or the posteritie of either ; both alike tainted with originall sinne , and both alike liable to temporall death : 4. Nor doth it stand with the drift and scope of the place , x to deterre from idolatrie an actuall Exception 4 transgression for feare of punishments vpon posteritie : 5. Nor are euen the regenerate freed from sustaining such punishments for their parents offences ; Exception 5 6. Or the growne and great ones any more Exception 6 than infants , howsoeuer hauing actuall sinnes indeed also otherwise of their owne . But the sense and meaning of the place is so plaine and euident , that by no meanes it can be auoided ; and a verie pregnant proofe it is of the present point , that children suffer oft for their fathers faults . Nor need we haue recourse here for the acquiting Euasion 3 of Gods iustice , or the reconciling of his doomes , to those shifts and salues , that some other haue here vsed : as to say , 1. That it was a threatned indeed , but neuer executed : Exposition 5 for that God oft in such cases is better than his word : b hee threatneth to terrifie , but intendeth not what he threatneth : yea , c that it were impious to take it as intended so , as the threatning seemeth to import . Exception 1 For 1. neither are d Gods threatnings in vaine ; as e they should be , should they neuer take effect ; since that f no iot or tittle of his word is such : Exception 2 2. Neither want wee examples , many a one , of the execution hereof ; as hath formerly beene shewed : Exception 3 3. Nor , albeit g God in mercie sometime reuoke his sentences , doth he euer threaten ought that hee may not iustly inflict . Exception 4 4. Nor is it impious to say , that God intendeth ought that hee threatneth : impious rather it may seeme to be , to say that it is impious to auow it . Or 2. that it was for a time onely enacted , h to Exposition 6 tame that stiffe-necked people by feare of hauing their posteritie punished , but was i afterward reuersed , when they were amended . As if that in k Ezechiel were a reuocation of the former . For 1. neither are the sanctions of the Law Morall , Exception 1 of lesse continuance than the Law it selfe , l which lasteth for euer . Exception 2 2. Nor was it Gods purpose there to reuoke or alter ought of his former courses , m the equitie whereof he there auowes ; and n this among the rest is auerred , by another Prophet of the same time , to haue beene euen then Gods wonted practice . Exposition 7 Or 3. that this concerneth o the Iewes onely , who p beyond that q they wished themselues , should be punished for Christs death , not in their children alone , but in their childrens children too for many descents ; but concerneth not Christians , r of whom that other should be meant in Ezechiel . For 1. both the former is more generall . 2. Nor is there difference in Gods dealings betweene Exception 1 Iew and Christian in this kinde . Exception 2 3. Not to adde that euen the faithfull themselues Exception 3 sometime haue so suffered . Exception 4 4. Nor doth either this or the former any way assoile the doubt or vntie the knot , concerning the iustifiablenesse or equitie of the point or practice questioned , but restraine onely the execution of it to some people or persons . Or 4. that therefore God may iustly punish children Exposition 8 for their fathers offences , because ſ they stand guiltie of the same in Gods sight : which guilt yet t how farre it goeth , they dare not determine . For 1. this is a conceit that * hath no ground at all Exception 1 in Gods word : which if it be admitted , that of the Heathen man of u the world growing worse and worse , would be true , not onely as he meant of it , of the practice of sinne , but much more in regard of the guilt of sinne more and more multiplied in each seuerall descent . 2. Nor will x Gods blessing of posteritie for the ancestors well-doing , ( a worke of meere grace and free Exception 2 fauour onely ) proue a speciall guilt of an ancestours particular misdeeds to adhere to any of his issue . A King may well y reward a man for seruice , done him by his Father . Yet it followeth not thence , that he may therefore in like manner either z condemne him or execute him for his Fathers offence . Exposition 9 Or 5. that this sentence is neuer put in execution , but a where the children tread in their Fathers steps , and doe in impietie or iniquitie imitate their bad Parents : For that when they cease to follow their bad Parents base practice● , they b then cease to bee their Sonnes . And that therefore is there mention made of the third and fourth descent onely , because that c parents may liue so long , and their euill examples consequently be seene of their issue . Exception 1 For 1. the verie example that wee haue here in hand , of a good Sonne smitt●n for his bad Fathers offence , doth directly proue the contrarie . Exception 2 2. Nor seemeth it stinted to the third and fourth descent , so much , because Parents may liue so long to giue euill examples to their issue , as because they may liue so long to see Gods iudgements on it . Exposition 10 Or lastly , that it is then onely executed , d when impietie runneth on so from descent to descent , as hereditarie , that the whole race it selfe seemeth e worthy to be vtterly rooted and raced out . For besides the former exceptions , which here also hold ; the examples some of them before produced doe euidently euince the contrarie . Thus you see how about the Solution of this Question many haue beaten their braines , and those men of great note , and yet haue giuen no good or iust satisfaction therein . For the vntying therefore of this knot , rather snarled more and entangled , than by them vnknit , and the reconciling of those seeming differences betweene the texts of Scripture before mentioned , let me intreat a while your best attention to that that shall be deliuered , that I may not be in ought therein mistaken . First therefore let it be considered , that f all men ( Father and Sonne , as well the one as the other ) Considerati ∣ on 1 owe a death vnto God ; g which hee may iustly require whensoeuer , and wheresoeuer , on what occasion , and by what meanes soeuer he will. h God therefore for the sinne of Achan , might command his whole houshold , and his children among the rest , ( though not i priuie to , or guiltie of that offence of his ) to be put to death , and so punish him in them as well as in his owne person , because they ought all of them a death to him , which on that occasion he might require . But k Amazias may not put to death the sonnes of those traytors that slew the King his Father ; according to that l Law which God had enacted betweene man and man to be obserued : because they were no way obnoxious to him , neither did they by any Law or Statute humane or diuine owe a death vnto him otherwise . Yea the iustice and equitie of Gods dealing in this kinde may bee further cleered euen by such courses as men also may lawfully take : For suppose we some great Noble-mans only sonne and sole heire condemned to die , for some rape or robberie by him committed . Howbeit his Soueraigne considering that the young man is one of good parts otherwise , and may hereafter doe his King and Countrey good seruice , though he were ouertaken in that act ; as also out of pitie to his Fathers house , loth to see an ancient family vtterly extinguished in him ; and besides , hauing earnest suit made in his behalfe by diners neere about him is inclining , yea & purposed to grant him his pardon . But in the interim , while the matter hangeth yet in suspence , it commeth to be discouered , that the Noble-man his Father hath his hand in some foule treason , hath entred into conspiracie either with some forraine 〈◊〉 or some domesticall traitour against the person of his Prince . Now hereupon his Soueraigne , altring his minde and purpose concerning his Sonne , causeth him instantly to bee brought out and executed in the sight of his Father , whom after also hee disposeth of according to his desert . In which case the Sonne ( you see ) is punished for his Fathers offence , but for which hee might haue escaped : and the Father is punished in the Sonne ; his Sonnes death ( no doubt ) being no lesse punishment to him than his owne : and yet is there no wrong or iniustice done either to Father or Sonne , because both had deserued death , and death was therefore due to either . And herein erred those wicked Iewes , that charged God with iniustice , that they complained that their Fathers had done amisse , and that m they ( themselues being no way faultie ) suffered onely for their Fathers faults . Whereas indeed , vile wretches , n they were euerie whit as bad , or worse rather than they , and o bare the burden of their owne iniquities . Secondly , let it be considered , that God layeth Consideration 2 no temporall iudgement at any time vpon any , but hee is able to turne the same p to the good of the partie vpon whom it is inflicted . And that he doth so , as here also hee did , when hee layeth any outward euill on a godly person for the sinne of some wicked one , and so punisheth ( as he doth oft also ) the bad in the good . For the better cleering of this , wee may well make vse of that distinction so rise in the Schooles , that q these outward temporall euills , or penall sufferings are in the nature , Sometime of a curse . Sometime of a cure . And accordingly there is a foure-fold course of Gods dealings in these cases . Course 1 For sometime God punisheth a bad Father in a bad Sonne ; and then it is not a crosse onely , but a curse to both . So God punished ( wee may iustly deeme ) r Pharao in his first-borne . Course 2 Sometime hee punisheth a good Father in a good Sonne ; and then it is , though a crosse , yet a cure to both . So punished he ſ Dauid ( i●…e may well iudge ) in his young childe . Course 3 Sometime hee punisheth a good Father in a bad Sonne ; and then it is a cure to the Father , and a curse to the Sonne : So punished he the same . t Dauid in his sonne Absolom . Course 4 Sometime hee punisheth a bad Father in a good Sonne ; and then it is a curse to the Father , and a cure to the Sonne . So punished hee u Ieroboam in his sonne here mentioned . And that which was no doubt a great and grieuous crosse and plague to his Father , yet proued through Gods goodnesse in mercie wisely so disposing it , no lesse x a benefit and blessing to the childe . Thus then I hope that by this time you see , how God without any the least blemish to his iustice , may by death take away the Sonne for his Fathers Branch 1 offence . Branch 2 Why man may not ordinarily doe therein as God doth : and yet that in some cases men doe also , and may well doe the same . Branch 3 That the wicked Iewes had no iust cause to charge ▪ God with iniustice for his dealings with them , albeit that he should so haue done . And how God can turne to the good of a good child , Branch 4 the euill that he suffers for his bad Fathers default ; though to his vngodly Parent the same be a fearefull iudgement , and not a crosse only , but a curse too . Now a word or two of vse , and so an end . And first it may admonish Parents to be the Vse 1 more carefull to shun sinne , if not for their owne a , for their childrens sake yet : because their sinnes may bring iudgements vpon their children also , euen as well as vpon themselues . There is no Parent , if he be not wholly stript of naturall affection , but desires the welfare of his child . Yea , b Parents are vsually wont to be more charie of their childrens welfare than of their own . Art thou desirous then of thy childrens well-doing ? Doe not wilfully that that may any way impeach it . And nothing may sooner doe it than thy sinne . As thine obedience and vpright carriage of thy selfe in Gods sight may procure c a blessing euen to thy posterity : so thy sinne and transgression may bring d euill also vpon it . What a griefe would it be to any of vs that haue children , if in playing with one of them wee should let it fall vnwittingly , whereby the childe should get a knocke , that it should lie long sicke , and at length die of ? Take heed then how to satisfie some wanton lust or desire of thine , thou doe wilfully that that may prouoke God to wrath , & cause him to lay the like on thy childe , as thou seest that in the like cases sometime he hath done . Yea , consider with thy selfe , if shortly after some such wilfull running out of thine , and giuing way to thine vnrestrained corruption , some such thing should befall thy childe , and e thy guilty conscience shall then ( as it may iustly ) suggest vnto thee , This may well be the hand of God vpon my childe for mine excesse , or my sinne ; f what griefe and anguish of heart must it needs procure to thee , and possesse thy soule withall , when thou shalt euer and anon bee thinking , and saying within thy selfe , g All this torment doth this poore infant endure for my sake , for my sinne . We cry out oft of witches , when our children are strangely taken , and say such a one hath bewitched them , when we are the witches our selues ; and , as hee saith of the h wine , that men take aboue measure , it is our sinne that hath bewitched them . Nor let Gods children thinke themselues priuileged in this kinde more than others . i Dauid ( you heard ) was so punished , as well as Ieroboam , howsoeuer God turned it to his good ; and that not in one onely , but i in diuers of his . And if other of Gods children shall in like manner grow wanton , and presuming on Gods goodnesse , shall take liberty to themselues , to walke loofely , and run riot ; God may iustly by the like iudgements call them home againe , and reclaime them , which may be also for their good . Vse 2 To conclude , it may teach Parents what vse to make of Gods hand vpon their children . That they take occasion thereby to looke home to themselues , examine their hearts , view and sur●ey their liues , make inquiry what corruption of theirs either swaying ( without controll ) in the one , or breaking out by way giuen to it in the other , might giue God iust occasion to lay that crosse vpon them : and in more speciall manner , ( because k God oft punisheth vs in those things that we offend in ; as he punished Dauid in his children , for his ouer-much l indulgence towards them ) wherein we haue beene faulty about them , and defectiue in our duty toward them , either in fond affection , or neglect of instruction and correction , or the like . Now , where is there almost any that thinke in such cases on this ? We are troubled to thinke , when our children are euill , that we haue let them go too thin clad , and so they haue caught cold : But wee thinke not how carelesse we haue beene of cloathing ( not their bodies , but ) their soules . We are troubled when they are gone , to thinke that we omitted this or that meanes of helpe for them . But we are not troubled to thinke , that we neglected the best meanes with them , and those that concerned not their temporall but their eternall good . Or wee are not troubled for this , that we brake not off , or humbled our selues for some sinne , which repented of might haue kept them still with vs. Neither yet doe I , or dare I affirme generally , that this is alwaies the cause why God crosseth men in their children : He may doe , and doth it also ( no doubt ) many times , for the m triall and n exercise of his gifts and graces in them , their patience , obedience , confidence in God , and the like , and for other ends to himselfe best knowne , as to make way for some other worke of his . It was not for any speciall sinne of Iob , that o his children were all at once so destroyed , though it were a : grieuous crosse vnto him . It was p not for any speciall sinne of his Parents ( our Sauiour himselfe faith it ) that that poore beggar in the Gospell was borne blinde . Howbeit , since that we learne out of Gods word , that God doth frequently inflict such euills vpon , children for the transgressions of their Parents , yea , and he hath threatned also so to doe : it standeth vs vpon , and it is one of the best vses that we can make , as of those crosses that God layeth on vs in our goods and chattels , and our worldly estates ; so , much more of those that in our children ( who are much neerer than those to vs ) doe befall vs , that we take occasion thereby q to sife and search out our wayes , and to humble our selues in , the sight of God for our sinnes . Had Iereboam so done , peraduenture hee might haue saued his sonnes life , he had at least preuented other iudgements more fearefull , that for want thereof after befell him and his . And wee by so doing , may either remoue Gods hand lying heauy on our children , and on vs also in them , or at least we may haue the crosse so qualified and sanctified , that it shall turne to the good both of vs and ours . FINIS . Notes, typically marginal, from the original text Notes for div A01538-e390 Death of Children . Of this Childe . Ieroboams . The Storie . a 1 King. 11.31 . & 12.20 . b 1 King. 12.26 , 27 , 28. e Abijas his Son , 1 King. 14.1 . f Vers . 4. g Vers . 2. h 1 King. 11.30 , 31. & 14.2 . i Vers . 2. k Vers . 6. l Vers . 10. m Vers . 11. n Vers . 12 , 13. o Vers . 17. Points . Generall . Speciall . p Rom. 6.23 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stipendium : à re militari translatum . Mortis stipendium : vitae donatiuum . Tertull. de resurr . carn . r Rom. 8.10 . ſ Rom. 5.12 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propterea quod . Ibid. Ita potius quam , In quo vti Vulg. & Aug. de peccat . mer. & rem . c. 10. & ad epist . Pel. l. 4. c. 4. & de verb. Ap. 7. & 14. & alibi . u Mors & peccatum , vt acus & filum . Sequatur necesse est poena peccatum . Aug. de praedest . & grat . c. 3. x Intrare mors non posset , nisi intrante peccato . Aug. ibid. y Gen. 2.17 . z Apoc. 21.4 . 1 Cor. 15.26 , 54. Confirmation by Reasons 2. a In vtero damnati ante quam nati , quia de peccato & in peccato procreati & parti . Bern. de temp . 70. b Iob 14.4 . c Fidei candidati , Tertull. de monogam . & Hieron . ad Ocean . & ad Paulin . quaest . 2. d Tibi & semini tuo . Gen. 17.7 , 10 , 11. e Vobis & liberis vestris . Act. 2.39 . f Quomodo vasa in tabernaculo sancta dicuntur , quia sacris vsibus destinata , cum vtique sancta esse non possint , nisi ea quae sentiunt & venerantur Deum . Hieron . ad Paulin. quaest . 2. g Rom. 11.18 . h Quomodo Gal. 2.15 . non natura peccatores ex gentibus . Cartwr . Dum in Christo censentur , ex parentumfide . Morton . i 1 Cor. 7.14 . k Matth. 19.14 . m Psal . 51.5 . n De mundatis nascitur non mundatus , quia tales non facit generatio sed regeneratio . A peccatis itaque nemo nascendo , sedomnes renascendo mundamur . Aug. de pecc . mer. & rem . l. 3. c. 9. Cum sit i●… progenie natorum generatio carnalis , in progenie renatorum regeneratio spiritualis , vis vt de baptisato baptisatus nascatur , cum videas de circumciso non nasci circumcisum ? carnalis est certè ista generatio , & carnalis est circumcisio ; & tamen de circumciso non nascitur circumcisus : sic ergò de baptisato non potest nasci baptisatus . Aug. de verb. Ap. 14. & Albert . in Ioan. 3. Vide & eund . de verb. Ap. 8. o Peccatum quod mundatur per baptismum manet in eis , quos genuerunt baptisati , quomodo praeputium , quod per circumcisionem aufertur , manet in eis , quos genuerunt circumcisi . Aug. de pecc . mer. & rem . l. 3. c. 8. l Rom. 4.11 . cum Col. 2.11 , 12. p 1 Cor. 15.37 . Seritur solummodo granum sine folliculi veste , fundamento spica , numimento aristae , superbia culmi : exurgit copia faeneratū , compagine aedificatum , ordine structum , cultu munitum , vsque● quaque vestitum . Tertull. de resurr . carn . q Pone granum purgatum ; de grano purgato frumentum cum palea nascitur , sine qua seminatur . Aug. de verb. Ap. 14. Palea quae tanta diligentia opere humano separatur , manet in fructu , qui de tritico purgato nascitur . Idem de pec . mer. & rem . l. 3. c. 8. Transmittere p●ssunt ad posteros , quod ipsi non habent , vt paleam frumentum , circumcisus praeputium , sic fideles infidelitatem . Est in illis remissione mundatum , quod est in istis simili remissione , velat circumcisione , velut irituratione & ventilatione mundandum . Ibid. c 9. r Non ob aliud instiuta est regeneratio , nisi quia vitiosa est generatio . Aug. encbir . c. 46. Si sanctificationascuntur de fidelibus fil●j , quid opus habent baptizari ? Idem de pecc . mer. & rom . l. 2. c. 26. Nemo renascatur in corpore Christi , nisi prius nas●atur in corpore peccati : Ibid. l. 1. c. 29. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys●st . in Tit. h●m . 3. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephes . 2.3 . u Filij irae , non furoris . x 2 Pet. 2.4 . Iudae 6. y Si non filius irae nascerer , non opus esset renasci : si filius furoris nascerer , aui non contigisset , aut non prosuisset renasci . Bern. in Cant. 69. Quest . Answer generall 1. a Infantes qui negat peccatores , neget & mortales . Peccatum autem vt cum paruulis nascatur carnis oculis non videmus : sed quod videmus paruulos mori , cogimur confiteri cum peccato nasci . Aug. de praedest . & grat . cap. 3. * Rom. 5.12 . Answer 2. b Psal . 58.4 . Esa . 11.8 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de prouid . d Esa . 11.6 , 7. e Lupi catulus dum in lustris delitescit caecus , rapinarum rudis & ignarus , ingenium tamen rapax in se haber . Zuingl . adu . Calabapt . f Act. 28.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dio Prus . orat . 74. Instrumenta illis explicandae nequitiae desunt . Sic tutò serpens etiam pestifera tractatur ; dum riget frigore . Non desunt tum illi venena , sed torpent . Sen. ep . 42. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gyges apud Herodot . l. 1. Theano apud Laert. in Pytbag . & Plut. de aud . & de coniug . Mulier cum veste deponit & verecundiam . Hieron . adu . Iouin . l. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epict●t . en●hir . c. 13. Stob. c. 7. Ita Aristot . de anima . l. 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 1 Iob. 3.9 . l Luke 1.25 . m In vtero priusquam nasceretur renatus . Greg. mor. l. 3. c. 4. Quod tamen Aug. impossib●le censet . Nemo , inquit , ante renatus quam natus . Et , Renasci nemo potest antequam sit natus . Aug. ep . 57. & de verb. Ap. 14. Verum regenitum si dixisset Greg. contradictionis speciem omnem su●tulisset . n Iob. 3.3 , 7. o Apoc. 2● . 27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. protrept . p 1 Cor. 15.50 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid . Pel. l. 1. ep . 477. Corruptelae nomen non naturae . Tertull. de resu●r . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.13 . r In paruulis nec scientia est , nec conscientia ▪ & est peccatum tamen originis . Aug. ad . Iul. l. 5. c. 1. ſ Cant. 2.15 . t Lupus , catulus licet , lupus est , & à venatoribus captus iure confoditur . Zuingl . ad Vrban . Reg. & Gualt . apolog . u Videram nondum diem ; vterique nondum solueram clusi moras ; Nox me occupauit , & nouae luci abstulit . Mors me antecessit , aliquis intra viscera maternaletum praecocis fati tulit : Sed numquid & peccauit ? abstrusum , abditum , Dubiumque an essem , sceleris infandi reum Deus peregit . Senec. Theb. x Peccatum cum homine nascitur . Olympius apud Aug. ad . Iul. l. 1. c. 3. a Wisd . 13.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menard . b Wisd . 12.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot . ethic . l. 2. c. 1. Quae à natura sunt , aliter se habere non possunt . Idemque ethic . magn . l. 2. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hippocrat . de leg . med . Custode & cura natura potentior omni . Naturam expellas furca licet vsque recurret . Horat . epist . 10. l. 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Olymp. 11. - natura recurret Ad mores fixa & mutari nescia . Horat. satyr . d Nemo bonus , qui non ex malo bonus . Aug. in Prosp . sint . 155. Ad neminem ante bona mens venit , quam mala : omnes praeoccupati sumus . Sen. ep . 51. & 76. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Olymp. 9. Bonus vir sine Deo non est . Sen. ep . 41. Nulla fine Deo mens bona est . Idem ep . 73. f Vt corpora ad quosdam membrerant flexus formari nisi tenera non poffunt : sic animos quoque ad plaeraque duriores robur ipsum facit . Quintil. insti● . l. 1. c. 1. In cunctis fererebus citius assuescit omne quod tenerum est . Pelag. ad Demetr . f Vt corpora ad quosdam membrerant flexus formari nisi tenera non poffunt : sic animos quoque ad plaeraque duriores robur ipsum facit . Quintil. insti● . l. 1. c. 1. In cunctis fererebus citius assuescit omne quod tenerum est . Pelag. ad Demetr . g Cerea flicti . Horat. art . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. paedag . - argilla qu●duis imitaberis 〈◊〉 ▪ Horat. 1. 〈◊〉 . 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . thet . l. 1. c. 11. Videcund . s●p . ethic . magn . l. ● . c. 6. consuetudo altera natura . Cic. fin . l. 5. i Ierem. 13.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dinarch . adu . Aristogit . Dum feruitur libidini facta est consuetudo ; & dum consuetudini non resistitur , facta est necessitas . Aug. confess . l. 8. c. 5. Natura enim & consaetudo vobustissimam faciunt & inuictissimam cupi ditatem . Idem ad Simplic . l. 1. q. 1. Inueterata in nobis malorum omnium labe , aliter iam non vitiosi esse non possumus , nisi vt omnino non simus . Saluian . de prouid . l. 6. Longo quod vsu in peius vsque induruit , Mult●facilius fregeris , quam flexeris . Bu●●an . Bapt. k 1 Pet. 4.4 . l Rom. 2.4 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Deut. 20.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristat . Ethic. l. 7. c. 2. Quod Galen . sic extulit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Quod malim , quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Erasm . chil . 2. cent . 1. adag . 8. Nam & Aristot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 2.5 . Sicut mittentes pecuniam in gazophylacium , quod vbi tam impletar confringitur , Stella in Luc. Point 2. Generall . p Mors vbique nos expectat . Aug. de spir . & anim . c. 51. Erras , si in nauigatione tantum existimes , minimum esse qua à m●rte vita diducitur . In omni loco aequè tenue interuallum est . Non vbique se mors tam prope ostendit ; vbique tam prope est . Sen. ep . 49. Quod enim tempus morti exemptum est ? A quo prope non est , parata omnibius locis , omnibus momentis ? Idem ep . 30. Mors vbique praesto est : occurrit vndique . Idem nat . quaest . l. 6. c. 2. q Quomodo Sen. ep . 122. Nullum animal sine metu mortis in vitam predit . r Senibus mors in ianuis , adolescentibus in insidijs est . Bern. de conuers . c. 14. Et sub eodem pueritia fato est . Fuscus Sen. suasor . 2. ſ Ab vtero ad vrnam . Iob 10.19 . & 3.11 . - protinus quosdom editos N●x occupauit , & nouae lucī abstulit . Sen. Theb. In ipso saepè lucis exordio mors nascentem sequitur . Hieron . ad Paul. Concord . t Eccles . 6.3 . Psal . 58.8 . Iob. 3.16 . - aliquis intra viscera Materna letum praecocis fati tulit . Sen. Theb. Ita necessaria crudelitate in vtero trucidatur infans , matricida , ni moriturus . Tertull. de anim . u Dubium an essem . Sen. Theb. Reason generall . a Psal . 31.15 . b Leuit. 25.23 Deus solus proprietarius est : homines ad placitum coloni . St. Iun. vindic . l. 1. Aduenae nascendo , incolae viuendo , quia migrare compelluntur moriendo . Aug. in Leuit. q. 91. c Vita da●a est vtenda , data est — Mutua , nec certo perso●uenda die . Pedo ad Liu. d 2 Cor. 5.1 . e Prou. 20.27 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Vita enim lucu vsura dicitur , Iob 3.20 . Mers nocti fimilis perhibetur . Nobi● cum semel ●xcidi● breuis lux , Nox est perpetua vna dormienda . Catul . epigr. 5. i Esai . 40.6 . 1 Pet. 1.24 . k Esai . 40.7 , 8. Psal . 103.15 , 16. Iob 14.2 . m Psal . 90.4 , 5 , 6. Vno die totam hominis vitam conclusit . Philip. in Iob 1. Instar totius vitae dies est . Sen. Epist . 61. Vide Cic. Tuscul . l. 1. cum Ephemero bestiola hominem committentem . n Nihil interest inter diem & seculū . Sen. ep . 100. Nihil enim habet longissimi temporis spatiū , quod non in vno die inuenis , lucem & nocte , & alternas mundi vices : plura , non alia facit ista nox , alias contractior , alias productior , Idem ep . 12. o Amos 8.9 . p Iob 15.33 . & 21.23 . q Psal . 129.6 . Solstitialis velut herba solet , Oftentatus raptusque . simul . Auson . profess . Allusit ad illud Plaut . Pseud . 1.1 . Quasi solstitialis herba paulisper fui ; Repente exortus sum , repentino occidi . Et ad illud Virg. Aen. 6. Ostendent terris hunc tantum fata , nec vltra Esse sinent . r Mors te vbique expectat : & tu igitur , si sapis , eam vbique expectabis . Aug. de spir . & anim . c. 51. Bern. medit . c. 3. & Ocul . moral . c. 7. Incertū est , quo te loco mors expectet : Itaque tu illam omni loco expecta . Sen. ep . 26. ſ Iob 14.14 . t Eccles . 12.1 . u Mors tam iuueni ante oculos debet esse quam seni . Non enim citamur ex censu . Sen. ep . 12. Eata seriem non seruant . Jbid. 62. x Matth. 24.32 , 33. Luk. 21.30 , 31. y 2 Thess . 2.3 . z Rom. 11.25 , 26 , 31. a Luk. 2.26 . b Matth. 16.28 . c Mixta senum ac inuenum densantur funera , nullum saeuacaput Proserpina fugit . Hor. carm . 1.28 . d Iob 21.23 . e Nunquid vt homo concidat res magni molimenti est ? &c. Sen. ad Marc. c. 11. Nihil tam exiguum est , quod nō in perniciē generis humani satis valeat . Idem qu. nat . l. 6. c. 2. f Vers . 13. g 1 Cor. 7.29 . Nostros sic habere , sic amare debemus , tanquam nihil nobis de perpetuitate , in ò nihil de diuturnitate i● sorum promissum sit . Sen. ad Marc. c. 10. h Tit. 2.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de amor . prol . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1.28 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1.30 . m Tulisti , quia tuus erat : gratias ago , quod dedisti ; non obmurmuro , quoniam abstulisti . Bern. de temp . 110. n Iosh . 24.3 , 4. Psal . 127.3 . Abstulit ; sed dedit . Sen. ep . 63. Non moeremus , quod talem amifimus ; sed gratias agimus , quod habuimus . Hieron . epitaph . Paul. o Gen. 22.1 . p Anytus . q Vise Plut. in Alcib . & in Erotic . & Athen. dipnosop . lib. 12. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ſ Percussus subita orbitate filio●●m , vt quos sigillatim susceperat , simul perderet ; tanquam eorum numerositas , non vnde foelicitas ernaretur , extiterit , sed vnde calamitas augereti●● . Hugo Vict. de patient . c. 11. t Iob 1.21 . u Matth. 23.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 3. Points Speciall . Point 1. Speciall a See , Abrahams Decease on Genes . 25.8 . Point 2. Speciall . b Esai . 57.1 . c Psal . 12.1 . d 1 Iob. 5.19 . e Psal . 12.8 . Reasons 2. f 1 Pet. 4.17 . g Ier. 25.17 , 28 , 29. h 1 Cor. 11.30 . i Iohn 25. ● . Planta ferax falcem patiturque petitque freqūentem , Cultoris 〈◊〉 recisa mamu . Dum rigid● r●bus inf●lix intalla mucrone Permanet , hibernis esca futura focis . Non pacitur impi●s , 〈◊〉 farmentis 〈◊〉 ad 〈◊〉 : non 〈…〉 ad proficiendem purgationem . Aug. ad Faust . l. 22. c. 21. k 〈◊〉 11.35 . t Zach. 9.1 . u Habb . 2.3 . x 1 Cor. 11.32 . y Esai . 57.1 . z 2 King. 22.20 . e Vers . 12-16 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plut. ad Apollon . Question . a Exod. 20 . 1● . Deut. 5. ●● . Ephes . 6. ●● . b Itaque mandatū hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Philo de decalog . & tabulae cam pri●r● dicat . c Matth. 16.4 . d Psal . 128.5 , 6. e 1 Sam. 2.32 . f Zech. 14.21 . g Psal . 74.4 . h Sic diu viuere , est diu torqueri . Aug. de temp . 113. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apud Plut. de prouid . k Hincillud , Exigua pars est vitae , quàm nos viuimus . Caeterum omne spatium non vita sed tempus est . Sen. de breu . vit . c. 2. Potest fieri , imò saepe fit , vt qui diu vixcrit , parum vixerit . Idem ep . 49. In longissima vita minimum est quod viuitur . Idem ep . 98. Quem saeuaden , pestai a portu exceptum huc & illuc tulit , 〈…〉 in orbem egil , non ille multum ●auigau● , sed mult●m 〈◊〉 est , Idem de 〈◊〉 8. Non illediu vixit , sed diu fuit . Ibid. Ita de disco●di con●ugio ●hemis● dē anima . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Gen. 27.46 . Iob. 7.25 . m Chrysost . alicubi . sed locus iam non fuccurrit . n Psal . 21.4 . o Chrysost . in Rom. hom . 7. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Malac. 3.17 . ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idquod in thesaur l● praecipuum & primariū habetur . t Exod. 19. ● . Deut 7.6 . & 14. ● . & 26.18 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Plut. ad Apollon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Prus . orat . 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid . 29. Dij coeles●es quibusdam pi●ssimis mortem , tanquam summis praemium persoluerunt . Iulian. apud Ammian . l. 25. b Exod. 20.12 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys . in Psal . 114. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eur●p . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem apud Plut. ad Apollon . Qualis est enim vita haec infulix , misera , qua semper ad non esse , tendit . Chrysost . in . Psalm . 143.2 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad Apoll. O ignaros malorum suorū , quibus non mors vt optimum inuentum naturae laudatur ? quae siue faelicitatem includit , siue calamitatem repellit , siue satiotatem aut lassitudinem senis terminat , siue iuuenile aeuū , dum melio●a sperantur , in flore de ducit , siue pueritiam ante duriores casus reuccal , omnibus finis , multis remedium , quibusdam votum , de nullis melius merita , quam de his , ad quos venit antequam inuocarctur . Senec. ad Marc. c. 20. Cogita quantum boni●pportuna mors habeat , quam multis diutius vixisse nocuerit . Ibid. f Matth. 24.19 . g In meliorem emittitur vitam , tranquillius tutiusque inter diuina mansurus . Sen. ep . 71. Point 2. speciall . Point 3. speciall . b ● King. 23.25 , 26 , 27 , 29. c Gen. 19.12 , 13 , 15 , 16 , 29. 2 Pet. 2.6 , 7 , 9. d Gen. 6.13 . & 7.1 , 4. e 1 King. 14. ●1 . & 15.29 , 30. f Psal . 106.23 . g Psal . 106.20 , 30. h Gen. 18.31 , 32. Ier. 5.1 . Ezek. 14.14 , 16 , 20. i Ier. 7.16 . & 11.14 . & 15.1 . k Exod. 32.10 . Multum Moisi permittit creator omnium ; & feriendi licentiam quarit à Mose qui Moseui fecit . Bern. de temp . 83. Sine me , ait , vt ille non sineret , Tertull . ad . Marc. l. 2. l Gen. 19.21 . m Gen. 19.20 , 21. n Gen. 19.24 . Amos 4.11 . o Deut. 29.23 . Hosh . 11.8 . p Matth. 12.29 . Luke 11.22 . q i. vis & robur Israelis . Iun. in not . r 2 King. 2.12 . ſ 2 King. 13.14 . a Somen sanctum statumen lerrae . Esai . 6.13 . b Iob. 22.30 . c Ita Vers . Geneu . post Dauid . Kimchi . d Ita Vers . Regia post Leon. Iud. e Ita post R. Solomon . & Menach . Elias in Thish . Mercer . & Iun. f Ezek. 14.14 , 16. g Vise Iun. & Piscat . vers . & annot . h 1 Chron. 26.16 , 18. 1 King. 10.5 . 2 Chron. 9.11 . i Iudg. 16.26 , 29 , 30. k Esai . 3.2 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pausan . in Lacon . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plaut . apud Strigel . in 2 Reg. 23. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oraculum Atheniensibus datū ; quod ita interpretatus est Themistocles . Herodot . l. 7. Plut. in Themist . Aelian . l. 12. c. 43. Galen . exhort . ad art Clem. Strom. l. 5. Euseb . praepar . l. 5. c. 24. Suid. n Lycurgus interrogatus cur muris vrbem non cinxisset , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. apophth . Vide eund . sympos . l. 2. c. 5. & Epictet . apud Stob. c. 5. Sed & Agesilaus quaerenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ciues armatos ost●ndens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod & idem de inuenibus Spartanis Antalcidas : adiecitque , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ibid. Vide Plaut . Pers . 4.4 . Point 4. speciall . o Exod. 4.22 , 23. & 13.29 . p 2 Sam. 12.14 . q 1 King. 13.33 . & 14.1 , 17. r Exod. 20.5 . Deut. 5.9 . ſ Exod. 34.7 . Num. 14.18 . Ier. 32.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. apud Plut. de prouid . t Gen. 9.22 , 24 , 25. u Iosh 7.1 , 24 , 25. x 2 King. 5.27 . a Liberi inter , parentum suorum bona numerantur . Alibus . dicaeolog . l. 1. c. 30. Sunt res parentum , & in eis etiam parentes puniuntur . Tho. sum . p. 2● . 2● . q. 108. a. 4. ad . 3. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. apophth . & Artaxerx . Hinc Dio Prus . orat . 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. in Leuit . quaest . 18. d Iob 1.12 , 18. e Filij membra parentum esse videntur . Saluian . de prouid . l. 3. Parsqūe tui latitat corpore clausa meo . Ouid. epist . 2. ex Phyllidis persona . Liberi sunt quasi vna persona cum patre . Alihus . l. 1. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de prouid . f Tanquam membra vnius corporis . Aug. in los . q. 8. & Iun. in Iosh . 7. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin . nom . orthodox . quaest . 137. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. * 2 Sam. 24.10 , 15. i Matth. 15.22 . k Ad seipsam petit adiutorium , quia in filia sua , velut in persona propria ●orquebatur . Simon , Cass . in euang . l. 5. c. 24. Filia malum suum reputat . Petr. Richard in Euang. l Gen. 20.7 , 18. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de prouid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. n Exod. 12.29 . o 2 Sam. 24.15 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin . ●rthod . q. 137. q Prou. 14.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . de statuis , hom . 11. 1 Cor. 12.21 . Obiection . r Deut. 24.16 . ſ Ier. 31.29 . Ezek. 18.2 . t Patres peccant , & filij vapulant . Chald. u Ier. 31.30 . Ezek. 18.4 . x Ezek. 18.20 . Euasions 3. a Peccatores diaboli fi●ij , vnus ex ●●●ero per ordinem persuasionis generatis hi iu carne pofiti p●●i●ntur , ne in aeternum pereant : pater autem diabolus non in hoc seculo corripitur , vt in aeternum damnetur . Origen . in Exod. hom . 8. b 1 Cor. 11.32 . c Iude 6. d Quidam ad animam humanam reserunt . Patrem primum vi●iorum incentiuum ; filiu●… , vbi peccatum cogitatio concepit ; neposē , vbi ●ecc . opere perpetratur ; pronepotē , vbi in peccato quis gloriatur . Primos ac secundos stimulos Deum non punire : actumtertium ac quarsum vindicare . Hieron . in Ezech. 18. e Iam. 1.14 , 15. * Commentatoris officium est , non quid ipse velit , sod quid sentide ille quem interpretatur , exponere . Hieron . apolog . 1. de Ioum. Nihil quaerendum in verbis nisi loquentium voluntas : cui demonstrandae inuigi●are d●bent omnes veridici narratores & ●narra●o●es . Aug. de consens . Euang. l. 2. c. 46. Litera enim suauiter excutionda est , non captiuorum m●re acerbe torquenda , donec restituat quod non accepit . Ioan. Sarub. metalog . l. 3. c. 1. Exception . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. in Exod. q. 40. Non est argumentum truculentiae tantis per iram tenere , sed signum misericordiae poenam differre peccati . Hieron . in Ezec. 18. Idemque Thom. sum . p. ●a . 2ae . q. 108. a. 4. ad 1. Misericordiae potius quam seueritatis , quod cousque differt . & Ale●s . p. 3. q. 41. m. 4 a. 1. non inaequalitate iudicij , vt alij peccent , alij puniantur : sed magnitudine clementiae , dum poenitentem expectat . &c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegypto exeuntes in eremo ceciderūt . Theodoret. in Exo. q. 4● Gen. 15.16 . Exod. 12.41 . & 13.18 . h Ab Abr. ad Dauid ae●●● 1● . a Dauid ad transportationem Babylon . 2● ▪ Concession . ● transport . ad Christum 3. inde ad 〈◊〉 secull 4. ae●●●e ● . captiua fuit gens Iudaica , in 4. eradicata . Aug. ad Adi●ant . c. 7. Concession . i 1 King. 21.29 . k 1 King. 14.10 . l 1 King. 15.29 . m Iam. 1.15 . Apoc. 2. ●● . 2● . n Gen. 15.16 . Matth. 23.32.38 . 1 Thess . 2.15 , 16. o Exod. 20.6 . Deut. 5.10 . & 7.9 . Ier. 3● . 18 . Exception . r In vtraque sententia diss●milis sensus , P●cantum quippe originale quia à parentibus trahimus , nisi per gratiam bapt . solu●mur , etiam parentū peccata p●rtamus , quia vnum adhuc cum illis sumus . Reddit ergò peccata parentū in filios , dum pro culpa parentis ex originali peccato anima polluitur prolis : Et nursus nou reddit , &c. quia cum ab orig . pecc . per bapt . liberamur , iam non parentum culpas , sed qua● ipsi committimus , habemus . Greg. mor. l. 15. c. 21. p Psal . 115.13 , 14. q Deut. 24. de natis , Exod. 20. de nandum natis , propter peccatum originale quod ab Adam trabitur , & cuim●rs temp●ralis redditur , Aug. in Deut. q. 42. ſ Est enim inherens quiddam proprium ac pecullaro tulque vittam originale , non imputatio mera peccati anemi , vti delir●nt Pig●●●● controu . 1. & Catharin de pec . orig . c. 6. Vide Alex. Ales p. 2. q. 122. m. 2. a. 1. t Parum enim solidum , quod Aug. vbi sup . Per numarum seplenarium ( qui 3. & 4. constat ) vntuers●m intelligi . u Exod. 20.6 . Deut. 7.9 . x Exod. ●0 . 4 , 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. in Exod. q. 40. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. d Non sunt van● mina , dominicae . Polan . in Mal. 1. e Siimpune , vacat Ve. Tertull. ad Marc. l. 2. f Matth. 5.18 . Ego iam ●lim mihi persuasi in sacri preti●sique eloquij textu nec modicam vacare particulam . Bern. in . cant . 72. g Esai . 38.1 , 5. Ion. 3.4 , 10. Ierem. 18.7 , 8. h Patram delicta ex fili●s exigit : duritia populi talia remedia , vt velposterit 〈◊〉 suis prospiclentes legi diuina obedirent . Tertull . ad Marc. l. 2. i Futurum vt post duritiam populi duritia legit edomitam , iustitia iam nou genus , sed personas iudicaret . Ibid . k Ezech. 18.4 . l Psal . 119.89 . Matth. 5.17 , 18. Luk. 16.17 . m Ezech. 18.25 . n Ierem. 32.18 . o Ambae eiusdem voces : prior per Mosem ad Iudaeos . Optat. ad Donat. l. 7. p Praeuidens parum dictures prae magnitudine culpae . Ibid. q Matth. 27.25 . r Altera ad Christianos pertinet . Ibid. Vide de boc & Aug. ad Iulian. l. 6. c. 12. ſ Parentum peccatis paruulos obligari , non improbabiliter dicitur . Aug. Enchir. c. 46. Parentū peccata modo quodam sunt aliena , modo quodam & nostra ●aliena quippe proprietate sunt actionis , & nostra sunt contagione propaginis . Idem ad Iul. l. 6. c. 4. Vise Le●● . ● . Pp. ep . 86. & Greg. mor. l. 15. c. 22. t Quousqua implicetur proles statuere non audet Aug. Enchir. c. 47. * Vide I●om . sum . p. 1 a. 2 ae . q. 81. a. 2. & Alex. Ales , p. 2. q. 122. m. 2. a. 1. u Damnosa quid non imminuit dies ? Aetas parentum peior auis tulit Nos nequiores , mox daturos Progeniem vitiosiorem . Horat. carm . 3.6 . x Sed & si benedictio patrum semini quoque corum destinabatur sine vllo adhuc merito eius , cur non & rentus patrum in fillos quoque redundaret ? vt per totum genus & gratia decurreret & offensa . Tertull. ad Marc. l. 2. y 2 ●am . 9.5 . Pa● instr●●m qui ●spa● apud to bená acta seruantur . Cuius 〈…〉 fides innotuerit , h●reditatis iure , quod autori debueris , 〈…〉 refundis . Hacten●● de maiorum obse●●●is fructum , & tamen de suppli●ijs excessum non 〈◊〉 , &c. E●●●d . Panegyr . z 2 King. 14.6 . 〈◊〉 ●●●●ldem damni p●r 〈◊〉 ●ffici p●●●st filius : quate●●● bo●●m eius à parenti● bono depe●idet : sica● in 〈…〉 , filius amittit hareditatem pro peccato parentis . Them. p. 2 a. 2 a. q. 108. ● ▪ 〈…〉 2. 〈◊〉 Cic. ad Brut. ep . 13. Nec vere me fugit , quam fit acerbum , Parentum scelera fisiorum 〈…〉 sed hoc praeclare legibus comparatum est ( de bona p●●●●candis ) vt ●●●●lias libero 〈◊〉 parentes 〈◊〉 . radderet , At non 〈◊〉 flage●● . 〈…〉 multo minus gl●●ij . a De eis qui in paternis versaniur malis . Quis enim 〈◊〉 & mali filium 〈…〉 execretur ? quō . bonum & boni filium duplici quis honore honor andum tenseat . Aug. 〈◊〉 vet . & nou . Test . quaest . 14. Non hoc fit , nisicum fuerit 〈…〉 . Aug. post coll●t . c. 7. Muta●●r , si parentum facto non sapientur . ●2 . ● is quippè non reddicatur peccata parentum , qui non imitantur mores illorum . Quemod modum autem bonorum 〈◊〉 fac●● , vt eliam propria peccata 〈…〉 facit , vt non 〈◊〉 suo sed etiant corum , 〈…〉 . Psal . 10● . Non 〈…〉 parentes fuerunt peccat●●●s , sed quis ipsi peccatorum amidatores . Hibr●● in Ezech. 18. Cum pr●nectiores ex parentum culpa ferinutur , ill●rum poenas luunt , quorum opera secuti sunt . Greg. mor. l. 15. c. 21. Non nisi sit culpae particeps . Them. sum . 1 a. 2 a. q. 81. a. 1. & Alex. Ales p. 2. q. 122. m. 1. b De●●nit esse filius iniquorum , qui non imitatur mores illorum . Aug. in Psal . 108. Eorum ●uim 〈◊〉 , quorum mores imitamur . Origen . in Ezech. bom . c Quia●sque ad 3. & 4. prog●● , eam quam imitentur filij , parentum vitam possunt videre , ●sque adeos vltio extenditur , qui viderunt quod male sequerentur . Greg. Ibid. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de leg . l. 9. Quod idem cum isto facit , Euseb . praepara● . Euang. l. 2. c. 39. e Quomodo milites Maximini percussores , Ex pessimo genere ne catulum quidem esse relinquendum . Iul. Capitol . Exception . Solution . f Heb. 9.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Archin . Clam . Strom l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Alcest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antho●●g . Debemur m●●ti . H●rat . art . g Natura dabitum Deut repetit quomodo & quando vidi : homo tum dema● r●petit , cum ī●bet naturae Deus . Ius● . in Ios . 7. h Josua 7.24 . Deus hoc ipse mandauit , non iudex , cui illud praeceptum est . Deut. 14.16 . Aug. in Ios . q. 8. i Neque enim liquet , quod Iun. laborasse faminam contagione conscientiae . k 2 King. 14.6 . 2 Chron. 25.4 . Homine iudice nemo nisi ex eulpa propria poenas debet luere . Aug. in Ios . q. 8. l Deut. 24.16 . Reatus patris non obest liberis . Althus . dicaealog . l. 1. c. 30. Filius pattis aniquitalem ferre non debet . Petr. Fons leg . select . Sancimus ibi esse poenam , vbi & noxia est . Propinquos , natos , familiates procul à calumnia sub●●oue●ꝰ quos reossceleris societas non facit . Peccata suos teneant autores . Nec vlterius progrediatur metꝰ 〈◊〉 re●atur delictū . Arcad. Theodos . & Honor. Cod. l. 9. tit . 47. leg . 22. Crimen vel poena paterna nullam maculam filio nifligere potest . Namque vnusquisque ex suo admisso forti subijcitur , nec 〈◊〉 criminis successor constituitur . 〈◊〉 . Digest . l. 48.1.19 . l. 26. Et ●rat . d●●r . c. 1. q. 4. c. ● . m Quomodo de Roman is Hor. carm . 3.6 . Delicta maiorū immeritus lu●s , Romane , donec templa refeceris Aedesque labentes Deorū , &c. n Ezek. 20.30 , 31. Ierem. 7.26 . & 16.12 . o Ierem. 3.25 . p Rom. 8.28 . Sicut nihil est , quod malis non noceat . Quibꝰ pestifera fiunt , quae profutura essent , si alijs darentur . Sen. de benef . l. 5. c. 12. Ita. nihil est quod non bonis prodesse possit . Idem de prou . c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. apud Plut. de mimic . q Panalia aliquando habent ratronem maledicti , ali● habent rationers medicinae . Vide post Aug. in Ios . qu. 8. Thom. sum . p. 1 a 2 ae . q. 87. a. 7 , 8. & p. 2 a. 2 ae . q. 108. a. 4. Simplic . in Epictet . enchirid . c. 13. & Senet de prouid . c. 3. Hinc distinctio illa poenae , in nocentem , & conferentem ; siue in suffocantem & promouen●em : item in poenam vindictae , & poenam cautelae : siue in condemnantem , & corrigentem : apud Alens . p. 1. q. 39. m. ●● . 4. § 1. s . 6. & p. 2. q. 115. m. 3. s . 1. & q. 122. m. 1. s . 1. & p. 3. q. 41. m. 4. a. 1. Courses 4. r Exod. 12.29 . ſ 2 Sam. 12.14 , 15 , 18. t 2 Sam. 12.10 , 11. & 18.9 , 15 , 33. u 1 King. 14.1 , 3 , 12 , 17. x Vers . 13 , 18. Recapitulation . Branches 4. a Vt vel posieritatibus consul●ntes diuinae leg●ob●dirent . Tertull. ad Marc. l. 2. b Quis non magis filiorum salutem quam suam curet ? Tertull. Ibid. Ita Leo Homericus Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Auisque apud e●nd . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 324. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de amor . prol . Catulorū amor in venabula impingit faeras Sen. ep . 74. c Deut. 4.40 . & 5.29 . & 7.8 , 9 , 13. & 28.4 . d Deut. 28.18 , 32 , 41. Ier. 5.17 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ex Eurip . Orest . Clem. Str●m . l. 7. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sanit . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Cas . de ebrietat . i 2 Sam. 12.10 , 11 , 14 , 15 , 18. & 13.1 , 14 , 28 , 29. & 16.22 . & 18.9 , 15 , 33. 1 King. 1.5 , 9. i 2 Sam. 12.10 , 11 , 14 , 15 , 18. & 13.1 , 14 , 28 , 29. & 16.22 . & 18.9 , 15 , 33. 1 King. 1.5 , 9. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sapient . 11.13 . In quibus peccamus , in eisdem plectimur . In Hellogabali conscios saeuitum vario genere mortis , quum alios vitalibus exemptos n●carent , alios ab ima parte perfodederent , vt mors esset vitae consentiens . Lamprid. l 2 Sam. 18.33 . & 19.4 , 5 , 6. 1 King. 1.6 . Verum ac seuerum illud Pi● 2. Pp. Hostem in se nutrire , qui nimis filio ignoscit . Platin. m Ad examen . n Ad exercitium . Exercitiasunt nobis ista , non funera . Cypr. de mortal . Vide Alex. Ales p. 1. q. 39. m. 3. a. 4. § 1. s . 6. o Iob 1.18 , 19. p Iohn 5.3 . Vnde Alex. Ales p. 3. q. 5. 〈…〉 dupli●●● 〈…〉 ad 〈…〉 , ad 〈…〉 . q 〈◊〉 3.39 , 40. 
A01531	----	The decease of Lazarus Christ's friend A funerall sermon on Iohn. chap. 11. vers. 11. preached at the buriall of Mr. John Parker merchant and citizen of London. By Tho. Gataker B. of D. and rector of Rotherhith. Gataker, Thomas, 1574-1654. This text is an enriched version of the TCP digital transcription A01531 of text R212839 in the English Short Title Catalog (STC 11656). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 142 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A01531 STC 11656 ESTC R212839 99835846 99835846 72 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01531) Transcribed from: (Early English Books Online ; image set 72) Images scanned from microfilm: (Early English books, 1475-1640 ; 1065:16) The decease of Lazarus Christ's friend A funerall sermon on Iohn. chap. 11. vers. 11. preached at the buriall of Mr. John Parker merchant and citizen of London. By Tho. Gataker B. of D. and rector of Rotherhith. Gataker, Thomas, 1574-1654. [8], 48 p. Printed by E[dward] G[riffin] for Edward Brewster, and Fulke Clyfton, and are to be sold at the Bible on Fleet-bridge, and on New-Fishstreet-Hill, London : 1640. Printer's name from STC. Reproduction of the original in the British Library. eng Parker, John, d. 1639 or 40 -- Early works to 1800. Sermons, English -- 17th century. Funeral sermons -- 17th century. A01531 R212839 (STC 11656). civilwar no The decease of Lazarus Christ's friend. A funerall sermon on Iohn. chap. 11. vers. 11. preached at the buriall of Mr. John Parker merchant a Gataker, Thomas 1640 23634 827 735 0 0 0 0 661 F The rate of 661 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-03 TCP Assigned for keying and markup 2002-04 SPi Global Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion THE DECEASE OF LAZARUS CHRIST'S Friend . A Funerall Sermon ON Iohn . Chap. 11. Vers. 11. Preached at the Buriall of Mr. JOHN PARKER Merchant and Citizen of LONDON . By THO. GATAKER B. of D. and Rector of Rotherhith . LONDON . Printed by E. G. for Edward Brewster , and Fulke Clyfton , and are to be sold at the Bible on Fleet-bridge , and on New-Fishstreet-Hill . 16●0 . TO THE RIGHT VERTVOVS and Religious Gentlewoman , Mrs. JOANE PARKER , the Relict of Master Iohn Parker lately deceased . HAving beene , with much importunity and renewed reqests , a incessantly solicited , by divers , who either had themselvs heard , or from others heard of , what was delivered at the enterrement of your late wor●hy Consort , and either had knowne him in his life time , or taken notice of his course of life then related , to make that more publick , that was then uttered , in the audience but of a few to speak of , and by reason of the lownesse and feeblenesse of my voice , of the fewer ; I was at length over-wrought ( though having formerly no such purpose ) to condescend thereunto : the rather hoping that his examplary course of life and cariage , with the good effect and comfortable issue of it , might be a meanes , through Gods blessing working together therewith , to invite , incite , allure and winne others to the like . Experience teaching , that b mans nature is of it selfe more prone to walke by example then by rule ; and to follow precedents rather then precepts . Those also having this advantage of these , that c they shew not only what things are enjoyned , and how things enjoyned may be done ; but they d take away also that common counter-plea of impossibility , which against all exhortation and admonition is by the multitude usually objected ; by shewing , that such things as are required of them , are no other then have beene done by e men like themselves ; and may therefore be done by others also , and among others f by themselves , if they will but as those before them have done , endeavour and enforce themselves thereunto . I remember a good saying of a Reverend Divine now with the Lord , that g a good great man is a great Moat in the Devils Eye : for that the exampls of those that are in eminent places , as they are h more eyed of others , so i they draw the more after them , either to good or to evill . And I may well adde , that a r●ligious rich man is likewise ( witnesse blessed k Job ) a great Moat in the Devils Eye : not only because such an one , having his heart enlarged answerably to his hand , may l by his bounty and beneficence do a great deale the more good , and that m where the Devill least liketh : but because also in such it is made to appeare , that by honest courses and n Gods blessing upon them , men may attaine unto wealth , as well as by fraud , deceipt , extortion , oppression , and such indirect wayes , as o most strive to raise and advance their estates by , and p without which they think wealth cannot possibly be compassed . Yea , let me adde in the third place , that a religious industrious man ( and yet I see not well , q how they can be severed ) is a great Moat in the Devils Eye . For that by his● aven and wise practise such an one maketh it manifest , that a man may well serve God in a constant course , and yet follow also the duties of his speciall calling ; and that there is therefore no such necessity , as many , on either side faulty , pretend , of neglect of the one , if the other be diligently attended ; but that r both of them may have their due time and place , without enterfering or justling out either of other , as the s rules both of reason and Religion require . The common , yea , almost generall abuse of the times , might well require me to adde , that a sober and temperate , as well as a religious ( and yet t what Religion can be , where excesse reigneth ? ) but yet , that a sober and temperate Merchant or Tradesman , may well be reckoned among those Moates , that disturbe the common adversaries eye : since that by such it appeares , that men may have ordinarily , in orderly manner , mutuall commerce , trade , and traffick either with other , without u beating every bargaine they make over a Wine-pot , and concluding it with braines equally distempered on either side . In these therefore and divers other respects , I supposed the example of this our worthy friend and faithfull servant of Christ might be usefull to many : and was in that regard the rather induced to satisfie the desire of those , that so instantly pressed me in it . Which having once concluded on , I knew none fitter to addresse it to , then to your selfe ; who had chiefe interest under God in him , x by Gods own ordinance , while he lived ; and may with fairest title and plea lay best claime to the memory of him now deceased . To you therefore , beloved in our common Saviour , I tender it to remaine by you ; for my selfe , as a monument of mine entire a●fection to him , who is now with the Lord , and to his surviving for him ; for your selfe , as a memoriall of what a precious Iewell it pleased God sometime to possesse you of , and to grace you with : yet not thereby to renew your griefe for your temporary losse of him , ( if it may be so tearmed , when he is but , as y he saith of Onesimus , gone from you for a time , that you may after a while againe receive him and enjoy him for ever ) joyned with his eternall and incomparable gaine ; but z to minde you of his goodnesse who bestowed him upon you , and of thankfulnesse to him for the continuance of such a favour so long unto you . So beseeching God abundantly to blesse you , and all yours and his , with all spirituall blessings and sweet comforts in Christ , I take leave , and rest Yours ever in all Christian office , THO. GATAKER . THE DECEASE OF LAZARVS CHRISTS Friend . John , Chap. 11. Vers. 11. Our Friend Lazarus sleepeth . THey are the words of our Saviour Christ , more covertly intimating that to his Disciples , which presently after hee telleth them in plaine tearmes ; to wit , Lazarus his decease . And they need no curious Analysis ; for the sentence is but short ; nor large explication ; for there is nothing in them ambiguous , but what our Saviour himselfe in the words following explaineth . In them we may consider ; 1. The person spoken of : and 2. His present estate and condition . The person spoken of is described ; 1. By his name ; Lazarus , or a Eleazer . For b all is one : and it ●ignifieth one whose aide God is . 2. By his relation to Christ , and his Disciples . Our Friend . His present estate and condition is expressed in a Metaphore . He sleepeth . That is , as our Saviour himselfe by and by after expoundeth it , c He is deceased , he is dead . From the words thus opened , these Points of instruction offer themselves unto us . 1. That every faithfull one is one of Christs friends . 2. That every friend of Christ , is a friend of those also that are Christs . 3. That Christs friends dye as well as others . 4. That death , to such especially , is but as a s●●epe . 5. That this their friendship never faileth : it surceas●th not in death , but surviveth their decease . And of these in order , as God shall enable , and the streights of time permit . First then , * Every faithfull soule is a friend of Christ . Every true Christian is one of Christs Favourites . It is the usuall style of Abraham , d the Father of the faithfull ; Gods friend . e To Abraham thy friend : saith Iehoshaphat to God . And , f ye seed of Abraham my friend ; saith God to his people . And , g Abraham , saith S. Iames , believed God ; and he was called Gods friend . So here , of Lazarus , a Sonne of Abraham , Christs friend . Our friend Lazarus , saith our Saviour . And to his Disciples elsewhere in generall , h I tell you , my friends . And , i ye are my friends . k No more servants , but friends . This will more cleerely appeare unto us , if we shall consider , what the common nature of friendship or amity is . Friendship is defined , l A mutuall love manifested : or , more largely , A mutuall love and affection betweene party and party , manifested by some means from either to other . And such is there betweene Christ and the faithfull . 1. There is m a mutuall love and affection required unto friendship . And such there is betweene Christ and the faithfull . For n Christ loveth them ; and they love him . He loveth them . o Christ loved his Church ; saith the Apostle S. Paul . And p to him that loved us ; saith S. Iohn : and they love him . q My Father , saith he , loveth you , because you love me : and , r we love him , saith S. Iohn , because he hath loved us . And againe , s I love them , saith he , that love me : and , t if any man love me , the Father will love him , and I will love him too . So that u there is no love lost betweene Christ and his . x He loveth them first : and they love him , because he loveth them : and againe , he loveth them the rather , because they love him . Sweetly therefore Bernard ; y Let no man , whose heart can truly testifie for him , that he loveth Christ , make any doubt but that Christ loveth him . For how can he choose but love thee , when thou lovest him , z who loved thee then , when thou loved'st not him ? 2. Unto friendship is required , that this mutuall love and affection betweene party and party be manifested from either to other . And so is it also betweene Christ and the faithfull : the love and affection they beare either to other is by them mutually made manifest from either to other . a I know mine , saith our Saviour , and am knowne of mine● I know them , and they know me . I know their love to me . b Lord , saith Saint Peter to our Saviour , thou knowest that I love thee . And c they know my love to them . d He loved me , saith the Apostle : and , we know , saith Saint Iohn , the love that God beareth to us . And , e that with all the Saints , ye may know the love of Christ , saith S. Paul againe . Yea , he hath manifested his f matchlesse love to them , by what he hath done and endured for them : by giving himselfe for them , g He loved me , saith the Apostle , and gave himselfe ●or me . And , h Christ loved his Church , and gave himselfe for it : and making a bath of his own heart-blood , to bath their soules in , for the curing and healing of them . i He loved us , saith S. Iohn , and washed us from our sinnes in his blood . Besides that , hee hath given them his Spirit , for this very end , to k seale up his love to them , and l to make them know what , out of his love to them , hee both hath done , and will further do for them . And they manifest and testifie their , though farre meaner , love to him , by their diligent observance of him , and dutifull obedience to him ; by m keeping his Commandements , and n doing whatsoever he enjoyneth them . Againe , there is a solemne league of amity betweene Christ and the faithfull . Just such as that betweene Ionathan and David . For as they o to confirme that league of amity mutually betweene them , changed apparell one with other : Ionathan took Davids raiment and put it on him selfe ; he took his own garments and put them upon David ; So our blessed Saviour Christ hath changed apparell with us ( a p sorry change indeed to him selfe , though advantagious to us ) hath taken and put on himselfe our garments , not q our nature alone , but even the sorry rags of it , r our infirmities , by participation , and s our iniquities also , by imputation , and he hath taken his owne raiment and put it upon us , t the rich roabe of his merits , and the royall roabes of his holinesse and righteousnesse ; u by imputation , unto justification , the one ; and x by participation , for our sanctification , the other . In a word , y he hath bestowed himselfe upon them ; and z they have given up themselves unto him . So that a he is not more his own now , then he is theirs : b nor are they now more their own , then they are his . And what neerer or more intimate amity can there be then this ? Now the Vse hereof may first be for information , to informe us of the most high and honourable estate and condition , of every faithfull soule , of every true Christian : he is a friend of God , he is a favo●rite of Christ . It is noted as a speciall , yea a singular honour , in Zabud the Sonne of Nathan the Prophet , that he was the Kings , to wit , King Solomons , friend . But behold d a greater then Solomon here : and a greater honour therefore then King Solomons favour was able to afford . Every true hearted Christian , be he never so meane , be he never so contemptible in the eyes of the world , ( for e this dignity of theirs , worldly men cannot see , the world is not aware of ) is , f not a servant only , ( and yet were that honour enough ; it is that the Apostle prefixeth before divers of his Epistles , as a matter of no small credit to him , g Paul a servant of Iesus Christ ) but a friend and favourite of him who is King of Kings , and l Lord of Heaven and Earth : then which what estate can be more high or more honourable ? A second Vse may be for exhortation , to incite every one of us to labour to be of the number of those , whom this dignity , belongeth unto . k Many , yea l every one , saith Solomon , seeketh the face , * that is , the favour , of the Prince , of the Ruler . And indeed what will not men do and indure , if there be any hope or possibility , as they conceive , of successe , to insinuate themselves into the favour of great ones ? Creepe on all foure , as m Ionathan to get up the Rock , n debase themselves to the lowest and meanest services that may be , attend them with neglect of their own affaires and themselves . And why should a man then think any thing too much to do , too hard or harsh to endure , though it be to o the denying , forsaking , and abandoning of himselfe , ( as p there is no way indeed but this to save himselfe ) q for the indeering of Christ to himselfe , for the winding of himselfe into the favour and friendship of Christ . For alas , what is the greatest favour of the greatest Monarch in the World without this ? or what is the greatest favour of the greatest on earth unto this ? For first , Princes favours are fickle . A man may be in favour to day , and out of favour the next day : and so r aloft now , and as low as the lowest to morrow ; yea , or sooner then so . s The second place in Court , said t AEneas Sylvius sometime , is a slippery place . Yea , as it is u slippery , so they that hold it , if they slip and fall ( as x soone they may ) y they come downe with a witnesse , z they fall heavie ; their downfall is very dismall and dreadfull . We have an example of it in a Haman : I cannot stand to relate it : you may when you will , reade it . Yea , I need not to relate it . For who is ignorant of it , that hath read , or heard read or told the story of Queene Esther ? And this may befall those that are in favour with Princes , though they be never so faithfull unto them , never so carefull to please them . But Christs favour is not fickle : it is constant , it is permanent . b Whom he loveth once , he loveth ever . Do thou c cleave close to him ; and he will never leave thee : d be thou faithfull to him ; and e he will never forsake thee , * he will never break his faith with thee . Againe , Princes favours are no sure shelters . The greatest favourite may bee slaine in his Soveraignes eye , at his Soveraignes feet . Alas , f how can they save them , when they cannot secure themselves ? g Any one is Lord of their life , who sets light by his own life ; unlesse the Lord be pleased to protect and afford them shelter against such . But Christs favour is a sure shelter . For h he is able to save ; i to give issues against death ; k to preserve his from death ; to protect them so in death ; that l though they dye , yet they shall not dye ; though m they be slaine , yet there shall n not an haires harme befall them ; and to save them everlastingly after death . For o he liveth for ever , to save perfectly all those that bee his . A third Vse may be for comfort , consolation and encouragement , to every faithfull soule , to every true Christian . For hast thou Christ to friend ? p Thou needest feare no evill ; thou n●edest dread no enemy . Thou mayest well rest upon him for matter of provision : thou mayest well relye upon him for matter of protection . 1. For matter of provision . q For all is common among friends that are r truly friends . And s if all things be Christs ; then all things are thine , if thou be his ; and shall not be denied thee , nor detained from thee , t when thy necessity shall require them , and they may be for thy good . For well mayest thou reason here , as the Apostle of God ; u He that spared not his Sonne , but gave him up for us , how much more will he give us all things together with him ? So of Christ ; He that spared not himselfe , but hath given up him●elfe for me , hath bestowed himselfe upon me , hath not denied himselfe to me , how can he refuse to afford with all unto me , whatsoever shall be requisite , either for my support here , or for mine eternall welfare and salvation hereafter ? 2. For matter of protection . Hast thou Christ to friend ? Thou mayest well reason , as the same Apostle doth in the same place , x If God be with us ; so , if Christ be with us , ( for y Christ also is God ) who shall be against us ? as , z if he be against thee , who can be for thee ? so , a if he be for thee , who can be against thee ? And thou mayest therefore , having Christ to friend , say confidently with the Psalmist , b The Lord is my light , ●nd my salvation , whom should I feare ? or of what should I be afraid ? as long as he provideth for me , c I shall be sure to want nothing : as long as he protecteth me , I need not to feare any thing . d Though I walk , saith hee , through the vale of deadly shade , I will feare nothing , so long as thou art with me . * For where can a man be in safety without Christ ? or where can he be but in safety with Christ ? A fourth Vse may be for Caution , to disswade , yea , and deterre men● from opposing or wronging any of the faithfull . e How fearefull are men usually of offending a favourite ? But all the faithfull are Christs favourites . f How chary are men of the credite , welfare , contentment , safety , and indemnity of their friend ? even as chary as of their own ; yea , or more . What is more usuall , then when we heare a friend traduced , or threatned , to say , g speak what you please of me ; but forbeare my friend : do what you will to me ; but meddle not with my friend ? And is not Christ think we , as chary , and as regardfull of those that be his ? Yes undoubtedly . These are those , in behalfe of whom he giveth warning , and crieth , hands off ; saying , g Touch not mine anointed ones . It is spoken h of Kings , and that i in a speciall manner , and k unto Kings there in their behalfe : as l the Ancients generally expound it . Doth thy conscience then tell thee ; that such an one though never so poore a wretch , never so meane an abject , is a faithfull soule , a good Christian , one that sincerely feareth God , one that truly loveth Christ ? n take heed how thou wrongest him . Thou shalt bee sure to heare of it againe at one time or other , if thou doest . He hath Christ to friend : he is one of Christs favourites , o as deare unto him , as the very apple of his eye . p Nor will he suffer any wrong offered in word or deed , unto any of his , to go unrighed , or unrevenged . A fifth use may be for triall and examination . Hereby then thou mayest try thy selfe , whether thou beest a friend of Christ , or no , and one that hath Christ to friend . ( For q every professed Christian is not by and by r Christs friend . s There are some that so walk ; and of professed Christians he speaketh ; that they are enemies to Christs Crosse , and to Christ himselfe consequently ) If thou beest a Lazarus ; one that makest t God , not the World thine aide , and thy stay . If thou beest an Abraham ; or u a childe at least of Abraham ; one that x walkest in the steps of the faith of Abraham , y who is the father of all the faithfull . But these things , you will say , are too generall . We will descend therefore to some particular notes in our ensuing discourse . And so passe we to the sixth and last Vse of this Point : which shall be for Admonition , to admonish us of the duties required of all those that professe or pretend to be in friendship and amity with Christ . x He that hath a friend , saith Solomon , must carry himselfe friendly . If thou wilt therefore have a friend of Christ , thou must be Christs friend , ( for friend and friend are Correlatives ) thou must carry thy selfe as a friend unto Christ . How is that ? you will say . First , thou must be faithfull and loyall to Christ . For y faithfulnesse is especially required of friends , and regarded in friendship . z Be thou faithfull , saith he , unto death . Nor speaketh he of the faith that we * repose and put in him , but of the faith that we * yeeld and performe unto him . But when are we faithfull unto Christ ? I answer . First , when we keep our heart and affections loyall and true to him , not suffering a this wicked world , or any sinfull lust ( for these be the b Absoloms that filch our hearts from this our David ) to sway in our soules ; nor our affections to be so set upon any outward thing , even such as we may lawfully love , c father or mother , husband or wife , childe , friend , or acquaintance , or ought else whatsoever , that it should either d withdraw our affection from Christ , or minish our love unto Christ , or e that we should not be willing to relinquish it for Christ , if either f it shall stand betweene Christ and us , or he shall be pleased to require it from us . Secondly , then are we faithfull to Christ , when we are affected as he is ; when we love what he loveth , and hate what he hateth . For g what is true friendship , but when men will and nill the same things ? h Ye that love the Lord , saith the Psalmist , hate that that is evill . Whereupon Augustine ; i Doest thou love the Lord ? thou must hate what he hateth . So art thou , or wouldest thou be Christs friend ? thou must love what he loveth ; and hate what he hateth . And what loveth he ? k He loveth piety , purity , mercy , charity , humility , sobriety , upright dealing , and the like . And on the other side , l he hateth prophanenesse , uncleannesse , unmercifulnesse , uncharitablenesse , haughtinesse , drunkennesse , intemperance , falshood , unjust dealing , and the like . If then thou m lovest , affectest , and labourest in the former , not so much because they conduce and are consentaneous to humane society , ( for so one may do that is no friend to Christ or Christianity ) as because Christ n liketh and loveth them , and they make thee o like unto him : and p hatest the latter , not so much because they are contrary to civill society , as because Christ q hateth them , and they make unlike unto him , r whom thou desirest to please , and to approve thy selfe unto ; yea , whom thou endeavourest s to imitate , and strivest to be t like unto : knowing that u likenesse breedeth further liking and love : thou art then a true friend to Christ indeed . But on the other side , if thou canst not brook or abide , but hatest the former , which he loveth ; and lovest and delightest in the latter , which he hateth and abhorreth ; it is certaine , there is u no friendship betweene Christ and thee , whatsoever thou maist professe or pretend to the contrary . Secondly , if thou wilt shew thy selfe a friend to Christ , thou must diligently observe him . Friends , we see , are carefull to observe either other . Especially , if a meaner person have some great man to friend , how carefull and sedulous will he be to observe and attend upon such an one ? And it is expected he should so do . So we finde in story , that it was the manner of those among the Romans that enjoyed the favour of any great ones , a to repaire to them every morning , ( that was b the first work they did , and c strived who should first do it ) attend upon them so soone as they came forth , and tender themselves and their service unto them . In like manner , doest thou desire to maintaine friendship with Christ ? thou must diligently and constantly attend upon him in his ordinances , in publick , in private : d repaire frequently to his house ; attend at his threshold : ( e he is a blessed man that so doth ) f invite him oft to thine house : g he is not dainty of repaire to the meanest of his : h he is willing to be entertained of us ; and i delighteth in such invitements : especially take heed , how , when k he knocks at the door of thine heart by the ministery of his Word or the motions of his Spirit , thou either refuse or neglect to open unto him . l Such an oversight the Spouse committed , and she smarted for it , it cost her full deere . And m such unkindnesses oft make shrewd breaches betweene friends . Yea take heed of intermitting and letting fall thine usuall and wonted resorts . n Intermission of entercourse breedeth strangenesse betweene friends And such intermission of spirituall entercourse ; may , though not cut off all amity , yet breed no small strangenesse between Christ and thy soule . Thirdly , our friendship with Christ must appeare , as by our diligent observance of him , so by our constant obedience to him . o If a man love me , saith our Saviour , hee will shew his love to mee by keeping my Commandements . And , p you are then my friends , and manifest your selves so to be , when you do what I enjoyne you . Yea then indeed do we shew our selves , to esteeme Christ our friend , and carry our selves towards him as towards a friend , q when his Commandements seeme not harsh and grievous unto us : when r with heart and goodwill we serve the Lord Iesus , either in that we do for him , or for others at his request . That which a man doth lumpishly and heavily for a meere stranger , the same yet he doth readily and s cheerefully for a friend . And that is it , that maketh t Christs yoake seeme so easie , and his loade so light to his , that u seeme so unweldy and so unsupportable to others . Lastly , it must appeare , as in matter of Obedience , so in matter of Patience ; as in constant doing , so in patient enduring any thing whatsoever for him , even a to losse of liberty , limme , livelyhood , and life it selfe too . For what would not a man do or endure for a deere friend ? Or what hath he not done and endured for us ? Yea , appeare it must , not in patient only and quiet , but in willing and cheerefull enduring , undergoing and going through with , whatsoever we may be called to suffer and sustaine for his sake . b Iacob , though hee served for Rachel some tearme of yeares , an c hard s●rvice under an harsh Master ; by day parcht with the heat , and by night nipt with the frost , yet he went cheerefully through with it , and d those many yeares seemed unto him but as a few dayes , because he loved her . So of the Apostles , Peter and Iohn , two of Christs faithfull friends , it is said , that when they had been in the Iewish Consistory , not rated and reviled , nor threatned only , but e beaten also , f they went away rejoycing , that they g were graced so much as to be disgraced for Christ . And , h we , not rejoyce only , but even i glory , in our afflictions ; saith S. Paul , another of Christs friends , and that in the name of the rest ; k because the love of God l in Christ , and so m of Christ , is shed into our hearts by the Spirit that is n given unto us . In a word , what we do or endure for him , must come freely from us . o Friendship , as love the ground of it , is a free affection ; not a trade or traffick for lucre and gaine . p That is done by a man ●reely , that is done for his friend ; it is done as for q himselfe : his friend r being to him as himselfe . s We must not stand to demand , or forecast with our selves , as those prophane ones in t Iob , What shall I get or gaine by what I do or endure ? What shalt thou gaine by it ? saist thou ? It is gaine sufficient , and so art thou to esteeme it , that thou maist do Christ any service . A singular precedent have we of this freenesse of disposition in that * choice vessell S. Paul : u I care not what become of me , saith he , so that Christ be magnified in me , be it by life or by death . For all the gaine that I aime at both in li●e and death , is Christ : that is , to do service unto Christ , to bring glory unto him , as that x Reverend Doctor of ours rightly expoundeth it . Yea as the Apostle , I may well say , expoundeth himselfe , where he telleth those of Ephesus at his taking leave of them , y that he was going to Jerusalem bound thither by the Spirit , not knowing what might befall him when he should come thither : and howsoever from the Holy Ghost he was every where told , that bonds and afflictions there aboade him ; yet did none of these things trouble him , nor was his life deere unto him , he regarded not what became of him , so he might joyfully finish his course , and discharge the work of his Ministery committed to him by Christ . That was all he de●ired , and all that he aimed at , to do service to his Saviour , to finish cheerefully his task assigned him by him . And the like disposition who so can finde in himselfe , may assure himselfe that he is a true friend to Christ , and may build upon it , that he hath Christ to friend . And thus much for the first Point , that Every faithfull one is Christs friend . The second followeth , that Every friend of Christ , is a friend also to those that be his . Lazarus , saith our Saviour , not my friend , but our friend , mine and yours too : as well mine as yours , and yours as mine . And a the communion , or society , saith S. Iohn , which you have with God and Christ , ye have also with us . And so it must needs be . For , 1. b All the faithfull are one , as in Christ , so with Christ . They are c all members of one and the same Christs mysticall body ; d the head and the whole body making up but one Christ . Nor can a man be a friend●o the head , that is an enemy to the heart or the hand , yea to the heele or the toe , to the lowest and meanest member of the body . e Nor can he be in amity with Christ , who is at enmity with any member of that body , whereof Christ is the head . 2. f He that hath a friend must be a friend not to him alone , but to his friends also . He therefore that is a friend to Christ , must be a friend also to them that are Christs friends ; and such are all the faithfull ; as hath formerly been shewed . The Vse whereof may be , First , to admonish u● of our duty . Do we professe our selves to be of the number of Christs friends ? We must then be friends also to those that be his . We must shew our love to him by our friendly disposition and cariage towards them ; and that , 1. In affection . We must have g a sympathie , a fellow feeling , and fellow like affection with them . h Friends rejoyce in the good one of another , i as in their own ; they * grieve for the evils one of another , as for their own : and k so must thou , yea so wilt thou , if thou beest a friend of Christ , l rejoyce with his when they have occasion of joy , m weepe with them , when they have occasions of griefe . Yea so it is with the members , as of the naturall , so of this s●irituall body , n if any one be honoured , all rejoyce ●●●h it ; o if any one be afflicted , all sorrow and suffer with it . But how can we rejoyce in the good of our Christian brethren , when we p envie their welfare ? How can we grieve with them in their griefe , when we our selves q grieve them , or are r causes of griefe to them . 2. In action : we must shew our love unto Christ by doing good unto them . s O Lord , saith David , thou art my God , t thou hast no need of me ; all my goodnesse , or well-doing , cannot reach unto thee . * But unto thy Saints that are here upon earth , to such as excell in grace and vertue , my desire and delight is to be doing good unto them . What I would , but cannot do unto thee , that for thee I do to them . So here , u Christ indeed himselfe is in Heaven ; nor can ought we do reach to him , nor hath he need of it himselfe . But in his stead he commends unto us his poore limmes here on Earth . x Me have you not alwayes with you ; but my poor● members you have , and you may do them good when you will . y Yea though he wanteth not himselfe , yet he suffer●th want in them . z I was , saith he , naked , and a thirst , and a hungry , and sick , and restrained : and , * whatsoever is done to them , it is done to him , and whatsoever is denied unto them , it is denied unto him . And hereby therefore we may well try and examine our selves , whether we be indeed , as we professe , true friends unto Christ ; if we shew our love to Christ , by a our beneficence and well doing to those that be Christs . Which if we faile in , we faile in truth of affection to him , whatsoever we may pretend . For as the Apostle reasoneth , b How can he love God , whom he never saw , that loveth not his neighbour , whom he daily seeth ? So , how can any man say he is a friend to Christ , whom he never conversed with , if he shew no friendship to such members of Christ , his Christian brethren , with whom hee daily converseth ? Besides that , it may be a comfort to every sincerely faithfull soule , that every true Christian is his friend ; and he hath interest therefore both in the c parts , and in the d prayers of all the faithfull , a great stay to a Christian soule , when it cannot satisfie it selfe with its own suits . Yea , that it hath a stock going with them every where : though it have little of its own . But I hasten . The next Point is , that Christs friends dye as well as others . e Abraham Gods friend : and yet f Abraham is dead . g The Prophets Gods favourites : and yet h the Prophets are dead too . Lazarus Christs friend : and yet i Lazarus is dead . The Apostles k Christs friends : and yet l the Apostles are dead . Yea , m the beloved Disciple , Christs n chiefe favourite is dead . For o Christ did not say , that he should not dye . And no marvell . For , 1. They are made p of the same mould that others are : though they be possessed of pretious treasure , yet q is it but an earthen vessell that the same is contained in . 2. They are subject to the like casualties that others are . For r all things here come alike unto all ; to the good and the bad , the pure and the impure : to Christs friends , and Christs foes . 3. They are by their naturall condition and constitution , as s the grasse ; which though it be not cut downe , yet will wither of it selfe . Yea , but as the Iewes reasoned , when they saw t Christ weepe at Lazarus his grave , u Behold how he loved him : say some of them . And againe other some , x Could not he that made the man borne blinde to see , have caused that this man should not have dyed ? As if they had said , If he y loved Lazarus so , why did he suffer him to dye , whom he could have saved from death ? So may some say , If the faithfull be Christs friends , why doth he suffer them to dye ? when as z he might , if he pleased , deliver them from death ? I answer . 1. Because it is for their good . For they dye , a to rest from their labours ; to be b rid of sin ; to be c freed from death ; to d ●eceive the reward of their well doing ; to e go to God ; to f be with Christ . 2. It is according to their own desire that they so do . Their desire with g Simeon is to h be dismissed : they desire to be i eased of that burd●n , k released from that body of death , that they beare here about them ; l which cannot be done but by death ; they desire to m leave this wicked and wretched world , and to n go to their own home , to their o Fathers house , p to Heaven : they desire to depa●t hence , that they may q be with the Lord Iesus , and r abide with him for ever . 3. It is for Gods glory that they dye ; and that they regard too as much as their own good . For s Christ is magnified in them as well by their death , as by their life ; as well by their pious and patient end and conclusion , as by their godly course of life and conversation . And a man may thereby as well glorifie God , though he dye in his bed , as if he dyed at a stake , or with t Saint Peter on the Crosse . 4. They a dye not , though they dye : death is no death to them : as they b hope even in death ; so they c live even in death . d As others are e dead while they live ; so they f live when they dye . As to the wordly their g life is but a passage unto death ; So to the godly their h death is but an entrance into life : their i deaths-day is better to them then their birth-day : it is the k birth-day of their immortality , the l birth-day of their eternity . Now it is so , that even the faithfull , though Chri●ts friends , yet are as well as others subject to death ; are no more priviledged or exempt from it , then others are ? This may then first serve to admonish us that have such friends , to make use of them while we have them , not to be like those fooles , of which Solomon ; m why is there a price in the ●ands of a foole to get wisdome with , when he hath no heart to make use of it ? Nor like those , whom the Heathen man speaketh of , that n cannot brook or abide such while they live , and yet lament for t●em , and wish them againe alive when they are dead : but o to make the best use we can of them for our spirituall good while we have them , not knowing how soone or suddenly they may be taken away from us . Againe , it may serve as to encourage us against the feare of death , so to mitigate our griefe for the decease of such our friends ; since that nothing therein shall betide us , or hath befallen them , but p what all Gods friends and Christs favourites have undergone before us , and doe daily undergoe . Nor would he suffer the same to befall those that are his intimatest friends , his best beloved , his dearest darlings , his neerest favourites , were there any q evill in it , yea or were it not for their r good . And so passe we to the next Point , to wit , that Death , to such especially , is but as a sleepe . So here , Our friend Lazarus a sleepeth , and b Steven , when he had so said , fell a sleepe : and , c David , when he had served his time , fell asleepe : and , d for this cause some among you are sicke , and some sleepe : and , e whereof some are asleepe , and some yet survive . And indeed in divers respects is death to such as a sleepe . For 1. sleepe giveth f ease of paines and of troubles for the time : and so doth death to the faithfull : for g they rest from their labours , their troubles , their travels . But sleepe doth it only , as those h palliating medicines that empiricks usually give , that abate the paines for the present , but work no sound cure , so that the paine returneth after againe as fresh and fierce as before : whereas death with the faithfull worketh i a perfect cure of all evils either k corporall or l spirituall , so as they never feele them , or see them , or heare of them any more . 2. Those that sleepe are m not perished , are not dead ; they are alive still : there is with them only a n suspension and an intermission of some naturall actions and of o all worldly imployments . p Lord , if he sleepe , say they , he shall do well . In like manner , q those that sleepe in Christ , are not perished ; though to the outward eye , to carnall sense they may so seeme . ( r The righteous , saith he , perisheth , and no man considereth it , ) yet in truth it is not so : all s worldly imployments indeed are suspended and surceased with them , but they t rest in their beds , and they u live unto God . 3. Sleepe is but for a time ; men are wont to a awake againe after a while ; and b death is but a sleepe somewhat longer then ordinary . c Man , saith Iob , if he dye , shall not be awakened againe , untill d the Heavens be no more . But then e he shall , at the worlds end , when he shall heare that voice of our Saviour , f Awake ye that sleepe in the dust of the earth , and g all hearing it shall arise . 4. Men usually rise from sleepe , h refreshed with it , in better plight then they were when they layd them downe to rest . So shall the i faithfull rise againe from death , in farre better plight then ever they were while they lived here . k When I awake , saith David , I shall behold thy face , and shall be satisfied with thine image . For l then shall we become perfectly like unto him , not m in grace alone , but n in glory , too , when we shall see him as he is . Now is death then but as a sleepe to the faithfull ? then first o why should any faithfull , any friend of Christ feare death ? It is a childish thing for a man to be afraid to put off his cloathes and go to bed ; and what is death more then a stripping of us , that we may lay our selves down to rest ? It is true indeed that in some diseases even sleepe it selfe is so p restlesse and troublesome to the sick ( it was q Iobs case sometime ) and they are so ill after it , that they are r afraid and loath to sleepe : and so indeed * it is , or may well be , in this case with the wicked . But it is not so with the godly : they may well say with the Prophet , s I slept , and my sleepe was sweet unto me . The sleepe of death is no dreadfull , but t a sweet sleepe unto them . Secondly , is death as a sleepe , and such a sleepe , to the faithfull ? a there is no cause then to mourne and take on for such deceased . We reade of a people that b used to houle and keepe an hideous coile every day at the setting of the Sunne , as if they feared he would never rise againe . Would wee not condemne such of extreame folly ? or would we not deeme him little better then a mad man , that should stand weeping and wringing his hands over one that were falne asleepe , as supposing he would never awake againe ? Yet the like doest thou , when thou doest so over the dead : since that they are but in a deepe sleep . c They are fallen asleepe in Christ . And , d I would not therefore , saith the Apostle , that you should be grieved and sorrow for those that be e asleepe , as men that have no hope , as if you thought they would never awake againe . For f those that be asleepe in Christ , will God awake , and bring againe together with Christ . Thirdly , this may helpe to strengthen g our faith in the assurance of the resurrection of the dead . Augustine speaking of those words of our Saviour , h The Damosell is not dead , but sleepeth : i she sleepeth indeed , saith he ; but to him who is able to awake her . So , k Lazarus sleepeth here , but to Christ , who l was able to awake him , and m to raise him up againe with a word . He sleepeth , saith he here : but I go to awake him . And indeed as easie a thing it is for Christ with a word to raise out of this sleepe , not n Lazarus alone , but o all those , that shall be found deceased at the p last day , as for any of us q by making a noise to awake any one that lyeth fast asleepe . Lastly , is death as a sleep ? We have that daily then before our eyes that may minde us of death . r Our sleepe is a lively embleme of it : s so oft , saith he , as thou layest thee downe to sleepe , and awakest againe from sleepe : so oft , in a similitude , as the Apostle t of Isaac , thou dyest , and risest againe from the dead . And well were it for us , could we take occasion thereby daily so to u minde our end , that we might live x in a continuall exp●ctation of it , and a continuall y preparation for it . The last point is , that This friendship beweene Christ and the faithfull never faileth . It surceaseth not in death , but surviveth their decease . So here , a Lazarus is dead , and yet , our friend still , saith Christ , and of Abraham , God , when he had beene many hundreds of yeares deceased , b Abraham my friend . And no marvell . For , 1. Neither doth Christs love to them , nor theirs to him surcease , at their decease . He ceaseth not then to love them still : for c whom he loveth he loves for ever . Nor do they cease then to love him : nay they love him more then , then ever before , better then , then ever they did , or could do : they never did or could love him so well as then , when the grace of d love , as e all other , comes to be perfected in them . 2. So far is it from this , that death should breed any enmity , or infringe that amity , that is between Christ and them , that it removeth utterly all the reliques and remainders of that , f that at first bred an enmity betweene God and them , and maketh some g breaches betweene them now and then , while they live here , to wit , h sinne and corruption ; which sanctification indeed eateth out here by degrees , but death utterly destroyeth . 3. Christ and the faithfull , they part not in death . i The Lord do so to me & more too , saith Ruth to Naomi , if ought but death do part thee and me : and it is a solemne clause in our espousals , till death us k do part . But it is more then so betweene this loving couple ; betweene the faithfull soule and Christ . As David saith of Saul and Ionathan , l they are lovely and amiable either to other in their life , nor are they divided and sundred in death . m The sword and death may sever the Christian mans head from his body , and his body from his soule : but neither n sword nor o death can sever him either from his head Christ , or from the love of God in Christ . 4. Death bringeth p Christ and the faithfull neerer together q then ever : it bringeth them to a r more entire & immediate communion either with other , to s a fuller fruition either of other . First then would'st thou have a sure friend , a constant friend both to thee and thine , one that may stand by thee and stick to thee , when all other may forsake thee , yea of necessity must leave thee ? Make Christ thy friend , and a he will never leave thee , though b all others do , when all others shall . c Your wordly friends , saith Tertullian , writing to the Martyrs in prison , tooke leave of you , and left you at the prison doore : but d Christ your best f●iend went in with you . So thy wordly friends , yea all other thy friends will shake hands with thee and leave thee , if not before , yet at the e posterne gate of this life , either at their death , or , at furthest , at thine : but if thou hast made Christ thy friend , he will never leave thee , he will for ever be thy friend , unto death , in death , and after death , unto all eternity . Yea , hast thou made Christ thy friend ? He will continue so f not to thee only , but to thine also for thee . It troubleth men many times ( and well may it , considering g the untrustinesse and unfaithfull dealing of many professed friends ) upon their sicke , and as it may fall out , their death-beds , to think whom they should intrust with their charge , their children , if God shall call them away . This may well ease in part the minde of the godly man in this case : Christ Iesus thy friend he will undertake the charge of them , he will be a trusty friend to thee as well when thou art gone , as while thou art here . h Who is there left , saith David , of Ionathans issue , that I may shew kindnesse unto for Ionath●ns sake ? Nor could Davids love to his friend Ionathan surviving his decease , prevaile more with him , to move him to deale kindly with those that he left behinde him , then Christs love will with him towards those that have been , yea that are still , though deceased , his friends , to cause him to deale friendly with those whom deceasing they leave here behinde them , or at their decease commit unto his charge . It is the Argument that God useth to his people , to encourage them to depend upon him , not doubting of the continuance of his kindnesse to them , i because they were the seed of Abraham his friend . And herein let us learne to imitate , our both Lord and friend , Iesus Christ . k Let not our friendship to the faithfull deceased dye with them : l as the manner of the world , and worldly men is : but let us make it to appeare , that it lives and surviveth still with us ; by m apologizing for them , and maintaining of their credit and good name , if need be ; n by faithfull discharge of any trust reposed in us by them ; and o by a ready performance of all friendly offices● unto those they leave behinde them . Let us shew it then , I say , and p then most , when there may be q most need of it , more it may be , then while they yet survived : that so it may be said of us , as r she sometime of Boaz , that we cease not to shew kindnesse both to the living and to the dead ; as s a true friend indeed will do . And so much for my Text , and the Points of Instruction observable out of it . Let me now crave your patience a little further , for the Application of it , and that that hath beene delivered out of it , to the present occasion . Of our deceased Christian Brother therefore , Mr. Iohn Parker , whose remaines are at this time to be laid up in a the bosome of the Earth , as in b a bed of rest ; I may well say , as in the words , so in the name of our Saviour , Ou● friend Lazarus sleepeth . For he was indeed a Lazarus , though not in name , yet in truth , one that made God his aide , his helpe , his strength , his stay . Nor was he lesse a friend to Christ , and to all that were Christs ; to his Ministers , to his members ; yea to all for Christ , with this aime , either to bring them on unto Christ , or to build them up in Christ . And he was indeed c a man of a thousand ; yea such an one for a private man , d as among many thousands , I suppose few to be found that might every way match him . For those things that are wont to be e severally eminent in others , were in an f eminency more then ordinary g combined together in him . He was one of a sweet and sociable disposition ; of a meek and an humble spirit ; just and upright in his dealings ; faithfull in his trusts ; firme and sure of his word ; of a pittifull heart ; of a bountifull hand ; truly h religious , without superstition or ostentation ; zealo●s in ●n high degree , but with spirituall dis●retion ; industrious in his Calling , ( one that abhorred idlenesse ) yet so as ●is sedulity therein should not withdraw him from due attendance on better things ; of a good understanding ; a sound judgement ; a tender conscience ; a circumspect cariage ; a strict course of life , yet without austerity or censoriousnesse : in a word , of a wise and prudent temper in all things . I remember a story in i Plutarch of an Artist at Athens , who being called among others to the undertaking of a piece of work for the publick , when one of his fellow-workmen had made a long speech , to shew them in what manner he would do it , if they would put it into his hands , he being a man of few words , but of good skill , said no more but this , k As this man hath said it , so will I do it . To apply it to our purpose . We have spoken much● of the duties that are required of all those that pro●esse friendship with Christ ; their faithfulnesse to him , their ob●ervance of him ; their obedience to him ; their loving what he loveth , loving whom he loveth ; and the like . Now of this our brother we may well and truly say , What we have said● he did : he made good all we have said in a methode , in a manner , in a measure more than ordinary . And for the making good of what I say , that which I shall deliver unto you , shall be the most of it , out of his own remembrances , ( for he kept journals as well of his spirituall ●stat● and ●mployments , as of his worldly reckonings and affaires ) and the rest either from mine own knowledge , or the credible relation of those that conversed versed most constantly and inwardly with him . When it pleased God to bring him first acquainted with Christ , and to discover unto him the vanity of those courses that he had formerly taken ; albeit he had a great measure of inward remorse , and was much humbled for the same , and he was now res●lved upon a new , and that a strict course of life ; yet it troubled him not a little , that he could not shed teares , as he desired , for his sinnes , and his fore-passed excesses ; that which made him somewhat doubtfull therefore of the sincerity of his then present repentance : nor did he leave earnestly begging of this grace and favour at Gods hands , untill it pleased God to vouchsafe it in great abundance unto him . In which te●res of his he professeth that he found more sound comfort , l more hearty joy , more true contentment , then all his former mirth and jolity , ever did , yea then all the mirth and merry company in the world ( and he knew by experience to his griefe what such things meant ) were able to afford unto any . Being now thus growne into some intimacy with Christ ; that no strangenesse by neglect might accrew betweene him and Christ , he was carefull to maintaine it by a frequent and constant attendance upon him in his ordinances , both in private and in publick . For his ordinary addresses unto God in private : he used prayer constantly , as m David , and n Dani●l , thrice a day ; morning and evening with his fa●ily ; and some other time of the day a part , either with his religious consort , if she were in the way , or in her absence , alone by himselfe . On the Lords-day his common course was , not as the manner of many . Yea the most , to lye longer in bed , and take their ease more on that day , then on others ; but to get up early , that he might be an houre at least , if not more , sometime two , in private with God : after which he used to spend some time in prayer with his family : yet so , let me tell you , that the publick might not be drownd and swallowed up in the private ; ( for it was ever his saying , that the private must yeeld and give way to the publick ) but that both he and his might be present in the congregation , as well at the publick prayers and service of the Church as at the preaching of the Word : after which publick performances also , his constant course was at his returne home to repeate with his family , and presse upon them , ( which well he could doe ) those things that had in publick been delivered unto them . And for the Week-dayes , once or twice at least , ordinarily he frequented the ministery of some of those of the best note about the City . And thus much of it I had from himselfe ( the rest from those that conversed familiarly with him ) when some halfe a yeare or thereabout before his decease , advising with me concerning some thoughts that he then had , of either abandoning , or abatement of his worldly employments , for the freer pursuit of spirituall things , which he most eagerly thirsted after , he related to me in particular what liberty he had , notwithstanding his then present engagements by his trade and traffick , for the prosecution of the better part . This then was his ordinary course of addresses unto God , and attendances upon Christ . But besides these he had solemn days of humiliation upon speciall occasions : and no businesse of more then ordinary weight did he lightly undertake without some such imployment . It is said of Cornelius , o Thy prayers and thine almes , and p these two constantly concurred , as with q Cornelius , so with him : for the day after ever abroad he went with the b●g , and no small summes in it , to distribute , where he supposed most need was , or deemed most good might be done : for neither did hee r throw that he gave away , hand over head , but carried this , as s other his actions , t with an advised discretion : without which liberality is u nothing lesse then that it beareth the name of . Now as he had such times of solemne seeking to God ; so he kept a due account of the successe of his suits , and the returne of his addresses : and he had then accordingly , solemne dayes of gratulation and thanksgiving ; on which the bag likewise with the greater summes walked , out of that stock and store , of which anon , that he had set a part for such purposes : that so the poor servants of God partaking with him in that wherewith God had blessed him , might blesse God for him , and together with him . Thus much then for his due and diligent observance of Christ and attendance upon him . Now for matter of obedience ; ( a without which all such observances are but loathsome , nor acceptable , but abominable in Gods eye ) he was one that b in all things endeavoured to approve himselfe unto God , desirous , as the Apostle speaketh , c to keepe a good conscience in all things . And indeed he was a man of a very tender , yea of a scrupulous conscience , out of a feare to do ought , though unwittingly , that might be offensive unto God . To which purpose I can truly testifie of him that he made many a journey over of purpose unto me ( that which also first occasioned mine acquaintance with him ) to request resolution in such cases as seemed any whit ambiguous , d not daring to undertake them , till he knew what warrant there were for them , nor desiring to deale in them , unlesse he might see some good ground for what he did . In which kinde I know that he forbore diverse things , because they seemed doubtfull , which might in likelyhood have proved very advantagious unto him , and that few would have stuck at . Againe , because he knew well , that though a man be never so circumspect , yet e in many things he may faile , either in doing that he should not do , or not doing that he should , or not doing it as he should ; that he might not therefore runne far behind hand with God , he had his nightly exercise , as he tearmeth it , both in his remembrances , and ( where he seriously commendeth it also to his ) in his Will : f wherein having withdrawne himselfe a part , he used to take a strict surveigh and account of his employments the day past : to the end that if he found ought therein amisse , he might humble himselfe for it , and by renewed repentance make up the breach ; if he found nothing , he might yet , with g David , crave pardon for his hidden transgressions , and blesse God for his direction and h preservation so far forth . And yet beside this , he had his weekly , monethly , and yearely times of account , not for his worldly , but for his spirituall estate and condition , to i examine how therein it fared with him , and how he either thrived or paired in it . And thus much , as for his observance of Christ , so for his obedience unto Christ ; his desire and endeavour not to faile in any office required of him , and his care to finde out wherein he might faile , and to amend what he ●ound amisse . But may some say , you told us ere while among other things , that those that are Christs friends must shew their love to Christ , in loving those that he loves , in being friendly , and doing good , unto those that are his . Why ? this was one of the principall flowers , in that Garland of graces , wherewith it pleased God to crowne and adorne this our Brother . In other things he excelled others , a in this even himselfe . What faithfull minister of Christ did he not entirely b love , and affect ? What faithfull member of Christ , though never so meane , did he not c honour and respect ? Neither was this his love and respect , d verball , or e complementall , but active and reall , ready largely and liberally to manifest it selfe at all occasions , upon the least intimation and signification made to him , as my selfe at diverse times have had experience , and that even there * where no motion at all hath beene made to him for them , but he had come occa●ionally to understand of their wants and necessities . At his first effectuall call , among other things he then resolved upon , this was one , to set apart every yeare a tenth of his gaine for the reliefe of the poore ( and that besides his tithe to God . ) And will you know the reasons that induced him thereunto ? you shall have them out of his own memorials , and most in his own words . First , to shew his love and his thankefulnesse unto God ; as f for raising him from a meane condition , having lesse then fifty pounds to begin withall at first , to that wealth that then he had ; so more especially for g his spirituall goodnesse to him , in electing him , redeeming him , reclaiming him , h remitting his sinnes , and receiving him to grace and favour in Christ . Secondly , because he conceived , that this distribution of almes would be an excellent meanes of keeping him from being proud and high-minded , i a vice that usually followeth wealth ; for when in the exercise of this gift he should behold so many lamentable creatures , some blinde , some lame , some sore , some diseased , some hunger-starved , having death in their faces either through famine or other wayes , it would minister him occasion of these and the like thoughts . k Why am not I as this lamentable creature ? Or why is not this lamentable creature as I am ? l What makes the difference betweene me and him , but the mercy of God only more in this kinde to me then to him ? Thirdly , it would m occasion many to blesse God , and to pierce the Heavens with their prayers , and indeed in giving to any his word was usually , n Praise God : or when he sent to others , as to my selfe sometime , any summe to be distributed among poore people , his manner was to adde in his lines accompanying it , will them to praise God for it . Fourthly , he conceived he should be no small gainer by such gift . And shall I tell you from himselfe , what the gaine he meant , was ? He considered , he saith , what o comfort would accrue to such poore ones by his gift : and what a joy must it needs then be unto him , ( yea and no small p honour it is indeed , if it be rightly conceived ) to be an instrument of such comfort to any member of Christ ? I might well adde , and to q Christ in them . This therefore r he constantly set apart : and out of this treasury it was , that upon the forenamed occasions he so liberally dispensed . That which being cast up , amounteth to many hundreds , a greater summe then for some considerations I think meet to expresse : and yet what beside he freely bestowed upon his kindred and allies , is deemed to amount to as great , yea a greater summe then it . Nor do I reckon what over & above all this also went out of his poores purse , which he never carried out empty ; that he might s ever be doing good ; that which he much desired and most t delighted in , blessing and praising God , in his remembrances , that had u given him ability and opportunity so to do : it being one branch also of his daily prayer , that as God increased him in wealth , so he would be pleased withall to encrease in him , wisdome , humility , and thankefulnesse , together with a constant and comfortable perseverance in that lovely grace of charity . Yea but , what got he , or gained he , may some of you say , by this his beneficence ? or what was the fruit and effect of it ? I answer . He esteemed it a gaine enough to do any good : and b Gods acceptance of this his service to be recompence sufficient . But yet it pleased God abundantly to recompence this his beneficence unto him , both with outward and inward blessings . True it is indeed , that for some space of time , some three or foure yeares after that his resolution of setting a tenth apart for such purposes , he thrived not , he found no increase , nor came forward in the world , as formerly he had done . Yet was he not thereby discouraged , nor did he forbeare to be bountifull as opportunity was offered , and the necessity of poore people required it ; but he gave still with cheerefulnesse and comfort out of love unto God , ( I give you his own words ) freely leaving prosperity in temporall things to God his fathers good pleasure ; and conceiving ( so he saith ) that God in wisdome and goodnesse prospered him not , thereby to try his sincerity to him , and his charity to others● yea and that c he himselfe might thereby have experience of his love unto God , his faith , patience , and constancy ; nor would he forgoe those evidences hereof , that thereby he gained , for ten thousand times ten thousand times more then they cost him . So that albeit he prospered not in his wordly estate , yet even then also he thrived much in his spirituall estate , and in the fruits and comforts of it . But from that time forward God abundantly advanced his estate . ( You heare him againe speaking to you in his own language ) so that he found experimentally those gracious promises of God true , ( and he citeth the places ) of his blessing of him that disperseth and dispenseth to the poore ; of the repayment of that with interest , that is so lent to the Lord ; of the finding againe after many dayes with increase the bread , or a bread-corne , that is cast upon the face of the waters , or b on the land neare thereunto , though it seeme cast away for the present . But that , which is above all , and beyond all , it pleased God withall to afford him such evidences and assurances of his favour & love towards him , as who●oever would buy from him by offer of the whole world and all the soveraignty thereof , he professeth he would refuse a thousand such worlds in exchange for them . By meanes whereof , as he led c an heavenly course of life here on earth ; so within his soule in spirituall joyes and comforts d he had an heaven here out of heaven . And this cheerefull and comfortable estate and condition continued with him to the end . The nearenesse whereof as presaging before his departure into forraigne parts , whither his affaires drew him , he took a great deale of pains according to e Esaies advice to Ezechiah , in the se●ling of his estate , and in composing of his Will● Pliny the younger saith , it was a received opinion and common conceit in his times , that f mens last Wils and Testaments , were as looking-glasses , in which a man might as cleerely descry and discerne the inward disposition of their minde , as he may see their bodily face in a glasse . And such indeed was the Will of this our deceased brother , all savouring of piety , all of charity , very lively resembling and representing his inward disposition . Few Wils , I suppose , so composed , come into the Office : full of spirituall , religious , holy , heavenly expressions ; full of blessings of Gods name , and acknowledgements of his goodnesse , with incitement of others thereunto ; full of works of mercy , bounty , and charity , as if he were but then beginning that work , which the most put off till then . Besides large Legacies to not a few of his neare kindred and acquaintance , which I cast out of this account . To the poore Palatine exiles , fifty pounds : to the Towne of Leicester for the use of the poore Weavers and Knitters there , fifty pounds : for the reliefe of poore prisoners , one hundred pounds : for the taking up in the streets a certaine number of poore children , Boyes , and Girles , to be fitted for , sent out to , and placed in the forraine Plantations , three hundred pounds : among his poore servants , seventy pounds : among other poore , left to the discretion of his Executors , fifty pounds : to this poore man , and that poore Minister , as they came then in his minde , to the summe of forty and seven pounds ; which in all amounteth to six hundred sixty and seven pounds . This for his charity , g as fresh at last as at first , notwithstanding his charge , that is wont to coole charity with many , but did not so with him . Now for his piety , and his care of the continuance of it with those whom God had blessed him with or committed to his charge . It is report●d of Plato , that when he had occasion to go abroad , he used to give in charge to those young men that lived with him , h to spend their time during his absence , in some usefull imployments : and blessed Peter the Apostle was carefull to take such a course , that i his Disciples might after his departure remember and beare in minde those things , that he had delivered to them while he lived . In like manner was it with this our brother . As he was alwayes carefull , ( therein a true child of k Abraham ) to commend piety to his people , and to informe those of his family , as well servants as children , how to feare and serve God : so in speciall manner , at his departure beyond the seas , he assigned each of them , as their abilities and capacities were , what they should learne of the grounds of religion , and proofes thereof out of Scripture , against his returne . And yet more specially for the better continuance of piety and godlinesse in those his child●en whom God had blessed him withall , and the i●citing of them by his example and the fruit he had found in it , to a more constant and cheerefull practise thereof , he gave order in his will , to have all his spirituall journals , his meditations and remembrances , gathered together , digested and reduced into a methode , by some two godly Divines , unto whom also he hath assigned a very liberall consideration for their paines therein taken : and severall Copies thereof to be transcribed and made up for the use of each of his Children : that therein they might see him when he was gone , and l treading in those steps that he had walked in before them , they might at length m arrive at that end , that he hath now attained to : which n the Lord in mercy grant they may . Thus both living and dying , yea as well dead as ●live ( though not dead indeed , but alive still , alive to God , yea alive to his too ) he desired every way to doe good . What shall I need to adde ought concerning his end ? It is seldome seene , and o hardly , saith one , can it be , that one that hath lived ill , should make a good end . But p it cannot be , that one that hath lived so well shou●d make any other then a good end . Sure it was so with this our brother , by report of those that were eye-witnesses of it : full of pious expressions and sweet comforts to the last ; and that , even after that speech failed him , but memory and understanding continued with him , by sign●s outwardly expressed , upon such passages recited , as he had before given order to them about him to be read by him . Insomuch that we may well with good probability suppose , that God in his holy wisdome had so disposed it , that he should go ov●r hence to make his end in that place , amids the enemies of Gods truth and grace , that those that are seduced by them , might see●pregnant proofe of ●●e power of piety , in the religious and comfortable end of one deceasing in that faith and profession , in which those seducers of them beare them in hand , that there is no safety or comfort to be had , either in life or in death . In a word to conclude all with the words of my Text ; Our friend , and your friend ; Christs friend , and the friend of all Christ his , sleepeth ; his soule being entred into his Masters joy , his body to be laid up in its Chamber of rest ; untill Christ come to awake him , and us altogether with him , to the et●●nall blisse of both . Let us all make that use of wh●● hath ●●en delivered , that we be thereby encited to i●itate him in those good things that we have , either seene in him , or heard of him , that so through Gods goodnesse and his gracious ac●eptance of our godly endeavours , we may both attaine and retaine those spirituall joyes and inward comforts that he found and felt , both in life and in death . FINIS . Imprimatur , Iohannes 〈◊〉 . Notes, typically marginal, from the original text Notes for div A01531e-160 a Qotidian●●onviti● es flag●tatu●● Fa●iu● Instit. pr●f . b Vivi●ur exemplis . Nec tam imperio nobis opus est qam exemplo . Plin. Paneg. ●lus succendunt exempla . qàm praedicamenta . Gregor. Dialog. l. 1. prae● . & qi praeceptis non accenduntur , exemplis saltem excitantur . Id. moral . l. 9. c. 43. Plerumque ad exercenda bona opera , aliena nos utiliter exempla persuadent . Ib. l. 22. c. 7. & grex , qi pastoris v●c●m mor●sque seqitur , per exempla melius qam perverba graditur . Id. de Past. l. 2. c. 3. Facilius suadent exempla qam verb● . Ambr. in 1 Cor. 14 c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Probl. lib. 18. q. 3. Longum e●st iter per praecepta ; breve & essi ax , per exempla . Senec. Epist. 6. Insuevit ●a●er optimus hoc . me , u● fugerem , exemplis ●i●●orum q●que notando , Formabat dictis puerum sic , sive j●bebat ut f●ce●em qid , sive vetab●● . Flac. Satyr . 4. d Admonetur audi●●aetas omnis , fi●ri posse qod factum est● Cypr. ad Donat. Melius homin●s exemplis docentur ; qae in primis hoc in se boni habent , qod approb●●t ●ieri posse qae praecipiunt . Plin. in Paneg. Sermo qidam vivu● & efficax exemplum ope●is est , ●acilè pers● adens q●d intendimus , dum factibile probat esse qod suademus . Bern. de Resur. 2. Adjuvari se ex●m●lis exoptat humana in●irmitas , qo facilius ipsa etiam nunc faciat , qae alios secisse ante cognosca●● Salvian . contr. Avar lib. 3. Ex aliorum enim factis fieri posse credunt , qod fo●te dum putant fieri non posse , pigrescunt . August . Epist. 134. e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Acts 14.15 . Ia●es 5.17 . f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . M. An●on●n . l. 6. Sect. 19. Tes●es suos contra nos Dominus ins●a●r●t , eum bora qae f●cere ipsi negligimus . ad correptionem nostram , ab a●iis facta demonstrot : ut in recti tudini● appe●i●u nil sibi mens nostra di●si ile aes●imet , qod ante peragi ab aliis videt . Gr. Mor. l. 9. c. 43. Nescio qo modo amplius ad c●o●it●tē excitamur , per fidem , qâ cred . mus vixisse sic aliqē ; & spe● qa nos ●oque ita posse v●vere , qi homines sumus , ex co qod aliqiho●ines ita vixerunt , mi●i . ●è desp●ramus . A●g. de Trinit. l. 8. c. 9. g Mr. William Bradshaw in his Meditations on Christ . Tempt . MS. h Matth. 5.14 . Tu to totius medio telluris in o●●e Vivere cognoscas : cunc●is tua g●ntibus esse Fac●a palam : nec posse dari regalibus unqam secretum viti● . Nam lux al●issima fati occultum nihil esse s●nit , latebrasque per omnes Intrat , & abst●usos explo●at fan are●●ssus . Cla●dian de Honor . Coss. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Herodim . l. 4. Perluc●t omne regi●e vitium domus . Sen Agam. 2.1 . Tibi nullum secret●m liberum est : in mult● l●ce fortuna ●e posuit . Idem ad Po●yb . c. 25. Nost●os motus ●auci sen●i●nt : ●ibi non magis qam so●ila●ere conti●gi● : multa circa te lux est : omnium in istam conv●rsi oculi sunt . Id●m de Clem. l. 1. c. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. in Patr. Qi m●gro imp●rio praed●●i in excelso aetatem agunt , corum facta cuncti mortales novere . Sal●st . ad Caesar Ad ●e oculos auresque tra●is : ●ua facta notamus . Pedo ad Liv. i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Basil. apud Anton. ●●l ss. l 2 c. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Nicet . in Al●x . Comn. l. 2. c. 4. Vua principis censura est , aeque perpetua . ad hanc dirigimur , ad hanc convertimur . Flexibiles qamcunque in partem d●cimur a princ●p● : atque ut ita d●●am , se●ac●s s●mus : huic enim cari , huic prob●ti ●ss● cupimus : q●d d●ssimiles ●rust● asperant . Plin. paneg. Rex veli● honesta , ne●o n●n ●adem v●l●t . Se● . Thyest 1.1 . Nā totus componitur orbis Regis ad exemplū ; nec sic inflect●re sensus Humanos edicta valent , qam vi●a regentu . Claud. ut sup . R●ctè facere princeps s●os sacie●do docet . V●lleius Hist l. 2. & contra , Vitia principes non selū ipsi concipi●● , e●iam in civi●a●es infundun● ; plusque exemplo qam pecc●to n●cent . Cic. de leg. l. 3. k Iob 1.10 . l Iob 29.13 , 15 , 16. & 31.16 , 20. m Gal. 6.10 . n Prov. 10.22 . o Hab. 2.9 , 12. p Varo , regustatum digito terebrare saelin●● Contentus per●ges , si vivere cum Iove tendis . Pers. sat . 5. hoc est , qod Flac. l 2. Sat. 4. S●mp●r p●uper eri● . q Ephes. 4.28 . 1 Tim. 5.8 . r 1 Cor. 7.20 , 24. Vbi vo●atio duplex , in qâ , ad qam s 1 Thes. 4.11 . 2 Thes. 3●7 , 12. t Ephes 5.18 . Rom. 13.13 , 14● u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ut Athen. dipnos. l. 11. Persa●um ritu , qibus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . vid. Plut. Sympos . l. 7. c. 9.10 . x G●n . 2.24 . 1 Cor. 7.4 . y Philem. 15. Deside an●us ●s● tibi , q●si absens , n●n q●si 〈◊〉 : u● illum expectare , n●n amisisse videa●is . H●er . de N●p . z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Basil orat . 5. Ne doleas , qod talem amiseri● ; s●d gaudeas q●d t●lem habueris . Hi●ron . in Nepot . Non ●oeremus , qod ta●ē amisimus ; sed gratias agimus , qod habuimus , imò habemus . Idem in Paul . Non contri●lor , qod accepisti ; s●d ago g●a●tias , qod dedisti . Idem ad Iulian . E●si dolemus ablatum , non oblivis●imur tomen , qod datu● suit : gratias agimus , qod habere illum meruimus , qo carere in tantum non volumus , in qantum non expedit . Bern. in Ca●t . 26. & de Humberto Ser. 110. Tulisti , q●niam tuus erat . Nec pro nobis , qibus ille sublatus est , murmurandum ; magis gratias agendum , qod tam di● concessus est ●obis . Notes for div A01531e-1510 Summe . Branches 2. 1. 2. Branch 1. Person . his 1. Name . a Ita Tertullian de idolatr . c. 13. & Prudent . hymn● de exeq . Vide Rigalt . ad Ter● . b Drus. ad voc. Hebr. N. T● 2 Relation . Branch 2. Condition . c Verse 14. Points 5. 1. 2. 3. 4. 5. Point 1. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Cl●m . pro●rep● . I●ter b●●●s viros & Deum amiciti● est . S●nec . de provid. cap. 1. q●nqam negare h●c videatur Arist. Eth. magn. l. 2. c. 11 d ●om . ● . 11 . e 2 Chron. ●0 . 7 . f Es●y 41●● . g Iames 2.23 . h Luc. 12.4 . i Iohn 15.14 . k Iohn 15.15 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Clem. S●rom . l. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ib. l. 7. Potest ergo & servus esse & amicus , qi servu● est bonus . Aug. in Ioan. 85. Qos amat , amicos habet , nonservos , amicus fit de magistro , neque enim amicos discipulos diceret , si non essent . Bern in Cant. 59. Reason 1. l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Ethic. Nicom . l. 8. c. 2. & l. 9 c. 5. Amor , sive benevolentia mutua , non la●ens . Branch . 1. m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aristot. Rhetor . l. 2. c. 4. Amicitia est voluntas erga aliquem rerum bonarum illius , ipsius causâ qem diligit , cum ipsius pari volun●ate . Cicer. de Invent . l 2. n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . o Ephes. 5.28 . p Apoc. 1.5 . q Iohn 16.27 . r 1 Iohn 4.19 . s Prov. 8.17 . t Iohn 14.21 . u Benè igitur ratio accepti a●que expen●i inter nos conven● . Tu me amas , ego te amo : meritò id fieri ut●rq●e existimat . Plaut. Mostel . 1.3 . x Ej●s amor nostrum & praeparat & remun●rat . Bern. de dilig . Deo. cap. 3. Et nostrum libenter , qem praecessit subseqitur . Idem . Epistol. 107. y Nemo se di●●idat ama●i , qi j●m amat . Q●modo enim redamare pigebit , ●qi amavit necdum ama●tes ? Bernard . Epist. 107. z 1 Iohn 4.10 . Branch 2. a Iohn 10.14 . b Iohn 21.15 . c 1 Iohn 4.16 . d ●Gal . 2.20 . e E●hes . 3.18 , 19. f Iohn 15.13 . Rom. 6.8 . g Ga● . 2.20 . h Eph. 5.25 . i Ap●c . 1.5 . k Rom. 5.5 . 1 Iohn 4.13 . l 1 Cor. 2.12 . m Iohn 14.15.21 , 23. n Iohn 15.14 . Reason 2. o 1 S●m . 18.3 , 4. Q●modo Glaucus & Diomedes in amicitiae ●ospit●litatisque mutuae ●esseram , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Homer . ●l . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p 2 Cor 8.9 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . q Heb. 1.16 . r Heb. 4.15 . Rom. 1.3 . s Esay 53.4 , 5 , 6. 2 Cor. 5.21 . 1 Pet. 2.24 . t 1 Cor. 1.30 . u Rom. 3.24 , 25. x Iohn 1.16 . Reason 3. y Heb. 3.14 . z 2 Cor. 8.5 . a Cant. 2.16 . b 1 Cor● 3.23 . Vse 1. for Information . 1 Kings 4.5 . d Matth. 12.42 . e 1 Iohn 3.2 . f Iohn 15.15 . g Rom. 1.1 . Philip . 1.1 . Tit. 1.1 . Apoc. 19.16 . l Matth. 28.18 . Vse 2. for Exhortation . k Prov. 29. ●6 . l Prov 19.6 . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●Facies pro f●vore & gratiâ Hebraeis passim . Num. 6.25 . Psal. 4.6 . & 80.3 , 7 , 19. & 105.4 . m 1 Sam. 14.13 . n Obsequio gr●ssare , — & leniter in sp●m Arrepe officiosus . Pers●a atque obdura : seu ●ubra canicula findat Infantes statuas , seu pingri tentus omaso Furius hyber●a● ca●â nive conspuit Alpes . Flac. Serm. l. 2. Sat. 5. o Matth. 16 24. Luke 9.23 . p Matth. 16.25 . q Phil. 3.8 . Difference 1. r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Qui summus bodiè cr●s futuru● nullu● est . s Lubricu● est secundu●●pud regem l●cus . t Plati●● in P●● . 2. u Aul● cul●en lubricum . Senec. Thyest. x Confragosa in fastigium dignitatis via est . Non in lubrico tantum illic statur , sed in praerup●o . Sen. Ep. 82. & de tranq . c. 10. Quae excelsa videntur , praerupta sunt . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut. Symp. l. 2. c. 1. y Psal● 73.15 , 18. z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . N.Q. apud Stob. c. 105. — Ex alto magna ruina venit . Catale●● . Vi●gil . Et gravius summo culmi●e missar●unt . Maximin . Eleg. 1. a Est●er . 5.11.12 . and 7.9.10 . b Iohn 13.1 . c Deut. 4.4 . d Apo● . 2.10 . e Heb. 13.5 . * Psal. 89.32 . Difference 2. f Psal. 146.3 , 4. g Dominus est vitae tuae● qisqis contempsit suam . Sen. Ep. 44. h Esay 63.1 . i Psalm . 68.20 . k Ier. 1.19 . l Iohn . 8.51 . m Luke 21.16 . n Luke 21.18 . ●t Acts 27.34 . 1 Sam. 14.45 . ●Sam . 14●11 . 1 Kings 1.52 . o Heb. 7.25 . Vse 3. for Consolation . p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. O est . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . N.Q. apud Suidam . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Herc. fur . q Philem. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Fyth●g ap. Laert. Branch 1. for Provision . r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Euripid . Androm . Consortium rerum omnium inter nos facit amicitia , in commune vivitur . Sen. Ep. 48. Non , mebercule , ●am mea sunt , qae mea sunt , qam qae tua . Plin. l. 1. Ep. 4. No●●● qod tuum est , meum est● omne meum est autem tuum . Plaut. Trin. 2.2 . s 1 Cor. 3.22 , 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Clem. protrept. . t Psal. 34.10 . & 84.11 . u Rom. 8.32 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. in Rom. Hom. 15. Branch 2. for Protection . x Rom. 8.31 . y Rom. 9.5 . z Si Deus co●●ra nos , qis pro nobis ? Petr. Cellen . ep. 23. lib. 6. a Qid tibi malipoteri● nocer● ? aut qid tibi boni poterit deesse , si ●lle te diligi● , qi de ●ihilo cuncta cr●avit ? Bern. in Caen. Dom. Qid timendum , si adsit nobis , qi purtat omnia ? Hebr. 1.3 . Idem in Psal. 90 conc. 1. b Psal. 27.1 c Psal. 23.1 . Hebr. 13.6 . d Psal. 23.3 . * Vbi enim aut ●ecum male , aut sine 〈◊〉 bene esse poterit● Bern. in advent . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut contr. Epicur . Vse 4. for Caution . e 2 Sam. 18.12 . f 2 Cor. 11.28 , 29. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plut. de mul . amic. g ●Rom . 16.4 . 2 Cor. 7.3 . & 12.15 . Phil. 2.17 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plato● in Symp. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Iph. Taur . Dionysio caput Platoni ●bla●u●●●i●i●ami , m●●n prius , inqit Xenoc. L●eri , l. 4. g Psal. 10● . 15 . h 1 Sam. ●4 . 7 . & 26.9.11 . i 2 Sam. 22.51 . Psal. 18.50 . & 21.7.12 . k Psal. 105.14 . l Ch●ysost . Theod. Euthymius , Aug. Prosp. Hugo Card , Lyran. in loc. n Matth. 18 10. o Zech. 2.8 . Psal. 17.8 . p Ier. 2.3 . Matth. 18.6 . Vse 5. for Examination . q 1 Iohn . 2.4 . Frustra nobis in ●o plaudimus , cujus mandata non implemus . Hieron. ad Iovi● . l. 2. Neque enim Christianus esse videtur , qi Christiani nominis opus non agit , cum nomen sine act● atque officio su● nihil sit . Salvia● . l. 4 c. 1 r Omne , amici , & omnes inimici● omnes necessarii , & omnes adversarii . Bern. in Cant. Ser. 33. s Phil. 3.18 . Qi Christianos se dicunt & Christo contradicunt . Aug. Ep. 171. Christiani in contum●liam & opprobrium Christi . Salvian . l. 4. c. 11. t Psal. 70.5 . u Luke . 19.9 . x Rom. 4.12 . Gal. 4.12 . Rom. 4.16 . Eorum enim filli dicimur , qorum m●res imitamur . Orig. in Ezek. 16●Vide Iuvenal . Sat. 8. Vse 6. for Admonition . x Prov. 18.24 . Duties 4. Duty 1. Faithfulnesse . y Prov. 20 . 6● z Apoc. 2.10 . * Qam habe●us in Christum . * Qam pr●sta●u● Christo . Notes 2. Note 1. a Iames 4.4 . 1 Iohn 2.15 , 16. b 2 Sam. 15 6. c Matth. 10.37 . d 1 Kings 11.1 , 4. e Luke 14.26.33 . f Licet pa●vulus ex c●llo pe●d●at nepos , licet sparso crine & ●usis v●stibus , ubera qibus ●e nutrierat , ma●●r ostendat , licet in limine pater jaceat , p●r calcatu● perge patrem : Siccis oculis ad vexillum crucis evola . S●lum● pietatis genus est , in hac re esse crudelem , Hier. ad Heli●d●r . Note 2. g Idem ●elle & nolle , ●a demum persecta am●ci●ia est . Salust . in C●til . Hieron. ad Demet. Ennod. l. 6. Ep. 24●Sidon l. 5. Ep. 3. & 9. Minut. Octav. Apul. de Philos. Ioseph . apud Cassi . an collat. 16. Ioan. Sari●b . polycra● l. 3. c. 4. P●t. Cluni . l. 4. Ep. 21. Fulb. Ep. 68 h Psal. 97.10 . i Amas Deum ? debes odisse qod odit . Aug ib. k Psal. 11.7 . & 45.7 . l Prov. 6.16.19 . & 8.13 . m Zech. 8.19 . Amos 5.15 . n 1 Iohn 3.22 . o 1 Iohn 3.3 , 7. & 4.17 . Luke 6.35 , 36. p Prov. 8.13 . Amos● . 15 . Rom 12.9 . q Zec● . 8.17 . r Colos. 1.10 . s 1 Cor. 11.1 . Ephes. 5.1 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Marcus Imper. ●p . Iulian . in C●sar● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Iust . ad Diog● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gr. Nys. de profes . Christ . t Rom. 8.29 . Phil. 3.10 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Marcus Imp. l. 10. c. 8. u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plat. leg. l. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plat. ib. l. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem Lysid . qod & Arist. Eth. l. 9. c. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . u I●ter dispares ●nim mores non potest esse amicitia . Ambr. offic. lib. 3. c. 16. In taneâ morum discordia , qae potest esse concordia ? ●ier . ad Nepot . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plato Phadr . Clem. Strom. l. 5. & Euseb. praep. l. 13. c. 13. Duty 2. Observance . a Mane salut●tum venio , tu diceris ante isse salutatum . Martia . l. ● . Ep. 1● . Nec venit inanis rustici●● salutator . idem . l. 3. Ep. ●8 . Mercenari●● salu●●tor circ●●volitat limi●● potenti . 〈◊〉 , s●●●umque regis s●i r●●●●ribus a●gu●atur . Col●●●l . p●●●●at . l. 1. b Prima salutan●es at● altera 〈…〉 art● l. 4. ●p . 8. c 〈…〉 c●●re●e , cu● pr●t●r li●●orem i●pell●t , & ire pr●●●pite●●ubeas● 〈…〉 Ne prior 〈…〉 3. d Psal. 2● . 8 . ● 27 . 4●&●2.2 . & 84 . 2●&●22 . ●●● e Prov. 8.34 . Psal. 84.4 . f Col. 3.16 . g Luke 19.5 . Iohn 14.23 . h Io●n 1.12 . Luke 10.38 , 39. i Prov. 8.31 . k Apoc 3.20 . l Ca●t●5 . 2.6 . m Exclusit . red●am ? Ter. ●u● . 1.1 n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . A●istot . Ethic l. 8. c. 5. Duty . 3. Obedience . o Iohn 14 . 15●21 , 23 , 24. Proba●io dilectionis ex●ibitio est operis , de dilectione conditoris m●ns & vita reqiratur , nunqam o●iosus est amor Dei , operator si est ; sin operari renuit , amor non est● Greg. in Evang. 10. & Be●n . de temp. 106. & can . Dom. q. 8. p Iohn 15.14 . q 1 Iohn . 5.3 . Nil grave aut miserum est mihi , Qod re 〈◊〉 voluisse : ●u tant in impera . Oedipus Antigonae in Thebaid . ● . Minor huic est labor jussa exeqi , qam mihi j●bere : l●t●s imperia excipit . Senec. Herc. fur . 1.1 . Facilia fiant cuncta charitati , ●uiuni Christi Sarcina levis est , qia ea una est Sarcina ipsa qae levis est , Dil●ctioni● 〈…〉 poterit esse grave diligenti ? Aut enim non diligit qis , & ideo gravis est ; aut di●●git , & gravis esse non po●est . Aug. de nat. & grat . cap. 69. r Ephes. 6.5 , 7. s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Liban . orat . 11. Non sunt onerosi labores amantium , sed delectant ipsi . Iulian . de viduit . c. 21. Nonsentiunt amanies , qod laborant . Sed tunc ab eis plus laboratur , q●ndo à labore qisque prohibetur . Aug. de Matth. 16.24 . t Matth. 11.30 . u Non omnibus sunt onerosa tolerantibus , sed tolerare nolentibus , gravia vel levia facit animus tolerantis . Sicut nihil est tamleve , qod ●i grave non sit , qi invitus facit : sic ●ihil est tam grave , qod non ei , qi id libenter exeqitur , leve esse videatur . Salvian . de provid. l. 1. c. 2. Facit praeceptum liber , qi facit libens . Aug. de grat . Chr. l. 1. c. 13. Duty 4. Patience . a Luke 14.26 , 33. b Gen. 29.18 . c Gen● 31.38.42 . d Gen. 29.20 . Amanti enim nihil difficile . Cicer. de orat . perfect . Qid grave n●n leviter tolerat , qi amat ? Greg. in 1 Reg. 12. e Act● 5.40 . f Ac●s 5.41 . g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Oxymoron ●l●gantissimum . C●s●ub . h Rom. 5.3 . i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . k Rom. 5.5 . l Rom. 8.39 . m Rom. 8.35 . n 1 Cor. 2.12 . 1 Iohn 3.24 . o Amor Affectus est , non contractu● . Ber● . de dilig . Deo. Amicitia non est vectigalis , sed liberalis : virtus enim , non qastus est . Amb. Offi. l. 3. c. 16 & Cas●io . de amic. c. 2. Multum a beneficio distat negotiatio . Cleanth . Sen. de benef. l. 6. c. 13. p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Ethic. l 8. c. 5. & ibid. l. 9. c. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem . Rhet. l. 2. c. 4. q {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Marc. Imp. l. 7. Sect. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ib. Sect. 32 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Eth. l. 9. c. 4. Amicus alter ipse . Amb. desp. l 2. c. 7. s Benefi●iorum simplex est ratio , erogantur , non computantur . S●n . de benef● l. 1. c. 2. Interitura ●st rei ●a●tae dignitas , si beneficium me●cem facimus . lb. l. 3. c. 14●Beneficium virtutis est ; & turpissimum id causâ ullius rei dare qam ut datum sit . Se intueri & commodum suum , i●lud non est beneficium , sed soenus . Ibid. l. 4. c. 3. Non est beneficium qod in qastum mi●●i●ur , hoc dab● . hoc rec●piam , auctio est . Ib. c. 14. t Iob 21.15 . * Acts 9.16 . u Phil. 1.20 , 21. x D. Ayray in loc. y Act● 20.22 , 23 , 24. Point● . a 1. Iohn 1.3 . b Iohn 17.21 . Reason . 1. c Ro● . 12.4 , 5. d 1 Cor. 12.12 . Caput & corpus , unus est Christus . Aug. de Trinit. l. 4. c● 9. & in Psal. 45. & de verb . Dom. 49. & 65. & de temp. 40. Bern. Ep. 190. Beda in Ioan. 17. Omnes sancti & fideles cum h●mine Christo sunt unus Christus . Aug. de pec . mer. & rem . l. 1. c. 31. e Acts 9.4 , 5. Non potest concordiam habere cum Christo , qi discordare voluerit cum Christiano . August . de verb . Dom. 57. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . A●ist . Rhet. l. 2. c. 4. Reason 2. Vse 1. for Admonition . Branch 1. Affection . g Rom. 12.16 . Compatiamur affectu . Ambr. Offic. l. 3. c. 16. h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Eth. l. 9. c. 4. & Rhe● . l. 2. c. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . i 2 Cor. 2.3 . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . k Rom. 12.15 . l Esay 66.10 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} m 2 Cor. 2.2 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eurip. ●p● . Aul. n 1 Cor. 12.26 . o 2 Cor. 11.29 . Heb. 10.34 . & 13.3 . p 1 Cor. 13.3 . q Rom. 14.15 , 1 Cor. 6.8 . r Psal. 119.158 . 2 Cor. 2.5 . Branch 2. Action . s Psal. 16.2 . t Acts 17.25 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Herc. f●● . Clem. Strom. l. 5. Plut. de Stoic . Contradict . c. 37. Ipse est Deu● tuu● , qi ●o● eget bonis tuis . Aug. in Ps. 80. Nec ille collat● eget , nec nos ei qic●am conferre poss●mus . Senec. de ●●●●f . l. 4. ● . 9. * Ps. 16.3 . u Acts 3.21 . x Mat. 26.11 . y Non eget miseriâ , sed eget misericordi● : non eget deitate pr●se ; sedeget pietate pro suis . Salvian . cont. avar . l. 3. z Mat. 25.35 , 36 , 42 , 43. An non ege● , qi esurire , ●i sitire se qeritur● Salv. ib. 〈◊〉 . * Matth. 25.40 , 45. Vse 2. for Examination . a Ga● . 6.10 . 1 Iohn 3.17 , 18. b Iohn 4.20 . Vse 3. for Consolation . c 1 Cor. 12.7 , 25. d Rom. 1.9 . Ephes. 1.16 . Colos. 1.3 . 2 Cor. 1.11 . Point 3. e Iames 2.23 . f Iohn 8.52 . Gen. 25.8 . g Amos 3.7 . Iohn 15.15 . h Zech. 1.5 . Iohn 8 52. i Vers. 14. k Luke 4 . 4● l 2 Tim. 4 6. 2 Pet. 1.14 . m Iohn 21.20 . n Iohn 13.23 , 24. o Iohn 21.23 . Reason 1. p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Clē . Strom. l. 2. Iob 6.12 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. de Compunct . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. pro●aup . q 2 Cor. 4.7 . Reason 2. r Eccle. 9.2 . Cuivis po●est accidere , qod cuiqam potest . P. Syrus . Reason 3. s Esay 40.6 , 7. 1 Pet. 1.24 , 25. Objection . t Ioh● 11.35 . u Iohn 11.36 . x Iohn 11.37 . y Iohn 11.5 . Solution . z Dan. 3.17 . Iohn 21.22 . Reason 1. a Apoc. 14.13 . b Rom. 6.7 . Qod à malo liberat , qis non bonum pronunciabit ? Tert. Scorp . c. 5. c 2 Cor. 5●4 . Excutitur morte ve●ernus mortis . mors morte dissolvitur ; vita a●fer●n●● confertur . Tert. ib. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . An●●●han . Moriar ? desi●a● m●ri posse . S●● . Ep. 24. d 2 Tim. 4.8 . e 2 Cor. 5.8 . f Phil. 1.23 . Reason 2. g Luke 2.29 . h 1 King. 19.10 . i 2 Cor. 5.6 . k Rom. 7.24 . l Vide Methodii parabolam de caprifici radicibu● & radicum fibris templi parietibus inna●is , q● nisi compag● dissolutâ eximi p●ni●us n●n possunt● apud Epip●an . in ●a●e● . ●4 . m Psal. 120.5 , 6. n 2 Cor. 5.8 . o Iohn 14.2 . p 2 Cor 5.1 . q Phil. 1.23 . Iohn 14.3 . r 1 Thes. 4.17 . Reason 3. s Phil. 1.20 . t Iohn 21.19 . a Iohn 8.51 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Callimach . Epig. 14. Reason 4. b Prov. 14.32 . c Iohn 11.26 . d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ch●ys . in Philip . Hom. 3. e Luke 9.60 . 1 Tim. 5●6 . f Luke●0 . 38 . g Per vitam ad moriem transitu● es● . h Per mortem ad vitam reditus est . Am●r● de bon . mort. i Eccles. 7.1 . k Apoc. 21.4 . l AEternina●alu est . Senec. Epist. 102. Vse 1. for Admonition . m Prov. 17.16 . n Virtutem in co●lumē odimus : subla●ā ex oculis qaerimus invidi . Flac. carm . l. 3. od. 24. o Hab●●mus tanqam amissuri , tanqam recessuri , in ò recedentibus uta●u● : tanqam extēplo abituros possideamus , Senec. ad Marc. c. 10. Vse 2. for Consol●t●on , and Encouragement . p Psal. 49. ●0 . Esay● 57.1 . q Prov. 1.33 . Nihil accidere bo●● viro mali potest . Son . de provid. c. 2. r Rom. 8.28 . Etiam pro ipsis est . Senec. ib. c. 3. Point . 4. Sanctorum mors som●●● . Hieron. in Matth. 25. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . C●llimach . Epig. 14. b Acts 7.60 . c Acts 13.36 . d 1 Cor. 11.30 . e 1 Cor. 15.6 . Reason 1. f Somnu● malorum domi●or , reqies animi : ●ars humanae melior vitae Senec. Herc. fur . Vtmors , sic somnus miseros foelicibus aeqa● . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , E●stath . ad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Inde dictū , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aristot. Eth. l. 1. c. 13. g Apoc. 14.13 . h Delinimenia , sive lenocinia morbi , non remedia . Sen. de beat . c. 17. & Salvian . de provid. prafat. i Iob 3.13 , 18. Mors simulut veni● , dolores , no● a●●get , ( non mitigat ) sed aufert : ut remedium esse videatur , non poena . Ambr. de Cain & Abel . l. 2. c. 10. Pro rememed●o data est , qasi finis malorum . Idem de fid. resur. k Esay 57.1 , 2. l Rom. 6.7 . Reason 2. m Iohn 11.12 . n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Ethic. lib. 1. cap. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Sive , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem de somn . cap. 1. & 3. o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aristot. Ethic. lib. 1. cap. 8. Hinc Heraclitus . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut. de super. . Anima in somno sic patitur , ut alibi agere videatur , dissimulatione praesentiae futuram absentiam ediscens . Tertul. de anim . cap. 43. p Vers. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Solet enim esse somnus aegrotantium , salutis i●dicium . August . in Ioan. 49. q 1 Cor. 15.18 . Mors non est peremptoria , per qam non adimitur Vita . Ambr. de Cain & Abel . ● . 10. r ●sai . 57.1 . s Eccles. 9.6 . Iob 14.21 . Esay 63.16 . t Esay 57.2 . u Luke 20.38 . Reason 3. a Psal. 3.5 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. de Somn. c. 1. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. de stat . orat . 5. Stul●e qid est somnu● , gelid● nisi mortis imago ? Lo●ga qi escendi tempora fata dabunt . Naso Amor . 2.9 . c Iob 14.12 . d 2 Pet. 3.10 . e Iohn 11.24 . Vere dormit , qia de mor●e , velut de somno erat surrecturus . August . de temp. 104. f Esay 26.19 . g Iohn 5. ●8 . Reason 4. h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. de somn . c. 2. Hac reparat vires , membraque fessa levat . Naso Ep. 4. i 1 Cor. 15.42.44 k Psal. 17.15 . l 1 Iohn 3.2 . m 1 Iohn 3.3 . n Colos. 3.4 . Vse 1. for Enco●ragement . o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. de stat . orat . 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●Ibid . p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut. de sup . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hom●r . Odys . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . q Iob 7.14 . r Qomodo interest in ipsis , qi qotidiè dor●iunt & exurgunt , qid qisque videat in somnis : alii sentiunt laeta somnia , alii torqentia , ita ut evigilans dormire timeat , ne ad ipsa iterum redeat : sic unusqisque hominum cum causâ su● dormit , cum causâ su● surgit . Aug. in Ioan. 49. * Mors enim peccatori finis est naturae , non p●●ae . Ambr. in Luc. l. 7. c. 1● . s Ierem , 31.26 . t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Iliad . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ibid. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dulcis qies mortis . Ambr. de bon . mort. c. 8. Vse 2. for Comfort . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. de ●●at . orat . 5. b De morib . gent . Autor . incertus . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Theod. de Chrysost. ●ra● . 3. c 1 Cor 15 18. d 1 Thes. 4.13 . Contrist●mur in nost●o●ū m●r●ibus , de necessi●a●● amittendi : s●d cons●lemur , de sper●cipiendi , ideo enim d●rmire dicuntur , ●t cum dormientes audimus , evig●la●u●os ne d●speremus . Aug. de Ve●b . Ap. 32. e D●rmientes appellavit , qi● resurrecturos praenunciavit . Aug. in Ioan . 49. f 1 Thes 4.14 . Manet ergo corum vita , qos manet resurrectio . Ambr. de obit . Valent . Vse 3. for Confirmation g Somnus mors dicitur , propter futuram resurrectionem , velu● evigil●tionem . August . Ep. 1 ●0 . c. 32. Id●o mortu●s consu●vit , Scriptura dicere do●mientes ; qia ev●gilaturos , id est , resurrecturos vul● intelligi . Idem in Psalm . 87. Q●re enim dormientes dicantur nisi qia di● suo resuscitantur ? Idem de verb . Dom. 23. Cum evigilav●ri● corpus , reddi●um officiis ejus , resu●r●ctionem tibi adfirmat . Ita per imaginem resu●rectionis fidem initiaris , spem meditaris , discis mori & vivere . Tertullian . de anim . cap. 25. h Mat●h . 9 24. i Dormiebat : sed illi , qi poterat excitare● Aug. de verb . Dom. 44. k Sor●ribus mortu●● erat ; Domino d●r●iebat , hominibus mortuus erat , qi eum suscitare non poterant : nam Dominus tan●â eum facilitate excitabat de Sepul●ro , qan●â tu non excitas dormientem d●lecto . A●gustin . in Io●n . 49. l Iohn 11.43 , 44. m M●rtuos tanqam è somno suscitavit . Martial . Epist. 2. Sect. 1. n Tardius qi● de som●o susci●a●ur , qam Lazarus de m●●te . August . de temp. 104. o Iohn 5.28 . Omnes pla●● ei , qi po●est exci●are , dormiunt . Nemo tam facilè excitat d●rmientes in lecto , qam Christus mor●uos in Sepulchro . August . de verb . Dom 44. p 1 Cor. 15.51 . q 1 Thes. 4.16 . Vse 4. for Admon●●ion . r Somnus mortis imago . Naso am●r . l. 3. cl . 9. Speculum mortis s●mnus & exemplar . Tert● l. de anim . c. 24. Prop●nitur tibi corpus amicâ vi sopori● el . s●m , bla●dî qie●is prostratum , i●mobile situ , qale ante vitam j●cuit , & qale post mortem jacebit , ut tes●atio plasticae & sepul●urae , exp●●●ans anim●m qasi nond●m c●nlatam , & qasi jam ereptam . Ibid. cap. 43. s Qoties dormis & vigilas , toties moreris & resu●gis . Petr. Chrysolog . Ser. 59. t Heb. 11.19 . u Deut. 32.29 . x Iob 14.14 . y Psal. 90.12 . Point 5. a Vers. 14. b Esay 41.8 . Reason 1. c Iohn 13.1 . d 1 Iohn 4.17 , 1● . e 1 Cor. 13 . 10● Reason 2. f Colos. 1.21 . g Esay 59.2 . & 57.17 . & 54.7 , 8. h Rom. 7.24 . & 6.7 . Reason . 3. i Ruth 1.17 . k So should it be read , not , depart . l 2 Sam. 1.23 . m Mark 6.16 , 27. n Rom. 8●35 . o Rom. 8.38 , 39. Reason 4. p Philip . 1.23 . q 2 Cor. 5.6 . r 2 Cor. 5.8 . Apoc. 14.4 . 1 Thes. 4.17 . s 1 Cor. 15.28 . Vse 1. for Exhortation . a Gen. 28.15 . Iosh. 1.5 . Heb. 13.5 . b 2 Tim. 4.16 , 17. c Ad limen carceris deduxerunt vo● . Tertul. ad Martyr . c. 2. d Vobisc●m carcerem intro●it . ●b . c. 1. e Mundi buju● p●●tica mors . Peral● . Sum. de vit. Vse 2. for Consolation . f Gen. 17.7 . Exod. 20.6 . Psal. 37.25 , 26. & 115.13 , 14. g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip . Stob. c. 127. h 2 Sam. 9.1 . Vse 3. for Imitation . i Esay 41.8 . k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Eurip. Hecub . l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Soph. Aj●c . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Stesichor . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Archilich . m Inimicitiae qoque suscipiende sunt propter amici innocentiam , cum restiteris vel responderis , qando amicus arguitur & accusatur . Ambr. offic l. 3. c. 16. n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Di●n Pr●s . orat . 37. o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . D●mosth● Epist. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Is●crat . ad D●m●n . Amicitia parentum rectè in liberos transferuntur , ●t charitas semel inita successorib●● e●rum haereditario jure proficiat . Symmach . l. 7. Ep. 87. Religiosa curae es● , qae amicorum liberis ex ●ibetur . Idem . l. 9. Ep. 31. Ad pos●er●s ami●o ●n cur●m tra●●fe●re debem●● ; ne fides cum hominibus interiisse vide●tur . Id. l. 9. Ep. 45. p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Ip●ig . Taur . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Me●nand . q {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Herc. sur . r Ruth● 2.20 . s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . de Capan●o Eurip● Supplic . Caduca enim & fragili●●ffectio est , qae non & amic●rum liberos amore propagato ●omplecti●ur . Symmach . l. 9. c. 31. Testimony given to the Deceased . a Terra novissimè complex● gr●●i● j●m à reliqâ naturâ abdicatos tum maxime , ut mater , operiens , Plin. l. 2. c. 63. b Esay 57.2 . Hi● disposicion in generall . c Eccles. 7.28 . d Q●le●● vix repp●rit ●num Millibu● è multis . Aus●n . idyl . 16. e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. in Patrem . f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Idem in Ba●il . g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Id. ib. In Particular . h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . De Pio Marc●● Imp. l. 6. Sect. 30. i Plut. in Pr●c●pt . p●litic . k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . His first Conversion . l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Helen . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. pro pauper . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ● Chrysost. in Phil. Hom. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Basil● Caes. Hom. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Basil. Caes. Hom. 19. Observa●ce of Christ by attendance on him in his Ordinances . Ordinary . Private . m Psal. 55.17 . n Dan. 6.10 . Publick . Extraordinary● Dayes of Humiliation . o Acts 10.4 . p Esay 58.6 , 7. Qi vul● orati●nem suam i● coelum volare , fa iat ei duas al●s e●e●mosynam & j●junium . Aug. de t●mp . 59. Erg● qi orat , j●j●ne● : qui jejunat , misereatu● : audiat petente● , qi petens opta● audir● : auditum Dei ape●i● sibi , qi su●m suppl●canti non cl●udit a●di●um . Es●rien●em sentiat , qi vult Deum sentire qod es●ri● : misereatur , qi misericordiam spera● : pi●tatem , qi qaerit , faciat : qi praestari sibi vult , praestet : improbus pe●itor est , qi qod a●iis negat , sibi postulat . Chrysolog . Serm. 43. q Acts 10.2 . r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Isid. l. 1. Ep. 44. Collocare te vult Dous , q● habes , non projicare . Aug. de 10. Cho●d . cap. 12. Multi sunt , qi non d●nant , sed pro . jiciunt . Senec. Ep. 21. Beneficia nec in vulgus effundenda sunt : & nullius rei , minin è beneficiorum , hon●sta largitio est . Senec. de benef. l. 1. c. 2. s ●sal . 112.5 . t E●rat , siqis existima facilem rem esse donare , plurimum ista res habet difficultatis , si modo consilio tribu●●ur , non casu & impetu spargitur : habebit sapiens sinum facilem , non persoratum ; ex qo multa exeant , nihil excidat . Senec. de beat . ●it . cap. 24. u Ambitio & jactantia & effu●io , & qidvi● po●●us qam liberalitas existimanda est , cui ratio non constat . Pl●n. pan●g . B●n●fici●● si detrax . e●is judi●ium , de●iaunt esse beneficia , in aliud qodlibet incidunt nomen . Senec. de benef. lib. 1. cap. 2. Gratulation . Obedience . a Prov. 15.8 . & 21.17 . Esay 1.11.14 . & 66.3 . Ier. 17 . 2●.23 . Ezek. 20 39. b Colos. 1.10 . c H●b. 13.18 . d Iuxt● illud R. Gamalielis in Dictis P●t●um , c. 1. Sect. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ab●●ineas ●e à re dubiâ . Illudque c●utissimi cu●usque praec●ptum , Qod dubites , ●e f●ce●is . Plin. l. 1. ep . 18. Siqidem benè praecipiunt , qi vetant ●icqam agere , qod dubites , aequm sit●n iniqum . Cicer. offic. l. 1. Examination . e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . AEschyl . ap. St●b cap. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} G●eg . Naz in Patr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem in Basi● . Iames 3.2 . N●● in uno sed in m●l●●s nec qosdam , sed omnes offendere dicit . Aug. Ep. 29. Non dixit , offenditis , sed offendimu● , inqi● : & , in multis , praemisit ; omnes subjunxit . Beda . f Iuxta illud Pythagorae monitum . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . La●rt . in Pythag. Plut. d● superf●●● . & de Curios . Epictet . dissert. l. 4 c. 6. Non priu● in dulcem de●linat lumina somnum , Omnia q●m longi transege●it acta diei , Qo praetergressus ? qid gestum in tempore ? qid non ? Cur isti facto de●●● abfuit , aut ratio illi ? Qod mihi p●aeteritum ? cur haec sententia sedit , Qam m●liu● mutâss● fuit ? ● Qid volui , qod nolle bonum fuit ? utile honesto , cur malu●●ntetuli ? — Sic dicta p●r ●mnia factaque Ingrediens , ortoque à vespere c●ncta revolvens , Offensus pravis , dat palma● & pramia rectis . Aus●n . idyl● 16. Idem de Catone Cicero de Senect . de Sext●o S●neca de irâ . l. 3. c 36. de s● idem ibid. de Christianis qibusdam Climacus Scalae grad. 4. Vide Chrys●●t . Tom. 8. orat . 10. g Psal. 19.12 . h 1 Sam. 25.32 , 33. i Psal. 119 . 59● Beneficence . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. apud Plut. in G●rg . & Alcib . 2. & Plut. Sympos . l. 1. c. 4. & l. 2. c. 1. b 1 Thes. 5 , 12 , 13. c Psal. 15.4 . 1 Pet. 2.17 . d 1 Iohn 3.18 . e Iames 2.15 , 16. * Qod de Atheni●us . Aristides . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Tenth of yearly gaine for the Poore . Reason . 1. f Gen. 32.10 . g Eph●s . 1.3 , 4. h Psal. 103.1 , 4. Reason 2. i 1 Tim. 6.17 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Isidor . l. 3. ● . 322. Ante omnia nihil est qod s●c generant divit●a , q●mode superbiam : omne pom●m , granum , ●ructus , lignum ●abet vermem suum : liu● est vermis mali , ali●● py●i , alius fa●● , aliu● tri●ici : vermis divitiarum superbia . Aug. de verb . Dom. 5. & homil . 15. Primus vermis divitiarum superbia . Idem de temp. 205. k Sicut rusticus qidam ab aut●re Anonymo buf●ne conspecto lachrymas ●bertim fudisse refertur , h●c consideratione motus , potuisse eundem , qi hominem f●ceratipsum , ●usonem ejusmodi fecisse . Greg. Naz. pro pauper . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l 1 Cor. 4.7 . Reason 3. m 2 Cor. 9.12 , 13. n Ha● est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ut Marc. Imp. l. 6. §. 7 Reason 4. o Philem. 7. p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gr●g . Naz. pro paup . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem ad cives su●s de prae●id . irâ . q Matth. 25.40 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. pro paup●r . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem in tetrast . Christus accipit● qod de di●●i : ille accipit , qi unde dares dedit . Aug. de temp. 50. Ipse s● dicit accip●re , q●d pa●●tribus da●ur . Sibi colla●um praedicat , quod in pauperis ma●u ponitur . Idem hom 47. Q●d in terrâ jacentibus porrigi●is , in coelo sedenti datis . Greg● in Evang. 40. r 1 Cor. 16.2 . s Gal. 6.9 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●lut . de S●● . ●●lit & contr. C●lo● . Hoc est qod Marc. l. 12. Sect 29. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ● t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Marc. Imp. l. 7. Sect. 13 & l. 6. Sect. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●Idem . l. 10. Se●t . 3●● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. in bapt. . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ● 〈…〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Epicu●us ipse ●●ud Plut. de vit● Epic. u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . M●●c . l. 1. Sect. 17. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ph●laris Ep. 17. & Ep. 119. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . B●neficium dand● accepit , qi digno dedit . P. Syrus . Marc. l. 11. Sect. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem lib. 9. Sect. 42. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Plut. de ●ffect . e●g . ●r . 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aris●id Panat● . Ad ben●ficium no● adducit cogitatio avara , nec sordida , sed liberalis , cupiens dare , etiam cum dederit , & augere novis ac recentibus vetera . Seneca de benef. lib. 4. cap. 14. b Hebr. 13.16 . Gods triall of him . c ●●n . 2● . ●2 . 〈…〉 , id est , 〈◊〉 ●e f●●i : ign●tus enim ●ibi qisque est a●te interrogationē tentationis : latentque homi●em dilectionis & ●idei sua vires , nisi exp●rimento divino eidem inno●escant . Aug. in Gen qaest . 57. & in Deut. 13.3 . q. 19. & in Psal. 58. & de Trinit. l. 1. c. 12. & l. 3. c. 11. Blessing of him in his estate temporall . Psal. 112.9 . Prov. 19.17 . Eccles. 11.1 . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} panem , id est , semen : ut Psal. 104.15 . Iun. b Secundum aqas in l●●is irriguis , ac proinde feracibus . Esay 32.20 . Iun. Spirituall . c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Phil. 3.20 . Qod Cypr l. 2. ●p . 4. In ca●ne adhu● positis vi●a vivitur , non praes●ntis seculi , sed fu●uri . d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz apolog. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. de stat●is . 2. e Esay 38.2 . Preparation for his End . f Testamenta ●ominum , specula morum . Plin. l. 8 , ●p . 18. His Will● In it , His charity . g Apoc. 2.19 . His Piety . h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut. de Sanit . conserv . i 2 Pet. ● . 13 . k Gen. 18.19 . l Qomodo de Pt●l●m●● . Th●●●r . idyl . 17. — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Helen . m Heb. 13.7 . n Qod Commod● Marci fili● Aristides ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . His End . o Vix fi●ri p●test , ut benè moriatur , qi malè vixe●it . p Fieri non potest , ut malè moriatur , qi benè vixerit . A●g. ●om . de ver. & f●ls●p●nit . Conclusion of all . 
A10033	----	The patriarchs portion or, the saints best day Deliuered in a sermon at the funerall of Sir Thomas Reynell of Ogwell in Deuon. Knight, Aprill. 16. 1618. Wherein may be seene, 1 The shortnesse of mans life. 2 A Christians combat against 1 Sathan. 2 The world. 3 The flesh. 4 Sinne. 3 A preparation to die well. 4 The reward of glory after warfare. By Iohn Preston, preacher of Gods word at East-Ogwell, in Deuon. Preston, John, minister of East Ogwell. 1619 Approx. 95 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A10033 STC 20282.3 ESTC S114305 99849531 99849531 14683 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10033) Transcribed from: (Early English Books Online ; image set 14683) Images scanned from microfilm: (Early English books, 1475-1640 ; 1528:2) The patriarchs portion or, the saints best day Deliuered in a sermon at the funerall of Sir Thomas Reynell of Ogwell in Deuon. Knight, Aprill. 16. 1618. Wherein may be seene, 1 The shortnesse of mans life. 2 A Christians combat against 1 Sathan. 2 The world. 3 The flesh. 4 Sinne. 3 A preparation to die well. 4 The reward of glory after warfare. By Iohn Preston, preacher of Gods word at East-Ogwell, in Deuon. Preston, John, minister of East Ogwell. [10], 68 p. Printed by A. M[athewes] for Roger Jackeson, and are to be sold at his shop in Fleetstreet neere Fleete Conduit, London : 1619. Printer's name from STC. Ornamented factotum on A6r, first page of text. Formerly STC 20248. Reproduction of the original in the Bodleian Library. Identified as STC 20248 on UMI microfilm reel 1528. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Funeral sermons -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Emma (Leeson) Huber Sampled and proofread 2004-11 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE PATRIARCHS PORTION . OR , The Saints best Day . Deliuered in a Sermon at the Funerall of Sir THOMAS REYNELL of Ogwell in Deuon . Knight , Aprill . 16. 1618. Wherein may be seene , 1 The shortnesse of mans life . 2 A Christians combat against 1 Sathan . 2 The World. 3 The Flesh. 4 Sinne. 3 A preparation to die well . 4 The reward of glory after Warfare . By Iohn Preston , Preacher of Gods Word at East-Ogwell , in Deuon . LONDON , Printed by A. M for Roger Iackeson , and are to be sold at his shop in Fleetstreet neere Fleete Conduit . 1619. TO THE RIGHT Worshipfull , Richard Reynell , Esquire , and Thomas Reynell , and Walter Reynell , his brethren , Grace , happinesse , and Peace , &c. Right Worshipfull , THe world may well woonder what winde hath driuen these Papers of mine to the Presse , or what should presse me to send these vnpollished meditations 〈◊〉 the Censure of the world , which ●ere conceiued and brought forth in fewer dayes then a weeke affords , but ( being sent abroad ) why I should bequeath them to your protections , none need to wonder ; considering the many encouragements and continuall kindnesses I receiued frō your worthy father , whose Funerals these are , and vnto whose fauour , next vnder God , I ascribe , the greatest part of my worldly wel-being . I am ●ot● to r●bbe vp and open 〈◊〉 ●ound of griefe , which o●r co●ntrey recei●●d ; but you most of all by the death of the Right Worshipfull , your deare father . The griefe will bee the lesse to you , for the losse of his Person , if you follow his footsteps in that Religious course of life which he hath trodde forth before you . For I may say of him as Austin● o● 〈◊〉 , 〈◊〉 quidem ●…ma in ●ocieta 〈◊〉 fidelium & c●●t●rū recepta , laudes nec curat nec quaerit humanus imitationē tantū quaerit : The imitation of his vertues will be more pleasing and praise-worthy , then either my commendation of his life or your lamentations for his death . Children wil most willingly writè after their father's Copy , and few fathers can set fairer Copies 〈◊〉 〈◊〉 childre● 〈◊〉 yours hath done to you if you write not well , the world will wonder : But ●old on as you haue begun & you ●il make it doubtful 〈…〉 ; whether 〈…〉 happy , the children who had such a father 〈…〉 them , or the 〈◊〉 , who had such● children to follow fast after him ; My due respect for that vndeserued loue which I haue alwayes found from your 〈…〉 these papers ●●to your hands , wherein you may find something which may helpe forward your happy course towards heauen , it hath pleased God to set some of you in places of Authority , to serue 〈…〉 Countrey , others he hath sent to serue his Prince at the Court , and you haue need both of good heads and good hearts too , that you may hold out in these high places . If these poore meditatiōs of mine may serue as Phillips boy , to put yo● in mind of your mortality , which it m●y make you di● the happier , but neuer● whit the sooner ; I shoul● thinke my smal labor ful ly recompenced , and m● maine end , which is God : glory ▪ somwhat furthered , To your honorable acceptance therfore , I commē● these short meditations , and both you and them t● Gods blessing . Yours in the Lo●d . I. P. THE PATRIARCHS PORTION , Or The Saints best day . IOB 71. Is not time determined of warfare to man vpon earth ; And are not his dayes as the dayes of an hireling ; THat which God somtime said of his Holy City Ierusalem , Many excellent things are spoken of thee thou Citie of God ; the same we may say of holy Iob , many excellent things are spoken of thee thou seruant of God : yea more , many excellent things are spoken by thee . His Piety and his Patience are most remarkeable : For the former is praised by God a : The other proposed as a patterne to bee practised by men b : Hee spake of mans entrance into the wo●lde , Naked came I into the world , and of his passage out of this world , Naked shall I go out againe c : of mans short continuance in this world , and of the many miseries that meete him while hee doth continue : Man that is borne of a woman , is of short continuance , and full of t●oubl d : That profession which the good Patriarch Iacob makes before Pharaoh . e Few and ●uill are the dayes of my pilgrimage , might Iob as truely take vp , few in comparison of his Fathers , For Abraham liued 175. yeares , f Isaack liued 180. yeares , g whereas ●●cob liued but 130 yeares . And are not my dayes few saith Iob h : and as for the quantity they were few , so for the quallity they were euill , in regarde of the misery and sorrow which in these few dayes he indured . For who more exercised in miseries then Iob was , who was harder held vnder the correcting hand of God then hee . For first , God deliuered all that hee had into the hands of Sathan i who did not abate him an inch of all the ill he could doe , him but by degrees brings him to the height of misery The Sabeans tooke away his Oxen and Asses , k which we must needes grant was a great losse . The fire burned his sheepe and seruants l , and this was more fearefull then the former . Then the Caldeans fell vpon his Cammels , a greater crosse in his commodity then all the former . Then a wind from beyond the w●lderness● blowes downe the house ouer the heads of his Sonnes and Daughters , and they are all dead in one day , a greater heart ▪ ●reake then all the rest : and yet the Diuels spite doth not rest , but gets leaue from the Lord to f●nite Iob with boyles , from the sole of his foot to the crowne of his head m : Whether it were a L●prosie as some say , or the French disease as others thinke , or some other more loathsome disease , and such as neuer man before him felt , doubtlesse it was fearefull and foule . In all these , it was not the least part of his misery , that these come so thicke one in the necke of another , before the former haue done his full spite . But what comfort hath hee in the midst of these crosses , a man would imagine his wife should comfort him , but alas shee addeth vnto his crosse , and prooues the sharpest corrasiue vnto his soule , when shee bids him blaspheme God and die n : and what comfort he had from his friends we finde , o Miserable comforters are you all . Hereby I hope you see what cause Iob had to say , Is there not a time of warfare appointed to man vpon earth , and are not his dayes as the dayes of an hireling , as wee haue it in my Text : In which words Two things are obseruable , 1. The sharpnesse of mans life , subiect to many troubles , in these words : Is there not a time of warfare to man vpon earth . 2. The shortnesse of mans life , in these words : Are not his daies as the daies of an hireling . For the meaning of the words , you may conceiue them better , if wee enlarge them a little , as if Iob had in more words said thus . As God hath appointed how long euery man shall liue , of which time he cannot come short if hee would , nor go beyond it : So it is Gods pleasure that they shall finde little pleasure , this short shall not be sweete , but as a warfare wherein hee must fight against his enemies , the Diuel , the World , and his owne Flesh : neither may hee giue ouer when he sees good ; for as he that is hired , must looke to doe some worke for his wages , for that short time that he hath vndertaken : so must we in the dayes of our liues ; they may not bee spent vainely and idely , but in doing good . I must yet come nearer the words . Is not time determined of warfare to man vpon earth : Some reade thē thus , The life of man is a warfare vpō earth : Some thus , Is there not a certaine time of warfare determined vnto man vpon earth : Som thus , Is there not a day of warfare to mortall man vpon earth : Others thus , Is not time determined to man vpon earth . The world signifies an Armie a w●rfare an end or determinate time , as God hath appointed that men shall die p : So he hath determined a time how long to liue , and then to die : Are not mans dayes determined , the number of his monethes are with thee ; thou hast appointed his time , which ( if hee would ) hee cannot passe q : All the dayes of my appointed time , will I wait till my changing come , Iob 14. 14. Henc● then we may draw this Doctrine . Th●t God hath decreed how long euery man shall liue ; no man can liue beyond the time determined by God. Dauids childe doth die young r : but God had determined it should then die . Methus●●la● doth die aged s and God had determined hee should not die till then . The one in his infancie , the other in his old age ; both in the time determined by God. To all things ( saith Salomon ) There is an appointed time , and a time to euery purpose vnder the Sunne , a time to be borne , and a time to di● t . Let men vse what meanes they will to bring matters to passe purpose and plot all is to small purpose : for b●…ore the time they shall be frustrate , but if the time be come wherein God will haue his will and worke effected , it is neither force nor fraude , neither power nor pollicie , neither money nor might , that can hinder it . The Israelites could not bee deliuered from Egypt , before the time appointed , Foure hundred years they must be in bondage u : but when the date of this indented time is out , Pharaoh cannot keep them one day longer , for euen the selfe same day that it came to passe , That all the hoast of the Lord went out of the land of Egypt , x , yea for the performance of Gods purpose at his appointed time , the course of nature shall giue way to the cause of nature , I meane the God of nature . The deep Sea shall become dry Land , and the liquid waters shall become a wall to make way for Gods people to passe at their appointed time : Of this miracle Asaph may sing ; O God thy way is in the Sea , and thy pathes i● maine waters , and thy footsteps are not knowne y : a like maruelous worke was at the riuer Iordan , when Israel entred into Canaan , then the waters that came downe from aboue , stayed and rose vpon an heap , so the people went right ouer Iericho . Iosh. 8. 16. The Israelites wandred vp and downe in the wildernesse forty yeares , being oppressed of their enemies , Et in ipso articulis tēporis , In the very instant of time which God had decreed , they were deliuered . Dauid was tossed hither and thither , yet could not obtaine the kingdome before the time appointed came . The Iewes could not bee deliuered from the Babylonish captiuitie , til the seuenty years were expired . The godly expected the comming of Christ , as was foretolde by the Prophets ; but he came not till the fulnesse of time was come z : when our Sauiour taught and wrought Myracles , the Scribes and Pharisees sought to take him , but they could not till the time appointed of God. The people tooke vp stones to cast at him , a they gaue a Commandement , that if any man knewe where hee was hee should shew it , that they might take him b : but when the time appointed by God was come , hee offers himselfe , saying , Whom seeke yee c . The Souldiers could not keepe the body of Christ , in the graue , beyond the appointed time , and then , notwithstanding watch and warde , and stone , and seale , they see , and an Angell sayeth it , He is not here , for hee is risen d : Why doe the Sunne and the Moone keepe their true turnes and times of rising and setting , the Summer and Winter , and Atumne , and Spring , their settled seasons , but because God hath appointed them e : And can wee doubt then but that God himselfe doth keepe his due times , or may wee thinke that that is not the most due time which God hath determined . The very plough-man is taught by experience to take his time , when to plough , & when to sow ; when to reap and when to gather into the barne , and shall not God that great Husbandman of the whole world , both know and keepe his time , to plant , and plucke vp as hee hath determined ; or hath hee not determined a time for man , both to be borne and to die ; or hath hee left it in the power of man to liue when he list , and die when he will , doubtiesse no. The time of death none can preuent before it come , none passe it when it doth come . The shortnesse of mans life . THou hast numbred my steps saith Iob f & whē Dauid desires of God to teach him that heauenly Arithmatick to number his dayes , hee did not doubt but God had done it , hee knowes not the number onely , but the measure , both how many and how long the dayes are which wee must liue , as you may see g : yea hee that hath numbred the haires of our heads h , hath numbred not onely the yeares of our life , but the monethes of our yeares , & the weekes of our monethes , and the dayes of our weekes , and the houres of our dayes , & the minutes of our houres , which point wee cannot passe . Indeed , God doth diuers waies take men out of this life : Some by murther , as Abel i , Some by drowning , as the olde world ▪ k : Some by burning , as the Sodomites ▪ l : Some by stoning , as the Sabbath breakers , and Achan m : Some by being cut in peeces n : Some by the fall of an house , as the Philistims o , and such as they vpon whom the Tower of Siloam fell p : Some by a nayle as Sisera q : Some by Lyons , as the young Prophet r : Some by Beares , as the scoffing children s : Some sawen to death , as Esay : Some hanged , as the good Theefe t : Some crucified , as Christ : But none of these sooner or later then the Lord hath appointed . The same God that hath determined the manner how , the meanes where , had likewise determined the time when they should die . The consideration of this , may first comfort the godly , in that their liues lie not in the power of men , or malice of Satan , for these indeed would swallow them vp quicke when they are displeased at them , and the godly neuer want the wicked or the Diuels displeasure ; you shall see some of the Iewes band together , and binde themselues by an oath , that they will neither eate nor drinke , till they haue killed Paul u , but their plot shall bee preuented , and Paul preserued till the time appointed of God. Tyrants may take away the life of the godly , but they cannot cut off the lappes of their coats , nor touch the skirts of their garments without Gods permission , and he will neuer permit them before the appoynted time . Pharaoh would haue taken away Moses his life often , but God had not appointed it so , for Moses died in the land of Moab x , Saul thought to make sure worke with Dauid when he ran at him with a speare , but God had appointed that Dauid should die a naturall death , in his bedde as he did y : wee see such men as are grieuously wounded , oftentimes doe not die , as on the contrary , the cutting of a corne doth kill some , what is the cause but the performance of Gods appoynted time in both . Asaph was but sick in his feet , farre from the heart ; he ●…s to seeke helpe of the Phisition , yet dies of the disease z : Hezechiah was sicke at the heart , and at the poynt of death , yet liues many yeares after , because his time determined by God was not yet come when he should die , though in regarde of his disease in the sight of man , the day was come that hee should die . One lies long sicke , yet recouers because his time is not come , another as hee walkes in his chamber , or sits in his chaire , drops downe and neuer riseth because his time is come . To conclude this Vse for the comfort of the godly , though their enemies that seeke to spill their blood be many , and those mighty and malicious withal , yet all these cannot diminish one day of this life which the Lord hath decreed . Secondly , this may serue for reproofe of such as dreame & dote only vpon second causes , and neuer looke to Gods councell and decree . This makes these men cry out and say , when their friends are taken away , Oh it was for want of learned Phisitians about him , yet died of no dangerous diseases , while hee looked to second causes and not to the Lord without whose appointment nothing can come to passe . A Sparrow cannot fall to the ground without Gods guiding prouidence a : nor a bird fall into a snare where no fouler is b : In the pestilence they cry out of the infection of the ayre , in consumptions of sorrow and griefe , in feuers of cold , in famine of foule weather , in warre of the malice of the enemies , but Moses would haue men to looke to a higher hand in all these ; For it is the Lord , saith hee , that shall smite men with consumptions , and with the feuer , and with the burning ague , and with feruent heat , and with the sword , and with drought , & with the mildew . c The second causes I know , that is such meanes as God hath appointed for the preseruation of life , must not bee despised , yet they must not be doted vppon ; vse these carefully , but commit the successe to God , who onely can blesse these meanes , and will , whensoeuer they may serue for the performance of his purpose and his time appointed , which can by no meanes be either preuented or auoyded . Thirdly , this may teach vs to waite with patience , expecting when our changing shall come , d It is not for vs to know the time and season , the yeere or moneth of our appointed time which God hath kept secret to himselfe . It is comfort enough , and powerfull to perswade a patient expectation of our change , to thinke how happy a change we shall haue ; Christ shall change our vilde bodies , that they might be like vnto his glorious body e : when we haue the world at will , and nothing comes crosse vnto vs , we can be content ; wee say to liue as long as the Lord hath appointed , but when we are pinched with pouerty or surcharged with sickenesse , or vexed with sorrow and griefe , then most impatiently we pray , and wish that wee were out of the world , and wee will not waite the Lords leisure ; but with the King of Israel we wickedly resolue , be hold this euill is of the Lord , what should I wait for the Lord any longer ? f In these cases , we can alledge Scripture , that it is better to die , then to liue ; because Salomon saith , that the day of death is better thē the day of our birth . g Salomon doth not say that the day of death is good simply , but by way of comparison better then the day of birth ; and yet this may seeme in humane sence and reason to be absurd , for there is ioy when a man is born into the world . h The number of the children of God is increased , life is the gift of God ; i How thē can the day of death be better then the day of life . The meaning of Salomon is , that life is attended with many miseries , for we are borne to labour and trauell , subiect to sickenesses and sorrow , and sinne , nothing but death can deliuer vs from all these ; and therefore better is the day of death then the day of birth ; yet be it neuer so good , be it better then life , yea , be it best of all to be with Christ : k Though we haue here no abiding Citie : l Though we be strangers and pilgrimes : m Though soiourners , as all our fathers were : n Dust and ashes , o Wormes of the earth ; p Though wee were worse then all these ; yet we must wait Gods appointed time . Though the euer-liuing God hath condemned mankinde to death , which is the wages of sinne : and to the graue , q which is the house appointed for all the liuing , r yet may we not either hasten our death , or digge our own graues , and descend into them before we be dead . Though our bodies bee but houses of clay , s earthly houses or tents rather , t yet may wee not pull downe these houses ouer our heads , or remoue these tents before our Generall giue command , but waite till our changing come . In a word , God hath determined that we must die , and therefore death should be welcome , when it doth come , but he hath determined withall when we must die , and therfore nothing should make vs weary of waiting , till it doe come . Fourthly this point duly considered may reprooue such that goe about to shorten their liues , these men presume to appoint their own time , & with a fals key to open this prison of their body , and let their soules depart before God call for it , or giue them any commission vnto it . It is true that God hath appointed this time for these mens deaths in his secret counsell , but it is more then they know ; and for ought that they see , they might liue longer if themselues were not the cause , and so they crosse the reneiled will of God , which onely can bee our warrant in all our actions . Againe , though they were so much of Gods secret Counsell , as to know that God had appointed this to be the time , yet they know that God hath not appointed either themselues or such violent meanes to make good his purpose at his appointed time . No , no : it is misery that makes these men weary of their liues ; and therefore like the foolish fish , they will leape out of the frying-Pan , into the fire ; out of short trouble here , into eternall torments hereafter . He that will liue godly , must suffer persecution ; u hee that will come into heauenly Canaan , must passe through this earthly Egypt ; Through many afflictions , we must enter into heauen , x and shal we then cut off the thred of our life , because wee finde some knots in it . Abimelech cut off his owne life , y so did Saul , z so did Ahithophell , a so did Iudas , b and so doe many in their desperate humour now a dayes , by the cunning of Satan , but not without the secret vnsearchable and iust iudgement of God. Fiftly , and finally if our time be determined , and that time known to God , vnknowne to man , certaine to him , vncertaine to vs , we must prepare against that time come , we are men , and therfore mortall ; weake men , and therefore secure , for we are euery day dying , and cannot long liue , as old men haue death before their eyes , so yong men haue him behind their backs : and betwixt old and yong , I desire no other difference but this , that yong men may die quickly , and old men cannot liue long , and therefore all must be prepared . Be ye prepared therefore , for the Sonne of man will come in an houre when ye thinke not : c All must prepare , old and yong , rich and poore , great and small , noble and ignoble ; old men must prepare , for they must shortly die , they should put their houses in order , d they should with sence and sorrow , confesse their sinnes to God , saying , Against thee , against thee onely haue we sinned , e they should labour for life to be at peace with God and their owne consciences , and if it be possible to haue peace with all men f . Yong men should prepare , for they may die before those that goe crooked with age : they haue no Charters of their liues . It is not policie , nor gay and gorgeous apparell ; not eloquence of an Angels tongue , not strong Castles and stately houses , not pompe nor promotion , can take day with death , or perswade the wormes to pitty them , nor preserue their names from perpetuall infamy . These things may procure honour on earth , but no happinesse in heauen . If all were not subiect to death , yong men might hope to be exempted , but a new ship may as soone be dasht in pieces meeting with a rocke , as one that is old and weather-beaten , a yong tree may be ouerturned with a whirlewind , as soon as that which is old and blasted , many old men haue out-liued these tha● were yong , but neuer any yong or olde that liued and did not die : Doth not euery man beare about him in his own bosome , that which will bring him to his end : are wee not all sick of the same disease , euen the consumption of our daies . Time , pretious time , passeth away swiftly , and with it wee passe towardes our end , and like those in a ship , we perceiue it not , and therefore prepare not for it , or thinke not of the danger of it ; for as death leaueth vs , so the day of Iudgement shall finde vs. They that build faire and sumptuous houses , are not certaine how long they shall hold them ; they that purchase lands and liuings , cannot tel how long they shall possesse them ; they that haue gathered in a great haruest , cannot tell whether they shall bee better by it ; they that plant , cannot tell whether they shall eate of the fruit of it ; yet all these men are prouident to prepare for life that is vncertaine , and forget death which is most certaine shall come , & more vncertaine when it shall come . Prepare then in health , for it may hardly bee done in sicknesse , or at the houre of death . Sicknesse may be so full of extreame sorrowe and paine , and death so sudden and present , that thou canst not prepare thy selfe if thou would ; or if thou doe , yet not so well as thou wouldest : many neglect to prepare themselues when they may , and when they would cannot . So the fiue foolish Virgins might haue had Oyle in their Lamps , if they had lookt to it in time ; but afterward , when willing they would , could neither buy nor borrow any . These men consider not how dangerous it is to procrastinate , and p●…●ff their repentance from day to day , a●… that for two causes . First , God doth leaue the wicked destitute of diuine helpe in that howre , I haue called , saith the Lord , but ye refused , ye were in health in the prime of your time , in the flower of your age , in the heat of lust , hauing by nature corrupt hearts and carnal affections liuing in pleasure , passing the time in mirth , subiect to youthfull wantonnesse and to vnstaidnesse of affection , full of loosenesse , which is the way to lewdnes ; of weakenesse , which is the way to wickednesse , then you would not heare , now in your death-bed , ye shall call , but I will not heare , but laugh at your destructiō , g They that forget God liuing , God will forget them dying . Secondly , in the time of death men are more grieuously tempted , and therfore it is dangerous to deferre repentance to the dying day . Remember ( saith Salomon ) thy Creator in the dayes of thy youth , h why should wee remember God in youth , because if youth be spent in vanity , commonly old age will end in prophanenesse . The Prophet speaketh of Crimson sinnes , sinnes of a double die , if it bee right Crimson or Purple , it is dyed in thred & in the wooll , and that is euer a deepe dye , so if Satan dye vs in our wooll , in our youth before we be men , before wee be made cloath , it is like to sticke by vs , and to go with vs to our graue . If Sathan make thy youth vnprofitable , of all the ages after , there can hardly any good be hoped for ; if the blossome be nipt , where is the hope of the Autumne . Thus much for the first point , that God hath determined the dayes of man how long hee shall liue . A Christians combat against 1 Sathan . 2 The World. 3 The Flesh. 4 Sinne. THe second point of Doctrine which doth arise frō these words , is this ; That the time appointed by man to liue vpō earth , is a time of warfare . Men must liue Souldiers , and die Conquerours ; liue fighting , and die ouercomming ; from the cradle to the graue is a time of warfare ; wee haue many enemies , all fierce and furious : 1. The Diuell . 2. The VVorld . 3. The Flesh. 4. Sinne. All these we must encounter and ouercome too , if it goe well with vs ; and woe is vnto vs if they ouercome . Conquerors shall be Crowned , but C●wards shall bee shamed , and the Conquered shall be captiuated . The first enemy is the Diuell . SAthan is a great enemy , A roaring Lion going about seeking whom he may deuour i : A Lion for his might , roaring for his malice and wrath , with a hungring desire to hurt , going about without wearinesse , seeking through his studiousnesse to deceiue , whō he may deuour with an implacable wrath , to wreake his malice both vpon God and man ; for all his paines and pollicy , all his force and fraude aymes at this , that neither God may bee serued , nor man may be saued . When he cannot secretly deceiue by the subtiltie of a Fox , hee runnes vpon men with open mouth , like a deuouring Lion ; in peace hee is craftie , in persecution cruell . You may perceiue the Lion by his claw , and iudge of his nature by his names : Hee is called a Serpent , k and therefore subtile , wise , and craftie : A Tempter , the Tempter l to perswade , & a Diuell to destroy m whom hee doth perswade ; before the sinne we shall finde him a Tempter , after the finne wee shall finde him a Diuell ; kinde in the entrance , cruell in the end . He prooues a Tempter that he may play the Diuell , and that in euery place ; hee made warre in Heauen , practised fraud in Paradise , sowed hatred amongst the first brethren , and tares in the wide field of the world . We know tares will grow fast enough of themselues without fowing , yet in hope to haue fewell enough for hell fire , hee will take paines to sow them , and that in the night when others sleepe . In eating hee hath surfeting , in drinking drunkennesse , in generation wantonnesse , in labour idlenesse , in conuersation enuy , in gouernement couetousnesse , in correction anger , in promotion pride , in honours ambition , in talke vaine ostentation , in profession hppocrisie , and backsliding in the Christian race , and in euery blessing of God some secret baite to draw men to sinne . Into the heart hee doth iniect e-euill thoughts , into the mouth euill words , into the members euill workes : He mooueth the merry to be dissolnte , and the mournefull to bee desperate . What then shall wee doe ? shall wee faint and feare , and fly from him ; no , then wee are sure to bee foyled ; wee must fight it out with him , and resolutely resist him , and he will flie . Indeed wee cannot doe it by our owne strength , flesh and blood are but vnequall matches for spirits of the ayre , as these are . What then , Wee must put on the whole Armour of God , that we may be able to resist in the euill day , and hauing finished all things stand fast n : The first weapon is the truth of God , with this the minde must bee so confirmed and strengthned , that Sathan doe not keep vs continually in doubting . The second weapon is innocency of life , that Sathan doe not extinguish all heat and light of Religion in our soules & seruice of God. The third is an allacrity and chearfulnesse to embrace the Gospell of peace . The fourth is faith , which the Diuell desires to robvs of , because it is the Casket , yea the Castle of all our comfort ; and in this warfare both sworde and buckler . Resist stedfast in the faith o : and this is our victory wherby we ouercome the world , euen our faith p : And the Apostle saith , Watch yee , stand fast in the faith , gird you like men and be strong q : VVatch , sleepe not in sinne ; stand , flie not to sin● stand fast , fall not through sin ; watch , for the Lord commeth to Iudge ; stand , for Sathan commeth to tempt ; stand fast , for the flesh perswadeth to yeeld ; in faith , for Sathan would winnow vs like wheat r : and not winnow vs onely , but also win vs from God. The fift weapon is hope , which in this skirmish must holde vp our hearts . The sixt , is the word of God , which is powerfull to saluation s : which is sharper then a two edged sword t : which is a lanterne to our feet u : which is able to make vs wise vnto saluation x . The last spirituall weapon is prayer , which to the partie that prayeth is ayde , to God a sacrifice , and to the Diuell a scourge . In sicknesse , prayer is a medicine . Hezechias prayed in his sicknesse vnto the Lord y . In sorrow it is a sollace z . In trouble it is a comfort a : Prayer ouercommeth the Diuell , and stayeth the hands of God , it is the messenger which relateth our affaires to God faithfully , and bringeth his answere wished for , speedily . God that would not be ouercome with the brags of the proud Pharisie , was ouer entreated by the prayers of the humble Publican b : To conclude , All these weapons we must haue if we conquer Satan ; and all these weapons wee shall haue if we put on Christ. The second enemy is the World. THe second enemy is the world , and there is a world of enemies in the belly of this beast , worldly pleasures , and worldly pompe , and worldly pride , and worldly prophanonesse , and worldly profits , which all fight together against our poore soules , and fight amongst themselues which shall haue the first blowe at vs. But the loue of the world is the Captaine of them all , which hath carried many captiue . Demas louing the world did forsake the world c : nay it makes men forsake God himselfe , and become Gods foe ; for he that will be a friend of the world , maketh himselfe the enemy of God d : And loue not the world saith Saint Iohn , For whosoeuer loueth the world the loue of God is not in him e . This world is a strumpet which by her beauty doth bewitch vs ; a staffe of reede which by his brittlenes doth deceiue vs , when we lie or relie vpon it . The world doth promise vnto men mountaines of gold , huge & high towers of honours , but these are but towers of Babell , which will fall vpon the heads of the builders , and bring them to confusion . The Sea somtime doth hoise vp the Ship towards heauen , but presently it is plunged down in the deep ; so doth the world lift vp many men for a time , but ere long they faile of their footing , and fall downe to the bottome of basenesse or beggerie . That part of the wheele which is one while highest , is presently down againe in the durt ; so they that to day are in the top of honour , before to morrowe may be brought to deep disgrace . Agathocles of a Potter became a Potentate , being aduanced from the dirty Clay to the Crowne & Diademe : On the contrary Dionisius fell from his princely Throne to a poore Pedagogue in Corinth , God hath put downe the mighty from their seate , and hath exalted the humble and meeke f : God taketh the simple out of the dust , and lifteth the poore out of the mire , that hee may set him with Princes , euen the Princes of the people g : Wrastlers vse to list thē vp on high whom they purpose to cast downe on the ground , with greater violence : such a wrastler is the world , that hath hoysed many , but to giue them a greater fall . The world is troublesome as the Sea which cannot rest Esay 57. 20. such tossing and troubling there is in it ; It is as brittle as glasse , very bright but quickly broken ; The world passeth away and the lust thereof h : The world is a swelling Sea through pride , blew thorow enuy , feruent through anger , deepe through dissembling , vnquiet through couetousnesse , fomie through wantonnesse , supping vp all through the care of the belly . Where the greater fishes eat vp the lesse . Is the world so turbulent and transitory , what madnesse is it then to bee so fast nayled to it in our affections , that wee can hardly bee knockt off from it , or as wee did verily beleeue there were no other world to come . Wee suffer a great deale of trouble which is certaine to prolong our dayes a little time , which are vncertaine ; for this world is not our mansion house ; or permanent ; but an Inne or rather but a thorow-fair , through which we must passe to our owne house and home : Heere we must so lodge this day , as that we must be ready to depart the next ; and though wee loue it neuer so well , and liue in it neuer so long , we shall finde , and be forced to confesse at last , when wee must leaue it ; that it hurts many , heales few ; promseth much , performes nothing . Let worldly men vaunt of their knowledge , how to get , and keepe , and saue , and thriue ; the knowledge is little worth while the world knoweth not God i : they may speak of their quicke and stirring spirits , but a better Spirit then theirs hath spoken it , that the world receiueth not the spirit of truth k : They may reprooue the Saints of God for singularity , but the Holy Ghost reprooueth the world of sinne l : They may thinke themselues iolly wise men , But the wisedome of the world is but foolishnesse with God m : They may prey vpon the poore , but our Sauiour did not pray for the world n : They may play Rex , and domineere as Kings here , but Christs kingdome is not of this world o : Now if any godly soule shall say , how may wee ouercome this world ; I will tell him in a word or two , but it is sooner sayd then done : First , Wee must not loue this world , nor the things of this world more then God. Secondly , wee must not liue after the fashions of this world , which are all either vaine or wicked p : Thirdly , Wee must vse this world as though wee vsed it not q : Fourthly , wee must not bee seruant to our seruant the worlde . Fiftly , if we truely iudge of the world , of all the pleasures , and profits , and dedelights thereof , as Salomon hath taught vs , who had tryed it well , that all is vanity and vexation spirit . The best but vanity , and the most vexation ; and so much for our second maine enemy which is the world . The third enemy is the Flesh. THe third enemy is our flesh , an enemy in our owne house which lies betwixt our brests and bosome , and therefore more dangerous . This flesh of ours is a Iudas which doth kisse , but it is to kill ; a Dalilah in Sampsons bosome , a Caine to Abel , an Absolon to Ammon , a Ioab to Amasa , and in a word the common cut-throat of our soules . As a moath which is bred in a garment and nourished by it , doth notwithstanding fret and spoyle it , so the flesh doth goe about to eate out our soules , and doth fight against the spirit which giues life & beeing to it r : Ciuill warres you know are farre more fearefull then forraine innations : such is this fight of the flesh against the spirit , it is inward , and neare at hand to hurt vpon all occasions , wee beare about with vs our greatest enemy , which will stab the soule , or rob it of all rich graces of the spirit ; darken the vnderstanding , dull the memory , fatte the heart , blind the eyes , stop the eares , and strip the soule starke naked of all goodnesse . If wee haue a Pharaoh a bloody Tyrant abroad , wee shall haue a Iudas a plodding traytour at home , and how hard is it to preuent the harmes which such an insinuating and close aduersary may pull vpon vs. Hee that ruleth his owne minde , is better then hee that winneth a Citie s : He that represseth & keepeth vnder his intemperate passions and violent affections , doth a greater exploit , and more praise worthy , then hee that conquereth Cities , and Castles , and Townes , and Towers , Anger , wrath , couetousnesse , and such corrupt affections are our capitall enemies ; I may tearme them our Turkes against whom wee must dayly warre and fight , and that without fainting , least they bring vs into bondage , for of whomsoeuer a man is ouercome , euen vnto the same is he in bondage t : Sampson did much hurt to his enemies the Philistims , yet himselfe was ouercome , if not with filthy , yet with fond and foolish loue . Alexander the Great Conquered a great part of the world , yet would hee not conquer his owne anger , or command his drunken desires . Many rule and gouerne Cities , Armies , and Families , yet are seruants to their sensuall pleasures and delights . That Emperour therefore is worthy praise , which ruleth his owne propper affections ; If thou wilt haue all subiect to thee , subiect thy selfe to reason . Thou shalt gouerne many , if reason gouerne thee , and rule many , if thou be ruled by reason , but if thou suffer the flesh , to haue the soueraignty , & set the Crowne on her head , thou shalt be sure to liue like a slaue , and die no better then a beast . But how shall wee ouercome this Enemy that is alwayes at home ? I will tell thee , by these meanes , and with these weapons . First , we must obstaine from fleshly lusts which sight against the soule u . Secondly , we must tame our bodies by fasting and bring them into subiection x . Thirdly , we must mortifie our members y . Fourthly , we must abstaine from all appearance of euill . Fiftly , wee must not pamper the flesh . Sixtly , we must reiect such motions as the flesh doth iniect , and that at their first entrance , the Serpent must be crushed in the shell , the Foxe must bee taken while he is a cubbe . The last enemy is sinnne . THe last Enemie with whom we are to make warre in this world , is Sin , a busie enemie , because he is a borderer , an inhabitant , an innmate ; one that eateth with vs , sleepeth with vs , walketh with vs , rideth with vs , and meeteth vs at euery turning : as fire in the flint , so sinne is in the seede , it is bred in the bones , and will not out of the flesh , vntill Iosephs bones be carried out of Aegypt ; that is , vntill we be out of this World. Sinne is a Iebusite , a seditious neighbour , and an insinuating mate , so hath it eaten into the nature of Man with its canker and contagion , that his affection is infection , his reason treason , and his will wayward altogether , and auerse from good . The more the Law of God doth forbid sinne , the more doth man commit sinne ; we run with all might and maine to that which is forbidden , for it falleth out commonly with sinners as it doth with sicke men : Commonly the meats that are forbidden by the Phisitian , are a kind of sauce to prouoke appetitite in the patient , most of all to desire these meats . As swelling waters , the more they are barred their course , the more they rage and swell , and ouerflow and beare downe all before them ; so the more the Law doth seeme to barre and bolt the current of committing sinne , and to set the bounds which they should not passe ; the more is sinfull mans nature enraged , and the more the swelling waues of wickednes do ouerflow & make their fultide ; the more shold be our care & courage to encounter it , and set our selues to fight against it . Of our selues indeed we cannot ouercome it , but if we follow our Captaine Christ Iesus , it shall neuer ouercome vs. Saint Paul had experience both of his conflict with sinne , and conquest ouer sinne . O wretched man that I am ( saith he ) who shall deliuer me from the body of this death . I thanke God through Iesus Christ our Lord z . He it was , that was made a sacrifice for sinne a , as Ioshua shut vp Kings and Princes in Caues of the earth , and rolled great stones on the mouth of the Caues b : So sinne shutteth vp greatest Emperours prisoners , and rowleth stones , and layeth great stumbling blocks in their way : and as none could ouercome the roaring Lyon , but the Lyon of the tribe of Iuda c : So none could free men , out of the prison whereinto sinne had cast them , but onely Christ ; For this cause Christ tooke flesh vpon him , that so hee might die in his flesh , & through death destroy death , and him that had the power of death that is the diuell d . So that Christ hath carryed away the gates of death , as Sampson sometime did the gates of Azzah e , and hath by his power preuailed ouer those vncircumcised Philestims , euen sinne and death , and the diuell and hell ; and though we be too weake of our selues to conquer sinne , yet we must follow our Captaine Christ , as fast as we can , and as farre as wee may . First , by flying from sinne . Secondly , by dying vnto sinne . Thirdly , by hating all sinne , yea the very garments spotted with the flesh f . Fourthly , by true faith , for that doth purifie the heart g . And thus much for the fourth Enemie , now take a view of all these together , consider their malice , their might and the multitude of souldiers which fight vnder them , and we shall plainly see the truth of the point proposed , that while we liue in this world , wee must looke to fight and prepare our selues for this Warfare . A preparation how to die well . The first Vse is for instruction , in that we haue so many Enemies to stand vpon our guard , let vs keep watch and ward continually , let vs be as carefull to resist , as our aduersaries are to assault . A carefull watch is the chiefest point in Warre , and therefore this is often commanded in the Word of God ; Watch , for you know not what houre your master will come h : VVatch and pray i , Awake to liue righteously , k , Be sob●r and watch l . Vnto this command , God had for our incouragement annexed a promise of no lesse then blessednesse . Blessed is the seruant whom the Master when he commeth shall finde watching m . Blessed is he that watcheth n . Blessed is the man that watcheth daily at my gates o . Christ will cause them that watch , to sit downe at Table with him , where they shall be at ease from paine ; at rest , from labour ; full without hunger , healthy without sickenesse ; and haue fulnesse of ●irth and solace , without any mixture of sorrow or mourning : God is the Center of the soule , as euery thing doth rest in his Center , so our soules shall rest in God : My people , saith God , by his Prophet , shall dwell in the Tabernacle of Peace , and in sure dwellings , & in safe resting places p . Thirdly , as we haue precept to watch , and promise of blessednesse if we doe watch ; so wee haue a patterne and example of watching , worthy to be imitated , for it is Christ himselfe . What Souldier will not be glad to watch with his Captaine ? what Christian will not runne to watch , when they heare Christ thus kindly calling them ? Could ye not watch with me one houre q . VVatch , Behold the easinesse , I bid you not fight for mee , or die with me ; but watch onely , and that an houre : Behold the easinesse , not a yeere , or a weeke , or a day , but an houre . Lastly , by watching as wee follow Christs patterne , so we shall be prepared hereby for Christs comming , which will be in an houre that we know not r . The second Vse serues to teach vs to cast off all carnal security seeing we haue so many enemies to encounter withall . The Diuell is another Herod ; the World is a flattering Pharasie , the Flesh a treacherous Iudas , and Sinne a seditious Iebusite ; And therefore little cause haue wee to walke without our weapons , or sleep in security . Whē the old world was secure , it was drowned s . When Sodome and Gomorrha were secure , they were burned t . Whē Sampsō was secure , his eyes were put out u . When Ionah was secure , and slept in the side of the ship , hee is shaken with the waues , and the lo● doth designe him to bee cast into the Sea x . When the rich man was secure , his soule was taken from him y . As Bankrupts neuer care to pay their debts till the Serieant bee vpon their backs ; so many secure men neuer thinke how farre they runne daily in arrerages with God , till they be arrested by death , at the suite of the great Iudge , and so be cast into prison . This security is the Mother of negligence , and high way to destruction ; for as the oxe when he is driuen to the slaughter , goeth willingly , because his hope is ( if I may so speake it ) that he shall goe to grasse in some better pasture , and neuer feare , till the axe be ready to fall vpon his head ; or as a foole , when he is led to the stoak● , goeth cheerefully , and neuer shrinketh vntill his feet bee fast snared therein ; euen so many men goe securely forward , wandring in the broad way without remorse of conscience , perswading themselues they are safe , when indeed they are secure , and neuer perceiue their owne folly ; till they be insnared in destruction : many are carefull for others , but secure for thēselues ; they looke on other mens faults with both eyes , but scarcely with one on their owne ; either they will not see their sinnes , or if they see them , they wil slightly passe them ouer without any serious consideration : They cry Peace , Peace , when destruction is at their doores z . They that finde themselues in good health , neuer seeke or send to the Phisitian ; and they also that are soule sicke , and dangerously diseased , but feele it not , doe neuer cry after Christ , they seeke little after him , and set lesse by him : Thirdly , the hope of a happy reward should encourage vs to wage Warre against those our enemies ; He that neuer comes forth to fight , can neuer conquer ; & he that doth not conquer , shal neuer be crowned ; he that ouercommeth , will I giue to eate of the Manna that is hidde , and will giue him a white stone , and in that stone , a new name written , which no man knoweth , sauing he that receiueth it a . He that ouercommeth and keepeth my words to the end , to him will I giue power ouer Nations b . To him that ouercommeth , will I giue to eate of the Tree of life , which is in the midst of the Paradise of God c . And so often in the same Chapter you may see it to be the posee of all the Epistles ; to him that ouercommeth will I giue , either grace , or glory , or both ; not to him that steppeth forth into the battel , and starts backe againe ; nor to him that draweth his Sword , or giue a blow , or looseth some blood ; but to him that ouercommeth , that fights it out till hee haue foiled his enemy and wonne the field . So if wee suffer with Christ , we shall raigne with him ; suffer here , raigne in heauen ; suffer misery , raigne in glory ; for , from the crosse , wee must come to the Crowne . A Souldier must fight before he can winne the victory ; he must be a Souldier , before he can bee a Captaine . There is a Crowne of righteousnesse laid vp ; But for whom ? for such as haue fought a good fight d ; and it is not a good fight , vnlesse we ●uercome . The penny of eternall life is promised to labourers , not to loiterers , to workers , not to idle ●wanderers ; to those that are in the Vineyard , not to such as stand staring in the market place . Suffer affliction , saith the Apostle , as the good Souldier of Iesus Christ ; No man that warreth , entangleth himselfe with the affaires of this life , because hee would please him that hath chosen him to be a Souldier ; and if any man striue for a mastery , hee is not crowned vnlesse he striue as he ought to doe e , and can wee then hope to bee crowned , if we striue not at all . Worldlings wrastle for a corruptible Crowne , as vncertaine whether they shall obtaine it or no ; but it is not so with the true Christian , he runneth not as vncertainly , he fighteih not as one that beateth the ayre f : Some will say that afflictions and troubles doe hinder many Souldiers that they cannot fight as they would : but the Apostle puts them both together . Suffer thou affliction , as the good Souldier of Iesus Christ , looking to the reward that Christ is ready to giue thee as soone as the battell is ended . Thy fighting is but for a moment ; thy triumph is for euer ; thy fighting is light , thy reward heauy ; A waight , and excellent waight ; a more excellent , a farre more excellent and eternal wayght of glory g . Where God purposeth to heale , he spareth not to launce ; he ministreth bitter pils to purge corrupt humours , and sendeth Embasies of death and renenge where he meanes to preserue , and where he purposeth to bestow eternall life and felicitie . Ioseph accused his brethren as spies , when he meant them least hurt , and restrained little Beniamin as guilty of that , whom he knew full well to bee a guiltlesse innocent ; but these accusatious were like water in a Smiths Forge , which serueth to kindle , not to quench ; it was a rough entrance , to a most kinde vsage ; an outward shew of suspition , the more plainly to vtter his entire affection ; so dealeth God with his children for they haue gone through fire and water , but he hath brought them out into a wealthy place h . Many goe out of prison and chaines , but their iourneyes end is to a Kingdome , many in few things are vexed , but in more they are well considered . Though the godly are tryed like gold in the furnace , yet God loues them neuer the lesse for it , but makes them the purer by it : If afflictions be grieuous , yet at the least the godly gaine this by it , that it makes the soule more sober : If God beginne , with I haue afflicted thee , he will doubtlesse end with I wil afflict thee no more i . And as we are partakers of Christs suf●erings , so wee shall be also of his consolation k : If we die with him , with him shal we liue : And if we bear his Crosse we shall weare his Crowne , God woundeth vs sometimes , but his wounds are the wounds of a friend , for whether hee denounce iudgement , or inflict it , all is for our good in the end . He sent Ionah to Ni●●neh to threaten and ouerthrowe , but his intent was to bring them to repentance , that hee might manifest his greater mercies . He sent Esay to Hezekiah to tel him of his dying day l : but his meaning was to mooue him to amendment that he might adiourne his life yet longer : Hee suffered Daniel to bee throwne into the Denne of Lions but it was to aduance him to greater credite . Hee that had seene Ioseph in prison vniustly ; Mordacay with a gibet before his eyes , would haue bewayled there case , but had hee knowne that Iosephs prison would haue ended in a Princedome , and Mordecay his perill with royall preferment : hee would rather thinke them much beholding to God for the ensuing felicitie , then greatly to be pitied for their present misery . The Musitian straineth not his strings to high for feare of breaking , neither doth let them to low , for feare of discord ; so God will keepe a meane , neither suffering vs to bee carelesly secure , nor driuing vs for want of comfort to dispaire . Who then wil not warre when hee shall be sure to triumph hereafter ; If wee ouercome , we shall goe home to our fathers house m : To the Citie of the liuing God , the heauenly Ierusalem : Heb. 12. 22. Lastly , we must fight for feare wee be ouercome , for then what mercy can bee expected at the hauds of our spirituall Pharaoh , what delight in the prison , where there is nothing but : howling for griese , gnawing of the tongue for sorrow , gnashing of the teeth for feare & paine n : There is neither hope , nor helpe , nor ease , for the fire is vnquenchable , & the worme shall not die o : there is no end , for the paine is euerlasting ; there is no light but darknesse , nay a land of darkenesse more palpable then that of Egypt p : It is violent fire which shall deuoure the adnersary q : A lake of fire burning with brimstone r : In which Lake the men that are ouercome are cast , and shall lie burning day and night for euermore s : where insteed of order , there shall bee confusion ; insteed of Halaluiah , there shall be cursing ; insteed of mirth , mourning ; insteed of ioy vnspeakeable , vnconceiueable , and which is worst of all , eternall torments . In that place the sweetest harmony shall be howling , and the greatest cōfort confusion of faces . When Adeni-zedeck was taken the men of I●da & Simeon cut off the thumbes of his hands , & of his feet t : So our spirituall enemies will deal with vs if they ouercome vs , and farre more cruelly . They will put out our eyes that wee shall not lift them vp to the heauens from whence our help doth come ; they will cut off our hands , that wee shall not lift them vp in prayer vnto God , as the Apostle exhorteth u : They will pull out our tongues , that we shall not speake to God in prayer , and they will binde vs hand and foot that we shall not be able to helpe our selues , or goe to other to seeke for helpe x : Thus wee haue seene the quality of mans daies , how they are sharpe ; The second generall point notes the quantity of our dayes , that they are short in these words , Are not his dayes as the daies of an hireling . The Christians Crowne of glory after warfare . ARe not his dayes as the dayes of a ●ireling , an hireling hath a time appointed and limited how long hee shall labour , and then to haue his wages ; so man hath a time appointed to warre and fight , and then to haue his reward , which is promised by him that di● neuer deceiue any , the grand Captaine , Christ Iesus , who will confesse such as serue him before his Father , and before the holy Angels y : an hireling looketh and waiteth when his day will end that hee may haue his hire ; so the godly , desire to bee dissolued and to bee with Christ , that they may receiue the Crown , of glory prepared for thē . Many profitable points might hence bee collected , but the time will not giue me leaue to stand vpon all , onely this I will briefly vrge . That man shall then receiue his rewarde when hee hath ouercome , when he hath done his worke , God will not denie his wages , this rewarde is not carnall but spirituall , not earthly but heauenly , not mans but Gods , not merited but giuen of mercy . This reward is layd vp z : and it is a Crowne , not of thornes , as on Christs head , nor of gold , as on earhly Kings heads , but a Crowne of righteousnesse , so Paul cals it a Crowne of life ; so Iames names it a : a Crown of glory ; so Peter stileth in b : yea a Crowne incorruptible and euerlasting . When thou hearest of a Crowne conceiue a triumph , for Crownes are layde vp for them that after victory triumph ouer the enemy . There is no garland where there is no gole to runne to , there is no victory , where there is no enemy ; there is no hire , where there is no labour ; and there is no happinesse , where there is no tryall by temptation : and rather then such as fight the Lords battels against sin and Sathan , the world and the flesh , shall want either Credit or Comfort , God himselfe shall be their Crown . In that day shall the Lord of hostes be for a Crowne of glory , and for a Diadem● of beauty vnto the residue of his people , Esa. 28 5. So runne that you may obtaine this Crowne . Such as wrastle or runne in a race , will diet themselues before hand , and endure much when they come to fight or runne , euen sweate , and pant , and blow , and bleed ; how much more should Christians in this course & conflict of Christianitie ; especially , considering the enemies with whom wee are to fight and wrastle are farre mightier ; for they wrastle but with men made of the same mould and mettall that wee are : wee with principalities and powers , and wicked spirits : the time that we are to fight is farre longer , they but for an houre or two ; but we al the daies of our life , the Crowne for which wee striue is farre better : they did wrastle for the applause and commendation of men , or for a garland of flowers , which did fade in a day : we for an incorruptible Crowne of glory , which God shall giue vs in his kingdome . Let no man looke for his reward in this world , but in the end of the day , that is , after death : then the wages shall bee paid , when wee rest from our worke . As L●…ch called his sonne Noah because he should comfort him , and make all his labour and sorrow to eease and end c : Euen so all iust and righteous men may call death their Noah , the sonne of their rest , and end of there labours , and sorrowes , and sicknesses , and sinne , and shame ; for then these and all other miseries shall bee done away , and shall neuer be againe , and then shall hee be crowned that hath ouercome . This may serue to let Christians see what a gracious Master they serue , who will not see their worke vnrewarded . The wicked indeed in a pow●ing and repining humour , will say as Iob settes it downe d : VVhat is the Almighty that we should serue him , and what profit should we haue of we pray vnto him : But the Christian will gladly confesse , that their wages is farre beyond their worke , for if wee ouercome , the Crowne is not due of debt : heauen is no purchase of ours , but a free inheritance giuen to the godly for Christs sake . Eternall life it the gift of God through Iesus Christ our Lord e : Euery man shall receiue according to his workes , but not for the worth and merit of his workes . The Crowne is of mercy , not of merit , and where there is need of mercy ( as what man doth not need it ) there is no standing vpon merit . The Apostles reason in this point is plaine : If saluation bee of grace , it is no more of workes , for else were grace no more grace , and if it be of workes it is , no more of grace , for else were workes no more workes f : But saluation is of grace , as the same Apostle hath plainely deliuered g : By grace are you saued through faith , and that not of your selues , it is the gift of God , not of workes least any man should boast . Indeed we are created in Christ Iesus vnto good workes , that wee should walke in them , as it followes in the same place ; that we should walke in them , not that we may merit by them . For good workes are the way wherin wee must walke to the Kingdome of Heauen , but they are not the cause that wee are Crowned when wee come there . Good workes wee all know proceed from the grace of God and therefore God cannot any way be indebted to vs for his owne which he giues vs. Doth not Dauid say , all things come of thee , and of thine owne hand , we haue giuē thee h . Who hath giuen vnto him first , and hee shall be recompenced i . We are borne to doe good , and our whole course must be to walke in Gods commandements , and a speciall commandement is , to bee fruitfull in good works k : As hirelings are busied all day , so must wee as long as we liue here exercise our hands vnto good works . These are the best apparell of Christians , and their most durable riches and treasures . What one point doth God more presse vs vnto , then this duty of doing good workes , bring forth workes worthy amendment of life l . Be zealous of good workes m . And this wee cannot be till we be in Christ ; without me , saith our Sauiour , ye can doe nothing n . As a graft can bring forth no fruit which is not set into a stocke : so no man can possibly turne his hand to any thing that is truely and formally good , till he be ingraffed into Christ : and therefore it should be our wisedome and comfort to shew by good conuersation our works o , and our loue to prouoke one another to good works p . A faith busie in obedience , and fruitfull in good works , is the fruits of profitable Preaching , and conscionable hearing ; a godly life is the Christians badge whereby he is knowne , it is the Ensigne , shewing whose Souldier he is , and to whom he belongeth . As the pleasant and delghtfull fruit which the Spies brought out of the promised land ; shewed that that was pleasant and profitable , so a godly conuersation , sheweth that a man is the child of God , and seruant of Christ. Last of all , let this serue to exhort all true Christians to liue godly in this present life , & alwayes to look for , yea , and long for death ; to welcome and embrace it when it doth come , for there is no other meanes to put an end vnto our troublesome Warfare , and to put vs in possession of our promised reward , but onely death . The poore Apprentice counts when the date of his Indentures ende , that hee may bee made free ; the Day-Labourer lookes when the Sunne will set , that he may leaue worke ; The Seafaring man and Passenger is faine when they come within kenne of land , that they may attaine the Hauen ; and shall not we , whose Indentures end not but by death ; who must not leaue working till the Sunne of our life be set ; and who can neuer come within ken of the Hauen of Heauen , till we see some signes of death , welcome it with all our hearts . It is no wonder indeed , if the wicked looke pale and wanne at the warning of death , because they discry beyond death , a day of Iudgement , and beyond that , they behold hell ; well may they be deiected , when they feele sicknesse , and almost desperate , when they finde the pangs of death vpon them ; for besides the paine of death , euery sinne serues as a Fury to torment the soule , and to make it loath to depart out of the prison of the body . But the godly who haue wrastled and made Warre here with their spiritual enemies , are glad to heare that the time is come when they shall be crowued . It was a cleare heart , nothing els could doe it , that gaue so bold a f●rehead to that good Bishop , who durst on his death-bed professe ; I haue so liued , as I neither feare to die , nor shame to liue ; for if we so l●… , as alwayes looking when we shall die ; we shall so die , as not doubt but be Crown●d with Christ in his Kingdome . The Commendations of the deceassed Partie . ANd now blessed and beloued Brethren ; That little Boxe of oyntment which I haue brought for the buriall of this worthy and Worshipfull Knight ; I hope you will giue mee leaue to powre forth ( for a good name is like a pretious oyntment powred out ) and I doubt not but to fill the house with the sauoure of it ; and though I cannot sufficiently set forth his commendations , yet I dare not so much wrong him that deserued it , or you that expect it , or my selfe that owe it , as to be altogether silent ; lend me your patience then a little , till I discharge this due debt of deserued praise , not to be denyed vnto the dead . To liue well , and to die well , as they are inseperable companions ; so they are the most certaine tokens of a true Christian , and the greatest commendations that in fewest words can bee giuen a man ; which whether they bee not due to the deceassed Partie , those that knew him best can well witnesse , and you will confesse when you shall haue heard the particulars which I can but onely point at . The Hebrew Doctors say of their meanest Magistrates , whom they call the Court of three men , that there must be in euery one of them these seuen properties ; VVisedome , Meekenesse , The feare of God , Hatred of Mammon , Loue of the Truth , Loue of their fellow Creatures ; that is , of other men , and that they be men of good name ; and these seuen are indeed the same in effect with those that we finde mentioned in Exod. 18. 21. and Deut. 1. 13. And did sweetly concurre in this Man menaging the affaires of the Common wealth wherevnto he was called ; and did carefully and consciouably discharge . I. His wisedome . FOr first his wisedome was well tryed and prooued to be sound in his singular dexterity to search into , and his happy successe in putting an ende , to such Causes and Controuersies as were committed to him ; which commonly were as many and materiall , us to any one man ; and what was it but his wisedome and mature iudgement which made cunning and crafty Companions , by all meanes feare to come before him , lest they should be detected ; and poore ignorant and innocent people so fast to flocke vnto him , that they might be directed , by his direction . II. His Meekenesse . ANd how could hee chuse but bee wise , who was so meeke ; and so mildely and calmely did he ●●rry himselfe : that as the Heathen Hit●ites , when they saw Abrahams meeke and milde carriage towards them ; saide , surely thou art a Prince of God amongst vs : so stubberne and sturdy Malefactors were almost well pleased with those punishments he inflicted vpon them , so sweetly tempered with meeke and soft answers to their doubts and admonitions for their well doing : Thus did he carefully practise that precept of the Apostle ; which as it concernes all Christians , so particularly Ministers and Magistrates . Gal. 6. 1. Brethren , if a man be fallen by occasion into any fault , ye which are spirituall restore such one with the spirit of meekenesse , considering thy selfe , least thou also bee tempted . III. His feare of God. ANd how could he chuse but be both ●ise & meeke , whose soule was seasoned with the fear of God , which is both the beginning of Salomons Prouerbs r : The feare of the Lord is the beginning of wisedome : And the end of Salomons preaching s : Heare the end of all , feare God and keepe his Commandements , for this is the whole man : without this I know not whether men be more foolish or fierce , by this they are made both wise and meeke , and for his feare of God ( though this be a sparke which the firy eyes of God can discerne , the fleshly eyes of men may be deceined ) yet those that knew him , how duely and daily he obserued his Deuotions , both for prayer and reading ; How willingly and feelingly , hee would conferre of matters of Religion ; how deepely hee detested all Poperie and superstition ; how diligently he frequented the gates of Gods house ; how attentiuely hee hearkened to the preaching of Gods Word , and for the helpe of his memory , would note downe many worthy sayings deliuered by diuers Preachers , which were found in his studie after his death : how wisely he made choyce of such bookes , as may help forward our mortification , wherein hee could not too much commend Master Perkins Workes , the Deceitfulnesse of the heart , and the Practice of Pietie : must needs confesse that hee did indeed truely feare God IIII. His hatred of Mammon . COuetousnesse & Contentednesse , can no more agree together , then fire and water ; & how could he but bee content whose delight was in the Lord ; which as Dauid saith , wil bring a man his hearts delight : Godlinesse is great gaine with contentation , not if a man can bee content , for that brings contentation with it , wheresoeuer it comes : And as impossible it is for a Godly man not to bee contented , as it is for a contented man to be couetous ; his feare of God therefore frees him from this breeding sinne of couetousnesse : Couetousnesse is cruell , so was not hee ; but kind hearted towards all . What Tenant can complaine that hee did ouer rack their rents ? what neighbour can iustly accuse him that hee did ouer-beare them in their right ? or ouer-burden them with his might ? Couetousnesse is alwaies complaining of some thing that it wants ; so was not hee , but most thankefully acknowledged Gods goodnesse for that hee had . Couetousnesse keepes no hospitality , hee did ; and that not onely vpon good dayes , like some that will kill an Oxe or two at Christ-tide , that scarce kill a Sheepe all the yeare after : but all the yeare long , yea many yeares together , without euer seeking to liue in some corner of a City to saue charges , as too many far more able then he , daily doe . Couetousnesse is ●unning and crafty , so was not hee ; but like a true Nathaniel in whom there was no guile ; hee louing nothing better in others , nor practised nothing more carefully in himselfe , then plaine downe-right honest dealing . V. His loue of the Truth . ANd this is not ouely the worde of truth , as the Gospell is called ; as heere it is taken , that is , true dealing both in word and deed . Hee who knew that Dauid would not endure a lyer to tarry in his sight , and that God will not suffer a lyer to come in his kingdome , made it his Christian 〈◊〉 that neither his tongue might belie his heart by speaking otherwise then he thought ; nor his hands belie his tongue , by doing otherwise then hee spake . Li● not one to another , saith the Apostle t : for you are members one of another . VI. His loue . ANd indeed such was his loue to his fellow mēbers , that he took as tenderly what did touch thē , as if himselfe had felt it ; his sympathie & fellow-seeling of his brethrens wrongs , made him ready to heare any poore mans complaint , and to helpe them if hee could : sometimes speaking for them , sometimes writing for them with his owne hand ; alwayes in his heart pittying the poore and oppressed . Hee knew how fatall it is for members of the same bododie to fall out amongst themselues , and therefore hee was alwaies busie in that blessed worke of making peace : Composing controuersies , and ending sutes of Law ; sometimes by faire words , intreating ; sometimes by giuing counsell , aduising ; sometimes by plaine and and pregnant places of Scripture , conuincing the wilfull : there were not many dayes in the whole yeare ( excepting the Sabbath ) wherein hee was not sought vnto : and many times would hee sit from morning till night , hearing and examining such matters as came before him , being demanded by some why hee would sit so long , so tyring out himselfe , spending his spirits , and endangering his health : his answer was , that by his place and calling , and good of his countrey hee was to doe it : and for himselfe hee said hee was as a Candle , wasting himselfe , to giue light to others ; disquieting himselfe , to quiet others ; and troubling himselfe , to free others from trouble . To conclude , this particular , there are more then many that can witnesse , that as it was said of Iob u : so wee may say of him , that he was eyes to the blind , feet to the lame , a father to the poore , and a friend to all . Finally , for his good name , the sweet sauour of it spread it selfe further then himselfe was knowne , and begins now after his death to grow stronger and stronger . Iacobs body was neuer embalmed with so sweet spices , as this mans name and memory is seasoned with the sauour of his vertues ; and euer shall be honoured with variety of fresh praises , which not only his godly life which you haue heard , but his gracious death which in a word you shall heare , will alwaies afford . It is the nature of naturall motions , that the nearer they come to their end , the swifter they are : surely we may easily imagine that this mans motion to heauen was come naturally ; such haste he did make thither , now towardes his end . Hence it was that he professed that he was wearie of this world , wherein he neuer found any sound comfort or content : that hee was desirous to goe to his owne home , for here hee sayde , he was but a stranger and pilgrim ; not long before he fell a sleep , he cited two verses of the 39. Psalme . The words are these , Heare my prayer O Lord , and hearken vnto my cry , keepe not silence at my teares ( and with those wordes wept ) for I am a stranger with thee , and a saiourner as all my fathers were , stay thine anger from me , that I may recouer strength before I goe hence , and bee no more seene : What shal I say of his humble Confessiō , that hee was a great sinner , his strong Considence in Christ his Sauiour , that sweete peace of conscience which hee did finde in his foule , by the assured remission of his sins , and that infallible assurance of saluation , that hee should l●●e for euer with God : of which , and other points he sweetly discoursed fiue dayes before his death , not without sighes and teares , the true messengers and best Orat●rs of a penitent soule . Thus might he at his death make as bolde a profession as that good Bishop : I haue so liued , that I am neither affraid to die quickly , nor ashamed to liue l●nger : hee need not indeed , for a good life is the forerunner of a good death : As I●r●● saith , I haue not read nor heard , but that hee who liued well , died well . Thus wee know this Worshipfull Knight , and worthy Gouernour in his Country liued ; and thus , we doubt not but he died in the Lord , and liueth with the Lord. The Lord grant vs all grace to liue and die in him , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A10033-e340 a Iob. 1. 1 b Iam. 5 , 11 c Iob. 1 , ●1 d Iob. 14 , 1 e Gen. 47 , 9 f Gen. 25. 7 g Gen. 35 , 28 h Iob. 10. 28 i Iob. 1 , 12 k Ver. 4. l V●● . 17. m Iob. 2 , 7 n Iob. 2 , 9 o Iob. 16. 2 p Heb. 9 , 27 q Iob. 14 , 5 r 2 S●m . 12 18 s Gen. 5 , 27 t Eccl 3 , 12 u Gen. 15 , 13 x Exo. 12 , 41 y Psal. 77 , 19 z Gal. 4 , 4 a Ioh 8 , 59 b Ioh. 11 , 57 c Ioh. 18 , 4 d Mat. 28 , 6 e Gen. 8 , 22 f Iob. 14 , 16 g Psal. 39 , 4 h Mat. 10 , 30 i Gen. 4 , 81 k Gen 7 , 21 l Gen. 19 , 24 m Num. 15 36. n Iudg. 19 , 29 o Iug. 16 , 30 p Luk. 13 , 4 q Iug. 4 , 21 r 1 King. 13 24 s 2 King. 2 24 t Luk. 23 , 39 Vse 1. u Act. 23. 12 x Den. 34 , 5 y 1 Kin. 2 , 10 z 2 Chro. 〈◊〉 12 Use 2. a Mat. 10 , 29 b Amos 3 , 5 c Deut. 28. 21. 3 Vse . d Iob 14. 14. e Phil. 3. 21. f 〈◊〉 Kin , 6. 23. g Eccles 7. 4 h Ioh. 16 21 i 1. Sam. 2. 6. k Phil. 1. 23. l Heb. 13. 14. m 1 Pet. 2. 1. n Psal. 39. 12 o Gen. 18 , 27 p Psal. 22. 6. q Rom. 6. 23 r Iob 30. 23 s Iob 4. 19. t 2 Cor. 5. 1. 4 u 2 Tim. 3. 12. x Acts 14 , 22 y Iug. 9 54. z 1 Sam. 31 4. a 2 Sam. 17. 23. b Mat. 27. ● . 5 c Luk. 12. 40. d Isa. 38. 〈◊〉 . e Psal. 51. 4. f Rom. 12. 18 g P●o. 1. 24. h Eccles. 12 , 1. Doct. 2. i 1 Pet. 5 , 8 k Gen. 3. 1 l Mat. 4 , 3 m Luk. 4 , 2 n Eph. 6. 15 o 1 Pet. 5 , 9 p 1 Iob. 5. 4 q 2 Cor. 16 13 r Luk. 22 , 31 s Rom. 1 , 16 t Heb. 4 , 11 u Psal. 119 , 105 x Tim. 3. 15 y 2 Kin 20 , 2 z Iona. 2 , 1. a Psal. 50. 15 b Luk. 18. 13 c 2 Tim. 4 10 d Iam. 4 , 4 e 1 Ioh , 2. 15 f Luk. 1 , 52 g Psal. 1 ▪ 3 , 7 , 8 h 1 Ioh , 2 , 19 i Iob. 1. 10 k Ioh , 14. 1● l Ioh. 16 , 8 m 1 Cor. 1● 20 n Ioh. 17 , 9 o Ioh. 18. 36 p Rom. 12. 2 q 1 Cor. 7 , 31 r Gal. 5 , 17 s Pro. 16 , 32 t 2 Pet. 2 , 19 u 1 Pet. 2. 11 x 1 Cor. 9. 27 y Col. 3. 5. z Rom. 7. 25 a 2 Cor. 5. 21 b Iosh. 10. 27 c Reu. 5. 5. d Heb. 2. 14 e Iug. 16. 3. f Iude 23. g Acts. 15. 9. Vse 1. h Matth. 24. 42. i Mat 26. 4 k 1 Cor. 〈◊〉 34. l 1 The. 〈◊〉 . 〈◊〉 m Mat 26 46. n Reu. 〈◊〉 . 〈◊〉 . o Pro. 8. 33. p Isa. 32. 18. q Mat. 26. 38. r Luke 12. 40. Use 2. s Gen. 7. 23. t Gen 19. 24. u ●ug . 16. 21. x Ion. 〈◊〉 . ●5 . y Lu● . 12. 1● . z 1 Thess. 5. 3. a Reu. 2. 17. b Reu. 2. 26. c Reu. 2. 7. d 2. Tim. 4. 7 e 2 Tim 2. 34. f 1 Cor. 9. 25 g 2 Cor. 4. 17. h Psal. 66. 12 i Nah. 1 , 12 k 2 Cor. 1 , 7 l Esa. 38. 1 m Ioh. 14 , 〈◊〉 n Re. 16. 10 o Mat. 3 , 12 p Iob. 10 , 21 q Heb. 10 , 17 r Reu. 9 , 20 s Reu. 20 , 10 t Iudg. 1 , 6 u 1 Tim. 2 , 8 x Mat. 22 , 13 y Reu. 〈◊〉 . 6● z 2 Tim. 4 , 8 a Iam. 1. 12 b 1 Pet. 5 , 4 c Gen. 5 , 29 d Iob. 21 , 15 e Rom. 6 , 23 f Rom. 1. 6 g Eph. 2 , 8 h 1 Chro. 29 14. i Rom 11. 35 k Coll. 1. 10. l Acts 26. 20 m Tit. 2. 14 n Ioh. 15. 5● o Iam. 3. 13 p Heb. 10. 24 r Pro. 1 , 7 s Eccl. 12. 13 t Eph. 4. u Iob 24 , 15 16. 
A15453	----	Great Britains Salomon A sermon preached at the magnificent funerall, of the most high and mighty king, Iames, the late King of Great Britaine, France, and Ireland, defender of the faith, &c. At the Collegiat Church of Saint Peter at Westminster, the seuenth of May 1625. By the Right Honorable, and Right Reuerend Father in God, Iohn, Lord Bishop of Lincolne, Lord Keeper of the Great Seale of England, &c. Williams, John, 1582-1650. 1625 Approx. 114 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A15453 STC 25723 ESTC S120058 99855258 99855258 20743 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15453) Transcribed from: (Early English Books Online ; image set 20743) Images scanned from microfilm: (Early English books, 1475-1640 ; 1052:5) Great Britains Salomon A sermon preached at the magnificent funerall, of the most high and mighty king, Iames, the late King of Great Britaine, France, and Ireland, defender of the faith, &c. At the Collegiat Church of Saint Peter at Westminster, the seuenth of May 1625. By the Right Honorable, and Right Reuerend Father in God, Iohn, Lord Bishop of Lincolne, Lord Keeper of the Great Seale of England, &c. Williams, John, 1582-1650. [2], 76, [2] p. Printed by [Eliot's Court Press for] Iohn Bill, printer to the Kings most excellent Maiestie, London : 1625. Identification of actual printer from STC. In this edition A3r line 1 begins: on,. With a final colophon leaf. 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Funeral sermons -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Elspeth Healey Sampled and proofread 2007-11 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Kings have their Periods by Dame Natures date . The poore man dies , so doth the Potentate ; And though to the Worlds eye Kings seeme compleater , Their standing high makes but their fall the greater Pauosian sculp . Great Britains SALOMON . A Sermon Preached at THE MAGNIFICENT Funerall , of the most high and mighty King , IAMES , the late King of Great Britaine , France , and Ireland , defender of the Faith , &c. At the Collegiat Church of Saint PETER at Westminster , the seuenth of May 1625. By the Right Honorable , and Right Reuerend Father in God , IOHN , Lord Bishop of Lincolne , Lord Keeper of the Great Seale of England , &c. LONDON , Printed by John Bill , Printer to the Kings most Excellent Maiestie . 1625. 1 Kings 11. 41. 42. 43. and part of the Verse . And the rest of the words of Salomon , and all that he did , and his wisedome , are they not written in the Booke of the Acts of Salomon ? And the time that Salomon raigned in Hierusalem ouer all Israel , was forty yeeres . And Salomon slept with his Fathers , and was buried in the Citie of Dauid his Father . Great Britaines SALOMON . Most high , and mighty , MOst honorable , worshipfull , and well beloued in our Lord , and Sauiour IESVS Christ ; It is not I , but this woful Accident , that chooseth this Text. You know best , that no Booke will serue this turne , but the Booke of the Kings ; no King , but one of the best Kings ; none of the best Kings , but one that raigned ouer all Israel , which must be either Saul ( as a yet good ) or Dauid , or Salomon ; no King of all Israel , but one of the wisest Kings , which cannot be b Saul , but either Dauid , or Salomon ; none of the wisest Kings neither , vnlesse hee be a King of Peace , which cannot be Dauid , c a Man of War , but onely Salomon ; no King of Peace neither ( the more is our griefe ) aliue , and in his Throne , and therefore it must of necessitie be the Funerals , and Obitts of King Salomon , which wee haue in these words : And the rest of the words of Salomon , &c. I Must no otherwise paint Salomon this day , then as Apelles was wont to doe King Antigonus , which was d imagine lusca , halfe-fac't , and of one side onely , to conceale the want of an eye , which hee had on the other . For if I should set him out in the full proportion , and leaue not so much as a wart , or a mole vndescribed , he would proue , but a foile , and a shadow , and not ( as I desire he should ) a liuely image , and repraesentation to decke , and adorn these praesent Funerals . His Vices can be no blemish to that King , that resembled him onely in his choisest Vertues . The Rule in Scripture doth differ much from that in the Painters shop . For here Coppies doe many times exceede the Originals . Salomon was a Type of Christ himselfe , and by consequence a Paterne for any Christian . I doe therefore in these three Verses obserue three parts , the Happy Life , the Happy Raigne , and the Happy End of this great King Salomon . For the first part , his Life was happy in foure respects . First , for his Sayings , The rest of the Words . Secondly , for his Doings ; And all that hee did . Thirdly , for his Wisedome ; And his Wisedome . And fourthly , for the Eternitie , and preseruation of all these , In a Booke of Annals of the Acts of Salomon ; And the rest of the words of Salomon , &c. For the second part , his Raigne was Happy for three Circumstances . First for a great Capitall Citie , wherein hee resided , which was Hierusalem ; Hee raigned in Hierusalem . Secondly , for a great Circuit of Ground in which he commanded , which was , all Israel ; ouer all Israel . Thirdly , and lastly , for a great Space of time , wherein he flourished , which was forty yeares ; And the time which Salomon raigned in Ierusalem ouer all Israel , was forty yeares . For the third part , his End was Happie in a threefold Circumstance . First , in regard of his death , which was not a sudden , and violent dying , but an affected , and premeditated kinde of Sleeping ; And Salomon slept . Secondly , in regard of his Soule at the time of his death , the which ( a how euer wanton , and vnruly wits haue made their disputes ) went to no other place , then the receptacle of his Fathers ; And Salomon slept with his Fathers . Thirdly , and lastly , in regard of his Body after his death , which was no way despised , or neglected , but solemnely interred in the Sepulchers of the Kings , in the Tower of Sion , and the Citie of Dauid his Father ; And Salomon slept with his Fathers , and was buried in the Citie of Dauid his Father . Nor doth this Text hang together like a rope of sands , but the parts thereof are chained , and linked very fast , in a mutuall cohaerence one with another . For first , a Nullus magnam potentiam sine Eloquentia est consecutus , saith Tacitus , No glorious King , but was a b Kinde of Speaker , and therefore here are Words ; Reliquum verborum , as Saint Hierome reades it , the rest of the Words . Secondly , because they are not Words , but c Actions , that aeternize a King , here are Actions likewise ; Quae fecit , All that hee did . Thirdly , because Actions from without are of small continuance , without a Well from within for a new supply , here is a Pond to feed them from time to time ; Sapientia eius , His vnderstanding , and wisedome ; And his wisedome . Fourthly , because this Wisdome would be soone forgotten ( a as M. Aurelius was wont to complaine ) without a Historie , here is a Historie prouided of the Acts of Salomon ; The Booke of the Acts of Salomon . Fiftly , because a Historie written in an obscure place , of a little Countrey , and but a short time , is of no esteeme , and reputation , here are all things fitted for Fame , and aeternitie , A great Citie , to wit , Hierusalem ; He raigned in Hierusalem . A great Empire , the twelue Tribes of Israel ; ouer all Israel . A great , and a long raigne , for the space of forty yeares ; The time that he raigned ouer all Israel was forty yeares . Sixthly , because such a long , and glorious life would be crown'd ( b as Augustus was wont to say ) with a faire , and an easie death , here is a dying compar'd to a sleeping ; Dormiuitque Salomon , And Salomon slept . Seuenthly , because the Soule , which cannot sleepe , must be prouided for , as well , as the Body , it is disposed of to his hearts desire , In the Societie of Dauid , and the rest of his Fathers ; Cum Patribus suis , With his Fathers . Lastly , though this be enough for a Priuate Man , yet somewhat more would bee wished in a King. That Body , a which so repraesented God himselfe , when it was aliue , must not bee neglected now it is dead . And therefore he is buried in the Sepulchre of the Kings , and the Citie of Dauid ; in Ciuitate Dauid Patris sui , In the Citie of Dauid his Father . And the rest of the words of Salomon , &c. But you will say , All these parts referre to King Salomon , and that King IAMES is forgotten in the diuision . Most High , and Mightie , Right Honourable , and Right Dearely Beloued ; Our late Soueraigne shall be remembred in due time , and much to the honour of King Salomon . King Salomon in his Funeralls had a glorious Tombe in deed , as b Iosephus describes it , but hee had no Statue at all caried before him . That was peraduenture scarce to lerable amongst the Iewes . A Tombe he prouided for himselfe , and so prophetically , as that ( if wee may beleeue a Pineda , and others ) there were iust as many Cells therein , as there were to be Kings of Iuda , that is twentie one . A Statue God Almighty hath this day prouided for him . Many of these twentie one Cells being neuer filled , because the b vnworthy Kings were buried elsewhere , Salomon shall lend King Iames a Tombe , and King Iames shall lend vnto him a Statue . The Tombe you may obserue in the Exposition , and the Statue in the Application of this peece of Scripture . King IAMES shall first die in SALOMONS Text , and Salomon shall then arise in King IAMES his VERTVES ▪ For as c Herodotus reports of the Aegyptians , that by wrapping their dead in glasse , they praesent them aliue to all posteritie : so by that time I haue plated ouer the parts of this Text with the particulars of the Application , you that heare me this day , shall haue that happinesse d of the Queene of the South , which is not onely to haue read in a Booke , but withall to haue seene with your eies , and to haue heard with your eares all the rarities , and perfections of the wise King Salomon . You shall then perfectly remember these Sayings , these Doings , this Wisdome , this History , this great Citie , this vnited Empire , this long Life , this happie Death , this Rest with his Fathers , and these solemne Funeralls , which are the Minutes of this Text. And the rest of the words of Salomon , &c. I Begin with that part , wherof I finde in my selfe the greatest want , to wit , Eloquence , pointed at in the Entrance of my Text. Reliquum verborum , the rest of his words . For that Man had need of Salomons Words , that will speake of this first , or second Salomon . Eloquence in some reasonable proportion is so necessarie in a King , that a a Philosopher calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of the chiefest of the Royall Vertues . Surely the want of this made b Moses in a manner refuse all gouernment , though offered vnto him by God himselfe . And Homer , that is , Solon ( a for hee is supposed the Author of the Poem ) is by b Plutarch made to say , that a ready Sword will not doe the worke , if it be not attended with this readinesse of Speech . Surely Pyrrhus , though a mighty vaunter of all his Actions , would often c confesse more Cities conquered by Cyneas his tongue , then there were by his owne Speare . And although an Aaron may sometimes supply a Moses , and Eloquence be borrowed from the tongue of a Minister , yet surely no great Monarchie was euer rais'd , but where the King himselfe was a d competent Speaker . In the Romane Empire it is obseru'd by e Tacitus , that the Princes of the first line , Iulius , Augustus , Tiberius , Claudius , yea and Caius himselfe ( as blunt as he was ) neuer borrowed a tongue to speake to the people . Nero is noted to bee the first Caesar , Qui alienae facundiae eguit , that euer vsurpt another mans Language And therefore no maruell , if in Salomon a great Monarch , and the second of his line , the Historie gaue a touch of his Oratorie , and Eloquence , Et reliquum verborum Salomonis , And the rest of the words of Salomon . Now when I looke vpon this world of Matter I am to runne thorow in a minute of time , the best Eloquence , that I can vse in setting forth the Eloquence of Salomon , is to say nothing , and to turne you ouer to his admirable Writings ; the a Prouerbs , the b Booke of Wisdome , and c Ecclesiasticus , which were dictated ; together with Ecclesiastes , the Canticles , and many of the Psalmes , which were penned to a Syllable by King Salomon . And so I proceed from his Words vnto his Actions , the second part of his Life ; Omnia quae fecit , All that he did . And the rest of the words of Salomon , and all that he did . HE DID . Kings are anointed ( as d Cassa●eus obserues ) vpon the Armes , as well as vpon the Head ; and the Armes are the Instruments of Action , and Doing . That phrase of Scripture , so applied to Kings , that they must a goe in and out before the people , requires somewhat more then Elocution . In the Genealogie of our Sauiour , exprest by S. Mathew , though many more be written downe , yet none is call'd a King but Dauid ; Dauidem Regem , Dauid the King. Matth. 1. 6. verse ; because ( as Interpreters expound the place ) Dauid was , as a King should be , a Man of Warre , and a Man of Action . Nero could tune his Instruments well , and yet , as b Apollonius said to VESPASIAN , he was a meane Prince , because hee knew not how to tune a People . And on the other side , Themistocles could neuer play on the Harpe , but yet is famous in all Histories , c because hee could make a Citie greater . Plutarque in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speakes of two Men , that were hir'd at Athens for some publique worke , whereof the one was full of Tongue , but slow at Hand , but the other blunt in Speech , yet an excellent Workeman ; Being call'd vpon by the Magistrates to expresse themselues , and to declare at large how they would proceede ; when the first had made a long harangue , & describ'd it from point to point , the other seconded him with this short speech , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye Men of Athens , what this man hath said in Words , that will I make good in true performance . And as hee was adiudged the better Artisan ; so is the Man of Action the better King : vnlesse they come ioyntly , as they doe in this Text , VERBA ET FACTA , Words and deeds , And the rest of the Words of Salomon , and all that hee Did. Now if you desire to know all that hee did , I must turne you ouer to this Booke of the Kings , which notwithstanding is but a Florus to that Liuie , or rather a PHOTION to that DEMOSTHENES , that first describ'd them . Some of them I shall touch vpon , when I come to the second Salomon , and doe now hasten to the third part of his Life , which is his Wisedome ; And the rest of the words of Salomon , and all that hee did , and his Wisedome . HIS WISEDOME . For indeed braue Actions are but the Fruit , Wisdome is the Tree that beares them . Actions are but Riuers , Wisedome is the Head that feedes them . And where this is wanting , they are like Land-floods , violent for the time , but gone in an instant . Here therefore you haue the fruit together with the Tree , that brought them ; here you see the Riuers , together with the Spring that sent them ; here you reade of Salomons Deeds ioyn'd with that Wisedome that first contriu'd them . And the rest of the words of Salomon , and all that Hee did , and his Wisedome . HIS WISEDOME . How necessary in a King , Salomons choice hath taught all Kings . For being praesented by God himselfe with a Pandora of royall graces , although braue Actions call'd in that a place the life of his Enemies was in the Boxe , yet tooke he out nothing but Wisedome to gouerne his people , 1 Kings 3. 9. verse . He tooke out nothing , but Wisedome said I ? Nay , rather in taking out Wisedome ( as God tels him in the next verse ) hee left nothing behinde . Omnia assunt bona , quem penes est virtus . How can he want these golden Apples of Princely Actions , that hath this garden of the Hesperides , wherein they grow ? For although Kings ( as I said before ) be anointed on the Armes , the Instruments of Actions , yet are they crown'd onely on the Head , the s●at of Wisedome . For as in the naturall ; so in the ciuill Body , the spie and discouerie of all the members is plac't aloft in the watch-tower of the Head. Here are the Eyes , that see for all . Here are the Eares , that listen for all . Here are the Nostrils , that smell out for all . Here are the Braines , that sweat for all . And here is the Wisedome , that prouides for all . And therefore what can a tongue , or an Arme doe a Man good , if they be not guided by somewhat in the Head ? Sayings , and Doings are of little worth , if a Wisedome follow not , as it doth in this place ; And the rest of the words of Salomon , and all that hee did , and his Wisedome . WISEDOME . Whither this Wisedome of Salomons was vniuersall , and embrac't all Sciences , as b Pineda ; or a Prudence reaching to the Practique onely ( because of those words , To gouerne my people ) as c Pererius thought ; the Latin translation Sapientia being for the first , the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the second , the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both the opinions ; Also whither Salomon did surmount as d Tostatus , or fall short of Adam in the pitch of his Wisedome , as e Gregorie de Valentia thinkes , are such doughty Frayes , as I haue no leasure to part at this time , being now in the fourth place to speake of that Booke , which ( if extant ) would peraduenture end part of the quarrell ; the Booke of the Acts of Salomon . And the rest of the Words of Salomon , and all that hee did , and his Wisedome , are they not written in the Booke of the Acts of Salomon ? THe Booke of the Acts of Salomon . a Alexander vpon the Conquest of Persia in a deepe contemplation of his late Victories , being told of one , that brought him some newes , replied hastily thereupon , What newes can any Man bring vnto Mee , vnlesse it be that Homer is aliue againe ? As who should say ; All these Actions of mine will vanish into ayre , if there be not a Scholler to write , and record them . And surely little had now remain'd of the Sayings , the Doings , and the Wisedome of Salomon , if they had not beene of b Record in this Booke . The Booke of the Acts of Salomon . For although God suffered this Booke to be burnt by e Nebuzaradan , and ordered not Esdras to renue the same , because it was but a Iournall of Salomons Actions , of a Ciuill rather , then a Religious vse , and fitter for a Closet , then for a Temple , yet was so much thereof plac't in the Canon , a as might be vsefull for Gods Church , being cull'd out of this Iournall either by b Hieremie , or Esay , or Esdras , or Ezechias , or ( as I thinke ) the Seruants of that King , who without quaestion collected his PROVERBS , Prouerbs 25. 1. verse . And therefore as this Text is but an Epitome of the 11. first Chapters of the first Book of the Kings : so are these Chapters but an Epitome of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Iournall of SALOMON . The Booke of the Acts of Salomon . And surely Dignum laude virum Musa vetat mori , as there was neuer any King , that deserued ; so was there neuer a King in Scripture , that hath obtained more Writers of his Acts , then this King Salomon . For whereas Saul had neuer a one , Dauid in his long raign had no more then c two , besides what Salomon in his Ecclesiastes hath written of himselfe ( as many of the d Caesars , Iulius , Augustus , Tiberius , and Adrian are noted to haue done ) three great Prophets , famous in their times , a Nathan , Ahias , and Addo had their seuerall pens in these Acts of Salomon ; the Booke of the Acts of Salomon . And indeed Bookes , especially such as these , written by Prophets , and Honest men , are most necessary both for the b applauding of the good , and the terrifying of ill-deseruing Princes . Non potest humile , aut abiectum quid cogitare , qui scit de se semper loquendum , saith Mamertinus in his Panegerique . He had need be carefull of all his Actions , that is to bee the subiect of future Histories . For although I allow not a Priuate man to feed vpon Glory , and haue preach't against it ( with all my heart ) not many weekes sithence : yet was I euer of Panormitans opinion in the life of Alphonsus , that it is Cibus Regum , a very fit dish for the repast of a King , and due vnto him from the after Ages . c Multi famam , pauci verentur conscientiam . Some few peraduenture referre it to God , but most Kings desire , as Augustus did , to be applauded by Men. Then for the bad Kings a Historie is the true Aretine of the world , Flagellum Principum , the Lash , and scourge of all wicked Princes . They haue no Schoolemaster ( on this side Hell ) vnlesse it be this one , to keepe them in awe . And in very truth , if hee comes but a one day after their Raigne , as Tacitus did to the Caesars , hee laies about him , like an Orbilio , or as that Vsher in b Theon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fetching bloud at euery stroake , for very small , and petty offences . And yet as humorous as they are , what Historie did euer commend Nero , or discommend the Emperor Traian ? I except Cardan the Phantastique , who writing a Booke de morte Gulielmi , of the death of Will his foot-boy , thought good to ioyne it with another peece , which hee was pleas'd to stile the Encomium of Nero. To conclude this point , it is calld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to fixe , and settle . All these sayings , and doings , and wisdome of Kings , would scatter away , like quicke Mercury , if they were not fixed in such a Booke as this ; The Booke of the Acts of Salomon . And so much of the first part of my Text , which I call'd Salomons Life , comprehending the words , the deeds , the wisdome , and the Iournalls of Salomon . And the rest of the words of Salomon , and all that he did , &c. NOw to come to the second part of this Text , which is Salomons raigne , and to begin with the first Circumstance thereof , his Capitall Citie , it is true what a Euripides said of old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is requisite for a Man , that would be glorious to haue his abode in a famous Citie . This Booke of the Acts of Salomon had scarce beene worth the taking vp , if his Words , his Actions , and his Wisdome had not beene praesented on this great Theatre , the Citie of Hierusalem ; And the time that Salomon raigned in Hierusalem . A City is an Abstract of a whole State. For as Cain being guiltie of the Murther of his Brother , built the first Citie we reade of in the world , Gen. 4. vers . 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a Iosephus speaks , to make himselfe strong with his people about him : So most of the Monarchs to this very day , guilty of oppressing , or being oppressed by their neighbour Princes , Orbem in vrbem contrahunt , doe contract their people to this short Epitome , which we call a Citie , as the twelue Tribes are said to be fetcht to Hierusalem , Psa . 122. And the time that Solomon raigned in Hierusalem . Now Hierusalem was not only a Citie by it selfe ( as it is in that Psalme ) but a Type , and Figure of all other Cities . ' For as Hierusalem was an vnion of two Cities , b Iebus , and Salem , and an vnion of c two Tribes , Iuda , and Beniamin , and an vnion of all Israel , as it followeth in my Text : So are other capitall Cities in their proportion . So that as a Citie seated vpon d a Hill cannot be hidden ; no more can a King seated in such a Citie . All his Words , his Actions , and his Wisdome are still vpon record ▪ God Almightie therefore being thus resolu'd to make Salomon glorious , as a type of our Sauiour far more glorious , plac't all his sayings , his doings , and his Wisdome , longè pulcherrima vrbium Or●entis , as a Plinie calls it , On the goodliest Theatre of all the East , the Eye of the world , and the Queene of the Nations , the Citie of Hierusalem . And Salomon raigned in Hierusalem . And so much for the first Circumstance of Salomons Raigne , which is his capitall Citie Hierusalem . Hee raigned in HIERVSALEM . THe second Circumstance of his Raigne is his Empire , or Dominion , which is very large , and with a Reference , and a Difference withall from the b beginning of his Fathers , and from the c middle of his sonnes Raigne , said here to be ouer all Israel . He raigned in Hierusalem ouer all Israel . Ouer All. For as a Tullie saith , that the Romans held no true Cities , but these three , Carthage , Corinth , and Capua , which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the three Cities that troubled their Common wealth , because these three only had Territories , and Dominions belonging vnto them : so Hierusalem , confined to her Walls , might peraduenture put forth a Maior , but was no seat for a glorious King , without the annexation of this great Empire of all Israel . He raigned in Hierusalem ouer all Israel . b In multitudine populi dignitas Regis , In the multitude of the people is the Kings glory , Prouerbs 14. 28. verse . And behold a people not to be numbred for Multitude , 1 Kings 3. 8. verse . As the sand of the sea , 1 Kings 4. 20. As the dust of the earth , 2 Chron. 1. 9. Euen the Kingdomes from the riuer vnto the lands of the Philistins , and vnto the border of Aegypt , 1 Kings 4. 21. For these were the bounds of all Israel . He raigned in Hierusalem ouer all Israel . I will not sinne with Dauid in numbring this people , which Vilalpanda in his second a Tome vpon Ezechiel ▪ labours to doe , and makes vp a Totall of 6624. millions . Neither will I compare Salomon either with Arphaxad , a King of many Nations , Iudith . 1. 1. vers . or with Assuerus a King of twentie seuen Prouinces , Esther 1. 1 verse . or with Nabuchadnasor a King of all the earth , Iudith . 2. 3. verse , or with Alexander , that would haue beene King of more ; I must leaue b Tostatus , and c Pineda , two Spaniards , in a hot skirmish about this question : It sufficeth me , that God gaue Salomon as many people , as hee tooke to himselfe in those daies , to wit all Israel . He raigned in Ierusalem ouer all Israel ; And so much of the second Circumstance of his Raigne , the largenesse of his Empire and Dominion . I Come now to the third Circumstance , the Continuance of the same , which was a faire , and a large scope of time , aequalled onely by one , or two , but exceeded by none of the Kings of Iuda , to wit , forty yeares . His raigne in Hierusalem ouer all Israel was forty yeares . Forty yeares . For , Salomon was not brought vpon the Stage , as Cato stole into the Theatre , vt exiret , to take a turne , and goe out againe , Ostentatus , raptusque simul Solstitialis velut herba , solet , As the Poet speakes of Mineruius : But that his sayings , his doings , and his great Wisdome , irent in saecula , might make an impression vpon the Ages to come ; God gaue him a long , and a stirring part in this Scene of Glory , which was a raigne of forty yeares . Hee raigned in Hierusalem ouer all Israel for forty yeares . Forty yeares . For although we commend not a Musitian for playing long , but for playing well vpon the Lute ; yet occultae musicae nullum encomium , without competent triall hee is not at all commended . This life , saith a Nazianzen , is a Faire , or a Mart , wherein good men may bee furnisht with vertues . Although hee that buyeth most in this Faire , is a better Chapman , then he that staieth most , yet common reason must allow a time for a man to make his market . Shall a Hippocrates with his Ars longa , vita breuis , complaine for a time to study Hearbes ? and b Theophrastus fall out with Nature for a further respite to study Trees ? and c Aristotle vexe himselfe for a longer life to studie Motions ? And may not Kings expect more fauour in this kinde , to studie out those Aegyptian Hieroglyphiques of the Hearts of Men ? and to perfect that Art of d Vesticius Spurinna , Solā senectute prudentiam , a wisedome taught onely by multitude of yeeres ? Surely God is very carefull herein . That life , saith e Saint Gregorie , which is commended in Scripture , doth commonly end with a plenitude of Dayes . When God lends these extraordinary f talents to any man in place , Post multum temporis , it is a long time after that hee reckoneth with them , Matth. 25. 19. verse . And therefore Salomon trusted with all this stocke of Sayings , and Doings , and Wisedome , and a Citie , and an Empire ouer all Israel , had a raigne of forty yeeres to employ the same . And Salomon raigned in Hierusalem ouer all Israel forty yeeres . And so much of the Second generall part of my Text , the most happy raigne of King Salomon . I Was now concluding with that 2 Chron. 1. 12. that there was no King before or after to be compar'd for happinesse with our King Salomon . His Sayings , his Doings , his Wisedome , his Fame in Histories , his Citie , his Empire , and his long Raigne , far surmounting all Kings in Scripture ; when loe a a Philosopher ( who must also bee heard when hee speakes the truth ) puls me by the sleeue with an Ante obitum Nemo supremáque funera , that before I presume to commend a King , I consider well his death , and his Funerall . Verily I haue done so both now , and heretofore , and that with more then ordinary diligence . I haue read all that Peraldus , Cognatus , Vilalpanda , Pineda , Delrio , Suarez , and some others haue said of this Theme . I know that a Saint Basil saith in one place , he died not so well , and b Prosper plainly , that he died ill . No doubt but he sinned against his God , for hee was not Christ , but his Type onely . Yet I know on the other side , the whole Armie of the Fathers , Schoolemen , and Commenters vpon the Scripture , doe bring him with Faith , and Repentance to his Graue , moued principally with the end of my Text , that his Soule departed ( as the Soules of the Saints are said to doe ) by a sweet sleeping , that then it rested in the societie of his Fathers , and that his Body was buried with the better Kings in the Citie of Dauid his deuout Father . And Salomon slept with his Fathers , and was buried in the Citie , &c. THe first happinesse of Salomons end is this , that his Death is resembled to slumbring and sleeping . And Salomon slept . It is obser●'d by one , a Quod Hebraei , Homines in stat●●perditionis mortuos , Sanctos autem do●●ientes vocent , that the Hebrues say of Wicked Men , that they dye ; but of the Saints , that they fall a sleepe . I cannot tell , whether the Rule be generall ; but b Chrysastome saith directly , that without Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , death is still death , and Hell in the bargaine , and they are onely said to sleepe , that dye in him . Surely it is the godly dying , that most resembles slumbring , and sleeping . For first as wee praepare our selues vnto the one before it comes , by setting aside the traffique of the World : so are the godly disposed to the other . Looke vpon Salomon at his deaths bed ( for then saith c Hierome this Booke was penn'd ) Two things haue I prayed of thee , denie mee not before I dye , Take away from mee Vanitie , and Lyes , Prouerbs 30. 7. Verse . Secondly , as wee willingly yeeld to Nature in the one ▪ so doe the a Saints to the God of Nature , when he cals vpon them , in the other . Listen to Salomon in his Ecclesiastes written not long before his death ; The Righteous , and his workes are in the hand of God , Eccles . 9. 1. vers . Lastly , as Men lay by their cloathes with an expectation to vse them againe in the one : so doe the Saints their bodies , with an expectation of Iudgement in the other . So ends the Sermon of this Royall Preacher . God shall bring euery worke vnto iudgement , Eccles . 12. and the last vers . And therefore this praeparing , and composing of our selues ouer-night , with a full Resolution to awake in the morning , is no bitter dying , but a gentle sleeping . Dormiuitque Salomon . And Salomon slept . And so much of this first happinesse . THe second Happinesse is in regard of his Soule , which is said here to remaine with his Fathers , Dormi●●…tque Salomon cum Patribus suis , And Salomon slept with his Fathers . His Fathers . Nonotiosè scriptum est hoc , sed perpensè , & examinatè , saith Saint Ambrose in his first Booke of Caine , and Abel . This is no phrase light on by chance , but to be well weighed , and considered . It cannot be expounded of his dead Body ; for none of the kindred were entombed with Salomon , but Dauid onely . Vnde claret , non ad Sepulturam corporis , sed ad consortium vitae relatum , as hee saith of Isaac ; and therefore , we must conclude , that Salomons sleeping in this place , was not to rot with his Fathers in the graue , but to liue with them in the Kingdome of Heauen . And so Salomon slept with his Fathers . Idem est apponi ad populum suum , ac apponi ad Patres , saith Burgensis . To sleepe with his People , Gen. 25. 8. is the same thing as to sleepe with his Fathers . And to sleepe with his People is expounded by a S. Augustin , to rest in the society of the Angels with Abraham , Isaac , Iacob , & Dauid , who praeceded Salomon in this Faith , and Repentance , as spirituall Fathers . And Salomon slept with his Fathers . And so much likewise of his second Happinesse . THe last Happinesse at his End , or rather after his End , was this , to be solemnly interred as a great Prince in the Citie of Dauid his Father . And was buried in the Citie of Dauid his Father . After his End I say . For I will not straine this note , as some haue done . a Bachiarius , a Writer as auncient as Saint Augustin , makes it an Argument of his very Saluation , that he was buried inter Reges iustos , in the Sepulchers of the better Kings , in the Citie of Dauid . It is true indeede , that those wicked Princes , b Amon , c Ioram , and d Ioas were not : and it is as true , that e Rhehoboam , f Amasias , and g Abiam , as wicked as they , were all buried in the same place . Leauing therefore his Soule in blis●e with his Fathers , these Funerals shall serue for a double vse ; first , for an honor to this Body already dead ; and secondly , for a Comfort to all Bodies as yet aliue . For the first , the Bodies of Saints must bee respected , as Phidias his Images were wont to be ; not for the Stuffe , but for the Makers sake . a Non contemnenda sunt spiritus sancti organa , saith Saint Augustin . This Body of his , so glorified by God while hee was aliue , must bee glorified in some proportion , although hee bee dead . Amongst other magnificencies of his owne , hee b built this Sepulchre of Dauid his Father , and therefore was rightly interred in the Sepulchre of his Father . In the Citie of Dauid his Father . And as Funerals doe honor the Bodies that be dead ; so doe they comfort the Bodies that are aliue . Sepultura Spiritualiter prodest viuentibus , in quantum per hanc astruitur resurrectionis sides , saith c Aquinas writing vpon the fourth of the Sentences . The Buriall of the Dead is a d lesson to the Liuing , to put them in minde of the Resurrection . Indeede if I were of Heraclitus his Faith , I should be iust of his opinion , as Origen quotes it in his fift Booke against Celsus , that dead Bodies are to be neglected , as dissolued for euer to dust , and ashes . But we Christians must bee more carefull , where we lay these cloathes , being to weare them againe in the Resurrection . I beseech you remember in a Herodian , and Xiphiline , what costly beds the Emperors lay in , when in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were to be burn't , and changed to Gods. With what cost doth the Phoenix consume her selfe , because shee knowes she shall be reuiued ? Had not Salomon beene to rise with Dauid ; he had neuer prouided in this sort to be buried with Dauid , In Ciuitate Dauid Patris eius , In the Citie of Dauid his Father . And so I haue done with the parts of my Text , the Obit , and the Funerals perform'd of old ; I come now to what I promis'd to adde to the same , which is a liuely Statue of King Salomon . AS a Spartianus therefore reports of Traian , that after his Death , he triumphed openly in the Citie of Rome , In Imagine , in a Liuely Statue , or Repraesentation inuented by Adrian for that purpose : Soe shall this Salomon of Israel doe at this time in the Statue , and Repraesentation of our Brittish Salomon . Truly me thinkes ( Si nunquam fallit imago ) the resemblance is very liuely . Sic oculos , sic illemanus , sic oraferebat . All the Circumstances doe suit very well . And therefore , as a late b Commenter vpon Philostratus tells vs , that in Greece the Statuaries began with the making of their mould , and then proceeded to the polishing of their partes : Soe will I compare these two Kinges , first as it were in one generall lumpe , or mould , that you may see by the odnesse of their proportion , how they differ from all Kinges beside : and then with a particular examination of the parts of my Text , that you may obserue by the seuerall Members , how well they resemble the one the other . FOr the bulke , or the mould , I dare praesume to say , you neuer read in your liues , of two Kings more fully parallel'd amongst themselues , and better distinguished from all other Kings besides themselues . King Salomon is said to be Vnigenitus coram Matre sua , the onely sonne of his Mother , Prouerbs 4. 3. so was King Iames. Salomon was of complexion white , and ruddie , Canticles 5. 10. verse . so was King Iames. Salomon was an infant King , Puer paruulus a little childe , 1 Chron. 22. 5. verse . so was King Iames a King at the Age of thirteene moneths . Salomon began his raigne in the life of his Praedecessor , 1 Kings 1. 32. So , by the a force , and compulsion of that state , did our late Soueraigne King Iames. Salomon was twice crown'd , and anoynted a King , 1 Chron. 29. 22. So was King Iames. Salomons minority was rough through the quarrells of the former Soueraigne ; So was that of King Iames. Salomon was learned aboue all the Princes of the East , 1 Kings 4. 30. So was King Iames aboue all Princes in the vniuersall world . Salomon was a Writer in Prose , and Verse , 1 Kings 4. 32. So in a very pure and exquisite manner was our sweet Soueraigne King Iames. Salomon was the greatest Patron we euer read of to Church , and Churchmen ; and yet no greater ( let the house of Aaron now confesse ) then King Iames. Salomon was honoured with Embassadors from all the Kings of the Earth , 1 Kings 4. last verse ; and so you know , was King Iames. Solomon was a maine Improuer of his home commodities , as you may see in his Trading with Hiram , 1 Kings 5. 9. verse ; and , God knowes , it was the daily study of King Iames. Salomon was a great maintainer of shipping , and Nauigation , 1 Kings 10. 14. A most proper Attribute to King Iames. Salomon beautified very much his Capitall Citie with Buildings , and Water-workes , 1 Kings 9. 15. So did King Iames. Euery man liu'd in peace vnder his vine , and his Figge-Tree in the daies of Salomon , 1 Kings 4. 25. And so they did in the blessed daies of King Iames. And yet towards his End , K. Salomon had secret Enemies , Razan , Hadad , and Ieroboam , and prepared for a Warre vpon his going to his Graue , as you may see in the verse before my Text. So had , and so did King Iames. Lastly , before any Hostile Act we reade of in the History , King Salomon died in peace , when he had liued about 60. Yeares , as Lyra and Tostatus are of opinion . And so you know did King Iames. You see therefore a Mould fitted for another Salomon in the Bulke , and Generall : I come now , according to the Method in my Text , to polish , and refine the Members of this Statue in their diuision , and particular . TO beginne with his Reliquum verborum , his wordes , and Eloquence ; you know it well enough , it was rare , and excellent in the highest Degree . Salomon speaking of his owne Facultie in this kinde , diuides it into two seuerall Heads , a ready Inuention , and an easie discharge , and expression of the same . God hath granted me to speake , as I would , and to conceiue , as is meet , for the things spoken of , Wisdome 7. 15. vers . and this was eminent in our late Soueraigne . His Inuention was as quicke as his first thoughts , and his Wordes as ready as his Inuention . God had giuen him to conceiue . The Greeke word in that place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to make an Enthymem , or a short syllogisme ; and that was his manner . He would first winde vp the whole Substance of his Discourse into one solid , and massy conception ; and then spread it , and dilate it to what compasse he pleas'd , profluenti , & quae Principem deceret eloquentia ( as a he said of Augustus ) in a flowing and a princely kinde of Elocution . Those Speeches of his in the Parliament , Starre-Chamber , Councell Table , and other publique Audiencies of the State ( of which , as of Tullies Orations , b Ea semper optima quae maxima , the longest still was held the best ) doe proue him to bee the most powerfull Speaker , that euer swayed the Scepter of this Kingdome . In his Style you may obserue the Ecclesiastes , in his Figures the Canticles , in his Sentences the Prouerbs , and in his whole Discourse , Reliquum verborum Salomonis , all the rest that was admirable in the Eloquence of Salomon . For , beside his Prose , Iter ad carmen nouerat , hee made a Verse also when hee pleas'd , and that ( as became Buchanans best Scoller ) Sanissimi coloris , of a most dainty , and elaborate composition . An euerlasting honor to the Muses . c For as Alexander , somewhat shie at the first , was content afterward to be Burgesse of Corinth , because Hercules had formerly accepted of the place : Euen so the greatest Potentate of all the Earth , may now without blushing stoope to a Verse , being the vsuall Recreation of King a Dauid , together with this first , and second Salomon . For the King our Master neuer vs'd it , but as Dauid did , for the praise of God , and his owne comfort . Hee was in hand ( when God call'd him to sing Psalmes with the Angels ) with the Translation of our Church Psalmes , which hee intended to haue finished , and dedicated withall to the onely Saint of his Deuotion , the Church of Great Britaine , and that of Ireland . This worke was staied in the one and thirty Psalme . Blessed is he whose vnrighteousnesse is forgiuen , and whose sinne is couered , The very best meditation of all ( as Saint b Austin thinkes ) in the Church Militant , to prepare a Soule for the Church Triumphant . Thus therefore in Prose , and Verse , in his Prouerbs , and in his Canticles , he was nothing short of the Eloquence of Salomon , pointed at in this first circumstance . Reliquum verborum Salomonis , The rest of the words of Salomon . FRom his Sayings I am come to his Doings . Quae fecerit , All that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as a Theocritus speakes ) a vast wood , and world of matter , fitter for the Annals , and Historie of the Time , then for a fragment of a Funerall Sermon . Euery Action of his sacred Maiestie was a Vertue , and a Miracle to exempt him from any parallel , amongst the moderne Kings , and Princes . Not a particular of his life , but was a mysterie of the Diuine Prouidence , to keepe , and praeserue those admirable parts , for the setling , and vniting of some great Empire . Why was the Queen his b Mother barren in France then growne a greater , and yet fruitfull in Scotland , a lesser Kingdome then this of ours ? Why was c the Father killed in his Bed , and yet the Sonne at the same time spared in his Cradle ? Why was hee put ( like another a Hercules ) to strangle Serpents in his swadling clouts , and to fight , before he could lift vp his Arme , with the b Husband of his Mother , for a iust reuenge of the Death of his Father ? Why were those worthy Guardians of his Sacred Person so swept away , c Murray , d Lenox , and e Morton killed , and f Marre tormented , and vexed to death , and yet this Infant , without his Protectors , from time to time miraculously protected ? How was his Youth freed from the Faction of g France , and his Riper yeares from that of h Spaine ? the which two , like Sampsons Foxes , tied by the tailes , agreed in nothing but their End , which was to poison his Religion , and Succession . Why did i Gowries Man , prepar'd to Kill him , tremble in his praesence , and begin to adore him ? Lastly , ( for no praeseruation can be nam'd after this ) when the Match , and the Powder , not farre from this place , was so fitted , and praepared , why was this King so diuinely praeserued ? Surely for no other End then this , that as a Perez was wont to call himselfe Monstrum Fortunae , the Monster of Fortune : So this Prince might appeare in the world , Monstrum Prouidentiae , a Monster , as it were , of the Diuine Prouidence ; ( taking the word , as Scaliger applies it to b Virgil , Monstrum sine Labe , a Monster for want of Imperfections , ) and be esteem'd for his Quae fecerit , what he should doe , in time to come , a Miracle of Kings , and a King of Miracles . I leaue the multitude of his Actions to fill vp Chronicles , and will instance onely in those foure Vertues ; which it seemes doe now adorne his Hearse , and speake the same vnto your Eyes , which I would doe vnto your Eares ; that is , the Actions of his Religion , his Iustice , his Warre , and his Peace , foure principall Members in this Statue of Salomon . First for the Actions of Religion , it is true what St. c Gregory saith , that God doth therefore giue Princes their Kingdomes to fit , and praepare men for his Kingdome . Hence our Churches come to be builded , and our Church-men to be thus maintained . Now as Salomon of all the Kings of Israel : So our Late Soueraigne of all Christian Kings , that euer I read of , was the most constant a Patron , of Churches , and Church-men . This Patronage extended to three seuerall Braunches , to the Doctrine , to the Discipline , and to the Maintenance of Gods Church . And of his Affection to these three he gaue a full demonstration , by that he had spent three Moneths in this Kingdome . To the Doctrine , by the b Translation of the Bible , against the Papists . To the Discipline , by the Conference at c Hampton Court , against the Nouellists . And to the Maintenance , by remitting all Sede-vacantes , and disabling d Church-men to make Leases to the Crowne , against the Courtiers , and Statists of those worser times . Yee House of Leui praise yee the Lord , quoniam misericordia eius in Saeculum , For this Mercy of his endureth for euer . But this a beginning amongst vs was but a Mappe of his whole Life , as many times a little Ring , receiueth the image of a great Colossus ; Because , from the very cradle wherin he was crown'd , all his life was a continued Patronage of the Doctrine , the Discipline , and the Maintenance of the Church . For the first , I will speake it boldly , Et dicam vniuersa audiente Graecia , in the praesence here of God , and Men , that I beleeue in my soule , and conscience , there neuer liued a more constant , resolute , and setled Protestant in point of Doctrine , then our late Soueraigne . The first Letter that euer he wrote to Queene Elizabeth of famous memory , vpon his taking of the Gouernment to his owne managing , was for Assistance against those Men , b Qui verae Religioni aduersabantur , that were Opposers of this true Religion ; And this was in the yeare 1578. In the same blessed minde he still remained , when he made that profession to Secretary c Walsingham ; Se Religionem receptam constantissimè defensurum , that he would most constantly defend his receiued Religion , in the yeare 1583. In the same Resolution he continued , when hee put it to a Queene Elizabeth to choose him a Lady , who recommended vnto him at the first b Madam Margarite , Aunt to our now Queene ( whom God long blesse , and praeserue ) and afterward our late Queene c Anne , a most blessed Ladie in many respects , and yet in none more then this , that she was the Mother of our praesent Soueraigne . In the same Faith he perseuer'd , when hee made his Rodes ( as they call it ) to the d North of Scotland against the Papists , in the yeare 1594. or there abouts . Hee grew in this Faith from strengh to strength , when he wrote his e Basilicon Doron , which made the Romanists despaire of him , and set on f Parsons to forge Titles , g Clemens Octanus to publish Bulls , and the whole Conclaue to oppose his Succession , as we may now reade at large in the Letters of h Cardinall D'Ossat . And vpon his happie Arriuall to this Crowne , a Protestant he was deem'd by a Watson the Prologue , and , that without any hope of Change , by Faux the Epilogue of the Powder Treason . To conclude , he defended this Doctrine of ours with his penne , his Lawes , and his Sword , the whole Progresse of his Life ; and seal'd it with the blessed Sacrament at the time of his Death . Sic illi visum est viuere , sicque mori . I am bound in conscience out of Zeale to the Truth , and my dutie to my dead Master , to adde a word more , ere I close this Point . This blessed King , in all the time I seru'd him , did neuer out of deepe , and iust reason of State , and the bitter necessities of Christendome in these latter times , giue way to any the least Conniuence in the world , towards the person of a Papist ( for to his Doctrine he neuer did , he neuer would doe , nor was there any b Consideration vnder heauen could haue forc't him thereunto ) but hee strictly guided himselfe in the same , by some notable Praesident of Queene Elizabeth , ( the Load-starre of all his greatest Actions ) and that in the very point ; and bath'd his fauours with showers of Teares ( I speake it in the praesence of Almightie God ) least these Intendments of his for the apparant good of the State , might scandalize for all that , ( in an oblique line ) his weake , but well meaning Subiects in their Religion , and Doctrine . And so much for the first point . FOr the second , as hee patronized the Doctrine , so did he also the Discipline of this Church , I meane the Hierarchie of the Bishops , and the vse of Chapters , and Cathedrall Churches , as a Gouernment receiued from Christ , and his Apostles , and the a only Discipline that euer agreed with the Fundamentall Lawes of any Christian Monarchie . For as that Musitian in b Philostratus sent his young Scholler to a sort of Bunglers , where he might learne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how hee should not pipe : so God Almighty was pleas'd , that this great a King should be bred for a while in that new Discipline , that hee might learne in times to come how hee should not Discipline the Church of Christ . In that Discipline he learn't this Doctrine , that b one King may be lawfully surprised by three Earles , 1583. That c Ministers are not subiect to either King , or Councell , 1584. That they may d deny the King to pray for his Mother . 1586. That they may call Synods without the King , and make Lawes too ; e Ne quid Respublica detrimenti capiat , That there be nothing done to the praeiudice of the State. 1593. For these Aberrations therefore in the Discipline of that Church ( though hee honoured those Preachers to his dying day for the truth of their Doctrine in all other points ) hee first brought in f the Iurisdiction ; Secondly , the Name ; Thirdly , the Cathedrals ; and lastly , the Consistories , and Reuenews of my Lords their Bishops : such a Patron hee was of this most reuerend , most auncient , and most Apostolicall Discipline . Lastly , he was as great a Patron of the Maintenance of the Church , as euer I read of in any Historie . For beside his refusall of Sede-vacantes , and that Law he enacted at his first entrance for the preseruation of the Reuenew of our Churches in England , he might well say with Dauid for his other Kingdomes ; a Zelus Domus tuae deuorauit me , that the Endowing of Bishopricques , the Erecting of Colledges , the buying out of Impropriations , the Assigning of Glebes , the Repairing of the old , and the Founding of new Churches hath consumed , and taken vp all , or the farre greater part of his Reuenews in Scotland , and Ireland . I haue no time to dwell vpon particulars , but in the generall , thinke you of whom you please , of Constantine of Rome , of Charlemaine of France , of Alphonso of Spaine , or to come home to our owne Island , a Soile more fertill in prodigious Founders , of Lucius , of Offa , of Alfred , of Saint Edward , of any King before , or since the Conquest , and I will say of my deare Master ( as he said of Traian ) Tu melior peioriaeuo , though the times be farre worse , yet was he farre the greater Founder . And therefore to conclude this point , imagine Discipline to be the Wals , Maintenance the roofe , and couer , true Doctrine the sweet perfume , and Incense of the Temple , and you haue Salomons first Act before your eyes , the Building of Gods House , and his Quid fecerit , what he did by Actions of Religion . FOr the Actions of Iustice in this King , they were so ordinary , that being repeated they would proue as taedious for the praesent , as in the Ages to come they will be admired . For , as a Synesius saith of that glorious Planet , that it is nothing for the Sunne to shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it being of his Essence to glister , and shine : so were it frigidissima laudatio , very poore Oratory , to commend our King for being iust , there hauing beene made ouer all Europe , for the space of forty yeeres , no more quaestion of his being Iust , then of his being King. If wee looke at home in his owne Dominions , neuer were the Benches so grauely furnished , neuer the Courts so willingly frequented , neuer poore , and rich so aequally righted , neuer the Ballance so euenly poized , as in the Raigne of our late Soueraigne . I could tell you that , that will neuer be beleeu'd in future times , of a Lord that died for a vile Varlet , of a Peere condemned for a sorry Gentleman , nay of a deare Sonne vnrelieued for a time against a Stranger , for feare of swaruing the breadth of a haire from the line of Iustice . If wee looke abroad into forraign Countries , Quae tam seposita est , quae gens tam barbara ? Those very Princes , that haue done him none , haue beene forc't to confesse his Vprightnesse , and Iustice . I leaue you therefore to resolue with your selues , of the which of these Salomons , that Text is most true ; The Wisedome of God was in Him , ad faciendum iudicium , to doe Iustice . 1 Kings 3. last verse . And so much of the Actions of his IVSTICE . THe third sort of Actions , which are those of Warre , are also obseruable in the peaceable Raigne of our late Salomon . For although it be a fashion amongst men , vt nolint eundem pluribus rebus excellere ( a as the Orator speakes ) that they cannot endure that one Man should bee thought eminent in many qualities , as the same Prince in the managing of Peace , and Warre : yet surely nothing , but the malice of some people , that would place their wheeles in Princes , as b Daedalus did in his Statues ; to pull them to combustions at their owne pleasure , can denie this Laurell to our late Soueraigne . For besides that occasioned in Scotland , to make his roades into the North , a●ter the defeat of the Earle of Arguile , hee shewed himselfe in person , not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , resolute enough , but , if wee may beleeue the a Story ( as Plutarque said of Tiberius Gracchus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , somewhat too forwardin those vnapproachable places , scattering his Enemies as much with his example , as he did with his forces ; — b dum magnos tolerare labores Ipsa Ducis virtus cogit — I say , beside these Aduentures of his person , he was vnto his people , to the houre of his death , another Cherubin with a flaming sword , to keepe out Enemies from this Paradise of ours ; wherein , aboue al neighbouring Nations , grew in abundance those Apples of peace , which now I am to gather in the last place . ANd surely Actions of Peace ( what euer debauched people say to the c contrarie ) set out a Prince in more orient colours then those of War , and great combustions . In turbas , & discordias pessimo cui que plurima vis : Pax , & quies bonis Artibus indigent , saith d Tacitus , any Phaethon will serue to fire the world , but none beside the God of Wisedome can keepe it in order . And this is most euident in the Booke of God. When Israel is to be chastized with Warre , and Desolation , any furious Iehu will serue the turne ; But for the managing of a long , and a continued Peace , no lesse is required then the Wisedome of Salomon . Now of these Actions of King Iames his Peace , though many others haue made whole Bookes , yet will I make but a short Index . You may finde in those volumes , the Schooles of the Prophets newly adorned , all kinde of learning highly improued , manufactures at home daily inuented , Trading abroad exceedingly multiplied , the Borders of Scotland peaceably gouerned , the North of Ireland religiously planted , the Nauy Royall magnificently furnished , Virginia , New-found-land , and New-England peopled , the East India well traded , Persia , China , and the Mogor visited , lastly , all the ports of Europe , Afrique , Asia ▪ and America to our red Crosses freed , and opened . And they are all the Actions , and true-borne Children of King IAMES his Peace . And so much , or rather ( for want of time ) so little of the Quae fecerit , and what he did ; The rest of the words of Salomon , and all that he did . THe third member of this Statue , is his Wisedome , fitly resembled to that of Salomons . For if the patterne seeme to excell in the Intellectuals , I am sure the Statue exceeds in the Morals . If we take this Wisedome for an Vniuersalitie , clasping in her Armes all Arts , and Sciences ; shee cannot be denied in that large sense , to haue built her a house in that sacred bosome . For , as a Budaeus being ask'● by Francis the first , if all the Bookes in the world were to bee burn't , what one hee would saue , to preserue Learning , made answer , that he would saue the Workes of Plutarque , because they had impressions of all the Sciences : so say I , and appeale herein to any Scholler in the world , that if all Bookes were to be burnt , and Plutarque also to beare them company : yet could a man finde some footing , and impressions of all Arts , and Sciences , of all kindes of a Diuinitie , Moralitie , and Humanitie whatsoeuer , within the Workes of our late Soueraigne . But if we take Wisdome for that deepe reach required in a King , for the gouerning of his people , which b Synesius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince of all the Princely Vertues ; I will without blushing say of Him , as Pliny did of another , and appeale herein to my Noble Lords of his Priuie Counsell , Nihil est omnium quod discere velis , quod ille docere non potuit , there was nothing in that kinde that a man would learne , but was fully taught by our Great Master . But ( alas ) I dare not launch into this vast deepe , whereof the best Head ( where-euer it is ) in all Europe cannot sound the bottome : c Nisi sapiens non potest perspicere sapientem : My wisdome , I confesse , is farre too short to giue you any character of his infinite Wisedome . Some streames hereof , you may hereafter find in the Histories of this Age , the fourth Member of this Statue , the Booke of the Acts of Salomon . And the rest of the words of Salomon , and all that hee did , and his Wisdome , are they not written in the Booke of the Acts of Salomon ? FOr although King Iames had no such Officers as a Salomon had , à Commentarijs , appointed of purpose to write his Actions ; yet b Dulce estoculis videre Solem , the Sunne cannot shine in such a brightnesse , but Eyes must behold it , nor set in so lasting a night , but the world will misse it . Priuate Histories ( as c Adrian said of Apers accusations ) are but Incke , and Paper , and may bee holpe in part with the golden pin-dust ; whereas d Suffragia mundi nullus emit , None can be honoured of all Europe , but he that held the Ballance of all Europe ; and , for the space of twentie yeares at the least , preserued the peace of all Europe . Christendome therefore will be the Booke , Swords , I feare , will proue the Pennes , and the Remembrance of the times past , the Acts , and Monuments of our blessed Salomon . And if multitude of Writers could multiply his Fame , the Israelite with his fifteene Pen-men ( for so a Pineda makes his Boast ) must giue place herein to our British Salomon . What Writer hath cause to speake of a King , but praesently he falles vpon this King of Writers ? So that as b Constantine the Great did nick-name Traian , Herbam Parietariam , a Wall-flower , because his name was engrauen on euery wall : so shall aemulous Posteritie terme King Iames Herbam chartaceam , a Paper-flower , when they reade his glory in all Writers . And as one saith of Plinius , and Tacitus , that they were c Literarum nomina , non Hominum : So will it be a quaestion amongst Critiques in the Ages to come , whether this name of Iames doth more properly note an eminent King , or an eminent Scholler . And in that case , if vngratefull posteritie should forget the King , ( as beleeue me it will not ; for like one of d Demetrius his Statues , this King will shew better and better with time ) yet if it should , Learning will neuer forget the Scholler . In the world before the Flood , though wee reade not of one King , a the Inuenters of the Arts are still remembred . His History therefore , like b Herodotus his History , shall be written , and set out by all the Muses ; they all shall ioyne in the writing of his Booke , the Booke of the Acts of our British Salomon . IN the fifth place , suruey we his Capitall Citie ; which c enlarged , and repaired in each corner thereof , 1 King. 9. 15. and refreshed within with a d running water ( which e Iosephus attributes to the Sonne of Dauid ) doth no more resemble that other , then this Hierusalem , where our Salomon raigned . Hee raigned in Hierusalem . Here for the space of two and twentie yeeres the Sacrifices were daily offered , here Gods word was learnedly expounded , here the Lawes were iustly administred , here all the Tribes were vsually assembled , here the three Kingdomes were conuened , here Edenburgh and Diuelen were vnited , like Iebus , and Salem , in one Hierusalem . Whilst Salomon raigned in this Hierusalem . And so much of this fifth Circumstance . IN the sixt place , suruay wee the bounds of his Empire , and King Iames will proue a King Salomon in this , as being the first King ( for ought we know ) that raigned here ouer all this Island , Ouer all Israel . Hee raigned in Hierusalem ouer all Israel . There is a brute of one Brutus long before , but it is no more then a meere brute . King Iames is the first King of the Island , that wee reade of in good Histories . And surely Non sine numine Diuûm , this came not to passe otherwise , then by Gods direction , from time to time . When the two Daughters were so matched , why should Scotland be preferred ? when a b new race had gotten the Crowne , why should the name within the space of 115 yeares be thus extinguished ? When many praetenses were made to this Land , why should they all in this one King be concentred and vnited ? a that of the Britaine 's by Cadwallo , that of the Scots by Fargus , that of the Picts by the Daughter of Hungus , that of the Saxons by the Sister of Edgar , that of the Danes by the Daughter of King Christian , and that of the Normans by the Daughter of Henry the seuenth , from all the which he was a Lineall Descendant . Surely to let vs know , that this was the Salomon , whom God from the beginning had anointed King ouer all Israel , and accordingly he raigned in Hierusalem ouer all Israel . And so much of the sixt Circumstance . THe seuenth Circumstance is the time of his Raigne , the which , though it falls short in a diuided , yet in a compounded sense exceeds the patterne . For though he raigned not so long ouer all Israel , yet in all hee raigned 58. yeares . A long , and a blessed raigne , wherein he was married to one Queene , and ( as he said of Tigranes ) to a thousand Vertues . A Raigne like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or golden chaine in Homer , whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seuerall linkes were seuerall blessings , with the one end fastened to his Cradle , and the other dropping into his Graue . And surely God Almightie , to let vs know that it is a by him that Kings doe raigne , makes them sometimes to gouerne States ( and that very well ) before they be able to gouerne themselues . b Varanes his childe was crowned King , while he was yet in his Mothers wombe . c Fredericke the second , when he was but three yeares old . d Ioas , when hee was but seuen . Salomon , ( as some e Rabbins thinke ) when hee was but ten . f Charles the ninth , when hee was but eleuen . g St. Lewis , when he was but twelue . And our late Soueraigne aged little more then h so mamy moneths . Thus God stockes those Kings with Daies , whom he meanes to stocke with Goodnesse . Thus our Deare Master , who raigned better , raigned also longer then King Salomon , whose Raigne in Hierusalem ou●r all Israel , was no more then fortie yeares : And so much of the seuenth Circumstance . AND hitherto , Most High and Mightie , most Honourable , Worshipfull , and welbeloued , you may imagine I haue offered vnto your thoughts , not only a Statue of King Salomon , but withall , as the Graecians did in their Hercules , and Xenophon in his Cyrus , an Idaea , or Repraesentation of all the perfections requir'd in a King. But , out alas ! those Statues of theirs are ( as the Soule that frames them ) lasting , and immortall , but this of ours made of Flesh and Bloud , Maiore nostrûm damno , quam suo ( as a hee said of Titus ) to our losse , but his great Aduantage , is proued Mortall . I , but did you not know before ( will some men say ) that the King was mortall ? I did indeed , And I know withall , the state of Christendome doth require , that such a King , as this , of these Sayings , and Doings , and Wisedome , and Experience of 58. yeeres , should haue beene immortall , a Verum oneranda mihi non sunt , memoranda recepi , Fata — Our onely comfort is this , that as he liued like a King , so he died like a Saint . He did rather ( as Saint Hierome said of Nepotian ) migrare , quam mori ; or ( as Saint Bernard writes of Hubertus ) abire , quam obire , hee did not dye , but fall asleepe , Dormiuitque Salomon , And Salomon b slept . Neuer haue you read of any King , that left this world more resolued , more prepared , as though hee had vnbrac't himselfe for his Bed , rather then for his Graue . And it was his fashion so to doe , when hee was summoned by any sicknesse . God dealt with this Blessed Prince , as he did with c Ezechia , for certaine yeeres before his Death , hee was call'd vpon by his sicknesse at Royston to set his House in Order . Lord , what a a Speech hee then made to his Sonne our praesent Soueraigne ? O Verba Bracteata . Not a syllable in all the same , but deserues to be written in letters of Gold. How powerfully did hee charge him with the care of Religion and Iustice , the two Pillars ( as hee tearm'd them ) of his future throne ? How did he recommend vnto his loue , the Nobilitie , the Clergie , and the Communaltie in the generall ? How did he thrust , as it were into his inward bosome , his Bishops , his Iudges , his neere Seruants ; and that Disciple of his whom he so loued in particular ? And concluded with that heauenly Aduice , to his Sonne , concerning that great Act of his future marriage , To marrie like himselfe , and marrie where hee would . But if hee did marrie the Daughter of that King , hee should marry her Person , but hee should not marry her Religion . But now at this sicknesse more shaken with the fits of a raging Feuer , the neerer Death drew vnto him , the more he prepar'd himselfe for it . All his Latter dayes hee spent in prayer , sending his thoughts before into Heauen , to bee the Harbingers of his happy Soule . Some foure dayes before his end , he desired to receiue the Blessed Sacrament , Viaticum Aeternitatis , as it is tearm'd in the Ancient Councels , a blessed Bait , that the deuout soule vseth for the most part to take in this life , when it is ready to trauaile for the other life . Being demanded , if hee was prepared in point of Faith , and Charitie for so great a Deuotion ; He said hee was , and gaue humble thankes to God for the same . Being desir'd to declare his Faith , and what he thought of those Bookes he had written in that kinde , Hee repeated the Articles of the Creede one by one , and said hee beleeued them all , as they were receiued and expounded by that part of the Catholique Church which was established here in England . And said with a kinde of sprightfulnesse , and viuacitie , that what euer hee had written of this Faith in his life , he was now ready to seale with his Death . Being questioned in point of Charitie ; He answered presently , that hee forgaue all Men that offended him , and desir'd to be forgiuen by all Christians , whom hee in any wise had offended . Being told , that Men in Holy Orders in the Church of England doe challenge a power , as inhaerent in their Function , not in their Person , to pronounce and declare Remission of sins , to such as being paenitent doe call for the same ; And that they haue a forme of Absolution for that very purpose , set down in the Booke of Common Prayers ; a He answered suddenly ; I haue euer beleeu'd , there was that power in you , that be in Orders in the Church of England . And that , amongst others , was vnto me an euident demonstration , that the Church of England is without all quaestion the Church of Christ . And therefore I a miserable sinner doe humbly desire Almighty God to Absolue of my sinnes , and you , that are his seruant in that high place , to affoord me this heauenly comfort . And after the Absolution read , and pronounced , hee receiued the Sacrament with that Zeale , and Deuotion , as if hee had not beene a fraile Man , but a Cherubin cloathed with flesh , and blood . And some houre after , he said vnto his Sonne , the Duke , and others that stood about him , that they could not imagine what ease , and comfort he found in himselfe , ●ithence his receiuing of the blessed Sacrament . O , saith hee , that all my Lords would doe but thus , when they are visited with the like sicknesse . Themselues would bee more comforted in their Soules , and the world lesse troubled with quaestioning their Religion . From this time , to the houre of his death , the sicknesse preuailed more and more vpon his Body , and his Sense , and Memory not much impaired , Prayers were multiplied accordingly from houre to houre , for the comfort of his Soule . And as a Nazianzen saith of Saint Basil , that he did desire to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with some sentence of pietie in his mouth : so there were selected in English , and Latine , some short sentences of Deuotion to raise , and lift vp his Soule into Heauen , before it came thither . With this he was so rauished , and Comforted , that as all his Seruants ( neuer sufficiently commended for Diligence , and a Deuotion ) can beare witnesse , when he groaned now vnder the pangs of Death , yet was hee euer still , and as quiet , as a Lambe , when these Eiaculations were infused into Him. To one of them , to wit , Mecum eris in Paradiso , he replied presently , Vox Christi , that it was the voice , and promise of Christ . And another , Veni Domine Iesu , veni citò , hee twice , or thrice repeated . And a while after , his hastning on forward towards his End , hastned vs also to that Prayer vsually said at the houre of Death ; the which was no sooner ended with that sentence , In manus tuas Domine Commendo spiritum meum , but his Lords , and Seruants kneeling on the one side , his Archbishop , Bishops , and other of his Chaplaines on the other side of his Bed , without any pangs , or Conuulsion at all , Dormiuit Salomon , Salomon slept . And so much of this eight , a most bitter Circumstance . ANd yet this Bitternesse is like the bitternesse of Myrrhe , very vnpleasing vnto vs , but very praeseruatiue vnto him . a Mors ianua vitae . b He had no way , but by this Mortalitie , to cloath himselfe with Immortalitie . Were it not for this Sleeping , how had hee obtain'd this aeternall c Dreaming ? which his Soule seuer'd from the dregges of the Bodie , doth now enioy in the praesence of God , enuiron'd no more with Lords , and Knights , but with troupes of Angels , and the Soules of the Blessed , call'd in this Text , his Fore-runners , or Fathers ; And Salomon slept with his Fathers . And therefore as d Papinius Statius reports of the old Arcadians , that mourning all night for the setting of the Sunne , they were comforted notwithstanding at the breake of day , when they saw him in his Spheare againe . And as the people enraged at the death of Romulus , were quieted by and by with a Proculus his newes , that he saw him in glory riding vp to Heauen : Much more must we Christians remain full of hope at the death of a b Saint , that is gone to his Fathers ; Dormiuitque Salomon cum Patribus suis , And Salomon slept with his Fathers . And no more of this ninth Circumstance . ANd I must say lesse of the Last of all , praeuented therein by the Magnificence of his Maiestie : Because , for any thing wee reade in the Scriptures , the Funeralls of the first , came nothing neare the Stately Funerals of our second Salomon . Shall I say therefore of my praesent Master , that he is a great , and a hopefull King ? All that is true ; but I leaue it to another , that hath time to enlarge it . I will onely say , as St. a Ambrose said of Theodosius , Summam votorum complexus est , pius est ; He hath shew'd himselfe , as we desir'd he should , a pious Sonne of a most pious Father . He layes , with all possible solemnity , the Bodie of his Father in the Sepulchre of the Kings , erected by Henry the seuenth his great Grandfather , Tanquam in Ciuitate Dauid Patris eius ; Iust as this other Salomon was , In the Citie of Dauid his Father . And yet , with due reuerence to his Maiestie , I must be bold to say , that all this is nothing to that Honour , which God hath done to the Funeralls of his Father . So b deare in the sight of the Lord is th● Death of his Saints . For God hath prouided another Statue yet to adorne the Exequies of our Late Soueraigne . I doe not meane this Artificiall Repraesentation within the Hearse ; for this shews no more then his outward Body ; or rather the Bodie of his Bodie , his cloathes and Ornaments . But I meane that Statue which ( beyond all former praesidents of Pietie ) a walk't on foot this day after the Hearse , one of Myrons Statues , Qui paenè Hominū animas effinxerit , which came so neare to the Soules of Men , b A breathing Statue of all his Vertues . This God hath done for Him , or rather for Vs. For as he hath made a liuely Repraesentation of the Vertues of Salomon , in the Person of King Iames : So hath he done a like Repraesentation of the Vertues of King Iames , in the Person of King Charles our Gratious Soueraigne . I will therefore conclude these Exequies of Salomon , with a saying spoken by that imitator of Salomon , c Mortuus est Pater , & quasi non est mortuus , Similem enim reliquit sibi post se . Though his Father be dead , yet is he , as though hee were not dead , for he hath left One behinde him most like himselfe . Whom God long prosper , and praeserue . The Grace of our Lord &c. FINIS . LONDON , Printed by JOHN BILL , Printer to the Kings most Excellent Maiestie . M. DC . XXV . Notes, typically marginal, from the original text Notes for div A15453-e400 a 1 Sam. 13 1. Filius vnius anni erat Saul . S●mplex & inno●●ns ●anquam pu●r vnius anni . Cald paraph . Hieron . P. Dan●an . l. 2. ad Albe●icum . Cardin . b 1 Sam. 13. 13. Stult●●gis●● , ●●c custod ●●imandata Dom●ni D●i tu● . c 2 Sam 32. 35. d Plutarchus in Eu●en● . a Vid. Io. Monthol . i● Prompt . Iuris . verbo Salomon . a A●nal . 1● . b For as Alexander tells his ●ather Philip. Such Exquisitenesse in this kinde , as he his Father expressed , is not required in euery King. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dion . Chrys . orat . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Pyndar . Olimp. od . ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Orat. 30. a Iul. Capitol . in Antonino Philosopho . & Anton. de Gueuara . in●orol ●orol . p●n● . b S●●ton . in eius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ S●b● & suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pre 〈…〉 . cap. ●9 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Anton. Monach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Datur hoc i 〈…〉 strium v●●orum posicrit●ti , vt ex●qu●●●●●●●●iscua Sepultura s●●●● e●●ur , &c. Tacit. Annal. 16. b Antiq. l. 7. c. 1● . a 〈…〉 . Salom. 〈…〉 3. ●● Serli 〈…〉 Ar 〈…〉 . 〈…〉 b 4 Reg. 21. 28 ▪ 2 Chron. 21. 20. 2 Chron. 24. 25. c Lib. ● . d Matth. 12. 42. a Musonius apud S●ob . s●rm . 4● b Exod. 4. 10. a Octa●●●nus F 〈…〉 lib. de 〈…〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ c Plutarch . in P 〈…〉 . d ●●● Alexander thought it vnnecessary in a King to bee exact in this kinde of learning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Ch●ys . Orat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ta●●●us requires in a Prince , 〈◊〉 ill●um illum ex Sa 〈…〉 . De 〈◊〉 Agricol . And Leo the Emperor made vse of M 〈…〉 his Eloquence , 〈…〉 〈◊〉 in 〈…〉 Sid 〈…〉 . Apol 〈…〉 in Panegyr . e Annal. 15. a Prous . ●● b In 〈…〉 Salomon 〈…〉 Aquinas 2 q. 113. a●● . 3. ad . 2. c Prior pars p●●b 〈…〉 P●●ed . d 〈…〉 . Sa 〈…〉 1. d 〈…〉 a Numb . 27. 17. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philostrat . de vita Apoll. lib. 5. c. 10. 〈…〉 c Plut. in Themisto●●e . a 〈…〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syne● . de regno b Nullis Circums●●iptam terminis sapientiam adeptus est . de reb Sal. l. 3 c. 9. c Libr●● in Genes . q. 4. vt & Abulens . 3 Reg. 3. q. 10. d I● 3 Reg 3. q. 11. e Tom. 1. disp . 7. q. 2. pun●●● . 1. a C 〈…〉 lib. 5. b Studia praestant . vt etiam ●●●er . 〈…〉 . Quin●●l . 〈…〉 Orat . l. 12. c. 4. e Sanctius . proem . in 1 R●● a 〈◊〉 Paralip . 〈…〉 〈…〉 rum , 〈…〉 〈…〉 m , 〈…〉 rep 〈…〉 〈…〉 Sanctius 〈…〉 1. b San 〈…〉 c 〈…〉 d 〈…〉 a 2 C 〈…〉 b 〈…〉 〈◊〉 Annal 3. c Plinius 〈…〉 lib. 3. ●p 20. 〈…〉 ma● , &c. a Fama liberrima principum Iudex . Senec. Detestantur malos principes etiam qui malos faciunt . Plin. Panegyr . b Octauian . Ferrar . lib. de sermon . Exoter . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . in vita Demost . Beate victuro ante alia conuenit patriam esse glorios●m . Amm●anus Marcell . lib. 14. & tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist . apud La●rtium . lib. 5. a 〈…〉 . 3. b Masius in Ios . ●●● . 15. n. 63. c ●●a● Montan. ● Ios . 18. 20. Ruper●us lib. 2. in Deut. c. 18. V 〈…〉 . ●om . 3. 〈…〉 . ch . p. 1. lib. 〈…〉 . d 〈…〉 14. a 〈…〉 b ● Reg. 2. ●● . c ● Reg. 12. 16. a Orat. d● l●g● Ag●●● . contra ●ul●um . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot . ●●●● . 7. ● . 8. a Part. 2. ●●● . ● . d●sp 3. c. 5● b Imperij amplitudine , longo interuallo su●erabatur ab alijs imperatoribus tum prioribus , tum 〈…〉 oribus . Tosta● . in 2 Chron. 1. q ▪ ●1 . Dionys . Ca●thus . ●n ●●●● . c. 3. c ●go ●●re si ●●● seo , vt 〈…〉 , i●● gl●ria , a●qu● a●●● gl●riae o 〈…〉 , populique mul 〈…〉 , Salomonem sur erasse al●o●●m n●s ●i●e pr●●r●s ●i●e 〈…〉 s orbis dominatores . Pineda d●r●b . ●alomonis . lib. 6. c. 2. a In Sententijs la●●ici● quater . ●●●●ersibus com 〈…〉 . a 〈…〉 . b 〈…〉 &c. 〈…〉 ●ce●●us●ul . quaest . l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . La●●●●us●ib ●ib . ● . c In●e A 〈…〉 . 〈…〉 ●xigen●● , 〈…〉 , &c ▪ S●n●● d● B 〈…〉 e vi●● ▪ c. 1. d Plin S 〈…〉 d. l●b . 3. 〈…〉 1. ●● Caluis●um . & A●n●rum 〈…〉 udo d 〈…〉 s●●●en●iam . Iob 32. 7. Crescit inse●ibus . Hieron . ep . 2. ad N●po●●an . e Non ●a●●le 〈…〉 plenus dierum ponitur , nisi is , euius per ●andem scripturam vita lauda●●r . Grego● . M●●nus in Iob. vlt. Nemini dedit D●●s spacium peccandi . Ecclesiasticus 15. 22. f Qui pau 〈…〉 multatalenta lucri secit ben● viuendo . Chrys . in locum . Quaeris quid sit ampl 〈…〉 spacium ? vsque ad Sapientiam viuere . Sene. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . Ethic . l. 1. c. 11. a Basil . ● P 〈…〉 . n●m vitae ●● . p. ● non glorio ●um . b Parte . 2 de praedict . c. 27. a 〈…〉 b 〈…〉 c ●n 1. cap. 〈…〉 & lib. 2. con●ra Iouinianum . a 〈…〉 quod 〈…〉 P●lanus , 〈…〉 〈…〉 39. a Sup. Genes . 26. 8. a Tom. 〈…〉 b 1 Reg. ●● . ●● . c 2 Chron. 21. ●● . d 2 Chron. 24 ▪ ●● . e 3 Reg. 14. ●● . f 2 Chron. 2● ▪ ●● . g 3 Re● . ●● ▪ ● . a 〈…〉 um , 〈…〉 ad 〈…〉 est 〈◊〉 August . de ●●●●tate Dei. lib. ● . c. ●3 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●●phus Antiq. 〈…〉 . c Thom. in 4. Sent. ●●si 4● . q. 2 〈…〉 3 d 〈…〉 August . 〈…〉 lib. ● . c. 5. a 〈…〉 vpon 〈…〉 a Imaginem Traian●●urru ●urru triumphal●●●xit , vt optim●● imperator ne post mortem quidem triumphi a 〈…〉 dignitat●m . Spart . in Adrian . b Blaise de Viegenere sur le premier liure des tableaux de plat-pemture de Philost . a For his ●ate Maies●ie neuer approued of the president , as is toucht in some place , by Cambden , and Thuanus . a Tacitus Annal. lib. 13. b Plin. Secund. lib. 1. ep . 20. c Plutarch . i● Alexand a 〈…〉 St. Ambrose of Dauid . b Aug 〈…〉 . a Idyll 〈…〉 b Vna ●●●●arum in omni●●● Lampido Lacedae●●nia r●p●ritur , quae regis filia , regis vxor , regis mater fuit . Plin. Histor . nat . l. 7 c. 41. c A●roci , & horrendo scelere , quod boni omnes ●●●● detestati . Cambd. Eliz. pag. 11● . a Postquam conspexit angueis ille alter pue● , 〈…〉 cunis exilit , facit recta●● angucis impetum , &c. Plautus in Amphitruone . Act. 5. 〈◊〉 . b Cambden . Eliz. pag. 121. c Cambden . Eliz. pag. 172. d Idem . ibid. pag. 203. e Mortonius Anglis addictissimus ab Arranio l●s● Maiestatis accusatus , in carcerem 〈◊〉 Cambd. Eliz. pag. 314. Ex delator●m inuidia . pag. 315. obtrun●atus . pag. 317. f Prae moerore , postquam tredecim meses praefu●sset , ●atis concessi● . Cambd. Eliz. pag. 204. g Cambd. Eliz. pag. 316. h Summa consilij erat , vt rege intercepto , externas cop●●● ad religionem Romanam restaurandam , & Angliam●uadendam ●uadendam admitterent . Cambd. Eliz. part . ● pag. 500. M. S. i Gow●●es conspi●acie . fol 6. a Cambd. Eliz. part . 2. pag. ●●6 . M. S. b In Poetice . c Vt terrestre regnum coelesti regno famuletur . Greg. ep . 62. ad Mau●itium . a Ing●●● ●aesar , & p●r gloria tua , ●iue 〈…〉 ud post 〈…〉 , si●e 〈…〉 nt . P●m. ●● Paneg. b Now read in our Churches . c Printed by command 14. Ianuary 1603. and now reprinted by King Iames his new command , 〈…〉 diatly before his death . ●●●● . d The Act. of 〈…〉 1 ●ac . a Ipsa initia plantare debent Principis nominis samam . Theodoricus . b Per Dunfer●●ilinium . Cambd. Eliz. pag. ●●● . c Edinburg● . Cambd. Ehz pag. 341. a 〈…〉 〈…〉 ham de 〈…〉 c. ●a 〈…〉 Eliz. 〈…〉 2. pag. 513. 〈…〉 . b 〈…〉 Ma●g●●i 〈…〉 〈…〉 regis 〈…〉 regi 〈…〉 Ca●●●d Eliz. part . 2. ●● . 3 M S. c 〈…〉 idem . 〈…〉 d Cam●●d . Eliz. 〈…〉 2. pag. 561. M. S. e Sed his alij , libr●● longe prae 〈…〉 Basilicon Do●on . &c. Incre 〈…〉 , quo● h●m●num animos & 〈…〉 sibi conci 〈…〉 , &c. Id. in Eliz. part . 2. pag. 65● . M. S. f Id●●b●d . pag. 562. M. S. g Speedes ▪ Chro. p. 9●● . h L●●re s●pti●sme 131. A● Roy & 〈◊〉 8. 162. A 〈◊〉 de Ville●oy . & Liure 7. 132. A Mons . de Villeroy . a Speedes Chro. p. 912. b For they themselues will needs ( as the Romans said of the Iewes ) make themselues as remote from vs , as the Indians ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philostrat . in vita Apollon . l. 5. c. 10 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 2. and his word was , No Bishop , no King. Confer . at Hampt . Court. pag. 36. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philostrat . in vita Apoll. l. 5. c. 11. a Howeuer he liued amongst Puritanes , and was kept as a Ward vnder them , yet since he was ten yea●es old , hee euer despised their opinions . Confer . at H●mp● . Court. pag. 20. b Cambd. Eliz. pag. 342. c Cambd. Eliz ▪ pag. 361. d Cambd. Eliz. pag. 444. e Cambd. Eliz. part . 2. pag. 550. N●c exp●ctata Regis authorit●te , Barones , & Burgenses Con●ocarunt ( Ministri ) ad consultandum ne quid detrimenti relligio , aut respub . caperet . M. S ▪ f Cambd. Eliz. pag. 362. a Psal . 68. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synesius de regno . a Cicero in Bruto . b Aristot . Politi● . l. 1. c. 1. a Rex ipse difficill 〈…〉 i●meris molestus confl●ct●tus , per asp●rrimo●●ont●s in illa parte cont●●dit , &c. Camb. Eliz. pa●●● 2. ●ag . 5●1 . M. S. b Lucan . c V●●nam meis tempori●us e●en at , ●t militum stipendi● in Doctor●s Artium absuma ●tur . Leo Graecanicus . d Histor . l. 4. initio libri . Ad laud●m regnant●● tra●itur , si a● omnibus p●● ametur . Cassiodorus . ●pist . l. 1. ep . 23. A deepe point of policie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Artist . polit . l. 8. c. 14. a In vita Budaei . Id●m narratur de Theodoro Gaza . Sphynx . Philos . cap. 25. a As 〈…〉 is called 〈…〉 . S●●d●s in P●●lolog . & ●piph . lib d●m●nsu●● . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Synes . de regn● . c Plin. S●●undus l. 1. epist . 10. a Sanctius in . 1. Reg. proleg . 1. b Ecclesiastes 11. 7. c Spartianus in Adriano . d Sidonius . Me●●s omnibus quam singulis creditur . singuli enim decipere , & decip● possunt : nemo omnes , neminem omnes ●e●ellerunt . Plin. Secund. in Panegyr . a De reb . Salom. lib. 1. cap. 1. b Ap●d Euseb . c Nos●i m● ? & quidem ex s●●d● ▪ ●s . Ad ho●●l●um . Tacitus ●s , ●n Plinius ? Exprim●●● non poss●m quam sit iu●●ndum mihi , quod nomina nostra qu●si litera●um propria , non ●omin●● , lit●ris reddunt●r . Plinius Secund. lib. 9. ep . 23. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . re●p . gere●d . praecept . So●um ●●●●m 〈…〉 dat , a●g●tqu● t●mp●r●s spat●●● . Plin. in Pan●g . a Genes . 5. b Whereof the seuerall bookes are assigned to seuerall Mus●s . Qu●m ●e●●ren● mu●● , viuet . Tibul. li. 1. ●l●g . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pynd . Olymp. Hymn . 7. c See the Proclamations for buildings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philostratus de vitis Sophist . l● . 1. d Which a man might call , as the Aegyptians doe N●lus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philost . de ●i● . Apol. l. 5. c. 10. e De bello Iudaic. l. 6. c. 6. a Cambd. in sua Brit. pag. 5 ▪ b The name of the T●ddo●s . a 〈…〉 by the 〈…〉 Ea●●e of N 〈…〉 ton , in 〈…〉 speech for the 〈…〉 , made in 〈…〉 ment . 3. l●c . 26 ▪ Ma●j . M. S. ●●a● . ● a Pr●● . ● ▪ ●● . b 〈…〉 c ●●●● of 〈…〉 Poly 〈…〉 d 4 〈…〉 e Ra●●● Da●●d Kim●●●a●●d ●y●am Sal 〈…〉 d●ce●●●m in●tio 〈…〉 〈…〉 am . Although all the Gr●●ke and ●at ne Fathers , make him to be 12. yeares old . f ●nuent●r of France ▪ in Ca● . 9. ● g I ●d●●i●● su● fectus est I ●do●icu● 〈…〉 duo●●●●m ●a●u● Gaguinus . Comp●ndij sui libr. 7. h Regn●m ●●ssit 〈…〉 vix ●redecin ▪ m●●s●s ●ato . Cambd. Eliz. pag ▪ 119. a Su●ton . in Ti●o . Non mem●ni me●e●●sse m●la morte ●ortuum , qui lib●nter opera pieta●●● exe●cuit . Hi●●on . dist . 13. a Auson . Burd●● pr●●● . cap. 19 b Faelix s●mnu● 〈…〉 requ●●s volu●tate , 〈…〉 vol●ptat● , vol●pt●● cum ●tern●ta●● Petius Damianus de Stephano . Dulcis sim●l & beatus 〈…〉 . Gregor . Nyss●n . de c●● . c 4 Reg. 20. 6. a 〈…〉 Mr. 〈◊〉 〈◊〉 〈◊〉 and shewed and approued ●y the 〈◊〉 in his lifetime M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solon apud Plutarch . a So his Maiestie had done before , sying , that it was Apost●●●●all , , and a very good ordinance , in that it was giuen 〈…〉 name of 〈…〉 th●● de 〈…〉 it , and vpon the clearing of his con 〈…〉 e Con●er ▪ at 〈◊〉 . Court. pag. 〈…〉 it is re 〈…〉 in the 〈…〉 sions of 〈◊〉 , Bohem , ● Saxon. a In ei●● vita . a Est magnisicum , quod te ab omni cognatione vitiorum reprimis , ac reuocas ; sed magnificentius , quod tuos . Quanto enim magis ard●um est , alios praestâre quam se ; tanto laudabil●us , quod cum ipse sis optimus , omnes circa te similes tui effecisti . Plin. sec . de Traiano in Paneg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . de Catone Maiore . a Cui peregrinatio dul●is est , non a●a● patria● . August . in Psal . 93. Cur ●an● vitam adeo amamus , vbi quanto ●iutius quis ●u●rit , tanto ma●or● oneratur Sarcina p●ccator●m ? Ambros . ●e bono mortis . cap. 2. Nam ●ur ●o●t●m adeo detr●ct●mus ? Ne videa●us nimirum descripta in Apocalypsi Ioannis . Cypr. lib. de mortal . Sect. 17. b Si tamen ●as ●st aut ●lere , aut omnino mortem voca●e , quâ tanti viri mortalitasmagi●●inita , quam vita ●st . De Verginio . Rufo . Plin. sec . l. 2. ep . 1. c Dormiun●●ort●● , non solum p●opter f●cilita●em r●suscitandi , sed ●tiam ●●●pter iucund● insomnia , quae animae à cor●o●●bus s●paratae ha●ent , dum Deum ●●c●e ad ●aciem , &c. Salmer . tom . 6. tract . 44. d Thebaid . 4. a Plin. secund . de viris illustribus . c. 2. b So the Aegyptians mourn'd for Iacob 70. daies ; Ioseph but 7. daies . Gen. 50. 3. & 10. So of the blessed Virgin at the death of Christ : Stantem lego , flentem non lego . Ambros . in Luc. a Orat. Funebr . de Morte Theodos . Imperat. b Psal . 115. 15. a Te ad sydera tollit humus . Plin. secund . in Panegyr . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus Prodrom . in sua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in Gregor . Theol. c Ecclūs . 30. 4. 
A01523	----	Abrahams decease A meditation on Genesis 25.8. Deliuered at the funerall of that worthy seruant of Christ, Mr. Richard Stock, late pastor of All-Hallowes Bread-street: together with the testimonie then giuen vnto him. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1627 Approx. 186 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A01523 STC 11647 ESTC S102880 99838642 99838642 3028 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01523) Transcribed from: (Early English Books Online ; image set 3028) Images scanned from microfilm: (Early English books, 1475-1640 ; 1099:05) Abrahams decease A meditation on Genesis 25.8. Deliuered at the funerall of that worthy seruant of Christ, Mr. Richard Stock, late pastor of All-Hallowes Bread-street: together with the testimonie then giuen vnto him. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [6], 62, [2] p. Printed by Iohn Haviland for Fulke Clifton, and are to be sold at his shop on New-fishstreet hill, vnder St. Margarets Church, at the signe of the holy Lambe, London : 1627. With a final errata leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stock, Richard, 1569?-1626. Sermons, English -- 17th century. Funeral sermons. 2004-08 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Judith Siefring Sampled and proofread 2004-09 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion ABRAHAMS DECEASE . A MEDITATION ON GENESIS 25. 8. DELIVERED AT THE FVNERALL OF THAT WORTHY SERuant of Christ , Mr. RICHARD STOCK , Late Pastor of All-Hallowes Bread-street : TOGETHER WITH THE TESTIMOnie then giuen vnto him . By THOMAS GATAKER B. of D. and Pastor of Rotherhith . LONDON , Printed by Iohn Haviland for Fulke Clifton , and are to be sold at his shop on New-fishstreet hill , vnder St. Margarets Church , at the signe of the holy Lambe . 1627. TO THE RIGHT WORSHIPFVLL SIR HENRY YELVERTON Knight , one of the Iustices of his Maiesties Court of Common Pleas. RIGHT WORSHIPFVLL ; YOVR speciall interest in that worthy Seruant of Christ , whom this weak work concerneth , by your singular fauours to him and his deseruedly procured , cānot but giue you interest in the worke it selfe before any . Vnto your Worship therefore I addresse and direct it , as to one that may iustly lay best claime to it : Not doubting but that , as you did in more than ordinary manner respect his person while he liued , so you do no lesse honour the memory of him now deceased . The worke I wish were worthy either you or him . But , how little time I had for the composing and peecing vp of these broken Meditations , cannot be vnknowne to those , & from them may be made knowne to others , that either sent or brought me the first word of his decease , being newly allighted from a wearisome iourney , not aboue two daies before the Funerall was to be performed . Besides that so sudden and vnexpected tidings of the losse of so deare a Friend , causing much griefe and distractiō , could not but produce withall as great an indisposition to the minding of that that this office imposed on me did necessarily require of me ; and defeat consequently that second a helpe of redoubled diligence , which others are wont to vse ( as the sea-man his b oares , when the wind slacketh or scanteth ) to redeeme the want of time with . That which made me ( as conscious of the rawnesse of it ) the more backward at first to yeeld to the importunitie of those , ( not a few ) who both by letters and by word of mouth were very instant and vrgent for the publishing of it . Nor haue I had much loisure since to reuise and digest my confused notes ; nor yet desire to adde or alter much , lest ( to those that then heard it ) it might seeme not the same . One short passage or two onely I haue inserted , that my memory then failed me in . Else the substance of all here was then deliuered . Which if , especially in the Testimony then giuē vnto him , whom this office was performed vnto , it seeme slight and slender , to that it ought or might haue beene : Besides the former considerations , which might well sufficiently excuse , let it be remembred ; what a great Oratour sometime said , that c An exact face is very seldome drawn but with much disaduantage : how much more when a bungler but hath it in hand ? I may well say of him , as he sometime of Basile , d There wanted but his owne tongue to commend him with . A better I wish there had been employed therin than mine owne ; or that mine owne ( if but for his sake ) had ( at least then ) been better . But the best is , The Sea needs not the Riuers , that yet runne into it ; nor he either mine , or any other mans praise ; that due honour and reuerent estimation of him remaining in the mindes of so many , that neither mine , nor any other mans , commendation of him , either need to adde ought , or can adde much therunto . Howbeit this may bide , when they are gone . Which whatsoeuer it is , presuming that your Worship will accept of , if not for it owne sake , yet for his , who liueth yet with you , and you desire ( I know ) should doe so also with others , I recommend it to your patronage , and your selfe with all yours to the protection of him who hath promised to be f Sunne and Shield to all those that sincerely rely on him ; and rest . Your Worships to be commanded in the Lord Iesus , THO. GATAKER . THE TESTIMONIE GIVEN TO THAT worthy Seruant of CHRIST , Master RICHARD STOCK , at his Funerall . ALL a Christian mens bodies are b Members of Christs Body , c and Temples of Gods Spirit ; and are therefore in decent and comely manner to be laid vp in their d sleeping chambers or their e resting places , as the Prophet Esay termeth them . A decent and comely Sepulture then is due to all Christian corps . But more then so , with some solemnitie may this office well bee performed to those , in whom the Holy Ghost manifested a more speciall residence by f a more plentifull measure of spirituall endowments , and more powerfull operations flowing from the same , while they liued ; and whom , hauing obtained g a more eminent place in Christs body , God hath made instruments of more than ordinary good to his portion and people here . h Samuel dyed ( saith the Storie ) i a Prophet of God , k and Ruler of Gods people , and all Israel assembled to his buriall , and mourned for him . This being apparant , good ground there is for this solemne Assemblie , which the decease of our right worthy , and deseruedly beloued , and much respected Christian Brother , M. RICHARD STOCK , a graue and reuerend Father in this our Church , a faithfull Minister and seruant of Iesus Christ , and the vigilant Pastor of a neighbouring Congregation , for the performance of this last Christian office to the l remainders of him with vs , hath occasioned at this present . Concerning whom & his deportments , howsoeuer very much might iustly be spoken , and be spoken iustly by my selfe , not frō others reports , but of mine own knowledge , hauing bin m an eye witnesse of them , as hauing beene familiarly and inwardly acquainted with him ever since the fourth yeere of his abode in the Schooles of the Prophets , and shortly after the time of my first accesse thither ; ( for there was no more distance betweene our two standings ) yet neither will the streights of time permit it , nor will it be very needfull so to doe ; his life , and courses , and constant labour in the worke of the Word , being so well knowne , not in this , or the neighbour places onely , but thorow-out the whole City , wherein he constantly continued the worke of his Ministery by the space of well neere thirty yeeres . I will endeuour therefore to contract ( what I well may ) that which I shall speake of him , and hasten to those things that more neerely concerne our selues . And to beginne with the times of my first notice of him . As in his first beginnings he was of eminent note in the Colledge he liued in , both for his vnweariable industry , and his singular proficiency in those studies of humanitie , that are as n handmaids to Diuinity , and helpe to lay a good ground for any future profession ; So his care was so o to entertwine pletie and humanitie the one with the other , that p as web and woofe they ranne on euer along together through the whole course of his studies . Nor was he carefull onely of this practise himselfe , but ( according to that of the Apostle , q Obserue one another , r to whe● on to godlinesse and well-doing ; ) hee was no lesse forward to incite others thereunto ; and not to incite them onely thereunto , but to assist them therein , and to afford what helps he could ( which well also he could doe ) unto any that were either desirous , yea , or willing , but to imbrace them . In which kinde I cannot without iust note of ingratitude but acknowledge my selfe much indebted vnto him ; and haue cause ( with many others , beside my selfe , much my betters ) to blesse God that euer we came acquainted there with him . In a word , while he staied in the Colledge ( which his desire was to haue done longer then he did , if opportunity had serued ) s he gaue before hand , ere he came to it , euident signes of one likely to proue t a skilfull Master-builder in Gods worke , and u a winner of many soules to God. Nor was he one of those a rathe-ripe wits , that promise faire in the blossome , but faile in the fruit ; that like Comets , blaze brighter than the fixed starres for a time , but after a while vanish and come to nought , the matter of them being wholly either spent or disperst . But his proceedings in publike were correspondent to his beginnings in priuate . When it pleased God b to call him out and set him apart to that imploiment that he had ordained him to before , he proued a painfull , a faithfull Minister of Christ , a skilfull , a powerfull dispenser of Gods Word . If any demand proofe hereof : not to insist vpon his constant and incessant imploiments , with generall approbation and applause both of religious and iudicious , continued for so many yeeres ( as was before said ) together , not a Sabbath intermitted , wherein ( if health serued ) he preached not twise , either in his owne charge ( where he was frequentest ) or elsewhere abroad ; besides his catechisings of the younger sort at certaine times in the weeke dayes , and other such offices as to the pastor all function are necessarily annexed , and are priuately to bee performed ; wherein also he was no lesse diligent than in the execution of his publike Ministery . Not to insist ( I say ) upon this ; ( which yet were sufficient proofe of it : ) As the Apostle saith to the Corinthians , c You are d the seale of my Apostleship , and e my f letters testimoniall . So may I well say of this our reuerend Brother : So many Christian soules professing themselues to haue had their first effectuall calling and conuersion from him , ( in which kinde , I suppose , not many in this City may compare with him ) besides the multitudes of those that acknowledge themselues to haue been edified , built up , and bettred by him , are the seale of his calling , and of g Christ speaking in him , and not verball or vocall , but reall letters testimoniall of the efficacy of his ministery , through h Gods blessing thereupon . An i obscure Author saith , that the Apostles were like Fishermen , the succeeding Ministers like Huntsmen : k the Apostles like fishermen that catch many at one draught ; l the succeeding . Ministers like Huntsmen , that with much toile and clamour , running up and downe all day , scarce take one Deere or Hare ere night . And such indeed is the hard condition of many of Gods seruants , that notwithstanding their faithfull and painfull discharge of their duty , they are enforced to complaine with the Prophet , m who beleeueth our report ? and , n I haue laboured in vaine ; scarce able to produce or instance in any one , of whom they can with some good ground of assurance presume , that they haue gained him at least to God. But well might this our Brother , through Gods blessing vpon his labours , stand out and say , not of one or two , but of troupes , in the words of the same Prophet , o Behold I and the Children , that God hath giuen me ; and with the Apostle , p These haue I begotten to God by the Gospell of Christ Iesus . Yea more than that ; well assured I am , that diuers now famous lights in Gods Church , and faithfull Ministers of his Word , doe professe to haue lighted their candles at his lampe , yea some of them to haue receiued their first beginnings not of light only , but of spirituall life and grace , ( without which all light be it neuer so great , is no light , but meere darknes ) from his Ministery . It is no small honour for a man to winne , and it were but , any one soule : ( q He hath saued a soule , saith St. Iames ; as a matter worthy the glorying in . ) For r to win a soule is to win more than the whole world againe is worth . But what an honour is it then to be , not the winner of a soule , but the winner of such as proue winners of soules , and so s by winning of some one immediatly , to be a mediate meanes of winning many others by him ? t They shall shine ( saith he ) as the Heauens , u that instruct ; and they x that conuert others , as the stars . And how gloriously then ( suppose we ) doth this our y blessed Brother z shine now in the Kingdome of God , that was an instructer of those that were instructers of others ; that was a conuerter of those that were conuerters of others themselues ? Many then ( as a the Holy Ghost saith of Iohn the Baptist ) did this our Brother winne to the Lord. Many ( I say ) he wonne ; though all he could not : that was more then b the Apostle himselfe was able to doe . But many yet he wonne , and his desire and endeuour ( with c the same Apostle ) was to win all ; his own especially , of whom he vsed to protest , that it was more comfort to him to winne one of them , than to winne twenty other . But some refractary spirits ( as d who almost doth not ? ) he met withall , that would not be reclaimed ; that by their crosse carriage were as e thornes in his eyes , and as goad●s in his sides , and f a vexation of heart to this faithfull seruant of Christ : Whom , if any of them bee yet liuing , the Lord vouchsafe mercy , and better mindes to , and g lay not this sinne of theirs to their charge . And if there be any of those that liued any long time under so painfull and powerfull a Ministery as his was , that remaine still vnconuerted , vnreclaimed , vnreformed , let them feare and beware of that dreadfull censure of the Apostle , h If our Gospell be yet hid , &c. And let such know , that not i the dust of his feet , but the sweat of his browes , and the teares of his eyes , and his k strength wasted with them , and his spirits spent vpon them , shall one day rise vp in iudgement against ●hem to make their doome l the heauier , if by timely repentance it be not preuented . But because a man may winne others , and yet lose himselfe ; m he may saue others , and yet not saue himselfe : ( n they may beget life in others , that haue none in themselues . ) The Word may worke by a man , and yet not worke on him : He may be o like a treene or a stonegutter ( saith Augustine ) that conueigheth water into a garden , but receiueth no benefit thereby it selfe ; or like p the hand on the high way that pointeth others the way , which yet it neuer walketh it selfe ; or † like an Harpe ( saith the Heathen man ) that maketh others melody , or * a Trumpet , that soundeth loud , but heareth nothing it selfe ; or “ like to the baptisme water ( saith Gregory ) that helpes men to Heauen ward , and goeth after downe to the sincke it selfe : He may q preach to others , and not preach to himselfe ; he may conuert others , and yet r prooue a s castaway himselfe . ( And yet it is t seldome seene , that much good is done , where a due u concent is not betweene tongue and hand , betweene lip and life . ) This our Brother therefore was none of those x that say and doe not : but y as he taught , he wrought : His z doctrine and his practise concurred , and went hand in hand together : His actions were , though a silent , yet reall and effectuall Sermons of that he preached in the Pulpit : The course of his b life was consonant to the tenour of his teaching . And c both ioyning and conspiring in one , were a meanes to draw on many , who d by the one alone paraduenture had not easily beene wonne . In a word ; for his teaching , I doubt not but that they will giue him the best testimony that heard him oftest ; and for his life they that knew him best . For he was not a flash ; one of those that shew all in a Sermon , or that spend all vpon some one curious good worke , that they minde to make their Master-piece . But both in his life and teaching he held on such a tenor , that the more men , e wise and iudicious at least , were acquainted with either , f the more they reuerenced and admired him for either . There are two things ( saith one ) that make a compleat man. g ●ntegritie and Iudgement : the one whereof 〈◊〉 but h lame and maimed without the 〈◊〉 ; and in many oft they doe not meet . But an happy coniunction of them both was there in this our Brother . For the proofe whereof I may well referre my selfe to the iudgement , both of those that so frequently desired to make vse of him , for the ouersight of their last wils , and for his assistance by way of direction , in the disposing of their estates : ( and we know all , how cautious men are wont to be in that kinde : ) As also of those reuerend Brethren , of the Ministerie as well as other , who , either by letters or otherwise , out of all parts of this Realme ( I speake what I know ) did vsually seeke to him , as to one more then ordinarily able to giue them satisfaction , for the resolution of their doubts . These two then ( as he saith ) make a compleat man indeed . But there is somewhat more required to make a compleat Minister , to wit , i that he can k speak his mind fitly , ( for what vse of l a mute Messenger ? ) and that he m dare doe it freely . ( For n of whom is courage and freedome of speech required more then of Gods Messengers ? ) Nor was this our worthy Brother defect 〈…〉 e in either . For , as for the former , how well able he was , not to expresse only , but to v 〈…〉 sse to , nor to confirme alone , but to commend also , that that he deliuered , with cleere method , sound proopes , 〈…〉 je words , fit phrase , pregnant similitudes , plentifull illustrations , pithy perswasions , sweet insinuations , powerfull enforcements , allegations of antiquitie , and variety of good literature ; that both the learnedst might receiue satisfaction from him , and the very meanest and dullest also might reape benefit by him : and so as might well o leaue an impression in the hearts and mindes of his hearers ; they cannot bee ignorant , that for any space of time heard him . In a word , in this kinde he was such an one * as many stroue to imitate , not many of them matched . Againe , because it is in vaine to be able to speake to good purpose , if a man dare not vse his tongue ; if , as he said sometime of the Eretrians , he be p like the Sword-fish , that q hath a sword , but hath no heart ; or like some cowardly companion , that carrieth a weapon about him for a shew , but dare not draw it , or make vse of it , though iust occasion thereof bee offered : For his freedome of speech therefore in reprouing of sinne , and that euen to the faces of the gr 〈…〉 est , both in publike and priuate , when occ 〈…〉 on required it , I doubt not but there are many here that are well able to testifie , and some accidents made it to bee more publikely knowne , then his desire was that it should haue beene . Much hath beene spoken , and much more then I entended ; and more time taken vp then I made account of . And yet much more might be added , then hath beene spoken , if time and strength would permit . Many things I haue touched , and rather pointed at then insisted on . And yet many things ( I know ) many among you will misse , that might as iustly haue beene spoken of , and that ( it may bee ) some of you will deeme should not haue beene omitted . One , his Zealous and earnest pursuit of reformation of some prophanations of the Sabbath ; wherein he preuailed also for alteration of some things in that kinde offensiue , as well r with the maine body of the City , as s with some particular societies : An other his discreet carriage in the catechizing of the younger sort ; the males apart one day , and the females another ; the riper and forwarder first in the presence of the ruder and rawer , and the ruder and rawer apart by themselues after the departure of the former , that they might both reape what fruit might bee by hearing them , and yet receiue no discouragement by being heard of them : A third his pious care and diligence in the religious instruction and education of those that were vnder his priuate charge , children and others : Some one thing , some another . And I co 〈…〉 sse , with Nazianzene in somewhat the like case , 〈…〉 at it is herein with me , t as with one in a field or a 〈◊〉 , replenisht with faire flowers of all sorts , who w 〈…〉 casteth his eye on one , another offereth it selfe to him , and while he is catching at that , another commeth in his way , and while that pleaseth his eye , another withdraweth it to it selfe : And as the rings or circles that rise on the surface of the water , when a stone is cast into a standing poole , they come so thick one vpon the neck of another , that , as if they stroue for place , they iustle out either other : so such variety of passages presenteth it selfe to me , that while I looke after one , I lose and let slip another , and when I would fetch that vp againe , another choppeth in , as contending for roome with it : And if I should pursue and insist vpon euery particular , that either others might expect , or that might iustly challenge a place here time and speech would faile mee before matter to speake of . To draw toward an end therefore together with his end ; the end of his labours , but the beginning of his resi , the end of his worke , but the receipt of his reward : In these and the like imploiments publike and priuate , hee spent his time , he spent his strength , x like a torch or taper , wasting and consuming himself , for the behoofe and benefit of others , y ha 〈…〉 g his worke with God then , and his reward for it from God now . And for these emploiments principally it was that he desired recouery of health and strength ; vnto the performance whereof also ( though therein iniurious to himselfe , and contrary to his owne desires ) he oft strained himselfe , and that in the middest of his infirmitie and weaknesse , not to the vncertaine hazard onely , but to the euident impeachment and impairing of either . z What is the Signe , said Ezekias , when he was promised recouery , that I shall goe vp to the house of the Lord ? as desiring continuance of life and recouery of health for no one end more then that . And therfore also was this our Brother so desirous of recouery , that he might repaire to Gods house againe , that he might returne to Gods worke againe . To which purpose the very last Lords day before his decease , hauing after many relapses recouered a little strength , he made shift to get out to a neighbour Congregation , there to ioine with Gods people in publike performance of such solemne seruice of God as that day is vsually spent and emploied in . And hauing held out to the end with them in both parts of the day , he reioiced much therein , that he was able so to doe ; the rather because thereby he conceiued some good hope , that hee should be strong enough ere long , to returne to his wonted worke and employment againe . But the Lord saw it better ( for * his will appeareth by his worke ) to put an end to his incessant labours here , and to translate him to the place of his endlesse rest else where . The gaine is his ; the losse ours , min●●wne ( among others ) not the least . The Lord sanctifie it vnto vs , and to those whom any way it concernet 〈…〉 ; and vouchsafe in mercy to repaire it , by raising vp many alike qualified and endowed in his roome . With whom now leaue we him , and returning home to our selues , afford we a reuerent and religious care to those instructions , that for the fitting and preparing of vs vnto the way that he is gone before vs , shall out of Gods Word be deliuered vnto vs. ABRAHAMS DECEASE . GEN. 25. 8. And Abraham gaue vp the ghost , and died , in ●good old age , an old man , and full of yeeres ; and he was gathered to his people . BEfore was a long discourse of Abrahams life : here is a report in few words of his death . Wherein ( to come to them directly without further preface , because much time is already spent ) wee may consider these particulars : 1 Who died ; 2 How he died ; 3 When he died ; and 4 Whither he went when he died . First , who died ; Abraham . Whence we may obserue , that No state or condition here freeth men from death . For who might sooner or better haue expected to haue beene freed from it then Abraham ? Abraham ( I say ) a a Prophet of God ; b a Prince of God ; c a speciall friend of God ; d the Father of the faithfull , &c. And yet of this Abraham , a Prince , a Prophet , Gods friend , his fauourite , the father of the faithfull , is it here said , that he died ; and by the Iewes to our Sauiour , e Abraham is dead . So f Lazarus Christs friend ; and yet , g This our Friend ( saith Christ ) sleepeth ; that is ( as afterward he there e 〈…〉 eth himselfe ) h hee is dead . The i Apostles likew 〈…〉 Christs friends ; and yet they are k all dead : ( For it was no true l Word that went among the Disciples concerning Iohn , from the words of our Sauiour either n mistaken or misinterpreted , that that Disciple should not die . ) Dauid o a man after Gods owne m heart : and yet p he goeth the way of : all flesh . q Your Fathers ( saith the Prophet Zachary ) where are they ? or doe the Prophets liue for euer ? And the Iewes answer him in the negatiue , No ; r the Prophets are dead . In a word ; as the Psalmist saith , that s wise men die as well as fooles : so t good men die as well as bad : yea , the good goe oft before the bad . x The righteous ( saith he ) are taken away from the euill to come . And of Ieroboams young Sonne it is said ; y He shall die , because there is some goodnesse in him . Now the reason why the godly die as well as the wicked , is , First , if we regard naturall causes , 1. Because they are made of the same mould and mettall that others are : a We haue this treasure ( saith the Apostle ) in b earthen vessels : they are but c earthen p●ts as well as d others . 2. Because they are subiect to the same casualties that others are . For , e All things come alike to all : The same f chance betideth the good and the bad ; the cleane and the vncleane ; g the sacrificer and him that sacrificeth not ; h the swearer , and him that i feareth to sweare , that maketh conscience of an oath . Secondly , if we regard spirituall respects . 1. The godly die also that they may rest from their labours : For , k They rest from their labours that are deceased in Christ. 2. They die that they may receiue their reward ; to wit , l the Crowne of righteousnesse ; which they must m not expect , till they haue n finished their race . 3. They die , that they may be rid of sinne : o they die for sinne , saith the Apostle : yet not to pay for it , as the wicked doe , but to be p freed from it : For , q He that is dead , is freed from sinne . 4. They die , that they may be r freed from death it selfe : s that mortalitie ( saith the same Apostle ) may be swallowed vp of life . 5. They die , that they mayt goe to God : For , u While we bide here in the body , wee are absent from the Lord : and x We desire therefore to remoue hence , that we may goe home to him . 6. They die , that they may be with Christ : y I desire ( saith he ) z to loose , or to be loosed , and to bee with Christ. But against the truth of this point , may some obiection be made . For first , if no state or condition free men from death , how ( may some say ) it is said of Enoch , that a he neuer saw death ; and of Elias , that b he was taken vp aliue into heauen ? To this I answer , that c singular and extraordinary priuiledges neither make a rule , nor marre a rule . It followeth not , because some one or two of this or that estate or condition haue by speciall fauour beene some time exempted from this generall sentence , that therefore the estate or condition it selfe exempteth any , or that all of the same estate are exempt and freed therefore therefrom . e Ezekias walketh with God as well as f Enoch , and yet g he died , when his lease of h fifteene yeeres expired . Eliseus was i a Prophet of God as well as Elias ; and k the Spirit of Elias ( it is said ) rested vpon Eliseus : and yet l he died , and was buried ; as appeareth by the m miracle , that God wrought by his corps sometime after his decease . These were personall priuiledges : and n personall prerogatiues passe no further than the persons of those , whom they are conferred on . But secondly , if euen o the faithfull die also , ( for how should the faithfull looke to escape death , when p the Father of the faithfull , as wee see here , himselfe dieth ? ) how ( may some say ) are the words of our Sauiour made good where he saith ; q If any man keepe my sayings , he shall neuer r see death ; And , s He that liueth and beleeueth in me , shall t neuer die ? To this I answer , that there is as a a twofold life , so b a twofold death : A twofold life ; to wit , c a naturall life issuing from the coniunction of the soule to the body ; and d a spirituall life arising from the coniunction of God to the soule . And a twofold death ; to wit , e a naturall death arising from the disiunction of the soule from the body ; and f a spirituall death arising from the disiunction of God from the soule . For looke g what the soule is to the body , the same is God to the soule . h As the soule is the life of the body , so is God the life of the soule . And i as the naturall death ensueth , when the soule departeth from the body ; so the spirituall death followeth , when God with-draweth himselfe from the soule . The faithfull then may dye the naturall death : but they neuer dye the spirituall death . u Death may seuer their soules from their bodies : but x death cannot cut off either soule or body with them from Christ. The Faithfull may die ; and yet our Sauiours words true . For a they die not , euen when they die . b Wicked men ( saith Chrysostome ) are c dead euen while they liue : good and godly men d liue euen when they be dead . The life of the one is nothing but e a passage to death : the death of the other is nothing but f an entrance into life . For it is g no life but death , that seuereth a man from Christ while he liueth : It is h no death but life , that bringeth a man home to Christ when he dieth . And thus much briefly for answer to these two Obiections . Now for the vse of the Point . First , it may serue to hearten and encourage vs against the feare and dread of death . For doe all , euen the godly and faithfull die ? Why should wee be loath to come to that , that so many Saints of God haue come to before ? As Phocion said to one that was to die with him ; i Art thou not glad to fare as Phocion doth ? So , why should any be loath to doe as Abraham doth ? Or why should we be afraid to goe that way , that all the holy men of God haue gone before vs ? It is true indeed , there might be some colourable cause of feare , if wee were to goe some k vncouth and vntrod way , such as none euer went before vs ; as l Abel did when he died . Or if none but the wicked had gone this way before vs , we might iustly feare , that it were indeed the high way to hell . But now when the blessed Saints and the best beloued of God haue , either all or the most of them at least , gone this way before vs ; yea when he was no wicked but m a iust man , that n went first of all this way : we may well and boldly follow him and them in it without feare , as being o the high way to Heauen too ; nor neede we dread or suspect any p euill in that , that q God , who loued them so deerely , would neuer haue suffered to befall them , if it should haue beene any way preiudiciall vnto them . Secondly , doe euen such also die . This should teach vs r not to mourne or bee grieued for the faithfull deceased , as if any euill had befallen them . For if they s died in the Lord , if they t deceased in the faith ; they are but gone the same way that Gods best beloued went before them that liued in former times . They are rather u departed , than deceased ; x sent before vs , whither y we must follow , z leaft onely , not lost . Their death is rather a a departing , or b a going out of this world , or c a passage to heauen , or d a returne to God , then a e deceasing , or f surceasing , or g intermission , or h intercision , yea , or i diminution , either of l●fe , or of their good or happy estate . There is no cause therefore to mourne for those that die in Christ ; there is cause rather to mourne for those that liue out of Christ. For the one liueth still though he die : the other is dead , though he yet liue , and shall one day die eternally , if he continue as he now is . k Doest thou mourne ( saith Augustine ) ouer the body that the soule hath leaft : mourne rather ouer the soule that God hath forsaken ; as l Samuel did for Saul ; and as m the Apostle saith , he should doe for such as had liued in lewd and loose courses , and not repented yet of them . n Such there is cause therefore indeede to mourne for : But no cause in the world to mourne for those that are in no worse case , than Abraham and Isaak , and all the faithfull are , that liued in former times , or than others of the same ranke shall be hereafter to the worlds ends . Thirdly , are o all of all sorts subiect to death , as well good as bad , Prophets as priuate men , & c ? This then should admonish vs to make the best vse we can of our religious friends , neighbours , acquaintance , husbands , parents , pastors especially , while they are with vs , ( p Walke , yea and q worke too , by the light , while you haue it with you , saith our Sauiour ) since that r we know not how soone they may be taken away from vs. It is that wherein most men are generally faulty , that as he saith of rarities and strange sights , s when they are neere at hand with vs , we regard not so much to see them , as we would , if they were further off , and wee should come occasionally where they were , or as strangers are wont to be , that come out of other parts , whither they are after a while to returne againe ; because hauing them at hand , we thinke we may see them when wee will , whereas the strangers , vnlesse hee see them now , while hee is here , thinketh hee shall neuer haue the like opportunity againe : So we t neglect oft to make that good vse that wee might , of the meanes and the ministery that God hath setled among vs , and of our religious friends that he hath setled vs with , in hope that wee may long enioy them , and hauing them at hand with vs , we may make vse of them when wee will. By meanes whereof it commeth many times to passe , that meere strangers , that visit them but by starts , profit more by them , than the most of those doe , that constantly liue and abide with them , and that * when it is too late now , we come to see and consider to our griefe , what opportunitie we haue ouerslipped of our owne good . It is with vs in these c●ses as it is with vs for our bookes . A booke of good vse borrowed , which we know not how soone the owner of it may call for , wee are carefull to make present vse of , whereas it might chance to haue lien long by vs , ere we looked on it , if it had beene our owne . Well it were therefore for vs , if wee could seriously consider , that u our religious friends and Pastors , ( as x all other things of this life , yea , and y life too it selfe ) are not so much giuen vs of God , as lent vs to vse , and that z for no longer than he shall see good ; and therefore labour to make the best vse we can of them , while we haue them ; as we would doe of some toole or vtensile , that being lent vs , we know not how long wee shall haue the vse of . And thus much for the first particular , the Person that died , Abraham . The second followeth , and that is the manner how he died , noted in that it is said , a He breathed out , or , He gaue vp the Ghost . That which some expound of b a willing end , of a willingnesse to depart : as it is said of our Sauiour , that c hee bowed his head downe , when all was finished , and d gaue vp his Spirit . And true it is , that as the Heathen man saith , e it is the part of a wise man , rather willingly to goe out , than to bee thrust out against his will , so it is the f vsuall practise of Gods children willingly to resigne and giue their soules vp to God , when he pleaseth to call for them . Others vnderstand it g of a quiet end , or an easie end , of dying without difficultie : as it is said of Iacob , that h when he had done blessing his sonnes , he plucked vp his feet , and so gaue vp the ghost . And it is true also that i old men vsually die with much ease ; k like an apple that being come to full maturi●y , doeth without force or stresse vsed to it , drop downe of it selfe ; or like a lampe , that l of it selfe goeth out , when the matter that fed it faileth . But because I finde the word vsed m generally and indefinitely , as well of n young as of old , as well of such as die o strong and violent , as that die voluntary or easie deaths : I take it rather , that there is in this phrase of speech an intimation of mans frailtie , and of the frailtie of mans life . p Hee puffed out , or , q Hee breathed out ; that is , r His breath failed , or , s His breath went away , and he died . So that the Point that hence I would obserue then is this , that The life of Man is but a breath , but a blast : And so consequently the frailty and the vanitie of mans life . That which may the better appeare vnto vs , if we shall consider , 1 What it is compared vnto ; and 2 What it may be taken away with . First ( I say ) what it is compared vnto . a What is man ? saith the Heathen man. Why ? hee is euen the dreame of a shadow . What hath lesse b truth in it than a dreame ? What lesse substance than a shadow ? What either vanisheth away more suddenly , than the one ; or is dispelled sooner than the other ? Nor came another of them much short of him , who compared mans state , as the former did his life , not to the dreame of a shadow , but to the c shadow of a smoake . They seemed ( it seemeth ) to them to haue said little or nothing to speake of , that compared it , either to d a dreame , or to e a smoake , or to * a shadow alone , when yet to minish the weight and adde to the vanitie of it , ioyning two of them together , they make it , not a smoake onely , but the shadow of a smoake , that is farre lesse ; nor a dreame barely , but † the dreame , not of some substance , which yet were a thing of nothing , but of a shadow . And , What is man saith one of the ancient Fathers . Why ? he is f Soule and Soile ; or Breath and Body : g apuffe of wind the one , and h a pile of dust the other : no soliditie in either , if you consider them apart ; and most vnlikely to impart any such thing either to other , if you consider them in themselues . I might adde what they say , that compare men to the i leaues of trees that soone shed ; to k bubbles on the water , that fall as fast as they rise ; to * bladders puffed vp of wind , that may be let out with the pricke of a pinne , and the like . But because these may peraduenture seeme vnto some to haue spoken somewhat l hyperbolically or excessiuely in the point : let vs heare the Spirit of God , that speaketh no otherwise of things than as they are indeede , speake . If we demand then of the mouth of God himselfe , What Man is ; he maketh vs answer euen in effect as they did : to wit , that m Adam is as Abel , or Abels Mate : ( for to the Names of those two Patriarches there is an allusion in the Originall : ) that is , Man ( as it is translated ) is as n vanitie , or , o a thing of nought : his daies passe away like p a shadow . He is q as a dreame that vanisheth when one awaketh : as r a wind , s that goeth away and commeth not againe . t His breath is in his nostrils ; ready euer and anon to puffe out : And u when that breath of his is once gone , x hee returneth instantly to his dust ; to that dust , y of which he was formed at first . His life is a as a cloud , that is soone disperst with the wind ; or b as a vapour , that appeareth for a while , and then vanisheth away . In a word : c All Man is all Abel ; and that euen then , when he is at the very best ; that is , euery Man , d be he neuer so well vnderlaid , neuer so surely and soundly setled , he is nothing but vanitie , that hath no soliditie at all in it ; or ( as he saith elsewhere ) but e alye , that hath no truth at all in it ; or f as nothing 〈◊〉 yea , g lighter ( if ought may so be ) than vanitie it selfe ; and ( if more than so may be yet ) euen h lesse than nothing . Which speeches ( I suppose ) come not an ace short of those other . Againe , the frailtie and vanitie of mans life may appeare , if we shall consider what it may be taken away with . And it is strange to think , i how small a matter may put an end to mans life . When a great man sometime threatned a Philosopher with death , k What is that more ( quoth he ) than à Spanish Flie may doe ? and he might well haue added , not to me onely , but to thy selfe . Yea , to passe by that of Cleopatra , who when to preuent publike disgrace , she had made her selfe away with the helpe of an Aspe , yet had nothing to be seene on her , saue l two small pricks , that could hardly be seene , made with the wormes tooth on the one of her armes ; which yet were enough ( it seemeth ) to make an end of her , and m might as well haue done of any other . To let that passe , I say , not a Spanish , but n an ordinary Flie or a grat , flying casually into his mouth , is said to haue stifled that proud Pope , that made the highest State then in the Christian world stoope euen to the holding of his stirrop . And indeed , o what is there so small , that may not bee a mans bane ? The p paring of a toe , the cutting of a corne , the scratch of a naile , the pricke of a pin , haue beene sometime , and q may againe be , the meanes of a mans end . A r fish-bone , a s grape-kernel , some t one haire , a u drop of water , x his owne spittle , let down vnwarily , may choake him . a bad or vnwonted aire , an euill smell , a little smoake may soone stifle him . Man is as the grasse , or as a flower ( saith the b Prophet and the c Psalmist ) which if the wind blow but on it , it is by and by gone : and his life is as a candle , or a taper , a weake light , that euery light , not gust , but puffe of winde is ready to blow out . Yea not some malignant blast , or some euill breath onely , but euen the want of breath ; nor the aire , if it bee infected , onely , but the very d want of it to breathe with , will soone make man cease to be , and put a period to his life . e If thou withdrawest ( saith hee ) from them their breath , they die , and returne againe to their dust . And what may this frailtie and vanitie of mans life then teach vs ? Surely ; first , not to f make flesh our arme ; not to relie vpon so g feeble , so fraile , so fickle a stay , as the life euen of the greatest , or what euer he be , h Cease from man ( saith the Prophet ) whose breath is in his nostrils : for what excellency is there in him ? And , i Trust not in Princes ( saith the Psalmist ) nor in any Sonne of Man : for there is k no certainty of helpe by them . For their life is but l ablast , and m whe● their breath goeth they die , and returne to their dust , euen n as others doe ; and then all their proiects perish with them . Men thinke themselues safe commonly , if they can get into fauour with some great man , or if they can by any meanes procure but the protection of such an one . But , not to presse that which some yet well obserue , that these proue oft but o vntoward shelters , but v●safe sa●egards ; like the tree to the passenger , that flieth to it for succour in a storme , p that either braineth or ●ai●eth him with the fall of a bough , who might haue beene safe enough , had he not shrouded himselfe vnder it : Yea that q many are ruined together with them by their fall , as the vnder-woods by the Oke or the Cedar when it is felled , who neuer got by them while they stood . What surety of helpe or safety canst thou haue from those , who haue no suretie , r no more than thou hast , of themselues ? Or what suretie or certainty can they haue of themselues , whose life dependeth vpon so fickle a stay , as is a puffe of wind , or a blast of breath onely ? s Make God thy stay , therefore , who is t a rocke of eternitie , or an euerlasting rocke : not man , who is u so fraile , so feeble a fabricke , as being supported and held together but with x a little breath , may with y as small a matter againe bee throwne downe and dissolued . And z take heed how for the procuring of the fauour of the one , thou either watue the fauour , or incurre the dispeasure of the other . Secondly , the consideration hereof should admonish vs with a Iob , to liue in continuall expectation of our end , in continuall preparation for the time of our decease ; since that b we know not how soone or how sodainly , we may be smitten ; and wee know withall , how small a matter is enough to make an end of vs. It was no euill counsell therefore , that besides c Christian Diuines , euen some d Heathen haue giuen , that a man should doe well to Make euery day his dying day . Which yet is not so simply to be vnderstood , that a man should euery day doe the same duties , or be imployed in the same workes , that hee either would or should , if he knew it to be the last day of his life : But that in some other speciall respects he should make each day to be so ( to wit , as his dying day ) to him . 1. In the dispeeding of his repentance and e not delaying it a day longer . Be as carefull to f breake off thy sins this day and euery day , as if it were to be thy dying day . Make euery day thy dying day , by g dying vnto sinne euery day . It is an Heathen mans counsell ; and it is good and wholsome counsell ; h Let thy sinnes die in thee before thou diest . Let them dye before thee ; for i if they stay till death with thee , if k thou diest before they die , thou art sure to die eternally . And how knowest thou but that thou maist die before they die , if they die not in thee this day ; when l thou hast no certainty of thy liues continuance till the next day ? And it is the aduice of a Iewish Rabbine , and might well haue come from any Christian ; m Repent thee a day before thou diest . Not meaning thereby , that a man should deferre and put off his repentance , till he lay , as hee thought , now a dying , or not like to liue aboue a day longer : But that n he should this present day repent , and o not put it off till the next day ; because before the next day , for ought he knoweth , he may die ; p hee knoweth not what or where he shall be to morrow . As Solomon therefore aduiseth him , that hath intangled himselfe by suretiship , so doe thou much more ; ( for the matter more concerneth thee ) q Giue no sleepe to thine eyes , nor flumber to thine eye-lids , before thou hast r by sincere and serious repentance wound thy selfe and thy soule againe out of those snares of Satan , s which by the practise of sinne thou hast entangled thy selfe in . 2 In the shunning and auoiding of all euill . Be as carefull to shunne sinne e●ery day , as thou wouldest be , if it were to be thy dying day , t Doe not that ( saith he ) to day , that thou maist repent thee of to morrow . Yea , doe not that , ( say I ) to day , that it may be too late to repent of tomorrow . There is hardly any man to be found so desperate , if he beleeue at least that he hath a soule to saue , that u would wilfully abandon himselfe to any euill act , if he thought but that he should or might die instantly vpon the deed done . When thou shalt therefore be incited to the doing of ought , that thy conscience enformeth thee to bee euill , doe but thinke thus seriously with thy selfe ; Would I doe this , if I were to die to day , or if I were to die as soone as it is done ? And yet how knowest thou , but that thou maist die in the doing of it , but that this puffe of thy life may puffe out , ere it be done ? Thou maist be taken with a Bal●asar , b Ammo● , and c Ela , besides d others , amids thy cups , or vpon thine ale-bench : Thou maist with e Zimri and Cozbi ( and the like hath befallen others too ) be smitten f in thine vncleane bed , yea in the g act of thine vncleannesse : Thou maist with * Core and his complices , be swept away , in thy rebellious courses against Minister or Magistrate ; or amids thy friuolous suites , and malicious pursuits of thy brethren . Thy lie , or thy vaine oath may bee thy h last word ; thy drunken health thy i last draught ; thy fraud , or thine oppression thy last deed . In k the twinckling of an eye , in the turning of an hand , while thou art but l looking after some sinne , as m Lots wife looking to Sodome ward , ( n She turned her but , and she was turned ) maist thou sodainly be snatched away , with thy p minde defiled , though thy hand yet vnsoiled . And certainly q no meanes would be more effectuall to keepe vs continually within compasse , than the serious consideration of the frailtie and the vncertaintie of our life , how soone and how sodainly it may r flit away from vs. 3. In embracing of all good occasions . Be s as carefull euery day to entertaine any occasion of wel-doing , as thou wouldest be , if it were to bee thy dying day . t Let vs doe good ( saith the Apostle ) while wee haue u time , and opportunitie so to doe : considering that if we neglect it now , when it is offered , wee know not whether it will euer be offered vs againe . x Say not ( saith Solomon ) to thy neighbour , Goe and come againe to morrow , if thou hast that by thee wherewith thou maist helpe him . And , a whatsoeuer thou doest ( saith he ) doe it , as with all diligence ; for there is no worke , nor wisdome in the graue that thou goest to : so without delay ; because b thou knowest not what euill may come , that may cut off all future opportunitie of wel-doing , either by taking thee from the meanes , or the meanes from thee . And as c he that obserueth the wind shall neuer sow ; so hee that regardeth the clouds shall neuer reape . But especially d neglect not the meanes of that maine worke , ( f To day , saith he , if you heare his voice , harden not your hearts , but g hearken : And , h Now while the acceptable time is , while it is the day of saluation , we beseech you , receiue not the grace of God offered you in vaine . ) of i laying a good foundation for the obtaining of life eternall ; and the k laying hold of all opportunities that may tend thereunto . For this , if it bee not first done , dismall and desperate will thine estate be , if death sodainly surprise thee . Whereas if it be once well and substantially done , l death shall neuer be able to raze or to rip vp thy worke , come it neuer so soone after , or so suddenly vpon thee . It is with vs in this case , as it is for our wills . A man that hath not his Will made before hand , if hee bee sodainly taken with dead Palsie or lethargie , is m thereby vtterly disabled to doe ought therein , or to settle his estate . Whereas if a man haue before time made and finished his will , though he haue no time or abilitie , being so taken , now to recognize it , yet n his will standeth firme and good still for all that , and shall as well take effect as if he had seriously now againe considered of it , and signed and sealed it the second time . In like manner , those that neglect now the meanes of their saluation , in hope of hauing them , and making vse of them time enough hereafter , if either death , or some o such disease , soduinly smite them , as is wont to depriue of , or disturbe the vse of vnderstanding and reason , they are thereby vtterly disabled to do ought therein . Whereas those that are now carefull to make a good vse of them , and neglect not the grace and mercy of God therein now vouchsafed them , hauing p reconciled themselues to God once , and made their peace with him ; though death should take them so suddenly , that they haue not time so much as to thinke on it , yet their q peace with God shall stand firme and sure ; nor shall the want of opportunitie or abilitie to doe ought then , any whit impeach or impaire their euerlasting wel-doing . 4. In the manner of doing all that we doe . Bee carefull to doe , whatsoeuer it is that thou doest , r as sincerely , as vprightly , as thou wouldest doe it , if thou wert to doe it , when thou art a dying ; or as thou wouldest doe it , if thou thoughtest thou shouldest die as soone as it were done , that presently after the doing of it , thou shouldest depart this world , and goe to giue an account of the doing of it to God. So doe , I say : for s so ( for ought thou knowest ) thou maist doe . And therefore , not only , when thou hearest now , so heare , as if this were the last Sermon thou should heare , as with t Eutychus it had like to haue beene ; so pray , when thou praiest , as if that might proue the last prayer thou shouldest make ; ( for the manner of preferring and commencing of it , I meane , though not for the matter of the suit commenced ) but so u eat and drinke too , as if that might bee thy * last meale ; so buy and sell too , as if euery bargaine thou makest , might be the last that euer thou shouldest make : yea , so follow not thy serious affaires onely , but thy lawfull disports and delights too , as one that maist x in an instant as well be taken away , ( thy life lying in thy breath , and thy breath being but a blast ) as others not a few before thee haue beene , either y in the one , or z in the other . And thus much also for the second Particular here considerable , the manner how hee died , and the frailtie of mans life in the phrase here implyed . The third Particular followeth ; and that is the time when he dyed . He dyed , ( saith my Text ) . 1. a in a good old age , or with a good hoary head ; for that the b Word properly and primarily soundeth ; and it is accounted c a further degree than the former . Good ( I say ) not ( as some ) morally ; as d well spent , well employed , replenisht with deeds and emploiments spiritually good : ( albeit , no doubt , Abrahams old age also , as well as his younger time so was : ) But good rather naturally ; that is , Either e great : for in length and greatnesse in part consisteth the goodnesse of age ; and f goodnesse in that sense goeth sometime for greatnesse : Or g quiet , happy , and prosperous ; as it is said elsewhere , h in peace and prosperitie : Or i haile and healthy , as wee say ; k free for the most part from such l annoiances and troublesome infirmities , as that age is wont to be infested withall : though not , it may be , so fresh and vigorous as m Moses , or so able and actiue as n Caleb , are neere their ends said to haue beene : Or o all these ; for the word may well include them all . 2. p Old and full ; not q of grace and goodnesse , as some : ( that is most true indeed also of Abraham , but seemeth not here intended : ) But of daies , or of yeeres ; as it is expressed r elsewhere : hauing liued euen as long as s himselfe desired , or so long ( as we say ) as heart could wish . Whence the Point , that in the Generall wee may obserue , is this , that euen The longest liuers die at last . a The daies of mans life are seuenty yeeres ; saith the Psalmist . But Abraham had liued a whole b hundred to that , and yet at length , you see , he dieth . Yea that is the conclusion still ( c one onely excepted ) with all those Ancients that liued so long before the floud , ( not three or foure times , as they say of d Nestor and some e other , but nine or ten times as long as the longest ordinary liuers liue now adaies ) f And hee died . Nor is it any maruell , that they so doe . For first , we are of g a glassie matter , of a very brittle mettall : h ready with euery light dash to cracke asunder , to fl●e in pieces . And * wee walke amids many casualties ; ready euer anon to seize on vs ; and any one alone enough to make an end of vs. And i the pot ( as the Prouerbe is ) goeth so of● to the well , that at length it commeth home broken ; or rather , that it neuer commeth home againe . k Death lieth euery where , in euery corner , in waite for vs ; euen l in those things themselues that are h the meanes to maintaine life . Not m a crum of that bread we eat , nor n a drop of that we drinke , but , if it goe but an haires bredth awry , it may be our bane . There is not o a bare step , or a pace only betweene death and vs , as David speaketh ; or an p hand-bredth , some few inches , as it is said of those that be at sea : but euen scarce a nailes bredth , yea or an haires bredth betweene vs and it , if not q at all times , yet at many times more at least , than wee are vsually aware of . And it is no maruell therefore if r death meet with vs , or light vpon vs at length : it is maruell rather that it misseth of vs so long . Besides that , s wee our selues also helpe oft to hasten our owne end , while wee betray our selues to him , who lieth thus in wait for vs , by wilfull distemper , by disorder , by misdiet . As not one apple therefore of an hundred hangeth on the tree to full maturitie , or so long , till it drop downe with ripenesse alone and its owne weight , but either it is pluckt off with the hand , or blowne downe with the wind , or preuented of its maturitie by some one meanes or other : not one glasse , or earthen pot of an hundred , that lasteth so long as it might , but by some mischance or other it commeth to its bane : So t not one man among an hundred ( what and I should say a thousand ? ) that u fulfilleth his naturall course , that liueth so long as in course of nature he well might , but hath his life shortned , and his end bastned x by sword , by stresse , by sorrow , by sadnesse , by surfet , by sicknesse , by some one such casualty or other . 2. a We carry euery one of vs our owne bane about vs. Euery one ( say some Chymicks ) hath his owne balsome within him : but b euery one of vs ( sure I am ) hath within him his own bane ; and that that will be sure at length to make an end of him , though no such casualtie , as before wee spake of , should befall him . c We are of a glassie matter ; ( saith he ) nay , d were it so onely , we were better and safer th●n now we are . For e a Venice glasse , as brittle as it is , yet if it be charily kept , if it be carefully set vp , if it stand shut vp vnder locke and key , out of vse , out of harmes way , it may hold out many ages , it might last peraduenture euen as long as the world it selfe is like to last . But f shut you vp man neuer so charily , keepe him neuer so carefully , hee may , nay he will drop away for all that , he hath poison within him , that will at length make an end of him . He was bred and borne with a dangerous , with a desperate disease on him , and such as by no care or art of man he can be cured of or recouered . g Old age ( said he sometime ) is it selfe a disease ; and h a disease that cannot he cured . But i this life it selfe ( saith an ancient Father ) is a disease ; and such a disease as we must all of vs needes one day dye of . l Thou art sure to die ( saith he ) not because thou art sicke , but because thou liuest . For m sicke a man may be , and yet not die of it : ( not to adde , that n a disease hath sometime delaid death . ) But o what man liueth , and shall p not see death ? that is , who liueth , and shall not die ? q The whole course of our life is nothing else but a passage to death : the seuerall r ages of our life so many seuerall degrees of death : s we are dying daily t by degrees . No sooner are we ( I say not , u borne , but euen ) * bred , but wee are dying and decaying . Euery x minute and moment that seemeth added to our life , y taketh from it . For our life it is as a taper , that being once lighted , neuer linneth spending , till it be wasted all at last : as the houre-glasse , that being once turned and set a running , neuer staieth , till the sand be all out . So that considering as well the varietie of casualties , that we are all subiect vnto , as our owne frailty and mortalitie , that we are brod and bor●e z with , it is no maruell if the longest liuers of vs die at last , it is maruell rather that any of vs liue so long . Now this may first teach vs , not to please our selues with a conceit of long life , Why may not wee liue as long as such and such ? To omit , that it is a thing altogether a vncertaine . For b who can tell a man what shall be ? Certaine it is , that c first or last , d die we must , liue wee neuer so long . As nothing more vncertaine than how long we shall liue : so e nothing more certaine than that once f wee shall die . g As sure as death : we say . And h it neuer stayeth long , that commeth at last . Stay death neuer so long , before it come , it will seeme to come ouer-soone when it commeth , to those that desire it not , and at last come it will. And i last life neuer s● 〈…〉 ng , it will seeme but short , when it is once ouer . k When it is gone , ( saith the Psalmist ) it is but as l a watch in the night . Secondly , it should admonish vs to take heed how we grow too farre in loue , either with this life it selfe , or with the things of this life . Since that , though we enioy them neuer so long , yet wee must leaue them at last . For m we brought them not with vs into this world ; and it is certaine that n we cannot carry them out of the world with vs. If they leaue not vs while we liue here , o which oft also they doe ; yet p we cannot but leaue them when we goe hence . For all the things of this life must needs leaue vs , when our life it selfe leaueth vs , whereupon they depend . Let vs so hold , and vse these things therefore , that we q set not our hearts on them ; that we suffer not our r affections to be glewed to them . Let them s hang loose about vs , that when wee shall come to be stript of them , they may , as our garments , goe off with ease . Otherwise if they t cleaue and sticke fast to our soules , as cloathes are wont to doe to an vlcerous body , the parting one day , with them , which we can by no meanes auoid , will be u as painfull vnto vs , as if our skin were pulled from our flesh , or x our flesh ●orne from our bones , or rather y as if some peece of our soule were reaft away together with them . Yea for life it selfe , if we loue it , ( as a who loueth not life ? ) let vs loue that life , that is b life indeed , and deserueth well that name . For this life that we liue here , is in a manner c no life ; it is d life in name , but in deed and truth e death . It is no true life that cannot ouercome death ; that yeeldeth to , that ●endeth to , that endeth in death . Thirdly , the consideration hereof should cause vs to f surcease and cast off this our immoderate care for the things of this life . As it hath beene said by way of reproofe of some people , that they vsed to g build as if they looked to liue for euer : so it may well be said of many among vs , that they h purchase , and i build , and k gather goods together , as if they made full account to l liue euer to enioy them . Whereas neither are these things able to lengthen their liues : for m haue a man neuer so much of them , his life dependeth not thereupon : nor to keepe them from death : for n no price can procure any immunitie from it : nor to saue them in death ; for o riches auaile not in the day of wrath : nor to auaile them after death ; for there will then be no vse of them . And for men therefore p to beat their braines so much with thought and care for these things , and q to take such paines , as so many doe , for the compassing of them , is but r to t●ile and moile about that , that they must leaue to others at length , and to inherite s nothing but t folly and u vanitie themselues , when others , x they know not who , y inherit the fruit of their labours . Lastly , this might teach vs not to feare death . a It is a fond thing ( saith he ) to feare that , that cannot be auoided . A folly it is to trouble & turmoile our selues with feare and care about that , that by no thought or forecast wee can shunne or shift off . But such is death . b Delayed it may be , but auoided it cannot be . And c be it nouer so long put off , yet d it will come at last . As an ancient Father therefore well and wisely aduiseth ; e Feare not that , which whether thou wilt or no , will be ; feare that rather , which if thou thy selfe wilt not , shall neuer be . That is , feare not this temporall death , the death of thy body , which of it selfe cannot hurt thee , and by no meanes or care of thine can be preuented : but feare that eternall death , the death of thy soule , f the greatest of all euils that can possibly befall thee , which by mature care and diligence now vsed , may be preuented . But we are ( as another well obserueth ) herein , the most of vs , g like children , that are h afraid of a visour , but feare not the fire ; shreeke and start at the one , but thrust their fingers into the other . * Wee feare the bodily death , but not the spirituall death , the death of the soule , the death in sinne , and dying in sinne , without which the other cānot hurt . The feare of death troubleth and distracteth much our minds : but the feare of future matters , that are truly fearfull indeed , and but for which death needednot at al to be feared , doth no more trouble or affect the most , than as if no such thing were at all , or they were i babes only that beleeued them . And thus much for the Generall , that from this third Branch we obserue : Some Particulars follow ; which I will point at rather than insist on . More specially therefore we may hence further obserue ; First , that in some cases To liue long is a blessing . It was foretold Abraham , as a fauour , that hee should k die an old man : and it is here recorded that so he did . And it was foretold Eli , as an heauie iudgement that should betide his posterity , that there should l neuer be any old man in his house . Long life , as in the m Law it is promised oft as a blessing : and God where he describeth by the Prophet the flourishing estate of his people , saith , n There shall no more be , o from them , or goe thence , an infant of daies ; that is , none of them shall die young or in infants estate ; nor any old man that hath not fulfilled his daies ; that is , p liued so long as in course of nature he well might : but the childe shall die an hundred yeares old ; that is , he that is now a childe shall liue till he be so many yeares old : ( which place the rather I recite & open at large , in regard of some friuolous q crotchets that not a few haue fisht out of it , cleane beside as well the meaning as the drift of Gods Spirit : ) So the shortning of mans life is threatned oft as a curse . r Hee shall die s before his time , as the greene grape is nipt off the Vine , and the Oliue blossome shake off the tree ; saith Eliphaz of the wicked . And , t Hee shall not liue out halfe his daies ; that is , u halfe the time that he might in the course of nature haue attained to ; saith the Psalmist of deceitfull and bloudie men . And well may it be so deemed . For first , a Old age is honourable . Yea , as the Apostle saith of b Mariage , It is honourable c among all men . It is d a resemblance of Gods antiquitie , who is called e the Ancient of daies . f The glory of young men is their strength : ( saith Solomon ) and the beauty of old men is the gray-head . And , g Old age , or the gray-head , is a crowne of glory , that is , h a glorious crowne , where it is found in the way of righteousnesse . Secondly , It is a blessing to liue to see posteritie , especially to liue to see withall Gods blessing vpon it . i Blessed is the man that feareth God ( saith the Psalmist ) k For ( among other things , though it come last , yet not the least ) he shall liue to see his childrens children , ( that which is recorded also , as a part of l Iobs happinesse ) and peace upon Israel . Thirdly , it is a matter of griefe to men * more than ordinary , when friends are taken away from them by m immature death : when the ordinary course of nature is inuerted , and they n burie , those by whom they ought rather to haue beene buried . Fourthly , it is a great grace to a godly man , that he may doe God any good seruice . Such account it their greatest honour , as o to suffer in Gods cause , so to be employed in Gods worke . But the longer a man liueth , the more glory may he bring to God , the more seruice may hee doe to the Church and Children of God , be he a publike person , or a priuate ; not in regard of occasions and opportunities onely , but in regard also of aptnesse and abilitie thereunto : Since that continua●ce of yeeres bring●th p wisdome and experience ; and antiquitie carrying a kinde of q authority with it , procureth reuerence and respect : The former whereof fitteth men for the doing of the more good to others , the latter others for the receiuing of the more good from them . Long life in these respects therefore may well be deemed a blessing . Secondly , we may hence obserue , that it is A great mercy of God to haue a good old age . It is a mercy more than ordinary for men at those yeeres to be kept free in some good measure , though not from such weaknesse as the decay of nature necessarily importeth , yet from such aches , and paines , and grieuances , and diseases , and annoiances , as that age is wont commonly to be annoied and pestered with . For first , r Health and the enioyment of it , is at all times a great mercy ; ( s no outward thing being comfortable or delightfull without it ) that which nothing sheweth so well as t the want of it at some times , and the inconueniences that ensue thereupon . And if to enioy it at any time then be no small benefit , euen at such times wherein others are wont vsually to enioy it : how much more is it a great mercie to haue it at that age , wherein most men are wont to finde a much more than vsuall want of it ? The more infectious the times and places are that we liue and abide in , the greater goodnesse of God it is to vs , if we keepe free from infection : So the●ore u old age is subiect to diseases and disasters , the greater mercy it is for old men to be kept free then from either . Againe , it is not so much the bare decay of nature or ab●tement of bodily strength , as either maketh old age so x cumbersome & burdensome to men , and depriueth them of all alacrity and cheerefulnesse of spirit ; ( you shall see old men , though so weake and feeble , that they can scarce stir from the place where they are set , yet as y cheerefull and frolicke , as we say , and as heartie , yea much more lightsome many times , than many farre younger than themselues ) or that disableth them to doing good , and to the performance of good offices for the behoofe and benefit of others : ( For such albeit their bodily strength be most past , yet their z wits may be still fresh : and though they cannot afford much helpe of the hand , yet a by sage counsell and graue aduice , they may further affaires more either publike or priuate , b than many younger and stronger are able●●doe with their hands : * a few gray haires , saith on● ; may be more worth , than many young lockes ; and a few gray beards doe more than many greene heads . It is not that decay of nature or bodily strength so much , I say , as such c paines and diseases as vsually accompany old age , that are wont to make it to be either so tedious to them themselues , that they grow d weary oft euen of their liues , or that ma●eth them so unprofitable to others , yea and oft so f burdensome too , that they grow as weary of them , as they are themselues of their liues . Which to be freed therefore from , either for the most part , or in some good measure , in that age , must needs bee counted no small merey . Thirdly , obserue wee hence , that there is a kinde of Satietie and fulnesse of life : not so much , I say , an g irkesomnesse , and tediousnesse , e as h a satietie and fulnesse ; when a man , though not weary of a thing , yet he hath his i fill , so much as he desireth , of it ; to the godly especially ; for I finde not the phrase vsed in the word but of them onely ; as of Abraham here , of k Isaak , of l Iob , of m Iehoiada , of n Dauid , of whom it is said also , that he died o with a good gray head , full of daies and riches , and honour . Now this satietie and fulnesse of life commonly befalleth such ; First , when some speciall promises of God haue beene made good to them , or some speciall p blessings of God enioyed by them , correspondent to their owne desires . So Simeon , when he had liued so long ( q which it was foretold him he should doe ) as to see our Sauiour in the flesh , he hath euen enough of this life , he desireth not now to liue an houre longer . r Lord ( saith he ) now lettest thou thy seruant depart in peace ; since that mine eyes haue once seene thy saluation , my Sauiour , and the Sauiour of all mankind . So Iacob , when he saw his sonne Ioseph againe , whom he had s giuen vp for dead and gone long agoe , not aliue only , but in honour , and not him alone , but his issue too ; t Let me now die ; ( saith he ) I haue liued long enough ; I desire life now no longer ; since I haue seene thy face , and that thou art yet aliue . For u I made full account neuer to haue seene thy face ; and behold God hath made me see thy seed . Secondly , where their a employments here are at a full point , at a period ; when they haue done their taske that God had assigned them , and there b seemeth to be now here no further work for them . c Dauid ( saith he ) when he had serued his set time by God assigned him , slept . And the Apostle Paul , as d he was content to stay longer in the flesh for the good of the Philippians , and the furtherance of their faith , then he desired otherwise to doe : so hee saith on the other side , that e his life was not deare to him , he cared not how soone he laid it downe , if so be that he had fulfilled but the course of his ministery , and that his worke it were once at an end . The Vse of which seuerall Points in a word , may be , First of the two former , to admonish old men , and such more specially as through the goodnesse of God enioy a commodious and comfortable time of it , free from many such griefes as they heare others of their yeares oft complaine of , to acknowledge Gods great mercy and goodnesse to them therein ; as f in lengthening out their life , and satisfying them with a greater number of daies then others ordinarily attaine vnto , by means whereof they may liue to see those brought vp vnder them , and bestowed by them , that are of their charge , and whom God hath here blessed them with : so g in freeing of them from such annoiances , as are vsually attendants of that age , and which might make their continuance here the more tedious and vncomfortable to them : And h to apply themselues therefore to such holy and religious Employments , so farre forth as their present estate and condition shall permit , whereby they may bring glory to God , and doe some seruice to him , who is so good and gratious to them aboue many others in that kinde : Remembring withall , that howsoeuer i old age of it selfe be an honour ; yet it is nothing lesse , if it be not k found in the way of righteousnesse , as the wise man speaketh , if it be not religiously imployed : And that , howsoeuer to the godly long life may be a blessing , yet l the wicked man , ( saith the Prophet ) though he liue an hundred yeeres , shall be but an accursed wretch . Secondly , the vse of the last of these points may be to shew a difference betweene godly and worldly men . The godly haue oft euen a satietie of life : m As willing they are to leaue the world , as men are wont to be to rise from the bord , when they haue eaten their fill , or so much as they desire . But with worldly men for the most part it is farre otherwise : they haue neuer enough , as of n the wealth of this world , so of o this present life : by their good will they would neuer die . It is true indeed , that sometime , either crosses and calamities , extraordinarie disasters , or sore torturing paines and long lingring diseases , out of a kinde of impatiencie , may make them p weary of their liues and q desirous of death , which but for those grieua●ces and a●●oia●ces they would else be farre from : Whereas the godly , with Abraham & Dauid , euen then also , r when they haue a good and a comfortable continuance of life , accompanied and attended as well with health of body , as with s honour and wealth , yet haue their fill of it , and are as well willing to leaue it , as the other are some dish of meat that they haue eaten their fill of . Yea t so fondly are worldly men herein oft affected , and their hearts so possessed with the loue of this life , that though they know not how to liue , yet they are not willing to die ; though their life be so irkesome and painfull unto them , that they seeme to be u long a dying rather than to liue long , and x the delay of death farre worse with them , than death it selfe could be to them , yet they desire y to endure rather any extremitie of griefe and torture with life , than to haue an end put to their paines and torments by death . But let vs rather herein striue to be affected as Gods Saints are , especially when it hathpleased God to blesse vs with long life , with many yeeres more , than the greater number of folke are wont to attaine to ; * labour to finde and feele in our selues this satiety and fulnesse of life ; and be willing and content to leaue it , when God shall please to call for it , though no speciall affliction or paine enforce thereunto , not z as a meat loathed , ( which the naturall man oft doth ) but as 〈◊〉 dish , though well liked , that we haue fed our fill of . And hitherto also of the third Particular , to wit , time when he died . The fourth and last followeth , and that is whither hee went when hee died ; whereof the Text saith here , that He was gathered to his people ; and in another place of him , that a He went to his Fathers . And there is nothing more frequent and common in Scripture than these and the like phrases vsed of persons deceassing , that b they sleepe with , c they goe to , d they are gathered vnto , either their people , that is , their countrimen , or their ancestors , for that is , e their Fathers . So that , Men , when they die , they goe to their people , to their 〈◊〉 Fathers . That which may well be vnderstood two waies ; and the Holy Ghost might well therin aime at both , because both goe vnder one generall , and the phrase as it may fit either , so f it may well include both . First in regard of the body : because g it returneth to the earth , the common h receptacle of all . As it is said of Dauid , that i he was laid vnto , or laid vp , with his Fathers . For howsoeuer of Abraham it k seeme to some , that it cannot be so meant , because l his corpes was enterred in the Land of Canaan , ( m so generally termed ) in a strange countrey , where his countrey-men in likelihood none of them lay : yet it followeth not thence , that it may not euen in that sense also be said of him too : since that the graue in generall , n not the artificiall one , but the o naturall , ( which p the Hebrewes also well distinguish ) is ( as Iob fitly termeth it ) q the Congregation house of all liuing , that is , the place wherein they all meet together after decease , be the places of their sepulture neuer so farre asunder ; yea whether they haue any sepulture or no , as Iacob supposed that Ioseph had not , whom hee yet saith , hee would die , and r goe downe to , to the graue . And as well might Abraham , for his body also , be said , to be gathered to his people , though hee were buried in some other place then the most of them were , as Jacob might be said to goe to Ioseph , because s he was to be laid in the ground when he died , Ioseph being , as he supposed , t buried in the bowels of some beast : since that , as Solomon saith , u all goe to one common place ; all returne againe to their dust . Secondly , in regard of the Soule . First a in Generall : because it departeth hence indefinitely into another world , not proper and peculiar , as he said b each one did when hee slept , but c common and generall : it goeth hence to the d vnseene world , as the Heathens termed it , or to the e world of Soules , as the Hebrew Doctors call it ; to that other world , ( including both Heauen and Hell ) in generall , that is the Congregation House of Soules , as the Graue is of Corpses : As f the supposed Samuel told Saul , ( though he meant not , nor intended it so to be taken , that Saul should be in the same speciall state or place that Samuel was then in , when he died ) g To morrow shalt thou be with me ; that is , in the other world , wherein both thou and I , and all other good and bad are after decease . Secondly , more specially ; the Soules of Gods Saints and seruants may well be said to go to their people and their Fathers , when they die ; h because they goe to that peculiar place , where all their godly Country-men and Ancestors are ; to the i Congregation house ( as the Apostle termes it ) of the First-borne , and of the Spirits of the Iust. Nor doth it hinder , but that of Abraham it may so also be vnderstood , albeit that both his Country-mē , the most , it may be of them , and his Ancestours also , many of them , might be idolaters , as k himselfe also at first was ; since that many yet no doubt of both those rankes , both were pious , while they liued , and went to God , when they died : Besides that , wel also may they all be termed and stiled l his people , or country-men , though little of kinne to him otherwise , that were the people , while they liued , of the same God that he serued : Yea as well might m all the faithfull that went before him , be termed his Fathers , whether he were lineally and carnally descended of them or no , as n all the faithfull that came after him , are termed his sonnes . But to hasten to an end : First , this may serue to strengthen vs against the feare of death , or of what shall become of vs when we are dead : Since that , as a we goe not any strange way when we die , such as none haue gone before vs , but a beaten path , that b all , euen good , haue gone ; so we goe not to any strange place , where either none are already , or none that we haue any acquaintance withall ; but we goe to our Christian friends , to our religious Fore-fathers , c to a place , where we shall meet againe with all those , that wee d sent from hence before vs , hauing deceased in the faith . It is that indeed that much troubleth men and women many times , when they are enforced to trauell into strange countries , and to change the places of their wonted and ancient abode ; to fore-thinke , what an vncouth thing it wil be , to come among a strange people , where they know none , and none know them . It would haue troubled Iacob not a little to haue remoued into Aegypt , had he not beene * sure to finde Ioseph there . But the godly need not be troubled with any such thoughts , when they are to remoue hence : For they shall goe to their owne people , their Friends , their Fathers : they shall be sure to e finde country-men , kindred , acquaintance enough in heauen , that will be f readie to receiue them , to welcome them thither , to giue them the best entertainment that can be there . Yea this should make vs the rather desirous to die and to go hence , g that we may goe to , and be with those worthies , whom either hauing knowne here our selues , or hauing read of , or heard report of from others , we haue admired , and desired either to see , or to liue with , while they liued here . And lastly , if we desire to goe to them when we die , let vs be sure to follow them while we liue . h Adioine thy selfe to them , associate thy selfe with them , while thou liuest here , if thou desirest to be with them , and to partake with them , when thou departest hence . i Walke thou must in the steps of faithfull Abraham , while thou liuest , if thou lookest to haue a place k in Abrahams bosome , when thou diest , and l sit downe with him , after this life , in the kingdome of heauen . Oh ( it may be that some of you will s●y of this our blessed Brother now deceased ) that my soule were where his is : that I might be sure to die as he did , and to goe whither he is gone , when I die . Heare what the Apostle saith ; he pointeth thee the way , he telleth thee how it may so be , how thou maist haue thy desire . m Think vpon those ( saith he ) that haue had the ouersight of you , and that haue declared the word of God vnto you ; and follow their faith , considering what the end of their life hath beene . Be not like Balaam , n that wished to come where the godly were , but o had no minde to goe the way that they went. But p follow the rules that he taught thee , q goe the way that he led thee , by life as well as by lesson , while he liued ; and then shalt thou be sure to go to him when thou diest , and to enioy there with him and other the faithfull gone before thee , those ioyes and that blisse , that with God and Christ they are there fully possessed of alreadie . FINIS . Faults escaped . PAge 18. line 21. reade walked . p. 32. l. 11. r. stranger . p. 27. l. 2. r. with wind . p. 28. l. 18. r. hardly he discerned . In the Margine . PAge 20. l. a peritat . p. 22. l. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 23. l. s seu quod . p. 25. l. k sicut cum . p. 26. l. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 27. l. a dissip●● . p. 28. l. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 29. l. a sap●rque &c. & ibid. famil . a●rae . p. 30. l. ● caet●rorum . p. 32. l. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adde p. 49. l. 9. after , haue beene buried . In regard whereof that * great King sometime , though then none , preferred † peace before warre ; for that “ in time of peace vsually Children burie their Parents , whereas in time of warre Parents are wont to bury their Children . Notes, typically marginal, from the original text Notes for div A01523-e110 a Diligentia subdium . Cicero pro Quinct . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Pictores pulchrā absolutamque faciem rarò nisi in peius effingunt . Plin. Sec. lib. 5. epist. 10. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol & Seutum . Psal. 84. 12. Notes for div A01523-e1190 a Christianor 〈…〉 corpora Christi membra , Dei templa . Tertul. de resurr . carn . b 1 Cor. 6. 15. c 1 Cor. 6. 19. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dormitoria . Vide Durant . de ritib. lib. 1. cap. 23. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cubilia . Esai . 57. 2. f 1 Cor. 12. 4 , 6 , 11. g 2 Cor. 12 , 27. 30. h 1 Sam. 25. 1. i 〈◊〉 Sam. 3. 20. k 1 Sam. 7. 15 , 16. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Resiquiae . Hinc I●l . Scaligeri epit●ph . Scaligeri quod reliquum esi . m Test●s oculatus : qu 〈…〉 auritis d 〈…〉 m praefer Plaut . Trucul . 2. 6. quos sccundae notae testes appellat . Sen. quaest . n●t . l. 4. c. 3. Nam & serur 〈…〉 & sia●er●us visa solent , quam audita narrari , & in tertium nas transf●sa facilius coaces●unt . Goff●id . vit Be●n . l. 1. prae●●t . contra quam Apuleius : cui Florid . 1. Pluris est . au 〈…〉 us t●s●is uni● , quam ocula● de●e . n Theologiae anc●llari . o Pietatem huma●ita●i intercalarem facere . p Tanquam subtemen & stamen . q Hebr. 10. 24. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod ex Prou. 27. 17. tractum vid●tur . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in B●sil . t 〈…〉 . u ●uk 〈◊〉 16 a 〈…〉 . b 〈…〉 . c 〈◊〉 Cor. 〈◊〉 . 1 , 2. d 〈…〉 . e 〈◊〉 Co● . 9. 〈◊〉 , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 2 Cor. 13. 3. h 1 Cor. 3. 6 , 7. i Iacob . de Vorag . in A●dr . s●rm 4. k Pis●atores praedicatores primitiu● , Matth. 4. 19. qu● vno 〈◊〉 〈◊〉 multitud 〈…〉 capiunt , ●uc . 5. 6. Ioan. 21. 6. Act. 2. 41. & 4. 4. l Praedicatores moderni vt venatores , Ier 9. 16. qui cu● clamo●ibus & laboribus multis vix vnam feram capi 〈…〉 m Es●● . 53. 1. n Es●i . 49 4 o Esai . 8. 18. p 〈◊〉 Cor. 4. 15. q Iam. 〈◊〉 ●0 . r Matth. 16. 26. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de 〈◊〉 . 〈…〉 ct . cum princip . t Dan 12. 3. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iun. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifi 〈…〉 . Ian. ad 〈◊〉 cōuertentes . Geneu . & Reg. Bibl. Angl. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z Matth. 13. 43. a 〈◊〉 . 1. 16. b 〈◊〉 18. 6. 〈◊〉 . 19. 〈◊〉 Thess. 3. 2. c Rom 10. 1. 1 Cor. 9. 19. 22. & 10. 33. d Psal. 58. 3 , 4 , 5. 〈◊〉 . 〈◊〉 . Ier. 6. 16 , 17 , ●8 . ●9 . 30. e Quod de Cananaeis , Iosh. 23 13. f Quod de Sodomitis , 2 Pet. 2. 7 , 8. De Hebraeis , Psal 106. 33. g Act. 7. 60. 2 Tim. 4. 16. h 2 Cor. 4. 4. i Mat. 10. 14 Luk. 9. 5. & 10. 11. Act. 13. 51. k Esai . 49. 4. l Matth. 10 15. m Non salutis esse dispensatorem , hoc est salutis etiam esse participem , Aug. epist. 140. n Animam faciunt , etiam qui non habant . Contra quē Sen. Non faciunt animum , quia nec habent . o Per lapideum canalem transit aqua ad arcolas , in canali lapideo nihil generans , sed tamē hortis plurimii fructum affert . Aug. in Ioan. ●r . 5. p Hermae , siue Statuae Mercuriales . Ier. 31. 21. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenis dictum . Stob. c. 23. Quod & de Peripateticis Cleanthes ●sur●auit . Laert. * Antisthenem Diogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Din Prus. orat . 8. “ Aqua baptismatis baptizatos ad regnum caeleste mitt●t , & ipsapostea in cleacam descendit . Gregor . in Euang hom . 17. r 〈…〉 s 〈…〉 t 〈…〉 u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Method . apud Epishan . haeres . 64. x Qui dicunt & non faciunt . M●tih . 23. 3. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. in Psalm . 63. Quod iussit & gassit . Bern. epist. 42. & in Cant. 20. Non verbis solum praeduans , sed exemplis . Idem de temp . 51. 〈◊〉 de Origen● Euseb. hist. lib. 6. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isider . Pelus . lib. 2. 〈…〉 st . 251. & 〈…〉 st . 271. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Itaque Menander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suadet loquentis vita , non oratio . Plutare . de leg . poet . & praecept . pol t. Et Gregor . Nazian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui docent tantum 〈◊〉 faciunt , ipsi praeceptis suis detrahunt pondus . Bonum quidem est recta & honesta praecip●re : sed nisi & facias , mendacium est . Lactant. instit . lib. 3. cap. 16. Nisi & 〈◊〉 que praecipit , soluta praecepta sunt . Qui praecipiunt , nec saciunt , abest ab cis sides . Praeceptus 〈◊〉 suis fidem de●abit , qui quod verbis astr●re conatur , r●●psa resoluit . Ibid. lib. 4. cap. 23. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid . 〈◊〉 l●b . 2. epist. 275. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gregor . Nazian . in Easil . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pluta●e . de Stoic . repugn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Si 〈…〉 cat . epist. 37. Concordet sermo cu● vita . S●nec . epist. 75. Ad legem suam quisque vi●at , 〈…〉 vita d●ss●ntiat . Idem epist. 20. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. Pel. lib. 3. ep . 3●● . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Qu●● erimobten p●ret , 〈…〉 . 235. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Ethic. lib. 10. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Vt enim de pictore , scalptore , fictore nisi artifex iudicare ; ita nisi sapiens non potst perspicere sapientem . Plin. l. 1. epist. 10. f Miror magis , quô magis intelligo . Idem de Euphrate ibid. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. l. 2. ep . 131. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. ep . 175. ex . Mat. 10. 16. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idē ibid. Nō est vera simplic●as , nisi animiocul● , et plus sit , qui fallere nolit , et cantus sit , quo falli non possit . Bern. de praecept . & dispens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vt animi scasa elequt , & apte possi , & li● err a●●deat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . T 〈…〉 . 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 2. T it 1. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G●eg . N●k . in Ba●il . & Is●● . Peld . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 302. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 5. 19. Isid. ib 〈…〉 . cp . 235. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ib d. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. A●siaph . Plut. Muti siquidem 〈…〉 est ? Esai . 56. 10. Innocens & absque sermine conuersatio , quantū exemplo prodest , 〈…〉 no● 〈◊〉 Hier●ad Ocean . m Ier. 1. 17. Act. 4. 29. Ephes. 6. 19. Tit. 2. 15. n Quis tibi 〈…〉 Dei non audebit ? Ambr. ep . 29. Itaque Greg. Naz. ad Eunō 5. Oij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . N●si sid●liter dixcrim , vobis erit 〈…〉 sum , mibip 〈…〉 o , 〈◊〉 . Tuneo itaque damnum vestrum , timeo damnationem m●am , fi tacuero . 〈…〉 . 99. o D 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plin. See. l. 1. cp . 20. & 〈◊〉 relinqu●bat . Val. Max l. 8. c 9. * Quem imitari plurimi concupiscant , poucissimi pussint . Plin. de ●●nton . l. 5. cp . 10. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themislod●● apud Plut. in Them. & in a● ophth . q Nam & gladio lingua consern solet . Diogenes de spur●a di●●i●ne à pulchro pros●cta , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . L●●rt . Et Apul . florid . 3. vt gladius vsu splendescit , situ rubiginat . ita vox in vagina silentij condita diutino torpore hebttatur . Sed & s●r●o diuinus glad●us dicitur , Esai 49. 2 , Ephes. 6. 17. r For their meetings on St. Themas day . s For their Moonday feasts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . dep●up●●t . Id 〈…〉 que in A 〈…〉 al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quibus gemina sunt Philostrati illa cp . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Itaque quod Plin. l. 6 cp 27. Facilis 〈◊〉 ; nonfacilis electio . est enim ex 〈…〉 s eius l●rga materia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Patrem . x Sicut l●●erna se consumit in seru 〈…〉 um al●orum . Iac. de Vorag . de Ioan Bapt. 6. y Esai . ●9● . z Esai . 38. 2● . * Psal. 135. 6. Ephes. 1. 11. Notes for div A01523-e8380 Abrahams Death . Of it foure Particulars . 1 Quis , Who. 2 Quando , When. 3 Q●omodo , How. 4 Quô , Whither . Particular 〈◊〉 . Quis Person , Who. Point 1. a Gen. 20. 7. b Gen. 23. 6. c I●m 2. 23. 2 Chron. 20. 7. Esai . 41. 8. d Rom. 4. 16. e Iohn 8. 54. f Iohn 11. 〈◊〉 , 36. g Iohn 11. 11. h fohn 11. 14. i Luke 12. 4. Iohn 12. 14 , 15. k Matth. 20. 23. Luke 21. 16. Iohn 2● . 19. Act. 12. 2 , & 20. 29. l Iohn 21. 23. n Sic eum volo manere , &c. Vulg. perperam . Quod sequ●●tur tamen Ambros . in Psal. 45. & . 118. Aug. in Ioan. 124. & de temp . 149. B●da , Lyra , Rupert . &c. Propugnat Georg. Trapez . oppugnat Card. Bessarion . Graeci codices resellunt . o 1 Sam 13. 13. m Iohn 21. 22. p 1 King. 2. 1. q Zech. 1. 5. r Iohn 8. 52. s Psal. 49. 10. t Ezek. 21. 4. x Esai . 57. 1. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Plut. ad Apollon . God taketh the●● soonest , whom hee loueth best . Mo●●ce t● epitaph . sui . y 1 King. 14. 12 , 13. Reason . Natural . 1. a 2 Cor. 4. 7. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Testacea vasa . Hier. de virgin . fictilia . Greg. Mor. l. 3. c. 6. Natural . 2. c Esai 64. 8. d Ier. 18 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prov. Graec. — Vulgus fictilis , Qu● simul offendit ad fortunam , frangitur . Phaedr . fab . 72. Spirituall 1. e Eccles. 9. 2. Cuiuis potest accidere , quod cuiquam potest . P. Syr. Spirituall 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casus . g Malac. 3. 18. h Zech. 5. 3 , 4. Spirituall 3. i Iuramentum reuerenti . Iun. timenti . Pisc. Spirituall 4. k Apoc. 14. 13. l 2 Tim. 4. 7 , 8. m 2 Tim. 2. 5. Iam. 1. 12. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarc . contr . Epic. o Rom. 8. 10. p Rom. 7. 24. q Rom. 6. 7. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphan . Moriar ? desinam alligari posse , desinam aegrotareposse , desinam posse mori . Sen. epist. 24. s 2 Cor. 5. 4. u 2 C●r . 5. 6. Spirituall . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gre Naz. in Basil , Spirituall 6. x 2 〈…〉 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr●g . Naz. in Patr. y Philip. 〈◊〉 23. Obiect . I. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vti Homer . Ody 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solu●re , v●l●ram soluere : vt Fab. instit . l. 1. P●rm t●amus vela ventis , et oram soluentibus bene pre , emu● . Et l. 4 Solu●mus oram , prosecti sumi●s . Vtà nau●gatur●s tract● sit Uid . P●sc . in Luc. 12. 36. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 4. 6. a Hebr. 1● . 5. b 2 King. 2. 11. Answ. c Pr 〈…〉 a siagularia regulam non fa iunt , regulam nō i●f●ingunt . Priuil●gis sing●●orum le 〈…〉 me mmunem ●o s 〈…〉 t. H 〈…〉 on . in 〈◊〉 1 Bed. n Act. e Esai . 38. 3. f Gen. 5. 24. g 2 King. 20. 21. h 2 King. 20. 6. i 2 King. 〈◊〉 . 7. k 2 King. 2. 15. l 2 King. 13. 20. m 2 King 13. 21. n Pers●nasi● ▪ ●ctio moritur cum I 〈…〉 〈◊〉 . 〈◊〉 . 〈…〉 uris sunt pr 〈…〉 legia . N●n sunt amplianda priuil●gia . Ibid. d Heb● 9 26. o Apo. 2. 10. 13. Obiection 2. p Rom 4 16. q I●bn 8. 51. r Mortem videre . i mori . Psal. 49. 9. & 98. 48. ●eb● . 11. 6. Sicut vid●re vi●am ●i . viuere , I●bn 3. 36. Ineptum est enim quod C●rysost . nom . nescio quis in Marc 10. distinguit inter mortem gustare & videre . Answ. s Iubn 11. 26. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 1 ●or . 15 45. b Luke 9 60. c G●n . 2. 7. d Rom 8. 10. e Ia● . 2 26. f Ep 〈…〉 s 2. 1 , 12 & 4 18. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G●eg . N●z . a 〈…〉 g. Q●od an 〈…〉 a ●oc Deus est an●mae . Bern. s●rm . Par● 3. h 〈…〉 a 73 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isia . P 〈…〉 3. ep . 252. Sicut anim● v●●a est co●poris 〈…〉 ita Deus vita est an●mae . Ber. ser part 3 V 〈…〉 nis an ma est , vita animae Deus est Aug. deci●it . l. 19. c. 6. & de v●rb . Apost . ●8 . & 〈◊〉 Sanci . 16 A●esse debet , vt viuat corpus , anima , vt viuat anima , D●us . Ibid. i Psal. 73 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. ibid. Moritur corpus cum re●edit anima : mo●●tur anima , si re●●da Deus . Aug. de verb. Apost . 28. Corpus mortu●m est sine anima ; anima m 〈…〉 sine Deo. Idem de Sanct. 13. Mors co poris a spiritu deser● ; mors spirit ' à Deo. Idem de C●ui . l. 19. c. 26. u Eccle 12. 7. x Rom. 8. 38 , 39. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Callimach epigr. 14. Qu●p●● virtutem 〈◊〉 , ba●d ●s interit . Plaut . Capt. 3. 5. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Philip . hom . 3. Quod a Iudaeo●um doctoribus tractum docet 10. Capnio in Cabal . lib. 1. pag 755. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 5. 6. d Viuunt . omnes Deo , Luke 10. 38. e Per vitam ad mortē 〈◊〉 est . f Per mortem ad vitam reditus est . Ambr. de bon . mort . g Non est vita sed mors dicenda , quae viuentem à Christo separat . h Non est m. sed v. dic . quae morientem Christo sociat . Idem de Abel . l. 2. c. 9. Vse 1. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plut. in apophth . & de laud. sui . Isid. Pel. l. 3 〈…〉 . 154. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oppian . venat . lib 1. Auia — peragro loca , nullius ante Trita solo . Lucret. lib. 1. & 4. l Qui cum Horat. lib. 1. ep . 19. dicere poterat ; Libera per vacuum posui vestigia princeps : Non 〈◊〉 meo press● pede . m Matth. 23. 35. Iustitiae princeps : cui Christus iustitiae primatum tribuit . Aug. nom . de mi●ab . SSae . l. 1. c. 3. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost in Gen. 21. o Hac iter ad superos , magnique ad tecta Tonantis . Ouid . Met. l. 1 Ianua vitae , portagloriae . Bern. de temp . 48. p Si quid incommodi aut motus in hoc negotio est , ●●orientis vitium est . Bassus apud Senec. epist. 30. q Quomodo malū , quod a Deo pro bono maximo datum est ? Cic. Tuscul l. 1. r 1 Thess. 4. 14. Non est lugendus qui antecedit , sed desiderandus , &c. Cur enim immoderate feras abisse , quem mox consequeris ? Tertul. de patient . Quod latius Cypr. de mortal . Non sunt lugendi fratres nostri accersione don inica de seculo liberati , cum sciamus eos non ami●●i sed praemitti , recedentes praecedere ; ut pro 〈…〉 es & 〈◊〉 desiderari eos debere , non plangi . s Apoc. 14. 13. t Hebr. 11. 13. Vse 2. u Ab●erunt non ob●●runt . Ambr. in Theodos. x Praecesserunt , non decess●runt . Aug. de diuers . 43. Pro●ecti , non omissi . ●i●●ron . ad Saluin . y 2 Sam. 12. 23. z Dimissi , praem ssi , non amissi . Cypr. sup . Aug. cp . 6. & ●20 . Sen. ep . 63. & 99. & ad Marc. c. 19 a Abitus , Luke 2. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apolog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simocat . ep . 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. ser. 43. Profectio est , quam mortem putamus . Tertul. de patient . b Exitus . Luke 9. 31. 2 Pet. 1. 15. Excessus de corpore . Tertul de resur . de mundo digredi . Ammian . l. 29. Mors migratio est . Cic. Tuscul. l. 1. migrare magis quam mori . Vell●iusl 1. non emori , sed emigrare . Hieron . in Nepot . c Transitus , Iohn 13. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. & Theophil . Morstransitus est . Sen. ep . 65. Non est 〈◊〉 sed transitus . Cypr. de mortal . d Reditus . Eccles. 12 7. ●●p●triasse erit b●c . Bern de consid . 〈◊〉 . 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epcharm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ar 〈…〉 . Epict 〈…〉 R●uerti , vnde vene 〈…〉 s , quid graue est ? S 〈…〉 tranq . c. 11. Itaque Pl 〈…〉 us exp●sans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S 〈…〉 s. epist. 139. e Obitus . Non obiit . Ambr. de Th●od . f Int●ritus . I●teritus non est . Ambr. de bon . mort . 〈◊〉 . 8. & Cic. Tus● . l. 1. Mors non interimit . Lucret . l. 2. H●ud is in●●rit . Plaut . sup . g Intermissio . Mors intermi●●it vi●am , non erip●t . Sen. ep . 36. nee illud qu 〈…〉 e. h Intercisio . i Diminutio . k Luges corpus , i quo recessit anima ? luge animā , à qua recessit D●us . Aug. de Sanct. 13. l 1 Sam. 15 35. m 2 Co● . 12 21. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chryso●● . in Philip. ●om . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. Pel. l. 1. cp . 334. Vse 3. o 2 Sam. 14 14. Rom. 4 12. Heb. 9. 26. Mors per o●nes it . Sen. epist. 95. Mors omnes aequè vocat . Ir●tis d●js propi●jisque mori●dum est . Idem quaest . nat . l. 2. c. 59. p Io●● 12 35. q Iohn 9. 4. r Nostros omnes sic habeamus , tanquam nihil nobis de p●rpetuitate , imò nihil de diuturnitate eorum promissum sit . Tanquam v●●essuris , imò iam recedē ibus fruamur . Tanquam extemplò abituros possideamꝰ . Sen. ad Marc. cap. 10. s Ad quae noscenda iter ingredi , transmittere maria solemus , ea sub oculis posita negligimus : 〈◊〉 quia ita comparatum est , ut proximorū incuriosi longinqua sectemur , sed quod omnium rerum cupido languescit , cum facilis occasio est ; seu quod differimus , tanquā saepe v●suri , quod datur videre , quoties v●lis cernere . Plin. sec. l. 8. ep . 20. t Si●nter eos quos nunquam vidimus , floruisset , non solum libros eius , verum euam imagines cōquireremus , ciusdē nunc honor praesentis & gratia , quasi sati●tate . languescit . Idem lib. 1. epist. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . A●ac . u Rerum natura tibi illum non mancipi● dedit , sed commodavit Sen. ad Polyb. 〈◊〉 . 19. Homo commodatus vitae , non donatus est . P. Syr. x Non tam data , quàm commodata . Pri●as . in 1 Cor. Fortuna vsu dat multa , mancipio nihil . P. Syr. Nihil horum dono d●tur : collat 〈…〉 ijs & ad dominos redituris instrumetis scena adornatur : mutuò accipimus in incertum diem ; ●sus fructus tantiem noster est . Sen. ad Marc. c. 10. Exposition 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Phoeniss . y Vita data est vtenda ; data est sine foenore nobis Mutua , nec c●rto persolüenda die . Pedo ad Liu. vsuram vitae natura dedit , ●●nquam pecuniae , nulla pr●stituta die . Cic. Tusc. l. 1. Vitaque mancipio nulli datur , omnibus vsu. Lucret. l. 3. Vsu & fructu nobis est vita , non mancipio tradita . Arnob. l. 2. z Cuius tempus ille ar 〈…〉 er muneris tui temperat . Sen. ad Marc. c. 10. Particular 2. Quomodò . Manner How. Exposition 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expirauit . b Aequo ani●o . Caluin . c Iohn 19. 30. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Sapientis est ●xire , non & e●●ci . Sen. ep . 70. f Luke 2. 29. Act. 7. 59. 2 Sam. 15. 26. 1 Pet. 4. 19. g De l●ui & leni morte , D. Kimchi & Aben-ezra . h Gen. 49. 33. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pl●t● Ti. Exception . maeo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●pbocl . Hinc Themist . Exposition 3. de anima . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Point 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Senectu● leniter emittit , non repente auulsum vitae , sed minutatim subduct●m . Sen. ep . 30. Animam senilem mollis exoluit Sopor . Sen. O●dip . 4. 2. Proofe 1. k Adolescent●s m●ri sic mi●● vi 〈…〉 , vt cum aquae multitudine vis flam 〈…〉 opprimitur : se●es autem , sicun cum sua sp●nte nulla adhibita vi consumptus ignis extinguitur . Et quasi poma ex arboribus , si crudasunt , vi auelluntur , si matura & cocta , decidunt ; sic vitam adolescentibus vis aufert , senibu● matu●itas . Cic. de se●ect . l Ignis qui alimentis deficitur , sua sponte subfidit . Sen. epist. 30. m Gen. 6. 17. & 7. 21. Numb . 17. 12 , 13. & 20. 3. n Iob 3. 11. & 10. 18. o Iosh. 22. 20. Psal. 88. 15. Z●ch . 13. 8. p Expiraui● . q Spiritum efflauit . r Spiritus defecit . s Spiritus ab●js . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Pyth. 8. Plutarc . ad Apollon . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●u● 〈…〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aes●hyl Stob. cap. 96. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ad Iulian . e Vt calidus fu 〈…〉 abignibus Vanescit per spatium brcue sord dus : Sic bic quo ●egimur , spiritus ●ff●uit . Sen. Troad . 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph●●l . Aiac . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad Apollon . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ex Gen. 2. 7. g Psal. 78. 39. Esai . 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & venti flatum & spiritū hominis designat . Eccles. 1. 6. & 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 item vtrumque denotat . Ioan. 3. 8. & 4. 24. sed & anima & animus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus , Cassiod Canin . alij . & pro vento etiam vsurpatur . Seru. in Aen. ●1 . h Gen. 3. 19. & 18. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dust and ashes . i Sirac . 14. 18. & Aug. in Psal. 101. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musaeus . Clem. strom . l. 6. Et ab ills Homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Quod laudat Zeno. Laert. citant Clem. strom . l. 6. Plut. ad Apoll●n . & Lucian Episcop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tard . vindict . & de vit . Epicur . Sed & M mueru●●ss , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Stob. c. 96. Et Aristoph . auib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. airom . l. 5. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Luc 〈…〉 . Episc●p . H●mo bulla . Varr● . rust . l. 1. c. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicharm . Clem. strom . lib. 5. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutar● . sup . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam Abei● compar est . Ps. 144. 3 , 4. n Geneu . & Reg. Bibl. o Vet. Bibl. Angl. p Iob 8. 9. Psalm . 102. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . auib . Clem. strom . l. 5. q Psal. 73. 20. & 90. 5. Iob 20. 8. r Iob 7. 7. s Psal. 78. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph●cl . Aia● . t Esai . 2. 22. Quod de senibus Sen. ep . 30. Anim● senilu cum in primis fit labijs , haud magna vià corpore distrahitur . u Psal. 146. 4. x Eccles. 12. 7. y Gen. 2. 7. & 3. 19. a Iob 7. 9. Vt ●ubes , grauidas quas m●do vidimus , Arctoi Borgae dissipat impetus . So● . Tr●ad . 2. b Iam. 4. 14. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis Adam totus Abel . Psal. 39. 〈◊〉 , 12. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundatus , constitutus . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 62. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 62. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai 40. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iambl . hortat . c 8. Proofe 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai . 40. 17. i Ti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de baptism . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diogenes Perdiccae . Laert . Et Theodorus Lysimacho ; Enimuerò magnifi●a res tibi contigit , quia ●antharidis vim assecutus es . Cic. Tusc. l. 1. & Val. Max. l. 6. c. 2. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Anton. m Tu qui te Deum credis , successu aliquo elatus , quantulo serpētis dente perire potes ? Plin. l. 7. c. 7. n Conrad . Visperg . Na●cler . ex Ioan. Cremon . & Io. Bal. in Adrian . Pp 4 qu● a 〈…〉 Papatum Nicholas Breake-speare dicebatur . o Nihil tam exiguum est , quod non in ●●r●●iem generis humani satis val at . Sen. nat . quaest . l. 6. c. 2. p V●gi●uli nos , & ne toti●s quidem dolor , sed aliqua 〈◊〉 latere eius s●issura conficit . Ibid. q Quicquid enim fieri potuit vnquā , & potest . Idem . r Tarquinius Priscus piscis spina inter coenandum susfocatus es● . Guide Bitur . s Anacr contem Vuae passae succo exiles virium reliquias fouentē vnicus granipertinacior in aridis faucibus humor absumpsit . Val. Max. l. 9 c. 12 & Plin. l 7. c. 7. Quod de Sophocle etiam Sotades . Stob. c. 96. t Fabius Senator poto in lactis haustis vno pilo strangulatus est . Plin. ibid. u Est quos potio strangulauerit malè lapsa per fouces : stillicidio perire potes . Sen. q. nat . l. 6. c. 2. Vse 1. x Saliua crassior suff●cat . Ibid. a Abortus causa sit odor a lucer●●rum extinctu . Plin. l. 7. c. 7. Nunquid vt homo concidatres magni molimenti est ? odor illisoporque , &c. mortisera sunt . Sen. ad Marc. c. 11. Animal aquarum nouitatibus , flatuque non familiaris aquae , & tenuissimis causis atque off●nsionibus morbidum , putre , cassum . Ibid. Iouinianus Imp. foetore prunarum & nidore parietum recens calceillitorum extinctus est . Hieron . in Nepot . Ammian . l. 25. & Aur. Victor . Fato gemino & Q. Catulus ob●jt . Vell●●us l. 2. b Psal. 40. 6 , 7. c Psal 103. 15 , 16. d Suppresso tantum spiritu esse desierunt Licinius Macer , Zeno Cittieus , Metrocles Cynicus , Com●latro . Val. Max. l. 9 c. ●2 〈◊〉 . ●●l . Suid. Hinc & Plin. l 31. c. 1. Nubes obtentu vital●m spiritum strangulant . e Psal. 104 29. f Ier. 17. 5. g Vti Laco de Athenis , quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindarus dixit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Esai . 2. 22. i Psal. 146. 3. k Psal. 60. 11. l Psal. 78. 39. m Psal. 146. 4. n Psal. 82. 7. Verum nos homunculi Sali●● 〈◊〉 animae , qui cum extempso amisimus , Aequo mendicus a●que ille opulentissimus Censetur censu ad Acherontem mortuus . Plaut . Trinum . 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lu●ian . Impares nas 〈…〉 r , pares mori●ur : aequat omn●● cinis . Sen. epist. 91. 〈…〉 rs exaequat ●m●ia . Idem ad Marc. c. 10. Quis discer●at species mortuorum ? redoperiterram , & diuites , si potes , depre 〈…〉 e. Ambr. de Nabuth . c. 1. Hinc illud antholog . lib. 3. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Sunt infirma ( infida ) quaedamrefugia ; ad quae cum quis fugerit , magis infirmatur , quam confirmatur . Aug. in Psal. 45. p Multi c●dentibus eis ad qu●s confugerant , & ipsi quae siti sunt , quos nemoquaereret , si non ad eos confugissint . Aug. ibid. Quid ego de Regum familiaribus dicam , quos quidem regia saepe incolumis , saepe ●u●ē lapsa prosternit . ●●eth . consol . l. 3. c. 5. q Esai . 30. 3. & 31. 1 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de amic . r Ad omnia patienda pares sumus : nemo alter● f●agilior est : nemo in crastinū sui certior . Sen. ep . 91. Vt caetorū hominū , ita principū illorum omniū , qui Dij sibi videntur , aeuum omne & br●ue & fragile est . P 〈…〉 n. Paneg. Psal. 82. 6 , 7. s Psal. 62. 8. & 84. 12 , 13. & 146. 5. Ier. 17. 7 , 8. t Esai . 26. 4. & 54. 10. u Quid est 〈◊〉 ? Vas fragile , quassum , ia●●atu , non tempestate magna , vt d●ssipetur , est opus : vbicunque arietauerit , soluitur . S●m . ad Mar● . 〈◊〉 . 11. x Salillum animae . Plau● . sup . y Anxiae , solicitaeque tutelae , precarij spiritus , & malè inhorentis , quem pauor repentinus , aut ex improuiso sonus auribus grauis ex-Vse 2. cutit . Sen. ibid. Cuius caduca possessio tam leu●afflatu c●cussadilabitur . Val. Max. l. 9. c. 12. z Esa● . 8. 12 , 13 , 14. & 51. 6 , 7 , 8 , 12 , 14. Matth. 10. 28. & 16. 25. a Iob 14. 14. b Gen. 27. 2. Eccles 9. 1● . c Sic quotidiè vinamus , quasi die illa iudi●andi simus . H●eron . in Matth. 23. Dies omnis pr● v●●im● habeatur . Martin . Du●iens . de morib . Respect 1. d Omnem creded●ē tibi diluxisse supremum . Horat. l. 1. ep . 4. Sic ordinandꝰ est dies omnis , tanquā cogat agmen , & cōsummet atque expleat vitam . Sen ep . 11. Qui omnes dies tanquam vltimum ordinat , nec optat crastinum , nec time● . Id 〈…〉 de breu . vit . c. 7. Sic diem omnem aspi 〈…〉 , tanquam esse vel vltimus possit . Paratus exire sum . Idem 〈◊〉 61. e Sirac . 5. 8. f D 〈…〉 . 4. 27. g Rom. 6. 2 , 11. h Hoc citra diem●mortis praesta : morian 〈…〉 r ante te vitia tu● . Sen. ep . 27. i Ier. 6. 29. 30. Vl 〈…〉 sne est criminum modus ? & non prius est vt de vitâ hamines quam de iniquitate d●scedāt ? Quis enim non cū suis iniquitatibus moritur ? & 〈◊〉 ipsis ad●odum a●que in ipsis sceteribꝰ 〈…〉 pelitur ? Sal. de prou . l. 5. c. 8. Non cessant vitia ciuiū vsque ad excidia ciuitatum . Pr●● est interire qu● co●r●gi : Prius ipsos , quam in ipsis vitia , non esse . ib. l. 6. c. 12. k Iohn 8. 22 , 24. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eurip. Alcest . Qu●s enimest tam adolesc●ns , cui fit exploratum se ad vesperū esse victurum ? Cic. de sen. Quis s●it an adijciant hodiern● tempora vitae Crastina Dijsuperi ? Horat. carm . 4. 7. Nemo tā Respect 2. diuos habuit fauentes , Crastinum vt possit sibi polliceri . Sen. Thyest. 3. Nihil dehodierna die promittitur , ni●il de hac ●or● . Sen. ad Mar● . c. 10. m Vn● die ante mortem agas poenitentiam . R. Eleazar . Drus. apopht● . l. 1. n Hodiè resipiscendum , ne forte cras moriamur . Ibid. o Quomodo enim de die in diem disferendo peccas , ●um extremum diem tuum nescids ? Aug. ep . 145. p Prou. 27. 1. Iam. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Anacrcon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Isth 8. — aetas quid ●rastinavoluat scire nefas homini . Stat Th●b . l. 3. Ney●is quid serus vesper vehat . Varro . Liu. l. 45. Gell. l. 1. 〈◊〉 . 22. q Prou. 6. 4 , 5. r 2 Tim. 2. 25 , 26. s Prou. 5. 22. & 29. 6. t Vt quotidiè pridiè caueat , ne faciat , quod se pigent postridiè . Plaut . Sti●h . 1. 2. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zaleuc . legum prooem . Nuper me amicicuiusdam langu●r admonuit , optimos esse nos , dum infirmi sumus . Quem enim infirmum auaritia aut libido solicitat ? non am●ribus seruit , non adpetit honores , opes negligit , nemini inuidet , neminem desp●cit ; a● ne sermoni●us quidem malignis aut attendit aut alitur . Innoxiam in posterum , si contingat euadere , vitam destin●t . Plin. Sec. l. 7. ep . 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tyr. Max. dissert . 41. a Dan. 5 6. b 2 Sam. 13. 26 , 29. c 1 King. 16. 9 , 10. d Ita Archias caetèr●qu● tyranui Thebanioppressi sunt , cum is vino plenus , literas coniurationis indices puluino subi●cisset . Plut. de Socrat. gen . & sympos . l. 1. c. 3. & in Pelopid . e Numb . 25. 8. f Ita periere Spousippus Philos●phus . Tertul. apolog . Rodaldus Long●bard . Rex . Paul. Diac. lib. 4. cap. 17. Ioan. 12. Pp. Luitprand . lib. 6. cap. 11. g Quosdam concubitus extinxit . Sen. epist. 66. Inter vsum Veneris absumptisunt . Corn. Gallus Praetorius , & T. Haterius Eques Rom. Plin. lib. 7. cap. 53. & Val. Max. lib. 9. cap. 12. Bellrandus Ferrerius Hispan . Pontan . de obed . lib. 1. cap. 10. Et Giachet . Salucianus vna cu●scortosu● . Fulg. lib 9. cap. 12. sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philetaer . in Venatr . Athen. lib. 13. * Num. 16. 32 , 35. h Dan. 434. i Accadion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sed & Erasi 〈…〉 us sari fato 〈…〉 . Ath●nd . 10. A●ginascil . vi 〈…〉 , vt F●stus , q ā 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm. Ch 〈…〉 . 4. ce●● . 8. adag . 2. L. Valla m●d●c 〈◊〉 , dumm ●sip ●●o●em haurit ; Ap. S 〈…〉 seius , c 〈…〉 hausisset . P 〈…〉 . 7. 〈◊〉 . 53. k Dum resp 〈…〉 s , quod aiunt , v●●sa ▪ Respect 3. musque nos , iam murtal 〈…〉 aderit . Sen. de ●ra . lib. 3. cap. 43. l Psal. 66. 18. m Gen. 19. 26. Ius . 17. 32. n Dr. Wilkinson Sermon . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Orest . Impura m●n●e , pura manu . Apul. ap●log . q Nulla res magis proderit , quam c●gitatio mort●litatis . S●n. de●ra . l. 3. c. 42. Nih●l ●què profuerit ad temperantiam 〈…〉 ●erum , quam srequens cog●tat●o breais au● , & huius inc●rti . Idem ep . 114. r Excisa sestine auolat . Psal. 90. 12. Anima a ●orpore segregata , vento si niles auolamus . Hieron . ep . de Psal 90. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . in Nigrin . Sed propera , nec te venturas differ in horas . Qu● non est ho●iè , cras minus ap●us erit . Ouid. remed . l. 1. t Gal. 6. 10. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tempus vt noris , iubet . Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste tempestiuum tempus est . Auson . ex P 〈…〉 i sent . x Prou. 3. 28. Praeceptum de 〈…〉 icordiae operibus non differendis . Aug. de verb. Dom. 59. Cum potes henefa●●re , noli differre . Polyc●rpi nom , ep . ad Philip. Psal. 50 22. a Eccles. 9. 10. Quicquid agis , agas pr● virlbus 〈◊〉 〈◊〉 . des●● . b Eccles. 11. 2. c Eccles. 11. 4. Incipe : virendi rect● qui prorogat ho 〈…〉 , Rusticus expectat dum defluat anmis : at ille Labitur , & labetur in omne volubilis aeuum . Horat . l. 1. cp . 2. f Psal. 95. 7 , 8. Hebr. 3. 7 , 8 , 11. & 4. 7. g Psal. 81. 8 , 13. h 2 Cor. 6. 1 , 2. i 1 Tim 6. 19. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 6. 12. l Rom. 8. 38 , 39. m Quia in eo qui testatur , cius temporis quo testamentum facit , integritas mentis exigitur . Digest . l. 28. tit . 1. l. 2 Et Cod. Iust. l. 6. tit . 22. l. 9. Sancimus tale testamen●ū hominis , qui in ipso actu testandi aduersa vasetudine t 〈…〉 us est , pro nihilo esse . n Surdus & mutus testamentū fa●ere non potest : sed si qu●s post testamētum factum , valetudine aut quolibet alio casu talu esse ceperit , ratum nihilominus permanet testamentum Digest . 〈◊〉 , 28. ●●t . 1. l 6. Q●od ment● sana factum est , stat testamentum , etiam si furor mox sec●tus fu●rit . Cod. Iust. l. 6. tit . 22. l. 9. o M●rhus 〈◊〉 ●●abilis , qui 〈◊〉 officiat , mentem con●utiat . Se● . cp . 58. p Rom. 5. 1 , 2. q Esai , 54. 10. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respect 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zaleuc . leg . prooem . St●b . tom . 2. c. 42. Ita Se● ep 61. Hoc ●nimo tibi hanc epistolam scribe , tanquam cum maximè scribentem m●rs eu●●atura fit . s Dic tibi dormitur● ; Potes non expergis●i . Dic experrecto ; Potes non dormire amplius . D●c exeunti ; Petes non reuerti . Dic reuertenti ; Pates non exire . Se● . cp . 49. t Act. 20. 9. u 1 Cor. 10 31. * Ob●jt repente 〈◊〉 . Manlius Torquatus , cum in coena plac●ntam appeteret ; P. Quint us Scapula , cum apud Aqu lium Gallum coenare● ; D 〈…〉 s Sauf●ius cum domi s●ae pranderet P 〈…〉 n. lib. 7. cap. 53. Ier●m . 41. 1 , 2. x Nullis evidentibus causis ob●e●e , dū calceantur matutino , duo Caesares ; &c. omnes vsque ndeò sani atque tempestiui , vt de progr●d●endo cogitarent . Pl● . ibid. Particular 3. Quando . Time When. Branch 1. Exposition 1. y Cn. Bcbius , cum à puero hor●e quaesisset ; C. Serui●●us , cum in soro ad tabernam flaret in fratrem innixus ; Bcbi●s Iud●x dum vnd●monium differri iub●t , M. Terentius dum in soro tabellas s●rihi● ; C. Iulius Medicus , dum inungit , specillum per oculos ●rabens . Pliu. ibid. z Risu exanimatus est Philemon Co●ius . Val. Max. lib. 9. cap 12. Terpander ficu per lusum in esingesta . Trypho . antholog . lib. 1. cap. 37. Drus●us Claud●j Imp. sil●us pyro . Sueton. Claud. cap. 27. Mr. H. Mor●●s in the Tennis-court with the racket in his hand . a In bona canitie . Gen. 15. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguitur Iob 15. 10. 1 Sam 12. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plus est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D. Ki 〈…〉 hi. Vide D●us . obs●r● l. 6. c. 13. Sencctus l●ssae aetatis , non f●actae nomen est . Sen. ep . 26. d Dis●●dens in grat●a . 〈◊〉 in Gen. 15. quo etiam abire vid●tur C●rysest . b●m . 37. & Philo , Sed & Hugo . Boni in●p ent 〈◊〉 〈◊〉 bonis o●eribus ; & implentur m●ritis operum suorum . e Multa , prouecta . Pet. Martyr . Long● , diuturna . O 〈◊〉 . Iun. Exposition 2. f Sicus dicimus , Bona pars homini● , ●magnap●●s Mart. Quinqua sci e●p●st 〈◊〉 Zeno , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. Sed & Demosthenes . Stob tom . 2. ● 4. g Placida , tranquilla . Par. Prospera ac 〈◊〉 . 〈◊〉 . Mus●ul . h Gen. 15. 15. i Integra . Oleast . commoda . Pisc , facili , bona valetudine . Mart. Branch ● . Exposition 1. Exposition 2. k Morlis , doloribꝰ , ●uris vacua . Par. Point . Generall 3. l Vide Obseru . 3 rat . 2. & Spec. 2. rat . 1. m Deut. 34 7. n I●sh . 14 11. Talis & Cyrus . Xenoph . P●d . l. 8. & Metellus . Cic. de sen. o Ol●ast . Par. &c. p Senex , satur . q Plenus plenitudine eius de quo Ioan. 1. 16. Procop. vide Hugon . sup . r Gen. 35. 29. 1 Chron. 23. 1. s Vt non appeteret vitae pr●rogationem . Oleast . ●●lu . M●rt . &c. a Psal. 90. 10. b 175. Vers. 7. c Enoch . Gen. 5. 24. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . Odyss . 〈◊〉 . e Vide pl●n . h●st . n●t . lib. 7. c. 48. & L●cian . de M●●rob . f Et mortuus est . Gen. 5. 5 , 8 , 27 , &c. Reason 1. g Vitrei sumus . August . de verb. Dom. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui simul ossndit ad fortunam frangitur . Pbaedr . fab . 72. vbicun pue a●ietaueri● , solu●tur . Sen. 〈◊〉 . ad Marc. cap. 11. i Hydria tandé ad font●m srangitur . Eccles. 12. 6. k Mors obique ●e exp 〈…〉 : 〈◊〉 , si sapis , eam vbique expectabis . August . nom . despir . & anim . c. 51. Bern. m●d●t . c 3. & O 〈…〉 . mor. c. 7. Se●ibus in i 〈…〉 is , ad descent bus in msidij● est . Bern. de 〈◊〉 . 14. l E 〈…〉 a quib●s hic 〈◊〉 administratur , a ●ua , terra , spiri 〈…〉 , omnia tam causae viuend● sunt qua● 〈◊〉 ●ortis . Sen. ep . 117. Non ●ibus nobis , non hamor , non vigilia , non somnus sine mensura quadam 〈◊〉 sunt . Idem quaest , nat . l. 6. 〈◊〉 . 2. O●or , sapor , humor , c●bus , & sine quibus viu●re non po●es● , sunt 〈…〉 mini morlifera . Idem ad Marc. c. 11. h Inter v●rios casus am 〈…〉 ꝰ . Aug●st . ibid. & 〈◊〉 . 28. Sub 〈◊〉 casibus quotid 〈◊〉 〈◊〉 ambulamus . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. d● bapt . n Potio●is stilla ma●e lapsa strangulat . Sen. quaest nat . l. 6 c. 2. o Passus inter me & m●rtem . 1 Sam. 20. 3. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anath 〈…〉 〈◊〉 morteremotus Quatuo● , &c. Iuuen 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●o Prus. orat . 74. E● prope tam letum quam prape cernu aquam . O●d . Pont. l. 2. Inter v 〈…〉 ae mortisquevias N 〈…〉 gracililim●●e ducto . Sen. Med 2. q ●●ras si in n●uigat●one tantum existimas minimum esse quo mortevita diducit●r . In ●mni loco aeque tenue interuallum est . Non v●●que se mors tam prope ost●ndit , nbique tam prope est . S●nec . epist. 50. A morte semp●r ●atundem absumus . Quod enim tempus morti exemp 〈…〉 est ? a quo prope non est , parata omnibus locis , omnibus mom●ntis ? Id●m epist. 30. r Quem saepe casus transit , aliquado inuenit . P. Syr. Circuit fatum ; & si quem diu praeterijt , rep●rit . Sen●c . quaest . nat . l. 6. c. 1. Mors propter incertos casus quotidiè imminet ; propter breuitatem vitae nunquam pot●st longè abesse . ●●c . Tuscul. l. 1. Nemo p●riculo proximus , iutus diu . Cyp. nom . de singul . cler . s Stygias vltrò quaerimus vndas . Senec. Herc. fur . 1. Plures dentibus suis , quam alient ensibus perierunt . Vide Iun. P●ov . 23. 2. t Pauci ad Senectutem p●rue●sunt . Cic. de sen. Quota pars moritur tempore fati ? Senec. Her● . O●t . 2. 2. u Implet dies suos . Esni . 65. 20. x Multas natura mortis vias aperuit : multis itineribus fata decurrunt . Uno modo nascimur : multis morimur . Cestius . Senec. controu . 16. Vnum natura nobis introitum ad vitam dedit , exitus mul●os . Senec. epist. 70. Mille modis leti miseros mors vn● fa●igat . Sil. Theb. lib. 9. a Casus nostros . nobiscum in hac carne por●amus . Aug. hem . 28. Innumerabilia pericula in ipso sunt . sinu . Sen. quaest , uat . l. 6. c. 2. Reason 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Metrodor . Stob. 〈◊〉 . 16. c Vitrei sum● . Aug. sup . d Si vitrei essemus , casus 〈◊〉 timere 〈…〉 s. Fragiliores sumus quam si vitrei essemus . Idemibid . e Quid fragilius vase vitre● ? & tamen seruatur & durat per secula ; & inuenis calices ab auis & proauis reliotos , in quibus bibunt nepot●s & pronepotes . Etsi enim casus vitreo vafi timentur , se●ectus ei & feb●is non timotur . Ibid. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demost. Clem Strom. l. 6. Ipse situ & otio in tabem iturus est . Sen. ad Marc. c. 11. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apollodor . Donat. ad illud Ter. Phorm . 4. 1. Senectus ipsa morbus est . h Senectus insanabilis morbus est . Sen. ep . 10● . Senectus m●rbus mgens . Nullis arcerive potest , pellive medelis . Erasm. desen . i Ista vita morbus est . l Morieris , non quia aegrotas , sed quia viuis . Sen. ep . 78. m Medici , cum aegrotos inuisunt , phthisicus est , inquiunt , aut bydrop●cus , moriatur necesse est : deinde moritur tamen . Aug. ibid. k Morbus hic necesse est vt ad m●rtem perducat . Aug. de temp . 74. n Mu 〈…〉 morte● m●●bus d 〈…〉 lit . S●● . ib : l. o Psal 89. 48. p Vt Psal. 49. 〈◊〉 . q Totus ist us vitae 〈…〉 rsus n●●●l aliud quam ad mortem de ●ursus est . Aug. Ciuit. l. 13 c 10. ●ola vita ad mor●●m iter est . Sen. ad Polyb . c. 30. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de EI Delph . Agunt opus suum sata : nobis sensum nostrae necis auferunt . Quoque facilius obrepat mors , subipso vi●ae nomine lat●t . Infantiam ins● pueritia conuertit , pu●ritia 〈…〉 pub●rtas , 〈…〉 ntututem senectus abstulit . S●n. M 〈…〉 c. c. 10. s Quotid è morimur : qu●t commutamur . Hieron . Nepot . Quot . mor. quotidit d●mi●ur a 〈…〉 qua pars vitae . Seu. ep . 24. t Ad mortem dies e●tre●us p●ruenit , a●ced●t omnis , ●arpit nos ii , non corripit . Non repen●● nos in mortem incid 〈…〉 , sed minutatim procedi●us minutatim subducimur . Sen. ep . 24. & 30. & 120. u Nasce●tes mo 〈…〉 w ; finisque borigine peudet . Manil. l. 4 exquo primu● lucem vidit , 〈…〉 r mortis ingressus est . Sen. M●rc . cap. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Plut. de EI. x Momentis singulis moximur . August . nom . ●●dit . cap. 24. Qu●d 〈…〉 aliud singulis momentis agitur , donec ea cons 〈…〉 mata mors quae agebatur impleatur , &c. August . Ci●it . lib. 13. cap. 10. y I 〈…〉 ipsa , si bene comsutes , damna sunt . Et illi ipsi qui addebantur adol●s●entiae anni , vitae detrahcbantur . Sen. Marc. cap. 20. Cum cressunt puers , quasi accedunt illis dies , cum reuerá decedant . Quicquid enim vixit , de summa minuit . Qua●do prodi . citur 〈◊〉 non aug●tur , nec addendo crescit , quia veniendo recedit . August . de verb. Dom. 1. & 17. ●o● . 1. 〈◊〉 de temp . 113. Ipsa suis augmentis vita ad detrimenta impellitur ; & inde deficit , vnde proficere creditur . Greg. Mor. l. 13. c. 27. Illa eadem vitam quae inchoat , bora ●apit . Camil. epitaph . Et 〈…〉 psit bora vitam prima quae dedit . Sen. Her● . fur . 3. 3. z Quemadmodum Clepsydram non extremum stillicidium exbaur . 〈◊〉 , sed quicquid ante destuxit : sic vllima h●ra , qua esse des 〈…〉 nus , non sola mortem facit , sed sola confummat . Sen. ep . 2● . Vse 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . ad Demon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Epicur . b Eccles 3. 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Archin . Clem. Strom. l. 6. Omnes ●odem cogimur : omni●m Versatur vrná serius ●cyus Sors exitura , &c. Horat. carm . 2. 3. Vse 2. d 2 Sam. 14. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antholog . Debemur m●rti nos nostraque : Horat . art . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●rip . Alcest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. e Morte nihil ●ertius . Be●n . epist. 10. & medit . c 3. f Hebr. 9. 27. g Incerta omnia : sola mors certa est . August . in Psalm . 38. & de verb. Dom. 21. h Quid diu est , vbi finis est ? Aug. d● verb. Dem 42. Quicquid finitur parum est . Greg. Moral . lib. 7. c. 20. Nulla longa mora est eius , quod aliquando e 〈…〉 ict . T 〈…〉 tull . Mihi ne 〈…〉 turnuni quidem qu●cquam videtur , in quo est aliquid extremum . Cic. de s●n . & Aug. ciui● . l. 12. c. 11. i Si nongentos vitae excede● 〈◊〉 annos , vt ante dil●●ium viu●b●t●r , & Math● sal●m nobis tempora donarentur , tamen nihil esset praeterita longitudo , quae esse desisset . Et 〈…〉 inter eu● qui de●em vixit annos & eum qui mille , post quamid●m vitae sinis aduenerit , &c. tra●sactum omne tantundem est . Hier. in Nepot . k Psal. 90. 4. l Quarta pars nectis . m 1 Tim. 6. 7. Iob. 1. 21. E●cl●s . 5. 14. Nihil intulis●i , ni●il hinc auferes . Aug. de verb. Dom. 5. & 41. E 〈…〉 red●untem natura , sicut intrantem . Non licet plus inferre quam intuleris . Sen. ep . 102. n Psal. 49. 17. Cedes co●mptis salt●bus , & do 〈…〉 , Villique ; & extructin al●um D 〈…〉 poti 〈…〉 . Linquenda ●●llus , & d●mus , & placeus vxor : ●eq harum , qu 〈…〉 s , a borum te pr●ter 〈◊〉 cup ●ss●s vlla breuem d 〈…〉 seq 〈…〉 tur . Horat. car . 23 & 14 o P●ou . 23. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch●yso● . 〈◊〉 . 5. ser. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 19. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . anthol . lib. 1. c. p. 13. Finem sunt habitura , aut tuum , aut suum . Bern. de bon . deser . Et Sen. quaest . nat . l. 3. Aut p●ssi●ent●m des●ru●● , aut à possidente d●seruntur . Al●uin . in Eccles . praef . q Ps●l . 62. 10. Sap●●ns d●uitias non in animum , sed in domum recipiet . Sen. de b●at . c. 21. r Coloss. 3 2. s Omniaista nobis acceda●t , non adhaereant ; vt si abducantur , sine vlla nostra ●acerationed d●s●edant . Sen ep . 74. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom . 7. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipho . S●●b . c. 10. Quibu● 〈◊〉 p 〈…〉 sua obhaesit , sine sensu au●lli non potest . Sen. de tranq . cap. 8. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aesop. fab . Quis vitam non vult ? Aug. hom . 4. b 1 Tim. 6. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeterna vita , veravita . Aug. de pec . mer. l. 1. c. 11. vera vita quae animam de morte eruit . Idem ep . 121. c. 2. Uita si diligitur , ibi acquiratur , 〈◊〉 nulla morte f 〈…〉 r. Idem ep . 45. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Eurip . Hanc esse morsem quā 〈…〉 s vita● du●imus , vitam il-Vse 3. lam quam pro morte nos f●rmidamus . Lactant. instit . l. 3. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip . Ista v●●que quae tantum amatur vita , quamlibet iucūda asque prodicta sit , nec vita d●cēda est . Aug. ep . 121. Vita falsa est . Idem de verb. Dom. 5. hom . 13. et de temp 212. d Quod de arc●● Herac●●t . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . ad I●ad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad Apollen . e Mors est potius d●cenda quam 〈…〉 a , vel mortis quaedam pro●xitas . Gr●g . in Euang. 36. Hae● vita qu● v 〈…〉 ꝰ , magis mors est , &c. Bern. in Psal. 90. ser. 17. f Luk. 12. 15 , 22. g De Acragan●●●is Empedo●●●s ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lac●t . l. 8. De Rhodijs Stratonicus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de auar . Ideque ferè de Megarensibꝰ Diogenes . Tertul apolog . h Esai . 5. 8. i Jer. 22. 14 , 15. k Eccles . 4. 8. l Psal. 49. 11. m Luk. 12. 15. n Psal. 49 7 , 8 , 9. o Prou. 11. 4. Ezck 7. 19. p Eccles. 5. 17. q Eccles. 4. 8. r Psal. 39. 6. s Psal. 49. 17. Eccles. 5. 15. t Ier. 17. 11. Luk. 12. 20. u L 〈…〉 s. 5. 16. & 6. 2 , 4. x Psal. 39. 6. Eccl. 6. 2. y Eccl. 2. 18 , 19. a S●ultum est timere , quod vitari non potest . P. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . 1. Epict. l. 1. c. 27. Vse 4. b Differri potest , auserri non potest . Aug. de diuers . 36. Mortem differunt ista , non au●●runt . Idem de verb. Apost . ●8 . c Sed etsi tardius quis moritur , nunquid ideò non moritur ? Idē de temp . 74. d Quid autem ad rem pertinet , quadiu vites , quod euitare non possis ? Sen. epist. 93. e Noli timere , quod velis , ●olis , e 〈…〉 : id time , quod , si nelueris , non erit . Aug. de diuers . 36. f De hoc verè dici potest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . Ethic. l. 3. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ep 〈…〉 . La●rt . Timor●m maximus leti metus . Lucan . ●b . 1. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. tom . 6. serm . 43. h Persona 〈◊〉 deformis 〈◊〉 ●um facit . Sen. de constant . sap . cap 4. Laruam timent , lucernam non timent . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . Epict. d 〈…〉 t. l. b. 1. cap. 5. i Esse aliquos manes , &c. Nec pueri credunt , nisi qui nondum ●relauantur . Iu●enal . Sat. 2. Nemo tam p●e● e 〈…〉 , vt ista ●●meat . Sen. epist. 24. Point . Speciall 1. k Gen. 15. 15. l 1 Sam. 2. 32. m Exod. 20. 12. Ephes . 62. Deut. 4. 1 , 40. & 6 2. n Esai . 65. 20. o Potest & verti , ex eis , vt ad vtrūque tam infantulū quam senem , r●●eratur illud , Qui n● impleat dies suos , quod & Piscatori placet ; ●iue , cuius dies Deus non impleat , vt Iun. p Viuendi sinis est optimus , cum integra mente caeter . sque sensibus op 〈…〉 . 〈…〉 sa suum eadem , 〈◊〉 coagmentau●● , 〈…〉 tura d●ssoluit . 〈◊〉 de sen. q Vise ●is Hieron . in Esai . 65. Greg. Mor. l. 1● . c. 24. Hug. Card. & Piscat . in Esai . &c. Hinc emanauit Prouerbium , Puer centum annorum . Quod mirum est Drusium non aduert●sse a● hoc loco , sed perpera● accept● , mutuatum . r Iob 15. 32 , 33. s Die non s●o , i. quem per naturam attinger● pote●at . Ita Firm. l. 8. c. 19. ●rit longaeuus , in senecta soelix , & qui sua ●or●e moriatur . Et de C●s●r●s percussoribus Sueton . Nemo sua mor. Reason 1. ●●d functus est . Et Sen. ●p . 69. Alioqui certū est quod ibid. Sen. Nemo nisi suo d●e moritur . t Psal. 55. 23. u In medio dierum suorum tolletur , vt Psal. ●02 . 24. a Leuit. 19. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocylid . b Hebr. 13. 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato leg . l 9. Apud antiquissimos Romanorum , neque generi , neque pecuniae praestan●●or honos trib●● quam aetati solitus : maioresque natu à minoribus colebantur ad deum prope & parentum vicem ; atque in omni loco , inque omni spec●● honoris potiores prioresque habiti . Gell. l 2. c. 15. Senect 〈…〉 〈…〉 uentus ita cumulatum & circumspectum honorem reddebat , tanquam maiores nat● adolescentium communes ●atres essent . Val. Max. l. 2. c. 1. Magna ●uit quondam capitis reuerentia cani . Quid fast . l. 5. Credehant tunc grandenesas , & morte pian●um , Si v●tul● Iuuenis non assurrexerat . Iuuen. sat . 13. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem. Paedag. l. 3 〈◊〉 . 3. e Dan. 7. 13. f Prou. 20. 29. g Prou. 16. 31. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sen. polit . i Psal. 128. 1. k Psal. 128. 6. l Iob 42. 16. Reason 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Alcest . m In ●tatis flore morientur . 〈◊〉 Sam. 2. 23. Hinc illa qu●Reason 4. rela , Immaturu●●bij● . Senec. ad Marc. c. 20. Dol●● illū immatura morte indignissimè raptum Pl●● . l. 6. ep . 6. n Nullum non acerbum funus est , quod parens sequitur . Sen. ibid. c. 17. Quod decuit natū patri praestar● sepulto ; Hoc contra nato praestitit ipse paren● . Epitaph . Olim parentū defunctorum liberi laudes dicebant . En rerum in nobis ordo mutatus est ; & in calamitatem nostrā perdidit sua iura natura . Quod exhibere senibus i●uenis debuit , hoc iuueni exhibemu● senes . Hieron . ad Nepot . o Act. 5. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Elegantissimum oxymorum . Casaub . S● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. ep . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ep . 11. Est & confusionis gloria , & confusio gloriosa . Ambr. in Psal. 43 Hac tempestate ( D●o●l●tiano ●●uiente ) certat 〈◊〉 in glo 〈…〉 sa certamina ruebatur , multoque auidius martyria gloriosis mortibus quaerebantur , quam ●unc Epis●opatus ●●auis ambi●ionibus appetuntur . Seuer . hist. l. 2. Rom. 5. 5. Intribulationibus glorian●●r , contum 〈…〉 gloriam reputantes , opprobrium gaudium , d●spectionem exaltationem . Bern. de temp . 71. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. p●d . l 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. P 〈…〉 . O● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I 〈…〉 Beller . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. O●dip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P 〈…〉 . paedag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de sen. polit . Non omnia grandi●r aetas Quae fugiam●● habe● : seris venit vsus abannis . Quid. Met. l. 6. Quisquis adsapientiam peruenit , annis peruenit . Sen. ep . 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Hippolyt . q Iob 32. 4 , 6 , 7. Philē . 9. Apex se●ectutis est aut ●ritas . Cic. de sea . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut desen . Senatus ergo à senib 〈…〉 Hin 〈…〉 A 〈…〉 stus , Aud●te iuuenes sen●m , quem audiuere iu●en●m s●nes . Ibid. Point . Sp●ciall 2. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sclcrias S●ob . cap. 101. Scolio● hoc citat & Pl●●o in Gorg. & A 〈…〉 ot . Rhet. l. 2. c. 22 Sed & Plat. leg . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E● ibid. l. 2. idem ferè babet . Quin & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliacamcitat Aristot. Ethi● . Nicom . l 〈◊〉 . c. 8. & Eadem l. 1. c. 1. quá 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur . Senar . Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. mens sana in corpore sano . Iuuen. sat . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plato Gorg. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Plut. de sanit . & de tranq . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ifidor . Pel : l : 3. ep . 192. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ariphron . Athen. lib vlt. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hera 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes , hom . 〈◊〉 . Quid boni hav●at sanitas , languor ostendit . Hier. n. consol . Pa 〈…〉 . u Eccles. 12. 1. ●8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Reason 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bion. I●ert . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. O●nom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Glauc . Objicit innumeris c●rp●s lacerabile morbis . Auson . idyl . 15. circumsilit agmi 〈…〉 sacto Morborum omne genus . Iuuen. sat . 10. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Onus Aetna grauius . Cic. de sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Eurip. Bacch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Pherecrat . y Plena ●st voluptatis senectus , fi illa scias vti . Sen. ep . 12. His mihi rebus le●is est s●nectus ; nec solum non mol●sta , sed etiam iucunda . Cato . Q●●d est enim iu●undius senectute stipata stud 〈…〉 t is ? ●ic . de sen. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Peleo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plu● . de sen. pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Ione . Non sentio in animo 〈…〉 is iniuriani , cum sentiam in corpore . Vigetanimus : illius flos senectus . Sen. ep . 26. — nec tarda senectus Debilitat vires animi , mentis●ue vigorem . Virg. Aen. lib. 9. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plu● . de sen. pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Melamp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . B●o● . La●r . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . Thyest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphan . Philoct . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip . A●tiop . Polyb. lib. 1. Plut. de sen. Pol. Galen . de art . Stob. 〈◊〉 . 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oppian . pisc . l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Agatho . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gabr. Fab. Hinc Agamemnon decem Nestores potius quam Aiaces optat . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cic. de sen. Plut. de sen. pol. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . vesp . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pl●t . ibid. Non proprium senectutis est vit●um , sed commune valetudinis . Cic. de●en . d Iob 7. 15 , 20. Nunc quia longa mihi grauis est & inutilis aetas , viuere cum nequeam , sit mihi posse mori . Maxim. eleg , 1. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Tum equidem in senecta hoc depuso miserrimum , Sentire ea aetate esse odi●sum alteri . Caecil . Vsque adeo grauis vx●ri , natisque , sibique , Vt captatori moueat fastidia Cosso . Iuuen. 10. g Quosdam subit eadem videndi saciendique sati●tas , & vitae non odium , sed fastidium . Sen. ep . 24. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Eurip. Menalip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. S●yr . h Habet enim natura , vt aliarum omnium rerum , sic viuendi modū . Cic. de sen. i Vixi quantum satis er at : mortem plenus expecto . Sen. epist. 62. k Gen. 35. 29. l Iob 42. 17. m 2 Chron. 24. 15. n 1 Chron. 23. 1. o 1 Chron. 29. 28. Reason 1. p Omnino rerū omnium satietas vitae facit satietatem . Vitae autem satietas tempus maturum mortis assert . Cic. de sen. q Luke 2. 26. r Luke 2. 29 , 30. s Gen. 37. 33 , 35. & 42 36 , 38. t Gen. 46. 30. u Gen. 48. 11. a Sunt pueritiae certa stud●a ; sunt & ineuntis adol●scentiae ; sunt & cōstantis aetatis ; sunt & extremae sene-Reason 2. ctutis : istaergò 〈…〉 occidunt , fit vitae sa 〈…〉 , 〈◊〉 . desen . b Non acerbum iam iudicant viuere , sed supersluum . Senec. epist. 24. c Act 13. 36. d Philip. 1. 24 , 25. Ita Martinus decumbens ; Domine , si adhuc populo tuo sum necessarius , nō recuso laborem , &c. Seuer . epist. 3. & B●rn . ser. de Mart. e Act. 20. 24. Vse 1. f Psal. 91. 16. g Psal. 103. 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. desen . polit . & de vit . Epicur . Senectus non modò languida & iners non sit , verum etiam sit operosa , & semper pro eis , qua● habet viribus , agens aliquid & moliens . Cic. d● sen. i Cognatasunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . Il 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●ymolo● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythag. l. acrt . Vse 2. k Prou. 16. 31 Venerabilis senectus ; verum virtutum , non anno●ū numero computata . Guil. de Theodor. de amor . Dei. c 9. Alioqui nihil turpius quam grandis natu senex , qui nih . l habit , quo se prob●t diu vixisse p●aeter aetatē . Sen. de t●āq . c. 3. Non enim cani rugae que , sed honeste acta aeta● , autoritatē afferunt . Ci● . d●sen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo antholog . l 1. c. 16. l Es●i . 65. 2● . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bion. Stob. c 1. Rarus qui exacto con en●us tempore vitae , Cedat , vti con 〈…〉 a satur . Hor. sat 1. Cur non vt plenus vitae c●nuiuareced s Lucret. l. 3. n Prou 30. 13 , 14. Hab. 2 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solon . Arist. polit . l. 1. c. 5. Plut. de auar . Basil. hom . 24 Stob. c. 10. Nemo est , cui foelicita● sua , etiamsi cursu veniat , satisfaciat . Seu. ep . 115. Non potest cupjditatibus , etiamsi expleatur diui 〈…〉 . Ambr. de bon . mort . c. 1. Auarus an mus nullo satiatur lu●ro . P. Sjr. Seu. ep . 49. Fortuna multis dat nimis , nulli satis . Martial . l. 12. ep . 10. o Deinde animi ingrati naturam p s●ere semper , Atque explere bonis rebus , satiareque numquam ; Qued faciunt nobis annorum temp●ra , circum Cum redeunt , foetusque serunt , variosque lepores , Nec tamen explemar vita● sruct . bus ●nquam . Lucret. l. 3. p Hae res vitae me , soror , saturant : Hae m●hidiuidiae & s 〈…〉 osunt . Plaut . Stich. 1. 1. q Taedio vitae ad ●ortem curritur . Epicur . Sen. ep . 24. mo●bi . Plin. Sec. l. 3. ep . 3. Liboris . Cu●t . l 5. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Muson . Stob. c. 1. Ill 〈…〉 lauda & imitare , quem non piget inor● cum iuuat v●uere Sen. ep . 54. cum v●uere aceroum nō si● . Idem ep 24. s 1 Chron. 29. 28. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarc . d● tranquil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de clar . foem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epi●tet . S●●b . c. 120. Inter mortis metum & vitae tormenta miseri fluctuant : & viuere no●unt , & mori nes●iunt . Sen. ep . 4. Pati non vultis , exire timetis : quid faciam vobis ? Cypr. de mortal . u De ●●redico Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tard . vind . Quid buius viuere est ? d●u mori . Sen , ep . 101. Mortis habet vices , Lentè cum trahitur vita dolentibus . Sen. Herc. O●t . 1. 2. x Morsque minus p 〈…〉 nae quam mor● mortis habet . Onid . ep . 10. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odys . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Aulid . Debilem facito manu , Deb. lempede , coxa : Tuber adstrue gibberum ; Lubricos quate dentes . Vita dum superest , bene est , Me●aenas . Quod miserrimum erat , si incidisset , optatur , & tanquam vitapetitur , supplicij mora . Inuenitur qui malit inter supplicia tabescere , & perir● 〈…〉 mbratim ; & t●ties per stillicidia ●mittere animam , quam semel exhalare ? Inuenitur , qui velit trahere 〈◊〉 ●o● tormenta tracturam ? Est tanti habere animam , ut agam ? Sen. epist. 101. * Id agendum est , vt satis vixerimus . Sen. epist. 23. Vt satis vixerimus , nec anni , nec d●es facient , sed animus . Idem epist. 62. z Fastidio illis esse cepit vita . Sen. de tranq . 〈◊〉 . 2. Est etia● vitae ipsius nausea quaedam . Idē ep . 24. Et de Abr. in hunc locum Paraeus , Pertaesus vitae aerumnosae . Quod minus buc quadr●t . Particular 4. Quo. Place , Whither . a Cap. 15. 15. b 1 King. 2. 10. & 11 43. & 14. 30. & 15. 8 , 24. c Gen. 15. 15. d Gen. 35. 29. & 49. 33. Num. 20. 24 , 26. & 27. 13. & 31. 2. Deut. 32. 50. e Act. 13. 36. Point . Generall 4. f Statum mortuorum in genere . Vnde dieu●t Hebr. Qui moritur , ambulat per viam , per quam ambularunt patres cius . Oleast . g Gen. 3. 19. Eccl. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicha●m . Ced●● enim re●rò , de terra quod fuit an●e , In terras : & quod missum est ex aethor●s oris , Id r 〈…〉 sum coeli rellatum templa rec●ptant . Lu●ret . l. 2. h Sic hominū terra , vt ●oelum De● ; quae nos nas●entes excipit , natos abt , semelque , editos sust●net s●mper , nou●ssime ●o●plexa gremto j● a reliqua natura abdicates , tū maxime , vt mater , operiens . Plin. l. 2. c. 63. T●rra quae dedit , ipsa capit , n●que d●spendi facit hilum . Haec enim gentes omnes pepe●●t , & r●sum●t denuo . Ennius Epithar . Varro deling . Lat. l. 4. capit omnia tellus Quae g●nuit . 〈…〉 can . l. 7. Reason I. i Act. 13. 36. k Paraeus . l Gen. 25. 9 , 6. m Psal. 105. 11. n See the worthie Primate of Armaugh Answer to Iesuites Challenge , pag. 291 &c. o Omnibus natura s●pulturam dedit . Nausragos idem fluctus , qu● expul●● , s●peht : sussixorum corpora 〈…〉 bus in sepulturam suam d●stuunt : e●s , qui v 〈…〉 vr●n●ur , poena sunerat . Sen. controu . 4. l. 8. sepelit natura relictos , Me 〈…〉 apud Sen. epist. 92. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 30. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Av●an . Omniparens , eadem re●um commune sepulcrum . Lucret. l. 5. Sic Ca 〈…〉 . ad Madl . Tro 〈…〉 as , commune sepul rum Asiae Europaeque . r Gen●s . 37. 37. V●se Drus. obs●ru . lib. 4. cap. 23. In luctu permanebo donec me terra suscipiat , vt filium meum sepulcrum 〈◊〉 sus 〈…〉 . Al●um . S●pul●ra enim in Scripturae locu mul●is intelliguntur , non ea solum quae ad d 〈…〉 nem humanorum corporum videntur esse constructa , vel in saxis excisa , aut in terra d●s●ssa ; sed om●●s lo●us in quo●umque vel integrum 〈…〉 pus humanum , vel ex par●e aliqua iacet , etia●●si 〈◊〉 d●t vt vnum corpus per loca ●●lta a●sp rsum sit . Origen . in Esai . lib. 8. Euseb. apolog . 〈◊〉 Plin. lib. 7. cap. 54. Sepultus d●citur qu●quo modo conditus ; humatus , humo con 〈…〉 . s Gen. 50. 13. t And● . Caes. in Apo 〈…〉 16 à cambus de●oratos , conum vent●es viua stpul-Reason 2. Generall . cra sortitos . Qued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenes di 〈…〉 it . Stob. c. 123. A 〈…〉 t cadauer alites , alit fera●vivum sepulcrum mortuo sic obtigit . Et A●us Atreo ; Natis sepuicrum est ●pse pa●es . Cic. offic . l. 1. u Eccles 3. 10. a De commun● generis humani ( quoad vitam futuram ) societate . Calu 〈…〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de superst●● . Speciall . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . An bo 〈…〉 . lib. 3. cap. 6. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anár . in Apoc. c. 63. Dicunt animas corpore liberatas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petere . i. licum qui non videtur . Ambr. de bon . mort . c. 10. Vide Platon . in Phaedone . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qued Christian● seculum futurum , Iudaei s●c●uum animarum d●cunt . Brought . in Symbol . & S●●indler . lexic. Pentaglot . f Augelum tuiis simulans se Satanas , non Samuel . Aug. ad Simplic . l. 2 q. 3. & de wirab . l. 2. 6. 11. g I Sam. 28. 19. S●v definit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Nyss. in Macrin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl . in Luc. 16. h Ex Hebraeorum sententia Pet. Mar. tyr , & Paraeus . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 12. 23. Q 〈…〉 m 〈◊〉 Doctores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . Che●adam . alphab . mystic . c. 1. k Iosh. 24 2. l Ruth . 1. 16. m Eorum filij dieimur , quorum fidem & mores ●mitamur . Orig 〈…〉 Ezik. hom . 4. & 6. Omnes hi matorcs tui sunt , si te illis dignum ges . seris . Sen. epist. 44. n Mat. 3. 6. Rom. 4. 16 , 18. Gal. 3. 29. a Ambulat per viam , per quam ambulauerunt pa●res c●us . Hebr. ex Psal. 49. 19. O 〈…〉 st . sup . Vse 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosh. 23. 14. 1 King 2. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphan . St●b . cap. 124. d Consecuturi prae misimus . Senec. ad Marc. c. 19 Eô cito peruenturi , qu● illi peruenerint . Idem ep . 63. 2 Sam. 11. 23. * Gen. 45. 58. & 46. 3 , 4. e Mutamus amicos , non r●linqu●m● . Hieron . in Nepot . f Praestolatur n●s Ecclesia primitiuorum : de siderant no● sancti ; expectant nos iusti . Desideremus ergò de siderantes nos : pr●p●remu● ad praestolātes nos : expectantes nos votis prae 〈…〉 upemus . Bern. de temp . 98. Vse 2. g Equidem efferor studio patres vestros , quos colu● & dilex● , vid ndi . Neque verò eos solum conu●nire aueo , quos ipse cognoui , sed illos etiam de quibus audiut & legi . Cie . de . sen. h Psal. 119. 63. i Rom. 4. 12. k Luke . 16. 22. l Matth. 8. 11. m Hebr. 13. 7. n N●m 23. 10. o Imp●s & foelix si● simul esse cu 〈…〉 t , V 〈…〉 , ius esse , velit tamen ess● bea●us : Quod nitura negat , 〈◊〉 ratio patitur . De Maeria . apud Iul. Capitol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isidor . Pel. l. 〈◊〉 . epist. 168. Bonum quaeris ; malum facis ; in contrarium curris : quando pernenis ? Aug. nom . de Stoic . & Epic. c. 3. p Hebr. 13. 17. q Philip. 2. 17 , 20. Notes for div A01523-e36900 * Craesus apud Herodot . lib. 1. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 
A16906	----	A sermon preached at Westminster May 26. 1608 at the funerall solemnities of the Right Honorable Thomas Earle of Dorset, late l. high treasurer of England by George Abbot ... ; now published at the request of some honourable persons, very few things being added, which were then cut off by the shortnesse of the time. Abbot, George, 1562-1633. 1608 Approx. 75 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A16906 STC 38.5 ESTC S555 21634011 ocm 21634011 24849 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16906) Transcribed from: (Early English Books Online ; image set 24849) Images scanned from microfilm: (Early English books, 1475-1640 ; 1761:3) A sermon preached at Westminster May 26. 1608 at the funerall solemnities of the Right Honorable Thomas Earle of Dorset, late l. high treasurer of England by George Abbot ... ; now published at the request of some honourable persons, very few things being added, which were then cut off by the shortnesse of the time. Abbot, George, 1562-1633. [4], 32 p. Printed by Melchisedech Bradwood for William Aspley, London : 1608. Signatures: A-D⁴ E². Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dorset, Thomas Sackville, -- Earl of, 1536-1608. Bible. -- O.T. -- Isaiah XL, 6 -- Sermons. Funeral sermons. 2003-03 TCP Assigned for keying and markup 2003-04 Aptara Keyed and coded from ProQuest page images 2005-03 Ben Griffin Sampled and proofread 2005-03 Ben Griffin Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON PREACHED AT WESTMINSTER MAY 26. 1608. AT THE FVNERALL SOLEMNITIES of the Right Honorable Thomas Earle of Dorset , late L. High Treasurer of ENGLAND . By GEORGE ABBOT Doctor of Diuinitie and Deane of WINCHESTER , one of his Lordships Chapleines . Now published at the request of some honourable persons ; very few things being added , which were then cut off by the shortnesse of the time . IOH. 9. 4. The night commeth , when no man can worke . LONDON Printed by Melchisedech Bradwood for William Aspley . 1608. TO THE RIHGT Honorable and most vertuous Lady , the La. Cicely Countesse of DORSET . THere are sundry reasons ( right Honourable ) which haue mooued me to giue my consent that this Sermon might be published : One is to testifie my dutifull & grateful respect towards that noble personage now deceased , to whom when he was liuing , I was so much bound for so many yeeres together : Another is , to giue satisfaction to diuers of speciall qualitie and note , who haue earnestly intreated me , that I will not denie this dutie to the dead , nor such a kindnesse to them aliue , but that they may reade that againe and againe , which they heard once with no discontentment : A third is , that the world may truly take notice of many excellent vertues , wherewith God had indued this honourable man : and that as well with resolued knowledge to compose and settle his soule religiously towards heauen , as with rare wisdome & prudence otherwise , to digest and dispatch , either publike businesse touching his Souereigne and the State , or his owne priuat affaires . In the opening whereof , as it should be vanitie to adde or amplifie any thing , so it should be want of Christian dutie and regard , to conceale that which is true : especially since the relation may satisfie such as doubt , and the example may prouoke others to imitate those good parts , which are not euery where to be found . Now it being published , I haue as great reason to recommend it to your honourable patronage , since you are the Suruiuer of that worthy couple , who for so long time were ioyned together in the bands of Christian wedlocke . And whom may it more concerne , or vnto whom can it be more comfortable than to your Ladiship , that there should be some memoriall of his well-doing , whom you so deerly loued , and so respectfully obserued , in the time of your conuersation together ? Besides , the reading of it , may peraduenture be a Remembrancer vnto you of your owne mortalitie , when you heare of his departure before you , who ( as you supposed ) might haue ouer-liued you many yeeres . And lastly , the mention of that which his Lordship hath left touching your selfe , may incite you to go forward in those vertuous and Christian courses , which hitherto you haue so singularly demonstrated , that ( besides the experience which his Lordship had , and testified to the full ) the world ( which obserueth few good things , vnlesse they be eminent ) taketh great notice of them : and therefore it neerly concerneth your Honor to persist therein : and to endeuour yet dayly to increase those good graces ; that the end may counteruaile , yea exceed , both the progresse and beginning . I doubt not but God who hath begun his admirable worke in you , will accomplish it and make it perfect , so blessing you all the dayes of your pilgrimage heere , that you may liue to your children and childrens children an honourable paterne of pietie , religion and vertue ; and depart from this earth in a full age , vnto the true and neuer ceasing ioyes of his euerlasting Kingdome . Which he will alwayes pray for , who is and long hath beene Your Honors very much bounden GEORGE ABBOT . A SERMON PREAched at Westminster May 26. 1608. AT THE FVNERALL SOLEMNITIES of the Right Honourable Thomas Earle of Dorset , late L. High Treasurer of ENGLAND . ISAIAH 40. 6. A voice sayd , Crie . And he sayd , What shall I crie ? All flesh is grasse , and all the grace thereof is as the flower of the field . 7. The grasse withereth , the flower fadeth , because the spirit of the Lord bloweth vpon it . HEe that looketh into this Chapter , shall see it to be a Prophecie of the comming of Christ : of his appearing in the flesh , and his taking of our humane nature vpon him , so to bring grace and saluation to as manie as should beleeue . And this , touching the comming of Christ , is not nakedly layd downe , but with an intimation also of his fore-runner Iohn the Baptist , the very words being vsed ( to make it the more notorious ) which are repeated in the third Chapter of Saint Mathew , 2 The voice of a crier in the wildernesse , prepare the way of the Lord : make his paths straight . But to fit men so much the more , to embrace that mercy which should be offred by him , this sound reason is brought ; that of our selues we are mortall , corruptible and transitorie , and that therefore it is good that we should haue something else to rest our soules vpon . For we consist but of flesh , and that is like vnto the grasse . And if we should imagine othermen to be better then our selues , yet they are but as we are : for all flesh is grasse , and all the grace thereof is as the flower of the field : Therefore it is best to trust to something els ; and that must be the sonne of God , the Sauiour of the world , the Redeemer of mankind , the mighty God of Iacob . I shall not at this time speake any thing concerning the comming of Christ , but shall rather insist vpon the opening of the reason which leadeth vs vnto Christ Iesus . Which that it may bee the more strongly imprinted in vs , it is not barely deliuered , but with a kinde of Preface , or solemne introduction , A voice said , Cry : And he said , What shall I cry ? The whole may be diuided into these two parts , A preparation , and A proclamation . The proclamation is the maine , consisting of the latter words , All flesh is grasse , and all the grace thereof as the flower of the field , &c. In the preparation , are two circumstances : A commandement , what should be done : And the Prophets composing of himselfe to the performance of it . Of all which in their order , as God shall giue assistance . A voice said , Crie . 2 We shall little need to inquire , what voice this is which speaketh to Esay . For that , whereunto the Prophet would hearken , is only the voice of God. That which spake out of the mount , in the twentieth of Exodus , when the law was giuen downe to the people of Israel , b God spake these words and said . That which called to c Samuel , in the dead time of the night , and badde him go , and doe a message to old Eli. That whereof Dauid could say , d The voice of the Lord is mightie : the voice of the Lord is glorious . The veritie , the authority , the maiestie of that which is vttered , doth declare so much . This biddeth the prophet Crie : not speake only ; much lesse whisper ; but with an extention of his voice to deliuer his message . This must not be as that was when God passed by Elias , e in a soft and still voice : nor as that , where , to describe the mildenesse of our Sauiour , it is said of him ; f He shall not stirre , nor crie , neither shall any man heare his voice in the streets : but it is rather like that of Ionas the prophet , who entring into Niniue g cried and said , Yet fortie daies , and Niniue shall be destroied . Or as that in our prophet Esay , h Crie aloud , and spare not : lift vp thy voice like a trumpet . Heere must be such a noise , as would mooue a man that were musing , would whet him that were dull , would rowse him that were slumbring , would awake him that were sleeping . So carefull is God , that we should heare this lesson , and lay it vnto our hearts . 3 Hence we may perceiue the heauinesse and dulnesse of our nature , when in a matter so cleere , we need such a noise to remember vs of our mortalitie . For set aside the word of God , Philosophy and experience may informe so much vnto vs. The Churches and Church-yards thorow which we do passe , the tombes of other men , the going before vs of our parents and our kinsfolkes , of our friends and acquaintance , might proclaime this vnto vs. What should we need any crying ? or why should we lacke any speaking ? We may see this well enough● So many men as wee meet , so many mortall creatures . X●rxes though but a heathen man , yet could make this vse of his sight : For when he beheld from the top of his high tabernacle , the huge numbers in his armie , as i Herodotus writeth , he broke forth into teares , and yeelded this reason of it , that of all that multitude ( which was so great , that for ought we reade , there were neuer in the world so many souldiers at once compacted into one armie ) within one hundred yeres there should not one person be remaining aliue . And if we would not see it , yet feele it we may . For as we reade in S. Austen , the aches of our bones , the heauinesse of our bodies , the deafenesse of our eares , the dimnesse of our sight , the baldnesse of our heads , the grainesse of our haires , are signes of a house that is ready to fall to the ground . k Dum oculicaligant , aures grauiter audiunt , capilli fluunt , &c. hac omnia ruitur am iam iamque domum corporis citò praenunciant . Hee alludeth to an old house , whereof when the walles doe moulder and fitter away , the roofe is vncouered , the timber is disiointed , it is an euident argument , that it will not be long before this house fall . Such tokens of the mortalitie of our bodies , are those decaies and imperfections . But Sathan doth so deafe vs , and the world doth so blinde vs , and our flesh maketh vs so senselesse , that wee neither heare nor see , nor feele that which lieth so hard vpon vs , And therefore Gods voice must call vnto vs : A voice said , Crie . What shall I crie ? 4 The Herald is in readinesse , to doe as he is commanded . And that is the highest part of his dutie . What God enditeth , he writeth : what God will bid , hee will performe . So Ezechiel was taught , l Heare thou the word at my mouth , and giue them warning from me . And againe , m Thou shalt heare the word at my mouth , and admonish them from me . In like maner in the new Testament , our Sauiour taking his leaue of his Disciples , biddeth them , n Go , and teach all nations , baptizing them in the name of the Father , and the Sonne , and the holy Ghost , Teaching them to obserue all things , whatsoeuer I haue commanded you . And S. Paul to the Corinthians , o I haue receiued of the Lord that , which I also haue deliuered vnto you . Thus the Minister should depend vpon the mouth of his Master . Saint Paul could say to Timothy his scholar ; p O Timotheus keepe that which is committed to thee . Whereupon Vincentius Lyrinensis very elegantly doth descant , What is it that thou must keepe , q That which is committed to thee , not that which is inuented by thee : that which thou hast receiued , not that which thou hast deuised : a matter not of thy witte , but rather of thy learning . If the Preacher of the Gospell doe keepe him to this rule , he himselfe shall be safe ; and as for the speeding of it , let him leaue the euent to God. The Physicians of Egypt , as t Diodorus Siculus doth report , had this rule prescribed to them , that they should make their practise according to a booke deliuered vnto them from ancient Physicians , and approued writers . If any followed the rule and prescript of his booke , though his Patient did miscarie , yet hee was not blamed for it . But if any went besides his booke , though his Patient did well , he lost his life for his labour . We that are Physicians of the soule may make some vse therof . We must teach by the booke . The burthen of our song must be with the old prophets , Thus and thus saith the Lord. If he command we must speak ; what he willeth , we must cry . So much of the Preparation . And now to the Proclamation . All flesh is grasse , &c. 5 Heere the speech is so significant , that euery word hath his weight . Flesh it selfe intendeth corruption . When it is likened to the grasse , it more noteth our mortalitie . When the word All is added , it designeth the generalitie of the doome which is giuen . When the grace and beautie is named , it demonstrateth that there is no hope to the contrarie . The spirit of the Lord blowing on it , sheweth the reason of the whole . Of ech of these very briefly . When flesh is named heere , and it is not said , a liuing creature , or a spirit , nay not so much as that which is ordinarie in the Scripture , a man , it implieth a dissolution . For our flesh is propagated from Adam , and of him it was said , f From the earth thou wast taken , because thou art dust , and to dust shalt thou returne . This continueth on his successors , who deriued their flesh from him . It is written of t Sheth and Enosh , and Kenan , and Methuselah , that they liued nine hundred yeeres ; but it is added touching ech of them , And he died , And he died . Dauid witnesseth this for othermen , u He seeth that wisemen die , and so doe the ignorant and foolish . Of all flesh , that is true which Saint Bernard deliuereth , x Nascimur , morimur : We are borne , and then we die . And in another place , y In terra orimur , interra morimur , &c. In the earth we haue our beginning , and in the earth we haue our ending , returning into that , from whence at first we were taken . Thus God hath decreed that there should be a succession of one man after another . And as in the greatest shewes , when one hath had his turne , he is to be gone , and to leaue the place to them that follow , and if he should desire to keepe himselfe on the stage , and by no meanes to depart , he should be verie iniurious vnto those who are to succeed : so it is heere in mens liues ; one hath his turne before , another hath his turne afterwards , but the first must yeeld to the latter , when his time is once accomplished ; els he shall doe wrong to succession . Yet this going away and departure out of this world , God hath appointed to be the meanes to aduance men vnto heauen . Our corruption is the way vnto our incorruption . For God meaning for to crowne with the garland of immortalitie , those that haue striuen lawfully , doth not come downe to them to honour them vpon earth , but calleth them vp to him , so to glorifie them in heauen . Which thing Saint Chrysostome well considered , when he spake in this maner : z He would haue thee to striue below , but he crowneth thee aboue : for the crowne is not in this place , where the striuing is ; but in a glorious place . Doe you not see heere , that such champians and cha●et-driuers , whom they doe most honour , are not crowned below in the place of trying masteries , but the King calling them vp putteth on their garlands there . God doth take with his children the verie selfe-same course . Their fight must be on earth , but their reward in heauen . And thither they may not come , till they haue put off this body . Their flesh is as a veile which keepeth them from beholding the purity of that secret one . a In the tabernacle which Moses made , there was a veile which was hanged vp betweene the holy place , and the holy of holies . This was made of foure substances , that is , blue silke and purple , and scarlet , and fine linnen , which as b Iosephus telleth vs , and Saint c Hierome after him , did represent the foure elements , of whom our flesh consisteth . Such a d veile was afterwards in the temple at Hierusalem , which at the death of our blessed Sauiour did rent from the top vnto the bottome , at which time a man might haue beheld the very Sanctum Sanctorum . So when our flesh , this veile , which keepeth vs from beholding the inuisibilitie of that mightie one , shall be rent and torne in peeces by dissolution and by death , we shall behold our Creator , but neuer vntill that time . e The old house must to the ground , that so the tenant of it , may ascend vnto God by a kinde of remooue , till the building be new repaired . 6 In the next place , our flesh is compared to the grasse . Grasse , than which nothing is more common ; nothing more vile . Which groweth , and in an instant is cut downe , and then withereth , & is either deuoured as fodder , or if it be of a bigger size , f is burned in the ouen , as Christ himself speaketh . Dauid vseth the same comparison : g The daies of man are as grasse : as a flower of the field , so flourisheth he . Which is thus expressed by Gregory : h Man may be compared to the grasse , quia per natiuitatem viret in carne , per iuuent utem candescit in ●●ore , per mortem aret in puluere : Because by his birth , hee is greene in his flesh , by his youth he is white in his blossome , by his death he is drie & withered in the dust . Such is the shortnesse and vncertaintie of our life . Saint Iames doth liken it to a i vapour , that appeareth for a little time , and afterward vanisheth away . Saint Peter compareth it to a tent or k tabernacle , which is soone vp and soone downe . The old l Egyptians called our houses , by the name of Innes , where we lodge for a night , and are gone in the morning . Tully termed our life a m lodging , Ex vita ista discedo , tanquam ex hospitio : I depart out of this life , as out of a lodging . Iob calleth it a n shadow . And in another place , o My daies are swifter than the shuttle of a weauer . Saint Basil doth liken our life vnto a p dreame , where a man seeth glorious shewes , and is wonderfully pleased with them , but after a little while he awaketh , and all is nothing . Homer compareth men vnto q leaues , which peepe out of the tree , and then grow bigger and bigger ; at last they are at the greatest , fresh in shew , and greene in colour ; but then they fade and decay , and are driuen off with the winde . Some other say , that a man is but like vnto an apple , which if it be let alone will at length be ripe , and of it selfe will fall vnto the ground , but peraduenture before that time , it is shaken off by a blast , or cropped off by a violent hand . Lastly , other haue likened our being heere in the world vnto a game at chesse , where there be degrees of men , Kings , and Knights and common Pawnes , amongst whom , one is caught away , and by and by another : but howsoeuer on the boord they differ in their degree , yet when the game is ended , and they are swept all into the bagge , there is none better than other , the meanest lieth aboue , and the greatest is vnderneath . Thus both the spirit of God , and the iudgement of wise men , by significant similitudes would riuet it in into vs , and fasten it as with a naile into our cogitations , that our daies are but vanitie , our continuance heere but momentame , our abode on earth but vncertaintie . 7 Now lest it should be said , that with some it may bee thus , but with other otherwise , it is farther added , that All flesh is grasse . Men are all of the same molde , and returne to the same substance . The wise woman of Tecoah could speake in generall to Dauid , r We must needs die , and we are as water spilt on the ground , which cannot be gathered vp againe . Heere shee ioineth herselfe with Dauid , My Lord we needs must die , you a man , and I a woman : you a Soueraigne , I a subiect . Dauid himselfe knew this , when lying in his death-bed , he spake thus vnto Salomon , s I go the way of all the earth . Death is the way of all flesh . So holy Iob , t I know that thou wilt bring me to death , and to the house appointed for all the liuing . So S. Paul to the Hebrewes , u It is appointed vnto men that they shall once die , and after that commeth the iudgement . Where the indefinite proposition is equiualent to a generall . Death , saith Seneca , is the x hauen , whither euery ship must go : some come sooner , and some come later , but there they all must ariue . Perhaps when a ship is entring into the mouth of the hauen , there commeth a blast of winde , and driueth it out againe ; but that will not serue the turne , it must backe to the same place . The speech is true of all , y Vitaperpetuo auolat , neque potest retincri : mors quotidie ingruit , neque potest resisti . Life alway flieth away , and cannot be held backe : and death daily doth grow on , and cannot be resisted . In this one point all conditions are alike . The yoong may , and the old must . The difference is no more , but the z one come vnto death , and death commeth to the other . Death , saith Saint a Bernard , non miseratur inopiam , non diuitias reueretur , &c. pitieth not the pouertie of one , nor standeth in awe of the riches of another , it spareth not the parentage of any man , nor his behauiour , nor his age ; for the old it standeth ready in the gates , for the yoong it licth in ambush . The Poet could say of death , that it is that , b Quò Pius Aeneas , quò Tulius diues & Ancus , whether Aeneas with his piety , and Tullus with his riches , and Ancus with his valour did go . Puluis & vmbra sumus : we are but dust and shadow . Nay it is a thing so assured , that in a sort a man may say we are more certaine to die , than that euer we were borne , since there is but one way onely to come into the world , but a thousand waies to goe out of it , as c Gregorie Nazianzene obserued , as , by fire , and by water , by the teeth of wilde beasts , by famine , or sword , or pestilence , and infinite meanes besides . And as the rule is generall for persons and for degrees , so also is it for places ; no one place being exempt or priuileged from death . Which d Socrates himselfe did rightly vnderstand , when after his condemnation being told by his friends , that if he would giue liking thereunto , they would by violence take him from the officers , or otherwise conuey him away ; he not onely gaue no consent to that proiect of theirs , but also smiled at them , asking whether they knew any place , without the territorie of Athens , to the which death might not approch . And as pretie a speech was that of e Hormisda the Persian , who being by his king sent in ambassage to Constantius the Roman Emperour , was caused by Constantius to walke vp and downe , to view the citie Rome . There hee beheld the glorious monuments of the place , the Capitol , the Pantheon , the Temple of peace , the Forum of Traian , the Amphitheater , and the Bathes , with many other matters of excellent workemanship . But being asked by the Emperour what he thought of Rome , or what was his iudgement concerning it , he replied , that it was the most glorious Citie , that was in the world ; and that as hee supposed , there was not such another in all the earth : but this , saith he , doth please me , or as other report it , this one thing doth displease me , that I see men die at Rome , as they doe in other places . The speech was most true , and fitteth all other cities . We all then may resolue , that wheresoeuer we be , or of what calling soeuer , we must come to the gates of death . That we might not hope to auoid this , the Patriarkes and the Prophets haue gone that way before vs : That wee may not dread the sharpnesse of it , the Sonne of God himselfe by sustaining death in his flesh , hath sanctified death vnto vs. 8 A man would haue thought , that by this time sufficient had beene sayd . But yet farther to imprint all into our cogitation , the Prophet speaketh on , All the grace thereof is as the flower of the field . The grasse withereth , the flower fadeth . As if he should haue subioyned , that if in the life of man there be any thing more faire , more amiable , more goodly , more specious , more illustrious than the common qualitie , yet this is but like to the flower . The flower is more sightly than the grasse , more pleasing vnto the eye , more fragrant vnto the smell : yet it endureth the common qualitie of withering and fading . Yea many times the fairer and the gayer the flower is , the sooner it is gathered and cropped off by the hand . So it is with those things which this world esteemeth most glorious . Authority , estimation , youth , beauty , pompe , strength , all the delights of this earth are transitorie and vaine . Dauid setteth men as high as possibly they may go , f I haue sayd , Ye are gods , and ye all are children of the most High : but he bringeth them downe as low , But yee shall die as a man : and ye Princes shall fall like others . There be many things in this world of high esteeme with men , goodly houses , glorious clothes , daintie fare , curious gardens , musicke , baths , plate and possessions : yet of these S. Austen sayd truly , g Quamuis insana gaudia non sint gaudia : Although these mad and foolish ioyes are in trueth no ioyes , yet be they as they are , and let them delight as much as possibly they can , aufert omnia ista vnafebricula , if there come but one fit of an ague , the comfort of them is gone . To the same purpose Saint Basil : for when hee hath described the glory and the ornaments of Princes and great persons , he addeth : h That if there come but one ill night , one little touch of a feuer , some paine of the side , or imperfection in the lungs , abijt illa vniuersa scena , all the play is marred , the shew is quite disgraced . Where wee may note , that Saint Basil doth terme our life but a play : And so also doth Saint i Chrysostome , likening men vnto stage-players , among whom one is a King , a second stands for a Captaine , a third serues for a Mariner , and other haue other parts ; but this is only while they are vpon the stage : for the shew being ended , they are then but themselues , all fellowes , and all alike . Euen so in life there is difference , there be degrees of callings ; but in rottennesse and the graue the best and worst are equall . There no difference may be found betweene k Absason with his beautie , and l Lazarus with his blaines . There it is true which m Lucian causeth one to report , that when he came amongst the dead , he could there see no difference betweene Nireus the faire , and Thersites the foule : betweene Irus the begger , and Vlysses the Prince : betweene Pirrhias the cooke , and Agamemnon the king . Now if these things be so , why doe men set their hearts on the glory of this world ? Nay , why do Christian men embrace it , and admire it , and adore it , and doat vpon it , since Heathen men haue discouered the vanitie thereof , and done strange things about it ? That n Saladine who was so great an enemie to the Christians , and wan from them the Holy land , lying vpon his death-bed , gaue charge that his inner garment , his shirt as it may be thought , or rather his shrowd , being put on the end of a speare , should be carried before his coarse now going to be buried , and that a Herald should crie , that Saladine the great Lord and Gouernour of Asia carried nothing away with him but that shirt or that shrowd . Where if it should be obiected that he grew to this contemplation , when immediatly he was to leaue the world , I may tell you of other persons , who in their strength and vigor haue had as good meditations . o Titus that Romane Emperour hauing set out shewes and spectacles for a hundred daies together , to demonstrate the magnificence of that Empire , on the last day of those sights , in the presence of all the people did breake foorth into teares , vpon a consideration , that all that pompe was vanished and dissolued into nothing . It is sayd of p Paulus Aemilius , that when he had his triumph for three whole dayes together , he ioyed no way apparantly ; as neither on the other side , he gaue testimonie of griefe for the death of one of his sonnes , who died a very few dayes before the time of his triumph ; with which patience he also tooke the death of another of them within a few dayes after . But albeit in all that , he did beare himselfe with great constancie , yet in another case hee had other cogitations . For q hauing ouerthrowen in battell Perseus the king of Macedonia , and hauing chased him vp and downe , so that there was small hope to escape , Perseus writeth letters to him , that he would yeeld into his hands his kingdome and his person ; which when Aemilius had receiued , he could not stay from weeping , remembring the inconstancie and mutabilitie of all states and conditions . So did that noble r Marcellus in his entrance into that rich citie Syracusae , when he had long besieged it , and at last by composition it was surrendred vnto him ; the teares trickled from his eyes , to see so woorthy a place now brought into captiuitie . s Scipio another Romane , when he saw the citie Carthage raced downe vnto the ground , though it had beene enemie to his countrey , yet could not forbeare to weepe , to thinke that empires and nations were so subiect to ouerturning . Thus did the grauest and wisest men that were among the olde Romans , in the happiest and most glorious things that euer did befall them while they were heere amongst men . Such meditations as these were , would well become Gods best seruants , to lay it vnto their heart , that the heigth of earthly felicity being taken in it selfe , is but store of the lightest vanitie . Grasse is no better than grasse , and flowers are no better than flowers : these fade , the other withereth . 9 The reason of the whole now followeth : The spirit of the Lord bloweth vpon it . God dissolueth all at his pleasure ; and marke with what facilitie this matter is brought about ; but as with a puffe of the winde , or as with the blast of the mouth . That breath which made the world , can marre a man in a moment . The Lord sayth of himselfe , t I kill , and I giue life : I wound , and I make whole : neither is there any that can deliuer out of mine hand . Hanna the mother of Samuel , in her song remembreth this ; u The Lord killeth , and maketh aliue : bringeth downe to the graue , and raiseth vp . And my Prophet in the same Chapter whence my text is taken , * He ( speaking of God ) bringeth the Princes to nothing , and maketh the Iudges of the earth as vanitie . These things teach vs the Lords power , and his sway ouer men . Hee setteth them in a standing place like sentinels in a watch , and when he list he dischargeth them : When he calleth for the greatest , there is no way of auoiding , there is no meanes of withdrawing , there is no place for absenting , there is no course of resisting . And so I end this Proclamation . 10 What I haue spoken all this while touching the maine of my text , is verified in that spectacle which is now before our eyes , which can not chuse but be vnto vs a memoriall of mortalitie . For heere we are to celebrate the funerall solemnitie of an honourable personage , a graue Counseller of Estate , a great Officer of the Crowne , a faithfull seruant vnto his Maiestie . Touching whom , since you expect that something should be sayd , I shall draw the beginning of that which I must deliuer , from a witnesse beyond all exception ; and that is the late Queene of euerlasting memorie . Her Maiestie not long before her death being pleased , as 〈◊〉 seemeth , with some speciall piece of seruice which his Lordship had done vnto her , grew at large to discourse touching this Noble man , as an honorable person , and a Counseller of Estate , in writing hath aduertised me . Her Highnesse was then pleased to decipher out his life , by seuen steps or degrees : The first was his yoonger daies , the time of his scholarship , when first in that famous Vniuersitie of Oxford , and afterward in the Temple , ( where he tooke the degree of Barrister ) he gaue tokens of such pregnancie , such studiousnesse and iudgement , that he was held no way inferiour to any of his time or standing . And of this there remaine good x tokens both in English and in Latine published vnto the world . The second was his trauell , when being in France and Italy , he profited very much in the languages , in matter of story and State : ( whereof this Common-wealth , found great benefit in his Lordships elder yeeres , in the deepest consulations that belonged vnto this kingdome . ) And being prisoner in Rome for the space of foureteene daies , ( which trouble was brought vpon him by some who hated him for his loue to religion , and his dutie to his Soueraigne ) he so prudently bare himselfe , that by the blessing of God , and his temperate kind of cariage , he was freed out of that danger . The third step which her Maiestie did thinke good to obserue was ( vpon returne into England ) his comming vnto her Court , where on diuers occasions he bountifully feasted her Highnesse and her Nobles ; and so he did to forren Embassadors . At that time hee entertained Musitians the most curious , which any where hee could haue , and therein his Lordship excelled vnto his dying day . Then was his discourse iudicious , but yet wittie and delightfull . Thus he was in his yoonger daies , a scholar , and a traueller , and a Courtier of speciall estimation . 11 The fourth step of his life , noted by her most sacred Maiestie , was his imployment of higher nature , in Embassages beyond the seas . As first , when his Lordship was sent to the French King Charles the ninth , partly to congratulate his mariage with the daughter of Maximilian the Emperour , and partly about other weighty affaires touching both the kingdomes . At which time his Lordship was so honorably attended with Gentlemen of choice qualitie ; and was so magnificent in his expence , as was admirable to the French , honorable to his countrey , and gaue much contentment vnto his Soueraigne . * The Chronicles at large relate the maner of it . Secondly , when afterward in a seruice of tickle nature , he was imploied into the Low Countries , where notwithstanding the sharpe sight which by some was caried ouer him , yet his Lordship behaued himselfe so warily and discreetly , that no blame could be fastened on him . The fift time obserued was , his temper and moderation after his returns from thence , when her Maiestie to giue contentation to a great personage , in those daies of high imploiment , was pleased to command him vnto his owne house , there priuately to remaine till her farther pleasure was knowen . Where his Lordship did beare himselfe so dutifully and obsequiously vnto her Highnesse command , that in all the time of his restraint , for nine or ten moneths space , hee neuer would endure either openly or secretly , either by day or by night to see either wife or childe . A rare example of obedience , and obseruance vnto his Soueraigne . The sixt degree which was noted by that most renowmed Ladie , was the time that his Lordship was Counsellor , before that he was aduanced to that high office , which afterward he bare , in which time he daily shewed great diligence and sound iudgement , in her weightiest affaires . The last of all was that space , wherein he held the roome of Lord High Treasurer of England , in which place she noted the continuall and excessiue paines , and care which his Lordship did take in her businesse , his fidelitie in his aduices , his dexterity in aduācing of her profit . Thus it seemed good to that Queen of blessed memory , in particul●● discourse touching her faithfull seruant . This was while his Lordship liued : and since his death , his Maiestie that now is , the most religious , the most learned , the most iudicious King , that this land euer enioied , ( as I haue beene aduertised from persons of high qualitie ) hath beene pleased diuers times to giue many excellent speeches before the Lords concerning him , as his Highnesse had done formerly , while this noble man did liue . Heere , may I not say with the Poet ? y Principibus placuisse viris , non vltima laus est : To please great Princes is not the least commendation . Nay I may change the verse , and alter it in this fashion : Principibus placuisseistis , ter maxima laus est . To please such Princes as these , is a very great commendation . And indeed , these were most gracious testimonies of two such Soueraignes to their seruant , who desired much to please them with loyaltie and fidelitie , with vigilancie and care , with industrie and diligence , incredible , but vnto those who did know it . And neuer was there any Noble man , who with more humble agnising , with more feeling and affectionate gratefulnesse did entertaine the fauours of his Soueraignes , than this honorable person did , as may fully appeare by many w●●ds in his last will , recommending to his posteritie , a speciall grace of his Maiestie , in sending a Ring vnto him , which he wisheth his to keepe , as a iewell of highest value , thorowout all generations . The words are worth the reading , but they are too long to rehearse in this place . 12 Now for other parts of morall vertues , how many rare things were in him ? Who more louing vnto his wife , that Honorable Ladie , the mirrour of all true vertue ? It is a most worthy testimonie , that he hath giuen thereof , and hath left it to be 1 recorded for those that shall come after . Who more kind vnto his children , and to his Grand-children ? Who more fast vnto his friend ? who more moderate to his enemy , if truth were once found out , and staining imputations were wiped away from the integritie of his Honor ? Who more true of his word ? It was a noble testimonie , which a most Honorable personage gaue of his Lordship since his death , in a right worthy assemblie , that in much conuersation and concurrence in many causes , of great waight and importance , hee neuer heard him speake , or in earnest affirme that which he found to be otherwise . What noble man in our time was more giuen to hospitalite , and keeping of a great house ? Hauing liued , seuenty and two yeeres ( for so was his age accounted ) and being married more then fifty and three yeeres , vnto one and the selfe same Lady , he kept house for fortie and two yeeres in an honorable proportion . For thirtie yeeres of those , his family consisted of little lesse in one place or another , than two hundred persons . But for more then twentie yeeres , besides workmen and other hired , his number at the least hath beene two hundred and twenty daily , as appeared vpon checke-rowle . A very rare example in this present age of ours , when house-keeping is so decaied . Who more magnificent than than his Lordship in solemne entertainments ? as ( besides other particulars ) was manifested not long since abundantly to the world , when his Maiestie with the Queene and Prince together with a great part of the Nobilitie , spent diuers daies at Oxford . Who was euer more desirous to doe wrong vnto none ? His Lordship bought no land , but hee commonly paid more for it , than it was worth , yeelding this reason of it , that it would the better prosper and continue in his name and posteritie . In his Will how carefull was he , that all debts should be paid ? yea though there were no specialty whereby it might be challenged , yet if it might appeare that ought was due vnto any man , his charge is to his Executors that they should giue satisfaction . The like also for wrong done to any one whatsoeuer ( whereof he protested before the eternall Maiestie that he did not remember any . ) And if there should grow difference betweene his Executors and any person demanding , his hearty praier and desire is to the Deanes of Windsore , Westminster , and Pauls ( for so his Lordship doth ranke them ) to heare , order , and determine all controuersies depending . Which if they refuse to doe , which he hopeth they will not , or if the partie claiming shall not obey their award , he leaueth them to the ordinarie course of law , but chargeth and requireth his Executors to answer them in all Courts of Iustice immediately , without all delaies whatsoeuer . Vnto those honorable parts , I may adde a great many more : As his good and charitable disposition toward his Tenants , of whom ordinarily , he tooke lesse fines by a third part , than by other Lords is vsually accustomed ; and his Farmers held his Farmes , as is well knowen to the world , but at reasonable rents : As his releefe to the poore in pinching times of dearth . a In the yeere 1597. which was a time of the greatest scarcitie that euer we did know , his Lordship sent into Sussex of his free gift vnto six parishes store of Danske Rie bought at Billingsgate . Diuers other yeeres , and namely this present yeere 1608. his Lordship hath caused weekely certaine quarters of Wheat , to be caried from his owne Granary at Lewes in Sussex , and to be sold in the market to the poore , at a farre b lower rate than the price which commonly men did take . And that this his Lordships bountie might continue after his death , by his last Will and Testament he hath bequeathed a thousand pounds for the erecting of a Granarie at the place which last I named , for the vse and benefit of poore people in those parts : And two thousand pounds as a stocke for the storing of that house against times of dearth and scarcitie . Vnto this he hath also ioined a thousand pounds to be bestowed on the building of a Chapell c where his ancestors doe lie , and where his Lordship desired that his bodie might be enterred . These are fruits of a liuely faith , and so must be reputed . 13 But because a right beleefe and religion toward God is the highest point of all , I may not heere omit to say something touching that . There are arguments most euident to demonstrate vnto all men , that his faith was agreeable vnto the word of God , and according to the profession of the renowmed Church of England . In that famous Vniuersitie of Oxford , where his Lordship for more then sixteene yeeres was our Honorable Chancellor , it was his speciall care to substitute such vnder him as were most sound for Religion , which the wiser sort did obserue , although common men did not marke it . As he kept downe with the one hand all nouelties , and humours in opinions , which laboured to set trouble in the Church and Common-wealth , so with the other hand to the vttermost of his power he depressed the Priests and Iesuits , which haue vsed too much to that place ; not to the Vniuersitie , which God be praised is free from all such imputation , but to some few of the Citie , who embrace their old superstitions . In that place this I can witnesse , that his Lordship neither openly nor secretly did euer giue countenance vnto any that was backward in religion . And on the other side , that there was neuer any thing soberly and wisely proposed which might forward true pietie , which his Lordship did not further ; as I could by many particulars make plaine to whomsoeuer . Touching the education of those honorable plants his grand-children , his Lordship was euer carefull that they should be trained vp in the trueth of religion , farre from Poperie and idolatrie . His charge was vnto their Tutour ( as I well knew in his life time ) that as he would answer him in the day of the last iudgement , before the face of Christ , that he should traine them vp in the trueth of the religion professed now in England . How angry would he be , when he was at his Countrey house , if they came not duly to praiers ? He neuer could endure that they otherwise should be matched , than where was sound religion . Concerning his owne soule , when the last yeere he was sicke , besides ordinarie praiers , he composed himselfe to God by d receiuing the holy Sacrament of the Lords Supper , when he looked to depart the world . But two daies before he died , deuoutly and religiously he heard a Sermon at home in his Lordships owne e Chapell . Nay to let all other things passe , how holily and Christianly in his last Will and Testament doth he commend his soule vnto God! I must professe when I saw it first , it did very much affect me . And because it cannot chuse but giue very full contentment to all reasonably minded , yea perhaps may doe much good vnto other by the example , I thinke it not amisse to read the very words , that his owne hand hath deliuered . These they are : First therefore as a liuing creature most bound thereunto , I heere throw downe and prostrate my selfe in all humility and thankefulnes , at the foot of my Creator , Redeemer , and Sauiour , rendring vnto his diuine Maiestie my most lowly , hearty and infinite thanks , in that he hath vouchsafed to create me a man indued and infused with soule and reason , and fashioned like vnto the image of his owne eternall Sonne , that might haue made me a brutish and soule-lesse beast , to haue fed and grased vpon the earth , like vnto those irrationall liuing creatures of the field . But especially in that he hath pleased to make me a Christian man , whereby in this life I may ioy and reioice with the sound and badge of that glorious name , and when I goe from hence I may thereby , and through the mercies and goodnesse of Iesus Christ depart and die in assurance and comfort of my soules and bodies saluation and resurrection , and to rest at his right hand , in the fruition of those celestiall and vnspeakable ioies and blessednesse that neuer shall haue end . To him therefore my most mercifull and omnipotent God , and into the hands of his inexplicable and eternall goodnesse , I giue , will and bequeath my soule , firmely and assuredly trusting , beleeuing and freely confessing , That by the death and passion of his Sonne Iesus Christ , and by his onely mercy , meane and mediation for me , and by none other , and not by any good worke or merit of mine owne ( although I must acknowledge , that I am bound vpon paine of damnation , to doe as many good works as possibly I can or may ; all which when I haue done , yet am I but an vnprofitable seruant , and a sinfull creature full of all iniquitie ) I shall liue and partake with his Saints in his heauenly kingdome , of that eternall and inexplicable blisse and happinesse which he hath prepared for his elect , of which number ( through his infinite mercy and goodnesse ) I doe confidently and stedfastly hope , know and beleeue that I am one . 14 These things did God prouide should be in his Lordships lifetime , that those who did loue and honour him ( of whom I must euermore acknowledge my selfe to be one , and so bound by due desert ) might haue the more comfort , in , and after his death . Which must needes be confessed to haue beene on the sudden : and yet such as hath befallen many good and godly men ; yea choice persons amongst Gods seruants . I need not giue example , how many in a moment haue beene drowned at sea , or in other riuers ; or haue beene slaughtered in the warres ; or murthered by their enemies ; or stifled in their beds ; or passing thorow the streets , haue beene beaten downe with a tile , or slaine with a stone throwen from a f wall , as some write that Pyrrhus was , or haue had some such matter as the tower of g Siloah to fall vpon them . I need not runne to h Anacreon the Poet , who in an instant was choaked with the kernell of a raisin , or to i Fabius , who drinking milke was strangled with an haire . Neither need I flie to k Scipio that admirable Romane , who being ouer night so honored by his countrey-men , that the Senators and the people of that citie , together with the Latines and other their confederates , in solemne fashion brought him home to his house , the next day he was found dead . I may speake of our owne age , wherein many persons of honour , men of learning and of great reuerence haue suddenly beene called out of the world ; touching whom for any man to giue a bitter censure , standeth not with any rule of charitie or pietie , yea of common Christianitie . And for the ages past , I might tell you of Petrus l Castellanus , Bishop sometimes of Orleans , who being preaching in the pulpit , fell suddenly downe and died . I might remember you of that woorthy and most renoumed Emperour , m Frederike Barbarossa , who going for Palestina , to recouer the Holy land out of the hands of the Saracens , which he thought to be a seruice most acceptable to Christ , and for effecting whereof , he left his countrey and friends , yet by the way as he passed , in the presence of many of his armie , was suddenly drowned in the riuer Sapheth . I might mention the yoonger n Valentinian an Emperour indued with many most rare qualities : yet being on a time much offended that the Sarmatae and Quadi , two barbarous nations , had broken in vpon the Empire , and speaking loud and passionately concerning that matter , he brake some veine or some thing els within him , and presently so died . Notwithstanding Saint * Ambrose making a funerall Oration or Sermon for him , giueth him most singular commendation , and doubteth not but that his soule was in peace and rest with God. Yea albeit at that time Valentinian had not receiued the Sacrament of Baptisme , yet Saint Ambrose is resolued that propter voluntatem & votum Baptismi , for his desire and wish that he had to be Baptised , the Lord had receiued him to mercy . Where I may not forget a speech which he vttereth in that Sermon , Iustus quacunque morte praeuentus fuerit , anima eius in refrigerio crit : The righteous man , by what kind of death soeuer he be ouer taken , or hastily caught away , his soule shall be at rest . I might rehearse the example of Iouian another famous Emperour , who was the man that freed the Roman armie from the danger whereinto Iulian the Apostata going against the Persians had brought it . In the o midst of their perill , the Captains and souldiers assured both of his vertue and his valour , proclaimed him for their Emperour . But he being a zealous and most resolute Christian , and knowing that they not long before , ( to giue contentment to Iulian ) had turned Heathens and Infidels , made answer that himselfe professing for Iesus Christ , would neuer take vpon him any gouernment ouer Gentiles ; which made them by and by returne to the Christian faith . Yet this holy and worthy Emperour , p like to the Sunne breaking foorth after a fearefull storme , was presently caught away , and taken out of mens sight . For going in health to bed , he was found dead in the morning ; and no reason of that hastie change could be imagined , but that either he had taken too q liberall a supper , or was choaked with the sauour of new lime on the walles of the house where he lay , or with the smell of bad coles , r foetore prunarum , as Saint Hierome doth deliuer it . Nay I might tell of Iosiah , whom Ieremy did terme , the breath of their s nostrels , the Anointed of the Lord , yet saith withall , that he was taken in their nets , that is , was caught away suddenly . * He went into battel against Pharao Necho , and there was wounded and slaine . Iustine Martyr speaking of this most godly king , and the maner of his death doth make this obiection , t why the wicked did not say that Iosias was so slaine , and died in such a fashion , because hee ouerthrew their idols and their altars . Whereby he doth intimate , that the maner of men is to giue a hard iudgement on the good as well as vpon the bad , if any thing extraordinarie , especially in their death , do befall them . Saint u Hierome noteth the same , where hee writeth thus : Solent aliqui dicere , Some men vse to say , He who was slaine had not beene killed vnlesse he had beene a fornicator , or had committed some sinne . The house had not fallen vpon him , vnlesse he had beene a malefactor . He had not suffered shipwracke , had hee not beene an offender . But see what saith the holy Scripture , Et sanguinem innocentem condemnabunt : They shall condemne euen innocent bloud . Though the person be innocent , yet God sometimes doth suffer the euill man to condemne him . This may well be a lesson to men in our time , that they be not too quicke , nor nimble in giuing vp their verdicts or censures of other men . Especially since God disposeth all at his pleasure . Since he hath said , that * All things come alike to all : and the same condition is to the iust and the wicked , to the good and to the pure , and to the polluted ; to him that sacrificeth , and to him that sacrificeth not . Which is to bee vnderstood of externall and outward things ; since the parties that speake this , haue their owne breath in their nostrils , and it may be their owne case , if God should so determine it : it being true that this noble man spake in another cause , the very houre that he died , x Hodie mihi , cras tibi : It is my turne to day , and it may be yours tomorrow . I might amplifie this point much farther , but I end it with that saying of the Apostle Paul , What y art thou that condemnest or iudgest another mans seruant ? He standeth or falleth to his owne master . 15 Yet , that truth may not be concealed in the matter which now I handle ; as God dealt with this noble person somewhat extraordinarily in taking him from among vs , so it may be well supposed , that he gaue him more than an ordinarie coniecture , or suspicion , that his death was not farre from him . The last yeere when he returned after his greeuous sicknesse , he spake it more than once to his honorable friends , that he had setled his soule and composed it to another world , whensoeuer God should call for him . Soone after he began to dispose of all those worldly things , which the Lord had lent vnto him . Of late it was his common speech , I am now an old man , therefore this , or therefore that , as I my selfe can witnesse . The day before he died , writing with his owne hand to one of his grand-childrē , he more than once in that letter vsed this or the like phrase , After my death : and , when I am dead and gone . The last morning of his life , it was noted by those who were neerest about his Lordship , that he was apparently longer at his priuate meditations , then commonly hee did vse . But the words of his will , written with his owne hand may giue great satisfaction to a man of a hard conceit , that he did fit himselfe to mortalitie , whereof in the former yeere he had had a warning peece . I will read his Lordships owne words , in which letech man iudge , whether it may not bee thought that there was some instinct more then ordinarie . Thus then his will beginneth : The eternall God of heauen and earth , the Father , the Sonne , and the holy Ghost , guide and prosper this mine intent and purpose , which in their name I heere take in hand and begin . Because it is a trueth infallible , such as euery Christian ought not onely perfectly to know , and stedfastly to beleeue , but also continually to meditate and thinke vpon , namely , that we are borne to die ; That nothing in this world is more certaine then death , nothing more incertaine then the houre of death , and that no creature liuing knoweth , neither when , where , nor how it shall please Almightie God to call him out of this mortall life : So as heere we liue euery houre , nay euery instant a thousand waies subiect to the suddē stroke of death , which ought to terrifie , teach and warne vs to make our selues ready as well in the preparation of our soules to God , as by the disposition of all our earthly fortunes to the world , whensoeuer it shal please the heauenly power to call vs from this miserable and transitory life vnto that blessed and euerlasting life to come : Therefore , &c. 16 Yet to all this I may adde , that by vs who are liuing , there is an vse to be made of these th●ngs : For Exempl . ●mori●ntum sunt documenta viuentium ; The examples of men dying are the instructions of the liuing . When in this present spectacle wee may sensibly beholde , that life is so vncertaine , that we may say with Plinie , z Whereas there be in men innumerable signes of death , there is no assured signe of safetie and of securitie in the yongest or the strongest : let vs remember the counsell of our Master and Sauiour , b Wake therefore : for yee know not what houre your master will come , either by death , or by the last and generall iudgement . Let vs be like the wise c virgins , euer readie with oile in our lamps ; the oile of faith and good life . Let vs say to our selues as God sayd to d Hezechiah , Put thine house in an order , for thou shalt die and not liue . Let vs speake thus to our soules . Let vs not weaue the spiders-web ; that is , bestow all our labour vpon that which is but vaine , but weake , and of no profit . Let vs not fasten our selues to this transitorie world , making that to be our ioy , our comfort and delight ; but let our minde be setled on some thing of higher nature . Let vs daily pray to God as Moses sometimes prayed , e Teach vs so to number our daies , that we may apply our hearts vnto wisdome : which must be the wisdome spirituall , celestiall and eternall . And this is so much the rather to be desired in this life , because as we reade in Salomon , f if the tree doe fall toward the South or toward the North , in the place that the tree falleth , there it shall be , that is , as g Olympiodorus , and Saint Bernard do expound it , as a man doth die , either in the fauour or the disfauour of God , so he must remaine immutabiliter & irretractabiliter , without changing or recalling . Therefore men while they doe liue should cary themselues warily , as being euer assured , that they are in the eye of God , and that he is among them in their greatest consultations , and most honourable assemblies . h God standeth ( sayth Dauid ) in the Congregation of Princes ; he is a Iudge among Gods. A Iudge to see and examine them , a Iudge to strike and call vnto him , whom and when it pleaseth him . Let him euer be before our eyes , that when he shall send for vs , we may appeare with readinesse , with alacritie and with confidence before the Throne of his Grace . Which God the Father grant vs for his Sonne Christ Iesus his sake : to both whom with the Holy Ghost be laud and praise , and glorie , now and euermore . Amen . TO THE READER . BEcause there is mention made in this Sermon of a Ring sent vnto that Honorable person by his most sacred Maiestie , the humble acceptance whereof is set downe with so gratefull remembrance of his dutie and deuotion to his Highnesse ; and because the words otherwise imply a great deale of obseruable matter , I haue thought it not amisse to offer them to more publike view , as they are deliuered by his Lordship in his last will : which is as followeth . ALso I giue , will and bequeath vnto my sayd wel-beloued sonne ROBERT Lord BVCKHVRST after my decease for and during his life onely , out of those Iewels of Golde , Pearle and Precious stone , which I keepe and reserue as Iewels for my selfe , the sole vse and occupation only of one Ring of Golde enameled blacke , and set round ouer all the whole Ring with Diamonds to the number of twentie , whereof fiue Diamonds being placed in the vppermost part of the said Ring do represent the fashion of a Crosse ; and the other fifteene are set round and ouer all the sayd Ring . And after the decease of my said sonne BVCKHVRST , then I giue , will , and bequeath the like sole vse and occupation only of the said Ring vnto my Nephew RICHARD SACKVILLE , his eldest sonne , for and during his life only . And after his decease , then vnto the next heire male begotten of the bodie of the sayd RICHARD SACKVILLE my Nephew , for and during his life only . And so from heire male to heire male of the SACKVILLS , after the decease of euery of them seuerally and successiuely for and during the life and liues only of euery such heire male seuerally and successiuely : charging and earnestly requiring all and euery of my said heire males before specified ; euen as they regard the last request of him by whose great trauell , care and industrie ( if the Diuine prouidence of God that hath vouchsafed to giue it , shall so please to continue it ) they are like to receiue the addition and aduancement of so great honor , possessions and patrimonie , that although percase in this strict course of the common lawes of this Realme , the Entaile of goods and chattels may hardly stand vpright , that yet for the preseruation and continuance of this gift of mine intended by mee to remaine as an heire-lome to the house and familie of the SACKVILLS , so long as almightie God ( according to the effects of his former goodnesse vnto that house , by the continuance thereof during the space of so many hundred yeeres past ) shall please to vpholde the same , they and euery of them will forbeare in any sort to oppugne it , or to bring it in question , or to brandle and controuert the will of their so well deseruing Ancestour , and specially in a matter so honest , reasonable , fit and conuenient as this is , but rather with all willing , readie and contented mindes to suffer the same to passe as an heire-lome , from heire male to heire male , according to the true intent and meaning of this my last will and Testament in that behalfe . Which said Ring set all ouer with twentie Diamonds , as is aforesaid , I desire & charge my said sonne BVCKHVRST vpon my blessing , and in like sort all other the heires male , whom God shall vouchsafe from age to age to raise vnto my house and familie , and vnto whom ( if the Highest so please ) my heartie desire and meaning is , the said Ring set with twenty Diamonds , as is aforesaid , may lineally and successiuely descend and come for euer , namely , that with all prouident care and heedfull circumspection they will safely keepe , retaine , and preserue the said Ring whensoeuer and as often as he shall come to their hands and possession , euen as one of the greatest gifts and iewels which ( in true estimation ) all circumstances considered , I haue to leaue vnto them . And to the intent they may know how iust and great cause both they and I haue to holde the said Ring in so high esteeme , it is most requisite that I doe heere set downe the whole course and circumstance how and from whom the said Ring did come to my possession , which was thus : In the beginning of the moneth of Iune 1607 this Ring thus set with twentie Diamonds , as is aforesaid , was sent vnto me from my most gracious Souereigne King Iames , by that honorable personage the Lord Hay , one of the Gentlemen of his Highnesse Bed-chamber , the Court then being at Whitehall in London , and I at that time remaining at Horsley house in Surrey , twentie miles from London , where I lay in such extremitie of sicknesse as it was a common and a constant report ouer all London , that I was dead , and the same confidently affirmed euen vnto the Kings Highnesse himselfe . Vpon which occasion it pleased his most excellent Maiestie , in token of his gratious goodnesse and great fauour towards me , to send the said Lord Haie with the sayd Ring , and this royall message vnto me ; namely , That his Highnesse heartily wished a speedie and perfect recouerie of my health , with all happie and good successe vnto me ; and that I might liue as long as the Diamonds of that Ring ( which therewithall he deliuered vnto me ) did endure : And in token thereof required me to we are it and keepe it for his sake . This most gratious and comfortable message restored a new life vnto me , as comming from so renowmed and benigne a Souereigne , vnto a seruant so farre vnworthy of so great a fauour ; and vpon whom , not long before , it had pleased his Maiestie , yea in that very first day wherein we all had the happinesse to beholde him , not only to bestow the honor of a Priuie Counseller , but also without any answerable desert or merit of mine preceding , to confirme that most honourable place of High Treasurer of England vnto me , which the late Queene ELIZABETH after foureteene yeeres seruice and ten yeeres following her Court ( but not before ) vouchsafed ( I must needs yet say most gratiously so soon as it became void ) to grant vnto me , and likewise within a short time after to aduance both me and my succession to the high honor & degree of an Earle ; which is and shall be to me , my house and posteritie , an euerliuing demonstration , aswell of his great benefit to vs , as of our infinite bond to him thereby for euer . The which inexplicable goodnesse of his Maiestie towards me , besides many lustres of his bright shining fauours , from time to time cast vpon me , doe giue me iust cause to agnize , that I am no waies able to merit , no not the least part of them , but onely with the humble and infinite earnestie of my heart in desire to deserue ; which I can yet no waies manifest , but by that faithfull testimonie which shall neuer faile in me , namely , by demonstration of mine incessant cares , labours and actuall indeuors for the behoofe and furtherance of his Maiesties ▪ seruices , at the least thereby to shew that good will which is in me , though I cannot shew that effect which is due to him , since all that I possibly can or may doe , is but meere debt and dutie , and so in that course to spend such remaine of life as is left vnto me , yea euen to the very last of my daies here , & when I am dead & gone , if euer occasion may or shall be offered to any of my posteritie to doe his Maiestie or any of his any acceptable seruice heereafter , then let them hold & esteeme themselues most happie , if with the expence of life , & of all the fortunes that this world shall giue them , they may actually approoue and witnesse with effect , that they are not onely most loyall and dutifull vassals to this Imperiall Crowne , but also the most humble , faithfull , and thankfull sonnes and sequell of such a seruant , as was more bound vnto King IAMES , his liege Master , than euer subiect was vnto his Soueraigne , especially he being such a Soueraigne , adorned with such excellent parts of iustice , clemencie , and goodnesse , indued with so admirable gifts of memory , learning , and iudgement , and finally beautified with so many other regall graces and vertues so farre beyond all the Kings and Princes that either written storie or this present age hath to present vnto vs , as I know not how any greater honor and felicitie can possiblie be added to the imperiall Crowne of and in this Great Britaine , by his vndoubted right so happily vnited vnto vs , than we now presently possesse and enioy in the Royall person of this our so renowmed and so rare a King. Beseeching the eternall God , that he and his may euermore both rule and raigne ouer vs , yea euen as long as the Sunne and Moone endureth : and that I and mine may for euer and euer become more and more thankfull , ( at the least if it be possibly in me ) for so great honors , graces , and fauors , as this most clement and renowmed King hath thus most gratiously vouchsafed vnto me ; the remembrance of which , because it may neuer die but be perpetually recorded in the mindes of those , that by the grace & goodnesse of almighty God , both now are , & hereafter shall be the lineall stirpe and succession of my house and family , to serue both him & his : I haue heere therefore set downe this short narration , of the true state and circumstance of the whole matter , to the intent it may remaine to my posterity heereafter , as a faithfull memorie thereof euen in this my last Will and Testament for euer . Notes, typically marginal, from the original text Notes for div A16906-e180 2 Matth. 3. 3. b Exod. 20. 1. c 1. Sam. 3. 4. d Psal. 29. 4. e 1. Reg 19. 12. f Matth. 12. 19. g Ionah 3. 4. h Isa : 58. 1. i Herodot , in Polymma . k August . de 12. abusionum gradibus . Tom. 9. l Ezec. 3. 17. m Ezec. 33. 7. n Matt. 28. 19. o 1. Cor. 11. 23. p 1. Tim. 6. 20. q Vin● . contr . haeres . cap. 27. t Diodor. Antiquit . lib. 2. 3. f Gen. 3. 19. t Gen. 5. 8. 11. 14. 27. u Psal. 49. 10. x Bern. de gradib ▪ humilitat . y In festo S. Martini . z Chrysost in Ep. ad Philip. Homil. 12. a Exo. 26. 31. b Ios. de bel . Iud. Lib. 6. 6. c Hier. Epist. 128. d Matth. 27. 51. e Chrys. Hom. ● . in 2. Cor. f Matt. 6. 30. g Psal. 103. 15. h Greg. in Psa. 5. Poenitent . i Iac. 4. 14. k 2. Pet. 1. 14. l Diod. Sie . Antiq. li. 2. 1. m In Cat. Ma●or . n Iob. 14. 2. o cap. 7. 6. p Basil. in Hexam . Homil . 5. q Homer . Iliad . 5. r 2. Sam. 14. 14. s 1. Reg. 2. 2. t Iob 30. 23. u Heb. 9. 27. x Senec. Epist. 70. ad Lucilium . y Innoc. 3. de cont . mund . lib. 1. z Sen. Ep. 26 a Bern. de conuers . ad cleric . cap. 14. b Horat. Carm. Lib. 4. Ode 7. c Greg. Naz. orat . 40. d Xenoph. in Apolog. pro Socrat. e Ammian : Mercellin . hist Lib. 16. Sigon . de Occid . Imp. lib. 6. f Psal. 82. 6. g Aug. de catechiz . rudibus cap. 16. h Basil. in Hexam . homil . 5. i Chrys Con● . 2. de L●zaro . k 2. Sam. 14. 25. l Luc. 16. 20. m Lucian . in Necromant . n A●n . Syl● . ● Blond . Decad . 2. 6. Platin . in Caelest . 3. o Dion . Histor. lib. 66. p Plutarch . in vit . Aemil. q Tit. Liu. lib. 45. r Tit. Liu. lib. 25. s Appian . de bellis Puni●is . t Deu. 32. 39. u 1. Sam. 2. 6 * Isa. 40. 23. x The life of Tresilian in the Mirrour of Magistr . Epist. pr●fix . Aulic . Barth . Clerke . * Holinshed An. 13. Eliz. y Horat. lib. 1. Epist. 17. 1 The words which his Lordship in his last will vseth of his Ladie are these : Inprimis , I giue , will , and bequeath vnto the Ladie Cicely Countesse of Dorset , my most vertuous , faithfull , and dearely beloued wife , not as any recompence of her infinit merit towards mee , who for her incomparable loue , zeale , & hartie affection euer shewed vnto me , and for those her so rare , many , and reuerent vertues , of chastitie , modestie , fidelitie , humilitie , secrecie , wisdome , patience , and a mind● repleat with all pietie and goodnesse , which euermore haue and do abound in her , deserueth to be honoured , loued and esteemed aboue all the transitory wealth and treasure of this world , and therefore by no price of earthly riches can by me be valued , recompensed or requi●ed : To her therefore my most vermous , faithfull and intirely beloued wife , Not , I say , as a recompense , but as a true token and testimony of my vnspeakable loue , affection , and estimation , and reuerenc● long since fixed and setled in my heart towards her , I giue , will and bequeath , &c. a From the 28. of May to the 15. of August , so much as cost 154. li. 14. s. 7. d. b After 26. s. 8. d. the quarter , when other men ordinarily sold for 40. s. the quarter . c 〈…〉 d At Horseley . e At Dorset house . f Iustin. li. 25. g Luc. 13. 4. h Pli● . ●at . hist. lib. 7. 7. i Ibidem . k Tull. in L●lio . l Nich. Hospital . in Tumulis . m Matth. Paris in Richard. n Hier. Epist. 19. Tom. 9. Marcellin . Lib. 30. * Ambros. de obit . Valentinian . o Socrat. Hist. Eccl. li. 3. 19. p Theodor. Hist. Eccl. Lib : 4. 4. q Solon . Hist. Eccl. Lib. 6. 6. r Hier. Epist. 3. ad Heliod . s ●am . 4. 20. * 2. Chron. 35. 23. t Iustin. Martyr . Quaest. 79. u Hieron . in Psa. 93. ●om . 7. * Eccl. 9. 2. x Eccl. 38. 22. Heri mihi , hodie tibi . y Rom. 14. 4. z Plin. Nat. Hist. li. 7. 51. b Matt. 24. 42. c Matth. 25. 4. d 2. Reg. 20. 1. e Psal. 90. 12. f Eccle. 11. 3. g Olymp in Eccl. 11. Bern. Sermon . paru . 49. h Psal. 82. 1. 
A19568	----	The young-mans warning-peece, or, A sermon preached at the buriall of William Rogers, apothecary with an history of his sinfull life and woefull death, together with A post-script of the use of examples : dedicated to the young-men of the parish, especially his companions / by Robert Abbot ... Abbot, Robert, 1588?-1662? 1639 Approx. 105 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A19568 STC 60.7 ESTC S113008 20176118 ocm 20176118 23670 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19568) Transcribed from: (Early English Books Online ; image set 23670) Images scanned from microfilm: (Early English books, 1475-1640 ; 719:23 or 1699:2) The young-mans warning-peece, or, A sermon preached at the buriall of William Rogers, apothecary with an history of his sinfull life and woefull death, together with A post-script of the use of examples : dedicated to the young-men of the parish, especially his companions / by Robert Abbot ... Abbot, Robert, 1588?-1662? [20], 102 [i.e. 100] p. Printed by R.B. for P. Stephens and C. Meredith, and are to be sold at their shop at the signe of the Golden Lion in Pauls Church Yard, London : 1639. Special t.p.: A post-script to the reader of this warning-peece, or the use of examples. London : Printed by T.B., 1639. Marginal notes. Signatures: A-E¹². Errors in paging: page numbers 77-78 skipped in the numbering. Imperfect: print show-through. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Roger, William, d. 1636? -- Sermons. Bible. -- O.T. -- Proverbs IV, 19 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2006-02 TCP Assigned for keying and markup 2006-08 SPi Global Keyed and coded from ProQuest page images 2007-10 John Pas Sampled and proofread 2007-10 John Pas Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE YOVNG-MANS Warning-peece : OR , A Sermon preached at the buriall of WILLIAM ROGERS Apothecary . With an History of his sinfull Life , and wofull Death . Together with a Post-script of the use of Examples . Dedicated to the Young-men of the Parish , especially to his Companions . By Robert Abbot , Vicar of Cranebrooke in KENT . Prov. 7.23 . The young Foole , as a Bird , hasteneth to the snare , and knoweth not that it is for his life . LONDON , Printed by R. B. for P. Stephens and C Meredith , and are to be sold at their Shop at the signe of the Golden Lion in Pauls Church Yard . 1639 To all the Young-men of my Parish , especially to late Companions of William Rogers , Apothecary , Grace , Mercy , and Peace . DEerely beloved Young-men , that this Sermon ( in effect ) was preached by mee , among you , you know , and the occasion you know too When I preachd it , it cam to your eares , & it wrought something in some of your eyes , but I little thought to have presented it to your eyes againe . Importunities from abroad , and at home , have pressed mee to make this adventure . And now it is come , to whom should it come , but unto you ? It is true , my love to that dead Young-man , made me willing to satisfie his desire : and your desires to have it , have not made mee willing thus to send it unto you . Yet your courses being the occasion of it , and your welfare being the end of it ; you may justly chalenge it , and shall not by mee bee robbed of your right . Who knowes whether God may leave a blessing behind ? I cannot bee assured , that , for the word of God handled in it , or for me the poore instrument that is used in it , ye will make much use of it for your good ; because ( I feare ) ye so often prefer an ale-house before the house of God. It may be , ye had rather be without it , than have it ; because the sight of it , to you , will be a sting ; the sight of it , to others , will bee but a remembrancer to them , to call upon you still to forsake those courses which ye love . Yet herein have I hope , that you will love to see the picture of him being dead , whom yee loved and followed as your Doctor while he lived . If it be not drawne to life , my eyes , eares , and understanding much faile me , besides , many witnesses will not faile to say , that all is true . I am sure , it is so for substance : and if it be coloured otherwise , even at the first it was rudely drawne , it is for your sakes , that you may still see him the more perfectly , and know your owne estate . You have had ( in your daies ) many examples , teaching , that there is no bargaine to be had in a wicked way ; it is folly to lay out your silver , and not for bread . But to have two in one yeere , layes the axe to the root of the trees of the Wood , and preacheth , that except ye amend , yee shall likewise perish . Yee have seene two Apothecaries different in their course . The one so many wayes looking home-ward , that he died miserably rich ; the other so lashing outward , that hee dyed miserably poore . Both of sweet and mild natures , and of different waies in life : yet both of uncomfortable passages out of the world . The one having first the devill presenting himselfe unto him to be his Physitian : and next CHRIST sitting on the Throne , condemning his unprofitable life , and bidding him shift for himselfe , for he would have nothing to do with him . The other , as if hee would prevent Christ , condemning himselfe to hell for ever , and ever . The one ( being very rich , and having no children ) was pressed by me , while hee was in peace , and before his last Will was settled , of his thousands to give but one hundred pounds , for the repairing of the Church , or other pious workes . But if hee were worth ten thousand ( as he said ) he would not give a penny , beside what he had given by will ; that is , twenty Marks to the poor , ten pounds to me , and some other petty Legacies . If I were rich , I should be loth to pay so deare for such a denyall , as he did in the end , full of horror to the last . The other ( being very poore ) was pressed by me againe and againe , but to beleeve in Christ for salvation . But I could not ( for ought I saw ) prevaile neither . The one had lived well , except his misery : the other had lived ill , and so in misery worse . I know you feare not the danger of ●he first example : for you are out of the way of being too rich . If you have enough to goe like gallant Blades , it is all you desire : yet if you have not , your credite must bee good till the quarter day , or the good market comes . But may you not feare the danger of the second ? Him ye loved enough , his courses yee love too well . The Ale-house must bee your Chappell , Kitchin , Work-house : the first draught is your prayer , the next your breakfast , and the last your worke . Yet if ye had but a Priest that would prophecy of Wine and strong drinke , and say , Come let us fill our selves with Wine and strong drinke , to morrow shall be as this d●y , and much more aboundant , hee were the only man , and you the only people of the world I know you think yourselv's very familiar with Christ , as if hee would passe by these slips of youth , and imbrace you in the armes of his mercy upon the least call . But you forget that Christ hath now taken state upon him . He was an Infant crying in the Cratch , and then he was circumcised by wicked Priests , carried by an Asse into Ierusalem , Hee was a Preacher in Israel , and then he was pressed upon by all , and sought to be intangled by his enemies . Hee was a worker of miracles here , and then sicke soules and bodies troubled him ▪ He was under arrests and executions ▪ and then Iudas did kisse , Souldiers buffeted and spit upon him , and Iewes and Gentiles killed him . But now the case is altered , his present state admits no such neere approach . Will you say hee is my sweet Saviour still ? Go then and tell him so : say ; Lord , I am idle , unprofitable , and luxurio●s , but thou art my sweet Saviour still . Say yee to your fathers and mothers , I am drunken , idle , warton , rebellious , but ye are my father and mother still , and I expect your blessing , and your p●rse . Surely such proud and dissolute carriage shall a thousand times sooner please men on earth , than it shall please Christ in heaven . He hath redeemd you that ye might serve him in righteousnesse and holines all the daies of your life . He hath bought you with a price , that yee might glorifie God in body and soule , and ( by the grace of God ) save your selves from the midst of this wicked generation wherein ye live . Perhaps you may think your sinnes not to be so great , but that you may keep your fellowship in the salvation of Christ too . But they are not worthy of pitty who wilfully deceive their own soules : For in foure cases your least sins prove damnable in the issue . If they be committed against your consciences . Conscience is in Gods roome to guard you , and if that be affronted , it is given to God , and so you build downeward to hell . Then if they bee committed with pleasure and delight ; there is no sin so small , which smels not unsavorily if it pleaseth . It pleased the man to gather sticks , and he died for it . It pleased Lots Wife to look backe , and she was turned into a pillar of Salt. Next , if small sins dispose you to greater . For he that hath avoided the great Rockes , may be swallow'd up in the sand : and he that can keep out great Theeves , may have his house opened by a little Boy who creeps in at the window . Lastly , if the smallest sinnes have a progresse , and go on . A little ball of snow , rowled , is increased , and many drops make a floud . Can you say that you sin not when conscience checks , and saith , Doe it not ? Or that you have not taken pleasure in what you have done ? Or that you have not bin disposed by your houres of error , to scandalize others , and neglect God and his worship ? Or that your little sins have not multiplyed so long , as that they may ( for any thing you are sure to the contrary ) become an Ocean to drowne your soules in eternall horror ? What now is to bee done , but that you see your wickednesse , and amend all ? I am sure it would bring comfort to your friends , to see you in the way to Heaven . I am more sure it would bring glory to God , and honour to the Gospell , to have his creatures and the professors of it from your youth , to live in the obedience of faith . And I know assuredly too , that it shall adde to my crowne of rejoycing , to see all , Christs Lambs , Babes , and Children to walke in that truth which is according to godlinesse . Vp and be doing , and the God of Heaven be with you . There is no delay must have place now . It is enough ( yea ●oo much ) that yee have spent the time past after the course of the wicked world . God hath held his peace , and not unsheathed his sword , and you have lived as if God were a favourer of sinne . But hath he not now begun to strik ? Hath hee not let you see that there is no peace to the wicked ? If ye yet goe on , yee kicke against the pricks . If ye come in with bleeding soules : behold your blessed Saviour hanged on the crosse ; he bowed his head , as if he meant to kisse you ; he stretched out his armes , as if hee meant to imbrace you ; and his blessed side was broached , as if he meant that even you should drinke his bloud , to pacifie your souls against conscience of wrath , and his water to purifie your bodies and soules from the dominion of all uncleannesse . Will you yet neglect so great salvation ? My soule shall weepe for you in secret . Yet that there may not be a cause , I hope that you will reade this that I p●esent unto you , and so make a stand . I hope you will pray to God that the cause may have accesse unto your hearts , and so make an entrance into the good way . And I hope that being entred , you will continue to the end ; and then as Saint Paul of his Thessalonians , so I of you ; Now I live if ye stand fast in the Lord. Even I , who have bin often grieved by you , and have often prayed for you with groanes and sighs , but now hope to be comforted in my bowels over you , upon your amendment ; and ever after to continue . Your Pastour rejoycing in the conversion of such sinners , Robert Abbot . THE YOVNG-MANS Warning-peece . OR , A SERMON Preached at the Buryall of William Rogers , upon Pro. 4.19 . The way of the wicked is as darknesse , they know not at what they stumble . YE know my use . As Laban said to Jacob in case of marriage , Jt must not be so done in our place : so say I ; It is not my custom on funerall occasions , to weare out the time upon the dead . Though I grudge not Davids mournfull Ditty at the death of Saul ; nor Ieremies Lamentations over Jerusalem , for the untimely death of Josiah ; nor the shewing of Dorcas her Coates , given to the poore Saints at her buryall , ( for ordinarily , those that deserve no praise themselves , love to give none to others : ) yet Saint Augustine hath said it , that these solemnities are rather the comfort of the living , than the helpe of the dead ; and I have beene willing to follow this rule , in ordinary cases . Yet now the case is altred . I have something to say to the person , before I speake to the Text. I am intreated , earnestly intreated , by the miserable young man who lies dead at our feet , to Preach to all the Young men of the Parish , especially to his wicked companions ( as hee called them ) something at his buryall , to warne them , by his example , to take a better course , that they bee not burned in hell with him for ever and ever . This I cannot doe , except I first tell you his example . Heare ; therefore , that first , and GOD open your eyes to see the danger . I call him a miserable Young man , not in respect of the devouring judgement of GOD upon him for ever ▪ for we have nothing to say to that . What are wee that we should sit in GOD's chaire ? He did rise and fall to his owne Master , whose judgments are alwaies just , often secret : and to Him we leave him , with feare and trembling , though not without some hope . For as hee was in his generall course a man of a sweet and pleasing temper , it beginning to grow proverbiall , That the Divell never abused a better nature ; And as he was observed ( so farre as I know or have heard ) never to sweare or curse , in all his life , till one curse dropped from him in a distempered fit the night before he died : and alwayes to carry himselfe in words inoffensively to all ; except only once to my selfe , and another who had strugled with him from time to time , to pull him out of the snares of Satan ; for which yet he was wounded in soule in his sicknesse , and asked forgivenesse : So , for his worst part , how freely did hee confesse his sinnes ? how earnest were his desires , that hee might live but a Yeare , or a Moneth , that he might manifest to the world the Truth of his heart , in his promises to GOD , for amendment of Life ? How carefull was he to warne his companions , or at least , to wish that they were by him , that hee might warne them , that they might not bee burned in the furnace of Hell , whither he ( said he ) was going : These things in him , give advantage in us , to some charitable hope , that it may be better with him in the issue , than God would let us see . Though God would not let us see one drop of peace to fall downe upon him to his last gaspe , was it not rather to bridle our presumption , and to make us to runne from the stinking dens of sinne , than to settle our judgements about his finall estate , which is farre out of our reach ▪ Though we could not see that hee apprehended CHRIST , might he not bee apprehended of CHRIST IESUS ? Though we could not perceive that he knew , GOD ( to comfort ) might hee not be knowne of God ? Therefore have nothing to doe with Gods finall judgement upon him ; it must bee put over to the highest tribunall , to declare him miserable before the GOD of Heaven . Neither doe I call him miserable in respect of his repute amongst men . He was loved of all that knew him , hated of none , and desired of all that stood in need of his skill or practice . Ye know that he was an Apothecary , and practised both Ch●●urgery and Physicke . How successefull hee was , where he would shew care and diligence , you know too . As hee had put himselfe to it to gaine some skill by his own industry , and by conference and complying with the learned in that Science , and with all famous practitioners where he came ▪ so was hee mounted to the height of same , sought to farre and nigh was he . The sober sought unto him , because of his sweet temper seasoned with successefull skill . The loose sought to him , because of his prodigall and bibbing course . The thriftie sought to him , because of his gentle rates upon his care and cures . He would not suffer them to spend all they had upon Physitians . And the covetous sought to him , because of somthing pleased them not , he would ( for the most part ) take nothing for what he did . He would confesse , that he could by his practice get an hundred pounds a yeare , and spend an hundred pounds a yeare : yet he sold his owne inheritance , and spent it ; and did so exceed in lavishing , that hee scarce left enough to defray the charges of his owne buriall . Some sought to him for one cause , some for another ; so that as one was called for grace , he might be so called for place and practise , Luke the beloved Physician . Therefore he was not miserable in the eyes of men . Yet I call him a miserable young man in respect of his own feeling & apprehension . To present this I shall shew you the ground , and his opening of it . The ground of it was thus laid ; He had bin religiously trained in his childhood . Few youths with me would have given a better reason of the hope that is in them . He had also lived in a civill way , till he beganne to looke out into the World for himselfe . When hee had some few moneths beene seasoned with the flatteries of his followers , and , ( alwayes leading a batchelours life ) being used to make up some of his confections at an Ale-house fire : the fire of the High Priests Hall was not more banefull to Peter ( save in the height of Peters present sinne ) than this was to this poore Young mans soule . First , delight in vaine company crept upon him , next drunkennesse , next neglect of Prayer , Word and Sacraments ; and lastly a setled obstinacy in these sinnefull and bewitching courses . I , willing to performe the dutie of a Shepheard , and friend , timely fastened my eyes and heart upon it . I went to him , and warned him againe and againe . I told him what fearefull worke hee made , in suffering the Wild Boare to come in , to lay waste his former Conscience . He would still answer mildely , Indeed I will doe otherwise . I had so often pressed him to amendment with so little successe , that he grew weary of it , and mee . He utterly avoyded my company : if I had come in at one doore , he would have gone out at another . He hath many times professed , that hee could not abide to see mee , or bee in my compan● : not because he hated mee ( for hee would doe any th●ng for mee with all his heart ) but because I still told him of his bad life , and hee could not amend yet . In this state he stood one , or two yeares , or more . At last , as one cloathed with the scales of a Leviathan , hee kicked against the prickes , and contrary to all admonitions ( against which custome in sinne had now armed him ) he wilfully forsooke the Church , together with Prayers , Word , Sacraments . Thus hee continued about a yeare and three quarters . In this space ( as I could slide into his company , or as he fell into mine ) I admonished him still , wished him to beware lest the just sentence of GOD went not out against him , that he should never see GODS face in the congregation more : I told him that he trusted his flatterers and drunken companions , more than mee , who loved his soule : and yet withall , that I would proceed against him by Articles and Presentments , which would end in excommunication , which was a forerunner of GODS shutting him out of Heaven , without his willing and hearty Repentance . He answered mildly still , that hee would come to the Church , receive the Sacrament , and change his course . He gave mee day , and day , and day , and yet his place was empty . Vpon some of the promised dayes of appearance , I sent secretly to his house , to call upon him to be as good as his word : he would make some idle excuse or other , and so still persisted . At the length , the Church Officers presented him for his neglect of the Church , and Sacrament , an whole yeare . Halfe a yeare after they presented him againe , for his neglect a yeare and a halfe . In this time I still told him what was done , which yet ( said I ) shall easily be taken off with an admonition , if you will reforme . Hee still mildly promised amendment . At last , ascited he was to answer ; and hee knew that I had personally appeared against him to the Iudge of the spirituall Court : for I told him so , ( as I remember ; ) and that it would not bee so easie for him to get off without mee . Hereupon he was more hearty ( as I thought ) to come to the house of GOD againe , and he set his utmost day , and yet hee failed . At my instance , and fearing the dreadfull sentence of excommunication , which now ( after his many shifts ) was thundering out upon him , hee peremptorily set another day , which was the LORDS-Day seven-night after , and a Communion Day . Then he resolved to come to the Church , and to receive the Sacrament , to give satisfaction to the Parish and Court , and in the meane time to prepare himselfe . The Lords-Day before this , in the morning , when ( as he said ) hee was ready to come to the Church , hee was taken sicke , and betooke himselfe to his bed . It was but as the fit of an Ague , which being over hee was the next morning in his old course againe . About the middle of the weeke after the messenger of death came , and I heard of it . I forthwith addressed my selfe to him , came up into his chamber unawares , and said , Oh , how often have you deceived God , your owne soule , and mee ! what is now to bee done ? I feare you will die , and then what will become of you ? I expect your excommunication , and then you will bee cut off from the Church of GOD by Iustice , which you have cut your selfe from by wantonnesse . Hee answered , hee had but a surfet of cold : and , if I would be pleased but to write to the Court , to suspend the sending forth of his excommunication till the Court day following , he would the next Lords-Day come to the Church , and receive the Sacrament , and then goe up with my Certificate , and satisfie the Court. I did it , and prevailed : but his sicknesse prevailed that Thursday , Friday , and Saturday upon him . It had emptied him of hope of life : and no hope of life had filled him with thoughts of this present guilt , and future judgement before that great God who is a consuming fire . Now therefore , you , having the ground of the apprehension of his owne miserie , shall see how hee opened it , and made it knowne both to me and others . There was too great a fire within to bee smothered : it burned in his owne soule , and lightned from his heart and lippes , into the eares , and hearts , of those friends that were about him . One while he cries out of his sinnes , I have beene a fearefull drunkard , powring in one draught after another , till one draught could not keepe downe another : and now I would be glad if I could take the least of GODS Creatures which I have abused . I have neglected my Patients , who have put their lives into my hands , and how many soules have I thus murthered ? I have wilfully neglected Gods House , service , and worship , and now though I have purposed , God strikes me thus , before the day of my promise comes ; because I am unworthy to come among Gods people againe . Another while hee falls to wishing , O that I might burne along time in that fire , ( pointing to the fire before him , ) so I might not burne in Hell ! Oh that GOD would grant me to live but one yeare , or but a moneth , that the world might see with what an heart I have promised to GOD my amendment ! Oh that GOD would try me a little ! but I am unworthy . Another while he plyes his companions , praying that all may be warned by him to forsake their wicked wayes , lest they goe to hell as he must do . He forgat not his servant who was young : He calls him to him , tells him that he had bin a wicked master to him : but be warned by me . You have a friend that hath an Iron furnace which burnes hot , a long time : but if you give your selfe to my sinnes , you shall be burned in the furnace of Hell , an hotter furnace , millions of millions of ages . Therefore looke to your selfe , and be warned by my ( your Masters ) example , who must bee burned in hell for ever . Lastly , all his cryes against sinne ( to his see●ing ) would not sufficiently set forth his estate , nor all his wishes , nor all his warning of others : but he comes to a plaine judgment , and condemnation , and leaves nothing for after times , but execution . Hence againe and againe hee doubles it ; I have had a little pleasure , and now I must goe to the torments of Hell for ever . And having sometimes ( being pressed by others ) prayed to God that hee would forgive his sinnes , and have mercy upon him : hee would adde , but I know GOD will not doe it , I must goe to Hell for evermore Whatsoever came betweene whiles , this was the close , I must bee burned in Hell , I must to the furnace of Hell , millions of millions of ages . Thus hee fearefully wearyed out the most part of Saturday , both day and night . Early on the Lords-day ( that day appointed ) I went to him againe . I found him deepely mudded in horrour and perplexity . I asked him then whether some great sinne ( not yet thought of ) did not lye behind , to hinder the beames of Gods sweet grace from shining upon him ? And because he was suspected of whoredome , and using cruell meanes for the covering of it , I layed it befor him , and asked him in the sight of GOD , and his owne Conscience now , whether he were not guilty ? He constantly denyed it both to mee , and three godly friends before , severally : and therefore I heartily believe him to be not guilty : especially hee constantly professing it when his Conscience was most active and nimble . I then began againe to offer unto him the comforts of the Gospell . I opened to him the promises of the largest size . I shewed him that GOD was delighted to save soules , and not to destroy them : and that his sweet promises were without exception of time , place , person , or sin , except that against the Holy Ghost , which I assured him , was not committed by him . All this could not fasten ( so farre as I saw ) I could heare nothing but that it is too late , I must be burned in Hell. Yet then was hee willing that I should pray for him , ( and therfore hee was not without hope , ) and I did . In which hee was carefull to goe along with mee many times with sighs . After this he was something quieter for a time , and I went to my Office in the Church , where I forgat not him , that GOD would respit him the dayes of repentance , that he might performe the dayes of promise . When Evening Prayer was done , I went to him againe : and when I had secluded the company , I pressed him with teares ; not to cast away that soule for which CHRIST dyed : shewing him that CHRIST rejected none that did not reject him . He answered , Hee had cast off CHRIST , and therefore he must go to hell . But yet ( said I ) pray with me that Christ would come againe : there is yet an houre in the day ; and if Christ ( God and Man ) comes , he can an will assist you to do a great deale of worke on a sudden . He would not heare of that ; he turned away , and said , hee was unfit to pray . Hee often complained that former counsels and Prayers might have done him good , but now it was too late ; as if that fearefull saying had stucke in his soule , Because I have called , and yee refused , I have stretched out my hand , and no man regarded ; but have set at nought all my counsell , and would none of my reproofe , I also will laugh at your calami●y , I will mocke when your feare commeth , as desolation and destruction as a whirle winde . By this time he began to discover some idle distemper in his braine , for want of sleep : for this was now the fourth day and night ( as I remember ) that hee had taken no rest . And had not his reason beene so vigorous , and his discourse so piercing , I should have thought want of sleepe a great cause of the whole combate . But when I consider his reason , discourse , and life , contrary to knowledge and Conscience : doubtlesse ( whatsoever GOD hath done with ●is soule , ( and wee are bound to hope the best ) this example is a warning-piece shot out by the GOD of Heaven , to warne all Young-men with us , to signifie that it is high time for them to leave off their riotous courses , lest a worse thing come unto them . It is not bad enough to have these horrors and perplexities for sinnes and punishments ? He was no swearer , no whoremonger , no thiefe , no scoffer at Religion , no perjured wretch , no wilfull lyar , no proud and s●rley resister of good counsell and reproofe , like too many other young-men now a dayes : yet when conscience is awaked , and sits as a Iudge on him , Onely for drunkennesse , neglect of mens bodyes , and neglect of Prayer , Word , and Sacrament , he passeth this heavie doome upon himselfe , I must bee burned in the furnace of Hell millions of millions of ages ; and at the last , in idlenesse of thoughts and talke he ends his miserable life . This is your example which he intreated me to lay before you , that ye may be warned by it to keepe you from Hell. The living God present it as a powerfull example to your Consciences that it may work that good which this miserable young man wished . And that it may the more prevaile , ye shall have a rule now , as well as an example , shewing the misery and horrour of a wicked life from this proverbe . The way of the wicked is as darkenesse , they know not at what they stumble . Salomon had pressed in many words , ( because all words were not enough ) all Young-men , in his sonne , to avoide the needlesse and vaine society of wicked men ; Enter not into the path of the wicked , and goe not into the way of evill men . Art thou allured ? Avoide it . Is the way delightfull ? Passe not by it . Doth thy way lye that way ? Turne from it . Art thou call'd in whithersoever thou goest ? Passe away . This exhortation , being thus pressed with words , is further urged by reasons . First , from the persons and states of wicked men ; They sleepe not except they have done mischiefe themselves , or made others to doe it : for how can they , when they eate the iron bread of wickednesse , and the Sodome Wine of violence ? This breeds no sweete flegme to binde up the senses . Secondly , hee urgeth it from the course of wicked men , which he sets downe comparatively with the godly ; The path of the just is as the shining light , that shineth more and more to the perfect day . The descent of grace is from heaven , as the light shineth : the degrees of grace are not all attained unto at the first , but more , and more : but the prosperitie of grace , where it is nourished by a godly life , is not to goe out to the perfect day . Therefore it is excellent to be in society with the godly . But for the course of wicked men : 1. It is as darkenesse , there is the danger of it . 2. They know not at what they stumble , there is the signe of it . In this course of wicked men there are two propositions , which I shall labour to open , and apply unto you . First , That the way of the wicked is darkenesse . That ye may conceive this , I shall open unto you ( thorow GODS helpe ) foure points . 1. What is the way of the wicked ? 2. How is it darknesse ? 3. How it comes to be so ? and , 4. Why it is darknesse ? 1. The way of the wicked is the whole course of a wicked man , to death , and Hell David saith , The way of the wicked shall perish : that is , his thoughts , words , deeds wherin he pleaseth himselfe , till at last he sees and feeles the empty vanity of them , when the comfort of them leaves him , and he fall into hell . 2. This way of the wicked is darknesse , by an absence of that first light which GOD gave to sinlesse , and obedient man. Before man had sinned , hee had the light of knowledge , the light of grace , and the light of comfort . He could fully and fairely see what was fit for a creature , to keepe him in perpetuall communion and fellowship with GOD. He had the beames of GODS grace in him and about him , keeping out the darkenesse of sin . He had sweet comfort in the injoyment of GOD , and himselfe , and in the best possession and use of all the Creatures . But when hee fell from the Principles of Life , the Lord and his Law , he quickly was overwhelmed with the darkenesse of ignorance , the darkenesse of sin , and the darknesse of misery . Our blessed Saviour came to give light to them that sit in darkenesse , and in the shadow of death , and to guide our feet into the way of Peace : the light of knowledge , That they that see not ; might see : the light of grace , that they that follow him , might not walke in darkenesse , but have the light of life ▪ And the light of comfort , that he might give beauty for ashes , the oyle of joy for mourning , and the garment of gladnesse for the spirit of heavinesse . All wicked men that misse this , that are in hunting with Esau , while this blessing is given , following the luxurious courses of the world in wickednesse , while CHRIST brings life and immortality to light by the Gospell , doe fall into darkenesse , darknesse , darknesse : Because they loved darknesse rather than light : therefore their cogitations are darkened through ignorance , their foolish hearts are full of darknesse : they looke to the earth , and behold darkenesse and sorrow : they fall to the darkenesse of horrour ( for there is no peace to the wicked , saith my GOD , ) they goe downe to the place of darkenesse and the horrible pit shuts her mouth upon them . O woe unto them , they have rewarded evill unto their soules . 3. But how doth the wicked mans way become to bee darknesse ? As outward darknesse doth grow upon men three wayes , so doth this , First naturally , by some defect in naturall generation . So there being a naturall defect now in mans propagation , through sin he brings forth blind Whelps . Though more or lesse , for naturall excellency man bee not borne blinde : yet for morrall rectitude to improve his understanding to the best advantage for his happines in Gods way , hee is darkenesse . Secondly actually , by too much gazing on the excelling sensibles of the world , or by too much heate or cold , which checke or chill the spirits . So when wicked men doe too much gaze upon the deceitfull glories and pleasures of the World , when they are cold in Religion or religious duties , and doe hotly pursue the pleasing vanities of this life , they become clouded in the thicke smoake of darkenesse . This blinded that rich foole from securing his soule : and Zaccheus before his conversion from going the right way to heaven . For they that will bee rich fall into temptations , and snares , and into many foolish and hurtfull lusts which drowne men in perdition and destruction . Thirdly , penally , when it is inflicted as a punishment : as when Zedechias his eyes were pulled out as a just punishment upon his wicked life ; so when GOD sees the courses of men to be foule and detestable , contrary to the light of the word , and checke of Conscience , which he hath given them ; then GOD justly , shuts their eyes , stoppes their eares , and takes away the key of knowledge : and so they are in darknesse , walke in darknesse , and know not whither they goe , because that darknesse hath blinded their eyes . Now if you would know why the wayes of the wicked are thus said to be as darknesse ? The grounds of that speech may be such as these : First , their sights are hindred from seeing the right way to Heaven . They grope at noon day , running headlong in their owne courses all the life long day , and at what time the night of death , or the sun set of sicknesse comes , and they begin to recollect them , saying , where am I now ? Is this the way to heaven ? Then they see what they did not see , and the whirlewind and tempest takes them , and they are carryed whither they would not . Secondly , their footsteps are troubled from going about the workes of GOD. As the Aegyptians choaked ▪ in their palpable darknesse , saw not what they did , or what to doe : so when this darknesse is come upon the wicked man , Hee that walketh in darkenesse knoweth not whither hee goeth . Here he goes and meetes with a blocke , there he turnes and meets with a bush : and after a thousand calls of GOD to doe this , that , and the other duty of Repentance , faith and holinesse , he is so inwrapped in darknesse , that many things are gone about , and few things are done : those few that are done , are not done as they ought . 3. They are drawne on to many a fall , even to the ruine of bodies and soules . As men in darknesse ( if they will be doing ) stumble and fall : so wicked men in this estate stumble into a thousand pitfals . Here they fall into pride and niggardize , there into pride and luxury , on this hand into covetousnesse , on that hand into prodigality , here lyes the drunkard , there the lyar ; here lyes the worldly old man , there the regardlesse young man. Lord , how doe they fall in darknesse , till they are turned backe into perpetuall rebellions , till they fall and rise no more ? Fourthly , they are smitten with feares & terrours when they will give leisure to Conscience to worke . They are taken with feare where no feare is . As men in a darke night being a waked by fearefull melancholy , sight of sin , or lash of Conscience , doe thinke every bush a Thiefe , every gale of winde , the moving of Satan , or the wagging of every leafe a summons to the Devils approach : so is it with wicked men in this darknesse . Fifthly , their shame is taken from them . They are foole-hardy and confident in the darke , because no eye sees them . It is said of the Asse , that being pursued by the Wolfe , he puts his head into a bush , that he may not see the Wolfe ; as if , because he sees not the Wolfe , the Wolfe therefore sees not him ▪ So is it with wicked men ; they put their heads into a darke corner of sin and ignorance , and then , as if he that pierced through the darke cloud could not see , they goe on without feare , wit , or shame . They lay their iniquities on their skirts , and declare their sinnes as Sodome , they hide them not : as if they hurted not them , nor would bring shame at the latter end , Thus have I plained the way in opening this part of the Proverbe : and now I write unto you young men , that you may overcome that evill one . Suffer therefore first a word of conviction , and next a word of exhortation . Ye may be convinced hence of two things : 1. First , concerning a wicked mans estate , that he is in a miserable case , whatsoever he thinkes of himselfe . If thou wert shut up in a dark prison , where thou couldst not have any fellowship with light , wouldst thou not thinke thy selfe in a wofull plight ? Much more art thou thus , if thou be in the darknesse of ignorance , sin and misery . You will say , I see no such matter . If I am in misery , I see it not . It may be so , and yet your misery is not the lesse . As Christ said , because yee say yee see , therefore your sinne remaineth : so say I , because you say you see not , therefore your danger is the greater . If in a desperate disease a man say he is well , it s a certain signe death is comming on a pace : so is it a signe that misery lies at the doore ( though you have shut it out a while ) because ye say ye see it not . Put case it be so ( say you ) yet you feele no hurt by it for the present . Ye goe on in sinne , and thrive , and are merry , and what evill can come ? Take heed ; while a man is lusty and strong , a man can endure hot and cold , night and day , and never shrinke ; but when hee is downe , by age , sicknesse , surfeit , or the like , then every blast pierceth through : so while you are in health and prosperity , you are like a Church Wardens Bill , which answereth all is well , when too many things are amisse : but when sicknesse , and death comes , downe you sink with shame and horrour , like the fishes of Jordan which fall into the dead-Sea , and are no more alive . Yea , but you are not in this darke state ; you heare the Word and understand it , and have a power to understand more : therefore certainly you shall not be darknesse for ever ; for a power doth dispose you to the act and exercise which shall follow . Be not deceived . For though it be true of a naturall power , which comes into act by the power of some inward principle , that if you have such a power , it shall bee brought into act , more or lesse , according to the power , as when Grapes have a power to drop Wine , and Apples Cydar ; and so , if as men , you have a power to reason , it is more or lesse shewed by discourse , either by inward conceptions , or outward expressions : yet is it not true of an obedientiall power , which is drawne out by a power from without ; as when the waters of Aegypt are turned into bloud , and the water at the marriage of Cana was turned into wine : and so , though you have a naturall power to know ( according to your measure ) and so to be acquit of humane darknesse , yet amidst your hearing and understanding ; you must be turned from darknesse to light , and from the power of Satan to God , that you may receive forgivenesse of sinnes , and inheritance amongst them that are sanctified by faith in CHRIST . If therefore you would be freed from this darknesse , you must depend upon God ( whom you cannot command at pleasure ) to give the increase , and to acquit you from this misery . Secondly , ye may be convinced hence , not to thinke it strange to see poore sinners to doe that , of which they are afterwards ashamed . The adulterer watcheth for his twilight : the drunkard seeketh his cl●s scorners to couzen his soule and pursue in : the lyar desireth his say-nothing : and all luxuriants hunt out their coverts and thickets : and when they are rowzed by the Iustice of GOD and man , they cannot indure the light , having such evill deeds ; for they are ashamed and confounded . Doe not wonder at all this , and much more in this kinde ; because what they wrought , was done in darknesse , and now it is brought to light . But why should I thinke darkenesse to bee the cause of their shame , seeing many of them have a great deale of knowledge ? It is true in truth , ungodly men may gaine a great measure of knowing knowledge : Iudas preached for Christ , and Julian writ for him yea , unlearned men , whose cure is to feel divinity beating in the pulse of their hearts and lives , above the flowing of it in their braines , may take Heaven by violence , while the more learned ( carefull to know and carelesse to doe ) may bee thrust into Hell. But let them gaine what knowledge they can the understanding singly taken is not that which God most delighteth in , to keepe them from shame by it , but hee dwels in a contrite and broken heart , to keepe them from the power of sin , & horor of shame Secondly , be now exhorted to avoyd the waies of wicked men , which will bring you to such sinnes as darkenesse breeds , and darkenesse feeds . Ye shall one day find that this darknesse breeds carlesnesse , sinful delight , feare , and doubting . In darknesse men are carelesse of their goings and doings : So , while yee are in the wicked way , ye are carelesse of your duties to GOD and man : and yee regard not though ye walk naked ( without the garments of faith in Christ , and the obedience of faith and your shame lyes open . In darknesse sinfull delights are most welcome : when drunkards were more modest , and ashamed of the noon-day , the Apostle saith , they that are drunke are drunke in the night : And Job saith , that the Adulterer hunteth for the twilight , and flattereth himselfe , that GOD cannot pierce thorow the darke cloud . So , while yee are in this blacke way , yee freely drinke of this Cup of the pleasures of sinne , even to the dreggs . In darknesse , they especially that are apprehensive are full of feates , whether they shall receive hurt , full of doubting whether they are , and doe , right or wrong . So while ye are in this pitchy way , in the midst of laughter your heart is heavie : yee some-times feare the hurt yee may suffer , what if I bee sicke ? what if I die ? what if divine Iustice seaze upon mee ? what shall become of me then ? Ye sometimes doubt whether that bee the way to Heaven or Hell , wherein yee walke . If it bee the way to Heaven , which of the Saints of GOD have gone before mee in it thither ? If the way to Hell , why doe I walke in it still ? Besides , yee shall one day finde that this darknesse feeds and nourisheth sin . For as men in darknesse , being set upon a course , will be resolute to doe it still : So while ye are in this way , ye will be fatted in obstinacy against God , and in resolution to doe what ye list . This Christ lamented in Ierusalem , Oh if thou hadst knowne in this thy day the things that belong to thy peace ! but now they are hid from thine eyes . This also may you lament in your selves ( if you could ) with teares of bloud . Perhaps you may think that all this will do you little hurt . But GOD open your eyes in time that you may see to your amendment , that it will bring you to the darkenesse of Hell , where ye shall finde horror without the least comfort , and torment without the least ease . None of the plagues of Aegypt were so afflictive to Pharaoh , as darkenesse was . This extorted from him this speech , which was not heard before , Goe you and your children , and serve the LORD . How much more will ye be pressed with the darknesse of Hell , which is the proper place of torment ! This makes these poore darke creatures , before they come there , to cry out , I shall bee burned in Hell for ever and ever , what shall I doe , what shall I doe ? If therfore there be any feare of God before your eyes , if any bowels of compassion to your miserable body , and soules , avoid these hellish wayes of wicked men while ye are yong Suppose that Iesus Christ , and Satan stood before GOD to plead for you . Christ could say , Behold blessed Father , I have taken their nature upon mee , I have done , and dyed for them , I have presented thee with a full satisfaction , and have offered to them this great grace to heare my Gospell , and beleeve it : yea , I have beene assistant to the ministery of the Church to convince them of their wicked courses , to move them to come to me , to assure them , that I and mine are all theirs , if they repent and believe the Gospell , yet have they not honored me by faith and love . But Sathan plead● , Behold thou great God of Heaven and Earth , I never tooke their nature upon mee , yet they love me and my courses better than themselves . I never did any thing for their good , but for their snare and ruine , yet they cleave to mee and my works of darknesse , my pleasures deceitfull pleasures of sin for a season , more than to thee and thy Word . I never died for them , yet they live and die in my cause and quarrell : drinking , dicing , drabbing , night and day : revelling with thy good creatures , reviling of thy vertuous servants , and resolving still to doe as they have done . I never offered them grace , but sinne , and they have resisted & spurned at that , and accepted this with greedinesse . All this and more , may truely bee said by that Lion of the Tribe of Iudah , and that roaring Lion that seeketh whom hee may devoure . Set your selves to present such a plea to your soules , and thinke whether the devill hath not powerfull reasons to move that GOD , who is a consuming fire , to deliver you up to his hands , so long as you are in darkenesse . What an hell will this be to you before you come to hell , if you repent not ? What an hell will it be to you to saile by , before you come to hell , if ye repent not , and forsake not your sins ? Will yee not thinke of to day , while it is called to day ? Will ye still goe on in the wayes of sinne , though ye cannot prosper ? GOD forbid , the safety of your soules forbids it ; your Covenant in Baptisme forbids it , and all the mercies wherewith the Lord hath renewed you from your youth up hitherto . Ye may thinke your selves safe enough , and that all your darke and riotous courses shall end in a sun-shine of glory and happinesse : but ( alas ) in your way there lye many things at which ye may stumble , and so tumble into the pit of hell unawares , which is the next considerable proportion in this Proverbe , to wit , That wicked men know not at what they stumble . Do ye desire to gaine to your soules from this ? Then weigh with me these three particulars : 1 What it is to stumble ? 2 Whereat they stumble ? and , 3 That they stumble , because they know not at what . To stumble is to take an argument of offence at something , to make them fall still into the wayes of wickednesse . As when the Iewes took these arguments against Christ to conclude against faith in him , He is a man gluttonous , a wine bibber , a friend of Publicans and sinners : Wee say well that thou art a Samaritan , and hast a Divell . And when the Iewes took these arguments against Stephen , We have heard him speake blasphemous words against Moses , against God , against this holy place , and the Law. And when the Corinthians raised this foundation against Saint Paul , This fellow perswadeth men to worship GOD contrary to the Law : and Tertullus in a slanting speech before Foelix , wee have found this man a very pestilence , a mover of sedition among all the Iewes in all the World. These are arguments of offence , to make them that doe receive them still to fall into sin , new sins , old sins , all sins . But whereat ordinarily doe wicked men stumble ? Ordinarily at sixe sorts of things , when they would flatter themselves in their wayes of darkenesse . Either , Ignorance ; or , presumption ; or , despaire ; or , the World ; or , scandall ; or , the peaceable end of sinners , and the contrary of those that have lived more strictly . They stumble at ignorance on both hands . Sometimes they stumble at the ignorance of sin , and so they fall to sin , and care not , feare not , When Iosiah knew not sin , his sweet nature stumbled with the times : but when he heard the Law of God read , he rent his clothes , and melted to the very heart . When Saul lived a Pharisee , the death of Stephen was nothing , it could be swallowed up upon a full stomack : but when the Law came and shewed him what sinne was , when hee saw sinne revive , to pricks , wound , and kill , then he mourned under his captivity . Sometimes they stumble at the ignorance of Repentance : They are like Nicodemus , who cannot heare of a new life , but hee dreames of entring his mothers wombe againe : and like Peters hearers , who when they sinned knew not what they did ; and when they were pricked at the heart for sin , knew not what to doe , Men and brethren , what shall we doe to be saved ? They stumble at presumption , that God will any time accept of them upon any termes . Therfore , at what time soever , saith one : GOD desireth not the death of a sinner , saith another : Christ saith , Come unto me , saith a third : God will that all men should bee saved , saith a fourth . Every presumptuous wretch layeth some sure foundation ( which might be sound and sweet to a true penitent ) which yet will not serve his turne when he is to try the strength of it , no more than Sampsons ▪ greene Cords could binde him , or a rope of sand can pull down an impregnable Castle . They stumble at despaire , and at that on both sides too . Sometimes they despaire of their owne strength . Alas , all the waies of vertue , grace , and glory are too hard for me . I must lie downe in shame , confusion , sinne , and sorrow , but not move a foot to Heaven . When Christ preached that no man could come to him , except it were given him of his Father ; many of his Disciples went backe , and walked no more with him : in so much as CHRIST complained to the twelve , Will yee also forsake mee ? If Christ bee such a manner of person , that accesse to him is so hard , so much above our power , that we must be beholding to a Father whom wee are not acquainted with , then farewell Christ , welcome world who are more familiar . Sometimes againe they despaire of GODS strength and mercy for them . Christ cannot save them , GOD will not save them . Let strength and mercy bee what it will on high , it is too high for them . What is that to me ? I am the worst of unworthy sinners . This cast out Cain , hanged Judas , damned both , and any other that delight in such a downefall . They stumble at the world of honour , pleasure , profit . The stony hearers stumbled at the care-cloth , the thornes of cares for worldly pelfe . The unworthy Guests stumbled at the new bought purchases of Farmes , and Oxen ; and so much as at the new married Wife , I cannot come . The rich worldling at the new Barnes , and store for many dayes . His soule did so alwayes live in them , that hee thought hee should alwayes live with them . Thus they stumbled and fell . The huge blocke of the World was too great for them to leape over into heaven , and therefore downe they fall , and breake their neckes into the wayes of sinne . They stumble at scandall , and at that they trip dangerously on both hands . Sometimes they are loth to offend their wicked companions ; what ? shall I forsake them , scandalize them , goe without them , ( though ) in a better way , make them that are my friends my foes , to neglect and scoffe at mee ? This made Nicodemus come to Christ by night . This made many of the chiefe Rulers believe in him , but they confessed him not , lest they should bee put out of the Synagogue : for they loved the praise of men more than the praise of God. Sometimes againe they take offence at the lives of those that seeme to bee more godly than themselves , and are so ( at least ) by profession . Indeed , these should bee very carefull to adorne the doctrine of our Lord Jesus Christ : and therefore many excellent exhortations are spent upon them , in the most sure Word of GOD. Sometimes they are called upon to behave themselves wisely to them that are without : Sometimes to walke honestly towards them that are without : sometimes , to give no offence neither to Jew , C●●ia● , nor Church of GOD : yet are they not so carefull in the workes of holinesse righteousnesse , and sobriety , as they ought . This is soone espied by wicked men , and so made an argument to stumble at . You will say , They are in darknesse , how then can they spie such a hole in the coat of him that is better than themselves ? I le tell you : when men see a thing that may further them in the way to Heaven , they do receive it inward by the meanes of the spirit , and the sweet beames of grace which shine about them ; For every good giving comes from the Father of lights : but when they see any thing that helpes them onward to Hell , they have a power of seeing from within . As a Cat sees in a darke night by fyring the aire to her selfe , and for her owne uses : so wicked men being set on fire of Hell , can in their darkest state easily kindle a light for their owne uses to find fodder for their soules in their way to Hell-ward . They stumble , Lastly , at the peaceable end of sinners . Truly , they dyed like Lambes , There are no hands in their death : just like the good thiefe upon the Crosse , which with quiet and sweet reaches after grace and glory , breathed out his soule to GOD ; notwithstanding all the wickednesse of his fore-past life : whereas many of those who have lived better , have died with little rest , and no comfort . Hence they stumble thicke and threefold , and make no question to dy no worse than they , though they doe as bad . Thus they stumble and stumble ; and the cause or the signe of all , is this in the Proverbe , They know not at what they stumble . As for sinne , they do not know who they themselves are that sin . They are the creatures of GOD who hath blessed them a thousand wayes , and therefore they should live to the honour of him , and not as if the Devill had made them . They doe not know whom they sin against . It is against an infinite GOD , who is an infinite good , and therefore the least guilt will not so easily bee taken off as they dreame . Can much Niter and much Sope doe it ? Can thousands of Rammes , and ten thousand Rivers of Oyle ? Sinne against a private man , and it is a trespasse or battery ; sin against a King , it is sedition or treason ; but sinne against God , and no name can expresse it , nothing can cleanse it but the bloud of the Lambe , which brings to us the righteousnesse of GOD , which is of infinite worth . They doe not know what sin will worke . It is the wilde Bore of the Wood that laies waste the Vine of our soules : it woundeth the Conscience , defaceth the Image of GOD , and writes upon us Satans Image and superscription : it brings feare , pit , and snare upon the inhabitants of the earth and at the last the vengeance of eternall fire . All this and much more , about sin , these poore wretches doe not know , and hence they stumble upon sinne , and ruine . As for Repentance they know neither the necessity , worke , or worth of it . Doe they present this to their soules , that except they repent , they shall perish ? Yes that they doe , and therefore they will repent hereafter . Yea , but are they not deceived in the worke of it ? Doe they not thinke it to bee the worke of an houre , when the whole life of a man were but enough for us to walke in that way ? Doe they not thinke it to bee nothing but a conviction for sinne , a sorrow for sinne , and a crying God mercy ? Doe they know that it implyes sorrow for sinne seene , purpose to forsake sin sorrowed for , and to returne unto God ? Or know they that it is accompanied ( if it be saving ) with an holy course in godlinesse and righteousnesse ? No such matter . It is so slenderly looked after : and so poorely prized by them , that they take it up as old shooes , when they have none else to weare : when they have not a day to live , and an houre to spend in sinne , then they will repent , what ever come of it . Thus these miserable wretches , when they have built a Castle of their owne Repentance , not Gods , do stumble at they know not what . Now , for presumption ( woe is them ) whatsoever they dreame of Mountaines of mercy , They know not the power of GODS wrath . They thinke him to bee made up of nothing but mercy , and that hee should doe them wrong , if they should not have it . They see the light of his countenance so long in their health and prosperity , that they presume hee cannot bend his browes , and turne his backe in after daies . Doe they remember that after God had made the world , his first act was an act of justice upon lapsed Angels , who , though they were in Heaven , were cast downe into Hell , and delivered into the chaines of darknesse , to bee reserved unto judgement ? Have they forgotten that his next worke was a worke of justice upon Adam in Paradise ; and the third that wee reade , of a worke of justice upon Cain for committing murther but once ? Have they not read that GOD drowned the first world , first for imaginations ? Or that he burned with fire and brimstone Sodome and her wicked sisters , for pride , fulnesse of bread , abundance of idlenesse , which hatched plenty of lust ? Is the justice of GOD upon the world cleane gone out of minde , when his Church was in a Corner , and but a little flocke ? Or will they not see the justice of God upon Christ , Our surety , in the similitude of sinfull flesh ; that hee did not escape it , being made sin for us ( that is , by being a sacrifice for sin ) that wee might be the righteousnesse of GOD in him ? They have forgotten all prints of Iustice , that they may put farre from them the evill day , and sinne without feare . But that God that is a God of mercy , for the vessels of mercy , is for those who by wilfull sins make themselves the vessels of wrath , a consuming fire : yea , and when his hand takes hold of judgement , hee will make his sword drunke with bloud . Then shall they know what now they willingly know not , that hee that blesseth himselfe in his heart , saying , I shall have peace though I walke in the imagination of my heart , to adde drunkennesse to thirst , the Lord will not bee mercifull unto him . Doe they stumble at despaire of their owne strength : It is at they know not what still . For doe they not shew great strength in sinne ? Why then will they not try what they can doe in vertue ? Hath not CHRIST promised his assistance in the Word of GOD , and Sacraments ? Why will they neglect CHRISTS hand , which is put under to helpe ? Why will they not be strong in the Lord , and in the power of his might , that they may be able to doe all things through him that helpeth them ? Will they more impotently stumble at the despaire of Gods mercy ? Surely they stumble at they know not what . For God is good unto wicked men , much more to those that truely repent . Doth not his Sun and raine blesse obdurate sinners ? much more hath hee the blessing of peace for those that tremble at his Word , and are weary and heavie laden with their sinnes . For will they forget how willingly GOD reasoneth with the rebellious Iewes , and promiseth that upon Repentance he will make their twice dipt scarlet sinnes as white as wooll ? Or doe they not regard that GOD tels them that mercy pleaseth him . If hee come in a work of justice , hee shaves with a Raser that is hired ( as if hee had no instrument of his owne to execute wrath : ) but if he comes in a worke of mercy , it is his own work , his proper worke . But they forget this , as if Christs bloud did not triumph over all the sins of penitents , even to the bathing of them that turne to him , who shed it by murther : this they forget , and so doe stumble at headlong despaire . Doe they stumble at the world ? Alas , they know not at what . What is all the world if wee could graspe it into an handfull ? It flattereth while it smileth , and the glory of it passeth away . Have wee the confluence of all worlds goods ? They cannot keepe off a thousand miseries ; Gowts , Consumption , Fevers , Stone , Strangury , death are the portions of this worlds wantons . And when that goes from us , or we from that , it gives a bitter farewell to the lovers of it . Though a man live many dayes , ●●t let him remember the dayes of darknesse , which will come first or last , and then farewell profit , farewell pleasure , farewell honour : the white sticke must be broken , worldly comforts must vanish , and if yee have not built your nest in the Rocke Christ , the wind will take you , the world will spew you out , and whither then ? Doe they stumble at the offence of their companions ? It is at they know not what stil . Call for them all , whom you are loth now to offend in pleasing GOD , and what can they doe ? As the Winter brookes they passe away , faith Iob. Are they touched for sinne ? They will bee glad to bee rid of them : away from mee yee wicked , I will keep the Commandements of my GOD. Doth the wrath of GOD come ? They can say , alas my brother , alas his glory ; but as the wrath of man cannot accomplish the righteousnesse of GOD ; so nor the power of man can stand ( with comfort ) against the wrath of GOD. Doth poverty come as an armed man ? A worldly friend will help once , a godlie friend will helpe twice , but daily to hang upon the pockets , and purse-strings of others , is like a curst wife , a continuall dropping ; away with such a like fellow from off the earth , the land is not able to beare such a loathsome guest . Doth death come with this Iron Law , You must goe and make your bed in darkenesse , where they must say to corruption , thou art my mother ; to the Worme thou art my brother and sister ? Where are their companions now ? One stands by and weepes , but cannot helpe : another would come , but feares the flashes of reproofe for godlesse courses : but let them all come , can they deliver their bodies from the grave , and their soules from the hand of Hell ? The Redemption of a soule cost more than so : they must let that alone for ever . What matters it then to offend such , so they may please God ? Doe they now stumble at the lapses and falls of those that seeme better than themselves ? Is it not still at they know not what ? If a Christian sinne , it is not because hee is a Christian , but because hee is a Christian no more : it is not the profession , but the person that is in all the fault . Hee that is a good Christian , should answer like that blessed Martyr , who when hee was asked what was his name ? hee answered . Christian : what was his Countrey , answered , Christian : what were his hopes , thoughts words , and deeds ? Hee answered Christian . He was a Christian all over : and if it bee otherwise , Christianity must not bee blamed , but sinne in him , and Sathan out of him , that put on that faire hood to cover their deformitie . Besides , sinne shall condemn them , not justifie the wicked stumbler . They shall goe to hell for that without Repentance : the wicked shall not goe to Heaven for being wors● , because they are bad . And what doe they stumble at now ? Is it at the peaceable end of sinners ? It is still at they know not what . For it is not ever true that wicked men finde such a calme when death approacheth : somtimes Hell fire flasheth upon them then : sometimes they miserably cry out , I am damned , I am damned , I must to Hell : and when it is true , GOD , Satan , and themselves , have an hand in it , God justly seales them up to hardnesse of heart , and then like the Leviathan , they laugh at the Speare . Satan covers their sins , and lockes in their thoughts to dreame of golden Mountaines . Hee labours to make their life and death to be an heaven here , that hee may the more cunningly bring them to hell hereafter . Themselves have accustomed themselves to sinne , and custome in sinne takes away the sense of sinning , and so like Nabal , their heart dies like a stone . And put case that Gods good people be disquieted when death appeareth ; They draw neere to GOD , and see themselves abominable as Esau . They have a circumcised heart , and so are tender at the least touch : which Satan perceiving , hee drives home with all his rage , and skill , to slander his godly course , because his time is but short . Thus now ye have the whole Proverbe , which sets forth a rule to your miserable example to shew the miserable estate of those that are , and walk , and stand , and sit , in the darke wayes of sin and wickednesse . What shall I say to you Young men ? O that I could speake to your hearts so powerfully , that yee may be rowzed from lying under the dominion of sinne any longer ! Oh that my Doctrine might drop as the raine , and my speech might distill as the dew , as the small raine upon the tender herbe , and as the showers upon the grasse ! Yee have heard the woe , woe , woe , to wicked men . Sometimes this keepes them off from vertue and grace , and sometimes that . Here they stumble , and there they stumble , before , behind , on this side , and on that , and at last tumble into despaire , and Hell for evermore . Francis Spyra stumbled thus , when hee cried out , I would faine be in Hell , to try the worst that God can doe . And that outlandish wretch thus , who would have given all to his soul , not to forsake him : but when nothing would serve the turne , but he must die , he commended his soule to the devill to be carried into everlasting torments . And that English wretch thus , I give my goods to the King whom I have cozened , my body to the earth , and my soule to the Devill . And that other wretch ( not worthy of a name ) thus , My soule I bequeath to the devill who ownes it ; my Wife to the Devill who drew mee to my ungodly life ; and my Chaplaine to the Devill who flattered mee in it . But ( deare young men ) doe not yee so Lay hold of eternall life ; and pull your selves ( by the mighty power of GOD ) into that way . Vse no arguments to pull your selves into , or keepe your selves in the way of sinne . Quit your selves like men , and the God of Heaven stand by you for your helpe and succour . Now is the accepted time , now is the houre of salvation . God hath shot a warning peece from Heaven , stand not out ; but vaile to him , before he shoot the vollies of his vengeance against you irrecoverably . Yee have many motives to make you look about you now for grace and glory . First , your age is a most unsettled age , pestered with many lusts of youth , which drop by drop may fall upon you , till you are suddenly over head and eares That which hath been formerly fained of Hercules , that he stood in two wayes , ready to take either , is true of you . For as a strait tree which is loose at the root standeth trembling , and being unsetled , with a little strength is pulled this way , or that way : so is it with you who are ready to bee swayed with winde and tyde every way . Secondly , you will easily savour ever of that first liquor which is put into you . Receive the distilled dewes of grace from the Spirit of God , and what a sweet savour shall yee be in the nostrils of God , and man ? Receive the bloudy showers of devillish and worldly temptations , and how will ye stinke like Sodome and her Sisters ? If a man , by his owne , and others disorders , have his body made crooked when young , he will be crooked in bud , blossome , leafe , fruit , and age ; but if hee bee strait th● ( hee by the grace of GOD ) continues strait still . So will it bee with you : that which is crooked cannot be made straite , and that which is wanting cannot bee numbred . Thirdly , ye are now subject to the horriblest sins . That natural corruption which is rooted in all mankinde , hath in your age more instruments to bring it to outward appearance , as flour●shing wit to invent , and dexterity in other members to put in execution . As therefore , they that are sick of burning feavers have need of cooling things , and stomackefull Colts have need of stronger bits : so the fury of your age must bee held in , as with a bit and bridle , lest it run upon you , and lay your honour in the dust . Fourthly , your sinnes being committed will cry loudest . These made David cry out , remember not the sins of my youth , when my service would have beene most acceptable . These made Iob complaine , Thou writest bitter things against mee , and makest mee possesse the iniquities of my youth . These made Paul ply Timothy , to flee the lusts of youth . And these will make you pittifully cry out too late , We have wearied our selves in the wayes of wickednesse , when our paths were spred with butter . When we were strong , lusty , and able to doe God service , wee served the Devill : and now when God distributeth sorrowes in his anger , our bones are full of the sinnes of our youth , which shall lye downe with us in the dust . 5. Lastly , you think that you have a priviledge by your age : youth must have its course , they must sowe their wilde Oats . But the counsell of the Spirit is otherwise , In the morning sow thy seede , and in the evening with-hold not thy hand , for thou knowest not whether shall prosper . Therefore Salomon thinkes such more worthy to be laught at , then to bee anred , Rejoyce O young man in thy youth , and let thy heart cheere thee in the dayes of thy youth , and walke in the wayes of thy heart , and in the sight of thine eyes : but know thou that for all these things GOD will bring thee to judgement . And David doth tie up your untamed age to the hornes of the Altar , saying , that even you must clense your wayes , by taking heed thereto according to his word . If therefore there bee any feare of GOD before your eyes , if yee have any bowels of compassion to your poore soules , walke not in the darke waies of the wicked . Open your eyes to see all the stumbling blocks of wicked men , and stumble not into their paths . O thinke what may come hereafter ; how soone you may die , goe hence , and bee no more seene . One dies in full strength , being wholly at ease and quiet . His brests are full of milke , and his bones are full of marrow : and another dies in the bitternesse of his soule , and never eateth with pleasure : and then without the grace of Repentance , the mercy of pardon , I must to Hell , to millions of millions of torments . Farewell companions , farewell time , farewell pleasure ; farewell friends , farewell all your perswasions , &c. and shall I say welcome Hell ? O no : I would give thousands of Rams , and tenne thousand Rivers of Oyle ; yea , the fruit of my body for the sin of my soule : but the just Iudge will not accept it , cut it downe , why cumbreth it the ground : depart from me , I know thee not . Thus you have had your example and your rule , both shewing the misery of a wicked life : you have had my charge and discharge . Shall it fall like raine upon the barren Rockes and Mountaines without fruit ? Shall it not move one soule to goe from the dens of sinne to GOD ? If not , as noble Terentius , when hee had petitioned for the Christians , and saw it torne in peeces before his face , gathered up the peeces , and said , I have my reward : I have not sued for gold , silver , honour , or pleasure , but a Church . So say I , in the middest of your neglect , I have not sued for your gold or silver , for your houses and lands , for your drinkes , dice , or drabs , but for your soules , your precious soules . If I cannot or shall not wooe them to come to Christ , God raise up some child of the Bride-chamber which may doe it better . If neither I nor others can prevaile , feare that speech of Elies sons , they hearkened not unto the voice of their father , because the LORD would slay them . In such a case , Oh that my head were full of water , and mine eyes a fountaine of teares , that I may weep day and night for the miserable young men of my people . But GOD grant I may have no such cause : God grant you may not bee in such a state : God grant you may bee now wise to salvation . For it is your salvation God would have , it is your salvation I would have : and woe unto you if you bee enemies to desires so good , and no lesse usefull than for your salvation , your salvation for ever and ever . GOD guide your hearts to the love of God , and to the waiting for of Christ . FINIS . A POST-SCRIPT TO THE READER of this Warning-peece , of the use of examples . LONDON , Printed by T. B. 1639. A Post-script to the Reader of this Warning peece , of the use of Examples . GOod Reader stay a while : thou hast not yet done . I have for thy good , set before thee an old Rule , and new examples : and of the abuse of examples I am not ignorant . Some looke upon them so as to imitate them , be they never so bad . As Augustus a learned Prince , filled his Empire with Schollers : so Tiberius , a dissembling Prince , with dissemblers : Iulian , an Apostate Prince , with Apostates : and Jeroboham a Calvish Prince , with Idolaters . Others looke upon them so , as to hate the persons as well as the sins . Every fearefull accident , either in the life or death of men , speakes to them the language of damnation . Howsoever they be abused , I am sure it is most fit , yea excellent , to have the white booke of Gods mercies , and the blacke Booke of judgements , alwayes before our eyes . The abuse doth not take away the use no more than the Spartans shewed themselves wise in rooting out their Vines , because their people abused their Wine to drunkennesse . I am sure wee have the example of GOD Himselfe , who would not silence the patternes both of sinne , and judgement , of those hee dearely loved . And if we be versed in his Booke , wee may observe , that he hath beene pleased to make many uses of such examples . Sometimes by them hee doth threaten , Remember what the Lord did unto Myriam . Did not Acham the sonne of Zerah commit a trespasse in the accursed thing ? Wherefore doe you harden your hearts as the Aegyptians and Pharaoh ? If yee doe as they have done , yee shall bee punished as they have beene . Sometimes by them hee doth reproach unthankefull people . Did not I deliver you from the Aegyptians and from the Amorites , from the children of Amon , and from the Philistims ? O my people , remember what Balack King of Moab consulted , and what Balaam the sonne of Beor answered from Shittim to Gilgal . Are yee not ashamed to offend such a GOD as I , who have neither beene a barren Wildernesse , nor a dry Land ? Sometimes by them he comforteth and strengtheneth the hands of the weak , Thine eyes have seene all that the Lord your God hath done unto these two Kings . This your trouble is as the waters of Noah to mee : as I have said , they shall no more goe over the Earth : so , nor your afflictions shall overwhelme you . Will you be dismaied in any trouble , or cast off your confidence , as if Gods hand were tyed up now more than in those dayes ? Sometimes by them hee doth maintaine great points of godlinesse . Was not Abraham our Father justified by workes ? Not to glory in before God : for Abraham beleeved God , and it was counted to him for righteousnesse : but to make him stand out against the blasphemies of the world , the accusations of Conscience , and the upbraidings of a dead faith . And will not yee who must bee the children of Abraham , or perish , walke in the way of so worthy a Father ? Sometimes by them hee doth disswade from vice . Bee not Idolaters as were some of them . Let us not commit fornication as some of them did , and fell in one day three and twenty thousand . Let us not tempt Christ , as some of them also tempted , and were destroyed of Serpents . Neither murmure as some of them murmured , and were destroyed of the destroyer . if yee goe on in such a way , and will not be disswaded , yee will meet with the same plagues which they have found , or worse . Sometimes by them he gives promonition and caution . I feare least by any meanes , as the Serpent beguiled Eve through his subtilty , so your mindes should bee corrupted from the simplicity that is in Christ . Will yee not take heed lest lesse policy make you to fall , as Eve fell , which was full of bitternesse to her and hers ? All this use and more hath our good God made of examples , not onely because like leaking Vessels we are apt daily to runne out , and to forget our fashion which we saw in the Glasse , if it be not still represented to us : but also because of the singular profit of examples . For as they profit a world of people , they being like a burning Beacon giving light before men ; and being like fire whereat we may give light to thousands of Candles : so doe they last long and hold out to the worlds end , as the poore Widowes mites , and Lots Wifes transmutation . Neither is it in vaine that GOD hath taken such a course as this . It is all for our good , that wee may know how to use examples according to their severall natures . But among the rest you may reape a threefold benefit by them . First , an Observation of the customes and usages of the Church and enemies of it . This will bee an adjument to wisdome , which is ordinarily attaineable by experience of our owne dayes , and memory of others . Next an Illustration of the faith , and manners of others , what ever they be . For examples doe not make faith and manners , but give patternes of Gods rules , for the more Expedite practise of them . And lastly , a declaration of Gods ordinary providence in his acts of wisedome , goodnesse , mercy , justice , and the like . From these two uses the world doth , mostly , too farre wander . For want of the first , the Church is many times filled with Schismes , and disorders . For want of the second , faith and manners are not so cleared , and examples are taken up as necessary Lawes , which onely shew a lawfulnesse where the rule of Scripture doth not oppose . For want of the third , God passeth by , and wee know it not . Let him bee never so wise , by the neglect of the example , we admire it not . Let him be never so good , by the neglect of the example , we love it not . Let him be never so mercifull , by the neglect of the example , we imbrace it not . Let him be never so just , by the neglect of the example , wee doe not feare and tremble , and avoide the rockes of sinne : and hence it is that I have beene induced to propound these examples unto you also . It may bee that sometimes men doe observe the way of GOD in the whirewind of justice : but either they are willing to thinke it not so great as it is ; or to judge it to reach further than our good God intendeth it . If men do think the first , it is because they would flatter themselves in like sinnes . Loth they are to thinke that God should punish that which they love ; or that danger should happen to them who have done as they meane to doe still . If men judge the second , it is because they want charity , and judgement in the wayes of God. Sometimes GOD gives an example of his justice which begins here , and continues for ever and ever : as in many of the drowned first world , and roasted Sodomites . God never made mee so skilfull in his Throne businesse , as to define peremptorily , that every suckling and infant of those miserable ones were cast into the bottomelesse hell . Hee onely sayes that the floud did sweepe them away , and they were burned with fire and brimstone , and there leaves us to leave the rest to GOD. They were not in the Arke indeed , nor was Iob in the visible Church , as Isaac and the rest of the Patriarchs were , yet might the All-eye looke upon them as he pleased , and judge , or spare . Sometimes God gives an example of his justice which dies here , and ( for ought wee know ) may end in glory . Thus we are said to bee judged that wee might not bee condemned by the world . No man will judge Iosiah or Ionathan for their untimely deaths . They died in peace , though they died in warre ; in peace with God , in warre with men . Nor will they resolvedly reprobate the soules of Er , and Onan , Nadab , and Abihu , Ananias , and Saphira , or their likes . Their sins were great , and grievous , yea damnable , and therefore GOD brought fearefull judgements upon them : and as hee hath said , so hath hee done , bloudy and deceitfull men shall not live out halfe their dayes . But for their soules , and how farre his justice extended to them , is among the secrets of his government , and past our cognizance . It is an old lesson never to bee forgotten , That secret things belong to the Lord our God , but those things that are revealed , to us , and to our children for ever . But what is all this to our examples in this Warning-peece ? If you apply it aright you shall know how to use them to your good . Bee sure therefore to see Gods hand in both , and his anger against sin in both ; without that , such judgings could not ordinarily come into the world . Bee sure also not to extend GODS justice further than what you see or heare . Thus farre God hath gone , goe you no further . Cannot GOD take up his people and whippe them soundly for sinne , but presently the rash world must cry out , They are bastards , and not f●r GODS rest ? Indeed you see or heare that one of them had a debauched and wicked life . God saw it , and thrust him downe to the gates of hell , and so he did fearefully judge him in this world . Yet withall hee had such remorse , confession , selfe condemnation , desire of others good , and of his owne ( though with despaire , ) that God hath given us reasons of charity to his soule , and kept the rule of certainty to himselfe onely . Notwithstanding , let no man of such a course presume ; God comes as a swift witnesse against such , and will make his sword drunke with their bloud . For hee will wound the hairy scalpe of every one that goes on still in wickednesse . You see also , or heare , that the other of them had a great deale better life . It is true also , that ( thus much being confessed ) hee closed too long and too much with the world , as all that knew him well , complained . He was also unthankfull to a parish who had beene loving to a poore father of his ( in a free gift of a good maintenance from them , ) when hee would not bee perswaded ( both befor the setling of any Will , and before the setling of his last ) to give a poore pittance out of his great estate to that loving Parish for pious uses , hee having no children of his owne . God saw this too , and whipt him to the purpose , before hee went hence and was no more seene . Would not GOD have an irreligious world see how ne-necessary it is to breake off a wicked life by Repentance , and how usefull to honour GOD with our riches ? It would make a good mans heart to bleed , that the world should have a second floud of sinne by some , and that , by others , pious and publike workes should bee neglected , opposed and grumbled at , as if mens riches were their owne , and they might doe with them what they list , as if they were gods . Shall private persons and affaires ( not worth a dunghill to the businesses of GOD ) bee the onely object of bounty and munificence ? If in such a case GOD withdraw his countenance and frowne , is it not worthy our notice ? Let God bee GOD , and doe his owne worke , in sparing their soules for ever as hee pleaseth : yet let him shew us examples too of what wee ought to doe , or what wee shall suffer . For if wee doe not amend ( for ought I know ) he may , and will doe according to our patternes , take away our comforts here , and our comforts for ever and ever , which is infinitely more : I shut up all in a word . Looke upon your examples and feare and tremble . If they have found GOD thus angry who have beene overtaken by indulged , and over powring infirmities , how will he look upon you if ye neglect , and scorn , after such warnings ? Yet look upon them so , as you leave not Charitie behinde . Yee may have hope to conceive well of them ( who were judged in this world , ) because yee knew not their hearts . Yee can have no hope to conceive well of your selves in so doing , because yee know your owne hearts better . You are apt in excusing some to flatter your selves , and in accusing others to justifie your selves too farre . Neither of these can doe well in the day of your account , which I desire may bee comfortable unto you in the day of our LORD IESUS CHRIST . 1 Cor. 10.11 . All these things happened unto them for ensamples : and they are written for our admonition upon whom the ends of the world are come . FINIS . Imprimater . Thomas Weekes , Cap , Domest . Epis . Lond. Notes, typically marginal, from the original text Notes for div A19568-e250 Not onely as they but worse . So he was accounted of all about us some years before he dyed . So may a good man have , by some distemper or over-powring temptation , to lash some sin for the example of others . I meane an uncomfortable death , not judging his eternall estate . Notes for div A19568-e580 Gen. 29.26 2 Sam. 1.19 , 20 , &c. Act. 9.39 . Magis vi vorum sola tia quam mortuorum subfidia . This yong man is called miserable . Not in respect of Gods judgment final . For from him are many arguments of hope . 2 Tim. 2.16 . Phil. 3.12 . Gal. 3.9 . Mar. 5.26 . Col. 4.14 . But in respect of his own feeling . 1 Pet. 3 15. This had a deepe ground . Christmasseday . 1635. And next his owne apprehension upon it . Manifested by many fearefull speeches . And plaine judgments against himselfe . Prov. 1.24 ▪ 25 , 26 , 27. The Text Pro. 4.19 . 1. Connected v. 1 . & 10. Verse 14. Vers . 15. Vers . 16. Vers . 17. Verse 18. Verse 9. 2. Divided . 3. Expounded . Propos . 1. 1. What the way of the wicked is . Psal . 1. ult . 2. How it is darkenesse . Negatio lucis primitivae . Luk. 1.19 . Ioh. 9.39 . Ioh. 8.12 . Esa . 61 3. 2 Tim. 1.10 . Ioh. 3.19 . Eph. 4.19 . Rom. 1.31 . Eph. 5.30 . Esa . 57.21 . Mat. 8.12 . Psal . 69. Ephes . 5.8 Luke 12. Luk 19.2 . 1 Tim. 6.9 . Eph. 6 10. 1 Ioh. 2.11 . 4. Why the wayes of the wicked are darkenesse . Venebrae à tenendo . Exod 10. Ioh. 12.35 . Vivant aliud agendo , nibil agendo , aliter ●gendo . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nox a nocendo . Ier. 8.4 , 5. Psalm . 14. Lamen . 1. Esa . 3.9 . Appli . 1 Ioh. 2.13 . 1. Hence wicked men are convinced of their miserable estate . Ob. Though they see it not . Sol. Ioh. 5 41. Ob. And though they feele it not . Sol. Object . Potentia est dispositio rei ad actū . Potentia naturalis , vi principii interni . 2. Potentia obedientialis , vi principij externi . Ioh. 2. Act. 26.18 . 2. Therefore thinke it not strange to see the wicked doe , shamefull things . Ob. Though they doe think their darkenesse not the cause of their shame because they know much . Sol. Surgunt indocti , & rapiunt coelum , & nos doctores trucimur in innum . Esay 66.2 . 2. Therefore be exhorted to avoide the wayes of wicked men . Apoc. 16.15 1 Thes . 5. Luk 19.41 , 42. Ob. Sol. To your hurt , though you thinke it will doe you little or no hurt . Exo. 10.24 . Propos . 1. What it is to stumble . Mat. 11.19 . Ioh. 8.48 . Acts 6.11.13 . Acts 18.13 . Acts 24.5 . Rom. 7. Iohn 3. Acts 2. 3. At despaire of their owne strength . Ioh. 6.65 , 66 , 67. 2. Of Gods strength . 4. At the world . Matth. ●3 . Matth 22. 5. A● scandall Being loath to offend their wicked companions . Ioh 3.1 . Ioh. 12.42 , 43. And being offended at the lives of professors . Tit. ● . 1 Thes . 4.12 . 1 Cor. 10.32 . which they easily espy though they are in darknesse . Iames 1. From a light not from without but from within . Iames 3. 6. At the peaceable end of sinners . Psal . 73. And the troubled deaths of the Godly . 3. They stumble because they know not at what 1. They know not who they are that sinne . 2. Whom they sinne ●gainst . Micah 6. 1 Ioh. 1. Rom. 3. 2 Cor. 5. 3. What sinne will worke . 2. They know not 1. The necessity of repentance . Luk. 13. 2. Nor the work of it . 3. Nor the worth of it . 3. They know not the power of GODS wrath . Psal . 91. In the workes of this justice . 2 Pet. 2.4 . Genesis 4. Gen. 6.5 . Gen , 8.21 . Gen. 19 ▪ Ezek. 16. Hebr. 9 Rom. 8 3. 2 Cor. 5.21 Rom. 11. Deut. 22.41 , 42. 2 Pet. 3. Deut. 29.19 , 20. 4. They know not what they can do in good because they try not . Esa . 59.29 . 1 Cor. 11.24 , 25. Tit. 3.5 . Eph. 6. Phil. 4.13 . 5. They know not what is the power of Gods m●●●y . Si peccantibus , multo magis poeni●atibus . Esa . 66. Matth. 11. To embrace penitents . Esay 1. Mic. 7.18 . Esa . 7.20 . Esa . 28.21 . Opus justitiae est opus alienum . Acts 〈…〉 . They know not how weake all the world is if it were on their side . 1 Cor. 7. Eccl. 11. Esa . 41.16 . 7. They know not how little their companions can do for them . Psalm . 119. Iames 1. Psalm 6. Prov. 6. Psal . 49. 8. They know not that the falls of Christians is , because they are not Christians enough . 9. They know not that sinners end is not alwayes peaceable . And when it is . Durities hominis peccatum ob duratio judicii Dei. it yeilds no comfort . Consuetudo peccandi tollit sensum peccati 1 Sam. 25. And yet the unquiet end of the godly may . Esay 6. Appli . Therefore let this proverbe sinke into your harts . Deut. 32.2 . Many have thus stumbled . But do not you young men stumble thus . 2 Cor. 6. Consider your motives to look about you . Your age is most unsetled . 2. You will easily savour ever of your first liquor . Eccl. 1.15 . 3. Yee are now subject to the horriblest sinnes , 4. Your sins will cry loudest . Psal . 25.7 . Iob 13.26 . 2 Tim. 2.22 . Iob 21.17 . Iob 20.11 . 5. Your age hath no priviledge to sinne . Eccl. 11.6 . Eccl. 11.5 . Psal . 119.5 . Therefore stumble not at any of these blockes . Think how soone yee may dye . Iob 21.23.24 , 25. And then what danger will follow . With fearfull complaints in vaine . Mic. 6.7 . Luk. 13.7 . Mat. 7.25 . and 25 , 12. I Sam. 2.25 . Ier. 9.1 . Notes for div A19568-e6270 Vses of examples . 1. To threaten ▪ Deut. 24 9. Iosh . 22.20 . 1 Sam. 6.6 . 2. To reproach Iudg. 10.17 . Mic. 6 ▪ 5. 3. To comfort . Deut. 3.21 . Esa . 54.9 . 4. To maintaine truth . Iam. 2.21 . Rom. 4.2 , 3. 5. To disswade from vice . 1 Cor. 10.7 , 8 , 9 , &c. Exo. 32.6 . Num. 25.9 . Num. 21 6. Numb . 14.37 . 6. To forewarne . 2 Cor. 11.3 . Why examples are of such use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iam. 1.2 3. A threefold benefit by examples . 1. Observation . 2. Illustration 3. Declaration of providence . The world doth not make this benefit . How men doe make use of examples of Iustice . And how they should from the several waies of Gods shewing Iustice . 1 Cor. 11.32 . Psal . 55.23 . Deut. 29.29 The Application of the use of examples to this Warning-peece . Psal . 68 21. Dan. 4.27 . Prov. 3.9 . 
A20734	----	A funerall sermon preached at Watton in Hertfordshire, at the buriall of the ancient and worthy knight, Sir Philip Boteler, Decemb. 9. 1606 Downame, George, d. 1634. 1607 Approx. 84 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A20734 STC 7116 ESTC S110134 99845745 99845745 10666 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20734) Transcribed from: (Early English Books Online ; image set 10666) Images scanned from microfilm: (Early English books, 1475-1640 ; 955:12) A funerall sermon preached at Watton in Hertfordshire, at the buriall of the ancient and worthy knight, Sir Philip Boteler, Decemb. 9. 1606 Downame, George, d. 1634. [2], 73, [1] p. Printed by Felix Kyngston and Martin Clarke, At London : 1607. Reproduction of the original in Dr. Williams's Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Funeral sermons -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 Andrew Kuster Sampled and proofread 2004-12 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A FVNERALL SERMON PREACHED AT WATTON IN Hertfordshire , at the buriall of the ancient and worthy Knight , Sir PHILIP BOTELER , Decemb. 9. 1606. By G. Downame Doctor in Diuinitie . AT LONDON , Printed by FILIX KYNGSTON and Martin Clarke . 1607. A FVNERALL SERMON , PREACHED at Walton in Hertfordshire , at the buriall of the ancient and worthy Knight , Sir Philip Boteler , Decemb. 9. 1606. REVEL . 14. 13. And I heard a voice from heauen , saying vnto me , write , Blessed are the dead which die in the Lord , from thenceforth : ●ea , saith he spirit , that they may rest from their labours , and their workes doe follow with then . THE holie Ghost hauing in the former chapter from the II. verse to the end , described Antichrist , ( as all * doe agree ) and hauing in the 8. verse of this chapter foretold the ●uine of the Antichristian seare signified ●y the fall of Babylon , which was to follow vpon the preaching of the eternall Gospell foreshewed vers . 7 : he endeuoureth in the verses following euen vnto the end of this text , by two most forcible arguments to draw men out of Babylon , and to withdraw them from Antichrist : the one , importing those fearefull punishments , which shall befall them , who after the reuelation of Antichrist by the preaching of the Gospell , shall ioyne themselues vnto him : the other , expressing the happie estate of those , who not suffering themselues to bee seduced by Antichrist , doe die in the true faith of Christ. The former argument is propounded vers . 9. 10. 11. If any ●an ( saith he ) worship the beast and his image , and receiue his marke on his forehead , 〈◊〉 vpon his hand , that is , ( as I haue euidenty proued in my treatise of Antichrist , vhereunto for breuitie sake I doe now referre you ) whosoeuer liueth and dieth a re●lute and absolute Papist , acknowledging the Popes supremacie , professing the Antichristian faith , and practising the Idol●tries and superstitions of the apostatic● Church of Rome ; He shall drinke of t● wine of Gods wrath , yea , of the pure wine powred ( that is prepared to be drunke ) in the cup of his wrath , whereby is meant euerlasting damnation , prepared for the wicked , wherein iudgement not to bee allaied with mercie , shall bee executed vpon them . Which iudgement , for the greatnes is most horrible , for they shall be tormented in fire and brimstone : for continuance is not only without end , for the smoke of their torment shall ascend euermore , but also without intermission , for they shall haue no rest day nor night . And lest any man should think it hard , that men being either terrified by the crueltie of Antichrist , or seduced by his craft , to ioyne with him , shal euerlastingly bee tormented in fire and brimstone : the holy Ghost preuenteth this obiection , vers . 12. Hereby ( saith he ) the patience of the Saints is tried , and here are they that keepe the commaundements of God , and the faith of Iesus discerned . For howsoeuer the vnsound Christian may be peruerted by Antichrist : yet it is impossible ( saith our Sauiour ) that the elect should finally be seduced by him : Matth. 24. 24. By this argument therefore men are to be perswaded , as they tender the saluation of their soules , so to beware that they doe not encline to Poperie ; or if they be Papists alreadie , to come out of Babylon , as they are exhorted Reue. 18 4. For as Chrysostome rightly obserueth on 2. Thess. 2. 10. Antichrist preuaileth in them that perish ; or as Ierome speaketh , in them who are prepared vnto destruction . Vpon whom ( saith the Apostle ) because they haue not receiued the loue of the truth that they might be saued , the Lord sendeth the efficacie of error , that they may beleeue lies ; that all they might be damned which beleeue not the truth , but haue pleasure in vnrighteousnes : whereby hee meaneth the mysterie of iniquitie , which is Antichristianisme , that is to say , Poperie . The other argument expressing the blessed estate of those that die , not in the religion of Antichrist ( which the Papists doe ) but in the true saith of Christ , opposed to the religion of Antichrist , and professed in the Churches , which are reformed by the preaching of the eternall Gospell , is contained in these word● which I haue read vnto you . And therefore as the former reason must ( if wee would not be damned ) disswade vs from Poperie ; so this argument must perswade vs , if wee would be saued , to bee sincere and constant professors of the true faith of Christ , which by the vnspeakable mercie of God towards vs , is professed among vs. For if we shall liue and die in this faith as true and sound professors thereof , ( as our hope is this worthie Knight did ) then shal our estate , so soone as this life is ended , bee most happie and blessed , as the holy Ghost doth assure vs in this text . Wherein ( that I may now come to the words themselues ) the present felicitie of all those that die in the Lord , is not onely affirmed , viz. in these words , Bles● are the dead , which die in the Lord from thenceforth , but also confirmed and prooued , both by authoritie and reason . The authoritie is , first , a voice from heauen , not only auouching this truth , but also commanding Iohn to write it . Secondly , the testimonie of the spirit : Euen so , saith the spirit . The reason why those which die in the Lord are presently happie , is , because they rest from their labours and molestations , and their works ( meaning the blessed reward of their workes ) follow with , or accompanie them . As if hee should haue said , They which die in the Lord are foorthwith happie , because death to them is the end of all miserie & trouble , and the beginning of euerlasting happinesse . Now whereas the holy Ghost doth not onely deliuer this assertion , that the dead which die in the Lord are blessed , but is so carefull to countenance and prooue the same vnto vs , and well are wee to be assured , that his care is not superfluous ; this is therefore an euident token , that men commonly in the world be of another opinion , which is the cause why the holy Ghost saw it needfull not onely to deliuer this truth , but also to ratifie and confirme it . For first , men commonly account it a miserable thing to die ; and naturally are so affraide of death , as to saue their liues they will not sticke to commit any sinne almost , as to denie Christ and his religion , and to ioyne with Antichrist , and by their sinne to cast away their precious soules , which they would not doe , if they could be perswaded , that death brings happinesse with it . Againe , to die in the Lord , as it is here vnderstood with opposition , and not in the subiection and faith of Antichrist ; not in the communion of the now apostaticall Church of Rome ; of the Papists , who falsely tearme themselues Catholikes , is counted a damnable thing ; of the carnall and backsliding Gospellers , a more miserable thing , than to liue in the saith and subiection of Antichrist . That therefore wee may die willingly when God shall call vs , and may be readie to lay downe our liues for the testimonie of the truth , rather than to yeeld to Antichrist , and generally may be more affraid to commit sin , than to suffer death ; let vs remember what the holy Ghost saith , that blessed are those which die in the Lord. And let vs consider , that this assertion is no humane inuention , or earthly deuice , but a diuine and heauenly oracle . For so saith Iohn , I heard a voyce from heauen . Many will say , If I might heare an Angell from heauen tell me that which you Ministers doe teach vs , as namely that to die in the Lord is an happie thing , assuredly I would beleeue it . If from heauen it were testified vnto me , that it is a blessed thing to die , not in the faith and communion of the Romish Church , but in the faith of Christ professed in the Churches reformed by the preaching of the Gospell , I would rather die than ioyne with the Church of Rome . And yet behold , this truth is not onely auouched by a voice from heauen , but also that ( as Peter speaketh in the like case ) we might haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more firme word , which is the written word , it is by the commandement of God from heauen committed to writing , as containing words faithfull and true ; and being spoken and written , hath the testimonie of the spirit , that it is the vndoubted word of God. Such is the credit of the written word , that if an Angell from heauen should gainsay it , he were to be held accursed , Gal. 1. 8. And he that will not giue credit to the written word , which is the most sure foundation of our faith ; neither would he beleeue , though an Angell should come from heauen , or a spirit from the dead . Satan can transforme himselfe into an Angell of light , and take vpon him the person of the dead : and therefore if we should trust to apparitions , we might soone be deceiued . But the word of God cannot deceiue vs. Seeing therefore this assertion is pronounced by God from heauen , and at his appointment is committed by the holy Euangelist to writing , and also hath the testimonie of the holy Ghost , who is the spirit of truth : Let vs therefore with all reuerence and good conscience hearken vnto it as to the oracle of God , and with the full perswasion of faith giue vnfained credit vnto it , as vnto the vndoubted word of the Lord ; namely , that the dead which die in the Lord , are from thenceforth blessed because they rest from their labours , and their workes follow them . In which words three things are to be considered . First , who they are which be here pronounced blessed . Secondly , what this blessednesse is , and wherein it doth consist , which is shewed in the reason , that they rest from their labours , &c. Thirdly , when this blessednes belongeth to them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith hee , from thenceforth , that is , forthwith and immediatly after their death , and so forward . As touching the first : Blessed ( saith he ) are the dead . What ? the dead blessed ? A strange paradoxe no doubt to hypocrites and worldly men , who haue placed their felicitie in the fruition of temporall things , and put the day of death farre from them , fearing nothing more than to die , and hoping for nothing lesse , than to be blessed after death . But let vs remember that it is an oracle of God deliuered from heauen , and testified by the holy spirit . From hence therefore let vs learne truly to acknowledge the immortalitie of the soule , and effectually beleeue , that there is a life immortall , after this mortall life is ended . And in this beliefe let vs be carefull so to liue , as that we may hope after this life is ended , to be happie and blessed . Neither let vs be so mad , as for the momentanie fruition of temporall vanities in this vale of miserie , to lose an euerlasting inheritance in the kingdome of heauen . But hee addeth , which die in the Lord. For not all that are dead are blessed ; for many die out of the Lord Iesus and out of Gods fauour , as those which depart in the faith of Antichrist , or otherwise die in their sinnes , as in ignorance , infidelitie , impenitencie , &c. and they are so far from being blessed when they die , as that by their death their miserie is infinitely increased . But they are blessed which die in the Lord. Which words some vnderstand as spoken of Martyrs onely , and so reade them , who die for the Lords cause . And no doubt , if all they be blessed , who die in the Lord ; much more may we assure our selues , that they which doe not onely die in the Lord , but also for him , are most happie and blessed . And this must encourage all true Christians , as we are perswaded that the Lord hath laid downe his life for our sakes ; so to bee most readie and willing to lay downe our liues for his sake , if it shall please the Lord to vouchsafe vnto vs both that honour , as to be the Martyrs of Iesu ; as also that fauour , as to make our death and afflictions , which otherwise all of vs must looke to suffer as chastisements for our sinnes , to be sufferings for righteousnes . But yet not onely such as die for the Lord , are here pronounced blessed ; nor all they are blesled , who would seeme to die for the Lord , but all they and onely they who die in the Lord are blessed . For if any man dying for the maintenance of heresie shall think he dieth for the Lord , ( as all in that case are readie to pretend ) notwithstanding hee is not blessed , because hee doth not die in the Lord. For none are in him , but such as truly belieue in him , and none truly belieue in him , which doe not loue him and his members for his sake . But they which die for heresie , as they doe not truly belieue in Christ , so doe they not truly loue his members ; but by their heresie cut themselues from the bodie of Christ which is his true Church . For hs he that giueth his bodie to bee burnt and hath not loue , ( saith the Apostle ) so hee that thinketh himselfe to be martyred , & hath not true faith , it profiteth him nothing . And such is the state , as of all other heretikes , so especially of the Popish martyrs of these times , as they are esteemed among thē . For besides that they do not die for their religion properly , but for treason and rebellion , and it is not the punishment but the cause that maketh a Martyr ; their religion also is Antichristian , being the Caholike apostasie , the common sewre of heresie , and the very mysterie of iniquitie . Neither doe they die in the cause or faith of Christ , but in the cause and faith of Antichrist ; and therefore are the martyrs , not of Christ , but of Antichrist . The truth whereof none can denie , if this once bee prooued vnto them , which by our writings is sufficiently prooued , that Rome is Babylon , the Pope Antichrist , and the Papists such as haue receiued the marke of the beast . Therfore not only they which die for the Lord , nor all they who would seeme to die for him , but as I said , all they , and only they which die in the Lord , as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe plainely signifie , are here by the voice of God from heauen , and by the testimony of the spirit pronounced blessed . But let vs consider who may be said to die in the Lord , for this is the most materiall point in all this text . The like phrase is vsed 1. Thess. 4. 16. The dead in Christ. 1. Cor. 15. 18. They which are a sleepe in Christ. Which places being vnderstood of al the faithfull , do cuidently proue , that this phrase is not to bee restrained to Martyrs only , but generally to be extended to all true Christians . They therefore are said to die in Christ , who being in Christ , do so ●nd this life ; or who being by a true saith ingrafted into Christ , doe in that faith depart this life . So that to this happines two things are required , first that we be in Christ , for else we cannot be said to die in him ; the second , that we abide in him vnto the end , for else we do not die in him . But you will say , how can we be in Christ , seeing he is in heauen , and we on the earth ? I answere , whosoeuer truly beleeueth in Christ , he is in Christ , and being in him is blessed . Heere therefore I am to shew two things , 1. That the faithfull be in Christ , 2. That their being in him is the ground of their happinesse . For there euery faithfull man and woman is a true member of the body of Christ , bone of his bone , and flesh of his flesh , and consequently they are in him , and he in them , they being in him by faith , and he in them by his spirit . And they are not only in him , but also one with him , according to his prayer , Ioh. 17. For as the body is one , and yet hath many members , and all the members though many are but one body , so is Christ. For by one Spirit we were all baptised into one body , namely of Christ , and by the same were all made to drinke into one spirit , viz. of Christ ; that is , by the Spirit of Christ , we are in Baptisme engrafted into the body of Christ , and in the Lords Supper vnited to his Spirit . 1. Cor. 12. 12. 13. As therefore there is an vnion betwixt the head of the natural body , and the members thereof , which be most remote from it , by reason of the vnity of the same soule , which being chiefely seated in the head , quickneth also the feet ; so is it in the mysticall body of Christ. For hereby , as S. Iohn saith , We know that we dwell in Christ , and he in vs , because he hath giuen vs of his spirit . This therfore is my first reason : whosoeuer is in the body of Christ , hee is in Christ ; euery one that truly beleeueth in Christ , is in the body of Christ , as a liuely member thereof : therefore euery one that truly beleeueth in Christ , is in Christ. The like comparison our Sauiour vseth , Ioh. 15. where he saith that he is the vine , and the faithfull are as it were branches in him . As the branches therefore be in the vine , so the faithfull are in Christ. Againe , the Sacraments serue to this end , to assure the faithfull that they be in Christ. For by the one we are baptised into Christ , that is , by Baptisme ingrafted into him , Gal. 3. 27. in the other , we eate his body , and drinke his blood which whosoeuer doth , he is in Christ and Christ in him , Ioh. 6. 56. both whic● are plainely testified by the Apostle i● the place euen now cited . For ( saith h● by the same Spirit we are all baptis● into one body , and made all to drinke into one spirit . But what need I other proofes , seeing the holy Ghost in the Scripture plainely affirmeth that the faithfull be in Christ ? as 1. Cor. 1. 30. You ( saith the Apostle to the faithfull ) are of God in Christ. And it is an vsuall thing in the Scriptures to terme the faithfull , such as be in Christ , as Ephes. 1. 1. Philip. 1. 1. Colos. 1. 2. to the faithfull which be in Christ , to all the Saints in Christ , &c. In the 8. to the Romans , when he would signifie that the faithfull are forced from damnation , he saith , There is no condemnation to them which he in Christ Iesus . When he would signifie that the faithfull are also regenerate , he saith , Whosoeuer is in Christ , he is a new creature . And finally , as the faithfull are here said to die in Christ , so elsewhere they are said to liue in him , and he in them : 2. Tim. 3. 12. Gal. 2. 20. The vse which we are to make hereof , is two-fold , the one of instruction , the other of comfort . For seeing the faithfull are in Christ , it behoueth all them who would seeme to bee true Christians , to behaue themselues as becommeth those which are in Christ , gouerned and guided by his spirit according to his Word . For this we are to know , that the offences ( I meane especially such as be notorious offences ) of such as be , or would seeme to be in Christ , do redound to the dishonor of Christ our head . For as we seeme to haue communion with him ( which in sinful actions indeed we haue not , but are then affected as members of the naturall body benummed with the palsie , which though they haue vnion with their head , yet haue not communion of sense and motion , deriued to them from the head ) but I say as wee seeme to haue communion with him ; so we seeme to draw him into the communion and fellowship of our sinne , which is horrible to be thought . When as therefore we are incited or allured to the practise of sinne , let this consideration restraine vs. For seeing wee professe our selues , our soules and bodies to bee members of Christ , let vs say with the Apostle , Shal I take the member of Christ ; and make it the member of a harlot ? G● forbid . And so for other sinnes , shall I defile the member of Christ with idolatrie , and make it a member of Antichrist ? or shall I pollute the member of Christ , with drunkennesse , with theft , with blood , with witchcraft , &c. and make it ( as much as in me lieth ) a limbe of the diuell ? God forbid . The comfort which all the faithfull are from hence to reape , is that comfort of all comforts , namely that they are in Christ ; and consequently are so to conceiue of themselues , as being in Christ. I say againe , that all they , who embrace the mercies of God in Christ , and doe lay hold vpon him by a true and a liuely faith , are to bee assured that they are in Christ : and consequently that they are in the fauour of God , and accepted of him in Christ as righteous , and in Christ adopted as the children of GOD and heires of eternall life . Many not well considering this point , doe greatly weaken the faith , either of others , or their owne . Of others , as namely they , who halting betweene vs and the Papists , do affirme , that whiles we consider the mercies of God and merits of Christ , wee haue cause of assurance , as the Protestants teach ; but when wee looke into our selues , wee haue iust cause to doubt according to the doctrine of the Papists . But I answere , if we looke into our selues , as we are in our selues , considered a part from Christ ; the best of vs all shal haue iust cause , not onely to doubt , as the Papists teach , but also to despaire . Yea , it were presumption for a man in that case , to make but a doubtfull matter of it . But although we are to be humbled in the conceit of our owne vilenes , and are not onely to doubt , but also to despaire of saluation in our selues , wee being not considered as in Christ : yet this hindreth not , but that wee may and ought to be assured of saluatiōin Christ. For though wee be sinfull in our selues , yet are wee the righteousnes of God in Christ : though in our selues wee haue broken the law , and are therefore subiect to the curse thereof ; yet in Christ we haue fulfilled the law , and are freed from the curse : though in our selues we are the children of wrath , and seruants of sinne ; yet in Christ we are the children of God , and heires of eternall life . As therefore the faithfull most certainly be in Christ , so let them learne to conceiue of themselues as they be in Christ ; that what cause soeuer they haue in themselues to doubt , they may in Christ assure themselues of their iustification and saluation . Many a one that indeede beleeueth in Christ , doth himselfe wrong , by not thinking of himselfe , as hee is in Christ. For the more assured wee are of Gods loue in Christ , the more shall our heart bee enflamed with loue towards God , and our brethren for his sake ; the more zealous we shall be of Gods glorie , the more cheerefull in his seruice . And that which is the happinesse of a Christian here wee shall leade our liues in the expectation of a better life . For the life , as it were , of this life mortall , is the assurance of life immortall . Thus you haue heard that the faithfull be in Christ , and the vse which wee are to make thereof ; now wee are to shew , that this being in Christ , is the ground of our happinesse . For it is not our liuing , nor our dying in it selfe , that maketh vs happie ; but our being in Christ whilest we liue , maketh vs happy , beatitudine viae , that is , with such a happinesse as in this time of our pilgrimage is incident vnto vs whilest we are in the way : and our being in Christ , when we die , maketh vs happie , beatitudine patriae , that is , with complete and eternal felicitie , when we comming to the end of our way , doe arriue into the hauen of rest , and heauen of blisse , which is the countrey and kingdom , which the Lord hath prepared for all those that be in Christ. Now that our being in Christ is the ground of all our happinesse , I shew it thus . For first , if we be not in Christ , we are in the state of damnation . And contrariwise , the cause why any man is exempted from damnation , is , because he is in Christ. There is no condemnation ( saith the Apostle ) to them that are in Christ Iesus , Rom. 8. 1. Secondly , If wee be not in Christ , wee are dead in our sinnes , neither can we do any thing ( being out of him ) which belongeth to a spirituall life . But being in him , we liue in him , and he in vs a spirituall life which neuer shall haue end . For as in the vnion of the bodie with the soule , the bodily life consisteth : so in the vnion of the whole man with Christ , consisteth our spirituall life . And as the bodie seuered from the soule , is dead ; so the whole man seuered from Christ , is spiritually dead , how liuely or cranke so euer he may seeme to be , in respect of the bodily life . Thirdly , if we be out of Christ , we are altogether foolish in respect of spiritual things : yea , our wisedome is ●mitie against God ; we are in our serues vniust and guiltie of sinne , vnholy and defiled with manifold corruptions : and laffly , in our selues are bondflaues of fin and Satan , but being in Christ , he is made vnto vs of God , wisedome , righteousnes , sanctification and redemption . For , being in Christ , wee haue communion with him , and he with vs. So that as our sinne was his by imputation , so is his obedience ours ; he being made sinne for vs , that we might be the righteousnes of God in him . And as his sufferings be ours , so ours be his . But wee are not onely made partakers of his merits to our iustification ; but also being in him , we are made partakers of his graces vnto sanctification . For as the sacred oyle being powred on the head of the high Priest , who was a figure of Christ , rested not there , but descended to his lower parts : so the oyle of grace wherewith Christ our head was annointed without measure , is from him deriued to his members . For of his fulnes wee doc all receiue , euen grace for grace : Ioh. 1. 16. Fourthly , being in Christ , we haue not onely communion with him in respect of his merits and efficacie ; but also haue vnion with him , in respect of his person : wee being made one with him , and hee with vs ; from which vnion , the asortsaid communion doth proceede . And therefore in him , as our head , wee may truly be said to haue fulfilled the law : in him , wee haue satisfied the iustice of God : And that which is more ; in him , are wee not onely risen againe , but also are ascended into heauen , and set in the heauenly places in Christ , Ephes. 2. 6. And our life is hid with Christ in God Col. 3. 3. Al which doe argue the assurance , which the faithfull ought to haue , of their iustification , of resurrection vnto glorie , and of eternall life . For so long as the head is aboue the waters , the other members cannot be drowned : so , while our head is happie in heauen , the saluation of all his members is most sure and certaine . Lastly , being in Christ , we are not only vnited vnto him ; but in him wee are also vnited to the whole Trinitie ; and being vnited vnto it , we shall haue with it euerlasting fellowship ; in which fellowship and fruition of God , perfect felicitie doth consist . Thus haue you heard , that the faithfull are in Christ ; and that all which bee in Christ , are happie and blessed . Now if we beleeue ( as our dutie is ) this vndoubted truth ; namely , that al which by faith are in Christ be blested ; then will we in our iudgements esteeme , and in our affections desire to be in Christ , aboue all the things of this world . For what is our happinesse , that is esteemed and affected of vs as our chiefest good ? If therefore this be our happinesse , to bee in Christ , then will wee , with the Apostle , esteeme all other things as drosse and dung , that hauing gained Christ , by a true faith , wee may bee found in him : and accordingly will we giue diligence , not onely in vsing the meanes , whereby wee may beleeue and be in Christ : but also in gathering testimonies to assure vs , that we are in Christ by a true and liuely faith . The vse therefore which wee are to make of the former doctrine , concerning the blessed estate of those which be in Christ by faith , is two-fold . First , that we labour to be in Christ : the second , that we labour to know that wee are in Christ. As touching the former , wee are to performe two things . The first , that we vse the meanes to beleeue . Secondly , that wee doe beleeue . The ordinarie meanes of begetting faith is the ministerie of the word . For as the Apostle saith , Faith commeth by hearing the word : and againe , How can they beleeue in him , of whom they haue not heard ? and how can they heare without a Preacher ? For what are Preachers , but Ministers by whom you doe beleeue ? 1. Cor. 3. 5. who , because they are by preaching the Gospel , the instruments of God for the begetting of faith in the elect , by which they are iustified , and adopted sons of God ; are therefore said to iustifie men , and by the preaching of the Gospell , which is the immortall seed whereof Peter speaketh , to beget men vnto God. If therefore there be no saluation but by Christ , and if we haue no part in Christ but by faith , and if we attaine not to faith ordinarilie but by hearing the word of God ; this therefore must teach vs , as wee desire to be saued , so to be carefull and conscionable hearers of the word of God , which is his power to our saluation . For how meanly soeuer carnall and worldly men esteeme of the preaching of the Gospel ; notwithstanding it is the ordinance and good pleasure of God , by the foolishnes of preaching ( for so men esteeme it ) to saue those that doe beleeue , 1. Cor. 1. 21. But our hearing must be mingled with faith , or else it profiteth nothing . When as therefore the Lord in the ministerie of the Gospell , doth not onely reueale and offer vnto vs his vnspeakeable mercie in Christ : but also by his embassadours doth desire vs , that wee would be reconciled vnto him , and that we would accept of his mercie offered vnto vs in Christ , by receiuing him to be our Sauiour : we are not only in generall to beleeue , that hee is the only Sauiour of Mankind ; but in particular , wee are to embrace the mercies of God offered vnto vs in him , and receiue him as our Sauiour , earnestly desiring in out hearts to be made partakers of his merits , and vnfained resoluing in our minds to rest and rely vpon him , as our only Sauiour . He that thus receiueth Christ , is esteemed of God ( who accepteth in weake ▪ Christians their sincere desire to receiue Christ , and vnfained resolution to rest vpon him alone for saluation , for the deed it selfe , which is faith ) he is esteemed , I say , to beleeue , and by this faith whereby he thus receiueth Christ , he is vnited vnto him . And howsoeuer as yet in the court of his owne conscience , perhaps he is not iustified , being poore it spirit , and hungring and thirsting after the righteousnes of Christ , which in his owne sense he doth not yet find imputed vnto him : yet notwithstanding in high court of heauen , he is as surely iustified before God , as by our Sauiour , Matth. 5. he is pronounced blessed . And if any man shal think it strange , that so small a measure of faith should be effectuall to vnite vs vnto Christ , and to iustifie vs before God ; let him consider , that faith doth not iustifie vs as it is a qualitie , gift , habite , or worke in vs , or in respect of the worthines thereof ; but only relatiuely , in regard of Christ the obiect , which it doth apprehend . In so much that Peter calleth the faith of all the faithfull , though vnequall in it selfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is of equall value or price , because it doth alike iustifie ; though all be not alike assured of their iustification . For the same righteousnes of Christ , which by a strong faith is apprehended to iustification , is also apprehended by a weake faith . For as the almes receiued by a feeble hand , doth as well relieue the partie , as that which is receiued by a strong hand , and it is not the hand but the almes properly which doth relieue and as the brazen Serpent which was a figure of Christ , did heale those among the Israelites which listed vp their weake eyes towards it , as well as those which were quicke-sighted : so the righteousnes of Christ being apprehended by a weake faith , doth as well iustifie the beleeuer , as when it is receiued by a strong faith , so it is the righteousnes of Christ , which faith doth apprehend , and not faith it selfe which doth iustifie . But it will be said , faith is a full assurance , therefore he that hath not a full assurance , hath not faith . I answere , not all faith is a full assurance , but the strong and perfect faith . For a man must belieue in Christ , before he can be in Christ , or haue remission of sinnes by him . A man must haue remission of sinnes , before he is bound to beleeue it , and a man must beleeue it , and haue some measure of assurance , before he can haue the fulnes of assurance , which is not attained at the first . But you will say , faith is defined of good Diuines to be a full assurance . I answer , that they define it in the perfection of it : to teach vs , not to content our selues with the lesse degrees of faith ; but to proceed from faith to faith , vntill wee come to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance of faith . For this is the second thing which , as I said , wee are to labour for , namely to know and to be assured that wee be in Christ. And to this purpose wee are to performe two things . First , we are to trie our selues whether we be in Christ : and secondly wee are to giue diligence to make our being in Christ more sure vnto vs. As touching the former , it is the aduice of the Apostle , that wee should trie our selues whether wee bee in the faith . For many deceiue , both themselues with a vaine opinion , and others with a bare profession of faith . As first they , who haue not so much as the dogmaticall or historicall faith , which is but a degree towards a iustifying faith . For though a man may haue this generall or historicall faith , and yet want the iustifying faith ; yet a man cannot haue a iustifying faith , who hath not in some measure the generall or dogmaticall faith . Now this generall faith consisteth of two things , knowledge of the word of God , and assent vnto it that it is true . First therfore , they who haue not knowledge of the principles of religion , are so farre from hauing a true iustifying faith ; that they haue not so much as the first steppe or degree towards it . Therefore , though ignorant persons be most forward to commend their faith , yet they are to know , whiles they continue in ignorance , they are altogether voide of faith , and consequently of all grace , whereby they might hope to be saued . For without knowledge there can be n● faith ; and without faith there is no hope of saluation , or any other sauing grace . Againe , those which doe not giue assent to the whole word of God , and euerie part thereof , that it is true ; are so f● from hauing the iustifying faith , th● they haue not so much as the general or historicall faith , which the diue● themselues are said to haue ; as namely those which will beleeue so much of the Scriptures as they list , and no more then liketh them . For although the proper obiect of faith , as it iustifieth , and vniteth vs vnto Christ , is Christ our Sauiour , or the promises of the Gospell concerning saluation by him ; yet by the same faith , whereby wee are iustified , wee doe vndoubtedly beleeue the whole word of God and euery part thereof . The iustifying faith euermore including and presupposing the generall and dogmaticall faith . Secondly , they haue not the true euangelicall faith who haue not also the legall faith , perswading them of their miserable and accursed estate in themselues , both in regard of their sinnes , as also of the punishments ; which by the threatnings of the law , if they did truly beleeue them , they would acknowledge to bee due vnto them . Now , this legall faith , is a necessarie preparatiue to the iustifying faith . For vntill wee see our selues to be accursed in our selues , wee will not so much as desire seriously to be iustified by Christ. Vntill we find our selues to be bondslaues of sinne and Satan , wee will not earnestly seeke to bee ransomed or redeemed . Vntill wee acknowledge our selues to be the children of wrath , we will not seeke to be reconciled vnto God in Christ. In a word , vntill wee finde our selues to be miserable in our selues , we will not seriously seeke and sue for the mercies of God or merits of Christ our Sauiour ; but as much as in vs lieth suffer his precious blood to bee spilt in vaine , without any care to applie it to our selues . For what neede hast thou , either of a Sauiour , if thou art not in thy selfe lost ; or of a Redeemer , if thou art not a captiue ; or of a reconciler , if thou art not an enemie : or what need hast thou of mercie , if thou art not in miserie ? The whole neede not the Physition , saith our Sauiour Christ , but the sicke . Well , thou euer hast had a good conceit of thy selfe , thou euer hast loued God aboue all things , and thy neighbour as thy selfe , thou neuer didst doubt of thy saluation in al thy life , &c. an euident argument that thou diddest neuer care for Christ , or finde thy selfe to stand in neede of a Sauiour . But remember who saith , I came not to call the righteous , ( that is , such as bee righteous in their owne conceits ) but sinners ( that is , humbled sinners ) to repentance . And againe , that he came to seeke and to saue that which was lost , to preach the Gospell to the poore , namely in spirit , to heale the broken hearted , to preach deliuerance or redemption to the captiues . Wherefore neuer perswade thy selfe that thou hast a iustifying faith , if thou doest not as well beleeue the threatnings of the Law , as the promises of the Gospell . For although faith doth not iustifie , as it apprehēdeth the threatnings , yet that faith which doth iustifie , ( including euermore the generall , and consequently the legall faith ) doth beleeue the threatnings of the law as the vndoubted word of God. The same faith therefore , which doth assure thee of thy reconciliation , redemption and saluation in Christ , doth first informe thee , that thou art an enemie of God , a bondslaue of sinne , and vtterly lost in thy selfe ; that being with the Publican humbled in thy selfe , thou maist be exalted in Christ. Thirdly , they deceiue either themselues with a fancie , or others with a shew of faith , who haue not an effectuall and liuely faith . For as there is a twofold knowledge , the one a literall or speculatiue knowledge , the other spirituall and operatiue , and that knowledge is onely true which is working , 1. Ioh. 2. 3. 4 : so there is a double faith , an effectuall , vnfained , and liuely faith ; and an idle , counterfeit and dead faith . Now , faith is said to be liuely and effectuall in two respects . First , respectu actus primi , in regard of the effectuall and true being of it . Secondly , respectu actus secundi , in regard of the operation of it . In both senses every kinde of faith becommeth effectuall by application of that which is beleeued . As first , the dogmaticall faith is liuely and effectuall , when thou doest not onely beleeue in generall what God is ; but by particular application to thy selfe , doest beleeue that he is such a one to thee . As for example , if thou doest beleeue onely by a general and historicall faith , that God is omnipresent , that is , in euery place present filling heauen and earth , and that hee is omniscient , and as the Scriptures call him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing all things , yea the very secrets of mens hearts , and that by a most perfect and distinct knowledge ; thou maist be little the better for this faith . But if thou doest beleeue with application to thy selfe , that he is euery where present with thee , and that his eyes be alwaies vpon thee , beholding all thy waies ; then will this faith be effectuall to make thee behaue thy selfe vprightly , as in his presence and sight , and so of the rest . The like may bee said of the legall faith . For a man may beleeue in a confused and generall manner the threatnings of the law to be true , and yet neuer the more bee humbled ; but goe on securely in his sinne , and notwithstanding his impenitencie and infidelitie , promise to himself impunitie . But when as a man applieth the threatning after this manner to himselfe : If this be true ( as I vnsainedly acknowledge it to bee the vndoubted word of God ) that euery one is in himselfe accursed and subiect to eternall death and damnation , who hath not continued in all the things which are written in the booke of the law to doe them : how can it possibly be auoided , but that I am in my selfe a most accursed wight and damned wretch , who haue not continued in all the things which are written in the booke of the law to doe them ? nay , in steed of doing the things commanded , I haue done the things forbidden ; in steed of keeping all the commandements of God , I haue broken them al diuersly and grieuously ; in steed of continuing in a perpetual obedience , I haue continued in the breach of Gods commandements ; as indeed vntill the time of a mans conuersion , he doth nothing , nay hee can doe nothing else but sinne against God. Thus , by application , the legall faith becommeth effectuall , and thereby a man is humbled and brought to despaire of saluation in himselfe , so that if hee would be saued , hee must seeke to be freed from the curse of the Law , and so bee forced to seeke for saluation out of himselfe in Christ ; to which ende the Lawe is said to bee a schoolemaster vnto Christ. The very same is to be vnderstood of the Euangelicall faith , or faith in Christ. For many there be ( and they as it is to be feared are the greatest number ) who are content to make profession of the Gospel , either because it is inioyned ( being as ready to embrace the religion of Antichrist , if authoritie should impose it vpon them ) or because it standeth well with their outward respects , or to say the best of them , because it promiseth saluation to them that beleeue ; but rest in this outward profession of faith , without any speciall application of the promises of the Gospell , or apprehension of the merits of Christ , without which it is not a true and effectuall faith , vniting vs vnto Christ , or iustifying vs in him . For it cannot bee , that a man seeing by a legall faith , his owne damnable estate in himselfe , he should be said truly and effectually to beleeue the promise of the Gospell , which assureth saluation to all ( though most wretched in themselues ) that beleeue in Christ ; who is not willing to receiue and embrace him as his Sauiour , desiring in his heart to be made partaker of the merits of Christ , and resoluing in his mind to rest and rely vpon him for saluation . For whatsoeuer either Papists , or they that are Popishly minded , doe speake of this applying of the promises of the Gospell , and particular apprehending of Christ ; it is most certaine , that without it , faith doth not iustifie vs before God , or vnite vs vnto Christ. For though 〈◊〉 sufferings of Christ , bee as a soueraigne salue to heale our sores ; though his body be meat indeed , and his blood drinke indeed , to feed our soules vnto eternal life , though his righteousnes be as a wedding garment , to couer our nakednes , and to make vs accepted of God : yet his merits doe not cure our diseased soules , vnlesse they be applied ; his body & blood do not nourish vs , vnlesse we spiritually eate his body and drinke his blood ; neither doth the robe of his righteousnes couer vs , vnlesse we put it on . And surely if faith doth iustifie vs , as it is an instrument to apprehend Christ , who is our righteousnes , and no● in any other respect ; then is it most certain , that it doth not iustifie , vnlesse it be such a faith as doth apprehend the righteousnes of Christ , and apply the promise of the Gospell to our selues . Wee must therefore learne to applie the promise of the Gospel to our selues ; which we may do after this manner . Is this true ( as I acknowledge it to be the word of truth ) that although I am by the sentence of the law , and testimony of mine owne conscience , an accursed wretch in my selfe , notwithstanding , I shall be happy and blessed in Christ , if I receiue him to be my Sauiour , and truly beleeue in him , ( for in him I shall not only be acquited from the curse , but also intitled to the kingdome of heauen ? ) And doth the Lord in the ministery of the Gospell , which he hath vouchsafed vnto me , not only reueale the riches of his abundant mercy in Christ , and offer the same vnto vs ; but also stirre vs vp to embrace his mercy offered vnto vs in Christ , and by his Embassadors earnestly desire vs to be reconciled vnto him ? I do therfore vnfainedly receiue the Lord Iesus , to be my sweete Sauiour , first , earnestly desiring in my heart to be made partaker of his merits , ( to which end I wil daily pray vnto God , that as he hath desired mee to accept of his mercy , and to be reconciled vnto him , so he would bee pleased to accept of the merits and obedience of Christ , as a full discharge for my sinnes , and that in him he would bee reconciled vnto mee , pardoning my sinnes , and imputing vnto mee the righteousnes of his Sonne ) and secondly resoluing in my mind , to acknowledge him to be my only Sauiour , and to rest vpon him alone , for my saluation , being perswaded that hee died for my sinnes , and rose againe for my iustification . Thus , by application , the Euangelical faith becommeth effectual to vnite vs vnto Christ , and to iustifie vs before God. But as our faith must be effectuall , in apprehending Christ the obiect thereof , vnto iustification , so must it bee in some measure effectuall in the subiect , that is , the beleeuer , vnto sanctification . For true faith inwardly purgeth the hart , and outwardly worketh by loue . Fo● when a man is truly perswaded of the euerlasting loue of God towards him in Christ , this perswasion ( which is faith ) if it bee true and effectuall , cannot but stirre vp his heart to loue the Lord , and his neighbour for the Lords sake . Faith therefore , as S. Iames saith , must be demonstrated by good workes , which are the necessary fruits thereof . For although faith alone doth iustifie , as Paul sheweth , because faith is the only thing in vs , which concurreth vnto the act of iustification , and is the only grace which serueth as an instrument to apprehend and receiue Christ , who only is our righteousnes : yet that faith which is alone , not ioyned with repentance , & amendment of life , doth not iustifie , as Iames proueth , because it is not a true faith . For euen as the body ( saith he ) without spirit , that is breath , is iudged dead , so faith without workes ( which are as it were the breathing of a liuely faith ) is iudged to be dead . We are to remember that they which be in Christ , haue their workes to follow them , as it is heere said . For in whom Christ dwelleth by faith , to iustifie them , hee dwelleth also by his spirit , to sanctifie thē , neither did he come wit● water alone , or blood alone , but as Io● saith , hee came both with water and blood , both which gushed out of h● side ; the blood , I say , of redemption to purge vs from the guilt of sinne , and the water of ablution , to cleanse vs from th● corruption . And euen as from the fis● Adam , there is communicated vnto vs not only the guilt of his first sin by in● putation ( because as we were in him a the root , so in him we sinned originally but also the corruption of his natur● which by his sinne hee had contracte● deriued vnto vs by generation : So fro● Christ the second Adam , there is co● municated vnto vs , not only the me● of his obedience by imputation , to a quite vs from the guilt of sinne ; ( beca● in him , as in our head , we haue fulfill● the law , & satisfied the iustice of God ; but also the graces of his spirit , where we are made partakers of the diuine 〈◊〉 ture , deriued vnto vs by regeneration . therefore we be in Christ , wee beco● new creatures , 2. Cor. 5. 17. walking 〈◊〉 after the flesh , but after the spirit . Rom. 81. For if we shal say , that we haue communion with him as his members , and yet walke in darkenesse , we deceiue our selues . But if we esteeme it our happines to be in Christ , we will not only be careful to trie our selues , whether we be in him , but also wee will giue all diligence to make our being in Christ more & more sure vnto vs. And to this purpose we must earnestly pray vnto the Lord , that hee would giue vnto vs his spirit ( which he hath promised to giue to those that aske him ) his spirit , I say , of adoption , crying in our hearts Abba Father , testifying to our spirits that we are the children of God , and heires of eternall life , sealing vs vp to the day of our full redemption , and as the earnest of our saluation , assuring vs thereof . Secondly , wee must not content our selues with the inferiour degrees of faith , but be carefull to grow from faith to faith , vntill we come to the full assurance of faith . And to this end , wee having receiued Christ , as before was said , in the earnest desire of our harts , and vnfained resolution of our mindes ; wee must , for the increase of our faith , perswade our selues that wee now are in CHRIST , and so conceiue of our selues as being in him , reconciled vnto GOD , and iustified by faith ; that being in him wee haue communion with him , his merits being imputed vnto vs that be in him , as if we had performed the same for our selues in our owne persons . For being in him , wee are to be assured , that whatsoeuer hee performed for the saluation of the faithfull , he performed for vs ; and may with the Apostle in particular applie the same to v● Together with Christ ( saith hee , and s● must euery faithfull man say ) I was cr●cisied . And I liue , no longer I , but Christ ●ueth in me : and the life whith I now liue 〈◊〉 the flesh , I liue by the faith of the sonne 〈◊〉 God , who loued me and gaue himselfe f● me . And for the confirmation of 〈◊〉 faith in this particular assurance , wee 〈◊〉 to make vse of the Sacraments . For th● baptisme which wee receiued in our 〈◊〉 fancie , remaineth as a sure pledge vn● vs to assure vs , that wee beleeuing in Christ , are ingrafted into him ; and the Sacrament of the Lords Supper serueth to assure vnto vs our vnion and communion with Christ. Lastly , wee are , according to the exhortation of S. Peter , to giue diligence to make our calling , election , iustification , and being in Christ more & more sure vnto vs , by leading of a godly and vpright life . For sanctification , to a man professing the true faith , is an vndoubted argument of his iustification , and of his being in Christ , 1. Ioh. 3. 24. For seeing a man cannot be sanctified before hee is iustified , nor liue a spirituall life vnlesse he be in Christ ; it is therefore most certaine that whosoeuer is sanctified ( as euery one is that hath an vnfained purpose to walke in the obedience of Gods will , though besides his purpose he faile through infirmitie in many particulars ) hee is also iustified and ingrafted into Christ. But as we must be in Christ , if we will be blessed by dying in him ; so must we ●bide in him to the end , or else wee doe not die in him . He that continueth to the end , saith our Sauiour , shall be saued . And againe , Be faithfull vnto death and I will giue thee the crowne of life : which I speak not , as though a man that truly beleeueth in Christ , and is once ingrafted into him by a true faith , could totally or finally fall away from faith , or be cut off from Christ ; for how can that stand with the maine promise of the Gospell , assuring saluation , and consequently perseuerance to saluation , to euery one that doth truly beleeue ? but to this end , that he which supposeth that hee standeth , may take heed lest he fall . And that hee which thinketh he is in Christ , because hee is in the visible Church , which in respect of the faithfull who are therein , is a part on the bodie of Christ , may labour not only by a true faith to be ingrafted into the inuisible Church , which is the mystica● bodie of Christ : but also to gather infallible tokens to himselfe of his bein● in Christ. For many bee in the visib● Church , which be not of the Church i● uisible ; and such are subiect to defe ction , or falling away ; and the Lo● fuffereth them to fall away , that it may appeare they are not of vs , 1. Iohn 2. 19. There be many branches which seeme to be in the vine , which is Christ , Ioh. 15. but being rotten branches haue no vniō with him by faith , nor communion with him by the holy Ghost , though they be ingrafted into the Church the visible bodie of Christ. For as Cions ingrafted which doe not take , or rotten boughes of a tree which being one with the tree in shew , and as the Philosopher saith , mathematice by continuitie or vnion of termes , are not one indeed and naturally by the vnitie of the forme , which is the vegetatiue soule as it were of the plant : so are they in Christ externallie and sacramentally , but spiritually and in truth they are not . And such branches , as our Sauiour saith , must looke to be cut off and cast into the fire . As therefore wee doe now perswade our selues that wee be in Christ , so let vs be carefull , as our Sauiour exhorteth vs , to abide in him , yea and to grow in him . For if any man professing himselfe to be in Christ , and by his being in him to be freed and washed from his sinnes , shall fall away from Christ , and with the sow that was washed shall returne as it were to his wallowing in the mire ; the latter end of such a one shall bee worse than his beginning . If a righteous man ( saith the Prophet , speaking of him according to the outward appearance , that hee might teach vs in like sort to speake of men according to the iudgement of charitie ) shall turne away from his righteousnes and commit iniquitie , doing according to all the abominations of the wicked , his former righteousnes shall not bee remembred , but hee shall die in his sinnes . And that wee may abide in Christ to the end , let vs labour to bee vpright and sound Christians , beleeuing in Christ by faith vnfained , walking vprightly before God and men . For vprightnes hat● euermore the priuilege of perseuerance For though hypocrites which build vpon the sand , being hearers onely an● not doers of the word , doe fall away i● the time of triall : yet the sound Christian , who liueth according to his profession , and hath built vpon the rocke , with no surges or assaults of temptation can bee vtterly ouerthrowne . Though the seed which fell either amōg thornes ( whereby is meant the heart of the worldly professor ) is choked , or on the rockie ground ( whereby is meant the secure , hard , and impenitent heart of the hypocrite and temporarie professor , couered as it were with the shallow mould of an outward profession ) is withered away in time of heate ; yet that which falleth into an vpright heart , as it were good ground , is neither choked , nor withered , but bringeth foorth fruite with patience . The way then to die in Christ , is to liue in him by a true and vnfained faith , which purifieth the heart , and worketh by loue , walking vprightly , as it becommeth the members of Christ in the sincere profession of his faith ; so shall we in the end of our life attaine to the end of our faith which is the saluation of our soules . Many there are which could be content to die in Christ , who care not to liue in him . Many with Balaam desire to die the death of the righteous , but leade the life of the wicked . But be not deceiued , it is an old saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of an euill life cōmonly there is an euill end . Presume not that thou shalt die in Christ , vnlesse first thou liue in him . In all the Scripture there is but one example of a man who after a wicked life was conuerted at the houre of his death . One there is , that men should not then despaire ; and but one , that they should not before hand presume . And forasmuch as nothing is either more certaine than death , or more vncertaine than the time thereof ; it behoueth vs carefully to prouide , whiles wee haue time , to be in Christ ; that death , whensoeuer it commeth , may finde vs in him . Let our life be a preparation for death , and let this be the chiefest care of our life , that wee may be found in Christ at the time of our death . This life , as our Sauiour saith , is the day wherein we are to worke , afterward is the night when no man can worke or turne vnto God , but as the tree falleth , so it lieth ; and as the day of death doth leaue vs , the day of iudgement shall finde vs. This therefore must teach vs not to deferre from day to day our repentance towards God and faith in Iesus Christ , but presently whiles it is called to day to turne vnto the Lord , that wee may bee in Christ to day before to morow , because wee haue none assurance that wee shall liue vntill the morow . And so much may suffice to haue spoken of the first and chiefe point , namely who they are , which heere bee pronounced blessed , to wit , they which die in the Lord. Now are we in the second place briefely to consider , what this blessednes is , and wherein it doth consist . This is shewed in the words following , that they rest from their labours , and their workes follow with them . So that their happines is two-fold , first priuatiue , in that they rest from their labors and molestations , ( for there is a sabba●sme or rest , reserued to the people of God , Hebr. 4. 9. whereof the Sabbath was a type . ) For then the Lord shall wipe away all teares from their eyes , and they shall be no more subiect to sinne , or the punishment therof , as sicknes , weaknes , mortalitie , labour , wearines , troubles , wrongs , death . Death is the hauen and the end of al misery vnto them . But their happines is not meerely priuatiue , like that of beasts , which after death haue no more sense of paine , ( where , by the way we are to note , that the state of the beast when it dieth , is better then of the wick●d , who die in their sinnes ) but it is also positiue . For their workes , that is , the reward of their faith and obedience , 〈◊〉 God shall cro●ne with euerlasting happines , shall 〈◊〉 ●th ●hem . This doth teach vs , that 〈◊〉 〈◊〉 good 〈◊〉 cannot merit ●ny thing 〈◊〉 t●e 〈◊〉 〈◊〉 God ( as Christ himselfe hath t●ld 〈◊〉 Luke 17. ) and ●ch 〈◊〉 eternall 〈◊〉 and therefore 〈◊〉 are not said to go before our acceptation to eternall 〈◊〉 as 〈◊〉 cause , but follow as fruits : yet the Lo● of his free grace , according to his promise , doth plentifully reward them . The consideration wherof , as it must encourage vs all to be fruitfull in good works knowing that our labour shall not been vaine in the Lord , so especially those , whō the Lord hath enriched with his blessings , whether temporall or spirituall ; that they be rich in good workes , laying vp for themselues a good foundation , against the time to come , that they may obtaine eternall life . Againe , whereas it is said , that the workes of the faithfull , do accompanie them after death , this sheweth , that although death strippe vs of all temporall things yet it doth not bereaue vs of our workes , but bringeth vs the reward of them . And that when all our friends and followers , and all other worldly , either delights or commodities doe fa●e and forsake vs : y● our workes doe follow with vs , to our ●all comfort . Which should make vs to esteeme the keeping of faith and a good conscience , aboue all the things of this world . Now what this reward is , which God hath prepared for these that die in Christ , though neither the eye hath seene , nor the eare heard , nor the heart of man conceiued , yet thus much we may gather out of the Scriptures , that it shall consist in eternall and most perfect glory , and gladnes . The glory standing partly in the excellency of those heauenly gifts , wherewith they shall be adorned , being in respect thereof , like vnto the Angels , and renewed perfectly according to the glorious image of God , yea , made conformable to Christ our head , in such a proportion of glory , as his seueral members bee capable of ; and partly in the fruition of heauenly blessings , as the possession of heauen , and all heauenly good things , the fellowship of the blessed Saints and Angels , and that , which is all in all , the enioying of God himselfe , who is the chiefest good , In whose presence there is fulnesse of ioy , and at whose right hand there be pleasures for euermore . And that is the second thing , their eternall ioy and gladnes arising from that glory . For as they shall be most happie , so shall they reioyce in it , with vn speakable and endlesse comfort , and in the sense thereof , shall euermore bee stirred vp with wonderfull alacrity , to glorifie God. In expectation of this happie hope , we are to liue soberly , iustly , and holily in this present world . For if wee set this ioy before , as the marke towards which we contend , we will not suffer our selues to be withdrawne from our obedience to God , neither by any worldly desires , which in comparison hereof , are to bee esteemed as meere vanities , nor by any terrors of the world , which , in respect of the ioy that is set before vs , wee are to contemne . The third thing remaineth , that is , the time when this blessednes doth belong to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , thenceforth , that is , from the time of their death , and so forward , for presently they rest from their labours , and their workes follow : he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them . This therefore is a most euident place , not only against wandering of soules , but especially against Purgatory & prayer for the dead . For whereas they obiect , that the place is vnderstood of Martyrs only , I haue before plainely proued , that it is generally vnderstood of al those that die in Christ , whether as Martyrs , or as Confessors , who neither by the tyranny nor fraud o● Antichrist can bee drawne away from Christ. For these being in Christ , & consequently made partakers of his merits , Christ hath by his blood , so fully bo● purged their soules , that they shall no● need the fire of Purgatory ( which wa● deuised to purge mens purses , rathe● then their soules , ) and also satisfied the iustice of God for their sinnes , that as other purgations , so other satisfaction● are blasphemies against Christ , our alone , all sufficient and most perfect Sauiour . But in this text there be three euidences against the Papists . First , in th● he saith they are blessed from thenc● forth , forthwith , immediately , and no● many yeeres , much lesse many thousan● yeeres after , as the Pope in his Antichr●stian pardons would beare vs in han● Secondly , they are said to rest , or to b● eased ( as the word signifieth ) from th● labours , and therefore are not at all to●mented in Purgatory , which as the●selues reach , burnes as hotte as the fi● of hel . Thirdly it is said , that their wor● that is , the reward of their faith and obedience doth accompany them , which reward , I hope they will not say , is the fi● of Purgatory . And further obserue , that he doth not say , other mens works are to bee sent after them , to redeeme them forsooth out of Purgatory , but their owne workes follow with them Know therefore for certaintie , that Purgatorie is but a fire seruing for the Popes kitchin : and prayer for the dead is but preying vpon the liuing , being a meere deuice seruing for the maintenance of the Popish , that is to say , Antichristian clergie . Thus haue you heard the explication of this text , and the vses which the seuerall branches thereof affoord , there remaineth in a word the application and vse which is to bee made of the whole text , both in generall concerning all those that die in the Lord , and in particular concerning this our brother , who who is asleepe in Christ. For seeing the dead which die in the Lord , are presently blessed , because they rest from their labours , &c. this therfore doth reach vs , that death , of a Christian man who is in Christ , is not to be feare● as an euill thing , but rather to be wishe● and desired , because it bringeth happinesse with it . For to him that is in Christ death is aduantage , in that he changeth a life mortall and miserable , for a life , blessed and immortall ; chaungeth the companie of sinfull men , for the companie of God , his Saints and Angels ▪ changeth a sinfull and miserable condition in this valey of teares , with a mo● blessed and glorious estate in heauen wherein there is no possibilitie of falling either into sin or miserie . And this mu● also moue vs to labour for assured testimonies , that wee bee in Christ , that w● may desire euen to be dissolued , and 〈◊〉 bee with Christ. For hee that doth no● feare , but rather desire death , he will n● for feare of any creature be withdrawn either from his faith or obedience . F● the worst thing which any creatur● 〈◊〉 threaten , is death . And that is it whi● he desireth , especially if it be not only 〈◊〉 Christ but also for him . Againe , if the dead which die in t● Lord be thencefoorth blessed , &c. 〈◊〉 are not wee to mourne for them which are dead in Christ , as in respect of them , left wee may seeme to enuie their happines . For though their bodies be committed to the earth , yet are wee no more to mourne thereat , than the husband man mourneth for committing his seed corne to the earth , because they , as well as the seede , hauing purified in the earth , will come vp against the great haruest with plentifull increase , when this corruptible shall put on incorruption , and this mortall shall put on immortalitie . And as touching their soule , that , so soone as it departeth from the bodie , is by the holy Angels conueied into the bosome of Abraham , the place of heauenly blisse , where they haue the fruition of God , and fellowship of the blessed Saints and Angels . This opinion , which the holy Ghost doth here teach vs in general , to cōceiue of all those that die in the Lord ; Christian charity bindeth vs to entertaine , concerning this our worthy brother departed in the faith of Christ. For if all they which die in the Lord are happie and blessed , and our assured hope be , that he died in the Lord ; why should not wee conceiue assured hope , that his estate is happie and blessed ? Now that charitie bindeth vs th● to con●iue of him , I wil make it manifest . For besides that there is no euidence to the contrarie , and charitie euermore iudgeth the best ; we haue also sufficient euidence , whereupon to conclude , according to the iudgement of Charitie : that hee died in the Lord. 〈◊〉 say according to the iudgement of charitie , for as the iudgement of certaine● belongeth vnto God , so the iudgemen● of charitie , vnto vs. Let vs therefore take a briefe view of such fruits ( according to which alone being charitablie interpreted , true charitie doth iudge ) I say , o● such fruits and signes as haue appeare● both in the time of his health , and also 〈◊〉 the time of his sicknes , vntill his death . For whereas there are three thing● which euery Christian must be careful● in this present life , namely , that hee li● soberly in respect of himself , religiou● towards God , and iustly among me● the first ( I hope ) will be confessed of 〈◊〉 that knew him , that hee was a sober , graue , discreet , frugall , temperate , and chast man. And as for his religion towards God , first I say , though hee were borne in the time of Popery : notwithstanding he hath professed vnto me , and to others in my hearing : that from his youth he hath been perswaded , that the Pope is Antichrist , and that he abhorred the Idolatrous superstitions , and damnable doctrines of the Church of Rome ; against both which I haue heard him by way of discourse inueigh seriously and to good purpose . But as hee was no Papist , so no neuter or nullifidian , which is too common a fault among the politicians of this world ; but a professed Protestant and open professor of the true faith of Christ , that is to say , one that did beare the marke of God in his forehead , as the faithfull are described in the beginning of this chapter . And this ( beloued ) was no small fauour of God vouchsafed vnto him . For as heere they are pronounced blessed , who die in the true faith of Christ , and not in the religion of Antichrist : so Reuel . 20. 6 they are pronounced blessed and holy , who haue their part in the first resurrection , whereby as they rise from other sinnes and corruptions : so especially from the graue of Antichristian , that is , Popish pollutions : as the context or coherence in both places sheweth . Neither was hee a backeward professor ( as many are , who haue no care of religion : ) but manifested his forwardnes by diuers good signes . As first , by frequenting the holy exercises of religion abroad , and hauing them duely performed at home . Secondly , by louing , reuerencing , and countenancing faithfull Ministers & Preachers of Gods Word . For this I doubt not to auouch , that the religion and deuotion of me● towards God , may be discerned by n● one signe better , then by the respect which they haue to Gods Ministers . Fo● as our Sauiour saith , he that receiueth y● receiueth me , and he that desp●seth you , despiseth me . For as he that despiseth a Minister in respect of his calling , doth euidently bewray himselfe , neither to ha● any grace , nor yet to desire any , because the grace which either hee hath or desireth , ordinarily is procured by the Ministery , as I could shew at large ; so he that loueth and reuerenceth a Minister , for his calling sake , ( as this worthy Knight did , ) he doth shew , that he hath found the Ministery of the Word , to bee the power of God to his saluation . Of his loue to other my brethren in the Ministery , the great concourse of Ministers at this present , to honor his funerall , is a sufficient euidence . As touching my selfe , I do with thankfulnesse , acknowledge the greatnes of his loue manifested towards me diuers waies : wherein he may seeme to haue followed the graue aduise of the Greek Orator , in that he hath made me to inherit that loue & friendship , which from a child , he did euer beare to my father . Thirdly , his forwardnes appeared , by louing and fauouring those that were honest and religious , and hampering those who were otherwise disposed ; who now perhaps will vtter their spleene , and by their slanderous speeches proue , that 〈◊〉 he honored , and loued those that feared God ; so such vile and naughty persons as themselues , were odious in his sight . Which is one good note of the child of God , as the holy Ghost witnesseth Psal. 15. 4. Beloued in the Lord , it is no small token of a member of Christ , when a man loueth the members of Christ , for their godlines and vertues sake . For they their are of the world , hate those that bee in Christ. And as a wicked man is an abomination to the godly ; euen so , a godly man is an abomination to the wicked . Iohn therefore setteth this downe as a special signe : hereby ( saith he ) we know that we are translated from death to life , because wee loue the brethren . I hasten to his cariage among men : and first , in his dealings , as a priuate mā , wherein he was ( I speake of his generall course ) a strict obseruer of truth in hi● words , of iustice in his deeds , of fidelity in his promises . But chiefely conside● him , in the discharge of his calling For a mans calling is that stāding , wherin God hath placed him , to exercise his faith and obedience , that therein hee may glorifie God , and doe good to men . Consider his priuate calling , as he was an housholder , or head of his familie . And therein acknowledge with me , his great loue and fidelity to his wife , his fatherly prouidence towards his children and nephewes : his great wisedome and care in gouerning his seruants , and preseruing them from those horrible vices ( which as they be vsuall now adaies , in great families , so no doubt , will pull downe the fearefull iudgements of God vpon them ) I meane swearing and swaggering : and finally , his goodnesse and bountie towards those , whom he found diligent , honest , and frugall . But his publique calling , as he was a Magistrate , and gouernour in the Common-wealth , doth now call me vnto it . Wherein , all ( I doubt not ) who did not mislike him for his iust seueritie , either against themselues , or such as were neere vnto them , wil freely acknowledge , that he was a very good Iusticer , and a very notable good Common-wealthes man , both for his sufficiencie and wisedome , ( which was great ) and also for his great zeale , and good affection towards his countrie ; and couragious resolution , to shew himselfe forward in good causes . The truth whereof , if we did not sufficiently see , whilest wee enioyed him : I dout we shall too well feele , by wanting him . And thus you haue heard of his sobrietie , and gouernment of himselfe , of his faith , and religion towards God , and of his iustice & charity towards men . In all which , you are not to vnderstand me , as though I went about to maintaine , that he had no infirmities , or that he neuer failed in any particulars : for alas , is many things we offend all ; and highly i● that man to be commended , whose generall course is such as I haue described . Yea , happy , and thrice happy is that man , who hath a setled and vnfaine● purpose , of obseruing those duties , of sobrietie , iustice , and pietie ; though besid● his purpose , he faile in many particula● through infirmitie : for 〈◊〉 a one , no doubt , is the true child of God. And as these signes did shew , that he liued in the Lord : so the same added to his demeanor , in the time of his sicknes , will proue that he died in the Lord. I wil begin with his Christian charitie , in forgiuing those that had offended him , in giuing satisfaction to such as thought themselues wronged , in seeking to bee reconciled , with such as he might thinke did beare any grudge towards him , which being considered , together with the greatnes , both of his mind and state , will seeme no small argument of great Christianity . And herein he did acknowledge ( as he had cause ) the good prouidence of God towards him , in giuing him occasion whilest he was aliue , and able to answere for himselfe , to cleare himselfe , ( as to my vnderstanding hee did ) of diuers imputations , which otherwise might perhaps haue proued scandalous after his death . No lesse commendable was his Christian pietie towards God , shewing it selfe in the time of his sicknes , not onely in the exercises of religion , as often hearing of the word preached , receiuing the Sacrament more than once to assure him of his vnion and communion with Christ , daily inuocation of the name of God : but also in approouing his faith and patience , being by a long and sharp sicknesse so throughly tried . In respect whereof I may not forget his behauiour at two especiall times ; the one a weeke before his death , when as his speech being taken from him , hee supposed the time of his dissolution to bee at hand . And therefore minding to prepars himselfe for death , he calleth by signes for inke and paper , and ( as hee could ) writeth the names of diuers Ministers , and some other his faithfull friends , whom he would haue sent for , that they might bee both assistants vnto him by the● prayer and godly counsaile in the agonie of death , as also witnesses of hi● faithfull departure . But before the● came , it pleased GOD to restore h● speech ; whereby to his owne and the● comfort , he made a notable confession of his faith ; which also he then sealed , by the receipt of the Sacrament . Againe , not long before his speech began to faile him the second and last time , hee deliuered ( as many times hee had done before ) diuers good and godly speeches . Among the former , I remember one argument which he vsed to comfort himselfe , Christ Iesus ( saith he ) who was my Sauiour , he and no other shall be my Iudge . Among the latter , and indeede one of the last that I could vnderstand , he professed his vndoubted faith & assured hope of saluatiō , but ( as he said ) trusting only to the mercies of God in Christ Iesus my Sauiour ; and in that faith as we neede not doubt , he ended his life , or as the Scripture speaketh , he fell asleepe ; for such indeede was the manner of his death . All which premisses being weighed in the ballance of charitie , wee may bee bold to conclude according to the iudgement of charitie , that hee is in the number of those , whom the holy Ghost in this place pronounceth blessed . Wherefore , though wee haue iust cause to mourne in respect of our selues , as namely his graue and vertuous Ladie , that the Lord hath taken from her so louing and kinde an husband ; his nephewes , that they be depriued of so wise and prouident a grandfather ; his welwillers , that we are berest of so good a friend ; the countrie , that it hath lost so prudent and carefull a Iusticer , and so good a commonwealths man , as I said : but yet so , as that with meekenes and humilitie wee submit our selues to the gracious prouidence of God our heauenly father , giuing him leaue to call whom and when it pleaseth him : yet in respect of him wee haue little cause to mourne , but great cause to be thankfull vnto God for him : In that after so many fauours which it pleased the Lord t● vouchsafe vnto him throughout y e whole course of his life : hee hath been now pleased , to receiue him into the numbe● of those whom the holy Ghost heere pronounceth blessed . The Lord for h● mercies sake grant , that wee after th● example of all the faithfull departed , may be carefull to liue in the Lord Iesus by a true and a liuely faith ; that liuing in him , wee may die in him ; and dying in him , may be found in him at the resurrection ; that rising in him , we may be glorified with him by the fruition of God himselfe the chiefest good : To which most gracious and most glorious God , the Father , the Sonne , and the holy Ghost , be all praise , honour and glorie , both now and for euer , Amen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes, typically marginal, from the original text Notes for div A20734-e90 The context , and coherence . * Bellarm. de Pontif. Rom. lib. 3. cap. 10. Reuel . 18. 4 In 2. Thess. 2. Ad Algas . Quaest. 11. 2. Thess. 2. 10. 11. 12. The text analysed . 2. Pet. 1. 19. Reuel . 21. 5. Galat. 1. 8. Luke 16. 31. 2. Cor. 11. 14 1. Sam. 28. 12. 1. Cor. 13. 3. Eph. 5. 30. Iohn 15. 2. &c. 2 Rom. 6. 3. Gal. 3. 27. Ioh. 6. 56. 1. Cor. 12. 13 3 1. Cor. 1. 30. Ephes. 1. 1. Philip. 1. 〈◊〉 Col. 1. 2. Rom. 〈◊〉 . 1. 2. Cor. 5. 17. 2. Tim. 3. 12 Gal. 2. 20. 1. Cor. 6. 15. Gal. 3. 13. Ephes. 2. 3. Iohn 1. 12. Rom. 8. 16. Tit. 2. 13. Rom. 8. 1. Ioh. 15. 4. 5. Gal. 2. 20. 1. Ioh. 5. 12. 1. Tim. 5. 6. Luke 9. 60. Rom. 8. 7. 1. Cor. 1. 30. 2. Cor. 5. 21. Col. 1. 24. Act. 9. 4. Psal. 123. 2. John 1. 16. Ephes. 2. 6. Coloss. 3. 3. 1. John. 3. Phil. 3. 8. 9. Rom. 10. 17. & 14. 1. Cor. 3. 5. Deut. 12. 3. 1. Cor. 4. 15. 1. Pet. 1. 23. Rom. 1. 16. 1. Cor. 1. 21. Hebr. 4. 2. Ioh. 1. 1● . Mat. 5. 3. 6. 2. Pet. 1. 1. 2. Cor. 13. 5. Hebr. 11. 6. Hebr. 11. 6. Iam. 2. 29. Iohn . 8. 33. Mat. 9. 13. Mat. 9. 13. Mat. 18. 11. Luke 4. 18. Luke 18. 14. 1. Ioh. 2. 3. 4 Ier. 23. 24. Gal. 3. 10. Esay 53. 5. Iohn 6. 55. 2. Cor. 5. 20. Act. 15. 9. Gal. 5. 6. Iam. 2. 18. Rom. 3. 28. Gal. 2. 16. 1 Iohn . 1. 6. Iohn 19. 34. 35. Rom. 5. 12. &c. 2. Pet. 1. 4. 2. Cor 5. 17. Rom. 8. 1. 1. Iohn 1. 6. Luk. 11. 23. Rom. 8. 15. 16. Ephes. 1. 13. 14. 4. 30. Gal. 2. 20. 2. Pet. 1. 10. 1. Ioh. 3. 24. Mat. 10. 32 Apoc. 2. 10 Mar. 16. 16. Iohn 3. 16. 1. Cor. 10. 12. 1. Ioh. 2. 19. Iohn 15. Ioh. 15. 6. Ioh. 15. 4. 7. 2. Pet. 2. 20. 22. Ezec. 18. 24 Matth. 7. 26 Matt. 7. 24. Luk. 18. 13. 14. 15. 1. Pet. 1. 9. Num. 23. 10 Chrysost. Luke 23. Philip. 3. 9. John 9. 4. Eccl. 11. 3. Hebr. 3. Apoc. 21. 4. & 7. 17. Luk. 17. 10. Rom. 6. 23. 〈◊〉 Cor. 15. 58 1 Tim. 6. 18. 19. 1. Cor. 2. 9. 1. Iohn 3. 2. Psal. 16. 11 Titus 2. 13. Rom. 8. 18. Hebr. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip 1. 23 1. Cor. 15. 36 42. 43. 44. 1. Cor. 15. 53 Titus 2. 12. Reuel . 14. 1. Reuel . 20. 6. Ioh. 13. 20. Luk. 10. 16. Isocrates ad Daemonicū : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh. 15. 19. Prou. 29. 27 1. Ioh. 3. 14. Iames 3. 2. 
A20169	----	The monument or tombe-stone: or, A sermon preached at Laurence Pountnies Church in London, Nouemb. 21. 1619 at the funerall of Mrs. Elizabeth Iuxon, the late wife of Mr. Iohn Iuxon. By Stephen Denison minister of Gods word, at Kree-Church in the honourable citie of London. Denison, Stephen, d. 1649 or 50. 1620 Approx. 127 KB of XML-encoded text transcribed from 70 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A20169 STC 6604 ESTC S116460 99851676 99851676 16964 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20169) Transcribed from: (Early English Books Online ; image set 16964) Images scanned from microfilm: (Early English books, 1475-1640 ; 1303:13) The monument or tombe-stone: or, A sermon preached at Laurence Pountnies Church in London, Nouemb. 21. 1619 at the funerall of Mrs. Elizabeth Iuxon, the late wife of Mr. Iohn Iuxon. By Stephen Denison minister of Gods word, at Kree-Church in the honourable citie of London. Denison, Stephen, d. 1649 or 50. The third impression. [10], 124 p. Printed by Richard Field dwelling in Great Wood-streete, London : 1620. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Juxon, Elizabeth, d. 1619 -- Sermons -- Early works to 1800. Funeral sermons -- Early works to 1800. Sermons, English -- 17th century. 2006-10 TCP Assigned for keying and markup 2006-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Elspeth Healey Sampled and proofread 2007-02 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE MONVMENT OR TOMBE-STONE : OR , A SERMON PREACHED at Laurence Pountnies Church in London , Nouemb. 21. 16 19. at the funerall of M rs . Elizabeth Iuxon , the late wife of M r. Iohn Iuxon . By STEPHEN DENISON Minister of Gods word , at Kree-Church in the honourable Citie of London . Pro. 10. 7. The memoriall of the iust shall be blessed , but the name of the wicked shall rot . Math. 26. 13. Wheresoeuer this Gospell shall be preached in the whole world , there shall also this that this woman hath done , be told for a memoriall of her . The third impression . LONDON , Printed by Richard Field dwelling in Great Wood-streete . 1620. TO M r. IOHN IVXON , CITIZEN OF THE FAMOVS CITIE OF London , and his fiue children , whom I loue in the truth . STEPHEN DENISON wisheth increase of all true happinesse and prosperitie . DEare friend , it hath bene my purpose a long time , to giue some publicke testimonie before I die , of your loue and kindnesse shewed vnto me : and considering that God hath offered such an opportunitie as this , I thought I could not do lesse , ●…hen to testifie my thankfulnesse vnto you , and to ▪ ●iue Gods Church an occasion , both to blesse God for you , and to remember you & yours in their prayers . I do acknowledge that you haue bene , and so vnto this day you do remaine , the most faithfull friend , and bountifull benefactor , which hitherto I haue found vpon the earth . You and your worthie wife now deceassed were the good Shunemites , which gaue me the first constant entertainement in this Citie . Your care ouer me hath bene great , your saithfulnesse true , and your bountie to me not little . I am perswaded God will blesse you for it , and that Gods deare people , will loue you for it ; and for mine owne part I shall still remaine in your debt , to pray for you , and to do you the best spirituall good that I can . God hath depriued you of a vertuous wife , and me of a deare friend ; but the will of the Lord is good and he knoweth what is best . Comfort your selfe concerning her death , by the sound experience which you had of her godly and vertuous life : and remember with ioy , that which drew teares from you at her death , to wit , what a great care she had of your soule whilest she liued . Remember also with comfort those excellent marks which were in her , which you saw in her , and knew in her , as well as my selfe . I confesse you haue a great misse of her many wayes , but the consideration of her vndoubted happinesse , must comfort you concerning that misse . Labour you to make a good vse of her visitation and death ; let it moue you to renew your couenant with God , and to be mindfull of your owne mortalitie , to prepare for it in due time , to worke out your owne saluation with feare and trembling . Get oyle into your vessell whilest you haue time , that so you may be ready when the Bridegroome cometh , to enter in with him . And now giue me leaue to speake a word or two to your beloued children . You M. Iohn Iuxon the first borne , let me exhort you to flie the lusts and vanities of youth , and giue your mind vnto goodnesse : remember your Creator now in the dayes of your youth . Learne with Timothy to know the Scriptures of a child : as you are the first borne in age , so be you the first borne in grace ; be an example vnto the rest of the children in vertue and stayednesse : fulfill the prophesies which go of you . Your tender father reioyceth in you , and hopeth that grace is in some measure begunne in you ; and for my owne part I hope good of you , therefore be you good . A●d you M. Thomas Iuxon , let me admonish you , not to turne the grace of God into wantonnesse : vse that capacity which God hath giuen vnto you , for the glory of God : be carefull to giue your minde vnto learning , and to know God : be obedient to your parents ; feare God and keepe his commandements , for this is the whole duty of man , as Salomon saith , Eccles . 12. And otherwise , if you will not hearken vnto this , then must I say with the same Salomon : Reiòyce ● yong man in thy youth , and let thine bea rt cheere thee in the dayes of thy youth , and walke in the wayes of thine heart , and in the sight of thine eyes . But know thou , that for all these things God will bring thee into iudgement . Eccles . 11. 9. And you Mistris Elizabeth Iuxon , let me put you in mind , that as you beare the name of your vertuous mother , so you would be carefull to follow her godly steps : be you diligent to heare Gods word preached , and to reade the same in priuate euery day ; meditate that which you heare and reade , and be carefull to practise that which you learne , both in your generall and particular calling . For these were the stops of your worthy mother . And you Mistris Sarah Iuxon , remember also after whom you are named , to wit , after Sarah the wife of Abraham . Be diligent to reade the story of Sarah in the booke of Genesis , and follow her in all things that are good and imitable . And remember the words of the Apostle , that women are the daughters of Sarah so long as they do well , 1. Pet. 3. And lastly , you mistris Marie Iuxon , if God shall giue you life to liue to come to yeares of discretion and vnderstanding , consider what I say vnto you . You are named after the blessed virgine Marie . As she therefore conceiued Christ in her wombe , so do you conceiue him in your heart . As she pondered the words of the sh epheards in her heart , so do you meditate of the word of God day and night . Yea consider what graces were in her , and labour for the same . Yea let me say vnto all you three pure virgins , beware you of the sinnes of the times , take heed of following the vaine fashions of the world , take heed of pride , take heed of whoredome and all manner of vncleannesse : haue a care with whom you consort your selues : marrie not without the consent of your parents or gouernours , and be sure that you marrie in the Lord. In a word , be carefull to reade and consider the marks which were in your mother , and labour to find the like in your selues . And thus you shall leade a blessed life , and accomplish a happie death , and at the last shall come to that heauenly kingdome , whither your deare mother is gone before . Vnto the which heauenly kingdome , the Lord of his mercie bring vs all for Iesus Christ his sake , Amen . Yours in all Christian dutie , STEPHEN DENISON . TO THE READER . COurteous Reader , I haue bene exceedingly importuned , and that by many worthy Christians , for the markes which our worthy sister deceassed left behind her . I could not tell how so well to satisfie the religious request of my brethren in this thing , as by making publike for the common good both the Sermon and the Markes . Here therefore I offer them to thy Christian consideratio● ; reade them with a single eye : weigh them well ; and if thou reape any benefite , giue the whole glory to God , and remember the vnworthy writer in thy prayers . Thine in the Lord , S. D. THE MONVMENT , OR TOMBE-STONE . Iob 7. 3. 4. So am I made to possesse the moneths of vanitie , and wearisome nights are appointed to me : when I lie downe , I say , when shall I arise , and the night be gone ? and I am full of tossings to and fro , vnto the dawning of the day . IN the first verse of this chapter the holy man Iob layeth downe a generall position , to wit , that the dayes of mor●all man are like the dayes of an hireing : and this position he laboureth to make good in the subsequent or next ensuing verses , and that by d●claring wherein the comparison sta●deth betweene the dayes of an hir●ling and the dayes of mortall man , these words following : As a serua● earnestly desireth the shadow , and as a hireling looketh for the reward of h● worke , so am I made to possesse the m●neths of vanity , and wearisome nigh● are appointed for me , &c. This is t● coherence . Now this text is for the matter it a lamentable complaint , where for order and methods sake , we m● take notice of two points , first of t● person complaining , and that was I in this word I. Secondly , of the ma●ter of the complaint , which is tw●-fold . First , for the vanishing of 〈◊〉 time , in these words , So haue I ben● made to possesse the m●neths of vanit● Secondly , for the tediousnesse and ●●tremitie of his paine , in the rest of t● text : And wearisome nights are appo●ed vnto me : when I lie downe , I say , when shall I arise , & the night be gone ? and I am full of tossings to and fro vnto the dawning of the day . So am I made to possesse the moneths of vanity . It may here be demanded in the first place , what is meant in these words by v●nitie . Vnto which iust demand for the clearing of the text , I answer , that this word vanity is taken in two sences in holy Scriptures , viz. sometimes for the vanity of sinne , and so it is vsed in Psal . 119. 37. where Dauid intreateth the Lord to turne back his eyes from beholding vanity , that is , frō beholding sinfull obiects . And in deed my deare Christian brethren , sin is iustly styled by the name of vanity , for there is no vanity to the vanity of sin . For how vaine a practise it is for a little momentanie pleasure , and for a modicum of transitory profit , that a man or woman should set the glory of God , the merits of Christ , the kingdome of heauen , and their owne saluation to sale , I leaue it to your owne conscience to iudge . But for mine owne part , I esteeme wilfull and desperate sinners to be the most vaine and foolish people in the world . But concerning this kind of vanitie Iob doth not speake in this place : for it is not meant that Iob had spent his moneths in the vanity of sinne , as they do which spend their precious time in pricking & pinning , and painting and pampering , in running to stage playes , in haunting of tauerns and alehouses , in prosecuting of vnnecessary suites at law , and such like : for Iob indeed was none of this cursed crew : but he was perfect and vpright , and one that feared God , and eschued euill , as God himselfe giues testimony of him in the first chap. of this booke , at the first verse : yea this blessed Iob was such a man , as that there was none like him in all respects in the whole world , at the least in his age and ●ime . For so it is said of him in the second chapter and third verse , of this holy booke . We must note therefore and obserue , that the word vanity is taken also in Scripture for the vanity of a sa●ing condition ; and so it is vsed in Psal . 144. 4. where it is said , Man is like to vanity , his dayes are like a shadow that vanisheth : and in Rom. 8. 20. The ●reature is made subiect to vanity : that ●s , to a fading condition . And thus the word vanity is vsed in our present ●ext : I haue had as an inheritance the ●oneths of vanity , that is , vanishing and fading moneths , the abstract being put for the concrete , or vanity for vanishing . And wearisome nights , &c. Here it may be also inquired what it was that Iob endured in the night , for the which ●e termes his nights wearisome ●ights , or , as it is in the original , nights of labour . To this I answer : Iob endured three things in the nights , the which three things made his night●xs the nights of labour and vnrest . First , he endured fearefull dreame and visions , as appeareth in this present seuenth chapter and fourth verse where it is said , When I say , my bed sha● comfort me , my couch shall ease my complaint , then thou scarest me wit● dreames , and terrifiest me through visions . And this was a great passion ; for i● is grieuous to be scared with dreames ●ut it is more to be terrified with visions and apparitions of Angels whether good or euill . The want of naturall rest vnto a weake person is very tedious , but this addition of terro● and horror is much more grieuous . 2 The second thing which Io● endured in the night as well as by day , it was anguish of mind and trouble of conscience : For his calamiti● was heauier then the sand of the sea , th● arrowes of God Almightie were within him , the poison thereof drunke vp his spirit , yea the terrors of God set themselues in aray again●● him , Iob 6. 2. 3. And this was matter of sore labour ; for as Salomon saith , A man will be are his infirmitie ; but a wounded spirit , who can beare it ? Prou. 18. 14. 3. The third thing which Iob endured in the night , was extremitie of paine in his bodie , expressed by verie grieuous and dolefull fits ; for when he lay downe , he said , when shall I arise , and the night be gone ? and he was full , or as it is in the originall , he had his belly full of tossings to and fro to the dawning of the day . And there is none which haue had experience of extremitie of sicknesse , but I hope they will easily acknowledge , that extremitie of paine is a sore labour . Thus much for the clearing of the meaning of the words . Now before we come to the doctrines and instructions , one maine question may be moued concerning the practise of Iob in complaining , whether he did well or ill in it ? And to this I answer , that in many things Iob sinned in the matter of complaint , as in cursing the day of his birth , Iob 3. and in desiring for anguish to be cut off before his time , Iob 6. 9. and chusing to be strangled was like wise a great sin in him , Iob 7. 15. But in these words in the text , I take it that Iob did not mainly sinne , ( howbeit I do not excuse him altogether from infirmitie , ) but for his words vsed , they are warrantable ; as for his secret affection , we haue nothing to do with it , we leaue it to God that knowes it . You will then demand , Is it lawfull therefore for such as are in distresse to complaine ? To this I answer , that all complaint is not sinfull . Dauid complained in the si●t Psalme , that his soule was sore troubled , and ●et he sinned not . Hezechiah mourned like a doue in his sicknes , Esay 38. 14. and yet for that is not iustly to be reproued . But lawfull complaint in time of extremitie , must be ioyned with these limitations . First , it must not be with murmuring or repining against God , but rather with a patient submitting to his blessed will : so that though we do declare our griefe , yet we must be content to endure it , in obedience to God ; and we must learne of Christ , to say , If thou wilt that I shall drinke of this cup , thy will be done . Secondly , our complaint must not be to the weakning of our faith : we must so complaine , as that still we hold fast some ground of ioy . For indeed we ought to reioyce euermore ; and we should not mourne without hope , as the Apostle speaketh . Thirdly , our complaints must be moderate ; for there is but a time to mourne . We ought to find time , as wel for the declaring of Gods mercies which we haue receiued , as to expresse our griefes , or else we are greatly vnthankfull . Thus much for the meaning . Now come we , by Gods permission and assistance , to collect such doct●ines and instructions as may make for our edification . Moneths of vanitie . Where note we , that Iob speaking of his life , doth not terme his moneths , moneths of certaintie , as though he had a lease of his life , but moneths of vanitle , as implying that Mans life is very fraile and subiect to vanish away . And indeed there is nothing more fraile , & more vncertaine . For this cause the Scripture compareth our liues to things that are very inconstant : as sometimes to grasse , which in the morning flourisheth & groweth , & in the euening is cut downe and withereth , Psal . 90. 5. 6. And sometime to a vapour , which appeareth for a very little time , and afterwards vanisheth away , Iam. 4. 14. Sometime to a weauers shuttle , which quickly passeth from one side of the webbe vnto the other . Sometime to smoke , which is driuen away and dispersed with euery wind or blast , Psal . 102. 3. Sometime to a shadow which declineth , Psal . 102. 11. And sometime to vanity it selfe , as in my text . Gods Church and people haue taken diligent notice of this frailty from time to time , and therefore haue made account of short life . Hence it is that Abraham in his perfect health termeth himselfe dust and ashes , Genes . 18. 27. Hence it is that Dauid saith , that his life is alwayes in his hand , Psal . 119. 109. Hence it is that Paul saith , I am readie to be deliuered , and the time of my departure is at hand , 2. Tim. 4. 6. Hence it is that the Church saith , We haue here no abiding citie , Heb. 13. 14. And hence it is that so many faithfull Christians do so ordinarily remember their mortalitie & their graue when they lye downe in their beds . And indeed very experience doth teach vs that mans life is fraile . For do we not see yong men die as well as old ? Do we not see strong men die as well as weake ? Do we not see wise men die as well as foolish ? Yea do we not see Physitians die as well as patients ? Yea there is none , rich or poore , high or low , noble or meane , which can promise himselfe to liue for the space of one poore houre . Againe , our liues must needs be fraile and vncertaine , in respect of the manifold dangers whereunto they are continually subiect . For first , they are subiect to infinite diseases , as to the pestilence , to the burning feuer , to consumptions , to the gout , to the stone , to the dropsie , to the bloudie issue , and to innumerable other . Secondly , they are subiect to the stroke of Angels , to the layings in waite of enemies , yea to Gods immediate stroke . Thirdly , they are subiect to many sodaine accidents . If they trauell by land , they are subiect to be taken by the eues and robbers , and to be left for dead . If they ride , they are subiect to fall from their horses , and to breake their neckes . If they trauell on foote , they are subiect to take immoderate heate . If they eate , they are subiect to take surfet , though they eate neuer so little . If they fast , they are subiect to grow into weaknesse . If they sit in thei● houses , diseases will grow vpon them by much sitting . If they walk● abroad , a thousand dangers both ouer their heads and vnder their feete , and before them and behind them , and at their right hand and at their left do attend & wait vpon them , and therfore how fraile is the life of man ? Yea but some possibly will obiect and say , Do we not see some men and women to liue long ? Do not some in our age attaine seuentie yeares , some eightie yeares , some ninetie yeares , some an hundreth ? and may not I hope to liue as long as they ? I do not denie , but God is able to continue thee long vpon the earth , though thy life be neuer so fraile . But it is not thy safest course , my Christian brother , to make account of , or to expect long life . For if they which are strong , liue vntill seuentie or eightie yeares , yet we find by experience , that there be a great many which neuer see fortie , some which neuer see thirtie , some which neuer see twentie , some which neuer see ten . Yea but some , it may be , wil further obiect and say , I am strong and lusty , I am yong , or in my best yeares , I find no decay in my body ; and therefore what reason haue I to look for death ? Alas poore soule , whosoeuer thou art , thou art too prone and ready to deceiue thy selfe . Hast thou neuer read , that Man in his best estate , that is , in his best yeares , in his best strength , in the very fl●ure of his age , is altogether vanitie ? Reade Psalme 39. 5. and it wil teach thee . Hast thou neuer read what Ioh saith in his 21. Chapter and 23. verse , where he testisieth , that One dieth in his full strength ; his breasts being full of milke , and his bones being moistened with marrow ? Reade and consider , and be not incredulous , but beleeuing . Now hauing proued the truth of this point , to wit , that the life of man is very fraile and vncertaine ; and hauing answered the Obiections which might be made against the same : it remaineth now to make application of that which hath b●ne deliuered . And a threefold vse we may make of this our frailtie ; to wit , an vse of Reproofe , an vse of Instruction , and an vse of Comfort . An vse of reproofe . And it may reproue diuers . First , such as haue made a couenant with Death , and put the euill day far from them ; which thinke in their hearts , that though a scourge come & passe through the whole land , yet it shal not come neare them . Alas poore soule , what priuiledge hast thou to escape more then any other ? art thou any iote the more safe , because of thy securitie ? No verily . For when thou shalt say , Peace and safetie , then shall there come upon thee sodaine destruction . As Paul saith , 1. Thess . 5. Secondly , this may serue to reproue such as immoderately do seeke after wealth , being as vnsatiable in secking riches , as if they and their children were not mortall , but immortall ; as if indeed they were to liue here alwayes , and were to make prouision for an earthly eternitie . O foolish and filthy couetousnesse ! when wilt thou say , It is enough ? O vaine man , thou prouidest with the danger of thy soule for many yeares , when it may be this night thy soule shall be taken from thee , and then whose shal these riches be which thou hast vniustly gathered ? Thirdly , it may make for the iust reproofe of them which labour to perswade others that they shall liue long . These are like vnto them which promise others libertie , and are themselues the bondslaues of corruption . And in this many Physitians are too much to blame , which will make such large promises to their patients , as though it were in them to recouer health at their pleasure , when as in the meane time the poore patient dieth vnder their hands . The second vse is an vse of Instruction : ction : for considering that mans life is thus fraile , therefore hence we should learne to be humbled in our selues . We must remember we are but dust and ashes , and therefore we must not haue high conceits of our selues : neither must we affect the too much pampering and pranking of the body . Alas , it may be thou art feeding nicely and curiously to day ; it may be thou art now pranking thy selfe in pride and in strange attire , or painting thy face with Iesabel ; and before to morrow thou mayest be dead . O earth , earth , earth , heare the word of the Lord ; humble thy selfe before the Lord , in consideration of thy mortalitie . If thou wilt not humble thy selfe , thou hast iust cause to feare that the Lord will humble thee , and bring thee low . Secondly , the consideration of our frailtie must teach vs , not to deferre or put off our repentance : but whilest it is called to day , to call our selues to a secret examination of our wayes and courses , to humble our selues for them , to renew our couenants with God of our obedience , and to turne from the power of Sathan to God. Thou thinkest thou mayest do this soone enough when thou art old : but how doest thou know , whether thou shalt liue to be old , or no ? Or suppose thou liue to be old , how doest thou know that God will giue thee repentance at the last , when thou hast hardened thine heart against him by thy sins ? Therefore , whilest it is called to day , either now turne or neuer , either now repent or perish . Either seeke the Lord in time whilest he may be found , or else neuer se●ke him . Thirdly , the consideration of our frailtie must teach vs , first to seeke Gods kingdome and righteousnesse , and to lay vp for our selues a good foundation against the time to come . We must labour to be rich in faith , that when death comes vpon vs , we may not slauishly feare it , but rather chearefully embrace it as a most welcome messenger . It is lamentable to see what paines men take to go to hell , how they labour for the obtaining of their lusts and vnsatiable desires , and in the meane time remaine altogether voide of care how they might attaine heauen . O awake , awake , remember out abode here , it is but for a short time ; but that estate which is to come , whether it be for happinesse or woe , it is eternall , and whithout end . Therefore striue and take paines to enter in by the straire gate . We find by experience , things of value in the world , to wit , riches and honours , and high places , they are not attained without great meane● vsed : and shall we thinke that sauing grace , & Gods kingdome will be obtained without great striuing ? Let no man or woman deceiue themselues : for if the righteous which labour hard in the vse of meanes , as in hearing , in reading , meditating , in the vse of the Sacrament , in conference , in keeping ●aith & a good conscience , in prayer , and such like : if such , I say , shall scarce●y be saued , notwithstanding all their ●are and striuing ; then what shall be●ome of such as striue not at all ; or if ●hey do striue , it is very coldly and negligently ? Surely such , vnlesse they ●end their pace , they can neuer each their iourneys end , which is the glorious kingdome of heauen . They will be found like trauellers dead in ●he way before they halfe reach ●ome . The third and last vse is for com●ort and consolation . For considering ●hat mans life is so fraile ; therfore first ●t may be a comfort to such as en●ure exile , or banishment , or imprisonment , or hard vsage , or pouertie , or sicknesse , or the like , they may remember , that their afflictions here cannot be long , because their liues are but short . Peace shall come , and they shall rest in their beds , Esay 57. 2. and Blessed are they which die in the Lord yea saith the Spirit , they rest from their labours , Reuel . 14. 13. Secondly , the consideration o● shortnesse of life , may be matter o● consolation and comfort vnto such a● beleeue ; for now their saluation i● nearer then when they began to beleeue . What knowest thou , but tha● there is but a step betweene thee an● heauen ? Thou art here this yere , tho● mayest be in heauen before the next thou art here this moneth , tho● mayest be with Christ before th● next . Yea thou art here to day , tho● mayest be in blisse before to morrow O thrise happie estate ! how woul● men admire the happinesse of such begger as were in possibility euery houre to be aduanced to a kingdome ? And how much more admirable is the estate of euery true Christian , who standes in continuall possibilitie to be aduanced to such an estate , as neither eye hath seene , nor eare hath heard , neither can it sufficiently enter into the heart of man to conceiue ? 1. Cor. 2. 9. Thirdly , the consideration of our shortnesse of life may comfort all such faithfull Christians as do desire to be freed from sinne . Though Satan and the world , and their owne corruptions , do disquiet them for a time , yet they shall not alwayes disquiet them . Death will come and that quickly , and then thou shalt sinne no more , neither shalt thou be tempted ●o sinne any more , but thou shalt be ●ike vnto an elect Angell , yea like vnto Iesus Christ in perfect holinesse & righ●eousnesse . Which estate Gods children more affect then they affect the very happinesse or ioyes of heauen . And thus much for the first doctrine . Moneths of vanity : Hence obserue we in the next place , That afflictions sanstified are an especiall meanes ● bring a man or woman to a cleare sight of the vanitie of earthly things . Iob being greatly afflicted , and hauing his affliction sanctified vnto him , was enabled out of the bottom● of his affliction to see that his moneths were but vanitie . And the lik● may be said of Dauid , who being sick● and weake , obtained withall an hol● contempt euen of his very kingdome , and was content that Salom●● should be crowned King euen in hi● life time , 1. King. 1. 33. The like w● reade of Barzillai in 2. Sam. 19. 33. 34 ▪ who when Dauid offered him grea● honour and preferment in his Court he considering with himselfe that h● was now growne very old , refused the kings offer . And thus many Christians which in time of health did too much affect riches and honours , and finenesse in apparell , afterwards in time of sicknesse come to see the vanity of all these . To this purpose Salomon speaketh well in Eccles . 12. 4. that in old age , which is a laborious affliction of it selfe , the daughters of singing shall be abased : as implying , that though in health and youth , men or women stand too much affectionated to the vanitie of earthly delights , yet in affliction and old age they shall attaine the sight of the vanity of these things . So that afflictions are like vnto the clay wherewith the blind mans eyes were annointed in the Gospell , and whereby he came to attaine his sight , which before he wanted . Yea afflictions are like chrystall spectacles , whereby Christians are helped much in the discerning and discouering of earthly vanity . And there be two reasons for the euidencing or clearing of the truth of this point , to wit , That afflictions sanctified are speciall helpes to bring to sight the vanity of earthly things . As first , because men and women in afflictions finde by experience the helplesnesse of earthly things , they find that they may lie in paine and miserie , yea that they may die , and be turned to dust , for any thing which their riches or honours can helpe them : and therefore they may easily conclude , How vaine ô Lord do I now find these things , vpon the which formerly ( foole that I was ) I haue so doted , and set my mind ? Behold now I see and say with the Preacher , as I find also by euident experience , Vanity of vanities , vanity of vanities , all is vanity , Eccles . 1. 2. Secondly , in sanctified afflictions men and women come to the sight of the excellency of true sauing grace : now they can value one dram of faith aboue many talents of gold ; now they had rather haue oyle in their vessels , then treasure in their coffers . And the more that any one is brought to the sight of the true worth of grace , the more they are brought withall to the sight of earthly vanity . Do I see the price of heauen ? Then I see the basenesse of the earth . Do I see the excellency of the knowledge of Christ my Lord ? Then I see all other things to be drosse , and count them to be dung . Yea but some , it may be , will be too busie to obiect , that afflictions are more like to driue vs from God then to bring vs vnto him , and that afflictions are dead helpes of themselues , and cannot profit . Vnto whom I answer , that afflictions separated from the working of Gods Spirit are indeed of no value ; which is the reason that though Turkes and Infidels haue afflictions as well as Christians , yet they are no whit bettered by their afflictions , because indeed their afflictions are not sanctified vnto them . And the like we may be bold to say of the written word of God. For the word it selfe separated from the Spirit cannot worke . So that we put not this vertue of bringing to the sight of earthly vanity , in the very afflictions thēselues , no more then we ascribe the recouery of the blind mans sight vnto the clay wherewith his eyes were annointed . But this we affirme , that afflictions sanctified , that is , afflictions ioyned with the work of Gods Spirit are excellent means to bring to the sight of earthly vanity . Yea had it not bene for afflictions sanctified , there be many now in heauen which had neuer come there . And had it not bene for afflictions , there be many prodigals in the world , which had not knowne ( as they do know ) what had belonged to the turning from the power of Satan to God. And therefore as I desire that there may not too much be ascribed to afflictions : so I would forewarne men to take heede how they make too slight account of them , cōsidering to what excellent purposes God hath sanctified and appointed them ; & considering withall the confessions of many sound and experienced Christians , which do ingenuously acknowledge that such and such afflictions were especiall meanes to bring them to God. But may not afflictions lawfully be desired and prayed for , considering that they may be meanes , if they be sanctified , of much good vnto vs ? To this I answer , that as we are not to condition with God that he would neuer touch vs with any affliction , but we must referre our selues vnto his will. So we are not to hasten afflictions vpon our selues ▪ and the rather because we know not what ability we haue to beare afflictions , or what grace we shall haue to make the right vse of them . We may indeed pray that if afflictions be vpon vs they may be sanctified vnto vs , and it is an holy and necessary prayer : but to pray that God would scourge vs , it is a presumptuous request , and doth sauour too much of ouerweening our owne strength . And if any for their presumptuous practise shall alledge the example of Dauid in Psalme 6. 1. that he prayed , not to be corrected in Gods wrath , whereby he seemeth to be content that God should scourge him , so that it were not in his furie : to this I answer , that such know not of what spirit they are which thus reason . For a●t thou able to make as good vse of afflictions as Dauid was ? I trow not . Secondly , Dauid doth not absolutely pray for afflictions , but taking it as granted , that God would afflict him , he prayeth that the Lord would not afflict him in his wrath and fury . Therefore we conclude , that though much good be wrought by afflictions , yet that afflictions are not to be prayed for , or to be hastened . But to come to the vse and application of this point : Is it so that afflictions sanctified are an especiall meanes to bring vs to the sight of the vanities of earthly things ? Then this should teach vs in the first place , to take notice of , and to admi●e the excellent power of God , who is able out of darknesse to bring light . For what is more vnlikely , in the iudgement of flesh and bloud , to do good , then afflictions are ? For by reason , when a man is sicke , he is more fit to see the excellency of health then the vanity of it ; and when he is poore , to see the happinesse of riches , then to see their impotency . And therefore great and admirable is the worke of our good God in all things , and particularly in the sanctification of afflictions . We may iustly say with the Apostle , Rom. 11 33. O the depth of the riches both of the wisedome and knowledge of God : how vnsearchable are his iudgements , and his wayes past finding out ! Secondly , this consideration of the vsefulnesse of afflictions must be an especiall meanes to perswade vs to patience vnder the crosse , and to a willing submitting of our selues vnder the mighty hand of God He is a wise and prudent Physitian , he knoweth indeed what Physicke is best for vs. We haue a great God to deale with when we are vnder afflictions , and if we submit vnto him , he will raise vs vp . But if we walk stubburnly against him , he will walke stubburnly against vs. Gods wrath is like to the thunder & lightnings , which commonly hurt not soft and yeelding bodies because they do not resist , but they exercise their force vpon stout oakes and iron locks and barres , &c. So God deales gently with such as submit themselues , but if any resist , he will surely crush them and make them tame . They shall be sure to gaine nothing by obstinacy against God , but increase of their miseries . Yea God will walke obstinatly against his very elect if they resist his proceedings , as we see in the example of Ionas : how did God persecute Ionas with winde and tempests , yea how did he tosse him into the seas , and plunged him into the hell of the whales belly , and neuer left him vntil he had brought him to submit to go to Nineue ? And therefore make a vertue of necessitie ; that which thou must suffer of necessitie , suffer it with patience and willingly ▪ It may be the Lord aimeth at greater good towards thee in thine affliction then thou art aware of . And therefore as thou art content to receiue many a bitter potion at the hand of a physitian in hope of health , so be content to drinke of the cup which God hath tempered , in hope that it shall worke for thy good . In the third place we must duly examine our selues if at any time we haue bene afflicted ; whether our afflictions haue wrought thus with vs or no : viz. whether they haue brought vs to the sight of the vanity of earthly things . If they haue , we may be perswaded that they are sanctified vnto vs : and we haue great cause to be thankfull to God for them . But if we haue bene scourged , and yet are neuer the better , we haue iust cause to be humbled , and to feare that our afflictions were neuer sanctified vnto vs. The Lord hath smitten vs , but we haue not grieued , he hath consumed vs , but we haue refused to receiue correction ; we haue madeour faces harder then the rocke , we haue refused to returne : as the Lord complaineth against the disobedient Iewes , Iere. 5. 3. And thus much for the second Doctrine ; to wit , That affl●ctions sanctified , are speciall helpes to bring vs to the sight of the vanitie of earthly things . Painefull nights : Or as it is in the originall , nights of labour . Whence obserue we , That it may befall the deare children of God , to be visited with painefull and tedious visitations . They may be sicke and grieuously pained , and that not for a night , or for a day , but for nights , that is , for many night● together . The truth of this we see , first here in Iob : Nights of labour , or painefull nights haue bene appointed vnto me : for thus he complaineth . And that Gods children may be visited with grieuous paine , and with laborious sicknesse , it is further manifest by examples ; as first by the example of Dauid , a man after Gods owne heart . For , how doth he complaine in the sixt Psalme ? That his bones were vexed , that he was weary of his groning , that his eye was consumed with griefe : and in Psalme 39. 10. That he was consumed by the blow of Gods hand : but especially in Psalme 38. Where he saith , That the arrowes of God did sticke fast in him , and his hand pressed him sore . That there was no soundnesse in his flesh , because of Gods anger : and that there was no rest in his bones , because of his sinne . That his wounds did stinke , and were corrupt ; that he was troubled and bowed downe greatly . That he went mourning all the day . That his loines were filled with a lothsome disease . That he was feeble and sore broken : that he roared for the very disquietnesse of his heart , &c. And the like we see in the Church , Lamen . 1. 11. 12. where she saith , Behold and see , if there be any sorrow like vnto my sorrow , which is done vnto me , wherewith the Lord hath afflicted me in the day of his fierce anger : from aboue hath he sent fire into my bones , and it preuaileth against them . Yea , what paines did Christ himselfe endure in the Garden , when he sweat water and bloud ? and what torment vpon the Crosse when he cried , My God , my God , why hast thou forsaken me ? I suppose , that at that time the paines of hell came about him , as it is said also in Psal . 18. 5. I suppose that then Christ descended into hell , when he felt the very fire of Gods wrath in his soule for our sins , when the Lord withdrew the light of his countenance , and left him to the intollerable sence and feeling of his indignation . Now if Dauid , a man so deare to God : if the Church , bought with so deare a price : yea , if Christ Jesus the Sonne of God , were left to this extremitie of paines : then it followeth vndeniably , That Gods 〈◊〉 deare Saints and children may be 〈◊〉 with very grieuous paine and sicknesse , with painefull nights , yea with nights of paine . And for the proofe of the second clause of the Doctrine , to wit , that Gods children may be visited with long and tedious sicknesses , as well as with extremity of paine : consider we first the example of Aeneas , who kept his bed , and was sicke of the palsey for the space of eight yeares , Acts 9. 33. Secondly , the example of the poore man , Iohn . 5. 5. who had an infirmity for the space of eight and thirtie yeares , lying at the Poole of Bethesda . Thirdly , the example of the faithfull woman , Luke 8. 43. who had an infirmitie twelue yeares together , and had spent all her substance vpon Physitians , and could not be healed of any . Yea , as Saint Marke is bold to say , She was neuer the better for her tampering so much with Physicke , but rather much the worse , Mar. 5. 26. I might be large in the pro●fe of this point , but I will abstaine . Come we to the reasons . And there be many causes wherefore God doth thus heauily and tediously afflict his seruants . First , that hereby he might correct some remainder of dangerous corruption lurking in them ; according to that in Esay 27. 9. By this shall the iniquitie of Iacob be purged ; and this is all the fruite , to take away his sin . Some of Gods children are subiect to spirituall pride , some to rash anger , some to worldly-mindednesse , some to infidelitie , some to neglect of the best things , some to discontentednes with their estate . And the Lord he layeth an heauie chaine vpon their loynes , to correct and mortifie their co●ruptions in them . And herein God dealeth like a skilfull Goldsmith ; he casteth his children into fierie afflictions ; not because he meanes vtterly to cast them away , but because he meaneth to take them out more pure , and purged from their drosse of sinne : yea he fineth them seuenfold , that yet they may be more pure . Secondly , God doth heauily afflict his people , of purpose to weane them from the vaine delights and pleasures of the world . And in this the Lord deales like a nurse ; he annointeth the teates of the world with bitternesse , to the end that his children sucking them might desire them no more . How came Iacob to distaste and to forsake Labans family , but by the affliction which he found by the change of Labans countenance ? Gen. 31. How came the Prodigall sonne to be weaned from the citizens seruice , Luke 15. but by the affliction of hunger and want which he found in it ? And lastly , how come many of the deare children of God to be so farre mortified to the world , as that they desire to be dissolued , and to be with Christ , but by the bitternesse of afflictions ? Thirdly , God doth thus scourge his Church , and afflict his children , for the triall of his graces in them ; according to that in 1. Pet. 4. 12. Brethren ; thinke it not strange concerning the fierie triall , which is come vpon you to trie you , &c. God afflicts his Church , partly for the triall of their patience , to see whether they will submit themselues vnto him , as well in suffering as in doing his will : partly for the triall of saith , to see if they will beleeue against sence and feeling , and whether they will say with Iob , Though the Lord kill me , yet will I trust in him , Iob 13. 15. Yea the Lord afflicts for the triall of wisedome , to see if his children will endeauour to make good vse of their afflictions and of their crosses . Thus God I say afflicts for triall . In the fourth and last place , God sorely afflicteth his Church in this world , that he might the highlier aduance it in glorie in the world to come . For howsoeuer The affliction● of this present time are not worthie to be compared to the glorie that shall be reuealed , ( as the Apostle speakes , Rom. 8. 18. ) yet our light affliction which is but for a moment , worketh for vs a farre more excellent and eternall weight of glorie 2. Cor. 4. 17. Thus the holy Martyrs , as they suffered most , so no doubt they are glorified most . And thus many deare Saints of God , which haue endured a very hell of torment here , no doubt but they receiue a more ●xcellent heauen of comfort hereafter : as they haue bene partakers of the suffering , so they are of the consolation . But to come to the vse and application : Is it so , that God doth sorely afflict his deare children ? Then this should teach vs in the first place , not to iudge or censure those which suffer , as though they were greater sinners then others . You know what Christ himselfe saith in Luke 13. 2. Suppose ye , that those Galileans were greater sinners then all other Galileans , because they suffered such things ? I tell you nay , &c. And it was the sinne of Iobs friends to iudge Iob an hypocrite , or a notorious offender , because the hand of God was so heauy vpon him . Let vs therefore learne on the contrary with Gods Church , Iam. 5. 11 , To esteeme them happie which suffer . Let vs hope , that afflictions layed vppon our brethren or sisters , are signes of Gods loue towards them , and not of his hatred . For whomsoeuer the Lord loues , he chasteneth , and scourgeth euerie sonne whom he receiueth : as we reade Hebrews 12. 6. 7. And therefore leud and vncharitable is the practise of all such which take vpon them to iudge and to censure many a sound Christian , by their very afflictions , to be hypocrites , to be dissemblers , to be some way notoriously wicked : For else , say they , God would neuer thus haue punished them . O most vniust and rash censure ! Doth not God scourge euery sonne whom he receiueth ? and shall we not through many tribulations enter into the kingdome of God ? Therefore let God be true , and euery rash iudger shall be proued a lyer . Secondly , are Gods owne deare children subiect to grieuous and tedious afflictions ? Therefore this may be iust matter of terror to the wicked & vngodly . For if iudgement begin at the house of God , what shall be the end of such as obey not the Gospell of God ? as the Apostle speaketh , 1. Pet. 4. 17. If God correct his owne with strokes , surely he will punish the wicked with scorpions . If he afflict Lazarus here with pouerrie and sicknesse , surely he will punish Diues hereafter with hell fire . Yea , if God spared not his Angels which sinned , but cast them downe into hell , and deliuered them into darknesse , to be reserued to iudgement ; then how shall the wicked thinke that the Lord will spare them , going on in their sinfull courses ? Oh therefore let all the sharp corrections layed vpon Gods children in this life , be so many warning peales to the vngodly speedily to repent , and to turne to God in time , lest worse punishments seise vpon them then euer seised vpon the elect . Thirdly , the consideration of this truth , to wit , that Gods children are subiect to so great afflictions ; it must teach euery one of vs , to be prepa●ed to endure great trials . We must be prepared to endure losse of our dearest friends , losse of good name , losse of our whole estate , losse of libertie , losse of health , extremitie of paines in the body , & that for a long time together : yea we must be prepared for the firy triall ; for what do we know , what God hath in store for vs ? Lastly , we must be prepared to endure troubles of minde and vexations of conscience ; we must be content to be brought to heauen by hell-gates . Brethren , we must not thinke it strange if these things befall vnto vs. The like haue befallen vnto Gods owne sons and daughters that are in the world , or haue bene . Let vs learne to get strength now in the time of our peace ; we may haue more vse of it hereafter then it may be we are aware of . Fourthly , considering that Gods elect are subiect to so great afflictions , let vs which enioy freedom from these tormēting miseries , be the more thankfull to God for our freedome . We might liue in sicknesse , in paine , in pouertie , in persecution , in distresse of minde , and yet remaine the true children of God. Therefore what cause of thankfulnesse haue we , with whom the Lord deales more mildly , and yet giues vs the same hope of glorie , which he hath giuen vnto others which suffer great trials ? God deales with vs as he dealt with Henoch ; he takes vs away , and we hardly see or feele death : whereas many others are carried as it were in a fierie chariot to the kingdome of heauen . Consider this all ye which sit vnder your owne vine and vnder your owne figtree , and be thankfull . Fiftly , considering that Gods children are subiect to so great afflictions ; therefore this must teach vs to haue a fellowfeeling of the miseries of others . We must not make small reckning of their paines , as though they ailed nothing ; but we must compassionate them , and vse all the meanes we can to comfort them , and to support them , as we our selues desire to be comforted and to be supported if we were in their estate . Be it therefore farre from vs to adde affliction to affliction , or to increase the sorrowes of such whom God hath wounded : But let vs rather thinke with Iob , that he which is in affliction ought to be comforted of his friends . It is a cruell practise to lay on more weight vpon a poore beast , when he is ready to sinke vnder that burthen which is vpon him already . So , much more it is a tyrannous fact to adde to the sorrowes of them which are already heauie laden . And thus much may suffice to haue spoken concerning the third doctrine , to wit , that Gods deare children are subiect to painfull and tedious sicknesses . Many painfull nights haue bene appointed vnto me . Where obserue , that Iob doth not say , It was my hard fortune to see much miserie , or by euill lucke and hard chance I came to this affliction ; but many painfull nights haue bene appointed vnto me : wherein is intimated vnto vs this truth , namely , that There is no affliction befalleth any of the children of God , be it neuer so sharpe or tedious , but it befalleth by the determinate counsell and purpose of God. This is manifest out of diuerse texts of holy Scripture , as out of Esay 45. 7. I forme the light , and create darknesse : I make peace , and create euill : I the Lord do all these things . And out of Amos 3. 6. Shall a trumpet be blowne in a citie , and the people not be afraid ? shall there be euill in a citie , and the Lord hath not done it ? But yet this point is more especially proued by that in Acts 4. 27. where it is said , Herod , and Pontius Pilate , and the Gentiles , and the people of Israel , were gathered together , to do vnto Christ that which Gods hand and counsell had determined before to be done . Yea indeed , all things both great and small are gouerned and guided by the prouidence of God : there is not a sparrow which falleth vnto the ground , nor an haire which falleth from our head , without our Father ; as Christ himselfe saith in Matthew 10. 29. And this truth the Saints haue acknowledged from time to time . If Sheme● curse Dauid and raile vpon him , Dauid will acknowledge , that the Lord bids him curse , 2. Sam. 16. 17. If the Sabeans take away Iobs oxen or his asses , and the Chaldeans depriue him of his camels ; if a fire from heauen take away his sheepe , aad the winds stirred vp by Satan destroy his children , yet he will acknowledge , that the Lord hath giuen , and the Lord hath taken away , Iob 1. 21. Yea but this might seeme to be an hard saying , that God should be the author of all afflictions . For suppose that a man be robbed of all that he hath , is God the cause of the robbery ? or suppose a man be wrongfully slandered , is God the cause of the slander ? This might seeme to make God the author of sinne . Nothing lesse . For howsoeuer God is the author of the actiō , yet he is not the author of the euill of the action ▪ he tempteth no man to steale , he infu●eth malice into no mans heart , to moue him to curse or slander . But the euill of the action is partly of the diuell , and partly of man himselfe . Therefore let no man when he is tempted , say , that he is tempted of God ; for God cannot be tempted with euill , neither tempteth he any man : but euery man is tempted , when he is drawne away by his owne lust , and is enticed , Iam. 1. 13. 14. But it may be obiected further , Do not many crosses fall out by meere ill lucke ? Doth not a mans experience tell him of many ill chances which haue befallen him ? Doth not a man sometimes breake his necke , falling from his horse ? Doth not a child vpon a sudden fall into a pit , and is drowned ? Doth not an axe head fli● from the helue , when no such thing is intended , and slayes a man ? And what is this but hand lucke or bad fortune ? These indeed may seeme to be meere casualties vnto vs , in respect of the suddennesse of them , and because we see not alwayes the causes of them . But with God these things are certaine , and proceed from his decree : according to that in Pro. 16. 35. The lot is cast into the lap , but the disposing thereof is from the Lord. Therefore we must not be like the very heathen , ascribing that vnto chance and fortune , which we should by right ascribe to the prouidence of God. But to come to the vse and application . Is it so , that all afflictions come by the prouidence of God ? Then this must teach vs in the first place , not to murmure , but let vs say with Dauid , in Psal . 39. 9. I was dumbe , and opened not my mouth , because thou diddest it . If we consider , we haue no cause indeed to murmure against God. For first , he layeth not vpon any of vs the thousandth part of that which we do deserue . And secondly , he causeth those afflictions which he doth lay vpon vs , to worke for our good : so that we haue more cause to giue him thankes , then in any sort to murmure against him . Secondly , considering that all our afflictions are from God ; therefore it must teach vs to feare God aboue all . Let vs not feare the diuell , nor tyrants , nor our professed enemies . For none of these can hurt vs without God. But let vs feare that great God , who when he hath afflicted vs here , is able to cast both soule and body into hell fire , Luke 12. 5. It is a miserable thing , that we can feare a great man because he is able to hurt vs , and that we cannot much more feare God which is able to damne vs. This bewrayes a great deale of infidelity in vs : this shewes that we do not beleeue the certaintie of Gods threatnings . We consider God onely according to his mercie , and so make an idoll of him : but we feare him not for his iustice . We pretend that we loue God ; but where is that awfull respect which we owe vnto him ? Thirdly , is it so , that all afflictions are from God ? Therefore this must teach vs , that whensoeuer God doth afflict vs in any kind whatsoeuer , either in our good names , or in our goods , or in our friends by taking them away , or in our bodies , or such like : it must teach vs I say , to ●ie our selues and to fanne ou● selues , what the Lord hath against vs , or for what cause he doth afflict vs. Thus did Moses , Psal . 90. 7. 8. We are consumed by thine anger , and by thy wrath are we troubled : thou hast set our iniquiti●s before thee , and our secret sins in the light of thy countenance . And it is a blessed vse of afflictions , to make them as our looking glasse , wherein we discerne and discouer some things amisse in our selues . Let vs therfore which taste afflictions , find out our secret or open sinnes , and then let vs acknowledge them to God , and humble our soules for them ; let vs renew our couenants with God of new obedience . Yet let vs iustifie God in all his proceedings against vs ; and let vs say , Lord , it is thy great mercie that thou layest no greater punishment vpon me , yea it is thy mercie that I am not consumed and brought to nothing . Let vs say with Daniel , To vs belongeth nothing but shame and confusion ; yea let vs say as the truth is , that hell fire and the second death is due vnto vs. By this humiliation ioyned with resolution of newnesse of life for time to come , we shall obtaine mercie and forgiuenesse of sinnes past , Prou. 28. 13. Secondly , we shall turne away Gods wrath and iudgements from vs for time to come , as Nineue did : and without this repentance , there is no possible escape frō Gods vengeance , but his hand will be still stretched out against vs : he will breake vs with one breaking after another , vntill we be content to breake off our finnes . If we will make no end of sinning , let vs neuer thinke that God will make an end of ouni●hing . Fourthly , is it so , that God is the author of all afflictions ? Therefore this must teach vs to flie vnto God for helpe in the time of distresse . We must say with the Church in Hos . 6. 1 The Lord hath torne , and he will heale ; he hath smitten , and he will binde vs vp . We must not seeke to witches or wizzards for helpe , neither must we trust in our Physitians as Asa did , in 2. Chron. 16. 12 ; but we must seeke to the liuing God. I speake not this , to the end we should neglect the meanes , but that we should not too much dote vpon the meanes , as it is the sinne of too many . And I speake it furthermore to this end and purpose , that we might be stirred vp the more feruently to seeke to God by prayer and humiliation in the time of our trouble . For it is too manifest how earnest we are in seeking after the meanes , while in the meane time we neglect to seeke vnto God by prayer for his helpe . We are like vnto Rachel which cryeth ( though otherwise a good woman ) and saith vnto Iacob , Giue me children or else I die : not remembring that it was in God onely to giue children . And so we cry with feruency , Giue me this helpe or else I die , whereas it is the Lord onely which is able to helpe . Fifthly and lastly , Do all afflictions come by the prouidence of God ? Then this may be matter of comfort & consolation vnto all Gods afflicted people : for certainly God will lay no other affliction vpon his Saints , but that which is for their good . God is our tender Father , and can we thinke that a tender father will giue any thing to his beloued child , but that which is good and whole some ? God is our faithfull Physitian , and shall we thinke that a faithfull Physitian will wittingly giue any thing to his patient , which may do har●e and not good ? God is our chiefe friend , and shall we thinke that our chiefe friend will seeke our bane ? Be it farre from vs so to imagine . Yea be assured of this , thou afflicted in Sion , and tossed with tempests ; if God did not know and purpose to do thee good by afflictions , I dare be bold to say , he would neuer afflict thee . And therefore say with Christ , and that with comfort and willing subiection , The cup which my Father hath giuen me , shall I not drinke it ? Ioh. 18. 11. Yea count it for matter of great ioy , that the Lord doth vouchsafe to correct you for your good : for when y● are iudged , ye are chastened of the Lord , that ye might not be cōdemned with the world ; as the Apostle speaketh in 1. Cor. 11. 33. And thus much for the fourth doctrine , to wit , that all afflictions come by the prouidence of God , and by his decree and determinate purpose . When I lie downe , I sa● when shall I arise , and the night be gone ? and I am full of tossings to and fro , &c. Whence obserue , That afflictions may be irkesome and troublesome to the very children of God. This is manifest by this example of Iob. For it appeareth both by his words and by his gesture , how irksome his sicknesse was vnto him . The like we reade of Dauid . For how was he perplexed for the losse of his sonne Absolon : crying out in a most lamentable manner , O my sonne Absolon , my sonne , my sonne Absolon : would to God I had died for thee , ô Absolon my sonne , my sonne . The lik● we reade of Ieremiah in his fourth chapter , 19. verse , crying out , My bell●e , my bellie , I am pained at the. very heart , my heart maketh a noise in me . The like we see in Rachel , Matth. 2. 18. For , In Rama was there a voioe heard , lamentation and weeping , and great mourning : Rachel weeping for her children , and would not be comsorted , because they were not . The like we see in Hezekiah , Esay 38. 14. for in his sicknesse he chattered like a crane or a swallow ; yea he mourned like a doue . The like we reade of the Church in affliction , Esay 59. 11. saying , We roare like Beares , and mourne like doues . Yea what shall we speake of Elias , who was euen wearie of his life , by reason of the idolatry and persecution in the dayes of Iesabel ? 1. Kin. 19. 4. What shall we speake of Naomie who named her self Mara or bitter , in respect of her bitter afflictions ? Ruth 1. 21. What should we mention Ionas , who was exceedingly vexed and troubled , when he had no iust cause so to be ? Ionas 4. 9. Yea my beloued , it befell euen to Christ himselfe to be troubled , and to be sensible of his smart . For else why doth he pray a-againe and againe , that the bitter cup might passe from him ? Or , why doth he crie , My God , my God , why hast thou forsaken me ? and the like . Yea , the child of God may be so sensible of his afliction , and his crosse may be so irksome vnto him , as that he may fall thereby into diuers dangerous temptations . He may come to thinke that God hath forsaken him , as we see in the example of Dauid , Psal . 77. 7. 8. Will the Lord cast off for euer ? will he be fauourable no more ? Is his mercie cleane gone for euer ? Doth his promise faile for euermore ? Hath God forgotten to be gracious ? hath he in anger shut vp his tender mercies ? &c. Secondly , the child of God in afflictions , may possibly be very impatient , and may vtter dangerous speeches , as we see in the forenamed example of Ionas , I do well to be angrie . Yea , he may come to curse the day of his birth , with Iob and Ieremiah . Yea , he may come to haue his words swallowed vp that he cannot pray , Iob 6. 3. Thirdly , the very elect may possibly be comfortlesse in their affliction , according to that in Esay 54. 11. O thou afflicted , tossed with tempest , and not comforted ! Yea , they may die mourning , their gray haires may go with mourning to the graue ; as Iac●b speakes of himselfe , Gen. 42. 38. And there be great reasons why afflictions are thus irksome to Gods children : as first , because our nature is traile and weake , our strength is not the strength of stones , nor our flesh of brasse ▪ as Iob speaketh , Iob 6. 12. but we are fl●shie bodies , and therefore very sensible of the least paines . Secondly , the diuell doth especially tempt vnto impatiencie in the time of our affliction : we haue then of all other times the strongest temptations . When did Satan most tempt Iob to curse God , but in the depth of his miserie and calamitie ? And therefore it is not much to be maruelled at , if we descrie naturall frailtie and weaknesse in our brethren and sisters at such a time . God deliuers his children to much frailtie , that in their weaknesse his power might be seene . For , how admirable is the power of God , in the preseruing of such a man or woman to eternall life ! which oftentimes neither know what they do , nor what they say . It is a great worke of God to bring any to heauen , though they pray , though they call for mercie , though they giue euidences of faith and repentance : but to bring such to heauen , which for the present cannot pray , it is a wo●ke rather to be admired then conceiued . God also suffers his deare children to die vncomfortably for their cause which stand by , as either for the warning of his Saints standing by , to teach them to take heede of nourishing corruption , lest it trouble them at the last : and to forewarne them also to prepare great strength against the needfull time . Or else the Lord doth it in his iustice , to be a stumbling blocke to the wicked that stand by : that they may depart and say , Lo these are the Professours , these are the holy people , these are the runners to Sermons ; and yet you see what ends they make : God blesse me from their profession , &c. A iust iudgment of God , that forasmuch as the wicked will not receiue any good by Gods people in their life time , either by their good counsell , or good example , that therefore they should receiue hurt and bane by their death . But here some may possibly obiect : Doth not Christ himselfe say , that The Comforter shall remaine for euer with his Elect ? Iohn 14. 16. Yea doth he not say further , that No man shall take away their ioy ? Iohn 16. 22. Which being true , how can it possibly be , that the child of God hauing had at any time sound ioy , should die vncomfortably ? To this I answer , that indeed it is true , soundioy shall neuer vtterly be taken away from any elect vessell ; but it is not to be denied but the sense & feeling of that ioy may be taken away . Though Christ was alwaies the Sonne of Gods loue , and remained for euer in his fauour , yet he was not alwayes sensible of that loue , which caused him to crie , My God , my God , why hast thou forsaken me ? If any shall obiect further , and say ; Do we not reade , that the Apostles reioyced , In that they were thought wothie to suffer rebuke for Christ ? Acts 5. 41. And do we not heare of those holy Martyrs in Hebr. 10. 34. who suffered with ioy the spoyling of their goods ? Yea , do we not behold with our eyes , many Christians which depart out of this life with much heauenly ioy ? Therefore it may seeme , that the end of Gods children is a ioyfull end . I answer , it is true that many Christians , yea I hope the most of Gods children depart with ioy . But this is not the condition of all . There be some that go weeping to heauen , as well as there be others which go triumphing . There be some that are carried in fiery chariots with Elias , and as it were in a whirle-wind : when others are carried in a more mild manner , or as it were in a horselitter . If any shall obiect yet and say , Do we not reade in Psal . 37. Marke the vpright man , & behold the iust : the end of that man is peace ? Therefore how is it possible that the end of the child of God should be vncomfortable ? It is most true , that the end of Gods children is peace , but this peace is especially obtained in the world to come ; for so saith the Prophet : Peace shall come , and they shall rest in their beds , Esay 57. 2. Yea what saith our blessed Sauiour ? In the world ye shall haue assliction , but be of good comfort , I haue ouercome the world . Iohn 16. 33. But to come to the vse and application of this point : Is it so , that afflictions may be thus troublesome and tedious to the very children of God ? Then this must teach vs , not rashly to censure all such as in whom we discouer much weakenesse and signes of impatiency . For in so doing we might quickly come to condemne the generation of the righteous . Shall we iudge Iob to be an hypocrite ▪ if we heare him cursing the day of his birth ? God forbid . Theresore iudge not , that ye be not iudged . For with what iudgement ye iudge , ye shall be iudged ; and with what measure ye mete , it shall be measured to you againe , Matth. 7. 2. In stead of iudging and censuring other , in this case rather learne to iudge thy selfe : thinke thus with thy selfe , when thou seest signes of impatiencie in good people , first , that surely their pangs & paines are exceeding great , for otherwise they would not thus complaine : and secondly suspect thy selfe , that if thou were in their case , and didst endure that which they endure , thou thy selfe wouldst be farre more impatient . Secondly , is it so , that afflictions may be thus tedious vnto the children of God ? Therefore this must teach vs to be thankfull to God , when our brethren and sisters make a comfortable end . How great cause had the sriends and kindred of holy Martyrs to praise God , when they beheld with their eyes the stedfast faith , the vndaunted courage , the maruellous patience which appeared in those worthy se●uants of God. And so when we behold our friends vpon their death-bed , iustifying God , condemning themselues , laying hold of saluation by Christ , giuing good instruction vnto others , and commending their spirits into the hand of their Lord which hath bought them : surely , I lay , in this case we haue great and iust cause to glorifie God. And so much the rather are we bound to be thankfull for this , because it is not giuen to all the Saints to haue this comfort at the last : but some vpon their death-beds are cōstrained with Christ Iesus to cry in the sense of their paines , My God , my God , why hast thou forsaken me ? Thirdly , is it so , that afflictions may be thus tedious vnto Gods children ? Therefore this must teach all Christians to endeuour , and that betimes , to lay the foundation of a comfortable death ; and for this end we must obserue these rules . First , we must take away the sting of death , which is sinne . There is nothing which makes death terrible or troublesome vnto Gods child , but sinne : as for the pangs , many Christians haue comfortably endured them , especially being assured of Gods fauour , and also priuie to themselues of a well spent life . But as for such which would not be ruled , but would still retaine a felfewill , their end hath bene cōmonly vncomfortable . Therefore my deare brother and sister , whosoeuer thou art , let my counsell be auailable with thee ; cast away all thy transgressions whereby thou hast transgressed . Spare not thy bosome sins . For I say vnto thee , euery sinne which thou keepest vnmortified , doth threaten to make thy death vncomfortable . Wherefore let vs euery day be lessening the sorrowes of death by our daily practise of mortification . Hast thou mortified lust , mortifie also couetousnesse : hast thou mortified couetousnesse , mortifie also pride : hast thou mortified pride , mortifie also rash anger : in a word , hast thou mortified some sinne , striue to mortifie all sin . For assure thy selfe , if thou keepe any one sinne aliue , it will be bitternesse in the end . Secondly , if we desire to make a comfortable end , we must walke faithfully , and labor to glorifie God in our particular calling . How came Paul to finish his dayes with comfort , but by this , that he had finished his course ? 2. Tim. 4. that is , he had bene carefull to accomplish the worke whereunto he was sent . For it is not sufficient , my welbeloued , that we obserue with diligence the workes of pietie , and that we walke faithfully in our generall calling as we are Christians , but we must also walk faithfully in our particular callings . It is not sufficient to seeme to be a good Christian , but we must be good Magistrats , or good maisters , or good husbands , or good wiues , or good seruants , or good children , &c. We must glorifie God in the ranke wherein God hath set vs , if euer we meane to die with sound comfort . Thirdly , if we desire to make a comfortable end , we must be carefull to thinke of our end betimes . When sicknes and death come vnexpected , they are the more vnwelcome , they come as vnbidden guests : but if we haue seriously thought of these things before hand , and made them part of our daily meditation , then they are the lesse troublesome , and the more easily borne . Euen as a heauie burden , if it be throwne vpon a mans shoulders at vnawares , it is ready to breake his backe ; but if he be aware of his burden , and fit himselfe to receiue it , i● is farre more tollerable : So it is with death and sicknesse : if thou thinke of these things before hand , they will be farre more easie ; but if thou put this euil day farre from thee , thou shalt find by wofull experience , that vnexpected death is the most bitter and terrible . Therefore let thy bed put thee dayly in minde of thy graue , and thy sleepe of thy death ; let the putting off thy garments put thee in minde of laying downe this tabernacle of thy body ; yea let thy sheetes put thee in minde of thy winding sheete ; and the clothes which couer thee in thy bed , put thee in minde of the earth which shall couer thee in thy graue . Thus thou shalt imitate Iob who waited all the dayes of his appointed time vntil his changing came Iob 14. 14. And thus thou shalt imitate many deare children of God , which are taught of God thus to thinke of their mortalitie . Thus thou shalt be more and more mortified to the world , and thus no doubt thou shalt make thy end comfortable . Fourthly , if we desire to make a comfortable end , we must endeuour betimes to make our calling and election sure . Thus Simeon departed in peace , because his eyes had seene Gods saluation . And indeed how can we expect to die with comfort , while we are vnresolued what shall become of our soules in the world to come ? And that we may make our calling and election sure , we must obserue these rules . First , we must be diligent hearers of Gods word ; for Faith comes by hearing , as the Apostle speaketh . What is the reason that so many wauer ? Is it not because they are idle , and because they will not take the paines to heare so diligently , as their case requireth ? Secondly , that wee may make our calling and election sure , we must frequently receiue the Lords Supper . What experienced Christian is there , but he is able to tell you , that the Sacrament by Gods blessing hath a notable confirming and establishing power ? And therefore those negligent Ministers are guiltie of the weaknesse of the faith of the people , in that they do not so frequently as they ought , administer the holy Sacrament . Thirdly , if we desire our calling and election to be made sure , then we must pray vnto God , as the Apostles did , that the Lord would increase our faith . For vnlesse Gods Spirit do testifie together with our spirit , we can neuer come to any full assurance . Paul may plant , and Apollos may water , but it must be God alone which must giue the increase of sauing grace . Fourthly , if we would make our calling and election sure , wee must meditate often of Gods promises , and we must trie our estate by the ma●kes which are peculiar vnto Gods elect . Fifthly , if we would make our calling and election sure , we must be plentifull in good workes . For , whom hath God promised to strengthen vpon the bed of languishing , in Psal . 41. 3. but such as consider wisely of the poore ? And who are they which lay vp for themselues a good foundation against the time to come , laying hold of eternall life , but such as are rich in good workes ? 1. Tim 6. 19. Thus we see the way to a comfortable departure . God almightie giue euery one of vs grace to take this way , that so by our death we may glorifie God , bring comfort & good example to our brethren , and eternall benefit to our owne soules , and that for the merits of Iesus Christ our Lord , to whom with the blessed Father , and the holy Spirit , three most glorious persons , and one God , be ascribed , as is most due , all honour , praise and glorie , all true feare , reuerence and obedience , from this time forth for euermore , Amen . The occasion of this Sermon ( as you know ) was for the celebration of the funerall of that excellent seruant of God , Mistris Elizabeth Iuxon , the late faithful wife of Maister Iohn Iuxon Citizen of this famous Citie of London . And the reason which moued me to make choice of this Text rather then of any other , was the request of our deare sister deceassed , who vpon her death-bed called for her Bible , and turned to this portion of Scripture , and desired me to intreate of it at her bu●iall . And indeed if I had bene left to mine owne free choice , I thinke I could not haue made a fitter choice of a Text in all the Bible . For the estate of Iob described in these words , doth notably answer to the estate of our sister . For , were the moneths of Iob , moneths of vanitie ? did they vanish away like smoake ? did they passe away quickly like the Weauers shuttle ? Euen so it was with the life of this our sister ; her dayes were but few and euill ; her pilgrimage here was but short ; for she was not full seuen and twentie yeares old when God tooke her away , as I am informed . As it was with Henoch , because he walked with God , therefore the Lord tooke him away in his middle age : euen so it was with this worthy woman ; she walked with her God , and therefore he hath now taken her vp vnto himselfe in the midst of her dayes . Secondly , did Iob endure a painfull and tedious griefe in his body ? Euen so did this our sister ; her paines were very great , her triall was a fiery triall ; yea her sicknesse was not onely dolorous , but likewise it was long and tedious , continuing vpon her with great extremitie for the space of a yeare and vpwards . God did grinde her in the mortar of his fatherly correction like spice , that so she might be made the more fragrant sacrifice vnto himselfe . Thirdly , was Iob brought by his sicknesse to the sight of the vanitie of earthly things ? So was this seruant of God ; she had attained an holy scorne of the contentments of this life . For when I demanded of her , whether the comelinesse of the roome where she lay , and furniture of her house did not somewhat tempt her to desire still to liue : she answered me , That nothing in the world did moue her to desire life , no not her very children , which were farre more deare vnto her , then any worldly riches whatsoeuer . So that I found she was quite dead to the world in her mind , before she was dead or depriued of life in her bodie . God grant that euery one of vs may labour for the like grace of s●und mortification . For , if we be dead and crucified vnto the world , it is a good signe that we are aliue to God. Fourthly , was griefe and smart irkesome and troublesome vnto Iob himselfe ? Then it was the great mercie of God , to giue patience vnto this our sister in any measure . And let vs not thinke it strange if she roared and cried with paine at some times ; but let vs rather feare , that if we had bene in her case , and had tasted her sorrowes , we had bene like to fall into greater extremitie then euer she fell . It is the propertie of a good child to crie whilest he is a beating , as well as of a bad . But here is the difference ; a good child , when the smart is gone , will kisse the rod , and loue his parents , and be sory for his fault ; whereas a wicked child will murmure against and hate his parents . Now this our worthy sister shewed her selfe to be a good child ; for she cried when she felt the smart : but when she had a●y mitigation , she condemned her i●patiencie , and iustified God , kissing ●is rod , by shewing a very tender affection of loue to God , whensoeuer she thought or spoke seriously of him . Fifthly , were these painfull nights appointed vnto Iob , not by fatall necessitie , or by chance and fortune , but by the prouidence of God ? Euen so it was with this our sister . For ho●so●uer the first occasion of her sicknesse might seeme vnto vs to bee meerly casuall : yet the truth is , that euen casualties themselues are guided by the diuine prouidence . For ( as Salomon saith ) The lot is cast into the lap , but the whole disposition thereof is from Iehouah , Prou. 16. 33. And thus I haue declared vnto you , how fitly this text doth answer vnto this present occasion . Now may it please you further to consider the spirituall estate of this our sister . And her spirituall estate shall appeare by a strict and serious examination which she tooke of her selfe in the time of her health . It is set downe with her owne hand , and was found by her husband after her departure , amongst the rest of her things which she most esteemed : and for my owne part , I know them t● be no fables . For I knew her spirituall estate , by siue yeares experience , liuing in the house with her . Now I thought good to make them publike , not onely for a due memoriall of this blessed seruant of God ; but also for the common good of Gods Church : as being indeed exceedingly importuned by good people thereunto . If you desire to reape benefite by the markes , reade them not as a bare report or commendation of the partie deceassed ; but duly obserue euery marke what it importeth ; and next , obserue in what manner it was found in this worthy woman : thirdly , weigh well the places of Scripture which are alledged to proue the Markes to be peculiar to Gods elect : and lastly , examine whether thou findest these signes in thy selfe or no ; for this is the way to benefit by them . The Markes which this our sister found to be wrought in her , by Gods holy Spirit , are many : I will reduce them to as few heads as I can , for the helpe of your memorie : I will not adde any thing aboue the sence of that which she hath written ; onely it shall be my endeuour to bring that which she hath written , into distinct order for better capacitie , and to declare vnto you my owne particular knowledge conc●rning her estate . And the Markes are these following , being noted in the small letters for distinction . And behold , she that is dead , shall yet speake vnto you . The first Marke . First , I desire to be exercised in the word day and night : and I finde a willing receiuing of Gods commandements , they are not grieuous . And that this precious signe was in this worthy woman , let her practise shew it . To my knowledge , when she was in the Citie , she heard for the most part , nine or ten Sermons euery weeke ; whereof foure of them constantly vpon the Sabbath day , besides catechizing . Also , she read daily morning and euening some part of the Scripture , from the beginning of the Bible vnto the end thereof . And she did not reade the Scripture as many do , in haste , but with serious consideration , application , and meditation . Moreouer , Gods commandements were not grieuous vnto her , but she obeyed them with chearefulnesse . I neuer made any motion vnto her for any that were in distresse , but as soone as she heard it , she obeyed . Yea , the word was so farre from being grieuous , as that it was more sweete then the hony and the hony combe , ( as she acknowledged . ) Yea she slept euerie night with this meate in her mouth : the word being her last meditations in the night , and her first thoughts in the morning . And this constant meditation of Gods word , is giuen as an infallible marke of a blessed person in Psal . 1. In that Law will he meditate day and night . And if this be a signe in any , then much more in this good Christian . For indeed , vntill it pleased God to conuert her soule ( which was about siue yeares ago ) she walked according to the course of the world , and maruelled ( as she her selfe confessed ) what people meant to runne dragling to Sermons . But the Lord changed her mind , and then I thinke she ran as fast to Sermons as the rest of her brethren and sisters ; I meane as the rest of Gods deare Saints and children . The second Marke . The word worketh in me a redresse of my wayes . And that this signe was in this worthy woman , it was euident vnto me , who was made throughly acquainted , by her voluntary confession , with her estate . She acknowledged vnto me after her conuersion , how vaine her course had bin in former times . Yea she concealed not from me the greatest sinnes that euer she committed in all her life time . And therefore I saw with mine eyes , what an admirable redresse of wayes the word and Spirit of God had wrought in h● . Now brethren , when the word of God workes a through and effectuall redresse , it is an euident signe of an happie estate & condition . For the word worketh effectually in none but in such which do beleeue : as we gather out of the words of the Apostle in 1. Thess . 2. 13. The third Marke . I find a respect to all the commandements of God , desiring to obey in the least commandement as well as in the greatest ; I find a willingnesse to obey against profit , pleasure , credite , ease , libertie , and the liking of carnall friends . And that this signe was in this worthy Christian , it is also euident . She hath desired to obey in the least , and much more in the greatest commandements . She , for her part , made conscience , as well of litle oaths as of great ; of deceiuing in a shilling , as well as in a pound ; of the lust of the eye , as well as of the act of vncleanenesse ; of words , as well as of deedes ; and of thoughts , as well as of outward practises . This was manifest vnto me by her complaints against herselfe , in such things as a carnall hypocrite would haue esteemed but motes , whereas she esteemed them beames . And that she had a willingnesse to obey against profit , it is likewise euident ; for she was an especiall meanes to perswade her husband , not to incomber himselfe with too much worldly imployment , but rather to content himselfe with lesse worldly gaine , and to redeeme time for hearing Gods word , and for other holy occasions . Secondly , she obeyed against pleasure ; for whereas she had wont to seeke her bodily recreation vpon the Sabbath day , in walking vp and downe , in sitting at her gate , in talking of worldly matters , and such like : now she was growne so deuout and pious , as that she made conscience to expell worldly thoughts vppon the Lords day , as appeared by many godly questions , from time to time put forth vnto me by her . Thirdly , she obeyed against credite ; for whereas in her carnall estate , her carnall neighbours respected her ; afterwards , when they obserued this godly change in her , they ceassed to giue her that respect which was due vnto her ; yea indeed they enuyed , hated , and neglected her . Fourthly , that she obeyed against libertie and ease , it was also manifest ; for whereas in her carnall estate she could take libertie to keepe her bed vpon the Sabbath day till eight of the clocke , now in her spirituall estate , she could afford to rise by fiue a clocke in the morning , and that in the cold winter , and when she was with child , and to go to the Lecture in the citie at six a clocke ; and this she did constantly . Fifthly , that she obeyed against the liking of carnall friends , it was also plaine : for they stormed against her for these godly courses , and did not spare to tell her , That if she thus proceeded , she would vtterly vndo her selfe , and ouerthrow her estate : and yet , against all these pull-backes , she held on her godly course vnto the end . And know this my deare brethren , that there is no surer euidence of a good estate then vniuersall obedience . What was it that confirmed the estate of Zachary and Elizabeth to be a blessed and happie estate , but this , in that they walked in all the commandements of God , without rebuke ? Luke 1. 6. The fourth signe or Marke . I find feruencie and frequencie in prayer , in secret . Concerning the feruency of this good woman in prayer , and that in secret , I my selfe haue bene an eare witnesse , for I haue heard her pray when she was not aware of me . And for her frequencie , the family are not ignorant how exactly she kept and obserued her religious houres in priuate . There is no hungrie person doth more duely obserue his meale-times , then this faithfull person obserued her times for prayer and reading . And who will not easily acknowledge , that the true spirit of prayer is a notable signe of a blessed estate ? For God doth powre the spirit of prayer vpon none , but vpon such vpon whom also he powreth the spirit of grace , Zach. 12. 10. And what saith blessed Paul ? Whosoeuer shall call vpon the name of the Lord , shall be saued , Rom. 10. 13. Yea what saith Christ himselfe ? Matth. 6. 6. Pray vnto thy Father in secret , and the Father which seeth in secret , shall reward thee openly . The fift Marke . I find a striuing against the most secret corruptions of nature ; I bewaile my transgressions against the inward worship of God , as well as against the outward ; I bewaile the hardnesse of mine heart , and mourne because I cannot mourne as I ought . How exceedingly this holy Christian did bewaile her failings against the inward worship of God , I was not ignorant : for many a time hath she complained vnto me , what distractions she hath found in prayer , and in the hearing of Gods word . Yea she obserued the subtiltie of Satan , how he would thrust other good motions and meditations vpon her vnseasonably , of purpose to hinder her in her present holy businesse : and moreouer , mine eares were continually filled with her complaints in respect of hardnesse of heart , and with her mourning because she could not mourne as she ought . And that she had a striuing against the most secret corruptions , it was likewise apparent vnto me , which was made acquainted with her spirituall estate : for it was her godly care still to be instructed how she might cast out and resist euill motions , groning and sighing vnder them , as vnder a most vncomfortable , heauie , and intollerable burden . Now what greater signe is there of a good and gracious estate , then to be sensible of the combat of the spirit against the flesh ? What greater euidence was there that Paul was now a regenerate person , then this , to wit , that he found this striuing in his heart , and that he was sensible of the law of his minde resisting the law of sinne which was in his members ? Rom. 7. 23. What greater signe was there that Rebeccha was conceiued with child , then when she felt such a struggling within her selfe betweene the children , as she neuer felt before ? So what greater euidence that we are conceiued of Christ , then when we feele him sensibly st●uggling in vs against the old Adam ? The sixt Marke . I find a dislike of sinne in all , euen in them that are most deare vnto me . This marke I know to haue bene in this worthy woman : she grieued for sinne in kindred , in familiar acquaintance , in seruants , in children . Yea she grieued for the very appearance of euill , as when she saw that some walked not wisely in the vse of Christian libertie , as in the vse of recreations and such like . And much more did she grieue for the common swearing in the land , for Sabbath-breaking , for whoredome which is so ordinary , and for all such abhominations . Now to grieue for the abhominations of the time , is an vndoubted signe of a good and happie estate . For whom doth God set his marke vpon for his owne , Ezech 9. 4. but vpon such as sigh and crie for the abhominations of Ierusalem ? The seuenth Marke . I desire to stirre vp mine affection after God , and to auoide what might steale away mine heart from him , delighting in all the wayes whereby mine heart might be inflamed towards him . This marke was apparently in this our sister by these signes . She feared both the company and doctrine of such Ministers , as she perceiued would giue her too much liberty . She was likewise best pleased in the greatest strictnesse , so that it were not curious but commanded of God. She maintained in her selfe a godly iealosie , lest that riches and worldly contentments should lessen her affection to Christ . She was fearefull to lose any part or dram of her first loue . She delighted most in such conference , both at her table , and in company , which sauoured of religion : it was her griefe to heare some how they would spend their precious time in frothie discourfe , preferring trifles and toyes before such speech as might haue ministred grace to the hearers . So that it was euident , that she delighted in such wayes whereby her heart might be inflamed to loue God. Yea I do suppose , that her inner man was come to that degree of loue and zeale , that she desired to heare no other noyse but the noyse of Gods word , nor any other knocking but the knocking of Gods Spirit at the doore of the heart . She found that want of Gods word publickly preached in the time of her long sicknesse , as that she resolued , if God would giue her but so much strength to endure to be carried in a chaire to the Church , she would desirously go . Now what surer signe is there of a blessed estate , then sincere inflamed loue to God ? The Lord promiseth to shew mercy vnto thousands of them which loue him , and keepe his commandements , Exod. 20. The eight Marke . I find an holy rest and quietnesse of conscience , with spirituall boldnesse , and confidence of trust in God sometimes . She found that degree of spirituall boldnesse to my knowledge at some times , as that in her perfect health she hath desired to be dissolued , that she might not liue to haue that confidence weakened . She acknowledged vnto me in the middest of many temptations vpon her death-bed , that the Lord had freed her heart from bellish feares , and that she found much peace . Yea not many dayes before her departure out of this life , she made a very excellent sensible acknowledgement of the goodnesse of God vnto her , and how she knew that it should be well with her after this life ended ; blessing God withall for the benefit which she had receiued by the Ministerie of the Word , and exhorting her kinred and friends which were about her , that they should be carefull to heare Sermons , and to meditate of them . Yea she did so speake with that euidence of Spirit , as that she drew teares from them which heard her at that time . Now what more euident marke is there of a true Christian , then a sound faith ? what surer testimony then the testimony of Gods owne Spirit bearing witnesse with our spirits that we are the children of God ? Rom. 8. 16. Now indeed this our deare sister did not feele this full assurance at all times , but she groned many a time vnder the sence of much vnbeleefe . But what experienced Christian doth not sufficiently know , that the deare children of God are subiect to these pangs ? in so much that we say , That surely that man or woman neuer beleeued aright which neuer doubted . But my deare brethren remembe the estate of that good father in Marke 9. 24. No sooner did he beleeue , but presently he was made sensible of his vnbeleefe . For thus he cries with teares , Lord I beleeue , helpe my vnbeleefe . The ninth Marke . I find a desire of the practise of mortification of sinnes past and present . There is no sinne but I could willingly iudge my selfe for it , so soone as I know it to be a sinne . This holy feruant of God , she was come to that degree of mortification vnto her especiall sinnes , that she did not onely quite forsake the practise of them , but also she lothed them inwardly , and confessed to the glory of God , that she found her selfe quite dead to the least pleasing motion tending that way . And her especiall sinne hauing bene the abusing of things lawfull , she came so farre to be mortified , as that she was tempted to abhorre euen the lawfull vse . She was inclined not onely to an holy reuenge vpon her selfe , but euen to exceed in that reuenge and selfe-iudging . Now what greater argument is there of our spirituall rising with Christ , then if we mortifie our earthly members ? Coloss . 3. 1. 5. and what greater signe that we shall escape the iudgement of God , then if we iudge our selues ? 1. Cor. 11. 31. The tenth Marke . I loue all Gods children , and that for the truths sake : I esteeme them the onely excel●●nt people in the world . She loued poore Christians as well as the rich , to my knowledge ; she preferred them before rich kindred . She loued them meerly sor their graces , and not for worldly respects . For indeed she was a giuer , and not a receiuer . So that it was not with our sister as it is with the children of this world , which speake euill of all such as will not runne with them to the same excesse of riot . She was farre from contemning of Gods deare children , vnder a colour as though they were Puritans and Precisians , and irregular persons , or the like . But she iudged as Dauid did in Psal . 16. that those that feared God , and were endued with grace , they were the Excellent ones . All that she hated in them was their corruptions , which they themselues also hate . Now whosoeuer they be which haue their hearts sincerely seasoned with true Christian loue , it is an euident signe that they are the children of God. For as the Apostle speaketh , Euery one which loueth , is borne of God , and knoweth God , 1. Ioh. 4. 5. 7. And againe he saith , in the 16. verse of the same Chapter , He that dwelleth in loue , dwelleth in God , and God in him . The eleuenth Marke . I desire after puritie , and to be holy as God is holy . This our Christian sister laboured against all impuritie both of flesh and spirit : the least secret impure motion did much vexe her , as appeared by her feeling complaints . And as for holinesse , I am perswaded she affected it farre aboue saluation : for what was still her especiall request ? euen this , that God would be pleased to giue her a more holy heart . And Moreouer , the more holily that any minister preached , the more was she delighted to heare him . The more holily that any one conferred , or prayed , gaue thankes , the more heartily she shewed her zeale in saying Amen . And indeed , as for Sermons , and prayers , and thanksgiuing , which seemed to be very eloquent , if there was not some holy zeale in them , they were but a burden vnto her . Yea shee stood so affected vnto holinesse , as that sometimes walking in her hall vpon the Sabbath day , and conferring of Gods word , she hath heartily desired , neuer to go againe into the world , but if it were the will of God , that shee might spend all her dayes in that blessed fellowship with God. And yet she was none of those that liued inordinately or idlely , who liuing by the sweate of other mens browes , vnder the colour of giuing themselues vnto holinesse , do altogether neglect or cast off their particular callings , especially if they be any thing painfull . But she thus spoke , being carefull of that holy condition , If it might stand with the will of ●od . By these symptomes and signes , we may see how this our sister stood affected for holinesse . And what greater signe is there of a true child of God , then holinesse ? Be ye sure , saith Dauid in Psalme 4. that God hath chosen to himselfe a godly man. And Saints or holy persons , is one of the names which is giuen of God vnto his children in the holy Scriptures , as you are not ignorant . The twelfth Marke . I desire to be good at home as well as abroad , in absence of others as well as in presence , in secret as well as openly . Concerning the domestical goodnesse of this our sister , we had sufficient knowledge : for we dayly beheld her Christian practise . And how constant she was in her holy courses in our absence , I haue bene sufficiently informed by others which were in the family . She had attained that degree of sinceritie , as that her studie was to hide her graces , at least so farre as grace could be hid . For you know that grace is like sweete oile , it will vtter it selfe in the sweete sauour whether the Apothecary will or no. Fearfull she was lest any should thinke more to be in her , then she thought to be in her selfe . She hated vaine shewes ; she could not brooke those that would publikly make shew of more then was manifest by their priuate practise , was in them . Yea vpon her death bed she affirmed , that she had nothing in her selfe to comfort her but poore sinceritie . She knew that howsoeuer she had walked weakly before God , yet she had walked sincerely . Another argument of her sinceritie was this , in that she desired her estate to be throughly sifted both in health and in sicknesse . And to that end , in health she repaired to godly Ministers for the triall of her estate ; and also in sicknesse she desired the iudgements of more then of one Minister , that she might know the very truth of her estate . Yea she desired to heare of her sinnes , and to that end desired me , either in my owne person , or by some other good Minister , to preach a Sermon of the cursed estate of man by nature , and of the vttermost terrours of the Law against sinne ; that so her stonie heart might be more and more broken : and for that paines she would haue giuen me or any other Minister of Christ , which would haue made the Sermon , a large reward in gold . Now what greater signe is there of a good estate , then is sinceritie ? What greater euidence was there of Dauids blessed estate then this , to wit , that he walked in the vprightnesse of his heart in the midst of his house ? Psal . 101. 2. The thirteenth Marke . I can pray for mine enemies , and humble my soule for them in their distresse ; I will be at peace with them without reuenge , I can forbeare them , when I could bring them to shame . That this seruant of God could pray for her enemies , and humble her soule in their distresse , we may well beleeue it if she auouch it : for great was her truth in speech , and throughly tried . I do not denie but she might sometimes report an vntruth , as receiuing it by report from others whom she beleeued : But to speake a lie , or to speake against her owne knowledge , to wrong any , or aduantage her selfe , it was farre from her . Againe , that she would be at peace with her enemies , without reuenge , and without seeking their shame , it was manifest . For when some had exceedingly wronged her by their slanderous tongues , after she had conferred with me , what I thought she might do with a good conscience in such a case ; she was content to sit downe vnder the wrong , being perswaded that God would cleare her innocencie as the light at noone day . And this was the more excellent patience in this our godly sister , because indeed by nature she was verie cholericke , and subiect to passions . And what greater euidence is there of a good estate , then to forgiue our enemies ? For Christ him selfe hath said , that If we forgiue men their trespasses , our heauenly Father will for giue us our trespasses , Math. 6. 14. The fourteenth Maarke . I finde a willingnesse , to suffer any thing for God , by his assistance . She was content ( for the present ) to endure the hatred of the world for her profession sake , to endure the persecution of the tongue , and the taunts of carnall friends . And these sufferings she did not much respect . Nay further , she was very mindfull of the fiery triall which might come vpon vs : and she for her part looked for it , and prepared for it . Yea , she was minded rather to burne at a stake , then euer to yeeld vnto Poperie , or to betray the truth of the Gospell . And in these godly resolutions , she did not trust in any sort to her owne strength , but was very iealous how she should be able to endure the fire : Oh said she , how shall I endure to be drawne vpon an hurdle vnder Newgate , and to be bound vnto a stake , to suffer the violence of the fire ? &c. But yet she still was comforted with this , namely , that God was able to cause her to stand . And what greater signe is there of a sound estate , then when it is giuen vnto vs , not onely to beleeue in the behalfe of Christ , but also to suffer for his sake ? Phil. 1. 29. The fifteenth Marke . I desire to deale faithfully in the charge and calling in which I am , and to discharge it in the conscionable feare of God. This our sister was not onely faithfull in her generall calling , but also in her particular . For first , she was a very faithfull wife , her very desire was subiect to her husband . I am perswaded , that if her husband had commanded her to dothe vilest drudgerie about the house , she durst not haue refused , in verie conscience of Gods Law. And moreouer , whereas in her carnal estate , it was her common practise to put forth her children to be nursed abroad , according to the practise of the proud women in our times : when the Law of God beganne to be written in her heart , she durst no longer nurse her children abroad , but tooke paines to nurse them with her owne breasts . Againe , she did most diligently ouersee the wayes of her family : and she eate not the bread of idlenesse , but still she employed her selfe in some commendable employment . And as for her children and seruants , she did diligently instruct them in good wayes . She was grieued at any prophanenesse found in them : she mourned for them : she prayed for them ; she pitied their estate : and as for the soule of her louing and kind husband , she had an especiall care . Now it is an especiall ma●ke of a true conuert , to be found faithfull in the particular calling . As we see it is giuen by Paul as an euidence of the truth of the conuersion of Onesimus , that now he was become profitable vnto his maister , Philem. 11. The sixteenth Marke . I desire to glorifie God by a fruitfull profession . The faith of this our sister was no dead faith . To my knowledge she was exceeding fruitfull in good workes . What money she had of her owne in the time of her health , she distributed it freely , partly to poore Preachers about this Citie , partly also to poore Christians . She was like vnto Dorcas , she made garments , and that both woollen and linnen , & gaue them vnto poore Christians , and to their children . She was a friend of the fatherlesse and of the widow : and what she had not of her owne to releeue Gods poore , she intreated her husband to supply . Yea , she was a very patronesse for such as were in distresse ; she was a blessed instrument to stirre vp her willing husband to many secret gifts , and bountifull almes-deedes , especially vnto them which were of the houshold of faith . To my knowledge she hath giuen gold and siluer plentifully , to some more , and to some lesse . And amongst the rest of her charitable workes , I remember that she gaue to the Minister which was the means ( vnder God ) of her conuersion ( as she supposed : ) She gaue , I say , vnto him , by the consent of her husband , the summe of fiftie pounds , besides a large portion which she begged of her husband to be distributed after her death vnto charitable vses . The sicke had cause to blesse God for her in her health , for she visited them with meate , with bodily presence , with necessarie helpe both by her selfe and by her maides . And many that enioy health , haue great cause to blesse God for her in her death , in respect of her liberall gifts . And for mine owne part I haue especiall cause to blesse God in her life and in her death ; for a most kind mother and nurse she was vnto me . Now this fruitfulnesse did argue the goodnesse of the Tree ; for how doth a Christian shew his faith , but by his workes ? And the Lord ( as you know ) promiseth a Prophets reward vnto such as do good vnto his members , Matth. 10. 42. Yea , at the day of iudgement Christ will say vnto all such fruitfull ones , Come vnto me , ye blessed of my Father , inherite the kingdome prepared for you from the foundation of the world . For I was an hungred , and ye gaue me meate : I was thirstie , and ye gaue me drinke : I was a stranger , and ye tooke me in : naked , and ye clothed me : I was sicke , and ye visited me : I was in prison , and ye came vnto me . The seuenteenth Marke . I find a daily holy strife to preserue graces giuen vnto me , and to preuent falling away . She continued faithfull to the end in the most substantiall graces . For howsoeuer shee mourned for the want of that degree of ioy which she had felt in former times , yet she continued in repentance , in the practise of holinesse and righteousnesse , in a tender loue to God , and to his word and children , in holy zeale , and fruitfulnesse euen to the last period of her dayes . And indeed her want of full ioy was so sanctified vnto her , that it was a furtherance to a better grace , namely to repentance and selfe-deniall , and base esteeme of her selfe . And I call repentance a better grace then ioy , because howsoeuer ioy is a most excellent gift of the Spirit , yet vnto vs repentance is more profitable . For I make no doubt but that a mourning Christian may be saued without rauishing ioy , & that Christ may wipe away his teares in heauen ; but no Christian shall be saued without repentance and selfe deniall . Now constancie and perseuerance in a good and holy course , is an vndoubted argument of a blessed and happie estate ; as doth appeare by the words of our blessed Sauiour himselfe , Marth . 10. 22. He that endureth to the end , shall be saued : and Reuel . 2. 10. Be thou faithfull to the death , and I will giue thee a crowne of life . The eighteenth Marke . I find an vniuersall change in my selfe , from that which I ●●ue bene in former times . This marke and the two following , I propounded vnto her vpon her death-bed ; which I mention now because they are as vseful for the church as the former markes which I found n●ted in her paper . And that this signe was in our sister as well as the former , it was euident . For there was a maruellous change , wrought in her mind and vnderstanding . She that before knew not the right hand from the left in religion , she was growne to a very great vnderstanding in so much that she was able both to speak diuinely , to instruct her seruants and children , and to write letters in the very language of Canaan with great sufficiency . Secondly , she found a change in her will and affections . For she that was dead before vnto any sound pietie , now she was reuiued aboue all things to affect and to seeke Gods kingdome . Thirdly , there was an euident change in her life and conuersation ; this we all knew which knew her , and can testifie . Now wheresoeuer this vniuersall change is , from darknesse to light , from euill to good , from the power of Satan to God ; it is an euident signe of effectuall calling ; and effectuall calling is an vndoubted signe of election . 2. Cor. 5. 17. If any man be in Christ , he is a new creature ; old things are passed away , behold all things are become new . The nineteenth Marke . I find an vtter deniall of myselfe , I know that in me , that is , in myflesh , abideth nothing which is good . This blessed seruant of God had attained a great measure of selfe deniall . She groned long vnder the burthen of the feeling of spirituall wants . She admired any ones graces saue her owne : she lothed her own prayers for want of sufficiency and zeale : she was alwayes cōplaining for the most part of her spirituall wants . She was brought to plaine nothing in her owne eyes . She esteemed herselfe to be poore , yea to be a plaine begger in grace , as all those knew which knew her throughly . Now my beloued , what greater signe is there of a true disciple , then selfe deniall ? What greater signe of a safe estate , then spirituall pouerty , felt and groned vnder ? For what saith our blessed Sauiour ? Matth. 5. 3. Blessed are the poore in spirit , for theirs is the kingdome of heauen . Yea whosoeuer do loathe themselues for their iniquities , and much more for their spirituall wants , and for the euill of their good workes , it is euident that they are in the couenant of mercy , Ezek. 36. 31. The twentieth Marke . I find mine heart inclined to seeke after God and Christ in the vse of diuine ordinances with feruency . This signe our sister acknowledged vpon her death bed also ; for when I demanded of her in the sence of her present wants , whether her cōscience did not testifie with her , that in her health she had zealously sought after God : She made me answer , That her chamber , and closet , and orchard , and garden , and watergate , and turret , and euery corner could testifie that she had dearely and earnestly sought after God. Yea out of that knowledge & experience , which I had of the holy courses of this sanctified woman , I may well say , that it was with this woman in some measure as it was with Dauid , Psal . 42. As the Hart panteth after the water brookes , so panted her soule after thee ó God. Now where there is giuen this strong affection after God , the affection being constant , and also ioyned with a feruent vse of the meanes , it is an euident signe of a bless●d estate . For blessed are they which hunger and thirst after righteousnesse , for they shall be satisfied , Matth. 5. 6. Thus I haue for the common good set out vnto you the markes and euidences of a blessed woman . I haue spoken that which I knew in her . And the vses which I would haue you to make of that which hath bene spoken are these . First , giue thanks vnto God for his wonderfull worke vpon our sister . Secondly , learne henceforth not to iudge of Christians by the outward appearance . For it may be , many which did not so throughly know her , would not haue thought that she had bene so rare a woman . Thirdly , learne not to enuie the good name or praise of others , but learne to be of Salomons mind , Pro. 31. 31 : where speaking of a good woman he saith , Giue her the fruite of her hands , let her owne works praise her in the gates . Fourthly , examine thine owne estate by these markes , and that by weighing euery particular signe , with the explanation and confirmation of the same . Fiftly , pray vnto God that thou maist finde them in thy selfe . Sixtly , if thou doest find them in thee vpō diligent search , then see thou be thankful to God , the giuer of all grace : and say with Dauid , Psal 16. 6. The lines are fallen vnto me in pleasant places , I haue a goodly heritage . Yea say with him in Psal . 23 ▪ 4. Though I walk through the valley of the shadow of death , I will feare none euill . The which childlike boldnesse , and holy confidence , God Almighty giue vnto vs all , and preserue in vs vnto the end , and that for Christ Iesus sake , our onely Lord and Sauiour , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A20169-e390 2. Doctr. 1. Reason . 2. Reason . ☜ Obiect . Answ . 2. Obiect . 2. Answ . 1. Vse . 2. Vse . ☜ ☞ 3. Vse . ☞ ● . Doctr. ☜ ☞ 1. Reason . 2. Reason . ☜ Obiect . Answer . 2. Obiect . Answ . ☜ 1. Vs● ▪ 2. Vse . ☞ 3. Vse . ☜ 3. Doctr. 1. Reason . ☞ ●… 2. Reason . 3. Reason . 4. Reason . 1. Vse . 2. Vse . 3. Vse . 4. Vse . 5. Vse . 4. Doctr. Obiect . Answer . Answor . 1 ▪ Vse . 2. Vse . 3. Vse . 4. Vse . 5. Vse . 5. Doctr. 1. Reason . 2. Reason . 3. Reason . 4. Reason . 1. Obiect . Answer . 2. Obiect . Answ . 3. Obiect . Answer . 1. Vse . 2. Vse . 3. Vse . ☜ ☜ ☞ ☜ ☜ ☞ ☜ ☞ ☞ ☞ ☜ ☜ ☞ ☞ ☜ ☞ ☜ ☜ ☞ ☜ 
A26790	----	A funeral sermon preached upon the death of the reverend and excellent divine Dr. Thomas Manton who deceas'd the 18th of October 1677 / by William Bates. Bates, William, 1625-1699. 1678 Approx. 82 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26790 Wing B1109 ESTC R26681 09523464 ocm 09523464 43454 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26790) Transcribed from: (Early English Books Online ; image set 43454) Images scanned from microfilm: (Early English books, 1641-1700 ; 1323:30) A funeral sermon preached upon the death of the reverend and excellent divine Dr. Thomas Manton who deceas'd the 18th of October 1677 / by William Bates. Bates, William, 1625-1699. 59, [1] p. Printed by J.D. for Barbazon Aylmer, London : 1678. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Manton, Thomas, 1620-1677. Presbyterian Church -- Sermons. Funeral sermons. 2004-09 TCP Assigned for keying and markup 2004-09 Aptara Keyed and coded from ProQuest page images 2004-10 Judith Siefring Sampled and proofread 2004-10 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A Funeral Sermon , PREACHED Upon the Death of the Reverend and Excellent Divine Dr. Thomas Manton , Who deceas'd the 18th of October , 1677. By WILLIAM BATES , D. D. LONDON , Printed by J. D. for Brabazon Aylmer , at the three Pigeons in Cornhil , over against the Royal Exchange , 1678. 1 THES : 4. 17. The last Clause . — And so shall we ever be with the Lord. THE Words are a Consolation , brought by the Apostle from the tbird Heaven , where he was by extraordinary Priviledg rais'd , and saw and understood how great a Happiness it is to be with Christ. And they are addrest to Believers , to moderate and allay their Sorrows for the Death of those Saints , who by their Conjunction in Blood or Friendship were most dear to them . Thus he speaks in the 13 Verse , I would not have you be ignorant , Brethren , concerning them which are asleep , that ye sorrow not as others , which have no hope . The Heathens , that were Strangers to a future State , and thought that after a short Course through the World , Mankind would be lost for ever in the Dead Sea , might with some pretence abandon themselves to the Extremity of their Passions . But Christians , to whom Life and Immortality are reveal'd by the Gospel ; who believe , that as JESUS died and rose again ; So all that sleep in JESUS , that persevere in Faith and Holiness to the end , GOD will bring with Him , are forbid , upon the most weighty Reasons , to indulge their Grief in excess . The Union between Christ and Believers is inviolable ; and from thence it follows , they shall be Partakers with him in his Glory . The Soul immediately after Death shall be with Christ : vvhiles the Body reposes in the Grave , 't is in his Presence who is Life and Light , and has a vital joyful Rest in Communion with him . And in the appointed Time the Bodies of the Saints , those happy Spoils , shall be rescued from the dark Prison of the Grave , and be Sharers with their Souls in immortal Glory . This consummate Happiness of the Saints ▪ the Apostle assures from the highest Authority , the Word of the Lord ; and describes his glorious Appearance , so as to make the strongest Impression on our Minds . For the Lord himself shall descend from Heaven , with a Shout , with the Voice of an Arch-Angel , and with the Trump of God ; and the Dead in Christ shall rise first . Then we which are alive , and remain , shall be caught up together with them in the Clouds , to meet the Lord in the Air ; and so shall we ever be with the Lord. Then Death , the last Enemy , so fearful and feared by Men , shall be destroyed . And the Captive Prince of the World , with all the powers of darkness , and all other rebellious Sinners that obstinately joyn'd vvith him , shall be brought in Chains before his dreadful Tribunal : and after the great Act of the Universal Judgment shall be compleated , then shall the Saints make their triumphant Entry with the Captain of their Salvation , into his Kingdom , and shall ever be with the Lord. The general Proposition from the Words is this ; The Saints after the Resurrection shall be Compleatly and Eternally happy in the Presence of Christ. To make this supernatural Blessedness more easie and intelligible to us , the Scripture describes it by sensible Representations . For while the Soul is cloath'd with flesh , Fancy has such a dominion , that we can conceive of nothing but by Comparisons and Images taken from material things . 'T is therefore set forth by a Feast , and a Kingdom , to signifie the Joy and Glory of that State. But to prevent all gross conceits ; it tells us that the Bodies of the Saints shall be spiritual , not capable of hunger and thirst , nor consequently of any refreshment that is caused by the satisfaction of those appetites . The objects of the most noble senses , Seeing and Hearing , the pleasure of which is mix'd with Reason , and not common to the Brutes , are more frequently made use of to reconcile that glorious State to the proportion of our minds . Thus sometimes the Blessed are represented plac'd on Thrones with Crowns on their heads ; sometimes cloathed in White , with Palms in their hands ; sometimes singing Songs of triumph to Him that sits on the Throne , and to their Saviour . But the reality of this Blessedness infinitely exceeds all those faint Metaphors . Heaven is lessened by Comparisons from earthly things . The Apostle who was dignifi'd with the revelation of the successes that shall happen to the Church till Time shall be no more , tells us , it does not appear what we shall be in Eternity . The things that God has prepar'd for those that love him , are far more above the highest ascent of our thoughts , than the Marriage-Feast of a great Prince exceeds in splendor and magnificence the imagination of one that has alwayes liv'd in an obscure Village , and never saw any ornaments of State , nor tasted Wine in his Life . We can think of those things but according to the poverty of our Understandings . But so much we know that is able to sweeten all the bitterness , and render insipid all the sweetness of this World. This will appear by considering that whatever is requisite to constitute the perfect Blessedness of Man , is fully enjoy'd in the Divine Presence . 1. An exemption from all evils , is the first concondition of perfect Blessedness . The sentence of wise Solon is true in another sense than he intended , — Dicique beatus Ante obitum nemo supremaque funera debet . No Man can be named happy whilst in this valley of Tears . But upon the entrance into Heaven , all those evils that by their number , variety , or weight disquiet and oppress us , are at an end . Sin , of all evils the most hateful , shall be abolisht . And all Temptations that surround us , and endanger our innocence , shall cease . Here the best Men lament the weakness of the flesh , and sometimes the violent assaults of spiritual enemies . St. Paul himself breaks forth into a mournful Complaint , O wretched Man that I am ! who shall deliver me from this body of Death ? And when harrass'd with the buffets of Satan , renews his most earnest addresses to God to be freed from them . Here our Purity is not absolute , we must be always cleansing our selves from the reliques of that deep defilement that cleaves to our nature . Here our peace is preserv'd with the Sword in our hand , by a continual Warfare against Satan and the World. But in Heaven no ignorance darkens the Mind , no passions rebel against the sanctified Will , no inherent pollution remains . The Church is without spot or wrinkle , or any such thing . And all Temptations that war against the Soul , shall then cease . The Tempter was cast out of Heaven , and none of his poison'd Arrows can reach that Purified Company . Glorious Liberty ! here ardently desir'd , but fully enjoy'd by the Sons of God above . And as Sin , so all the penal consequences of it are quite taken away . The present Life is an incurable disease , and sometimes attended with that sharp sense that Death is desir'd as a remedy , and accepted as a benefit . And though the Saints have reviving Cordials , yet their joys are mixt with sorrows , nay , caused by sorrows . The tears of Repentance are their sweetest refreshment . Here the living stones are cut and wounded , and made fit by Sufferings for a Temple unto God in the New Jerusalem . But as in the building of Solomon's Temple the noise of a hammer was not heard , for all the parts were fram'd before with that exact design and correspondence , that they firmly combin'd together . They were hew'n in another place , and nothing remain'd but the putting them one upon another in the Temple ; and then , as sacred , they were inviolable . So God , the wise Architect , having prepar'd the Saints here by many cutting Afflictions , places them in the Eternal Building , where no voice of Sorrow is heard . Of the innumerable Company above , is there any Eye that weeps , any Breast that sighs , any Tongue that complains , or appearance of Grief ? The Heavenly State is called Life , as only worthy of that title . There is no infirmity of Body , no Poverty , no Disgrace , no Treachery of Friends , no Persecution of Enemies . There is no more Death , nor Sorrow , nor Crying , nor shall there be any more Pain : for former things are past away . God will wipe away all tears from the eyes of his People . Their Salvation is compleat in all degrees . Pure Joy is the Priviledg of Heaven , unmixed Sorrows the punishment of Hell. A concurrence of all positive Excellencies is requisite to Blessedness . And these are to be considered with respect to the entire Man. 1. The Body shal be awak'd out of its dead sleep , and quickned into a glorious immortal Life . The Soul and Body are the essential parts of Man ; and though the inequality be great in their operations that respect Holiness , yet their concourse is necessary . Good Actions are design'd by the Counsel and Resolution of the Spirit , but perform'd by the Ministry of the Flesh. Every Grace expresses it self in visible actions by the Body . In the sorrows of Repentance it supplies tears , in Fastings its appetites are restrain'd , in Thanksgivings the tongue breaks forth into the joyful praises of God. All the victories over sensible pleasure and pain are obtain'd by the Soul in conjunction with the Body . Now 't is most becoming the Divine Goodness not to deal so differently , that the Soul should be everlastingly happy , and the Body lost in forgetfulness ; the one glorified in Heaven , the other remain in the dust . From their first setting out in the World to the Grave they ran the same Race , and shall enjoy the same Reward . Here the Body is the Consort of the Soul in obedience and sufferings , hereafter in fruition . When the Crown of Purity , or Palm of Martyrdom shall be given by the great Judg in the view of all , they shall both partake in the honour . Of this we have an earnest in the Resurrection of Christ in his true Body , who is the first fruits of them that sleep . He shall change our vile Bodies , that they may be fashioned like to his glorious Body , according to the working of his Power , whereby he is able to subdue all things to himself . A substantial unfading Glory will shine in them infinitely above the perishing Pride of this World , that is but in appearance , like the false colours painted on the feathers of a Dove by the reflection of the Light , which presently vanish , when it changeth its posture , or the Light is withdrawn . Indeed what can be more glorious than to be conform'd to the Humanity of Christ , the seat of all Beauty and Perfection . This Conformity shall be the work of his own hands . And when Omnipotence interposes , nothing is difficult . The raising the Body to an unchangeable state of Glory , is as easy to the Divine Power , as the forming it at the first in the womb . As the Sun labours no more in the Mines in the forming Gold and Silver , the most precious and durable Metals , than in the production of a poor short-liv'd Flower . II. The Soul shall be made perfect in all its faculties . 1. The Uuderstanding shall clearly see the most excellent Objects . * Now we know but in part . The naked beauty of Divine Things is vail'd , and of impossible discovery . And the weakness of the mind is not proportionable to their dazling brightness . But when that which is perfect is come , then that which is in part shall be done away . In that enlightned state , the glorious manifestation of the objects shall as much exceed the clearest revealing of them here , as the Sun in its full lustre , one beam of Light strain'd through a crevice in the Wall. And the Understanding shall be prepar'd to take a full view of them Therefore the Apostle compares the several Periods of the Church in respect of the degrees of Knowledg , to the several Ages of this Life . When I was a Child , I spake as a Child , I understood as a Child , I thought as a Child : but when I became a Man , I put away childish things . In Children the organs , either from an excess of moisture , or their smalness , are indisposed for the vigorous exercise of the Mind : some strictures of Reason appear , a presaging sign what will be , but mixt with much obscurity . But when the organs are come to their just proportion and temperament , the Soul displays its strength and activity . All things of a supernatural order shall then be clearly discovered . The contrivance of our Salvation , the wayes of conducting us to Blessedness , which are objects of a sublime nature , will afford an exquisite pleasure to the Understanding . All the secrets of our Redemption shall be unsealed . The great Mystery of Godliness , the Incarnation of the Eternal Son , and his according Justice with Mercy , shall then be apparent . The Divine Counsels in governing the World , are now only visible in their wonderful effects either of Mercy or of Justice , and those most dreadful ; but the Reasons of them are past finding out . But what our Saviour said to Peter , What I do , thou knowest not now , but shalt know hereafter , is applicable to these impenetrable dispensations . All the original Fountains of Wisdom , as clear as deep , shall then be opened . We shall then see the beauty of Providence in disposing temporal things in order to our eternal felicity . We now see as it were the rough part , and Knots of that curious Embroidery : but then the whole Work shall be unfolded , the sweetness of the Colours , and proportion of the Figures appear . There we shall be able to expound the perplexing Riddle , How out of the Eater came meat , and out of the Strong came sweetness . For we shall know as we are known . We shall see God. Our Saviour tells us , This is Life Eternal , to know thee the only true God , and Jesus Christ whom thou hast sent . The beginning and perfection of our Happiness consists in this knowledg . The Deity is spiritual and invisible to the Eye of the Body , infinite and incomprehensible to the Soul. But we shall then so clearly understand the Divine Perfections , that our present knowledg compar'd to that , is but as the seeing a dark resemblance in a Glass , to the clear view of a Person in the native beauty of his Face . God is most gloriously present in Heaven . For according to the degrees of excellence in the Work , such are the impressions and discoveries of the Vertues of the Cause . Now all sensible things in the low order of Nature , are but weak resultances from his Perfections , in comparison of their illustrious Effects in the Divine World. The Glories of the Place , and of the Inhabitants , the Angels and Saints , clearly express his Majesty , Goodness and Power . But in a transcendent manner he exhibits himself in the glorified Mediator . He is stiled the brightness of the Father's Glory , and the express image of his Person ; not only for his equal Perfections in respect of the unity of their Nature , but to signifie that God in the Person of the incarnate Mediator is so fully represented to us , that by the sight of him we see God himself in his unchangeable Excellencies . This appears by the following words , that having purged us from our sins , he sate down on the right-hand of the Majesty on high , for they respect the Son of God as united to the humane Nature , in which he perform'd the Office of the Priesthood , and took possession of his glorious Kingdom . During his humble state , the Divine vertues , Wisdom , Goodness , Holiness , Power , were so visible in his Person , Life , Revelations , and miraculous Works , that when Philip so long'd for the sight of the Father as the only consummate Blessedness , Shew us the Father , and it suffices ; He told him , he that has seen me , has seen the Father also . But how brightly do they appear in his triumphant Exaltation . 'T was his Prayer on Earth ; Father , I will that they also whom thou hast given me , be with me where I am , that they may behold my Glory . Inestimable Felicity ! whether we consider him in the respect of an Object , that incomparably transcends all the created Glory of Heaven , or in the relation of our Head , on a double account ; partly because he was debased into the form of a Servant , and suffered all Indignities and Cruelties of Sinners for us , has received the Recompence of his Meritorious Sufferings , the triumph of his Victory , being glorified with the Father with the Glory he had before the World was ; and partly because every Member shall be conformed to him in his Glory ; We shall be like him , for we shall see him as he is . And all Felicity and Glory is compriz'd in that Promise . The sight of the Face of Moses when radiant , had no transforming efficacy ; for the light of it was not in him as its source , but by derivation . But God is Light essentially , and the sight of his Perfections will be productive of his Likeness in us , so far as it may be in a restrained subject . When our Saviour was upon the holy Mount , and one vanishing Beam of Glory appear'd in his Transfiguration , Peter was so transported at the sight , that he forgot the World and himself . How ravishing then will the sight of him be in his triumphant Majesty , when we shall be transfigured our selves ? 2. As they shall behold God's Face , know his most amiable Excellencies ; so they shall love him as perfectly as they know him . To the illustrations of the Mind , there are correspondent impressions on the Heart . In the present state our Love is imperfect , and as Fire out of its sphere , dies away , by our neglect to feed it with proper materials , enamouring considerations of God. But 't is not so in Heaven : there the Divine Sun attracts every Eye with the light of its beauty , and inflames every Heart with the heat of his Love. The continual Presence of God is in different respects the Cause and Effect of our Love to him . For there is no more powerful Attractive to love him , than to see him ; And Love keeps the thoughts undivided from him . God is Love , and will kindle in us a pure Affection that Eternity shall never lessen . Our Affections that are now scattered on many things , wherein some small Reflections of his Goodness appear , shall joyn in one full Current in Heaven , where God is all in all . We shall then understand the riches of his Love , that God who is infinitely happy in himself , should make Man for such a Glory , and such a Glory for Man. And that when for his Rebellion he was justly expell'd from Paradise , and under a sentence of Eternal Death , God should please to restore him to his Favour , and give him a better state than was forfeited . We shall then understand our infinite Obligations to the Son of God , who descended from the Heaven of Heavens to our Earth ; and which is more , from the Majesty wherein he there reign'd , from the Glory wherein he was visible to the Angelical Minds , and became Man for Men , Redemption for the Lost , to purchase Immortal Life for those who were dead to that blessed Life . In short , then God will express his Love to us in the highest degrees that a finite Creature is capable to receive from Love it self , and we shall love him with all the strength of our glorified powers . 3. Compleat satisfaction flows from union with God by Knowledg and Love. In his Presence is fulness of Joy , at his Right-hand are Pleasures for ever . The Causes and Excellencies of the Heavenly Life are in those words exprest . The Causes are the influxive Presence of God , the revelation of his attractive Perfections , the beholding his Face , the declaration of his peculiar Favour . This our blessed Lord himself had a respect to , as the compleat Reward of his Sufferings : Thou shalt make me full of Joy with thy Countenance . And his Right-Hand , his Bounty , that dispenses , and Power that secures that Felicity . The Excellencies of this state are fulness of Joy , and that without diminution , or end . When the Soul opens its eyes to the clear discoveries of the first Truth , and its breast to the dear and intimate imbraces of the Supream Good , beyond which nothing remains to be known , nothing to be enjoy'd , what a deluge of the purest Pleasures will overflow it ? We cannot ascend in our thoughts so high , as to conceive the excess of Joy that attends those operations of the glorified Soul upon its proper object . But something we may conjecture . Those who are possest with a noble Passion for Knowledg , how do they despise all lower Pleasures in comparison of it ? How do they forget themselves , neglect the Body , and retire into the Mind , the highest part of Man , and nearest to God ? The bare apprehension of such things that by their internal nature have no attractive influence upon the Affections , is pleasant to the Understanding . As the appearance of Light , though not attended with any other visible beauties , refreshes the Eye after long darkness : so the clear discovery of Truths , how abstract so ever , that were before unknown , is grateful to the intellective faculty . Thus some have been strangely transported with the pleasure of a Mathematical Demonstration , when the evidence , not the importance of the thing was so ravishing ; for what is more dry and barren of delight than the speculation of Figures and Numbers ? Solon when near his end , and some of his Friends that visited him were speaking softly of a Point of Philosophy , by a sound of Wisdom was awaken'd from the sleep of Death that was just seizing on him , and opening his eyes , and raising his head to give attention ; being ask'd the reason of it ? answered , That when * I understand what you are discoursing of , I may die . Such was his delight in Knowledg , that a little of it made his Agony insensible . But here are many imperfections that lessen this intellectual Pleasure , which shall cease in Heaven . Here the acquisition of Knowledge is often with the expence of Health : the flower of the Spirits , necessary for Natural Operations , is wasted by intense thoughts . How often are the Learned sickly ? As the Flint when 't is struck , gives not a spark without consuming it self ; So Knowledge is obtain'd by Studies that waste our faint sensitive faculties . But then our Knowledge shall be a free emanation from the spring of Truth , without our labour and pains . Here we learn by circuit , and discern by comparing things ; our Ignorance is dispell'd by a gradual succession of Light : But then Universal Knowledg shall be infused in a moment . Here after all our labour and toyl , how little Knowledg do we gain ? Every Question is a Labyrinth out of which the nimblest and most searching Minds cannot extricate themselves . How many specious Errors impose upon our understandings ? We look on things by false Lights , through deceiving Spectacles : But then our Knowledge shall be certain and compleat . There is no forbidden Tree in the Celestial Paradise , as no inordinate Affection . But suppose that all things in the compass of the World were known yet still there would be emptiness and anguish in the Mind : for the most comprehensive knowledg of things that are insufficient to make us happy , cannot afford true Satisfaction . But then we shall see God in all his Excellencies , the supream Object and End , the only Felicity of the Soul. How will the sight of his Glory personally shining in our Redeemer , in the first moment quench our extream thirst , and fill us with joy and admiration ? 'T is not as the naked conception of Treasures , that only makes rich in ideas , but that Divine sight gives a real Interest in him . The Angels are so ravish'd with the Beauties and Wonders of his Face , that they never divert a moment from the contemplation of it . 2. The pure Love of the Saints to God is then fully satisfied . Love considered as an affection of Friendship is always attended with two desires ; to be assured of Reciprocal Love , and to enjoy the Conversation of the Person beloved , the testimony of his esteem and good-will . This kind of ‖ affection seems to be inconsistent with that infinite distance that is between God and the Creature . But though 't is disproportionable to the Divine Majesty , 't is proportionable to his Goodness . Accordingly our Saviour promises , He that loves me , shall be loved of my Father , and I will love him , and will manifest my self unto him . And to confirm our belief of this astonishing Condescention , repeats it , If a Man love me , my Father will love him , and we will come to him , and make our abode with him . In the present state , the signs of God's special Favour are exhibited to his Friends . Now he bestows on them the Honour of being his Sons , the Graces and Comforts of his Spirit , the precious Earnests of his Love , and Seal of their Redemption . But in eminency of degrees , the effects of his Love are incomparably more glorious in Heaven . Here the Saints are adopted , there crown'd . There he opens all the bright Treasures of his Wisdom , the Riches of his Goodness , the Beauties of his Holiness , the Glories of his Power , and by the intimate application of his Presence makes his Love most sensible to them . O the mutual delights between God and glorified Souls ! God looks on them with an engaged Eye , as his own by many dear titles , and is well pleased in his own Goodness to them , and ravish'd with the reflex of his own Excellencies shining in them . As the Bridegroom rejoyces over the Bride , ( 't is the language of Divine Love ) so their God rejoyces over them . And what a blessed Rest do they find in the compleat fruition of their Beloved ? All their desires quietly expire in his Bosom . What triumphs of Joy follow ? Can we frame a fuller Conception of Happiness than to be perfectly loved by infinite Goodness , and perfectly to love him ? 3. The most perfect Joy of the Saints is for the Felicity and Glory of God himself . For as the holy Soul feels no more powerful motive to love God , than because he is most worthy of it , as he is God , a Being of infinite Excellencies , and therefore to be loved above the dearest Persons and Things , even it self ; so the highest Joy it partakes of is from this consideration , that God is infinitely blessed & glorious . For in this the supream desire of love is accomplish'd , that the most beloved Object is perfectly honour'd and pleased . In Heaven the Love of the Saints to God is in its highest Perfection , and they see his Glory in the most perfect manner , which causes a transcendent Joy to them . And this is one reason why the Saints though shining with unequal degrees of Glory , are equally content . For their most ardent Love being set on God , that he is pleas'd to glorify himself by such various communications of his Goodness , is full satisfaction to their desires . Besides , in those different degrees of Glory , every one is so content with his own , † that there is no possible desire of being but what he is . 4. The full joy of Heaven shall continue without diminution , or end . The number of Possessours cannot lessen it . The Divine Presence is an unwasted Spring of Pleasure , equally full and open to all , and abundantly sufficient to satisfy the immensity of their desires . Envy reigns in this World , because earthly things are so imperfect in their nature , and so peculiar in their possession , that they cannot suffice , nor be enjoyed by all . But in Heaven none is touch'd with that low base passion : for God contains all that is precious and desirable in the highest degrees of Perfection , and all partake of the influence of his universal Goodness without intercepting one another . In the Kingdom above there is no cause for the elder Brother to repine at the Father's Bounty to the younger , nor for the younger to supplant the elder , to obtain the Birth-right . The Heirs of God are all rais'd to Sovereign Glory . Every one enjoys him as entirely and fully , as if solely his felicity . God is a Good as indivisible as infinite , and not diminish'd by the most liberal communications of Himself . We may illustriate this by comparing the Price of our Redemption , and the Reward . The Death of Christ is a universal benefit to all the Saints , yet 't is so applied to every Believer for his perfect Redemption , as if our Saviour in all his Agonies and Sufferings had no other in his Eye and Heart ; as if all his Prayers , his Tears , his Blood were offer'd up to his Father only for that Person . The common respect of it the Apostle declares in those admirable words , that signify such an excess of God's Love to us , He that spared not his own Son , but deliver'd him up for us all , how shall he not with him also freely give us all things ? But to imagine that the * propriety of every Believer is thereby prejudiced , is not only false , but extreamly injurious to the Merit and Dignity , and to the infinite Love of Christ. Therefore the same Apostle tells us , The Life which I now live in the flesh , I live by the Faith of the Son of God ; who loved me , and gave himself for me : as if he were the sole Object of Christ's Love , the End and Reward of his Sufferings . And this appropriating of it to himself , is no prejudice to the rights of all others . St. John describes himself by that truly glorious Title , The Disciple whom Jesus loved . Could he speak this of himself without the injury and indignation of the other Disciples ? Certainly he might . For if we consider that incomprehensible Love of Christ , exprest to them all at his last Supper , after Judas was gone forth ; As the Father hath loved me , so I have loved you . We may easily understand , that every one of them might justly believe that he was singularly beloved of Christ. They were all received in the Heart , though ( with John ) they did not all lean on the Breast of their Divine Master . Thus in Heaven God is the universal Treasure of all the Saints , and the peculiar Portion of every one . As by his Essence he equally fills the whole World , and every part of it ; and by his Providence equally regards all and every particular Creature ; so in Heaven he dispenses the Riches of his Love to all , that they cannot desire more , if every one of them , were ( if I may so express it ) the only begotten of the only begotten himself , the sole Heir of all the Merits of his Son. Every Saint may with the inflamed Spouse break forth in that Triumph of Love ; My Beloved is mine , and I am his . Nay , the great number of the glorifi'd Saints is so far from lessening their Joy , that it unspeakably encreases it . The innumerable Company of Angels , and the General Assembly of the Church of the First-born , next to the happiness of enjoying God , are a chief part of Heaven . An unfeigned ardent Affection unites that pure society . Our Love is now kindled either from a relation in Nature , or some visible Excellencies that render a Person worthy of our choice and friendship : but in Heaven the Reasons are greater , and the degrees of Love incomparably more fervent . All Carnal Alliances and Respects cease in that supernatural state . The Apostle tells us , If I have known Christ after the flesh , I know him so no more . By the Resurrection and Ascension of Christ he was transported into another World , and had communion with him as an Heavenly King , without low regards to the temporal Priviledge of conversing with him on Earth . The Spiritual relation is more near and permanent than the strictest band of Nature . The Saints have all relation to the same Heavenly Father , and to Jesus Christ the Prince of Peace , and Head of that happy Fraternity . The principal motive of Love here is for the inherent Excellencies of a Person . Wisdom , Holiness , Goodness , Fidelity are mighty Attractives , and produce a more worthy Affection , a more intimate Confederacy of Souls than propinquity in Nature . David declares that all his delight was in the Excellent . But there are allays of this Noble Love here . For , 1. There are reliques of Frailty in the best Men on Earth , some Blemishes that render them less amiable when discovered . Here their Graces are mixt Infirmities , and but ascending to Glory . Accordingly our Love to them must be regular , and serene ; not clouded with Error , mistaking defects for amiable qualities . But in Heaven , the Image of God is compleat , by the union of all the glorious Vertues requisite to its perfection . Every Saint there exactly agrees with the first Exemplar , is transformed according to the primitive beauty of Holiness . No spot or wrinkle remains , nor any such thing , that may cast the least aspect of deformity upon them . 2. In the present state the least part of the Saints worth is visible . As the Earth is fruitful in Plants and Flowers , but its riches are in the Mines of precious Metals , the veins of Marble hidden in its bosom . True Grace appears in sensible Actions , but its Glory is within . The sincerity of Aims , the purity of Affections , the impresses of the Spirit on the Heart , the interiour beauties of Holiness , are only seen by God. Besides , such is the humility of eminent Saints , that the more they abound in spiritual treasures , the less they show . As the Heavenly Bodies when in nearest conjunction with the Sun , and fullest of light , make the least appearance to our sight . But all their Excellencies shall then be in view . The Glory of God shall be revealed in them . And how attractive is the Divine Likeness to an holy Eye ? How will it ravish the Saints to behold an immortal Loveliness shining in one another ? Their Love is mutual and reflexive , proportionable to the cause of it . An equal constant Flame is preserv'd by pure Materials . Every one is perfectly amiable , and perfectly enamour'd with all . Now can we frame a fuller conception of Happiness , than such a State of Love , wherein whatever is pleasant in Friendship is in perfection , and whatever is distastful by Mens folly and weakness is abolish'd ? The Psalmist breaks out in a Rapture , Behold ●…ow good and pleasant it is for Brethren to dwell together in Unity ! Love is the Beauty ▪ and Strength of Societies , the Pleasure of Life . How excellent is the Joy of the Blessed , when the Prayer of Christ shall be accomplish'd , that they all may be one ; as thou Father art in me , and I in thee , that they also may be one in us . God is absolutely One in his glorious Nature and Will , and therefore unalterably happy ; And their inviolable Union in Love , is a Ray of the Essential Unity between the sacred Persons . There are no Divisions of Heart and Tongues , as in this Babel ; but the most perfect and sweetest Concord , an Eternal Agreement in Tempers and Inclinations . There are no envious Comparisons , for Love that affectively transforms one into another , causes the Glory of every Saint to redound to the Joy of all . Every one takes his share in the Felicity of all , and adds to it . Such is the power of that Celestial Fire wherein they all burn , that it melts and mixes Souls in such an entire Union , that by Complacence and an intimate Joy , the Blessedness of all is , as it were , proper to every one ; as if every one were plac'd in the Hearts of all , and all in the Heart of every one . If in the Church of the first born Christians in the earthly Jerusalem , the Band of Charity was so strict that 't is said , the Multitude of Believers were of one Heart , and one Soul ; How much more intimate and inseparable is the Union of the Saints in Jerusalem above , where every one loves another as himself ? 'T is recorded of Alexander , that entring with Haephestion his Favourite , into the Pavilion of Darius his Mother , then his Prisoner , she bowed to the Favourite , as having a greater appearance of Majesty , thinking him to be Alexander : but advised of her Errour , she humbly begg'd his Pardon , to whom the generous King replied , You did not err Mother , this is also Alexander : Such was their Affection , that whoever was taken of them , the other was taken in him ; the less ascending in the greater , without degrading the greater in the less . This is a Copy of the holy Love of the Blessed ; but with the same difference , as between the Description of a Star with a Coal , and its Beauty in its proper Aspect . And where all is Love , all is Delight . O how do they enjoy and triumph in the Happiness of one another ? With what an unimaginable tenderness do they embrace ? What Reciprocations of Endearments are between them ? O their ravishing Conversation , and sweet Entercourse ! for their Presence together in Heaven is not a silent Show . In the Transfiguration , Moses and Elias talk't with Christ. With what excellent discourses do they entertain one another ? If David felt such inward pleasure from the sence of God's favours , that he could not restrain the expression of it , but invites the Saints , Come and hear , all ye that fear the Lord , and I will tell you what he has done for my Soul. Certainly in Heaven , the blessed with overflowing affections recount the Divine Benefits , the admirable Methods , whereby the Life of Grace was begun , preserv'd and carried on in the midst of Temptations ; the continual Succession of Mercies in the time of their Hopes , and the Consummation of all in the time of their Enjoyment . How joyfully do they concur in their thanksgivings to God for the goodness of Creation , in making them reasonable Creatures , capable to know , love and enjoy Him , when they might have been of the lowest Order in the whole sphere of Beings ; for his compassionate care and providence over them in this World. But especially for his sovereign Mercy in electing them to be vessels of honour ; for his powerful Grace , in rescuing them from the cruel and ignominious bondage of Sin ; for his most free Love , that justified them from all their guilt by the Death of his only Son , and glorified them with himself . They are never weary in this delightful exercise , but continually bless him for his Mercy that endures for ever . We may judge by the Saints here , when they are in a fit disposition to praise God , what fervours they feel in their united Praises of him in Heaven . The Psalmist in an Extasie calls to all the parts of the World to joyn with him ; The Lord reigns , let the Heavens rejoyce , and the Earth be glad ; let the Sea roar , let the Fields be joyful , and all that dwell therein . He desires that Nature should be elevated above it self , that the dead parts be inspir'd with Life , the insensible feel Motions of Joy , and those that want a Voice break forth in praises , to adorn the Divine Triumph . With what Life and Alacrity will the Saints in their blessed Communion celebrate the Object of their Love and Praises ? The Seraphims about the Throne cryed to one another , to express their Zeal and Joy , in celebrating his Eternal Purity and Power , and the Glory of his Goodness . O the unspeakable Pleasure of this Concert ! when every Soul is harmonious , and contributes his part to the full Musick of Heaven . O could we hear but some Eccho of those Songs wherewith the Heaven of Heavens resounds , some remaines of those Voices wherewith the Saints above triumph in the Praises , in the solemn Adoration of the King of Spirits , how would it inflame our desires to be joyn'd with them ? Blessed are those that are in thy House , they always praise thee . 2. The fulness of Joy in Heaven is undecaying ; for the causes of it are always equal . And those are the Beatifick Object reveal'd , and the uninterrupted Contemplation of it . Whilest we are here below , the Sun of Righteousness , as to our perception and sence , has ascensions and declinations , accesses and recesses . And our Earth is not so purified , but some Vapours arise that intercept his chearful refreshing Light. From hence there are alternate successions of Spiritual Comforts and Sorrows , of Doubts and filial Confidence in the Saints . 'T is a rare favour of Heaven , when an humble Believer in his whole course is so circumspect as not to provoke God to appear displeased against him : When a Christian ( as those tutelar Angels spoken of in the Gospel ) always beholds the face of his Heavenly Father , and converses with him with an holy Liberty . And what a torment the hiding of God's Face is to a deserted Soul , only they know who feel it . External troubles are many times attended with more Consolations to the Spirit , than Afflictions to Sense ; but to love God with a transcendent Affection , and to fear he is our Enemy , no Punishment exceeds , or is equal to it . As his Loving-kindness in their esteem is better than Life , so his Displeasure is worse than Death . How do they wrestle with God by Prayers and Tears , and offer , as it were , a holy Violence to the King of Heaven , to recover their first serenity of Mind , the lost Peace of Heart ? How passionately do they cry out , with Job , in the Book of his Patience , O that I were as in months past , as in the days when God preserved me : when his Candle shin'd upon my head , and when by his Light I walk'd through darkness : As I was in the days of my youth , when the Secret of God was upon my Tabernacle . And sometimes God delays the revealing himself even to his dearest Children ; not that he does not see their Necessities , and hears their Prayers , or is so hard that till their Extremities he is not moved with Compassion , but for wise and holy Reasons ; Either that they may not return to folly , if by any presumptuous Sin they forfeited their Peace ; or if they have been careful to please him , yet he may deprive them of Spiritual Comforts for a time , to keep them humble , and that with an obedient resignation to his Sovereign Pleasure they may wait for his reviving Presence . And then Joy returns greater than before . For thus God usually renders with interest what he suspended only for tryal . But the Saints above are for ever enlightned with the vital splendor , and dear regards of his Countenance , always enjoy his beamy smiles . A continual effusion of Glory illustrates Heaven and all its blessed Inhabitants . And their Contemplation of God is fixed . If the Object , though extraordinary glorious , were transient , or the Eye so weak that it could only see it but by glances , the heighth of Joy would not be perpetual . But the mind is prepar'd with supernatural vigour , to see the brightness of God's face , and by the most attentive application always converses with that blessed Object , so that the Joy of Heaven is never intermitted for a moment . They always see , and love , and rejoyce , and praise him . 'T is possible a carnal suspition may arise in some , as if the uniform perpetual vision of the same Glory might lose its perfect delightfulness . For those who seek for happiness in the vanity of the Creatures , are always desirous of change , and have their Judgments so corrupted , that while they languish with a secret desire after an unchangeable Good , yet they conceive no good as desirable , that is not changed . But to correct this gross errour of Fancy , let us a little enquire into the causes of Dissatisfaction , that make the constant fruition of the same thing here to be tedious . Sensible things are of such a limited Goodness , that not any of them can supply all our present wants , so that 't is necessary to leave one for another . And the most of them are Remedies of our diseased Appetites , and if not temperately used are destructive Evils . Eating and Drinking are to extinguish Hunger and Thirst , but continued beyond just measure become nauseous . Besides , the Insufficiency of their Objects , the Senses themselves cannot be satisfied all at once . The Ear cannot attend to delightful Sounds , and the Eye be intent on beautiful Colours at the same time : the Satisfaction of one Sense defeats another of enjoying its proper good ; therefore the same Object is not constantly pleasant , but the Heart is distemper'd from as many Causes , as there are desires unaccomplish'd . Add further , all things under the Sun afford onely a superficial delight , and miserably deceive the Expectations raised of them : and many times there is a mixture of some evil in them , that is more offensive , than the good is delightful . The Honey is attended with a Sting , so that often those very things we sigh after through vehement desire , when they are obtain'd , we sigh for grief . Now all these Causes of dissatisfaction cease in Heaven ; for * God is an infinite Good , and whatever is truly desirable and precious , is in Him in all degrees of Perfection . And in his Presence all the Powers of the Soul are drawn out in their most pleasant exercise , and alwayes enjoy their entire happiness . The fruition of him exceeds our most raised hopes , as much as he is more glorious in Himself than in any borrowed Representations . God will be to us incomparably above what we can ask or think . The compass of our thoughts , the depth of our desires are imperfect measures of his Perfections . And as he is a Pure Good in Himself , so he is prevalent over all Evil. 'T is evident therefore that nothing can allay the Joys of Saints when they are in God's presence . 2. Novelty is not requisite to ingratiate every Good , and make it perfectly delightful . ‖ God is infinitely happy , to whom no Good was ever new . 'T is indeed the sauce that gives a delicious taste to inferiour things . For Men relish only what is eminent ; and the good things of this World are so truly mean , that they are feign to borrow a shew of Greatness by comparison with a worse estate preceding . But an infinite Good produces always the same pure equal compleat Joy , because it arises from its intrinsick perfection , that wants no Foil to commend it . The Psalmist breaks forth , Whom have I in Heaven but Thee ? This is no vanishing Rapture , but a constant joyful height of Affection . God , the essential happiness of the Saints , is always perfectly lovely and delightful to them . 3. The glorified Saints in every period of their happy state , have as lively a perception of it as in the beginning . To make this evident , we must consider that the pleasure of Novelty springs from a quick sense of the opposite terms , between our condition in the want of some desired Good , and after our obtaining it . Now the Mind is more intense on the advantage , and more strongly affected at first . One newly freed from the torments of a sharp disease , feels a greater pleasure than from a constant tenour of health . Those who are rais'd from a low state to eminent Dignity , are transported with their first change , but in tract of time the remembrance of their mean condition is so weakned and spent , that 't is like the shadow of a Dream , and proportionably their Joy is lessened . Honours like Perfumes , by custom are less sensible to those that carry them . But the Saints above always consider and feel the excellent difference between their suffering and triumphant state . They never lose that ravishing part of felicity , the vivid sence of past evils . Their reflections are always as strong on the Misery from whence they were rais'd to the pitch of Happiness , as in their first glorious Translation . In what an Extasy of wonder and pleasure will they be , from the fresh memory of what they were , and the joyful sence of what they are ? I was ( says the admiring Soul ▪ ) poor , blind , and naked ; but O miraculous and happy Alteration ! I am full of Light , enrich'd with the Treasures of Heaven , adorn'd with Divine Glory . I was under the tyrannous power of Satan , but he is bruised under my feet . I was sentenc'd to an everlasting separation from the Presence of God , my only Life and Joy ; but now am possest of my supream Good. ' O how transporting is the comparison of these wide and contrary extreams ? How beautiful and pleasant is the Day of Eternity , after such a dark tempestuous Night ? How does the remembrance of such Evils produce a more lively and feeling fruition of such happiness ? How strangely and mightily does Salvation with Eternal Glory affect the Soul ? This gives a spritely accent to their everlasting Hallelujahs . This preserves an affectionate heat in their Thanksgivings to their Victorious Deliverer . And thus their happiness is always the same , and always new . Their pleasure is continued in its perfection . Lastly ; The Blessedness of the Saints is without end . This makes Heaven to be it self . There is no satiety of the present , no sollicitude for the future . Were there a possibility , or the least suspicion of losing that happy state , it would cast an aspersion of bitterness upon all their delights : they could not enjoy one moments repose ; but the more excellent their Happiness is , the more stinging would their fear be of parting with it . But the Inheritance reserved in Heaven , is immortal , undefiled , and fades not away . And the tenure of their Possession is infinitely firm by the Divine Power , the true Support of their everlasting Duration . With God is the Fountain of Life . They enjoy a better Immortality , than the Tree of Life could have preserved in Adam . The Revolutions of the Heavens , and Ages , are under their Feet , and cannot in the least alter or determine their Happiness . After the passing of millions of Years , still an entire Eternity remains of their enjoying God. O most desirable State ! where Blessedness and Eternity are inseparably united . O joyful Harmony ! when the full Chorus of Heaven shall sing , This God is our God for ever and ever This adds an infinite weight to their Glory . This redoubles their unspeakable Joys with infinite sweetness and security . They repose themselves in the compleat Fruition of their Happiness . God reigns in the Saints , and they live in him for ever . From what has been discoursed we should , I. Consider the woful Folly of Men in refusing such a Happiness , that by the admirable favour of God is offer'd to their choice . Can there be an Expectation , or Desire , or Capacity in Man , of enjoying a Happiness beyond what is Infinite and Eternal ? O blind and wretched World ! so careless of everlasting felicity . Who can behold , without compassion and indignation , Men vainly seek for happiness where 't is not to be found , and after innumerable disappointments fly at an Impossibility , and neglect their sovereign and final Blessedness ? Astonishing Madness ! that God and Heaven should be despised in comparison of painted Trifles . This adds the greatest Contumely to their Impiety . What powerful Charm obstructs their true judging of things ? What Spirit of Errour possesses them ? Alas , Eternal Things are unseen , not of conspicuous moment , and therefore in the carnal Ballance are esteemed light , against temporal things present to the Sense . It does not appear what we shall be : The Vail of the visible Heavens covers the Sanctuary , where JESUS our High-Priest is entred , and stops the enquiring Eye . But have we not assurance by the most infallible Principles of Faith , that the Son of God came down from Heaven to live with us , and dye for us , and that he rose again to confirm our Belief in his exceeding great and precious Promises concerning this happiness in the future state ? And do not the most evident Principles of Reason and Universal Experience prove , that this World cannot afford true Happiness to us ? How wretchedly do we forfeit the Prerogative of the Reasonable Nature by neglecting our last and blessed End ? If the Mind be darkned , that it does not see the amiable Excellencies of God , and the Will so depraved that it does not feel their ravishing power ; the Man ceases to be a Man , and becomes like the Beasts that perish . As a blind Eye is no longer an Eye , being absolutely useless to that end for which it was made . And though in this present state Men are stupid and unconcern'd , yet hereafter their Misery will awaken them , to discover what is that Supream Good wherein their Perfection and Felicity consists . When their folly shall be exposed before God , Angels , and Saints , in what extream confusion will they appear before that glorious and immense Theatre ? Our Saviour told the unbelieving Jews , There shall be weeping , and gnashing of teeth , when ye shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdom of God , and you your selves turn'd out . They shall be tortur'd with the desire of Happiness without possible satisfaction . 'T is most just that those who err without excuse , should repent without remedy . 2. Let us be excited seriously to apply our selves in the use of effectual means for the obtaining this Happiness . Indeed the original cause of it , is the pure rich Mercy of God ; the meritorious , is the most precious obedience of our Saviour , by whom we obtain plenteous Redemption . His Abasement is the cause of our Exaltation . The Wounds he received in his Body , the characters of Ignominy , and footsteps of Death , are the Fountains of our Glory . Eternal Life is the gift of God through Jesus Christ our Lord. But the Gospel declares , that without Holiness no Man shall see God. An holy change of our Natures , and perseverance in the course of universal obedience , are indispensibly requisite in order to our obtaining Heaven . Those who by patient continuance in well-doing , seek for Glory , Honour , and Immortality , shall partake of Eternal Life . Now were there no other reason of this Constitution , but the sovereign Will of God , it were sufficient . But the Foundation of it is laid in the nature of the Things themselves . Therefore our Saviour does not simply declare , that an unregenerate Person shal not see the Kingdom of God , but with the greatest emphasis cannot , to signify an absolute impossibility of it . Besides the Legal Bar that excludes unsanctified Persons from the beatifick vision of God , there is a moral incapacity . Suppose that Justice should allow Omnipotence to translate such a sinner to Heaven , would the Place make him happy ? Can two incongruous Natures delight in one another ? The happiness of Sense is by an impression of Pleasure from a suitable Object : The happiness of intellectual Beings arises from an entire conformity of dispositions . So that unless God recede from his Holiness , which is absolutely impossible , or Man be purified , and changed into his likeness , there can be no sweet Communion between them . Our Saviour assigns this Reason of the necessity of Regeneration in order to our admission into Heaven : That which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit . According to the quality of the Principle , such is what proceeds from it . The Flesh is a corrupt Principle , and accordingly the Natural Man is wholly carnal in his propensions , operations , and end . The Disease is turn'd into his Constitution . He is dead to the Spiritual Life , to the actions and enjoyments that are proper to it : Nay , there is in him a surviving Principle of Enmity to that Life : not only a mortal coldness to God , but a stiff aversation from him , a perpetual resistance and impatience of the Divine Presence , that would disturb his voluptuous enjoyments . The Exercises of Heaven would be as the Torments of Hell to him , while in the midst of those pure Joys his inward inclinations vehemently run into the lowest Lees of Sensuality . And therefore till this contrariety , so deep and predominant in an unholy Person , be removed , 't is utterly impossible he should enjoy God with satisfaction . Holiness alone prepares Men for the possession of Celestial Happiness , that is against the corruption , and above the perfection of meer Nature . Let us then having such a Joy set before us , lay aside every weight , and the Sin which doth so easily beset us , and run with patience the race that is set before us , looking to Jesus the Author and finisher of our Faith. Methinks the sight of worldly Men , so active and vigilant to prosecute their low designs , should quicken us to seek with the greater diligence and alacrity the Kingdom of Heaven , and the Righteousness thereof . A carnal Wretch urged by the sting of a brutish desire , with what impatience does he pursue the pleasure of Sin , which is but for a season ? An Ambitious Person , with what an intemperate heighth of Passion does he chase a Feather ? A Covetous Man , how greedily does he prosecute the Advantages of the present World that passes away , and the Lusts thereof ? Ah! how do they upbraid our indifferent desires , our dull delays , and cold endeavours , when such an high Prize is set before us ? Who is able to conceive the excesse of Pleasure the Soul feels when it first enters through the beautiful Gate of Paradise , and sees before it that incomprehensible Glory , and hears a Voice from Him that sits upon the Throne , Enter into thy Masters Joy , for ever be happy with him ? The serious belief of this will draw forth all our active powers in the service of God. The feeding by lively thoughts on this supernatural food , will add new vigor and lustre to our Graces , and make our Victory easy over the World. If we believe indeed that our Bodies shall be spiritual , and our Souls divine in their perfections , it will make us resolute to subdue the Rebel Flesh , and rescue the captiv'd Spirit from all Intanglements of Iniquity . Having the promise of such an excellent Reward , let us always abound in the work of the Lord. 3. The lively hope of this Blessedness is powerful to support us under the greatest Troubles can befal us in this our mortal condition . Here we are tost upon the alternate waves of Time , but hereafter we shall arrive at the Port , the blessed Bosom of our Saviour , and enjoy a peaceful calm : and so we shall ever be with the Lord. Words of infinite sweetness ! This is the Song of our Prosperity , and Charm of our Adversity : We shall ever be with the Lord. Well might the Apostle add immediately after , therefore comfort one another with these words . More particularly , They are a Lenitive to moderate our Sorrows upon the Departure of our dearest Friends , who dye in the Lord : for they ascend from this valley of Tears , to the happy Land of the Living . What Father is so deserted of Reason , as to bear impatiently the parting with his Son , that goes over a narrow part of the Sea , to a rich and pleasant Country , and receive the investiture and peaceable possession of a Kingdom ? Nay , by how much the Stronger his Love is , so much the more transporting is his Joy : especially if he expects shortly to be with him , to see him on the Throne , in the state of a King , and to partake of his happiness . If then it be impossible to Nature to be grieved , at the felicity of one that is loved ; according to what principle of Nature or Faith do Believers so uncomfortably lament the Death of Friends , of whom they have assurance that after their leaving our Earth , they enter into an everlasting Kingdom , to receive a Crown of Glory from Christ himself ? Our Saviour tells the Disciples , If ye loved me , ye would rejoyce , because I said I go to my Father ; to sit down at his right-hand in Majesty . A pure Affection directly terminates in the happiness and exaltation of the Person that is loved . I am not speaking against the exercise of tender Affections on the loss of our dear Friends ; and a pensive feeling of God's hand in it ; which is an natural and necessary duty . There is a great difference between Stupidity and Patience : but violent Passion , or unremitting Sorrow is most unbecoming the blessed Hope assur'd to us in the Gospel . Chrysostom treating of this Argument , and reflecting upon the custom of those Times , wherein at Funeral Solemnities a train of Mourning Women attended the Corps , tearing their Hair and Face , and crying out with all the expressions of desperate Sorrow , breaks forth , Ah Christian Faith and Religion ! that was triumphant over thine Enemies in so many Battels and Victories by the Blood and Death of the Martyrs , how art thou contradicted by the practice of these who profess thee in words ? Is this not to be sorrowful as those that have no hope ? Are these the affections , the expressions , of one that believes the blessedness of Immortal Life ? What will the Heathens say , how will they be induc'd to believe the Promises of Christ to his Servants of a glorious Kingdom , when those who are so in title , behave themselves as if they had no stedfast faith in them ? 4. The hopes of this blessed state , is able to free us from the fear of Death . This last Enemy gives an hot Alarm to Mankind , both as it deprives them of all that is pleasant here , and for the terrible consequences that attend it . To the eye of Sense , a dead Body is a spectacle of fearful appearance . He that a little before heard and discours'd , and with a chearful Air convers'd and enjoy'd the World , now is dead , and all his senses in him : the Eyes are dead to light , and the Ears to sounds , the Tongue to words , and the Heart to feel any Affections , and the Countenance to discover them : nothing remains but silence , horrour , and corruption . Besides , after Death comes Judgment , and a state of unrelenting Torments to the Wicked . But a true Believer that has been obedient to his Saviour , sees things by another light than that of sense , and has living hopes in his dying Agonies . He knows that Death to the Saints is but a sleep : and while the Body rests in the Grave , the Soul is as it were all Act , continually exercising its most noble faculties on the best Objects . Does the Soul sleep in that all-enlightned World , that sees with open face , the infinite Beauty of God ? that hears and bears a part in the hymns of the Angels & Saints encircling his Throne ? that drinks of the Rivers of Pleasure that flow from his Presence ? that freely and joyfully converses with all the Celestial Courtiers , the Princes of that Kingdom , the Favourites of God ? Then it truly lives . This reconciles Death to a Christian , who has nothing more in his wishes than to be with Christ ; and knows that diseases and pains , the forerunners of it , are but as the breaking down the Walls of this earthly dark Prison , that the Soul may take its flight to the happy Region , and for ever enjoy the Liberty of the Sons of God. And for his Body , that shall be reunited to the Soul in Glory . Methinks God speaks to a dying Believer , as he did to Jacob when he was to descend to Egypt , Fear not to go down into the Grave , I will go down with thee , and I will bring thee up again . The same Almighty Voice that gave being to the World , shall awake those who sleep in the dust , and reform them according to the Example of Christ's glorified Body . O how should we long for that triumphant day ! and with most ardent Aspirings pray , Thy Kingdom come in its full power and glory ? I Shall now come to speak of the Mournful Subject , the Cause of my Appearing here at this time , the Deceased , Reverend and Excellent Divine , Dr. Thomas Manton : A Name worthy of precious and eternal Memory . And I shall consider him , both in the quality of his Office , as he was an Embassadour of Christ , declaring his Mind , and representing his Authority , and in the holiness of his Person , shewing forth the Graces and Vertues of his Divine Master . God had furnish'd him with a rare union of those parts that are requisite to form a Minister of his Word . A clear Judgment , rich Fancy , strong Memory , and happy Elocution met in him , and were excellently improved by his diligent study . The Preaching of the Word is the principal part of the Minister's duty , most essential to his Calling , and most necessary to the Church . For this end chiefly , the several ‖ Orders in the Ministerial Office were instituted , and upon our Saviour's triumphant ascent and reception into Heaven , an abundant effusion of the Spirit in Graces and Abilities descended upon Men. Now in the performing this Work , he was of that conspicuous Eminence , that none could detract from him , but from ignorance or envy . He was endowed with extraordinary knowledg in the Scriptures , those holy Oracles from whence all Spiritual Light is derived : And in his preaching , gave such a perspicuous account of the order and dependance of Divine Truths ; and with that felicity applied the Scriptures to confirm them , that every Subject by his management was cultivated and improved . His Discourses were so clear and convincing , that none without offering voluntary violence to Conscience could resist their Evidence . And from hence they were effectual not only to inspire a sudden Flame , and raise a short Commotion in the Affections , but to make a lasting Change in the Life . For in the humane Soul such is the composition of its faculties , that till the Understanding be rectified in its Apprehensions and Estimations , the Will is never induc'd to make an entire firm choice of what is necessary for the obtaining perfect Happiness . A sincere persevering Conversion is effected by weighty Reasons that sink and settle in the Heart . His Doctrine was uncorrupt and pure , the Truth according to Godliness . He was far from a guilty vile intention , to prostitute that sacred Ordinance for the acquiring any private secular advantage . Neither did he entertain his Hearers with impertinent Subtilties , empty Notions , intricate Disputes , dry and barren without productive Vertue : But as one that always had before his Eyes the great End of the Ministry , the Glory of God , and the Salvation of Men , his Sermons were directed to open their eyes , that they might see their wretched condition as Sinners , to hasten their flight from the Wrath to come , to make them humbly , thankfully and entirely receive Christ , as their Prince , and all-sufficient Saviour . And to build up the converted in their most holy Faith , and more excellent Love , that is the fulfilling of the Law. In short , to make true Christians eminent in Knowledg and universal Obedience . As the matter of his Sermons was designed for the good of Souls ; so his way of expression was proper to that end . Words are the vehicle of the heavenly Light. As the Divine Wisdom was incarnate to reveal the Eternal Counsels of God to the World ; so Spiritual Wisdom in the mind , must be clothed with words , to make it sensible to others . And in this he had a singular Talent . His Stile was not exquisitely studied , not consisting of harmonious Periods , but far distant from vulgar meanness . His Expression was natural and free , clear and strong , quick and powerful , without any spice of folly , and always suitable to the Simplicity and Majesty of Divine Truths . His Sermons afforded substantial food with delight , so that a fastidious mind could not disrelish them . He abhorr'd a vain ostentation of Wit , in handling Sacred things ; so venerable and grave , and of eternal consequence . Indeed , what is more unbecoming a Minister of Christ , than to waste the spirits of his Brain , as a Spider does his bowels , to spin a web only to catch Flyes ? to get vain applause by foolish pleasing the ignorant . And what cruelty is it to the Souls of Men ? 'T is recorded as an instance of Nero's savage temper , that in a general Famine , when many perish'd by hunger , he ordered a Ship should come from Egypt ( the Granary of Italy ) laden with Sand for the use of Wrestlers . In such extremity to provide only for delight , that there might be spectacles on the Theatre , when the City of Rome was a spectacle of such misery , as to melt the heart of any but of Nero , was most barbarous Cruelty . But 't is Cruelty of an heavier imputation for a Minister to prepare his Sermons to please the foolish curiosity of Fancy with flashy Conceits ; nay , such light Vanities , that would scarce be endured in a Scene , whiles hungry Souls languish for want of solid nourishment . His fervour and earnestness in Preaching was such , as might soften and make pliant the most stubborn obdurate spirits . I am not speaking of one whose talent was only in voice , that labours in the Pulpit as if the end of Preaching were for the exercise of the Body , and not for the profit of Souls : But this Man of God was inflam'd vvith an holy Zeal , and from thence such ardent expressions broke forth , as were capable to procure attention and consent in his Hearers . He spake as one that had a living Faith within him of Divine Truths . From this union of Zeal with his Knowledg , he was excellently qualified to convince and convert Souls . The sound of words only strikes the Ear , but the Mind reasons with the Mind , and the Heart speaks to the Heart . His unparallel'd Assiduity in Preaching , declar'd him very sensible of those dear and strong Obligations that lie upon Ministers , to be very diligent in that blessed Work. What a powerful Motive our Saviour urged upon St. Peter ? As thou lovest me , feed my Sheep , feed my Lambs . And can any feed too much , when none can love enough ? Can any Pains be sufficient for the salvation of Souls , for which the Son of God did not esteem his Blood too costly a price ? Is not incessant unwearied industry requisite to advance the work of Grace in them to perfection ? In this the work of a Minister has its peculiar disadvantage , that whereas an Artificer how curious and difficult soever his work be , yet has this encouragement , that what is begun with Art and Care , he finds in the same state wherein 't was left : A Painter that designs an exact Piece , draws many Lines , often touches it with his Pencil to give it life and beauty ; and though unfinish'd , 't is not spoild by his intermission . A Sculptor that carves a Statue , though his labour be hard from the resistance of the matter , yet his work remains firm and durable . But the Heart of Man is of a strange temper , hard as Marble , not easily receptive of heavenly impressions , yet fluid as Water , those impressions are easily defac'd in it ; 't is expos'd to so many temptations that induce an oblivion of eternal things , that without frequent excitations to quicken and confirm its holy purposes , it grows careless , and all the labour is lost that was spent on it . This faithful Minister abounded in the Work of the Lord ; and which is truly admirable , though so frequent in Preaching , yet was alwas superiour to others , and equal to himself . In his last time when declining to Death , yet he would not leave his beloved Work ; the vigour of his Mind supporting the weakness of his Body . I remember when opprest with an obstinate hoarsness , a Friend desiring him to spare himself ; he rejected the advice with indignation . He was no fomenter of Faction , but studious of the Publick Tranquillity . He knew what a blessing Peace is , and wisely foresaw the pernicious consequences that attend Divisions . By Peace , the bond of mutual harmony , the weakest things are preserved and prosper ; but where Discord reigns , the strongest are near to ruine . The heavenly Concent in the primitive Church , was a principal cause of its miraculous encrease and flourishing ; but after Dissentions prevail'd amongst Christians , that was destroyed in a short time , which was built by the Divine Union and Heroic Patience of the primitive Christians . And the glorious Beginnings that promis'd the Reformation of all Europe , were more obstructed by the dissentions of some employed in that blessed work , than by all the power and subtilty , the Arms and Artifices of Rome it self . How afflictive is the consideration of our divided Church ? Sweet Peace , whither art thou fled ? Blessed Saviour , who didst by thy precious Blood reconcile Heaven and Earth , send down thy Spirit to inspire us with that Wisdom that is pure and peaceable , that those who agree in the same Principles of Faith , in the same substantial parts of Worship , in asserting the same indispensible necessity of Holiness , may receive one another in love . I am affectionatly engaged in a matter that so nearly touches all those that value the Protestant Interest . Briefly ; Consider him as a Christian , his Life was answerable to his Doctrine . 'T is applicable to some Ministers , what is observed of the Carbuncle ; by its colour , lustre , and fiery sparklings it seems to be actually a Fire , but it has only the name and appearance of it . Thus some in the Pulpit seem to be all on fire with zeal , yet their hearts are as cold as a stone , without holy affections , and their lives are unworthy their Divine Ministration . But this Servant of God was like a fruitful Tree , that produces in its branches what it contains in the root ; his inward Grace was made visible in a Conversation becoming the Gospel of Christ. His resolute Contempt of the World secur'd him from being wrought on by those motives , that tempt low spirits from their duty . He would not rashly throw himself into troubles , nor spretâ Conscientiâ avoid them . His generous Constancy of Mind in resisting the current of Popular humour , declar'd his Loyalty to his Divine Master . His Charity was eminent in procuring Supplies for others , when in mean Circumstances himself . But he had great experience of God's fatherly Provision , to which his filial Confidence was correspondent . His Conversation in his Family was holy and exemplary , every day instructing them from the Scriptures in their duty . I shall finish my Character of him , with observing his Humility . He was deeply affected 〈◊〉 the sence of his Frailties and Unworthiness . He considered the infinite Purity of God , the Perfection of his Law the Rule of our Duty , and by that humbling Light discover'd his manifold defects . He exprest his thoughts to me a little before his Death ; If the holy Prophets were under strong impressions of fear , upon the extraordinary discovery of the Divine Presence , how shall we poor creatures appear before that Holy and Dread Majesty ? Isaiah , after his glorious vision of God , reflecting upon himself ; as not retir'd from the commerce and corruption of the World , breaks forth , Wo is me , for I am undone , because I am a Man of unclean lips , and I dwell in the midst of a People of unclean lips ; for mine eyes have seen the King , the Lord of Hosts . 'T is infinitely terrible to appear before God the Judge of all , without the protection of the Blood of sprinkling , that speaks better things than the blood of Abel . This alone reliev'd him , and supported his hopes . Though his Labours were abundant , yet he knew that the Work of God , passing through our hands , is so blemish'd , that without an appeal to pardoning Mercy and Grace , we cannot stand in Judgment . This was the subject of his last publick Sermon . He languish'd many months , but presuming he should be too strong for his Infirmity , neglected it , till at last it became insuperable and mortal . Many pathetical aggravations heighten our great and dear Loss , that such a faithful Minister of Christ should be taken away , whose Preaching was so powerful to repair the woful Ruines of Godliness and Vertue in a degenerate Age : Whose prudent pacifick Spirit rendred him so useful in these Divided Times , when Professors of the same Religion are alienated from one another , as if they had been baptized with the Waters of Strife : That before our Tears were dried up for the loss of other worthy Ministers , the Fountain of Sorrow should be opened again by this afflicting stroke . But it becomes us to receive the dispensations of Heaven with humble and quiet submission ; to reflect upon our sins with an holy grief , that provoke God to remove such an excellent Instrument of his Glory from us . Let us pray to the Lord of the Harvest , that he will send forth faithful Labourers into it . O that surviving Ministers might be animated with a Zeal more pure and fervent in their Divine Work : And that People would be wise , while a price is put into their hands , to improve it for their eternal advantage . The neglected Gospel will at the last be a terrible Witness against the Disobedient , to justify and aggravate their Condemnation . FINIS . Some Books printed for , and sold by Brabazon Aylmer , at the three Pigeons , over against the Royal-Exchange in Cornhill . THe Harmony of the Divine Attributes , in the Accomplishment of Man's Redemption by the Lord Jesus Christ : Or Discourses , wherein is shewed , how the Wisdom , Mercy , Justice , Holiness , Power and Truth of God , are glorified in that great and blessed Work : By William Bates , D. D. In 4to . Considerations of the Existence of God , and of the Immortality of the Soul , with the Recompences of the future State. To which is now added , the Divinity of the Christian Religion , proved by the Evidence of Reason , and Divine Revelation : For the Cure of Infidelity , the Hectick Evil of the Times . By William Bates , D. D. In Octavo . Sermons preached upon several Occasions , by Isaac Barrow , D. D. late Master of Trinity-Colledg in Cambridg , and one of his Majesties Chaplains in ordinary . In Octavo . The Reconcileableness of God's Prescience of the Sins of Men , with the Wisdom and Sincerity of his Counsels , Exhortations , and whatsoever means he uses to prevent them : In a Letter to the Honourable , Robert Boyle , Esq. To which is added a Postscript in defence of the said Letter ; By John How , M. A. sometime Fellow of Magdalen Colledge , Oxon. In Octavo . Notes, typically marginal, from the original text Notes for div A26790-e110 Rev. 21. 4. 1 Cor. 15. Phil. 3. 1. * 1 Cor. 13. * Vt cu● istud quicquid est ● quo disput●tis perceper● moriar . Va● Max. ‖ Aristot. † Sic it●… habebit d●…num aliud lio minus , hic quoque●…num habe●…at ne velit amplius . Aug. * Et totum dedit uni●…ersis , et to●…um singulis . ●… per hoc ●…uicquid pas●…one sua Sal●…ator praesti●…t , sicut to●…um ei debent ●…niversi , sic ●…nguli ; nisi ●…uod prope hoc ●…lus singuli ●…uam univer●… , quod totum ●…cceperunt ●…nguli , quan●…um universi . ●…alvian Si audia multitudo●… lens , non in●… se particul tim comm●…nuunt son●… tanquam ●…bos : sed o●… ne quod so●… & omnibus totum est , singulis totum . Augu●… in Epist. a volusan . Non 〈◊〉 , M●ter , num hic Alexander est . Curt. lib. 3. Job 29. 2 , 3 , 4. * Vitae nos ●…dium tenet , ●…mor mortis ●…itat omne ●…nsilium , nec ●…plere nos ●…lla faelicitas ●…test . Causa ●…utem est , ●…od non per●…mimus ad ●…ud bonum ●…nmensum & superabile , ●…bi necesse est ●…sistat nobis●… luntas nos●…a , quia ul●…a summum ●…n est locus . ●…ence . epist. ●…4 . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. ●…th 1. 7. ●… ult . ‖ Ephes. 4. Suet. Si sudare●… aliter non po●…tes , est aliud●… John 21. 
A26800	----	A sermon preached upon the much lamented death of our late gracious sovereign Queen Mary to which is added The address of condolence to His Majesty by the dissenting ministers / by William Bates ... Bates, William, 1625-1699. 1695 Approx. 43 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26800 Wing B1118 ESTC R2534 13442755 ocm 13442755 99569 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26800) Transcribed from: (Early English Books Online ; image set 99569) Images scanned from microfilm: (Early English books, 1641-1700 ; 834:2) A sermon preached upon the much lamented death of our late gracious sovereign Queen Mary to which is added The address of condolence to His Majesty by the dissenting ministers / by William Bates ... Bates, William, 1625-1699. [6], 26 p. Printed for Brabazon Aylmer ..., London : 1695. Half-title: Dr. Bates's sermon upon the death of the Queen. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mary -- II, -- Queen of England, 1662-1694. Funeral sermons. Sermons, English -- 17th century. 2004-09 TCP Assigned for keying and markup 2004-10 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Emma (Leeson) Huber Sampled and proofread 2004-11 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Dr. BATES's SERMON UPON THE DEATH OF THE QUEEN . A SERMON Preached upon the much Lamented DEATH Of our Late Gracious Sovereign QUEEN MARY . To which is Added the Address of Condolence TO His MAJESTY BY THE Dissenting Ministers . By WILLIAM BATES , D. D. Psalm 112. 6. The Righteous shall be in Everlasting Remembrance . LONDON , Printed for Brabazon Aylmer , at the Three Pigeons in Cornhil : M DC XCV . TO The Most Illustrious WILLIAM Duke of BEDFORD . May it please your Grace , IN this Season of Griefs that overspreads Three Kingdoms , I thought it not unbecoming me , to add one Voice to the Consort of Mourners . The Universal Goodness of the Queens Life , is attended with a Sorrow of Equal Compass at her Death . If we Consider the Causes of it , our Sins , the just Incentives of Gods High Displeasure , and the Chain of fearful Consequences that may ensue ; What Heart is such a frozen Fountain as not to Dissolve , and mix flowing Tears with the Current that will be permanent in Times to come . I have presum'd to inscribe your Most Honourable Name in the following Sermon , knowing that notwithstanding the meanness of the Composure , the Subject of it will be very pleasing to your Grace , as being the Expression of Homage to the Memory of the Incomparable Princess , our Sovereign by a Double Title , by her Resplendent Virtues , and by her Crown . I am My Lord , Your Graces very Humble and Obedient Servant , William Bates . A SERMON Preached upon the much Lamented DEATH Of our Late Gracious Sovereign QUEEN MARY . PSALM 102. verses 26 , 27. They shall perish , but thou shalt endure , yea , all of them shall wax old like a garment , as a vesture shalt thou change them and they shall be changed . But thou art the same , and thy years shall have no end . THIS Psalm was according to the judgement of the best Interpreters Composed during the Captivity in Babylon : And in the former Verses the Prophet reflects sadly upon the Churches Afflicted State , and his own Misery and Mortality : Verses 14 , 23 , 24. He extends his view to the Ruinous Prospect of the Fabrick of Heaven and Earth : They shall decay , and , be destroyed , either in their substance , or qualities and use : Perish by Consuming , or be changed by a purifying Fire . From this Consideration he turns his Thoughts to the immutable Constancy and Eternity of God , But thou art the same ; thy Compassionate Favour and Power never decline ; and thy years shall have no end . Upon this ground he raises his Hope , that God will revive and restore his Church ; the children of thy servants shall continue , and their seed shall be established before thee . The Proposition that I shall Discourse of is this . That the Unchangeable Everlasting Perfections of God are the sure Foundation of the Churches Hope in its Desolate State. In the managing of it , I shall first consider the unchangeable Perfections of God. 2. How they are the Foundation of the Churches Hope . In Discoursing of the first Head I shall premise , that the most sublime Spirits in Heaven cannot fully discover and comprehend the intimate and unsearchable Perfections of God. He dwells in that Light which is inaccessible , the astonishing Glory of his Essence . How little then of his Nature is known here ? In the present state of Union with the Flesh , we cannot contemplate things purely Spiritual without some material resemblances . Humane Knowledge and Language begin by the Senses , and in the ascent of the Mind to the Supreme Region , we are constrained to make use of the most refined sensible Representations of Divine Things , as rising steps , lest our Thoughts , by their own weight , fall into gross matter . The Holy Spirit in great Condescension reveals God to us , in Expressions suitable to our Capacity and Conception ; but the Understanding must be attentive to correct the Imagination , that we may not offend his Majesty , and lessen his Glory . In the Text , the Eternity of God is set forth , His years shall have no end : And he is stiled , The antient of dayes : Which signifie the unequal spaces of transient Time , and are proper only to created things that have a successive duration , and are Metaphorically attributed to God. Eternity that is proper to God , is a duration permanent , indivisible , and wholly present in it self . All the numbers of motion and measures of Time are comprehended and lost in the vastness of Eternity , as a few drops of Rain that fall into the immense Ocean . 'T is said of God , He is , and was , and is to come . There is no past or future in God , but with respect to his Works . Our Saviour declares , I am the first , and the last ; wherein he attributes to himself a Perfection truly and manifestly Divine . The absolute immutability of the Divine Nature is by a comparison declared in Scripture : God is stiled , The Father of Lights , in whom there is no variableness nor shadow of change . The great Luminary of Heaven has various Aspects and Appearances in its Rising and Meridian , and Setting ; is changeable in its Approaches and Recesses , from whence different Shadows are cast : But the Father of Lights has an invariable tenour of Glory , he is without motion and mutation . God is absolutely exempt from all change in his Nature , and from all accidental change . The Reason of this is evident from the consideration of his necessary self-existence , and from the absolute simplicity of his Being . Self-existence is the intrinsical Property of Gods Nature : He defines himself by it , I am that I am . He directs Moses to tell the Israelites , I am hath sent me unto you . This and the Wonder working Rod were his Credentials to authorize and dignifie him in their esteem , and to induce them to believe his Message . Jehovah , which is the same with I am , is the essential , supream , and singular Name of God , whereby he is distinguished from all Created Beings : It exhibits the clearest Character of the Deity . There are other Divine Titles that signifie particular Attributes , but Jehovah declares his Being from himself , independent upon any cause ; his necessary Eternal Nature the Root ( if I may so speak ) from which his Perfections spring and flourish . All other things are from his Causality ; every spark of Life , every degree of Being is from him : But the most excellent Creatures compared to him , are but as dark shadows without reality . Therefore God assumes to himself , I am , and there is none besides me . 'T is said the whole World compared to him , is like a drop of the bucket to the sea , or the dust of the ballance to the globe of the earth ; nay , is less than nothing . There is a greater distance between God and the Angels , than between the Angels and their native nothing : For they have derived , and dependent , limited Beings , but God is all Perfection , all Greatness and Goodness from himself . This necessary Self existence of God is the Foundation of his Immutability : Thus he declares , I am the Lord Jehovah , I change not : He is necessarily and eternally himself , and all that he is , without the least change for a moment . Absolute necessity of Existence invincibly infers the infinity of Existence : For the limits of any Being are determined by the productive cause of it . Of Created Beings some excel in one thing , some in another , according to the Will of the Maker . Every change in the substance of things is either perfective or corruptive , and both are equally impossible in God. For nothing can accrue to Infinite Perfection , and nothing can be wanting to it . Any accession to his Excellency implyes , there was a defect before , if any impairing , there would be a defect afterward : From hence it follows , either that he was not God before , or that he shall cease to be God afterward , it being absolutely impossible that any Perfection be wanting in the true God. The absolute simplicity of the Divine Nature does infer the immutability of it . 'T is true the Perfections of God are exprest by different titles , and are apprehended by us under different conceptions , yet they are all the same Infinite Nature . There is no composition and mixture of Wisdom , and Power , and Goodness in God , but he is all Perfection in the Unity of his Essence . Eternity is a resultance from his independent Nature : For we cannot conceive of a Being necessary in it self , but it must be Eternal ; From everlasting to everlasting thou art God. Whatever is made is perishable , either from the principles of its composition , as the Bodies of Animals , which being made of jarring Elements , dye by Natural Expiration , or may be destroyed . The Angels , tho' Spiritual Substances , are mortal to God , he can by a word annihilate them : Nay , their Immortality depends upon his Power , the productive and conservative cause of their Beings . He only has Immortality , the inseparable Perfection of his Nature , and bestows it upon others . The Eternity of God is inseparably connexed with his Immutability : For that Being that cannot change , cannot cease to be . These Attributes infer and illustrate one another . Those things which Time bestows , it takes away : Flowers that are of a springing accomplishment , gradually wither : But the Sun shone with as much lustre and force the first day as ever since , and continues in its perfection . God was from Eternity , and therefore is alwayes the same in himself . He is not more Powerful when he Works , nor Wise when he Governs , nor more Just when he Punishes , nor more Good when he bestows his Benefits . The Immutability of the Divine Nature is proper to every Perfection : I will mention some of them . The Divine Wisdom is so perfect there can be no addition to it . From Eternity it fixed the best end of all things , the Glory of the Creator ; and appointed the fittest means to obtain it . His all-discerning Eye with one imperious view comprehends all events necessary and contingent . He sees all real effects , and all possible in himself : For he perfectly understands his own Power , and his own Will. To his Coeternal Knowledge nothing is past , or to come : Nothing occurs new , or appears old . The Divine Power is not capable of accession or diminution . In the Lord Jehovah is everlasting strength . 'T is a Perfection inseparably inherent in his Nature : O Lord be exalted in thine own power . The Lords arm is not shortened : With the least strain of his Power he can do all things . We have a constant visible demonstration of the unchangableness of these Attributes : For the same Infinite Wisdom and Power are requisite to manage the World as to make it . Without his directing Light and supportting Power , that Frame of the World would disband , and the full Harmony of it be turned into confusion . He upholds all things by the word of his Power . The manner of sustaining and governing this great World , is as Divine as the thing it self . For no less than Infinite Power can do things by a commanding Word . The Mercy of God endures for ever . This is renewed every Morning and Moment : 'T is from his never-failing Compassions that we do not fail . This is our continual Advocate to deprecate the Evils we deserve , and obtains all good things for us . 'T is Mercy supports and sweetens our Lives , that are so frail , and so often forfeited . The unwasted Treasure of Mercy supplyes our Wants , satisfies our Desires , allayes our Sorrows . The Divine Mercy vanquishes our Fears , comforts us in the Hour of Death , and crowns us after it with Everlasting Life . The Holiness of God , the brightest Ornament of his Essence , is unchangable : 'T is without spot or wrinkle , that may stain its Absolute Purity . This is the Radical , Fundamental Rule of Order in the Divine Government . 'T is as impossible the Will of God should decline from Moral Good , as that his Understanding should not discern it . From hence our Saviour declares , That Heaven and Earth shall pass away before the Law shall be abolished . If the Pillars of Heaven should fall , and the Foundations of the Earth be overturned , there would be no loss to God : For by one Act of his Will he can Create a New World ; but if the Law , the Copy of his Holiness , were altered or abrogated , it would be an Imputation upon his Holy Nature , as if it were Arbitrary and Mutable , and consequently he should cease to be God. Briefly , Divine Immutability is the full and constant State of Perfections in the Deity . And the Blessedness of God ▪ that consists in the fruition of himself , has a necessary connexion with this Attribute . Immutability is the ground that supports it , and the perfection that crowns it . Secondly , The Churches hope in its extremity , is supported by the unchangable Perfections of his Nature that establish his Covenant with his People . 'T is stiled , An Everlasting Covenant , ordered in all things , and sure . This will be evident by considering the Immutability of his Counsels and Decrees , and of his Words and Promises . 1. His Counsels and Decrees that concern the recovery of the Church from its despised and desolate State. The unchangable Perfections of his Nature are the Foundation of his unchangable Decrees : For there can be no change of them from within , and no controlling of them from without . The Perfection of his Knowledge is such , that he can never be surprized with a sudden new event , that should induce him to alter them : And his Power that is truly Infinite will effect them . His Decrees are exprest to be the Council of his Will ; those Determinations being most compleat that are the product of Council . There are no Temporary Decrees that begin upon an unforeseen emergency , for it would then follow , there were a Change in God : But they were before the Foundation of the World , and shall be accomplished in real Effects , either immediately by his own Power , or by secondary means . The Counsel of the Lord shall stand . The Decree of Election , the Original Spring of all the good his People enjoy or expect , is of infallible accomplishment . 'T is the Observation of * St. Austin , that although the number of the Elect shall not be actually compleat till the end of time , yet the Apostle speaks of Eternal Predestination , as if it were finally accomplish'd already : Whom he predestinated , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . For his Eternal Will , the product of his Eternal Love , can never be frustrated . 2. His Word endures for ever : 'T is more stable than the Centre . The strength of Israel cannot lye ; for he is not a man that he should repent . The Immutability of his Nature gives Firmness to his Counsels , they are unretractible , and Fidelity to his Promises , they are inviolable . The Apostle confirms Believers in the hope of Eternal Life , which God , that cannot lye , promised . His Truth is an Attribute so Glorious to him , that in the solemn proclaiming of him to the Israelites , 't is peculiarly mentioned and placed next to the Deity , The Lord thy God is God , the faithful God , that keeps Covenant and Mercy . 'T is so sacred and dear to him , that he magnifies his Word above all his Name . Therefore he revealed himself by the Name Jehovah to Moses , which implyed , he would be the same in performing as he was in promising ; and accordingly by the Miraculous Strokes of his Power delivered his People from the Bondage of Egypt . This is the ground of the Psalmists Confidence , Thou O Lord shalt endure for ever , and thy remembrance unto all generations . Thou shalt arise , and have mercy upon Sion , for the time to favour her , the set time is come . From the Immutability of the Essence of God , he infers the constancy of his Promises , which declared by his Prophets the fixed time of their restoration . In short , by the Covenant of God , his Church is received into Communion with him , and because he lives , 't is impossible they should perish . In this the force of our Saviours Argument consists against the Sadducees , who denyed the Resurrection : That Jehovah was the God of Abraham , Isaac , and Jacob , therefore they should be raised to a Glorious Immortality . The Application of the Point . From hence we may understand the Reason of the supreme and solemn Adoration that all intelligent Creatures are obliged to pay to God ; 't is for the absolute and unchangeable Perfection of his Nature , whereby he is infinitely superiour and separate from all created Beings . There are different Degrees of Excellency in the Creatures , but in comparison with God they all vanish and are equally nothing . As if one should be raised to the Region of the Stars , and cast a look down on the Earth , the highest Mountains with the Vallies would appear an equal Plain . God's incommunicable Name is , I am ; he is alone from himself infinite and immortal , and in propriety of Speech he only is : all other Beings are derived and dependant on him , and have but a Countenance and Shadow of Being . Let us consider Men and Angels , that in Nature are more excellent than other Creatures . The first Man in the Perfection of Paradise was mutable , his natural Life was in a continual Flux , and to be preserv'd by the Fruits of the Garden . If he had persevered in his Obedience , after a short Immortality on Earth , he had ascended to Heaven alive in his intire Person , but he must have been changed in his Ascension , for Flesh and Blood cannot inherit the Kingdom of Heaven . He had Strength to stand , but was free to fall ; and that Freedom to Evil was a Branch of Imperfection . There is a woful Proof of this in his rebellious Disobedience , for which he lost more in a Day than his Progeny can recover to all Ages . The Angels are superiour Spirits , yet they were charged with Folly , that is , a Slipperiness and Mutability from which God alone is entirely exempt . The Elect Angels , who continued faithful when such mighty Numbers were false , and deserted their Duty , ( and fell from their original Purity and Glory ) are not absolutely unchangeable : their Confirmation and Stability is from the continual Irradiations and Influences of Divine Grace , that preserve their Minds from Error , and their Wills from irregular Desires , and consequently they cannot sin , nor forfeit their Felicity ; for all Sin proceeds from Error in the Mind , and Disorder in the Will. In the Perfection of Glory the Angels are not without Change ; their Understandings and Wills are variously tinctur'd and colour'd by Diversity of Objects : their Minds are illustrated with new Discoveries of the Divine Counsels in their gradual Accomplishment . The Apostle tells us , Unto Principalities and Powers is made known by the Church the manifold Wisdom of God. With the intellectual Change their Wills receive new Impressions of Joy. At the Incarnation of our Saviour a Chorus of Angels sang with celestial Harmony , Glory to God on high , on Earth Peace , good Will towards Men. At the Conversion of a Sinner there is new Joy among those blessed Spirits : but the blessed God is always the same . 'T is from the Consideration of God's Peerless Excellencies that the glorious Seraphims are for ever in a Posture of lowest Reverence before the Throne , and magnify him by the transcendent Title that separates him from all Creatures of the highest Order , Holy , Holy , Holy Lord God of Host : the Earth is full of thy Glory . The most proper Affection due to that infinitely excelling Object , is Admiration mix'd with humble Fear . 2. This should confirm our Trust in God at all times . The Psalmist's Induction is from hence , Thou art the same , and thy Years have no End. The Children of thy Servants shall continue , and their Seed shall be establish'd before thee . We will consider this Security of the Church in the present and the future State. 1st . While the Church is in this lower World the Sphere of Mutability . The first Sin of Adam open'd a Passage to innumerable Evils , that either oppress us , or are impendent over us : Man at his best Estate is altogether Vanity : not only when languishing and wasting by Diseases , when afflicted by Disasters , but in his fairest Flower and best Vigour . Nay , the higher his Exaltation is in this World , the more he is exposed to the Storms of Mutability . How shall Man , a Creature so impotent and apprehensive of Dangers , compose the Disorder of his Passions ? How shall he support his Spirit in an unsafe and unquiet Condition ? The present World , as 't is insufficient for our Satisfaction , so it cannot afford us Protection : it cannot fill the Immensity of our Desires , nor extend to the Eternity of our Duration , nor preserve us from Afflictions here . The seeming Felicity hence is like a Feast in an empty Dream , mere imaginary Food , and vanishes in a little while . What then can quiet our Fears under imminent Evils ? what can revive and support our Hopes in our Distress and Exigencies but the unchangeable God , whose Love , and Power , and Truth , are everlasting ? Therefore we are encouraged to trust in the Lord for ever , because in the Lord Jehovah is everlasting Strength . He sits in Heaven , his Throne is unshaken , when things below are whirl'd about in a vertiginous Circle . Creatures may promise us Relief in our Troubles , but they are so false or fading , that we shall be deceived in our Reliance on them , and Disappointment will increase our Vexation ; yet our carnal Constitution strongly inclines us to depend upon them , either for the obtaining what we desire , or for the preventing what we fear : The Reason is , because we see things with the Eyes of Flesh , and accordingly esteem their Strength and Sufficiency as 't is visible to us . Therefore we are so often directed not to put our Trust in Princes , nor in the Sons of Men , in whom there is no Help : His Breath goeth forth , he returns to his Earth , in that very Day his Thoughts perish . They are distinguish'd from others in the Quality of Living , but are under the same hard and inflexible Necessity of Dying . They cannot retain one Ray of the superficial Lustre of their Crowns , to enlighten the dark Shadow of Death : they carry no Reliques of Majesty into the next World , to impress a Reverence upon others . All Flesh is Grass , and the Glory of it as the Flower of Grass : the Grass withers , and the Flower thereof fades ; but the Word of the Lord endureth for ever . God is our living Strength , a sure Refuge to which we may fly in our Extremities . He can compose a raging World , or preserve his Church in it , as he did the Ark in the Universal Deluge . The Prophet alledges this Reason of his Confidence , Art not thou from everlasting , O Lord my God , mine holy one ? we shall not die . And accordingly the Prophet Jeremiah argues ; Thou O Lord remainest for ever , thy Throne is from Generation to Generation ! Wherefore dost thou forget us for ever , and forsake us so long time ? 2dly . In the next State we shall be unchangeably happy in his influxive Presence . Here there are many Vicissitudes , strange and suddain Prosperity and Adversity , Riches and Poverty , Health and Sickness in the Circulation of time succeed one another : as in a Voyage , the change of the Winds , sometimes a Storm , and after a Calm , the unquiet Agitation of the Ship , the Sickness of the Passengers , are Accidents that happen to those who sail in the Ocean : but when they arrive at the Port , all is at an end . Thus when we shall come to Heaven , all the Variations of Time shall end in a permanent stable State : Our Blessedness shall exceed all our Desires , and exclude all our Fears : it shall be compleat and surrounded with Eternity . There God is All in All. The Text I have been discoursing of , is very applicable to the Occasion ; for we are instructed by very afflicting Experience how fallacious our Hopes are , that depend upon dying Creatures . The excellent Queen , from whose Inclination and Power the Kingdom expected such diffusive Good , and for a long Continuance , was in the Prime and Vigor of her Age taken from us . How convincingly verified are the words of the wise Preacher , Vanity of Vanities , all is Vanity . Those who are stiled Gods by Deputation and Vicegerency , and Children of the most High , shall die like Men : they are made of the same frail Materials , and liable to the same Accidents with the lowest of the People . That we may have a due sense of our heavy Loss , I shall endeavour sincerely and briefly to represent what she was , and what a Blessing we enjoyed in her Government . I know that the praising of the Dead is usually suspected to be guilty of Flattery , either in disguising their real Faults , or in adorning them with counterfeit Vertues , and such Praises are pernicious to the Living . The Temptation to Excess in this kind is never so dangerous as in the Funeral Encomiums of Princes . The most regular Discretion is requisite in managing such Subjects : Flaunting Language , and high sounding Words the more Poetical , are less Perswasive , for they seem to proceed from a vain Ostentation of Eloquence . The discovery of the Paint of Art in a Funeral Sermon defeats the End of it , for it lessens the Credit of the Speaker , and the Esteem of the Person spoken of . The suspicion that more is said than is true , induces a Thought that there is less Praise-worthy than there is . But when the excellent Goodness of a Person in a uniform Tenor of Life was illustriously visible , the naked Narrative of her Actions will be a more effectual Amplification of her Worth and Praise , than the most lively and graceful Colours of Language can impart . Before I proceed , 't is necessary to consider two Acts of Divine Providence concerning the Queen , that are eminently observable , and were principal Ingredients in our miraculous Deliverance . The first is , That She was not early engaged in the Belief and Practice of Popery , a Religion so contrary to Reason and Divine Revelation . Children before they come to the free Exercise of Reason , are very receptive of the first Impressions : especially the Instructions of Parents enter with Authority and Efficacy into the Minds , and more especially if they partake from them as the secondary Authors , not only Life , but high Honour and Riches . There is the clearest Evidence of this , for in all Nations Children receive their Religion from the Quality of their Parents . Now 't is truly wonderful , that the Queen's Father being so amorous of his Religion , did not take the season of instilling it into her , before she could with Understanding make a Choice of it . It increases the Wonder , in that the Priests were Attendants in his Court , who being deeply struck with Superstition , are watchful to take all Advantages to propagate it . If she had been tainted with it , how unhappy had it been to her self , how pernicious to others ? If the Light that is in thee be Darkness , how great is that Darkness ? Darkness ! Popery is a Religion that begins in inward Darkness , and leads to utter Darkness . If her Mind had been prepossest with so dangerous Errors , how hard to have represented Truth convincingly to her ? The Wool that has imbibed a dark Tincture , can never receive a lighter Colour . The change of Inclinations that are deeply set in the Will is very hard , and the change of Opinions concerning Religion that have first possessed the Mind , is equally if not more difficult . How pernicious had it been to others ? For the corrupting the Mind of a Royal Person with a false Religion , is like poisoning a publick Fountain , that conveys Infection abroad . How admirable was the preventing Mercy of God , that as soon as she was capable , she was instructed in the knowledg of the saving Truth ; and that her Mind and Heart were so firm and fixed in it , that she was neither seduced nor terrified from it . This preventing Grace was an illustrious Mark of her Election . 2. The Disposal of her in Marriage to a Prince of the Reformed Religion , raised by God to oppose the proud Aspirer , and check the Current of his Fury , who usurps the Glory of Heaven , and breaks the Peace of the Earth ; who arrogates a Soveraignty over Conscience , and has compelled such vast Numbers to abjure the Truth : whose infamous Ambition has turned Europe into a Stage of bloody Confusion . Our Serenity and Tranquillity , the flourishing of Peace and Truth , are from the benevolent Aspect and favourable Influence of these two bright Stars in Conjunction . I shall in speaking of this excellent Queen , not insist on the Privileges in the Order of Nature that eminently distinguish'd her from others . Her Descent was Royal : but this is only an external Circumstance , and derives no Moral Value to a Person . The Splendor of Extraction , like Varnish in a Picture that gives more Life and Lustre to the Colours , makes the Vertues or the Vices of a Person more conspicuous . Her Body was the beautiful Temple of a fairer Soul : Her graceful Presence inspired Reverence and Love in those who saw her , and appeared worthy of Empire . But visible Beauty is often join'd with foul Deformity in the same Person . I shall begin with her Piety towards God. This is the first Duty of Man in Order and Dignity , and the most considerable in its Consequences : 't is the Foundation of all Royal Vertues . In the Publick Worship of God , she was a bright Example of solemn and unaffected Devotion . She prayed with humble Reverence , heard the Word with respectful Silence , and with serious Application of Spirit , as duly considering the infinite Interval between the Supremacy of Heaven and Princes on Earth : That their Greatness in its Lustre is but a faint and vanishing Reflection of the Divine Majesty . One Instance I shall specify in this kind : When her Residence was at the Hague , a Lady of Noble Quality coming to the Court to wait on her on a Saturday in the Afternoon , was told she was retired from all Company , and kept a Fast in preparation for the receiving the Sacrament the next day . The Lady staying till five a clock , the Princess came out , and contented her self with a very slender Supper , it being incongruous to conclude a Fast with Feast . Thus solemnly she prepared her self for spiritual Communion with her Saviour . When Moses was surpriz'd at the sight of the flaming Bush , and intended to come near to it , he was warn'd by a Voice from Heaven , Draw not nigh hither : Put off thy Shoes from thy Feet , for the Place wherein thou standest is holy Ground . By the familiar figure of putting off the Shoes , is signified the purifying our selves from all Defilements . And certainly the Presence of the Son of God is more peculiar in that sacred mysterious Ordinance , than it was in the burning Bush ; accordingly we should sanctify our selves , and approach with holy Fear . Her Religion was not confin'd to the Chappel , but every Day she had chosen Hours for Communion with God , of which he is the only Discerner and Rewarder . Some that are High in the World , think it sufficient to pay a Complemental Visit to God once a Week , and content themselves with the external Service , tho destitute of Holy Affections , which are the Life of Religion , or at best are satisfied with a few expiring Acts of Devotion : But the good Queen's Conversation was in Heaven , she was constant in those Duties wherein the Soul ascends to God by solemn Thoughts and ardent Desires , and God descends into the Soul by the Excitations and Influences of his Spirit . Her Religion was not only exercised in Divine Worship , but was influential into her Practice . The Law of God was written in her Heart , and transcribed in her Life in the fairest Characters . She had a sincere Zeal for the healing our unhappy Divisions in Religious Things , and declared her Resolution upon the first Address of some Ministers , that she would use all Means for that Blessed End. She was so wise as to understand the Difference between Matters Doctrinal , and Rituals ; and so good as to allow a just Liberty for Dissenters in Things of small Moment . She was not fetter'd with Superstitious Scruples , but her clear and free Spirit was for the Union of Christians in Things essential to Christianity . This revives in me the sorrowful Remembrance of the late Excellent Arch-bishop , tho in Place incomparably inferiour to the Queen ; their Principles and Temper , their Designs and Endeavours were for Peace : And the hopes of obtaining it are weakened by the fatal Conjuncture of their Funerals . The Holiness of her Life was Universal . She was Born and Lived in the Court that shines in Pomp and flows in Pleasures , and presents charming Temptations to all the Diseased Appetites . Pride that destroyed both Worlds , and cleaves so close to Human Nature , reigns there . The Love of Pleasure is a soft Seducer , that easily insinuates through the Senses , and captivates the Soul. 'T is an Observation of St. Chrysostom that the three Hebrew Martyrs that were preserved unpolluted in the Court of Babylon , was a greater Miracle than the preserving them unsinged in the Fiery Furnace . In the absence of Temptations the Corrupt Nature is sometimes so conceal'd that 't is hardly known to it self ; but when tempting Objects arm'd with Allurements offer themselves , the corrupt Nature is presently discover'd : Especially if a Person comes to the Licence of the Scepter , that swells Pride , and authorizes the exorbitant Desires . To be humble in such a high Elevation , to be temperate in the midst of the freest Fruitions , is the Effect of powerful Grace . Who ever saw in the Queen an Appearance of Pride and Disdain ? How graceful was the Condescendence of her Greatness ? Who saw any Disorder in her Countenance , the Chrystal wherein the Affections are visible ? Her Breast was like the Pacifick Sea , that seldom suffers and is disturbed by a Storm . She was so exempt from the Tyranny of the angry Passions , that we may have some conjecture of the Felicity of the State of unstained Innocence , of which one Ray is so amiable . And was so abhorring from the sensual Passions , that nothing impure durst approach her Presence . In her Relation to the King she was the best Pattern of Conjugal Love and Obsequiousness . How happy was her Society , redoubling his Comforts , and dividing his Cares ? Her Deportment was becoming the Dignity and Dearness of the Relation . Of this we have the most convincing Proof from the Testimony and Tears of the King since her Death . Solomon adds to many Commendations of a vertuous Woman , as a Coronis , that her Husband praises her . The King 's declaring , that in all her Conversation he discovered no Fault , and his unfeigned and deep Sorrow for his Loss , are the Queen 's entire Elogy . She had an excellent Understanding that qualified her for Government . Of this her presiding in Council in times of Danger , and preserving the Tranquillity of the Kingdom , were real Proofs . Her Charity , that Celestial Grace , was like the Sun , nothing within her Circuit was hid from its refreshing Heat . Love is the clearest Notion we have of the Deity : God is Love. A Prince in no Perfection resembles God more than in his communicative Goodness . If it were known what this good Queen did , and what she designed to do , among all her relucent Vertues , Charity would be illustrious . Her wise Redemption of Time from unconcerning Vanities for Domestick Affairs , was the Effect and Indication of her tender and vigilant Conscience . She consider'd her Glass was continually running , and all the Sands were to be accounted for . How should this great Example correct those who are lavish of nothing so much as of Time ; which , being lost , is irrecoverable ? The Sun returns every Day , but Time never returns . In her Sickness , Patience had its perfect Work. Her Disease was uncomfortable , yet with resigned Submission she bore it . When the Danger of it was signified to her , she had no fearful Thoughts about her future State. 'T is a cruel Respect to sick Persons , especially to Princes , to conceal from them their Danger till Death steals insensibly upon them . Indeed considering their past Lives , and their present Anxieties , the Advice of approaching Death is an Anticipation of it . But the Spirit of this excellent Saint was not afraid of Evil-tidings , but fixed , trusting in the Lord. Her Care had been to secure the Love of God in the best time of her Life , this mixed Cordial Drops in the Bitterness of Death . In short , to finish my Discourse , all the blessed Vertues were eminently seen in her that might render her Government an entire Happiness to the Kingdom . This erected her a Throne in the Hearts of her Subjects : and the Honour the wise Poet attributes to the Emperor Augustus ; Victorque volentes Per populos dat jura , That he rul'd a willing People , may more truly be said of this excellent Princess , She was Queen of the Affections of the People , and governed them without Constraint . Her Praise-worthy Actions will eternize her Memory , when other Princes , devested of their secular Pomp , shall either be buried in dark Oblivion , or condemned in History . The Earthen Vessel wherein all these Treasures were deposited is broke , and the instructive Providence should perswade us to look to our living Strength , the blessed God , fixing our Trust in him . He bestowed this rare Instrument of his Goodness : He can preserve his Servant , our Sovereign Lord , who by the Divine Assistance has the Honour of establishing our Religion and Liberties at home , and gives hope of restoring it abroad , from whence it has been so cruelly and perfidiously expell'd . FINIS . THE Address of Condoleance TO His MAJESTY , BY THE Dissenting Ministers . May it please your Majesty ; THO we come in the Rear of the Train of Mourners , to pay our Tributary Tears for the unvaluable Loss in the Death of your Royal Consort , and our most Gracious Queen , yet our Resentments of it are with as tender a Sympathy as are in the Breasts of any of your Subjects . This gives the sharpest Accent to our Passions , that the Considerations which are most proper and powerful to allay our Sorrows , exasperate them : for while we remember what She was , how general and diffusive a Blessing to three Kingdoms , the severe stroke of Providence in taking Her from us , is most afflicting . Such a Concurrence of high Perfection shin'd in Her Person and Actions , that would have made Her Illustrious in a low Condition ; and in Her exalted Station they were attractive of the Eyes and Admiration of all . Her Mind was above the Temptations that attend the Throne . Majesty was mix'd with that condescending Humility , that tender and beneficent Goodness , that She was easily accessable to all for their Relief and Support . Her Piety and Purity were so conspicuous , Her Affections were so composed and temperate , that the Court , that is usually the Centre of Vanity and Voluptuousness , became vertuous by the Impression of Her Example . Her Conversation was so regular , that Her Enemies ( if Goodness in such a bright Eminency had any ) could not fasten a Taint upon Her. Her Royal Endowments for Government , Wisdom , Magnanimity , Vigilance and Care in managing Affairs of State ( without which the highest Princes are but civil Idols , useless and unprofitable to the World ) these were in such a degree of Excellency , that in your Majesty's constrained Absence , while you were defending the Interest of Christendom , against a potent Enemy abroad , with the Sword of War , She sweetly ordered all things at home with the Scepter of Peace . She is gone , and must return no more : O astonishing Grief ! But it becomes us with humble Submission to acquiesce in the Divine Disposal . The Will of God is always directed by Infinite Wisdom , and is the Rule of Goodness . We must refresh our Sorrows with the hope that She is entered into her Saviour's Joy , whom She imitated and honoured , and that She is made happy in the Love of God and the Light of his Countenance for ever . We humbly beseech your Majesty to accept the renewed Assurances of our inviolable and constant Fidelity to your Person and Government ; and that we shall influence all that are within our Compass to persevere in their Duty : We shall earnestly pray to the blessed God to keep you in the best Protection , his encompassing Favour , to support your Spirit with Divine Comforts , and to continue long your precious Life , so necessary for preserving the pure Religion , and the Civil Rights of this Kingdom . FINIS . ADVERTISEMENT . THE four last Things , viz. Death , Judgment , Heaven , Hell , practically considered and applied : In several Discourses . By William Bates , D. D. Printed for Brab . Aylmer . Notes, typically marginal, from the original text Notes for div A26800-e290 Rev. 1. 4. Isa. 44. 6. Exod. 3. Mal. 3. 6. 1 Tim. 6. Psal. 21. Esay . Heb. 11. * Adhuc usque in finem seculi multiplicandi & justificandi sunt : Tamen verba praeteriti temporis posuit de rebus etiam futuris , tanquam jam fecerit Deus , quae jam ut fierent , ex aeternitate disposuit . 2 Pet. 1. 1 Sam. 15. 29. Deut. 7. Psal. 102. Eph. 3. 10. Luke 15. Psal. 39. Lam. ● . 19 , 20. Psal. 82. 6 , 7. 
A26788	----	A funeral-sermon for the reverend, holy and excellent divine, Mr. Richard Baxter who deceased Decemb. 8, 1691 : with an account of his life / by William Bates ... Bates, William, 1625-1699. 1692 Approx. 117 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26788 Wing B1107 ESTC R21548 12617886 ocm 12617886 64427 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26788) Transcribed from: (Early English Books Online ; image set 64427) Images scanned from microfilm: (Early English books, 1641-1700 ; 343:7) A funeral-sermon for the reverend, holy and excellent divine, Mr. Richard Baxter who deceased Decemb. 8, 1691 : with an account of his life / by William Bates ... Bates, William, 1625-1699. [8], 132 [i.e. 124], [4] p. Printed for Brab. Aylmer ..., London : 1692. Advertisements: p. [1]-[4] at end. Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baxter, Richard, 1615-1691. Funeral sermons. Sermons, English. 2004-09 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Melanie Sanders Sampled and proofread 2004-11 Melanie Sanders Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A Funeral-Sermon FOR THE Reverend , Holy and Excellent DIVINE , Mr. Richard Baxter , Who deceased Decemb. 8. 1691. WITH An Account of His LIFE . By WILLIAM BATES , D. D. LONDON , Printed for Brab . Aylmer , at the Three Pigeons against the Royal Exchange in Cornhill . 1692. To the Right Worshipfull , and his much Honoured Friend , Sr Henry Ashurst , Baronet . SIR , YOur Noble and Constant Kindness to Mr. Baxter Living , and your Honourable Respect to him Dead , have induced me to inscribe the following Memorial of him to your Name . He was most worthy of your highest Esteem and Love , for the first Impressions of Heaven upon your Soul , were in Reading his unvalued Book of the Saints Everlasting Rest. This kindled a mutual Affection in your Breasts : his Love was Directing , Counselling , and Exciting you to secure your Future Happiness : your Love was Observant , Gratefull , and Beneficent to him . The Sincerity and Generosity of your Friendship , was very evident , in your appearing and standing by him , when he was so roughly and unrighteously handled , by one , who was the dishonour of this Ages Law ; whose Deportment in a high place of Judicature , was so contrary to Wisdom , Humanity , and Justice , that there need no foul words to make his Name odious . Of this and your other Favours Mr. Baxter retain'd a dear and lasting Sense ; and in his dying hours declared , that you had been the best friend he ever had . He has finished his Course , and received his Crown : His Name will shine longer than his Enemies shall bark . I cannot omit the mentioning , that Mr. Boyle and Mr. Baxter , those incomparable Persons in their several Studies , and dear Friends , died within a short space of one another . Mr. Boyle was engaged in the Contemplation of the Design and Architecture of the visible World , and made rare discoveries in the system of Nature : not for Curiosity and barren Speculation , but to admire and adore the Perfections of the Deity in the Variety , Order , Beauty , and marvellous Artifice of the Creatures that compose this great Universe . Mr. Baxter was conversant in the invisible World : his Mind was constantly applied to understand the harmonious Agreement of the Divine Attributes in the Oeconomy of our Salvation , and to restore Men to the Favour and Image of God. They are now admitted into the inlightned and purified Society above : where the immense Volumes of the Divine Wisdom are laid open , and by one glance of an eye , they discover more perfectly the Causes , Effects , and Concatenation of all things in Heaven and Earth , than the most diligent Inquirers can do here , in a thousand years Study , though they had the Sagacity of Solomon . By the Light of Glory , they see the face of God , and are satisfied with his likeness for ever . 'T is a high honour to you , that Mr. Boyle and Mr. Baxter should by their Last Will nominate you amongst their Executors . It was the Saying of a Wise Roman , Malo divi Augusti judicium , quam beneficium . I had rather have the Esteem of the Emperour Augustus than his Gifts : for he was an understanding Prince , and his Esteem was very Honourable to a Person . That two who so excell'd in Wisdom and Goodness , should commit to your Trust the disposal of their Estates for the Uses of Piety and Charity , is a more noble Testimony of their Esteem of your Prudence and inviolable Integrity , than if they had bequeathed to you rich Legacies . It is a satisfaction to me , that I have complied with Mr. Baxter's desire in Preaching his Funeral-Sermon , and with yours in Publishing it . I shall unfeignedly recommend Your self , your excellent Lady , and vertuous Children , to the Divine Mercies : and remain , with great Respect , SIR , Your humble and faithfull Servant , William Bates . A SERMON On the DEATH of Mr. Richard Baxter . Luke 23.46 . And when Jesus had cried with a loud Voice , he said , Father , into thy Hands I commend my Spirit . THE Words are the Prayer of our Blessed Saviour in the Extremity of his Passion . His unrighteous and implacable Enemies had nail'd his Body to the Cross , but they had no power over his Spirit , that was ready to take its flight to the Sanctuary of Life and Immortality . This dying Prayer of Christ is a Pattern for sincere Christians : He has invested them with the Relation of Children of God ; and authorises them by his Example , to commend their departing Spirits to his powerful Love. The Observation I shall unfold and apply , is this : 'T is the Priviledg of dying Saints , to commend their Spirits into the Hands of their Heavenly Father . In discoursing of this , I shall , I. Consider the Foundation of this Priviledg . II. Shew what a blessed Priviledg this is . III. Apply it . I. The Foundation of this Priviledg is to be consider'd : This is built upon two things . 1. The Relation of God to the Saints . 2. His Perfections joined with that Relation . 1. The Relation of God to the Saints . The Title of Father is upon several Accounts attributed to God. ( 1. ) He is a Father by Creation : O Lord , thou art our Father : we are the Clay , thou art the Potter , we are the Work of thine Hands . He formed Man's Body into a Majestick Figure , becoming his original State , being Lord of the lower World. But in a peculiar manner he is stiled the Father of Spirits : they have a near Alliance , and Resemblance of the Father of Lights , in their intellectual Powers , and their immortal Nature . From hence it is , the Angels are called the Sons of God : They are the eldest Off-spring of his Power . Adam has the Title of the Son of God. And since the Fall , Men are called God's Offspring . There is an indelible Character of Dignity engraven in the reasonable Nature by the Hand of God. But since Man turn'd Rebel to his Creator and Father , this endearing obliging Relation aggravates his Rebellion , but gives him no Interest in the Paternal Love of God , of which he has made a deadly Forfeiture . 'T is threatned against ignorant perverse Sinners , He that made them , will not save them . ( 2. ) Upon the account of external Calling and Profession , there is an intercurrent Relation of Father and Sons between God and his People . Thus the Posterity of Seth are called the Sons of God : and the entire Nation of the Jews are so stiled ; When Israel was young , I called my Son out of Egypt . And all that have received Baptism , the Seal of the holy Covenant , and profess Christianity , in this general Sense may be called the Children of God. But 't is not the outward Dedication that entitles Men to a saving Interest in God , unless they live according to that Dedication . There are baptized Infidels , as well as unbaptized . How many every day fall as deep as Hell , whose hopes were high , on the account of their external Christianity . ( 3. ) God is our Father upon a more excellent Account , by Renovation and Adoption . The natural Man is what St. Paul saith of the voluptuous Widow , dead while he lives . There is not only a cessation of spiritual Acts , but an utter incapacity to perform them : he cannot obey nor enjoy God. Now the renewing of Man is called a Regeneration : Our Saviour tells Nicodemus , Verily I say unto you , Vnless a Man be born again , he cannot enter into the Kingdom of Heaven . The reason of the Expression is , because there is a new Nature , spiritual , holy and heavenly , communicated , different from the carnal , polluted and earthly Nature , derived from the first Adam . And as the Relation of a Father results from the communicating a vital active Principle to another , in that kind of Life like his own : so God by making us Partakers of a Divine Nature , of his Life and Image , is stiled our Father : Of his own Will beg at he us , with the Word of Truth . And we are said , to be born again , not of corruptible Seed , but incorruptible , by the Word of God , which liveth and abideth for ever . By the Divine Influence , the Word of God implants in them such Qualities and Dispositions whereby they resemble God , are holy , as he is holy , in all manner of Conversation . They are called godly , as they are like him in their Minds , Affections and Actions . And to such God has the Heart and Eye of a Father , to regard and relieve them in all their Exigencies . Like as a Father pities his Children , so the Lord pities them that serve him . We are also the Children of God by Adoption . This heavenly Privilege is obtained for us by the meritorious Sufferings of Christ , and is founded in our Union with him . God sent his Son , that he might redeem them that were under the Law , that they might receive the Adoption of Sons . For his sake we are not only pardoned , but preferr'd to this Heavenly Dignity . 'T is worthy of Observation , that the Degrees of our Redemption mentioned in Scripture , have annex'd to them parallel degrees of our Adoption . Thus when 't is said , We are redeemed from the Curse of the Law , 't is added , That we might receive the Adoption of Sons . When 't is said , We are freed from the servile Spirit of the Law , it follows , We have received the Spirit of Adoption , whereby we cry , Abba , Father . And the Apostle tells us , That the redemption of our Bodies from the bondage of Corruption , into the glorious Liberty of the Sons of God , is our Adoption , that is the manifestation of it before all the World. Our Adoption is founded in our Union with Christ. A Member of Christ , and a Son of God are the same : 'T is therefore said , As many as received him , to them gave he Power , or Privilege , to become the Sons of God , even to them that believe on his Name . And ye are all the Sons of God , by Faith in Jesus Christ. This is the vital Band of our Union with Christ , and invests us with his Relation to God. When he was to leave the World , he sends this comfortable Message to his Disciples ; Go , tell my Brethren , I ascend to my Father and your Father , to my God and your God. His Relation has the precedence in Order , Dignity and Causality . He is God's own Son , in a sense infinitely high and proper to himself : To which of the Angels said he at any time , Thou art my Son , to day have I begotten thee ? The sublimest Prophet breaks forth with Wonder , Who shall declare his Generation ? 'T is above our Capacity and Conception . It becomes us to acquiesce in what the Scripture reveals . He is the eternal Word and Wisdom of God , the Brightness of his Father's Glory . This is the most fit Comparison : for as Light is productive of Light without any diminution ; so the Eternal Father communicated his Essence to the Son. In short , God is Christ's Father by Nature , and God by Dispensation ; he is our God as the Author of Nature , and our Father by Adoption . Before I proceed , it is fit to observe the Excellence of the Evangelical Adoption above the Civil Adoption among Men. ( 1. ) Adoption is a legal Act in imitation of Nature , for the Comfort of those who are without Children . But God had a Son , the Heir of his Love and Glory . His adopting Love is heightned by considering our Meanness and Vileness : we are but a little breathing Dust , worthless Rebels . The Apostle cries out in a rapture of Admiration and Joy , Behold what manner of Love the Father hath bestowed upon us , that we should be called the Sons of God! If we consider the natural Distance between God and us , as he is the Creator , and we are the Works of his Hands , 't is truly infinite ; but the moral Distance between the holy righteous God and the guilty polluted Creature , is , if it were possible , more than infinite : Love inconceivable ! That releases us from Bondage , and adopts us into the Line of Heaven . If we admire any thing of this World in comparison of it , 't is a sign we have no share in this Privilege . ( 2. ) Civil Adoption conveys no Praise-worthy Qualities into the Person that is adopted . A King may adopt one to be his Son , and the Heir of his Kingdom , but cannot endow him with a Royalty of Spirit , with ruling Wisdom , with Justice and Equity , Clemency and Bounty , with Magnanimity and Fortitude , that may qualify him to manage the Scepter . The adopted Prince may be of a low sordid Disposition , a Slave to his vile Lusts , and designing to enslave others . But all the adopted Sons of God are divinely renewed ; they are purified from defiling & debasing Lusts , and are adorn'd with all the Graces of the Spirit , that God is not ashamed to be called their God and Father , nor Christ ashamed to call them Brethren . Now from this special Relation and Interest of God in the Saints , there is a sure Foundation of their Trust in his saving Mercy . David addresses himself to God for his preservation from imminent Danger , I am thine , save me : As if his miscarrying would be a Loss to God , who had so dear a Propriety in him . I come now to the second thing that encourages the praying Faith of the Saints when they leave the World , to commend their Souls to him , His Perfections joined with his Relation : His Love inclines , his Truth engages , and his Power enables him to bring them safely to Heaven . 1. His Love. This is the brightest Ray of the Deity , the first and clearest Notion we have of God. St. John tells us , God is Love. His Love cannot be fully express'd by the dearest Relations and Affections in Nature . The Relation of Parents , as 't is most deeply implanted in Nature , so it implies the most cordial , strong and tender Affection . But as God is infinitely greater and better than earthly Parents ; so he equally excels them , as in his Abilities , so in his good Will to his Children . Our Saviour directs us , Call no Man Father upon Earth , for one is your Father , which is in Heaven : The Title and Love of a Father is peculiar to him . Our Saviour argues , If you that are evil , know how to give good things to your Children , how much more shall your heavenly Father to those that ask him ? The Inference is strong , not only from the Divine Authority of the Speaker , but from the native Perspicuity of the Things : for the Love of an earthly Father is but an Infusion into his Breast from the heavenly Father , and but a faint resemblance of his Love. The Love of a Mother is more tender and endearing than of a Father : Even a fearful Hen will fly upon Death , to preserve its tender Brood from the Devourer : Yet the Love of God to his Children far excels it . Can a Woman forget her sucking Child ? What Heart , what Marble is in her Breast so incompassionate and unrelenting , as to neglect her helpless Infant ? She may , but , saith God , I will never forget thee . The Seraphims , those bright and unperishing Flames , are but faint and cold , in comparison of God's Love to his Children . 'T is observable how the Love of God to them expresses it self in all the Notions of Propriety and Preciousness , to make it more sensible to us . They are stiled his Treasure , his Jewels , the most precious part of his Treasure , the Jewels of his Crown , that are the richest Jewels . Now will he throw away his Treasure , or suffer the cruel Enemy to rob him of his Jewels ? Will he not take them into his safe Custody ? 'T is to be observed , that the Esteem and Affection of God principally respects the Souls of his Children : Their Souls have an original Affinity with him in their Substance as Spirits : and being born again of the Spirit , they are Spirit in their Divine Qualities & Endowments , and more endear'd to him than by their first Alliance . His tender Care to preserve them , will be correspondent to his Valuation and Love. Moreover , the Condition of departing Souls affords another Argument of reliance upon his Love ; for they leave this visible World , with all their Supports and Comforts ; they are stripp'd of all sensible Securities : And will he leave them fatherless in such a forlorn and desolate State ? His Love is express'd by Mercy , Compassion , Pity , melting Affections , that are most tenderly moved when the beloved Object is in Distress . Our Saviour propounds an Argument for dependance upon the delivering Love of God , from the Exigence of his People ; Shall not God deliver his own Elect , the Designation of Love , who cry day and night to him ? He will do it speedily . Love is never more ardent and active than in times of Distress . Therefore when his dying Children are deprived of all their Hopes and dependance upon Creatures , and fly to him for Protection and Relief , will he not hear their mournful Requests , and grant their fainting Desires ? When their earthly Tabernacles are so ruinous , that they are forc'd to dislodg , will the Love of a Heavenly Father suffer their naked Souls to wander in the vast Regions of the other World , seeking Rest , and finding none ? Certainly he will bring them into his reviving Presence . If Divine Love be so condescending , that the high and lofty One that inhabits Eternity , dwells with the humble and contrite Spirit , to revive the Spirit of the Humble , when they are confin'd to our lowly Earth , we may be assur'd , when that Spirit shall be devested of Flesh , he will bring it to Heaven the Temple of his Glory , to be with him for ever . 'T is greater Love for a King to lay aside his State , and dwell in a mean Cottage with his Favourite , than to receive him into his Palace , and communicate to him of his rich Abundance . 'T is another most comfortable Consideration , that the Love of God is unvariable towards his Children : His Love is the sole moving Cause of our filial Relation to him : Of his own Will he begat us by the Word of Truth . His Soveraign free Love was the Principle of his electing any to the Dignity of being his Children : This Love is as unchangeable as free ; and Election that proceeds from it , is as unchangeable as his Love. What can induce him to alter his Affection towards them ? For such is the perfection of his Knowledg , that he can never be surprized by a sudden new Event , that may cause a change in his Mind and Will. He foresaw all the Sins of his People , with their provoking Aggravations . Now if the foresight of them did not hinder his electing Love in its rise , can they frustrate its end , the bringing of them to Glory ? Besides , we may argue from what his Love has done for his Children , to what he will do : He has given his Son and Spirit to them , the surest Signs of his Love , if we consider the unvaluable Excellence of the Gifts , and the Design of the Giver . The Son of God is the most excellent Gift of his Love , as undeserved , as he was undesired : And from hence the Apostle argues , He that gave his Son for us all , how much more will he with him give us all things ? Blessed God! What richer Evidence , and more convincing Demonstration can there be of thy Love ? Will he not with him give us all things ? The Inference is direct and conclusive , with respect to temporal and eternal Things . He will give to his Children in the present World , whatever his Wisdom , in conjunction with his Love , sees good for them . To illustrate this by a low and familiar Instance ; If a Mother bestows upon her Daughter rich Jewels for her Marriage-Ornaments , will she deny her Pins to dress her ? And we may as strongly argue , that with his Son he will give us eternal Blessings . Will he give us the Tree of Life , and not permit us to eat of the Fruit of it ? What was the design of his Counsel and Compassion , in giving his Son to be a Sacrifice for us , but to restore us to his Favour ? The Apostle reasons strongly , If when we were Enemies , we were reconciled to God by the Death of his Son , much more being reconciled , we shall be saved by his Life . He has paid our Ransom , and revers'd the Sentence of Condemnation against us ; and it invincibly follows , he can more easily accomplish our Happiness in Heaven . If Love justify a Sinner , it will glorify a Saint . And as the Gift of the Son , so the most precious Gift of the Spirit to God's Children , to make them holy and heavenly , is the most certain sign of his Love to them . The Apostle in the fullest expression speaks of it ; God who is rich in Mercy , for his great Love wherewith he has loved us , even when we were dead in Sins , quickned us together with Christ : By Grace ye are saved . Sanctification is the effect of rich Mercy , great Love , and saving Grace . The Children of God are seal'd by the Holy Spirit to the Day of Redemption : that Seal distinguishes them from the obstinate and polluted World , and ratifies the conveyance of eternal Life to them . The Spirit is stiled the Earnest of the Inheritance . His dwelling in the Saints by his sanctifying and comforting Operations , is an Earnest of their dwelling with God in his Sanctuary above . From hence the Apostle propounds a strong Argument to assure the Saints , upon their leaving this World , of their reception into Heaven ; Now he that hath wrought us for the self-same thing , is God ; and the Almighty always obtains his End : who hath also given us the earnest of his Spirit . Holiness is the Morning-Star of the great Day ; Grace is the Preparative and Assurance of Glory : For altho the Saints are in themselves mutable , and while there remains Corruption within , and a tempting World without , are liable to falling away , yet the free and powerful Love of God that revived them when dead , will preserve them living ; that which raised them from the Grave , will prevent their relapsing into it . The Gifts of God are without Repentance . How triumphantly does the Apostle express his Confidence , Who shall separate us from the Love of God ? Shall Tribulation , or Distress , or Persecution , or Famine , or Nakedness , or Peril , or Sword ? These are the most powerful Terrors that the perverse World , in combination with the Devil , can make use of to constrain us to desert the Service of God ; but they are vain . Nay , in all these things we are more than Conquerors , through him that loved us : For I am perswaded , that neither Death , nor Life , nor Angels , nor Principalities , nor Powers , nor Things present , nor Things to come , nor Height , nor Depth , nor any other Creature , shall be able to separate us from the Love of God , that is in Christ Jesus our Lord. This blessed Assurance of the Apostle is not rais'd from his extraordinary Privileges , not from the apparition of Angels to him , nor his rapture to Paradise , nor special Revelations , but from the Love of God in Christ Jesus our Lord , that everlastingly embraces all his Children . Briefly , in that God has given his Son to die for us , and his Spirit to live in us , his Son to purchase and prepare Heaven for us , his Spirit to prepare us for Heaven , a dying Saint may with blessed Tranquillity commend his Soul into God's Hands . I have more particularly considered the Fatherly Love of God , what a strong Security it affords to his Children , that he will never leave them , in that no Point requires and deserves more Confirmation , and weight of Argument to press it down into our distrustful Hearts . 2. The Divine Truth affords a strong Security to the Children of God , to commend their Souls to him at last . Truth is an Attribute as essential and dear to God as any of his Perfections . And in the Accomplishment of our Salvation , he ordered all things becoming to his Wisdom , that is for the illustration of all his principal Attributes , and accordingly design'd the Glory of his Truth equally with the Honour of his Mercy . Thus he declares to his chosen People , Know therefore that the Lord thy God , he is God , the faithful God , which keepeth Covenant and Mercy , with them that love him , and keep his Commandments . The Attribute that is set next to the Deity , as most sacred , is the Faithful God ; and that further express'd , keeping Covenant and Mercy ; for he delights in fulfilling his Promises , as in the freest Acts of Mercy . The Psalmist breaks forth with the affectionate Praises of these Attributes , I will worship towards thy holy Temple , and praise thy Name for thy loving Kindness and thy Truth : for thou hast magnified thy Word above all thy Name . His Word here immediately signifies his Promise , that has its rise from his loving Kindness , and its performance from his Truth . This he magnifies both with respect to the matter of his Promises that are exceeding great and precious , and the fulfilling them above all that we can ask or think . God cannot repent or lie ; his Counsels are unretractable , from the Immutability of his Nature ; his Promises are infallible , from his Fidelity : they are as unchangeable as the Sun and Stars in their appointed Courses ; nay , more stable than the Centre : for Heaven and Earth shall pass away , but not a tittle of his Promises , and our Hopes be unfulfilled . If the Frame of Nature were dissolved , it would be no loss to God , who is glorious and blessed in his own Perfections : but if his Promises fail , the Honour of his Truth would be impair'd and blemish'd . The Psalmist saith , Those that know thy Name , will trust in thee : Those who know the Creature , its Levity , Mutability and Mortality , will be discourag'd from trusting in it ; but those who know the eternal Constancy of God in his Nature and Promises , will securely rely upon him . Now the Promises , the Declarations of God's Love , without which we cannot have any solid and sustaining Hope in our Death , assure us of God's receiving the separate Spirits of his Children . There was a constant clearness , tho not in that degree of Light as since the appearance of Christ , of the Happiness of the departed Saints . Dying Jacob breaks forth with a lively Hope , O Lord , I have waited for thy Salvation . Job says , Tho he kill me , yet will I trust in him ; that is , for his Almighty Mercy in the next State. The Psalmist expresses his Confidence , Thou wilt guide me by thy Counsel , and receive me into thy Glory . After the safe conducting him through a World of Troubles and Temptations , he would bring him to Heaven , a Place of equal Purity and Glory . David when he was in pressing Peril , addresses to God , Into thy Hands I commend my Spirit , to be preserved as a precious Depositum ; thou hast redeemed me , O Lord God of Truth . His Assurance is built on God's Right and Title to him , Thou hast redeemed me , and his everlasting Fidelity . The Apostle speaks with full assurance , We know that if our earthly House of this Tabernacle be dissolved , we have a Building of God eternal in the Heavens . And , we are confident , I say , rather to be absent from the Body , and present with the Lord. St. Peter encourages Christians when surrounded with Death , to commit their Souls to him : Wherefore let them that suffer according to the Will of God , commit the keeping of their Souls to him in wel-doing , as unto a faithful Creator . He encourageth them to encounter Death in its most formidable Pomp , by considering their Souls shall be safe for ever , upon the account of God's Right and Interest in them , and his Fidelity : he has an original Right in them by the first Creation , as they are intellectual immortal Spirits in their Nature , but a nearer and more especial Right by a new and nobler Creation , as they are renewed Spirits , made like to him in his Holiness , the most Divine Perfection . The Relation of Creator implies his omnipotent Love , and the Attribute of Faithful , his eternal Love declar'd in his Promises . There can never be the least cause to charge him with Insincerity or Inconstancy . The Favour of God is round about the Righteous as a Shield : And his Faithfulness is round about him , that he is always ready to perform his Promise to them . They may safely trust the worth of their Souls , and the weight of Eternity with him , who has said , he will never leave them , nor forsake them . Besides , the Promise of a Reward to the obedient Children of God , is secur'd not only by his Fidelity , but the declar'd Equity of his Proceedings in his final Judgment . 'T is a Regality invested in the Crown of Heaven to dispense Rewards : Whoever comes to God , must believe that he is , and that he is a rewarder of them that diligently seek him . His Being and rewarding Bounty are the Foundations of Religion . 'T is true , such is the Distance between God and the Creature , and the eternal Obligations of it to God , that it can challenge nothing from God , as due to its Merit . Justice unqualified with Bounty and Clemency , owes nothing to the most excellent Obedience of the Creature , tho innocent . But since the Fall , our best Works are defective and defiled , and want Pardon ; and our heaviest Sufferings are but light in the Ballance , against the exceeding Weight of Glory . But the Apostle tells the Thessalonians , It is a righteous thing with God to recompense Tribulation to them who trouble you : and to you who are troubled , rest with us . Consider them in the Comparison ; 'T is becoming his governing Justice to punish the unrighteous Persecutors , and reward his faithful Servants who suffer for his Glory . Now the present Life is the Day for our Work , as our Saviour saith , I must do the Work of him that sent me , while 't is called to Day : And at Death , the Spirit returns to God that gave it , in order to Judgment , either fatal or favourable , according to the tenor of Mens good Works , and the desert of their bad . The Promise is to them , who by patient continuance in wel-doing , seek for Glory , and Honour , and Immortality , they shall obtain eternal Life . Our Saviour encourages his suffering Servants , Be faithful to the Death , and I will give you the Crown of Life . The compleat Reward is reserved to the great Day of universal Recompences , when the Sons of God by Regeneration , shall be the Sons of a glorious Resurrection . But the righteous Judg will give a present Reward at the end of the Day , to all that with unfainting Perseverance have perform'd his Work. Our Saviour tells us , that all who wrought in the Vineyard , receiv'd their Rewards in the last Hour of the Day : The Parallel is instructive , that when the Night of Death comes , the Reward will be dispens'd . There is a Law recorded concerning the paying Wages to those who were hir'd , that it should be in the end of the Day ; that it should not be detain'd all Night with thee until the Morning . The Allusion is very congruous , that God will fulfil his own Law to his Sons that serve him . The Reward shall not abide with him the long dark Interval , the Night , wherein their Bodies sleep in the Grave , till the Morning of the Resurrection . Our Saviour promised the dying Penitent , To day shalt thou be with me in Paradise . The End of our Faith is immediately attended with the Salvation of the Soul : The Labour of Faith being finish'd , is productive of the beatifick Vision in the State of Light and Glory . The Sum is , That the Children of God , who have by constant Conversation sincerely endeavoured to please and glorify him , may with an entire Resignation commit their Souls to his Hands , as if an Angel were sent from Heaven to them in their dying Agonies , with the comfortable Message , that they should presently be with God. 3. The Divine Power , in conjunction with Love and Truth , is the Foundation of our secure dependance upon God in our last Hours . This Consideration is absolutely necessary for our sure Trust : For Love without Power is ineffectual , and Power without Love of no comfortable Advantage to us . The Apostle gives this reason of his chearful and couragious Sufferings in the Service of God , For I know in whom I have believed , and am perswaded he is able to keep what I have committed to him , till that Day . His Faith respected the Promises of God concerning his Salvation , which are infinitely sure , the Divine Power being alsufficient to fulfil them . The precious Depositum that is committed to his dear Care , he can and will preserve inviolate . The Father of sincere Believers , is the Lord of Heaven and Earth , who by his Word , without the least strain of his Power , made the World , and preserves it from falling into Confusion . 'T is the Essence of Faith , to assure us of God's Almighty Mercy to all that have the true Characters of his Children , that are qualified for his Salvation . Our Redeemer joins the two Relations of our Father and our God ; the gracious and the glorious Relation are inseparable . Now the Love of our heavenly Father engages the Power of our God , that we shall want nothing to secure our Happiness , that is within the object of Omnipotence . I shall insist no further upon the Consideration of the Divine Power , because it will return under some of the following Heads of Discourse . II. The Blessedness of this Privilege is to be unfolded . This will appear by considering , First , What is the Depositum , the Thing that is intrusted in God's Hands . Secondly , What is implied in his receiving of it . In answer to the first ; 'T is the Soul , the more excellent and immortal Part of Man , that is commended to God's keeping . 1. ' T is our more excellent Part in its Nature and Capacity . Man is a compounded Creature , of a Body and a Soul : the Body in its Original and Resolution is Earth ; the Soul is of a divine Descent , a spiritual Substance , and in the Nobility and Perfections of its Nature , but a little lower than the Angels : 't is the vile Body , but the precious Soul. In its Capacity it incomparably excels the Body ; for the Body lives & moves in the low Region of the Senses , that are common with the Worms of the Earth ; but the Soul in its Understanding and Desires , is capable of Communion with the blessed God , of Grace and Glory . From hence it is , that the whole World can't make one Man happy ; for the Ingredients of true and compleat Happiness are the Perfection and Satisfaction of the Soul. The Apostle tells us , The less is blessed of the greater . Can the World bring Perfection to Man , that is so incomparably short of his Imperfection ? Our Saviour assures us , the Gain of the whole World cannot recompense the Loss of one Soul. There is a vast Circuit in our Desires , and all the Lines terminate in the Centre of Blessedness . Can the World give sincere Satisfaction to them ? Solomon who was as rich and high as the World could make him , has left an everlasting Testimony of the Vanity of transient Things , from his experimental Observation , and the Direction of the Holy Spirit : So he begins and ends his Sermon , Vanity of Vanities , all is Vanity ; so vain and vexing , that we shall not only be weary of them , but of this Life , wherein we use them . Can the Creature make us happy , when their Emptiness , and Anguish annex'd to it , makes our Lives miserable ? The World cannot satisfy our narrow Senses : The Eye is not satisfied with seeing , nor the Ear with hearing , much less the infinite Desires of our supreme Faculties . Those who are now inchanted with its Allurements , within a little while will see through its false Colours . As when one awakes , all the pleasant Scenes of Fancy in his Dream vanish ; so when the Soul is awakened in the End of Life , the World and the Lusts thereof pass away , and the remembrance of them . I shall add further ; What clearer Evidence can we have of the worth of the Soul , than from God's Esteem , the Creator of it ? Now when God foresaw the Revolture of our first Parent , that brought him under a double Death in one Sentence , temporal and eternal , and that all Mankind was desperately lost in him , then his compassionate Counsels were concerning his Recovery : His Love and Wisdom accorded to contrive the Means to accomplish our Redemption , by the Death of his incarnate Son : We are not redeemed with Silver and Gold , but with the precious Blood of Christ , as a Lamb without spot and blemish . Of what value is a Soul in God's account , that he bought with his own Son's Blood , the most sacred Treasure of Heaven ? We may say for the Honour of our Redeemer and our own , that which the Angels cannot , we were so valued by God himself , that his Son became Man , and died on the Cross for the Salvation of our Souls . I shall only mention another Evidence and Effect of God's valuation of our Souls , that is , the eternal Weight of Glory , which exceeds all the Thoughts of our Minds , and Desires of our Hearts . What are all the Kingdoms and Pleasures of the World , in comparison of that Blessedness God has prepar'd for those who love him ? Now the Soul that is inestimably precious , and should be most dear to us , is secured from Danger , when received by God's Hands . 2. The Soul is our immortal Part. The Body is compounded of jarring Principles , frail and mortal : A Casualty or Sickness dissolves the vital Union , and it falls to the Dust. But the Soul is a Spirit by Nature , and immortal by its inherent Property . It s spiritual Operations perform'd without the ministry of the Senses , ( the Eye of the Mind contemplates its Objects , when the Eyes of the Body are clos'd ) demonstrate its spiritual Nature : for the Being is the Root of its working , and consequently that it exists independently upon the Body : But of this we have the clearest assurance in the Scripture . This is another demonstration that present Things cannot make us happy , for they forsake us the first step we take into the next World , and then the Soul enters into Happiness or Misery equally eternal . The Immortality of the Soul , and the Immutability of its State , are inseparable then ; for the present Life is the time of our Work , the next is of Recompences according to our Works . If we die in the Lord , the Consequence is infallible , we shall live with him for ever : If we die in our Sins , we shall not be received by his merciful Hands , but fall into his bottomless Displeasure . And of what concernment is it to have our Souls with God in that infinite and incomprehensible Duration ? All the Measures of Time , Days and Weeks , Months and Years , and Ages , are swallow'd up in that invisible Depth , as the Rivers that pour into the Sea , are swallowed up without any overflowing of its Waters . The Dove that Noah let out of the Ark , as a Spy to discover whether the Deluge was abated , found not a Place to rest on ; but after many Circuits in the Air , it returned to the Ark. If our Thoughts take wing , and multiply Millions of Millions of Ages , we cannot rest in any Computation , for there remains after all an entire innumerable Eternity . Secondly , I will consider more particularly what is contained in this blessed Privilege : The reception of the Soul into God's Hands , implies three things . 1. Entire Safety . 2. Heavenly Felicity . 3. 'T is a certain Pledg of the reviving of the Body , and its reunion with the Soul in the State of Glory . 1. Entire Safety . After Death the separate Soul of a true Believer immediately passes through the airy and Ethereal Regions to the highest Heaven , the Temple of God , the native Seat and Element of blessed Spirits . The Air is possess'd by Satan with his Confederate Army , who are Rebels to God , and Enemies to the Souls of Men : he is stiled the Prince of the Power of the Air : He often raises Storms and Tempests , discharges Thunder and Lightning , the woful Effects of which are felt in the lower World. The Numbers , the Strength , and the Malice of the evil Angels to the Souls of Men , render them very terrible : We may conjecture at their Number , from what is related in the Gospel , that a Legion possess'd one Man. They are superiour Spirits to Man , and tho stripp'd of their moral Excellencies , Holiness , Goodness and Truth , yet retain their natural Power at least in great degrees . Their Malice is unquenchable . 'T is said of the Devil , He goes about like a roaring Lion , seeking whom he may devour . All the Joy those malignant Spirits are capable of , is the involving the Souls of Men in their desperate Calamity . And tho they know their opposing God will increase their Guilt and Torment , yet their Diligence is equal to their Malice , to seduce , pervert and ruin Souls for ever . Now when the Saints die , all the Powers of Darkness would , if possible , hinder the ascension of their Souls to God. What David complains of his cruel Enemies , is applicable in this case , Their Souls are among Lions ; and if destitute of divine Preservation , the Danger would be the same ; as if a little Flock of Lambs were to encounter with a great number of fierce Lions , or fiery Dragons . Anger sets an edg upon Power , and makes a Combatant but of equal Strength to overcome . How dangerous then would the Condition be of naked Souls , oppos'd by over-matching Enemies , armed with Rage against them ? How easily would they hurry them to the Abyss , the Den of Dragons , the Prison where lost Souls are secur'd to the Day of Judgment ? But all the Potentates of Hell are infinitely inferiour to God : they are restrain'd and tortur'd by the Chains of his powerful Justice : a Legion of them could not enter into the Swine without his permission , much less can they touch the Apple of his Eye . That black Prince with all his infernal Host cannot intercept one naked Soul from arriving at the Kingdom of Glory . Our Saviour assures us , None is able to pluck them out of his Father's Hands . The Lord Christ our Head and Leader , having vanquish'd in his last Battel on the Cross , Principalities and Powers , made his triumphant Ascension to Glory : Thus his Members having overcome their spiritual Enemies , shall by the same Almighty Power be carried through the Dominions of Satan , in the sight of their Enemies , ( tormented with the remembrance of their lost Happiness , and Envy that humane Souls should partake of it ) to the Place of God's glorious Residence . I shall also observe , that as the Lord is a God of Power , so he is a God of Order , and uses subordinate Means for the accomplishment of his Will. Our Saviour has reveal'd , that the Angels transport the separate Souls of the Righteous to Heaven : Those glorious Spirits , who always behold the Face of God , such is their exact Obedience to him , and perfect Love to his Children , that they disdain not to protect his little ones in this open State. They rejoice at the Conversion of Sinners , at their first entrance into the Way of Life , and with tender watchfulness encompass them here , never withdrawing their protecting Presence , till they bring them to their celestial Country , and resign their Charge to the Lord of Life . How safe are the departed Saints , when convey'd through Satan's Territories by the Royal Guard of Angels that excel in strength ? 2. Heavenly Felicity . The receiving of holy Souls into God's Hands , is introductive into his Presence , which is both a Sanctuary to secure us from all Evil , and a Store-house to furnish us with all that is good . The Lord is a Sun and a Shield : he is to intellectual Beings , what the Sun is to sensitive , communicates Light and Life , and Joy to them . In his Presence is fulness of Joy , at his right Hand are Rivers of Pleasure for ever . All that is evil and afflicting , is abolish'd : all that is desirable , is conferr'd upon his Children . A glimpse or reflected Ray of his reconciled and favourable Countenance , even in this lower World , infuses into the Hearts of his Children a Joy unspeakable and glorious : a taste of the Divine Goodness here , causes a disrelish of all the carnal Sweets , the dreggy Delights which natural Men so greedily desire . And if the faint Dawn be so reviving and comfortable , what is the Brightness of the full Day ? None can understand the Happiness that results from the full and eternal sight of God's Face , and the fruition of his Love , but those who enjoy the Presence of God in perfection . His Goodness is truly infinite ; the more the Saints above know it , and enjoy it , the more they esteem it , and delight in it . His compleat and communicative Love satisfies the immense Desires of that innumerable Company of blessed Spirits that are before his Throne : there is no Envy , no Avarice , no Ambition in that Kingdom , where God is all in all . The Divine Presence is an ever-flowing Fountain of Felicity . The continual reflection upon this , makes Heaven to be Heaven to the Blessed : their Security is as valuable as their Felicity : they are above all danger of losing it . Methinks the belief of this should cause us , as it were with Wings of Fire , with most ardent Desires to fly to the Bosom of God , the alone Centre of our Souls , where we shall rest for ever . 3. The reception of the Soul into Heaven is a certain Pledg of the Resurrection of the Body , and its re-union with the Soul in the State of Glory . The Covenant of God was made with the entire Persons of Believers : therefore under the Law the sacred Seal of it was in their Flesh. To be the God of Promise to them , implies his being a blessed Rewarder to them . Our Saviour silences the Sadduces , who disbeliev'd the Resurrection , from the tenour of God's Covenant , I am the God of Abraham , and Isaac , and Jacob , which Title he was pleased to retain after their Death ; Now God is not the God of the Dead , but of the Living . The immediate Inference from thence is , that their Souls did actually live in Blessedness , and that their Bodies , tho dead to Nature , were alive to God with respect to his Promise and Power . If we consider that the Divine Law binds the outward Man as well as the inward , and that during the time of our Work and Trial here , our Service and Sufferings for the Glory of God are from the concurrence of the Soul and Body , it will appear that the Promise of the Reward belongs to both , and that the receiving of the Soul into Heaven , is an earnest of our full Redemption , even that of the Body . 'T is true , there is no visible Difference between the Bodies of the Saints and of the Wicked here ; they are sick with the same Diseases , and die in the same manner . As 't is with Trees in deep Winter , when they are covered with Snow , we cannot distinguish which are absolutely dead and destin'd to the Ax and Fire , and which retain their Sap , and will be fruitful and flourishing in the returning Year : so the dead Bodies of the Godly and Ungodly , to external appearance , are alike : But what a vast difference will be between them in the next World ! The Bodies of the Ungodly , in conjunction with their Souls , shall be cast into the Lake of Fire ; the Bodies of the Godly resumed by their Souls , shall enjoy a full and flourishing Happiness for ever . The Application . 1. This may inform us of the contrary States into which dying Persons immediately pass : The Children of God resign their Spirits to the Hands of their gracious Heavenly Father , but Rebels and Strangers to God , fall into the Hands of a revenging Judg. Could we see the attending Spirits that surround sick Persons in their last Hours , what a wonderful Impression would it make upon us ? A Guard of glorious Angels convey the departed Saints to the Bosom of God's Love , and the Kingdom of his Glory . But when the Wicked die , a Legion of Furies sieze upon their expected Prey , and hurry them to the infernal Prison , from whence there is no redemption . How many Rebels and open Enemies to God are in the Pale of the Christian Church ? They will loudly repeat , Our Father which art in Heaven , notwithstanding the impudent and palpable Atheism of their Lives : they live as if they were independent , and not accountable to him who will judg the World without respect of Persons . The more strict his Commands are , the Contempt of them is more visible . Our Saviour's Prohibition is peremptory , I say unto you , Swear not at all : but how many make no more conscience of Swearing than they do of Speaking , and pour forth Oaths of all fashions and sizes . We are severely forbid all degrees of Impurity , in the Look , in Words , or in Wish ; yet how many without reflection or remorse , continue in the deepest Pollutions ! We are commanded to live soberly in this present World ; yet how many indulge their swinish Appetites , and debase themselves even below the Beasts that perish . And as the sensual Appetites are notoriously predominant in some , so the angry Appetite is tyrannous in others . Pride , Wrath , Revenge , possess the Breasts of many : How often for a slight , or but reputed Injury , they are so fir'd with Passion , that their hot Blood cannot be satisfied without the cold Blood of their Enemies . In short , many live in such open defiance of the Divine Law , as if there were no God to see and punish their Sins , or as if they would make a trial whether he will be true to his Threatning , and revenge their bold Impieties : They are partly worse than Brutes ; for having an understanding Faculty , a Principle of Reason , they submit it to Sense : and partly worse than Devils ; for as the Devils , they rebel against God , and yet not , as they , tremble in their Rebellion . Now when Death is ready with its cold Hands to close their Eyes , and Conscience awakes out of its Slumber , what Horrors seize upon them ! They are stripp'd of their carnal Securities , the Creature cannot help them , and the Creator will not . They have been Enemies to that Love that made them and preserv'd them , and , notwithstanding their violent Provocations , has spar'd them so long . They have rejected that infinitely condescending and compassionate Love , that so tenderly beseech'd them to be reconciled to God , as if it were his Interest to save them . Whither will they fly from their Judg ? What can rescue them from instant and irrecoverable Misery ? Can they hope that Mercy will be their Advocate ? Their Condemnation is so righteous , that Mercy cannot dispense with it . 'T is a fearful thing to fall into the Hands of the living God , who lives for ever , and can punish for ever . Who knows the Power of his Wrath ? 'T is boundless beyond all our Thoughts and Time. O take notice of this with Terror , all ye that forget God , lest he tear you in pieces , and there be none to deliver ! Others are not so visibly disobedient as notorious Sinners , but are as really . You may see their Picture in the disobedient Son , mentioned by our Saviour in the Gospel , who when his Father commanded him to go work in the Vineyard , answered , I go , Sir , and went not . 'T is true , they perform the external part of some Duties , and abstain from the gross acts of some Sins , but 't is with an exception and a reserve . A Duty that is contrary to their carnal Appetites and Interest , they will not perform ; a Sin that bribes them with Profit or Pleasure , a temperamental Sin , they will not part with . Now any indulged habitual Lust is not the Spot of God's Children , but denominates the Sinner a Child of the Devil : for tho the Saints till they are devested of frail Flesh , have their Allays , and cannot be exempt from the relicks of Sin ; yet the Divine Nature communicated to them , is opposite to every Sin , and is an active Principle to subdue Sin. And from hence S. John tells us , He that is born of God , cannot sin , that is , deliberately and habitually : Such Sinners , tho in the Hour of Death they may address with all the applying Titles , Our Father , and our God , shall ever be excluded from his sacred and saving Protection . 2. Let us seriously consider whether we are of this spiritual Progeny , the Children of God , not only in Title , but in Reality . The Inquiry is of infinite moment ; for all the Promises and Priviledges of the Gospel are annex'd to this Sonship : This secures us from the Wrath to come , and entitles us to the eternal Inheritance ; Fear not , little Flock , 't is your Father's good Pleasure to give you the Kingdom . This Inquiry is very useful to calm and quiet the troubled Saints , and to awaken unregenerate Persons out of their confident Dream of their good State. Many sincere Christians are infinitely concern'd whether they are the Children of God ; of this their Tears and Fears give abundant evidence . The reasons of their Doubts are partly the Jealousy of their own Hearts , which are naturally deceitful above all things , and most deceitful to a Man's self ; and partly from the consequence of the Deceit : for knowing the inestimable value of this Privilege , to be the Sons of God , and that if they are deceived in it , they are undone for ever , they are anxiously thoughtful about it . But carnal Persons who are not acquainted with the Hypocrisy of their Hearts , nor duly understand the excellence of the Privilege , easily believe what they coldly desire . And the great deceiver of Souls is equally subtile to varnish what is evil with the false colours of Good , and to conceal what is good under the appearance of Evil. From hence it is , that many tender-spirited Christians are timorous , and full of unquiet Agitations all their Lives : and many who have but a shew and fair pretence of Religion , are undisturb'd and hopeful , till at last they fall from their supposed Heaven and high Hopes , into the Abyss of Misery . This Trial will be most clear and convincing , by representing from Scripture the inseparable Properties and Characters of the Children of God , that distinguish them from all that are in the State of unrenewed Nature . The Apostle tells sincere Christians , The Spirit it self witnesses with our Spirits , that we are the Children of God. Here is a Consent and Agreement of those Witnesses , in whom are all that is requisite to give value to their Testimony . For the Spirit of God , such is his unerring Knowledg , who searches the deep things of God , and such is the absolute Sanctity of his Nature , that he can neither deceive nor be deceived , so that his Testimony is infinitely sure , and of more worth than the concurrent Testimony of Heaven and Earth , of Angels and Men. The other Witness is the renewed Conscience , that is acquainted with the Aims and Affections of the Heart , as the Apostle saith , Who knows the things of a Man , save the Spirit of a Man ? This Faculty reflects upon our Actions , and the Principles of them : to this Faculty is referr'd the decision of our spiritual State ; If our Hearts condemn us not of any allowed Sin , then have we Peace towards God. From the consent and agreement of these Witnesses , there is a blessed Assurance of our Evangelical Sonship , that overcomes all our Fears . Now this Testimony is rational and argumentative , from the discovery of those Graces that constitute a Person the Child of God. I will make the Inquiry concerning the Grace of Faith and of Love , which are the vital Bands of our Union with Christ , the principal Fruits of the sanctifying Spirit , and the Symptoms of Salvation . ( 1. ) The Grace of Faith is express'd in Scripture by receiving of Christ : this answers to God's offer of him to our acceptance in the Gospel . It receives him entirely in his Person and Natures , as the incarnate Son of God ; and in his Office , as a Prince and Saviour , to give Repentance and remission of Sins . This receiving Christ implies an Act of the Understanding and the Will ; the Understanding assents to the Truth of the Divine Revelation , that Christ crucified is an alsufficient Saviour ; and the Will closes with the Terms of it , that he will save to the uttermost all that obey him : From hence it follows , that reliance upon him , and a sincere resolution to obey him , are necessarily included in saving Faith. This Scripture-Account distinguishes between that substantial Faith that is proper to the elect Children of God , and the Shadow of it in the Unregenerate ; the one is the intimate and active Principle of Obedience , the other is a dead Assent without Efficacy , a mere Carcass and Counterfeit of Faith. A sincere Believer as fervently desires to be saved from the Dominion and Pollution of his Sins , as from the Guilt and deadly Malignity : a carnal Man desires an Interest in Christ as a Saviour , that he may securely enjoy his Lusts. The crafty and cursed Serpent deceives Men to their ruine , by citing Scripture , and misapplying it . The Promise is sure , Whoever believes , shall be saved ; and he easily perswades them they are Believers . 'T is strange to astonishment , that Men who have Reason and Understanding , should presume in a high degree of the present Favour of God , and their future Happiness , as if they were his dear Children , when their Enmity against his holy Name and Will is evident in their Actions . We can never have too firm a dependance on God's Promise , when we are qualified for that Dependance . Come out from among them , and be ye separate , saith the Lord ; and touch not the unclean thing , and I will receive you , and will be a Father to you , saith the Lord Almighty . Faith that purifies the Heart and Conversation , invests us with this blessed Privilege , and all the saving Mercies annex'd to it . ( 2. ) From the spiritual Relation between God and Believers , there naturally and necessarily results a sincere , dutiful , child-like Love to him , correspondent to his beneficent and fatherly Love to them : This God indispensably requires , and specially delights in ; Thou lovest Truth in the inward Parts . Filial Obedience is inseparable from filial Love in its Reality : For this is the Love of God , that we keep his Commandments . Our Saviour distinguishes between sincere Lovers of him , and pretended , that they who love him , keep his Commandments ; but they who love him not , keep not his Commandments . The Obedience that springs from Love to God , is uniform , respects all his Commands : for the two filial Affections , an ardent Desire to please God in all things , and an ingenuous Fear of displeasing him in any thing , are inseparably joined with our Love to him . The Obedience that proceeds from Love , is free and voluntary , from Inclination as well as Duty . How passionately does the holy Psalmist express his Affection , O how I love thy Law ! In the Covenant of Grace , God promises to write his Law in the Hearts of his Children : not only in their Minds and Memories , but to endear it to their Affections . There is much difference between servile and constrain'd Obedience , and filial chosen Obedience , as between the Motion of a living Man from the Soul , the inward Spring of Life , and the Motion of an Image or Statue from forcible Weights and Wheels . From filial Love proceeds godly Sorrow , if at any time by Carelesness and Surprize , or an over powering Temptation , on , his Children do what is offensive and odious in his sight . When they consider their unkind and unthankful Returns for his Mercies , they look to their Heavenly Father with Grief and Shame , and down upon themselves with Abhorrence and Indignation : They are wounded with the sting of that Expostulation , Do ye thus requite the Lord , O foolish People and unwise ? Is he not thy Father who bought thee ? From filial Love proceeds a Zeal for his Glory ; If I be a Father , where is my Honour ? A Child of God is dearly concerned that his Name be reverenced and magnified , his Laws be observed , his Worship maintained , that his Interest be advanced in the World. He has a burning Zeal against Sin and presumptuous Sinners . The Prophet Elijah says , I have been jealous for the Lord of Hosts : for the Children of Israel have forsaken thy Covenant , and thrown down thine Altars . Those who with an indifferent Eye see the Cause , the Truth , the Interest of God depress'd in the World , do renounce the Title of his Children . From the Relation to God as his Sons , proceeds a sincere fervent Love to all the Saints . St. John infers , Every one that loveth him that begat , loves him that is begotten . Grace is not less powerful in producing cordial mutual Affections between the Children of the same Heavenly Father , than the subordinate Endearments of Nature . Notwithstanding the civil Distinction between them , some high and rich , others mean and poor , yet there is a spiritual Equality ; the lowest Saints are Princes of the Blood-Royal of Heaven . To him that has washed us from our Sins in his Blood , and made us Kings and Priests to God , be Glory for ever . The filial Relation to God inclines and encourages all sincere Christians to resign themselves , even in their most afflicted Condition , to the Wisdom and Will of God. Our Saviour meekly yielded up himself to his cruel Enemies , upon this Consideration , The Cup which my Father has given me , shall I not drink it ? The Saints in imitation of Christ , and upon the same Ground , entirely resign themselves to the Divine Disposal ; for their Heavenly Father loves them better than they can love themselves . Finally , The filial Relation to God is productive as of lively Hopes , so of ardent Desires to be with him . Love makes them to esteem Communion with him here in his holy Ordinances , as the Joy of their Lives . The Psalmist when banish'd from the Tabernacle , breaks forth in his impatient Desires , When shall I come and appear before God ? that is , in the Place where he communicates his Grace to those that worship him . But our Father is in Heaven as his Throne , and most gloriously exhibits himself to his Saints there . The Earth is the Element and Residence of carnal Men , of their Souls as well as their Bodies : They desire their Inheritance may be on this side Jordan , and are content to leave the Heavenly Canaan to those who like it . But those who are born from above , desire to be dissolved , that they may be in their Father's House , and his reviving Presence for ever . 3. Let us be perswaded to prepare for the reception of our Souls in the next World. The present Life is a Passage to Eternity , and 't is so short and fading , so uncertain and hazardous , that 't is our principal Wisdom without delay to secure our Souls in the future State. Our Saviour says , I must work the Work of him that sent me while it is Day : the Night cometh when no Man can work . Now is the accepted Time , now is the Day of Salvation . 'T is our indispensable Duty and main Interest now , to work out our own Salvation with fear and trembling . In the state of Death there is an Incapacity to do any thing in order to Salvation : There is no Work nor Wisdom in the Grave : and all the Offers of Salvation cease for ever . The Sufferings of the Son of God are not a Ransom for Sinners in that State : He reconciled things in Earth and in Heaven , but not things in Hell. The Golden Scepter is extended to none there , the Holy Spirit strives with none , they are without the Reserves of Mercy . The Guilt of Sin remains in its full Obligation , the Pollution of Sin in its deepest Die , and the Punishment of Sin in its Extremity for ever . O what Folly is it , or rather Frenzy , not to provide for our Souls in their greatest Exigence ! Common Reason instructs us , knowing our own Weakness , to commit our Treasure to the custody of our Friends , which we cannot otherwise keep from our Enemies ; especially to such a Friend as can and will preserve it for our Use and Advantage . The Soul is our Jewel above all Price , 't is our Wisdom to secure it out of all danger : Let us therefore commit it to the safe and sure Hands of our Heavenly Father , otherwise we cannot preserve it from the infernal Spirits , the Robbers and Murderers of Souls . The wise Preacher denounces a fearful Evil , Wo be to him that is alone when he falleth ; for he hath not another to help him up . In all the Senses of falling , Death is the greatest Fall : the High , the Honourable , the Rich , fall from all their State ; and Men of all Degrees are forsaken of all their carnal Comforts and Supports . If then the solitary Soul has not a God to receive , support and comfort it , how woful is its Condition ! Methinks the apprehension of this should strike a Terror so deep into the Hearts of Men , that they should be restless till they have secur'd a Retreat for their departing Souls . For this end let us , according to the earnest Advice of St. Peter , be diligent , that we may be found of him in Peace , without spot , and blameless . The Lord Jesus is the only Peace-maker of the righteous and holy God to Sinners . The Judg of this World is flaming with Wrath , and terrible in Vengeance to Sinners that appear before his Tribunal out of Christ. We shall for ever be excluded from his blessed Communion , without the Mediator restore us to his Favour . Our Reconciliation only is by Redemption in his Blood. The Chastisement of our Peace was upon him . He is the Lord our Righteousness , by whom alone we can stand in Judgment . God was in Christ reconciling the World to himself . There is now an Act of Oblivion offer'd in the Gospel to all that come to God by him . We have sure Salvation in his Name : But we must with consenting Wills , close with him as our Lord and Life . The first Gospel preach'd by the Angel after his coming into the World , declares , There was born in the City of David a Saviour , Christ the Lord. We must not separate between Christ the Saviour , and Christ the Lord ; between his Salvation and his Dominion . God indispensably requires we should resign our selves to his Son as our King , and rely upon him as our Priest to atone his Displeasure . If we thus receive him , he will restore us to the Favour and Peace of God , establisht in an everlasting Covenant . How tenderly and compassionately does the great God invite Sinners to re-enter into his Favour , to acquaint our selves with him , and to be at peace ! His Embassadours in his Name , and in Christ's stead beseech them to be reconciled to God. But their perverse Spirits would have God reconciled to them , that they might be exempt from Punishment ; but are unwilling to be reconciled to him , to part with their Lusts. In short , reconciliation with God necessarily infers defiance with Sin. Ye that love the Lord hate Evil. If Men do not cease their Rebellion , there is no shadow of hope to obtain the Divine Favour . Do ye provoke the Lord to Jealousie , are you stronger than he ? Jealousie is the most sensible and severe Affection . As 't is with a Town taken by storm , all that are found in Arms are without Mercy cut off ; so all that at Death are found with the weapons of unrighteousness , their unrepented unforsaken Sins about them , must expect Judgment without Mercy . Lastly , Let the Children of God be encouraged with Peace and Joy to commend their Souls to him . Let rebellious Sinners tremble with deadly Fear upon the brink of Eternity ; but let the Saints , with a lively Hope , enter into the Divine World. If Men possess their Treasure with Joy and Jealousie , and guard it with vigilant Care , will not God preserve his dearest Treasure , the Souls of his Children committed to his Trust ? Can Love forsake , can Truth deceive , can Almighty Power fail ? Will a Father , a heavenly Father , be without Bowels to his own Off-spring ? No , he cannot deny himself : he is readiest to relieve , when they are in distress . Old Simeon is a leading Example to Believers : after he had embraced Christ in his Armes , how earnestly did he desire his Dissolution ? Lord , now lettest thou thy Servant depart in peace , for mine eyes have seen thy Salvation . St. Stephen in the midst of a showr of Stones , with a blessed Tranquillity , makes his dying Prayer , Lord Jesus receive my Spirit . If the Fears of humble Souls arise in that hour , because they have not the Conspicuous marks of God's Children , the Graces of the Spirit in that degree of Eminency , as some Saints have had : Let them consider , there are different Ages among the Children of God : some are in a state of Infancy and Infirmity ; others are more Confirm'd : but the relation is the same in all , and gives an interest in his promised Mercy . The weakness of their Faith cannot frustrate God's faithfulness . 'T is the Sincerity , not the Strength of Grace , that is requisite to Salvation . If Faith be shaking as a bruised reed , and but kindling as the smoaking flax , it shall be victorious . O that these powerfull Comforts may encourage dying Christians to commend their Souls with Ardency and Assurance to God , their Father , and Felicity . I have now finisht my Discourse upon the Text , and shall apply my self to speak of the other Subject , the Reverend Mr. Richard Baxter , that Excellent Instrument of Divine Grace , to recover and restore so many revolted Souls to God , out of the Empire of his Enemy : or in the Apostles Language , to translate them from the Kingdom of Darkness , into the Kingdom of his dear Son. I am sensible , that in speaking of him I shall be under a double Disadvantage : For those who perfectly knew him , will be apt to think my Account of him to be short and defective , an imperfect Shadow of his resplendent Vertues : others who were unacquainted with his extraordinary Worth , will from Ignorance or Envy be inclin'd to think his just Praises to be undue and excessive . Indeed if Love could make me eloquent , I should use all the most lively and graceful Colours of Language to ●dorn his Memory : but this Consideration relieves me in the Consciousness of my Disability , that a plain Narrative of what Mr. Baxter was , and did , will bee a most noble Eulogy : and that his substantial Piety no more needs artificial Oratory to set it off , than refined Gold wants Paint to add Lustre and Value to it . I shall not speak of his Parentage , and his first Years : but I must not omit a Testimony I receiv'd concerning his early Piety . His Father said with Tears of Joy to a Friend , my Son Richard I hope was sanctified from the Womb : for when he was a little Boy in Coats , if he heard other Children in play speak profane Words , he would reprove them to the Wonder of those that heard him . He had not the Advantage of Academical Education : but by the Divine Blessing upon his rare Dexterity and Diligence , his Sacred Knowledge was in that Degree of Eminence , as few in the University ever arrive to . Not long after his Entrance into the Ministry the Civil War began , and the Times rain'd Blood so long , till the languishing State of the Kingdom , was almost desperate and incurable . How far he was concern'd as a Chaplain in the Parliament's Army , he has publisht an Account , and the reasons of it . After the War , he was fixt at Kederminster . There his Ministry by the Divine Influence , was of admirable Efficacy . The Harvest answer'd the Seed that was sowed . Before his coming , the Place was like a Piece of dry and barren Earth , onely Ignorance and Profaneness as Natives of the Soil were rise among them ; but by the Blessing of Heaven upon his Labour and Cultivating , the Face of Paradise appear'd there in all the Fruits of Righteousness . Many were translated from the state of polluted Nature , to the state of Grace ; and many were advanc'd to higher degrees of Holiness . The bad were chang'd to good , and the good to better . Conversion is the Excellent Work of Divine Grace : the Efficacy of the Means is from the Supreme Mover . But God usually makes those Ministers successfull in that Blessed Work , whose principal Design and Delight is to glorifie him in the saving of Souls . This was the reigning Affection in his Heart ; and he was extraordinarily qualified to obtain his End. His Prayers were an Effusion of the most lively melting Expressions , and his intimate ardent Affections to God ; from the abundance of his Heart his Lips spake . His Soul took Wing for Heaven , and rapt up the Souls of others with him . Never did I see or hear a holy Minister address himself to God with more Reverence and Humility , with respect to his glorious Greatness ; never with more Zeal and Fervency correspondent to the infinite Moment of his requests ; nor with more Filial Affiance in the Divine Mercy . In his Sermons there was a rare Union of Arguments and Motives to convince the Mind and gain the Heart : All the Fountains of Reason and Perswasion were open to his discerning Eye . There was no resisting the Force of his Discourses without denying Reason and Divine Revelation . He had a marvellous Felicity and Copiousness in speaking . There was a noble Negligence in his Stile : for his great Mind could not stoop to the affected Eloquence of Words : he despis'd flashy Oratory : but his Expressions were clear and powerful , so convincing the Understanding , so entring into the Soul , so engaging the Affections , that those were as deaf as Adders , who were not charm'd by so wise a Charmer . He was animated with the Holy Spirit , and breath'd Celestial Fire , to inspire Heat and Life into dead Sinners , and to melt the obdurate in their frozen Tombs . Methinks I still hear him speak those powerfull Words : A Wretch that is condemn'd to dy to Morrow cannot forget it : And yet poor Sinners , that continually are uncertain to live an Hour , and certain speedily to see the Majesty of the Lord to their unconceivable Joy or Terror , as sure as they now live on Earth , can forget these things for which they have their memory : and which one would think should drown the matters of this World , as the report of a Canon does a Whisper , or as the Sun obscures the poorest Glo-worm . O wonderfull stupidity of an unrenewed Soul ! O wonderfull folly and distractedness of the ungodly ! That ever Men can forget , I say again , that they can forget , Eternal joy , Eternal Woe , and the Eternal God , and the place of their Eternal unchangeable Abodes , when they stand even at the door ; and there is but the thin Vail of Flesh between them and that amazing sight , that Eternal gulph , and they are daily dying and stepping in . Besides , his wonderfull diligence in Catechizing the particular Families under his Charge , was exceeding usefull to plant Religion in them . Personal instruction , and application of Divine Truths , has an excellent advantage and efficacy to insinuate and infuse Religion into the Minds and Hearts of Men , and by the Conversion of Parents and Masters to reform whole Families that are under their immediate direction and government . While he was at Kederminster he wrote and publisht that accomplisht Model of an Evangelical Minister , styled Gildas Salvianus , or the Reform'd Pastor : In that book , he clears beyond all cavil , That the Duty of Ministers is not confin'd to their Study and the Pulpit , but that they should make use of opportunities to instruct Families within their Care , as 't is said by the Apostle , that he had kept back nothing from his Hearers that was profitable , but had taught them publickly , and from house to house . The Idea of a faithfull Minister delineated in that book , was a Copy taken from the Life , from his own zealous Example . His unwearied industry to do good to his Flock , was answer'd by Correspondent Love and Thankfulness . He was an Angel in their Esteem . He would often speak with great Complacence of their dear Affections : and a little before his Death , said , He believ'd they were more Expressive of kindness to him , than the Christian Converts were to the Apostle Paul , by what appears in his Writings . While he remain'd at Kederminster , his Illustrious Worth was not shaded in a Corner , but dispers'd its Beams and Influence round the Countrey . By his Counsel and Excitation , the Ministers in Worcestershire , Episcopal , Presbyterian and Congregational were united , that by their Studies , Labours , and Advice , the Doctrine and Practise of Religion , the Truths and Holiness of the Gospel might be preserved in all the Churches committed to their Charge . This Association was of excellent use , the ends of Church-government were obtain'd by it : and it was a leading Example to the Ministers of other Counties . Mr. Baxter was not above his Brethren Ministers , by a Superiour Title , or any secular advantage , but by his divine endowments and separate excellencies , his extraordinary wisdom , zeal , and fidelity : he was the Soul of that Happy Society . He continued among his beloved people , till the year 1660. then he came to London . A while after the King's Restoration , there were many Endeavours us'd in order to an Agreement between the Episcopal and Presbyterian Ministers . For this end several of the Bishops elect , and of the Ministers , were call'd to attend the King at Worcester-House : there was read to them a Declaration , drawn up with great wisdom and moderation , by the Lord Chancellor the Earl of Clarendon . I shall onely observe that in reading the several parts of the Declaration , Dr. Morley was the principal manager of the Conference among the Bishops , and Mr. Baxter among the Ministers : and one particular I cannot forget ; it was desir'd by the Ministers , that the Bishops should exercise their Church Power with the counsel and consent of Presbyters . This limiting of their Authority was so displeasing , that Dr. Cosins , then elect of Durham , said , If your Majesty grants this you will Unbishop your Bishops . Dr. Reynolds upon this produced the Book , entituled , The Portraicture of his Sacred Majesty in his Solitude and Sufferings , and read the following Passage : Not that I am against the managing of this Presidency and Authority in One Man by the joint Counsel and Consent of many Presbyters : I have offer'd to restore that , as a fit means to avoid those Errors , Corruptions and Partialities , which are incident to any One Man : also to avoid Tyranny , which becomes no Christians , least of all Church-men . Besides , it will be a means to take away that burthen and odium of affairs , which may lie too heavy on one Man's shoulders , as indeed I think it did formerly on the Bishops here . The good Doctor thought , that the Judgment of the King 's afflicted and inquiring Father would have been of great moment to incline him to that temperament : but the King presently replied , All that is in that Book is not Gospel . My Lord Chancellor prudently moderated in that matter , that the Bishops , in weighty Causes , should have the assistance of the Presbyters . Mr. Baxter considering the state of our affairs in that time , was well pleased with that Declaration : He was of Calvin's mind , who judiciously observes , upon our Saviour's words , That the Son of Man shall send forth his Angels , and they shall gather out of his Kingdom all things that offend : Qui ad extirpandum quicquid displicet praepostere festinant , antevertant Christi judicium , & ereptum Angelis officium sibi temere usurpant . They that make too much haste to redress at once all things that are amiss , anticipate the Judgment of Christ , and rashly usurp the Office of the Angels . Besides , that Declaration granted such a freedom to Conscientious Ministers , that were unsatisfied as to the Old Conformity , that if it had been observed , it had prevented the dolefull Division succeeded afterward . But when there was a motion made in the House of Commons , that the Declaration might pass into an Act , it was oppos'd by one of the Secretarys of State , which was a sufficient Indication of the King's averseness to it . After the Declaration there were many Conferences at the Savoy between the Bishops and some Doctors of their Party , with Mr. Baxter and some other Ministers , for an Agreement , wherein his Zeal for Peace was most conspicuous : but all was in vain . Of the Particulars that were debated , he has given an account in Print . Mr. Baxter , after his coming to London , during the time of Liberty , did not neglect that which was the principal Exercise of his Life , the preaching the Gospel , being always sensible of his duty of saving Souls . He Preacht at St. Dunstans on the Lord's-days in the Afternoon . I remember one instance of his firm Faith in the Divine Providence , and his Fortitude when he was engaged in his Ministry there . The Church was Old , and the People were apprehensive of some danger in meeting in it : and while Mr. Baxter was Preaching , something in the Steeple fell down , and the noise struck such a terror into the People , they presently , in a wild disorder , run out of the Church : their eagerness to haste away , put all into a tumult : Mr. Baxter , without visible disturbance , sat down in the Pulpit : after the hurry was over , he resum'd his Discourse , and said , to compose their Minds ; We are in the Service of God to prepare our selves , that we may be fearless at the great noise of the dissolving World , when the Heavens shall pass away , and the Elements melt in fervent heat ; the Earth also , and the Works therein shall be burnt up . After the Church of St. Dunstans was pull'd down in order to its re-building , he removed to Black-Fryars , and continued his preaching there to a vast Concourse of Hearers , till the fatal Bartholomew . In the Year 1661 , a Parliament was call'd , wherein was past the Act of Uniformity , that expell'd from their publick Places about two thousand Ministers . I will onely take notice concerning the Causes of that Proceeding , that the Old Clergy from Wrath and Revenge , and the young Gentry from their servile Compliance with the Court , and their Distaste of serious Religion , were very active to carry on and compleat that Act. That this is no rash Imputation upon the ruling Clergy then is evident , not onely from their Concurrence in passing that Law , for Actions have a Language as convincing as that of Words , but from Dr. Sheldon then Bishop of London their great Leader ; who when the Lord Chamberlain Manchester , told the King , while the Act of Uniformity was under debate , that he was afraid the Terms of it were so rigid , that many of the Ministers would not comply with it ; he replyed , I am afraid they will. This Act was past after the King had engaged his Faith and Honour in his Declaration from Breda , to preserve the Liberty of Conscience inviolate , which promise open'd the way for his Restorat●on ; and after the Royalists here , had given publick Assurance , that all former Animosities should be buried , as Rubbish under the Foundation of a Vniversal Concord . Mr. Baxter was involv'd with so many Ministers in this Calamity , who was their brightest Ornament , and the best Defence of their righteous , though oppressed Cause : Two Observations he made upon that Act and our Ejection . The one was , that the Ministers were turned and kept out from the publick Exercise of their Office , in that time of their Lives , that was most fit to be dedicated end employed for the Service and Glory of God , that is between thirty and sixty Years , when their intellectual and instrumental Faculties were in their Vigour . The other was in a Letter to me after the Death of several Bishops who were concurrent in passing that Act , and exprest no Sorrow for it : his words were , for ought I see , the Bishops will own the turning of us out , at the Tribunal of Christ , and thither we appeal . After the Act of Uniformity had taken its effect , in the Ejection of so many Ministers , there was sometimes a Connivance at the private Exercise of their Ministry , sometime publick Indulgence granted , and often a severe Prosecution of them , as the Popish and Politick Interest of the Court varied . When there was Liberty , Mr. Baxter applyed himself to his delightful Work , to the great Advantage of those who enjoyed his Ministry . But the Church-Party oppos'd vehemently the Liberty that was granted . Indeed such was their Fierceness , that if the Dissenting Ministers had been as wise as Serpents , and as innocent as Doves , they could not escape their deep Censures . The Pulpit represented them as seditiously disaffected to the State , as obstinate Schismaticks , and often the Name of God was not onely taken in vain , but in violence , to authorise their hard Speeches , and harder Actions against them . Some drops of that Storm fell upon Mr. Baxter , who calmly submitted to their injurious dealings . I shall speak of that afterward . In the Interval , between his Deprivation and his Death , he wrote and publisht the most of his Books , of which I shall give some account . His Books , for their number and variety of Matter in them , make a Library . They contain a Treasure of Controversial , Casuistical , Positive and Practical Divinity . Of them I shall relate the Words of one , whose exact Judgment , joyn'd with his Moderation , will give a great value to his Testimony ; they are of the very Reverend Dr. Wilkins , afterwards Bishop of Chester : he said that Mr. Baxter had cultivated every Subject he handled ; and if he had lived in the Primitive Times , he had been one of the Fathers of the Church . I shall add what he said with admiration of him another time , That it was enough for one Age to produce such a Person as Mr. Baxter . Indeed , he had such an amplitude in his Thoughts , such vivacity of Imagination , and such solidity and depth of Judgment , as rarely meet together . His inquiring Mind was freed from the servile dejection and bondage of an implicit Faith. He adher'd to the Scriptures as the perfect Rule of Faith , and searcht whether the Doctrines received and taught were Consonant to it . This is the duty of every Christian according to his capacity , especially of Ministers , and the necessary means to open the Mind for Divine Knowledge , and for the advancement of the Truth . He publisht several Books against the Papists with that clearness and strength , as will Confound , if not Convince them . He said , he onely desir'd Armies and Antiquity against the Papists : Armies , he cause of their bloody Religion so often exemplified in England , Ireland , France and other Countries . However they may appear on the Stage , they are always the same persons in the Tyring-room : their Religion binds them to extirpate Hereticks , and often over-rules the milder inclinations of their nature : Antiquity , because they are inveigled with a fond pretence to it , as if it were favourable to their Cause : but it has been demonstrated by many learned Protestants , that the Argument of Antiquity is directly against the principal Doctrines of Popery , as that of the Supremacy , of Transubstantiation , of Image-worship , and others . He has wrote several excellent Books against the impudent Atheism of this loose Age. In them he establishes the fundamental Principle , upon which the whole Fabrick of Christianity is built ; that after this short uncertain life , there is a future state of happiness or misery equally Eternal , and that Death is the last irrevocable step into that unchangeable state . From hence it follows by infallible Consequence , that the reasonable Creature should prefer the interest of the Soul before that of the Body , and secure Eternal life . This being laid , he proves the Christian Religion to be the onely way of fallen Man's being restor'd to the favour of God , and obtaining a blessed Immortality . This great Argument he manages with that clearness and strength , that none can refuse assent unto it , without denying the infallible Principles of Faith , and the evident Principles of Nature . He also publisht some warm Discourses , to Apologize for the Preaching of Dissenting Ministers , and to excite them to do their Duty . He did not think that Act of Uniformity could disoblige them from the Exercise of their Office. 'T is true , Magistrates are Titular-Gods by their Deputation and Vicegerency , but subordinate and accountable to God above . Their Laws have no binding force upon the Conscience , but from his Command ; and if contrary to his Law , are to be disobeyed . The Ministers Consecrated to the Service of God are under a moral perpetual Obligation of Preaching the saving Truths of the Gospel , as they have opportunity . There needs no miraculous Testimony of their Commission from Heaven , to authorize the doing their ordinary Duty . In some points of modern Controversie he judiciously chose the middle way , and advised young Divines to follow it . His reverence of the Divine Purity , made him very shy and jealous of any Doctrine that seem'd to reflect a blemish and stain upon it . He was a clear asserter of the soveraign Freeness , and infallible Efficacy of Divine Grace in the Conversion of Souls . In a Sermon reciting the Words of the Covenant of Grace , I will put my fear into their hearts , and they shall not depart from me ; he observed the Tenor of it was , I will , and you shall . Divine Grace makes the rebellious Will obedient , but does not make the Will to be no Will. By the Illumination of the Mind , the Will is inclin'd to Obedience , according to the Words of our Saviour , All that have heard and learn'd of the Father come to me . He preach'd that the Death of Christ was certainly effectual for all the Elect to make them partakers of Grace and Glory , and that it was so far beneficial to all Men , that they are not left in the same desperate State with the fallen Angels , but are made capable of Salvation by the Grace of the Gospel : not capable of Efficience to convert themselves , but as Subjects to receive saving Grace . He did so honour the sincerity of God , as entirely to believe his Will declared in his Word : he would not interpret the Promises of the Gospel in a less gracious sense than God intended them : Therefore if Men finally perish , 't is not for want of Mercy in God , nor Merits in Christ , but for their wilfull refusing Salvation . His Books of Practical Divinity have been effectual for more numerous Conversions of Sinners to God , than any printed in our time : and while the Church remains on Earth , will be of continual Efficacy to recover lost Souls . There is a vigorous Pulse in them that keeps the Reader awake and attentive . His Book of the Saints Everlasting Rest , was written by him when languishing in the suspence of Life and Death , but has the Signatures of his holy and vigorous Mind . To allure our Desires , he unvails the Sanctuary above , and discovers the Glory and Joys of the Blessed in the Divine Presence , by a Light so strong and lively , that all the glittering Vanities of this World vanish in that Comparison , and a sincere Believer will despise them , as one of mature Age does the Toys and Baubles of Children . To excite our fear he removes the Skreen , and makes the Everlasting Fire of Hell so visible , and represents the tormenting Passions of the Damned in those dreadfull Colours , that if duly considered , would check and controul the unbridled licentious Appetites of the most sensual Wretches . His Call to the Vnconverted ; how small in bulk , but how powerfull in vertue ? Truth speaks in it with that authority and efficacy , that it makes the Reader to lay his hand upon his heart , and find he has a Soul and a Conscience , though he lived before as if he had none . He told some friends , that six Brothers were Converted by reading that Call ; and that every Week he received Letters of some Converted by his Books . This he spake with most humble thankfulness , that God was pleased to use him as an instrument for the Salvation of Souls . He that was so solicitous for the Salvation of others , was not negligent of his own ; but as regular Love requires , his first Care was to prepare himself for Heaven . In him the Vertues of the Contemplative and Active Life were eminently united . His time was spent in Communion with God , and in Charity to Men. He lived above the sensible World , and in solitude and silence convers'd with God. The frequent and serious Meditation of Eternal things was the powerfull means to make his Heart holy and heavenly , and from thence his Conversation . His Life was a practical Sermon , a drawing Example . There was an Air of Humility and Sanctity in his mortified Countenance ; and his Deportment was becoming a Stranger upon Earth , and a Citizen of Heaven . Though all Divine Graces , the fruit of the Spirit , were visible in his Conversation , yet some were more eminent . Humility is to other Graces , as the Morning-Star is to the Sun , that goes before it , and follows it in the Evening : Humility prepares us for the receiving of Grace , God gives Grace to the humble : and it follows the Exercise of Grace ; Not I , says the Apostle , but the Grace of God in me . In Mr. Baxter there was a rare Union of sublime Knowledge , and other spiritual Excellencies , with the lowest opinion of himself . He wrote to one that sent a Letter to him full of Expressions of Honour and Esteem , You do admire one you do not know ; Knowledge will cure your Error . The more we know God , the more reason we see to admire him ; but our knowledge of the Creature discovers its imperfections , and lessens our esteem . To the same person expressing his Veneration of him for his excellent Gifts and Graces , he replied with heat , I have the remainders of pride in me , how dare you blow up the sparks of it ? He desir'd some Ministers , his chosen friends , to meet at his House , and spend a day in Prayer for his direction in a matter of moment : before the Duty was begun , he said , I have desir'd your assistance at this time , because I believe God will sooner hear your Prayers than mine . He imitated St. Austin both in his Penitential Confessions , and Retractations . In conjunction with Humility , he had great Candor for others . He could willingly bear with persons of differing Sentiments : he would not prostitute his own judgment , nor ravish anothers . He did not over-esteem himself , nor under-value others . He would give liberal Encomiums of many Conforming Divines . He was severe to himself , but candid in excusing the faults of others . Whereas , the busie Inquirer and Censurer of the faults of others , is usually the easie Neglecter of his own . Self-denial and Contempt of the World were shining Graces in him . I never knew any person less indulgent to himself , and more indifferent to his Temporal interest . The offer of a Bishoprick was no temptation to him : for his exalted Soul despised the Pleasures and Profits which others so earnestly desire ; he valued not an empty Title upon his Tomb. His Patience was truly Christian . God does often try his Children by Afflictions , to exercise their Graces , to occasion their Victory , and to entitle them to a triumphant Felicity . This Saint was tried by many Afflictions . We are very tender of our Reputation : his Name was obscur'd under a Cloud of detraction . Many slanderous Darts were thrown at him . He was charg'd with Schism and Sedition . He was accus'd for his Paraphrase upon the New Testament , as guilty of disloyal Aspersions upon the Government , and Condemn'd , unheard , to a Prison , where he remain●d for some years . But he was so far from being moved at the unrighteous prosecution , that he joyfully said to a constant friend , What could I desire more of God , than after having serv'd him to my power , I should now be called to suffer for him . One who had been a fierce Dissenter , was afterward rankled with an opposite heat , and very contumeliously in his Writings reflected upon Mr. Baxter , who calmly endur'd his Contempt : and when the same person publisht a learned Discourse in Defence of Christianity , Mr. Baxter said , I forgive him all for his Writing that Book . Indeed he was so much the more truly honourable , as he was thought worthy of the hatred of those persons . 'T is true , the Censures and Reproaches of others whom he esteemed and loved , toucht him in the tender part . But he , with the great Apostle , counted it a small thing to be judg'd by Mens day . He was entire to his Conscience , and independent upon the opinion of others . But his Patience was more eminently tried by his continual pains and languishing . Martyrdom is a more easie way of dying , when the Combat and the Victory are finisht at once , than to dye by degrees every day . His Complaints were frequent , but who ever heard an unsubmissive word drop from his lips ? He was not put out of his Patience , nor out of the possession of himself . In his sharp Pains , he said , I have a rational Patience , and a believing Patience , though sense would recoil . His pacifick Spirit was a clear Character of his being a Child of God. How ardently he endeavour'd to cement the breaches among us , which others widen and keep open , is publickly known . He said to a friend , I can as willingly be a Martyr for Love , as for any Article of the Creed . 'T is strange to astonishment , that those who agree in the substantial and great Points of the Reformed Religion , and are of differing Sentiments onely in things not so clear , nor of that moment as those wherein they consent , should still be opposite Parties . Methinks the remembrance how our Divisions lately expos'd us to our watchfull Adversary , and were almost fatal to the interest of Religion , should conciliate our Affections . Our common danger and common deliverance , should prepare our Spirits for a sincere and firm Union . When our Sky was so dark without a glimmering Horizon , then by a new dawning of God's wonderful Providence , a Deliverer appear'd , our gracious Soveraign , who has the Honour of establishing our Religion at home , and gives us hopes of restoring it abroad , in places from whence it has been so unrighteously and cruelly expell'd . May the Union of his Protestant Subjects in religious things so desir'd by wise and good Men , be accomplisht by his princely Counsel and Authority . Integrity with Charity would remove those things that have so long disunited us . I return from this Digression . Love to the Souls of Men was the peculiar Character of Mr. Baxter's Spirit . In this he imitated and honoured our Saviour , who prayed , dyed , and lives for the Salvation of Souls . All his natural and supernatural Endowments were subservient to this blessed End. It was his Meat and Drink , the Life and Joy of his Life to doe good to Souls . His Industry was almost incredible in his Studies : he had a sensitive nature desirous of ease as others have , and saint Faculties , yet such was the continual Application of himself to his great Work , as if the Labour of one Day had supplyed strength for another , and the willingness of the Spirit had supported the Weakness of the Flesh. In his usual Conversation , his serious , frequent and delightfull Discourse was of Divine things , to inflame his Friends with the Love of Heaven . He received with tender Compassion and condescending Kindness , the meanest that came to him for Councel and Consolation . He gave in one year a hundred Pounds to buy Bibles for the poor . He has in his Will dispos'd of all that remains of his Estate after the Legacies to his Kindred , for the benefit of the Souls and Bodies of the Poor . He continued to preach so long notwithstanding his wasted languishing Body , that the last time , he almost died in the Pulpit . It would have been his joy to have been transfigured in the Mount. Not long after his last Sermon , he felt the Approaches of Death , and was confin'd to his sick Bed. Death reveals the Secrets of the Heart , then words are spoken with most feeling and least Affectation . This excellent Saint was the same in his Life and Death : his last Hours were spent in preparing others and himself to appear before God. He said to his Friends that visited him , You come hither to learn to dye , I am not the onely Person that must go this way , I can assure you , that your whole Life be it never so long is little enough to prepare for Death . Have a care of this vain deceitful World , and the Lusts of the Flesh : be sure you choose God for your portion , Heaven for your home , God's Glory for your end , His word for your rule , and then you need never fear but we shall meet with Comfort . Never was a Sinner more humble and debasing himself , never was a sincere Believer more calm and comfortable . He acknowledged himself to be the vilest Dunghilworm ( 't was his usual Expression ) that ever went to Heaven . He admir'd the Divine Condescension to us , often saying , Lord what is Man , what am I vile Worm to the great God ? Many times he prayed , God be merciful to me a Sinner , and blessed God , that that was left upon record in the Gospel as an effectual Prayer . He said , God may justly condemn me for the best Duty I ever did : and all my hopes are from the free Mercy of God in Christ , which he often prayed for . After a slumber he wak'd and said , I shall rest from my Labour : a Minister then present said , And your Works follow you : to whom he replyed , No Works , I will leave out Works , if God will grant me the other . When a Friend was comforting him with the remembrance of the good many had received by his preaching and Writings , he said , I was but a Pen in God's hand , and what praise is due to a Pen. His resign'd Submission to the Will of God in his sharp Sickness , was eminent . When extremity of pain constrain'd him earnestly to pray to God for his release by Death , he would check himself ; It is not fit for me to prescribe , and said , when thou wilt , what thou wilt , how thou wilt . Being in great Anguish , he said , O how unsearchable are his ways and his paths past finding out ! the reaches of his Providence we cannot fathom : and to his Friends , Do not think the worse of Religion for what you see me suffer . Being often ask'd by his Friends , how it was with his inward Man , he replied , I bless God I have a well-grounded Assurance of my Eternal Happiness , and great Peace and Comfort within ; but it was his trouble he could not triumphantly express it , by reason of his extreme pains . He said , Flesh must perish , and we must feel the perishing of it : and that though his Judgment submitted , yet sense would still make him groan . Being asked by a Person of Quality , whether he had not great Joy from his believing Apprehensions of the invisible State , he replied : What else think you Christianity serves for ? He said , The Consideration of the Deity in his Glory and Greatness was too high for our Thoughts ; but the Consideration of the Son of God in our Nature , and of the Saints in Heaven , whom he knew and loved , did much sweeten and familiarize Heaven to him . The description of Heaven in the 12. to the Heb. and the 22. was most comfortable to him : That he was going to the innumerable company of Angels , and to the general Assembly and Church of the first-born , whose Names are written in Heaven ; and to God the Judge of all , and to the spirits of just men made perfect ; And to Jesus the Mediator of the new Covenant , and to the blood of sprinkling that speaks better things than the blood of Abel . That Scripture , he said , deserved a thousand thousand thoughts : He said , O how comfortable is that promise , Eye has not seen , nor Ear heard , neither hath it entred into the heart of Man to conceive the things God hath laid up for those who love him . At another time he said , That he found great comfort and sweetness in repeating the words of the Lord's Prayer , and was sorry that some good people were prejudiced against the use of it ; for there were all necessary Petitions for Soul and Body contain'd in it . At other times he gave excellent Counsel to young Ministers that visited him , and earnestly prayed to God to bless their labours , and make them very successfull in Converting many Souls to Christ : And express'd great joy in the hopes that God would do a great deal of good by them ; and that they were of moderate peacefull Spirits . He did often pray that God would be mercifull to this miserable distracted World : and that he would preserve his Church and Interest in it . He advis'd his Friends to beware of self-conceitedness , as a Sin that was likely to ruine this Nation : and said , I have written a Book against it , which I am afraid has done little good . Being askd whether he had alter'd his mind in Controversial Points , he said , Those that please may know my mind in my Writings : and what he had done was not for his own Reputation , but the Glory of God. I went to him with a very worthy Friend , Mr. Mather of New-England , the day before he died , and speaking some comforting Words to him , he replyed , I have pain , there is no arguing against sense , but I have peace , I have peace . I told him you are now approaching to your long-desir'd home , he answer'd , I believe , I believe . He , said to Mr. Mather , I bless God that you have accomplisht your business , the Lord prolong your Life . He exprest a great willingness to dye , and during his Sickness , when the Question was ask'd , how he did , his reply was , almost well . His joy was most remarkable , when in his own apprehensions Death was nearest : and his Spiritual Joy at length was consummate in Eternal Joy. Thus lived and dyed that blessed Saint . I have without any artificial Fiction of words , given a sincere short Account of him . All our Tears are below the just grief for such an unvaluable Loss . It is the Comfort of his Friends , that he enjoys a blessed Reward in Heaven , and has left a precious Remembrance on the Earth . Now blessed be the gracious God , that he was pleased to prolong the Life of his Servant , so useful and beneficial to the World to a full Age : that he has brought him slowly and safely to Heaven . I shall conclude this Account with my own deliberate Wish : May I live the short remainder of my Life , as entirely to the Glory of God , as he lived ; and when I shall come to the Period of my Life , may I dye in the same blessed Peace wherein he died ; may I be with him in the Kingdom of Light and Love for ever . POSTSCRIPT . I Shall annex two Passages declaratory , the one of his Humility , the other of his Excellent Abilities . He had such an Abhorrence of himself for his Sins , that he said to a Minister , I can more easily believe , that God will forgive me , than I can forgive my self . The other was being in the Pulpit to preach , he found that he had forgot to put his Notes into his Bible : he pray'd to God for his Assistance , and took the first Text that occurr'd to his View in opening the Bible : and preach'd an Excellent Sermon for the Matter and Order of it upon the Priesthood of Christ. After he was come down , he enquir'd of a Minister present , whether he had not tir'd him , who replyed , No ; but with several others declar'd they were exceedingly satisfied with his Discourse : he said , It was necessary to have a Body of Divinity in ones Head. FINIS . BOOKS writ by William Bates , D. D. and sold by B. Aylmer . THE Harmony of the Divine Attributes , in the Contrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ : Or Discourses , wherein is shewed , how the Wisdom , Mercy , Justice , Holiness , Power , and Truth of God are glorified in that great and blessed Work , In Octavo . Considerations of the Existence of God , and of the Immortality of the Soul , with the Recompence of the Future State. To which is added the Divinity of the Christian Religion , proved by the Evidence of Reason , and Divine Revelation , for the Cure of Infidelity , the Hectick Evil of the Times . In Octavo . The Soveraign and Final Happiness of Man , with the effectual Means to obtain it . In Octavo . The Four Last Things , Death and Judgment , Heaven and Hell , practically considered and applied , in several Discourses . In Octavo , and Duodecimo . The Danger of Prosperity discovered , in several Sermons , upon Prov. 1.17 . In Octavo . The great Duty of Resignation in Times of Affliction , &c. In Octavo . A Funeral Sermon preached upon the Death of the Reverend and Excellent Divine , Dr. Thomas Manton , who deceased October 18 , 1677. To which is added , the last publick Sermon Dr. Manton preached . In Octavo . The Sure Trial of Vprightness , opened in several Sermons , upon Psal. 18. v. 23. In Octavo . A Description of the Blessed Place and State of the Saints above , in a Discourse on John 14.2 . Preached at the Funeral of Mr. Clarkson . The Way to the highest Honour , on John 12.26 . Preached at the Funeral of Dr. Jacomb . The Speedy Coming of Christ to Judgment , on Rev. 22.12 . Preached at the Funeral of Mr. Benj. Ashurst . A Funeral Sermon for the Reverend , Holy and Excellent Divine , Mr. Richard Baxter , who Deceased December the 8th . 1691. With an Account of his Life . ADVERTISEMENT . NEwly printed , The Holy Bible , containing the Old Testament and the New : With Annotations and Parallel Scriptures . To which is annex'd , The Harmony of the Gospels : As also , the Reduction of the Jewish Weights , Coins and Measures , to our English Standards . And a Table of the Promises in Scripture . By Samuel Clark , Minister of the Gospel . Printed in Folio of a very fair Letter ; the like never before in one Volume . Printed for Brabazon Aylmer in Cornhill . Notes, typically marginal, from the original text Notes for div A26788-e420 Isa. 64. Job 2. Luke 3. Gen. 6. Hosea 11. Jam. 1.18 . 1 Pet. 11.25 . Psal. 103.13 . Gal. 4. Rom. 8.15 . Joh. 1.12 . Gal. 3.8 . Joh. 20.17 Rom. 8.3 . Heb. 1.5 . Isa. 53. Heb. 3. Heb. Heb. 2. Psal. 119. Exod. 19. Mal. 3. Zech. 9.16 Isa. 57. James . Rom. 8. Deut. 7.9 . Psal. 138.2 Jer. 31.35 . Gen. 49.18 . Psal. 73.24 Psal. 31.5 . 2 Cor. 5.1 . 1 Pet. 4.1 . Psal. 5. Psal. 89. Heb. 11.6 . Rom. 2. Luke 20.35 . Mat. 20.9 . Deut. 24.15 . 2 Tim. 1. Eccles. 1.1 . & 12.8 . Eccl. 1.17 . 1 Pet. 1. O anima ! erige te , tantivales . Aug. in Psal. 103. Ephes. 2. Mark 5. John 10. Mat. 18.10 Psal. 16.11 Psal. 50. Matth. 21.28 , 30. Luke 12. 1 John. ● . Joh. 1.12 . Acts 5.31 . 2 Cor. 6.17 , 18. Psal. 51. 1 Joh. 5.3 . John 14.23 , 24. Heb. 8.10 . Deut. 32.6 Psal. 69. 1 Joh. 5.1 . Revel . 1. Joh. 18.11 Psal. 43. John 9.4 . Eccl. 4.10 . 2 Pet. 3. Col. 1.20 . Isa. 53. His Sermon before the House of Commons 1660. His Books of the Reasonableness of the Christian Religion . 
A27044	----	A sermon preached at the funeral of that faithful minister of Christ, Mr. John Corbet with his true and exemplary character / by Richard Baxter. Baxter, Richard, 1615-1691. 1680 Approx. 83 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A27044 Wing B1416 ESTC R17576 12395210 ocm 12395210 61124 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27044) Transcribed from: (Early English Books Online ; image set 61124) Images scanned from microfilm: (Early English books, 1641-1700 ; 269:8) A sermon preached at the funeral of that faithful minister of Christ, Mr. John Corbet with his true and exemplary character / by Richard Baxter. Baxter, Richard, 1615-1691. [2], 36 p. Printed for Thomas Parkhurst ..., London : [1680] Date of publication from NUC pre-1956 imprints. Errata on p. 36. Advertisement on p. [1] at end. Reproduction of original in University of Chicago Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Corbet, John, 1620-1680. Funeral sermons. Sermons, English. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL Of that Faithful Minister of Christ Mr. John Corbet . With his True and Exemplary CHARACTER . By RICHARD BAXTER . LONDON , Printed for Thomas Parkhurst , at the Bible and three Crowns at the lower End of Cheapside . A Funeral Sermon . 2 Cor. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. It is not expedient for me doubtless to glory : I will come to visions and revelations of the Lord. I knew a man in Christ above fourteen year ago ( whether in the body I cannot tell , or whether out of the body , I cannot tell , God knoweth ) such an one caught up to the third heaven . And I knew such a man ( whether in the body , or out of the body , I cannot tell : God knoweth ) How that he was caught up into Paradise , and heard unspeakable words , which it is not lawful for a man to utter . Of such an one will I glory ; yet of my self will I not glory , but in mine infirmities . For though I would desire to glory , I shall not be a fool ; for I will say the truth : but now I forbear , left any man should think of me above that which he seeth me to be , or that he heareth of me . And lest I should be exalted above measure through the abundance of the revelations , there was given to me a thorn in the flesh , the messenger of Satan to buffet me , lest I should be exalted above measure . For this thing I besought the Lord thrice , that it might depart from me . And he said , My grace is sufficient for thee : for my strength is made perfect in weakness . Most gladly therefore will I rather glory in my infirmities , that the power of Christ may rest upon me . IT is but lately that we were here lamenting the loss of this City and the Church of God , in the removal of an excellent Saint ; we are now come on the like occasion . It is a year of Jubile for holy souls , and a harvest for heaven , The ripest are gathered , and the green and sowre fruit is yet left on earth : But Oh what a heavy judgement is it , to the needy world , which wants such lights , as God is taking in . But we are not the Choosers ! It s well if we be obedient Learners , and can follow such to life in the Holy path . The Text read to you hath so much matter of Instruction that will excuse me if I scarce name the most . It is part of Pauls Vindication against the accusers of his Person and Ministry , which were some Erroneous Judaizing Teachers . He confesseth that glorying is an unexpedient thing , and sounds like folly ; but yet in case of necessary defence , it may be modestly and sincerely done : Especially the opening of those Divine Revelations and gifts which makes for the strength of the Faith of others . The Explication shall be taken in as we go . Observ . 1. It is no new thing for the wisest and holiest of Christs Ministers to be accused even by the Teachers of Christianity . For 1. There are many Erroneous Teachers , that are confident they are in the right , and oppose the Teachers of Truth as if they were the erring men . 2. And there are Worldly , Proud , Malignant Hypocrites , who bring their unsanctified Hearts into the sacred Office , and manage it as men do common Trades , but with greater enmity and strife . 3. And there are abundance of ignorant or halfwise injudicious men , who have self conceitedness enough to be peremptory and confident , but neither knowledge nor humility enough to perceive their own weakness and mistakes . Vse . 1. Therefore let it not become a scandal to you if you hear some Teachers accusing and vilifying others . 2. And think not that a Minister is erroneous or faulty , meerly because others , though of great name , do accuse him , or so represent him . It hath still been so , and while Satan is Satan , and man is Corrupt man , and there is so much darkness and so much Worldly Temptations , and Cross Interests , it will be so : And Preachers will be made the common and dangerous hinderers of Preachers ; And where they have Power will silence them , and disgrace their work . Observ . 2. Glorying or boasting is in it self an inexpedient thing . It savours of Pride , and Selfishness , and Folly , when it is not necessary and just . And therefore all Christians should be backward to it . Observ . 3. Yet that which is so inexpedient , may on just occaons become good , and a duty . That is , 1. When it is made needful to Gods honour , and the vindication and success of our Ministry and the Truth . And , 2. VVhen these are our true ends . And , 3. VVhen we speak nothing but the Truth . Vse . III. O that men knew how great a sin it is , by their confident Errors and rash Accusations , to put Christs Ministers upon such a defence ; much more to seek their silence and destruction . 2. And here you see that inconveniencies will not excuse us from necessary duties ; nor prove that all is unlawful which hath such . What is it in this confused and imperfect VVorld that hath not its inconveniencies ? In Government , both Monarchy , Aristocracy and Democracy , absolute and limited , have their many inconveniencies . In Churches , the power of People and Pastors , equality and subordination , riches and poverty , severity and lenity ; to use Discipline or neglect it , have their inconveniencies . In Worship , imposed words of free , and all humane forms and modes have their inconveniencies . In Houses , a marryed life and a single , to have Children and to have none , to have servants or none , to have much business or little , to be high or low , rich and poor , to rule greatly or severely , have all their inconveniencies . In our conversations to be yielding or not , to converse with few or many , with high or low , to speak or to be silent , have all their inconveniencies . And yet there are men that on one side can silence Christs faithful Ministers by hundreds or thousands and persecute the true Members of Christ , and cast out true discipline , and corrupt the Churches , and justifie all this by urging some inconveniencies . And there are others that can unchurch most Churches in the World , and separate from their Worship , and think the charge of inconveniencies will justifie all . And so we should have no Government , no Ministry , no Worship , no Families , Wives or Children , or Servants , no Books , no Trades , no Food , no Physick , if all meer inconveniencies forbid them . By this our instance Solomon may be understood , what it is to be Wise and Righteous overmuch , some are so Wise and Righteous ( materially not formally ) that they can find faults in all persons , all duties , all speeches , all actions , and on pretence of doing all better , would hinder us from doing what we can , and undo all as if it were for amending , not but that inconveniences may make actions sinful . But the great part of Christian prudence lyeth in holding the ballance , and trying wisely whether the good or hurt , the benefit or inconvenience do weigh down ; We shall never Preach or Pray , nor converse with mankind without some inconveniency . Observ . 4. Divine Revelations acquainting the soul with Heaven , are matters most worthy of lawful , humble , modest Glorying . It was Pauls Heavenly Visions which he gloryed in as his advancement , when he had mentioned his many persecutions and sufferings in the way . These tend to that perfection and felicity of souls : In these men have to do with the glorious Jehovah , the Angelical Chore , the heavenly Society , our glorified Head , our highest Hopes , and matter of the greatest everlasting joys . O if God would but give you and me this Heavenly sight , and let us but once see what Paul saw , what little things would Crowns and Lordships seem to us when we look down from such an height ? What trifling should we think most of the busles of this world ? what toyes and dreams , their wealthy honour and sinful Delights . I should then say , Now I see what it is that we seek and hope and suffer for , what it is to enjoy God and our Redeemer : And therefore now I know , what it is to be a Beleiver , a Saint , a man indeed . O what a help to mortification would such a sight of Paradise be ? How easily should we after resist temptations , deny the Flesh , contemn the world , and hate our sins . O how it would overcome all these distrustful trembling fears of death , and make us long , and grown and cry , to be with Christ ? VVhat life would it put into all holy duty ? How easily should we bear our short afflictions ? How would it mellow our sowre contentious minds toward one another , and teach us better whom to love and live in Peace with , than pride and VVorldliness or Faction will teach us . Fellow Christians , Though you and I may not expect such Raptures , and Extasies as Paul's ; yet we have the Gospel of Jesus , a Divine Revelation of this same heavenly glory ; not to be set light by , because we see it not our selves , It is by the Son of God that saw it , and now is there preparing it for us ; it is by a sealed certain word . And the heavenly beams are sent down from him upon our hearts , to shew it us and lead us up . VVe are capable of a lively beleif of the full assurance of hope , of the pledges , earnest , and first fruits ; and of rejoycing with unspeakable glorying joy . We are capable in our manner , and are sure of traffick for heaven , and with heaven , of sending up our treasures , and there conversing in spirit as in the City which is our home , and hearing by Faith the joyful harmony of the heavenly Songs and Praises of Jehovah . Here we are capable of such a powerful touch with the Loadstone of Divine Love , or to have our Spirits so refined and sublimated , as shall make it as natural to them to make upward towards Christ , and long for full and perfect union . O had we lived as Beleivers should have lived , how much more of heavenly mindedness , and delight might we have attained than we have done ? O thank God for the Gospel revelation , and beg grace to bring it in power on your hearts ; And then , let worldlings take their earthly portion ; VVe can spare them all that hindereth not the gathering and edification of the Church , and the heavenly interest of souls . Observ . 5. There is a third Heaven and Heavenly Paradice , where are the concerns and hopes of holy souls . Paul was thither taken up ; had he no interest there , no hopes , no friends , no business there ; VVhy then should he have been rapt up thither ? How many Heavens there be , and why it is here called the third , I will not interrupt your more necessary thoughts , by conjecturing enquiries : Most say the Air is called the first , the Starry Heaven the second , and the place of the glorified Spirits , the third ; but these are vain conjectures . No man knoweth how many there be , the Globes or Stars are at vast distance from each other , some great Philosophers have been tempted to think that VVorld is infinite as an adequate effect of infinite Power , because God hath no unactive power ; All this is prophane rashness . The Heavens which are our inheritance are the place where perfect Glorious Spirits shall live in blessed Society with Christ and one another ; joyfully beholding the Glory of God , and feeling the delights of mutual Love ; And yet there are different degrees of Glory from the different degrees of the Capacity of Spirits : Whether also from any difference in the place and communicating Causes , we shall shortly better know . There are more sorts of Spirits thatn we can now know . Though I know not how to receive Aquinas's Doctrine that no two Angels are of the same Species ; the diversity as well as the incomprehensible Glory and Numbers , are unknown to us . Those that God employeth under Christ as his Pursuivants , Messengers , and Servants for his Church , are called Angels : Whether there be orders over orders quite above Angels , and how Angels differ from the perfected Spirits of the Just , we know not . As it is designed for Saints , its Glory consisteth , 1. In the Glory of the Place . 2. In the perfecting and glorifying the Natures and Persons that enjoy it . 3. In the Glory of the Heavenly Society , Christ , Angels and Saints . 4. In the Glory of their high and excellent work , to Love and Magnifie God for ever . 5. In the Communication of the Joyful Love , and Light and Life of God , upon these glorified Spirits . O what doth every one of these words signifie ! Is not this a Paradise indeed , that is a place of purest greatest pleasure ? Vse . 1. And are we not taught by such a glass as this , how Great and how Good a God we serve ? O look up to the Heavens , and see what he is by that which he hath made . Yea , it s said Psal . 113. 6. that he humbles himself to behold the things in Heaven ; as well as upon earth . O sinners ! what a God do you despise , neglect , and forget ! and what a Heaven do you fell for fleshly lust , and to feed a Corruptible Body for the Grave ! O Christians , what a God have we to serve and fear ! and how Zealously and purely should we serve him ! What a God have we to trust and hope in , and how great a sin is it to distrust him ! What a Heaven have we to seek and hope for , and how chearfully and constantly should we do it . Alas , our cold Hearts , and slothful Lives , and worldly Cares , and sinking Spirits , beseem not such a God and Heaven . Were we designed but to inhabit the Sun , or some resplendent Star , how high is it above this Earth ? Shall we creep only on Earth and feed on dust , and defile our Souls as if we were preparing them by Sin for Hell , when we have a third heaven , and Paradise to look up to , and seek and hope for ? Doth Satan say , what is that to thee , that is so far above thee . It is to us ; it is the place where the Glory of God is which we seek ; where our glorified Head is . The place of holy Spirits , whither also Henoch and Elias were Translated : where Abraham , Isaac and Jacob live ; whither Christs Spirit went at Death , and where he received the believing Thief ; where Lazarus is in Abrahams bosom ; which Stephen foresaw , and to which he was received . It is the place which we are set on Earth to seek ; dearly purchased ; surely promised ; to which Gods Spirit is now preparing us : and of which it is our pledge and seal . Were it not for such an end and hope , how vain were Man , and what a dream this World. Take Heaven from us , aud take our Lives , our Joyes , yea , more than many such lives as these : O that we could be more deeply sensible for what we are Christians , and for what we hope ! what holy , patient , joyful Christians should we then be . But it is not a wavering Belief , a divided heart , and a few cold strange and staggering thoughts of Heaven , that will do this , as we desire it . Observ . 6. Souls are not so closely tyed to the body , but now they may be rapt up into Paradise , or the third Heavens . When Paul could not tell whether it was in the body or out of it , it sheweth some how the Soul was there , and that its possible it might be out of the body . Obj. If it were in the body , the body must go with it : If out of the body it must leave the body dead . Ans . It might be in the body and not take up the body : If man were born blind , the Iucid Spirits , and visive faculty would act only within : But as soon as a Miracle opened his eyes , he would see as far as the Sun and Stars . And the Sun sends down its beams even to this Earth . Should God open this dark Lanthorn of the Body , we little know how far a Soul may see without any separation from the body : Did not Stephen's Soul in the body see Christ in Glory ? And if it went out of the Body , it followeth not that it must be separated from the body and leave it dead . When London was on fire , how high did the flame go above the fuel , and yet it was not separated from the fuel : A Soul can stay in the body , and yet not be confined to it as a Chicken in the Shell ; but may see , and mount above it to the Heavens . Vse . Therefore think not of Souls as you do of Bodies , which are Circumscribed in their proper places . We know not what formal thoughts to have of the dimensions or locality of Spirits : Somewhat such eminenter they have , ( for they have individuation and numeral quantity , and some passivity ) but not formaliter as gross bodies have : While the Soul is in the Body , it worketh on it , and is a Substance distinct from it , and such a form as hath also its own form ; even it s formal Power or Virtue , of Vital Activity , Sensitive and Intellective Perception , and Sensitive and Rational Appetite . It is Active Life it self , as the Principle : It perceiveth it self , and loveth it self , it understandeth what other Spirits are , by it self ; It remembereth innumerable things past : It riseth up to some knowledge of God. It can seek , love , and obey him , and all this though not out of the body yet above any efficiency of bodily Organs . O what a sad part of Mans Fall is it , to lose so much as the World hath done , of the knowledge of our selves . And to begin to know our selves , our souls , and how Man differs from a Beast , is the first part of recovering knowledge , leading up towards the knowledge of God , which is the highest . O then , Sirs , do not only own the heavenly dignity of Souls , but use your Souls accordingly . Are they good for no better ▪ than to serve the Body in Lust and Appetite , and keep it in motion and some Pleasure , or at least from stinking a while in the World , Sinners , hear and consider , If you willfully Condemn your own Souls to Beastiality , God will Condemn them to perpetual Misery . Yea , you do it your selves , and pass from bruitishness to the Devilish Nature and Woful State. Observ . 7. The things of the Heavenly Paradise are to Mortal Men unutterable . That is , 1. Such as cannot be uttered . And , 2. Such as must not be uttered . It is not lawful to Paul that saw them . Not that nothing of it may or must be uttered : Christ hath brought Life and Immortality to Light : They are great things and glorious which are by him revealed . Enough well believed and used to overcome the Temptation of this Flesh and World , and to raise us to a holy Life , and joyful Hope , and comfortable Sufferings and Death . Christ best knoweth the just measure of Revelation meet for Earth . Candles must serve for narrow and dark Rooms , and are more worth than all the Gold on Earth : The Sun by day must not come too near us lest it burn us up , but send us its beams at the distance that we can bear them . And all Souls are not here meet for the same measures ; Much less for that sight which the glorified enjoy . The pure in heart do see God , Mat. 5. and even here more than impure Souls . 1. There is no humane Language that hath words fit to reveal that part of the heavenly things which God hath shut up from us as his secrets . Mans words are only fitted to Mans Use and to Mans Concerns , and not to Angels and the secrets of Heauen : We speak not a VVord of God himself , which signifieth formally what God is , but only analogically or by similitude , and yet not in vain . Paul saw , and holy Souls see , that which no humane Language can properly express . 2. And if it could , yet mortals could not understand it : No more than a Language which they never heard . 3. And Paul had it revealed in a manner suited to his own use , and not in a manner meet for Communication . 2. And it was unlawful also to utter it . For God saw not all that meet for the dark world of undisposed sinners , which was allowed to one eminent Saint . 2. Nor would he have so much more revealed by a Minister than the son of God from heaven ; had himself before revealed . 3. And the revelation is to be suited to the fruition . Full knowledge is fit only for those that must fully enjoy it . Vse . Therefore remember with what measures of heavenly knowledge , we must be here content , so much as Christ hath revealed and is suitable to a distant life of Faith. I have known some that have run into greater calamities than I will mention , by an expectation of visible Communion with Angels ; and others by rash conceits of Visions , Dreams and Prophetical Revelations : But the common Errour of Christians is , to content themselves with a feeble Faith ( or at least get no better ) and then think it should be made up by somwhat like to sight or corporal sense , and to be unsatisfied because they know no more than by beleiving they can reach to : As if beleiving were but an uncertain apprehension , ( with which we are unsatified ) and we are not content to live on that which God hath revealed , but we would fain know more , before we are ready for it ; whereas we must explicitly beleive all that is explicitly revealed , and implicitly beleive and trust God for the rest . VVe are here used to live by sight and sense , and the soul is strange to such apprehensions as are quite above sense and without it . And fain we would have God bring down the unseen things to these sensations and perceptions : And we would fain have distinct and formal knowledge , of that which God hath but generally revealed . It is somewhat excusable for a soul to desire this , as it is the state of perfection to which we do aspire . But it is not well that we remember not more that sight and full fruition , are reserved together for the life to come ; and that we live no more thankfully and joyfully on so much as we may in the body by beleiving know . Quest . What may we conjecture those things are which Paul had seen and must not utter ? VVhy should we enquire , when they must not be uttered ? VVe may mention a possibility to rebuke our bold unquiet thoughts . Our souls would fain have not only Analogical , but formal conceptions of the essence , substance , glory , immensity , eternity of God. Hope for much in heaven ( but never for an adequate comprehension ) But this is the very highest of all those things which are not to be uttered , and therefore not to be here attain'd . Our souls would fain be perfect extensively and intensively in Philosophy , and know Heaven and Earth , the Spheares , or Orbs , or Vortices ; the magnitudes , number , distances , motions , and the nature of all the Stars , and the Compagination of the whole frame of Being . But this is unutterable , and not here to be known . Our souls would fain know more of the Angelical nature ; what such Spirits are , whether absolutely immaterial as meer acts and virtues ; or substances which are pure matter , and what their number and differences are , and how vast and many and distant their habitations , and what are their offices on Earth or elsewhere ; and how much they know of us and our affairs , and in what subordination Men , Churches and Kingdoms stand to them , and they to one another , and how they are individuated , and how farre one : But all these are unutterable , and lockt up from us . Our souls would fain know whether there was any VVorld before this Earth , and the Creation of the six dayes ; and whether there was any spiritual Being , which was an eternal effect by emanation from an eternal Cause , as Light from the Sun : And whether the Sun , and Stars are intellectual or sensitive , and exceed man in form as well as in matter , and what the noble nature of fire is . But these things are unutterable and so not knowable to us . Our souls would fain have more sensible perceptions of themselves , as to their substance , and their separate state ? Whether they are substances utterly immaterial , how they are generated ? How they subsist , and act out of the body ? And how they do enjoy ? How they are indivuate , and yet how far one ? How far one or not one with Christ , and one another ? Whether they are divisible in substance as continued quantities , as well as in number as quantitates discretae : What place and limits do confine them ( being not infinite ) ? How far they have still sensation ? And how they see , Praise and enjoy God ? And how they converse with one another ? And how farre they know the things on Earth ? And how their state before the Resurrection differs from what it will be after ? And how far the soul will be instrumental in the raising of the Body : But all these are unutterable things . We would fain know more of the decrees of God , and how all his acts are Eternal , and yet produce their effects in time ? How they are many , and yet but one , producing divers and contrary effects . Many such things inquisitive nature would fain know which are unutterable . But this must satisfie us . 1. That sinful souls , and dark , in a dark body , and a dark World , are not fit for so great a Light , nor capable of it ; It will put out our eyes to gaze so neerly on the Sun. 2. That Christ hath revealed so much of the greatness and certainty of the heavenly glory , as he seeth meet and suitable to Gods holy ends and us . 3. That the Church hath so much clearer a revelation than the Heathen and Infidel World , as should make us thankful for our Light. 4. That if we believe the revelation of the Gospel soundly , we may live a holy joyful life , and die in the Peace and Triumph of our hopes . 5. That it is not by sight , but by Faith that we must here live , in our VVilderness expectant state . 6. That the more we cleave to God , and live by Faith above the Flesh and World whilst we are in it , the clearer and sweeter our apprehensions of heaven will be . 7. That God must be trusted implicitely about that which is yet unknown to us , as well as explicitly for what we know . And , 8. That what we know not now , we shall know hereafter and the day is neer . Let these things quiet our souls in health and sickness , though we are yet in darkness as to the unutterable things . 9. And always adde , that what we know not , Christ knoweth for us , to whom it belongeth to prepare the place for us , and us for it , and to receive us . Had we but a Friend in heaven whom we could trust , we could partly , take up with their knowledge . Our head is there , and the Eyes that we must trust to are in our Head. But how was Paul in danger of being exalted above measure , by the abundance of Revelations ? Answer , 1. It might have been above the measure meet for man in Flesh , and so unsuitable to his present state . 2. It might have been unto sinful Pride , as the Angels fell from God , and as Adam fell , desiring to be as a God in knowledge . Observ . 8. Even Heavenly Revelations may be made the matter and occasion of unmeet and sinful Exaltation . For , 1. It is the nature of sin to turn all our objects into it self to feed it . Not as they are without us in esse reali , but within us in esse cognito , the idea's in our minds . Austin saith indeed , that Grace is that quo memo male utitur , but he must mean it . 1. As in it self . 2. And efficiently , Grace never doth evil . But objectively in the Idea or remembrance of it , it may be abused to pride . 2. And the greatest and most excellent objects as ours , give Pride the greatest advantage . Heavenly Revelations are far more excellent than Gold , and Dominion and VVorldly Pomp. Children are proud of fine Cloths , and VVordly fools of Vain-glory ; but Saints may be more tempted to be proud of VVisdom , Holiness and things above the reach of others . 3. And Satan knoweth how to fetch . Temptations from the Highest , Best , and Holiest things : And his Malice being as much against them as against us , he will be here most malignantly industrious . Vse VVe see then that Pride is such a sin , as the holiest Saint is not fully secured from , no not when he hath been hearing unutterable words , and seeing the Heavenly Paradise it self : No not if he came down from the third Heavens , ( and bring his unperfect Nature with him ) Though he came newly from Converse with Angels ; Much more when he cometh from the most fervent Prayers , or holiest Meditations , or most heavenly and successful studies , and from hearing the most Seraphick Preacher , or Preaching as such an one himself : He is not out of danger , when he newly cometh from the most Self-denying acts of Mortification , or the greatest Victory against Temptation , or the greatest Suffering for Christ . VVhat a sad description do Cyprian and Epiphanius make of the miscarriages of some Confessours that had offered to die for Christ . Let none therefore abuse the Grace of Christ , and the Doctrine of perseverance , by thinking that it sets him above all danger or fears of falling , unless he can say that he is better than Paul was , and hath seen and heard more than he did in Paradise , or than Peter did with Christ , and Moses and Elias on the Holy Mount. O that this Age did not loudly tell us , how much the real or supposed knowledge of Divine things , may be abused to sinful Exaltations ! By one side , even by most famed Teachers , to contempt of others , and Lording it over the Heritage of God , and wracking and rending his Church by their needless , yea wicked comvulsive imposing devises . And by other side , by hurtful unwarrantable Censures and Separations , and speaking evil of the things which they know not . Have you heard and seen more of heaven than others ? Be then more Holy , Loving , Merciful and Peaceable , and liker those in Heaven than others : Read over and over Jam. 3. shew out of a good Conversation your works with meekness of wisdom : For the wisdom from above neither befriendeth Enmity to Piety or Peace , but is first pure , then peaceable , &c. But how is Paul kept from being exalted above measure ? God gave him a thorn in the flesh . Note , Observ . 9. God seeth our danger when we see not our own , and saveth us from that which we saw not , or had not else prevented . Thanks to him , and not to us . But how doth God do it ? By a Thorn in the Flesh . Observ . 10. It is better that the flesh smart , than the Soul be overmuch exalted . No pain or suffering of the Flesh is so bad as Pride , nor hath so bad effects . Vse . Why then do so little fear Exaltation . How greedily do some Religious People desire it ? How impatient of any thing that crosseth it and humbleth them : How little do they lament it and confess it . Is Pride so rare or so small a sin ? even among Preachers and zealous men . And why do we so much fear every Thorn in the Flesh : Every Sickness , Pain , or Cross , as if Pride could be prevented or killed at too dear a rate ? And why do we quarrel with God for our sufferings as if our Disease were not so bad as his Remedy . Who ever heard you in health cry out of your Pride , as in Sickness you do of your Pain . It 's a happy Thorn which lets out this corrupt aud pestilent blood . But what was this Thorn in the Flesh of Paul. Answ . The Greek word signifieth a sharp stake , Pale , nail , stub , or Thorn , or any such sharp thing that runs into the flesh , as it falls out with barefoot Travellers among such Thorns and Stubs . It s strange how many Expositors came to take up that injurious conceit that it was fleshly lust ; which hath not the least colour in the Text. 1. Lust wou'd be rather likened to a Fire or Itch , than to a Thorn. 2. It would be called an alluring rather than a buffeting . 3. Paul had a Life of Labour and Suffering , which would keep down flesly Lust . 4. This Thorn is given him , as sent from God to save him from sin ; But where is God said to give men lust to save them from Pride . 5. This Thorn was the buffeting of a Messenger of Satan . But it is not like , that Satan could so excite Lust in Paul. 6. Paul prayeth thrice that it might be taken from him : It is not like that Satan could so follow him with Lustful motions , and that Paul would not have mentioned fasting and other means of Cure. 7. God doth not yet say that he will yet take it from him , but under his weakness manifest his sustaining Grace : which sounds not like an answer of a Prayer against Lust . 8. Paul is vindicating his Ministry against Accufers , by mentioning his Infirmities , that is , his bodily Sufferings and his Revelations ; and is the telling them of his Lust a meet means for this ? 9. It is called his weakness ; which is his usual Title for his Sufferings ; but you may see Rom. 7. that he calleth Lust by more odious names . I doubt not but it was some bodily Suffering which was this Thorn , but whether by Persecutors or by a Disease is the chief doubt : Many think that it was by Persecution . 1. Because it was by a Messenger of Satan . 2. Because wicked men are in Scripture likened to Thorns . I more encline to think it was a fit of some violent pain in the flesh , and most likely the stone ( or some such thing ) which indeed is a Tormenting Thorn in the flesh . For 1. VVe read of his frequent Persecutions , but never that he so named them , or that he so much prayed against them , but rejoyced , as Christ bids such , with exceeding joy : Mat. 5. 11 , 12. And when he and all the Apostles so much exhort Believers to rejoyce in such Sufferings for Christ , is it like he would here tell men how he prayed against it ? And as to the Reasons for the contrary sense , 1. VVicked men are called Thorns as hurtful , and so are other hurting things . Christ had a Crown of Thorns on his head , Joh. 19. 5. and Paul must feel one in his Flesh . Job 41. 2. Prov. 26. 9. & 22. 5. Hos . 2. 6. & 9. 6. Any thing hurtful is likened to Thorns . 2. And Satan is in Scripture usually mentioned as Gods Executioner , even in trying his Children . It was into his hands that Job was put : Hurting work is fittest for an evil and destroying Angel. He would sift the Apostles as wheat , by outward affrighting as well as inward Tempting . However suffering it was . Observ . 10. A Thorn in the Flesh is one of Gods means to keep the best from being overmuch exalted . You have heard that the best may need it ; 1. And the Flesh hath so much hand in our sin , that it is fit to bear its part of suffering . 2. And it is the most ignoble part , and therefore its suffering hath less of hurt , and less to signifie Gods displeasure . Soul sufferings are the sore sufferings . And it is the Soul that is the chief Agent in our Duties , and therefore where it is spared we are least disabled for Gods work , and our Communion with him . 3. And the nearness of Body and Soul is such , that God can use the Body to keep the Soul in a humble , and a safe Condition . Vse . Mistake not the Nature and meaning of the Flesh's sufferings . Grudge not at God , if he exercise thus his greatest Saints : VVonder not if the best men have sharp persecutions , pinching wants , and painful sickness , a long and sharp tormenting stone , or other such like Thorn in the Flesh . 1. It is but the Flesh , in our British part ; common to Beasts : If Flesh must die and rot , why may it not first feel the Thorn. 2. VVe grudged not at that health and youth and ease and pleasure of it , which was the danger and temptation to the Soul , why then should we grudge at the pain which tendeth to our Cure. 3. If you feel not the need of suffering , you know not your selves : Did you know your Pride , and overmuch Love of Flesh and Ease , you would say that Pain is a Physick which you need , were it but to help on your willingness to die . 4. Pain here depriveth us of none of our true Felicity ; it hindereth not Gods love to us ; it keeps us not from Heaven : Lazarus was in a fairer way than Dives . It takes nothing from us , but what we Covenanted to forsake for Christ . 5. Do we not find that we are better when we suffer than when we are high ? Were Religious People better when Victories and Successes did lift them up than they have been in their sufferings . Did they live then more humbly , peaceably and heavenly ? 6. The Thorn will soon be taken out ; Flesh will not endure long and therefore this pain will not be long ; a few more painful Nights and Days , and the Porter which we fear , will break open our Prison Doors , and end these weary grievous sufferings . Vse . 2. And think not the Thorn is a mark that such are worse than others . Paul was not worse ; and shall we Censure such as he . Vse . 3 But let us all know the use of suffering , what cure hath this Medicine wrought ? Blessed be our wise and gracious Physician , we find it a powerful though unpleasant Remedy . It keepeth Lazarus from the sins of Dives ; from living a worldly sensual Life ; and loving the prosperity of the flesh instead of heavenly true felicity : It keepeth us from a beastly living to our appetites and lust ; which would divert and deprave the spiritual appetite : It keepeth us from being deluded by worldly flatteries , and looking for a portion in this Life , and laying up a Treasure on Earth , and from growing sensless and impenitent in Sin. It awakeneth the Soul to serious expectations of Eternity , and keepeth us as within the sight or hearing of another World , and tells us to the quick that we must make ready to Die , and to be judged , and that we have much more to do with God than with man , and for Heaven than Earth ; It taketh down Pride , and all excessive respects to humane approbation , and keeping us still in the sight of the Grave , doth tell us what mans body is , Mors solae fatetur , Quantula sunt hominum Corpuscula , Juv. What faithful Soul that hath been bred up in the School of afflictions doth not by experience say that it was good for him ? How Dull , how Proud , how worldly might we else have been , and trifled away our lives in sloth and vanity . And it is not for nothing that our Thorns ( or Nailes ) in the Flesh are kin to the Nailes that pierced our Saviour on the Cross , and that we tread in his steps , and as Cross-bearers are thus far conformable to his sufferings . Be patient than under the Pain , and careful to improve it , and thankful for the Profit . And let not the Soul too much condole the flesh , as if it had not at hand a better Habitation and Interest . It is but this Vile body , Phil. 3. 19. lent us for a little time , as our Clothes till Night , or as our Horse in a Journey ; when we have done with them , be content of Gods separation ; and till then let us not take our Corrector for our Enemy . I groan too much , Lord , I complain too much , I fear too much : but my Soul doth acknowledge the Justice and Love and Wisdom of thy dealings , and looketh that this Thorn should bring forth sweet and happy fruit , and that all the Nailes of my Cross being sanctified by the blood of my Crucified Redeemer should tend to make me partaker of thy Holiness . But who put this Thorn into Pauls Flesh ? It was one of Satans Messengers . Observ . 11. The sufferings of the holiest persons in the flesh , may be the buffettings of a Messenger of Satan . No wonder ! He that hath got somewhat of his own in us all , defiling us with sin , if he also may answerably be permitted to afflict us : He possessed many in Christs time , and it was Devils that made them dumb , and deaf , and mad ; whom Christ at once delivered from Devils and Diseases . He is called the Accuser and destroyer , and he that had the power of Death . Heb. 2. 14. whom Christ by Death and Resurrection Conquered . Christ calleth his healing the Palsie man , the forgiving of his sin ; and James saith , upon Prayer and Anointing , the sick should be healed , and his sins forgiven . And for the Cause of sin , many Christians were sick and weak , and many fallen asleep . I cannot say that Good Angels may not hurt men , and execute Gods Judgments ; but Scripture maketh evil ones his ordinary Executioners . Vse . Therefore it is no proof that a man is not a Child of God , though the Devil have permission to Torment his Flesh , Rev. 2. 10. The Devil shall cast some of you into Prison . Please God , and Satan hath no Power ; and Christ will take take out the Thorn ere long , which Satan is permitted to put in . But how doth Paul endure the Thorn ? He prayeth that is might depart from him . Observ . 12. The best men are sensible of the suffering of the Flesh , and may pray God to take it from them . Grace doth not make the Flesh insensible ; Nor separate the Soul from it , though it set us above it ; nor make us despise it , though it shew us a higher Interest and better Habitation , and teach us to bear the Cross , and resign the Body to the Will of God. A Godly man may groan under his Pain , and take it as a fruit of sin , and an act of the Chastizing Justice of an offended Father , and pray against it as hurtful , though not as a Remedy . They that ignorantly dispute that because Christ hath suffered all our Punishment , therefore there is no Penal hurt in Pain or Death , confute themselves if they complain under it , or pray against it , or desire such Prayers from the Church or any . Yea , one use of the Thorn is to awaken and quicken us to Prayer : Like Jonas's Storm . Vse . Go then to God in all affliction , but not with carnal discouraged hearts . He maketh you thus feel the need of his Mercy , that you may with the Prodigal think of home and cry for Mercy , and abuse it no more . Christ did not blame the blind and lame for crying out , Jesus , thou Son of David have mercy on us . Nor the Canaanite VVoman for begging for the Crums ; is any afflicted let him pray , and send for the Elders Prayers . The Thorn in the Flesh will make us feel ; and feeling will teach us to repent and pray , and prayer is the means of hope for the deliverance of Body and Soul. Grace maketh us not stupid , yet there are some that think a man behaveth not himself like a Believer if he cry and pray that the Thorn may depart ! What think they of David , in Psal . 6. and 17. and 88. And many more ? What think they of Christ that prayed , that if possible the Cup might passe by him . He did it to shew that even innocent nature is averse to suffering , and death through Grace makes us submit to the Will of God ; ( we continue men when we are Beleivers , we must mourn with them that mourn , and yet not love others better than our selves ; nor feel their Thorns more sensibly than our own . VVe must neither despise chastenings , nor faint . But how doth Paul pray ? Doth he make any great matter of of his thornes , He besought the Lord thrice , that it might depart . Observ . 13. Even earnest and oft Prayer is suitable to sharp Afflictions . There is a kind of Devils , and so of Satans thornes , which go not out but by fasting and prayer , no not by Christs own Apostles . The sense and means must be suited to the malady . God can do it upon one prayer , or upon none , but we are not so easily fited to receive it . And Paul in this also is conformed to Christ , who in his Agony pray'd thrice against his Cup , though with submission Vse . 1. You see here that the Apostles gift of healing , was not to be used at their own will , nor for their own flesh that it might not suffer ; but for the confirmation of the Faith , when it pleased the Holy Spirit . Troplainus and Epaphroditus might be sick , and Timothy need a little VVine with his VVater , though Paul had the gift of healing . Vse . 2. O let our pains drive us all to God , who hath not some ? Sicknesses are all abroad , what house , how few persons have not some ; and yet is there a Prayerless house , or person ? If Faith have not taught you to pray as Christians , methinks feeling should teach you to pray as men ? I say not that prayer must shut out Food and Physick , but Food and Physick will not do , if prayer prevail not with the Lord of all . Vse . 3. And think not thrice or continued praying to be too much , or that importunity is in vain , Luk. 18. 1. Christ spake a Parable to this end , that men ought always to pray and not wax faint . VVhether God deliver us or not , prayer is not lost , it is a good posture for God to find us in , we may get better if we get not what we ask . Obey and Pray , and Trust God. But what answer doth the Lord give to Pauls thrice praying . He said , My grace is sufficient for thee , and my strength is manifested in weakness . 1. It was not a promise that the thorn should depart . 2. It seems to be rather a denial at the present , and that Paul must not be yet cured of his thorn ; for it is called a weakness that must continue for the manifesting of Gods strength : and what was the sufficiency of grace and strength for , but to endure and improve the thorn ? 3. But this promised grace and strength is better than that which was desired . Obs . 14. Even oft and earnest prayer of the greatest Saint , for deliverance from bodily pains , may not be granted in the kind , or thing desired . For , 1. we are not Lords , but beggars , and must leave the issue to the donor . And God hath higher ends to accomplish , than our ease or deliverance . It 's meet that he should first fit all his actions to his own will and glory , and next to the good of many , and to his publick works in the World ; and then to look at our interest next . 2. And we are utterly unmeet judges of matter , manner , time or measure what God should give us for the body , and how much , and how , and when . When should we be sick , or pained , or persecuted , or dye , if all our prayers must be absolutely granted . We know not how much better God is preparing us for by pain , and bringing us to by dismal death . He will not keep us from grace and glory because our flesh is loth to suffer , and to die . 3. And in this Paul also was conformed to Christ : He was heard in the thing that he feared , when in his agony he prayed with strong cryes : but it was not by the removing of the bitter cup , but by divine strength and acceptance : And so it is with Paul ; sufficient grace and strength to bear , is the thing promised . Vse . 1. We see then that they are mistaken that think Christs promise of giving believers whatever they ask , will prove him a breaker of his promise , if the strongest believer receive not all that he asketh for the body . Was not Paul a strong believer ? All that God hath promised , and we are fit to receive , God will be sure to give . 2. Let not unbelief get advantage by Gods not granting such prayers for the body . Say not , Why then is it my duty to pray ? 1. You know not before-hand but God may give it . Possibility bids you beg . 2. Why did Christ pray against his Cup ? 3. You lose not prayer : you draw nearer God : you exercise repentance and desire : you signifie your dependance : you are prepared for much greater gifts . Obs . 15. When God will not take the thorn out of our flesh , and deliver us when we pray , from bodily sufferings , he will be sure to do better for prepared persons , even to give them his sufficient grace , and manifest his strength in their pain and weakness . It is not for want of Love or Power that he lets us tumble on our beds in pain , or lie under slanderers or persecutors rage . He that with a word could make the World , with a word can save us from all this . But if we suffer not , how shall suffering-graces be exercised , faith , patience , self-denial , and hope ? Is not grace better than ease or life ? How shall we get the benefit of suffering , if we feel it not ? How shall grace and divine strength be manifested to our selves and others ? Quest . What is it that Grace is sufficient for ? Ans . 1. Not to set us up above the frailties of humanity and mortality ; nor to raise us to the joy that souls in heaven have . 2. Not to every one alike , but in our several measures : some fear pain and death more than others : some have greater patience and joy , and long to depart and be with Christ . But to all the faithful it shall suffice , 1. To keep them from revolting from Christ , and repenting of their choice and hope . 2. To save them from charging God foolishly , as if he did them wrong . 3. It shall keep them from damning despair . When Satan sifteth them , Christs intercession shall keep their faith from failing : Grace shall humble them , and save them from sin , and the flesh and world : they shall cast soul and body upon Christ , and trust him in hope in their several degrees . And those that have been more believing , heavenly and fruitful than the rest , are likest to have the greatest peace and comfort , especially in their greatest need . Quest . And how is Gods strength manifested in our weakness ? Ans . 1. It is manifested to our selves , by keeping us from sin , and sinking into despair , and enabling us to bear , and trust , and wait , and usually in the peace or joy of hope : We know we are insufficient for this our selves : When flesh and heart , as natural , fail us , God is the strength of our hearts , and our portion for ever , Psal . 73. 26. We do not think oft before that ever we can bear and overcome , as grace enableth us . 2. And it 's manifest oft to others , who shall see that power of grace in the sufferings of believers , which they did not see in their prosperity . Vse . 1. Let not then our own weakness and insufficiency too , much distress us with fears of suffering and death ; yea , when we feel the thorn , let us not forget our help and strength . By Grace here is meant , the living and merciful help of God , especially giving us the inward strength by which we may not only bear , but improve the sufferings of the flesh . This body was not made to be here incorruptible or immortal ; we were born in sin , and therefore born to pain and death . We have lived in sin , and no wonder if we live in sorrow : but the sufferings of our Redeemer have sanctified our sufferings . The Cross is not now such a cursed thing , as guilt had made it . He took our suffering flesh and blood , that he might destroy by death , the devil that had the power of death , and deliver us who by the fear of death , were all our life-time subject to bondage , Heb. 2. 14. Our pain prepareth us for endless pleasures , and our sorrows for our Masters joy . When we have suffered with him , we shall reign with him : He liveth , and we shall live by him : He is risen , and we shall rise by him : He is in Glory , and we must be with him . In the mean time his Grace is sufficient for us , not only in health and ease , but in all our pain and sickness : He is not so unskilful or unkind , as to give such physick to his own , which shall do them more harm than good . Though it be grievous at the present , it brings forth the quieting-fruit of righteousness : but we must first be exercised therein . Let us not then be his impatient patients : Grace can support us and overcome . Men are not sufficient : Our wit , our power , our worthiness are not sufficient : but God's grace is sufficient : If ease and life had been better than Grace and Glory , we might have had them : But God giveth us better than flesh would chuse . Though the body be weak , the head weak , the memory weak , the stomack weak , and all weak , yet God is strong , and his strength will support us , and bring us safe to our journeys end . Lazarus lay among dogs in weakness at the rich mans doors , but the Angels convey'd him in strength to Abrahams bosom . We must lie , and languish , and groan in weakness , but Omnipotence is engaged for us : We must die in weakness , but we shall be raised in power , by him who will change these vile bodies , and make them like to his glorious body , by the power by which he can subdue all things to himself , Phil. 3. 20 , 21. Let us therefore lift up the hands that hang down , and the feeble knees , Heb. 12. 12. Looking to Jesus the Author and finisher of our saith , who for the joy that was set before him , endured the Cross . And let us beg more for divine grace and strength , than for the departing of the thorn . Grace is better than ease and health . If the soul be our nobler part than the body , the health of it is more desirable . Bodily ease is common to bruits and wicked men : strength of Grace is proper to Saints : Ease and health in this life are short ; but Holiness will be everlasting . Health fits us for fleshly pleasure , but Holiness for Communion with God. O pray not carnally , for the flesh more than for the spirit , for earth more than for heaven . Pray , that while the outward man is perishing , the inward man may be renewed day by day ; and that our light afflictions , which are but for a moment , may work for us an exceeding and eternal weight of glory , while we look not at the temporal things which are seen , but at the eternal things , which are unseen to us , 2 Cor. 4. 16 , 17 , 18. Why should we grudg at any sufferings , which are for the glory of Gods grace and strength : As Christ said of Lazarus , This sickness is not unto death ( that is , the end of it is not to end his life , though he dye ) but that the glory of God may be revealed . So pain and death are not Gods ends , but the manifesting of his grace and strength . But , alas , it is not only the flesh that is weak , but Grace it self , ( as it is in us , though not as it is in God and of God ) ; nor is it flesh only that hath the thorn , but the heart or conscience also hath its part . The spirit of a man ( if sound and well ) will sustain ( his bodily ) infirmities : But a wounded spirit who can bear ? If faith were not weak , if hope , and love , and desire were not weak , the weakness of the body might well be born . If sin and guilt were no wound or thorn in the soul and conscience , we could be more indifferent as to the flesh , and almost as quietly bear our own pain and death , as our neighbours . Though it 's hard to say is Tertullian Nihil crus sentit in nervo , cum animus est in coelo ; yet our content and joy would overcome the evil of our suffering . But , alas , when soul and body must be both at once lamented , this , this , is hardly born ! Lord ! seeing it is thy sufficient Grace , and not my bodily ease which I must trust to , and my weakness must manifest thy strength : O let not Grace also be in me insufficient and weak ! O let not Faith be weak , nor Hope , nor Love , nor Heavenly desires and foretasts be weak ! Nor Patience and Obedience weak ! Head is weak , and heart is weak ; but if Faith also be weak , what shall support us : At least let it be unfeigned and effectual , and attain its end , and never fail . Flesh is failing , and health ( as to its proper strength ) is failing . But be thou my God , the strength of my heart , and my portion for ever . And what ever thorn the flesh must feel , yet let me finish my course with joy . Amen . I have run over many things in a Text so suitable , that I could not well spare any of them . Those that well knew our Deceased friend , will say that except Pauls extraordinary rapture , and Apostolical priviledges , in Pauls case I have been describing his . I come not to gratifie the interest of any of his Relations , to speak to you according to custom of a stranger whom I knew not ; but for the honour of Gods grace , and our own edification , to tell you what I knew by my most faithful and familiar friend . It is almost forty years since I heard him preach in the City of Gloucester ; there was his enterance , and there he lived ( under a Papist Bishop of the Protestant Church , Godfry Goodman , as his last Testament in Print professed ) there he abode during the Civil Wars , and wrote the History of what happened there . He was after removed to the City of Chichester , and from thence to Bramshot in Hamshire , and silenced with the rest , he was cast out , where he continued till 1662. He lived peaceably in London without gathering any Assembly for publick Preaching . Dwelling in Totteridg with Alderman Web , his great love drew him there , to remove to me , with whom a while he took up his habitation . In all the time that he was with me , I remember not that ever we differed once in any point of Doctrine , Worship , or Government Ecclesiastical or Civil , or that ever we had one displeasing word . The Kings Licenses encouraged his old flock at Chicestor to invite him thither , though they had the help of another Nonconformist before , with whom he joined with love and concord . God many years afflicted him with the disease that was his death ; while the pain was tolerable to nature , he endured it , and ceased not Preaching till a fortnight before he was carried up to London to have been cut . But before that could be done , in about a fortnight more he died . This is the short History of his course . But I will next give you his true Character , and then tell you how like his case was to Pauls here in my Text , and then tell you to what use I do all this . I. He was a man so blameless in all his Conversation , that I may say as I did here lately of another ( Alderman Ashurst ) that I never heard one person accuse or blame him , except for Nonconformity , and that difference from others in these divided times , which his Book expresses . Of which more anon . II. Were it not that I have said we never differed , and so made my self an incompetent Judg , I should have said that I thought him a man of great clearness and soundness in Religion , much by the advantage of the calmness and considerateness of his mind . III. He was of so great moderation and love of peace , that he hated all that was against it , and would have done any thing for concord in the Church , except sinning against God , and hazarding Salvation . In the matter of the five Articles , or Arminianism , he went the reconciling way , and I have seen a Compendium of his thoughts in a Manuscript , which is but the same with what I have delivered in my Cath. Theol. but better fitted to Readers that must have much in a few words . He constantly at Totteridg joined in all the Worship with the Publick Assembly , and had no sinful separating Principles . He was for Catholick Union , and Communion of Saints , and for going no further from any Churches or Christians than they force us , or then they go from Christ . He then Preached only to such Neighbours as came into the house between the times of the Publick Worship . He was for loving and doing good to all , and living peaceably with all as far as was in his power . Something in Episcopacy , Presbytery , and Independency , he liked , and some things he dislikt in all ; but with all sorts lived in love and peace , that did seek the furtherance of mens Salvation . Many parts of Conformity he could have yielded to , but not to all , nothing less than all would satisfie . IV. In all he was true to his Conscience , and warpt not for a parties interest or faction . If all the Nonconformists in England had refused , he would have conformed alone , if the terms had been reduced to what he thought lawful . And he studied that with great impartiality . V. He managed his Ministry with faithfulness and prudence : He took it for heinous Sacriledg to alienate himself from the Sacred office to which he was devoted , though men forbad it him . But he thought not the same circumstances of Ministration necessary to all times and places : He was not for open preaching to great numbers , when it was like by accident to do more hurt than good : Nor yet for forbearing it , when it was like to do more good than hurt . He spared not his flesh , but held on from year to year under his great pain of the Stone in the bladder , till within a month before he dyed . Much less would the prohibition of any restrain him , to whom God gave no such forbidding-power . VI. He served God with self-denial , not with any selfish or worldly designs : He never lookt after preferment or riches , or any great matters in the world : He had daily bread , and was therewith content . VII . He suffered his part in our common lot 1662. Aug. 22. ( ejected and silenced with about 2000 more ) with as little murmurring as any man that I knew : I never heard him dishonour the King , nor speak much against those by whom he suffered , or rip up their faults , unless a rare and necessary self-defence be called an accusing them . I never heard him so much as complain how much Church maintenance he was deprived of , nor of the difficulties of his low dejected case . VIII . He was great hater of that base pride and envy , which possesseth too many of the sacred office , who grudg if others be preferred before them ; and if the people go from them to others for their greater edification , and think themselves wronged if they be not followed and applauded , either above , or equal with more worthy men : He was very careful to preserve the reputation of his brethren , and rejoyced in the success of their labours , as well as of his own , and a most careful avoider of all divisions , contentions , or offences . And he was very free in acknowledging by whom he profited , and preferring others before himself . IX . He was very much in the study of his own heart , by strict examination , as his Cabinet-papers , which may come to light , make known , as I had also occasion otherwise to know . X. By this examination he was confidently assured of his own sincerity in the true love of God , and of holiness for it self , and such-like evidences which he wrote down , renewing his examination as occasion required : And though he had known what it was to be tempted to doubt of the life to come , he was fully setled against all such doubts and temptations . XI . But though he had a setled assurance both of the truth of the Gospel , and the life to come , and of his own satisfaction and sincerity : yet so lively were his apprehensions of the greatness of his approaching change , and the weight of an everlasting state , and what it is to enter upon another world , that he was not without such fears , as in our frail condition here , poor mortals that are near death are lyable to . And indeed fear signifieth a belief of the word of God , and the life to come , much more than dull insensibility : But he signified his belief both by fear and hope , and strong assurance . XII . He had the comfort of sensible growth in grace . He easily perceived a notable increase of his faith , and holiness , and heavenliness , and humility , and contempt of worldly vanity , especially of late years , and under his affliction , as the fruit of Gods correcting-rod . I have truly given you the description of the man , according to my familiar knowledge . I shall yet review the similitude of his case with this of Paul described in my Text. I. Paul was accused by envious , contentious Teachers : And so was he ; Though I never heard any one person else speak evil of him ; as is said , They that upbraided not Paul with his former persecution , nor had any crime to charge him with , yet accused his Ministry : As they said of Daniel , We shall find no fault against him , except it be concerning the law of his God. His Preaching and Writings , though all for peace , were the matter of his accusations : The Bishop blamed him for Preaching , even when the King had licensed him : And a nameless Writer published a bloody Invective against his Pacificatory-book , called The Interest of England , as if it had been written to raise a War. The enemies of Peace were his enemies . II. He took boasting to be inexpedient , as Paul did : And when he was silenced as unworthy to be suffered in the Ministry , he once offered a modest defence to the Bishop , and wrote a short and peaceable account of his judgment about the sin of Schism , in his own Vindication . III. He had ( though not the Extasie of Paul , yet ) great knowledge of things Divine and Heavenly to have been the matter of his glory . IV. The heavenly Paradise was the place of his hopes , where he daily studied to lay up his treasure , which had his chiefest thoughts and care . V. He found by experience that an immortal soul is not so tyed to this body of flesh , but that it can get above it , and all its interest and pleasure , and live on the hopes of unseen glory . VI. As he knew the incapacity of mortals , to have formal and adequate conceptions of the state of the heavenly Paradise and separated souls ; so he submitted to Gods-concealing Will , and lived on the measure of Gospel-revelation . VII . He knew the danger of being exalted above measure , by occasion of holy Knowledge ; and how apt man is to be so puffed up . VIII . God himself saved him from that danger , by his humbling wholesome sharper remedy . IX . A Thorn in the flesh was Gods remedy to keep him in a serious humble frame : Three great Stones were found in his bladder , and one small one in a corrupted Kidney : And how painful a thorn these were for many years , it is easie to conjecture . X. Satan was permitted to try him as Job , not only by the pain of his flesh , but also by reproaches , as aforesaid , and by casting him out of his Ministry , as unworthy to preach the Gospel of Christ , unless he would say , swear , and do all that was by men imposed , and the rest of those afflictions which are contained in such an ejected , impoverished , calumniated state , are described in the late and former experience of may such . XI . Though I never heard him pray against poverty or reproach , yet for the liberty of his Ministry he did , that he might preach that Gospel of Salvation . And pain forced him to have recourse to God for deliverance from the thorn in his flesh . And if Christ and Paul prayed thrice with earnestness , no wonder if continued pain made him continue his suit to God. XII . As Christ was heard in the thing which he feared , and yet must drink that cup : and Paul instead of the departing of the one , was promised sufficient grace , and the manifesting of Gods strength in his pain and weakness ; so it pleased not God to take away the Thorn from our dear Brothers flesh , but he did better for him , and gave him his supporting help , and an increase of grace , and shewed his own strength in all his weakness ; and also hastened his final deliverance , beyond expectation . And now he is past all , at rest with Christ , and all the blessed : We see not them , but they see God , and God feeth us , and is preparing us for the same felicity : And if it be by the same means , and we must bear the Cross , and feel the Thorn , it will be wholesome and short , and good is the will and work of God. Lord , let me not account ease , honour or life dear to me , that I may finish my course with joy , and the Ministry received of the Lord , and come in season and peace to thee . And is not this Providence of God , and this example of our deceased friend of use to us ? Yes , no doubt of manifold use . I. It is of great use to all the Land , to good and bad , to observe Gods threatning in the removal of his servants : O how many excellent Christians and faithful Ministers of Christ , have been taken hence within a few months : The same week we hear of four or five more besides our brother , and some of them the most excellent useful men . And is it not time , 1. To repent of our neglect of such helps as God is now removing ? 2 And to be presently awakened to use them better before the rest be taken away ? Alas , poor Souls , what a case are you in , if you dye , or the word be taken from you , before you are regenerated and prepared for a better life ! It is not so much their loss and hurt as yours , which Satan endeavoureth in silencing so many hundred such : And it is your heavy punishment more than theirs , which God inflicteth by their death . O speedily repent , before that death have stopt the mouths which call'd you to repentance . And it should awaken the best to prepare for death , and for publick suffering : It seems there is some great evil to come when God thus takes away the best . Yea , if it should be a forerunner of a better state , yet all save two of the old stock that dishonoured God in the Wilderness must fall , and it was by bloody Wars ( a dreadful means ) that Joshua and the new generation were to possess the Land of promise . II. It is of use to us unworthy Ministers of Christ who yet survive . 1. It calleth loudly to us to work while it is day , for our night is near when we cannot work : Death will shortly silence us all more effectually , than men have done . Do Gods work prudently , do it patiently , peaceably , and in as much concord and true obedience as you can : But be sure you do it , whoever forbid it , or be against it , as long as God or your selves have not rendered you uncapable . Whatever silencers say against it , Necessity is upon you : God calls for it : Souls call for it : The charge is dreadful , 2 Tim. 4. 1 , 2. your Vows call for it : Satans malice , and the number of Soul-betrayers and murderers must provoke you : our time is short : Souls are precious : Christ the chief shepherd dearly purchased them , and will judge you according to your works : It will not justifie your neglect to say , Men forbad me : Sufferings were prepared for me : Bishops and famous Divines wrote learned Books to prove that preaching was to me a sin , and that I was bound to forbear it when forbidden . 2. And it telleth us that we as well as others must prepare for the sharpest tryals from God. No thorn in the flesh so sharp and painful , which we may not feel . No death so violent or sudden but we may undergo . Love and hatred are not known by outward events , prosperity or adversity . A great difference Solomon acknowledgeth between the good and the bad , the righteous and wicked , him that sacrificeth ( or worshippeth God ) and him that doth not ; him that sweareth ( perjuriously or prophanely ) , and him that seareth ( such ) an Oath : some are loved of God , and some are hated : And this difference is manifest in such disposals , even of prosperity and adversity , as tend to their greater holiness and happiness , which shall manifest the difference fully and for ever . But outward events manifest it not in themselves : All such things come alike to all : yea , the Cross is more laid on the godly , than the wicked . O therefore away with the two Disciples desires of Church-preferment and worldly dignity , and prepare to drink of Christs Cup , and be baptized with his baptism , Eccles . 9. 1 , 2 , 3. Matth. 20. 22 , 23. Learn daily how to bear slanders and persecutions from men , even from Christian Teachers ; and how to lie in fleshly pains night and day , and how to die : and all this in faith , and peace , and joy , at least in the quiet hope of everlasting joy . III. And without any disgracing or provoking design , but meerly in conscience and compassion to the Souls of the people , and of our Reverend Brethren themselves ; I do humbly intreat the Right Reverend and Reverend Imposing Clergy , to lay by a while , if possible , all unrighteous prejudice and partiality , and worldly interests and respects , and consider that they also must die , and as they will stand to it at last , to resolve these Questions : I. Whether those Terms of Church-Concord and Peace be wisely and justly made , which are too narrow to receive such men as this ( for faith , knowledge , peaceableness , blamelesness , holines , &c. ) into the Ministry , Communion of their Church , or to endure themout of a Jayl ? Whether wise and good men could find no better ? And whether Christ ever directed the Church to exclude such , or did not plainly require the contrary ? And whether the Apostles ever excluded such , or made such Rules ? II. Whether they think in their hearts that it were better all the good were undone , which hath been done by Nonconformists these 18 years to the Ministerial furthering of knowledge , repentance , holiness and salvation , than that such should have preached the Gospel when forbidden ? III. Whether it will be peace to your consciences at the Judgment of Christ , that any of you have furthered the silencing of such , and their other sufferings ? IV. Whether they that have written and preached against their Preaching , or for their silencing , and the execution of the Laws against them , or perswaded them to give over their work themselves , and reproached and accused them for doing it , be not engaged in this frightful Cause ? V. Is it not gross partiality , if you will cherish men of ignorance , vitiousness , or far less worth , while such as these are thought intollerable , meerly because the former are more obedient to you , than fear of sinning will suffer these to be . VI. Was that Church therein guided by the Spirit of Christ , which made the Canon which ipso facto excommunicateth such ? VII . If you had known as many of the ( about ) 2000 silenced , and as well as I have done , how much of the grace of God shined in them , Is it possible that any man that hath the true fear and love of God , and sense of everlasting things , could ever by any pretences of Church Government or Order , or upon any byas of interest , have consented to their silencing and sufferings ? Some will think that in partiality I over-magnifie men , because they were of my own mind and party : I have ( besides some pious Women ) written the Characters , and published the praises of divers ; of Mr. Rich. Vines , Mr. John Janeway , Mr. Joseph Allen , Mr. Henry Stubbs , Mr. Wadsworth , and now Mr. John Corbet , and lately one Layman , Alderman Ashurst ; and he that hath now received them , whom such as you cast out or villified , knoweth that I have in knowledge of them , and love to Christ , whose grace shined in them , spoken simply the truth from my heart ; and it is in a time and place where it is fully known , and feareth no confutation . And the History shall live to the shame of Church-dividing tearing principles , and all thorny hurtful dispositions , and to the encouragement of the faithful , and the imitation of those that in time to come , shall by saith , patience , and well-doing , seek for immortality and eternal life , by serving our Redeemer , and pleasing God. FINIS . ERRATA . PAg. 3. Line 26. for great , read gentle . Pag. 4. l. 1. for our , r. one . l. 34. for grown , r. groan . p. 5. l. 11. for are sure , r. measure . l. 37. after that , r. the. HIS Writings published are , 1. His History of Col. Massy's Military-Actions at and near Glocester . 2. The Interest of England , 1st and 2d Part. 3. A Discourse of the Religion of England , asserting , That Reformed Christianity , setled in its due Latitude , is the Stability and Advancement of this Kingdom : In two Parts . 4. The Kingdom of God among Men : With a Discourse of Schism : and an Account of himself about Conformity . 5. His secret Self-employment is now to be Printed . Containing , 1. Memorials for his own Practice . 2. His Evidences upon Self-examination . 3. His Thoughts in his last painful Afflictions . What else may hereafter see the light , we yet know not . Besides his Labour in Compiling Mr. Rushworth's first Volume of Historical Collections . 
A26816	----	The way to the highest honour a funeral sermon, on John XII, 26, preach'd upon the decease of the Rnd Tho. Jacomb ... April 3, 1687 / by William Bates ... Bates, William, 1625-1699. 1687 Approx. 115 KB of XML-encoded text transcribed from 69 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26816 Wing B1131 ESTC R14324 12718166 ocm 12718166 66264 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26816) Transcribed from: (Early English Books Online ; image set 66264) Images scanned from microfilm: (Early English books, 1641-1700 ; 973:5) The way to the highest honour a funeral sermon, on John XII, 26, preach'd upon the decease of the Rnd Tho. Jacomb ... April 3, 1687 / by William Bates ... Bates, William, 1625-1699. [8], 128 p. Printed for J. Robinson ..., London : 1687. Reproduction of original in Union Theological Seminary Library, New York. Advertisement, Errata: p. [8] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jacombe, Thomas, 1622-1687. Bible. -- N.T. -- John XII, 26. Funeral sermons. Sermons, English -- 17th century. 2004-09 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE WAY TO THE Highest Honour . A FUNERAL SERMON , On JOHN xii . 26. Preach'd upon the Decease of the R nd THO. JACOMB , D.D. April 3. 1687. By William Bates , D.D. LONDON , Printed for J. Robinson , at the Golden Lion in S. Pauls Church-Yard , MDCLXXXVII . TO THE Right Honourable ELIZABETH Countess-Dowager OF EXCETER . Madam , I Present a Sermon to your view , that drew forth your Tears in the Hearing , and is like to be a revival of your Sorrow in Reading ; but I could not without Indecence decline the inscribing it to your Name . 'T is design'd to the precious Memory of one , whose Piety and Prudence had render'd most worthily and affectionately respected by you : One who for Forty Years faithfully served you in the Affairs of your Soul , and in that long space there was a continual Circulation of Favours on your Part , and Observance on his . As his Presence and Counsel , and Example in your Family was an excellent Blessing and dearly prized by you , so in proportion your afflicting Grief rises for the loss of him . But you are instructed to be content with the Divine Disposal : And our Gracious God by withdrawing intermediate Comforts , calls you to more intimate and Heavenly Communion with Himself . I might here take a just occasion to speak of your eminent Vertues , and of your serious Religion that crowns the rest : For then Praise-worthy Excellencies may be duely and safely represented , when he that Commends is not in danger of falling into Flattery , and the Person Commended is not in danger of being swell'd with Pride : And such is your excellent and conspicuous Goodness , that it reflects a Lustre upon your Nobility , and is above Verbal Encomiums ; and your rare Humility is most relucent amongst your other shining Graces . But 't is needless to illustrate that Worth that is so visible to all . I shall only observe , that as you have been so happy as to find Wisdom , the true Spiritual Wisdom that directs us to our Last and Blessed End , the Wisdom that excells Rubies , and by an incomparable Comparison all the admired Things in the World : So the promised Reward of Wisdom has been your Portion : Length of Days are in her right Hand , and in her left Hand Wisdom and Honour . You are now come to Old Age , and are apt to complain ( such is your zealous Piety ) that , your Strength being spent , you are useless , and with Impatience desire a Dismission from hence . But as a Servant that stands and waits upon his Master's Pleasure , as truly serves him , as he that is most industrious in his Business ; so by an humble patient waiting upon your Heavenly Lord , till he shall call you to the Blessed State Above , you as truly please and glorifie him , as when your active powers were fresh and lively , and you went about doing good . Be encouraged , Good Madam , with unfainting Perseverance to expect the final Reward : For your Salvation is nearer than when you first believed . Let the Love of Christ always reign in your Heart , and the Crown of Glory be always in your Eye , that you may finish your course with joy . These are the most unfeigned Desires of him who is , Madam , Your very humble and faithful Servant , William Bates . ADVERTISEMENTS . A Short Description of the Blessed Place and State of the Saints Above . In a Discourse on the Words of our Saviour , Joh. 14.2 . Preached on occasion of the Death of Mr. David Clarkson . By W. Bates , D. D. A Plain Representation of Transubstantiation , as it is received in the Church of Rome , with the Sandy Foundations it is built upon , and the Arguments that clearly evert and overturn it . ERRATA . PAg. 29. in the Margent , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 102. l. 6. for ruines r. ruin'd . P. 104. l. 11. dele our selves . St. JOHN xii . 26. If any Man serve me , let him follow me ; and where I am , there shall also my Servant be : If any Man serve me , him will my Father honour . IF it so pleased the wise and soveraign Disposer of all Things , how much rather would I be an attentive Hearer of that blessed Servant of God who is now above , than preach his Funeral Sermon at this Time. That my sad Voice should be reserved for this mournful Service , is both contrary to my Desire and Expectation . O frail and faithless Life of Man ! Who would have thought that Dr. Jacomb , whose natural vigour and firm Complexion promised a longer continuance here , should have a period put to his Days , and that I should survive , whose Life has been preserved for many Years like the weak light of a Lamp in the open Air ? But he has finish'd his Work , and was more fit for Heaven : The last Lord's Day he entred into everlasting Rest : And I with you are still upon the Earth , that we may make a better Preparation for the Divine Presence in Heaven , and that Holy Assembly that serves him who sits upon the Throne without Imperfection or Intermission for ever . In order to this end , I have chosen the present Subject of my Discourse . In the Verse our Saviour gives a most important Command and indispensably obligatory to all Christians ; If any Man serves me , let him follow me : If he assumes the Title , and enters into the sacred Engagement of being my Servant , let his Carriage be answerable to his Condition , let him follow the Divine Example I have set before him . And since the way is narrow and be-set with Thorns , our Coelestial Leader who by the Cross ascended to the Throne , assures us of a blessed Retribution that shall infinitely out-weigh all the numerous and heavy Troubles to which we are expos'd in his Service ; all our grievous Sufferings shall end in Eternal Joys : Where I am , there shall my Servant be : And he is at God's right Hand , where there is fulness of Joy , and Rivers of Pleasure for ever . And all the Clouds of Disgrace and Contempt that darken our present State , shall be dispell'd and overcome by unfading Glory : If any Man serve me , him will my Father honour . Joy and Glory are the bright Sum of Heaven : The compleat Felicity that a stedfast Faith in our Saviour's Promises , opposes to the greatest Evils , all the Ignominy and Reproaches , all the Pains and Miseries that can afflict Life , or imbitter Death : The lively hope of it inspires his Servants with an invincible Courage and Patience to sustain what ever Evils for his Sake . I shall confine my Discourse to the last part of the Verse ; If any Man serve me , him will my Father honour : Having upon the like occasion treated of the Joy that shall recompence all the Sorrows and Labours of the Saints . The Proposition I shall insist on is this : God will crown the Fidelity and Constancy of Christ's Servants with the highest Honour . In the managing of the Point , I will consider , First , What the Service of Christ implies . Secondly , Upon what accounts 't is due to him . Thirdly , The final Reward that shall certainly attend it . Lastly , Bring it home to our own Bosoms by Application . First , What the Service of Christ implies . In the general Notion , to serve Christ , implies Obedience to his Will as the Rule of our Actions , with aims at his Glory as the End of them . His Will revealed in the Scriptures is a Rule eminently and exclusively . Eminently , for it has all the Perfections of a Rule : 'T is clear and compleat , sufficient to make us wise to Salvation , and to direct us in the Way everlasting . 'T is called the holy , acceptable , and perfect Will of God. 'T is a Rule Exclusively . To speak strictly , no Creature can be a Rule to another ; for they are all in an equal Line of Subjection to the Creator : One may be a Guide or Governour to another according to the Rule of God's Word . The Laws of Men cannot reach and bind the Conscience immediately , but by virtue of God's Command ; nor unlimitedly , but as they are consonant with his Laws . Now a universal respect to the Will of Christ , as the Rule of our Lives , is truly to serve him . And the aiming at his Glory in all our Desires and Endeavours , either actually or habitually , is an essential Ingredient in his Service . The actual Intention in every performance is not absolutely necessary : Many good Actions may proceed from the Influence of the habitual Intention : An Arrow that is directed by aim may hit the Mark , tho in its flight the Eye be turned off from it . But the ultimate scope of our Life , which ought to be often renewed in our Minds , must be to please and glorify Christ ; according to the Apostle's Expression , To me to live is Christ. I will more distinctly open these Things under the following Heads ; 1. The Church is a distinct Society from the World , of which Christ is the Head ; and the State of Christianity is a high and holy Calling ; and all who are brought into it by the outward Ministry of the Word , or in Conjunction with it , by the internal Grace of the Spirit , are obliged to the Faith and Obedience of the Gospel ; the same Duties and the same Rewards are common to all : And living according to that Spiritual State in Godliness , Righteousness , and Sobriety , is to serve Christ. Thus the Adoration , the Honour , the Homage we render to God , the making him the sole Object of our highest Love , an entire relyance on the Mediator for our Salvation , an earnest desire to please him in all Things , and an equal fear to displease him , the exercise of compassionate beneficent Charity towards Men ; briefly , a Holy and Heavenly Conversation , is the universal Duty of Christ's Servants . And that our Service be accepted , it must be performed with Humility , Zeal and Constancy . With Humility and Dependance upon the Mediator for Divine Grace and Acceptance . Every spiritual Act requires a Supernatural Power : Not a holy Thought or Word springs from naked Nature . Our Saviour tells his Disciples , Without me you can do nothing . As the Branches derive Life and active Sap from the Root that makes them flourishing and fruitful ; so from his sanctifying Spirit , ( that was purchased by his meritorious Sufferings , and is conferr'd by him in his Glory , ) we are made fruitful in every good Work : And in the beloved Son we are only accepted . This general Service due to Christ , must be done with Zeal . We are commanded to be fervent in Spirit , serving the Lord ; to work out our own Salvation , as the Apostle with most lively Emphasis enforces the Duty . Our most ardent Affections and active Powers are to be imploy'd in this work , remembring that our Lives are short and uncertain : Time flies upon the swiftest Wings : That the Work is of infinite and everlasting Consequence , in comparison of which our fervent Diligence in worldly Affairs , is like the throwing of Straws and Feathers with our utmost strength : remembring , that we are always under the pure Eye of our Divine Master , that will call us to an exact Account . To be cold and careless in his Service , disparages his Excellency , and will defeat our hopes : The Kingdom of Heaven is taken by violence . With Constancy . He delivered us from the Hands of our Enemies , that we might serve him without Fear , in Holiness and Righteousness before him all the Days of our Lives . The travail of Faith continues till heavenly Vision be brought forth , and the Labour of Love till the Reward be obtained . I will not insist on this , being to resume the consideration of it afterwards . 2. In the various Conditions of Life in this World , we are to serve Christ. The entire Man is the Object of God's tender Care and Providence , and accordingly he has wisely ordered divers Conditions , and special Callings of Men , wherein they are engaged , and employed for the Support and Comfort of themselves , and the publick Good. And as in a Circle , from every Point of it , a streight Line may be drawn to the Centre : so in the vast Sphere of this World , from every lawful Calling there may be a direct prosecution of our last and blessed End , the Glory of God in conjunction with our Salvation . There is no state of Life so low and mean , but a Christian may so manage it , as to excel in Holiness , and consequently Honour Christ : As Phidias that famous Sculptor expres'd his Art to Admiration , not only in Gold , and Marble , and Ivory , but in mean Materials , in Wood or ordinary Stone . The Apostle often inculcates this Lesson upon Servants , to obey their Masters with Fidelity and Cheerfulness , for ye serve the Lord Christ ; Col. 3.24 . Eph. 6.7 . It was to a mortal Man , and if it might be of a perverse humour , their Service was immediately addres'd ; but if from Conscience of their Duty to Christ , and a direct intention to please him , they performed it , that Respect sweetened and ennobled the Service . 'T is the Spirit and Perfection of Christianity to transform and elevate the lowest Actions : it makes the Service of a Slave to be Divine Obedience , which is the most free and noble Act of the reasonable Creature . From hence the same Apostle enforces the Duties of Servants , that they may adorn the Gospel of God our Saviour : The faithful Discharge of their Service redoubles the Lustre of the glorious Gospel , and recommended it to their Pagan Masters . And 't is equally true , that in every lawful Condition of Life , when Men are conversant in the Duties proper to it , with a respect to the Command of Christ , when their civil Actions are ultimately resolved into his Glory , they perform Religious Obedience . This is enjoyned in that comprehensive Precept , Whatsoever you do in word or deed , do it in the Name of the Lord Jesus Christ : that is , with a respect to his Will , and for his Honour . I shall only add that Diligence in our civil Callings , must always be in Subserviency to the great End of our general Calling , the Salvation of our Souls ; to which we are primarily and indispensably obliged . The Life of a Christian is a walking with God , and the way is in the performance of holy and civil Duties . And as Companions in a Journey are together all day , but have set times of refreshing themselves ; so a Christian in his coelestial Journey , is to walk always before God uprightly , in all temporal Affairs to regard his Presence , and every day at set times to draw near to him by Prayer and Thanksgiving , and to represent his Greatness and Glory in so solemn a manner , that there may be a serious habitual Constitution of Spirit respecting him in all his Actions . If there be a neglect of heavenly Communion with him , and of our spiritual State , and a perpetual Consumption of our Thoughts , Time , and Strength for secular Advantages and Interests , Men are Slaves of the World , not Servants of Christ. 3. The Service of Christ is more eminently performed in some special Offices ordained for the Glory of God and the publick Good. And such are the civil Magistracy , and the spiritual Ministry . 1. Magistrates the highest and subordinate in the Scale of Government , are by designation to their Office to serve him , They are called the Ministers of God , for the good of the People . Princes may be considered in a double Capacity , as Christians , and as Princes , and in both they are obliged to serve Christ. As Christians , by an inflexible necessity , without Priviledg or Dispensation they are bound to obey his holy Laws as strictly as every private Person ; as Princes , they are subject to him not only upon the account of his Deity simply considered , but his Office as Mediator . In his mortal State he did not exercise Regal Power , nor appeared with conspicuous marks of Royalty , for it was incongruous to his End : The Redemption of the lost World was to be obtained by Sufferings : But his Supremacy over the World , is a Prerogative annext to his being Head of the Church , a Title that infinitely transcends all Angelical , much more Human Principalities . He is stiled the Prince of the Kings of the Earth . Princes are commanded to kiss the Son , a Token of the Adoration , and Homage they owe to him . As Princes , they are to exercise their Power and Authority to repress Wickedness , and preserve the publick Tranquillity : For without the restraints of Fear , the most savage fierce Beasts would be less dangerous than Men to Men. They are to encourage Moral Goodness , and not only to promote the civil Prosperity , but eternal Felicity of their Subjects . Accordingly the Apostle exhorts Christians to offer up Prayers and Supplications for Kings , and all in in Authority , that we may lead a quiet and peaceable Life in all Godliness and Honesty . When Princes are inspired with Sentiments and Resolutions , becoming their Lieutenancy to the Lord Christ , when they govern their Greatness , and employ their Power in subserviency to his Interest , when they protect and encourage all that seek the Kingdom of Heaven , and the Righteousness thereof , as the clear direct way that leads to it , they shall obtain the brightest richest Crowns in the State of Glory : But those who are a Terror to the Good , and encourage evil Doers , their mighty aggravated Sins will sink them into the deepest Damnation . 2. Those who are consecrated to the Spiritual Function of teaching , and governing the Church , are in a peculiar manner the Servants of Christ , not as he is the Lord of the Earth , but of Heaven ; considering the Quality of their work and the End of it : For 't is wholly conversant about the Souls of Men , to open their Eyes , and turn them from Darkness to Light , and from the Power of Satan to God , that they may receive forgiveness of Sins , and inheritance amongst them which are sanctified by Faith that is in Christ : And as 't is express'd in other Words of Scripture , to translate them from the Kingdom of Darkness , into the Kingdom of his dear Son. This Relation extends it self from the highest Apostle to the lowest in the sacred Office : St. Paul frequently stiles himself the Servant of Christ : and by that Title he expresses any that are by office employed for the saving of Souls : The Servant of the Lord must not strive , but be gentle to all Men , apt to teach . As Christ is called the Servant of God by way of Eminency , and was anointed to to preach the Gospel ; so those who are dedicated to that Work , are his Servants in the most proper sense , and are to follow him , the most excellent Example , and highest Master in that Divine Work. This I will more particularly insist upon , being suitable to the present occasion , and lay down some Rules directing how the Ministers of Christ may serve him acceptably , so as to be rewarded in the Heavenly Glory . 1. They must by serious study furnish themselves with Divine Knowledg , and substantial Learning , for the Discharge of all the parts of their Office : To instruct the Ignorant , to refute the Erroneous , to reform the Unholy , and to comfort the Humble and Disconsolate . Our Saviour compares the Ministers of the Gospel unto a Man that is an Housholder , which brings forth out of his Treasure , things new and old ; 'T is his Duty to give to the Flock Meat in due season , for which not only Fidedelity but Wisdom is requisite . 'T is the Apostle's charge to Timothy ; Give attendance to Reading , to Exhortation , to Doctrine ; meditate on these things , give thy self wholly to them , that thy profiting may appear before all . If Timothy who had supernatural Gifts by Inspiration , was obliged to be intent and diligent in the application of his mind to the Mysteries of Godliness ; how much more should those who must acquire Knowledg by search and Industry , and the Divine Blessing upon it . As Fountains by secret Passages derive from the Sea the Waters that flow in their Streams ; so Ministers by reading and Contemplation , and Prayer in their Retirements , obtain the Knowledg of Divine Things , which they convey in their Sermons to the People . With the Notional , an Experimental Knowledg of Divine Truths , is absolutely necessary to a Minister to save himself , and most useful to save others . 'T is not a perfect Systeme of Divinity in the Head , not an universal knowledg of spiritual Things confined to the Brain , that has a saving Efficacy : 'T is not composing a Sermon with exquisite Art , and the delivering of it like an Orator , that makes him accepted with God. For without a cordial Sense of Divine Truths , he only lends his Tongue in that holy Service ; like a Reciter in a Scene , all he does is but external Appearance . God sees and requires the Heart : without it neither the Head nor the Tongue of a Minister , tho his Speculations are sublime , and his Words Drops of Gold , are of any value . And usually the Sermons of such are without profit to the Hearers . The sound of words only reaches the Ear , 't is the Mind convinces the Mind , and the Heart perswades the Heart . He that is strongly convinc'd of the Truth of eternal Things , he will speak of them with assurance , as an Eye witness , and in a lively manner : He that is burning in his own Breast , will inflame others ; but if there be no Spark of Celestial Fire in the Minister's Brest , if he does not value the Consequence of Divine Truths , he speaks of them without a deep concernment ; and a cold Preacher makes a careless Hearer : and the Sermon is lost in the Air between the Lips of the one and the Ears of the other . 2. The Matter of their Sermons must be the Doctrine of the Gospel revealed from Heaven to reduce Men to their Duty , and restore them to Felicity . This is the Tenor of the Commission given by our Saviour to his Apostles , Go teach all Nations , to observe all things whatsoever I have commanded you . The preaching unrevealed or trivial things , impertinent to the Salvation and Perfection of Souls , is directly contrary to the end of their Office. The wisest Method of recovering lost Sinners is to unfold the two Covenants , and represent the two Worlds to them . The first Covenant was with Man created in natural Righteousness and Holiness , but was of a short continuance : For by his rebellious Sin he made a deadly forfeiture of the Image and Favour of God , of Communion with him the Fountain of our Felicity . He is cut off from that blessed Life , and must remain in the state of Corruption and Death for ever without redeeming Mercy . 'T is a necessary preparative for the Conversion and Recovery of Sinners , to convince them of the guilt , pollution , and dominion of Sin , and the everlasting Hell that follows it , that they may be roused out of their Security to fly from the Wrath to come . The Terrors of the Lord make the first Breach into the Hearts of Men , and Grace victoriously enters , and subdues the reluctant Will. After the Conviction of Sin , 't is seasonable to convince them of the all-sufficient Righteousness of Christ ; that he is the Tree of Life , for the reviving dead Sinners , that he is Wisdom , Righteousness , Sanctification , and Redemption , a universal Remedy for all the Evils that lie upon Man in his fallen State. And 't is requisite to open the Terms upon which God offers his Mercy , the Law of Faith in the Gospel , that consists of Commands and Promises , both to check Presumption that flatters so many into Hell , and to prevent Despair that works as dangerously , though not so frequently , to the Ruin of Souls . That men may not from corrupt minds and carnal Affections misinterpret the Gospel , to live at ease in their Sins , a faithful Minister must shew them , that the Promises of Pardon and Salvation are made only to a certain order of Sinners , the repenting and reforming Sinners , that rely upon Christ alone for their acceptance ; that he is a King as well as a Priest , and none can regularly depend upon his Sacrifice without Subjection to his Scepter : In short the soveraign Balm of his Blood is to be applied only to those whose Hearts are broken for their Sins , and from them . And to raise and encourage drooping Spirits that feel the intolerable Burthen of Sin , and both from their Guilt and Unworthiness , and their Impotency to perform the Conditions of the Gospel , are apt to be hopeless of obtaining Salvation , the Gospel assures us that God is rich in Mercy , ready to receive humble contrite Suppliants : That although Sins are of different degrees of Guilt , and accordingly Conscience should be affected , and the Springs of Godly Sorrow be opened , yet God can as easily forgive ten thousand Talents as a few pence : that the Blood of Christ cleanses from all Sins , those that are of a Crimson dy , as well as from those of a lighter Tincture : That the Promise of Pardon is without limitation to all penitent Believers . And although in the fallen State Man is destitute of Spiritual Strength , no Man can come to Christ except the Father draw him ; though Carnal Lusts have fetter'd Nature , and captivated the Will , that Men cannot rescue themselves from the Bondage of Sin , yet Divine Grace is offered in the Gospel , to enable us to do what is impossible without it ; and the Holy Spirit is promised to all that sincerely ask it , who is stiled the Spirit of Love , and Power , and a sound Mind , with respect to his Heavenly Operations in the Hearts of Men. Therefore as it would be Folly in a Scholar that is invited to the School of a learned Master , to discourage himself from going , because he wants Learning : For that is to be obtained there , and only his Desire and Capacity of Instruction is requisite for his Admission : so 't is unreasonable for those who have a humble sense of their Sins and Misery , to be discouraged from coming to our Saviour ; for he is most willing to reconcile God to them by his prevailing Mediation , and to communicate Divine Grace that they may perform that Obedience which God will graciously accept . This is to imitate the Apostles , of whom 't is said , We preach not our selves , but Christ Jesus the Lord. 'T is of excellent use also for Preachers often to represent to Men the two Worlds , so vastly different in the Qualities , the Degrees and Duration of the Good and Evil Things that are enjoyed or suffered in them , that they may discover the Errors of their Ways before they come to their End , and Death opens their Eyes to see and lament what is lost and never to be recover'd . All the admired Things in the sensible World , are perishing Vanities ; like an inchanted Feast that feeds the Eye , without real Nourishment : But in the Coelestial World all is substantial , satisfying , and eternal . All the Evils , the Calamities , the Injuries , and Troubles suffer'd here , are no more to the Plagues prepared by revenging Justice for impenitent Sinners , than the slight razing of the Skin is to a deadly Wound in the Heart . Now the fundamental Delusion of Men is in valuing the present state of Things above what is Future , and infinitely better or worse . They think and call them only Happy , who live in Pomp , and flow in Riches and Pleasures ; but as vainly as the Heathens dignified their Idols , with the Titles of Coelestial Deities : They count them only miserable that are in Poverty , Sickness , and Afflictions here . And as 't is observed , by the great Physician , that if a delirous Person proposes his incohoerent Fancies , seriously as the Product of Consideration , his Case is more dangerous and hardly curable : So the solemn Folly of Men that think it reasonable to esteem what is present and sensible , above what is future and spiritual ; and accordingly to choose the present as the real substantial Good , and neglect the future as a matter of Fancy and Conceit , is hardly cured . Their Minds and Affections , their Aims and Desires center in the Earth : their Fears , Anxieties , Sorrows terminate there . And 't is one necessary part of the Minister's Work to devest the World of its Masquing Habit , that appears so rich and glittering in the Night by Torch-light , to strip it naked as it shall burn in the consuming Fire at the last Day : And to unvail the Glory of Heaven , and represent it to the Eyes of Christians so as to ravish their Hearts : In short , to make such a convincing Discovery of Things unseen , that Men may judg , that only the Saints above are truly and perfectly Happy , and only the Reprobates in Hell are really and finally miserable , and accordingly regulate their Lives . I shall add to this , that the Language of Sermons should be suitable to the quality of the Matter , and the end of that Divine Ordinance . A Minister must speak as becoming the Oracles of God : With solemn Expressions according to the Sanctity and Importance of the great Mystery of Godliness . The Apostle tells us his Speech was not with the enticing Words of Man's Wisdom . A Luxuriant flourish of Words , a vain Ostentation of Wit , debases the Majesty , enervates the Vigour , and corrupts the pure taste of the Gospel . True Eloquence is always suitable to the Subject , and springs from it ; as the native Beauty of the Countenance that springs from a sound Complexion of Body , and is not varnish'd with the Paint of Art. When the Truth of Eternal Things is planted in the Heart , and the vital Sense of them is shed in the Will and Affections , it will furnish us with fit and powerful Words to express them . Besides , in the managing of a sacred Argument , salus populi suprema lex esto : The Salvation of Souls is the Rule to which the Language of Sermons must be parallel . Divine Truths must be represented with those clear and solemn Expressions , as may powerfully affect the Conscience , and excite the practick Faculties of the Soul , with such weighty and serious Words , as may awaken Sinners to fear the powerful and terrible Judg of the World , and to hate Sin that provokes his Displeasure . The curious Contexture of Words of pleasant Sound without Substance , is an elaborate Folly : 'T is the framing a Net only fit to catch Flys , the vain Applauses of the injudicious , not to take Souls , the Divine Work of a Minister . And the Account must be woful for those Ministers to the Redeemer of Souls , whose Study , Thoughts , and Time are wasted for so guilty and base an end . 3. The Motives of their Affections and Endeavours in this Holy Service must be the Love of Christ and precious Immortal Souls . Our Saviour with repeated Earnestness recommends this to St. Peter , Lovest thou me , feed my Lambs , feed my Sheep . The Salvation of Souls is his dearest Glory , and satisfying Pleasure : As it was prophesied , that he shall see of the Travel of his Soul , and be satisfied : And our zealous Endeavours to save them from Death , is the natural and necessary Effect of our Love to him . A true Minister of Christ has a diviner Principle , a sublimer Soul , than to aim at carnal Fruitions , at temporal and terrestrial Rewards . The blessed End of his Office must be the End of all his studious Thoughts and Labours , the Honour of his Master in the Conversion and Salvation of Sinners . If the World be in their Eye and Heart as the Scope of their Ministry , they are guilty of the most unnatural Disorder by employing the most excellent means for low and sordid Ends , they use God to enjoy the World : this corrupts and stains their Service . Such Mercenaries are empty Vines , that only bring forth Fruit unto themselves : They have their Reward here . But the Love of Christ and Souls reigns in the Heart of a faithful Minister : this regulates his Work in order to their spiritual and everlasting Good. This will make him descend to the Capacity of the meanest , and plainly to instruct them in things concerning their Salvation . As Elisha put his Mouth upon the Mouth , and his Eyes upon the Eyes , and his Hands upon the Hands of the dead Child , and thereby conveyed a living Heat into him ; so a Minister should apply himself suitably to their Capacity , who are but Children in Knowledg . 'T is his Duty to raise the low Understandings , as well as to humble the high and swelling Passions of Men. This Love to Souls will inspire him with tender melting Affections : without which , unless God renews the Miracle of Aaron's dry Rod blooming and bearing Almonds , our Discourses will be barren , without Fruit in the Hearers . A plain Sermon dictated from the Heart with a holy Heat of Affections , makes a solid Impression upon the Hearers : When an elaborate Discourse , not animated with the Affections , is of little Efficacy . As a blunter Iron , if burning hot , pierces more easily and deeply into a Piece of churlish Wood , then a sharper that is cold . The Love of Christ and Souls inspires with Joy and Alacrity in his Service . No Element is heavy in its own Sphere . A mercenary Spirit performs the Work as an irksom Task ; but Love sweetens all the Duties of the sacred Calling , even such as are most distastful to the Carnal . This entitles to the blessed Reward . The Apostle saith , If I preach the Gospel willingly , I have a Reward : Otherwise his abundant Labours would be of no comfortable account at last . 3. The Ministers of Christ must with most faithful Diligence attend his Service . The Subject and End of their Work challenges this of them , The Conversion and Salvation of Souls . What earnest and repeated Calls are necessary to awaken those who are involved in carnal Security , to perswade them to love what they hate , and to hate what they love ? and when the Foundation is laid in serious Repentance , and the Work of Grace begun , what Diligence is requisite to raise it to Perfection ? How does the malicious incessant Enemy of our Salvation strive by a thousand Temptations to blast our Endeavours ? The Work of a Minister is not like the Work of an Artificer : A Statuary with long Labour cuts the Marble to form it into a noble Image , but he leaves his work at his Pleasure ; and when he resumes it , the Matter being durable , 't is in the same state towards finishing as when he left it . But the Heart of Man is of a strange Nature , hard as Marble and fluid as Water ; Heavenly Impressions are with difficulty made in it , and easily defac'd . When by many Prayers and Tears , many tender Addresses of Ministers the Heart is softened , and the Image of Christ , the Lineaments of his Divine Graces and Vertues are first drawn in it , without a continual Eye and Attendance upon the Work , how soon are those blessed Beginnings spoiled , and the carnal Lusts regain the Heart ? How hard is it to prevail with Men to enter into the narrow Way , and to preserve them from defiling Lapses in it , or woful Excursions into the pleasant ways of Sin , and to bring them safely to Heaven ? The solemn Adjuration of the Apostle to Timothy should excite Ministers with the most watchful Care and useful Diligence to attend their Work : I charge thee before the Lord Jesus Christ , who shall judg the quick and the dead at his appearing and his Kingdom : Preach the Word , be instant , in season , out of season ; reprove , rebuke , exhort with all long suffering and Doctrine . What Opiate can stupify the Conscience of idle Ministers so as not to be awakened by these ardent Expressions ? How can they appear before the most High , and Everlasting Judge ? What will be a sufficient Defence before his inlightned Tribunal ? What Apologies will skreen them from his fiery Displeasure ? Will their Ignorance , or Abundance , or Slothfulness excuse the neglect of their Duty ? They may deceive themselves with vain Allegations to palliate their Negligence , but God will not be mocked . If in the last Judgment those who neglected to feed the Poor with material Bread to support their Bodies , shall be placed with the Reprobates at the Left Hand of Christ , how can those whose Office it is to dispense the Bread of Life to Souls , and neglect to feed them , escape Condemnation ? The useful Diligence I have been urging upon Ministers , is not only necessary in publick solemn preaching the Word , but in seasonable applying it to particular Persons within their Compass and Care. Of this we have an excellent Pattern in St. Paul , who gives this Account of his Spiritual Work : We preach Christ , warning every Man , and teaching every Man in all Wisdom ; that we may present every Man perfect in Christ Jesus . A Minister should with watchful Diligence take all Opportunities for the saving of precious Souls ; and sometimes one short Lesson seriously applied to a Person in private , more powerfully , affects the Conscience , and moves the Affections , than a long and well studied Sermon . 4. The Servants of Christ must with Resolution and Constancy despise the Allurements and the Terrors of the World in performing the Duties of their Office. The Apostle declares his fixed Mind , I count not my Life dear to me , so that I may finish my Course with Joy , and the Ministry which I have received of the Lord Jesus : Tho amongst the pikes of a thousand Dangers he was never faint-hearted , much less false-hearted , in the Cause of Christ. The two principal parts of the Minister's Duty are to preserve the Truths of the Gospel inviolate , and to open and enforce the Commands of it in their spiritual Purity and Extent : They are stiled the Lights of the World , and the Salt of the Earth . All the Truths of the Gospel are of precious value , but not of equal clearness and moment : And Christian Charity should moderate between Dissenters in smaller Matters , who agree in the main Points of Religion . But those Truths of the Gospel that are primary and radical , and those that by necessary Consequence are deduc'd from them , require our most vigilant Care and Zeal to preserve them entire and untainted . 'T is a universal Duty respecting Christians , to search out the Truth as 't is in Jesus , to understand the Reasons of the Religion they profess , and to contend earnestly for the Faith once delivered to the Saints . But the Ministers of Christ who by virtue of their Office are Depositaries of the Truth , are chiefly obliged to assert and defend it : Especially when there are many Snares spread abroad to entangle ignorant and unstable Souls with dangerous Errors . Our Saviour has set us a pattern of our Duty , who declared , For this end was I born , and came into the World to bear witness to the Truth . They are false to the sacred Trust reposed in them , when , by Silence the Truth is in danger of being opprest . 'T is their Duty and Glory to be valiant for the Truth , when false Doctrines boldly oppose it , and poyson'd Arrows are shot into the Eyes of Men by erroneous Teachers . 'T is said of John the Baptist , He was not the Light , but as next in Dignity , he came to bear witness of the Light. But if they withdraw their Testimony when the Truth challenges it , they will be covered with Confusion at the last Day ; according to that fearful Threatning , Whosoever denies me before Men , him will I deny before my Father which is in Heaven . The ignorance of Saving-Truths will not excuse the People ; and Silence will condemn their Guides who should illustrate and defend the Truth even in the Face of Danger . Besides they are guilty of Unfaithfulness to Christ , who by colourable temperaments adulterate the Purity of the Truth , and by milder modifications qualify and lessen Errors ; who would joyn the Word of God with the Traditions of Men , which are incompatible as Mid-night and Mid-day . None are more artificial than fearful Spirits : They have many Turns and Expedients to compound necessary Controversies , and to make it seem indifferent which Opinion is chosen . They transform their fearful Apprehensions , into Counsels of Prudence , and disguise the baseness of their Cowardise under the Reputation of being Discreet . The wisest of Men who understood the incomparable value of Truth , advises , Buy the Truth , and sell it not : And we are told by St. James , The Wisdom , that is from above , is first pure , and then peaceable : But the Worldly-wise , with Art and Industry endeavour to secure their outward Peace with the violation of Truth . How contrary is the Judgment of God to the vain Opinions of Men ? He is jealous of the Simplicity of his Truth , and the Chastity of his Worship , and will at last convince such of their extream Folly who would reconcile Religions that can never flow into one another . 'T is therefore an indispensable Obligation of the Servants of Christ to adhere to the eternal Truth in Scriptures , tho vilified by some as an insufficient Rule , or impertinent and not absolutely necessary : And to preserve the pure Doctrine and transmit it to succeeding Ages . And this divine Encouragement should sustain them with unfainting Resolution to do their Duty , that if they cannot save the Truth from being over-born at present , yet the Truth will save them , and that it will pierce through all Opposition , and be victorious in the Issue . The Church of Christ is of a supernatural Original and Order , and contrary to the custom of Human Things , is enlarg'd and establish'd by the means used to destroy it . When the Heathen Powers with the utmost Rage and Cruelty attempted its final Ruine it prosper'd the more : The patient Deaths of the Martyrs , as well as conspicuous Miracles , gave credit and conveyance to the Gospel . And the Ministers of Christ must with Faithfulness and Courage enforce the Commands of the Gospel upon all . Carnal Men would fain relax the strictness of the Gospel ; and endeavour to make their Principles correspondent to their Practices : They try to bend the Rule to their disordered and licentious Appetites , and will not regulate their Hearts and Lives according to the Sanctity of the Rule : And those who are high in the World , very uneasily bear the Conviction and Reproof of their Sin : But a Minister must be faithful to Christ and their Souls , and press upon them the Commands of our Judg , to pluck out the right Eye , and cut off the right Hand , upon the heavy Penalty of being made entire Victims to revenging Justice for ever . 5. They must with a prudent temperament of Zeal and Meekness , insinuate and open a Passage for sanctifying and saving Doctrine into the Hearts of Men. This is the successful Method to convince those who are seduced with Errors , and to reclaim the Disobedient to the Wisdom of the Just. The Defence of the Truth must be managed in a calm peaceable manner ; as the Sun scatters and overcomes the darkness of the Night and Clouds without noise . 'T is the Apostle's Counsel , In Meekness instructing those that oppose themselves : Without Contumelies and Revilings ; for Injuries convince no Man. The Human Spirit is naturally proud and stiff , and will resist such Arms : Fierceness and Scorn irritate the Passions , and hinder impartial and serious Deliberation , that opens the Mind for receiving the Truth . To perswade the Soul , the mild and placid manner of conveying the Truth is as effectual as the Irradiation and Evidence of it . And to reclaim the disobedient there is nothing more powerful than Gentleness and the constraint of Love. The most fervent Reprehensions of Sinners must be mixt with tenderness to their Souls . Under the Law there was a severe Prohibition of offering Sacrifices with the common Fire : But only with that Fire that came from Heaven , and was preserved Day and Night in the Temple : The Allusion is easy and fit : The Reprehension of Sinners in the Pulpit must be always from Zeal for the Honour of God and the Eternal Salvation of Souls , not from natural fiery Passions . If a Minister denounces the Judgments of God with Compassion to Souls , if he thunder and lightens in his Sermons , a Shower of repenting Tears will follow in convinced Sinners . 6. A Minister of the Gospel must joyn a holy Life with found Doctrine , according to our Saviour's Description of him : He that shall do and teach my Commands , shall be great in the Kingdom of Heaven . He must not only be free from Pollutions , but excel in Vertues ; nothing in his Conversation should be worthy of Reproach , nothing but what is worthy of Imitation . He must lead a Life answerable to the Excellence and End of his Calling . He is to preach a Doctrine so holy divine and venerable , that it would become the unspotted Angels to be ministring Spirits in revealing it to Men. He is therefore strictly obliged to shew forth the Power of Godliness , and the Beauty of Holiness in all his ways . He must imitate and honour his Master , who inseparably united saying and doing in himself : He must adorn the Gospel by expressing the Efficacy of divine Truths in his Actions . Under the Law he that had touch'd a dead Body , was forbidden to approach the Sanctuary : and what a Violation is it of all the Rules of Decency and Reason , for one who is employed in the holy Service of the Gospel , to be polluted with dead Works ? Tertullian writing of the Excellency of Patience , and reflecting upon himself , how opposite his fiery Nature was to that Vertue , was deeply affected with Grief and Shame , and drew up his own Arraignment and Process for his Impatience : How much juster Cause has an unholy Minister to be surprised with Horrour and Confusion , considering the irreconcileable opposition between his Doctrine and his Life ? How just and stinging is the upbraiding Speech of God to such ? how peremptory the Rejection ? What hast thou to do to declare my Statutes , and to take my Covenant into thy Mouth , since thou hatest to be reformed , and hast cast my Words behind thee ? The End of the sacred Ministry requires Holiness in those who perform it : That is to convert Men to the Faith and Obedience of the Gospel . Now the Practice of a Minister gives Weight and Efficacy to his Doctrine , the exemplifying of it in his Actions is the most powerful perswasive to draw Men to their Duty . Therefore the Apostle commands Titus in all Things to shew himself a Pattern of good Works . As the Plants that are productive of Balm , and Myrrh , and Incense , have a Fragrancy not only in the precious Liquor that distils from them , but all their Branches , and Leaves , and Bark , are Aromatick . Thus a Minister of the Gospel , must be Holy not only in his Doctrine , but in all manner of Conversation . Be thou an Example of the Believers in Word , in Conversation , in Charity , in Spirit , in Faith , in Purity , is the solemn Charge to Timothy . He that is holy in his Profession , and unholy in his Life , both discredits the Gospel , and hardens Men in their Sins . Though his Tongue may direct to Heaven , if his Life leads to Hell , the Authority of his Actions will be more prevalent than of his Instructions . The Vices of a Minister are more conspicuous and infamous than of private Persons : As a Blemish in the Eye is more conspicuous and disfiguring than in a concealed Part of the Body ; and they have the most corrupting destructive Influence upon others . For there is nothing more natural than for Men to think that Ministers do not believe what they preach , when there is a visible Contradiction between their Lives and their Words : That their most zealous Sermons are rather Pageantry than serious Piety , and accordingly to slight them . This is a principal Reason that the Conversion of Sinners is so rare : 'T is not from any defect in the word , for that is not like some medicinal Drugs , that lose their Virtue by Age , it has the same Divine Power to revive dead Souls , to transform the carnal into spiritual Persons , to clarify the Mind that it may see things invisible , to reconcile the Will to the Sanctity of God's Law , to calm the stormy Affections , and leave an Impression of its Purity in the Hearts of Men : but the admirable and secret Grace of the holy Spirit is not usually concomitant with the Ministry of those who grieve him , and quench him in themselves ; and they render the holy Doctrine ineffectual by their discordant Conversations . It was the Character of the wicked Pharisees from the Mouth of Christ : They say , and do not : and to them , and all that are involved in the same Guilt , the Saviour of the World threatens the most heavy Damnation . 7. Humble , fervent , and continual Prayer to the Father of Mercies , and the Father of Spirits , that he would bless the outward Ministry , is requisite to make it effectual . The Conversion of Man is not wrought by Man , but by the Energy of the holy Spirit . God instructs us what he does in the more secret Operations of Grace , by what he does in the more visible Operations of Nature . This is express'd by the Apostle ; Paul plants , and Apollos waters , but God gives the Increase . A Man plants a green Stick , and waters it ; but the God of Nature forms the Tree in all its Parts , the Root , the Sap , the Trunk , the Branches , and the Fruits : The planting by the Hand of Man is necessary for the Growth of a Tree , but what is that to the Divine Blessing ? Thus according to the ordinary Method of Divine Grace , God unites his marvellous Power with the weak Ministry of Men for the Salvation of Souls , and according to the Apostle's arguing , it is an impossible Event that Men should believe without hearing the Gospel , and hear without a Preacher : But the converting and saving of Souls is to be ascribed to God. And thus in the Spiritual Husbandry , the Occasions of Pride and Slothfulness are equally removed . As the same Apostle saith , He that plants is nothing , and he that waters , is nothing , but God that gives the Increase . This Consideration should be an Incentive in our Breasts , to petition the God of all Grace that he will please to give Life and Efficacy to his Word . In Jacob's Vision of the mysterious Ladder that reach'd from Heaven to Earth , the Angels were ascending and descending : An Emblem of a Minister's Duty , they must first ascend in Prayer and Contemplation , and then descend in preaching to the People . 'T is observable that sometimes Men of excellent Accomplishments are blasted in their Ministry ; and others of meaner Abilities , but of more holy Affections , are very instrumental to save Souls : The Reason is plain ; those who are most frequent and fervent in Prayer , obtain the richest Abundance of the Spirit , and are usually most blest with Success . When the Apostles were filled with the Holy Ghost , descending in the significant Emblem of fiery Tongues ; what an admirable Influence had their Preaching upon the obdurate Jews ? The first Sermon presently convinc'd and converted three thousand , that were Murderers of our Saviour , with the Stains of his Blood fresh upon them . Tongues of Flesh are without vigor , make no lasting Impression upon the Hearers : Tongues of Fire have a divine Force and Operation , to dispel the Ignorance and Errors of Mens Minds , to quicken the dull Earth of their Affections , to refine and purify their Conversations . Lastly , To sum up all in one general Consideration ; He serves Christ , that employs all his Abilities , and uses all Opportunities in the Circle of his Calling , as was before spoken of , for the Honour of our Saviour . This is represented in the Parable of the Talents , which the Master committed to his Servants ; different in their Number , but to be faithfully improved for the Master's Interest . Under the Talents are comprised all that we have and are ; whether in the Order of Nature , and with respect to our civil State in the World , all our intellectual and sensitive Faculties , all our innate and acquired Endowments , our Time , our Health , our Dignities and Power , our Estates ; or Spiritual Blessings , all the Gifts and Graces of the Spirit , the Light of the Gospel , all the Advantages we have of doing or receiving Good for our more excellent and immortal part , the Salvation of our Souls . Every one according to the Character wherewith he is invested in this World , and according to his Capacity of doing Good , must be diligent in the service of Christ. In what Relations soever Men are , as Fathers , Masters , or Magistrates in a superiour Rank , or as Friends and Associates in an equal Line , and as they stand related to all Men , they are either by Authority and Command , or by Counsel and compassionate Care and Encouragements to promote with Diligence , their Temporal and Eternal Welfare . The Apostle's Advice with respect to Acts of Beneficence for relieving the Poor , Let us do good unto all as we have opportunity , is by just Analogy binding to all other Expressions of Love , to direct , to perswade Men to their Duty , to comfort them in their Sorrows , to assist them in all their Wants and Exigencies . Briefly , the Wisdom and Goodness of Christ's Servants consists in their faithful improving all their Talents for his Glory , as our Saviour declares , Who is that wise and faithful Servant ; and , Well done good and faithful Servant . 2. We are to shew upon what accounts our Service is due to Christ. If we seriously consider things , it will be evident that by all the Titles of Justice and Gratitude , by all Divine and Rational Rights we are obliged to serve him intirely and for ever . In the present State there are four ways whereby Men become Servants : Some are born Servants ; some are by ransom and purchase ; some by victorious rescue and deliverance ; others are Servants by Covenant and Agreement . Now all these Titles concur in obliging us to serve Christ. 1. We are his Servants by Nature , he has an original and unalianeble Right in us as our Creator . God to satisfy the Inquiry of Moses defines himself , I am : All the intimate and eternal Attributes of the Deity are implyed in that short Title : He is the only necessary Being by his Nature , and consequently has all Perfections in himself , and is the Fountain of all Being . His Hands made us and fashioned us , he breathed into us a living Soul. All our Faculties and their Efficacy are from him . He produces this evidence of his Right in us , Remember O Jacob thou art my Servant , I have formed thee : The Psalmist declares , Know ye that the Lord he is God ; 't is he that made us , and not we our Selves ; we are his People and Sheep of his Pasture : We owe to him an Obedience as ready & unconstrain'd as the meekest Creatures pay to those that feed and conduct them . His Perfections qualify him to be our absolute Master , for his Will is always directed by infinite Wisdom , 't is the Rule of Goodness , and his Benefits in making and preserving us , acquire to him a supreme Right in us . Now if there be a Spark of Reason in our Minds , 't is impossible to have the least Shadow of doubt , that a derivative Being has a dependent Working , and is to employ his active Powers according to the Will of his Maker , as the Rule , and his Glory as the ultimate End of all . The Connexion is indissolvable , for of him , and through him , and to him are all things . The Psalmist ardently calls the whole World ; Bless the Lord all ye his Works , in all Places of his Dominion . The Angels who by Nobility of Nature are superiour to all his other Works , yet are not sui juris , at their own disposals , but his Ministers that do his Pleasure : They employ their excellent Strength in humble Obedience to his Commands : they fly with incredible Swiftness to perform his Orders . And in the visible World , the Heavens in their Motion , the Earth in its Seasons , with an invariable Tenor observe the Law impress'd upon them in their Creation : As the Psalmist speaks , they continue this day according to thy Ordinance , for all are thy Servants . And if the Creatures without Reason and Sense are perfectly subject to his Will , much more should Man who understands his Obligations to the Creator . Now the Son of God made us , and maintains our Beings by his powerful Providence ; from whence it follows , we are under an eternal Obligation to serve and glorify him to the utmost of our Capacities . His unexcited and most free Goodness decreed our Beings from everlasting , and in time brought us into the World , whereas he might have created innumerable other Persons , for Omnipotence is without Bounds , and left us in the pure Possibility of Being , without the giving actual Being to us . The natural Law that shines in the Minds of Men , in the Knowledg of what is just and good , and in the Conscience of what is evil , binds them with the deepest Humility to acknowledg the Greatness and Goodness of our Creator , and in the sense of this first and fundamental Benefit to consecrate our selves for ever to his Service . 2. We are his Servants not only upon the general Title of Creation , but in a more peculiar manner by Redemption . Man by his Disobedience was fallen into a woful Bondage , his Guilt subjected him to the threatning , that contained two Deaths in one Sentence , the temporal and present of the Body , and the eternal of the Soul. The righteous Judg of the the World , whose Law was broken , required an honourable Reparation of it : the most costly Sacrifices of Beasts , a Sea of Blood could never atone his Displeasure : Nay , the Obedience and Sufferings of Men and Angels were of no value to satisfy his injured Justice : Thus Mankind was desperately lost , our Ruines ( if I may so speak ) were sowed with Salt , we were concluded under his most righteous and fearful Wrath : If the Love and Wisdom of God had not accorded to find out that astonishing expedient of uniting the eternal Son of God with the human Nature in one Person , that as Man he might voluntarily submit to bloody Sufferings , and as God give an infinite Merit and Value to them , and thereby purchase our Redemption . This is accomplished by Jesus Christ ; The Lord laid on him the Iniquity of us all ; he gave his Life a ransom for us : From hence a new Right springs of his Dominion over us ; as the Apostle invincibly argues , Ye are not your own , for ye are bought with a price , therefore glorify God in your Bodies , and in your Spirit , which are God's . The naked representing of this to the serious Mind must awaken a dear Sense of our Obligations to our Saviour : but if we solemnly and deliberately contemplate this amazing Benefit , out of what Rock is the Heart framed , that is not soften'd and melted in Love and Obedience to our Blessed Redeemer . To heighten the Sense of our Obligations , Consider , 1. A more excellent Goodness is visible in the redeeming Man than in creating the Angels , upon the account of the distance of the Terms and the Difficulty of the way to effect it . In the Creation of Angels , Goodness was rich indeed , there being no Possibility of desert in pure nothing , but it was simply free ; whereas in our Salvation it is merciful beyond all Imagination , for by our Rebellion we were justly fallen under the Wrath of God : Their Creation was without the least strain of his Power ; He spake , and it was done : But there was a legal Bar against our Restitution : To remove it , his Son endured the Curse of the Law for us , and bore our Sins in his own Body on the Tree . Divine Love in our Redemption not only exceeds what was shewed in the Creation of Angels , but is admirably illustrated by a higher comparison : For the Father seemed to love us above his only begotten Son , whom he spared not , but delivered him up for us all ; and the Son loved us above his Life , which he laid down for us . 2. By the way of our Redemption he has infinitely honoured our Nature that was so vilified by the Fall. Man , whose Soul was an immortal Spirit , stamped with the lively Image of God , capable of everlasting Communion with him in Glory , was sold for nought . Be astonished O ye Heavens at this , and be very desolate : That Man , who had the two great Lights of Natural Reason and Divine Faith , should prefer the pleasing an irregular Appetite before the Favour of God , and for a vain Fancy lose the most substantial Happiness . Thus Man being in Honour , and understood not , became like the Beasts that perish , nay viler than the Earth . And all the Children of Adam sin according to the Similitude of his first Transgression . O the cheap Damnation of Sinners ! For transient Pleasures , and mean Profits they venture upon eternal Death . This guilty and woful Folly not only defiles , but debases Men to Hell. Now the Lord of Life and Glory by suffering an ignominious Death for us , has with the clearest evidence discovered the true Worth of Souls : That they are precious beyond comparison , since the whole World is not a valuable Compensation for them : We are not redeemed with corruptible things , as Silver and Gold , but with the precious Blood of Christ , as of a Lamb without spot and blemish : That sacred Treasure of Heaven that was laid down for us , exceedingly increases our Obligations to the Blessed Redeemer . 3. By giving himself for us , he has not only freed us from the Wrath of God , but restored us to his dearest Favour : We are translated from the fearful State of being God's Enemies into the amiable joyful State of his Children : And consequently our Redeemer has purchased for us not only Salvation from Hell , but eternal Glory , a Life more divine and durable than the natural Life in Paradise . How can we seriously think of this transcendent Benefit without a rapture of Affection ? He infinitely deserves our Love and Service who has bought us with so dear a price , and purchased for us a glorious and incorruptible Inheritance . 3. We are his Servants by his Deliverance of us from our Spiritual Enemies , Satan , Sin , and Death . Since the Devil obtained a woful Victory over us in the Fall of Adam , great was the Triumph of Hell : And though he be an Usurper of God's Right , which could never be extinguished , yet by our Overthrow he has a kind of a Title to us , and keeps us as the Spoils of his Victory : And having revolted from God , we are justly though miserably under the Powers of Darkness . We are chained in the lowest and the vilest Bondage : The Soul and Body are under his tyrannous Dominion , and suffer the deepest Wounds of Infamy and Cruelty . He fetters our Minds with dangerous Delusions , our Wills with divers Lusts and Passions , and leads Men Captives in the ways of Sin , till they fall into Hell the Centre of Misery . Now as in redeeming a Captive , there must be the paying the Ransom , and the breaking his Chains , that he may be restored to Liberty : So , besides the Price that was payed to God the Supreme Judg , for our Discharge , our Saviour has broken our Chains ; he by the sanctifying Spirit dispels the Darkness of our Minds , softens the Hardness of our Hearts , subdues the Rebellion of our Wills , rectifies the Disorder of our Affections , that we may be freed from the Domion of Sin , as well as from the Obligation and Terrors of the Law. He has broken the Powers of Darkness that conspired to keep us fast in the Intanglements of our Iniquities , he has freed us from the spiritual Pharaoh , and his cruel Task-Masters , the imperious violent Lusts that are seated in the Heart , and restores us to the glorious Liberty of the Sons of God ; By dying he destroyed him that had the Power of Death , and triumphed over Principalities and Powers on the Cross. We have Freedom of Pardon and of Grace , and the natural and necessary Consequence is , that we cheerfully serve him that set us free . This is expressed by Zacharias in his divine Thansgiving , that being delivered from the Hands of our Enemies , we might serve him withour Fear in Holiness and Righteousness all the Days of our Lives . In what a holy Extasy does the Psalmist break forth , O Lord , truly I am thy Servant , I am thy Servant , and the Son of thy Handmaid , thou hast broken my Bonds : Yet this was but the rescuing of him from some temporal imminent Danger : How much dearer and stronger Ingagements bind us to serve our Redeemer , who has freed us from the Power as well as Punishment of Sin ? Love should correspond with Love : As Love descends in Favours and Benefits , it should ascend in Thankfulness and Duty . St. Paul had such a lively apprehension of our Saviour's Love , that it had an absolute Empire in his Heart and Life ; he expresses it in the most significant manner : The Love of Christ constrains us , because we thus judge , that if one dyed for all , then were all dead ; and that he dyed for all , that they which live , should not henceforth live to themselves , but unto him which dyed for them and rose again . The Word constraineth , signifies properly to be intirely under the Power of another : As the Prophets inspired by the Spirit of God , only spake and acted according to his extraordinary Motions in them . Thus the Love of Christ had such an absolute Empire in his Heart , that his whole Life was spent as a vowed Oblation to his Service and Glory . And whoever does not live a spiritual Life , as the Servant of Christ , never yet felt the Misery of this Bondage of Sin , nor the sweetness of that Liberty which the Son of God has purchased for his People . Lastly ; We are the Servants of Christ by solemn Covenant , and the most sacred Ingagement . In the Covenant of Grace God and Man are the Parties : And such was his condescending Love , that he came down from Heaven and assumed our Nature , on purpose to seal his part in his own Blood , the Promise of his pardoning Mercy , of his sanctifying Spirit , and his rewarding Goodness , to all that with unfeigned Consent and firm Resolution will seal the Counterpart of their Duty and Obedience to him . We are entred into his Family and the Relation of his Servants in Baptism ; and vowed universal Obedience to our new Master , in defiance of all Temptations whether inviting or terrifying in the World : For this reason Baptism is called the Answer of a good Conscience towards God. We wear his Colours , are distinguished from the Heathens by the Title of Christians : We ratify in a most solemn manner our Covenant by the Seal of the Lord's Supper , wherein we sacramentally eat and drink the Body and Blood of our Saviour . Now from hence arises a new Obligation to serve Christ : He had a Soveraign Right in us antecedently to our dedicating our selves to his Service , but from our voluntary Consent accrues another Title , whereby he claims our perpetual Service . The Law of God binds us without our Consent , but our Consent increases the Obligation ; and if we are careless of our Duty , and desert his Service , we break double Bonds , and are guilty not only of Disobedience to the Law , but of perfidious Violation of our Covenant . 'T is observable in the Parable of the Talents , they were committed to Servants , from whence a double Obligation springs , to employ them with intire Fidelity for the Master's Profit . A Merchant sends Goods to his Correspondent , who is bound to make faithful returns upon the account of commutative Justice that reaches all : but a Servant is under a special Obligation , and if he wasts or neglects the improving his Master's Goods , he does not only break this Trust reposed in him , but violates the Duty of a Servant , that obliges him to manage them according to his Master's Will , and for his Profit . The Account will be particular and exact for all our Talents at the last : None so high that shall be excused , none so mean that shall escape that strict Inquiry : For he that knows all things , shall be our Judg. The Servant that had but one Talent was called to account for it , and condemned for neglecting to improve it : He pretended that he hid it out of caution lest it should be lost , knowing his Master's Severity ; but his vain excuse was retorted upon him , to aggravate his Sin and Sentence : Cast the unprofitable Servant into outer Darkness ; there shall be weeping and gnashing of Teeth : A Judgment as righteous as terrible : For the Guilt of his Rebellion , in not using his Talent according to his Master's Order ; and Unthankfulness , in despising his Gifts , and an unrighteous depriving of others of that Benefit , that was by the Master's Will due to them . 3. We are to consider the final Reward of Christ's Servants under two Heads . 1. The Order of the Reward . 2. The Excellency of it . 1. The Order , in giving it after the Service of Christ faithfully and constantly performed . 'T is the revealed Will of God , that all Men should honour the Son as they honour the Father : The Son is the Heir of his Love and Glory , and in serving him the Father is honoured and obeyed . And as our Saviour reigns eternally in Heaven , after the finishing his Work injoyned him by the Father , so according to his Example , we receive the Crown of Life after the course of our Obedience . This is the Tenor of the Promise : To him that overcometh will I grant to sit with me in my Throne , even as I also overcame and am sat down with my Father in his Throne . The Order in dispensing the blessed Reward , does not in the least eclipse the Honour of God's Grace , or afford the least shadow of presuming upon any Merit in our best Services . The Wages of Sin is Death , 't is the just Desert of it ; but the Gift of God is eternal Life in Jesus Christ our Lord. The eternal Election of Persons to Life , the preparing of them by sanctifying Grace for Glory , and the actual possession of it , is from the most free Favour of God. Election is the first Fountain of Water springing up to eternal Life : For what could induce God when all Mankind was equally involved in Guilt and Misery , to choose some to be Vessels of Grace and of Glory , but his soveraign Pleasure and pure Grace ? The Elect were in the Eye and Heart of God from Eternity , appointed to supernatural Happiness , but that free and insuperable Decree is accomplished according to the Law of Faith , the unchangeable Order of the Gospel ; and that is , that Heaven shall be the Reward of the faithful Servants of Christ ; not for the true Desert of their Service , but the most gracious and rich Bounty of God. The Angels of Glory cannot from a Plea of Justice claim any Reward from God : For the Rights of Justice suppose some Equality between those who respectively are obliged by them , tho not in all regards , yet so far as a certain common Rule makes them equal : But there is such an immense distance between the Divine Majesty and the highest Creatures , that there is no Foundation for such a Plea between them . Besides , the Duty of Obedience is absolute : For all our natural Powers and supernatural Strength are his Gifts , and were there no Reward assured to us , are to be faithfully employed in his Service . Now the Paiment of a Debt cannot deserve a Reward . Our best Services are blemished with many Imperfections , and without the Mercy of the Gospel that mollifies the strictness of the Law , would make us liable to Punishments ; God spares us , as a Father spares his Son that serves him : Now Pardon and Merit are utterly inconsistent . And what Proportion can there be between our mean and short Services , and the eternal weight of Glory ? Even Martyrdom , which is the most signal Act of Love and Obedience to our Redeemer , the highest Advancing of his Glory , the most noble Testimony of his Truth ; when our Example works upon others , and engages them to Christ , and entitles us to a kind of Interest in all they do and suffer for his Name , yet even the laying down our Lives is by infinite degrees below the Glory of Heaven , that is the promised Reward to it . This St. Paul testifies from his deliberate Judgment , I reckon that the Sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us . From hence in Scripture the Reward is often expres'd by Mercy : The Apostle prays for Onesiphorus , whose valiant Love in visiting and supplying him in the time of his Imprisonment , was set off illustriously by the Discouragements and Inconstancy of others who neglected him ; The Lord grant to him that he may find Mercy of the Lord in that day . And we are exhorted to keep our selves in the Love of God , looking for the Mercy of our Lord Jesus Christ unto eternal Life . But although there is no Merit in our Service of the Reward , yet God has wisely established an Order and Consequence between them , as the most conducing for his Glory and our Good. For not only the superabundant Mercy , but the Righteousness and Truth of God appear with an eminency of Glory in this way of making us happy . The Promise of the Reward was from excellent Goodness , but the performing it to his faithful Servants is from his Justice and Fidelity . He was unlimitedly free , but having pleased with such condescending Favour to make a Covenant with us , up-our sincere Compliance with the Terms of it , he is obliged for the Honour of his Truth and Righteousness to accomplish it : though in strictness he can owe nothing to us , yet he is a Debtor to his Promise . From hence the Apostle saith , I have fought the good Fight , I have finish'd my Course ; from henceforth there is laid up for me a Crown of Righteousness , which God the righteous Judg shall give unto me . The Honour of his Truth is sacred and inviolable : Thus he is proclaimed in a stile expressing how glorious his Truth is , and how dear to him , The Lord thy God , he is God ; and the only Attribute that is annext is , the Faithful God , keeping Covenant and Mercy . At the last day he will be glorified not only as the free and magnificent Donor of all the Treasures of Heaven , but as the God of Truth , who has fulfilled all the exceeding great and precious Promises made to his Servants . And the Connexion between our Duty and the Reward , has a powerful influence to excite our sincere and earnest Endeavours to please God : 'T is the strongest Engagement to Universal Sanctity and Obedience . For the Gospel is an everlasting Covenant , and Condition of it is unalterable : Heaven is not promised as an absolute irrespective Gift , but as a Reward consequent of Services . There can be no lively regular hope of future Happiness , but according to the Revelation of God's Will , who gives it : The Accomplishment of his Promise has a dependance upon our Duty . The Crown of Life is promised to those that love God ; and Love is the fulfilling of the Law : If any one aspires to that Dignity , he must from Love , which is the internal Character and Disposition of a Saint , obey and serve God. To presume of obtaining our last and blessed End , without a diligent use of the means prescribed in the Gospel , is such idle preposterous Folly that Men would be ashamed of with respect to the gaining of temporal things . Can he that sows no Seed , expect a Harvest ? or that plants no Vineyard , expect a Vintage ? Can a Merchant hope for rich Returns from a foreign Countrey , without trading thither ? And 't is as vain to hope for the eternal Reward , without following Holiness . The Presumption is heightened and more fatal , when any shall think , if they are predestinated to Glory , they shall obtain it without their best Diligence in making their Calling and Election sure . This is to make a diametrical Opposition between the Decrees of God , and the Record of his Will in the Gospel . Election is a Chain that reaches from Heaven to Earth , to draw Men from Earth to Heaven : It has intermediate Links that must not be left out . Between Election and Glorification the Faith and Obedience of the Gospel intervenes : The Apostle informs us , that we are chosen to Salvation , through the Sanctification of the Spirit and the Belief of the Truth . The Decrees of God are a secret we cannot dive into . We can discover what is secret only by what is revealed ; our Election by our effectual Calling , which is the infallible and sensible Effect of it . To lie down securely in the secret Decree , neglecting to work out our own Salvation , is such pernicious Sophistry , as can only be inspired from the Father of Lies . If ever such a Thought is suggested , That if I am elected , I shall be happy though careless of my Duty , chain it up , there is Folly and Frenzy in it . Heaven is bestowed as a Gift of his infinite Grace and Power , but according to the wise and immutable Order set down in the Gospel ; which is so far from lessening and obscuring the Glory of his Mercy , that it makes it more conspicuous : For Holiness , to which we are so strictly obliged as preparatory for Heaven , is our most Divine Perfection , and qualifies us for the Enjoyment of God. 2. The Excellence of the Reward is to be considered : He that serves me , him will my Father honour . Such is the Wisdom and Equity of God in his moral Government , that he has by a graceful Order annexed Honour as the Reward to Vertue . The general Rule is , Those that honour me , I will honour ; and those that despise me , shall be lightly esteemed . There is such a Majestick Beauty in Holiness as commands the Esteem and Affections of Men , unless they are prodigiously degenerate and corrupted by their Lusts. The Heathens were convinc'd that Honour is the extrinsick Tribute always due to Vertue ; and some were so strict and had such Divine Thoughts as to maintain that Vertue is the only true Nobility . 'T is foretold in Scripture , The righteous shall be in everlasting remembrance : They leave an honourable Evidence of their Graces and Vertues in their Works , and are of precious memory , when the Name of the Wicked shall rot . But the Reward our Saviour promises , is the Honour that comes from God only : And as his Majesty infinitely transcends all Earthly Principalities ; so in proportion , the Honour that he confers upon his Servants is above all the Titles of Honour , all the swelling Praises of Men. This Reward is given in the next World. Here the Servants of Christ are sometimes darkened with many Afflictions , and buried in sad Obscurity before they are dead ; They are the Objects of Scorn and Contempt : St. Paul who was an incarnate Seraphim , whose Zeal in the Service of his Divine Master exceeded all the Apostles , yet was , as he declares , vilified as the off-scouring of the World. Now such is the excellent Goodness of God , that he will certainly in the next Life reward with the highest Honour all who have advanced his Honour . The Honour and Glory of the future state is concealed at present , 't is wrapt up in a Cloud ; only some glimmerings of it glance upon our Eyes : Light is sowed for the Righteous , the plenary Revelation is hereafter . 'T is true the Apostle tells us , that Life and Immortality are brought to Light through the Gospel : But that is only to be understood of a Comparative Revelation , to what was under the Law : 'T is brought to the Light of Faith , which is like to Break of Day , when the Shadows of the Earth and the Light of Heaven are mixt . There is a Veil between us and the Glory of Heaven , partly to try our Faith , whether we will believe the Promise of God without sensible Discoveries of it ; and to try the sincerity of our Love , whether we love God for Himself , without the distinct unfolding of that excellent Glory : and to comply with the weakness whilst we are in such temper'd Tabernacles of Flesh. If the Beams of his Glory were display'd before our Eyes , we should be struck with blindness , as Saul was at the brightness of Christ's appearing to him : The Flood of Light would swallow us up in Extasy and Amazement . Our faint Faculties cannot sustain his Glorious Presence . As God told Moses , No Man can see my Face and live . St. John tells Believers , Now we are the Sons of God , and it doth not yet appear what we shall be : Now our Names are written in the Book of Life , in the Rolls of Eternity ; now we are Adopted into the Line of Heaven ; now we are cloathed with the Righteousness of Christ , the Royal Purple Robe dyed in his Blood ; we have the Priviledges of the justified State ; we have a Right to the Eternal Kingdom by our Saviour's Purchase , and the firm Covenant of Grace ; we have the Holy Spirit of Promise , who is the earnest of our Inheritance , and the Seal of God's Love to us : But the full partaking of that Glory is reserved till we leave this visible World. I will briefly glance at the several Degrees of the Reward that shall be conferred upon all whom the King of Glory delights to honour in the next World. 1. The Scripture reveals , that the Souls of just Men first come to the perfection of Glory . If Adam had continued in his holy State after a short Immortality upon Earth , he had been translated Alive , and entire in Soul and Body , to Heaven : The everlasting Doors had been opened wide for his Reception : But since our Disobedience , tho our Guilt be pardoned , the Gate is so strait that the gross Spoils of our Flesh must be left behind us . Now immediately upon the dissolution of the Saints , God sends a Guard of Angels , his most noble Creatures , to convoy their Souls into the Courts of his Honour , into the Chamber of his glorious Presence . Divine Dignity ! This is the priviledg of his chosen Friends and Favourites , of the most illustrious and blessed Creatures . In Heaven the Divine Majesty is seen in its Glory : And if one Ray of it , reflecting upon Suffering Stephen , adorn'd him with Angelical Glory , how much more will the Face of God most radiant and resplendent transform the Soul into an admirable Similitude of his Perfections ? When we shall see him as he is , we shall be like him , by his everliving Spirit , the principle of the Divine Life and Beauty in the Soul , as the Soul is of the natural Life and Beauty in the Body . There will remain no shadow of Error in the Mind , no mixture of Evil in the Will , no Pollution in the Affections , but the full Likeness of God in Holiness and Joy. This is the highest Honour an immortal Spirit is capable of . The State of Innocence wherein Man was created is call'd a State of Honour : The Angels are dignified with the Title of Saints : And God is glorious in Holiness : It follows therefore , when the Spirits of just Men are made perfect they partake of the Heavenly and Divine Honour . If the Joy that springs from believing whilst we are in this Vale of Tears be unspeakable and full of Glory , how glorious is the Joy that springs from the clearest Sight and the most intimate Fruition of the blessed God , the Joy that is without defect or end ? as the Psalmist expresses , In thy Presence is fulness of Joy , at thy right Hand are Pleasures for evermore . 2. At the last day their Bodies shall be raised and refined to a Spiritual Excellency , and transformed into the Likeness of Christ's glorious Body . The Apostle declares , That the Consummation of the Saints Glory shall be at Christ's Appearance . Then their Souls shall be reinvested with shining Robes of Immortality : They shall be placed at the right Hand of the everlasting King , which implies the highest Honour ; as God's being at our right Hand , implies Protection and Defence : They shall then receive a most glorious Testimony of his Acceptance , Well done , good and faithful Servants , enter into your Master's Joy : After they are approved , they shall sit upon Thrones , and judg the the World , even the Prince of Darkness with all his Apostate Trains ; they shall give their solemn Suffrages to the Judgment pronounced by our Saviour , saying , Hallelujah , Salvation , and Glory , and Honour , and Power unto the Lord our God ; for true and righteous are his Judgments . And after the last Act of his Regal Office , our Saviour will lead them into the Kingdom of his Glory to reign with him for ever and ever . Who is able to unfold this excellent Glory ? all Humane Words are unworthy and too narrow to express it ; only the lively and ravishing Experience of that Glory can fully reveal it to us . The meanest Saint in that Kingdom shines in Glory that infinitely exceeds all the most solemn and magnificent Representations of Earthly Majesty , all the Trophies and Triumphs of the most famous Conquerors . To raise our Thoughts by a distinct Comparison of them , consider , The Glory of Saints is substantial and solid , 't is inherent in them . The Apostle says , 'T is a Glory that shall be revealed in us : A plenary Infusion of all glorious Endowments both in Soul and Body shall conform us to the Son of God. The Glory of this World is but an aiery Opinion , a verbal Sound without Substance , empty Titles , external Appearance , and confers no real Dignity to the Person that receives it . There is no Greatness in worldly Honour : 'T is Fancy heightens some by comparison with those that are below them . But Heaven is the Kingdom of true Glory , and every Saint there is truly glorious . The Psalmist declares God's Judgment of all the Honour and Prosperity of the World : As a Dream when one awakes , so O Lord , when thou awakest thou wilt destroy their Image . They are painted Shadows , splendid Toyes . What difference there is between the clear and sound Judgment of a Person throughly awake , and the vain fugitive Fancies of one that dreams , there is , and much more between the swelling Images of Worldly Honour , and the real Heavenly Honour of the Saints . The Heavenly Glory brings entire Satisfaction . As for me , saith David , I will behold thy Face in Righteousness , I shall be satisfied when I awake with thy Likeness . When the Morning of Glory arises , and the Soul awakes from the heavy Eye-Lids of Flesh , and sees the King of Spirits in his Beauty , and the Impression of the Divine Excellencies conspicuous in it self , what a joyful Satisfaction , as sweet as Life , is diffused through all its Powers ? What a Heavenly Sabbath composes all its vast and restless Desires ? The Glorified Saint sings with the Psalmist , Return to thy Rest , O my Soul , for the Lord has dealt bountifully with thee . But how unsatisfactory is all secular Greatness and Honour ? Of this we have the fullest Testimony from some who ascended to the top of Worldly Glory : Solomon whose calm and flourishing State was scarce ever parallel'd , yet declares that all was Vanity : And the Roman Triumphs , wherein the World was represented in its highest Glory , was but an empty Shew : Vespasian the Emperor in his triumphant way often reflected upon his Folly in being induc'd to suffer such a tedious Vanity , 'T is true the dreaming Minds of Men are deceived with vain complacence in it for a while , and this makes them unwilling to be convinc'd of their foolish prizing it ; yet they cannot find any solid true Satisfaction : They are charm'd with a superficial Pleasure , that cannot reach to the Center of the Soul. To sum up all , The Honour of the Servants of Christ is Eternal : They will shine like the Stars , that never faint in their Watches and Influences , with a durable Glory . But the Glory of this World , like a blaze in Straw , presently vanishes : Not one Ray of secular Glory shall enlighten the highest Monarchs , in the shady Valley of Death , nor in the Regions of Darkness beyond it . The proper and main use of what has been spoken , is , 1. To direct our Ambitious Desires and Endeavours to seek Heavenly Honour . Nature has instilled the Desire of Praise and Glory : And this is like some Plants that in their native Soil have a poysonous Quality , but transplanted into another Soil and Climate , are not only innocent , but healthful . Pride ruines both Worlds : The Angels were expelled from Heaven , and Adam from Paradise for their Pride . And ever since 't is a seminal Sin productive of innumerable Evils and Mischiefs : Pride of Life is one of the great Corrupters in the World : 'T is the cause of Envy and Emulation : Of Envy that would degrade those that are above ; of Emulation that urges those who are below by any guilty means to ascend higher : 'T is one of the great Destroyers of Men here and hereafter . The Affectation of the Praise of Men makes so many ashamed of the Gospel of Christ , of owning its Truths , or subjecting themselves to its pure Rules . This Account is given of the Infidelity of some in our Saviour's time , they sought the Honour of Men , and not the Honour that comes from God only . But let the Desire of Glory be consecrated , let our Aspirings be transported to a new and heavenly Object , to the Incorruptible Crown , and 't is a Saintly Ambition becoming the Breast of a Christian. The changing of the Object will be an excellent means to rectify our inordinate Desire of Honour , of what is pompous and specious in this World. There is some Resemblance in curing the Diseases of the Mind , and those of the Body . A Disease is not only cured by what is manifestly contrary , but sometimes by what seems like to it , yet has a secret Contrariety . The feverish Heat is not only spent by cooling Julips , but by Cordials that fortifie the natural Heat that consumes those Humours that are the inflamable Matter which foments the Fever . Thus the sensual Desire of worldly Honour is extinguished by a pure Aethereal Affection , the Desire of that Honour that comes from the God of Glory , who is the absolute and eternal Fountain of Honour . 2. Let us be effectually excited our selves to choose Christ for our Master , and devote our selves to his Service for ever . Tho his Dominion is Supreme , and his Right in us unalienable , yet he will be glorified by our free Obedience . Our Resolution and Consent to serve him , that it may be acceptable , must be deliberate , intire , and everlasting . 1. Deliberate from the Conviction and Sense of our Duty and Interest : For the Ignorance and Deception of the Mind , the suddain Surprisal of the Will is contrary to that clear Consent that is requisite to establish a Covenant . There is a Competition between the Son of God , and the God of this World , who shall reign over us : One we must serve : 't is therefore our highest Wisdom to choose a gracious Master , and most just to serve him who by full Right may claim due Service . If with free Judgment we ponder things , if our carnal Senses and Passions have not the decisive Vote , we shall readily yield our selves to Christ , who by so many dear Titles has a Right in us : For to this end Christ dyed , and rose , and revived , that he might be Lord both of the dead and of the living . He is the true Vine that left his Sweetness , the good Olive that left his Fatness to reign over us ; and shall we choose the Bramble to domineer ? He requires our Service not for his Profit , but that his Love and Bounty may take a rise to reward us : But Satan will torment them most who are most obsequious to him : And what Charm , what Impression upon the human mind can induce us to prefer a Murderer before our Saviour ? 2. Our Consent must be intire , without exception against any of his Laws , or his Providential Will , and any Reservation of our own Lusts and Appetites . He has told us , No Man can serve two Masters ; for either he will hate the one , and love the other ; or else he will hold to the one , and despise the other . The Commands of Christ and Satan are absolutely inconsistent : Obedience to the one is direct Rebellion against the other . We may not capitulate with him , and think by some good Works to compound for our Exorbitancies , and that strictness in some Duties will excuse our Indulgence of some Sins : He will not accept of bankrupt Obedience , but strictly requires the payment of sincere Obedience to all his Commands . The Apostle expresses our universal Duty in active and passive Obedience to Christ ; None of us liveth to himself , no Man dyeth to himself ; for whether we live , we live unto the Lord ; and whether we dye , we dye unto the Lord , whether therefore we live or dye , we are the Lords : That is , our Lives must be employed in his Service , and our Deaths be at his Order and Disposal . Is the external acknowledging of him , and a specious Homage worthy his most precious Sufferings ? Can his Death excuse our Disobedience ? Can his Sufferings that purchas'd his Dominion to Rule us , procure a Licence for us to rebel against his Commands ? Such a Thought is Blasphemy . And our Consent must be entire ; that is , we must serve him with all the freedom and force of our internal Faculties , with all the diligence of our outward Members , with all possible industry to advance his Glory . 'T is not the empty Title of Lord , nor the performing some slight Observances that will please Christ. The Commands of the Gospel frequently urge us to be fervent in our Heavenly Calling , First seek the Kingdom of Heaven , and the Righteousness thereof : Strive to enter in at the strait Gate : Take the Kingdom of Heaven by Violence : Work out your own Salvation with fear and trembling : Abound in the Work of the Lord : Be rich in good Works : Add to Faith Vertue , to Vertue Knowledg , and every Grace in degrees of Eminence : Give all Diligence to make your Calling and Election sure : We must walk circumspectly and exactly becoming the Dignity and Purity of our high and holy Calling . We have many Duties to perform , many Sins to subdue and mortify , many Graces to perfect , and the most intent application of Mind , the most zealous industry is requisite for such great Ends. By Diligence and Culture our Souls will be as fruitful Gardens abounding in the Fruits of Righteousness ; but if we are remiss and careless , they will be barren as the Sands of Africa . We should with as much Zeal and Vigour serve Christ as ever we served our Lusts , those imperious Exactors of our Time , and Strength , and Affections . 'T is the Proportion St. Paul enforces , As you have yielded your Members Servants and Weapons to Vncleanness , so yield your Members Weapons and Servants of Righteousness . But how many that have made a Trade of Sin , are as careless in Religion as if it were a slight Recreation ? How many please themselves with a Mediocrity in Religion , and pretend if they be but saved , they are content : They do not aspire to excellent degrees of Glory , nor to higher degrees in the favour of God , and are luke-warm and remiss in his Service , presuming what they do will be sufficient to secure their Souls : But was ever any Person so deserted of Reason , that in Worldly Trade when he might gain a hundred Pounds he is contented with ten ? Besides this Disposition and Language is of one that principally desires Heaven , to escape Hell : and all that he does Religiously is the effect of servile Fear , which is no Saving Grace : For were it not for the terrible Punishment , such a Person would securely commit the Sin. Briefly , as the Lord Christ has sav'd us to the uttermost , we should serve him to the uttermost : We should with such Alacrity and Diligence , with such willing Hearts and Earnestness serve him on Earth as he is served in Heaven : If we had the Powers of the Angels , yet our Service would be short of our Obligations . 3. Our Service of Christ must be upon firm Principles and permanent Reasons to our Lives end . Sometimes there are Desires and Resolutions kindled in the Breast , and the Carnal Passions blow so violently as to quench them . Like some Cursed Women , that by violent Potions destroy the living Conception in their Bowels . Others in the Sunshine of Prosperity will adhere in Profession to Christ , but when Storms arise , they withdraw themselves . Others begin in the Spirit , run well for a time , but end in the Flesh. Our Saviour has spoke the doom of all such , No Man having put his Hand to the Plough , and looking back , is fit for the Kingdom of God : He is not worthy the Honour of being Christ's Servant , and he will quickly find the fearful Consequences of Christ's Rejection in the next World. We read of Shimei , that upon Solomon's confining him to Jerusalem , with the threatning of Death if he went forth : And Shimei said to the King , The Saying is good : As my Lord the King hath said , thy Servant will do . What an easy Confinement was it to remain in the Holy City , where all the Tribes came twice a Year , and when they returned left their Hearts behind them : It seems to be a Priviledg and Favour rather than a Punishment . Yet a petty Interest drew him out , and for the Violation of his Promise he lost his Life . This is a representation of those who for Temporal Respects desert the Service of Christ , violate their Promises to him , and leave the New Jerusalem , the City of the Living God. Our Saviour will accept of none into his Service but upon his own Terms ; Whoever will be my Disciple , let him take up his Cross and follow me . Who would not be ambitious to be the Copy of such a Divine Original ? We should rejoyce if call'd forth to sharp Tryals for his Name , as having an occasion to give the clearest Testimony of our Superlative Love and intire Fidelity to our Blessed Lord. To conclude the Argument , Let us be persuaded to dedicate our selves wholly to the Service of Christ , and to live according to our Dedication . This should be the early act of the reasonable Creature ; for is it equal to put him off with the Reliques of the World to whom the First-Fruits , the best of all we are and have is due ? But if we have been careless of our Duty , let us not any longer defer to make a voluntary Consecration of our Lives to his Glory : Remember that Life is but a Spans breadth , our opportunity of serving Christ is short , and the omission of it is irreparable . What is there to recommend a Service to us , but is to be found in the Service of Christ ? 'T is the most honourable Service , whether we consider the Divine Majesty of our Master , who is King of Kings , and Lord of Lords : The Quality of our Fellow-Servants , the Angels of Light , and the Glorified Saints , who are the Princes of his Court , and the Heavenly Nobility : And the nature of the Work that is sublime and excellent , becoming an Intellectual Soul , that is Spiritual by Nature , and Divine by Grace . 'T is the most sweet and easy Service : This will seem incredible to those who judg of the Delights of the Spirit by the Principles of the Flesh. In this Sense also , the Carnal Man understands not the things of the Spirit : Who can discover the Pleasure of Musick to one that was born Deaf ? or describe the Light of the Sun to one that was ever Blind ? who can see a Taste ? The Truth is , the Life of Carnal Men has the appearance of Joy , but not the reality : And the Life of the Saints has a gloomy Melancholly appearance , but has an inward cordial Joy incomparably above all the vain flashy Delights of the World. A Carnal Man that serves divers Lusts and Pleasures , is sometimes rack'd and vex'd betwixt contrary Passions . Every Lust has a secret Sting with its Honey . And as the corrupt Heart is its own Tempter , so the guilty Conscience is its own Tormenter . Besides the fearful apprehension of what shall follow in the next World , when the revenging Justice of God , and the cruel Malice of Satan shall concur to make the Sinner miserable , is sufficient to poyson the sweetest Pleasures of Sin. But the Life of a Saint is regulated by a Law that is always at Union in its Precepts . He has Divine Assistance to enable him to perform it . His gracious Master will pardon his Infirmities . The Content of Conscience , the Joy of the Holy Ghost , that rewards our Duty here , far exceeds all the Severity and Difficulty that the Carnal Nature complains of in obeying the Divine Law. The Yoke of Christ is truly easy , and his Burthen truly light . His Service is the most profitable : He will protect , maintain , and everlastingly reward his Servants . Is there any Master so rich , so liberal , so faithful as Christ ? How often do the Slaves of the World complain that they have spent themselves in vain ? As Jacob reproached Laban , Thou hast deceived me , and changed my Wages ten times ; so may the Worldlings say , whose Hopes have been often charm'd with the specious Promises of the World , and deluded in the end . Dear bought Experience at last convinces them of their woful Folly , in seeking for Happiness where it was not to be found , and neglecting to seek it where it was . But the Servants of Christ have at the present their Fruit unto Holiness , and in the end everlasting Life . The Service of Christ here , is Freedom , Victory , Empire , and hereafter a triumphant Felicity . I shall now address my self to the present Occasion , which is to pay our last solemn Respects to the Memory of the Reverend Dr. Thomas Jacomb : who was so universally known , esteem'd , and beloved in this City , that his Name is a noble and lasting Elogy . I shall not give an account of the time he spent in Cambridg , where he was Fellow of Trinity Colledg , and worthily esteemed in that flourishing Society : But confine my Discourse to his Ministry in London . Here the Divine Providence disposed him into the Family of a Right Honourable Person , to whom he was deservedly very acceptable , and whose real and most noble Favours conferred upon him , were only to be equalled by his grateful and high Respects , and his constant Care to promote serious Religion in her Family . He was a Servant of Christ in the most peculiar and sacred Relation : And he was true to his Title , both in his Doctrine and in his Life . He was an excellent Preacher of the Gospel , and had a happy Art of conveying Saving-Truths into the Minds and Hearts of Men. He did not entertain his Hearers with Curiosities , but with Spiritual Food : He dispens'd the Bread of Life , whose vital Sweetness and nourishing Vertue is both productive and preservative of the Life of Souls . He preach'd Christ Crucified , our only Wisdom and Righteousness , Sanctification and Redemption . His great design was to convince Sinners of their absolute want of Christ , that with flaming Affections they might come to him , and from his Fulness receive Divine Grace . This is to water the Tree at the Root , whereby it becomes flourishing and fruitful ; whereas the laying down of Moral Rules for the exercise of Vertue , and subduing vicious Affections , without directing Men to derive Spiritual Strength , by Prayer , and in the use of Divine Ordinances , from the Mediator the Fountain of all Grace , and without representing his Love as the most powerful motive and Obligation to Obedience , is but pure Philosophy , and the highest effect of it is but unregenerate Morality . In short , his Sermons were clear , and solid , and affectionate . He dipp'd his Words in his Soul , in warm Affections , and breath'd a Holy Fire into the Breasts of his Hearers : Of this many serious and judicious Persons can give Testimony who so long attended upon his Ministry with delight and profit . His constant Diligence in the Service of Christ , was becoming his Zeal for the Glory of his Master , and his Love to the Souls of Men. He preach'd thrice a Week whilst he had Opportunity and Strength . He esteemed his labour in his sacred Office both his highest Honour and his Pleasure . At the first appearance of an Ulcer in his Mouth , which he was told to be Cancerous , he was observed to be not much concerned about it , than as it was likely to hinder his Preaching that was his delightful Work : and when he enjoyed Ease , and after wasting Sickness , was restor'd to some degrees of Strength , he joyfully return'd to his Duty . Nay , when his Pains were tolerable , Preaching was his best Anodyne when others fail'd : And after his Preaching , the reflection upon the Divine Goodness that enabled him for the discharge of the Service , was a great relief of his Pains . His Life was suitable to his Holy Profession . His Sermons were Printed in a fair and lively Character in his Conversation . He was an Example to Believers , in Word , in Conversation , in Charity , in Spirit , in Faith , in Purity . He was of a staid Mind , and temperate Passions , and moderate in Counsels . In the managing of Affairs of Concernment , he was not vehement and confident , not imposing and over-bearing , but was receptive of Advice and yielding to Reason . His compassionate Charity and Beneficence was very conspicuous amongst his other Graces . His Heart was given to God , and his relieving beneficent Hand to the living Images of God , whose pressing wants he resented with tender Affections , and was very instrumental for their Supplies . And as his Life so his Death adorn'd the Gospel , which was so exemplary to others , and so gracious and comfortable to himself . The Words of Men leaving the World make usually the deepest Impressions , being spoken most feelingly , and with least Affectation . Death reveals the Secrets of Mens Hearts : And the Testimony that dying Saints give , how gracious a Master they have served , how sweet his Service has been to their Souls , has a mighty Influence upon those about them . Now the Deportment and Expressions of this Servant of Christ in his long languishing Condition , were so holy and heavenly , that though his Life has been very useful , yet he more glorified God dying than living . When he was summoned by painful Sickness , his first Work was to yield himself with resigned Submission to the Will of God. When a dear Friend of his first visited him ; he said , I am in the use of Means , but I think my appointed time is come , that I must dye : If my Life might be serviceable to convert or build up one Soul , I should be content to live , but if God hath no work for me to do , here I am , let him do with me as he pleaseth : But to be with Christ is best of all . Another time he told the same Person , That now it was visible it was a determined case , God would not hear the Prayer , to bless the means of his Recovery , therefore desired his Friend to be willing to resign him to God , saying , It will not be long before we meet in Heaven , never to part more , and there we shall be perfectly happy , there neither your Doubts and Fears , nor my Pains and Sorrows shall follow us , nor our Sins , which is best of all . After a long continuance in his languishing Condition without any sensible Alteration , being asked how he did , he replied , I lie here , but get no ground for Heaven or Earth : Upon which one said , Yes in your Preparations for Heaven , O yes said he , there I sensibly get ground I bless God. An humble Submission to the Divine Pleasure was the habitual Frame of his Soul : Like a Dye that thrown high or low , always falls upon its Square : thus whethe hope of his Recovery were raised or sunk , he was content in every Dispensation of Providence . His Patience under sharp and continuing Pains was admirable . The most difficult part of a Christian's Duty , the sublimest degree of Holiness upon Earth , is to bear tormenting Pains with a meek and quiet Spirit . Then Faith is made perfect in Works : and this was eminently verified in his long Trial. His Pains were very severe , proceeding from a cancerous Humour , that spread it self in his Joynts , and preyed upon the tenderest Membranes , the most sensible Parts , yet his Patience was invincible . How many restless Nights did he pass through without the least murmuring or Reluctancy of Spirit . He patiently suffered very grievous things through Christ that strengthned him ; and in his most afflicted Condition was thankful . But what Disease or Death could disturb the blessed Composure of his Soul , which was kept by the Peace of God that passes all Vnderstanding . Such was the Divine Mercy , he had no Anxieties about his future State , but a comfortable Assurance of the favour of God , and his Title to the Eternal Inheritance . He had a substantial double Joy , in the reflection upon his Life spent in the faithful Service of Christ , and the Prospect of a blessed Eternity ready to receive him . This made him long to be above . He said with some Regret , Death flies from me , I make no haste to my Father's House . But the wise and gracious God , having tried his faithful Servant , gave him the Crown of Life , which he hath promised to those that love him . His Body , that poor Relick of Frailty , is committed in trust to the Grave , His Soul sees the Face of God in Righteousness , and is satisfied with his Likeness . The Hope of this should allay the Sorrows of his dearest Friends . When the Persons we love and have lived with , are to be absent a few Months , it is grievous , but at the last lamenting Separation , all the Springs of our tender Affections are opened , and Sorrows are ready to overwhelm us . But the stedfast Belief of the Divine World , and that our Friends are safely arrived thither , is able to support our fainting Spirits , and refresh all our Sorrows . The truth is , we have reason to lay to heart the Displeasure of God , and our own Loss , when his faithful Ministers are taken away . When the Holy Lights of Heaven are Eclips'd , it portends sad Things : When the Saints are removed from Earth to Heaven , their Souls freed from the interposition of their dark Bodies , they truly live , but we that remain , dye , being deprived of their Holy Lives , their Examples , that are a preservative from the Contagion of the World. A due Sense of God's afflicting Providence is becoming us : But always allayed with hope of our being shortly reunited with our dearest Friends for ever in the better World. O that our serious Preparations , our lively Hopes , and the Presence of the great Comforter in our Souls , may encourage us most willingly to leave this lower World , so full of Temptations and Trouble , to ascend into the World Above , where perfect Peace , full Joy , and the most excellent Glory are in Conjunction for ever . FINIS . Notes, typically marginal, from the original text Notes for div A26816-e460 Rom. 12.11 . Luke 1.74 , 75. Et si adhuc viliorum materiarum obtulisses , fecisset quod ex illa fieri optimum possit . Sic sapiens virtutem si licebit , in divitiis explicabit , si minus , in exilio . Quamcunque fortunam acceperit , aliquid ex illa memorabile efficiet . Senec. Ep. 78. Tit. 2. Rom. 13. Acts 26.18 . Col. 1.12 . Rom. 1. Phil. 1. 2 Tim. 2.14 . Mat. 13.52 . Mat. 24.45 . 1 Tim. 4.14 , 15. Cui ideo reor veteres pagani tam speciosae appellationis titulum dederunt , ut quia in eo non erat numen , vel nomen esset . Et quia non habebat aliquam ex potestate virtutem haberet saltem ex vocabulo divinitatem . Salv. de Provid . l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hippoc. Aphor. Lib. 6. 2 Tim. 4.1 , 2. Col. 1.28 . Acts 20.24 . Miser ego semper aeger caloribus impatientiae . Confiteor ad Dominum Deum , satis temere me , si non etiam impudenter de patientia componere ausum , cui praestandae idoneus omnino non sim. Esa. 44.12 . Psal. 103. Dan. 9. Psal. 118.181 . Idoneus sui operis aestimator , magno pretio nos redemit . Arnob. Luke 11.21 . Acts 18.5 . 1 Pet. 3.12 . Rev. 3.21 . Deut. 7.8 . Col. 3. Nam ut mens per diem veris visionibus avocatur ne dormiat , ita falsis nocte ne excitetur . Lactant. de Opific . Dei. c. 18. Quae in ipsis visceribus , medicaments epotis Originem futuri hominis extinguunt & paricidium faciant antequam pariant . Minus . Fel. 1 King. 2.38 . Jussisti Domino sic & est , ut poena sit sibi omnis inordinatus animus . Aug. 
A27055	----	A true believer's choice and pleasure Instanced in the exemplary life of Mrs Mary Coxe, the late wife of Doctor Thomas Coxe. Preached for her funeral by Richard Baxter. Baxter, Richard, 1615-1691. 1680 Approx. 79 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A27055 Wing B1433 ESTC R218157 99829774 99829774 34217 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27055) Transcribed from: (Early English Books Online ; image set 34217) Images scanned from microfilm: (Early English books, 1641-1700 ; 2024:8) A true believer's choice and pleasure Instanced in the exemplary life of Mrs Mary Coxe, the late wife of Doctor Thomas Coxe. Preached for her funeral by Richard Baxter. Baxter, Richard, 1615-1691. [6], 65, [1] p. printed by R.E., London : in the year, 1680. Caption title on p. 1 reads: A true believer's choice and pleasure, &c. Running title reads: A funeral sermon. Includes errata on A3v. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Coxe, Mary, d. 1679 -- Early works to 1800. Funeral sermons -- 17th century. 2005-07 TCP Assigned for keying and markup 2006-02 SPi Global Keyed and coded from ProQuest page images 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A True Believer's CHOICE AND PLEASURE . Instanced in The Exemplary LIFE OF Mrs MARY COXE , The Late Wife of Doctor THOMAS COXE . Preached for her Funeral By RICHARD BAXTER . Prov. 10.7 . The memory of the just shall be blessed , but the name of the wicked shall rot . LONDON , Printed by R.E. in the Year , 1680. To my Worthy and much Honoured FRIEND , Dr. THOMAS COXE . SIR , THough your great Kindness and Care of the health of me and mine , much oblige me to you , and your Personal Worth much more , and your worthy Children command my great Respect and Love ; yet none of these should have moved me to say a word of all that I have said of your deceased Wife , which I had not verily believed to be true : And it was Gods Grace in her , which much more commanded it , than all my debt to you and yours . She was so Exemplary , as that I think it my Duty for the good of others , to make this Publication of her Character , and of this Sermon . But one great Defect is here to be notified to the Reader , That almost all her secret way of Duty , and particular Converse is omitted , which you that were still with her , could have described ; For I thought meet to say no more than I either knew my self , or was obvious and known to many . The words which I heard but yesterday from the mouth of your Brother in discourse , were such as I doubt can be said of few , that in so many Years , from the hour of her Marriage , to her Death , she was never known to do one disobliging action , or speak one disobliging word , of or to any one of her Husbands Kindred or Relations . Had it seemed meet to you , or to your worthy and ingenious Son , and your pious Daughter ( the true image of her Mother ) to have been the Describer of the Soul and Life , of this Exemplary Saint , how much more fully could you have done it , than I , that was so much less acquainted with her . She is gone home , and you and I are at the door ; The Lord give us so to live by Faith on the Promise and Love of God , and the things unseen , that thence we may daily fetch our ruling Motives , and stablishing Consolations , and not from a transitory deceitful world ▪ and following Christ and his Saints under the Cross , may with them possess the incorruptible Crown ; and be found at his Call among those that love his appearing , and be for ever with the Lord. Amen , Amen . Novemb. 19. 1679. ERRATA . PAge 8. line 1. for Angel read Angels . p. 16. l. 12. for suffient r. sufficient . p. 27. l. 13. r. in which . p. 34. l. 21. r. sent for . p. 38. l. 11. for It is r. Is it . p. 43. l. 6. for on r. of . l. 7. for of r. on . p. 58. l. 4. for causeth r. cureth . p. 61. l. 12. for will r. would . p. 62. l. 14. for received r. refused . A True Believer's CHOICE and PLEASURE , &c. PSAL. 119.111 . Thy Testimonies have I taken for an heritage for ever ; for they are the rejoycing of my heart . A Text that speaketh of Rejoycing , and that in an heritage , and an heritage for ever , may seem unsuitable to a mournful Funeral : But it was chosen by our deceased friend , and not without justifiable reason . That which was a day of Sorrow to us , was a day of Rest and Joy to her ; and it was meet that she should foresee that Joy , and tasting it in the first-fruits , should commend that to us which she had found so sweet , and would bring us to the felicity which she hath now obtained . If the damned sensualist , Luk. 16. would have had one sent from another world , in hope to save his unbelieving Brethren , no wonder if a holy person were desirous that others should partake of her pleasure and inheritance : and like the Lepers that found the Siege of Sama●ia raised , would not feast and rejoyce alone . She chose this , no doubt , as that which was most lively imprinted on her own heart , with a just desire that it might be imprinted also on the hearts of others ; that so we may not only rejoyce with her that now rejoyceth in the heavenly possession , but , as Paul saith , Gal. 6.4 . Every man may prove his own works , and so may have rejoycing in himself alone , and not ( only ) in another . Let us therefore by God's assistance so improve these words , as may conduce to this desired end . By God's [ Testimonies ] here is meant that supernaturally revealed Law and Promise ▪ which was possessed by the Church of the Jews , as God's peculiar people , supposing the Law of Nature , and the common mercies which God had given to all the rest of faln mankind : Both the Precepts and Promises are here included ; the Types and their signification of the thing typified . [ I have taken them ] signifieth , I have believed them , implying that God revealed them ; and I have Accepted them , implying , that God had Offered them ; and I have chosen them , implying the preferring them before all competitors ; and I have trusted them , as signifying their special use , for the guiding , stablishing , quieting , and saving of the soul . [ For an heritage ] signifieth 1. As that which I trust to as my security for an heavenly Inheritance . 2. And as that which now is my best portion while I am in the way , ( including the things connoted . ) 3. And as that which I prefer before all Wealth and worldly Heritage . Alexander and Caesar had larger Dominions than David ; but neither of them was King of God's peculiar People , that had possession of his Oracles , nor had the Promises which he had , that Christ should be his Son and Successor on his Throne . The word [ for ever ] relateth both to the Inheritance as everlasting , and also to David's choice , as immutably hereupon determined . They are said to be the Rejoycing of the heart aptitudinally in themselves , which caused him to choose them , and actually , because he had chosen , believed , loved , and obeyed them . So that this is the sum of the sense [ worldly men make choice of a worldly Inheritance , and hopes , and on this they trust ; and in this they seek their chiefest pleasure : But I , though blessed largely with thy bounty , have suffered many afflictions in the world : But thy Word hath been my Guide , and thy Promises still fulfilled to me ; and experience hath confirmed my Faith and Resolution , to lay all my Hope upon thy Word or Covenant , both for this life , and that to come , and from it I seek and fetch my comfort : It hath been my joy in all my sorrows , and in it to the last will I rejoyce ] This is the sense of the Text , from which we are all taught . Doct. That God's Covenant or Testimonies are the true Believers Heritage for ever , and as such are trusted and chosen by him ; and therefore among all the allurements and the crosses of this world , are the support and rejoycing of his heart . In the handling this I shall shew you I. What it is in God's Testimonies which make them fit to be our Heritage , and our Joy ? II. How they are called an Heritage for ever ? III. How they are so taken by Believers ? IV. How far they are their Joy ? I. In God's Covenant or Testimonies there is 1. The Author . 2. The Mediator . 3. The applying Agent . 4. The ascertaining Revelation . 5. The Donative or Benefit given . 6. The Guiding Doctrine and Law. 7. And the Persons or Subjects connoted to whom all this is suited , to be an Heritage for ever , and the rejoycing of their hearts . 1. The Author is God , the Lord of us and all ; in whose hand and will is our Soul and Body , our Life and Death , our Health and Sickness , our Joy and Sorrow , whose loving-kindness is life , and better than life , Psal . 63.3 . who , if he will can make us whole and happy , and who hath told us what he will do by his Covenant : He wanteth not Love , for he is Love it self ; Essential , Infinite Self love , communicating to his creatures such Love as his Wisdom seeth meet for them to receive . The Love that gave us the Mediator and the Covenant , will certainly perform it : It was of mercy that he promised : It is now of mercy and justice that he perform it . He wanteth not Wisdom to Rule the world by Truth and Goodness , and needeth not deceit and falshood hereunto , nor to flatter such worms as we into obedience . Nor doth he that maintaineth Heaven and Earth , want power to make good all his Word ; nor is there any adverse power to make it difficult , and hazard the success . Indeed , he that seriously considereth the Divine Perfection , will think it were more strange and incredible , that God should not bless and glorifie the faithful , according to his Word . If it be credible that the Sun sends forth its illuminating and enlivening beams so far and wide , to so many millions of various creatures ( though it scorch the unsuitable objects that are too neer ; ) it is credible that God who is Infinite Goodness , should bless the capable with heavenly Glory ! And did we not see that sin maketh many uncapable , it would be harder to reason to believe that all shall not be blessed by such a God , than that all the faithful shall be blessed . And we find , that though both be hard to unbelievers , they are of the two more hardly brought to believe the Threatnings , than the Promises of God. What wonder is it that Infinite Power , Wisdom and Love , should make some of his creatures blessed by communication ? and Man in special when he hath made him capable of it ? And what greater satisfaction and security can a fearful , troubled , dying man have than the Infallible word of the most gloririous God. Sure he that firmly believeth it to be his Word , can hardly choose but believe that it is true , and meet for our most quieting trust . 2. The Angel and Moses were the Mediators of the Jewish Law : But the Eternal Word incarnate is the Mediator of the New Covenant ; promised only before ( to Abraham , David , &c. yea to Adam ) but sent when made man in the fulness of time , Gal. 4.4 . And it must needs be a sure and excellent Covenant which is made and confirmed by such a Mediator , named in the Prophecy , Isa . 9.6 . Wonderful , Counsellor , the Mighty God , the everlasting Father , the Prince of Peace , of the increase of whose Government and Peace there is no end : he is the heir of all things by whom the Worlds were made , the Brightness of God's Glory ; the express Image of his Person ; and upholding all things by the word of his power ; made better than Angels ; having by Inheritance obtained a more excellent name ; whom all the Angels of God do worship ; and for whom they disdain not to minister to the Faithful . It is a sure and comfortable Doctrine which must have such a Preacher sent from Heaven , and a certain Covenant which hath such a wonderful Mediator . 3. But it is not like the powerless word of man , but the Holy Spirit of the Father and the Son undertaketh to accompany it , and as the Arm of God to set it home , and make it effectual to its proper ends : We have not only heard this word , but felt it : As we hear and feel the powerful Winds , though we see them not , and perceive not whence they come , or whither they go : All have felt this who are born of the Spirit , Joh. 3.8 . God spake not like man when he said , Let there be light , Gen. 1. And he teacheth not like man , when his Spirit by his Word doth quicken , illuminate and regenerate Souls . It is a sure Covenant that hath such an inward Mediator , such an Agent , and Advocate , and Witness of Christ , speaking operatively from God to man , and speaking prevailingly in man to God. 4. And the sure manner of Revelation doth make it fit to be our Trust and Joy. As it beareth on it self the Image or Impress of God's Power , Wisdom and Goodness ; so by powerful Miracles , and manifold Wisdom , and unmeasurable Goodness it hath been delivered , sealed , defended and propagated : And by a communicated Spirit of Life , Light , and Love in all sound Believers , confirmed to this day . 5. And what is it that with such glory and certainty is delivered to us from Heaven ? It is a Deed of Gift ( thus sealed by Christ's Blood and Spirit ) of Grace and Glory ; of Christ to be our Head , and Lord , and Husband , and Life , in and with him . John 5.10 , 12. of the free pardon of all our sins how many and great soever , and of reconciliation with God , and of justification by the blood and righteousness of our Redeemer , and of the continued teaching , preserving , sanctifying , strengthening , comforting aid of the Holy Spirit ; of adoption and title to the Heavenly Inheritance ; that being Sons , and having the Spirit of the Son , by it we shall be sealed up to Glory , and be made the Habitation and Temples of God : In a word , it is a promise of this Life , so far as that all things shall work together for our good , Rom. 8.28 . and of the life which is to come , where we shall live in Glory with Christ for ever . This is the sure and blessed Covenant of God. 6. And what is the Doctrine and Laws of God , are they not also suited to our Trust and Joy ? Is it not a delightful thing to read that which no meer man could tell us ? How God made Man and all the World , and what Laws he gave him ? How sin came into the world , and death by sin ? How God hath governed the World from the beginning , and how he hath redeemed us ? What Christ is , and what he hath done , and what he will do ? And what man is , and what he should be , and what he shall be , and do , and have for ever . And what is there in God's Laws , but that which is our safety , and should be our joy ? If good Laws be the safety and honour of Kingdoms , are not God's Laws so to all the World ? What an ugly Dungeon were the World without them ? and what a worse than bruitish thing were man ? O how happy were Man , were Families , were Cities , were Kingdoms , if all had made God's Laws their Rule , and all Mens Laws and Lives had been ruled by them ? Then there would have been none but wise , just , and holy Rulers , that would have governed for God , and for the common good , and Princes would have been indeed the Fathers of their Countries , and Masters of their Families , abhorring all contradicting selfish Interests , and all Injustice , Tyranny , and Oppression . Then Subjects would have with reverence , readiness , and fidelity , obeyed God , in obeying and honouring their Parents , Princes and Masters . Then all men would love their Neighbours as themselves , and do as they would be done by ; Love and Justice would reign among all , and Injury , Partiality and Selfishness would be abhorred . And which of us cannot say , Had I been ruled by God's Laws , I had escaped all the guilt , the shame , the corrections , the terrours that have befallen me ? It is our sin against that sacred Rule , which is the cause of all our sorrows ; else what Peace might we have had in our Consciences , in our Bodies , in our Houses , in our Cities and Countrey , as having Peace with God. God's strictest Laws , are but his strict forbidding us to destroy or hurt our selves and others , as you forbid fire and water , and Knives and Gunpowder , surfeiting and poyson to your Children , for their preservation . O how glad would every true Christian be , if God's Laws were fuller written on his heart , and he could but be and do all that God therein commandeth . For want of this perfect Conformity it is , that he cryeth out with Paul , Rom. 7. To will is present with me , but to do I find not — O wretched man that I am , who shall deliver me from this body of death . How joyful should we be if we could but trust God , and love him , and obey him , and be free from sin , as much as the Law of God commandeth us ? We testifie therefore that the Law is holy , and just , and good , while we repent that we break it , and wish that we could better keep it : For this would keep our Souls from guilt and shame , and terrors , and our bodies from much calamity and pain ; all Gods ways are pleasantness , and all his paths are peace . Great peace have they that love his Law , and nothing shall offend them ; let Papists ▪ hide it , and accuse it , and let the ignorant and malignant scorn it , yet will Believers judge it fit for their confidence and delight . 7. And the rather , because that all this is admirably suited to our necessity . We are undone sinners ! and had perished for ever , without a Saviour , and a pardoning Covenant . We are dark and foolish , and should have erred to Damnation , without this sure and heavenly guide ? We are beset with Temptations , and how should we overcome them , without God's promise of better things than this World can give us ? We are under manifold pains and sorrows , and must shortly dye : And how should we undergo all this in peace , if we had not hopes of future happiness , and of that which will compensate all our losses ? We have a life of service to God , which must be faithfully and chearfully done ; and how should we so do it , without good perswasion of this revvard ? He that cometh to God , must believe that God is , and that he is the rewarder of them that diligently seek him . O then what a joyful Word should that be to us , which is sent from God himself thus to guide , to secure , to strengthen and comfort us , by the promise of all that we need , and can well desire , sealed by the Blood , Miracles , and Spirit of Christ ; and bearing the impress of God the Author ; and that to such miserable Sinners as vve are . II. But how are God's Testimonies our Heritage for ever ? When in Heaven vve shall have no need of Scriptures . Ans . 1. [ For ever ] sometime signifieth , to the end of my life ] as David saith , Psal . 23. I shall dwell in the House of the Lord for ever ; and so oft . And so Gods Testimonies vvere taken for his Heritage , or chiefest Portion , and rejoycing constantly , and to his lives end , as securing him of an everlasting Heritage . 2. And the Heritage promised by them , and connoted , is everlasting ; and the holiness imprinted by them on his Soul , vvill be perpetuated , and perfected in Heaven . III. What is it for Believers to take God's Testimonies for their Heritage ? Ans . It is supposed that the flattering world , and the pleasures of the flesh , do stand here in competition , and are by many taken for their best , and this beeause they either think not of , or believe not the better things of a life to come , and the comforts of a holy prospect and preparation . In this case every true Believer , seriously weighing all , and what can be said on both sides , what the world and flesh will be and do for him , and what God and grace , and glory will be and do , doth wisely discern and resolve , 1. That the world is vanity , and sin abominable . 2. That God is all suffient , infinitely good , and to be trusted , and his word most wise , and just , and true : And therefore though his belief have its imperfections and assaults , yet he so far believeth Gods promises to be sure , and his precepts to be good and necessary , as that he resolveth here to place his hope and trust for his whole felicity in this life and hereafter , and to give up himself to the study , love , and obedience of Gods Laws , as the guide and security , and comfort of his Soul , renouncing all the flatteries of the flesh and world which stand against it , and are preferred by sensual Unbelievers . In few words , this was Davids faith and choice , and this is the faith and choice of all true Believers , by which we may discern whether we are such ; though all have not the same degree of trust and fixed resolution , yet all have this much in sincerity . IV. Quest But can all say , They are the Rejoycing of my heart ? Ans . All of them can say , 1. We see that there is in the Word and Covenant of God in Christ , unspeakably more matter fit to be our Joy , than in all the pleasures , and wealth , and honours of this world . 2. And therefore we prefer it before them all , in our desire and our fixed choice . 3. And we find so much goodness and sutableness to us in this sacred Word , as that we love it as our food and our security , though not with the appetite and love which we desire . 4. And though we have not that joy in this our love to it , and in the hopes of promised glory , which a stronger faith and love would cause , yet we find that it is our best , and we perceive more good in it than in sinful pleasures ; and the true and chief support of our Souls in all our fears and troubles , and in our prospect of another life , is from the love and Word of God through Christ . And though our pleasure in it be not sensual and luscious , it is much more solid and satisfying to our Souls , than we find in any other thing . And the sweetness which we taste in it , is greater at some times than at other . And the comfort which we have in our bodily health and welfare , is much as it signifieth to us the love of God performing to us his promises , and helping us to serve him with joy and gladness , in order to everlasting joy . This is the ordinary case of true believers ; though extraordinarily ; 1. Some tempted , troubled , melancholy Christians overwhelmed with grief and fears , do not perceive this much in themselves . 2. And the healthfuller stronger sort of Christians have yet a more sweet and constant pleasure , in the Testimonies and Ways of God. Having said this much for Explication , a little more may suffice to shew you why and whence it is that Believers receive the Testimonies of God with this fixed Choice , and Trust , and Pleasure . 1. It is from honest Self Love and Interest : They certainly find that it is their best ; that it is true and good , and that there is nothing else to be found in this World , that will serve instead of it , to be a quieting security , guide and comfort to the Soul. They perceive what they need ; and that nothing else can supply those needs : This must be their Hope , or they must despair . 2. It is from Holy Suitableness and Love to God , and the goodness which they relish in his Word . As God giveth every living Creature an Appetite suitable to his Food , and Benefits , so doth he to the New Creature . Holiness is mostly the Souls Appetite to God , and spiritual good . The word which promiseth and guideth us to the incorruptible Crown of glory , is an incorruptible seed , 1 Pet. 1.3 , 4 , 5 , 6. and it is our Milk or Food , 1 Pet. 2.2 . and by it we are made Partakers of the divine nature , 2 Pet. 1.4 . and it is the ingrafted or innaturalized word which is able to save our Souls , Jam. 1.21 . And as the whole stock is marvellously turned to serve a little graft , which is planted into it , and as if it had lost its former kind , doth bring forth only the fruit of the graft , so is God's Word implanted in us to the change of our nature , and our fruits . And it is no sound Appetite which hath no pleasure . No wonder if a strong belief do cause us to rejoyce with joy unspeakable , and full of glory , that we may receive the end of our faith , our salvation , 1 Pet. 1.6 , 7 , 8. All God's Commands and Promises have by the divine impression of them on our souls , lest somewhat there which is like them , and connatural ; even a holy light to understand their truth and goodness , and a holy love to them , and the things revealed , to desire them , and take pleasure in them , and a holy liveliness to pursue the good desired . And this is the writing of the Law and Gospel on our hearts : And in this sense it may be said that God , that Christ , that the Holy Ghost is in our souls , and dwelleth in us , even as an efficient principle , and a beloved Object , and desired end . And if this be all that they intend , those called Quakers have no reason to accuse us , for not preaching a God , and a Christ within us . And if this be it that is meant by those who tell the World , that by saying that the Holy Ghost is in us , we are more arrogant than the Pope , that claimeth a visible Monarchy ; we glory in this joyful priviledge , this earnest , seal and first-fruits of heavenly glory , and humbly thank him who hath vouchsafed it , and assured us of it in his word , Rom. 8.9 , 11. 2 Cor. 6.16 . Ephes . 3.17 . 1 John 4.13 . 1 Cor. 3.16 . 2 Tim. 1.14 . 1 John 3.24 , & 4.12 , 15 , 16. And if the Scorners have any belief of the Scriptures , let them read and tremble , Rom. 8.9 . If any man have not the Spirit of Christ , the same is none of his . III. I have given you the sense and the reason of this Doctrine : We come hither to learn what use to make of it . And I think if I preach also on the Copy or Impress of this Text , whose Reliques we have laid in the dust , and tell us what use she made of such Doctrine , it will be a considerable help to our own Application . I have never loved or used to adorn Sepulchers , or hang out specious Signs at the doors of Pride , Ambition , Tyranny , or worldliness , to entice others to imitate prosperous sinners in their sin : were I to preach at the Funerals of an Alexander , or a Caesar , I had rather say that which may save the living from following them in Pride and Bloodshed , than to tempt men to the like sin and misery . To praise damned men , because they had the pleasures of sin for a season , is to be more foolish and uncharitable , than the tormented Gentleman , Luk ▪ 16. who would have had one sent from the dead to warn his Brethren , lest they should follow him to that place of torment , by preferring fleshly pleasure and prosperity , before the life and hope of Saints . Our praises ease not tormented souls . It is a mark of the Citizens of the holy City , That a vile person is contemned in their eyes ? but withall , That they honour those that fear the Lord : for God doth honour them . My duty therefore to God , and my love to holiness , and holy persons , and to you in special that are her Children , and other Relations , commandeth me to tell you , ( though some of you know it better than I ) That our deceased Friend , in the course of her Pilgrimage , did speak of her self by her constant practice , what David professed in this Text. Though I speak but from eighteen or nineteen years acquaintance with her my self , I have full evidence of it for the former part of her life . And my acquaintance with herby Neighbourhood , and mutual esteem , hath been such as hath given me more advantage to know her than most have had : though I remember not ever to have spoken with one person that hath known her , that did not take her for an extraordinary and eminent example of the Piety and Virtues which I shall mention . If the Hypocrites seek the praise of men , verily they have their reward ( a poor reward ) but she seeking first the Kingdom of God , and the honour that is of him , had this cast in as overplus : I never heard that any person of any perswasion did speak evil of her , or question her eminent sincerity and worth . Had she come to this by sinful compliance , She might have feared Christs words , Luke 6.26 . Wo to you when all men speak well of 〈◊〉 . But as God hath not left himself without Witness to the very Heathens , so he hath not left innocency , wisdom , love , peace and piety , without some Witnesses in the Consciences of the ungodly ; few of them have the face to speak against these in their proper names : And if he could not dishonour them by our mixed faults , and by the slanderous affixed names of Heresie , Schism , Disobedience , Hypocrisie , Phanaticism , Folly , and what else ignorance and malignity can devise , the Devil knew not how to dishonour Holiness and Vertue , nor to encourage the blind world to so common a hatred and opposition of them , as they shew in all Nations of the Earth . When She chose this Text , it was from such a sutable spirit , as all men choose the food , the friends and company , the business and discourse which by agreeableness they most delight in . That She made Gods Word and Covenants , ( connoting Gods Love , Christ , Grace and Glory , the spring , matter and end ) her best , her heritage , her all , contemning all that stood in competition ; and that these were the rejoycing of her heart , She shewed to us that knew Her by these notable effects . I. By her constant , serious , diligent use of the Word of God , by hearing , reading , conference and meditation . Her food was not more constantly used , nor I believe so sweet to her . Her hearing in the publick Assemblies , nothing but necessity could interrupt : And her private constancy her relations know . She practically told us that the blessed mans delight is in the Law of the Lord , and therein doth he meditate day and night , Psal . 1.2 . II. She made so much , ( in esteem , use and thankfulness ) of every little of the help She could get in these spiritual things , as shewed that they were her heritage and joy . When some come home with accusations of the Sermon , as dry , dull , or weak , She found in it something for profit and solace : I am sure my own conversation and duties have been truly guilty of the foresaid faults , and yet how gladly would She come over the way to us at prayer time . How much did She value now and then a little ( too dull unprofitable ) conference , and took it for a loss that She could have no more . How glad was she of now and then a too dry and short Letter , and how carefully would she keep them . As if with the Woman of Canaan , She had been begging for the crums . Alas our duller appetites seldom so desire after , or delight in , much larger portions of well-drest food , but fulness hath loathing , and we call it dry manna , which we are weary of ; or every little fault in the dressing turneth our stomach against it ; full souls loath the honey-comb , but to the hungry every bitter thing is sweet . III. She loved and received the Word of God from any faithful . Minister that brought it : It s true that She more frequented and desired some than others : But her Religion was not Faction , or siding with this Party or with that : She was far from a Shismatical mind or practice . When one Party separates from all that Preach in the Parish Churches , and another from all that Preach elsewhere , She separated from neither . IV. Accordingly She loved all persons that feared God , as such : Not confining her Affections or Kindness to those of this or that controvertible Opinion : But that candour and holy simplicity , and serious practical Religion which She had her self , was it that She loved in all others whomsoever . V. And accordingly her conference was not about controversies , or matters of contention , which too many spend their hours in these times , but that which tendeth to edification , and to administer grace to the hearers : She was not such as Paul oft reproveth for striving about words , and little things , that tend not to edifie but subvert . VI. Much less was She tainted with any Heresie , or dangerous Errour in Religion , nor ever drawn from the truth , and her spiritual stedfastness ; but cleaved to the form of wholsom words , and the simplicity that is in Christ , and to them that held the unity of the spirit in the bond of peace ; avoiding the vain janglings of men of Contention , Pride and Corrupt minds . VII . She was not of a censorious backbiting temper , nor used , as too many faulty Christians , to make it her discourse , to find fault with others , and make her self the judge of Controversies , Cases , Actions and Persons which she understood not : but had learned that lesson , [ speak evil of no man , ] and to know and be called to it , before she judged . VIII . She was very desirous of the good of all , and glad of any thing which tended to promote the conversion and saving of mens souls . IX . She was charitable and liberal also to their bodies ; in an unusual degree ; as I am able to say by particular experience , in which I have known it exercised to the poor . X. Her humility and detestation of pride was manifest , not only in her Garb and Behaviour , but in her low thoughts of her self , and the lowliness of all her Conversation , and great dislike of all that savoured of Pride . XI . She was not morose , nor a refuser of Converse or useful Visits , when reason required them : but She took it for a great Affliction to have much diversion by company or by matters , from her constant course of better work : And ( besides her health ) was therefore the more Inclined to be much in the Country , that her mind and time might not be at the Mercy of too much intruding diversions , and unprofitable discourse . XII . Much more was She a verse to all sorts of sensuality : such pleasing of the flesh as corrupteth the mind , and turneth it from holy work and pleasure ; and such vain recreations as waste precious time , and profit not our selves or others : Holy things were her food and feast , her work and recreation . XIII . Her prudence in all matters was very exemplary ; being much more against unadvised rashness , and actions which tend to ill effects , than most of us of the stronger Sex : and I confess I should think much better of my self if I could equal her herein . In which her Acquaintance commonly admired her , though this is a point which all must acknowledge much imperfection in . XIV . And her gentleness , meekness and calmness of mind and carriage was very amiable to her friends and most that did converse with her : She was a great Adversary to passionate behaviour , which surely came from that Power of Grace , which had made love and meekness become a nature in her , seeing no such thing could be else expected in one of her Sex and Complexion , and bodily weaknesses . XV. She did not , as the Hypocrite , give God the second place in her heart and life , and the World the first , nor put off Christ with the leavings of the flesh , nor take this World for her best or heritage , and the next only for a reserve when she must needs leave this : She seemed to prize no Heritage but God , nor to set much by any transitory vanity whatever . XVI . She excelled in the earnest desire of her Childrens good , and in the care of their well-doing and salvation . How oft hath she desired me to pray for them ? How glad was she if I would at any time but converse with them , and advise them : they know better themselves ( though I know much , ) how much she prayed for them ? How oft and tenderly she counselled them ? What Letters of serious holy Counsel she would write to them ? And how like she was to Job , who prayed and sacrificed for his Children , when they were merry and feasting together , fearing lest they should forget God and sin against him ? XVII . This kind of life which I have described was her calling and trade , and in a manner her only business in the World : It was not now and then in a good mood , like a Feast or Recreation : but as she knew that one thing is needful , so she chose that better part , which never was , nor will be taken from her . She so lived as if she had but this one thing to mind and do in the world , to please God by obeying him , and to cleave to Christ , and to do good , and to be saved . Nothing else seemed to be much in her mind , thoughts , care , and business ; her life seemed to be but this one thing . But I must confess that poor and tempted Persons , that are under many worldly wants , crosses and employments , cannot be expected to reach her measure in this : Though one thing be their best and portion , they may be tost with many troublesome cares and businesses . But God gave her both mind , opportunity and help to live in as even a course of constant holiness in a Family , as Monks can pretend to or hope for in their Community or solitude . Religion was her very life . XVIII . In this life she had also a Constant peace of Conscience , bewailing her imperfections , but not living in melancholy , despair , hard thoughts of God , or an uncomfortable sort of Religion : I have oft heard her speak of her lamented weakness of Faith , Love , and heavenly desires and joy , but never , that I remember , one doubting word of her own sincerity and salvation : But her ordinary speech was lamenting that we were all so weak in our belief of the Word of God , and the unseen World , and what execellent Persons we should be if herein we had a stronger Faith that were liker unto sight ; and how much it should be the business of all believers , to pray and labour for an increased powerful belief hereof , as that which would set all right in us XIX . Her patience under her bodily infirmities also was exemplary . Her weakness made her so lyable to dangerous Coughs while she was in London air , that by this she was constrained to live much from home . And most of all her life she was tormented with a frequent head-ach ? But in her patience in all this She did possess her Soul ; and patience furthered experience , and experience hope , and she learnt more the quiet fruits of righteousness by being much exercised herein . XX. And as by this She daily learned to dye , so the expectation and preparation for death , was her continual work and state . She lived and heard , and prayed , and wrote her Letters to her Children as at the brink of the Grave , and the Door of Eternity . Not that her Diseases did seem to us to be very mortal , or threaten this sudden change . But she knew the brevity of mans life , and that Death is ready to remove us all , and what a moment it is till that certain hour . And as she lived holily , and in peace with God and man , so she dyed with ease and little likelyhood of the ordinary miseries of Fear or Pain : A little soreness and swelling of her Leg , and pain towards the Hip , turned to two swooning fits , and in the third or fourth , having been in quiet discourse with her Husband , she as quietly sunk and dyed away ; desiring that I should be sent to pray with her ; she was dead before I came , without any signs of nature striving : And she had said to her Daughter after her former fits , she did not think that one could have dyed so easily as she had almost done . A death thus expected , and thus prepared for is not to be called sudden ! Thus God can make death easie to some of us , that are apt to over-fear the antecedent pain . And now what can be more , ( almost ) desired in this World , than such a life and such a death . Our dear Friend is at home with Christ , and Gods will , which is Goodness and Love it self , is so fulfilled ; even that will which must dispose of all things , and in which only we must seek our rest . And having described this true Copy of the Text , I may boldly speak of it to several sorts . I. I may again ask both Quakers and Scorners , Whether the Holy Spirit do not dwell and work in such among us , as our dear Friend now deceased was ? II. I may ask Vnbelievers and Sadduces , Whether these operations of the spirit of God on Believers , be not a sign that God owneth the Gospel by which he thus worketh ? And that Christ liveth and reigneth , who can thus still send a sanctifying Spirit into Believers Souls ? And whether it be not blasphemy to think and say , either that these excellent endowments of Souls are not of God , or that he giveth them all in vain , and that Believers are all deceived by God , and labour and hope all their days for that which hath no being ; and that the better God maketh them , the more deluded , vain and frustrate he maketh them , and ruleth and amendeth the world by falshood . III. I may ask the Papists , with what Face they can say as they use to do , That they never heard of a Protestant Saint ? And whether we may not be as Religious in the places that God hath set us in , as if we turned Recluses , Monks or Nuns , and shut up our selves from doing any good in the world . IV. I may ask the Malignant that call all serious Godliness Hypocrisie , whether such a life as this doth savour of dissimulation ? And whether such Seriousness and Hypocrisie are not contraries , and Hypocrisie be not a Profession without that Seriousness which is sincerity ▪ And whether they that in Baptism solemnly vow to take God for their God , and Christ for their Lord and Saviour , and the Holy Ghost for Christs Advocate and Witness , and their Sanctifier and Comforter , and to renounce the Flesh , the World and the Devil , and when they have done , perform none of this which they vowed , but live to the Flesh and World which they renounced , and take a holy life as needless , yea and hate it ; I say , whether these be not the impudent Hypocrites that vow and profess that holiness which they abhor , rather than they that with all their deligence perform the holy Vow which they have made . And if Wives promise Fidelity to their Husbands , Servants to their Masters , and Subjects to their Princes , are they the Hypocrites that are serious and keep their promise ? Or they that were never serious in it , but scorn the keeping of it ? V. And as to those malignant persons that take this strict and serious diligence for mens souls , to be but scrupulosity , or the Character of some over-zealous Bigots or Puritans who are most inclined to Schism , and to be troublesom or dangerous to States ; I ask them , 1. What is there in all the description which I have here truly given you , which is injurious or dangerous to Church or State , or any person ? Will it hurt any one that God and men are seriously loved ? and that God's Testimonies are trusted and delighted in and obeyed ? and that God's Kingdom and Righteousness is first sought ? 2. It is not Christ , and Christianity , and Scripture that you accuse ? If it be schismatical and dangerous to be serious in performing what we profess and vow , surely it is bad in Baptism to vow it , and still by calling our selves Christians to profess it ? To accuse , hate and scorn the serious Practice of your own profest Religion , is to be the most foolish self-condemners , and in some respects worse than Mahometans , Infidels , and Heathens . VI. But my most earnest desire is to you the loving Husband , and beloved Children of our departed Friend ; that you will not overlook , 1. The Correction , 2. The Sin , 3. The Mercy , 4. Or the Duty which God now calleth you seriously to consider . ( 1. ) I need not perswade such as are rather apt to over much sorrow , not to despise this chastening of the Lord , but rather not to faint under his rebuke . But I cannot disswade you from a just sense of your loss , we that are your Neighbours feel it ; but you much more , to whom it is much greater : what Saints in Heaven do know of us , or think of us , or do for us , we shall better know when we are there : But here you are deprived of the daily prayers which She sent up for you ; of the continuance of her loving care of your souls , and watchfulness over you ; of her wise and faithful counsels to you , and of her imitable example , as it was still before you ; a Husband of a pious prudent helper , and Children of a tender affectionate Mother ; your great sorrows tell me you feel your loss . ( 2. ) And all correction is for sin , which is worse than suffering ; O fall down before God , and with penitent tears bewail your sin , which hath caused your loss : humbly confess how unworthy you were of such a Mother , and beg of God to forgive that sin . ( 3. ) But Mercy also as well as Sin and Loss must be acknowledged . Your sorrow must give due place to thankfulness and comfort . Your Mother is taken from you , but remember . 1. What a mercy it was and is to you , that you are so related to such Parents , seeing God hath promised special mercy to the Faithful and their Seed ; and if any of you miss it , it will be through your own ingratitude and contempt . 2. What a mercy is it that all her prayers for you are yet in force , and more of the answer of them may yet be sent you , if you reject it not ? 3. You have yet all her holy counsels to remember , and they may profit you while you live . 4. And though She be gone , I hope her example will never be forgotten by you . 5. And what a mercy is it , that under all her infirmities , you enjoyed her so long ? 6. And yet how much greater cause of thankfulness have you , that she so lived and so dyed , and that you may think of her with comfort , as being with Christ , and hope to be with her for ever . Every one hath had a Mother , but every one had not such a Mother as you have had . ( 4 ) And I have intimated your Duty , while I have mentioned your Loss and Mercy . 1. Think over often what Sin she reproved in you , and what counsel she gave you , and now revive your resolution to obey it . 2. Remember what she was wont to pray for on your behalf ; and let it not now be long of your neglect or wilfulness , that you are without it . 3. Remember her humble , moderate , holy example ; and think whether your Souls have not as much need of the greatest care and diligence as hers had ? And why should not you be as studious to please God and make sure of Heaven as she was ? Bless God that you have such a pattern , that hath so long dwelt with you for your imitation , next your imitation of Christ : Holy simplicity is despised by the world , but it will prove the only wisdom at the last . I have told you what use to make of the example of our deceased Friend : Let me now tell you what use to make of the Text which she so much loved , transcribed , and chose . I. And first here you may learn , the nature of true Faith , and sound Rel●gion : It taketh Gods testimonies and promises for our heritage , and for the comfort of our hearts . It is not true Faith , unless we so trust Gods promises for this life and that to come , as to take what he promiseth for our best and our inheritance , and his promise for our best security and title , and his Law for our governing Rule that we may obtain it . So that , 1. Here you see how we differ from Infidels , that do not trust their everlasting hopes and happiness on the promise of God. 2. And how we differ from hypocrites who speak best on Heaven , but really look for their best of earth : which Christ calleth [ Trusting in their Riches , ] because that is indeed their trust , from which they have their greatest expectations , and for which they most labour and will leave all ; this a believer doth for promised happiness : And this the worldly hypocrite doth for the prosperity of the flesh on Earth . 3. And here you see that faith and godliness are not melancholy uncomfortable things , as the Devil and the flesh would perswade unexperienced fools and unbelievers : Unless it be sad to have security from God of a Heavenly heritage , and rejoice therein . And here you see the differences between the mirth of a fleshly infidel and of a believing Saint : One is like a drunkard that is merry for an hour in a brutish kind of befooling pleasure ; or like one that hath a pleasant dream ; or one that heareth a jeast or merry tale , or seeth a pretty Comedy or shew : The other is more rational and heart-contenting than it should be to any one of you , to have good security for many hundred years life and health and prosperity here on Earth ; such a birth-right do prophane fools sell for such a morsel ; not knowing that the fear of God caused by true Faith is the beginning of Wisdom . 2. Hence therefore we may learn how to try our sincerity of Faith. Doth it make us take Gods promise and the thing promised as our heritage ? Though we are not without Temptations to doubting , nay nor without the remnants of unbelief , but our hearts are troubled when we look beyond death with many fears , yet if we so far trust Gods Word , as resolvedly to take it for that which we will adhere to , and lay our chiefest hopes upon , we have a faith that will entitle us to the promised benefits . Obj. But some may say , I cannot say that it is the Rejoycing of my heart . Ans . 1. Can you say that you take it for that in which you place and seek your joy , though you cannot yet attain it ? And that you prefer not any other pleasure in your esteem and choice and seeking ? If so , you shew that you truly believe and trust to the faithfulness of God's Word , though yet you reach not what you seek . Desire is the first-fruit of Faith and Love , and holy joy is the flower and perfection . 2. Cannot you say that it is this Word that maketh you hope that there is for man a better life , and that you shall not perish like the Beasts ? And that your fears and sorrows are somewhat abated by the promises of God ? 3. Cannot you say that you perceive a pleasing goodness in the Word of God , which maketh it welcome and acceptable to you ? By what I have mentioned , you may find , 1. That the Word hath not been in vain unto you , when it hath caused such effects . 2. And that the same spirit is in you which wrote the Word ; or else you would not love and desire it , and take it for suitable food and pleasure , yea , your heritage and joy . 3. And you may hence perceive that you are not without the love of God himself , though you see him not , and have not such sensible conceptions of him as you have of men and things which you have seen : For if you love truth and goodness and holiness in Gods Word , because it is such , you sure love best the greatest truth , goodness and holiness , and that is God. 4. And hence you may perceive that though our nature love not death , and a weak faith will not overcome all fears , when we think of coming into an unseen world , yet really you are lovers of Heaven , in that you are lovers of that which constituteth Heaven , and is its desirableness to man ; even holiness and Gods Love and glorious presence , and our perpetual joy herein . If you desire this you desire Heaven , though the fear of death do make you doubt of it . 5. And hence you may find that you are not Worldly Hypocrites ? else it is not Gods Promises , and Law , that you would take for your heritage and joy ; but worldly prosperity and fleshly pleasure , and God and Heaven should have but the leavings of the flesh , for fear of an after reckoning at death . 6. And though your joy be small , you may know that it is of the right kind , when it is chiefly sought in God's Love and Promises ; and you would not let go the word of God , and lose your part in it for all the vanities of this World. III. Hence also you may learn why all true Christians so much value the Testimonies or Word of God ? Why they so much read it , think of it , talk of it , and hear of it ; and are loath that Papists should corrupt it , or conceal it in an unknown Tongue ; or that any should deny them the necessary use of it , or silence the Ministers that preach it to them ? who would willingly be deprived of his heritage , or heart rejoycing ? IV. Yea , indeed hence we see , how much we should set by it , and use it , how dear it should be to us ? How strictly we should obey it ? With what delight we should read it and meditate in it ? How diligent we should be to confirm our belief of it , and how we should fetch our hope and comfort from it , in life and at our death ? V. And You may see hence , that it is no wonder that the Devil and all his Servants in the World are Enemies to the Word of God. because they are Enemies to our heritage and joy : And there are few better signs while many pretend to be for Christ , to know who are really for him , and who are against him and his greatest Enemies ; than to judge of men as they further or hinder ; Love or Hate the Word of God as to its proper use , , as the heritage and joy of holy souls . VI. But the chief part of my application is , to commend this wise and holy choice , and solid comfort to you all ; and to beseech you presently to imitate David , and turn away from all inconsistent pleasures . If you live in sorrow or deceit , and die in desperation , it is not for want of an offer from God of better things . Have you lived hitherto as thus resolved ? If you have , the Lord confirm you , and be sure such hopes shall not deceive you . If you have not , what will you now choose and do ? If you live not to some end , you live not like men , according to reason . If you have chosen what end to live for and seek , what is it ? Consider , I be-beseech you , of these things following before it be too late . 1. What will you take for your heritage , or your best , if not the future promised joyes , and what will you take for your security but Gods Word ? What is it that you place your chiefest hopes in ? shall health and wealth , and pleasure to the flesh , and honour among men , be taken for your heritage ? Dare you under your hands make a Covenant for these to quit all your hopes of the life to come ? if not , which is that you prefer , and which would you quit , if one must be hazarded or lost ? which hath the nearest and highest place in your hearts ? which seek you first , and make all other things give place to ? O Sirs , it is a shame to our stupid hearts , that we have need to be so oft told by Preachers , that we must dye , and that our flesh must shortly lie neglected in dust and darkness , till the resurrection , and that we and all the deceitful trifles of this World are ready to part for ever ! It is a shame that we must be oft told that which every Fool and Child at the use of reason may know , how poor and how short an heritage or pleasure all those have , who have no better than this World can give them . What say you , Will you die in Hope or in Despair ? If Unbelief make you hope that there is no Hell , yet Hope of Heaven you can have none , unless you trust the Word of God ? The light of Nature indeed is such a natural Word or Revelation , as may tell us much of a future life of retribution ; but Gods supernatural revelation is so much clearer , that we cannot expect that he will see by a lesser , who wilfully rejects a greater light : sure all men would live for ever if they could , and all would be for ever happy : you would not sure die like Dogs , without any hope of a better life hereafter , if you could have good security for such hopes ? And what better security is there to be found , by mortal men , than ( the Promises of God , confirmed by Christs Blood and Miracles , and by the Seal of his holy Spirit . ) In a word , without all doubt , Either Heaven must be your Heritage , or you must have none that is worthy of a serious thought , and enough to keep a man from wishing that he had never been born , or been a Brute , that had not reason to know the matter of his griefs and fears . And either Gods Word seconding the light of Nature , must give you hopes of a better life , or you must live and dye in meer despair . And shall that be your wilful choice ? 2. Consider how unvaluable a mercy it is , to man , yea , to sinful miserable man , that God should vouchsafe to give him such an everlasting Heritage , and such security for it , and that on the meere thankful acceptance of the sinner . And how worthily will they be undone , that by wilful refusal are deprived of freely offered Felicity ? 3. And consider , how suitable an Heritage and Security it is that is offered us , and how fit for our joyful acceptance and esteem . The thing promised is no less than endless glory with God our Redeemer , and all the blessed : it is in the world where we must be for ever ! It is the perfection of that which every holy Soul desireth : It is our best , our all ; it must be that or nothing ; that or Hell. The Word or Covenant which is our Trust , 1. Is Gods own Word . 2. It perfecteth and secondeth natural revelation and hope . 3. It beareth on it self the impress of God , even his power , wisdom and love , in wonders , prophecies and grace , it is sealed by the blood of Christ ; by his own and his Disciples multitude of miracles ; and by the gift of his sanctifying Spirit to all true believers to the end : It is confirmed to our Souls by the experience of the Power of it , and the blessed effects , and this in-dwelling Spirit , the witness of Christ ; and by the answer of prayers , by many providences , and by the experience of all Believers to this day . It is excellently suited to all our needs ; to our wants , our dangers , our fears , our doubts , yea , and our sinful unworthiness in the freeness of Gods mercy , and all his gifts . Indeed man had rather live by sight , and would fain know by seeing , whither Souls go , and what they are , and have , and do hereafter . But it is not we , but God that is the Ruler , and fittest to choose both the gift and means , the end and way : If we thankfully trust and improve a promise , we shall quickly see , and have possession . Blessed be God for the light of his Gospel , to guide us up to the light of glory . O that we had hearts to trust it , love it , and rejoice in it , as we have just cause . 4. And is it not a great mercy of God , that he hath herein called us to a life of happiness and present joy ? If he had bid us only weep for sin to the last breath , the condition had been easie as for pardon and hope of endless mercy ; but he hath given us a word , which he would have to be the rejoycing of our hearts ; and do we not love joy ? or have we any better ? I have not now time , and I much more want my self such a mind and heart as I should have , to tell what cause of daily joy God hath given us in his word and Covenants . But this I will tell you , that our want of joy is our daily sin and shame , as well as our loss and suffering ; and among all the discoveries of the sinful weakness of our Faith , Hope and Love , our want of rejoycing in the word of promise , and hope of glory is not the less ? O what an Enemy is Death in this respect , that standing between it , darkneth and affrighneth us from our joys : But Christ hath conquered Death , to deliver those that through fear of it are subject to Bondage , Heb. 2.14 . And though we cry , O miserable men , who shall deliver us ? we ye thank God through Jesus Christ our Lord. And I must second the Testimony of our deceased Friend , in professing for your encouragement , my own experience , I have taken God's Testimonies for my Heritage , and they have been these fifty Years , or near , the pleasure of my life , and sweeter than Honey , and preciouser than thousands of gold and silver . As we tell men in charity of the things which we have found good , the Medicines that have healed us , and commend the persons that have been friendly to us , and as man's nature is inclined to propagate the knowledge , and communicate the good which we partake of , and grace increaseth this inclination ; so I take it to be my duty , to add herein my own experience , if it may contribute to the determining of your cho●ce : and reason teacheth all men to regard that means and remedy and good the more , which many have had experience of ; and it is not to be taken for vain ostentation , to profess that which all must have in some degree that will be saved . Though the natural and sinful fears of pain and death , too long deprived me of much of the joy which I should have had in the thoughts of the unseen world , and too much doth so to this day , yet I must say that the Word of God , and the persons that love and practice it , and the holy way of life and peace , and all the means and things that here savour of Heaven , have been so good and pleasant to me , as enableth me to assure you , that on earth there is nothing so worthy of your desire and joy . And to encourage you , I will tell you by my own experience , what benefit may be expected from this kind of delight , agreeable to Davids and our Friends experience . 1. By this means my life hath been almost a constant pleasure . 2. This pleasure hath much upheld me under almost constant bodily infirmity and pain . 3. It hath made all my sufferings from men , and crosses in the world to be tolerable and very easie to me ; had not Gods Word been my delight , I had lived uncomfortably , in constant pains and sorrows , and had perished in my trouble . 4. It hath saved me from the snares of sinful pleasures : mans nature will seek for some delight , and they that have it not in good-will , seek it in things hurtful and forbidden ; it is only greater things that can overcome our mistaken choice of lesser . In my Childhood I was sinfully inclined to the pleasure of Romances , and of Childish Sports ; but when I tasted the sweetness of Gods Testimonies and Ways , I needed no other but spit out those luscious unwholesome Vanities . And though common knowledge , called Learning , be pleasant to mans nature , and I cannot say that I have not overvalued it , yet I must say , that the relish of these greater matters , hath made me see how much of it is vanity , and hath saved me from the pursuit of that part of it which doth but please curiosity and fancy , and tendeth not to use and to greater things ; and sensual pleasures I had no need of . 5. It hath by this means made that pleasure which I had , to be such as my reason did approve and justifie , whereas if I had sought it in preferment , wealth , or sensuality , a foreseeing Conscience would have afrighted me out of all my pleasure , and I should have had more of the pricks than of the Rose ; of the sting , than of the Honey . Of this pleasure you need not fear too much ; but of the sensual pleasure , we more easily catch a mortal surfeit 6. This sweetness of Gods Word , hath made also my calling and daily labor sweet ; so that it had my heart , and not my forced hand and tongue . 7. And this hath helpt my constancy herein : For when we have no delight in our work , we grow weary ; and weariness tendeth to give it over , or to do it heartlesly and slubber it over in unacceptable hypocrisie . 8. And this hath much saved me from the sinful loss of time : pleasure causeth trifling and delays ; who needeth vain pastimes , that delighteth in Gods Word and Work ? 9. And this hath been to me an excellent help for the increase of knowledge : For the mysteries of godliness have still more to be learned by the wisest man ; and as Boys at School , so the Scholars of Christ , learn best who have most pleasure in their Books . 10. And this pleasure hath much confirmed my belief of the truth of Scripture , when it hath born its own witness to my mind , and I have tasted that goodness which is agreeable to its truth . I easily believe him that commendeth a thing to me , when I taste or feel that it is good . 11. And this pleasure hath helped me against vain thoughts and talk , while the truths of God were sweet , and so continually welcome ; it 's easie to think of that which we delight in ; and sinful delights corrupt the thoughts and speech with constant sin . 12. And this pleasure hath somewhat fed my daily thankfulness to God , in the constant experience of the goodness of his truth and ways . 13. And it cured the error of my beginnings , when I strove for nothing so much as to weep for sin , and perceived not that the joy of the Lord is our strength , and the flower of holiness , and likest to the heavenly state ; and that the Spirit sanctifieth , by making God and goodness pleasant to us . 14. And hereby it made me find , that the praises of God are the sweetest and noblest exercises of Religion ; when before I placed more in lamenting sin and misery . 15. And this maketh many things needless to me , that else would seem needful ; I want not more company ; I want no recreation but for my body ; if I have not what I would have , I see where only it is to be found . 16. And I am assured that the constant pleasure of my mind , hath not only kept me from melancholy , but from greater sicknesses , and tended to the lengthning of my life ( as Scaliger saith , Pleasant Studies do . ) For constant pleasure must needs tend to health . 17. And this taste hath made me long for more , and had I not felt that it is good to draw near to God , and very desirable to know him and his will , I should never have so earnestly beg'd for clearer light and more near and sweet communion with him ; pleasure is the cause of strong desire . 18. It hath been one of my greatest helps against many temptations , of subtile enemies that tempt men to sadducism and doubt of the life to come . 19. It hath made me more communicative to others , for we would all have partakers in our delights . 20. And it hath greatly furthered my Repentance and hatred of sin , when I have tasted what pleasure it depriveth us of ; and the abhorrence and loathing of my self that can delight in such a God and Saviour , and word no more : when I taste how good it is , and see so much reason to rejoice in it , and the hopes of Glory a thousand fold-more than I do , none of all the actual sins of my life , do make me half so much loath my naughty heart , as to think that my want of greater joy in so great and near a good , doth shew so much weakness in my Faith , and Hope , and Love ! O that I had more Faith and Love that I might have more of this delight ! Hearers I have sincerely told you what comfort you may have if you will not refuse it from the Word of God , and from the experience of David , and ( because things near are aptest to affect ) from the experience of our deceased friend , and of my self , and indeed of all Gods Servants in their degree ; you would live in joy ; you will dye in joy ; we need it in a life of so much trouble , and for a change that else is terrible ; and its sure and near . O Sirs we need another kind of comfort , than sport or appetite , or wealth , or any such fading vanity will give us , you may have some of it , if you will. And though joy be the top of grace which we arrive not at with a wish , nor in an hour , yet the nature of the new creature relisheth or savoureth the things of the Spirit , Rom. 8. 5 , 6 , 7. And the Spirit of Adoption is a Spirit of filial Love , and cryeth Abba Father , and the Love of God the Father , the Grace of the Son , and the Communion of the Holy Spirit , which are the believers part , are all of them the greatest comforters ; and Christ giveth believers that seek and trust him , that spring of living waters , which tendeth to everlasting satisfaction , and cureth indigent and sinful thirst . Will you then have any portion , heritage and joy which will be worthy of a man , and shall go further with you than the Grave ? If you will you may : God and this Congregation are witnesses that it was offered you . But think not to refuse it , and prefer the transitory pleasures of Sin before it , and at last have it , and find that which you received , or which you sought not first , Mat. 6.33 . nor to find a Treasure in Heaven where you never laid it up or sought it . The hopes of the Wicked perish , and the Hypocrites hopes are as the giving up of the Ghost : But the Righteous hath hope in his death , and therefore may dye in Peace and Joy , Job 8.13 , 14. and 11.20 . Prov. 11.7 . and 14.32 Perhaps some will say , that such a discourse of rejoycing is unsuitable to the mourning of a Funeral . I think not of such a Funeral , in which we commemorate the Holy Life and Death , and believe the present and everlasting joy of such a Friend , and one with whom we have long joyned in seeking and waiting for that Felicity , and hope ere long and for ever to rejoice with Christ and her , and all the blessed . And Funeral Sermons are not for the benefit ( though for the due honour ) of the dead , but of the living , to teach us all to prepare for death , which indeed is so much of the business of our whole life , that all the rest is but a vain shew , and foolish trifling or much worse . And wherein doth our preparation for death so much consi●t , as fore-seeing what so great a change will need , and what a Tryal it will put our Faith and Hope to , to seek and get such security for our everlasting state , and such sound belief of it , and setled content and comfort in it , which the fears of Death , Judgment , and Hell , may not shake or overcome , that so we may finish our course with joy , and pass through the Valley of the shadow of death , and fear no evil , but may comfort one another and our selves with this , that we shall for ever be with the Lord , and may say with Paul , I have fought a good fight , I have finished my course , henceforth there is laid up for me a Crown of Righteousness , which God the Righteous Judge will give , to me and to all that love Christs appearance ; when he shall come to be glorified in his Saints , and admired in all them that do believe , and shall say , Well done good and Faithful Servant . Enter thou into the joy of thy Lord. Woe and for ever woe to every soul of you , that shall finally reject or neglect the offer of such an Heritage and Joy ! And blessed be that Grace which hath caused all true Believers to prefer it in their highest esteem and choice and seeking . I have lookt about to see if there were any better and surer to be had ; and I am fully satisfied it must be this or none . I offer you but what God hath caused me , and all that he will save , to choose ; and Lord grant that I may never look back to any other ; let the Love of God my Heavenly Father , the grace of Jesus Christ my Lord , and the joy of the sanctifying Spirit , sealing up the promise of God as my security , and writing his Law and Gospel in my heart , be my Heritage and Joy ; and I shall never envy the most prosperous sinner their portion in this life , but shall live and dye in the thankful praise of the God of my salvation , who is Essential , Infinite , Joyful Love. Amen , Amen . FINIS . 
A30416	----	A sermon preached at St. Dunstans in the West at the funeral of Mrs. Anne Seile, the 18th of July, 1678 by Gilbert Burnet. Burnet, Gilbert, 1643-1715. 1678 Approx. 35 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30416 Wing B5871 ESTC R13574 12389558 ocm 12389558 60962 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30416) Transcribed from: (Early English Books Online ; image set 60962) Images scanned from microfilm: (Early English books, 1641-1700 ; 272:3) A sermon preached at St. Dunstans in the West at the funeral of Mrs. Anne Seile, the 18th of July, 1678 by Gilbert Burnet. Burnet, Gilbert, 1643-1715. [2], 29 p. Printed by Mary Clark, London : 1678. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Seile, Anne, d. 1678. Future life -- Sermons. Funeral sermons. 2003-10 TCP Assigned for keying and markup 2003-10 SPi Global Keyed and coded from ProQuest page images 2003-12 Mona Logarbo Sampled and proofread 2003-12 Mona Logarbo Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion MEMENTO MORI A SERMON Preached at St. Dunstans in the West AT THE FUNERAL OF Mrs. ANNE SEILE , The 18th of Iuly 1678. BY GILBERT BURNET . LONDON , Printed by Mary Clark , 1678. A SERMON On Ephes. v. 15 , 16. See then that you walk circumspectly , not as fools , but as wise , Redeeming the time , because the days are evil . THis Text seems very proper on this occasion ; since what is here recommended , agrees very near to the Character , which I have had given me , of the Person to whom we are now paying the last duties ; but having been a stranger to her my self , and she being much better known to you all , among whom she led her life , I shall say no more of her : But apply my self to the Text. This is an Exhortation following very naturally upon the preceding Discourse ; in which St. Paul had been comparing the state of Christians under the Gospel to Light , opposing it to the darkness of the former superstition under Heathenism : Which was made up of many mysterious Riddles , and unaccountable Rites and Performances , the chief design whereof was rather to darken than enlighten its blind Votaries . But the Gospel , being a plain and clear direction , how to attain eternal life in the practice of the most excellent Rules that ever were delivered ; is therefore fitly as well as frequently in the New Testament , compared to Light , in which there are no dark secrets ; which must be known only to a few Priests : But all is laid open , and made plain to every discreet and diligent Reader . And though it contains several things which are dark and mysterious , as in the clearest light places at a great distance seem black , yet the darkness is not in the manner of Revelation , which is explicite and plain , but rises from the remoteness of the object , which being at such distance from us , and so far above us , cannot be made so visible to us , as those things that are before us , and lie in our way : About which not only the Precepts are plain and express , but the reason of them is so apparent , that like publick high ways , the Rule is so plain , that without some art a man cannot be mistaken ; so that if the History of past Ages , and the sad prospect of the present did not give us an unanswerable objection to the contrary , one that considers the thing in it self , would hardly think it possible , that a man could be mistaken about it . This being then laid down : The Exhortation in the Text I have read , does naturally follow . He that walks in the dark , though he stumble often , it is forgiven him , and if he makes but any tolerable progress in his way it is wondered at : But if we should see a man stumbling who walks in full day light , and if he made no considerable progress , we must needs conclude him under some distemper of body or mind : So how justly soever we admire the vertues of the Heathens , whose Religion tended rather to corrupt than purifie them ; yet it will be an eternal reproach on us , if we who are enlightned by so heavenly a Doctrine , do not far outstrip them , both in the exactness of our deportment , and our constant progress in vertue . I shall without any accurate Division follow the thread of my Text ; and offer from it such Considerations , as may be most profitable and suitable to the present o●casion ; and shall consider , First , What is imported in this walking circumspectly , or exactly and accurately . Secondly , The Character given of such a walk : That it is the consequence of true wisdom , and that the contrary is the greatest folly in the world , Not as fools , but as wise . Thirdly , That we ought to be making a daily progress in vertue : Either making up what we have lost by our former idleness and folly , or cutting off those superfluities of naughtiness which consume so much of our time . Redeeming the time . And Lastly , The reason given for all this , Because the days are evil . To walk circumspectly , according to the true notion of the word , is to live with all possible strictness and accurateness : Not affecting a Pharisaical Sowrness , nor a nicity about some lesser matters . This exactness consists not in a coarse habit , sullen looks , an affectation of odd gestures , or a peevish scrupulosity about little things . These are the arts of hypocrisie , which though a discerning mind see through and despise them , yet have in all Ages wrought much on the feeble , and easily deceived multitudes ▪ It is true , a man cannot be religious in good earnest , but let him use what secresie and care soever he can to conceal it , it will shine in his deportment ; and even in the external parts of it , there will appear so much of a composed gravity , tempered with a just mixture of sweetness and good nature , that he will shine as a light in the world . Yet there is such a variety of mens humours and dispositions , some being naturally melancholy , others more gay and jovial , that we ought never on the one hand to be taken too much with an outward appearance , how fair soever , nor be on the other hand too apt to censure people for such things in their external behaviour , which do perhaps rise from their natural tempers and dispositions . But to walk circumspectly is a thing of far greater Importance . It is in a word , to govern our hearts and inward affections , and our lives and outward actions , by the rule of the Gospel . It is not only to be so far good as to live without scandal in the world , nor to quiet the clamours of Conscience which may rise upon us after some more notorious sins ; but it imports somewhat beyond all these : That a man should dedicate himself to Religion , making it his business ▪ and as the bloud circulates over the whole body , in greater vessels thorough the nobler parts , and in smaller ones even thorough the remotest members ; so the true spirit of Christianity runs through a mans whole life , with a due proportion of care and application : Not putting his whole strength to lesser matters , and doing the greatest slightly and carelesly , but applying his greatest Industry to things of chief concernment , yet so as not to be too remiss in the smallest matters . He therefore that would walk circumspectly must First , Lay down to himself a complete Scheme of his whole life , that he may form distinct rules to himself , in all the parts of his business , by which he shall govern his life and actions . He that has not thus digested into his thoughts a clear model of what he resolves to be , lives at random , and cannot walk circumspectly : For he knows not what it is . An Architect that builds by Rule , has a plane or model according to which the house must rise ; and without which all must be irregular , and out of order : If therefore we set about the raising of this spiritual building , we must both lay down a regular frame of it , and cast up the expence of what it rises to . Therefore he that will be an accurate Christian , must consider himself in all the circumstances of his life : What his station calls him to : How he is obliged to his relations , how he ought to imploy his time , both in his retirement , business , and diversions ; that upon all these he may agree within himself to such rules as shall be the measures of his actions . This Scheme being once laid down , we must by frequent thinking so infix it in our memories , that we need not run to any books for our Rules , but have them always before our eyes , and by firm and positive resolutions we must engage our selves as deep as we can to the observance of them . Secondly , We must frequently compare our lives and actions by the Rules thus laid down : And this not only in some transient thoughts , but in deep and serious reflexions . No business can go well on , unless the accounts and progress of it are often ballanced and much considered . If men therefore do so carefully manage their fortunes , that they set off large portions of their time either daily , weekly , or yearly , to examine their accounts : How can it be imagined that a thing of that importance , upon which all the hopes of our eternal state depends , should be so easily transacted ? Therefore we ought often to search our hearts , and try our actions , that we may discover if there be any evil way in them . The Tradesman does often and anxiously apply his Square to the Work , left little irregularities which the eye cannot discover , should by an undiscerned progress amount to so notable an errour , as might spoil the whole design . We slip into many habits without reflection ; which as an unsensible motion of dust upon our cloaths , does not stain them so visibly in any one minute , but after a little time do cover and discolour them : So many little things that pass neglected will at length run on to a greater matter in the total sum of them ▪ Thirdly , He that walks circumspectly does by an even and steady course avoid extremes on all hands ; he must not allow himself any one fault : For willingly to consent to a small sin makes it a great one . He must therefore keep himself at a distance from sin , by avoiding it in its first beginnings , in which it is easily resisted . Nor must he only avoid things in themselves sinful , but every thing that leads out of the way . There are many things which in their own nature are innocent , and therefore fall within our liberty : But if those things by an unlucky hit with our tempers and other circumstances , prove snares to us , then a man who walks accurately must avoid them ; as he who is exactly regular in his diet , does not only consider food as it is wholsom in it self , and pleasant to his taste , but if upon frequent experiments he feels it does not agree with him , he therefore restrains his appetite and rejects it . This Rule is so much the more necessary in moral matters , as our souls are of greater importance than our bodies . These are the measures and Rules by which he that walks accurately and circumspectly governs himself ; and upon a sober application of these to our selves , we may be able easily to judge , whether we have complied with St. Paul's Exhortation in my Text. Do we satisfie our selves in some Forms and Ceremonies of our Religion , and imagine that if we perform these with some care and solemnity , we may live at large all the rest of our time ? Are we such strangers to our selves , that we have never so much as considered what our Callings and relations oblige us to ? Vainly conceiting , that if we pray a little , all is well ? Do we often and narrowly review our life that we may discover past errors , and correct them for the future ? Count we nothing small that offends God , and blemishes our own Integrity ? And do we readily and willingly throw up every thing which proves really a scandal or stumbling to us , even where it is dear as a right eye or a right hand is to us ? If we put those Queries to our Consciences , and hear what answers they make to them , we may be soon satisfied whether we walk circumspectly or not . I shall not use any other argument to commend this course of life but what is taken from the following words , Not as fools , but as wise . The second thing I proposed to speak to . Wisdom consists in two things : The first , is to balance things aright , and to judge well of them . The second , is to direct our practice by judgments so well framed . The one is Speculative , the other is Practical Wisdom . Now in both these a man that walks circumspectly carries himself as a wise man. No man can judge aright till he has considered all things well . To pronounce rashly is an evident sign of folly . The loose Libertines run on headlong , and never stay to think or examine what they do : Then resolutions are not the effect of judgment , but rise either from the hurry of Passions , the violence of Appetite , or the force of some popular Customs and Habits . Men therefore that view things so slightly cannot judge maturely ; but he that walks circumspectly brings all his actions into the Light , and tries them by a Test that cannot deceive him . I speak now to persons who believe the Gospel , and may be supposed upon the present occasion to have something more than ordinary tenderness upon their hearts : And therefore I shall not pursue this further , but certainly as much as things Eternal are preferrable to things Temporal ▪ as much as the Soul is better than the Body , and as much as the enjoyment of God is above the possession of a small parcel of this Earth ; by so much he makes the better choice who dedicates himself to Religion , and supposing those principles are to be acknowledged , certainly it is much the better choice to resolve to walk circumspectly , than to live at the rate of our ordinary Christians ▪ For if we believe that God sees , and takes notice of our actions , that he will call us to an account for them , and reward and punish us eternally according to them : Then we cannot be too accurate and careful in the ordering of our lives . Nor is there any folly in the world equal to this , of thinking that some slight or low Form of Religion will serve the turn , and that it is needless to strain for high degrees of holiness ; but that God Almighty will take any thing off our hands . If a mans Life or whole Estate be put upon the issue of a Trial , the exactest diligence and carefulness is necessary : And remissness then is a crime not to be excused : But of how much greater consequence is Eternity , Eternity ! Rewards are proportioned to the services that are expected : No man is raised to the greatest honours for going on an Errand . To expect then Eternal life upon some trifling performances , is to conclude that God keeps no proportion between the rewards he offers , and the services he enjoyns . Upon all which it may be very reasonably concluded , that he who walks circumspectly gives us this first evidence of his wisdom that he makes the best judgment of things . But Wisdom is an empty Notion , if it rest in a Speculation ; then it is Wisdom indeed when it is reduced to Practice , and certainly what a man judges fit , ought either to be done by him ; or else he has that within him , which will make his life very uneasie to him . No man has a more uncomfortable life , than he who has good notions of Religion , but does not answer them in his actions : For he neither feels the pleasures of sin without controul , nor the joys of a good Conscience : But is perpetually rackt between his good principles , and his ill life , so that it is the greatest folly in the world to be religious only by halves . Besides , a man who would compound in the matter of Religion , and content himself with as low a measure as is possible , evidently discovers that he hath neither true love to God , nor Holiness , but is only acted by a base principle of servile Fear : Which as it perplexes a man inwardly , so it gives him no assurances of Gods favour to him ▪ since no man can expect great returns for what is done upon Fear . He then that serves God thus , is in danger of losing all his labour ; and if he does not come quite short of his reward , yet he cannot promise himself a full one . It is likewise the easiest , and by consequence the wisest course , to be accurate and circumspect in our Religion ; for there is no admitting of sin by measure into our hearts , which is like the breaking in of waters ; give but a passage to a few drops , and they will make way for a whole stream ; And as fire and water cannot be limited by rules in their progress , so it is not possible to restrain our lusts and passions , if we but give way to their first beginnings : But on the other hand , he whose life is of a piece , and does not consent to the commission of any sin , finds the whole work by so much the easier ; for Vertue and Religion are of a complicated nature ; so that one part strengthens another , and what weakens it in a part pulls down the whole frame . Upon the whole matter then it is apparent , that nothing tends so much to quiet a mans mind , to secure his happiness hereafter , and to make his work easie in this life , as to be exactly severe and strict in his whole deportment . And now why do we court the reputation of Wisdom so much , and are so heavily offended when we are accounted foolish and unwise ; and yet are guilty of a madness that is far beyond all that can be seen at a Bedlam ? To believe Eternity , and yet not labour for it ; to acknowledge a God , and yet not serve him with our utmost care ; to profess that we are Christians , and yet to live so unlike Christ and his Gospel , are extravagancies beyond any common madness , and if those fits did return only after long intervals , as they do in Lunaticks , it were not so desperate ; but that the fits should be so lasting and constant , and our sober moods only return after long intervals of folly , are sad symptomes that our distempers are past cure . Mad men shew their art and skill in some little things about them , and yet are mad men still . So what are all the Arts of policy and craft in the world , but like the cunning tricks of madness ? They , they are only truly wise , that consider the Author and end of their Being aright ; and make that the chief work of their life here , which can secure to them the hopes of an Eternal one hereafter . Is the art of governing Kingdoms , Cities , or Families , or improving or managing of fortunes to be compared to this , by which a man so governs himself that he has quiet in his own Conscience , joyned with assurance of Gods favour and protection here , and being with him eternally hereafter ? And yet after all this , how do men glory in their follies , in which they appear as ridiculous to those who discern aright , as those in Bedlam , a great part of whose madness does consist in their extravagant gestures and postures , laughing at others , though themselves be a more proper object of it , if tenderness and compassion for them did not over-rule the mirth which their folly is apt to raise ? Those who are fools in the severest sense laugh at , and despise the truly Religious , who with a far better reason might turn back their contempt upon themselves , if another Principle which their Religion inspires them with , did not turn it to compassion and pity ; for who can look on such objects without all the meltings of tenderness and good nature . The third thing I proposed to speak to , is the great care and caution with which those who walk circumspectly do measure out and employ their time . Redeeming the time ▪ Which is capable of a double sense : Either first , by redoubling our diligence to make up the time we have lost in our former vanity and folly . When one begins to live exactly , and reflects on his former course of life , he finds so much of his time has been spent to so little purpose , that from the sincere compunction he has of so great a loss , he sets himself forward with all possible Industry , to do such services to God in the remaining parts of his life , as may in some sort balance his former irregularities . He that has a long Journey to make , and a limited time for it , if he has trifled away a great deal of it , is the more vigilant and busie , and puts on with the greater activity and force : that if it be possible he may repair the faults he formerly committed . When we reflect on the great portions of our time that are already gone , and have been ill applied , if we have any Ingenuity in us , we will from a generous sense of our former errours study some way to compensate for what is past , and this will hold more forcibly in those who begin late to be religious ▪ whose youth , strength , and vigour have been employed in the service of their Lusts and Passions . How will they reckon that the time past ought more than suffice them to have wrought the will of the flesh ? And since they cannot recover what is lost , and redeem it in the strictest sense ; yet they will more vigorously improve the little remainder of time that is before them . To such persons an ordinary measure of Holiness is not sufficient ; as one who has long neglected his duty to any Superiour , when he returns to himself , expiates what is past with a more punctual obedience and profounder submission . And this is to Redeem the time in its first sense . A second sense of it is to rescue and buy it out ( as the word imports ) of their ill hands who have engrost too much of it . Many Masters have dominion over it ; every one claims his property , and stretches it as far as may be . Our bodies claim their share : both in the necessary supplies of decaying nature ; and in providing for those supplies : But beyond these the irregularities of diet , and the vanities of dressing , swallow up a great deal more . The weakness of our minds makes that some diversions are necessary , but modest recreations discreetly used , will not serve turn . Many hours must be spent in looking on a defiled Stage , where the Scenes that are represented are not worse than the impressions they leave on the greatest part of the Spectators : And the rest of the day is given up to gaming , which perhaps is continued to the next morning . Our Friends likewise may claim their share of it , but certainly this ought not to be stretcht so far , as the perpetual receiving and giving of those idle visits , which consume so much time , amounts to . To redeem or buy out our time is to take as much as may be out of the hands of those unjust invaders of it , and to apply it to better and nobler purposes : And to give every one what is their own share , reserving still the best part of it to our selves , and to the noblest part of our selves , our Souls . It is a generous piece of kindness and friendship to assist others in their concerns , upon great occasions , when they need our help : But if a man minds only his neighbours affairs , and neglects his own , he is justly censured as a busie body . And what do most of those things amount to , in which we are employed ? One great impertinency runs through our whole life : and if about the greatest part of those affairs in which we toil and labour we put our Saviours Question to St. Peter to our selves , What is that to thee ? We will be to seek for an Answer . He then that will turn a manager of this great treasure , Time , must reduce his expence , and cut off all the needless waste , he must give his body such refreshments as may both preserve life , and exhilarate his spirits ; and not oppress them with a surcharge of that which will both disorder his body , and clog his mind . And though all the labour of a man is for the Belly , yet he must so provide for it , as not to starve his Soul ; much less give it into the bargain ; for then he buyes his provisions dear . He must likewise use those diversions which are necessary to keep his body in health , and his mind in temper , but not throw away his time so profusely on them , as if he knew not how to dispose of it otherwise . Besides the evaporating the Spirits into too much mirth and folly makes us unfit for more sober employments ; as a truant Scholar after some days of play , knows not how to turn himself again to his Book . It is likewise a very ill evidence of our kindness to our friends to rob them of so much of their time , as the excessive humour of visiting wastes : which whatever people may pretend , about the obligations of civility and kindness , does really flow from this , That they know not how to bestow their time another way . And though many looking on it as a decent way of speaking , complain of these excesses ; yet by their extreme officiousness in them it is visible they are not much troubled at them ; as then he who has out-run himself , and begins to grow more frugal considers the several branches of his expence , and sees what he can cut off from every one of them ; so if we go about to redeem our time , and think to apply it to better purposes , we must see what portions of it we can recover out of the hands of those several consumers of it ; and apply what we can thus gain to nobler exercises , to the serious meditations of Vertue and Religion : That we may consider how we shall improve our Faculties , lay out our Talents , and employ our time in such services as may tend to the honour of God , and the good of our Neighbours ; and attaining such an inward noble temper of mind , as Religion requires , we may walk not only blameless and harmless , but as the Sons of God we may shine as lights in the world . And now if we do consider how short our time , and how lasting Eternity is ; if we consider how much we have to do , and how small a portion of our time is perhaps before us , which if it be quite wasted , can never be recovered , no not in all Eternity ; if we also put to the account the many accidents of sicknesses , and other disorders which waste our time ; we must needs be convinced that it concerns us nearly to husband it as closely and carefully as we can . The reason here given by St. Paul , Because the days are evil , is next to be considered . Evil days in Scripture-stile stand either for great afflictions , or publick calamities , or for the declining of a mans age , or the approach of death , but in this place the Apostles meaning must either relate to the ill conversation of those among whom they live ; for an evil day , and an evil time by an Hebraism stand often for the same thing : Or this Phrase relates to the afflictions , the scorn , and other miseries the Christians lay under , and the more severe persecutions which they had reason speedily to look for . And in all these senses the Inference is very just , That because the days are evil we ought to Redeem our time . The first sence relates to the corruption of the Age , and the great Immoralities of which both Jews for Gentiles were guilty , were a very convincing argument , to perswade Christians to consider their ways with more than ordinary carefulness : That they might be upon their guard against the snares of so evil an example ▪ and resist the temptations of vice and sin when it was grown so common , that men were neither ashamed nor afraid of it . It was also the more necessary for Christians to look more carefully to themselves , that they might shine as lights in the midst of a wicked generation , and set off the glory of their Profession , with a greater advantage , having so black a foil placed near it . And certainly this argument has all possible strength in it , if we apply it to this dissolute Age , in which men seem to have lost the shame as well as the sense of sin : and to have delivered themselves up to work wickedness with equal degrees of Impudence and Greediness . And we ought the rather to look narrowly to our selves , because the Vices that have been discovered in some Pretenders to Piety , seem one of the greatest grounds of those mens confidence , that there is no truth in the things so much talked of . This prejudice is not to be beaten down by any arguments drawn from discourse , but by those undeniable and convincing experiments of a holy life , and vertuous conversation . And when a Plague rages so universally that few escape the Contagion , we should with the greater strictness look to our selves , that we be not infected . Evil communications corrupt good manners . An ordinary diligence will not serve the turn , where the hazard is great , and the danger near . If therefore we either take care of our selves , or be concerned in the honour of our holy Profession , we will employ our utmost care both to preserve our selves pure and undefiled , and to free our Religion from the blemishes , which the ill-willers of it are apt to cast upon it , for they wait for our halting , and are both industrious to draw us into snares , and censorious enough to cast an Imputation on Religion , if we do any thing unworthy of it . The second sence of this Phrase relates to calamities , and adversities , under which the Christians did then groan , and had reason rather to look for an increase than a diminution of them . They who were exposed to the malice of the World had the greater reason to walk with that strictness that might maintain peace and quiet in their consciences ; which alone could balance all the other troubles they lay under ; and the interrupting of which made their lives indeed most miserable and uncomfortable of all other men . They had also the more reason to walk with all possible strictness , since they did not know but the malice of their enemies might very speedily put an end to their days : For to be a Christian then was to die daily in its most literal sence . These then who believed Eternity , and were every day almost in sight of it , had the greatest reason possible to look to themselves with the strictest caution . It is true we are not under those circumstances ; the profession of our Religion is not matter of hazard to us ; we may be securely as religious and vertuous as we will , yet we are still exposed to all those miseries and calamities which naturally follow man in this mortal life . And what is the just support of a man under those trials ? He that can say , with the Prophet , unto God , Thou art my hope in the evil time , may well with great assurance subsume with David , Wherefore should I fear in the days of evil ? When a man is overwhelmed with calamities and troubles , what miserable comforters prove all those other things in which he formerly rejoyced ? they rather increase his trouble , and add to his pain ; those perhaps who are of heavy hearts , may drink till they forget poverty , and remember their misery no more ; but when the fumes of Wine are gone , and that fit of frolick mirth is over , their sorrows will return on them with the greater violence . They dare not ask comfort from their own hearts , which are black and defiled ; there being no such terrible companion in misery , as an evil Conscience , which will be importunately putting in its accusations at every turn . But on the other hand , that inward peace and joy which a good Conscience affords , entertains a man with a continual feast , even in the midst of troubles , and is Musick to him over a dinner of herbs . He can look up to God , and look within himself , with much inward joy ; and though all things about him are black and dark , yet those set his thoughts inward more frequently , and with the greater pleasure , to that most agreeable prospect which a good conscience opens to him . This is a sufficient counterpoise to all other weights , that hang about us , and will steadily balance a man though walking on the the most slippery ground , and therefore Because the days are evil , we must walk circumspectly , redeeming the time . The last sence of this Phrase , is , that by the evil days are meant the approaches of death , so we are commanded to remember our Creator in the days of our youth , before the evil days come , after which follows a most Poetical description of the decays of Old Age. When Persecutions seem'd near , there was a more visible cause to look on death as approaching : But if we consider how frail we are , and how short a time we have all to live upon the Earth , we must acknowledge it most reasonable for us so to number our days as to apply our hearts unto wisdom . This , that is now before our eyes , with the many other spectacles of mortality , which daily occur , together with the decays we feel within our selves , do sufficiently assure us that we must remain here but a very little while : So that there is nothing in this life , in which our days are both few and evil , that is of any great consequence to us , unless it be according to the relation it hath to another state . How can he that is daily thinking of dislodging , be much concerned about the house he is so soon to leave : But if we believe that there is another state , a just Judge , and a severe account , then the consideration of the shortness of our life , should engage us with our utmost industry to prepare for that other state , which will soon come on , and never have an end ; since upon the improving of so short a time depend all our hopes of Eternity , and if we do now walk circumspectly , and redeem our time , we may assuredly hope that within a very little we shall be delivered from all the frailties and miseries which sin and infirmity keep us under , and shall be admitted into the presence and enjoyment of God , where , ( as we hope this our Sister now doth , who after a long vertuous life led according to these Rules , having attained almost to the age that in the Psalm is called the full age of a man , of threescore years and ten , has now entred into the rest prepared for the people of God , ) we shall for ever rejoyce with all the companies of Angels and Saints : With whom , that we may eternally rejoyce , let us now , and all the days of our life , offer up to God the Father , Son , and Holy Ghost all honour , praise , and glory , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A30416-e130 Mat. 4.16.5.14 . Joh 1.4 , 5 , 8 , 9.3.19 , 20. 2 Cor. 4.4 , 6. Eph. 5.8 . 1 Pet. 2.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 5.16 . Phil. 2.15 . Psal. 119.6 , 9 , 30 , 106. Luk. 14 . 2● . Psal. 119.11 . 15.24 . Psal. 139.23 , 24. James 1.10 . Psal. 119 . 1●3 . Psal. 26.45 . Mat. 5.26 ▪ 2 Cor. 5.10 . 1 Joh. 4.18 . 2 Joh. 8. ver . Jer. 8.9 . Psal. 111.10 . Prov. 16.32 . 1 Pet. 4.3 . John 21.23 . Phil. 2.15 . Gal. 1.4 . Phil. 2.15 . 1 Pet. 2.12 , 15. 1 Cor. 15.33 . Jer. 20.10 . Psal. 37.19 . Amos 6.3 . Eph. 6.13 . Jer. 1● . 17 . Psal. 49.5 . Prov. 31.6 . Prov. 15.15 ▪ Eccles. 12.1 . Psal. 90.12 . Gen. 47.9 . 
A27364	----	Abrahams interment, or, The good old-mans buriall in a good old age opened in a sermon at Bartholomews Exchange, July 24, 1655, at the funerall of the worshipfull John Lamotte, Esq., sometimes alderman of the city of London / by Fulk Bellers ... ; unto which is added a short narrative of his life and death. Bellers, Fulk, b. 1605 or 6. 1656 Approx. 98 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A27364 Wing B1826 ESTC R18215 12258001 ocm 12258001 57598 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27364) Transcribed from: (Early English Books Online ; image set 57598) Images scanned from microfilm: (Early English books, 1641-1700 ; 167:8) Abrahams interment, or, The good old-mans buriall in a good old age opened in a sermon at Bartholomews Exchange, July 24, 1655, at the funerall of the worshipfull John Lamotte, Esq., sometimes alderman of the city of London / by Fulk Bellers ... ; unto which is added a short narrative of his life and death. Bellers, Fulk, b. 1605 or 6. La Motte, John, 1570?-1655. [7], 29, [11] p. : port. Printed by R.I. for Tho. Newberry, and are to be sold at his shop ..., London : 1656. Errata: p. [11] at end. Reproduction of original in Huntington Library. "A letter of John Lamotte, Esq. to his daughter and grand-children, written not long before his death": p. [10]-[11] at end. "A short narrative of the life and death of John Lamotte, Esq.": p. [1]-[9] at end. 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Sermons, English. 2003-05 TCP Assigned for keying and markup 2003-06 SPi Global Keyed and coded from ProQuest page images 2005-02 Rachel Losh Sampled and proofread 2005-02 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion John La Motte Esq ▪ Cittizen of London : borne j. May 1577 , and Deceased July 13 , 1655. Abrahams Interment : OR The good Old-mans Buriall in a good Old Age. Opened in a Sermon , At Bartholomews Exchange , July 24. 1655. at the Funerall of the Worshipfull John Lamotte Esq Sometimes Alderman of the City of London . By FULK BELLERS M.A. Preacher of the Gospell . Unto which is added a short Narrative of his Life and Death . 2 KIN. 20.1 . Set thy house in order , for thou shall dye and not live . JOB 21.22 . Acquaint thy self now with God , and be at peace , thereby good shall come unto thee . LONDON : Printed by R. I. for Tho. Newberry , and are to be sold at his Shop at the sign of the three Golden Lyons in Corn-hill . 1656. TO THE Right VVorshipfull , the truely Religious , THE Lady Hester Honywood . AND To her most hopefull Nephew Mr. Maurice Abbot , of the Inner Temple . Daughter , & Grand-son , Co-heires of John Lamotte Esq &c. Much honoured , THe sweetnesse of Communion with God ( whereby Saints taste and see how good the Lord is ) is more clearly discerned by their own personall experience , than can be declared by any verball expressions . This was the highest pitch of Adams happinesse , during his estate of concreated integrity , that hee was admitted to the enjoyment of this grand priviledge ; what is it then for any of his fallen Off-spring , to be restored to this great exaltation ? And yet we know that Beleevers , by faith in Christ , are reinstated in this advancement , and are many times inabled to say , and that feelingly , truly our fellowshp , ( or our Communion ) is with the Father , and with his Son Jesus Christ. This is the Heaven of Heavens , to Saints Triumphant , and Heaven here on this side Heaven , to Saints Militant , Expectants of Heaven hereafter . Vnutterable is the Contentment that man finds sometimes in his Cordiall acquaintance , with an Antient , Fast and Religious Friend , to whom he may freely , and fully unbosome himself , and from whom he may receive suitable , and seasonable advice , with all candor and faithfullnesse , upon all occasions . Now if words cannot to the life hold out that satisfaction that man findeth in his converse with man , like unto himself , is it any wonder , if I am not able fully to display that heart-ravishing delight , which the renewed soul meeteth withall , whilest it nourisheth humble and holy Communion with God , the high and lofty one that inhabiteth Eternity ? It is agreed on by all , that holy familiarity with him is full of spirituall solace ; though all my language be too short , compleatly to describe before you , how satisfactory and contentfull it is . How sweet are those holy Parlies with God in praier , and how pleasant their returns ? far pleasanter to a gracious , than the returns of ships ( richly laden with rarest Commodities ) to a Carnall heart ; how delightfull are the droppings of the Sanctuary , whereby the souls of Saints become as watered Gardens , as so many Edens , and whereby they come to hear of joy and gladnesse , so that the bones which God at any time hath broken begin to rejoice ? How ensuring are the Incomes of the Spirit , in that sealing Ordinance of the Lords Supper , wherein the truely penitent and beleeving Soul , looking up to Christ , ( by the Eye of Faith ) whom hee hath peirced , and being in heavinesse for him , &c. receives the pledge of the Remission of his sins , and of all other Covenant-Mercies , which more exhilerates him with heart reviving joy , then the sight of a Pardon doth , a condemned Malefactor ? It was upon this account that the heart of David was filled with such Pantings , as the Hart after the water-brooks , to come and appear before God in soul-reviving Ordinances , and that Marquesse of Vico Galeatius that eminent Confessor , when offered Golden Mountains of Honours , and Riches , how resolutely did he reply , their mony perish with them that think all the honours of Italy , &c. to be worth one hours Communion with God at Geneva , a place wherein Religion flourished . Now how abundant that worthy and experimentall Christian was ( to whom you owe your extraction , as branches to their root ) in nourishing communion with God , and how sweet hee found it , both in his life , and at his death , I need not relate to you in speciall , who were full well acquainted with the manner of his holy Conversation in his Life , and of his comfortable departure at his end . My sute to you is Honoured Lady , Who have made such Eminent progresse in Grace , Labor yet more and more to imitate your deceased Father , in walking in all the waies of holiest Communion with God , treading dayly in his steps of Soul resignation , Faith , Patience , Charity , Zeal , and all other Christian graces , whereof he left an exemplary Copy to you and your hopefull Issue to write after . I need not suggest that it is constancy which is the Crowning grace . Honoured Sir , Though you have attained as yet to a little more than a fourth of the days that your Indulgent Grand-Father arrived at , yet hee hath left you , as a Coheir of his Estate , so I hope of his graces also ; strive therefore that hee may in all his soul-adorning endowments , live in you , that as hee ( and many others ) looked upon you with a hopefull eye , whilest hee lived , so the world may see you more and more , to answer all those blooming hopes , now he is removed from you . To conclude , my humble addresse to you both is , that you would be mindfull of all the holy Counsells and savory advertisements wherein he abounded towards you , and among others those that he communicated to you frequently by his letters , and forget not that Letter ( added unto his life ) whereby being dead he yet speaketh to you , and then doubt not , but there will bee a full return into your bosomes , of all the prayers which he so fervently and frequently darted up to Heaven in your behalfs , which is the perswasion Of your Worships much Obliged in the Lord. FULK BELLERS . Decemb. 24. 1655. ABRAHAMS Interment : OR , The good Old mans Burial in a good old Age. GEN , 15.15 . And thou shalt go unto thy Fathers in peace , and bee buried in a good old age . SOlomon tells us , It is better to go into the house of Mourning , than to go to the house of Feasting , for that is the end of all men ; and the living ( the godly living ) will lay it to heart . The Lord hath turned his own House into a House of Mourning unto us , upon this sad account , viz. the interment of him , who as he was much esteemed of by the Citizens of this Renowned City in general , so in special of this place , whereof he hath been an ancient and worthy Parishioner , and peculiarly by that great Congregation ; ●hereof he hath been a vigilant Elder near thirty years to●●ther , one aged in grace as well as years , unto whom ●his personal Promise to the Father of the Faithful was made good ; though not for the number of years that Abraham lived up unto , yet for that time that Moses reckons up as the ordinary term of the oldest age . Promises passed of general Mercies to particular persons may bee fulfilled over and over again , as that , I will never leave thee nor forsake thee , made first to Joshua , extended by Paul to all Beleevers , and in them daily fulfilled . The like I may say of this Promise here in some sense , there is somewhat that may be enlarged to all in Christ , as to go to their Fathers in peace , though for the latter branch of it , it be only made good to some , not to all , as to be buried in a good old Age , since all attain not to that period in the letter of it ; yet in both the Branches of it , it may some way be accommodated to our deceased Brother , as in the sequel of our Discourse will plainly ( by Divine assistance ) be made out unto you . The words may be lookt upon with a double aspect . 1. Relative , 2. Absolute . 1 Relative , in reference to what goes before , and follows after ; so they contain a cordial given to Abraham , against a fainting fit that might surprise him ; God had passed many Promises to Abraham , in the former part of this Chapter . 1 I am thy Shield , and thy exceeding great reward ; I am so , and will continue to be so ; for the passage in the Hebrew is Elliptical , and the Supplement may be made up by the future , as well as by the present time , or we may take in both , I am , and will be so unto thee . 2 He will give him an Heir out of his own Bowels , whence should arise an innumerable Issue , as the Stars in Heaven for number , or multitude , vers . 4 , 5. 3 He will bestow the Land of Canaan for their Revenue , and that by Covenant , vers . 7.18 . a large income for to support them ▪ Abraham seems astonish'd at the hearing of these things , and Questions , Whereby shall I know that I shall inherit it vers . 8. a question that sprang not out of diffidence , or a●●solute unbeleef , but out of an holy Admiration , as one extasied with joy , and desiring more fully to be informed about it . Sol. To this God gives a double answer . 1 Visional . 2. Verbal . 1 Visional , They should have it when they had been first grievously afflicted , many of them slain , many chopt in peeces , which seems to be something of the Mystical meaning of those Ceremonies in that Sacrifice , by which the Covenant should be confirmed , vers . 10. viz. the dividing of the Sacrifice , and laying each pe●ce one against another ; and when the Birds of Prey should come down , i. e. Pharaoh and the Aegyptians fall on to devour them , the Lord would raise up one of Abrahams Seed , implicitly Moses , to fray them away , and to deliver his Off spring , vers . 11. they should not want protection . 2 Verbal , vers . 13 , 14. which make out the former Mystery . Know of a certainty thy Seed shall bee a stranger in a Land that is not theirs ( viz. Egypt ) and shall serve them , and they shall afflict them four hundred years , and also that Nation whom they shall serve will I judge , and afterwards shall they come out with great substance . Probably the Searcher of all hearts saw Abraham in some doubt , why livery and seisin , or peaceable possession of that Land should be deferred so long ? Hee therefore assigns the cause in the Verse after the Text , for the iniquity of the Amorites is not yet full . He was minded to root them up , and that none might in after times censure his proceedings as injurious , he will suffer them to fill up the measure of their iniquitie , that they might be without excuse , and the mouthes of all stopped , at the beholding of their total extirpation . Q. It may be yet some scruple might rest upon the spirit of Abraham , what shall become of me when all these evils betide my posterity ? A. The Lord bids him rest satisfied , for before all these evils surprise thy Seed , thou shalt go to thy Fathers in peace . And hence the best Expositors render the Hebrew Particle ( translated by ours as copulative ) discretively , yet thou shalt go , or , but thou shalt go to thy Fathers in peace . This Relative consideration of the words may yeeld unto us this profitable instruction . That Doct. The Lord in his abundant Mercy sometimes takes away his by death , from the beholding of future evils . This we see is promised here to Abraham . Lest his heart should rend in peeces upon the sight of all the miseries that should befall his Off-spring in future times ; hee shall first go to his Fathers in peace . The like for substance was promised to pious Josiah long after ; when evils were approaching apace , the apprehension whereof did much scare , and deject him , God cast in this Promise for his support ; Behold , I will gather thee to thy Fathers , and thou shalt be gathered to thy grave in peace , neither shall thine eyes see all the evil that I will bring upon this place , and the inhabitants of the same ; the bare sight of which ( had he lived to have seen it ) would probably have broken his heart , viz. the sight of Religion ruined , his Sons captivated , his Kingdom rooted up , &c. God therefore removes him by death , from the beholding of any of these . Now that it savours of abundant mercy , to take away the righteous from beholding evils to come , let us consider ; First , Is it not a great mercy , that a man shall be removed , before he come to be a spectator of other mens sins ? the seeing and hearing of all the unlawful deeds of those wretched Sodomites , amongst whom Lot lived , was a trouble of heart unto him , and keeps him as it were upon the rack . This drew not a few , but many brinish tears , yea rivers of them , from the eys of holy David , professing that rivers of tears ran down his eyes , because men kept not Gods Law. This filled the hearts of those Mourners in Ezekiel , with heart-rending sighs , and their tongues with heaven-peircing cries , for all the abominations that were done in the midst of Jerusalem ; the more grace , the more sighing and sobbing , weeping and wailing for other mens sins . God snatches away a gracious Father , Master , Husband , or Prince from the beholding of the gracelesse practises of his Issue , Servants , wife or subjects , that would bee a corrosive unto him . Secondly , Doth it not savour much of Mercy to be taken away from beholding of other mens punishments ? was it not upon this account that the long liv'd Patriarches were taken away by death , before the flood came ? yea Methuselah the year of the deluge ( if that Chronologer bee not out ) lest his eyes should see that dismall sight , the drowning of all flesh . I perswade my self , that when Abraham lookt upon the smoak of Sodom and the Country about it , ascending as the smoak of a furnace , it did occasion no little grief of heart unto him ; and what the beholding of the miseries of Jerusalem in the besieging , sacking , and ruining of it , did create to Holy Jeremy , his book of the Lamentations , penned upon that dolefull occasion , may abundantly declare . The death of Jacob and Joseph before the oppressions came on , and strange cruelties of the Egyptians made seisure upon their off-spring , savoured of mercy ; and it was a great blessing for Augustine to bee taken away by a naturall death , when Genserik had besieged Hippo , that hee might not see the cruelties of the Vandalls , that were breaking in upon the Church of God ; and for Pareus , that hee should die at Heidelberg before the enemy was Master of it , a place that hee so intirely loved . Thirdly , Is it not a great mercy to bee taken away from the tasting of evills in their own persons ? that they may not feel the smart of grievous and direfull Judgements ? he that is omniscient foresees calamities and judgements a coming which we cannot see ; He took notice of the deluge in his own decree , before the Cataracts of Heaven were opened , hee therefore snatches away those that he was minded to secure , lest they should be in wrapt in the common calamity . Our God ( rich in mercy ) deals as a prudent rich man , when hee sees the fire come near his own habitation , hee removes his Jewells , or his treasures , into another place , where they may bee secured from danger , or as a carefull Husbandman in catching weather in Harvest ; when hee sees the Heavens be clouded , or a storm up , hee will do his utmost to get his Corn into his barn , if possible before it bee wet . Wee read of the Egyptians , when they heard that God would cause it to rain a grievous hail , such as had not been in Egypt since the foundation of it to that present , hee that feared the word of the Lord amongst the Servants of Pharaoh , made his Servants and his Cattel flie into their houses ; so dealeth our God , when hee sees a storm a comming , hee driveth in his , that as they shared not with others in their sins , so neither shall they partake with them in their sufferings ; yea even that Heathen observed , that when God brings on any remarkable destruction or Alteration in a Nation , hee first takes away them that are good in it . Vse I shall dismiss this Relative observation with this word of improvement , Lay to heart the Lords taking away of any godly professors at any time ; for albeit the dispensation savours of mercy to them , yet many times it proves ominous to them that are left behind ; when Swallows flie away , winter is then approaching Their death indeed is a blessing unto themselves , for blessed are they that dye in the Lord , and not only they that die for him ; yet mostly it portends evill to survivers : however it shall bee well with themselves , as is here promised unto Abraham , which leadeth mee to the second . The Absolute consideration of the words , which affords two soul cheering Cordialls . 1 Thou shalt go to thy Fathers in Peace . 2 And be buried in a good old age . A couple of Promises , or a couple of Branches of the same Promise , that would require a couple of hours for the unfolding of them , to view them exactly . I must deal as a Travailer that is on his way , who may glance his eye here , or there , but makes no stay till hee comes to his Journyes end , no more shall I , till through help from my God I shall have spoken something of both these , as they lie before you . And for the opening of the first , we shall inquire . Quest. 1 What is meant by his going to his Fathers ? Was hee to go back to Haran , or Ur of the Chaldees , in his life , or bee carried thither , to be interred after death ; or was hee to go to that place whither their soules went upon the dissolution of their bodies ? Sol. 1. Abraham was not to go to his Fathers , first , In Body ; the place of his locall Interment , was to be (a) Macpelah in Canaan , and not any other place ; secondly , Nor in Soul , that removed to the immediate fruition of God in glory ; whereas many of his Ancestors were Idolators , serving other Gods , and doubtlesse many of them died in their Paganish condition . 2 But the sense of this expression is , Abraham shall die , that 's the meaning of the Hebraism ; thou shalt go to thy Fathers , that is , corporall death shall arrest thee as well as it did do them . Now if you compare these words with verse the sixt , where wee read that Abraham beleeved in the Lord , and it was counted to him for Righteousness ; though hee were a beleever in Christ , yet hee must go to his Fathers , that is , hee must die as well as they , this may inform us , Doct. That albeit faith in Christ doth exempt Beleevers from the second , yet it will not free any from the strak of the first death . Abraham though a Beleever , yea the highest in the forme of Beleevers , being the Father of the faithfull , yet hee must die ; and it is no wonder , since the Decree is gone forth from God , which is farre more irrevocable than the laws of the Medes and Persians . It is appointed unto all men ( Beleevers as well as unbeleevers ) once to die . When the Scripture saith all , none is exempted ; some indeed have had a writ of Privilege from some kinds of death , yet none from death in the main . Moses was freed from the bitings of fiery Serpents , as Magistrates sometimes ( through mercy ) are privileg'd from death in times of common mortality , yet death surprized them in the end ; for Moses the servant of the Lord died in the land of Moab . Daniel was secured from being devoured by those hungry Lions , yet his body became a prey to Death , as well as the bodies of other Prophets . Elisha was spared from being torn in peeces by the Shee-bears out of the Wood , yet Death took him away in the end . 2 This Decree hath made seisure in all Ages , even where faith hath been in an eminent way , as in Moses , witness his undertaking that difficult Embassage to Pharaoh , to deliver Israel out of Aegypt , Faith in the end did eat up all his fears , and engaged him in that difficult work , yet Death at last did arrest him , as was hinted before ; so in Job , a great Practitioner in the life of faith ; that made him draw up this Resolution , Though he slay me , yet will I trust in him . David , a Beleever , a man after Gods own heart , and yet Death overtook him ; and Paul , who professed , I live , yet not I , but Christ lives in me , and the life that I now live , I live by the faith of the Son of God , &c. yet , did not death surprise him ? I might be endless here , to shew you how Death attached Beleevers , both before , as well as under the Law , yea even in the time of the Gospel ; had the debt of Sin been taken off , and the Decree rescinded , that Pursevant of Death would not go on daily to Arrest Beleevrrs at Gods Sute . Thirdly , The holiest Beleever hath in his body the Principle of death , viz. sin , and that entwisted even with his very Nature ; As by one man sin entered into the World , and death by sin , and so death passed upon all , &c. The holiest may cry out , as those Sons of the Prophets , O thou man of God , death is in the pot , death is in the body . Bodies of Sin will become bodies of Death , because sin is in the Soul as a Canker at the root , that will kill the Tree , as the Worm that smote Jonahs Gourd , that made it wither away ; this drew out that Emphatical Quere , What man is he that liveth , and shall not see death ? Shall he deliver his soul ( himself ) from the hand of the grave ? A question that carries a Negative answer in the bowels of it , q. d. no man , even the most eminent beleeving , or holiest for living , can free himself from the tasting of death . Vse . Look not you now that are Beleevers to be freed from the common fare of all real Christians , viz. Death ; count upon this , Dye I must , I know not how soon . Q. But if my faith exempt me not from death , what avails me to be a Beleever ? Sol. Much every way , chiefly because by Beleeving though thou be not freed from the stroke , yet sure thou art to be protected from the sting of death , so that even in the very jaws of death a Beleever may 1. holily exult , O Death , where is thy sting ! O Grave , where is thy victory ! the sting of death is sin , the strength of sin is the Law , but thanks be to God that gives us victory through Christ Jesus our Lord ; 2. yea sure thou art to be delivered from the Second Death , thy faith interesting of thee in the first Resurrection , and implanting thee into Christ , it frees thee from Condemnation . He that beleeveth on the Son hath everlasting life , viz. even here someway in possession , as well as hereafter fully in reversion . Besides , thou maist be certain the condition of death is altered to thee , it being not now formally the wages of sin , but turned into a part of those advantagious chattles that do belong unto thee , 1 Cor. 3.23 . All is thine , even Death , as well as other things . Death to thee is only the final period to all thy miseries , and the ready inlet to thy full and eternal happiness . Now God permits his Decree to take hold upon thee for divers gracious ends and purposes , viz. 1 To cast out perfectly the remainders of sin , that even after our Conversion do still abide within us . When the Priest under the Law had been to view the house infected with the Plague of the fretting Leprosie , the house was to be broken down , stones , the timber , and all the mortar of it : Jesus Christ sees the fretting Leprosie of Sin to be in thee , that will not be outed of its Habitation , till that earthly Tabernacle of thine be pulled down . 2 To put an end to all the perplexing miseries that do befall thee here . Whilst Israel was in the Wilderness they were infested with fiery Serpents , never totally freed from them till they came to Canaan ; so whilst thou art in the wilderness of the World , thou art lyable to the stingings of many fiery Serpents , the fiery Serpents of Sin and Misery . Absolute immunity will be obtained by Death from them , and not before . 3 To be a gate for thy Admission , or entrance into Heaven . Death indeed to on unbeleever is the door of Hel , but to a Beleever it is the entrance of Heaven ; this in eagered Paul with so much panting to be dissolved , and to be with Christ ; what Jacob spake in another case , is true here of the death of a Beleever , this is the gate of heaven . Vse 2. Yet know this for thy comfort , though death be unavoydable , dye thou must , yet thou maist assure thy self thou shalt dye in peace ; which leads me to the manner how Abraham shall be gathered unto his Fathers , which is the Elixir of the Promise ; He shall go in peace ; whence we may observe , Doct. That it is a Beleevers transcendent Priviledge to go unto his Fathers , ( or to dye ) in peace . For the profitable handling of this truth ; 1 I le endeavour to shew you what is meant by going to his Fathers , or dying in peace . 2 I le study clearly to make it out : 1 That it is a priviledge to dye in peace . 2 A transcendent priviledge belonging to Beleevers . 3 I le cast in something by way of improvement . Q. 1. What is meant by going to his Fathers , or dying in peace ? Sol. The Phrase is of different construction in different places of Scripture . I finde it sometimes opposed to a violent , immature , or forcible kind of end . Thus to Zedekiah , as bad as he was , it was promised ▪ Thou shalt not dye by the Sword , viz. a violent , but thou shalt dye in peace , i. e. come unto a Natural death , Jer. 34.4 , 5. so David advising Solomon to cut off Joab by a forcible death , he useth almost a parallel expression , not in a promissory , but minatory way ; Let not his hoary head go down to the grave in peace , i. e. let him dye a violent death , and be rolled to his grave in bloud . But sometimes I finde it opposed to an uncomfortable end , and then to dye in peace is to dye in the sense of inward peace , or in an estate of reconciliation ▪ and this I look upon as the common priviledge of all beleevers . Josiah had this in promise , though hee dyed of his Wounds , yet he dyed in a reconciled condition with God ; and this is the main of the Promise to Abraham here , compared with vers . 6. Abraham beleeved in the Lord , and he accounted it to him for righteousness , being now justified through faith he had peace with God , And when he comes to dye he shall dye in peace , being sensible of his standing in the grace and favour of God , and resting on the invaluable merits of Jesus Christ , whose day he saw , and upon that account with a placid spirit he resigned up his Soul unto him . Q. 2 How it may be made out , that to dye in peace is a priviledge belonging to beleevers ? 1 We call that a Priviledge which is an Immunity , granted to some of favour , and denied to others of justice . Wee all deserve as to dye , so to dye with fear , terrour , and amazement ; but our God in mercy exempts Beleevers from the common Law of death , as it is the * King of Terrours , and vouchsafeth them this favour , to depart in peace , when others depart with horror . 2 This we say is the Beleevers priviledge ; for , as for 1 Unbeleevers , and all wicked men whatsoever , there is no peace to the wicked saith my God , they are as the troubled Sea , when it cannot rest ; whose waters cast out in re●a●d dirt ; an elegant Similitude , whereby the Prophet setteth forth to the life the restlesness of wicked men , though the Sea hath no Winds , nor Tempests from without to infest it , yet it is restless of its own nature from within ; so it is in wicked men ; though they have no outward causes of trouble , yet still they have causes of inward trouble upon point of Conscience , than which what more exquisite torture or tormenter can there be ? The Heathens tell us of the Furies lashing wicked miscreants ▪ and these were only the lashes of an inraged Conscience , every mans own sin creating Soul-racking trouble to each impenitent sinner . But 2 For Beleevers , it is unto them promised , they being the persons alone that love the Law , Psal. 119.165 . Great peace have they that love thy Law , and nothing shall offend them . The Law of God , it is the picture of the mind of God , which a Beleever loves no less than a loving loyal Wife the Letters of her indeared Husband , yea , infinitely more , they being the persons that alone are righteous , being justified by faith they have peace with God , and they alone shall enter into peace ; they had peace entring into them living , and they enter into peace when dying ; it is they , and they alone that are able to say when Death approacheth , Lord now letest thou thy servant depart in peace , &c. 2 I will make out , that to dye in peace is a transcendent priviledge : Sol. 1. That Logicians call Transcendent , that exceeds in Nobility , Eminency , Sublimity , all Aristotles Categories ; besides , to dye in peace , in true Gospel peace was a thing he knew not of , and we shall not trouble our selves to labour to reduce it to any of them ; this peace is the peace of God that passeth all understanding , it is that peace of God whereof he is the Author , and Conferror , that keeps our hearts staid in peace , as in an impregnable Garison ; this peace is prayed for as a priviledge of greatest worth ; Peter praies not only that Grace , but that Peace might be multiplied to those to whom he wrote . And so Paul , Let the peace of God rule in your hearts , as a Judge deciding all Controversies between them that are contending for Masteries ; nay , this was conferred by Christ as the greatest mercy that wee might receive on this side Heaven , witness that Golden bequest of his , My peace I give to you . Princes in power seldom promise toys or trifles , but things of moment and greatest worth . It was a great favour of Jesus Christ to his Disciples at sea , to allay the Winds , and the Storms that were up against them , & what is it to allay the storms of Conscience that are upon them ? Christ among other titles is dignified with this , that he is the Prince of peace , yea our peace , who hath taken away the enmity between us and our God , having purchased peace for us , by no meaner price than the bloud of his Cross ; that priviledge must needs be transcendent that was purchased at such a transcendent rate . 2 Besides , if we do but look unto the nature of this peace , it is that peace that doth transcend all the Ken of Nature ; Nature may take notice of peace with man , but for that peace with God , and peace with Conscience , it is out of Natures Horizon . He that hath peace with God , shall always have peace in God , he will speak peace unto his people . If we have peace with him , he can make our enemies to be at peace with us . The Prince that hath peace with any State , hath peace with all the Forces belonging to it ; we having peace with him , he can make all his Creatures to be at peace with us , not only the Beasts , but the very stones in the Feild to be in an amicable League with us ; and when peace rules in Conscience , having tranquillity within , we need not care what storms are without . When Christ speaks peace to Conscience , as once to the raging Sea , peace and be still , who then can create trouble ? And if our hearts condemn us not , then have we confidence towards God , so that triumphantly we may break out , The Lord is neere that justifies me , who shall contend with me ? When a man hath been arraigned for his life , and after is acquitted , how is he inwardly comforted ? it was this inward peace that inabled the Martyrs with serenity of soul , and undauntedness of spirit to pass through the fiery Trial ; and for Confessors , though surrounded with many troubles , yet hear their acknowledgements , the Father loveth me , the Son hath redeemed me , the Spirit comforteth me ; how then can I be sorrowful ? in the most racking pain of the Stone crys out another , one asking him what he felt , he answered , I have peace within , though in my flesh I am sensible of most exquisite torments ; it is this peace that is Heaven upon earth while we live , and rendereth us undaunted even in the jaws of death . Vse . Now for the improvement of this truth , be perswaded to get an interest in this priviledge , I mean to get well-grounded peace , that when Death comes you may go to your Fathers in peace . It may bee some may quere , Q. Do all that dye peaceably , dye in peace ? R. Yes , all that dye in an estate of true real Gospel peace . I confess there is as much difference between true and false Peace , as between true and counterfeit Gold , Silver , or Jewels ; yet this observe , that then peace is well grounded according to the tenor of the Gospel , when 1 It flows in after the convincing sight of sin , when a man beholding his face in the glass of the Law , and the Curse of it , hath been brought to cry out , Sirs , what must I do to be saved ? False peace springs out of a senseless , benumbed , sleepy , or seared Conscience , that never met with any trouble at all , according to that of Christ , When the strong man ( armed with strong corruption ) keeps ( possession of ) his palace , ( i. e. his heart ) his goods are in peace , all goes well , all is at peace ; but when the Spirit comes in , and convinces of sin , he ejecteth the strong man out of his Dominion . Christ spake not peace , and be still , to the Sea , until the storms had been upon it ; So neither speaks he to Conscience . 2 It comes from heaven , even from the God of peace who is in heaven , and speaketh peace ( upon the sense of their Justification ) unto his people , who are a willing people , to serve him in all duties that he requires ; yea , an obedient , and holy people before him ; false peace is altogether from Satan , who promiseth peace , though men go on to adde drunkenness to thirst , and strikes a Covenant with the sinner , which makes him fondly conclude , that he hath made a Covenant with Death , and with Hell he is at an agreement , this sinful peace God sooner or later will dissolve , it shall not stand . But as for that true peace begun here , when we are made sensible of the bloud of Sprinkling , and have our Consciences purged from dead works , it will indure unto eternity . 3 It is attended with Sanctity , and that 's the ground of Pauls conjunction of them , Now the God of peace sanctifie you throughout ; to whom God speaks peace , he is always a Sanctifier , a purifier of the heart and life from sin . Q. It may be some may say , how may we get into such an estate that we may be sure to dye in peace ? S. If thy heart be toucht with what thou sayest , 1 Presently fall upon the duty of repentance , bewailing sins of Nature , of Practice , against the light of the Law and Gospel , crying mightily for pardon ; this ushered in true peace to Davids Soul , and brought him in ease in the setting of his bones , and making him to rejoyce after their breaking . So that heart-smitten Publican crys out , Lord be merciful to me a sinner , and then goes away in a justified condition . Till Sin be removed by Repentance what peace can there be ? What peace so long as the Whoredoms of thy Mother Jezabel , and her Witchcrafts are so many ? What peace so long as iniquities remain unrepented of ? So long as Wind remains shut up in the bowels of the earth that can get no vent , an Earthquake daily is to be feared ; so here , an Heart quake is to be expected , until you have repented . 2 Labour by faith to take hold of Jesus Christ , whose Bloud alone is able to cleanse our Consciences from dead works , i. e. from sin ; when wee look up to him ( with the eye of faith ) whom we have peirced , and be in heaviness for him , as a man is in heaviness for the death of his first born , this brings peace . Faith devolves all our guilt upon our Suerty Christ , and then takes hold of his Meritorious Righteousness , which becoming ours by application , we are justified in Gods sight , and thereby acquitted from sin . 3 Walk up unto the Gospel ; the promise of peace is made alone to them that walk according to this rule , not according to the flesh , but according to the Spirit , this brings peace . Mark the perfect man , and behold the upright ( in heart and life ) for the end of that man is peace . 4 Keep a good Conscience ; this is as a continual Feast , not only in Life , but when Death stares thee in the face ; as we see in Hezekiah , Remember , O Lord , now I beseech thee , how I have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight . And upon this account Paul was so careful to exercise himself , in keeping a good Conscience , free from offence , both towards God , and man. A polluted , corrupt Conscience , will sting a man in the end , as we see in Spyra , and many Apostates ; whereas an undefiled Conscience will chear us in the worst of times . 5 Dye daily to sin ; make it thy work every day to drag thy corruptions to the Cross of Jesus Christ , never leaving till thou hast fastned them there , and gotten them Crucified , even thy beloved sins mortified within thee ; and dye daily unto the World ; get into Christ , by whom the World may bee crucified unto thee , and thou unto the World , and carry thy self as a Crucified man in respect of it , not heeding , minding , or regarding of it , and if thou doest thus , thou mayest expect an interest in this common Mercy among all Saints , to dye in peace , whether ever thou share in the later part of the Promise or no , to be buried in a good old age . Which leads me now to the second Branch in this Promise , Thou shalt be buried in a good old age . Whence we may take notice of this last observation . Doct. That burial in a good old age is afforded unto some Saints by Gods special indulgence ; For the prosecution of this truth I shall labour to shew 1 What is meant by Burial . 2 What by a good old Age. 3 How it may be made out , that for a Saint to bee buried in a good old age is an evidence of Gods indulgence Q. 1. What is meant by Burial ? Sol. Burial speaks nothing , but the covering of the dead body of man with earth , or the interring of it . Now touching Burial I have nothing to say , for any thing that savours of the least of Superstition in it , I neither look upon it if denied by cruel men , as any badge of Gods Curse to Beleevers , though sometimes he gives way to some such stupendious dispensations , which was the ground of that sad complaint of old , The dead bodies of thy Servants have they given to be meat unto the Fowls of the Heaven , and the flesh of thy Saints unto the beasts of the earth , their bloud have they shed like water round about Jerusalem , and there was none to bury them . Men indeed have discovered much inhumanity this way , especially Papists against Protestants , by prohibiting their Burial , or digging up their bones again , as they did of Bucer , Fagius , &c. such acts savour of wrath in men , but none in God towards them that were in Covenant with him . So neither do I construe it if afforded , or permitted , as any help to heaven , because upon the dissolution of the body , the Spirit returns to God that gave it , the Soul is admitted immediatly into the embraces of God , though the body be kept above ground divers daies together ; yet this I may say , upon a Scripture account , concerning Burial , that the decent interment of the bodies of Saints , when death hath divorced those old companions , the Soul and Body , speaks 1 Mercy in the Interrers , which David acknowledged in burying the body ( the trunck ) of Saul ; though we know he was a bad man , yet he so farre resented this act of the men of Bethshemesh , that he sends unto them this Message , and with it this benediction , Blessed are yee of the Lord , that have shewed this kindness to Saul , and have buried him ; and he adds this prayer for them , The Lord shew kindness and truth to you , and passed this Promise unto them , I also will requite this kindness , because yee have done this thing . 2 Justice , in them that discharge this office ; when the Soul is returned to God that gave it , it is a part of justice that the Body should return to the earth whence it was taken , the Earth indeed is the common Mother of all , who receives all that came from her , as the Mother the Childe into her lap . God I know laid this in justice upon man for sin at the first , Thou shalt return to the earth , for dust thou art , and unto dust thou shalt return . 3 It speaks hope , that the interrers have of the happy Resurrection of those bodies which now they commit to the ground , they having been Instruments of Righteousness , Members of Christ , and being still united to him , shall certainly be raised by him unto glory ; and upon these accounts I deem the care of Saints to have been to see their friends decently interr'd , as (a) Isaac , Abram , (b) Joseph , his Father Jacob , and those devout men , (c) that stoned , Massacred , Martyrd Body of that Proto-martyr Stephen , as knowing that the bodies of Saints sown in corruption , shall be raised in incorruption ; sown in dishonour , shall be raised in glory ; sown in weakness , shall be raised in power . And hence the Burial-place among the Greek Fathers is called the sleeping place , or the Dormitory of Saints , they only sleep , and therefore they will awake again , they still though in the dust are united unto Jesus Christ , and shall be reunited with their Souls , that ascending to Heaven , they may be ever with the Lord. Q. 2. What is meant by a good old age ? S. 1. The Notion here rendred Old Age , properly imports gray hairs , and by a Metonymy of the Adjunct , Old Age , gray hairs being the ordinary discoverers of it , for that observation of that Rabbine , that gray hairs is more than old Age , because as he saith , a man at sixty is come to old Age , and one at seventy to gray hairs , after which a man becomes decrepit . This is but his meer Phansie , for how many even with us come to gray hairs before fifty years , some before forty years of age ? But to wave this , it is sufficient for us to know , that in the Old Testament they are used as Synonimaes , i. e. words signifying the same thing , and that by old age we understand , the winter of mans life , the evening , or Sun-set of his days , the utmost period of his time on earth . Other Ages have still another Age to succeed them , as Childe hood is succeeded by Youth , Youth by Man-hood , Manhood by Old Age , but old Age hath no other Successor but Death , it being the last declension , or degree of the longest life . 2 By a good Old Age we mean not barely a great age , though I confess old Age is an Embleme some way of Gods Eternity , whence he is stiled the Ancient of days , and therefore so described , his raiment was as white as snow and the hair of his head as white as wool ; a Periphrasis of old age ; and besides , old age hath been honoured by God , in choosing men of age for weighty imployments , as God chose Moses and Aaron when they were stricken in years , to lead Israel out of Aegypt , and when he would establish a standing Judicatory in Israel , he would have seventy men of the Elders of Israel gathered unto him ; Moreover , their Judges were old men that sate in the Gate to hear , and determine the Causes of the people that were brought before them ; nay , I acknowledge that old age is some way venerable in it self , which was the ground of that Command , Rise up before the hoary head , and honour the face of the old man ; those of Gadera built a Temple to old age , because of the reverence and respect they bore unto it . 2 Much less do we mean by a good old age , the turning over of many years in a way of sin , old age cannot be good where old men are naught , sin being a reproach to any people , or persons , whether they be old or young ; to see men stricken with age , and over-run with covetousness , when all the Limbs of their bodies grow old , only covetousness grows young , which makes them afraid sometimes to use what God hath cast in upon them , and the less of the way they have yet to travel , the more they are a coveting provision for the way ; or to see an old man over-run with pettishness , frowardness , crosness , that no man can speak to him , no more than to Nabal ; or to see the fruits of the old man , old corruptions to remain in strength , a man abiding in old age , an old Swearer , an old Drunkard , an old Cheater , an old Athiest , contemning the Word , or Ministry , &c. In brief , when a man remains an old weather-beaten sinner though his age be continued to a hundred years , it can never be a good old age unto him ; for a sinner of an hundred years old shall be accursed . 3 Nor yet do I mean that old age is therefore good , because only attended with Corporal , or outward good things , such as are Health , and Strength , though I deny not to be lively in old age , and to injoy a good measure of them , to be a great blessing ; when a man is able to say with Caleb , who professed , I am this day fourscore and five years old , and yet I am as strong this day as in the days that Moses sent me , as my strength was then , even so is my strength now for war both to go out and to come in ; it is a great mercy but yet common with Christians and Pagans , as with Masinissa in Tully . Neither do I look upon old age as only good when attended with Riches and Honour , though these make old age sometimes the more pleasant , when Grace is present for the managing of them ; yea I acknowledge old age to be uncomfortable , where a competency of Creature-comforts are wanting ; however , if Grace be absent , though Riches be present , old age cannot be good . 4 But old age is then good , 1 When men are good in old age . I do not look that any man is , or can be good of himself , for there is none good but God ; but men are then good when they are made good by the sanctifying Spirit of God ; or plainer thus , Then old age is good when crowned with Grace , the best of good things ; hear Solomons determination , A gray head is a crown of glory , if it be found in a way of righteousness . When a man hath put off the Old Man , and put on the New , which after God is created in righteousness and true holiness , when he hath the Image of God repaired in him , which makes him renew his youth like the Eagle . I shall not dispute the manner of it , how the Eagle doth renew her youth , whether it be by soaring aloft into the Element of Fire , and there leaving her Feathers , and casting her self speedily into the Sea , whereby she grows young again ; yet there is this Morally in it , when the Soul soars aloft , to injoy communion with God , who is as a consuming Fire , out of Christ , the Soul casts it self into the sea of Mercy , into that Fountain opened for Sin , and for uncleanness , whereby it doth renew its Spiritual youth ; or whether it be by knocking off her beak ( the upper part of her bill ) by beating it against the Rock , which Morally we may thus apply , when the Soul findes corruption in it self , it gets to the Rock Jesus Christ , and there repenting and beleeving , yea by the highest actings of Faith indeavouring to knock off its beak , its inordinate desires to the World , a Saint becomes clad with the Sun of Righteousness , and presently the Moon is under his feet , which makes him to use the world as though he used it not ; a renewed old man is as a renewed Eagle , inabled to mount up in duties with wings as Eagles , to run in the ways of Gods Commandements , and yet is not weary ( of well-doing ) to walk , and yet is not faint ; in a word , when the Soul of man is once bathed in that Fountain that is set open for the cure of Sin , he comes out as Naaman out of Jordan , when his flesh was restored as the flesh of a little Childe , and hee became clean . Man washed in this Fountain becomes a new Creature , having a new nature , i. e. a Divine Principle of good infused into him , and this makes him good , good at all times , good in age especially . 2 When men do good in old age , as the Lord hath rejoyced over them to do them good , so they make it their work , even with joy to do all the good they may , that makes them in age more holily fruitful than ever in youth , I mean in all the fruits meet for repentance , in all the fruits of the Spirit ▪ as in love , joy , peace , long suffering , gentleness , goodness , faith , meekness , temperance , with all the expressions of them , wherewith they abound in old age ; in this , trees planted by Christ in his Church , differ from trees planted by men in their Gardens , the former are alwaies most fruitful in age , as the Psalmist avers , such as are planted in the House of the Lord , ( i. e. such are implanted into Christ ) they shall flourish in the Courts of our God , they shall still bring forth fruit in old age , viz. The fruits of Piety , Purity , Mercy , being desirous cordially to Consecrate , as their time and strength , so their estates to God , saying as David , of thine own , Lord have I given thee . A good old man looks upon himself only as a Steward of all outward injoyments , and as a Steward he will be careful to dispose of all according to his Masters minde ; he puts down his Imprimis for the maintenance of the Worship of God , and his Items for the poor , the sick , the lame , the blinde ; and in a word , he doth endeavour to do good to all men , but especially to those that are of the houshold of faith , he doth desire to be rich in good works , ready he is to distribute , willing to communicate , laying up in store for himself a good foundation against the time to come , that he may lay hold upon eternal life , 1 Tim. 6.18 . In a word , he makes it his end to honour God with his substance , and with the first fruits of his increase , as knowing this to be the most thriving way . 3 When a man grows up to be an old Disciple , then old age is good , when a man is grown old in the sincere profession of the Gospel , as we read of Mnason dignified with this title , because he had been a Disciple of long standing in the Church of God ( whether he were of the Seventy two first sent abroad by Christ , or one that came in to Christ long before others ) an old Disciple he was , and Spiritual seniority carries Spiritual dignity along with it ; and upon this account Paul gives preheminence to A●dronicus , and Junia , because they were in Christ before him ; an old Disciple as an old friend should be valued at a far higher rate than old gold 4 When a man is adorned with those Graces that are the ornaments of old age ; what though his face be withered , or furrowed with wrinckles without , yet the hid man of his heart is deckt with grace within , especially with those reckoned up by Saint Paul , as sobriety ( in Opinions , in conversation ) in meat and drink ( which sometimes prove a snare to men in age , as they did to Noah and Lot. ) 2 Gravity , consisting in a seemly , modest , yea venerable deportment in Gesture , Speech , Apparrel , Countenance . 3 Temperance , which speaks the moderating of themselves in respect of their desires , but above all with 4. Soundness in the 1. Faith , not as Reeds blown up and down with every wind of Doctrin , but built upon the Rock Jesus Christ , they remain unmoveable ; yea when moved to renounce Christ , or his Truth , they reply with Policarpus , This fourscore and six years have I served him and he never did me hurt , and shall I now defie him ? &c. 2 Soundness in Charity , in love to God , to Christ , to his Church , his Ministers , his Members , where he sees any thing of Jesus Christ. 3. Soundnes in patience , willing to do , or suffer any thing for Christ , counting all things but loss or dung that so he may win him , Phil. 3. To conclude , when a man is gray in years , and gray in all sanctifying Graces that beautifie old age , old age is good then to him , and for him . 5 When a man is every day more and more built up in all the old experiences of Gods Love and goodness towards him , as David , I have been young , and now am old , yet never saw I the righteous forsaken , nor his seed begging bread . What though others of his intellectuals do decay with age ? yet he is careful to keep his memory for to bee a Store-house , a Treasury of all Gods Mercies , as we see in old Abraham , what a Recognition do we read of Gods old loving kindnesses . Gen. 24.7 . The Lord which took mee from my Fathers house , and from the land of my Kindred , and which spake unto mee , and sware unto mee saying , unto thy seed will I give this land . So in old Jacob , what a mercy-admiring man was hee ? the God that fed mee all my life long to this day ; the Angel that redeemed mee from all evill , &c. as the Remembrance of old sins is loathsome to a gracious old man , so of old mercies exceeding gratefull , &c. 6 When a man in his old age makes it his business to finish that work that God bath given him to do . A man came not into the World to eat , drink , sleep , take his ease , or heap up Riches , but God sent every man into the World upon some speciall account or other ; whether as a Magistrate , a Minister , or a private Christian ? among other ends as private persons , God sent us into the World that wee should work out our Salvation with fear and trembling , to make our calling and election sure , i. e. sure to our selves ; when a man makes it his work , to work the works of him that sent him , while it is called to day , because hee knows the night comes in which no man can work or walk ; when a man can say with Christ , not long before his death , I have finished the works thou gavest mee to do ; or with aged Paul , The time of my departure is at hand ; I have fought a good fight , I have finished my course ; I have kept the faith , henceforth is laid up for mee a Crown of Righteousnesse ; when a man with David hath served God in his Generation , then death becomes welcome . Seventhly and lastly , Old age is then good when a man makes it in old age his only work to make provision for death , his passage to happy eternity , as knowing with Peter , shortly he must put off this Tabernacle of his , he saith as Isaack , behold I am old and know not the day of my death , only I desire to provide for it , and is alwaies a pondering of it , it was upon this account that Joseph of Arimathea built his own Monument , and Barzillai when moved by David to turn Courtier , and to go with him to Jerusalem , hee humbly begs a dismission , that hee may turn back to his own City , and die there , and be buried by the grave of his father and of his mother , and that because that day hee was fourscore years old , he minded more to provide for death , than to injoy momentary Courtly delights ; so old Simeon waited for ( Christ ) the consolation of Israel , and old Anna departed not from the Temple , but served God with fasting and prayer day and night , and all to fit themselves the more for their dissolution . 3 Q. How it may be made out for a man to be buried in a good old age is a special favour and mercy of God. S. To be buried at any time savours of some mercy , as Jer. 22.19 . it savours of Judgement , to be buried with the burial of an Asse , or to lye uninterred because of sin . But to be buried in a good old age , we cannot but look upon it as a choyse mercy , because very few live to bee old ; look upon an Apple-tree in the Spring , you may almost see it covered with Blossoms , yet how many fall before they come to knit ? and if knit , how many fall yet before they come to be ripe ? many are worm-eaten , and they drop ; many are beaten down by violent Tempests , scarce one of ten , yea twenty , yea sometimes not one of forty comes to its full maturity ; so it is in regard of man , abundance of Children like blossoms seem to cover the ground , but how few of them live to Youth , fewer to Manhood , fewest of all to old age ? but how infinitely farre fewer do live to a good old age ? it must needs therefore be a chief Mercy . Is it not a Mercy when we have done our work , then to be called home to receive our Wages ? Then to be gathered when here we are fully ripe ? then to come to the Grave in a full age , like a shock of Corn comes in his season ? To conclude , is it not a mercy then to be called to make your account , when we have been long a preparing , and making ready for it ? the accounting day to a just Steward is a glad day indeed , when he can do it with joy , and not with grief ; this fills the Soul with panting , Come Lord Jesus , come quickly ; because he hath now made his peace with God , and hee can now lift up his head , because his full redemption draws nigh , being insured that the day is now drawing on apace , when he shall hear Christ thus speaking unto him , Come thou blessed of my Father , inherit a Kingdom provided for thee from the beginning of the world . But for the improvement of all , take these three words . Vse 1. To you concerned in this great , this common loss , wherein the Daughter hath lost a tender Father , the Grand-children an indulgent Grand-father , the Servants a good Master , the Parish a worthy Parishioner , the Congregation to which he belonged a vigilant Elder , yea the City a great Ornament ; I know the loss is great to all related to him , yet to alleviate your grief weigh with me 1 Gods great mercy to you in sparing him so long , a Father , a Friend , a Master , a Parishioner , an Elder , that he might be eyes to the blinde , strength to the weak , a cloather of the naked , one that stood often in the gap to divert Wrath from you . 2 Gods mercy to him in gathering him to his Fathers in peace , admitting him to burial in a good old age . 3 Ponder , though we may mourn , yet we must not murmure or mourn as them without hope for him that sleeps in Christ , Lazarus our friend sleeps , our deceased friend is only gone to sleep , he will awake again in the Resurrection ; could he now speak unto you he would doubtless say , Weep not for me , but weep for your selves . 2 To you not only that are concerned in this loss , but to all of you that knew him , take notice of that light part of his Cloud which he held forth long before you , there were many signal things in him worth your imitation . 1 His constant attendance upon the Word , which I observed to be in him these ten last Winters , when so many went back in the late defection from Ordinances among us , he spake in effect as Peter when the Disciples were questioned , Will yee also go away ? Lord , to whom shall we go , thou hast the words of eternal life ? When others ●hrough sloathfulness would not rise , how diligent was he in coming to the Morning Exercise , especially on the Lords Day , even in the sharpest Winter season , when health would permit him ? 2 His real friendliness to all the Embassadours of Jesus Christ , yea to all where he saw any thing of Christ ; he was both open handed , and open hearted to all the needy Members of Christ , and would more gladly do good than receive thanks for the good he had done . 3 His sympathising with the Church of God in all her sorrows , especially heretofore in the Palatinate , and at present in Piedemont ; as Lots Captivity setled on the spirit of Abram , so did the miseries of the people of God on his heart , he seemed to be of Esays and Jeremies temper . O the Rowlings , Yernings , compassionate Meltings for them that were Massacred , and his bounty to them that did survive , often saying of our Popish Adversaries in the Massacre of Piedemont , we have only a pattern of that Stuff which our enemies would cut out for us all . 4 His exemplary Piety , he taking up the resolution of old Joshua , I and my house will serve the Lord ; his known Meekness and Humility , though God had cast in a great Estate upon him , yet he was not lifted up ; a meek and quiet spirit in the sight of God is of great price . I omit his walking in a way of private communion with God , which was best felt in himself , yet he gave many discoveries of it to all that came near him that were acquainted with the workings of the Spirit . To all of you now that count upon , or desire to come to the Grave in a good old age . Q. It may be some of you may be inquiring , what must I do that I may share in this branch of this Promise ? Sol. I shall only give a brief answer unto this , and so dismiss you . 1 If thou be young , lay the foundation of a good old age in Youth , Train up a Childe in the way he should go , and he will not forget it when he is old . A young Timothy will prove an old Mnason , a young Disciple will become an old Disciple ; but can any man look for good fruit from that tree in Autumn , wherein hee could not behold either Blossoms or Leaves in the Spring ? Remember therefore thy Creator in the days of thy youth ; remember , to acquaint thy self with him , and to make peace , that so good may come unto thee in time of age ; get grace in youth , and become obedient unto thy Parents , which probably may prepare a way for thy Burial in a good old age . 2 If Youth be elapsed , or run out in vanity , yet 1 Now presently repent , repent of sins of Youth , and set upon the ways of Holiness ; Paul had been in his youth a Persecutor , injurious , a Blasphemer , yet after repentance what a foundation did hee lay of a good old age , labouring more abundantly than others ? he had been zealous to draw others to Hell , so now he was as forward to win others to Heaven ; for Augustine , how vain , vilde , vicious , sinful was his youth , wallowing himself in all Licentiousness , as his confessions speak ? where how doth he bewail himself , & yet after repentance , what an useful Instrument was he in the Church of Christ ? many admire , and that deservedly , Chrysostoms golden Rollings , Cyprians Martyr-like spirit ; running through all his Works ; but we may behold these , nay more than these in Augustine after his repentance . 2 Rest not till thou be implanted into Jesus Christ ; our ingrafting into him intitles us to dye in peace , and to live not only long here , but even to eternity hereafter , as freeing us from Condemnation , and ensuring us of admission into Heaven . The Science ingrafted into the tree liveth as long as the tree , and we ingrafted in Christ , as long as Christ , and that will be to eternity ; if our implantation qualifie us for eternity , it cannot but qualifie us for the longest date of life here below . 3 Live piously being implanted . Piety not only hath the promises of this life , but of that that is to come ; impiety cuts asunder the thread of our lives , but Piety prolongs our days , as Solomon witnesseth , My Son , let thine heart keep my Commandements , for length of days , and long life , and peace shall they adde to thee . 4 Live temperately , lest thou diggest thy Grave with thine own teeth ; sobriety being the best natural means for the prolongation of life , as is obvious to experience . 3 If thou art a verging , or inclining towards old age , and art implanted into Christ. 1 Shew thy self to be a tree of Gods planting in all those fruits of the Spirit , mentioned by the Apostle , as God hath made thee good by Grace , so be thou abundant in all gracious actings , in all Christian duties . Fruit-bearing trees are seldom cut down till they become fruitless . 2 Let thy life be a life of Prayer , and wrastling with God , among other things , that God would not cast thee off in the time of age , nor forsake thee when thy strength faileth ; yea let thy life be a perpetual meditation of death , and all the days of thy appointed time do thou wait upon God until thy change shall come . 3 Get old Simeons light , or his clear sight of Christ , by faith , when thou hast once obtained this thou wilt then be panting with him , and crying , Lord now lettest thou thy servant depart in peace ; old Abraham was then happy when he saw the future day of Christ by the Prospective-glass of faith , through the interval of two thousand years distance , and no wonder that he rejoyced ; men go to Hell with their eyes shut , but to Heaven with their eyes open . 4 Wait then for old Pauls Crown , if in sincerity thou art able to say , The time of my departure is at hand , I have fought a good fight , I have finished my course , I have kept the faith ; thou maist then conclude , henceforth is laid up for me a crown of righteousness , which the Lord the righteous Judge shall give unto me at that day , and to all that love his appearing ; if constantly thou perseverest , and goest on in the ways of faith , and love , and holiness , thou maist expect the accomplishment of this Promise unto thee , to go to thy Fathers in peace , and to be buried in a good old age , if the Lord see it meet for thee . A Short Narrative of the Life and Death OF JOHN LAMOTTE Esq JOhn Lamotte Esq sometimes Alderman of the City of London , was born at Colchester in Essex , May 1. 1577. his Father was Francis Lamotte ( Son of Baldwin Lamotte of Ypres in Flanders ) who , in the time of the great Persecution in the Low Countries , under Duke D' Alva , was driven out of his Native Country , and came , together with his Wife Mary , to shelter themselves , and to enjoy the free profession of the true Religion ( for which they had abandoned all their Temporal ( very considerable ) goods , and enjoyments ) under the protection of that famous Nursing-mother of Gods afflicted Children in those bloudy times , Queen Elizabeth ▪ here in England , in the fourth year of her Reign ; taking up their residence at Colchester , where he lived many years in very good esteem , and was very forward and industrious for the setting up , and promoting of the great Manufacture there for the Publick good , and God blessed him in the same , and in a hopeful Issue , untill he dyed in a good age at London . Now as both these Parents had made Piety their greatest interest , and the Freedome of Religion their best Purchase , so they were ever exceeding sollicitous , and diligent to season their Children , and this their Son especially , from the very Cradle with the fear and nurture of the Lord , and that with such blessed success on him , that having Piety instilled into him by their means , and publick Ordinances , through Gods Grace , he never departed from it to his dying day , but proved most exemplary therein , through all the course and relations of his life ; so that even in his younger years he never was given to , nor delighted with those vain and sinful Sports and Pastimes , to which youth is ordinarily so prone to , and so hard to be weaned from . His Recreation was commonly to turn from one honest or pious employment unto another , as from that of his Calling , ( being brought up timely to Trade and Merchandize and in which he was always very careful , and industrious ) to the reading of the Bible , and other good Books , Meditation , and learning of Languages , acquainting himself with several of the best Histories , especially such as treated of the Persecutions , and Deliverances of the Church of God , and the Propagation of the Gospel , all which he made in a manner his own , such delight he took both in the perusal , and rehearsal of the same on all occasions , and yet omitting no publick opportunities , whereby he might nourish communion with God at any time . He would often bless God , that according to his earnest prayers ( when he came first up to London ) hee had kept him from bad company , and from all allurements and engaging occasions of haunting Taverns , and the like places , whereby so many hopeful young men come to be undone . Being grown up to some greater maturity of years and Grace , and acquaintance with God , and beginning to Trade for himself , his singular care and exactness , industry , and discretion , was soon taken notice of , and he had more credit when he began , than divers that had lived in pretty good repute before him , every one was ready and even desirous to trust him , and deal with him ; which great advantage he nevertheless used very soberly , undertaking no more than he was well able to manage , and minding what once he had undertaken with all the vigilancy and attendance such employments , and the duty of his Calling did require ; and the blessing of God was evidently upon all his ways and affairs , yet so that as he was not hasty to be rich , he would often say , hee was not hastily rich . By Gods good providence and direction , he was afterwards guided to Marry a party of like good and pious education , and disposition , and of a Stock likewise tried , and grown up under Persecution , Mistris Anne Tivelin , whose Parents had sheltered themselves at Canterbury : she was then the Widdow of Mr. David King Merchant , of whom she had Mr. Ezekias King , yet living , the pious and learned Minister of Fulmore in Cambridgeshire ; with this Consort Mr. Lamotte lived well and comfortably many years , and they had together several gracious Children , eight in all , whereof six , two Sons and four Daughters , dyed in their yonger years , and only two Daughters ( most piously and vertuously educated ) lived to married estate ; the elder Hester , being wedded first to John Manning Esq an eminent Merchant of this City , by whom she had three Children , but none surviving him , and after his decease to Sir Thomas Honywood Knight , of Markshall in Essex , both living yet happily together , beloved and honoured of all that know them farre and near , together with their hopeful Issue , two Sons and one Daughter , the remainder of seven Children they have had together ; the younger Daughter Elizabeth was married to that worthy Gentleman Master Maurice Abbot , ( Son to Sir Maurice Abbot , once an Honourable Alderman , and Lord Mayor of this City , and Brother to those two famous Abbots , George , sometimes Arch bishop of Canterbury , and learned Robert , Bishop of Salisbury ) and by him she had that hopeful Son and studious Gentleman Mr. Maurice Abbot , the present Coheir with his Aunt , besides three others dying young , as she also her self was not long enjoyed , and dyed exceedingly bewailed for her singular parts , piety , and goodness : Thus , though Mr. Lamotte left but one only Daughter surviving , and four Grand-children , yet he saw 22 of his of-spring . His first wife deceasing about the year 1626. he married again the year after M●is . Elizabeth Monk , the widdow of Levinus Monk Esquire , one of the six Clerks , a Gentleman of rare parts , trust and experience in stare-affaires in King James his time ; with her he lived eighteen years , but had no issue by her . During all this time , as he advanced still in years , piety , experience and estate , so he was ( through the mercy of God ) accordingly respected , passing through , and bearing all the eminent offices in his Parish , Company , and elsewhere in the City and Commonwealth , until he was chosen Alderman ; besides the Eldership of the Dutch Church here , wherein he served that Congregation , neer thirty years together , with that exemplarie integrity of zeal , as will not easily be forgotten ; as also in all the rest , he still demeaned himself unblameably , equally desirous and zealous still to furher and advance godlinesse and honesty , and to withstand and reform abuses and iniquity of all kinds . The Love unto , and constant attendance upon the Word of God in publick and private , for the upholding and cherishing communion with God , by hearing and reading the Scriptures , and meditating therein , had so possest and filled his soul , that most of his discourses and Letters were most savourly seasoned with it , and he would often expresse a great deal of heart-grief and astonishment , at most mens heedlessenesse in duties so highly and neerly concerning their everlasting Welfare . And how real his piety and acquaintance with God was , appeared sufficiently , as by many other discoveries , so also by those streams of true Christian charity , which uncessantly issued from him and which made him not only willing and ready to impart and communicate liberally in that kind himself , but also to sollicite and stir up others perpetually , setting all ( as it were ) on fire of compassion , that came neer him , especially where and whensoever any publick calamity befell the people and Church of God : No care , 〈◊〉 pains , no cost , charge , or trouble was too much then unto him to testify his sympathizing bowells , in and for their sorrows and afflictions , whether at home or abroad ; whereof , especially , since the year 1620. the respective Persecutions and Troubles in France , at Rochel , in the Valtelin , in Bohemia , in Germany , and more particularly in the lower and upper Palatinate , and therein above other places , the long continued distresses of the City of Frankendale , besides many other cases nearer home , in England , Scotland , Ireland , all along , even to the late cruell and barbarous massacre of the poor Waldenses in Piedmont , could make up and shew forth in this One Member , such a living Character and pattern of real Charity , as alasse , we see but few now a dayes , to the no small discredit of our profession . And God having given him such largenesse of heart , and freenesse of hand , he gave also unto him understanding to manage all his affaires with order and discretion , that he knew both where and when to spare and to spend , whereby he was enabled still to do the more good , finding and acknowledging alwaies both the temporal and spirituall returns and comforts of doing the same ; and that made him alwaies as God blessed him to lay aside a proportion for charitable uses , which he as carefully distributed afterward . But if God was pleased at any time to exercise him with losses or crosses of any kind , whereof he had his share too ( among other of Gods Children ) as well in his Trade and Estate now and then , by severall casualties by Sea and Land , at home and abroad , in his severall functions and relations , and especially in his body by diverse great infirmities and sicknesses , principally toward and in the latter part of his life , yet he alwaies shewed abundance of patience and quiet submission , to the ever-good hand and pleasure of his heavenly Father , and faithfull Redeemer , comforting himself very much with the examples of Jacob , Joseph , Job , David , and others of Gods Saints and servants , in all ages , with whose histories he was exactly acquainted ; praysing God still , that in respect of his outward man , he so long vouchsafed him the benefit of his sight and hearing in that comfortable measure , whereby he could partake still of his holy Ordinances , both in publick and private ; and for his inner man , that in all his troubles and afflictions , God never long with-held his gracious and Fatherly countenance from him , in Jesus Christ , wherein he found comfort sufficient to allay all his grief , and prevent all murmuring in his troubles ; he did not much vent himself by discourses , but retired himself ▪ and unbosomed his heart , and spread his condition before the Lord in prayer . When but three weeks before his decease , he was sore afflicted with extremity of head-ake and Colick , that he began to find some impatience to seize on him , he soon recollected and chekt himself , saying , How often and fervently have I besought the Lord , that he would be pleased to fit and prepare mee for himself , and his everlasting Kingdome , and why then should I find fault and repine , now when he thus really and effectually doth prepare me , making mee by these very pains and torments , loathe this wretched World so much the more , and long for my happy change , and dissolution , and to be with my Redeemer ; and thus he continued for the most part , even to his last hour , which was July 13. 1655. in the seventy ninth year of his age ; looking death cheerfully in the face , as of whom he was not afraid , being implanted into Christ , and thereby freed from the imbondaging fear of death , alwaies almost speaking of the same , and setting the remembrance of our latter end , both before himself , and others , upon all occasions , knowing there was no such effectuall means to make us apply our hearts to wisdome , that is to say , to the fear of God , the only Antidote against all other fear . And as in Troubles and Affliction hee shewed a great deal of filial submission and resignation to God , so it was a comfort to all that conversed with him to see and observe his continuall thankfull remembrances of and chearfull rejoycing in Gods mercies and goodnesse , both to the Church in generall and particular , and to the Land and Nation wherein he lived ; as also to any of his dear friends and relations ; as well as to his own person , loving both to hear and speak much of that Argument , and ever and anon most feelingly exclaiming , O what cause have wee to praise our good and mercifull God , that yet preserveth , yet affecteth , yet delivers and favours us , and passeth by , and forgiveth our manifold infirmities , transgressions and provocations aggravated with so much unthankfullness , if yet we would love him and beleeve in him , and yet walk in his fear obediently before him , to our everlasting happinesse . On Queen Elizabeths anniversarie Coronation day , he would usually bid some friends , and put them in mind of the great Mercy of God shewed to England on that day , by quenching the fires in Smith field , and continuing the Gospel ever since , for so many years among us , even beyond the number of years recorded in Scripture , of an uninterrupted prosperous estate of the Church ; and then , as also on his Birth-day , and other joyfull occasions of friends , meeting at his house he would often say ▪ he had desired their company , to eat bread with him before the Lord ( as Jethro and Moses did ) in remembrance of such and such signal Mercies and Deliverances , whereof his memory was a living Chronicle , especially of those grand Deliverances , both before and since the Reformation , from under the great sufferings and bloody Persecutions in France , and the low-Countries , whereof he would often discourse in so punctuall and feeling a manner , as if he had been an eye-witness , yea a sharer in them , taking many arguments thence of encouraging both himself and others , to be still mindfull of them in bonds and miseries , as being themselves in the body ; saying , why , their case might have been ours , or may be yet , who knows ? And instancing often in this particular with holy admiration and thankfullnesse , that when his own Father ( for Religion sake being fain to flee for his life ) stood doubtfull , whether , like as many others did , he should repair for shelter to the Palatinate and Frankendale , or to England , that yet God inclined his heart to chuse England for his place of refuge , whereupon he would frequently inferre , hee had great cause , especially since their late sad condition in that place and Country ( in acknowledgement of that preserving mercie ) to have a fellow feeling of their Miseries , wherein himself and his might have been involved together with them , since God had not only kept and safeguarded him and his from the same , but likewise abundantly blessed and protected him and them hitherto . And therefore he was very mindfull to send relief to many of them from time to time . Together with all these eminent graces , God had likewise endued him with a large portion of Wisdome , Judgement , and Understanding , in many things of moment and importance , grounded on much experience , observation and practise of his own , for which he was deservedly much esteemed by men of no small place and account . Hee brought still forth out of his Treasure old and new , and knew so pertinently to produce , compare and apply the same , that it was great pleasure and no lesse profit and instruction to hear him . The pious and indefatigable care and pains hee took in bringing up of his Children , and governing his family , in the fear and admonition of the Lord , is hinted partly already . His perpetual indeavour was to bring them into acquaintance and communion with God , and to make them stand in filial awe and fear of him , to read and meditate , and take delight in the Word of God , to be well grounded and setled in Religion , and not shaken by every wind of Doctrin ; to avoid and flee all vain and idle courses , companies and dalliances ; to be painfull , carefull and diligent , every one in his peculiar calling and imployment , orderly and exact in all their affaires , sober and frugal in the use of Gods good creatures , full of bowels of compassion to the afflicted and distressed Members of Christ , and to all that were in need , and chearfully ready to communicate unto such ; loving and helpfull one to another , obedient to all good orders , submissive to the Magistrate , respectfull to the Ministry , Civil and upright towards all , and watchful at all times , to be in readiness when the Lord should call them hence , to give an account of their Stewardship , &c. in all which he would say and exhort them to no more than himself continually endeavoured to practise before their eyes ; and that this his tender care towards them might yet extend beyond his life , and he still speak to them , and minde them of these sayings , he left for them in writing , by abundance of Letters to his nearest and dearest Relations from time to time , especially in one of his last Papers , written , as it seems , when he had set his House in order , to be ready for the Lord ( a Copy whereof followeth after this Narrative ) such excellent instructions , and admonitions , as sheweth plainly , as he took pains and care to leave them a comfortable Temporal estate , so their Spiritual good estate was that he mainly wished their whole hearts possest of , as his was , for to enjoy communion with God , and the abiding comfort thereof both in this life , and that to come together with him . A Letter of John Lamotte Esq to his Daughter and Grand-children , written not long before his death . BEloved Daughter , Dame Hester Honywood , and beloved Grand-children , Maurice Abbot , and Elizabeth , Thomas , John Honywood , I do wish you all the blessing and peace of God the Father , and of our Lord Jesus Christ his dear Son , our Saviour and Redeemer , and that his fear and love may be so rooted and grounded in you , that it may knit and bind your hearts together in love and amity , as my heart has been to every one of you , ever praying for you all , that God of his mercy would bless you all , and plant his fear in your hearts , and unfeigned faith in Christ Jesus in your souls . I desire that no strife , nor envie , nor grudging arise about the dividing of the Estate which the Lord of his mercy hath lent me , for I setled the Land after Prayer by the best counsels and advice I could ; and my personal estate I have by Will ( after Prayer ) to the best of my skill in all good Conscience , as equally drawn it as I could ; so I would after I am dead have you receive it from God with a thankful and contented mind , and pray to the Lord to bless it to you , and every one of you to his own posterity . I having been by Trade a Merchant , and what by Gods blessing I have advanced , I have endeavoured , and laboured to gain it honestly , and to keep faith & a good Conscience always , ever acknowledging that these following Parties had a share in my estate , as in all other mens , The Common-wealth , the Service of God , the Ministers , and the poor Members of Christ , of whom , as I have endeavoured to be careful ; so would I have every one of you to be zealous for the Service of God , heartily affectionate to the poor members of Christ , and to give , with the releef , a comfortable word when occasion permits . John Lamotte . Errataes marring the sense . PAge 3. l. 10 r. peece , p. 4. in the margin r. excindi . p. 7. l. last but one , r. him , p. 10. l. 10 r. an , p. 11. l. 36. r. mire . p. 14. l. v 9 , r. the heart , p. 15. l. 30. r. thou , p. 25. l. 34. r. our , p. 19. l. 36. r. naught , p. 27. l. 1. r. through . Omissions p. 4. l. 1. r. or adversitively , but , &c. p. 25. l. 33. r. like as a shock . Notes, typically marginal, from the original text Notes for div A27364-e280 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Joh. 1.3 . Notes for div A27364-e960 Eccles. 7.2 . Ubi lugetur mortuus Mercer . Psal. 90. Josh. 1.5 . Heb. 13. Id quidem Joshuae dicitur , subesse vero generalem consolationem piorum , Apostolus h●c allegatione docet . Paraeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zehne●i . Simil. p. 18. Q. Pezel . & Pareus in loc . Leo Judae . Junius . Pareus . 2 Chro. 34.28 . Caesus fuit Josias 31. anno Regni , aetatis 39. quoties ei moriendum fuisset si diutius vivendo vidisset veram religionem everti , filios Captivos abduci , regnum exscendi . Lavat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.8 . Psal. 189.136 . Ezek. 9.4 ●ucholcer . Chronol . Gen. 19.28 . Septuagint . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possidonius . O Heidelberga ▪ Heidelberga . In vita Parei . Ex. 9.20 . Plato . Rev : 14.13 . (a) Gen. 25.7 ▪ Josh. 24.2 . Dan. Heb. 9.27 . Deut. 34.5 . Joh. 8.52 2 King. 13.2 Rom , 5.12 . Psal ▪ 89 ▪ 49 1 Cor. 15 Rev. 20.6 Rom. 8.2 Joh. 3.36 Lev. 14.43 , 44 , 45 Gen. 28.17 1 King. 2 ▪ 6 2 Chro. 84.28 Rom. 5.1 . Joh. 8. Gen. 25.8 Privilegium est privata lex . Privarum seu singulare jus contra jus commune indultum . Hostien . Reginald praxis , ●ori praenit . vol. prioris , p. 547. * Job 18.14 Es. 57.20 , 21 Es. 57.1 , 2 Luke 2. Scheibler Me●aph . lib. 2. c. 1 ● . 15. transendunt praedicamenta Communitate effendi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidio custodie● . Beza . Col. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14 . 2● Es. 9.6 ▪ Rom. 5. ● Psal. 85.9 ▪ Prov. 16.7 ▪ Job 5.23 1 Joh. 3 Maul . 118 . 12● . Joh. 16.7 , 8 Act. 16.30 , 31 Luke 11.12 Mar. 4.39 Psal. 85.9 Deut. 29.19 Es. 28.15.18 Heb. 10.22 1 Thes 5.23 Psal. 51 Luke 18.13 Heb. 9.14 ▪ Zech. 1● Rom. 5.1 Gal. 6.16 . Psal. 37 : 37 Prov : 15.15 Es. 38 : 1 , 2 , 3 Acts 24.16 1 Cor. 15.31 Gal. 6.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operuit , terra humavit Psal. 79.2 Acts & Mon. 2 Sam. 2.5 , 6 Eccles. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3.19 (a) Gen. 25.9 (b) Gen. 50. (c) Acts 8.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 4. Bux●or● . Dan. 7.9 . Numb . 11 . 1● Deut. 22 : 15 Levit. 19.22 Aelian . Prov. 14.34 Quo minus resta● viae eo plus quaerunt viatici . Cicero de senectute . 1 Sam. 25.17 Es. 65.20 Josh. 14.10 , 11 Lib. de Senect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. Mat. 19.17 Prov. 16.31 Psal. 103.5 Zenor . adag . Rev. 12.1 Es. 40.31 2 King , 5.14 2 Pet. 1.4 Eccles. 6.3.6 ▪ Psal 91. Gal. 5.22 . Psal. 92.13 , ●● 15. 1 Chro. 29.14 Gal. 6.10 . Prov. 3.9 Prov. 3.5 . Acts 21.16 . Rom. 16.7 . Tit. 2. ● . Euseb. l. 4. c. 15. Psal. 35.25 Gen , 48.15 , 16. Phil. 2. 2 Pet. 1.10 . Joh. 9.4 ▪ Joh. 17. 2 Tim. 4. 1 Pet. 1.14 . Mat. 27.60 . 2 Sam. 19.25.37 . De morte magis quam de delitiis aulieis eogitat . Lavater . Luke 2 . 2●.37 Erasmus de contemp . mundi . Job 5.26 . Rev. 22.20 . Luke 21.28 1 Thes. 4. Joh. 6.66.68 . Es. 22.4 . Jer. 9.1 . Josh. 24. Prov. 22.6 . Eccles 12. Exod. 20.12 1 Tim. 1 15 1 Cor. 5.10 . Rom. 8.1 Prov. 3.1.2 Gal. 5.22 Psal. 71.5 , 6.17 , 18 Job . 14.14 Luk. 2.26 Joh. ● . 56 . Acts 7.55 . 2 Tim. 4 ▪ 8.9 
A30437	----	A sermon preached at the funeral of the Right Honourable Anne, Lady-Dowager Brook, who was buried at Breamor, the 19th day of February, 1690/1 by the Right Reverend Father in God Gilbert, Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. 1691 Approx. 42 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A30437 Wing B5895 ESTC R21611 12683255 ocm 12683255 65709 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30437) Transcribed from: (Early English Books Online ; image set 65709) Images scanned from microfilm: (Early English books, 1641-1700 ; 682:10) A sermon preached at the funeral of the Right Honourable Anne, Lady-Dowager Brook, who was buried at Breamor, the 19th day of February, 1690/1 by the Right Reverend Father in God Gilbert, Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. [4], 34 p. Printed for Ric. Chiswell ..., London : 1691. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Brook, Anne, -- Lady, d. 1691 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Mona Logarbo Sampled and proofread 2004-11 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion The Bishop of SARUM's SERMON AT THE FUNERAL OF THE Right Honourable the Lady BROOK . Imprimatur , Feb. 21. 1690 / 1 , Z. Isham , R. P. D. Henrico Episc. Lond. à Sacris . A SERMON PREACHED at the FUNERAL OF THE RIGHT HONOURABLE ANNE , Lady-Dowager BROOK . Who was Buried at Breamor , the 19th day of February , 1690 / 1. By the Right Reverend Father in God , GILBERT , Lord Bishop of SARUM . LONDON : Printed for Ric. Chiswell , at the Rose and Crown in St. Paul's Church-Yard . MDCXCI . PROV . xxxi . 30 , 31. Favour is deceitful , and beauty is vain : but a Woman that feareth the Lord , she shall be praised . Give her of the fruit of her hands , and let her own works praise her in the gates . THE General Lamentations which the sad Occasion of this present Assembly has raised over this whole Countrey , as in a common Calamity , where every one bears a share , because so many do feel it , have so far prevented me in all that can be said to the praise of her , whose Remains are now to be laid up in the belief of the Resurrection of the Iust , at which time they are to be restored to her again , that I am very sensible it is not necessary to say any thing concerning her , for the raising among you the esteem that is due to her Memory , which is , and must be long very dear to you all . But as there is some disadvantage in speaking what is proper on this Subject , before those who knew her well , and so will think that I am as reserved in commending her , as she her self was in hiding her own Worth , and in concealing those Works which do now praise her ; yet on the other hand I speak with the more assurance , because it is in the Countrey where she spent so many of her years . I should be afraid to say all that I have resolv'd on , if it were in the Audience of such as had been Strangers to the Course of her Life : It is a nice and tender thing to praise , especially in this Vicious and corrupted Age , in which so many are concerned to keep themselves in Countenance , and to decry a Virtue that must needs make their Vices shew more foul and odious ; and who cannot bear what is due to others , because they know that it does not belong to themselves . And it must be confessed , that excessive Commendations on these Occasions , in compliance with Custom , and the tenderness that seems then decent , where Flattery is thought more excusable , because the Person commended does not receive it ; these , I say , have given but too much reason to disregard what is said in discourses of this kind , in which it passes for a sort of rudeness not to exceed , and for an unkindness to the Friends of the Dead , not to praise out of measure . But I am less in pain to enlarge upon this Subject , when I have so many Vouchers before me , and when I am to speak of things that have been so long the Observation of all these parts . I will use as little art in Speaking , as She did in Living ; and will study to dress up a Memorial for her , with such a decent Simplicity , as she used in the dressing her Person , which as she did in haste , so I will be as short as may be . I will for some time interrupt my speaking of her , and consider the Text I have read to you , that so I may return with the more advantage to prosecute what I have now begun . This Chapter is a Poetical Composure ; it is an Accrostick in the Hebrew , according to the Custom of that time , for the help of the Memory . Every Verse , from the 10th to the end , begins with a new Letter of the Alphabet in their order . It is to little purpose to examine , whether the King , called Lemuel , to whom it is addressed , be Solomon under a disguised designation , or not ; and whether it was a Poem made by his Mother , directing him how to chuse a Wife , and giving him a full Character of the Excellencies of a good one , suitable to the Simplicy of those Ages and Places , in which Women of the highest Rank , and even Queens themselves , managed their own Domestick Concerns ; or if it was a Composition of Solomon's , setting forth , with many enlargements of Poesy , the Advices that his Mother had given him ; or if he only brings in the Person of his Mother , to make his Poetry look more Natural . It is to very little purpose to enquire into all this , and not possible to determine any part of it : Certain it is , that we have here a very noble and Elegant Description , of a faithful and affectionate , a discreet and an industrious Wife ; who as she applied her chief care to the concerns of her Husband and Children , so neglected not any of her Houshold-Affairs ; she rise early , and sate up late ; wrought with her own hands , and looked to the ways of her Houshold ; she took care that her whole Family should be well imployed ; she was an honour as well as a help to her Husband : Her whole behaviour was both prudent and obliging ; She opened her mouth with wisdom , not to evil speaking , nor idle talking ; and in her tongue was the law of kindness ; an exact , but engaging decency . All this is concluded with a short song , in which her Husband and Children should celebrate her Praises , which , as it is probable , was to be sung among them by turns , according to the way of the Eastern Musick : The first might begin , Many daughters have done vertuously ; and to this another might answer , But thou excellest them all : Then one might sing , Favour is deceitful ; another , Beauty is vain : And both together , But the woman that feareth the Lord , she shall be praised . Then one might sing , Give her , and another answer , of the fruit of her hands ; and then both together , and Let her own works praise her in the gates . There is a plain Intimation given of the custom that was among the Jews to sing this Song by turns , on two of their great Solemnities in the Misna * . By Favour , is to be meant all that is insinuating in a Womans Humour , Manner , and Conversation , by which a Husband may be charmed : This is often deceitful , and under it a great deal of Disloyalty and Treachery is both hid and managed ; these Arts being so many Practices upon the easie Husband , to deceive and blind him , to impose any thing upon him , and to obtain every thing from him . Therefore , tho a lively Air , a graceful Behaviour , a soft Manner , a Pleasantness of Humour , and an entertaining Conversation , are very valuable Qualities , and have Powerful Charms in them , yet all this may be deceitful ; much baseness and falshood may be under them ; so that this singly cannot make a good Character . Beauty is vain ; this which strikes the eye , as the other does the Imagination , is yet slighter , it is often false , especially in the East where beauty is as oft the work of Art , as of Nature , and it had been well if that practice had remained in the East still , and had not come into these Western parts ; but suppose the Beauty to be both true and exact , it is vain in many other respects : It does not always lodge a pure Soul , which does often contract the more deformity , because it dwells within a beautiful Figure , that but too often feeds pride , and is set off with Vanity , which both draws admiration and delights in it : it does insensibly dissolve the mind into voluptuousness , and in the end intangle it into many snares , and expose it to much Sin. It is Vain in another respect , it is subject to many accidents which may blast it , and if it escapes these , yet it must yield at last and fade with Age , if by the precipitated wastings of Nature and other disorders , it does not fall sooner . These words run thus in the Hebrew , Favour , Falshood , Beauty , Vanity , and perhaps every one of these was to be sung by turns as the answer to the other . These are the two things by which that Sex is chiefly recommended to those who make slight and hasty Judgments , and that do often perceive their error when it is too late to correct it : but that upon which a true one can only be formed , lies in the words that follow — But the woman that feareth the Lord , she shall be praised . The fear of a discovery , and of shame ; the fear of a Husband , and the apprehensions of his displeasure , are but feeble principles : they may restrain one at some times , and from some temptations , but it is only the fear of God that subdues the heart , that shoots its influence into the secretest springs of our actions , that overcomes the strongest inclinations , even in their first and invisible motions : this sets a Law , not only to one's actions , but to his very thoughts : The conduct of the outward part of life , when that is contradicted by the wishes and desires which are allowed a free range within , is but a constraint , and the acting of a part which is not natural ; and nothing that is an affected force upon Nature can be either easy or lasting . Nature will be always at some time or other too hard for Rule and Form. And even a Firm Resolution will soon grow heavy and will at last be forgotten , if there are not principles formed within , that give it a root , and afford it nourishment : therefore Vertue can have no settled basis nor foundation , unless its bottom be the true fear of God , a secret sence of a supream and perfect mind , that sees all we do , and that will judge us at last according to all that we have done . When this is lodged in the most retired corners of our Hearts ; when the sense of it returns often upon us , to acquit or to condemn us ; when we measure our selves and all our actions by our conformity to this Eternal Being ; when we reckon it our supreme and only happiness , to become like unto it , and accepted of it ; when no exercises become more delighting to us , than our Meditating of its Perfections , and of all the discoveries that it has made of it self ; and when upon these Contemplations the mind grows to love and adore that Being , and to prostrate it self often before it , and dedicate it self entirely to serve and please it in all things , Then Virtue has a true fastning within , to which it cleaves , and which will support and strengthen it : And indeed Virtue , and the Fear of God do so mutually maintain one another , that these who are equally Enemies to both , know that the rooting out the one , will soon draw the other after it . The Prophane Tribe of Libertines does chiefly hate Religion , because Virtue does ever accompany it ; they find it often in their way , and wish there were as little of it in the World , as they feel in their own Breasts : but it were too barefaced a thing to endeavour to strike both at Virtue and Religion at once . There is a sound in Vertue that carries Majesty with it , and commands the esteem of the whole World , so such as hate it , know that they must take care not to discover that too soon , lest they should draw a general Indignation upon themselves . But Religion they think may be more safely struck at ; the diversities about it , the scandals given by many that have pretended to it , the Invisible objects to which it relates ; the distance we live at from the Ages in which the Miracles that confirmed it were wrought , and the many Impostures that have been put upon weak and credulous Multitudes , do all afford some plausible appearances , which set off with Boldness and Scorn , and served up with Mirth and Gaiety , have been fatally successful in Poysoning weak minds that cannot lay many things together , and cannot distinguish between Truth and the Varnish of it . But while these do thus undermine Religion , they seem to be mightily in love with Virtue , and pretend that it has had great force on Minds upon whom Religion had none at all ; and that it may maintain its power very well in the Souls of Men , tho they were not over-awed with secret Terrours . Whereas in truth , they only hate Religion for the sake of that Virtue , which it commands and secures : and they could well look on , and let Religion bear full sway in the world , if it consisted only in some dark Speculations , and outward Performances , and contented with these , left men at liberty to do what they pleased ; they know , and all the World has observed it too often , That as soon as the Impressions of Religion are defaced , the strength of Virtue is gone : for why should Men restrain their Inclinations , bridle their Passions , and deny themselves any pleasures or advantages , if there is no sovereign Mind over us , to whom Obedience is due , who will reckon with us , and reward or punish us eternally according as we lead that course of life here , which he has assigned us as our passage to Eternity . If there is nothing in Virtue , but decency , interest , or humour , as these are all weak Principles , not able to bear much weight on them ; so when both pleasure and advantage are in the other Scale , they will certainly downweigh them . Hence it is , that all those who go off from a Religious Education , and from the Principles and Practises that must support it , do soon forsake all the strictness of Virtue . The fear of God is that Principle alone that can sanctify and perfect our Nature ; the having our Minds full of high and sublime thoughts of that Supream Being that made and governs the World , together with a just sense of his Authority over us , of our obligation to obey all his Laws , and to conform our very thoughts to his Nature and Will , and the framing our whole Lives , and the laying out our whole time , so as we may be ever accepted of by him , is the just and true notion of the fear of God. If any imagine that it consists only in the having some terrible thoughts of God , and of Sin , the performing some duties to God as a homage that will please him , and the looking over past Sins with some sad thoughts ; and when that is done , if men return to them , and continue in them , and are only now and then a little troubled when they reflect on them , which is all the Notion that the greatest part , even of those who pass in the World for Religious , entertain of it , it is no wonder that great advantages are taken to decry Religion it self , when this is believed to be all the effect and power that it has . But the true fear of God is a much deeper Principle , and has a more noble effect on all the powers of the Soul ; it charms as well as reforms them , and elevates as well as it fortifies them ; it follows a man to his Retirements , and there if at any time it humbles him , it does quickly raise him up again : it gives him solid joys , when he perceives that he carries God's Image upon him , and is reconciled to him ; it follows him through the whole business , and even through the diversions of Life : It governs his Mind , and guides his Actions , and though the sound of the Word Fear carries terror in it , yet how severe soever the operation of it must be upon some occasions , it generally gives it such a noble sense of the goodness , as well as of the greatness of God , that it becomes a Fear of Reverence tempered with Love , and not a Dread full of Guilt that strikes Horror . Those good Minds that give up themselves to the Conduct of this Fear , and come under its Discipline , feel both a Strength in it to govern them , and a Calm in it to settle them . If they do truly fear God , it exalts them above all base and dispiriting Fears ; So that they fear nothing else ; all the Accidents of Life and Death it self can give no Terror , where this has once had its true Effect . For a Man that fears God , and feels himself to be so governed by this Fear , that he has all Reason to conclude he is in his Favour , and under his Protection , is thereby raised far above all other Depressions ; nothing can disturb him but his apprehensions of having offended that Goodness which he fears : and sometimes a great Tenderness of Mind , joyned with a deep Sence of Duty , will raise sad Reflections in those who have the justest Cause of rejoycing always in God. But such cloudy Thoughts , though they may at sometimes disquiet them a little , yet have a good Effect on them ; they oblige them to great watchfulness , and beget in them a particular application to their Duty : and that very Anxiety which was the Effect of their Tenderness , and that raised some melancholly distrust in them concerning their own Condition , shews plainly how deep a Root this Fear has in them , when such apprehensions prove so painful . These are the happy Souls that rise above the World , and all its vain Hopes and Fears , and settle their Minds on God , whom they fear and serve with their whole Hearts . A Woman that fears the Lord , has in her Constitution and Method of Life , some advantages that help her forward to this Disposition of Mind ; and she hath at the same time other things that ballance this in her . The Affections of that Sex are more tender , they are less hardy and bold ; they are under a greater Regularity of Form ; Decency and Modesty are great Defences : They are not so much exposed to the Temptations that are in the World ; they live at home , and do not range abroad ; their Children , especially those of their own Sex , give them a constant Entertainment , and do commonly carry away much of their Hearts and Time ; so that they are out of that loose Ramble , which is the great Corruption of Mankind . But to ballance all this , their Education is not so studied , nor so laboured , that thereby great Notions , and strong Reasonings may be formed in them , which give a Foundation to Knowledge and Religion ; all which is more commonly laid in the Youth of our Sex. The Affections of Women are laid deep in their Natures , so that the common Afflictions of Life , especially of a Married State , from the Loss of Children , or of their Husbands , go farther into their Minds , and sink , and shake them more violently ; to which the Decencies of their Griefs , that do , as it were , stake them down to it , contribute not a little ; which do not allow them the Diversions to which Custom gives Men a freer and earlier admittance . These are the Advantages and Disadvantages that they have , with Relation to a Religious Course of Life . Upon the whole Matter , it must be acknowledged , from the Observation of all Ages , that this Sex has produced the Eminentest , the most Exact , and unblemished , the most Charitable and Bountiful , and the most Serious and Devout Fearers and Servers of God , that the World has yet had , and that Religion has never shined brighter than in their whole Deportment . And therefore such Women , especially if they happen to be in an Age in which Libertinism and Impiety has not only corrupted our Sex , but has even broke through the Modesty of theirs , and almost made a Rape upon it ; and in which all the Exactness of Vertue , and the Strictness of a Regular Life , has been laughed at , and despised , as the Stiffness of Form. I say , in such an Age as ours , Women of Rank and Birth , of Quality and Fortune , that in spite of a Torrent of Vice , that had got Credit by Great Examples , and had lost the Sense of Shame by the Multitude of those that went into it , will still own and practice Religion and Vertue in the strictest and exactest manner ought to be celebrated with just Praises : And if the Example is set by them in such a manner , as not to frighten any from Religion , by the mixture of morose Sourness , or by the affectation of singular or superstitious Practices : If it , on the contrary , is shewed in Instances that must needs recommend Religion by the excellent Effects it has , and by the soft and gentle manner with which it is managed , then the Memory of such a Woman ought to be precious , it ought to be honoured with such deserved Commendations , as are one part , though it be indeed one of the smallest , of the Rewards that are due unto Vertue . When this is so done , that it is visible Flattery has no share in it , that it cannot corrupt the Person that is praised , into Vanity or Haughtiness of Mind , and when the chief Intent of such Praises is to set forth to the World a fresh Instance of the Power of Religion , and of its happy Influence upon whole Neighbourhoods , for the incouragement and instruction of such as chuse to follow good Patterns , then such Commendations as they , are a piece of Natural Equity and Justice ; So they may give occasion to a Noble Emulation , and may offer a more familiar and sensible Direction than can be given in Rules or Precepts . I need not add to all this , That no Custom has been more ancient , nor more universal among all Civilized Nations than the setting forth the Praises of the Dead at their Funerals : But indeed these have been generally given out so lavishly , and often so unjustly , that all Discourses of this kind appear with great Prejudices against them , and therefore they ought to be severely weighed . The following Words in my Text give such measures , that if these be observed , all Errors and Excesses will be prevented . — Give her the Fruit of her own Hands ; That is , let her not be praised by a pompous setting forth of those things that were not her own , such as her Birth and Fortune , which are only the Distinctions of Divine Providence , by which Persons of Noble Minds are set in a higher Sphere , and are made capable of giving a more conspicuous Example , and of being a more general and publick Good to Mankind . Therefore the shewing what were the real Instances , and the good Effects of her Religion , is the most proper way of praising her : and the less Pomp of Eloquence , or Art of Disposition and Expression , that accompanies such a Description , it comes the nearer the Rules that are here given — Let her own Works praise her in the Gates . Among the Jews , their Courts of Judicature , and other Solemn Assemblies , were at their Gates : It being judged much safer for a City , that the chief place of Concourse should rather be at and about its Gates , than in its Heart and Center : So that by Gates we are to understand the gathering of the People ; and there it was that her Works were to praise her , every one having somewhat to say , that had either fallen under his own Observation , or that had come to his Knowledg : There was no need of an Orator to recite them , of a Poet to adorn them , or of Hired Mourners to sing them out in doleful Tunes , which were the Methods of those Times : All these might well be spared , when the Universal Sense of the Town , and the Groans of the Neighbourhood agreed in the same Character , and that a General Lamentation followed a Common Loss . This is a Panegyrick that can never be suspected ; for no Man misdoubts those Tears that fall upon a real Loss . When the Widows came to mourn over Dorcas , who had been full of good Works , and Alms-Deeds , and shewed the Coats and Garments , which she had not only given them ' but had made for them while she was with them : Here was a more powerful Strain of Rhetorick than the most studied Composures . The reciting the Names , the Vertues and the Sufferings of the Primitive Christians and Martyrs , was in the First Ages of Christianity a great part even of the Office of the Communion it self ; and the striking the Names of any out of those Registers and Memorials , was reckoned to be one of the severest Acts of the Discipline of the Church . It is true , the Abuses that were ushered in by this , do well excuse us , though in this particular we do not conform our selves to so ancient a Custom ; yet when singular Instances come in our way , as we ought to rejoice to see that Religion has not yet lost its force , but can even in this degenerate Age , give Noble Instances of the Power it has , and of the Effects that follow it , so we ought to set it out in its True and Natural Colours . We are not indeed to follow the Steps of a Church , that as she is made up of Lies , so lies more impudently in nothing than in dressing up the Legends , and setting forth the Excellencies of those who have contributed to her enriching , or to her Exaltation , and that does plainly shew no regard either to what is true , or to what is so much as likely in the Lives , or rather the Fables that are given out of her Saints : In which it is visible , that no Care is had to tell things truly as they were , but as they think they ought to have been done ; and that is managed in such a manner , as may most powerfully work on the Credulity or Superstition of the Age in which they write : They varying the Performances of their Saints according to the Taste of the several Ages in which they happen to write ; and by these means they serve their Ends of deceiving the World by this Exchange of Sophisticated Ware , for the wealth and advantages that it brings to them . But we have not so learned Christ , we know no other Arts but the plain Simplicity of the Gospel ; we dare not lye for God , and much less for the best Person upon Earth . And now I am brought back to the Subject with which I began . If we have here before us the earthly Tabernacle of a Woman that feared the Lord , then it is just and reasonable for us to praise Her ; but in the praising Her , I shall strictly observe the Direction of my Text , I will only give her those Commendations that are due to Her , that are the Fruit of her Hands , and will set before you some of Her Works , and leave them to praise Her by an Eloquence , that will have more Force and Beauty in it , than can be possibly put in Words . I will say nothing but that which I have good reason to believe to be true : for though I had not the honour of so particular a Knowledge of Her , as to be able to form out of it an entire Character , yet what I saw in Her , shewed so sincere and so profound a Piety , so severe and scrupulous a Vertue , so pure a Conscience , and such an exact Conduct , that from thence I have good reason to believe other Particulars , which I have received from those who have been long the nearest Witnesses to the whole Course of Her Life . This I must say , and you all know it to be true , that both in the Neighbouring City , which is the chief Part of my Care , and in this whole Countrey , She hath had this Character , to have been the greatest Example , and the Instrument of the most Good , of any Person that has been in these Parts within the Memory of Man. I will not lessen what I am to say concerning Her , by any account of Her Birth , of the Nobleness of her own Family , or of that into which She married , nor of the Greatness of the Fortune that descended to Her ; if I should speak of these , I should not give her the Fruit of her own Hands ; only it is no small part of a Character , that such things can neither swell a Mind to Pride , nor dissolve it into Vanity or Sensuality : Her descending to the concerns of the meanest Persons ; Her going so oft about to the poorest Houses , where Her Charity or Assistance was necessary ; Her constant care of the Sick ; Her supplying them so plentifully with Medicines from that vast Store that She provided for them ; Her sending oft for Physicians and Surgeons to them ; Her frequent handling and dressing their Sores Herself , when Surgeons could not be had , which as She never affected to do , so She never declined it where it was necessary ; Her kneeling so oft down , and treating Ulcers which were so loathsome , that no Charity less than Hers , could have endured so odious a Sight ; Her not being afraid even of contagious Diseases , except that of the small Pox , in which Her care of Her Children obliged her to more Caution : All these Particulars of which I appeal to you that are before me , how many Instances you have seen and known , do fully shew that Her Rank and Fortune were only considered by Herself as so many Engagements upon Her , to be rich in good Works , and to be cloathed with Humility . But to give you her Character in that which according to my Text gives a just Title to praise , She feared the Lord greatly , she had so deep a sense of Religion , that she spent a great part of her time both in studying the Holy Scriptures , which she had laid well up in her Memory , and in reading Books both of Devotion and of Instruction in Matters of Religion , which she did carefully : those who have attended on her many Years , have assured me , that she would not lose quite that time which was set off for her Dressing , and which the far greatest part make to be a studied and lengthened Vanity , but she used then , either to read herself , or imploy another to do it , that so her Mind might have some share of that Time , and that it might not go all to her Person . She made Extracts out of many Books , but in short-hand , since they were only intended for her own or her Childrens use ; she also used her short-hand in taking the edifying Parts of Sermons , which she went over in private afterwards with her Children ; she was frequent and constant in secret Prayer , which had been , as she owned to me , the chief Joy and Support of her Life ; in that it was that she found Strength to bear the loss of Six Sons , one after another , all she ever had , and a dear Husband that was more than all : who was so dear to her , that with this single Consideration she quieted her Mind , after the loss of one Son which happened soon after her Lord had recovered of a great Sickness , that she could not complain of any thing which God did to her after he had granted her so great a Blessing . She was a Religious Observer of the Lord's-Day , but without Superstition or Affectation ; she never fail'd in a Course of many Years while in Health , to lay hold of every opportunity of receiving the Sacrament , and was always retired a day or two before it , and did rise ever very early on Communion-days , that she might be for a considerable time retir'd before she went to Church : She observed the daily Returns of religious Performances in her Family in a most regular manner , the Prayers of the Church being never discontinued , nor so much as put off . She was constant in the Communion of our Church , and had so hearty an affection to it , that when she saw the danger of our being over-run with Popery , she exprest her sense of it in the tenderest manner , and told her Children that she had much rather go with them to a Stake , than see them defile themselves with the Idolatry of the Mass ; yet her Zeal for her Religion did not transport her to any uncharitable Excesses , and therefore she had a due regard to Vertue and Goodness wheresoever she saw it . But though all about her saw how much Religion possessed her Thoughts , yet she shewed it as little as was possible , except where the Obligations of a Mother , or of a Mistress of a Family required it . She took care to have all her Family know and fear God , such as could not read , she allowed them both Time and Books , and other necessary Helps for it , and she furnished all about her , not only those of her Houshold , but of the Countrey quite round her , with such Books as might instruct and direct them ; and as her Modesty made that she would not assume to herself to be a Reprover of those that were not under her Authority , so the way she took , where she saw any occasion for it , was to send them such Books , in which they might find the Reproofs that they needed . When she reproved her Servants , those who have been twenty Years about her , have assured me she never did it in words of Reproach or Anger , but in the way that she believed was the most proper to have a good effect on them . She said , she was naturally passionate ; but she came to be early under the Power of Religion , and broke herself so entirely from it , that those who have known her the longest , do affirm they never saw her at any one time under the Power of it : She was more particularly gentle to those who were immediately about her , so that neither her Grief for those great Afflictions , with which it pleased God to visit her , nor the sharp Pains , nor lingring Disease of which she died , ever drew an indecent Expression from her . Her Religion as it gave her much Joy , so it gave her some Trouble , while by an exactness that carried her into too scrupulous a Jealousy of her self ; she was too apt to censure her own Defects and Coldnesses . She chose a proper Guide , to whom she gave frequently an account of the various Scenes of Thoughts that passed in her Mind ; her choice of one of my Reverend Brethren shewed how well she could judg of a Person fit for such a Confidence , and she had found , as she told me , great Benefit and Comfort in his Conduct . Her Soul was so wholly dedicated to God , that she seemed to have no other concern upon her , but how to know and to do her Duty upon all Occasions ; and it made even the Burden of her Sickness a redoubled Affliction to her , because it depressed her Spirits , so that she could not raise them up to God , with that Chearfulness and Joy that she had felt on other Occasions ; and that she did not fly towards Death with so entire a willingness , as had often formerly inflamed her Thoughts : she thought that even the desire of seeing the last part of her Care setled and entred into the World , was a concern below that Elevation of Soul with which a Christian ought to entertain the Approaches of Death . With all this deep Sense of Religion she had no sort of Affectation , Singularity , Censoriousness , or Sourness of Temper ; she had all the decent chearfulness about her that became her , tho always governed with a stay'd Gravity , she affected nothing that made any extraordinary shew , so that in all indifferent things she lived like those of her Rank . She never placed Religion in little and assumed Severities , but studied in the whole Course of her Life , to practise that pure Religion and undefiled with God and the Father , which is to visit the Widows and the Fatherless in their Affliction , and to keep her self unspotted from the World. She was free from that Spirit of Censoriousness , to which even good People are too prone ; perhaps through the sharpness of their Zeal against Sin : but when the occasions of observing the Evil that was in the World came in her way , she made the right use of them in proper Reflections on them , to those who were under her Care. She loved the Privacies of the Countrey , much more than the Diversions and Disorders of the Town : She loved to be at quiet , and to be either improving her own Mind , or to be doing good to others : She had attained to a great understanding in the matters of Religion , and the Scriptures ; and was not only conversant in the practical , but even in the speculative parts of it . So much study as she used , with so true a Judgment as she had , carried her a great way : next to that she studied Physick most ; as that by which she found she had the greatest opportunities of doing the most good ; and in this she set no bounds to her Care and Labour , and to the expence it drew with it : and in her later Years the extent of her Charity and the Zeal and Tenderness of it grew upon her very sensibly ; She had observed one constant Practice , upon any special Blessing that she received from God , to make a particular Largess of Charity , besides her ordinary Givings : but this of late encreased to great Sums , that walked round the Jayls of London , as well as amongst the miserable in these Parts ; besides that Riches of her Liberality with which she relieved the French and Irish Protestants : So that she seemed to be making haste to do all the good that was possible for her , as if she had had a secret Intimation that there was but a small Portion of time now before her . A slow Decay came to seize on her , while she was yet a great way from Old Age , being but Fifty when she died . She quickly apprehended that it would make an end of her , and so she set her self diligently to prepare for it . I must add one part of her Character , which I think so bright a one , that I am not afraid to rank it among those I have already mentioned : She had so great a sense of the Goodness of God to the Nation in the late happy Revolution , that she said her Nunc dimittis with the more Joy , because she had seen that Salvation which God hath wrought for us : She paid one Tax to the Government , with so hearty a Zeal , in offering up many earnest Prayers to God for its Establishment , that if many made so many Free-Will Offerings of that kind as she did , we might hope for a better account of all the other Taxes ; and a speedy end put to them all : and as she had so true an Affection to this Government her self , so she declared an unalterable Resolution of not bestowing that dear part of her Care , which she did not live to finish , to any but such as she believed were Faithful and Zealous to it . But now the Melancholy part is yet before me , I unwillingly go to it , but as the Discourse leads me , so I may well speak of it , since it was such as agreed with all that had gone before : she felt the Decays of Nature come so fast on her , that she prepared her self to meet her God : She had quite overcome all that unwillingness which so just a desire , as was formerly intimated , had raised in her : She rejoiced in the Will of God , and expressed so much satisfaction and chearfulness even in her Looks , that it plainly appeared all was calm within : She was no more depressed with uneasy Reflections on her self , but had the Joy of a good Conscience , and the Assurance of the Love and Goodness of God through Jesus Christ , to so high a degree , that she felt not now those unjust Censures with which she alone had sometimes punished her self : For she was the only Person , that , as far as I have been informed , ever thought hardly of herself . Since I could never hear that she had an Enemy , or that ever a considerable Injury was done her by any Person ; her prudent , grave and unmedling Temper kept her out of the way of making Enemies , and to this was joyned a special Blessing of God , that preserved her from unjust Malice : Thus for meer want of occasion I could not learn how her Charity would have wrought towards an Enemy that had injured her in any sort : She continued during the Course of her Sickness , not only to have the Prayers of the Church said by her , but was very often , indeed almost constantly , observed to be raising up her Soul to God : She had resolved to fit her self for her last Passage , with the great Viaticum of Christians , but Nature sunk all at once , and so fast that she could only communicate inwardly ; yet though she could not end her Life with that most solemn Act of Church-Communion , She desired that Character of dying in the Churches Peace , that is given in Absolution , which she received with much devout Joy : At last she broke Prison , and left a feeble and exhausted Body , and is now entered into the Joy of her Lord , into that Rest to which she was so long aspiring , and of which she had felt so many ravishing Fore-tastes in her way to it . There she is now , in the Fellowship of Angels , and in the Presence of God , where she will remain , till the restitution of all things , that this her now forsaken Body shall be changed and be made meet for her to return to it , and to dwell in it for ever . And for her Memory , let her own Works praise her , and make her Name to be as Ointment poured forth . May all in these Parts , that have either observed her Deportment , or felt the effects of her Charity , honour her , or rather Religion that made her to be what she truly was , even a publick Blessing to the whole Countrey . Look through all the Companies of the gay Libertines , and see what you can find among them all compared to that which Religion wrought in her , and then acknowledge that This is the Salt of the Earth , and the Light of the World. May all that hear of her , rise up and call her Blessed ; and by a noble Emulation , study to imitate the Vertues that shined so fair in her : May the great Family that is to succeed to her Seat , so far follow her steps , that they may dry up the Tears which do now flow so plentifully for her loss : May her noble Children answer the honour of being hers , and the Obligations that lie on them by the Example that they saw in her , and the Education that they received from her : And may he whom she loved and esteemed so highly , carry still with him so tender a sense of all the excellent Things that he observed and admired in her , that according to her last Words to him , Though they are now parted , since it was the Will of God that it must be so , yet they may meet again never to be separated , but to live eternally happy in that Fulness of Ioy , and in those Pleasures which are for evermore : And in conclusion , May the Example she has set , and the Good she has done , be ever celebrated ; may it recommend true Religion to the World ; Mark the Upright , and behold the Perfect , for their latter End is Peace . To which God in his Mercy bring us all in his good and appointed Time. Amen . FINIS . Notes, typically marginal, from the original text Notes for div A30437-e280 * Treat of ●●sts , c. 4. n. ● . Acts 9. 39. The Lord ●●●●●p of Worcester . 
A30441	----	A sermon preached at the funeral of the Honourable Robert Boyle at St. Martins in the Fields, January 7, 1691/2 by the Right Reverend Father in God, Gilbert Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. 1692 Approx. 62 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A30441 Wing B5899 ESTC R21619 12683266 ocm 12683266 65710 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30441) Transcribed from: (Early English Books Online ; image set 65710) Images scanned from microfilm: (Early English books, 1641-1700 ; 682:11) A sermon preached at the funeral of the Honourable Robert Boyle at St. Martins in the Fields, January 7, 1691/2 by the Right Reverend Father in God, Gilbert Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. 40 p. Printed for Ric. Chiswell ... and John Taylor ..., London : 1692. cf. Fulton, J. Bibl. of Robert Boyle 300. First ed., issue B. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Boyle, Robert, 1627-1691. Funeral sermons. Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-06 Aptara Keyed and coded from ProQuest page images 2002-07 Olivia Bottum Sampled and proofread 2002-07 Olivia Bottum Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL OF THE HONOURABLE Robert Boyle ; AT St. MARTINS in the Fields , JANUARY 7. 1691 / 2 ; . By the Right Reverend Father in God , GILBERT Lord Bishop of SARUM . LONDON : Printed for Ric. Chiswell , at the Rose and Crown , and Iohn Taylor , at the Ship , in St. Paul's Church-Yard . MDCXCII . ECCLES . II. 26. For God giveth to a man that is good in his sight , wisdom , knowledge , and joy . WHEN the Author of this Book , the Wisest of Men , applied his heart to know and to search , to seek out wisdom , and the reason ( or nature ) of things ; and summed up the Account of all , Article by Article , one by one , to find out the thread of Nature , and the Plann of its great Author ; tho his Soul sought after it , yet the Riddle was too dark , he , even he , could not discover it : But one man among a thousand he did find , and happy was he in that discovery , if among all the Thousands that he knew , he found One counting Figure for so many Cyphers , which tho they encreased the Number , yet did not swell up the Account , but were so many Nothings , or less and worse than Nothings , according to his estimate of Men and Things . We have reason rather to think , that by a Thousand is to be meant a vast and indefinite number ; otherwise it must be confessed that Solomon's Age was indeed a Golden one , if it produced one Man , to a Thousand that carry only the name and figure , but that do not answer the end and excellency of their being . The different Degrees and Ranks of Men , with relation to their inward powers and excellencies , is a surprizing but melancholy Observation : Many seem to have only a Mechanical Life , as if there were a moving and speaking Spring within them , equally void both of Reason and Goodness . The whole race of men is for so many years of Life , little better than encreasing Puppits ; many are Children to their Lives end : The Soul does for a large portion of Life , sink wholly into the Body in that shadow of death , Sleep , that consumes so much of our time ; the several disorders of the Body , the Blood and the Spirits , do so far subdue and master the Mind , as to make it think , act , and speak according to the different ferments that are in the humours of the Body ; and when these cease to play , the Soul is able to hold its tenure no longer : all these are strange and amazing speculations ! and force one to cry out , Why did such a perfect Being make such feeble and imperfect Creatures ? Wherefore hast thou made all men in vain ? The Secret is yet more astonishing , when the frowardness , the pride and ill-nature , the ignorance , folly and fury that hang upon this poor flattered Creature , are likewise brought into the Account . He that by all his observation , and encrease of knowledge , only encreaseth sorrow , while he sees that what is wanting cannot be numbred , and that which is crooked , cannot be made straight , is tempted to go about , and with Solomon , to make his heart to despair of all the labour wherein he has travelled . But as there is a dark side of Humane Nature , so there is likewise a bright one , The flights and compass of awakened Souls is no less amazing . The vast croud of Figures that lie in a very narrow corner of the Brain , which a good memory , and a lively imagination , can fetch out in great order , and with much beauty : The strange reaches of the Mind in abstracted Speculations , and the amazing progress that is made from some simple Truths into Theories , that are the admiration as well as the entertainment of the thinking part of mankind ; The sagacity of apprehending and judging , even at the greatest distance ; The elevation that is given to Sense , and the Sensible powers , by the invention of Instruments ; and which is above all , the strength that a few thoughts do spread into the mind , by which it is made capable of doing or suffering the hardest things ; the Life which they give , and the Calm which they bring , are all so unaccountable , that take all together , a Man is a strange huddle , of Light and Darkness , of Good and Evil , and of Wisdom and Folly. The same Man , not to mention the difference that the several Ages of Life make upon him , feels himself in some minutes so different from what he is in the other parts of his Life , that as the one fly away with him into the transports of joy ; so the other do no less sink him into the depressions of sorrow : He scarce knows himself in the one , by what he was in the other : Upon all which , when one considers a Man both within and without , he concludes that he is both wonderfully , and also fearfully made : That in one side of him he is but a little lower than Angels ; and in another , a little , a very little higher than Beasts . But how astonishing soever this Speculation of the medly and contrariety in our composition may be , it contributes to raise our esteem the higher , of such persons as seem to have arisen above , ( if not all , yet ) all the eminent frailties of humane nature ; that have used their Bodies only as Engines and Instruments to their Minds , without any other care about them , but to keep them in good case , fit for the uses they put them to ; that have brought their souls to a purity which can scarce appear credible to those who do not imagine that to be possible to another , which is so far out of their own reach ; and whose Lives have shined in a course of many years , with no more allay nor mixture , than what just served to shew that they were of the same humane nature with others ; who have lived in a constant contempt of Wealth , Pleasure , or the Greatness of this World ; whose minds have been in as constant a pursuit of Knowledge , in all the several ways in which they could trace it ; who have added new Regions of their own discoveries , and that in a vast variety to all that they had found made before them ; who have directed all their enquiries into Nature to the Honour of its great Maker : And have joyned two things , that how much soever they may seem related , yet have been sound so seldom together , that the World has been tempted to think them inconsistent ; A constant looking into Nature , and a yet more constant study of Religion , and a Directing and improving of the one by the other ; and who to a depth of Knowledg which often makes men morose , and to a heighth of Piety , which too often makes them severe , have added all the softness of Humanity , and all the tenderness of Charity , an obliging Civility , as well as a melting kindness : when all these do meet in the same person , and that in eminent degrees , we may justly pretend that we have also made Solomon's observation of one man ; but alas ! the Age is not so fruitful of such , that we can add one among a thousand . To such a man the Characters given in the words of my Text , do truly agree , That God giveth to him that is good in his sight , Wisdom , Knowledg , and Joy : The Text that is here before us , does so agree to this that I have read , that the Application will be so easie , that it will be almost needless , after I have a little opened it . A man that is good in the sight of God , is a Character of great extent : Goodness is the probity and purity of the mind , shewing it self in a course of sedate Tranquility , of a contented state of Life , and of Vertuous and Generous Actions . A good man is one that considers what are the best Principles of his Nature , and the highest powers of his Soul ; and what are the greatest and the best things that they are capable of ; and that likewise observes what are the disorders and depressions , the inward diseases and miseries , which tend really to lesson and to corrupt him ; and that therefore intends to be the purest , the wisest , and the noblest Creature that his nature can carry him to be ; that renders himself as clean and innocent , as free from designs and passions , as much above appetite and pleasure , and all that sinks the Soul deeper into the body ; that is as tender and compassionate , as gentle and good natured as he can possibly make himself to be . This is the good man in my Text ; that rises as much as he can above his body , and above this world , above his senses , and the impressions that sensible objects make upon him ; that thinks the greatest and best thing he can do , is to awaken and improve the seeds and capacities to Vertue and Knowledge , that are in his nature ; to raise those to the Noblest objects , to put them into the rightest method , and to keep them ever in tune and temper : and that with relation to the rest of Mankind , considers himself as a Citizen of the whole world , and as a piece of Humane Nature ; that enters into the concerns of as many persons as come within his Sphere , without the narrowness or partiality of meaner regards ; that thinks he ought to extend his care and kindness as far as his capacity can go ; that stretches the Instances of this , to the utmost corners of the earth , if occasion is given for it ; and that intends to make mankind the better , the wiser , and the happier for him in the succeeding as well as in the present Generation . This is the truly Good man in God's sight , who does not act a part , or put on a Mask ; who is not for some time in a constraint , till the design is compast for which he put himself under that force ; but is truly and uniformly good , and is really a better man in secret , than even he appears to be ; since all his designs and projects are worthy and great : And Nature , Accidents and Surprizes may be sometimes too quick and too hard for him ; yet these cannot reach his heart , nor change the setled measures of his life ; which are all pure and noble . And tho the errors of this good man's conduct may in some things give advantages to bad men , who are always severe censurers ; yet his unspeakable comfort is , That he can make his secret Appeals to God , who knows the whole of his heart as well as the whole of his life ; and tho here and there , things may be found that look not quite so well , and that do indeed appear worst of all to himself , who reflects the oftenest , and thinks the most heinously of them ; yet by measuring Infinite Goodness with his own proportion of it , and by finding that he can very gently pass over many and great defects in one whose principles and designs seem to be all pure and good , he from that concludes , That those allowances must be yet infinitely greater , where the Goodness is infinite ; so being assured within himself , that his vitals , his inward principles , and the scheme and course of his life are good , he from thence raises an humble confidence in himself , which tho it does not , as indeed it ought not , free him from having still low thoughts of himself , yet it delivers him from all dispiriting fear and sorrow , and gives him a firm confidence in the love and goodness of God , out of which he will often feel an incredible source of satisfaction and joy , springing up in his mind . A man who is thus good in the sight of God , has , as one may truly think , happiness enough within himself . But this is not all his reward , nor is it all turned over into a Reversion . We have here a fair particular given us , by one that dealt as much both in Wisdom and Folly , as ever man did ; who run the whole compass of pleasure , business , and learning , with the freest range , and in the greatest variety , and who by many repeated Experiments knew the strong and the weak sides of things : He then who had sound the vanity , the labour , the sore travel , and the vexation of spirit , that was in all other things ; the many disappointments that were given by them , and the painful reflections that did arise out of them so sensibly , that they made him hate life for the sake of all the labour that belonged to it , and even to make his heart despair of all the travel he had undergone , gives us in these words another view of the effect of true Goodness , and of the happy consequences that follow it . The first of these is Wisdom , not the art of craft and dissimulation ; the cunning of deceiving or undermining others : not only the views that some men may have of the springs of humane nature , and the art of turning these ; which is indeed a Nobler Scene of Wisdom , by which Societies are conducted and maintained . But the chief acts and instances of true Wisdom , are once to form right Judgments of all things ; of their value , and of their solidity ; to form great and noble thoughts of God , and just and proper ones of our selves ; to know what we are capable of and fit for ; to know what is the true good and happiness of Mankind , which makes Societies safe , and Nations flourish . This is solid Wisdom , that is not mis-led by false appearances , nor imposed on by vulgar opinions . This was the Wisdom that first brought men together , that tamed and corrected their natures ; and established all the art and good Government that was once in the world ; but which has been almost totally defaced by the arts of Robbery and Murder , the true names for Conquest ; a specious colour for the two worst things that humane nature is capable of , Injustice and Cruelty . Wisdom in gross , is the forming true Principles , the laying good Schemes , the imploying proper Instruments , and the chusing fit seasons for doing the best and noblest things that can arise out of humane nature . This is the defence as well as the glory of Mankind : Wisdom gives life to him that hath it , it is better than strength , and better than weapons of war ; it is , in one word , The Image of God , and the Excellency of Man. It is here called the Gift of God ; the seed of it is laid in our Nature , but there must be a proper disposition of body , a right figure of brain , and a due temper of blood to give it scope and materials . These must also be cultivated by an exact education ; so that when all these things are laid together , it is plain in how many respects Wisdom comes from God. There are also particular happy flights , and bright minutes , which open to men great Landskips , and give them a fuller prospect of things , which do often arise out of no previous Meditations , or chain of thought ; and these are flashes of light from its Eternal source , which do often break in upon pure minds . They are not Enthusiasms , nor extravagant pretensions , but true views of things , which appear so plain and simple , that when they come to be examined , it may be justly thought that any one could have fallen upon them , and the simplest are always the likest to be the truest . In short , a pure mind is both better prepared for an enlightning from above , and more capable of receiving it ; the natural strength of mind is awakened as well as recollected ; false Biasses are removed ; and let prophane minds laugh at it as much as they please , there is a secret commerce between God and the Souls of good men : They feel the influences of Heaven , and become both the wiser and the better for them : Their thoughts become nobler as well as sreer ; and no man is of so low a composition , but that with a great deal of goodness , and a due measure of application , he may become more capable of these , than any other that is one the same level with him , as to his natural powers , could ever grow to be , if corrupted with Vice and Defilement . Knowledge comes next . This is that which opens the mind , and fills it with great Notions ; the viewing the Works of God even in a general survey , gives insensibly a greatness to the Soul. But the more extended and exact , the more minute and severe , the Enquiry be , the Soul grows to be thereby the more inlarged by the variety of Observation that is made , either on the great Orbs and Wheels that have their first motion , as well as their Law of moving , from the Author of all ; or on the composition of Bodies , on the Regularities , as well as the Irregularities of Nature ; and that Mimickry of its heat and motion that Artificial Fires do produce and shew . This Knowledge goes into the History of Past Times , and Remote Climates ; and with those livelier Observations on Art and Nature , which give a pleasant entertainment and amusement to the mind , there are joined in some , the severer studies , the more laborious as well as the less-pleasant study of Languages , on design to understand the sense , as well as the discoveries of former Ages : and more particularly to find out the true sense of the sacred Writings . These are all the several varieties of the most useful parts of Knowledge ; and these do spread over all the powers of the Soul of him that is capable of them , a sort of nobleness ; that makes him become thereby another kind of Creature than otherwise he ever could have been : He has a larger size of Soul , and vaster thoughts , that can measure the Spheres , and enter into the Theories of the Heavenly Bodies ; that can observe the proportion of Lines , and Numbers , the composition and mixtures of the several sorts of Beings . This World , this Life , and the mad Scene we are in , grow to be but little and inconsiderable things , to one of great views and noble Theories ; and he who is upon the true scent of real and useful Knowledg , has always some great thing or other in prospect ; new Scenes do open to him , and these draw after them Discoveries , which are often made before , even those who made them were either aware , or in expectation of them : These by an endless Chain are still pointing at , or leading into further Discoveries . In all those , a man feels as sensibly , and distinguishes as plainly an improvement of the strength and compass of his powers , from the feebleness which ignorance and sloth bring upon them , as a man in health of Body can distinguish between the life and strength which accompany it , and the flatness and languidness that Diseases bring with them . This enlarges a Man's Empire over the Creation , and makes it more intirely subject to him by the Engines it invents to subdue and manage it , by the dissections in which it is more opened to his view , and by the observation of what is profitable or hurtful in every part of it : from which he is led to correct the one ; and exalt the other . This leads him into the knowledge of the hidden Vertues that are in Plants and Minerals ; this teaches him to purify these , from the Allays that are wrapped about them , and to improve them by other mixtures . In a word , this lets a man into the Mysteries of Nature : It gives him both the Keys that open it , and a Thread that will lead him further than he durst promise himself at first . We can easily apprehend the surprising joy of one born blind , that after many years of darkness , should be blest with sight , and the leaps and life of thought , that such a one should feel upon so ravishing a change ; so the new Regions into which a true Son of Knowledge enters , the new Objects and the various shapes of them that do daily present themselves to him , give his mind a flight , a raisedness , and a resined joy , that is of another nature than all the soft and bewitching Pleasures of sense . And tho the highest reaches of knowledge do more clearly discover the weakness of our short-sighted powers , and shew us difficulties that gave us no pain before , because we did not apprehend them ; so that in this respect , he that increases knowledge , increases sorrow : Yet it is a real pleasure to a Searcher after Truth , to be undeceived , to see how far he can go , and where he must make his stops : It is true , he finds he cannot compass all that he hath proposed to himself , yet he is both in view of it , and in the way to it , where he finds so many noble Entertainments , that though he cannot find out the whole work of God , which the Preacher tells us , that though a wise man thinks he may know it , yet even he shall not be able to find it out ; yet he has this real satisfaction in himself , that he has greater Notions , nobler Views , and finer Apprehensions then he could have ever fallen upon in any other method of life . This knowledge , though it may seem to be meerly the effect of thought , of labour , and industry , yet it is really the gift of God. The capacity of our Powers , and the disposition of our Minds are in a great measure born with us : The circumstances and accidents of our lives depends so immediately upon Providence , that in all these respects , Knowledge comes , at least in the preparations to it , from God : There are also many happy openings of thought , which arise within the minds of the Searchers after it , to which they did not lead themselves by any previous inferences , or by the comparing of things together . That , which the Language of the World calls chance , happy accidents , or good stars , but is according to a more sanctified dialect Providence , has brought many wonderful secrets by unlookt for hits , to the knowledge of men . The use of the Loadstone , and the extent of sight by Telescopes , besides a vast variety of other things that might be named , were indeed the immediate gifts of God to those who first fell upon them . And the profoundest Inquiries into the greatest mysteries of Nature , have and still do own this , in so particular a manner , that they affirm , that things that in some hands , and at some times are successful almost to a Prodigy , when managed by others with all possible exactness do fail in the effects of them so totally , that the difference can be resolved into nothing , but a secret direction and blessing of Providence . The third gift that God bestows on the Good man is joy , and how can it be otherwise , but that a good , a wise and knowing Man , should rejoyce both in God and in himself ; in observing the works and ways of God , and in feeling the Testimony of a good Conscience with himself . He is happy in the situation of his own mind , which he possesses in a calm contented evenues of Spirit . He has not the agitations of Passions , the ferment of Designs and Interests , nor the disorders of Appetite which darken the Mind , and create to it many imaginary Troubles , as well as it encreases the Sense of the real Ones which may lye upon ones Person or Affairs . He rejoyces in God when he sees so many of the hidden beauties of his Works , the wonderful fitness and contrivance , the curious disposition , and the vast usefulness of them , to the general good of the whole . These things afford him so great a variety of Thought , that he can dwell long on that noble exercise without flatness or weariness . He rejoyces in all that he does , his imployments are much diversified , for the newness of his discoveries which returns often , gives him as often a newness of joy . His views are great , and his designs are noble ; even to know the works of God the better , and to render them the more useful to Mankind . He can discover in the most despised Plant , and the most contemptible Mineral that which may allay the miseries of humane Life , and render multitudes of men easie and happy . Now to one that loves Mankind , and that adores the Author of our Nature , every thing that may tend to Celebrate his praises , and to sweeten the lives of Mortals , affords a joy that is of an exalted and generous kind . If this at any time goes so far as to make him a little too well pleased with the discoveries he has made , and perhaps too nicely jealous of the honour of having done those Services to the World , even this which is the chief and the most observed defect , that is much magnified by the ill-natured censures of great Men , who must fix on it because they can find nothing else , yet I say even this shews the fullness of joy which wisdom and knowledge bring to good minds , they can give them so sensible a pleasure , that it cannot be at all times governed : and if it break out in any time in less decent instances , yet certainly those who have deserved so highly of the Age in which they have lived , and who have been the Instruments of so much good to the World , receive a very unworthy return , if the great services they have done Mankind do not cover any little imperfection , especially when that is all the Allay that can be found in them , and the only instance of humane Frailty that has appeared in them . But if the joy that wisdom and knowledge give , is of so pure and so sublime a Nature ; there is yet another occasion for joy , that far exceeds this : it arises from their integrity and goodness which receives a vast accession from this , that it is in the sight of God , seen and observed by him , who accepts of it now , and will in due time reward it . The terror of mind , and the confusion of face that follows bad actions , and the calm of thought and chearfulness of look that follows good ones , are such infallible indications of the suitableness or unsuitableness that is in these things to our natures , that all the contempt with which Libertines may treat the Argument will never be able to overcome and alter the plain and simple sense that Mankind agrees in upon this head . A good Man finds that he is acting according to his nature , and to the best principles in it , that he is living to some good end , that he is an useful piece of the World , and is a mean of making both himself and others wiser and happier , greater and better . These things give him a solid and lasting joy , and when he dares appeal to that God to whom he desires chiefly to approve himself , who knows his Integrity and sees how thoroughly good he is , even in his secretest Thoughts and Intentions , he does upon that feel a joy with in himself , that carries him through all the difficulties of Life ; and makes most accidents that happen to him pleasant , and all the rest supportable . He believes he is in the favour of God , he hopes he has some Title to it , from the Promises of God to him ; and his grace in him . He can see Clouds gather about him and threaten a Storm , and though he may be in circumstances , that render him very unfit to suffer much hardship ; yet he can endure and bear all things , because he believes all God's Promises . He may sometimes from the severe Sense that he has of his duty , be too hard , and even injust to himself , and the seriousness of his Temper may give some harsher thoughts too great occasion , to raise disquiet within him ; but when he takes a full view of the infinite goodness of God , of the extent of his Mercy , and of the riches of his Grace ; he is forced to throw out any of those Impressions , which Melancholy may be able to make upon him : and even those when reflected on in a truer light , though they might have a little interrupted his joy , yet tend to encrease it , when by them he perceives , that true strictness of principles that governs him , which makes him tender of every thing that might seem to make the least breach upon his purity and holiness , even in the smallest Matters . I will go no further upon my Text , nor will I enter upon the Reverse of it , that is in the following words , but to the Sinner he giveth travel , to gather and to heap up , that he may give to him that is good before God. These I leave to your Observation : they are too foreign to my subject to be spoke to , upon this occasion , that leads me now to the melancholy part of this sad Solemnity . I confess I enter upon it , with the just Apprehensions that it ought to raise in me : I know I ought here to raise my stile a little , and to triumph upon the Honour that belongs to Religion and Virtue , and that appeared so eminently in a life , which may be considered as a Pattern of living : and a Pattern so perfect , that it will perhaps seem a little too far out of sight , too much above the hopes , and by consequence above the Endeavours of any that might pretend to draw after such an Original : which must ever be reckoned amongst the Master-pieces even of that Great Hand that made it . I might here challenge the whole Tribe of Libertines to come and view the usefulness , as well as the Excellence of the Christian Religion , in a Life that was entirely Dedicated to it : and see what they can object . I ought to call on all that were so happy , as to know him well , to observe his temper and course of life , and charge them to sum up and lay together the many great and good things that they saw in him , and from thence to remember always to how vast a Sublimity the Christian Religion can raise a mind , that does both throughly believe it , and is entirely governed by it . I might here also call up the Multitudes , the vast Multitudes of those who have been made both the wiser and the easier , the better and the happier by his means ; but that I might do all this with the more advantage , I ought to bring all at once into my memory , the many happy hours that in a course of nine and twenty years conversation have fallen to my own share , which were very frequent and free for above half that time : that have so often both humbled and raised me , by seeing how Exalted he was , and in that feeling more sensibly my own Nothing and Depression , and which have always edified , and never once , nor in any one thing been uneasie to me . When I remember how much I saw in him , and learned , or at least might have learned from him ; When I reflect on the gravity of his very Appearance , the elevation of his Thoughts and Discourses , the modesty of his Temper , and the humility of his whole Deportment , which might have served to have forced the best thoughts even upon the worst minds , when , I say , I bring all this together into my mind ; as I form upon it too bright an Idea to be easily received by such as did not know him ; so I am very sensible that I cannot raise it , equal to the thoughts of such as did . I know , the limits that custom gives to Discourses of this kind , and the hard Censures which commonly follow them : These will not suffer me to say all I think ; as I perceive I cannot bring out into distinct thoughts all that of which I have the imperfect hints and ruder draughts in my mind , which cannot think Equal to a Subject so far above my own level . I shall now therefore shew him only in Perspective , and give a General , a very general View of him , reserving to more leisure and better opportunities , a farther and fuller account of him . I will be content at present to say but a Little of him ; but that Little will be so very much , that I must expect that those who do never intend to imitate any part of it , will be displeased with it all . I am resolved to use great Reserves ; and to manage a tenderness , which how much soever it may melt me , shall not carry me beyond the strictest measures , and I will study to keep as much within bounds , as he lived beyond them . I will say nothing of the Stem from which he sprang : that watered Garden , watered with the blessings and dew of Heaven , as well as fed with the best Portions of this life , that has produced so many noble Plants , and has stocked the most Families in these Kingdoms of any in our Age , Which has so signally felt the effects of their humble and Christian Motto , God's Providence is my Inheritance . He was the only Brother of five , that had none of these Titles that sound high in the World ; but he procured one to himself , which without derogating from the dignity of Kings must be acknowledged to be beyond their Prerogative . He had a great and noble Fortune ; but it was chiefly so to him , because he had a great and noble Mind to imploy it to the best Uses . He began early to shew both a Probity and a Capacity ; that promised great things : and he passed through the Youthful parts of life , with so little of the Youth in him , that in his travels while he was very young and wholly the Master of himself he seemed to be out of the reach of the disorders of that Age , and those Countries through which he passed . He had a modesty and a purity laid so deep in his Nature , that those who knew him the earliest have often told me , that even then Nature seemed entirely sanctified in him . His piety received a vast encrease as he often owned to me from his Acquaintance with the great Primate of Ireland , the never enough admired Vsher , who as he was very particularly the Friend of the whole Family , so seeing such Seed and beginnings in him , studied to cultivate them with due care . He set him chiefly to the Study of the Scriptures in their Original Languages , which he followed in a course of many Years , with so great exactness he could have quoted , all remarkable Passages very readily in Hebrew : and he read the New Testament so diligently in the Greek , that there never occurred to me an occasion to mention any one passage of it , that he did not readily repeat in that language . The use of this he continued to the last , for he could read it with other mens Eyes ; but the weakness of his sight forced him to disuse the other , since he had none about him that could read it to him . He had studied the Scriptures to so good purpose , and with so critical a strictness , that few men whose Profession oblige them chiefly to that fort of learning have gone beyond him in it : and he had so great a regard to that Sacred Book , that if any one in Discourse had dropped any thing that gave him a clearer view of any passage in it , he received it with great pleasure , he examined it accurately , and if it was not uneasie to him that offered it , he desired to have it in writing . He had the profoundest Veneration for the great God of Heaven and Earth , that I have ever observed in any Person . The very Name of God was never mentioned by him without a Pause and a visible stop in his Discourse , in which one that knew him most particularly above twenty Years , has told me that he was so exact , that he does not remember to have observed him once to fail in it . He was most constant and serious in his secret Addresses to God ; and indeed it appeared to those , who conversed most with him in his Enquiries into Nature , that his main design in that , on which as he had his own Eye most constantly , so he took care to put others often in mind of it , was to raise in himself and others vaster Thoughts of the Greatness and Glory , and of the Wisdom and Goodness of God. This was so deep in his Thoughts , that he concludes the Article of his Will , which relates to that Illustrious Body , the Royal Society , in these Words , Wishing them also a happy success in their laudable Attempts , to discover the true Nature of the Works of God ; and praying that they and all other Searchers into Physical Truths , may Cordially refer their Attainments to the Glory of the Great Author of Nature , and to the Comfort of Mankind . As he was a very Devout Worshipper of God , so he was a no less Devout Christian. He had possessed himself with such an amiable view of that Holy Religion , separated from either superstitious Practices or the sourness of Parties , that as he was fully perswaded of the Truth of it , and indeed wholly possessed with it , so he rejoyced in every discovery that Nature furnisht him with , to Illustrate it , or to take off the Objections against any part of it . He always considered it as a System of Truths , which ought to purifie the Hearts , and govern the Lives of those who profess it ; he loved no Practice that seemed to lessen that , nor any Nicety that occasioned Divisions amongst Christians . He thought pure and disinteressed Christianity was so Bright and so Glorious a thing , that he was much troubled at the Disputes and Divisions which had arisen about some lesser Matters , while the Great and the most Important , as well as the most universally acknowledged Truths were by all sides almost as generally neglected as they were confessed . He had therefore designed , tho' some Accidents did , upon great Considerations , divert him from settling it during his Life , but not from ordering it by his Will , that a liberal Provision should be made for one , who should in a very few well digested Sermons every year , set forth the Truth of the Christian Religion in general , without descending to the Subdivisions among Christians , and who should be changed every Third year , that so this Noble Study and Imployment might pass through many Hands , by which means many might become Masters of the Argument . He was at the Charge of the Translation and Impression of the New Testament into the Malyan Language , which he sent over all the East-Indies . He gave a Noble Reward to him that Translated Grotius his incomparable Book of the Truth of the Christian Religion into Arabick , and was at the Charge of a whole Impression , which he took care to order to be scattered in all the Countries where that Language is understood . He was resolved to have carried on the Impression of the New Testament in the Turkish Language , but the Company thought it became them to be the doers of it , and so suffered him only to give a large share towards it . He was at 700 l. Charge in the Edition of the Irish Bible , which he ordered to be distributed in Ireland ; and he contributed liberally both to the Impressions of the Welsh Bible , and of the Irish Bible for Scotland . He gave during his Life 300 l. to advance the design of propagating the Christian Religion in America , and as soon as he heard that the East-India Company were entertaining Propositions for the like design in the East , he presently sent 100 l. for a Beginning and an Example , but intended to carry it much further , when it should be set on foot to purpose . Thus was his Zeal lively and effectual in the greatest and truest concerns of Religion ; but he avoided to enter far into the unhappy Breaches that have so long weakened , as well as distracted Christianity , any otherwise than to have a great aversion to all those Opinions and Practices , that seemed to him to destroy Morality and Charity . He had a most particular zeal against all Severities and Persecutions upon the account of Religion . I have seldom observ'd him to speak with more Heat and Indignation , than when that came in his way . He did throughly agree with the Doctrines of our Church , and conform to our Worship ; and he approved of the main of our Constitution , but he much lamented some abuses that he thought remained still among us . He gave Eminent Instances of his value for the Clergy . Two of these I shall only mention . When he understood what a share he had in Impropriations , he ordered very large Gifts to be made to the Incumbents in those Parishes , and to the Widows of such as had died before he had resolved on this Charity . The Sums that , as I have been Informed , by one that was concerned in two Distributions that were made , amounted upon those two Occasions , to near 600 l. and another very liberal one is also ordered by his Will , but in an indefinite Sum , I suppose , by reason of the present condition of Estates in Ireland : So plentifully did he supply those who served at the Altar , out of that which was once devoted to it , though it be now converted to a Temporal Estate . Another Instance of his sence of the Sacred Functions went much deeper . Soon after the Restoration in the Year Sixty , the great Minister of that time , pressed him both by himself and by another , who was then likewise in a high Post , to enter into Orders . He did it not meerly out of a respect to him and his Family , but chiefly out of his regard to the Church , that he thought would receive a great strengthening , as well as a powerful Example from one , who , if he once entered into Holy Orders , would be quickly at the Top. This he told me made some Impressions on him . His mind was , even then at Three and thirty , so intirely disingaged from all the Projects and Concerns of this World , that as the prospect of Dignity in the Church , could not move him much , so the Probabilities of his doing good in it , was much the stronger Motive . Two things determined him against it ; one was , That his having no other Interests , with relation to Religion , besides those of saving his own Soul , gave him , as he thought , a more unsuspected Authority , in writing or acting on that side : He knew the prophane Crew fortified themselves against all that was said by Men of our Profession , with this , That it was their Trade , and that they were paid for it : He hoped therefore , that he might have the more Influence , the less he shared in the Patrimony of the Church . But his main Reason was , That he had so high a sense of the Obligations of the Pastoral care ; and of such as watch over those Souls , which Christ purchased with his own blood , and for which they must give an Account , at the last and great day , that he durst not undertake it , especially not having felt within himself an Inward motion to it by the Holy Ghost ; and the first Question that is put to those who come to be Initiated into the Service of the Church , relating to that Motion , he who had not felt it , thought he durst not make the step ; least otherwise he should have lyed to the Holy Ghost : So solemnly and seriously did he judge of Sacred Matters . He was constant to the Church ; and went to no separated Assemblies , how charitably soever he might think of their Persons , and how plentifully soever he might have relived their necessities . He loved no narrow Thoughts , nor low or superstitious Opinions in Religion , and therefore as he did not shut himself up within a Party , so neither did he shut any Party out from him . He had brought his Mind to such a freedom , that he was not apt to be imposed on ; and his Modesty was such , that he did not dictate to others ; but proposed his own Sense , with a due and decent distrust ; and was ever every ready to hearken to what was suggested to him by others . When he differed from any , he expressed himself in so humble and so obliging a way , that he never treated Things or Persons with neglect , and I never heard that he offended any one Person in his whole Life by any part of his Deportment : For if at any time he saw cause to speak roundly to any , it was never in Passion , or with any reproachful or indecent Expressions . And as he was careful to give those who conversed with him , no Cause or Colour for displeasure , so he was yet more careful of those who were absent , never to speak ill of any ; in which he was the exactest Man I ever knew . If the Discourse turn'd to be hard on any , he was presently silent ; and if the Subject was too long dwelt on , he would at last interpose , and between Reproof and Rallery , divert it . He was exactly civil , rather to Ceremony ; and though he felt his easiness of access , and the desires of many , all Strangers in particular , to be much with him , made great wasts on his Time ; yet as he was severe in that , not to be denied when he was at home , so he said he knew the Heart of a Stranger , and how much eased his own had been , while travelling , if admitted to the Conversation of those he desired to see ; therefore he thought his Obligation to Strangers , was more than bare Civility , it was a piece of Religious Charity in him . He had for almost Forty years , laboured under such a feebleness of Body , and such lowness of Strength and Spirits , that it will appear a surprizing thing to imagine , how it was possible for him to Read , to Meditate , to try Experiments , and to write as he did . He bore all his Infirmities , and some sharp Pains , with the decency and submission that became a Christian and a Philosopher . He had about him all that unaffected neglect of Pomp in Cloaths , Lodging , Furniture and Equipage , which agreed with his grave and serious course of Life . He was advised to a very ungrateful simplicity of Diet ; which by all appearance was that which preserved him so long beyond all Mens expectation ; this he observed so strictly , that in a course of above Thirty years , he neither eat nor drank to gratifie the Varieties of Appetite , but meerly to support Nature ; and was so regular in it , that he never once transgressed the Rule , Measure , and Kind , that was prescribed him . He had a feebleness in his Sight ; his Eyes were so well used by him , that it will be easily imagined he was very tender of them , and very apprehensive of such Distempers as might affect them . He did also imagine , that if sickness obliged him to lie long a Bed , it might raise the Pains of the Stone in him to a degree that was above his weak Strength to bear ; so that he feared that his last Minutes might be too hard for him ; and this was the Root of all the caution and apprehension that he was observed to live in . But as to Life it self , he had the just indifference to it , and the weariness of it , that became so true a Christian. I mention these the rather , that I may have occasion to shew the Goodness of God to him , in the two things that he feared ; for his sight began not to grow dimm above four Hours before he died ; and when death came upon him , he had not been above Three hours a Bed , before it made an end of him , with so little uneasiness , that it was plain the Light went out , meerly for want of Oil to maintain the Flame . But I have looked too early to this Conclusion of his Life , yet before I can come at it , I find there is still much in my way . His Charity to those that were in Want , and his Bounty to all Learned Men , that were put to wrastle with Difficulties , were so very extraordinary , and so many did partake of them , that I may spend little time on this Article . Great Summs went easily from him , without the Partialities of Sect , Country , or Relations ; for he considered himself as a part of the Humane Nature , and as a Debtor to the whole Race of Men. He took care to do this so secretly , that even those who knew all his other Concerns , could never find out what he did that way ; and indeed he was so strict to our Saviour's Precept , that except the Persons themselves , or some one whom he trusted to convey it to them , no body ever knew how that great share of his Estate , which went away invisibly , was distributed ; even he himself kept no Account of it , for that he thought might fall into other hands . I speak upon full knowledge on this Article , because I had the honour to be often made use of by him in it . If those that have fled hither from the Persecutions of France , or from the Calamities of Ireland , feel a sensible sinking of their secret Supplies , with which they were often furnished , without knowing from whence they came , they will conclude , that they have lost not only a Purse , but an Estate that went so very liberally among them , that I have reason to say , that for some years his Charity went beyond a Thousand Pound a year . Here I thought to have gone to another Head , but the Relation he had , both in Nature and Grace , in living and dying , in friendship , and a likeness of Soul to another Person , forces me for a little while to change my Subject . I have been restrain'd from it by some of her Relations ; but since I was not so by her self , I must give a little vent to Nature and to Friendship ; to a long Acquaintance and a vast Esteem . His sister and he were pleasant in their Lives , and in their Death they were not divided ; for as he lived with her above Fourty years , so he did not outlive her above a Week . Both died from the same Cause , Nature being quite spent in both . She lived the longest on the publickest Scene , she made the greatest Figure in all the Revolutions of these Kingdoms for above fifty Years , of any Woman of our Age. She imployed it all for doing good to others , in which she laid out her Time , her Interest , and her Estate , with the greatest Zeal and the most Success that I have ever known . She was indefatigable as well as dextrous in it : and as her great Understanding , and the vast Esteem she was in , made all Persons in their several turns of Greatness , desire and value her Friendship ; so she gave her self a clear Title to imploy her Interest with them for the Service of others , by this that she never made any use of it to any End or Design of her own . She was contented with what she had ; and though she was twice stript of it , she never moved on her own account , but was the general Intercessor for all Persons of Merit , or in want : This had in her the better Grace , and was both more Christian and more effectual , because it was not limited within any narrow Compass of Parties or Relations . When any Party was down , she had Credit and Zeal enough to serve them , and she employed that so effectually , that in the next Turn she had a new stock of Credit , which she laid out wholly in that Labour of Love , in which she spent her Life : and though some particular Opinions might shut her up in a divided Communion , yet her Soul was never of a Party : She divided her Charities and Friendships both , her Esteem a well as her Bounty , with the truest Regard to Merit , and her own Obligations , without any Difference , made upon the Account of Opinion . She had with a vast Reach both of Knowledge and Apprehensions , an universal Affability and Easiness of Access , a Humility that descended to the meanest Persons and Concerns , an obliging Kindness and Readiness to advise those who had no occasion for any further Assistance from her ; and with all these and many more excellent Qualities , she had the deepest Sense of Religion , and the most constant turning of her Thoughts and Discourses that way , that has been perhaps in our Age. Such a Sister became such a Brother ; and it was but suitable to both their Characters , that they should have improved the Relation under which they were born , to the more exalted and endearing one of Friend . At any time a Nation may very ill spare one such ; but for both to go at once , and at such a time , is too melancholly a Thought ; and notwithstanding the Decline of their Age , and the Waste of their Strength , yet it has too much of Cloud in it , to bear the being long dwelt on . You have thus far seen , in a very few hints , the several Sorts and Instances of Goodness that appeared in this Life , which has now its Period ; that which gives value and lustre to them all , was , that whatever he might be in the sight of Men , how pure and spotless soever , those who knew him the best , have reason to conclude , that he was much more so in the sight of God ; for they had often Occasions to discover new Instances of Goodness in him ; and no secret ill Inclinations did at any time shew themselves . He affected nothing that was solemn or supercilious . He used no Methods to make Multitudes run after him , or depend upon him . It never appeared that there was any thing hid under all this appearance of Goodness , that was not truly so . He hid both his Piety and Charity all he could . He lived in the due Methods of Civility , and would never assume the Authority which all the World was ready to pay him . He spoke of the Government even in Times which he disliked , and upon occasions which he spared not to condemn , with an exactness of respect . He allowed himself a great deal of decent chearfulness , so that he had nothing of the moroseness , to which Philosophers think they have some right ; nor of the Affectations which Men of an extraordinary pitch of Devotion go into , sometimes , without being well aware of them . He was , in a word , plainly and sincerely in the sight of God , as well as in the view of Men , a good Man , even One of a Thousand . That which comes next to be considered , is the share that this good Man had in those Gifts of God , Wisdom Knowledg , and Joy. If I should speak of these , with the copiousness which the Subject affords , I should go too far even for your Patience , tho I have reason to believe it would hold out very long on this Occasion . I will only name things which may be enlarged on more fully in another way . He had too unblemish'd a candor to be capable of those Arts and Practices that a false and deceitful World may call Wisdom . He could neither lie nor equivocate ; but he could well be silent , and by practising that much , he cover'd himself upon many uneasy Occasions . He made true Judgments of Men and Things . His Advices and Opinions were solid and sound ; and if Caution and Modesty gave too strong a Biass , his Invention was fruitful to suggest good Expedients . He had great Notions of what Humane Nature might be brought to ; but since he saw Mankind was not capable of them , he withdrew himself early from Affairs and Courts , notwithstanding the Distinction with which he was always treated by our late Princes . But he had the Principles of an English-man , as well as of a Protestant , too deep in him to be corrupted or cheated out of them ; and in these he studied to fortify all that conversed much with him . He had a very particular Sagacity in observing what Men were fit for ; and had so vast a Scheme of different Performances , that he could soon furnish every Man with Work that had leasure and capacity for it ; and as soon as he saw him engaged in it , then a handsom Present was made to enable him to go on with it . His Knowledg was of so vast an Extent , that if it were not for the variety of Vouchers in their several sorts , I should be afraid to say all I know . He carried the study of the Hebrew very far into the Rabbinical Writings , and the other Oriental Languages . He had read so much of the Fathers , that he had formed out of it a clear Judgment of all the eminent Ones . He had read a vast deal on the Scriptures , and had gone very nicely through the whole Controversies of Religion ; and was a true Master in the whole Body of Divinity . He run the whole Compass of the Mathematical Sciences ; and though he did not set himself to spring new Game , yet he knew even the abstrusest Parts of Geometry . Geography in the several parts of it , that related to Navigation or Travelling , History and Books of Travels were his Diversions . He went very nicely through all the Parts of Physick , only the tenderness of his Nature made him less able to endure the exactness of Anatomical Dissections , especially of living Animals , though he knew these to be the most instructing : But for the History of Nature , Ancient and Modern , of the Productions of all Countries , of the Virtues and Improvements of Plants , of Oars and Minerals , and all the Varieties that are in them in different Climates ; He was by much , by very much , the readiest and the perfectest I ever knew , in the greatest Compass , and with the truest Exactness . This put him in the way of making all that vast variety of Experiments , beyond any Man , as far as we know , that ever lived . And in these , as he made a great progress in new Discoveries , so he used so nice a strictness , and delivered them with so scrupulous a Truth , that all who have examined them , have found how safely the World may depend upon them . But his peculiar and favourite Study , was Chymistry ; in which he engaged with none of those ravenous and amitious Designs , that draw many into them . His Design was only to find out Nature , to see into what Principles things might be resolved , and of what they were compounded , and to prepare good Medicaments for the Bodies of Men. He spent neither his Time nor Fortune upon the vain pursuits of high Promises and Pretensions . He always kept himself within the Compass that his Estate might well bear : And as he made Chymistry much the better for his dealing in it , so he never made himself either the worse or the poorer for it . It was a Charity to others , as well as an Entertainment to himself , for the Produce of it was distributed by his Sister , and others , into whose Hands he put it . I will not here amuse you with a List of his astonishing Knowledg , or of his great Performances this way . They are highly valued all the World over , and his Name is every where mentioned with most particular Characters of Respect . I will conclude this Article with this , in which I appeal to all competent Judges , that few Men ( if any ) have been known to have made so great a Compass , and to have been so exact in all the Parts of it as he was . As for Joy , he had indeed nothing of Frolick and Levity in him , he had no Relish for the idle and extravagant Madness of the Men of Pleasure ; he did not waste his Time , nor dissipate his Spirits into foolish Mirth , but he possessed his own Soul in Patience , full of that solid Joy which his Goodness as well as his Knowledg afforded him ; He who had neither Designs nor Passions , was capable of little Trouble from any Concerns of his own : He had about him all the Tenderness of good Nature , as well as all the Softness of Friendship , these gave him a large share of other Mens Concerns ; for he had a quick sense of the Miseries of Mankind . He had also a feeble Body , which needed to be look'd to the more , because his Mind went faster than that his Body could keep pace with it ; yet his great Thoughts of God , and his Contemplation of his Works , were to him Sources of Joy , which could never be exhausted . The Sense of his own Integrity , and of the Good he found it did , afforded him the truest of all Pleasures , since they gave him the certain Prospect of that Fulness of Joy , in the Sight of which he lived so long , and in the Possession of which he now lives , and shall live for ever ; and this spent and exhausted Body shall then put on a new Form , and be made a fit Dwelling for that pure and exalted Mind in the final Restitution . I pass over his Death , I looked at it some time ago , but I cannot bring down my Mind from the elevating Thoughts that do now arise into that depressing one of his Death ; I must look beyond it into the Regions of Light and Glory , where he now dwells . The only Thought that is now before me , is to triumph on the Behalf of Religion , to make our due Boast of it , and to be lifted up ( I had almost said proud ) upon this occasion : how divine and how pure a thing must that Religion be in it self , which produced so long a Series of great Effects , thorow the whole Course of this shining Life ? What a thing would Mankind become if we had many such ? And how little need would there be of many Books writ for the Truth and Excellency of our Religion , if we had more such Arguments as this one Life has produced ? Such single Instances have great Force in them ; but when they are so very Single , they lose much of their Strength by this , that they are ascribed to Singularity , and something particular in a Man's Humour and Inclinations , that makes him rise above common Measures . It were a Monopoly for any Family or Sort of Men to ingross to themselves the Honour which arises from the Memory of so great a Man. It is a Common not to be inclosed . It is large enough to make a whole Nation , as well as the Age he lived in , look big and be happy : But above all it gives a new Strength , as well as it sets a new Pattern to all that are sincerely zealous for their Religion . It shews them in the simplest and most convincing of all Arguments , what the Humane Nature is capable of , and what the Christian Religion can add to it , how far it can both exalt and reward it . I do not say that every one is capable of all he grew to ; I am very sensible that few are ; nor is every one under equal Obligations : for the Service of the Universe , there must be a vast Diversity in Mens Tempers , there being so great a Variety of Necessities to be answered by them : but every Man in every Imployment , and of every size of Soul , is capable of being in some Degrees good in the sight of God ; and all such shall receive proportioned Degrees of Wisdom , Knowledg and Joy ; even though neither their Goodness nor these Accessions to it , rise up to the Measure of him who was a while among us , indeed one of a thousand , and is now but one of those ten thousand times ten thousand that are about the Throne , where he is singing that Song which was his great Entertainment here , as it is his how endless Joy there ; Great and marvellous are thy Works , O Lord God Almighty ; and just and true are thy Ways , O King of Saints . To follow him in the like Exercises here , is the sure Way to be admitted to join with him in those above ; to which God of his infinite Mercy bring us all in due time , through Jesus Christ our Lord. Amen , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A30441-e160 Chap. 7.25 , 27. Eccles. 8.17 . 
A32062	----	A sermon preached by Mr. Edmund Calamy at Aldermanbury, London, Aug. 24, 1651 being a funeral sermon for Mr. Love on the Sabbath-day following after he was executed ... also four excellent doctrines and proposition to the Presbyterians and others to be by them practiced and meditated upon both morning and evening. Calamy, Edmund, 1600-1666. This text is an enriched version of the TCP digital transcription A32062 of text R23880 in the English Short Title Catalog (Wing C266). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 29 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A32062 Wing C266 ESTC R23880 07916377 ocm 07916377 40436 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32062) Transcribed from: (Early English Books Online ; image set 40436) Images scanned from microfilm: (Early English books, 1641-1700 ; 1200:11) A sermon preached by Mr. Edmund Calamy at Aldermanbury, London, Aug. 24, 1651 being a funeral sermon for Mr. Love on the Sabbath-day following after he was executed ... also four excellent doctrines and proposition to the Presbyterians and others to be by them practiced and meditated upon both morning and evening. Calamy, Edmund, 1600-1666. 5, [1] p. Printed for G. Horton, and published by a perfect copy, London : [1651?] Reproduction of original in the Union Theological Seminary Library, New York. eng Love, Christopher, 1618-1651. Bible. -- N.T. -- Acts VII, 60 -- Sermons. Sermons, English -- 17th century. Funeral sermons. A32062 R23880 (Wing C266). civilwar no A sermon preached by Mr Edmund Calamy at Aldermanbury London, Aug. 24. 1651. Being a funeral sermon for Mr. Love on the Sabbath-day followin Calamy, Edmund 1651 6054 47 5 0 0 0 0 86 D The rate of 86 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-11 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Judith Siefring Sampled and proofread 2004-02 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A SERMON Preached by Mr Edmund Calamy AT Aidermanbury London , Aug. 24. 1651. BEING A Funeral Sermon for Mr. Love on the Sabbath-Day following after he was executed . Containing these particulars : 1 The Person that fell asleep . 2 The Speech that he made , when he fell asleep . 3 What he did when he had finished his Speech . ALSO , Four excellent Doctrines , and Propositions , to the Presbyterians , and others ; to be by them practised and meditated upon both Morning and Evening . JOHN 11. 11. Our friend Lazarus sleepeth . PSAL. 116. 15. Precious in the sight of the Lord is the death of his Saints . London , Printed for G. Horton : And published by a perfect Copy . Mr. LOVES FUNERAL SERMON . ACT. 7. 60. the latter part . And when he had said this , he fell asleep . THese words contain in them the happy closure and upshot of Stephens life , wherein we have 3 particulars . 1. The person that fell asleep . 2. The Speech that he made , when he fell asleep . 3. What he did when he had finished his Speech . 1. We have the person that fell asleep , and that was Stephen : He was a man full of faith , and full of the Holy Ghost , as you may see , Act. 6. 5. He was the first Martyr that ever suffered for the cause of Christ ; hence I might gather this Doctrine , viz. Obs. That the best of men are subject to violent and unnatural deaths . Stephen that was full of the holy Ghost , was stoned to death , and Iohn the Baptist that was full of the holy Ghost from the very womb , was beheaded ; Peter was crucified , and so was Andrew ; Isaiah was sawed a sunder ; Ieremiah was stoned , and Zacharias was slain Between the Temple and the Altar . But I shall passe this . The second part of the Text , is the Speech that Stephen made when he fell asleep , Hoc dicto obdermivit , that is , when he had finished his prayer , He fel● asleep . Hence observe , Obs. That it is an excellent way to close up our lives with prayer . To die praying is a most christian way of dying . They stoned Stephen calling upon God . After this manner Christ dyed , he prayed , Father into thy hands I commend my spirit , and having thus said , he gave up the Ghost . This he did that it might be a patern to all Christians . Prayer is a necessary duty at all times , but especially when we are a dying ; and that for these three reasons . 1. Because when we are to die , we have most need of Gods help , for then the Devil is most busie , and we most weak . 2. Because when we are to die , we are to beg the greatest boon of God , that is , that he would receive us into his heavenly Kingdom . Now prayer is the chief meanes to obtain this mercy , for it is Porta Caeli , Clavis Paradisi ; the Gate of Heaven , a Key to let us in Paradise . Therefore we have great reason to die praying . 3. Because when a Saint of God is dying , he is then to take his last farewel of prayer . In Heaven there is no praying , but all thanksgiving ; there is no need in Heaven , therefore no prayer in Heaven . Now a Saint of God , being to take his leave of prayer , when he is to die , therefore it is fit he should die praying . I beseech you remember this pattern in the Text , St. Stephen died calling upon the Lord . Let us die praying , as that Emperor said , Oportet Imperatorem stantem mori ; so may I say , Oportet Christianum mori praecantem , it behoves a Christian to die praying . Quest . But what was the substance of Stephens prayer ? Answ. He prayed for himself , and he prayed for his persecutors . 1. He prayed for himself , Lord Iesus receive my spirit , ver ▪ 59. 2. He prayed for his persecutors , Lord lay not this sin to their charge , ver. 60. I will not enter upon this part of the Text , for it would swallow up all my time . Therefore I shall wave it , and come to the third part , which is that , that ( by Gods assistance ) I purpose to speak unto , viz. What Stephen did , when he had finished his prayer , When he had this said , he fell asleep , that is , he died . Behold here the magnanimity , the piety , and the Christian courage of Stephen . The people were stoning of him , and gnashing their teeth upon him ; and the good man dies with as much quietness of mind , as if he had died in his bed , He fell asleep , while they were stoning him . While he died he prayed ▪ and while he prayed he died . But what made Stephen die thus quietly ? Read the 55 verse , and you shall see the reason of it . Being full of the holy Ghost , he looked up stedfastly into Heaven , and saw the glory of God , and Jesus standing at the right hand of God . Behold ( saith he ) I see the Heavens opened , and the Son of man standing at the right hand of God , ready to receive his soul , and that made him die with such an ex●●●ordinary quietness of mind : Death in Scripture , especially the death of Gods Children , is often compared to a sleep . It is said of David , That he slept with his fathers . And it is said , 1 Thes. 4. 13 , I would not have you ignorant concerning them which are asleep ; that is , concerning them which are dead . And 1 Cor. 11. 30. For this cause many are weakly and sick among you , and many sleep ; that is , many die . This expression is a metaphricall expression , and will afford us many rare and precious instructions about death . And therefore ( the grace of God assisting me ▪ ) I desire to spend the rest of the time in the opening of this metaphor . The Observation is this . viz. That when a child of God dies , though his death be never so unnatural and violent , yet it is nothing else but a falling asleep : Or , The death of a child of God , though stoned to death . though burnt to ashes , though it be never so violent and unnatural , is nothing else but a falling asleep , When he had said this , he fell asleep . Somnus est mortis imag● , Sleep is the image of death . There are many notable resemblances betwixt sleep and death , some of which I shall speak unto at this time . 1. Sleep is common to all men ; there is no man can live without sleep . So it is true of death , Death ▪ is common to all , it is appointed for all men once to die : And therefore David said , He was to go the way of all flesh ; Statutum est omnibus semel mori , Omnibus est calcanda semel ●e thi●ia , All men must sleep the sleep of death , or else be changed , which is a metaphoricall death . 2. As sleep ariseth from the vapours that ascend from the stomack to the head , and tie the senses , and hinder their opperations ; so death came into the world by Adam s eating the forbidden fruit , and by the poisonfull vapour of sin , that brought death upon him . and all his posterity . By one man sinne entred into the world , and death by sinne ▪ and so death passsd upon all men , for that all have sinned , Rom. 5. 12. Had Adam never sinned , Adam should never have died : But in Illo die , said God . In that day thou eatest the forbidden fruit thou shalt die the death , Sinne brings omnimodam mortem , all kindes of death ; it brings death temporal , death spiritual , and death eternal . Now because all men are poisoned with the poison of sine , therefore all men must sleep the sleep of death ; It is sin that hath poisoned all mankind . 3. As a man when he goeth to sleep puts off his clothes , and goeth naked into bed : So it is with us when we come to die ; vve came naked into the world , and we must go naked out of the world ; As we brought nothing with us into the world , so we must carry nothing with us out of the world ; And therefore death in Scripture is called nothing else , but an uncloathing of our selves , 2 Cor. 5. 4. Death to a child of God , is nothing else , but the putting off his cloaths . The body of man is animae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vestiment●m , It is the souls cloathing ; and death is nothing else but the uncloathing of the soul ; it is just like a man going to bed , and putting off his cloths ; St. Peter cals it , The putting off our earthly tabernacle , 2 pet. ● . 14. Our bodies are the souls tabernacle , and death is the putting off of this tabernacle . B●loved ▪ when we come to die , we shall be stript naked of three things , 1. We shall be stript naked of all our worldly honour , riches and greatnesse . 2. We shall be stript naked of our bodies . And 3. Which is above all , we shall be stript naked of our sins . And that is the happines of a child of God , he shall put off , not only his mortal body , but the body of sin . 4. In the fourth place observe , As no man knoweth the time when he fals asleep , a man fals asleep before he is aware : So no man can tell the certain time when he must die . There is nothing so certain as that we must die , nothing so uncertain as the time when we shall die ; Death comes suddenly even as sleep comes upon a man before he is aware . 5. Observe , As Children and infants , because they do not know the benefit of sleep , are very loth to go to sleep , many times the mother is fain to whip the childe to bed ; even so it is with most of Gods people , because they do not study the benefit of death , That death puts an end to all our miseries and sins , and opens a door to let us in unto everlasting happiness , and that we shall never see God or Christ before we die ; I say , because Gods people do not study the benefit of death , therefore they are like to little children , loth to die , loth to go to bed . And therefore death is called The King of terrors . Death is terrible to many of Gods children , because they are but infants in grace , and because they do not know the benefit of death . 6. Observe , As when a man is fast asleep , he is free from cares , and troubles ; Let it thunder ( as it thundred not long since , as you know ) yet a man that is fast asleep , while he is asleep he hears it not ; Let the house be on fire , while the man is asleep , he sees it not , neither is he troubled at it . So it is with the death of Gods children , when Gods children sleep the sleep of death , they are free : from the thunder of this world , they are free from all cares , from all troubles ▪ they go to their grave● as to their beds , and rest in quietness , and are not sensible of any troubles that are in the 〈◊〉 . When a child of God sleeps the sleep of death , he doth not feel , nor is he sensible of any of the cal●mities or sad providences of God upon the earth . 7. When a man goeth to sleep , he goeth to sleep but for a certain time , in the morning he awakes out of sleep . So it is with the sleep of death ; and therefore death is called a sleep , because we must all awake in the morning of the resurrection . We are in the grave , as in our beds and when the trumpet of God , and the voice of the Archangel shall sound , we shall all rise out of our grave , as out of our beds . Death is but a sleep for a certain time . 8. Sleep is a great refreshing to those that are weary and sick , and when the sick man awakes , he is more lively and chearful then he was when he fell asleep ; and therefore sleep is called Medicus laborum , redinte gratio virium , recreator corporum , The great Physician of the sick body , the redintegration of mans spirits ; the reviver of the weary body . And so it is with death , when Gods people awake out of the sleep of death , they shall be made active for God , then ever they were before ; when you lie down in the grave , you lie down with mortal bodies ; It it sown a mortal body , but it shall rise up an immortal body , it is sown in dishonour , but it shall rise up in honour ; it is sown a natural body , but it shall rise up a spiritual body . 9. As in the morning , when we arise out of our beds , we then put on our Cloathes . So in the morning of the resurrection , we shall put on a a glorious body , like to the glorious body of Jesus Christ , we shall put on Stolam immortalitatis , the garment of immortality . 10. As no man when he layeth him down to sleep , knoweth the direct time when he shall awake . So no man can tell when the resurrection shall be . They do but couzen you , who say , that the general resurrection shall be such or such a year ; for , as no man can know the minute when he shall awake out of his natural sleep , no more can any man know when we shall arise from the sleep of death . 11. It is a very easie thing to awake a man out of sleep , it is but jogging of him and you will quickly awake him . 12 As when a man ariseth in the morning , though he hath slept many hours ; may , suppose he could sleep 20 years together , yet notwithstanding , when he awakes , these 20 years will seem to be but as one hour unto him . So it will be at the day of Judgment , all those that are in their graves , when they awake , it will be tanquam somnus unius horae , but as the sleep of an hour unto them . Lastly , and most especially , As sleep seizeth onely upon the body , and the outward senses , but doth not seiz upon the soul , the soul of man is many times most busie , when the man is asleep ; And God hath heretofore revealed most glorious things to his children in dreams , when they have bin asleep ; God appeared unto Abraham and many others in dreams , the body sleeps , but the soul awakes ▪ So it is with the sleep of death , the body , that dies , but the soul doth not die . There are some men that are not afraid to teach you , That the soul sleeps as well as the body , and that when the body dies and fals asleep , the soul likewise continues in a dull Lethorgy veternoso s●mno correptus , neither capable of joy nor sorrow , untill the resurrection . Beloved , This is a very uncomfortable , and a very false Doctrine . They indeavour to prove it from my Text , they say , That Stephen when he died fell asleep ; It is true in regard of his body , he fell asleep , but his soul did not fall asleep , that which was stoned fell asleep , which was his body onely ; for when he was stoning , he saw Jesus Christ standing ready to receive his soul into heaven ▪ Lord Jesu● saith he ▪ receive my Spirit . Stephens soul could not be stoned , though his body was stoned . So when Jesus Christ was crucified , his soul was not crucified ▪ I mean , when his body was killed ▪ his soul was not killed ▪ indeed he did endure torments in his soul , which made him cry out , My God , my God , why hast thou forsaken me ? But yet his soul did not die . So when Stephen died , his soul went to Christ . It is true , when a child of God dies the soul goes to sleep ; How is that ? The soul goes to sleep in a Scripture-sense , that is , it goes to rest in Abrahams bosom ( O blessed sleep ) it goes ●o rest in the imbraces of God , it goes into the arms of its Redeemer , it goes to the heavenly Paradise , it goes to be alwayes present with the Lord . But take heed of that wicked opinion , to say ▪ that the soul sleeps in an Anabaptistical sense ; that is , That i● lies in a strange kind of Lethargy , neither dead , nor alive ; neither capable of ioy nor sorrow , untill the resurrection . Though Stephens body fell asleep , yet his soul did not fall asleep , but immediatly went unto Jesus Christ in Heaven . Thus I have given the Explication of the words . Now give me leave to make some Application of all unto our selves . Vse 1 ▪ If the death of Gods children be nothing else but a falling asleep , then let this comfort us against the deaths ▪ of our godly friends , though they die unnatural and violent deaths , though they be stoned to d●ath , though they be burnt to ashes ▪ though they be sawn asunder ▪ &c Here is a message of rich consolation , which as a Minister of Christ I hold out unto you this day viz ▪ ●hat the death of a child of God , let it be after what manner soever it will , it is nothing else but a falling asleep ; he goes to his grave ▪ as to his bed ; and therefore our burying places are called 〈◊〉 ▪ dormitoria ▪ our sleeping-houses . A child of God when he lies he lies down in peace , and enter● into his rest ▪ And , as a man , when he is asleep , is free from all the cares and troubles he hath in the day time ; So the people of God , when they are fallen asleep , they are free from all the miseries and calamities , crosses , losses and afflictions that we are troubled withall ; Therefore give me leave to say to you , as Christ did to the women that followed him to the Cross , bewailing and lamenting of him , O daughters of Ierusalem , weep not for me , but weep for your selves , and for your children . So say I , O weep not for those that are dead in the Lord , that are fallen asleep in Jesus Christ , they are at their rests , they do not know the troubles that we are troubled withall , Abraham remembers us not ; They are not sensible of our miseries and afflictions , let us weep for our selves , and for the miseries that are coming upon us ; and let us know , that when Gods children die , they do but lie in their beds untill the morning of the resurrection , and then they shall put on stolam immortalitatis , the garment of immortality , and their bodies shall be made like unto the glorious body of Jesus Christ . And know one thing more , which is all in all , viz. That when the body of a child of God fals asleep , his soul immediatly goes into the arms of Christ , and there lives for ever in the imbraces of Jesus Christ ; though the body fals asleep , yet the soul is received into Abraham's bosom . I beseech you comfort one another with these words . Vse 2. Let me beseech the people of God that they would look upon death , not as it is presented unto us in Nature's Looking-glass , but as it is set down in a Scripture-dress . Nature presents death in a very terrible manner ; and it is true , death is very terrible to a man out of Christ ; but to you that are in Christ , the sling of death is taken away , death is nothing else but a quiet and placid sleep , putting off our clothes , and a going to bed till we awake in the morning of the resurrection . Death to a child of God is nothing else but a putting off his earthly tabernacle . A going from an earthly prison into an heavenly palace , a hoising up sail for Heaven . The letting of the soul out of prison , as a bird out of the cage , that it may flee to heaven : A change from a temporary hell to an eternal heaven . A going out of Egypt into Ganaan , and therefore called exodos 2 Pet. 1. 15. is not mors hominis , but mors peccati , not the death of the man , but the death of his sins . It is Sepultura vitiorum : It is the pilgrims journeys end , the sea-mans haven ; an absence from the body , and a presence with the Lord . Let all Gods people look upon death through Scripture spectacles , and consider it as it is sweetly represented in this Text ! Remember blessed Stephen stoned to death , and yet falling asleep . And remember also that excellent saying of Austin , That a child of God should be as willing to die as to put off his cloaths , because death is nothing else to him but a sleep , and a departure from misery to everlasting happiness . Vse 3. To beseech you all every night when ye go to bed , to remember this text , and especially to remember these four things . First , When you are putting off your cloaths , remember that you must shortly put off your bodies . And Secondly , When you go into your beds , remember that it will not be long before you must go down into your graves . And Thirdly , When you close your eyes to sleep , remember that it will not be long before death must close your eyes . And Fourthly , When you awake in the morning , remember that at the resurrection you must all arise out of the grave , and that the just shal arise to everlasting happiness , but the wicked to everlasting misery . It is a saying of an Heathen man , That the whole life of a man should be nothing else but Meditatio mortis , but a meditation of death . And it is the saying of Moses , Deut. 3. 29. O that men were wise that they understood this , that they would consider their latter end . Beloved , it is the greatest part of wisdom every day to remember out latter end ; That man is the onely wise man , and happy man in life and death , that is ever mindful of his death . Quest . But before I make an end , I must answer one Question , viz. Whether the death of the wicked be not in Scripture compared to a sleep , as well as the death of the godly ? Answ. I answer , That wicked men in Scripture are said to fall asleep when they die . It is said of idolatrous Ieroboam , That he slept with his Fathers . Of Baasha and Omri , those wicked Kings , That they slept with their Fathers . Quest . But then the Question will be , In what respect is the death of the wicked compared to a sleep ? Answ. Even as a man which is asleep , sometimes hath no benefit , rest , or ease thereby ; when the sick man awakes he is many times more sick then he was before he went to sleep : Some men are much disquieted in their sleeps by hideous and fearful dreams ; Nebuchadnezzar when he was asleep , had a most scaring dream , and when he awoke , he was amazed therewith . So it is with a wicked man ; Death to a wicked man is a sleep , but it is a terrifying sleep , the soul that goes immediatly to hell , where it is burned with fire that never shall be quenched , and where the worm that never dies is always gnawing upon it . The body , that indeed lies in the grave asleep , but how ? even as a malefactor that sleeps in prison the night before he is executed , but when he awakes he is hurried and dragged to execution : so the wicked man fals asleep in death ; but when he awakes he awakes to everlasting damnation . But now a child of God , when he sleeps the sleep of death , he sleeps in his Fathers house ; and when he awakes , he awakes to everlasting happiness . Vse 4. And this makes way for the fourth and last Use , which is a Use of very great consequence . And it is to beseech you all , that you would labour so to live , that when you fall asleep , you may sleep an happy sleep . There is the sleep that the wicked man sleeps when he dies , and there is the sleep that the godly man sleeps when he dies . Now I beseech you , labour so to live , that when you fall asleep , your sleep may be an happy sleep unto you , that when you awake in the morning of the resurrection , it may be an awakening unto you . Quest . But then the great question will be , How shall I do this ? I shall give you four or five helps for this . 1. If you would sleep an happy sleep at death , then you must labour to sleep in Jesus Christ . It is said , 1 Cor. 15. 18. Then they also which are fallen asleep in Christ . And 1 Thes. 4. 14. If we believe that Iesus died and rose again , even so them also which sleep in Iesus , will God bring with him . What is it to sleep in Jesus ? To sleep in Jesus is to die in the faith of Jesus Christ . 2. To sleep in Jesus , is to die with an interest in Jesus Christ , to die as a member of Christ united to him as our head . For you must know , that the dust of a Saint is part of that man who is a member of Jesus Christ , and every believer when he sleeps in the dust , he sleeps in Jesus Christ , that is , he lies in the grave and his dust is part of Christ mistical , and Christ as an head will raise it up , and cannot be compleat ●●out it . Now then , if ever you would sleep an happy sleep , labor to get a real interest in Christ , labour to live in Christ while you live . And then when you fall asleep , you shall be sure to sleep in Jesus . There are many would have Christ to receive their soules at death , and that say with dying Stephen , Lord Iesus receive my spirit : But if ever you would have Christ to receive your souls when you die , you must be sure to receive him into your souls whilst you live , if ever you would have him to receive you into heaven , you must receive him into your hearts . No man makes a will , but he saith , Imprimis , I bequeath my soule unto Jesus Christ my Redeemer But how dost thou know that Jesus Christ will accept of this Legacy ? If thy soul hath not Christs Image upon it , if it be not regenerated and renewed , Jesus Christ will never own it ▪ Thou maist bequeath it unto Christ , but the Devil will claim it , if thy soul hath the Devills Image upon it , if it be a swinish , polluted , unbelieving , unregenerate sou● , thou maist bestow it upon God , but the Devil will recover it out of Gods hands : pardon this expression , it is not mine , but St. Austins . Beloved , if ever you would raign with Christ when you die , he must reign in you whilst you live : and if ever you would sleep an happy sleep , you must live in Jesus that you may sleep in Jesus . Secondly , In the second place , if ever you would sleep an happy death , then you must take heed of overcharging your selves with worldly cares . A man that is full of oares cannot sleep : therefore when men would sleep , they lay [ as the Proverb is ) all their cares under the pillow , O take heed of overmuch carking . Thirdly , If ever you would sleep an happy sleep when you die , you must take heed of sucking too much of the pleasures of this life ; A man that eats a full supper , will sleep very disquietly , therefore they that sleep quietly use to eat but light suppers ; for when a mans 〈◊〉 is over charged , it takes away his sweet sleep from him . So if ever you would sleep an happy sleep , when you come to die● , O take heed of sucking too much of the pleasures of this life ; take heed of eating too large a meal of worldly delights , and of creature comforts , these worldly pleasures will make the sleep of death unquiet unto you . Oh let no Dalilah's lap , deprive you of Abrahams bosom . Remember that David by Bathsheba's imbraces , lost the imbraces of God , I mean , the sense of the imbraces of God , the joy and comfort of them . Fourthly , If ever you would sleep an happy sleep in death , then labour to work hard from Heaven while you live . Oh how delightfull is sleep to a weary man ? When a man hath taken pains all the day , as the Traveller that hath travelled all the day , or the Ploughman that hath been at work all the day , how quietly , how soundly doth he sleep in the night ? O Beloved ! If ever you would sleep an happy sleep at death , then labour to work out your salvation with fear and trembling , and give all dilligence to make your Calling and Election sure . The more you labour for Heaven the better , the sweeter will your sleep be when you come to die . And remember this , That as much sleeping in the day time , will hinder a mans sleep at night ; So you that idle away the time of your providing for Heaven in this your day , you that sleep away the minute upon which eternity doth depend ▪ Oh , you will take a sad sleep when death seizeth upon you , Take heed therefore of sleeping whilst you live , that so your sleep in the night of death may be comfortable to you . Lastly , If ever you would sleep an happy sleep when you die , then take heed of the sleep of sinne ; Sin in Scripture is compared to a sleep , Awake thou that sleepest , that is , thou that sinnest . Sin is such a sleep as brings the sleep of death . Sin brings the first death , and sinn brings the second death ; All miseries whatsoever are the daughters of sinn . If you would sleep an happy sleep , and have an happy awakening at the Resurrection , then take heed of the sleep of sinn , Awake thou that sleepest , arise from the dead , and Iesus Christ shall give thee life , 5. 14. So Rom. 13. 11 , 12 , 13. with which I will conclude ; and I pray you mark it well , for it was a Text that converted Saint Augustine , Knowing the time , Beloved , that new it is high time to awake out of sleep , for now is our salvation nearer then when we believed : The night is far spent , the day is at hand , let us therefore cast off the works of darknesse , and let us put on the arm●ur of light ; Let us walk honestly as in the day , not in roioting and drunkennesse , not in chamberin● and wantonnesse not in strife and envying , but put you on the Lord Iesus Christ , and make provision for the flesh , to fulfill the lusts thereof . 
A32083	----	A funeral sermon preach'd at the internment of Mr. Samuel Stephens for some time employ'd in the work of the ministry, in this city : who departed life the fifth of January, 1693/4 in the twenty eighth year of his age / by Edmund Calamy. Calamy, Edmund, 1671-1732. 1694 Approx. 44 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A32083 Wing C271 ESTC R10147 11672975 ocm 11672975 48060 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32083) Transcribed from: (Early English Books Online ; image set 48060) Images scanned from microfilm: (Early English books, 1641-1700 ; 526:6) A funeral sermon preach'd at the internment of Mr. Samuel Stephens for some time employ'd in the work of the ministry, in this city : who departed life the fifth of January, 1693/4 in the twenty eighth year of his age / by Edmund Calamy. Calamy, Edmund, 1671-1732. [4], 31 p. Printed for Abraham Chandler ..., London : 1694. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stephens, Samuel, 1666 or 7-1694. Bible. -- N.T. -- John IX, 4 -- Sermons. Funeral sermons. Sermons -- English -- London -- 17th century 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2004-12 Mona Logarbo Sampled and proofread 2004-12 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A Funeral Sermon , Preach'd at the Interment of Mr. SAMVEL STEPHENS , For some time Employ'd in the Work of the Ministry , in this CITY . Who departed this Life the Fifth of January , 1693 / 4. in the Twenty eighth Year of his Age. By EDMVND CALAMY . 1 Pet. 1.24 . All flesh is as grass ; and all the glory of man , as the flower of grass : the grass withereth , and the flower thereof falleth away . Psal. 103.16 . For the wind passeth over it , and it is gone ; and the place thereof shall know it no more . LONDON , Printed for Abraham Chandler , at the Chyrurgeons-Arms , in Aldersgate-street , MDCXCIV . TO THE READER . THou hast here an awful Providence to draw forth and exercize thy solemn Thoughts : A Person Young , Strong , Healthful , and of no ordinary Hopefulness and Proficiency in what might render him a Light and Blessing to and in his Generation ; but soon cut down by a malignant Fever . I knew him intimately , and greatly valu'd him ; and , by my free and frequent Conversation with him , I found him Apprehensive , Inquisitive , Receptive of things in their Evidences , Attentive to what was said , Calm and Modest , but Pertinent in his Replies ; and prone to consider Seriously of Matters . But yet the Concernedness of his Soul for Holiness and Heaven , drench'd in a Scrupulous Temper , did too exorbitantly agitate his Imagination , or Fancy ; the strength whereof was his bewail'd Vnhappiness . For though his Conscience was tender , and his Life blameless , and his Industry evidently great in the pursuit of Things Eternal ; yet was he rarely ( if ever ) free from urgent Doubts and Fears : yet not discernible to any , until related by himself unto some few ; and among these , to me ; to whom his Resorts were very frequent , free , and grateful : for his ordinary Conversation was not morose , but pleasant and profitable ; though , through Self-diffidence and Suspicion , he both kept guard , and much reflected on himself , rather to Censure , than to Exalt himself in his own Conceit , or to extort Self-Commendation from Others . He is Dead : Neither was Providence long about this fatal and awakening Work. Through Providential Conduct , the Author of this Sermon thus entertain'd a great and attentive Auditory , at the Funeral Solemnity of the Deceased . The Composer of this Sermon ( my Dear and Worthy Fellow-Labourer in the Gospel ) I could copiously Commend , but will not : He is well known to be more prest by me , and others , than forward of himself to make this serious and useful Sermon publick . The First-Fruits of an hopeful Harvest are not the worse for being early , but the better . Young Timothy , when deserving it , was Commended even by St. Paul , that great Apostle . And Grace , I hope , will keep him safe and humble ; and I beg it may do so . But — Manum de Tabula — God's Word and Providence have their loud Call , and solemn Errand to us all . Oh! Hear , Prepare , Fulfil , Dispatch , Pray , Wait and Hope ! The Iudge is at the Door ; the End of all Things is at hand ; we little know when , how near , or how . A Fever ( such as made this Spectacle of Mortality ) may quickly send us after him , who is lately gone unto the Grave : And what comes next ? Pardon me , Reader , if I vent my very Heart and Wishes in these borrow'd Strains : O Deus ! aut nullo caleat mihi Pectus ab igne ; Aut solo caleat pectus abigne tui . Languet ut illa Deo , mihi mens simul aemula languet ! Coelitus ut rapitur ! me violenta rapit . Ut Paveam scelus omne , petam super omnia Coelum ; Da mihi Fraena Timor , Da mihi Calcar Amor. Luctibus Caetera & Suspiriis . LONDON , Jan. 15. 1693 / 4. Thine in and for the Lord , Whilst Matt. Sylvester . A Funeral Sermon , &c. A Funeral Solemnity ( my Friends ) is an awful Thing ; apt to dispose the Minds of those who are in any wise Thoughtful for Serious Impressions : and therefore affords an Opportunity for pursuing an Exhortation to Piety and Religion , with good Advantage . Though Funeral Orations had their Rise from Heathenish Vanity , yet may they ( provided all unjust Commendation of the Dead , and servile Flattery of the Living , be avoided ) be exceeding useful , even among Christians , in helping to make the Survivers better ; there being nothing that more promotes the Amendment of our Lives , than the serious Consideration and Improvement of the Departure of Others , who are snatch'd away by Death , both on our Right-hand and Left , leaving us behind , who Our Selves also must shortly follow . We have now before us the Corps of one , who , a Fortnight ago , might rationally have hop'd to have liv'd as long as most here present ; One that a few Days ago was Hale and Strong , Healthful and Vigorous , Aimable and Pleasant , Well-Accomplish'd and Useful : But a mortal Distemper seiz'd him , his Strength was on a sudden baffled , and all his Plenty of Spirits exhausted ; he is crush'd like a Moth , his Serviceableness is at an end ; and we are now going to commit his desented Carcass to the Earth , the grand Principle of its Composition . Who that will give way to Consideration , but must hereupon be provok'd to take up some such Resolution as this ? By the help of God , henceforward , whatever I neglect , I 'll mind my main Concern ; I 'll do what I have to do in this World without Delay , since I know not how soon Death may surprize me , and summon me to Judgment ? 'T is the engaging us to make and keep such a Resolution as this , which ( humbly imploring Divine Assistance ) I at present aim at : And in order thereto , I have pitch'd , for the Subject of my Discourse , on that Passage of Holy Writ which we meet with in JOHN ix . 4 I must work the works of him that sent me while it is day ; the night cometh when no man can work . WHich are the Words of our Blessed Saviour , ordinarily taken as spoken by him with reference to Himself , discovering his steady Purpose of managing that great Concern for which he came into the World with the utmost Speed and Diligence ; and more particularly , his Resolvedness to do as many beneficial Miracles as the short time of his stay here below would allow him . But waving this Sence , I shall consider them as having a general Aspect ; setting before us all that which is our plain Duty , and should be our resolved Purpose . For which Acceptation , ( besides the Obligation we are under to a Resemblance of our Blessed Lord , in this , as well as in other Respects , ) I think I have sufficient Ground , in that , according to one of the most valuable Copies * of the New Testament this day in the World , this Passage should be thus render'd , We must work the Works of him that sent us . And indeed , a transient Animadversion of the Circumstances of this Verse , will suffice to satisfie us , that it hath nothing in it peculiar to our Saviour ; but that he took a convenient Occasion to make his Followers sensible how much they were concern'd , according to their different Capacities , to do the Work that God had set them , in the Time that he had given them , which is short , and very uncertain , and therefore carefully to be improv'd ; and that he might insinuate this the better , he brings Himself in for Company . I shall not go about to try whether or no I could , on a Subject so circumstantiated as this , give you a learned and florid Discourse ; but shall only endeavour to be a plain Echo of that Providence which is the sad Occasion of our present Concourse , in laying before you , in distinct Propositions , the several Truths which these Words contain ; of which I shall afterwards make a brief Improvement , both General and Special . Now the Truths which these Words naturally present to our Thoughts , are such as these that follow . I. That we are all sent into this World by God. We must work the Works of him that sent us . We came not hither of our selves : We came not by Chance : Our Production's owing to an Agent infinitely Powerful and Wise ; who though he did not immediately create us out of Nothing , yet order'd dispos'd and actuated those Natural Causes by whose Concurrence we were form'd . One would wonder how any that have the least spark of Reason , should ever let it enter into their Thoughts , that so Noble a Being as Man should be the Workmanship of fortuitous Chance , when we see Men rising up in the World , Age after Age , in a stated Order . And as for that Term of NATURE , of which some are so fond , if they mean by it any thing distinct either from the Author , or the settled Order of Things , they introduce by it a Being of whose Existence they can give no Evidence . But let our Wits argue as long as they please , we may securely defie them to give any Account , how it should come about , that when it was but a little while ago altogether Indifferent whether such Beings should ever have been , or not , one Generation should now so statedly succeed another ; unless they 'll own the Agency of the Great Creator of all Things , the free Efflux of whose superabounding Goodness gave the first Rise to the World. 'T is He that manifestly gives Natural Causes their Vertue , sets them on Work , bounds their Influence , determines their Effects , and over-rules and manages them in all their Productions . So that , as Things are now disposed , we as much owe our Beings to God , as we should do , if , by virtue of his Almighty Word , we should in an instant start out of Nothing . 'T was He that first shap'd us in the Womb ; as we may see , Psal. 139. 14 , 15 , 16. 'T was He that brought us out of our first strait Confinement , into so large and noble an Habitation as that of this Visible World , Psal. 71. 6. 'T is on Him that we subsist all the time that we are here , and therefore we may be assurd He sent us hither . II. A Second Truth these Words afford , is this ; That we have all of us Work to do here . And need I go to prove this to you ? Do we not see all the Creatures , in their several Ranks , according to their Capacities , at work about us ? Do we not find that we have Active Natures , Noble Powers , Large Capacities , and Boundless Cravings ? And can we then think that we were design'd to be Idle ? Should we indeed look into most Mens Lives , we should be apt to think either that we have nothing at all , or nothing of any Consequence to do in this World. But let 's but look ●ound about us , or into our selves , and we shall soon be satisfy'd that such active Natures as ours must have an Employment . A Wise Being can never produce Powers to no purpose ; a Capacity , without setting it a work : We must have some Work or other to do , or else we should be useless Impertinencies , and insignificant Cyphers in the Creation of God. Neither can our Work be at our own Choice ; we cannot be free to do what we please . It naturally belongs to Him that gave us our Powers , to employ them ; to Him that sent us into the World , to allot and cut out proper Work for us in it : And whenever we pretend to cut out Work for our selves , we arrogate to our selves the Prerogative of our Maker ; who being an infinitely Wise Agent , and having made us capable of Working , hath designed Work for us ; and that such Work as is every way suitable to the Dignity , Excellency and Ability of our Natures . Now , it 's well worth our serious Consideration , what Work it is God design'd us for . And this is a Thought which the greatest Part of the World seldom , if ever to any purpose , harbour ; and therefore 't is no wonder that their Lives are so disorderly , confus'd , and unaccountably extravagant and foolish . I doubt not but there are some Hundreds and Thousands to be found , who never spent one half Hour , in all their Lives , in deliberate Thoughtfulness about the Work for which they were made , and sent into the World. For , can any Man , who will allow himself soberly to weigh Matters , ever think that so Noble a Creature as he should have no other Work in this World , than to build Houses , and plant Vineyards ; take his Pleasure , and live at his Ease , indulging his Appetites , gratifying his Senses , and pampering a short-liv'd Body ? to prog for Wealth , and weary himself in heaping together a few Bags of perishing Dust ? to hunt for Honour and Credit , Esteem and Applause among his Fellow-Creatures , together with whom he himself must shortly pass off this earthly Stage , so as to be quite forgotten ? Can any One , I say , that will give himself leave to think , imagine this to be Work fit for so Noble a Creature as Man to be sent into this World for ? And yet of how great a Part of Mankind , in all Ages , hath this been the sole Employment ! Oh , for God's sake ! let us be wiser : Let 's but open our Eyes a little , and we shall soon discern quite otherguess Work than this for us to mind . Should I attempt here to be particular , I should soon expatiate beyond the Bounds of a single Discourse : Let me desire you therefore , in short , to observe , that the Work which we have to do in this World , is either Common or Special . The great Work that is common to us all , is , while we are in this World , to prepare for another ▪ this Life not being in order to it self , but in order to a better Life . We are sent into this World to be prepar'd , qualify'd , dispos'd and fitted for the noble and refin'd Enjoyments of another State , for which we are design'd ; to live a Life of Faith and Patience , that in due time we may be admitted to a Life of Glory . And a greater Work this is than we are ordinarily aware of : But herein lies the main of it : We are to get our Spirits refin'd , and a New and a Divine Nature convey'd into us ; without which , we can never be capable of a Divine Life . In order hereto , there 's a great deal of Knowledge to be gotten : We must know the God that made us , and in the Enjoyment of whom our Happiness lies : we must know our Apostacy from him , with its sad Effects : we must know the Means of our Recovery , and use them . And here comes in Jesus Christ , whom we must know and use in all his Offices : We must know what He was by the Father design'd to do for us ; what Advantages he hath procur'd us , and on what Terms . To which Terms we must take care to come up ▪ we must heartily return to God , through his Son ; give up our selves to our Lord Redeemer's Conduct ; obey the Laws that he hath given us ; use all the subordinate Means that he hath appointed us ; believe and trust in the Promises that he hath made us ; follow the Example that he hath set us ; and depend on the Assistance of that Spirit which he hath purchased for us : We must be continually fighting against the three grand Enemies of our Happiness , the Flesh , the World and the Devil : we must improve all our Faculties , Talents , Abilities , Mercies , Relations , and Enjoyments , for God , like Accountable Creatures ; and do all the Good we can to Others . This is the Work that lies upon all our hands : without doing which , we live in vain ; we answer not the Ends of Life . But besides this General , there 's Special Work to which God calls some . And this is either Ordinary or Extraordinary : and each of them is of several sorts , which I shan't stay to enumerate : but among them all , there 's none more Awful , Sacred and Tremendious , than the Ministerial Employment ; and none lie under a greater necessity of Diligence , Care and Industry ; none stand in need of more Assistance from Above , than those who are call'd to , and employ'd in it . That is a Work , indeed , in it self , unfit for Humane Hands ; and yet it must be undertaken and done when God calls to it : and his Goodness is wonderfully seen , in spiriting and fitting any mortal Men , in any tolerable Degree , for it ; assisting them in it , and carrying them through it . But 't is but few who have a genuine Call to such Work as this ; nor are all fit to Judge of the Dueness of a Call to it : But to the former we are all Call'd , and we must do it ; 't is required of every one of us , by God that sent us hither . And so much for the Second Observable . III. The Third thing observable , is this ; That God gives us a Day in which we may do our Work. We must work the Works of him that sent us , while it is Day . Which implies , that we all have a Day to work in . God is not , in any case , like the Egyptian Task-masters , who requir'd Bricks without Straw . He 'll give us Time to do the Work he 'll require at our hands . The great Difficulty here , is , with reference to those who die in Infancy , or at any time before they come to Years of Discretion . What Time , may in be demanded , have such as they to do any Work in ? Whereto I reply , That God expects no Work of any sort , of any , for which he gives not Time and Capacity . As to the Eternal State of Dying Infants , if that be farther enquired , into , we can say no more than this , That those of them who sprang from truly Pious Parents , are reckon'd as a Part of their Parents ; and therefore their Parents right acquitting themselves in the Work that God set them , is available for their Good ▪ But as for those of them whose Parents are Irreligious , who have not done the Work for which God sent them into the World , the Scriptures give us no Account ; and therefore we may and should be content to be ignorant what becomes of them . But as for us ( my Friends ) we have a Day afforded us ; and therefore afforded , that we may Work in it . In whatsoever sence well take the Day , we have it : we have Life prolong'd , Offers and Seasons of Grace continued , God's Patience waiting , and his Spirit striving : Some of us have had a long Day of it : We , blessed be God , have Time , and Health , and Strength ; Oh! that we had Hearts to do our Work ! IV. A Fourth Observation is this ; That this Day of ours is but short . We must Work while it is Day . That implies it won't last long ▪ Which , it 's manifest , is principally meant of the Time of Life , which is but short . And this is a common Theme of Complaint with some ; yet as much Forgotten and Overlook'd by others , as if they did not believe it . How mournfully shall we hear some complain , that we no sooner pass through helpless Infancy , and inobservant Childhood , and come ; after much Pains and Toil , to get some tolerable Fitness for Service in the World , but we are presently gone ; our Days at an end ? And yet how carelessly and negligently do the most live ? just as if they thought their Day would last always ? But what little Reason is there for the former Complaint , when our Day suffices for our Work ? And how unaccountable is the latter Instance of Folly , when our Day , if prolong'd to the utmost Period , is so exceeding short ? If we 'll but look into Scripture , we shall see things brought in as Emblems of it , that are the most short , brittle and fading , that the whole Creation can furnish . Let 's consult the Experience of Mankind , in all Ages , and see if our Working-time be not short . How easily may a Man , when the Sun Rises in the Morning , fore-see its Setting , when the Light will be succeeded by Darkness , the Day by Night ? As easily may we , while in Health , and Strength , and Vigour , fore-see an approaching Death . How short is our Day , compar'd with the Days of Eternity ? even infinitely less than a single Moment , compar'd with the whole World's Duration . Nay , what is our Day now , to that of those who liv'd in the first Ages of the World , but as a short Dream , compar'd to a long Summer's Day ? This Point were easily illustrated and prov'd ; but it needs neither , so much as Improvement . And so doth , V. The Fifth Observable , which is this ; That our Day is not only Short , but Uncertain . For thus much that Passage also implies , We must work while it is Day . Which seems to intimate , that it may , for ought we know , last but a very little while ; it may expire e're we are aware . And can there be any thing more evident than this ? when so many Thousands of unforeseen Casualties , Disorders or Distempers may put an end to it ? Let 's look abroad into the World , and we shall find some of all Ages daily Dying . Who then can tell at what Age his Day may end ? at what time his Sun may set ? I need look no further for a sensible Conviction of this , than the Corps before us ; the Looking on which , may ( and will , if we consider Circumstances ) satisfie us all that our Day 's uncertain . But yet , VI. In the Sixth and Last place , though that be Uncertain , this is most Certain , That a Night will , sooner or later , overtake us all , in which no Work can be done , but we must receive our Wages . Let our Day be never so bright and clear , some time or other the Shadows of the Evening will overspread us ; our Sun will set , and Night will come ; a Night in which no man can work . After which , nothing more can be done , in order to a Preparation for Happiness , or an Escape of Misery ; in which no more Means can be us'd , in order to our Amendment ; no more Knowledge can be gotten , that can do us any Good : after which , no further Opportunity will be afforded us of repairing to , and making use of Christ ; and no further Time of Trial allow'd us . Which is as certain , as 't is , that 't is appointed to all men once to die ; of which we may be as certain as we are , that now we live . The Day 's our Working-time ; when the Night comes , we must expect to receive our Wages . Thus we find it was in the Parable of the Labourers , recorded in the Twentieth Chapter of St. Matthew's Gospel , and thus 't will be with us . When God hath waited upon us , and given us as long a Day as he thinks fit , he 'll then call us to an Account , what Work we have done ; how we have behav'd our selves . If we have done the Work for which God sent us hither , he 'll Commend and highly Reward us . If we have not done it , his very Look will strike us through with Ternour , and he 'll severely punish us : For he will render to every one according to their Works . As you may see more at large , if you please to consult Rom. 2. 6 , and the following Verses . And thus much may suffice for the Doctrinal handling of the Words ; the Improvement follows : which might be manag'd to good purpose several ways : But that I may keep within bounds , I 'le reduce what I would say for general Improvement to these two Heads . If these things be so , then certainly it becomes us all , 1. To improve the day we have to work in to the best advantage . 2. Often to think of , and seriously to prepare for an approaching night . 1. Then , Let us manage and improve the day we have to work in , to the best advantage that may be . I 'm satisfy'd there 's scarce any one among us all , but if ask'd , would say , that we heartily believ'd the forementioned Truths : that but who almost lookt into our Lives could believe us when we say so ? Should we every one of us set our selves down seriously to examine what we have done of the work that we were sent into the world for ( to do which would be a great instance of our wisdom ) , what a poor account should we bring in ! How much of our day have we spent in doing nothing ! how much in that which comes to nothing ! Nay , how much have many of us spent in that which must , so far as it 's possible , be undone again ▪ or else we are eternally miserable ! How many of us have liv'd the half ; nay , two thirds ; nay , almost the whole of our day , and are yet to begin our great Work ? To what purpose then , I pray , have we liv'd all this while ! And as for those of us who have in earnest begun our work , how little of it have we done ? how is it done , as 't were by halves ? How little proportion doth our Diligence , and Industry , and Activity in it , bear to the momentousness and greatness of it , to the assistances we have , and the uncertainty we are at ? And shall we then refuse to think these things over again in our Secret Retirements ? and endeavour , by consideration , to drive them home into our Souls , till all the Powers we have , are awakened to the earnest doing of the Work of him that sent us , while the Day lasts , before the Night over-takes us ? Is our working Day so short , and can we then find any of it to lose ? Is it so uncertain , and shall we dare to delay ? Oh , if we have any sober Reason left , if we are not perfectly mad , besotted , and stupify'd ; if we would not in another State fruitlesly torment our selves for ever , let us improve our working time to the best advantage . That we may so do , let us , 1. Begin to work betimes ; Which if we could be prevail'd upon to do it , would bring unspeakable advantages with it . Oh , let none of us who think not our selves too young to live , or too young to die , think our selves too young to do that work for which we were sent into the world . The sooner we begin to work , the more ease and peace may we expect in our remaining days , and the more work may we hope to do . If we 'll begin to work in our youthful days , and hold on working , we may hope by the Divine Blessing to do Three times as much work as those , who , tho they should live as long as we , yet spend a third part of their day idly , without any ways answering the Ends of Life : And we might expect an increase of our Reward hereafter , proportionable to the increase of our work here . Night may overtake the youngest of us , and therefore we have Reason to go to work out of hand . And the more advanc'd any of us are in years , still the more Reason have we immediately to begin it , if we have not already done it . A delay in this case is dangerous , and may be our Ruin. O let 's therefore be idle no longer , but work the Work of him that sent us while it's day . 2. Let us carefully avoid all those things that would hinder us in our Work. The Weakness and Necessities of our Natures , in our present State , occasion a great many unavoidable Avocations from our great Work. Much of our short day 's cut off by Infancy , when we can do nothing ; and Childhood , when we are at most capable but of just beginning our Work ; By the time that must be spent in eating , and drinking , and sleeping , for the Recruit and support of our Bodies , and in Recreation that 's needful for our Health and Refreshment ; and a great many other things I might mention , which tho subordinate duties , yet are avocations from that great Work we were made for . We have no need therefore to be in love with Clogs , Impediments , and Embarrasments , as too too many seem to be . Let 's rather prudently endeavour to avoid them : if we have any , let 's as much as may be lay them aside : Let 's watch and strive against all the Encroachments they would make upon that time which ought to be spent in our great Work , like those that are in earnest for Heaven and another World. And , 3. Thirdly and Lastly , Let us work apace , and do as much Work as ever we can in so short and uncertain a time as we have to do it in . Our Day hastens , and so let our Work. Whatever our hand finds to do , let 's do it with our might ; as the Wise Man expresses it , Eccles. 9. 10. Were our day as long as Methusalah's , our work is such that we should have no time to lose . But when it is so short and uncertain , and we have such great and important Work to do , we had need double our diligence ; and if we 'll take this course , we shall have no Reason to complain of the Shortness of our Lives ; for he that does the work of Fifty or Threescore Years in Seven or Eight and Twenty , is happier than he that lives so long in the world . Oh , let 's earnestly endeavour to make such daily advances , as that our Work may be at an End as soon as our Day . 2. Let us often think of , and seriously set ourselves to prepare for an approaching Night . We are all ( my Friends ) endued with a Power of Foresight ; Let 's in this case make use of it : Let 's think with our selves , that as surely as 't is now Day with us , 't will e're long be Night ; as surely as we now live shall we shortly die ; and let 's endeavour to yield to the Power of such a Thought . Whenever we are tempted to Delays , to Negligence , Indifference and Remissness in our Grand Concern ; Let 's think how swiftly the Night is hasting towards us , and how earnestly Death is pursuing after us ; and let 's act as those that are in expectation of it . Let 's resolve with holy Job , that we 'll wait all the days of our appointed time , till our change come , Job 14. 14. Let 's not be so foolish as to hear of others Deaths , without reflecting on our own : To accompany others to their graves , without thinking that we must shortly follow them . Let 's Live in the day time as those that have night in their view . When the labouring Countreyman sees the night approaching , he 'l put to all his strength , and vigorously endeavour to finish his undertaken work ere the sun go down : Let us do so too ; and then be our day longer or shorter , our Night will be comfortable ; We may lift up our Heads with joy . But on the contrary how doleful will our night be if we work not in the day time ! How dismal a thing will it be at the close of our Lives to find just cause for this Reflection , that we have liv'd in vain , without doing that for which God sent us hither ! What Horror and Amazement will then seize upon us ! What can we then expect will support or cheer us ! What Rage and Despair will possess us ! Would we not have this to be our case ? Then let us by doing our work in the Day , prepare for the Night that 's coming . And Oh what account shall we be able to give to the God that sent us hither , if we mind not the Work for which he sent us ? If we can find time now for every thing else but to mind our main Concern , how shall we dare to look God in the Face another day ? How can we think we stand before his Bar , to give an account for all our Power and Capacity , Time and Opportunity of Working ; for our Calls , Admonitions and warnings to apply our selves to our work , for all our allurements and enticements , Helps and assistances to work ? Oh how shall we then stand speechless if now we remain idle ! Then be confounded if now we are negligent ! Oh then if we love our selves , if we desire to be Happy , Let us by doing the work of him that sent us while the day lasts , prepare for that night which approaches , in which no work can be done , but we must receive our Wages . And thus much may suffice for general Improvements . And now that I may follow this present Stroke of Providence , whither it seems more particularly to direct its Voice , give me leave to address my self to you , my Brethren , of the Younger Sort , whom God is pleased to call to publick Work in his Vineyard . One of our small Number 's gone . and he none of the inconsiderablest neither . God set him a Work for a little while , and then call'd him away ; and hath not this a Voice , and that to us particularly ? Our Deceased brother , and God by him seems to cry aloud to all of us , to work the works of him that sent us while 't is day , ere the night overtake us . The work , my brethren , to which we have set our hands is sacred and awful ; 'T is enough , I profess seriously , to make our hearts to ake , and our Knees to tremble , to set our selves solemnly to think upon it . 'T is difficult work : Difficult in it self , and more peculiarly so , by reason of the circumstances of the time wherein our Lot is cast . It hath ever indeed been difficult to bear up Gods honour in the world , to vindicate his truths from contempt , to engage men heartily in his service , and to bring Souls to Heaven : But how are the difficulties encreased upon us , thro' the desperate malignity of many , the Lukewarmness and indifference of most ; The peevishness and morosness of some , and the Giddiness and wantonness of others ! Alas for us , what shall we do to promote that Wisdom that is from above , that is pure , and peaceable , and gentle , and easy to be entreated , full of good fruits , without partiality and without Hypocrisy , in the Age we live in , in which the wisdom of the world so much prevails , and true Religion is so like to expire ? 'T is true , Our Reverend Fathers , thanks be to God , do as yet bear the Brunt of the Day ; and God grant they may long do so . But alas , the Prophets dont live for ever , any more than others ; Within a few years they 'll all drop off , and the burthen will lie on young shoulders : And what shall we then do ? What shall we do to stem that Tide of Atheism and Irreligion , that hath overflown us ? What shall we do in opposition to the Scepticism by which we find so many unravell'd and undone ? What shall we do to recover the Power of Godliness , of which our Fathers tell us so much , tho we can see so little , it being almost lost ? What shall we do to root out those Prejudices which have so long been rivetted in many peoples minds ? What shall we do to pacific those angry Heats , and stop those raging Contentions vvhich have continued so long , till they have almost eat out the Spirit and Life of Religion ? What shall we do to revive True , Generous , Catholick Christianity ? Our Difficulties seem rather to grow than diminish : And shall we not then , out of a sense of the great opposition we shall meet with on all sides , take great care to qualifie , dispose and fit our selves for the Great Work that will lie upon us , by treasuring up of Knowledge daily , laying aside of Prejudices our selves , and taking up nothing but upon good Grounds , by studying the things that make for Peace on all hands , by arming our selves vvith resolution to go through good report and bad report , to be above Smiles and Frowns ; and aboveall , by keeping up an intimate Acquaintance vvith that God vvho gives us a Commission , and vvho alone can give us assistance and success ? And yet in the mean time the Day we have to work in is short and uncertain ; We know not but our Work may be at an end as soon almost as we begin ; and therefore we have need carefully to improve all opportunities of Service , and to work apace . It is indeed enough to surprize us , vvhen we consider all things , to think that God should have rais'd up so many of us in so discouraging Times as we have pass'd through ; that he should have given us any tolerable competency of Fitness for his Service , and that he should in any measure own us in it . But alas , my Brethren , let 's not be too confident ; God can nip budding hop● ; he can , if he pleases , just show us to the World ▪ and then snatch us away again . Let 's take care le●t we by our sins , provoke him to lay us aside , as Vessels wherein he hath no pleasure . Let 's work therefore for God , without Self-seeking : Let 's take care to recommend Religion to others by our Lives : Let 's love as Brethren , and studiously strengthen , and no ways weaken one anothers hands : Let 's apply our selves diligently to our Work , and let this Instance of our Mortality quicken us : Let 's often think this Work of ours will soon be at an end ; in which , if we have been faithful , we shall be amply rewarded ; for we shall shine as Stars in God's Right Hand . If we have been idle , negligent and careless , our punishment vvill be proportion'd to our sin . Let 's not be so fond as to feed our selves with hopes of a long time of use and service to come ; but in the Day let 's foresee our Night : Let 's seriously bethink our selves that Death will soon seize us , and summon us to Judgment ; Our Souls will take their flight , and leave our Bodies behind ; and we must be beholden to our surviving Friends to do that last Office for us which we are now going to do for the Relicks of our Deceas●d Brother , Mr. SAMVEL STEPHENS . Of whom I shan't say much to you , though I could , if I thought it needful . As for his Family , ' t vvas Noble and Honourable in Heavens Bla●●●ry , it having been successively employed in the Work of the Ministry ever since the Reformation , his immediate Father only excepted ; Which Gap the Two Brothers would have made up , if both had liv'd : But blessed be God that hath spared us One Branch of so Worthy a Stock . As for the Person of the Deceased , he was design'd for the Ministry from his Younger Years ; and had as Good Advantages all along , for the acquiring the needful Accomplishments for it , as this Land vvould afford to those under our Discouragements . Which Advantages he so Well Improv'd , as at length to become a Workman that needed not to be asham'd . He had a Sense of Religion instill'd into him in his early Days , about the Fourteenth or Fifteenth Year of his Age ; ever since which time he hath been observed , by those that knew him , to have had a very tender Conscience . He vvas noted for his frequency in Prayer , even while a School-Boy , the serious performance of which Duty argues the Greatest Love to God of any . He had a most awful Sense of the Ministerial Employment , which those with whom he had any intimacy , will readily testifie . He was very backward to begin to preach , though by his most Judicious Friends , judg'd sufficiently qualified , and earnestly prest : thro' his great humility , and unwillingness to rush into such a work . And I could tell you of a Worthy Divine , to whom he to his dying day , us'd for the most part to read his Notes , before he 'd Venture with Them into the Pulpit . His Spirit hath many a Time been so over-awed by a sense of the Sacredness of the Work he was engaged in , that he hath been afraid to persist in it , and almost perswaded to turn his Thoughts another way . And indeed he was humble and modest to a Fault . His Natural Temper exposed him somewhat to Melancholy ; and one thing that tended to make his Life uneasie , was his great Scrupulosity , and fear of offending God in the smallest matters , where others could apprehend no danger . But in this he was on the safest side , tho the most uncomfortable . But he had the happiness to be able to conceal his inward Trouble from the Observation of the World , by a free , pleasant and cheerful Conversation , by which he avoided discouraging others , of which he was fearful . I look upon him to have had as much of True Generosity in his Natural Temper , as most I know . He , from his heart , scorn'd to do any Thing that was mean , or base , or servile ; and abhorr'd every Thing that in the least lookt like undermining . He ever retain'd a most grateful sense of the Kindness of those Worthy Gentlemen , and others , who were his Friends ; and was always ready , to the utmost of his Capacity , himself , to do any Office of Kindness for any . Having been for some years employ'd occasionally in the Preaching Work of the Ministry , it so pleased God , that a Mortal Distemper seiz'd him , which depriv'd the Church of an useful Servant , and us of a Fellow-Labourer , that might have been very helpful . His Distemper with Violence seiz'd his head , the Rage whereof was Visibly increased by those awful Thoughts of Eternity wherewith he was possessed . I mention this , the rather , that I may thence take occasion to warn those who will defer , and put off their great work to a Dying Bed , from this Instance , and others of the like nature , often to be met with , to see their folly , and grow wise . For several days before he dy'd , his Distemper deprived him of the free use of his Reason ; and so it happens in many Cases : who then , in his Wits , would put off the Great Work he was sent into the World for , to such a Time ? And yet this may be the case of any one of us . Our Eternal State may be irrevocably fixt even before we die , and we absolutely incapacitated to do any thing in our Soul-Affairs . But I hope and believe our deceased Brother's Work was not then to do , but was finished before . After that his Natural Strength ( which was very great ) had for some days grappled with a malignant Fever , he was forc'd to yield , a Rent was made , his Soul took its flight , and left his Body lifeless , in the Eight and Twentieth Year of his Age. His Work 's soon done , but not too soon for him , who I hope is happy . We are now going to commit his Body to the Earth , there to lye and rot , which will shortly also be the Case of every one of us . His Toil , and Warfare , and Combat , and all painful Work is at an end . He 's taken away from those Evils which we may live to see . For who knows what is coming upon us ? We may , for ought we know , meet with miseries that we little think of , before we dye : But blessed be God that we have another Life , of Rest , and Peace , and Joy , in hope , and that tho we cant know what will befall us here , yet we know this assuredly , That Blessed are the dead which die in the Lord , for they rest from their labours , and their Works do follow them . FINIS . Books Printed for , and Sold by Abraham Chandler . THE Mourners Companion , or Funeral Discourses from several Texts , 8vo . Price bound 1 s. 6 d. Death a Deliverance : A Funeral Discourse , to bind up with the Mourners Companion . Sacramental Discourses on several Texts , before and after the Lords Supper , together with a Paraphrase on the Lords Prayer , 12ves . Price bound 1 s. 6 d. Practical Reflections on the late Earthquakes in Jamaica , Sicily , Malta , &c. with a particular Historical Account of those , and Divers other Earthquakes . Price bound 1 s. 6 d. The Day of Grace : Or a Discourse concerning the Possibility , and Fear of its being past before Death : Shewing the groundless Doubts , and mistaken Apprehensions of some , as to their being finally forsaken and left of God ; with the dangerous Symptoms and Approaches of others to such a sad state ; in Four Sermons from Psalm 81. 11 , 12. Serious Reflections on Time and Eternity , with some other Subjects , Moral and Divine ; To which is annexed an Appendix concerning the First Day of the Year ; how observed by the Iews , and may best be employed by a serious Christian. All Six by Mr. John Shower . Notes, typically marginal, from the original text Notes for div A32083-e480 * Viz. That of Beza , reserv'd at Cambridge Heb. 9 . 27. Jam. 3. 17. Rev 14.13 ▪ 
A02735	----	Deaths aduantage little regarded, and The soules solace against sorrow Preached in two funerall sermons at Childwal in Lancashire at the buriall of Mistris Katherin Brettergh the third of Iune. 1601. The one by William Harrison, one of the preachers appointed by her. Maiestie for the countie palatine of Lancaster, the other by William Leygh, Bachelor of Diuinitie, and pastor of Standish. Whereunto is annexed, the Christian life and godly death of the said gentlevvoman. Harrison, William, d. 1625. 1602 Approx. 314 KB of XML-encoded text transcribed from 122 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A02735 STC 12866 ESTC S117329 99852544 99852544 17869 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02735) Transcribed from: (Early English Books Online ; image set 17869) Images scanned from microfilm: (Early English books, 1475-1640 ; 1142:24) Deaths aduantage little regarded, and The soules solace against sorrow Preached in two funerall sermons at Childwal in Lancashire at the buriall of Mistris Katherin Brettergh the third of Iune. 1601. The one by William Harrison, one of the preachers appointed by her. Maiestie for the countie palatine of Lancaster, the other by William Leygh, Bachelor of Diuinitie, and pastor of Standish. Whereunto is annexed, the Christian life and godly death of the said gentlevvoman. Harrison, William, d. 1625. Leigh, William, 1550-1639. The second edition, corrected and amended. [6], 84, [4], 77, [19], 38 p., folded table Imprinted by Felix Kyngston, At London : 1602. "The soules solace against sorrow" by William Leigh and "A brief discourse of the Christian life and death, of Mistris Katherin Brettergh" by Harrison have separate pagination and title pages; register is continuous. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Brettargh, Katharine, 1579-1601. Funeral sermons -- Early works to 1800. 2004-03 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 Rachel Losh Sampled and proofread 2004-08 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion C. BRETTERG DEATHS ADVANTAGE LITTLE REGARDED , AND THE soules solace against sorrow . Preached in two funerall Sermons at Childwal in Lancashire at the buriall of Mistris Katherin Brettergh the third of Iune . 1601. The one by William Harrison , one of the Preachers appointed by her . Maiestie for the Countie Palatine of Lancaster , the other by William Leygh , Bachelor of Diuinitie , and Pastor of Standish . Whereunto is annexed , the Christian life and godly death of the said Gentlevvoman . The second Edition , corrected and amended . PHIL. 1. 21. Christ is to me both in life , and in death aduantage . REVEL . 12. 17. Then the dragon vvas vvroth vvith the VVoman , and vvent and made vvarre vvith the remnant of her seede vvhich keepe the commaundements of God , and haue the testimonie of Iesus Christ. AT LONDON Imprinted by Felix Kyngston . 1602. TO THE CHRISTIAN Reader , grace and peace in Christ be multiplied . IF any doe wonder why I would presume to publish this rude Sermon in these bright Sun-shine daies of the Gospell , wherein so many learned bookes & profitable treatises be alreadie set forth by others , and yet are little regarded by the people : I wish them to vnderstand , that I was drawne hereunto by the importunitie of some , who hearing it preached , earnestly desired to haue it printed : their request being importunate , and yet reasonable , I could not well deny it . And yet I hope it wil not be hurtful to any , but profitable to sor●e . I know that speaking hath alwaies been a accounted more powerfull than writing : and therfore Papias , b a companion of Polycarpus , thought he did not profit so much by the writings and bookes of the Apostles followers , as by the authoritie of the persons and the liuely voyce of the speakers . And c Hierome said , that the liuely voyce had a secret force , and being powred from the mouth of the speaker into the eares of the hearer , hath a stronger and more powerful sound . Whereupon Aeschines , when he had read the oration which Demosthenes had made against him , and perceiued that the people did greatly wonder at the force and excellencie of it ; answered them , d What would you haue thought , if you had heard him pronounce it with his owne mouth ? Yet writing hath his vse and profit : both for the instruction of those which did not heare the doctrine deliuered by liuelie voyce , and also for the helpe of their memories which before heard it . Our Sermons are like an vntimely fruite , which dieth so soone as it is borne , they are forgotten so soone as they are heard . And therefore as Paul was not grieued to write the same things to the Philippians , but thought it a sure thing for them : so wee neede not to be ashamed to write those things which before we preached , that the people may the better vnderstand and remember the same . Moreouer , I was willing to giue a publike testimonie of that godly Gentlewomans death , at whose buriall it was preached : to cleere her from the slanderous reports of her popish neighbors , who will not suffer her to rest in her graue , but seeke to disgrace her after her death . It is not vnknowne to them which either reade the histories of these later times , or are acquainted with popish practises , that the religiō of Papists , was first set vp , and is still maintained by crueltie , and lyes . By crueltie , in murthering the Martyrs , in persecuting the Protestants , and now of late in these parts , in beating and wounding the bodies , in killing & spoyling the cattell of those which withstand them by publike authoritie . By lyes , in teaching forged miracles to confirme their owne doctrine , and in spreading abroad false reports against our best professors to hinder our doctrine : as they haue bitterly reuiled them for the course of their liues ; so haue they most shamefully slaundered them for the manner of their death . It would make a mans eares to tingle to heare what malitious slaunders and manifest vntruths some of the Romish faction haue published , concerning the death of e Luther , of f Caluine and g Bucer , worthie instrumēts of Gods glorie , and faithfull teachers of his truth . As also concerning the death of the h Lord Cobham , i of Richard Hunne , k of Thomas Bilney , and of l Perotine Massie , holie Martyrs , which sealed the truth of Christ with their owne blood . Yea haue not some of that sect scattered abroad slaunderous Libels of Master Beza his reuolting at his death ? when he was liuing , and able to answere them with his own hand-writing . No marueile therefore though their followers , treading in their steps , do now vniustly reproch them which professe the same doctrine , and being dead indeede , cannot answere for themselues . It were better for them with Balaam , to desire to die the death of the righteous , then thus to slander them after their death . I will not blame them with cursed speaking , seeing Michael the Archangell would not so deale with the diuell : but I shall pray vnto the Lord to forgiue them , and to open their eyes that they may see his truth . And God grant that we which now professe his truth , may so liue and die , as that we may giue them no occasion to speake euill of it . Amen . Thine in the Lord , WILLIAM HARRISON . Analysis of Deaths aduantage little regarded . Concerning the death of the godly , mētioned Isai , 57. vers . 1. these 4. points may be obserued . 1. The persons which dyed , who are described by two titles . 1. The righteous , where wee may consider 1. The causes by which they are made righteous , namely by 1. Faith applying Christs merits to make them righteous before God. 2. Sanctification and the fruites thereof , to make them righteous before men . 2. The markes whereby they may bee knowne to bee righteous , which be foure . 1. The generalitie of their obedience : if it extend it selfe to the whole course of their life . 2. The end of it , if it be directed to Gods glory . 3. Their perseuerance , if they continue therein vnto the end . 4. Their affection to righteousnesse in others , which is shewed in Labouring to make them righteous , which yet be not . Louing them which be alreadie righteous . 2. Mercifull men so called Passiuely , because God hath receiued them to mercie . Actiuely , because they shew mercie vnto others : both to their Bodes and Soules . 2. The manner of their death expressed by two phrases . 1. Doe perish : which must be vnderstood Not in regard of their soules : for they are immortall and incomptible . But in regard of their bodies : for they perish ; yet only for a time , and during that time remaine members of Christs mysticall bodie : by vertue whereof they shallr●e againe . 2. Are taken away : and that is in respect of their Soules , an● so their death differeth much from the death of he wicked . Bodies , an● so there is no difference betwixt them and the vicked . 3. The careles regarde in others , which is declared by two seuerall sentences . 1. No man cōsidereth it in heart . 2. No man vnderstādeth it . Concerning which consideratiō 3. points are obserued . 1. The reasons why all should consider their death . 1. Because it is Gods worke . 2. Because it is a thing precious in Gods sight . 3. It tends to Gods glorie . 4. It serues for the instruction of thē which remaine aliue . 2. The matter , what thinges we should cōsider at their death . 1. The certaintie of our owne death . 2. The nature of death in all , defacing Gods image , and making a separation betwixt them and those things which they loued most deerely . 3. The cause of their death : for they are taken away either in Iudgement , or Mercie . 4. The manner of their death : for thereby we may learne how to dye . 3. The abuse of it , which is committed by Not considering their death at all . Cōsidering it amisse , and that Fondly , through naturall affection , when our friends and kinsfolke are taken away . Frowardly , thinking thē to die il , because 1. Their death is sudden and extraordinarie . 2. They are strangelie assaulted with temptations . 3. They speake idl●e and blasphemously by reason of their disease . 4. The ende of their death to free them frō euils to come : which euils be Ordinary , and that either Corporall , as diseases , losses , and all maner of crosses . Spirituall in their soules , namely 1. Their combat with the diuell . 2. Their practise of sin . 3. Their societie with the wicked . Extraordinarie : to wit , those iudgements which for some late and grieuous sinnes , the Lord was readie to bring vpon the people amongst whom they liued . W. Harrison . Deaths aduantage little regarded . ISAI . 57. 1. The righteous perisheth , and no man considereth it in heart : And mercifull men are taken away , and no man vnderstandeth that the righteous is takē away from the euill to come . THe holy Prophet of the Lord , in the 9. verse of the Chapter immediatly going before , hath fore-told of a fearefull iudgement which was like to fall vpon the Iewes . He calles for the wild beasts of the field and the forest , to come and ▪ denoure them : meaning thereby the Gentils , which should bee the executioners of the Lords iudgements vpon them . And because the Lords iudgements are alwayes righteous , hee afterwards shewes the causes which would prouoke him to inflict them . The first cause is set downe at large in the rest of the verses following in the same Chapter , the blindnes , idlenes , couetousnes , and securitie of them which were appointed for teachers among them : the neglect of their dutie , being a speciall occasion of the peoples sinne , is alleadged as the first cause of the iudgement ensuing . The second cause was in the common people , set downe in the first verse of this Chapter , and that was their carelesse regard of the death of righteous men , though many of them were taken away , to forewarne them of some strange iudgement to come ; yet they regarded it not , but still proceeded forward in their sins , and therefore were like to caste of some miseries , from which the righteous were freed by their speedy death . In these words foure seuerall circumstances are to be obserued . 1. The persons who did dye . 2. The manner of their death . 3. The contempt and carelesse regard of their death . 4. The end of their death . 1. The persons which dyed , are described by two properties . 1. the righteous . 2. mercifull men . 2. The manner of their death is set foorth by two seuerall tearmes , perisheth : are taken away . 3. The contempt and carelesse regard of their death , is also set downe by two phrases , no man considereth it in heart : and no man vnderstandeth it . Lastly , the end wherefore they dyed was , to preuent future euils : the righteous is taken away from the euill to come : of these in order . 1. For the persons which dyed , the Prophet saith , the righteous perisheth . Concerning whom , two things are to be considered : first , the meanes by which men are made righteous : secondly , the markes by which wee may know who are righteous . For the former , you must know that by nature all are corrupt and vnrighteous , but yet may be made righteous by iustification , and sanctification : for there is a righteousnes of imputation , and also a righteousnes of sanctification ; the one to make vs righteous before God , the other to make vs righteous before men . The righteousnes of imputation is the righteousnes of Christ imputed vnto vs by faith , for our iustification . Our owne inherent righteousnes is not sufficient to make vs truely and perfectly righteous before God , and therefore this Prophet saith afterward in the name of himselfe , and of all the people , All our righteousnes is as filthie cloutes . And Daiud , one of Gods faithfull seruants thus framed his prayer vnto the Lord : Enter not into iudgement with thy seruant : for in thy sight shall none that liueth bee iustisted . And Paul thus speaketh of himselfe in regard of his Apostleship , I know nothing by my selfe , yet am I not thereby iustified . Nothing can satisfye the iustice of God , and make vs appeare righteous in his sight , but onely the righteousnes of Iesus Christ , imputed to vs. And therefore the same Saint Paul said , I haue counted all things losse , and do iudge them to be dung , that I might winne Christ , and might be found in him , not hauing mine owne righteousnes which is of the lawe , but that which is through the faith of Christ , euen the righteousnes which is of God through faith . The same doctrine he taught vnto others , whose saluation he desired as well as his owne . As by one mans disobedience ( saith he ) many were made sinners : so by the obedience of one , shall many bee made righteous . Whence we may reason , as Augustine and others haue done against the Pelagians , that as Adams eating of the forbidden tree was imputed to all his posteritie , though they neuer tasted of the fruit with their lips ; so the righteousnes and obedience of Christ shall make all them which are of him , righteous before God , though they themselues haue as yet practised no righteousnes . Againe hee saith , that God hath made him sinne for vs , which knew no sinne , that we should be made the righteousnes of God in him . As therefore Christ was made sinne for vs , not by infusion of sinne into his person , but by imputation of our sinnes vnto him : so must we be made righteous before God , not by infusion of righteousnes into our owne persons , but by imputation of Christs righteousnes vnto vs. As the Moone and all the Starres borow all their light from the sunne : so the Church and euery member of it borow all their righteousnes from Christ the sunne of righteousnes . If this he true , then the heathen Philosophers and wise men , which liued most vprightly in the sight of men , and yet wanted the knowledge of Christ and faith in him , could not be righteous before God. They wanting the law , did by nature many things contayned in the law , yet could not be made righteous thereby : that was but a righteousnes , by which an vngodly man is lifted vp that he might fall into punishment . And in this respect , the Iewes which reiected Christ ( how holy soeuer their liues were in outward shew ) could not be righteous before God , because as Paul testifieth of them , they being ignorant of the righteousnes of God , and going about to stablish their owne righteousnes , haue not submitted themselues to the righteousnes of God. And likewise in regard hereof it is hard to finde in the Church of Rome a man that is truely righteous before God. For the papists hold , that we are made righteous by infusion of grace , and practise of good workes , and that we can be no more righteous by the righteousnes of Christ imputed vnto vs , then we may bee wise by another mans wisdome , or learned by another mans learning . But if they would duely consider either the perfection of the Lords iustice , or the imperfection of our inherent grace and good workes , they would not imagine that the one could be satisfied by the other . Augustine said , that which the law of workes commaunded by threatning , the law of faith doth obtaine by beleeuing . Christ Iesus as he is mediator , is as truly giuen vnto vs of God , as any land can be giuen by one to another , and therefore we may as wel be made righteous by his righteousnes , as one man may be made rich by another mans riches giuen vnto him . And it is strange to see the partialitie of Papists in the matter of impuratiō , for they teach that the fastings and satisfactory deeds of one man be auaileable to others , yea and that holy saincts or other vertuous persons may in measure and proportion of other mens necessities and deseruings , allot vnto them , as well the supererogation of their spirituall works , as those that abound in worldly goods may giue almes of their superfluities , to them which are in necessitie : and yet they deny that the righteousnes of Christ may be imputed vnto vs for iustification ; as if the Lord would accept the works of men to satisfie for vs , and not the righteousnes of his owne Sonne . 2. Secondly , men are made righteous by sanctification , when by the spirit of God the mind is enlightened , the heart is mollified , the will is rectified , the affections are changed , and the whole course of the life is reformed : so that whereas before they liked and loued , and liued in sinne , now they abhorre it , and auoyde it : and therefore it is said , he that doth righteousnes is righteous , as he is righteous : and whosoeuer doth not righteousnes is not of God. Yet this doth not make vs perfectly righteous , but imperfectly , and not before God , but before men , and of this Iames speaketh , saying , Was not Abraham our father iustified through workes , when he offered his sonne on the altar ? Yee see then how that of workes a man is iustified , and not of faith onely . That is , a man is declared , manifested , & tryed to be iust by the works of the law , and so doe diuers of the Schoolemen expound that place . And indeede vnlesse wee did so vnderstand it , the Apostle Iames would contradict the Apostle Paul , who saith , that a man is iustified by faith , without the workes of the law : so that there is one righteousnes imputed , another righteousnes exercised and declared . Whosoeuer are iustified by Christs merits , they are at the same instant sanctified by his spirit , and made able to practise righteousnes in their conuersation . Herein God excelleth all Princes in the world , for they may vpon good consideration receiue againe into fauour those which haue offended them , as Dauid did Absolom ; yea they may restore them to the former dignities which they had taken from them : yet they cannot alter their nature and disposition , to make them more dutifull then they were before . But God thus dealeth with his subiects that haue offended him : he doth not only forgiue them their sinnes , and receiue them into fauour for Christs sake , but also sanctifieth them by his spirit , to keepe them in obedience afterward . Now the markes , whereby a righteous man may be knowne , are to be learned : for many would be reckoned in this number , which are vnrighteous : There is a generation which are pure in their owne conceit , and yet are not washed from their filthines . Although the best and surest knowledge ariseth from the causes of a thing , and therefore we might best learne who is a righteous man by that which was spoken before ; yet because those things are inward and secret , I will teach you foure outward markes whereby a righteous man may be discerned . First , a righteous man may be knowne by the generalitie of his obedience , if it extend it selfe to the whole course of his life , and to all the commaundements of God. If he doe not take libertie in any one sinne , but striueth to auoyd all : nor omitteth any one good dutie , but indeuoureth to performe all , being like to Zacharias and Elizabeth , who were iust before God , and walked in all the commaundements and ordinances of the Lord without reproofe . Considering that God will not dispense with any of his seruants for the breach of any one of his lawes , as Princes sometimes vpon speciall occasions dispence with some of their subiects for penall Statutes , and seeing that hee who binds vs to all in generall , bindeth vs to euery one in particular : and that whosoeuer keepeth the whole lawe , and yet faileth in one point , is guiltie of all : a true righteous man will be as carefull to keepe one as another . Some men are like to Naaman , for he professed the true God of Israel , and promised to serue and worship him alone : yet desired to be borne withall for one speciall sin : herein ( saith he to the Prophet ) the Lord be mercifull vnto thy seruant , that when my maister goeth into the house of Rimmon , to worship there , and leaneth on my hand , and I bow my selfe in the house of Rimmon , the Lord bee mercifull vnto thy seruant in this point . So they are willing to auoyde all other sinnes saue onely one which serueth most for their pleasure or profit , they desire to be pardoned for it . These are little better then Herod was , for he feared Iohn Baptist , and reuerenced him , heard him gladly , and did many things after him : but when Iohn told him that it was not lawfull for him to haue his brothers wife , he would not obey him , because that sinne serued most for his pleasure . Although a Ship bee sound in all parts but one , and leaketh in no place saue onely one , yet it may bee drowned by meanes of that one . Though the walls of a besieged Citie bee strong , and well fortified in all places saue one , and haue no breaches saue onely one , the enemies may enter in at that one , and spoyle the Citie . Our soule is as a Ship on the sea , if it haue but one hole where it leaketh , it may make shipwracke of faith and a good conscience : it is as a Citie besieged by the Diuel and his angels , if there be but one breach in the walls of it , the diuel may there enter , and spoyle it . A birde is catched in a snare or grinne , and held fast in it , as well by one claw , as by both legs , or the whole body : so the Diuell , who layeth snares for our soules , may catch and hold them as well by one sinne , as by many . I acknowledge there is imperfection in all . Righteous Lot had a fault , iust Noah had a fall , Dauid shewed his infirmity , and Peter his frailty : yet the righteous either sinne of ignorance , not knowing that they doe amisse : or if they know it , it is not often , but seldome ▪ afterward they are grieued for it , and made more carefull to auoyde it . But he which without repentance continueth still in one grosse sinne , and often practiseth it , cannot be reputed a righteous man , though he eschue many other sinnes . A little leauen sowreth the whole lumpe . As dead flyes putrefie a whole boxe of oyntment , and a little folly , him that is in estimation for wisdome ; so one sinne being continually practised , spoileth all his righteousnes . Secondly , a righteous man may be known by the end whereunto his workes of righteousnes are directed , and that is the glory of God. Let your light so shine before men ( saith Christ ) that they may see your good workes , and glorifie your father which is in heauen . And Paul saith , Whether ye eate or drinke , or whatsoeuer else yee doe , doe all to the glorie of God. Though men practise neuer so many good workes , yet if in doing of them they propound not this end , they are not to be accounted righteous men ; no more then he is to be esteemed a good Archer which can draw a strong bow , hath a faire loose , and doth shoote farre , and yet alwayes shootes a great way off from the marke . In this respect the Pharisies were not to be reckoned in the number of righteous men , for they did all to be seene of men : they did fast , and pray , and giue almes , to be seene of men . The Papists also faile in this propertie : for they doe all to merit thereby , like to hired seruants and labourers , which worke for their wages , and would do little or nothing for their Masters , vnlesse they might bee well paied for their paines . But we must acknowledge our selues not to bee seruants , but sonnes , and not sonnes of the bond-woman , but of the free-woman : and that we ought of dutie to serue the Lord all the daies of our liues , though we should receiue nothing for our labour . In all our workes we must seeke his glorie ; if he bestow any reward vpon vs , we may take it as an vndeserued gift of his bountifull goodnes . I graunt indeede that righteous men haue some hypocrisie and vaineglorie mingled with sinceritie in their best actions , and do some things as well for their owne prayse , as Gods glorie : yet if there be more synceritie in them , then hypocrisie ; if they doe more good works for Gods glorie , then for other sinister ends , they lose not the name and dignitie of righteous men . For as the Philosophers teach concerning elementary bodies , that they are not made of one element onely , but of all foure , yet haue their names of the praedominant element , as some are called earthly bodies , not watery , aeriall , or fiery bodies , because they haue more earth , then water or ayre in them : and as the Phisitians say of the humours in mans body , that although they be not pure , but mixed one with another , yet euery one doth carry the name of that humour which doth most abound : so may wee say of the generall conuersation and the particular actions of men , that if in them they seeke more the glorie of God , then their owne prayse or profit , they are truely righteous . Thirdly a righteous man may be knowne by his perseuerance in righteousnes , for he which is truely made righteous by faith in Christ , and sanctification of the spirit , will continue righteous vnto the end . True and sauing righteousnes is one of those gifts of God which are without repentance . It can not be lost fully and finally . Those which turne from their righteousnes and commit iniquitie , shall not liue : their former righteousnes shall be forgotten , and they shall dye in the sinnes which they haue committed . If the righteousnes of any bee like a morning cloud , or as morning dew , which is dryed vp and vanisheth away , so soone as the sunne ascendeth on high , it shall neuer be acceptable to God. He onely which continueth righteous to the ende shall bee saued . As God neuer ceaseth to bestow blessings vpon vs , so should we neuer cease to serue him in holines and righteousnes all the dayes of our liues . Though we hire seruants for a yeare , and take apprentices for seuen yeares , yet must wee serue the Lord for euer . Yea the righteous do not only hold fast that which they haue receiued ; but their teeth are so set on edge with the sweete taste of righteou●●es , that still they desire to increase it . So many as are perfect , will be thus minded with Paul , not to count themselues as if they had already attained to it , but they forget that which is behind , and endeuour themselues vnto that which is before , and follow hard toward the marke of the price of the high calling of God in Iesus Christ. Lastly , a righteous man may be knowne by his affection to righteousnes in others . He which loues righteousnes it selfe , will loue it as well in others as in himselfe : yea , he will loue all others in whom he beholdeth any seeds of righteousnes , his delight will be in the Saints that are in the earth , and in them which excell in vertue . He which loueth a child for his fathers sake , as Dauid loued Mephibosheth for Ionathans sake , loueth the father himselfe better : so he which loueth righteous men for righteousnes sake , declareth thereby that he loueth righteousnes it selfe farre better . Moreouer , a righteous man loueth righteousnes so wel , that he wil labour to make others as righteous as himselfe . Dauid promised , that if the Lord would create in him a cleane heart , and renue a right spirit within him , and restore him to the ioy of his saluation , then shall I teach thy wayes to the wicked , and sinners shall be conuerted vnto thee . And Peter when he is conuerted , must strengthen his brethren . As euery thing seeketh to beget his like ; so a righteous man seeketh to make another righteous . As fire cannot be smoothered , whē once it hath taken hold in any place , and findeth matter to worke vpon , but will burne further and further , till it haue consumed all before it : so true righteousnes wrought in the heart of one , cannot there be suppressed , but will spread it selfe abroade , and worke vpon others for their conuersion . He which would be esteemed righteous , and yet keepeth all his righteousnes to himselfe , and doth not impart vnto others , may iustly be suspected to haue no sound righteousnes at all . The second title giuen to them which dyed : mercifull men : Which may be taken two waies , either passiuely , or actiuely . Passiuely ( that is here first in nature and order ) for such as God hath receiued vnto mercy , as he did Paul ; because he sinned ignorantly through vnbeliefe . In this respect they are called vessels of mercy , prepared vnto glory . And of this number are only they which repent and amend . For as Salomon saith , He that hideth his sinnes shall not prosper : but he that confesseth and forsaketh them shall haue mercie . If we take this title in this seuse , we may see good reason wherefore it was annexed vnto the former . First , to shew who are truely righteous before God , namely such as he hath receiued vnto mercy , in forgiuing their sinnes . Which plainely appeareth by Paules proofe out of Dauid : who saith , that Dauid declareth the blessednes of the man , vnto whom God imputeth righteousnes without works . And how prooues he the imputatiō of righteousnes without works , but by the remission of sin . Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man , to whom the Lord imputeth not sinne . Againe , this title so taken might be added to the former , to confute the sinister censure which carnall man gaue of those which were taken away in the flowre of their age , iudging them to be punished for their sinnes and reiected of God : it was not so , they were receiued vnto mercy , and those which suruiued them , were reserued for punishment . Actiuely it may be taken for such as shew mercy vnto others . And in this sense it is opposed to a cruel man. He that is mercifull rewardeth his owne soule : but he that troubleth his owne flesh is cruell . These two properties are alwaies found together in the same persons , and therefore Christ saith , Blessed are the mercifull , for ther shall obteine mercie And the King in the parable which had forgiuen his seruant ten thousand talents , said vnto him when he had cast his fellow seruant into prison for an hundred pence : oughtest thou not to haue had pittie on thy fellow , euen as I had pitty on thee ? and then deliuered him to the iaylers , till he should pay all the debt : and so will the Lord deale with men ; and therefore Iames saith , there shal be iudgement mercilesse to him that sheweth no mercie . And contrariwise , he which receiueth mercie of the Lord , will shew mercy vnto men . For as the sunne beames lighten vpon the earth do not only heate the earth it selfe , but also by their reflexion do heate the next region of the ayre : so the beames of the Lords mercie lighting on the hart of any christian , do not only heate him with inward comfort , but also reflect backward , and cause him to yeeld some comfort vnto his brethren . Yet here we must vnderstand such as shew mercie vnto others : as they were mercifull to their brethren , so God was mercifull to them , would not punish them with the wicked , but tooke them away , that he might free them from future calamities . There be two kinds of mercifulnes , the one shewed toward the soule , the other toward the body , an example of both we may behold in Christ : when he saw the multitude scattered abroad as sheepe hauing no shepheard , he had compassion on them : and bad his disciples pray vnto the Lord of the haruest , that he would thrust forth labourers into his haruest , and presently after sent his disciples abroad to preach the Gospell among them . There was mercie shewed to their soules . Againe , when a great multitude had bin with him three dayes in the wildernes , he had compassion on them , and would not send them away fasting , least they should faint in the way . And therefore wrought a miracle in feeding foure thousand mē besides women and children , with seuen loaues and a few little fishes . There was mercie shewed to their bodies . There be sixe works of mercy appertaining to the soule , set forth in this verse : Consule , castiga , solare , remitte , fer , ora . Instruct them which be ignorant , correct them which sinne , comfort them which be heauie-hearted , forgiue them that offend thee , beare with the weake , and pray for all men . There be seuen workes of mercy appertaining to the body , comprehended in this verse : Visito , poto , cibo , redimo , tego , colligo , condo . To visit them which be sicke : to giue drinke to them which be thirstie : to feede them which be hungry : to redeeme the captiues : to cloath the naked : to lodge the harbourlesse : and to bury the dead . Many doe separate these works of mercy : some will be merciful to the bodies of them which are in distresse , they keepe great hospitality , relieue the bodies of them which want ; but do nothing for their soules : these are mercifull but in part , they omit the chiefest works of mercy : yea they are no more mercifull to men redeemed by Christs blood , then they are to bruite beasts . If their Oxe or Horse want meate , they will feede him : if diseased , they will seeke help for him : if he be fallen into a pit or ditch they will draw him out : and wil they do no more for man , hauing an immortall soule redeemed by Christ ? As the miseries of the soule are more dangerous , so should they be more carefully regarded , and pitied . Others seeme to pitie mens soules , but not their bodies : they will instruct others , admonish them , forgiue them , and pray for them , but will not giue them one penny to help them withall : being like vnto a popish prelate , who being asked a penny by a poore man , refused to giue it , but offered to blesse him : which the poore man refused , because he thought that if it had been worth a penny , he would not haue giuen it to him . As man consisteth both of body and soule , and is subiect to miseries in them both : so must we be mercifull to him in relieuing of both . The second circumstance obserued in the text , sheweth the manner of their death : They perish , and are taken away . There were many vnrighteous and vnmercifull men in those dayes , and in that countrey ; yet they remained aliue , when the righteous and mercifull were taken away by death . It is appoynted for all men once to dye , at one time or other , and now the righteous did leade the way . Death is the way of all the world ; as Ioshua calleth it : and the way of all the earth , as Dauid tearmeth it : and the end of all men , as Salomon nameth it : therefore the righteous must walke this way as well as others . Their flesh is grasse that withereth ; and their glorie is a floure that fadeth : death spareth them no more then others . The wise dyeth as well as the foole . Yea in this respect the condition of the children of men , and the condition of beasts are alike , as the one dieth , so dieth the other : all was of the dust , and shall returne to the dust . No maruaile then , if the condition of all men be alike . As well died Abel whose sacrifice God accepted , as Caine whose sacrifice God reiected : as well Abraham the father of the faithfull , as any children of vnbeliefe : as well Isaac sonne of the free woman , as Ishmael sonne of the bond woman : as well Iacob whom God loued , as Esau whom God hated : as well chast Ioseph , as incestuous Ammon : as well meeke Moses , as rayling Rabshekah : as well zealous Phineas , as the luke-warme angell of Laodicea : as well Dauid a man according to Gods owne heart , as Saul from whom God tooke his spirit and mercy : as well Salomon the wise , as Nabal the foole : as well tender hearted Iosiah , as hard harted Pharaoh : as well the humble Publican , as the proude Pharisie : as well poore Lazarus to bee caried into Abrahams bosome , as the rich glutton to be caried into hell : as well Iohn the beloued disciple , as Iudas the traytour : as well Simon Peter the Apostle , as Simon Magus the sorcerer . Mercilesse death doth exercise her crueltie vpon all alike . Why should this be so ? Hath not Christ dyed for the righteous , why then should they dye ? Death is the reward of sinne : Christ hath satisfied for all their sinnes , wherefore should they beare this penaltie of sinne ? The righteous must dye the first death , though Christ haue died for them , and suffered for their sinnes . His death shall free them from the second death , but not from the first death , which is the separation of soule and body . He hath onely altered the nature and vse of the first death , but not quite taken it away . Whereas at first it was ordained for a punishment of sinne , he hath made it a passage into heauen : it was threatned and inflicted as a curse , but he hath turned it into a blessing . It did at first depriue men of good , but now it putteth them in possession of good . Christ hath taken away the sting of it : and therefore Paul saith , O death where is thy sting ? So as it can no more hurt vs then a Bee which hath lost his sting . It doth not hurt vs , but help vs ; not hinder vs , but further vs in obtaining of glory . Iacob not long before his death , pronounced this as a curse from the Lord vpon the tribe of Simeon and Leui for their crueltie , I will diuide them in Iaakob , and scatter them in Israel . Yet when the children of Leui shewed their zeale and obedience in killing the idolaters at Moses commandement , the Lord turned this curse into a blessing . Their scattering was a furtherance vnto them , to make them more fit to teach the people in euery citie , and receiue the tythes of euery tribe . So at the first the Lord threatned death at the punishment of sin , but by faith in Christ , it is made the end of sinne , and beginning of glorie . He who could at the beginning bring light out of darkenes , could afterward bring a blessing out of a curse . If Phisicians by their arte can extract an antidote or preseruatiue against poyson , out of poysonfull things : why may not God by his infinit power and wisdome , drawe good out of euill , a mercy out of iudgement , and a blessing out of curse ? Yea and as Augustine teacheth , death remaineth still for the righteous , to exercise their faith withall . If immediatly vpon remission of sin there should follow immortality of the body , faith should be abolished , which waiteth in hope for that which is not yet enioyed . Yea the Martyrs could not testifie their faith , their patience , their courage , their constancie and loue vnto Christ , in suffering death for his sake . But now let vs more particularly consider the titles giuen to the death of the righteous . First it is said , that he perisheth , which must not so be vnderstood , as if he were quite destroyed , brought to nothing , and had no more being : as it befalleth bruite beasts at their death , whose soules being traduced with their bodies are mortall , and perish with their bodies : the righteous hath a being euen after death ; yet may be said to perish in regard of outward appearance ; in the iudgement of flesh and blood , he seemeth to perish . Yet we must know that the righteous consists of soule and bodie : his soule being immortall cannot perish by any meanes : it can liue out of the bodie , as well as in the bodie . When it leaues the bodie , it goes vnto the Lord. This Salomon taught : Dust returnes to the earth as it was , and the spirit returnes to God that gaue it . This Paul wished , desiring to bee loosed and to be with Christ. This Lazarus enioyed at his death , being carried by the Angels into Abrahams bosome . And this Iohn in a vision saw performed to the Martvrs : vnder the Altar hee sawe the soules of them , which were killed for the word of God. But the bodie of a righteous man may bee saide to perish : because it loseth the forme , the nature , and propertie of an humane body . It is within a short space eaten vp of wormes , and turned into dust and ashes : so as there can appeare no signes of a body . Though wee make neuer so much of our bodies , yet can wee not keepe them from perishing : though we feed them most daintilie , clothe them most costly , and cherish them most carefullie ; yet at last they will become a thing of naught : the beautie of them will fade , they shall be deformed , and most ougly to behold . The strength of them will be taken away , so as they shall not stirre an hand or a foote : the agilitie of them will be lost : they shall remaine stiffe and be nummed : the parts and members of them shall perish and fall away one after another . The flesh , blood and bones shall be so strangely turned to dust and earth , that there shall not remaine any propertie or qualitie of them : and a man , if he knew it not before , would neuer iudge that dust and earth to haue been flesh and blood and bones of a liuing man : yea so greatly shall our bodies be altered , that men shall not be able to discerne , which dust came of them , and which came of the earth . Yet one thing I must needs adde , for the comfort of the righteous : that although his body seeme thus to perish in the iudgement of men , yet it still hath a being in the sight of God , and doth euen at that time , and in that case , remaine a member of Christs mysticall body . For the vnion betwixt Christ and the faithfull , is not of soules only , but also of bodies : the body of euery faithfull man and woman is truely vnited to Christs bodie . And this vnion cannot be broken , death cannot dissolue it , though death doth breake the vnion betwixt man and wife , yet it cannot breake the vnion betwixt Christ and the faithfull . As death did not make a separation betwixt the two natures of Christ at the time of his suffering : but his soule and bodie being farre distant , the one in heauen , the other in the graue , were at that time , and in that case personally vnited to his godhead : no more can death make a separation betwixt Christ and the faithfull ; though their bodies doe putrifie , and lie rotting in their graues , yet stil they remaine members of his body . And as the husbandman doth make as great reckoning of that corne which he hath sowne in his field , and lies hid vnder the clods , as he doth of that which he hath laid vp safely in his garner , because he hopeth it will come vp againe and yeeld increase : so Christ Iesus doth as highly esteeme of those bodies , which are laid in their graues , as of those which yet remaine aliue , because he knowes that one day they shall rise againe vnto glory . They are sowne in dishonour , but they shall rise againe in honour . Their life is but hid for a time , and will be found out againe . Christ is able to restore that which nature hath destroyed : God doth herein deale no otherwise with the bodies of the righteous , then a Goldsmith will deale with a picture of gold or a peece of plate , that is brused and worne out of fashion : he will cast it into the fire and melt it , not to destroy it , or suffer it alwaies to lie in the fire , but to make it a better picture or peece of plate then it was before , and therefore will take it out of the fire againe , and fashion it according to his mind . Wherefore let not the condition of our bodies after death , make vs vnwilling to dye . If any man entending to reedifie an old rotten house , doe first put the inhabitants out of it , and then pull down the house , and prepare for the building of it againe : haue the inhabitants of the old house any cause to be grieued ? Will they not rather be glad that it is pulled downe , because they hope that it will be made better then euer it was before , and they may dwell in it with more safty and delight . Now our bodies are as old rotten houses for our soules to dwell in , if God cause our soules to depart out of them for a time , and then destroy them , that afterward he may reedifie them , and make them fitter habitations for our soules , what cause haue we to lament ? Nay rather if we looke not so much on the present estate of our bodies after death , as vpon the glorious estate which they shall haue after the resurrection , wee may reioyce and praise God for this his worke towards vs. 2 But another phrase is here vsed , to expresse the death of the righteous ( are taken away . ) The Hebrue word doth sometime signifie to be gathered ( though as some obserue , it be neuer spokē of things scattered ) and in that sense it is vsed for the death of the righteous , whē the place , whither they be gathered , is mētioned . As it is said of Abraham , that he died in a good age , and was gathered to his people : and likewise of Isaac . As also the generation which entred with Ioshua into the land of Canaan , is said to be gathered vnto their fathers . Sometime this word doth signifie to take away : as when Rachel said , God hath taken away my rebuke ▪ and the Lord saith by Ieremie : I haue taken my peace from this people . And so it is rather to be expounded in this place , because it is set downe without any addition . Wee may here obserue a seuerall doubling of the same things in this verse : two words to set forth the persons which died : two words to declare the manner of their death : & afterward two words also to shew the careles regard of their death among the wicked . It was vsual with the Hebrues , to repeate things diuers times together , either in the selfe same , or in the like words . Yet we must not thinke that there be any vaine repetitions in the Scriptures , seeing Christ forbiddeth vs to vse vaine repetitions in our praiers , and will call men to account at the day of iudgement , for euery idle word that they speake . Wee may not imagine that the holie Ghost did vse any vaine repetitions or idle words in penning the bookes of Scripture . These repetitions serue for good purposes . In prayers they shew the seruencie of him that prayeth , and his earnest desire of the thing which he asketh . In Prophecies they declare the certainty & speedines of the execution : as appeareth by Pharaohs dreame , which as Ioseph told him , was doubled vnto him the second time , because the thing is established of God , and God hasteth to performe it . In narrations they serue either for cōfirmation , to assure the hearers that the matter is true , of great importance , and worthie to be heard and marked : or els for explication , the latter clause expounding the former . For as nature hath giuen vnto mans bodie two members of the same kinde and vse , as two eyes to see withall , two eares to heare withall , two hands to handle withall , and two feete to walke withall : that if the one should faile in his office , the other might help it : so the holy Ghost hath giuen two words of the same kind and signification , to many sentences of Scripture , that if the one shal faile in his office , and not fully expresse the meaning , the other might help it . And this is the reason , why the words are so often doubled in this verse , least any should gather by the former phrase that the righteous so perisheth , that he hath not any more being at all : he now saith , that he is but taken away . And he may be said to be taken away , both in respect of body , and also in respect of soule . In respect of body : for although his body be not translated in such a manner , as the body of Henoch was , that he might not see death ; nor as the body of Moses which the Lord took and buried no man knowes in what Sepulcher ; nor as the bodie of Elias , which was carried from the earth in firie Chariots ; nor as the bodies of them which shall be found aliue at the comming of Christ vnto iudgement , which shall not die , but be changed , and presentlie ascend with Christ into heauen : yet is the body of euery righteous man taken from amongst men , to be laid amongst wormes ; from the liuing vnto the dead ; from aboue the earth , to be laid vnder the earth ; from his house to his graue ; from a place of watching to a place of sleep ; frō a place of care , labour , and trouble , to a place of ease and rest : from a place of pleasure and pain , of ioy and sorrow mingled together , to a place where he shall be void of sense to feele any of them . 2 In respect of his soule , consider terminum à quo ▪ & terminum ad quem , whence and whither he is taken . From his body , to be brought vnto God : from an house of clay , to an house not made with hands , but eternall in the heauens : from men to Angels : from sinners to them which be perfectly righteous : from his greatest enimies , to his best friends : from the Church militant , to the Church triumpliant ▪ from earth to heauen : from a strange countrie , to his own home : from a prison , to a place of libertie : from bondage , to freedome : from miserie , to happinesse : from sorrow , to ioy . Whence lie is taken you all do well know , which haue any experience in the world : whither he is brought , the Apostle teacheth : when hee saith : Ye are come to the mount Sion , and to the citie of the liuing God , the celestiall Ierusalem , and to the companie of innumerable Angels : And to the congregation of the first borne , which are written in heauen , and to God the iudge of all , and to the spirits of iust and perfect men : and to Iesus the mediatour of the new testament . Who would be vnwilling thus to be taken away ? And why should the righteous be afraid of death , by which they are thus taken away ? Had the Israelites anie cause to be vnwilling , or to feare to be taken out of the land of Egypt , the house of bōdage , and to bee caried as it were vpon Eagles wings into the land of Canaan , a land that flowed with milke and honie ? No more cause haue the righteous to feare death , which would carie them from the bondage of this world , to the heauenly Canaan , a place of eternall rest . And why then should we mourne immoderately for the death of the righteous ? Whē Ioseph was taken from prison , to be made a chief ruler in Egypt , if his father Iacob had bin in prison with him and had beene acquainted with his preferment , should he haue had anie iust cause to be grieued ? So soone as hee heard of it , he reioyced , and was willing to go vnto him . When Saul was takē frō seeking his fathers asses , and annointed to be king ouer Israel , had his father Kish any reason to lament ? Whē Dauid was taken from following the Ewes great with yong ones , and ordained King to feed the Lords people , had his father Ishai anie iust occasion of sorrow ? No more cause haue anie of vs to bewaile the death of the godly , seeing they are as highly preferred as any of thē . When Hester was takē from Mordecai ( who had brought her vp as his own daughter ) to be maried vnto king Ahashuerosh , and crowned as Queen , did he lament it ? was he not most willing to leaue her ? Why then should anie man be so vnwilling to leaue either daughter or wife , though neuer so deare vnto him , seeing that shee is but taken vp into heauen , there to be maried vnto Christ , the husbād of his Church , and there to be crowned as a Queene to raigne in glorie with him ? But in this taking away , there is great difference betwixt the godly and the wicked . They are also taken away , but why ? The godly are taken out of the world , because the world was not worthie of them : but the wicked are taken away , because they are vnworthie to liue in the world . Those are taken away in mercie , these in iudgement : those in the Lords fauour , and these in his displeasure . And whence are these taken , or whither ? They are taken from the practise of sinne , to suffer punishment for sinne : from ease to torment : from the first life , to the second death : from men to diuels : from earth to hell : from prison , to the place of execution . In a woful taking shall they be , when they are thus taken away . Their lamentable taking away is described in him , that will not in time be reconciled to his brother . The iudge deliuereth him to the sergeant , the sergeant takes him , and casts him into prison , whence he must not come till hee haue paide the vtmost farthing . Likewise in him that would not forgiue his fellow seruant an hundred pence , his master being wroth deliuered him to the iayler , who tooke him and cast him into prison , till he should pay all that was due . Also in him that wanted the wedding garment at the marriage feast of the kings sonne : the king saith to his seruants , binde him hand and foote : take him away , and cast him into vtter darkenes , there shall be weeping and gnashing of teeth . Likewise in the vnprofitable seruant , which would not imploy his maisters talent , the talent must be taken from him : he must be taken , and cast into vtter darkenes , where is weeping and gnashing of teeth . Lastly , in them which would not suffer their king to raigne ouer them : he shall say , those mine enemies which would not that I should raigne ouer them , bring hither , and slay them before me . It is a grieuous thing for one that is making merrie among his companions , to be sodainely apprehended by a sergeant or officer for a traitour , theefe , or murtherer , and presently without baile or mainep●ise to be taken from his companie , and carried to prison , and from thence to the place of execution : As grieuous is it for a wicked man that liues in the pleasures of sinne , to be taken away by death , which is the Lords sergeant to apprehend him , and bring him to the prison of hell . As his entrance into the world was euill , and his continuance in the world was worse ; so his taking out of the world shall be worst of all . Oh then let vs take heede least we be thus taken away . Let vs learne to liue in the world , as the righteous doe , and then shall we be taken away as the righteous are . Balaams wish is vsed by many : Let me die the death of the righteous , and let my last end be like his . And yet they will not liue the life of the righteous : but few of these obtaine their desire . Looke what way a tree boweth while it stands and groweth , the same way it commonly falleth when it is cut downe : euen so , looke how men are inclined in their life time , to righteousnes or vnrighteousnesse ; so shall they fall at their death . Men can hardly begin righteousnesse at their last end . Late repentance is seldome sound repentance . Men drawing neere to their end , shall be so affrighted with death , so troubled with paine and grief , that they shal not be able to set themselues to repent soundly . They shall then rather seeke ease for their bodies , then mercie for their sins , or grace for their soules . The beginning of euerie thing is hardest , and therefore he which hath begun wel , is said to haue done halfe his worke . As it is in other things ; so is it with repentance : it is a harder matter to begin repentance at the first , then to renue it afterward : & therfore the fittest time should be taken for the beginning of it : & that is rather the time of our life , then the time of our death : rather the time of our health then the time of our sicknesse . In the time of our life and of our health , we be scarse able and fit to begin serious repentance : but much more vnable and vnfit shall we be in the time of sicknes & death . We read in scripture but of one which became righteous at his last end , the theefe on the Crosse : wee reade of one , that no man might despaire ; though hee haue deferred his repentance so long : we reade but only of one , that no man might presume to deferre it so long . The surest and safest way is to begin in time , & make no delayes : least afterward it be too late . 3 The third circumstance to bee obserued in the text , is the carelesse regard of the righteous mans death . No man considereth it in heart . It seemes that manie godly persons were already dead , & their death did declare that God had some speciall worke in hand , yet the common people which were left behind them , did little regard it . This carelesse contemning of their death , doth shew that the harts of the commō people were possessed with great securitie , to make so small reckoning of such a strange worke of God. All the workes of God are carefully to be regarded of vs , who are set in this world to take a speciall view , and to make an holy vse of them . And therefore Dauid thought the wicked deserued to be broken downe , and not built vp againe , because they regarded not the workes of the Lord , nor the operation of his hands . Now the taking of the righteous away , is one of his speciall workes . For to him belong the issues of death . It is he that turneth man to destruction . The number of his moneths are with him : he appointeth his bounds which he cannot passe . If a sparrow shall not fall on the ground without our father in heauen , then the righteous which are of more value then many sparrowes , cannot perish without his will and appointment . Certaine it is that none die sooner or later then he sends for them . The works of Princes are much considered , and often talked of among the people ; and ought not the Lords workes be much considered of vs ? Their works may be done foolishly , rashly , and vniustly : but the works of God , are done in number , waight and measure , in wisdome , iustice , and mercie . Precious in the sight of the Lord is the death of all his Saints : and shall their death bee vile and contemptible in our eyes ? People most commonly do highly esteeme those things , which are deare and precious among Princes : and shall the death of the righteous which is so precious in the Lords sight , the Prince of all Princes , be lightly esteemed of vs his people ? None of them liueth to himselfe , neither doth any die vnto himselfe . Whether they liue , they liue vnto the Lord : or whether they die , they die vnto the Lord : whether they liue therefore , or die , they are the Lords . Yea they do glorifie God both by life and by death . And therefore we should not lightly passe ouer their life or their death . But consider how they haue glorified God by their death and by their life , and praise him for the same . But why are we to consider their death ? What may we learne thereby ? We learne these foure things : First , the certaintie of death . Secondly , the nature of death . Thirdly , the cause of death : and lastly , the manner how we must die . First , by considering their death , we may learne the certaintie of death in our selues , that we must dye as well as they : in which respect Salomon saith , it is better to goe to the house of mourning , then to goe to the house of feasting ; because this is the end of all men : and the liuing shall lay it to his heart . That is to say , hee which remaineth aliue , by seeing one dead , shall consider in his heart that all men shall so die , and that he himselfe shall die as well as others . The death of others is as a looking glasse , wherein we may clearly beholde the vncertaintie of our owne liues . We may call their death , as some doe the sacrament , visible verbū , a visible word or sermon , teaching vs our owne mortality : for we haue no better assurance of our liues then they had : what we now are , they haue beene : and what they now are , wee may be : and we know not how soone . He which hath taken them away now , may within a while ( if it please him ) take vs also away and bring vs vnto them . As death assaulted them , so will it assault vs ; and we cā no more resist it then they could , but must yeeld as they did . We are ready to forget death , and the forgetfulnesse of death , maketh vs to forget our dutie vnto God : let vs therefore consider the death of others , thereby to be put in mind of our owne . 2 Secondly , by their death we may know the nature of death in al others : for it deals with all alike . We may there see how death doth deface that image of God which was in the bodie , and how it doth destroy the bodie , which was a temple for the holie Ghost to dwel in . If one see a faire house of a noble man to bee much defaced , & fallen to ruine , so as one stone is scarce left vpon another , it will pitie his heart : so should we be moued in our hearts to see the bodie of a righteous man , which was an house for the holie ghost to dwel in , to be so pitifully ruinated by death . Againe , we may see what strange separations death doth make . The soule and the body which haue a long time liued together , as two familiar cópanions , are put asunder by death : and no man knowes how long it shal be before they can meete together againe . Besides this , death makes a separation betwixt old & louing friends . The husband is separated from the wife of his youth , with whom hee reioyced : the wife is separated from her husband , who was her vaile to shield and to saue her : parents are taken from their tēder childrē , which they leaue as orphans in the world , not knowing what will become of them : children are taken from their kind parents , who could haue beene content to haue gone in their steed , yea familiar friends , whose soules were knit together in affectiō , & whose loue exceeded the loue of women , as did the loue of Dauid and Ionathan ▪ are seuered one from another by death : the knot of their friendship is broken : their mutuall kindnes can be no more shewed by one to another . W 〈…〉 griefe it is for louing friends to depart one from another , we may see in Pauls friends and hearers , when he tooke his leaue of them , and told them that they must not see his face any more : They wept all abundantly , and fell on Pauls necke and kissed him ; being chiefly sory for the words which he spake , that they should see his face no more . We had need therfore by the death of others to be put in mind of this separatiō before-hand , y● when it comes , we may be the better prepared for it . Lastly , death makes a separation betwixt the rich man and his wealth : We brought nothing into this world , neither must we carry any thing out of this world : Yea , men leaue their riches they cannot tell vnto whom . If that question be asked many that are ready to die , which was demanded of the rich man , who had laid vp store for many yeeres , This night shall thy soule be taken from thee , then whose shall these things be which thou hast prouided ? they might truly answere , that they cannot tell . Men heape vp riches , and cannot tell who shall enioy them : they bequeath them to some , and others goe away with them . We had neede to thinke of this before hand , that we may vse this world as if we vsed it not : and when we haue foode and rayment , to be therewith content : and to be more willing to leaue these things when death approcheth . If a man doe not in his heart deeply and seriously consider of these things a long time and often before death , he shall be as vnwilling to leaue all these things at the howre of death , as the young man was to sell his goods and giue them to the poore , when he was commaunded by Christ. In things that be of waight and importance , and yet very difficult , it is needful to vse preparation before hand : for without it we shal be vnfit when we come to the pinch . Souldiers which be chosen and appointed for the wars , do exercise themselues with their weapons before hand , and are content to be trained by others which haue better skill & experience , that so they may learne in time of peace , how to behaue themselues in time of war : So had we need in time of our life to learne how to die , and to be taught by others which die before vs , what we must do at the howre of death . 3 Thirdly , we must cōsider the cause or end of their death . Some of the righteous are taken away in iudgement , and some in mercie . In iudgemēt , when God in displeasure doth strike them with death , to correct them for their sinnes . Thus was the man of God taken away which came out of Iudah , and cried out against the Altar in Bethel , that Ieroboam had set vp ; because he beleeued the lie of an old prophet in Bethel , and did eate and drinke with him there , contrarie to Gods commandement , a Lyon met him by the way , and slew him . Thus also were many of the Corinthians taken away for abusing the Lords supper : For this cause many were sicke and weake , and many did sleepe ; yet they were righteous persons : as Paul before had testified of them , Ye are washed , yee are sanctified , yee are iustified in the name of the Lord Iesus , and by the spirit of our God : & afterward he reputeth them which were sicke and did so sleep , to be iudged of the Lord , because they should not be condemned with the world . The Lord is sometimes so sharp with his owne children , that for the example of others , hee will inflict a bodily death vpon thē , as a correction for their sinnes . That should be regarded of all others , that their harmes may make them wise , & moue them to speedie repentance , least they be more sharpely dealt withall . For as Christ saith , If these things be done to a greene tree , what shall be done to the dry ? And as Peter saith , If iudgement first begin at the house of God , what shall the end be of thē which obey not the Gospell of God ? If the maister of a family do sharpely correct his owne children for their faults , let not the seruants thinke that they shal escape vnpunished if they cōmit the like faults . If any one which sitteth at table with vs , by eating of some dish , or drinking of some cup , do surfet , or fall sick , or into a swoune , or die presently , it will greatly moue vs , and we cannot bee perswaded by anie to tast of that dish , or drinke of that cup , for feare of the like : Euen so when we see Gods children that liue amongst vs to bee taken away by death for practising of some sinne , it should greatly moue vs , and wee should so abhorre that sinne , that nothing in the world could perswade vs to practise it . Againe , others are taken away in mercy for their benefite , and for a reward of their righteousnes , to free thē from those iudgements which the Lord intendeth to bring vpon the world : and thus were these righteous men taken away , which here are mentioned . Their death should be considered , as a warning giuen vnto men , of some fearfull iudgement to come , & therfore should cal thē to repentance , that they might preuent the iudgement : but of this I wil speake more afterward in the last circumstance . 4 Lastly , we must consider the manner of their death , for thereby we may learne how to die : it may be as a patterne or example to direct vs in our death . The wicked die either sottishly or impatiently , or else desperatly . Sottishly , like blocks & idiots , hauing neither penitent feeling of their sins , nor comfortable assurance of saluation . Being like vnto Nabal , whose heart ten daies before his death , died within him , and he was like a stone . Such men die like lambes , and yet shall be a pray for the deuouring Lion : they go quietly like fooles to the stocks for correction . Others dye impatiently , who doe not willingly beare the Lords correction , deserued by their sinnes ; but rage , fret , and murmure , as if God dealt too rigorously with them , and through impatiencie will vse vnlawfull meanes for their recouery : as Ahaziah did , who being sicke , sent messengers to enquire of Baal-zebub the god of Ekron if he should recouer of his disease . Others dye desperately ▪ their consciences accusing them most terribly for their sins , without any hope of pardon ; as Caine , who said my sinne is greater then can be forgiuen ; or Iudas , who despairing of pardon for his sin in betraying our Sauiour , went and hanged himselfe . The consciences of many wicked men lye quietly , and neuer trouble them all their life time , but are stirred vp at their death , and then rage and torment them like a mad dog which is lately awaked out of sleep . But the righteous die most comfortably , they beleeuing in Christ , and hauing repented of their sinnes , are assured in their owne soules that all their sins are pardoned in Christ : they will make confession of their faith , and giue testimonies of their repentance vnto others , for their comfort and example . They will patiently indure all the paines of their sicknes , ●s Iob did , knowing that al comes from the Lord , and that it is his fatherly correction , and a signe of his loue , because he chasteneth whom he loueth : yea , they receiue their sicknesse as the Lords messenger , speaking to their soules , as the Prophet Isaiah did to Hezekiah : Put thine house in order ▪ for thou shalt dye and not liue , and therefore they prepare themselues for another world . Yea further in their sicknes they can pray most feruently , as king Hezekiah did , Isai 38. and then they will giue most fruitfull and comfortable instructions to those which they leaue behinde . As the Swan sings most sweetly a little before his death ; so the righteous speake most diuinely a little before their end . Whosoeuer searcheth the scriptures , may reade the diuine prophecy of Iacob vnto the twelue Patriarches , Gen. 49. the holy blessing of Moses vpon the twelue tribes Deut. 33. the godly exhortation of Ioshua to the people of Israel placed by him in Canaan , Iosh. 23. the wise counsell of Dauid vnto Salomon , who was to succeede him in the kingdome 1. King. 2. Whosoeuer readeth the Ecclesiasticall histories , may not onely see the vertuous liues , but also the christian like ends of the Saints and Martyrs in the Church . And whosoeuer will be present at the death of those which truly feare God , may thereby learne how they themselues ought to dye : for when the outward man doth decay , the inward man is renewed more and more . They shew , that the neerer they do approch vnto their end , the neerer they draw toward heauen . But in these our dayes many may bee found , who either do not at al consider the death of the righteous , or else do consider it amisse . Though it be a matter worth consideration ; yet some do not consider it at all : because they see so many die , they make the lesse reckoning of it : til death knock at their owne doores , they neuer regard it : they must needes die themselues , before they can be brought to consider of death : they care not who sinck , so they swimme ; nor how many die , so they may liue : yea this is greatly to be lamented , that some do regard the death of a Christian , no more then they regard the death of a dog . But seeing we may learne so many profitable instructions by their death , let vs now begin to consider it better then euer we did before . Others do consider it , but yet amisse ; eyther fondly or frowardly . Fondly , through naturall affection arising from kinred , affinitie , or familiaritie ▪ If a stranger dye , it nothing moues them : but if one of their owne friends dye , they sigh and sob , they howle and lament . If the father lose his sonne , hee cryes most pitifully , as Dauid did for Absolom ▪ O my sonne Absolom , my sonne , my sonne Absolom : would God I had dyed for thee : O Absolom my sonne , my sonne . If the mother lose her children , she behaueth her self like Rachel weeping for her children , and would not be comforted , because they were not . If children lose their parents , they cry after them as Elisha did after Elias , whē he was taken vp , my father , my father . If a sister lose her brother , she weepeth for him , as Mary did for Lazarus . If the husband lose his wife , he weepeth for her , as Abraham wept for Sarah : Yea he mourneth like a Turtle Doue which hath lost his marrow . If the wife lose her husband , she dealeth like Naomi , who would not be called Naomi , that is beautiful : but Mara , that is , bitter , because the Lord had giuen her much bitternes . If one familiar friend lose another , he lamenteth his death , as Dauid did the death of Ionathan : wo is me for thee , my brother Ionathan : very kinde hast thou been vnto me : thy loue to me was wonderfull passing the loue of women . Indeede I can not deny , but y● we ought in a speciall manner to consider the death of those which are neere and deare vnto 〈…〉 for it may be they are takē from vs ; because we were vnworthy of them ; or because we gloryed & trusted ouer-much in them and were not so thankfull for them as we ought . If we had any help by them , we must consider whether God haue not depriued vs of them for the punishment of our sins , as the widow of Sarepta did at the death of her son , saying vnto Eliah : Art thou come vnto me to call my sinne to remembrance , and to slay my sonne ? Yet this consideration must be ordered by wisdome , it must not be ioyned with excessiue sorrow . Neither must we consider their death alone , but also the death of others which dye in the Lord , and to learne to make an holy vse thereof . For as Sampson found sweete hony in the carkas of a dead Lyon ; so we may finde some sweet instructions in the dead corps of euery righteous man : yea the more righteous that they are which do dye , the more should their death be considered , because it may yeeld greater store of instruction vnto vs. And it may be that God doth take away those which are neere vnto vs , because we doe carelesly regard the death of those which be farre off . Againe , some consider the death of the righteous very frowardly and peeuishly , yea I may say malitiously & preposterously . For if any of them be taken away by a sodaine and extraordinary death , they presently censure them as plagued of God , and cōdemne their former profession , thinking that God would not haue so dealt with them , if he approued either of them or their profession . But they must be instructed in this point by wise Salomon , who sayth : that no man knoweth loue or hatred of all that is before him . All things come alike to all : and the same condition is to the iust and the wicked , to the good and the pure , and to the polluted : to him that sacrificeth , & to him that sacrificeth not . Eli was a Priest , and a good man ; yet brake his neck by falling backward from his ●eate . Ionathan was a sworne brother vnto Dauid , a godly and faithfull friend ; yet was he slaine in battaile by the hands of the Philistines . That Prophet of God which came out of Iudah to Bethel to speake against Ieroboam , and the altars which he had built for idolatry , was no doubt an holy man ; yet was he killed in y● way by a Lyon. Iosiah was a good King , like vnto him there was no King before him , neither after him rose any like him : yet was he slaine in the valley of Megiddo by Necho King of Egypt . Iob● children were wel brought vp by their godly father , and it is sayd , that before Iob offered sacrifice for them , they were sanctified : yet within a while after , as they were eating and drinking in their eldest brothers house , a violent wind ouerthrew the house , and killed them all . We must not therefore iudge of men by their death , but rather by their life . Though sometime a good death may follow an euill life : yet an euill death can neuer follow a good life . Correct thine euill life , and feare not an euill death : he can not die ill that liues well , saith Augustine . And afterward answeres the obiections of these men , and makes this the foote of his song . Thou wilt say vnto mee haue not many iust men perished by shipwracke ? Certainely , hee can not dye ill , which liued well ▪ Haue not many iust men beene slaine by the enemies sword ? Certainly , he can not die il which liued well . Haue not many iust men been killed by theeues ? Haue not many righteous men bin torne in pieces by wild beasts ? Certainly , hee can not die ill which liued wel &c. But I wil say vnto such as censure the righteous for their strange and violent death , as Christ said of those eighteen , vpon whom y● tower of Siloam fell and flew them : Thinke ye that these were greater sinners then others ? I tel you nay ; but except ye repent , ye all shall likewise perish As for sodaine death , it is euill to them which lead an euill life , because it findes them vnprepared , it carries them away ●odainelie vnto torment : but it is not euill to them which liue well ; because it finds them prepared : it frees them from much paine which others endure through long sicknes , and carries them forth-with to the place where they desire to be . The righteous doe so dispose of themselues in the morning , as if they might dy before night ; and at night , as if they might die before morning : and therefore whensoeuer death comes it finds them prepared , and is a benefit vnto them . 2 Againe , if the righteous a little before death , be dangerouslie tempted by Sathan , and shew their infirmitie by vttering some speeches which tend to doubting or desperation ( though after ward they get victory , and triumph ouer the diuell ) carnall people think there is no peace of conscience , and therefore no saluation to bee had , by that religion : and so speake euill of it . Let such consider the estate of Iob in his miserie , who cursed the day of his birth , saide that the arrowes of the almightie did sticke in him , the venome whereof had drunke vp his spirit : that the terrours of God did fight against him that the Lord was his enimie : did write bitter things against him : and did set him as a butte to shoote at . As also the estate of Dauid , through terrour of conscience , while hee concealed his sinne . His bones consumed , he rored all the day long , his moysture was turned into the drought of sommer . Againe , let him know that the diuell doth most tempt the best . He then tempted Christ , when he was baptized and filled with the holie Ghost : so will hee most tempt Christians , when they haue receiued greatest gifts of Gods spirit . As theeues labour to breakedowne , and rob those houses onlie , where great store of treasure or wealth is laid vp ; and as Pyrats desire to take that ship which is best loden with the dearest merchandise : so the diuell doth most seeke to make a pray of them which are endued with the greatest measure of spirituall graces . When the strong man armed keepeth the house , the things that he possesseth are in peace : but when a stronger then he , ouercommeth him , then hee gathereth greater forces , and makes a new assault to enter againe . In any commotion , whom doe rebels kill and spoile ? not those which submit themselues vnto them , and ioyne with them in their rebellion : but those which are faithfull to their Prince , & fight for their Prince against them , as hath appeared of late in the rebell of Ireland . Now the diuell is as a rebell in the Lords kingdome : whome then will he most trouble and assault ? not the wicked which submit themselues vnto him and ioyne with him in rebellion against God , but the godlie which abide faithfull , and fight vnder the Lords banners against him . Whosoeuer would raigne with Christ in heauen , must ouercome the diuell on earth : for he promiseth : To him that ouercommeth will I graunt to sit with mee in my throne , euen as I ouercame , and sit with my father in his throne . How can there be a victorie , wherothere is no battaile ? And how can there be any battaile , where there is not assaulting and resisting ? And no meruaile though the diuell do most assault the righteous at their death , for hee taketh the opportunitie of the time , his wrath is thē great : knowing that he hath but a short time . He must either ouercome thē at that instant , or els not at all : yea hee takes the aduantage of their present weakenesse , and those sinnes which before hee perswaded people to bee small and light , at the time of death he maketh great and heauie , Euen as a tree or peece of wood , while it swims in a riuer seemeth to bee light , and one may easilie draw it ; but when it comes to the shore and is laid vpon drie ground , can scarcelie be drawne by ten men : so sin is made light by the diuell so long as men liue ; that so hee may still encourage them to practise it ; but when it comes to the shore of death , then he makes it heauie , and begins most to trouble their consciences with it , that if it were possible they might by it bee brought to desperation . In the midst of the temptation when the godlie seeme most to be ouercome , they are but like to a man in a traunce , who lies as though he were dead ; yet he hath life in him : and therfore as Paul saw that life was in Eutiches embraced him , and deliuered him aliue , when the people tooke him vp for dead ; so God seeth life in the righteous being tempted , when men take them for dead : and hee will at last so restore them , as that they shall liue for euer with him . 3 Lastlie , others beholding them which were reputed righteous , to die very stranglie , to raue , to blaspheme , to vtter many idle and impious speeches , to be vnrulie and behaue themselues verie foolishlie● , they begin to suspect their profession : but let them know , that these things may arise from the extremitie of their disease . For in hote feuers and burning agues , the choler ascending into the braine , will hinder the vse of their vnderstanding ; and so cause thē thus to misbehaue themselues rather like madmen then Christians . And therefore as Paule said of himselfe after regeneration , it is no more I that doe it , but the sinne that dwelleth in me : so may I say of them , it is not they which doe it , but the disease which is vpon them . All sinnes committed by the righteous in those extremities , are but sins of ignorance , because they want the vse of reason to iudge of sinne : they are also sins of infirmitie , arising from the frailtie of their flesh : and for them they will afterward repent , if they recouer the vse of reason , and be able to know them to be sins : or if they doe not ; they are freelie pardoned in the death of Christ , as well as other such sins be . Wherefore I say to those , which censure them vncharitablie for that their end , as Christ said to the Iewes fontheir carnall censure of him . Iudge not according to the appearante , but iudge righteous iudgment : yea , iudge not , that yee be not iudged . 5 In the last place the finall cause and end of their death is to bee considered . They be taken away from euill to come . The speciall euils from which these righteous persons were taken , are mentioned in the former Chapter , to be deuoured in a cruell manner by the wilde beasts of the forrest . But we must further vnderstand that the euils from which the righteous are taken , are either ordinarie or extraordinarie . The ordinarie euils are those which eyther all men , or most men doe suffer . And these are eyther corporall or spirituall : corporall , as sicknes and diseases , aches and paines in their bodies , griefe and sorrow , toyle and labour , crosses and losses , outward troubles and persecution . Gods children so long as they liue are subiect vnto these , as wel as others ; yea oftentimes more then others . He which will bee Christs Disciple must take vp his crosse daylie and follow him . Through manie tribulations wee must enter into the kingdome of heauen . Iudgement begins at the house of God. The Lord doth chastise his children by his iudgements , least they should be condemned with the world . A father hath two sons , the one offends , and is corrected ; the other also offendeth , & is not corrected , why is the one corrected and not the other ? because the father hath hope of his amendment , and reserues the inheritance for him : but he hath no hope of the other , and therefore will not correct him , but doth disinherite him and cast him off : so doth God deale with men . Those which hee seeth incorrigible , hee letteth alone , though they offend ; yet he seldome correcteth them , but casts them off : but others which may by correction bee brought to repentance and kept in awe , he often correcteth , and for them is reserued an inheritance immortall and vndefiled in heauen : yea the world hateth them , because they are not of the world ; yea among men they shall oftentimes suffer euill for righteousnes sake . And God hereby will make triall of their faith , of their patience & constancie , and herein make them examples vnto others : so that they must looke for afflictions so long as life lasteth : but death makes an end of them al. Life and miserie are two twins , which were borne together , & must die together . And therefore Iohn heard it from heauen , & was commaunded to write it for the comfort of men on the earth : blessed are the dead , which die in the Lord , for they rest from their labours , and their works follow them . Then shall God wipe all teares from their eyes , then shall there be no more sorrow nor crying , nor paine . Then shall they haue euerlasting rest and no labour : continuall ioy , and no sorrow : perpetuall pleasure , and no paine : great plentie of all good things , and no want : all manner of happines , and no miserie . The spirituall euils , from which they are freed by death are three . First their combat with the diuell . Here we are in continuall warfare : this is the militant Church : so long as wee liue and abide in it , wee must fight as the Lords souldiers , & not against flesh and bloud ; but against principalities , against powers , and against worldlie gouernours , the Princes of the darkenesse of this world : and not for a naturall or temporall , but for a spirituall and eternall life : not for an earthlie , but for an heauenlie kingdome . And in this battell there is no time of truce . If the diuell be ouercome at one time , he will on a sodame , and none knowes how soone , giue a fresh assault againe ▪ but death ends tho battell : not as if the diuell got the victorie by our death , as it is commonly seene among warriours on the earth , if the one die in fight , the other getteth the vpper hand : but the faithfull at their last end , get a finall conquest , and then ascend to heauen there to triumph . The diuell cannot assault them there . He may compasse the earth , but he cannot enter within the lists of heauen . He neuer came thither to assault any , since he was first cast out ; though he tempted Adam in the earthly Paradice , and got him thrust out of it : yet can he not tempt any in the heauenly Paradice , to cause them to be thrust thence . And therefore as a souldier which hath endured an hard and dangerous battell a long time , doth greatly reioyce when he hath gotten the victorie : so may the faithfull reioyce at the houre of their death , because then they make a finall end of their spirituall enemies , and begin their triumph ouer them . 2 Another miserie from which they are freed , is the practise of sinne . Who liueth and sinneth not , as Salomon saith : In many things we offend all . Though we be ●ruely sanctified , yet it is but in part , and therefore we may say with S. Paul. I allow not that which I doe , for what I would that I doe not : but what I hate , that doe I. And further , I delight in the law of God concerning the inner man , but I see another law in my members , rebelling against the law of my minde , and leading me captiue vnto sinne . And nothing is more grieuous vnto a true Christian heart then the practise of sinne ; and therefore euerie one in this case , will cry out with the same Apostle . O wretched man that I am , who shall deliuer me from the bodie of this death ? But death destroyes sinne . Sinne brought in death : and death driues out sinne . After death all the righteous shall be perfectlie sanctified ; and made like the Angels to do the will of the Lord readilie , willinglie , and cheerefullie . As herbs and flowers breed wormes in them , yet those wormes at last will kill the hearbes and flowers : so sinne bred death in it selfe , but at last death will kill sinne . And as Sampson could not kill the Philistims , who were his greatest enimies , but by his owne death : no more can the righteous kil sin which is not their least enimie , but by their own death . At the first , death was ordained as a punishment for sinne , but now it is vsed as a meanes to stop the course of sin . It was then said vnto man , if thou sinne , thou shalt die the death : but now it is said , thou must die , least thou sinne : that which thē was to be feared , that men might not sin , must now be suffered , least they should sinne . Sinne hath taken such deepe roote in our bodies , that it cannot be destroyed , vnlesse the bodie be as it were quite plucked vp by the roots : least any roots remaining , new buds of sinne doe sprout from the same ▪ If a wild figgetree doe grow in the walles of a faire temple , and spread the roots of it al along ouer all the stones of the whole building ; it will not cease from springing , till all be pulled downe : if the stones be pulled downe , they may afterward bee set vp a gaine in their owne places , and the temple made as faire as euer it was : and so the fig-tree may be pulled vp by the rootes & will grow no more ( this comparison haue the learned vsed . ) In the same manner , the Lord a skilfull workeman , hauing made man for his temple , there sprung sinne in him like a wilde figtree , which was spread wholie ouer all parts of man , and it could not be destoryed , vntill the bodie was destroyed by death : and God hauing destroyed the bodie by death , that so hee might quite roote out sin , will build it vp againe , to be a new temple vnto him : yea mans bodie was in this respect like vnto a faire and beautifull picture of gold , which an enuious and ill disposed person doth so mangle and disfignre , as that it cannot be brought vnto the same forme and beautie , vnlesse the owner doe melt it againe , and fashion it all a new . 3 Furthermore , it is some euill for the righteous to dwell among ill neighbours . It greatly greeueth them to see others commit sinne , and dishonour God. Lot being righteous , and dwelling among the Sodomites , in seeing & hearing their vnlawfull deeds , vexed his righteous soule from day to day . And Dauid said , Mine eyes gush out with riuers of water , because they keep not thy law . And also , woe is me that I remaine in Meshech , and dwell in the tents of Keaar . Hee which is truelie grieued for sin in himselfe , wil also be grieued for sinne in others . Now the world is so fraught with sinners , that if a man would not keepe companie with fornicators , or with the couetous , or with extortioners , or with idolaters , then as Paul saith , he must go out of the world . Death therefore frees men from this euill , because it taketh them out of the world , and suffereth them not to behold eyther the sinnes which men commit against God , or the euils which God doth bring vpon them : yea death doth carrie them into heauen to the holie angels and spirits of iust and perfect men , which sinne not at all , but fulfill the will of God in all perfection . They shall haue cause to reioyce for them , and not to be grieued at them . There be also extraordinarie euils , from which the righteous are deliuered by death ; and those are extraordinarie iudgements which the Lord bringeth vpon the people and countrie where they dwelt , for some late and grieuous sins . Thus was a young child of Ieroboam dealt withall . The Lord threatned to bring euill vpon the house of Ieroboam , and to sweepe off the remnant of his house , as a man sweepeth away dung til it be all gone . Yea the dogs should eate him of Ieroboams stocke that died in the Citie , and the foules of the aire should eate him that died in the field : yet that childe should die in his bed , and all Israel ( as it is said ) shall mourne for him : for he onlie of Ieroboam shall come to the graue , because in him there is found some goodnes toward the Lord God of Israel , in the house of Ieroboam . Thus also was good king Iosiah dealt withall . The Lord told him before hand , because thine heart melted , and they hast humbled thy selfe , hast rent thy clothes and wept before mee : behold therefore I will gather thee to thy fathers , and thou shalt be put in thy graue in peace , and thine eyes shall not see all the euill which I will bring vpon this place . And thus was Luther dealt withall ( as some haue obserued ) who was taken away in peace , not long before the Lord brought that miserable calamitie vpon Germanie , which he had often foretold , would come vpon that people for the contempt of the Gospel . Who also desired that hee might be called out of the world , before he saw those grieuous punishments which hee greatly feared . Though this be no perpetuall law : for sometime the righteous perish in the common destruction among the wicked , as Ionathan did with Saul & other Israelites in battell against the Philistims . And in the Pestilence Christians haue dyed with the Infidels . Sometime God spareth the wicked for the righteous mens sake which liue among them . The Lord promised Abraham , that if he could finde ten righteous men ●n Sodome , hee would not destroy the citie for those tennes sake . And Iob sayd , The innocent shall deliuer the yland , and it shall be preserued by the purenes of his hands . Yea wheate and tares must grow together till the haruest , that is , good and bad must liue together in the world , vntil the end of the world . Yet oftentimes God pluckes his children out of fire , which shall consume the wicked ; and prouides a place of safety for them in heauen , before he powre forth his iudgements vpon the earth . Lot was commaunded to make haste vnto the citie of Zoar to saue him there , because the Lord could doe nothing vnto Sodom , till hee was come thither . And when the Lord would destroy Ierusalem for the abominations committed in it , he shewed to the Prophet in a vision the destroyers , comming forth with their weapōs to destroy : yet they must not touch any , vntill they were all marked in their fore heads , which mourned for all the abominations done in the midst of it . And the destroying Angels must not hurt the earth , neither the sea , nor the trees , till the seruants of God were sealed in their foreheads . As the righteous are carefull to serue the Lord ; so is he carefull to preserue them . As they haue not bin partakers with the common sort in the practise of sin , so shall they not bee partakers with them in suffering punishment . He takes them from among the wicked , and then executeth his iudgements vpon the wicked alone . The Egyptians did vse to gather their corne out of the fields , and laid it vp in their barnes , and then caused the Israelites to gather the stubble to make bricke withall ; and in some Countreys , Farmers first carry the corne into their barnes , and then burne the stubble in the field where it growes : so the Lord first gathereth the righteous into the kingdome of heauen , and then consumeth the wicked on the earth . It is farre from the iudge of all the world to slay the righteous with the wicked . 1. In this respect those which suruiue the righteous haue iust cause to feare some present euils , and labour by vnfained repentance , if it be possible , to preuēt them . Their death is a plaine prognostication of some euils to come , and should be as a trumpet to awaken others out of the sleepe of ▪ sinne . Many of the wicked reioyce when the godly are taken away frō them : they loue their roomes better then their company : they hated them and their profession in their life time , because , as they say , they are not for our profit , and they are contrary to our doings : they checke vs for offending against the law : it grieueth vs to looke vpon them : for their liues are not like other men ; and therefore at their death they are glad that they are rid of them : when indeede they haue greater cause to howle and weepe for the miseries that shall come vpon them . The righteous need not to imitate the vngodly practise of Herod , who being ready to dye , & thinking that his death would be a great ioy to many , shut vp in prison some noble men of euery towne : and required his sister Salome , & her husband Alexa , that so soone as he was dead , they should kil those noble men , and then all Iudaea would lament his death . The Lord himselfe doth often make the death of the righteous to be lamented , by sending of extraordinary iudgements immediatly after their death . When Noah enters into the Arke , the world is drowned with the floud : when Lot departs out of Sedome , it is burnt with fire . 2 In this respect also y● righteous haue no cause to feare death , but rather to desire it : for what is it but an ending of some troubles , and a preuenting of others ? They may with Paule desire to be loosed and to be with Christ , which is best of all . It is true which Salomon saith , That the day of a mans death is better then the day of his birth . For the day of a godly mans birth is the beginning of his misery : but the day of his death , is the end of his misery . Indeede the day of a wicked mans death is the most wofull day that euer befell him ; for hee is not taken away from the euill to come , but he is taken vnto euill , to be tormented in hell for euermore . And therefore he feares death as much , as a malefactour feareth a Sergeant that commeth to carry him to prisō , where he is like to abide till the day of execution . That is true in them which the Diuell sayd . Skin for skin , and all that euer a man hath , will he giue for his life . And as the Gibeonites were content rather to bee bondmen , and hewers of wood , and drawers of water , then to be killed by the Israelites as other nations were : So they had rather indure any kinde of misery then to die as others doe , because they feare a worse estate after death , and therefore must bee pulled from the earth with as great violence , as Ioab was pulled from the hornes of the altar , vnto which he had fled as to a place of refuge . But the godly knowing what an happy exchange they make by death , they desire to dye so soone as it pleaseth the Lord. Indeede none ought for the ending of present calamities , or preuenting of future miseries , to shorten their own dayes , as Saul did by falling on his owne sword : nor yet for the present enioying of eternal happines , procure their own deat● ; as Cleombrotus did , who reading Plato his booke of the immortalitie of the soule , cast himself headlong from a wal , that he might change this life for a better . He onely who gaue life , must take it away : and the Lord may say to such , I will receiue no soules , which against my will haue gone out of the body : the Philosophers which died so , were martyrs of foolish philosophie . Yet seeing that death freeth the righteous from present and future miseries , they may be most willing to dye , so soone as the Lord calleth for them : and when death approacheth , may say with Simeon : Lord now lettest thou thy seruant depart in peace . 3 Lastly , in this respect we must learne not to mourne immoderately for the death of the righteous . Though we receiued great comfort , and inioyed some benefit by them while they were aliue : yet seeing that death is an aduantage vnto them , we should be content patiently to beare our owne losse , in respect of their great gaine . If two friends should lye in prison together , or should dwell together in a strange countrey , where both of them were hardly vsed , were many wayes iniured , endured great want , and sustained much miserie : though they loued one another dearely , and the one were an helpe and comfort to the other ; yet if the one should be taken from the other , and brought to his chiefest friends , and among them be not onely freed from all such miseries as before he had endured , but also be aduanced to great preferment ; will the other which is left behind him , be discontented at it ? Will he not rather wish himselfe to be there with him in the like case ; then desire , that either he had stayed with him , or might returne againe ? This our life is as a prison , or straunge countrey , in which we indure great miserie , and may euery day looke for more : if therefore our deerest friends be taken from vs , freed from these miseries , and aduanced to great glorie with Christ and his Saints in the kingdome of heauen ; we haue no cause to wish that either they had stayed longer with vs , or might returne againe vnto vs ; but rather desire that we might quickly go vnto them , to be glorified in like sort . Though we may thinke that they dyed too soone for vs , yet they dyed not too soone for themselues : for the sooner they come to rest and happines , the better it is for them . Their condition is farre better then ours , for they are freed from misery ; we are reserued for further misery : they are already arriued at the hauen of eternall rest : and we are stil tossed on the sea of this world , with troublesome waues , and dangerous tempests they haue ended their iourney with lesser trauaile , and making a shorter cut : and wee are yet trauailing with wear●●omnesse in our iourney . If any one of them could speake after their death , he would say vnto those which weep for him , as Christ sayd to the daughters of Ierusalem : Weepe not for me , but weepe for your selues , and for your children ; because of the dangerous dayes which shall ensue : Or as Christ said vnto his disciples , If ye loued me , ye would verily reioyce , because I go vnto the Father . But if examples do moue any thing at al , I may apply al that hath bin spoken to our present occasion . A righteous woman is perished : a mercifull woman is taken away : let vs lay it to our hearts , and consider that she is taken away from euill . I am fully perswaded that she is deliuered from ordinary euils : and it may be her death hath in her self preuented some extraordinarie iudgements which remaine for vs that are left behinde . Sin is now so ri●e and ripe among vs , that we may iustly feare some strange future euils : God graunt , that as she hath preuented them by her death , so we may preuent them by our vnfained repentance . I know that she , being receiued into the society of the Saincts in heauen , neither careth for , nor seeketh mans praises : she neither needeth our prayers , nor yet our prayses : if she desire any thing , it is our imitation . Yet to praise the dead , is a thing lawfull in it self , and profitable vnto the liuing . If it had not bin a thing lawfull , neither Dauid would so highly haue commended Ionathan for his feruent and constant loue , 2. Sam. 1. 26. neither would the holy Ghost haue commended king Iosiah for his integrity aboue all others , 2. Chro. ●5 . 23. Neither would the author to the Hebrews haue so greatly praised the Patriarchs and Prophets for their excellent works of faith . N●ither would Christ haue commaunded , that wheresoeuer the Gospell should be preached throughout all the world , that which the woman had done in ●anointing him , should be spoken of ▪ for a memoriall of her . God would not haue the vertuous deedes , and holy examples of the righteous to bee buried with them , but to bee kept in remembrance , for the imitation of others . Christ commended some while they were aliue , as the Centurion for the greatnes of his faith , Math. 8. Iohn Baptist for his constancie , his ●obrietie in his apparell , and the dignitie of his office , Math. 11. May we not then praise the dead ? For we may best commend saylers whē they arriue at the hauen , and souldiers when they haue gotten the victorie . These praises may profit the liuing : they may comfort the friends of the deceased , assuring them of their happie exchange by death . And for this cause the Fathers in their consolatorie letters written to them which lost their friends , haue inserted large praises of them : they may stirre vp others to praise the Lord for them , and likewise prouoke thē to follow their good example . As fire , whē it is raked into , wil cast forth some heate and light ; and precious oyntment if it be stirred , wil cast forth a sweete smel to thē which be neere : so y● praises of Saints departed being mentioned , will yeeld some comfort and profit to those which heare them . I may the more boldly speake somewhat of this godly Gentlewoman , whose soule ( I doubt not ) God hath taken vnto himselfe , and whose body is now to bee committed vnto the earth , because I knew both the course of her life , and the manner of her death . It pleased God betime to season the vessel of her heart with heauenly liquour , whereof it did alwayes tast afterward : good seede was sowne in her soule at the beginning , which budded and brought forth good fruite vnto the ende . She was by nature very humble and lowly , not disdaining any : very louing and kind , shewing courtesie to all : very meeke , and milde , in forbearing euery one ; so as they which did daylie conuerse with her , could neuer see her angrie : and hereby she got the loue of all . For matters of religion few went before her . She gaue her selfe much to reading : as Paula did traine vp her maides to read , and learne euery day some thing in the Scriptures ; so did she accustome her selfe to reade euery day eight chapters in the bible : and would not suffer any occasiō to hinder her in that taske : yea and moreouer at conuenient leasure would reade ouer other godly bookes for her further instruction . She was also much giuen to prayer : for besides that shee would both morning and euening ioyne in prayer with the family , she was espyed to seeke out solitary places for priuate prayer and meditation . She did most dutifully frequent the publick exercises in the Church : had a speciall care to sanctifie the Sabboth ; and was greatly grieued , if shee might not heare one or two Sermons on that day . Although she dwelt farre from the Church , yet would she neuer be absent , if shee were able either to goe or ride . Yea she might be found in the Church when others which dwelt neerer , and were able to haue come , might haue bin found in their houses , or vnfit places for that time . By these meanes shee did greatly increase in knowledge , not being like those women which are euer learning , but are neuer able to come to the knowledge of the truth . But rather like Dauid , who vnderstoode more then the ancient . She had a very tender conscience , and would often weepe not only for her owne sins , but also for the sins of others ; especially if she espied a fault in those which were neere vnto her , & whom she loued dearely . had a dangerous conflict , yet a ioyfull conquest . Not long after the beginning of her sicknes , being a weeke before her death , I comming to visit her , found her some what troubled in conscience ; the enemy had then begun to assault her : but within a while , by conference with me and others and also by prayer , she was comforted . But after our departure , the enemy did more strongly & strangely assault her againe , as might appeare to them which were present : for she neither would , nor yet could conceale it . Though I was not present at this conflict , yet was I present at the conquest . I comming to her the day before her death , found her exceedingly rauished with the ioyes of heauen , praysing God most cheerefully for his great mercies , and wonderfull works of God toward her , repeating many verses of the Psalmes , and other places of Scripture , to expresse the worke of the Lord vnto her , and to set forth her thankfulnes vnto him . She said , the path was smooth , and strowed with flowers where she did treade , that she was as it were in Paradice , and felt a sweete smell , as in the garden of Eden : that the ioyes which she felt were wonderfull , wonderfull ! repeating that word oftentimes together . I cannot rehearse the least part of those heauenly speeches which then shee vttered . She often desired others to pray and to praise God for her : and when I had once ended prayer , within a while after she would desire me to pray againe . The next morning which was the day of her death , I saw her continue in the like sort , though not able by reason of her weakenes , to speake so much : she then desired our prayers againe for her , and when prayer was ended , and I gone out of the house toward the Church , she caused mee to bee called backe , to pray once againe with her ; and whē I departed , wished some faithithfull Minister to help me , and thus continued in godly speeches and prayers vntill her last end . This was the manner of her death . I haue heard that some speake very vncharitably of her , by reason of her temptation , and thereupon mutter much against religion it selfe : but such should remember that which I haue spoken before , that the Deuill most assaulteth them which be most godly , thinking to hinder all religion , if he may preuaile with such : * and if you yet doubt of this point , I could shew the testimony of the best learned to approue it . And in temptation the best may quaile , to shew how weake wee are , and to keepe vs from presumption . Yet seeing that as Iacob spake of the tribe of Gad , An host of men shall ouercome him , yet he shall ouercome in the end : so it came to passe in her ; her enemie for a while seemed to preuaile , but in the end was troden downe vnder her feete . Wee should rather praise God for the victory , then speake euill of her for the combate : & feare least he who tempted her so strōgly will also tempt vs ; and therefore let vs put vpon vs armour of proofe , that we may be able to stand in the day of tryall . I pray God , that those which speake euill of her death , doe not die worse then shee did . Howsoeuer it was , I will say with Paul Who art thou that iudgest another mans seruant the standeth or falleth to his owne maister . I hope she resteth with the Lord , and therefore let ill tongues rest , and speake no more against her . Although her mother haue lost a dutifull childe : her husband a chast , a louing and discreet wife : her brethren , a deare and kind sister : her nighbours , a peaceable and courteous neighbour : her friends , a religious kinswoman : her familiar acquaintance , a vertuous companion : the poore , a charitable relieuer : and I my selfe , one of my best hearers . Yet I will say to all , as Hierom did to Eustochium concerning her mother Paula : Let vs not mourne because we haue lost such a one , but let vs rather giue thankes , that we haue had such a one ; yea rather that we still haue such a one ; for all liue vnto God : and whosoeuer returneth vnto the Lord , is reckoned in the number of the fanstlie . Let vs learne to imitate those good things which were in her : let vs be stirred vp by her death both to consider the vncertaintie of our owne liues , and also to prepare our selues for our last end : that it may be the beginning of our euerlasting glory . The Lord God graunt that euery one of vs may doe it . Amen . FINIS . THE SOVLES SOLACE AGAINST SORROW . A funerall Sermon preached at Childwall Church in Lancashire , at the buriall of Mistris Katherin Brettergh , the third of Iune 1601. in the afternoone of the same day . By W. LEYGH Bachelor of Diuinitie and Pastor of Standish . PSALME 126. 5. 6. 5 They that sowe in teares , shall reape in ioy . 6 They went weeping , and caried precious seede : but they shall returne with ioy , and bring their sheaues . IONDON Imprinted by Felix Kyngston . 1602. To the reuerend man of God , and faithfull Preacher , M. William Leygh , Bachelor of Diuinity , and Pastor of Standish in Lancashire : William Brettergh wisheth increase of all good graces , for the gathering of Gods Saints , and building vp of his Church , and for his owne euerlasting saluation in Iesus Christ. GOod Sir , after I had read with comfort , that which I gayned from you with much intreaty , I meane a copie of your Sermon , preached at my wiues Funerall ; I was so ful and pregnant of the birth , that I could beare no longer , but must needs bring foorth the same , and lay it in the lap of Gods children : which how euer I vse it in the nursing , was from your selfe a per●est birth . Happily you will deem I do you wrong , to publish the same without your futher warrantie : indeede you may and my selfe should thinke none other ; but that fearing vpon a second intreaty you might either perswade me in your loue , or ouer-awe me by your authority ▪ to desist from printing the same : I haue thought good rather to venture vpon all carthly replies , thē to hazard the want of so heauenly a solace . Good sir pardon my boldnes , for and if you would giue me your house full of gold , I cannot keepe in , what God will haue out : nor can I bee silent where God will speake : The best is , I lacke no priuiledge : The Lord hath giuen good success : The Examiner full allowance : The Learned good approuall : And my conscience is cleare within : I doe it neither to your praise , or my own , but with a single heart to set out the Lords glory . And for the wantonnes of the world , the iniquitie of the time , and the multitude of malicious wreslers , of whom you speake ; let them alone , whilest they but pine themselues in feeding vpon our best things . The Lord giue you grace , countenance , and continuance in the bleshed worke of the Ministery , for his Sions sake . London this 20. of Nouember 1601. Your assured in Christ Iesus , William Brettergh . The Soules Solace against Sorrow . ISAIAH . 57. 2. Peace shall come : they shall rest in their beds , euerie one that walketh before him . IT was the preparation & day before the Saboath , when Ioseph of Arimathea , with Nichodemus and the women that came from Galile ; begg'd of Pilate the bodie of Iesus ; wrapt it in sindon ; imbalm'd it with spices ; buried it ; and so gaue him the last dutie of eternall obsequie . As that was honourable in Christ the head ; so is it not dishonourable in vs his members . And for that I hold this day , you haue done well , who haue followed the hearse of this our deare sister , to giue her the last honour of buriall ; though last ( I say ) yet not the least of Christian duties . All which on your behalfes ( blessed preacher , and blessed people ) how readily and religiouslie hath beene performed , I rather ioy to feele in my heart , then can finde the way to expresse with my tongue : howbeit in lieu of my vnfained loue to her that resteth now in peace ; as also of you my deare brethren , who yet a while must indure the warres of this wofull world ; giue me leaue in respect of both , to charge my selfe with a dutie more particular , & more abounding . For as the Maries could not bee satisfied with al that was done by Ioseph and Nichodemus for their maister Christ , vnlesse their poore balme went withal : so can I not content my self with al you haue done ( though most sufficient ) vnlesse I bring some sindon of mine owne , and buy some balme to bestow vpon this Saint . As loue is full of labour ; so it spareth no cost ; and for that I say with Dauid , I will not offer burnt offerings vnto the Lord my God , of that which cost me nothing : so then being called vnto this place , by him who may commaund me much , for that his praise is in the Gospell ( I meane the saddest Saint in all the assemblie ) I did not consult with flesh and blood , but haue as you may see , most willinglie obeyed the heauenlie call . Desirous by my best endeuours , & sweetest balme , to comfort the liuing , by commending the dead : so did Isaiah in this place , as you haue heard from the former Angell , who tooke the commination to himselfe , out of the verse going before , of Gods peremptorie summons of all by death ; iust , and vniust ; righteous , and vnrighteous ; faithfull , and faithles ; and hath left the consolation for me , thereby to raise you vp from deepe despaire , and put you in a place of peace , lay you in a bed of rest . with the Saint that gone is , and all such as walke before the Lord. That all must die , as hath bin told you , there is no remedie ; for wee come by the wombe , and goe by the graue ; and ere you come to the sweet running waters of Shilo , that runneth softlie , you must passe the turbulent waters of Iordan , that goe roughlie . Death is the Lady and Empresse of all the world , her seasure is without surrender , and from her sentence there is no apple . It is not the maiestie of the Prince , or holines of the Priest ; strength of bodie , feature of face , learning , riches , or any such secular regard can pleade against death , or priuiledge any person against the graue : nay I say more , be thy dayes neuer so few , or thy yeeres neuer so full : count with Adam , and tell with Methusalem 969. yeares truelie told ; yet die thou must : be they many , or be they few , all is one ; yeeres are no priuiledge against the graue . For the generall then I thus conclude , statutum est omnibus semelmori . The decree is out , all must die : Balthashars embleme is vpon euerie wall : and his imprese is vpon all flesh , Mene , Mene , Tekel Vparsin . Numerauit , appendit , diuisit . God hath numbred thy dayes : he hath laid thee vpon the ballance , & thou art found wanting ; thy kingdome is diuided , and giuen to the Medes , and Persians . Say Princes , say Pesants , say all , corruption thou art my father , rottennes thou art my mother , wormes and vermine yee are my sisters , yee are my brethren ; say graue , thou art my bed ; sheet , thou art my shrine ; earth , thou art my couer ; greene grasle , thou art my carpet ; death demaund thy due , and thou gathering host Dan , come last , sweepe all away . And now my brethren that all is gone , where is the remaine of our religious hope ? spes in olla : nay spes in vrna . There is hope in the graue : ●o saith Isaiah the sonne of Amos , in this place , of all the Prophets most Euangelical , and of al the Euangelists most Propheticall . In which Scripture , for the better carrying away of the whole , you may obserue these special points . First , gladsome tydings from heauen , and what it is : peace to the soule , and rest to the bodie . Secondly , gladsome tidings from heauen , and to whom it is : to all such as walke before him . Euerie word if you weigh well , truely Euangelicall ; I meane good newes from a farre countrie ; gladsome tidings of heauenly things . What more acceptable then the welles of sweete water to a thirstie soule ? what more pleasing then to heare of peace , in the time of warre ? what so to be desired in this moyling world , as after toyle to heare of rest ? And what so comfortable to check all miserie ; as to heare of mercie ? And fully to be assured , that in the middest of death , we are in life , and that peace shall come . This impression of immortalitie , and assured hope of deliuerance , from daunger , death and miserie , hath euer possessed the hearts of Gods Saints , and beene as it were , a naile of the sanctuarie , to keepe them in life , and fasten them to a further hope of future perfection . Thus peace shall come . Iob in the plea of all his miseries ( as hee thought ) endles , easeles , and remediles , to the weake and sillie eye of flesh and blood ; yet vpon a better suruey , with the single eye of faith , helde by this verie hope , and none other : Peace shall come . For when hee had grieuouslie complained , that the Lord had hedged vp his waies that hee could not passe , and set darkensse in his paths ; when hee had spoiled him of his honour , and taken the Diadem from his head ; when he had destroyed him on euerie side , and remooued his hope like a tree ; when his armies of afflictions came together , made their way vpon him , and camped about his tabernacle ; when his brethren were remoued farre from him , and his acquaintance were strangers vnto him ; when his neighbours had forsaken him , and his familiars had forgotten him ; when his houshold seruants both men & maides , tooke him for a straunger , and would not answere him , though hee prayed them with his mouth ; when his breath was straunge vnto his wife , though he besought her too , for the childrens sake of his owne bodie ; when the wicked despised him , his secret friends abhorred him , and those whom he loued , were turned against him : finallie , when beside these great losses , and most cruel vnkindnesses , he was tucht in his own person , so as his bone claue to his flesh , and he onlie escaped with the skin of his teeth ; yet in all these dolours , thus he demurred , Peace shall come : though in different words , yet in equall sense , hee made it the issue of all his maladies . Scio quod redemptor meus viuit . I know that my redeemer liueth , and hee shall stand last on the earth : and though after my skin , wormes destroy this bodie , yet shall I see God in my flesh , peace shall ●ome . Oh that these wordes were now written ! Oh that they were written ; euen in a booke , & grauen with an i●on pen , in lead , or in ●●one for euer , to the ●●lace of al distressed Saints . I know that my Redeemer liueth , & that peace shall come . Dauid , euen distressed Dauid , anchored vpon this hold , when tossed vpon the ●eas of worldlie woes , he felt the froth and furie of Saules rage ; and Doegs despite ; the rebellion and incest of his owne children ; besides the horror of his proper sinnes , which night by night caused him to water his couch with teares : all these surges had sunke his soule , had not his eyes been fixed vpon this pr●montorie bonae spei , Peace shall come : which vndoubtedly he felt in his heart , when he spake with his mouth , and said , to the solace of his shrinking soule . I should vtterly haue fainted , but that I beleeued verely to see the goodnes of the Lord in the land of the liuing : O tarrie then the Lords leasure , be strong , and he shall comfort thy heart . Paul is powerfull in this kinde of pleading , and if you marke it well , in the course of all his Epistles , you shall finde , that euer as afflictions were multiplied , his ioyes were increased . Death was to him an aduantage : dissolution was his desire ; and to be with Christ was best of all : Peace shall come , was his plea against all the issues of death and doome . When in labours more abundant , in stripes aboue measure , in prison more plentiously , in death often ; when of the Iewes fiue times he had receiued fortie stripes saue one ; when thrise beaten with roddes , once stoned , thrise hee had suffered shipwracke , and beene in the deepe sea both night and day ; when in iourneyings often , in perils of water , in perils of robbers , in perils of his owne nation , in perils among the gentiles , in perils in the citie , in perils in the wildernes , in perils in the sea , in perils among false brethren , in wearines and painefulnes , in watchings often , in hunger and thirst , in fasting often , in cold and nakednes : and to conclude , when beside the things that were outward , hee was combred day lie , and had the care of all the Churches ; yet here was his hold , and to this hope was hee fastned , I account that the afflictions of this present time , are not worthie of the glorie which shall be shewed vnto vs. Therefore we faint not ( saith the blessed Apostle vpon the like plea ) but though our outward man perish , yet the inward man is renewed daylie ; for our light afflictions which is but for a moment , causeth vnto vs a farre more excellent and eternall waight of glorie : while wee looke not on the things which are seene , but on the things which are not scene : for the things which are seene , are temporall , but the things which are not seene , are eternall . Peace shall come . ●●ul , Paul , this issue of life and soule-solace ; his heauenlie hold ; and spirituall rauishment , hath made thee to forget all that is behind , and to hold hard vnto that marke which is before , euen ▪ Iesus Christ , the authour and finisher of thy faith . Here in grace , thy life was hid in Christ , and for that now in glorie it doth appeare in Christ : happie place , happie Paul , happie shrine , happie Saint , so to bee blessed both in life , and death : & woe vnto vs , vpon whom the ends of this world are come , if being compassed with so great a cloud of witnesses , wee doe not cast away euerie thing that presseth downe , and the sinne that hangeth so fast ▪ o● , tunning with patience the race that is set before vs , and looking vnto Iesus the authour and finisher of our faith : who for the ioy that was set before him , endured the crosse , and despised the shame , and is set at the right hand of the throne of God. And here me thinks , vpon the sense and sight of sin , which swarmeth euerie where , to the subersion of states , and destruction of soules : I finde no cause of such so great excesse , as that with men , there is no passion of their mortalitie : there is no impression of their eternitie . For and if there were , assuredlie then oderunt peccare ▪ 〈…〉 i virtutis amore , oderunt peccare mali for mid●ne poenae . The good , they would not sinne in loue of vertue , and the euill they durst not sinne for feare of punishment . Did the sinner but think of this , that Tophet is prepared of old ▪ and that euen for the mightie as well as the mean● ; it is prepared . That the gulfe thereof is deepe & large , and t●e burning is ▪ fi●● & much wood , with the breath of the Lord , like a riuer of b●imstone ▪ still to kindle it : I say , had hee ▪ but a passion of these things , little do I doubt , but his heart would fall ▪ his soule would shrinke , and he would leaue sinne for feare of punishment . To passe ▪ ouer a due regard of these things ▪ and to come to the tenth of our lost time , and carelesse dayes , pittifullie spent and wasted in wofull securitie . Did we but affoord out soules though extraordinarie , yet any the least meditation of the shortnes of our life ; more brittle thē glasse ; more light then smoke ; more swift then winde . 2. Of the day of our death ▪ sure in the end , vnsure in the time , and bitter when it commeth . 3. Did we but with feare foresee , diem & Deum vltionis , a day and a God of reuenge , by a iudge ; infallible for his wisedome ; inflexible for his iustice ; infugable for his power ; when to cal vpon the mountaines , cadite , cadite , fall vpon vs , fall vpon vs , will be too late . 4. And finallie to close with hell , to the horrour of all hellish hearts : could we but feele in heart and semblance , the intolerable paines of hell , endles , easeles and remediles in the damned ; would much abate the heate of our sinning , strike it in the blade , breake it in the head , and kill it at the heart . But alas , and woe vnto vs , that euer wee liued to see such excesse of sinning with all states , in all securitie . Hanibal ad portas . Imminet mors , iudicium det , infernus omnia horrenda : et quasi nihil ad nos ▪ ridemus , ludimus , peccataque peccatis adi●cimus . Death is at our doores ; iudgment is oue● our heads ; hell is at hand ; all horrible : and yet without horror we laugh , we leape , we daunce , we play , we lie vpon beds of iuorie , and stretch our selues to the full of our follie : wee eate the lambs of the flocke , and the calues our of the stall ; ●e sing to the sound of the viollvaine delights ▪ and we inuent to our selues instruments of musicke like Dauid : as hee to the seruice and honour of his God , so we to please our vnsanctified affections , and extrauagant lusts . But good Lord how long ? how long without measure shall wee prouoke thy maiestie ? How long without repentance shall wee behold our miserie ? How long without compassion shall we looke vpon him whom wee haue pierced ? how long by swearing , and lying , and killing , and stealing , and whoring , shall sinne breake out , and blood touch blood ? Oh Lord thou knowest . Pedibus timor addidit alas . feare forceth flight . Oh set thy feare Lord before our face , so settle it in out hearts , as henceforth wee doe no more consult with flesh and blood , but readilie obey thy heauenlie call , by flight from sinne , for feare of iudgement . 2 As for the second cause of our excessiue sinning , to wit , the insensibilitie of peace to come , of future rest , of heauenlie being , passions of our ioy , and impressions of our eternitie ; I say the want is wofull , but the feeling is of force to beate backe Sathan , with all his retinue , either of sinne , death , hell or doome . It made Paule to forget not only sinne , but himselfe to , and say whether in the bodie , or out of the bodie , I cannot tell , God he knoweth ; but I feele things that are vnutterable . It made the Disciples in the transfiguration vpon the mount ▪ to translate their thoughts from mortall mould , & say , in sense and feeling of that heauenlie being , Bonum est esse hic . It is good Lord for vs to be here , let vs make tabernacles . It made Simeon say with solace , whē hauing layd in his heart , what hee lapt in his armes ; euen sweet Christ , the rauishment of his soule : Lord now lettest thou thy seruant depart in pe●ce according to thy word : mine eyes haue seene thy saluation ▪ I feare no sinne ; I dread no death ; I haue liued enough , I haue my life : I haue longed enough , I haue my loue : I haue seene enough , I haue my light ; I haue serued enough , I haue my Saint : I haue sorrowed enough , I haue my ioy : sweet Babe , let this Psalme serue for a lullabie to thee , and a funerall for mee : Oh sleepe in my armes , and let me sleepe in thy peace . And here out of Simeon would I raise a doctrine . Simeon had it by reuelation from God , that hee should not taste of death till hee had seene the Lords Christ ; nor doe I thinke , but that God in like lenitie , doth and will deale with al his Saints , and neuer suffer the good and righteous to depart out of this world comfortles . Moses saw the land of promise before he died . Aaron saw his sonne Eleazar in his roome before he died . Dauid saw Salomon his successor ere he died . Ezekiàs saw his house in order ere he died . Christ was glorified vpon the holy mount ere he dyed . Stephen saw y● glorie of God , and Iesus standing at the right hād ere he died . And Simeons sight of Christ ere he died shall be to me , and I hope to all the Elect of God , an assured symboll or sacrament of the certaintie of our saluation by faith , in and by the sight of our sweet Sauiour , whom wee shall behold in soule and spirit , ere we leaue this life . Amor transit in amatum ; nec sinit amantem esse sui ipsius , sed amati . Loue doth symbolize , and the minde is not where it liues , but where it loues . Terram diligis , terra es : aurum diligis , aurum es . Deum diligis , non audeo dicere Deus es : audi tamen scripturam dicentem , an non ego dixi , quod dij e●●is ? Dost thou loue earth ? thou art earth ▪ Dost thou loue gold ? thou art gold . Dost thou loue God ? ( I dare not say thou art God ) yet heare the Scriptures speaking , haue not I said ye are Gods ? As and if the authour should say , out of the familiaritie we haue with God , wee are made partakers of the diuine nature , according as his diuine power hath giuen vnto vs , all things that pertaine vnto life and godlinesse , thorough the knowledge of him that hath called vs vnto glorie and vertue . Good Ignatius confirmed this doctrine , as in life , so in death ; for qualis vita finis ita . Of whom it is reported that being opened , they found in his heart , the fruit of his faith and daylie meditation , written in letters of gold , to this effect . Amor mens crucifixus est , my loue is crucified . Learned Cruciger confirmed the same , when dying he said : Inuoco t● Deus , fiducia filii tui , licet languida , tamen aliqua fide . Oh God , I call vpō thee in confidēce of thy son , thogh with a faint faith , yet with some faith : and I am encouraged so to doe , for I see him in glorie , whom I haue followed in grace . Nor can I passe in silence , what fel out in experience not long sithence , at the memorable death of a memorable Saint in this our countrie ; a Gentleman , Scholler , and Preacher , rarelie qualified both in life and death . Oxford will witnes the one , and Heaton hall the other , where it pleased God to call to his mercie that worthie man , and powerfull preacher maister Iohn Holland batchelor of diuinitie , a burning lampe consuming it selfe , to lighten others ; for God in mercie called him by a lingring sicknes , which staid till hee was readie , and pared him to such an end , as seldome I haue heard , but yet neuer saw the like in any . To passe the course of his sicknes in much patience , yet with great passion ; and to come to his end , when he put in practise the fruit of his godly life : It pleased him the day before he dyed , as formerly often , so then more egerly , to call for the holy Bible , with these very words , Come , O come , death approcheth , let vs gather some flowres to comfort this howre : and turning with his owne hands to the 8. Chapter of Paules Epistle to the Romaines , he gaue me the booke , and bade me reade : at the end of euery verse he made a Selah , or pause , and gaue the sence in such sort and feeling , as was much ( wee saw ) to his owne comfort , but more to our ioy & wonder . Pity it were those speeches , with other his writings , should bee buried with him , and kept in priuate from the publicke good of many . Hauing thus continued his meditation & exposition for the space of two howres or more , on the sodain hee sayd , O stay your reading , what brightnes is this I see ? Haue you light vp any candles ? To which I answered no , it is the Sunne-shine , for it was about 5. a clock in a cleere Summers euening . Sunne-shine ( sayth he ) nay my Sauior shine : now farewell world , welcome heauen , the day-starre from an high hath visited my hart : O speake it when I am gone , and preach it at my Funerall : God dealeth familiarly with man. I feele his mercy , I see his maiesty , whether in the body , or out of the body , I cannot tell , God he knoweth , but I see things that are vnutterable . So , rainshed in spirit , he roamed towards heauen , with a chearefull looke , and soft sweete voice , but what he said , we could not conceiue . At last shrinking downe againe , he gaue a sigh , with these words : Ah , yet it wil not be , my sins keepe me from my God. Thus that euening , twise rising , and twise falling , with the Sunne in the morning following , he rise then neuer to fall ▪ when againe raysing himselfe , as Iacob did vpon his staffe ▪ hee shut vp his blessed life , with these blessed words , O what an happy change shall I make ? from night , to day ? from darkenes , to light ? from death , to life ? from sorrow , to solace ? from a factious world , to a heauenly being ? O my deare brethren ▪ sisters , & friends ▪ it pitteth me to leaue you behinde : yet remember my death when I am gone , and what I now feele , I hope you shall ●●id●ere you dye , that God doth ▪ and will do ●●● familiarly with men ▪ And now thou firy Chariot , that came donne to fetch vp Eliah , carry me to my happy hold : and all ye blessed Angels , who attended the soule of Lazarus to bring it vp to heauen , beare me , O beare me into the boson● of my best beloued . Amen , Amen come Lord Iesus , come quickly , and so he fell a sl●ope . I say the truth my brethren , I lie not , my conscience bearing me witnesse in the holy Ghost , with an appeale from my own credit , to the right worshipfull his brother , and all the standers by , to iustifie what I haue sayd , in comfort of their owne soules and warrantie of the doctrine ●ayme at , which is to proue , That God neuer suffereth his elect to depart this life comfortlesse ; nor wil I am perswaded call them hence , till they haue seene with Simeon the Lords Christ , either in soule ; spirit , body , or both . The life of this perswasion , is the death of sinne ; and such hope of eternity , is the reuenge of iniquity . Fie vpon sinne , whilst I behold my Sauiour : fie vpon shame , whilst I behold my glory ! Heauen is my hope , the visions of my hart , are the impr●●sions of my ioy ; and * reuelations are exp●ations to all Gods children ; they haue bin , they are , and they will be , neuer wanting in supplementum fidei , to helpe faith . And for conclusion of this point , remember Lots wife , was Christ his aduertisement , to inure vs with a forgetfulnes of our owne people , and our fathers house , that the Lord might haue pleasure in our beawty : But so to looke vpon Zoar , and flee thither , was Lots sanctuary : O it is but a little one , and my soule shall liue . What is Sodome , other then this sinfull world ? And what is Zoar , other then that heauenly being ? O let me take you by the hand , bring you out , and say with the Angell , Escape for thy life , looke not behind thee , neither tarry thou in all the plaine , escape into the mountaine least thou be destroyed . And let this suffice , for the first circumstance of my text , as balme from heauen to sweeten our miseries in this life , and to bury our iniquities in the graue . Now passe we from the peace of the soule , to the rest of the bodie , and quiet of both , vrged by the spirit , in the second place , as an Antidote to preuent a poyson much infecting all flesh : who without all comfort of future blessednes , do , to the hazard of their soules , stand doubtfull of the resurrection , as also of the rest of their soules , after they be departed . The one sort are the Atheists , the other are the Papists of these dayes & times : But the text is powrefull to put back both Iordans , that the Israel of God may enter Canaan without crosse or feare . For if the Lords elect shal rest in their beds , they shal rise from their beds . Rest implyeth a resurrection , when the time of refreshing shall come . It is an improper speech to say , hee resteth , who neuer riseth . It may be some go to bed who neuer rise , strooken with a deadly sleepe or l●thargie , but none to the graue , but out he must , at the generall sommons of all the world : for the trumpet shal sound , and the dead shall rise . If a man dye , shall he liue againe ? Then all the dayes of mine appointed time will I watch ▪ till my changing do come . Againe for the second : If after our death we rest in our beds , and as it is in another place , such blessednes accompanteth saints who d●e in the Lord , that ther rest from their labours : then after death , no place of paine , no punishment , no Purgatory . Is there light in darkenes ? is there truth in error ? Is there life in death ? Is there fire in water ? Is there ease in paine ? rest in labour ? good in euill ? sweete in sowre ? Is there a purging fire in hell must fyne vs for heauen ? Sweete Christ , where then is thy bloud ? which alone , say we , nothing else , and none other , purgeth our sinne , pleadeth our cause , and purchaseth our place . We neede no other sacrifice , we neede no other aduocate , wee neede no other key to open to vs the p●rt of the paradise of God. And if the bloud of Iesus pleade better things then the bloud of Abel , for the bloud of Abel cryed reuenge , but the bloud of Christ cryed pardon , pardon : then stay your bulles , and drops of your leaden diuinity : downe with your Dagon and Babel of all confusion , by shrift , shrine , merit , or medall , all too light , to ballance with the bloud of the Lambe : for what is chaffe to corne ? It pities my heart to see the desolations of Christendome , & of this my deare Country in many places , where millions of souls are ●illily lead by bad and blinde guides , factious Iesuits , and seditious seedsmen , lead I say from the bloud of Christ , to the bloud of Hales , and Becket : from the fire vpon the Mount , to the painted fire of Purgatory , Poets sayes , and heathenish helps , Romish institutions , decretals apostaticall , lying oracles , illusions , and flattering diuinations . This they doe , and this they dare doe , without care of conscience , feare of God , of faithfulnes to his cause , which wittingly and willingly ( I verely thinke ) they do betray , to make good their hellish Hierarchie , and Babel of all confusion . For what grosnes is this besides the impiety , to thinke a people euer so foolish , as should take out this lesson , to carry to their graues , from the liuing to the dead ; yea , and that in plea of saluation to : from the liuing God , to dead idols : from the liuing word , to dead traditions : from the liuing bread in heauen , to a dead ●alfe or cake at Dan , and Bethel : from the bloud of Christ that giueth life , to the fire of Purgatory that bringeth death . When Christ bleeding vpon the tree , had vttered this voyce cons●mmatum est , it is finished , he gaue ●● the ghost . Th●n he said ▪ and 〈…〉 hee ●ustered , not for himselfe is a priuate person , but for vs his members , a publicke good . Shall he say it is finished ? and shal we say it is not finished ? The Lyon hath rored , who will not be afrayd ? The Lord hath spoken , who can but tremble ? O tremble for feare ye faithles generation , who dare yet say it is not finished ? Pray saints in heauen , help fire in hell , Purgatory play thy part , purge to the full : and thou Pope president of this Limbo lake , rule at thy pleasure : help in , help out , and if vpon displeasure thou thrust Myriades of soules into hell , yet let none be so bold as to aske , Why doest thou so ? It is enough , ò it is inough to make good with this , all your doctrine : Sic volo , sic iubeo ▪ stet pro ratione voluntas . Aske no questions : search no scriptures : seeke no reasons : I haue sayd , is inough : my pleasure is a precept ; counsell , a commaund ; and my will is a reason . And now mee thinks whilest I heare them say , without worde of God , or warranty of reason : Heare heauen , help purgatory , pardon pope , that is to say , pray saints , purge fire , speake indulgence , for the rest and ease of soules departed : ( a check to the bloud of my Christ , to the truth of my text , & quiet of the saints that gone ar● ) I cannot but say as Iob sayd of his friends , Miserable comforters are ye all : Suffer me a little to speake , and when I haue spoken mocke on . 1 I say , the saints in heauen vpon whom you call , to whom you pray , and before whose images you so prostrate your selues , I say they heare you not , and for that , they help you not ; they rest from their labours , and their works follow them , and not yours : I say no such works of wickednes , as your prayer to them is , whereby you rob God , to cloth a Saint . To the proofe wherof , for that you say our doctrine is new , and of yesterdayes birth , The dayes shall speake , and the multitude of yeares shall teach wisedome . Saints in heauen heare not ; Saints in heauen help not ; Saints in heauen haue no sense of our miseries : it is no new doctrine : it is ancient ; it is heauenly ; and hee that hath eares to heare , let him heare . Augustine in his booke de cura habenda pro mortuis , teacheth , Animas Sanctorum in coelis esse , nec interesse nostris his terrents negotijs . That the soules of the blessed are in heauen ; nor doe they respect our affaires here on earth ; as and if he should say , cease your praying , for no more doth their affection reach yours , then your prayer doth reach them . And this doth hee proue , by these reasons sound and good , vnanswerable , if truth might preuaile , when it pleadeath on earth , as whē it iudgeth in heauē . And first he beginneth with his mother Monicha , dead and gone , whose affection towards him , in life was euer such , as hee thought could not but reach him from heauen , if Saints had feeling of our miseries here on earth : Vt volet accipiat quisque quod dicam , sayth the Father ; Let men iudge of my words as they please ; for that I may say nothing of others , yet dare I say of her , Si rebus viuentium interessent animae mortuorū , me ipsum p●a mater nulla nocte desereret , quem terra marique s●cuta est vt mecum vineret . If the soules of the dead did respect the affaires of the liuing , then my deere mother would neuer faile me night or day , who by sea , and by land , followed me in this life to liue with me . Absit enim vt facta sit vita foeliciore crudelis &c. Be it farre away , that a blessed life should make her more vnkind , or cruel ; so as in all y● anguish of my soule , I neuer felt her solace , who whilest shee liued could neuer abide to see me sad . But without al doubt , quod sacer psalmus personat , verū est , quoniā pat 〈…〉 s & mater mea dereliquerūt me ; Dominus ●●tem assumpsit me : because my father & my mother haue forsaken me , the Lord haue taken me vp . If then our fathers do forsake vs , how can they care for vs : and if our fathers do not care for vs , qui sunt ill● mortuorum , qui nor unt quid agamus , quidue patiamur : who are they amōg the dead , that know what we do , or care what we suffer ? 2 A second reason is taken out of Isaiah the Prophet , who moued in misery , after a deliuerance , and greatly complayned of mercies with-holden , and compassions restrayned , gayned at no hand , but at the hand of God : nor was pitied of any , but of himselfe : and for that he ●●ith , doubtlesse thou art our father , though Abraham be ignorant of vs , and Israel know vs not , yet thou Lord art our father , and our redeem●r thy name is for euer . Whereupon the father concludeth , with an argument drawn frō the stronger , Si tanti Patriarchae quid ●rga populum ex his procreatum ageretur ignorauerunt &c. If two so great Patriarches were ignorant , what should become of that people themselues had begotten , and frō whose straine should spring by promise , Christ the father of all the faithfull : If Abraham being the friend of God , yet could neuer enter into that secret : nor Israel as preuayling with God , yet neuer obtayned such a blessing , as once dead , either to know , to ease , or help their posteritie , in life or death : then hush to heauen , and to all that therein is , except God , al are ignorant , none can know , none can help , none can heare , none can ease our plaint or paine , either in earth , or elswhere . 3 His third argument is drawne from the memory of blessed Iosiah , vnto whom Huldah the Prophetisse pronounced this blessing from God , that he should dye , and be gathered vnto his fathers before he saw the euils which the Lord had determined vpon that place and people . Her words be these : Thus saith the Lord , because thine heart did melt , and thou hast humbled thy self before the Lord , when thou heardest what I spake against this place and against the inhabitants of the same : to wit , that it should be destroyed and accursed , and hast rent thy clothes , and wept before me , I haue also heard it saith the Lord. Behold therefore I will gather thee to thy fathers , and thou shalt bee put in thy graue in peace , and thy eyes shall not see all the euil which I will bring vpon this place . Hereupon I inferre with the father , hos put amus quietos , quos inquieta vita viuorum solicitat ? May we think them at quiet whom the troublesome sturs of this world may vexe ? I trow no , for doe but suppose , that the Saints in heauen did behold the miseries here on earth ; Princes the subuersion of their kingdomes ; Noblemen of their houses ; Gentlemen of their lands , line , and families ; did fathers see the sinnes of their sonnes , and mothers the shame of their daughters , clad with pride , fed with idlenes , and shod with bloud , to the destruction both of their bodies and soules ; finally , did heauen but heare , see , or feele with passion , how Sion is wasted , her stones lye buryed in the dust , and there is none to pitie her desolations ; did they but see the grasse of the earth dieperd with the bloud of the saints , by Antichrist in the east , and Antichrist in the west ; banding themselues together against the Lord , and against our Christ , the one to destroy the honor of his person , the other of his offices : I say , if Saints in heauen , had a sense and feeling of these miseries , woes , and calamities , small were their rest , li●tle were their ease , and heauen were no hold for happines . If the presence of God were vpon hell ( as on saith , infernus in amoenum conuerteretur Paradisum ) it would become the port of Paradise : so contrarily , it may be sayd , if the presence of our sinnes , woes , and calamities , should p●ster heauen : if earthly miseries , hellish horrors , and ( as our aduersaries wil haue it ) Purgatories plaints should reach the saints ; then should heauen bee turned into hell ; rest into toyle ; peace into warre ; and blessednes into bane . Iob saw this , when hee sayd of the dead , he changeth his face , when thou castest him away , and he knoweth not if his Sonnes shall bee honorable , neither shall be vnderstand concerning them , whether they shall be of low degree . Whereunto accordeth Augustine in another place : The sonnes of them that are dead , are there where they do not see , nor heare what things are done or chaunceth in this life : such is their care for the liuing , that they know not what we do ; euen as our care is for the dead , that we know not what they do . For conclusion of this point ( that I bee not tedious ) say no more eyther for your selues , or ouer your dead . Heare heauen ; help saints ; send peace ; giue rest : they see you not ; they heare you not ; nor haue they feeling of your miseries . Your ora pro nobis is out at doores , and your Missa requiem , is a pregnant idoll . Popes pardons are bables for Pagans to sport withall ; and like the mad Gaderen , you hunt the graues of the dead , to grieue the liuing , taking vp these and such like stones , to wound your selues , and build vp your Babel of all confusion . But of you my brethren , I am perswaded better things , and such as accompany saluation , though thus I speake : for God is not vnrighteous that he should forget your worke and labour of loue , which you shew towards his name , giuing him alone the sacrifice of your prayers and praises : saying with holy Iob , my witnes is in heauen . And with the sweete Psalmist , Whome haue I in heauen but thee ? and whom haue I in earth besides thee ? As also with blessed Hester : O my Lord , thou only art our King , helpe me desolate woman , which haue no helper but thee . And for the dead , take this from Siracides for a memento . Forget it not , seeing he is at rest , let his remembrance rest : cease thy prayers , thou shalt do him no good , but hurt thy selfe . 2 Now to come to the second support , I meane our aduersaries bath , to supple and ease their dead , before they come to heauen : and for that they cry help Purgatory , purge fire ; heathenish in deuise , hellish in practice , and Romish for gaine . That I may say no more , I can say no lesse of that popish puddle , if I say the truth ; but as the Apostle sayd of an idoll , Idolum nihil est ; so say I of Purgatory , Purgatorium nihil est ; it is none of Gods creatures ; it is none of Gods ordinances : it was neuer in his counsell ; and for that it can neuer stand with his prouidence . Nay if you reade the approuers of it , who loue it most , and like it best , you shal finde thē like Sampsons foxes , tyed by the tayles , but deuided in the heads , burning the corn of the Philistims , whilest Israels sheaues stād vpright : I meane consuming themselues , whilest they cauill with vs about a birth of no being : for if , they could but agree at home , ere they warre abroade , 1. where the place is , 2. when it began , 3. how long it shall continue , 4. who is there punished , 5. what is the paine , 6. and lastly , who be the tormentors : happily it might make vs to sound a retreate , and moue a parley . But when in all , or most of these , they are at ods with themselues , I trust ( by the grace of God ) they shall neuer be at euen with vs , or with any that feare the Lord in truth . It would require a longer discourse , then now I can stand vpon : to descend into each of these particulars , beeing limited with the time , mine owne weakenes , and your wearines ; yet if any man doubt , let him demurre with mee vpon a further tryall , and conference , when I shall ( if God will ) satisfie him to the full ; that in all these seuerall points , they doe nothing else but agree to disagree : in the meane time I dare auouch as first I did , that purgatorie is not at all . 1 That is was neuer knowne in the Church of Israel , or a doctrine sprinkled vpon that people , with the blood of the old couenant by Moses , who was faithfull in Gods house , and deliuered all hee saw vpon the mount . 2 That purgatorie hath no foundation in the new testament , and that the blood of Christ neuer taught it in that couenant ; but was of it selfe sufficient to purge and preserue tam à poena quam à culpa : though our aduersaries say contrarie . 3 That neither the Primitiue Church , nor the Fathers of the same , for the space of manie ages , did euer acknowledge the purgatorie of the Church of Rome . I say God neuer ordained : Scripture neuer taught : spirit neuer guided : father neuer agreed vpon such a doctrine : but as they that were conuerted to Christ at the first ; whether from Iudaisme , or frō Paganisme , did bring with them , eyther their ceremonies , or their opinions ; so in this errour , as in others . Plato taught it in his schooles : Virgil in his rythmes : both Pagans Papising . Bonauenture at all a●enture , and Durand not dangerous of the doctrine , haue taken it vp ; both Papists Paganising . To iustifie what hath bin said of old : Pictoribus , atque poetis quidlibet audendi semper fuit aequa potestas . To Painters , to Po●ts ( to Papists ) of skill , Hath euer b●● graunted to same what the ▪ will. For the proofe of al these assertions , I referre you to the worthie writings of that noble Berrean Lord Phillip of Mornay ; lumen Galliae , ma●tix Romae , in his treatise of purgatorie , laid downe in his third booke of the sacrifice pretended in the Masse . And now for conclusion of this point , in clearing of the truth , pitifullie dearned with these clouds of errour , let these few Scriptures , and Fathers dispell the fogge ; so as the sunne of righteousnes may shine in your hearts , and beget you to a better hope . A voice from heauen hath said it , & you may beleeue it . Blessed are the dea● that die in the Lord ( Amodo ) euen now , for they rest from their labours . In blessednes is no pain : in rest is no toyle , & if this happinesse be Amodo , Euen straight vpon the dissolution ; there is no daunger by the way : there is no delay by purgatorie . Paul hath said it , you may beleeue it , Christ is to me both in life and in death aduantage , desiring to be loosed , and to be with Christ , which is best of al : as & if he should say , neuer can I lose by Christ , in life hee is my grace ; in death he is my glorie : when I am gone , I shall bee where he is ; not in paine , but in blis , where no fire shall purge , nor water wash ; hauing alreadie dipt my stole in the blood of the lamb . Christ hath said it , you may beleeue it , his word is a warrant to your wearie souls . Father , I will that they which thou hast giuen me , be with me euen where I am , that they may behold my glorie , which thou hast giuen me . It is his will , and who dares wrest it ? the head will haue his members , the bridegroome his spouse , God his elect , and Christ his redeemed : and where will he haue them , but where he is ? and that is in heauen . Popish purgatory is no Palace for Christ his abode ; ergo , no place for Christians to behold his glorie . Nor hath Christ said it but sworne it to , in supplementum fidei , to help faith ; that by two immutable things , wherein it is impossible that God should lie ; First , promise : and Secondlie oth ; wee might haue strong consolation . His oth is this , neuer to be reuersed : Verilie , verilie , I say vnto you , he that heareth my words , and beleeueth in him that sent me , hath euerlasting life , and shall not come into condemnation , but hath passed from death to life . O happie hearers ▪ but thrise happie beleeuers , for whose cause the Lord hath sworne , in certaintie of your saluation and speedie passage from death to life , without tuch of fire , meede of merit , or need of Popish indulgence . One saith well , velox est sermo dei , & velocem desiderat habere sequentem . The word of God is swift , and it requireth a speedie follower : if speed in following ; much more in attaining : if speed in the bodie , much more when it hath put it off : if vnder the crosse we grone and goe forward , with how much more speede shall wee haste to the crowne , when teares shall bee wiped from our eyes , and wee shall be translated out of this world , to raigne with God for euer . And if it bee true of a glorified bodie , that Augustine hath , corpus est vbi volet animus . The bodie is straight where the minde will ; how much rather shall a sanctified soule , disburdened of the bodie , passe with speed to him that gaue it . Lazarus died , and was straight waies caried into Abrahams bosome . The theefe vpon the crosse died , & was that verie day in Paradise . Stephen called and said , Lord Iesus receiue my spirit : and shall we doubt of his desire euen then answered ? Christ cryed vpon the tree , father into thy hands I commend my spirit , and gaue vp the Ghost ; not downe the ghost ; speedily , and without delay : yea , and I am perswaded that it is with euerie Saint of God in his particular death , as it shall be at the generall doome , all shal be chaunged at the twinckling of an eye , at the last trumpe : for the trumpet shal blow , and the dead shall rise ; so all shall be changed at the last gaspe , & euen in the twinkling of an eye , shall the bodie turne to earth from whence it came , and the soule to God that gaue it . Nescit tarda moli●●●a spiritus dei gratia . The gifts and graces of God , are without delay : no delay in the creation : no delay in the redemtion : no delay in the comming of the holie Ghost , for so dainelie it fell : and shall we surmise a delay after the dissolution ; after wee haue fought the good fight , finished our course , and kept the faith . No ●o , there is a crowne of righteousnes laide vp for thee Paul , and for all them that loue his appearing ; I meane Christ who standeth readie with a crowne in his hand , ouer the head of all his saints , euen when the flesh is off , to put it on . To goe by the streame of all the Fathers , to wash out this errour , would carrie me to a sea of matter , for the time impas●ible , and therefore I am enforced of much to take a little , and of manie a few , Leonem ex vnguibus . Ignatius bath these verie wordes truelie translated . Alwaies reasō requireth that whilest we haue space and time , wee should amend and correll our faults , whilest in this life wee haue occasion giuen of repentance : for it is truelie said , after death there is no place nor time to confesse our sinnes : whereunto accordeth that of Ierome . Whilest we are in this present world , either by prayer , counsel , or comfort , we may help one another : but after , not Iob , not Daniel , or Noah , shall obtaine by any intreatie , but euery one shall beare his owne burden . Chryso●l●●e giueth the reason of both : hoc eni● cunaorum tempus est ; illud verò coronarum , retributionum & praemiorum ; this is the time of swadles , bands , and bicke●ings : but that of crownes , rewards and garlands . Cyprian in his first treatise against Demetrian , doth fullie subscribe to the same truth , where hee saith : that after we be once departed our of this life , there is no more place of repentance : there is no more effect or working of satisfactions : life is here eyther lost or won ; euerlasting saluation is here prouided for by the due worshipping of God and fruits of faith . Augustine vpon his first conuersion , sauouring of gentilisme , was doubtful & said of purgatory , it may be there is such a place , and it may be there is none ; but being further grounded in doctrine , and confirmed in faith , is resolute at the last , and said . Let no man deceiue himselfe ▪ there are but t●● places ; and as for anie third p●●●● ▪ there is no● at all ; he that reigneth not with Christ ▪ shall perish with the diuell without all ●●●●● . And in his booke Hypognosticon , he is yet more plaine , morefull , more abounding in the ●●●ting backe of that deuised 〈…〉 be these . The first place the 〈…〉 by Gods authoritie beleeueth to be the 〈…〉 of heauē : the second place , the 〈…〉 faith beleeueth to bee hell , where al runnagates & whosoeuer to without the faith of Christ shall tast euerlasting punishment . As for any third place we vtterly know none , neither shal we find in the holie Scriptures , that there is any such . And as if he would neuer off this groūd , till he had built vp the truth , and remoued all rubbish , he is yet vpon that againe and againe . There be two habitations or dwelling places , the one in fire euerlasting ▪ and the other in the kingdome that neuer shall haue end . There is no other place to correct our manners and conditions , but onlie in this life : for after this life , euerie man shall haue that that hee hath purchased vnto himselfe in this world . So then with these few , to shut vp the streame of the rest , that still runne in the same current , and to close with their rectified spirits in triall of the truth , I conclude with themselues . In quo quemque inuenerit suus nouissimus dies , in hoc comprehende● mundi nou●ssimus dies : quontam qualis in die isto quisquis moritur , tales in die illo iudicabitur . And againe , vnusquisque cum causa sua dormit , & cum causa sua resurgit . Wherein euerie mans last day shall leaue him ; therein Gods day shall finde him ; as we die , so shall we be iudged , and euerie man shall sleepe and rise againe with his owne cause . As for that our aduersaries straynd distinction , of good to heauen , bad to hell ; and meanely mannerd to purgatorie : it is a heathenish help , & a Pan●●s Poêm found in the Schoole of Plato , and there first forged vpon the anuill of errour ; who maketh ( by the report of Eusebius himselfe in his booke of the soule ) three degrees of men . Some in the Elisian fields , who liued well and vertuouslie : blessed soules , in blessed places . Others in Tartaro , whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , past hope of amendement , cursed soules in cursed places . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are curable and veniall , he casteth into burning flouds , there to make perfect their repentance , and after their purgation receiue absolution . Virgil describeth it at large , in his sixt booke of his AEneidos . Alijs sub gurgite vasto , infectū eluitur scelus , aut exuritur igne : Donec long a dies , perfecto temporis orbe , concretam exemit labem &c. Englished thus . Some fleeting bin in floods , and deepe in gulfes themselues they tire , Till sinnes away be washt , or clensed cleare with purging fire : Till compass● long of time , by perfect course hath purged quite Our former cloddred spots , and pure hath left our ghostly sprite , &c. And hereat no doubt Augustine aymed when hee said , that purgatorie was one of Platoes doctrines : as also some of their greatest Clarkes and Iesuits , who doe not let to confesse that purgatorie is found there . And for conclusion of all these points of doctrine , controuersed betwixt vs and our aduersaries ; I say of popish pardons and indulgences , which lastly they pleade , in releefe of their dead , and ease of soules departed , that rest should come by thē : I say , though they be nearest to their true game , yet are they furthest from their due proofe : as may appeare by their owne Doctors , to too doubtfull , yet doting vpon the doctrine , ex ore tuo , &c. Siluester Prierias hath these very words ▪ Pardons ( saith he ) are not knowne vnto vs by the authoritie of Scriptures , but by the authoritie of the Church of Rome , and of the Popes , which is greater then the authority of the scriptures . Desinat in piscem mulier formosa superne . A milde beginning , but a wild and woodie ending . Iohn Maior is no lesse doubtfull when he a●oucheth , that of pardons little may bee said of certaintie : for the Scripture expresly saith nothing of them . Touching that Christ said vnto Peter , Vnto thee will I giue the keyes , &c. We must vnderstand this authoritie with a corne of salt . Alphonsus de Castro in his eight booke of pardons , saith , There is nothing in the Scriptures lesse opened , or whereof the olde Fathers haue lesse written then pardons : of pardons there is no mention . Let Bernard of Clunice blaunch the deuise , and tell the truth of this toy . The deuising of pardons ( saith he ) is a godly guile , a hurtlesse deceit , to the intent , that by a deuo●● kinde of errour , the people may be drawne to godlines . Much like vnto many wantons in these our dayes , who deeme that diuinitie may goe by the drum , whilest they vrge pyping to bring on preaching , and minstrilsie to grace our ministerie , with multitudes in the afternoones , of many our wofull and solitarie Saboaths . But to the matter in hand , and point of pardons ; I say with Augustine : O vanitie , selling vanities , to them that will heare vanitie : and vaine are they that will beleeue it . Nay rather beleeue your owne Poets , who durst freely say : If wee haue any thing from Rome , they be trisles : it receiueth our gold , and deceiueth our soules . Say with Veselus one of your owne Doctors , Among vs in Rome , Churches , Priests , Altars , Masses , Crownes , Fire , Incence , Prayers , and Heauen are set to sale : yea , and God himselfe among vs may be had for money . Say with Budaeus . The Popes Canons seeme not now to guide mens liues , but if I may so say , they rather serue to make a banke , and to get money . Say with Becket one of your owne Bishops : Rome our mother is become an harlot , & for money & reward laieth her selfe to sale . If then for cōclusion , my deere brethrē , beloued in the best loue that euer was , which is of Iesus Christ : if Saints helpe not , for that they heare not : if Purgatorie case not , for that it is not : and lastly if pardons preuaile not , for that they reach neither quicke nor dead : why doe wee listen to these vngodly Sirens ? who blacken the ayre with the fogge of their dearne diuinitie , and driue away al comfort from distressed soules , with these wofull outcryes , and doubtfull voyces . Helpe Saints : Purge fire : Pardon Pope . Away away , get you hence , for who euer required these things at your hands , saith my God ? Let onely the price of the bloud of my Lord , auaile me vnto the perfection of my deliuery . He is my peace : he is my rest : in life and in death Christ is to me an aduantage . O death where is thy sting ? Hell where is thy victorie ? Pope where is thy pride ? Purgatorie where is thy gaine ? Thankes be vnto God , who hath giuen vs victorie , peace , and rest , thorough our Lord Iesus Christ. And now who shall lay any thing to the charge of Gods chosen : it is God that iustifieth , who shall cōdemne ? it is Christ which is dead , yea rather which is risen againe , who is also at the right hand of God , & maketh request also for vs. And what shal diuide vs frō his loue ? Shall tribulation , or anguish , or persecutiō , or famine , or nakednes , or perill , or sword ? shall life or death ? In all these we are more then conquerours , in him y● loued vs. And I am perswaded , that neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , neither height nor depth , Pope , nor Purgatorie shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Ven●endo veniet . Peace shall come ; they shall rest from their labours , euery one that walketh before him . Thus you haue heard ( I hope to your comfort ) of peace after war , rest after toile , life after death ; and a blessed being after a miserable bondage , to all Gods children , vpon the last farewell , with this wofull world . It now remaines we come to the second part , and declare out of the text , to your further comfort , who are partakers of the blessing ; euen all such as are parties to the cause , and none but such as haue walked before him . All haue not faith ; so saith Paul. All haue not peace ; so saith the Prophet . Not euery plant is for this Orchard . Not euery tree is for this building : each peeble stone may noy lie with the Carbuncle , Topaze or Chrysolite , in the habitation of his holinesse . For without shall be dogges , and inchaunters , and whoremongers , and murtherers , and Idolators , and whosoeuer loueth or maketh lyes : But blessed are they that doe his commandements , that their right may be found in the tree of life , and may enter in through the gates into the citie . Blessednesse with the Apostle is to such as doe his commandements ; Peace and rest with the Prophet , is to such as walke before him . Both absolute in the promise of God : both defeaseable on the condition of man. It is an ouerruled case in schoole diuinitie . Comminationes & promissiones diuinae sunt hypotheticae , comminations & promises from God are conditionall , euer limited within the bounds of our obedience or disobedience . Yet fortie dayes and Niniue shall be destroyed ; if Niniue repent not : and I am perswaded , that yet not many yeares , & the whole world shall bee destroyed , if the world amend not . Excellent things were spoken of thee , thou Citie of God : but now execrable things are done to thee , for that thou art fallen from God. Bethel is become Bethauen , the house of God , the house of iniquitie . Heudomus antiqua quam dispari domino dominare ! Thy ruines are relickes of thy sinne , and iudgements of thy God. God promised a Priesthood of continuance , with an eternall couenant : and said he would neuer faile Salomon of a sonne to succeed in that throne of gouernmēt ; if his children would doe right and walke in his waies : but when they failed in the condition , the Lord failed in his promise , that they might know his promises are conditionall , and his mercies euer with limitation . Aske and ye shall haue ; seeke and ye shall finde ; knocke , and it shall be opened vnto you ; so saith Christ a mercifull Messias : but with this implication ; if yee aske not , yee haue not ; if yee seeke not , yee finde not ; if yee knocke not , it shall not be opened vnto you . And I pray you what is implied in all the titles and dignities of Christ ? where either he saith of himselfe , or others of him , that he is the way , the truth and the life : but that we should walk in him , shine through him , and liue by him : or what of this ? that he is the doore , the shepheard , and the vine ? but that wee should enter , be guided , and grow together in him . A Priest hee is to please our God. A Prophet to instruct our soules : and a king to conquer our enemies . All defeaseable on our behalfe : if we yeeld him no sacrifice ; no care ; no obedience ; I say , for conclusion , whatsoeuer Christ is to me , I am nothing to him ; if Eccho-like , and by reflexion , I doe not answere to his holie and heauenlie call , with my true faith and due obedience . Qui fecit te sine te , non saluabit te sine te . Hee that made thee without thee , will neuer saue thee without thee . We are his workemanship , created to good workes , that we should walke in them . In which walking I doe further obserue out of the text , that God is no respecter of persons , but euerie one that walketh shall haue peace , and finde rest , whether Iew or Gentile , circumcised , or vncircumcised , man or woman , rich or poore , bond or free , master or seruant , saint or sinner ; if he beleeue , hee shall haue life ; if hee walke before him : Peace shall come . Nescit Religio nostra personas , nec conditiones hominum respicit : Our religiō taketh no knowledge of persons , nor respecteth the cōditions of men . Old Simeon in the temple , yong Iohn in the wombe , poore Bartimeus begging , rich Zacheus climing , the hard hearted Centurion standing by the tree , & the theefe hanging vpon the crosse , confessing the trueth , and walking in the sunneshine of their Christ : all indifferentlie receiue his die , gaine peace , and finde rest . This Peter sawe in vision from heauen ; and this he preached powerfully on earth ; when vpon the sight he opened his mouth , and said , of a truth I perceiue now that God is no respecter of persons , but in euery nation he that seareth him , and worketh righteousnes , is accepted with him . Againe , I gather out of the text , that as God is generall in his gifts ; so must we be particular in our receite . Euery one shall be saued : but by his owne faith . Euery one shall haue peace , and finde rest : but by his owne walking . Anothers faith though neuer so pretious , is not sufficient : anothers walking , though neuer so righteous , is not auaileable to my rest . The iust man shall liue by his owne faith , so saith Habacucke , 2. 4. Euery one shall heare his owne burden : and euery one shal haue his owne honour . And as we sow , so shall we reape : not anothers mouth to kisse ; not anothers teares to wash ; not anothers haires to wipe the feete of thy Christ : but thine owne mouth ; thine own teares ; thine own haires , must kisse , wash , and wipe , with Marie , the feete of thy Sauiour . All that thine hand shall finde to doe , doc it with all thy power : thine hand , not anothers hand : ●●y prayers , not anothers prayers : thine hearing , not anothers hearing : thy feete , not anothers feete , shodde to the preparation of the Gospell of peace ; yea , and thy communicating of Christ , with all the benefits of his passion , not anothers , shall benefit thee , to thine euerlasting saluation . Quid tibi de alterius dono , si tu non dederis : why art thou proude of another mans gift , and thou giue nothing ? Anothers clothes will not warme me ; anothers meate will not feede me ; anothers golde will not enrich me ; anothers heart will not cheere me : no more say I , can anothers faith saue me . Onely my faith in my Christ , whom I haue put on , my walking , mine obedience ; must warme me , must feede me , must cheere me , must enrich me , and therefore I say with Thomas vpon mine owne tuch : My God , my Lord. Not God in generall , but my God in particular ; mine by promise ; mine by stipulation : mine by oth : mine by free gift : mine by purchase : mine by participation of giftes and graces : my Shilo : mine Emmanuel : my Iesus . Of this particular faith and application , spake Isaiah the Prophet , when he said , Razili Razili . Secretum meum mihi , Secretum meum mihi : My secret to my selfe , my secret to my selfe . And this is the spirit of application , by which the children of God , both can and doe applie the medicine to the maladie : for what is the sweetest balme , if it be not broken ? The best receite , if it be not taken ? Or the soueraigndst plaister that can be deuised by arte or cunning , if it bee not applied to the wound or sore ? From this spirit of application spake Dauid , when he said , O God thou art my God : as Mary also in the garden , when she said Rabboni , my master : yea and Iohn too , whose head lay neere his masters heart , euen the Disciple whom the Lord loued , when hee sayd , We know that wee are of God , though all the world lie in wickednes . But the sonnes of Beliall , and the reprobate from God , if you mark them well , you shall find that they are seared with a brand , and so , as neither they cā , nor do apply the mercies of God vnto themselues . Caine could make no vse of it , when he said , My sinne is greater then can be pardoned . Nay ( saith Augustine ) not so : Mentiris Caine , mentiris , maior est dei misericordia quàm omnium peccatorum miseria : Thou lyest Caine , thou liest , the mercies of God are aboue all mans miseries . Pharoah was ●bdurate , and could make no vse of God either in maiesty , or mercie , when he said , Who is the Lord , that I should heare his voyce , & let Israel goe ? I know not the Lord. Iudas that sonne of perdition , when he cast in the ●0 . pence ( a goodly price whereat he was valued ) though he mourned much ; yet had he no helpe , for that he was hopelesse , when he could not applie mercie vnto his miserie : but said , I haue sinned in betraying the innocent bloud . The innocent bloud , not mine ; as if he had no portion in his Christ. And for the Diuels , they are so farre from challenging any good by Christ , that they disclaime his mercies , person & all , whilest they say : Ah , what haue wee to doe with thee , thou Iesus of Nazareth ? art thou come to destroy vs ? Such disclaime be farre from you my brethren , and from all the Saints of God , both in life and death : nay rather clamate prore vestra ▪ claime your due , and say with blessed Paul , Christ is become vnto vs wisedome , righteousnes , sanctification , and redemption . Yea , and be bold to say yet more : his bodie is in heauen , there shall I finde it mine : his diuinitie is on earth , there do I feele it mine : his word is in mine eares , to beget him mine : his sacrament is in mine eyes , to confirme him mine : his spirit is in my heart , to assure him mine : Angels mine , to camp for me : Prince mine , to rule for me : Church mine , to pray for me : Pastor mine , to preach for me : All mine , whether it be Paul , or Apollos , or Cephas , or the world , or life , or death , whether they be things present , or things to come , euen all are mine , I am Christs , and Christ is Gods. Of all this I inferre and conclude with my text , that euery one must walke , if he wil haue peace ; and who wil be cured , must care to apply his sweete Sauior vnto his sinfull soule . Thine owne gaine must buy balme to bury thy Christ ; nor must thou send it , but bring it , with the deuout Maryes , to the sepulcher . The Queene of Saba ( though a Queene ) yet she sent not , but came her selfe to heare the wisedome of Salomon . And the wisemen of the East , herein shewed their wit , that after they had seene his starre , they turned not , but hasted to the place of the babes abode , with this inquiry : Where is he which is borne King of the Iewes ? vidimus stellam eius in oriente , we haue seene his star in the East , and are come to worship him : venimus personaliter , we come our selues , we acknowledge our misery , venimus adorare humiliter , we adore him our selues , we acknowledge his maiestie , and we worship eum singulariter , him alone : we subscribe to the Vnity : and that there is no name vnder heauen , wherby men must be saued , other then by the glorious name of Iesus Christ. As and if they might say , we haue seene in soule , we are come in body , there is the star , O where is the babe ? Care is in our hearts , and cost is in our hands , here is our gold , let him be crowned a King : here is our frankencense , let him be deified a God : here is our mirth , let him be buried a man : all his by gift , all ours by grace : what he gaue vs , we giue againe ; and here we haue it to bestow vpon our blessed Sauiour : from a farre countrey haue wee followed him , and walked before him : and therefore now we feele peace , we haue found rest to our weary soules . From the generality of Gods gifts , and particularity of our receipt , come we now to the proper obiect of our faith and walking , contayned in these words , before him . By which indefinit speech , I hold the holy ghost hath reference to one Christ , the way , the truth , and the life of all Christians . No way , but by him : no light , but from him : no life , but in him . Him I say , nor is he expressed in plainer termes , for that his name is s●●ret : and till Gabriel came from heauen , with his sauing name Iesus , and statute of additions , Luke 1. 31. from the first age to the latter daies , I meane from Adam , vntill Shilo came , they but hacked at it . God in Paradise lapt vp this secret in the seed of the woman . Iacob in Shilo , which by interpretation is sent . Moses in this , Mitte quem miss●ruses : Send him whom thou shouldest send . Daniel thus , One of the Saints said vnto a certain one . Ieremy thus , He that should call , he is the lord our righteousnes . The Lord in respect of his , to deliuer his Church : righteous , in respect of his doome , determinable vpon the world : ours in respect of grace , appeasing his father . What should I say more ? sometime they call him by the name of Emmanuel : sometime they call him wonderfull , Counsellor , the mightie God , the euerlasting father , the prince of peace . Maher-shalal-hash-baz , Make speede to the spoyle , hast to the pray ; with this pregnant prophecy of him , that a virgin should inuiron a man. And neerer the daies of Christ , they called him , Israels expectation , Israels consolation , Israels redemption . And now that I haue told thee , and thou hast heard all these speake , I aske with Salomon , what is his name ? and what is his sonnes name , if thou canst tell ? It is the gldrse of God to keepe a thing secret , but the Kings heart will seeke it out . And it is an honorable seede that feareth the Lord , but a more honorable seede that findeth him . Elder times saw him a farre off , comming swadled in types , figures , shadowes , & ceremonies : but we haue seene the truth , bodie , and substance of our Christ. We haue him come● and the ●●yle of the Temple is ●ent from the top to the bottome , whereby we haue readie passage into the hol●est of holies , euen Christ Iesus the Lord , whom the Angels desire to behold . We heard of him at Ephrata , and wee haue found him in the woods , tied to the tree , & pierced through , with his body crost , and soule curst , for the sinnes of all the world : and now sitteth in heauen , a mediator and pledge of our inheritance , hauing le●t his spirit to liue by , and his word to go by : and this is he whom the Prophet meant in this word him , the obiect of our faith , and way to walke in . No man can ascend , but by him that did descend , and that is Christ : the ladder Iacob saw at Pinael : the clowd by day , & pili●r of fire by night , which guided Israel in the desert ; the kings high way to heauen , & blessed hold of happie dwelling . No Paradise without this tree : no perfume without this balme : no building without this stone : no sacrifice without this lambe : I say , no God without Christ , in this wicked world . The light of the day is conueyed vnto vs by th● Sunne in the firmament : so is the brig●●nes of heauen , by that Sonne of righteousnes : a Planet in the middest of Planets , to lighten all aboue , and all below , as whom blessed Angels desire to behold , and blessed men couet to adore . Life is conueyed from the ●art , through the veines to all the vitall parts : so is saluation frō the Father through Christ to all his liuing members . Out of Eden went a riuer to water the garden , being deuided into foure heads , it compassed the whole world : Out of heauen flowed the streame of Gods mercy , in and through our Christ , whose graces deuided diuersly , all the earth is filled with his glorie . What should I say more ? Christ is a mutuall help : to the Father one , to vs another . An hand to the Father , by which hee reacheth vs : an hand to vs , by which we reach him . The Fathers mouth , by which he speaketh to vs : our mouth to the Father , by which we speake to him . Our God is a consuming fire , and without Christ the vayle , we cannot abide the brightnes of his glory : for what is our miserie , to meete with his maiestie , but in the temper of his mercie ? which mercy-seate , & all is Christ. As then our words , are messengers of our mindes , & semblances of our soules , to pa●ley with our friends : so is the Christ , the sonne of God , the image of the Father , and mouth to instruct his de●rest Saints : nor onely a mouth to speake by , but an eye to see by , and the foote way to goe by , as it is m●ny text , Peace shall come , and rest shall ●e reserued for euery one that walketh before him . So then I dare auouch boldly , thinke what thou wilt , and without Christ , it is an euil thought : say what thou wilt , and without Christ , it is an euill word : do what thou wilt , and without Christ it is an euill deed : tread where thou wilt , and without Christ , it is an euill way . Christ is the life of the world , & heire of al things , without whom , I can possesse nothing that good is , either in grace , or in glory . He , he , is the salt Elis●● did throw in , to sweeten the waters of ●ericho , with these words : Thu● saith the Lord , I haue healed this water : death shall no more come thereof , neither barrennes to the ground . This faith ( my deare brethren ) is right , for it hits the soueraigne good , and thus to walke , is to walke before him . None but he careth , none but he careth , none but he guideth , non but he saueth : and he is but one as you heere see , and will be alone in all his courses ; without mixture , ●●thout ●edley ; first , last , middest , and all , filling all ; yet ●ined from all , in the glorious worke of our repaire . None but he bare our sinnes : none but he pleadeth our cause : none but he purchased our place : none but he traceth our way ; he hath trode the wine-presse alone , and there was none is helpe . The cup of bitter affliction whereof he tasted , agonizing in the garden , for no intreatie with his Father could passe from him to any other . Oye Papists , at last ( in the name of God ) be wise , and warned ; leaue off your mixtures ; away with your medleys : and if you desire either peace to your soules , or rest to your bodies , only walke before him . Meddle with no merit of man , pardon of Pope , meede of Martyrs , or pride of your owne workes , vnwisely wrought . Make no mixtures of the sacred water and bloud , which flowed frō the side of Christ , with the bloud of Hales and Becket , or with the inchanted holy water of an vnhallowed Priest. Neuer match your triple crowne of gold and diamonds glittering , with the single crowne of thorne piercing : And neuer thinke the puri●ie of the word , will abide the mixtures of your traditions ▪ the text , your glosses ; the Church , your Idols ; the arke of God , your Dagon ; nor the poore priesthood of Christ , your papall pride and Popedome . Looke for none other , but that the bodie and soule of your religion , like the image Nebuchadnezzar saw , p●tcht together of gold , siluer , brasse , iron , and clay , will and shall ●inner , when the stone cut out without hands shall smite the same . Your coate is of ●i●●ie wool●ie , not for our wearing . Your familie like Micha of mount Ephraim , and not for our dwelling : for as he had , so haue you , an house of gods : an Ephod , and a Teraphim : he would serue both God , and Idols ; and so doe you . And as for vs , who beleeue and looke after better things , we say with the poore Paralyticke , in disclaime of all others helpe , it is Iesus that made vs whole . And we say with Abraham when we go to sacrifice , thou seruant stay here , I and the childe will walke alone . And now for conclusion by the Lords commaund , that wee are for Bethel , we haue with Iacobs familie , put away the strange gods that were among vs ; we haue clensed our selues , and chaunged our garmēts , pluckt off our earings , and put all into the hand of our Iacob , our Elizabeth , who faithfully for her God , and graciously for her people , hath buryed Pop●rie , with it execrable things , vnder an oke at Shechem , neuer to be reuiued , neuer to be found out , Amen , Amen . Lastly for an end , sith the time is past , and I feare much I haue wearied your patience ouer-long : From the proper obiect of our faith & walking , come we to the progresse , and increase of both : contayned in this word walketh . Where you may see as in a glasse chrystaline , that a christian life is not a standing still , but a walking on , and growth in the doctrine of faith , and practice of godlines . The first blessing that euer God gaue after the creation , was increase and multiplie , which tooke it effect , not only in the creatures by propagation of kinde , but also in his gifts & graces , by renouation of minds , new birth , growth in knowledge , true faith , and godlines . All the trees in Paradise did grow , and all the floods in Paradise did flow ; to teach vs that we must not stād still at a stay , lest either wee be fruitles , and so accursed ; or become puddle water , and so vnprofitable . The finest cloath will weare , if it be not vsed ; the purest gold will rust , if it be not handled ; the sweetest balme will corrupt , if it be not broken ; and the cleerest fountaine will stincke , if it runne not : So are the graces of God , and doctrines of the beginnings of Christ , though of themselues pure as gold , sweete as balme , cleere as a fountaine ; yet in respect of vs vnprofitable , if we proceed not further , but there stand still . Foundations they are I graunt , for the scripture hath said it , Hebr. 6. 1. But what of that ? and what is the foundation , be it of Beryll , Topaze , or Chrisolite ? if you build not vpon it , & proceed no further in the work . In the first of Ezechiel , where the vision of gifts and graces are described , it is said , that the beasts , winds , and wheeles went as the spirit lead them , and they returned not when they went foorth : and if at any time they stood , they let downe their wings as vnprofitable then , vntill the Lord had put power in them of further proceeding . And in the same Prophet againe , where the like gifts are described by another vision , you may finde , that from vnder the threshold of Gods sanctuary , the waters issue out , and they runne East , West , North , and South ▪ The●mā with the line measured a thousand ●ubi●s , and the waters were to the anckles . Againe he measured a thousand , and they were to the kn●os : he measured againe , and they were to the loynes : after he measured againe , and it was a riuer impossible ; signifying that the graces of God should neuer decrease , but euer abound in his Church . The fishers should spread out their nets frō En-gedi , to En-egl●um . The trees shuld grow vpon the brinke of the riuer , on this side , and on that side , with leaues not fading , fruit not failing ▪ leaues for medicine , fruite for meate , and fruite euer new , according to his moueths : As for the miry places thereof , saith the Prophet , and the maris●ies which stand still , they shall not be holesome , but they shall be made ●alt pits . You may remember when Aarons Priesthood should be confirmed , all the tribes with their names cast their rods into the mercie-●eate , and none blossomed , but Aarons . You are a kingly people , and a royall Priesthood : ò bud , bloome , blossome , and bring foorth fruit worthy amendment and newnes of life . Dauid said of his Saints , Ibant de virtute in virtutem : they went from strength to strength ; and from faith to faith , as it is written : from the faith of the promise , to the faith of the performance : from the faith of the letter that killeth , to the faith of the spirit that giueth life : from the faith of Christ his humiliation in misery ▪ to the faith of his exaltation in glorie : from the faith of the first resurrection from sinne , to the faith of the second resurrectiō from death : from the faith of the law wounding , to the faith of the Gospell curing : from the faith of the Prophets ●owing , to that faith of the Apostles reaping : from the faith of the old sacrifice giuing to God , to the faith of the new sacraments receiuing from God : in a word , from the faith of the old couenant , wherein God speaketh , to the faith of the new restament , wherein Christ bleedeth . Of al which , I may conclude with Haymo , Ex side qua cōcipitur corde , profertur ore , exhibetur opere , iustus viuit : By faith conceiued in the hart , professed with the mouth , & practised with the hand , the righteous man liueth . Paul is plentifull in this doctrine , and hauing once laid the ground of faith , hee vrgeth nothing more then the increase of faith . He tels the Romanes , That by the Gospell , the righteousness of God is reuealed from faith to faith . He tels the Ephesians , that they must grow vnto perfect men , euen vnto the age of the fulnes of Christ : As also , that they must know the loue of Christ , which passeth knowledge , and so be filled with all fulnes of God. He tels the Philippians , how he longeth after them from the very heart roote in Iesus Christ : and in longing , falles a praying : and what is the matter of his prayer ? but that their loue might abound yet more & more in all knowledge , and in all feeling . With whom I will conclude , and close with my text : As you haue receiued Christ Iesus the Lord ; so walke in him , rooted , and built in him , and established in the faith , as ye haue beene taught , abounding therein with thanksgiuing . Where obserue my brethren , that not rooting , building , establishing , teaching , nor abiding in the faith is sufficient , without abounding : for frustra nititur qui non innititur : And he that continueth not to the end , shall not be saued . Take heed then my brethren , and be not high minded , but feare : you that are come out of Sodome , Remember Lots wife : go not back , nay looke not back : you are of Iudah tribe , and haue taken a profession vpō you ; and be not like the children of Ephraim , which being harnessed , and carying bowes , turned themselues backe in the day of battell . Iames said well , Ye aske , and haue not , because ye aske amisse : So may I say , many walke , & obtaine not , for that they walke amisse . Some in such idolatrous and superstitious heresies : some in such clyming and presuming ambition : some in such greedie and vnsatiable couetousnes : some in such biting & gnawing vsurie : some in such swearing and forswearing of themselues : some in such extrauagant and vagabond lusts of the flesh : some in such rebellions & conspiracies of harts and hands , as of whom I may say ( as I haue told you often ) and now tell you weeping , they are enemies to the crosse of Christ , their end is damnation , their bellie is their god , their glorie is their shame , and they but mind earthly things . As for such as creepe with the Crab , and slow it with the Snayle ; I say they walke amisse ; for creeping Christians are no Christians : And cursed ; ● be that doth the worke of the Lord negligently . An Aldermans pa●e is too solemne for a Saint of God : O that Iehu ▪ his walking might be a mirrour to all Magistrates , Ministers , and people , how to walke , of whom it was said vpon the sight , The marching is like the marching of Iehu the sonne of Nimshi : for he marcheth valiantly ▪ or that Caesars faculty of performance , were in the most of vs , of whom Lucian thus writeth : Caesar in omnia praeceps , nil actum credens , cum quid superesset agendum . Instat atrox . Which I may english thus : Caesar is forward to all good , and thinketh nothing well done , whilest any thing is left vndone . And so for the conclusion of all : Now way the fruit this tree benreth , and consider the crop this haruest yeeldeth , I meane the blessing they gaine , who are faithfull to their Christ , and walke before him . Is it ●mperiall rule in this world ? Is it wealth , riches , or aboundance of earthlie happinesse ? Is it health , strength , or beauty ? These haue their times ; but they perish with the possessor : nor to this end came Christ into this woful world , that he might giue to the faithfull walkers , fading and vanishing delights ; but an abiding solace , euen life , and life in abundance , with peace to the soule , and rest to the bodie ; I meane eternall blessednesse to both , wherein is the auoydance of all euill , the fruition of all good , the societie of all Saints , the fulfilling of al desires , with vnspeakable glory , which neuer shall cease : whither God bring vs , for his Christs sake , to whom bee honour and praise both now and euer . Amen , Amen . And now brethren beloued and longed for ( I say now ) that I haue finished my course , ended the text , and closed vp the booke , giue me leaue a little to turne me to the dead , and to say vnto you on her behalfe , this Scripture is fulfilled in your eyes and eares this day , Peace shall come ; nay , Peace is come . For she entertained in her heart the father of Heauen , which is the God of Peace : and she loued Christ the King of Peace : and in braced in her soule the Comforter which brought that Peace to her , that passeth all vnderstanding . And for that I may say no more , I can say no l●sse ; she kept the condition of my text on earth , and therefore her estate is vndefeasable in heauen . She did walke before him in life , therefore she hath Peace : nor did she forsake him in death , and therefore now hath she found rest to her wearie soule . To walke in the word , is to walke with him ; and to goe by the light thereof , is to walke before him . Let her painfulnesse in reading , and practise in following , euen from a child , speake to her commendation in that behalfe . You heard in the former Sermon , how eight chapters a day , was her taske , each daies reading , a full weeke of Sabboths , to sanctifie a Saint . ( So sanctifie vs good Lord with thy truth , thy word is the truth . ) And to make good the practise , I haue crediblie heard , that not eight , but many eights a day , haue been her sighes , sobbes , and gronings , for the breaches of the lawe ( she read ) both by her selfe , and others ; euer opening the booke with these words : A good God , a bad people , much mercie offered , little receiued ; for euery one seekes his owne , and fewe the things that are of Iesus Christ : And still clasping the booke thus : The glorie of God is to conceale a thing secret ; but the Kings honour is to search it out . And what are wee but a kingly people ; and a royall priesthood ? Besides her priuate reading , I might heere speake of her priuate prayer , and much meditation , with Isaac in the field : with Dauid in the night . I might tell of her weekely repayre to heare the word , in the great congregation : of her monthly communicating with his Saints there , with her feete euer shodde to the preparation of the Gospell of peace ; and neuer well , but when she was ●o walking before him . But I leaue her life and come to her death , whereunto ( as I am tolde ) she walked , as Christ did to Caluary , with much care , and many agonies , compelled with Simon of Cyrene to beare his crosse ; thereby to helpe out the sufferings of her sweete Sauiour , and to beare in her bodie and soule , the markes of Christ Iesus , like spangles of golde , to grace her in her triall , whereby in the end she became more glorious , both to God and man. It is said of the kings daughter that she is all glorious within , and that her rayment was of needle worke : peace within , but prickings without . Multi vident punctiones , sed non vident vnctiones : Many see our crosses , but they feele not our comforts ; so said the Saints of olde : and therefore to such as thinke it a straunge thing , that the Saints of God should haue their fi●ie trial in this world , by bickerings , buffetings , and winnowings of Satan . They are fooles and slowe of heart to beleeue , like the two disciples who went to Emmaus , thinking still of their Christ crowned , but neuer crossed , till the Lord had rectified their thoughts , and laide a necessitie of triall vpon all flesh , beginning with himselfe thus : Ought not Christ to haue suffered these things , and to haue entred into his glorie ? Whereby I gather : no peace , without warre : no rest , without toyle : no crowne , without a crosse : no entrance , without suffering : no glorie , without shame and shaking in this wofull world . But happely you will say , some be neuer broken in heart , nor yet haue any conflict with Satan , sinne , or death : they are feared with no temptations , nor doe they grieue because of him whom they pearced . They haue made a couenant with the graue , and a league with hell : of such I say , their case is desperate , and their condition is no better then the beasts fat●ed vp in the best pastures , reserued for the slaughter , of whom Iob speaketh , when hee saith , The houses of the wicked are peaceable , without feare ▪ and the rod of God is not vpon them : they spend their daies in wealth , and suddenly they droppe down to hell . As also Dauid , there are no bands in their death : they haue no knots , as it is in the originall , they are n●t troubled like other men , There be many in the world , which would faine haue a Church of sugar , or of veluet , as one saith : they would feede vpon manchet , and tread vpon Roses . I meane in seruing God , they would be freed from afflictions : they loue Canaan , but they lothe the wildernesse : they like the crowne , but they loue not the crosse : Shilo runneth sweetely , but Iordan is to too turbulent : all like Zebedeus his sonnes , Iames and Iohn , who sought to sit in the seate of honour , but not to drinke of the cup of afflictions . But the truth is , you may beleeue it , the way to heauen is not strowed with flowers , but set with thornes : and happily you shall finde it in your experience true , that Whosoeuer will liue godly in Christ Iesus must suffer persecutiō . Quater luctatus est Iacob : in vtero cum Esau ; in via cum eodem ; in Mesopotamia cum Laban ; in Bethel cum Angelo . Iacob wrestled foure times : in the wombe with Esau : in his iourney with Esau : in Mesopotamia with Laban : and at Bethel with the Angell . To teach vs , that if we wil be the Israel of God , we must arme our selues for all trials at all times , in all places , and with all persons , retaining no longer the name of Iacob as supplanting our troubles : but the name of Israel as preuailing with God , and neuer leauing him without a blessing . Excellent things are spoken of thee thou Church of God : A woman clothed with the Sunne crowned with the Starres , and treading vpon the Moone ; yet trauailing in birth , pursued with the dragon , and readie to be deuoured both her selfe , and her sillie babe : But heauen sung her triumph , against the accuser of the brethren , and he was cast downe , which accused them before God day and night . To be accused before men is much ; but to be accused before our God is more . Now and then to be accused is much : but night and day is more . And such are the persecutions of Gods children in this world , they neuer haue an end , nor euer shall , till the world be without hatred : the diuell without enuie : and our nature without corruption . Thinke it not straunge ( my deere brethren ) concerning the firie triall which did befall this Gentlewoman , to prooue her at her end , as though some strange thing had come vnto her ; but reioyce rather , in as much as she hath been partaker of Christs sufferings , that when his glory shall appeare , she may be glad and reioyce . Let him that thinketh he standeth , take heed he fall not . There hath no temptation taken her , but such as appertaineth to man : And God was faithfull , who would not suffer her to be tempted aboue that she was able : and euen gaue the issue with the temptation , that she might be able to beare it . When the beholders thought the Whale had swallowed vp Ionah to kill him , hee swallowed him vp to saue him . The Lord hid his face from her , & she was troubled . But ye are witnesses , who were present at her death , that his wrath indured but the twinckling of an eye , and though heauines continued for a night , yet ioy came in the morning , when you saw her fined like gold , renewed like an Eagle ; soring high into the bosome of Christ , with this powerfull speech , and godly ouation , at her end : Heare O Lord , & haue mercie vpon me : Lord be thou my helper . Thou hast turned my mourning into ioy : thou hast loosed my sacke , and girded me with gladnesse : therefore shall my tongue praise thee , and not cease . O Lord my God , I will giue thankes vnto thee for euer-more . Well she is gone , and now behold her seate is emptie , and her graue is full : and me thinkes for the present , wee feele her want on earth , whom God hath found in Heauen . Our prayers lesse powerfull : our preaching lesse precious : and our Psalmes lesse melodious , on her behalfe . For you all know , that there she sate , and there she sung , there she read , and there she prayed , there she heard the word , there she receiued the Sacraments , there lately she liued , and there now she is dead : therefore may I say with the Prophet , All flesh is grasse , and all the grace thereof as the flower of the field : But comfort your selues in hope of a ioyfull resurrection ; as also in respect of her holy life , blessed end , and most happie state in glorie : and sith she is gone , let it be remembred as a sacrament of her rest , that she went vpon a day of rest , one of the chiefest of Sabbaoths , and high feast of Pentecost : euen then that she should ascend , when the holy Ghost did descend , by which spirit , she was sealed vp to the day of redemption , Worshipfully was she descended ; but most honorably ( may I now say ) is she ascended : yet behold , the husband mourneth for that hee hath lost a wife : the mother mourneth for that she hath lost a daughter : the brother mourneth for that he hath lost a sister : which is ( me thinks ) not much vnlike the mourning of Hadadrimmon in the valley of Megiddo . And yet this is not all ; for wee Preachers may mourne most , for that wee haue lost an auditor ; who heard with reuerence , felt with passion , and followed with perseuerance . But beloued , what we haue lost , heauen hath found , and the holy Angels reioyce at the gaine : in the meane time the Lord of Heauen , supplie the want vpon earth , and increase the number of faithfull professors . In Sionis gaudium & Anglo-Papistarum luctum . Amen , Amen . FINIS . A BRIEF DISCOVRSE OF THE CHRISTIAN LIFE and death , of Mistris Katherin Brettergh , late wife of Master William Brettergh of Bretterghoult , in the Countie of Lancaster Gentleman ; who departed this world the last of May. 1601. With the manner of a bitter conflict she had with Satan , and blessed conquest by Christ before her death , to the great glorie of God , and comfort of all beholders . Micha . 7. 8. Reiovce not against me , O mine enemies : though I fall , I shall rise againe : And when I sit in darkenes , the Lord shall be a lig●● vnto me . Psalm . 37. 37. Marke the vpright man , and behold the iust : for the end of that man is peace . LONDON Imprinted by Felix Kyngston . 1602. TO THE CHRISTIAN Reader , grace and peace in Iesus Christ. WHen Achimaaz the sonne of Zadoc requested that he might be the messenger to bring Dauid word of Absoloms death , Ioab would not suffer him : Thou shalt not ( saith he ) be the messenger to day , but thou shalt cary newes another time , but to day thou shalt cary none ; for the Kings sonne is dead . He knew Dauids affection was such , that the newes of his childs death would be most heauie to him , and the messenger himselfe not welcome for his message sake . This is all our infirmity , no tidings more grieuous to vs then when wee heare of the death of those whom wee loue . The Parent bewayles his Child , the Husband his Wife , the Friend laments the death of his Friend , and we thinke it the losse of another friend to depart with this our griefe . Iacob mourned for Ioseph his son , that he would not be comforted of a long season , but thought he would weepe for him as long as he liued When the Amalekites had burned Ziklag , and led away captiue the mens wiues and their children , Dauid and his company wept , till they could weepe no more . When Lazarus dred , his sisters Martha and Mary were much discomforted for him . G●egory Nazianzen reports , that when Basil the great died , euen the wisest men in the city stroue to exceede one another in weeping and complaining for his death : And as for my selfe ( saith he ) now I am bereaued of the fellowship of such a man , what shall I do but either dye , or liue in miserie ? Which way shall I turne me ? What shall I do ? What counsell shall I take , now I haue lost him that was my comfort ? So heauy a thing we see it is to be seuered for a time from those that are deere vnto vs. One only thing there is , which is able in this case much to temper our affections ; when we see our friend to die in the Lord ; that is , in comfort of conscience , & assurance of saluatiō through Christ. And this his comfort he expresseth outwardly vnto vs , by performing those duties which are required of a man when he dyes , and so he makes a ioyfull and a holy end . When our friend departeth this life in this maner , we haue iust cause to take his death the more comfortably . And thus it pleaseth God many times to stirre vp some ( especiallie such as in their life time haue a care to pursue Religion , and to keep themselues vndesiled of the world ) at their death to expresse wonderfull comfort of spirit , and to shew forth such fruit of Religion , that we wonder at it , and acknowledge the extraordinary worke of Gods spirit in them . They wrastle against temptations , they confesse their faith , feele the assurance of their saluation , condemne their sinnes , exhort the beholders , praise God , sing Psalmes , wish to dye , that in their death they are better Christians then euer they were in their life . This blessed departure God giues to many , for diuers good purposes . 1. That the world may know that peace is the end of the iust , and comfort in death is the portion of the righteous . 2. That his eternall truth in our holy profession may appeare to be able to comfort vs , not onely in our life , but in our death also , when all other comforts forsake vs. 3. That our enemies may see our faith is not in vaine . 4. That the weake by their example may be incouraged to a holy life , when they see it bring with it so happie a death , and that they may be strengthened against the feare of death , seeing it is alwaies comfortable to those that leade a godly life . 5. and finally , that the friends of the departed , by their heauēly departure , may be admonished not to mourne so much for their death , as to reioyce for their life , and to thanke God , that euer it was their lot , in any degree , to be ioined or matched with so blessed seruants of God. This Gentlewoman , Mistresse Katherine Brettergh was one of this number : her life , as long as God continued it , was deere to those among whom she was , as the life of a friend might be . Her husband , friends , kinsfolks , brethren , sisters , and all the godly that knew her , inioyed a great blessing of God of her : and her death ( no doubt ) was grieuous to her husband , as the death of a vertuous yoke-fellow . And if worldly affection would haue holpen it , it was the same in him that Dauids was to Absolom his sonne , when he mourned for his death : O my sonne Absolom , my sonne , my sonne Absolom ; would to God I had dyed for thee , ô Absolom my sonne , my sonne ! But sure her death was such , her behauiour in her sicknes so religious , her heart so possessed with comfort , her mouth so filled with the praises of God , her spirit so strengthened against the feare of death , her conquest so happy ouer her infirmities ▪ that such as loued her most haue greatest cause to reioyce in her death , and by seeing the wonderfull worke of God in her , to learne to renounce their owne affections . This is the thing I thought with profit might be presen●●d to the view of others also that knew her not : for when I had for my own priuate vse and the vse of my friends faithfully collected ( out of the fresh memories of those that were present , and eye-witnesses as wel as my selfe ) and set downe the manner of her sicknes and death : I considered that the knowledge thereof could not but be welcome to al those that desire to die the death of the righteous . And so the same causes that moued me to collect it , gaue me also occasion to publish it . I remembred the saying of one , That it is great pietie to set foorth the vertues of the departed , if they haue excelled therein ; yea it is a meanes to increase grace in our selues . I thought so great mercie of God shewed to one among vs , ought not to be forgotten , but should remaine to vs & our childre an example , to teach vs how good God is to them that loue him , and to assure vs that he will neuer forsake vs ; but , in like manner as he did her , helpe and comfort vs , when we shall by death be called vnto him . I considered the vngodly and vncharitable tongues of the Papists abiding in our countrey , who , since her death , haue not ceased to giue it out that she died despairing , and by her comfortles end ▪ shewed that she professed a cōfortles Religion . Wherein they bewray their malice & madnes , and shew themselues of what generatiō they are , euen a people ( as the Prophet Ieremy saith ) which bend their tongues like bowes for lyes : and ( as Dauid saith ) make readie their arrowes to shoote at them which are vpright in heart . And lastly , when I remembred the censure giuen by our Sauiour Christ of the woman , that poured costly ointment on his head , a little before his Passion , though some of his Disciples vniustly blamed her for the same , saying , What needed this wast ? yet he himselfe did not only excuse her for that fact , saying , she did it to bury him : but also commaunded that wheresoeuer the Gospell should bee preached throughout the worlde , there also that which she had done should be spoken of , for a memoriall of her . Euen so , seeing this vertuous Gentlewoman hath bin vniustly accused , by some popish persons , I thought it sit , that she should not onely be iustly excused , and cleered from their false and slaunderous reports : but also that a true historie of her holie life , and christian death , should be annexed to those learned Sermons which were preached at her Funerall , by two godly Preachers , and are now published in print , that where soeuer they going before as the Gospell preached ; there also this briefe historie may follow after , to be seene and read for a memoriall of her . These reasons moued me both to collect and publish this treatise , the doing whereof I trust , as it will be acceptable to many , so can it bee hurtfull to none , vnlesse possible it be to the kingdome of darknes . If there be any vnsatisfied , and yet desire any other reasons , I tell them further , it is to burie her , and the last balme that euer I can powre vpon her head : it is my farewell , and the last duty which I can performe vnto her ; and therefore I hope both excusable in me , and also profitable to others , because many things here spoken of her deserue imitation . And this I assure the Reader , that howsoeuer I may sometimes misse the for me of words which possibly the Gentlewoman vsed in her speech ; yet haue I faithfully set downe the substance of the matter , and for the most part also faithfully related the words themselues , and reported nothing but that which is most true , and testified by persons of good and honest report , as they are named in the margent : out of whose fresh memories the substance of that which I publish was presentlie set downe . This I humbly desire thee , good Christian Reader , to accept . I had no other odours wherewith to imbalme her , I am but the pen-man , the thing it selfe was her owne , wrought in her by Gods spirit : and therefore not costly to me , though more comfortable to me , and all that heard it , then I can now expresse : and I doubt not , but it shall yeeld thee also the same comfort , and giue thee occasion both to praise God , and imitate her wel-doing , which the Lord graunt . Amen . A Post-script to Papists . PEace and truth to as many of you as pertaine to God. ) I am moued in conscience to deale with you , by this manner of writing , because of the false and slanderous reports which ( I heare ) some of your faction haue blazed and diuulged abroade , concerning the death of Mistresse Katherin Brettergh , a Christian Gentlewoman , whose life indeed was holy , and death most comfortable . It is no noueltie , or new thing , to heare a lye from a Papist , but rather a principle of your religion : Therefore if you pleade antiquitie , as a marke infallible to know your Church by , for that point tak 't you : you haue it from the Diuell your father by tradition diabolicall , holding the same still in these succeeding ages so succinctly , that ( for ought I know ) you will not leaue it , till you be shut foorth of the heauenly Ierusalem , and cast into Tophet , which is prepared of old for liers and inchanters . Yet it pities me to thinke of some of your poore sillie seduced soules , how simple they be in Gods causes ( and yet malicious ) for the most of my popish neighbors ( what others be I know not ) flye but a very low pitch , being people altogether void of learning , wit , and ciuilitie . The furthest drift of their religion , is to say , the Pope is a good man : to say , it is safest to doe in religion as most doe : to thump hard their breasts when they pray : to crosse them when they meete a Protestant : and to spit out when they name the Diuell : to gallop ouer a Pater noster , or Ladies Psalter vpon their beades : and to say , it was a good world when Masse was vp , for then all things were cheape : finallie , some of them will say , I beleeue as my father beleeued ( God baue mercie on his sweete soule ) and I hope to go to him when I die ) . This is the very length , broadth , and depth of most part of Popery where I dwell : euery one can reach this marke , and few can goe beyond it . Another opinion of these sottish people , is to say : If a man dye like a lambe , and passe out of the world like a bird in a shell , he is certainely saued , although neither holines were in his life , nor God in his mouth ; grace in heart , nor yet repentāce , faith , or feeling at his death . Such blockish ends , a reuerend man doth count fearefull , saying , such men ( excepting their fetherbeds and pillowes ) dye liker beasts , then Christians . Againe , if the violence of any disease stirre vp impatience in a mū at his death , straight say our country-Papists , there is a iudgement of God , seruing either to discouer an hypocrite , or plague a wicked man ( especially , if they proteste the truth of Iesus Christ , as this Gentlewoman did ) then they cry , and shout ; see the effect of this religion , see the end of these men : where as indeede the truth is farre otherwise , as a learned writer doth notably determine . It seemeth you Papists , or who els so euer doe iudge thus , are little acquainted with Scripturos ▪ nor yet were euer of Salomons minde ▪ who speaking of outward things happening to man , doth say , The same condition is to the iust , and to the wicked , both one to the pure and polluted . Dauid saw the wicked without bands in their death , noit●er were they troubled like other men , and yet were they ropnobates , and the children of Satan . But if you Bapists had Dauids spirit ( which the Diuell would not that you had , for Dauids kingdome ) you would iudge more charitably of Christians deaths ( especiallie such whose liues were holy ) notwithstanding any outward accident that might happen : at the least you ought rather to mourne , and conceale it , then to laugh and deride ▪ the same : for when Saul was dead in mount Gilboa , who was a notorious wicked man , and his death fearefull indeede , for he killed himselfe , what did Dauid ? reioyce , or lament ? Though Saul in his life time was alwaies his deadly enemie , yet mourned hee and wept for Saul and Ionathan , saying , Tell it not in Gath , nor publish it in the streetes of Askelon , least the daughters of the Philistims reioyce , and the vncircumcised triumph . This did Dauid , which was a man after Gods owne heart , though you ( as it should seeme ) rather delight to solace your selues with the falles and infirmities of Gods children , then once to be touched as feeling members of one bodie , with an inward sighing , and sorrow for the same . But now touching the death of this Gentlewoman , whereat some of your Romish faction haue bragged , as though an oracle had come from heauen to proue you Catholicks , and vs Hereticks : Blessed be God , and our Lord Iesus Christ , the Diuell and you are all deceiued , and God , euen our mightie Iehouah , hath you in derision , and shall laugh you to skorne , who hath not only frustrate your fond expectations , but made your follie manifest to all men . This Gentlewomans life being more holie , and her death more comfortable , then possiblie any of yours can be , so long as you continue Papists . The trueth whereof , I haue compendiously set foorth in this present treatise following , as will be testified by persons of honester note and condition , then any of your generation . And thus for this time I end , praying God to forgiue you your sins , because you know not what you doe , and to open your eyes , that you may see your errors , and come out of Babylon . Amen . That by some taste of the truth of that which befell the vndoubted child of God Mistris Katherin Brettergh , in the time of her sicknes neere before , and at the instant of her death , the mouth of the sclanderer ( which was soone opened ) might be some deale stopped ; the expectation of the godly in part satisfied , and preiudice in all happilie suspended ; one both an eye and eare-witnesse thereof , caused these few lines , as an Epitaph , to be fixed nigh her Hearse . Id est . Katherina , quia Christi sanguine mundata , igneaque te●tationum exploratione purgata ; Mundis , eodemqus modo purgandis omnibus , tum quae passa est tum etiam eorundem exitum testatissim . cupit . TRue it is I strone : But 't was against mine enemie . Strongly I struggled ; It was my strongest aduersarie . Strongly , not in my selfe , but in my euer-helper strong : Strongly ; alas weake woman weakely strong : Strongly , though faintly ▪ which was fleshes infirmitie : Strongly , and doubtfully , through my soes lying subtiltie : Strangely ( I grant ) till strēgth it selfe in weakenes was s●e●● strong . And Sauiour mine did in the battailes throng , Plainely display his banner-booke in open field : VVhich seene , mine aduersaries all , gan shrinke , fall , yeeld : So Christ the victor searching the spoi●e , taking his pray , Me found for him , tooke to him : So I past from you away . VVitnes hereof my often'pplied faith's confessions : VVitnes my prayers , plain●s , tearefull eyes , hart yearning meditatiōs : VVitnes my sweate , strong trembling , thirst , my bi●ning ●ca●e , Peace , ioy , passage ; & all harts that present then with mine did beate . But be all silent : One for me the truth will tell : My witnes , now , in heauen , with whom I crowned dwell . And learne by me , with God and 's word your childhood to acquaint , Then aged , finally ( though hap's at times ) you shall not saint . Si non testantis side , Monentis charitate Moueamini . An●iphonic●s eidem . IT 's not vnlike ( Christ's dea●e ) such conflict you endur'de : The members must be like the head , vve are assur'de . 'T vvas not amisse , you did so fi●rce hot sirie triall bide : To haue pure gold , some seauen times is tride . It were vnmeete the seruants better then their Lord should finde : The Captaine passe the pikes , the souldiers stay behinde : 'T is meete , for vvhom Christ dranke off all that bitter cup , They of the same vvith him a little dram should sup . And though your life , your birth , your vertuous education , Your holy course in Reading , Prayer , Meditation ; Meekenes , patience , pitie , and religious chastitie , Both in your maried state , and free virginitie , Did vvorthilie import you vvere the same You did professe , and as did sound your * name : Yet that your death prou'd cleerer seuen fold , You t'he Christ's member , seruent , souldier , and gold . Noutheticon . LEarne all by this and others more iust Abrahams breede , Borne in the Church , nurst of her brests , begottē of immortal se●d . Learne you that stand , haue peace , feele ioy , see light , Partake God's spirit , tasting his grace and heauenly gift , The time may come that you may fall , war rise , & peace seeme strāge , You ioy vvith anguish , light for deaths shadovv may exchange ▪ Satan may buffer , Gods spirit driue you to the vvildernes , The booke mouth sweetning , be to your bellies bitternes . Learne ye that in these heauie changing● be ; God changeth neuer , neuer doe his graces die , Graces fountaine runneth euer , it floweth aboundantly : We doe not alwaies thirst , seeld called come : oft drinke we sparingly . Learne you that in these blessed feelings haue no p●●t ▪ Nor of the bitter changings feele the smart ▪ Your wretched state , who liuing are as dead withouten sence , Who dead shall euer liue tormented ▪ going hence . Learne all , iudge not before the time : happie and bless'd is he , VVho of the sillie humbled poore doth iudge aduisedly . Edw. Aspinwall . Katherina . Pura : Christo qu●●● purgata . Vita , Christo praparata . Morte , Christo dedicata . Coelis , Christo coni●gata . W. F. The holie life and Christian death , of Mistris Katherin Brettergh . THis Gentlewoman was borne in Cheshyre , the daughter of Iohn Bruen of Bruenstapleford Esquire , well descended , and of an auncient house . Her education before her marriage was such , as became the profession of the Gospell , in godlinesse and puritie of life and Religion , and well beseemed the house where she was brought vp . The Scriptures she knew from a childe , and by reading thereof , gained such knowledge , that she was able readilie to applie them when occasion was offered , as wee may see at the time of her death , and that so fitly , and effectually , that she seemed to haue made them her daily meditation . For the things of this world she was moderate , and sober , and by her Christian life and death , she might teach many Gentlewomen , how vaine the pleasures and fashions of this world are , and how farre vnable to bring that peace to a distressed heart , that the embracing of true Religion can . She vsed not to gad abroad with wandring Dinah , to dancing greenes , markets , or publike assemblies ; but rather with Hannah did chuse to tread vpon the dust of the sanctuarie , and walke in the waies of Sion ; yea , with Dauid rather to be a doore keeper in the house of God , then to haue societie with the wicked , or to dwell in the tents and Tabernacles of the vngodlie . The Sabbaoth day was alwaies deere and welcome to her , what time she would not be without the word preached , though many times she went farre for it . Her delight was still to consecrate it glorious to the Lord. And as it is said of Iosiah , his heart melted when he heard the law ; so may it be said of her , her heart was so tender , and full of compassion , that oftentimes she was seene to heare Sermons , reade , pray , and meditate with teares . She made conscience of all sinne ; yea , of the least sinne , such as worldlings count no sinne : she neuer vsed to sweare o th great nor small ; nor yet to abuse her tongue with vaine or vnseemely speeches ; no not so much as a iest-lye , or immodest word ; neither durst she name the name of God , or take his titles in her mouth , without great reuerence . In priuate speech where shee might speake with profit , she did it so well , that her speeches might haue been deliuered by a stronger vessell then her selfe : her words being so well seasoned , and proceeding from such a sanctified heart , did alwaies minister grace to the hearers . To reade , to pray , to sing , to meditate , was her daily exercise ; and her chiefest delight was in the holie societie of the Saints vpon earth ( which I say not for any cause , but only to shew the fountaine frō whence her godly end flowed , and that the world may see some there be , which chuse rather to be ioyned with the people of God , then to enioy the pleasures of sinne for a season ; and these I doubt not haue chosen the better part . ) Finally , the precepts of the Lord were precious vnto her , for from her childhood she feared God and walked before him : both knowledge and sanctification did ioyne in her , the fruits & effects whereof did appeare in her life , and was seene at her death , to the glorie of God , and comfort of all beholders . She was not like the simple Popish women of our daies , which are euer learning , and neuer able to come to the knowledge of the truth ; but rather like the noble men and women of Ber●a , which receiued the word of God with readines , and were able to discerne of Paul and Silas preaching . But why doe I speake of Popish women , whose vnderstandings are darker then the darkenes of Aegypt ? Let vs come and examine many other which seeme to detest Poperie , and aske them a reason of their faith ; they can tell you a tale of their ruffes , and their pride , and their vanitie ; but for Religion , it is the least thing they regard , or seeke to know : which I speake not so much to solace my selfe in the sinnes and simplicitie of others , as earnestly desiring all Gentlewomen , that either knew this holy saint of God , or hereafter shall heare of her , insteed of your glasses at home , wherein you prick and prune , and pin your selues , to looke into this glasse before your eyes , that so her life , and death , may be an example for you to follow . When she was about twentie yeeres old , ( by the consent of her selfe , & her friends ) shee was married to a young Lancashire Gentleman , Master William Brettergh of Bretterghoult neere Liuerpoole : one that likewise embraced Religion sincerely , and for the same indured many grieuances at the hands of Papists . Two yeeres and more she liued after she was married , and had issue only one daughter : during which time , this couple liued together in such mutuall ioy and comfort , as well beseemed the children of God , which make profession of his trueth . And although this Gentlewoman came from the habitations of Abraham , to dwell in Sodome , amidst the tents of Kedar , that is to say , among inhumane bands of brutish Papists , induring many temporal grieuancos from them ; yet her knowledge , patie●n●● ▪ mild inclination , and constancie for the trueth was such , as that her husband was farther builded vp in Religion by her meanes , and his face daily more and more hardened against the diuell , and all his plagu●● agents ; the Popish Recusants , Church P●pists , prophane Atheists , and carnall Protestants ▪ which swarmed together like Hornets in those parts . It is not vnknowne to Lancashire , what horses and cattell of her husbands were killed vpon his grounds in the night , most barbarously at two seuerall times by Seminarie Priests ( no question ) and Recusants that lurked thereabouts . And what a losse and hinderance it was vnto him , being all the stocke hee had on his grounds to any purpose ▪ This fell out not long after shee was married to him ; yet this was so farre from dis●laying her , or working such passion ▪ in her , as are common to her sex , that she rather * reioyced , then sorrowed ; turning it into matter of praising God , and submitting her selfe to his good prouidence . Oft she would haue 〈…〉 ▪ It is good that such things be ▪ but w●● be to them that doe them . It is good in God , there by to chasten his children , and preuent some sinne , which he sawe vs like to fall into . It is good in respect of Gods Church ; that the weake may be confirmed in the trueth , and that Papistrie may be disgraced , when the world shall see such wickednesse flow from it . It is good in God , that so the wicked may bee without excuse at the day , of iudgement , when their consci●nc● shall tell them ▪ that howsoeuer God suffers them to doe such villani● for some iust cause knowne to himselfe ; yet they commit it onely of malice and reuenge . Oftentimes also in these vexations , she would haue said ; the mercies of God are infinite ▪ who doth not only by his word ; but also by his iustice , make vs fit for his kingdome . Little doe our enemies know ▪ what good by these things they doe vnto vs , and what wrack they bring to their owne kingdome , while they set foorth the wickednesse thereof . Many times she would pray that God would forgiue them , which had done them this hurt , and send them repentance : and she would call vpon her husband , that he would doe the like , and blesse them that cursed him . And for feare least her husband should faile in that poynt through infirmitie and weakenes , as it is said of Iob , who offered sacrifice for his sonnes , least peraduenture they should sinne , and blaspheme God in their hearts : so she neuer failed , but daily prayed vnto the Lord to sanctific her husbands thoughts , and direct his heart aright , only to seeke Gods glorie , without either desire of reuenge , or satisfying his owne affections . So humble was her spirit , so carefull to auoyde and preuent sinne , both in her selfe and others ; and so mild of nature , that as Iacob with his mildnes softened the malicious heart of Esau his brother : and Dauid by his kindnes in the caue , chaunged the furie of Saul , into weeping and confessing that Dauid was more righteous then he●so she by her meeknesse , humilitie , and vnspotted carriage in the world , forced some of the aduersaries to Religion , to speake well of her . For her life , she was well reported of all that knew her . Pitifull and bountifull was she to the poore , and slacked no opportunitie to doe good wherein she could ; but constantly held her course , and kept her times of praying , reading , and meditating , ( wherein she had plentifull gifts ) and continually vsed the same at such times as were fitting for her state , sex , and calling . At the exercises of Religion , as prayer and instruction in her familie , she would not be wanting : besides priuate prayer , and meditation which she omitted not but vsed daily , both in her chamber , as also abroad secretly and solitarily in the orchard , garden , or fields , as Isaacs manner was . In reading the Scriptures she vsed euermore to taske her selfe , eight chapters a day at the least , and for the time which she saw euill or idlely spent , without doing some good , she vsed to call the time of temptation . Many times also she would reade some godly writer , or expositer of Scripture , or in the booke of Martyrs ; and was seene to weepe most bitterly , when either shee had read of that which touched her affections neere , or of the cruell matyrdome , which the deere children of God were put vnto , by the cruell and wicked tyrants of former dai●s . For Poperie , she sa● it ●o grosse and foolish , that shee would not one name it , except it were to argue against ●● , but neuer for it : so zealous was she of Gods glorie , and loued the truth so intirely , that shee would not once open her mouth to pleade for Baal . Sinne aboue all things was hatefull vnto her , for there at she would haue grieued , as well when shee had seene it in others , as in her selfe . O 〈…〉 or two examples I cannot omit , wherein she bewrayed a worthie spirit , sanctified by the spirit of God , and prepared for all the assaults of Satan . On a time , as her husband and shee were riding toward the Church , he was angry with his man : Alas husband ( quoth she ) ! feare your heart is not right towards God , that can b● thus angry for a trifle : And we●ping she said further ▪ you must pray against this your affection ▪ and alwaies bee sure your anger be of God , 〈…〉 else how dare you appeare this day before his minister ? And offer vp your prayers in the publike congregation of the saints of God ? Another time , a tenant of her husbands , being behinde with his rent , she desired him to beare yet with him a quarter of a yeere , which he did : and when the man brought his money , with teares she said to her husband : I feare you doe not well to take it of him , though it bee your right ▪ for I doubt he is not well able to pay it , and then you oppresse the poore . So great a compassion had she of other mens wants , that all things being duly considered , and rightly weighed , mee thinkes I may say of her , as Paul said of Timothie , I know none like minded . Thus after she was maried , she continued in the things she had learned , and held her profession with such sinceritie , that the common enemies to our religion ( the verie Papists ) had nothing to say against her , but confessed her life was vnreproouable . And as for the godly that knew her , they alwaies acknowledged that modestie , and vertuous carriage in her , ioyned with knowledge and practise of all the duties of religion , that they had iust cause to report of her , as of a sound and faithfull professor of the Gospell . Two yeeres , and something more she liued with her husband , till about Whit●ontide , it pleased God to send her that sicknes whereof on Whitsunday 1601 ▪ she died . Her sicknes tooke her in the manner of a hot burning Ague , which made her according to the nature of such diseases , now and then ! to talke somewhat idly , and through the tempters subtiltie , which abused the infirmitie of her bodie to that end , as he oftentimes vseth to do in many , from idle words , to descend into a heauie conflict , with the infirmitie of her owne spirit ; from the which , yet the Lord presently and wonderfully deliuered her , giuing so ioyfull an issue to the temptation , that shee might well vse the words of the Prophet , as afterwards shee did , For a moment O Lord thou diddest hide thy face from me , for a little season , but with euerlasting mercie thou hadst compassion on me . On Saturday seuenight before Whitsunday , what time she sickened , she began to feele some little infirmitie and weaknes of faith , more then she had wont to shew , but shee soone ouercame it . On Munday night it increased vpon her , and the assault of the enemie began to be sharp , and so continued till the next day at afternoone ; what time God deliuered her , and sent her peace , and comfort of conscience , and so increased the same in her continually till she died . The manner of her affliction was this . First , the seueritie of Gods iustice , and the greatnes of her sinnes began to come into her minde , which much afflicted her , and she would often speake of it . Then shee accused her selfe of pride , that she had delighted too much in her selfe , and her beautie . Afterwards shee thought shee had no faith , but was full of hypocrisie , and had not imbraced religion so earnestly , nor glorified God so worthily ( especially with her tongue , which oft she repeated ) nor loued him so sincerely , as she ought to haue done . Sometime she would ●ast her Bible from her , and say : It was indeede the booke of life , but she had read the same vnprofitably , and therefore feared it was become to her the booke of death . Sometime she would say her sinnes had made her , a pray to Satan ; a spectacle to the world ; a disgrace to religion ; and a shame to her husband , kinred , and all true Christians : and here shee would weep bitterly . Sometime the originall corruption wherein shee was borne , troubled her , and the sinnes of her parents , and the common parents of all , the eaters of the forbidden fruite : as if that had made her vnworthie of God , and were then laid to her charge . Many times she accused her selfe of impatience , bewailing the want of feeling Gods spirit , and making doubt of her election , and such like infirmities . She wished , that she had neuer been borne , or that shee had beene made any other creature , rather then a woman . She cried out oftentimes , Woe , woe , woe , &c. a weake , a wofull , a wretched , a forsaken woman , and such like pitifull complaints against her selfe , with teares continually trickling from her eyes . She complained of grieuous thirst , such as all the water in the sea could not quench ( and yet when drinke was giuen her , sometimes refused it , sometimes tooke a very little of it ) : Sweate burst out vpon her exceedingly , and sometime her bodie burned extreamely . So it seemed the sorrowes of death hemmed her in , and the griefes of hell laid hold vpon her . Sometimes she was very dull in prayer , and once when she should haue said , Leade vs not into temptation , shee made a stop , saying , I may not pray ; I may not pray ( being interrupted , as she said , by Satan ) & so shewed much discōfort : howbeit she was not left till she could both pray , and make confession of her faith with speciall application to her self . Besides these firie darts of Satan , she was once or twice troubled with vaine speeches , as of her child , the killing of her husbands cattell , that she thought shee saw a fire by her , &c. But euery one saw that these things proceeded of weakenes , emptines of her head , and want of sleepe , which her disease would not af●oord her . These fits though they were for the time griouous to her selfe , and discomfortable to her friends : yet were they neither long nor continuall , but in the very middest of thē , would she oftentimes giue testimonie of her faith , striuing and fighting against her temptations . Many times when the standers by iudged her afflictions at the sharpest , would she call vpon God , lifting vp her eyes and hands to heauen , and desire him to giue her strength against her temptations . Many times with a cheerefull countenance she would desire those that were by not to faint , or giue her ouer , but constantly to pray , and helpe her against the tempter . Once in the middest of her temptation , being demaunded by Master William Fox ▪ whether she did beleeue the promises of God , nor no ? and whether she could pray ? she answered : O that I could ▪ I would willingly , but he will not let me . Lord I beleeue , helpe my vnbeliefe : which shee pronounced with a still low voyce . And when he replied , that if she had a desire to pray and beleeue , shee did pray and beleeue , and that so effectually , that hell gates should not ouercome her , according to that of the Apostle ; God accepteth it according to that a man hath , not according to that a man hath not : shee was much comforted thereby . Once after a great conflict with Satan , she said : Satan reason not with me , I am but a weake woman , if thou haue any thing to say , say it to my Christ ; he is my aduocate , my stre●gth , and my redeemer , and he shall pleade for mee . Sometimes when she was a●●ucted with the accusation of her sinnes , and want of feeling Gods mercie , she would with many a pitifull ●ob and much weeping , pray to the Lord Iesus Christ to helpe and comfort her , a poore , wofull , distressed woman , and request others to pray for her . And when shee was moued to make confession of her ●ath , she would doe it oftentimes , saying the Apostles Creede , and concluding the same with words of application to her selfe : I beleeue the remission of ( my ) sinnes , the resurrectiō of ( my ) bodie , and eternall life ( to mee ) Amen . And hauing done , she would pray God to confirme her in that saith , euer concluding with the Lords prayer , as deuoutly and reuerently as any that were present . A Christian friend , who by his daily attendance on her , discharged the dutie of a faithfull Christian , standing by told her , that no temptation had befallen her , but that which appertained to the child of God , and that God is faithfull and true , and had promised to giue an issue with the temptation : whereat she expressed great comfort . Maister Edward aspinwall , a faithfull professor of the truth , and a true Israelite , was much with her in the time of her sicknes , and ministred much heauenly instruction vnto her , and comforted her at all times with apt places of scripture , meeting with her temptations : and so put the sword of the spirit into her hand . He propounded to her the most plentiful comforts of God vnto his Church , in the 40. 41. 42. and 43. Chapters of Isaiah , vttered in such speeches & phrases , as might most fitly answere her discomforts . Also he directed her to consider the Passion and Prayer of our Sauiour Christ , for all his , Iohn 17. Math 26. Luke 22. 23. But specially did he often inculcate that sweet inuitation of our Sauiour : Come vnto me all you that trauell & be heauie laden , I will ease you . But the difficulty shee had somtimes to apply these generals vnto her owne soule in particular , made the case more full of anguish to her selfe , and fearefull and lamentable to the standers by : Albeit she acknowledged Gods maiesty , mercy , faithfulnes , and truth ; yet still complayned she of her owne weakenes , and vnworthines , and could hardly appropriate each thing to her selfe . To helpe her somewhat herein ( for properly otherwise , it is the peculiar worke of the holy spirit of God , to perswade the heart and soule of her particular interest in these generall promises ) shee was told that the Almighty , who was merciful , as she had proued , and faithfull as she confessed ; intended all these mercies to as many as he did call and make promise to . And that hee called her she must needs confesse , both because that then she not onely her selfe read , but heard others reade those blessed words of God vnto her : and also for that in former times , she had been touched with the loue of God , and that his truth : and had well profited in the detestation of sinne , and imitation of her Sauiour in a holy life . And for y● proofe thereof , she was wished to remember in former times her Baptisme , her frequenting of Sermons , and often receiuing the most comfortable repast of the holy Communion , her daily , and almost continuall exercise of reading , meditating , and praying , &c. Also he assured her , that neither the present agony she was in , nor the speeches then in that distresse , tending to the signification of despaire , extorted from her , were any iust causes , why either she , or any that heard her , should iudge fearefully of her , because all might see the fault was not in her will , as appeared by her prayers , confessions , plaints , sighs , teares , and grones to God for mercie , and full assurance in the bloud of Christ ; but in her iudgement , not able at that time to discerne the wayes of the Almightie : And therein ( he told her ) she was made comformable , not only to many the holy Saints of God , Iob , Ieremy , Dauid , and others more , but also to her head , our Lord and Sauiour Christ Iesus , of whom we reade , that some haue cursed the day of their birth , and called for their end , and darknes to couer them : They haue been as men without hope and swallowed vp in despaire : They haue cryed how the wrath of God hath torne them , and the terrors of the almightie haue fought against them : They haue had no peace in their soules , nor comfort in their consciences , their prayers haue beene shut from God , their sinnes haue been terrible vnto them , crying that their iniquities had gone ouer their heads , and were a burden too hea●●e for them to heare : And they haue thought themselues ●●●●●●les of shame and reproch , and ●s monsterr v 〈…〉 ▪ They were grieu●d for the sinn●s of their 〈…〉 nd complained that they ●ere 〈…〉 , and most miserable and wretched ●n the world ; yet for all this were they still the d 〈…〉 ildren of God , as you ●●● this day . Nay ( saith he ) I pray you co●sider , what ●orments God inflicted vpon his deare Sonne on the Crosse ▪ did he not cry out , My God my God , why hast thou forsaken me ? He complained , that his soule was hea●y vnto death ; yet was he heard in that which he feared , & God deliuered him . After this , he read vnto her the 22. Psalme , wherein Dauid complained partly of his owne , but principally of the most bitter anguith which our Sauiour Christ indured , and suffered in bodie and soule , putting her in minde , that her case was not so bad as Dauids , nor much vnlike our Sauiours , who indured all that , and more for her ; & therefore she had no cause to feare , seeing Christ had obtained victory , and would vndoubtedly be with her , deliuer her , & eternally glorifie her with himselfe for euermore ; and so continually hee propounded to her such comfortable places of scripture as might meete with her infirmities . This greatly refreshed her , and gaue her occasion many times to call vpon God , for increase of grace , and deliuerance from her grieuous temptations : The which God of his accustomed goodnes vouchsafed , on Tuesday , about three a clock in the afternoone , what time shee felt herselfe in very good measure deliuered from all her former feares and afflictions . But on Saterday next after , which was the day before her death , she was wholy released , and filled with such inward comfort , that it greatly affected vs that saw it . This is the summe of that temptation which she had , wherein what can any man see that might giue iust occasion to report our religion comfortles , or the Gentlewoman dyed despairing ? This wee are sure of , that to bee without temptation is the greatest temptation : as also , that nothing befell her , which hath not befallen the holyest of the children of God. And she that considered her owne corruption , which how great it is in the best of Gods Saints , I neede not say , and bethought her selfe of the punishment due thereto , if God in iustice should reward her ; no maruell if shee brake out sometime into heauie complaints . I make no question it was the worke of God in her , to suffer Satan to accuse her , and afflict her for her sinnes , that so she might the better see them , and consider the haynousnes of them , and before her departure repent her of them , and betake her wholy to Christ for the sauing of her soule . And if it pleased God thus to make her possesse her sinnes before she dyed , let those which neuer yet knew the waight of their sinnes , be wise in time , and remember that hee shall neuer haue his sinne forgiuen , which first or last doth not vndergo a holy despaire for it , and acknowledge nothing to remayne in himselfe , but matter of iudgement and condemnation : and comfort and eternall life to flow alone from Iesus Christ. And as for those , which haue learned to scoffe at the terrors of Gods children , & to censure such , as a●e at somtimes cast down with feeling the anger of God against sin , let them consider the blessed ●s●ue that God gaue to the troubles of this Gentlewoman , and let them acknowledge his worke in her . And if they will not do this , but proceede to traduce the dead , then let them call to minde , those of the Popish crue , and persons of greater note among them , then this Gentlewoman was , which haue dyed most fearefully indeede . Cardinall Sadelot , Iacobus Latomus the Diuinitie Reader at L●u●●ne ▪ Ho●me●ler the Frier , Guardacus , Bo●elius , Crescent●●● the Cardinall , Stephen Gardiner Bishop of Winchester , and diuers the bloudy persecutors in Queene Maries time , and some of the Popes themselues , as namely , * Pope Sixtus Quintus of late yeers : all which died most fearefully & miserably , and shewed manifest signes at their death , that their popish superstition was the condemnation of their soules . And if they will iudge of my religion by my death , let them acknowledge their religion is the doctrine of desperation , and that the truth & faith which was able to fill the heart and tongue of this blessed Gentlewoman at her death , with such heauēly comforts , is the doctrine of Christ , reuealed from heauen , that wee might liue and dye in it . From Tuesday , till Whitson-eeuen , her comfort still increased , and temptations vanished away . See would thē very cheerfully ioyne with the company in prayer , and singing Psalmes , as occasion offered , and performed all such duties , as was meete for her in that estate . One day , her brother Master Iohn Bruen of Bruenstapleford , came from his house in Cheshyre to visit her , and after some kind salutation passed betweene them , he said vnto her : Sister , be not dismaid at your troubles , but remember what the Apostle saith , that iudgement must begin at the house of God : To whom the answered , as one that was also very ready in the scriptures , with the very next words following , True it is , and if it begin at vs , & the righteous shall scarce be saued , where shall the sinners and vngodly appeare ? After that , she praied with him , & sung a Psalme with him , as one that receiued great comfort by him , & acknowledged in him , a hart set to seeke the things belonging to the kingdome of Christ. During this time , in the night with such as waked with her , she would pray and rehearse for her comfort many texts of Scripture , and namely , the 8. to the Romanes , many times cōcluding and closing vp y● she read , or repeated , with prayer , and most comfortable vses and applications thereof to her selfe , with shew of such ioy and comfort , that the hearers reioyced at it . When she receiued any meate she prayed God not only to sanctifie those creatures for her bodily sustenance , but also to fill her soule with the waters of life , often repeating that of the Reuelation , To him that thirs●eth , will I giue of the waters of life freely . One true she tooke her bible in her hand , and ioyfully kissing it , and looking vp toward heauen , she sayd that of the Psalme : O Lord , it is good for me that I haue beene afflicted , that I may learne thy statutes : The law of thy mouth is better to me then thousands of gold and siluer . Another time she called her Husband to her , and said ▪ O Husband , beware of Papistry , keepe your selfe holy before the Lord. Yeeld not to the abominations of the wicked , least they reioyce , and so you dishonor God , and destroy your owne soule Againe she said , Let my little child be brought vp among the children of God , and in the true feare and knowledge of his Maiesty so shall I meete her in heauen , whom now I must leaue behinde me on earth . Againe , sometime she would pray with a low voyce to her selfe , and that saying of Paule , We haue not receiued the spirit of bondage to feare any more , but the spirit of adoption , whereby we cry Abba father , was much in her mouth : and the last words Abba father , shee would double oftentimes ouer . She would sing to herselfe the last verse of the 13. Psalme . I will giue than ●● unto the Lord , and praises to him sing : Because he hath heard my request , & grāted my wishing . Finally , in these and such like exercises and meditations , did she spend the whole time of her sicknes , after the Lord had once enlarged her heart , from the temptations of Satan . But vpon Saterday about eleuen of the clocke in the morning , the Lord disclosed himselfe in mercie , to her more plentifully , then euer before , and as I may say , he dealt familiarly with his hand-mayd : for from that time , to her very death , which ensued the next day , the feeling of Satans temptations seemed quite to bee banished from her ; so that she made no shew of them , her thoughts were not occupied with y● world , husbād , child , or any thing els , to our thinking ; neither was her sicknes troublesome to her , as before it had beene : but as one raised from death to life , or rauished in spirit , so seemed she to vs that stood by : her countenance ioyfull : her tongue flowing with the praises of God : and her voyce as most heauenly musicke and melodie of peace , sounding praise , and honour , and glorie to God in a wonderfull manner , as followeth . About eleuen of the clocke she began to tremble and quake a little , and withall she asked her husbād if he would help her with prayer to God against the tempter , saying , will yee neither pray with me , nor bring some godly man that may put holie things into my minde , whereby I may be able to resist Satan ? Hauing thus said , she vttered these words : O Lord God of my saluation , help my weaknes , pleade thou my cause , O God of truth , for in thee doe I trust . After this , they prayed together , and she answered Amen to euery petition . Then after this she required him to reade some part of the scripture : whereupon he read vnto her the 8. to the Romans , the 91. Psalme , and the 17. of Iohn , the which as hee read , and came to the 4. verse , I haue finished the worke which thou gauest me to do , and now glorifie me : She desired him to pause a while , and thē said , Blessed be thy name , O blessed Sauiour , perfect the worke I humbly beseech thee which thou hast begun in me . Then as he read the 9. verse , I pray not for the world , but for them which thou hast giuen me , for they are thine : she interrupted him againe saying , O Lord Iesu doest thou pray for me ? O blessed and sweete Sauiour , how wonderfull ! how wonderfull ! how wonderfull are thy mercies ! Reade on said she , the blessedst reading that euer I heard , the comfort whereof doth sweeten my soule . Then reading verse the 22. And the glorie which thou gauest me , I haue giuen them , that they may be one at we are one . With marueilous ioy she vttered the words of Dauid many times ouer , I confesse before the Lord his louing kindnes , and his wonderfull workes before the sonnes of men : for he hath satisfied my soule , and filled my hungrie soule with goodnes . When he came to the 24. verse , Father , I will that they which thou hast giuē me , be with me , euen where I am , that they may behold my glory which thou hast giuen me . Stay , said she , and let me meditate on the goodnes of the Lord , for this is the sweetest saying that euer came to my soule : for now I perceiue and feele the countenance of Christ my redeemer is turned towards me , and the bright shining beames of his mercie is spread ouer me : Oh happy am I , that euer I was borne , to see this blessed day ! Praise , praise , ô praise the Lord , for his mercies ; for he hath brought me out of darknes , and the shadow of death : he hath deliuered my soule from the snare of the hunter ▪ and hath taken me out of the den of Lyons , euen from the iawes of Leuiathan , that piercing & crooked serpent , and hath set me in a place of rest , and sweete refreshing : Oh praise the Lord , O my soule , al that is within me praiseh : holy name : my soule praise thou the Lord ▪ and forget not all his benefits , which for giueth all thine iniquities , and healeth all thine infirmities : which hath redeemed thy life from the graue , and crowneth thee with mercy and compassion . This she often repeated : And then againe remembring the 21. and 22. verses of the 17. of Iohn , she said : O my sweete Sauiour , shall I be one with thee , as thou art one with thy Father ? And wilt thou glorifie me with that glory which thou haddest with the father before the world was ? And doest thou so loue me ( which am but dust and ashes ) to make me partaker of glorie with Christ ? What am I poore wretch , that thou art so mindfull of me ? Oh how wonderfull ! how wonderfull ! how wonderfull is thy loue ! Oh thy loue is vnspeakable , that hast dealt so graciously with me ! oh I feele thy mercies , and oh that my tongue and heart were able to sound forth thy praises as I ought , and as I willingly would doe ! oh that you all would helpe me to praise the holy one of Israel , the God of all consolations ! And thus for the space of fiue houres together at the least , she continued praysing and lawding the Lord , with such a gladsome and heauenly countenance , testifying such inward ioy , from a comfortable feeling of the mercies of God in her soule , and vsing such sweete sentēces , and s●gred phrases of perfect and holy eloquence , as the trueth thereof , if it could haue been taken , were admirable , continuing so many houres together ; some part whereof was this . O my Lord , oh my God , blessed be thy name for euermore , which hast shewed me the path of life . Thou didst O Lord hide thy face from me for a little season , but with euerlasting mercie , thou hast had compassion on me : And now blessed Lord thy comfortable presence is come , yea Lord , thou hast had respect vnto thy handmaid , and art come with fulnes of ioy , and abundance of consolations : O blessed be thy name ô Lord my God. Then she repeated part of the 16. Psalme , saying : The Lord is the portion of mine inheritance , wherefore my heart is glad , and my tongue reioyceth : Thou wilt shew me the path of life ▪ In thy presence is fulnes of ioy , and at thy right hand there are pleasures for euermore : oh that I could therefore praise the Lord , as he is worthie to be praised ! I will sing to the Lord , I will sing to the praise of the God of Israel : come , come ( saith the ) and helpe me , ô helpe me to praise the Lord. And with y● she began to sing the third Psalme , and continued to the end of the Psalme , as perfectly , and with as sweete a voyce , as euer she had before in her health ; and concluded with the 49. verse of the 106. Psalme . The Lord the God of Israel , be blest for euermore : Let all the people say Amen , praise ye the Lord therefore . And after this she said , O praise the Lord , for hee hath filled me with ioy and gladnes of hart , and brought me from the gates of hell , and of death : repeating that of the 16. Psalme , My line is fallen vnto me in a pleasant place : yea I haue a saire heritage , for the Lord is the portion of mine inherita●●● : The place where I now am , is sweet and pleasant : oh how pleasant is the sweete perfume of the place where I lye ! It is sweeter then Aarons composed perfume of principall spices : how comfortable is the sweetnes I feele ! It is like that odour that proceedes from the golden censor , that delights my soule . The taste is precious : do you not feele it ? Oh so sweete it is ! yea sweeter then mirrh , the hony , or the hony combe . Let me therefore sing againe , and againe vnto my Lord , and my God. Then she did sing the 19. Psalme , beginning at the 7. verse , how perfect is the law of God , &c. and so on to the end of the same . And after y● spirituall reioysing , in singing of Psalmes , she then prayed vnto God faithfully , and praised the Lord againe ioyfully . And being still full of these , and such like heauenly consolations , she did sing againe most hartily , vnto the praise of God the 136. Psalm , Praise ye the Lord , for he is good , for his mercy indureth for euer , &c. In which Psalme , for his mercie indureth for euer , is 26. times repeated . A christian friend comming in at the same time , which was about sixe of the clock in the euening , marueiling to see her exceeding ioyes , and heauenly harmonie , wherein she continued with such words and phrases , that were so spirituall , prayed for the continuance of the same vnto the end : whereupon she then burst out , relating further of her ioyes , saying : Oh the ioyes ! the ioyes ! the ioyes ! that I feele in my soule ! oh they be wonderfull ! they be wonderfull ! they be wonderfull ! And after that , she prayed for increase of faith , and that God would strengthē her against temptations , with continuall crauing of remission of sinnes , euer meditating of heauenly matters , as by her sudden and often breaking out into heauenly speeches , and praises , did appeare : for the same euening she lying still and silent for a while , one prayed her to remember the Lord Iesus , and that she would in her heart , pray for constancie in her ioyfull course ; whereunto she answered with a delightsome & cheerefull countenance , and comfortable voyce : Oh ( said she ) so I doe , for the Lord is my light , and my saluation , whom then shall I feare ? Though an host pitch against me , yet my heart shall not be afraid , for the Lord hath said , I will not leaue thee , nor forsake thee . Indeede , I should verily haue fainted , but that I beleeued to see the goodnesse of the Lord in the land of the liuing . And now my heart is readit my heart is readie and prepared ▪ yea it panteth after thee O God : as the Hart brayeth after the riuers of water , so panteth my soule after thee O God : my soule thirsteth for God , euen for the liuing God. When Lord , when shall I come and appeare before thy presence ? &c. Saying then further , Lord , sith it hath pleased thee to prepare my heart , whether to life or death , thy will be done , dispose of me to thine owne glory , I am thine Lord , worke thy blessed pleasure and good will vpon me . And after this she fell into a short slumber , & awaking said , as the spouse said vnto Christ in the Canticles , Oh come kisse me with the kisses of thy mouth , for thy loue is better then ●ine ! Oh how sweet the kisses of my Sauiour be ? Then one said vnto her , alluding to that place of S. Iohn , Reuel . 3. 8. and praying that the Lord would annoint her , with the eye-salue of his grace , that she might see and behold his glorie . To whom she answered , Mine eyes are opened , mine eyes are opened , though for a while they were closed vp , and shut ; yet now I thank my God , mine eyes are opened , and I do feele and see the euerliuing mercies of my Christ : saying then further as it is in the 27. Psalme . Thou saidst , seeke my face : my heart answered to thee , O Lord , I will seeke thy face . O hide not therefore thy face from me , nor cast thy seruant away in displeasure , thou hast been my succour , leaue me not , nor forsake me , O God of my saluation . And being willed to commit her soule into the hands of Christ , she said : O Lord Iesus , thou hast redeemed me , pleade thou my cause , for into thy hands alone doe I commit my spirit , O thou God of truth . And then feeling more ioy to abound , one praising God with her for his great mercies shewed toward her , she further said : I giue thee thankes O father , Lord of heauen and earth , because thou hast hid these things from the wise , and men of vnderstanding , and hast opened them vnto me thy poore handmaid , which am but dust and ashes . O how mercifull and marueilous gracious ar● thou vnto me ! yea Lord , I feele thy mercie , and I am assured of thy loue , and so certaine am I thereof , as thou art that God of truth , euen so sure doe I know my selfe to be thine ▪ O Lord my God ; and this my soule knoweth right well , and this my soule knoweth right well ▪ which speech of her assurāce , she oftē repeated . Presently after this sitting vp in her chaire , she sung the fourth Psalme ; and then being laide downe againe in her bed , she confidently spake these words : I am sure that my redeemer liueth , and that I shall see him at the last day , whom I shall see , and mine eyes shall behold : and though after my skin , wormes destroy this bodie , yet shall I see God in my flesh with these eyes , and none other . Then came in to see her toward euening , Master William Harrison the Preacher , praising God for her continuance , in that her ioyfull and most happy course : and perswading her to an holie perseuerance in the same , she thanked him , and desired him to reioyce in Christ with her , and to praise God for his mercies to her , and said . Oh Master Harrison , my soule hath been compassed about with terrors of death , feare within , and feare without , the sorrowes of hell were vpon me , knots and knorres were vpon my soule , ( which twice or thrice she repeated ) and a roring wildernesse of woe was within me ; but blessed , blessed , blessed , be the Lord my God , who hath not left me cofortles , but like a good shepheard , hath he brought me into a place of rest , euen to the sweete running waters of life , that flowe out of the sanctuarie of God , and he hath lead me into the greene pastures , where I am fed , and exceedingly comforted : yea , he hath restored my soule , and lead me into the plaine and easie paths of righteousnes . The way that now I goe in , is a sweete and easie way , strowed with flowers , and as a fine sandie way ; yea , it is more easie and soft then the sand , for I goe and tread vpon wheate , euen vpon the finest flower of wheate : Oh blessed be the Lord ; O blessed be the Lord , that hath thus coforted me , & hath brought me now to a place , more sweeter vnto me , then the Garden of Eden . Oh the ioy ! the ioy , the delight some ioy that I feele ! Oh how wonderfull , how wonderfull , how wonderfull is this ioy ! O praise the Lord for his mercies , and for this ioy , which my soule feeleth sulwel , praise his name for euermore . And these praises of God , she sounded forth , like Dauids harmonie , being indued with Dauids spirit , to the praise of the eternall and mercifull God , continuing all night in such like prayers and praises to God , except some small time , that she was silent and quiet . Master Harrison praied twice with her that euening , as also in the morning ( being Whit sunday . ) After hee had prayed once with her , going then toward his publike charge , she sent for him , to pray once more with her before he went , which he did ; to the ioy and gladnes of heart , both of her , and all that were present ; and so he tooke leaue of her , and departed . Another faithfull man or two came presently in that morning , and diuers other well affected , who were with her at the time of her death , and often prayed with her that forenoone , she still abounding in spirituall comforts and consolations : sometimes as one awaking out of sleepe , shee would say , the Lord was her keeper , and deliuerer . Againe , one saying vnto her , the Lord blesse you : Yea ( said she ) and the Lord Iesus blesse vs all . And so seeming to sleepe a little while , and awaking againe she said : Lord I trust in thee , haue mercie vpon me , giue me strength to praise thee : defend and preserue me in the houre of temptation , and lay no more vpon me , then thou wilt enable me to beare . Afterwards being asked , if she would haue them ioyne in prayer together againe with her . O yes ( said she ) for Christs sake I desire it : saying thus to her selfe : Heare O Lord , and haue mercie vpon me : Lord , be thou my helper : thou hast loosed my sacke , and garded me with gladnes : therefore will I praise thee , O Lord my God : I will giue thankes to thee for euermore . With that , all that were present did ioyne in prayer with her , and in conclusion vsing the Lords Prayer , which she said with them , to thine is thy kingdome ; her strength then being gone , her tongue failed her , and so she lay silent for a while , euery one iudging her then to be neere death , her strength and speech failing her : yet after a while lifting vp her eyes with a sweet countenance and still voyce , said : My warrefare is accomplished , and my iniquities are pardoned . Lord , whō haue I in heauen but thee ? and I haue none in earth but thee : my flesh faileth , and my heart also , but God is the strength of my heart , and my portion for euer . He that preserueth Iacob , and defendeth his Israel , he is my God , and will guide me vnto death : guide me O Lord my God , and suffer me not to faint , but keepe my soule in safetie . And with that she presently fell a sleepe in the Lord , passing away in peace , without any motion of body at all ; and so yeelded vp the Ghost , a sweete Sabboaths sacrifice about foure of the clocke in the afternoone , of Whit sunday , being the last of May 1601. This was the death of that vertuous Gentlewoman , happily dying in the Lord , and reaping the benefit of a holie profession : wherein we cannot but acknowledge and reuerence the mercie of God , who in our greatest infirmitie makes his grace to shine most cleerely . A sure testimonie of the truth of our profession , seruing to incourage vs therein , and to moue vs to a godly life . It must needes be a diuine Religion , and a truth comming from God , that thus can fill the heart and mouth of a weake woman , at the time of death , with such admirable comfort . And a wretched conceite , and meere antichristian is that religion , which so hateth and persecuteth this faith , which is thus able to leade the true-hearted professors thereof , with such vnspeakeable peace vnto their graues . Her funerall was accomplished at Childwal Church on Wednesday following , being the third of Iune 1601. And now for conclusion , seeing this blessed Gentlewoman is taken from among vs , and receiued into the holy habitations of the heauenly Ierusalem , there to remaine in ioye , glorie , and blessednes for euermore ; let vs lament for our losse , but reioyce for her gaine : and let vs pray , that in heart wee could as willingly wish to bee with her , as she is now vnwilling to be with vs. Salomon saith , The memoriall of the iust shall be blessed : but the name of the wicked shall rot . Prou. 10. 7. FINIS . Notes, typically marginal, from the original text Notes for div A02735-e300 a Rernard . epist. 314. b Euseb. eccles . hist. lib. 3 cap. 39. c Habes n●scio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viua vox : & in aures discipuli de authori● ore transfusa , fortius sonat . Hier. Paulin● . d Quid si ipsam audissetis bestiam , sua verba resonantem . Hier. ibid. Philip. 3. 1. e Bellarm. de not . Eccles. 4 17. ex Cochleo . Lindan . &c. f Bellarm. d● not . Eccles. 4. 8. g Lindan . de sug . Idol . cap. 11. h ●ox . Act. mon. p. 520. ex Alan . Cope . dial . i Alan . Cope . ●ia●og . & More dial . Act. mon. sag 743. k More praefat . contra Tindal . l Harding . reioynd . against Iuel . fol. 184. See Act. & mon. p. 1766. Iude 9. Notes for div A02735-e1640 1 Isal. 646. Psal. 143. 2. 1. Cor. 4. 4. Phil. 3. 9. Rom. 5. 19. Sicut ille ex semesips ▪ nascentibus , licès non man ●●cauerint de ligno , factus est causa mortis : ita Christus , qui ex ipso sunt , tametsi nihil ius●e egerunt , factus est pro●isor iustitiae qu● per crti●em nobis omnibus cond●na●is . August . cont . ●ulian . Pelag. lib. 1. cap. 2. ex Ioh. episc●p . Delicta nostra , sua delicta ●ecit , vt iustitiam suam nostram iustitiam fac●res . August . in Psal. 21. Bernard in Cant. ser. 71. lla est iustit●● ▪ per quā imp●u●erigitur , vt cadat in poenam . ●ulgent ▪ de incar . & grat Chri. cap. 27. Rom. 10. 3. Quod lex operum mina●do inperat , lex fidei credendo impeirat . De spirit . & lit . cap. 13. Rhem. Test. 2. Cor. 8. sect . 3. 2 1. Ioh. 3. 7. Iam. 2. 21. Vers. 24. Th. Aquin. in hunc locum . Ro. 3. 20 , 28. 2 Pro. 30. 1● . 1 Luk. 1. 6. Iam. 2. 10. 2. King. 5. 18 Mar. 6. 20. Greg. mag . moral . 11. 19. cap ▪ 17. Eccles. 10. 1. 2 Matt. 5. 16. 1. Cor. 10. 31 Matth. 6. 3 Rom. 11. 29. Ezek. 18. 24 Hes. 6. 4. Phil. 3. 13. 4 Psal. 16. 3. Psal. 51. 13. Luk. 22. 32. 2 1. Tim. 1. 13 Rom. 9 ▪ 23. Prou. 28. 13 Rom. 4. 6. Vers. 7. Prou. 11. 17. Matth. 5. 7. Math. 18. 33 Iam. 2. 13. Math. 9 ▪ 36 , 37. Math. 15. 32 Tho. Aquin. secunda secunda qu. 32 ar● . 2. ● ▪ Heb. 9. 27. Iosh 23. 14. 1. King. 2. 2. Eccles 7. 4. Eccles. 2. 15. Eccles. 3. 19. Question . Answere . Mor● minimè quidem adhuc abesse cogitur , sed cogitur non obesse . Bernard . in trans . Malach. Gen. 49. 7. Exod. 32. 28. Deut. 33. 9. Iosh. 21. August . de peccat . merit . ●● remiss . lib. 2. cap. 34. Eccl. 12. 7. Phil. 1. 23. Luk. 16. 22. Reuel . 6. 9. 1. Cor. 6. 15. Fulgent . ad Trasimund . de pas . d●m . lib. ● . Damasc. de orthod . fide . lib. 3. cap. 27 Chrysost. in Matth. ho. 35 Chrysost. in 1. Thes. 4. Pagnin . Thesa●r . Gen. 25. 8. Gen. 3● . 29. Iudg. 2. 10. Gen. 30. 23. Iere. 16. 5. Matth. 6. 7. Mat. 12. 36. Gen. 41. 32. August ▪ in Psal. 74. & Psal. 71. Gen. 5. 24. Heb. 11. 5. Deut. 34. 5. 1. Cor. 15. 51 Heb. 12. 22 23. Gen. 45. 28 Heb. 11. 38. Mat. 5. 25. Mat. 18. 34. Mat. 22. 13. Mat. 25. 30. Luk. 19. 27. Natiuitas mala , vit● peivr , mors pessi●a . Bernard ▪ in trā sit . Malach. Numb . 23. 10. Dunidium sacti qui bene coepit , habet . Psal. 28. 5. Psal. 68. 20. Psal 90. 3. Iob. 14. 5. Mat. 10. 29. 31. Psal. 116. 15. Rom. 14. 7. 8. Phil. 1. 20. Ioh. 21. 19. Eccles. 7. 4. Prou. 5. 18. Gen. 20. 16. Act. 20. 37 , 38. ● . Tim. 6. 7. Luk. 12. 20. 1. Tim ▪ 6. 8. Matth. 19. 1. King. 13 , 24. 1. Cor , 11. 30 1. Cor. 6. 11. 1. Cor. 11 , 32 Luk. 23. 31. 1. Pet. 4. 1● 1. Sa. 25. 37 2. King 1. 2. Gen. 4. 13. Matth. 27. 5 Heb. 12 ● . 2. Sa. 18. 33. Matth. 2. 18 2. King. 2. 12 Iohn 11. G●n . ●3 . ● . Ruth . 1. 20. 2. Sam. 1. 26 1. King. 17. 18. Eccles. 9. 2. 1. Sa. 4 18. 1. Sam. 31. 1. King. 13. 2. Chr. 35. 23 Iob. 1. Corrige malè vinere , ti●e malè ●●ori : sed n●●i tim●r● ▪ Non potest malè mori , qui bene vixerit . N●m mul●i iusti nau●sragio perierunt ? Certè non potest malè mori , qui bene vixe●i● ▪ &c. August ▪ de d●s●●●l . Christian. cap. 3. Luke 13 4. 5. Psal. 32. 3. Luk. 4. 1. Chrysost. ad pop . Anti●c● . hom . 2. Luk. 11. 21. Terrone . Reuel . 3. 20. Reuel . 12. 12. Dadr . loe . comm . tit . mors metuenda malis . Et Ioh. Maria Verrat . de incarnat . cap. 12. Act. 20. 10. Rom. 7. 17. Iohn 7. 24. Matth. 7. 1. Verse ● . Luk 9. 23. Act. 14. 22. 1. Pet. 4. 17 August . in Psalm . 91. Reue. 14. 13. Reuel . 21. 4. Rom. 7. 17. 19. 22. 23. Rom. 7. 24. Maiore & mirabiliore gratia saluatoris in vsus iustitiae poena peccati cōue●sa est , tunc enim dictum est ●omin● , ●io●ieris si peccaueris : nunc dicitur morere , ne p●●ce● , &c. August . ciuit dei . 13 4. Epiphan . cont . haeres . lib. 2. sect . 1. haeres . 64. cont . Orig. Epiph. ibid. 2. Pet. 2. 8. Psal. 119. 136. Psal. 120. 5. 1 Cor. 5. 10. 1. King. 14. 13. 2. King. 22. 20. Caluins cōment vpon this place . Cyprian de mortal . sect . 5. Gen. 18. 32. Iob. 22. 30. Mat. 13. 30. 39. Gen. 19. 22. Ezech. 9 , 4. Reuel . 7. 3. Exod. 5. Gen. 18. 25. Vses . Wisd. 2. 12. 15. Ioseph . antiquit li. 17. cap 9. de bell . Iudaico lib. 1. ●1 . Phil. 1. 23. Eccle● . ● . 3. Iob. 2. 4. Iosh 9. 1. King. 2. 28 August . de Ciuit Dei. lib. 1. ca. 22. Nullam a●●●am recipio , quae me ●●clenti separatur à corpore . Yales stulta philosophia habeat martyres . Hieron . ad ●ar●ell . Luk. 2. 29. Greg. Naziar . suner . patris . Luke . 23. 28 Iohn . 14. 28. Illa quidem anima in societa●em recepta sidelium atque ca●tarum , laudes nec cu●at , nec qu●rit humana● , ●n●tationem tantum qu erit . August . Epist. 125. ad Cornel. Heb. 11. Math. 26. 13. Basil. s●rm . in ●o●d . Martyr . De scripturis sanctis quotidie aliquid discere . Hieron . Epitaph . Paule ad Eystoch . 2. Tim. 3 7. Ps. 119. 100 * Origen . in Num. ho. 27 Hier●n . ad E●stoch . de custod . virgin●t . Auguct . de temp . serm . 85. Chrysolog . serm . 79. Chrys●●t ▪ ad pop . Antio●h . hom . 1. & hom 30. in Genes . Cyprian . ep . lib. 3 epi. 1. Bernard . in Psal. q●● habitat . se● . 7. Greg. mag . pastoral . part . ● . adm . 29. ●●ist . lib. 7. cap. 53. & lib. 10. ●●p . 38. Gen ▪ 49. 19. Rom. 14. 4. Non moeremus qu●d talem amisimus , sed gratias agimus , quòd talem habuimus , imo habemus . Deo enim viuunt omnia &c. Hieron . ad Eustoch . epitaph . Paulae . Notes for div A02735-e9720 Mark. 15. 42. Ioh. 19. 38. Mark. 16. 1. 2. Sam. 24. 24. Isai. 8. 6. Ier. 12. 5. Gen. 5. 27. Heb. 9. 27. Dan. 5. 5. & 25. Iob. 17. 13. 14. Iosua . 6. 9. Numb . 10. 25. Diuision . Eccles. 12. 11. Iob. 19. 8. 9. 10. 11. 12. 13. 14. 15. &c. 1. Sa. 17. 11 1. Sam. 22. 9. 10. 2. Sam. 15. 1. King. 1 5. 2. Sam. 13. 1. Psal. 6. 6. Psal. 27. 13. 14. Phil. 1. 21. 2. Cor. 11. 23. &c. Rom. 8. 18. 2. Cor. 4. 16. 17. 1● . Phil. 3. 13. 14. Col. 3. 3. 4. 1. Cor. 10. 11 Heb. 12. 1. 2. 2. VVofull wants . Ephes. 4. 17. 18. 19. Passion ▪ of mortalitie . Isai. 30. 33. 1. Pet. 4. 3. 4. 5. 6. Reuel . 6. 17. Act. 17. 31. Luke . 23. 30 Isai. 66. ●4 . Lam. 5. 16. Zoph . 1. 12. Isa. 22. 12. 13. Amos. 6. 4. 5. 6. Reuel . 6. 10. Zech. 12. 10. Hos. 4. 1. 2. Gal. 1. 16. Act. 26. 19. 2. Impression of eternitie . 2. Cor. 12. ● . Math. 17. 4. Luk. 2. 29. Luk. 2. 25. 26. Num. 27. 12 Num. 20. 28 1. King. 1. 30 2. King. 20. 1. Math. 17. Act● . 7. 55. Psal. 82. 6. 2. Pet. 1. 3. M. Iohn Holland . Heb. 11. 21. Richard Holland Esquier . Note well . * To wit ▪ either externall or internall . Luke . 17 32. Psal. 45. 10. 11. Gen. 19. 17. Ios. 3. 15. 16 17. Acts. 3. 19. 20. 21. 10. 5. 28. 29 Iob. 14. 14. Reuel . 14. 13. No Purgat●rie . 1. Io. 17. Acts. 4. 12 1. Io. 2. 1. Acts. 20. 28 Heb. 13. 24 Heb. 9. 14. Ier. 23. 21. Tuper Tho●●● sanguinem , que● pro se impendit . fa●●●os Christ● seddere , quò Thom ●as cendi● . Isa. 8. 19. 20. 1. Thess. 1. 9 10. Io. 19. 30. 2. Cor. 5. 21. A●o 1. 3. 1. Distinct. 4. cap. 51. pa●a . Iob. 16. 2. Iob. 21. 3. Saints hear● vs not . Isa. 42. 7. Iob. 32. 7. 1. King. 8. 39 2 Chron. 6. ●0 . August . de 〈…〉 hab . pro mort . cap. 13. Against the ●●●●●●●nt●●●a●●on of the d●●d . Psal. 27. 10. Isai. 63. 16. ●●●● . ● . ●3 . Gen. 32 ▪ 2● . 2. K●n. 22. 16 20. Lam. 1. 4. Turke and pope . Iob. 14. 20. 21 August . li● . de spirith & anima cap. 29. Mark. 5. ● . Heb. 6. 9. Heb. 13. 15. 16. Iob. 16. 19. Psal. 73. 25. Hester . 14. 3. ●cclu● . 38. 21. 23. Purgatory● caseth not . 1. Cor. 8. ● . Iudg. 15. 4. Prooue these points yee Papists . Exod. 24. 8. Numb . 12 7. Exod. 25. 40. Gal. 3. 13. Ro. 8. 2. 3. Horace . The ●●●● of France , the s●●●rg● of Rome . 1. Pet. 1. 3. Reuel . 14 13 Phil. 1. 21. 23. Io. 12. 26. Ruel . 7. 14. Io. 17. 24. Heb. 6. 18. ●o . 5. 24. Psal. 147. 15. Eccles. 12. 7. Luk. 16. 22. Luk. 23. 43. Acts. 7. 59. 60. Luk. 23. 46. Eccles. 12. 7. 2. Tim. 4. 7 Reuel . 2. 10. Ignatius in h●● 6. Epistle . Ierome in Gai. 6. Chrysost. in ●eb . cap. 2. hom . 4. Aug. in se●mone de tēpore . Ser. ● . 132. Hypognosticon . li● . ● . In his 18. sermon of the words of the Apostle . In ●i● 54. Ep●s●le to ●acedon●us . Aug. in his 80. Epist. to H●●ychius . Uirgil , Aeneid . 6. August . de ciuit . dei lib. 21. cap. 13. Pardon● reache vs no● . Siluest . Prierias contra Luther . Io. Maior . Senten . 4. distinct . 20. quest . 2. Alphons . de castro . ●ib . 8. indulgent . Bernard , in Sa●a●ia . Aug. lib. 50. Homil. 36. Mantuan . Veselus . Budaeus in Pandectis . Becket in Epist to the Bishop of Mentz . Isai. 1. 1● . Aug. in 14. booke vpon 15. Psalme . 1. Cor. 15. 55 Rom. 8. 33. &c. 2. Part. 1. Obserue the generalitie of Gods gifts , ●et with limitation . 2. Thes. 3. 2. Isai. 57 21. Reuel 22. 14. 15. Ionah . 3 4. Psal. 87. 3. 1. King. 9. 3. 4. Math. 7. 7. Ioh. 14. 6. Heb. 7. 17. Acts 3. 22. 1. Tim. 6. 15. 16. Ephes. 2. 10. Gal. 3. 28. Luk. 2. 25. Luk. 1. 41. 44. Mark ▪ 10. 46 Luk. 19. 4. Math. 27. 54 Luk. 23. 40. Act. 10. 28. 33. 34. 35. 2. The particularitie of our raceit . Halac . 2. 4. Gal. 6. 5. and 7. Luk. 7. 37. Eccles. 9. 10. Ephes. 6. 15. Rom. 13. 14. Ioh. 20. 28. Isa. 24. 16. Psal. 63. 1. Ioh. 20. 16. 1. Ioh. 5. 19. 1. Tim. 4. 1. 2 Gen. 4. 15. Exod. 5. 2. Zach. 11. 13. Matth. 27. 4 Mark. 1. 24. 1. Cor. 1. 30. 1. Cor. 3. 21. 22. 23. 1. King. 10. 1. Matth , 2. 1. 2 Acts 4. 12. 3. The proper obiect of our faith and walking . Luk. 1. ●1 . 3● . 3 ▪ Gen. 49. 10. Gen. 3 15. Exod. 4. 13. Dan. 8. 13. Iere. 23. 6. Isai. 7. 14. Isai. 9. 6. 7. Isai. 8. 3. Iere. 31. 22. Luk. 2. 25. 28 Luk. 23. 51. Prou. ●0 . 4 Prou. 25. 1. ●●clu● 10. ●0 . Matt 27. 51 1 ●●● . 1. ●2 . Psal. 131. ● . Rom. 8 34. Io●● 1● . Gen. ●●●● . Exod. 13. 21 22. Matt. 11. 27 Christ a mutuall helpe . Heb. 10. 19. 20 Ioh. 14 6. Ioh. 15. 5. ●●● . ● . ●● . C●r . ● . 5. ● . Ki● . 2. 21. Acts 4. 12. Isai. ●3 . 3. Luk. 22. 42. Dan. 2. ●● , 32 , 33 , 34 , 35 Deut. 22. ●1 Iudg. 17. 5. Ioh. ● . 15. Gen. 22. 5. Gen. 35. 1. 2. 4 And lastly , a progresse , and increase in religion . Gen. 1. 28. Ezech. 1. 12. 17. 24. Ezech. 47 ▪ 1 2 3. 4 , 5 , 6 , 7 , &c. Numb . 17. 8 1. Pet. 2. 9. Psal. 84 7. Rom. 1. 17. Ioh. 4. 35. 36. Rom. 1. 16. 17. Ephes. 4. 13. Eph. 3. 18. 19 Philip. 1. 8. 9 Col. 2. 6. 7. Prou. 3. 7. Luk. 17. 32. Psal. 78. 9. 10. Iam. 4. 3. Philip. 3. 18 19. Iere. 48. 10. 2. Kin. 9. 20. Lucian . 2. Pharsal●a . Ioh. 10. 10. Ioh. 17. 17. Philip. 2. 21 Prou. 25. 1. Gen. 24 ▪ 63. Psal. 119. 5● 62. Mark. ●5 . 20 21. Coless . 1. 24. Gal. 6. 17. Psal. 45 ▪ 13. ● . Cor ▪ 1● . 7. 8. ● . Luk. ●2 . 31. 32. Luk. 24. 25. 20. Luk. 2● . 26. Isal. 28. 15. Iob. 21. 9. &c. Iob. 20. 9. &c. Psalm . 73. 4. Mark. 10. 35 2. Tim. 3. 12. Bernard . in Sentent . Gen. 25. 22. Gen ▪ 32. 3. Gen. 31. 22. Gen. 32. 24. Gal. 6. 16. Gen. 32. 28. Reuel . 12. 1. &c. 1. Pet. 4. 12. 13. 1. Cor. 10. 12. 13. Ionah . 1. Psal. ●0 . 5. Psal. 30. 10. 11. 12. Isai. 40. 6. Ephes. 4. 30. Zach. 12. 11. Notes for div A02735-e20440 2. Sam 18. 19. 20. Gen. 37 35. 1. Sam. 30. 4. Iohn . 11. 19. Moned . in Basil. 2. Sam. 18. 33. Nazianz. Monod . Basi● ij . Iere. 9. 3. Psal. 11. 2. Matth. 26. 7. ● . 9. 10. 11. 12. 13. Notes for div A02735-e21060 Iob. 8. 44. Reuel . 22. ●5 Maister Greenhom in his Sermon of humilitie . Maister Perkin● in his ●● cause of ●●●ng wed . Eccle. 9. 1. Psal. 73. 4. 5. 1. Sam. 31. 4. 5. 2. Sam. 1. 17. 18. 19. 20. Psal. 2. 4. Notes for div A02735-e21620 Iun. 3. 1601. sepult . trices . primo Maij cum dormiuisset . * Kathe●n . Notes for div A02735-e22530 Stapleford . Gen. 34. 1. 1. Sam. 1. 9. 12. Psal. 84. 10. 2. King. 22. 19. Psal. 16. 3. Heb. 11. 25. 2. Tim. 3. 6. 7. Acts. 17. 11. 12. Anna Brettergh . Psal. 120. 5. * Iohn VVrightint●n Esqu●er . Richard Orme . Raph Heaton &c. and many moe . Matth. 5. 44. Iob. 1. 5. Gen. 33. 3. 4. ● . S●● . 24. 17. 18. Gen. 24. 63. Exod. 23. ●3 Psal. 16. ● . ●●●es . ● . 3. Iudges . 6. 3● 3● . ●●●lus 4. 25 28. Phil. 2. 20. A●●● Dom. 1●●1 . ●●●● . 54. 8. May. 23. May. 25. M VVilliam Brettergh . M VVilliam Fox . M. Edward Aspinwall . M. Iohn Brettergh . Mistris Maud Brettergh . Mistris Scholastica Fox . VVilliam VVoodward . Elizabeth Challoner . W. Fox . Marke . 9. 24 2. Cor. 8 12. ●● . Bretterg● . Iohn Bretterg● . Ed. Aspinwall . VVilliam UUoodward . Isai. 40. 1. 2. 28. 29. 30 31. Isai. 41. 8. 9. 10 13. 14. 17. 18. Isai. 42. 1. 2. 3. 4 5. 6. 7. 8. 13. 14. 15. 16 Isai. 43. 1. 2. 5 25. Math. 11. 28. Iob. 3. 1. &c. I●●e . 20 14. Iob. 6. 4 8. 9. Iob. ●● . 9. I●m●n● . 3. &c. Psal. 6. 3. Psal. 38. 4. &c. . Matth. 27. 46. Matt. 26. 38 Hebr. 5. 7. ●●aij . 26. For , Acts and Mon. pag. 190● 61 pag. 1908. * ●ran●●● the 〈…〉 of the ●●● popish persons 〈…〉 downe certain exāples of the ●●sui●● to this purpose . 〈…〉 Esq●●er . VVilliam Brettergh . Will Foxe , Iohn Brettergh , VVilliam VVoodward ▪ Iohn Holland , Ma●●d Brettergh , Scholastica Foxe . 1. Pet. 4. 17. 18. Iohn Holland , VVilliam Brettergh ▪ VVilliam VVoodward . 〈…〉 Iohn Holland , VVilliam Brettergh ▪ VVilliam VVoodward ▪ VV●●l . Foxe . Reuel . 21. 6. VVilliam Brettergh . V● . Foxe . Psal 119. 71. 72. VVilliam Brettergh . Mawd Brettergh . VVilliam Brettergh . Rom 8. 15. VVid. Foxe . Ma● . 30. VVilliam Brettergh . Maud Brettergh . Elizabeth Challoner . Psal. 107. 8. 9 Isai. 27. 1. Psal. 1●● . 1. 2. 3. 4. Psal. 144. 3. Psal. 8. 4. Isai. 54. 8. Psal. 16. 5. 9 11. Iudges 5. 3. Psal. 16. 6. Exod. 30. 23 Reuel . 8. 4. Maister VVill. Foxe . VVilliam Brettergh . VV. Foxe . VVilliam VVoodward . VVilliam Foxe . Psal. 27. 1. 3 Deut ▪ 4. 3● . Psal. 27. 13. Psal 108. 1. Psal 42. 1. ● VVilliam Brettergh . C●nt . 1. 1. VV. Fo●e . Psal. 27. 8. 9 VVilliam Breuergh . Psal. 31. 5. VVilliam VVoodward . Mat. 11. 25. VV 〈…〉 . ●o●e . Psal. 139. 14 VVilliam Brettergh . Iob. 19. 25. 26. 27. M. VVilliam Harrison . VVilliam Brettergh . VVilliam Foxe . Iohn Brettergh . VVilliam VVoodward . Psal. 23. 2. 3 Psal. 147. 14 VVilliam Brettergh . VVilliam VVoodward . M. Edward Aspinwall . VVilliam Fo●e . VVilliam Brettergh . Iohn Brettergh . VVilliam VVoodward . Mistris M●ud Brettergh . Mistris Scholastica Foxe . Elizabeth Challouer , and diuers moe . Psal. 30. 10. 11. 12. Isal. 40. 2. Psal. 7● . 25. 26. 
A30620	----	A soverain remedy for all kinds of grief opened and applyed in a sermon at the funeral of Mr. John Langham, the eldest son of Sr. James Langham, knight, a child of five years and an half old, who dyed at Cottesbrook in Northhamptonshire, July 29, 1657 : with a narrative of sundry remarkable passages concerning him before and in the time of his sickness / by Thomas Burroughes. Burroughes, Thomas, b. 1611 or 12. 1662 Approx. 120 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A30620 Wing B6132 ESTC R4359 13679263 ocm 13679263 101280 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30620) Transcribed from: (Early English Books Online ; image set 101280) Images scanned from microfilm: (Early English books, 1641-1700 ; 839:20) A soverain remedy for all kinds of grief opened and applyed in a sermon at the funeral of Mr. John Langham, the eldest son of Sr. James Langham, knight, a child of five years and an half old, who dyed at Cottesbrook in Northhamptonshire, July 29, 1657 : with a narrative of sundry remarkable passages concerning him before and in the time of his sickness / by Thomas Burroughes. Burroughes, Thomas, b. 1611 or 12. The second edition. [4], 39, [8] p. Printed by T.R. for John Baker ..., London : 1662. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sermons, English -- 17th century. 2006-04 TCP Assigned for keying and markup 2006-05 Apex CoVantage Keyed and coded from ProQuest page images 2006-07 Jonathan Blaney Sampled and proofread 2006-07 Jonathan Blaney Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A SOVERAIN REMEDY For all Kinds of GRIEF . Opened and Applyed in a SERMON AT THE FUNERAL OF Mr. JOHN LANGHAM THE Eldest Son of Sr. James Langham Knight ) a Child of five years and an half old , who dyed at Cottesbrook in Northampton-shire , July 29. 1657. WITH A Narrative of sundry Remarkable Passages concerning Him , before , and in the time of his sickness . THE SECOND EDITION . By THOMAS BURROUGHES , B. D. LONDON , Printed by T. R. for John Baker at the Peacock in St. Paul's Church-yard , 1662. To the Right Worshipful Sir John Langham Baronet , and to his eldest Son Sir James Langham Knight , the one , my much honoured Patron , both , my worthy and much valued Friends . Right Worshipful , THese ensuing Meditations , which were first Preached , at your desires , upon occasion of your sad parting with that sweet and hopeful Little one , in whose life so much of your Comfort and life were bound up , I make bold , now again , to offer to you , from the Press . Not out of any ambition that I have to be in Print : For I know there are so many excellent Sermons , and other Treatises , already extant , in English , upon almost every Subject in Divinity , that ( with many Readers ) the great choice they have , doth even hinder choice , and makes them uncertain what to read . Besides , I am a little acquainted with the Genius of this Age , which is hardly taken with any thing but what is new , or at the least , trim'd up after the new Mode and Dress ; an humor , which as I have not learned , so neither do I much care to learn the Art of pleasing . All that I have aimed at in this small Piece ( how far I have attained it , I am no competent Judge ) is to clear up , and handle known and practical truths , in a plain and convincing way , so as to work upon the Conscience , with which we Ministers are chiefly to deal : to shew what Reason there is , why we should take all well that God doth : and how the Soul may be framed to Silence and Submission under Gods correcting hand , in his sharpest Dispensations . You will ( I doubt not ) accept of what I here do offer you , as in other respects , so because you shall here find mention of that Dear One of yours , who , when alive , was accounted by you as your Crown ; and had so much room in all your hearts ; and who , though he be gone hence out of sight , ( to be seen no more by you in this World ) will not ( I believe ) in hast , be out of your minds . I know , you meet , every day , with something or other that still represents him to your thoughts ; and your sores being often rubb'd , by those Remembrances , are apt to bleed a fresh . But here ( I hope ) you shall find not only what may occasion your ruminating upon your loss , but that also which ( by the blessing of God ) may conduce to quiet and compose your Spirits , to asswage your grief , and by degrees to raise you above it , if not to make you forget your sorrow altogether . The truth is , the Considerations here suggested are of unspeakable use to support the Soul , not only under such a cross as this of yours ( which yet I confess is heavy ) but under all griefs and troubles whatsoever . In which respect , these Cordials , which were ( in the first place ) prepared for you , may serve for others of Gods Sons and Daughters of affliction , to revive and chear them also in their sufferings . Of my Address , at this time , to you ( if any desire a further Reason ) this is the account . There being some necessity of printing this Sermon , I was very willing to take the opportunity of presenting you with it , as a Testimonial ( little things , you know , do often signifie great matters ) of my very great obligations to you . The truth is , this piece ( I would it were more worthy for your sakes ) is yours upon a double account ; both because it was preached at your desires , and with reference principally , to comfort you under the sad affliction before-mentioned : and because you have made the Author himself yours by your manifold favours to him . To the Right Worshipful Sir John ; my honoured Patron , I owe my presentation to this place , which ( though I had also a concurrent , and unanimous call from the people , without any contradiction ) he freely conferred upon me , being moved to it by that good opinion of me , which he was pleased to entertain , without any suit of mine , or solicitation of any other in my behalf . Here I do ( I bless God for it ) by his means enjoy a comfortable subsistence , and eat not the bread , either of direct or indirect Simony : a mercy , which ( Reverend Mr. Samuil Hildersam tells me ) many of our Cloth do not ( the more is the pity ) through the corruption of the times enjoy . Since that , I , and mine have , from you and yours , upon all occasions , received very many favours , and real kindnesses ; among which , I account that respect you have alwayes shewed , and the countenance you have given to my Ministry , not the least . So that I have had cause , and still have to bless God for you , who hath ( by you ) freed me from much opposition , others of my Brethren have ( in the late times ) met with , and vouchsafed me much encouragement in my work , they have wanted . This I ( here ) willingly do , and upon all occasions shall make a thankful acknowledgement of , and having no better way to express my gratitude , shall do it by my prayers for you , and serviceableness ( as I am able ) to your souls . The God of Heaven requite all your love , and multiply his mercies upon you and yours , his distinguishing mercies specially ; make up your late sad loss by giving to you , and continuing with you other Sons ( as hopeful ) in the room of that dear one , whom he hath taken to himself : however vouchsafe you a name better than that of Sons and Daughters , teach you to live by Faith , give you more and more to know what belongs to Communion with the Father , and the Lord Jesus Christ ( a favour , in comparison of which no outward mercy is worth the mentioning ) and take delight to use you , and yours after you , as blessed Instruments of his Honor. This is the unfeigned prayer of Your Worships very much obliged servant in the Lord , THO. BURROUGHS . Cotteslrook , April 10. 1662. Psalm 39. 9. I was dumb , I opened not my mouth , because thou did'st it . AS touching the Author , and Pen-man of this Psalm , there is no question . But if I were asked , at what time , and upon what particular occasion , it was written , I could not so easily give an answer . Nor is it much material to our purpose . This is enough , and may certainly be gathered from the centext , that the Psalm relates to some very sore , and heart-piercing affliction under which the Prophet groan'd . It may be it was the rebellion of that ungracious Son of his , Absalom : some passages in the Psalm seem to look that way . Haply it might be some other cross : for he was a man of sorrows , and acquainted with griefs of all kinds , like as the Lord Jesus , of whom he was an eminent Type . Whatever it was ailed him , 't is sure , it was such an affliction , as he thought would have killed him , such an one , that if God should not speedily put an end to his misery , he made no other account , but that his misery would quickly make an end of him . This may be collected from ver . 4. and 13. It was such an one , that the grief and sorrow it had caused , did eat , and consume him like a moth , ver . 13. There was such a tempest of passion raised in his soul , by reason of his present affliction , that his faith and patience were put to it to the uttermost , and all the grace he had was but little enough to keep him from dashing , and being split upon the rocks . In this sad case , what it was relieved , and eased his soul , what it was quieted , and stilled the tempest , is more worth our inquiry ; and herein , the Holy Ghost was pleased not to leave us at a loss , but hath ordered that it should be recorded , for the good of all the sons and daughters of affliction , to the worlds end , that they may learn what they have to do when they are a afflicted and tossed with tempests , when their hearts are upon any sad occasion , b cast down and disquieted within them . And to that end God hath commanded this holy man , in the words of my Text , to tell you ; 1. What a strange cure was wrought upon him . 2. What the remedy was he used for that purpose . The first in these words ; I was dumb , I opened not my mouth : the second in these ; because thou didst it . The tempest that was in his soul ceaseth , and there is a calm ; and it was his faith presenting God unto his soul , from whose hand the affliction came , that made all hush't and quiet . I shall explain the Text , in the handling of the several Doctrines . Time will not permit me to stand gathering all the precious fruits ( that otherwise I might ) which grow upon this Tree of Paradise ; all the Doctrines which this Text would afford ; I shall therefore collect but three . That nothing in the world is more sure , than that all the Doct. 1 evils of affliction which befall us , come from the hand of God. That nothing doth better become us , when God lays Doct. 2 his hand upon us , than to be dumb , and not to open our mouths . That nothing is more effectual to make us dumb under Gods correcting hand , than this very consideration , that it Doct. 3 is Gods hand from which our afflictions come . For the first , This is a thing we may resolve upon , when any evil of affliction betides us , 'T is Gods doing . Let the instruments and second causes be who , and what they will , this is certain , Gods hand is in all . I am not , at present , any whit concerned to meddle with the point of Gods providence , in or about the evil of sin , and therefore shall pass it by . Our business is about the hand that God hath in the evils of affliction and misery , ( strictly so called ) and those only which light upon the sons and daughters of men in this life : such as be pains , diseases , losses and crosses in estates , and children , death of friends , and dear relations , with all others of the like nature , which are many more than can easily be numbred . I deal not now with the meritorious cause of mens sufferings in these kinds , which cannot be denied to be sin . 'T is the author from whence they come , and by whom they are inflicted , that I am to speak of ; And we may be bold to say , 'T is God. I know Physitians will tell us , that this , and that is the cause of such and such a disease : and there are few other disasters and calamities befall men , but haply causes ( with ease ) may be assigned of them , and we may say it was long of this thing ; and that , else all had been well . But when all is said , God is the cause of causes , and there is none of these things happen to any , but there is an hand of Divine providence , which orders and disposeth them ; God doth all , for ; 1. He singleth out the a person that is to suffer . 2. He appointeth what the b affliction shall be . 3. He setteth down the c time when . 4. He determineth d how long . 5. He assigneth the e place where . 6. He prescribes f the manner how . 7. He g weighs the measure , how much . 8. He orders h all second causes and means . 9. He i layes the affliction on . 10. He governs and guides every k contingency . None of these things come to pass at an adventure , or by chance ; nor are second causes so left to themselves , but that God doth supervise , and act , and order all in all . To instance in the case of sickness ; it is Gods doing that this disease , finds out this person , just at this time , in this very place , holds him so long , handles him thus and thus , that he is now better , and now worse , and that at last , he either recovers , or dies . There is nothing of fortune or meet chance in any of these things . And it is so in all other afflictions . Afflictions in Scripture are compared to l arrows , but they are not like that , m which I know not who , shot at , he could not tell whom , and hit him he could not tell where , and hurt him he knew not how much , or how little , but did all at a venture . No! these arrows are shot by an Almighty hand , guided to their mark by an unerring wisdome , according to a will that is righteousness and holiness it self . If you demand how this may be proved , I shall evidence it by two sorts of Testimonies . 1. The Testimony of the best , and most holy persons that ye read of in Scripture . Let the Sabeans and Chaldeans plunder Job of his estate , let the Devil himself raise a wind to blow down the house upon his childrens heads , and slay them all ; Job will tell you , n It was God from whom he had received so much good , that now sent upon him all this evil ; It was God , who first gave him that estate , that now took it away again ; It was God who had given him those children , that did now bereave him of them : God hath given , God hath taken , blessed be the Name of the Lord. Let Shimei come out , and throw stones at David as he passeth along , let him curse and spit venome at him , according to his pleasure ; the holy man looks upward , and both sees , and owns Gods hand in this , o God hath bidden him curse David . Let wicked persons rage and persecute , as if they thought not only their p tongues , but their hands were their own to do what they list , without any Lord over them ; the Prophet ( for all that ) looks upon them , but as a q sword in the hand of God ; over-ruled and ordered by him . And as to the business of diseases , hear what he saith , Whom our blessed Saviour commends for a faith that was greater than any he found in Israel : They come and go , seize upon a person , and depart from him , just as God gives them Commission to go or come ; r When he saith Go , they go , when he saith Come , they come ; what he commands , that they do . 2. But what need we any farther witnesses of this truth ? Hear what God himself saith to this point ; and that not once or twice , but often ; not obscurely , and in parables , but plainly and expresly . I shall quote you but two or three Texts , and your selves , if you mind them , may meet with many scores of them in your reading . s I form the light , and create darkness , I make peace ; and create evil , I the Lord do all these things . What can be more clear ? Hearken again , t This people turns not to him that smites them . Who is that ? the next words tell you , Neither do they seek the Lord of Hosts . Hearken once more , u Shall there be evil in the City , and the Lord hath not done it ? As if he should say , It is not possible there should . And there is the same reason for the Countrey too . There is no evil at all ( that is of affliction ) either in City or Countrey , but ye see God owneth it as his doing ; and if he own it as his doing , we may boldly say it is so . And to speak to the point of diseases ; Hence it is that God w threatneth to send sicknesses , and promiseth to remove them , according as he shall be pleased or displeased with a people , to shew that his hand doth all these things : And the truth is , he that denieth him this providence , doth in effect , deny him to be God. To clear this point a little ( for I must not dwell upon it ) and to prevent some objections which our carnal and foolish hearts will be making against it , take these three Rules . 1. That which is hard for us to do , yea more , that Rule 1 which is impossible for us to conceive how it should be done , is easie for God to effect . We are apt to think , how can this be ? That so many thousand things , so various all the world over , should be governed and ordered by a providence ? But alas ! What is the World and all that is in it unto God ? x Behold the nations are as the drop of a bucket , and are counted as the small dust of the ballance ; bohold he takes up the Isles as a very little thing . y All nations before him are as nothing , and are counted to him less than nothing . z He measureth the waters in the hollow of his hand , and meteth heaven with a span . What toil , or labour , what difficulty then can there be to him , in the ordering of all these things ! Know , ( O man ! ) it is infinitly easier for the great God to govern the World , and all things in it , ( though there be so many Myriads of creatures ) than it is for the wisest among men , to order and govern the several affairs of a smal family , that consists but of three or four persons . 2. That things fall out otherwise than we think they Rule 2 should , or good men could wish , is no argument to prove they are not ordered by God. That afflictions light upon such , as we conceive were fittest of all others to be spared , will not prove they come not from Gods hand . We think it pity , such a tender bud should so quickly be nipt by death , we think it might have been better , if he had been suffered to grow still . What a deal of service might he ( in time ) have done for God ? What an instrument might he have been of Gods glory ? But who made your thought the rules that God must go by in the ways of his providence ? Must things either be ordered as we judge fit , or else will we deny or doubt of Gods having any hand in them ? I confesse some of the Heathens have , upon this account , deified Fortune , and attributed the Government of things under the Sun to that blinde Goddess of their own setting up . But this is to take too much upon us with a witness : this is no less than damnable presumption , for us to prescribe God those rules , which if he will not go by , and be tied to , we will not own and acknowledge his providence in the World any longer . a His thoughts are not our thoughts , neither are our ways his ways . For as the heavens are higher than the earth , so are his ways higher than our ways , and his thoughts than our thoughts . 3. Though many things seem to come to pass by meer Rule 3 chance , it doth but seem so , for there is no such thing . There is a secret unseen hand of providence , that ordereth every motion and event , even those which are most b casual . That instance , which I hinted before , is very remarkable , among many . God had , by Micaiah , told Ahab , before he went to Ramoth Gilead , what he must trust to , c If thou come again in safety ( saith the man of God ) I am no Prophet : But how was his death effected ? d A certain man drew a bow at a venture , and an invisible hand of providence guides the arrow to the right man , and directs it to hit the right place just between the joynts of his armour , and there to give him his deaths wound . The Scripture ( I deny not ) doth sometimes speak of chance . e Time and chance happeneth to all : and f By chance ( saith our Saviour ) there came down a certain Priest that way . But that is according to us , and so far as we are able to discern , while we look upon second causes : for when we are at a loss ( as very oft we are ) and know not whence such or such a thing is , we use to say , it happens by chance ; and in a sense we may do so . But all this while , there is no such thing as meer chance . Meer chance , I call that , when things come to pass , not only in such a way , of which we are able to give no account , and by such means as we are not aware of , but in such a way also , that God hath nothing , by his providence to do in the ordering or disposing of them . This to think is blasphemous . For still in the most casual events , and greatest contingencies , there is an invisible hand of the infinitely-wise God , that linketh one thing to another , though in such a way , that we know not , nor that is fit we should know how . A word only of application , and I pass to the next Doctrine . Let no man then say , when any affliction lights upon either him , or his ; This came by chance , it was my hard hap , or my bad fortune . The Apostle tells us , g When a man is tempted , he must not say , he is tempted of God : But when a man is afflicted , he may safely say , yea he ought to say , 'T is God afflicts him . The blinde and Heathenish Philistims ( indeed ) when they smarted under Gods judgements , fansied it might be h only some chance had happened unto them , and there was an end : But as for us we have been taught to know God better than so , and therefore ought to entertain no such Paganish conceits . It is our duty to see and acknowledge Gods hand in all the blows that light upon us , and to turn i to him that strikes us . We proceed to the second Doctrine , viz. That , nothing doth become us better , when God layes Doct. 2 his hand upon us , than to be dumb , and to take heed we open not our mouths . God ( ye see , ) hath here set before us , the Prophet for a pattern , that of him we may learn how to carry our selves under our sufferings . We shall enquire what kind of dumbness and silence , this of the Psalmist was , which he is commended for , and which would so well beseem us when we smart under the Rod of God , and then the Doctrine will be , in a great measure , evident by its own light . We sh●ll proceed in our enquiry : 1. Negatively to prevent mistakes : 2. Positively , and shew you what it doth import . First , Negatively ( to pass by this , that it is not to be supposed , that it was any dumbness in the proper and literal sense . ) 1. This dumbness doth not import any such thing , as if the Prophet had been brought to that pass , that he had nothing to say to God , by way of prayer , and supplication . He was not so dumb , but that he could pray and cry too ; k Deliver me ( saith he ) from all my transgr●ssions , and make me not ther proach of the foolish . And again , l Remove thy stroke away from me . Hear my prayer , O Lora ! give ear unto my cry , hold not thy peace at my tears . And so , m at another time , when he was as dumb , and opened his mouth as little as now , ye shall yet read of his crying in the day time , and in the night season also ; yea , it is expresly said , he r●ared , and was not silent . Nay in this case we are commanded to pray and cry ( on this fashion ) and not to spare . n Is any man afflicted ( saith the Apostle ) let him pray . And O Israel ( saith the Prophet ) o return unto the Lord thy God , for thou hast fallen by thine iniquity : Take with you words , and turn unto the Lord , and say unto him , Take away all iniquity , and receive us graciously . 2. Nor was he so dumb , as that he could not frame to the confession and bewailing of his sins . 'T is true the Prophet was once troubled with such a dumb spirit , that he could not ( for a while ) be brought ingenuously to acknowledge what he had done amiss : But this was a silence ; that did neither tend to please God , nor conduce any whit to his own ease and comfort . p When he kept silence , ( thus ) his bones waxed old through his roaring all the day long . So that he was forced to confess all , and to keep the Devils counsel no longer , he q confessed his sin to God , and did not hide his iniquity , and then found ease . Yea , whereas the Holy Ghost directs us , when God afflicts us , r to sit alone , and to keep silence , to put our mouths in the dust , that is , ( in the Psalmists phrase ) to be dumb ( for all comes to one ) he commands us also , s to search and try our wayes , to lift up hearts and hands to heaven and cry ; We have transgressed , we have rebelled . 3. Nor was it a dumbness of stupidity and senslesness . It doth not imply any such thing , as if by degrees he grew to that pass , he cared not for , or made no matter of his affliction ; but set ( as the Proverb is ) an hard heart , against his hard hap . No , he did ( for all his silence ) make his moan to God , and as he smarted , so he did lament under the sense of his afflicting hand : Hear how bitterly this dumb man complains in this very Psalm , t Remove thy stroke away from me , I am consumed with the blow of thy hand . When thou with rebukes dost correct man for iniquity , thou makest his beauty to consume as a moth . Read the Psalm 38. also , and ye shall have him in the same tune again . 4. Neither was he so dumb , as not to answer Gods voice in the Rod that was upon him . God hath many wayes whereby he speaks to man , one of them is by his Rod : So the Prophet tells you u The Lords voice cryeth to the City-hear ye the rod , and who hath appointedit . 'T is fullenness and stubbornness , 't is sign a man is possessed with a Dumb Devil indeed , that will not return an answer when God speaks to him , so far is it from being any commendable silence . 5. Much less ( lastly ) was he dumb and kept silence in any such sort as they did of whom Amos speaks ( according as some expound the place ) that in their misery took up a resolution to mention the name of God no more , in whom they had gloried formerly . w Hold thy peace , for we may not make mention of the name of the Lord ; Talk no more of Religion , and of Gods service . Some make these to be the words of forlorn and desperate wretches that regarded not God at all , nor would once make mention of his name , though at the last gasp , but rather shunned it as ominous . x The counsel of such wicked wretches was far from our Prophet : he still professeth his hope in God , and resolves he would not be driven away from God , for all this that had befallen him , for y Now Lord ( saith he ) what wait I for ? my hope is even in thee . Secondly , Affirmatively , How then is this dumbness to be understood ? and what doth it import ? That I shall shew you in the next place . But this I must first premise in the general , that the silence in my Text is not of the voice and tongue alone , but of the heart and soul also . For though men hear only those words which come out of our lips , yet with God , even the most retired thoughts and motions of our souls do go forwards , and he takes cognizance and knowledge of them . If z the fool do but say any thing in his heart , God hears it , and can charge him with it . The Prophets heart and tongue were both dumb ( and so must ours in the like case ) and that in five respects . 1. He was dumb so as neither to complain of , nor quarrel with Gods providence , nor to entertain any hard thoughts against him ; complain to God he did , but against him he durst not . Mourn under Gods hand he did , and knew he might , but to murmure he knew was sinful and dangerous , and therefore as to that was dumb . No doubt he had sinful risings and motions in his heart ( who doth not feel them ? ) but by prayer and meditation he did endeavour to quell and stifle them , as fast as they bubled up . When the waves of the sea leave rolling , and the tempest ceaseth , the sea is said to be a silent and dumb . Now our hearts are by nature like the b raging sea when it cannot rest ( Gods own people find it too much so with them , through the imperfection of their sanctification ) casting up mire and dirt . Ah , what tempests and storms are often raised in our spirits by that passion , and pride , and self-love , and impatience , and discontent , which the best are not perfectly freed from ? Now what doth the Psalmist do in this case ? He saith to his heart ( enabled by the grace that was in him ) as Christ did unto the sea , Peace , be dumb , and thereupon a calm followed . Job is commended by the Holy Ghost for this dumbness , c In all this he sinned not , nor charged God foolishly . We think we have a great deal to say against what God doth , and we could hold argument , as we imagine , with God himself , if we might be suffered . But it is meet d the ignorance of our foolish hearts should be silenced . e Nay , but O man , who art thou that repliest against God ? See the carriage of the Psalmist at another time , in the like case ( or rather of our blessed Saviour , of whom that Psalm was a Prophecie ) I f cry in the day time , and thou hearest not ; and in the night season — But thou art holy . He g was afflicted and oppressed , yet opened not he his mouth . As a sheep before the shearer is dumb , so opened not he his mouth , though none ever met with that injurious , base , and unworthy usage he did . 2. He was dumb : that is , He neither did nor durst quarrel or fall out with the wayes of holiness for all his sufferings . A thing we are naturally prone unto . h This evil is from the Lord , ( saith that wicked King Jehoram ) what should I wait for the Lord any longer ? What he was , and did , we all are , and should do , if we were left unto our selves . Once the Psalmist tells us he was neer to have done so . He began to think he had i washed his hands in vain , because all the day long he had been plagued , and chastned every morning , but in the end he calls himself ( k ) fool and beast for so doing . Jobs wife was set on by the Devil to perswade her husband to this , ( l ) Curse God ( saith she ) and die : wilt thou still retain thy integrity ? But he good man , was dumb , had nothing of that kind to say , yea , he abhorred the suggestion ; Thou speakest ( saith he ) like a foolish woman . He liked Religion and the wayes of godliness never a whit the worse for all the evils that had befallen him . 3. He was dumb , so as not to defend himself , or justifie his own wayes before God , as if they were righteous , and he had not deserved what he suffered . Yea , he m acknowledgeth his affliction was procured by his sins , and implores Gods mercy for the pardon of them . Sometimes indeed he stands upon his own defence , and pleads his innocency and n righteousness , but that is in respect of men , from whom he had deserved no such ill measure , as he met with from their hands . But when he hath to do with God , and so far as his afflictions are Gods doing , he hath nothing to say for himself . It is enjoyned to servants as a duty , in respect of their earthly Masters , that they do not o answer again , that is , that they be not such as will be alwayes justifying themselves , and stand it out , and never yield they be in any fault , but maunder as if they thought they were alwayes chidden and blamed undeservedly . Yea , they are commanded to p be subject with all fear , not only to the good and gentle , but also to the froward . And if this be the duty of servants to their Masters who are but men , much more doth it become us , when God corrects us , to be dumb and silent , to take heed of any such answering again . 4. He was dumb , so as to hearken to the voice of the q Rod. I r will ( saith he in another place ) hearken what God saith . Now a man cannot listen to another while he will have all the talk and discourse to himself . Many there be , which abound in their own sense , that will not be perswaded to hold their peace , and hear others speak . While God is correcting us , he is s teaching us in his Law , shewing us our sins , calling upon us for reformation , reading us a Lecture of Repentance , when he takes away any creature-comfort that we promised our selves too much from , he doth as it were say , will ye be alwayes t forsaking the fountain of living waters ? Will ye never leave digging to your selves broken Cisterns ? How often must I break your reeds ere you will learn to take heed of leaning over much upon them ? When we begin to think of taking up on this side Jordan , and then find a thorn in our nest , what doth such a providence say , but u You have forgot your resting place , w Arise , depart , this is not it . Would you be in Canaan , before you be out of the Wilderness ? Now when God is thus disciplining of us , it is meet we should say to him , Lord w teach me , and I will hold my tongue , and cause me to understand wherein I have erred . x That which I see not , teach thou me , and if I have done iniquity , I will do so no more . But this cannot be till we silence our own carnal reasonings , and make flesh and blood to hold its tongue . 5. Lastly , the Prophet was dumb : that is , he did acquiesce , and rest satisfied with Gods dispensation , and that not only as good , but as best . Job speaking how it was with him in his prosperity , tells us , that y unto him men gave ear , and waited and kept silence at his counsel ; the meaning is , by their silence , they gave consent to what he said ; they shewed , by holding their peace , their approbation of what he spake , confest better counsel could not be given ; and that therefore it was to no purpose to say any more , seeing his advice and counsel could not be mended . It is much more meet we should be thus silent before God , who worketh by an infinite and unerring wisdome , and therefore z doth all things well . Thus ye read of Hezekiah when sore calamities had been threatned from God by the Prophet , he saith no more , but a Good is the Word of the Lord , by his silence subscribing to Gods wisdome and goodness in all his providence . By what hath been said ; we may conceive , what this dumbness of the Prophet was , wherein he is by the Holy Ghost propounded to us , for an example to imitate , when ever we shall feel Gods hand lye heavy upon us in any affliction . How fit and meet it is , that we should lay hands upon our mouth , and impose a Law of silence upon our selves , in the manner specified ; what motives there be to perswade to it , and by what means such a frame of spirit may be attained , will appear farther in the next Doctrine , to which I hasten . There is no such way to make us dumb , when God strikes Doct. 3 us , as this very consideration , that it is Gods hand that is upon us . Ye see this was it that turned the storm , in the Psalmists soul , into a calm , and made all the tumultuous risings in his heart to vanish . When he bethought himself of this seriously , that it was Gods doing , the uproar among his affections ceased . Just as the appearing of some grave person , or man of Authority , is enough to scatter an unruly rout , and to reduce them to some good behaviour , though they were all in a combustion before : such an effect will the presenting of God to our souls , by faith , work among our discomposed affections . b It is I ( saith our Saviour ) be not afraid . The same argument will serve to stifle any other sinful motions of the heart . It is God , be not impatient , do not fret ; It is God , do not murmure , nor repine . There are three great duties of a Christian ( yea , all Christianity is comprized in these three ) Faith in God , Obedience to him , and Patience under his hand . And by one and the same way the soul is framed , and bowed to the practice and performance of them all . Look as there is no way to work the soul to faith , but the consideration of this ; That it is God that speaks ; And no way to bow it to obedience , but this consideration ; It is God that commands : So there is no way to frame the soul to a patient submission ( the dumbness we speak of ) under affliction , but this consideration , 'T is God that doth it . The looking upon a promise as made by God , will strengthen the soul to believe it , against all arguings and objections of flesh and blood : The looking upon a command as given by God , will frame the soul to the obedience of it , fall back , fall edge . The looking upon an affliction as coming from God , and laid on by his hand , will make a man dumb and silent , will make him patient and calm ; able to give up himself to be done with , as God shall think fit . Though there were nothing but tumults in the soul before , though his heart were like a troubled sea , as soon as he comes to eye Gods hand , and to take due notice of it , all will be husht and quiet ; there will be a calm , as there was in the c ship , after our Saviours coming into it . When God but appears to the believing soul , and by the eye of Faith a discovery is made that it is he , darkness , and sadness , and discontent , and dismayedness , and drooping , and despondency do vanish at his presence , and are no more . Many of the sons of men , and they who have been the wisest of all others in their generation , have spent much time , and made it their work to find out the right Cure of grief and discontent , and some of them have pitcht upon one way , and some upon another , but going to work without the light of Scripture to guide them , could never hit upon the true Remedy , but have all become d vain in their imaginations , and shewed themselves to be e Physicians of no value . It is God only which f woundeth , that can cure the wounds he makes , and that alone can teach us , what is the way to bear with patience and calmness of spirit those afflictions , which drive others to their wits end , and make them sick of sorrow , even to death . And here ye have , in my Text , a remedy against all kind of grief , of Gods own prescribing , and therefore an approved one it must needs be . I shall only give you a few instances of the admirable Cures , that have been wrought by this Remedy alone , upon some whose afflictions have been most heavy , and whose cases in appearance most desperate , and then come to a word of Exhortation . Whose heart would not have been struck dead within him , by those tidings wherewith Samuel g acquainted Eli from God ? How could Elie's heart chuse but break at the apprehension of those dreadful judgements denounced against his family , the very mention whereof was enough to make the ears of strangers to tingle at the hearing ? And yet with what admirable patience doth he take it ? How calm is he ? How far from murmuring ? And what wrought him to this pass ? even this consideration , h It is the Lord , let him do as seemeth him good . You have heard of the sufferings of Job , yea , I am sure you never heard of any meer mans sufferings like his . He was so afflicted in his estate , in his servants , in his children , in his wife , in his friends , in his body from head to foot , in his soul , that there seemed to be no place left , wherein to inflict a new wound . How doth he take all this ? Doth he not storm , and rage ? doth he not despond , and despair ? No , he kisseth the rod , is dumb , and holds his peace , though provoked to impatience by the instigation of his wife , and upbraided by her , for serving a God that used him no better . What was it , that could possibly make a man take all this so patiently ? This very consideration in my Text wrought him to this composedness ; i God hath given , God hath taken . And when afterward he had a little forgotten himself , and spoken unadvisedly , God was pleased but to remember him , whose k hand his afflictions came from , and that presently reduced his soul to his first calmness . l I am vile , what shall I answer ? I will lay my hand upon my mouth . Once have I spoken , but I will not answer , yea , twice , but I will proceed no farther . I might tell you how the Prophet David found the rare effect of this Consideration , for the quieting of his heart , many a time and oft , and in many a sad case he was in , and not when he penned this Psalm only . But I will give an instance in one greater by far than Eli , or Job , or David , and one whose sufferings did far surpass all theirs put together , who , by this very consideration in the Text , comforted himself in the bearing of them . The person I mean was the Lord Jesus Christ ; the sufferings I speak of was that wrath and curse of God , which he was to undergo for them whose Surety and Mediator he was , that Cup , which made him m sweat , as it were drops of blood falling down to the ground . This Cup ( dreadful though it was ) he took it into his hand , and drank it up , with this very Consideration in his mind : n The Cup which my father hath given me , shall I not drink it ? And again , Not o as I will , but as thou wilt . This may suffice to shew what an effectual Remedy this is to work us , in our afflictions , to such a dumbness and silence , as the Prophet in my Text is commended for . We shall now make use of this , and the precedent point both together , and that only by way of Exhortation . All ye sons and daughters of affliction ( therefore ) into whose hands God hath put any bitter Cup , drink it , and hold your peace , though the ingredients be Gall and Wormwood ; Be dumb , do not open your mouths . If you say , I may as well bid one in a cold fit of an Ague , that he should not be chill : How can I be patient under such sufferings as mine are ? so great , so suddain , so unexpected , so irrepairable ? Know , you are allowed to mourn , so you do not murmure ; you are not forbidden to grieve , so ye be not dejected . He is an unreasonable man that thinks one should feel no pain , when one limb is torn and pulled from another . All that I drive at is , that you would labour for such a dumbness under Gods afflicting hand , as was before described ; that is , Take heed of quarrelling with Gods providence , take heed of falling out with wayes of holiness ; stand not justifying your selves and your own doings ; by prayer and meditation do your endeavour to quell all tumultuous risings in your hearts : hold your peace , and hearken that you may take out these lessons , God is now reading to you in his School of affliction ; acquiesce and rest satisfied with Gods dispensations : subscribe to his Wisdome , Justice , Holiness , Goodness , and Truth . This is , that you are to be exhorted to ; This is the work that now lies before you . But you will say to me , Do you think you can perswade us to all this ? I answer , The truth is , God must perswade ; yea , and he must bless the Physick , else all is in vain . But this I am sure of , I can tell you , what it is that Gods people have found to be the most Soveraign Remedy , for the curing of the most heart-aking griefs ; and that is this in my Text. I remember Pliny writing to a friend of his , and acquainting him how much he took to heart the death of Corellius , an aged person , one whom he exceedingly loved and valued ; wisht his friend to suggest something , that might comfort him . But saith he , Do not think to do it by telling me he was an old man , and infirm , and one that in the course of Nature could not live long . These things I know , tell me something that is new , something that is great , something I never read , something I never heard before ; for those things which I have heard , I often think of , but my grief is too strong and vehement to be qualified , and allayed by them . Now if any of you should impose such a Law upon me , and bid me either tell you some new thing to comfort you , that you never heard of before , or else your sorrow is such , that it will scorn all that I can say , ( as p Leviathan doth the shaking of a spear ) and the spirit of impatience , that is in you , will not be laid : Though the task be hard , yet thus much , by Gods grace , I shall undertake . 1. To suggest such Arguments to calm your spirits , as neither Pliny , nor any Heathen of them all ever heard , or dream't of . 2. To tell you some things , which ( if you do know ) it is to be feared you have forgot , or to be sure , do not mind and take sufficiently to heart . And it is no small mercy to have known truths brought unto our remembrance upon occasion . It is a courtesie any of us would thank a man for , if he do but help us to our purse again , when we have lost it , though he give us nothing but what we had before . But peradventure some may hear that , of which till now , they were utterly ignorant : This I dare say concerning the Remedy I am now giving you the receipt of , it is the best in the world ; it hath , by the blessing of God , done admirable Cures upon the most sad souls , under the most heavy afflictions . What David said of Goliah's Sword , may be affirmed of it ; q There is none like it . I shall reduce all that I have to say farther about this point to these two Heads . 1. How , and after what manner the consideration of Gods hand , works the heart to such a dumbness and silence , as hath been spoken of . 2. What there is contained in this consideration , for such a purpose ; or what the Ingredients of this Medicine be . Now for the way and manner , how this Consideration of Gods hand , worketh such an effect in the afflicted soul , as hath been spoken of : It is , 1. Partly by frighting us out of our impatience and discontent . One passion is often cured , or ( at least ) repressed by another . The apprehension of Gods hand in our sufferings stirs up fear , and fear drives away sinful distempers . Sauls thirst after David's blood was frighted away , ( at least for the present ) by an apprehension of the danger he was in from the Philistims . If by the Eye of Faith , we do but once see God , it will so terrifie us , as to r make us abhor our selves , and repent in dust and ashes . 2. Partly by furnishing us with matter of Consolation , something to put into the other Scale , to weigh against our sorrow . Consolation is properly a kind of reasoning , whereby we lay one thing against , and compare it with another , that by the consideration of the one , we may be able to bear the other better . When you would make both ends of the ballance even , ye still put more and more into the one end , till ye get the other up . Now this Consideration of Gods hand , doth furnish us ( as we shall hear anon ) with sundry weighty Arguments of Consolation , enough to raise the soul that is sunk deepest in despondency , and so must needs be effectual to quiet and compose the heart . 3. Partly it turns one sorrow into another ; a s sorrow that causeth death , into a sorrow that brings repentance never to be repented of : a sorrow for suffering , into a sorrow for sin : and so it worketh a tranquility in the soul by diverting our passions into another channel , where they may take their course without any danger . Thus Physicians to stop bleeding in one place , do use the way of Revulsion , and open a vein some other where . The consideration of Gods hand , will raise in our hearts a sorrow according to God , and that ( as Moses his Serpent did with those of the Magicians ) will eat up our sorrows of other kinds . 4. It works ( lastly ) a calmness in our spirits , by turning our sorrow at length into joy , converting our Wormwood and Gall into Wine , and inabling us by degrees to say , t It is good for me . The due apprehension of Gods hand in all our losses and sufferings , will first strike us dumb , and make us silent ; but those who are thus dumb ( as hath been shewed ) shall in due season find that promise verified to them , u The lame man shall leap as an hart , and the tongue of the dumb shall sing . And thus it was with our Prophet at last . w Blessed is the man ( as he sings sweetly ) whom thou chastnest , O Lord , and teachest him out of thy Law. x It is good for me , that I have been afflicted , that I might learn thy statutes . Only you must know ; that these effects will not be produced on a suddain ; it is not to be expected , that in an hour , or a day , such an alteration should be made ; There must be frequent application of the Remedy , and the soul must dwell in these meditations and thoughts ; y Be in them ( as the Apostles phrase is ) chase them therein by often and much musing upon them , and hearty prayer to God , withall , for the setting them home . We proceed now to acquaint you , what there is in this Consideration of Gods hand in our afflictions , to produce such effects upon the soul , that is duly possessed with it . This only I must premise , that though it be a Meditation very useful for all men , in all their miseries , yet , that one may receive the full benefit of this Truth , it is necessary he be a Child of God , one that hath an interest in him , as David had : For alas ! otherwise a mans case is so forlorn , that nothing can be said to comfort him , and keep him from despair , farther than he is willing , and labours to be in such a condition as may make him a subject capable of the comfort . Now there are 24 Arguments , comprized in these words [ Thou didst it ] the consideration of which , by the blessing of God , will be very effectual , to allay our sorrow , to quiet our spirits ; in a word , to make us dumb under Gods correcting hand . I shall divide them in three sorts . 1. Some of them concern all people in general , that be in any kind of misery . 2. Others of them belong in a peculiar manner to such as David was , [ viz. the children of God ] in all their afflictions . 3. The third sort have a special reference to Gods people too , but such of them , as suffer under the loss of a dear and hopeful Child , such a loss as hath occasioned our sad meeting here to day . First , For those Arguments that may be fetcht from this meditation [ 'T is Gods doing ] to induce all whosoever to lay a Law of silence upon their hearts and mouths , when they are afflicted ; They are nine . It is He afflicts you , who is Omnipotent , and can easily do whatsoever he will. z He is mighty in strength : he removeth the mountains , and they know it not ; he over-turneth them in his anger . Which shaketh the earth out of her place , and the pillars thereof tremble . a Behold he taketh away , who can hinder him ? Power alone , and of it self , is very dreadful , and carries a great awe along with it . b Where the word of a King is ( though he be but a mortal man ) there is power , and who may say to him , what dost thou ? c The fear of a King ( whose breath is in his nostrils ) is as the roaring of a Lion ; he that provokes him to anger sinneth against his own soul . If Power be so formidable in an earthly Potentate ; how shall any of us dare to murmure against his proceedings , in comparison of whom the most potent Monarchs of the earth are no better then so many impotent and silly worms ? 2. Remember your sufferings come from the hand of him , who d is terrible in his doings to the children of men ; yea , to the greatest of them ; who brings down e the mightiest from their Thrones , and makes f such as were bred up in scarlet , to imbrace dung-hills ; ruines them and their families , when they seemed to be setled past danger of shaking . The other Argument was taken from Gods Power to do what he pleaseth , this from those dreadful effects of his power which are to be seen . He not only can do , but actually doth that which may well make us dumb , when he meddles with us , or any thing that is ours . How oft doth he destroy whole Kingdomes , and lay them wast , and not make breaches in private families only ? 3. Think of this ; your afflictions come from his hand , who is Lord of all ; I told you what he can do ; and what he doth : Now we speak of the right he hath to do what he pleaseth . Such is his Dominion and Soveraignty , that he may do by right , what ever he can do by might : He is not accountable to any for his proceedings , nor tyed to any Rule to go by , but his own will. The Potter hath not so much power and right , to do what he list with his clay , as God hath over us and ours . When men meddle with persons and businesses , that they have nothing to do with , it is unsufferable , and who can bear it ? But when God meddles with us and ours , even the dearest things we have , it is only in what he hath to do , and more to do than we , as being Lord of all . He is not therefore to ask our leave , or to stay for our good will , but may save us , or destroy us , build us , or pluck us down , settle us , or root us up , as he thinks good . He hath an absolute , unlimited and arbitrary power , and therefore uncontroulable . And if God do but what he may , what are we , that we should complain ? It will not be amiss a little to consider , whence this Dominion of God comes , and what right he hath to it , the more to calm our hearts under his Dispensations . Dominion among men is founded upon one or more of these six Titles . 1. Occupation ; He that first finds or lights upon any thing , of which none can give any tidings who is the owner , doth thereby become the Lord and Owner of it . 2. Donation ; This and that men come to be possessed of as theirs , by gift from such , to whom those things once of right appertained . 3. Succession ; So children come to inherit after their fathers death , that which was their fathers . 4. Purchase ; If a man can say , This is mine , and I am Lord of it , I bought it with my money , or made a contract for it , 't is accounted a good Title . 5. Usurpation ; So some attain that Dominion they have , invading the right of others , and wresting it from them by force ; by their might overcoming the others Right . This is as bad a Title as may be . 6. Prescription ; That which a man hath so many years quietly enjoyed ( no great matter how he came by it ) he is judged among men to have a Title to . But none of all these wayes comes God by his Dominion and Lordship over us ; no , his Soveraignty is founded upon infinitely better Titles than any of these , viz. 1. His Creating of all things by his own power , out of nothing , His making all , gives him the Kingdome over All. 2. His preserving and upholding all things in the being he gave them at first . For all creatures would return to nothing ( as ice doth to water , when the cold ceaseth ) if they were not supported f by the word of his power . 3. His being the last end of all , for whose sake all things were made . g Of him , through him , and to him are all things . h He [ not only ] hath created all things , [ but ] for his pleasure they are and were created . What exception then can any man make against his Dominion , and absolute Soveraignty ? What shadow of an objection can there lye against his Title ? And therefore what can be more reasonable and fitting than to acquiesce in his Dispensations , and by our dumbness to testifie our consent to what he doth ? If God had nothing to do with us and ours , or if he were to ask our leave first , and yet should , without craving our good will , meddle and do with us as he pleaseth , there were some ground for murmuring . But whose mouth must not presently be stopt , if God should say to us in our impatiency , what ? Shall not I ( for all you ) do what I think fit with mine own ? Shall I make Creatures for mine own sake , and shall not I ( without your leave ) dispose of them as I please ? 4. Take notice your afflictions come from his hand , who is infinitely wise , i and doth all things well . Do we not all stand amazed at that Wisdome , by which the Heavens and Earth , and all Creatures in both were made ? And can we think God doth not order his Creatures , and govern , and dispose of them , with as much wisdome as he made them ? Doubtless , there is nothing amiss in his administrations . He cannot be subject to any errour . k His work is perfect . If we could tell how to mend any thing that he doth , we might be born with in our complaining and finding fault . But dare any of you undertake that ? Must you not confess your selves to be fools , and unfit to be of his Counsel ? Why then do you not lay your hands upon your mouth , and acquiesce in what he doth as best of all ? Who could chuse but be struck dumb , if God should say , Where 's l the man that darkneth counsel , by words without knowledge ? Must I come and ask your advice , and take your direction for what I am to do ? Must my Wisdome be taught by your folly ? Must I do nothing before I have first called you to counsel ? If God should challenge us thus , it would make us be in Jobs case ; I m abhor my self , n I have spoken once , but I will not answer , yea twice , but I will proceed no farther , I repent in dust and ashes . 5. When you are afflicted ( to keep you from impatience ) do not forget your sufferings come from his hand , of whose meer indulgence it is , that you have the comfort you yet enjoy : yea by whose goodness you yet enjoy more mercies , than you have lost , as you might soon see , if you would set your selves to adjust the account . When people have lost so much , that they think they can lose no more , nor be any worse than they are , then they grow desperate , speak and do they care not what . But while men have something to lose , it keeps them in awe , specially , if they hold what they have , at the courtesie of him who hath taken away what they have lost . This is our case ; all our losses and sufferings are inflicted by him , of whose meer grace we hold the rest of our Comforts , and therefore it is best for us to be dumb , Wherefore doth a living man complain ? If our own lives be spared , it is an unreasonable thing to repine . 6. Bethink your selves ; Is not he who now afflicts you , one whose will you have often crossed ? One to whom you have walked contrary ? will you not take the coyn you pay ? Must you have a liberty to cross God , and God none to cross you ? May you ( think you ) set light by his will , and must he , mean while , do nothing to displease , or thwart yours ? Who made this Law ? Or do you think it equal ? o Do ye reap any thing , but what ye have sown ? p May not God walk contrary to you , as well as you walk contrary to him ? 7. Consider , Doth not be afflict you , whom you have provoked to deal a great deal worse with you ? Have not you deserved ( let Conscience speak ) to be punished , not only thus , but q seven times more . You have lost one or two of your comforts , but you deserve to be stript of all . Now when r God exacteth less of us than our iniquities deserve , what cause is there of complaining ? shall he that should of right be whipt with Scorpions , grumble when he is but corrected with rods ? There is so little reason for that , that he may rather bless God , if he scape so well . 8. But what speak I of our deserving more evils from God in this life : If we consider it seriously , we shall find our afflictions are laid on by his hand , of whose infinite mercy it is , we are yet on this side hell . Shall those repine against temporal chastisements , that might justly be sent to that place , s Where the worm dieth not , and the fire goeth not out . t It is of the Lords mercy that we are not [ utterly ] corsumed . If a man be but burnt in the hand , when he deserves to be executed , he doth not repine at the hard measure he meets with , but falls down upon his knees , and acknowledgeth the mercy of the Bench. This is our case , and therefore we may well go our way , and hold our tongue , and be glad if it fare no worse with us . Think therefore with your selves , let your condition be as bad as it will , it is better with you , than it would be in hell , whither you have deserved he should dispatch you , that hath laid this affliction on you . 9. It is he , by contending and murmuring against whom , nothing is to be gotten but the multiplications of our blows . Who u ever hardned himself against him and prospered ? He is one that will break those , ( be they never so stout ) that do refuse to bend ; The great contest betwixt God and us , is only this ; Whose w will shall stand ; Whether he or we shall have the disposing of our selves and ours . Now he will do with us and ours as he pleaseth , whether we will or no. x Should it be according to thy mind ? ( saith Elihu ) He will recompence , whether thou refuse , or whether thou chuse . What got Pharaoh by standing it out against God , and resusing to humble himself ? y Woe to him that striveth with his Maker : Let the pot-sheard strive with the pot-skeards of the earth . There is no good to be gotten by contending with one that is so infinitely above our match . Our wisest way is to be dumb , and to hold our peace when he pleads with us , by any of his judgements . II. Secondly , There are ( yet ) other Arguments to induce us to this dumbness under Gods hand , couched in these words [ Thou didst it ] which do peculiarly concern Gods people , though those before-mentioned do concern them also . 1. Those that are the people of God , may well take patiently any blows that are reached them by his hand , He being their God in Covenant , through Christ , One that hath made them his children by adoption . An ingenuous and dutiful son will bear and put up a great deal at a Fathers hand , without sullenness and pouting , though he could not swallow it from any other ; z We have had ( saith the Apostle ) fathers of our flesh , who have corrected us after their own pleasure , and yet we have shewed them reverence ; persevered in our duty and observance of them . Shall we not much rather be in subjection to the father of spirits ? This was the Consideration with which our blessed Saviour drank up that dreadful Cup mentioned before , a Shall not I drink the Cup , that my Father gives me to drink ? 2. Such as are the Saints of God may be assured all their evils of sufferings are laid upon them , by one that intends them no hurt at all . Afflictions ( indeed ) look with a terrible aspect to flesh and blood , they have the appearance of Serpents and Scorpions , and the like baneful things , but they are sent by him that means them no ill : These sufferings of theirs , though they seem to be deadly ( and so indeed they are to unbelievers ) and to tend to their undoing , are but Serpents without stings , and shall not so much as b touch them to do them any real prejudice ; but are like unto the Viper on Pauls hand , which he shaked off , and received no harm , Act. 28. 13. This which I say , cannot seem strange to a child of God , when even the Heathen man could tell his adversaries that threatned his death ; Ye may kill me , if you will , but you cannot hurt me . 3. Did I say , the afflictions of Gods Saints come from one that intends them no hurt ? That is but a small matter in comparison . He that afflicts them intends their good , and will work them much good by it . c All things shall work together for good to those that love God. Do not ask me how ? and which way ? What thing is it that He cannot bring out of any thing , that d commanded the light to shine out of darkness ? That spake the word , and caused all things to come out of nothing ? Have patience a little ( ye children of God , that are now under the Rod ) and ye shall see it , and confess it your selves , that all e is for your profit , that you may be made partakers of his holiness : That f which you see not now , you shall see and thank God for afterwards . It would be too long , at present , to tell you how many several wayes afflictions tend to the advantage of Gods people , by bringing them unto a more clear knowledge of God , and themselves , by weaning them from the World , and raising their hearts heaven-ward , by putting an edge upon their prayer , by discovering to them their defects , improving their faith and all other graces , by being like g fire and salt to eat out those corruptions , which would otherwise breed worms in their Conscience , and hinder their inward peace , by keeping them from h being condemned with the world . These and many other benefits , such as belong to God get by being afflicted . God making the i eater to yield them meat ( according to Sampsons riddle ) and the strong to afford them sweetness . Their losses and crosses are such as they k live by , and do prove their greatest gain ; and therefore ( if they cannot do it yet ) they shall ere long be able to say , as he did , I had been undone if I had not been undone . 4. But this is not all ; Gods peoples sufferings are inflicted by one , who hath already bestowed upon them , that which may counter-ballance and weigh against all their sorrows ; God hath given them those things which are more than enough and enough again , to fetch up their hearts when they are sunk lowest in despondency because of any outward cross . To know God and Christ , what an infinite mercy is it ? l It is life eternal : He that hath attained this knowledge , God himself allows him to m glory . To have pardon of sin , to be justified in Gods sight , see what some bid for such a mercy , n thousands of rams , ten thousands of rivers of oyl , the first born of their body ; they would part with any of these things for it , and think they made a good purchase too : To be adopted the child of God , what would not a man give for such a priviledge , if it were to be bought ? To have part in Christ , to have Union and Communion with him , is there any thing in the World worth the talking of the same day with it ? All these things ( and yet these are not all ) God hath conferred upon those that are his . Now take your calamities , ( you people of God ) and o weigh them in a ballance , and admit them to be heavier than the sand ; yet is not here enough to weigh against them ? Will none of those things , will not all of them countervail those losses and afflictions you are under ? Is the Cup God hath given you to drink so bitter , that all those things are as good as nothing to sweeten it ? Can ye have more cause to be dejected either for one thing or another , than ye have to be cheered in the apprehension of your interest in such things as these ? Suppose Christ should say to you , as to the man sick of the Palsie , o Son , be of good cheer , thy sins are forgiven ; would you take this comfort for a thing so trivial , that it would tend nothing to relieve you in your sadness ? If these things work not with you , if these p consolations of God be small in your eyes , assure your selves it is long of your unbelief , for which you have infinite cause to be humbled . 5. Yet farther : your afflictions come ( I speak of the godly ) from the hand of him , who hath ( as if what he hath given you for present were little ) spoken of what he will do for you hereafter , and given you lively hopes of such things , as q eye never saw , ear never heard , neither hath it entred into the heart of man to conceive . See how contemptibly the Apostle speaks of the sufferings of this life in comparison of these things . r I count not the sufferings of this present time , worthy to be compared with the glory that shall be revealed . One would think a lively hope of being admitted to the Beatifical Vision , and eternal enjoyment of God , should be more than enough to dry up all our tears . And doubtless , if our hopes of heaven were more firm and stedfast , though they could not priviledge us from affliction , yet they would arm our hearts so , that it would not be possible for any affliction to pierce them through . 6. Again , The godly may rest assured that their afflictions are sent from no other but him , who hath ( in the mean season , till they come to heaven ) engaged s he will never leave them , nor forsake them , t but will be with them when they pass through the fire and water , will not leave them destitute of his grace and mercy , but will be present with them , by his Spirit , in all their sufferings . If God should cast us into the water , and there leave us to shift for our selves , and take no farther care of us , whether we sink or swim , our case would be sad : and it would be hard to find any thing that might yield us comfort . But that mans unbelief is his greatest misery , that thinks his misery to be greater , than to be allayed with a promise of Gods presence with him . 7. Consider , Is not this affliction of yours his doing , to whom ye have vowed and sworn Obedience ; Obedience active , to do that which may please him ; Obedience passive , to be pleased with what he doth ? And is there not reason then for you to be dumb , and to hold your peace ? Will you make vows to God , and break them when ye have done ? Bind your selves to God by Covenant , as by bonds and cords , and will you , when you are put upon the tryal , how you will take any thing at Gods hand , carry your selves , as if you never meant ( for all your vows ) he should either meddle with you or yours , farther than you your selves should think fit ? Is not this mocking of God ? Nay , God will not be mocked , but this will prove bitterness in the latter end . 8. Is not this God who afflicts you , he whose will ye have prayed may be done on earth , as it is done in heaven ? Have ye not often made this your petition unto his Majesty ? And will ye now be angry , and impatient , that God should rather have his will done , than you yours ? Will you take on , as if it were more meet God should submit to your will , than you to his ? 9. Lastly , let not this be forgotten ; you sons and daughters of affliction are under his hand , who doth u not willingly correct ; he would not do it , if you needed it not , and therefore w afflicts you in very faithfulness . God makes his people x heavy , but when need requires ; as wise and loving parents correct their children , lest otherwise they should be spoiled . A child left to himself , brings his father to shame , and himself to ruine , and therefore a rod of correction is but requisite to drive y away the folly , that is bound up in his heart . Hence is that pathetical expression , z Thus saith the Lord of Hosts , Behold I will melt them and try them , for how shall I do for the daughter of my people ? As if he should say , There is no other remedy . If other warning would serve the turn , God would not teach us by bryers and thorns . But better weep here , than gnash our teeth hereafter . And as God corrects , but only when need requires , so he corrects no more , nor no longer . There is not one ingredient , not one jot of gall put into our Cup , more than he judgeth necessary for us . All these things considered , what cause have any of Gods people to be impatient ? How fit and meet is it they should be dumb under his afflicting hand ? III. Thirdly , I now proceed to those arguments of patience , which may be fetcht from these words [ Thou didst it ] that concern specially such servants of God , as suffer in the loss of a dear and hopeful Child , such a loss as hath , to day , occasioned our sad meeting here . 1. It is he afflicts you thus , to whose indulgence you are thankfully to ascribe it , that your a tentation is but common and ordinary . It is a sad thing for one to be afflicted in an exemplary way , such an one , as either cannot at all , or not easily be parallelled . Some of Gods people have been so afflicted , that they might say , b Is there any bodies sorrow like unto my sorrow ? And God owes you no more than he did them : Yet even in such a case , though very sad , ye have seen how Job did bear up his spirit by this consideration , c that all was Gods doing , when he could not find , or hear of any in the world , whose sufferings were comparable to his . Now to lose a Child that we dearly loved , one that was hopeful , and that we had ground to think God had made his by Adoption , what affliction is it more than thousands of Gods people have had tryal of ? 2. But secondly , I pray consider , it is he hath taken him , who hath shewed you more favour , in taking one that came out of your loyns to wait upon himself , and see his face in glory , than he hath done you injury in removing him from you . Was it not your ambition he might go to heaven , and will you be troubled overmuch now he is gone ? Did d Saul do Jesse any wrong , or did he think it would be so interpreted , when he sent for his son David to come and wait upon him at Court ? But you would not have had him gone so soon : you would still have enjoyed him a little , and a little longer , and have had him to have lingred here . It seems then all the difference betwixt God and you , is only in point of a little time more or less : That which God hath done now , you would have had him done hereafter . But can there be any good reason why you should be tormented , because God hath made one of yours happy so soon ? 3. Tell me , Is not God who hath taken your Child , he whose your Child was , infinitely more than he was yours ? Did you frame him , and fashion him ? Did you either make his Soul , or so much as one part or member of his Body ? Or if any one had been wanting , could you have made up that defect ? Though you might challenge more interest in him , than any upon earth , yet what was your interest in him , if compared with Gods ? Do not you know , that in respect of that interest God had in him , you ( though his Parents ) were no more than persons only intrusted to breed him , and bring him up for his heavenly Father ? And must he not go , or will you be troubled if he go , when his Father and yours sends for him ? Our blessed Saviour is propounded to us for a pattern of obedience , and d subjection to earthly parents : but he must go , and be , whither , and where his heavenly Father called him , and enjoyned him , for all them : and they must submit , and talk no more of their interest , when God challengeth his . 4. It is he hath taken him , who is wiser than you , and only knows from how many evils and miseries , he , by death , is freed , that we who are left behind may live to see and suffer ; who can tell what sad times are coming ? and is it not then a mercy to us , and ought we not , not only to be patient but thankful ( though it is an hard lesson ) when we have cause to hope that any of ours are got safe to heaven , where flesh , and devil , and world , shall not be able any more to annoy them , to all eternity ? 5. When you think who it is hath taken him from you , remember it is he to whom when he was baptized you did voluntarily dedicate and devote him . We and all ours are at Gods disposal , whether we will or no ( as we heard before ) and there is no help for it ; yet God loves that we ●hould freely make a surrender to him of what is his own , ( which else he will distrain for , and have at his pleasure , do we what we can to the contrary ) and he accepts in graciously when we do so , as an act of our service and homage to him . But shall we give and take ? Surrender up ours to God , and pretend to do it cordially , and when it comes to the point , struggle , and hold back as far as we are able , and part with that , which we have by our own act given to God grudgingly , and with an ill will ? If we do not mean to give up our selves , and ours to God , why do we play the hypocrites , and pretend it ? If we do it really and in good earnest , why do we repine when God takes but that , which is not only his own , but which we have freely given him ? 6. I shall adde but one Consideration more ; which was suggested by a Reverend and worthy Man , 'T is he hath taken your Son , who did so freely give you his . God spared not his only Son for you , but was willing to give him up even to the death , and thought not much to part with him ; and while you think of what God hath done in this kind , it cannot but seem a poor thing , ( in your own eyes ) for you to part with yours when he will have it to be so . All these things said together , I suppose you will say , the consideration of Gods hand in all our afflictions hath enough in it to make us submiss and calm , to make us patient , and contented , in a word , to make us dumb and silent under his sharpest Dispensations . And now I shall adventure to open and search the wound of those our worthy friends who are most concerned ( and with whom we sympathize ) in this sad loss : and for whose sake ( specially ) I have provided the plaister , the ingredients of which I have been so long giving you the account of . And though I shall ( I believe ) make the wound bleed afresh , by telling you , in their hearing , what it is they mourn thus for ; yet having a Remedy at hand so soveraign , and so approved , I hope by the application of it , their sorrow will , in some good sort , be allayed . I had thought to have reduced what I have to say concerning this sweet Child that is gone ( and so I easily might ) to three heads ; his parts , which appeared in him very early : his piety , of which he gave good evidence ; and his dutifulness to his Parents , which was as remarkable as the other two . But I my self was so affected with sundry passages concerning him ( which I have to tell you ) as they came suddenly to my mind , that I shall even represent them to you , in the same order , wherein mine own thoughts at first met with them , not standing upon any method . This sweet Child was five years and an half old compleat , within two or three dayes , when God took him : But he had arrived to that in five years , and a little more , that some which are here ( I am afraid ) have not arrived to in ten times that space . He had learn'd his † Catechism throughout , and began to learn it over again , with the proofs out of the Scripture at large , wherein he had made some progress . Yet did he not learn these things as a Parrot by rote , without understanding what he said , but could give a good account ( much beyond what might be expected in one of his years ) of the sense and meaning of what he learn'd . Of this , both others , and I my self have made some experience . Neither did he look upon his Catechism only as a task imposed upon him by his Parents , which he was to learn , for fear of the rod ; but took a great deal of pleasure in it , and would often have it at night to bed with him . Some good acquaintance also he had gotten with the Scripture story . These things argue both parts , and something of a pious disposition likewise . How few such of his age are to be found ? He met one day ( in a Gentlewomans Chamber , who lives in the house ) with a book that treated of the passion of Christ , and reading a little in it , said he liked the Book well , and that he would read it over . So he began and read some few pages , then turned the leaf down , and the next day came again and began where he left , and so from day to day , till he had read a considerable part of it . He was a very dutiful Child to his Parents , and would exceedingly rejoyce , when he had done any thing , or carried himself so , as to please them . He was taken with the Book called , The Practice of Piety , and delighted to be reading in it . His Father speaking to him one day about the Devil and Hell , and things of that nature , asked him if he were not afraid to be alone ? He answered no : for God would defend him . His Father asked him , why he thought so ? He replyed , that he loved God , and that he hoped God loved him . But ( saith his Father ) you have been a sinner , and God loves not sinners . But I am sorry for my sins ( saith he ) and do repent . Repent ( replyed his Father ) do you know what repentance means , and what belongs unto it ? And he gave him a good account of the apprehension he had of the nature of that Grace , according to what he had learn'd in his Catechism , but yet in his own words and expressions . He would oft ask his Sister ( who was somewhat younger than himself ) whether she trusted in God , and loved God ? and would tell her , that if she sought God , God would be found of her , but if she forsook God , God would cast her off for ever . He took that delight in his book , that his Father and Mother have seen cause sometimes to hide away his book from him . He was never observed to discover any pouting or discontent , when upon any occasion he was corrected . And you must not think I am telling you the story of one , in whom Adam ( as they feign of Bonaventure ) never sinned . There is that foolishness bound up in all childrens hearts , that will sometimes need the rod of correction ; though there be very few in whom there appeared less than in him . The day before he died , he desired me to pray for him : I told him , if he would have me to pray for him , he must tell me , what I should pray for ; and what he would have God to do for him ! He answered , To pardon my sins . Oft upon his sick-bed he would be repeating to himself the 55 Chapter of Esay , and other pieces of Scripture , which in the time of his health he had learn'd by heart . But that passage in the forementioned Chapter was most frequently in his mouth , and uttered by him with much affection : My thoughts are not your thoughts , neither are my wayes your wayes , saith the Lord : For as the heavens are higher than the earth , so are my wayes higher than your wayes , and my thoughts than your thoughts : as if God ( out of this sweet Babes mouth ) had , in these words , read to his Parents a Lecture of silence and submission under his hand , and taught them that he must be dealt with and disposed of , not as they , but as his heavenly Father ( whose thoughts were far different ) should think fitting . One time he brake out into this expression , My God , my God , deliver me out of this misery , and from the pains of hell for ever . A little before his death he brake out into these words , My sins pardon , my soul save for Christ his sake . I cannot blame those worthy persons so neerly related to him , though they mourn at parting with such a sweet and hopeful Child ; any more than I could blame them for feeling pain , if one of their limbs were torn from another . Only they must not mourn to despondency ; and I hope I gave them sufficient reason why , before . What an instrument of Gods glory might he have proved ? What a deal of service might he have done to God ( in all likelihood ) had he lived to old age ? But it was Gods doing . I shall only make two or three Animadversions upon the whole , and conclude all with five words of application . How many are there that live to fifty or threescore years , of whose life so good an account cannot be given as of this little one , of five years of age and an half ? How many Gentlemen be there , of whom when they die , all that can be said is this , They were born , they did eat , and drink , and play , and hunt , and hawk , and lived like so many wild Ass-colts , never minding any thing that concern'd Gods glory , or their own salvation , either when they were children , or after they came to mans estate , and so died , and dropt into hell ? How many others be there , of whom when they die , all that can be said is this ; They were born , they did eat and drink , and moil and labour for the bread that perisheth with all their might , but neither knew , nor cared to know what they were born for , like bruit creatures , only minding present things , and thus spent fifty or threescore years , and so died , and went down to hell ? How much more comfortably might a Minister of the Gospel admit to the Sacrament of the Lords Supper such a Child as this , notwithstanding his years , than those of ten times his age that are children ( would to God they were like some children ) in understanding ? I shall make Application of what hath been said touching him , in five words . 1. To all in general , to admire and adore Gods Grace , which doth shew it self , and work thus in little ones . Do not say , All this was nothing but his education . Blessed be God for his education : and those children have cause to bless God , whose Parents have been careful to bring them up in his fear . But sure it was something else , for we see how different wayes those take , that have one and the same education . If education would have done the thing ( without Gods blessing ) doubtless Eli , and David , and many others of Gods Saints , had never had their hearts broken by the ungraciousness of their children . 2. To Parents , to encourage them to be dropping principles of Religion into their little ones , and to be doing it betime ; to season the Vessel first , if possible , with the fear of God. We know not how soon God may be pleased to work upon the hearts of our children , even the youngest of them . 3. To young ones , that they would learn to imitate and follow this example , that hath been set before them . Learn to know God , and remember your Creator betimes : Learn to pay the duty and observance you owe unto your Parents . This is a thing well-pleasing unto God. 4. To old ones , that come short of this sweet Child ; Blush and be ashamed ( man ! ) to be forty or fifty years of age ( it may be more ) and yet out-stripped by a Child of five years and an half , not to have attained so much knowledge of God , and the things that concern your souls , in all these years , as he had attained in so short a space . Learn to know God at last , get acquaintance with the principles of Religion , while you have yet a day , while ye have yet an hour left , before ye go hence , and be seen no more . You will say , would you have us old folks , ( as this age ) go learn the Catechism like children ? If you do not know those things already , why not ? I am sure you were better do so , Than have Christ come in flaming fire to take vengeance on you because you know not God. It is better by far to set your selves to the learning of the points in the Catechism , than to go to hell for your ignorance . 5. To those worthy persons , the neer Relations of this sweet Babe that is gone ; God hath but taken up this little Lamb to heaven , to make you , in your hearts and affections to follow after . There is a part of you in heaven already : He must not come again to you , make sure that you meet him there . And when you think how dearly you miss him , remember but who hath taken him . Submit to , and acquiesce in Gods Dispensation . Remember it is his hand . Some do think there is no such Remedy for the Disease called the Kings-Evil , as a touch with the Kings Hand : but this I am sure of , there is no such way to abate the anguish of our souls under any smarting blow from Gods Hand , as the serious consideration of Gods Hand , from whence the pain comes . Do not forget the Text , Be dumb , open not your mouths : not one word : It is Gods doing . Imprimatur EDM. CALAMY . Septemb. 10th . 1657. FINIS . In Memoriam Johannis Langham summae spei pueruli , D. Jacobi Langham , Eq Aur. filii . FElix ingenio , & cui laeva in parte mamille , Nil cordis , bone , necquicquam quererere magister . Mollis ad obsequium flecti ( sine moribus hilum Non valet ingenium ) & cui displicuisse parenti Paenagravis , sine paena alia . Non ille salubres ( Quod pueri faciunt ) monitus committere , ventis : Non odisse libros imò his incumbere , totis Viriculis , ludo est : jamdudum clamitat ( O he : Jam satis est fili ) genitor , requiesce parumper : Ille , operi intentus , divelli sustinet aegrè . Tantus amor libri , tantique scientia rerum . Omnibus accessit pietas , quae maxima virtus : ( Qua sine nil prodest habuisse , atque omnia nosse ) Non , pueri pro more , preces ( ut inania verba ) Effudit sine mente . Obiter non Biblia legit , Hunc librum manè & serò versare juvabat . Indeque decerpsit quae mente reponeret alta , Quaeque animo secum pia nocte dieque revolvat . Saepe videns pater haec , & vix sua gaudia celans , Jam juvat O : vixisse , inquit , juvate esse maritum , Te tanta mihi prole : Tibi O! sunt Nestoris anni . Saepe eadem charae genetrici mens , & eodem Illa Deum voto pia corde & voce fatigat . Saepe sua venerandus Avus , sed saepe nepotis Causa gavisus ; mea spes , mi Scipio , dixit , Vive , meosque oculos , & patris claude superstes . Saepe & Fortunas aliquis laudabat amicus Vestras , & secum ; si tali ego prole beatus ! Heu ! quantum caecae mortalia pectora noctis , Quantum noctis habent ! quoties heu ! fallere nostrum Nos solet augurium ! Non quae potiora miselli Censemus , sic visa Deo : retinere parentes In terris satagunt : Hunc caelo destinat , illuc Vult Deus ut properet , vocat ; & parere necessum est . Ergo abiisse preces in sumos ? ergo dolori Indulgere ? absit ; neque enim periisse putandum Morte caput charum hoc : illi tantùm alia columbae Concessa ; & procul a terrenis faecibus istis Fugit , ubi aeternùm requies , ubi vilia habentur Maxima quae censent mortales cuncta : Quid ergo Oppugnant capitis tam chari gaudia vestris ? LEt those that have an Elephant to make Of some poor silly worm , themselves betake To invoke their Muses , for t' inspire their brains With some poetick , high-flown ranting strains . But , for my part , as I have no such task , So from the Muses I no help do ask . He is a Little One of whom I treat , But yet of worth sufficiently great . Those fictions , with which some do use t' adorn Such as they praise , we from our hearts do scorn . Precise and measur'd truths here only be , Strange , without help of all Hyperbole . That he , so young , should be so ripe in parts , So dutiful , so skill'd in th' innocent arts Of pleasing's Parents : so well pleased when he Had done , what by them he approv'd did see : So pliant to their counsels ( things which most Throw at their heels and suffer to be lost ) So docil , so delighted with his book , ( On which as on their torment , others look ) So pious ( that 's the chief ) and fearing God , And all this with so little help of rod. These things are strange , and some may think , scarce true , But all this , by experience , many knew : And witnesse will , that this is no device , To make men take for gold a Copper-piece . You his Relations , to whose hearts so neer This Jewel lay , and lye's be of good cheer : He is not lost , whom you so dearly miss , He has but found some shorter Cut to bliss . So you have known a Seaman by a wind Serving his turn , and blowing to his mind Soon brought , with joyful speed unto his home In a few weeks , when many others come ( Tossed with adverse tempests ) sad , and late , Sore weather-beaten , moaning their hard fate : To wish thee here , would be thy injury , Rather , let 's wish our selves ( dear soul ! ) with thee , T. B. In praeproperum satum charissimi sibi adolescentuli Summaspei flosculi Johannis Langham dibectissimi sui fratris D. Jacobi Langham Eque Aur. filioli . COndones lachrymis puer ( haec tua Justa ) beate , Fonte hoc lustrali , Sacra adeunda tua . Quamvis excelsis splendet tua gloria caelis Solem spectamus cum madidis oculis . Vidimus hic vires , puerili in corpore , adultas ; Augusta augustam mens tenuitque donum . Taedebat vitae , maturum caetera caelis : Longa fuit virtus vita fit ergo brevis . Emicat haud aliter fugitivo numine fulgur Aer nec longa luce coruscus erit . Sic subito placidi cecidere ex arbore fructus , Sic hyemem nullam dulcia poma ferunt . Exiguus durat cum parvo lumine juncus , Clarior at magnis quàm citò flamma perit : Angustare , oculsque Tubis transmittere visuns Ut stellas videant , Tu Galilaee doces . Clarus ab exiguo penetrabat corpore Caelos Hic puer , utque Tubo Corporefunctus erat . Quis vellet longae jam ducere taedia vitae Cum brevis ad superos possit adire dolor . Ille hic qui tenui modulatus arundine Caelum est , Inter caelestes non Cherubinus erit ? Sic flevit mastissimus patruus Guil. Langham M. D. MY tears are just , these distillations are Not issues of a Rheumatick Catarrhe : Nor call them womanish , I hate to be Esteemed as a Mourner but in Fee. You 'l say the cause was small , I yield he was ; Yet a small child , a gyant may surpass . Vertue excelleth bulk , and goes beyond , Great is the loss of a small Diamond . As for his Soul , 't was of the biggest sizes , Enrich't with all the chiefest rarities . So have I seen a little case contain All the whole lineaments of a goodly man. In smallest things Art is more rich and pure , He was a picture drawn in Menuture . This little Child had as great faith as any , The ten Commandments written in a penny . His soul in those streight lodgings to too pent , Removed to a larger apartiment . His Meditations , and his fervent prayers , Were higher , stronger than his tender years . Through the inner Cypress Veil ( we call it Love ) Of 's innocent body , Heaven did more warmly move . We e're choak't with thicker clay , and muffled on , As pris'ners are at execution : We e're full of darkness , horror , and despair , And when we die , replenished with fear . Death found him joyful , and hath left him so , Whil'st we like Mourners'bout the street do go . And ha'nt we cause ? whil'st we delight to wear His Memory like pendents in the ear ? William Langham , M. D. To the most Hon. Sir Ja. L. Knight , and his most vertuous Lady , in memory of their young Scient newly transplanted Jo. L. SAy , is 't not a sacred injury to rehearse Past griefs , and make you suffer o're again in verse ? But that the subtilty of love hath found out arts ( Rifling his Vrn ) to cossin him in eyes and hearts , Where lives embalm'd an early piety , their view This Orient Pearl fresh made of that morning dew Vnder whose name ( thus vail'd , least that we fondly pry Too neer in Sorrows Lodging ) there you may descry Ingenious Innocence an hollowed Wit A stranger to those blacker Crimes that poyson it : Grown perfect Man by thriving Education Spares some Refinings of a Resurrection . Here me thinks I see that pretty Questionist Catechize his teachers unto his own acquist Of Truths , there satisfied , ( chiding that busie sect Of restless heads , those Picklocks of Heavens Cabinet ) A morning Penitent see him beg pardon when 'T was hard to say , which first , the Penance , or the sin ; Waters , which to each thirsty soul may given be Taught by a Prophecie , may well be spent on thee . Tasting such sweets , we find mortality did much Thirst after crasie mortals , deeming all were such , Men were in love with sadness , States for sorrows call , Sickness became the Natives Epidemical , But stay ! Let now no German Confident from hence Dlazon the Glories of his youthful Excellence 'Bove th' Europian World , who did at twice seven become A Psalmists Paraphrast in his own Idiom . But in these Herse-cloaths this young Catechist you see Bound up , a little volum of Divinity ; But why so fast ? Sweet St. was 't to keep pace in Hymns The hallowed Reason , with those winged Cherubims ? And you his neer Relates who sublimated are Into an height in Natures Crusible , so far , Could you then well expect your next extract should be Clear'd and refin'd to less than immortality ? Whilst Heaven 's so friendly by this gainful violence To Court you thither where he hath his Residence , Steals th' affectionate , raises the Souls to bear A part with whom your love was plac't , and to lodge there Speed , is successful , quickens joys , and in a throng 'T is so , we think him best at ease that stays not long . Dry up those christal streams , 't was not too soon , He gains the prize that first his course hath run . Lod. Downs , D. D. In Obitum Johannes Langham generosi & optimae spei puelli , qui nondum pueritiam excedens vitam hanc mortalem cum immortali commutavit , Julii die 29. An. D. 1657. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . SOl loca terrarum rediens Antarctica versus , Partibus aestatem reddit Borealibus orbis ; Induit haec agros maturis frugibus , atque Exuit , agricolis tandem sua vota rependens , Falciferae manui flavas dum praebet aristas . Interea cadit haec matura , at spica tenella , Falce necis properae , potius generosa-ve planta Decidit , Autumno nondum nudante capillis Arboreos ramos ; inopino funere monstrans Quantula sint hominum corpuscula , nempe caducis Vel foliis quod sunt leviora ut justa doloris . Causa , tamen cum plena spei , modus esto querelis . Semen ut obtectum , caro sic tellure resurget . Ad decus eximium , & vires renovata perennes . Oh sua qui toties ventis commisit & undis , Non sine successu , de terra , ne anxius esto , Quin sibi commissam prolem cum faenore reddet . Debitor usuram pariter cum sorte negabit , Agricolis potius nec reddent arva laborum Fructus , sperato lucro mercator ab Indis Nec fruiturus erit , quam non rediturus ab urna Filius hic lucis , qui spe requiescit in illa . Nam prius angusto ex mens corpore viva recessit Ad patriam superam , cumulatis dotibus aucta Munere divino , sic decrescente Johanne . Cresceret ut Christus sancto formatus , in isto , Ad culmen surgens , quo non perfectio major Sperari queat ; à lachrymis hoc temperet omnes , Queis aliter talem sobolem periisse doleret . Francise Markham . MEn in their strength being counted trees , the young Are plants , or buds , and blossoms , when the strong Are but as flowers , the aged being like sheep In deaths-fold ready to be laid on sleep , Children are lambs : if these be made a prey To death , and nipped first , their noon of day Being by night prevented , 't is not new , Nor should seem strange , being so often true In lambs and buds , that are the forwardest , Such plants being first remov'd that promise best , Men , dealing thus with creatures them below If God above deal so with us , may know We clay before him should be dumb , this rod Being deserved too at th' hand of God. 'T is fitting sinful creatures should be meek When smitten , then to turn the other check , And Adam's sin it was to spare no tree His seed since mortal are by just decree . So that no tree , nor plant , nor graft , nor oak , Can be secured from deaths fatal stroke . In Paradise no one untoucht might stand , None outed thence scapes deaths impartial hand . Yet death's no death to him being in that trice Transplanted to the heavenly Paradise , Being gathered from the weeds here left on ground , For ever in lifes bundle to be bound , Tane from the flock in that pure Virgins train Which are with th' lamb of God for to remain . Then count not this for death , night call not this , But a dark cloud conveighing him to bliss , Dark on Survivers side , to him 't was bright , Whom it translated to eternal light . All tears being wip'd then from his eyes that 's gone , Wipe those away , this doth occasion . When he received was , he was but lent , Not lost , now gone , but is before us sent , Thither where's had that one daies full delight , Which is an endless Sabbath without night . Francis Markham . An Encomiastique upon the death of that precious Child Mr. John Langham , the son of Sir James Langham Knight . HAd I the vein to versifie as some , My pen should write although my tongue was dumb . A Poets pate I never had , nor shall , My fansie seldome wrought that way at all ; Yet give me leave to try , though Muses nine Stand a far off , the Bayes shall ne'r be mine . JOHN LANGHAM , a man , on high . A Child , and yet a Man , no Paradox : There are few men can shew such fruitful stocks Of sacred wisdome , sorrow , faith , love , zeal , Which grew on thee , and thou didst much reveal ; So wise , so young ! May we not liken thee To Solomon in 's youth ? to Timothy For Scripture skill ; and for hearts tenderness To sweet Josiah ; thus did God thee bless ; Thy faith entitled thee blest Abrahams son , For thou believing didst as he had done ; This difference observ'd , his faith was strong When he was old : but thine when thou wert young . So great to thy dear Lord was thy affection , The loving thou wert , and the beloved John ; Yet more ! for zeal , may we not thee compare To Israels singer ? an example rare , The most choice virtues of these three and three , Did all concenter and concur in thee . On high thou art now gone , where thou hast more Of Man and God , than we who stand on shore ; Thy parts are perfect , and thy lovely grace Is ratified : for no dross hath place In heaven : And now could thy Parents dear , But think how blest thou art , surely no tear Would drop from their too mournful eyes , but they Would , as they should , rejoyce to see this day Of thy souls triumph o're sin , death , and hell ; Who didst well living , and being dead art well , Wait but a while , and thy most precious dust Shall rise again when God shall raise the Just ; When soul and body both compleat shall be , Fully enjoying God t' eternity . Samuel Ainsworth , Minister of the Gospel at Kelmersh . Notes, typically marginal, from the original text Notes for div A30620-e200 Gen 44. 30. Prov. 17. 6. Epist . Ded. before the Book of his reverend Father , called The Doctrine of Fasting , &c. Esa 56. 5. 1 Joh. 1. 3. Notes for div A30620-e660 Esa . 53. 13. a Esa . 54. 11. b Psal . 42. 5. Augustinus legit , [ quia tu fecisti me ] ac proinde erravit in hujus loci iaterpretation● . a Job 1. 8. Lam. 3. 12. b Job 1. 12. c Psa . 31. 15 : Esa . 16. 14. Joh 7. 36. d Gen. 15. 13 Rev. 2. 10. e Mat. 26. 55. f Job 1 12. and 2. 6. g Psa . 78. 50. He weigheth a path to his anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Joh. 19. 11 i Esa . 9. 13. k Mat. 10. 29. l Psal . 91. 5. Lam. 3. 12. m 1 King. 22. 24. 1. The Testimony of the godly . n Job 1. 21. o 2 Sum. 16. 11 p Psal . 12. 4. q Psal . 17. 13. r Mat. 8. 9. 2. The Testimony of God himself . s Esa . 45. 7. t Esa . 9. 13. u Amos 3. 6. w Deut. 28. 21 , 22. & 7. 15. x Esa . 40. 15. y Ver. 17. z Ver. 12. Victriae causa Deo placuit , sed victa Catoni . Carncades , said it was the misery of Athens , that what wise men debated , fools judged of . a Esa . 55. 8 , 9 b Exo. 21. 13. compare Deut. 19. 5. c 1 King. 22 28. d Verse 34. e Eccl. 9. 11. f Luk. 10. 3●… g Jam. 1. 12 , 13. h 1 Sam. 6. 9. i Esa . 9. 13. 1. What is not meant by this dumbness . k Verse 8. l Verse 10 , 11. m Psal . 22. 1 , 2. n Jam. 5. 13. o Hos . 4. 1 , 2. p Psal . 32. 3. q Verse 5. r Lam. 3. 28 , 29 s Ver. 40 , 41 , 42 t Ver. 11 , 12. u Micah 6 : 9. Gualter in loc . ut & Mercerus w Amos 6 : 10. Large Annotat x Job 21. 16. y Vers . 7. 2. What is meant by this dumbness . z Psal . 14. 1. a Mat. 4. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Esa . 57. 20. c Job 1. 22. d 2 Pet. 2. 15. e Rom. 9. 20. f Psa . 22. 1 , 2 , 3. g Esa . 53. 7. — quid tot durasse per annos Profuit immunem corrupti moribus aevi ? Hoc solum longae pretium virtutis habebis ? Lut ▪ h 2 King. 6. 33. i Psa . 73. 13. Verse 22. Job 2. 9. m Verse 8 , 11. n Psa . 7. 3. o Tit. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non responsatores . B. z. p 1 Pet. 2. 18. q Mic. 6. 9. r Psa . 85. 8. s Psa . 94. 12. Vexatio dat intellectum . t Jer. 2. 19. u Jer. 50. 6. w Mic. 2. 10. w Job 6. 24. x Job 34. 32. y Job 29. 21. z Mar. 7. 37. a Esa . 39. 8. Ac veluti magno in populo cum saepe coorta est Seditio — Tum pietate gravem — Virg. b Mat. 14. 27. c Mat. 14. 32. Quemadmodum in domo Jairi tibicines carmina sunebria quidem canebant , Christus autem solus mortuum excitabat : sic scientiae humanae multa quidem utiliter monent , &c. at Theolegia solus , &c. d Rom. 1. 21. e Job . 13. 4. f Hos . 6. 1. 1. Eli. g 1 Sam 3. 11 , 12 , 13. h Verse 18. 2. Job . i Job 1. 21. k Job 38. l Job 40. 4 , 5. 3. David . 4. Christ . m Luke 22. 44. n Joh. 18. 11. o Mat. 26. 39. Use . Lib. 1. Epist . 12 Proinde ad hibe solatia mihi : non haec , senex erat , infirmus erat ( hoc enim novi ) sed nova aliqua , sed magna quae audierim nunquam , legerim nunquam . Nam quae audivi , quae legi , sponte succurrunt , sed tanto dolore superantur . p Job 41. 29. Tantum quisque scit , quantum memoria tenet . q 1 Sam. 21. 9. r Job 42. 5 , 6. s 2. Cor. 7. 10. t Psa . 119. 71. u Esa . 35. 6. w Psa . 94. 12. x Psa . 119. 71. y 1 Tim. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. z Job 9. 4 , 5. a Verse 12. b Eccl. 8. 4. c Prov. 20. 2. d Psal . 66. 5. e Luke 1. 52. f Lam. 4. 5. Job 33. 13. Azor. Inst . Mor. pars . 3. p. 47. &c Lessius de Attrib . p. 126. f Heb. 1. 3. g Joh. 11. 36. h Rev. 4. 11. i Mar. 17. 37. k Deut. 32. 4. l Job 38. 2. m Job 42. 6. n Job 40. 5. Lam. 3. 39. o Gal. 6. 7. p Lev. 26. 23 , 24. q Lev. 26. 24. r Job 11. 6. s Mar. 9. 48. t Lam. 3. 22. u Job . 9. 4 , 5. w Jer. 44. 28. x Job 34. 33. y Esa . 45. 9. z Heb. 12. 8 , 9. a Joh. 18. 11. Mar. 16. 18. b Psa . 91. 10. Socrates , ut habet Epictet . cap. 79. Mala paenalia non suat vere mala , quia fluunt à summo bono , erant in summo bono , & ducunt ad summum donum . c Rom. 8. 28. d 2 Cor. 4. 6. e Heb 12 10. f Joh. 13. 7. The Latines call prosperous things res secundas ; because they are not to be had till afterward . They that know no sorrow , usually know no God. Oratio sine malis est sicut avis sine alis . g Mar. 9. 49. h 1 Cor. 11. 32. i Judg. 14. 14. k Heb. 12 , 9 , 10 Themistocl . l John 17. 3. m Jer. 9. 24. n Mic. 6. 6 , 7. o Job 6. 2 , 3. o Mat. 9. 2. p Job 15. 11. Sermo non valet● exprimere , Experimento opus est . q 1 Cor. 2. 9. r Rom. 8. 18. Nec coelum , nec Christus patitr hyperbolem . s Heb. 13. 6. t Esa . 43. 2. Nos imperaro volumus , nobis imperari nolumus . Said Anastas . to Hormisd . u Lam. 3. 33. w Psa . 119 75. x 1 Pet. 1. 6. y Pro 22. 15. z Jer. 9. 7. a 1 Cor. 10. 13. b Lam. 1. 12. c Job 1. 21. d 1 Sam. 16. 19 d Luke 2. 49. cum . 51. Mr. A. † The Assemblies shorter Catechism . Prov. 22. 15. Job 11. 12. — Laudes sive tuas in Christo , sive magis in te laudes Christi . Aug. ad Valer. Com. Object . Answ . 2 Thes . 1. 8. Notes for div A30620-e9770 Dru. in Na. 
A32022	----	The happinesse of those who sleep in Jesus, or, The benefit that comes to the dead bodies of the saints even while they are in the grave, sleeping in Jesus delivered in a sermon preached at the funeral of ... Lady Anne Waller, at the new church in Westminst[er], Oct. 31, 1661 : together with the testimony then given unto her / by Edm. Calamy ... Calamy, Edmund, 1600-1666. 1662 Approx. 92 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A32022 Wing C255 ESTC R1658 13070138 ocm 13070138 97111 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32022) Transcribed from: (Early English Books Online ; image set 97111) Images scanned from microfilm: (Early English books, 1641-1700 ; 409:21) The happinesse of those who sleep in Jesus, or, The benefit that comes to the dead bodies of the saints even while they are in the grave, sleeping in Jesus delivered in a sermon preached at the funeral of ... Lady Anne Waller, at the new church in Westminst[er], Oct. 31, 1661 : together with the testimony then given unto her / by Edm. Calamy ... Calamy, Edmund, 1600-1666. [8], 32 p. Printed by J.H. for Nathanael Webb ..., London : 1662. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Waller, Anne, d. 1661. Funeral sermons. Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 SPi Global Rekeyed and resubmitted 2003-02 Emma (Leeson) Huber Sampled and proofread 2003-02 Emma (Leeson) Huber Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE HAPPINESSE Of those who Sleep in Jesus , OR , The Benefit that comes to the dead bodies of the Saints even while they are in the Grave , Sleeping in Jesus . Delivered in a SERMON Preached at the Funeral of that Pious and Religious Lady , the Lady Anne Waller , At the New Church in Westminst . Oct. 31 , 1661. Together with the Testimony then given unto her . By Edm. Calamy , B. D. and Pastor of Aldermanbury . Rev. 14.11 . And I heard a Voyce from heaven , saying unto me , Write , blessed are the dead which die in the Lord , from henceforth , yea , saith the Spirit , that they may rest from their Labours , and their Works do follow them . John 11 11. Our Friend Lazarus sleepeth , but I go that I may awake him out of Sleep . Upon which words St. Austin saith . Domino dormiebat qui eum tantá facilitate excitavit de Sepulchro , quanta tu cx citas dormientem de Le●to , hominibus autem mo●taus erat , qui eum suscitare non poterant . 1 Thes. 4.16 . The Dead in Christ shall rise first . London , Printed by I. H. for Nathanael Webb , at the Royal Oak in St. Pauls Church-Yard , near the little North-Door , 1662. Royall Oake printer's or publisher's device To the RIGHT WORSHIPFUL , S r WILLIAM WALLER . Sir , IT hath pleased the wise God , & your heavenly Father , to exercise you with variety of sad Providences , & to train you up for himself and his Kingdom , by many Troubles and Afflictions . It hath alwaies been his Method to prepare his Children by light and moment any crosses , for a far more exceeding and eternal weight of Glory , and by imbittering the pleasures of this world , to sweeten the delights of a better This , Sir , hath been your Portion , And I doubt not but you have learned , and are instructed by God in whatsoever state you are , therewith to be contented , and are made able to say with David , It is good for you that you have been afflicted . This last Trial was one of the sorest that ever yet betided you , being the loss of so Precious a Lady , so sutable a Wife , full of so much Goodness and Prudence . But when you consider , that your Losse is her Gain , that she is taken away from the evil to come , that she is not lost , but gone before to her Father , and your Father , to her God , and your God ; that her Soul is at rest in Abrahams bosom , and her body , even while in the grave , asleep in Iesus , and who it is that hath taken her from you ; this doth much allay the immoderateness of your sorrow , & enables you to say with holy Iob , The Lord giveth , and the Lord taketh , blessed be the Name of the Lord ; and with holy David , I was dumb , I opened not my mouth , because thou didst it . There are three great Truthes , which if well digested , will prove heart-quieting , and compose the Spirits of Gods people , and make them calm and satisfied in the worst of daies and dangers . 1. That all the Providences of God , though never so dark and m●sterious , and seemingly contrary to his Promises , shall all of them at last concur to the fulfilling of his Promises ; For we know that all things shall work together for good to those who love God. 2. That sanctified Afflictions are great blessings , and that Correction , when joyned with Instruction , is a certain Character of Election . That God had one Son without sin , but no Son without Sorrow ; That Afflictions are Divine Touchstones , to try the truth and strength of our Graces , Divine Furnaces , to purge out the Drosse of our sins ; Divine Files to pare off our spiritual Rust , and Divine framing Houses , to dress us , and make us fit for Heaven . 3. That Iesus Christ hath altered the Nature of Death , and made it a Gate to everlasting Life . That Christ hath sanctified , sweetned , purchased , conquered , and disarmed Death , so as it is now become the best Friend we have next to Iesus Christ. For we shall never be free from sin , nor perfected in Grace , nor see God Face to Face , till we die . This last grand Truth is made out fully in the ensuing Sermon , wherein also is shewed the Benefit that the Bodies of the Saints obtain while in the Grave , by sleeping in Iesus . Many Sermons tell us the Advantage that the Soul reaps by death , but this will discover what our vile Bodies gain even while they are rotting in the Grave . Sir , It was your desire it should be made publick , and out of pure obedience so it now is . For there is nothing in it that is elaborate , and more then ordinary , or that renders it worthy the perusal of a judicious Eye . But the Testimony given of your Noble Lady , as it is true , so ( I conceive ) it is worth reading and imitating , and may well be called a Looking-Glasse for Ladies to dress themselves by every Morning . It will teach them to make Religion their Business , and to spend more time in decking their Souls with Grace , then their Bodies with vain Attire , that a Neck-lace of Graces , is more worth then a Neck-lace of Pearles . St. Hierom writes much in commendation of many Holy and Religious Ladies , living & dying in his dayes , and proposeth them as Patterns to others for their Imitation . In like manner , I thought meet to propound the example of your most Excellent Lady , which if well followed in those things wherein she was praise-worthy , will without doubt bring us to everlasting Happiness . The Lord give a Blessing to what is said in the following Discourse , and make up to you in himself , what you have lost in the want of your Dear Consort , and be your Comforter and Counsellour in all Conditions . So Prayeth , Your Servant in the Work of the Lord , Edm. Calamy . THE HAPPINESSE of those who Sleep in Jesus , OR , The Benefit that comes to the dead Bodies of the Saints , even while they lie in the Grave , Sleeping in JESUS : 1 THESS . 4.14 . — Even so them also which sleep in Iesus , will God bring with him . _●N the former Verse , the Apostle perswades the Thessalonians not to mourn immoderately for the Saints Departed . He doth not forbid them to mourn , but not to mourn without measure . Religion doth not abolish natural Affections , but only mode 〈…〉 hem . Grace doth not destroy , but rectifie Nature ; it dep 〈…〉 ot of sense , but teacheth the right use of Senses . And he b 〈…〉 divers Arguments to diswade us from immoderate M 〈…〉 ning . Because this would bewray our Ignorance of the blessed estate of Gods Children after this Life . This is set down , v. 13. But I would not have you to be ignorant , Brethren , concerning them which are asleep . 2. This is to act as hopeless , Heathens , not as Christians . This is put down in the same Verse , — That ye sorrow not even as others , that have no hope . Though Heathens who have no hope of a better Life after this , do mourn immeasurably , yet this doth not become Christians , who have hope in death , and who believe the Life Everlasting . 3. Because the death of a Saint is not an utter Extinction , and abolition of the man , but only a quiet and comfortable sleep . Verse 13 , 14. 4. Because they are so far from being abolished , and utterly extinct , that they are asle●● in Iesus . They are , even while they are in their Graves , at rest in the Arms of Jesus . The Greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that sleep by Jesus . But as Grotius observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is taken , Rom. 4.11 . 1 Tim. 5.14 . And so it is expressely said , v. 16. of this Chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dead in Christ. And also , 1 Cor. 15.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They that sleep in Christ. 5. Because at the great day of Judgment , they shall be raised from out of their Graves , and raised to the resurrection of Life , and raised by the power of God , and by vertue of their Union with Christ , v. 14. For if we believe that Iesus died , and rose again , even so , them also which sleep in Iesus , God will bring with him . Even so , That is , as Christ died , and rose again , so shall all that are dead in Christ , rise again , by vertue of their Membership with Christ ( For if the Head be alive , the Members must live also ) and by the Power of God. The same God that raised Christ from the dead , will raise all that are united to him , and bring them with him at the dreadful day of Judgment . 6. Because Christ will carry all his Saints whom he shall raise , up into Heaven with him , where they shall be for ever with the Lord , in perfect Happiness . The Text that I have chosen contains three of these Arguments , which I shall sum up in these three Doctrinal Conclusions . Doct. 1. That the death of a Saint is nothing else but a quiet , comfortable , and blessed sleep . Doct. 2. That the bodies of the Saints , even while they are in their graves , are asleep in Iesus . Doct. 3. That Iesus Christ will raise the dead bodies of the Saints , and joyn their souls to them , and bring them with him to judgment , and then carry them into heaven , where they shall be ever with the Lord. Doctrine 1. That the death of a Child of God is nothing else but a quiet , comfortable , and happy sleep . For the understanding of this I shall answer to three Questions . Quest. 1. What part of a Child of God is it that sleepeth when he dieth ? Ans. There are some who say , That the soul sleepeth as well as the body , and that when a man dies both Body and Soul lye asleep till the Resurrection . And this they prove from the example of Stephen , because it is said of him , That he fell asleep . But still the question is , What part of Stephen fell asleep ? Not his Soul : For he commends that into the hands of Christ ; Lord Iesus receive my Spirit . And he saw the heavens opened , and the Son of Man standing on the right hand of God ready to receive his Soul immediatly . It was the Body of Stephen fell asleep , but his Soul was presently received by the Lord Jesus into heaven . When a man dies , his body returns to dust from whence it came , but the soul returns to God who gave it , either to be judged to everlasting happiness , or everlasting misery . Indeed , In one sence the soul may be said at death to fall asleep , that is , It is at rest in Abrahams bosome : But it is not asleep in the Anabaptistical and Socinian sence , so as to lie in a dead Apoplexy or Lethargy ▪ neither capable of joy or sorrow , of happiness or misery till the Resurrection . This is a most uncomfortable and unscriptural opinion . When St. Paul desires to be dissolved and to be with Christ , he doth not desire to lye asleep till the Resurrection , and neither to see , know , or enjoy Christ , but to be made happy with him , and by him . When Christ promised to the penitent Thief , That that day he should be with him in Paradice ; his meaning was , That he should enjoy unspeakable pleasures with him . Thence the Jews write upon the graves of their dead friends , Let their souls be gathered in the Garden of Eden , Amen , Amen , Amen . Selah . The Souls under the Altar , of them that were slain for the Word of God , and for the Testimony which they held , are not in a dull Lethargy without sence or understanding , but cry with a loud voice , How long , O Lord , holy and true , dost thou not judge and avenge our bloud on them that dwell on the earth , &c. The Souls of just men made perfect in heaven are not asleep , but enjoy Coelestial felicity . And the soul of Lazarus was immediately upon his death received into Abrahams bosome , and filled full of consolation . Polycarpe , that ancient and stout Champion of Jesus Christ , when he was at the Stake , amongst many other excellent words which he uttered , this was one , That his soul should that very day be represented before God in heaven . The truth is , This opinion of the Soul-sleepers is as pernicious as the opinion of those who say , That the Soul dies with the Body , and riseth with the Body . For this sleep must be either Natural , or Metaphorical ; Of the first the Soul is not capable , and the second is nothing else but Death it self . Therefore Calvin , in his Book written on purpose against these Hypnologists , saith excellently , They that say , that the soul lives when out of the body , and yet deprive it of all sense and understanding , do feign to themselves a Soul which hath nothing of a Soul in it , and divorce the Soul it self from it self : For the nature of the Soul , without which it cannot any way consist , is to have motion , sence , and understanding . And as Tertullian saith , That Sence is the very soul of the Soul. So much in answer to the first question . Quest. 2. Is not the death of a wicked man called a sleep as well as the death of a Saint ? Answ. This cannot be denied . It is said of Baasha , Omri , and Ieroboam , who were three wicked Kings , that they slept with their Fathers . But then I answer : 1. That this is but very seldome used . 2. That the death of an ungodly man , though it be a sleep , yet it is not a quiet , and comfortable , but a disquietting and terrifying sleep . As Nebuchadnezzar was much troubled in his sleep , and , as many sick men have very unquiet sleeps , so as they are more sick when they awake than before they slept , so is it with a wicked man. Both good and bad ( saith St. Austin ) sleep at death ; But it fares with them as with those who dream in their sleeps : Some dream of things delightful , and are comforted : Some of terrifying things , insomuch as when they awake they are afraid to sleep again , left their terrifying dreams should return . So ( saith he ) every man sleeps at death according to the condition of the life he hath led , and accordingly riseth and is judged . The Souls of good and bad at death have different receptacles ; The good have joy and happiness : The wicked , misery and torment . The Soul of the wicked goeth immediately to Hell , where it hath little list to sleep , and his body lieth asleep in the grave . But how ? Even as a Malefactor that sleeps in Prison the night before he is executed , but when he awakes he is hurried and dragged to execution . So the wicked man falls asleep at death , but when he awakes , he awakes to everlasting damnation . But a Child of God , when he sleeps the sleep of death , he sleeps in the arms of his Eldest Brother , and when he awakes , he awakes unto everlasting happiness . Quest. 3. In what particulars may the death of a Child of God be compared to sleep ? Answ. I have already in a Sermon printed ( without my knowledge ) given thirteen resemblances between death and sleep , and therefore must of necessity here omit them lest I should seem actum agere . At the present I shall only mention these two . 1. The death of a Child of God is called a sleep , because he is thereby layed to rest . The Scripture calls their graves , their beds of rest . And the Apostle tells us , That they which dye in the Lord rest from all their labours . They are at rest from all corporal and spiritual evills . First , From all corporal evills . 1. From all sicknesses , diseases , pains , and all other bodily infirmities . Death is that great Physitian which will cure Gods people of all diseases at once , and for ever . Thus the blind and lame man said one to the other at the Stake : Bishop Bonner will cure thee and me this day . 2. From all worldly griefe and sorrow . For at death all tears shall be wiped from their eyes , and there shall be no more sorrow , Rev. 21.4 . 3. From all laborious and painful employments ; Martha shall have no more need to complain of Mary , nor shall the Prophets of God waste their bodies by preaching . Ipsa cessabunt misericordiae spera ubi nulla erit indigentia , nulla miseria . 4. From all the wrongs , injuries , and persecutions of the wicked world . In this life they are mocked , scoffed , and persecuted , but when death comes , they are like a man above in the upper Region , where no winds nor storms can come . 5. From the evils to come upon the wicked world . Thus St. Austin was layed to rest immediately before Hippo was taken by the Vandals . Luther , before the Wars brake out in Germany , and Paraeus before Heidleburgh was sack'd by the Spaniards . Secondly , From all spiritual evils . 1. From the hurt of the Devil and his temptations . Death puts them above his reach , so as he shall not be able to hurle one fiery dart any longer at them . 2. From evil company , and evil examples . In this life the Wheat are mingled with Chaff and Tares , and cannot but hear the name of the Great God blasphemed and dishonoured , which is a great vexation to them , as it was to Lot in Sodom . But at death they shall be separated from all chaff and tares , and shall never hear God dishonoured any more . 3. From Divine desertions . In this life God many times withdraweth the light of his countenance from his sinning Children , which is more terrible to them than death it self : For if his loving kindness is better than life , then his frowns are worse than death . But after death the light of Gods countenance shall shine perpetually upon them , and never admit either of a cloud , or Eclipse . 4. From the very being and existence of sin . The death of the body frees them perfectly from the body of death . Death drieth up the bloudy issue of sin , root and branch . As sin at first begat and brought forth death , so death at last destroyes sin , as the worm kills the tree that bred it . Therefore St. Austin saith , Plus restituitur quam amittitur . More is restored to a Child of God than he lost in Adam : For Adam had only a power not to sin , but he by death hath an impossibility of sinning . Sin was Obstetrix mortis , a Midwife to bring death into the World , and death is Sepulchrum peccati , a Sepulchre to bury sin in . Insomuch as death is now become not so much the death of the man , as of his sin and misery . Hence it is that our burying places are called by the Greeks Dormitories , or sleeping-places , and by the Hebrews , The houses of the living . 2. The death of a Child of God is called a sleep , propter spem resurrectionis . To intimate unto us the assurance of a Resurrection . Thus Christ saith of Lazarus , Our friend Lazarus sleepeth , but I go that I may awake him out of sleep . Death is nothing else ( saith St. Chrysostome ) but a temporary sleep . Sleep is a short death , and death a longer sleep . As he that goeth to sleep , sleeps but for a certain time , and awakes in the morning out of sleep : So he that sleeps the sleep of death , when the Trump of God shall found , shall awake , & arise out of his grave as out of his bed in the morning of the Resurrection : St. Austin saith , That the Scripture saith of those that are dead , that they are but asleep , because of the certain hope of a Resurrection , by which they shall speedily be awakened from the sleep of death , and raised out of their Sepulchres as out of their beds . Hence it hath formerly been , and still is a godly custom amongst Christians when any of their religious friends die , to say of them , They are not dead , but Obdormi●nt in Domino , They are asleep in the Lord. And this they do for the comfort of their Relations , and to create in them a contempt of this present life , and a sure and certain hope of a Resurrection unto life everlasting . Before I make use of this , I shall speak something to the second Doctrine . Doctrine 2. That the bodies of the Saints , even while they are in their graves , are asleep in Iesus — They that sleep in Iesus . This is a very excellent and singularly comfortable expression , worthy to be seriously weighed and considered . For the understanding of it I will shew , First , What it is to sleep in Iesus . Secondly , What glorious benefits and advantages come to the bodies of the Saints by this priviledge . 1. What it is to sleep in Iesus . This expression signifieth two things . 1. That a true Saint dieth a Member of Christ , united to him by a lively saith . He is one that abideth in the Faith till the last gasp , and ( as the Apostle saith ) dieth in the Lord ; that is , engraffed into the Lord Iesus Christ. 2. That he doth not only die in Christ , but continueth a member of Christ , and united to him even while he is in the grave . For this Text speaks of all Saints departed from the beginning of the World — So also they that sleep in Iesus ; that is , They that are now in their graves , and are there asleep in Jesus . The like phrase is used , 1 Cor. 15.18 . Then they also which are fallen asleep in Christ are perished . The Apostle speaks of such who had been long in their graves , and yet all that while were asleep in Christ. The bodies of the Saints in the grave , though turned to dust , are yet notwithstanding united to Christ , and Members of his Body ; and though separated from their Souls , yet are not separated from Christ : Even as the Body of Christ , while in the grave , was even then united to his Divine Person . Though soul and body were separated one from the other , yet neither of them were separated from the Divine Person . So the Body of a man in Christ , though separated by death from his Soul , yet it is not separated from Christ. Though it say to Corruption , Thou art my Father , and to the VVorms , Thou art my Mother , and my Sister , yet it may say also to Christ , Thou art my Brother , and to God , Thou art my Father . And therefore the Saints , even while they are in their graves , are said to be Christs , 1 Cor. 15.23 . — Afterwards they that are Christs at his coming . And are said to be dead in Christ , 1 Thes. 4.16 . Not only to die in Christ , but to be dead in Christ ; that is , to continue in Christ even while dead . And that they do so , appears further by these two Reasons : Reas. 1. Because the Union between Christ and a true Christian is spiritual and everlasting . 1. It is spiritual , and therefore needs no vicinity of place to preserve it . A Husband and Wife , a Father and his Child are really united together , though a thousand miles distant . 2. It is everlasting , Hos. 2.19 . I will besroath thee unto me for ever , &c. Herein it exceeds the Union between a Man and his Wife , which is only till death them do part . But the Union between Christ and a true Christian is not separated by death : Once in Christ , ever in Christ , Joh. 8.35 . Reas. 2. Because Death is Christs purchase , and part , of the Saints Ioynture . The Apostle tells the Corinthians , All things are yours , whether Paul , or Apollo , &c. or life or death , &c. and ye are Christs , &c. These words teach us these two lessons : 1. That Death is part of the Saints Magna Charta as well as Life . Death is the Believers rich Portion , and peculiar priviledge . 2. That Christ hath purchased death for his children , as properly as life . He hath made over death for their joynture , and rich portion , as much as Paul , Apollo , or Cephas , nay , as much as heaven it self . Christ hath altered the nature of death , insomuch as that now it is become our best friend next to Iesus Christ : For we shall never be rid of sin , nor perfected in grace , nor see God face to face till we dye . It is become a gate to heaven , an outlet to all misery , and an inlet to everlasting happiness . Now then if Death be Christs purchase , and a part of the Saints Ioynture , without doubt , it doth not separate us from Christ , for then it would be but an ill purchase , and joynture , obtained not for our good , but our great hurt , contrary to the express words of the Apostle , and also contrary to Rom. 8.28 . All things work together for the good of those that love God. Et mors praecipue , and especially Death , as St. Austin saith . The second thing propounded , is , To shew what those glorious benefits and advantages are , which the bodies of the Saints enjoy while they are in their graves asleep in Jesus . For answer to this , you must know , That as soon as ever the soul departs out of the body , the body presently loseth all its beauty and comliness , and becomes a rotten and stinking carkass ; It goeth down to the house of rottenness , to the dungeon of darkness , and is layed in the cold earth , dust to dust , ashes to ashes . And yet even then it hath a six-fold benefit , by being asleep in Jesus . 1. Though the body be turned to dust , yet that very dust is pretious in Gods sight . As the death of the Saints , so also their dust is precious to God. There is a twofold dust that God loves . 1. The dust of Sion . 2. The dust of his Saints . First , The dust of Sion , Psal. 102.13 , 14. Secondly , The dust of the Saints . The golden Ore in the Mine is not so pretious to us , as this golden dust is to God. Iob tells us , That out of the earth comes the dust of gold ; but I may truly say , That in the earth there is golden dust , even the dust of Gods Saints . As Balaam saith concerning the people of Israel , Who can count the dust of Iacob , and the number of the fourth part of Israel ? So may I say , Who can sufficiently express the love that God bears to the dust of Iacob , and to the bodies of his people , while in their graves ? The Apostle tells us , That neither life nor death is able to separate us from the love of God which is in Christ Iesus our Lord. God loves the bodies of his Saints as well as their souls , and their bodies when turned to dust . That very dust is part of Gods election , ( for God hath elected the bodies of his Saints unto eternal life , as well as their souls ) and it is part of Christs Redemption , and the Spirits Sanctification . O what a comfort is this to a dying Child of God! Though all his friends will forsake him when brought to the grave ( the Husband will leave his dear Wife , and the Children their dear Father ) yet God will not forsake him , but go down to the grave with him , and the watchful eye of his providence will be over his dust and ashes . And as Rispah kept the dead bodies of Sauls seven Sons , and spread a Tent over them , so as the birds of the air could not hurt them by day , nor the beasts of the field by night . So will God keep the dead bodies of his Saints , and spread the Curtain of his protection over them , and as he took care of them while they were in the sepulchre of their Mothers wombe , so he will also take care of them while they are in the sepulchre of their Mother earth . He that loved them in Sepulchro uteri , will love them in utero Sepulchri . 2. They that sleep in Iesus have this benefit by it , That Christ by his burial hath sanctified the grave , and sweetned it , and perfumed it , insomuch , that though in its own nature , it be as loathsome prison , a house of rottenness , and a place of terrour ; yet to a man dead in Christ , the nature of it is altered , and to him it is as a soft bed , wherein he is laid down quietly to take his rest , and there to remain asleep , free from all cares , fears , and troubles till the Resurrection of the dead . Though the grave in its own nature be a dreadful place , a stinking charnel-house , and a rotten prison to the wicked and ungodly , where they lye waiting for the Great Assizes ; yet to the Children of God , Christ hath made it a Magazin and Store-house to keep their bodies safe till the great Resurrection . And he hath also made it a beaten and plain way to heaven . Christ Jesus himself went to heaven thorough the grave , and so must we and all the Godly . We must first put off the rags of Mortality , before we can put on the robes of Immortality . To a wicked man , the grave is a thorough-fare to hell , but to a man asleep in Jesus it is a passage to heaven , where Christ is . And if St. Austin was willing to go even thorough hell to Christ in heaven , much more may we be willing to go thorough the grave to him . 3. They that sleep in Iesus have this benefit also , That by their Union with Christ , and by the watchful Providence of God , there is a substance preserved , so as they are not utterly extinct , and annihilated by death , but something of their bodies remain undestroyed . There is nothing utterly , totally , and finally destroyed in a Child of God by death , but sin and misery . The rotting of the body in the grave is but as the rotting of the Corn in the earth , as the Apostle saith , 1 Cor. 15.36 . The Seed is cast into the earth , and there it dieth , and rotteth , but is not utterly extinct , but rotteth in the ground , that it may be quickned again : So the bodies of the Saints rot in their graves that they may be raised again , and made like unto the glorious body of Iesus Christ. And this is another reason why the death of a Child of God is called a sleep , because as a man asleep is not extinct , no more is he in the grave . There is a substance preserved , and as David saith of an afflicted righteous man , that God keepeth all his bones , not one of them is broken : So God keepeth the dust and ashes of his Children , so as they shall not be utterly and totally consumed . Object . But is there not a substance preserved also in the bodies of the wicked ? Answ. It is true , Their bodies are not utterly destroyed , but remain , not by vertue of their Union with Christ , but preserved by the Almighty power of God as a terrible Lord , and severe Iudge , and remain , as in a prison , till the great day of Judgment , in which they shall appear before Christ , and then be condemned to hell . Happy were it for a wicked man if his body were annihilated by death , ( as it were happy for a Traytor if he died in Prison , and escaped hanging . ) But herein consisteth the difference between him and a man asleep in Jesus , A man out of Christ is not properly preserved in the grave , but rather reserved by the power of Christ to be afterwards tormented in hell : But a man in Christ is not only reserved , but by vertue of his Union with Christ , and preserved to enjoy Eternal glory with their souls at the Great Day of Judgment . 4. He that sleepeth in Jesus hath this benefit also , That though his body lieth rotting in the grave , yet his soul is all the while in heaven , where it enjoyeth the glorious presence of God , and of his Saints and Angels : I say , his soul , which is his best half , which is the Man of man , is in heaven . Indeed , his body , which is but as the Box and Carkass , is in the grave ; but the substance and Iewel is in heaven . Object . What benefit doth the body in the grave gain by his souls being in heaven ? Answ. I gains this double benefit : 1. If his Soul be in heaven , it is certain the Body will come thither at last : For it is but as the shadow to the substance , and if the substance be in heaven , the shadow will undoubtedly follow . 2. Though the Soul be in heaven , yet it can never be perfectly and compleatly happy till it be reunited to the Body . For God made the soul to be the form of the body , and to dwell for ever in it : And if it had not been for Adams transgression , the body and soul should never have been separated . This separation is the fruit of sin , and therefore the soul in heaven hath appetitum unionis , a desire to have this breach made up , and to be united again to his body , because he shall have a more perfect and compleat being with it than without it . The Scripture tells us , That it waits for the redemption of his body , and that it prayeth that God would accomplish the number of his Elect , that so they may again be joyned to their bodies , and have Coronam perfectam & publicam , a publick and perfect Crown of glory . The souls in heaven ( saith Bernard ) pray for their bodies in the grave ; They are not like the chief Butler , who forgat Ioseph when he was restored to his former dignity . They remember they have bodies still in the grave , which were companions with them in the service of God , in Prayer , and Fasting , and suffering afflictions for Christ. And they know , that by reunion with them their happiness will be much increased ; and therefore they cannot cease pra●ing for them , and Christ will in due time come in glory to raise them up unto everlasting life . A fifth benefit that accrueth to the body that is asleep in Jesus , is , That Christ himself cannot be perfect till it be raised from the dead . As a natural body cannot be perfect without all its members , no more can Christ mystical , as head of his Church , be perfect till every member of his body be glorified . Therefore it is said , Eph. 1.23 . That the Church is the fulness of him who filleth all in all , which is to be understood of that voluntary condition , whereunto Christ hath subjected himself in being the Head of the Body , that is , his Church . So that as a natural body is maimed and imperfect if the least member be wanting : So is Christ , as Head of his Church , maimed and imperfect till all the bodies that are asleep in Iesus be reunited to their souls , and received into glory for ever with Christ. Lastly , The body by being asleep in Iesus , hath this great benefit , That though it lieth rotting in the grave , yet it resteth in hope . This was Davids comfort , Psalm 16.9 . Therefore my heart is glad , and my glory rejoyceth , my flesh also shall rest in hope . There is not a member of Christ , but when he is breathing out his last breath , may use Davids words with Davids comfort — My heart is glad , my glory rejoyceth , and my flesh also ( which is shortly to be put into the grave ) shall rest in hope , in a forefold hope : 1. That it shall rise again . 2. That the same body shall rise . 3. That it shall rise by vertue of its Union with Christ. 4. That it shall rise to glory everlasting . And this leads me to to the third and last Doctrine . Doctrine 3. That Iesus Christ will raise the dead bodies of those that sleep in him , and raise them as their Head and Saviour , and bring them with him to Iudgment , and then carry them into Heaven , where they shall be ever with the Lord. All these particulars are comprehended in the words of the Text — God will bring with him . But before he brings them , he must first raise them . The bodies of the Saints shall not alwaies dwell in the dust ; therefore the Prophet Isaiah calls upon them to awake and sing , Awake and sing , ye that dwell in dust . A strange expression ! Is there any cause of rejoycing for those who dwell in dust ? Yes ; Awake and sing ye which dwell in dust , for the Earth shall give up the dead which are in it , and the Sea also . As the Whale cast up Ionah on the shoar , so shall the Sea cast up her dead . When Ionah was swallowed up by the Whale , one would have thought he had been utterly lost , yet God did but speak a word to the Whale , and he cast him on the dry land . The grave to an Atheistical eye is like the belly of the Whale ; and an Atheist is ready to think , that the Child of God is utterly lost . But when the Trumpet shall sound , and the Arch-Angel speak the word , the Whale shall cast up Ionah ; the Sea shall give up her dead , and the Earth also , for they are but Gods Stewards , unto whom he hath betrusted the bodies of his Saints , and when God calls them to give an account of their Stewardship , they will give in a most faithful account , and will not leave one body behind . They are but tyring-houses or with-drawing rooms for a while ; they are but sleeping-places . And as a man when he goeth to sleep hopeth to awake again in the morning ; So do the Saints of God fall asleep by death with a sure and certain hope of a Resurrection from the dead . So then , All that sleep in Jesus shall rise again . And they shall arise with the same bodies , ( the same for substance , though not for qualities ) otherwise it were no Resurrection , but a new Creation . Christ tells us , That all that are in the graves shall hear his voice , and shall come forth . The Apostle tells us , That this mortall body shall put on immortality , and this corruptible body shall put on incorruption . This was Iobs comfort upon the dunghill , That with these very eyes he shoould see his Redeemeer . And it cannot stand with Gods Justice , that one body should sin , and another be condemned , and one body serve him , and another be crowned . The same body then shall rise . And rise by vertue of its union with Christ. This is hinted in the Text — For if we believe that Iesus died , and rose again , even so them also which sleep in Iesus will God bring with him . By the same power by which Christ raised up himself , by the same power he will raise all that are by the Spirit united to him : For he is the Husband of his Church , and the Husband will raise his Spouse . He is the Shepheard and King of his Church , and the Shepheard will raise his Sheep , and the King his Subjects ; and therefore he is called the first fruits of them that sleep . As the first fruits did sanctifie the whole lump : So by Christ's Resurrection all that die in the Lord are sanctified unto him , and assured of their resurrection by him . And it is said , As in Adam all die , even so in Christ shall all be made alive ; that is , all that are in Christ shall be raised by the power of Christ , as their Head , and as their Merciful Saviour and Redeemer . If the Head be above the water , the Body cannot be drowned , but will rise after it . And let me add . It shall rise after a most Glorious manner ; It is sown in Corruption , but it shall be raised in Incorruption . It is sown in dishonour , but it shall be raised in Glory . It is sown in weakness , but it shall be raised in power . It is sown a natural Body , but it shall be raised a spiritual body . For Jesus Christ in his Incarnation assumed our Bodies , as well as our souls , and at his Death , suffered for us , in his Body , as well as in his Soul. Our Bodies are united to him , and Members of him , Temples of the Holy Ghost , and Instruments in his Service , as well as our Souls . And therefore he will glorifie our Bodies , as well as our souls , and make them like unto his own Glorious Body . It is impossible to set out all the Glory that God will bestow upon the bodies of his Saints , at the great Resurrection . Eye hath not seen , nor ear heard , neither hath in entred into the heart of man to conceive what God hath prepared , even for the bodies of those that love him . Some part of this Glory I have discovered already in a Funeral Sermon in Print , and therefore shall now forbear to mention it . The Bodies of the wicked shall come out of their Graves , as out of their Prisons , as so many Malefactors , to appear before an Angry Iudge . They shall come out of their Graves , as the chief Baker did out of Prison , to be executed in Hell for ever . They shall rise with great Fear and Trembling , and shall call to the Rockes and Mountains , to hide and cover them from the wrath of the Lamb. But the Bodies of those who sleep in Jesus , shall rise out of their Graves , as out of their Beds , with great Ioy and Rejoycing . They shall come out of their Graves , as Ionah out of the Whales Belly , as Daniel out of the Lions Den , as the Chief Butler , who came out of Prison , to be restored to all his former Dignities , and as Ioseph , who after his Release out of the Go●l , was made Lord of Egypt . So shall the Bodies of the Saints be raised out of their Graves , to be made like unto the Angels , and to have their Faces shine like the Sun in the Firmament , and to be crowned with everlasting Glory . Now the Dead in Christ , thus raised , Christ will bring with him , at the great and dreadful Day of Judgment , and he will cause them to sit with him in his Throne , as he sits with the Father in his Throne , Rev. 3.21 . and he will advance them to be Iudges of all the wicked and ungodly , and not only of wicked men , but of the wicked Angels ; I say to be Judges , as coassessors with Christ , and Approvers of his Sentence . This is a high Preferment , not proper ( as the Papists think ) to the Apostles , and such who have left all for Christ , but common to all the Saints of God , who are such indeed and in Truth . I deny not , but that the Apostles shall have eminentiorem Thronum , a more eminent degree of Glory then other Saints . But yet this Honour of judging the world , is common to all Saints , to the least , as well as to the greatest . They that now are judged and condemned by the wicked of the world , shall one day , sit with Christ in his Throne , and judge their Iudges , They that are now tempted , buffeted , and somtimes foy●ed by Satan , shall one day be Judges of him and all his Angels . Now after the Day of Judgment is finished , Christ will carry up all that sleep in him , with himself into Heaven , where they shall be ever with the Lord in perfect Happiness . So much for the explication of the three Doctrines . Use 1. Let us not mourn immoderately for the death of our Godly Friends and Relations . This is the Use which the Apostle would have us to make . Mourn we may , but not as the Heathen , who have no hope . Let us remember , that the death of a Child of God is nothing else but a comfortable and blessed sleep ; that he goes to the Grave , as to his Bed , and there lieth free ( as a man asleep ) from all Cares and Troubles , and at rest from all his Labours , that even while he is in the Grave , he is asleep in Iesus , and there continueth a Member of his Body ; that his very dust is precious in Gods sight , and part of Gods Election , Christs Redemption , and the Spirits Sanctification . That by vertue of its Union with Christ , his body while in the Grave , is not utterly extinct , but there is a Substance , not only reserved , but preserved , to be raised to everlasting Glory . That Christ hath so perfumed the Grave , as that it is nothing else to him , but as a Tyring-house , and withdrawing-Room . In a word , that he lieth down in his bed till the Morning of the Resurrection , and then he shall put on stolam immortalitatis , the Garment of Immortality , and his vile body shall be made like unto the Glorious Body of Iesus Christ. Let us comfort one another with these words : Let us not weep immeasurably for those from whom all Tears are wiped away , but let us consider their unspeakable g●in . Death hath put an end to all their temporal and spiritual evils , and opened a door for them to everlasting Happiness . Use 2. Let these Doctrines serve as a Precious Antidote to all the people of God against the fear of Death , and of the Grave . Why should we fear that , which if it should not happen , we should be superlatively miserable ? as the Apostle saith , If we had hope only in this life , we were of all people most miserable ; And therefore when there was a Rumour spread concerning St. Iohn , that he should never die , he himself , Ch. 21.23 . rectifieth the Mistake ; yet Iesus said not unto him , he shall not die . As if he should say , God forbid I should be so miserable , as never to die . Though a man in Christ could live for ever in this world , and be alwaies young , rich and healthful , yet he would account himself most miserable , because while he is here , he is absent from Christ , who is his Life , and from God , who is his Happiness , and full of sin , which is his greatest Burden . And therefore as Iacob rejoyced , when he saw the Chariots which should carry him to his Son Ioseph , so should the People of God rejoyce , when Death approacheth , which will carry them to Christ. And as God said to Iacob , Fear not to go down to Egypt , for I will go down with thee , and I will also surely bring thee up again : So , methinks , I hear God saying to all his Children , Fear not to go down to the House of Rottenness , for I will go with you , and tarry with you , and watch over your dead As●es with the eye of my Providence , and will surely bring you out again , and raise you unto Eternal Glory . Let us not look upon Death , as presented unto us in Natures Looking-Glass , but as it is set down in a Scripture-dress . Nature presents Death in a terrible manner : The Philosopher cals it , of all terrible things , most terrible . Iob cals it the King of Terrors , It is terrible three manner of waies . 1. Because it is a Separation between two dear and ancient Friends , the Soul and the Body , who having lived long together , are very loath to part asunder . There is nothing more contrary to Flesh and Bloud , then the separation of the one from the other . 2. Because it is the Fruit of sin . For the wages of sin is death . Had Adam never sinned , we never should have died ; By one man sin entred into the world , and death by sin , and this makes it terrible . 3. Because of the After-claps of Death . For after Death comes Iudgment , and after Judgment , everlasting Salvation , or everlasting Condemnation . This makes Death very terrible to those who have the guilt of sin upon them unrepented of , and who are under the just fear of Everlasting Burnings , and indeed to all men out of Christ , death is of all terrible things most terrible , as you shall hear in the next Use. But to you that are in Christ , the sting of death is taken away , and it is become of all desirable things , most desirable ; It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle saith ; It is much far better . It is nothing else but a quiet and placid sleep ; a putting off our cloaths and going to bed till the Morning of the Resurrection . Therefo●e Austin saith , That a Child of God should be as willing to die , as to put off his Cloaths , because Death is nothing else to him , but a putting off of his Body ( which is Animae Vestimentum , the souls Garment ) and a departure from Misery to everlasting Happiness , a le●ting the Soul , as a Bird , out of the Cage of the Body that it may flee to Heaven . Death to a Child of God is the Birth-day of Heavens Eternity , a putting off of its Earthly Tabernacle , and a going to a House made without hands , eternal in the Heavens . It is an uncloathing of himself , that he may be cloathed upon with his House which is in Heaven . It is a going to his Fathers House , where he shall enjoy perfect and perpetual Happiness . There are 10 Springs and Fountains of Consolation to a true Saint against the fear of Death . 1. When he dieth , though his Body be laid in the Grave , yet his Soul is immediatly received up into Heaven , his best part is at the Instant of Death blessed and happy . 2. His Body at death doth not die , but only sleepeth ( as Christ said of dead Lazarus ) and is at rest , and is asleep in Iesus , even while it is in the Grave , and is part of that man who is a Member of Christ , and under the Care and Love of God. 3. His Soul , though it be in Heaven , can never be perfectly and compleatly happy , till his Body be joyned to it . 4. Christ himself , as he is the Head of his Church , can never be perfect till his Body be raised from the dead , and crowned with a Crown of Glory . 5. Christ hath conquered Death for him , he hath not only sweetned and sanctified it , but conquered it , according as it was fore prophesied , — I will ransom them from the Power of the Grave , I will redeem them from Death ; O Death I will be thy Plagues ; O Grave I will be thy Destruction . He hath led Captivity Captive , and death is one of those Captives , as well as the Devil . He hath disarmed Death , and taken away the Sting of it , so as to a man in Christ , death is a Serpent without a Sting . It is like the Viper which skipt upon S. Pauls Hand , which did not at all hurt him . It is like the Brazen Serpent , which though it had the shape of a Serpent , yet it hadnot the Nature of it , but was a healing , not a stinging Serpent . So is death to a Child of God. It is so far from hurting of him , that it is now by Christs death , become his greatest Advantage , and he may triumph over it , and say with the Ap. O Death , where is thy Sting ? O Grave , where is thy Victory ? the sting of death is sin , and the strength of sin is the Law. But thanks be to God , which giveth us the victory through our Lord Iesus Christ. 6. There is this Spring also of Consolation against the Fear of death , because he that hath an Interest in Christ , cannot die suddenly , though he die never so suddenly , that is , though he die never so suddenly in regard of time , yet he can never die suddenly in regard of Preparation . For he is alwaies habitually fitted , and prepared for Death , he is justified by Faith , and sanctified by the Spirit , and is above the hurt of damnation : For there is no Condemnation to those that are in Christ. He hath not his Graces to seek , when he comes to die , which is no little Happiness . 7. He can never die miserable , though he die never so miserably . Though he die upon a Dunghil , or in a Goal , or upon the Gallows , or at a stake , wheresoever , and howsoever he dies , he dies happily . For so saith the Apostle , Blessed are the dead which die in the Lord. They are blessed , though they die upon a dunghil . Though Stephen was stoned to death , yet he died happily ; for while he was stoning , he saw the Heavens opened , and Christ ready to receive him . Though Lazarus was starved to death , yet he died blessedly , because the Angels carried his Soul into Abrahams B●som . Though King Iosiah died in War , yet he died in peace . A man in Christ dieth in the Arms of Christ , and though he dieth never so miserably , as to his outward condition , yet he may sing a Nunc dimittis with old Simeon , Lord , now lettest thou thy Servant depart in peace , for mine eyes have seen thy Salvation . 8. There are 3 Expressions which the Scripture useth concerning death , which are singular Fountains of Consolation against the Fear of it . 1. The Apostle S. Peter cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet. 1.15 . I will endeavour that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after my Decease , &c. Death is nothing else , but an Exodus out of Egypt , unto our Heavenly Canaan . It is not a dying , but a Transmigration , a passage from the Valley of death into the Land of the Living . 2. The Apostle S. Paul cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. 2.23 . I desire to be dissolved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is ( as Grotius interprets it ) That my Soul may return to God from whom it first came . Others say , It is a Metaphor taken from Mariners , who are said to loose from the Haven , when they depart from the shore . Death is nothing but a hoysing up of Sayl ( as it were ) for heaven . 3. Old Simeon cals it A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Now Lord lettest thou thy Servant depart in peace . The Greek Word signifieth a Release , and dismission out of prison . Thus it is taken , Acts 16.35 , Acts 5.40 Luke 23.17 . And it holds forth these two Lessons . 1. That the Soul is in the Body as in a Prison . Therefore the Greek Words for the Body , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vincio . And Petrarch saith , That he that glorieth in the strength of his Body , glorieth in the strength of his Prison . And when Plato saw one of his Scholars overcuriously pampering his Body , he said to him , What do you mean to make your Prison so strong ? The Soul is in the Body as in a Prison , in 3 Respects . 1. Because the Soul is hidden in the Body , as a man is hidden in a Prison . As Plato saith of Vertue , That if a man could see it with corporal eyes , he could not but love it . So may I say of the Soul ; If a man could see the Beauty , Glory and Excellency of it , he could not but admire it , and highly value it . But it is hidden in the Body as in a Prison . 2. Because the Soul is hindred by the Body , and that Three waies . 1. It is hindred from Heaven . For whilst we are in the body , we are absent from the Lord , and we cannot be with Christ , till we be dissolved . And this is truly a Prison wherein a man is absent from his best Friends and Acquaintance . 2. It is hindred from Heavenly Operations . For the Body takes up all the time from the Soul ; as the Lean Kine of Pharaoh devoured the fat , so the Provision for the Feeding and Cloathing of the Body , eats up the time that should be spent about the Soul. It is with the Soul and Body , as it was with Abraham and Lot. Abraham had his Cattel and his Servants , and Lot his , so that the Country was too narrow for them . So the Soul hath her work , and the Body his , and there is hardly time enough for both ; so as the one must needs hinder the other , and they never will be well till separated . The Cloath is too short to cover them both . And this must needs be a great Bondage when the Handmaid shall be preferred before her Mistress , Hagar before Sarah . 3. It is hindred in all its Heavenly Operations . For the Body weigheth down the Soul. As a Bird that hath a stone tied to its Leg , is weighed down that it cannot fly aloft . So is the Heavenly Soul in the best Christian depressed by the Body , that it cannot mount aloft in Prayer and other Holy Exercises . The Soul and Body are like a pair of Scales , the more the one is up , the more the other goeth down . As Sauls Armour was a Burden to David , so is the Body to the Soul. The Body is quickly tired in the Service of God. The Spirit is willing , but the Flesh is weak , like a strong man upon a Jadish Horse , &c. 3. Because the Soul is defiled by the Body , as a man in a Nasty Prison . God gave man a Heavenly Soul , and an Earthly body , that the Heavenly Soul might lift up the Earthly Body towards Heaven : But now it fares quite contrary . Our earthly Bodies have weighed down our heavenly Souls , and made them earthly and sensual . Tamdiu versata est Anima in Tabernaculo , ut ipsa versa est in Tabernaculum . The Soul hath lived so long in a Body of flesh , that it is ( as it were ) fleshified , and bodified . The Soul looks through an eye of flesh , and every thing seems fleshly to it . It is diverted by the Body from its true End. The true End of the Soul is to know God , to love , fear and serve him . But the body diverts the Stream , and turns the Soul to serve men , and to provide for back and belly . And therefore it may fitly be called the Souls Prison . 2. It holds forth this Lesson also , That Death is the Souls Goal-delivery . It is the letting of it loose from its Bonds and Fetters . Its is setting it at Liberty , like a Bird escaped out of a Cage . Now Lord let thy Servant depart ; that is , be set at liberty from the prison of my body . 9. There is this Comfort also against the fear of death , That Iesus Christ is gone to heaven on purpose to prepare a place for the dead bodies of his Saints , and he will come again , and raise them up , and take them to himself , that where he is , there they may be also , John 14.2 , 3. Therefore he is said to go into Heaven as a Forerunner , Heb. 6.20 . Whither the forerunner is for us entred . Now a forerunner supposeth some that are to follow . Christ is entred before , to take up Lodgings for all that are asleep in him , and hath ( as it were ) written their several Names upon their several Lodgings , as is intimated , Heb. 12.23 . To the Church of the first-born , which are written in heaven ; and keeps them empty till they come to Heaven to fill them , as is hinted , 1 Pet. 1.4 . — Reserved for you in heaven . Therefore we are said to fit with him in heavenly places , because he went up to take possession of it for our use , and benefit , and fits there in our Nature , and as our Head , not as a private Citizen of Heaven , but as a Representative of all the Elect of God , and will ere long come down , and take them up to himself , and so they shall ever be with the Lord. 10. The last Spring of Consolation against the fear of death is , That Death will put a perfect and perpetual end to all his Miseries , whether spiritual or corporal ( as I have shewed ) and open a door to infinite and unexpressible happiness for ever and ever . Let these ten Considerations be made use of , as precious Antidotes against the flavish fear of death . Use 3. The woful and miserable condition of those , who die in an unregenerate condition , in their sins unrepented on , and whose bodies lye in the grave ● not asleep in Iesus , but asleep in sin ; to these men death is of all formidable things most formidable . It is a most cruel , biting , and devouring Serpent with eight Stings . 1. To a man out of Christ , death puts an end to all his outward contentments , to all his riches , honours , and pleasures , to whatsoever a wicked man accounts his Heaven , and his happiness ; and this must needs be as a stinging Serpent to him . We read of Micah , that when the men of Dan stole away his Gods , he followed them crying , and they turned back , and asked him what aileth thee ? he answered , ye have taken away my gods , &c. and do you say to me , what aileth thee ? When a wicked man dies he looseth all his Gods , For he maketh his riches , honours and pleasures his gods , and no wonder the memory of death is so bitter to him . 2. It deprives him of all his hopes . For when a wicked man dieth , his expectation shall perish , and the hope of unjust men perisheth . The righteous hath hope in death . His Motto is , Dum expiro , spero . But a wicked mans hope perisheth at death , and gives up the Ghost , Job 11.20 . His Motto is Dum expiro , despero Death puts an end both to his Hopes . Earthly and Heavenly 1. To his earthly hopes A wicked man builds Castles in the air , and promiseth great matters to himself , and saith , as the Rich man , Soul , thou hast much goods laid up for many years , take thine ease , eat , drink , and be merry . But God saith to him . Thou fool , this night thy Soul shall be required of thee : then whose shall those things be which thou hast provided . Death dasheth all his earthly hopes ; and that which is worse , 2. Death dasheth all his Spiritual and supernatural hopes . A wicked man is ready to nourish in himself a presumptuous hope of Heaven , and doubts not but that he shall be saved ; but when he comes to die , all his hopes of Heaven perish , and are as a Spiders web , easily swept away , Iob 8.14 . The Lord rejecteth his vain confidence , Jer. 2.37 . Now this is a misery above expression , for a man to be disappointed of his eternal hopes . 3. Death puts an end to all the sweetness , pleasure and profit that is in sin . There are two things in the Serpent , sin . The speckled black , and the sting in the tail of it . The pleasures of sin for a season , and the eternal pains attending it . A man out of Christ while he is alive and in health , sucks out the carnal sweetness that is in sin , it is as honey to his mouth . But when death comes , the sweetness of sin vanisheth , and nothing remains but the sting and torment of it . Even as a Thief , as long as he is unfound out , lives merrily upon what he hath stolen , but when he is found , and cast into Prison and condemned to be hanged , then he feels nothing but bitterness and sorrow . So it is with a wicked man ; As long as he is in health and in prosperity , he takes great delight and content in sinning , but when he comes to be attached and arrested with Death , then the misery and cursedness of sin appears before him . Then he begins to say , Where is all the carnal pleasure I once took in my sinfull courses ? Nothing now remains but the Sting . Momentaneum quod delectat , aternum quod cruciat . That which delighted me was but momentany , but that which will torment me , is eternal . 4. Death must needs be a stinging Serpent to a man out of Christ , because it puts Conscience into office to wound and torture him . The great design of a wicked man in health is to blind , or bribe his Conscience ; but death puts it into office , and sets it on his proper Throne ; and Conscience once awakened becomes a biting Serpent , and a gnawing worm , never suffering him to be at rest night nor day . Sin is like a piece of wood , which while it is in the water seems very light , floating on the top of it , but when it comes to the shoar , ten men can hardly stir that , which one man before might have carried which way he lifted . While a wicked man is in health and in prosperity , his sins seem light to him , but when he comes to the shoar of Death , then they begin to be heavy , then Conscience , like a Mastive Dog , flies in his face , and his sins appear in their ugly colours , with all the aggravating circumstances , and sting him exceedingly . 5. Death puts an end to Gods patience , to the day of grace and mercy , and to all the means of Salvation . For there is no repenting in the grave whither we are going . This life is a day of grace and Salvation . Now Ahashuerosh holds forth his golden Scepter . Now the Hour-glass of patience is running , the draw-bridge is let down , and the white Flag of mercy is hanged out ; but when Death comes , the white Flag is taken down , the Hour-glass run out , the Draw-bridge taken up , the day of grace and patience at an end . Et qui fluvios sanguinis nunc dabit guttam aqua in Inferno negabit . And he that will now give us rivers of his blood to wash away our sins , will not in Hell give us a drop of water . 6. A man out of Christ hath also this unhappiness , that whensoever he dieth , he dieth suddenly , though he die never so leasurely ; Suddenly in regard of preparation , though not in regard of time , For he dieth like the Foolish Virgins , having his Oyl to buy , his graces and evidences for Heaven to get , which is no little misery . For Death is a time of spending , not geting , whether you consider the Soul , or the Body . And as that man is in a sad condition , as to his outward estate , that hath laid up nothing in health to maintain him in sickness ; So he is in a sadder , as to his eternal estate , that is unprovided at Death of a Stock of Grace , and Scripture Cordials . This man dieth suddenly though he die never so leasurely . 7. He dieth miserably , though he die never so happily ; though in his bed , and in his old age ; though buried in great pomp , yet dying in his sins he is cursed at death , and cursed after death . 8. Lastly , and especially , because Death opens a Door to endless and easeless miseries . It is gaudiorum finis & malorum omnium principium , The end of all his joy , and the beginning of all his misery . If Death were an utter extinction , and annihilation it were not so terrible ; but herein is the terrour of it , because it lets the Soul out of the Prison of the body , to go to the everlasting Prison of Hell. Death is Gods Sergeant to arrest a wicked man , and after arrest to carry him to the Iudge , there to receive the sentence of Condemnation , and after that to be delivered over to the Gaoler , to be carried to the fiery Prison of Hell , there to remain for ever . It deals with every wicked man as it did with Dives , it carrieth him a Tenebris ad Tenebras , from the darkness of sin , to the darkness of Hell. All these particulars shew unto us the woful and miserable condition of those who die out of Christ. Use 4. Let us all labour so to live , that when we come to die , we may be sure to sleep in Iesus . For all the ten forementioned Fountains of consolation , against the fear of Death , belong only to those who sleep in Jesus . Quest. What must we do that we may be made partakers of so great a happiness . Answ. We must do two things . 1. We must labour to get into Christ while we live , and we shall be sure to die in Christ when we die , and sleep in him when in the grave . We must make it not our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not our ultimum , but our primum quaerite . Not our last , but our first and chief work to get out of the Old Adam into the New Adam , out of the root of abomination , into the root of acceptation by a Christ-appropriating Faith. For it is the great office of justifying Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Chrys. saith ) to bring us into the possession of Jesus Christ. We must be willing to part with all our goodly Pearles to buy this Pearle of price . We must account all things but dung and dross ( all creature excellencies , all Church-priviledges , and all civil righteousness ) and suffer the loss of all things that we may gain Christ. 2. We must labour to get a Death-enduring assurance of our interest in Christ. The reason why many of Gods children are so unwilling to die , is , because they do not know their title to Christ , and the happiness of those that die in him . Before Old Iacob knew his Son Ioseph to be alive , he received no comfort by his being alive . Before Mary Magdalene knew the person with whom she discoursed to be Christ , she was not revived by discoursing with him . Before a child of God knows that Christ is his , and hath purchased Death for his great advantage , it is impossible for him to embrace it with comfort . This then is the second work of every good Christian , and the work of his whole life to get a Tribunal proof assurance of his being in Christ. Quest. How may a man know that he hath an interest in Christ ? Answ. By three Texts of Scripture . 1. By 2 Cor. 5.17 . If any man be in Christ he is a new Creature . He that is inwardly and outwardly renewed ( renewed in every part though imperfectly in every part ) may assure himself of his interest in Christ. 2. By Rom. 8.1 . There is no condemnation to them that are in Christ Iesus , who walk not after the flesh but after the Spirit . A man may have flesh in him , and yet be in Christ , but he that walks after the flesh and makes provision for it , to fulfill the lusts of it hath no share in him . But he that walks after the Spirit , and is led by the Spirit , and is spiritually minded , may be assured of his interest in Christ. 3. By Gal. 5.24 . They that are Christs , have crucified the flesh , with the affections and lusts . They that make it their work to crucifie not only the flesh , but the affections and lusts of it , and are alwayes crucifying and mortifying it , are in a Gospel-account esteemed as c●ucifiers of the flesh , and do crucifie it ( desiderio & conatu , though not actu ) in their desires and indeavours , though they cannot while in the body perfectly subdue it ; and may be confident that Christ is theirs , and they are Christs , and that Christ Jesus shall be to them in life and death advantage . THat you may be the better encouraged to make it the work of your whole Life , to gain Christ , and an Assurance that you have gained him ; let me set before you the example of this excellent Lady ( the Lady Anne Waller ) for whose funeral we are here met this night . Of whom I may truly say as Nazianzene of his Sister Gorgonia , That we need not fear lest we should exceed in praising her too much , but rather lest we should be deficient in praising her too little . It is not my custom to speak much in commendation of the Dead ; But something I must crave leave to speak at this time , not so much for her commendation ( for she hath no need now of our Eulogies ) but for our imitation . I shall not at all mention her birth and noble extraction , nor meddle with any thing that concerns her in her natural and civil capacities ; but only speak something about her Piety and Godliness ; which indeed is the truest Nobility . She was ( as Saint Iohn stiles the Lady to whom he wrote his second Epistle ) an Elect Lady ; whether you take Elect , for a choise and pretious Lady , or for one who was elected by God from all eternity unto life everlasting : She was one who made Religion her business , nor ( as some Ladies do ) her Idle hour , but her daily labour : One who sought first the Kingdom of God and his righteousness , making it Her care to walk before God in truth and uprightness of heart , and to keep a Conscience void of offence both towards God , and towards man. She was early conversed to Iesus Christ , and that she continued stedfast in Faith and Holinesse to her lives end , appears by these following Demonstrations . SHE WAS 1. A diligent attender upon Gospel Ordinances , delighting much in the House of God , and preferring the Word of God above her appointed food . A constant Writer of Sermons , and wrote them in her Heart as well as in her Book , and her life was an exact Commentary upon the Sermons she heard . She hath a large Book in Folio written with her own hand , wherein under several Heads of Divinity , she hath registred the Observations of her reading both out of the Scriptures ( which were her delight ) and out of the Writings of our best Divines , and out of her own experiences . 2. Very conscientious in observing the Lords Day . Her custom was after Sermon both in the Morning , and Afternoon to retire into her Chamber , and to call before her her maid-servants , and such boyes as served in the House , to give account what they had heard ; helping their memories wherein they failed , clearing up the sense of what was delivered , wherein it might seem obscure unto them , exhorting and pressing them to be doers of the Word , and not hearers only , concluding all in Prayer with them . 3. Very careful in receiving the Sacrament of the Body and Blood of Christ every Moneth , if she were not hindred by indispensable necessity . And in her preparation thereunto she was most diligent . For help herein she had made a Collection of the best Rules and Directions she could get about that Subject . 4. Taught of God not onely notionally , but experimentally to live by Faith. For she met with many trials in her outward estate , both when a Wife , and when a Widdow . But by Faith in Jesus Christ , she was more than Conquerour over them all . 5. Frequent and constant in her private Devotions , both in praying , reading and meditating at set hours . 6. A fixed Star in the Firmament of Gods Church , not like a little Child tossed to and fro with every Wind of doctrine , but rooted , built up , and stablished in the Faith , and in the Orthodox Truths of Christian Religion . 7. Abundantly charitable to all in want and necessity , especially to such who feared God , and had his Image upon them . Yea she was ready ( as the Apostle saith ) even above her ability , to distribute to the Necessities of the Saints . For being advised by a Friend , ( who well approved of her Gracious temper and frame of Spirit ) to take care of her self , and to remember her debts , and other occasions she had to discharge , she did with much Affection and ●ears s●y , That she could not eat her Bread with comfort , while the Servants of God were in hunger and nakedness . 8. A Lover and Honourer of pious and painful Ministers . Upon the Close of the Late unhappy Wars , so soon as she had a Liberty to return to her Estate and place of Adobe near Oxford , and when her Estate ( through the Calamity of those times ) was at a low ebbe , the first thing she did , was more then she could well do , her poverty abounding unto the Riches of her Liberality ) to provide and maintain at her own cost ( in effect ) a preaching Minister there ( the poor old Incumbent being superannuated , and unfit to serve the Cure , though he received the Profits of the Place . ) Upon her remove from thence to her Husbands Habitation , immediately after she was setled there , she fell to workagain , and set up a Lecture in the Parish , which was continued by the ablest Ministers thereabouts , until it received Interruption by the Troubles which befel her Husband . This good Affection to the advancement of the Gospel , and Gospel-Ministry , she sealed up in her last Will , by a Legacy of a considerable sum to be distributed to poor Ministers . 9. Of a publick spirit , not to be numerated amongst the sinners , but mourners in Sion , for the sins of Sion . She was one that sought the welfare of the Israel of God , and was as solicitous and thoughtful about the Concernments of Christ and his Gospel , as about her own , if not more then her own . 10. A very prudent Dady , a Credit to her Profession , of very good Understanding and Iudgment in the things of God , able by her wise and Christian Counsel , to comfort , and build up others ; which she frequently did , insomuch that many have blessed God for the Advice they received from her . 11. Eminent in the Discharge of all Relative Duties ( in the conscientious performance of which , the power and Beauty of Godliness doth especially consist . ) She was careful to keep up the observation of Family-duties twice a day , and of catechising the Children and Servants once a week , commending those who were forward , admonishing and reproving those that were tardy and averse , and imposing little Penalties upon them , payable to the poor , and by all the waies she could , endeavouring to win them to the Service of God. As a Daughter , she was very obedient to her Parents , insomuch that her Mother did once publickly say , a little before her death , That she was the Child who did never disobey or displease her in all her Life . She was an excellent Mother , bringing up her Children in the Nurture and Fear of the Lord , and walking before them as an Example of Piety and Humility . As a Mistress , she was wonderful diligent in training up her Servants in the waies of God ; insomuch , as that she was a means of the Conversion of two of them ; one of them acknowledged it upon her Death-bed ; the other yet living ( a sober Christian ) will confess the same . She was excellent and transcendently eminent in her Relation as a Wife , insomuch that her Husband saith of her , as the Wise man of the Virtuous woman , That her Price was far above Rubies , that his heart did safely trust in her , that she did him good and not evil all the daies of her life , that she stretched out her hand to the poor , yea she reached forth her hands to the needy . That she opened her mouth with wisdom , and in her tongue was the Law of kindness ; that her children rise up and call her blessed , her husband also , and he praiseth her , and saith , many daughters have done virtuously , but thou excellest them all . Let her own works praise her in the gates . The Truth is , she was a Lady of ten thousand , and they that knew her intimately , will confess that I do not hyperbolize , and they that knew her not , will I hope , believe that I dare not ( standing in this place , as Gods Ambassador ) give flattering titles , for in so doing , my Maker would soon take me away . 12. And lastly , as she lived , so she died , she lived holily , and died happily . Her last sickness was long and violent , wherein , though she was never heard to let fall one word unbeseeming the mouth of a blessed Christian , yet she would often charge her self for complaining , though inforced thereunto by the extremity of her p●ins . But yet in the midst of all her Anguish , she ceased not to testifie her Faith in God through Christ , as her only Anchor-hold and supportation , exhorting with a powerful sweetness those about her , and her relations when they came to her , to make sure of that Interest , and to apply themselves to the Service of God with all faithfulness and diligence , which was that that would bring them peace at last . Towards the end of her Sickness , she took occasion to speak to some Friends that were about her Bed , touching an unhappy difference between her Husband , and one of his Sons ( wherein she had been most injuriously defamed , as a person that had done ill Offices between them , and contributed Fuel to that Flame ) professing in the presence of that God before whom she was to make her Account , that she was innocent from the thought of such an Offence , and that no carriage of his , had ever so far transported her , as to make her to desire , much less to endeavour any thing that might be to his prejudice . And that she desired his good and welfare , with the same heart , as if both he , and the rest of the Children had been all her own . ( I give you her own words . ) The day before her death , she challenged her Husband to speak , whether she had ever instigated him against his Son , or done any thing to keep up that difference . And he did then ( as in the presence of God ) clear her , and avow this Truth , That she had many times made his peace , and brought him to a reconciliation with him ( once with Tears ) but never had done him any ill Office. One thing I must add of mine own knowledge ; That this Excel-cellent Lady was much troubled in her life time with the slavish fear of death . I told her then out of mine own frequent experience , that they that were so much afraid of death , while living , and thereupon , were careful to prepare for it , would be free from the fear of it when they came to die . And it happened accordingly : For though she had not those ravishing Ioyes which some somtimes have , yet she had such a Calmness and quietness of mind , and peace of Conscience , that she could chearfully and most willingly surrender up her s●ul into the hands of her Redeemer . In the l●st day of her sickness , it pleased God in some measure to allay the extremity of her Pains , and to afflict her only with shortness of Breath ( which increased upon her to her last ) but her understanding was clear , and her Speech free a few moments before her Departu●e . She continued throughout the day in an admirable composed , quiet and serene frame of Spirit , and wholly gave her self to glorifie God , and to exhort all others to do the like , and to give up themselves to his Service . A Reverend Minister coming to visit her , she entertained him with a chearful Aspect , and desired him , to search and examine her heart , what way of wickedness he could find in it , and pressed him to deal freely and plainly with her , and not to spare her . ( I deliver her own expressions ) His discourse was comfortable to her . She complained of the sinfulness of her Nature , and the wickedness of her heart , but still with a Confidence in the Merits of her Saviour , upon whom alone she rolled her self . After that , she desired him to pray by her ; which he did , and she heard him with an unmoveable stilness and Attention , giving him thanks when he had done . She continued in the same Heavenly Temper with many Gracious Expressions , until about eight of the Clock that night , and then finding ( as we had reason since to suppose , though she made no shew of it ) that her death was approaching , she requested the minister to pray by her again ; he happened to be somthing long ( though contrary to his Intention ) when towards the latter end , she made a sign unto him , which he taking notice of , and thereupon concluding , she said , I thank you Sir , and forthwith bowing down her head , within a few Minutes delivered her blessed Soul into the hands of her heavenly Father . Thus she lived , and thus she died , and thus being dead , she yet speaketh ; and now is gone to that place where she hath no more need of Prayers , but all her Prayers are turned into Hallelujahs . The Lord give us Grace so to imitate her holy Life , that when we come to die , we may die in Christ , and when layed in the Grave , may sleep in Iesus , and in the Great Resurrection , may both in Body and Soul be taken up into Heaven , to be for ever with the Lord in perfect Happiness , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A32022-e280 Job 1.21 . Psal. 39.8 . Paula , Marcella , Euslochium , &c. Notes for div A32022-e1250 Act. 7 57 Eccl. 12.7 Anima eorum sint colligat● in horto Edenis , Amen , Amen , Amen , Selah . Rev. 6.9 , 10. Heb. 12.23 Euseb. lib. 5 cap. 11 The Book is called , Psychopannychia . Qui animam vivere fatentur , illamque omni sen●u spo●●ant , prorsus animam fingunt quae nihil animae habcat aut animam ipsam a se ipsa avellunt ; cum cjus natura , sincqua consistere ullo modo ucquit , sit . moveri , sentire vigere intelligere : atque ( ut ait Tertulli●ous ) animae anima sensus slt . Dormit omnis mortuus , & bonus , & malus , sed quomodo interest in ipsis qui quotidie dormiunt , & exurgunt , quid quisque videat in somnis , alii sentiunt laeta somnia , alii torquentia , it a ut evigilans dormire timeat , ne ad ipsa iterum redeat : sic unusquisque hominum cum causae sua dormit , & cum causa sua surgit ; & interest quali quisque custodia recipiatur , ad judice● postea recipiendus , &c. Habent omines animae cum de seculo exierint , divers as receptiones suas haebent guadium boni , & mal● tormenta . Tract . 49. in Joan. Isa. 57.2 Rev. 14.13 2 Pet. 2.7 , 8 Psal 63.3 Peccatum peperit mortem , & silia devoravit matrem . Homo non moritur sed peccatum mori●ur & miseria . K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 11.11 . Mors non est mors , sed somnus & do●miti● temporaria , Homil , 22. ad populum Antinchenum . Somnus est mors quaedam brevior , mors vero somnus longior , — Consanguineus lethi soper . Scriptura cos qui mortui sunt , vocat dormicutes ob spem Resurrectionis , qua celerim●●vigilabunt ( x somno mortis , & ex lecto , id est , ex sepulchro . Serm. 32. de Verbis Apostoli . Tom 10. Rev. 14.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Co● . 3.21 , 22 , 23. Psal. 116.15 . Job 28.6 . Num 23 , 10 , Rom. 8.38 . 2 Sam. 21.10 . Psal. 34.20 . Rom. 8.23 . Rev. 6.10 . Isa. 26.19 . Joh. 5.28.29 . 1 Cor. 15.53 . Job 19.27 . 1 Cor. 15.2 . 1 Cor. 15.20 . 1 Cor. 15.42 , 43 , 44. Mat. 13.43 . 1 Cor. 6.2 , 3. 1 Thes 4.13 . 1 Cor. 15.17 . Gen. 46.4 . Job 18 , 14. Rom. 6. Rom 5. Heb. 9.27 . Phil. 1.23 . Mors piorum est Natalis vitae e●erna . Obstetrix vitae melioris , Profect o ad Civitatem Dei. Ianua ad vitam eternam Porta Gloriae , Medicamentum Immor●alitatis . Hos. 13.14 . Eph. 48. Acts 28. 1 Cor. 15.55 , 56 , 57 , Rom. 8.1 . Rom. 12.13 . 2 Kings 22.20 . Luke 2.29 , 30. Mors non est exitus , sed transi●us , non obitus , sed abitus . Mortui non sunt amissi , sed praemiss●● , Cypr. de Mortalitate . Profectio est quam putas Mortem . Tert. de patientia . Luke 2.29 . Qui gloriatur in viribus corporis , gloriatur in viribus carce●is . Judg. 18.23 , 24. Job 11.7 . Luke 12.19.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Job 32.22 . 
A32058	----	The saints transfiguration, or, The body of vilenesse changed into a body of glory a sermon preached at Martins Ludgate, October 19, 1654, at the funerall of that reverend and faithfull minister of Jesus Christ, Dr. Samuel Bolton, late master of Christs College in Cambridg : with a short account of his death / by Edmund Calamy ... ; to which are annexed verses upon his death, composed by divers of his friends and acquaintance. Calamy, Edmund, 1600-1666. This text is an enriched version of the TCP digital transcription A32058 of text R5821 in the English Short Title Catalog (Wing C265). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 86 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A32058 Wing C265 ESTC R5821 13693022 ocm 13693022 101409 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32058) Transcribed from: (Early English Books Online ; image set 101409) Images scanned from microfilm: (Early English books, 1641-1700 ; 840:33) The saints transfiguration, or, The body of vilenesse changed into a body of glory a sermon preached at Martins Ludgate, October 19, 1654, at the funerall of that reverend and faithfull minister of Jesus Christ, Dr. Samuel Bolton, late master of Christs College in Cambridg : with a short account of his death / by Edmund Calamy ... ; to which are annexed verses upon his death, composed by divers of his friends and acquaintance. Calamy, Edmund, 1600-1666. [6], 35 p. Printed for Joseph Cranford ..., London : 1655. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Bolton, Samuel, 1606-1654 -- Sermons. Bolton, Samuel, 1606-1654 -- Poetry. Bible. -- N.T. -- Philippians III, 20-21 -- Sermons. Funeral sermons. Sermons, English -- 17th century. A32058 R5821 (Wing C265). civilwar no The saints transfiguration: or The body of vilenesse changed into a body of glory. A sermon preached at Martins Ludgate October 19. 1654. at Calamy, Edmund 1655 15559 11 100 0 0 0 0 71 D The rate of 71 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-11 Mona Logarbo Sampled and proofread 2004-11 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE Saints Transfiguration : OR The Body of Vilenesse changed into a Body of Glory . A SERMON Preached at Martins Ludgate October 19. 1654. At the Funerall of that Reverend , and faithfull Minister of JESUS CHRIST Dr SAMUEL BOLTON , late Master of Christs Colledge in Cambridg , With a short account of his Death . By EDMUND CALAMY , B. D. Pastor of Aldermanbury in London . To which are annexed Verses upon his Death , composed by divers of his Friends and Acquaintance . The righteous perisheth , and no man layeth it to heart , and mercifull men are taken away , none considering that the righteous is taken away from the evil to come . Isa. 57. 1. Your fathers where are they ? and the Prophets do they live for ever ? Zach. 1. 5. London , Printed for Joseph Cranford at the Sign of the Phoenix in Pauls Churchyard , M.DC.LV. TO THE RIGHT HONOURABLE ROBERT EARL OF WARWICK , BARON OF LEEZE . Right Honourable : IT hath pleased God to take unto himself a Reverend , Learned and Pious Minister Dr BOLTON , one who feared God above many , who was ( not without just cause ) highly esteemed by your Lordship , whose memory is very pretious to you , and who was very dear to a Religious Daughter of yours now with God ( whom I mention for Honour sake ) the Lady Lucy Roberts . The ensuing Sermon preached at his sad Funerals , I crave leave to dedicate to your Lordship , as a publike acknowledgement of the many and great favours I have received from you . The design of it is , to wean Christians from the overmuch love of their bodies . All men by nature are prone curare cutem magis quàm animam , to take more care and spend more time for their bodies , then for their souls : Hence it is that they think no cost too much that is laid out for the feeding and cloathing of their bodies , no gift too great that is given to the Physitian to heal them when diseased , but any thing too much which is given to a godly Minister for the good of their souls : Hence it is , that the working dayes are too few , and too short for their bodily profits and pastimes , but the Lords day which is the Queen of dayes , because it is the Souls Market-day for Heaven , is burdensome to them , and very tedious . Hence it is also that they are willing to lay out Nine parts of their Estate for their bodies , but unwilling to part with the Tenth for soul-advantages . The scope of this Sermon ▪ is to shew the vanity and sinfulness of these and such like practises . It tells your Lordship That the Body is the worst half of man , the boxe the shell , the carcasse : That the Soul is the Jewel , the life , the man of man . That the Body is a Vile body made of vile materials , subject to vile diseases and to vile abominations , and that he that provides for his body and not for his soul , is like unto a husbandman that in harvest time gathers in his stubble , and leaves his Corn to be devoured by his Hoggs ; or like unto a Goldsmith , that weighs exactly his dross , but disregards his gold . And also He that provides for his Body with the neglect of his Soul , is like unto a Merchant that overloads his Ship so as to drown himself ; or to a man that makes so great a fire to warm himself by , as to burn his house and himself in it . It sheweth your Lordship also That this vile body will never be changed into a glorious body till the great day of the resurrection , and that then the Lord JESUS will come from Heaven on purpose to fashion our vile bodies like unto his glorious body . That this life is not the time appointed for the good of our bodies only or chiefly , but of our souls principally and especially . That the only way to make our bodies glorious , is by getting our souls to be made gracious . That the happiness of the body depends upon the happiness of the soul : If the soul be adorned here with Christs righteousness , the body will be cloathed with glory unexpressible hereafter . If the soul when separated from the body be polluted and belepred with sinne , the body and soul will both of them be eternally miserable at the resurrection . These Lessons are very suitable and seasonable for all sorts and degrees , but especially for you ( Right Honourable ) whose body now begins to wax old , and will shortly go down to the house of rottenness and be crumbled into dust . I doubt not but God hath sufficiently taught you the vanity and emptiness of all earthly greatness . That greatness without goodness , is like the greatness of a man with a Dropsie , which is his disease not his happiness : That Riches without Righteousness are but heaps of dung : And that nothing but Grace will make you truly and eternally honourable . God hath taken you off ( out of love to your pretious soul ) from all publike employments , and thereby hath lent you much time to provide for eternity . He hath given you a Noble Countess , a pretious Consort , a beloved Companion , a dear Yoak-fellow ( united to you not only by marriage relation , but by true love and most entire affection ) who will be glad to go hand in hand with you in heavens way . To both of you my obligations are very many and very great , the characters of your Love are visible and legible by all : All that know me know my relation to you : My prayers to God for you both shall be , That God would give you more of himself , and of those mercies which cannot stand with damnation : That he would keep you good in bad times , and constant to your principles in Apostatizing times : That he would lengthen out your dayes for his glory ; and that this Sermon may be instrumentall to make you minde your bodies lesse , and your souls more ; that when the great day of judgement shall come , your vile bodies may be changed into the likeness of the glorious body of JESUS CHRIST . So prayeth , My Lord your servant in all spiritual things EDM. CALAMY . A SERMON PREACHED AT Dr BOLTONS Funerall . PHIL. 3. 20 , 21. From whence also we look for the Saviour , the Lord Jesus Christ . Who shall change our vile body , that it may be fashioned like unto his glorious body , according to the working whereby he is able to subdue all things unto himself . WE are here met to perform the last office of love for a worthy , reverend and godly Minister of Jesus Christ , Dr SAMUEL BOLTON late Master of Christs Colledge in Cambridge . And this Text that I have chosen , will afford us many suitable and seasonable meditations and considerations for such a meeting . For here you have . 1. The Condition that the bodies of men ( even the best of men ) are in in this life ; they are vile and contemptible : Our vile body . The Greek words are very emphaticall , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the body of vilenesse , a corpus humilitatis nostrae , or , b corpus nostrum humile . The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , signifieth , vilem & abjectam conditionem , qualis est vilium servorum , a vile and abject condition , such as is of slaves and vassals . The same word is used , Luk. 1. 48. He hath regarded the low estate of his handmaiden , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , It is is also used James 1. 10. 2. The condition that the bodies of the Saints shall be in at the glorious resurrection : They shall then be changed , and made like unto the glorious body of the Lord Jesus Christ , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , shall then be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The body of vildnesse shall then be a body of glory . 3. The Persons whose bodies shall be thus changed , and they are such who have their conversation in Heaven : But our conversation is in Heaven , from whence we look for a Saviour who shall change our vile body . Not every vile body , but our vile body . The bodies of the wicked shall be ugly and loathsome , but the bodies of those whose dispositions and actions are heavenly , shall be beautifull and glorious . 4. The Person that shall make this great change in our bodies ; and he is the Lord Jesus Christ our Saviour . 5. The time when this great transfiguration shall be made , and that is at the great day of judgment , when our Saviour the Lord Jesus Christ shall come from Heaven , for this very end and purpose , to fashion our vile bodies like unto his glorious body . 6. The means by which all this shall be accomplished , and that is , According to the working whereby he is able to subdue all things unto himself , and therefore able to make this glorious transfiguration and transformation of our bodies . 7. The use we are to make of all this , and that is , To wait and expect , to long and look for the coming of our Lord Jesus to judgment , for the accomplishing of this glorious Metamorphosis — From whence we look for a Saviour . By what hath been already said , you may perceive , that this Text is a pretious Cabinet , full of many excellent Jewels ; for here is The doctrine 1. Of the bodies vility , fragility and mortality . 2. Of the resurrection of the just . 3. Of the bodies immortality and glorification at the resurrection . 4. Of the great and dreadfull day of judgment . 5. Of the great errand and message for which Christ shall come to judgement , and that is to glorifie our bodies : Now all these Doctrines are very suitable to such an Assembly as this is ; the Lord make them as profitable to you as they are seasonable for you , My purpose is to pick out only two of these Jewels , and to shew you 1. What is the condition of our bodies for the present . 2 , What our bodies shall be at the resurrection . First , To speak of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , then of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; first of the body of vilenesse , then of the body of glory . Doct. 1. That the bodies even of the best of Saints for the present are vile bodies . Doct. 2. That the Lord Jesus Christ at the great day of judgment , shall raise these vile bodies , and charge them into the likenesse of his own glorious body . Doct. 1. That the bodies even of the best of Saints for the present are vile bodies . The holy Apostle foresaw how prone men and women would be to be proud of their bodies , to pamper them , to spend all their time , and lay out all their strength to provide for their bodies , even with the neglect of their more pretious souls : And therefore that he might wean people from the immoderate love of their bodies , he purposely calls them vile bodies : and 1 Cor. 15. 43 , he calls them dishonourable bodies , or bodies of dishonour , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Qu. But you will demand ; In what respects may the body be said to be a vile body ? Ans. The body may be said to be a vile body , 1. In reference to its primitive constitution , even before it was defiled with sin ; for it was made of dust of the earth , the and not of dust simply , but of dust mingled with water , of clay and muddy dust , ex pulvero limoso & lutoso : The body was not made of coelestiall materials , of the Sunne , Moon or Starres ; nor of pretious materials , of gold or silver ; but of the worst and lowest of the elements , ex fragili & vili materiâ , of frail and perishing , of ignoble and contemptible materials , and therefore may fitly be called a vile body . 2. Since the fall of Adam , our bodies are called vile bodies , because subject to vile diseases , therei 's no disease so vile , but the body of man is subject unto : Job was a man eminent in godliness , yet his body was full of soars and biles ●●om the crown of his head to the sole of his foot ; and he saies of himself , Job 7. 5. My flesh is cloathed with worms and clods of dust , my skin is broken and become loathsome . Who can reckon up all the diseases that mans body is liable unto ? The Stone , the Govt , Leprosie , Plague , Colick , Strangury , Diabolicall possession , Madness , Sciatica and small Pox , are not the tithe of them ; and therefore it may fitly be called a vile body . 3. Because subject to vile abuses by Tyrants and cruell Persecutors : A Tyrant cannot hurt the soul of a child of God , but he can torture and kill his body . It is said of the blessed Martyrs , of whom the world was not worthy , Heb. 11. 37. They were stoned , they were sawed asunder , were slain with the sword ; They wandred about in Sheep-skins and Goat-skins , destitute , afflicted and tormented . All these sufferings were bodily , and therefore it may well be termed a vile body . 4. Because subject to vile abominations and wickednesses . For since the fall of Adam our bodies are instruments of unrighteousness unto sinne , Rom. 6. 13. they are servants to uncleanness and to iniquity unto iniquity , Rom. 6. 19 In some to drunkenness , in others to adultery , theevery and murder ; in others to sodomy , by which the bodies of men are made vile and dishonourable , according to the saying of the Apostle , Rom. 1. 24. Wherefore God also gave them up to uncleanness , through the lusts of their own hearts , to dishonour their own bodies between themselves . 5. Because even in the best of Saints , it is a great impediment and hindrance to their immortall souls , and therefore called sepulchrum animae , and vinculum animae , The sepulcher of the soul , the fetters and manacles of the soul . For the most pretious soul , 1. It is hidden in the body as a man in a dark dungeon , or as a bright candle in a dark lantern , the excellent nature , beauty , and glorious operations of it cannot be seen . For it may be said of the soul ( as Plato saith of vertue ) that if a man could but see it he could not but love it : but it is hidden in the body as in a prison . 2. It is hindred by the body in three respects . 1. It is hindred from Heaven : For whilest we are at home in the body , we are absent from the Lord . This earthly house must first be dissolved , before we can come to the house made without hands , eternall in the Heavens . 2. It is hindred from heavenly operations ; for the body takes up all the time from the soul . As the lean kine of Pharaoh devoured the fat , so doth the body devour the time that should be spent about the soul . It is with the soul and body as it was with Abraham and Lot , Abraham had his servants and cattell , and Lot his , and the country was too little for them . So the soul hath her work , and the body his work , and there is hardly time enough for both , so that the one must needs hinder the other , and they will never be right till separated . Now this must needs be a great bondage , when the handmaid shall have more attendance then the Mistresse , Hagar preferred before Sarah . 3. It is hindred in all its heavenly operations ; As a bird that hath a stone tied to its leg , is weighed down and cannot fly aloft : so is the heavenly soul in the best of Saints , depressed and weighed down with the body , that it cannot fly aloft in Prayer and heavenly meditations . The body is quickly tired in holy services , As Sauls armour was a burden to David , so is the body to the soul . Therefore the Apostle saith . 2 Cor. 5. 4. We that are in this Tabernacle do groan , being burdened . The spirit is willing ▪ but the flesh is weak ; like a strong man riding upon a dull horse . 3. It is defiled and made more sinfull by the body . God gave man at first a heavenly soul and an earthly body , that the heavenly soul might lift up the earthly body : But it proves quite contrary ; our earthly bodies have weighed down our heavenly souls , and made them earthly and sensuall . Tamdiu versata est anima in Tabernaculo , ut ipsa versa est in Tabernaculum . As clothes when they are died lose their Names , and are called scarlet or stammell : so the souls of men have received such an ill tincture from their bodies , that they may fitly be called worldly , sensuall and carnall . The soul is diverted by the body from its true end : The true end of the soul is to love God and to live to God , but the body turns the stream , and ingrosseth all for back and belly , and therefore may very justly be termed a vile body . 6. The body may be said to be vile , in reference to its dissolution and separation , For when it once dies , it is then evident to an eye of flesh , that it is nothing but a rotten , stinking , putrifying carcass ; that body which while united to the soul seemed very lovely and beautifull , when once the soul leaves it , it becomes an ugly , deformed , gastly carcass , mouldring quickly into dust , That saith to corruption Thou art my Father , and to the Worm Thou art my Mother and my Sister , Job 17. 14. 7. It is called a vile body , in comparison of the precious soul . The body is the worst half of man ; it is half , but it is the worst half : it is vilissima pars hominis : it is the box , the shell , the house of man ; but it is the soul that is the kernell , the Jewel , the inhabitant . The soul of man is the man of man , Intus est quod homo est . The soul is as an Angel dwelling in the body as in an house of Clay . Plato tells us , that is is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an heavenly plant , and of a divine offspring . The Scripture tells us , that it was not made of the dust of the earth as the body was , but ex ore Dei , by the breath of God : made a Deo though not de Deo , by God immediatly , though not of the essence of God . And when a man dies , the soul is not turned to dust as the body is : The soul doth not die with the body . Stephens soul was not stoned when his body was stoned . When the body returns to the earth as it was , the soul returns to God who gave it , Eccl. 12. 7. And therefore in comparison of the soul , the body may be said to be a vile body . 8. Lastly , It is called a vile body , in comparison of what it shall be at the great day of the r●●urrection : for then it shall changed and metamorphized , and made like unto the glorious body of Jesus Christ , and therefore in comparison of what it shall be hereafter , it may well be stiled for the present a vile body . Let us often meditate upon this appellation and Epithete that is given unto the body : it is called a vile body , or a body of vileness : Vile , when separated from the soul , vile whilest united to the soul : Vile before defiled with sinne , but especially vile since it was defiled with sinne ▪ Vile because subject to vile diseases , to vile abuses by wicked persecutors , to vile abominations : Vile , because it is an impediment of the soul : Vile in comparison of the pretious soul , and in respect to what it shall be at the glorious appearing of Jesus Christ . Let this Meditation teach us these Lessons . 1. A lesson of humility . The body we carry about us is but a vile body , and therefore let us not be proud of it : It is corpus humile ( as Beza translates this Text ) or corpus humilitatis , a body of humility , and therefore let it teach us humility . God on purpose hath made the body of man of the worst and lowest element , that he might not be lifted up with pride , but have a mean and low esteem of himself . Hence it is also that in Scripture it is compared to things that are very mean and contemptible ; To the grass of the field , to dry stubble , to a leaf driven to and fro , to a thing that is rotten , and to a garment that is moth-eaten . It is compared to such mean things , that we might learn to have a mean esteem of it . Why art thou proud oh dust and ashes ? What is Man but handsome mudd and guilded rottenness ? What are Riches but brighter dust ? And what are Honours but heaps of dung ? dust you are , and God will lay your honours in the dust . Why art thou proud O dust and ashes ? The birds make their nests of that which thou art made of : Every beast treads under his feet that which thou wert made of : every crceping thing disposeth at pleasure of that which thou wert made of : every blast of wind scattereth that which thou wert made of , and why art thou proud oh dust and ashes ? Bernard in three expressions sets out the vileness of the body , It is ( saith he ) sperma faetidum , saccus stercorum , esca vermium , it is worms-meat , it is a sack of dung , &c. I have read a story of a certain stone that was brought to Alexander the Great , which being put into one part of a pair of Scales , weighed down whatsoever was put into the other part : but if a little dust had been cast upon the stone , then every thing weighed down the stone . The Morall is t●ue though the History prove a fable ; as one of his Wisemen told him ; This stone ( said he ) sheweth what thou art oh Alexander . Whilest thou livest thou weighest down all that oppose thee , the whole World cannot new content thee , when a little dust is cast upon thee , that is , when thou art dead , then every man will outweigh thee , & minor eris quam quicquid mundi , thou wilt be lesser then any man in the world . Such another story is reported of the Father of Alexander , that he kept a boy on purpose , to come to him every morning and to bid him Remember he was a man . Let us be alwayes mindfull that we are but dust , dust we are and to dust we must return : Let us cast dust upon our silks and velvets , upon our gold and silver , upon our beautifull faces : Let the great Ladies make this Doctrine their Lookingglasses to dress themselves by every morning : Remember thy body is a vile body , and therefore be not proud of it . 2. A Lesson of Mortification : This vile body of ours is subject to be abused by the devil to vile abominations , and therefore let us go to Jesus Christ , to get power to mortifie and crucifie the flesh with the affections and lusts . There is a body of sinne in all men , and this is that which makes this body of ours to be so vile . Let us by a lively faith make application of the death of Christ , that the old man being crucified , with him the body of sinne may be destroyed , that henceforth we should not serve sinne . Excelledt is that expression of the Apostle , 1 Cor. 9. 27. But I keep under my body , and bring it into subjection , least that by any means when I have preached to others , I my self should be a castaway . Upon which words Austin hath this saying , Si aries de grege , quid tener agnus , &c , If the great Ram of the flock hath need to beat down his body and to bring it under subjection , how much more should we tender Lambs use all means for the keeping of it under ? The body is called by Hierom , jumentum animae the beast of the soul , and when this beast begins to kick against the soul , we must labour to subdue it by fasting and prayer , and say as Hilarion did , Faciam Asine ut non calcitres . 3. A Lesson of Contentation : Let us be contented with our condition though never so Poor : Though thy apparel be mean , and thy diet mean : mean things become a vile body . And if for a good conscience thou be put into a vile prison , into a dark and stinking dungeon as the Martyrs have been , let us be contented with it , for our bodies for the present are vile bodies : Thou canst not be poorer then thou wert at first , and wilt be at last ; for naked we came into the world , and naked we must return again . And though thou hast a diseased and sickly body , and hast met with many losses and crosses , yet be contented ; remember that the bodies of the best of Saints in this life are vile bodies . I have read of Themistocles , that he invited many Philosophers to dinner , and that he borrowed divers dishes of one Amyntas ; in the midst of dinner Amyntas comes and fetches away half his dishes ; the Philosophers asked Themistocles how he was able to bear this affront ? He answered mildly , He might have took away all . If God hath taken away half thy children , half thy estate , be contented , all is his , and he might have taken away all . 4. Let this Epithete teach us a lesson of heavenly courage and fortitude ; let us not fear what the worst of men can do unto us , for they can but kill this vile body . This our Saviour teacheth Matth. 10. Fear not them that can kill the body , and after that can do no more . If a Tyrant could kill the soul , then indeed he might be feared , but he cannot reach that , he can but hurt the body , ths vile body , a body subject to a thousand diseases , and to innumerable abominatious ; a body that will shortly dye of its own accord ; and why then should we fear what vile man can do against this vile body ? especially if we consider , that when he hath done his worst against it , it shall in spite of him rise again , and of a vile body , become a most glorious body . Oh let us not make shipwrack of a good conscience to preserve this vile body ; let us not destroy our precious souls to save this vile carcass ! 5. If the body be vile in comparison of the soul , then let us be encouraged unto soul-diligence . Let us not set the servant on horseback , and suffer the Master to go on foot ; let us not preferre the handmaid before the Mistress , the box before the Jewel , the vile body before our pretious and immortal souls . The body is made of dust , and who ever advanced dust ? we use to sweep away dust from off our clothes , and out of our houses . The body is but a lump of earth , a rotten carcass without the soul , oh let us not preferre it before the soul ! let us not bestow that time , that heart , those affections and endeavours upon the body , which are due unto the soul ! It is a sad thing to consider , how most people , even those that beleeve the Doctrine of the souls Immortality , do Jacob-like , ( though upon a different occasion ) put their right hand upon the youngest Sonne , and their left hand upon the eldest , spending the best of their dayes , and strength , and affections upon these vile bodies , and in the mean time neglecting to provide for their eternal souls . Give me leave to illustrate this by a similitude : Suppose a man should invite a Nobleman to his house , and only provide provender for the Noblemans horses , without any provision at all for himself , only such as his horses feed on , would not this be a course entertainment ? and yet so do most men deal with their immortal souls . The soul is as this Nobleman , lodging in a body of clay as in a poor cottage ; the body is ( as you have heard ) jumentum animae , the souls beast ; and when you consume your dayes in pampering and cloathing your bodies , taking no care for your noble souls , this is but ( as it were ) providing provender for the horses , without any provision for the Nobleman : for the soul is never the richer for all our worldly wealth , never the fatter for our delicate fare , nor ever the finer for our silken clothes . I read that St John in 3 Joh. 2. prayeth for Gaius , That his body might prosper and be in health even as his soul prospered . But if we should make such a prayer for many of our people , we should rather curse them then pray for them ; for if they had no better bodies then they have souls , they would have very poor , lean and naked bodies . Let Christians labour so to live that this prayer may be fit for them , that we may cheerfully put up this petition for them , That their bodies may prosper even as their souls prosper : Let the chiefest part have the chiefest care , the best part the best of our strength and dayes . 6. Lastly , Let us from this Epithete learn a lesson of thankfullness : Our bodies are bodies of vileness , and therefore if God hath given thee a body more handsome and more healthfull then others have ; if God hath made any of us ex meliore luto , of better earth ; if he hath made us golden vessels in regard of our outward condition ; if he hath raised any of us from the dust , and set us in high places ; especially if God hath made us elect vessels , vessels of mercy in regard of our eternal condition , as I doubt not but there are many such here , oh give God a great deal of glory , and give him all the glory . If he hath made thy vile body an instrument of righteousness unto holiness ; if he hath sanctified it , and made it a Temple fit for the holy Ghost to dwell in , then let me speak to you in the language of the holy Ghost ; Know you not that your bodies are the members of Christ ? will you take the members of Christ , and make them members of an harlot ? God forbid . Know you not that your body is the Temple of the holy Ghost which is in you , &c. And If any man defile the Temple of God , him will God destroy . Will you abuse that body that is the Temple of the holy Ghost to sinne and iniquity ? God forbid , I shall now pass from the first Observation to the second , with which our worthy and dear brother was much refreshed , and did often repeat in my hearing , and upon that account I made made choice of this Text at this time . The Observation is , That the Lord Jesus Christ at the great day of judgment , shall raise these vile bodies , and change them into the likeness of his own glorious body . This Doctrine is an Alablaster box full of pretious consolation : It was a great comfort and support to our dear brother when he was going out of this world , and oh that it might be a like pretious Cordial to us when we shall be in his condition . For the better understanding of the Doctrine , I shall propound these five Questions , 1. What is that change that Christ shall make in our vile bodies at the resurrection ? The bodies of the Saints when dead , and separated from their souls , are not separated from Jesus Christ , and therefore are said to be dead in Christ ; while dead they are united to Christ , and by virtue of this union Christ as their Head will raise them at the last day , and at their resurrection they shall be changed , non quoad substantiam sed quoad proprietates , the substance of their bodies shall not be altered , but only the qualities , As wool when it is died into a purple or scarlet die , is the same wool for substance though it be made more glorious ; so the bodies of the Saints at the resurrection , shall be the same for substance though made more excellent and more glorious . This was Jobs comfort , that with those very eyes of his he should see his Redeemer , and that he himself should see him and not another . The Apostle tells us , That this mortall body must put on immortality , and this corrupt●ble body must put on incorruption . The ancient Christians when they rehearsed that article of the Creed , Credo resurrectioneme carnis , I beleeve the resurrection of the flesh , were wont to add , Etiam hujus carnis , even of this my flesh . It cannot stand with Gods justice ( saith Hierom ) that one body should sinne and another body be damned , that one body should serve him and another be crowned ; this is contrary to the justice of God , and to the very nature of the resurrection ; for a resurrection is , when the same body that dieth riseth again , otherwise , it is rather a new creation then a resurrection . As the body of Christ after his resurrection , was the same for substance though much more excellent and glorious , so shall the bodies of the Saints be at their resurrection . As a Goldsmith ( saith Chrysostome ) takes a little gold and puts it into a refining pot and melts it , and then out of that gold forms a golden vessel fit to be set before Kings : so the Lord Jesus Christ melts the bodies of his Saints by death , and out of their dead ashes and cinders will form a vessel of gold , a glorious body , fit to live with God and sing Hallelujahs in Heaven to all eternity . 2. What are those transfigurations and transformations that Christ shall make in our bodies at this day ? what is this metamorphosis , wherein doth it consist ? It is impossible to set out all the glorious excellencies with which Christ will adorn our bodies in the great day of the resurrection . Quae sit & quam magna spiritualis corporis gloria quoniam nondum venit in experimentum , vereor ne temerarium sit omne quod de illâ profertur eloquium , How great the glory of our spirituall bodies shall be , because we have no experience of it , I fear it will be rashness for any man ( saith Austin ) to speak peremptorily about it : It will be the marriage day between Christ and his Saints , and he will endow their bodies with glorious qualities as well as their souls , for he assumed their bodies as well as their souls , suffered in body as well as in soul , died for their bodies as well as for their souls , and therefore will glorifie their bodies as well as their souls . Give me leave to mention some of those glorious perfections with which our vile bodies shall be beautified at that day . 1. The bodies of the Saints at the resurrection shall be free from all sinne , Paul shall not then complain of a law in his members rebelling against the law of his minde , nor cry out , Oh miserable man that I am , who shall deliver me from the body of this death ? we shall at that day not only have a posse non peccare , a possibility not to sinne , as Adam had in innocency , but a non posse peccare , an impossibility of sinning . 2. Our bodies shall be made immortall and incorruptible , 1 Cor. 15. 53 , 54. This mortall shall put on immortality , as a garment never to be put off again ; Death shall be swallowed up in victory Adam in innocency , as he had a power not to sinne , so also not to die ; but the Saints at the resurrection shall have an impossibility of sinning and of dying . Not but that our bodies are naturally corruptible even at the resurrection , but by the presence of God filling them , they shall be made like the Angels , immortall . And if embalming the body can preserve it from putrefaction for many years , much more will the presence of God preserve it from death for ever . 3. The third endowment is brightness and splendour , It is sown in dishonour , but it is raised in glory , 1 Cor. 15. 43. The body is not so miserable under the curse , as it is blessed in the promise . As in the state of corruption it is abased lower then all created bodies , so in the state of glory it is exalted higher then all other bodies ; For the righteous shall shine forth as the Sunne in the Kingdom of their Father . Not that they shall not out-shine the Sunne , but because there is no more shining body visible to us , therefore are the bodies of the Saints in glory compared thereunto . The glory of the body ( saith one ) will exceed all the beauty and splendour of Gems , Pearls , Heavens , Sunne , Moon and Starres , yea even the Heaven of Heavens , though all were put together . This Text tells us , that our vile bodies shall be made {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , conformable to the glorious body of Christ . This is abundantly sufficient to set out the glory of our body at that day : for the body of Christ now in Heaven is unexpressibly glorious . We have a specimen of this in the transfiguration , Matth. 17. 2. Peter , James and John were not able to bear the sight of the glory there manifested , which yet was but a glimpse of that glory which he now hath in Heaven . Some Divines are of opinion , that the brightness which Paul saw when he was strook blinde and fell to the earth , was the brightness of the body of Jesus Christ . Sure I am , that Christs body is the light of Heaven : And if Stephens face in this life was seen as the face of an Angel ; if Moses his face did so shine in being fourty dayes with God , that the people could not behold it , how glorious shall our bodies be when we shall be for ever with the Lord , and when our bodies of vileness shall be fashioned like unto the glorious body of Jesus Christ ? 4. The fourth endowment is beauty and comeliness : The bodies of the Saints shall be perfectly compleat in all their parts ; if maimed and defective here , it shall be supp●ied at that day , which is a day of restitution of all things , Acts 3. 21. And not only so , but all crookedness , lameness and ill-favouredness , which are the fruits of sinne , shall be removed , Jacob shall halt no more , nor Mephibosheth complain of lameness , nor Isaac of dimness . As the body of Adam in innocency was lovely and beautifull , compleat in all its parts , so shall ours be at the resurrection . 5. The fift is majesty : Great shall be the majesty of the body at the resurrection . If a good man in this life hath such a majesty in his countenance , as to cause men to fear to sinne in his company ; If Valens the Emperour said of Basil , That he never looked upon him , but his countenance strock an awe and terror into him : oh what majesty will be in the faces and countenances of the Saints in that day ? 6. The sixth is spirituality : It is sown a natural body , it is raised a spiritual body , 1 Cot. 15. 44. Not spiritual for substance but for qualities : For 1. It shall have no need of meat or sleep , &c. but shall be as the Angels of God , Matth. 22. 30. Non quoad Angelicam essentiam , sed Angelicas proprietates . Tertullian saith , That the Saints shall have corpora reformata & Angelificata . If Moses was fourty dayes upon the mount without meat and without sleep , upheld by the power of God in the state of mortality , much more shall we be upheld for ever in the state of immortality . 2. It shall be a spiritual body , because it shall be absolutely subject to the spirit . In the state of glory , the soul shall not depend upon the body , but the body upon the soul . In this life the soul is as it were carnall because so serviceable to the flesh , but then the body shall be spiritual because so serviceable to the spirit . 7. The seventh is Agility and nimbleness : It shall be able to move upwards and downwards , like a bird in the aire ; Luther saith , That the body shall be able to move up and down like a thought . Austin saith , It shall move to any place it will as soon as it will . The Scripture saith some such thing , 1 Thes. 4. 17. We shall be caught up together in the clouds to meet the Lord in the ayre , as so many AEgles flying up to their blessed Carcass . Upon this account also it is said , That we shall be as the Angels , because we shall be able to move as they do : If the Saints shall be like the Sunne in its brightness , why not ( saith one ) in its motion also , which the Learned allow to move a Million , and one hundred sixty thousand miles in an hour : If so swift may be the motion of natural , how swift the motion of glorified bodies shall be , we shall know when we come to make use of it . The eighth endowment is Powerfulnes : It is sown in weakness , but it shall rise in power , 1 Cor. 15. 43. The power that the body shall have will be wonderfull : Luther saith , That it shall have a power to be able to tess the greatest mountains in the world like a ball : Anselme saith , They shall be able to shake the whole earth at pleasure ; How true this is we shall know hereafter : Sure I am for the present , That the weakest in glory shall be stronger then Sampson in his greatest strength : and that the bodies power shall be so great , as to be able to be the souls instrument in the enjoyment of God in all the highest operations without intermission . In this life when the soul is busied about high and sublime matters , the body presently faints , Dan. 8. 27. but then it shall attend without any faintness or weariness . In this life the eye is dazeled at the brightness of the Sunne ; but then it shall be strengthened to behold glorious sights and not be dazeled at it : the body shall be elevated and strengthened by God , to bear that exceeding eternal weight of glory that shall be put upon it . Unto all these glorious perfections and excellent indowments , I might add An admission to behold with our bodily eyes the sight of Christ as man . That we shall see Christ as man with these eyes , Job manifestly testifieth , Job 19. 25 , 26 , 27. And that this sight will add much to our happiness is easily evinced : For the sight of Christ as man is the next object unto the beatificall vision it self : For the fullness of the Godhead dwels in him bodily , and this doth as it were radiate through his body ; hence there must needs arise ( as one saith ) great joy unto the beholder , both from the eminency of , and our interest in this object . Christ in glory , and Christ in glory ours ; As much of the Creator as is possibly visible in the nature of man , will be to be seen in Christ ; as much contentation as the creature can be made partakers of by the sight of any one visible object , will be the portion of the beholders of Christ , as he is man . All this is in answer to the second Question . 3. How is it possible that ever these bodies of ours should rise again , and these vile bodies be made like unto the glorious body of Christ ? With man this is impossible , but with God nothing is impossible . My text tells you how this shall be done , even according to the mighty working whereby he is able to subdue all things unto himself . The Lord Jesus Christ is almighty , and therefore he is able to do it . He that can make a man being nothing , out of the dust of the earth , can certainly repair him out of that dust when he is something . It is as easie to God to give a body to a soul at the resurrection , as to breathe a soul into a body at the first creation . Both Philosophers and Divines write of the Phoenix , that first she is consumed to ashes by the heat of the Sunne , and that afterwards of her ashes ariseth a young one , which is the same Phoenix risen from the dead . The Apostle tells us , That the corn must first be cast into the ground , and there die and rot before it will spring up ; which sheweth , that a resurrection from the dead is possible even in nature . What is every night , but the grave ( as it were ) of the dayes light ? What is the morning , but the resurrection of the day ? What is winter , but the death ( as it were ) of fruits ? and what the spring , but the resurrection of them ? What is death , but a pulling down of the house of our bodies ? and what is the resurrection , but the building up of the same house more gloriously ? And cannot the Almighty God do this ? We see by experience , that our most curious glasses , are made by art even of ashes ; and cannot the omnipotent and everliving God , raise mens dead bodies out of ashes ? The earth and sea are Gods stewards , with whom he hath betrusted the bodies of men ; and when God shall call them to give an account of their stewardship , they will faithfully discharge their trust , and will not keep back one dead body . The grave is but the bodies withdrawing-room or sleepi●g-place , and the time will come , when they that are asleep in the dust of the earth shall awake , &c. Dan. 12. 2. And it is as easie for God to distinguish between dust and dust , and to give to every man his own dust , as it is for a gardiner that hath divers seeds in his hand to sever them , and know them one from another . A curious Watch-maker can undo his Watch , and put it together again . A skilfull Alchymist can extract one mettall out of another : much more can Almighty God distinguish one dust from another , as well as one man from another . In a word : It is as easie for God to make our vile bodies glorious , as it is for a beggar to put off his raggs , and to put on the apparrel of a King . Our dear and Reverend Brother did fully beleeve this , and therefore he three times in my hearing repeated these words ; According to his mighty power , his mighty power , even his mighty power , he is able to change this vile body of mine , and make it like unto his glorious body . 4. Shall all bodies be made thus glorious ? No : The bodies of the wicked shall rise at the last day , but it shall be to their everlasting shame , ruin and confusion . They shall be immortall , but they shall be immortall fuell to immortall flames . The bodies of the wicked shall come out of their gravos as out of their prisons , and as so many malefactors to appear before an angry Judg. They shall come out of their graves as the chief Baker did out of prison , to be hung in chains in hell for ever , where they shall endure all kind of extremities figured out unto us by the sad condition of Dives , who could not get a drop of water to cool his tongue . The bodies of the wicked shall be as ugly , loathsome carcasses to look upon , and their faces shall gather blackness and darkness , Isa. 66. 24. They shall arise with great fear and trembling , and shall call to the hils and mountains to cover and hide them from the presence of the Lamb . Oh the horror and astonishment that shall be at that day , when the foul of a wicked man shall come out of hell , and be again united to the body : How will the body curse the soul , and the soul the body ? How will they befool one another ? Certainly this greeting will be very terrible ; the Lord grant we may never come to have experience of it . 5. What are the Characters of those men and women , whose vile bodies shall be made like unto the glorious body of Christ ? 1. There is one Character of them in the text : If thou art one that hast thy conversation in Heaven , then thy body shall be made glorious : For our conversation is in Heaven , from whence also we look for a Saviour the Lord Jesus Christ , who shall change our vile bodies , and make them like to his glorious body , &c. If thou beest a man that mindest earthly things ; if ambitious , covetous or voluptuous ; if given over to fulfill the lusts of the flesh , thy body shall rise , but it shall rise to everlasting condemnation : But if heavenly-minded ; if thy disposition and conversation be heavenly , when Christ comes from Heaven , he will make thy body heavenly and glorious . 2. If a reall member of Christs mysticall body , thou shalt be made partakers of the glory of Christs natural body . Christ hath a double body , a body mysticall , and a body naturall : If thou beest a reall member of Christs mysticall body , I say a reall member , not only a member by outward profession , but by a holy conversation ; if truly united by a heart-purifying faith unto Christs mysticall body , thou shalt be conformable in glory to Christs naturall body : And therefore it is said , That at the day of judgment Christ shall be glorified in his Saints . Here he is glarified by his Saints , but then he shall be glorified in his Saints , that is , in the glory that the members of his mysticall body shall have at that day . For Christ shall then have a double glory ; 1. A personall glory ; for he shall come with power and great glory , Matth. 24. 30. 2. A sociall glory , a glory which he communicates to his Saints , and by which glory he shall be glorified . For when Christ who is our life shall appear , then shall we appear with him in glory . And the glory of the members shall redound to the glory of the head : Therefore the Saints are called , the glory of Christ , 2 Cor. 8. 23. If a member of Christ , though but as the toe in his body , thou shalt be filled brim full of glory at the resurrection . 3. If thy soul be gracious here , thy body shall be glorious hereafter : If cloathed with Christs righteousness , if enriched with the jewels of the Spirit , thy body shall be everlastingly beautifull and glorious ; for the happiness of the body depends upon the souls happiness . If when thou diest thy soul goeth to hell , thy body at the resurrection must go thither also : If to Heaven , thy body will follow it thither also : according as thy soul is , beautifull or deformed , so shall thy body be happy or miserable . So much in answer to the five Questions . Vse 1. To you that are the Saints of the most high God , who have your conversation in Heaven while you are upon earth , who are reall members of Christs mysticall body , whose souls are adorned with the robe of Christs righteousness ; To beseech you to consider the blessed and happy condition that your bodies shall be in at the resurrestion , for then your vile bodies shall be made like unto the glorious body of Christ , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , shall be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; then shall you shine forth as the Sun in the Kingdom of your Father : All sinne , and all sorrow , and all bodily deformities shall be utterly removed ; you shall be as the Angels of God in heaven , your bodies shall be honourable , glorious , powerfull , spirituall , perfectly beautifull , lovely and majesticall , and ( as Aquinas saith ) transparent like glass . Let the consideration of this 1. Comfort you against the fear of death : As God said to Jacob , Gen. 46. 3 , 4. Fear not to go down into Egypt , for I will go down with thee , and I will also surely bring theo up again , &c. So let me say to you , Feat not to go down to the house of rottenness , fear not to lay down your heads in the dust , for God will certainly bring you out again , and you shall come out in a most glorious manner : Fear not to have this house of your body pulled down , for God will rear it up again , and make of it a most glorious structure . 2. Let this comfort you against the death of your godly friends ; for when a godly man dies , nothing dies totally and finally in him but sinne : Death to a Saint is nothing else but sepultura vitiorum , a burying of his sinne . Non homo sed peccatum hominis moritur , the man dies not but his sinne ; for the soul doth not die at all , but is immediately taken up into the bosome of God ; and the body , though it be turned into dust , yet even this dust is pretious in Gods sight ; this dust is part of Gods elestion , this dust is united to Jesus Christ , ( and therefore when a Saint dies , he is said to fall asleep in Christ , 1 Cor. 15. 18. and to be dead in Christ , 1 Thes. 4. 16. ) and at the last day it shall be raised up again . It is sown in corruption , but it shall be raised in incorruption : It is sown in dishonour , it shall be raised in glory : it is sown in weakness , it shall be raised in power : it is sown a naturall body , it shall be raised a spirituall body , There is a Text in Job , which our Reverend Brother did mention often in his sickness , and with which he did seem to be much refreshed , it is Job 21. 33. The clods of the valley shall be sweet unto him . Which words , though spoken of the wicked , yet are in a more eminent manner applicable to the true Saint , who sleeps quietly and sweetly in his grave as in his bed , free from all trouble and molestation . 3. Let this comfort those that have diseased or deformed bodies , that are troubled with the Stone , Gout , Strangury , disiness in the head , or any other disease whereby they are made unserviceable , or at least not able to do that good they would : there will a day come wherein they shall be perfectly healed and cured : The Resurrection is the Saints best Physitian . 4. Let this encourage you to be willing ( if God call you to it ) to part with your ears , eyes , leggs , hands , or head it self , for the keeping of a good conscience ; for you shall have all your limbs restored to you again at the great day of restitution of all things . Famous is the story that Josephus tells of one of the seven Children in the Maccabees , who when he was to have his tongue cut out and his ears cut off , he said to his Mother , These members I have received from Heaven , and for the Law of my God I despise them , and trust that I shall receive them again : I shall have a better tongue at the resurrection of the just . 5. Let this exhort you especially that are true Saints , whose bodies by grace are become the Temples of the holy Ghost ; to labour to glorifie God in your bodies as well as in your spirits , for they are Gods , and they are bought with a price as well as your souls . To labour to keep under your bodies , and to bring them into subjection : To yeeld your members as instruments of righteousness unto God , and as servants of righteousness unto holiness . Let me beseech you by the mercies of Jesus Christ who hath redeemed your bodies , that ye present your bodies a living sacrifice , holy , acceptable unto God , which is your reasonable service . Think not any service too much for God with those bodies which shall one day be made so beautifull and glorious . Let godly Ministers be encouraged to wear out their bodies in their Ministeriall imployments , for they that turn many unto righteousness , shall shine as starres for ever and ever . Vse 2. To you that are wicked , that is , who are members of the devil , whose souls are beleapred with sinne , who minde earthly things , whose God is your belly , whose glory is your shame ; To beseech you to consider the sad and miserable condition you shall be in at that day . Your bodies indeed shall rise , but they shall rise unto everlasting cindemnation , Joh. 5. 24. and unto everlasting shame and contempt , Dan. 12. 2. your vile bodies shall then be cursed bodies , and your sinfull bodies shall be tormented for ever with the worm that never dieth , and the fire that never goeth out . Vse 3. A divine project how to make your bodies beautifull and glorious . If there were a Physician here upon earth that could cure all your bodily diseases and deformities , and make them immortall , how would you prize him ? I have told you this day of such a Physician , even the Lord Jesus Christ , who shall one day come from Heaven on purpose to make our vile bodies like unto his glorious body . Oh that this word were mingled with faith ! Methinks if any Motive could prevail with you that are Gentlewomen and great Ladies , this should , Behold a way how to make your bodies eternally beautifull ! What trouble and pain do many women that are crooked endure , by wearing Iron bodies to make themselves strait ? What vast expences are many at for the beautifying of their rotten carcasses ? Hearken unto me thou proud dust and ashes , thou guilded mud , that labourest to beautifie thy body by vain , foolish and sinfull deckings and trimmings , and thinkest thy self deckt in the want of decking , that pamperest thy body in all voluptuousness , and makest thy self by thy strange fashions so unlike thy self , as that if our civil fore-fathers were alive again , they would wonder what strange monster thou wert . Hearken unto me I say , and consider thy madness and folly : by labouring so much to adorn thy body with the neglect of thy soul , thou undoest both body and soul . The only way to make thy body for ever beautifull , is ( as I have said ) 1. To have thy conversation in Heaven while thou art upon earth , and when Christ comes from Heaven , he will change thy vile body and make it like his gloriom body . 2. To labour to be a reall member of Christs mysticall body , and then thou shalt partake of the glory of his naturall body . 3. To get a gracious soul here , and thou shalt be sure to have a glorious body and soul hereafter . There is a saying of Bernard worthy to be written in letters of gold : Christ hath a treble coming : Once he came in the flesh for the good of our souls and bodies : Now he comes in the spirit ( by the preaching of his Ministers ) for the good of our souls . At the last day he shall come for the good of our bodies to beautifie them and glorifie them . Noli oh homo praeripore tempora , do not oh man mistake thy time ! This present life is not the time for thy body : It is appointed for the beautifying of thy soul , and adorning it with grace and holiness . The resurrection is the time wherein Christ will come from Heaven to make thy body glorious . How quite contrary to this do most people live ? Let it be our wisdom ( with the children of Issachar ) to have understanding of the times . Study in this your day to get good and gracious souls , and you shall be sure at the great day to have blessed and most glorious bodies . Labour to get your souls beautified by Christs second coming with justification and sanctification , and Christ at his third coming will make thy body glorious above expression . HAving finished my discourse upon the Text , I know it is expected that I should speak something of our Dear and Reverend Brother , whose sad funerals we now celebrate . It hath pleased God within a little space to take to himself many godly and able Ministers , which without doubt is a very great judgment ; and the greater , because most people are so little sensible of it . And not only a great judgment in it self , but a presage of greater to come ; For the righteous perisheth , and no man layeth it to heart , and mercifull men are taken away , none cinsidering that the righteous is taken away from the evil to come . The Rabbins have a saying , Quando Luminaria patiuntur Eclipsim malum signum est mundo , It is an ill sign to the world when the Luminaries of Heaven are eclipsed . God hath extinguished many glorious Lights of late , I need not put you of this City in minde of Dr Gouge , Mr Walker , Mr Whitaker , Mr Gataker , Mr Strong , &c. nor you of the University of Dr Hill , and now of this godly Minister Dr Samuel Bolton late Master of Christs Colledge in Cambridg . If I should enter upon his commendation , I may truly say what Gregory Nazianzen doth of his Sister Gorgonia , that there is more fear least I should speak too little , then that I should speak too much . He was a burning and shining light in this our Israel , an interpreter one of a thousand : a man of excellent Ministerial abilities , a workman that needed not to be ashamed , dividing aright the word of truth . He was one that did study not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not only to preach well , but to live well : His life was an excellent commentary upon his Sermons . As Nazianzen saith of John Baptist ( who is called The voice of the cryer , ) that he was all voice : a voice in his habit , a voice in his diet , a voice in his dwelling , a voice in his conversation , as well as in his preaching : So may I truly say of our Reverend Brother , he was tota vox , all voice ; a voice in his life as well as in his Doctrine ; he lived his own Sermons , and preached louder by his good conversation then by his heavenly doctrine . Nam Vita Praedicatorum est vocalissima . What Ruffinus saith of Gregory Nazianzen , may fitly be applied unto our dear Brother ; He did those things himself which he taught to others , neither did he condemn himself by practising contrary to what he preached . He had not only dona honoraria , but dona salutifera : not only gifts for the good of others , but graces for the good of his own soul . There are many Ministers that have rare gifts , but they are like a Pearl in a Toads-head , because their lives give a lye to their Doctrines : But this our Reverend Brother had not only gratias gratis datas , but gratias gratum facientes , he was not only learned but religious , and ( which is his highest commendation ) he was an humble Saint . There are four things ( saith Luther ) that make a Minister , Prayer , Reading , Meditation and Temptation : Our Christian Brother was not only a man of Prayer , Reading and Meditation , but a man assaulted with many Temptations , with more I beleeve then many hundred of Ministers are . He was often buffeted by Satan , and therefore more able to comfort them that were in trouble , by the comfort wherewith he himself was comforted of God . And let me take the boldness to tell you , that he hath left a writing behind him , wherein he hath recorded all the outgoings of God towards him , and all the experiences of Gods shining with the light of his countenance upon him , and also of his withdrawings and hiding his face from him : He hath written down both the Apogaeum's and Perigaeum's ( as I may so speak ) both those times wherein God was at a distance from him , and when he approached neerer to him . His desire to win souls to Christ by preaching was so great , that though he was head of a Colledge in Cambridg , and had no Ministeriall charge of his own , yet notwithstanding he preached gratis once every Lords day for many years together . The like is said in print of that Reverend and godly Minister Dr Hill late Master of Trinity Colledge . Here I must not forget what hath been told me since the preaching of this Sermon ; That our dear Brother , in the ordinary course of his Ministry , had preached over the third Chapter to the Philippians , to the latter end of the verse immediatly before my Text : and behold how by the overruling Providence of God ( unknown to me ) it hath hapned , that the last verse of the same Chapter ( which he left unfinished ) was chosen for his Funeral Sermon . But though he lived not to preach of this verse , yet he now lives in Heaven , waiting for that blessed time , when his vile body shall be raised out of the grave , and be made like unto the glorious body of Jesus Christ . Before he was Master of Christs Colledge , he preached three or four years in this place , six or seven years at Saviours Southwark , and for some time at Andrews in Holburn , to the great satisfaction of all the godly that waited upon his Ministry . And though he be now dead , yet he still speaks , not only by the holiness of his life and graciousness of his doctrine , but also by the many Books he hath left in print , in which you may behold a fair character of his piety and Ministeriall abilites . He was very orthodox , and sound in judgment , he had no spiritual Leprosie in his head , witness those two Books of his , The Arraignment of Error , and A Vindication of the Rights of the Law , and Liberties of Grace . He was of a publike spirit ; witness that Book of his A word in season to a sinking Kingdom . He was very carefull in admitting men and women to the Sacrament of the Lords Supper ; witness that Book of his called , The Wedding Garment . The time of his sickness was long , tedious and costly ; his diseases many , very many , but his patience was exceeding great : he would usually say , That though the providences of God were dark towards him , yet he had light within . A little before he died , he said to one that was lifting him up , Let me alone , let me lie quietly , for I have as much comfort as heart can hold . The last time I was with him , I found him wonderfully desirous to be dissolved and to be with Christ : I heard him say , Oh this vile carcass of mine , when will it give way that my soul may get out and go to my God ? When will this rotten carcass be consumed , that I may mount up to Heaven ? And when he saw any probable symptoms of death ( which he called the little crevises at which his soul did peep out ) he was exceedingly joyfull . It was his desire to be buried without any Funeral pomp ; which puts me in minde of a saying recorded in the life of Pellican , of an Vncle of his who would not be buried in his Scholastick habit ( as the custom then was ) testamento cavit ne aliter sepeliretur quam simplex alius Christianus , He ordered it in his Will , to be buried as a private Christian , and not as a Doctor ; and the reason he gives is , because he hoped resurrecturum se ad judicium , non ut Sacerdotem & Doctorem , sed ut humilem Christianum , That he should rise at the day of judgment , and appear before God , not as a Priest or Doctor , but as an humble Christian . This was the desire and hope of our Reverend Brother , and this text that I have preached on , was matter of great rejoycing unto him whilest he thought of that day when his vile body , subject to so many diseases , should be made like unto the glorious body of Christ , according to the working , the mighty working ( as he three times repeated it ) whereby he is able even to subdue all things unto himself . And so I leave him in the arms of his blessed Saviour , beseeching God to make up this great loss of him to the Church of Christ in generall , and to the Vniversity of Cambridg in particular . FINIS . TO THE Memory of the Right Worshipfull SAMVEL BOLTON , D. D. late Master of Chr. Coll. in Cambridg . COme , let our Petty brooks of sorrow fall Into a full swolne stream of generall Sadness , in pursuit of that blest soul hence Put off to the eternal confluence And Ocean of goodness ; Happy he Whose grief is swallow'd in that blissefull sea . Weep we once more ( whose Fathers hast'ned death And Church-estate expiring with their breath , Make us a lower sort of Orphans ) we Who found in Him still freshest memory Of whose we were , that tenderness of heart Which the deceased spirits seem'd to impart . And yet nor we nor she ( from whose torn breast Death snatcht away th'indearing close lodg'd guest , Untimely , misaccounting his years summe And hudling up in 's life , dayes yet to come . Such were our hopes , and such the promises Of a firm tempers seeming healthfulness . ) Nor we nor she to private loss must pay , What we should in the common treasure lay . In universaller calamity , There 's sacriledg in such a privacy . Such is the fright when the main body flies Or gives ground , or when a Souldier spies A breach in the chief-fortress ; so were we ( Who fanci'd a blest perpetuity ) Appaled when we saw his strength decline Whom we wisht as immortal as divine . The Colledg scarce could hear 't , though by degrees We were dril'd on into our miseries . Was it death's mercy , or deaths cruelty ? That we might feel , or fit our selves to dy ? We languish'd all the while in him , at last Into th'Dead Colledg all our Fellow 's past . This grief 's too straight still , and he little knew , What the World ow'd , that thinks his tears undue . Doth not , if such a part of goodness fall , Goodnesses common spirit convey to all A members sadness ? I'n't the Church throughout Its body pained when an Eie's put out ? Where shall we now such a meek Moses finde To recall wrangling Brethren to one minde ? Many will help it on , but who 'le bemoan A sad Church rent into division ? 'T was the work of a soul , as his , orecome With benigne sweetness , such a one in whom Dwelt th'image of full Goodness , as above Calme and serene in its firm peace and love . One to the World so dead that evermore In the worlds things he seem'd stept out of doore , As one that 's gone for some few hours abroad , Or whom some small affairs call out of 's road . Then was he at his home , then onely free When the employment was pure heavenly . How naturally in spiritual discourse Was his speech fluent , ready , without force And unaffected , one might safely say , Then he was in his temper , in 's own way . Like him who tyred with a barb'rous sound In a strange country , happily hath found One of his natives : now he may reflect On his own home in 's well known dialect . View his divine attendance , his soul prest On messages to Heaven , and addrest To his immortal Fathers , not with words Which malapert Buffons speak to their Lords : Nor peremptory sauciness , built on A fond God-levelling communion . But in beseeming reverence . By and by ( As toucht by'illapses of Divinity ) Rais'd into heav'nly ardors : while just as Bodies mov'd swifty , along where they pass By their own violence impress a motion Ev'n on by-standing dulness . His devotion Rouz'd and enliv'ned all the neighbour hearts By holy-magick touch more then the arts Of Pulpit-Orators , more motive he Snatcht our souls up by vigorous sympathy . Such was his zeal , a fire not nourished By earthy matter , purer then what 's fed By popular applause and basest gain , His zeal was of a farre more heav'ly strain . It ner'e gave fire to Cannon , nor did light Musquitiers matches : in no civil fight Was it a conduct , or ere serv'd in flame To burn dissenters bodies or their Name . Such searching fires earths mixture do proclaime ▪ When , like some wandring fires , from book to book Skipt it ? From Paul to Littleton or Cook ? 'T was pure and steady , powerfull , nor fierce . By gentleness it had the might to pierce A sinners heart , asham'd to see more sense In him then in himself who did th'offence . In preaching , prayer and life we well might see Divineness : Man now , in mortality . Plead not , blest soul , against us , that th'art gone As tyr'd with us dull to be wrought upon . That thou mad'st hast impatient of our stay Who fondly loytring would not hie away . 'T is but our guilt , Hee 's more Good now , nor farre , Christs-Colledg Keeper still and Tutelar . J. SEDGWICK . Chr. Col. C. An Epitaph on the truly Religious and Learned Doctor BOLTON Master of Christs Colledge in Cambridg . TYr'd with a Body , and the Age , here lyes One that was Holy , Learned , Just , and Wise ; Liv'd when the Court seem'd heavy , and the See Grew proud , yet Patience preach'd and Modesty . Though Fears urg'd Fears , and Hope pursued Hope , Pulpits 'gainst Pulpits bandied , yet the scope Both of His Text and Life was peace ; fair Peace ! Heaven's Legacy , the busie world's scorn'd Ease ! By taking Care of Souls He did not mean Providing Lordships for his heirs ; so clean , So spotless were his Aimes : his greatest store , Was Love and Praise ; Promotion made him Poor . 'T was not the practise of his Zeal to Grone Against Plurality and neglect his One . His Matter alwayes did become the place , Diurnals never turnd the second Glasse . Call'd from the City , he succeed One Turnd out by Death , Fates Sequestration : Which Place he serv'd with chearfull Love and Care , Firm Justice , open Candour , hearty Prayer , ( Free from base shriveled Faction , hungry strife , ) Ev'n to the loss of Riches , Health and Life . Stay , Reader , and bestow a Tear On this Dusty Fruitfull Bed , The Spring will then dwell alwayes here , And Violets ner'e hang the head . Pray , the Earth may lightly presse Her entrusted Urne below ; May the same prayer thy Reliques blesse , When they shall rest , as his do now . T. STANDISH . Upon the Death of the Pious and Learned SAMUEL BOLTON , Doctor of Divinity and Master of Christs Colledge in Cambridg . NOt that my gadding Muse affects to shew Her courser beauties to the common view ; Not that she thinks such harsh ill-tuned Layes , As hers , are fit to celebrate thy praise ; Dares she present these verses ; but as they Who hundreds hold of others , yet do pay Nought but a Pepper-corn : by this she showes Though she brings little , yet 't is much she owes To thy dear Memory and honour'd Name , Immortal BOLTON , Heir of lasting Fame . Whose known deserts and unreproved worth Needs not her slender skill to blaze it forth : But can commend it self to after-times Without the help of Elegiack Rimes . Though others under brasse and marble plac'd , Keep not their Names and Titles undefac'd ; Though Monuments themselves decay , and must Confess their ruins , and resolve to dust ; Though all things else be subject to the Laws Of fickle Change and Times devouring jaws ; Yet wisdome hath a ne're decaying root And vertuous pains bring everlasting fruit : And they that labour'd have and liv'd like Thee , Their Names shall last to all eternity . Nor seems it strange that vertuous men should best Oblivion scape , which oft involves the rest Of things and persons , whose poor low desires Are not affected with such high aspires . The Principles by which most men do move Are private Interest and base self-love : So farre their friendship and their hate extends It self , as serves their own contracted ends . Hence as that Earth-begotten brood which grew From teeth which Cadmus in the furrowes threw , Within a while by civil discord slain , Return'd unto her Mother earth again And scarce left any token to appear To tell th'ensuing age that once they were : So bad men quickly vanish , and are gone Buried in earth and dark oblivion . But those like thee whose more enlarged breast With better thoughts and purer fire 's possest ; Who make themselves no scope to which they bend Their actions but the common good attend ; Cannot pass unregarded hence but Fame Ennobles and perpetuates their Name . Who ere did to the infant world impart Some signal benefit or usefull art , Had Temples built unto him : Hence arose Ceres and Bacchus and such gods as those . Would truth dispense and piety admit Of such like Deities , 't were farre more fit T' account Thee one then those that taught us how To tread the winepress first and hold the plow : Since this grand difference 'twixt thee we finde And them ; they fed the body thou the minde . Wm W BRYCHE . On the deplored Death of the Reverend Doctour SAMUEL BOLTON Master of Christs Colledge in Cambridg . TO mourn in verse , and write an Elegie , Is even grown as common as to die ; Poëtick sorrow serves but for a mask To other passions ; 't were an easie task For grief that 's feigned , or at best but fain'd To boast it self in eloquent complaint . But where internall sorrow hath possest The very vitals , and corrodes the breast With inward care , where the oppressed heart Doth inly languish with consuming smart ; The soul is choaked , and the spirits spent With mutual conflict , e're they finde a vent . Such reall anguish , such unfeigned grief , Doth scarce admit the pitifull relief Of sighs and tears ; such dolour scarce affords Imperfect sentences , and broken words . The case is ours , whom sorrows violence Hath strongly touched with a vigorous sense Of our calamity : whose deep distress Our mindes with grief astonish'd can't express . No wonder then in so just cause of tears And sad complaints , so little pomp appears Of mournfull Elegies , and funerall songs ; This loss doth more affect our hearts then tongues . Our sincere mourning seeks not after fame In these iust Rites ; let others then proclaim Their forced sorrow with exalted cries , Our reall grief makes silent Obsequies . W. LEIGH . Upon the Death of the Reverend , his never to be forgotten Friend , Dr BOLTON Master of Christs Colledge in Cambridg . IS BOLTON dead ? and shall not England weep , That we no longer such a Saint could keep . Alas ! the world not worthy was of Thee , The Saints above did want thy companie . Thy virtues , graces , praises , and thy worth , No tongue alive is able to set forth . Thou wast a burning , and a shining Light In this ovr Orb ; few left which shine so bright . Thy Minister ' all Gifts , thy Zeal , were rare Thy Piety , no less thy gifts in Pray'r . And in a word ( Blest Soul ! ) Thee to commend ; Thy Praise knows no beginning nor no end . JOHN CROFTS Minist. C. C. C. FINIS . Notes, typically marginal, from the original text Notes for div A32058e-1530 a Tremelius . b Beza . Corpus humilitatis pro eorpore humili ; Hebraismo non ignoto . Justinianus in locum . The Greek for a body is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , And {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 Cor. 5. Bernard . Gen. 2. 7. Vse . Lesson 1. Isa , 40. Job 13. 25 , 28. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Lesson 2. Rom. 6. 6. In vita ejus per Hieronymum . Lesson 3. Lesson 4. Lesson 5. Lesson 6. 1 Cor. 6. 15. 19. 3. 17. Doct. 2. Quest . 1. Answ. 1 Thes. 4. 15. Job 19. 25 , 26 , 27. 1 Cor. 15. 53. Quest . 2 ▪ Answ. Aug. de Civ. Dei , lib. 22. Rom. 7. Mat. 13. 43. M. Norton in his Orthodox Evangelist . Acts 9. Rom. 22. 23. Acts 6. 15. Exod. 34. 30. Vbi volet spiritus , ibi protenus erit corpus . M. Norton . Norton in his Orthodox Evangelist . Quest . 3. Answ. Tertul. 1 Cor. 15. Quest . 4. Answ. Quest . 5. Answ. 1. Answ. 2. 2 Thes. 1. 10. Col. 3. 3. Answ. 2. Matth. 13. 43. 1 Cor. 9. 27. Rom. 6. 13. 14. 1 Chro. 12. 31. Isa. 57. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gregorius vir per omnia incomparabilis , qui verbo & operibus clarus splendididissimum lumen scientiae Ecclesiae praebuit , dum ca docuit quae fecit , nec seipsum condemnavit agendo contraria quam docebat . Dr Tuckney in his Funerall Sermon of Dr Hill . Melchior Adamus in vita Pellicani . 
A39839	----	The passion-flower a sermon preached on the 30th day of January, being the day of the martyrdom of King Charls the I. / by Christopher Flower ... Flower, Christopher, 1621 or 2-1699. 1666 Approx. 43 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A39839 Wing F1384 ESTC R15159 12035265 ocm 12035265 52877 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39839) Transcribed from: (Early English Books Online ; image set 52877) Images scanned from microfilm: (Early English books, 1641-1700 ; 889:16) The passion-flower a sermon preached on the 30th day of January, being the day of the martyrdom of King Charls the I. / by Christopher Flower ... Flower, Christopher, 1621 or 2-1699. [8], 24 p. Printed for Nathaniel Brook ..., London : 1666. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Charles -- I, -- King of England, 1600-1649. Funeral sermons. Sermons, English -- 17th century. 2006-12 TCP Assigned for keying and markup 2006-12 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Robyn Anspach Sampled and proofread 2007-02 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Passion-Flower : A SERMON Preached on the 30th day of January , BEING The Day of the MARTYRDOM OF King Charls the I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of whom the World was not worthy , Heb. 11. 38. By CHRISTOPHER FLOVVER , M. A. and Rector of St. Margarets Lothbury , LONDON . London , Printed for Nathaniel Brook at the Angel in Cornhill . 1666. Academiae Gantabrigiensis Liber . To the truly Worthy His Honoured Friend Dr. BALDWIN HAMEY Doctor of Physick . SIR , OFten and seriously considering my manifold obligations , owing even my very life ( next under God ) to your care and cure , as having not seldom prolong'd it , when twinkling on the socket ; I determin'd rather to run the Gantlop of Censure from this capricious and over-curious age , than merit the sordid Epithet of Ingrateful . And yet , if the gale of your Clemency drive mee cleer off that Scylla , I fear I shall split upon Charibdis , incurr the supicion , at lest , of pride and vain-glory , while I onely wish my Meditations immortal , whereby my thanks may run paralell with them . I must ingenuously acknowledg , this Discourse hath nothing to commend it to your accomplisht self , but the sincere loyalty of the Autor , and the weightiness of the Subject ; comprising some of the Unjust Sufferings of the Lord of Glory ; in which , as in a mirrour , you may also view the Sufferings of our glorious Lord , King CHARLS the first of ever blessed memory ; whose Anniversary merits ( maugre all malice ) a sable Monument of solemn mourning to bear date with the utmost length of Time ; that so the Enemies of his Regality . and Virtues may see the guilt and greatness of their Vices , and those of our Nation and Religion may discern our Reallity and Innocence . Now would you deign to inquire what flegg'd this Discourse of mine to fly ( tho with black wings ) farther than your habitation , suffer mee to tell you ( which I cannot without a sigh ) the supine negligence of som and the irreligion of others , which obstructs a religious ingress into the sacred place of God's special Presence on the annual approach of this dismal day ? So that , by an happy Providence , this Sermon may reach som of their houses and pearch on som of their hands , who make little , or no conscience of frequenting God's House on this solemn day . That I have made a good Choice in putting this weak child of my weaker brain , under your Patronage , none will or can deny ; you having obtained one of the chiefest places among those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , breathing Gods ; who enrich dayly the world with wonders , in raising infirm mortals from sickness to health , & as it were from death it self . I may add , whose loyalty , learning , candor , integrity of life , and exemplary Charity , are as so many specifics against the Pestilential breath of detraction . If you shall vouchsafe ( Noble Sir ) to stick in the vernant Eden of your Study this Passion-Flower ( which you are much more able than my self to read a Lecture on ) you will very much oblige him , whose highest Ambition it is humbly to subscribe himself Your devoted Servant , and witness of your merit , CHR. FLOVVER . THE Passion-Flower . John 18. part of the 40 th . Verse . — Not this Man , but Barabbas . The whole verse hath it thus , Then cryed they all saying , Not this Man , but Barabbas . THAT I may speak from this holy Mount to your greater benefit , and better bringing to pass of my pious design , which is ( as much as in me lyeth ) to melt your Hearts into a temper becoming the Solemnity of this day . I shall desire your Christian attention may accompany me to some preceding passages . In the beginning of this Chapter you may read Judas to betray Jesus : in which bold and impious Attempt the Soldiers fall to the ground , vers . 6. Jesus is taken and led to Annas and Caiphas , v. 12. and in the 15. verse begins Peter's Denial of him . v. 19. according to the Contents of some of your Bibles , Jesus is examined before Caiphas . v. 18. you may read him arraign'd before Pilat , who accosteth them that brought him before him , first with this Interrogation , What Accusation bring you against this Man ? v. 29. they reply , If he were not a Malefactor , we would not have delivered him up unto thee . It is time now , I conceive , as early as it is , by way of Preface to my Text to take them to Task , and to examine the weight of their words , for all was not Gospel they said , though it be mentioned in the Gospel . If he were not a Malefactor , as if they should have said , his Crime is so manifest that he needeth no Accusation ; what , do you doubt of the Righteousness of our Proceedings who have done all things with deliberation ? and have found him worthy of Death , and we exspect that you should proceed to give Sentence : Depth of Hypocrisie ! Madness ! and Malice ! as if being a Prisoner , bound , and in Fetters only , was Crime enough , and deserved Death as a Malefactor ? This was handsom indeed , high equity ; sure ! who cannot perceive that they distrusted their Caus , and therefore cunningly by way of Anticipation spoke what they did , least they should have been compelled to prove him so , a Criminal , a Malefactor , as they pronounced him to be ? He that runneth may read their Hypocrisy , they would by all means be thought to be Consoientious , as if they never attempted any thing , but what was just , and had never sought the Death of any but of Malefactors ; when it stands upon sacred Record as a base blot in their Escutcheon , that they unjustly slew all the Prophets that went before them . O the perfrict brazen Forehead ! the Impudence of this Rout , to style Him a Malefactor , who had done Nothing but Good to their Nation . They should have asked the Blind to whom he restored Sight : The Lepers whom he had cleansed : The Lame to whom he gave Limbs , whether he was a Malefactor : But thus it was prophesyed , Psal . 35. 12. They rewarded Me Evil for Good to the Despoyling of my Soul , and Hatred for my Love. Yet Pilat , as bad as he was , being startled at their unjust Proceedings seemed to rid his Hands of him , with Accipite eum , Take ye him and judge him according to your Law. The Roman Law forbidding to Condemn any before he be heard . Now do but see how they elude this , It is not lawful for us to put any one to Death : No , Then the Death of Stephen , lies at your doores , your present judgements confute your former practises : besides , what was it other then to be the Death of Christ , so violently to beg it , with open Mouth thus to go against Him , and like so many Blood-hounds to cry him down . It seems by their Law he should only have been stoned , by the Roman Law he must be Crucified ; it was their intent then , not only that he should Dy , but with the greatest ignominy , pain , and shame that mought be . Neither is Pilat yet satisfied , for being entred into the Judgment-Hall again , and having convened Jesus ; he asketh Him , Art Thou the King of the Jews ? In this he thought to have struck the Nail on the Head : as if Christ would ( upon that Demand of his ) have confessed Himself guilty of Treason against Caesar , and of disturbing the Peace of the Nation . But what said our Saviour ? Sayest thou this of thyself , or did others tell it thee of Me ? As if he should have said , Little dost thou think what thou sayest , the Mysterie that those few words contain in them . For how couldst thou style Me King , since no Man can say Jesus is the Lord but by the spirit ? Have it whence thou wilt , it is of weighty concernment , what thou hast said , didst thou but understand it . Or we may suppose this Interrogation to be a Reproof of Pilat ; as if our Saviour should have said , if this proceedeth from thy own Suspicion , it is but an injust part thou dost Act , for that is not the Star a Judg should be led by , he ought not to be both the Judg and the Witness : If some others told thee so , why are not my Accusers brought forth ? If to Accuse be enough to make a man Guilty , none will be Innocent , Judges are to proceed , secundum allegata & probata , according to what is alledged and proved : Our Saviour probably said this , to give him an occasion to speak what followed , Am I a Jew ? This Pilat may be said to ask in Scorn to that Nation , hateful to the Heathens for their Difference from them in Religion : as if he should have said , How can I speak this of my self who am not a Jew , but an Ethnick , and what have we Heathens to do with your Rites ? The Chief Priests of your Nation delivered You to Me , and for This accused Thee to Me : they are the men that lay it to thy Charge , I neither Apprehended Thee ; neither did I Accuse Thee . Certainly he would not , had he been a Jew , and Christ his King ; yet , as his Place empowered him , he examins him , Quid fecisti ? What hast thou done ? Our Saviour thought that Question answered it self , and therefore was not sollicitous to Reply to it , having done nothing worthy such usage . A Kingdome he dreads not to tell him that he had , but it was not of this World , v. 36. of this Chap. Therefore he need not be thought to stand in their Light who had Kingdoms , they might have room enough to Sway their Scepters in for all him . Yet it is very observable , He doth not say his Kingdom was not In this World , but not Of this World ; whence it follows , That there is another world , which Pilat , it is probable , dream'd not of ; In which he that suffers the loss of never so many Kingdoms here , may be riehly rewarded there . This could not but cure Pilat of that shaking Palsy which Fear had put him into , our Saviour talking of a Kingdom . Now this our Saviour proceeds to make more manifest thus , If my Kingdom were of this World , then would my Servants fight that I should not be delivered to the Jews ; as if he should have said , I would not be so imprudent as to go only with a few un-armed Disciples , I would then be a little better Guarded , my Attendants should be many and mighty , such as know how to use their weapons , and to acquit themselves like Men : Smiling , as it were , at the Vanity , and Impotence of worldly Potentates , who of themselves signifie little , but depend on the strength of external power , which if it fail , they fall : but having that they can do any thing , bring Others to their Bent or Bow at pleasure , have their Persons at Command , as they had his ; Yet Pilat cannot but harp on that String , witness his Language , Art thou a King then ? This could make but harsh Music in his ears , who could not but envy him that Title howsoever , where-ever his Kingdom was : He was loth to ask where his Kingdom was , least he should not be far from Happiness ; sure : No , take heed of that , Me-thinks I see him tremble at what our Saviour answered : Thou sayest that I am a King ; as if he should have said , What need I say it , when you your self say as much , your own Mouth hath pronounced it ; and yet least the Man should be too much dejected at it , our Saviour addeth , To this end was I born , and for this Caus came I into the world ; what ? to raign like other Kings ? No , but to walk Antipodes to them rather ; as if he should have said , 'T is an Error to think that I am Ambitious of any Mundan Reign , any worldly Soveraignty ; 'T is thus , That my Kingdom is Spiritual , I cannot , I will not deny : but will aver it either before thee , or any Caesar on Earth : Only know this , That it is the lest of my Intention to molest other Kings , or pompously like them to Reign . But to be a witness to the truth am I come : At this Pilat seems to be pretty well pleased , and asketh him , What is Truth ? But alas ! it was more out of Derision and Contempt , then to be Informed : As indeed prophane Spirits cannot endure to hear savoury words , but they turn them off with Scorn : as if he should have said , I hope you will produce no other truth then your High Priests do teach , you will not seem wiser then they ; will you ? If you do , 't is folly to declare it , I must interrupt you , for it is other Business that we are about , Your Life is in Question : He would not stay for an Answer , but , went out , saith the Text , because he thought Caesar's Laws sufficient , and the knowledg of any other Truth needless : Besides , he saw the Cloud to thicken ; The Jews it is likely bandying together , so that it was no time to hold conference any longer with him : and the Jews feared , least Christ having obtained Liberty to speak for himself , he might so work upon the Judg , and melt the hearts of the rest on the Bench , as to frustrat their Design . Well , for all this , He that before went out to hear his Accusation , now goes out to excuse him to the People , to his Accusers . Behold him seemingly to heap Civility upon Civility upon our Saviour , even in the mid'st of his Severity . For first , Tho on the one side were Persons of great Rank and Quality , from whom he mought expect a Becoming reward for his Injustice , or dread their Displeasure if he did not act as they would have him : And on the other side Christ , who was mean and contemptible , in outward appearance , forlorn and forfaken , yet he gives it for him against the Jews , casting their Malice , as it were , in their Teeth . Secondly , He stands not only up for Christ , maugre all their eager expectation of the contrary , but Confounds his Adversaries pronouncing Him innocent : and that not without an Emphasis , I find in him no Fault at all . And yet this Vulpone , this Fox , least their teeth so sharp set , should ( for want of a Prey ) fasten on himself , he tells them , you have a Custom ; an ungodly one it was , what ever was the ground of it : Some think it was in memory of Jonathan , rescued by the People from Death , which his Father had threatned him with . Others , that the Feast mought be celebrated with the more Joy and Gladness . Others more probably say , it was in remembrance of their Deliverance from the Egyptick Bondage . But if so , one would think the Paschal Lamb should have been Memorial enough for that , but they must do somewhat additional , though not commanded by God : Thus Hypocrisie is alwayes busie in preferring its own Figments before God's Commands ; yet I verily beleive the World would have been more happy then it is , had it not had worse Judges then Pilat was in some respects : For do but see how Industrious he seems to be for Christ's Release . For this end he rubs up a Custome of theirs , to capacitate them to Release him : he did not pervert an Old Law , or establish a New one : Setting up a High Court of Justice to try him by . Then he propounds them two , None is in Competition with him but Barabbas , a notorious Miscreant , whom he thought none would be for ; Nay more , he seems to Beg him , or at lest to bid them choose him , saying , Will ye that I release to you the King of the Jewes ? scorning to mention Barabbas , whom our Evangelist stiles a Robber , and another a Murtherer , which serv'd as a Foil for their malice , if that needed any , to preferr such a one before Christ . But Pilat , it seems , was deceived , for the great ones before had been at the People to ask Barabbas , and to leave Jesus to undergo Death . The Multitude , which not long before was for Him , now unanimously bandy against him . For they cryed all again , say the words immediately preceeding my Text : Envy , you see cannot be quiet till it hath made the person it strikes at perfectly miserable : But why again ? They cried all again : You may remember they before cryed , if he were not a Malefactor , we would not have delivered him unto thee . That which they cryed again , was that which I cannot , it being my Text , but repeat again , Not this Man , but Barrabbas . Thus Beloved , having presented you with that Preface , which can be stil'd no less then Necessary . Come we to some Division of their words , whom it is a wonder , being so many as they were , to hear not Divided : Yet thus it was , Here was no crying some one thing , and some another , as at that uproar we read of Acts 19. The Wind and Tyde , Priest and People , both went one way , great and small , honorable and ignoble , young and old , male and female , they cryed all not once , but again Non Hunc , sed Barrabam , Not this Man , but Barrabas . In which words you have the Peoples Election , and Reprobation , or if you will in Termes less offensive , less to be excepted against , the Peoples Negative , and Affirmative Choice , such as it was : Negative , Not this Man : Affirmative , but Barrabas . To scan each by it self briefly , and to come to some suitable Application of both . And first of their Negative Vote , or Choice . Not this Man. And pray , why not He , O ye Jewes ? What harm did he ever do you , or could ye ever find in Him ? How justly might it have been said to them concerning Him , I mean our Saviour , as Themistocles said to the Athenians , Are ye weary of receiving so many Benefits by one Man ? If ye go to that , what good did he not do you ? How could ye so soon forget the Evils that he cur'd ? The empty Bellys among you , which He often fill'd ; and fed ? What house did he ever enter into , but Salvation enter'd with Him ? Some alwayes were the better for Him : Not this Man ? What! after so many Miracles wrought among you by his Divine power ? Is he but a Man in your judgements ? I had thought the inspired Magi , that fell down devoutly at his feet , when newly infanted , which you could not but hear of : The water of the neighbouring Flood turn'd by Him into Wine , for the pleasuring of the Gallilean Youth , being with them at a Marriage , His forty dayes fasting , His feasting the Multitude with Bread that encreased betwixt the Dispensers hands , when more then All remain'd : His wonderful checking the boistrous Waves of the Sea with a word : His walking on that watry Plain with unsinking feet : Those damned infernal Spirits , Rebels to God , and the Light , which hearing his Voice forsook their fleshly Habitations , The blind by Birth , who to Him ow'd his Day ; The Dumb that never spake till he loosned their Toungs . I thought these would have prov'd as so many Heralds to proclaim him more then Man : No , for all this , it 's only ▪ Not this Man , they were loth sure to believe Him to be God , lest the thoughts of it should have endanger'd their Conversion , or melted them into a better temyer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non istum , so some render it , by way of diminution , and vilifying : not this worthless person . No , whom then ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But Barabbas , which is their positive Choice , or affirmative Vote , and comes next to be handled , I fear I shall not do it so roughly as it deserves . But Barabbas , an excellent Choice indeed ! a special , lovely dish this , to be serv'd in at such a Feast : Now this Fellow ( to turn the istum upon him , which they undeservedly fixt on our Saviour . ) He was notorious , I. For Robbery , he was a Robber , saith our Evangelist . II. For Sedition , he troubled the whole City , saith S. Luke . III. For Murther , saith the same Evangelist , cap. 23. 19. This was the Idol they cryed up ; the Miscreant they put into the ballance with Christ , the Son of God : a very nointed Villain he was , to have whom executed every man's appetite but a little before was up : yet rather then Jesus shall live , Barabbas shall be releas'd , more Insurrections , more Murthers , more Seditions , more any thing rather then to be in danger of having Christ their King , He that was born King of the Jewes : Do but see how S. Peter sets them out in their Colours , characterizeth them to their Heads , Acts 3. 14. But ye denied the Holy one , and the just , and desired a Murtherer to be given unto you , and killed the Prince of Life . This was he that was thought only worth naming with them ; Christ out of contempt , being branded with the Appellation of This Man : they had rather celebrate their Passover with that wretch , then with Jesus . And no marvel , for they knew this Fellow would prove no eye-sore them , would patiently permit them to do what they would , give them Liberty of Conscience , and so would be exellent company for them ; alas , he was not for their Tooth , who came from Heaven upon Errands of Holyness , and Reformation , whose Example would put Vice out of countenance , and upbraid their madness . No , they had too much of Him already , Not this Man , but Barabbas , what more intense blindness , madness , and malice could betray it self ? What was this but to say , what I think , you cannot hear without trembling , Occidatur qui suscitat Mortuos , & dimittatur qui Occîdit vivos , as one hath it ; Let him die , who rais'd the Dead , and him be releas'd whose Trade it is to destroy the Living : Let Life depart , and Darkness remain . The Peace-maker be dispatcht , and the Seditious repriv'd . How by this Action , or Election of theirs , did the Jewes in the saddest sense , forsake the Fountain of Living waters , and betake themselves to a muddy , bloody , dirty puddle of water : They did not set free the Nocent only insteed of the Innocent , but put to death Him , who was a constant , and faithfull Benefactor to them . And thus my Discourse all along ( if you have observ'd it ) respects the business of this Day , which is to be humbled for the horrid Murther of an innocent Person , a good Benefactor to this Nation , under whom it had flourisht many years . First then , in this the Jewes betray'd superlative ingratitude , and high Baseness to preferr so vile a person before Him , who chose them from among all Nations , to be His peculiar People , his choice Inclosure . Secondly , here was their Malice , who car'd not how things went , so as in this they had their wills . Thirdly , this argues them Blind , ( indeed Malice is blind ) asking what they should have been against the death of their Saviour , and the Release of a Thief : and as they passionately desired , so it came to pass , hugging their Bane in Him , whom they were so hot to have releas'd . For the Vengeance , which such a Choice merited , did not long sleep , neither would it , If they had not made use of that Cabell , His Bloud be upon us and our Children , to pull it down more speedily upon them : For Titus ( saith Josephus ) besieging Jerusalem , when the Jewes ( pincht with Famine ) came forth in Multitudes to seek food for their famisht Souls , he daily caus'd a number of them to be Crucified , in so much that at length , saith the Historian There was scarce any place to erect Crosses on , nor Crosses enough to fasten their Bodiesto . This , this was the Crop of severity , which their sinful choice yielded them . And how justly were they punish'd with death , who refused the Lord of life ! so pl●●gid by that Tyrant , who cryed again , Non hune , Not this man , but Barabbas : But what ? had not Pilate a Finger at lest in this , from the guilt of which he cleared himself , would have been thought to do so by washing of his hands ? as if he should have said by that action , I am innocent , therefore look ye to it ; that I condemn this man , O ye Jews , I do it not voluntarily , but being compell'd . I am innocent , I call Heaven to witness , it is you that are Nocent , and guilty of his Bloud . This Hypocrite he was as Scarlet , or Purple within as without , in Heart as in Habit , notwithstanding all that Formality of washing his hands : accessary he was to the Death of the Lord of Life in a high degree , being a faint-hearted Judge , afraid to give Innocency its Reward . Had he bore up valiantly against the stream of the multitude , he had approv'd himself an honest man , and a good Judge . What could be more base and dirty , and sinful , then to confess he found no fault at all in Him , and yet not to find in his heart to acquit him , but to curry favour with the people adjudges him to be Crucified . Thus , Non rarò bonorum virorism Capitibus , ut Talis aut Tesseris Ludunt , saith one ; 'T is the Old Game of the world for the Heads , and Lives of good men to be plaid with like Dice , or Chess-men , by Great men , that they might ingratiate themselves with each other . I have read of an Apologue to this purpose , it run's thus ; The Wolf , the Fox , and the Ass on a time came together to Shrift . The Wolf confest , and was dismist , the Fox did likewise , and was absolv'd , but the Ass confest , and his fault was this ; that being hungry he took one straw out of the sheaf of a poor Pilgrim travelling to Rome , for which he was severely punished ; the Fox , and the Wolf straight fall upon him , and devour him , maintaining that the poor Asses Crime was so great as to deserve it . The Fable applys it self ; To be sure where Pilat is Judge Barabbas shall be loos'd , and the Innocent condemned . I do believe unjust Sysamnes whom Cambises flead , and of his Skin made a Cushion for all succeeding Judges to lean , and look on , was a Saint to this Judge , as subtely as he carried it ; And yet as madd , and malicious as the People were , they could not hinder their Prisoner from evading a Glorious King , though nothing but unworthy , base usage came from them . Glorious in his personal vertues , Glorious in his Divine Graces , but most Glorious in his Constancy , and perseverance , in his Charity even amidst all his Sufferings , which nothing could more magnifie then this Choice of theirs , Electing Barabbas , and rejecting Jesus , not before they had done either good or evill ; but after One had done all the Evill , and the Other for divers years together all the Good imaginable , then to elect the Robber , and reject the Saviour , what could more make against them , and for Him ? Heere again how plainly through the Sufferings of the King of Saints , may one see the Sufferings of that Saint of Kings Charles the first , whose Murther we are this Day to lament , and be humbled for . I shall now descend to some suitable application . I. From the Competition precedaneous , to the Choice presum'd heere , but exprest in Saint Matthew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which of the two will ye that I release unto you , for so run the words , Math. 27. 17. Let us learn , that there is no office so sacred , or weighty but some either through favour or fear , will abuse it . whom will ye that I release ? Corrupt wretch ! to bring that in Question , Which it was in his power to put out of Question : and sure would have done , had he acted according to the Dictate either of his Wife by his side , or of that Scold his Conscience within him . For he knew that for Envy they they had de-deliver'd him . Matth. 27. 18. Knew , yet would not doe what he should have done , but did forbear to acquit Christ , exposing him to the mercy of the Multitude , whose tenderest mercies are cruel . Not to save a Man , if it be in ones power , is to destroy him , so saith our Saviour , Mark 3. 4. Job brake the jawes of the wicked , and pluckt the Prey out of his Teeth , 't is said . I have read that Sir George Blage , if I mistake not his Name , one of King Henry the 8ths . Privy Chamber , being condemn'd for a Heretick , was yet pardon'd by the King , he coming afterward into the Kings presence , Ah my Pig , said the King , for so he was wont to call him ) yea , said he , If your Majesty had not been better to me then my Judges were , your Pig had been roasted e're this time , for certain , there is no such unsavory Salt , and more becoming a Dunghill , than a Pilate , or a Bradshaw , an unjust Judge . Envy not the pomp of such a one , whensoever your eyes shall behold him , ( which I wish may never be ) no more then thou wouldst a dead Corps its Garnish , and Gaiety . II. Let this Competition mind us of that we are so much concern'd in . Tho God hath left the Heathen without excuse , yet he hath not left us without a choice , our Salvation is elective , both on God's part and ours , I would , but yee would not , 't is God's own language . Hence likewise it is no less true , then a right saying , he that made thee without thy self , will not save thee without thy self ; Indeed , were there but one Object within our reach presented to the Faculty of election in man as one Christ , one Holiness , our receiving of him could not be call'd choice , but it mought be stil'd necessity rather . But since there are many Christs , aswell as Antichrists , and divers sorts of holiness , it will behove us to be wary what choice we make . To see that we have not so much Faith for the Alcoran , as for the Bible ; and as much obedience for the Devil , as for God , for the Law in our members , as for that of our mind . It must need 's be more obliging not to say meritorious , for a Joseph to be chast at Court , than for another to be so in a Cottage , or in a Cell . For a Souldier to be temperat in the Camp , where he is beleagured with Temptations to the contrary , than for another to be so at home . To be a Christian in Nero's hous than at a greater distance from danger . Thou art virtuous becaus thou canst not easily be otherwise , this is a Commendation that leav's but a flat farewell behind it . 'T is an Act , not only of Wisdom , but of God's great Goodness thus to order it , to leav the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in the Confines of two most distant people , improvable unto Good , and capable of Evil. For Righteousness to go for thy refuge , and not for thy choice , as it doth where there is no Rival Sin , is to be content that should be without its Crown , and thy self without thy Reward : which conducts mee from the Competition , to the Competitors , Christ , and Barabbas . From whence learn wee , 1. Not to build on the multitudes vogue or choice , to esteem no otherwise of its Applau , or Approbation than of a whiff of Smoak , the best Emblem of its base inconstancy . But now they cryed Hosannah . Now they are all for Crucify him , Crucify him . Vox populi was not here Vox Dei , but Mors Dei. The voice of the people was not the voice of God , but the death of God rather . Follow not a multitude to do evil ( saith the Holy Ghost ) as if it did little , or nothing els , but do so . We must then get a preservative against the Infection of the multitude ( as well as that of the Plague ) or els it is like to go ill with us . It is the worlds guize to elect what is evil , and to reject what is gaod ; It is the nature of that ugly Ape to hug its Brats , as most lovely , and Beautiful . What more lively example of this is there , than the carriage of these Jewes at this time ? How unworthily did they write all those Benefits our Saviour conferr'd on them , in water , witness their Praeteritition , or passing him by , and their Choosing a bloody Thief and Seditious , preferring such a one before him ! This is that foul Sin St. Peter makes bold to tax them home with in his Sermon , laid it to their Hearts , and were Converted . I do verily believ there is not a person that hears of this , but hate 's this Action in the Jewes , Condemning it in their Thoughts , and were he askt , would say he did so . And yet how many are there who knowing the Judgement of God inflicted on them for it , do not only do the same thing in effect , but have pleasure in them that do it , to use that of S. Paul's language , Rom. 1. 32. There is no Sin but is as base as Barabbas , nay wors , for he had not been so vile , and base without it . How loudly doth the Swearer make one with these , Larding his Discours with Oaths , damnably confronting that strict Command , Swear not at all , for he will do nothing at all but swear , and so by consequence cry's , Non hunc , Not this man , but Barabbas . I shall only desire of such a Sinner , that he would tell me what fruit he can exspect , or ever any did reap from that Bramble , besides Gods Curs ? Hell-fire is the punishment of such , whose toungs are so set on fire of Hell. Neither can the Hypocrit excuse himself , who seems to be for Christ , wearing his Livery on his back , but Barabbas his Favour in his Bosom , who was a Thief , and a Robber ; so is he in his Shop , it may be , though not on the Road. What should I say of the unclean person , who is one of this Rout , of this Rabble too ? How by making the Members of Christ , the Members of a Harlot , doth he day and night cry , Non hunc , Not this Man , but Barabbas . My advise to such a one shall only be this , to labour for a saving inversion of these words , as thus , to turn , when tempted , this Hunc into hanc , I mean , ( upon Choice ) to say , Not this Woman , this Strumpet , were she more beutiful then she is , but Christ . You would wonder now , if I should prove it possible for you to be crying up of Barabbas , even while you are hearing of Christ preached . Beloved , he that gives way to wanton , lustful looks , or wordly thoughts at a Sermon , suffering them to take up his Mind , crie's with the Jews , Non hunc , Not this Man , but Barabbas . But see that yee refuse not Him that speaks , to speak in S. Paul's words , Heb. 12. 25. For if they escape not , that refused him that spake on earth , much more shall we not escape , if we turn away from him that thus speaks from heaven . The Jewes paid for their Nolumus hunc , We will not have this Man to raign over us , And for their Non hunc , Not this Man , but such a one : And so shall we too , if we repent not in time of our Recusancy . Let those then that hate and abhorr the Jews for this , indeed , to be lamented Choice , descend into themselvs by Examination , and see they be not guilty of the same . What is there so base , and so vile but a corrupt mind will prefer before Christ . II. Hence as in a Mirrour we may see the Prevalency of the Actions of Great Men , the attractiveness of them . If Herod ; and Caiphas do begin , Christ shall have fists enough abought his ears ; there will not be wanting that will smite him with Toung , as well as with the Hand : Fly blow and blister his Fame to purpose . With Inferiours example doth more then precept , and like men in a Crowd they do not go , but are carried rather . Do any of the Rulers believ in him ? This Question deterr'd many of the Vulgar , from adhering to our Saviour : The weightiest Drops of whose blood , I do believ , fell ( in the saddest Sens ) on the Wisest of them : For had not They first preacht Him down in their Synagogs , the People had never cryed Him down in the Judgment-Hall : with a Non hune , Not This Man , but Barabbas . III. Here is matter of Comfort , in our vilified , reproacht Condition here below , As thus . I. That we cannot be lower than our Saviour was in the World's Repute . II. That his Disreputation hath Sanctified Ours . If such a one who had don so much Good could not procure a Good word from those he did it to , why should such Unprofitable Servants , as we are at best , be troubled if we be awarded with frowns for our Favors ; with Cruelty from others from our kindness to them . I 'm sure this Lamb of God opened not his Mouth repiningly , was dumb before the Shearers , who , as much as in them lay , rob'd him of the whole Fleece of his Reputation ; yet that which at first sight seems to make for his ignominy , realy conduc'd much for his Glory ; For his Father would not have him ransom'd at such a rate , as to be beholding to the people's Favour for his Repriev and live under the Notion of a Malefactor , who beeing innocent would be Condemn'd and Dy with more Honor , as he did to the stigmatizing of them , who were his Judges , and Persecutors with the Brand of perpetual infamy . In short , here is matter as of Comfort ; so of Caution : least at any time we make our Teeth to meet in the rigid Censure of that Penson that die's not a Natural , but a violent Death . What is this but to condemn the Generation of the Righteous ? I remember , Lam. 4. 20. there is a passage to this purpose . The breath of our Nostrils , the Anointed of the Iord is taken in their pits . Which was this that fell as a Morsel into his enemies Mouths , but a good King , one , under whose Government they pronoun't themselvs Happy , as it follows in the same vers . Beloved , it is unchristian to judg temporal punishments to be judgements due unto Sin. Suffer me to speak it , Thy wickedness is too triumphant , who will not acknowledg that some afflictions are for Trials , and in order to the increas of Grace , and Glory unto God's dear Children . 'T is as much as to say , Christ could not be the Sun of Righteousness , because he did set in such a Cloud of wretchedness ( at his Death ) as to outward appearance , dying on the Cross in the midst of two Theeves , as if the chiefest Malefactor . 'T is not it the manner of one's Death , but the Cours of one's Life that makes really wretched , or happy . To think otherwise is to pronounce thy self as much out in thy judgement , as these Jewes were in their Choice , when they all cryed , Non hunc , Not this Man , but Barabbas . I have now done with my Text , and it may be exspected I should speak somwhat of the Occasion ; For this is not only a Fast-day , but a Funeral , which we Solemnize : The Funeral of as pious a King as ever England had to sway its Scepter : That litle that is to be found in Bad men the holy Ghost hath thought good to Register . David pen'd Saul's Epicedium , which runs thus , Saul , and Jonathan were lovely , and pleasant in their Lives , and in their Death they were not Divided , yee Daughters of Israel weep over Saul , who cloath'd you in Scarlet , and other Delights , who put Ornaments of Gold upon your Apparel , 2. Sam. 1. 23 , 24. Which gives a sufficient warrant to mention , and not only so , but to commend the Dead : which I intend not to do at this time . His incomparable worth want's not the varnish of my water-Colours to set him off . Neither shall I blister the air of this sacred place with mentioning of any of those who had a hand in his Death : since Justice is in pursuit of them , and its Iron-hand will recompens the Slowness of its Leaden feet . But because some were eminently instrumental to bring to pass the Death of that just Man , shall Wee think our selves Innocent ? God forbid . There are none of us of mature years , but by our Sins gave earnest for that fatal Stroak , which made three Kingdomes Miserable at once . So that well may Wee assume that passionat wish of the Prophet Jeremy , O that our Heads were Waters , and our Eyes Fountains of Tears , that wee may lament Day and Night for the shedding of the Innocent Blood of that good King , The Top-branch of which Royal Ceder , ( to the root of which Envy and implacable Malice laid the Ax ) the Lord preserv . Bless him O Lord , in his Body , and bless him in his Soul , bless him in his Going out , and bless him in his Coming in . Bless him whensoever he shall adventure upon the Water that dangerous , deceitful Element , be thou his Pilot : Bless him when he shall journey on the Land , be thou his Conduct : Bless the Guard of his Body with Courage , and Fidelity ; bless the Guides of his Soul with Sincerity of Life , and soundness Doctrine . May all the blessings on Mount Gerezim in this Life , and in the next all the blessings , Christ preacht upon the Mount , be multiplied upon him . And to this Prayer I doubt not but every Loyal Subject will from his heart , say , Amen : Specialy when he doth remember and resent ( Horresco referens ) this sad trilinguous Hexastich . MAP 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHARLS , best of Kings , for God's Laws and the Land 's Was Martyr'd , murder'd by UNHALLOWED hands . Dei Gratiâ & Regis Oblatio qualis-qualis EHMAMP . FINIS . Notes, typically marginal, from the original text Notes for div A39839-e570 Ter Deno JanI Labens rex soLe CaDente Carolus eXutus soLio sCeptorqVe seCure . 
A32087	----	A funeral sermon preached upon occasion of the decease of the eminently pious Mrs. Elizabeth Williams, late wife of Mr. Daniel Williams, who departed this life, June the 10th, 1698, Ætat 62 with some account of her exemplary character taken for the most part out of her own papers / by Edmund Calamy. Calamy, Edmund, 1671-1732. 1698 Approx. 112 KB of XML-encoded text transcribed from 56 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A32087 Wing C272 ESTC R29171 10840311 ocm 10840311 46092 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32087) Transcribed from: (Early English Books Online ; image set 46092) Images scanned from microfilm: (Early English books, 1641-1700 ; 1418:22) A funeral sermon preached upon occasion of the decease of the eminently pious Mrs. Elizabeth Williams, late wife of Mr. Daniel Williams, who departed this life, June the 10th, 1698, Ætat 62 with some account of her exemplary character taken for the most part out of her own papers / by Edmund Calamy. Calamy, Edmund, 1671-1732. [6], 92 p. Printed for J. Lawrence, London : 1698. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Williams, Elizabeth, d. 1698. Funeral sermons. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2003-12 Mona Logarbo Sampled and proofread 2003-12 Mona Logarbo Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A Funeral Sermon , PREACHED Upon Occasion of the Decease of The Eminently Pious Mrs. Elizabeth Williams : Late Wife of the Reverend Mr. Daniel Williams . Who Departed this Life , Iune the 10 th . 1698. Aetat . 62. With some Account of Her Exemplary Character : Taken for the most Part out of Her own Papers . By EDMVND CALAMY . LONDON : Printed for I. Lawrence at the Angel in the Poultry over against the Compter , 1698. To My Much Honoured FRIEND , The Reverend Mr. DANIEL WILLIAMS . Reverend Sir , IF the PRESENT which I here make You , should occasion any Renewal of Your Grief , You know where to Charge it . Though I should Hope , a repeated Reflection on Your Deceased Yoke-fellows Correspondence , both in Temper and Practise , with the Instances and Patterns propos'd for Imitation in the Text , which I ( with Your Approbation ) fixt on for the Subject of the Ensuing Discourse , might administer Consolation and Refreshment . FOR it cannot but be very comfortable , to have so good Grounds to believe , that at the same Time when withdrawn from You , She was remov'd out of a troublesome World , into that Better Countrey , which had Her Heart so long before : Where She hath unspeakably better Friends , and better Entertainments , than this World was ever capable of affording Her ; and that without any mixture , or fear of Change. IT hath pleas'd GOD ( Sir ) that in the midst of a great many signal Mercies , You have met with a Variety of Difficulties and Troubles ; some of which have been attended with very uncomfortable Circumstances . I take this Opportunity to join with You in heartily Rejoicing , and Blessing Him , who hath so wonderfully supported You under , and so comfortably carry'd You through all hitherto . Methinks You had a peculiar Mercy , under the most Furious Assaults of those envenom'd Spirits , who combin'd together ( sometime since ) to blast Your Reputation , ( of some of whom 't is sufficiently evident , that they aim'd at giving a Wound to the Ministry in General through Your Sides ; ) in having such a Domestick Instance of Exemplary Patience in Your Dear Consort : Who though deeply Affected , and not free from just Resentments of their Inhumanity ; ( especially in Charging You with Vnkindness to Her , who ever retain'd a most thankful Sense of Your endearing Love and Tenderness ; ) yet carried it all along with that evenness of Temper , that Christian Composure , and Vndauntedness ; ( being fully satisfi'd from first to last , of the Groundlessness of their malicious Insinuations ) as seem'd wonderful to all who knew , and observ'd Her. I am persuaded , You then reap'd much Comfort and Benefit , as from the serious Supplications of Your Loving Flock , and many other Christian Friends on Your behalf , so also from Hers Particularly , which were sent Vpwards with a peculiar Tenderness and Fervour . And Your Loss of Her Prayers , by Her Removal , is with me ( and I doubt not with You much more ) of considerable Account . WOVLD the most Angry and Censorious , but take the Pains to peruse , and have the Patience seriously to consider , those Genuine and Vnaffected Breathings of a gracious Heart , a Gospel Spirit , and truly Christian Temper , which I have inserted in the Annexed Character of the Deceased , out of Her own Papers ; I could not but Hope , if they had any remaining Tincture of Sober-mindedness , they would see the Folly of Inveighing against that sort of Ministry , either as Legal , or Vn-Evangelical , which GOD so blesses , and makes use of , to Form Christians of such a Make , and Spirit , and Temper : If not , let them go on , and see what they 'l get by it in the Issue . And although , while they persist in this Course , I am well assur'd they are doing the Devils Work , yet all the Hurt I wish them is , that they may not in the Event fall short of Her , whose Character is here faithfully though imperfectly given , and others of the like Stamp , to whom GOD is pleas'd so remarkably to bless that sort of Ministry , which they with so much bitterness Censure and Condemn . MAY You ( Sir , ) If it be the Will of GOD , shine the Brighter the more others study to Eclipse you : May the Devil ( who is too subtle to Rage most , where his Interest is least Assaulted ) find You through Divine Assistance , the more effectually supplanting and undermining his Kingdom , the more Opposition he raises against You : May You be more and more fixt out of the reach of Envy and Bitterness , Rage and Malice : May the Exemplariness of Your Life and Carriage silence all the Calumnies of Your Adversaries : And the Eminent Success of Your Ministerial Labours , more and more Confirm the Truth of the Doctrine You deliver : May You still have fresh Supports afforded , suitable to Your Tryals and Exigencies : And long remain an Instance of Publick Spiritedness and Integrity in a wretchedly Selfish Age : May You have an abundant Reward above ; and have Your Memory ( when You are gone to Rest , ) blest here Below : This is the Hearty Prayer , Of SIR , Your Unworthy Fellow-Labourer in the Work of the Gospel . E. CALAMY . A Funeral SERMON . HEB. XI . xvi . But now they desire a better Countrey , that is an Heavenly ; wherefore God is not ashamed to be called their God , for he hath prepared for them a City . THESE Words may be consider'd under a double Aspect . Either as particularly relating to the Old Patriarchs , of whom the Apostle is in this Place discoursing : Or , As they are equally applicable to any , who tread in their Steps in After-Times : Either as peculiarly meant of the Fore-Fathers of the Iewish Nation ; Or as generally regarding all who are acted by a like Faith with them ; All who are heartily Listed in the Service of the same GOD , and stand in the same Relation to Him ; whose common Spirit and Temper , Honour and Happiness , is here exemplify'd and illustrated . Consider'd the former of these ways , Three Things in them deserve Observation . I. The Character given of those Ancient Worthies , Abraham , Isaac and Iacob ; concerning whom 't is asserted , That they desir'd a better Countrey , that is an Heavenly . II. A comfortable Inference drawn from that Character ; Wherefore GOD was not asham'd to be call'd their GOD. III. The Manifestation of the Truth of that Inference : GOD shew'd he was not asham'd of that Name , in that he had prepar'd for them a City . These Three things duly weigh'd and consider'd , will give a sufficient insight into the sense of the Words , according to their Primitive and Original Intention ; which once settled , will make way for the Doctrinal Observations they afford , with their suitable Improvement . I. Begin we then with considering the Character here given of the Old Patriarchs , Abraham , Isaac and Iacob ; of whom 't is asserted , That They desired a better Countrey , that is an Heavenly . Abraham upon a Call of GOD , had forsaken his Native Countrey , his Kindred , Friends and Paternal Inheritance , which are naturally very dear and valuable , and taken his Progress towards an unknown Land , which he upon the Divine Promise , believ'd would in time , become the Possession of his Posterity : While there , he had a Son and Grand-Son born to him , who were Heirs of the Promise ; who Travell'd with him from Place to Place , having no fixt abode , or hope of present Settlement , but following GOD whithersoever he would lead them ; living and dying in this Faith , That he would without fail , make good to a Tittle , All that he had promised them ; especially with reference to their Progeny , and the Messiah , ( who was to spring up amongst them ) and their Future Bliss . In the whole Course of their Lives , they all profest themselves Pilgrims and Strangers ; which ( as it is here argu'd in the Context ) intimated , that they sought a Countrey , wherein they might be at rest . This Countrey they sought for , must be either Earthly or Heavenly : Were it an Earthly One , it must be either that which they had abandon'd ; or that in hope of which they had forsaken the Land of their Nativity : It could not be the former , for they had no thoughts of returning to it ; for which they could not have wanted Opportunity had they had an Inclination : Neither could it be the latter , because though they were safely arriv'd at it , beheld , and travell'd through it , they yet sought not for a Settlement in it : they profest to have here no continuing City : they desir'd therefore a better Countrey , that is an Heavenly . A Better Countrey . This is comparative . A Countrey better than that which they had forsaken ; and better than that in which they sojourn'd . One better than that which they had forsaken . For they might well expect they should be no losers , at long run , by following GOD. How could they imagine he should have put them upon leaving what was better , for that which was really worse ? They might certainly upon good Grounds hope , that when they had trusted to him to provide for them , he would not leave them destitute and helpless ; would not leave them worse than he found them ; nay , not till he had made their listning to him , and following of him , in the final issue , abundantly worth their while , both in their own and others Estimation . Again , ONE better than that in which they sojourn'd . For even in the Land of Canaan they were not at rest . They did not incorporate with those among whom they sojourn'd , but kept themselves to themselves , and that by order ; and so were but a poor solitary Family living upon Courtesie : Had they therefore at the present ever such Ease and Plenty , they knew not how soon they might be depriv'd of it ; being by some un-foreseen Accident forc'd to a removal . The Land was in it self indeed delicious and tempting ; stiled therefore in Holy Writ , a Land flowing with Milk and Honey : i. e. abounding with the Necessaries and comfortable Conveniencies of Humane Life ; but yet being Strangers in it , they met with a great many difficulties and un-easinesses , fatigues and troubles . And had these been much fewer and smaller than they really were , they must be suppos'd very ignorant and thoughtless , if they were not sensible that this Earth was no Place for a perpetual abode ; that they were but passing through it towards the Invisible Regions ; And in a little time to be transplanted hence into another State. Like Persons therefore truly devoted to the Most High , they look'd beyond Earth for an Home , they desir'd a better Countrey ; where there should be perfection of Life , and Fulness of Bliss ; freedom from all Evil , and an abundance of all good ; and that un-alterably and for ever : And that the rather , because they knew this was no more than he to whom they had devoted themselves , and under whose Care they were , could easily help them to . Canaan was a good Land ; but yet it could not satisfie them ; they still crav'd a better Countrey : A Countrey of a better Nature ; where they might have better Entertainments and Enjoyments ; and better Society and Converse ; all free from Mixtures and Defects ; more suitable to their rational Refined Powers ; liable to no Changes or Alterations , Disturbances or Interruptions ; a Countrey therefore necessarily of another Kind : That is , AN Heavenly Countrey . And indeed desiring a fixed Settlement , how weak must they have been , had their Thoughts ultimately fixt in any other ! Earth being in its own Nature necessarily mutable ; and Heaven only fixed and stable . No other than an Heavenly Countrey could suit Heaven-born Souls ; and satisfie their enlarged Cravings ; no other could answer their spiritual Aims ; no other could be perfect and without mixtures ; safe and of Eternal Continuance . Such a Countrey therefore they desir'd . We may translate it a Supercoelestial One ; i. e. seated above all the visible Heavens ; meaning that which is call'd the Third Heaven . SOME are very earnest in maintaining , that the Ancient Patriarchs neither had any better Promise , nor higher Thoughts than of a Temporal Felicity . Whereby they would tempt one almost to think , that they hardly ever took Notice of this Passage of Sacred Writ , where the direct contrary is clearly intimated , when it is asserted , that they desir'd an Heavenly Countrey . Crellius particularly in his Comment on the Text , pretends , that the meaning is , a better Countrey was design'd for them , but not explicitely desir'd by them . He owns indeed that a State of Immortality and Glory is here intended ; though not as look'd for , and desir'd by the Patriarchs by Vertue of any Promise : But as what would ensue according to the Divine Purpose , although they had no ground to believe it . Which in short , is a direct levelling them with the rest of the World , notwithstanding that God had thought fit to separate and distinguish them out of special Favour . For Temporal Blessings were not a sufficient Mark of Distinction ; nor a suitable Foundation for that celebrated Covenant of Peculiarity . Can it be imagin'd that God should be call'd their God , so often , and in so pompous a manner , above what could be claim'd and pretended to by the rest of the World , and after all it should issue in nothing but his settling on their Posterity a small Spot of Land , wherein they themselves all their Days were Strangers , having no certain Habitation ? Are these Tempoporal lower Things to be thought of such account with God ? Must not the Ancient Worthies be supposed grossly carnal in their Aims and Inclinations , if these furnisht with the principal Motives of their Obedience ? What sort of Servants must God have of those , who had only Earthly Things in their Eyes ? Whose Hopes and Hearts were not fixt on Heaven ? All their Devotion must necessarily be mean and flat , and all their Service spiritless and beggarly . How could it be possible , that such Heroical Obedience , as theirs was in sundry Instances , should arise from such mean and weak Foundations ? Besides , How could this Supposition consist with the Apostles present Argument ? Who if he doth not prove that their Faith wrought in the Desire and Expectation of Heavenly Things , proves nothing at all to his Purpose : As is evident , if the Context be duely Consulted . But 't is to little Purpose to Argue , where Men having fixt their Hypothesis , which they will not alter , will resolve all Things they meet with into a consistency with it . To one that considers things fairly , a Believer not eying Heaven , will appear a Contradiction ; And that of such a Nature , as that the difference of the Oeconomy Persons are under , will be far from satisfactorily Accounting for it . 'T IS further observable , that this Heavenly Countrey was much desir'd by them . The Word we so translate , intimates great Earnestness and vehemence in reaching out after the Thing aimed at . They did not only therefore faintly wish , that they might be admitted into the Coelestial Mansions , when they had finisht their Course on Earth : But their Desire was vigorously active in a way of endeavour , in Order to their safe Arrival at them . The Grounds of their Desire of this Heavenly Countrey were mainly these . They were feelingly sensible of their want of something higher and more noble , more solid and more durable , than this Earth was able to afford them ; they found just ground for dissatisfaction , in their present flitting , uncertain , wandering , and imperfect State : They were at the same Time fully satisfied , that if they could but once reach Heaven , all their Difficulties and Exercises , all their Perplexity and Uneasiness would be at an End , and that for ever : And withal , they were not destitute of Reason to Hope , that that God who had given them so many Assurances of his Favour , would not herein refuse to gratifie them : Which Grounds were of such a Nature , as that they might well carry their desire to a considerable heighth , and make it very vehement , and earnest , and consequently very influential on their whole Conduct and Behaviour . For Desire cannot in any Case but be enflam'd where these three Things concur ; a Sense of want ; a certain Prospect of a comfortable Alteration upon its Accomplishment ; and a grounded Hope of that Accomplishment ; no one of which could be said to be wanting in the Case of these Patriarchs . THUS much briefly of their Character , which though short , carries in it a plain Description both of their Faith and Conversation . OF their Faith ; In that they nothing doubted but there was a stable , firm , Heavenly City and Countrey , built , made and prepar'd by GOD , for all his sincere Servants ; a Place and State infinitely beyond any that was to be met with here on Earth ; into which they question'd not , but that they in time should be receiv'd , if they persisted in an Holy Course of Obedience to the end of their Lives . OF their Conversation ; in that their firm Belief of the Excellency of that Heavenly Countrey which they had in their Eye , made them earnestly desire it , and vigorously follow after it ; over-look all discouragements and difficulties they met with in their way to it ; contemn all Earthly Glories in comparison of it ; and tend towards it in their whole Course ; and that with such earnestness and assiduity , as sufficiently intimated to all that observ'd them , that they look'd not on themselves as of this World , but as of another Countrey ; and reckon'd not upon being at home , till they got safe to Heaven . THIS being well consider'd will abate our Wonder at the seemingly strange Inference we find drawn from this their Character ; to the Consideration whereof , I now in the Second Place proceed . STRANGE but comfortable is the Truth hence inferr'd , Wherefore ( saith the Apostle ) GOD is not ashamed to be called their GOD : So well did he approve of their foresaid Faith and Desire , that he thought fit to give Evidence of his special respect to them . Their Faith being so firm , and their reliance on the Divine Promises so steddy , as its fruits and effects discovered it ; they being so free in despising these lower things , and so earnest in pursuing higher , upon the inducements he set before them ; he did not disdain them , or think it any dishonour to him , to own them to be his , and himself to be Theirs . He thought it no Disgrace to him to vouch a special Relation to them . This is spoken after the manner of Men. The expression is Negative , the meaning Positive . It implies a joyful acknowledgment of them , as a Father of a Generous Son : and a much greater readiness to gratifie their reasonable Desires , than there could be in the tenderest Earthly Parent , towards the most dutiful and respectful Child conceivable . And here let 's Pause a little , and make our Remarks . GOD was neither asham'd to be their GOD ; nor to be call'd so . He was not ashamed to be their GOD. If He had , He would never either have represented Himself as such , or have suffer'd Himself to have been so represented by others . He was their GOD : And that not only in a way of Propriety , Dominion , and Sovereignty , in which Sense He is the GOD of all Men ; but in a way of special Interest , arising from a Covenant Engagement to them ; whereby He stood bound to take Care of and Provide for them ; to Protect and Bless them ; to be their Shield , and exceeding great Reward , as He particularly Promis'd Abraham . Now what an Honour was this ! For any of the degenerate Children of Adam , to be admitted into such a Relation to , to have such an Interest in , the Infinite Lord of Heaven and Earth ! Of whom , and to whom , and through whom are all Things ! And who really is all in all ! Well consider'd , it will appear amazing . AGAIN ; He was not asham'd to own and call Himself their GOD ; which is yet more . For He might really be their GOD , and yet not be ready to signifie , or so willing to have it ▪ Publisht that He was so : But alas , having taken them for his own , and put such an excellent Spirit into them , He thought it no dishonour to Him to be call'd by their Name . For thus doth He express Himself to Moses . I am the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob . And again ; The Lord GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , the GOD of Iacob . This is my Name for ever ; this is my Memorial to all Generations . Now what an Honour was this to them , for the great GOD to be nam'd after them ! What were Abraham , Isaac , and Iacob , but Men who were Dead , and laid in their Graves , long before this Speech was addrest to Moses ? And what were they while Living , but poor desolate Strangers , wandring from Place to Place ; naturally infirm ; vile thro' Sin ; and every way imperfect ; and therefore absolutely speaking , unworthy of any Favour ? What an amazing Thing then is it , that GOD should as it were be beholden to them for a Name , and borrow a Title from them , whereby he should be known to others ! This is an Honour the Greatness whereof we cannot reach ; and which no Comparisons can help to illustrate . IT deserves however to be observ'd , that although these Patriarchs were far from having any thing to 〈◊〉 such an Honour , yet were they so qualifi'd , as that it was not unbecoming GOD to confer such an Honour upon them . Abraham , Is●●c and Iacob , as unworthy as they were , were yet Persons of a Sincere Faith , and Heavenly Conversation ; as hath before been hinted : And had they not been thus qualifi'd , we may be assur'd GOD would never have own'd them for His. Had they been prevailingly Terrene and Carnal , like the rest of the World ; govern'd by the Spirit of it ; ingulpht in the common Pollutions , Sensualities and Impieties , of the Prophane and Atheistical Inhabitants of the Land wherein they Sojourn'd ; He would have been asham'd to have been called their GOD. He would have reckon'd it ignominious and a reproach to Him , to have own'd a peculiar Relation to them . For this would have been to have attempted to distinguish such as would not be distinguished ; and to have made a visible difference by Favours and Priviledges , where there was no visible difference in Temper and Conversation , that might signifie a more excellent Spirit : Which , how much soever it might be to the gust of a Carnal Mind , could not but appear a Matter of Shame to an Holy GOD. But they being by His influence wrought up to such a Temper and Carriage , as hath before been briefly signifi'd , 't was consistent with His Honour , He was not asham'd to own them for His. HE is never asham'd of Persons , because Poor and Mean , and of no Account in the World : But He would and might justly be so , of those who wallow'd in Filth , and delighted in Impurity . 'T was otherwise with these Patriarchs . Although they made no great Figure , yet such was their Spirit , and such their Carriage , that He thought it not a Diminution to Him , to be stiled theirs . It was thought mean by the Heathen World , and a Matter of Reproach , that He should stile Himself the GOD of Three Poor wandring Pilgrims : But let them Laugh on ; He was not asham'd of His Title , nor did He disuse it till He had famisht their Idols , which they set up in Opposition to Him , and effectually vindicated Himself from the Reproach of their Admirers . NAY , He was not only not asham'd of His Title , but He glory'd in it . For He gave Himself this Name in Confirmation of the Covenant , by which He stood engag'd to these Worthies , whereby he had ample occasion of glorifying the Holy Properties of his Nature , in the displays of His Grace , Goodness , Truth , and Power ; and various other of His most glorious Perfections , on their behalf . And the Meaner the Objects , the greater the Glory . Thus GOD was not ashamed to be called Their GOD. BUT I know not how to dismiss this Clause , without observing how it confirms our Saviour's Argument against the Sadducees , in Proof both of The Souls Immortality , and the Bodys Resurrection ; to clear which , this very Passage is Cited out of Exodus , which is here referred to . THE Sadducees deny'd both these Grand Articles of FAITH ; ( as appears from Acts 23. 8. ) When therefore they came to our Blessed Lord with a Foolish Question , he to confront them ( as will appear by consulting the Places Cited in the Margin ) urges this Declaration of GOD by Moses , of His being the God of Abraham , Isaac and Iacob . Some have been so petulant , as to call the strength of his Argument , taken from this Declaration , into Question ; but consider'd with the light my Text gives it , 't will , I think , appear sufficiently cogent . For GOD would really have bin asham'd of making any such Declaration , had not their Souls bin immortal , and were not their Bodies to rise again . 1. GOD would have bin asham'd to have bin called the God of Abraham , Isaac and Iacob , if their Souls had not bin immortal . For they were all Dead a considerable time before he made that Declaration to Moses , as before was hinted . Now GOD , ( as Our Saviour urged ) is not the GOD of the dead , but of the living . He 'd have bin ashamed to have stil'd himself their GOD after their Decease , had they thereupon quite lost their Being . For what could his pretending to that Relation to them have signified , if it could not have kept them from returning to Nothing ? In stiling Himself Theirs , He certainly intended some peculiar Blessing and Advantage to them above others . This they could not be said to have had at any time in this World ; for they were continually fatigu'd and harrass'd , and never at Rest : 'T is therefore necessary they should have it in another ; or otherwise this Promise of His being Theirs , would shamefully have fallen short of what it seemed to import . If ( as one well says ) nothing beyond this Life had bin reserved for them , that saying of Old Iacob towards the end of his Life , Few and ●uil have the days of the years of my life been , would have bin an Eternal Reflection on the Truth and Faithfulness of Him , who had so often called Himself The GOD of Iacob : But supposing Him to make up in the Happiness of another Life , what was wanting in this ; Supposing Him to have fixt their Departed Spirits in Un-Alterable Bliss ; His Promise and Declaration appears to have been made Good to the Full ; And He needed not to be ashamed to be called their GOD. Again , 2. HE would have bin asham'd to have bin called , The GOD of Abraham , Isaac and Iacob , if their Bodies were not to rise again . Which though it be not so clear and directly evident as the foregoing Proposition ; yet is it not destitute of sufficient Proof . For let it be observ'd ; Our Souls and Bodies are so adapted to each other , That a separate Soul , though in the midst of Bliss , is in a sort imperfect , while without its proper Body ; after which , notwithstanding the greatest surrounding Glory that could be imagin'd , there yet remains an hankering inclination . Now would it not reflect on the Blessed GOD to make His Servants happy by halves ? To strip them of their Bodies , before they should at all taste of the Provision he had made for them in the Upper World ; and leave them without all hope of receiving them anew , notwithstanding a Re-union to them would be a great Addition to their Happiness ? Withal , it seems highly equitable , That the same Body which at the Soul's Command , was often harrass'd , and bore a great many Fatigues in the Service of GOD , should also share in the Reward following upon it . Further ; Humane Nature , consider'd as fram'd entire by GOD , must necessarily have some End propounded to it ; which can be no other than the Blessedness of the Whole Man : For the End of one Part , cannot be the End of the Whole : But GOD made the Whole ; and takes the Whole under His Special Care and Patronage when sincerely devoted to Him ; and therefore must make the Whole Happy , unless he be suppos'd to mock those whose GOD He professes Himself ; Which to imagine , would be a most shameful Reflection upon Him. New this cannot be without a Resurrection of the Body ; which therefore , together with the Soul's Immortality , results by Consequence , from His profess't Relation to these Patriarchs as their GOD. III. IT now remains , That in the Third and last place , I a little consider the manifestation of the Truth of the foregoing comfortable Inferrence , which stands thus ; GOD show'd He was not asham'd to be call'd their GOD , in that He had prepar'd for them a City . A CITY . This is the same with that better Heavenly Countrey , of which in the fore-going part of the Verse they are said to be so desirous . Heaven is exprest to us in the Sacred Scriptures , by sundry Metaphorical Resemblances . Sometimes it s call'd a Paradise , or Garden , because of its santness and delightfulness . But there being in a Garden no fixt abode , 't is called an House ; which hath conveniency for fixing . But an House may be too strait for the number of Inhabitants , and therefore 't is here called a City , and elsewhere in this Chapter , and in many other Places . But least any should think of being incommoded for want of Room and Air , 't is here also call'd a Countrey . And because a City or Countrey may be destitute of the Glory that attends a Court , 't is call'd a Kingdom . And the Design of these and all other the different ways of Representation us'd in this Case , is to satisfie us that the Place and State prepar'd by GOD for the Everlasting Entertainment of His Faithful Servants , hath all things in it that can be really needful or useful , delightful or entertaining , comfortable or desirable , to Persons advanc'd to that Degree of Perfection which they shall be rais'd unto . THIS City is prepar'd . Herein there is an Allusion to the manner of disposing Colonys into Cities and Towns : Before the actual settling of which , all things are usually ready prepar'd for their Habitation and Entertainment . Consonantly whereto , 't is intimated that in this Case , GOD was fully provided with whatsoever was requisite to the Eternal Rest and Blessedness of these His Servants ; That He had made such Provision for them , as was abundantly sufficient to answer all the Ends of His being their GOD , or being so called . BUT wihhal , it is to be observ'd , That this Preparation necessarily also includes and supposes , the Interposition of Christ the Mediator , by whom this City was to be procured and purchas'd : And also the Influence of the Divine Spirit , to prepare these Candidates for that perfectly Holy State , in which much more of the Happiness of Heaven lies , than in the Glorys of the Place : Which Spirit is supposed to work Faith in them ; and by sanctifying them , to prepare for Possession and Enjoyment . FOR these Blessed Patriarchs was this City prepar'd ; For them , and not for others : Not because they merited it , and others not ; but because through the Influence of Divine Grace , they earnestly minded , desir'd , and sought it ; despis'd all Earthly Felicity in Comparison of it ; and thought nothing too much to undergo in the way to it . For them was a Blessed Home prepar'd above , who never thought themselves at Home while here on Earth . For them who were all their Days Pilgrims and Strangers here , was Everlasting Rest provided in the Heavenly State. For how unequal soever the present Dispensations of Providence may appear , GOD will at long run make a mighty difference , between those who sincerely Love , and serve Him , and Value His Favour ; and such as neglect and slight Him , and bid Him defiance . NOW how full an Evidence was GODs thus preparing this City for these Patriarchs , of his not being asham'd either to be their God , or to be call'd so ? Hereby He sufficiently discharg'd the demands of that Declaration , and carry'd it as became that Relation . For had He been either weary or asham'd of them , He 'd have cast their Souls into a deep Sleep , whence they should never have recover'd ; He 'd have let their Bodies have for ever lain rotting in the Grave without any Hope of Resurrection ; He 'd never have thought of them more : He 'd have let them sink into their Primitive Nothing ; bury'd them in an Everlasting Oblivion ; and have taken effectual Care , that neither they themselves should survive to upbraid him with his acting so unsuitably to his profest Relation to them , in his not having made answerable Provision for them ; nor any others on their Account . But on the other side , having provided such an Happy Reward , for all their Pains and Labour in his Service , as the Blessedness of the other World , He fully shews that He is altogether Consistent with Himself , and punctual to the utmost Tittle to all His Promises ; and no way wanting in any thing which they could reasonably expect that a GOD , nay , even their GOD , should be unto them , or do for them . THUS have I as briefly , as well I could , open'd and clear'd the Primitive Sense of the Words , according to their Reference to the Ancient Patriarchs : As to whom they intimate to us in short , That a most excellent Spirit was found in them , and a suitable Reward was provided for them . But they have an Eye upon Vs also as well as upon Them , and may be of use to all who come after them . For with good Reason may we upon Reflection conclude , that where-ever there is the same Spirit working , and showing it self , the same Reward in Process or Time will follow . GOD will no more be asham'd to be call'd the GOD of any of us , as meanly as we may possibly be thought off either by our selves or others , than He was to be called the GOD of Abraham , Isaac , and Iacob ; if we are Heavenly in our Temper , Bent , and Stated Course , as they appear to have been ; and we shall find in the Event , He hath made as ample Provision for our Everlasting Entertainment as ever He did for theirs . SUNDRY Doctrinal Observations that would be both Instructive and Affecting , would so full and copious a Text as this thus open'd , afford Foundation for : But waving others , I 'le Select these two , which I 'le endeavour succinctly to open and illustrate . DOCT. 1. THAT all Holy Souls look upon themselves but as Pilgrims , and Strangers here on Earth ; and are therefore earnestly desirous of a better Countrey , that is an Heavenly . DOCT. II. THAT GOD would be asham'd to be call'd the GOD of such as Renouncing this World ; devote themselves entirely to his Service , and ardently aspire Heaven-wards in the Course of their present Pilgrimage , if He had not made abundant Provision for their Happiness in a better State and Life after this . DOCT. I. THAT all Holy Souls look on themselves but as Pilgrims and Str●●gers here on Earth ; and are therefore earnestly desirous of a better Countrey , that is an Heavenly . THAT it hath actually been thus with many of the most Eminent Saints , mention'd in the Sacred Scriptures , is undeniable . Says Abraham to the Sons of Heth , I am a Stranger and Sojourner with you . And Iacob speaking to King Pharaoh , calls the Days of his Life , The Days of the Years of his Pilgrimage . They ( as hath before been observ'd ) were but Sojourners in that Land whereof they had the Promise ; and herein they did but shadow out and represent the common Condition of good Men in this Life ; who notwithstanding , the firmness of their adherence to GOD , are travelling up and down in the World for a Time , in great uncertainty ; often changing their Place , and State , and Posture , and Circumstances ; as they of Old did in Canaan . Of which also they have not been insensible : Thus David confesseth to GOD ; We are Strangers before Thee , and Sojourrers as were all our Fathers : And he gives this Reason ; Our Days on Earth are as a Shadow , and there is none abiding . And elsewhere ; I am a Stranger with thee , and a Sojourner , as all my Fathers were . And it hath been the like with others also . But that which bore them up in this their unsettled State , and under all the Evils and Troubles which attended it , was the Hope and Prospect of a quiet Habitation , and perpetual Rest in a Future State. Thus we are told concerning Abraham in this very Chapter ; That he sought a City which had Foundations , whose Builder and Maker was GOD. And 't is intimated , that it was the believing Foresight of that , which made him easie in the midst of all his Difficulties . And Iacob in an Holy Rapture cries out ; I have waited for thy Salvation , O Lord. And Iob declares , that though after his Skin , Worms should destroy his Body , yet in his Flesh should be see GOD : Whom he should see for himself , and not another : Though his Reins were consum'd within him . The thought whereof enabled him to hold out , under the forest Tryals . David also herein Triumphs ; that whatever he was forc't first to undergo , GOD would at length shew him the Path of Life ; and bring him to his own Presence , where there is fulness of Ioy ; and to his Right Hand , where are Pleasures for evermore . And at another Time , when he was much discompos'd at the Reflection on his own Afflicted State , compar'd with the Prosperity of the Wicked , he soon recovers , at the Thought of the Happy Issue that awaited all his present Exercises and Conflicts . As for me ( says he ) I will behold thy Face in Righteousness : I shall be satisfi'd , when I awake with thy likeness . St. Paul also not only in his own Name , but as personating the Body of Believers , declares ; We know , that if our Earthly House of this Tabernacle were dissolv'd , we have a Building of GOD , an House not made with Hands , Eternal in the Heavens . And that our Light Affliction , which is but for a Moment , worketh for us a far more exceeding and Eternal weight of Glory . WHICH Things taken together , give us sufficiently to understand that this Doctrine is true in Fact , as to many of the most remarkable Servants of GOD , whom we find mention'd in our Sacred Records : To whose Experiences in a Point of this Nature , we may well conclude , those of others , who are acted by the same Spirit , how different soever their particular Circumstances may be , should be Consonant and Correspondent . But I advance further , and dare be bold to say , that whosoever truly belong to GOD , they cannot but look upon themselves as Pilgrims in this Life ; and therefore can do no other than earnestly seek an Home above , where they may be at Rest , and that for ever . And if you 'l but a little consider , the Divine Principle that is in them ; the Worlds unsuitableness to them ; and the Prospect Faith gives them of Futurities , you 'l easily conclude , that thus it must necessarily be with them . FIRST then , Let us a little consider the Divine Principle which is in all Holy Souls ; and which not only is in them , but acts and governs them . They are made partakers of a Divine Nature ; which therefore necessarily prompts to , and issues in a Divine Life ; which lies in two things , among others , a Love of GOD , and Vniversal Purity ; Both which have a direct tendency to alienate them from this World , and make them Foreigners in it ; and to raise their Hearts towards a better World , and make them earnest Seekers of it . 1. THE Divine Principle , which is implanted in all Holy Souls , naturally tends to draw forth their utmost ardour in the Love of GOD , to whom it brings them wholly to resign and sacrifice themselves ; desiring above all things to please Him , and delighting in nothing so much as in Fellowship and Communion with Him. It causes them to disdain and undervalue all things below Him , as mean and unworthy : So that that Strain of the Psalmist , Whom have we in Heaven but Thee , and there 's none upon Earth we desire besides Thee ! becomes their natural breathing . For He is really their Souls last End and Rest. Now how can Persons of this Make be fond of this present World , which is a meer Stage of Vanity and Sin ; where , under the utmost Advantages , they are comparatively distant from Him whom their Souls love : Comparatively , I say , with what they desire , and hope to be hereafter . THEY well know that While they are at Home in the Body , they are absent from the Lord : How then can they do any other , than ( as the Apostle intimates ) be rather willing to be absent from the Body , and present with the Lord. 'T is the nature of Love to excite vehement desire after the nearest Union that is possible with its Prime Object , and to make uneasie under Absence and Separation from it . Now , what is in this Life to be found , and felt , and enjoy'd of GOD , is as nothing , to what our Natures are capable of , and what Grace leads Holy Souls most earnestly to desire , and what they hereafter hope for : ( on the Account whereof it is that they are at present said to be as it were , absent from him : ) The intenseness therefore of their Love to Him , necessarily leads them to look upon themselves , as being in this Life abroad , and in a strange Countrey ; and with vehemence to long for that near Vision , and close and un-interrupted Enjoyment of Him , which they expect when they shall come to be at Home : And , when they act like themselves , nothing but a sense of Duty , and desire of serving the Purposes of His Glory , according to their capacity here on Earth , can enable them to brook their Absence from Heaven , where their Hearts and Hopes are fixt . 2. THAT Divine Principle which resides , rules and governs in all Holy Souls , most naturally and directly influences them to an Vniversal Purity . They are fram'd for Divine and Intellectual Pleasures ; which are unspeakably Superiour to what Sense can possibly afford . The Body , whereto they are at present linkt in its State of Mortality and Corruption , hath such a propenseness to be inveigled by those light and Airy Gratifications which Sensual Objects offer for their Entertainment , that they are forc't to keep up a constant Contest with it ; and to be perpetually striving for the Mastery of it : And when they have done all they can , they find their success so small , that they have good reason with the Apostle Paul to cry out of their wretchedness . This makes them necessarily very uneasie ; and the more so , because they can see no reason to hope it will be otherwise while this Life lasts . Well then , and naturally may they conclude , that this is not a Place for them to be fond of ; or wherein they should desire to settle ; that this World is a place where they must carry it as Strangers , least before they are aware , they are defil'd and debas'd : They must needs be induc'd often to long for their Arrival at that Place and State , where being free from that toil and trouble , which is now their daily Exercise , they shall meet with Entertainments every way suitable to their sublime and refin'd Tempers , and be satiating themselves therewith to all Eternity . But further , 2. IF we add hereto the Consideration of the Worlds unsuitableness to Holy Souls , we shall meet with further Evidence of the same thing ▪ Whatever others think , who judge by the Great , and put all the Additionals of a Freakish Fancy into the Scale , together with that small Scantling of Reality that is here to be met with ; for their parts they find this World to be a very unsuitable place for them to make any long stay in ; and the longer they live in it , the more do they find it so : And that because 't is so very troublesome , so uncertain , and changeable , and so ensnaring . 1. THEY find this World to be very troublesome . This Life hath a great many natural inconveniencies , which make it uneasie to Thinking-Persons . There is no Age of it , from first to last ; whether Infancy or Childhood , Youth or Manhood , or Old Age , but hath its peculiar Troubles : No State in it , but what hath its special Difficulties . Do Persons live solitarily ? they are in danger of being Mopish . Are they much in Conversation ? they 'll see so much Vanity and Folly , Ill Humour and Insincerity , as , if they will give way to Thought , cannot but disturb them . They 'll find it hard , with the utmost Caution , to walk inoffensively ; and meet with so many unkindnesses , ( and that even it may be , where they have study'd to oblige ) as will make them weary of their Lives . Are they in a poor and low condition ? they 'll find it very hard to rub through the World with any thing of evenness of Temper , and content of Mind . Are they rich and wealthy ? the Vexation , Care and Fear , and the envy of others , that attends their Estates , and the disquieting Losses and Disappointments they meet with , do often more than over-ballance the Comfort they afford them . Are they in Health and Strength ? yet it 's an Hundred to One if they are not afflicted with Losses , or depriv'd of their Friends , or crost in their Interests and Designs , or have something or other , ever and anon , happening to them , to interrupt their Repose . Are they sick and crazy , or often in Pain ? How little Relish have they of all all their Comforts ! How burthensome are their Lives ! Nay , How often do we find that even those who have all that heart could wish for , that have all the Materials and Ingredients of a Worldly Felicity at command , yet even in their suffciency are in streights ; and make a shift to create as much trouble to themselves , by their own listless , querulous , uneasie Tempers , as those who have the most real and substantial Causes of Discontent ? BUT besides all these , and a great many other Considerations of the like Nature , that might be suggested , which are common to all , the World is peculiarly troublesome to Holy Souls . They for the most part , meet with a great many Hardships , Contempts and Injuries in it ; they are often baited at , molested and teaz'd by the Men of the World , who care not for their Company . For , as our Blessed Lord hath long since observ'd , because they are not of the World , therefore the World hateth them ; and is often speaking evil of them , and doing evil to them . They see GOD so much dishonour'd in it , as grieves them to the heart ; and causes them often with bitterness of Soul to mourn in secret . And all these troubles , and a Thousand more , that were as easily nam'd as these , are great hindrances to them , in that whereon their hearts are principally intent ; and often create them much perplexity and uneasiness . How can they then but be tir'd with this World , when they have dispatcht the great Business they have to do in it ; and comfortably settled their Concerns as to a Future State ? How can they take this for a suitable Place for them to stay in , where they are like to have little else but a constant succession of Disturbances ? How can they do any other than earnestly long to be in their Father's House , where they shall meet with no sorrow or trouble more for ever ? 2. HOLY Souls find also this World very unsuitable to them , because so uncertain and changeable . The more they give way to Thought , the more necessary do they find it to fly higher than the Stage of Sense for a Portion . As for themselves , they perceive by their Make , they are fram'd for Eternity , unless he that made them should annihilate them ; of which they can discern no just Reason to be apprehensive . As for this World they find the Fashion of it is still passing away ; and that in all its Parts , and at all Times 't is full of Uncertainty and Unsettlement . How then can they six upon it ? If not better provided , how certainly may they expect in a little Time to be left quite destitute ? And how can they take up with that , which they are every Moment in danger of being depriv'd of ? They well know that there is nothing here to be met withal , let it seem ever so sure , but it may be taken away by a thousand unforeseen Casualties ; and let ever so great a Degree of Earthly Felicity be attain'd , they within a while must die , and in that very Day all their Enjoyments and Hopes as to this World perish . Others indeed know these Things as well as they , but they mind them not ; and you may plainly discover by their Carriage they hardly ever think of them . But being important Matters , they are often seriously weigh'd , and intently ruminated on , by Holy Souls : Who deliberately thence conclude , that it is in vain to seek for an Happiness here ; that we are only Travelling and Passing through the State we are in ; and are thereby led to fix their Hearts on the upper World , where alone it is that any Thing Solid , Stable , and Durable , is to be met withal . 3. THIS World is therefore also unsuitable to Holy Souls , because ensnaring . Often have the best been here led aside from God and their Duty ; and drawn into Sin to their unspeakable Damage . Either unforeseen Temptations have presented themselves ; or they have been careless , and nibbled at the Bait , till they were caught with the Hook. Through Heedlessness and Privacy , was even a Noah tempted to Drunkenness and Incest ; and unguarded Lust , drew a David into Murder and Adultery . And who then can be Secure ? Snares abound every where , and some that are taking , will not be wanting ; and even those who have given themselves up to GOD most seriously , and listed themselves in his Service most heartily , are not out of Danger : For they have Corruption within , and a busie Enemy without , who watches all Opportunities to entrap them ; and he 's so subtle and diligent , that unless they are always watchful , he 'll be more or less too hard for them . And if he in any remarkable degree prevails upon and foils them , how will he triumph ! And how will the wicked of the World , who are ever at his beck rejoice ! How busily do they , that they may serve their Master , employ themselves in endeavouring to draw such aside into some reigning Vices ! How many Artifices will they use for that purpose ! And if they prevail , how will they scoffingly cry out , and say , Even the Godly are as bad as others ! And when they come to recollect their own Slips and Miscarriages ( especially if they are any thing notorious ) great is their Concern and Regret ; nay sometimes their bitterness and perplexity is inexpressible . For time to come , it may be , they then think to be more careful . But Alas ! after all , How difficult is it to live where an infectious Contagion is diffus'd universally , and not be tainted ? How hard to be daily conversant in a wicked World , and not be dampt and deadned in the Exercises of the Divine Life ? The Generality are not aware of this ; but the more holy any Persons are , the more lively is their sense of it . This causes them to live as 't were in daily fear : And they 'd be quite dishearten'd , had they not ground to hope , that such sort of Exercises would not last long ; but that when they had bin try'd for a time , if they retain'd their integrity , GOD would take them to Himself , and make them Happy in His Favour and Love for ever . Thus its plain , This Worlds unsuitableness tends to wean Holy Souls from it , and raise them above it . Again , 3. THE Prospect which Faith gives them of Futurities , tends also to produce the same Effects , viz. To make them weary of this Earth , and to long for Heaven . Their Faith grounded upon the Promise of GOD , assures them that He will be a Rewarder of them that diligently seek him ; that there remaineth a Rest for His People ; That He will give Eternal Life to all those who by Patient continuance in well doing , seek for Glory , and Honour , and Immortality ; and that there is an Inheritance incorruptible , and undefiled , and that fadeth not away , reserv'd in Heaven for them ; and the like . These Things are not the Fruit of their Fancy ; they are not Perswasions they have unwarily imbib'd , or taken upon Trust from others , without just Grounds : But their Faith herein is bottom'd on the Word of the Eternal GOD. Now 't is in the Nature of Faith , as is even in this Chapter declar'd , to be the Substance of Things hoped for , and the Evidence of Things not seen : Holy Persons having such a Foundation to build upon , do as verily believe that if they persevere in the Course they are in , they shall certainly find these Things made good to them ; as tho' they did actually enjoy them already . They are as really perswaded of the Truth of these , and the like Declarations , and give as true an Assent to them , as if they could see the Things they make mention off , or as if they were intuitively , and demonstratively known to them . Now their full Satisfaction in the Grounds they go upon , must necessarily depretiate this World , and advance that to come in their esteem . Were they left at uncertainties , they would not be so Positive ; But having such Security given them , they cannot but look upon this Earth as a Foreign Countrey to them ; and fix upon Heaven as their Home . THUS much of the first Observation : The second follows ; viz. DOCT. II. THAT GOD would be asham'd to be call'd the GOD of such , as renouncing this World , devote themselves entirely to his Service , and ardently aspire Heaven-wards in the Course of their present Pilgrimage ; if He had not made abundant Provision for their Happiness , in a better State , and Life after this . AND here I 'le endeavour briefly to show these Three Things . I. WHAT it implies for GOD to be call'd any Persons GOD ▪ II. THAT He really is the GOD of those , who renouncing this World , devote themselves heartily to his Service , and fix on Heaven as their Home and Portion . And , III. THAT it would be Matter of Shame to Him , had He not made suitable Provision for all such Persons in a better State and Life than this . FIRST then , Let 's take Notice what it implies , for GOD to be call'd the GOD of any Persons . He is the GOD of all in a General Sense ( as hath before been intimated . ) For He made and sustains them , and He alone can make them Happy . But when such a Phrase is in the Scriptures apply'd to any peculiarly , It denotes a special Interest in Him in a Covenant way ; a peculiar Propriety in Him , founded on that Covenant of Grace , the Substance whereof we have thus deliver'd to us in short ; I will be their GOD , and they shall be My People ▪ It necessarily therefore denotes a transcendent Love and Affection in GOD to any Persons , for Him to be stil'd Theirs . 'T is certainly a great Demonstration of Love , for Him as it were to give Himself to them : And therefore also this Appropriation must needs imply some very great and extraordinary Happiness . 'T is declar'd by GOD , That he that overcometh shall inherit all Things ; but as if this were nothing , notwithstanding all Things are taken in , 't is added ; And I will be his GOD , and he shall be my Son. One would have thought nothing could have been more than all : But however this is added , because all all things else are as nothing without it . But alas ! who can tell what it is , and what it implies for GOD to be the GOD of any one ! Thus much in General is plain ; that it intimates He will Act for such a Persons good as becomes a Being , infinite in all Manner of Perfections : But come to Particulars , and we are soon at a loss . That Man that should pretend to unfold it , must be able to Fathom the boundless Excellencies of the Divine Essence , which are all engag'd , so far as the good of the Party to whom GOD hath made Himself over , is concern'd . Whosoever hath GOD for his GOD , His Mercy is his to Pardon him ; His Wisdom his to guide him ; His Power his to Secure him ; His Faithfulness his to fulfil all his Promises to him ; His Love to confer Grace and Glory on him ; And in short , all that is in God is his , so far as his Necessities can require , and his Capacity can reach . So that this is most evidently the very Top of our Happiness . BUT let it be observ'd withal , that in such a Phrase as this , there is ever imply'd a respect to the Attoning Blood of the Mediatour ; without the Intervention whereof such degenerate and guilty Creatures as we , could have had no Hope , should have remain'd incapable , of any such Interest : But that , hath laid a Foundation for our Advancement to this Amazing Honour and Priviledge ; which bespeaks all those who reach to it inconceiveably Happy ; by Reason that it intimates that GOD will do all things for them in a becoming Manner , and like Himself ; all Things which may further their Everlasting Welfare . 2. GOD certainly is thus the GOD of all those , who renouncing this World , do heartily devote themselves to His Service , and fix on Heaven as their Home and Portion . He is the GOD of none , if not of such . What is the Language of the Covenant but this , I will be to them a GOD , and they shall be to me a People ? Of which I think we can make nothing , were any willing to be His People , and desirous to be under His Care , and free to be govern'd by His Laws , to whom he were backward to be a GOD , and to Act the Part of a GOD Which is the more evident from hence ; in that there cannot be such a Consent as this ▪ a real willingness hereto , in any Heart that is not of His Producing . For ( whatever any in the Heat of Dispute may have advanc'd ) 't is notoriously evident that none of the fallen Race of Adam would in this Case move till they were drawn ; none could be free and willing to take GOD for theirs , as He hath offer'd Himself to them in Covenant , whom He had not made so . They might indeed after a sort , be desirous of the Blessings of the Covenant : That is to say , they might desire to be pardon'd that they might not be damn'd ; and to be so far under the Divine Protection and Care , as that they might be sav'd from Ruine , and the like : But this is all Selfishness ; and hath nothing of Love to GOD at the Bottom of it . This there may be , and GOD still remain estrang'd ; and they after all go without an Interest in him as theirs . But where-ever there is a free Consent in any Heart , to take Him for Owner , Ruler , and End , according as He hath propos'd Himself ; and a willingness to be entirely at His Disposal , and under His Government and Management ; we may safely say , there the Divine Spirit hath been effectually at Work : For otherwise , this is a step , had never been taken . Now to suppose Persons wrought up to this , and GOD to stand back ; to suppose them willing , and Him shy ; were to imagine He mockt us in the Proposal of His Covenant , and sported himself with our Misery , when He made us Overtures about our Recovery . NOW I 'le leave it to any to Judge , how impossible it is for Persons to renounce this World , and fix on Heaven as their Home and Portion , and Act correspondently , and this Consent on their Part be wanting . For what is it to renounce the World , but to disclaim all Interest in it opposite to the Divine Honour ; to be Content with that Portion of it that is of Divine Allotment ; to use it as not abusing it ; to be ready to improve what is afforded of it , for the best Purposes ; and to sit loose to it , and be ready to part with what is most dear and valuable in it , upon a Divine Call ? And what is it to fix on Heaven as an Home and Portion ? But to live in the believing Hope and Expectation of a bettrr State and Life after this ; to long for it , and pant after it ; despise all Things that could be offer'd in Competition with it ; to be earnest and diligent in preparing for it ; fetch Supports from it under all present uneasinesses ; and be often delightfully ruminating on those Reports which GOD in His Word hath made concerning it ? And both these jointly , do plainly bespeak an Heavenly Mind and Heart . How can the blessed GOD , then , if He Act consistently with Himself , do any other , than embrace all such with a tender Affection ; become theirs , and Act like a GOD on their behalf ? Now this He could in no respect be said to do , had He not prepar'd an an Heaven , that is a State of exquisite and perfect Bliss , for their Everlasting Entertainment . Which leads me to the Third and Last Particular , viz. 3. TO show that it would really be a Matter of Shame to the Blessed GOD , had He not made suitable Provision , for all such Persons as those foremention'd , in a better State and Life than this . None need wonder at the Phrase I use , when I speak of its being a Matter of Shame to GOD ; for it 's borrow'd from my Text. And indeed strictly speaking , it would be really shameful and a dismal Reflection on the great GOD , if He had not such a reserve as Heaven for their Entertainment , when this frail Life comes to an end . A few Things will sufficiently clear this . 1. UPON this Supposition He 'd have provided no Satisfaction for earnest desires of His own exciting . He ( saith the Apostle ) that hath wrought us for the self same thing , is GOD. His meaning is , 't is He who by his Spirit hath wrought up Believers to any Measure of Preparedness for the Blessed and Glorious State above ; 't is He that hath kindled earnest Desires after it , and excited firm Expectations of it . Had He not then such a State in Store , had He not an Heaven in reserve , for the Entertainment of His faithful Ones , at the end of all their present Conflicts , it would evidently appear He did but Tantalize them in making any such Motions to them ; in stirring up any such Inclinations in them . And would not this be shameful ? Might He not be asham'd to be call'd their GOD , whom He lur'd to Himself , and then impos'd upon , by deceitful Appearances , and Shadows , instead of Substances ? But this we may be assur'd can never be ; for He hath prepared for them a City . 2 HE would upon this Supposition have made it their Duty , to intend an ●nd which could not be reacht . For we knowing our Selves capable of subsisting hereafter , nay of enjoying a much greater Happiness than this present State can admit off , are hereby laid under an indispensable Obligation of intending that Happiness as our End. For supposing there should be no Future State of Bliss , there is however no possibility of being absolutely certain there is none : Nay the Matter being impartially consider'd , it will appear abundantly more likely that there is . Now the very Law of Nature obliges us to pursue the highest Good whereof we are capable , supposing the Attainment of it be but probable : Revelation next steps in , and tells us it is certain . If the after all , there should be no Heaven hereafter , we must not only acknowledge that Capacity needless ; but also must be suppos'd to be oblig'd to employ the Principal Endeavours of our Life , and all our Powers to no Purpose . And what a shameful Reflection would this be on GOD , for Him to have laid us under an absolute Necessity , if acting Rationally , of aiming at that which is unattainable ! Of Labouring for that which is not ! And constantly tending towards that which hath no other Being than in the Fancy and Imagination ! And so we must either live like Brutes , and be continually expos'd to the smart Upbraidings and Reproaches of our own Minds , without Relief : Or else following our Reason , must voluntarily befool our selves by Building Castles in the Air , where there is no possibility of having any Footing . Might He not well be asham'd to be call'd the GOD of those whom He held thus fasten'd in a fatal Circle , whence they could never get loose ! We may therefore conclude , if He Acts like Himself , there must be an Heaven in Store and Reserve . Again , 3. UPON the Supposition foremention'd , None would fare so ill as the Servants of GOD. Those who were really the best , would fare the worst : For , 1. PIOVS Persons would have no reward for all their Pains . Far be it indeed from such as we are , to think of meriting any thing at the hands of GOD ; I abhor the thought : and yet I am sure 't would be no credit to him who hath promis'd to be a rewarder of them that diligently seek him , to let People serve him for nought . There 's a great deal of Pain and Misery and Sorrow , which many Holy Souls voluntarily undergo : Their tender Consciences reproach and smite them for the smallest Neglect and Transgression ; and on that Account , draw forth many a mournful sigh and groan . The sense of their great weakness makes them walk in constant Fear . Watchings and Fightings against the Assaults of Satan are their Daily Exercise . Their Self-Denial is Galling ; and their severity to the Flesh painful . Often are they groaning under their own Body of Sin and Death ; and Rivers of Tears also run down their eyes , at the sight of the Transgressions of others , whereby their GOD is dishonour'd : And can all this come to nothing at last ? And there be no difference at long run between those who underwent so much for the Sake of GOD ; and those who liv'd in an open Estrangement from Him , and Opposition to Him ! Would not this be shameful ? SHOULD any Plead , That Holiness and Vertue is its own reward ; I 'le freely grant it in the General : Insomuch that were we certain there were no Life after this , it were more for our present Interest in the main , to be vertuous than vicious ; unless where there should be apparent hazard of the Loss of Life or Estate , or of any other insupportable Detriment , which a vertuous course might have attending it : But yet withal , it is obvious , that there are sundry Exercises of Vertue that are very difficult and painful ; in which the Holiest Souls are most strict and frequent ; which upon that Supposition , would be needless and fruitless , and therefore better forborn : For such as these there would be no Reward . Which would cast such a Reflection on the Blessed GOD , as were never to be wip'd off But we may be assur'd 't is otherwise , For He hath prepar'd for them a City . Nay , 2. UPON the Supposition foregoing , The most Pious would be so far from gaining by the Service of GOD , that they 'd plainly loose by it . For 't is easie to be observ'd , that a great part of their Lives is employ'd in painful endeavours after a meetness for Heaven . Their great Aim and Scope is , to purifie themselves as he is pure , to whom they are devoted , and in whom they hope to be for ever happy . With great earnestness do they strive to improve both Ordinances and Providences to this purpose . Early and Late are they tugging at their listless , sluggish , backward Hearts , that they may get them into a more lively , spiritual Heavenly Frame . And many an Hour do they spend in endeavouring to mortifie a particular Sin , which they find themselves most prone to , which yet others , it may be , can hardly observe in them . And can all this at last , prove labour-in-vain ? shall they be never the better for all in the issue ? If so , they had done much better to have spent their time , and their pains , in more agreeable , pleasant , and delightful Exercises , like the rest of the World. 'T was better they had deny'd themselves nothing that their hearts could crave , which yet had not present visible damage and detriment attending it ; 't were better they had freely enjoy'd themselves , and what came within their reach , and not have so tired their Spirits , or perplext their Minds , or sower'd their Joys , by any such needless Labour and Severity . They lost all that Pleasure and Ease , and Freedom and Satisfaction which others met with , all that while that they were Grinding at the Mill , as 't were , and all to no purpose . Let none say this is as nothing ; For though it be freely granted it would appear so , upon a certain Prospect of a Future State , which unspeakably over-ballances ; Yet , had we no more to expect than what this Life could afford , it would be very considerable , and a Stress might be deservedly laid upon it . For Common Sense would teach us to make the most of our all . It was not without good Reason therefore , that the Apostle declares , That if in this Life only we have hope in Christ , we are of all Men most miserable . But this cannot be , for he hath prepar'd for Them a City : And which is more , their future Advancement therein shall be the higher ; the more pains they took in His Service in this Life , and the more they lost and endur'd for his Sake . Again , 4. UPON the foregoing Supposition , GOD would either leave His most faithful Ones without any Thing to support them under their greatest present Troubles , or He 'd support them with a Fallacy . Holy Souls fetch their great Consolations from Heaven in every State. The Thoughts of that refresh and chear them when their Sins and Sorrows make them weary ; support them under the greatest Disappointments ; and make them Boast and Triumph in their GOD , in the midst of all their Afflictions . This Thought often recurs ; we are not far from Home , and then 't will be better . Were it not for this , their Spirits would often sink , and their Hearts faint . Nothing else in reality , besides a Prospect of a Future State of Bliss , can any thing tolerably support them . The Thoughts of the utter unavoidableness of the Troubles they met with , through the Imposition of a rigid Fate ; or of the common liableness of all Mankind thereto ; or of the likelihood of their ceasing in a little time , upon their passing into a state of Silence and Darkness , and Everlasting Oblivion , would give little Relief . IF this then prove a Fallacy , he who pretends to be their GOD , hath most miserably deceiv'd them : And is not that a Matter of Shame ? But this need not be feared , for he hath prepar'd for them a City . Lastly , WERE there not an Heaven prepared for Holy Souls hereafter , A Special Relation to GOD would signifie just nothing . Those big Phrases , Their GOD , and our GOD , would in reality , dwindle to meer Noise and Sound . For what could they be suppos'd to import that could amount to any thing , if yet the Persons concern'd might be left destitute ; if there were no Provision made for their Eternal Abode . They had e'en as good have bin without Him , and had no Concern with Him , any further than was common to all . For they 'll be left to the Full as helpless and miserable , as if they had slighted and disregarded Him all their days , and liv'd as much at Random as any in the World. So that even GOD Himself must necessarily be ashamed of any such Empty Title , that hath no significancy in it , or benefit attending it . But there being an Heaven , that is unspeakably more glorious than we can conceive , He is not asham'd : And we , if we are his Faithful Servants , may have the Comfort at present , and shall have the Benefit hereafter . I should now expatiate beyond all Bounds , should I pretend to be particular in my Application of the Discourse foregoing ; However , I can't be satisfi'd , without making some Improvement . 1. THEN Give me leave to ask you ( My Friends ) how you stand affected , making this Text the Touchstone , as it hath bin open'd to you ? Are you of the same Spirit and Temper with the Antient Patriarchs ? Deceive not your selves ; the Faithful Servants of GOD in all Ages , are of one and the same Make , and acted by one and the same Spirit . The Period of time , wherein they liv'd , makes no essential difference between them . Have you then any of that Faith for which they were so famous ? and doth it work the same way , according to our Circumstances and Divine Calls ? Our Advantages with respect to clearness of Light , and opportunity of distinctly understanding the way of Salvation , are greater than theirs : But how is it with our Hearts ? Do they work towards GOD and Heaven as theirs did ? Do you , Sirs , carry it like Pilgrims and Strangers here on Earth ? Do you desire , and seek , and pant after a better Countrey , that is an Heavenly ? Give me leave to put it to you ( and I pray put it home to your selves ) ; could you not be contented , would it not be pleasing and delightful to you , to have the hope and prospect of living here always ? I doubt that 's the Case of many : But must assure you where-ever 't is so , 't is a Sign there 's not the least Tincture of Saving Grace . Have you fixt on the Most High GOD for Yours ? Have you chosen Him , and given your selves up to Him , and that heartily and sincerely ? Can you evidence it by your Heavenly-Mindedness ? If so , 't is happy for you . But let me tell you , these things deserve to be enquir'd into , and that with great Seriousness and Application ; for much depends upon them . Again , 2. LET me desire you to consider what is like to become of those of you who never yet minded this better , this Heavenly Countrey , in the whole Course of your Lives ; but have bin bury'd in the World , and minded Earthly Things , and nothing else . I doubt this would take in many in this Numerous Assembly . Pray , Sirs , what is likely to become of such as you in a little time ? Where do you think to go when your Souls shall take their 1. THEN Give me leave to ask you ( My Friends ) how you stand affected , making this Text the Touchstone , as it hath bin open'd to you ? Are you of the same Spirit and Temper with the Antient Patriarchs ? Deceive not your selves ; the Faithful Servants of GOD in all Ages , are of one and the same Make , and acted by one and the same Spirit . The Period of time , wherein they liv'd , makes no essential difference between them . Have you then any of that Faith for which they were so famous ? and doth it work the same way , according to our Circumstances and Divine Calls ? Our Advantages with respect to clearness of Light , and opportunity of distinctly understanding the way of Salvation , are greater than theirs : But how is it with our Hearts ? Do they work towards GOD and Heaven as theirs did ? Do you , Sirs , carry it like Pilgrims and Strangers here on Earth ? Do you desire , and seek , and pant after a better Countrey , that is an Heavenly ? Give me leave to put it to you ( and I pray put it home to your selves ) ; could you not be contented , would it not be pleasing and delightful to you , to have the hope and prospect of living here always ? I doubt that 's the Case of many : But must assure you where-ever 't is so , 't is a Sign there 's not the least Tincture of Saving Grace . Have you fixt on the Most High GOD for Yours ? Have you chosen Him , and given you selves up to Him , and that heartily and sincerely ? Can you evidence it by your Heavenly-Mindedness ? If so , 't is happy for you . But let me tell you , these things deserve to be enquir'd into , and that with great Seriousness and Application ; for much depends upon them . Again , 2. LET me desire you to consider what is like to become of those of you who never yet minded this better , this Heavenly Countrey , in the whole Course of your Lives ; but have bin bury'd in the World , and minded Earthly Things , and nothing else . I doubt this would take in many in this Numerous Assembly . Pray , Sirs , what is likely to become of such as you in a little time ? Where do you think to go when your Souls shall take their flight , and leave your Bodies behind ? It may be you may hope you should be transplanted into this better Countrey : What! and never Mind it before ! Think of it a little and you 'l easily discern that that is an unreasonable , and will in the Event prove a groundless Expectation . No , you must desire it ; and that not Lazily , but Earnestly ; you must be diligent in using all the Means GOD hath directed you to , in order to the reaching of it ; you must get above the World while you are in it ; you must get an Heavenly Mind and Heart ; otherwise this will be impossible . And truly you had need Mind this Matter speedily : For an Heavenly Temper is not likely to be gotten in an instant . And should you Die without it , what would become of you ? GOD hath indeed prepar'd a City , a glorious City , where his faithful Ones , shall have Everlasting Rest , and Peace , and Joy : But flatter not your Selves , this is nothing to you ; you have neither Part nor Portion in this Matter . I beseech you then ; look about you , before it be too late . You might come there as well as others ; ( for whatever you may weakly imagine , there 's no Bar in your Way , but what is of your own laying : ) 't is offer'd to you as well as others ; and GOD is Sincere and Earnest in that offer : Why then should you befool your Selves ? Neglect your own endless Happiness , and throw your Selves into Perdition ? CONSIDER a little where you must go , if excluded thence . Pray , whither can you go but to the Land of Gloominess , and thick Darkness ; where Weeping and Wailing , and Gnashing of Teeth , is the perpetual Employment : And there must you spend an Eternity , in Lamenting your present Folly. As you would not have this to be your woful Case , I beg of you this Day ; rid your selves of Encumbrances , Mind Heaven in earnest . Break off your Sins by Repentance . Make your Peace with GOD. Look out for an Interest in Christ. And think not to make a neglected GOD and SAVIOUR your last Refuge , which I 'm sure would be little to your Comfort , nay would be likely to Issue in your Everlasting Confusion . Again , 3. IF GOD is not asham'd to be call'd our GOD , then let us take Care , that we be neither asham'd of Him , nor a shame to Him. LET us not be asham'd of Him ; that is asham'd to own Him. Shall the Men of this World Glory in their Shame ( as they often do ) and we be asham'd of our Glory ! How unaccountably strange doth that appear ! Let them Laugh , Ridicule or Banter ; pray what will they get by it , or we loose ? But I am verily perswaded , would but Pious Persons put on Courage , and Manage it with Prudence , your Hectoring Swaggerers , who Pride themselves in defying GOD , and pouring Contempt on whatever belongs to him , would in most Cases , without much Difficulty , be put out of Countenance . But be that as it will , why should we in any Company , be asham'd to own to whom we belong ? Our Service is honourable ; and our Reward will be great ; we have no need therefore to sneak : Let us leave that to those , who can give no Account of themselves or their Actions ; their Work or their Wages . Again , LET us also take Care , that we be not a shame to GOD. Le ts beware of a carnal , drossy , earthly Spirit . LET 's beware of narrowness of Mind and Selfishness : And indeed of any Thing that might bring a Reproach on Him whom we serve , or the way we walk in . Let 's remember that the Eyes of GOD , and of the World too are upon us ; and that there is , and may be a General Expectation , to find a difference between us and others . Let 's have our Conversation in Simplicity , and Godly Sincerity ; keep our Eyes six't upon our Home ; and carry our selves so , as that others may be able to observe , what we aim at , and whither we are tending . LASTLY ; Since GOD hath provided a better Life for His People after this ; hath prepared for them a City ; we may groundedly Cry out , Blessed are the Dead , which Die in the Lord. For they are Transplanted into that Countrey which they so much desir'd , and so earnestly sought , and on which their Hearts were so much set : And feel the Meaning of GOD's being their GOD , in a Degree beyond what we at our distance are capable of Understanding . AND this I doubt not is the Case of our lately Deceased Friend , the truly ▪ Pious Mrs. Elizabeth Williams . Whom I dare to set before you as one of the Primitive Stamp ; one of a like Spirit and Temper with those Worthies whom my Text speaks off . TAKE Her before Her late Illness , and She had as many Things to make this World agreeable to Her , as most can pretend to . She came of an Honourable Family ; had a great many Noble Relations ; an Husband to Her Hearts desire ; a Considerable Estate ; and a General Respect from all that knew her : And yet all this was as nothing to Her ; She could not bear a thought of fixing , and taking up her Rest here below ; but lookt upwards ; and profess'd Her Self a Poor Pilgrim and Stranger in the World : She sought a better Countrey ; that is an Heavenly ; and that with greater Vigour and Assiduity ; with greater Diligence and Fervour ; and with greater Earnestness and Constancy , than , is I am sure , ( to say the least ) usual and common . SHE began to dislodge from this Earth , and look Heaven-wards betimes . She was brought Home to GOD in Her Younger Years , by Means of a Sermon of one Mr. Baynes , who was an Eminent Minister in Dublin ; and gain'd many Souls to Christ in his Day . And setting out for Heaven so soon , She made a much greater Advance in the Way thither , than could otherwise have been expected . She often reflected on Her Early Dedication of Her Self to GOD with Comfort and Joy ; and hath many Times been heard to say with an Holy Triumph , by those who were intimate with Her ; GOD hath been my GOD , even from my Youth . And She ever after kept as close to him , and gain'd as much by close walking with Him , as most can pretend to . I cannot forbear particularly mentioning some Things con●erning Her , which I take to be generally Exemplary and Instructive . SHE was one of great Faith , and signal was Her Trust in GOD : To Him She had heartily given Her Self , and in Him , who She knew was faithful , She could Conside . There was a remarkable Instance and Evidence hereof , in Her last Passage from Ireland to England in the Month of September , 1687. She was then in a Violent Storm ; eminent was the Danger ; not only in the Apprehension of the Passengers , but of the Master , and Seamen ; all reckon'd themselves as Lost. Here was a Time of Tryal . But She was fearless ; and great was Her Composure and Undauntedness . She cast Her Self on GOD , and was freely ready for His Pleasure . I have seen this Passage of Providence Recorded by Her own Hand ; with this Remark : That there was at that Time an observable Answer of Prayer , in a sudden and unexpected Calm immediately following upon their joint Recommendation of thems●lves to GOD. And with this short Petition annext ; Lord make me to live more to thy Glory , that I may not be afraid to Die at any Time. HER Love to GOD was eminent . She manifestly seem'd to all who had any Thing of Freedom with Her , to value His Favour more than all the World ; and to Fear His Displeasure , more than any Trouble whatever . It seems to be the most inward Sense of Her Soul She vented , when She put this short Passage under Her Hand ; The Manifestation of GOD to my Soul , is my highest Priviledge and Comfort : And the hidings of His Face , my greatest Loss and Sorrow . She appear'd to take Delight in whatever belong'd to GOD. His Word She counted Her chiefest Treasure , and therewith She converst daily , with great Earnestness and Pleasure . His Sabbaths She esteem'd the sweetest Portion of Her Time. His Ordinances , were the greatest Comfort of Her Life : And it hath been observ'd by those who knew Her well , that She would be more Chearful and Pleasant in Her walks to the House of GOD , than at any other Time. She had a mighty Honour , Value , and Love to the Ministry . She did not ( as is common with many ) Love this or that Particular Minister extravagantly , and disesteem others : But She honour'd the Office , and all without Distinction who were faithful in it : She lov'd all , and despis'd none . She lookt upon all equally as GOD's Agents and Representatives ; and as such they were the Objects of Her singular Esteem and Respect . And in short , whatever any Way belong'd to GOD , or had any Thing of Him in or on it , She discover'd an high Value for . SHE was much taken-up in admiring Thoughts of our Lord Iesus Christ , and His Work of Redemption : And often venting the Sense of her Soul , in ardent Breathings after Him. I 'le give you a few Passages of this kind out of Her Papers ; in Her own Words . IN one Place thus : I 'm amaz'd at the Mysteries of Redemption ; the Incarnation of the Son of GOD ; the Killing the Prince of Life ; the Humiliation of the High and Lofty One ; the Disgrace of the Lord of Glory ; the Curse upon Him who is Blessed for ever : O the Mysteries of Scripture , of Love , of Grace , of Providence ! IN another Place ; Oh that I may know Christ as a Prophet instructing me ; a Priest satisfying for me ; and a King ruling spiritually in me . IN another thus : This Wretched Soul of Mine doth Pine away for Strength , and even Pant for Breath ; longing to receive Encrease of Life from the Living Stock Christ Iesus ; which must be thy Work , and thine only . Oh work it I humbly pray Thee , which way thou wilt ; Oh Empty my Self , of my Self , and let all Glory be given to Thee , and not to any other . SHE was entirely Dependent for all on the Blessed Spirit of Grace . In one of Her Papers , She hath this remarkable Passage looking that way : There is no Corruption though more deeply rooted than others , but that in Time , by walking in the Spirit , bringing it to the Law of Christ , to the Death of Christ , and to the Love of Christ , and joining Ones own Endeavours to the Spirit of Christ , one may get an Eminent Victory over it , and see it by Degrees fall down before us . Lord lend me the powerful Aid of thy Spirit , I humbly beg it . IN another Place thus : I am troubled with Temptations , but I Trust in Thee : I Rest on Thee for Life and for Salvation : Oh take me into the Bosom of thy Love for Christs sake : I cast my Self into the Arms of Thine Everlasting Strength ; I have no Confidence in my Self nor any other . BUT in no Grace was She more eminent than in that of Humility . She silently converst with Her GOD , and that better World , which Her Heart was set upon , without Noise and Ostentation . She was more fearful of nothing than Spiritual Pride . Methinks that is an affecting Passage which dropt from Her Pen a Year or two ago : I must humbly leave it on Record , I never found so much of GOD , I never drew so near Him , I never experienc'd the Power of His Word as of Late . AND yet as Humble as She was , and as diffident of Her Self , She did not think Her Self excus'd from becoming Christian Resolutions in Dependence on Divine Strength . Take some of them , in Her own Words . I 'LE be ruled by thy Revealed Will. I 'LE be dispos'd of , by thy Pleasure . I 'LE gladly be improved by Thee . I 'LE Rest on Thy Fulness to discharge all my Bonds . I 'LE wait on Thee in all Thine Appointments . I 'LE intend thy Honour in all I do as my chief End. I 'LE be serviceable in my Place , as I can to others . I 'LE be satisfi'd with Thee , and thy Rich Treasures as my Portion . And I 'LE take thy Word and Sacraments as my Security . HEREIN will I Hope , and go on till Death . I am weak ; but Christ is strong . AND I Hope for Supplies from Him. To which She subscrib'd Her Name . GREAT was Her Contentedness , Resignation , Submission to the Will of GOD , and Heavenly Mindedness . Her Papers abound with pregnant Expressions , and Indications hereof . In one Place She delivereth Her Self thus . LORD give Me what thou wilt have Me to do ; and then do what thou wilt to , and with , Me thy unworthy Servant . IN another , She hath these Two Remarkable Passages . IF Thou wilt have Me poor and disgrac'd , I am Content to be so . IF Thou wilt have Me serve Thee in the Condition I am in ; I will gladly do so . IT is enough to Me , that Thou wilt have it so . I desire to yield readily , humbly and chearfully to thy Disposing Providence . AMEN , Amen , Lord. HATH GOD made Me Rich , that I might maintain my Pride , my Pomp , and Erutish Pleasures ? NO ; He hath rather Lent than fully given Me what I have ; and I must give an Account to Him for all . ALL we are and have , we have it on this Condition ; TO use it , to leave it ; TO lay it out , to lay it down ; VNTO the Honour of our Master , from whose Bounty we receiv'd it . SHE was very Regular in Her Devotions : Much in Prayer ; and frequent in Meditation ; and spent more Time in Converse with GOD in Her Closet than most . I 'l Cite a few Passages out of Her Papers , which seem to deliver the very Sense of Her Soul as to Religious Dutys . In one Place She expresseth Her Self thus . IN Duty I 'd not be satisfi'd , unless Affections be rais'd so as feelingly , awfully , believingly , fervently , and sincerely , I pour out my Heart with its Desires to GOD. IN another thus ; The Soul on the Lip , and the Soul in the Ear , ridd Work in GOD's Service . IN another thus ; A Soul in League with Sin , dare not come or look to , or think of GOD ; and what must that Man think on in a Duty , who dare not seriously think of GOD ? SHE was much in Self-Examination : And such as these , were some of the Marks and Signs whereby She try'd Her Self . 1. DO I prize Christs Righteousness ? 2. DO I choose Heaven above all ? 3. DO I hate all Sin ? 4. AM I spirited for Duty ? 5. DO I relish and prize the Things of GOD ? SHE fram'd various Maxims , and Collected Rules for Her Self , both for Her Temper and Practise ; which those who knew Her best , can bear Witness She made Conscience of minding and following . I 'le mention a few of them , as I find She hath set them down for Her Use. WE should see , that we may be fit and ready for GOD's Service ; and that Religion , and Religious Duties sit fitly on Us. THE Commandment finds work ; the Promise finds Strength . Religion is an inward , difficult , and serious Business : Oh rather give me the Saints Heart , than the Angels Tongue . THE End of Christs Doctrine , is Practise and Exercise , and not Speculation and Discourse . NOBILITY of Birth , Honour , and all outward Delights , are to be deny'd for Christ. A sound-hearted Christian hath always a GOD to go to ; a Promise to go to ; and former Experiences to go to ; besides some Experience of GOD's goodness which he now enjoys . BE sure there is somewhat displeasing to GOD , when the Word wants its powerful Effect . IT S our Duty to refer all the Circumstances of our Petitions to the Wisdom of GOD. WE may be Suitors to GOD , but we must not be His Counsellours . THAT Condition should be chosen by all , which is best for their Souls . IT is a Blessed Trouble that brings sound and long Peace . THE Spirits Operations will extort Acknowledgments . And the like . AND yet notwithstanding all these Instances and Evidences , and a great many more that might be produc'd , of the Fervour of Her Piety , and the Vigour of Her Grace , She ( as is usual with the best of Christians ) had Her Complaints . She thus expresseth Her Self in one of Her Papers . OH my dark Vnderstanding ! Oh my hard and unbelieving Heart ! My Heart is the worst Part of Me. Coldness and deadness of Heart is my Fault . I desire to repent , and to be humbled for it . She had a very tender Conscience ; which made Her mourn in Secret , for those Things which others would have taken little notice off . But withal She had Her Comforts , Hopes , and Ioys . Her Religion did not lie all in complaining ; but in a Life of Faith , Self-denial , delight in GOD , and Preparation for Heaven . Her Heart was so set on the Coelestial Felicity , that She seem'd as it were out of the World while She was in it ; and hardly any converst with Her , but they might observe She lookt upon Her Self as belonging to another Countrey . THE Grounds of my longing for Heaven ( saith She in one of Her Papers ) are ; those glorious Enjoyments that are there to be met with ; GOD's Presence ; Perfection of Grace ; Fulness of Ioy ; Excellency of Glory ; Plenty of best Wealth and Peace , &c. SHE made no great Stir or Figure here below ; Her aim seem'd to be to pass through the World without much Observation . She was not indeed fram'd for a Life of much Action ; but was a great Lover of Retiredness ; I think I may justly say to a fault : By Reason that She would in all Probability have more Consulted Her own Benefit ; and have been more useful to others , had She been more in Conversation . But I pretend not to be giving an Account of one that was without Imperfections , and Defects . Though withal 't is not unworthy Observation ; that She by Her private and retir'd sort of Life , avoided a great many Snares which much Conversation hath attending it ; which also was no small Inducement to it . THERE is one Thing which in Justice to Her Memory , I cannot forbear mentioning as the Matter of my own Observation ; which hath been Noted also by many others . She was a Pattern of a Loving and Respectful Wife . A more Reverential Respect for an Husband , join'd with a more tender Affection , I must declare I never saw , nor ever expect to meet with : And more than once hath She intimated to me Her entire well-pleasedness with the disposal of Providence in fixing Her Condition in the World ; assuring me 't was more to Her Satisfaction and Content , than if Her Circumstances upon Marriage , had not only equall'd but exceeded , what according to common Course , She from Her Birth and Estate might have had Reason to have expected . SHE was not without a Variety of Difficulties and Trials in the Course of Her Life ; and no wonder , since all Things we know come alike to all at present , and there 's no knowing either Love or Hatred by these Things . But She under all , carried it with a Christian Patience , and Composure ; and often had recourse to Her smal , Her Everlasting Home , for Support . THOUGH She had met with many Troubles , yet none ever came so near Her , as the loss of Her dearly beloved Sister , The Countess of Mountrath , a few Weeks since ; which did indeed sink Her Spirits , and was too hard for Her. This may seem somewhat strange after the foregoing Account of Her : But the best have their Weaknesses . Though there is this to be said in Her Case ; She had before been much indispos'd , and was not recover'd , when the Tidings of that Stroke first reacht Her : She receiv'd the News of it upon a Surprizal , which encreas'd the Impression it made ; and then She pent up Her Grief , and would not give it vent in the usual way , which was the occasion of its over-setting Her. She was fearful of dishonouring GOD by immoderate Mourning ; and thereupon suffer'd Her Grief to boil within : Whereas had She let it run over , it would in all probability have been much better with Her. So that there was an Holy Tenderness observable , even in that which occasion'd the Distemper , which hath now laid Her in Her Grave . A little before Her Disorder came upon Her , She express'd Her Self thus one Morning to Her Husband . I know not what I may meet with , but great Things pass'd between GOD and Me this Night . He hath with unusual Power assured Me , and spoken to my Heart ; I will never leave Thee nor forsake Thee : And this She during Her Illness , oft repeated . And GOD did indeed remarkably Guard Her ; He kept Her from doubting of Her State ; She retain'd Her Assurance ; in Her greatest disorders She express'd Her desires to Die and be in Heaven ; and the breathings of Her Soul after GOD , even then , were such , as discover'd the Pious bent of Her Heart . Indeed the Power of Grace in Her Soul was convincingly evidenc'd in the heighth of Her Disease . SHE had not Her great Work then to do : She had indeed been very unfit for it . But through Mercy , 't was , I trust , dispatch'd long before . O take Warning all you , who leave the principal business of Life to an uncertain hereafter . Little do you know , but you may be surpriz'd by Death on a sudden ; or if not , may be seiz'd by some such Distemper , as though it may not remove you immediately , may yet take away all Capacity of making your Peace with GOD , or getting ready for another World. Take warning , I say ; and provide in Time , and improve your Health , and neglect not GOD , least you are deserted , and abandon'd by Him. THE last Seene of our Dear Deceased Friends Life was dark and gloomy : But the Clouds are now quite blown over , the Issue was , I doubt not , glorious . GOD was Her GOD still : He was not asham'd to own Her , nay helpt Her to own Him , even the Day before She dy'd : When She express'd Her Faith and Trust , of Her being about to be remov'd out of a Troublesome World into Her Fathers House . THERE She now is in that better Countrey ; on which Her Heart was so much set : Let us therefore be Followers of Her thither ; and together with Her , of all that numerous Company , Who through Faith and Patience inherit the Promises . AND GOD grant that we may . Amen . FINIS . Books Printed for Iohn Lawrence at the Angel in the Poultrey . Folio . MR. Pools Annotations , in Two Volumes . The Works of the Reverend Mr. Stephen Charnock , B. D. in Two Volumes . The Life of the Reverend Mr. Richard Baxter , with the History of the Times he lived in , Written by Himself , and Published by Mr. Sylvester . Quarto . Mr. Shower's Winter Meditations , or a Sermon concerning Frost , and Snow , and Winds , &c. and the Wonders of God therein . — His Thanksgiving Sermon , April the 16th . 1696. Mr. Nathaniel Vincents Funeral Sermon , Preached by Mr. N. Taylor . Mr. Lorimer's Apology for the Ministers , who Subscribed only unto the stating of the Truths and Errors in Mr. Williams Book , in Answer to Mr. Trail's Letter to a Minister in the Countrey . — His Remarks on Mr. Goodwin's Discourse of the Gospel , proving that the Gospel-Covenant is a Law of Grace , and Answering the Objections to the Contrary . An Answer of Mr. Giles Firmin to Mr. Grantham , about Infant Baptism . Some Remarks upon two Anabaptists Pamphlets . By Giles Firmin . Mr. Firmin's Review of Richard Davis his Vindication . A Proposal to perform Musick , in Perfect and Mathematical Proportions . By Tho. Salmon , Rector of Mepsal in Bedfordshire . Approved by both the Mathematick Professors of the University of Oxford ; with large Remarks . By John Wallis , D. D. Mr. Stephen's Sermon before the Lord-Mayor , and Aldermen of London , at St. Mary Le Bow , Jan. 30. 1693. — His Thanksgiving Sermon , April 16th . 1696. Mr. Slater's Thanksgiving Sermon , Octob. 27. 1692. — His Sermons at the Funerals of Mr. John Reynolds and Mr. Fincher , Ministers of the Gospel . — His Sermon at the Funeral of Mr. George Day , Minister of the Gospel at Ratcliff , 1697. The Jesuits Catechism . A Sermon Preached at a Publick Ordination in a Country Congregation , by Mr. S. Clark. Mr. Gibbons Sermon of Justification . Comfort in Death a Funeral Sermon Preached upon the Death of Mr. Timothy Cruso late Pastor of a Church in London , who Died Novemb. 26. 1697. by Matthew Mead. Mr. John Howard's Assize Sermon at Buckingham July 5. 1692. The Evil of our Days with the Remedy of it . A Sermon Preach'd at a Visitation at Rothwel in Northampton-Shire , Octob 12. 1697. by the same Author . Octavo . Dr. Burtons Discourses of Purity , Charity , Repentance , and seeking first the Kingdom of God , Published with a Preface , by Dr. John Tillotson , late Arch-Bishop of Canterbury . Remarks on a late Discourse of William Lord-Bishop of Derry , concerning the Inventions of Men in the Worship of God. Also a Defence of the said Remarks against his Lordships Admonition . By J. Boyse . The Works of the Right Honourable Henry , late Lord Delamere , and Earl of Warrington consisting in Thirty Two Original Manuscripts under his Lordships own Hand . Bishop Wilkins Discourses of the Gift of Prayer , and Preaching ; the latter much inlarged by the Bishop of Norwich , and Bishop Williams . Mr. Samuel Slater's Earnest Call to Family Religion ; being the Substance of Eighteen Sermons . Mr. Addy's Stenographia : Or the Art of Short Writing compleated , in a far more Compendious way then any yet Extant . Cambridge Phrases , by A. Robinson . History of the Conquest of Florida . Mr. William Scoffin's Help to true Spelling and Reading : Or , A very easie Method for the Teaching Children , or elder Persons rightly to Spell , and exactly to read Engglish . Graaf de succo Pancreatico : Or , a Physical and Anatomical Treatise of the Nature and Office of the Pancreatick Juice . A Preservative against Deism : Shewing the great Advantage of Revelation above Reason , in the Two Great Points , Pardon of Sin , and a Future State of Happiness . With an Appendix in Answer to a Letter of A. W. against Revealed Religion in the Oracles of Reason , by Mr. Nath. Taylor . A Practical Discourse concerning Vows : with a special Reference to Baptism and the Lords Supper , by Mr. Edmund Calamy . Monro's Institutio Grammaticae . Dr. Pack's Praxis Catholica : Or , the Countryman 's Universal Remedy ; wherein is plainly and briefly laid down , the Nature , Matter and Manner , place and Cure of most Diseases incident to the Body of men . English Military Discipline , or , The way and method of exercising Horse and Foot , according to the practice of this present Time , with a Treatise of all sorts of Arms , and Engines of War. Orbis Imperantis Tabellae Geographico Historico Genealogico Chronologicae , Curiously engraven on Copper-Plates . Clavis Grammatica : Or , the ready way to the Latine Tongue ; containing most plain demonstrations for the regular translating English into Latine . Mr. Alsop's Faithful Rebuke to a False Report . — His Vindication of the Faithful Rebuke , &c. Mr. Woodhouse's Sermon , Preach'd to the Society for Reformation of Manners . Mr. Shower's Sermon on the Death of Mr. Nat. Oldfield , who departed this Life , Decemb. 31. 1696. — His Sermon Preach'd to the Societies for Reformation of Manners , Nov. 15. 1697. Mr. Hamond's Sermon at Mr. Steel's Funeral . Mr. Aikin's English Grammar : Or , the English Tongue reduced to Grammatical Rules , composed for the use of the English Schools . Mr. John Mason's little Catechism , with little Verse● , and little Sayings for little Children . Mr. Addy's Short-Hand Bible . Twelves . London-Dispensatory , reduc'd to the practice of the London Physicians : wherein are contained the Medicines , both Galenical and Chymical , that are now in use : those out of use omitted ; and those in use , and not in the Latin Copy , here added , By John Peachy , of the Colledge of Physicians in London . Mr. John Shower's Discourse of Tempting Christ. — His Discourse of Family Religion , in 3 Letters . Mr. Dan. Burgess's Discourse of the Death , Rest , Resurrection and blessed Portion of the Saints . — His ●●an's whole Duty , and God's wonderful Intreaty of him thereunto . — H●s Advice to Parents and Children . Mr G●orge Hamond's , and Mr. Matthew Barker's Discourses of Family Worship . Written at the Request of the Uni●ed Ministers of London . Misc●llanea Sacra : Containing Scriptural Meditations , Divi●e Breathings , Occasional Reflections , and Sacred P 〈…〉 S 〈…〉 nas Moor 's Mathematical Compendium . The Third Edition . FINIS . Notes, typically marginal, from the original text Notes for div A32087-e330 2 Cor. 12. 2. Gen. 15. 1. Exod. 3. 6 , 15. Matt. 22. 31 , 32. Luke 20. 38. 2 Cor. 12. 4. Joh. 14. 2. Verse 10. Luke 12. 32. 2 Pet. 1. 11 Gen. 23. 4. Gen. 47. 9. 1 Chron. 29. 15. Psal. 39. 12. Vers. 10. Gen. 49. 18. Job 19. 26 , 27. Psal. 16. 11 ▪ Psal. ●7 . 15. 2 Cor. 5. 2. 2 Cor. 4. 17. 2 Pet. 1. 4. Ps. 73. 25. 2 Cor. 5. 6 , 8. Rom. 7. 24 Joh. 15. 19 Heb. 11. 6. Heb. 4. 9. Rom. 2. 7. 1 Pet. 1. 4. Vers. 1. Rev. 21. 7. Heb. 9. 10. 2 Cor. 5. 5. 1 Cor. 15. 19. Rev. 14. 13. 
A40687	----	A sermon preached at St. Clemens Danes at the funeral of Mr. George Heycock by Thomas Fuller ... Fuller, Thomas, 1608-1661. This text is an enriched version of the TCP digital transcription A40687 of text R6581 in the English Short Title Catalog (Wing F2464). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 37 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A40687 Wing F2464 ESTC R6581 12581462 ocm 12581462 63783 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40687) Transcribed from: (Early English Books Online ; image set 63783) Images scanned from microfilm: (Early English books, 1641-1700 ; 960:32) A sermon preached at St. Clemens Danes at the funeral of Mr. George Heycock by Thomas Fuller ... Fuller, Thomas, 1608-1661. [4], 22 p. Printed by R.W. ..., London : 1657. Reproduction of original in Cambridge University Library. eng Heycock, George, d. 1657? Funeral sermons. Sermons, English -- 17th century. A40687 R6581 (Wing F2464). civilwar no A sermon preached at St. Clemens Danes, at the funeral of Mr. George Heycock. By Thomas Fuller, B.D. Fuller, Thomas 1657 6895 3 0 0 0 0 0 4 B The rate of 4 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2002-08 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-10 John Latta Sampled and proofread 2002-10 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion A SERMON Preached at St. Clemens Danes , At the FUNERAL OF Mr. George Heycock . By Thomas Fuller , B. D. ECCLES. 7.2 . It is better to go to the house of mourning , then to go to the house of feasting : for that is the end of 〈…〉 the living will lay it to heart . LONDON , Printed by R. W. Anno Dom. 1657. To the Friends of the party deceased . IT grieved me when I was to perform the last office to our deceased Friend , that I had scarce the stump of a voice left me , so that very few did distinctly hear what I did deliver . This hath made me the more willingly condescend to your desire in Printing this Sermon , that your Eye may peruse what your Ear did not receive . And as you have honoured your dead Friend in attending his Corpse in so sad and solemn an equipage , so you shall truly honour your selves , in following his example , and imitating those vertues which were eminent in him . This is the desire of Your unfeigned friend , Thomas Fuller ACTS 13.36 . For David after he had served his own generation after the will of God , fell asleep , &c. IN this Chapter Saint Paul doth demonstrate the Resurrection of our blessed Saviour by three several places of Scripture , foretold and now fulfilld . The Law saith , in the mouth of two or three witnesses the truth shall be established . Two may , Three must do the deed ; Two make full measure , Three make measure pressed down and running over . And such doth the Apostle give us in the proof of this point . The first place he citeth Psalm 2.7 . Thou art my son , this day have I begotten thee : The second , Isaiah 55.3 . I will give you the sure mercies of David : The last , Psalm 16.11 . Thou shalt not suffer thy holy one to see corruption . It is observable , that the same Text , Acts 2.31 . is also alledged , expounded , applyed and pressed by Saint Paul to prove the Resurrection of Christs body uncorrupted . See here the holy Harmony betwixt the two Apostles . Though Peter and Paul had a short and sharp contest at Antioch , Galat. 2.11 . where Paul withstood him to his face ; yet here their hearts , and hands , and tongues , meet lovingly together in the improving of the same portion of Scripture : Both of them shew first negatively , how it could not litterally be meant of David , ( whose body was corrupted and his Sepulchre remained amongst them unto that day ) and therefore positively must be meant mystically and prophetically of Christ . Now as I am charitably confident that all who hear me this day , are satisfied and assured herein , That our Saviours body saw no corruption , so give me leave to be jealous over you with a godly jealousie , for fear some mistake the cause of this his incorruptibility , and bottom it on a false foundation . Some perchance may impute it to the shortness of the time he lay in his grave , being but a day and two pieces of a day , numero rotundo , though currente stilo they commonly be called and counted three daies . These do ponere non causam pro causa ; for the time was long enough in that hot Countrey , to cause putrefaction , considering that our Saviours body was much bruised and broken with the whips , nails , and spears , ( besides the effusion of much blood ) which would the sooner have invited corruption . Others perchance put the untaintedness of his body upon the account of the great quantity of Myrrh and Aloes ( about an hundred pound weight ) and other precious spices , wherewith Ioseph and Nicodemus , Iohn 19.39 . imbalmed it . This also is an unsound opinion ; for all the spices of Arabia cannot secure a corpse from putrifying , though they may preserve it that such putrifaction shall not be noysom to others in the ill savour thereof , not keeping it from corrupting , but from offending . The true reason is this , Though Christs soul was parted from his body , ( and where disposed of , God only knows , during his remainder in the grave ) yet the union with the Deity was never dissolved , which priviledged his corpse from corruption . So that had it been possible ( which was impossible , as is inconsistent with Gods promise and pleasure ) for his corpse to have lien in the grave till this instant , they had been perpetuated in an intire estate , whilst it is true of David as it is in the Text , after he had served his own generation by the will of God , he fell on sleep , and was laid unto his Fathers , and saw corruption . Observe in the words four principal parts ; 1. What a generation is . 2. What it is to serve ones generation . 3. How David served his own generation . 4. How we after his example are to serve ours . Of these in order , and first we will consider what a generation is . A Generation is a company of men and women , born , living and dying much about the same time : I say , much about the same time ; for seven years , under or over , sooner or later , breaketh no squares herein , but that the said persons are reducible to the same generation . Thus , Mat. 1.17 . All the Generations from Abraham to David , are fourteen Generations : and from David ▪ untill the carrying away into Babylon , are fourteen Generations : & from the carrying away into Babylon unto Christ , are fourteen Generations . Now all generations are not of equal extent ; so admirable the Longevitie of those before the Flood , compared to our short lives , since God for our sins hath contracted the cloth of our life to three score and ten years , and all is but a course List which is more then that measure , Psalm 90.10 . And if by reason of strength they be fourscore years , yet is their strength labour and sorrow , for it is soon cut off , and we flie away . It is remarkable , that Three Generations are alwaies at the same time on foot in the world ; namely , 1. The Generation rising . 2. The Generation shining . 3. The Generation setting . For should God clear the earth of all men at once , mankind could not be recruted but by miracle ; besides , neither humane Arts nor Sciences ; nor could the Scripture hansomly be handed and delivered from one Generation to another . God therefore of his goodness doth so order it , that rather then any empty Interval should happen betwixt them , one Generation should fold and lap over another . These three degrees were most visibly conspicuous in the Levites , which till five and twenty years of age , were learning Levites , thence till fifty , acting Levites , ( as being then in the strength of their age ) imployed in the portage of the Tabernacle , and after fifty , had a Writ of ease from bodily labour , though they may be presumed to be busied in the teaching of others . Pass we now to explain what it is to serve our Generation . To serve it , is to discharge our conscience according to Gods will in his word , to our superiours , equals , inferiours , all persons to whom we stand related in our generation . And the more eminent the person is in Church and State , the more are his references multiplyed , and the more publick and ponderous the service is which he is to perform . Nor must it be forgotten , that David was a King , in which respect it was proper for him to rule and command his own Generation ; and yet it is said , he served the same . Princes are not priviledged by their greatness , only to tyranize over others , but are accountable to God , how well they discharge their duty to all such to whom they are respected . Proceed we to see how David served his generation , which he did in an eight-fold capacity . First as a dutifull son to his Father and Mother . 1 Sam. 22.3 . And David went thence to Mizpeh of Moab , and he said unto the King of Moab , Let my Father and Mother , I pray thee come forth , and be with you , till I know what God will do for me . And he brought them before the King of Moab , and they dwelt with him all the while that David was in the hold . The case was thus , David foresaw that the tempest of Sauls fury would fall full heavy on his Fathers family ; he soresaw also that though he himself might be alwaies on the wing , hunted from place to place as a Patridge on the Mountain , yet his aged P●rents could not keep pace with his suddain , uncertain , unseasonable , late and long removeance , and therefore as a dutifull son he provided for them a private place of peaceable repose . Secondly he served his generation as a very loving Brother , witness the dangerous visit ( which at his Fathers command ) he gave his Brethren in the Camp , ( when Goliah was in the field ) victualling them with all necessary provision , on the same token that he received nothing for his pains save a jeer from Eliab his eldest brother . 1 Sam. 17.28 . Why camest thou down hither ? and with whom hast thou left those few sheep in the wilderness ? I know thy pride , and the naughtiness of thine heart ; for thou art come down , that thou mightest see the battle . Thirdly he served his generation as a kind and carefull Husband I will not excuse his Polygamie , having many wives at once , nor dare I flatly condemn it , God conniving thereat in the antient Patriarchs . However David cannot be charged with want of love amongst his store of wives . Once I confess he made a tart and sharp return to Michal , 2 Sam. 6.21 . mocking him for dancing before the Ark . But was there not a cause , when through the sides of David she struck at all true devotion ? and smartness on such occasion is zeal , and no trespass against Marital affection . Fourthly he served his generation as a tender Father indeed ; he faulty , it was in the excess , being over-indulgent to Absolom and Adonjah , whom he never took to task nor called to account , ( 1 Kings 1.6 . ) Why have you done so ? ( and seeing he would not use the rod on them , God therefore used them as a rod on him ) such cockering we confess is a catching disease amongst us parents ; but to give David his due , for the main , he behaved himself no doubt as a discreet and tender Father to his numerous issue . Fifthly , he was a fast and faithfull Friend ; witness the exchange of hearts as well as cloathes , which passed betwixt him and Ionathan : yea David made a tripartite expression of his affection . 1. He loved Ionathan in his life , 2. Lamented him at , 3. Shewed mercy to him , after his death , 2 Sam. 9.3 . in restoring Mephiboseth to all his lands , and making him Fellow-Commoner at his own Table ; So that we may truly say and justifie the expression , There was two men , Jonathan and David ; and it will be made good by the Rules of Amity , if any question the phrase in the Rule of Grammer . Sixthly , he was a loyall Subject , whereof he gave two signal testimonies , like to find more to admire then to imitate them amongst posterity , if any should chance to be estated in his condition with the same advantage : For being Reversion'd to the Crown , he twice had an opportunity ( if so pleased ) to put himself into the present possession thereof . Once when he had Saul in the Cave , 1 Sam. 24.5 . and his heart smot him for being over-bold with Gods annointed , though he did but cut off a skirt of his Garment . Again , 1 Sam. 26.12 . when he found Saul asleeping , and ( if so disposed ) might have left him a sleeping , till the sound of the last Trumpet should summon him to awake . A surly General walking the Round , and finding one of his Centinels asleep , nailed him with his spear to the earth , and excused his act with this jest , ( whether witty or cruel , let others judge ) Dormientem inveni , Dormientem reliqui ; Sleeping I found him , and sleeping I left him . David might have done the like , especially seeing Abisha ( not to say Providence ) impelled him thereunto , but would not ( as having a principle of piety within him , which remonstrated against such proceedings . ) Seventhly , he was a prudent Soveraign both in peace and war , in Court and Camp , for the space of full forty years , going in and out before the people of Israel , whom he ruled prudently with all his might . I confess his son Absolom taxed him with neglect of the affairs of State , 2 Sam. 15.3 . that no man was deputed by him to hear the causes and redress the grievances of his oppressed subjects . But what saith our plain proverb , Ill will never speaks well . And therefore I listen to Absoloms words as to a loud Libell ; and we should be no less injurious to our own judgements then to Davids innocence , in giving credit to a proud ambitious son , against an holy and humble Father . Eightly and lastly , David served his generation as a gracious Saint ; this was the Diamond of the Ring , and I have kept the best wine for the last , to close and conclude Davids character therewith . He is termed in this Chapter , ver. 22. a man after Gods own heart , being the best transcript or copy of the best Original . Objection . But you wittingly , and willingly , and wilfully , will some say , have suppressed and concealed a necessary truth , because tending to Davids disparagement . Saint Paul saith , Titus 3.3 . that some men serve divers lusts and pleasures , and so did David himself . He did not serve his generation , but his own wicked wantonness , when he imbroydered his Adultery with Bathsheba with the Murder of Uriah . Answer , O not a word , not a syllable , not a letter , not a tittle hereof . God hath forgotten it , why should man remember it ? God hath cast it behind his back , why should we cast it in the teeth of Davids memory ; let us never mention it to his disgrace , but for our own direction ; Partly to teach us not to trust in our selves , lest we fall into sin ; partly to comfort us , that after sin committed , pardon is obtainable on our unfeigned repentance . Yea this is a very comfortable consideration , That though there be many faults , failings and defects in our performances , yet if there be sincerity ( Gospel perfection ) therein , if our hearts be set to seek the Lord God of our Fathers , God will be mercifull unto us , though we be not purified according to the purification of the Sanctuary . Thus Lot ( notwithstanding the soul fact of Incest committed by him ) is called a righteous man , 2 Pet. 2.8 . Men opprobriously taint and term people by the obliquity of one irregular act , which with uncharitable tongues is enough to ecclipse yea extinguish the credit of all other graces in him ; but God doth Denominate and Epithite persons from the rectitude of the general habit of their lives ; yea by him such shall be reputed , accepted , received to serve our generation . To conclude this point , he was a witty man who first taught stones to speak by engraving of Epitaphs upon them : But he was wicked man who first taught stones to lie , abusing posterity with notorious untruths in flattering Inscriptions on many Monuments ; but I call malice it self to witness , whether the ensuing Epitaph might not with modest truth be ingraved on Davids Sepulchre ; Here lieth interred the Corpse of him who when living , was a dutiful Son , a loving Brother , a kind Husband , a tender Father , a faithfull Friend , a loyall Subjct , a provident Soveraign , a gracious Saint ; in a word , one who served his own Generation after the will of God . But should I stop here , I should not do right to Davids deserts . Be it known that besides the serving his own Generation , David did and doth serve all Generations in the world as long as time shall last , as being the instrumentall Author of the Psalms . Far be it from me to make odious comparisons betwixt either persons or things that are eminent , or to set difference betwixt Gods Word ( as once the Disciples fell out amongst themselves which should be the greatest ) which is the most heavenly part thereof ; but surely the Psalms are inferiour to no part of the Old Testament . The Rabins have a fond conceit , that Manna did relish in the mouthes of men as the Eaters thereof did fancy to themselves , having the Gust of flesh , fish or fowl , roast , boyl'd , or bak'd , as the eater thereof did wish or desire : I call this a fond conceit , as contrary to an express in Scripture , Exodus 16.31 . wherein the taste thereof is confined to wafers made with honey . But this I will boldly say and maintain , that the Psalms of David shall relish to an hungry soul , as he shall ( not out of humour and causeless fancy , but ) judiciously desire it . Wouldst thou have it taste bitter ? it shall taste bitter and reprove thee ; taste sweet ? it shall taste sweet and comfort thee ; taste betwixt both , bitter-sweet ? it shall bitter-sweet counsel and advise thee . Proceed we now to application : It serveth to confute three sorts of people : First the covetous , who are so far from serving their Generation , that they will scarce serve themselves , and allow necessaries for their own comfortable subsistence . Secondly , the voluptuous man , who only serveth himself and is good to no other . These instead of saying , Let us fast and pray , say , Let us eat and drink for to morrow we shall die . Thirdly the superstitious man , who immureth himself in a Cloyster , crying his life up for an high piece of holiness , burying both his parts and person therein . Surely the Church and State he liveth in , may justly commence a suit , and have an action of debt against him , for not repaying them proportionably to his abilities , who by his laziness will not serve his Generation . Others there are , who are so far from serving their Generation , That they dis-serve it , and do much mischief thereunto , either by their bad writings or vicious example . Bad writings , either scurrilous against modesty , or scandalous against charity , or blasphemous against piety , as either in maintaining erroneous opinions , or defending vicious practises ; such black broods are bad whilest in their nests , concealed in the studies of their Authors , but well worse when fledg'd and flown abroad into the world , so that it is not in the power of the Hen to clock in her own Chickens again , and recall what they have composed . Secondly , they are not only unprofitable , but destructive servants to posterity , who leave the Copies of bad examples behind them , so that they know not when they have done sinning ; yea it is to be feared , that whilst their souls are suffering in a wofull place , they still may be sinning here on earth . If it be true what * Symmachus saith , Author est bonorum sequentium qui bonum relinquit exemplum ; By the same proportion , he that leaveth an ill Precedent , is the Father and Founder of all the evil which may ensue thereupon ; like Ieroboam seldom mentioned in Scripture but with his train sweeping after him , the son of Nebat which made Israel to sin . God grant that when we die , our sins may be buried in our Graves , or rather ( which is a more Christian expression , and more conformable to the proportion of Faith ) that before we die , our sins may be buried in Christs grave , pardoned and forgiven unto us , especially that we leave not behind us ill examples for the poysoning and perverting of such as shall survive us . For as it is said of Abel , Heb. 11.4 . He being dead yet speaketh : so is it sadly true of many who are dead and rotten , that they still lye , curse , swear , here on earth , occasioning the same in others by their wicked patterns and practises they have left behind them . Objection . But some will plead themselves priviledged and exempted from serving their Generation , because of the badness thereof . David ( say they ) had some comforr in , and credit by serving his Generation , having for his Time-fellows so many Worthies in all professions . Worthy Priests , Abimelech , Abiathar , Zadock ; worthy Captains , Ioab , Abishar , Benaia , the son of Iehejedah ; worthy States-men , Husha , Adoniram ; worthy Prophets , Nathan , Gad , &c. Whereas I live in such a Generation , that all the bad Epethite , in the Old and New Testament may truly be applyed thereunto . A stubborn generation , a froward generation , Psalm 78.8 . A rebellious generation , a generation that set not their heart aright , and whose spirit is not stedfast with God . A generation of vipers , Mat. 3.7 . A faithless generation , Mat. 17.17 . Whether you take it in Divinity for lack of belief towards God , or in Morality for want of truth and trust towards man ; and who can find in his heart to serve so wicked a generation ? Some will say , ( further to improve this Objection ) O that I had been born some years after the persecution in the Reign of Queen Mary , that so my threescore and ten years , the age of man , might have run parallel with the prosperous times of Queen Elizabeth , King Iames , and King Charls ; and have determined and expired some years before the beginning of our late civil wars : Had my nativity been fixed in that peaceable position , O then I would willingly , and readily , and chearfully , and joyfully , and thankfully have served my own generation ; whereas now I have no list , and less comfort to do it , being condemned to live in so wicked an age , made up of the dregs of time , the badness whereof is more dangerous then difficult to describe , and may with more safety be confest by the hearers , then exprest by the Preacher in his place . Ans. I have three things to return in answer hereunto . First , grant the Objector speaketh very much of truth herein , yet if the times be so bad as he complaineth , their badness will serve for a foyl to set off his goodness , and render it the more conspicuous , making him , Philip . 2.15 . to shine the brighter as a light in the world in the midst of a crooked and perverse Nation . Alas , thy little Faith would have made no show , hadst thou lived in the age of Abraham ; thy Patience would have seemed but a dwarf to the Giant patience of Iob , hadst thou been his contemporary ; thy meekness had appeared as nothing , if measured with the meekness of Moses , had you been partners in the same generation . Whereas now a little Faith , Patience , Meekness , and so of other graces , will make a very good presence in the publick , if the Age thou livest in be so bad as thou dost complain , and others perchance do believe . Secondly , I suspect this to be nothing else but a device of thy deceitfull heart , thereby to cozen thine own self . The Objection speaks the state of thy soul to be much like the temper of the Scribes and Pharisees , Mat. 23.30 . If we ( say they ) had been in the daies of our Fathers , we would not have been partakers with the blood of the Prophets . Yet these pretended pittifull persons were indeed more cruel then their Ancestors . Their Fathers killed the Men , they the Master ; their Fathers the Servant they the Son ; their Fathers murdered the Prophets of God , they the God of those Prophets , so far forth as he was murderable in his humane nature ; and it is vehemently to be suspected , that if thou beest bad now , thou wouldst not have been good , had the time of thy Nativity answered thine own desire . It is a shrewd presumption , that he who behaved himself as a Woolf in his own generation , would not have been a Lamb in what Age soever he had lived . Lastly , Beggars must be no choosers ; thou art not to serve the generation before thee , nor the generation after thee , nor any other of thy own election , but thy own generation , wherein Divine Providence hath been pleased to place thee : Saint Paul saith , Ephesians 5.22 . Wives submit your selves unto your own husbands . Some will say , had I such an one to my husband , I could willingly obey him , he is of so meek , mild and sweet a disposition , but mine is of so morose and froward a nature , it goes against my nature to be dutifull unto him . However , though she hath not the same comfort , she hath the same cause of submission , obliging in conscience to Gods command ; husbands must love their own wives , wives obey their own husbands ; husbands and wives with David , must serve their own generation . But now that my sword may cut on both sides , as hitherto we have confuted such who are faulty in their defect , and will not serve their generation ; so others offend in the excess , not being only servants , but slaves and vassals to the age they live in , prostituting their consciences to do any thing ( how unjust soever ) to be a Favourite to the Times : Surely a cautious concealment is lawful , and wary silence is commendable in perilous times . Amos 5.13 . It is an evil time , therefore the wise shall hold their peace . And I confess that a prudential compliance in Religion in things indifferent , is justifiable , as also in all civil concernments , wherein the conscience is not violated : but wherein the will of the times crosseth the will of God , our Indentures are cancelled from serving them , and God only is to be obeyed . There is some difference in reading the precept , Rom. 12.11 . occasioned from the similitude of the words in the original , ( though utterly unlike in our English tongue ) some reading it serving the Lord , others serving the time . I will not dispute which in the Greek is the truer Copie , but do observe that Davids precedent in my Text , is a perfect expedient , to demonstrate that both Lections may and ought to be reconciled in our practise : He served his generation , there is serving the times ; but what followeth ? by the will of God , there is serving the Lord ; this by him was , by us must be performed . Saint Stephen , Acts 7.2 . began his Sermon to the people with these words , Men , Brethren , and Fathers ; which words I thus expound and apply . By Men , he meant young folk which had attained to the strength and stature of men , and were much younger then himself . By Brethren , those of his own standing and seniority in the world ( probably forty years old or thereabouts ) and therefore he saluted such with a familiar Appellation as a badge of equality . Thirdly Fathers , being aged people , more antient then himself , as appeareth by his term of respect addressed to persons distanced above him . This distinction will serve me first perfectly to comprise , then methodically to distinguish all my Auditors in this Congregation . I begin with you men , which are of the Generation rising , it being bootless for me to address my self to children not arrived at their understanding , concerning whom I turn my preaching to them into praying for them , and wish them good success in the name of the Lord . It is your bounden duty to omit no opportunity to inform your selves both in Learning and Religion , from those that living with you are of more age and experience , and demean your selves unto them with all reverence and respect . O let them go fairly their own pace and path to their graves . Do not thrust them into the pit with your preposterous wishes . Filius ante diem , O when will he die and his name perish ! rather endeavour to prolong the daies of your Parents by your dutifull deportment unto them , stay but a while , and they will willingly resign their room unto you , in earnest whereof those superannated Bazzilbaes do contentedly surrender the lawfull pleasures of this life , 2 Sam. 20.37 . to you their Chimchams , their sons and successors , to be by you with sobriety and moderation peaceably possessed , and comfortably enjoyed . You Brethren , who are pew-fellows in the same Age with my self , who are past our verticall point , and are now entered into the Autumn of our life , give me leave to bespeak you with becoming boldness , familiarity beseeming those of the same form together ; there is a new Generation come upon , let us therefore think of going off the Stage , endeavouring so to Act our parts , that we may come off , not so much with applause from man , as approbation from God . If we live long , we shall be lookt upon as the barren fig-tree that combereth the ground ; we must make room for succession , as our fathers have done for us . And let this be our greatest care , to derive and deliver Religion in all the fundamentals thereof , in as good a plight and condition to our sons , as we received it from our Fathers . O let us leave Gods house as tenantable as we found it , let it not be said , that we willingly let the fair Fabrick of Faith and good Life to run to ruine in our , so that the next Age may justly sue us for Dilapidations . When our Saviour said unto his Disciples , Matth. 26.21 . Verily I say unto you , that one of you shall betray me , they were exceeding sorrowfull , and began every one of them to say unto him , Lord is it I ? yea Iudas himself lagging at last with his Is it I Lord ! and was returned with Thou saidst it . Thus at the last day of judgement shall all generations be arraigned before God . But to confine our Application only to those three within the last six-score years ; if God should say unto them , One of you have betrayed my truth , how would it put them all upon their particular purgation ! Is it I Lord ? saith the first generation in the raign of King Edward the sixt ; surely they shall be acquitted who in the Marian daies sealed the truth with their blood . Is it I Lord ? saith the second generation , lasting all the Reign of Queen Elizabeth to the middle of King Iames . That also will be cleared as publickly preserving the purity of true Doctrine in the thirty nine Articles . What a shame shall it be , if when our Age shall ask with Iudas , is it I ? we shall be returned , thou hast said it . Yours is the Age that hath betrayed my Truth to Errour , Unity to Faction , Piety to Prophaness ; sad , when such a Fact shall be so clear that it cannot be denyed , and yet so foul that it cannot be defended . However , this my too just fear may consist with hope of better things of you , and such as accompany salvation . I must conclude with you Reverend Fathers , whom my loyalty cannot pass by without doing my due Homage to the Crown of your Age , especially if it be found in the way of truth . Give me leave to tell you belong to that generation which is passed out of this world : not only the Van or Front , and also the main body and battle of your Army are marched to their graves ( and their souls I hope to heaven ) whilest Divine Providence for reasons best known to himself , hath reserved you to bring up ( as I may say ) the very rear of the rear of your generation . O do not mistake this Reprieve for a Pardon ; and here give me leave to use a plain but expressive Similitude . Have you never seen a wanton child run a firebrand against the Hearth or back of the Chymney , and so on a suddain make a skie of sparks ? of which sparks some instantly expire , others continue a pretty time and then go out , others last a little longer , whilest one or two ( as having a greater stock of soot to feed them ) hold out a good while , but at last are extinguisht . Man is born to labour , as sparks do fly upward , some presently go out wafted from the womb to the winding-sheet ; others live to ripe men , others to be old men ; some whose temper and temperance are more signal then in others , to be countect wonderous old , but all at last die and fall to the earth . We read , Revelat. 10.2 . of an Angel who had his right foot on the Sea , and his left on the earth . This may seem a strange stride , save that it abateth the wonder , because Angels when pleased to assume bodies , may extend themselves to a vast ( though finite ) proportion . But you , though meet men , and weak men , must stride a greater distance ; having your left foot already in the Grave , endeavour to have your right foot in Heaven , and waving all love of this world , set your minds and meditations alone on God and godliness . In a word , whatever our Age be , rising , shining or setting , Men , Brethren or Fathers , let us endeavour with David in my Text , according to the will of God to serve our own Generation . Come we now to the sad occasion of our present meeting , to perform the last Christian Office to our Deceased Brother , well known to many of you , and to none better then to my self . A child is like a man in the similitude of parts , though not of degrees , and in some measure he did sincerely with David serve his Generation . He was a dutifull Son unto his aged Mother , as she cannot but confess , and will I hope ( as occasion is offered ) remember and reward it to his wife and children . A loving Brother , a kind Husband , and I doubt not but his widow will discharge her mutual affection to him in his relations . Bathsheba thus describeth a good wife , Proverbs 31.12 . She will do her husband good and not evil all the daies of her life . It is not said , all the daies of his life , but of her life . What if he should chance to die , and she to survive him , yea after to marry again , ( as God forbid any should be debarred marrying in the Lord , especially for their own and childrens advantage ) yet still she would do good unto him all the daies of her life . To him , that is to his memory , mentioning with respect : To him , that is to his children and friends , carefull over the one , and curteous over the other . He was a tender Father and faithfull Friend , witness the many volunteer mourners , ( an unusuall proportion for a person of his quality ) who at their own charge have habited themselves , that the outward sadness of their cloathes might express the inward sorrow of their hearts : He was an excellent Master , having bred many good workmen in his Vocation , and I hope they will prove good husbands too . Let me add , he was an excellent subject ; for according to that which his conscience ( with many others ) conceived to be loyaltie : he lost much of , and hazarded all his estate . Lastly and chiefly , he was a good Saint , having more piety then he shewed , and as daily he consumed in his body , he was strengthened in his soul in Faith through Christ , whereof he gave many testimonies before , towards , and at his death . What shall I speak of his parts of Nature , so far above his education and profession , that he might have past for a Scholar amongst Scholars , for his wit and pleasant expressions : But God now hath made him his free-man , and paid him his wages for so well serving his Generation . FINIS . Notes, typically marginal, from the original text Notes for div A40687e-240 * Lib. none Ep. 70. 
A27497	----	The penitent death of a woefull sinner, or, The penitent death of John Atherton, late Bishop of Waterford in Ireland who was executed at Dublin the 5. of December, 1640 : with some annotations upon severall passages in it : as also the sermon, with some further enlargements, preached at his burial / by Nicolas Barnard ... Bernard, Nicholas, d. 1661. 1642 Approx. 245 KB of XML-encoded text transcribed from 95 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A27497 Wing B2015 ESTC R3687 12083823 ocm 12083823 53687 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27497) Transcribed from: (Early English Books Online ; image set 53687) Images scanned from microfilm: (Early English books, 1641-1700 ; 858:4) The penitent death of a woefull sinner, or, The penitent death of John Atherton, late Bishop of Waterford in Ireland who was executed at Dublin the 5. of December, 1640 : with some annotations upon severall passages in it : as also the sermon, with some further enlargements, preached at his burial / by Nicolas Barnard ... Bernard, Nicholas, d. 1661. The second edition. [12], 179 p. Printed by G.M. for W. Bladen : and are to be sold by R. Royston ..., London : 1642. Reproduction of original in Huntington Library. "A sermon preached at the buriall of the said Iohn Atherton ..." has special t.p. with imprint: London, printed by G.M., 1641. Errata: p. 179. 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Funeral sermons. 2006-04 TCP Assigned for keying and markup 2006-10 SPi Global Keyed and coded from ProQuest page images 2007-05 Robyn Anspach Sampled and proofread 2007-05 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Quis in seculo peccavit enormiùs Paulo ? Quis in religione graviùs Petro ? illi tamen per poenitentiam assequuti sunt non solum Ministerium , sed Magisterium sanctitatis . Nolite ergo ante tempus judicare , quia fortasse quos vos laudatis , Deus reprehendit , & quos vos reprehenditis , ille laudabit , Primi novissimi , & novissimi Primi . Petr. Chrysolog . THE PENITENT DEATH OF A WOEFVLL SINNER . OR , The Penitent DEATH of JOHN ATHERTON , Late Bishop of Waterford in Ireland . Who was Executed at DUBLIN the 5. of December , 1640. With some Annotations upon severall passages in it . As also the SERMON , with some further Enlargements , preached at his Buriall . The second Edition . By Nicolas Barnard Deane of ARDAGH in IRELAND . London , Printed by G M. for W. Bladen , and are to be sold by R. Royston in Ivy-lane , M.DC.XLII . TO THE MOST REVEREND FATHER IN GOD , IAMES Lord Archbishop of Armagh , Lord PRIMATE of all IRELAND . May it please your Grace , THese little Tractates , as they derive their being from your Graces command ; so ( like rivolets to the Sea ) doe they returne to you againe . Accept them as the first fruits of your owne Industry upon the Authour ; who must ever acknowledge he owes himselfe also . What a Paulinus writes to St. Augustine , Os tuam fistulam aquae vivae , & venam fontis aeterni merito dixerim , cujus desiderio sitivit in te anima mea , & ubertate tui fluminis inebriari terra mea concupivit , was indeed the cause of my thirsting also , and the Load-Stone that gave mee a happy draught in your service , many yeeres agon out of my native soyle into this Kingdome , which , me thinks , this yeer by your absence hath suffered a great Ecclipse , and yet wee cannot grudge the Church in this floting age , such a Steeres man , nor so pious a Prince , so pretious an Eare-ring . That which is related of the fore-named Father , b Mensam habebat hospitibus expositam , sed frugiferis sermonibus , magis quam exquisitis edulijs opipuram , semper de re quadam frugifera commentabatur , ut non minus animi convivarum reficerentur quam corpora , is so well knowne to bee your Graces daily practice , that it needes no further application , the offals of whose Discourse carefully gathered up , were able to perfect a Divine to every good worke . In a word , c Erasmus his description of him , by what S. Paul requires in a Bishop , mee thought in the reading ( mutato nomine ) it was your owne Picture , by which if others in this age had beene drawne , I beleeve the office had never beene so much as questioned . The very subjects of both these Discourses were they wrote by whomsoever , could not but claime an Interest in your Grace . The Conversion of Sinners , by a Constant Preaching , who ( unlesse a Stranger in Israel ) but must acknowledge to bee your Character . Nay , this and much more , is no newes to d Strangers , whose large Relation from abroad may prevent any further from home , onely 't is no flattery to attest it . Your continued Motto of e Vaemihi si non evangelizavero , both in your Episcopall and Archiepiscopall seals , is as worthy of memory , as imitation , where that Woe may light I know not , but surely S. Pauls f reposita est mihi corona , will bee your portion . How little your Grace affects these kinde of expressions , I am not now to learne , And for my selfe , let this be my plea against any mis-judgings in others , g Rare examples ought to bee set up like h lights , where they may be seene ; and in the words of S. Paul , I wish it might bee a i meanes to provoke to emulation those which are my flesh , and might save some of them , k Factu similiter , is the onely intended morall : Be still the Honor of your Nation , the sacred first fruites of this Colledge , the Prime light of this our Israel , where ( according to Ioshua's wish ) you may like the Sunne stand still in the Firmament of our Church , till all the enemies of it , be made its footestoole . So prayes many thousands , and among them , as having most cause , Your Graces most humble and affectionate Servant N. BARNARD Drogheda Aprill . 28. 1641. To the READER . ACcording to my directions in some circumstances thou hast here presented this pensive Relatio● finished indeed long agone , but delayed the Presse hitherto , by some unusuall miscarriage . Howsoever it falls out to be as seasonable now . A scandalous ryming Pamphlet lately Printed in the abuse of him , divers scattered written papers full of mistakes ( some pretended to have their Original from my self ) may likely have come to thy view as mine . Let this vindicate him , and give thee full satisfaction in both . Had I bin commanded this service sooner , thou mightest possibly have had some other usefull passages remembred . And had it not bin in so busie a time , it may be ●t might have appeared more refined . As it is , for the Matter , beleeve it to be wholy true , as comming from one , whom no relation whatsoever can suspect him partiall . For the Style , the plainer it is , the more fitting a Narration , and I have the rather affected it , that the profit intended might b● of a further extent . Reade it with shunning these two rockes , Presumption and Despair . The former by the difficulty and hazar● thou shalt find him labouring in a● the first , the latter , by that Mercy he obtain'd at last , where thou see● Gods special work , magnifie it , any blessed change in a sinner , rejoyc● at it , any thing exemplary for th● felf , be not thy own enemy so much as to slight it . Let God have the Glory , thou the benefit , the Church clear'd of scandall , and h● hath his desire , who is Thine in him , by whom are all thi●●s , N. B. A Relation of the penitent Death of the said IOHN ATHERTON , Late Bishop of Waterford : Executed at DUBLIN the fifth day of December , 1640. Written by Nicolas Barnard Deane of Ardagh in IRELAND . FOr his Arraignement , though it held long , I heard it not , onely his carriage then is by all condemned , and it is not my intent in the least measure to excuse it . The subject of this Discourse is only to declare , how afterwards hee judged , and a condemned himselfe , and so we trust is not condemned of God. How hee deepely repented and b cryed to Heaven for pardon , whereof he received a rare memorable Testimony , as we shall heare afterward . On Saturday in the afternoone being the 28. of November , and the next day after his Condemnation , I went to see him first , when having had some speech with him of the Scandall of the Fact , Justice of the Sentence , Misery of his Condition without Repentance , ( of each of which he heard me long with silence ) at length he asked me , if I were sent by any to him , when he understood I was not , but that I came of my selfe , he tooke me by the hand , and replyed , I was very welcome to him , beleeved I had no other end but his good , that indeed he had been moved to send for me , but being thus come of my selfe , he tooke me as sent of God. He acknowledged his stupidity and senslesnesse , desired me to take a further liberty of Speech unto mee , to preach the Law to him , to aggravate his sinnes by the highest circumstances , that he might grow but sensible of the flames of Hell : In subjects of this nature we spent neere two houres , when I left him plyable , onely with this assurance , that in c Christ his sinnes were pardonable . His request then was , that I would not leave the Towne , till I left him in better case , that as he had begunne , so he would continue to open himselfe unto me , and would in all things be ordered by me , and prayed me to see the end of him ; to which I yeelded . As a Preparative to the maine , I advised him to Lay aside all rich d cloathing , and to put on the meanest he had . To let the Chamber be kept e darke : To deprive himselfe of the solace of any f company , but such as came to give him spirituall counsell , and so to commit himselfe close prisoner to his owne thoughts , that if upon necessity any meat was brought unto him , he should eate it in a solitary way alone ; And chiefly to give himselfe to fasting , g even to the afflicting of his body , which he had so pampered , as a meanes to effect the sorrow of the Soule . To have his h Coffin made , and brought into his Chamber , which howsoever they were but small things in themselves , yet altogether were very conducible to a further end , as he acknowledged afterwards . I went to him usually three times a day . To relate what discourse we had , and what most affected him would be tedious ; In summe , he first entred into a serious and speciall consideration of all his sinnes , In thought , word and deed , of Omission , or Commission , against God , or man , which he drew out according to the severall Commandements , of which they were breaches , and for his memory by his pen put all into one m Inditement , wherein he might at once , as in a glasse , view the face of his soule . After this rough draught , that he might be the more astonished , he went over them againe with marginall aggravations , whereby they became exceeding sinfull , by the circumstances of time when , place where , and person against whom , done against the light of knowledge , often checks of conscience , many seasonable Admonitions in publike and private , notwithstanding the ●pparent hand of God in severall crosses , speciall mercies , unexpected preservation . Then hee considered with what presumption ●e had sinned , even before Gods face , though he knew he was by him , and looked on all the while , Hamans aggravation for Esther , The Theeves condemnation to steale before the Judges eyes . What hardnesse of heart after it , though he could not but know God was angry with him , yet n continued carelesse whether he were pleased or no : ( such an answer of a servant in a small matter , would much incense his Master . ) o His reproving , and sharpe censuring others for the same faults ( which must needs leave him altogether p inexcusable , and further bind him over to condemnation . ) His often relapses after vowes in sicknesse , after receiving the Sacrament of the Lords Supper , each of which sins so often q reiterated , added to the heape , as multiplying of the same figures doe in numbers , ( a great Plea against a Rebell being often pardoned . ) Upon this in the next place did he make a stand , in thinking what a miserable condition he must needs be in , if he should now dye in his sinnes : viz. A lost and undone man for ever . He imagined with himselfe , as if he now saw the day of Judgement set , heard the Trumpet sounding , the voyce crying , Arise ye dead ; as if he r beheld the graves opening , the earth and sea , like Gods Goale , giving up the prisoners , our Saviour upon the Throne , in flaming fire , both judge , and witnesse , Every mans life , and his among the rest , reading before men and Angels , and in conclusion a finall sentence pronouncing upon his body and soule , Hell accordingly with his wide mouth enlarged to receive him , those spirits of darknesse ready to seize on him , &c. These thoughts , and the like had their worke upon him in some frights and astonishments , but a spirit of Contrition and Compunction , he complained , was farre from him : How often did I heare him yet crying out , Oh! can you give me any receipt that will worke my heart into teares and sorrow , The eye of his understanding , he confessed , was sufficiently enlightned , his conscience smitten , but still his heart , and affections were hardned . All my friends , saith he , as ashamed of me , have forsaken me , But if God withdraw his Grace from me , what shall I doe ? And so desired me to speake to any in the Towne , whom I thought would be compassionate of his Condition , to ſ pray for him , for which he thought there was more cause than for any bodily sicknesse . And here by his owne experience ( whatsoever he had before uttered ) he utterly condemned that doctrine of Free-will naturally in man to any saving good , that t though it be in his own power , thus to kill himselfe , yet it is not to make himselfe alive againe . How firmely did he now beleeve Repentance to be the u gift of God , that it is he that worketh the will * and the deed ? How happy did he apprehend those that had broken hearts , though not bound up againe with comfort , And how unhappy such , whose hardened hearts could not repent , though swimming in all earthly contents ? And yet herein he had a doore of hope , that his dry soule in time should be watred with this dew of Heaven , in that God did not give him over with Cain unto despaire , but still hee stuck to his first Principle , that mercy was attaineable , his sinnes pardonable . The thing he only wanted was Gods act in x powring upon him that spirit of Grace , and supplication , whereby hee might mourne , and be in bitternesse of weeping for them : That there was a y fountaine of salvation opened to him for sinne and for uncleannesse , He saw ; but his case was like the poore impotent man at the z poole of Bethesda , wanted one to put him in ; his first supporter in this case was that of Nehemiah , who desires a to feare thy Name , that of our Saviour , You b that are heavy laden , c and whosoever will , whosoever is a thirst , come ; And indeed this was some change in him , before hee was wont to fling the thoughts of griefe out of his mind , did his utmost to put them from him ; Now he bewayled their absence , hee grieved that he could not grieve , To be altogether insensible , is very opposite to the State of Grace , but to be sensible of an Insensiblenesse proceeds from some already . The fight and sence of sinne was some d pledge of a further perfection , at least that God had not given him over unto death , as Manaohs wife said to her husband , if e the Lord were pleased to kill us , he would not have shewn us thus much , nor told us such things as these . In this wrestling with God for repentance , and such a measure of godly sorrow , that might be f proportionable for so great a sinner , was Munday , and part of Tuesday spent by him : When in the afternoone upon some further discourse , the sore of his soule being now ripened , burst forth , and his mind being g a burthen to himselfe , he unloaded his Conscience to me in some particulars , but with such a flood of h teares , casting himselfe downe to the ground , taking me by the hand , and desiring me to kneele downe by him , and pray for him , that I have never seene the like , whereas before hee could swallow grosse acts without trouble , now only the thoughts of his heart , put him to a most grievous Agony , that astonished me , & wrung many tears from my selfe . A good foundation to begin at the heart . i evill thoughts and affections howsoever common , yet ought to be of no small reckoning with us , the first sinne of the Divell ( being a spirit ) could be no other . And here 't is observable that , as they say , a Pine Apple or a Flint are sooner broken upon a soft bed , then on a hard floore ; so the representing unto him , the most compassionate , k mercifull Nature of God , willing yet to be friends with him , so apt to forgive , and forget all injuries , I say , the opening unto him the infinite , l sweet disposition of him , whom he had offended , raysed up in him this holy indignation against himselfe , and was a means to melt him into an entrance of this happy condition : Many that never could be m moved with threatnings , have been overcome with kindnesse ; It is the Argument of the Apostle , Rom. 12.1 . as elsewhere . And after this by some interruption of other Company , I was compeld to leave him till late at night , when I found him getting further ground of himselfe , and that time was the first I heard him pray , the maine subject being a sorrowfull , large confession of his vileneffe , with deepe aggravations , prevalent arguments for mercy ●●●●earty thankfulnesse for any beginnings of breakings in him , and sending a Brother willing to beare the burthen with him , which with divers others were so aptly and fully exprest , and in that latitude , that as it was beyond my imagination , so it wrought much upon my affection , and this was the first time he said , he ever felt indeed what belong'd to prayer : He had said one over often as others usually do , but he found a great difference between that and the n spirit of prayer , and so we parted for that night . The next day , he desired we might keep together in the Nature of a solemne Fast , when no body came to him but my selfe from nine of the Clock , till between three and foure in the afternoon , which he set apart for the finishing what he had begun before . Such a countenance of o a perplexed soxle did I never see , as his seemed to me that morning at our first meeting , so sore had the weight of his sins pressed his feeble Conscience , that night in a private Audit between God and Himselfe . At our entrance , he desired me again to stirr up in him a further apprehension of his wretched Condition , how odious his sins had made him in his sight , with whom he had now to do , that the nearer he drew to God , the more he might , like p Job , abhorre himselfe , to use his owne words , J pray ( saith he ) deale truly , freely and impartially with me . Looke not upon me , as one that hath had some honour in the Church ( from which J am worthily fallen ) but as upon the most abiect , base person in the world ; He was resolved to set himself as before Gods Tribunall , and to powre forth his heart fully unto me , the thing he only desired , was a further spirit of Compunction , that his eyes , might be like Jeremiahs , q a fountaine of teares , to weepe day and night : After some such instructions as he had desired , he fell upon his knees with a most affectionate prayer , in the acknowledging of Gods Omnipresence and Omniscience , infinite Wisdome and Justice , &c. praying for a further sense and sorrow for those sins which he was now about to rip up without any extenuation or concealing , and so set open his heart indeed in a plenary particular Confession of all his sinnes he could remember from his youth till now , [ The heads of which he had for his memory penned , ] but with such r bitter ſ Teares , such sorrowfull sighes , The whole time either upon his knees , t or prostrating himself upon the ground , as cannot be expressed : Which took so with me , u as I never wept more at the losse of my dearest friend : And in Conclusion after he had thus unlocked [ to use his own words ] the Magazin of his sinfull soule , [ for which his shame was as evident as his grief ] he intreated me if I could discern any true penitency in him , and judged him to be in the state of Pardon , x To pronounce it to him in Christs stead , that it would be some comfort to his Conscience for me to declare so much unto him : But what tears fell on both sides , how he prayed both before and after , that God would ratifie it in Heaven , and seale it inwardly to his Soul , can scarce be imagined . Now howsoever he found some present ease in this y emptying himselfe of himself , yet still he grew very jealous , that he was not yet come to that depth of sorrow requisite for so great a sinner . The fears and troubles of Francis Spira he wished for , whose life and death he had a great desire to read , but I thought it not fitting . One thing that troubled him long , was my weeping with him , gathering from thence , that if an ear-witnesse were so mooved , what should the party himself be plunged into ; He began to find already such z sweetnesse in tears for sin , as he was praying like those in the Gospell , a Lord evermore give us this bread , b desired there were a Well of such living water in him , that might stream down his cheeks continually , c wished that he might be in them wafted over into another world , and till then not to be wiped from his eyes . After this , many conflicts and doubts assaulted him , which would be too many to relate ; Perplexed he was at the Consideration of some passages of Humiliation in d Ahab , e Felix , f Judas , finding that wicked men may cry earnestly for mercy and yet have little love to God , lesse to Grace . A passage he read casually of Francis Spira disturbed him more , viz. That he begged for grace it selfe , as a bridge to get to Heaven by . Sometimes he doubted if the time and cause of his return , being so late , and out of necessity , would be accepted , ( according to such threatnings in Prov. 1.26 , 27. and the like . ) Seldome did he think of any passionate fit of mourning , such as Davids for g Absalom , but he thought presently it checked him for his sins , to be as nothing , which being so great , and the issue so miserable , even the losse of his Soule , he judged should have exceeded them much , both in measure and continuance . When in these and divers others he was satisfied , then fears of another nature rose , viz. That if he were truly getting out of the Divels snare it could not be , but he should be pursued with further horrours and terrours , tending to h despair , which he had not felt : In this he was thus satisfied , that expectation of temptations was a preparation for them , and such the Divell did not usually set upon : And that if ever he did appeare it would be in some wiles , and at such times as he should least suspect he had a hand in them , which I verily believe did so fall out in some distractions afterwards . The many Objections , which he not only found , but studied against himself , as it was a taske to clear ; so a Schoole to learn much experience in , so cautelous was he of any Rocks , which in this mist might split him , so suspitious of any Sands , that might swallow him , so accurate in searching out any secret Leake within himself , that might sinke him ; so fearfull and full of doubts was he , till he found himself Anchored upon safe and firm ground , i A blessed feare , a happy trembling . The Story of k Manasses he read often , who beginning to repent in Fetters , as he had now in prison , was a comfort to him . That of S. Paul to the Corinthians , the 1. Epist . 6. Chap. vers . 9 , 10 , 11. And such were some of you , but yee are washed , but yee are sanctified , But yee are justified , &c. was the like . On Thursday the next Morning he desired to receive the Communion , when I provided my self with such matter as I conceived fit for him , by way of preparation , and so with l some others appointed to Communicate with him , he received it with penitentiall expressions , and after that was somewhat comforted . He desired me to stay Dinner with him , as the last set meale he intended in this World. The magnanimity of the Man I did much admire , his cheerfulnesse in counting how many hours he had to live , his solid Counsell to his wife , who [ upon his discourse of death and thankfulnesse to God for this punishment ] fell into a passion , his comforting of Her that he was upon an advancement ; and why should she be against it ? that his sins were not the greater for the shame he was to suffer , that the only thing to be feared in death , is the guilt of sin , m The sting of it , which he hoped was now taken out , that he trusted God , who had forgiven the sin , would also in time abate the scandall and provide for Her also , if she could by n Faith rely upon him . That afternoon [ the storm in his Conscience being somewhat allayed ] we had many o calme and comfortable discourses of the priviledges of Christians , admitted to be not only p servants , friends , but q sonnes of God , Heirs and Co-heirs with Christ , called his Love , his Spouse , said to be r married to him , to have a ſ fellowship with him , &c. which he desired to have largely declared unto him . Then was his Coffin brought into his Chamber , [ though he was displeased he had it not long before ] it came seasonably , he now looked on it with little consternation of mind , as on his bed he must sleep in : And yet even then another thing troubled him , which he feared , was a stupidity , viz. that hee should be no more afraid of death , having also slept quietly the night before ; in which after he was satisfied , yet it fell so out that the next night he was disquieted , which he took as a punishment for his former desire of troubles and fears , and so gave it over . One passage he took speciall notice of , that the same friend of his , who not many daies before had bin very harsh with him , fearing the party to whom he had given up himselfe was too t milde , and would not deale roughly enough with him , &c. now visiting him again , and finding that change in him , wished his soul in his case , and applied all comforts to him , which comming from the same mouth that had used him so sharply before , drew many tears of joy from him , and confirmed him ; divers Divines , with others that came to visit him , did the like , and rejoyced much at the sight of him . That night his prayers were to my admiration [ with which his desire was , we might every time we parted conclude : ] 'T is known what an excellent faculty he had naturally , in a ready present expression of what he understood , either in Ecclesiasticall or Civill affairs . Now God had given him another heart , he did as much excell in spirituall . How desirous he was still to be put upon the Tryall for saving grace , by any signes or discoveries [ with which we run through many ] would be impertinent to spend time in . Naturally he was not apt for tears , but now he was a man of tears ; before given to pride and vain-glory , now so v humble , so thankfull for the Counsell of the meanest person , so attentive to any advise , so open in the abasing and condemning himselfe to whomsoever came at him ; his very countenance was altered . When he heard of my Lord Deputies death [ who had no long sicknesse ] with others who died suddenly , being in health at his Condemnation , his Application to me was , what cause he had to blesse God it was not so with him , who must undoubtedly then have x sunke down to hell . What thankfullnesse did he confesse , he owed to God and man for this weeks preparation . Apprehended it as no small token of Gods love to him , in giving him his portion of y shame in this world , as a means to shun it in the world to come , which he once expressed with such a height of affection , as I wondred at it , believing that nothing but z this , or the like , would have wrought upon his masterlesse disposition , which under any other troubles he feared should still have lingred , like a Lot in Sodom , [ ready to be fired ] till he was hailed out , or like Cattle within a house and fire about them , yet stirre not , till they are drawn out . It was so with the Israelites , Isa . 42.25 . The like he judged of himself . And herein he was so farre from bearing any hatred to such as had prosecuted him , that he accounted them his best friends , applying the case of b Pheraeus Jason to himself , whom his enemy running through with a sword , opened an impostume , which the Physitians could not cure . That howsoever his enemies , as Joseph said of his brethren , might intend his hurt , yet God had turned it to his good ; by this death , they had saved his life ; and so he owed them thankes , acknowledged Gods goodnesse to him in his sudden surprizall and strict imprisonment , that as no Councell would come unto him , so he was not permitted to goe into the Town to them , by which liberty , it may be some evasions might have bin contrived for his escape , which would have prooved his everlasting undoing . That speech of his , Perijssem , si non perijssem ▪ Or that of anothers [ whom a shipwrack occasioned the being a Phylosopher ] Tum ▪ secundis veli● navigavi , quando naufragium feci , was in substance his often application to himselfe . After the L. Deputies death , when the rumour of some hope of a reprivall came to his ears [ by such who thought they did him a good office ] till another governour succeeded , it moved him not , as rather chusing a present deserved death , than the prolonging of an ignominious life , wherby the scandall [ which he was now most troubled for ] would but increase . He did so c abhorre himselfe , that once a thought rising within him to have petitioned to have been beheaded [ for which some Presidents hee could have produced ] he told me he answered himself , by himself , with indignation , that a doggs death was too good for him , and so judged himself to the last ; which appeared by this particular , that he was casting with himselfe , where he might be buried , so as to be out of remembrance , wished his grave were in the bottome of the Sea , where he had deserv'd to be cast with a d milstone about his necke , for that offence and scandall he had given , The Church-yard he thought was too much honour for him . And in conclusion , least his friends being left to themselves , should have procured some better place , he sent for the Clarke of S. Johns , and the verger of Christs-Church [ of which he was once Prebend ] to whom I was a witnesse of his charge , that they should not suffer him to be buried in that Church or in any ordinary place in the Church-yard , but appointed it in the furthest corner , where some rubbish was used to be cast , and where none could be remembred ever to have been buried before , when with many tears to them he condemned himselfe , as unworthy of the Communion of the dead , as now of the living . After this he related unto me in severall discourses , divers observable passages in his former life , and since he came into the Castle , tending to the magnifying of Gods Justice and Mercy to him , some of which he left to my Judgement , if the knowledge of them might be usefull to others . The e dis-respect and neglect of his mother since he came to ability , he acknowledged , according to the fifth Commandement , to be just that his daies should be shortened . ( As his owne f Father once solemnly passing such a sentence on him and fore-telling long agone , this would be his end , hath bin assured me also by one who had it from an ear-witnesse : ) His often , g wishing would he were hanged , if his , or that be so , &c. ( which ●n some protestations fell out to ●e false , ) went not in the same ●ustice unobserved . His once in anger , and by way of revenge scaring his mother , that he would go hang himself on a common Gallows they rode by , with his horses bridle . This , howsoever done in his youth , and not meaning , yet he observed Gods justice in bringing him to it in earnest . Let these be warnings to the living in the like , His reading of naughty books , [ of which he named some , and wished they were burned ] h viewing of immodest pictures , frequenting of Playes , i Drunkennesse , &c. were causes and inticements to these foule facts ▪ Let men by this example forbeare them . About three weeks [ as I take it ] before the complaint was put in against him in Parliament , the man who had before bin the corrupter of him in his youth , whom he had not seen in twenty years before , came casually out of England into this Kingdome , and visited him ; the sight of whom did so affrigh● him , as if some Ghost had appeared to him , he said , his very heart mis-gave him , and his Conscience apprehended him , as some presage , or messenger of a present vengeance drawing nigh him . His too much zeale and forwardnesse , both in introducing and pressing some Church observations , and in dividing himself from the house of Convocation , Anno 1634. in opposition to the Articles of Ireland then voted to be received , of purpose to k please some mens persons , who had notwithstanding [ with just cause ] now forsaken him , passed not without taking notice of a just hand in it also , and from which hee gave good Counsell to others . Acknowledged he had at divers times many sore gripings and checks of l Conscience , which somtimes held him two or three days together ; but he had [ as S. Stephen said to the Jewes ] m resisted alwaies the holy Spirit till now . In times of sicknesse or in any frights or fears of death , his Conscience would be n a very Hell within him , so that once he had gone so farre , as to resolve upon amendment , had composed in Latin a large Prayer in the confession of his sins , which he repeated to me , and had at severall times used it [ he put it into that language , least any of his servants over-hearing him should understand ] and for a fit made some Reformation , but returned again o Like the Dogge to his vomite , and like the Hogge washed to the myre . Some discourses from a p Lay-man , since he came into the Castle , had some worke upon him for the present , but he had still endeavoured to put farr from him all thoughts that might disquiet him , all which he took notice of , as somewhat comfortable to himselfe , that q God ever followes such as belong to him with all sorts of means , till he brings them to Repentance ; when milde purges will not worke , he r prescribes stronger , when the secret voyce of the Conscience within , nor the Admonitions of the word without will move , then he useth louder cryes to awaken them , Poverty , Disgrace , nay ſ Destruction of the body , that the soule may be saved in the day of the Lord Jesus . There were many more evident signes of a true change in him , besides what I have related . His giving satisfaction to any he had wronged even in small matters . His sending for some that were meane persons , and asking them forgivenesse . Those whom he had prosecuted too bitterly in the high Commission Court , endeavouring to his uttermost to take off their fines . His care for the satisfying his smallest debts . His admomonishing many that came unto him , not to presume by his example to t differre Repentance , who with much hazard , and difficulty had obtained it . His good and savoury counsell to my selfe , I shall not forget , according to that command given to S. Peter , x When thou art converted , strengthen thy Brethren . For his family , his resolutions , [ if he had lived to have reformed it ] that they should have beene Gods servants , or none of his : For himselfe , his intentions to have given over all Law businesses , and have wholly imployed his time in Preaching , and the studies of the Scriptures , which he had neglected , I doubt not , but would have beene stedfast , but ( saith he ) now I hope God will give me the knowledge of these mysteries by some quicker way . His giving some almes to the poore with a charge to the party , that it might not be knowne from whence it came , were good things in him . But more especially it appeared in his pious Letters to his wife and children , hereunto annexed ; the latter of which is most worthy of memory , as wrote the night before his Execution ; in the difference of them somewhat will appeare of his growth in that time . It is scarce to be beleeved in this little space , how much he had read in some practicall bookes of our late Divines , [ the being not acquainted with whom before , he much bewayled ] in speciall that of Doctor Prestons of Gods all-sufficiency , and Bishop Downhams of the Covenant of Grace [ which had been call'd in ] did him much good , his conversing with M. Fox his booke of Martyrs , in viewing the manner of some godly mens deaths , did much animate him against his own . The night before it was a wonder to see his resolution in taking leave of his children , and giving them good counsell , and to one of them the said Letter , and some houres after his taking his last farwell of his wife , who was the more passionate , his affectionate and heavenly counsell to her , comforting her , and instructing her was to my admiration , and in conclusion told her he had wrote a Letter 2. or . 3. dayes agon , which she should receive about the time of his Execution , which if shee observed , their next meeting would be in Heaven . Then late at night he sent for all the servants of the house , gave them each severall admonitions with teares , who all wept , as if they had been his owne . His speech to me , not long before his leaving the Castle is not to be omitted , viz. It may be , ( saith he ) if they doe not bury me till Sunday , you will be desired to preach then , but J pray , z speake no good of me , onely what may abate the scandall , and be an usefull warning to others , he was willing to . That which he chiefly then requested of me , as his last , was ; As soone as J had seene the end of him , to continue my endeavours for the good of his , in a present comforting and counselling his wife and children , whom he prayed might with contentednesse make the same sanctified use , he had done himselfe . And now we are drawing nigh the saddest part of the story for his body , but yet the most comfortable for his soule . His sowing time in teares ye have heard ; now followes his a reaping in joy , of which some sheaves he carried with him hence , which is the most memorable thing in the whole Relation . After he had with great industry and watchfulnesse obtained some testimony unto himselfe of his repentance , and so hope of mercy , all his earnest desire was , that God would but give him b some token for good , in fealing it now to him , by the comforts , and Love-tokens of his Spirit . Hee had read much of that joy c unspeakeable and glorious , of the d Light of Gods countenance , which David valued above all the world , heard much of the e Consolations , and refreshments of the soule by the inward witnesse of the Spirit , but , Oh! how hee thirsted the day before his Execution , to have some taste of them , which would fully arme him against the feare of Death . He said , he could remember in his f youth , before his soule was stained with sinne , when he lived for a time in some conscionable way , in a certaine religious family , he had some short flashes of such sweetnesse , that was of more worth then all the joy he had since : He acknowledged he was not worthy of it , and that if God did deny it him , yet the course he would hold he had began , that he would never give over begging , till he had some degree , [ to use his own words ] were it but as imperfect a sight , as the blind mans in the Gospell , who g saw men walking like trees , and he had a promise , God would not deny his holy Spirit to those that h aske him . And that if he might expect the fullnesse of joy not many houres after , why might he not hope to get some first fruits or earnest for the assurance of it here , and he conceiv'd of all men living he had most need ; both considering what hee had been , and what he was to suffer ; with this his thoughts were filled wholly , and for which he desired me to pray with him often , and to help him with the prayers of others also . And after eleven of the clock that night , I was witnesse of a most affectionate prayer of his owne , which a hearer would have thought could not but arise from some apprehension already , and which made me so confident as to assure him of it . The next morning [ which was the day of his Execution ] his first salutation to me was , Oh! God hath heard me about foure or five of the clock this morning , for the space of an houre and a halfe , I have had that sweetnesse in my soule , those refreshments in my heart , that I am not able k to expresse , which he now beleeved might be well signified by that hidden l Manna , and white stone , which no man knowes , but he that receiveth it , to use his own words , I had such a weaning from this world , might I have enjoyed all the contents of it , such a trust and relying upon God , in committing my wife and Children to his care , such confidence of Gods love , and assurance of pardon , such a longing to be dissolved , and to be with Christ , such ioy and inward consolation , as if he had been in the suburbs of Heaven already , that ( saith he ) J felt where my heart lay , that J arose out of my bed , and gave God thanks and prayse upon my knees in the place where J had begged it ; and so fell into abundance of teares , adding , whereas before J wept for sorrow , now I weepe for ioy , [ of all which divers others there were witnesses besides my selfe ] and so desired me , who had been a Petitioner with him , to kneele downe with others present , and solemnely give God thanks with him for it , and pray for a continuance of it to his last ; which teares of his , comming from so m cheerefull a countenance [ when we expected the most sadnesse ] moved us more than all before . For confirmation of his said rising out of his bed , his mans testimony is evident , who comming that morning by breake of the day to the Chamber doore , and before he knocked , looking through the key-hole , saw him in his shirt by his bed side upon his knees for a quarter of an houre , and as soone as he came in , with a smiling countenance brake out to him into the like fore-named expressions , what a sweet n night he had enjoy'd , &c. and adding , if I had beene in a slumber , it might have been a deceit , but I was full waking as now , he seemed to be in such a rapture , that his servant , as he told mee , was astonished at it , expecting then to have found him most disconsolate , &c. To another of his friends , [ who had told him the night before of that o knowne story in the booke of Martyrs , of one who after much prayer , wanted comfort till he saw the stake , who had also desired him [ as that Martyrs friend had done him ] whensoever he should finde any to declare it , were it at the place of Execution it selfe . ] As soone as he saw him this morning , his first salute with great exultation was , in the said Martyrs words to his friend , Oh , he is come ! he is come ! telling him also what God had done for his soule . After this wee fell into many heavenly discourses concerning the state of the soule separated from the body , the translation of it out of this world , the happinesse of Heaven , by what we shall be rid of , by what we shall be perfected in , the company we shall be admitted into , not only to the spirits of iust men , but to the society of glorious Angels , concerning the beatificall vision in the fruition of Gods presence , the sight of the blessed body of our Saviour , &c. in the thought of which he was much ravished , and fell into a long continued weeping p from this ground , that he should have offended one that had prepared such inestimable things for him , which he now thirsted to enjoy . Then he desired the Prisoners of the Castle might be called together to take his last leave of them , to whom ( as he had done formerly ) he would once more read the q Morning Service , which I was the more willing to , were it but to professe the Faith and Religion he dyed in before many witnesses , against the expected calumny of the adversaries , if any extraordinary good should appear in him at his last . The Psalms he chose were such as are usually read at Burials , the lesson the 15. of the first Epistle to the Corinthians , some prayers he selected out of the Visitation of the sick , the two last prayers at the Buriall , with other passages in it and els where ; which with some alterations and additions , he turned very apt for himself , and so with the like advice he had given to others , took leave of them . And now , saith he , as God hath refreshed my soule , I will a little r refresh my body , the better to enable me to speak at the place of Execution , which was to be about three hours after , and so called for a little salt-butter and brown-bread , and the smallest beer , a very little of which he eat , as his last , chearfully hoping at night to be invited to the Supper of the Lambe in another world , when he should need none of these things . When the time drew nigh , and he heard the noyse of the people gathering ; for a quarter of an hour , he told me , his heart began to quiver , and his naturall affection ſ with teares to yern upon his children , which he was pleased still to find within him , considering that Grace , though it be supernaturall , yet doth not dry up nature . St. Peter , even going to Martyrdome , was led whither naturally he t would not . He complained that his former comfort did abate in the strength of it , but he trusted , that God in whose custody was the u key of the Spirit , whose act it is only to open and shut , had reserved it for him for that place and time , where he should have most need . Yet not long after he recovered a great degree of cheerfulnesse again , repeating the x last verse in the 42. Psalme ( which he had used to reade often ) and saying now the Sheriffe should be a welcome messenger , and so continued . Some few things he had about him , hee then disposed of , as tokens of remembrance to his friends ; his gloves , staffe , girdle , books , about seven or eight of some pious Devotions , he gave and sent to divers with his name inscribed : and his last act after he was pinioned , was the giving me his seale-ring off his finger , with such affectionate expressions , as it draws tears from me in the now remembring it . More I might adde , but thus much may suffice to declare his Repentance , and the fruit of it in the Castle before his Execution . Now the Sheriffe of the County [ a Papist ] was come to receive him , the two Sheriffs of the City with a great company of Halberts to assist him . At Christ-church [ according to his desire ] told his passing-bell , the whole Town and Castle so thronged , as was never the like seen , that if there had not bin a Coach allowed him , it would have bin impossible to have gone through . And here I must not forget the hard usage of the said Sheriffe of the County in some crosse passages , which after all this his preparation , might have prooved a distraction to him , though it did not ; his intentions I will not judge , yet whose instrument he was I may conceive . The night before he had desired the favour he might not be pinioned till he came to the place of Execution , for which I went my self betimes that morning to the Lord chiefe Iustice of the Kings Bench , and Iustice Cressey , both of them upon my relation of the change found in him readily granted it , and sent that command by me to the Sheriffe , but he refused and notwithstanding would have him pinioned in his lodging . Again , I sent one to the Innes , who presently brought a command to him under the Lord Chiefe Justice his hand , with the consent of all the Judges , then being at Dinner , this also he disobeyed ; for his pretence in the security of his person , one of the Sheriffes of the City offered body for body , and assured him that with such a guard , and by fitting himselfe in the Coach with him , there could be no danger of an escape . For himselfe ( howsoever his friends thus stirred for him ) he was contented , and long before the Sheriffe came , told me he was very sorry he had mooved me in any such businesse , using this speech , Our Saviour carried his Crosse in the way , and why should I desire to be freed ? When he had pulled of his mourning gown , he presented a strong black Ribband , which he had provided of purpose for the more decency , and in case it should not be thought strong enough , a black girdle was offered or any other , the Sheriffe refused all , and had him bound with a three penny cord , as a common Rogue , and would have had the hang-man , or some other base fellow come in and done it . Nay he would have had one to sit in the Coach behind him , to have held him by the cord also , but that the Constable of the Castle would not suffer him . These things being very suspitious , if not apparent , out of malice [ either in regard of his Religion , Profession , or some private cause ] I feared might have disturbed his charity ( as it enraged most of the standers by ) but as soon as I put him in mind of some * former discourses , that this might be the Divels interrup●ion , and prosecution of him , in a way unexpected , he apprehended it fully , and so told the Sheriff , that it mooved him not , and that he looked further than him in it , prayed God to forgive him , and that for his part he did it heartily , and would pray for him before he left the Chamber . The Sheriff with-drawing , he desired us that were there to joyn with him once more in prayer to God , for his speciall assistance against all sorts of enemies , that he expected now would beset him at once . We all kneeled down , but such a powerfull , excellent prayer did I scarce ever heare , so that all both wept and sobb'd with him . And so after some comfortable speeches to us , and hope that once more before he dyed , he should have a return of the same measure of comfort , he had enjoyed the last night . The Sheriffe came in again , and received him . In the Coach rode with him one of the Sheriffs of the City , the sub-Sheriffe of the County , his own man , and my self . At his entrance he said , This puts me in mind of Eliahs a Chariot , he was carried to Heaven in . When he saw the throng , saith he , J am made a b spectacle to men , but J hope to Angels also , who are attending to receive my soule . The time he spent there in singing some consolatory parts of Psalms ( one of which was the 23 ) private ejaculations ; now and then speeches to us concerning the parting of the soul from the body , the carriage of it by the Angels , the vanity of this world , that his care was neer at an end , &c. And to feed his thoughts with such things as were seasonable , I read now and then some speciall comfortable passages , which I had picked out of the Psalms , which he would glosse upon to his own application . When he came upon the bridge , and through the curtains of the Coach [ for it was closed ] he discerned the Gallows with the people gathered , he said unto me , There is my Mount Calvary , from which I hope to as : cend to Heaven . When he came to the place of Execution , there were two things , which might have disturbed him , the one was a fellow got upon one end of the gallows , deriding him and interrupting him when he began to speak , whom he answered not , but patiently bore it , and proceeded . The other , the breaking of his foot-mans head [ whom he loved ▪ who had run by the Coach side , and diligently pressed nigh to attend ] by one of the Sheriffs of the City , unknown , by laying about him to make room , who when he saw him with the bloud running down his face , He bemoaned him onely , and desired me that he might be remooved out of his sight . To which I might adde a third , happening in the conclusion of all , as he was ready to go up , viz. one calling to him about some papers or leases , whom the very standers by cryed down , as very unseasonable . All which I could easily think the common enemy might have a hand in to distract him . When there was a silence made , he stood up , and made a large and an elegant Speech , substantiall and sententious , and I know , it was not fram'd before , for the matter he had indeed resolved upon , but the forme he put to his present expressions there ; I had indeed advised him to pen it , least the sight of death might then distract him , but his answer was , He would put his trust in God , who , he hoped , would not faile him in that last act , and was confident , death would not disturbe him . To relate the speech it selfe , unlesse I could remember exactly his own expressions , would be but a wrong to him , for the matter , it was thus , [ which being so publikely knowne , I may be the briefer in . ] His entrance was somewhat to this purpose , Gentlemen , my first salutation to you is , God blesse you , and God save you , and I desire you to pray the same for me , J am I thinke the first of my profession , that ever came hither to this shamefull end , and I pray God I may be the last : you are come hither to see a Comedy turned into a Tragedy , a miserable Catastrophe of the life and actions of Man in this world , &c. Jn summe . He acknowledged the Justice of the Law of Man , as Gods in condemning him , who , as he had not deserved , so he desired not to live . He observed the speciall hand of God throughout the whole businesse , both in the Witnesses , in the Jurie , in the Judges , and in Himselfe . In the Witnesses , and Informers , they were such as eate of his bread , came daily as friends to his Table , some of them were at dinner with him the day before the complaint was put in against him in Parliament . The Jury , howsoever he beleeved they were honest Gentlemen , and went according to their consciences , yet the Evidence was not so cleare , but they might have stucke at it , but he said it was Digitus Dei , [ the Justice of which he fully , and solemnely acknowledged to a friend of his at that instant , he heard the Jury had returned him guilty , though he denyed then [ as he did now ] the maine thing in the Inditement , which the Law layd hold of , and which hath beene since confirmed by the Confession of his chiefe accuser at his Execution also , yet in his owne Conscience applauded and magnified Gods Justice in it , and so burnt a volume of papers , which with a great deale of paines he had wrote out of Law books in his own defence . In the Judges , of whom hee said , though some were hot against him , hee imputed it only to their zeale against vice , which did deserve it , yet it could not sinke into him , that in Law he could have beene denied his Councell , that which he had pleaded in some errors in the Inditement , he conceived was reason , but Gods hand was in it , and he most willingly submitted to it , all things in the end had turned to his good . In the infatuating of Himselfe ; for his chiefe Accuser , he said he could have sent into England , and have had him indited for a hand he had in a stealth there , easily in this time have out-law'd him , and so his testimony had beene void . For the Jury , he could have excepted against 20. at least , and so howsoever have put it off till the next Term , before which he might have had other thoughts : the fore-man of the Jury he knew was outlaw'd also , and these things he conceived , he might have done lawfully in the pleading what he could for his life , yet omitted them ; the cause ( he said ) was both the height of his spirit in scorning to stoope to such poore shifts , and protractions , and the confidence he had there would be no neede , he had trusted ever too much to his own wit and expressions , with which till now in any thing that ever he had attempted , he had not mis-carried , and that he should be so infatuated in this businesse , that so neerly concerned him , he tooke it to be Gods hand evidently , which he now not onely patiently yeelded to , but with thankfulnesse embraced . And thus much he thought fit to speake concerning those things he was justly condemned for , he confessed there were divers other hainous sinnes he had committed , the declaring of which publikely would rather increase the scandall he had given , than repaire it : And therefore he thought it not requisite ; for those , he said , he had recollected them betweene God and himselfe , and had heartily repented of them , that he had revealed them with a sorrowfull spirit to me there present , to whom he had opened his whole life , from his youth till now , as to his Ghostly father , without any extenuation , or concealing , and had received comfort , and for which as God had given repentance , so he trusted forgivenesse . He acknowledged his neglect of publike Preaching , and Catechizing in the Church , private prayers in his family , for which sinnes of Omission , he was justly given over to the sinnes of Commission , for the neglect of the Commandements of the first Table , let fall into the breach of the second . That hee had come to the Sacrament , and administred it with his sinnes upon him . His roving thoughts at divine Service and Sermon , with divers others , &c. And here he declared a very observable passage , not many yeeres agone , he had a dangerous long sicknesse , when being sensible of the former neglect of his Pastorall charge , made a solemne c vow to God , that if he should recover againe , he would be diligent both in Preaching and Catechizing every Sunday . After his recovery , it so fell out , that the first time he went to Church with an intent to have begunne , the Judges of Assize were at Waterford , and then a thought arose within him , that if he should now enter upon that practice which he had not used before , it would be imagined , he did it for feare of them , and so deferring it that day , never did it afterwards . Now d soone after this , he observed , hee grew worse than before , and so fell into those vices , which had brought him to this shamefull end , I , saith he , e broke with God , and God withdrew his grace from me , I forsooke him , and he left me to my selfe , which he applyed to others of his Profession , in being warned by his example . Againe , he had then also prayed , that if when he came to health , he should start backe from his vow , God would send some heavier Judgement upon him , than ever he had yet felt , that might subdue his stubborne disposition : Little did he then thinke of this particular , but now he verily beleeved , it was the fruit of that wish , and breach , and so gave God thanks for it , as the onely meanes to bring him home . He confessed he had been guilty of much over-reaching of men , and that if his estate might be continued to his wife , he had given charge for satisfaction to be made to a penny : tooke notice of the Justice of God upon him , who had formerly so thirsted after a Name and Fame ; it was now given him , but a Name of Infamie , which he desired might rest onely upon himselfe , and not be imputed to his Profession . He declared that he did heartily forgive all those that had a hand in his prosecution , and that they should heare him presently pray for them . And in conclusion , asked me , if I could remember any thing else was fit for him to declare , and he would doe it , who at that instant , not calling to mind any more , he desired the people to pray for him and with him , that God would magnifie his mercy in forgiving so great a sinner . Then reading three Psalmes very apt for himselfe , the 38.42.51 . he then desired them againe to joyne with him in prayer , that God would give him a further assurance of the forgivenesse of his sinnes , by the inward comforts of his Spirit , and assist him still against the feare of death in this his last act . We all kneeled downe with him , but such a moving prayer did I never heare , never was I compassed about so with teares , and sobs in my life , not bare weeping , but gushing out of teares , which flowed from all that heard him : So that the very Papists , and some Priests I saw , who kneeled downe , and wept also ; the summe of it was a Confession , and Aggravation of his sinnes , a begging of mercy , that his soule might be bathed in the blood of Christ , a sealing of it to his Conscience by the comforts of his Spirit , to forgive all that were his enemies in this businesse , and to give them repentance that had sinned with him , that his Penitencie might be a meanes to abate the scandall , that he might be assisted against the assaults of Satan , weaknesse of his corrupt nature , now in this last act of Death , prayed for a blessing upon his Majestie , and his Dominions , for his wife and Children , and so commended his soule to God , with a confidence of a happy change presently , &c. After this he desired me to sing the 116. Psalme throughout , which for the peoples better joyning with him , I read . Not long after it was begun , hee whispered one of his friends that stood by him , Oh! pray for me , that God doe not withdraw his Spirit at this instant , and presently the teares trickled down his cheeks , with the continuance of which , I observed him afterwards to sing the Psalme throughout , the subject of which being matter of prayse and joy , it might possibly arise from such spirituall comforts , as hee had tasted the night before , and in his prayers had craved againe , which appeared in his undauntednes of spirit , now entring into the jawes of death ; when the Psalm was done , he rose up and said , I think I saw the Town-clark of Waterford here , if he be , or any other of that Town , I shall desire them to commend me to my Neighbours there , that I have taken notice that none of the Romish Church , though differing from me in points of Religion , had a hand in this complaint against me , though they had as much cause as others , for which I conceive I owe them thanks . Another thing is concerning my Buriall ; It is usuall indeed for them of my Profession to be buried in the Church , but I have given charge to the f contrary , if they will bury me in the Church-yard , it is more then I have deserved , for my part I would be contented it were in the bottom of the Sea , where I might never be remembred . And now ( saith he ) I have done , only give me leave to be at some private prayers with my self , wherin I shall desire you in your thoughts to joyn with me , in praying God to assist me at this instant , and so kneeled down for a little space , as did the company neare him also ; when he arose , he sayd chearfully , Now I am ready , and took leave of them all that were neare him [ whom he knew ] man by man , taking them all by the hands , with such speeches as these , I dread not death , God send us a happy meeting in Heaven , I am but going before you , the whole company wept aboundantly , and my self had most cause at his last most affectionate expressions . Then he put off his mourning gown , hat and black cap , and called to his man for his other cap and Handker-chief . When he was setting foot on the Ladder , he turned with a smiling countenance towards the Sheriff of the County [ who all this time of his prayers and singing of Psalms had sat by on hors-back with his hat on his head , giving no reverence at all ] and said , Mast . Sheriff , Will you not take leave of your friends , when you shall never see them again ? What ? not one word from you all this while , God forgive you , and J doe from my heart , that usage of yours , which might have distracted me , but did not , I have prayed for you even now ; and so went up the Ladder , who when he saw so many weeping , said again to them , I thanke God I dread not death , and that it proceeded not from a presumption , but from a present sensible apprehension of Gods-mercy , and an inward peace of Conscience , and so with a chearfull countenance , looking about him , and seeing some he knew , whom he had not seen before , bowed to them and bade them farewell , desired them still to pray for him as long as he had life . I had him last by the hand , when he was upon the Ladder , and to my admiration , his hand shook no more then mine . When he was gone as high , as was thought fitting , and the rope put about his neck , he pinned the handkerchief about his face with his own hands ( the cords with moving his hands being again loosed ) and said to the Hang-man , honest friend , when thou art ready , tell me , and I will tell thee , when I am ready ( to whom he than gave some little mony he had about him ) prayed the Sheriff he might not be turned off till he spake again , and when he had pulled the cap over his face , he said , Lord now let thy servant depart in peace according to thy word , for mine eyes have seene thy salvation , which thou hast prepared for me ; commended his soule to God , with divers the like expressions , and not long after sayd , Now I am ready , and from that continued crying , Have mercy , have mercy , &c. till he was turned off . When he felt the Ladder stirring he put down his hands and laid hold on the sides of his Cassock , and so stirred them not to the last , though some of his friends catched him by the hands , least he should have lifted them up , but I believe it was needles . By this his penitentiall , Christian carriage , the hearts of his enemies were mooved , such as hated him in his life , now loved him at his death , and I believe these many years there hath not bin any that left the world with so many tears and cryes of the beholders . When he had hung some 3. quarters of an hour , he was cut down and put into the same Coach he came in , into which I went my self , and rode with him to the house , where he was received ; which I did both to feed my thoughts with mortality , in viewing the same body lying dead in the same place , where some two or three hours before I had seen it with a soul , in health , and full strength . As also least some lyes should have bin raised of him , by such as have us ; ed to do the like . That night about ten of the clock they buried him at S. Iohns in an outward part of the Church-yard , according to his charge , where I did him that last office also . About seven or eight of the clock , the Verger of Christs-Church came to my lodging and told me there was a rumour of a Sermon , and an expectation of my saying somwhat of him , so much that the Church was filled already to the doors , with aboundance of Papists also , upon this suddain warning I was earnestly intreated to some short declaration , which according to the time given me ( howsoever I never liked funerall commendations , as usually doing more hurt than good ) I did observe . And now in obedience to such , who may command me , have further inlarged it , as also the Sermon , with some other seasonable additions , which the shortnes of the warning and latenes of the night would not then permit . Many Papists [ I am informed ] were much affected both at what they heard before from him , and now of him . ( One who came casually thither fell into teares in the very Church , and was converted . And the next morning being Sunday went to S. Owens Church , heard the service and Sermon , and so continued . ) And thus you have heard at once , a dolefull and a joyfull relation , hard it is to iudge , which his friends have most cause of . To conclude . Let not the Papists obiect this scandall to our Church , least wee returne them such foule stories from that Holy Sea , which wee have no mind to raise . 'T is true , he did ill , g but doe we teach men so to doe . A Church ought not to be iudged by the lives of a few Professours , but by the Doctrine professed . And it is a Rule most advantagious to themselves . There was a Judas amongst the Apostles , that hanged himselfe , yet no disparagement to the Apostleship , when he was excluded , h and into his office another chosen . The incestuous person was no more a scandall to the Church of Corinth , when he was once put away from them . Nay , their zeale in his Excommunication , tended much to their i honour , let his Execution perfectly approve our Church also , to be cleare in this matter . k And least of all , should those that are of his own Communion be such hatefull birds , as to defile their owne-nests , by imputing it as an aspersion to the whole profession ; let him have his last request granted , that the dishonour may be buried with him , let not the l sinne of this one man , make you wrath with the whole Congregation . m I have sinned , saith David , and done wickedly ; but these sheepe what have they done ? [ And indeed the former sort in n their generation are wiser in this usually , then the children of Light ] When the Sunne is ecclipsed every man's eye is upon it , but little doe they observe it in his glory . Let there be one grosse offender in the Ministery , he shall be ever gazed at ; but they remember not the many glorious Martyrs , and unblemish'd Preachers , who have shined in that Firmament also . That the miscarriage of one , should like a crosse line be drawne over all the rest , I see little Reason , lesse Justice , and least Religion at all in it . In a word . Object not his life to justifie your owne , remember our Saviours distinction for some . o what they bid you doe , that observe , but doe not after their works ; or that of S. Paul , p Be followers of me , as I am of Christ . Jf you remember his life , forget not his death ; ( in the former indeed the rod of Aaron was turned into a Serpent ; but now the Serpent is turned into a rod againe ) as the one was offensive , so let the other be usefull , as the one made the breach , so let the other repaire it . 'T is true , q the Dignity of his Person must needs sinke his offence the deeper , The Scandall of both hath increased the Ignominy of his death , the shame of his death hath occasioned his spirituall life : And if God hath for given , and forgotten it in Heaven , why should we upbraid him with it here ? The cleerest Moones have some spots . The best Churches have had some such staynes . Oh! let the blot of his life be washed out of your memories by the many ●eares at his death , for which , r Blessed be God , even the Father of our Lord Jesus Christ , the Father of mercy , and the God of all comfort , to whom be honour and glory for ever . Amen . O Poenitentia ! quid de te novi referam ? omnia ligata tu solvis , omnia clausa tu reseras , omnia adversa tu mitigas , omnia contrita tu sanas , omnia confusa tu lucidas , omnia desperata tu animas , Cyprian de Laud. Poenitent . The Letter to his Wife . My deare Wife , MArke well these last wordes of him , who these twenty yeares , and upwards hath been your Husband , and might have so continued much longer by the course of nature , had not his continued and crying sinnes , deservedly drawn this punishment upon him , to be cut off from the living , as unworthy of their society in this life . I suffer for my wickednesse , which I beseech God in his mercy through Iesus Christ to forgive me . In my suffering , you suffer both in your credit and estate , and what else soever concernes this world . This advantage you have of me , I have only left unto mee a small time of Repentance , but you , by Gods grace may have a large time of amendment , which I would have you improve to the full , and not lose a minute . Turne unto the Lord your God , with all your heart . Cloath your selfe with patience & thanksgiving . I doubt not but God will have mercy on you , and prove a Husband to you , and a Father to my Children , yea , I doubt not but you shall live with the same happinesse , and greater content , then if I were with you . Serve him , he will not faile you . Bring up your Children in the feare of God , that Houshold which you keep , let it be the servants of God. Above all things be diligent in private prayer , make all your needs known unto the Lord. Vndertake nothing which you cannot finde in your heart to begge a blessing for . Misconster not these my dying advertisements , which proceed ( as in the presence of God ) from true affection , that at length I might really give some supply to my former defaults , and put you in a right way for everlasting comfort . That though we part in this world , yet we may enjoy a more happy meeting in Heaven . And after all our afflictions be there partakers of endlesse blisse . So prayes , and ever shall pray as long as he lives , Your Husband John Atherton . Decemb. 1. 1641. Cast not away this paper when you have read it , but keepe it as a Jewell , and peruse it often , as the Legacie of him who can now give no other . The Letter to his Children . My deare Children , IT was ever my desire to have seene you well preferr'd , but God thought otherwise , and my sinnes would not suffer it , which have not onely , sentenced me to death , but bereaved me of that small worldly blessing , which I purposed unto you , as a patrimony , and evidence of my fatherly affection . And how now it will be disposed of , or what share will come to your lot , I leave to God , who , as he hath given you body and soule ; so I doubt not but will of his great goodnesse provide for your estate . What is left unto me , and cannot be taken from me , I freely impart and give unto you , not dividing it amongst you by shares and proportions , but giving each of you the whole , wherein though you communicate one with another in my blessing and last councell , yet each without wrong to the other , may take and challenge the whole to her selfe . First , the blessing of God the Father , the Sonne , and the Holy Ghost , light upon you , give you a true knowledge of his Word , a true feare of his Will , and a true Faith in his Promises . Let no day passe over you , wherin you do not call your selves to a reckoning before you sleepe , and make your peace with God for the offences of that day . Be constant in private Prayer twice every day at the least , upon your knees , and God will be a Father unto you . Do nothing great or small without first craving a blessing from God and forbeare that , upon which you cannot find in your hearts to crave such a blessing . Be content with whatsoever God shall afford you , poverty , or riches , take heed , repine not at his pleasure [ who in the end , though it be sometimes contrary to our sense ] works all things for the good of his children . If you marry , preferre an honest man that feares God , before all other respects in the world . Be obedient to your mother ; love one another , and live in hope to enjoy againe in Heaven the company of your Father , Now ready to dye , John Atherton . Decemb. 4 1640. Cast not away this loose paper , but each of you take a Copy of it , and preserve it by you as a Jewell all the dayes of your life . A SERMON PREACHED AT THE Buriall of the said IOHN ATHERTON , The next night after his Execution , December the fifth , 1640. In St. IOHNS Church in Dublin With some other Additions and Enlargements , which the shortnesse of the warning , and latenesse of the night , would not then permit , throughout Applicatory to divers speciall passages in the Relation , wherin there are also some other added , which were before omitted . By Nicolas Barnard , Deane of Ardagh in IRELAND . Chrysost . in Laud. Pauli Homil. 1. Paulus terram & mare circumivit , peccarorum spinas evellens granaque pietatis ubique semmans , veritatem reducens , ex hominibus Angelos faciens , &c. ACTS 2.19 . Repent ye therefore and be converted , that your sinnes may be blotted out , when the times of refreshing shall come from the presence of the Lord. London Printed by G. M. 1641. The Summe of the Doctrines here handled . The Dignity of Preachers C●●●sts Messengers . whence for themselves , a necessity of ordination to it . of continuance in●●r . for the people , a necessity of entertainement of them . of Audience , Obedience to them . The duty of Preachers in the Generall ; from whence observed . That Preaching of all the Acts of the Ministry is the most Apostolicall , and if so , the most Episcopall . And here in ( according to a speciall Confession of a Vow , made , and broken by this Person ) An Exhortation both to Preaching and Catechizing . For the latter of which Foure things advised Shunning Diversities of Catechismes . Vnnecessary Controversies . Handling these Principles Briefly . Often . In both condemned Inconstancy , either in the Doctrines delivered . time giving it over . The Duties of Preachers in Speciall Ability to Preach . Perspicuity in their Preaching . Their lives to be according . The state of a man Vnconverted resembled by a Blindnesse . Darknesse . Slave●y . The state of Conversion resembled by giving Sight . Light. Liberty . That the greatest Sinner once converted is capeable of forgivenesse . The joyfull happy estate of him who hath an assurance of it , in three things , he hath Peace with God. of Conscience . with Death . And therein of spirituall refreshings . Throughout Applicatory to the Party . The Text. ACT. XXVI . vers . 17. I send thee — Vers . 18. To open their eyes , to turne them from darknesse to light , from the power of Satan unto God , that they may receive forgivenesse of sins , &c. THat there is an eminent a Man this day falne in Israel by a scandalous and ignominious death , ye al know , of whom this unwonted confluence of people speaks an expectation of saying somwhat ; For his life , to give the least commendation , would be a scandall to the Speaker , and yet wholly to conceale his penitency at his death , would be a wrong both to him , and you the hearers . It was indeed his own desire , there might be no good spoke of him at all , but ( me thinks ) that it self ( if there were no more ) b is cause sufficient to speak somwhat , in that short expression being much included . And commendation if ever is then most seasonable , when it can neither impute flattery to the one , nor cause a pride in the other . c Then may be thought d the lesse affected , when a dispraise would be the least offensive . And for that we have done with in the Relation . This Text fits this present occasion thus : Saint Paul is here sent to preach the Gospell , such was the end of this our Brothers ordination , but neglected . Such had bin his solemne vow of latter years , but broken . The persons to whom he was sent , were such as lived in darknesse , under the power of Satan , such to have bin his life formerly to the Churches scandall is confessed . The effect of Saint Pauls message is to open their eyes , to turne them unto God , such a blessed change to have bin lately found in him , hath bin made apparant . And if with these he hath obtained the efficacy of the meanes , why should we barre him , from attaining the like happinesse in the end also , viz. forgivenesse of sinnes . 'T is true he was sent , and like that e Son , that said he would go into the vineyard , but went not . Instead of converting others , he had corrupted them , instead of opening their eyes , he had shut his owne , instead of gayning others out of darknesse , he had lived in the works of darknesse himselfe , instead of turning men from the power of Satan , he had drawn more subjects to him . Notwithstanding what he was ordained to have bin an instrument of in others , was by Gods grace in a great measure wrought in himselfe ; and if conversion , why should not we beleeve forgivenesse , and if forgivenesse blessednesse , for f blessed is the man whose iniquities are forgiven , and whose sins are covered , &c. The Ocean of Gods mercy is able to swallow Mountaines , as well as Mole-hils , great sinnes as lesse , according to the proportion of Repentance . Saint Paul g a blasphemer yet obtained pardon . The crucifiers of the Lord of life are bad to be h converted , and their sinnes should bee blotted out . 'T is true hee was at first mooved to it with Feare ; so was i Noah to the saving himselfe by the Arke . k Gregorie ▪ Nazianzen was at first converted to Christianity in a Storme . Our Saviour in the same breath calls his Disciples Friendes , l and yet bidds them feare him , for the feare of Hell it selfe . m Hee came late , so did they that went into the Vineyard at the eleventh n houre . o Manasses began in fetters . The p Prodigall Son staid till he was starved and forced . Oh let not your eyes be evill when Gods is good . Where we find his hand , why should wee doubt of his Seale ? if he were turned from the power of Satan in repentance to God , no doubt but God hath turned to him in granting forgivenesse . In the Text you may observe these three parts . 1. St. Pauls mission , J send thee . 2. His Commission in three branches . 1. To open their eyes . 2. To turn them from darknes to light . 3. From the power of Satan unto God. 3. The happy fruit of both , That they may receive forgivenesse of sins . The first implies our Dignity . The second our Duty . The third our hearers benefit . By this our Brother , the first at his arraignement hath hin much disgraced . The second in his life more neglected . And the third at his death , Gods mercy in him infinitely magnified . From the first , he judged himselfe worthy to be degraded . For the second , he had strongly resolved if he had lived , to have repayred . And the third was in an extraordinary manner to his conscience sealed . So that the three things which are now to be handled from the words are these . 1. First , the dignity of Ministers , to be Christs Messengers , I send thee . 2. Secondly , the chief part of their message , to be Preachers ( the sole end of which , is the converting of men ) to open their eyes , to turn , &c. 3. Thirdly , the latitude of Gods mercy even to the worst of men , who by their preaching shall be converted , though living under the power of Satan , yet shall receive forgivenesse of their sins . In the handling of which ye shall find some things as seasonable as profitable , and throughout I would be understood to be equally applicatatory to Bishops , as other inferiour Ministers . 1. First , the dignity of Preachers , sent by Christ ; their mission is like q St. Johns Baptisme , not of men , but from Heaven , they may say to their hearers as Moses to the Israelites , r I am hath sent me unto you . And t is observable their Commission is sealed by the blessed Trinity , First , severally , by the Father , ( Matth. 19. ult . ) Pray the Father that he will send labourers , &c. By the Son ( Ephes . 4 . 1● . ) He gave some Apostles , some Pastours , some Teachers , &c. By the Holy Ghost ( Act. 20.28 . ) Over whom the Holy Ghost hath made you Over-seers . Secondly , ioyntly ( Math. 28.18 . ) Go , teach all Nations , and baptize them in the name of the Father , and of the Sonne , and of the Holy Ghost ; and accordingly as Saint John s begins his Revelation with a Salutation from them ; So Saint Paul t concludes his second Epistle to the Corinthians with a Benediction . Hence those honourable titles by each of which we deny not , is implyed a severall duty also , ( honos & onus ) to imply there holinesse , u Men of God ; Their vigilancy , x Watchmen , their courage y Souldiers , their painfullnesse , z harvest labourers , the care of their flock , a Shepheards , their wisedome , b Over-seers , their industry , c Husbandmen , their patience , d Fishermen , their tendernesse of affection , e Nurses , their love , f Fathers , nay g Mothers , their faithfulnesse h Stewards , their necessary use in preserving and informing of men , i Salt of the Earth , * Light of the world , their dignity , k Rulers , l Embassadours , their eminency m Angels , n fellow-fervants with them , o Co-workers with God , Christs p Witnesses , q Ministers , nay r * Christs glory . To the Ministers of the Law indeed pertained ſ the glory ( viz. ) of the Arke and Temple , but these are termed the Glory of Christ himselfe , typified by them , whose presence made t the glory of the latter Temple , though meaner in building , to exceed the former . The dignity done to the Priests and Prophets under the Law was much , u Jehojada the Priest marries Jehorams daughter the King. See the honourable termes given by x Obadiah , ( the chief of Ahabs Courtiers ) to the Prophet Elijah ; and to omit what we reade from good Kings . See y Joash ( a bad one ) visiteth Elisha in his sicknesse , calling him my Father , &c. Now by how much the z Gospell excels the Law , so ought the Ministers to be preferr'd , as being of a better Testament , and of a farre a more glorious Ministration . Embassadours are usually respected according to the Princes they represent . Saint Paul was so received by the Galatians , b As an Angell of God , nay , as Christ Iesus , in whose stead he moved . And thinke not this to be any pride in magnifying our calling , Saint Paul surely was no more ambitious of honour , then he was covetous of a gift , but yet that he might have some fruit that might abound to their account , for their own sakes no doubt , he beseecheth the c d Thessalonians , To know those that were over them in the Lord , and to esteeme them very highly , &c. A high calling indeed , the Son of God himselfe despised it not , and let not the greatest then thinke his sonne of too high a birth for it . 'T is no argument , that now they should be made the e Of scouring of the world , because the Apostles were so , that now they should be driven to worke with their owne hands ( as some it may be would be contented with ) because f St. Paul was once put to it by necessity : that now they should have no respect , because there was so little heretofore given them by infidels . No ; yee have not so learned Christ , and do not ye fill up the measure of your Fathers . And yet how many are there , who seem to reverence Christ , but like the Jews mock him in his word and servants , like cursed Cham deriding their Fathers , till the curse rebound upon their own heads ; If like Ieremiah , a Minister deale truly and impartially , presently g devices are laid for him , a conspiracy to smite him with the tongue , if he indeavour to dispossesse a man of his evill spirit , than like Saul to David , a dart is throwne at him , nay , Spears and Arrows of reproaches , even bitter words . If a reproof , then you take too much upon you , ye sons of Levi. Obiect . We grant the Apostles to be sent of Christ , but what is that to such as are ordained in these days ? Ans . The difference is only Vocationis modo , Christ cals Paul immediately by himself , and he cals Timothy , per media ordinario , as S. Paul speaking to the Elders of the Church of Ephesus , whom himself had ordained , yet ( Act● 20.28 . ) he tels them , the Holy Ghost had made them Over-seers , as his Epistles may be truly cal'd his writings , as being the Pen-man , and yet Gods too , who was the Inditer , and in them guided his hand : So the Messengers of the Church are also Christs , who in his name ordain● no other , then testifie they find themselvs h inwardly mooved to 〈◊〉 by his Spirit . See both together in that fore-named ( 2 Cor. 8.23 . We are the Messengers of the churches , and the glory of Christ , as the man is called the glory of God ( 1 Cor. 11.7 . ) and the woman the glory of the man. Because as the Moon from the Sun , they each derive their light and authority from them ; so are these so called here , as receiving their dignity and commission from Christ by the Churches hand , who in this sense confirmeth the word of his servants , and is with them to the end of the world , of which there can be no i surer Seale , than the assistance of Gods Spirit in converting their hearers . Hence a two-fold instruction for the Preacher and people . For the Preacher . 1. A necessity of Ordination . Mark. 3.14 . None may k take this upon him ( be he as wise as Salomon or Daniel ) before he be cal'd of God as Aaron . l How can they preach , i. e. de jure , unlesse they be sent . God complains of some m I have not sent them , yet they ran : I have not spoken to them , yet they prophecied . The n Labourers though able and willing yet went not into the Vineyard till they were bidden by the Husband-man . They who clime o into this Office through the window of their own pride and self-conceit , and enter not by this door , are rather theeves than shepheards . 'T is an observation some have made of p Origen , why he fell into such dangerous errours , though he had an excellent wit , because he so long neglected orders . 2. A necessity of continuance , if their Mission be from Christ , none can then give them a Dismisse , but Christ . Have you set your hand to this Plough , there is no looking back ; whatever other imployment by man is laid upon you , of this you cannot be unloaden . There may be indeed some good cause of a remoovall from a place , even for the same the Colt our Saviour sent for was loosened , viz. when the Lord hath elswhere need of you : but I find no writ of ease in any place to dispense with the office . For the People . 1. First , then give them entertainment , the Apostle argues this case largely . ( Cor. 9. ) What amendment soever hath bin here of late in some places , yet still in most , the meanes of the Levite is like the garments of Davids Servants by Hanun King of Ammon cut off ●y the halfs But let such con●●der the admonition of Moses , Deut. 12.19 . Take heed to your ●●lves , they that thus r rob God , ●o but in conclusion rob them●elvs , as there are in Story di●ers such observations . Moses ●rayer for Levi is still effectuall ● Chap. 33.11 . ) Blesse Lord his ●●bstance , and smite through the ●ynes of them that rise against him , ●nd of them that hate him , that ●●ey rise not again . That distin●tion of three sorts of Sacriledge by Peter Lumbard , ſ is commonly knowne , Sacrum de sacro , non sacrum de sacro , sacrum de non sacro , as that of Thomas t Aquinas , that it may be committed against three , in Personam , in Locum , in rem . The last of each are alike , in a robbery upon the Churches possessions ; where ( in other Countries it hath bin consented to , it is now as much repented of , though too late . Justinian u makes it a greater sinne than treason . Howsoever thou whi●● worthily x abhorrest Idols , doe not thou commit Sacriledge . You that stand for Christs word , doe not you cast lots for his coat . y The fish Saint Peter catched , it came up with mony in the mouth , and certainly such as are truly taken by the net of Gods word , will not grudge to supply the Minister in Temporals , who communicates to him in Spirituals , and what ye yeeld let it be willingly , not wrung out by Suits : such as strive with the Priest are accounted the worst of men by the Prophet ( Hosea 4 , 4. ) How able and active this our Brother was in the recoveries of such dues , ye all know , But what a griefe now , his spending so much time in them was , whereby he lost himselfe , I know . The regaining of the Churches Rights he thought might be done , but the gaining of soules , the Rights of Christ purchased by his blood , by no meanes should be left undone . Often did he apply to himselfe that Speech of a z great man at his last . Had hee been as diligent to have done God service , as he had done the King , he had kept the Kings favour still . So had he been as conversant in the study of the Gospell , for the instruction of Men , as he had been in the Law , for the setling of Lands , he had not by the Law so deservedly lost Lands , Body and Estate , and all at once . we are called Fishers , not Hunters , Fishers of men , not of money , we are prest for a Spirituall warfare , and such a entangle not themselves with the affaires of this life . b S. Augustines spirit is very worthy of imitation , who was hardly drawne to answer any Letters , for himselfe , or others that concern'd these worldly matters , onely ready for such whose subject was spirituall . And if at any time he were necessitated to it , he thought so much loft , and returned from it , as a prisoner set at liberty . Nay sometimes c Gave up his right , rather than runne himselfe into a Labyrinth of Law contentions , according to that of our Saviour , ( Math. 5.40 . ) The onely way the Divell is sometimes put to , for the stopping of the mouthes of able Divines . If he can but get their hearts to cleave● to the world in suites , soon cleave● their tongues to the roofes of their mouthes for preaching , and so by a disuse in time , according to that threatning in the Prophet to the Idoll shepheard , d Their armes are dried up , their right eyes utterly darkened , And their right hands with the Psalmist , forgets their cunning : Their abilities and gifts perish also . And 't is certain ( howsoever others have thought the contrary ) that as the interposition of the Earth eclypseth the Moone : So these earthly imployments instead of spirituall , hath rather clouded , than added to the glory of our function . Secondly , then give them Audience , Obedience : I put them together , as indeed they should never be severed . First , audience , the denying of which to the Embassadour of the meanest Prince on Earth is accompted the highest indignitie . e Oh , see then ye refuse not him who speaks from Heaven . Say ever in this sence with Samuell , f speake Lord , thy servant heareth . And when ye do , let it be with Attention , not to have your mind roving about some other matter , your tongues whispering in anothers eare . ( A fault this our Brother publikely acknowledged in himselfe . ) And let it be also with g Reverence . Remember 't is the voice of God , and not of Man , as one observes of that speech of John the Baptist , Ego sum vox in deserto . John was the voyce , but God the speaker , as holy men were the pen-men of the Scripture , but God the Inditer , h Balaam bids Balak arise . i Eglon of himselfe , rose up from his Throne , when Ehud said he had a message from God to him . If these gave this outward reverence let us adde k an inward reverence and feare also . Secondly , give them l Obedience , the former is but the shell , the shaddow , this is the Substance . Many indeed give us the hearing , but very few in that sence 't is usually taken in the Prophets , viz. m Obeying , Remember we are Gods Messengers . Great mens intreaties are commands : Our commands from God are but intreaties . n God doth beseech you by us , wee pray you in Christs stead ; unheard of , that a King should Petition to his Subjects ; and yet who of you yeelds ? who obeyes ? Historians say , that mens lives were never worse , than when the seven wise men lived . It would be ill newes if it should be so with us , since the long continuance of the wisdome of the word among us . However , as our Saviour , so may we say unto you also , o We have not spoken of our selves , but the Father which hath sent us , he gave us a Commandement , what we should say , and what we should speake , and the word which wee have in Gods Name spoken , and not obeyed , shall rise in judgement against you at the last day . Obiect not the disobedience of this particular Person to palliate your owne . Let his selfe condemnation , prevent yours , his exhortation to others , be yours . He was a prodigall , but returned , once lost , but now found , and if the Father have remitted it , let not his Bretheren be offended at it . And so much for the first part of the Text , S. Pauls Mission — I send thee . Now the second part of this Text concernes S. Pauls Commission , in a word of Information , To open their eyes , in a word of Application , To turne them , &c. ( the two necessary parts of a Sermon . ) Before you heard our Dignitie , now we will confesse out Duty , and 't is this latter that must support the former . And for this , we shall consider it two wayes , as it may concerne this our Brother . First , Actively , as being his duty towards others . Secondly , Passively , as having been effectuall in himselfe . In the first , I shall but performe the will of the dead , who had intended at the place of Execution to have made a large Exhortative Speech , to the diligent performance of his function in PREACHING , and CATECHIZING : but that he thought few of his Profession would be there , and the Papist● ( who might be the most ) would but deride him , and so omitted it . Only he declared how the neglect of it , was his greatest griefe , and for the breach of his vow , in which he was perswaded , ( as a iust punishment ) God left him to himselfe , whereby he came to this shamefull end , for this sinne of Omission , he observed Gods Justice in giving him over to sinnes of Commission , according to that of the Apostle . ( Rom. 1.21 , 24 , 26. ) And as this Subject is seasonable in regard of his particular , so is it necessary in regard of the times neglect in generall . When Preaching is so undervalued , so flighted , as if it were too meane for the Dignitaries , and Fathers of our Church , and only left as the refuse of our Office for the inferiour Ministers . And let me not be misunderstood , as if in the words of S. Paul , p I had ought to accuse my Nation , or Profession of : or with Cham had a desire to discover my Fathers nakednesse . No ; only let me magnifie their Office , and in this our Brothers stead , incite them unto that , whereby their Dignity with man here , and their comfort with God hereafter may be continued . The Summe of the Apostles Commission , you see here is Preaching , which we shall according to the Text ; consider , First in it selfe . And then its severall parts . First , in the Generall , from the Summe of the Apostles Message , observe this , ( viz , ) That Preaching and converting the soules of men , of all the Acts of the Ministry is the most * APOSTOLICALL . For further proofe see ( 1 Tim. 2.7 . ) both put together . I am ordained a Preacher , and an Apostle , ● Teacher of the Gentiles , &c. The very same words againe ( 2 Tim. 1.11 . ) in both , see how the Apostleship is supported on each side with this imployment . 'T is preferr'd before the Administration of Sacraments ( 1 Cor. 1.17 . ) Christ sent mee not ( i. e. not so much ) to baptize , but to preach the Gospell . Nay above Miracles , gifts of tongues , government , &c. See 1 Cor. 12.28 , 29. God hath set in the Church first Apostles , secondly Prophets , thirdly Teachers , after that miracles , then gifts of healing , Government , Diversities of Toungs , &c , Now wherin hath it so offended , that lately it should be compelled to take the lowest roome . 'T is a speech of Gregory , t We account those to beare the Image of the Apostles , who are Preachers . And if so , why heare we no more of it from him , who boasts his Sea to be only Apostolicall , who hath not bin known so farre to disparage himselfe these many hundred years . The more we draw back in it , the nearer we shall draw to him . There were some in the * Church of Ephesus that said they were Apostles and were not . Let this one thing be their tryall , which if admitted , the former would bee found a lyar . Now if preaching be the most Apostolicall , certainly this conclusion following must be undeniable , viz. Then the most Episcopall , u whose Successours they are . For which , who knows not that ( in the 1 Tim. 3. which S. Hierome well cals Speculum Sacerdotij ) the prime quality of a Bishop is to be x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. not only able and fit , but apt and ready to it . The like Tit. 1.9 . y Thomas Aquinas could say , that preaching was the most principall and proper act of a Bishop , and accordingly applies z eight Titles to them that imply that labour . Nay so proper to a Bishop , that before S. Augustine● time it was not a usuall for a Presbiter to preach in the presence of a Bishop ; at least it was against the custome of the Africk Church . We reade Valerius than Bishop of Hippo was much censured by other neighbouring Bishops , that he should permit S. Austine , being then but a Presbiter , to preach so often before him , and not to do it himself , and yet there was some reason for it : Valerius being a Graecian was not so perfect in the language , as S. Austine was . And b from his example it began first that Presbiters got the honour to preach the word of God in the Bishops presence . Which former custome howsoever S. Hierome from another ground pleads much against , as inferring that the c Bishop should delight to heare such of his own Election to perform their office . Yet he acknowledgeth it to have d been the custome then also . But to return to S. Augustine ; when he was made a Bishop , did he then give it over ? No ; then 't is said e he preached much more then he did before , whersoever he came , whensoever asked . The like of S. Ambrose ( by whose f frequent Preaching St. Austin himself was converted ) the g introduction into whose first Sermon after his Election was the affirming this to be his proper and necessary function . St. Chrysostome cals preaching , Omnium bonorum summa , and according to his own practice would have a Bishop preach every day , h with whom ye have often cras & heri , as if he were rather a daily Preacher , than a weekly . S. Hieroms speech a Bishop should be for the Church , as t is said of i Moses and Aaron for the Tabernacle , they departed not from it , always either preaching or studying for it , either with k Peter and Andrew fishing , or with James and John amending their nets . Well me thinks , when I reade of Saint Pauls charge for this particular to Timothy , the first Bishop of Ephesus , and not Parochiall neither , 1 Tim. 4.1 . and a sickly man too , and in what high terms he gives it . J charge thee before God and the LORD JESUS CHRIST , who shall iudge the quicke and the dead at his appearing , and in his Kingdome , Preach the Word , be instant , &c. It should make many a mans eare to tingle that hath wholly neglected it , the like you have again ( Tim. 6.13 . ) For Excuses , if a not being bound to any particular charge be pretended , let them consider S. Pauls free preaching , which he so much glories in ( 1 Cor. 9.19 ) though he were free from all , yet had voluntarily made himselfe serviceable to some . 'T is possible for some urgent cause , the maintenance out of one place may be imployed for the upholding Gods service in another . Like S. Paul ( 2. Cor. 11.8 . ) who saith , he had robbed other Churches taking wages of them , to do the Corinthians service for it . but to be wholy idle in all places is l robbery indeed . If imployment in government be alleadged for an exemption , let them again think of what S. Paul saith of himself ( m Vpon whom came daily the care of all the Churches ) 1 Corinth . 9.16 . Yet necessity is laid upon me , and wee unto me if I preach not the Gospell , and Paul aged too . If disputing and writing , &c. be produced ( as the best ) for a dispensation , let them still remember it was S. Pauls work also , as writing not a little . So n disputing daily with the Jews and Greeks , Apollo's and Barnabas did the like with the false Apostles . S. Peter with the false teachers . S. Iohn confutes Antichristian Doctrine , and for convincing gain-sayers none are freed from . See but what is recorded of Saint Augustine , how many Hereticks he had a daily contention with Arrians , Manichees , Pelagians , Donatists , ( one of which was converted onely by a digression in his Sermon ) against whom , and of divers other subjects he wrote so much , that if all were extant , he that writes his life saith , o The greatest student would have his fill in reading of them only . Yet notwithstanding how did he labour in a constant preaching to his last ; and the like might be related of divers others . So that no pretence whatsoever can excuse them from the performance of this function , to what dignity soever advanc'd , what burthen soever travelling under . I have often wondred at that in Iothams Parable , that when some of the Trees were desired to rule over the rest , saith p the Olive , why should I leave my fatnesse , wherwith by me they honour God and Man , &c. saith the Fig-tree , Why should I leave my sweetnesse and my good fruit , &c. and goe to be promoted over the Trees ? Why should promotion over Others , make men barren in themselvs ? Could they not beare rule , and beare Fruit together ? 'T was but a Parable , and let it be so still without any further application ; Only let none of us having a talent , be like the unprofitable servant in hiding it . And in Conclusion , let me be but your remembrancer , of what hath beene so solemnely and publikely vowed at Ordination and Consecration , and such a Profession before many witnesses ought to be of no light esteeme . The q Exhortation to preaching before the receiving the Order of Priest-hood , the Obligatory promises upon demand for it , the r words of Ordination it self , The solemn delivery of the Bible with a charge to preach , this being the sum of the Office , why retaine we the name without executing it ? And are not the same with other additions renewed at the Consecration of a Bishop ? as the Epistle , so the choise of the Gospell , for that occasion , viz. * S. Peter charg'd three times by our Saviour , If he loved him feed his Sheepe , his Lambs , had its meaning . The s speciall prayer at the Consecration tends the same way . The redelivery of the Bible as before , and opened with a charge again to be diligent in teaching , in giving heed to Exhortation , and to doctrine , therby to save himselfe , and those that heare him ; to be a Shepheard , and not a woolfe ; to seek the lost , &c. And in conclusion , a Prayer that the Spirit may descend upon him for the preaching of the word ; and being earnest in reprooving , beseeching , rebuking , &c. these surely are too serious to be thus sleighted t be not deceived , God is not mocked . Now if any persons thus Ordained and Consecrated have beene negligent in performing , let not the scandall be cast upon our Church , who you see is very carefull in enjoyning , and the bonds it takes for keeping Covenant are the greatest that can be given , the forfeiture of which will not faile to be cald upon at the iudgment of the great day . And so much for the first thing , the neglect of which this our Brother so much lamented , viz. The fore-noons worke in preaching . There is a second , which he had expressely vowed also and broken , and for which equally with the former he acknowledged Gods Justice in this punishment , and that was the neglect of publike Catechizing , in a plain and familiar exposition of the Credenda and agenda , conteyned in our Church Catechisme , enjoyned to be the afternoons work , and it were well , if every Sunday had its Morning and Evening Sacrifice ; its former and latter Raine , u In the Morning son thy seed ; in the Evening with-hold not thy hand : Of which duty give me leave to speake a word also , as being a thing of all others the most necessary , in this ignorant Island ; these are the Foundation of Christian Religion , which as it was St. Pauls glory to have laid it with the Corinthians , so would it be the glory of this age , to compasse the like with this people , untill which be done it must needes be in vaine , to proceed to a building of higher points . And I beleeve , without any disparagement I may say of the maior part of any of our Congregations , as the Apostle of that famous Church of the x Hebrewes , They have more need of milke , than of strong meat . In which if it were fit for me to direct others of greater experience than my selfe , I would advise of these Foure things . First , to shun diversities of Catechismes ; for every one to bee teaching a severall , as best likes his fancy , is but to distract and confound the people , if they shall remoove from one Parish to another . What are they , but severall Methods of the same thing in substance ? Let us all pitch upon one , and why not that appointed by Authority ? Secondly , shun intricate and unnecessary Controversies , which as at all times in common Congregations are unprofitable : So in this exercise the most unseasonable . That Clause in the Apostles letter from their first generall Councell is very imitable in this , z We thinke it fit to lay upon you no other burthen , than necessary matters , a vaine bablings , foolish questions , and b striving about words , and such kinde of needlesse contentions , St. Paul bids c Timothy and Titus avoide , as being to no profit , among which may be reckoned the filling ignorant peoples cares with questions of Church Discipline , which doth not concerne them , and neglect the main . T is a good rule , every thing is so farre commendable as it may be profitable . Thirdly , handle these things briefly , without affecting too much latitude . d S. Paul had taught his hearers in the compasse of three yeares , the whole counsell of God both in publike and private , and such as shall dwell so long upon one subject , observe not the custome of the ancient Church . How briefe is S. Augustines Symbolum , S. Ieromes Explanatio fidei ad Damasum & Cyrillum ? S. Cyprians Exposition of the whole Lords prayer , is not neare the length of an ordinary Sermon . T is true it may be said of each Petition and Commandement , as the Philosopher saith of the Soule , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great thing in a little compasse , like a starre , little in your eye , but in it selfe of a large magnitude : Like a Fountaine , narrow at the head , but mighty streams may be drawne from it , to that Petition , Thy Kingdome come , or thy will be done may be referr'd a great part of the body of Divinity ( as some de Deo & de regno Dei , others de Fide & Obedientiâ make to consist the whole , ) but would it not bee very impertinent to draw all thither ? And let me adde , that length of time , ( howsoever some glory in it ) doth not alwayes argue the better building , or the more cost . Salomons Temple was built in seven yeares , Herods was forty six yeares in building , yet we cannot imagine it to have exceeded Salomons . Nay in this spirituall building , it may be want of paines that causeth a long tractate , the better things are studied and digested , the more able shall he be to prune off unnecessary discourses , and to contract his matter into the narrower roome . Fourthly , handle them often . In the French and some of the Germane Churches , as the Sunne runnes his course in the Heaven once a yeare , so do they runne through those heavenly Principles in the same compasse : For which our Canons have well provided also . An errour in some , who think it sufficient to go through them once in their lives , or a few of them once a yeare in Lent. No , people have not such strong memories for spirituall matters , but that we had need with S. Peter , e To put them in remembrance of these things often , nay alwayes ; For some kinde of meates it sufficeth they are had sometimes of the yeare in thèir seasons , but for Bread there must be a daily provision . 'T is so for the soule , for some points it matters not if they be seldome handled , but for the Principles of the Catechisme they are your necessary food , without which your soules cannot be nourished unto everlasting life , therefore it is fit that some of them should be ever sounding in your eares . And for this it selfe , let it not be thought too meane , for the Cbiefe of us . You see 't is the Office of f a Master-builder ; And among the Fathers have we not many introductions to the Vulgar . Lactantius his Institutions , Cyrill his Catechismes , Clemens Alexandrinus Paed●gogus , S. Augustines Enchyridion , and his Booke de Catechizandis rudibus and the like , Saint Paul was all things to all , g To the weak he became as weak , that by all means he might save some . Let me for Conclusion of this , exhort all without exception , unto diligence in both these particulars , viz. Preaching and Catechizing , which by this our Brother were so neglected and lamented . Be not slothfull in the Lords businesse and in the Lords Vineyard , were it no more than the sight of those of the Romish Clergie in every corner , who travell Sea and Land to make their Proselites , it should me thinkes , be enough to whet our resolutions to be more industrious : Ye have heard , respect is your due , but those are only h worthy of double honour who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labourers in the word and doctrine , Maintenance is your due , but 't is the i labourer is worthy of his hire . High esteem is your due , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but k for your works sake . What is the cause of late , the Calling hath fallen into such Contempt ? is it not for not shewing your selves l work-men , rightly dividing the word of truth . Why are many of the people like those * dry places in regard of any goodnesse , which the uncleane spirit walkes through , is it not because you for preaching have passed over like * clouds and wind without raine ? What is the cause so few subiect themselves to Christs Scepter ? Is it not because the sword of his Spirit ( the word ) is not thus drawne out by you ? This and the like were the sole Apostolike weapons , whereby the world was at first subdued . By these armes the Fathers purg'd it of Heresies and Schismes , afterwards , m not by Pillaring , Imprisoning , Obtayning Imperiall Edicts , ( as 't is said of S. Augustine ) but by preaching . And let no man neither , n despise the day of small things . S. Ambrose his first Sermon de grano Sinapis ( as appears by the beginning ) was preached to a o thin auditory . Our Saviour was content with one Woman at Samaria . Noahs eight persons in the Arke were the better auditory , though the whole old world were the greater , Pretend neyther the undecencie of the Church , our Saviour preached out of a Fisher-boate , S. Paul upon the Sands . Where you find dead Carkasses thither should yee like the Eagles resort . Nay , there is a way whereby all this enjoyned may not seeme a burthen to us neyther . There is a labour of lov● ( the Apostle speaks of ) that wil● make us love the labour . Jacob because he loved Rachell though● his seven yeares service nothing ▪ What pains do we see some p tak● in hunting , fowling , &c. accompte● but a sport , because they love it ▪ How do some toyle for the love o● Money , things momentanie ! And shall not our love to Christ constraine us rather ? The compassion to the Soules that are Christs , the gaine of an immortall crown with Christ , much more inflame us ? And yet there is one thing more behinde , which if we will fulfi● our Ministery , must not be omitted ; which we have also solemnly promised , and that is , Private admonitions . S. Paul had somewhat to do q from house to house , as well as in the Pulpit . Embassadours have not done all in delivering their Embassage publikely upon the day of audience , but there is much imployment also in private Treaties . The Husbandman visits his ground often after it is sowne . 'T is the ignorance of some people to be all for the publike , and the neglect of some Ministers to make that their stent . No , you will finde it otherwise in S. Pauls Epistles to Timothy and Titus , and 't is a thing most usefull in this Kingdome , where there are so many that hate the light in publike . This was S. Augustines practice too , r hee had usually a Chapter read at his Table , upon which he would be Commenting to his Guests , tooke all opportunities in private to inculcate what he had delivered before , and chiefly endeavouring to instruct those , who might be able to teach others . And this part of our function , the Apostle gives a speciall caveat , that it be done with ſ meekenesse of wisdome , or else he may offend as much in admonishing , as the party who is to be admonished . t A word fitly spoken , saith Salomon , is like Apples of Gold in Pictures of Silver , as an Earing of Gold , so is a wise reprover , &c. The word in the Originall is spoken upon its wheeler , which alwayes hath the best successe , when it runnes upon these foure in a right observation of the Manner , Time , Place and Person . There was another thing you shall find often lamented by thi● our Brother also , which wee must not omit , and that was his Inconstancy in what we have already spoken of . He had runn● well formerly , but of late yeare● had slackt his pace , upon which I was an eare witnesse of his savoury counsell to others , by hi● example , to continue constantly ● well doing , and not to measure the●● course according to the pleasure of 〈◊〉 times . Let me also commend this to you from him , as the crowne of all the former , viz. Constancie . u Continue in the things thou hast been assured of , &c. x These things I will that thou affirme constantly , y take heed to thy selfe , and to the doctrine , and continue in them , were the admonition of S. Paul to his Sonnes Timothy and Titus . Let us intend these things , and intend them z wholly . An over active Spirit that admits as inmates a multitude of other Offices , to have one foot in the Church , another in the City , and as if he were a Tripos , a third in the Campe , usually miscaries in all , Qui in omnibus aliquid , in toto nihil , let every one abide in that whereunto he is cal'd . a If in the Ministery , let us waite on our Ministry , he that teacheth , on teaching , he that exhorteth on Exhortation , and then may he expect a blessing . b Zacharias received that joyfull newes of a Sonne by the Angell , while he was executing his Priestly office in the Temple . The c Shepheards theirs , while they were attending their flocks by night ; the d Disciples were called by our Saviour to be Apostles , while they were in their callings . What work you are set unto , Blessed is that Servant , whom his Lord when he comes shall find so doing . Some have been inconstant in the doctrine delivered : 't was Reubens blot ( who lost his dignity ) to e be unstable as water , to be like a wave of the Sea , ( to which S. James compares some ) turning according to the winde and tyde , is not becomming Gods Messengers , who rather are compared to f rivers , which hold their course , let the wind blow which way it will , g to be double minded , or as the Psalmist h double hearted is bad , but to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double tongu'd is worse , much condemned in Deacons , ( 1 Tim. 3.8 . ) and in this sense , it must needs be the more , when 't is in matter of doctrine , to deliver it sometimes one way , sometimes another . No , as S. Jude v. 3. that doctrine yee have once delivered to the Saints contend for ; If i I build the things which I destroyed ( saith S. Paul ) J make my selfe a transgressor . k Our word was not yea , and nay , that with me there should be , yea , yea , and nay , nay , &c. As the Lord who sends us changeth not , so his Messengers must not be changlings neither . The Septuagint translation howsoever highly to be esteemed , yet by this appeares that they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but led by a private spirit , in that they changed some things of purpose to please Ptolemy and his Queene , like the Oracle when King Philip came to enquire of it , the Priests made it answer according to his humour ; But it must not be so with us . The Rabbins fabulize the Manna had a severall taste according to every mans palat . I know people would faine have it so , in the delivery of this heavenly Manna of the Word . But if we shall so studie to please men , we shall not be the servants of Christ . Others are inconstant for the time ; have borne fruit , but now are barren ; and yet such as are of Gods planting in his house l bring forth fruit in their old age . m Old men must praise God as well as Children , n and so accordingly was the Spirit powr'd out . The two o faithfull witnesses , their lives and preaching ended together . Thus was it with S. Augustine . p Hee preached till his last sicknesse , being then 76. yeares old . Indeed there is no doubt a decrepit old age and decay of narurall faculties , must have a dispensation . God in that case hath mercy and not sacrifice , like the q Levites in the Law discharged from the heaviest burthen of their Office at fiftie yeares . But let us not pretend more weaknesse then is . Our bodies ( make the most of them we can ) must at length fall to dust . Now can they be spent in a more honourable service then the Ministry ? the next degree ( I hold ) to Martyrdome ? The usuall plea is indisposition of body , r Timothy was such a one indeed , had many infirmities ; S. Paul lov'd him dearely . Yet ( though he allowed him a little wine ) does not prescribe him little Preaching . His charge is still the same ( 2 Epist. 4.1 . ) and me thinkes strange counsell for a weak man. The Oringe tree , they write , is bearing fruit all the yeare long , as some are ripe , so others are still budding . A good Emble of a Preacher , as he should be weekly sending forth his labours , so providing a new againe ; in this sence , like the ſ Housholder , bringing out of his treasure things new and old . Oh! this constancie in Preaching , and in some constant Method ( though it be the meaner ) doth more good , then now and then only an elaborate Sermon ; like a constant diet ( though it be course fare ) nourisheth more , then now and then a feast , when they must fast a long time betweene . Object not as a discouragement that thou seest no good come of it . Consider t the Physition gives not alwayes his patient over , because he mends not at first . The Souldier doth not raise the Seige , because the City is not taken the first day . 'T is possible , it may be with some of us for many yeares , as it was with S. Peter for one night , he had been casting in , but v taken nothing ; yet with him , at our Saviours command we must cast in againe . Nay ; the x Kingdome of God ( saith Christ ) is like one sowing , and the seed springs and grows up , but he knows not how . Thou seest no fruit ; no more did Elias ( though quick sighted ) the seven thousand in Israell : much is lost ; 't was our Saviours own case , few converted by him , yet never man spake like him . Abundance of diseased people compassed y the poole of Bethesda , but there was but one healed at once , and that at a certaine season too , when an Angel descended . T is so in these waters of the Sanctuary , 't is well if in a great Congregation one may be converted by the Sermon . S. Paul knew he should never gaine all , and therefore was content , if he could win but some . Hast thou sowne , 't is not lost neither , if another reape the fruit after thee , as our Saviour to the Disciples , z others have laboured , and you have entred into their labours : be thou ever with a S. Paul and Apollo , planting or watring , and commit the increase to God that must give it . b Pray for the descent of this dew of Heaven whereby it may spring , but if it be with-held , for thy selfe , remember the speech of the Prophet , Isa . 49.4 . J have laboured in vaine , J have spent my strength for nought , yet my judgement is with the Lord , and my reward with my God ; thy reward shall be secundum laborem , non secundum proventum . If mocks and reproaches befall you , be not troubled , Vipers will leape upon Pauls hands . Shake them off as he did , no hurt shall come unto you . c Be faithfull unto death , and ye shall receive the Crowne of life . And thus having supplied that which this our Brother had desired to have done himself ( though much larger then I had at first intended ) concerning the Commission of preaching in the generall , I am now further invited by the Text to a consideration of the severall parts of it also , which are these two , an Information , to open their eyes ; An Exhortation , to turn them from darknesse , &c. First observe , It is our duty to open the eyes of men , ( i. e. ) their understandings for matter of knowledge , as Mal. 2.7 . The Priests lips should preserve knowledge . The Popish Priests do what they can to close the peoples eyes , 't is our profession to cleare them . How often to this purpose have ye the prayer of the Apostle , That the d eyes of their understandings may be enlightned , that they may e increase in knowledge , and in all Judgment . From hence then must follow these two requisites in a Preacher . 1. Ability in themselves to open . 2. Perspicuity in a plaine open expression to the people . First , Ability for matter of learning ; how can they open the eyes of others , when they are blinde themselves ? Shall we in this sense expect night unto night to shew knowledge . They are called Lights . Now as f S. Jerom , if the light which be in the Minister the head be darknesse , how great must the darknesse be in the body of the people ? They are Leaders , should not they then know the way themselves ? It was an ill case with the Israelites , g when their Watchmen were all blinde and dumbe , Shepheards that did not understand , &c. and surely those who lay hands on such h are partakers of other mens sinnes , and ought to beare their iudgement . St. Chrysostome i thought it just , they should be both punished alike , notwithstanding any excuse or mistake in them . The Prophet speaking of such saith , k Woe to the Idoll Shepheard . and the Psalmists description agrees to them , Who m have eyes and see not , neither speake they through their throate , and they that make them are like unto them . Some reade it , Vae Pastori nihili , and an Idoll is nothing in the world . ( 1 Cor. 8. ) The Complaint of a Father in his time may be taken up for some Dioceses now . Curritur in Ecclesiae curas passim ab omni aetate & ordine doctis pariter & indoctis , tanquam sine cura iam quisque victurus sit , quum ad curas pervenerit . The calling of the Ministry is Mysterious ; Now if for n Arts and ordinary trades , men do not take the profession on them till they have bin some years practised in them . How much more cause have we to be many years at the schooles of the Prophets , to gain o the tongue of the learned , before we assume this p Ministration of the Spirit . That of our Saviour is observable , that though he was able enough at twelve yeares , yet he preached not till he was q thirty , r by that perfect age ( saith Gregory ) implying the perfection of parts requisite to that function , being as S. Chrysostome , Onus angelicis humeris formidandum . What presumption is it thē ( saith the same Father ) ſ for men to be ambitious of being Shepheards , when they are scarce sheep ? to be Captaines , when they are hardly Christs souldiers , to guide the Sterne before they know how to handle the Ore ? The Apostles were first Disciples before Doctors , Learners before Leaders . And as our Saviour bade them tarry at Hierusalem , till they should be endowed with power from on high : So 't is good counsell for many to returne to the University , till they are better furnisht ; and like the wise Virgins , to be sparing in the storing of others with oyle , least they have not enough for themselves , 't is good in this as in other matters , To be swift to hear , but slow to speake , till they be fit for it . Ahimaaz that was so eager to be sent , and out-ran Cushi , when he came spake little to the purpose . And so it is with some hasty spirits for the Ministry , they that come in after them , like Cushi doe their Message more fully . t The Bees in tempestious weather ( t is S. Ambrose his similitude ) use to ballance themselves with little stones , least in their flight they should be overborne by it , It is good counsell for us in this Kingdome , where we shall meet , with so many storming Adversaries to gain-say us , we had need to be well poysed with sound and solid knowledge , least we be carryed away with every winde of Doctrine . For want of this it comes to passe that some feed their people indeed , but it is with an empty spoone , little or no matter , Vox & praeterea nihil , like the foolish Virgins lamps , but little Oyle . Instead of polishing the corner stones of the Temple , their doctrine is but daubing with untempered morter . A formall out-side of preaching , but if it were weiged in the ballance of the Sanctuary , would be found very light , little substance in it . 2. Perspicuity and plainnesse in their Sermons ; what hope is there of opening mens understandings , when the matter delivered is closed up from them . T was S. Pauls aime u to speake words easie to be understood , and so it should be ours also . There is little difference in speaking in an unknowne tongue , and speaking of things in an unknowne stile . These strong lines and forced eloquence in so high a language , doth little suite with Gods Oracles , lesse fit that word that must save the soule . ( A fault which this our Brother much condemned himselfe for . ) The Idolatrous Calfe was of Gold , but the Serpent that gave life , was made of plaine brasse . The Altar was to be but of Earth , or unpolisht stone . Types-indeede they were of the meane hue of Christ himselfe . But they may resemble the plainnesse of his word too , which was usually illustrated by earthly similitudes , rather solid in the matter , then guilded in the stile . Our Saviour preached not as he himselfe was able , but as the people were able to heare . x Saint Paul professes he came not in the inticing words of mans wisdome or excellency of speech . y We are not as many ( saith hee ) who corrupt the word of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Metaphor from Hucksters . That in the Law z Thou shalt not sow thy vineyards with divers kinds of seeds , is of force still in this particular : We must not blend the pure seed of the word , with the Chaffe and Darnell of our owne conceits . T is a good rule , that seeing we are Christs Messengers , we should so preach as in our consciences wee are perswaded hee would have us , or as we thinke the Apostles would , if they were present themselves , whom wee doe succeed ; This were to doe it in sincerity , when with S. Paul , As of God in the sight of God , so speak we in Christ . I wonder with what face , some can pray before him who is the searcher of the hearts , for the conversiō of their hearers by their Sermon , when res ipsa loquitur , there can be no such meaning in them , but rather their owne a applause . Painted glasse is the more costly , but plainer is the more perspicuous , and so the more usefull : Men may spend much time to paint and set out their Sermons , but the plainer the more profitable . The Childe thrives more with the meer milke of the brest , than all other sweet meats whatsoever . And t is sure the b sincere milke of the word ( as S. Peter cals it ) drawne out of the two Brests of the Church , the Old and New Testament , nourisheth more to everlasting life , then all other Placentia , men-pleasing Oratory whatsoever . c The word in the Parable is compared to a Net , the world to the Sea , Men to Fishes . If we will have the Fish catched , the Net must be spread and unfolded , and so must the word be explained if we will be Fishers of men . And from this , let none on the other side collect , as if a rudenesse of speech were justified , the apparrelling this heavenly wisdome in some tattered stile . No Eccles . 12.9 . Because the Preacher was wise , He gave good heed , and sought out words , and set them in order , he sought out fit words , &c. Apta non alta , and certainely t is the upshot of all learning to distinguish aptly and clearly of that which is confused , and to illustrate plainely that which is obscure . Some have a faculty to speake obscurely of a plain subiect , as if according to that threatning in the Prophet , d They would cause , the Sun to goe downe at noone . To doe Gods worke negligently , ye know is cursed ; Wee must doe herein , as David , ( 1 Chron. 29.2 . ) who prepared with all his might for the house of God , the Oyle in the Lamps of the Tabernacle must be beaten ( Exod. 27.29 . ) to signifie we must beat our braines in the preparing for the light of the word , not in this sense , to offer ex tempore unto God that which cost us nothing : No , it ought to be with some labour and paines . Yet as S. Augustine saith well , there is quaedam diligens negligentia , commendable in a Preacher , neither to have his Phrase too curious , nor too carelesse , quae sic ornatum detrahit , ut sordes non contrahit . While the Temple was in framing in mount Libanus , there was doubtlesse the use of all tooles , but when it was set up , t is said e there was not then either Hammer or Axe or any toole of Iron heard in it . It may be applyed to this spirituall building , while the Sermon is in framing in the study , make use of all Authours , but in the very delivery of it in the Temple to the people , what needes there the noyse of so many names of Fathers and other Writers , which often drownes the matter it selfe , and the producing of Heathen Poets . Me thinkes t is like the bringing of the uncircumcised into Gods house , of all the most unfitting . If thou shalt lift up such tooles upon it , ( as t is said of the * Altar ) thou hast polluted it . In a word , so preach , that the hearer may be convicted , his heart discovered , his tongue confesse not that learning , wit , or eloquence , but f That God is in you indeed , that your tongues are touch'd with a Coale from Gods Altar . Preaching consists not in flashes and Rhetoricall descants , and such like g pleasing vanities , but in the power and demonstration of the spirit , in enlightning the mind , in wounding the Conscience , and healing it againe . h The teares of the people are a Preachers praise , saith St. Hierome . The words of the wise saith Salomon are as goades and nailes . Dicuntur pungere , non palpare , saith the same Father , not to stroake but to pierce , not to flatter , but to fright men out of their evill courses , and so much for the first part of the Commission , To open their eyes . 2. The second part of the Commission , to turn them from darknesse to light , from the power of Satan unto God , no great difference betweene them : For as sinne is often set out by darkenesse , so is Satan called the power and the Prince of darknesse . As Grace is often resembled by light , so is God also called light it selfe , the Father of light , &c. Howsoever if this be a Preachers Office to turne others , this conclusion must necessarily follow also , viz. hee must be first turned himselfe : They must not then be such as live in the works of darknesse , and under the power of Satan themselves . i What effect can that Embassadour expect , when his actions shall contradict his treaties ? Can he hope to draw others to take the Oath of Allegiance when he refuseth it himselfe ? when our lives do not second our doctrine , we shall but pull downe with one hand , what we build up with the other . He that would have a Sermon effectuall ( saith a Father ) k Must first reade it in himselfe , He can only speake as he ought , who lives as he should . What sweetnesse can there be in that speech to the hearers , when 't is contradicted within the Conscience of the Speaker . They can care but little for his Counsell who is himselfe carelesse of his life . How shall he blesse the people , when he is in a cursed estate himselfe ? How shall he give the body of Christ to others , who is not a member himselfe ? As neither the blinde nor lame Sacrifice were accepted with God ( Hab. 1. ) So are they as unprofitable with man , the blinde in knowledge , the halt in conversation . Praedicat viv● voce , qui vitâ & voce . S. Pau● bids Timothy be l an example to the Beleevers in his Conversation . Titus in all things to shew himselfe a Patterne of good works gravity , &c. S. Peter exhort the Elders to be examples to th● flocke , 't is the same word in all three , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Metaphor from a Seale or stampe , to which the people are like the Waxe or Paper , who accordingly receive their Print . St. Ambrose well cals the Ministers life , the m peoples looking-glasse according to which they usually dresse themselves , as taking whatsoever hee doth to be Gospell ; now if the glasse be false , n the eye be evill , how can the whole body but be disordered and full of darkenesse ? Nay , hee ought to flye the very suspition * of his fame , that he be not so much as accused or ill reported . His life should be like the land of Goshen o light , though all the rest of Aegypt be darke . Like Gideons fleece wet with the dew of Heaven , though all the ground about be dry . Gregory well compares the Preacher to the cocke , as in his Message , which is to cry p with Saint Paul , Nox praecessit , &c. The night is past , the day is at hand : So in his prepation , Qui prius alis insonat , quam cantus emittat ; First , wakes himselfe before hee wakes others , q So ( saith he ) should a Preacher , first shake off the dust of his owne feete , and then take care to cleane others ; First moove himselfe in good workes , and then draw and drive on others ; First repent himselfe , and then denounce a iudgement on them that doe not : And for this exemplary innocent life , both in your selves and families , hath it not beene seriously charged and solemnely vowed , both at your Ordination and Consecration , many prayers then made for you in it , if so be it be yet in vaine . And certainely it is a thing most necessary in this Kingdome , where there are so many that will not heare our words , there our workes must be the Preacher , where they shut their eyes against the light of the word , there the light of our lives must shine before them . And examples are the stronger Cords of the two . What wee say proverbially of the Plough , That it thrives best when the Husbandman saith not , Ite , but Venite : Soe 't is with the seede of the word , when the Sower can say with Saint Paul , r Be followers of me , as you see mee doe , doe likewise . The life and doctrine are like that signe of Castor and Pollux , when they are seene together , are a presage of a prosperous voyage , when asunder , they portend a dangerous storme . ſ if thou livest well ( saith Saint Hierome ) thou art as the spirituall man , judge of all ; If thou teachest well and livest ill , a Judge only of thy selfe , and iudged of all . By thy teaching thou tels the people how to live , by thy life thou shewest God how to condemne thy selfe . There are some like Nebuchadnezzars Image , the Head was of Gold , but the Feete of Clay . They have golden wits , but their conversation is earthly and sensuall , Whether that be true or no that is proverbially said of Tusser , that he wrote excellently well of Husbandry , but himselfe was the worst Husband that ever water wet ; 'T is true of many in this sense , who can preach very well to save others , but t cast away themselves . In a word , let us so teach and so doe , that wee may u both save our selves , and them that heare us . And Thomas Aquinas makes it a greater difficulty for a Prelate to bee saved , than another man , for this reason , x Because hee hath other mens sinnes lying upon him , besides his owne ; and for the same cause y Saint Chrysostome saith the like of Ministers also , and that seriously , That he thought few of them would be saved , both because more is expected from them than from others , and their sinnes greater than the sinnes of others . The hazard of which z Saint Augustine saith was the cause hee so wept at his Consecration . The like saith a Saint Ambrose , No Office more excellent , and if they fall none more dangerous . b A great honour , saith Saint Hierom , but ▪ if they sinne , a great fall , the one is not such a ioy , as the other a sadnesse . The nearer wee approach to GOD in our service , the greater is the offence , if wee shall runne into rebellion . See the Apostles Argument , Rom. 2.21 , 22 , 23 , 24. Thou that teachest another , teachest thou not thy selfe ? Thou that Preachest , &c. In the Law 't is observed the measures and weights of the Sanctuary were double to the Common , and so are the sinnes of the Officers of GODS Sanctuary that draw nigh to him , double and treble to the same sinnes in the Common-people . If the c Priest annoynted did sinne , his Offering for expiation , was to be as much as for the sinne of the whole Congregation ; So the sinnes of such as are consecrated and set apart for GODS service require a deeper measure of repentance ; a greater portion of sorrow , than might suffice for many others , by how much they are the more scandalous . And hath not this of late beene the cause of the contempt of our calling ? that the Vulgar ( though erroneously ) have argued from the persons to the Offices , according to that of Malac. 7.8 . Because yee have departed out of the way , and corrupted the Covenant of Levi , therefore have I made you base and contemptible before all the people , according as you have not kept my wayes . A good strict life , needs no other helpe to gaine respect . Vice usually stands in awe of vertue . See but that instance in d Herod who feared John , and observed him , because he was a iust man and a holy , &c. T is the prescription of Saint Paul to e Timothy and Titus for it : I speake the more of it in regard the contrary hath been pretended , as the Originall of all these stirres . A present lamentable example wee have in this person , the fruit of whose life hath beene this ignominious death , both scandalous , both lamented . Yet in this differing , his life a continuall spirituall death , his death a beginning , and a great progresse of a spirituall life . Let him die in your thoughts for his life , But let him live in your memories by his penitent death , forget the former , and imitate the latter . And thus we have considered the second part of the Text , applicatory to this our Brother , as it was to have beene his employment towards others . A word of it only as it was effectually found in himselfe ; and so wee shall have done with it : Yee have heere a threefold Metaphoricall description of the sinfull state of nature before Conversion , and the state of Grace after it . The former by a 1. Blindnesse . 2. Darknesse . 3. Slavery . The latter by a 1. Sight . 2. Light. 3. Liberty . The Division of the former is somewhat like Saint Johns Tricotomize , &c. referring f all in the world to the Eye , the Flesh , and Life , according to the usuall distinction of sinnes , into those of the Heart , Fact , and Custome . The first ex Ignorantiâ , the second ex Infirmitate , the third ex Studio . As this sinfull condition by nature is a dead estate , you may g perceive three degrees of it , according to a distinction of Saint Augustines . The first ( Blindnesse ) is like the man dead in his Bed. The second ( Darknesse ) put into his Coffin . The third ( Vnder the power of Satan ) layd in his Grave . Three such our Saviour raysed to life . h Jairus his daughter in her bed within doors . i The Widdow of Naims Sonne in his Coffin carrying out . k And Lazarus putrifying in his Grave ; all were miracles , but the last the greatest . Such severall Degrees of sinners is Saint Paul here sent to rayse from the death of sinne , to the life of Grace , to the last degree of which ( to magnifie GODS mercy the more ) was this our Brother fallen , and raysed againe by repentance . 1. The first Degree of our wretched estate before Conversion is set out by a Blindnesse ( to open their eyes , therfore blind before ) which indeed is like his , John 9.1 . from our very birth . And yet in many things , this of the Soule is worse than that of the Body . He that is blind in body is glad of a guide , these often scorne instruction , the former thinkes them happy that see and desires it , These despise such , and will not see though they might . The one beleeves he is blind and laments it . The other thinkes hee sees well enough , like the Pharisees , ( John 9.41 . ) The Corporally blind sometimes excell in parts of the minde , as Memory , &c. But a man spiritually blind , hath no good thing in him at all . 2. The second by a darkenesse , as the world the first day of the Creation was empty and voyde wrapt up in a confused darknesse , such is our estate , as we are borne at first , voyd of all good ( Rom. 7.18 . ) Darkenesse in the Vnderstanding , Confusion in the Affections , and Conscience . And there is some similitude between them . First a man in Darkenesse is subject to errour , so are such to go astray , resembled in the lost * Groate and Sheepe . Secondly , subject to * stumbling , so are these to dangerous fals and scandals in their lives , till they slip at last into that Pit of darknesse . Thirdly , insensible of any evill before them . So are these of Hell and damnation , let them be never so often warned . Fourthly , subject to mistakes , to thinke they are right when they are wrong . So are such often strongly conceited , they are in the way to Heaven , and yet Posting the contrary . Lastly , subject to feares and frights , such is the Case of those , who live in the works of darkenesse , they have many horrours and scarres within their Consciences , especially if they fall into any danger of death , by sicknesse , or any other accident , The same which this our Brother often acknowledged to have beene his condition before his Conversion . 3. Thirdly , by a slavery , and the worst of any ( omni malo & exitio peior ) under the power or thraldome of Satan ( 2 Tim. 2.26 . ) An Emblem of it ye have in Sampson , who had his eyes first pul'd out by the Philistines , and then bound in fetters , and made to grinde in the Prison , t is so expressed , Esay 42.7 ▪ To open the blinde eyes , to bring out the prisoners from the prison-house . Signified somewhat by the Jsraelites miserable estate in the Aegyptian bondage . They were in a strange Countrey , and so the more helpelesse , hopelesse . Such is this , where we are Pilgrims and strangers : the taske-masters may resemble the buffetings and cruell exactions of our spirituall enemies . Pharoah commands to have their children killed in the birth , and so doth Satan endeavour daily to crush the very first motions and beginnings of any spirituall birth in us , like the Dragon in the Revelation , l when he could not murther the Mother , attempted the Child as soone as it was borne . Sinne is in us as in the streame ; in Adam as in the Spring ; in the Divell as in the Sea , from whom as all comes , so to whom all that dye in them must return , And yet heerin as Anselme observes by some Circumstances the Schollar exceeds the Master , the sinnes of men may be greater than Satans m ( saith he ) He sinnes against GOD reprobating him , Man against GOD recalling him . He is hardened against the punisher of him , Man against the allurer . Hee against one not seeking him , Man against one dying for him . For the state of grace by Conversion . T is 1. Set forth here by sight ( to open ) Corporall miracles are ceased , but behold a spirituall , the greater remains . If any should question us , whether the word we preach be CHRISTS , we may reply as our Saviour to the like from John by his Disciples , * Goe , tell him the blinde see , the lame walke , &c. My workes testifie of me . And indeed it is CHRISTS worke Originally , though instrumentally ours . Elisha may send his servant , and his staffe , but no life to the n Shunamites Childe till he come himselfe . The Cocke may crow twice or thrice , but Peter remembers not himself o till Christ lookes on him . As t is not all the outward light in the Sunne will make a man see if there be wanting the light in the eye within . p So all outward admonitions availe not , without the seconding of them by his Spirit . The first thing made in the Creation was light , and so it is in the regeneration , the lightning of the Conscience , which Salomon cals the q Candle of the LORD , searching all the inward parts of the heart , ( and this was it that gave the first token of spirituall life in this our Brother . ) 2. By Light , as Matth. 4.16 . The people that sate in darkenesse saw great light , and by it ( to omit divers others ) is especially signified * Comfort , as the contrary is usually meant by darknesse . Observe hence ; That Conversion puts a man into a lightsome and cheerfull condition . See Psal . 97.11 . Luk. 1.79 . Matth. 9.2 . be of good cheere , &c. Obiect . It doth not seeme so , but rather that wicked men have the merriest lives . Answ . First , you must not alwayes judge of Mirth by outward laughter , men sometimes laugh more at a jest than at the news of a Pardon : But they are said to joy in the latter not in the former . Secondly , It may be the fault of some Christians like r Sampsons wife to weepe all the dayes of the Feast , like Mary Magdalen lamenting the losse of Christ , and yet shee was talking with him . Men may be in the estate of joy , and yet not apprehend it . Like ſ Hagar , though there was a Fountaine of Water neere her , yet till GOD opened her eyes to see it cryes out for thirst . Thirdly , if wee shall take a survey of this Carnall mirth , wee shall finde it not worth the naming . For the brevitie , Job saith enough , t It lasteth but for a moment . If like Jonas his Gourd it come up in one night , it withers the next , usually like that creature the Naturalist speakes off , which dies the same day it is brought forth . If like the Marygold their hearts open in mirth at Sunne-rising , they shut againe in sadnesse before it be down . If it hath any light in it , 't is like that of a Candle * ( as Salomon compares it to ) that gives a faire light in a roome for the present , but the least puffe of winde puts all out . In the midst of their jollitie the least frowne of a Superiour , a thwart of an equall , any affront of an inferiour imbitters all . Onely Mordecai's stiffe knee , so turnes the edge u of Hamans proud heart , that all his honour avayld him nothing . x Nabal can bee merry enough at his drunken feast ore night , but a little ill newes told him in the Morning makes his heart to sinke within him like a stone . While the play lasts the sensualist laughs , when t' is done hee is in his dumps againe . Whil'st the Gamester winnes , hee is well pleased , but when the game once turnes , and hee hath made all away , hee is ready to make away himselfe . For the fruite of it , tell mee you that give your selves to pleasure all the day , doth not a heavie heartednesse conclude it in the Evening ? Doth not usually such sensuall mirth goe out like a Candle ? leaves the stinke of a snuffe behinde it , damps and sore griefes within your Consciences . I am sure it was that which this our Brother often acknowledged , and it had beene said by Solamon before him , Prover . 14.13 . In their laughter their heart is sorrowfull . ( See the shortnesse ) and the end of their mirth is heavinesse , ( See the issue : ) One sitly compares it to lightning , which as it is but a Flash and away , so the fruit of it is but a blast upon the heart , and as after a lightning often followes a Thunder . So after this flashy mirth , loud cryes and tempests in the Conscience , take one with the other , and in reason 't is not worth the having . But this spirituall joy y adds no such sorrow with it , and even though z sorrowing , yet alwayes rejoycing , The poore condition of the former , see Isaiah 24.7 , 8. and the magnanimitie of the latter , Hab. 3.17 . of both which , having so lately tasted , how savoury have I heard this our Brother thus to distinguish . 3. Thirdly by a setting at libertie ( from the power of Satan ) so 't is expressed ( Luke 4.18 . ) to preach deliverance , and setting at libertie them that were bruised . Before every Lust was a Commander , the Divell Generall , but now hee is delivered from them all , and out of the heaviest yoake of thraldome , to the most glorious libertie , even of the sonnes of God. To ransome , or rescue a Christian from the slavery of the Turkes was ever accompted an honourable act , but the converting of a sinner from the errour of his way , must needs exceed it . I neede not tell you , 't is Gods act thus to a enlarge the heart , 't is plaine it must be so , if you consider but the strength of him under whom wee are bound , and see how especially it is given to the blessed Trinitie . God the b Father drawes , 'T is the c Sonne which makes you free indeed . Where the d Spirit of the Lord is , there is a libertie . What little freedome of will wee have naturally to any saving good , this our Brother would sufficiently testifie in himselfe , * Who for a long time , ( though he wanted no apprehension of his miserie ) continued stupid and senselesse , heavily complaining for the want of a spirit of Compunction . Well he was once e held with the Cords of his owne sinnes , f in the snare of the Divell , taken captive of him at his will , but g Blessed be the Lord that hath not given him as a prey unto his teeth , his soule is escaped as a Bird out of the snare of the Fouler , the snare is broken , and he is delivered . And now having seene the enlargement of him : Let us in Conclusion take a short view of the Latitude of Gods mercy to him ( which stands alwayes wide open to penitent sinners , ) in the Third and last part of the Text , The happy fruit of all , in his receiving forgivenesse . For the doctrine hence observeable , that wheresoever there is true repentance given , there is h forgivenesse attained . I shall not neede to enter into any further declaration , so many worthy late Divines have so fully opened it , that I should but light a Candle to the Sunne in it . Onely let mee ▪ say thus much , that if Saint Paul were the i first upon whom Jesus Christ did shew forth all long suffering and mercy for a Patterne for them that should be hereafter , this our Brother might be a second in whom GODS mercy hath beene infinitely magnified . In his owne judgement hee censured himselfe above all former presidents whatsoever , even of Manasses himselfe , who hee thought had not that knowledge , was not trusted with that function , and incurred not that scandall . And yet , for this particular , hee had it not onely by evident arguments made apparent to him , but also by a rare measure of spirituall refreshings sealed within him . A high sinner , a deepe repentance . And loe , a large dole of comfort . And let it not seeme so improbable , that so great a sinner upon so humble a Contrition , should have such an enlightning . Our Saviour appeared first to k Mary Magdalene before all others , who had seven Divels cast out of her . Saint Peter had fowly denyed his Master with Oathes and curses , yet after his bitter weeping our Saviour appeared l to him , before hee did to the rest ; and the Angels gave a more m speciall charge to tell the blessed newes of his Resurrection to him than to the others . 'T is true he was but an Infant for his time , ( 't was his owne speech , hee reckoned himselfe but a weeke old , ) now for Infants the Father sometimes smile more upon them , take them oftner in their Armes , then when they come to further yeares . And such is found by experience to be n GODS dealing with some of his at their first conversion ; when the o Israelites were newly delivered out of Egypt , God was more carefull at that instant for their peaceable travell , than afterwards . ( Exod. 13.17 . ) More mirth was made at the very returne of the Prodigall , than had beene for the other brother , that had never so offended . More joy for the returne of one lost sheepe , than for the ninety-nine , not gone astray . And if wee can be perswaded , hee might reape a full Crop of joy in Heaven , afterwards ; Why may it not be beleeved , he might receive some first fruits , as an earnest , some few houres before here . Concerning these spirituall refreshings , some of our practicall Divines observe these particulars . That eyther they follow some p deepe humiliation ( Esay 66.2 . ) I will looke to him that is of a contrite spirit , &c. Or as a reward after a Conflict with victory . ( Revel . 2.17 . ) To him that overcommeth will I give of the hidden Manna , &c. Sometimes it is accompanied with Satans malice , like Saint Paul after his revelations , had the messenger Satan buffeting him , ( 2 Cor. 12.7 . ) The effects are some extraordinary spirit of prayer . ( Romans 8.15 , 26. ) A further abasement of the party himselfe , As Job after he had seene GOD , ( Chap. 42.5 , 6. ) an undervaluing all the things of this world in respect of it , as David ( Psalm . 4.7 . ) A longing to have that joy in i'ts fulnesse , like Saint Paul , after his ●aptures , wishing to be dissolved ( Philip. 1.23 . ) And for the ●ime 't is observed usually to be against some heavy tryall , a vi●ticum against the approach of death , or the like . Now all ●hese were evidently found in him : His sorrow was deepe , his conflicts many , the effects were to my admiration , and the time very seasonable , being deferred till that very Morning before his execution , ( the cause I beleeve of his so undaunted a spirit at the sight of it . ) Well , you see how fitly repentance may be tearmed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r the roote is bitter , but the fruite sweete , 't is a stormy voyage , but a rich returne , a sharpe medicine , but very soveraigne . At the entrance 't is like our Saviours draught of Gall , and vinegar , but the conclusion is like the end of Jonathons rod dipped in a Hony-combe , the end of that man is in peace and joy . Poure out as many teares upon thy selfe offering to God , a● ſ Elijah did water the second and third time upon his sacrifice at Mount Carmel , The fire o● GODS Spirit shall descend , and licke up those drops into spirituall joyes , and dry up all teares from thine eyes . The Spirit of the Lord may bee well said t to moove upon the face of such waters . These Rivers as they have their head in Paradise , their spring in Heaven ; so they returne to Heaven againe . This holy water drawne at this spirituall marriage , will Christ turne into Wine indeed , give such the u garments of gladnesse for the spirit of heavinesse . To conclude , how can it be , but a joyfull estate , when a Man is assured his sinnes are forgiven . If wee consider it , in these three things . Hee hath peace with God. Peace of Conscience . Peace with Death . The two latter , are consequences of the first . 1. First , hee hath peace with God , Rom. 5.1 . They report some Fires nothing will quench them but Blood. 'T is true of the wrath of GOD for sinne , nothing but the blood of Christ can appease . It was Rehoboams speech to the Israelites , My little finger shall be heavier than my Fathers Ioines . 'T is true in this sence , for sinne , the least degree of GODS displeasure , is more than all the worlds . A Man without this peace , be he deckt with Jewels , is but like a faire Roome richly hung , but wants a Roofe , who would make choice of it for his lodging . Such is the man be he never so gorgeously appareld , if hee lyes yet open to the revenge of Heaven , whose iniquities are not covered . Let it be the prayse of Italy to be the Garden of the world : It is a Christians happinesse , to be the Garden of God , that the Tree of life is in the midst of him , that God is at peace with him . 2. Hee hath peace of Conscience . The Earth no outward weight can moove , yet the stirring of a few unruly vapours within , will make some parts to quake : There are some men , no outward Crosses can trouble , but the guilt of some secret sinnes within hath made them y tremble . The soule of a wicked man is often like a * troubled Sea , or like the Ship in a storme the Disciples were tossed in , but as soone as CHRIST entred , there was a calme . So as soone as the Conscience is possest of CHRIST , there is peace . Some when they are disquieted in their minds , do as David wished hee could doe ( Psalm . 55.7 . ) When fearefulnesse and horrour overwhelmed him , Oh , that J had wings like a Dove , then would J flie away and be at rest , Goe travell , as if they would out-ride the cry of Conscience which they carry with them . Some send for Musicke , as Saul for a Harper when his evill spirit came upon him . Others deale with their Consciences , that thus arrest them in GODS Name , as some have done with the Serjeant , make him Drunke , and so z escape him . These wayes and the like had this our Brother tryed formerly , but found no sound peace , till he thus turned to CHRIST , the Prince of it . The Marriners in that mighty tempest , rowed hard to get the Ship to land , but no meanes would do , till * Jonas was cast out , and then presently the Sea ceased from her raging , I have beene a witnesse of strong tempests raysed within his Conscience , when he first grew sensible , but after he had a disburdn'd it , and out with those pressing sinnes , in such salt and overflowing teares , in Confession and Repentance , he soone found the fruit of that call of our Saviour . * Come unto mee you that are weary and heavy laden , and J will give you rest . Having like Noahs Dove strayed from the Arke of CHRIST , he found no rest for the feete of his Soule , till he returned to CHRIST againe . 'T is a usuall division of those foure sorts of Consciences , a quiet but not 〈◊〉 good , neyther good nor quiet , 〈◊〉 good , but not a quiet , both good and quiet . The two former he had experience of in his life , the two latter neere his death , the misery of the one , and the happinesse of the other ( which he had so lately exchanged ) how sensibly have I heard him expresse , apprehending in the deepest degree of his humiliation , more true content , than in the height of all his sinnefull pleasures : Chrysostome cals the Conscience b Gods Coine , wherein as the Kings Image is in his , so is Gods instamped in this . And therefore as we give that which is Cesars to Cesar , so he exhorts , to give this which is Gods to GOD : and a c good Conscience before GOD and man , 't is the richest pearle , the most invaluable treasure under Heaven , Saint Pauls glory and joy ( 1 Corinth . 1.12 . Acts 23.1 . ) 3. Thirdly , he hath peace with Death : d a Bee without her sting is more feared then hurtfull : 'T is so with this , once freed from the guilt of sinne , the d sting of it . He that knowes he owes nothing , flies not the approach of the Bayliffe . He that is assured of the blotting out of the hand-writing that was against him needs not to shunne the arrest of death . Be it sudden , yet 't is not untimely to him . What a measure of this Christian valour was found in this our Brother after this spirituall sealing , hath been * manifested before many witnesses , and needs not any repetition here . Only observe what this blessed change in him , had wrought in others , of him . He once wept much by himself in private , when the tongues of men with good cause were open against him in publike ; Now teares of all sorts are shed for him publikely , when he had Comforts within himself secretly . He that was hated at his Condemnation , is lov'd at his Execution . Such as were grieved at his life , are comforted at his Death ▪ He began with his owne teares , he departs with the sobs of others . And I doubt not , but what he sowed in teares , he reapes in joy , what was seal'd here on Earth , is ratified in Heaven . From a Death temporall he is passed to a life eternall : Unto which God of his mercy bring us all , for the merits of his deare Sonne . To whom with the Father and the holy Spirit , be all honour and glory new and evermore , Amen . FINIS . Errata in the Relation . Pag. 4. marg . l 16. r de via . p. 7. l. 19. r. their prisoners . l. 10. r. h●s Throne p. 11. l 8 m. r. lenic p. 23 l. 8 m. r. admisceat p. 29. l. 28. m Nam r. Now. Notes, typically marginal, from the original text Notes for div A27497-e270 a Epist . 31. b Eras . in Ep. ad Arc. Toled . an op . August & Possidō . de vit . August . In ipsâ mensâ potius disputationem quam opulation●m d●lig●bat . c Ibid. Quasi Deus voluerit in Augustino tanquā in una tabulâ vividum quoddam exemplar Episcopi represeatare omnibus virtutum numeru abselutum , &c. d Fred. Spanhemius Professor of Divinity in Geneva ( dubiorum Evangelicorum parte tertia ) in his Epistle Dedicatory , largely P. Bertius in tabul . Geograph . Speaking of Dublin and the Colledge , addes this only , Fameuse pour la presence de Iacobus Vsserius Theologien honime de gran le crudition & piete , & sur tout celebre par ses escrits , natif . de Dublin . Ioan Selden , marmor Arundell in editionis causa , Reverend ss Antistes Jacobus Usserius Archiep Armachanus , vir summâ pieta●e , judicio singulari , usque , ad miraculum doctus , & literis severioribus promovendis natus , &c I● . Casaubonus , Abrah Scultetus , Cambden : with divers others . By which , it is evident , that if some so advanced have miscarried , the fault hath not bin ( as the vulgar apprehends ) in the soyle , but in the seed : Et hisce commemorandis , nos vel utilitati publicae grat ulamur , vel divinae benignitati gratamur . Vt est enim modestiae , non agnoscere laudes , ita gratitudinis , non tacere viros , per quos Deus tanta commoda largitur humano generi . e 1 Cor. 9 16. f 2 Cor. 4.8 . g Egregia virtutis exempla veluti lumen in edito ponenda sunt , ut omnibus praeluceāt , multosq , ad aemulationem accendant . h Mat 5.15 , 16. i Rom. 11.14 . k Lu. 10.37 Notes for div A27497-e1170 a 1 Cor. 11.32 , 33. S. August . brings in God thus saying from Heaven to a penitent sinner . Parcamus huic homini , quia ipse sibi non pepercit , agnescamus , quia ipse agnoscit , conversus est ad puniendum se , convertar & ego ad liberandum . in Psal . 84. b 2 Chro. ●2 . 20 . c Peccavi peccatum grande , turbata est conscientia , sed non perturbabitur , quoniam vulnera Domini recordabor , non despero , quoniam ubi abundaverūt delicta , superabundavit . & gratia . Aug. d Jonah 3 6. Exod. 33-4 . Poenitentes serico & purpura In duti , Christum induere sincerè non possunt . Cypr. Qui Deo appropinquas , non vestiū quaere ornamenta , sed morum . Aug. e The light is sweet , and a pleasant thing it is , for the eyes to see the Sunne , Eccles . 11.7 . The light of the eyes reioyeeth the heart , Prov. 15.30 . f Jer. 15.17 . I sate alone , &c. Lam. 3.28 . He sitteth alone and keepes silence , &c. Zach. 1● . 12 . Every family apart , &c. Peter went out of the company and wept , Luk 22.62 . Quamdiu quis permistus est turbis , & in multitudine fluctuantium volutatur , non vacat Deo , nec potest esse sanctus . Origin . Hom. 8. sup . Levit. Iohannes in Eten●o nutritur , Christum expectat in solitudine . S , Chrysost . compa●es Penitents remaining still amongst company , to trees by the high-way side , whose fruitseldome comes to maturity , therefore ( saith he ) when thou repentest , Recede de iva , & planta te in loco secreto , ut nec mundus tecum ●habeat aliquid commune , nec tu munde , &c. sup . Mat. g 1 Sam. 12 , 16 , &c. i●iunium purgat mentem , subiicit spiritui carnem , cor facit contritum , & humiliatum , conscientiae nebulas disperdit , Aug. in serm . de Jeiun . Poenitentia quasi punientia , quòd poeniten do se punit . Hug. de Myst. Eccles . h Ioh. 19.41 . Ioseph of Aromathea had his Sepulchre in his Garden ; Miser homo quare omni horâ te non disponis , cogita te iam mortuum , quem sis necessitate moriturum , cogita , qualiter oculi vertentutin capite , venae rumpentur , cor scindetur , &c. m In Tribunal mentis ascēde contrate , & reū constitue ante te , noli te ponere pos : te , ne Deus te ponat ante te . Aug. de util . agend pen. n Non dolere quia peccaveris magis Irasci facit Deum , quàm illud peccatum , quod ante perpetraveris . Chrys . in Mas. o Simulata sanctitas est duplex iniquitas . Aug. p See Rom. 2.1 , 2 , 3 , 21 , 27 , 23 q See Amos 1 2. For three transgressions & for foure , &c Frequētet lugens & peccans vix veniam obtinet , nihil prosunt lachrymae , si replicantur peccata , nihil valet veniam poscere , & denuò iterate . Aug. r Poenitentis est contemplati quid ipse sit , quid intra se , quid extra , quid infra , quid supra , quid contra , quid ante , quid postea sic , Chrys . de symbol . ſ Plenissima peccatorum obtinctur ablutio , quando totius Ecclesiae una est oratio , imò duoeum vel trium sanctorum pio consensui omnia quae poposcerint Dominus praestanda promisit , praecipua est ratio utilitatis ubi vigilat cura communis . Leo. t Etsi datum fuisset voluntati , posse state , ne caderet , non tamen re surgere si caderet , non enim tam facile est exire de fov●â quā in eam labi , Po●es à te deficere , sed teipsum reficere non potes , ille reficit , quite fecit , Aug. in Psal . 91. See this subject fully opened , and the ancient doctrine of the Church declared in the now Lord Primates Answers to the Iesuits Challenge of Free-will . u Act. 5.31 . 2 Tim. 3.15 . A quo ho no habet ut sit , apud illum habet ut benè sit , Conversio non homini , sed Deo fit ascribenda . Aug : * Phil. 2.13 . x Zach. 12.10 . y Zach. 13.1 . z Ioh 5.7 . a Neh. 1.11 . b Mat. 11.28 . c Ioh. 7.37 . Rev. 22.17 . d Cum Deus mentem ingreditur , procul dubiò mox poenitentiae gemitus sequatur . Greg. e Iudg. 13.23 . f Necessaria est poenitentia , quae aut aequet erimina aut excedat . Hie. 10. ● . g Quia tui plenus non sum ideo mihi oneti sum . Aug. Conf. h Oratio Deum levit , sed lachryma cogit , oratio sicca , est bonum opus , at quādo per lachrymas irrigatur , est Holocaustū pingue . Greg. in Psal . 20. i Nolite cōtemnere peccata , quia minima , sed timete quia plura ; timenda ruina multitudinis , etsi non magnitudinis , nonne bestiae minutae , si multae , necant , guttae pluviae flumina implent , & domos deiicient . Aug de decem Chordis . Act. 8.22 Pray if the thought of thy heart may be forgiven &c. k Exod. 34.6 . Psal . 103. Jer. 3.12 , 13. l Melius est de misericordiâ Dei rationem reddere quā de austerita te . Chrysost . in Mat. m Saepe quos flamma non torruit , quos ferrum non subdidit , blādimenta flexerunt . Cassicdo . in Psal . 119. n ●n oratione multùm loqui non est semper multùm precari ; hoc enim est fervente cordis intentione pulsare , & plerumque plus gemitibus , quam sermonibus agitur , plus fletu , quam afflatu , Aug : ad Prob. o O quam dura sunt ista mihi quae loquar ; quoniā me psum loquendo ferio Hugo : l●● . de animae . p Iob 42.6 . q I●● . 9.1 . r Petrum ter negantem amatae restitêre lachrymae , non invenio quid dixerit , sed quod flevit amarè ; tu simi it er lachrymis dilueculpâ Amb. sup . Luc. ſ O lachryma humilis , tua potentia , tuū regaum tribunal iudicis non vereris , inimicorum tuorum accusationibus silentium imponis , magis crucias diabolum , quam paena infernalis , vincis invincibilē , ligas omnipotentem , &c. Hieron . in Epist . t Ier. 3.29 . He putteth his mouth in the dust , if so be there may be hope , &c. u Cùm volumus afflictum quempiam ab ettore suspendere , ordo consolationis est , ut studeamus prius maerendo cius luctui concordare ; dolentem non potest consolari , qui non concordat doloti , quia eo ipso quod à moerentis afflictione discrepat , minus ab illo recipitur : Emoliti debet animus , ut afflicto congruat , congruens inhaereat , inhaerens trahat : ferrum ferro non coniungitur , si non utrinque liquetur , &c. Gregor . in Moral . x 2 Cor : 5.19 To us is committed the word of Reconciliation . Vbi Pater-familias est largus , dispensator non debet esse avarus , si Deus benignus , quid sacerdos austerus , Chrys : in Mat. y Nisi à semetipso deficiat , ad eum qui supra se est , non appropinquat , August . z Fit plerūque ut in ipsis piis fletibus gaudii claritas crumpet & mens suspiriis vegetata , ad inspectionem fulgoris intimi convaleseat , Greg : in Mor. a John 6.34 b Psalm 80. ● The bread of tears . Flotus est cibus animae , refectio mentis , Cass : in Psal : c Frequenter mentem ita allevant fletus , refrigerant pectus & moestum consolantur , ut est piis fletibus quaedam flendi volun as , Ambr. d Ki● : 21 27 e Acts 24.25 f Matth : 27.4 g 2 Sam. 18.33 . h Quide peccatorum venia desperet , negat Deum habero charitatem , veritatem , potestatē , charitatē adoptionis , veritatem promissionis , potestatem remissionis , ergo ex Diabolo , Aug. in Enchyrid . cap. 20. i Phil. 2.12 . k 2 Chro. 33.11 , 12. l 1 Coral 1.20 33. As some of the Fathers call the Eucharist , a publik work not a private Masse ; a cōmunion . 1 Cor : 10.16 m 1 Cor. 15.56 n Psalm 37.3 o Sicut post vehementes imbres saepe aeris tranquillitas se quitur , ita & post lachrymarum pluvias mentis serenitas , Chrys : supr : Mat. p John 15.14 q Rom : 8.17 r Rom : 7 4. ſ 1 Iohn 1.3 . t Primordia conversorū blandis refovenda sunt modis , qui sine lenitate erudit , exasperate potius , quā corrigere novit , Isidor de sum bon . cap. 8. It was S. Augustines practise in reproving the worst of mē , ut semper vino severitatis admisceat oleum Jenitatis . Such was his Counsell to an Italian Bishop in Affrick , For reducing his drunken charge to sobriety , Diligenter literis admonuit , ne id faceret acerbiùs obiurgando , sed lenibus monitis paulatim inveterato morbo mederetur , Eras . in Ep. ante Op : Aug●ad Arch : Toled . In the Arke of the Tabernacle , as there was the rod of Aaron , so the pot of Mannah , Virga correctionis , Manna dulce dinis : Vpon which , as that of David Psalm 23. Thy word is a Rod and a Staffe . S. Hierome gives this Counsell to a Minister , Sit discretio virgae quae feriat , sit consolatio baculi quae sufientat : As with one hand hee must smite with the Rod of the Law , so with the other he must support with the staffe of the Gospell . There are three sorts of voyces [ saith a Father ] to be used by a Pastor , Alta , tenuis , dulcis , alta ad surdum , tenuis ad infirmum , dulcis ad morientem . Our Saviour cryes out with a loud voyce to Lazarus in his grave ( John 11.43 . ) he comes with a milde , still voyce to Elias , distressed in a cave , ( 1 Kings 19.12 . ) He proclaimes a sweet name of mercy to Moses , that lay under his hand in the clift of the Rock ( Exod. 33.22 . cap. 34.6 . ) v Beatus cuius vita excelsa , spiritus humilis , excelsa Christiani est patria , humilis via . x Impossibile est ut quis hic ventrem , & in coelo mentem impleat , ut de deliciis trāseat ad delicias , gaudere cum seculo & regnate cum Christo , Hieron : ad Iulian. y Psalm 83.16 . Fill their faces with shame , that they may seeke thy face , O Lord Ezek. 16 63. z Schola crucis , schola lucis : The men of this world are often infoeliciter foelices : Gods children are sometimes foeliciter infoelices ; happy in being unhappy here , August in Psalm 127 a Genesis 19.16 . b Tull : 3. de de na● : deorum : gludio vomicam eius aperuit , quam medici sanare non poterant : Multi enim etiam cum o●esse vellour , prosuerunt , & cum prodesse , obsuerunt . c Esto parvus in oculis tuis , ut sis magna , in oculis Dei , tanto eris apud Deum pret osiot , quanto fueris apud te ▪ ipsum despectior , Chrys , d Mat : 18.6 . e Paternitas est nobis sacramentum , & imago divinae paternitatis , ut discat cor humanum in eo principio , quod videt , quid debeat illi principio , à quo est , & quod non videt , Hugo de sancto victore , l 1. de Sacram cap. 1. Obs : Levis : 19 3 The mother is put in the first place : In matribus id conside●atur , quanta cum solitudine nos in utero geslaverint , quanto ●um dolore pepererint , quanto cum labore infantes aluerim , ●arvulos educaverint , &c. Our Saviour himselfe was subiect ●o his parents , Luc. 2.51 . And tooke a speciall care for his mothers maintenance , John 19.26 , 27. Vpon which S. Hierom excellently . Venerabatur matrem , cuius ipse crat pater , co●ebat nutricium , quem nutriverat . Nam omnis actio Christi , in●●ructio Christiani . f Exaudiri Deum parentum benedictiones ●irca morigeros filios , & contra maledictiones , quas attrahunt ●mmorige●i , plurimum apud iustitiam divinam valere , experi●ntia comprobatum est , exempla sunt penè innumera . g In●umerabilia sunt talia iusta iudicia Dei , quae omnia , si scire ●uisquam velit , quam varia sint & assidua , arenarum numerum , ●em iam desipiens , & montium pondera scrutari potetit , Am●ian . Maced . Hist. l. 14. h Saene oculas lucidissima pass corparts 〈…〉 i● to●ebras ●rahi● , Fran : Pe●●●e caecita●e d●a● 19● , i Prov : 23.31 33. Rom : 13 , 13 , &c. k See it condemned , Gal : 1.10 Iude verse ●6 1 Thes : 2.4 . We are called the salt of the earth ( Mat : 5 1● . ) One glosse●● well , S 〈…〉 ches m●r●●e found , seasoned , not with flattery sweetned : Salt was accepted in every Sacrifice , honey in none : Nō sunt qui m●gis in exen biis esse debeant in hac re quam Principes & Magnates , quibus nunquam deerant Parasiti , Hi sunt Palatini cane , Fabri laudis , figuli fal●itatis , qui ut emungant munera , oleo adula●ionis inungant . Alanus de complauctu naturae . l Nequ●●ia ipsa est sui paena , men● mala conscientiae propriis giratur stim●li● , Chrysost . m Acts 7.51 n Vir iniquus & afflictus conscientia , plus mali patitur , quā ille qui in corpore castigatur & flagris caeditur ; Mens scelerati , habet nescio quos carnifices in ternos , Beroaeldas . o 2 Pet. 2.21 , 12. p Vid : hist : Eccles : Russi● lr o. c 3. Insignam quēdam Phylosophum victum fuisse à Christiano illiterato , in Concil . Nicē q Acts 18. ●6 Cor : 1.27 , 28. q Duos filios habet pater , unus dimittitur , & non corripitur , alter colaphis caeditur , huic eaeso haereditas servatur , ille dimissus , ut faciat quod vult , exhaereditatus est , stultus ille & imprudens , si attendit quid pariatur & non attendit , quid illi servetur . Aug. in Psal . 93 r Psal . 78. Psal 105. Amos 4. ſ 1 Cor. 5.5 . t Age poenitentiam dū sanus es , tum enim securus et , quia poenitentiam , egisti , cùm peccare potuisti ; in extremâ necessitate tuae aegritudinis , peccata te dimiserunt , non tu illa . Aug serm . 36● ▪ Luk. 22.33 . x Mat. 6.3 . Let not thy left hand know what thy right hand doth , &c. i. e. as S. Ambrose thy familiar frinds . Eleemosina parva magnum est opus , majus si latet , qui laudem hominum intuens , dedit fibi , non pauperi dedit , an t si quid dedit , vendidit , non donavit , pretium estilli videri ; non temper tamen culpa est videri , sed velle videri . z Esse humilem , est molle laudari , qui appetit , superbus esse convincitur . Aug. Si verè laudabili● esse cupis , laudes hominum non requiras H●oron . a Psal . 26.6 . b Ps . 86.17 . c 1 Pet : 1.8 . Rom. 15.13 . d Psal . 4.6 . e Est gaudiū quod non datur impiis , sed iis solū , qui te gratis colunt , quorum gaudiū tu ipse es ; & ipse est be●ta vita , gaudere de te prop●er te ▪ Aug. Confess . f Pueritia à puritate Varro . Heb. Bar purus . qui in adolescentia se demant , ut Deo se seciant , praemium Iohannis Baptistae expectant , tales efferunt hostiam viventem , & Deo placentem , & immaculatam , &c. Hug. in lib. de Claust . anim . g Mar. 8.24 . h Luk. 11.13 . k Iubilum dicitur quado ineffabile gaudium mente concipitur , quod nec abscondi possit , nec sermonibus aperiri . Greg. l Rev. 2.17 . m Hominis vultus magnâ hilaritate decoratur , si visceribus sanis , gravamen nullius sentiat laesionis concientiae . n Psa . 42.10 . In the night season , &c. Ps . 77.6 . my song in the night , &c. o M. Robert Glover to his friend Austine . M. Fox , pag. 2555. p Gregory alluding to the grant of Caleo to his daughter [ Judg : 1 , 15 ] In giving her the upper springs and the ne●her , hath this speech : Irriguum inferius accipit anima , cum inferni supplicia flendo pertime seit : Irriguum superius , quum lachrymis regni coelestis deside●io affligit : istae lachrymae vinum & deliciae Angelorum : in illis odor vitae , sapor gratiae , gustus indulgentiae , reconciliationis iucunditas , & serenatae conscientiae suavitas , in Regist . q Doctor Taylor that famous Martyr tooke much comfort in a dayly using the Service booke all the time of his imprisonment , at his entrance he said the Letany to the company there , and at his death commended the Book , as the last token of his love to his deere wife , Master Fox page 1383. The like of Bishop Ridley , see his habit he walked to the stake in , pag. 1605. r Poenitentia non tam in abstinentia eiborū , quā in mortificatione vitiorū consistit Hieronymus . ſ Lachrymae sunt testes naturae , non indices diffidentiae , metus naturae est , cura pietatis Ambr. t John 21.18 u Rev. 3.7 . x Why art thou cast down , O my soule ● &c stil trust in God , &c. * See pa. 19. a 2 Kin. 2.11 . b 1 Cor 4 9. c See Deut. 23.21 . Numb . 30.2 Eccles . 5.4 , 5 , 6. Sunt qaedam quae non vovenies debemus , quaedam etiam quae nisi voverimus , non debemus , sed postquàm ea domino promisimus , necessariò reddere constringimur . Tan●ò miserio : es , si Deo fidem fregeris , quātò beatior si persolveris . Aug. in Ep. ad Arment . & Paulin. d Qui ex balneo calent , citiùs frigescunt , aqua frigidior esse solet , quae prius caluit ; i●a s●eleratiores sunt , qui à piâ viâ ad implam trāstulerant . Erasm . e Malum est nobi● de nobis , quia dimisimus te , dimisi●li nos nobis . Aug. de verb. dom . serm . 4● f Nec aliquid nocet fidelibus negata eorum corporibus sepultura , nec si exhibeatur , aliquid infidelibus prodest , Aug de cura agen : pro mortisis . Quious peccata dimissa non suut , à sacris locis post mortem adjavari non possunt , Aug decivit : Dei , ubicunque saepeliamu●●ō magnitefert , Domini est terra & plenitudo eius , &c. Chrysost . g Mat. 5.19 . h Acts 1. i See 2 Cor. 7. from vers . 8. to 13. k Melius est propter bonos , malos fevere , quàm propter malos bonos contemnere , melius est malis iniusta praestare , quàm bonis subtrahere . Hieron . l Num. 16.22 m 1 King. 24 , 17. n Luk. 16.8 . o Mat. 23.3 . p 1 Cor. 11.1 . q Tantòc ō spectius in se , crimen , &c. Honor Sacerdotalis magna est sublimitas , Ruina , quae de alto est , gravioti casu colliditur . Ambros . de dign . Sacer. r 2 Cor , 1.3 . Notes for div A27497-e10250 a 2 Sam : 3 : 38 b Laushumana non appeti à rectè faciente , sed subsequi debet rectè facientem , ut illi proficiant , qui etiam imitari possūt , Aug. de serm : Domini in monte . c Lauda hominem , sed post mortē , post consummationem , quando nec laudantem adulatio movet , nec laudatum tentat elatio , Ambr. in natali , S. Euseb : d Ibi est laudatio vanitate remota , ubi etiam vi tuperatio erat ab offen , si●ne secura - Aug. e Mat. 21.30 f Rom : 4.7 . g 1 Tim : 1.13 h Acts 3.19 . i Heb : 11.7 veritus . k Vide orat . de vita eius per Greg. presb : & poema eius de vitâ sua scrip ad popul : Cōstātinop . deplorantibus universis mortem corporis , ipse interitum animimetuebat : Mors ex aqua imminens salutem ex aqua Baptismi ātevertēbat . l Luc : 12. ● . m Apud Deum non valet mensura tempori● , sed doloris , nō temporis longitudine , sed affectus sinceritate poenitudo pēsatur . Latro ille in Cruce non eguit prolixitate temporis , intra enim unum momentum totius vitae sceleribus absolutus , praecedit etiam ipsos Apostolos ad Paradisum Chrys . Poenitentia nō ' mensium cursu pensatur , sed profunditate luctus , & lachrymarum , qua homo mortificatur , Isidor : de sum bon . n Mat : 20.6 . o 2 Chron : 33 11 , 12. p Luc : 15.17 , 18. q Mat. 21.25 . r Exod. 3.14 . s Rev : 1.4 , 5. t 2 Cor : 13.14 u 1 Tim : 6.11 2 Tim : 3.17 . x Heb : 13.7 . 2 Tim : 4.5 . y 2 Tim : 2.3 : 4 z Mat : 9 . 3● a John 21.15 16. 1 Pet : 2.25 b Acts 20.28 c 2 Tim 26. d Mat : 4.19 e 1 Thes : 2.7 f 1 Cor : ● . 15 . g Gall. 4.19 h 1 Cor : 4.1 . i Mat : 5.13 , ●4 k 1 Cor : 4 1. 1 Tim : 5.17 . l 2 Cor : 5 ●0 m Rev : 1.20 n Rev : 22 19 o 2 Cor : 6.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Verse before the Text q Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 2 Cor. 4.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often in Scripture taken for such an officer , who hath authority to commit one to prison , Mat 5 . ●5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And such is our Office spiritually , by excommunication , so to commit incorrigible sinners , till they repent , 2 Corinth . 10.6 . Wee have in a readinesse vengeance to execute , &c. r 2 Corinth . 8 . 2● . To be Christi Vicarius is not Antichristian , but to claime a title of generalis Episcopus , vicarius Domini est ▪ Ambr Comment , in Epist : Cor. cap. 11. * O verè sal terrae ! quo precordia nostra ne possint seculi vanescere errore condiuntur . O lucerna ! dignè sapta Candelabrum Ecclesiae p●fita , quae latè Catholicis orbibus lucem effandens , &c. Paul : ad Aug : Epist. 31. ſ Rom : 9.4 . t Hag : 7.9 . u 2 Chron. 22 11. x 1 King. 18.7 . y 2 King. 13.17 . z Hebr. 7.22 . See 1 Cor. 3.7.8 , 9 , 10. vers . a 1 Cor. 3.7 , 8 , 9 , 10. b Gal : 4.13 . c 1 Thes : 5.12 d Nihil est in hoc saeculo excellentius sacerdotibus , sublimius Episcopis , si nomen congruat actioni , & actio respondeat nomini . Si non nomen inane , & crimen immane . Ambide dignitate sacerdot . e 1 Cor : 4 13. f Asts 18.3 , g Jer : 18.18 , h See the demands in the book of Ordination , to Deacons , Priests & Bishops , a serious considetion . i 1 Cor : 9.2 . If I am not an Apostle to others , yet doubtlesse I am to you , for the seale of my Apostleship are you in the Lord : k Heb : 5.4 : l Rom : 10 15. m Jer : 23 , 21 n Mat : 20.7 . o John 10.1 p Chemnit . de Ecclesiâ . De Origine dicunt , cum sine vocatione se ingessisse in officium docendi , inde factum est , quod in ●ot errores est prolapsus . r Mal : 3 , 8 , 9. ſ Pet : Lūbard sent : libr : 3. t Secunda secundae qu. ●9 . art : 3. u Proximum sacrilegio crimen est quod laesae Maiestatis dicitur , Leg : 1 digest : ad leg : Jul. x Rom : 2.22 . y Mat : ●7 . 27 z Card. Woolser . a 2 Tim. 2.4 . See what is promised at ordination , and consecration , viz. To lay aside the study of the world and such like cares , &c. b Non omnium Epistolis respondeba● , nisi si quid tractarent ad Religionis pertinens negotium , Et si rogatus à nonnullis , in temporalibu● causi , Epist●las dabat , hanc suā à melioribus rebus occupatione●● , tanquam angariam deputabat , & illis dispositis , tanquā â rebus mordacibus , & molestis , animi recursum ad interiora mortis , & superiora faciebat , suavem semper habens de ijs quae Dei sunt ●●ocutionem , vel collocutionem Possido , de vitá August . c Vbi aliquid suspicabitur exoriturum litis , saepè totam causam cesserit adversario , pro magno lucro ducens , si qui etem animi rei dispendio redemis●et . Erasm in Epist. ad Arch. Tol. aut op . August . Haec non eò commemoro , quod existimem horum temporum Episcopos ad hanc imaginem compellendos , sed ut , declarem quaetopere sanctissimi huius praesulis animus abhorruerit à solitis i●iba ● . Ibid. d Zach. 11.17 e Heb. 12.25 . f 1 Sam. 3.10 . g N●n est minas verbum Dei , quam corpus Christi , & ideo non minus reus qui verbum Dei negligenter audiverit , quā ille qui corpus Christi in terram negligentiâ suà cadere permisit . Aug. h Num. 23.18 i Iudg. 2.20 k Heb 12.38 . l Frustra praecepta Dei custodiuntur memoriâ , si non custodiuntur & vitâ . August . in Psal . 11● . m Quaerit anima verbum , cui cōsentit ad correctionē , cui imitetur ad virtutem , quo reformetur ad sapientiam , cui conformetur ad decorum , cui maritetur ad foecunditatem , &c. n 2 Cor. 5 ▪ ●0 . o Joh. 1● , 9 , 50. p Act. 28.19 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , t Censemus eos qui Apostolorum siguram tenēt praedicare , Gregor . * R●vel : ● . 2 . u Apud nos Apostolorū locum tenēt Episcopi , Hieron : Epist . ad Marcel : contra Mon● . x Vers . 2 Potissima functio praesulum , Erasm . y Praedicatio est actus principaliffimus Episcopi & proprius . z Miles , Vinitor , Pastor , Bos , triturator , Arator , Seminator , Architectus , a Augustino Presbytero , potestatem dedit Valerius Episcopus coram se in Ecclesia Evangelium praedicandi , & frequentissimè tractandi , contra usum & consuetudinem Africanarum Ecclesiarum , unde ei ( viz. Valerio ) nonnulli Episcop● detra●●bant , Possida : de vitâ Aug. b Et postea occurrente & volante huiusmodi fama & bono precedente exemplo , accepta ab Episcopis potestate , Presbyteri nonnulli , coram , Episcopis , populis tractare coeperun● verbum Dei , Ib. See a differēce betweē a Bishop & a Presbyter . c Gaudeat Episcopus iudicio suo , cum tales Christo elegerit sacerd●te● , Hier : de vita Clerient : ad Nep●t . d Pessimae consuetodinis est in quibusdam Ecclesiis , tacere Presbyteros , & praesentibus Episcopis non loui , Ibid. e Atque Episcopatu suscepto multo instantius ac ferventius , malore authoritate , non adhuc in una tantum regione , sed ubicunque rogatus , venisset , verbum falutis aeternae , alacriter , & sua●iter , pullulante atque crescente Domini Ecclesia , praedicabat . Paratus semper reddere poscentibus rationem de fide , &c. Possido : de vitâ Augustin . f In qua urbe ( viz. Mediolan ) tum Episcopatū administrabat e●imius Ambrosius , verbi Dei Praedicator frequentissimas , cuiusdis putationibus Augustinus adstans in populo , sensim & paulatim conversus fuit , Ibid. g Ep●scopi proptiū munus esse docere populū ; eff●gere non possumus officium docēdi , quod nobis refugientibus imposuit necessitudo , Ambros : ●fficior : lib : 1. h Episcopum necesse est in singulos dies sementem sacere , ut ipsa saltem assuetudine doctrinae , sermonem auditorum animi retinere possunt , Chrysost . de sacerd : lib. 6. i Episcopus imitetur Mosen , imitetur & Aaron , quid enim dicitur de iis , quod non discedunt à Tabernaculo Domini . Duo sunt Pontificis opera , aut à Deo d●scat legendo , aut populum Dei docet ▪ praedicando , Hier. in Levit. k Matth : 4. verse 18 , 21. l Quomodo mercedē obsequimur , & tamē operarii nequaquā sumusfructus Ecclesiae in quotidiano stipendio percipimus , & pro Ecclesia in praedicatione non laboramus . Pensemus quid est sine labore percipire mercodem laboris , Hieronym m 2 Cor. 11.28 n Acts. 19.9 . Cap. 9.22 , Cap. 8.18 . o Tanta ab illo dictata & edita sunt , tantaque in Ecclesia disputata , adversus diversos Haereticos , conscripta , ex canonicis libils exposita , utea omnia vix qu●squam studioforum nosse , & pertegere posset . Possid : in vitd August . p Jud. 9.9 , 11 q Ye are the Lords Messengers , Watchmen , Pastours , Stewards , to teach , to premonish , to feed , to provide for the Lords family . See book of ordination , in the exhort . r Be thou a faithfull dispenser of the word and Sacraments . * John 21.15 s That hee may have grace to be evermore ready , to spread abroad the Gospell , and as a faithfull servant to ▪ give Gods family their meat in due season . See booke of consecratiō . t Gal : 6.7 . u Eccles : 11.6 , x Heb. 5.13 . See Ambr. upon this place for the necessity of Catechizing z Acts 15.28 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 2 Tim. 2.14 , 16. Titus 3.8 . d Acts 20.31 e 2 Pet , 1.12 , f 1 Cor. 3.10 . g 1 Cor. 9.22 . h 1 Tim. 5.17 i Luke 10.7 k 1 Thes . 5 13 l 2 Tim. 2.15 . * Mat. 12 43 * Verbi Dei praecones dicuntur nubes , qui non secus , ae per quasdam nubes , spiritualem irrigationem hominibus Deus offert . Chrys . in Psal . 107. m Non vi , nō armis , non carceribus , sed solo gladio spiritus , quod est verbum Dei , tor victorias , tor triumphos paravit Ecclesiae Christi . Possidon . n Zach. 4 , 10. o Libenter nos praedicare , & gratanter opus Dei facere manifestum est . Sed vi demus plures è fr●●ribus pig●ius ad Ecclesiam convenire : inviti loquimur , & tamen tacere n●n possumus , Ambros . serm - 1 , de grano Sinapis . p Oh quam pu●end●m , si delectat labor , ut fera capiatur , & non ut ani●a capiatu● ! Onerosi non sunt lab●●es amantum , nam in eo quod labor amatur , non labor atur . Aug , de bon . vidui● . q Act. 20 , 10. r Docebat ille privatim in domo , & publicè in Ecclesiâ , sacram lectionem adhibebat mensae , unde de quadam frugiserâ Cōmentabatur & compertis terū opportunitatibus , divinae legis partes eis inculcabat , & ut speculator Domini , admonebat , praedicans opportunè , importunè arguens , &c. Et praecipuè operam dans eos instruere qui essent ico●ei alios docere . Possidon . ſ 2 Tim : 2.25 Iam : 3.13 . t Pro : 25.11.22 〈…〉 u 2 Tim : ● . 14 . x Titus 5. ● . y 1 Tim. 4.16 . z 1 Tim. 4.15 . a Rom. 12.7 , 8. b Luk. 1.11 . c Cap. 2.8 . d Mat. 4.18 . e Gen. 49.4 . f Isa . 41.18 . g Iam. 1.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Ps . ●2 . 2 . Heb. a heart and a heart . i Gal. 2.18 . k 2 Cor 1.7 , 18 , 19. Vpon which S. Ambrose id est non aliud agit quā scit agendū , sic praedicatores , non aliud faciant quam sciant , ut solent adulatores , ne homines of sendant . l Ps . 92.14 , 15. m Ps . 148.12 . n Joel 2.28 . Acts 2.27 . o Re. 1● . 7 . p Verbum Dei usue ad suam ipsam extremam aegritudinem , alacriter , & sortiter , sanâ mente , sanoque consili● in Ecclesià praedicavit ; & vixit annis septuaginta sex , Possidon . q Num : 8.26 r 1 Tim : 4.23 ſ Mat : 13.52 . t See Chrys . in Hom. 31.40 . v Ioh. 21.3 , 6. x Mar. 4.27 . 〈…〉 ●don y Ioh. 5.4 . z Ioh. 4.38 . a 1 Cor : 3.6 - b Sit praedicator prius orator , quam doctor , magis prodesse populum pietare orationum , quà facultate oratoris . Aug. de doctrin . Christ . lib. 4. Aperio● tuum , sed prius ut aperiatur implora , Hier - c Rev : 2 : 10 d Ephes : 1.18 e Phil : 1.9 . f Si Pastor qui lumen sit fidei , caeteris sit occaecatior , quantae in populo essent tenebrae peccatorum , Hier : in 6 : Mat : g Isa 56.10 , 11 h 1 Tim : 5.22 i Qui ordināt indignos iisdē subiacēt poenis , quibus illi qui indigni sunt ordinati , si dicunt , se eos ignorasse , ideo gravius crimen efficitur , quoniā promoverūt , quem ignorabant , ista excusatio , fiat accusatio Chrysost : in 1 Tim : 5. k Zach : 11.17 m Psal : 115.5 , 7 , 8. n Pastorale magisteriū , est Ars artium & regimen animarum . Hier. o Isa 50.4 . p 1 Cor : 3.8 . q Luke 3.23 Cap : 2.42 . r Redemptor noster , cum sit coeli Conditor , Angelorum doctor ante tricēnale tempus in terrâ noluit doctor fieri hominū perfectae vitae gratiam , non nisi in perfecta aetate praedicavit , Gregor : super Ezek : ho : 2. ſ Cur te facis pastorem , cū sis ovis , cur capur esse contendis cū pes existis , cur exercitū ducere quaeris , cum inter milites adhuc censearis , Ibid. t Apes illa sapiens cum aeris motus suspectos habet , lapillis saepè sublatis per inania se librat nubila nè leve alarū remigium praecipitent flabra ventorum , Ambr : de Virg : lib : 3 u 1 Cor : 14. ● x 1 Cor : 2.1 . Vpon which S. Ambrose speaks much against that : Vbi non ratio , nō virtus , sed verborū quaeritur cōpositio . y 2 Cor : 2.17 z Deut : 22.9 , a Qui parvis loquitur sublimia , curat magis se ostēdere , quā auditoribus prodesse . Greg : in Moral . b 1 Pet. 2.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Mat : 13.47 d Amos 8.9 e 1 Kings 6.7 * Exo : 20 , 25 f 1 Cor : 14 ▪ 25 g S. August : Of Homer : dulcissimè vanus Confes . h Lachrymae auditorū laudes tuae sunt , docēte te in Ecclesiâ gemitus suscitetur , ille est Doctor Ecclesiasticus , qui lachrymas non risum movet , Hieron : ad nepot . i Quomodo potest praeses Ecclesiae offerre malum de medi● ejus , qui in delictum simile corruit . Antiquâ libertate peccantem corripere potest , cum tacitus ille sibi respondet , eadem se admisisse , quae corripit : Hier : in Epist : ad Tit. k Qui verba Deiloquitur , ex vitâ suā colligar , quid & qualiter dicat , ille loqui veraciter novit , qui prius benefacere didicit , Greg : sup : Evāg . Sermo non habet dulcedinem , cum vita reprobare-mordet conscientiā , Id : Qui maledictus est , quomodo potest benedicere cū in Christi corpore non sunt , quomodo popu●o postunt Christi corpus tradere ▪ Idē : Cuius vita despicitur , eius doctrina contemnatur Hier ▪ l 1 Tim : 4.12 . Tit : 2.7 1 Pet : 5.3 . Tanta debet esse conversatio Pontificis , ●tomnis metus & egressus & universa eius opera sint exemplaria , & quicquid agat , quicquid loquitur , doctrina fit populorū , Hieron . m Episcopus ut cūctos inspicias , sic cunctorii oculi in illum respiciunt . Nulli iamiā illicitum esse videatur , quod ab Episcopo quasi licitum perpetratur . Ergo quia ita est , cur te velut tetrum speculum universorum oculis demonstias , ut non possent obscuritate tua se comptius exornare , Ambr. de degnit sacerdot . n Si oculus nequam est , totum corpus tuum tenebi osum est , id est , si Episcopus qui videbatur Corperi subdito lucem praebere obnubilatur nequitiae caecitate , quid facient caetera membra , quibus lux adempta est ocu●orum , Amb. ibid. * Tit. 1.6 . 1 Tim 3.7 . Phil. ● . 8 . Augustinus parum esse iudicaret Episcopi pudicitiam esse integram , nisi & famam haberet illibatam , nec satis , si suam u●ins famam à sinist●is i●moribus praestitisset , nisi clericos etiam haberet in egri nominis , Erasm : de vitâ August . o Lux gregis , flamma pastoris , Hieros p Rom. 13.12 q Sic praedicatores antequam alies movent , se pri●s in sanctis actionibus exercēt , se prius excutiant , & tunc alios sollicitos reidunt , prius sua puniri fieribus curant , & tūc quae ●iiorum sunt punieda d●nunciant . Gregor . r 1 Cor. 11.1 . ſ Si benè docueris & benè ●ixeris , omnium iudex es : si benè docueris & malè vixeris , tui solius . Priore inst●uis populum quomodo debet vivere , postetiore Deum , quomodo debet te cōdemnare , Hier. t 1 Cor : 9 . ● ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ●st , disap●oved , as c. 〈◊〉 . 19 , &c. opponitur probo , sicut pecun●am , prob●●● v●camu● mini . u è adulterin●m . Bez● . 1● . Tim : ● , 6 x Quia debet rationē reddere de propriis & alienis , Tho. Aquin. y Non temerè dico , sed ut affectus sum , & sentio , non arbitr●r inter sacerdo●es mult●s esse qui salvisiāt , sed multos esse qui per cant , g●orificemur ali quando apud homines & tamen 〈◊〉 d●mar ap●d De●m quia cul●●●que mul●●m ●atur , multum quan●●m no to , & non solum reddituri sint rationem suor●m d● 〈◊〉 , ●um , sed & aliorum , Chrysostom . 3. homil●n Act. Apost ▪ & 〈◊〉 ●i●erdot . lib 6. z Epist . 14 8. ad V●l●r . & Possi●ion in v●●● August . a Vt nihil Episcopo excellentius , sic nihil mis●ibilius , si de sanctâ vitâ periclitetur , si facerdos in crin●●e ●peatur . de dignit . sacerd b Grancis dignitas sacerdotum , ●ed & grandis ruina , si peccant , non est tanti genuii ex●elsa tennisse , quam moeroris de sublimioribas corruisse . ●ieron . c Lev. 4.3 . It exceeded those of the common sort , vers . 28 the rulers , 23 equall with the whole Congregation , vers , 13 d Mark 6. ●0 e 1 Tim. 4.12 Tit. 2.15 . f 1 John 2.16 g Tribus gradibus ad peccatum pe●venitur , in corde , in facto , in consuetudine , tanquamtres mortes , una quasi in dōo , altera quasi prolata extra portum , tertia quasi in sepulchro iam putresceus , Quae tria gene●a mortuorum Dominum suscitasse , quisquis Evangelium legit , agnoscit , August : sermon : in Mont. h Mar. 5.41 . i Lu. 7.14 . k John 11.44 * Lu. 15. * John 11.10 l Rev : 12.4 m Satan peccat Deo reprobante , ego Deo revocanto , ille obduraturad punientem , ego ad blandientem , ille peccat cōtra non requirentem se , ego contra morientem● pro me , ecce cuius imaginem horrebam , horrorem in multis aspiciome horribiliorē , Anselm . in lib. de casu Diaboli . * Mat. 11.5 . n 2 Kin. 4.3 . ç o Lu. 22.61 . p Nisi intus sit qui doceat Doctoris , lingua in vacuum laborat , Hieron . q Pro. 20 27. * Jsa 50.20 . Chap. 58 8. r Iud : 4.17 . ſ Gen : 21.17 . t Job 15.5 . * Pro. 24.20 ▪ u Esther 5.13 . x 1 Sam. 25 ▪ 37. y Prov. 10.22 z 2 Cor. 6.10 a Psal . 119.22 . b Ioh 6.44 . c Chap. 8 36. d 2 Cor. 3.17 * See the Relation , pag 7. e Pro. 5.22 . f 2 Tim. 2.26 . g Ps . 124.6 . h Quid est peccatum , si cum Domini misericordia conferatur , tela araneae ventus flat , & disr●mpitur . Deus vult , & peccatum dissol●itur . Chrys . in Psal . 5. i 1 Tim : 1.16 k Mar. 16 9. l 1 Cor. 15.5 . m Mar. 16.7 . Fidelior factus est Petrus , postquā fidem se perdidisse deflevit , atque ideo majorem gratiam reperitquam amifit ●mb . in serm , de vincul . n In inchoatione conversionis , inveniuntur blandimenta dulcedinis , vitam uniuscuiusque conversi , inchoatio blada permulcet Greg. 14 Moral . o Ex Egypto Israelitis exeuntibus à vicino bello per viam terrae Philistim subtrahuntur , & tranquilitas ostenditur , ne in ipsa teneretudi● ne tu●bari , &c. Sic prius suavitatem sentiunt cōversi , pacis quiete nutriuntur , &c , idem Greg. p Ad videndum lumen internae bonitatis , pollutâ dudum conscientiâ lachrvmis , debet baptizari , quo uberiùs culpa fletur , eo altius agnitio veritatis attingitur , Gregor . in Moral . r Amatitudinem radicis dulcedo po●i compensa● . Pericula maris spe lucri delectant , Dodorem medicinae , spes salutis mitigar , Hier. in Mas. ſ 1 King. 18.34 : t Gen. 1.2 . u Isa . 61.3 . y Conscientia peccati est formidinis mater . Ch●yso●t . Nalla paena gravior paenâ malae cōscientiae . * Isa 57 . 2● . z Time te ipsum , alium enim potes fugere , te autem nunquam , fal●● potun farra , conscientia nunquam . * Ionas 1.15 . a Conscientia est cordis scientia , est Codex animi , in quo quotidiana peccata conscribuntur . * Mat. 11.23 : b Numisma Dei conscientia , in solidis Caesar videtur , in conscientia Deus agnoscitur , Chrys . c Consciētia bona est tēpl●m Salomonis , ager benedictionis , hortus deliciarum , auteum declinatorium , arca soederis , Thesaurus Regis , aula Dei , habitaculum Spiritus , gaudium Angelorum . Hugo de animâ . d 1 Cor. 15.56 . d 1 Cor. 15.56 * See the Relation , p 67 , 68. 
A27048	----	A treatise of death, the last enemy to be destroyed shewing wherein its enmity consisteth and how it is destroyed : part of it was preached at the funerals [sic] of Elizabeth, the late wife of Mr. Joseph Baker ... / by Rich. Baxter ; with some few passages of the life of the said Mrs. Baker observed. Baxter, Richard, 1615-1691. 1660 Approx. 266 KB of XML-encoded text transcribed from 162 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A27048 Wing B1425 ESTC R18115 12395485 ocm 12395485 61147 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27048) Transcribed from: (Early English Books Online ; image set 61147) Images scanned from microfilm: (Early English books, 1641-1700 ; 270:1) A treatise of death, the last enemy to be destroyed shewing wherein its enmity consisteth and how it is destroyed : part of it was preached at the funerals [sic] of Elizabeth, the late wife of Mr. Joseph Baker ... / by Rich. Baxter ; with some few passages of the life of the said Mrs. Baker observed. Baxter, Richard, 1615-1691. [2], 49, [7], 250, [15] p. Printed by R.W. for Nev. Simmons ... and are to be sold by him ... and by Tho. Johnson ..., London : 1660. Errata on p. [7] at end of section 1. Advertisements on p. [3]-[14] at end of section 2. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baker, Elizabeth, 1634-1659. Death -- Sermons. Funeral sermons. Sermons, English. 2005-07 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-05 Ali Jakobson Sampled and proofread 2006-05 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A Treatise of DEATH ; The last ENEMY to be Destroyed . Shewing wherein its Enmity consisteth , and how it is destroyed . Part of it was preached at the Funerals of Elizabeth the late Wife of Mr. Joseph Baker , Pastor of the Church at Saint Andrews in Worcester . By Rich. Baxter . With some few passages of the life of the said Mrs. Baker , observed . Psal 15.4 . In whose eyes a vile person is contemned : but he honoureth them that fear the Lord. ] 1 Cor. 15 ▪ 55 , 56 , 57. O death , where is thy sting ! O grave , where is thy victory ? The sting of Death is sin ; and the strength of sin is the Law. But thanks be to God which giveth us the victory , through our Lord J●sus Christ . ] Lond●n Printed by R.W. for Nev Simmons Book-sel●er in Kederminster , and are to be sold by him there , and by Tho. Johnson at the Golden Key in Pauls Church-yard . 1660. at 1● . bound . To the Worshipfull the Major , Aldermen and Sheriff of the City of Worcester , with the rest of the Inhabitants , especially those of the Parishes of Andrews and Hellens . Worshipfull , and the rest Beloved , THE chief part of this following Discourse , being preached among you , and that upon an occasion which you are obliged to consider , ( Isa . 57.1 . ) being called to publish it , I thought it meet to direct it first to your hands , and to take this opportunity , plainly and seriously to exhort you in some matte●s that your present and everlasting peace is much concerned in . Credible fame reporteth you to be a people not all of one mind , or temper in the matters of God : but that 1. Some of you are Godly , Sober and Peaceable : 2. Some well-meaning and zealous , but addicted to divisions : 3. Some Papists : 4. Some Hiders , seduced by your late deceased neighbour Clement Writer , ( to whom the Quakers do approach in many opinions . ) 5. And too many prophane and obstinate persons , that are heartily and seriously of no Religion , but take occasion from the divisions of the rest , to despise or neglect the Ordinances of God , and joyn themselves to no Assemblies . 1. To the first sort ( having least need of my exhortation , ) I say no more , but , As you have received Christ Jesus the Lord , so walk ye in him : rooted and built up in him , and stablished in the faith , as ye have been taught , abounding therein with thanskgiving : and beware lest any man spoil you by deceit , &c. ] Col. 2.6 , 7 , 8. Walk as a chosen g●neration , a royal Priest-hood , a holy Nation , a peculiar People , to shew forth the praises of him that hath called you out of darkness into his marvellous light ; having your conversation honest among the ungodly , that whereas they are apt to speak against you as evil doers , they may by your good works which they shall behold , glorifie God in the day of visitation : For so is the will of God , that with well doing you may put to silence the ignorance of foolish men , 1 Pet. 2.9 , 11 , 12 , 15. Your labour and patience is known to the Lord ; and how ye cannot bear them which are evil , but have tried them which say they speak from the Lord , and are Apostles , and are not , and have found them lyars ; even the woman Jezabel , that is suffered to teach and seduce the people , calling her self a Prophetess , who shall be cast into a bed of tribulation , and all that commit adultery with her , except they repent ; and her children shall be killed with death ; and all the Churches shall know that Christ is he which searcheth the reins and hearts ; and will give to every one according to their work . As for your selves , we put upon you no other burden , but that which you have already , Hold fast till the Lord come , Rev. 2. Be watchfull , that ye fall not from your first Love : and if any have declined and grown remiss , remember how you have received and heard , and hold fast , and repent , and strengthen the things that remain , which are ready to die , lest your Candlestick should be removed , Rev. 3.2 , 3 , &c. ] And beware lest ye also being led away with the error of the wicked , fall from your own stedfastness ; but grow in grace , and in the knowledge of our Lord and Saviour Jesus Christ , 2 Pet. 3.17 , 18. And I beseech you brethren , do all things without murmurings and disputings , that ye may be blameless , and harmless , the Sons of God without rebuke , and in the midst of a crooked and perverse Nation , among whom you ( and your brethren ) shine as lights in the world , Phil. 2.14 , 15. And if in weldoing yo● suffer , think it not strange , but rejoyce that ye are partakers of the sufferings of Christ , that when his glory shall be revealed , ye may be glad also with exceeding joy : If ye be reproached for the name of Christ , ye are happy , for the Spirit of glory and of God resteth upon you , being glorified on your part , while he is evill spoken of on theirs , 1 Pet. 4.12 , 13 , 14. 2. To the second sort ( inclinable to divisions ) let me tender the Counsell of the holy Ghost , Jam. 3.1 . My brethren , be not many Masters ( or Teachers ) knowing that ye shall receive the greater condemnation . The wisdom that is from above , is first pure , and then peaceable , gentle and easie to be intreated , full of mercy and good fruits , without partiality , and without hypocrisie : And the fruit of Righteousness is sown in peace , of them that make peace . Who then is the wise and knowing man amongst you ? Let him shew out of a good conversation , his works with meekness of wisdom : But if ye have bitter envying and strife in your hearts , glory not ; and lye not against the truth : This wisdom descendeth not from above , but is earthly , sensuall , devilish : For where envying and strife is , there is confusion , and every evil work . ] Look on those Assemblies , where the people professing the fear of God , are of one heart and mind , and walk together in Love and holy Order , and people give due honour and obedience to their faithfull Guides ; and compare them with the Congregations where professors are self-conceited , unruly , proud , and addicted to ostentation of themselves , and to divisions ; and see which is likest to the Primitive pattern , and in which it is that the power of godliness prospereth best , and the beauty of Religion most appears , and Christians walk as Christians indeed . If pride had not brought the heavy judgement of infatuation or insensibility on many , the too clear discoveries of the fruits of divisions in the numerous and sad experiences of this age , would have caused them to be abhorred as odious and destructive , by those that now think they do but transcend their lower brethren in holiness and zeal . [ I beseech you therefore brethren , by the name of the Lord Jesus Christ , that you all speak the same thing , and that there be no divisions among you , but that you be perfectly joyned together in the same mind , and in the same judgement , 1 Cor. 1.10 . ] The God of patience and consolation grant you to be like minded one towards another , according to Christ Jesus ; that ye may with one mind and one mouth glorifie God , ] Rom. 15.5 , 6. And I beseech you brethren , to know them which labour among you , and are over you in the Lord , and admonish you : And esteem them very highly in love for their works sake , and be at peace among your selves , 1. Thes . 5.12 , 13. And mark those that cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them , Rom. 16.17 . And if there be any consolation in Christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfill ye our joy , that ye may be like minded , having the same love , being of one accord , of one mind : Let nothing be done through strife or vain glory , but in lowliness of mind , let each esteem other better then themselves . Look not every man on his own things , ( his own gifts and graces ) but every man also on the things ( the graces and gifts ) of others ; Let this mind be in you which was in Christ Jesus ; who being in the form of God , thought it not robbery to be equall with God ; but made himself of no reputation ( or , emptied himself of all worldly glory : as Isa . 53.2 , 3 , 4. as if he had had no form or comeliness , and no beauty to the eye for which we should desire him : but was despised and rejected of men , and not esteemed , ) Phil. 2.1 , 2 , 3 , 4 , 5 , 6 , 7. It is not ( as you imagine ) your extraordinary Knowledge , Zeal and Holiness , that inclineth you to divisions ; and to censuring of your brethren ; but it is Pride , and Ignorance , and want of Love : and if you grow to any ripeness in Knowledge , Humility , Self-denyall and Charity , you will bewail your dividing inclinations and courses , and reckon them among the greater and grievous of your sins , and cry out against them as much as your more charitable and experienced brethren do . 3. To the third sort , ( the Papist ) I shall say nothing here , because I cannot expect they should read it and consider it : and because we are so far disagreed in our Principles that we cannot treat with them on those rationall terms as we may do with the rest of the inhabitants of the world , whether Christians , Infidels or Heathens . As long as they build their faith and salvation on the supposition that the eyes , and taste , and feeling of all the sound men in the world , are deceived in judging of Bread and Wine ; and as long as they deny the certain experience of true believers ( telling us that we are void of Charity and unjustified , because we are not of their Church , ) and as long as they fly from the judgement and Tradition of the ancient and the present Church ( unless their small part may be taken for the whole , or the major Vote , ) and as long as they reject our appeal to the holy Scriptures , I know not well what we can say to them , which we can expect they should regard , any more then musick is regarded by the deaf , or light by the blind , or argument by the distracted . If they had the moderation and charity impartially to peruse our writings , I durst confidently promise the recovery of multitudes of them , by the three writings which I have already published , and the more that others have said against them . 4. And for the fourth sort , ( the Hiders , and the Quakers ) I have said enough to them already ( in my Book against Infidelity , and those against Popery and Quakers : ) but in vain to those that have sinned unto death . 5. It is the fifth sort therefore that I shall chiefly address my speech to ; who , I fear , are not the smallest part . It is an astonishing consideration to men that are awake , to observe the unreasonableness and stupidity of the ignorant , careless , sensual part of men ; How little they Love or Fear the God , whom their tongues confess ; How little they value , or mind , or seek the everlasting glory , which they take on them to believe ; How little they fear and shun those flames which must feed for ever on the impenitent and unholy ; How little they care or labour for their immortall souls , as if they were of the Religion of their beasts : How bitterly many of them hate the holy wayes commanded by the Lord : while yet they pretend to be themselves his Servants , and to take the Scriptures to be his word : How sottishly and contemptuously they neglect and slight the Holiness without which there is no salvation ; Heb. 12.14 . How eagerly they desire and seek the pleasing of their flesh , and the matters of this transitory life , while they call them vanity and vexation ; How madly they will fall out with their own salvation , and from the errors and sins of hypocrites or others , will pick quarrels against the Doctrine , and Ordinances , and wayes of God ; as if other mens faults should be exceeded by you , while you pretend to loath them . If it be a sin to crack our faith by some particular error , what is it to dash it all to pieces ? If it be odious in your eyes , to deny some particular Ordinance of God , what is it to neglect or prophane them all ? If it be their sin that quarrel in the way to heaven , and walk not in company as love requireth them ; what is it in you to run towards hell , and turn your backs on the holy Laws and wayes of God ? If it be so lamentable to the Nation and themselves , that so many have faln into schism and disorder ; what is it then that so many are ungodly , sensual and worldly , and have no true Religion at all , in sincerity , life and power ? Ungodliness is all Heresie transcendently in the lump , and that in practice . A man that is so foolish as to plead that Arsenick is better then bread , may yet live himself if he do not take it : but so cannot he that eateth it instead of bread . Hereticks only in speculation may be saved : but practicall hereticks cannot . You think it haynous to deny with the mouth that there is a God , who made us , and is our only Lord and Happiness ( and so it is . ) And is it not haynous then to deny him with the heart and life ; and to deny him the love and obedience that is properly due to God ? It is odious Idolatry to bow to a creature as to God ; and is it not odious to love , and honour , and obey a creature before him , and to seek it more eagerly , and mind it more seriously then God ? If it be damnable Infidelity to deny Christ to be the Redeemer , it is not much less to turn away from him , and make light of him and refuse his grace , while you seem to honour him . If it be damnable blasphemy to deny the Holy Ghost ; what is it to resist and refuse him when he would ●anctifie you , and perhaps to make a scorn of holiness ? If ●t be Heresie to deny the holy Catholick Church , and the Communion of Saints ; what is it to hate the Holy members of the Church , and to avoid , if not deride , the Communion of Saints ? Be not deceived , God is not mocked : A mock-Religion , and the name of Christianity will never save you . Do you know how near you are to judgement , and will you fearlesly thus heap up wrath , and lay in fewell for the everlasting flames ? Do you know how speedily you shall wish in the bitterness of your souls , that you had heard , and prayed , and laboured as for your lives , and redeemed your time , and obeyed your Teachers ; and yet will you now stand loytering , and quarrelling , and jeasting , and dallying in the matters of salvation ? ●nd will you live as if you had nothing but the world to mind , when you are even ready to step into the endless world ? O Sirs , do you know what you are doing ? You are abusing the living God , and wronging the Lord Jesus , and trampling upon that mercy which would comfort you in your extremity , a drop of which you would then be glad of : You are grieving your poor Friends , and Teachers , and preparing for your endless grief . A●as , what should a faithfull Minister do , for the saving of your souls ? He seeth you befooled in your security , and carelesly passing on towards Hell , and cannot help it : He sees you posting to your misery , where you will be out of the reach of all our exhortations , and where mercy will not follow you to be accepted or rejected : and though he see you almost past remedy he cannot help you . He knoweth not when he speaks to you , whether ever he shall speak unto you more , and whether ever you shall have another call and offer ; and therefore he would fain speak effectually if he could ; but it is not in his power . He knows that the matter sticks all at your own wills , and that if he could but procure your own consent , to the most reasonable and necessary business in the world , the work were done , and you might scape the everlasting flames : And yet this is it that he cannot procure ! O wonderfull , that any man should be damned ; yea that many men , and most men should be damned , when they might be saved if they would , and will not ! Yea that no saying will serve to procure their consent , and make them willing ! That we must look on our poor miserable neighbours in Hell , and say , they might have been saved once , but would not ! they had time , and leave to turn to God , and to be holy and happy as well as others , but we could never prevail with them to consent , and know the day of their visitation ! O what should we do for the saving of careless , senseless souls ? Must we let them go ? Is there no remedy ? Shall Ministers study to meet with their necessities , and tell them with all possible plainness and compassion , of the evil that is a little before them , and teach them how they may escape it ? Why , this they do from day to day , and some will not hear them , but are tipling , or idling or making a jeast of the Preacher at home , and others are hearing with prejudice and contempt , and most are hardned into a senseless deadness , and all seems to them but as an empty sound : and they are so used to hear of Heaven and Hell , that they make as light of them as it there were no such States ! Alas , that while millions are weeping & wailing in utter desperation , for the neglecting of their day of grace , and turning away from him that called them , our poor hearers at the same time should wilfully follow them , when they are told from God what others suffer ! Alas , that you should be sleepy and dead under those means , that should waken you to prevent eternall death ! and that ever you should make merry so near damnation , and be sporting your selves with the same kind of sins that others at the same hour are tormented for ? And is such madness as this remediless , in people that seem as wise as others for worldly things ! Alas , for any thing that we can do , experience tells us that with the most it is remediless ! Could we remedy it , our poor people should not wilfully run from Christ , and lie in the flames of Hell for ever . Could our perswasions and entreaties help it , they should not for ever be shut out of Heaven , when it s offered to them as well as others . We bewail it from our hearts before the Lord , that we can entreat them no more earnestly , and beg not of them as for our lives to look before them , and hearken to the voice of grace that they may be saved . And a thousand times in secret we call our selves hard-hearted , unmercifull , and unfaithfull , ( in too great a measure ) that speak no more importunately for the saving of mens souls , when we know not whether we shall ever speak to them any more . Is this all that we can say or do in so terrible a case , and in a matter of such weight as mens salvation ! The Lord forgive our great insensibility , and awaken us , that we may be fit to waken others ; But yet for all this , with grief we must complain , that our people feel not when we feel , and that they are senseless or asleep when we speak to them as seriously as we can , and that tears and moans do not prevail ; but they go home and live as stupidly in an unconverted sta●e , as if all were well with them , and they w●re not the m●n we speak to . O tha● you knew wha●● fearfull judgement it is , to be forsaken of God because you would have none of him , and to be given up to your hearts lust● , ●o walk in your o●● Counsells , be●●s● you wo●ld not hearken to his voice , Ps●l . 81.11 , 12 , 13. and to have God say , Let those wretches be ignorant , and careless , and fleshly , and worldly , and filthy still , Rev. 22.11 . O that you knew ( but not by experience ) what a heavy plague it is to be so forsaken , as to have eyes that see not , or seeing do not perceive , and to have ears that hear not , or to hear and not understand , and so to be unconverted and unhealed , Mark 4.12 . and to be hardened and condemned by the word , and patience , and mercies that do soften and save others , and should have saved you ! Take heed lest Christ say , [ I have lent them my messengers long enough in vain ; From henceforth never fruit grow on them ? because they would not be converted , they shall not . ] Take heed lest he take you away from means , and quickly put an end to your opportunities . You see how fast men pass away , but little do you know how many are lamenting that they made no better use of time , and helps , and mercies while they had them . O hear while you may hear , for it will not be long : Read while you may read , and pray while you may pray , and turn while you may turn , and go to your Christian friends an● Teachers , and enquire of them , what you must do to be saved , before enqui●ing be too late . Spend the Lords Day , and what other time you can redeem , in holy preparations for your endless Rest , while you have such a happy day to spend . O sleep no longer in your sins , while God stands over you , lest before you a●e aware you awake in Hell. Patience and mercy have their appointed time , and will not alway wait and be despised . O let not your Teachers be forced to say , [ We would have taught them publikely and privately , but they would not : We would have Catechized the ignorant , and exhorted the negligent , but some of them would not come near us , and others of them gave us but the hearing , and went away such as they came . ] If once by forefeiting the Gospell the Teachers whom you slight be taken from you , you may then sin on , and take your course , till time , and help and hope are past . The Providence that called me to this work , was so●e warning to you . Though it was not the calling away your Teacher , it was a removing of his Helper , a pattern of meekness , and godliness , and charity , and he is left the more disconsolate in the prosecution of his work . God hath made him faithfull to your souls , and carefull for your happiness . He walks before you in humility and self-denyall , and patience , and peaceableness , and in an upright inoffensive life : He is willing to teach you publikely and privately , in season and out of season : He manageth the work of God with prudence and moderation , and yet with Zeal , carefully avoiding both ungodliness and schism , or the countenancing of either of them : Were he not of eminent wisdom and integrity , his name would not be so unspotted in a place where Dividers , and Disputers , Papists , and Quakers , and so many bitter enemies of godliness , do watch for matter of accusation and reproach against the faithfull Ministers of Christ . As you love the safety and happiness of your City , and of your souls , undervalue not such mercies , nor think it enough to put them off with your commendations and good word : It is not that which they live , and preach , and labour for ; but for the Conversion , Edification and salvation of your souls . Let them have this , or they have nothing , if you should give them all you have . The enemies of the Gospel have no wiser Cavill against the painfull Labourers of th● Lord , then to call them ●●●elings , and blame them for looking after Tythes , and great matters in the world . B●t as among all the faithfull Ministers of this Countrey through the great mer●y of God th●se adversaries are now almost ashamed to open their mouths with an accusation of Covetousness ? So this your Reverend , faithfull Teacher , hath stopt the mouth of all such calumnie , as to him . When I invited him from a place of less work , and a competent maintenance , to accept of less then half that maintenance , with a far greater burden of work among you , he never stuck at it , as thinking he might be more servic●able to God , and win that which is better then the rich●s of this world . And if now you will frustrate his expectations , and disappoint his labours and hopes of your salvation , it will be easier for Sodom in the day of judgement then for you . Alas how sad is it to see a faithfull Minister longing and labouring for mens salvation , and many of them neglecting him , and others picking groundless quarrels , and the proud unruly selfish part , rebelling and turning their backs upo● their Teachers , when ever they will not humour them in their own wayes , or when they deal but faithfully with their souls ! Some ( even of those that speak against disobedience , conventicles and schism , ) turn away in disdain , if their Children may not be needlesly baptized in private houses , and if that solemn Ordinance may not be celebrated in a Parlour Conventicle . How many refuse to come to the Minister in private to be Instructed or Catechised , or to confer with him about their necessary preparation for death and judgement ! Is not this the case of many among you ? Must not your Teacher say , He sent to you , and was willing to have done his part , and you refused ? Little will you now believe how heavy this will lie upon you one day , and how dear you shall pay for the causless grieving and disappointment of your guides . It is not your surliness and passions that will then serve turn to answer God. Nor shall it save you to say , that Ministers were of so many minds and wayes , that you knew not which of them to regard : For it was but one way , that God in the holy Scripture did prescribe you : and all faithfull Ministers were agreed in the things which you reject , and in which you practically differ from them all . What ? are we not all agreed , that God is to be preferred before the world ? and that you must first seek the Kingdom of God and his Righteousness ? and that no man can be saved except he be converted and born again ? and that he that hath not the Spirit of Christ is none of his ? Mat. 6.33 . John 3.3 , 5. Mat. 18.3 . Rom. 8.9 . and that you & your housholds should serve the Lord , Josh . 24.15 . Are we not all agreed that the Law of the Lord must be your delight , and that you must meditate disable Death to terrifie and discourage us ; and raiseth us above our Natural fears , and sheweth us ( though but in a glass ) the exceeding eternal weight of glory which churlish Death shall help us to . So that when the eye of the unb●liever looketh no further then the grave , believing souls can enter into Heaven , and see their glorified Lord , and thence fetch Love , and Hope , and Joy , notwithstanding the terrors of interposing death . The eye of Faith foreseeth the salvation ready to be revealed in the last time , and causeth us therein greatly to rejoyce , though now for a season ( if need be ) we are in heaviness through manifold temptations . And so vic●orious is this Faith against all the storms that do assault us , that the tryal of it , though with fire , doth but discover that it is much more precious then Gold that perisheth , and it shall be found unto praise and honour , and glory at the appearing of Jesus Christ ; whom having never seen in the flesh we Love , and though now we see him not , yet believing we rejoyce with unspeakable glorious joy , 1 Pet. 1.5 , 6 , 7 , 8 , 9. and shall shortly receive the end of our Faith , the salvation of our souls . Thus Faith , though it destroy not Death it self , destroyeth the malignity and enmi●y of death : while it seeth the things that are beyond it , and the time when death shall be destroyed , and the Life where death shall be no more . Faith is like Davids three mighty men , that brake through the host of the Philistines , to fetch him the waters of Bethlehem , for which he longed , 2 Sam. 23.15 , 16. When the thirsty soul saith , O that one would give me drink of the waters of Salvation ! Faith breaks through death which standeth in the way , and fetcheth these living waters ●o the soul . We may ever , Psal . 15.4 . and have contemned the ungodly as vile persons , though they had been of your side . The Catholick Church is One , and containeth all that heartily and practically believe in God the Father , Son and Holy Ghost , the Creator , Redeemer , and Sanctifier , and live a holy heavenly life . Leave off your siding , and keep this blessed simple Unity , and you will then be wiser then in a passion to cast your selves into Hell , because some fall out in the way to Heaven . Nor will it serve your turn at the bar of God , to talk of the miscarriages or scandalls of some , that took on them to be godly , no more then to run out of the Ark for the sake of Cham , or out of Christs family for the sake of Judas . What ever men are , God is just , and will do you no wrong ; and you are called to believe in God , and to serve him , and not to believe in men . Nothing but wickedness could so far blind men , as to make them think they may cast off their love and service to the Lord , because some others have dishonoured him : Or that they may cast away their souls by carelesness , because some others have wounded their souls by particular sins . Do you dislike the sins of the Professors af Godliness ? So much the better : We desire you not to agree with them in sinning : Joyn with them in a Holy life , and imitate them so far as they obey the Lord ; and go as far beyond them in avoiding the sins that you are offended at , as you can ; and this is it that we desire . Suppose they were Covetous , or Lyars , or Schismaticall : Imitate them in holy duties , and fly as far from Covetousness , Lying and Schism , as you will. You have had Learned and Godly Bishops of this City : Search the writings of those of them that have left any of their labours to posterity , and see whether they speak not for the same substantials of faith and godliness , which are now preacht to you , by those that you set so light by . Bishop Latimer , Parrey , Babington , &c. while they were Bishops ; and Rob. Abbot , Hall , &c. ●efore they were Bishops , all Excellent , Learned , Godly ●en , have here been Preachers ●o your Ancestors : Read their ●ooks , and you will find that ●hey call men to that strictness ●nd holiness of life , which you cannot abide . Read your Bi●hop Babington on the Commandments , and see there how zealously he condemneth the Prophaners of the Lords day , and those that make it a day of idleness or sports . And what if one man think that one Bishop should have hundreds of Churches under his sole jurisdiction , and another man think that every full Parish Church should have a Bishop of their own , and that one Parish will find him work enough , be he what he will be , ( which is the difference now among us , ) is this so heinous a disagreement , as should frighten you from a holy life which all agree for ? To conclude , remember this is the day of your salvation : Ministers are your Helpers : Christ and Holiness are your way : Scripture is your Rule : the Godly must be your company , and the Communion of Saints must be your desire : If now any scandals , divisions , displeasures , or any seducements of secret or open adversaries of the truth , or temptations of Satan , the world , or flesh whatsoever , shall prevail with you to lose your day , to refuse your mercies , and to neglect Christ and your immortal souls , you are conquered and undone , and your enemy hath his will ; and the more confidently and fearlesly you brave it out , the more is your misery ; for the harder are your hearts , and the harder is your cure ; and the sure● and sorer will be your damnation . I have purposely avoided the enticing words of worldly wisdom , and a stile that tends to claw your ears , and gain applause with aery wits , and have chosen these familiar words , and dealt thus plainly and freely with you , because the greatness of the cause perswaded me , I could not be too serious . Whether many of you will read it , or how those that read it will take it , and what success it shall have upon them , I cannot tell : but I know that I intended it for your good , and that whether you will hear , or whether you will forbear , the Ministers of Christ must not forbear to do their duty , nor be rebellious themselves : but our Labours shall be acceptable with our Lord , and you shall know , that his Ministers were among you , Ezek. 2.3 , 4 , 5 , 6 , 7 , 8. [ Yet a little while is the Light with you : Walk while ye have the Light , lest darkness come upon you ; for he that walketh in darkness , knoweth not whither he goeth . ] John 12.35 . O take this warning from Christ , and from An earnest desirer of your everlasting Peace , Rich. Baxter . The Contents . THE Introduction , p. 1 What is meant by [ an Enemy , ] and how death is an Enemy to Nature , p. 6 , 7 How Death is an Enemy to Grace , and to our salvation : discovered in ten particulars , p. 15 How Christ conquereth this Enemy , p. 35 Four Antidotes given us against the Enmity of Death , at our Conversion , p. 39. How Death is made a destruction of it self , p. 56 The full destruction at the Resurrection , p. 60 The first Use , to resolve the doubt , Whether Death be a punis●ment to believers , p. 63 Use 2. To shew us the malignity of sin , and how we should esteem and use it . p. 66 Use 3. To teach us that man hath now a need of Grace for difficulties which were not before him in his state of innocency , p. 72 Use 4. To inform us of the Reasons of the sufferings and death of Christ , p. 77 Use 5. To rectifie the mistakes of some true believers , that think they have no saving grace , because the fears of death deter them from desiring to be with Christ , p. 83 ●se 6. To teach us to study and magnifi● our Redeemers conquering grace , that overcometh death , and makes it our advantage , p. 96 Use 7. To direct us how to prepare for Death , and overcome the en●ity , and fear of it , p. 110 Direct . 1. Make sure that conversion be sound , p. 115 Direct . 2. Live by faith , on Christ the Conquerour , p. 116 Direct 3. Live also by faith on the Heavenly Glory , p. 120 Direct . 4. Labour to encrease and exercise Divine Love , p. 124 Direct . 5. Keep conscience clear : or if it be wounded , prese●tly seek the cure , p. 127 Direct . 6. Redeem and improve your pretious time , p. 130 Direct . 7. Crucifie the flesh , and die to the world , p. 132 Direct . 8. A conformity to God in the hatred of sin , and love of holiness : and especially in the point of justice , p. 134 Direct . 9. The due consideration of the restlesness , and troubles of this life , and of the manifold ●vils that end at death , p. 13 Direct . 10. Resign your wills entirely to the will of God , and acquiesce in it , as your safety , felicity and Rest . p. 159 Use 8. Great comfort to believers , that they have no enemy b●t what they are sure shall be conquered at last . p. 165 Object . But what comfort is all this to me that know not whether I have part in Christ or no ? Answered , to satisfie the doubts , and further the assurance of the tr●ubled Christian , p. 173 Use 9. What a mercy the Resurrection of Christ was to the world , and how we should use it to strengthen our faith , p. 199 The Lords day honourable , p. 201 Use 10. How earnestly we should pray for the second coming of Christ , though Death be terrible p. 207 SOME imitable passages of the Life of Elizabeth , late Wife of Mr. Joseph Baker , whose Funerals occasioned this discourse , p. 225 ERRATA . 1 Cor. 15.26 . The last enemy that shall be destroyed is Death . DEATH is the occasion of this dayes meeting : and Death must be the Subject of our present meditations . I must speak of that which will shortly silence me ; and you must hear of that which speedily will stop your eares : and we must spend this hour on that which waits to cut our thred , and take down our glass , and end our time , and tell us we have spent our last ▪ But as it hath now done good by doing hurt ; so are we co consider , of the accidental benefits , as well as of the natural evil , from which the heavenly wisdom doth extract them . Death hath now bereaved a Body of its Soul ; but thereby it hath sent that Soul to Christ ; where it hath now experience how good it is to be absent from the body and present with the Lord , 2 Cor. 5.8 . It hath separated a faithful wife from a beloved husband : but it hath sent her to a husband dearlyer beloved ; and taught her now by experience to say , that to be with Christ is best of all , Phil 1.23 . It hath deprived a sorrowful husband of a wife , and deprived us all of a faithful friend : but it hath thereby brought us to the house of mourning , which is better for us then the house of feasting , ( a Paradox to the flesh , but an undoubted truth : ) for h●re we may see the end of all men , and we that are yet living may lay it to our hearts , Eccl. 7.2 , 3. Yea it hath brough us to the house of God , and occasioned this serious address unto his Holiness , that we may be instructed by his Word , as we are warned by his works , and that we may be wise to understand , and to consider our latter end , Deut. 32.29 . It s like you 'l think that to tell men of the evil or enmity of Death , is as needless a ●iscourse as any could be chosen : For who is there that is not naturally too sensible of this ? and who doth not dread the name , or at least the face of Death ? But there is accidentally a greater evil in it , then that which nature teacheth men to fear : And while it is the King of terrors to the world , the most are ignorant of the great●st hurt that it doth them , or can do them ; or at least it is but little thought on ; which hath made me think it a needfull work , to tell you yet of much more evil , in that which you abhor as the greatest evil : But so as withall to magnifie our Redeemer , that overshooteth death in its own bow ; and causeth it , when it hits the mark , to miss it : and that causeth health by loathsome medicines ; and by the dung of our bodily corruption manureth his Church to the greater felicity . Such excellent skil of our wise Physician , we find exprest and exercised in this Chapter : where an unhappy error against the Resurrection , hath happily occasioned an excellent discou●se on that weighty Subject , which may stablish many a thousand souls , and serve to shame and destroy such heresies , ●ill the Resurrection come , and prove it self . The great Argument which the Apostle most insisteth on , to prove the Resurrection , is Christs own Resurrection : where he entereth into a comparison between Christ and Adam ; shewing that as Adam first brought death upon himself , and then upon his posterity ; so Christ ( that was made a quickening spirit ) did first Rise himself as the first-fruits , and th●n at his coming will raise his own : And as in Adam all die , so in Christ shall all be made alive . And this Christ will do , as our victorious King , and the Captain of our salvation , who when he hath subdued every enemy , will then deliver up the Kingdom to the Father : And the last enemy which he will subdue , is Death , and therefore our Resurrection is his final conquest . The terms of the Text have no difficulty in them . The D●ctrin● which they express , must be thus unfolded . 1. I must shew you that Death is an Enemy , and what is meant by this Expression , and wherein its Enemy doth consist . 2. I shall shew you that it is an Enemy to be d●stroyed , though l●st , and how and by what degrees it is destroyed . And then we shall make application of it to your further Instruction and Edification . 1. That you may know what is meant by an En●my here , you must observe , that man being fallen into sin and misery , and Christ having undertaken the work of our Redemption , the Scripture oft speaketh of our misery and recovery Metaphorically in military terms : And so Satan is said to take us captive , and we to be his slaves , and Christ to be the Captain of our Salvation , and to redeem us from our bondage : And thus our sin and misery , and all that hindereth the blessed Ends of his undertaking , are called Enemies . Death therefore is called an Enemy to be destr●yed , that is , a penal evil to be removed by the Redeemer in order to our recovery and the glory of his grace . 1. It is an Evil. 2. A punishment procured by our sin , and executed by Gods Justice . 3. It is an evil that hindereth our felicity . These three things are included in the Enmity . That Death is an Enemy to Nature , is a thing that all understand : but all consider not how it is an Enemy to our Souls , to the exercise of grace , and consequently to the attainment of glory . I shall therefore having first spoken briefly of the former , insist a little longer upon the latter . 1. How great an Enemy Death is unto Nature doth easily appear , in that 1. It is the Dissolution of the Man : It maketh a Man to become No man ; by separating the Soul from the Body , and dissolving the Body into its principles . It puls down in a moment a curious frame , that Nature was long building , and tenderly cherishing and preserving . The mother long nourisheth it in her bowels , and painfully brings it forth , and carefully brings it up ; what labour doth it cost our Parents , and our selves to make provision for this Life ? And death in a moment cuts it off . How carefull are we to keep in these lamps , and to maintain the oyl ? and Death extinguisheth th●m at a blast . How noble a creature doth it destroy ? To day our parts are all in order , and busie about their several tasks ; our Hearts are moving , our Lungs are breathing , our Stomacks are digesting , our Blood and Spirits by assimilation making more : and to morrow death takes off the poise , and all stands still ; or draws the pins , and all the frame doth fall to pieces . We shall breath no more ; nor speak , nor think , nor walk no more : Our pulse will beat no more : Our eyes shall s●e the light no more : Our ears shall hear the voice of man , delightful sounds and melodie , no more : we shall taste no more our meat or drink : Our appetite is gone : Our strength is gone : Our natural warmth is turned into an earthly cold : Our comelyness and beauty is turned into a ghastly loathsome deformity : Our white and red doth soon turn into horrid blackness : Our tender flesh hath lost its feeling ; and is become a s●nseless lump , that feeleth not whith●r it is carryed , nor how it is use● : that must be hidden in the earth , lest it annoy the living : that quickly turns to loathsome putrefaction ; and after that to common earth . Were all the once-comely bodies that now are rotting in one Church-yard , uncovered , and here presented to your view , the sight would tell you more effectually then my words do , what an enemy Death is to our Nature . When corruption hath finished its work , you see the earth that once was flesh : you see the bones ; you see the skuls ; you see the holes where once were brains and eyes and mouth : This change Death makes : And that universally and unavoidably . The Prince cannot resist it by his Majesty : for he hath sin'd against the highest Majesty : The strong cannot resist it by their strength : For it is the Messenger of the Allmighty . The commanders must obey it : The Conquerours must be conquered by it . The Rich cannot bribe it . The Learned Orator cannot perswade it to pass him by . The skilful Physician cannot save himself from the mortal stroak . Neither fields nor gardens , earth or sea affordeth any medicine to prevent it . All have sinned , and all must die : Dust we are , and to dust we must return , Gen 3.19 . And thus should we remain , if the Lord of life should not revive us . 2. And it is not only to the Body , but to the Soul also that Death is naturally an Enemy . The Soul hath naturally a Love and Inclination to its Body : and therefore it feareth a separation before , and desireth a Restauration afterward . Abstracting Joy and Torment , Heaven and Hell , in our consideration , the state of Separation as such , is a natural evil : even to the humane Soul of Christ it was so , while his Body remained in the grave : which separated state is the Hades , that our English calleth Hell , that Christ is said to have gone into . And though ( the Soul of Christ , and ) the souls of those that die in him , do pass into a far more happy state , then they had in flesh , yet that is accidentally , from Rewarding Justice , and the Bounty of the Lord , and not at all from Death as Death : the separation as such is still an evil . And therefore the Soul is still desirous of the Bodies Resurrection ; and knoweth that its felicity will then be greater , when the re-union , and glorification hath perfected the whole man. So that Death as Death is unwelcome to the soul it self , though Death as accidentally gainfull may be desired . 3. And to the unpardoned unrenewed soul , Death is the passage to everlasting misery , and in this regard is far more terrible , then in all that hitherto hath been spoken . O could the guilty soul be sure that there is no Justice to take hold on it after death , and no more pain and sorrow to be felt , but that man dyeth as a beast , that hath no more to feel or lose , then Death would seem a tolerable evil . But it s the Living death , the dying life , the endless woe , to which death leads the guilty soul , that makes it to be unspeakably terrible . The utter darkness , the unquenchable fire , the worm that dyeth not , the everlasting flames of the wrath of God , these are the chief horror and sting of death , to the ungodly . O were it but to be turned into Trees , or Stones , or earth , or nothing , it were nothing in comparison of this . But I pass by this , because it is not ( directly ) intended in my Text. 4. The Saints themselves being sanctified but in part , are but imperfectly assured of their Salvation ; And therefore in that measure as they remain in doubt , or unassured , Death may be a double terror to them . They believe the threatenings , and know more then unbelievers do , what an unsufferable loss it is to be deprived of the celelestial glory ! and what an unspeakable misery it is , to bear the endless wrath of God. And therefore so far as they have such fears , it must needs make death a terror to them . 5. But if there were nothing but Death it self to be our Enemy , the foreknowledge of it would increase the misery . A Beast that knoweth not that he must die , is not tormented with the fears of death ( though nature hath possessed them with a self-preserving fear , for the avoiding of an invading evil . ) But man foreknoweth , that he must die : He hath still occasion to anticipate his terrors : that which will be , and certainly and shortly will be , is in a manner as if it were already . And therefore fore-knowledge makes us as if we were alway dying : We see our Graves , our weeping Friends , our fore-described corruption and dismal state , and so our life is a continual Death . And thus Death is an enemy to Nature . 2. But this is not all , nor the greatest enmity that Death hath to the godly . It is a lamentable hinderance to the work of Grace , as I shall shew you next in ten particulars . I. The fears of Death do much abate our Desires after God , as he is to be enjoyed by the separated soul . Though every believing holy soul , do love God above all , and take heaven for his home , and therefore sincerely longeth after it ; yet when we know that Death stands in the way , and that there is no coming thither , but through this dreadfull narrow passage , this stoppeth and lamentably dulleth our desires : And so the Natural enmity , turneth to a Spiritual sorer enmity . For let a man be never so much a Saint , he will be still a Man ; and therefore as Death will still be death , so nature will still be nature : And therefore death as death will be abhorred . And we are such timerous Sluggards , that we are easily discouraged by this Lyon in the way . The ugly Porter affrighteth us from those grateful thoughts of the New Jerusalem , the City of God , the heavenly inheritance , which otherwise the blessed object would produce . Our sanctified affections would be mounting upwards , and holy Love would be working towards its blessed object : but Death standing in the way , suppresseth our desires , and turns us back , and frighteneth us from our Fathers presence . We look up to Christ and the Holy City , as to a precious Pearl in the bottom of the Sea , or as to a dear and faithfull Friend , that is beyond some dreadfull gulf : Fain we would enjoy him , but we dare not venture ; we fear this dismal enemy in the way . He that can recover his health by a pleasant medicine , doth take it without any great reluctancy : But if a leg or an arm must be cut off , or a stone cut out by a painful dangerous Incision , what a striving doth it cause between the contrary passions ? the love of life , and the love of ease ; the fear of death , and the fear of suffering ? Could we but come to Heaven as easily as innocent Adam might have done if he had conquered , what wings would it add to our desires ? Might we be translated as Henoch , or conveyed thither in the Chariot of Elias , what Saint is there that would not long to see the face and glory of the Lord ? Were it but to go to the top of a Mountain , and there see Christ with Moses and Elias , in a glimpse of Glory , as did the three Disciples , who would not make haste , and say , It is good for us to be here , Matth. 17.1 , 4. But to travell so chearfully with Abraham to the Mount of M●riah , to sacrifice an only Son , or with a Martyr to the flames , is a harder task . This is the principal enmity of death ; it deterreth our desires and thoughts from heaven : and maketh it a far harder matter to us , to long after God , then otherwise it would be : Yea it causeth us to fly from him , even when we truly love him : And where Faith and Love do work so strongly as to overcome these fears , yet do they meet with them as an enemy , and must fight before they overcome . 2. And as this Enemy dulleth our Desires , so doth it consequently cool our Love , as to the exercise , and it hindereth our hope , & much abateth the complacency and Joy , that we should have in the believing thoughts of Heaven : when we should be rejoycing in hope of the glory of God ( Rom. 5.2 . ) the face of death appearing to our thoughts , is naturally an enemy to our joy ! When we think of the grave , and of dissolution and corruption , and of our long abode in the places of darkness , of our contemned dust and scattered bones , this damps our joyfull thoughts of heaven , if supernatural grace do not make us Conquerors . But if we might pass from earth to heaven , as from one room to another , what haste should we make in our desires ? How joyfully should we think and speak of Heaven ? Then we might live in the joy of the Holy Ghost , and easily delight our selves in God , and Comfort would be our daily food . 3. Moreover , as our Natural Enemy doth thus occasion the abatement of Desire , and Love , and Joy , so also of our Thankfulness for the Glory that is promised us . God would have more praise from us , if we had more pleasing joyfull thoughts of our inheritance . We should magnifie him from day to day , when we remember how we shall magnifie him for ever . Our hearts would be turned into thankfulness , and our tongues would be extolling our dear Redeemer , & sounding forth his praise whom we must praise for ever , if dreadful Death did not draw a veil , to hide the heavenly glory from us . 4. And thus the dismall face of Death , doth hinder the heavenliness of our Conversation . Our Thoughts will be diverted , when our complacency and desire is abated : Our minds will be willinger to grow strange to Heaven , when Death still mingleth terror in our meditations : Whereas if we could have come to God in the way that was first appointed us , and could be cloathed with glory , without being stript of our present cloathing , by this terrible hand , how familiarly should we then converse above ? How readily would our Thoughts run out to Christ ? meditation of that Glory would not be then so hard a work : Our hearts would not be so backward to it , as now they are . 5. Faith is much hindered , and Infidelity much advantaged by Death : Look either to the state of soul or body , and you will easily perceive the truth of this . The state of a Soul incorporated , we know , by long experience : what kind of apprehensions , volitions , and affections belong to a soul while it acteth in the Body , we feel or understand : But what manner of knowledg , will or Love , what Joy , what sorrow , belong to souls that are separated from the Bodies , it is not possible for us now distinctly and formally to conceive . And when men find themselves at a loss about the manner , they are tempted to doubt of the thing it self . The swarms of irreligious Infidels , that have denied the Immortality and separated existence of the soul , are too full a proof of this : And good men have been haunted with this horrible temptation . Had there been no death , we had not been liable to this dangerous assault . The opinion of the sleeping of the soul , till the Resurrection , is but a step to flat Infidelity ; and both of them hence receive their Life , because a soul in flesh , when it cannot conceive to its satisfaction , of the being , state , or action of a separated soul , is the easier drawn to question or deny it . And in regard of the Body the difficulty and tryal is as great : That a corps resolved into dust ; and perhaps first devoured by some other body , and turned into its substance , should be reunited to its soul , and so become a glorified body , is a point not easie for unsanctified nature to believe . When Paul preached of the Resurrection , to the learned Athenians , some mocked , and others turn'd off that Discourse , Acts 17.32 . It is no easier to believe the Resurrection of the Body , then the Immortality or separated Existence of the Soul. Most of the world , even Heathens and Infidels do confess the later , but few of them comparatively believe the former . And if sin had not let in Death upon our Nature , this perillous difficulty had been prevented : Then we should not have bin puzzled with the thoughts of either a corrupted Body , or a separated Soul. 6. And consequently by all this already mentioned , our Endeavors meet with a great impediment . If Death weaken Faith , Desire , and Hope , it must needs dull our Endeavors . The deterred , discouraged soul moves slowly in the way of life : Whereas if Death were not in our way , how chearfully should we run towards Heaven ? Our thoughts of it would be still sweet , and these would be a powerfull Spring to action ? When the Will goes with full Sails , the commanded faculty will the more easily follow . We should long so earnestly to be in Heaven , if Death were not in the way , that nothing could easily stop us in our course ? How earnestly should we pray ? How seriously should we meditate and conser of Heaven ? and part with any thing to attain it ? But that wh●ch dulls our Desires of the End , must needs be an Enemy to holy Diligence , and dull us in the use of means . 7. This Enemy also doth dangerously tempt us to fall in love with present things , and to take up the miserable Portion of the worldling : when it hath weakened faith , and cooled our desires to the life to come , we shall be tempted to think that its best take such pleasure as may here be had , and feed on that where a sensual mind hath less discouragement . Whereas , if Death did not stand in the way , and darken Heaven to us , and turn back our desires , how easily should we get above thes● trifles , and perceive the vanity of all below , and how unworthy they are to be once regarded ! 8. Moreover it is much long of this last Enemy , that God is so dishonoured by the Fears and droopings of believers . They are but imperfectly yet freed from this bondage : and accordingly they walk . Whereas if the King of terrors were removed , we should have less of Fear , and more of Love , as living more in the sight and sense of Love : And then we should glorifie the God of Love , and appear to the world as men of another world , and shew them the faith and hope of Saints , in the heavenly chearfulness of our lives ; and no more dishonour the Lord and our profession , by our uncomfortable despondencies as we do . 9. Moreover it is much long of this last Enemy that many true Christians cannot perceive their own sincerity , but are overwhelmd with doubts and troublesome fears , lest they have not the faith and hope of Saints , and lest the Love of God abide not in them , and lest their hearts are more on earth then Heaven . When they find themselves afraid of dying , and to have dark amazing thoughts about eternity , and to think with less trouble and fear of earth then of the life to come , this makes them think that they are yet but worldlings , and have not placed their happiness with God : when perhaps it is but the fear of death that causeth these unjust : conclusions . Christian , I shall tell thee more anon , that God may be truly loved and desired by thee , and Heaven may be much more valued then Earth , and yet the natural fears of death that standeth in thy way may much perplex thee , & make thee think that thou art averse from God , when indeed thou art but averse from Death , because yet this Enemy is not overcome . 10. Lastly , this Enemy is not the smallest cause of many of our particular sins , and of the apostacie of many hypocrit●s . Indeeed it is one of the strongest of our temptations . Before man sinned , none could take away his life but God , and God would not have done it for any thing but sin . So that man had no temptation from the malice of enemies , or the pride of Conquerours , or the fury of the passionate , or the power of Tyrants to be afraid of death , and to use any unlawfull means to scape it . An avoidable d●ath from the hand of God , he was obliged moderately to fear ; that is , to be afraid of sinning lest he die ( else God would not have threatened him , if he would not have had him make use of a preventing fear . ) But now we have an unavoidable death to fear , and also an untimely death from the hand of man by Gods permission : And the fear of these is a powerfull temptation . Otherwise Abraham would not have distrustfully equivocated as he did to save his life , Gen. 20.11 . and Isaac after him do the same , when he sojourned in the same place , Gen. 26.7 . If the fear of Death were not a strong temptation , Peter would not have thrice denyed Christ , and that after so late a warning and engagement : nor would all his Disciples have forsaken him and fled , Matth. 26.56 . Nor would Martyrs have a special reward , nor would Christ have been put to call upon his Disciples , that they Fear not them that can kill the body , Luke 12.4 . and to declare to men the necessity of self-deniall in this point of Life , and that none can be his Disciple , that loves his Life before him , Matth. 16.39 . Luke 14.26 . He is a Christian indeed that so Loveth God , that he will not sin to save his Life . But what is it that an hypocrite will not do to escape Death ? He will equivocate and forswear himself with the Jesuite and Familist : He will forsake not only his dearest friend , but Christ also and his Conscience . What a multitude of the most haynous sins are daily committed through the fears of death ? Thousands where the Inquisition ruleth are kept in Popery by it : And thousands are kept in Mahometanism by it : Thousands are drawn by it to betray their Countries ; to deny the truth ; to betray the Church and cause of Christ ; and finally to betray their souls unto perdition : some of them presume to deny Christ wilfully , because that Peter had pardon that denyed him through surprize , and through infirmity : But they will not Repent with Peter , and die for him after their repentance . He that hath the power of an Hypocrites life , may prescribe him what he shall b●lieve and do ; may write him down the Rule of his Religion , and tell him what changes he shall make , what oaths he shall take , what party he shall side with , and command h●m so many sins a day , as you make your horse go so many miles . Satan , no doubt , had much experience of the power of this temptation , when he boasted so confidently of it against : Job ( 2.4 . ) Skin for skin , and all that a man hath he will give for his life : And its true , no doubt , of those that love nothing better then their lives . Satan thought that the fear of Death would make a man do any thing ; And of too many he may boldly make this boast [ Let me but have power of their Lives , and I will make them say any thing , and swear any thing , and be for any cause or party , and do any thing against God or man. ] When less●r matters can do so much , as common sad experience sheweth us , no wonder if the fear of death can do it . In brief , you may see by what is said , that Death is become an Enemy to our Souls , by being first the Enemy of our Natures : The Interest of our Bodies works much on our Souls , much more the Interest of the whole man. The principle of self-love was planted in Nature in order to self-preservation , and the government of the world : Nature doth necessarily abhor its own destruction . And therefore this destruction standing in the way , is become an exceeding great hindrance to our affections , which tak●s them off from the life to come . 1. It is a very great hindrance to the Conversion of those that are yet carnal , imprisoned in their unbelief . It is hard to win their hearts to such a state of Hap●in●ss , that cannot be obtained but by yielding unto death ? 2. And to the truly godly it is naturally an impediment , and a great temptation in the points before expressed : And though it prevail not against them , it exceedingly hindereth them . And thus I have shewed you , that Death is an Enemy , further then , I doubt , the most consider of . If the unbeliever shall here tell me , that Death is not the fruit of sin , but natural to man , though he had never sinned , and therefore that I lay all this on God : I answer him , that Mortality , as it signifyeth a posse mori , a natural capacity of dying , was naturall to us in our innocency : or else Death could not be threatened as a penalty : And if I grant as much of a naturall disposition in the Body to a dissolution , if not prevented by a Glorifying change , it will no whit advantage their impious cause . But withall man was then so far Immortall , as that he had a posse non mori , a naturall capacity of not dying ; and the morietur vel non morietur , the actuall event of Life or Death , was laid by the Lord of Life and Death , upon his obedience or disobedience . And man having sinned , Justice must be done , and so we came under a non posse non mori , an impossibility of escaping death ( ordinarily , ) because of the peremptory sentence of our Judge : But the day of our deliverance is at hand , when we shall attain a non posse mori , a certain consummate Immortality , when the last Enemy Death shall be destroyed : And how that is done I shall next enquire . SECT . II. YOU have seen the ugly face of Death ; you are next to see a little of the Love of our great Redeemer . You have heard what sin hath done : you are next to hear what Grace hath done , and what it will do . You have seen the strength of the Enemy : you are now to take notice of the victory of the Redeemer , and see how he conquereth all this strength . 1. The Beginning of the conquest is in this world : 2. The perfection will not be till the day of Resurrection , when this Last Enemy shall be destroyed . 1. Meritoriously Death is conquered by Death . The Death of sinners , by the Mediators Death . Not that he intended in his Meritorious work , to save us from the stroke of death by a prevention ; but to deliver us from it after by a Resurrection . For since by man came death , by man also came the Resurrection from the dead , I Cor. 15.21 . Forasmuch as the children were partakers of flesh and blood , he also hims●lf likewise took part with them ; that he might destroy him through death , that had the power of death , that is the Devil ; and deliver them who through fear of death were all their life time subject unto bondage , Heb. 2.14 , 15. Satan as Gods Executioner , and as the prosperous tempter , is said to have had the power of death : The fears of this dreadfull Executioner are a continuall bondage , which we are lyable to through all our lives , till we perceive the deliverance Which the Death of the Lord of Life hath purchased us . 1. By Death Christ hath satisfied the Justice that was armed by sin against us . 2. By Death he hath shewed us , that Death is a tolerable Evil , and to be yielded to in hope of following life . 2. Actually he conquered Death by his Resurrection . This was the day of Grace's triumph : This day he shewed to Heaven , to Hell , and to Earth , that Death was conquerable ; yea that his personal Death was actually overcome . The blessed souls beheld it to their Joy , beholding in the Resurrection of their Head , a virtual resurrection of their own Bodies . The Devils saw it , and therefore saw that they had no hopes of holding the Bodies of the Saints in the power of the grave . The damned souls were acquainted with it , and therefore knew that their sinfull bodies must be restored to bear their part in suffering . The Believing Saints on earth perceive it , and therefore see that their bonds are broken , and that to the righteous there is hope in death ; and that our Head being actually risen , assureth us that we shall also Rise . For if we believe that Jesus dyed and Rose again ; even so them also which steep in Jesus , will God bring with him , 1 Thes . 4.14 . And as Christ being raised from the dead , dyeth no more , death hath no more dominion over him : So shall we Rise and die no more . This was the beginning of the Churches Triumph . This is the day that the Lord hath made ( even the day which the Church on Earth must celebrate , with joy and praise , till the day of our Resurrection ) We will be glad and rejoyce therein , Psam 118.24 . The Resurrection of our Lord hath 1. Assured us of the consummation of his satisfaction . 2. Of the truth of all his Word , and so of his promises of our Resurrection . 3. That Death is actually conquered , and a Resurrection possible . 4. That believers shall certainly Rise , when their Head and Saviour is Risen , to prepare them an everlasting Kingdom , and to assure them , that thus he will Raise them at the last . A bare promise would not have been so strong a help to faith , as the actual Rising of Christ , as a pledge of the performance : But now Christ is Risen and become the first fruits of them that sleep . 1. Cor. 15.20 . For because he Liveth , we shall live also , John 14.19 . 3. The next degree of destruction to this Enemy , was by the gift of his Justifying and Sanctifying grace . Four special benefits were then bestowed on us , which are Antidotes against the Enmity of Death . 1. One is , the gift of Saving Faith , by which we look beyond the grave , as far as to eternity . And this doth most powerfully disable Death to terrifie and discourage us ; and raiseth us above our Natural fears , and sheweth us ( though but in a glass ) the exceeding eternal weight of glory which churlish Death shall help us to . So that when the eye of the unb●liever looketh no further then the grave , believing souls can enter into Heaven , and see their glorified Lord , and thence fetch Love , and Hope , and Joy , notwithstanding the terrors of interposing death . The eye of Faith foreseeth the salvation ready to be revealed in the last time , and causeth us therein greatly to rejoyce , though now for a season ( if need be ) we are in heaviness through manifold temptations . And so vic●orious is this Faith against all the storms that do assault us , that the tryal of it , though with fire , doth but discover that it is much more precious then Gold that perisheth , and it shall be found unto praise and hoour , and glory at the appearing of Jesus Christ ; whom having never seen in the flesh we Love , and though now we see him not , yet believing we rejoyce with unspeakable glorious joy , 1 Pet. 1.5 , 6 , 7 , 8 , 9. and shall shortly receive the end of our Faith , the salvation of our souls . Thus Faith , though it destroy not . Death it self , destroyeth the malignity and enmity of death : while it seeth the things that are beyond it , and the time when death shall be destroyed , and the Life where death shall be no more . Faith is like Davids three mighty men , that brake through the host of the Philistines , to fetch him the waters of Bethlehem , for which he longed , 2 Sam. 23.15 , 16. When the thirsty soul saith , 0 that one would give me drink of the waters of Salvation ! Faith breaks through death which standeth in the way , and fetcheth these living waters to the soul . We may say of death , as it is said of the world , 1. John 5.4 , 5. Whatsoever is born of God overcometh the world : and this is the victory that overcometh the world , even our Faith : who is he that overcometh , but he that believeth ? &c. For greater is he that is in us , then he that is in the world : 1 John 4.4 . The believing Soul foreseeing the day when Death shall be swallowed up in Victory , may sing beforehand the triumphing song , O Death , where is thy sting ? O grave where is thy Victory ? 1 Cor. 15.54 , 55. For this cause we faint not ; though our outward man perish , our inward man is renewed day by day : For our light affliction ( though it reach to death ) which is but for a moment , worketh for us a far more exceeding eternall weight of glory ; while we look not at the things that are seen , but at the things which are not seen : for the things which are seen are temporall ( and therefore not worthy to be looked at ) but the things that are not seen are eternal , and therefore more prevalent with a believing Soul , then either the enticing pleasures of sin for a season , or the light and short afflictions , or the death that standeth in our way , 2 Cor. 5.16 , 17 , 18. Heb. 11.24 , 25 , 26. 2. A second Antidote against the Enmity of Death , that is given us at the time of our Conversion , is , The Pardon of our sins , and Justification of our persons , by the blood and merits of Jesus Christ . When once we are forgiven , we are out of the reach of the greatest terror , being saved from the second death ; Though we must feel the killing stroke , we are delivered from the damning stroke . Yea more then so , it shall save us by d●stroying us : It shall let us into the glorious presence of our Lord , by taking us from the presence of our mortal friends : It shall help us into Eternity , by cutting off our Time. For in the hour that we were justified , and made the Adopted s●ns of God , we were also made the Heirs of Heaven , even Coheirs with Christ , and shall be glorified with him , when we have suffered with him , Rom. 8.17 . As Death was promoting the Life of the world , when it was killing the Lord of Life himself : So is it hastening the deliverance of believers , when it seems to be undoing them . No wonder if Death be that mans terror , that must be conveyed by it into Hell , or that imagineth that he shall perish as the beast : But to him that knows it will be his passage into Rest , and that Angels shall convey his Soul to Christ , what an Antidote is there ready for his faith to use against the enmity and excess of fears ? Hence faith proceedeth in its triumph , 1 Cor. 15.56 , 57. The sting of death is sin , and the strength of sin is the Law : But thanks be to God that giveth us the victory through our Lord Jesus Christ . Let him inordinately fear death , that is loth to be with Christ , or that is yet the heir of death eternall : Let him fear that is yet in the bondage of his sin , and in the power of the prince of darkness , and is not by Justification delivered from the curse : But joy and holy triumph are more seemly for the Justified . 3. A third Antidote against the Enmity of death , is the Holiness of the soul : By this the Power of sin is mortified ; and therefore the fears of death cannot actuate and use it , as in others they may do : By this the Interest of the flesh is cast aside as nothing , and the flesh it self is crucified with Christ : and therefore the destruction of the flesh will seem the more tolerable , and the fears of it will be a less temptation to the Soul. By this we are already crucified to the world , and the world to us : and therefore we can more easily leave the world : We now live by another Life then we did before ; being dead in our selves , our life is hid with Christ in God ; and being crucified with Christ , we now so Live , as that it is not we , but Christ Liveth in us : the life which we Live in the flesh is by the faith of the Son of God that hath loved us , Gal. 2.20 . The things that made this life too dear to us , are now as it were annihilated to us ; and when we see they are Nothing , they can do nothing with us . Sanctification also maketh us so weary of sin , as being our hated enemy , that we are the more willing to die , that it may die that causeth us to die . And especially , the Holy Ghost , which we then receive , is in us a Divine and heavenly Nature , and so inclineth us to God and Heaven . This Nature principally consisteth in the superlative Love of God. And Love carryeth out the soul to the beloved . As the Nature of a prisoner in a dungeon carryeth him to desire Liberty and light ; so the Nature of a holy Soul in flesh , inclineth it to desire to be with Christ . As Love maketh husband and wife , and dearest friends to think the time long while they are asunder ; so doth the Love of the Soul to God. How fain would the holy loving Soul behold the pleased face of God , and be glorified in the beholding of his glory , and live under the fullest influences of his Love ! This is our conquest over the Enmity of death . As strong as Death is , Love is stronger , Eccles . 8.6 , 7. Love is strong as death — the coales thereof are coales of fire , a most vehement flame ( which will not by the terrible face of death be hindered from ascending up to God. ) Many waters cannot quench Love , neither can the floods drown it : if a man would give all the substance of his house for Love ( that is , to bribe it and divert it from its object ) it would utterly be contemned . If the Love of David could carry Jonathan to hazzard his life and deny a Kingdom for him , and the Love of David to Absalom made him wish that he had dyed for him , and the Love of friends , ( yea lustfull love ) hath carryed many to cast away their lives ; no wonder if the Love of God in his Saints prevail against the fear of death . The power of holy Love made Moses say , Else let my name be blotted out of the book of life . And it made Paul say , that he could wish that he were accursed from Christ , for his brethren and kindred according to the flesh . ] Rom. 9.3 . And doubtless he felt the fire burning in his breast , when he broke out into that triumphant challenge , Rom. 8.35 , 36. to the end [ Who shall separate us from the love of God ? Shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword ? ( As it is written , For thy sake we are killed all the day long ; we are counted as Sheep to the slaughter . ) Nay in all this we are more then Conquerours through him that loved us : For I am perswaded that neither death , nor life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor height , nor depth , nor any other Creature , shall be able to separate us from the love of God ; which is in Chr●st Jesus our Lord. ] You see here what it is that conquereth the enmity of death , in our sanctification ; even that powerfull love of God that is then given us , which will go to him through the most cruel death . 4. A fourth Antidote that is given us by Christ , against the Enmity of Death , is the Holy Ghost , as he is the Comforter of the Saints . He made it his work to corroborate and confirm them : As sin hath woven calamities into our lives , and filled us with troubles , and griefs , and fears ; so Christ doth send his spirit to undo these works of Satan , and to be a Comforter as well as a Sanctifier to his members . As the Sanctifying Spirit striveth against the enticing sinfull flesh , so the Comforting Spirit striveth against the troubling flesh ; as also against the persecuting , as well as the tempting world , and the vexing as well as the tempting Devil . And greater is he that is in us , then he that is in the world , 1 John 4.4 . The Spirit of Christ overcomes the disquieting as well as the tempting Spirit : But with some difference ; because our comforts are not in this life so necessary to us as our Holiness : Joy being part of our Reward , is not to be expected certainly or constantly , in any high degree , till we come to the state of our Reward : And therefore though the Holy Ghost will carry on the work of Sanctification , universally , constantly and certainly in the Elect ; yet in many of them his Comforting work is more obscure , and interrupted : And yet he is a Conquerour here . For his works must be judged of in reference to their ends : And our comfort on earth is given us for our encouragement in holy wayes , that we be not stopt or diverted by the fear of enemies ; and also to help on ou● love to God , and to quicken us in thanks , and praise , and draw up our hearts to the life to come , and make us more serviceable to others : And such a measure of comfort , we shall have as conduceth to these ends , and is suitable to our present state , and the employment God hath for us in the world , if we do not wilfully grieve our Comforter , and quench our joyes . So that when Death and the Grave appear before , and our flesh is terrified with the sight of these Anakims , and saith , [ We are not able to overcome them ] and so brings up an evil report upon the promised Land , and casts us sometime into murmuring , lamentation and weakning-discouragements , yet doth the Holy Ghost cause Faith and Hope ( as Caleb and Joshua ) to still the soul , ( Numb . 13. ) and causeth us to contemn these Gyants , and say [ Let us go up and possess it , for we are well able to overcome it . ] Ver. 30. The Comforting Spirit sheweth us his death that conquered death , ( Heb. 2.14 , 15. ) even the Cross on which he triumphed openly , when he seemed to be conquered , Col. 2.15 . He sheweth us the glorious Resurrection of our Head , and his promise of our own Resurrection : He sheweth us our glorified Lord , to whom we may boldly and confidently commend our departing souls , Acts 7.59 . And he sheweth us the Angels that are ready to be their Convoy : And he maketh all these Considerations effectual , and inwardly exciteth our Love and heavenly desires , and giveth us a triumphing Courage and Consolation : So that Death doth not encounter us alone , and in our own strength , but finds us armed and led on by the Lord of life , who helps us by a sling and stone to conquer this Goliah . If a draught of Wine , or some spiritfull reviving liquor can take off fears and make men bold ; what then may the Spirit of Christ do by his powerfull encouragements and comforts on the soul ? Did we but see Christ or an Angel standing by our sick-beds , and saying [ Fear not : I will convey thy soul to God : this day shalt thou be with me in Paradise . ] What an unspeakable comfort would this be to a dying man ? Why , the Spirit is Christs Agent here on earth : and what the Spirit speaks , Christ speaks : And therefore we may take its comforting words , as spoken to us by Christ himself ; who spoke the like to the penitent Thief , to shew believers the virtue of his Cross , and what they also may expect from him in their extremity . And our Phisitian is most wise , and keeps his Cordials for a fainting time : The Spirit useth to sustain and comfort us most , in our greatest necessities . We need not comforts against death , so much in the time of prosperity and health , as when Death draws near . In health we have ordinarily more need of quickning then of comforting : and more need to be awakened from security to a due preparation for death , then to be freed from the terrible fore-thoughts of it : though inordinate fears of Death be hurtfull to us , security and deadness hurt us more . And therefore the spirit worketh according to our necessities : And when Death is neerest , and like to be most dreadfull , he usually giveth the liveliest sense of the Joyes beyond it , to abate the enmity , and encourage the departing soul . And if the comfort be but small , it is precious , because it is most pure , as being then mixed with no carnal joyes ; and because it is most seasonable in so great a strait . If we have no more but meer support , it will be yet a pretious mercy . And thus I have done with the third degree of the destruction of Deaths Enmity , by these four Antidotes , which we receive at our Conversion , and the Consequents thereof . 4. The fourth degree of this Enemies destruction is , by it self , or rather by Christ at the time , and by the means of death , which contrary to its nature , shall advantage our felicity . When Death hath done its worst , it hath half killed it self in killing us : It hath then dismissed our imprisoned souls , and ended even our fears of death , and our fears of all the evils of this life . It hath ended our cares , and griefs , and groans . It hath finished our work , and ended all our weariness and trouble . And more then this , it ends our sinning , and so destroyeth that which caused it , and that which the inordinate fears of it self , had caused in us . It is the time when sin shall gasp its last , and so far our Physitian will perfect the cure ; and our greatest enemy shall follow us no further . It is the door by which the soul must pass to Christ in Paradise . If any Papist shall hence plead that therefore all men must be perfect without sin before death , or else go to Purgatory to be cleansed , because as we die , so Christ will find us : or if they ask , How death can perfect us ? I answer them : It is Christ our Physitian that finisheth the cure , and Death is the time in which he doth it . And if he undertake then to do it , it concerns not us to be too inquisitive , how he doth it . What if the patient understand not how blood letting cureth the infected blood that is left behind ? must he therefore plead against his Physitian , and say , It will not be done , because he knoweth not how it s done ? We feel that here we have our sinfull imperfections : we have for all that a promise that we shall be with Christ , when death hath made its separation ; and we are assured that no sin doth enter there . And is not this enough for us to know ? But yet I see not why the difficulty of the Objection should trouble us at all . Death doth remove us from this sinfull flesh , and admits the soul into the sight of God. And in the very instant of its remove , it must needs be perfected , even by that remove , and by the first appearance of his blessed face . If you bring a candle into a dark room , the access of the light expelleth the darkness , at the same instant : And you cannot say that they consist together one moment of time . So cold is expelled by the approach of heat . And thus when death hath opened the door , and let us into the immortal light , neither before nor after , but in that instant all the darkness & sinful imperfections of our souls are dissipated . Throw an empty Bottle into the Sea , and the emptiness ceaseth by the filling of the water ; neither before nor after , but in that instant . If this should not satisfie any , let it satisfie them , that the Holy Ghost in the instant of death can perfect his work . So that we need not assert a perfection on earth , ( which on their grounds , must be the case of all that will escape Hell and Purgatory ; ) nor yet any Purgatory torments after death , for the deliverance of the soul from the relicts of sin ; seeing at the instant of death , by the the spirit , or by the deposition of the flesh , or by the sight of God , or by the sight of our glorified Redeemer , or by all , this work will be easily and infallibly accomplished . 5. The last degree and perfect conquest will be at the Resurrection . And this is the victory that is mentioned in my Text. All that is fore-mentioned doth abate the enmity , and conquer death in some degree : But the enmity , and the enemy it self is conquered at the Resurrection , and not till then . And therefore Death is the last enemy to be destroyed . The Body lieth under the penal effects of sin , till the Resurrection . And it is penal to the soul to be in a state of separation from the Body , though it be a state of glory that its in with Christ : For it is deprived of the fulness of glory , which it shall attain at the Resurrection , when the whole man shall be perfected and glorified together . Then it is that the Mediators work will be accomplished ; and all things shall be restored ; All that are in the graves shall hear the voice of the Son of God and shall come forth , John 5.28 . For this is the Fathers will that sent him , that of all that he hath given him ; he should lose nothing , but should raise it up at the last day ; John 6.39 , 40. We have hope towards God , that there shall be a Resurrection of the dead , both of the just and unjust , Acts 24.15 . As by man came death , so by man came also the Resurrection from the dead , I Cor. 15.21 . Then shall there be no more death , nor sorrow , nor crying , nor pain , Rev. 21.4 . No more diseases , or fears of death , or grave , or of corruption . No terrible enemy shall stand betwixt us and our Lord , to frighten our hearts from looking towards him . O what a birth-day will that be ! when Graves shall bring forth so many millions of sons for Glory ! How joyfully will the soul & body meet , that were separated so long ? Then sin hath done its worst and can do no more ! Then Christ hath done all , and hath no more to do , as our Redeemer , but to justifie us in judgement , and give us possession of the joy that he is preparing . And then he will deliver up the Kingdom to the Father . If you expect now that I should give you Reasons why Death is the last Enemy to be destroyed , though much might be said from the nature of the matter , the Wisdom and Will of God shall be to me instead of all other Reasons , being the fountain and the sum of all . He knows best the Order that is agreeable to his Works and Ends , to his honour , and to our good : and therefore to his Wisdom we submit , in the patient expectance of the accomplishment of his promises . SECT . III. Vse 1. I Now come to shew you the Usefulness of this Doctrine for the further Information of our understandings , the well ordering of our hearts , and the reforming of our lives . And first , you may hence be easily resolved , Whether Death be truly penal to the godly ? which some have been pleased to make ● Controversie of late : though I am past doubt ; but the hearts of those men do apprehend it as a punishment , whose tongues and pens do plead for the contrary . Dust thou art , and to dust shalt thou return , was part of the sentence past on Adam and all his posterity ; which then proved it a punishment , and it was not remitted to Adam , that at the same time had the promise of a Redeemer , nor is it remitted to any of us all . Were it not for sin , God would not inflict it ; who hath sworn that he takes no pleasure in the death of sinners ; And that he afflicts not willingly , nor grieves the sons of men . But my text it self decides the Controversie : Sin and punishment are the evils that Christ removeth ; And if death were no punishment ( as it is no sin , ) how could it be an Enemy , and the last enemy to be destroyed by the Redeemer ? when we feel the Enmity before described against our souls , and also know its Enmity to our bodies , we cannot think that God would do all this , were it not for sin : esp●cially when we read , that death passeth upon all , for that all have sinned , Rom. 5.11 , 12. and that death is the wages of sin , Rom. 6.23 . Though Christ do us good by it , that proveth it not to be no punishment : For castigatory punishments are purposely to do good to the chastised . Indeed we may say , O Death , where is thy sting ? because that the mortal evil to the Soul is taken out ; and because we foresee the Resurrection by faith , when we shall have the victory by Christ . But thence to conclude that Death hath no sting now to a believer , is not only besides , but against the text ; which telling us that the sting of death is sin , and that the strength of sin is the Law , doth inform us , that Death could not kill us , and be Death to us , if sin gave it not a sting to do it with : as sin could not oblige us to this punishment , if the threatening of the Law were not its strength . But Christ hath begun the conquest , and will finish it . SECT . IV. Vse 2. FROM all this Enmity in Death , we may see what it is that sin hath done : and consequently how vile and odious it is , and how we should esteem and use it . Sin hath not only forfeited our Happiness , but laid those impediments in the way of our recovery , which will find us work , and cause our danger and sorrow while we live . And Death is not the least of these impediments . O foolish man , that still will love such a mortal Enemy ! If another would rob them but of a groat , or defame them , or deprive them of any accommodation , how easily can they hate them , and how hardly are they reconciled to them ? But sin depriveth them of their lives , and separates the soul and body asunder , and forfeiteth their everlasting happiness , and sets death betwixt them and the Glory that is purchased by Christ , and yet they love it , and will not leave it . Though God have made them , and do sustain them , and provide for them , and all their hope and help is in him , they are not so easily drawn to love him ; And yet they can love the sin that would undo them . Though Christ would deliver them , and bring them to everlasting blessedness , and hath assumed flesh , and laid down his life , to testifie his Love to them , yet are they not easily brought to love him ; but the sin that made them enemies to God , and hath brought them so near to everlasting misery , this they can love , that deserves no love . A Minister or other friend that would draw them from their sin to God , and help to save them , they quarrell against , as if he were their enemy : but their foolish companions , that can laugh and jest with them at the door of Hell , and clap them on the back , and drive away the care of their salvation , and harden them against the fear of God , these are the only acceptable men to them . O Christians , leave this folly to the world , and do you judge of sin by its sad effects . You feel ( if you have any feeling in you ) in some measure , what it hath done against your Souls ! the weakness of your faith and love ; the distance of your hearts from God ; your doubts and troubles tell you that it is not your friend : You must shortly know what it will do to your bodies . As it keeps them in pain , and weariness , and weakness , so it will ere long deliver them up to the jaws of death ; which will spare them no more then the beasts that perish . Had it not been for sin , we should have had no cause to fear a dissolution ; nor have had any use for a coffin or a winding-sheet , nor been beholden to a grave , to hide our carkesses from the sight and smell of the living . But as Henoch and Elias were translated when they had walked with God , even so should we : as those shall that are alive and remain at the coming of Christ , shall be caught up together in the clouds , to meet the Lord in the air ; and so shall they ever be with the Lord , 1 Thes . 4.17 . Use sin therefore as it will use you . Spare it not , for it will not spare you . It is your murderer , and the murderer of the world : Use it therefore as a murderer should be used . Kill it before it kills you ; and then though it kill your bodies , it shall not be able to kill your souls ; and though it bring you to the grave , as it did your Head , it shall not be able to keep you there . If the thoughts of death , and the grave , and rottenness be not pleasant to you , let not the thoughts of sin be pleasant . Hearken to every temptation to sin , as you would hearken to a temptation to self-murder : And as you would do if the Devill brought you a knife , and tempted you to cut your throat with it ; so do when he offereth you the bait of sin . You love not Death : Love not the cause of Death . Be ashamed to stand weeping over a buried friend , and never to weep over a sinning or ungodly friend , nor once to give them a compassionate earnest exhortation , to save their Souls . Is it nothing to be dead in sins and trespasses ? Ephes . 2.1 , 5. Col. 2.13 . Yea , it is a worse Death then this , that is , the wages of sin , and the fruit which it brings forth , Rom. 6.21 , 23. & 7.5 . Surely God would never thus use mens bodies , and forsake them soul and body for ever , if sin were not a most odious thing ; what a poyson is this that kils so many millions , and damneth so many millions , and cannot be cured but by the blood of Christ ! that killed our Physitian that never casted it , because he came so near to us ! 〈◊〉 O unbelieving stupid so●ls , that smart and sin , and groan and sin , and weep and lament our bodily sufferings , and yet sin still ! that fear a grave and fear not sin ! that have heard , and seen , and felt so much of the sad effects , and yet sin still , Psalm 78.32 . Alas that murderers should be so common , and that we should be no wiser , when we have paid so dear a price for wisdom ! SECT . V. Vse 3. FROM the Enmity of Death we may further learn , that Man hath now a need of Grace for such exceeding difficulties , which were not before him in his state of innocency . Though Adam was able to have obeyed perfectly , without sin , and had Grace sufficient to have upheld him , and conquered temptations , if he had done his part , which by that Grace he might have done ; yet whether that Grace was sufficient to the works that we are called to , is a doubt that many have been much troubled with . It is certain that he was able to have done any thing that was suitable to his present state , if it were commanded him : And it is certain tha● much that is now our duty , would have been unsuitable to his state . But whether it belonged to his perfection , to be able and fit for such duties ( that were then unsuitable to him ) or supposition they had been suitable and duties , this is the difficulty : which some make use of to prove that such works cannot now be required of us , without suitable help , because we lost no such grace in Adam . But this need not trouble us : For 1. Though Adam was put on no such difficulty in particular , as to encounter death : yet the perfect obedience to the whole Law , required a great degree of internall Habituall holiness : and to determine the case , whether our particular difficulties , or his sinless perfect ob●dience , required greater s●rength and help , is a matter of more difficulty then use . For 2. It is but about the Degrees of Holiness in him and us , and not about the Kind , that the difficulty lieth . For it is the same End that he was created for and disposed to by Nature , and that we are redeemed for and disposed to supernaturally . But yet it is worthy our observation , what a difficulty sin hath cast before us in the way of life , which Adam was unacquainted with ▪ that so we may see the nature of our works , and the excellency of the Redeemers grace . Adam was but to seek the continuance of his life , and a translation to Glory , without the terrors of interposing death : He was never called to prepare to die ; nor to think of the state of a separated Soul ; nor to mind , and love , and seek a glory to which there is no ( ordinary ) passage but by death . This is the difficulty that sin hath caused , against which we have need of the special assistance , of the example , and doctrine , and promise , and Spirit of the Redeemer . Adam was never put to study how to get over this dreadfull gulf . The threatning of death was to raise such a fear in him as was necessary to prevent it : But those fears did rather hold him closer to the way of life , then stand between him and life to his discouragement . But we have a death to fear that must be suffered , that cannot be avoided . The strange condition of a separated soul ( so unlike to its state while resident in the body ) doth require in us , a special Faith to apprehend it , and a special revelation to discover it . To desire , and love , and long for , and labour after such a time as this , when one part of us must lie rotting in the grave , and the separated Soul must be with Christ alone till the Resurrection , and to believe and hope for that Resurrection , and to deny our selves , and forsake all the world , and lay down our lives when Christ requireth it , by the power of this faith and hope , this is a work that innocent Adam never knew : This is the high employment of a Christian . To have our hearts and conversations in Heaven , ( Matth. 6.21 Phil. 3.20 . ) when Death must first dissolve us , before we can possess it , here is the noble work of faith . SECT . VI. Vse 4. MOreover this Enmity of Death may help us to understand the rea●on of the sufferings and Death of Christ . That he gave his life a Ransome for us , and a Sacrifice for sin , and so to make satisfaction to the offended Majesty , is a truth that every Christian doth believe . But there was another reason of his death , that all of us do not duely consider of , and improve to the promoting of our Sanctification as we ought . Death is so great an Enemy , as you have heard , and so powerfull to deter our hearts from God , and dull our desires to the heavenly felicity , that Christ was fain to go before us , to embolden the hearts of believers to follow him : He suffered Death ( with the rest of his afflictions ) to shew us that it is a tolerable evil : Had he not gone before and overcome it , it would have detained us its Captives : Had he not me●ited and purchased us a blessed Resurrection , and opened heaven to all bel●evers , and by Death overcome him that had the power of death ( as Gods executioner ) ●hat is , the Devil , we should all our life time have been still subjected unto bondage by the fears of Death , Heb. 2.14 . But when we see that Christ hath led the way , as the victorious Captain of our Salvation , and that he is made perfect by sufferings ( in his advancement unto glory ) and that for the sufferings of death ( which by the grace of God he tasted for every man ) he is crowned with glory ad honour , Heb. 2.9 , 10. this puts a holy valour into the soul , and causeth us cheerfully to follow him . Had we gone first , and the task of conquering Dea●h been ours , we had been overcome . But he that hath led us on , hath hew'd down the enemy before him , and first prepared us the way , and then called us to follow him , & to pass the way that he hath first made safe , and also shewed us by his example that it is now made passable . For it was one in our Nature , that calleth us his Brethren , that took not the nature of Angels , but of the seed of Abrah●m , that is one with us , as the Sanctifier and the sanctified are , and to whom as children we are given , Who hath passed through Death and the Grave before us , and therefore we may the boldlier follow him , Heb. 2.11 , 12 , 13.16 . Being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the Cross , and therefore God h●th highly exalted him , and given him a name above every name , Phil. 2. 8 , 9. Hereby ●e hath shewed us that Death is not so dreadfull a thing , but that voluntary obedience may and must submit unto it . As Abrahams faith and obedience was tryed , in the offering up his Son to death , at Gods command : so the children of Abraham and the heirs of the promise , must follow him in offering up themselves , if God require it , and in submitting to our natural death ( for that he doth require of all . ) Examples work more then bare precepts : and the Experiments of others , do take more with us then meer directions . It satisfieth a s●ck man more to read a Book of Medicinal Observations , where he meets with many that were in his own case , and finds what cured them , then to read the Praxis of medicinall receipts alone . It encourageth the patient much , when the Physitian tells him , [ I have cured many of your disease , by such a medicine , nay I was cured thus of the same my s●lf . ] So doth it embolden a believer to lay down his Life , when he hath not only a promise of a better life , but seeth that the promiser went that way to Heaven before him . O therefore let us learn and use this choice remedy , against the immoderate fear of Death ! Let Faith take a view of him that was dead and is alive , that was buried and is risen , that was humbled and is now exalted ! Think with your selves , when you must think of dying , that you are but following your Conquering Lord , and going the way that he hath gone before you , and suffering what he underwent and conquered : And therefore though you walk through the valley of the shaddow of death , resolve that you will fear no evil , Psal . 23.4 . And if he call you after him , follow him with a Christian boldness ; As Peter cast himself into the Sea , and walkt on the waters , when he saw Christ walk there , and had his command ; so let us venture on the jawes of death , while we trace his steps , and hear his encouraging commands and promises , John 21.7 . Mat. 14.28 , 29. SECT . VII . Vse 5. MOreover from this Doctrine we may be informed , of the mistakes of many Christians , that think they have no saving grace , because they are afraid of dying , and because these fears deterr their soul● from desiring to be with Christ : And hence they may perceive that there is another cause of these distempers , even the Enmity of Death that standeth in the way . You think that if you had any Love to Christ , you should more desire to be with him ; and that if your treasure were in heaven , your hearts wou●d be more there ; and that if you truly took it for your felicity , you could not be so unwilling to be removed to it ; for no man is unwilling to be happy , or to attain his end . But stay a little , and better consider of your Case . Is it Christ that your heart is thus averse to , or is it only Death that standeth in the way ? You are not , I hope , unwilling to see the face of God , nor unwilling to be translated from earth to heaven , but unwilling to die . It is not because you love the creature better then the Creator , but because you are afraid of Death . You may love God , and long to be perfected in holiness , and to see his Glory , and to have the most near Communion with him , and yet at the same time you may fear this Enemy that standeth in your way : I mean not only the Pain of death , but principally the dissolution of our natures , and the separation of the soul from the body , and its abode in a separated state , and the bodies abode in dust and darkness . Grace it self is not given us to reconcile us to corruption , and make death as death to seem desirable , but to cause us patiently to bear the evil , because of the good that is beyond it . It is not our duty to love death as death . Had it not been naturally an evil to be dreaded and avoided , God would not have made it the matter of his threatning ; nor would it have been a fit means to restrain men from transgression . To threaten a man with a benefit as such , is a contradiction . Enquire therefore into your hearts , whether there be not a belief of heaven , a love to God , a desire to enjoy and please him , even while you draw back and seem to be averse ? and whether it be not only lothness to die , and not a lothness to be with Christ ? For the fuller discovery of this , ( because I find that our comfort much dependeth on it ) I shall try you by these following Questions . Quest . 1. What is it that is ungrateful to you in your meditations of your change ? Is it God and heaven , or is it Death ? If it be only Death , it seems it is not the want of Love to God , and heaven , that causeth your aversness : If it be God himself that is ungratefull to your thoughts , is it because you desire not his nearer presence , or communion with him in the state of glory ? or is it only because you fear lest you have no interest in his Love , and shall not attain the blessedness which you desire ? If it be the first , I must confess it proves a graceless soul , and signifieth the want of Love to God. But if it be the latter only , it may stand with grace : For Desire is a true signification of Love , though there be doubts and fears lest we shall miss the attainment of those desires . Quest . 2. Would you not gladly hear the news of your removal , if you might be changed without Death ; and translated to heaven as Henoch and Elias were , and as Christ at his Ascension ? Had you not far rather be thus changed then abide on earth ? If so , then it seems it is not God and Heaven that you are against , but death . Nay if you could reach Heaven by travelling a thousand miles , would you not gladly take t●e journey as soon as you had got assurance of your title to it , and done the work of God on earth ? If it were but as Peter , James and John , to go with Christ into an exceeding high Mountain , and there to see him in glory , ( Mat. 17.12 . ) would you not gadly do it ? It seems then that thou desirest to see the Lord , and thy love is to him , though thou be afraid of death . Quest . 3. Consider of the Nature of the Heavenly felicity , and try whether thou love it in the several parts . One part is our personal perfection ; that our souls shall be free from ignorance , and error , and sin , and sorrow , and enlarged for the perfect Love of God ; and our bodies at the Resurrection , made like the glorious body of our Lord , Phil. 3.21 . and wouldst thou not be thus perfected in soul and body ? Another part is , that we shall live with the heavenly society of Angels and glorified Saints : And wouldst thou not have such company ; rather then the company of sinners , and enemies , and imperfect Saints on earth ? Another part is , that we shall see our glorified Head , and be with him where he is , that we may behold his glory . And doth not thy heart desire this ? But the perfection of our Happiness is , that we shall see the face of the glory of God , which is the light of that world , as truly as the Sun is the light of this : and that we shall be filled up with the feeling of his Love , and abound with Love to him again , and perfectly delighted in this Communion of Love , and express it in the Praises of the Lord , and thus make up the New Jerusalem , where God will place his glorious presence , and in which he will for evermore take pleasure . And is there any thing in this that thy soul is against , and which thou dost not value above this wor●d ? If thou find that all the parts are sweet , and the Description of Heaven is most gratefull to thee , and that this is the state that thou wouldst be in , it seems then it is not Heaven but Death that thou art averse from , and that maketh thee so loth to hear the tydings of thy change . Quest . 4. Couldst thou not joyfully see the coming of Christ , if it were this day ( if thou have done thy work , and art assured of his love ? ) The Apostle hath told us by the word of the Lord , that the Lord himself shall des●end from heaven with a shout , with the voice of the Archangel , and with the Trump of God ; and the dead in Christ , shall rise first : and then they which are alive and remain shall be caught up together with them in the clouds , to meet the Lord in the air ; and so shall we ever be with the Lord , ] 1 Thes . 4. 15 , 16 , 17. And this is the doctrine that comforteth believers , verse 18. Would it not rejoyce your hearts , if you were sure to live , to see the coming of the Lord , and to see his glorious appearing and retinue ? If you were not to die , but to be caught up thus to meet the Lord , and to be changed immediately into an immortal , incorruptible , glorious state , would you be averse to this ? would it not be the greatest joy that you could desire ? For my own part , I must confess to you , that death as death appeareth to me as an enemy , and my nature doth abhor and fear it : But the thoughts of the Coming of the Lord are most swe●t and joyfull to me , so that if I were but sure that I should live to see it , and that the Trumpet should sound , and the dead should rise , and the Lord appear before the period of my age , it would be the joyfullest tidings to me in the world . O that I might see his Kingdom come ! It is the Character of his Saints to love his appearing , 2 Tim. 4.8 . and to look for the blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ , Tit. 2.13 . The Spirit and the Bride say Come : Come Lord Jesus , Come quickly . ] is the voice of faith , and hope , and love , Rev. 22.17 , 20. But I find not that his servants are thus Characterized , by their desires to die . It is therefore the presence of their Lord that they desire : But it is Death that they abhor : And therefore ( though they can submit to death ) it is the coming of Christ that they Love and long for ; and it is interposing death that causeth them to draw back . Let not Christians be discouraged by mistakes , and think that they love not God and glory , because they love not this enemy in the way ; nor think that they are graceless or unbelieving worldlings , because they are afraid of death as death . But perhaps you will say , that if grace prevail not against the fears of death , then fear is predominant , and we are not sincer● . To which I answer , that you must distinguish between such a prevailing as maintaineth our sincerity , and such a prevailing as also procureth our fortitude and joy . If grace prevail not to keep us upright in a holy life , renouncing the world , and crucifying the flesh , and devoting our selves entirely to God , though the fear of death would draw us from it , then it is a sign that we are not sincere . But if grace do this much , and yet prevail not against all fears and unwillingness to die , but leave us under uncomfortable hideous thoughts of death , this proves us not to be unsound . For the soul may savingly love God , that is afraid of death : And he may truly love the End , that fears this dark and di●mall way , Yet must there be so much to prove our uprightness , as that in our deliberate choice , we will rather voluntarily pass through death ( either naturall or violent ) then lose the happiness beyond it : Though we love not death , yet we love God and heaven so well , that we will submit to it : And though we fear it and abhor it , yet not so much as we fear and abhor the loss of heaven . Let not poor Christians therefore wrong themselves , and deny the graces of the Spirit , as if they had more mind of earth then heaven , and of things temporal then of things eternal , because they are afraid to die . All suffering is grievous , and not joyous to our nature , Paul himself desired not to be unclothed , but clothed upon with our house which is from heaven , that mortality might be swallowed up of life , 2 Cor. 5.2 , 4. it ●eing better to be absent from the body , and present with the Lord. Even Christ himself had a will that desired that the Cup might have passed from him , if it had been agreeable to his Fathers will , and the ends of his undertaken Office , Mathew 26.41 , 42. Raise therefore no unjust conclusions from these natural fears , nor from the imperfection of our conquest : but praise him that relieveth us , and abateth the enmity of death , and furnisheth us with his Antidotes , and will destroy this enemy at last . SECT . VIII . Vse 6. FRom the Enmity of Death we may further learn to study and magnifie the victorious grace of our Redeemer : which overcometh the enemy , and turneth our hurt into our benefit , and maketh death a door of life . Though death be the enemy that seemeth to conquer us , and to destroy and utterly undo us , yet being conquered it self by Christ , it is used by him to our great advantage , and sanctified to be a very great help to our salvation . The suffering of Christ himself was in the hour of his enemies , and the power of darkness , Luke 22.53 . which seemed to have prevailed against him ; when yet it was but a destroying of death by death , and the purchasing of life and salvation for the world . So also in our death , though sin and Satan seem to conquer , it is they that are conquered , and not we , who are supervictors through him that hath loved us , Rom. 8.37 . They destroy themselves when they seem to have destroyed us . As the Serpent bruised but the heel of Christ , who bruised his head ; so doth he bruise but our heel , who in that conflict , and by the means of his own execution , through the strength of Christ , do bruise his head , Gen. 3.15 . And this is upshot of all his enmity , against the womans holy seed . Though Death was unsuitable to innocent man , and is still a natural enemy to us all , yet unto sinners it is an evil that is suitable and fit to destroy the greater evil that did cause it , and to prevent the everlasting evil . The fore-knowledge of our certain death , is a very great help to keep us humble , and disgrace all the seducing pleasures of the flesh , and all the profits and honours of the world , and so to enervate all temptations . It is a singular help to quicken a stupid careless sinner , and to waken men to prepare for the life to come , and to excite them to seek first the Kingdom of God , and to give all diligence to make their calling and election sure ; & to consider , seeing all these things must be dissolved , what manner of persons they ought to be , in all holy conversation & godliness , looking for , and hastening to the coming of the day of God , 2 Pet. 3.11 , 12. When we drop asleep , the remembrance of death may quickly awake us ; when we grow slack , it is our spur to put us on , to mend our pace . Who is so mad as wilfully to sin with Death in his eye ? or who so dead as with death in h●s eye , to refuse to live a godly life , if he have any spiritual light and feeling ? Experience te●leth us , that when health and folly cause us to promise our selves long life , and think that death is a great way off , it lamentably cools our zeal , and strentheneth our temptations , and duls our souls to holy operations : and the approach of death pu●s life into all our apprehensions and affections . It is a wonderfull hard thing to maintain our lively apprehensions , and str●ng affections , and tenderness of conscience , and self-denyal , and easie contempt of earthly things , when we put far from us the day of death . We see what a stir men make for the profits and honours of this world , and how fast they hold their fleshly pleasures , while they are in health , and how contemptuously they speak of all , and bitterly complain of the vanity and vexation , when they come to die . And if our lives and the world be brought hereby into such disorders , when men live so short a time on earth , what monsters of ambition , and covetousness , and luxury would men be , if they lived as long as before the flood , even to eight hundred , or nine hundred years of age ? Doubtless long life was so great a temptation then to man , ( in his corrupted state ) that it is no wonder if his wickedness was great upon ●he earth , and if it prepared for that great destruction of the universal deluge . Should men live now but to the age of three hundred , or four hundred years , I fear it would so tempt them to overvalue the world , and so embolden them to delay repentance , that one would be as Wolf to another , and the weak but be a prey to the strong , and wickedness would overwhelm the world , despising the reins , and bearing down Religious and civil opposition . But when we stand over the grave , and see our friends laid in the dust , how mortified do we seem ? how do we even shake the head at the folly of ambitious and covetous worldlings , and are ashamed to think of fleshly lusts ! So far are men from owning their vanities , when that silent teacher standeth by . It is Death that helps to humble the proud , and abate the arrogan●y and obstinacy of the wicked , and make them regard the messengers of Christ , that b●fore despised them and their message . It is death that allayeth the ebullition of distracting thoughts and passions , and helpeth to bring men to themselves , and fixeth giddy discomposed minds , and helps to settle the light and the unsettled ; and to restrain the worst . As we are beholden to the Gallows for our purses and our lives ; so are we to the grave and hell , for much of the order that is in the world , and our peace and freedom procured thereby . But it is a greater good that it procureth to believers . If you ask , How is all this to be ascribed to Christ ? I answer , many wayes : 1. It is he that hath now the Keyes or power of death and hell , even he that liveth and was dead , and that liveth for evermore , Rev. 1.18 . and therefore is to be feared by the world . 2. It is he that hath by his Blood & Covenant brought us the Hope of everlasting life ; which is it that gives the efficacy to death . Without this men would be but desperate , and think that it is better have a little pleasure then none at all , and so would give up themselves to sin , and desperately gratifie their flesh by all the wickedness they could devise . 3. And it is Christ that teacheth men the right use of death , by his holy doctrine , having brought life and immortality to light by his Gospel . 4. And it is Christ that sendeth forth the holy Spirit , which only doth so illuminate the mind , and quicken and dispose the heart , that Death may be savingly improved . The poyson is our own : but it is his skill and love that hath made a Soveraign antidote of it . And let our bodies die , so our sin may die . If the foresight of Death destroy our sin , and further our sanctification , and the hour of death doth end our fears and enter us into the state of glory , though we will love death as death never the better for this , much less the sin that caused it ; yet must we admire the love of our Redeemer . And it is not only the Peril but also the Terrors of Death that we are in part delivered from . Though Christ himself was in a bloody sweat , in his agony before his death , and cryed out on the Cross , My God , why hast thou forsaken me ; because he bore the sins of the world ; yet death is welcome to many of his followers , that drink of his cup , and are baptized with his baptism : For they taste not of these dregs which he drunk up , and they are strengthened by his supporting grace . He that doth comfort them against sin and Hell , doth also comfort them against Death . So great is the glory that he hath promised them , and so great is his comforting , confirming grace , that dreadfull ●eath is not great enough to prevail against them . As it was too weak to conquer Christ , so is it too weak to conquer his Spirit in his peoples souls . Without Christ we could not live , and we durst not die : but through him we can do and suffer all things , and can boldly pass through this dark and shady vale of death ; yea we can desire to depart and to be with Christ as best f●r us : for to Live is Christ , and to die is gain , Phil. 1.21 , 23. For we know that if our earthly house of this Tabernacle were dissolved ; we h●ve a building of God , an house not made with h●nds , eternal in the heavens . And therefore sometimes we can earnestly groan , d●siring to be clothed up●n with our house which is from heaven . And we are alwayes confident , knowing that whilest we are at home in the body , we are absent from the Lord : we are confident , I say , and willing rather to be absent from the body and present with the Lord : and therefore labour , that whether present or absent , we may be accepted of him : For we walk by faith and not by sight : and it is God that hath wrought us for the self same thing , who also hath given us the earnest of the Spirit , 2 Cor. 5.1 . to 10. Though we long not to die , yet we long to see the face of God. And though we lay down our bod●●s with natural unwillingness , yet we lay down our sin and sorrows with gladness and spiritual delight . And though our hearts are ready to faint , as Peters when he walked to Christ upon the waters , yet Christ puts forth his hand of love , and soon recovereth us from our fear and danger . Melancholly and impatience may make men weary of their lives , and rush upon death with a false conceit that it will end their sorrows : But this is not to conquer death , but to be conquered by a lesser evil : and it is not an effect of fortitude , but of an imbecillity & impotency of mind . And if a Brutus , a Cato , or a Seneca be his own Executioner , th●● do but choose a lesser evil , ( in their conceits ) even a death which they accounted honourable , before a more ignominious death , or a life of shame , and scorn , and misery . But the true believer is raised above the fears of death , by the love of God , and the hopes of Glory ; and Death ( though ungratefull in it self ) is welcome to him , as the way to his felicity . Le● Tyrants and Souldiers take it for their glory , that they can take away mens liver , ( that is , they have the power of a Serpent , or of Rats-bane ) as if it were their honour to be their Countreys pestilence : and a Ruler and a Dose of poyson , were things of equal strength and use : But it is the Glory of Christ to enable h●s Disciples to conquer Death , & bear the fury of the most cruel persecutors . The Martyrs have been more joyfull in their sufferings , then the Judges that condemned them in their Pomp and glory . When we are pressed above strength , and despair of life , and have the sentence of death in our selves ; we are then taught to trust in the living God that raiseth the dead , 2 Cor. 1.8 , 9 , 10. The Saints by faith have been tortured , not accepting deliverance , that they might obtain a better resurrection : they have had tryall of cruel mockings & scourgings , yea moreover of bonds and imprisonment ; they were stoned , they were sawn asunder , were tempted , were slain with the sword , Heb. 11.35 , 36 , 37. Thanks be to God which giveth us the victory through our Lord Jesus Christ , 1 Cor. 15.57 . They overcome by the blood of the Lamb — and love not their lives unto the death , Rev. 12.11 . They fear not them that kill the body , and after th●t have no more that they can do , Luke 12.4 . They trust upon his promise that ha●h said , [ I will ransome them from the power of the grave ; I will redeem them from death . O death , I will be thy plagues ! O grave , I will be thy destruction , Hos . 13.14 . Precious in the sight of the Lord is the death of his Saints , Psal , 116.15 . Blessed are the dead which die in the Lord , from henceforth , yea saith the spirit , that they may rest from their labours , and their works do follow them , Rev. 14.13 . SECT . IX . Vse 7. MOreover from the Enmity of Death , we may be directed which way to bend our cares ; and seeing where our difficulty most lieth , we may see which way our most diligent preparations must be turned . Death cannot be prevented : but the malignant influence of it on our souls may be much abated . If you let it work without an Antidote , it will make you live like unbelieving worldlings : It will deter your hearts from heaven , and dull your love to God himself , and make your meditations of him , and of your Everlasting Rest , to be seldom and ungratefull to you ; And it will make you say , It s good to be here ; and have sweeter thoughts of this present life , then of your inheritance . It will rob you of much of your heavenly delights , and fill you with slavish fears of death , and subject you unto bondage all your lives , and make you die with agony and horror , so that your lives and deaths will be dishonourable to your holy faith , and to your Lord. If it were meerly our own suffering by fears and horrors ; or meerly our loss of spiritual delights , the matter were ( great , but ) not so great : But it is more then this . For when our joyes are overwhelmed with the fears of death , and turned into sorrows , our love to God will be abated , and we shall deny him the thanks and cheerfull praises , which should be much of the employment of our lives : and we shall be much discomposed and unfitted for his service , and shall much dishonour him in the world , and shall strengthen our temptations to the overvaluing of earthly things . Think it not therefore a small or an indifferent matter , to fortifie your souls against these malignant fears of death . Make this your daily care and work ; your peace , your safety ; your innocency , and usefulness , and the honour of God , do much lie on it . And it is a work of such exceeding difficulty , that it requireth the best of your skill and diligence ; and when all is done , it must be the illuminating quickning beams of grace , and the shining face of the Eternal Love , that must do the work ; though yet your diligence is necessary , to attend the spirit , and use the means , in subserviency to grace , and in expectation of these celestiall rayes . And above all take heed lest you should think , that carnal mirth , or meer security , and casting away the thoughts of death will serve to overcome these fears ; or that it is enough that you resolve against them . For it is your safety that must be lookt to , as well as your present ease and peace : and fear must be so overcome , as that a greater misery may not follow : Presumption and security will be of very short continuance . To die without fear , and pass into endless desperation , which fear should have wakened you to prevent , is no desirable kind of dying . And besides , resolving against the Terrors of death , will not prevent them . When Death draws neer , it will amaze you , in despight of all your resolutions , if you are not furnished with a better Antidote . The more jocund you have been in carnal mirth , and the more you have presumptuously slighted death , its likely your horror will be the greater when it comes . And therefore see that you make a wise and safe preparation ; and that you groundedly and methodically cure these fears , and not securely cast them away . Though I have given you to this end , some Directions in other writings ( in the Saints Rest , and in the Treatise of Self-denyal , and that of Crucifying the world , ) yet I shall add here these following helps , which faithfully observed and practised , will much promote your victory over death , which conquereth all the strength of flesh , and glory of this world . DIRECTION I. IF you would overcome the danger and the fears of Death , Make sure of your Conversion , that it is sound ; and see that you be absolutely devoted unto God , without reserves . Should you be deceived in your foundations , your life , and hopes , and joyes would all be delusory things . Till sin be mortified , and your souls reconciled to God in Christ , you are still in danger of worse then death : and it is but the senslesness of your dead condition , that keepeth you from the terrors of damnation . But if you are sure that you are quick●ed by renewing grace , and possessed by the sanctifying spirit , and made partakers of the Divine nature , you have then the earnest of your inheritance , Eph. 1.14 . 2 Cor. 1.22 . & 5.5 . and the fire is kindled in your breast , that in despight of Death , will mount you up to God. DIRECTION II. TO Conquer the Enmity of Death , you must live by faith in Jesus Christ : as men that are emptied of themselves , and ransomed from his hands that had the power of death , and as men that are redeemed from the curse , and are now made heirs of the grace of life , being made his members who is ●he Lord of life , even the second Adam , who is a quickning spirit . The serious believing study of his design and office , ( to destroy sin and death , and to bring many sons to glory , ) and also of his voluntary suffering , and his obedience to the death of the Cross , may raise us above the fears of death . When we live by faith as branches of this blessed Vine , & are righteous with his righteousness , justified by his blood and merits , & sanctified by his Word and Spirit , and find that we are united to him , we may then be sure that death cannot conquer us , & nothing can take us out of his hands : For our life being hid with Christ in God , we know that we shall live , because he liveth , Col. 3.3 . John 14.19 . and that when Christ who is our life appeareth , we shall also appear with him in glory , Col. 3.4 . And that he will change our vile bodies , and make them like to his glorious body , by his mighty power , by which he is able to subdue all things to himself , Phil. 3.20 , 21. In our own stren●th we dare not stand the charge of death , and with it the charge of the Law , and of our Consciences : How dreadfully should we then be foiled and non-plust , if we must be found in no other righteousness , but what we have received from the first Adam , and have wrought by the strength received from him ! But being gathered under the wings of Christ , as the chickens under the wings of the hen ( Mat. 23.37 . ) and being found then in him , having the righteousness which is through the faith of Christ , the righteousness which is of God by faith , we may boldly answer to all that can be charged on us to our terrour ! If we know him and the power of his resurrection , and the fellowship of his sufferings , and are made conformall● to his death , ( Phil. 3.9 , 10. ) if ●e are dead with him to the world , and risen with him to a holy life ; if we have believingly traced him in his sufferings and conquest , and perceive by faith how we participate in his victories , we shall then be able to grapple with the hands of death ; and though we know the grave must be for a while the prison of our flesh we can by faith foresee the opening of our prison doors , and the loosing of our bonds , and the day of our last and full Redemption . It strengtheneth us exceedingly to look unto Jesus , the author and finisher of our faith , who for the joy that was set before him , endured the Cross , despising the shame , and is set down at the right hand of the throne of God. ] When we consider what he endured against himself , we shall not be weary : nor faint in our minds , Heb. 12.2 , 3. DIRECTION III. LIve also by faith on the Heavenly Gl●ry . As one eye of faith must be on an humbled crucified Christ , so must the other be on heaven , on a glorified Christ , and on the glory and everlasting Love of God , which we shall there en●oy . This is it that conquereth the fears of death , when we believe that we shall pass through it into everlasting life . If a man for health will take the most ungratefull potion , ( the bitterness being short , and the benefit long ; ) and if he will suffer the Surgeon to let out his blood , and in case of necessity to out off a member ; how light should we make of death , that have the assured hopes of glory to encourage us ! what door so streight that we would not pass through if we could , to our dearest friend ! What way so ●owl that we would not travail , to our beloved home ? And shall death seem intolerable to us , that letteth in our souls to Christ ? Well might Paul say [ To die is gain , ] Phil. 1.21 . When we gain deliverance from all those sins that did here beset us , and all those sorrows that sin had bred : We gain the accomplishment of our desires , and the end of our faith , the salvati●n of our souls : We gain the Crown that fadeth not away ; a place before the Throne of Christ , in the Temple of God , in the City of God , the New Jerusalem ; to eat of the hidden Manna , and of the Tree of life which is in the midst of the Paradise of God , Rev. 2. & 3. We gain the place prepared for us by Christ , in his Fathers house , John 14.1 , 2. For we shall be with him where he is , that we may behold his glory , John 17.24 . We shall gain the sight of the glory of God , and the feeling of his most precious love , and the fulness of joy that is in his presence , and the everlasting pleasures at his right hand , Psal . 16.11 . And shall we think much to die for such a gain ? we will put off our cloaths , and welcome sleep , which is the Image of death , that our bodies may have rest , and refuse not thus to die every night , that we may rise more refreshed for our employments in the morning . And shall we stick at the uncloathing of our souls , in order to their everlasting Rest ? Set but the eye of faith to the Prospective of the promise , and take a serious frequent view of the promised Land , and this if any thing will make death more welcome , then Physick to the sick , then uncloathing to a beggar , that puts on new or better cloaths . Shall a poor man cheerfully ply his labour all day in hope of a little wages at night ; and shall not a believer cheerfully yie●d to death , in hope of everlasting glory ? so far as heaven is foundly be●ieved , and our conversations , and hearts are there , the fears of Death will be asswaged , and nothing else will well asswage them . DIRECTION . IV. MOreover , if you will conquer the enmity of death , do all that you can to encrease and exercise the love of God in you . For love will so incline you to the blessed object of it , that Death will not be able to keep down the flame . Were God set as a seal upon our hearts , we should find that Love is as strong as death , and the coals thereof are coals of fire , ●nd the flame is vehement : many waters cannot quench it , nor can the fl●ods drown it , Cant. 8.6 , 7. If carnal Love have made the amorous to choose death that they might passionately express it , especially when they have heard of the death of their beloved ; and if naturall fortitude and love to their Countrey , have made many valient men , though Heathens , to contemn death , and readily lay down their lives ; and if the love of fame and vain glory in a surviving name , have caused many to die through pride : how much more will the powerfull love of God , put on the soul to leave this flesh , and pass through death , that we may see his face , and fully enjoy the object of our love ? So much as you love God , so much will you be above the terrors of the grave , and pass through death for the enjoyment of your beloved . Perf●ct Love casteth out fear : and h●●h●t feareth is not made perfect in l●ve : in death and judgement , we shall have boldness , if our love be perfect , 1 John 4.17 , 18. This makeeth the Martyrs cheerfully lay down their lives for Christ ; and love is glad of so precious an opportunity for its exercise and manifestation . Love is a restless working thing , that will give you no rest , till your desires are attained , and you be with God. Nothing is so valiant as Love ! It rejoyceth when it meeteth with difficulties which it may encounter for the sake of our beloved ! It contemneth dangers : It glorieth in sufferings : Though it be humble , and layeth by all thoughts of merit , yet it rejoyceth in sufferings for Christ , and glorieth in the Cross , and in the participation of his sufferings , and in the honourable wounds and scars ▪ which we receive for him that died for us . DIRECTION . V. TO overcome the terrors and enmity of death , it is necessary that we keep the Conscience clear from the guilt of wilfull sin , and of impenitency . If it may be , see that you wound it not ; If you have wounded it , presently seek a cure : and live not in a wounded state . The face of death will waken conscience , and cause it to speak much lowder then it did in health and in prosperity : And then sin will seem another thing , and wrath more terrible then it did in your security . Conscience will do much to make your burden light or heavy . If Conscience groundedly speak peace , and all be sound and well at home , death will be less terrible , the heart being fortified against its enmity . But to have a pained body , and a pained soul , a dying body , and a scorched Conscience that is afraid of everlasting death , this is a terrible case indeed . Speedily therefore get rid of sin , and get your Consciences throughly cleansed , by sound repentance and the blood of Christ : For so much sin as you bring to your death-bed , so much bitterness will there be in death . Away then with that sin that Conscience tells you of , and touch the forbidden fruit 〈◊〉 more , and kindle not the spar●s of Hell in your souls , to make the sting of death more venemous . As it will quiet a believing soul through Chr●st , when he can say with Hezekiah , Isa , 38.3 . Remember now O Lord I beseech thee , how I have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight : ] and it will be our rejoycing if we have the testimony of our Consciences , that in simplicity and godly sincerity we have had our conversation in the world , 2 Cor. 1.12 . So will it be most terrible to die in the fears of unpardoned sin , and to have Conscience scourging us with the remembrance of our folly , when God is afflicting us , and we have need of a well composed mind , to bear the troubles of our fl●sh . A little from without is grievous , when any thing is amiss within : Get home therefore to Christ without delay , and cease not till you have peace in him , that death may find your consciences whole . DIRECTION VI. REdeeming time , is another means to prevent the hurtfull fears of death . When we foreknow that it will shortly end our time , let us make the best of time while we have it . And then when we find that our work is done , and that we did not loyter nor lose the time that God vouchsafed us , the end of it will be less grievous to us . A man that studieth his duty , and spareth for no cost or pains , and is as loath to lose an hours time , as a covetous man is to lose an hundred pound , will look back on his life , and look before him to his death , with greater peace and less perplexity , then another man. But the thoughts of death must needs be terrible , to a man that hath trifled away his life , and been an unthrift of his time . To think when you must die , that now you are at your last day or hour , and withall to think , how many hours you vainly lost , and that you knew not the worth of time till it was gone , will make death more bitter then now you can imagine . What else is Death but the ending of our Time ? and what can be more necessary to a comfortable end , then faithfully to use it while we have it ? DIRECTION VII . ANother help against the Enmity of Death , is the Crucifying of the flesh , with its affections and lusts : and the conquest of the world by the life of faith , and crucifying it by the Cross of Christ ; and dying daily by the patient suffering of the Cross our selves . When we are loose from all things under the Sun , and there is nothing that entangleth our affections on earth , a great part of the difficulty is then removed . But death will tear the heart that is glued to any thing in this world . Possess therefore as if you possessed not , and rejoyce as if you rejoyced not , and use the world as not abusing it : for the fashion of this world doth pass away , I Cor. 7.29 , 30 , 31. It is much for the sake of our flesh that must perish , that death doth seem so bitter to us : If therefore we can throughly sudue the flesh , and live above its pleasure and desires , we shall the more esily bear its dissolution . Shut up your senses then a little more , and let your hearts grow stranger to this world ; and if you have known any persons , relations , accomodations after the flesh , from henceforth know them so no more . How terrible is death to an earthly-minded man that had neglected his soul for a treasure here , which must then be dissipated in a moment ? How easie is death to a heavenly-mind , that is throughly weaned from this world , and taketh it but for his pilgrimage or passage unto life , and hath made it the business of his dayes , to lay up for himself a treasure in heaven ? He that hath unfeignedly made heaven his end in the course of his life , will most readily pass to it on the hardest terms : For every man is willing to attain his end . DIRECTION VIII . IT will much help us against the Enmity of death , to be duly conformed to the Image of God , in the hatred of sin , and love of holiness , and in special in the point of Justice . When we hate sin throughly , and find it so incorporated into our flesh , that they must live and die together , it will make death the more easie to us ▪ because it will be the death of sin , even of that sin which we most hate , and that God hateth , and that hath cost us so dear as it hath done . When we are in love with holiness , and know that we shall never be perfect in it , till after death ; it will make death the more welcome , as the passage to our desired life . When the Justice , even the castigatory and vindictive Justice of God , is more amiable in our eyes , and we are not blinded by self-love , to judge of God and of his wayes , according to the interest of our flesh , we shall then consent to his dissolving stroke , and see that the bitterness of death proceedeth from that which is good in God , though from that which is evil in our selves . Doubtless as Justice is one of the blessed Attributes of God , so should it be amiable to man , there being nothing in God but what is lovely . It is the prevalency of self-love that makes men so insensible of the excellency of Divine Justice , while they speak so respectfully of his mercy . So far as men are carnall and selfish , they cannot love that by which they smart , or of which they are in danger . But the soul that is got above it self , and is united unto God in Christ , and hath that Image of God , which containeth the impress and effect of all his Attributes , hath such an habit of impartial justice in himself , and such a hatred of sin , and such a desire that the honour of God should be vindicateed and maintained , and such an approbation of the Justice of God , that he can the more easily consent or submit to the dissolving stroke of death : He hateth his own sin , and loatheth himself for all his abominations , and is possessed with that Justice that provoketh him to self-revenge in an ordinate sort , and therefore doth love and honour that Justice that inflicteth on him the penalty of death ; ( Especially since Mercy hath made it a usefull Castigation . ) As some penitent malefactors have been so sensible of their crimes , that they have not deprecated death , but consented to it as a needfull work of Justice , ( as it s written of the penitent Murderer lately hanged at London . ) So Holiness doth contain such a hatred of our own sins , and such impartial Justice on Gods behalf ; that it will cause us to subscribe to the righteousness of his sentence , and the more quietly to yield to the stroke of death . DIRECTION IX . IT will somewhat abate the fears of Death , to consider the Restlesness and troubles of this life , and the manifold evills that end at death . And because this Consideration is little available with men in prosperity , it pleaseth God to exercise us with adversity , that when we find there is no hope of Rest on earth , we may look after it where it is , and venture on death by the impulse of necessity . Here we are continually burdened with our selves , annoyed by our corruptions , and pained by the diseases of our souls , or endangered most when pained least . And would we be thus still ? We live in the continual smart of the fruit of our own folly , and the hurts that we catch by our careless or inconsiderate walking , like children that often fall and cry ; and would we still live such a life as this ? The weakness of our faith , the darkness of our minds , the distance and strangeness of our souls to God , are a continuall languishing and trouble to our hearts . How grievous is it to us that we can love him no more , nor be more assured of his love to us ? that we find continually so much of the creature , and so little of God upon our hearts ? that carnal affections are so easily kindled in us , and the Love of God will scarce be kept in any life , by the richest mercies , the most powerfull means , and by our greatest diligence ? O what a death is it to our hearts , that so many odious temptations should have such free access , such ready entertainment , such small resistance , and so great success ? that such horrid thoughts of unbelief should look into our minds , and stay so long , and be so familiar with us ? that the blessed mysteries of the Gospel , and the state of separated souls , and the happiness of the life to come , are known so slightly , and believ●d so weakly and imperfectly , and meet with so many carnall questionings and doubts ? that when we should be solacing our souls in the fore-thoughts of heaven , we look toward it with such strangeness and amazement , as if we staggered at the promise of God through unbelief ; and there is so much Atheism in our Affections , God being almost as no God to them sometime , and Heaven almost as no Heaven to them , that it shews there is too much in our understandings . O what a death is it to our minds , that when we should live in the Love of Infinite Goodness , we find such a remnant of carnal enmity , and God hath such resistance , and so narrow , so sh●●● , so cold , so unkind entertainment in those hearts that were made to love him , and that should know and own no love but his ? What a bondage is it , that our souls are so entangled with the creatures ? and so detained from the love of God ? and that we draggle on this earth , and can reach no higher , and the delightfull Communion with God , and a Conversation in Heaven , are things that we have so small experience of ? Alas , that we that are made for God , and should live to him , and be still upon his work , and know no other , should be so byased by t●e flesh , and captivated by self-love , and lost at home , that our affections and intentions do hardly get above our selves , but there we are too prone to terminate them all ; and lose our God , even in a seeming Religiousness , while we will be Gods to our selves ! How grievous is it , that such wonders and glorious appearances of God , as are contained in the incarnation , life and death of Christ , and in all the parts of the work of our Redemption , should no more affect us then they do , nor take up our souls in more thankfull admiration , nor ravish us into higher joyes ! Alas , that Heaven commands our souls no more from earth ! that such an infinite glory is so near us , and we enjoy so little of it , and have no more savour of it upon our souls ! That in the hands of God , and before his face we do no more regard him ! That the great and wonderfull matters of our faith , do so little affect us , that we are tempted thereby to question the sincerity of our faith , if not the reality of the things believed : and that so little of these great and wondrous things appeareth in our lives , that we tempt the world , to think our faith is but a fancy . Is not all this grievous to an honest heart ? and should we not be so far weary of such a life as this , as to be willing to depart and be with Christ ? If it would so much rejoyce a gracious soul , to have a stronger faith , a more lively hope , a more tender conscience , a more humble self-abhorring heart , to be more fervent in prayer , more resolute against temptations , and more successfully to fight against them ; with what desire and joy then should we look towards Heaven , where we shall be above our strongest faith and hope , and have no more need of the healing graces , or the healing Ordinances , nor be put upon self-afflicting work , nor troubled with the temptations , nor terrified by the face of any enemy . Now if we will vigorously appear for God , against a sinfull generation , how many will appear against us ? how bitterly will they reproach us ? how falsly will they slander us , and say all manner of evil against us ? and it is well if we scape the violence of their hands ! and what should be our joy in all these sufferings , but that Great is our reward in heaven , Mat. 11 , 12. Alas , how we are continually here annoyed , by the presence , and the motions , and the succ●ss of sin in our selves and others ! It dwelleth in us night and day ; we cannot get it stay behind , no not when we address our selves to God , not in our publike worship , or our secret prayers : not for the space of one Lords Day , or one Sermon , or one Sacrament , in ordinary or extraordinary duty . O what a blessed day and duty would it be , in which we could leave our sin behind us , and converse with God in spotless innocency , and worship and adore him without the darkness , and strangeness and unbelief , and dulness , and doubtings , and distractions , that are now our daily , miseries ? Can we have grace and not be weary of these corruptions ? Can we have life , and not be pained with these diseases ? And can we live in daily pain and weariness , and not be willing of release ? Is there a gracious soul , that groaneth not under the burden of these miseries ? yea , in every prayer , what do we else but confess them , and lament them , and groan for help , and for deliverance ? And yet shall we fear our day of freedom , and be loth that death should bring us news , that our prayers are heard , and our groans have reached up to heaven and that the bonds of flesh and sin shall be dissolved , and we shall have need to watch , and strive , and fear , and complain , and sigh , and weep no more ? Shall the face of death discourage us from desiring such a bessed day ? When we have so full assurance , that at last this enemy also shall be destroyed ? The Lord heal and pardon the Hypocrisie of our complaints , together with the unbelief and cowardliness of our souls ! Do we speak so much , and hear so much , and seem to do so much against sin , and yet had we rather keep it still , then be stript of it , together with the rags of our mortality ? and yet had we rather dwell with sin , in tempting , troubling , corruptible flesh , then lay them by , and dwell with Christ ? O Lord how lamentably have we lost our wisdom , and drowned our minds in flesh and folly , by forsaking thee our light and life ! How come our reasonable souls to be so bewitched , as after all our convictions , complaints and prayers , to be still more willing of our sickness then of the remedy , and more afraid of this bitter Cup , then of the poyson that lodgeth in our bowels , which it would expell ! and that after all the labour we have us●d , we had yet rather dwell with our greatest enemy , then by a less to be transmitted to our dearest friend ! and had rather continue in a troublesome , weary , restless life , then by the sleep of death to pass to Rest . And this sin in others also is our trouble , though not so much as in our selves . It maketh those our bitter enemies , whose good we most desire and endeavour , and causeth the unthankfull world to requite us with malicious usage , for telling them the ungratefull truth , and seeking their salvation . it makes our friends to be but half-friends ; and some of them too like our enemies . It puts a sting into the sweetest friendship , and mixeth smart with all our pleasures ; It worketh us grief from precious mercies ; and abateth the comfort of our near Relations ; So that our smart by the pricks , is often greater then our pleasure in the sweetness of the Rose . No friend is so smoothed , and squared to the temper and interest of another , but that some in equality and unevenness doth remain , which makes the closure to be less near and stedfast . Even family relations , are usually so imperfectly jointed and cemented , that when the winds of tryal are any thing high , they shake the frame ; and though they are but low , they find an entrance , and cause such a coldness of affections , as is contrary to the nature and duty of the relations . Either a contrariety of opinions , or of natural temperature and humours , or else of the dispositions of the mind ; Sometime cross interests , and sometime passions and cross words , do cause such discontents and sowrness , such frowns or jealousies , or distances , that our nearest friends are but as sackloth on our skins , and as a shoo too strait for us , or as a garment that is unmeet , which pinch and trouble us in their use , and those that should be to us as the Apple of our eyes , are as the dust or smoak to them , that vex or blind them . And the more we Love them , the more it greiveth us to be crossed in our love . There is scarce any friend so wise , so good , so suitable to us , or so near , that we can alwayes please . And the displeasure of a friend is as gravell in our shoos , or as Nettles in our bed , oft-times more grievous then the malice of an enemy . There is no such doing as this in heaven : because there is no such guest as sin . We shall love each other far more then we do here ; and yet that Love shall never be inordinate , nor in the least divert our love from God , but every Saint and Angel in the Society , shall be loved with most chaste and pure affections , in a perfect subordination to the love of God ; and so as that God himself in them , shall be the chiefest object of that love . It is there that our friends being freed from all their imperfections , do neither tempt us to a carnal Love , nor have any thing in them to discourage the love that is spirituall and pure . We have here our passionate friends , our self-conceited friends , our unkind , unthankfull selfish friends ; our mutable and unfaithfull friends ; our contentious friends that are like to enemies : and who have used us more hardly then our friends ? But when we come to God , we shall have friends that are like God , that are wholly good , and are participatively turned into Love ; and haveing left behind them all that was unclean and noysome , and troublesome to themselves , they have also cast off all that could be troublesome to us . Our love will be there without suspicions , without interruptions , unkindnesses and discontents , without disappointments , frustrations and dissatisfactions : For God himself will fully satisfie us ; and we shall love his goodness and glory in his Saints , as well as immediately in himself . Our friends are now lost at the turning of a straw : the change of their interest , their company , their opinions , the slanders of back-biters , and mis-representations of malicious men , can cool their Love , and kill their friendship . But Heaven is a place of constant Love : The Love of Saints , as all things else , is there eternal : And yet it decline●h not with age . It is a world of Love that we are hasting to : It is a life of love that we must there live , and a work of love , and perfect love that we must be there employed in for ever . If here we have a pure , a dear , a faithful friend , that is without false-heartedness and deceit , that loveth us as his own soul , how quickly is he snatcht away by death ? and leaves us melted into tears , and mourning over his earthly relicts , and looking upward with grieved hearts , as the Disciples did after their ascending Lord , Acts 1. 9 , 10 , 11. We are left almost as lifeless by such friends , as the body is left by the departed soul : We have nothing but grief to tell us that we live , and that our souls are not departed with them : we are left in greater lamentation , then if we had never known a faithfull friend . And alas , how quickly are they gone , when once God sees them ripe for heaven ? when Droans and Dullards live much longer . If we see a Saint that 's clear of judgement , and low in humility , and naked-hearted in sincerity , and that abounds in love to God and man , that 's faithfull and constant to their friend , and is above the pride and vanities of this world , and doth converse by a life of faith above , and is usefull and exemplary in their generation ; alas how soon are they snacht away ! and we are left in our temptations , repining and murmuring at God , as Jonah , when his gourd was withered , as if the Lord had destinated this world to be the dwelling of unfaithfull , worthless men , and envied us the presence of one eminent Saint , one faithfull friend , and one that ( as Moses when he had talkt with God ) hath a face that shineth with the reflected raies of the heavenly glory : when inde●d it is because this world is unworthy of them , ( Heb. 11.38 . ) not knowing their worth , nor how to use them , nor how to make use of them for their good : and because when they are ripe and mellow for eternity , it is fit that God be served before us , and that Heaven have the best , and that be left on earth that is earthly : Must Heaven be deprived of its inhabitants ? Must a Saint that is ripe be kept from Christ , and so long kept from his inheritance , from the company of Angels , and the face of God , and all lest we should be displeased , and grudge at God for glorifying those , whom he destinated to glory before the foundations of the world ; and whom he purchased and prepared for Glory ? Must there a place be empty , and a voice be wanting in the Heavenly Chore , lest we should miss our friends on earth ? Are we not hasting after them at the heels , and do we not hope to live with them for ever ? and shall we grudge that they are gone a day , or week , or year before us ? O foolish unbelieving souls ! We mourn for them that are past mourning : and lament for our friends that are gone to Rest , when we are left our selves in a vexatious , restless , howling wilderness ! as if it were better to be here ! we mourn and weep for the souls that are triumphing in their Masters joy ! And yet we say , we believe , and hope , and labour , and wait for the same felicity ● Shall the happiness of our friends be our sorrow and lamentation ? O did we but see these blessed souls , and where they are , and what they are enjoying , and what they are doing , we should be ashamed to mourn thus for their change ! Do you think they would wish themselves again on earth ? or would they take it kindly of you , if you could bring them down again into this world , though it were to reign in wealth and honour ? O how would they disdain or abhorr the motion , unless the commanding will of God did make it a part of their obedience ! And shall we grieve that they are not here , when to be here , would be their grief ? But thus our lives are filled with griefs . Thus smiles and frowns , desires and denyals , hopes and frustrations , endeavours and disappointments , do make a quotidian ague of our lives . The persons and the things we love , do contribute to our sorrows , as well as those we hate . If our friends are bad , or prove unkind , they gall and grieve us while they live : If they excell in holiness , fidelity and suitableness , the dart that kills them , deeply woundeth us ; and the sweeter they were to us in their lives , the bitterer to us is their death ▪ We cannot keep a mercy , but sin is ready to take it from us , or else to marr it , and turn it into Vinegar and Gall. And doth not Death ( accidentally ) befriend us , that puts an end to all these troubles , and lands us safe on the Celestiall shore , and puts us into the bosome of perpetual Rest , where all is calm , and the storms and billows that tost us here , shall fear or trouble us no more ? And thus Death shall make us some recompence at last , for the wrong it did us ; and the mortal blow shall hurt us less then did the dreadfull apparition of it in our fore-thoughts . Let not our fears then exceed the cause ; Though we fear the pangs & throws of travel , let us withall remember , that we shall presently rejoyce , and all the holy Angels with us , that a soul is born into the world of glory : And Death shall gain us much more then it deprived us of . DIRECTION X. THE last Direction that I shall give you , to conquer the enmity of Death , is this : Give up your wills entirely to the will of God , as knowing that his will is your beginning and your end , your safety , your felicity and rest , in which you should gladly acquiesce . When you think of Death , remember who it is that sends it ; It is our Fathers messenger , and is sent but to execute his will. And can there be any thing in the will of God , that his servants should inordinately fear ? Doubtless his Will is much safer and better for us then our own . And if in generall it were offered to our choice , Whether all particulars of our lives should be disposed of by Gods will or by ours , common reason might teach us to desire , to be rather in Gods hands then our own . The fulfilling of his will , is the care and business of our lives : and therefore it should be a support and satisfaction to us at our death , that it is but the fulfilling of his will. His Justice and punishing will is good , though selfishness maketh it ungratefull to the offender . But his children that are dear to him , and taste no evil but that which worketh for their good , have no cause to quarrell at his will : Whatsoever our surest dearest friends would have us take , or do , or suffer , we are ready to submit to , as being confident they will do nothing for our hurt , ( if they do but know what is for our good . ) And shall we not more boldly trust the will of God then of our dearest friend ? He knows what he hath to do with us , and how he will dispose of us , and whether he will bring us ; and his interest in us is more then ours in our selves ; and shall we then distrust him , as if we had to do with an enemy , or one that were evil , and not with love and infinite goodness ? It is the will of God that must be the everlasting Rest , the Heaven , the pleasure of our souls : And shall we now so fear it , and fly from it , as if it were our ruine ? Look which way you will through all the world , your souls will never find repose , nor satisfying quietness and content but in the will of God. Let us therefore commit our souls to him , as to a faithfull Creator ; and desire unfeignedly the fulfilling of his will , and believe that there is no ground of confidence more firm . Abraham may boldly trust his Son , his only Son , on the will of God : And Christ himself when he was to drink the bitter Cup , submitteth his own naturall love of life to his Fathers will , saying , Not my will , but thine be done . It is a most unworthy abuse of God , that we could be quiet and rejoyce , if our own wills , or our dearest friends might dispose of our lives , and yet are distress●d when they are at the dispose of the will God. But perhaps you will say , It is the error of my own will that hath procured my Death : if it had been meerly the fruit of the will of God , It could be easily satisfied . Answ . Wo to us , if we had not ground of comfort against the errors of our own wills . When our destruction is of our selves , our help is of God. So much as is of our selves in it is evil : but so much as is of God is good . I do not say that you should rest in your own wills , nor in your own wayes , but in the will and wayes of God. The rod is good , though the fault that makes it necessary , be bad . The Chastising will is good , though the sinning will be evil : And it is good that is intended to us , and shall be performed in the event . Object . But how can we rest in the angry afflicting will of God , when it is this that we must be humbled under : and it is the will of God that is the condemnation of the wicked . Answ . The effect being from a twofold cause ( the sinning will of man , and the punishing will of God ) is accordingly good as from the latter , and so far should be loved and consented to by all ; and evil as from the former , and so may be abhorred : But to the Saints there is yet greater Consolation : Though affliction is their grief , as it signifieth Gods displeasure , and causeth the smart or destruction of the flesh ; yet it is their mercy , as as it proceedeth from the Love of God , and prepareth them for the greatest mercies . And therefore seeing God never bringeth evil on them that Love him , but what is preparatory to a● far greater good , we may well take comfort in our Death , that it is our Fathers will it should be so . Vse 8. IF Death shall be conquered as the last enemy , from hence Christians may receive exceeding consolation , as knowing that they have no enemy to their happiness , but such as shall be conquered by Christ ; sooner or later he will overcome them all . Let faith therefore foresee the conquest in the conflict ; and let us not with too much despondency hang down our heads before any enemy that we know shall be trodden down at last . We have burdensome corruptions , that exercise our graces , and grieve the spirit , and wrong our Lord ; but all these shall be overcome . Though we have heard , and read , and prayed , and meditated , and yet our sins remain alive , they shall be conquered at last . Our Love , and Joy , and Praise shall be everlasting ; but our ignorance , and unbelief , and pride , and passion shall not be everlasting : Our Holiness shall be perfected and have no end : but our sin shall be abolished , have an end . Our friends shall abide with us for ever , and the holy love and communion of Saints shall be perfected in heaven : But our enemies shall not abide with us for ever , nor malice follow us to our , Rest . The wicked have no comforts but what will have an end ; and the fore-thought of that is sufficient to imbitter even the present sweetness . And the godly have no sorrows but such as are of short continuance : And me thinks the fore-sight of their end , should sweeten the present bitter Cup , and make our sorrows next to none : We sit weeping now in the midst of manifold afflictions : But we foresee the day when we shall weep no more , but all tears shall be wiped from our eyes , by the tende● hand of our mercifull Redeemer . We are now afraid of love it self , even of our dear and blessed Father , lest he should hate us , or be angry with us fo● ever . But heaven will banish all these fears , when the perfect fruition of the eternal love hath perfected our Love. Our doubtings and perplexities of mind are many and grievous , but they will be but short . When we have full possession , we shall be past our doubts . Our work is now to pour out . our grieved souls into the bosome of some faithfull friend ; or ease our troubled minds by complaining of our miseries to our faithfull Pastors , that from them we may , have some words of direction and consolation : But O how different a work is it that we shall have in heaven ? where no more complainings shall be heard from our mouths , for no more sorrow shall possess our hearts ; and we shall have no need of men to comfort us ; but shall have comfort as naturally from the face of God , as we have light and heat in the summer from the Sun. When we all make one celestial Chore , to sing the praises of the King of Saints , how unlike will that melody be to the broken musick of sighs , and groans , and lamentations , which we now take to be almost our best ! We are now glad when we can find but words , and groans , and tears , to lament our sin and misery : But then our joy shall know no sorrow , nor our voice any sad and mournfall tune . And may we not bear a while the sorrows that shall have so good an end ? We shall shortly have laid by the hard , unprofitable , barren hearts , that are now our continuall burden and disease . Love not your corruptions , Christians ; but yet be patient under the unavoidable relicts that offend you ; remembring that your conflict will end in conquest , and your faith , and watchfulness , and patience will be put to it but a little while . Who would not enter willingly into the fight , when he may before hand be assured , that the field shall be cleared of every enemy ? All this must be ascribed to our dear Redeemer . Had not he wrought the conquest , the enemies that vex us would have destroyed us , and the Serpent that now doth but bruise our heel , would have bruised our head : and the sorrows that are wholesome , sanctified and short , would have been mortall , venemous and endless . What suffering then can be so great , in which a believer should not rejoyce , when he is before hand promised a gracious end ? What though at the present it be not joyous , but grievous ( in it self ? ) We should bear it with patience , when we know that at last it shall bring forth the peaceable fruits of righteousness to all them that are exercised thereby , Heb. 12.11 . If we should be alwayes abused , and alwayes unthankfully and unkindly dealt with , or alwayes under the scorns , or slanders , or persecutions of unreasonable men , or alwayes under our poverty , and toilsome labours , o● alwayes under our pains and pining sicknesses , we might then indeed dismiss our comforts : But when we know that it will be but a little while , and that all will end in Rest and Joy , and that our sorrows are but preparing for those Joyes , even Reason it self is taught by Faith , to bid us rejoyce in all our tribulations , and to lift up the hands that hang down , and the feeble knees , Heb. 12.12 . We make nothing to endure a sudden prick , that by blood-letting we may prevent a long disease . The short pain of pulling out a tooth , is ordinarily endured , to prevent a longer . A woman doth bear the pains of her travail , because it is short , and tends to the bringing of a child into the world . Who would not submit to any labour or toyl for a day , that he might win a life of plenty and delight by it ? Who would not be spit upon , and made the scorn of the world for a day , if he might have his will for it as long as he liveth on earth ? And should we not then cheerfully submit to our momentany afflictions , and the troubles of a few dayes , ( which are light , and mixt with a world of mercies , ) when we know that they are working for us , a far more exceeding eternall weight of glory ? 2 Cor. 4.17 . Our clamorous and malicious enemies , our quarlelsome brethren , our peevish friends , our burdensome corruptions and imperfections will shortly trouble us no more . As our life is short , and but a dream and shadow , and therefore the pleasures of this world are no better ; so our troubles also will be no longer , and are but sad dreams , and dark shadows , that quickly pass away : Our Lord that hath begun and gone on so far , will finish his victories , and the last enemy shall shortly be destroyed . And if the fearful doubting soul shall say , I know this is comfort to them that are in Christ ; but what is it to me , that know not whether I have any part in him ? I answer , 1. The foundation of God still standeth sure : the Lord knoweth his own , even when some of them know not that they are his own . He knoweth his mark upon his sheep , when they know it not themselves . God doubteth not of his interest in thee , though thou doubt of thy interest in him : And thou art faster in the arms of his Love , then by the arms of thy own faith : as the child is surer in the Mothers arms , then by its holding of the Mother . And moreover your doubts and fears are part of the evil that shall be removed , and your bitterest sorrows that hence proceed , shall with the rest of the enemies be destroyed . 2. But yet take heed that you unthankfully plead not against the mercies which you have received , and be not friends to those doubts and fears which are your enemies , and that you take not part with the enemy of your comforts . Why dost thou doubt ( poor humbled soul ) of thy interest in Christ , that must make the conquest ? Answer me but these few Questions from thy heart . 1. Did Christ ever shew himself unkind to thee ? or unwilling to receive thee , and have mercy on thee ? Did he ever give thee cause to think so poorly of his Love and grace , as thy doubts do intimate thou dost ? Hast thou not found him kind when thou wast unkind , and that he thought on thee when thou didst not think on him ? and will he now forget thee , and end in wrath that begun in Love ? He desired thee when thou didst not desire him , and give thee all thy desires after him : and will he now cross and deny the desires which he hath caused ? He was found of thee , ( or rather found thee ) when thou soughtest not after him : and can be reject thee now thou criest and callest for his grace ? O think not hardly of his wonderous grace , till he give thee cause . Let thy sweet experiences be remembred , to the shame of thy causeless doubts and fears ; and let him that hath loved thee to the death , be thought on as he is , and not as the unbelieving flesh would misrepresent him . Quest . 2. If thou say that it is not his unkindness , but thy own that feeds thy doubts ; I further ask thee , Is he not kind to the unkind ? especially when they lament their own unkindness ? Thou art not so unkind to him as thou wast in thy unconverted state : and yet he then exprest his Love in thy conversion : He then sought thee when thou wentest astray , and brought thee carefully home into his Fold ; and there he hath kept thee ever since : And is he less kind , now when thou art returned home ? Dost thou not know that all his children have their frowardness , and are guilty of their unkindnesses to him ? And yet he doth not therefore disown them , and turn them out of his family ; but is tender of them in their froward weakness , because they are his own ? How dealt he with the peevish prophet Jonah , that was [ exceedingly displeased and very angry , ] that God spared Nineve , lest it should be a dishonour to his Prophesie ; in so much that he wisht that he might die and not live : and after repined at the withering of his gourd , and the scorching of the Sun that beat upon him ? The Lord doth gently question with him [ Dost thou well to be angry ? ] and after hence convince him that the mercy which he valued to himself , he should not envy to so many , Jonah 4. How dealt he with the Disciples , that fell asleep , when they should have watcht with Christ in the night of his great agony ? He doth not tell them , [ You are none of mine , because you could not watch with me one hour ; ] but tenderly excuseth that which they durst not excuse themselves , [ The spirit is willing , but the flesh is weak , ] When he was on the Cross , though they all forsook him and fled , he was then so far from forsaking them , that he was manifesting to admiration that exceeding love , that never would forsake them ; and knowest thou not poor complaining soul , that the kindness of Christ overcometh all the unkindness of his children ? and that his blood and grace is sufficient to save thee , from greater sins then those that trouble thee ? If thou hadst no sin , what use hadst thou of a Saviour ? Will thy Physitian therefore cast thee off , because thou art sick ? Quest . 3. Yea hath not Christ already subdued so many of thy enemies , as may assure thee he will subdue the rest ? and begun that life in thee , which may assure thee of eternal life ? Once thou wast a despiser of God and his holy wayes : but now it is far otherwise with thee ? Hath he not broken the heart of thy pride and worldliness , and sensuality and made thee a new creature ? and is not this a pledge that he will do the rest ? Tell me plainly , hadst thou rather keep thy sin , or leave it ? Hadst thou rather have liberty to commit it , or be delivered from it ? Dost thou not hate it , and set thy self against it as thy enemy ? Art thou not delivered from the reign and tyranny of it , which thou wast once under ? And will not he perfect the conquest which he hath begun ? He that hath thus far delivered thee from sin , thy greatest enemy , will deliver thee from all the sad effects of it . The blessed work of the Spirit in thy Conversion , did deliver thee from the bondage of the Devil , from the power of darkness , and translated thee into the Kingdom of Jesus Christ ; Then didst thou enter the holy warfare , under his banners that was never overcome , in the victorious Army that shall shortly begin their everlasting triumph . The sin which thou hatest and longest to be delivered from , and art willing to use Gods means against it , is the conquered enemy , which may assure thee of a full and finall conquest , supposing that thy hatred is against all known sin , & that there is none so sweet or profitable in thy account . which thou hadst not far rather leave then keep . Quest . 4. Moreover art thou not truly willing to yield to all the terms of grace ? Thou hast heard of the yoak and burden of Christ , and of the conditions of the Gospel , on which peace is offered to the sinfull world : and what Christ requireth of such as will be his Disciples . What saith thy heart now to those terms ? Do they seem so hard and grievous to thee , that thou wilt venture thy soul in thy state of sin , rather then accept of them ? If this were so , thou hadst yet no part in Christ indeed . But if there be nothing that Christ requireth of thee , that is not desirable in thy eyes : or which thou dost not stick at , so far as to turn away from him , and forsake him , and refuse his Covenant and grace rather then submit to such conditions , thou art then in Covenant with him , and the blessings of the Covenant belong to thee . Canst thou think that Christ hath purchased , and offered , and promised that which he will not give ? Hath he sent forth his Ministers , and commanded them to make the motion in his name , and to invite and and compell men to come in , and to beseech them to be reconciled to God , and that yet he is unwilling to accept thee when thou dost consent ? If Christ had been unwilling , he had not so dearly made the way , nor begun as a suitor to thy soul , nor so diligently sought thee as he hath done . If the blessings of the Covenant are thine , then Heaven is thine , which is the chiefest blessing : And if they be not thine , it is not because Christ is unwilling , but because thou art unwilling of his blessings on his terms : Nothing can deprive thee of them but thy refusal : Know therefore assuredly , whether thou dost consent thy self to the terms of Christ , and whether thou art truly willing that he be thy Saviour ; and if thy conscience bear thee faithfull witness , that it is so , dishonour not Christ then so far as to question , whether he be willing , who hath done so much to put it out of doubt . The stop is at thy will , & not at his . If thou know that thou art willing , thou maist know that Christ & his benefits are thine . And if thou be not willing , what makes thee wish , and groan , and pray , and labour in the use of means ? Is it not for Christ and his benefits that thy heart thus worketh , and thou dost all this ? Fear not then if thy own hand be to the Covenant , it is most certain that the hand of Christ is at it . Quest . 5. Moreover , I would ask thee , Whether thou see not a beauty in Holiness , which is the Image of Christ , and whether thy soul do not desire it even in perfection ? So that thou hadst rather , if thou hadst thy choice , be more Holy , then more rich or honourable inm the world ! If so , be assured that it is not without Holiness , that thou choosest and preferrest Holiness ? Hadst thou not rather have more faith , and hope , and love to God , and patience and contentment , and communion with Christ , then have more of the favour and applause of many , or of the riches or pleasures of this world ? If so , I would know of thee , whether this be not from the spirit of Christ within thee ? and be not his Image it self upon thee ? and the motions of the new and heavenly nature , which is begotten in thee by the Holy Ghost ? Undoubtedly it is . And the spirit of Christ thus dwelling in thee , is the earnest of thy inheritance . Dost thou find the spirit of Christ thus working in thee , causing thee to love Holiness , and hate all sin , and yet canst thou doubt of thy part in Christ ? Quest . 6. Moreover canst thou not truly say , that Christs friends , so far as thou knowest them , are thy friends , and that which is against him , thou takest as against thy self ? If so , undoubtedly , thy enemies also are to him as his enemies , and he will lay them at thy feet . Thy troubles are as his troubles , and in all thy afflictions he is as carefull of thy good , as if he himself were thereby afflicted . Fear not those enemies that Christ takes as his own . It is he that is engaged to overcome them . And now when Conscience it self beareth witness , that thus it is with thy soul , and that thou wouldst fain be what God would have thee be , and desirest nothing more then to be more like him , and nearer to him , and desirest no kind of life so much , as that in which thou maist be most serviceable to him : Consider what a wrong it is then to Christ , and to the honour of his Covenant and grace , & to thy poor dejected soul , that thou shouldst lie questioning his love and thy part in him , and looking about for matter of accusation or causeless suspicion against his spirit working in thee ? and that thou shouldst cast away the joy of the Lord which is thy strength , and gratifie the enemy of thy peace ? When sickness is upon thee , and death draws nigh , thou shouldst then with joy lift up thy head , because thy warfare is almost accomplished , and thy Saviour ready to deliver thee the Crown . Is this a time to fear and mourn , when thou art entring into endless joy ? Is it a time of lamentation , when thou art almost most at thy journeyes end , and ready to see thy Saviours face , and to take thy place in the Heavenl● Jerusalem , amongst those millions of holy souls that are gone before thee ? Is it seemly for thee to lament thus at the door , when they are feasted with such unconceivable joys within ? Dost thou know what thy Brethren are now enjoying , & what the Heavenly Host are doing ? how full they are of God , and how they are ravished with his Light and Love ? and canst thou think it seemly to be so unlike them , that art passing to them ? I know there is such difference between imperfection and perfection , and between earth and heaven , that it justifieth our moderate sorrows , and commandeth us to take up infinitely short of their delights , till we are with them . But yet let there not be too great a disproportion between the members of Jesus Christ . We have the same Lord : and the same spirit ; and all that is theirs in possession is in right and title ours . They are our elder brethren , and being at age , have possession of the inheritance : but we that are yet in the lap of the Church on earth , our mother , and in the arms of our Fathers grace , are of the same family , and have the same nature in our low degree . They were once on earth as low as we : and we shall be shortly in heaven , as high as they : Am I now in flesh , in fears , in griefs ? so was David , and Paul , and all the Saints , awhile ago : yea and Christ himself . Am I beset with sin , and compassed with infirmities , and racked by my own distempered passion ? so were the many Saints now glorified , but the other day . Elias was a man subject ( saith James , ) to like passions as we are , Jam. 5.17 . Am I maliced by dissenting adversaries ? Do they privily lay snares for me , and watch my halting , and seek advantage against my name , and liberty and life ? so did they by David , and many other now with Christ ? But now these enemies are overcome . Art thou under pains , and consuming sicknesses ? are thine eyes held waking , and doth trouble and sorrow waste thy spirit ? doth they flesh in thy heart fail thee , and thy friends prove silly comforters to thee ? So was it with those thousands that are now in Heaven , where the night of calamities is past , and the just have dominion in the morning , and glory hath banished all their griefs , and joyes have made them forget their sorrows , unless as the remembrance of them doth promote those joyes . Are thy friends lamenting thee , and grieved to see the signs of thy approaching death ? do they weep when they see thy pale face , and consumed body , and when they hear the sighs and groans ? Why thus it was once with the millions that are now triumphing with their Lord ? They lay in sickness , and underwent the pains , and were lamented by their friends , as thou art now . Even Christ himself was once in his agony , and some shakt the head at him , and other pittied him , who should rather have wept for themselves , then for him : This is but the passage from the womb of mortality , into the life of immortality , which all the Saints have past before thee , that are now with Christ . Dost thou fear the dreadfull : face of death ? Must thy tender flesh be turned t● rotness and dust ? and must thou lie in darkness till the Resurrection , and thy body remain as the Common earth ? And is not this the case of all those millions , whose souls now see face of Christ ? Did they not lie as thou dost , and die as thou must , and pass by death to the life which they have now attained ? O then commit thy soul to Christ , and be quiet and comforted in his care and love . Trust him as the Mid-wife of thy departing soul , who will bring it safe into the light and life , which thou art yet such a stranger to . But it is not strange to him , though it be strange to thee . What was it that rejoyced thee all thy life , in thy prayers , and sufferings , and labours ? was it not the hopes of heaven ? And was Heaven the spring and motive of thy obedience , and the comfort of thy life ? and yet wilt thou pass into it with heaviness ? and shall thy approaches to it be thy sorrows ? Didst thou pray for that which thou wouldst not have ? Hast thou laboured for it , and denyed thy self the pleasures of the world for it ? and now art thou afraid to enter in ? Fear not poor soul ! Thy Lord is there ; Thy husband , and thy head , and life is there . Thou hast more there , a thousand fold more then thou hast here . Here thou must leave poor mourning friends , that languish in their own infirmities , and troubled thee as well as comforted thee , while thou wast with them , and that are hasting after thee , and will shortly overtake thee . But there thou shalt find the souls of all the blessed Saints , that have lived since the Creation till this age : that are all uncloathed of the rags of their mortality , and have laid by their frailties with their flesh , and are made up of holiness , and prepared for joy , and will be suitable companions for thee in thy joyes . Wy shouldst thou be afraid to go the way that all the Saints have gone before thee ? Where there is one on earth , how many are there in Heaven ? And one of them is worth many of us . Art thou better then Noah , and Abraham , and David ? then Peter & Paul and all the Saints ? Or dost thou not love their names , and wouldst thou not be with them ? Art thou loath to leave thy friends on earth ? And hast thou not far better and more in heaven ? Why then art thou not as loth to stay from them ? Suppose that I , and such as I , were the friends that thou art loth to leave : What if we had dyed long before thee ? If it be our company that thou lovest , thou shouldst then be willing to die , that thou maist be with us . And if so , why then shouldst thou not be more willing to die , and be with Christ and all his holy ones , that are so much more excellent then we ? Wouldst thou have our company ? Remove then willingly to that place , where thou shalt have it to everlasting : and be not so loth to go from hence , where neither thou nor we can stay . Hadst thou rather travail with us , then dwell with us ? and rather here suffer with us then reign in heaven with Christ and us ? O what a brutish thing is flesh ? What an unreasonable thing is unbelief ? Shall we believe , and fly from the end of our belief ? Shall we hope , and be loth to enjoy our hopes ? Shall we desire and pray , and be afraid of attaining our desires , and lest our prayers should be heard ? Shall we spend our lives in labour and travail , and be affraid of coming to our journeys end ? Do you love l●fe , or do you not ? If not , why are you afraid of death ? If you do , why then are you loth to pass into everlasting life ? You know there is no hope of immortality on earth : Hence you must pass whether you will or not , as all your fathers have done before you , It is therefore in heaven or nowhere , that endless life is to be had . If you can live here for ever , do . Hope for it , if any have done so before you Go to some man of a thousand years old , and ask him how he made shift to draw out his life so long : But if you know that man walketh here in a vain shew , and that his life is as a shadow , a dream , a post , and that all these things shall be d●ssolved , and the fashion of them passeth away , is it not more reasonable that we should set our hearts on the place where there is hopes of our continuance , then where there is none ●● and where we must live for ever , then where we must be but for so short a time ? Alas , poor darkned , troubled soul ! Is the presence of Christ less desirable in thy eyes , then the presence of such sinfull worms as we , whom thou art loth to part with ? Is it more grievous to thee to be absent from us , then from thy Lord ; from earth then from heaven ; from sinners , then from blessed Saints : from trouble and frailty , then from glory ? Hast thou any thing here that thou shalt want in Heaven , Alas , that we should thus draw back from Happiness , and follow Christ so heavily and sadly into life ! But all this is long of the enemies that now molest our peace : Indwelling sin , and a flattering world , and a brutish flesh , and interposing death , are our discouragments that drive us back . But all these enemies shall shortly be overcome . Fear not death then , let it do its worst . It can give thee but one deadly gripe that shall kill it self , and prove thy life : as the Wasp that leaves its sting behind , and can sting no more . It shall but snuff the Candle of thy life , and make it shine brighter when it seems to be put out . It is but an undressing , and a gentle Sleep . That which thou couldst not here attain , by all our preaching , and all thy prayers , and cares , and pains , thou shalt speedily attain by the help of death . It is but the messenger of thy gracious Lord , and calleth thee to him , to the place that he hath prepared . Hearken not now to the great deceiver , that would draw thee to unbelief , and cause thee to stagger at the promises of God , when thou hast followed him so far , and they are near to the full performance . Believe it as sure as thou believest that the Sun doth shine upon thee , that God cannot lie ; he is no deceiver : it was his meer love and bounty that caused him to make the promises , when he had no need for himself to make them : and shall he be then unfaithfull , and not fulfill the promises which he hath freely made ? Believe it , faith is no delusion : It may be folly to trust man ; but it is worse then folly not to trust God. Believe it , Heaven is not a shadow , nor the life of faith and holiness a dream . These sensible things have least reality : These grosser substances , are most drossy , delusory and base . God is a Spirit , who is the prime being , and the cause of all created beings . And the Angels amd other celestiall inhabitants , that are nearest to him , are furthest from corporeity ; and are spirits likest unto God. The further any thing is from spirituality , the further from that excellency and perfection , which the creatures nearest God partake of . The earth is baser then the air and fire : The drossy flesh is baser then the soul . And this lumpish , dirty visible world , is incomparably below that Spiritual world , which we believe and wait for : And though thy conceptions of spirits and the spiritual world , are low , and dark , and much unsatisfying ; remember still that thy head is there ; and it belongeth to him to know what thou shalt be , till thou art fit to know it , which will not be till thou art fit to enjoy it . Be satisfied that thy Father is in Heaven , and that thy Lord is there , and that the Spirit that hath been so long at work within thee , preparing thee for it , dwelleth there : And let it suffice thee that Christ knoweth what he will do with thee , and how he wilt employ thee to all eternity . And thou shalt very shortly see his face , and in his light thou shalt b●hold that light that shall fully satisfie thee , and shame all thy present doubts and fears , and if there were shame in heaven , would shame thee for them . Vse 9. FROM the Enmity of Death , and the necessity of a Conquest , we may see what a wonderfull mercy the Resurrection of Christ himself was to the Church , and what use we should make of it for the strengthening of our faith . It was not only impossible to man to conquer death by his own strength , and therefore it must be conquered by Christ ; but it was also beyond our power to believe it , that ever the dead should rise to life , if Christ had not risen as the first fruits , and convinced man , by eye-sight , or certain testimony , that the thing is possible and already done . But now what a pillar is here for faith ? What a word of Hope and Joy is this , that [ Christ is risen ? ] With this we will answer a thousand Cavils of the tempter , and stop the mouth of the enemies of our faith , and profligate our infidelity . As unlikely as it seems to flesh and blood , shall we ever doubt whether we shall rise again , when the Lord came down in flesh among us , that he might die and rise again himself , to shew us as to our faces that we shall rise ? This is the very Gospel which we preach , and by which we must be saved ; that Christ died for our sins according to the Scriptures , and was buryed , and that he rose again the third day according to the Scriptures ; and that he was seem of Cephas , then of the twelve , and after that he was seen of above five hundred Brethren at once , of wh●m the greater part remained alive , when Paul wrote this , who was the last that saw him , 1 Cor. 15.1 , 2 , 3 , 4 , 5 , 6. Read over this Chapter again and again , where our Resurection is proved by the Resurrection of Christ . No wonder therefore that the Chruch in all ages ever since the very day of Christs Resurrection , hath kept the first day of the week as a holy festivall , in remembrance of it : Wherein though they commemorated the whole work of our Redemption , yet was it from the Resurrection as the most glorious part , that the spirit of Christ did choose the day , This hath been the joyfull day to the Church this 1625. years , or thereabouts : in which the ancicient Christians would assemble themselves together , saluting one another with this joyfull word , [ The Lord is risen . ] And this is the day that the Lord hath blessed , with the new birth and resurrection of millions of souls . So that it is most probable that all the six dayes of the week have not begot half so many souls for heaven , as this blessed day of the Lords Resurrection hath done . Let Infidels then despise it , that believe not Christs Resurrection ; but let it still be the Churches joyfull day . This was the Lords doing , and it is marvelous in our eyes : This is the day which the Lord hath made : we will be glad and rejoyc● there in , Psal . 118.23 , 24. In it , Let us sing unto the Lord ; let us make a joyfull noise to the Rock of our salvation . Let us come before his pres●nce with thanksgiving , and make a joyfull noise to him with Psalms , Psal . 95.1 , 2. Every day let us remember the Lords Resurrection : but on this day let the joyfull commemoration of it be our work . We may see by the witness of the Apostles , and their frequent preaching the Resurrection of Christ , as if it were the sum of all the Gospell , that this is a point that faith must especially build and feed upon , and that we must make the matter of our most frequent meditations ▪ O what vigor it addeth to our faith , when we are encountred by the sight of death , and of a grave , to remember seriously that [ Christ is risen . ] Did he take flesh purpose●y that he might die and rise , and shew us how he will raise his members ? and will he after all this break his promise , and leave us in the dust for ever ? it cannot be . Hath he conquered death for himself alone , and not for us ? Hath he taken our Nature into Heaven , to be there alone and will he not have all his members with him ? Remember then Christian , when thou lookest on thy grave , that Christ was buried , and hath made the grave a bed of rest , that shall give up her trust , when his Trumpet sounds : And that his Resurrection is the pledge of ours . Keep therefore thy rising and glorified Lord continually in the eye . If Christ were not risen , our preaching were vain , and your faith were vain , and all men were miserable , but we most miserable , that suffer so much for a life which we had no ground to hope for , 1 Cor. 15.14 , 17 , 19. But now we have an Argument that infidelity it self is ashamed to encounter with ; that hath been the means of the conversion of the Nations unto Christ ; by which we may put even death it self to a defiance ; as knowing it is now a conquered thing . If it could have held Christ captive , it might also have held us . But he being Risen , we shall surely rise . Write it therefore Christians upon your hearts ; mention it more in your conference for the encouragement of your faith ; Write it on the grave-stones of your friends , that [ CHRIST IS RISEN , ] and that [ BECAUSE HE LIVETH WE SHALL LIVE ALSO , ] and that [ OUR LIFE IS HID WITH CHRIST IN GOD ] though we are dead ; and when he shall appear who is our Life , we shall also appear with him in glory , ] John 14.19 . Col. 3.3 , 4. Though we must be sown in corruption , in weakness , and dishonour , we shall be raised in incorruption , strength , and honour , 1 Cor. 15.42 , 43. While our souls behold the Lord in glory , we may bear with the winter that befalls our flesh , till the spring of Resurrection come . [ Knowing that he that raised up the Lord Jesus , shall also raise us up by Jesus . — For which cause we faint not ; but though our outward man perish , yet the inner man is renewed day by day , — while we look not at the things whic are seen , but at the things which are not seen : For the things which are seen are temporal , but the things which are not seen are eternall , 2 Cor 4.14 , 15 , 16 , 17 , 18. ] As we are risen with Christ to newness of life , so well shall rise with him to glory . Vse 10. LAstly , if Death be the last enemy to be destroyed at the Resurrection , we may learn hence , how earnestly believers should long and pray for the second coming of Christ , when this full and finall conquest shall be made . Death shall do much for us ; but the Resurrection shall do more . Death sends the separated soul to Christ : but at his coming , both soul and body shall be glorified . There is somewhat in death that is penal , even to believers : but in the coming of Christ , and their Resurrection , there is nothing but glorifying grace . Death is the effect of sin , and of the first sentence passed upon sinners : but the Resurrection of the just is the finall destruction of the effects of sin . And therefore though the fears of Death may perplex us , me thinks we should long for the coming of Christ , there being nothing in that , but what tends to the deliverance and glory of the Saints . Whether he will come before the general Resurrection , and reign on earth a thousand years , which some expect , I shall not presume to pass my determination . But sure I am , it is the work of faith , and Character of his people to love his appearance , 2 Tim. 4.8 and to wait for the Son of God from Heaven , whom be raised from the dead , even Jesus who delivered us from the wrath to come , 1 Thes . 1.10 . and to wait for the coming of our Lord Jesus Christ , 1 Cor. 1.7 . and t● wait for the adoption , the redemption of our bodies , with inward gr●anings , Rom. 8.23 . O therefore let us pray more earnestly for the coming of our Lord ! and that [ the Lord would direct our hearts into the love of God , and into the patient waiting for Christ , ] 2 Thes . 3.5 . O blessed day , when the glorious appearing of our Lord shall put away all his servants shame , and shall communicate Glory to his members , even to the bodies that had lain so long in dust , that to the eye of flesh there seemed to be no hope ! Though the Majesty and glory will cause our Reverence , yet it will not be our terror , to the diminution of our joy . It is his enemies that would not have him rule over them , whom he cometh to destroy , Luke 19.27 . [ Behold the Lord cometh with ten thousand of his Saints , to execute judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodly committed , and of all their hard speeches which ungodly sinners have spoken against him , as Henoch the seventh from Noah prophesied , Jud. 14.15 . But the precious faith of the Saints , shall be found , to praise , and honour , and glory at the appearing of Jesus Christ , 1 Pet. 1.7 . When the chief Shepherd shall appear , we shall receive a crown of glory that fadeth ●ot away , 1. Pet. 5.4 . He that was once ●ffered to bear the sins of many , ( and n●w appeareth for us in the presence of God ) shall unto them that look for him appear the second time , without sin , to salvation . ] Heb. 9.24 , 28. And when Christ who is our life shall appear , then shall we also appear with him in glory , Col. 3.4 . The Lord shall then come to be glorified in his Saints , and admired in all them that believe in that day , 2 Thes . 1.10 . This is the day that all believers should long , and hope , and wait for , as being the accomplishment of all the work of their redemption , and all the desires and endeavours of their souls . It is the hope of this day that animateth the holy diligence of our lives , and makes us turn from the carelesness and sensuality of the world : [ For the grace of God that bringeth salvation , hath appeared unto all men ; teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world : looking for that blessed hope , and the glorious appearing of our great God , and our Saviour Jesus Christ , ] Tit. 2.11 , 12 , 13. The heavens and the earth that are now , are kept in store by the word of God , reserved unto fire , against the day of judgement , and perdition of ungodly men . And though the Lord seem to delay , he is not slack of his promise ( as some men count slackness : ) for a day is with him as a thousand years , and a thousand years but a● a day . But the day of the Lord will come as a Thief in the night , in the which the heavens shall pass away with a great noise , and the elements shall melt wth fervent heat : the earth also and the works that are therein shall be burnt up . Seeing then all these things shall be diss●lved , what manner of persons ought we to be in all holy conversation and godliness ; looking for , and hasting unto the coming of the day of God , wherein the heavens being on fire shall be dissolved , and the elements melt with fervent heat ! But we according to his promise , look for new heavens ; and a new earth , wherein dwelleth righteousness , ] 2 Pet. 3.7 , 8 , 9 , 10 , 11 , 12 , 13. Beza marvelleth at Tertullia● for saying that the Christians in their holy assemblies prayed pro mora finis ( Apologet. c. 39. ) And so he might well enough , if it were not that to Christians the Glory of God is dearer then their own felicity , and the salvation of millions more precious then the meer hastening of their own ; and the glory of the Church more desirable then our personall glory ; and the hallowing of Gods name were not to be prayed for before the coming of his Kingdom ; and the Kingdom of grace must not necessarily go before the Kingdom of glory . But as much as we long for the coming of our Lord , we are content to wait till the Elect be gathered ; and can pray that he will delay it , till the Universal Body be made up , and all are called that shall be glorified . But to our selves , that are brought out of Aegypt into the Wilderness , how desirable is the promised Land ? When we think on our own interest , we cry [ Come Lord Jesus , Come quickly : ] The sooner the better . Then shall our eyes behold him , in whom we have believed : Not as he was beheld on earth in his despised state ; but as the glorious King of Saints , accompanied with the Celestial Host , coming in flaming fire to render vengeance to the rebellious , and Rest and Joy to believing souls , that waited for this day of his appearance . Then faith and patience shall give up their work ▪ and sight , and fruition , and perfect love , shall everlastingly succeed them . The rage of persecutors shall no more affright us : the folly of the multitude shall no more annoy us : the falseness of our seeming selfish friends shall no more betray us : the pride of self-conceited men shall no more distu●b us : the turbulency of men distracted by ambition shall cast us no more into confusions . The Kingdom that we shall possess shall not be lyable to mutations , nor be tossed with pride and faction as are these below . There is no monethly ( or annual ) change of Governours and Laws , as is in Lunatick Common-wealths : but there will be the same Lord and King , and the same Laws and Government , and the same Subjects and obedience , without any mutinies , rebellions , or discontents , to all eternity . The Church of which we shall then be members , shall not be divided into parties , and factions , nor the members look strangely at each other , because of difference of opinions , or distance of affections , as now we find it , to our daily grief , in the militant Church . We shall then need no tedious debates to reconcile us : Unity will be then quickly and easily procured . There will be no falling out in the presence of our Lord. There will be none of that darkness , uncharitableness , selfishness , or passion left , that now causeth our dissentions . When we have perfect Light , and perfect Love , the perfect Peace will be easily attained , which here we labour for in vain . Now there is no peace in Church or State , in Cities or Countreys , in families , or scarce in our own souls . But when the glorious King of peace hath put all his enemies under his feet , what then is left to make disturbance ? Our enemies can injure us no more , for it is then their portion to suffer for all their former injuries to Christ and us : Our friends will not injure us ( as here they do ; ) because their corruption and weakness is put off , and the relicts of sin , that caused the trouble , are left behind . O that is the sight that saith prepareth for , that is the day , the blessed day , that all our dayes are spent in seeking , and waiting , and praying for ; then shall the glory of holiness appear , and the wisdom of the Saints be justified by all , that now is justified by her childre● ! Then it shall be known , Whether faith or unbelief , whether a heavenly or earthly mind and life , was the wiser and more justifiable course : then shall all the world discern between the righteous and the wicked , between them that serve God , and them that serve him not , Mal. 3.18 . Then sin ( that is now so obstinately defended , and justified by such foolish cu●ning ) shall never more find a tongue to plead for it , or a Patron to defend it more . Then where is the man that will stand forth and break a jest at godliness , or make a scorn of the holy diligence of believers ? How pale then will those faces look , that here were wont to jear at piety ▪ What terror will seize upon those hearts , that here were wont to make themselves sport at the weaknesses of the upright servants of the Lord ? That is t●● day that shall rectifie all judgements , and cure the errors and contemptuous thoughts of an holy life , which no perswasions now can cure ; that is the day that shall set all straight , that now seems crooked ; and shall satisfie us to the full , that God was just , even when he prospered his enemies , and afflicted the souls that loved him ▪ and walkt in their integrity before him . We shall then see that which shall fully satisfie us of the reason and equity of all our sufferings , which here we underwent ; we shall marvail no more that God lets us weep , and groan , and pray , and turns away his face , and seems not to regard us . We shall then find that all our groans were heard , & all our tears and prayers did succeed , which we suspect●d had been lost . We shall then find that a duty performed in sincerity , through all our lives , was never lost ; no nor a holy thought ; nor a Cup of cold water that from holy love we gave to a Disciple . We shall then see that our murmurings , and discontents , and jealous unbelieving thoughts of God , which sickness , or poverty , or crosses did occasion , were all injurious to the Lord , and the fruit of infirmity ; and that when we questioned his Love on such accounts , we knew not what we said . We shall then see that Death , and grave , and Devils , were all but matter for the glorifying of grace , and for the triumph of our Lord and us . Up then my soul , and shake off thy unbelief and dulness ; Look up , and long , and meet thy Lord. The more thou art afraid of death , the more desire that blessed day , when mortality shall be swallowed up of life , and the name of death shall be terrible no more . Though death be thy enemy , there is nothing but friendly in the coming of thy Lord. Though death dissolve thy nature , the Resurrection shall restore it , and make thee full reparation with advantage . How glad would I have been to have seen Christ , but with the Wise Men in the Manger ! or to have seen him disputing with the Doctors in his Child-hood in the Temple , or to have seen him do his Miracles , or heard him Preach ; much more to have seen him as the three Disciples , in his transfiguration ; or to have seen him after his resurrection , and when he ascended up to heaven . But how far is all this below the sight that we shall have of him when he comes in glory ! when the brightness of his shining face shall make us think the Sun was darkness : and the glory of his attendance shall make us think what a sordid thing , and childish foolery was all the glory of this world ! The face of Love shall be then unvailed , and ravish us into the highest Love and Joy , that our natures are capable of . Then doubt , and fear , and grieve if thou canst ! What then wilt thou think of all these disquieting distrustfull thoughts that now so wrong thy Lord and thee ? If going into the Sanctuary , and fore-seeing the end , can cure our brutish misapprehensions of Gods providences , ( Psal . 73.17 . ) how perfectly will they be cured , when we see the glorious face o● Christ , and behold the New Jerusalem in its glory , and when we are numbred with the Saints that judge the world ? We shall never more be tempted then , to condemn the generation of the just , nor to think it vain to serve the Lord , nor to envy the prosperity of the wicked , nor to stagg●r at the promise through unbelief ; nor to think that our sickness , death and grave , were any signs of unkindness or unmercifulness in God. We shall then be convinced that sight and flesh were unfit to censure the wayes of God , or to be our guides . Hasten O Lord , this blessed day ! Stay not till Faith have left the earth ; and infidelity , and impiety , and tyranny have conquered the rest of thine inheritanc● ! Stay not till selfish uncharitable pride hath vanquished love and self-denyal , and planted its Colonies of Heresie , confusion and cruelty in thy dominions : and Earth and Hell be turned into one . Stay not till the eyes of thy servants fail , and their hearts and hopes do faint and languish with look●ng and waiting for thy salvation . But if yet the day be not at hand , O keep up Faith , and Hope , and Love , till the Sun of perfect Love arise , and Time hath prepared us for Eternity , and Grace for Glory . FINIS . Some imitable passages of the life of Elizabeth , late Wife of Mr. Joseph Baker . THough I spoke so little as was next to n●thing , of our de●r deceased friend , it was not because I w●nted ma●ter , or thought it unmeet : But I use it but seldom , lest I raise expectations of the like , where I cannot conscionably perform it . But he that hath promised to honour those that serve and honour him , ( John 12.26 . 1 Sam. 2.30 . ) and will come at l●st to be glorified in his Saints , and admired in all them that do believe , ( 2 Thes . 1.10 ) I know , will take it as a great and acceptable act of service , to proclaim the honour of his grace , and to give his servants their due on earth , whose souls are glorified with Christ in heaven ; though Serpentine enmity will repine and play the envious accuser . It is not the history of the Life of this precious servant of the Lord which I intend to give you : ( for I was not m●ny years acquainted with her : ) but only some passages , which either upon my certain knowledge , or her own Diurnall of her course , or the most credible rest imony of her most intimate judicious godly friends , I may boldly publish as true , and imitable in this untoward distempered generation . She was born Novemb. 1634. in Southwark neer London : the only child of Mr. John Godeschalk , alias , Godscall . Her Father dying in her Child-hood , she was left an Orphane to the Chamber of London . Her Mother after married Mr. Isaac Barton , with whom she had the benefit of Religious Education . But between sixteen and seventeen years of age , by the serious reading of the Book called The Saints Everlasting Rest , she was more throughly awakened , and brought to set her heart o● God , and to seek salvation with her chiefest care : From that time forward she was a more const●nt , diligent , serious hearer of the ablest Minist●rs in London ▪ rising early , and going far to hear them on the Week-dayes , waiting on God for his confirming grace in the use of those Ordinanees , which empty unexperienced hypocrites are easily tempted to despise : The Sermons which she constantly wrote , she diligently repeated at home for the benefit of others ; and every week read over some of those that she had heard long before , that the fruit of them might be retained and renewed : it being not novelty that she minded . In the year 1654. being near one and twenty years of age , after seeking God , and waiting for his resolving satisfying directions , she consented to be joyned in marriage to Mr. Joseph Baker , by the approbation of her nearest friends : God having taken away her Mother the year before . With him she approved her self indeed such a Wife as Paul ( no Papist ) describeth as meet for a Bishop or Pastor of the Church , 1 Tim. 3.11 . [ Even so must their Wives be grave , not slanderers , sober , faithfull in all things . ] Some instances I shall give , for the imitation of others . 1. She was very Exemplary in self-denyal and humility : And having said this much , what abundance have I comprehended ? O what a beauty doth self-denyal and humility put on souls ! Nay what a treasure of everlasting consequence , do these two words express ? I shall give you a few of the discoveries . 1. It appeared in her accompanying in London with the holiest , how mean soever , avoiding them that were proud , and vain , and carnal : She desired most to be acquainted with those that she perceived were best acquainted with God , neglecting the pomp and vain glory of the world . 2. When she was called to a married state , though her portion and other advantages invited persons of greater estates in the world , she chose rather to marry a Minister of known integrity , that might be a near , and constant guide , and stay and comfort to her , in the matters which she valued more then riches . And she missed not of her expectations , for the few years that she lived with him . Even in this age whe● the Serpent is hissing in every corner at faithfull Ministers , and they are contemned both by Prophane and Hereticall Malignants , she preferred a mean life with such ● one , for her spirituall safety and solace , before the Grandeur of the world . 3. When some inhabitants of the City of Worcester were earnest with me to help them to an able Minister , Mr. Baker then living in Kent had about an hundred pound per annum : and when at my motion he was readily willing to take a great charge in Worcester , upon a promise from two men to make the maintenance fifty pounds a year by a voluntary Contribution , of the continuance of which he had no security ; his Wife was a promoter , and no discourager of his self-denyall , and never tempte● him to l●●k after greater things . And afterward , when I was afraid lest the smalness and uncertainty of the means , together with his discour●gements from some of his people , might have occasioned his remove ; and have heard of richer places mentioned to him , as he still answ●red that he had enough , and minded not removing without necessity ; so was she ever of the same mind , and still seconded and confirmed him in such resolutions , even to follow Gods work while they had a competency of their own , and to mind no more . 4. Her very speech and behaviour did so manifest meek●ess , and humility , that in a little converse with her it might e●sily be discerned . 5. She thought nothing too mean for her , that bel●nged to her in her family and r●lation , no employment , food , &c. saying often , that [ What God had made her duty , was not too low a work for her . ] And indeed , when we kn●w ●nce that it is a work that God sets us upon , it signifieth much forgetfulness of him and our selves , if we think it too base , or think our s●lves too good to stoop to it . 6. No neighbour did seem too mean or poor for her familiar converse , if they were but willing . 7. She had a true esteem , and cheerfull love for the mean●st of her husbands Relations , and much rejoyced in her comfort in his kindred , recording it among her experienced mercies . 2. She was very constant and diligent in doing her part of family duties : teaching all the inferiours of her family , ●nd labouring to season them wi●h principles of holiness , and admonishing them of their sin and danger : never failing on the L●rds day at night to hear them read the Scriptures , and recite their Catechisms , when publike duty , and all other family duty was ended : and in her Husbands absence praying with them . How much the imitation of such examples would conduce to the sanctifying of families , is easie to be apprehended ? 3. In secret duty she was very constant , and lived much in those two great soul-advancing works , Meditation and Prayer : in which she would not admit of interruptions . This inward holy diligence was it that maintained spirituall life within , which is the spring ●f outward acceptable works . When communion with God , and daily labour upon our own hearts is laid a●ide , or negligently and remisly followed , grace languisheth first within , and then unfruitfulness , if not disorders and scandalls appear without . 4. Her Love to the Lord Jesus was evidenced by her great affection to his Ordinances , and wayes , and ser●ants : A very hearty Love she manifested to those on whom the Image of God did appear , even the poorest and meanest , as well as the rich or eminent in the world : Nor did a difference in lesser matters , or any tolerable mistakes , alienate her affections from them . 5. She was a Christian of much plainness , simplicity and singleness of heart : far from a subtile crafty dissembling frame , and also from loquacity or ostentation . And the world was very low in her eyes , to which she was long crucified , ●nd on which she looked as a lifeles● thing : Sensuality and pampering the flesh , she much loathed : Whe● she was invited to feasts , she w●uld oft complain , that they occasioned a difficulty in maintaining a sense of the presence of God , whose company in all her company she preferred . 6. She was a very carefull esteemer and redeemer of her time : At home in her family , the works of her generall and particular calling took her up : When necessary business and greater duties gave way , she was seldom without a Book in her hand , or some edifying disc●urse in her mouth , if there were opportunity . And abroad she was very weary of barren company that spent the time in common chatt and dry discourses . 7. She used good company practically and profitably , making use of what she heard for her own spirituall advantage . When I understood out of her Diary , that she wrote down some of my familiar discourses , with serious application to her self , it struck exceeding deep to my heart , how much I have sinned all my dayes , ( since I undertook the person of a Minister of Christ ) by the slightness and unprofitableness of my discourse ; and how exceeding carefull Ministers should be of th●ir words , and how deliberately , wisely and seriously they should speak ab●ut the things of God , and how diligently they should take all fit opportunities to that end , when we know not how silent ●earers are affected with what we say : For ought we know there may be some that will write down what we say in their Books , or hearts , or both : And God an conscience write down all . 8. In her course of Reading she was still laying in for use and practice . Her course was , when she read the Scriptures , to gather out passages , and sort and refer them to their several uses , as some that were fit subjects for her Meditations : Some for encouragement to prayer , and other duties : Promises suited to various conditions and wants : as her papers shew . And for other Books , she would meddle with none but the sound and practicall , and had no itch after the empty Books , which make ostentation of Novelty , and which Opinionists are now so taken with ; not did she like writing or preaching in envy and strife . And of good Books , she chose to read but few , and those very often over , that all might be well digested . Which is a course ( for pr●vate Christians ) that tends to avoid luxuriancy , and make them sincere , and solid , and established . 9 She had the great blessing of a tender conscience . She did not slightly pass over small sins without penitent observation . Her Diary records her trouble , when causelesly she had neglected any Ordinance ; ●r was hindered by rain or small occasions : or if she had overslept her self , and lost a morning-exercise in London , or came to late , ●r if she were distracted in secret duty : And if she mist of a Fast through misinformation & disappointments , and f●und not her heart duly s●nsible of the loss , that also she recorded . So did she her stirrings of anger , and her very angry look● ; res●lving to take more heed against them . Though all ought not to spend so much time in writing down their failings , yet all should watch , and renew repentance . 10. She was very solicitous for the souls of her friends : As for instance , h●r Brothers in Law ; over whom she exercised a motherly care , instructing them , and watching ●ver them , and telling them of misc●rria●es , ●nd counselling them : Causing them to keep a constant course of reading the holy Scriptures , and meditating on it ( as far as she could : ) Causing them to learn many Chapters without Book : and to read other good Books in season : E●rnestly praying for them in particular : Much desiring one or both should be Ministers : And when her Father-in-law appointed the eldest to go to France , she was much troubled for fear of his miscarriage among strangers , especially those of the Romish Way . 11. She was a serious Mourner for the sins of the time and place she lived in . 12. In summ , for strict , close , watchfull , holy walking with God , ●ven her Hu●band professeth that she was a p●ttern to him . As I hi●ted before , she kept a daily account in writing , ( which is now to be see● from the beginning of the year 1654. ) especially of these particulars . 1. Of the frame of her heart in every dayes duty , in Meditation , Prayer , Hearing , Reading , &c. whether lively , or dull , &c. 2. Of those sins which she h●d especially to repent of , and watch against . 3. Of h●r Resolutions and Promises , and how she kept them . 4. Of all special Providences to her self , Husband , Brothers , and others , and the improvement of them . As at the death of her Son , who died with great sighs and groans , she recorded her sense of the speciall nec●ssity of holy armour , and great preparation for that encounter when her turn should come to be so removed to the everlasting habitation . 5. Of her returns of prayer , what answers , and grant of them she found . 6. Of the state of her soul upon examination : how she found it , and what was the issue of each examination ; and in this it seems she was very exact and punctual . In which though many times fears and doubtings did arise , yet hath she frequent records of the discovery of evidences , and comfortable assurance of sincerity . Sometime when she hath heard Sermons in London , that helped her in her search : and sometime when she ●ad been reading writings that tended that way , she recordeth what evidences she found , and in what degree the discovery was : If imperfect , resolving to take it up and follow the search further : And if she had much joy , she received it with jealousie and expectation of some humbling consequent . When any grace languished , she presently turned to some apt remedy . A● for instance , it s one of her Notes , Novemb. 1658. [ I found thoughts of Eternity slight and strange , and ordinary imployments very desirable : at which I read Mr. Bs. Crucifixion , and was awakened to Mortification and Humiliation , &c. ] The last time that she had opportunity for this work , was two or t●ree dayes before her delivery in Child-bearing ; where she finally recorded the apprehensions she had both of her bodily and spiritual State , in these words , [ Drawing near the time of my delivery , I am faln into such weakness , that my life is in great hazzard . I find some fears of death , but not very great , hoping ( through grace ) I die in the Lord. ] I only mention these hints , to shew the Method she used in her daily Accounts . To those Christians that have full leisure this course is good : But I urge i● not all , upon those that have so great dutie● to t●ke up that time ▪ that they cannot spare so muc● to record their ordinary passages ; Such must remember what others record , and daily renew re●entance for their daily failings , and record only the extraordinary , observable , and more remarkable and memorable passages of their lives , lest they lose time from works of greater moment . But this exc●llent work of Watchfulness must be performed by all . And I think it was a considerable expression of her true wisdom , and care of her immortal soul , that when any extraordinary necessity required it , and she found such doubts as of her self she was not ●ble to deal with , she would go to some able experienced Minister , to open her case , and seek assistance ( as she did more then on●e to my dear and ancient friend , Mr. Cross , who in a full age is since gone after her to Christ . ) And therefore chose a Minister in Marriage , that he might be a ready assistant in such cases of necessity , as well as a continual help . At last came that death to summon her soul away to Christ , for which she had so seriously been preparing , and which she oft called a dark entry to her Fathers Palace . After the death of her children , when she seemed to be some what repaired after her last delivery , a violent Convulsion suddenly surprized her , which in a few dayes brought her to her end . Her understanding by the fits being at last debilitated , she finding it somewhat hard to speak sensibly , excused it , and said , [ I shall ere long speak another language , ] Which were the last words which she spake with a tongue of flesh , and lying speechless eighteen hours after , she departed , August 17. 1659. Blessed are the dead that die in the Lord , from henceforth , yea saith the spirit , that they may rest from their labours and their works do follow them . Our turn is coming : Shortly we shall also lay by flesh : this is our day of preparation : There is no preparing time but this . Did men but know the difference between the death of the holy and the unholy , which doth not appear to fleshly eyes , how speedily would they turn ? how seriously would they meditate ? how fervently would they pray ? how carefully would they live ? how constantly , painfully and resolvedly w●uld they labour ? Did they well consider the difference between dying prepared and unprepared , and of what difficulty and yet everlasting consequence it is to die well ; O then what manner of persons would men be , in all manner of holy conversation and godliness ? and all their lives would then be a continued preparation for death ; as all their life is a hasting towards it . And now I shall only desire you , for the right understanding of all that I have here said , and to prevent the cavils of blinded malice , to observe these three or four p●rticulars . 1. That though I knew so much ●f her as easily maketh me believe the rest , upon so sure a testimony , and saw her Diary ; yet the most of this History of her life , is the collection and observation of such faithfull witness , as had much better opportunity then I , to know th● secrets of her soul and life . 2. That it is no wonder if many that knew her , perceived not all this by her , that is here expressed : For that knowledge of our outward carriage at a distance , will not tell our Neighbours what we do in our Closets , where God hath commanded us to shut our door upon us , that our Father which seeth in secret , may reward us openly . And many of the most humble and sincere servants of the Lord are so afraid of hypocrisie , and hate ostentation , that their Justification and Glory is only to be expected from the searcher of hearts , ( and a few of their more intimate acquaintance : ) Though this was not the case before us ; the example described being more conspicuous . 3. That I overpass the large expressions of her charity , which you may hear from the poor and her intimate acquaintance , as I have done ; that I may not grate upon the modesty of her surviving friends , who must participate in the commendations . 4. That it is the benefit of the living that is my principall end ; Scripture it self is written much in History , that we may have matter of imitation before our eyes . 5. If any say that here is no m●ntion of her faults , I answer , Though I had acquaintance with her , I knew them not , nor ever heard from any other so m●ch as might enable me to accuse her , if I were her enemy . Yet I doubt not but she was imperfect , and had faults , though unknown to me : The example of holi●ess I have briefly proposed : They that would see examples of iniquity , may look abroad in the world , and find enough : I need not be the accuser of the Saints to furnish them . And I think if they enquire here of any thing ●etable , they will be hard put to it to find eno●gh to cover the acc●sers shame . 6. It is the honour of Christ and grace in his members , more the● the honour of his servant that I seek . 7. And I would not speak that in commendation of the living , which I do of the dead , who are out of the reach of all temptations , of being lifted up with pride thereby : Vnless it be such whose reputation the interest of Christ and the Gospel commandeth me to vindicate . 8. Lastly , I am so far from lifting up one above the rest of the members of Christ , by these commendations , and from abasing others whose names I mention not , that I intend the honour of all in One , and think that in the substance I describe all Saints , in describing one . I am not about a Popish work , of making a wonder of a Saint , as of a Phaenix or some rare unusual thing . Saints with them must b● Canonized , and their names put in the Calendar : and yet their blind malice tells the world , that there are no such things as Saints among us . But I rejoyce in the many that I have communion with , and the many that have lately stept before me into Heaven , and are safe there out of the reach of malice , and of sin , and all the enemies of their peace ; and have left me mourning and yet rejoycing , fearing and yet hoping , and with some desires , looking after them here behind : And the faster Christ calls away his chosen ones , whose graces were amiable in mine eyes , the more willing he maketh me to follow them , and to leave this world of darkness , confusion , wickedness , danger , vanity and vexation , and to meet these precious souls in Life , where we shall rejoyce that we are past this howling wilderness , and shall for ever be with the Lord. FINIS . Baxters Treatise of DEATH . A Catalogue of Books written and published by the same Author . These next following are to be sold by Nevil Simmons Bookseller in Kederminster . 1 True Christiantiy , or Christs Absolute dominion , and mans necessary self-resignation and Subjection , in two Assize Sermons preacht at Worcester , in 12o. 2 A Sermon of Judgement preached at Pauls , before the Honorable Lord Major and Aldermen of the City of London , Decem. 17. 1654. and now enlarged , in 12o. 3 Making light of Christ and Salvation too oft the Issue of Gospel Invitations , manifest in a Sermon preached at Lawrence Jury , in London , in 8o. 4 The Agreement of divers Ministers of Christ in the County of Worcester for Catechizing or personal Instructing all in their several Parishes that will Consent thereunto ; containing 1. The Articles of our Agreement . 2. An Exhortation to the people to submit to this necessary work . 3. The Profession of Faith and Catechism , in 8o. 5 Guildas Salvianus , The Reformed Pastor , shewing the nature of the Pastoral work , especially in private instruction and Catechizing , in 8o. 6 Certain Disputations of Right to Sacraments , and the True Nature of Visible Christianity , in 4o. 7 Of Justification : four Disputations clearing and amicably defending the Truth , against the unnecessary Oppositions of divers Learned and Reverend Brethren , in 4o. 8 A Treatise of Conversion , preached and now published for the use of those that are strangers to a true Conversion , especially the grosly Ignorant and Ungodly , in 4o. 9 One sheet for the Ministry against the Malignants of all sorts . 10 A Winding-sheet for Popery . 11 One sheet against the Quakers . 12 A second sheet for the Ministry , Justifying our Calling against Quakers , Seekers , and Papists , and all that deny us to be t●e Ministers of Christ . 13 D●rections to Justices of Peace , especially in Corporations , to the discharge of their duty to God ; written at the request of a Magistrate , and Published for the use of others ●hat need it . An open street . 14 The Crucifying of the world , by the Cross of Christ : With a Preface to the Nobles , Gentlemen , and all the Rich , directing them how they may be Richer , in 4o. 15 A Call to the Unconverted to Turn and Live , and accept of mercy , while mercy may be had , as ever they would find mercy in the day of their extremity : From the Living God : To be read in Families where any are unconverted , in 12o. 16 Of Saving Faith : That it is not only gradually , but specifically distinct from all Common Faith. The Agreement of Richard Baxter with that very Learned consenting Adversary , that hath maintained his Assertion by a pretended Confutation in the end of Serjeant Shepherds Book of Sincerity and Hypocrisie : With the Reasons of his Dissent in some passages that came in on the by , in 4o. 17 Directions and Perswasions to a sound conversion . For Prevention of that Deceit and Damnation of Souls , and of those Scandals , Heresies , and desperate Apostasies , that are the Consequents of a Counterfeit or Superficial Change , in 8o. 18 The Grotian Religion Discovered , At the invitation of Mr. Thomas Pierce in his Vindication : With a Preface , vindicating the Synod of Dort from the calumnies of the new Tilenus ; and David , Peter , &c. and the Puritans , and Sequestrations , &c. from the censures of Mr. Pierce , in 8o. Confirmation and Restauration , the necessary means of Reformation , and Reconcil●ation ; for the Healing of the Corruptions and Divisions of the Churches ; Submissively , but earnestly tendered t● the Consideration of the Sover●ign Powers , Magistrates , Ministers , and People , that they may awake , and be up and doing in the Execution of so much as appeareth to be necessary , as they are true to Christ , his Church and Gospel , and to their own and others Souls , and to the Peace and Welfare of ●he Nations ; and as they will answer the neglect to Christ , at their Peril , in 8o. 19 Five Disputations of Church-Government , in 4o. 20 A Key for Ca●holicks , To open the Jugling of the Jesuites , and satisfie all that are but truly willing to understand , whether the Cause of the Roman or Reformed Churches be of God ; and to leave the Reader utterly unexcusable that after this will be a Papist . The first Part , Containing some Arguments by which the meanest may see the Vanity of Popery ; and 40. Detections of their Fraud ; with Directions , and Materials sufficient for the Confutation of their Voluminous Deceits : particularly refelling B●verius , Richlieu , H. T. Manual , some Manuscripts , &c. with some Proposals for a ( hopeless ) Peace . The Second Part sheweth ( especially against the French , and Grotians ) that the Catholick Church is not United in any meerly Humane Head , either Pope or Council , in 4o. 21 A Treatise of Self-denia● , in 4o. These Books following are to be sold by Thomas Underhill , at the Bible and Anchor in Pauls Church-yard , and by Francis Tyton , at the three Daggers in Fleetstreet . 22 THe Saints Everlasting Rest : Or , A Treatise of the bl●ssed State of the Saints in their enjoyment of God in Glory , in 4o. 23 His Apology , against the Exceptions of Mr. Blake . And the digression of Mr. Kendall . Animadversions on a late dissertation of Ludiomaeus Colvinus , alias , Ludovicus Molina●us . An admonition to Mr. Eyres : with Mr. Crand●ns Anatomy , in 4o. 24 The unreasonableness of Infidelity , in four parts . 1. The Spirits intrinsick witness to the truth of Christianity , with a determination of this question , Whether the miracles of Christ and his Apostles do oblige those to believe , who never saw them ? 2. The Spirits internal Witness of the truth of Christianity . 3. A Treatise of the sin against the Holy Ghost . 4. The Arrogancy of Reason against divine Revelation , repressed , in 8o. 25 The Worcestershire Petition to the Parliament , for the Ministry of England , defended , &c. in 4o. 26 His Holy Common-wealth , Or Political Aphorisms , opening the true Principles of Government , &c. in 8o. 27 The right Method for a setled Peace of Conscience and Spiritual comfort , in thirty two Directions , in 8o. 28 His Confession of Faith , Especially concerning the Interest of Repentance and si●cere Obedience to Christ , in our Justification and Salvation , in 4o. 29 Christian Concord ; or the Agreement of the Associated Pastors and Churches of Worcestershire , with his Explication and desence of it , and his Exhortation to Unity , in 4o. 30 His humble advice : Or the heads of those things which were offered to many Honourable members of Parliament , in 4o. 31 The Quakers Catechism , or the Quakers questioned , Their questions answered , and both published for the sake of those of them that have not sinned unto death ; And of those ungrounded Novices that are most in danger of their seduction , in 4o. 32 An account of his present Thoughts concerning the Controversies about the perseverance of the Saints , in 4o. 33 His Letter to Mr. Drury for Pacification , in 4o. 34 Plain Scripture proof of Infant Church-membership and Baptism : being the Arguments prepared for ( and partly managed in ) the publike dispute with Mr. Tombes at Bewdly , Jan. 1. 1649 , &c. in 4o. 35 The Sa●e Religion ; or three Disputations for the Reformed Catholick Religion , against Popery : Proving that Popery is against the Holy Scriptures , the Unity of the Catholick Church , the consent of the ancient Doctors , the plainest Reason and common judgement of sense it self , in 8o. 36 Catholick Unity : Or , the only way to bring us all to be of one Religion ; To be read by such as are offended at the differences in Religion , and are willing to do their part to heal them , in 12o. 37 The true Catholick , and Catholick Church described : And the vanity of the Papists , and all other Schismaticks that confine the Catholick Church to their Sect , discovered and shamed : With an Apologetical Postcript against the factious Principles and Writings of Mr. T. Malpas , Mr. T. Pierce , Philo-Tilenus , and such others , in 12o. Besides his Aphorisms of Justifitation ( suspended . ) 
A36326	----	The saints convoy to heaven a discourse occasioned by (and in part preached upon) the death and funeral of Mr. Benjamin Lindsey, who deceased the 21st of February, 1697 / by Tho. Doolittle ... Doolittle, Thomas, 1632?-1707. 1697 Approx. 150 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A36326 Wing D1893 ESTC R32822 12770576 ocm 12770576 93656 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36326) Transcribed from: (Early English Books Online ; image set 93656) Images scanned from microfilm: (Early English books, 1641-1700 ; 1033:22) The saints convoy to heaven a discourse occasioned by (and in part preached upon) the death and funeral of Mr. Benjamin Lindsey, who deceased the 21st of February, 1697 / by Tho. Doolittle ... Doolittle, Thomas, 1632?-1707. [8], 112 p. Printed for John Lawrence ..., London : 1698. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons. 2006-08 TCP Assigned for keying and markup 2006-08 Aptara Keyed and coded from ProQuest page images 2007-06 Robyn Anspach Sampled and proofread 2007-06 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Saints Convoy TO HEAVEN . A DISCOURSE occasioned by ( and in Part Preacht upon ) THE DEATH and FUNERAL OF Mr. Benjamin Lindsey , Who Deceased , the 21st of February , 1697. By THO. DOOLITTLE , M. A. LONDON : Printed for John Lawrence , at the Angel , in the Poultry , over against the Compter . 1698. THE EPISTLE TO Mrs. Rebeccah Lindsey , Mother Mr. Joseph Lindsey , Brother Sisters Mrs. Abigal Shipton , Mrs. Sarah Pike , Kinsmen Mr. John Hinde , Mr. Morgan Hinde , Mr. Richard Hinde , Mr. Robert Hinde , to Mr. Benjamin Lindsey , lately Deceased . Dear Friends , ACcording to the several Relations ( nearer or more remote ) wherein ye stood to Mr. Benjamin Lindsey , when he was living with you , Nature and Reason dictates that ye must be differently affected , as to Degrees , by his being by Death removed from you , yet being so much beloved and respected by you all , it is easy to determine that his Death was Matter of Sorrow to you all ; but the Religion ye all profess , and the Christian Doctrine ye all do own , must be instructive to you , that ye sorrow , not as those that have no Hope , either that his Soul , being so Pious , was not carried by Angels into Abraham's Bosom , or that his Body , that ye carried and lodged in the Bosom of the Earth , should not be raised again to a joyful Resurrection , and be hereafter , where the Soul at present is , in Happiness and Glory : Of which Two Things , the believing Consideration should drie your weeping Eyes , relieve your mourning Spirits , and comfort your Sorrowful Hearts . To the Mother I send this short following Advice : 1. That you would not so much sorrow that your Son's Body is gone down to the Grave , as rejoice that his Soul is gone up to Heaven : Not so much mourn , that he whom you did bear , bring forth , and bring up , is taken from you , as be comforted that God hath taken him to himself : As knowing he is better pleased to be where he is , and more Happy , than if he had continued to be on Earth , with you , and that he would not be from thence , to come again to you : And let this make you the less Sorrowful in this World , because his Soul is now triumphant in the other , which is a better World : for I suppose you loved your Son better than to grieve at his Preferment . 2. That considering the Greatness of your Age you would clear your Evidences for Heaven , and not have them to seek , when you should have them to shew , nor to get ▪ when you should have them to use for your more comfortable Departure ; that as you are sure your Body must go down to your Son's Body , so you might be as sure that your Soul shall go up to his Soul , that as he was where you are , so you might be with God , where he is . 3. That you daily remember , you are almost at your Journey 's End ; in a Course of Nature so near the Door of Eternity , that you cannot be much longer in Time ; therefore when you cannot move so speedily in Natural Motion , run more swiftly in your Spiritual Race , that you might not fall short of the Joy and Crown that is set before you . 4. That since your Son ( now gone from you ) hath made such competent Provision for you , that you need not spend your Breath in asking , What shall I eat , or what shall I drink , or wherewithal shall I be clothed ? Your Enquiries might be , How shall I love God more , please him better , and be more prepared for my Eternal State ? Since now you need not cark for Earth , take more Care for Heaven . 5. That since you have more Benefit of your Sense of Seeing , than of Hearing , supply the Defect of Hearing , by your diligent Reading ; and the less you can hear Men speak to you in Discoursing , the more do you speak to God in Praying ; and the less Converse you can have with the Creature , the more Communion do you desire , get , and maintain with God. To the Rest of you , let me be your Remembrancer , that ye get a sanctified Improvement of this Breach by Death , that God hath made amongst you , that ye so mind Temporal , as not to forget your Eternal Concerns , to watch and be always ready , because the Son of Man might come , in an Hour that ye think not of ; to prepare to follow him and others that are gone before : to keep up the Power of Godliness in your Hearts , and to demonstrate it in your Lives : Seriously and believingly to think of another world , and every Day you live in this , to stand in Time , and look into Eternity : To be Good , and to do Good , as he was , and did , that is taken from you , whereof ( in Part ) ye have been Eye-witnesses : To live Holily , that ye might die not only Peacably , but also Triumphantly ; as is his Prayer for you , who desires it might be yours for him , who is , Affectionately Yours , To his Power , Tho. Doolittle . Mugwel-Street , April 8. 1698. THE Saints Convoy TO HEAVEN . Luke XVI . 22. And it came to pass that the Beggar died , and was carried by the Angels into Abraham's Bosom . SOME think it is not material whether the Discourse of our Lord Jesus concerning the Rich Man and the Beggar , be taken as a Parable , or an History , or composed of both ; when it is confessed , that under this Narration , Christ describes the State of the Good and Bad in the other World , and asserts the Existence of the Soul , after its Separation from the Body ; and that it immediately passeth to Heaven or Hell , before the Resurrection of the Body , and general Judgment of the great Day . Tho' there was a Disparity between Lazarus spoken of in the Text , and our Friend , whose Death is the Occasion of this Discourse upon it , in regard of their outward Circumstances in this World ; yet if the latter be a Partaker of Felicity with the former , in the other World , I might easily be excused for choosing this as my Theme upon this sad , but righteous Providence : especially , when there is no other so express to my Design as this is . The Rich Man here spoken of , was a voluptuous Sinner ; who , while he lived , did live in outward Pomp ; and , when he died , was buried in great State. The Poor Man was full of Sores , and Hungry , while he lived ; and no mention is made of his Funeral , when he died . The one was Rich on Earth , but now a Beggar in Hell. The other a Beggar on Earth , but now Rich in Heaven . The Poor Man , on Earth , begged for some Crumbs at the Rich Man's Door ; but he could not obtain them . The Rich Man , in Hell , begged for a Drop of Water ; but it was denied him . Some live and die Poor , and in a State of Sin : These have their Evil Things here , and hereafter too : Misery on Earth , and more in Hell. Some live and die Rich , and finally Impenitent : These have their Good Things here , and their Evil Things hereafter : A short Heaven in this World , and a long Hell in the next . Some live and die Poor , but in a State of Grace : These have their Evil Things in this Life , and their Good in the next : Short Misery on Earth , and long Felicity in Heaven . Some live and die possest of a good Estate , and in a State of Grace : These have their Good Things here , and better hereafter : Now some Earnest , then actual Possession . It is better to live and die in the Depths of Poverty , and have the Soul Everlastingly saved ; than in the Heigths of Prosperity , and the Soul Eternally lost . The worst Condition of a Child of God , be it never so bad , is better than the best Condition of a Wicked Man , be it never so good . In the Words of the Text Five Things may be observed : 1. The Passage of a Believer to the Place of his Eternal Abode . He is carried , or transported to it . 2. What of the Believer is carried to that Place or State ? And that is , the Soul. He was carried ; his Soul , not then his Body . His Soul was transported , his Body was left behind . The Soul is carried at his Dissolution ; the Body not till the Resurrection . 3. Whither was the Soul carried ; what was the Place or State to which it was transported ? Into Abraham 's Bosom . 4. When ? As soon as he died ; that Minute it was separated from the Body , it began its Journey to its Eternal Home . 5. By whom ? By the Angels he was carried into Abraham 's Bosom . Not by one , but many Angels . Several great Articles of Faith affording great Support and Comfort to Believers are taught by Christ in these Words . 1. Observation . That the Soul doth exist after its Separation from the Body . Otherwise it would not be capable to be carried to another State of Blessedness and Glory . In Man's Mortal Body , there is an Immortal Soul. Death turns the Soul out of the Body , and the Man out of this World. Death deprives the Body of Life , and leave it a Lump , or Mass of Breathless Clay ; but in Death , the Soul escapeth Death . Death , that conquereth all Mens Bodies , kills no Man's Soul. The Life and Being of the Soul cannot be destroyed , either , by Outward Violence , by Inward Principles . First , Not by Outward Violence . No Finite Power can make the Soul to cease to be . The most Powerful , Cruel and Enraged Persecutors who may torture , kill or burn the Body , cannot touch nor reach the Soul. Mat. 10. 28. Fear not them which kill the Body , but are not able to kill the Soul ; but rather fear him which is able to destroy both Soul and Body in Hell. Tho' they had a Will to kill the Soul , yet they want Power : If they would , they are not able : They can neither kill it , nor damn it . Luke 12. 4. I say unto you , my Friends , be not afraid of them that kill the Body , and after that have no more that they can do . When they have taken away the Life of the Body , they have done their worst , their most , their all ; so that there is no more that they can do ; for the Soul escapes their Fury , and their malicious Rage . And as Creatures cannot , so we are assured that God will not cause the Soul to cease to be ; and this we know : 1. From the Promises he hath made to sincere Believers , to give to them Eternal Life ; Joh ▪ 3. 16. For God so loved the World , that he gave his only begotten Son , that whosoever believeth in him , should not perish , but have everlasting Life . That they shall be for ever with the Lord , 1 Thes . 4. 17. That they shall be Eternally Saved , Heb. 5. 9. That they shall have a Crown incorruptible that fadeth not away , 1 Pet. 1. 4 , 5. If these Eternal Things shall be enjoyed by Believers , then their Souls must exist to all Eternity ; for that which is nothing can enjoy nothing . 2. From the Threatnings of God recorded in his Word , of the Everlasting Punishment they shall be tormented with in the other World , to all Eternity , that leave this World in a State of Sin , Rev. 14. 10. The same shall drink of the Wine of the Wrath of God , which is poured out without Mixture , into the Cup of his Indignation , and they shall be tormented with Fire and Brimstone , in the the Presence of the Holy Angels , and in the Presence of the Lamb. V. 11. And the Smoak of their Torment ascendeth up for ever and ever ; and they have no rest , Day nor Night — If Souls shall lie under the Punishment of Sense for ever , they must exist for ever : for that which is nothing by ceasing to be , can have no Sense of Punishment . Secondly , The Soul cannot die , or cease to be , by any Internal Principles ; such as contrary Qualities in the Body , which after Conflicts , and one consumed by the other , cause the Death of the Body : as Fire in the Lamp licking up all the Oyl , causeth the Lamp to go out : or if too much Oyl be poured in , and overflows the Fire , it also is extinguished . Neither can the Soul dye with old Age , as the Body will ; for time is not the measure of the Duration of the Soul , as it is of the Body ; but Eviternity , and Beings measured thereby , tho' they have a Beginning , yet shall have no Ending . Let this awaken all to provide a Lodging for their Souls , against the Hour they shall be separated from their Bodies . Now our Souls dwell in Houses of Clay , and these have their Foundation in the Dust , and will shortly fall , and the Soul be dispossessed , and turned out of this House , in which it is a Tenant at Will of the great Landlord of all the World , who might Seal a Lease of Ejectment at his Pleasure ; when you cannot remove from one House to another in the same Parish , in the same City , or in the same Nation ; no , nor yet in the same World ; but will be such a Remove as never yet you made , from one World to another . Since then the Soul after Death will be in Being , it must be some where ; for that which is no where , is nothing . but where shall it be ? There are but Two Places in the other World , where Souls shall be , Heaven , or Hell. Do you know in which ? Or do not you think nor care in which your Soul shall live and lodge for ever ? If in Hell , your Lodging will be so uneasy , that in it you cannot rest . A Bed of Flames , a Lodging in boiling Lead or Oyl , or burning Brimstone , will cause you to cry out , I am uneasy , I am uneasy in my Lodging , I cannot rest upon this Bed , I cannot take one wink of Sleep ! May I not change my Lodging ? I am weary of being here . May I not go back again from whence I came ? I thought my sick Bed was uneasy , but this is worse , inconceivably worse ! beyond Expression more painful and uneasy ! But if I may not go back to my old Lodgings , in that World from whence I came , Let me seek a cooler Lodging where I am ; Let me rove from one side of Hell unto the other , if I might find some easy Corner , where I may a while be free from Pain and Torment . But alas ! I cannot . Wo is me , I cannot ! Every Nook is Hot , is Hot , is exceeding Hot. The Justice of God pursues me , wherever I go : My enraged Conscience doth accompany me , and tormenting Devils follow me ; and the Fire burns me to what Place soever I hasten ; and there is no Hope ; O Desperate Case ! there is no Hope , either of Deliverance , or Mitigation of my Misery . Die I would , but cannot ; cease to be I would , but must not . Cursed Caitiff that I am , in this Extremity I must lie and lodge to all Eternity . Secure then your Title to an House Above : to Mansions in Heaven , that when your Soul shall be turned out of this , it may be received into that . How comfortable would this Knowledge be , on a dying Bed , when you shall say , This Tabernacle must be taken down , this Earthly House is going to Ruins , it can be repaired no more , it can stand no longer ? Food I cannot eat to patch it up : Medicines cannot remove that Sickness from me , which will remove my Soul out of this Earthly House . But I know , blessed be God , I know that I have a Building of God ; an House not made with Hands , Eternal in the Heavens . 2. Cor. 5. 1. II. Observation , The Souls of Believers , after Death , are transported into an Eternal State of Blessedness . The Body is carried and lodged in the Bosom of the Earth : the Soul is carried and laid in the Bosom of Abraham . This Figurative Expression , denotes a Place of Love and dearest Affection . Christ is God's dear Son , or the Son of his Love , Col. 1. 13. and said to be in the Bosom of the Father , Joh. 1. 18. John , the beloved of the Lord , is found nearest Christ , lying in his Bosom , Joh. 13. 23. and There was leaning on Jesus his Bosom , one of his Disciples whom Jesus loved . The Bosom is also a Place of Ease and Rest , and sweet Repose : So God comforting and giving Rest unto his People , is said , to carry them in his Bosom , Isay . 40. 11. Thus Lazarus , wearied with Affliction , want and Poverty , was received up to Everlasting Rest . There are Conjectures why Abraham's Bosom is mentioned , rather than the Bosom of Moses , or David , or any other that were in Heaven . 1. Because he was on Earth given to Hospitality ; Gen. 18. he entertained Three Angels ; and the Angels carried the Soul of this Beggar , who could not obtain the least Alms at the Rich Man's Gate , into Abraham's Bosom , where his Wants were all presently supplied . The Rich Man was a Churl ; Abraham was Charitable . The Poor Man was carried from the Churl 's Door , to the Charitable Man's Bosom . 2. Because he was the Father of the Faithful , and the Father's Bosom is the Child's Place . 3. Because the Promise of Canaan , the Type of Heaven , was made to him and his Seed for ever . But I conceive the plain meaning is , That he was carried into Heaven , where the Faithful , with Abraham , the Father of all the Faithful , shall be gathered , sit down , rest and be comforted for Ever : as Mat. 8. 11. I say unto you , that many shall come from the East , and from the West , and shall sit down with Abraham , Isaac and Jacob in the Kingdom of Heaven . Saved Souls , possest of their Mansions in Heaven , shall have perfect and perpetual Rest from all Evils that afflict , molest and burden them , and cause them here , in the Place of their Pilgrimage , and Travel to their Eternal Home ; to sigh and sob , to grieve and groan , to weep and Mourn ; when lodg'd above , they shall rest for ever . 1. From the In-dwellings of Corruption . While the Soul dwells here in the Body , Sin will dwell in the Soul : While the Believer is here a Sojourner , Sin will be his constant , disquieting , molesting Inmate : When Body and Soul do part , then Sin and the Soul shall also part ; and tho' Body and Soul at length shall meet again ; yet they and Sin shall meet no more . 2. From all Troubles arising from ungodly Men : These shall persecute , imprison , disturb their Peace no more , for ever . 3. From all Temptations of Satan . The Devil got into the Earthly Paradise , and and by his Subtilty beguiled our first Parents ; but is cast down from Heaven , to return and enter no more ; nor shall be a Tempter to any in the Celestial Paradise any more , for ever . He might follow his tempting Trade with us on Earth , but must leave it off , as to all in Heaven . 4. From the Imperfection of their Graces . Here our Faith is so feeble , our Love to God and Christ so little , our Delight so small , our Knowledge so short , our Desires so faint , our Hope so wavering , and all our Graces in such low Degrees , that we often call all into Question , doubt of our Sincerity , fear Hipocrisy , and think our Attainments great , if we mourn the more , because we love no more ; and have more Desires to desire more ; and sorrow the more , because we delight in God and Christ , and Fore-views of the glorious State Above no more . And these make us more restless on our Sick Beds , because our Souls are Sick , as well as our Bodies ; and our inward Man as Weak as our outward Man is : And too many , instead of departing in Triumph , with Assurance of Salvation , breath out their Souls with mourning Complaints and Fears , concerning their future Eternal State ; leaving the World with these piercing Questions , Is God mine ? Is Christ mine ? Shall Heaven be mine ? I am going , but I know not whither . I must I must leave all my dearest Friends in this World ; but what will be my Company in the next ? But when these Holy Souls shall be carried into Heaven , all these Mists shall be dispell'd ; these Clouds shall be scatter'd ; this dark and gloomy Day shall end in a bright and glorious Sun-shine for evermore . For when they are come to that which is Perfect , and that which is Perfect is come to them , that which is in Part shall be done away , 1 Cor. 13. 10 , 12. For all the Spirits of Just Men , carried thither , are made Perfect , Heb. 12. 23. 5. From any Desertion from God. The Children of God , in that Light , shall walk no more in Darkness . Nor question the Love of God to them , nor their Love to God , any more than we can question whether it be Day , when we see the Sun to shine in its greatest Brightness ; or whether Fire be hot , when it warms our Hands . Not one shall there say , My Lord hath forsaken me , or my God hath forgotten me . No such Question there ; Will the Lord cast off for ever ? Will he be Favourable no more ? Is his Mercy clean gon for ever ? Doth his Promise fail for evermore ? Hath God forgotten to be Gracious ? Hath he in Anger shut up his tender Mercies ? When I was on Earth , this was my Infirmity ; but now in Heaven , I will meditate on all that blessed Work of God , that hath brought me to this Glorious Place ; and resting in my Saviour's Bosom will talk with this Holy Company , of all the Marvels and Wonders of his Grace ; in bringing me to this happy State of Life , and Light , and Love , and perfect Rest for Ever . 6. From all Discords and Divisions that were amongst believers on their way on Earth , to this State in Heaven . There they are all of one Mind , of one Heart and Way : There is no Diversity of Judgment , no Alienation of Affection , no rash and uncharitable Censures ; but all filled with Love to God and one another . 7. From all ensnaring Allurements of this World. These , too often , did deaden their Affections towards God , interrupt their Communion with him , and by the World's Smiles , were sometimes brought under God's Frowns ; and when it was best with their Bodies , it was worst with their Souls : and the more they enjoyed of the World , the less their Conversation was in Heaven . But there they have got above all worldly Profits , all fleshly Pleasures , all carnal Joys ; and shall bathe themselves in those Rivers of Pleasures , and be delighted in that fulness of Joy , which is in the Presence of their Lord and Saviour to all Eternity . 8. From all distracting Cares , and disquieting Fears , about the want of things necessary to bear their Charges on their Journey , while on Earth , to the Bosom of their Lord. They shall have no more need of such Cautions , Take no thought what ye shall eat , or what ye shall drink , or wherewithal ye shall be clothed : For in that Place and State they shall be hungry no more , nor thirst any more , nor feel any Want of any such things ; but shall live without these , as Angels in Heaven do . 9. From all Troubles and Remorse , and Stinging of Conscience . Conscience that shall still remain in the Bosom of the Damned , shall Eternally torment , and gnaw upon them ; and , for very Vexation , shall cause them to cry out , What Fools were we , for short Pleasures of Time , to run into these Everlasting Pains ? What Madness did possess us , for small Profits of the World , to lose the Enjoyments of all the Happiness of Heaven ? What Distraction did seize us to come to this filthy , loathsom Dungeon ! to this dark and dismal Prison , for the fading Honours of a short and Transitory Life ? Cursed Caitiffs that we are , that did prefer the good Things of our corrupt Flesh , before the things that were really good for Body or for Soul ! Miserable Hell-hounds ( for so now we are , and must for ever be ) to keep our Sins , and lose our Souls ; to gratify our Lusts , and for them to be cast out from the comfortable Presence of the blessed Lord ! To sell Heaven for a Merrybout ! to come short of Eternal Joys , for an Ale-bench Song , and there to drink and swill , like Hogs at a Trough , and now to lie in tormenting Flames , and cannot obtain one Drop of Water , ( tho' a River would not be enough ) to cool our Tongues . But the Saints in Abraham's ( or rather in their Saviour's ) Bosom , shall have a quiet , sedate , and rejoicing Conscience in their own , that shall refresh and comfort them , that they did deny themselves , to save themselves , that they did venture or sustain the Loss of Life , to obtain Eternal Life : that they took joyfully the spoiling of their Goods , that they might have in Heaven a better and more enduring Substance . 10. From all irksom Weariness in Holy Exercises . While they are in the Bosom of the Church Militant , they are too often weary in doing their Duty , when they are not weary of doing of it ; and the better they do it , the more weary they are in doing of it : and if they are weary of it , it is because they do it no better . They are weary of a dull and lazy , slothful Heart ; they are weary of their unbelieving , hard and unaffected Heart ; they are weary of their distracting Thoughts , and wandring Minds , and roving Affections : But the more Life and Liveliness , the more activity and exercise of Faith , and Love , Desire and Delight , of Joy and Hope they perform them with , the less weary they are of them : Much labour seemeth light , long time seemeth short , and the greatest Pains are pleasant to them : and in so doing , they find the Spirit is willing when the Flesh is weak . The Damned , in the Bowels of Hell , and in the Devil's Bosom , are weary of their Torments , of their Pain and Punishment ; such a Bosom is no Place of Love or Rest ; and the more they are embraced in the Devil's Arms , the more uneasy still they are , and wish that he could hug them into nothing ; and Lamenting , say , Have our Bosom Sins brought us to such an uneasy Bosom ? Have our embraced Sins brought us to the Embracements of such cruel and merciless Tormentors ? We never hug'd our Sins so much , but the Devil huggeth us as close . We never kept our Sins so fast , but the Devil will keep us now as long . We are weary , we are weary of this Place and Pain ; more weary than we were of Prayers , and Sermons , and Sabbaths upon Earth ; we were weary of them , and Death freed us from that Weariness ; but now we are weary of these Pains , which we were weary in praying against , and never must be freed from them . But when the Soul is carried into Heaven , it shall be no more weary of the Praise , Delight and Love it shall be imployed in for ever : and tho' it shall not rest Day or Night , saying , Holy , Holy , Holy Lord God Almighty , yet it shall find sweet and pleasant Rest , both Night and Day , in sounding unwearied Hallelujahs to the Lord , in the Saviour's Bosom . Take some Corollaries from what hath been said . 1. Let go your Bosom Sins , as you would have your Souls carried into Abraham's Bosom . Make no Sin your Bosom Friend : neither hide it in your Bosom . 1. by indulging and cherishing of it , as a Mother the Child in her Bosom : beware of that Sin , which all other Sins are Servants to . 2. By defending and pleading for it . 3. By withstanding the Reproofs that are given to you ▪ for it . 4. By pleasing your self in thinking of it . 5. By not confessing of it to God , who knows the most secret Things in your Bosom . 2. Let no Bosom Friend draw you to sin ; not the Wife , or Husband of your Bosom , or any as dear to you as your own Soul , lest when you are carried from them by Death , you be not carried by Angels into Abraham's Bosom . 3. Let Christ have a Room in your Bosom now , that you might be received into his Bosom hereafter . Christ should lie nearest your Heart : He that is in the Bosom of the Father , is most worthy of the chiefest and choicest Room in your Heart . Say and do as the Spouse , Cant. 1. 13. A Bundle of Myrrh is my Well beloved unto me , he shall lie all Night betwixt my Breasts : Some say Myrrh betwixt the Breasts is an excellent Cordial : Christ in our Bosom is a reviving Cordial , for it is a Pledge that we hereafter shall be in his . 4. When the Souls that shall not be carried up to Heaven , shall be dragged down to Hell , they shall have the Recompence of all their Wickedness pour'd into their Bosom , and of all their Reproaches , wherewith they have reproached the Lord. God now saith , That then he will not keep Silence , but will recompence into their Bosom , and will measure their former Works into their Bosom . 5. Whatsoever Soul would be carried up to Abraham's Bosom , must be laborious in Religion while he is here . He must neither hide his Sins nor his Hand in his Bosom , not the one from parting from it , nor the other from working with it . The slothful Man that hideth his Hands in his Bosom , and will not so much as bring it to his Mouth again , must starve , because he will neither work nor eat : And he that hideth his Sin in his Bosom , and will not so much as bring it to his Mouth Penitently , and with Brokenness of Heart , to confess his Sin , shall be damned for his Sin. Angels will carry no Idle , Slothful Souls to Heaven : Abraham's Bosom is no Place for Loiterers : It is those that Fight , and Run , and Wrestle , and Overcome , that shall have Repose and Rest in Abraham's Bosom : For , The Kingdom of Heaven suffereth Violence , and the Violent take it by Force . III. Observation , A gracious Soul separated from the Body , is presently carried by Angels into a State of Happiness in Heaven . At Death it is not annihilated , nor doth it sleep with the Body , neither doth it stay in any other supposed Place , but is instantly on its Journey to Glory , and immediately passeth into the Celestial Paradise . The sure Word of God doth assure us of this : and if we believe the one , we must grant the other , since it is so express and full in the asserting of this Doctrine , that is so comfortable to sanctified and prepared Souls . Designing Brevity in this , I shall only alledge a few Texts that do confirm it : Luke 23. 43. Jesus said unto him , Verily , I say unto thee , to day shalt thou be with me in Paradise . Where note ▪ 1. The Asserter . Jesus said unto him ( the penitent dying Thief . ) 2. The Manner of his Assertion . Verily , I say unto thee : A Word of Asseveration commonly used by Christ , in Matters of great , undoubted Certainty and Moment . 3. The Thing Asserted . To Day shalt thou be with me in Paradise . Where observe , 1. The Place spoken of : That is , Paradise ; that is , the Third Heaven , where God doth manifest his Glorious Presence . Thus Paul , speaking of a Man caught up to the Third Heaven , presently subjoins , He was caught up into Paradise : by Two Words intending one and the same Place : 2 Cor. 12. 2 , 4. 2. Who should be in that Place of Paradise : Thou that art now a dying Man. Thou , that is , thy Soul ; for of his Body it could not be understood . 3. With whom the penitent Thief should be in Paradise : With Christ . Thou that art with me on the Cross , shalt be with me in Heaven . 4. When his Soul should be with him in Heaven : To day . To day thou shalt die , and to day thou shalt have Eternal Life : To day thou shalt expire on the Cross , and to day thou shalt have a Crown of Glory in the Highest Heavens . The different Pointing of the Words , corrupting the Sense , is such a bold Attempt , that should it be admitted in other Places , as the Opposers of the Soul 's immediate passing into Glory , sawcily do in this , it would be such a mangling of the Scripture , that we should be at a Loss to know the Meaning of many plain Texts . What need had Christ to speak the Words thus ; Verily I say unto thee to day ? Did not he know Christ then spake to him ? Did not he hear him ? And did he hear him that Day , and could not he tell that Christ spake to him that day , except Christ added , to Day I say unto thee ? What need Christ add his asserting Verily , to these Words , I say unto thee to day ? Could not the Thief trust his own Ears , that he then heard Christ say to him , except Christ add , Verily , I do as●ure thee that it is to day that I say this to thee ? Which is greater Ground of Support and Comfort to a dying Penitent , to acquaint him , I say unto thee to Day , thou shalt be with me in Paradise ; but I do not tell thee when , nor how many Thousand Years hence , this shall be thy Happiness ; or thus , Verily I say to thee , to day , this very Day , thou shalt be with me in Paradise ? It is but a Dream , that the Soul shall sleep when a Man dies . A Second Text is , 2 Cor. 5. 6. Therefore we are always confident , knowing that whilst we are at home in the Body , we are absent from the Lord , Ver. 8. We are confident , I say , and willing rather to be absent from the Body , and to be present with the Lord. Here note : 1. While the Soul is in the Body , we are in our Earthly Home . 2. While the Soul is in its Earthly Home , it is absent from its true Home , which is in Heaven , from the Vision and Fruition of God in Glory . 3. When the Soul doth leave its Earthly Home , it goeth to its Heavenly Home : for when it is absent from the Body , it shall be present with the Lord , in the Glorious Enjoyment of him to all Eternity . 4. The Opposition of these Two is immediate . To be present in the Body is to be absent from the Lord : To be absent from the Body , is to be present with the Lord. 5. The Confidence of the Apostle that there is such a Glorious State , which is the reason of our Willingness to leave the Body , that from thenceforth we might be with the Lord in Heaven . Deny the Souls immediate passing to God in Glory , and you take away the Reason of the Choice , rather to be absent from the Body , than to be present in it . The Third Text is , Phil. 1. 23. For I am in a Straight betwixt two ; having a desire to depart , and to be with Christ , which is far better . Note , 1. The Apostle's Straight . Two things were before him , to live or die , Reasons swaying him sometimes to the one ▪ sometimes to the other : For the Good of God's Church , it would be better for him to live than die , Ver. 22. For his own Advantage , it would be better for him to die than to live , Ver. 21. This was his Straight . 2. His own Inclination , and vehement Desire , in respect to himself , that he would chuse rather to depart , than to continue upon Earth . 3. The Reason of his Desire and Wilingness to depart , that he may be with Christ : But there would be no Reason in this Reason , if by departing , he should be nothing the sooner with Christ . 4. The Preference of one State before the other , or the comparing of the one with the other : It is better to die and be with Christ . There is an excellent Gradation in the Text : It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , far better . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , far better by much . But if a Believer die , and the Soul is not the sooner with Christ , than if he had lived longer , it would not have been better but worse , for while the Apostle lived he had himself much Communion with God , but if he departed , and not with Christ , he had none . While he lived he was useful and profitable to the Church on Earth , but after his Departure he could not . While he lived he did glorify God on Earth ; but if he departed , and went not to Christ , he could not glorify him , neither on Earth , nor in Heaven . While he lived , he knew God , and loved him , and delighted in him , and was sensible of God's Love to him ; but if he departed and went not to Christ , he was capable of none of these ; and so still it was worse , far worse , far worse by much , to depart than live . This might be largely improved by way of use , which I hope you will practically use in all your Ways , though I cannot stay to speak , what ye should , and I hope you will do , if you keep in Remembrance , that a pious separated Soul is presently on his Journey to the highest Heavens , and who shall be his Convoy thither : Which was my first Design in chusing this Text , to entertain your thinking Minds upon this Occasion . IV. Observation , The Holy Angels of God are the Bearers that carry the separated Souls of Believers into Heaven . Men take care for the Bearers of the Body , when dead : God takes care for the Bearers of the Soul , when departed . Men are Bearers that carry the Body to the Grave : Angels are the Bearers that carry the Soul to Glory . Men mourning follow the Corpse to the House appointed for all the Living : Angels triumphing go along with the Soul to the Mansions prepared for all the Believing . The Ministration of Angels , for the Good of Believers , is asserted in general , in Heb. 1. 14. Are they not all ministring Spirits , sent forth to minister for them , who shall be Heirs of Salvation ? Where may be noted , 1. The Nature of Angels : They are Spirits , intellectual , immaterial , immortal and active Creatures ; the noblest and most refined Part of God's Creation : more excellent than Man ; yet Servants to Christ their Lord. 2. Their Office : They are Ministring Spirits . 3. Their Number : All of them are so , if there be Degrees and Orders among them , all and every one of them , from the highest to the lowest are God's Servants , waiting and attending upon him , to go and come as he appoints , for the Good of the People of God , whose Fellow-servants they own themselves to be , Rev. 19. 10. and 22. 9. 4. Their Commission : Being sent before they go , they must have their Warrant from God , before they move ; Psal . 103. 20. Bless the Lord , ye his Angels , that excell in Strength , that do his Commandment , hearkening to the Voice of his Word : tho' they have Power to Act , yet they must not , nor do they stir , without a Command from God. 5. Their Execution : They are sent , and then they Minister ; They hearken to the Voice of his Word , and then they do his Commands . 6. The Object of their Ministration , or the Persons they are charged with : Such as shall be Heirs of Salvation . Angel is a Word not so much to signify their Nature as their Office , that is to say , they are Messengers , to go at the Command of their Sovereign Lord , upon his Errands from Heaven to Earth , and back again from Earth to Heaven ; Gen. 28. 12. And he dreamed , and behold a Ladder set upon the Earth , and the Top of it reached to Heaven , and behold , the Angels of God ascending and descending on it . The Ministration of Angels in the Behalf of those that shall be Heirs of Salvation from their Birth to their Death , ( yea , and sometimes before their Conception ) is copiously treated of in Scripture , but from their Death to their Passage to Heaven , and afterwards , is more sparingly mentioned ; but one Saying of Christ ( as this concerning the Poor Man's Soul ) is sufficient Evidence of their conveying of them from the Place where they die , to the Place where they shall live for ever . It will be needful , to more clear Procedings about the Angels conveying the Souls of Believers , from their Death , to the Place and State of Happiness , to premise some Propositions ; which are , 1. That God by his absolute Power is able to do those things , which in the ordinary course of Providence , he maketh use of second Causes , to accomplish and bring to pass . What he doth by Means , he can do without any Means ; he hath tied us to the use of Means , which he himself is not obliged , thro' any need of them , to make use of . So by his Power he supported Moses and Elias Forty Days , without Eating or Drinking ; yet in the ordinary Way of God's Appointment , that we might live , we must both Eat and Drink . Therefore when we speak of the Conveyance of Souls , by the Ministration of Angels , to Abraham's Bosom , it is not to be thought , that he could not do it without them tho' he doth it by them . 2. The Good Pleasure of God is the highest and most satisfying Reason , why he that could safe-guard Souls to Heaven , by his own Almighty Power , will have them conveyed thither by the Ministry of his Holy Angels . To the Querist , that seeks for Reasons in the most sublime Mysteries of Religion ( as Election , Special Redemption , Effectual Vocation , &c. ) why one , and not another , is an Instance of God's Grace ; the Answer , That it is God's good Pleasure , is , and ought to be satisfactory ; Mat. 11. 25 , 26. Eph. 1. 5 , 11. and this good Pleasure of God is extended to the Armies of Heaven , as well as to the Inhabitants of the Earth , Dan. 4. 35. 3. God's good Pleasure , in his Government of Angels and Men , is made known , not only in his Word , but also by the Events of his Providence : In our present Case , Christ relates it as a Matter of Fact done by the Angels , that they did carry the Soul of Lazarus into Abraham's Bosom . Now we know , what Holy Angels do , is God's Pleasure they should do ; for they do nothing but what doth please him . That Angels should convey his Soul to Heaven , was God's good Pleasure . 4. As it is God's good Pleasure to give the Kingdom , not to Men , as Men ; but as believing , sanctified Men ; and so to every one that is such , to one , as well as another : So it is the good Pleasure of God , that his Holy Angels should convey Souls to this Kingdom , not as Souls , but as believing , sanctified Souls ; and so every Soul that is such , one as well as another . It might be thought by some , that from this Particular Instance , of Angels carrying Lazarus his Soul to Heaven , an universal Conclusion cannot be gathered , that they thus Minister to all other godly separared Souls . But what may be spoken of one Individual , under this Reduplication ( as such ) of any Kind , may be spoken of every Individual of the same Kind . As this individual Person ( Peter ) as a Man , is a rational Creature : Therefore , every one , that is a Man , is a rational Creature . By which , here I mean the same with Animal Rationale , in Distinction on from Angels , it being nothing to my purpose to debate , whether they may be called Rational , as well as Intellectual Creatures . So this individual Person ( Abraham ) was Justified , not as a Man , but as a believing Man : Therefore every Man that is a believing Man , is Justified ; and thus the Apostle draws an Universal concerning all Believers , from what was written in the particular Case of Abraham , as , a Believer ; For from a Particular , as such , the Consequence is good to all and every one that is such . Which Axiom is commonly allowed . In the Matter before us , it is certain , Holy Angels did not carry Lazarus his Soul to Heaven , as a Soul ; for then they should carry all Souls thither : But as it was an Holy Soul ; and if a Soul as Holy , shall by Angels be conducted to Glory ; then every Soul that is Holy , shall be so conveyed also . 5. Angels conveying Holy separated Souls to Heaven , doth not detract any thing from the Glory of God ; but doth rather make it the more manifest , and is subservient thereunto . For , Christ is their only Saviour , Angels their Carriers . Christ is their Commander herein , they his Servants to do it . Christ by Angels brings Souls to possess that Happiness , which so many Angels fell from . Christ , as Mediator , is exalted above those Noble Creatures . Christ manifests his constant Love to , and Care of the Souls of all Believers , till he puts them into the actual Possession of what he hath purchased for them : Christ came himself from Heaven to procure it , and sends his Angels from Heaven to fetch them to it : And this will be made more manifest , by considering the useful Service of the Ministration of Angels , in conveying Holy Souls into his Presence . 1. The Holy Angels are the Guides of separated Souls , in their Journey to Heaven . It is a long Journey from a dying Bed on Earth , to the Heaven of Heavens : The one being distant from the other , some Millions of Miles , and a Way the Soul never went before , and to it , an unbeaten Path ; it stands in need of a Guide , to direct it in its Way , which is well known unto the Angels , that have so often gone to and fro , from the one to the other . Many Passengers in a Ship , from hence to the East Indies , thro' the vast and wide Ocean , will need a Pilot to steer their Course , or else might never arrive to their intended and desired Harbour : So the Soul that is to pass through the vast Regions of the fluid Air , in a longer Voyage , ( in respect of Distance ) will need some to conduct it , that it might not miss its Way . It may be , it goes out of the Body , not knowing whither it is going , and how then should it know its Way ? Therefore God that hath sent his Angels to direct and prosper the Way of his Servants on a Journey from one Place to another upon Earth , ( Gen. 24. 7 , 40. ) will much more send his Angels to direct their Souls , in their Travel from Earth to Heaven . 2. Angels are sent to be the Guard of separated sanctified Souls . They are to pass through the Devils Territories , who is the Prince of the Power of the Air , Eph. 2. 2 , 3. where are numerous and powerful unclean Spirits , which are Principalities and Powers , and Spiritual Wickednesses in high Places , Eph. 6. 12. These would intercept the Holy Soul , in its Journey Home to Heaven ; but Holy Angels are its Guard to conduct it through the Hosts of Devils , and protect it as it passeth along . This hath been the frequent Ministration of Angels for the Safety of God's People from their Enemies in this Life : As when Jacob was to meet his Brother Esau , who did resolve to kill him ; Gen. 32. 1 , 2. Jacob went on his Way , and the Angel of God met him , and he said , this is God's Hosts ; and he called the Name of the Place , Mahaniam , i.e. Two Hosts , or Two Camps ; the one to go before , the other behind him , or one on the one side , and the other on the other , to keep him safe from Danger every way . If God send his Angels to guard his Servants in this Life , when in Danger of their Enemies , will he not much more to defend their separated Souls in their Passage to Heaven , when they are to pass through the Air , where Devils do swarm ? especially if these Things be considered : First , When the Host of Devils that the Soul is to pass through , is far more numerous , than Esau's Company against Jacob. Secondly , When Devils are more implacable against the separated Soul , than Esau was against Jacob ; for he was reconciled to him ; but Devils never will to Holy Souls . Thirdly , When Devils are more Powerful to act against the separated Soul on its way , than Esau and all his Company were against Jacob , when he was on his Way . Fourthly , When the Danger at the most , that God's People are in from Wicked Men , is the Life of the Body , but without doubt , such is the Malice of Devils against holy Souls separated from their Bodies on their way to Heaven , that if not defended , they would seize them , to keep them from Eternal Happiness in Heaven . Fifthly , When this is the Last Season they shall ever have to make any Attempt upon the Holy separated Soul , which when once entered into Heaven's Gates , shall be assaulted no more for Ever . Tho' the War with Devils , in some Respects , might be over as soon as the Soul is separated from the Body , that it shall be no longer managed by the same Subtilties , alluring Temptations , Fleshly Enticements , evil Suggestions , sensible objective Snares ; yet I conceive , in other Respects , the War is not ended , till the Soul is safely arrived in Heaven , but is carried on in a different Manner , to what it was in the Body : When in the Body , he assaulted the Soul not by Violence , but Persuasion ; out of the Body , he knows it will be in vain to assault by Persuasion , therefore on its Way would seize it by Violence , did not God , by his Angels , powerfully preserve it . For as Pharaoh and his Host pursued the Children of Israel , when they had escaped out of Egypt to the Red Sea , where God opened the Waters to Israel to pass thro' , and shut them upon Pharaoh ; so Devils will persue the Soul to the Gates of Heaven , till God open to the Soul , and shut them against the Soul's Pursuers . For as there are Principalities and Powers of Hell , that way-lay the separated Soul ; so the Principalities and Powers of Heaven are ready to secure it . And if the Devil contended with the Archangel , and the Archangel with the Devil , about the Body of Moses , why should we think there is no War , betwixt the Principalities of Heaven and Hell , about the Soul on its Way to Heaven , or that the Soul is not active in resisting the violent Assaults of Devils , in Conjunction with the Holy Angels ? 3. God's Love to , and Care of his People is manifested in the Ministration of Angels , in that they are charged to be their Keepers in all their Ways , Psal . 91. 11 , 12. Now the Way of Believers is Two-fold , and they are to keep them in both , or else they do not keep them in all . 1. In the Way of their commanded Duty , in this Life . 2. In the Way to their promised Reward , and they are in this Way immediately after Death , till they enter into Heaven . Is it likely God should charge his Angels with them , to keep them from Dangers , while they keep in the way of Duty , and give them a discharge from keeping them on their way to their Reward ? especially when they are in Danger of Devils , not only in the way of their Duty ; but also ( passing thro' their Territories ) on their Way to their Reward , passing from Earth to Heaven . Do not the Angels of the Lord encamp round about them that fear him , to deliver them ? Psal . 34. 7. Do not separated Souls , on their Passage , fear God with an holy , reverential Fear , as well as when they were in their Bodies , and much more , and so have still the Qualification of such as are the Objects of Angels Ministration ? Do they now encamp round about them on every side , to deliver them from Danger , while they are liable thereunto , and will they decamp from them on every side , to deliver them no more , tho' surrounded with Dangers after Death , till their Souls enter into Heaven ? Especially when their dearest Friends that take care of the Burial of the Body , can be no help to the separated Soul , in its Travel to Heaven . Their Friends and Relations that ministred to them when sick , and on their dying Beds , till the Moment they gave up the Ghost , from that Instant have no more that they can do unto , or for their Souls ; no , not so much as by their Prayers for them : And will Angels then forsake them also , and afford them no more Help on their way to Heaven , than their Friends , whom they have left behind can do ? 4. Holy Angels promote and rejoice at the Conversion of God's Elect , because then they have a Right and Title to Heaven , Luke 15. 7 , 10. And will they not be as careful of their compleat Salvation , in watching over them till they are put into the actual Possession of their Mansions in Heaven ? 5. Christ will use the Ministration of Angels , for the Salvation of all the Elect , as to their Bodies , as well as their Souls united to them , at his second Coming , and will they neglect the Conveying of the separated Soul , while the Body till then , is left behind ? Angels shall be Christ's Servants then , 1. In gathering together all the Elect , Mat. 24. 31. 2. In separating between the Righteous and the Wicked , and severing the one from the other , Mat. 13. 49. 3. In catching them up to meet the Lord in the Air , 1 Thes . 4. 17. All the Elect that shall then be raised , and found alive , shall be caught up as in the Arms of Angels , to such a Meeting with their Saviour , as after it shall be no parting ; for they shall be with the Lord for ever . Use I. Terrour . Learn hence , the woful Case of every impenitent Soul , as soon as separated from the Body : Every finally-unbelieving Sinner's dying Day , will be a doleful , dreadful , dismal Day : His expiring Moment will be the Beginning of such Horror as the Soul was never in before ; because that very Moment it shall be seized by Devils , that stand waiting for it , and shall lay hold on it , as ravening Wolves , as roaring Lions , as enraged Tygers , leap upon their Prey . Luke 12. 20. God said unto him , thou Fool , this Night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they ( that is , Devils ) shall demand thy Soul of thee . The word signifies to require ones own , which is his due ; with Vehemency to call for it , and to demand it from one , tho' unwilling to give it ; yea , as it were , by Force and Violence to wrest it from another , as owing to him . This Fool sinned all Day , and died at Night : He served the Devil all Day , and at Night the Devils came to reckon with him , to pay him his Wages : he took care where to lay his Goods , and the Devils took care where to lodge his Soul at Night ; he reckoned of many Years , but he had but that Day ; he was for taking of his Ease , but the Devil took him and put him into Little ease ; yea , carried him to a Place where he could have no Ease , nor Rest to all Eternity : he was for his Cups , and Company , and Mirth in both ; but at Night he had such a bitter Cup , and frightful Company , that spoiled his Mirth and turned it into Mourning . If one Devil , in some frightful visible Shape , should appear to you in the deep and silent Night , what Terrour would the sight thereof fill you with ? Would not such Fear and Trembling come upon you , as would make all your Bones to shake , and make the Hair of your Head stand up , when your Heart and Courage would so fail you , that you your self would be ready to fall down ? as when the Discipes saw Christ walking on the Sea , they were troubled , Saying , it is a Spirit ; and they cried out for fear . Oh then , what Horror will the Sinful Soul be filled with , next Moment after Death ! Oh , What Fear ! What Trembling ! What Amazement shall possess it ! How may we imagine , with what direful Shriekings it will cry out and say , Who are all these ? What Black-Guard is this ? What is all this Host I am fallen into , and am surrounded with ? I never saw such a sight as this : I have often been in wicked Company , but I never fell into such Company as this . Oh! ye greedy Devils ! Ye furious Furies ! Ye hasty unclean Spirits ! What means your Rage ? Whither do ye hurry me ? Whither will ye carry me ? Carry thee ! First , as Jaylors we will carry thee as our Prisoner to the Seat of Judgment , to be Tried ; and being there condemned , next , as Executioners , we will carry thee to the Place of Punishment . Oh! My woful Case ! Oh! My remediless Misery ! Oh! My hopeless State ! Are these the Devils I did please ? Are these they I did so daily serve , so readily yield unto ? They could not in my Body have forced me to Sin ; but now , just out of the Body , they do , they do , oh , what shall I do ? they do force me to the Place of Torment to suffer for my Sin. Wo is me ! Is there no Hope ? Alas for me ! Is there none to help ? Is there no escaping out of these Hands , I am so suddenly fallen into ? Oh , that Death had killed me , as it hath my Body , from whence now I am turned out ! Oh , that I were without Life and Sense , as now my Body is ! My earthly Friends are mourning , weeping , and groaning , over my Breathless ▪ Carcass ; and these Hellish Fiends are rejoicing that I am come from those to them . My Friends are mourning because they have lost me ; and these tormenting Devils are glad that they have found me : Men on Earth are not in such haste to carry my Body to the Grave , as these Devils are to carry me to Hell. Oh , Cursed Caitiff that I am ! What Difference hath one Hour made ? What a miserable deceived Wretch was I , when in the Body , and how convinced of my Self-deceiving Flattery , as soon as separated from my Body ? When in the Body , I did think all would be well , as soon as cut of the Body , I am sure , woe is me , all will be woe . When in the Body I was amongst my Friends , as soon as out of the Body , I am amongst mine Enemies . When in the Body , I did dream of being Happy ; as soon as out of the Body , I saw it was but a Dream . When in the Body , I did hope , and till I parted from my Body , I would not I did not part from my Hope , that I should be carried into Heaven ; but as soon as I parted from my Body , I parted from my Hope , and my Hope from me ; for these infernal Spirits are carrying me to Hell , and I cannot , fain I would , but cannot any longer hope for Heaven . When in the Body , the Devil and Sin did blind mine Eyes , that I could not see the sandy Foundation , on which I built my Expectation of Happiness in the Highest Heavens ; but as soon as Death and Friends had closed the Eyes of my Body , then the Eyes of my Mind were opened , to see all my Building on that rotten Foundation is gone to Ruine , and I am going in this Company to the Lowest Hell. Such-like bitter Cries , such self-lamenting Groans , we may conceive the separated sinful Soul to utter , as it is on its way in the Company of Devils to the Place of Outer-darkness ; where there shall be Weeping and Wailing for Ever . Yet if we consider the Circumstances that will farther aggravate the Sorrow of the Soul , in its Journey to the Lake of Brimstone , arising from the Company of unclean Spirits , that are dragging it along to the Place of Torment , which the distressed unsanctified Soul shall be apprehensive and sensible of , it will pass our Thoughts to conceive , and our Words to express how great its Horror will be , and what Fear and Trembling it will be filled with , when it shall find these Carriers of it to Hell , to be , 1. Exceeding Powerful and Strong , that the seized Soul is not able so to resist as to rescue it self out of their Hands . Their Strength is signified by their Names , being called Principalities and Powers , Eph. 6. 12. and known by the Effects which they have done , in such as have been possessed ; as we read of one , Mar. 5. 3 , 4. That no Man could bind him , no not with Chains ; because that he had been often bound with Fetters and Chains , and the Chains had been plucked asunder by him , and the Fetters broken in pieces : Neither could any Man tame him . How then will this add to the Misery of the Soul seized by them , when , tho' it struggle , it cannot get free ; tho' it strive , it is to no purpose ; tho' it resist , it cannot prevail ? O Miserable Wretch that I am ! when I was in the Body , I should have resisted their Temptations , and might ; now I would their Power , but cannot . I should have withstood their enticing Persuasions , but did not , I could , but would not ; now I would withstand their Force and Violence , but I cannot , fain I wou'd , but woe is me , I cannot : I must along with these dragging Devils ; I would not , but I must , for they are stronger than I. 2. This will aggravate the Evil of his Passage , in that the Company of Devils is so Numerous : A Legion of unclean Spirits possessed one Man's Body , Mar. 5. 9. and will not a Legion of them be as ready to seize one Soul ? Which , when the separated Soul perceives , enquires , Why so many ? Why so many to one ? Why so many so strong , to one so weak ? Are all of one Mind ? Are ye all agreed to hurry me to Hell ? Is there not one amongst you all will stand my Friend ? Not one to take my Part , to be on my Side ? Alas for me ! Tho' they are many , they are as one . How strange is this ! that a Legion of Devils should be so unanimous in my Ruine , that all are called by one Name , as if many were one ! As the Devil that possessed a Man , being asked , what is thy Name ? he answered , saying , My Name is Legion , for we are many . Never was a poor Debter on Earth , carried to Prison by the Joint-consent and One-will of many Serjeants ; as I poor Debter , am carried to the Prison and Dungeon of Hell , by the Joint-consent and One-will of many Devils . 3. This will aggravate the Sorrow , the Soul in its Passage to its long and doleful Home will be filled with , That these Carriers are so swift and active in their Motion : which will increase the Horror of the Soul in its way , upon these Accounts : First , Because by flight it cannot escape from them . When we cannot resist an Enemy by the Strength of our Arm , yet we may escape by the Swiftness of our Feet : When we cannot get the Victory by Fighting , we might prevent our Captivity by Running . But this will give no Relief to the separated sinful Soul , because evil Spirits are such agile , swift , and active Creatures , that move so fast , that the Soul cannot be more speedy than they : Tho' Holy Angels , as they are stronger , so they are swifter than Apostate Spirits , being more able , ready and speedy to protect and defend us , than Fallen Angels are to hurt and destroy us ; and therefore the Good are said to have Wings , ( which , as I remember , is not spoken of the Bad ) ; yet these Infernal Spirits are so much speedier in their Motion , than the Soul , that it can have no Hope of preventing their transporting of it from the dying Bed , to its Lodging in the Flames of Hell. Secondly , Because by them it will be brought so soon to the Place of Torment . Men on Earth sin so much , swear so fast , and run in the Ways of Wickedness , as tho' they could not get to Hell sure enough , nor soon enough : But when they have done sinning upon Earth , and are on their Way to their Eternal Miserable State , they will think Devils put them on too fast , and carry them with too much speed ▪ to that Place where their Entertainment will be so bad . We may imagine the separated Soul , in the Devil's Arms , to lament it self , saying What! Is my Journey like to be so short , when my Journey 's End will be so bad ? Am I going whither I would not , and yet do these Carriers make such haste ? must I thus be posted to such grievous Torments , whence I shall never be delivered ? Tho' the Way be so uncomfortable ; yet the Place will be so much more , when I come thither ; therefore let me move more slowly to it : Tho' I have an Hell within me , on my way to Hell ; yet , O that it might be a Thousand Years before I enter into it ! but I wish in vain ; for this swift Motion will quickly bring me to it . 4. The Insultings of the Devils over their Prisoner , will aggravate its Misery on the Way to Hell ; when , as they carry it along , shall reproach it to this purpose , Here is the Fool we took captive at our Pleasure ! Here is the Soul that had no more Wit than to stop his Ears to the Calls of Mercy , to the Offers of Grace , to the Tenders of a Saviour , to the Commands of God : God called him to repent , but he would not ; God commanded him to believe , but he did not : We persuaded him to sin , and he did ; we enticed him , and he consented ; we suggested , and he yielded . We have him , we have him ; away with him , away with him ; he is condemned , make haste , away with him to the Place of Execution : We led him with a String , we drew him with a single Thread , when in the Body , whither we listed , but now we have him in Chains , to drag him to the Place whither he is unwilling to go . Come along . Oh , not so fast ! Come along , make speed . Oh! not so swift , I shall be there too soon ! Too soon ! thou art expected , thou art waited for , make haste and come away . 5. Moreover , the Merciless Nature of the Devils , will add to the Amazement of the Soul in his Passage to the Place where it shall find no Mercy . As the Damn'd in Hell cry out for Mercy , for a small Measure of Mercy , as may be in a Drop of Water , and no Mercy shall be shewn to them : so the separated Soul on its Way thither , tho' it cry to its Transporters for the least Favour , shall find none . Might not we suppose it to cry out and say , What! Will nothing serve you but my Ruine ! will nothing please you but my Damnation ! Will nothing satisfy you , but that I be made as miserable as your selves ! have Pity upon me , if ye have any Pity in you , have Pity upon me ! All I have , I would give , that I may find some Mercy from you . Thou silly Soul ! Thou hast nothing left to offer unto us , to spare thee , or to shew any Kindness to thee , that we should let thee go : Death hath stripped thee of all , and thou art fallen naked into our Hands : But it was thy self and not thy Money we desired : Thy Friends have got thy Money , and did let thee go , but we have gotten thee , and will not let thee go . Oh miserable Soul that I am ! Did I serve you so constantly , so heartily , so chearfully , when in my Body ; and do ye serve me so cruelly , so unkindly , so unmercifully , as soon as I am separated from my Body ! Is there none to whom I might look for a little Mercy ? Is there none in whom I might hope for help and Succour , in this distressed Case that I am in ? Let me turn mine Eyes every way , if I may see any hope of Help , when this Company I am fallen into , will afford me none . First , If I look back to those my Friends , that loved me dearly , that ministred to me constantly , Night and Day , while I was with them ; that parted with me with weeping Eyes , with wringing Hands , with sorrowful Hearts , cannot they relieve me ? Cannot they give Assistance to me ? When I was with them , they did Comfort me ; when I was Sick , they gave me Cordials ; when I was in Pain , they did turn me , hoping I might have Ease ; when I was afraid to Die , they spake Words of Comfort to me . But now , Woe is me ! being separated from my Body , I am out of their reach , I am past their Help , I am no more capable of receiving , nor they of affording any Benefit unto me . They are in Time , I am entred into Eternity ; they are in one World , I am now in another , and there is no Converse I can have with them , and there is no Kindness they can shew to me . Besides , they might be ignorant of my Case , they might not know what Company I am fallen into , nor what is the way that I am going : Nay , they might be deceived , thinking I am travelling to Heaven ; when , alas ! I find I am posting to Hell : Supposing the Holy Angels of God are carrying me to Glory ; and therefore say , Our Loss is his Gain : While we are left in Trouble , he is going to his Eternal Rest : and so they do not so much as pity my Case ; and tho' they are weeping over my dead Body , yet they do not Mourn because of the Misery that I am in , when they imagine I am on the Way to Happiness , tho' I find , I know , I am sure I am on the Road that leadeth to Eternal Darkness . Secondly , Tho' these Devils of Hell that seized me , are merciless Devils , yet the God of Heaven is a merciful God , may I look up to him , and cry , Most Merciful Lord , behold my Misery , behold my deep Distress ; behold me , if ever , now behold me and have Compassion on me ! See whither this Troop , this Host of Internal Spirits are carrying me ; Stop them , oh ! stop them in their Way ! or , if they will , and must to Hell , let not me go with them : Rescue , O rescue me out of their Hands , while on the Way ; for if I enter thro' the Gates of Hell , and they be shut upon me , there will be no coming back for Ever : no Hope , no Help for Ever . But alas ! Woe is me ! I call in vain , I Cry in vain , my Petition is in vain : Devils now can tell me , and Conscience now doth tell me , it is too late , and as they do tell me , so I find that now it is too late , if I had begged sooner , I might have speeded better : Mercy once , yea often begged of me , and I would not accept of Mercy : now I beg , and cry , and call for Mercy , and the God of Mercy doth deny me Mercy . Mercy hath done with me , and Patience hath done with me , and Grace will have no more to do with me ; but Wrath will , and Vengeance will , and Justice hath and will have to do with me for Ever ; God is now inexorable , his Wrath is now implacable , his Anger against me , is never to be appeas'd . The Adversaries have haled me to the Judge , the Judge hath delivered me to these Officers , that have their Commission from him to cast me into Prison , to which I am now on my way ; from which I shall never return , till I shall pay the uttermost Farthing , which will never be . The Merciful God hath sealed their Warrant to apprehend me , and they have served it upon me , and to carry me to the Place of Execution , and I am with them upon my Way unto it , without all Hope of Reprieve , or Pardon . Thirdly , May I not with better hope look unto Christ , that he that is the Way to Heaven might pity me , and stop me in my Way to Hell. It was he that came down from the highest Heaven , to prevent Sinners going down to the lowest Hell. It was he that was Taken , Arraigned , Accused , Condemned and Crucified , that Sinners might be released , discharged , and acquitted from the Guilt and Punishment of Sin. It was he that delivered Men that were possessed with Devils , rebuked them and cast them out , and freed them from their Power . O that Christ would Pity me ! O that he would have Mercy on me ! O that he would shew some Bowels of Compassion to me , now , even now , before I am actually lodged in the Flames of Hell ! But this Cry , Poor Wretch that I am ! this calling also is in vain ; for he did not die to save Finally-impenitent Sinners , and cursed I was such an one : He did not design to save such Souls that left their Bodies , Unbelieving and Unsanctified ; and yet I did so , cursed Caitiff ! I did so . He would have stopped me in my Course and Way of Sin , but I would and did go forward ; and now he will not stop me on my Way to Hell , but I must go forwards . Fourthly , It will be much more vain for me , seized by these Evil Angels , to look to the Holy Angels of God for Succour and Relief : For they are Ministring Spirits for the Heirs of Salvation , but I am an Heir of Hell : They are his Servants to execute his Will against the Servants of Sin and Satan , and such an one I was , all the time of my Life of Trial : As they stood with flaming Swords , which turned every Way , to keep fallen Man from the Tree of Life , so they stand , as set by God , with Flaming Swords , turning every Way , to keep unsanctified Souls from entring any Way into Eternal Blessed Life . Nay , they are to gather out of his Kingdom such as work Iniquity , and to cast them into the Furnace of Fire . Fifthly , Still will it be in vain for me on my Way to Hell , to look to Holy Souls lodged in Heaven ; as it was for the Rich Man in Torments , to look to Abraham and Lazarus in Glory . My Friends ( when I and they did live on Earth ) did often reprove , exhort , and counsel me , did then pity me , and mourn over me , because they saw me walk in the Ways of Sin , and longed for my Conversion and turning unto God ; they died before me , and were carried by Angels into Abraham's Bosom , afterwards I also was separated from my Body , and Devils are carrying me to Eternal Torments , which they in Heaven do not know , or if they do , they are so far from pitying of me , that they rejoice in the Righteous Judgments of God upon all his implacable Enemies , how near soever they were related to them . If I then on my Passage to my doleful Home , am such a forsaken Soul , forsaken of God , forsaken of Christ , forsaken of all in Heaven and on Earth , and am surprized by this Host of Devils , there is no hope , the Way is bad , the End will be worse , without End : O forlorn ! forlorn ! What a forlorn Soul am I ! I and all my Friends are separated ; my Body and I am separated ; my Hopes and I am separated ; my Body is left to be Meat for Worms , and I am taken as a Prey to Devils ; my Body will be carried by Men to a cold Grave , and I am carrying by Devils to an hot Hell , exceeding hot , where my Pain will be extreme , intollerable , and eternal . Use II. Comfort . That Angels are the Convoy of the Soul on its Passage to Glory , administers Comfort to all those that are Heirs of Salvation . God hath not only prepared such things for us in Heaven , which Eye hath not seen nor Ear heard , nor can we now conceive how great and Glorious they are ; set forth by a Kingdom , a Crown , an Inheritance , Mansions in our Father's House , a Paradise , a City that hath Foundations , an House not made with Hands , a Weight of Glory , Incorruptible Treasures , &c. But hath also secured our Way unto them , by the Ministration of his Angels , who are to conduct our separated Souls to the actual Possession of them . I shall amplify this for our greater Delight and Joy in the Fore thoughts of it , by such Considerations that do by immediate and necessary Consequence flow from the Convoy of Angels receiving the Souls of Believers , at their Dissolution , wherever they die , and transporting them into the immediate glorious Presence of God in the Highest Heavens , where when once lodg'd they will be happy for ever . 1. The Excellency of their Company from Earth to Heaven . 2. Their Safety in their Passage from the one to the other . 3. Their Dignity before they are actually glorified in Heaven , 4. Their Celerity and speedy Motion , from and to such distant Places . 5. The Exultancies of Joy , both of the Transporters and the Passengers , at their Arrival at the Haven of Happiness . 1. The Excellency of the Company the gracious separated Soul is immediately received into , doth cause abundant Delight and Joy unto it . The Difference of the Company it had while in the Body , and hath as soon as out of the Body , doth presently shew it is got into another State , into a New World. It had often heard of the Heavenly Principalities and Powers , but they never appeared unto it before . Angels are such glorious Creatures , that in this mortal State , we could not without Fear , Amazement and Trembling bear their appearing unto us . But when the Gracious Soul is out of the Body , the Presence , Company , and Vision of Glorious Angels shall transport it with Joy , and fill it with great Delight . Tho' we cannot tell the Names of Angels that shall be sent to convey our Souls to Heaven ( there being but one Proper Name in Sacred Scripture attributed to a Created Angel , viz. Gabriel , Dan. 8. 16. and 9. 21. Luke 1. 19 , 26. which signifieth a strong Man of God , and might be a common Name to any Angel sent by God upon any special Message , for every one is a strong Man of God ) yet the Titles and Properties ascribed to them all , are sufficient Grounds of Satisfaction to us , whoever of them shall be commissioned by God , to Conduct us to the blessed State above . Twice we read of an Archangel , 1 Thes . 4. 16. Jude V. 9. which is Michael , signifying , who as God , or who is equal to God ; to be understood of Christ , the Son of God , the only uncreated Angel , for it pleased God to send his Son as his Messenger to declare to Men his Holy Will , and is often , in Scripture , called an Angel , and he is that Archangel , who is the Head of all Principalities and Powers , Col. 2. 20. and all the other are his Servants and Attendants . How much the separated Soul ( being then made perfect in Holiness ) will be delighted with the Sight and Knowledge of this new Company , sent to convey it to Glory , we might apprehend by Titles given to them , setting forth the excellency of them . 1. This Convoy sent for it , are Holy Ones : In Holiness they were at first created , and their Holiness they still retain , persevering in it , Dan. 4. 13. 17. and often called , Holy Angels , Mat. 8. 28. and 25. 31. 2. They are Men of God , assuming the Shape of Men , when sent to Men by God , Judg. 13. 6 , 9. 3. They are Sons of God , having still the Likeness of God , in which they were at first produced , Job . 1. 6. 4. They are stiled Gods ; not that God that is Jehovah , but such Gods as are called Elohim , Psal . 8. 5. comp . Psal . 97. 7. 5. They are God's Host , Gen. 32. 2. by these God doth protect his People . 6. They are twice called Seraphims , because of their burning Zeal for God's Glory , in executing of his Commands , Isa . 6. 2 , 6. 7. They are called Cherubims , Thrones , Dominions , Principalities and Powers , implying their Vigour , Dignity , Government under God , over Things and Persons in this World , and the Right they have to the Government they take upon them . Who can tell the Greetings , the Salutations betwixt these Glorious Angels and the Gracious Soul , at their first Meeting , after its Separation from the Body ? All Hail , O Blessed Soul ! Hast thou fought a good Fight ? We are come to carry thee in Triumph . Hast thou run thy Race ? We are appointed to fetch thee to thy incorruptible Crown . Hast thou finished thy Course ? We are sent to conduct thee to thy Eternal Rest . The Soul might be conceived to reply , what Joy am I filled with at this your Salutation ! O ye Holy Ones , how glad am I to see you ? ye Men of God , ye Sons of God , how do I rejoice to meet you ? Are the Gods , the Host of God , come to guard me on my way to Glory ? Are these Seraphims flaming with Zeal for God , burning in Love to me , come to take me newly separated from my Body , to convey me to my Mansion in my Father's House ? Are these Cherubims , Thrones , Dominions , Principalities and Powers come to defend me from the Principalities and Powers of Hell , and from the Spiritual Wickednesses in high Places , through whose Territories I am to pass , unto the Place and Happiness purchased , promised and prepared for me ? O how glad am I of your Company in this long Journey I am to go ! How am I rejoiced I shall have your Conduct in this Way I never went before ? And Blessed , for ever Blessed be my God , that hath sent his Angels to be my Guide and Guard. I must Praise him , I must Praise him before I get to Heaven , who hath sent such a glorious Train to lead me to it : This is the Host of that God that I did love , and serve , and Trust and hope in : This is the Army of that God of Heaven , to whom I committed my self , and resigned my self , when I was parting with my Body on my dying Bed : He hath not forgot me , nor his Promises that he made unto me : when my Father , my Mother , and all my Friends forsook me , because they could go no further with me , he hath sent his Angels to take me up . O the Difference betwixt the Company that I have lest , and this which I have found ! In the Body I was in Company with sinful Men , which were my Grief ; out of the Body I am in Company with Holy Angels , which is my Joy. In the Body I did converse with imperfect Saints ; now out of the Body , with pure , spotless Angels . In the Body I was with mourning Friends ; out of the Body , with triumphing Angels . In the Body I was with weak , tho' loving Relations , that would have helped me , but they could not ; out of the Body I am with these Angels that both can and will. In the Body , on my dying Bed , I was with a few that watched with me Night and Day , till I had made them almost weary ; but now , out of the Body , I have many Holy ones sent from Heaven , to watch me on my way unto that Place , where they and I never shall be weary . O Blessed Company ! O Blessed change of Company ! I never was on such a Journey before ; I never was in such Company on any Journey before ; I never found such Pleasure in any Way I went , in any Company I was ever in before ; and sure the Place I am going to , I shall find to be such , as I was never in before . Come , put on . II. The Safety of the separated Soul by the Convoy of Angels , will increase its Joy on its Way to Glory . It shall be presently freed from all Fears of Danger . In the Body it was not without its Fears : Fears from without and within ; from above and below : many Fears it was filled with . 1. From a Tempting Devil , that on his dying Bed endeavoured to disturb his Peace , suggesting evil Thoughts , representing the Evil of his Sin , multiplying and magnifying them by the Aggravations that did accompany them . 2. From In-dwelling Sin ; there being the Remains of Sin abiding in his heart . I fear what this hard , unbelieving Heart will expose me to . 3. From the Imperfection and Weakness of his Grace . I fear I do not love God ; I fear God loves not me ; I fear I am not sincere ; I am afraid all my Duties have been done in Hypocrisy , and that I have not walked before God with an Upright Heart . 4. From approaching Death . Possest with Fear about the Pains and Pangs of Death , how to bear them , and go thro' them ; about his readiness and preparedness for Death ; about his Meetness for a Participation of the Inheritance of the Saints in Light. 5. And therefore from the Want of his Evidences of his Title to Heaven , and Assurance of Salvation : For which Cause the departing Soul was filled with trembling , perceiving it could not continue much longer in the Body , and yet afraid to leave it , saying , what if I should be deceived ? What if I should make an Error in my Death about my Eternal State ? What if , while I am in the Body , I should suppose that I have the Truth of Grace , and when out of the Body find that I had none ? This makes me afraid to think of Heaven , least I should miss of it , or of Hell , least I should be doomed to it . But as soon as the Gracious Soul is separated from its Body , and beholds the Chariot and Horses which God hath sent for him , all his Doubts are immediately resolved , and all his Fears presently expelled , and the Clouds that intercepted the Light of God's Countenance from him , are forthwith scattered and dispersed . Now the Safety of the gracious separated Soul , and its Freedom from all Fears of Danger on its Travil to Heaven , by reason of this Angelical Convoy , will appear by these Circumstances , or rather Qualifications of the Messengers sent for it . First , Because the Soul is guarded with such powerful Angels . Evil Angels that will endeavour to way lay the Soul are strong and powerful Spirits ; but the Holy Angels that are to defend it on its way , are stronger and more powerful than they ; not only in themselves , compared with the other , but also because Evil Angels oppose the Soul in their own Strength , by meer Permission , without Assistance from God ; but Holy Angels act not only by that Power they are indued with from God , but also by Commission and Assistance from him ; and therefore when we read of any Fight and Conflict between the Bad and Holy Angels , the Good always overcame ; because Christ , who is that Michael , is the Lord General of the Heavenly Host , and they fight under his Banner , and he that is the Captain of our Salvation , is the Captain , Leader , and Commander in Chief of this Heavenly Army : Rev. 12. 7 , 8. And there was War in Heaven , Michael and his Angels fought against the Dragon , and the Dragon fought and his Angels , and prevailed not , neither was there Place sound any more in Heaven . 9. And the great Dragon was cast out , that old Serpent , called , the Devil and Satan , which deceiveth the whole World ; he was cast out into the Earth , and his Angels were cast out with him , Rev. 20. 1. I saw an Angel come down from Heaven , having the Key of the Bottomless Pit , and a great Chain in his Hand . 2. And he laid hold on the Dragon , that old Serpent , which is the Devil and Satan , and bound him a Thousand Years . 3. And cast him into the bottomless Pit , and set a Seal upon him , that he should deceive the Nations no more . Thus the Holy Angels are celebrated for their Power , being mighty Angels , 2 Thes . 1. 7. and do excel in Strength , Psal . 103. 20. Their Power , under God , is the Soul's Safety , on its Way from Earth to Heaven . Secondly , The Soul by this Convoy is safe , because conducted by such knowing Angels : Evil Angels , though they have lost all that Holiness they were at first created with , yet they retain great Measures of Knowledge , therefore we read of the Subtilty , of the Stratagems and Devices of the Devil ; yet the Holy Holy Angels are more knowing than they , for when Devils are cast out , the good Angels do always behold the Face of God in Heaven , Mat. 18. 10. So that God revealing his Will to them about any Matter , Message , or Person , they readily know , and as readily execute what he reveals to them to be his Will to be done by them . As to our present Purpose , by God's Revelation to them : 1. They know those that are sincerely Holy ; for they rejoice at their Conversion . 2. They know when any Believer is dissolved by Death , and when his Soul is separated from his Body ; else how should they know when to come for it ? 3. They know where any Believer dies , at home or abroad , on his Bed or in the Field , by Land or Sea ; else how should they know where to come for it ? 4. They know the Soul separated , which is the Soul of a sanctified Man , and which of one unholy ; else how should they know which to take , and which to leave ; which to carry to Heaven , and which to leave to Devils to be carried to Hell ; and here ( thro' Divine Revelation ) they never make any Mistake . 5. They know the Way from any part of this World , to the blessed World above , by their often coming and going , and never miss their Way . All which laid together , shews the Safety of Believers Souls , wherever they live , wherever they die , whoever they be , that there is no fear that they should not be found by the ministring Angels , or that finding them at Death , they should lose their Way to Heaven . So that the separated Soul at the first Appearance of Angels to it , will see the Love and Care of God concerning it , and with admiring Thoughts thereof , may say , hath God made known to you the Place where I did leave my Body , and the very Moment when I parted from it , and that I was sincere in Heart to God , and gave you charge to come and guide me in my Way , unto his Glorious Presence ; how chearfully will I go with you ? knowing that by your Power , under God , I shall not be seized by evil Spirits , and by your Skill I shall not lose my Way . Thirdly , The separated Soul , by Angels Ministration , is safe , because convoyed by such faithful Angels , that are always true to their Trust . If a Man be on a Journey in Company that is able to protect him , and skilful to direct him , yet if any in the Company be unfaithful , they may betray him ; but here can be no Danger , nor Ground of Fear in respect of this Convoy . 1. Else Holy Angels would not be faithful to God the Father , in betraying any one Soul chosen by him to Eternal Life . 2. Nor to God the Son , in losing any whom he hath redeemed and purchased by his most precious Blood. 3. Nor to the Holy Spirit of God , by dropping any by the Way , which by the special Operation of his powerful Grace , he hath prepared and made meet for Glory , and had given to them the Pledge and Earnest thereof . 4. Nor to the Soul committed to their Charge to bring to Heaven ; for wherein could greater Unfaithfulness to it be shewn , than in what concerns its Eternal State. 5. Nor to their own Office or Commission to them , without fail to conduct such an one to the Happiness of Heaven . Such Unfaithfulness is inconsistent with the Perfection and spotless Purity of Holy Angels , which being confirmed , cannot at any time fall into the least Error or Miscarriage , for then would they cease to be Holy Angels . What Joy then is this to the separated Soul , that hath such a Convoy sent for it , as shall not indanger it by Weakness or want of Power , by Ignorance or want of Skill in the Way , or by Unfaithfulness or want of Fidelity to their Trust : O how happy am I on my Way to Happiness ! How sure am I my Way will be prosperous ! How certain is it I shall get safely thither ! Fourthly , The gracious separated Soul will be safe , because transported by such zealous Angels , therefore called Seraphims , because they have a burning Zeal in executing all that God gives them a Charge to do . Devils are furious , envious and malicious , and are bent to destroy , devour and damn as many as they can , by watching , by walking to and fro throughout the Earth , by tempting , and at last by dragging Souls to Hell , when separated from their Bodies . The Holy Angels are more for God's Glory , the Interest of Christ , the Good of Souls , than Devils are against them , for I suppose the Holy Angels do more exceed in Goodness , than evil Angels , as bad as they are , are filled with Wickedness : For in Devils there is something Materially Good ( besides their Being ) tho' it may be Formally or Circumstantially Evil , as much of their Knowledge : but in Holy Angels there is nothing that is Materially or Circumstantially Evil. Therefore the Holy separated Soul received into the Company of Holy Angels , on its Way to Heaven , may delight it self and say , While in the Body , I was assaulted with Satans Temptations , Devils did endeavour to persuade me to sin ; but whatsoever Violence they may now assault me with , they shall no more with any Hopes entice me from my God , and the good Company I am in will defend me from them . What Zeal do these Holy ones shew in protecting of me ? What burning Love do I feel in their Embracements ? What Indignation and Anger do they discover , as I go along , against any evil Spirits appearing to endanger me ? What Assaults the Spiritual Wickednesses have made , my Convoy hath secured me from : when they did draw near , these did beat them back : they are repulsed ; and I , surrounded with these , go safely on . Fifthly , The gracious separated Soul will be safe , because defended by numerous Angels . Whether more Angels revolted than are confirmed , is not needful to enquire : sure we are , there are multitudes of Thousands that did never sin , but retain their Integrity , Dan. 7. 10. A thousand thousands ministred unto him , and ten thousand times ten thousands stood before him . Rev. 5. 11. And I beheld , and I heard the Voice of many Angels round about the Throne , and the Beasts and the Elders , and the Number of them was ten thousand times ten thousands , and thousands of thousands . So many that they are innumerable , Heb. 12. 22. How many Angels may be sent to convey one particular Soul , is more than I do know : But we may be sure of this , that a Guard of so many shall be employed , as is sufficient to protect it against all the Principalities and Powers of Hell ; so that the Soul might pass without fear of Danger , and say , This Number God hath sent , will see me safe in Heaven ; for every one of them is Mighty , Powerful , every one is Knowing and skilful in the Way , and every one is Faithful to his Trust , every one is Zealous for God's Glory in my Salvation , and mine Eyes being opened , I see there is more for me than against me . III. The Convoy of Angels shews us the Dignity and Honour that God puts upon the separated Soul. Lazarus was much despised , slighted and neglected , when Body and Soul remained united , and whatsoever Contempt his dead Body was exposed to , his separated Soul was honoured with the Company of Angels . Strange Change ! one while lying amongst the Dogs , and another while carried by Angels : It 's said , the Romans , after their Victories , in their Triumphs had their Charriots drawn sometimes with Elephants , sometimes with nimble-footed Jennets , sometimes with Pyde Horses ; and Amasis , King of Egypt , had his Chariot drawn with Four Kings , whom he had conquered . But the Soul of a Believer is carried in greater Triumph by Angels into Heaven . When the King asked Haman , what shall be done to the Man whom the King delighteth to Honour , he ( supposing it should be himself ) said , Let the Royal Apparel be brought , which the King useth to wear , and the Horse that the King rideth upon , and the Crown Royal which is set upon his Head , and let this Apparel and Horse be delivered to the Hand of one of the King 's most Noble Princes , that they may aray the Man withal , whom the King delighteth to Honour , and bring him on Horseback through the Street of the City , and proclaim before him , thus shall it be done to the Man whom the King delighteth to Honour , Esth . 6. 6 , to 12. Tho' we cannot see the Soul when it leaves the Body , nor the Guard of Angels standing ready to receive it , nor hear the Songs of Triumph as they pass along , yet we may conceive what is proclaimed ( if not verbally , yet really in the thing done ) in the Heavenly Host , as they pass through the Air , Thus shall it be done to the Soul , whom the King of Glory delighteth to Honour . We may also imagin how the Soul it self is transported with Joy , and beats its Part in those Triumphant Songs , and is revived more than Jacob's fainting Heart was , when his Sons told him all the Words of Joseph , and when he saw the Wagons which Joseph had sent to carry him , so when the Soul seeth the Chariots that God hath sent to carry it to Jesus , is comforted and filled with Admiration , saying , I have lived hitherto in a strange Land , where God did set me to be prepared for a State of Glory ▪ to be taught and instructed in Christ's School , by his appointed Ordinances , to be made meet to be a Partaker of the Inheritance of the Saints in Light : I have been a Pilgrim and a Sojourner in the lower World , where I dwelt in an Earthly Tabernacle and Cottage of Clay , where I looked for a City which hath Foundations , whose Maker and Builder is God ; and now my Father hath sent , lo , what Glorious Angels he hath sent to fetch me home , to possess the Mansion prepared for me in his own House , and stately Palace in the highest Heavens : I am going to a better Country than ever yet I was in : I am on my Way to my Eternal Blessed Home , and with what Honour am I conducted thither ? For The Noblest of God's Creatures are sent by him to fetch me to his Glorious Presence , to the Place of Light , and Life , and Love. The Courtiers of Heaven , are my Attendants thither . These Favourites of the great King are come to lead me to his Palace , and to introduce me ( under Christ ) into his Presence . These Morning Stars are to go before me ( which make me to rejoice with exceeding great Joy ) these are to go before me to guide me to the Place where Jesus is ( not lying in a Manger , but ) sitting on his Throne at the Right Hand of the Majesty on high . These that are to God , what Gentlemen of the Bed chamber are , to Earthly Kings are come down to fetch me up . Never had an ( unbelieving ) Earthly King such a Life-guard as this ; nor such Attendants to wait upon him or to minister to him : All his Lords and Nobles and Captains , are far inferior to these Angels , and it is the great God's good Pleasure , that it should be done thus , to all the Souls whom he delighteth to honour . IV. The Celerity and speedy Passage of the separated Soul , from Earth to Heaven , is evidenced by its being carried by Angels from the one Place to the other : Tho' the Distance from this Earth to the highest Heaven , is conceived to be Millions of Miles , and a further Voyage than from any part in this lower World , to another most remote , in point of Distance ; yet the Passage is not so long , in respect of time , tho' the Way be long between the Term from which , and the Term to which the Soul is carried ; yet it is not long the Soul is passing through the intermediate Distance , because it is helped by the spedy Motion of the Angels ; which , that we may the better conceive , let us consider , 1. The Motion of Angels from Heaven to Earth , and back again , cannot be but through the Intermediate Distance of the one from the other : For the Continuity of Angels Motion is not to be taken only from the Continuity of the Duration ( while they move ) but also from the Continuity of the Space through which they remove . 2. The Motion of Angels from such distant Extreams as Heaven and Earth , cannot be properly and strictly an instantaneous Motion . When an Angel is actually in Heaven , the Term from which , it is only potentially on Earth , the Term to which : Now if an Angel could move in one indivisible instant , from one to the other , it would be in Heaven and on Earth at the same Instant , and so in the same Moment it would be actually in both the extream Terms , when he was only actually in the one , and potentially in the other , which is to say , he is actually in one , and not in the other in the same Moment , and yet in the same Moment he is in both , which is a Contradiction . 3. Angels being Spirits , and not corporeal Substances , are not hindered in their Motion by those things that Bodies are : Bodies move more slowly or more swiftly , according as the Medium is , as they move swifter in the Air than in the Water , because the Air being more thin and subtile doth not so much resist the Mover , as the Water that is more dense and gross , must needs do : also because one Body cannot be penetrated by another , as a Man cannot go thro' a Door , when it is shut , the one must hinder the other in its Motion : But Angels , being Spirits , cannot be retarded in their Motion , by the Solidity or Thickness of Doors or Walls , to hinder them from coming into a Prison , Castle or a Chamber where a Believer is a dying , for the receiving of his Soul : For though one body cannot be in the same particular Place where another Body is , because then there would be a Penetration of Dimensions ; yet Angels by Bodies are not excluded , because they are immaterial , as appears by a Legion of evil Spirits ( which is Six Thousand Five Hundred ) being in one Man : And tho' One Angel , because Finite , cannot be in Two distant Places at once , yet many Angels , because Immaterial , might be in One ( where ) or Place together at once ; and so their Motion not hindred by the Presence of Bodies , or the Presence one of another . 4. The Motion of the Angels is exceeding Swift ; and to express it , they are said to have Wings , and that they fly swiftly , more speedily than the Sun that moves Thousands of Miles in an Hour ; it might come near in resemblance to the Motion of the Eye , that can so quickly turn and look up to Heaven , or to Lightning , that runs in a little time , from one part of the Heavens to the other , and so comes nearest to an instantaneous Motion . But the Scripture , that is the surest Rule to judge by , doth teach us , that an Angel can come from Heaven to Earth , while a Man is making of his Prayer to God , Dan. 9. 20. While I was speaking and praying , and confessing my Sin , and the Sin of my People I●rael , and presenting my Supplication before the Lord my God , for the Holy Mountain of my God. 21. Yea , while I was speaking in Prayer , even the Man Gabriel , whom I had seen in the Vision at the Beginning , being caused to fly swiftly , touched me about the time of the Evening Oblation . 22. And he informed me , and talked with me , and said , ODaniel , I am now come forth to give thee Skill and Understanding . 23. At the Beginning of thy Supplication the Commandment came forth , and I am come to shew thee , for thou art greatly beloved . — Where we might observe , 1. The speedy Return that is sometimes made to Prayer ; while a Believer is praying , the Answer is made ; While the Prayer is going up , the Mercy is coming down . 2. The Angels stand ready before the Lord , waiting to be employed by him for the Good and Comfort of his People , at his Pleasure . 3. God doth but give the Word , and Angels doth obey : The Commandment , or the Word , came forth , and I am come . 4. Angels make Haste to execute God's Commands : Gabriel was caused to fly swiftly . 5. The Time of his coming was , while Daniel was praying : At the Beginning of his Prayer Gabriel was in Heaven , before the Ending of it , he was with Daniel . That the Soul is not long in its Journey to Heaven , is clear , from Christ's Word to the Thief on the Cross , Luke , 23. 43. Verily I say unto thee , to Day shalt thou be with me in Paradise . The same Day he was on the Cross , he was in Heaven : The same Day he was Crucified , the same Day he was Glorified : And though the Day was far spent , yet that Day was his Soul in Heaven : The Soul may be carried from its Body to the Place of Glory , in a part of a Day . This is wonderful . How comfortable is this to a dying Believer ; who might , speaking to his weeping Friends about his Bed , say , What mean your Tears , your Sighs and Groans ? Why are ye cast down ? And why are your Hearts troubled ? Would you grieve thus if I were going a Voyage to the Indies , in Hopes of Gain , with a safe and strong Convoy ? Why I am going to a better Place , with a safer Convoy , for greater Gain , and tho' the Place be far off , I shall soon be there ; the same Day I go from you on Earth , being helped on my Way by swift and flying Angels , I shall go to Christ in Heaven . So soon ! O then how near will my separated Soul be to my Mansion above ! What! turned out of the Body , and received into Heaven the same Day ! Make what speed you can or will to interr the Body I shall leave with you , my Soul shall be carried by God's Holy Angels into Abraham's Bosom , before my Body can be carried by Men , and lodged in the Bosom of the Earth . And when the Soul is breathed out , and received into the Angels Arms , and perceives the swiftness of the Motion they carried it with , how greatly will it be delighted to think , tho' the Way be long , yet it will not be long before I shall be at my Journey 's End : O the haste ! the haste ! the speedy haste they do make to lodge me in my Saviour's Arms ! Methinks , they think it long till they shew me , what in Heaven is prepared for me ! Methinks , they are Holily Ambitious to help me forward , that I might see the State , and Place , and Company above , and how Glorious they all are ! O , how do they fly ! How do they fly ! How swiftly do they fly with me in their Arms , that they may lodge me in that Place of Rest and Joy , wherein they have for so long a Duration seen the Face of God , joyed in their Rest , and rested in their Joy , and are desirous to have me there , that I , with God , and Christ , and them , might Rest , and Joy to all Eternity . I am now out of hearing of the Clocks , and see not the artificial Dials , by which Men see hourly the Motion of the Sun , whereby they measure their Time , and on their Journeys know how many Miles an Hour they go over : If in an Hour to their Earthly Home , they travel , with the Help of Horses and Chariots , Eight or Ten Miles , what haste do they think they make ? How soon do they think they shall be at Home , received and entertained with Joy , with loving Embracements , by Friends waiting , looking , longing for their coming Home ? But their swiftest Pace to their Earthly Home , is slow to mine , to my Heavenly Home : It is , to mine , as the Crawling of a Snail , to the Motion of the Sun. God is looking for me , and Christ is looking for me , and the Blessed Inhabitants above are looking for me : Is the Cry in Heaven , Why is yonder Soul so long a coming ? When will it be here , that we might have a new Lodger in our Dwellings ? Angels were ordered to go for him , the Horses and the Chariots were sent to fetch him up : Why is his Chariot so long a coming ? Why tarry the Wheels of his Chariot ? The Soul on its Journey looking out of his Chariot , and up to Heaven , and seeing them out of the Windows of Heaven looking for him , and calling , come away , make haste and come to us , it replies . I hasten , I hasten , I come , behold I come quickly . V. The Angels being the Carriers , and the Soul the carried , it will be Matter of Joy to both , at their Arrival at the Port of Happiness ; both Angels the Transporters , and the Soul that is the Passenger , shall rejoice when landed at their intended Haven . As Mariners with their Passengers , sailing through tempestuous Seas , stormy Winds , and raging Waves , having escaped the Sands and Rocks , and Hands of Pyrates , and being come to their designed Harbour , are filled with Joy , and do shoot and shout , thereby giving out their Signs of Joy : So the Angels , and the Soul whom they have conveyed to the Gates of Heaven , do rejoice that their Voyage hath been so prosperous . 1. The Angels , that were the Carriers , do with Joy present the Soul to Christ , saying , O our Lord and King , thou gavest us Command to go and fetch this Soul to thee , and set it in Heaven , before thee , and lo here it is . Thou gavest us in Charge to conduct it in Safety to the Gates of thy Glorious Kingdom , and so we have . Thou didst enjoyn us to defend it from the Powers of Darkness , and all Hellish Principalities that might assault it by the Way , and we have brought it to thee through their Host , and here it is , we present it to thee , and to the Father , and the Holy Spirit . It is welcomed to the Kingdom by the Father , Son , and Holy Ghost . God the Father doth graciously entertain it , as we must speak in our Manner , to set forth this Joy , as if he said to this purpose , come thou blessed Soul , come in , behold the Kingdom , and the Glorious State that I did choose thee to : look and see what I prepared for thee before the Foundation of the World : All this Glory I did design for thee , from all Eternity to all Eternity . There were but a few , in Comparison of those I justly passed by , that I chose unto this Happiness , and it pleased me to make thee one of those few , thou wast involved in Sin and Guilt , thou wast wallowing in thy Blood , thou wast dead in Trespasses and Sins , as well as others : but it was my pleasure to ordain thee to be brought unto this Place and Paradise of Joy , which now thou dost behold , and which I sent my Angels to bring thee to : Come , welcom to my Glorious Palace ; come , enter in , and sit down with all this Happy Company , that before thee I have received hither . God the Son will also entertain it , saying , Come , O dear and precious Soul , I am Jesus thy Redeemer , I am Christ thy Saviour , I am he that went from Heaven to Earth , that thou and others might be brought from Earth to Heaven ; I am he that suffered that thou might'st be saved , that died that thou might'st live ; I am he that for thy sake did wear a Crown of Thorns , that thou for my sake might'st wear a Crown of Glory . Behold me , for I am he that was crucified for thee , that thou might'st be Glorified with me . Come , enter into thy Master's Joy , welcome to my Kingdom , welcome to my Presence ; come , enter into thy Master's Joy. God the Holy Ghost shall also Graciously receive it to his Glory , saying , ( as we may conceive ) Draw near , thou dear and precious Soul , draw near ; my Comforts shall delight thee more than Ever : Thou shalt be filled with my Joy more than ever . Thou wast born in Sin , but I caused thee to be born again , thou wast unclean , but I did wash thee in thy Saviour's Blood. Thou wast unfit for this Glorious Place and Company ; but I did prepare and make thee meet to be a Partaker of this Inheritance , with these Saints , in Light : The Image of God , by Sin , was raced out of thee ; But I did , with my own Finger , engrave it again upon thee : 〈◊〉 work in thee what Grace was found in thee : I did enable thee to pray , and hope , and wait for this Crown of Life , of Righteousness and Glory , which is now set upon thy Head : I did give thee the Pledge , and Earnest , and First-fruits of this Glory , which now thou art possessed of : I bid thee Welcome to thy Entrance into it . 2. The Soul that was brought by Angels , and thus entertained by the Father , Son , and Holy Ghost , at its first Arrival there , shall be filled and transported with unspeakable Joy ; when received in , and looking about , might be conceived to say , What Glorious Place is this ! what a Glorious Company is this ! But let me turn mine Eyes unto my Lord and Saviour Jesus Christ ! My Lord ! I did love thee before I ever saw thee : O how Glorious is my Lord ! This is he that redeemed me by his Blood : This is he who bought me with his Blood , who bought me with his Blood ; who when I was a Captive redeemed me , and bought me with his Blood. How low was he abased , how high is he exalted ! How much was he abused , how much is he now admired ! O , how did I long to see my Lord ! How desirous have I been to be with him , where he is , and so I am ; I was not , but now I am ! O how good is it to be here ! I never was in such a Place before : I never was in such Company before , except in my Passage to it : Here are such Glorious Sights I never saw , such harmonious Songs and Praises , as before I never heard . Is this the State I prayed for , and hoped , and waited for ! I heard much of it , before I came into it , but at my first Entrance , I see more , I enjoy more , I feel more than I did ever hear . O the Joy ! the Joy ! the Fulness of Joy that I am filled with ! O God my Father , I do Praise thee , I do Praise thee ; I will for ever Praise thee that it was thy Pleasure to choose me to it . O God my Lord Redeemer , I do Praise thee , I do Praise thee , I will for ever Praise thee , that thou didst so freely , so greatly Love me , with such a costly Love , as with the Price of thy Blood , to purchase this Possession for me , and me to be brought to this Possession , to be an Heir and Inheritor of such a Kingdom . O God the Holy Ghost , my Sanctifier , I Praise thee , I Praise thee , I will for ever Praise thee , that by thy Powerful changing of my Heart , bowing of my Will , renewing of my Nature , hast prepared me , that I might be and am received into this Glorious State. I am but newly entred in , and I must begin my joyful Praises ; and because this Happy State shall never end , my Praise shall never end . 3. The Holy Angels that are in Heaven shall with Joy receive the Soul that is brought by other Angels to the Gates thereof , as some of the Angels were ready to come for it ; so those that staid Above will be ready to set open the Gates for its Entrance ; for if they rejoiced when it was converted , much more will they when actually saved . 4. The Saints that were there before will , with Joy , welcome the New-comers ; for if Good Men on Earth are rejoiced when others are made Good , much more will saved Souls above rejoice , when others with them , are actually saved ; and as Abraham did Lazarus , receive them into their Bosoms . Use III. Exhortation . From the Ministration of Angels attending the Souls of Believers at their Dissolution , several Duties might be inferred , some of which are these : I. Give Thanks to God , and Praise him for his Love to , and Care of you that are his People : That he hath made it the Office of such Holy and Noble Spirits , to be your Attendants to minister unto you , for your Good : For if Children should be thankful to God for their good Parents , who have loved them , and took care of them in their Infancy , and provided Necessaries for them all along as they grew up , and Orphans for good and careful Guardians , and Pupils for good Tutors , and People for good Ministers , and Subjects for good Magistrates , and for all the Good that these have received from them , under God , as his Ministers to them for Good ; then we should also for the Good Angels , and for the Good God doth convey to us by them , as his Servants herein , while we live on Earth , in the Place of our Pilgrimage , Angels looking upon us , as Strangers in this World , do us many good Turns ; for it is not to be supposed , that these good Angels that are so careful of us , when we die , should do no Offices of Love to us , while we live ; especially , when Scripture sets forth more copiously , the Ministration of Angels for us in this Life , but more sparingly after Death . Tho' they do many things for us when we neither see them , nor know they are done by them , yet what the Scripture reveals , we might as confidently believe and hope for , as if we visibly saw it : They have been often used by God for his People's Good , in many Respects , ordinary and extraordinary . 1. To direct them in the Way wherein they were to go , about their Lawful Imployments , that they might not wander , Gen. 24. 7. and 32. 1. 2. To Watch them , to preserve them from Hurt and Danger , pitching their Camps about their Dwellings , Psal . 34. 7. and many a Night our Safety hath been more from the watchful Angels , than the Watchmen in the Streets ; for except the Lord keep the City , ( which he often doth by Angels ) the Watchmen waketh but in vain . 3. To be instrumental in healing them when they have been sick and diseased : We may owe more to Angels herein ( under God ) than to the Physicians , being more skilful than they ; and how far godly Physicians might be helped in prescribing their Medicines , by the secret , undiscernible Suggestions of knowing , holy Angels , is a thing seldom thought of , Joh. 5. 4. 4. To supply our outward Wants , when reduced to great Straits , 1 King. 19. 5 , 6 , 7. 5. To bear them in their Arms , and to support them by their Power , to keep them from pernicious falls : Who knows how often Angels have prevented their Falls from their Horses , when riding on their Journeys , Psal . 91. 11 , 12. 6. To enlarge their Liberty when they have been confined , and to deliver them out of Prisons , which they may be instrumental in more Ways than one , Acts 12. 7 , &c. 7. To comfort them in their Fears and Perplexities of Mind , Isay . 6. 5 , 6 , 7. Tho' some of these mentioned were extraordinary Cases , yet they are apparent Evidences of their invisible Services , and of their Ability and Readiness to serve God in ordinary , and extraordinary Cases , in which God at his Pleasure , may command them to help us , and we are sure they will obey . If for these ye should bless God , ought you not thankfully to acknowledge God's Love to , and Care of your Souls , when separated , in sending Angels to be their Convoy to Heaven ? 1. Because evil Spirits would be too strong for the Soul , without a Guard. 2. Because your dearest Friends , can no way help your separated Soul. 3. Because there are no other Second Causes that your separated Souls can be committed to , besides the Holy Angels . 4. Because it is your Comfort to have such good Company with you on your Way : Travelling alone is solitary in a shorter Journey : suitable Company is desirable . II. Learn your Engagement to Christ , for the Reconciliation he hath procured for you . 1. With God : By the Blood of his Cross , he hath purchased your Peace with him : Without this Peace made , God would have used the Ministration of Angels for your Destruction and Damnation , as he will by them cast the Ungodly into the Furnace of Fire , at the Second Coming of Christ ; but the Hostility betwixt God and Believers is taken away by Christ , and the Breach made up by his Blood , Col. 1. 20. 2. With Holy Angels : Betwixt Men and Devils Christ will make no Peace : War betwixt them is proclaimed , and shall be continued . Holy Angels that were confirmed , stood on God's Side , against Angels that apostatized , and Mankind that had revolted , and were ready to execute God's Judgments at his Pleasure , upon his Enemies , of which we have many Instances in Scripture . Wherefore that Angels are so ready to convey Believers Souls to Heaven , which is so great an Office of Love , must be attributed to Christ , who hath made such Holy Angels to be such great Friends to them , Eph. 1. 10. III. Learn what Duties are incumbent upon you , while you live , from this Ministration of Holy Angels to your Souls , when you die : as they have been God's Messengers to make known his Will , and publish his good Pleasure , to instruct and teach , to bring glad Tidings of a Saviour for lost Sinners , and to be Witnesses of Christ's Ascention into Heaven , and to declare his coming again , by audible Voice ; so they by their Example in taking the Care and Charge of Holy separated Souls , to conduct them to Heaven , teach us several Duties . 1. By their Love to Believers separated Souls , we should be excited to great Love to them . Love should be reciprocal , in loving them that love us : Should not we love the Angels in Heaven , who are so ready to help us up to Heaven ? Should we love every one on Earth , in whom we see the Holy Image and Likeness of God in smallest Measure , and should not we love these Holy Angels that are like to God in highest Degrees ? Should we love the Ministers of God , whose Preaching God hath made instrumental for our Conversion and Preparation for Heaven , and should we not love these Messengers of God , who are sent by him to fetch us to the Possession of our Mansions in Heaven ? Do we love the Company of good Men that travel with us upon Earth , as they are Guides and Guards unto us on our Way , and shall we not love these Holy Angels of God , that will be our Companions in our Journey to Heaven ? If we are to love such as are our Enemies in Life , surely we should love these that will be such Friends unto us after Death . 2. By their Condescention in the carrying the Soul of the meanest Believer to Heaven , we should learn Humility , and to condescend to Men of low Estates , for the Good and Welfare of their Souls . What meer Creatures are more Noble and Excellent than the Holy Angels in Heaven ? And what Believer , as to outward Circumstances , was poorer and more loathsom than Lazarus ? Was he not a Beggar that wanted Bread ? Was he not a Cripple , that could not go to , but was laid at the Rich Man's Gate ? Was he not only sore , but full of Sores , that a nice and squeamish Person would have disdained to look upon him , but much more to dress his Sores ? And yet the Angels of God did not disdain to carry this Poor Man's Soul into Abraham's Bosom ? Did they take him in their Arms , whom the Rich Man would not take and lay in any of his Out-houses ? Are any of the Sons of Men more Excellent , more Noble , more Knowing , and set higher in any Capacity above the Poorest and most Contemptible Believer upon Earth , than the Angels in Heaven ? and yet are they ready to minister to the Meanest , and shall any of us be so Great in our own Eyes , and look upon our selves in such a Magnifying Glass , as to refuse to help forward the Salvation of the Poorest Soul ? 3. Let the Ministration of Angels , in carrying Souls to Heaven , be a Pattern of our Obedience to God , all the Days of our Life on Earth . As they obey God in this , as in all things else , so let us write after their Copy , to do the Will of God , as by them in Heaven it is done : Tho' we cannot do it equally in Degrees , yet let it be our Holy Ambition to come as near to them as we can , in these Particulars : First , They do not stir to fetch a Soul to Heaven , without a Warrant from God ; they are sent before they Come : So let us see what Warrant we have from God for what we do , before we do it ; demanding of our selves , hath God commanded this ? Hath he spoke the Word ? Will the Holy Scripture , wherein God's Will and my Duty is revealed , bear me out , if I do this or that ? What a Multitude of Sins by this would be prevented ? Secondly , Angels come and carry believing Souls to Heaven , with greatest Alacrity and Cheerfulness : As they joy in their Conversion , so in carrying them to Eternal Salvation , if they be sent never so often , to fetch never so many , they never grudge their Labour , they have not the least Regret nor Repining , but the more they are sent for the more they are pleased and do rejoice . So we should serve the Lord with Gladness , and and come before his Presence with Singing , Psal . 100. 2. We should pray to him with Delight , hear from him and obey him with Cheerfulness , and Joy. Thirdly , Angels having a Charge to fetch a Believer's Soul , come speedily , without delay ; they make haste to receive it , that they may be present at the very Moment of its Separation : They never come too late . In like manner we should imitate their Obedience in ours , Psal . 119. 60. I made haste , and delayed not to keep thy Commandments . God commands you now to repent , but you put it off till hereafter : God enjoins you to Day , whiles it is called to Day , to hearken to his Voice ; but you stop your Ears to Day , and so you will to morrow , if you shall have the same hardness of Heart to Morrow , as you have to Day . Angels in conveying Souls do not so ; but when God gives the Word , they obey speedily and fly swiftly . Fourthly , Angels in carrying Souls to Heaven are Faithful in their Service in fetching as many as God sends them for , and no more , and the very same Souls and no other ; they never mistake one for another , and never drop or lose any by the Way committed to their Charge . We , in Imitation of them , should be faithful in doing what God commands to every Person , in what Capacity , Station and Relation we stand to them : to one as well as another , and not only to one , neglecting another , when each are equally committed to our Charge . Fifthly . Holy Angels serve God in this Ministration with persevering Constancy : They have been imployed in Transporting Souls for many Ages already past , innumerable Souls have been conveyed from this World to that above , and so they do still , as oft as Believers die , and so they will to the World's End , till all the Souls , ordained by God for Eternal Life , are lodged in the Heavens . To which Pattern we should conform our selves in our Obedience to God , persevering therein to our Lives End , Psal . 119. 112. I have inclined my Heart to perform thy Statutes always , even to the End. 4. Let the Care of Angels , in carrying Holy Souls to Heaven , make us careful of our own Souls , that they be such , and so qualified with special Grace , that they may be the Object of their Care , when they shall be separated from our Bodies , as you desire they , and not Devils , should have them , when out of the Body ; do you make it your great Concern , to have them Sanctified in the Body : For Holy Angels will not touch an unholy separated Soul , to defend it from the Devil 's seizing of it . If the Soul be unholy while you live , and leave the Body unholy when you die , it will be unfit for the Glorious Presence of God , for the Holy Place and Company Above , and it will not be in their Commission to carry it thither , neither will they do it . 5. Grieve not , nor offend the Holy Angels of God , as you expect and hope they should carry your Souls to Heaven when you die . Good and Evil Angels are your Spectators and Observers , when you might think little of it : When you do Evil , bad Angels rejoice , good Angels are offended : when you please God , Devils are displeased , but good Angels are delighted at it . Take heed in secret what you do , for there may be more Devils and Holy Angels with you , tho' not seen by you , than you are aware of . Be mindful how you behave your self in the Publick Ordinances , because of Angels , good and bad , for when you come to these , good and bad Angels come also ; the Devil to catch the Word from you , that you might not be saved , but that he might catch and carry your Soul at Death , to Hell : Good Angels to promote your Conversion now , that they may carry your Souls to Heaven hereafter . Because of these Holy Angels in the Assembly watch your Carriage , shall they see your Eyes rolling after sinful Objects ? Shall they see you sleeping under the Word , or in time of Prayer ? Will you so grieve those that you hope shall be imployed , in carrying your Soul to Heaven ? Blush more that Angels see you nodding in Duty , than that Men see you . IV. Tho' Angels shall be so careful of you , to carry your separated Soul to Heaven , yet be you careful , that you now carry nothing to them that is due to God ; neither your Prayers , nor any part of Religious Worship that properly belongs to God. Worshipping of Angels is offensive to God , and displeasing to them , and they refuse to accept it : Tho' you were upon your dying Bed , you may not pray to them to come and guard you , but you may pray to God that he would send them to defend you , and carry you to Glory ; as in another Case Manoah did , Judg. 13. 8. Manoah intreated the Lord and said , O my Lord , let the Man of God , which thou didst send , come again unto us . — 9. And God hearkened to the Voice of Manoah , and the Angel of God came again . — 16. The Angel said , If thou wilt offer a Burnt Offering , thou must offer it to the Lord. V. This is great Encouragement to dying Believers : When such an one perceives the approaching of Death , that he must get up and ride upon that Pale Horse that will carry him into the other World , he might say , Farewell , Dear Friends , Farewell ; I am going , my time is ended my Course is finished ; I shall be no more with you , and when my Soul is departed , there is no more that you can do for it : Weep not , neither be ye grieved , I have those that will take care of me , when ye cannot ; God will take Care of me , and Christ will take Care of me , and the Holy Angels of God will take Care of me : I have God's Promise for my Security , God's Power for my Protection , God's Angels for my Guard : The Angel of the Covenant will charge his Angels with me ; the Messenger of the Covenant will send his Messengers for me : The Surety of the Covenant hath undertaken , with God , for me , and for me with God , and I shall reap the benefit of his Suretiship , and the Blessings of the Covenant for Ever , when carried up into Heaven : Death will carry me into Eternity ; and Angels will carry me into a blessed Eternity of Life and Joy , with Christ in Glory . The Horsemen of Israel are a coming , the Chariot is making ready , and as Death hastens , so do they , and will certainly be here as soon as Death , if not before . Shall I be afraid of Death , or Devils , or Hell , when Angels will meet me at Death's Door , and carry me to Heaven's Gates , and others let me in to take up my Lodging in Abraham's Bosom ? This is Ground of support to a Believer on his dying Bed , when he must mount the Pale Horse of Death , which will carry him into another World , that God will charge his Angels to attend , and to be read to receive his separated Soul , and carry it into the State and Place of Eternal Happiness in the other World. This also might alleviate the Grief of surviving Friends , which often loads and burdens the Heart , because of the Departure of such , that while they lived , were their Comfort and Delight ; when they consider the joyful Company of the Holy Angels they have to convoy them to their Eternal Blessed Home , their joyful Entertainment there , their happy Rest , their holy Imployment , their inconceivable Joys in the immediate Presence of their Glorious God and Exalted Redemer , and the Eternal Spirit , and that all this shall be their Happiness to all Eternity . It is no blind Charity to conclude that the Soul of this deceased Friend , is safely arrived at Heaven , and hath his Mansion there , when those that knew him best , and conversed with him most , and had the longest Acquaintance to observe his Conversation , can , and do affirm , that his whole Life was very Exemplary , suitable to his Profession , and worthy of others Imitation . When I was at his Funeral , a grave , solid , and judicious Christian , said to me , I have known him from his Begining to his End , and think , that whatsoever migh be said of an Upright Man , might be said concerning him . He was very diligent in Redeeming his time , Improving it in the Duties of his particular and general Calling , cautious and watchful that he might not waste nor mispend the Hours of his Life , for tho' he had a considerable Estate , yet he was as laborious in his Station , as if he had not Bread to eat , till he had got it by his Hands ; not from a covetous Desire of Gain , which was manifest , in that the same Hands that worked for it , were as ready to give it , as the Necessities of others called for it : For to my Knowledge , he gave a considerable Allowance , for many Years , towards the Education of a poor Scholar , whom , when he heard preach , before he died , said to me , he thought his Money well bestowed , and was a Comfort to him that it had been so rightly placed , and that he saw such Fruits of what he had therein done . He was more than ordinarily ready to promote the Preaching of the Gospel amongst a People that , by reason of their low Circumstances , were not able to procure it ; one Instance I remember , when a Friend of mine did but mention the Case of such a People in the Country , tho' he did not ask him , yet before they parted , I saw him give several Pounds to be towards the Maintainance of a Preacher for that Year . Another special Friend of mine , of his intimate Acquaintance , told me since his Death , that once he desired some Assistance from him , for the Relief of a very fit Object of Charity , more than ordinary , for which purpose he readily ( beyond his Expectation ) gave many Pounds . After some considerable time intervening , the same Person , upon another extraordinary Occasion , renewed his Request for his Help , and he chearfully gave him upon that Account , as much as he did for the other . Whereupon my Friend told me , that such a Free-giver spoiled him for a Beggar for others ( as to him ) for after that , he could never prevail with himself to ask him any more , who was so easily prevailed with to give so liberally . He was an earnest desirer of the Welfare of the Souls of others , for I know that he hath often bought many Dozens of Books of several Subjects , and given them to Poor Persons and Families , asking nothing but that they would take them and diligently read them : Also if any desired him to transcribe out of his Short Hand into Long , any Sermon under which they were more than usually affected ( tho' he was fully imployed , yet ) he would take time from his sleep , and write it very fair and give them , being ready to promote the Interest of Souls , both by his Purse and Pains . He was a singular Pattern of Dutifulness to Parents ; being very tender and careful of his very aged Mother , both in respect to her Temporal and Spiritual State , liberally assisting her as to both ( for tho' she was left a Widow in good Worldly Circumstances , yet in her Old Age she enjoyed not that Plenty as before ) . For Temporals , she , by his Care wanted nothing ; in Spirituals he was as forward to afford his Help , for being Weak thro' Age , and difficult in hearing , could not attend ( as formerly ) upon Publick Ordinances , to supply the Want whereof , it was his constant Practice for many Years , every Lord's Day in the Evening , to go to her House , and laying his Face near her Ear , repeated the Sermons he had taken that Day , to her , and the rest in the Family . He was not short in his Relation , as a Brother to his Sisters , Two that by Providence were brought from higher to lower Circumstances in their outward State , he made comfortable Provisions for , one of which being discomposed in her Head , and not capable of caring for her self , he ( like a loving Brother ) was exceeding kind unto her , while he lived , and hath left them what will be a good Stay and Support unto them , now he is taken from his Mother and them . He never was a talkative Man , but the less he said , the more he did ; not like many , whose Tongues run faster in speaking Religiously , than their Feet in walking Holily : His Works did praise him more , to the Observers of what he did , than his Words did commend him to the Hearers of what he said ; tho' what he said was Savoury , and his Words were weighty , rather than many ; speaking but little tho' to good Purpose : And as he was sparing in his Words , when in Health , so he spake not much when sick and on his dying Bed : but told me , he had good Hopes of his Spiritual and Eternal State , and tho' he found Satan tempting to shake his Reliance on Christ , yet there he placed his only Trust and Dependance for Salvation , having consented to him , and accepted of him in all his Offices as offered in the Gospel . Concerning the last Sermon he heard , which was about Love-sickness to Christ , through the abundant Sense of Christ's Love to the Soul , he said , it was an excellent , comfortable Frame of Spirit , in such as have experience of it : and this I thought he said , from his own Experience , as having found and felt how comfortable it was . His Head being affected with his Distemper , and much inclined to Sleep , yet asked me to pray with him , saying , tho' I be drowsy , yet will I not sleep while you pray , but will join in the Prayers with you ; and when sick , kept waking in his Bed , during the time of Prayer , when many in Health , in Family and Congregation , are sleeping when they should be praying : and tho' he was so heavy , yet would not be satisfied , except the Duty were performed , and striving against his Sleep , that he might strive with God in Prayer , said afterwards , his Soul was refreshed , and was the better for it . Within the space of about Fifteen Days , he was well and dead , when Sickness did seize him , Death made haste to remove him ; but tho' Death prevented him of longer Time , he had prevented Death from hurrying him to Eternal Death , by his timely spiritual Birth and Conversion unto God , by his sound Repentance , and unfeigned Faith in Christ , which manifested it self by the Fruits thereof , thro' the whole Course of his Life , persevering therein to the End , and when God gave Commission to Death to make such haste to have his Body carried to the Grave , he gave Commission to his Angels to make as much speed to carry his Soul into Abrahams Bosom ; where it is in perfect Rest , and Love , and Joy ; and let us all prepare that our Remove by Death , might be from Earth to Heaven . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A36326-e680 Luk. 16. 25 Gen. 2. 7. Eccl. 12. 7. Use . Job 4. 19. Rom. 7. 17 ▪ 33. 24. Psal . 77. 7 , 8 , 9. Psal . 16. 11. Mat. 6. 25. Rev. 7. 16. Mar. 9. 44. Heb. 11. 25. Mat. 16. 26 Luke ▪ 15. 16. Luke 16. 24 , 25. Heb. 10. 34. Mat. 26. 41. Rev. 4. 8. Job 31. 33. Deut. 13. 6 , 8. Psal . 79. 12. Isa . 65. 6 , 7. Prov. 19. 24 Mat. 11. 12. Gen. 18. 10. Judg. 13. 3 , 4 , 5. Luke 1. 11 , 13 , to 18. Exod. 34. 28. 1 King. 19. 8. Rom. 4. 23 , 24. Exod. 14. 9 , 28 , 29. Jude V. 9. Job . 4. 14 , 15. Mat. 14. 26 Mar. 5. 9. Isay . 6. 2. 6. Luke 16. 24 , 25 . Psal . 49. 7 , 8. Mat. 5. 25 , 26. Gen. 3. 24. Mat. 13. 41 , 42. 1 Cor. 2. 9. Mat. 25. 34 Jam. 1. 12. Col. 1. 12. John 14. 2. 2 Cor. 5. 1. 2 Cor. 4. 17. Mat. 28. 2 , 3 , 4. Luke 1. 12. Gen. 3. 24. Col. 1. 16. 2 Cor. 11. 3. 2 Cor. 2. 11. Eph. 6. 11. Isay . 6. 2 , 6. Job 1. 7. 1 Pet. 5. 8. 2. King. 6. 16. 17. Gen. 45. 27. Isay . 6. 2. Dan. 9. 21. Psal . 127. 1 Isa . 37. 36. Act. 12. 23. Luke 2. 10 , 11. Act. 1. 10. 11. Mat. 6. 10. Psal . 119. 11. Heb. 3. 7 , 8. Mat. 13. 19 1 Cor. 11. 10. Rev. 22. 8 , 9. 
A39934	----	Grace and mercy to a sinner in a time of afflictions, or, The serious meditations of M. Tho. Ford of Rochester during the time of his imprisonment, before his execution, faithfully delivered from his own copie : together with his funeral sermon, preached by Mr. Wil. Sandbrook, P.M. Rochester / set forth for the strengthning of our faith in Jesus Christ ... ; published for the satisfaction of his friends ... by John Plasse. Ford, Thomas, d. 1656. This text is an enriched version of the TCP digital transcription A39934 of text R40949 in the English Short Title Catalog (Wing F1513). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 81 KB of XML-encoded text transcribed from 42 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A39934 Wing F1513 ESTC R40949 19537871 ocm 19537871 109059 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39934) Transcribed from: (Early English Books Online ; image set 109059) Images scanned from microfilm: (Early English books, 1641-1700 ; 1687:16) Grace and mercy to a sinner in a time of afflictions, or, The serious meditations of M. Tho. Ford of Rochester during the time of his imprisonment, before his execution, faithfully delivered from his own copie : together with his funeral sermon, preached by Mr. Wil. Sandbrook, P.M. Rochester / set forth for the strengthning of our faith in Jesus Christ ... ; published for the satisfaction of his friends ... by John Plasse. Ford, Thomas, d. 1656. Sandbrooke, William. Plasse, John. [4], 74 p. Printed by Joseph Moxon, for Francis Cossinett ..., London : 1657. Imperfect: tightly bound, with some loss of print. Reproduction of original in the British Library. eng Meditations. Funeral sermons. A39934 R40949 (Wing F1513). civilwar no Grace and mercy to a sinner, in a time of afflictions. Or The serious meditations of M. Tho. Ford of Rochester: during the time of his impri Ford, Thomas 1657 15062 274 0 0 0 0 0 182 F The rate of 182 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Grace and Mercy to a Sinner , in a Time of Afflictions . OR The serious Meditations of M. Tho. Ford of Rochester : During the time of his Imprisonment , before his Execution . Faithfully delivered from his own COPIE . Together with his Funeral Sermon , Preached by Mr Wil. Sandbrook . P. M. Rochester . Set forth for the strengthning of our Faith , in Jesus Christ ; and to arm our selves against Satan . Published for the satisfaction of his Friends , and conviction of his Enemies . By Iohn Plasse . LONDON . Printed by Ioseph Moxon , for Francis Cossinett , and sold at his shop in Tower street , at the sign of the golden Anchor at Minsin lane end . 1657. To the Reader . Courteous Reader , I Having the Original of this Coppy committed to my hands by the Author thereof , ( it being a grand part of his serious meditations , during the time of his imprisonment in Rochester ) was desired by many of the Inhabitants and others adjacent , to transcribe the same , that it might be committed to Presse , thereby to come to the publique view . The Peece it self is but small , yet full of many precious Truths : and altho penned by a Person statned with the guilt of the blood of his own Sister , yet in it thou shalt find so much of Gods glorious Countenance shining out upon him , ( after so long a time of Gods with-drawing ) which thou shalt find fully discovered in his last Speech , annexed to this Treatise ; that thou maiest conclude with me , doubtless he is now at rest in the arms of a faithful Redeemer . Iudge charitably , accept of it kindly , and walk thank fully with God for a● his mercies : These are the only desire of him , that is Margarets Rochester Ian. 26. 1656. Thine John Plasse . Several Notes and Observations , collected by me Tho. Ford , for the strengthning of my Faith in my Saviour , the Lord Iesus Christ , and fealing of the assurance of my everlasting salvation . Dedicated to any tender eye that will pardon the mistakes , and correct the Errors . My entrance by Prayer . MOst high and mighty Lord God , that didst create Man after thine own image ; but he fell from thee , and by his fall made himself despicable and most vile in thy eyes . O Lord we are in his loyns , and are corrupted in him , so that our original corruptions are enough to sink us into Hell , without any actual transgressions . But ever blessed be thy Name thou didst not leave us in this condition , but didst provide a Saviour the Lord Jesus Christ , to randsom us from the thraldom of sin and death , that whosoever beleeves in him should not perrish , but have everlasting life . Strengthen me O Lord the greatest of sinners , that I may by sure evidences from thy good spiri● working in me a lively faith , receive some crums of mercy from thy Table . Take away O Lord the hardness of my heart ▪ the blindness of my understanding , the deadness of my affections : Create in me O God a new heart , and renew a right spirit within me : Make me to hear joy and gladness : Rebuke the Tempter that hath been too strong for me ; and while I live here , let me live to thy glory ; and before I depart hence receive that blessed and comfortable sentence from thee , Thy sins are forgiven thee , And this I begg of thee for the sake of Jesus Christ my alone Saviour and Redeemer . Amen . Of God . He is glorious in his Essence , and glorious in his Persons . In his Essence , of an eternal being ▪ by himself , without beginning and without end , Iehovah , Elohim . He is glorious in his Persons , Father , Son , and Holy Spirit . The Father is glorious in his great work of Election . The Son is glorious in his great work of Redemption ▪ The Holy Ghost is glorious in his great work of Application . The Father is glorious in choosing the House . The Son is glorious in buying the House . The Holy Ghost is glorious in dweling in the House . To apply this to my self . Is God so full of glory and Majesty ? with what an awfulness and dreadfull reverence of his Majesty should I come before him to beg pardon for my sins ? for my sins that have been so sinfull beyond measure ? the whole course of my life hath been nothing else but a continual act of sin ; and to all my sins have added Murder , and that not of a stranger , but of my own Sister . Well , Where shall I rest for Comfort ▪ In the Father ? He is full of Majesty and Glory ; I cannot . But here must I rely , upon Jesus Christ my Redeemer ; that by true repentance for my sins , ( principally as they have been an offence against the Majesty and dishonour to his Name ) joyned by a lively Faith in Jesus Christ : Here must I cast Anchor , and upon this Rock must I be preserved from dispair of Gods mercies . But how shall I come to Christ , that I may find mercy ? 1. Come to him mourning and loathing thy self for thy long continuance in sin , and refusing of him : come with a broken and lamenting heart , for all thy sins ; but especially for thy sleighting of Christ , for the shedding of his blood , the renting of his bowels : and if thou canst not come as well as thou shouldst , yet come as well as thou canst come to him , and make thy moan of thy unbeleef and inability to come . 2. Come with this assured confidence , ●hat those that come unto him he will in to wise cast away ; and thou being come he will not cast thee away . Let us draw neer with full assurance of Faith , having ●ur hearts sprinkled from an evil Consci●nce , and our bodies washed with pure water . 3. Come gladly and willingly glorifying the grace of God but abasing thy ●elf . Come with gladness that thou shalt ●e brought and enter into the Kings pre●nce : receive not the grace of God as ● common thing , but thankfully , and with all thy heart : for the end why the Lord gives Christ to a man , is the glory ●f his Grace . If the Lord attain his end , he desires no more : For why should ●e when he hath his end ? The only way and means to obtain pardon from God the Father , by his ●on Jesus Christ , is set down briefly by S. Iohn thus : If we acknowledge our sins , he is faithfull and just , to forgive us our sins . Make therefore a diligent search of ●hy heart , by the Law of God : arraign thy self in thine own thoughts before God , Supposing this were the day o● reckoning ; rip up thy heart , and lay open all thy known sins without lesning them without excusing them , without hiding them , without taking upon thee to defend them : thus did David Psal : 51 ▪ 3. 4. thus did Ezra : 9. 6. and then go on to give Iudgement to thy self , I say Iudge thy self , that thou be not Iudged ▪ Thus did Daniel in the 9. and the 7 ▪ Thus did the Prodigall , Luke : the 15 21. One thing is very observable in the Prodigals return to his Father ; and that on the Fathers part : the Text saith ▪ His Father went and met him : intimating unto us the goodness and infinit● mercy of God in the Lord Jesus Christ to humble and penitent sinners ; that by hearty repentance come home unto him ▪ He is very ready and willing to meet them , to imbrace them in the arms of his mercy , to kill the fatted Calf , to provide delicates , heavenly delicates for his the bread of life , the food of immortality , ushered in with the most delightfull Musick , for there is joy in Heaven over one sinner that repenteth . ( That by the way . ) When thou hast judged thy self , then earnestly beg of God pardon for Christs sake , and never leave him off untill he give this blessed answer to thy Conscience , that thy sins are pardoned . The unjust Judge by reason of the importunity of the Widdow , granted her request ; how much more shall the just God grant the request of his , that pray day and night unto him ? Thus did David , Let thy good spirit lead me . &c. These things are necessary , if we would be saved : we must not be Cowards in a business of this nature , if we intend to win the field , but we must work our best endeavours , and still hold out wrestling with God , if we intend to win the Victory . Some Captives amongst men , are redeemed by price only , some by power without price ; but such is the lamentable captivity of all men , under sin and the severity of Gods Justice , that without the price of Christs blood , and the power of his spirit , there is no deliverance from sin and misery : the Lord Jesus Christ having paid the full and absolute price of our deliverance . Ioh 8. 32. Yet it is with us as with a company of Captives in prison ; our sins like strong chains holds us , Satan our Keeper will not let us go : the Prison doors through unbeleef are shut upon us , and thereby God and Christ are kept our from us : what power now can rescue us that are held fast unto such a power , even after the price is paid ? The spirit of God speaketh of a power in Christ , Thou hast destroyed thy self , but in me is thy help . As Christ hath redeemed us , so we must go unto him For strength and power , that we may make application of this Redemption to our selves that by his spirit we may find the fruits of it on our own souls : and here consists our comfort , that as Christ was abased to purchase redemption for us , so now he is exalted at the right hand of God the Father , to apply this redemption unto us . Four causes of mans misery , joyned with four acts of Christs power . Mans misery , 1. The ignorance of his own misery . 2. Security and unsenceableness of it . 3. Carnal confidence in their own duties . 4. Presumption or resting upon the mercy of God , by a Faith of their own forgeing . Christs Act , 1. Conviction of sin . 2. Compunction for sin . 3. Humiliation , or self-abasement . 4. Faith . These are the works of Christ on the soul . There must be an actual deliverance in man , wrought by the efficacy and power of the spirit of Christ , as well as a purchased deliverance wrought by the blood of Christ : therefore untill we can find the former wrought in us , we can lay no claim to the latter : until we can see sin in its own colours , with the several aggrevations thereof , and the wages of sin , which is eternal death , we cannot truly hate it , and not truly hating it , we cannot repent of it ; and not repenting of it , we cannot with a true faith lay hold on the Lord Jesus Christ . Shew me thy Faith without thy work , saith S. Iames ; and I will shew thee my Faith by my works . He that repents and beleeves shall be saved ; but he that beleeves not shall be damned . Thus you see where our rest and rock of comfort for salvation is : only in our Saviour the Lord Jesus Christ . You see the manner how we must come to Christ , so that we may be accepted : we must come loathing and abhorring our selves , out of our selves into Christ , come humbly , come willingly to Christ , as with all thy might and power , as to the only spring , fountain and head of comfort , of wisdom , of excellency ; come even as the Bride to the Bridegroom , as the members to the Head , as the branches to the Vine : and let thy confidence when thou comest , inwardly perswade thee , that Those who come to him , he will in no wise cast away , for we have his promise for it . Behold , saith our Saviour I stand at the dore and knock . &c. Let every beleeving Soul then say with Thomas , My Lord and my God . Objection may arise , Is God such a merciful God ? and is Iesus Christ so willing to imbrace us when we come unto him , and seek to him by those we 〈◊〉 which he hath appointed us in his Word ? ●hen what is the reason that he hears ●t the Prayers of his People , that they ●t up unto him to be delivered from sin , ●om some particular sin , which it may is more predominant than any other ; against hardness of heart ? It may be thou art not humbled e●ough in thy self ; thou dost not pray as ●ou oughtest to pray in Faith : or if thou ●st , God may for present not answer ●ee according to thy desire , for the try●● of thy Faith and Patience , to make ●ee the more earnest suitor unto him . ●oahs Dove returns not presently with 〈◊〉 Olive branch of Peace in his mouth : ●rayer sometimes that speeds well re●●rns not presently for want of compa●● enough to fetch away that abun●nce of mercy that God hath to give . the Lord ever gives them that ask in ●aith : their asking in mony or monies ●orth , God is long many times before ● gives , but pays them well for their ●aiting . Approve thy self to God in all thy ●aies , for he is an omniscient God : no ●atter what he world saith of thee : God is thy Spie , taking notice of all actions , and they are in print in Hea●● which that great spectator and Ju●● will open at the great day . Fear the●●fore to sin in secret , unless thou canst a dark hole to sin where God cannot thee . Have a care of playing the Ath●● in practice , although thou be not so thy profession ; to confesse there is God , yet by thy works to deny hi● even if it were possible to unthrone ●●●sus Christ : they that pluck the 〈◊〉 from his throne are as bad or as vile they that say there is no King . But that we may the better understa●● how sin is remitted by Christ , and him , Consider that in him there 〈◊〉 three things , that makes Sin exceed 〈◊〉 Sinfull 1 The Crime of Sin . 2 The Guilt of Sin . 3 The Stain and blot or pollution Sin . The Crimes by which God is offen●ed . The Guilt by which we are liable punishment . The blot or stain which the 〈◊〉 ●ommitted leaveth in the offender . These three are taken away by the ●erits of Christ . 1 The Crime is taken away by his Obedience . 2 The Guilt is removed by his suffer●ngs . 3 The blot stain and coruption is hid●en by his holiness , and the very being ●hereof , daily diminished by the ●trength power and working of his Spi●t . If thou wouldst be saved , this must be ●●y Plea : I Lord have most grieviously ●●ned against thee , even in my best per●rmances ; therefore I beseech thee for Christ his sake to pardon me : And not ●us , Behold this I have done , thus I have deserved , therefore I require thee ●f thy Iustice to reward me : for in the work of salvation all merrit and desert ●f our own is absolutely excluded . How sweetly and contentedly may ●at soul repose it selfe that hath a testi●ony of his salvation by Iesus Christ ●at God is reconciled unto him in Christ , notwithstanding his many and ●rievous sins the root of corruption every coruption that lyeth lurking in the heart of man . Now for the soul to feele such a change , such a regeneration wrought on the heart , after a true and serious repentance , and the embracements of a Saviour , the Lord Jesus in his arms ready to receive thee ; what a transcendent unspeakable comfort is that soul partaker of ! But that we may not flatter our selves with the bare flashes , and as it were , shaddows of comfort , taken from a wrong principle , let us consider , and that seriously , from whence our comforts do arise : Do they arise from an utter abhorring our selves by reason of our polution by nature ? For until we be wounded , what need can we find of a medicine ? Until we can find our selves heart-sick of sin , what need can we find to our selves of a Physician ? They that are whole need not a Physician , but they that are sick . Is Jesus Christ the chief desire of thy soul ? Art thou willing to part with any thing for him , that having found this treasure , canst thou presently hide it in thy heart ? Art thou willing to sell all that thou hast to purchase this Field , this Treasure , this Wisdom ? Is thy heart affected with the saving knowledge of Jesus Christ ? Dost thou eye Jesus Christ by faith ? Dost thou see fulness of satisfaction in the merits , death , and passion of Christ ? Dost thou feel by the power of Christ's spirit an application of all this to thy soul , that thou canst out of a setled assurance conclude these benefits and blessings belong to me ? Then my soul , let thy temporal condition be what it will , as for this life , yet raise up thy affections higher ; let thy heart be where thy treasure is , repose thy self upon Jesus , and take care of exempting thy self from those heavenly priviledges which the blood of Jesus Christ is ready to pour down upon thee . These things well considered , are as so many sinews and joynts to strengthen a weak and drooping faith ; the Lord give me his spirit of grace , that I may not only write these Truths , but that by his strength they may be applied unto my soul . Thomas Ford . He that broke the heart of Manasseh and Paul after their blood and blasphemies , when they never desired any such thing , he can break thine much more , when thou desirest him to do it for thee . T. F. To my loving and esteemed Friend , Mr Henry Wright , one of the Serjeants at Mace , within the City of Rochester . Loving Friend , I Present unto you a small quantity of Winter fruit , which hath fell from ●a Dry Branch : What my purpose is in presenting them , I trust of your self you will conceive it to be no other but this , that they may remain with you as a testimony of mysetled purpose , never to forget your ancient Love : He that hath a friend , let him shew himself friendly saith the Scripture . Accept therefore this little as from a new Graft upon a corrupt stock , and vouchsafe it some low room in your Meditations ; and as you relish it , promote it ; not for any worth in the Gift , but for the integrity of the Donor , who while he lives , will alwaies pray , that after you and yours have served their time here , ye may be made Free-men , and Free-women of the Kingdom of Heaven . Amen Nov. 30. 1656. Your loving and Well-wishing Friend , Thomas Ford , a Prisoner in the Prison of the City of Rochester called the Dolphine . Certain Propositions which ( in my Meditations ) I have collected together ( in this time which is lent me ) out of the 14 chapter of Hosea , and the first verse . The words are these , Oh Israel , Return unto the Lord thy God , for thou hast faln by thine Iniquity . THe words are an exhortation , or a vehement perswasion ( which the Spirit of God doth use by the Prophet ) to return to God . The whole chapter containing a rousing or stirring up the people of Israel to repent of their iniquiries , and to return to God ; whereunto are annexed gracious promises of Gods mercies unto them , in healing their backslidings , and returning unto them : and you may observe what a mixture of repentance and mercy there is in the chapter : From whence in the general , we may observe the unseparableness of true repentance and mercy ; they are linked together as in a chain , even as David and Ionathan , they will not part one from the other . In the words there are five particulars observed : 1. The seriousness of the Prophet's call , perswading our better attention , and as it were a necessity of lending an ear unto this Call , in the Vocative , O! 2. The persons called , Israel : By Israel is meant the people of God . 3. The Act or Duty called unto ; Return . 4. The object matter of their return , or the person to whom they should , is , the Lord . 5. and lastly , The grounds and reasons of this their return , laid down in cloze of the words ; For thou hast fallen by thine iniquity . From the words you may plainly gather several points or observations , to wit ; 1. That the best and choisest of God's children may decline , and grievously fall from God , as Israel did . 2. That the ways of sin lead us directly from God . Or thus , That sin is an absolute turning the Back upon God ; therefore Return . 3. That God the Father , through his Son the Lord Iesus Christ , is the only shelter and tower of refuge for a penitent sinner . Thy God . 4 And lastly , That it is and ought to be the main scope and aim of the Ambassadors and Ministers of Iesus Christ , to disswade from sin , and perswade to repentance . O Israel , Return unto the Lord thy God ; for thou hast fallen by thine iniquities . First , of the first in order , That the best and choisest of God's Saints and people may grievously decline and fall from God . For proof whereof , I need go no further then the subject we treat of , Israel ; a name whereby God pleased to stile his own people , his elect , his chosen people of Israel ; my people , as he terms them . Nay God is pleased to term himself The King of Israel , in Isa. 44. 6. Thus saith the Lord of Hosts , the King of Israel , and his Redeemer , the Lord of Hosts : We know the prerogative of Kings is to rule over their Subjects , to have the command and government of their subjects , and we know what the duty of Subjects ought to be in yeilding obedience to the commands of a King , and not to rule over their King ; yet this revolting people Israel , this rebellious House , for so God calls them , notwithstanding his owning them for his people , and challenging a Soveraignty over them , grievously sinned , and fell from God ; For , thou hast fallen by thine Iniquity . Your iniquities have separated between you and your God , and your sins have hid his face from you , that he will not hear . So to instance in divers other of the saints and people of God . David's Adultery and Murder , 2 Sam. 11. 4 to 18. Peter's Denial , Mark 14. 68. But what are the grounds and reasons that Gods people fall from him by their iniquities ? First , The principal and main ground may arise from Original sin , the filthiness and corruption of our own natures for we are in nature , as we came out o● the loyns of our Parents , no better the● a very lump of rottenness and corruption . If thou shouldest see a man from the very crown of the head to the soal of hi● foot ▪ had nothing in him but wound ▪ and swellings , and sores full of corruption , he could not but seem a very loth●som creature unto thee : Yet know this● whosoever thou art , be thou never s● well descended , never so rich , wise , beautiful , &c. thy soul is through sin ● thousand times more odious and abominable before God : Think well on this ▪ Comune with thine own heart about it ▪ it will make thee abhor thy self in dus● and ashes with Iob , and with Paul , coun● all things to be dung , that thou mightest win Christ . Reas. 2. That by this means man●● may see his own frailty and miserable condition by nature , and that seeing his wretched and lost estate in himself , he might be deeply humbled before God , that thereby he might rest in no performances of his own ; for our best performances are full of sin and corruption . 〈◊〉 David was humbled to the purpose ●●er he was truly sensible of his sin , when ●athan the prophet reproved him ; I ●●ve sinned ( saith he ) against the Lord : ●eter wept bitterly after he denied his ●aster . Where the sense of sin , and the wrath 〈◊〉 God hath a deep impression upon the ●eart , there it will effect deep humiliati●n and hearty sorrow . David's sins were alwaies before ●im , he could take no rest in Conscience , ●ntil he found God reconciled unto ●im ; now where sin in the true sense of ●t hath this working on the Spirit , hap●y is that soul : But where on the con●rary there is sin committed in a high na●ure , yet notwithstanding the heart is not ●t all moved to compunction and humi●iation , but rather hardned : woful , and 〈◊〉 desperate is the condition of that soul . Motives to move us to Humiliation . First may be from Gods Command , ●O Israel return unto me ; turn you from from your evil waies , For why will ye dy O house of Israel ? Repent and turn you from all your evil waies , so iniquity shall not be your ruine : there m●● be an universal turning from all sins , a● a turning to God with the whole hea●My son give me thy heart : It is Go● complaint against the children of Israe● after he had brought them out of the land of Egypt , into a land flowing wit● Milk and Honey , the joy of all Land ▪ Then God said unto them , Obey 〈◊〉 voice , turn from the evil of your doing 〈◊〉 for I am the Lord your God : but the● rebelled against me and would not hear ▪ Shall God call to us to come unto him ▪ and shall we reject his call ? shall ou● Saviour Iesus Christ beg of us to be reconciled unto him , to come unto him to take his yoak ? his yoak is easy to those that will ly under it . Hath he promised to satiate the hungry soul ? salvation to the repentant soul ? doth he command us to come unto him and drink i● we thirst ; not to sip but drink ? and shall we reject this cup of Salvation ? O let the mercies of God constrain us , and let his kindness draw us unto him . Another motive to perswade us to come , is the mercies patience , and long sufferings of God with us for many years , it may be our whole life time , we ●●ve lived in sin , and in grievous sins ; ●●l God spareth us , to see whether we ●ll return unto him , and shall we yet 〈◊〉 revolting and drawing back from ●od ; then considering the infinite mer●● of God , in providing the Lord Jesus ●hrist , to be our Phisitian to cure our ●eakness and imperfections , by his per●●ct righteousness , and to accept of us in ●●d through him . Let these considera●●ons be as so many cords of love to ●aw us unto God by speedy repen●nce , and a present return unto God . If we did but consider the blessed e●●te of that soul that is at peace with ●od , and truly keep in our thoughts ●●●e uncertainty of this life , and certainty eternal life to the Godly , and death 〈◊〉 the unregenerate : certainly we could ●●t be so lazy in our journy to heaven ; 〈◊〉 if reconciliation with God and eter●tie were not worth the looking after ; ●t we should rather with that Disciple ●hom Jesus loved out-run Peter , and get ●rst to the ●epulchre . Let Jesus Christ ●ve the chief room , yea all the room in ●ur hearts . A Prince is at peace , and cease war against a Rebel , a Traitor , yet●● will not bring the Rebel before him , into his special favour ; yet the Lord glory doth both towards us as enemie strangers , rebels , devils in our reconci●●ation with him . O the wonderfull me●●cy of God in Jesus Christ , that he shou● be pacified wholy and throughly wi● thee . Out of Christ he is a consumin● fire ; in Jesus Christ he is a nothing e● but Love : and though there may be f● therly frowns and chasetisements fro● him , though he may for a time hide h● face , shut out thy Prayers , defer to fulf● Promises ; yet all these if thou art reco●ciled in Christ , are out of pure love u● to thee : and thou shalt see it , and fe● it so in 〈…〉 end . Quest . 〈◊〉 how must we come Christ , that we may be accepted ? Answ. 1. We must come humbl● stript of all self performances and dutie● resting wholy upon Jesus Christ , as the only means of our redemption . 2. We must return unto him hearti● with our whole heart ; not keeping part of our heart for sin , and give Chri●●●e other part ; we must come unto him ●o be our King to rule us , as well as to ●ave us . In a word , we must come unto ●im as the Hart to the rivers of waters , ●s a Spouse to her beloved , with ferven●y of Love and zealous affections and ●rdency of spirit , being sick of love for him : so come unto him , as esteeming our selves lost without him , as our rich●s , our only pearl of great price . 3. Be earnest in Prayer unto God , ●hat he would grant you his good spirit , that he would mollifie you hard and ●tony heart , and give you a heart of ●lesh ; pray continually , pray without ●easing , and pray in Faith , with a confidence that God hears your Prayers , and will in his good time answer them , not for thy sake , but for his sons sake . 4. Attend upon the means of Grace in the ministry of the word , which is the only way and means God hath appointed for begetting of Faith in us : and search the Scriptures , the Word of God , they ●are they that testifie of me , saith our Saviour : and as you love your souls take care of disrespecting or sleighting the Word of God , and laying it aside as a thing not worth the looking into , fo●● sleighting of it you sleight God himself you are the greatest enemies to you● selves in the world , in being ignorant o● the word of God , you are utterly disarmed against the temptations of Sata● when he assaults you . When we go to war against a potent Prince or person , we will not go without our arms , bu● in a posture of defence ; I beseech you let us consider the strength and power of our adversaries we have to deal withall , the World , the Flesh and the Devil , three potent enemies , therefore labour to be well armed out of the Magazine , the word , the Word of God , which is for doctrine , reproof , instruction , &c. and then to your armor that you may be compleat in the principal bag , the sword of the spirit of God : we know a souldier is no body without his sword ; no more are we spiritual souldiers without the sword of the spirit ; for a man may read and hear all his lifetme , yet if the spirit of God go not along with him , in accompanying him in his reading and hearing it is all in vain , unless the sword of Gods spirit cut asunder our corrupt hearts and affections , so as to understand the mistery of the word of God , as well as the history of it barely . The use of this doctrine should be for exhortation to all sorts of men and women in the world , to beware of sin , and to shun it as the greatest evil in the world , and more especially of those sins which draw away our hearts and affections ; and likewise to consider the dangerous consequences of sin , and how dangerous a matter and thing it is to let loose our hearts and affections to Satan . Then it may serve for to admire the wonderfull and unspeakable love of our heavenly Father in Christ , that he will accept of us upon our unfained return unto him by repentance that our pardon is already sued forth , if that we can by faith lay hold on it , and esteem of the favour ( in some measure ) according to the worth of it . It lets us see the miserable condition of them that claim no interest at all in this pardon . Of the comfort of those that can experimentally conclude ( and by the spirit of God witnessing with their spirits ) say , This pardon is sealed unto me , I shall have the benefit of it , tho notwithstanding my sins reach up unto heaven , and cry mightily for vengeance against me , yet my whole alliance and sole comfort and confidence is in the merrits of Jesus Christ applyed by faith , I shall find mercy , for he that confesseth and forsaketh his sins shall find mercy , but he that hideth them , shall not prosper . I am one of them that confesse my sins , and earnestly desire of God that he would break my stony and hard heart for them ; and do without hypocrisie ( if my heart deceive me not ) unfainedly resolve to forsake my sins ; therefore I though the worst and greatest of sinners , shall accordingly find mercy . Tho. Ford . Collossians the 2. and the 6 verse . The words are these , As ye have therefore received Christ Iesus the Lord , so walk ye in him . THe blessed Apostle Paul after Christ had awaked him from his sleep of security , and unscaled the eys of his understanding , which were before darkened with that mistiness which the Devil like a Jugler cast before him , did immediately after the Holy Ghost had enlightned him , preach Christ , and so like a principall work-man in Christs Church , and as a chosen vessell to bear the name of Christ amongst the Gentiles , did with all vehemency and ardency of spirit and affection , endeavour to build up a spiritual Church to Jesus Christ ; and in this Epistle to the Colossians ( amongst the rest of his Epistles ) he dischargeth his trust as a faithfull Ambassador of Jesus Christ . The whole chapter is as it were a glasse wherein we may see the fruit of Pauls M●nistery ; the words being a perswasive part moved from a good priniple . For the better explanation of them , consider in them , First the guift received ; Secondly , the congratulation thereof . 1. The gift received , Jesus Christ . 2. The congratulation of the Gift , walk in him . The words contain a serious exhortatation , and the reason thereof . The exhortation , Walk in Jesus Christ . The ground and reason thereof , For you have received him . As if the Apostle Paul should have said , you had Jesus Christ preached amongst you , by me and others of my brethren ; you are not ignorant of that eternal weight of glory which Jesus Christ hath purchased for you ; therefore walk not according to the rudiments of this world , but walk according to the rules of Jesus Christ , for this is all that Jesus Christ requireth of you , that you would manifest your love unto him , in walking obediently before him ; If you love me keep my commandments : so that the words are in themselves a Proposition , and do speak plainly thus much unto us . That the incomparable love of the Lord Jesus Christ declared unto us in the word , and laid open more abundantly in the Ministery of the Gospel , should be a strong perswasion unto us to walk according to the rules of the Gospel . Or thus , That Christs exceeding love unto us , in redeeming us from death and hell , should be a strong ty upon us to love Jesus Christ . Every one that hears me , cannot deny but must needs confess and acknowledge that the point is very reasonable , and ( I may say ) very seasonable in these apostatizing dayes of ours ; that Love deserves Love . Our Saviour speaks of a deserved love as a thing not to be looked on , not worth any reward : For if ye love them that love you , what thanks have ye ? saith our Saviour , Do not even the Publicans the same ? denoting unto us , that true love is of such an extensive nature that it sheweth it self even to our enemies : this is perfect and true love : Be ye therefore perfect , even as ▪ your Father which is in Heaven is perfect . Now the greatness of Jesus Christs love is shewn in that he loved us when we were enemies unto him , strangers and aliens from the common wealth of Israel . And how did Christ love us ? was his love an ordinary love ? That Christ the Son of God , co-equal with his Father , should become man ; even the meanest of men ( although by Ioseph he was next heir to the Crown of David , yet he came in the very declining age of Davids Kingdom , to shew us that his Kingdom is not of this World , as he tells us ▪ My kingdom is not of this World , ) and should suffer a cursed death on the Crosse , for our sins , that we might be delivered from eternal misery , and from his Fathers wrath , and overcome death for us : Will not these considerations work our hard hearts to an humble frame , and perswade us to love God and our Lord Jesus Christ again ? Is not the love of Christ to be esteemed by us ? in that he being the Son of God , humbled himself , to become a servant to men , to make us Sons and j●ynt-heirs with himself ? and of the children of wrath to make us heire of ●●●vation ? ●re●t is mens readiness , chiefly in 〈…〉 and giddy times , to gaze upon strange and uncouth sights , to run to see things that are rare ▪ and are seldom seen ; therefore now let me quicken your desire , to behold a thing without comparison , such a thing as we may with a kind of astonishment and amazedness admire , but the eloquence of no man alive is able fully and effectually to express : Behold , saith the Apostle , what love the Father hath shewn unto us , that we should be called the Sons of God . Behold , the Son of God made man , to dy for us , that we might be delivered from the slavery of Satan , and be made the adopted sons of God . I might insist upon this point not out of any hope I have to set out a benefit so inestimable : for the tongue of men and Angels cannot reach it : but as it were ( as God said to Moses ) to let you see the back parts of that perfect glory , which the dimness of our minds is not able to behold . Now that we may be the better sensible of Christs love , let us consider how and in what manner the Lord Jesus Christ is pleased to reveal himself unto us in the Gospel : and that in three particulars . First , He uncovers and layeth open himself fully and manifestly in the Gospel : we have a whole Christ offered unto us ; we have his offices , and the whole work of our redemption set down : Search the Scriptures , for they are they that testifie of me , saith our Saviour . We do in the Word of God as in a glasse , behold the proportion of Jesus Christ , when we compare the Old and New Testament together ; for indeed it concerns us , and it is most needfull and necessary in this great work of our salvation ( so that our faith may be the better grounded and confirmed ) to note and observe the order and agreement of the Scriptures , both Old and New Testament : by this mens Christ himself endeavoured to settle his Disciples Faith : for the Text tells us that he began at Moses and the Prophets , and interpretted to them in all the Scriptures the things which were written of him . We live in an age that men are so backward in following Christs pattern herein , that they are grown contemners and dispisers of the word of God , which plainly appears in that they divide the New Testament from the Old , making a separation of that which God hath joyned together : they will ( it may be ) carry the New Testament in their pockets , I and in their pates too , yet sure I am it cannot be near their hearts , when they shall think themselves too wise to read the Old , or give entertainment to it upon which the Patriarchs and our forefathers of old built their Faith , and by the light of which they found the way to heaven . This was Pauls course for the establishment of his hearers , he disputed by the Scriptures ; he said no other things then that Moses and the Prophets did say should come : These and the like sayings we read often that the sayings of the Prophets should be fullfilled ; This is done that the Scriptures should be fullfilled : which argues the care and purpose the Spirit of God had to ground our Judgement upon the Scriptures , in so much that when we clearly behold those things fullfilled which are recorded in them , we should set the higher esteem on them ; comfort our selves in them , and strengthen our Faith by them Take now a view of Christ in the Scriptures , and see first how he is represented in Zacharïas prophecy ; Blessed be the Lord God of Israel , who hath visited and redeemed his people : There you have Christ termed the horn of our salvation ; a Metaphor taken from beasts , wherein doth ly their chief strenght and power , giving us to understand that our saviour Iesus Christ is of full and absolute sufficiency to accomplish the work of our redemption ; for there is no other Name under heaven by which we can be saved ; But only in and through the Name and merrits of the Lord Iesus Christ . It hath pleased the Father that in him all fullness should dwell : would you see Christ promised ? read the 28 of Esaiah 16. therefore thus saith the Lord , Behold , I lay in Syon for a foundation , a stone , a tryed stone , a precious Corner stone , a sure foundation . Psal. 118. 22. Matth. 21. 42. Acts 4. 11. 1 Pet. 5. 6 , 7. Esai . 11. 1. Would ye behold Christs Nativity ? read Luke 2. 7. 10 , 11 , 12. Iohn 7. 42. Mich 5. 2. Would you behold his Passion ? Esaiah 53 , 7 , 8 , 9. Mat. 27 , 35. would you see him Dead and Buried ? read : Mat. 27. 50. 60. would you see his Resurrection ? read the 28. Math. 6. Iohn 20. 2. 15. 19. 26. Would you see his Assention ? read Acts 1. 9. Would you see him at the Right hand of his Father in heaven ? read Hebrews 1. 3. Would you see him coming from heaven to Judge the quick and the dead ? read Matthew 25. 31. Thus you see in the first place how fully the Lord Iesus Christ is set forth unto us in his word , in himself , which is the Word . Secondly , Christ doth very friendly perswade us to imbrace him in the Scriptures , and that upon very good grounds and reasons : First , because he came purposely into the world to save us , he was wounded for our transgressions , and broken for our iniquities , and with his stripes we are healed . Come unto me all ye that are weary and heavy laden , and I will give you rest . Behold I stand at the door and knock , saith Christ , he hath redeemed us from the curse of the law , Beeing made a curse for us . Oh every one that thirsteth , come unto the waters , and he that hath no mony , come buy , &c. Secondly , Christ doth very friendly perswades us to be reconciled unto him , by his Ambassadors , which he sends amongst us , the Ministers and dispencers of his Word and Sacraments : the Ministers of Christ , they are the Ambassadors of Iesus Christ , which bring his message unto his people ; they do the work which they are imployed in by their Master ; and Christ is pleased to set men apart purposely for this service , as S. Paul speakes . Paul an Apostle of Iesus Christ , by the will of God &c. and as Christ doth set some apart for this service , so he furnisheth them with gifts suteable to the service : as for example , Zacharias is apointed to prophesy ; the business is a weighty business , therefore he is filled with the Holy Ghost , that he may be able to performe that great work . God imploys Moses upon a service of great concernment ; I will send thee to Pharoah saith God : I my Lord ? saith Moses , I am not eloquent : the Lord presently upon Moses seeing his own insufficiency : I will be with thy mouth . Isaiah being in a vision in the presecne of God , and seeing the nature of the service unto which he was called ; cryethout , woe is mee , for I am undon ? after his , one of the Seraphins touched his mouth with a Coal from the Alter : which gave the prophet a full supply of grace : the same we see in Ieremiah , God ●alling him , he began to complain of his ●nsufficiency . O Lord behold I am a ●hild and cannot speak : well , the Lord ●ook away his fear in bestowing a com●etency of gifts upon him , I have put ●●y words in thy mouth . Christ set apart ●is Disciples for that office , and gave the Holy Ghost unto them , promi●ng to make them Fishers of men . So that you plainly see it hath bin Gods way , thorough the whole course of the Scripture , to furnish them which he did ●mploy , with gifts sutable for the service : ●ake care therefore I pray you , of sleight●ng the Ministers of God , or of the Am●assadge which they bring , for in con●emning them you contemn and dispise God himself ; for what contempt you ●hew to an Ambassador which represents the Kings person , you shew to the King himself . This is a Sin which our Land stands guilty of in a hight nature : we are grown to such a heig●t of pride and insolency amongst us , that Gods word and his Ministers are had in least estimation . A faithfull Minister of God is no more countenanced then a thing of nothing , which plainly appeares from our detaining from them their right and just due , even that which the law of God hath alotted and set apart for them : we have every Tradesman now , even meanest of the people , take upon them the high and great work of the Ministery ; fomenting and prateing out their nonsence , to the great dishonnor of his word and ministery . No wise man will send a fool of an errand , who will set a fresh Souldier over an army , or intrust a dumb man with an Ambassadge ? it were an odious imputation to the wisest God to think him lesse carefull in the business and discipline of his Church , then men are in their temporal affairs ; yet these intruders these busie-bodies in Gods business , go on with such boldness and impudency ( and the rather because they are cherished and maintained ) as not thinking that God will ever call them to an accompt or tax them with that heavy sentence Ieremiah 2. 21. I have not sent them yet they ran . Or with Friend , how camest thou hither ? The Lord awaken such sleepy-headed intruders , that they may know what it is to meddle with the great things of the Law of God . Thirdly , Christ is pleased to make known himself unto us by the graces of his spirit , which he workes in us ; the spirit of God witnessing with our spirit , ●hat we are the sons of God : the spirit of God is the key which opens the Ca●enet of the Scriptures and present it unto us as the Mistery of Godliness ; men by nature are stone blind in the ●hings of God , therefore untill they be ●egenerated and new born by the spirit of God in the inward , Man , it is impossible they should discern the things of God , that which is born of the flesh , ●s flesh , and that which is born of the spirit is spirit . Man by nature of himself , ●ath nothing in him but corruption , I was born in iniquit● saith David , and sin was I conceived : we are all unpro●table servants , all the Children of di●●bedience , and the sons of wrath : all 〈◊〉 imaginations of mans heart are 〈◊〉 evill , and that continually . Now eve●● regenerate man is by virtue of his ne● birth , a spirituall man , and the new bir●● is the gracious working of the spir●● therefore such are called spiritual me● the whole scociety of the regenerate a spiritual house : the regenerate man said to be born after the spirit , and to 〈◊〉 after the spirit of God , being the apli●● of those precious Promises written 〈◊〉 the Word of God , unto the Soul . Take care I beseech you of que●ching the spirit of God , or stifleing 〈◊〉 motions of his good spirit within yo● ▪ Thus you see the manner how Chri●● communicates himself unto us , 1 By his Word . 2 By his Ministers . 3 By his Spirit . Let us now proceed to the last clau●● of the doctrine , and let it serve for exhortation in the fear of God to exho●● and perswade us to walk according t● the rules of the Gospel , to have a more close communion with Iesus Christ then ever we had ; doe not reject so great salvation . Hath Jesus Christ purchased heaven for Believers ? doth he continually knock at the door of our hearts for entrance , and shall we not let him in ? Shall we still persist and go on in sin ? in our drunkenness , prophaness , contempt of Gods word , of his Ministers ? certainly if we do , if we will take no warning , but go on in the waies of the wicked , we shall receive the reward of the wicked : every man shall be judged according to his works : he that soweth righteousness shall receive a sure reward ; we must use diligence and care in the way to heaven . Who more laborious than the Husbandman , that doth desire to reap the fruit of his sowing ? Who ought to be more diligent than a Christian , who intends to reap the hoped for fruit of eternal happiness ? we must not be loyterers in the way to Heaven , ways are for travellers , and not for gazers ; therefore go on and see to your steps , let the word of God be your conducter and leader ; estrange not your selves from the word ; let it precious unto you . And the good spirit of God help your infirmities , and assist you in your spiritual warfare , that you may like good Souldiers , under the banner of Jesus Christ , fight the good fight of faith ; so that you may attain the end of your faith , even the salvation of your souls , Amen . The last Speech of Thomas Ford , being penned by himself , and delivered to me , Iohn Plass , his own Brother by the Mother . GEntlemen and Friends , I am yet a living object of your pitty , ere long my soul will be seperated from my body by an untimely , yet a wel-deserved death . Bloud must be recompenced with blood , the Law of God commands it : the law of Man in subordination to Gods Law , hath brought me to the period of execution . But that I may not minde my Barbarism , so as to swallow it down without chewing , give me leave to lay open the heart of the fact , with the chief incendiaries thereupon attending , and that only in two particulars . First , laying before you the person on whom I acted it , and the sudden deprivation of life in the action . The person upon whom I acted this bloody tragedy , it was not a stranger , but an acquaintance and friend , not a common acquaintance or friend , but a sister , an only sister , by flesh and blood ; and I can shew no reason could incite me to it , except it were for her over tender care and respect to me had , of which I am now truly sensible : other perswasions were nothing else but the jugglings and delusions of that old enemy of mankind Satan , who hath been a lyar from the beginning . The second Scene in this cruell and bloody Tragedy , which much aggravates the fact , was the suddenness of the action , which robbed her of her life in a moment , without giving her any warning to prepare for heaven , so that as much as in me lay , I did deprive her temporal and eternal happiness , without Gods great mercy . I might blaze this my cruelty with several other colours , but let these suffice to let you know the horridness of the crime . Gentlemen , you know how for a long time my conversation amongst you hath been very inconsistent to the gospel of Jesus Christ ; I have plaied the Atheist in my practice , though not in my profession ; I have acknowledged there is a God , but in my works I have denyed him ; and Atheism in practise is the worst sort of Atheism , I have been in the highest nature , a rebel , a traytor against the King of Kings , endeavouring to unthrone God by not yeilding obedience to his commands , and he that plucks the King out of his throne is as bad or worse , than he that saith there is no King . Now that you may be the better senseable how I have idolized my profession , I will give you the Catalogue of sins which our Saviour gives you in the seventh of Mark , the 21 , 22 , 23. verses , for from within out of the heart of man proceeds evil thoughts , adulteries , fornications , murthers , thefts , covetousness , wickedness , deceit , lasciviousness , an evil eye , blasphemies , pride , foolishness : all these sins , have lain lurking , and been rooted in my heart originally , ( being by nature the child of wrath ) and have in some kinde or other been put in execution , though not in the same manner literally , as they lye in the text , yet circumstantially as they may be considered and applyed . But one main sin which is not here rehearsed , hath been my mother sin , to wit , drunkenness and excess , the abuse of Gods creatures , this hath been the engine of this cruelty , and the door and inlet to all my misery . Beware of this Lion-like sin , least it command you to do the same cruelty , give not the least entertainment to it , as a cup and away ; for it is the greatest peece of witchcraft , that I know to betray the soul to the Devil . Thus I have given you a glimpse of my wounds , now let me shew you my Physitian . But Gentlemen , I must not forget one sin which was almost slipt out of my memory , namely , the sin of uncleanness , I do not mean with a woman ; Gentlemen , there is other uncleanness than that with a woman , and there be some young Gentlemen in company , that looks upon me , which are guilty of the same , and know what I mean . Then stooping to Mr. Rosewell he began upon the breach of Sabbath , saying ; Gentlemen , I have lived a long time amongst you , and indeed frequented the Church , but in all my time never kept one sabbath to the Lord aright , as I ought to do , I beseech you Gentlemen to have a special care of keeping the Sabbath , and slight not the Ministers of God , who are his Embassadours : and truly I see apparently an imminent judgment hanging over the head of this Nation , upon the account of the Ministers disagreeing ; for well may the sheep be scattered , and the flock come to destruction , when the Shepherds quarrel , and go together by the ears . Well , but now to my Physitian . It hath pleased the Father that in Jesus Christ all fulness should dwell , and if all fulness , then the fulness of power , to effect and bring to pass the work of our redemption ; he is the horn , the strength of our salvation : Thus God the Father from all eternity foreseeing mans inability of standing , did provide a remedy for his fall ▪ the Son of God , the second person of the Trinity , to take our nature upon him , and to dy a cursed death on the cross , that we might live eternally in heaven , and now he sits at the right hand of God , making intercession for us , that by a lively faith joined with contrition and mortification of the old man and sin in us , can lay hold of him , the right way to see the aboundant mercy of God in Christ , is to see our own misery by reason of sin , how lost and undone we are without him . Behold what love the Father hath shewed unto us that we should be called the Sons of God . Seemeth it , saith David , ( being moved by the Courtiers to entertain the offer of Sauls daughter ) a light thing to be the Kings Son in law ? and it is registred as a fruit of Moses faith , to prefer the rebuke of Christ before the title of the Sonne of Pharaohs daughter : between God and Saul what comparison ? between the King of heaven , and the Daughter of Pharaoh what proportion ? David might have been Son in law to Saul , yet not entituled to the Crown . Moses might have been the adopted Son of Pharaohs daughter , yet but a subject still . Seemeth it a light matter to us to be called the Sons of God , or to be the Sons of God , which is all one : this Prerogative which we have by Christs blood , makes us heirs every one , Not onely sons , but heirs , joint heirs with Iesus Christ : we are all made Kings and Princes by ●im , all of us intituled to a Crown of ●lory , an eternal weight of glory , which ●s laid up for us in heaven , a most ●nestimable benefit , which the tongue of men and angels are not able to express . O let , I beseech you , the serious Considerations of Gods mercies in Christ , constrein us from sinful courses ; ●et the words of me ( a dying man ) work ●n your spirits , that you may speedily ●xamine your own hearts , how you ●●and affected to a Saviour that offers ●imself to be yours , ●●on condition you will leave your sins and turn unto him ●y repentance . Gentlemen , he were a desperate man ●●at being condemned to dy would not ●ccept of the Kings pardon , if it were ●ffered . Behold here is a pardon from the King of Kings , here Jesus Christ ●●ffereth his Blood , if we do not wilfully ●efufe it , in persisting and going on in a ●ourse of sin . Gentlemen , be perswaded I beseech you to make your title good to heven ; fo● temporal things we bend all might and main to make them sure , as in purchasing of Lands , settling of estates : what coun● selling and contriving is there ? Gentlemen , it is an estate of immortality , which will not fade away , labour to get a fee● simple in this estate : get interest in Jesu● Christ , and let him be of inestimabl● value in your thoughts . Thus Gentlemen , I thought it a par● of my duty to ease my spirits to the world in hinting at particulars . I migh● have been abundantly more large ; 〈◊〉 let this be enough to comfort my friend and acquaintance , and the rest of 〈◊〉 well wishers for eternity , that althoug● I am by an ign●●●inous death depriv●● of this temporal life , yet I have goo● assurance of eternal life , and that 〈◊〉 name is registred in heaven , of whic● blessedness I shall by and by have ● taste , and a full consummation at the da● of Judgement , when we shall all appe●● before the Judgement seat of Christ 〈◊〉 give up our accompts . And I beg 〈◊〉 God to afford you his Spirit of Grac● that you may be kept blameless un●● that day , and that you may be assured upon good grounds before you depart this world , that your names are written in heaven , and that you may say with the Apostle , blessed be God for this unspeakable gift . The two and thirtieth Psalm was intended to be sung , but not sung ; himself being desirous to finish his course in this life . His PRAYER . O Lord our God , high and mighty King of kings , Lord of lords , the only Ruler of Princes , look down from heaven upon us miserable sinners , in and through the merits of the Lord Jesus , pluck us out of our sins and implant us into Jesus Christ ; let us be living branches in that vine , living members of that head : remember these nations of England , Scotland , and Ireland , and in them the principal member thereof , govern thou him , whose right it is to be our Governour , implant thy grace in his heart , let the Kingdome , authority and power of Jesus Christ in the Gospel , be by him advanced ; season his heart with wisdome from above , and defend him from his Enemies : remember the afflictions of Ioseph , comfort thy people after thou hast afflicted them , and for the yeares wherein thou hast shewed them tribulation , quench the fire of ●hine indignation , that is kindling amongst us , and consume us not for thy Name sake : Shew mercy unto Sion , build up the walls of Ierusalem , and love it still . Be with me now that am to dye ; Just , O Lord is it with thee to cast me into Hell , but here lyeth my comfort , Jesus Christ will receive me ●nto his bosome , to whom , with thy self , and Comfortable Spirit , be praise and glory , dominion and majesty for ever . And in whose name and words I further call on thee , as my Saviour hath taught me to pray : Ou● Father which art in heaven , &c. Compared with the original Copies and examined by us , VVilliam Sandbrook . P. M. R. Margaret Roch● December the 24. 1656. At the funeral of Mr. Thomas Ford of Rochester . Micah , chap. 7. verse 8 , 9. at Margarets Rochester , By WILLIAM SANDBROOKE , P. M. R. MICAH 7 , verse 8. Rejoice not against me , O mine Enemy , when I fall I shall rise , when I sit in darkness , the Lord shall be a light unto me . V. 9. I will bear the indignation of the Lord , because I have sinned against him , until he plead my cause , and execute judgement for me , he will bring me forth to the light , and I shall behold his righteousness . V. 7. Therefore I will look unto the Lord , I will wait for the God of m● salvation , my God will hear me . SECT. I. The Preface . Brethren , YOu know and see , and I do believ● are sensible of what the occasion o● this sad meeting and assembly is . Time and opportunities of this nature , especially in so stupendious and astonishing a● instance we have in hand , must be mad● use of for our good ; you all grant the person deceased is no way advantage● by this exercise . 1. Except we run to the Alylum o● Purgatory . 2. And fly to those rotten shifts o● Dirges and Requiems of Rome , which you all I believe know the Church of England , with all other profest Protestants , and the Reformed Orthodox Churches have justly exploded , 1. As the doctrine of Antichrist . 2. As a parcel of Heathenish abominations . Ergo , This the occasion . Now in the next place , let me also acquaint you with a paragraphe more in this preface to my work . 2. The occasion of my being limited up to the text . It was I understand , his own request ( that it comeing often upon his thoughts ) it might be the remembrance of him in his Funerall obsequies , and might be to appeare in this confidence upon the Churches hope , the Lord : Rejoyce not O mine enemy . I shall make no long furrows upon his back ; it is sufficient what hath been already done , and now it is totally in vain for any assistance towards him , Except to rake up the ashes of so great a crime : therefore letting these things passe as well known to you already . Sect 2. The text it self . Wherein I le not trouble you with dependance . The words are a distinct paragraphe in themselves , and may be kept entire within their own limits , bounds , and confines : so according to my old method of for exposition of the text , take this . The sum . This is easily resolved in this issue . The sure stay , support and setleness of the Church , and by consequence of every Beleever , in their utmost desertions greatest declinings from God by transgression against , 1 The apprehension of Divine wrath sincking their spirits for ever . 2 The insolent insulting of adversaries . 1 They shall see . 2 God to be light to them . This being the sum of the whole text , take the Analysis of the 8 verse , for that is all : I can or will meddle with at this time . 1 The state of the Church and every Beleever in that condition she is fallen . 2 The successe of this . The adversaries tryumph and rejoyce . 3 The state of recovery with a secret check to the malicious pride of insolent adversaries . Rejoyce not . For the rest of the particulars my time nor ability of body , nor strong lunges to keep on in a strong carreer , in a long and vexing winded discourse , will not admit mee , ( therefore I le be briefe ) if you expect it . 1 Pardon my inabilities I am aged . 2 Seek it where you know you may have it . These things supposed , let me now come seasonably to my last 4 Theorems . 1 The best of Churches ; Saints , or persons , may fall deeply into grosse transgressions . 2 The enemies to the Church and Saints have an akeing tooth and obstinate spirit of insulting and vaporing over the Church and Saints , in their fallings , ●in this their sadd and deep declining by transgression . 3 In this distresse of falling , and the exultancy and proud insolency of opposition they shall arise again , and the glory of the Lord shall appear upon them in light . These are the Theorems which I must prosecute distinctly , therefore pray take this to be the first . 1. Theorem . Saints may fall into grosse and very deep transgressions or sins against God . The demonstration of this Theorem is firm upon these principles . 1 The infinite and indeed unlimited liberty and authoritative power the infinite God hath over the creature , to do with it what he pleaseth . Ergo 1 To leave and desert when hee will . Thence 2 To give them up to themselves . 2 The naturall principles of the creature ( being thus left without any limits or bounds to its own propensions ) from preservation , it must follow inevitablely that the springs or sluces of corruption must break forth . Ergo , Churches and Persons , nay Saints may rush into , and act in grosse abominations . Hence then from these principles le● us wind up all into an argumentive form● Argument . 1 Where there is an independant liberty in any cause to sustain , or not to sustain a created being , in a just regularity to his own will . 2 And strong active principles in an eminent deviation from the eternall rule , there must be ( and that unavoidably ) a deflexion from that eternall rule . 1 But in the eternall God of Glory in Christ , there is this independant liberty by concession of schooles and Fathers . 2 The creatures acting nothing by their own principles , but opposition to him and his rule and will . Ergo The creature may fall into the greatest relapses , grossest sins that ever any creature did . Thus I have twisted up my argument of reason into the forme of a sillogisme in mood and figure : and it being but reason which is dark , let me support faith with Scripture . And for this purpose I le nominate but two places , which will strongly evince the conclusion it self . 2 Samuel chap. 11. chap. 12. Isaiah 63 17. These two places will joyn in issue to prove my conclusion against any the least opposition . Wee will a little examine both : In the 11 Chapter you find very desperate acts of Davids . 1 His Adultery deflowring Vriahs wife , Bethseba to bear a child . 2 Murder upon the person of Vriah , by his speciall comission sent to Ioab the Generall of his army . Now do but observe the severall agravations , and concatinations of other sins lincked together and centred in these two and then Judge . 1 Ingratitude to a faithfull servant and officer in his battles . 2 His cursed hypocrisy , in carrying on his desperate designe . 1 Vriah must be sent for home , under pretence of favor , but in a reall intention that he might be murdered , or hide Davids shame . But this was but the briding of his designe to the execution of murder upon so faithfull a friend and servant : therefore he goes on . 2 Vriah must goe home to his wife , to hide Davids shame , that the bastard might be made legitimate by Vriah , yet Vriah stands this attempt out , as unworthy of the spirit of a souldier , especially a commanding souldier . Yet David in a depth of hypocrisy towards faithfull Vriah , persists ( with what brave resolutions and what firm principles Vriah baulked the motion the text cleares , ) and yet David hath another stratagem upon so faithfull a servant to hide his own shame Vriah , 3 He must tarry but one day , and on the morrow he shall goe : to this Vriah condescends , and abode in Hierusalem that day . 4 David goes on with new stratagems to hide his sin , so adds sin to sin , under the pretence of doing him honor in an entertainment , he makes him drunk , ( cursed hypocrisy ) hoping when he was drunk he would do any thing : and now after the transgressions of adultery , and these subtile devices to hide the shame . Next comes the tragedy of poor inocent Vriahs murder . All full of perfidious deceit and dissimulation in hypocrisy by David . 1 Ioab the Generall must be sent unto , to put Vriah upon the forelorn hope , where the Skirmish was hottest , and this by commission from David , that Vriah might dye expresly . 2 Ioab Obeys Davids severe unjust and desperate command ; and the issue is Vriah is slain . But it is not unworthy observation . David gives commission in his coole blood , and sedate resolutions , that Vriah being in the heat of battell , upon a desperate service , all his forces should retire and leave him naked , in the fury of the enemy ( cursed treachery in david : yet Davids sin in this passage goes on to a higher stretch then this ; for if you observe the subsequent passage you will find . 3 Ioab to be an obsequious knave , to do any thing that the king commands him against a faithfull servant to Ioab himself : shall I and my Lord Ioab ? 1 To hide his sin and shame . 2 To accomplish his base lust with Bethseba . Ioab sends an accoumpt to David , that according to Davids command and directions given to him , Vriah is out of the way : these tidings being brought to David , he hath an other shift to his hypocrisy and cruell designe . 4 The sword devoureth one as well as the other . Yet that he thought all things might be secure and hidden , he takes her home , and makes her his wife ▪ Well this done , the thing did displease the Lord . Thus far of Davids sin of murder and adultery against God . Having done thus farr in the business , the detection of the horrid unparralled villany in Davids sins ; the next business is to come in hand . 1 Davids arraignment by Nathan the Prophet : now in this we may consider thus . 1 Nathan is sent to him by commission from the Lord , the God of Glory , to convince him of his guilt of this his sin . 2. By a wile of a parable , states the question so that David confesseth plainly , he had sinned . 2. Nathan leaves him not in this sad condition , under guilt , but presently applies peace , the Lord hath put away thy sin , yet gives him a chastisement temporall : hence then . Persons under the apprehension of guilt , ought not to be left so : but promises of mercy ought after the detection of guilt to be applied . Now Bretheren the next busines . Isaiah 63. 17. If you observe the connexion of the words , you will find the state of whole Churches under a sad state of dereliction : here in this verse wee find not only 1 Outward transgressions , and those of a deep die , if you compare things with things . 2 Inward opposition , or an habitual frame of spirit : whence , 1 Outward transgressions did flow a hardened heart . 2 And the frame of the spirit corrupted . Out of all these my conclusions I will conclude . The Saints may be deserted and left to great transgressions , and a fearfull frame of spirit . But we must go on to the other conclusions : but the time is almost past , and the time of the year unseasonable , And now Bretheren ( since we have brought our busines thus farr , ) let me inferr these few practique Corrolaries . 1 Let him that standeth take heed least he fall . 2 Keepe for the purpose vigilant eye over your own spirits . 3 Pittie those that are fallen , and walk in darkness and see no light . 4 Presume not upon examples : you know not whether Davids restitution may be yours . This is from the second conclusion . Insultansy of spirit over distressed persons , and falling sinners is incident to man , especially enemies . Next take notice of this plaine issue . 4 As presume not to act hainous transgressions . 5 So dispare not under their burden . This is from the last proposition of the three , gathered from the text : and so these three propositions in the first paragraphe are dispatched . Sect 3 The occasion of this business , and application , to the remembrance of the person deseased ; and herein brevitie becomes the time and season , ergo . Let me acquaint you with these few hints , which possibly you may hear more at large hereafter . The occasion I have told you already , and so need no further repetition . The persons condition is now in agitation . 1 His birth and education , with his parts and their improvements you all know , were to be highly approved of , 2 His conversation , and greatly prodigious act of sin , in so near a relation , is too well known , for me to trouble your memories or greive your spirits a fresh , These things we grant to the most malevolent spirit , and contradicting spirit , we meet with ; yet for his deportment in the time of his confinement sentence and execution , some things must be said . 1 These reverend Divines faithfully that dealt with him , and most in frequency in the time of his confinement , can give a more strict and severe accompt . When I had the opportunitie to visit him , I found him in a sedate composure of spirit ; I hope in the successe of their endeavours , and upon accompt examined with other things implicitely two great questions resolved , 1 Conviction of guilt of so great a transgression , 2 Yet this was not all but tenderness of contrition for this and other facts . 3 A totall relinquishing of any thing of humiliation or contrition for acceptation . 4 Only wrapt up himself in the armes of our Saviour Christ , as the only refuge , Upon this accompt I did what I did and ought to do . Let Momus carpe , Wee will leave him to his own master , to him he stands , or falls , or suffers ; only thus , it was his earnest desire to receive a sealing testimony from Christ in the ordinance , for his sealed confirmation of his interest in him , And in this case I● will doe it again upon like occasion , when they that except are reduced to the like condition , upon his supposed qualification , let malevolent spirits say what they will . I say he died a Christian : the testimony of this shall appeare to the shame of his Calumnators in print from his own hand . I confesse I have the original by me , but will conceale it yet . I am yet confident his grand Adversaries do not know what , 1 Hee found of the things of God in Christ . 3 Nor can so exactly compose a peece of a Beleevers spirit , as he hath done , This you know to speake in business of this nature , unusual , yet seeing such pettish foolish impertinances added in by ignorance and malicious beggerly pride I thought fit to acquaint you with my resolutions . I le justifie it against opposition , let proud malice swell untill it break . February . 20 , 1656. Valete Notes, typically marginal, from the original text Notes for div A39934e-320 Quest Ans. Ioh. 6. 37. Heb. 10. 11 Psal. 45. 15 Phil. 2. 30 Lu. 15 , 10. Hos. 14. 3. Dan. 9. 18. 19. 20. 21. Psal. 143. 10. Read Eph. 1. Ro. 11. 32 Hose . 13. 9 Acts. 5 31. Isa. 43. 25 Ezek. 36. 22 Ia. 2. 18. Ioh● 20 28 Ans. Notes for div A39934e-1560 Pro : 18. 24 : Notes for div A39934e-1690 Hos : 4. 6. Esai . 44. 1. Esa : 59 : 2. Esa : 1. 6. Psal. 77. 6. Iob. 42. 6. Phi. 3. 8 : 2. Sam. 12. 13. Mar. 14. 72. Psa. 51. 3. Deu. 30. 2. Eze. 20. 8. and added blood to all our sins the sin of murther Iohn . 20. 4. Heb. 12 , 8 , 9. Vse 2 Vse 3 Vse 4 Notes for div A39934e-2640 Acts. 9. 4. vers. 18. vers. 15. Ioh. 14. 15. Doct. Mat. 5. 46. Vers. 48 , Ioh. 8. 25. 1 Ioh. 3. 1 Gal. 4. 5. Exod. 33. 23. Ioh. 5. 39. Luk 24. 27. Act. 17. 2 Act. 26. 22. Mat. 26. 56. Mark . 14. 49. Luk. 1. 67 , 68 , 69. Act. 4. 12 Co. 1. 19. Ioh ▪ 1. 1 , 2. Mat. 19. 13. Isa. 53. 5. Mat. 11. 28. Rev. 3. 20 Gal. 3. 13 Isa. 55. 1. 2 Cor. 5. 20. 2 Cor. 1. 1. Luk 1. 67 Exod. 3. 10. Exod. 4 12 Isa. 6. 5. Ier. 1. 6. vers. 9. Mat. 22. 12. Hos. 8. 12 Ioh. 3. 6. Psal. 51. 5. Eph. 2. 2. 3. Gen. 6. 5. 1 Cor. 2. 15. 1 Pet. 2. 5 Rom. 8 , 5 Prov. 22 8. Notes for div A39934e-4030 This inserted but really delivered . Notes for div A39934e-4530 Rom. 1. Vers. 4. Vers. 15. Vers. 6. Vers. 8. Vers. 9. Vers. 12 ▪ Vers. 13 Vers. 15. Vers. 11. Vers. Vers. ● Chap. 12. 
A41541	----	Of the Happiness of princes led by divine counsel a sermon occasioned by the death of that most excellent princess, our late sovereign, Queen Mary / by Thomas Goodwin. Goodwin, Thomas, 1650?-1716? 1695 Approx. 30 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41541 Wing G1269 ESTC R1070 12884511 ocm 12884511 95008 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41541) Transcribed from: (Early English Books Online ; image set 95008) Images scanned from microfilm: (Early English books, 1641-1700 ; 381:4) Of the Happiness of princes led by divine counsel a sermon occasioned by the death of that most excellent princess, our late sovereign, Queen Mary / by Thomas Goodwin. Goodwin, Thomas, 1650?-1716? [4], 26 p. Printed by J.D. for Jonathan Robinson ..., London : 1695. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mary -- II, -- Queen of England, 1662-1694. Bible. -- O.T. -- Psalms LXXII, 24 -- Sermons. Funeral sermons. Sermons, English. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Mr. GOODWIN's SERMON On the DEATH of the QUEEN . Of the Happiness of PRINCES led by DIVINE Counsel . A SERMON Occasioned by the Death Of that most Excellent PRINCESS , Our late Sovereign , Queen MARY . By THOMAS GOODWIN . Prov. 31. 29. Many Daughters have done vertuously , but Thou excellest them all . London , Printed by J. D. for Jonathan Robinson at the Golden-Lion in St. Paul's Church-Yard . 1695. PSAL. 73. 24. Thou shalt guide me with thy Counsel , and afterward receive me to Glory . IF the Great and Wise God regards the meanest of his Creatures , to provide for them in every Exigency of their Case , to relieve their Wants , and help them in all Difficulties and Distresses , we may be assur'd that his kind and watchful Providence is more peculiarly imploy'd about the Persons of good and pious Princes . While they live in this World , he guides them by his Counsel , he steers the Course of those Kingdoms over which they reign : He by admirable and unaccountable Methods , points to a Discovery of those dark Conspiracies which were aim'd at their Ruin : He protects them , and is a safer Defence than the greatest Numbers of their armed Guards . He influenceth their Minds and Thoughts to observe the wisest and best Rules of Government ; and he so disposeth the Temper of their Hearts , that Kings become nursing Fathers , and Queens nursing Mothers to his People and Church ; when the most who have rul'd the Nations of the Earth , destitute of this Divine Care and Direction , have been Tyrants and Oppressors : And when the Date of the Life and Reign of good Princes is ended , at the appointed Period , God removes them from a low Throne on Earth , to an higher in Heaven ; and he takes off a Crown sharpned with Troubles and Cares , as so many Thorns , to set one of undisturbed Happiness and Glory on their Heads . This is the blessed State of just and good Princes , so rarely found among Men , that God will not only here guide them by his Counsel , but lead and securely bring them to his Eternal Glory . The Psalm , tho wrote by Asaph , yet hath an apparent regard to David ; and of him as a King , whom God had established on the Throne , and prosper'd his Reign , guiding the whole Course of it by the best and wisest Counsels , the Words of my Text are meant ; which also express the firm Confidence which this Great King and Prophet had in God , that to the latest Moments of his Life and Reign , he would assist him with his successful Directions , and that when his last Day was ended , he would bring him to the Possession of a Glory infinitely exceeding all the Splendor and Magnificence of that Royal Majesty of which he must be disrobed . It is by these Considerations he supports and solaces his Soul ; which , upon first Thoughts , was vex'd at the Prosperity of wicked Princes , who grew old in Tyranny and Oppression , who daily increas'd in Greatness and Power , tho founded on the Blood and Ruin of many Nations ; who triumph'd in uninterrupted Successes , when as his own just and good Reign was perpetually disturb'd by the Wickedness of his own ungrateful Subjects , or the Invasions of unjust Enemies . But when he consider'd that the wicked Counsels by which they acted , would not always be prosperous , for God would blast and confound them ; that all their Arts of Policy would fail for want of God's Direction and Blessing ; that all their Supports of Power would be suddenly broken , and that the Ground on which they stood was uncertain and slippery , and so they would tumble into unexpected Destruction : When this good King entertain'd himself with these wise and sober Thoughts , the Hurries of his Mind were presently compos'd , and he no longer envied at the Prosperity of the Wicked , nor complain'd that God was pleas'd to fill his own Life with Difficulties and Troubles . Whatever Tumults and Combustions disquieted the Peace of his Reign , yet he enjoy'd an undisturb'd Repose within his own Breast ; and under God's Protection and Care , he was sure of being inviolably safe . As long as he was led by God's Counsels , which never fail of Success , he knew certainly that neither his Kingdom , nor his own Person , could be in danger . He knew that he should live gloriously , and die happy ; that God would receive him to a greater Glory , than what he left here ; and that he would only take off an Earthly Crown , to set an Heavenly One infinitely more bright and shining , on his Head. Thus Good Princes are entirely bless'd ; while they live , God is not only their Guard to defend them , but their chiefest Minister of State , to give them the wisest and most faithful Counsel ; and when they die , they go off honour'd and lamented by all their People : nor do they leave only a Glorious Name behind them , but they go to possess a solid , and eternal Glory , which fadeth not away . They but step out of one Throne , to ascend another in Heaven , which cannot be shaken , nor endanger'd . Observ . That they are most certainly bless'd whom God loves , and takes care of ; whom he leads by his Counsel through all the troublesome Passages of their Lives ; and after all Storms and Dangers , lands them safely on the Shores of his Glorious Kingdom above . As he always gives the best Advice , so they can never miscarry who follow it ; but if we trust to our own Wisdom , and pursue Counsels different from what he gives us , we renounce his Care , we refuse his Instruction , we blindly rush on without him , and so bewilder our selves , that we are fatally lost . He knows what is for our Good , and kindly directs us to it . He sees a-far off the threatning Danger , and warns us to avoid it . He discerns what may effectually promote our Happiness and Safety , which is not descry'd by us short-sighted Creatures ; and all his Counsels have a tendency to bring us unto Blessedness : and if we are led by them , we shall not miss of arriving at Glory . But he who forsakes this sure Guide , most certainly loseth his Way ; and is dismally benighted , and falls down a Precipice into the Place of everlasting Night and Darkness . I shall consider , 1. What Counsel is in general . 2. Who the Person is , who so graciously offers us his Help to conduct us safely by his Counsels , through all the Temptations , Distresses , and Dangers of this Life . 3. I shall shew how the Circumstances of our Case make it necessary for us to be counsell'd and directed by God ; and that if we do not mind what he says to us , if we are obstinate and will not observe his Directions for our Happiness , we must unavoidably be miserable . 4. I shall display the blessed Fruits , and Effects of being led by God's Counsels ; what Peace and Satisfaction of Mind there is in following his Guidance , what Security in such a Course ; what inward Joys fill the Heart from these Thoughts , that we shall be safe through all the Time of our Lives , and shall be blessed and glorious whenever we die . 1. What is Counsel . It is a wise Advice to direct us what is fittest to be done according to the Circumstances of Case ; and what may be the properest , and most successful Means to accomplish the intended and desired Effect . Such Counsel all Kings want , but few are so happy as to obtain it . Thrice happy was our Queen , who was not only directed by her Counsel of State , but by that of Heaven too . It is God the absolute Disposer of all Affairs both in Heaven and Earth , as universal Monarch of both Worlds , who gives out Commissions to the Kings of the Earth ; and when they govern according to his Orders , and are led by his Counsels , they are Fathers of their Country , and publick Blessings . It is this great and wise God , who alone can make any Nation flourishing and prosperous , by instructing the Prince , and the Senators in Wisdom . 2. If we consider the excellent Perfections of this mighty Counsellor , they all are so many convincing Arguments to prevail on us to observe his Instructions while we live ; and to have the strongest Confidence and Hope , that being pursued by us , they will make us happy when we die . 1st . The Greatness of God gives Authority to his Counsel . We redily hearken to those who are above us , and every Word which they speak carries a weight in it , and is forcibly impress'd on our Minds . If a Friend adviseth us to what we apprehend may be an Advantage , we chearfully receive , and follow his Counsel : But the Direction of a Superior is a Command , and adds the Obligation of Duty to the Consideration of our own Benefit . God then who is the greatest above all , may very well guide all by his Counsel ; and it is not more a Duty than a Privilege , to observe the Measures of his Conduct . Within this Circle our Queen was secure , when in the Management of all Affairs , she was under the Guidance of a Power infinitely greater than her own . 2dly . The Wisdom of God assures us that his Counsels are not obnoxious to the least Mistakes : and that by adhering to them , we can never be misguided . The greatest Politicians may see their truest Rules fail them , and their exactest Measures broken ; for there are so many nice Circumstances of Affairs which indiscernably pass by , and cannot be fore-seen , that it is impossible for the Wisest to provide against all Events . The best-laid Design may be frustrated by very slight unthought of Accidents , which could not fall within the prospect of the most careful , and considering Designer . But the all-knowing God , who sees the Issues of things , before we can discern their Beginnings , makes such effectual Provisions , that nothing can interrupt , or disappoint his Counsels . 3dly . The Goodness of God gives us sufficient Security , that he will not advise us to any thing for our Hurt ; but that all his Counsels come full charged with Blessings to us . It is condescending Goodness , that he will instruct his Creatures , whom he might have left to wander and perish in their Folly. Since then , to prevent their Ruin , he is so gracious as to advise them , we may be certain that he doth not direct them to any thing but what is mightily conducive to their Welfare and Happiness . 3. Let us reflect how our weak and helpless Condition makes it necessary for us to be counsell'd and directed . What is the greatest among Men , without the Care and Aids of the Almighty , but a poor wretched Creature abandon'd to Misery , and Despair ? When encompass'd with amazing Difficulties , all his Presence of Mind is lost , if God doth not reassure him ; and his Thoughts are so disorder'd and perplex'd , that he knows not which way to turn himself , nor what Knot he should first untie to loosen his Intanglements : It is only the Thought of his being under the Care and Conduct of the Wise and Good God , which can restore his Spirit to him , and fortify his Resolution . 4. What are the signal Advantages of being protected by God's Love and Care , and guided by his Counsels . 1. The Assurance that we have of God's kind and careful Regard to us , and that he will , sutably to the Exigencies of our Case , not only protect , but counsel us too , gives us the truest Sense of Pleasure in every State of Life . There is no Condition so prosperous , but the Consideration of the Vanity of its Enjoyments , or the Fears of a Succession of Misery , may imbitter it to us . We gain therefore , in the most flourishing Circumstances of our Days , a double Advantage by our Interest in God's Care and wise Conduct : For the Experience of it represents to us those Blessings we enjoy , not only as Pleadges of his Love , and Testimonies of his Favour , but as Gifts which Infinite Wisdom thinks meet to bestow on us , and will teach us to make a right and good Use of them ; and this encreaseth their Value , and enhanceth the Pleasures of Enjoyment . The Confidence also which we have in a Divine Providence , kind and indulgent to us , and carefully managing all our Concerns for the best Purposes of our Happiness , doth fence us against too anxious Fears of a Change of our present easy Condition : For tho we know that all things here are variable , yet we are undoubtedly certain that God never alters in the greatest Revolutions , which toss this lower World , and wholly change the Posture of it . That he continues the same Care over those whom he loves , tho their Condition is varied . That no Extremities of Misery , nor Perplexities of Affairs , can put his Wisdom to a loss , but it is always able to shew us a Way to escape ; and that therefore tho all the Calamities should come upon us which Men have either suffered , or do fear , yet we shall be secured by the Benefit of Divine Counsel . The Thoughts and Hopes of this therefore can only afford us a solid Comfort in the deepest plunges of Misery : For what can support us in any sad Moments of our Lives , wherein all things may seem to conspire our Destruction , when a Storm threatens from all Sides , and a wide Ruin opens to swallow us ? Where can we find Ground for hope to settle upon , or from whence can we expect a Rescue ? If in so sad and desperate a Condition we look on all things about us , we have nothing in prospect but Despair . It is the Sense of that part which we have in the Protection and Conduct of God , to whose Power all things are subject , and whose Wisdom was never perplex'd by the greatest Difficulties , which can here alone bear us up from sinking under our despairing Thoughts . This Faith supported David , Psal . 62. 1 , 2. Truly my Soul waiteth upon God : from him cometh my Salvation . He only is my Rock and my Salvation : he is my Defence ; I shall not be greatly moved . And the same Faith so strongly establish'd the Heart of our Queen , that no Report of Evil Tidings , nor Appearances of Danger , could once move it from its due Station , but she firmly bore all Events with an equal Mind . 2. The Apprehension of being guarded by God's careful Love , and guided by his Counsel , will give us that entire Satisfaction of Mind , as we shall possess Ease and Joy within ; which is a Rational , and therefore the best and purest Pleasure . What greater Torment is there , than a Man 's own unruly Passions when let loose , which rage with the utmost Violence ? What Delight doth a Man feel , when those Furies being quell'd , he enjoys an unclouded Serenity of Mind ? It is the pleasing Reflections which we make on our being under the Conduct of a Good and Wise God , which breaths this Calm in our troubled Breasts , and lays the Storms which were rais'd there , either by our own blustering Passions , or the Impressions of outward Accidents : For Man is not only expos'd to all manner of present Evils , but tormented with the Fears of greater to come , which aggravates and sharpens the Sadness of his Condition : For as an Addition to his present Distresses , he anticipates those Miseries which he apprehends will come upon him ; and all those Evils which he yet sees but at a greater distance , are represented by his Fears as present in the most horrible Appearance . If he be therefore left wholly to the Mercy of his present Troubles , without any Defence , and hath no hopes of his future being prevented , he cannot entertain one comfortable Thought : The Horror of so sad and dismal a Condition , will eternally confound him , and he will always be distracted with his own Fears ; Prov. 28. 1. The Wicked fly when no Man pursues : They startle at the least Appearance of Danger , and fly from those terrible Shadows which their own Phancies have frightfully drawn : They have no Interest in the Care and Counsel of God , which only can help a forlorn abandon'd Creature , and relieve him in the most deplorable Extremities : They have no Strength to oppose against the dreaded Danger , no Refuge to fly unto for Security . Whither shall that Man go for Advice , whom God refuseth to lead by his Counsel ? Where can he be safe , whom God will not take care of ? To what Power shall he have Recourse to defend him , who wants the Divine Assistance ? or by what Hand can be expect to have what he fears turn'd off from him , who hath not the least apprehension that God hath a kind Regard to him , and will safely conduct him thrô all the wild and hazardous Passages of this World , to Eternal Bliss and Glory ? Such a wretched Man must necessarily be left to the Fury of his own fretting Thoughts , and to the Violence of the deepest Despair , who not only groans under present Evils , but is wrack'd by Fears of the Future , without any hopes of Relief . But the happy Person , who knows that the whole Course of his Life is steer'd by a wise and skilful Hand , which is so kind as to be careful of his Welfare and Felicity , may banish all Fears and troublesom Passions from his Breast , reposing himself secure upon the Love and Care of his God. Thus our Queen was led by God's Counsels ; and though in the Administration of Affairs she imploy'd that admirable Wisdom with which God had endow'd her , and fitted her to sway the Scepter of Three Kingdoms , yet with an entire Confidence she committed all the Events of Government unto him . This made her always easy in her own Mind , whatever Occasions there were , which would have disquieted any Soul less firm than Hers ; and her Thoughts were ever compos'd and serene . And as God answer'd that Trust which she repos'd in him , in leading her by his Counsels in the Conduct of a Reign , which though alas but too short , yet was very difficult , and in preserving her Person and Government ; so when the sad Hour arriv'd , sad indeed to Three Nations , but glorious to Her , in which a Period was put to a Life so dear to all good Men , and which the Worst could not but admire , God made good his own Promise , and satisfy'd her Hopes and earnest Wishes , in bringing her to his Glory . In the joyful Assurance of this , the Great Soul took its flight to its Redeemer , and is for ever with the Lord. She is gone , and hath left us to our Sighs and Tears , to bewail a Loss , of which every Day will make us more and more sensible . She is retir'd out of sight , and our Eyes will no longer be charm'd with the View of so many Excellencies , as are the Wonder of this Age , and will difficultly be believ'd by the Succeeding , to have been found in any one single Person . She was weary of the Troubles which infest this lower Region , where nothing but Sin and Sorrows dwell , and silently withdrew to a safe and pleasant Retreat . Her calm and gentle Soul was contrary to Storms , though it was never disturb'd by them ; and by the Direction of God's Counsel it hath arriv'd in a quiet and smooth Haven , while looking on this little World , it sees every Shore cover'd with the sad scatter'd Remains of innumerable Shipwracks of Princes and Nations , whom God led not by his Counsels , but left them to steer their own fatal Course . She enjoys not only a perpetual Peace , and uninterrupted Pleasures for ever more , Psal . 16. 11. after all her Cares and Labours employ'd for the Happiness of her Subjects , but God hath brought her to his Glory ; a Glory which , being above our highest Thoughts , must necessarily exceed the Compass of any Words to express it ; an Eternal Glory which can never decay , and in comparison of which all the Magnificence of the greatest Earthly Monarchs , is but the Pageantry of an Hour , and a transitory Shew . But though she hath left this World , her Great and Honourable Name and Memory will never leave it ; that , Immortal as her Mind , will be had in everlasting Remembrance , and Princes in many Ages to come , will strive to resemble her Character , as the most exact Pattern of an Excellent Queen . She was greater by her Vertues , than by her Birth and Dignity ; and the Blood of Kings which flow'd in her Veins , was one of the least Things which enobled Her. Those extraordinary Qualities by which she was so illustriously distinguish'd from all others among Men , would have rendred her worthy of the greatest Crown on Earth , tho she had not been born to one : And if she had liv'd among Nations , where not distinction of Birth , but the Suffrages of the People , place the Crown upon the worthiest Head , and the Power of Empire is conferr'd on the Person , whose Majestick Presence , and Great and Noble Mind , recommend him as the most deserving and fittest to command others , whom he so eminently excells ; Her alone appearance among the assembled Tribes , at the very first sight , would have determin'd the Choice of the rejoicing People . Never was in any finite Person , such a due mixture of Sweetness and Majesty ; and Royal Greatness was never so equally lov'd and rever'd before . We saw , with a surprizing Amazement , all those manly Vertues in the softer Sex , which we admire in a Heroe ; Wisdom in Counsels , a steady firmness of Mind amidst all the perplexing Difficulties of Government , and a Resolution never startled by the sudden appearance of any sad Accidents or unexpected Dangers . But Accomplishments of Nature have been seen , and with wicked Flattery have been ador'd in Heathen Princes ; though the greatest Examples of them cannot , by many Degrees , reach the Height of our Queen : She excell'd them in all the Heroick Vertues with which God hath been pleas'd ( that the Designs of his Providence might be effected ) to dignify sinful Humane Nature in several Persons , who neither knew nor acknowledg'd him . A Crown never shin'd so brightly before , though worn by many Kings of the Christian Name , because the Grace of God , which so very rarely sparkles there , hath never , since the Time of David , spread such a Lustre on any Crowned Head. Our Queen ( whose Loss not only we , but many Ages to come will deplore ) was not only Great , but truly Religious ; She had not meerly the Vertues of an Excellent Princess worthy to command Men , but the Graces of a Christian . She had not the empty Title of Defender of the Faith , but knew , and heartily believ'd the Truths of the Gospel , and felt their lively Influence on her Heart , and the Fruits were visibly apparent in the Actions of her Life . She wore a Crown , not to glory in the Pride of Majesty , but to feel the Weight of it ; and the Regal Power did not administer to her the Luxuries and Pleasures of a Court , but the anxious Cares of Government ; and when other Kings have been only solicitous to make the Throne easy and delightful , and to indulge themselves in all things which the Licentiousness of a Scepter would afford , She alone burden'd her Self with the Affairs of Three kingdoms ; and her constant Thoughts were to provide for the Welfare and Safety of her numerous Subjects in them all . This was her troublesome Employment ; Religion was her great and pleasing Business , as those many Hours which she spent in Sacred Retirement , and a Spiritual Converse between God and her own Soul , did evidence . These happy Moments solaced her amidst all the Disquiets of her Reign , and eas'd the Burden of that Crown which would otherwise have oppress'd her . As she lov'd her Lord Jesus , she made him her Support , trusted in him , cast her Care upon him , according to the Direction of the Apostle Peter ; and her Faith and Hope in him , who is King of Kings , made her Soul calm and serene , when threatning Storms arose , and the Hearts of all the People trembled : Her Faith did not only establish her Mind , but was fruitful in good Works towards others ; and that remarkable and distinguishing Character of a true Christian , which could never be found in the most celebrated Instances of Ethnick Vertue , was eminently discern'd in Her. She lov'd and did good to them who hated her ; and they that could not be her Enemies , without being so of their Country too , felt the Blessings of a Government which they so eagerly endeavour'd to subvert . She reliev'd their Wants , who would have rejoic'd to see her reduc'd to the Condition of the meanest of her Subjects ; and who not only murmur'd , but would have cut off the Hand which fed them . They then who regarding only their private Gain and Interest , and insensible of the Calamity of the Country , triumph'd at her Death , might yet with better Reason have bewail'd their private Loss in the Publick One of the Nation ; for they soon were sensible of the Decay of those Streams of Bounty which refresh'd them , when the Spring was dry'd up . As such Instances of all Princely Qualities , join'd with the Graces of a Saint , are very extraordinary , we ought to acknowledg them as Publick Blessings , and most joyfully to praise God , that he hath favour'd this Nation with such Examples , as very rarely appear upon Earth : We ought to value , love and reverence their Persons , to do all that we can to ease the Cares and Weight of a Crown , by our chearful Obedience to all just Commands ; and by our readiness to imploy our Lives , and all that we have , for the Support of their Government . When God deprives a People of a Wise , Good , and Pious King or Queen , we should tremble at such a dreadful and portentous Sign of his Displeasure , as foreboding Ruin to us , if we will yet be obstinately resolv'd to continue in Sin , and refuse to be reform'd . We ought not only to bewail the Loss of so much Excellence in the Death of the Queen , but to lament it as a National Calamity , and to feel the Wound that is struck so deep into the very Bowels of our Country . When good Princes die , the strong and healthy Constitution of a good Government is impair'd ; and the Life and Vigour being gone , with the departure of the Universal Soul by which it was animated , a Kingdom lies expiring , when They resign their latest Breath . This draws Tears from all Eyes at their Funerals , and not only the Court , but a Whole Nation goes into Mourning . Our Sorrow should sharpen a just Hatred and Indignation against our Sins , as the Causes of that dismal Calamity , which occasions it . The Sins of a Country shorten the Lives of those , who are the Fathers of it . They infect the Air of a Nation ; and Good Princes first fall , and then the unguarded People perish in whole Multitudes . They destroy with a swifter Violence than the malignant Designs of Secret , or the Swords of Open Enemies . Let us not put our entire Trust in Princes , though the best upon Earth ; for none but God who cannot die , nor any of his Perfections ever decay , but are unchangeable , is strong enough to bear up all the Confidence we can put in him . We have sadly experienc'd how soon we may be disappointed in the best of Creatures . What great , and just Expectations had we from the Reign of a Princess , in whom Regal Power was join'd with Goodness , and Grace ? How did we promise to our selves from the vigorous Constitution of her Youth , not only happy Influences , and Prosperity of her Government , but also a long Continuance ? But how soon were our Desires and Expectations blasted on a sudden ? and when we did not suspect it , a cruel and treacherous Disease in a few Hours murther'd all our Hopes . It is then in our Lord Jesus Christ alone , who is King of Kings , and Lord of Lords , and who presides not only over Nations , but the Persons of Kings themselves , that we ought perfectly to confide ; and if we believe , and trust in him , be will here lead us by his Counsel , and assuredly bring us to his eternal Glory . FINIS . Notes, typically marginal, from the original text Notes for div A41541-e170 Isa . 9. 6. Psal . 112. 6. 2 Chron. 35. 24. 
A41543	----	A fair prospect shewing clearly the difference between things that are seen & things that are not seen, in a sermon preached at the funeral of the Honourable Lady Judith Barrington at Knebworth in Hertfordshire / by Tho. Goodwin ... Goodwin, Thomas, d. 1658. This text is an enriched version of the TCP digital transcription A41543 of text R40911 in the English Short Title Catalog (Wing G1270B). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 83 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A41543 Wing G1270B ESTC R40911 19530943 ocm 19530943 109021 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41543) Transcribed from: (Early English Books Online ; image set 109021) Images scanned from microfilm: (Early English books, 1641-1700 ; 1688:19) A fair prospect shewing clearly the difference between things that are seen & things that are not seen, in a sermon preached at the funeral of the Honourable Lady Judith Barrington at Knebworth in Hertfordshire / by Tho. Goodwin ... Goodwin, Thomas, d. 1658. [8], 69 [i.e. 71] p. Printed by A. Maxey for John Rothwell ..., London : 1658. Errata: p. 69 [i.e. 71]. Imperfect: tightly bound, with some loss of print. Reproduction of original in the British Library. eng Barrington, Judith. Bible. -- N.T. -- Corinthians, 1st, IV, 18 -- Sermons. Funeral sermons. Sermons, English -- 17th century. A41543 R40911 (Wing G1270B). civilwar no A fair prospect, shewing clearly the difference between things that are seen, & things that are not seen. In a sermon preached at the funera Goodwin, Thomas 1658 15252 124 120 0 0 0 0 160 F The rate of 160 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A FAIR PROSPECT , Shewing clearly The difference between things that are Seen , & things that are not Seen . IN A SERMON Preached at the FUNERAL Of the HONOURABLE LADY JUDITH BARRINGTON ; At KNEBWORTH in HERTFORDSHIRE . By THO. GOODWIN , late Fellow of S. Johns College in Cambridge . Now Minister of the Gospel at Southweal , in Essex . Unum mihi satis magnum citò moriendi pretium videtur , Poni extra omne delinquendi periculum . Grot. Epist. ad Gall . LONDON , Printed by A. Maxey , for John Rothwell , at the Fountain in Cheap-side . 1658. To the Right Worshipful and Vertuous LADY , The Lady JANE CROFTS And To the Worshipful . GOBERT BARRINGTON Esq And Ms LVCY BARRINGTON His Pious Consort . Much Honoured , I Was by your intreaties invited to Preach this Sermon , and by your Importunities have been drawn to this Publication of it : whether this Apology will be sufficient for its coming abroad , I know not ; t is all I have , if not , I must be content with what measure is meted to me The Providential occasion to which it relates , was sad and grievous to many more then your selves : That Honourable and Deare Relation of yours , at whose Funeral it was Delivered ( and for whose sake I doubt not of some Acceptance it will find with many , for all its own unworthinesse ) being one , who for her singular vertues was Generally beloved , and Honoured ; Her death cannot be lamented as Immature , for she lived to a good old Age ; T is the Peculiar Priviledg of the Godly , they cannot live too long , nor dye too soone . It was my observation of her , that her declining age of Nature seemed to be Her improving age of Grace ; when her natural strength , and Abilities began to run low , and on Tilt , as it were ; Her Spiritual affections seemed as if but fresh broached . This is rare , and so much the more excellent , To see in natures Autumn , a second spring of Grace . O t is sad to observe the many declining Professours of these dayes ! many who had once a very good complexion in Religion , how are they now tand by walking much abroad without the Covering of close Communion with God in his Ordinances . The Lord make you wise herein , and faithful to the eternal interests of your Soules ; by taking heed to your selves in these Perilous times , that you steere a right course between the left hand of Profaness and Carnality , and the Right hand of Schisme , and Novelty . Looke first with all Possible care to your foundation , that it be well laid in Regeneration , and heart-renovation ; then build upwards , as high as you can in a holy life , and heavenly Conversation . Make Religion your Businesse , and let the Exercises of it in Publick , Private and Secret have the Preheminence of all your Employments . Bestow the zeale of your Affections on the Great , and weightier matters of Religion , Faith and Godlinesse , and let it not evaporate or waste it selfe on the mint and Cummin of Formes and opinions . Looke on the world , and things of it , as this Sermon gives you a Prospect of them , as being but for a while , the Fashion of them Passing away ; Estates , and Honours , Nobility , Gentry , Lords and Ladies are things which shortly will be quite out of Fashion , and Christ will be All in All . Keep Eternity in your thoughts , Christ in your hearts , Heaven in your eyes , the world under your Feet , and in this posture march on dayly to life Eternal . For your Helpe and furtherance i● these and all other christia● duties , you may comman● the Assistance of His poo● Prayers and Endeavours , wh● is Yours in all Christian observance THO. GOODWIN Brentwood October . 24 1657. A SERMON Preached at the FUNERAL Of the Honourable Lady JUDITH BARRINGTON 2 Cor. 4. ver. 18. While we look not at the things which are seen , but at the things which are not seen : for the things which are seen are Temporal , but the things which are not seen are Eternal . SOlomon tells us , Ecclesiastes 1. 2. To every thing there is a season , and a time to every purpose under the Sun : A time to be born and a time to dye . 'T is worth our observing , that he sayes not a time to be born and a time to Live , or , a time to live and a time to dye , But a time to be born and a time to dye ; Intimating thereby the duration of mans life to be so inconsiderable , that it deserves not the Nam● or Title of time , Orimur , Morimur we are born , and we forthwith dye we step , as it were out of one Grave into another : out of the Grave o● our Mothers wombe into the Grav● of the Earth our Common Mother again . But however mans first motion from the wombe to the Grave be so short and swift , yet his next from the Grave to Eternity is unmeasurabl● and incomprehensible . Man goet● to his long home saith Solomon , 12 Eccles. 5. the state of man after thi● life is called his Long home , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , So the Septuagint renders it : to his house of Eternity : house so long , that the line of timeselfe is too short to measure it . 〈◊〉 thought can imagine it , no expression can declare it , Semper minus dicitur quòd de aeterno dicitur aut cogitatur . To this long home Death conveye● every man , death being that door which lets man into his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his house of Eternity . A Christian should not look on this world as his dwelling place or home , 't is but his Tabernacle or Inne , we have here no certain dwelling place : thy dwelling house must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an house Eternall , no such is to be had in this visible world ; for the things which are seen are temporall , but the things which are not seen are Eternall . A great part of this Epistle is Apologeticall : written for the vindication of Paul's Person , Ministry , and the Gospel it self which he preached , The Gospel and profession of it lay under a very great prejudice in those dayes , by reason of the Cross and persecution that did every where attend them ; Tanquam Evangelij Genius : Christianus and Crucianus being almost all one ; especially this lot fell heaviest on the Apostles and Preachers of it , scarce one of them for many years together , died a Natural Death , but were buried out of the world in some fierce storme of persecution ver. 11 we which live . i. e. we Apostles , an alway delivered unto death for Jesu● sake . q. d. There is but a few of u● now left alive , through the rage o● our persecutors , and we which do live we bear about in our bodies the dying 〈◊〉 the Lord Jesus . ver. 10. we are troubled on every side , perplexed , persecuted , we doe Mortaliter vivere & vitaliter mori . 'T is scarce worthy to be called living , Non est vivere sevalere vita : yet all this notwithstanding , we faint not , v. 16. w● repent not of our engaging in the work of the Gospel ; why ? wha● was it supported and encourage● them ? see v. 17. For our light affliction which is but for a moment , work for us a far more exceeding eterna● weight of glory . No translation ca● reach the height of the Apostles Rhetoricke in those expressions ; fo● Afflicton ; there is glory ; for ligh● affliction a weight of Glory , fo● Momentany affliction , an exceedin● Eternal weight of Glory . Concer●ing Paul's afflictions , we may read little Martyrology of them , 2. Cor● 11. 23 , 24 , &c. In stripes above measure , in prisons frequent , in Deaths oft ; of the Jewes five times received I forty stripes save one . Thrice was I beaten with rods , once was I stoned , thrice I suffered ship-wrake ; anight and a day have I been in the deep in journeying often , in peril of waters in perill of Robbers , &c. One of these Gospel-chaines would feel very heavy to us , yet Paul makes light of them all , setting against them , An exceeding Eternal weight of Glory , which they work for him . A farther support in his sufferings , he and his Fellow-sufferers had from the Consideration laid down in my Text , We look not at things which are seen , but at things which are not seen . q. d. we set not much by the things of this world , we reckon little upon them , we aime not at them , for they are all but Temporal . The object of our desires , aimes and endeavours are things not seen , which are Eternal . The Text may be called a pair of Scripture Scales or Balances , in which may be observed , 1. The Commodities weighed , they are things which are seen and things which are not seen . 2. The great Difference appearing betwixt them upon the weight of them ; the superpondinm of things not seen . Things that are seen being weighed are found very light , very vanities , they are but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a season , for a while , so the word is elsewhere translated . Bu● things that are not seen they weig●● very heavy , they are all Eternal . Eternity makes every thing weighty whether it be Glory or Misery . 〈◊〉 the verse foregoing my Text , w● have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . An Eternal weight of Glory . 3. The right improvement to b● made of this knowledg of the difference between things that are see● and things that are not seen , implye● in that word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifi● so to look , as the Archer at the 〈◊〉 he aims at : we make not these worldly things that are seen our aime , 〈◊〉 catch not at them , we linger no● after them , we trouble not our selve● much about them , our aimes ar● higher , we look at things that are not seen , that are Eternal . Many profitable Lessons might be learnt out of the words , as Christian Religion teacheth us to know and believe things that are not seen . Our Christian faith makes evident to us things not seen . Some things we know by sence , as the Sun shining , and fire burning ; others by reason , as the Creation of the world : but our Christian Religion hath revealed to our knowledg such things , as neither the eye of sense , nor Reason have seen . Our lowstatured dwarfe-understandings , by the help of Scripture-Revelation , have been advanced to some Discovery of things Eternal . Christianity calls the mind off from poring on those low trivial objects of perishing things that are seen , and employes it , in the Contemplation and study of things Eternal . Christianity puts men upon making it their great Business to look after things eternal ; we Christians , we Beleevers look at things that are not seen ; 't is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , we do not only look on them by intellectual speculations , but we look at and after them affectionately and practically in our dayly endeavours and intentions . This is to be a Christia● to purpose , to be dayly busy abou● things Eternal . This is indeed Christians calling : Christians shoul● be mainly skilful about things eternal , and mainly painful about thing eternal . Things of this life , temporal things should be your {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} your by-business , you should 〈◊〉 them , as if you did them not , use 〈◊〉 world , as if you used it not ; the wor● should be served only with God Leavings ; it should have but the fragments of thy time , and the fragments of thy affections ; things eternal should in all things have precedence and preheminence . He tha● believes not things eternal is an in fidel , but he that believes them , ye● lookes not after them , is worse the an Infidel : yet alas , how full 〈◊〉 all streets of such men , that arraking all kennels , and scrapin● Dunghils , turning over every ston● for worldly pelfe , gathering things temporal , but scattering things eternal ; eternal ●ad immortal Souls . Think of it , Christians , things eternal are worth your looking after : and if you would walk worthy of the Name whereby you are called , you must sequester your selves from the world , leave the looking after it to men of this world ( of whom you shall hear more anon ) whose calling it is , whose portion it is ; do you devote , and dedicate your selves chiefly to the care of things eternal . But I come to a third Observation , which I chiefly intend to handle at this time . It is Eternity makes the great difference between things that are seen and things that are not seen . The things of this life are but for a season , but the things of the life to come are eternal . If the good things and evil things of this life and the life to come were to be compared and weighed one against the other , many other differences would appear , to give the things of the life to come precedence ; But that which mainly , infinitely , indeed , casts the Scale , makes the things of the life to come to preponderate is this word Eternity : they are all eternal : eternally good or eternally evil ; you do but weigh a grain of sand against a huge Mountain , a drop of water against the whole Ocean , or a pins head against the whole globe of heaven and earth , that weigh a temporal good against an eternal good ; or a temporal evil against an eternal evil . I 'l speak a little to three particulars for the better clearing up this Doctrine . 1. What is meant here by things seen and things not seen ? 2. What by Temporal and Eternal ? 3. What are those things not seen , eternal which Christians are to look after ? 1. Things seen and not seen what are they ? Man , you all know , Consists of two parts , a Carnal part and a Spiritual , a Body and Soul , Flesh and Spirit , an Earthen vessel and a Spiritual Treasure , a Candle and a Lanthorn , a plain Cabinet and a Rich Treasure : The Body one part of Man is visible , the Soul being a Spirit is invisible : According to this double part of man , one of which may be seen , the other cannot be seen , all things which concern man may be divided either into suchthings as maybe seen , or as may not be seen . The things which immediately concern the body , whether good , as life , health , wealth , food , Rayment , liberty , Friends &c. or evil , as , Sickness , Pains , Poverty , Nakedness , death , &c. are all Objecta sensibilia things which may be seen , they do incurrere in sensum . Men that walke by sight look much at them and are much affected with them : In this sense the Apostle 1 John 2. 16. calls wealth the lust of the eye . But the things which immediately Concern the Soul , whether good , as Grace and Glory , or evil as Sinne and misery , guilt and wrath ; as the soul it selfe is a thing not seen , eternal , so are those concernments of it : therefore only regarded and lookt after by men that walk not by sight but by faith . So that upon the point , by things that are seen , and that are not seen , may be meant the same which in 1 Tim. 4. 8. is exprest by the things of the life that now is , and of that which is to come . The things of the life that now is , are temporal , but the things of the life to come are eternal . 2. What is meant by Temporal and Eternal ? T is a very easy and a very hard Question ; what is Time ? what is Eternity ? The durations of all beings are Philosophically divided into three kinds , Tempus , Aevum , and Aeternitas : But Theologically into two only , Time and Eternity . Time in eneral in the Lump , signifies the Duration or Continuance of things from the beginning of the world to the end of it ; Time being measured , as Philosophers say , per motum primi mobilis , by the motions of the heavens extrinsecally : when the heavens therefore shall be dissolved , Time shall be no more . Rev. 10. 6. Time in the Nature of it including 1. a Beginning . 2. Succession . 3. An end . And by its parts 't is Differenced by past , Present , and Future . This is time in General {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2. Time in particular called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of which the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in my Text is Compounded , is a part , portion or quantum of this Time , a little arme of this Sea , a Page or two of this whole Book ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} old Father Time it selfe is but an Infant of a span long to this great Giant , Eternity : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} season , is a limbe of this little Infant : Time it selfe is but a moment , a minute of Eternity ; and season is a Minutulum of this Minute , a very inconsiderable thing : yet 't is by this that all particular worldly things are measured ; they are not said to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} They are not measured by the whole yard , of time , but by the inch of season , they are but for a while , for a season . But what is Eternity ? without blushing I may reply as an acute Di●putant once did to a hard argument , Respondeo me non posse Respondere , My answer to this Question is , that it is a question past my skill to answer : or as the Philosopher Symonides did to King Hieron's question , What is God ? he required three dayes one after another to meditate an answer to it , and at last told him he was farther from knowing what to Answer , then when the Question was first propoundrd , for that Quò plus cogitaret , plus cogitandum occurreret , the deeper we digge , the faste● and higher will water rise upon us to drown our very meditations . Many descriptions are given of it , which I will not spend time in rehearsing : only Note a common Distinction of Eternity into Increated & Created , Absoluta & Participata ; a Complete perfect Eternity that is God's , and an Incomplete inperfect eternity Communicated to some Creatures Gods Being is every way infinite , S● are all the Perfections of it : In wisdom , Omniscience is his infinite Perfection , in power , Omnipotency , it Presence , Immensity , in Duration Eternity . Gods Eternity includes four things ; 1. That God was from everlasting without any beginning Psal. 90. 2. Before the mountains were brought forth , or ever thou hadst formed the earth and the world : Even from Everlasting to Everlasting thou art God . In Isaiah 57. 15. he is called the High and Lofty One that Inhabiteth Eternity . In the beginning God created the heaven and the earth ; But God , the Creatour of heaven and earth himself , was without beginning , from everlasting . 2. That Gods Being hath no ending ; God did not begin to bee , God cannot cease to bee , Rev. 10. 6. He lives for ever and ever 1 Tim. 6. 16. he only hath Immortality ; God only hath it Intrinsecally , Essentially , independently , some Creatures have it by Communion , from Gods good will and pleasure , and in subordination to Gods glory . God only is from Everlasting to everlasting , To be eternal , A parte ante and a parte post , both is Gods incommunicably . 3. In Gods Eternity there is no succession , no prius & posterius , no yesterday and to morrow , all things being equally present to God's Eternity . One therefore calls it Duratio semper praesens , unum perpetuum ●odie quod non transit in praeteri●um aut ●uturum . Gods knowledg comprehends things a thousand years distant one from another more exactly the● ours can doe things of yesterday Things come to our knowledg , som● before , some after others ; 't is not so with God's : This , some schoolemen have Illustrated by such a similitude , A man standing on the to● of some high mountain , or hill to se● an army marching , he sees the whole body of it at once , thoug● possibly one part of it be many mile● distant from another ; another ma● standing on the ground sees but very little at a time , first one ra●● of men then another , one troo● after another , one Regiment afte● another , some before , some behind some coming , others going , other gone . Thus do we that stand 〈◊〉 this low valley of time see an● know things successively , and compute by dayes and years , yesterda● and to Morrow , last and next year One Generation passeth away and an●ther cometh : but the High and Lo●ty One that inhabits Eternity know no yesterdayes nor to morrows , hi● eternity possesseth altogether , all a● once . God's Eternity is interminabil●● vitae tota simul possessione . If thou sayest thou canst not conceive how t●is should be ; I only say to thee 〈◊〉 the words of a Learned Philoso●●er , Si scires quid Deus esset , Deus 〈◊〉 , None but God can comprehend God . 4. Gods Eternity is Causall : he dispences and measures out the duration and Continuance of all other b●ings : he sets out their races , and stages , when they shall begin , and when end . The times and seasons of every thing under the Sun are appointed by him : the Sun it self and Heavens keep the Courses he appoints them : and when he will , Time shall be no more ; This is increated Eternity . 2. The Creatures eternity is Communicated and dependant , and t is but an half eternity : God is from everlasting to everlasting ; the Creatures is from such a time , when it began , To everlasting . Me thinks it makes my weak understanding as it were giddy to stand a little and look either backward from everlasting or forward to everlasting . One quarter of an houres deep meditation of eternity makes head and heart fall an aking , as not able to bear it . As the eye can bear with ten or twenty or thirty Candles all lighted at a time in a roome and look on them without any pain or trouble , but a little gazing on the Sun weakens and dazles it , being Excellens Sensibile : so it is with the weak eye of man's understanding , if you keep it within the Horison or compass of time ( although at hundred and thousand years distance ) it will hold out with vigour and quickness ; but if thy thoughts approach a little neer Eternity to Consider it seriously , thou wilt presently be sensible of a great weakness in thy Intellectualls , thy head will scarce hold out to serve thy hearts Necessity about the considerations of Eternity . So much at present for that second particular what 's meant by Temporal , and Eternal . 3. What are those unseen eternal things which Christians look after ? I might instance in many particulars Take these four . 1. The new Spiritual life of a Christian in his union to Christ began by Regeneration . As natural life consists in the Conjunction of the body and Soul : So does spiritual in the union of the soul to Christ . And as the body without the soul is dead , so is the soul without Christ . This spiritual life of a Believer is a very secret hidden thing , Colos. 2. 3. your life is hid with Christ in God , 't is hid from the world , and hid oftentimes from believers themselves , so that they are often in great feares and troubles about their spiritual Condition : whether in Christ , or out of Christ , they cannot tell . They are not to be numbred the many careful thoughts that the hearts of true Christians are filled with , about this one thing , Their Regeneration . This is a thing not seen , not regarded , nor understood by the world , yet this is an eternal thing , your souls passing from death to life , its first step towards that life that is eternal over this narrow bridge of Regeneration . Oh Sirs , hath this been looked after by you , your New-birth ? many talke much of their Birth , and Parentage , and Ancestors , you are but meanly descended and base-born all of you , that are not born again of water and of the Spirit . The differences of men by flesh and blood , and titles of honour , such as are Gentlemen , Esquires , Knights , Lords , &c. are but temporal , for a while , but the differences of men by nature and the Spirits regenerate and unregenerate these are Eternal . 2. Justification or the sense of sin pardoned , Thy person accepted , God reconciled , these are things greatly looked after and laboured for by good Christians , yet things not seen nor discerned by the world , Rev. 2. 17. To him that overcometh I will give to eat of the hidden manna , and will give him a white stone , and in the stone a new name written , which no man knoweth saving he that receiveth it . This hidden manna are the Comforts of the Spirit of God in the hearts of believers upon the sense of their Reconciliation to God : The white stone is their absolution and Justification . It being a manner used in some Iudicatories to give a white stone in token of approbation and absolution , and a black stone in token of Condemnation or rejection . O this white stone Believers search and look and dig for as a Treasure ! Justification is an eternal thing Rom. 8. 30 : whom he justified , them he also glorified , 3. Adoption , the Souls Relation to God in a state of Son-ship , that 's a thing not seen , Relationes non incurrunt in sensus ; this is a thing that Beleevers are inquisitive after , to have the Spirit of God bearing witnesse with their Spirits , that they are the Children of God , Rom. 8. 16. God hath a seed among the children of men , whom having new-begotten by his Spirit he hath certainly adopted to be his children , his affection to them exceeds farre yours , who are Natural parents towards your children : he hath Paternal affections towards them , and they filial dispositions towards him , he a paternal care and providence over them , they filial Confidences and Dependences on him , as you parents lay up for your Children , so does God for them . This Dignity indeed hath no outward appearance to discover it self to the world . It doth not yet appear who are Gods sons , nor how such shall be glorified : The heirs of eternal glory walke up and down the streets of the world in very contemptible appearances . Sometimes in Sheep-skins , and goat-skins , being destitute , as having nothing , yet possessing all things , two or three of them sometimes are crouded together into one poor thatcht cottage , yet not one of these ( though it be a thing not seen of the world ) stirs abroad without a guard of Angels & the Spirit of glory and of God resteth on them . The poor petty heirs of this world make a great shew and noise where they goe , they are looked after , and pointed at , There goes such a Knights eldest son , such a Lords heir , &c. only the sons of God and children of the Most High , who shall every one of them inherit an Eternal Kingdome , their glory is a thing not seen , therefore is not their condition valued by men of the world : but Blessed is that Soul , who has received this New-name of a Son or daughter of the Lord Almighties : 4. The last thing which I shall name among things not seen which believers look after is an Inheritance in heaven , uncorruptible , undefiled , that fadeth not away , while other men are busied wholly in laying up for themselves treasures on earth , they are laying up for themselves treasures in heaven . 1. Cor. 2. 9. Such things as eye hath not seen , nor ear heard , n●ither have entred into the heart of man , for them that love him . God is preparing heaven for them , and they are preparing themselves for heaven ; They are clearing up their evidences , and securing their titles to Glory , by making their calling & Election sure , they observing wisely how slippery mens present standings are on earthly possessions , are laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life , 1 Tim. 6. 19. O this heavenly inheritance is that , which a Beleever hath his eye upon on all occasions ! His short Commons on outward Mercies he makes up often with the remembrance of the plentiful feast provided for him in his fathers house , and Kingdome . His heavy afflictions are made light by Considering that exceeding eternal weight of Glory they worke for him . The yoke of Duty and service is made easy by having Respect unto the recompence of Reward ; when ever any thing troubles him , or goes amiss with him here among things temporal , the Consideration of heaven and things eternal makes amends for all . Thus a beleever looks at these things which are not seen , which are eternal ; I come to Application . This Doctrine , that the things of this world are but for a season hath a double aspect , as the Israelites cloud , a darke side and a light side , it looks very sadly upon all those whom the Scripture calls Men of this world ; men in this world we are all , but not all , I hope ; men of this world . To men of this world I may call and say in the words of the Apostle James , James 5. 1. 2. Go to now ye ▪ men of the world , weep and howl for your miseries that shall come upon you ; your riches are corrupted , and your garments moth-eaten . Here is the Canker and the rust , and the moth that is consuming all your treasure , this one word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they are all but for a season . I'el give you 4 Characters of men of this world . 1. Men , all whose skill and dexterity is about things of this world ; shrewd men , very knowing about worldly affaires , but altogether ignorant about the matters of Eternity . The world is the only book they study ; Therein they are soundly book-learned . As David did on Gods law , so do they herein , meditate day and night ; This booke hath three leavs 1 John 2. 16. Riches , Pleasures and Honours . 1. The Covetous man's Genius or Lust carries him after wealth , this leafe he is daily thumming , beating his braine and studying new wayes to enlarge his est●te , by adding house to house , and purchase to purchase , contriving new engines to draw more of the Riches of the world into his possession : and to a notable perfection , herein many of them attain , being verstin all the Topicks and Common places of profit and gain ; having got in a readinesse all sorts of money-traps to catch it , where-ever it is stirring and to be had : per fas & nefas Rem , rem quocunque modo , rem . The voluptuous man , his teeth water more after pleasures and sensual delights , feasting and gaming , and riotous living ; he gives his heart to seek and search out all manner of mirths and pleasures ; As Solomon describes his own Courses in the time of his vanity . Eccles. 2. 1. 2. to the 10. v. Solomon shews there what large provision he made to satisfie this lust , sumptuous diet ; stately buildings , orchards , Gardens , Forests , Parkes , Fishponds , Musick vocall , and instrumentall , he with-held not his heart from any joy that his eyes desired ; As a young prodigal Citizen of London I have read of , who had a great longing to give all his five sences a pleasure at once , and allowed to the delight of every sence a several hundred pound : by which and such like practises within the space of three years he wasted an estate of thirty thousand pound in money left him by his father , besides Land , Plate , Jewels , and houses furnished very richly to a great value . T is not a little cost and pains men of this lust are at , to maintaine and give it satisfaction . 3. The Ambitious man is of an aspiring mind , he is climbing higher and higher after honours and preferments , his head is never without a plot to promote this his design . These three , which one calls the worlds Trinity , in serving of these , men of the world are wholly taken up : and many live under the Repute of notable wise men , for the skill they have attained in these worldly businesses . Poore Creatures ! the subject of our skill are things that are but for a while , therefore for a while you l go for wise men , wise for a time , but fools Eternally . How will these wiser men of the world see themselves shortly befool'd ! me thinks I hear the Noise of their cry at the day of Judgement in the words of Saul . Behold we have played the fool and have erred exceedingly : you have a Proverb , Penny wise and pound foolish , such are men of this world ; wise in temporalls , fools in Eternals . Looke to it , Sirs , that none of you be such , wise to buy and sell and make bargains , to Contrive wayes of enlarging your estates , and raising your families , but in the Mysteries of Godliness , and matters of Salvation , such as Regeneration , union and Communion with Christ , Living by faith , having our Conversation in heaven , &c. grossly ignorant and void of understanding . 2. Men whose labour and activity is wholly or chiefly for things of this world ; men whose practise is directly opposite to our Saviours precept John . 6. 27. They labour for the meat that perisheth , but they labour not for the meat which endureth unto everlasting life . Great week-day Labourers in gathering the perishing things of this world ; but Lords-day loyterers when they should be gathering heavenly Manna for life Eternal . Industry and diligence in an honest Calling , though never so poore and mean in the Account of men is well-pleasing to God : I would not be thought to reprove or reproach that : I wish heartily many pretenders to Religion now a dayes would make more conscience of that duty : I thinke it also one of the great sins and reproaches of our Nation that it abounds with so many vagrant beggers and extravagant Gentlemen , living , the one as if they were above , the other , beneath all honest calllngs : But the sin I am now describing , and disgracing is , when men will toil and moil , run and ride , rise early and sit up late , in pains-taking about the things of this life ; but will not be brought to like or practise any exercise in Religion , in which pains must be taken , although the profit and advantage of it be an Eternal good ; When Estates and preferments in the wo●ld which are but ●or a while , are sought with the hazard of eternal Soules ; which are lost for 〈◊〉 of looking af●●r . O ye Sons of men how long will ye love varity and seek after lea●●ng ? Psal. 4. 2 ▪ why labour you for that which 〈◊〉 not ? the dayes are Coming when you will reflect on your 〈◊〉 for these temporal things , with Solomons words Eccles. 1. 3. what profit hath a man of all his labours which he taketh under the Sun ? so Eccles. 2. 11. you will look on all the works your hands have wrought ; and on the labour you have laboured to do , and the Result of all will be vanity and vexation of Spirit , there was no profit under the Sun . You that now are all for profit and gain , to whom dulcis odor lucri ex re quâlibet , you will be miserably disappointed , you 'l find there was no profit under the Sun , pro●●t will be found to be amongst things that are not seen , things eternal which you looked not after . What a vain thing is it for a man to busy himself in drawing curious images or letters in the sand or dust , which one blast of wind will suddenly deface and spoil , and in a moment obliterate the pains of many hours or dayes ? O it might be happy for many mens soules , if one tenth part of that time , labour , and pains which is spent about things temporal ; were spent about things eternal . Consider with what shame and torment of spirit you will stand before God at the Day of Judgement : under this remembrance ; what profit of all my labour under the Sun ? None , none at all , your labour was misplaced , it was about perishing things ; In stead of profit behold nothing but anguish and vexation of Spirit . 3. Men of this world are such , all whose treasure , estate and portion lies in this world : 't is all visible , consisting only of things which are seen . As we say of some men , they are great men in their own Country , their estate lies altogether in one Country , there they have great Command , great interest and Respect , many Tenants and retainers , great Alliance , they beare all the sway , but out of their Country , they are No body , they pass to and fro unregarded : so is it with many , who in this world bear a great sway through their worldly greatnesse , by their purse and power they can have any thing , and do any thing here below ; But Alas , you see all , all lies on this side the Holy Land , here lies all their estate , they have no treasure ; nor inheritance in heaven , their friends dwell all on earth : in heaven there 's none cares for them : they have much kindred and acquaintance on earth , but strangers to heaven , God ownes them not , Abraham is ignorant of them , and Israel will not acknowledg them , one stroke of death utterly undoes them , and bereaves them of all at once . In a moment , in the twinkling of an eye they are thrown out of all , they are cast down and shall not be able to rise . Psal. 37. 35 , 36. I have seen the wicked in great power and spreading himself like a green Bay-tree : yet he passed away and lo he was not , I sought him but he could not be found . Death like a Bayly or Serjeant comes with a writ of arrest , seizes upon all , and carries them away to prison , where they must be for ever without any hope of Redemption . This will be the end of men of this world . O Sirs , me thinks you should sit trembling under all your enjoyments to see this one word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For a while , written upon the forehead of them all ; For a Souldier to have an honourable sword of Knighthood girt about him ( as one once had ) and a piece of match of a few inches lye by him burning , with which his life must extinguish and end also , where would his eye think you be most ? on his sword , or his burning match ? would not this more dismay him than that could rejoyce him ? This word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a while lies like a piece of match , burning by all your enjoyments ; thy goodly Houses , rich Lands , Portions , Jewels , pleasant Gardens , stately Parks , Dear Relations , are all within a few inches of going out at once , and thou thy selfe shalt be left in utter darknesse . 4. Lastly , men of this world are such , whose hearts are wholly set on things of this world : Their projects and designs are all for the world , nothing goes neer their hearts to affect them or afflict them , but things of this world , worldly losses and crosses , worldly gaines and advantages : if they rejoyce , 't is in corne or wine , or some worldly good , if they mourn and walke heavily , 't is under some worldly loss and disappointment . Me thinks this should be heart-breaking News to you , to hear of all at once thus suddenly departing from you : It goes to your hearts now , to part with a little of your wealth though to cloath the naked , or feed the hungry , how will you beare the loss of all ? how painful is the plucking , out but of one tooth , that stands fast in the flesh ? To have all knockt out together is intolerable : you whose hearts sticke so fast , and cleave so close to the world , weep and houle for the miseries that are coming upon you , who must have all at once rent and ●orn from you . It is storied of a German Prince that being admonished by Revelation to search for a writing in an old w●ll : which should neerly concern him , he found one containing one●y these two words ; Post sex ; After six , whereupon the Prince conceived his death was foretold ; that after six dayes it should ensue , which made him pass those six dayes in Continual preparation for death ; but those six dayes being past , without the event he expected , he persevered in his Godly Resolution six weeks , six moneths , six years , and on the first day of the seventh year the Prophecy was fulfilled , but otherwise then he interpreted it ; for thereupon he was chose Emperour of Germany , having before gotten such a habit of Piety , that he Continued in that Religious course for ever after . Brethren , that writing in the wall did no more concern the Prince , then this in my text does you all , whose hearts are set on the world ; Ponder and meditate seriously on this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a while , this estate is but for a while , these pleasures but for a while , these treasures , this Husband , Wife , Children are but for a while ; the Princes while was Post sex , after six , Thine may be Ante sex . It may be as the Rich fooles in the Gospel was , Luke 12. 20. Hâc Nocte , this night ; so little may the while be , that those things which are seen will abide with thee . Oh , that you would take up some wise Resolutions from this Consideration ; namely these two . 1. Regulate and moderate your affections towards them ; let this meditation allay the heat of your affections towards worldly things : Let not things of so short a duration , take so deep a rooting in thy affections . Love the world , and the things of it , as thou dost the good accommodations of an Inne , not as thy home ; Facilitate thy parting with them , Considering them often under this Representation of being Temporal , but for a season , for a while . I have read of a Roman Senator , that having a very curious Cupboard of Glasses , in which he took much delight , they being all upon the occasion of a great feast he made , brought forth and set upon a table ; while he was pleasingly viewing of them , it came into his thoughts what brittle Commodities they were , and how easily broke , broke they would be , one by one servant , another by another , and the breaking of one would more anger him then they were all worth ; he to prevent this evil , layes his hand on the cloth on which they stood , and by one pluck himself breaks them all at once . Sirs , all our Creature-enjoyments consisting of things which are seen , are like a Cupboard of glasses , fair to the eye , but very brittle and fadeing . Inter peritura vivimus . A glass is not easier broken then all worldly things beside , and break they all will ; Fire comes and breaks one , sick ness another , violence another , death first one child , then another , one friend after another , and if thy affections be not well regulated , there will be more evil in thy immoderate grief for the loss of one , then ever there was good in the enjoyment of all ; to prevent this ; breake thy heart off from them all , which cannot be better done , then by dwelling much in thy thoughts upon this Notion of them : As being but for a while , for a season . 2. Resolve not to hazard the loss of invisible Eternal things , for things which are but temporal , for a while . You know the fable of the dog , that lost the meate he had in his mouth , by Catching at the shadow of it in the waters , De te Fabula narratur , may it be said to every worldling . Suppose a man having a purse of gold in his pocket , and coming into a market , where he finds men scrambling for apples on the ground , amongst them he runs into a croud , loses his purse of gold , but gets an apple , which he falls of eating , but before he had halfe eaten it , that is snatched out of his hands also ; This egregious fool hazarded his gold for an apple , and then loses gold and apple too : thus do vaine men , whose hearts are set upon the world ; venture with eternal soules anywhere , upon any desperate project , in scrambling for the things of the world , Precious eternal soules are scattered and lost in mens busy gathering the dust of the world ; and within a few dayes death comes and snatches all that out of thy hands also : This will be the Conclusion , you that will hazard things Eternal for things temporal , will lose both temporal and Eternal , you have seen the dark side of this Doctrine : with which it lookes sadly upon men of this world . This Doctrine hath a light side for true Israelites , a comfortable aspect on all true Believers ; wicked men have all their good things in this life ; 't is sad to them therefore to consider they are all but for a season , but believers have all their evils in this life , 't is therefore their comfort that they are but for a while , their foul way lies all here below , the shorter the better for them : whatever thou seest here below , that is at any time bitter or grievous to thee , Remember for thy comfort 't is but for a while . 1. Thy own sins , those are now great eye-sores to thee , and grievous to behold ; the hardnesse and deadnesse of thy heart , thy vain thoughts , earthly affections , the wandrings of thy paths out of Gods wayes ; thou never lookest upon thy heart or life , but thou sighest to see lusts and sin abounding and superabounding : but be of good comfort these evils are but for a while , thy heart ere long shall be perfectly renewed and totally purified , thou shalt look and shalt not see all over the least matter for sighs and tears , not a spot nor wrinkle shall be left all over thee : thy soul shall not be long as a bird tyed by the wing , it shall mount up , and be in the midst of things eternal ; it shall be soiled no more by conversing with things temporal , it shall deal only with things Eternal : while thou art present in the body , thou art absent from the Lord , but thou shalt after a little while be for ever with the Lord . 2. Other men's sins ; they are great evils which thou ●eest under the Sun : and they are great troubles and torments to gracious Soules . He that is not troubled for other mens sins , is not troubled for his own . Lots righteous Soul was vexed , wracked , tortured from day to day to see the ungodly conversation of the Sodomites . Rivers of water 's run down mine eyes , sayes David . Psal. 119. 130. Because men keep not thy law . Psal. 120. Psal. 5 , 6. Woe is me that I sojourn in M●sech , That I dwell in the tents of Kedar : 't is but for a while that thou shalt see the reeling drunkard , and hear the oaths of swearers , and the idle frothy talke of vain men ; The wickedness of the wicked shall be at an end ; Thou shalt not alwayes see the prosperity of the wicked to tempt , nor the adversity of the Godly to discourage thee . Ps. 37. 35 , 38. I have seen the wicked in great power , But the transgressors shall be destroyed together , the end of the wicked shall be cut off ; while God exerciseth his patience in forbearing them , thou must exercise thy zeal in reproving them , and thy repentance in mourning for them . 3. Thy own sufferings and afflictions , of what Nature or kind soever , they are but for a while , but for a moment , in the verse foregoing my Text ; Remember this as a lenitive to allay the smart of thy afflictions . Thy aking head , thy Palsy hands , thy trembling heart , thy Gouty leggs ; all these are but for a while . Thy slandred innocency , disgraced Name , impoverisht estate , all these are but for a while . 1 Pet. 1. 6. there are two Cordialls together , ye are now in heaviness for a season , if need be ; For a season , If need be . The patient complains his Physick makes him sick at the heatt , his Physician comforts him by telling him , 't is but for a little season , and it was needfull , his strong disease needed such strong Physick . Thou art apt to cry out in the bitterness of thy Soul , How long Lord , how long , Holy and True ? God answers thee in his word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be patient , 't is but for a season , for a moment Nubecula est , citò transibit . This meditation is a soft Pillow for thee , to lay thy aking head and heart on , to keep thee from fainting in the day of adversity . 4. The Calamity of God's Church and people , Sions sufferings , Jerusalem's breaches : The true legitimate sons of Sion cannot but grieve and mourn to see their Mothers distresses , many a time do they sit down by the waters side weeping to Remember Sion Psal. 137. 5. If I forget thee O Jerusalem , Let my right hand forget her cunning , To see the potency and prevalency of the Churches Enemies , Gebal , Ammon , Amaleck , Philistine , &c. all uniting their power against Sion ; To see the paucity of Sions friends , and they divided amongst themselves , to see her wall broken down , her treasure profaned , her precious Corner-stone it selfe vilified and made light of , his truths corrupted , ordinances despised , Ministers reproached , and discipline mocked at ; these are sad objects for gracious soules to look on , yet these things are to be seen , and to be seen in our dayes , and in our own Countrey , but our Comfort is , these things also are but for a season ; as thou seest them , so Jesus Christ the Churches head and husband who sitteth in the heavens , he seeth them , and he will arise and have mercy on Sion , for the time to favour her , yea the set time is come ; Sion Militant shall be Sion Triumphant . The time is coming when all those that mourned for her , shall rejoyce for joy with her . Thus may this Doctrine , that these things that are seen are but temporal , be improved to the Comfort of Believers . I 'l onely adde one use more which shall be of exhortation , from the latter part of the Doctrine , That the things which are not seen are Eternal . There are , Christians , you hear things eternal , and you to whom I am speaking of these things are all of you such as must live eternally amongst things Eternal . The Continuances of your beings here among things seen , may be different from each other , some may be longer , others shorter ; but in the world to come however in kind your beings may differ infinitely , as farre as heaven and hell , yet in duration they will all agree to be Eternal . Many of us live as if they had never heard of things Eternal , most as if they did not believe any such things , and truly even the best of us do not improve as we ought the knowledg of things Eternal . Now my exhortation to you all is , that you would seriously Consider and meditare on those things Eternal . I will direct my exhortation of you to three particulars for your Meditation . 1. Meditate seriously on Eternity it selfe ; which is the Interminable , Infinite , endlesse duration of a being . Eternity makes good things infinitely good , and evil things infinitely evil . The happiness of the Saints in heaven , and the misery of the damned in hell , have both of them a vast Circumference ; but the very Center of both is this one thing Eternity ; The Crowns of Glorified Saints , and the Chains of tormented Sinners are both made so weighty by this inclining of Eternity . The mind of man is a vessel too narrow indeed , to form or contain a meditation which may bear any proportion to Eternity : yet some Devout men have well improved their meditation , to helpe to affect us with the thoughts of Eternity . One discoursing of the Eternal sufferings of the damned in hell , thus represents them ; if ( sayes he ) the whole world from the lowest bottome of the earth , to the highest top of heaven , were filled with small grains of sand as close as they could possibly lye together , and every thousandth year an Angel should come and fetch away one of them , untill the whole heap were spent ; if then the prison door of hell might be set open , and the damned set at Liberty , it would be jowful News to them , yet those years , although innumerable , are nothing to Eternity . Another thus , if God should make this Motion to the damned , that every thousandth year they should shed one single tear , all which should be kept together , untill they amounted to the quantity of a great Ocean , and , then with this sea of their tears he would quench the fire of hell and their torments should be at an end ; there would ( sayes he ) be great joy in hell at this merciful motion , but the weight of Eternity in their sufferings , presseth them down every day lower and lower , with inconceivable , unsupportable misery . O Eternity , My Brethren , if you could make your thoughts but stick to it , if you would every day task them to some solemn meditations of it , if you would breath them every day , by walking up this high hill Eternity , and there be taking a prospect of things that are not seen , you would find it exceeding healthful to your soules , I would commend it to you as a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Physick to cure all soul-diseases and distempers . If I were asked what were good to make a proud man humble ; Let him meditate seriously on Eternity ; what will make a vain man serious , a covetous worldling heavenly minded ; a loose liver , strict and precise ; a wicked man good , and a good man better and better ; let them all daily seriously thinke on Eternity . Your hearts , it is likely , will be very averse from the practise of this duty , as a foul stom●ck nausea●es all Physick ; but you that tender the health of your soules , en●orce it down , let it be part of thy daily Spiritual dyet , some warme draughts , some serious thoughts of Eternity . Many excellent advantages and benefits might be shewn you , would follow from this duty . This would make Jesus Christ sweet and precious indeed , to you that have obtained him , whether you look on Eternal good things , or eternal evil things ; he being a Sun by which are communicated to you all eternal good things ; and a shield by which you are defended from all Eternal evil things . And you that are yet out of Christ , how anxious and industrious would this make you to obtain him . In this life thou canst make a shift without Christ , thou art well provided against the evils of this life , and well furnisht with the good things of it . Many friends thou hast who profess themselves thine till death , but Christ can only make good to a Soul , Thine eternally . This would keep your hearts in awe of sinne , for fear of after claps and after-reckonings in Eternity ; This would put you upon exact and circumspect walking ; This would make you like , and chuse the wayes of holiness . I have read of a Profane loose witty Gentleman , being seriously asked what he thought of the severe strict life of Religious men , and what of the voluptuous , ungodly debauch'd courses of such as himself ; he answer'd , Cum istis mallem vivere , cum illis mallem mori , I had rather live with these , but I would be glad to dye with those , said he , as Balaam , let me die the death of the righteous ; Serious frequent meditations of Eternal things would make you willing to live with them , as well as to die with them ; to fast and pray , and sowe in teares with them on earth ; as well as to feast , and triumph , and reap in joy with them in heaven . This would make you less earthly and more heavenly minded , this would make you chuse suffering before sinning , the reproaches of Egypt before the pleasures and honours of Pharaohs court . This would make Christs yoke easie , because of Eternal pleasures ; and sins yoke heavy , because of Eternal wrath : this would make you fight the good fight of faith valiantly , and hold out to the end without fainting ; in hopes to obtaine that incorruptible Crown of Eternal Glory . Having meditated on Eternity in General ; let thy next step be to consider thy Eternal things in particular ; Having set before thy thoughts Eternal joyes , and eternal torments , eternal happiness , and eternal misery , a Heaven Eternal , and an hel eternal ; O my soul , which of these Eternals will be thine ? for temporals , thou art well enough , thy lot is fallen into a good ground , thou art well situated , well accommodated with Wealth , Honours , Houses , Lands , Friends , Relations ; but these are thy temporals , thy Moment anea ; What are thy Eternals ? this world is but thy Inne , where must thy home be , in Heaven or in hell ? I do but sojourn here , where must I dwell and abide ? where will my Eternal mansion be ? who must be my Eternal Companions God and his Saints , or the Devil and his Angels ? must I dwell with Abraham , and Isaac and Jacob , with the innumerable company of Angels , and Spirits of Just men made perfect , or with Cain , and Pharaoh , and Judas , with the Divel and his Angels and Legions of unclean Spirits ? 't is said Acts 1. 25. of Judas at his death he went to his own place . Brethren , as sure as you have all places of abode here on earth , which you call your own homes , so shall every one of us have either in heaven or hell a home that shall be our own place . In this world neither the wicked nor the Righteous are in their own places ; here for the most part the wicked and the ungodly have got the upper places , the Children of God sit lower-most , Dives sits at his table feasting , and Lazarus lies at his Gate begging ; Beltshazars place here is a throne of Majesty , and righteous Daniel a prison and a Den of Lions . But it shall be quite otherwise when all by death enter into their own proper places in Eternity ; The worst places in the world are too good for sinners , and the best in heaven are prepared for Saints , who in Christ are blessed with all Spiritual blessings in heavenly places . Me thinks this should be a very affecting meditation , O my Soule where wilt thou be when thou art gone to thy own place ! when thou art removed from hence , and shalt have left Husband , and Wife and Children , Neighbours and Friends , and all these things that are seen , where will thy abiding place be ? Where must I spend my Eternity , which can indeed never be spent ? certainly if men would but use all diligence , as the Apostle sayes , they might come to know where their Eternal mansion shall be : every man in this world may be said to chuse his own place in the world to come : Joshua 24. 15. Chuse you , sayes Joshuah to the Israelites , whom you will serve ; but as for me and my house we will serve the Lord . Psa. 119. 173. I have chosen thy precepts , sayes David : he that chuses Christ for his Lord and King , to be ruled by his word , to be Sanctified and guided by his Spirit ; he consequently chuses heaven for his future habitation . But you that here refuse to serve the Lord , that will not let Jesus Christ reigne over you ; you that chuse your lusts for your Lords , and walke after the flesh as a servant after his Master ; you that chuse Mammon for your Master , and the world for your portion ; you turn your back upon heaven , and run head-long to destruction ; you make a Covenant with death , and an agreement with hell . That there shall be your habitation , what a gnawing worme will this be in the Consciences of wicked men for ever in hell , to consider . This is a place of our own chusing ; here is the same Company we chose for our acquaintance on earth , we cared not for Communion with Saints , nor fellowship with God on earth ; here we are sentenced to an everlasting separation from them ; we are justly miserable being made so by our own choice and consent ; volenti non fit injuria ? O Israel , thou hast destroyed thy self ! Lastly , proceed a little farther in thy meditations concerning Eternity ; what provision and preparation hast thou made for Eternity ? The fool in the Gospel applauded himself in this , that he had much goods laid up for many years , but nothing was laid up for Eternity : hast thou been any wiser ? Faelix , quem faciunt , &c. hath his woful Example item'd thee into more Carefulness ? what art thou provided with for thy long home in Eternity ? It is a commonly known true saying , Ex hoc momento aeternitas , The great weight of Eternity hangs upon this small wire of time : time hath an influence on Eternity : a few drops of bloud will discolour a great quantity of water , the well or ill-spending of this moment of time will colour the great sea of Eternity into a white of happinesse or blacke of misery ; Thinke seriously of it , Christians every action , word or thought of thine will make thy Eternity better or worse . My houres preaching and your hearing at this time will adde either to both our eternal happiness , or to both our eternal miseries . All that we now do will rebound againe upon us in Eternity ; As when we put a lump of Sugar into a cup of wine or water : it falls presently to the bottome out of sight , but there it dissolves and diffuseth it selfe over the whole cup , and may be tasted in every parcel of it , thus do all our actions sinke as it were out of sight , and out of memory into the bottom of Eternity ; there they operate and effect either our happiness or misery , which will be felt and tasted by us throughout all Eternity . Every wound which thou now givest thy Soule by sinne , kept never so secret now , will then fall on bleeding openly and smarting Eternally . O what miserable abused Soules will then be to be seen : most cruelly hackt and hewen with sin , all over full of bruises , and putrified sores ! every good action and holy duty will then be seen , blossoming forth Peace and Joy and Consolation . Consider that place of the Apostle . Gal. 6. 7 , 8. Be not deceived , God is not mocked ; for whatsoever a man soweth , that shall he also reap ; for he that soweth to his flesh , shall of the flesh reap corruption : but he that soweth to the Spirit , shall of the Spirit reap life everlasting . Every man is a sower , his actions are his seed , this life is his seed-time , Eternity is his harvest , his reaping-time ; The husbandman that sowes oates , does not expect to reap wheate , his crop depends upon his seed . Sirs , Whatever you do now , is but sowing to Eternity ; when you are hearing and praying , you are sowing ; when buying and selling , you are sowing ; when you are swearing and lying you are sowing ; and all these several sorts of seeds will certainly come up in Eternity : doest thou ravel out thy time in vanity and sensuality , and sin , and yet look to be happy Eternally ? This is to sow thy field with oates or tare , and to look for a crop of wheate ; If thy seed be sin , thy crop will certainly be misery . O! what an encouragement should this be to Saints , to be fruitful and abundant in good duties ; in Praying , Fasting , Repenting for sin , &c. Although no present difference appears between him that prayes and pray not ; The good husbands ●a●d that is well sown , yields at p●ese●● no more profit then the sl●gga●ds that is unsown , and over 〈◊〉 with thi●●les and nettles ; the Husbandman w●it● until the time of 〈◊〉 ●omes You Harvest ●s 〈◊〉 , then you 〈◊〉 have been ●owing to the 〈◊〉 shall reap life 〈…〉 . Be abundan● 〈…〉 of the Lord ; For 〈…〉 rally shall reap liberally , and he that soweth sparingly shall reap sparingly : And because all will rise again in Eternity , ●o what you do accurately . As that famous Painter Zeuxes , being asked why he was so accurate in drawing all his pieces ? answered , Pingo Aeternitati , I Paint for Eternity . You Pray , and Hear , and Live for Eternity ; do all therefore accurately , walk circumspectly . As you would all enter upon Eternity chearfully , prepare and lay up good things towards it , Heb. 11 T is said of Noah , He being warned of God of things not seen , moved with fear prepared an Ark , to the saving his house . The flood was a thing not seen at first , only by Faith in Gods threatnings ; Noah being warned and believing the threatning prepared an Ark . Beloved , you have all this day been warned of God of things not seen , of things Eternal : There is a great deluge of Eternity coming which will drown and swallow up all those things which are seen , which are but temporal , O let this be your preparation for Eternity ! to be preparing an Ark for saving your selves : I do not mean an Ark Literally , as Noahs was , but an Ark Spiritually , and Analogically . In Noahs time some believed not , nor regarded the threatning of a fl●od , but continued eating and drinking , marrying , and giving in marriage , until the flood came and destroyed them all : others it is likely were not altogether without fearof it , yet made light of it , and reckoned upon some means of saving themselves by Arks of their own devising , climbing the tops of high trees and mountains , or such like . But all were destroyed that were not in the Arke with Noah . Thus do many through an evil heart of unbelief cashiere and abandon all thoughts of things Eternal , as if but fabulous ; others too too many reckon upon safety by fals Arks . Poor ignorant creaturs make their good meaning their Arks , the profane mans Ark is his presumption on Gods mercies , Deut. 29. 19. He blesses himself , saying , I shall have peace , though I walk in the imagination of mine heart , adding drunkenness to thirst ; but let such mark what follows , ver. 20. The Lord will not spare him : but then the anger of the Lord and his jealousie shall smoke against that man , and all the curses that are written in this book shall lie upon him , and the Lord shall blot out his name from under heaven . — The Formal Professor makes his own righteousnesse and external conformity to the Gospel his Ark ; he thinks to be saved by hanging outwardly on the Ark by profession , though he never enter into it by a faith effectual . The Papists Arke is his good works , which he trusts to for Salvation ; but alas brethren ! these are all Arks o● Bull-rushes , one small wave of Gods wrath will overturn a thousand such as these . The only true Arke is the Lord Jesus Christ , Act. 4. 12. Neither is there salvation in any other . Rom. 8. 1 There is no condemnation to them that are in Christ Jesus : You have there the Ark , Jesus Christ , the entring into this ark by faith , being in Jesus Christ , & the safety of those who are so entred in , There is no condemnation to such : there may be trouble & tribulation here , but there is no condemnation hereafter to them that are in Jesus Christ . Remember this , Christians , Christ possessed by faith is the only Ark for your Eternal safety . Riches , and Honors , and worldly greatness , these will be no Arks ; things temporal cannot make Arks for Eternal souls . Nothing in Religion which is but externall will be an Ark ; outward clothes and garments will not keep the body from dying , nor will outward duties and performances only , keep the soul from perishing . The Name of the Lord Jesus Christ is a strong Tower , an A●k unto which every soul that runs by faith shall be saved . O Believers , you who are possest of Christ how may you triumph in the words of that good dying man , Salvus sum & sospes quia habito in vulneribus Christi , Ps. 91. 9 , 10. no evil shal befal thee , because thou hast made the Lord thy Ark , even the most high thy habitation : you that are yet unprovided of this Ark , be warned this day to breake off your sins by repentance , least this floud come unawares , and destroy you all , in your unbelief . O tremble to think , how neer those Eternal things may be , which yet you have not looked after ; how neer Eternal good things of being gone out of your reach irrecoverably , and eternal evils of falling upon you unavoidably : venture not to stay any longer in that Condition , in which it is a sin to live , and a misery to die ; your living in the world hitherto hath been to worse , then no purpose : your Conversation must all be unravell'd , at the bottome of which you will find nothing but vanity and vexation of Spirit . Get the impressions of Eternity upon your Soules and so live that the care of Eternal things may be seen in y●ur very Countenances ; while you look not more at things which are seen , which are temporall , but at the things which are not seen which are Eternall . I have done with my Text ; But something more is expected in reference to the Occasion of this sad meeting ; which is the death and funeral of the truly Honourable Lady Judith Barrington ; never was it my practise ( nor indeed my Judgement ) to exceed or be long on such Occasions : There being but little Edification in the best , and great danger in the most funeral Commendations , Funeral Encomiastickes of the Dead ( sayes one ) prove often Confections of poyson to the Living . It being too usuall ( as another sadly Complaines ) Vt eorum vitae laudenter in terris , quorum animae cruciantur in inferno , yet I thinke this Lady whose funerall we now solemnize : was a person of so much worth and merit , that if I had prepared an Alablaster boxe of precious Spikenard to poure upon her name , in the Memorial of her vertues , I need not feare to meet with ( as the good Woman in the Gospel did ) any ones displeasure or indignation . I could hold you long in a large discourse of her many accomplishments , whereof I could shew you very great variety , As in Solomons Temple there were three Courts ; An Outward Court , an innerand the Holy of Holies . First I could present you in the Outer Court with her rare Natural Endowments of Understanding , Wit , Memory , Judgement , improved by acquired knowledg in almost all things , wherein I believe she exceeded most of her Sexe , and was in the very upper Forme of Female-Scholars , then might I lead you into the Inner Court , and shew you her Moral Excellencies rarely to be pattern'd , to be admired ? but scarce to be imitated . Her singular Prudence , Meekness , Sobriety , Integrity ; Affability mixt with much Gravity ; Humility with great Eminency ; Temperance and Moderation in midst of great abundance , where can you shew me so many rich Stones in one Ring together againe ? But ( 3 ) I can , as the Apostle sayes , shew you a more excellent way . This is a Christians Holy of Holies , a heart possest of Christ , A Soule Beautified with Saving Grace , Parts and Natural Edowments : Moral Habits and Virtues of themselves without Grace , are but Splendida Peccata , Glittering Sinnes : Fulgent coram hominibus , coram Deo sordent , In comparison of Christ , they are but dirt and dung . If Christ be not in you , if he dwell not in your hearts by Faith , theremay be glittering , but no Gold . Except Christ be in in you , you are Reprobates , Reprobate Silver shall men call you , because the Lord will reject you . A Christians treasure lies not in natural and moral gifts , but supernatural Grace . Here I might shew you how God had enriched her with the knowledg of himself and Jesus Christ , whom to know is life Eternal : with soundnesse in the Faith , having preserved her from making shipwrack of Faith in these stormy tempestuous times , with love to Jesus Christ , having heard her with tears bewailing the deadnesse of her affections to Christ , and Spiritual things . I cannot but mention an excellent speech of hers a few dayes before her sicknesse , to a worthy person , and dear Relation , Let us ( saith she ) love one another more and more , and let us not love our selves in one another , but Christ in one another ; that love will be sure to last and abide . Her love to the Ordinances and Saints might be remembred ; she had , like God her Father , a General {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a sweet , loving Nature to all ; and a Special {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the houshord of Faith . Her Compassionatenesse to those in misery was eminent , and her Charity even to her enemies ; for such she wanted not altogether , though altogether undeserved ; making good thereby that old saying , Misera est fortuna quae caret inimico ; which I 'l English in our Savior Christs words , Wo be to you when all men speak well of you ; yet to her enemies she would not render evil for evil , but sought to overcome their evil with good . Though I be but a very dull Orator , yet having such plenty of pretious matter before me , I doubt not but with very little enlargement , I might draw tears from the eys of the greatest strangers to join with us in Lamenting the Losse of this excellent person . But give me leave to recal that word again , that word Losse ; let us not say that she is lost , Nemo perditus est quem Deus in custodiam rapuit . As our Saviour Christ said of the Maiden , She is not dead but sleepeth ; so we of her , She is not lost but laid up : As in a house where pretious things , Plate , Vessels of Silver or Gold are suffered for a while to go about the house for common uses , which afterwards the Master of the house taking and Locking them up out of sight ; Servants missing them speak as if they were lost : Thus did God suffer this Vessel of honour to go about this his house even for common uses ; we had leave to Converse with her , to eat with her , to Drink with her , to Pray and Confer with her , but the Master of the house hath now removed her out of sight , she is laid up amongst those things which are not seen , that are Eternall . She is n●t lost , we know where she is ; I trust through the mercies of God in Christ to her , we may say , She is ascended to her Father and our Father , to her God and our God . From henceforth weep we no more for her , but let us weep for our selves , our sins challenge all our tears ; for them weep and spare not : Grudge at every tear spent and laid out upon other occasions , as waste , and of which no profit is to be made , only on this account ; What you sow in Teares , you shall reap in Joy : we have Eternal things to look after , and our time is but short . Concerning Temporal things , when we have them , we must rejoice as though we rejoiced not ; and when we misse them , we must weep as though we wept not . As Grotius in a Consolatory Letter , to a great man in France , after the death of his wife , told him , He had so many importaent businesses of State ( Negotia tantae molis ac tanti laboris ) incumbent on him , which called to him Hoc age lugere tibi non vacat , that he had no leisure to be sad , no time for weeping . Eternal things are alwayes knocking at our doors , and crying in our ears , Hoc agite , mind your Businesse . Your businesse lies all in that Scripture which you have heard opened , with an Item from which I will dismisse you , That you So live henceforth as those who looke not at the things which are seen , which are Temporal ; But so live as becomes those who looke at things which are not seen , which are Eternal . FINIS . Errata . Pag. 15. for communion , r. communication . p. 17 for possessio , r. possessione . p. 20. l. 12. r. nature and grace , by regenerate and unregenerate . dele the spirits . p. 28. for wiser , r. wise . p. 45. for in-clining , r. in lining . p. 66. l. 10. add , I might . l. 16. add she . Notes, typically marginal, from the original text Notes for div A41543e-380 Drexelius de Aeternit . 1 Cor. 4. 11 For above 300 years together the Roman Bishops suffered Martyrdome one after another Jacobus Revius Hist. pontif . Rom. Notandae sunt elegantissimae Antitheses quovis etiam Demosthene non indignae . Beza in loc. En quid nobis facil●s tole●atu faciat omnes mundi hujus miserias , n●mpe si cogitationes nostras ad regni caelestis ●ternitatem transf●ramus , Calvin . in loc. Heb. 11. 35 Matth. 13. 21. 1 Doct. Heb. 1. 11 2 Doct. 1 Cor. 7. 39. 30. 3. Doct. 2 Cor. 5. 7. 1 Gen. ● Drexelius . Psal. 90. 4 ▪ Heri nostrum cras , & pridem , Semper tibi nunc & idem : Tuum Deus , ●odiernum Indivisum sempiternum . Hildeberti Hymnus . Vsser . D● Symb. Eccles. 1. 4. Boetius Cardanus Eccles. 3. 1. Rev. 10. 6 Facilius toto ann● solem aestivu● meridianum perf●ras oculis , quam homo temporis exi gui parte aeternitatis Lucem intellectu possie contemplari . Card. Eph. 1. 12 John 3. 5. 1 John . 3. 1. Isa. 49. 15. Mat. 25. 34. John . 14 . 2 1 John 3. 2 Heb. 11. 37. 2 Cor. 6. 10 Psal. 91. 11. 1 Pet. 4. 14 2 Cor. 6. 1● . 1 Pet. 1. 4. 2 Cor. 4. 27 Heb. ii . 26 Use 1. Exo. 14 . 20. Psa. 17 . 14 . 1 Isal. 2. See a memorable story in B●ards Theater of Gods Judgment 2 part pag. 1●0 . 1 Sam. 26. 10. Isa. 55. 2. Psal. 36. ●2 . Full . Holy State . Inter peritura vivimus . Sen●ca . 2. 2 Cor. 5. 6. 7. 1 Thes. 4. 17. 18. 2 Pet. 2. 7 , 8. Psal. 7. 9. Rsal . 102. 13. Isa. 66. 13 Vse 2. Psal. 84. 11. Ephes. 1. 3. 2 Pet. 1 10. Isa. 28. 18. Hos. 13. 9. Luke 12. 19. 〈…〉 2 Cor. 9. 6 Luk. 17. 27 2 Cor. 13. 5 Jer. 6. 30 Luk. 6. 26 Erasmus . Grot. Epist ad Maurerium . 25 
A39578	----	A love-token for mourners teaching spiritual dumbness and submission under Gods smarting rod : in two funeral sermons / by Samuel Fisher M.A., late preacher at Brides London, now at Thornton in Cheshire ; unto which is added, An antidote against the fear of death, being the meditations of the same author in a time and place of great mortality. Fisher, Samuel, 1616 or 17-1681. 1655 Approx. 157 KB of XML-encoded text transcribed from 125 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A39578 Wing F1059B ESTC R42024 23238613 ocm 23238613 109507 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Sermons, English -- 17th century. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2005-02 Rachel Losh Sampled and proofread 2005-02 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A LOVE-TOKEN FOR MOURNERS : TEACHING Spiritual Dumbness and Submission under GODS Smarting ROD. In two Funeral SERMONS . By SAMUEL FISHER M. A. late Preacher at Brides London , now at Thornton in Cheshire . Vnto which is added , An ANTIDOTE against the Fear of DEATH , being the Meditations of the same AUTHOR in a Time and Place of great Mortality . LONDON , Printed by A. M. for T. Underhill at the Anchor in Pauls Church-yard , 16●● ▪ Spiritual Submission : IN TWO SERMONS : One at the Funeral of M rs HOLGATE , the other at the Funeral of M rs BAKER . By SAMUEL FISHER . JOB 1. 21. The Lord gave , and the Lord hath taken away , blessed be the Name of the Lord. LEVIT . 10. 3. And Aaron held his Peace . MICAH 7. 9. I will bear the Indignation of the Lord , because I have sinned against him . LONDON , TO MY VERY LOVING AND Much respected Friend M r William Holgate Citizen and Haberdasher of London . S. F. wisheth humble Submission to , and holy dependance upon God. SIR , IT pleased you upon the death of your dear Consort , to make choice of me ( the most unworthy ) to preach at her Funerall . My affections to you were strong obligations upon me , I was willing to perform any Service within my compasse for her that was dead , from whom I enjoyed so many real Respects when she was alive . I was Debtor to you both for very much love , and therefore willing to serve you both in doing this last Office for her , which was no other according to Scripture language ) then your self ; When you engaged me to this work , my hands were full of troublesome businesse about my removal into the Countrey , which though it did not take me off , yet did much indispose me for this Service ; But being engaged , I laid aside ( as much as I could ) other thoughts , that I might be in my measure provided to offer something which might be sutable to the present occasion , and usefull to those that should be my Auditors in that Solemnity . I intended no more then the service of my Master , and the benefit of the hearers by the bare preaching of a Sermon . Yet when it was done , whiles my affections were stirring , and before I cooled , I was drawn contrary to my former inclinations , to promise you the Notes of what I had preached ▪ And since my promise , you have kept me warm with your letters , that I might not recede . I confess I judge my self of rashnes in that promise , and I have smarted for it ; for my own thoughts have been a press to me , before my Notes come under the Press for you . I know mine own nakednes , and have so much pride in me , that I can hardly be willing that others should have occasion to take notice of that nakednes . But it may be God may stirre up some faithfull friend to bestow some wholsome reproof upon me , and that may repair my loss by some real advantage . I am resolved to trust the Lord. Sir , what they were , when they were delivered , I have sent them to you without any new clothes . You have called for them earnestly , I have only crouded for time to transcribe them And now you have them much good may do you with them . They teach a very weighty lesson under the Cross , viz. To be dumb , and not open the mouth , because of Gods doing . A lesson for all that are trained up in the School of affliction , but especially directed to you at this time , that you may learn with humble silence to bear the smarting twigs of that Rod which lies upon your back , in the loss of so great a Comfort , by th● with-drawing of so sweet , so good a Companion . I hope you have learned this lesson . Something I think I saw before I left you , I shall be glad if yet they may contribute any thing further towards your help , and the satisfaction of those dear Friends that were in near relation to he● that is with God , who in regard of the manner of her death , seemed more dis-satisfied , and therefore as they have need , so possibly they may gain some advantag● by the reading o● what they heard . A part of these Notes were used at the Funeral of another Friend , the good wife , of a very good man that lives in the Parish of Brides . I present the whole that neither of you may complain of loss . My prayer shall be , that you , and all that read them , may reap some good fruit by them , that God may have the glory of an humble silent submission under the Crosse , who hath so much dishonour by our sins that bring the Crosse : And if this may be the issue of these poor , weak , unpolished lines , he that praies shall have occasion to adde praises , and Thanksgivings for so rich a blessing to the God of his Mercies . To whom , and to whose Mercies , he commends you , who is Your Friend , that heartily desires to meet you and your dear Consort in Heaven S. F. TO THE READER . Reader , THOU hast me now in Print , and it may be thou wonderest , and so do I. I beleeve thou didst not expect it , and I assure thee I did not intend it . My Sunne is now drawing ●pace towards the West , yet till this time I never durst venture into so open an air , as now I must . I have not wanted strong provocations from the 〈◊〉 fretting pens of other men ( who have endangered my liberty , by traducing my Doctrine , wresting my words , and charging me ( beyond what I ever thought ) with that which their own wicked hearts had forged , to appear before this in mine own vindication ; but believing a day of Judgement , and knowing that God sits upon the Throne judging right , I thought it as a more quiet , so a safer way to interest God in the quarrel , by committing my way to him , then to take up the bucklers to defend my self : And I found this advantage by my silence , though I did , yet God did not sit still , he raised up others to appear for truth , and for his poor servant , who having more honour , and greater abilities , have done that for both , which possibly through weaknesse might have suffered in my hands . I tell thee this to beget thy favourable opinion , that thou maist not think me over forward in this undertaking . This poor thing which is under thine eye , hath nothing of Art to commend it to thee . The Father himself is poor . But if thou be one exercised under affliction , desirous to know and do thy duty , canst imbrace Truth naked , and love it for it self . If thou wilt bring an holy and humble heart to the reading of these lines , and wilt adde some fervent requests for Gods blessing , possibly thou maist get some little g●od by the sober pains upon that which is here offered thee by a weak and worthless Instrument , I take it for granted that thine is within the common lot , amongst those that are subject to affliction ; And if thou be afflicted , this duty is incumbent upon thee as well as me , to be dumb , and not open thy mouth under Gods hand . Now if thou be so perfectly learned in this lesson of holy ●ilence , and humble submission , and hast thy heart at that command , that thou canst presently silence any distempered motion in the springing of it , without any more ado . I perswade thee not to bestow either cost or pains upon this little piece , because it on●ly treats of that which it seems thou hast no need of , and indeed contains nothing in it of that Subject , but what is plain and common . But if thou be as I am ( a man subject to like passions with other poor Saints ) that hath need of all the helps that may be to keep down unruly affections , when God strikes hard , the Rod smarts and the flesh bleeds . And let me adde , if thou be willing to learn at a petty School , I hope I may say thou maist finde that which may be worth as much as thy cost in buying , or pains in reading will amount to ; If thou do get any good by this poor traveller ( which is the passionate desire of the Author ) bestow thy prayers upon him , that dares not send out this paper without prayers for it , and thee , viz. that there may be a blessing in it , and that thou maiest finde it , with which I leave thee , and desire to be , whiles I am Thornton Sept. 25. 1654. Thine , desirous to offer up fervent prayers for thine everlasting good S. F. Spirituall SUBMISSION . PSAL. 39. 9. I was dumb , I opened not my mouth , because thou didst it . THis Psalme ( as appears by the Title ) had David for the subordinate Author of it . Him ( being a man to his heart ) he did imploy principally to be the Holy Ghosts Penman to write this excellent piece of Scripture , this Book of Psalms . It is directed to Jeduthun who was one of the three Praefects or Masters of Musick , appointed and ordered by David for the guiding of Song in the House of the Lord , 1 Chron. 25. 1 , 6 , 7. It was penned in Meeter , for it is ( Mizmor of David ) a Psalm of David which notes Sermonem concisum , ab omni verborum , aut syllabarum superfluitate resectum , a short speech , that hath all superfluity of words or syllables lopped and pared off : Nor is it only bound up by the measure and number of feet , Quemadmodum poëtae carmina componunt , but by the number of Syllables , that it may be rightly disposed and fit for Song . At what time , and upon what occasion this Psalm was written , is in the judgement of the Learned very uncertain : Those that venture farthest give us but their conjectures , and therefore I shall not follow them , unless they had a Lanthorn . Leaving suppositions , that it might referre to Sauls persecution , to Amnons Incest , to Absolons murther first , or treason after , or to any grievous sicknesse , occasioned by his g●ief upon any or all of these : It is certain David ( notwithstanding his love to God , and Gods to him ) was exercised with ●ariety of great and sore troubles ; with afflictions repeated , and of long continuance : And to such a season wherein he was thus exercised , it appears by the scope and whole contexture of the Song he doth referre . And further , it is as clear from the Psalm it self , that those afflictions which carried his eye to them in the writing of this , were such , and filled with so much bitterness , that he had much ado to bridle his passion , nay though he did with strong resolutions as with a bridle or muzrole constrain his lips , yet by reason of the pressing weight of his sorrows , his passion like fire shut up , did eat out its way , and transport him beyond the limits of religious sobriety . This I look upon ( and therein I follow that great and sound Expositor , who erres as seldom as most do in giving the sense of Scripture , M r Calvin ) as the principall scope of the Psalm , to make known to the Church of God , what David had the sad experience of , viz. the great strength and power of passion under the sharpnesse and bitternesse of affliction a . The Psalm consists of two parts . The first Exegeticall or Narrative . The second Eucticall or Precative . A Narration and a prayer take up the whole . In the former you have the Prophets disease laid open . In the later , the means of cure , or remedy applied . That which he declares in the first part was , 1. That he was sensible of his passion , under the sense of his affliction , viz. that he had need of a bridle , when God used a spur . This is fairly implied , v. 1. 2. His resolution to keep under his passion , when he felt it began to stirre . I said I will take heed , I will keep my mouth as with a bridle , or mousell . Or as the Greek with a ward . As if he had said , I set down this constant resolut●on to mousell , and lock up my lips , that I might not give my tongue leave to break out into any impatient or unbeseeming speech , &c. By this is noted the untamednesse of the tongue , which must by force and watchfulnesse be restrained , or else will get out of doors , and kindle fire . 3. The successe of this resolution and his endeavours for a time , the suppression of his passionate distemper , v. 2. I was dumb , with silence I held my peace , &c. 4. The power and prevalency of his passion afterwards , Dolor meus turbatus est , incaluit cor meum , In meditatione mea exarsit ignis , loquutus sum lingua ; my grief was stirred , my heart waxed hot within me , whiles I was musing the fire burned , I spake with my tongue . Though David had with great constancy endeavoured to subdue and keep under the risings of his heart , yet he tels us , the fire was but smothered , not quenched , his passions were like fire suppressed , which makes its way by degrees , and then breaks out with greater violence . Calvins note upon this is , By how much any man sets himself more diligently to bring his heart to obedience , and strives to be patient under his trials , by so much the more many times is he vexed with his passions ; and he gives the reason , because in such a case Satan puts forth his utmost , to oppose him in his honest endeavours , who in the mean time lets them alone , and doth not trouble them , whom he findes senselesse and careless under the hand of God. He addes an incouraging perswasive to those that are troubled with such inordinate inflammations , to remember David least we faint in our mindes , and the experience of our weakness should betray our hopes . In the verses following he gives an account of the language which he uttered , when his passions got vent , to v. 7. which though they carry truth in them , and are an excellent description of the vanity of mans life , yet as they were uttered , and timed , do clearly argue by the context that he was transported vitioso excessu . And therefore saith my former Author , Non sine stomacho & indignatione dicit , Notum fac mihi Iehovah finem meum , &c. It was not without stomack and passion that he saith , Lord make me to know mine end . In the later part you have the way of Davids cure , or the means by which his soul was reduced to a quiet temper : 1. Hope in God , v. 7. 2. Prayer to God , v. 8. 3. The serious consideration of Gods hand in the evils which he suffered ; by which he doth correct himself for the breakings out of his passion before . As if he had said , Oh my soul , dost thou consider from whom thy afflictions come , that thou thus complainest ? Thou hast to deal with God , not with man ; What dost thou mean thus to lift up thy self ? God hath done it , and wilt thou call him to account ? This was of admirable use to stop his mouth , to call in his heat , to temper his passion , I was dumb , I opened not my mouth , because thou didst it . Nihil ad compescendos doloris impetus aptius est quam ubi nobis in mentem venit , non cum homine mortali , sed cum Deo esse negotium . And thus I have brought you to my text , which is conveyed into Davids prayer , the second part of the Psalm . The sense is plain , and therefore I will not seek a knot in a bu●rush : When David saith a Obmutui , I was dumb , a word that signifies to binde , as well as to be mute and dumb , because those that are dumb , whether by a naturall necessity , b as were divers of those whom Christ cured , c or by a Divine restraint , as the Prophet Ezekiel was ; or by a rationall , voluntary choice , as was this Prophet David both at this d and at other times ; they are as it were tongue-tied , they have their lips stitcht and bound up ; either they have not a faculty to use , or they do not use the faculty they have . Thus bound up was our Prophet in the present case . According to his purpose in the beginning of the Psalm , he had now got on his mousell , whereby his lips were kept shut , and he restrained from speaking : And the meaning reacheth no further , but to his patient and humble silence under Gods dispensation of the crosse , viz. That upon the serious and well-weighed consideration of Gods hand in the affliction , and smarting rods upon his back , he laid a law upon his tongue that he might not then sin against God , when Gods hand was upon him for his sin . Now without any more travell about this little spot , I shall make some observation upon these words , and carry them home in application , that if God please we may come to reap something of our seed . And whereas it appears both by the context , and the generall scope of the Psalm , that David found a work on it , to get and keep his heart in a quiet , silent frame : We shall in the entrance offer this Consideration , That the dear servants of God do finde a great businesse on it , and have much ado to keep under inordinate passions , when God keeps them under sore afflictions , puts them upon sharp trials . The weaknesses of the most eminent Saints do offer themselves for proof of this . Moses though he were as even spun as most upon earth , yet he made some snarles : he shewed that he ●ould be provoked , if you reade Numb . 11. ad 16. you will finde Moses himself too snappish with God , Wherefore hast thou afflicted thy servant , &c. I shall leave you to look upon Eliah , 1 King. 19. 4. Job , Job 3. 20 , 21 , 22 , 23. & 6. 8 , 9. & 7. 15 , 16. the Prophet Jeremiah , Jer. 20. 14 , 15 , 16 , 17 , 18. David , Psal. 73. 2 , 3. Jonah , Jon. 4. 1 , 2 , 3 , 4 , 8 , 9. Rachel , Gen. 30. 1. These were eminent Saints , yet they could not alwaies keep the fire in the chimny , even these were sometimes in danger of being scoreht and burnt by their own passions : And no wonder , For 1. They were men , not Angels , Grace doth not change the beings of creatures . 2. The most eminent Saints upon earth have passions , and are in some measure subject to them , James 5. 17. 3. There is something of corruption in all the Saints passions ; their faculties are but in part renewed : Though something of inordinate affection be mortified , yet there is something more to be mortified , Col. 3. 5. 4. Passions are quickly moved , easily stirred up , they have a great deal of Gun-powder in them , and you know one spark will blow up a whole barrell of that , oh how quickly did Jonah catch fire , Jonah 4. 5. The Saint is not alwayes at home ; the regenerate part doth not ever play its part , as one active and in arms to keep down the risings of those malapert quick-silver inmates of the soul which will lie down no longer then they are kept down ; where was the Saint think you when Jonah told God to his face , He did well to be angry , Jon. 4. when Jeremiah Cursed the day of his birth , Jer. 20. Both grace and reason too have their sleeping times in the Saints . 6. The enemy ( and that is the devil ) doth watch to get advantage , and when there is occasion he puts on and provokes exceedingly to unhinge the soul , to work disorder , Job 1. 11. Besides , knowing his advantage , how weak , how foolish , how bruitish passion makes us , Psa. 73. 22. and how prepared for temptation , he restlestly useth all his art to bring the soul into this rout and confusion . 7. When the passions are broke loose and have got the reins it is a hard matter even for grace it self to quiet and charm them again , if out of these chains they will not be commanded ; It is as easie to quench fire in the thatch as to lay passion in the Soul ; Both Job and David found it so . To prevent mistakes , and to help your understanding take these Rules with this Point . 1. Though good men have their passions , yet they are not wholly under the power of their passions , in part they are renewed though but in part , Gal. 5. 24 2. The passions of good men are none of their vertues ; though the men be good , it is no part of their goodnesse to have their affections inordinate , but sinful in them as well as in others , and more scandalous then in others ; the better the man the worse the fact , when he moves irregularly , Psa. 73. 22. Job 42. 3. The stronger any mans passions are , and the more inordinate , the lesse he hath of a Saint in him , Ecci . 7. 9. the more of a beast , Psa. 73 4. The more holy any man is , the more ashamed , the more weary , the more humbled for the inordinatenesse of his passions , the more resolved , the more watchfull against them , that he be not● brought under their power , Psal. 73. 22. Job 42. 6. Psal. 39. 1 , 2. 5. It is most unbeseeming and unworthy of a Saint to be often and ordinarily transported with inordinate passions . Not only in fore and breaking afflictions to be moved to unquietnesse , but upon lesse , trivial , and but supposed occasions , to put off the man to dispossesse the soul of reason and patience , is most unworthy . To improve this , take these Consectaries by way of Information . It follows , 1. If the godly in affliction be subject to passion , and can hardly keep them down , no wonder if other men utterly destitute of grace do grow drunk and mad with passion in their affliction ; Though they cannot be excused , there is no better to be expected ; Their passions are ridden without bridles ; What wonder is it to see Saul in a passion ? 1 Sam. 20. 29 , 30. When David a thousand times the better man is scarce himself , 1 Sam. 25. 13 , 21 , 22. 2. Godly men , yea , those that are got highest mus● have their grains and allowances , though they be good mettall yet they have some drosse , and they want something of their weight . Perfection is not to be looked for in any Saint on this side heaven , Paul tels us he pressed after it , but he tels us also that he did not reach it , Phil. 3. 12 , 13 , 14. 3. Though you take liberty to judge the weakness of a Saint , and do call passion when it is inordinate an evil ( for so it is ) yet you ought not presently to censure and conclude the man to be evil , because in affliction thou seest him abused by his passion . There is bitternesse in affliction ( which I might have named as a reason ) and no wonder if the bitternesse of the Crosse do draw out the bitternesse of the Patient . If you see a man under his passion you see him in an ill time to make a judgement upon him , Who would have thought Jonah to have been a Saint that should have seen no more of him then in his passion ? Jonah 4. 4. There is no ground for any man to pride himself or to be lift up , because of his graces , as if in case of aff●iction he would not shew so much weaknesse , passion , impatience , as he sees some others doe ; It may be you would not , and it is good to resolve against it ; but yet do not say you will not , lest your pride betray you , and you be 〈◊〉 to your own weaknesse whatever you may think● you will do like other men unlesse denying your selves you get the present supply of the Spirit of Christ , Phil 1. Peter resolved as well a● thou canst doe in another case , Mat. 26. 35. and David in this ( I hope you will own them for Saints ) and yet both failed , Let him that thinks he stands , Rom. 11. 19 , 20. However I will neither hear nor beleeve any man that boasts of himself till I see him in such a condition ; He doth not● Know himself , nor can another man know him till he come to trial . 5. They are eminent Saints , and the grace of God shines eminently in them , who under sore and griping sorrows and afflictions , do yet possesse their souls in patience , have their spirits kept quiet and undistracted . It is a glorious sight ( and the Name of God is exalted by it ) to see a childe of God , keep his ground , and st●●d unshaken when the windes are high , and the rough billows beat upon him . I had the happinesse to see such a sight , ( and I blesse God I saw it with wonder and thankfulnesse ) in that blessed and renowned Rock and Pillar of the Church M r Whitaker , in whom patience had the Conquest over the most breaking torments that I have known lying upon any Saint in this Age. As of Job , so it may well be said of him in after-times , Have you not heard of th● Patience of Whitaker ? How illustrious did this grace of God make this Saint of God ? How glorious was God himself in that grace which was given to this Saint , by which he stood so invincibly in his sharp encounters ? 1. When you see a man that fear● God under affliction , especially if his afflictions be great , unusual , doubled , of long continuance , put on your bowels , and go to your prayers ; Be they what they will , ( though the excellent upon earth ) you cannot miss your mark ; If they be men , and on this side Heaven , they may have need of them , and will thank you for them ; Pity them , they have not only afflictions to bear , but passions to subdue , by reason of those afflictions , Job 6. 1. to the 14 th ver . Pray for them that they may be holden up by God , not lose their patience , whiles they bear their Crosse , but have their spiri●s sweetly calmed and meekned to submit to God● ch●stisements , not to make God suffer by their murmurings ; This is a charitable work ; Thou dost that man wrong whom thou thinkest so strong , so patient , as not to need thy prayers , and therefore sparest them upon that account . 2. Learn to know your selves , that you are men and women , subject to like passions with other of your fellows . And therefore though you are naturally of meek and quiet spirits , and by grace made more impassionate , yet do not flatter your selves ; You know not what your afflictions may be , what temptations may be joyned with your afflictions , and how both these may work upon your disposition , and draw out your passion . 1. Be holily jealous o● your selves , afraid least you should miscarry , walk humbly in the sense of your own weaknesse ; Those children have fewest fals that are most afraid of them . Consider Moses , David , Job , Jeremiah , and do not presume . 2. Follow God earnestly before afflictions come , that you may be armed , and prepared for them when they come . Make Davids prayer your own , Psalm 17. 5. 3. Study the evil of being brought under your passions , and of discovering that weakness in affliction , wherein Gods Honour , Religions Credit , your own Peace and Comfort are like to suffer so much . 4. Make it your daily exercise to bridle these Colts● , to be mortifying your inordinate passions before-hand . The sooner you begin with them , the better able you will be to rule them : Inure them to subjection when they appear in their weakest motions ; and when you have broken them , and used them to the yoke , you will be lesse troubled with them . This must be your work , Colos. 3. 5. 5. Acquaint your selves with the promises ; improve faith upon them , and lay them up against the day of affliction and temptation , Job 5. 17 , 18 , 19 , 20 , &c. Isa. 43. 1 , 2. Rom. 8. The Promises will feed your faith , and your faith will strengthen your souls . Another Point that I must salute by the way , as implied , is , Whatsoever afflictions or chastisements do lie upon the Saints , God is the Author of them . Though it be of our deserving , it is of God● doing , Thou didst it , Job 1. 21. Hos. 6. 1. This is true , 1. Whatsoever the affliction is in its kinde , and whereever it toucheth , whether outward or inward , whether upon the body or soul , or name , or state , or family , it is the hand of God , Amos 3. 6. 2 Sam. 16. 11. Isa. 45. 7. Hos. 6. 1. 2. Whatsoever it is in Circumstance , for the season , measure , manner , duration , Instruments imployed about it , and the manner of their acting , yet the thing is of the Lord ; Satan cannot touch Job , unlesse God first stretch forth his hand against him , Job 1. 11. To clear this , consider 1. That all the evils of affliction , were fore-laid in the eternal and wise Counsel of God ; Gods Counsel is comprehensive of all events , Isa. 14. 24 , 25 , 26. & 23. 8 , 9. Jer. 4. 28 , 29. 2. The Commission which is issued out in time , for the execution of the Counsel , is signed under his own hand . He that hath taken up the purpose , sees to the accomplishment ; when the date is expired the Counsell works : My Counsell shall stand , Isaiah 46. 10. 3. In his Providence , he doth direct , and order the execution to its end , Jer. 47. 6 , 7. Object . How can it be said to be Gods doing , when it comes not immediately from him , but Instraments are imployed about it , and the Instrument acts crookedly , and layes the foundation of my affliction in his own wickednesse ? For example , Some of Davids Domestique afflictions , were a Tamars deflouring by Amnon , b the death of Amnon by Absolom ; Incest and murther are committed to make up Davids crosse ; Shall this be said to be of Gods doing ? Answ. Those affliction● , wherein wicked men are Instrumen●s , and wherein the Instrument acts most crookedly ( as afflictions ) are of Gods doing notwithstanding . He himself owns all the evil of affliction , as the Author of it , Amos 3. 6. Isa. 45. 7. and therefore we offer no injury to his Holinesse , when we ascribe it to him . Job made no scruple to say , when Sabeans and Caldeans had plundered him of his substance ( which was theft in them ) That the Lord had taken , Job 1. Understand therefore , 1. That the affliction or punishment , under which any man suffers , is to be distinguished from the sin of the Instruments that are used about the affliction ▪ The sinne is theirs tha● commit it , the affliction is Gods , though God makes use of an Instrument to execute his purpose in the chastisement of his Childe , yet he puts no vitiosity into the Instrument that he makes use of . Evil Instruments act crookedly , out of their own stock . 2. God is a free and unlimited Agent ; He may use what Instrument he will to serve his own purpose ; and may suffer the Instrument to use its freedom about the doing of his work , to bring about his end by the Instrument , as he did in the crucifying of Christ , Acts 2. 23. God is not , cannot be the Author of sinne ; but it must ever be acknowledged , that he is , and cannot but be , the orderer and disposer of it , 1 King. 22. 22 , 23 , 24. It is his pleasure to suffer sin to be in the world , and whiles it is in the world it is not strange , if he order the sinne of a wicked man , to correct and punish the sins of good men , as is clear in the case between David and his children , if you look but one Chapter back , 2 Sam. 12. 7 , 8 , 9 , 10 , 11. 3. Though men cannot make use of other mens sins , to bring about their ends without defiling themselves ; ( and therefore he that doth not hinder is said to command , rightly understood ) yet God can , and doth , by the sinnes of the worst men , and contrary to their intentions , work out his own glory , and his peoples good , without the least touch of pollution to himself , the least impeachment to his Honour , Holinesse , and Justice , Exodus 9. 12. and 17. These things considered , viz. That God is not the Authour of the Instruments sinne , but the wise orderer of it , and that he hath skill , and doth order the sins of men , in punishing his people to serve his own glory , and their good , we need not be afraid to say , That God is the Authour of the affliction whatsoever it is , where men that are the Instruments in the affliction , are Authors of the sin . I shall apply this briefly . It follows , as in Job 5. 6. That afflictions spring not out of the dust , neither do they come by ●hance ; which way soever they come , the most high God hath a hand in them . 2. It is folly much to eye the Instrument in afflictions , in cases where Instruments are used . The Instrument is but Gods Rod , Psal. 17 13 , 14. and could not act , if it were not let out , and ordered by the principal Agent . 3. Whatever the affliction is that we are any of us exercised with , it is duty to look up above the Instrument ( i. e. ) to see the hand of God which guides the Instrument , to own him in it , to fall down before him , to hear what he speaks , and observe him carefully in all that befals us . Thus did David in this Text , and in the case of Shime● , 2 Sam. 16. 10. And so Job , Job 1. Well were it if we could all do so , both in reference to the general and publick ●alamities upon the Nation ; and in relation to our domestick and personal trials . We are apt to dwell too much upon the second causes , and neglect the first . 4. It sheweth us whether to go for the moderating , removing , bearing , sanctifying of our affliction ( i. e. ) to him whose hand is stretched out against us in the affliction . Our way is to God by Repentance , Hos. 6. 1. & 14. and humble prayer , Hos. 14. 1 , 2. Thus God teacheth , Ps. 50. and the Saints have learned , Ps. 116. 3 , 4. 5. You may see upon whom you must trust , in the presence and use of all means , when you are under affliction . You may make use of Physicians , Estates , Friends , other Creatures to help . It is duty to use them , and mercy to have them . But you must trust in none for your help in affliction , but in him that hath the command of the affliction . It was As●'s sinne to trust in the Physician , 2 Chron. 16. 12. It is the rich mans to trust in his wealth , Pro. 10. 15. None of these can help without God ; He that breaks must binde up ; He that smites must heal . If God be the Authour of the affliction , it is too hard a work for any creature without God , to be the Author of the Cure. 6. You may by this judge whether you must carry the glory , and to whom you must pay the Tribute , for moderating , removing , sanctifying your afflictions ; Sure it must be to him that is both the Author of the affliction , and of this Grace also , to moderate , remove , or sanctifie . In all our afflictions , we may take notice of something of mercy . And whatever we can take notice of in this kinde , it is Gods work that is the Author of the affliction : And if the mercy be hi● , let not another have the glory , nor let him want it that so well deserve●● Our afflictions , whatsoever they be , are not so great , so long , so sharp , so mischievous , as God could make them : And if he cut off any thing of the time or measure , we have reason to acknowledge him , Lam. 3. 22. Ezr. 9. 3. 7. It is the great happinesse of good men , that God is the Authour of affliction , though men that are wicked are sometimes imployed as Instruments about them : Though the Instrument be an enemy , and would devour and make an end , Exodus 15. Yet he that is the Author , is a Father , Revel . 3. 19. Psal. 103. A●d they may assure themselves , that the Authour will not resign up his Soveraignty to the Instrument ; It shall not be as wicked men would have it , Psal. 76. 10. Nor is it possible that the afflictions of the Saints should hurt them , because it is God that inflicts and orders them , Revel . 2. 10. Isa. 27. 7 , 8. Despair not therefore because of Instruments , Men , Devils , because of their number , power , rage , subtilty , vigilancy ; they are all bu● Instruments ; God hat● the managing of all , the command of all ; He 〈◊〉 able to rate his dogs , to call them off , and tie them up when he will. This is ● comfortable consideration to the Church and to every Saint in their greatest tria●● when to sense they are ready to sink , viz. That they are in Gods hands ; He that raiseth the winde●● lyeth himself in the ship that is tossed , can rebuke their noise with his word , when they are too high to hear any body else . 8. Let wicked men consider under whose hands they lie , when affliction comes upon them , when they are sick , impoverished , ●amed , defamed , when they suffer in their Bodies , Names , Estates , Families , &c. It is God that doth all this ; And therefore if they do not acknowledge him , humble themselves under his mighty hand , turn from iniquity , make friendship with him , he is able to double and treble what they now feel , and if that will not serve , can make them feel that which they will not now beleeve , can crush , consume , and d●mn them at the last , Heb. 10. 31. Luk. 12. 5. I come now to the main 〈◊〉 , and that which was first in mine eye . That this consideration in any affliction , ( viz. that God hath done it ) hath sufficient reason in it , and may be of irresistible efficacy , to stop his mouth , and make him dumb who labours under the affliction , if he make ● right improvement of it , Job 1. 20 , 21. & 2. 10. I do not mean that th●● consideration should make a man , especially a Christian 1. A Stoick , to be void of sense , or of the stirring of his affections under Gods hand ; Duty doth not destroy Nature , Grace doth rather perfect , the● annihilate . It cannot be that a sensible creature should be void of sense , when it is under suffering● which is most the object of sense : There is pain , ● burthen , evil in affliction , Heb. 12. 11. And therefore there must needs be sense ; No man shall ever be charged by God for feeling of his burthen , if he neither faint , nor fret under what he feels . 2. Much lesse can we be supposed to mean that affliction should make him a fool ( i. e. ) the wise mans fool , one that hardens himself under his Crosse , and doth not lay to heart that which befals him , that carries it so , as if there were nothing to be done by him ; when he suffers under the hand of God ; This is charged upon the Jews , as an aggravated sinne , Isaiah 42. 25. We grant therefore , that it is a sinne for any man in his affliction , 1. Not to take notice of the hand of God in affliction ; Affliction springs not out of the dust . They are Gods pursevants , and he would have us know they are his , and that when we are arrested , it is at his suit , we are in his hands , and at his mercy● God is contemned in our affliction , if he be not owned . 2. Not to be affected with our sinn● , the cause of our sorrow , is to adde more sinne to our sorrow , and the way to increase our sorrow by the addition of our sinne ; That which every affliction speaks most plainly in ordinary , is the sin of the patient , Lam. 3. 39. David understood this quickly when he had numbred the people . And this God would have us all to understand , he sends afflictions on purpose to tell us of our sins . 3. Nor yet can this dumbnesse intend that w● should not be afflicted in our affliction , either not to mourn for our sin , the cause of Gods disple●sure , or for Gods displeasure the effect of our sinne ; This were to sinne again , and to sinne more . God looks that when he ro●rs we should tremble ; when he strikes , that we should stoop ; when his hand is lifted up , that our hearts should be humbled , and cast down . As our sinnes provoke God to judgment , he expects his judgements should bring us to repentance . This is the voice of the rod to repent , to return to God. If we do not this , we open his mouth to complain , after we have made him stretch out his hand to correct . One of these is enough . 4. Lastly , It cannot admit of this of all others , that either David did , or that we should shut ou● mouths , to restrain our prayers . Not to pray to God in our affliction is so farre from being our duty , that it receives a check from Nature to neglect it . The very Heathens in their afflictions do betake themselves to their Idol-gods ; we shall be shamed by them , if in like case we pray not to the true God ; Afflictions are to make dumb men speak in this sense , not to make speaking men dumb , to abstain from prayer . God will take it very ill from any man , if he strike , and they do not pray . Qu. But What then is the meaning ? Answ. The meaning of the point is this , that if any thing , this consideration ( of Gods doing ) will be effectuall to make men dumb , to mousel their mouths , as vers . 1 ( viz. ) to restrain them from distempered hea●●s , from passionate distempers . He that considers that he hath to do with God in his affliction , may easily see he should have nothing to do with passion in his affliction . David saw this , and endeavoured it , v. 1. But more particularly this Consideration ( God hath done it ) should and will where it is rightly improved keep a man , 1. From complaining at his Condition , or at the measure he hath from the hands of God. A Christian hath no ground for complaint , when he is under any affliction , though it be sharp and long . Be it what it will , yet Lam. 3. 39. Why doth a living man complain ? The holy Ghost insinuates , That a living man hath no room for complaint . If he will complain , he must bring it home to himself , and discharge God. If he say , God hath done it ; He stops his own mouth ; Therefore he should not complain , especially since he hath Gods Answer , A man for his sin . Though God have done it , sinne hath caused it . So much as there is of complaint reflecting upon God , in our afflictions , so much is wanting of Submission to God , by that complaint . This Consideration is good to cut off complaining , a thing that we are all apt to do when we have little cause . 2. If it will keep a man from complaining , which hath something of discontent in it , it will much lesse admit of disputing and reasoning with God , which hath too much of pride and sawcinesse in it . Mans reason cannot finde a flaw in Gods working ; nor will he suffer it , that when he hath done man should dispute . It is his duty to believe that which is above his reason . He must not argue with God , because he cannot finde Gods reason in his dispensations , Rom. 9. 20. Nay , but O man , who art thou that repliest against God ? You may perhaps finde some good men that have ventured upon this in their affliction , but it was when passion had got the upper hand of patience ; Job , that went farre , did not dispute so long as his eye was kept clear upon this consideration , Job 1. 21 , 22. And what he did afterwards , upon temptation , and the stirring of corruption , he was ashamed of it , when he had done . Humble Expostulations , God hath sometimes allowed , and the Saints practised , when it hath been to expresse the vehemency of holy desires : but carnall reasonings , and proud disputes , the expressions of discontent and maintenance of a quarrel , have no place against Gods providence , God hath done it , if it be improved , will take off any man from chopping Logick with God. 3. If it have enough to keep a man from complaining and disputing , it cannot want any thing to keep him from fretting and murmuring at his affliction . Shall dust and ashes be angry with his Maker ? or man that is a worm suffer his bloud to heat , his passions to boyl up , if he consider that God hath done it ? Suppose an affliction be sharp and long , Instruments used about it , be wicked , unjust , cruell , yet if he consider , that he hath to do with God , and that it is God that hath to do with him , that it is God that appoints and orders his affliction , with all its adjuncts and circumstances , he will see little reason to give vent to his passions , because of the bitterness of his afflictions . It is weaknesse to be angry with the Instrument : ( yea though it act crookedly , and voluntarily ) but it is madnesse to be angry and tetchy with God , that orders and guides the Instrument to serve his purpose . Foolish man that sufferest thy self to be fired with thy Cross , dost thou know at whom thou murmurest and repinest ? Sure thou neither knowest against whom thou quarrellest , nor what he is , nor what thou art , nor what thou dost ; If thou didst , thou wouldst leap into the water to cool thy self for fear , lest God should smoke with his nostrils , cause the fire of his jealousie to break forth , and turn thy flames of lust into the flames of hell . We reade of one good man that once plaid the beast in this kinde , but it lies as a brand of infamy upon him , Jonah 4. 1 , 8 , 9. He stands in the Text as a pillar of Salt , ●or other men to be ashamed , and take heed of such folly . When thou art under affliction , do but seriously consider , It is Gods doing , and I hope thou wilt be afraid to say , Thou dost well to be angry . I suppose this Doctrine cannot want reason to convince any man that hath reason ; it self is reason , and such as a Heathen ( by his natural light ) would sit down and submit unto ; for Nature it self teacheth , That , what a God doth , cannot admit of that creatures contradiction , that doth acknowledge subjection to such a Deity . Reason will not suffer a man to make his dealings with his fellow creatures , even with himself , a measure for his dealings with God , that stands so much above him . But let us see what Use may be made of this Doctrine . And it follows from hence , 1. That one of the main and capitall reasons of the non-submission , impatience and discontent of men , under the Discipline of the Rod , is the non-consideration , or want of the effectuall improvement of this Consideration , that their afflictions are ordered and disposed by God , that what is their suffering is Gods doing . There is a great deal of weaknesse and sinfull folly discovered in the afflicted state of the children of men : And to speak truth the godly themselves have not been all , nor alwaies clear in this matter . 1. Sometimes we finde some of them sullen and dogged under their afflictions , and because they could not be free from trouble , therefore in a fit they would die before their time . Some think this Psalm points at such a mood as this in the Prophet that wrote it . But you are sure to finde Jonah in such a fit , Jonah 4. 8. 2. Sometimes full of complaint under their burthens , Was ever sorrow like my sorrow ? Lam. 1. 12. Sometimes the kinde of the affliction doth not please them , otherwhiles the season that God takes , suites not with them . Again , the smart , bitternes , length , measure , manner of Gods dealing is matter of complaint , one thing or other , we are apt to finde fault with in Gods dispensation , rather then set the saddle upon the right horse ( i. e. ) to finde fault with our own provocation . 3. Sometimes they accuse God , and accuse him falsly , as if he dealt hardly and unjustly with them , as if because he doth chastise them , therefore he did not love them , or were become their enemy , because he doth not indulge their folly . 4. Sometimes you may finde them in the Schools , they will question Gods dispensations towards them . If they must suffer they will dispute it , and know the reason why . Nay , they will climb up to the Bench , and call God to the Bar , to give an account of his dealing . And thus in a sort they make themselves the Gods , and God the creature . Such a thing is in it , though me● do not think on it . 5. Some men in their affl●ction , cast off their dependance , and will wait no longer , 2 Kings 6. 33. They are in haste , and if God will not help them , they will try somewhere else : A Witch , a Devil , any one shall be the Physician if he will dispatch the Cure sooner then God doth . 6. Sometimes they fall to fretting , they fume and chafe , and storm , and rage , and fling , as if they would break all in peeces , and play the Samsons , to knap in sunder the cords wherewith God bindes them ; Not that they can do any thing , but to shew that they are mad , and must be bound . 7. Sometimes they despond under their afflictions , and cast off their confidence , as if they doubted of the accomplishment of the promise , because hope is deferred , and they have not that in their hand● which they have in their eyes . 8. Sometimes they have so little wit , as with the dog to lie biting of the stone ; I mean , to flie upon the Instruments , which God useth in afflicting them . They will not seem to quarrell with God , but they will pick an hundred quarrels with the Rod that is in his hand . It is easie to interpret their meaning . 9. Sometimes Non-submission , is expressed by excessive and immoderate mourning under their affliction . And thus it is with some ( especially in the losse of near Friends and relations ) though they say little , yet they grieve much , their eyes speak a great deal more then their tongues . But it is all one as if they did speak with their tongues , God understands it ; where there is too much of grief , there is something of discontent . He doth not submit aright to the hand of God , that suffers himself to be overwhelmed with sorrow under Gods hand . The Apostle supposeth such a thing as this . 10. Sometimes it is expressed unhappily by the neglect or giving over duty , and so it hath been sometimes in pure contempt , Mal. 3. 14. Sometimes upon surprisal . Sometimes in passion , Jer. 20. 8 , 9. But what ever is the rise of it , the thing is nought . Now whence all this , and all the rest that breaks forth into a seab in mens carriages under affliction ? Is it not hence , that men do not in their affliction consider that they are u●der the hand of God , that all that which they are discontent at , and quarrel with , is Gods doing ? Undoubtedly it is from hence , at least this bears a part . If there were more of the one , there should be lesse of the other , lesse passion if more serious consideration of this truth : I appeal to any conscientious Christian , whether when they have lashed out into any passionate discontents by reason of their sufferings , they do not finde upon reflection , that this consideration hath lien asleep , at lest hath not been throughly improved ; He that sayes he doth seriously consider this , and yet findes his heart to rise and quarrell with God , says also that his heart is above measure proud and stout against God. Doubtlesse this is one , and a prevailing ground of the distempers that are in the soul , for the afflictions that are upon the man , not considering that God hath done it . 2. Hence it will follow , That none but a gracious heart can carry it with holy submission , quietly , and without distemper under affliction , especially when afflictions are sharp and pinching : And the reason is , because none but a gracious heart can make a right improvement of this Consideration . Where there is not a distinct knowledge of God , of his Attributes , of his Ends , and the fear of God to make the heart stand in awe of him ; it is not possible this Consideration should work up to such an effect , as appeared in the Prophet in this place . I doubt not but a Heathen might be convinced of the reasonablenesse of this , that what is done by his God , should not be contradicted by himself ; but it must be a higher principle that must enable him to practise , to make such an improvement of his consideration , that it may balance his spirit , and keep it even . There must be something more then reason , to keep under the boylings of passion , when a man is scorched and pained with his affliction . This is an excellent reason indeed to balance the spirit of a man : but if there be not grace to husband and advance this reason , the pot will boyl over notwithstanding . And this is a main reason of the different carriage between a godly man and a wicked man in time of affliction , I mean , when each of them acts like himself , and as such . Take a godly man , and a wicked man , and suppose their afflictions equall , yet you shall ordinarily see a deal of difference in the temper , and behaviour of the men , in reference to their afflictions . As the men differ so their carriage . As they differ in their principles , so you shall finde them in their practice . The one stoops , is quiet , dumb , silent , acknowledgeth the hand of God , and blesseth him , Job 1. 20 , 21 , Levit. 10. 3. 1 Sam. 3. 18. The other frets ; is impatient , discontent , cannot endure the yoke , and therefore labours to shake it off , will do any thing , though never so unlawful , to get his leg out of the stocks . Job 2. 9. You have a veryful instance in Saul , 1 Sam. 28. 5 , 6 , 7. There is in ordinary abundance of difference between good and bad men in the carrying of the crosse ; And if it be examined , this will be found to have an influence upon the better side , viz. the help of this consideration , That God hath done it , and grace to improve it . Object . If it be said , Some wicked men lie as quietly under affliction , as any men , not expressing any thing of impatience . Answ. There may be something like patience , and submission to the hand of God , discovered in a wicked man under affliction , which if examined , is but a counterfeit ; They are silent sometimes out of 1. A Stoical Apathy . 2. Or from natural courage . 3. Sometimes out of meerfullennesse . 4. Or from some impressions of Conscience working servile fear , or something else like these , but none of these , no nor all of them together do amount to that which we now treat of , viz. an holy , humble , silent submission under affliction● , wrought out by the gracious improvement of Gods hand in the affliction that lies upon them . Object . But you give us some Instances of very holy men , who under affliction have seemed to carry it as frowardly , and have expressed as much passion as the worst . Ans. It must be confest , And this doth so much the more confirm the Assertion and Inference , That where Grace is ●●nting , an holy submission to Gods hand ( as the hand of God ) must needs be wanting . It is hardly done where there is grace , and therefore where it is not , it is not to be expected ; Know then 1. That the Judgements of those that are gracious ones are right for this , That when God strikes , they should be dumb and silent . They own it as good to do so , though sometime they do not the good they own . 2. It is in their scope to be that in performance , which they are in conscience , to practise as they judge . Every gracious heart resolves to keep the Commandments of God , Psal. 119. 115. And because the Command reacheth their tongues , therefore to bridle their lips when Gods rod is upon their backs , v. 1. I said I will. 3. It is in their endeavour , as well as in their purpose ; They know it to be their duty , and as duty they set upon what they know , v. ● . I was dumb , I held my peace . They are fruitlesse and vain purposes that are not seconded with some endeavours . Job , though surprized afterward , held in to a miracle the first and second bouts that Satan had with him , Job 1 : 21 , 22. & 2. 10. 4. But the best of the Saints that is here in a bearing Condition hath flesh in him as well as Spirit . And hence it is , that the worser part is sometimes the stronger by the advantage of temptation , and then passion gets the upperhand of patience , as otherwhiles patience doth of passion . A Christian is but in the fight , not come to a perfect conquest , 1 Cor. 9. 26. And whiles he is in fight , it may be his unhappinesse to have his affections routed till he rally again . He is sure he shall have the victory at the last , but not sure that he shall get that victory without wounds . It is thus with the most eminent Saints , often down and up again , as I have instanced . And therefore it can hardly be expected of any that he should be altogether , and at all times so impassionate , as he is at some . 5. If he be overcome , and do speak unadvisedly with his lips , or manifest impatience under the rod , there is this to say for him to witnesse him a Saint , to distinguish him from a fool . 1. That he doth it not easily , much lesse upon choise . It is usually upon surprisal , temptation , or in desertion , when he is not himself , when he hath not his arms about him , his graces ready . Job was beaten out of his possession , Job 3. 2. but it was upon very strong assaults . 2. When he hath lost any ground to the enemy , he is ashamed that the enemy hath got it , and he hath lost it . It is not usual with him to justifie himself in his folly , as Jonah seemed to do , before he cooled , Jonah 4. But to mourn for what he cannot help , and to abhorre himself for what he hath done against his God. 3. Though he fall yet he doth not lie , he gets up again ; he never rests till he have recovered his losses , till his wounds be cured . Thus David in this Psalm . And when he is up , he watcheth more narrowly , and fights the next bout● , better then he did the last . 3. Now it might be proper for us to examine our selves what we have been , and what we have done , when we have been under affliction . There is no question but we have all tasted of sorrow more or lesse , in one kinde or other , in our bodies , names , estates , relations , &c. It is common to all , Man is born to trouble , Job 5. 7. But it is a very great Question , Whether we have been like David in our afflictions ? Whether we have been dumb , and not opened our mouths ? Or if we have , Whether it have been upon this Consideration , because God hath done it ? Few can say they have been silent , but fewer , that it hath been upon this ground ; Let us look into both . 1. Have you been silent : Can you say ? 1. That you have used no impatient Complaints under affliction , as if your sorrow had never been fellowed , nor any suffered as you have done . It is very ordinary , especially under pinching crosses , for a man to aggravate his own sufferings , to think his own greatest , because he doth not know what other men feel in theirs . But certainly too much complaining argues too little patience , Lam. 3. To complain excessively , to aggravate our griefs , is not to be dumb . It is a sign we feel sinne too little , when we complain of smart so much . 2. Have you not sometimes accused God , as dealing too severely with you . If not in words , yet will conscience clear you for your thoughts , that you have not condemned God , as too hard a master . Thinking is speaking with God ; if we have entertained such thoughts , and not shut them out when they have offered themselves , we have not been dumb . 3. Have you never in the Confidence of your own Logick , challenged God to a dispute , enquiring of him a reason of his matters , as if he should not chastize his Creature , ●nlesse first he should give his Creature an account why he doth chastize . This I beleeve is more ordinary , then is ordinarily thought of . I have known some that have ●sed strange boldnesse with God in this kinde . But that man that will have a reason from God of his dispensations towards him , discovers plainly enough , that he is at present outed of his own . If they did either know themselves what vermine they are , or did acknowledge God in the greatnesse of his Soveraignty , they would quickly give that proud humour an answer with rebuke . 4. When you have been under affliction , have you used no indirect means to come to the end of your affliction , before your affliction hath had its end on you ? When God hath put you into the prison , have you staid there , till his discharge hath been your warrant ? Oh how many good men miscarry in this case , using false keys to open the doors , or bribing the keepers to connive at an escape before they have obtained a d●scharge ! Some in our times have ventured the breaking of their necks , the wounding of their Consciences , to be ●ased of their chains . Most of us are too basty , and by our pract●ce speak the language of that wicked King of Israel in the siege of Samaria . 5. Have you not in despondence cast away your confidence , and laid aside your hopes , as if because God doth sometimes deferre , therefore he would deny , and that you should never have deliverance , because it comes not just when you look for it . It is too ordinary in our afflictions , to give way to dejection , and so to make our yokes heavJer while they are on , because God is not pleased so soon as we would have him to take them off , What is the language ? I shall perish , I shall be undone , I shall never break over this affl●ction , This will make an end of me , there is no hopes , this is not the voice of a faith , but of discontent . Thou art not pleased with Gods dispensation , and therefore through unbelief wilt forestall his compassion . 6. Though you durst not seem to make many words with God when you have been in affliction , yet can you say , you have let the Instrument passe so quietly , as it should have done , because an Instrument in Gods hand . This bewrayes many a mans impatiency and discontent , that though he sayes nothing to God , yet he speaks a great deal too much to the Rod that God useth . Few men will let him that curseth him passe , as David did Shimei , 2 Sam. 16. 10. Nay rather we say , what God sayes , Say not ( Prov. 20. 22. ) Say not thou , I will recompense evil . Let God say what he will , we many of us take liberty to say , and do what we list , to requite what we call our injuries upon the Instrument : But he deceives himself who thinks he is silent towards God , while he vents his passion against the Rod that God layes upon his back ; God will interpret we mean him by our quarrelling with his messengers . 7. Have you moderated your passions , and not suffered the flouds to overflow the banks ? when afflictions have been sharp , and perhaps renewed , have you not suffered your selves to be drowned with sorrow , and your spirits to be overwhelmed ? Sometimes we suffer our sorrows to eat up all our comforts , and because we cannot enjoy what we would , therefore will not take the benefit of what we have . This is not dumbnesse , but discontent . It is peevishnesse in a childe , because he hath been whipped for his fault , to refuse his meat . Certainly if we give way to immoderate sorrow in our afflictions , so as to refuse to eat our bread , to serve our relations , to neglect our duties either to God or man , in our silence we speak a language , which God understands to be impatient . To sorrow without hope , is to sorrow without submission . So much for bare silence , but we have another search to make . Quest. Whether we have been silent upon this ground , because whatever be the affliction , it hath God for the Authour , It is of his doing . Answ. Sometimes men are dumb and silent under affliction , out of pure Ignorance , they do not understand , are not sensible of the evil that lies upon them , and the reason why they do not complain , is because they do not understand : And this is not , because its Gods doing . 2. Sometimes men are silent , because they are sullen , they restrain speech , not to restrain passion , but to gratifie pride , because they will enjoy an humour , not because they will expresse their patience . This is not upon the ground in the Text , because its Gods doing . 3. Some men are silent out of a stoicall Apathy , because they think they ought not to be moved with any thing that befals them , that it is altogether below a man that hath reason , to be affected with passion in any case , either to rejoyce in any good , or to mourn for any evil . This is Stoicism , not Christian silence , much lesse upon this ground , because God hath done it . 4. There may be silence out of a naturall Astorgy , as being in a great measure without natural affections . Though it be not common , nor in the power of any man , by the strength of reason wholly to enervate , and lay asleep his affections , according to the Stoical dream , yet it is natural to some men to be in a great measure without naturall affection , very unapt to be stirred or moved with any changes that do befall them : yet this is not grace , but a naturall indisposition to sense any thing with vehemency of affection : One man burieth a wife , and the burial of the wife is almost the death of the husband . He feels himself half dead , because the Companion of his life is dead which was one half of himself . I do not excuse this . Another buries a wife , and scarc● knows what he buries ( i. e. ) is so little affected with it , that one would think he buried that which he never loved . This is a judgement , not a vertue . 5. There may be silence out of a naturall Courage , raised by the study of morality . In morals there are vertues called Magnanimity , Fortitude , to which are opposed Cowardize , Pusillanimity , weaknesse of Spirit . The vertues are seen in undertaking great difficulties without recoyling , bearing great trials without shrinking . Now some men bear their burthens with a seeming invinciblenesse ( i. e. ) they bear them with so much courage , that he that looks on would think they did not bear them . The setting of a joynt , the dismembring of their bodies , the ripping up of the flesh , seems as little to them as to another ; the opening of a vein , the pulling out of a tooth ; And what is all this ? Christian patience , holy submission , No , it may be nothing but natural stoutnesse , heightned by principles of morality , because it speaks fortitude and magnanimity to bear great things without the appearance of great passion . 6. It may possibly be upon strong Convictions of sinne , and the workings of a naturall Conscience , labouring under guilt , and the fear of some greater evil . He that is in the hands of an enemy , though he have , and do suffer much by him , yet is silent under his present sufferings , because he knows he is still liable to worse , that he that hath plundred his pockets , and given him a cut in the arm , hath power when he will to let him bloud in the throat , or in the heart , and therefore he concludes it is best to take that patiently , that is done , lest he bring some greater mischief upon himself by his impatiency . Thus I believe it is with some natural men , when God layes his hand upon them by some smarting affliction , Conscience flies in their faces , tels them now they are in the hands of an enemy , that he that hath arrested them is he , that they have sinned against by oaths , perjuries , drunkennesse , whoredom , bloud , oppression ; that he that punisheth with sicknesse , losses , &c. is able to punish with flames ; that now his body is not onely in danger of death , but his soul of Hell. This Alarm from Conscience makes him lie still : He dares not complain of his present burthen , because h● sees he is within the reach of that which is a thousand times worse . Quest. But what then will argue our silence upon this Consideration that God hath done it ? Answ. 1. When the heart is sensible , that in the affliction it hath to do with God , and is more awed with the thoughts of him that is the Author of the affliction , then with the affliction it self , of which he is the Author . Thus it was certainly with Job , The Lord giveth , and the Lord hath taken away . It is a very ill sign when only pain , sicknesse , losse ▪ &c. do break our spirits , but he that sends them is not considered . It is better a great deal to remember the Authour , though we should forget the affliction , then to be affected with the affliction , and forget the Author . 2. If it be because God hath done it , then the soul will be free to condemn it self , and justifie God in all his dispensations . The sanctified soul knows that God can do nothing but that which is righteous towards his Creature , and therefore it must needs justifie him in that which he doth . And this justifying of God in his affliction , is an argument that his eye is upon him whom he justifies , and that he sees it were an unreasonable thing to quarrel with him for the doing of that which he cannot but clear him for in his own conscience , when it is done . 3. He that hath his heart quieted , and his mouth stopped , upon this ground , because God hath done it , will upon the same ground labour to be quiet , though his burthen encrease , because he hath the same reason lying still before him . The encreasing , multiplying , lengthening of afflictions is from the same hand . He is as really the Authour of the weight and measure , as of the kinde and substance of any affliction . Indeed if this consideration be laid aside , there may be a change . It cannot be expected of any plaister that it should operate , except it be applied . 4. He that is silent upon this Consideration , will not make haste out of his affliction . He knows the wise God can do nothing without an end , and therefore he will be contented to wait upon God till he have accomplished his end in afflicting him . Because it is physick from the most skilfull Physician , therefore he will submit to the Judgment of his Physician , how long to continue in that course . And because God delights not in afflicting , but strikes with bowels , he concludes , that so much the longer his course , so much the greater his benefit . 5. He that is quiet upon this ground , will upon the same ground , as well blesse God in his affliction , as submit to his afflicting hand . As you see it in Job , The Lord hath given , and the Lord hath taken , Blessed be the Name of the Lord. He eyed God both in his safety and sufferings . He saw both coming from the same hand , and therefore were both worthy of the same acknowledgment . Since it was God that afflicted him , he must needs be thankfull , for he knew God could doe nothing but what was worthy of praise . 6. If it be because God hath done it , then you will not hear of any thing from any other hand that should raise up any prejudice in you against God : Your souls will abhorre any of these suggestions from whomsoever they come , that shall seem to cast any blemish upon him , or tend to work the least discontent in you . When Jobs wife ( stirred up by the Devil no question ) came to stirre up discontent in him against God , Dost thou still retain thine Integrity ? Curse God and die : Observe with what Indignation he makes his return to her ; Thou speakest as one of the foolish women speaketh . And whence was it that he fetcht this sharp arrow , but from this quiver , What , shall we receive good at the hands of God , and shall we not receive evil ( i. e. ) from the same hands ? As if he should have said ; Woman , my afflictions come from God , as well as my mercies , and wouldst thou have me blesse him for mercies , and quarrel with him for afflictions ? Thou speakest foolishly . 7. If it be this Consideration that works to keep you quiet in affliction , then this will make you humble your selves under Gods mighty hand , that he may lift you ●p . The same Consideration that makes you silent , will make you humble , will put you upon it to search and try your wayes , Lam. 3. 40. to enquire into the cause of Gods displeasure , and return to him that s●ites , Hos. 6. 1. & 14. 1 , 2. And since you have made a breach by sinne , to be restlesse till you have made your peace by repentance . This will put you upon it to seek God● face by supplication , which seems at present to be clouded from you by affliction . And that Faith which sends you to prayer in your affliction , will also comfort you by the promise in that affliction : because he that bids you pray hath promised to hear , and given assurance , that if we answer the rod , he will burn the rod , and answer our prayers . Now let a word of Exhortation be suffered and accepted . I beseech you let us labour each of us for such a frame of spirit , as David with much striving attained to ( i. e. ) in all afflictions to sit down quietly , to be dumb , and not open our mouths , because God hath done it ; whatsoever be the affliction , let this be the practise . And now let it be yours , that are at present called to this exercise . For this end consider 1. It is the will of God it should be so ; when he strikes , he would have his people submit , not quarrel or dispute , Luk. 21. 19. Iam. 4. 7 , 10. 2. The best Saints , when they have been themselves , and not outed their possession , have done so . Aaron , Leviticus 10. 3. Eli , 1 Sam. 3. 18. Hezekiah , 2 King. 20. 19. Job , Job 1. 21. David , in this Psalm , & Psal. 38. 13. The Church , Micah 7. 9. The best Saints are best examples . 3. When they have been overtaken with passion , they have been ashamed of their weaknesse ; We must not think to scape better then our betters . Shame and repentance is the best that comes of passion and frowardnesse . And this ( as good as it is ) were better prevented then born . 4. There is all the reason in the world for our silence under affliction , because we create all our own grief ; we sin before God-strikes : Shall he that challengeth the field complain of his wounds ? And if we sinne against God , Shall we not be dumb when God afflicts us for our sin ? Shall we provoke God by sinne , and yet quarrell with God , when we have provoked him ? Learn of the Church rather , I will bear , &c. 5. It is very honourable for a Christian , and a pious thing to be silent and quiet under Gods hand . God sets a Crown upon Jobs head for this , and forgets his passion , because he had been acquainted with his patience , James 5. 11. Job stands upon record for his submission . 6. It speeds well in the issue . No man loseth by sparing his passion . Jobs patience begat a very good end to all Jobs trials , Jam. 5. 11. Reade the story , and it will make you in love with patience , willing to wear a mousel , that you may get such provender , 1. This is the way to get good by an affliction . If the plaister lie on it will work the better ; They commonly do best that keep closest to the Physicians rules . 2. It is a good way to pacifie God when he is angry . If we be quiet under Gods hand , we shall sooner make him quiet when his hand is upon us . The childes crying addes to the mothers anger . 3. It s the way to get out of the Stock● , God puts us in to humble us , and break our stomacks ; And if we be humbled and broken , God hath his end ; And when he hath his end , he will make an end . 7. Besides that it is a very unworthy , brutish , wicked thing , to strive , to quarrel , to dispute with God , Psal. 73. Job 2. 10. So it is a bootlesse and a fruitlesse thing , There is nothing to be got by it . No man could ever wrangle God out of his way , till he did leave them as men that were perditae spei , Isa. 1. 5. 1. It is a sign of a great deal of pride . It can be nothing below this that makes a man ●hamper with God , wriggle in the yoke . 2. It renders the physick ineffectuall ; Physick cannot work , because it doth not stay . And this is bad enough to lose a Cure. 3. By impatiency God is provoked to come again , and to give harder blows , because we do not couch at lesse . He must either cure us , or kill us . A Physician that hath an unruly patient , useth more force . A Master that hath a sturdy Scholar , useth more stripes . This will God do , Levit. 26. 27 , 28. What did Jonah get by his passion ? Consider the words of the Apostle , 1 Cor. 10. 22. Do ye provoke God to anger ? are ye stronger then he ? Who ever hardened himself against God , and prospered ? Now one of the most approved wayes to bring the heart to a quiet , silent frame , is that which this Text and Doctrine offers , viz. this Consideration , that God hath done it . And therefore to make it serviceable to its end , turn it and winde it in your thoughts : Say thus , Whatever my affliction is , God hath done it . And if God have done it , First , He hath done it , that might do it . God that hath done it is Lord of the Creature . And may not he dispose of the Creature that he is Lord of ? He that made Heaven and Earth according to his will , may not he doe what he will in Heaven and Earth ? This Divinity the Heathen Emperor had learned in his affliction , and what he had learned himself , he preacheth to us , Dan. 4. 34 , 35. He doth according to his will in the army of Heaven , and among the Inhabitants of the Earth . This is the Doctrine . And it is the Doctrine of Gods Soveraignty , His dominion is an everlasting dominion , and his Kingdome from generation to generation , and he doth what he will , vers . 34. But what is the use ? It is that which I am now urging , Therefore he cannot be resisted ; therefore he may not be questioned . So it follows , And none can stay his hand . None can force him to retreat , or say to him , What doest thou ? i. e. call him to an account , for his providential dispensation . This is excellent in reference to our times , and to publick transactions . The potsherds of the earth may strive and quarrel one with another , but woe to him that striveth with his Maker . Shall the clay say to him that fashioneth it , What makest thou ? We are all the work of his hands , Psa. 100. And shall he be denied that liberty which his Creatures have , to dispose of his own work ? No , from hence we must argue thus , He is Lord of the Creature , therefore he may chastise his Creature . And by his Soveraignty he is entituled to this liberty , 1. To pick out whom he will. All his creatures are equally under his dominion . He is as much Lord over Kings and Potentates , by what Names soever called , as over peasants and potsherds . Those that deny it may be sent to grasse , and then they will learn it : Though whiles they flourish in their Kingdoms , they will scarce own it . If any man that is afflicted say , Why me rather then another ? Answer thy self , Why not thee as well as any ? since thou art as much Gods Creature , as much under his Soveraignty as any other . He is as free to deal with a Nebuchadnezzar , Dan. 4. 〈◊〉 with a Lazarus . 2. As to pick out whom he will , so to chasten and whip us with what Rod he will. All afflictions are in his own choise , whether this or that . The Creature that comes under discipline , must not prescribe to him that is his Lord. For the most part we are most discontent with the present , and are ready to say , If it had been any thing else we could have born it . But this is nothing but pride , that we may not be our own carvers . The truth is , He that hath not learned to bear any thing that God inflicts , hath yet learned to bear nothing e● nomine , because God inflicts it : A quatenus adomne . 3. To come when he will , and to stay his own time . Gods Soveraignty knows no limits , but what himself puts . He is at as much liberty to take his own time , as to choose his own Rod. We are apt to think , such an affliction came very unseasonably , and carried too long . But we forget under whose hands we are . It should satisfie us under any affliction , that the time when it comes , and the time which it lasts is Gods time . He that did choose the man , and his Crosse , hath also chosen the opportunity to afflict the man by his Crosse. To finde fault with the time or length of affliction , is to finde fault with the Soveraignty of God , & his liberty to afflict . This is one Consideration by which the Doctrine is improved . He hath done it that may do what he will● , will it not follow , that I must be silent towards him that doth it ? Secondly , Improve it thus , It is of the Lord , The Lord hath given , the Lord hath taken ; why the Lord is debtor to no man , hath no dependance on any , can be beholden to none ; We have our whole dependance upon God for all we are , for all we have , but he hath none upon us . He was , and was infinitely happy in himself before there were any other beings besides his own . And he would be happy in himself , though there were no being but his own . The being of the Creature shews forth something of his Excellency that made it , but addes nothing to the perfection of his being . A man cannot be profitable to his maker , as he may be to his neighbour . If we be good , it is to our selves ; and if we be bad we cannot hurt him . Argue thus therefore , God hath laid his hand upon my body by sicknesse , my health is impaired , my life endangered : If I quarrel , dispute , complain , or grow sullen ; With whom is it that I am angry ? with God ? Why is God a debtor unto me ? Of his goodnesse he hath preserved my health so long . I have enjoyed many comfortable dayes . But is he bound , because he hath done it to continue his course so long as I please ? and not to please himself when he will , by changing of his course ? What have I done , or what could I do to oblige him to that which he hath done for me ? And if he have done it of his own will without an obligation , shall I quarrel with him , if at length it please him not to do , that which he was never bound to do when he did it ? This Consideration will teach thee and me to be thankfull , that we have had so many dayes of health , which were given of grace , not to wrangle at sicknesse when it comes , or lies upon us , it may be for his end , to let us know that God is no debtor to us . In like manner when the affliction is upon you in your relations , Say you be afflicted in a Husband , a Wife , a Childe , a Parent , a Brother , a Friend , a Comp●nion . Suppose any of these is sick , weak , lame , melancholly , or distracted ; 〈◊〉 suppose God makes a breach by taking away any of these relations . Put the case how you will , Suppose the affliction never so pinching , and to the quick by reason of the Circumstances that doe aggravate , as that you have lost the best Father , the best Mother , the best Husband , the best Wife , the best Friend , the best Companion ( we are apt to indulge our selves , and to think our comforts were best when we have lost them , though it may be scarce content with them when we had them . ) But suppose it really so ; Oh this stirs up passion ! You can hardly be ●ilent under such afflictions ; Now you complain , Was ever any sorrow like my sorrow ? Did ever any woman lose such a Husband , so kinde , so pitifull , so bountifull , so helpfull to soul and body ? Did ever any Paren● lose such a childe , so 〈◊〉 , so dutifull , so graci●●● , as I have done ? And so on . Admit this : But I pray who hath done 〈◊〉 ? who hath laid 〈…〉 them , and taken 〈◊〉 your Comfort in them , or taken them away , 〈◊〉 thereby deprived your expectations 〈…〉 you will say , 〈…〉 done it , and with Job , The Lord hath 〈◊〉 , Job 1. Well , and 〈◊〉 you quarrel with him , or not be silent under his hand ? Will you complain , murmur , dispute , or pine away with sorrow , for what God hath done ? You had them , and they were so good . I pray you who gave them or made them such to you ? You might have had worse , and been crossed in them , as much as you were blessed , were they not the gifts and blessings of God ? Did God give them , and are you not content that you have had them so long 〈◊〉 he was pleased to spar● them ? Were they so good to you , and are they too good for God ? Did he dispense with his right to let you enjoy them , though they were his ? And will not you dispense with y●ur supposed right to let him enjoy them after you have used them ? Who would lend a neighbour any utensill , that for the use would alienate the property , and not let the owner have it to serve his turn , because he was so good to his neighbour to lend it to serve his use ? We deal thus with God. It is a wonder he will lend us any thing . But I have not quite done my expostulation ; Could you challenge it of debt to have such relations ? And yet would you have God bound to perpetuate your relations , during your pleasure , when you cannot challenge them ? Must God have dependance on us ? Or shall we quit our dependance on him ? Shall not he that is a free Agent have liberty to act freely ? Must he that gives us such good blessings be made our debtour by the blessings which he gives ? Oh be silent ! He hath taken away thy relations , who was not bound to continue thy relations . Be thankfull that they were so good , and thine so long . 〈◊〉 not imp●tient towards God , that they are now taken from thee , and they can be thine no longer . You have had them longer then you could challenge them . Take heed of challenging God , because you could no longer keep them . Thirdly , Think thus with your selves , I am in such an affliction , but God hath done it , surely it must needs be done with infinite Wisdome and Caution , which he doth . He is the wise God , His Vnderstanding is I●finite , All his Workes are done in Judgement . It is not possible that ●ither ignorance or rashnesse should befall his work . Physicians cannot say , that all their Rules are certain , much lesse that they act according to certain Rules . The Causes of diseases , as to this or that particular subject , are often hid from them , and therefore they are necessitated to make their applications by conjecture rather then science . They have no windows to look into the bodies of men , and therefore are subject to mistakes about mens bodies , and the diseases incident to them . But there is no such thing befals God. Ignorance and Error are incompatible with his Nature and Glory . He can as well not be , as ●e can erre in any of his wayes . When he doth afflict his children , he doth it as a Physician , and he never misseth in the Physick which he gives . He knows all things , and there is nothing hid from him . All Causes , Effects , Symptoms , Operations , Circumstances of things , are open before him . He knows by immediate vision , not by discourse , much less by report . 1. Whereever he layes an affliction , he knows the man , and knows him exactly to whom he administers . He that hath made all men , cannot but know all men that he hath made . He perfectly knows every mans temper , whether sweet or sour , hard or soft , easily to be wrought upon , or more rugged and harsh , apt to make resistance , or ductile and flexible . He knows what is in man , and needs not any one should shew him what he is , John 2. 24. And he knows mans need , as well as his temper , what will serve to answer his necessity according to his temper . 2. As he knows the man , so he knows the disease , whether it be a disease in the head , or a disease in the heart . Physicians many times mistake in this , they cannot alwayes finde out the disease , and therefore sometimes they fall short of the Cure ; yea sometimes in stead of curing , kill the Patient , and that when they do their best . But God knowes perfectly what every man or woman are sick of , to whom he administers , yea though the diseases lie lurking , and be never so subtil , they cannot be too subtil for him . All our sinnes are before him , and none of them hid from his sight . He is able to set them in order , though they lie on heaps , and seem to be shuffled together . The heart lies as naked before him , as the body and outward man , 1 Chron. 28. 9. Revel . 2. 23. Whether it be secret pride , or hypocrisie , or unbelief , or envy , or self-love , or an evil thought , he knows it as fully as if it were drunkennesse , swearing , murther , evil speaking , adultery . He never mistakes to pun●sh any man for a sinne that he is not guilty of , 3. He knows the remedy exactly , and what is the best wa● of cu●e for every disease . Physicians many times differ about the way of curing diseases , even where their Judgements accord about the diseases themselves , and their Causes ; One thinks such a way best ; Another is of another mind . Doctors do differ . But now God doth know , and know absolutely , and unerringly , what is the most proper way that is to be taken with every disease in relati●n to each partilar subject ; Whether they be Tumours and Tympanies , the swellings of pride and vain-glory , which David and Hezekiah seemed to be sick of ; or P●lsies and shakings of carnal fear , the disease of the Disciples . Or of the Stone , viz. hardnesse of heart , and that brawninesse which makes men insensible of ●inne , or the sad effects of it , which the Isra●lites are charged with . Or a Lethargick distemper of spiritual security , which makes men carelesse about their spiritual condition , and by which they are in danger to die sleeping , as Sardis was . Whatever the disease is , God knows the best way for cure , whether purging , vomiting , bloud-●etting , bathing , sweating , exe●cise . He is never to seek for a remedy su●able to the disease ; nor doth he ever make any application that is not proper to the disease to which it is applied . So Revel . 2. 4 , 5 , 14 , 15 , 16. and Revel . 3. 15 , 19 , 17 , 18 , 19. If the disease be not cured it is not because of any mistake in the Physician , nor any defect in the means , but usually from the disorder of the patient , that either doth not use , or misuse the means . 4. He is exact in the knowledge of the Nature of every potion , and its operation . He knows to a draghme , to a scruple , what quantity may serve to work to such an height as may fit both the quality of the disease , and the temper of the subject : By reason of his perfect judgement , he alwayes keep● to a just measu●e in all his administrations without either excesse or defect , Isa. 27. 8. & 28. 27. Though he makes use of Instruments , yet he never suffers any Instrument to act without a rule , and in order . He himself governs the Instrument that he acts by , Revel . 2. 10. Job 1. 12. & 2. 6. It is not indeed alwayes to every one the same measure and proportion , but it is alwayes a just measure and proportion to every one . He never laid upon any man in his chastisements more then was meet . 5. He knows the season exactly , as well when physick is to be administred , as what physick . That c●nnot be done without danger of life at one time , which in the proper se●son is the best way for the saving of it . He is a wise man that knows seasons . The missing of an hour is sometimes the losing of a Cure , the losing of a life . It is ordinary for Physicians to complain of their Patients for coming too late . Now God never stayes our coming . He knows , if he should never administer to us , till we come to him ; he might lose his childe by the neglect of a potion . And therefore in the fit season he prescribes his Physick , though we come not for it . Never any man suffered prejudice in his affliction , by Gods mistaking the season of his affliction . As for all other things , so for the Discipline of the soul , Gods time is alwayes the best . Whether he purge or bleed , he knows , and doth it with the opportunity . Oh now make use of this Consideration when you are under affliction , would you be dumb and silent under Gods hand ? See what an Argument is here , to stop your mouths , God hath done it , the wise God hath done it , he that is infinite in wisdom , and with whom is counsel & judgment he hath done it , and he hath done it with judgement : Shall we question whether that 〈◊〉 well done , or quarrell with it when it is done , which hath had wisdome it self to manage and order it in every circumstance in the doing of it ? If when we are afflicted , we think the affliction might have been spared , or some other had been more sutable , a lesser measure might have served , or it might better have come at another time , we play the fools . Do you know who hath done it ? Do you know that God hath done it ? And is there any wiser then God ? Shall the creature become wise , and direct his Maker ? Who hath given him counsel , or of whom hath he learned understanding ? He hath seen folly in his Angels , and dost thou think to set up thy wisdom ? Can there be a better way , or a fitter●season then wisdom it self hath found out ? Oh let all flesh be silent before the Lord , because he hath done it , that could not err in what he doth ! We never shew our selves more fools , then when we pick quarrels with Gods wisdom . Fourthly , Improve it thus . Whatsoever the affliction is , God hath done it , and if God have done it there can be no room for complaint , because he hath done it , who in whatsoever he doth with me , can do me no wrong in what he doth . He is the Judge of all the world , and shall not he do right ? He is righteousnesse it self , and cannot do iniquity . This is one of those glorious Attributes which speak his Essence , viz. his righteousnesse , Psal. 7. 9. & 116. 5. Jer. 12. 1. Psal. 145. 17. As he cannot clear the guilty , nor be Advocate for impenitent sinners , Exo. 34. So he cannot condemn the innocent , Gen. 18. He is sometimes very angry and severe in his dispensations with the children of men , but never unjust . That severity which he used towards the old world in drowning it , Gen. 7. 10 , 11 , 21. Towards S●dome in burning it , Gen. ●9 24 , 25. Towards Corah and his Confede●ates in doing that new thing , to make the ground open its mouth to take vengeance upon their rebellion , Num. 16. 30 , 31 , 32. was very dreadfull , but exceeding holy and equal . Nay , his proceedings towar●● his own , his beloved ones ( which hath been the so●est temptation ) viz. the afflictions of such as Jacob , Ioseph , Job , David , Rachel , Hannah , Ruth , with all the rest that are mentioned in sacred Writ ; instances , that are able to match any case that fals out in the Saints sufferings now , whether outward or inward . I say these , though they were very sharp , yet were never chargeable with Injustice . When Jeremiah had a minde to plead with God about his providentiall dispensations , he is forced to make this concession to usher in his plea , Righteous art thou , O Lord , Jer. 12. 1. There i● no case in the world like Jesus Christs to ground ● plea upon ; he was absolutely free from sinne in his own person , 1 Pet. 2. 22 , 23. and yet he was deepest in the sufferings that lay upon his person , Isa. 53. 5 , 6 , 7 , 8. And yet this Case will not bear a plea against Gods Justice . And if the hand of God could be stretched out in such a manner as it was against Christ , Isa. 53. Matth. 26. & 27. without any impeachment to his Justice ; What shall we say when we come under his hand in any of those chastisements that are laid upon us ? Nothing can be unjust which is inflicted upon us , since all was justice which was laid upon Christ. And how shall we think it just , that Christ should suffer for others , who had no sinne of his own , and not be dumb , who have so much sin of our own , to justifie Gods proceedings in our sufferings ? Let us therefore argue our selves into quietnes , with this consideration , that he that hath afflicted us , hath not wronged us ; he hath done it , who doth all in righteousness . 1. He knows how to do Justice exactly ; for ( as we said before ) his understanding is Infinite . 1. He knows the offender , and knows him perfectly , with whom he enters into judgement , Hos. 5. 3. 2. He knows the offence , what is the ground of the controversie , and why he enters into Judgement with his creature , Hos. 5. 3. & 4. 1 , 2. Ps. 50. 16 , 17 , 18 , 19 , 20 , 21. 3. He knows all the rules of Justice , and how to proportion and apply the Rule to the quality of the offence ▪ and to the necessity of the offender ▪ He is Judge and Law-giver , Isa. 33. 22. And can you suppose that he that is so absolutely knowing in the course of Justice , should doe me , or you Injustice , contrary to his knowledge ? Earthly Judges even through Ignorance , do mistake in applying the Rule , but God cannot . 2. But secondly , he is upright as well as knowing ; Earthly Judges some of them understand well e●nough , but there is another thing which makes them erre from the Rule , and that is corruption . They are many times men of evil Consciences , which will take a Byas , to draw them aside from the golden Rule , 1 〈◊〉 8. 3. And hence it is that Judgement is perve●ted , that the Innocen● 〈◊〉 , and the guilty many times acquitted , Isa. 10. 1 , 2. Amos 5. 12. But now God hath nothing in him either of corruption or defect . His righteousnesse is without mixture , 1. He hath all righteousnesse in him . 2. He hath no unrighousnesse in him . 3. Nor any thing that might subject him to alteration . There are no contrary principles in God. There are no qualities nor passions in him . He hath neither Covetousnesse nor Revenge . He hath neither a bleered eye , nor a crooked arm . He is not capable of being flattered with rewards , because all is his own , Psal. 50. 9 , 10 , 11. Nor of being feared with greatnesse , because all are but worms besides himself . He is righteous , and he loves righteousnesse : And no unrighteousnes shall dwell with him , much lesse come from him . And is not this a silencing Consideration , under any affliction , that the affliction is righteous , and he is righteous that hath measured ou● the affliction ? God hath done it , who shall implead him ? Job 34. 17. Shall he that hateth right govern ? or will you condemn him that is most just ? Surely he will not lay upon man mo●e then is right , that he should ent●r into Judgement with God , ● . 2. 3. It would be very tedious to enlarge all , more briefly therefore think Fifthly , If God have done it , he that is Almighty hath done it ; one that can do whatsoever he will , and therefore it is best to submit . It is to no purpose for us to struggle with him , unlesse we were stronger . It is the Apostles question , 2 Cor. 10. 21. Do you provoke the Lord to anger ? Are ye stronger then he ? If we should rise up against him , 1. We cannot make him afraid of us , as one man is afraid of another , Job 22. 4. 2. We cannot avoid him . If we seek to escape from him , he can fetch us back again ; he never lost any of his prisoners , Psal. 139. 7. Job 11. 20. Jer. 11. 11. 3. We cannot resist him , nor grapple with him . If we come to handy gripes with God , we are crusht in pieces , Job 40. 2. Isaiah 27. 4. He is the Almighty God , What canst thou do ? He is able to master every man , and if we refuse to be quiet , can make us quiet . When he m●ets with those that are unruly , it is usuall with him to hang on more bolts , and to plague them seven times more , that walk contrary to him under what they feel : Think of this : If we be not content to part with our endearments : He is able to make us eat them . In our afflictions we are in his hands , that is able to binde Devils that are stronger then we , Jude 6. Can drown or fire the universe , Gen. 7. 2 Pet. 3. yea if he will can fling into hell , as well as cast us on our beds . Oh it is good to be silent before the Lord ; He is Almighty , the strong God that layes his hand upon us . There is nothing to be got with strugling , and therefore it is best to make our yoke as ●asie as we can by submitting . Sixthly , If God have done it , there is reason to be dumb and silent , because so long as we are on this side perfect and compleat destruction , we have a great deal of mercy mixed with our sharpest trials , Lam 3. 22. It is of the Lords mercies , &c. Though we think it much , and too much that God doth , yet it is certain he hath not done so much as he might . If God have done ( how bad soever it seems to be ) be assured it might have been much worse with us then it is . If it be not so bad with you as it was with Job , Job 1. Job 2. As it was with the people of God in Captivity , Lam. 1. & 2. & 5. as it is with the damned in Hell , Luk. 16. 26. Let us blesse God , and be content , it is not yet so bad with us , as it wer● easie with God to make it to us . Seventhly , If God have done it , then for your q●ieting , and the keeping down of thoughts and passions , let this prevail , that he doth nothing in time , but what was laid in his wise Counsell from Eternity . All issues and Events , with all the Circumstances about them , were designed by God for his own Glory , Prov. 16. 4. Ioh. 11. 4. And when they do come to passe , are all ordered and over-ruled to serve that design . If God cast us upon the bed of sicknesse , or take away our dearest relations from us ; it was determined it should be so ; and therefore of absolute necessity , it must be as it was determined . Let us therefore put this question to our owne hearts in all our sufferings ; My soul , which must give place to other ? My will to the designe , counsell and glory of God , or Gods counsel and glory to my will ? Eighthly , I might adde , and do you make advantage of it , that whatsoever God doth with his children , he do●h it all for the good of his children , yea for their best good . If Saul persecute , 1 Sam. 18. 10. & 19. 9 , 10. Absolem rebell , 2 Sam. 15. Amnon play the beast , 2 Sam. 13. Shim●i curse , 2 Sam. 16. 5. God intends , and will do David good by all this . David looked for it , 2 Sam. 16. 9 , 10 , 11 , 12. And David found it , and confest it afterwards , Psal , 119. 67 , 71. God hath promised that all things shall work for good , Rom. 8. And therefore he cannot but make our afflictions work for good according to his promise . Ordinarily the sourest part of Gods providence , doth yeeld the sweetest effects for our spirituall advantage . This birche● tree , the tree of rods brings forth the quiet fruits of righteousnes , to them that are exercised thereby , Heb. 12. 11. We do not reade half so much of the good of outward prosperity , as we do of divine chastisements and afflictions . If you do but think of this when you are under the Rod , that whiles God is whipping , lancing , physicking of you , it is all to do you good : You cannot but be dumb and quiet , and say , So that God will do me good , let him do with me what he will. We bear with great patience our parents , our Physicians , our Chyrur●eons , our Masters upon this account . Ninthly , The Consideration of Gods doing , in all the evil that befals us , affords this allay , viz. that though God do afflict his children , yet at that very instant when he doth afflict , he loves his children , Heb. 126 , 7. Yea that he doth afflict them , because he loves them , Revel . 3. 9. Though the Rod may speak something of anger , Deut. 9. 20. Yet it never speaks any thing of hatred or revenge to a Saint . Parents correct their children out of love , Heb. 12. How much more doth God love when he doth correct ? And because he doth love them when he doth chastise them , he gives them sufficient ground to be p●rswaded , that none of their sufferings shall separate them from his love . Now who would not be silent under the Rod , which hears that the Rod speaks so much love to him , that with silence bears it as a childe ? Tenthly , If God have done it , it may be further improved to calm ou● spirits , and make us quietly submit , because he hath done it , that hath power over his own work . It is a very great comfort to be under Gods hand in affliction , because he is one that keeps his afflictions under command , Mat. 8. 8 , 9. He doth not let them loose like Bears to destroy , but useth them as Leeches to let bloud , and take off at pleasure . He that layes on the Rod , can rebuke and break the Rod when he pleaseth . If he send a plague , he can stop it in an instant , 2. Sam. 24. He that wounds can heal ; he that breaks can binde up ; he that takes away can give , Hos. 6. 1. And he can give better then he takes , either in the same , or in some other kinde , ( i. e. ) give spirituall , when he takes away temporal blessings . Let us be very quiet under the Crosse , because he hath laid it on , who in due time can take it off ▪ who not only doth his servants good by sufferings , but is wont to do them good for their sufferings , especially if they they be calm and quiet in the bearing of them . I do not mean in a Popish , but in a Gospel sense , not for the merit of them , but for the promise to them . Eleventhly , If God have done it , then let this come in for its share ; that whatsoever it is , it could not have been 〈◊〉 then it is , Rebus sic stantibus , i. e. as the Case is with the servants of God when he doth chastise them . Whatsoever God doth , is therefore best done , because God doth it . And whatsoever we may 〈◊〉 , yet this is a truth , That it would have been worse , if it had not been done , and so done , and at such a season . Gods work is best , and his manner of working best , and his time is best . And thus we ought to think and speak of his work , unlesse we think our selves wiser then God. And if it be thus , why should I complain ? If it be better for me to lose my childe , then to have it , to lose my wife then to have her , to lose my Name or Estate then to have it ? there is reason I should be content with that which is , and not by discontent demonstrate my folly , that I affect that which is worse , because I cannot be content with that which God doth , who doth every way that which is best , if we could look the right way to see it ; God that made the world , is the best workman in the world . All his works are done in Judgement , nor can any come after him to mend what he hath done . There is abundance of curiosity in the most abstruse , dark , crosse , sour providences , which cannot be found out presently . Twelfthly , If God have done it , and thou finde that it begins to work towards any distemper , cast water upon the fire , consider God hath done it . And have I not reason to bear it from his hands , from whose hands I have received so much good ? As Job spake to his wife , so let us speak to our souls , Job 2. Thou speakest foolishly , O my soul , shall we receive good at the hands of God , and shall we not receive evil ? Before you quarrel at any time with what you feel , or lose , or want , sit down and reckon what you have . These things should have been enlarged , and something more added , but I have not time either to add or enlarge . You see the way , travel on , and do you enlarge , and adde by the improvement of your own thoughts . Farewell . Soli Deo Gloria . ALl that I have said hath been ( though not onely ) yet principally to you that are most 〈◊〉 concerned , I desire ●o take out my part in the lesson , who I am sure have as great a part in the stroke , as anyone that stands at such a distance . The losse of a true friend may very well be called an affliction ; such an one I am sure I have lost in her . God knows , my heart ●●icks close to this place , ●nd now he cals me ano●her way : seeing my di●●emper , he hath made the brest bitter that I sucked upon , by the losse of divers friends , which did divide my spirit . The Lord teach me to be dumb and silent . And I hope you will all recollect your selves , and give God the Glory of your quiet submission , now he cal● you to it by this sharp affliction . Do not keep the wound too long open , le●● you prejudice the Cure ▪ It will be your glory to own the Soveraignty Wisdome , Justice and Faithfulnesse of God i● what he hath done , so to give him his glory . Probably now it may be expected by some , tha● I should raise a Pillar to preserve her memory whom we have now ●●ought to her dust . But ● do not use it , and she ●oth not need it . God ●ath undert●ken to pre●erve the memory of the ●ust . And I think hers may very well be trusted with his undertaking . But ●f I do say any thing , it ●ust be this , I have known her some years since she 〈◊〉 married , and been received into the room of a friend , which hath given me advantage to be better acquainted with her temper , disposition and beha●iour , then some others were . She was but young , yet of very considerable natural parts . She had a pregnant and a ready wit , and in my opinion a good sobe● judgement , which enable● her to distinguish of person● and things , with commendable discretion . She was of a cheerful● disposition , but inoffensively pleasant for ought ● ever saw . And this was a great advantage to her self , and to her relations , both those that were below , and those that were above her . I think she seldom● caused sadnesse or ●●quietnesse to any in the family by her ●ullennesse or peevishnesse . For my part , I scarce ever saw her discontent ; this is more I am sure then a great many families can say , who labour sadly under the burthen of the wives or ●●stresses sting . There are ●o many houses where the 〈◊〉 drops through . She was very affable and ●●tteous towards all sorts , 〈◊〉 to those that were 〈◊〉 inferiours , as well as 〈◊〉 , and such as were 〈◊〉 her degree , therein ●●serving the Apostles 〈◊〉 , Rom. 12. 16. Conde●end to them that are of 〈◊〉 estate . Not onely ●thers abroad , ●ut her ●ervants enjoyed the benefit of this ; I have one in the family that will 〈◊〉 his part , and I am confident will sadly lament ●he losse . Though but a ●oman , yet she was ( which ● more then is ordinarily ●ound in her Sex ) a woman ●f a gallant spirit , ●hat did not use to quitch o● grumble for a little , but would carry great burthe● with an high Courage . Ordinary things she mad● nothing of , and but a little of those that were more then ordinary . She hath been put upon that by reason of the indisposition of her body , for ● the birth of her conception , which I believe few women have known . Three times with childe , and her childre● brought to the birth , bu● never delivered by th● ordinary helps that othe● women have ; yet th● first did not discourage 〈◊〉 for the second , nor th● second for the last . I believe her experience made her the more serious , but ● think did not abate her Courage ; when she was ●nder the sharpest of her ●●ins , I have not heard that ever she was put beyond the glory of her p●tience . Her friends that were with her were more dispirited with her sufferings , then she was that bore all the pain of those sufferings , which did so shake her friends . And yet though she suffered so much , she was not apt to talk of her sufferings , or boast of her Courage , she was magnanimous , but modest with it . For her relations , I have only known her since she was a wife , and therefore cannot so well speak of what she was when she was under the tuition of her Parents , yet I am sure I have heard him that survives , her Father , give her a very good testimony , and I have often heard her expresse her self with a great deal of reverence and affection towards her Parents . But for her relation as a wife , she deserves to be a patern to others . If she erred not in the excess , ● think few hu●bands do● enjoy wives more full of love and sweetnesse , then her husband did . I confesse it was many times a pleasure to me to see how fresh and green the affections of both parties did continue . And certainly it was a perfume to the family , and kept all sweet . I may not forget that she was of a charitable disposition towards the poor , especially where she heard there was grace as well as poverty . I know one that hath for a long ●●me laboured under weaknesse , of whom this dear friend of ours hath taken constant care since she heard of her , and to whom she hath sent of the best at her Table , and that usually before she put meat into her own mouth ; And yet I doe not make this one the limit of her charity , it had 〈…〉 dimensions . Not to hold you longer , ●hough that which I have ●aid was very amiable in her , yet I hope I may say one thing more ( through the Grace , and to th● Glory of God ) and that is it , which is above all , and doth set off all the rest , viz. That she did give good Incouragement to my self , and those that knew her , to judge her to have the truth of Grace in her soul , to b● a living member of Jesus Christ. She was of ● sweet and tractable disposition , willing to imbrace Instruction , and her soul did cleave in affection to those that she had more familiarity with , and were wont to afford her any lifts in her way to heaven . I can speak it experimentally of some that lived not farre from her , who upon this ground , became very dear to her . And though I never 〈◊〉 reason enough to question it , yet of late , I think , I have seen more reason to perswade me , that there was grace working with all those other eminencies that I mentioned . This last year I have observed her much more intense about the businesse of Religion , and of her soul , then I had formerly observed , as if by a secret Instinct God had put her on to prepare for this change . She was very much in the M●●ket , and besides the Shep●erds Tents , I mean waiting upon the Ordinances of Christ , and would not be kept off from Lectures and Fasts , when indeed her Condition considered ( being at length very great ) her going into crouds , and great Assemblies , did seem to threaten with some prejudice . I my self have sometimes disswaded her when she would not hear ; though in another case I think she would hardly have refused my Counsel , particularly , at the Funerall Solemnities of that reverend and holy servant of Christ , of honoured Memory M r Whitakers , she would not be kept away from hearing him whom she dearly loved , thoug● I think those that were present will say , it was a plac● and time of as much danger to a woman in her condition , as is usually seen . I beleeve God had pointed her spirit heaven-ward , and she tasted somewhat more in the waters of the Sanctuary , then she bad done , and this made her delight to sit down by those fountains . I am sure this is her , dear Husbands complaint , that he hath lost her that was tenderly carefull of his soul , one that still called upon him to minde the things of Eternity , as the greatest concernments to be looked after . She is now gone , in the birth of her last childe , she gave up the ghost . And now I hope she with her three sons , which were all living souls till they came to the birth , are magnifying and praising the God of their salvations , and singing Halelujahs unto Je●us the Prince of the Kings of the Earth , who loved them , and washed them in his bloud . And for my part I cannot but look upon it as an ●ffliction tempered with a great deal of mercy , that God had thus disposed . Had she lived and conceived Children every year ( as she was likely ) it is apparent she could never have brought forth her birth : And how sad would it have been as to her self , so to her friends to have been so often the witnesses of her misery without remedy ! I reckon it as the return of prayers . Since in nature it was rendred so impossible to bear children , that God hath taken her to himself , from the possibility of conceiving ▪ and the misery of bringing forth any more Children . The Decree is accomplished , and now she and her Children , I hope , do sit and sing together . FINIS . AN ANTIDOTE against the Fear of DEATH . Being the MEDITATIONS OF SAMVEL FISHER in a Time and Place of great Mortality . LONDON , Printed by A. M. for T. Underhill at the Anchor in Pauls Church-yard , 16●5 . TO THE READER . Good Reader , LEST thou shouldst think thy bargain too hard in the former part , I do here cast thee in a vantage to make thee a Saver . In that which thou hast read I have endeavoured to shew thee the Improvement of the Consideration ( of Gods doing ) to make thee quiet under all Afflictions . In this which follows , I give thee an account of mine own Practice , how I dealt with mine own Soul to perswade it into good thoughts of Death . Death will come to thee and me , to shut up all at last . It will be good for us now and then to talk with our own Souls about it before it comes , that it may not be too grea● a stranger when it comes . I have begunne to thee , and if when thou hast read these poor Thoughts of mine , thou wilt suggest thine to me , they shall be welcome , I will blesse God , and give thee thanks . Two or three Friends that have seen these , have desired me to print them : I am not like to trouble the Presse again , and therefore I pray thee bear the trouble of them here . Thine in the Lord S. F. AN ANTIDOTE against the Fear of DEATH . Some Thoughts , which the Author used to flatter and allure his Soul to be well-pleased with Death , when he with Reverend M r Blake , stayed in Shrewsbury ( in the time of Gods last visitation of that place by the Pestilence ) to execute their Pastoral Office amongst their people that did abide there in that doleful time where they were under the continual expectation of arrest . I. DEath is the common lot of all men . Every man must die once . There is no discharge from that warre . The best that lived have trod this path . When I die , I shall go but the same way that other men have gone before me , farre better then my self ; the same way that Adam , Noah , Abraham , David , Paul , yea that Christ himself went. Shall I not be willing to follow when so many , and such excellent ones , have gone before ? II. My times are in Gods hands ; The term and date of my life is set , the way and manner of my death determined . I cannot out-live that date , and nothing shall shorten that date to prevent my life . Every thing is beautifull in its time , and so shall death be to me , when my time is come . When corn is ripe , it is seasonable to cut it down . I shall not be cut down , till it be seasonable . And how can I wish to stand any longer ? III. Death is that which I ( as Job ) have waited for all my dayes . Do I not live with expectation to die ? It should neither be strange nor unwelcome ▪ when it comes , which a man looks and waits for it before it comes . IV. There is nothing but vanity under the Sunne , nothing that a man can please himself with , take comfort and contentment in , but it hath a worm in it , like Jonah's Gourd : A man ( while● he hath it ) is in danger either to be deprived of it , or vexed with it . Why then should I be troubled at death , which will case me of the trouble of ●●y life ? V. A mans life hath very little that is desirable in it . It is a life 〈◊〉 of cares , troubles , temptations fears , 〈◊〉 , sicknesses , losses , and which is worst of all , of sinfull weaknesses , and inward perplexities . Not my body onely , but my soul , my darling labou●● under sore burthens many times : My thinks death should be sweet unto thee , O my soul , when life it self is so troublesome . VI. Jesus Christ hath tried the strength of death , and conquered it . By ●ying , he overcame death , and him that had the power of death , which is the Devil . There Satan was out-shot in his own Bow , and catcht in his own Snare . What hath he got by bringing Christ to the Crosse , to the Grave ? By getting , he hath lost the victory . A happy Paradox . Death shook the Lord Jesus with its sting , but lost its ●●ing by striking of him . Oh death , where is thy sting ? O grave , where is thy victory ? The sting of death is sinne , the strength of sinne is the Law. But thanks be to God who hath given us the v●ctory . See my Soul , Christ hath not only gotten the victory , but hath given us the victo●y which he hath gotten . What ? Shall a conquered enemy , disanimate the Conquerour ? VII . Nay , Jesus Christ hath not only conquered death , and disarmed it , but hath blessed death , and sanctified it . He hath made it not only Not an enemy , but a friend , a priviledge to beleevers . Come my soul and play with death by faith . Esteem it as a priviledge , be not ●fraid , be not troubled at 〈◊〉 , as if it were still an 〈◊〉 . VIII . Whiles I am 〈◊〉 the body I am absent ●rom the Lord , and so I ●ust be till I die . Shall 〈◊〉 not desire , at least be ●ontent to die , that I may 〈◊〉 present with the Lord ? Oh my Soul ! Love to Christ should constrain thee to be willing to passe 〈◊〉 gulf to come to thy be●oved . IX . When death comes 〈◊〉 hath only to do with ●y body , nothing to do with my soul. And if it ●et my soul alone which 〈◊〉 my better part , I would ●ot be troubled for that ●hich it can do at my , ●●esh , my body , which is but the worser part . X. For my body , though it be but the grosser part of the man , yet because it is a friend of my soul and a piece of my 〈…〉 despise it not . Therefor● I take comfort , that though my body shall die , yet i● shall not be lost . It shall be united to Christ●in 〈◊〉 grave , as my soul to Christ in Heaven . Death cannot destroy the union betwixt Christ and the beleever in any part of him . Though worms destroy my flesh , or it be turned to dust , yet my dust shall be precious . God shall bring all together after the many changes , raise up my body at the last day , give it meeting with my soul , and then with these eyes 〈◊〉 shall see my Redeem●● . XI . Though I shall die , yet I shall die but once . The second death shall 〈◊〉 no power over me . There is no condemnation 〈…〉 that are in Christ Iesus . He hath satisfied for me , and justified me by his bloud , who shall condemn ? Since I must die once ; what a mercy is it that it is not the worst , the second death ! XII . Death is the last enemy ▪ that is to be destroyed ( in that sense that a believer may call it an enemy ) when that is over all the worst of a believers state is over . Oh my Soul , be willing to die , that thou maist 〈◊〉 back and say , Thanks be 〈◊〉 God , Now I am past 〈◊〉 worst . XIII . For the 〈◊〉 death : Whether I 〈◊〉 the Pestilence , of 〈◊〉 other disease , or by 〈◊〉 hand of violence , there 〈◊〉 no great difference . ●●thing ●●ll betall me , 〈◊〉 that which is common 〈◊〉 other Saints . All dea●● are much alike to a me●ber of Christ : all 〈◊〉 sting'd , all sanctified . 〈◊〉 Plague indeed shuts the man up from his friend●● but it doth not shut 〈◊〉 out from the man , and where God is he makes a Palace of a Pest-house . However it is but death . ( The Plague cannot make it another thing ) and deaths a friend . XIV . For the pains of death , I should not be troubled , God can make death easie . Some feel lesse in death , then in other diseases , and commonly more in the sicknesse before death , then in death which follows the sicknesse . But 〈◊〉 the worst , though sharp , yet they are short , and not intollerable . All the Saints have endured them , and therefore , O my Soul , do not give back for a little pain . That God which hath carried so many through this gulf , is able to carry thee with faith and patience thorow . Say with the holy Singer , Though I walk thorow the valley of the shadow of death , yet will I fear no ill , for thou art with me . Lord be with thy servant in that hour , that I may not fear . XV. There may be sore temptations , and on-sets of Satan at that time , when the body is weakest . And indeed some precious Saints have been in great darknesse before their death , and it may be so with me . It is true , O my Soul , and thou hast deserved the withdrawings of God at such a time , because thou hast not improved his presence in former times . If thou fearest this , let it be th● warning . Now take heed of grieving the Spirit . But consider , though some of the faithfull have been called out to such Conflicts before death , yet their Conflicts have been crowned with Conquests ; God hath made their light break forth of obscurity , and put them into Heaven , or rather Heaven into them , whiles they have been yet upon earth . However , this is the comfort ; Though Satan may trouble the Saint , yet he shall not conquer him : And therefore trust in the Lord , O my Soul. It lies upon Jesus Christ , the Captain of thy Salvation , to keep all that which is committed to him of the Father . He would neve● have sowed , if he had meant that Satan should go away with the harvest . It cost him his bloud to redeem thee . Do not think he will part with that easily , which he hath purchased at so dear a price . He never yet left any of his Saints in death , I trust he will not make me the first . XVI . Though death will make a separation betwixt soul and body , yet death shall not separate from the love of God which is in Christ Jesus . This Paul was perswaded of Rom. 8. And so am I upon the same grounds . Gods love is not changable in it self , nor conquerable by death . He loved thee , O my soul , notwithstanding thy unworthinesse , and therefore be assured , he will not separate thee from his love , because of thine unworthinesse . And now I see what it cannot do● , Lord keep me from being dismay'd at the utmost that it can do against me . XVII . If death take away some outward comforts from me , or rather me from them , viz. Wife , Children , Friends , Possessions ; This is my Comfort , God hath suffered me to enjoy them , whiles I had need of them , or could have benefit by them ; when I am taken from them , I shall then have no more need of them . And why then should I care for not having what I do not want . It is a mercy to have them , but speaks the imperfection of our state to need them . It is better be in a state of perfection without them , then still to have them and be imperfect . XVIII . It is true , death will strip me of some outward accomplishments , but it shall do me as good a turn , to deliver me from all my troubles . And I would have thee know , O my Soul , that the troubles of this life of sicknesse , pain , losse , sorrow , fear , &c. may very well lie in the balance against all earthly enjoyments : It is a saving match at least , to sell our outward contentments , to be freed from our this lifes miseries . XIX . Though death take away some uselesse moveables which have served my turn whiles I had need , yet as a friend it leaves me my best Jewels . My Soul , thou shalt still enjoy thy precious graces , and glorious priviledges , when death hath taken thee from thy cheaper and more troublesome luggage . Death will not , cannot meddle with thy best treasure . And wilt thou not be content to part with those , since it leaves thee these ? XX. What I leave of outward things when I die , I leave to others that stay behinde . There will still be use of them to those that live to use them . They will not be lost , because I leave them . And when my turn is served , why should I grudge that others should be served as well as I ? XXI . I shall know no more sensible pleasure and contentment here , but I am well content , because I shall sinne no more in the enjoyment of such pleasure . I have paid dear enough for all that I have had , whiles I had it . The sinne of my pleasure , hath devoured all the sweetnesse of my pleasure , that working me more smart after my pleasure , then all my pleasure was worth , whiles I was enjoying it . My Soul , be content to rejoyce no more amongst the living , upon this account , that death will free thee from sinning any more amongst them . XXII . In death there will be no more remembrance of me : But it is no matter , I hope when I am forgotten , my sin and shame will be forgotten also . I am content the rest should be forgotten , so that my folly and weakness may be no more remembred . And yet my Soul be not discouraged , The Scripture saith : The memory of the Just is blessed , Psa. 10. 7. And the righteous shall be in everlasting remembrance , Psalm 11 ▪ 2. 6. God hath provided that our Names should live , when our flesh consumes . The rotting of the Name is a curse entailed upon those that are rotten in their lives . XXIII . I shall lie in the pit , and not know what is done under the Sunne . Darknesse will cover me in the grave : But if I lie in the pit I shall be safe ; No body will envy , No body will hurt me there . And though it be a dark place , it is the better for a sleeping place . I tell thee , O my Soul , the recompence of not knowing what is done under the Sunne . Thou shalt not know the wickednesse , the blasphemy , the oppression and violence that is done there . Since thou canst not know a little good , without the knowledge of so much evil under the Sunne , which is so great a burthen , be contented to be eased of thy burthen by not knowing what is done . XXIV . Worms may perhaps consume my body , but that is no great matter neither . I shall not feel their gnawings of my flesh . What though my body cannot escape those feeble creatures , when it is dead , yet blessed be God , that hellish worme of an accusing Conscience , shall not be suffered to disrest my Soul. There is more mercy in being freed from one worm , then from a thousand . The wormes feed upon my body : I remember David said , He was a worm . A King , and yet a worm . Sure I must be something below a worm : But if a worm , let the worms feed upon their fellows ; I am glad that worms may be better for me when I die . It is my grief that men have been so little better for me while● I lived . XXV . My treasure is in Heaven , my best goods are there ; they were not sent thither , laid up there for me to ●arry long behinde . I must go from hence before I can come thither . And I must tell thee , O my Soul , I like not to lose my treasure by staying here . XXVI . When death puts an end to this life , it will give an entrance into eternall life . The ending of one is the beginning of the other : Who would not be willing to be at the end of a worse , to be at the beginning of a better , of a blessed life ? Lord , make thy servant not only willing , but covetous of this . XXVII . When I die , I go to rest , to rest from my labours . I shall be out of the reach of care , trouble , sorrow , sicknesse , temptations , persecution . Here I am , as other of my brethren , the But of Satans rage , of the malice of wicked men . I have not been free to speak or deliver my Masters Message without danger . Men have laid wait to ensnare me in my own words , to make my tongue my trap . These shall follow me but to my grave ; There they will lose the Sent. O my Soul , Thy grave is thy Burrow , in death thou shalt be quiet . XXVIII . As soon as breath goes out of my body , I trust my soul shall be mounted upon the wings of Angels into Heaven , into Abrahams bosome ; And this will not be long in doing ; Who would not ride on such a Chariot , to such a place Great things are spoken of Heaven ; And I have spoken as great as I could , to make it an attractive , a powerfull Argument to draw other men to the love of Holinesse . If I be not willing to go to Heaven , I betray my faith , I shame my practice . Shall not he that preacheth Heaven , be willing to die , that he may be in Heaven ? My Soul , thou wouldst be loth to have all thy Heaven upon earth . And therefore when Gods time comes , Wilt thou not be willing to part with ●arth , that thou maist enjoy thy Heaven where it is ? XXIX I have accounted sle●p a speciall blessing of God for the refreshing of Nature ; My sleep hath been the image and similitude of my death . When I have slept , I have been like to one that is dead for that time . Death is the truest sleep : As when I slept I was as one that were dead , so when I die , I shall be but as one that is asleep . And though I shall sleep longer in my grave , then in my bed ; yet as when I have slept , I awake and rise again , so after this sleep of death , when it is off , I shall awake and rise again . O my Soul , when I am weary of the day , I willingly lay me down t● sleep . Thou art content the body should have rest , I pray thee be as willing , when this wearisome day of thy natural life is at an end , in the night of death to let thy body lie down to sleep in its bed of earth , till the morning of its resurrection comes . To die unto a Saint is but to undresse , and go to bed . XXX . Whiles I am here in the world , I am but in a moveable condition , alwayes flitting and shifting , from one house to another , from one place to another . And this hath been very irksome . But I think God hath wisely ordered it , that by moving to many places , I might be in love with none . If I have liked my house never so well , I have been forced to leave it , either because none of mine , or because my work hath been ended in the place where I have pitched . How often have I been forcibly removed from people whom I have lov●d , from places where I had thought to have rested ! In Heaven I hav● an house of mine own , a better house then any the world affords , not made with hands ; an eternal house , whose builder and maker is God. An house that wants no convenience . An house that is ready and amply furnished . If thou wert there , O my Soul , thou shouldst not need to flit , it is thine inheritance by gift , and he that gave it will not put thee out . Shall I not be willing to live in mine own , rather then a strangers , in an heavenly then in an earthly house ; in an house of Gods buildings then of mans ; in an eternal , rather then in a falling ruinous habitation ? While I live here , I shall be put to shift , when I die I shall make but one remove , and never flit again . Let me remove once , and do it cheerfully , that I may remove no more . XXXI . But what do I speak of an House , in Heaven ? ( my Soul ) there is a Kingdom , Not like the Kingdoms of this world , not a narrow , envied , divided , shaken , sinful , temporal Kingdom . Not subject to warres , tumults , fire , famine , pestilence , oppression , ruine , desolation , but a spiritual , heavenly , glorious , u●shaken , large , united , undefiled , peaceable , everlasting Kingdom , Not subject to any invasion , to any change , to any danger . Since therefore God hath given me a Kingdom , and the Kingdom is not of this world , which ●e hath given me ; Why should I desire to continue in this world , and not go where my Kingdom is ? Would any man that is heir to a Kingdom desire to live any where but in the Kingdom to which he is an heir ? Especially , if his own be such , that in comparison it shames all others that may be brought to make comparison . Lord , since it pleaseth thee to give me a Kingdom , Help me to walk worthy of the dignity , and hopes of a King , whiles I live , and let not this beggarly life , nor any thing that belongs to it , keep me from being willing , nay desirous to enjoy a Crown . If such a worm may speak such a word , To say he is a King ; I beseech thee make me willing , or else when the time comes , stay not for my willingnesse , but set me upon the Throne , bring me to the Kingdom promised . Put , oh put that pure Crown of Righteousnesse , that incorruptible Crown of Glory upon my head . It s a glorious thing to be a King. Ambition makes graceless men , whose portion is in this life , desperately daring to adventure their All to get one of these poor Cottage Kingdoms . Oh my Soul , Shall not grace make thee willing to put off thy natural life , to put on this living and immarcessible Crown ? XXXII . The Scripture speaks admirable things of the glorified estate of the Saints , what is reserved in Heaven for them , what they shall enjoy there . At present it tels us we know but in part , and we know it tels us true by our great ignorance . It cals all that we have on this side Heaven our tastes and earnests of what we shall have . We are now the sons of God , but it doth not yet appear what we shall be , saith S t John. And the Apostle saith , Eye hath not seen , nor ear heard , neither hath it entered into the heart of man , the things which God hath prepared for them that love him . Surely there are some stranger things reserved to be revealed and enjoyed in Heaven , or else we should not have such high and farre-meaning expressions from the holy Spirit . While● thou art here ( O my Soul ) thou hast but a poor imperfect glimpse of that which lies wrapt up in the promise . Thou livest by faith not by sight . Thy happinesse now lies pri●●●ipally in the hope of what shall be thy happinesse in Heaven . And therefore since this is not the place for accomplishing thy happinesse , be thou carried out with desire to be in that place , where thy happinesse may be accomplished , to die and be dissolved , that thou maist know and enjoy all that is spoken of the blessed state of the blessed Saints in glory . 1. I desire to know experimentally , what it is to be in a state that is absolutely free from trouble , fear , sorrow , sicknes , temptations , enemies , especily from ●inne : Oh what a thing is that ? Here I know little else but sinne and sorrow . Lord , let me know what it is to be freed from these , what it is to sin no more , to weep no more . It is in the promise , Rev ▪ 1. 4. Oh let me have it in performance . 2. The Scripture speaks of the spirits of just men made perfect . Those just men are no where but in Heaven , and there they have their souls accomplisht with perfection . They have their natural faculties enlarged and filled , they have the image of God , all their graces , that Divine Nature ( as Peter cals it ) compleated to the highest degree . It is now with them , as it was in the beginning , they are like unto God himself , and in his perfect similitude , according to the measure of creature-perfection . Oh my Soul , dost thou not desire experimentally to know and enjoy this happiness , to be absolutely and compleatly sanctified , to have all thy graces shining in their lustre and glory ? Oh me thinks thou shouldst long to know what this is to be like unto God that made thee , who when he made thee , made thee like himself . 3. I hear great things spoken of Heaven , what a glorious place it is , and how farre it excels all that is visible on this side . Art hath raised many glorious structures , which do very much catch the senses , ravish the beholders . But that part of the visible Heavens which is the workmanship of God drawn over our heads , the beautifull ground-work , and curious enamelling of the Sunne , Moon and Starres , doth exceedingly shame all the invention and art of man. These I have seen , and been sometimes much taken with them . But I have not seen what is the glory of the highest Heavens , the Paradise of God. I have not seen the City of the great King , the glorious high Throne on which Christ Jesus fits . Oh my Soul , why dost thou linger ? Art thou not willing to leave this world , that thou maist know , behold , and live in that place of Glory , which so farre transcend● all that thou hast seen , and which thou canst not see until thou leave this world ? Wouldst thou not fain see that mansion that Christ went to prepare for thee ? 4. My Soul , thou hast very reverend thoughts of the Saints departed , of the Fathers ▪ that died in the faith long ago , and of the Saints and Martyrs of Jesus that died in later ages , of Adam , Noah , Eno●h , Abraham , Isaac , Jacob , Moses , Joshuah , Samuel , David , Solomon , Isaiah , Jeremiah , Ezek●el , Daniel , Peter , Paul , Calvin , Luther , Cranmer , Ridley , Latimer , Bradford . My Soul , thou hast onely heard of these , thou hast not seen them . But now , my Soul , when thou goest to Heaven , thou shalt behold and know all these , with all the rest of those glorified Saints that went before thee . Thou shalt sit down with Abraham , Isaac and Jacob in the Kingdom of Heaven ; and those whom thou now so much admirest , shall be thy Companions . If thou leave behinde thee some precious Saints , whom thou lovest , there will be no losse of Company , there thou shalt finde others more worthy of thy love , in Heaven all is exchanged for better . Thou knowest those already that are here . There thou shalt be acqainted and familiar with those thou never knewest . 5. The Angels are excellent glorious Creatures , All Spirit , exceeding holy , they wait upon God immediately , they passe up and down with incredible ce●erity , are Instruments to do God great service ; yea though we see them not , yet are they ministring spirits unto the heirs of salvation . Doubtlesse they now perform many good offices for us , which are not yet understood by us for whom they are performed . My Soul , these glorious Creatures , whose feet a man can hardly now behold and live , thou shalt in Heaven have the full knowledge of them , of their Natures , Office and Ministry . Thou shalt converse with them familiarly , and not be afraid of them . Here thou art but a Companion for men , and many of those men amongst whom thou livest have scorned to be thy Companions ; Let this make thee willing to leave this world , to go to Heaven , where thou shalt be a M●te for Angels , and shalt not be scorned by them . 6. The Scripture saith , Our light afflictions which are but for a moment , do work for us a far more exceeding , and eternal weight of glory . My Soul , thou dost not at present enjoy this ; nay , I am sure thou canst not comprehend what lies in this expression . It is spoken for thee to wonder at , Glory , a weight of Glory , an exceeding weight of Glory , a nore exceeding weight of Glory , a farre more exceeding weight of Glory , a farre more exceeding and eternal weight of Glory . My Soul , dost thou know what this means ? Sure it is some wonderfull thing , which the Apostle , guided by the Spirit , heaps so many words upon , as if it were something that did exceed the most exceeding expressions ; Oh my Soul , though now thou dost not comprehend the expression , but admirest something which thou dost not understand , yet when thou comest to Heaven , thou shalt not only understand the phrase , but possesse the thing . Art thou not willing to take thy wings and flie from hence , that thou maist no● only understand , but be laden with this blessed burthen , which the Spirit cals an exceeding weight of Glory ? Who would need Arguments to perswade , that might be assured by going to such a place to have leave to carry away his lading of gold or precious treasure ? Why , my Soul , if thou wilt go to Heaven , all thy burthen shall be thy glory : This Glory is ten thousand times more precious then gold . And it hath this advantage , though it be a weight of Glory , yet it is no burthen , shall never weary him that carries it . FINIS . Notes, typically marginal, from the original text Notes for div A39578-e330 Ephes. 5. 28 , 29. Notes for div A39578-e520 M. Studley and some others . Notes for div A39578-e700 Ford super Psal. 3. de modo orationis . a Tenendum est Davidem hoc Psalmo non praedicare virtutem suam quod vota ad pietatis regulam composita coram Deo conceperit , sed potius infirmitatis suae vitium fateri , quod efferbuerit immodico dolore , & impetu rap●us fuerit ad expostulandum . Grace it self is many times hard ma●cht with corruption . B. Hall in locum . 〈…〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Mat. 15. ●1 . Mark ● . 32 , 33 , ●4 , 35. c Ezek. 3. ●6 , 27. d Ps. 38. 13 Doct. Jonah 4. 3 , 4 , 5 , 9. Vse 1. Inform. Jam. 5. 26 Vse 2. Instruct. Rom. 11 , 20 , Obser. 2. a 2 Sam. 13. 11 , 12 , 13 , 14. b ver . 28. Vse 1. Job 5. 6. Hos. 6. 1. Observ. Job 5. 6. 2 Chron. 7. 14. 2 Sam. 24. 10. 17. Amo● 3. 8 James 4. 7 , 9 , 10. Amos 4. Hos. 6. 1. Jon. 1. 5 , 6 Ps. 50. 15. Zeph. 1. 6. Job 13. 19 & 23. 3 , 4. Psal. 44. 23 , 24 , 25. Ps. 1● . 7. 8 Vse 1. Inform. Job 16. 11 to 19. Job 16. 21 & 13. 23 , 24. 1 Sam. 28. 6 , 7. Jonah 4. 1 Sam. 27 1. Psal. 116. 11. ● Chron. 18. 26. 1 Thess. 4. 13. Lam. 3. 26 , 27. Rom. 7. 14 , 16. Job 42. 6. Vse . Examin● Lam 1. 12 2 King. 6. 33. 1 Sam. 27. 1. a Mic. 7. ● 2 Sam. 18. 33. & 19. 1. 4. 1 Thes. 4. 13. Hos. 7. 9. Rom. 1. 31. Ro Jo● . 1. Dan. 9. 7 , 14. 2 Chron. 12. 6. Lam. 1. 18 Job 1. 21. When all came together , yet Job could say , The Lord hath taken , blessed be the Name of the Lord. Lam. 3. 26. ad 34. Lam. 3. 33 Job 1. 21. Job 2. 9. Jam. 4. Ps. 51. 11 , 12. Ps. 50. 15. Vse . Exhort . Job 42. 6. Ps. 73. 22. Lam. 3. 39. Mica . 7. 9. Job 42. 10 , 11. ad calcem . Levit. 26. 41 2 Chron. 7. 14. Job 42. 6. Joh. 5. 14. Job . 9. 4. Isa. 45. 9. Job 22. 2. Job 35. 8. Rom. 16. 27. 1 Tim. 1. 17. Ps. 147. 5. Ps. 11● . 7. Joh. 21. 17 Heb. 4. 13. Psal. 94. 9. Ps. 69 , 5 , & 90. 8. Ps. 50. Heb. 4. 12 ● Sam. 24 2. 2. Kin. 20. 12 , 13 Isa. 42. 24 25. Rev. 3. 2. Job 34. 23 Lam. 3. 33 34. ● Kin 20 ▪ 14. 〈…〉 14. Gen. 18. Ps. 97. 2. Dan. 9. 7. Psal. 73. Notes for div A39578-e7800 In July and August , 1650 Eccl. 3. 2. 1 Cor. 3. 22 1 John 3. 2. 1 Cor. 2. 9. 1 Cor. 4. 17. 
A42143	----	A sermon preached at Alderly in the country of Gloucester, January IV, 1676/7 at the funeral of Sir Matthew Hale, kt, late Chief Justice of His Majestie's court of the King's bench / by E.G. ... Griffith, Evan, A.M., Minister of Alderly. 1677 Approx. 37 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A42143 Wing G1995 ESTC R2788 12781682 ocm 12781682 93823 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42143) Transcribed from: (Early English Books Online ; image set 93823) Images scanned from microfilm: (Early English books, 1641-1700 ; 983:18) A sermon preached at Alderly in the country of Gloucester, January IV, 1676/7 at the funeral of Sir Matthew Hale, kt, late Chief Justice of His Majestie's court of the King's bench / by E.G. ... Griffith, Evan, A.M., Minister of Alderly. [2], 30 p. Printed by W.G. for William Shrowsbury ..., London : 1677. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hale, Matthew, -- Sir, 1609-1676. Funeral sermons. Sermons, English -- 17th century. 2007-11 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion IMPRIMATUR . GUIL . SILL , R. P. D. HEN. Episc . Lond. à Sac. Dom. Feb. 23. 1676 / 7. A SERMON PREACHED At Alderly in the County of Gloucester , January IV. 1676 / 7 : AT THE FUNERAL OF Sir MATTHEW HALE K t. Late Chief Justice of His MAJESTIE's Court of the KING'S BENCH . By E. G. A. M. Minister of Alderly . LONDON , Printed by W. G. for William Shrowsbury at the Sign of the Bible in Duke-lane . 1677. A SERMON Preached at the Funeral of Sir MATTHEW HALE K t. At Alderly , Jan. 4. 1676 / 7. Isa . 57.1 . The Righteous perisheth , and no man layeth it to heart ; and merciful men are taken away , none considering , that the Righteous is taken away from the evil to come . IN the ninth Verse of the former Chapter the Holy Prophet threatneth a fearful Judgment that was like to fall on the Jews , he calls for the wild Beasts of the Field and the Forest to come and devour , meaning the Gentiles , which should be Executioners of the Lord's Judgments ; and because the Lord is Righteous in all his Ways , and Holy in all his Works , he shews what Causes would provoke the Lord to inflict such a heavy Judgment upon his People , as to give them up to be devoured by the Beasts of the Field and the Forest , such savage Enemies . The First Cause is set down at large in the rest of the Verse to the end of the Chapter : Even the Blindness , Idleness , Covetousness , and Security of their Watchmen , who should have taught the Fear of the Lord ; the neglect of their Duty being a special Occasion of the Peoples Sin , is alledged as the First Cause of God's Judgments threatned . The Second Cause was in the Common People , set down in the first Verse of this Chapter : Even their careless neglect , in not regarding nor considering the Death of the Righteous , when many of them were taken away to warn them of some strange Judgement to come ; yet they laid it not to Heart nor considered , but continued and proceeded in their Sins , drinking , and filling themselves with Wine and strong Drink , and Merriment , promising themselves happy Days , as it is the manner of the Wicked to be most secure when Judgment is nearest unto them , as we have Example in Belshazzar , Dan. 5. he was among his Concubines and his Cups , when the Hand wrote his Doom over against the Candlestick , Mene mene tekel upharsin . The Righteous perisheth . These are the Words of the Holy and Evangelical Prophet , lamenting the Spiritual Security of the Jews , chiding and reproving them for their great Stupidity and Spiritual Lethargy . Wherein we have , First , The Persons that dyed , who are described by two excellent Properties : 1. Righteous before God ; 2. Merciful towards Men. Secondly , The Manner of their Death , set forth by two Terms ; perisheth , are taken away . The Sin of careless People , by two Phrases ; not laying to heart , nor considering the death of the Righteous . Fourthly , the final Cause or special End for which they dye and are taken away , and that is , to prevent future Evils . Concerning the Persons , here are two great Problems to be resolved , hard Questions . Quest . I. How can any Man be Righteous ? The Scripture saith , There is none Righteous , no not one . II. How do the Righteous perish ? The Lord knoweth the way of the Righteous , the way of the Ungodly shall perish . Answ . I. There is a Legal Righteousness , so Adam was righteous in the state of Innocency , being created after God's Image : This Righteousness is forfeited and lost , so by nature all are corrupt and unrighteous : There is none Righteous . II. There is an Evangelical Righteousness , and this is twofold . 1. The Righteousness of Imputation , when the Righteousness of Christ is imputed to the Believer , and received of him by Faith : Christ is made of God to be unto us Righteousness , 1 Cor. 1. Jehova tsidkenu , Jer. 23.6 . He was made Sin for us , that we might be made the Righteousness of God in him , 2 Cor. 5. ult . As Christ was made Sin for us , not by the infusion of Sin into his Person , but by imputation of our Sins unto him : So we are made righteous before God , not by any Righteousness inherent in us , but by the Righteousness of Christ imputed unto us . 2. Believers are righteous by Sanctification , when by the Spirit of Christ the Mind is enlightned , the Heart is mollified , the Will is rectified , the Affections sanctified , and the whole course of their Life is reformed , the habits of Grace planted in them , they are partakers of the Divine Nature ; so that as before they liked , loved , and lived in Sin , now they abhor and avoid Sin and all the occasions of it : He that doth righteousness is righteous , 1 Joh. 3.7 . This doth not make us perfectly Righteous , but imperfectly ; not before God , but before Men. Jam. 2.24 . 3. They that are Righteous thus by Justification and Sanctification , are also merciful , passively and actively : Passively , that is , first in nature and order , such as Gad received into Mercy and Favour ; hence they are called Vessels of Mercy prepared unto Glory , Rom. 9.23 . they are truly Righteous before God , whom he hath received into Mercy in forgiving their Sins . Rom. 4.6 , 7. Actively , for such as shew mercy unto others ; these two are always found together in the same Persons , as our Saviour , Matth. 5.7 . Blessed are the merciful , for they shall receive mercy . They have obtained pardoning Mercy , and shall obtain crowning mercy : He which receiveth mercy of the Lord will shew mercy unto Men. Quest . II. How doth the Righteous perish ? Answ . Not in Soul , for that is immortal , and cannot perish by any means , but doth live out of the Body as well , or more truly than in the Body : This Solomon taught , Ecclesiast . 12.7 . The spirit returns to God that gave it ; this St. Paul desireth , To be dissolved , and to be with Christ : Phil. 1.23 . and Lazarus enjoyed at his Death , being carried by the Angels into Abraham's Bosom : Luke 16. and this John saw in a Vision , Revelat. 6.9 . performed to the Saints , he saw the Souls under the Altar . Neither doth he perish in Body , for the Body of a Righteous Man hath still a Being in the sight of God , and remains a Member of Christ's Mystical Body : This Union betwixt Christ and the Faithful is not of Souls only , but also of Bodies ; the Bodies of Saints do not finally and totally perish , their Dust in the Grave is precious in God's sight , they only sleep in Jesus , and by the power of Jesus shall be raised again glorious Bodies . Phil. 3. ult . Nothing perisheth of a Righteous Man in Death finally and totally , but Sin. They perish in appearance , according to the Opinion of the World and the Judgment of Flesh and Blood. The proper meaning of this Expression is , They dye , depart hence , and are no more seen , their place knoweth them no more ; or , as the other Word is added exegetically , they are taken away or gathered to God and his Christ , to Angels and Saints . Observation . The Righteous and Godly Man must dye as well as others , but the Death of the Righteous is not hurtful but beneficial , no loss , but great gain and advantage . Of this Lesson we see two Branches . 1. That the Righteous Man who is Evangelically Righteous , as being justified by the Righteousness of Christ , and sanctified by his Spirit , must dye , and go down into the Chambers of Death and Darkness , and the House of Rottenness , as well as others . 2. That the Death of the Righteous is not hurtful , but beneficial ; no loss , but gain . Of the First ; Death is the way of all the world Josh . 23.14 . The way of all the earth , saith David , 1 King. 2.2 . It is the end of all Men , as Solomon , Eccles . 7.2 . and the Righteous must walk and pass this way , and come to this end before they come to their everlasting Home , as well as others : The wise man dyeth as well as the fool , Eccles . 2.16 . yea in this respect the condition of the Children of Men and the condition of Beasts are alike , As the one dyeth , so dieth the other . Eccles . 3.19 . No marvel if the condition of all Men be alike , High and Low , Rich and Poor , Wise and Unwise , Learned and Ignorant , Righteous Unrighteous , Godly and Prophane , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mors impudens , it fears no colours , spares neither great nor good : Abel dyed , whose Person and Sacrifice God accepted , as well as Cain whose Person and Sacrifice God rejected . Abraham the Father of all the Faithful , and the Friend of God , Isaac , Jacob , Joseph , all the Patriarchs , Prophets , Apostles , Evangelists , and Holy Men of God paid this Tribute , and all must pay : Heb. 9.27 . Statutum est , there is the necessity ; Omnibus , there is the Universality of dying ; there is a Statute Law for both , Enacted in the Court of Heaven , which no Mortal can Repeal . As sure as we are born to live , so sure are we born to dye ; Nasci & denasci ordo rerum est . I need not travel far for many more Examples or Proofs of this , only turn your Eyes to that doleful Object and sad Spectacle of Mortality under that black Vail , then conclude of this necessity : For if Art , and Learned Skill and Industry of Physick could have continued him , if Strength of Body could have preserved him , if Wisdom and rare Gifts of Mind , if Temperance in Diet , if Chastness of Life , if a concurrence of all excellent Virtues , if Piety and the Power of Godliness , the Life of Holiness , if the Wishes of Men , yea of a whole Nation , if the Prayers and Tears of the Godly , if any thing could have prevailed for him to give him any Priviledge against Deaths Arrest ; blackness and darkness had not at this time covered that Earthly Tabernacle wherein lately lodged so Heavenly a Mind . Quest. Why should this be so , hath not Christ died for the Righteous , why then should they dye ? Death is the Wages of Sin , hath not Christ suffered for all their Sins , wherefore should they dye ? Answ . Christ by his Death and Satisfaction hath freed them from the second Death , and all the degrees of it ; as , 1. Spiritual Death in Sin. 2. The Damnation of the Soul at her sepaparation from the Body . 3. From the Condemnation of the whole ●…lan at the Resurrection ; Go ye cursed into everl●sting fire . This Death Christ by his Death hath abolished , and freed the Righteous from ; but not from the first Death , which is the separation of Soul and Body : He hath only changed the nature and use of the first Death , he hath taken away the sting and venom of it , all the evil and hurt of it : Of a Punishment for Sin , he hath made it a Passage into Heaven ; of a Curse , he hath turned it into a Blessing ; it did at first deprive Men of good , but now it putteth the Righteous into the possession of all good . The Righteous must dye . Ratio 1. To accomplish the Decree , and to prove the truth of God , who said , In the day thou eatest thereof , morte morieris , thou shalt surely dye . Gen. 2.17 . As they who are adjudged and condemned to dye are dead in Law , albeit they be kept in Prison , and not presently Executed ; so our first Parents , though they did not immediately dye , were subject to Death by the desert of Sin , and so in them all their Posterity . By one man sin entred into the world and death by sin ; and so death passed upon all men , for that all have sinned . Rom. 5.12 . Now that the Decree of God might be accomplished , and his Truth kept inviolate and stand with his Mercy , Man , yea the Righteous Man must dye the first Death . If Man should dye no manner of Death , how could the Truth of God appear ? and if that Death due to Sin had been inflicted on Man , how should the Mercy of God have been manifested ? This Controversie God in his wonderful Wisdom hath reconciled thus , Piat mors bona , & habet utraque quod petit ; in changing the cursed nature of Death , and making that Temporal which was Eternal , doth his Mercy appear ; and in the dissolution of Man's Body into Dust for a time , doth his Truth appear . Ra. 2. Because all are Dust ; Our Bodies are Earthly Tabernacles , Houses of clay , the foundation of them in the dust : Job 4.19 . All flesh is grass , and the glory of man as the flower of the field : Isa . 40. Great as well as mean ones , their Glory fades , they wither as the Grass , and meet all in the Dust : Our life is a vapour . Ja. 4.14 . The Sea never resteth ; but is always ebbing or flowing , so is it with the Life of Man , it never standeth at one stay , every Day cutteth off one part of our Life , no power can make my Life so long to day as it was yesterday , we are nearer our end in the Evening than in the Morning . Job 4.20 . We are destroyed from morning to evening . Even as Rivers run into the Sea , so our Life runs into Death . This is the Reason which the Lord useth , Gen. 3.19 . Dust thou art , and into dust shalt thou return . Ra. 3. Because here is no continuing City for any ; We are Strangers and Pilgrims , and are placed in the World for a season , as Men upon a Stage to act our parts , and then must be gone , to give room for others . One generation passeth away , and another generation cometh . Eccles . 1.4 . Ra. 4. The Righteous are taken away because the World is not worthy of them , Heb. 11 ▪ 38. They are the means of Blessings to the World , 1. By their presence : 2. By their Prayers ; they stand in the gap , they stave off Judgments from the World ; the Angel could do nothing to filthy Sodom , until Lot was gone out of it into Zoar : Gen. 19.22 . 3. By their Examples : and 4. By their Counsel : But the wicked World will neither follow their Example , nor take their Counsel : Therefore the Lord doth take away the Righteous in Mercy to Them , but in Judgment to the World. Branch 2. The Death of the Righteous is not hurtful but beneficial , no loss , but great gain and advantage . This will appear , 1. By the Phrases which the Holy Ghost useth to describe the Death of the Righteous : It is a sleeping in Jesus , 1 Thessalon . 4. A resting in hope , Psalm 16. A putting off an earthly tabernacle , 2 Pet. 1.14 . A falling of a corn of Wheat into the ground , that it may spring up more glorious ; a sowing in God's Acre . Joh. 12.24 . It is a gathering of them to their Fathers : 1. Of their Bodies from a place of care and labour , o● trouble and pain , to a place of easerest , and security ; They shall enter into peace , rest in their beds . Vers . 2. 2. Of their Souls , from the Body to God , to Abraham's Bosom ; from an Earthly Tabernacle and House of Clay , to an House not made with Hands , Eternal in the Heavens : from Men to Angels ; from Sinners to Saints perfectly righteous ; from Enemies to their best Friends ; from the Vale of the shadow of Death to the Land of the Living ; from the Church Militant to the Church Triumphant ; from Earth to Heaven , whither they are gathered , as the Apostle teacheth at large , Heb. 12.22 , 23 , 24. to Mount Sion the City of the Living God , the Heavenly Jerusalem ; to an innumerable company of Angels , to God the Judge of all , and the Spirits of just Men made perfect , to Jesus the Mediator of the New Covenant . 2. This will yet evidently appear , if we consider two things . 1. The Evils from which the Righteous are freed by Death . 2. The Good which comes unto them in Death , the Blessed Estate they shall then enter into , and so continue to all Eternity . For the first , they shall be freed , 1. From all Evils , corporal and temporal , Sicknesses Diseases , Aches , Pains , Griefs , Toyl , Labour Crosses and Losses , Troubles and Persecutions which God's Children , as long as they live here are subject unto . The Disciple of Christ must take up his Cross ; Through much tribulation we must enter into the Kingdom of Heaven . Act ▪ 14.22 . We must look for Afflictions so long as Life lasteth , but Death makes an end of them all : Life and Trouble are Twins which were born together : Job 5.7 . Man is born unto trouble , as the sparks fly upward ; and must dye together , as John heard it by a Voice from Heaven , Revelat . 14. Blessed are the dead which dye in the Lord for they rest from their labours : All labour in their Actions , and dolour in their Passions are ended ; then shall God wipe away all tears from their eyes . Revelat. 21.4 . Again , they are often taken away to prevent some extraordinary Evils to come , as in the Text : So Josiah , 2 King. 22. was put in his Grave in peace , that he might not see the evil that God did bring upon his Land : So Luther was taken away not long before that miserable Calamity which the Lord brought upon Germany , for their contempt of the Gospel . Augustine died before the taking of Hippo ; Paraeus before ●he taking of Heydelberg : happy is he who dieth before his Country , i. e. before the ruine and desolation of his Country . Virgil. Faelix Nepotianus qui haec non videt , saith Jerom of his Friend Nepotianus : Jerom lived in a calamitous time , and he counted his Friend happy , that he died before he saw those Calamities . 2. The Righteous , by death are freed from Spiritual Evils ; as , 1. From the Assaults of the Devil ; our Life here is a continual Warfare , the Church is Militant , and we must fight as the Lord's Souldiers , and that not against Flesh and Blood , for then one Man's Sword would be as long as anothers , and one Man's Skin as thick as anothers ; but against Principalities , Powers , Rulers of the darkness of this World , Spiritual Wickednesses , Lambs against roaring Lions , Men against Devils , and not for a Natural or Temporal , but for a Spiritual and Eternal Life ; not for an Earthly , but for a Heavenly Crown and Kingdom : And in this War there is no time of Truce , if the Devil be overcome one time , he will suddenly , and none knows how soon , give a fresh Assault , but Death ends the Battel ; not as among Earthly Warriours , when the one dieth in the Fight the other getteth the upper hand ; but in this Fight the Devil hath not the Victory by the death of the Faithful , but the Faithful at the end get a full and final Conquest , and ascend into Heaven , there to triumph ; the Devil cannot assault them there , he may compass the Earth , but he cannot enter within the Lists of Heaven , he never came thither to assault any since he was cast out ; though he tempted Adam in the Earthly Paradise , and got him to be thrust out , yet can he not tempt any in the Heavenly Paradise . 2. It is no small evil to the Righteous to live and converse among the Wicked , to see the Land dishonour God ; as just Lot was vexed with the filthy conversation of the Wicked , Dwelling among them , in seeing and hearing , he vexed his righteous soul from day to day at their unlawful deeds : 2 Pet. 2.7 , 8. He which is truly grieved for Sin in himself , will be also grieved for Sin in others ; so David , Psal . 119.136 . Rivers of waters run down mine eyes , becaus● men keep not thy law : and Psal . 120.5 . Wo is m● that I am constrained to dwell in Mesech , and in the tents of Kedar ; barbarous and profane People ▪ that did neither know God , nor fear , nor love ▪ nor serve him . Now this World is full of scandalous Sinners , that if a Man would not keep any converse with such , he must go out ●f the World , as St. Paul saith , 1 Cor. 5.10 . But Death frees the Righteous from this evil , for it taketh them out of the World , that they shall not behold either the Sins which Men commit against God , or the evils which God doth bring upon them ; yea Death doth carry them into Heaven , to the Society of the Holy Angels and the Spirits of Just Men made perfect , which sin not at all , but do the Will of God in all perfection . 3. Another Evil from which the Righteous are freed in Death is the practice of Sin here , as Solomon saith , There is not a just man upon earth , that doth good and sinneth not : Eccles . 7.20 . In many things we sin all . Jam. 3.2 . As the Wicked sin in all things , so the Righteous , yea all the Righteous sin in many things , and nothing is so grievous to the true Christian as Sin , it is as the Thorn , 2 Cor. 12. or barbed head of an Arrow in the tender Flesh , a Splinter under the Nail , it woundeth in the piercing in , and woundeth in the taking out ; he will cry with St. Paul , O wretched man that I am , &c. Rom. 7. But Death destroyeth Sin , this is a Mystery of Grace , Sin brought in Death , and Death drives out Sin : After Death the Righteous shall be perfectly sanctified , and made like the Angels to do the Will of the Lord readily , willingly , chearfully , delightfully , and constantly . At first Death was inflicted as a punishment for Sin , but now it is used as 〈◊〉 means to stop the course of Sin : Tunc dictum est homini , morieris si peccaveris , nunc dicitur , morer● ne pecces ; Then it was said to Man , If thou sin thou shalt dye ; now it is said to the Righteous Man , Dye that thou mayst not sin . Sin is the Mother , and Death is the Daughter , and the Daughter shall become the destroyer of her own Mother : Unto the Christian Death is a perfect mortification of all his earthly members , and the destruction of the whole Body of Sin. 2. The Good which Death brings to the Righteous Man is manifold ; 1. It brings him into the presence of God , the Father , Son , and Holy Ghost ; our Father , Redeemer , and Comforter , an immediate communion and fellowship with the Sacred Trinity . 2. The Beatifical Vision of God , To see his face , Rev. 22.4 . To see him as he is , 1 Joh. 3.2 . 3. Union with God. 4. Fruition of God , and that for the manner , immediately , all means ceasing ; for the measure , fully , enjoy God in all , and all in God ; for time , eternally , for ever with the Lord , and reign for ever and ever ; Revelat. 22.5 . for th● place , in the third Heaven , the Heaven of Heavens , the Paradise of God , where the Throne of God and of the Lamb is ; for the company joyned with us , the innumerable company of glorious Angels and blessed Saints : from this Fruition will arise endless and unspeakable Joy , and Pleasure , and Glory ; That far more exceeding and eternal weight of Glory . 2 Cor. 4.17 . Usus 1. In that Death cannot be avoided , we should learn to prepare and wait for it , to have our Loins girded , as the Israelites , and our Staves in our Hands , ready to take our Journey from Egypt to Canaan : as Fowls desirous to fly , stretch out their Wings , so should we , being desirous to be with the Lord , stretch out our Affections towards Heaven . As Abraham was in the Door of his Tent when the Angel appeared unto him , and Elijah in the mouth of the Cave when the Lord appeared unto him ; so we should be ready to come out of the Cave and Tabernacle of our Body when the Lord appeareth unto us by his Messenger , Death . Let our Lamps be trimmed , our Lights burning , and always watching , as our Lord commandeth , Matth. 24.42 . Watch therefore , for ye know not what hour your Lord doth come : And holy Job practised , Job 14. All the days of my appointed time will I wait , till my change come . Look to your Faith that it be unfeigned , the Faith of God's Elect ; to Conscience , that it be pure , undefiled , void of offence towards God and Man ; to Conversation , that it be such as becometh the Gospel , that is , holy , and in Heaven : a good Life will sit us for a comfortable Death , and a comfortable Death will assure us of a joyful Resurrection . Usus 2. Death to the Righteous is not hurtful , therefore not to be feared ; but is beneficial , therefore to be desired : Unto the gracious Christian , whose Conscience is purged from dead Works , Death shall neither be fearful nor bitter ; Acerbitas non mortis sed culpae , The bitterness is not in Death , but in Sin : as a Serpent wanting a Sting may hiss , but cannot hurt , a Man may take it in Hand and put it in his Bosom ; so the Righteous Man may welcome and embrace Death , and be sure it will never hurt him : it is not the death of the Man , but of Sin in the Man , it is not the destruction but the absolution of the Christian ; the dissolution of the Body is the absolution of the Soul. So then not Death it self , but the Opinion of Death is terrible ; for since it translates us from this present evil Wo●●d , and Va●e of Misery and the shadow of Death , into everlasting Life into the Land of the Living , How can it be called Death , said one of the Ancients , being nomine magis quam re formidabilis , formidable rather in name than indeed ? The separation of the Soul from God , that is Death ; but the separation of the Soul from the Body is only the shadow of Death : Therefore such as are dead , not in Soul , but in the Flesh , are not said to be properly dead , but to be covered with the shadow of Death . The Righteous Man who is Evangelically Righteous hath no cause to fear Death , but with St. Paul , desire to be dissolved , and to be with Christ : Let him only fear Death who is unwilling to go to Christ . It is true which Solomon saith , that The day of a mans death ( that is , a Righteous Man's death ) is better than the day of his birth : Eccles . 7.3 . The day of a Godly Man's Birth is the beginning of his Misery , but the day of his Death is the end of his Misery , and an entrance into endless Glory and Bliss . Usus 3. Consolation as to the Death of our Righteous Friends . It cannot be denied , but that we ought in a special manner to consider and lay to Heart the Death of our Righteous Friends that are near and dear unto us , of whom we have good grounds to be perswaded that they sleep in Jesus , and dye in the Lord ; for it may be they were taken from us because we were not worthy of them , and the Mercies we received from God in and by them , and were not thankful unto God for them ; or that we gloried , were proud of them , and trusted too much in them , made Flesh our Arm. We must consider whether God hath deprived us of them as a punishment of our Sins and Unthankfulness , as the Widow of Sarepta said unto the Prophet , O man of God! art thou come to call my sins to remembrance ? 1 King. 17.18 . In this respect we have cause to mourn , and lay to Heart the Death of our Righteous Friends . We of this Place have cause indeed to mourn , droop , hang down our Heads like Bulrushes , to weep , yea to weep if it were possible Rivers of Tears , till we can weep no more , with David , because our Honourable dearest Lord and best Friend to all of us is not : But that this may be guided with Wisdom , and that we be not swallowed up of Sorrow , let us rightly understand where he is not : He is not in a Prison , but in a Palace of freedom and enlargement ; he is not in the Sea tossed with Waves , exposed to Storms , but arrived safely in the Haven ; he is not in Bondage of Corruption , but in the glorious Liberty of the Sons of God ; he is not in the Way and upon his Journey , travelling and toyling , but in his Country , and at home in his own Mansion , in his Father's House ; he is not in the hope of Heaven , but in the actual possession of it : And look how far Heaven doth excel the Earth ; eternal Good things , momentary and perishing Vanities ; the true Joys of the Saints of God , the false Delights of the Sons of Men : So much is his Condition better than ours is , or his was , when with us . Oh then ! Pereat contristatio ubi est tanta consolatio ; Forget we our Sadness in the midst of such Joys , and let these Consolations allay the bitterness of our Grief , and dry up in part the Fountain of our Tears . Farther consider : 1. His Gain : Ballance that ( whereof you you have heard before ) with our Loss ; and then our Loss ( though exceeding great ) will hold no weight . 2. Let that Argument which prevailed with the Ephesians in the like Case sway with us , The will of the Lord be done , Acts 21.13 . Let us not make such Idols of our selves , or our Friends , as for their Death , so comfortable and advantageous to them , to be discontented with God's appointment . 3. If the Heathen could say , Non amittimus , sed praemittimus , why should not Christians much more be so perswaded , and say , We do not lose our Godly Friends , but send them before us ? Usus 4. Yet take this Caution , Beware of the Sin of this People reproved in the Text , in not laying to Heart the Death of this our Honourable , Dear , Religious , and Right Christian Lord ; but make we some Use of this sad dispensation of Divine Providence . 1. Consider it as a plain Prognostication and Warning of some Evil to come , as in the Text , The Righteous is taken away from the evil to come : a Trumpet sounded , or a Beacon set on fire to alarm and awaken us out of the sleep of Sin , to fright and fire Sinners out of their carnal security . We may be assured he is freed from all Evils and Miseries present , and it may be he prevented some extraordinary Judgments which remain for it . Sin is rise and ripe , hath all the Symptoms of Ripeness : 1. It is great , knows not how to be more sinful , strikes immediately at the Glorious Face of God. 2. Common , from the highest to the lowest . 3. It is impudent ; Sinners of this Generation cannot blush , they declare their Sin as Sodom , they hide it not . 4. Incorrigible ; we have been stricken , but we have not grieved ; we have been consumed , but refused to receive Correction , we have made our Faces harder than a Rock , we have refused to return . Jer. 5.3 . We may therefore justly fear some strange future Evils , when the Harvest is ripe the sharp Sickle will be thrust in , and the Earth will be reaped ; and when the Grapes are fully ripe , the Vine of the Earth shall be gathered and cast into the great Wine-press of the Wrath of God. Rev. 14.14 . Now God grant , that as he hath prevented such Evils by his blessed Death , so we may prevent them by our unfeigned and seasonable Repentance , and by receiving that Exhortation , Zeph. 2.1 , 2 , 3. The decree i● big and travelleth , and will undoubtedly brin● forth , therefore gather your selves , O Nation , see ▪ ye the Lord , it may be ye shall be hid in the day 〈◊〉 the Lord's anger . 2. Remember we his eminent Virtues and holy Graces for our imitation , he hath no need of our Prayers or our Praises , his Praise is not of Men but of God : Though his God had honoured him highly in the sight of all wise , learned , good , godly , and great Men , as unto his Servant David , Made him a great name among the great men that are in the earth : 2 Sam. 7. so that he will be eminently Famous to all Posterity , as one of his Honourable Brethren , a Learned Judge of the Land faith : And let me add , His Remembrance will be as The Remembrance of Josiah , like the composition of the perfume made by the art of the Apothecary , sweet as honey in all mouthes , and Melodious in all Ears , as musick at a banquet of wine . Ecclus. 49.1 . This is for our Comfort and Instruction , but adds nothing to his Happiness , which is in the highest perfection , now in the clear sight and full fruition of the chiefest good . If he desires any thing , it is our Imitation ; that I am inclined to believe , that the Saints in Glory desire the Salvation of their Brethren on Earth ; and consequently , that they should be followers of them in the way of Salvation . Rev. 6.10 . Then remember we , 1. His Humility , Meekness , and Gentleness , and Self-denial ; in this Grace , which indeed is the grace of every Grace , he was another Moses . 2. His Patience under all his Crosses and Tryals , whereof he had no small portion , and his long continued Affliction in this Excellent Virtue , that he was another Mirror , after holy Job . 3. His Temperance and Sobriety , in the midst of a sottish and swinish Generation . 4. His Righteousness and Justice , he was another Aristides ; to hinder him from administring of Justice impartially , to high , low , Rich , Poor , without Fear or Favour , was to stop the Sun in the Firmament , and to divert its Course . 5. His Piety and holy Devotion , in publick , in private , in secret , he kept close and constant communion with God. 6. His Charity and Mercifulness to the Poor , his bowels of Compassion were largely drawn out to them . 7. His indefatigable Industry in all the Duties of his Calling , general and particular ; it may be Engraven upon his Tomb , Hic mortuus requiescit semel , Qui vivus , requievit nunquam . Here , being dead , he resteth once ; Who being alive , rested never . These rare Virtues and precious Graces were deeply planted and habituated in his Gracious Soul , even from his Youth , for his God looked early upon him , which was his own Expression to my self with great Humility , and thankful Resignation of himself , and all that he was , and had , to his good God , from whom he acknowledged he received all . These , I say , were acted , and shined in the whole course of his Life : Let us remember them carefully , and conscionably follow him in these Holy Steps ; so shall we come to the Place and Estate wherein he is , and meet again at the Right Hand of Jesus Christ at the Resurrection of the Just , to our mutual Joy , and rejoycing both his and ours , and hear and have that joyful and blessed Doom , Come ye blessed of my Father , inherit the kingdom . — Which God of his infinite Mercy and rich Grace grant , for Jesus Christ his dear Son's sake , to whom be Glory , and Majesty , Dominion and Power , and Blessing , now and for ever . Amen . FINIS . 
A42696	----	A funeral sermon preached at Newport-Pagnell, April 11, 1697 on the occasion of the sudden death of William Maxwell, a pious and hopeful young scholar belonging to Harvard-Colledge, in Cambridge, New-England. Gibbs, John, 1627?-1699. 1697 Approx. 27 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42696 Wing G662A ESTC R28403 10586070 ocm 10586070 45289 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42696) Transcribed from: (Early English Books Online ; image set 45289) Images scanned from microfilm: (Early English books, 1641-1700 ; 1384:59) A funeral sermon preached at Newport-Pagnell, April 11, 1697 on the occasion of the sudden death of William Maxwell, a pious and hopeful young scholar belonging to Harvard-Colledge, in Cambridge, New-England. Gibbs, John, 1627?-1699. 16 p. Printed for H. Nelme, London : 1697. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxwell, William, d. 1696. Funeral sermons. Sermons, English -- 17th century. 2007-01 TCP Assigned for keying and markup 2007-01 Aptara Keyed and coded from ProQuest page images 2007-04 Celeste Ng Sampled and proofread 2007-04 Celeste Ng Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Funeral SERMON Preached at Newport-Pagnell , April 11. 1697. On the Occasion of the Sudden Death of William Maxwell , A Pious and Hopeful Young Scholar , belonging to Harvard-Colledge , in Cambridge , New-England : And Aaron held his peace , Lev. 10. 3. I was dumb , I opened not my mouth , because thou didst it , Psal . 39. 9. Mihi vivere , est Christus , & mori Lucrum . London : Printed for H. Nelme , at the Leg and Star , over against the Royal Exchange , 1697. To the Parents of the Deceased . THE Design of this plain Discourse , was to minister a word of Counsel ( and if the Lord would bless it ) of Comfort to you , under that awful and afflicting Providence , that hath of late befallen you , which tho' very surprizing , yet is it common to good and bad : And as it was principally delivered on your account , so at your request I have Transcribed the Copy , and put it into your hand to be disposed of at your pleasure . The Publishing of it was far from my Thoughts , when I preached it , and is altogether averse to my Inclination , tho' to gratifie you ( whose desire I could not well with-stand ) I gave my self the trouble of writing it over . You have , my Friends , no cause to give too much vent unto your Sorrow , for upon very good grounds you have reason to hope , that he whom you love , is with Him that loves him better than you , and is safely arriv'd at the Haven of Rest , that you are desirous at last to come unto . What tho' his Race was short , his Rest is the longer : and if he be gone a little before you , you follow after ; and if you are prepared , as I doubt not he was , you will meet together in an unspeakable , unconceivable , far better State and Place , then was to be injoyed , or can , in this Vail of Tears . He is wholly set free from all those Evils that you are still exposed unto , and is warm in that bosom wherein you hope to be lodged for ever . My love to him ( for the Relation I stood in ) was very great from his Childhood , for I do not remember that I did ever see any thing in him , but what did deserve it : his Nature was very lively , and his Deportment very obliging , that drew Respect unto him from Neighbours as well as Relations , that had knowledge of him . And since his departure out of his Native Country , you have had such a full Account , from good hands , of his pious and gracious Behaviour , that should command your silence under this sharp Providence . And , methinks should not make it difficult for you to determine , whether you have greater cause of mourning , in parting from such a Child , than of rejoycing that you had so good and hopeful a one , How many , alas ! poor Parents , that beget , and bring forth Children for the Destroyer ; when you had one for the Saviour , whom he sought , and now doth , and will for ever enjoy . It becomes you not therefore to mourn , as those that have no hope : That the Lord , who hath done it , would sanctifie this Stroak , and by the manifestations of his love to your Souls , sweeten this bitter Cup , and fully satisfie you with his Will , is and shall be the Prayer of Your Sympathizing Friend and Relation , J. G. POSTSCRIPT . Christian Reader , THIS Sermon not being intended to come into publick view , I shall only advertise thee , That the Objection about unlawful Ways of getting the good Things of this World , with the Answers thereunto , not being suited unto a Funeral Discourse , were a Digression designed to Cure , or Prevent a great Transgression , which some worldly Auditors fall into , or may be in danger so to do , unto the dishonour of God , and the hazarding of the Eternal Destruction of their Immortal Souls . A Funeral Sermon , &c. Job II. 10. What , shall we receive good at the hand of God , and shall we not receive evil ? THIS Book is Intituled the Book of Job , for the principal Matter contained therein doth concern him ▪ Who was the Pen-Man of it is ●●certain , neither is it much material for us to ●●●w . The first Verse gives us his Picture draw● 〈◊〉 the Finger of God , which he twice Attested unto the Teeth of Satan , Ver. 8. Chap. 2 , 3. which did draw the Malice and Envy of Satan against him . We have also an Inventory of his Wealth , Ver. 2 , 3. The loving and friendly practice of his Children , 4. This good Man's Fear , and godly Course , 5. Satan's desire to try him ; a Commission given him , with a Limitation , 12. He goes to the utmost length of his Chain . Upon the sad Messages brought to him , we find he had a Sense of his Afflictions , and by outward Gestures did demonstrate it , 20. yet did manifest a gracious Frame of Heart under all , 21. Satan's Commission , with a Limitation , renewed , 't is executed to the full , Chap. 2. 6 , 7. Job's Wife , in discontent , gives him very ill Counsel , Ver. 9. Job Replies , Ver. 10. wherein he gently Reproves her , 2. gives a valid Reason for this Reproof , in the Words of my Text , in a double Interrogation : What ? As if he should say , what bad Advice do you give me ? What would you have me to sin against God ? Then shall we receive good at the hand of God , and not evil ? Interrogations are a kind of quick and smart Speaking ; and in this place it imports the anger of Job at this evil Counsel ; Shall we receive , &c. The Good here spoken of , I presume , doth only intend the good things of this Life , such as Abraham speaks of , Luke 16 ▪ 25. unto the rich Man ; though some extend it to the good things of the othe● 〈◊〉 also , at the hand , or from the hand , or ●●●●●●ence of God ; and shall we not receive 〈◊〉 Not the evil of Sin ; for God gives 〈◊〉 〈◊〉 nor doth Man , though full of this Ev●●●●ceive it from Him ; but the Evil of Troubl● 〈◊〉 Affliction , those in Scripture are frequently called Evil , Isa . 45. 7. I create evil . Amos 3. 6. Is there evil in a city ( i. e. ) any trouble or affliction , that the Lord hath not done . Called Evil , not that there is any Evil , either Natural or Moral in it ; but because it is so in our Sense and Esteem , or because the common effect of the Evil of Sin. From these Words do arise Three Observations . 1. That the Life of Man , in this World , is made up of Good and Evil ; not all Good , nor all Evil : Not all good , lest we be full , and deny God , as Agur said , Prov. 30. 8 , 9. Not all Evil , lest we faint under it , and our Lives be too bitter : Our Life is as Checquer-work , that hath white and black Lines ; or as the Cloud in the Wilderness , that had a bright side , as well as a dark one . Herein it differs from the future Life , or Life in the other World , that is either all Good , and that in the superlative Degree , without any allay of Evil , as with the Spirits of just Men made perfect : Or , all Evil , without the least mixture of Good ; that is , of Comfort and Refreshment , no not so much as a drop of water ; which is the miserable case of the damned in Hell. 2. Obs . That the good and evil Things we receive , are from the Hand of God , either immediately , or mediately . 3dly . Which I shall principally insist upon in the Doctrinal Part , That as we receive Good , so must we receive Evil , though from his Hand ; and make use of the Second Doctrine in the Application . Reasons why , and the manner how , we are to receive these evil things from the Hand of God. 1. Because they come from the same Hand that all our good Things come : This is the force of the Reason given by Job . 2. Is from the Sovereignty of God , Psal . 46. 10. Job 9. 12. who hath an Absolute , Unlimited , and Indubitable Right , to dispose of Us , and Ours , according to his Pleasure , and none may dare to question it . 3. From the Wisdom of God , who best knows what to do with us . In Wisdom he doth all things , whose Understanding is Infinite , Ps . 147. 5. and therefore is beyond our search , Isa . 40. 28. 4. His Justice , that doth not , nor can do us any wrong . 5. His Goodness is such , that He will do us no harm , nor intends it . 1. All the Good we receive from Him is more than we deserve , for we are not worthy of the least of his Mercies , Gen. 32. 10. nay , contrary to our deserts ; for whenever He doth us Good , or whatsoever Good He bestows on us , He comes over the heads of innumerable sins and offences . 2. The Good we receive from Him , if weighed in the Ballance , will out-weigh all the Evils we receive , had we only a naked Life . This Truth came out of the Mouth of the Father of Lies , That skin for skin , and all that a man hath , will he give for his life , Job 2. 4. Importing , that Life is of so great a value , that it will weigh down all the Good we enjoy , and therefore will out-weigh all the Evils that we suffer . Hence , Lam. 3. 39. Wherefore doth a living man complain ? Have Life , and yet complain : which plainly speaks , That where there is Life , it is so great a Good , that no troubles should so distress us , as to procure sinful Complaints : but there are none that live , but have some other Good with it ; if nothing else , yet they have Time , which is a great Good. 3. Whatever Evil we receive from the Hand of God , if we are his People , it is because there is need of it , 1 Pet. 1. 6 , 7. The All-Wise GOD , that understands our Conditions , sees that we have need of such evil Things . It is no pleasurous thing with Him to Afflict his People , Lam. 3. 33. If a wise and faithful Physician , that knows our Distemper , sees that it is needful to breath a Vein , and take away some of our Blood , or finds it necessary to Prescribe an unpleasing Potion to us , we abiding by his Judgment , and relying on his Fidelity , are willing to receive it ; therefore , 5. We should receive those evil Things , because they are designed for our good , Heb. 12. 10. and if we receive them as we ought , they will , no doubt , produce that effect , Isa . 27. 9. Rom. 8. 28. 6. To suffer , or receive those evil things , doth become those that profess themselves to be Christians , and to be a Christian indeed , and not in Name only , is one that takes Christ for his All , and Resigns up himself , and his All , unto His Dispose ; with a consciencious endeavour to be Conformable to Him who hath left us an Example , How to bear the evils that we suffer , 1 Pet. 2. The manner how we should receive evil things from the hand of God. 1. With a holy submission unto his Will and Providence ; it is a Cup put into our hand by a Merciful and Compassionate Father , which , tho' it hath some Gall in it , as no affliction for the present is joyous , Heb. 12. yet there is no Poison . John 18. 11. The Cup which my Father hath given me , shall I not drink it ? Christ had a bitter Cup in the Garden , yet if his Father saw it not good it should pass from Him , He was willing to take it , Mat. 26 , 39. 2. Receive evil things from God's hand humbly , either to make us humble , or to keep us humble , to prevent Pride , and hide it from our eyes , Job 33. 16. or to pull down Pride , is one principal end of God in the evil thing He brings upon us ; as it was to Israel , in all the hardships they met with in their Passage through the howling Wilderness , that Land of Pits , Drought , and the shadow of Death , Deut. 8. 2. Pride is so contrary to God , that he cannot bear it in his Children , and therefore his Day of Affliction comes upon them to prevent it , or rebuke for it , as with Paul , 2 Cor. 12. 7. Hence that Counsel , 1 Pet. 5. 6. Humble your selves under the mighty hand of God. He loves to see his Children cloathed , or rather adorned with the Garment of Humility , 1 Pet. 5. 5. 3. Receive them silently , or patiently , Rom. 5. 2. Tribulation is said to work Patience , or work it out , that Patience might be kept in exercise ; he that is without it , had need to pack up , and be gone out of the World , there being so much need of this Grace ; Patience is exercised either in bearing evils , Rom. 12. 12. or in waiting for good things . Hence the Apostle concludes , we have need of it , Heb. 10. 36. as the Husbandman , Ja. 5. 7 , 8. As we are to do all things without murmuring at the difficulties , or disputing the Equity of the Command ; so are we to bear and suffer all things from the hand of God , without fretting or discontent , but more of this in the Application . 4. Receive evil things from God's hand , with reflection upon our own evils , or the evil of our ways , Lam. 3. 40. Consideration of our ways is necessary , when under the Rod , Hag. 1. 3. 5. Ecl. 7. 14 5. Diligently attending , or hearkening to the Voice of the Rod , Mic. 6. 9. that we may know something of the holy ends of God therein : for , there is a Reason for every Stroak that comes upon us , which we are concerned to inquire into . 6. With Prayer and Supplication . Times of Affliction , are proper Seasons for Prayer , Jam. 5. 13. This hath been the constant course of the People of God under the Rod , and herein they have often found relief ; Pray for Strength to bear it ; Pray for a Blessing upon the Rod , that you may be taught as well as chastened , Psal . 94. 12. And that the Rod may produce the peaceable Fruits of Righteousness . 7. Thankfully , with our Holy Man , bless God for your Afflictions , Chap. 1. 21. Grace , in a lively exercise , doth not only bring Quietness unto the Mind in Affliction , but raiseth up the Heart to admire at God's condescention , Chap. 7. 17 , 18. that He will bestow a Rod upon us : and thank Him for his Paternal Care of us , and his gentle and favourable Dealing with us , who might have Scourged us with Scorpions . 8. Believingly : that according to God's word , our Afflictions shall work for our Good , as they are designed and appointed . For Application , I shall look back to the Second Doctrine , viz. That our Good and Evil Things , in this Life , come from the hand of God. 1. Then , our good Things come not to us , by that which ignorant People commonly call Luck , or Fortune , which ought to be cut off from the Mouths of Christians : That which they call Fortune , is the Providence of God , without which not a Penny comes into your Purses , nor a Customer into your Shops . 2. Then our worldly good Things comes not to us simply , by our own diligence , care , and industry , I say not only , or simply , but 't is God that gives power to get Wealth , Deut. 8. 18. None have reason to Sacrifice to their own Net , or Ascribe the good Things they have got unto the labour of their hand : For Men may , and many do , rise up early , and set up late , and eat the bread of sorrow , Psal . 127. 2. and yet add not one cubit to their stature , Mat. 6 27. 'T is true , the diligent hand , it 's said , maketh rich , Prov. 10. 4. yet not without the blessing of the Lord , ver . 22. These make rich both in Spirituals and Temporals , not the one without the other ; not the diligent hand without the blessing of the Lord , nor will the blessing of the Lord make rich without a diligent hand ; for God is no Patron for Slothfulness , in the Affairs of Soul or Body . 3. Then should we trust in the Lord , Ps . 37. 3. and rely upon his Care and Providence , touching the good things of this World , who will give Grace , and Glory , and with-hold no good thing from them that trust in Him , and walk uprightly before Him , Psal . 84. 11. He that feeds the Ravens , will not suffer the young Cranes to starve , as that good Man said on his Death-bed . He that cloaths the grass of the field , will provide garments to cover the nakedness of them that rely upon Him. He doth not indeed ingage to provide for them , as He did for the rich Man , Luk 16. But mean Fair may preserve Life , as well as costly Dishes ; and course Cloth will keep warm , as well as fine . 4. If all the good things thou hast come from the hand of God , then be thankful to God for all . Render all back to Him in Praises , that thou receivest from his bountiful Hand ; that as of Him , and from Him are all things ; so all may with thankfulness be returned to Him. Phil. 4. 6. 5. Use and lay out all for Him ; the Mercies we receive should be improved for his Glory : Whether we eat , or whether we drink , do all to the glory of God , 1 Cor. 10. 31. To honour Him with our substance , Prov. 3. 9. By doing good , and communicating , especially unto God's poor , Gal. 6. 10. And for Holy and Pious Uses , in promoting the Gospel and Interest of Christ . 6. Tho' all good things of this Life are received from his Hand , yet let us not be contented to have our Portion in them , that it may not be with us , as with the rich Man , Luk. 16. who had all his good things in this Life ; the Lord hath better things than those to give , Ps . 84. 11. and we want them : for as our Bodies need the one , so do our Souls need the other ; and he that chiefly seeks the best , shall not want the worst , so far as God sees them good for us . Obj. Suppose these good things are wickedly and unjustly gotten , by lying , stealing , defrauding , over-reaching , oppression , and grinding the face of the poor ; do such good things so gotten come from the hand of God ? Res . It is too evident , that many by such wicked and ungodly ways do gain these things ; and that there are too few that in their Commerce and Dealings with Men , do with Conscience observe that excellent Rule given by Christ , Mat. 7. 12. Whatsoever ye would that Men should do unto you , do ye even so unto them . 2. Yet the things themselves being good , as they are good , do proceed from God ; but the unjust and unlawful means by which they are gained , are from the wickedness of the heart of Man , as Judas his thirty Pieces . 3. These things thus gained come from God , but not in a way of Mercy , but in his Wrath and Displeasure , to fatten them against the day of slaughter . The Lord smiteth his hand at their dishonest gain , Ezek. 22. 13. Alluding to a Man , when angry , that smiteth his hands at the Party that offends him , and the Lord will avenge such , 1 Thes . 4. 6. I have read of a great Lady , that being in a City that was Besieged , Contracted with the Besiegers to deliver up the City , on condition they would give her all the Gold , Jewels , and precious Stones , that were found therein . Agreement was made , the City delivered up , and the Gold , &c. were cast upon her , and crushed her to death . Thus Riches gotten , and not by right , will perish ; and those that so get them shall die like fools , Jer. 17. 11. 4. Those that by unjust and unlawful ways do gain the good things of this World , together with them do gain a Curse , Prov. 3. 33. So that those things , tho' in themselves are Blessings , are accursed unto them , Mal. 2. 2. There is a worm at the root , and a third Heir seldom enjoys it . 5. Account at last must be given of what Men gain , and how they use it , and in what way they gain it . 1. Does the evil of Affliction and Trouble that we suffer , come from the hand of God , then ought we to look beyond , and through Second Causes , unto the Providence of God , that disposeth of us , and ours : For trouble springeth not out of the ground ; nor doth affliction arise out of the dust , Job 5. 6. 2. Then under the sharpest and severest stroaks that fall upon us , we should be still as David , not to open our mouths , because God hath done it , Ps . 39. 9. Obj. But my affliction is more than ordinary , and falls out but now and then ; this makes it the heavier , and in this the Lord hath , as it were , pricked me in the Life-Vein , taking away the desire of my eye , and the delight of my heart ; had it been in some other way , I hope I could have borne it better . Res . 1. Shall any teach God knowledge ? Job 21. 22. Or shall we direct our Soveraign Lord , nay , our Father , what Rod He shall scourge us with ? He is at liberty to Correct how He pleaseth , and if He taketh away , as none can hinder Him , neither may we question Him , or say , What doest Thou , or why doest Thou so ? Job 9. 12. 2. Thy Child was the delight of thine Heart , therefore thou wouldest have had him been continued with thee ; he was also God's delight , who had most right to him , therefore he is not , because the Lord hath taken him to Himself : you did love him , therefore was so unwilling to part from him ; but your love had too much Self-love in it , seeing you would have kept him from his Father , and the Glory prepared for him : So that your Child might say , If you lov'd me with a cordial sincere love , free from a mixture of self-love , you would rejoyce , and not over-much afflict your self with sorrow , because I am gone to the Father , Joh. 14. 28. 3. This you say is a very heavy burden that the Lord has laid upon you , but not so heavy as your Sins were , that was laid upon Christ , the which He bore , Isa . 53. 6. 12. 1 Pet. 2. 24. He bore them on his own Body on the Tree , to bear , or carry them away from us . Ferebat & auferebat . Did Christ silently and patiently bear , and bear away our sins ? Was He as a Lamb before the Shearers , and this burthen laid upon Him by the Father , and shall not we be silent under the burthen of Affliction that the hand of the Lord lays upon us ? 4. You complain that the Tryal and Affliction is great , but , alas ! it might have been far greater . He might have been taken from you by the hand of Justice , inflicting death for horrid wickedness . He might have died , and you had no well-grounded hopes of his Eternal Salvation ; but he gave early Proofs of his preparedness to meet with the Enemy though he came suddenly upon him . 5. It may be he had taken up too much room in your Heart , and was lodged in the bed which the Lord had chosen to lye in ▪ and therefore takes him out of the way , that He might have your Hearts more fixed upon Him. It was , as I have read , the Saying of a good Woman , whose only Son was taken away by Water , That now the Lord had left her none to love but Himself . Your Son , though not your only Son , was thus removed from you , that your heart might be more at liberty to love the Lord. 6. If the Affliction be great , and the Burthen be heavy , do the best you can to lessen your Affliction , and make your Burthen lighter , this is done by a quiet , silent submission unto the Will of God , in this awful Providence ; whereas impatience , or discontent under it , will add more weight unto it . 7. Such a carriage and deportment , will bespeak our Reverence of God , in resigning up our choicest Creature Comforts to Him patiently : to part with that which we have no great affection unto , or kindness for , is no proof of our Reverence and Obedience , but if our Isaac be called for , and we quietly give him up . By this we manifest our Fear of God , Gen. 22. 12. 8. Patience under sharp Afflictions , gives us possessions of our Souls , as saith Luke , 21. 19. The Mind being Composed , will render us capable of making use of those means whereby we may gain Support and Relief under it . Hence the Apostle James , 1. 4. Let Patience have her perfect work , that ye may be intire , and want nothing that is needful for your support , under the present Circumstances . 9. The exercise of Patience in our Tryals , will bring in Experience , Rom. 5. 4. of the Power , Mercy , and Goodness of God : then shall we be capable of taking notice of his merciful dealings with us . Hence that of Moses unto the Children of Israel , Exod. 14. 13. Stand still , and see the salvation of the Lord. This included , Psal . 46. 10. Be still , and know that I am God. 10. The Lord takes it well when we are graciously silent , not sullenly silent under our troubles , and quarrel not with his Rod : He glories in his Servant Job , in the face of the Devil , on this account , Chap. 2. 3. 11. By such a carriage in afflictions , we imitate our Lord Jesus , who by his patient bearing all that He underwent , from the hand of God and man , did give us an example ▪ and certainly it becomes a Christian , and is no small part of his glory to be conformable to his Lord and Master FINIS . 
A42701	----	A sermon preached at the funeral of the Reverend Edward Reynolds, D.D. Arch-Deacon of Norfolk and Rector of Kings-Thorp near Northampton / by William Gibbs ... Gibbs, William. 1699 Approx. 54 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42701 Wing G668 ESTC R34914 14908105 ocm 14908105 102852 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42701) Transcribed from: (Early English Books Online ; image set 102852) Images scanned from microfilm: (Early English books, 1641-1700 ; 1571:1) A sermon preached at the funeral of the Reverend Edward Reynolds, D.D. Arch-Deacon of Norfolk and Rector of Kings-Thorp near Northampton / by William Gibbs ... Gibbs, William. [4], 32 p. Printed by John Astwood for Thomas Cockeril ... and Herbert Walwyn ..., London : 1699. Reproduction of original in the Trinity College Library, Cambridge University. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Reynolds, Edward, 1629-1698. Funeral sermons. Sermons, English -- 17th century. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2007-09 Emma (Leeson) Huber Sampled and proofread 2007-09 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL Of the Reverend Edward Reynolds , D. D. Arch-Deacon of Norfolk , and Rector of Kings-Thorp , near Northampton . By WILLIAM GIBBS , M. A. Rector of Gayton in Northampton-shire . LONDON , Printed by John Astwood , for Thomas Cocketil in Amen-Corner , and Herbert Walwyn in the Poultrey , over against the Stocks-Market . 1699. TO M rs . Frances Reynolds , Relict of Dr. REYNOLDS . MADAM , WHen your Desires were once and again signified to me , of having this Discourse published , it became not me to Dispute them , especially in such a Season , and in such Circumstances to which nothing is to be denyed , and therefore I presently resolv'd to Comply , tho' I was not Ignorant at the same time how hazardous a Proof I must give of my Obedience . For tho' Sermons of this kind are not so liable to Censure as others , because if they be plain and practical , 't is all that is expected from them , and Allowances are generally made for those Deficiencies of Language , Method and Reading , which would hardly be granted in other Composures : Yet if th●●● be any thing of a Character added , That is capable of being assaulted by so many , and in such various wayes , according to the different Apprehensions and Interests of Men , that nothing renders an Author more obnoxious , or sooner forfeits the Reputation of the whole . What Entertainment , MADAM , this is likely to meet with , I am not at all sollicitons to know , for if what is here said be any wayes instrumental to Moderate that Sorrow you have justly Conceiv'd , for the Loss of so near a Relation , or may serve to keep up the Memory of so worthy an Example , I have all my aim ; unless ▪ it be the gratifying of a little Ambition which this Opportunity gives me , in letting the World know , that I was once honoured with the Friendship of the Deceased , and that I am ▪ MADAM , Your most Obliged and Humble Servant , WILL. GIBBS . 1 THES . IV. 13. But I would not have you to be Ignorant , Brethren , concerning them which are asleep , that ye sorrow not even as others which have no Hope . THese Words are an Introduction to a short Discourse which St. Paul makes concerning the Certainty of a Resurrection , and the manner thereof , by which he Endeavours to rectifie the Mistakes of some concerning a Future State , and thereby moderate their Griefs for their Deceased Friends , which it seems were too often wont to be so excessive and inordinate , as did not at all become those that had such Hopes . The Occasion of them this , The Saints at Thessalonica were sorely persecuted by the Unbelieving Jews , ( as is hinted in several places of this Epistle ) and many of them no doubt put to Death ; which proving great Discouragements to those New Converts , St. Paul tells them , that God's Wrath would shortly seize upon those wicked Enemies of theirs , and then they should be delivered from those Pressures and Afflictions which at present they lay under : And as for those of their Fellow-Christians , who had already lost their Lives for the sake of their Religion , ( for some imagine such are here 〈…〉 not be too much solicitous for , or perplex'd about ; for if they did believe that Christ dyed and rose again , ( which great Article of Faith they all profess'd ) the same Assurance had they likewise of their Resurrection at the last . And because the several kinds of Death to which they were exposed , might a little startle their Belief , and increase their Sorrows ; for they were sometimes committed to the Flames , and their Ashes scattered up and down in all places , ( their Enemies fondly thinking thereby to quash their Hopes of a Resurrection . ) Sometimes they were cast to the Lyons , and other Beasts of Prey , to be devoured by them , and sometimes their Carkasses thrown into the Sea , for the Fish to feed on ; their surviving Friends , tho' they might be well enough satisfied of the State of their Souls , might yet possibly be too solicitous for their Bodies , what should become of them , whether they that were thus mangled were capable of a restauration : To Obviate which , the Apostle shews , that such shall be no losers by the Injuries that have been offered them , for they shall not only be raised as entire as those that dyed a Natural Death , but as a special Reward of their Martyrdom , shall have the Priviledge to rise before the rest , this be intimates Ver. 16. When the Lord himself shall descend from Heaven with a shout , and the Voice of the Arch-Angel , and with the Trump of God , the Dead in Christ , [ or those that dyed for Christ ] shall rise first : Nay , even those which are found alive at the Coming of our Lord , shall not have the start of those Martyr'd Saints , so as first to meet their Saviour , and receive their Crown , this he assures them ver . 15. For this we say unto you by the Word of the Lord ; as much as if he had said , I do not speak it according to my own Fancy or Private Opinion , but as I had it by Revelation , That we which are alive , and remain unto the Coming of our Lord , shall not prevent them which are asleep ; i.e. be caught up before them , to congratulate first our returning Lord , and be rewarded by him ; and having thus evinc'd the Certainty of a Resurrection , he concludes thus , Wherefore comfort ye one another with these Words . But though we should grant , that the Word may be more eminently understood of those that dye for Christ , and suffer Martyrdom for his sake ; yet they seem to require a larger Interpretation , and to be extended to all that are Christ's , 1 Cor. 15. 23. for those which are here said to be asleep , are oppos'd to those which are alive : And besides , if they were to be restrained to those only that thus suffered , then the Apostle's Argument for the Consolation of Christians , would only be serviceable to such , whose Friends were of that Happy and Illustrious Number . And therefore I shall take the Words in the more General Sence , and then we have in them these three Parts : 1. St. Paul's Desire to inform the Ignorance , and rectifie the Misapprehensions of the Saints of Thessalonica , concerning the State of the Dead , of such as had laid down their Lives for the sake of Christ , and indeed of all that truly believe in him ; I would not have you to be ignorant , Brethren , concerning them which are asleep ; it is a Matter of great Importance , and therefore would not have you lye under any Doubts or Mistakes herein , but desire you may have as full an Understanding of the thing , as the Gospel Revelation will afford you , 2. The Design which the Apostle had in clearing up these Notions to them , and that was to repress those Excessive Griefs and Inordinate Sorrows , which they had conceived upon the Account of their Departed Friends , for want of a right Apprehension and steady Belief hereof . 3. We have this Sorrow more particularly describ'd , viz. It was like theirs who had no Hope ; Such who either absolutely denied the Immortality of the Soul , and the Certainty of a Future State , as the Sadduces among the Jews , and the Epicureans among the Gentiles : Or , such who had but faint Apprehensions and doubtful Guesses thereof , as the Generality of the Heathens , who had no other Direction herein but the Light of Nature . No Wonder to see such vent their Sorrows in an Extravagant Manner , when all their Hopes were terminated on this side the Grave , and when once gone , they fear'd there was to be no more Remembrance of them or their Friends for ever . To bring the Words down to our Purpose , I resolve them into these three Propositions : 1. That there is a certain Measure of Sorrow allowable to a Christian , at the Death of his Friends . 2. That Excessive or Immoderate Sorrow , be the Loss never so heavy , is much unbecoming the Christian Temper , and very unsuitable to those Hopes which he professes to have ; I would not have you sorrow like ▪ others that have no Hopes . 3. That a right Understanding , and a due Consideration of what our Religion offers in such Cases , is the most effectual Method for the suppressing of all those Inordinate Passions . This I gather from the former part of the Text , I would not have you to be ignorant concerning them that are asleep ; as if he had said , Had you but right Apprehensions of what the Gospel assures you herein , you would not be thus sorrowful . To begin with the First , 1. That there is a certain Measure of Grief and Sorrow allowed to the Christian , at the Death of his Friend : This is clearly implyed in the Words , for the Apostle by telling them , that they should not sorrow as those that had no Hope , does at the same time intimate , there must be some Allowance made , that Christianity did not design to extirpate our Passions , but only to moderate and correct them , to keep them from those Excesses which would disparage our Reason , and put the Soul into an Unquiet State. 'T is true , there is no Command in the Gospel for this , because the Practice hereof has no Inherent Goodness in it , but argues rather the Debility and Weakness of Humane Nature ; however the Lawfulness and Expediency of such a Sorrow , cannot in the least be doubted , and this will appear , 1. From the Examples of many Pious and Devout Persons , who upon such Occasions have vented their Griefs , without ever having them changed upon them as Crimes or Indecencies : We find Jacob renting his Cloaths , putting Sackcloath upon his Loyns , mourning bitterly for his Son many days , whom he supposed to have been slain , and refusing to be comforted , Gen. 37. 34. We read again of Joseph and his Brethren , making such a Lamentation for their Father Jacob , that the Canaanites charged the Name of the Place , to be a perpetual Remembrance of their Sorrow , Gen. 50. 11. David , whose Thoughts seem'd mightily to be raised above the little Concernments of this Life , doth not look upon it as any Derogation to his Piety , to be the chies Mourner at the Death of Saul , and his Beloved Jonathan ; how Pathetical his Grief was , may be seen in that Funeral Song he composed for that purpose , in 2 Sam. 1st . Chap. Nay , he doth indulge his Passion so far , as to lament the Tragical End of his Rebellious Son Absalom , in a most unusual strain , O my son Absalom , my son , my son Absalom , would to God I had dyed for thee ; O Absalom my son , my son ; and yet we find him not reproved for it by God or his Prophet , 2 Sam. 18. 33. Nay higher yet , our Blessed Saviour , who never did any thing amiss , bears a part with the Jews in their mourning for Lazarus ; for when he saw Mary , and the rest of the Company , lamenting the Loss of her Brother , He Likewise groan'd in spirit , and was troubled ; but when he approaches nearer to the Grave , his Sorrows found a Vent , our Dear Lord is then said to have wept , John 11. 35. and whether he did this out of Affection to his Friend , or upon the account of the Jews Incredulity , or some other Consideration , as some are apt to think , we are sure the Standers by took it in the first Sense ; for in the Verse after , they say , Behold how he loved him ! What shall I say more ? God himself is said to be grieved and troubled at the Death of his Creatures , and is set forth by the Prophets , most passionately resenting the Loss of any of them , and when their Iniquities had forc'd him to destroy them , how pathetically doth he express the Conflicts he had within ; How shall I give thee up , Ephraim ? how shall I deliver thee , Israel ? my Heart is turned within me , my Resentings are kindled together , Hosea 11. 8. 2. As the Lawfulness of bewailing the Death of our Friends , is thus to be justified from Instances , so out of Complyance with our Natural Frailties , which must necessarily be allowed such Excursions ; for being Creatures , compounded of gross , earthy Bodies , as well as pure immaterial Souls , we shall unavoidably be sensible of Calamities , Afflictions , Losses , and what greater than those of a Real Friend ; so that Sorrow and Anguish will take hold of us , as long as we have Humane Passions and Affections to gratify ; for our strength is not the strength of stones , or our flesh of brass , as Job expostulates the Case . And as Humanity requires it , so Christianity does indulge it ; tho' that indeed tends much to the raising up our Thoughts to higher Objects , yet it doth not oblige us to a stupid Regardlessness of our Concerns here below , or intend wholly to divest us of our Passions , such a Temper befiting rather a sullen Stoick , than a tender-hearted Christian ; and therefore we are allowed not only to be sensible of , but to complain and weep for our Losses , tho' never to murmure or repine : Nay , Seneca himself , who was much of the Stoical Humour , could say , Nobis ignosci potest prolapsis ad lacrymas , si non nimiae decurrerint ; That Tears might be excused , if they did not flow down in too great abundance : And he tells us in the same Epistle , what his own Carriage was at the Death of his Dear Friend Annaeus Serenus : I , saith he , was of the Number of those whom Grief overcame : Nature , it seems , was there too strong for his Philosophy , tho' at other times none outbraves the Misfortunes of Life , or the Terrors of Death at a higher Rate , as if they had not the least Power to move his Wise Man. 3. Such Sorrows are the proper intimations of our Love to the deceased Person , they are the last Expressions of Kindness to our Friend , and therefore very allowable ; there being no wayes so proper of shewing our Value and Esteem for them . Hence it was a Custom among the Jews , and some part of the Gentile World , to set apart such a Portion of Time for these Mournful Exercises , in which 't was accounted dishonourable and inhumane , to set about other Concerns , and therefore sayes the wise Son of Sirach , Weep bitterly for the dead , and make great moan , and use lamentation , as he is worthy , lest thou be evil spoken of , Eccles . 38. 17. Solomon tells us , there is a Time to Mourn , and a Time to Weep , as well as for other Actions , and that every thing is beautiful in its season , therefore none so fit for this as the Loss of our Friends . When God forbad Ezekiel to Mourn for his dead Wife , and to omit those Expressions of Sorrow which were then in use , the People were presently amaz'd at this thing , and therefore came to him and said , Wilt thou not tell us what these things are to us that thou dost so ? Ezek. 24. 29. They concluded God had some further meaning by this unusual Behaviour of his Prophet , as it fell out afterwards , or else at such a time especially he would never have forbore to Cover his Lips , or Eat the Bread of Men. 4. Sometimes God intends the Death of Friends , as Tokens of his Displeasure , and therefore our Griefs are not only allowable , but highly requisite too ; for in all the Punishment which he inflicts , his Design is to make us sensible of the stroke , and to humble us under the weight of the Affliction ; if it doth not this , God misses of the End of his Correction , and by such a Security and Unconcernedness we do heighten his Displeasure : When therefore he takes away such as are our greatest Stay and Support , the Delight of our Eyes , the Joy of our Hearts , the Staff of our Age , or such who were Publick Blessings to the Neighbourhood where they were , skilful to advise , and ready to assist ; then sure the Almighty calls for Mourning and Lamentation , and expects we should take Notice of his Hand ; therefore the Prophet upbraids the Jews with their gross Stupidity , that the Righteous should perish , and no Man lay it to Heart ; none moved at it , none troubled for it , when it was design'd as a publick Calamity , Isa . 57. 1. Upon these Accounts it must be Confess'd that there is a certain Measure of Sorrow allowed the Christian , at the Death of his Friends ; Humanity requires it , and Religion does indulge it . 2. The next thing arising from the Words , is , that Excessive or Immoderate Sorrow , be the Loss in this kind never so heavy , is much unbecoming the Christian , and very unsuitable to that Belief which he professes ; This is expressed , I would not have you sorrow like those that have no hope ; i.e. like such who either deny the Immortality of the Soul , and scoff at the Resurrection of the Body , who thought the Grave made an everlasting separation between them and their Friends , and when the fatal stroke was once given , the Spirit vanished as the soft ayre , and there was not possibility of a return , or else doubted of a Future State : No wonder to see such indulge their Passions to the utmost ; but the Christian who has such great Assurances of a Future Being , betrays his Weakness , and disparages his Religion , if he suffer his Griefs to exceed the Bounds of Prudence and Moderation . — Now by this immoderate Sorrow I mean , that which is unreasonable , as to the Duration and Continuance , or to the measures and degrees thereof . 1. That which offends as to the Duration , is , when too great a share of our Time is laid out this way ; when like some fond Persons , we consume Years in those unprofitable Complaints , and refuse to be comforted , because our Friends are not . Some Time indeed must be allotted those tender Passions , Custom and Decency will exact some , and the Worth or Nearness of the Decased will require more ; but to spend our days in Trouble , and our years in Vanity , because that hath happened to thy Friend , which must e're long befall thy self , to whom 't was as natural to dye as to be born , is not only foolish in it self , but injurious to thy own Quiet , and displeasing to Heaven . Much more advis'd was the Method that David took , who when his sick Child dyed , arose from the Earth , washed and anointed himself , and changed his Apparel , upon this Consideration , Wherefore should I now afflict my self , can I bring him back again , I shall go to him , but he shall not return to me , 2 Sam. 12. 23. 2. As our Sorrows may be faulty as to their Continuance , so may they be as to the Measures and Degrees thereof , they may soon exceed the Bounds of a Christian Behaviour , and this is when they vent themselves in loud Outcries and Exclamations , in passionate Expressions , and oblique Reflections upon God's Administration of things , in publishing our Calamities to all that are near us , and tiring them with our Complaints : Or , when it is so outragious , as to drive us to foolish and indecent Carriages , as was the manner of the Heathens ; who us'd to make lamentable Howlings for their Dead , to besmear their Faces , to cut their own Flesh , and sometimes to slay their Beasts , or their Slaves , to accompany the Ghosts of their Deceased Friends . Or again , when we are so intent upon our Loss , as wholly to neglect our own Affairs , when in a sullen , discontented Mood , we regard neither our selves , nor any Concern of Life , and refuse to partake of any of those Mercies Providence has bless'd us with , because we are cross'd in this ; as if we could not testify our Affections , unless we did sacrifice our Health and Enjoyment , our Peace and Comfort , to the Memory of those who neither regarded what we did , nor received any advantage by these supererogatory Works of ours : And therefore , St. Jerom deservedly reproved the Religious Paula , because at the Death of any of her Children , the greatness of her Sorrow brought her even to the Brink of the Grave ; Take no heaviness to Heart , says the wise Jew , drive it away , and remember the last end ; forget it not , for there is no turning again ; thou shalt not do him good , but hurt thy self , Eccle. 38. 20 , 21. As if he had said , let the Contemplation of thy own Mortality make thee to spare thy self , you are shortly to submit to the same Fate , and therefore reserve some Pity for your self , and be not so Extravagant in the bemoaning of those , who are either Blessed , and so need it not , or past a Recovery , and so deserve it not . Some Losses , 't is confess'd , may make a deeper Impression than other , according to the Worth of the Person , the nearness of the Relation , or the need we had of his Assistance , in such Cases quicker and deeper Resentments may be allowed ; but be it as afflictive as we can imagine , it will not justifie the Christian to exceed the Bounds of Decency , he must not sorrow as those that have no hope : For , 1. Such Sorrows are useless and unprofitable , and therefore not fit Business for a Christian to be employed in long , who has Work of far greater Importance before him , such designs to bring about , that he can spare but little leisure for Trifles , or afford to consume his Time and Strength in that which is impertinent , unattainable . If my Friend was Good and Virtuous , he is already possess'd of a far greater measure of Happiness , than what this World could bestow , and there remains in a joyful Expectation of a fuller Bliss at the Restitution of his Body : And therefore , why such Outcries and Direful Complaints , for the Departure of that Soul which is now Triumphing , glad it hath got loose from a vain , troublesome , wicked World , and you grieve it was a Prisoner here no longer . If such Blessed Spirits did behold those Scenes of Sorrow , which are usually acted here below , they would pity our mistaken Zeal ; and be ready to bespeak their Mourners , as our Saviour did the Women which followed him to his Crucifixion , Weep not for me , but for your selves , and your Relations that survive ; we are happy , and have pass'd those Calamities which you that remain in the Body must still conflict with . If again , the Person we vent our Sighs and Complaints for , was vain and useless , liv'd Vicious and Ungodly , and dyed without giving any tolerable Hopes of a sincere Repentance ; he is gone to his place , neither our Tears nor our Pennances are of any Efficacy , for the remitting of his Punishment , or for bringing him back to live over another Life , to correct the Errours of the former ; it costs more to redeem their Souls , so that we must be forc'd to let that alone for ever : And indeed those that are such , are unworthy of our Sorrows , how Intimate or Dear soever they have been before ; they cannot much deserve our Pity , who did not deserve it at the Hands of our Merciful Father . Thus David is said to be comforted , within a while after the Death of his Son Amnon , though the circumstances thereof were lamentable enough , possibly upon the Consideration of his being so Lewd and Dissolute a Person , and therefore not deserving to be the Subject of any long continued Sorrow ; and we find , 't is put down among the Punishments of such , that The memory of the wicked shall rot ; so that in both respects , such inordinate Griefs are useless and insignificant . 2. They are likewise selfish , and therefore unbecoming a Christian , who is to be acted by higher Principles : Self-love is usually at the bottom of those excessive Sorrows , whatever pretences of Kindness we make to them ; for those violent Passions are seldom exercised , but when our own Interest is concern'd , and therefore such complain not so much that their Friend is gone , as that they are left , that they are deprived of his Society , and of those Comforts they received thereby ; Or , that they must now despair of those Helps and Assistances they expected from him ; and so 't is not properly their Friend's Absence , but their own Evils and Inconveniencies which they deplore ; for with such the Remembrance soonest goes off , when they are supplied with Comforts and Assistances elsewhere . If , I say , the Cause of such extream Passions were search'd into , they would usually be found to resolve into this at the last ; whereas true Christian Sorrow has less of Noise and Pomp in it , is more even and temperate , and arises from other Considerations . 3. Such immoderate Griefs very often proceed from a murmuring and discontented Spirit , which must never be allowed the Christian , be the Affliction never so severe ; they argue a Repining at the Dispensations of Providence : Hence it is , that those who give their Passions so much Liberty , seldom forbear venting themselves in unhandsome Reflections upon the Divine Providence : Or however , secretly tax it of Injustice or Partiality , in the managing of Affairs here below . 4. They do manifestly betray a great defect in our Faith , that we are not so fully convinc'd of the certainty of a future Being as we ought , that we give but too slight a Credit to what the Scripture has in such a case propos'd as the chief Support , and therefore we sorrow as those that have no hope ; for were we firmly perswaded of an Immortality afterwards , and the immediate Happiness of those that sleep in Jesus , with how calm and compos'd a Mind should we bear the Loss : It is for those to fill the Air with Shrieks and Lamentations , that used to give their Aeternum Vale to the Ashes of their Friends : But the Pious Christian , by the help of his Faith , can easily view Eternity on the other side the Grave ; for indeed , he alone partakes of those glorious Hopes , those great Assurances , which can render him truly Triumphant at such a time : This brings me to the last Proposition , viz. Thirdly , That a right Understanding , and due Consideration of what the Gospel offers in such cases , is the most effectual Method for suppressing all those inordinate Passions : This St. Paul intimates , by these Words , I would not have you ignorant , Brethren , concering those that are asleep ; as if he had said , Had you but clear Apprehensions of what the Christian Religion delivers , concerning the State of your deceased Friends , your Griefs would never be so excessive , you would never behave your selves in so indecent , so despairing a manner , as those poor Gentiles do with whom you converse , who have not as yet embraced the Doctrine of our Saviour ; for as they are without God , so they are without Hope in the World. And now what that great Catholicon or universal Remedy is , which the Gospel proposes as the chief Support , the Apostle delivers in the Verses after ; For if we believe that Jesus died , and rose again , even so them also which sleep in Jesus shall God bring with him : For the Lord himself shall descend from Heaven with a shout , with the Voice of the Arch-Angel , and with the Trump of God , and the dead in Christ shall rise first ; then we which are alive and remain , shall be caught up together with them in the Clouds , to meet the Lord in the Air , and so shall we ever be with the Lord. This is a brief Description of the Christian's Hope , the great Foundation upon which all his Comforts are built , and indeed nothing below this can vanquish the fears of Death , or scatter all those black and melancholly Thoughts that are apt to seize us , either at our own or our Friend 's approaching Fate . And now the certainty of this , is to be fetch'd only from the Gospel ; never had the World so full a Demonstration of these important Truths , 'till our Saviour came , and brought Life and Immortality to light . All besides , might be truly said to be without hope ; for though they might make some imperfect Guesses at a future State , by the Light of Reason , yet their Notions were so obscure , and their Opinions about if so various , that they could neither satisfie themselves nor others about a Matter of so great Concernment : But whatever they might think of the Soul , yet the Resurrection of the Body was a thing quite beyond their Reach and Comprehension , and indeed contrary to the Principles of their Philosophy ; the compleat Knowledge of this , was purely the Effect of the Gospel Manifestation , so that the utmost their Fancies could extend to , was but a partial imperfect Happiness , in respect of what the Christian is assur'd of . But alas ! the Generality went not so far , the common Cry with them was much like the Arguings of those Fools in the Book of Wisdom , Chap. 2. Our life is short and tedious , and in the death of man there is no remedy , neither was there any man known to have returned from the Grave , for we are born at all adventure , and we shall be hereafter as though we bad never been , for the breath in our nostrils is as smoak , and a little spark in the moving of our heart , which being extinguish'd , our body shall be turned into ashes , and our spirit shall vanish as the soft Air : Our time is a very shadow that passeth away , and after our End there is no returning , for it is fast sealed , so that no man cometh again . Thus it was with them , and truly it was little otherwise with their Grave and Learned Philosophers , though they made such great Flourishes , and some of them talk'd loftily about the Joys of the separate Soul , yet they were so extravagant in their Fancies , and some of them so inconsistent with themselves , when they had Occasion to discourse on this Subject , that we may easily imagine they were at a Loss , and not much satisfied themselves , in that which they taught the common People to believe : Insomuch , that Socrates , who was as great an Instance of Virtue and Learning , as the Gentile World could produce , yet towards the latter End of his Life , plainly confesses his Ignorance in this thing ; for when he came to plead his cause before his Judges , and largely discourses of the Happy State of good Men hereafter , at last frankly owns , that he could be content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dye over and over , was he but assured of the reality of what he had so often asserted ; and afterwards receiving his Sentence , concludes his Apology in this doubtful manner , I am now leaving the World , 't is your Lot to live , and mine to dye , but whether of us two shall fare the better ; i.e. ( whether there be any Existence on the other side the Grave ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is unknown to all but God alone ; so little Confidence had that great Man even at such a time , when he should have been constant to his former Reasonings , and magnified his own Philosophy . Hence we may safely affirm of a great part of them , what the Author of the Book of Wisdom says , that As for the Mysteries of God , they know them not , neither hoped they for the wages of Righteousness , nor discern'd a Reward for blameless Souls . And now being thus wavering in their Minds , and unfix'd as to their Resolutions about an Immortality , what was there left to fortifie them against the fears of Dying ? Nature is apt to startle at the thoughts of a Dissolution , even then when it is assured it serves but as a Passage to that Life which shall never end ; but when it looks upon it as the utmost Period of their Being , as that which crumbles them into Dust , without any possibility of a return , what Reflections can be more dismal or amazing : And therefore , to prepare themselves the better for the fatal stroak , they invented many pretty Apothegms and Paradoxes , furnished themselves with some Common Topicks or Witty Sayings , that so they might have some Relief against their own or their Friends Departure : But alas ! they are all of them but poor Receipts , in respect of that Sovereign Antidote which the Gospel prescribes . To instance in some of their choicest ; Sometimes they would say , that Death was the unavoidable Fate of all Mankind , that there was no resisting the Power of it , they saw that wise Men dyed as well as Fools , and therefore it was their Prudence not to be concern'd at that which no ways could be avoided . Again , It was a common Calamity , we every day meet with Remembrances of Mortality , and should such thoughts discompose us , our Life would be a continual Vexation . Sometimes they would use this little Sophistry , That Death cannot hurt us , because when that is we are not , and when we are that is absent , so is a thing that does not at all belong to us , and if perhaps there be any pain at the last Separation of the Soul from the Body , yet afterwards we shall not grieve at what we had endur'd a little before . This was the great Retreat Epicurus and his Followers betook themselves to . Sometimes they would argue after this Rate , That we are dead already as to so much of our Life which is past and gone , for so much as we live , so much we dye , being dead to the day past , and that which we usually call Death is but our last Death , and therefore as we did not fear our former Death , why should we that which is to come . Another little Hold they had was , That they were admitted into Life upon this Condition , that they should give place to others as the former Generation did to them , and therefore a piece of Injustice to be unwilling to go off the Stage when their Work was done . Others would Comfort themselves after this manner , That Death was a desirable thing , seeing there were so many Troubles and Disasters that did attend us , for it was no more than Solutio omnium Dolorum , The easying and disburthening us of all our Cares and Fears , the letting us loose from an Infirm Body and a Tormenting World , and laying us up in that quiet , secure state , wherein we were before we had a Being . This is Seneca's last Refuge : For tho' he sometimes seems to intimate a Belief of a Future State , yet he is quickly off again , very inconstant as to his Resolutions in that Point , and makes use of this as the chief Prescription to allay our Fears and Moderate our Griefs . Some in the last place soar'd higher , and would solace themselves with the Thoughts , of the Soul 's enjoying by Death a true Freedom and Liberty , of its being received into pleasant delightful Mansions , and there partaking for a vast Tract of Time of such Enjoyments as were more suitable to its Nature : This was the Opinion of the Platonists , but their Fancies in this kind were so Extravagant , their Notions generally so Obscure , and their Discourses so Romantick , that it may very well be question'd , whether they had those great Transports when they were about to exchange this Prison of the Body , for those Airy Vehicles they so much talk'd of . Nay , such as profess'd most to own the Incorruptible Nature of the Soul , and stedfastly to believe a Future State , yet supposed such various Transmigrations and Shiftings of the Soul from one Body to another , as must needs be an abatement of its Happiness ; because by such alterations , it should soon lose all Knowledge both of its Friends and it self too . These were the cheif Prescriptions the Moralists made use of , but alas how slight and feeble are they in respect of that Lively Hope the Christian is possess'd of ; with what Courage and Constancy such Notions might inspire them I know not , but certainly where Persons find themselves made for higher Objects than what this World presents , and have a Consciousness of their own Eternity , nothing can effectually compose the tumultuary Rovings of that Mind , but the Assurances of an Immortality , and of such an Immortality only which the Christian hopes for : Without this all the Notions of the Phylosophers and Sentences of the Moralists signifie little , Death can never be vanquish'd by such weak Charms , but would be still too hard for their Principles , too strong for their Resolutions ; they must Sorrow even as those that have no Hope : So that the best of them pass'd off the Stage rather in an obstinate , vain-glorious Humour , than in any true Satisfaction or Triumph . But now the Christian has a far better Provision made him ; for besides the Helps and Considerations he has in common with the Phylosophers , which he may serve himself of when he pleases ; his Religion offers him such Supports as are sufficient to repress all inordinate Passions , and compose our Minds into a steady Frame . It assures us of the reality of a Divine Providence in the Managery of things here below , that whatever Affliction , Loss or Calamity befalls us , was so Ordered by an over-ruling Providence : This was a Truth which the Gentile World either absolutely denyed , or however was not so well satisfied in as to make any true Use of their Adversities , or to be Patient under them . — But now we know , that Affliction springs not out of the dust , nor trouble out of the ground , that nothing falls upon us without the Knowledge and Permission of our Heavenly Father , who still designs our Welfare by all the severe Methods and Dispensations he exercises towards us , and therefore the Thoughts of this must needs render us more Calm and Sedate at such times , than those who can spy out nothing of Divine Wisdom and Goodness , but look upon all their Crosses as the Effects either of an ill Chance , or an inevitable Fate . But more especially doth it relieve our . Thoughts , by giving us so great an Assurance of a happy State hereafter , that not only the Soul , but the Body too , shall live for ever , that the whole Man shall be perfectly and entirely raised , and Death at last be swallowed up in Victory ; therefore those that were Dead , are said in my Text only to be asleep ; and if we sleep we shall do well , as the Disciples said of Lazarus : It is only a resting for a while in our Dormitories , but we shall as certainly awake in the Morning as ever we lay down — And this we are ascertain'd of : First , By many full and clear Testimonies in the Scripture , of whose Divine Authority we have so many undoubted Proofs : Here we are plainly told , that the Hour is coming , in which all that are in the Graves shall bear , and shall come forth , they that have done good unto the Resurrection of life : Hear it is said , that when our earthly house of this tabernacle shall be dissolved , we have a building of God , an house not made with hands , eternal in the Heavens : Here 't is promised , that this Corruptible must put on Incorruption , and this Mortal must put on Immortality : Nay , here in the Context we have a more particular Description of the Manner thereof , and in what Order it shall be . Secondly , But more especially are we secur'd hereof by the Resurrection of our Blessed Saviour ; therefore St. Paul makes use of this Argument , to excite in us these Hopes , as in the Verse after my Text ; For if we believe that Jesus dyed , and rose again , even so them also which sleep in Jesus will God bring with him : As if he had said , If once your Faith will carry you so far , as to believe your Lord's Resurrection , you need never doubt your own , this being a Matter of Fact , surpasses all the Arguments that could be drawn from any other Topick whatsoever : For our Saviour dying in a Humane Capacity , and being raised again , does clearly evince , that we who are of the same Nature , are capable of a like Restauration . This indeed is a sensible Experiment of the possibity of a Resurrection ; but now that which was thus shewn to be possible , is made also certain to us , from the Relation that is between Christ and us , as he is the Head , and we are his Members , and so shall be made Partakers of the like Condition with him . So our Apostle elsewhere , 2 Cor. 4. 14. Knowing this , that he who raised up the Lord Jesus , shall raise us up also by Jesus ; of which we have have an Earnest by the Spirit he hath given us . So our Apostle again , Rom. 8. 11. If the spirit of him that raised up Jesus from the dead dwell in you , he that raised up Christ from the dead shall also quicken your mortal bodies , by the spirit that dwelleth in you : So that by this Triumphant Action chiefly it is , that our Lord has brought Life and Immortality to light , brought those Mysteries to a full View , which before lay hid under Types and Figures , or were only faintly apprehended by Natural Reason . And to give us a further Assurance of the thing . He manifested his Power before ; for at his Death the Graves were opened , and many bodies of Saints which slept arose , and came out of their Graves after his Resurrection , and appear'd to many ; intimating by that Release of some few Prisoners made then , what a general Goal-delivery there should be when he comes at last in his Glory . And now upon a Review of all this , shall the Christian sorrow like those that have no Hope ? Shall he not be able to part with a Pious Friend or Relation , but must he lament him as if lost for ever ? How easily rather , may he at such a time triumph over Death , and cry out , Where is thy Sting ? O Grave , where is thy Victory ? Where are all your Trophies ? the Body indeed you have seized on , but that is only a Sacred Depositum , committed to your Trust for a time , you must make a faithful Restitution of it e're long ; the Victory truly is ours , and God hath given it us through our Lord Jesus Christ : By the help of this single Consideration , how often hath Death been triumph'd over by the Primitive Christians , who have been so transported with the thoughts hereof , that they have been eager to quit this dull Mortality before they were call'd , and to press upon those Eternal Mansions , before they had compleated their Probation-ship here below ; and yet we have the same Arguments for the truth hereof as they , and may have as strong Evidences for our Title . However , if our Faith cannot inspirit our Resolutions so high , yet sure it will be sufficient to moderate our Grief , to restrain the Inordinacy of our Passions for our deceased Friends , especially when they are such as sleep in Jesus , such who are not so much departed from us as gone before us , have the Priviledge to go a little the sooner to take Possession of that Glorious Inheritance , where they joyfully expect the Consummating of their Bliss , as well in the Redemption of their Bodies , as in the being restored to those Pious Friends they parted with here . That this is the Condition of every true Christian that is fallen asleep , our Religion will not suffer us to be ignorant of : And that it is now the happy state of this Reverend Person , whose Obsequies we at this time come to Celebrate , our Charity easily teaches us to believe , and therefore we are not to Sorrow as those that have no Hope . Tho' indeed , if at any time our Passions might be allowed to exceed the common Bounds , now it is that Humane Frailty might expect to be Indulg'd ; when one ( who perhaps according to the Compass of the Orb in which he moved , was as useful to the Community as any besides ) has bid adieu to the World , when it stood in great need of such Exemplary Piety and Conduct . But when again we Consider , He was one of those of whom we have the greatest Hopes , Christian Prudence is so to regulate our Deportment , as that our Sorrow do neither betray the Weakness of our Faith , nor imply too great a Fondness for our selves . He was trained up in Religion under the early Instructions of Careful Parents , and of a Father equally Learned as Pious , the late Lord Bishop of Norwich : Had the farther Help of an Academical Life in one of the chiefest Colledges of the University , from whence he was removed to this Place , where he was near forty Years a Faithful Pastor , that taught out of the Pulpit as well as in it , and whose Conversation was a Comment upon his Doctrine . The constant Tenour of his Actions evidently shew'd , that Piety and a due Fear of Almighty God was fix'd at the bottom ; that he had right Notions of Religion , and an awful Sense of his Duty : In the Management of which , he avoided all those little Arts and Designs , which many often practice to obtain the Vogue and Applause of others ; for I could never perceive in him any intemperate Zeal , or studious affectation of Preciseness and Singularity , no Pretensions to a higher strain of Purity than others ; but Goodness in its own Native Dress , every thing acted without Pomp or Noise , ( choosing rather to be a Christian in earnest , than striving only to seem so ) as being no doubt sufficiently satisfied with the Approbation of that Judge which sees in secret , and the Testimony of that one Evidence which is above a thousand Witnesses . He had all along that great Probity and Uprightness , and withall such a sweetness of Temper , as procur'd the Esteem and Love of most that knew him , and his Conversation he so prudently temper'd , as render'd it agreeable to all that deserv'd it ; for he knew how to be Chearful without being vain and light , and how to be Serious , and not sullen or morose . His great Meekness and Condescention added no small Lustre to his other Accomplishments , for here appear'd not the least Leaven of Pride to soure his Conversation , no haughty , disdainful Looks towards Inferiours , no fond affectation of Distance , or Difficulty of Access , but all along comporting himself with that unstrain'd Humility , as evidently declar'd him to be a true Minister of his , who own'd himself to be a Servant to all . How faithfully he descharged the several Relations he stood in , either as a Husband , a Parent , or a Friend , is so evident to all that had an Intimacy with him , that I need only say , scarce greater Instances of Love , Tenderness and Sincerity are now to be found . 'T is confess'd , that neither his Temper nor his Judgment , carried him up to the Heighths and Violences of some Men , but yet he well understood the Design of Religion , and the Interest of our Church , and proved I dare say more serviceable to both , than many that pretended stronger Zeal , or made a louder Noise : He very well knew , a due Regard should be had to the Passions , Prepossessions and Infirmities of Humane Nature , the Consideration whereof would still incline every-good Man to use such gentle Methods , as are most proper to accomodate lighter Differences , and advance the main Ends of the Gospel . All Persons are naturally conceited of their own Notions , ( especially such as respect Religion ) and nothing so soon overcomes those Prejudices , and unbinds the Charm , as a Candid Representation of their Mistakes ; whereas a furious Opposition 〈◊〉 , creates either a greater Fondness for , or Obstinacy in them ; or e●se only makes such Converts , as at the first Opportunity will turn our Enemies , and study Revenges for their past Restraints . However , if it was for nothing else but the Fallibility of Humane Judgment , and the Mutability of Humane Affairs , a due Exercise of Moderation would not be absurd or inconvenient , but when it seems to bear so near a Resemblance to that Wisdom that descends from above , which is not only pure , but peaceable , gentle , and easie to be entreated , we have no reason to be asham'd to own the thing , or afraid to defend those that lov'd it . But whatever might be the Opinions of Others , I make no Question but You that were under his Ministerial Charge , to whom he was so long and so well known , cannot but have a great Value and Esteem for his Memory , and therefore his Example and his Doctrine ought to be still of force with You ; for though he be dead , yet to you he still speaks : The Unblameableness of his Life , and the soundness of his Discourses , will but aggravate your Guilt , if you disobey the one , and forget the other . Endeavour then so to be followers of him as he was of Christ , that when you are to pass into the other World , you need not be afraid of meeting with him , nor he asham'd to own You ; but there Congratulating each other's safe Arrival , You may increase the Triumph of your Faithful Conductor , and procure for him that Aureola , or additional Glory , that belongs to those who turn many to Righteousness — For indeed what is our Hope , or Joy , or Crown of Rejoycing ? are not even ye in the Presence of our Lord Jesus Christ at his coming ? His Death-Bed I may say was Easie to him , though his Pains were very acute and tormenting ; for his Mind was quiet and sedate , and that enabled him to bear his Afflictions with a wonderful Patience and Resignation : There was nothing ( as he profess'd to me ) that discomposed his Spirit , or made him fearful of Dying . And indeed , this was but the Consequence of his past Actions ; for he that 〈◊〉 so long 〈…〉 that is right , according to the 〈◊〉 Observation , will find peace at the last . He had of late so often encountred with the Harbingers of Death , that he could not be much surprized at the approach of it , and his Conscience was too clear to be fear'd at any thing beyond it . Seeing then we are not ignorant of this Person who is now asleep , we ought not , even such as were most nearly related to him , or had an Interest in his Friendship , sorrow like those that have no Hope , but Commit him to the Earth , in sure and certain Hope of his Resurrection to Eternal Laife and endeavour to imitate that Justice , Humility , Charity and Patience , and other Christian Virtues that were remarkable in him ; that when we come to put off Mortality , we may meet with that Rev●●●d of Well-doing , which we have so good Grounds to believe our Deceased Brother hath to his unspeakable Joy already received . FINIS . Notes, typically marginal, from the original text Notes for div A42701-e290 Zanch. & Ham. Epi. 63. Inter exempla eorum fui quos dolor vicit . Apol. Socrat . apud Plat. Gas . synt . Eth. cap. 21. Conso . ad Marciam , Sect. 19. Joh. 11. 12. John 5. 28. 2 Cor. 5. 1. 1 Cor. 15. 53. Mat. 27. 52. 
A43127	----	A sermon preached in the parish church of St. Giles in the Fields at the funeral of Bernard Connor, M.D., who departed this life, Oct. 30, 1698 : with a short account of his life and death / by William Hayley ... Hayley, William, 1657-1715. 1699 Approx. 51 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A43127 Wing H1214 ESTC R412 12012515 ocm 12012515 52450 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43127) Transcribed from: (Early English Books Online ; image set 52450) Images scanned from microfilm: (Early English books, 1641-1700 ; 565:7) A sermon preached in the parish church of St. Giles in the Fields at the funeral of Bernard Connor, M.D., who departed this life, Oct. 30, 1698 : with a short account of his life and death / by William Hayley ... Hayley, William, 1657-1715. 36 p. Printed for Jacob Tonson ..., London : 1699. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Connor, Bernard, 1666?-1698. Bible. -- O.T. -- Psalms XC, 10 -- Sermons. Sermons, English -- 17th century. Funeral sermons. 2003-02 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Olivia Bottum Sampled and proofread 2003-04 Olivia Bottum Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A SERMON Preached in the Parish Church of St. Giles in the Fields . At the FUNERAL of Bernard Connor , M. D. Who departed this Life , Oct. 30. 1698. With a Short Account of his Life and Death . By William Hayley , D. D. Rector of the said Church , and Chaplain in Ordinary to His Majesty . LONDON , Printed for Iacob Tonson , at the Iudges-Head , near the Inner-Temple Gate in Fleetstreet ; and at Grays-Inn Gate in Grays-Inn Lane , 1699. A SERMON Preached at the Funeral of Doctor Connor . PSALM XC . 12. So teach us to number our days that we may apply our hearts unto wisdom . THere is nothing more apparent to the capacity of all men than the uncertainty of life , and nothing of which mankind is more universally perswaded than the necessity of Death ; these are truths so self-evident , that there needs no labour to demonstrate them , the fate of past Genenerations has given us palpable arguments to imprint them upon our minds , and the present , and every such like occasion of meeting , are so many fresh renewals of the impression ; so that as to the Doctrinal part all men seem to be 〈◊〉 wise , and the most ignorant does not want an instructor to tell him that he must Die , and that every day of his Life brings him one Step nearer to the Grave . And yet though men are thus universally wise in the Theory , we find them almost as universally unwise in the more necessary point , that of practice . Men know they must Die , they daily discourse and complain of it , nay in their temporal concerns their covenants , projects and securities , they consider and provide for it , and yet they are so blind that they seldom apply it to their great , their eternal concerns , or draw from it those plain and easy conclusions , which it naturally furnishes to perswade to a circumspect and religious manner of living . Some look upon it as a great truth indeed , but so plain as not to need the being reflected on , and therefore neglect it as hardly worth their notice , or at least think the consideration of it may be assumed at their leisure . Some again know it is too true , and they are afraid of it ; they see 't is pointed and must prick their consciences , if they suffer themselves to dwell upon it , and therefore put away the evil day far from them , remove the thought of it from their minds , as they wish they could do the thing from their persons , and say in their hearts to such suggestions , as the Demoniacks did to our Saviour , that they should not come to torment them before the time . And others use the important truth yet worse if possible , and endeavour to distort it to patronize folly and levity ; they conclude since life is short 't is best enjoy its delights as fast as they can , and live apace because they must shortly depart ; and so advance for their common Motto , Let us eat and drink for to morrow we die . Thus the great and useful lesson of the brevity of life , which Nature teaches , and the word of God inculcates , misses of its true end , which is the reformation of our manners ; is overlook'd by the negligent , dreaded by the voluptuous , and perverted and abused by the daring and prophane . The Sacred Author therefore of this Psalm , who is supposed to have been Moses the favorite of God , makes it his petition , that he might be directed by the aid of Heaven in the application of this piece of knowledge ; and since the world was generally so unfortunate , as not to make a due use of it , that God would graciously please to teach him and his people the way to profit by it . He knew very well that our days pass on insensibly , and that we bring our years to an end as it were a tale that is told ; that the days of our years are threescore years and ten , that if they exceed , 't is but to bring an accession of labour and sorrow ; and that their date is made much shorter by our own ill conduct , and the just punishment that it deserves ; that the divine anger frequently cuts the thread of a dissolute life , and the divine providence sometimes straitens the bounds of a pious one , and therefore that all are concerned to reflect seriously on their frail and uncertain state , and to make that consideration a motive to a wise and a watchful conduct ; and since all wisdom comes from above , and 't is God himself that must direct our goings in his paths , or else our foot-steps will slip , he makes this his supplication , and thereby directs us to do the same , that God the Author of all that is good in us , or useful for us , would so teach us to number our days , that we may apply our hearts unto wisdom . Wisdom is in the sense of my text , the prudent administration of our life , the disposal of our ways agreeably to reason and religion , the careful preservation of our innocence in this world , and the securing our happiness in a future one ; these being the great ends of Man , and consequently the obtaining of them being the main of our hopes , and the due prosecution of them the most exalted wisdom . And the applying our hearts to this wisdom , is the making it the ultimate design of all our thoughts and actions , the fixing our minds upon it , the entertaining it with such serious meditation as the dignity of the subject requires , the keeping it still in our view , and not letting it either escape by inadvertency , or grow remiss by its becoming familiar , but the persisting in a constant , uniform contrivance and endeavour , to order the little time we have so wisely , as to secure our eternity by it , and so work out our own salvation with fear and trembling . This is to be the great important result of the numbring our days , or the reflecting seriously on the shortness and uncertainty of human life ; this is the excellent lesson that we are to learn by the present , and by all other like occasions of assembling , which were piously designed , not for vain useless ostentation , but for our real instruction and improvement ; and were not so much intended for ceremony to the dead , as for advantage to the living ; this being an opportunity when our hearts are supposed to be more mollified , and more capable of serious impressions , when our tears should soften and prepare the soyl for the reception of God's word , and further its fruitfulness ; when our senses being fill'd with the demonstration of the vanity of this world , we should sensibly rellish the joys of another . And O! that it would please God so to bless what I am now about to deliver , that it might effectually engage us all , not to a faint reflection on mortality , which passes away with the pomp of the funeral , but to such an habitual remembrance of it , as might work its natural effect , the applying of our hearts to true wisdom ; to unfeigned holiness and the fear of God. This would be an effect truly answering the charity of our deceased Brother , who being now ( as we hope in God ) united to the society of the Saints in glory , would with them more rejoyce at the conversion of a sinner , than at panegyricks on himself ; and be more pleased at the improvement of others vertues , than at the recital of his own . Now in order to this end , I shall in my discourse upon these words observe this following method . I. I shall shew that the numbring our days furnishes us with excellent motives to a pious and holy life . II. That the applying of them to this end is the highest piece of wisdom . III. I shall enquire how it comes to pass that they have generally so little influence on the minds of men , as not to engage them seriously to a constant and habitual piety . IV. I shall conclude with an earnest exhortation , to make that due application of our hearts to wisdom which the text directs us to pray for , and the present occasion does so movingly recommend to us . I. That the numbring our days furnishes us with excellent motives to a pious and holy life . The numbring our days is the serious consideration of the brevity and uncertainty of life , and the fatal necessity of a dissolution ; that we must die , that it will not be long before we do , that the time is not at our own disposal , no not in our knowledge , that the method of our ending our days is as uncertain as the time , but that whenever or however it happens , it opens a passage into an eternity of joy or misery . Such reflections as these make up the work of numbring our days , and at first apprehension they must strike the mind with attention and concern ; but they are too many to be considered all together , and too fruitful of arguments to have them all at one glance deduced and attended to . I shall therefore distinctly treat of some at least of the principal of them , and shew the motives they afford to piety and a holy life . 1. The numbring our days implies that we must die , and that a period must be put to them ; whatever can be numbered must end , 't is only infinity that is always durable . The life of man is indeed properly eternal , and his mortal life is but the prologue of it , we were made principally for another world , and this present one is but the journey that leads to it . Let it be therefore never so durable we must at last come to our long home , and its length will then be nothing , when eternity is put in the balance with it , how pleasant soever the objects of our senses may be , however our affections may doat upon them , and make us say within our selves , as Peter did to our Saviour on the mount , It is good for us to be here . Yet the eternal Laws of mortality oppose their bent , and cry aloud to us that we have here no abiding city . Our bodies are tabernacles that cannot last long , and nature it self by degrees moulders these our houses of clay , to make way for death , and that lands us upon immortality . The consideration of this is sufficient to teach us that the business of this world is not to be our greatest care ; that what is needful for our temporary support is not of so great importance , as what makes a provision for an endless life ; what if every thing here does not fall according to our wishes ? or what if it does ? what if the world frown upon us , and we meet with disappointments in our designs , necessity in our fortune and pains and diseases in our bodies ? what if all these join together to make our journey uneasy ? if we are sure in the end to find a lasting comfort , to have all our tears wiped off , and an admittance given us into the joy of our Lord ? and what if Fortune smile upon us here for a moment ? what if we are feared or envy'd , caressed or loved by those about us ? what if we have health of body , plentiful estates and fair reputations ? if in the mean time our hopes reach no farther , and death is to put an end both to our grandeur and our expectation ? would not any man that reflects seriously on this be apt to say to himself , shall I spend my thoughts or contrivance for that which profiteth nothing ? or for so short a time ? shall I loose my rest and my peace , to be rich or great in the sight of my neighbours , when I am poor and miserable in the sight of my God , destitute of the riches of his grace , and the Spiritual treasure of good works ? shall I gratify my own follies and vices , and in the hurry of them fancy I live for a moment , and so be carried away blindly into everlasting Death ? O stupidity and madness ! that can please it self with the gaiety of a mortal state , and in the mean time not make provision for immortality ! 't is enough that this world passeth away , to make us not value it ; and that our home is in another , to perswade us to think of , and provide for it . 2. Another reflexion that the numbring of our days will afford us , is , that life is at best but short , and of no considerable duration ; if we reckon it from our birth to the period of a good old age , 't is no vast circuit ; when Iacob had lived near twice the common age of man , and the days of his pilgrimage were 130 years , he told Pharaoh that the days of the years of his life were but few as well as evil . 'T is the usual complaint of those that spend their time in enquiries after Sciences , in the search of Nature , or the improvement of Arts , that knowledge is of a vast extent , and life is but short to work it out ; but if we measure the greatness of the work that most concerns us , the subduing our corruptions , the improving our graces , and the study and practice of our Duty , this short time will appear yet more inconsiderable , the days fly swiftly , and the night hastily approaches wherein no man can work . I do not now mention , that a great part of this life is spent before we come to any maturity of thought , that another great portion is given to necessary employments and diversions , and a third glides away insensibly in the silence of thoughtless Sleep ; for the present let us suppose that all of it were in our hands to husband and employ to our spiritual advantage , and that we were sure it should not be suddenly snatcht from us , yet alas ! it is easily measured , we see how short it seems to ourselves , when we look back upon what is past of it , and if we do but compare it with eternity , it quite disappears and vanishes into nothing . Let us see then what use wisdom would make of such a consideration as this ; would it pass this little time it has given it to no purpose ? or to wicked ones ? would it study methods and contrivances to waste and mispend it ? would it neglect its work or add to it ? would it carelessly let slip the opportunities of repentance and amendment , or render them yet more difficult by affected and habitual impieties ? these methods are directly opposite to a perswasion of the brevity of life ; such a thought would be productive of diligence and watchfulness , and would make us vigilant in catching at and improving every opportunity that Providence is pleased to afford us of making our calling and election sure ; we should account it unexcusable folly to waste our pretious time in the serving of our lusts , in the jollities of extravagance , or the Supinity of sloth and idleness ; we should then conclude that we ought at least to employ our time well , if we could not prolong it , that we should make some progress in our spiritual race , press on daily nearer and nearer to perfection , and be therefore more active , because we find we have not long to run ; but above all we should dread the going backward in our course by vice and licentiousness , and the fettering our selves in the sinful pleasures of the world , and loading our minds with the clogs of wicked affections and vicious desires . Whoever is truly sensible that his hours are few , will not dare to be prodigal of them , and he that wisely considers that his work is great , and that it must be done , will tremble at the thoughts of idly neglecting it , remissly engaging in it , or foolishly swelling its bulk or obstructing its progress . 3. The numbring our days will convince us , that this short life is yet shorter to us ; that its period is uncertain and unknown ; and what must necessarily end quickly by the common laws of nature , is frequently by our own follies , by chance and accident , and by an over-ruling providence suddenly broke off and concluded , or which is equal to us , render'd useless to our main design , the preparing for another life . We may perhaps arrive to the age of man which the Psalmist assigns , that of threescore years and ten ; we may possibly , by a gentle hand of God be called from the hurry of business , the vanities of the world , and the temptations of pleasures , and have leisure , upon a bed of retirement , without acute or discomposing sickness , to think and prepare for Heaven , and make our peace with God ; these advantages 't is possible the divine clemency may afford some of us ; but we are to reflect that these are extraordinary advantages , that God does not generally vouchsafe to men , but is pleased to indulge only to some few as particular expressions of his Paternal love . The present occasion of our meeting must divert us from such expectations , and if we turn our thoughts upon the usual methods of mens departure , we see that the most are taken off , when they least think of it ; some suddainly without time to reflect , some by acute diseases that disturb the mind , and take away either its sense , or the calm which is necessary for divine thoughts ; and in some the vigor of the understanding wears away with the strength of the body , and dotage takes up that time which they had destin'd for the work of their Conversion ; thus we see we are not rationally to expect that our years should grow to their possible extent , or that they should be useful to us if they did ; and therefore we should constantly be apprehensive of what may always happen , and be still prepared for what may every day arrive . This reflection then must necessarily awaken us from the lethargy of security ; and shew us the fatal imprudence of putting the evil day far from us . Have I not begun my preparation for death till this day , and yet for ought I know this may be the very last day of my life ? I may perhaps this hour be called to give up my accompts , and wretched man than I am ! I have scarce yet had it in my thoughts , that I have an accompt to make ! must not such a consideration as this terrify the sinner , discover the egregious folly of a wicked life , the necessity of repentance , and that a speedy one ? is it possible that a man could take any pleasure in the most delightful of all his sensual enjoyments , if he reflected that in that very moment he were to expect death as the reward of it ? this he knows he deserves , and he does not know but he may feel ; and therefore he can never be easy or satisfied , while he remembers it , till he has made his peace with that God , in whose hands are his life and death . Nothing sure can be a more rational inducement to draw off our dependance on the world , than to think we do not know how soon we may quit it , nor is there a more natural consequence of the uncertainty of death , than the absolute necessity of a present and certain preparation . 4. The last suggestion I shall offer from the numbring our days , which carries with it one of the strongest motives to a true use of life ; is , that the same moment that terminates our days , puts an end likewise to all opportunities of conversion or reconciliation to God. As the tree falls so it lies , and as the grave receives us , so will it deliver us to judgment . Behold now is the accepted time , behold now is the day of salvation , but in death no man can remember God or make his peace with him in the pit . Were there a middle state , where we might have a double prospect , backward on the vanities and follies of the world , and forward on the two portions of endless bliss or torment , and might we be there admitted to sue out our pardon , and to make attonement for the errors of our life , it would possibly not be reckon'd folly , to defer our preparations for another world , till we had done with this ; but Sacred writ assures us , that there is no such middle state or opportunity of reconcilement , but that as certainly as 't is appointed for all men once to die , so certainly after death succeedeth the judgment : and we shall not be judged according to any future thoughts we may have hereafter , but every man shall receive according to what he has done in the flesh whether it be good or evil . Is there then no thought , or labour in , or beyond the grave ? is there nothing that can avail us towards joy in the world to come , but our passing of our days on earth in a conscientious discharge of our duty ? and can we live here , as if we had nothing to do , or nothing but what we might defer till a future state ? is this life our only stage of probation and tryal , and must the other receive us as we are qualified when we go out of it ; and can we think we are not concerned how we behave our selves here , or deliver our selves up to our Iudge ? if when we depart hence spotted and polluted with unrepented sins , there is no fountain left to purge our pollutions , but a devouring fire only to punish them , sure we cannot be so stupid as not to wash away speedily our habitual vices , in repentant tears and a bitter humiliation , and labour mightily in this our day , for the things that belong to our peace , before they are hid from our eyes . And if those only are addmitted into the company of the lamb , who are sanctified by his blood , and cloathed with innocence , will not common sense tell us , that we ought to lay hold on the merits of his blood and passion , by a zealous performance of the duties of that covenant which was sealed by it , and by a careful preservation of our integrity , and an affectionate doing of his Will while we are in the flesh , make our selves meet to be received into his glory , cleanse our selves from all filthiness both of flesh and Spirit , and perfect holiness in the fear of God ? that when we come to die , we may do it with joy , and embrace our dissolution , as that which will crown the pious life on earth , with an immortal one in Heaven . These are the genuine applications of some of the most considerable reflections , that arise from the numbring our days , whereby it appears , that this lesson furnishes us with excellent motives to a holy life , I come now to shew II. That the applying of them to this end is the highest piece of wisdom . And that , whether wisdom be taken for judging aright , or for the doing what is most for our interest and advantage . 1. If wisdom be taken for judging aright , or deducing just consequences from evident truths , what can be more evident than the wisdom of these conclusions ? if we must quit this world , and then enter upon an eternity of joy or misery , is it not rational to take care how we steer our present course , that we do not make a fatal mistake at last ? if the time we have to stay be but short , is it not just and fit that we be cautious of loosing and misapplying it ? if its duration be uncertain , and futurity be out of our knowledge , does it not highly become an understanding creature , to be prepared for what may happen ? and if this opportunity being once lost , there be no other to retrieve our hopes , does not common reason urge us immediately to embrace and employ it ? and do we not all act thus in those affairs that relate to our temporal concerns ? and how then should it not be prudence to judge alike with reference to our eternal ones ? the contrary judgments which Libertinism raises , how unconclusive and absurd are they ! life must end , therefore 't is no matter how we spend it ; 't is short , therefore 't is not worth our improving ; 't is uncertain , and therefore 't is in vain to design any thing in it ; and 't is our only opportunity , and therefore — what ? that we must neglect , pervert and abuse it ! O senseless folly , and unmanly stupidity ! we pretend in vain to reason , if we can judge no better ; we have no pretence to understanding , no not so much as to that of the beasts that perish . 2. But then if we take wisdom for the doing of that which is most for our interest and advantage , one should think there were no need of proof to evince , that to spend our life in goodness and piety , is the most useful deduction we can make from the vanity and brevity of it ; for what do we loose by it ? or what do we gain by the contrary ? if there be certainly a future judgment , an eternity of bliss , and a lake of everlasting fire , we are then sure nothing but piety can bear the one , can be admitted into the other , or delivered from the last . And I would ask a prophane and impenitent person , how he thinks he can bear the pomp of the last tribunal ? what thoughts would be raised in him from the sight of a distant Heaven , and what sense he would have of the torments of a present Hell ? if these things must be , sure reason as well as religion must make the Apostles reflection , what manner of persons ought we to be in all holy conversation and godliness ? But what if these things were only probabilities and conjectures ? what if we were not fully assured that there were to be a future state , but only apprehended and dreaded it ? a pious life would still be the most advantageous conclusion we could deduce from this ; for what do we loose by it ? nothing but some of the deceitful pleasures of sense , which alwasy fall short of our hopes , end in dissatisfaction , and never fully gratify : and yet we gain in exchange the delights of vertue , which are deep , real and lasting . And what great pleasure is it that we have from vice ? is it enough to make amends for the fears and dread we have , least the checks of our conscience , and the voice of reason and religion should prove true at last ? does it ballance the dismal apprehensions we have upon a sickbed , or upon approaching death ? No , I am fully perswaded , that as there is no one so wicked but he would die the death of the righteous , and wishes it whilst he lives ; so there is not any so profligate , but when he sees his last hour is coming , he would most willingly choose to have had all his years confin'd to a bed of weakness , and debar'd all the sensual delights of the world , so that he might die like the good man , and have that peace of conscience , and comfortable assurance of happiness , which the pious Christian has when he departs this life . I shall therefore make no question but that every one that hears me is fully convinced , of the wisdom of applying the thoughts of death to the reformation of life ; and so may be all mankind are , when they do but reflect ; and yet we see these reflections are like man himself , short-lived , uncertain , and too often fruitless ; and therefore that they may not be so with us , let us if we can , find out the causes of this unhappiness in order to avoid them , and this I am to endeavour in my third General . III. Where I am to enquire , how it comes to pass that these things have generally so little influence on the minds of men , as not to engage them seriously to constant and habitual piety . Now to omit others , I conceive it generally owing to one of these two reasons . 1. Men do not generally consider seriously , or reflect on these truths , with that attention and meditation as is proper for a matter of so great importance ; the world is most commonly taken up with interest and pleasure , and mens thoughts are habitually possest with contrivances of another nature ; and when a person is so overbusy in raising his fortune , gratifying his appetite , or combating with necessity , matters of religion , and particularly preparation for death , may wait long before they are admitted ; and when they are , they have but a short hearing , and are presently dismist with a be gone for this time and when I have a convenient opportunity I will resume ye . Now inconsideration is a certain obstruction to the most excellent rules or motives that can be given a man ; the Doctrine I now press is a soveraign medicine indeed , but it must be applied and digested ; if the patient will not receive and keep it , 't is in vain to expect any benefit from it . 'T is as plain an argument as sense and reason can invent against the worship of an image , that it is a thing insensible and uncapable of adoration ; and yet not only the Gentile world , but the Israelites themselves ; and , I wish I could not add , some Christians , have been drawn into the folly , and the Prophet Isaiah in his 44. Ch. and 19. Verse gives the reason for it . And that is , that none considereth in his heart , I have burnt part of it in the fire , and shall I make the residue of it an abomination ? shall I fall down to the stock of a tree ? And thus the certainty of death , and the brevity and vanity of life , are as strong motives to vertue and piety , as can possibly be given to men , but yet they can never have a due effect , if Israel will not know , if the people will not consider . And therefore it is that the mercy of God breaks out into that pathetical wish in the 32. Deut. 29. O that they were wise that they understood this that they would consider their latter end . 2. If there are many that will not consider at all , there are many likewise that baffle their consideration , with the hopes of such advantages as possibly may happen . They know and consider too that they must die , and that their life is short and uncertain , and they are not ignorant that they must make their peace with God before they depart this life , or perish everlastingly ; but yet 't is possible they may live to a good old age , and wear out by degrees ; may have leisure to think , and be good when they are no longer able to enjoy the pleasures of life , and then they resolve to lay aside all other business , and think of eternity . They see there are some that God blesses with a gradual and a sensible departure , and therefore they hope for the same mercy which God vouchsafes to these some , and do therefore abuse his patience and long sufferance , because they hope for it . I do not now urge the unreasonableness and ingratitude of such a carriage , nor contend that the goodness of God should rather lead us to a speedy reformation ; I am only now noting that how unreasonable soever it be , yet still this is a great cause of the backwardness and roerastination of repentance : Hope is a flattering passion , it will represent what is possible as if it were certain , and what is sometimes given , as if it might be always expected ; and so by pursuing these vain hopes men loose their real ones , and are overtaken by evil when they promised themselves peace . They hope death will not come quickly , and so squander away life , and by expecting a longer duration of their being in this world , are not hasty in laying the well grounded expectation of bliss in a future one . Now if there be any here present who have hitherto deferr'd their preparation for another world , who are in the strength of their youth , and resolve still to put off this work 'till old age , I need not send them far for arguments to convince them of their folly . Our deceased Brother God has called away in the vigor of his youth , about the thirty third year of his age , when the world was in expectation of great things from him , and when possibly improvement in natural knowledge , reputation in his profession , and advancement in his fortune filled and employed his thoughts . He had liv'd a vertuous and a sober life , free from those extravagancies which men in the luxuriant bloom of youth and wit are too often carried into , and by which they run into a hasty decay ; and yet God has been pleased to call him away in the midst of his course , and to make him our warning of the uncertainty of life . Thus his fate is one argument for us , and if we regard his judgment in this matter , that will be another ; for though he had been free from the debauches of the age , yet what he seem'd most to lament at his death was that he had not been better prepared for it , and that he had not employ'd more of that time which he spent in the search of nature and the entertainment of Philosophy , in the more useful search into the state of his Soul and the concerns of a future life ; so that both the persuasion of his mind and his early departure strike in with my main design , to press men to apply their hearts betimes to this piece of true wisdom , the early preparing for eternity . But before I come to the close application of this , it will perhaps not be unacceptable to you to have some short account of his life and death who gives the occasion of this present Admonition . He was born in Ireland , and educated in the Communion of the Church of Rome , and remained in his own Country , as I am informed by his Friends , till about the twentieth year of his age ; when in order to cultivate his Studies , and to apply his mind to Physick , and work out his fortune , he betook himself to travel . His parts and conduct were soon taken notice of in the Court of France , where the Care and Government of the Sons of the high Chancellor of Poland who were then in that Kingdom , was committed to him , and he attended them in their travels into Italy , Sicily , Germany , &c. which gave him opportunity of making many considerable Observations in those Countries . At his arrival in Poland , whither he accompanied these Gentlemen in their return . , he was made Physitian to the late King , and by him recommended to his Daughter the Electoress of Bavaria , to have the care of her health . After some stay at the Elector's Court , he departed thence with several marks of esteem and favour , as he had before done from the Court of Poland , and he came through Holland into this City , where he was admitted into the Royal Society and the Colledge of Physicians . Whether it were only to perfect himself in Physick that he came into England , where our Professors have deservedly the reputation of excelling those of our neighbouring Nations , or whether his riper years gave him other Opinions in matters of Religion than would have been tolerated in the Courts whence he came , I had not opportunity of informing my self . In fact , he had not been long in England but he became so far acquainted with our Doctrine and Discipline , and approved of both so well , that he professed himself a Member of our Church , what were the main arguments and inducements to his conversion , though I could wish they were publick , I could not particularly examine ; for I knew not of his sickness till two days before his death , when he was very weak ; and I was then ignorant of his having been bred up in the Roman Communion , and had I known it , I should still have thought it more necessary to employ that little time his weakness would enable him to hold a discourse , in examining his present sincerity , and directing him in his last work , thn in enquiring into the occasions and reasons that brought him to a change of his Religion . He had in his sickness , before his distemper arrived to a great heighth , and while he was in his perfect senses , made his Will , in which he left five pounds to the poor of this Parish where he now lived , and desired that if it should please God to take him out of this world , I might preach him a Funeral Sermon , and that it might be made publick ; his friends let me know this , and at his and their request I visited him ; I found him very much decayed in his strength , but perfectly sensible , as he had still been , in the intervals of his fits , though the heighth of his Feaver put him into ravings . As soon as I saw him he requested of me what his friends had told me beforehand , and I presumed his design in it was that he might be vindicated from the suspicion of some Heterodox opinions which his censurers imputed to him , as well as that his death might be the occasion of an useful discourse to the living . I therefore told him that in case I complyed with his desire , I thought it would be expected I should say something of a person whose writings and character had rendered him so much known to the world , and had given occasion to some people to speak doubtfully of his principles in Religion , and that for this reason , among others , it would be very proper for me to have some satisfaction from him , as to his Faith ; upon which I put several questions to him , as whether he believed the Gospel ? whether he gave credit to the Miracles that are there recorded ; and lookt upon them as attestations of the truth of the Christian Religion ? whether he believed that Jesus Christ was the Saviour of the world , and that he came to be our Propitiation , and to satisfy divine justice for the sins of mankind ? to which , and such-like questions he answer'd affirmatively with great earnestness ; and when I discoursed him on the subject of that Book of his , which occasion'd suspicion of his Principles , he declared that he had no intention to prejudice ▪ Religion thereby , and remitted me to his Grace the Archbishop of Canterbury for farther satisfaction , to whom he said he had explain'd himself in this matter , and as an attestation of his sincerity had received the Sacrament upon it , at the Parish Church of St. Martin's in the Fields , which I have since found to be true . I then began to examine him as to the state of his Soul , what sense he had of his sins ? and what remorse for having at any time offended God ? and whether he were perswaded of the necessity of repentance and amendment of life in order to gain the Salvation purchased by Iesus Christ ? to all which he gave me very satisfactory answers , and expressed great sorrow for the sins and errors of his life past , and then join'd with us very devouty in the Prayers of the Church , in the Office for the Visitation of the Sick. In the afternoon of the same day I went with a desire to have had some farther discourse with him , but the violence of his fit being upon him , he was not in a condition to be spoken with . The next morning I visited him again , and found him in one of his intervals , still sensible but very much weakned . I took this occasion to talk with him more particularly concerning his principles , and upon mentioning the merits of our Saviour , askt him whether he depended entirely on the merits of Jesus Christ , and his intercession for pardon of his sins and reconcilement to God ? and he made answer that he relied only on the merits of his Saviour . He was then put in mind of receiving the Sacrament , and he said he desir'd it with all his Soul , I asked him whether in receiving the Sacrament he had in his view the professing himself a disciple of Christ and a Member of his Body the Church ? and if in receiving it from my hands he desired to profess himself a Member of the Church of England , which question being a second time distinctly put to him by a friend of his then present , he answered with very great seriousness that he did ; then I put him in mind of his neglect of receiving the Sacrament , which he had not done since about two years ago when he communicated at St. Martins , and he express'd a sorrow for it ; by all this I thought he sufficiently purged himself from the imputation of Deism , Socinianism or Popery , I lookt on him as a true penitent Member of the Church of England , and I gave him the Sacrament . He received it with signs of very great devotion , with expressions of hearty repentance for all the sins and follies of his life , and earnest petitions for pardon , and so I left him , as far as we could judge , in a Christian disposition for death , which I look'd upon as very near . These are things which I think my self obliged to give a particular account of , partly to answer what I conceive was the design of the deceased , and partly upon occasion of an accident that happen'd some hours after I left him ; which perhaps it will be thought not fair to conceal ; A certain person , who it seems was a Romish Priest , came to the Doctor 's Lodgings , and desired very earnestly to see him , declaring that he was his Country-man , his Friend and his Relation , those about him , looking upon him as very near his departure , were unwilling he should be disturbed ; but upon great importunity did at last grant the stranger admittance , who coming to the Bed side , call'd the Doctor by his name and saluted him in his native Language three times before he regarded ; but at the third time he cry'd out for God's sake assist me . Upon which the company was prevailed with to leave the Room , but the Doctor 's most intimate friend returned to the door and heard the Doctor repeating over his Confiteor in Latin , in a very huddled manner ; upon which the Priest gave him Absolution , and then asked him whether he would have extream Unction , and the Doctor said yes , after which it is suspected it was given him . Now here could I imagine the Doctor was in his senses , and that he was really in his heart of the Roman Communion , while he only acted this part in the last scene of his life , I should look upon it as a very great stain on his memory ; and I am perswaded it would give everybody a shocking Idea of that Religion which would allow a person so to prevaricate both with God and Man. But I confess I believe his judgment was now quite decayed , and that he did not know what he did ; for he was thought dying by those about him , though he recover'd out of that Agony and liv'd till next day . His friend assures me that in his sickness he turned away another Romish Priest , who would have seen him , that the Doctor thanked him for it , and desir'd that none of those persons ( adding a reproachful word which I do not think decent to publish ) should be admitted to him , and that it was the Doctor 's own desire that I should attend him in his sickness ; and I cannot see what occasion there should be for such a piece of dissimulation if he had been of the Roman Communion . Now if the case were thus , that he was really past his senses , it cannot but give us some resentment of the confidence of persons , who will take such liberties in our Land as to obtrude themselves upon the dying Members of our Church , when they know what severities any Protestant must expect , who should dare to do any thing like it in a Popish Country . And it must give us some indignation against the vanity of that Church , which hopes to save a man by words said over him in which he bears no part ; and against the prophaneness of those Priests who prostitute the most Sacred parts of their Religion , to those who have no faith in them or regard for them . However it be , I thought it a sincere part to lay the thing open as it happen'd , that it might not be pretended that any thing was concealed which should argue him of the Roman Communion , or that we do , what we justly reproach our adversaries for , endeavour to gain credit to our Church by feigned and pretended conversions . IV. It is time now to hasten to the last thing I proposed , to conclude with an earnest exhortation to all that hear me , to make that due application of their hearts to wisdom which the Text directs us to pray for , and the present occasion does so movingly recommend to us . Does the numbring of our days then afford us the most moving and prevalent arguments to a pious course of living , and does the shortness and uncertainty of life and other reflections drawn from it , naturally excite us to caution and vigilance ; let us then for our own interest , and for the glory of God , be perswaded to fix it in our minds , and meditate upon it . Nature has written it in legible characters , and providence gives us frequent demonstrations of it , in the Funerals of our friends and acquaintance ; and this day affords us a fresh instance to awaken our memories . Let not this occasion then be unprofitable and vain , let it not add to our condemnation , by proving a new slighted call to conversion ; but let the natural death of our Brother be the commencement of our spiritual life ; and if we have not yet considered of our great change , let us now begin ; and let not business , pleasure or time obliterate the thought , or stop its growth ; but let us constantly recall it upon all occasions , in temptation it will help us to fly and resist , in business it will prevent immoderate care and anxiety , and in pleasures it will make us cautious to guide them by innocence , and confine them with moderation . Thus will it be of use in all the scenes of our life , and keep the judgment steady , and the passions in sobriety . But above all , let us take care that our meditations on this subject be not bare thought and persuasion , but that they have their due energy upon our manners ; let not actual amendment of our lives be put off till another day , nor Iet vain hopes of future opportunities , which may be will never come , make us loose the present which God has put into our hands . If we know we must die , let us live as men that expect it , if our time at best cannot be very long , let us not give idleness or sin any share in it , and if our end , for ought we know , may be now at hand , and no one can tell , but his turn may be the next , let us endeavour to leave behind us a pattern for imitation and love , and not for terror and abhorrence . And in the last place , since we have no other time allotted us but this mortal life , to provide for eternity , and to secure our happiness ; let all our actions speak that we think of it , and are preparing for it . So shall our life here be a blessing to our selves , a joy to our friends and a benefit to the publick , and our death when ever it comes , shall be acceptable and welcome , not attended with anxious distrust , and doubtful expectations , but chearful and resigned , and such as gives a blessed presage of a happy immortality . Which God of his mercy in his due time grant unto us all , Amen . FINIS . 
A44540	----	A sermon preached at the solemnity of the funeral of Mrs. Dorothy St. John, fourth daughter of the late Sir Oliver St. John, Knight and Baronet, of Woodford in Northamptonshire, in the parish church of St. Martins in the Fields, on the 24th of June, 1677 by Anthony Horneck ... Horneck, Anthony, 1641-1697. 1677 Approx. 82 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A44540 Wing H2849 ESTC R7942 13518602 ocm 13518602 99893 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44540) Transcribed from: (Early English Books Online ; image set 99893) Images scanned from microfilm: (Early English books, 1641-1700 ; 790:29) A sermon preached at the solemnity of the funeral of Mrs. Dorothy St. John, fourth daughter of the late Sir Oliver St. John, Knight and Baronet, of Woodford in Northamptonshire, in the parish church of St. Martins in the Fields, on the 24th of June, 1677 by Anthony Horneck ... Horneck, Anthony, 1641-1697. [4], 34, [1] p. Printed for James Collins ..., London : 1677. "Published at the desire of her relations." Advertisement: p. [1] at end. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng St. John, Dorothy, d. 1677. Bible. -- N.T. -- Romans VIII, 20 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Emma (Leeson) Huber Sampled and proofread 2005-05 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SERMON , Preached at the Solemnity of the FUNERAL OF M rs . DOROTHY St. JOHN , Fourth Daughter of the late Sir Oliver St. John , Knight and Baronet , of Woodford in Northamptonshire . In the Parish Church of St. Martins in the Fields , on the 24 th of June , 1677. BY ANTHONY HORNECK , Preacher at the Savoy . Published at the desire of her Relations : LONDON , Printed for James Collins , in the Temple Passage from Essex Street , MDCLXXVII . Imprimatur , Guil. Sill , R. P D. Episc. Lond ▪ a Sac. Dom. Julii 26. 1677. TO THE HONORABLE THE LADY BARBARA St ▪ JOHN . MADAM , UPon Your Request I have adventured to appear in Publick , and expos'd that to common view , which I thought would never have gone farther than my Study . Not to have yielded to your desires had been uncivility ; and though I am sensible of the weakness of the Discourse , yet to pleasure you , I have resolv'd to deny my self in that thing we call Credit and Reputation ; the rather because in this Sermon I have prov'd it to be Vanity . The Text was of your Daughters choosing ; whether she regarded the sound more than the sense , I will not enquire ; but as the different sentiments of Divines about this passage , have allow'd it a place in the Catalogue of the sublimer mysteries of the Gospel ; So if I had had more time to view and correct my Comment , it might have come abroad more polish'd , and fitted more to the palate of the Age. What nicer men would have made the Scene of curious Speculations , I have endeavour'd to make as practical as I can , being sensible that our work is to convert Souls , not to paint them . In an Age so loose as ours , so full of Vanity and Sin , we had need be very serious and earnest with men to come away from these Idols , to serve the Living God , and as this shall be my sincere endeavour , while the Great Master of my Life is pleas'd to continue me in the station I am in ; So if I can contribute any thing , either to your Ladyships , or your Relations Spiritual Advantage and Edification , it will be no small Satisfaction to MADAM , Your LADYSHIPS Most Humble Servant , ANTHONY HORNECK . Rom. viii . 20. For the Creature was made subject unto Vanity , not willingly , but by reason of him , who subjected it unto the same in hope . THE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or things hard to be understood in this Epistle , would almost justifie a Man's wish , for St. Paul's return to this valley of Tears , to explain them . As this Epistle hath occasion'd more differences in the World , than any other Book of Scripture : So we seem to want some heavenly Interpreter , more infallible than St. Peter's pretended Successor at Rome , to compose them ; and yet I cannot deny , but that by Prayer , and industry , and assiduous reading , and laying aside partiality , and prejudice , and superstitious reverence to our education , and by attending to the scope and drift of the Writer , and the circumstances he then was in , and the controversies that vex'd the Church in that age ; the mind of the Holy Ghost , though not in every particular , yet in most things may be known to our comfort and satisfaction . In this Chapter the Apostle partly directs the Roman Christians , and partly comforts them , shews them their duty , and their cordial ; lets them see how they must be qualified , if they claim an interest in Christ Jesus , and how much God is concern'd in the midst of all their afflictions , and persecutions . In his directions which reach from the 1. to the 16. v. he acquaints them , That if they lay hold on the love and favour , and merits of Christ Jesus , they must mind spiritual things more than temporal , change their bvass , and the spirit of God must be predominant in their souls , govern their inward man , make all their passions stoop , and all their desires bow to his command . In his comforts he is ever stately and magnificent , and doth as it were empty Heaven , to bring the Blessed Trinity , and all the treasures of that Glory down into their souls , and having mention'd Heavens glory , the reward of all troubled and weary souls ; he knows not how to be large and copious enough upon so rich , so illustrious a Subject : And therefore by way of a Prosopopoea or Figure , whereby we ascribe actions and postures of rational Creatures to things either inanimate , or sensitive , he brings in the whole Creation longing for that glory , as if the universe sympathiz'd with all the suffering servants of God , and together with them breath'd after that splendid manifestation of God's power , and majesty , v. 19. For the earnest expectation of the Creature waiteth for the manifestation of the sons of God ; and because the more curious among the Christians , he writes to , might ask how Creatures corruptible and vain come to pant after that glorious day , he in my Text lets them know that it is the great Commander of Heaven and Earth , that hath so ordered it , and intends to bring Light out of that Darkness , and make that vanity they are subject to , subservient to their future perfection . For the Creature was made subject unto vanity , not willingly , but by reason of him , who subjected it unto the same in hope . In which words we find , 1. A peremptory assertion of a signal change made in the Creature . The Creature was made subject unto vanity . 2. The manner of this change , or rather the cause of it . Not willingly , but by reason of him , who subjected it unto the same . 3. Something which qualifies and mitigates that change , or vanity . It is subjected in hope , and of these in order . I. A signal change made in the Creature . The Creature was made subject unto vanity . There is hardly any word in Holy Writ , that Expositors have toiled more to find out the meaning of , than that of Creature in the Text. Not to mention , that some by it have understood Mankind in general , others the Christian World , others the Blessed Angels , who minister unto those that shall be heirs of Salvation ; some eminent men of late have undertaken to make out , that the Apostle means the Gentiles , or Heathens , which were to be brought over to the Christian Faith. But if we admit of this sense , it must follow , that the Apostle in the foregoing Verse , where he begins to speak of the Creature , falls abruptly upon a new subject , which seems altogether improbable , that verse being joyn'd by the particle FOR to v. 18. in which we have him comforting the afflicted Christian with that glory , which ere long should be revealed in him , and then immediately it follows , the earnest expectation of the Creature , &c. So that what is said v. 19. and in my Text , must have relation to the same subject he had spoke of v. 18. and if by the Creature we understand all creatures in this visible World , in a word , Heaven and Earth , and the things that are therein , the coherence is elegant , and the sense perfect , easie , and natural ; and it is an argument , à minori ad majus , from the less to the greater : If the whole Creation hopes to be delivered from her bondage and oppression , you may with far greater reason both look for a happy deliverance and comfort your selves with the thoughts of it . And indeed , he will soon be convinced , that the Creature was made subject unto vanity , that shall observe how much its gloss , and beauty decay'd after the fall of Adam ; how the Earth , that before was a stranger to all noxious herbs and plants , brought forth Thistles and thorns now ; how her former fertility was lost in a dismal barrenness , and the ground that before required no labour , would yield little now , but what Men forced and squeezed out of it by the sweat of their brows ; how the Blessing that enrich'd and adorn'd it before , exspir'd into a Curse ; and Nature , which before knew no poison , no enmity to Man , degenerated now into Hostility , and from a friend became a foe ; how her former lovely face is all disfigured with spots and freckles now , and that which was all charm to a rational soul before , is now become an object , which few wise men , indeed none but fools delight in ; how the Heavens which before dispens'd their kindly influences to Man , and seem'd to be proud of the employment , soon after became Gods Arsenal , from whence he sometimes fetches water to drown , as he did the first World , sometimes fire to consume , as he did Sodom and Gomorra , sometimes hailstones to kill , as he did the Amorites , sometimes winds to overturn , as he did Job's houses ; how the Creatures which were commission'd only to seed , and cherish man , are now very ordinarily made use of to punish him , and they that before served him for the noblest uses in his integrity , at the best do now relieve him in his misery ; how the Creatures , which before did reverently observe and bow to him , do now as often seize on him , as if Nature were inverted , and they had got the dominion over him , whose primitive right it was to have dominion over every living thing that moves upon the Earth ; and how many things , which before might have made him truly happy , serve only now to make him an object of scorn to God and his holy Angels . So much of this change . II. The manner of the change , or rather the cause of it . Not willingly , but by reason of him that subjected it unto the same . Men and the Apostate Angels indeed were made subject to vanity with their own consent , and their own wilfulness lost them that glory they once enjoy'd ; but the other creatures in a manner against their will , because it was not for any fault of their own , but for Man's sin that God doomed them to ▪ their vanity ; Cursed be the Earth for thy sake ( saith God to Adam ) Gen. 3. 17. And that no man may think it strange that the curse of God should light on things innocent and incapable of sinning , we must remember that God in punishing the creatures with their vanity , punished Man himself for whose use and service chiefly they were created ; as a Magistrate that confiscates the offenders goods , inflicts Justice on the offender , and puts him in mind of the error he hath committed , and of the injury he hath done to the publick : So that he that hath subjected the Creature unto vanity , is God , by whose just sentence it came to pass , that the Creatures all glorious before , became sutable to Man's corrupt and miserable condition , and were permittied to be stings and thorns in his side , and so far from yielding true content and satisfaction , that they ordinarily lead to trouble and vexation of spirit . I will not here enlarge upon Adam's sin , nor shew you what unbelief , what pride , what contumacy , what ingratitude , what want of love , what Apostacy may be discover'd in it . We may be confident , God had reason for what he did , and that he saw the crimson dye of the transgression , which made him issue out this order , that upon this Great Princes fall , the whole Creation should go into Mourning . III. That which in a great measure qualifies and mitigates this Vanity , the Creature hath been suffer'd to sink into , is this ; That it is subjected in hope . God hath as it were endow'd the Creatures our eyes behold with hopes of their restitution to their pristine beauty , usefulness and glory ; For according to his promise we look for new Heavens and a new Earth , wherein dwelleth righteousness , the old Heavens shall pass away with a great noise , and the Elements shall melt with fervent heat ; the old Earth also , and the works that are therein , shall be burnt up , 2 Pet. 3. 10. 13. Thus the Creature will one day undergo a kind of Glorification and participate of the splendor which shall encircle all righteous and sanctified souls ; and as Gold in the fire is refin'd , it 's dross purged away and comes out more splendid than it was before : So the World that now lies under corruption , purified by that future fire , will put on a face more pleasant and beautiful than now it hath ; and let no man scoff at this assertion under a pretence that the Earth at that time will be of no use , for good men will be in Heaven , and the wicked in Hell , and consequently the Earth will have no need of Renovation ; for can any man be so irrational as to think that there is no use of the Creature , but what consists in eating and drinking and sensual pleasure ? And though I will not say with Tertullian , who favours the Millenary opinion , that the new Heavens and the new Earth will be in compensationem eorum , quae in seculo vel despeximus , vel amisimus , to make amends for what we have either lost or despis'd in this World ; yet how are we sure that the glorified Saints shall be so confined to that place we strictly call Heaven , as not to descend upon this glorified Earth , which for ought we know will be fill'd with God's glory in a manner as much as Heaven , and will together with Heaven , make one great Theatre of bliss and happiness ? And who knows but these triumphant Saints , as at that time they 'll know things perfectly , and see through a glass no more , are to read the wisdom , and goodness , and bounty of the Great Creator in the several Creatures that shall adorn that new World ? And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that restistution of all things , foretold of all the Holy Prophets since the World began , mention'd Act. 3. 21 That this stately Fabrick of the World is to be at last consumed by fire , and whatever we see before us to be lost in an universal Conflagration , is not only the import of the Apostles discourse here , but hath been the opinion of the most ancient Heathen Philosophers , Pythagoras , Heraclitus , Zeno , and of all the Stoicks , who therefore talk'd much of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and seem to have receiv'd it by an immemorial tradition from Adam himself ; who as Josephus tells us , Prophesied that the World should once be drown'd by Water , and another time destroy'd by Fire . And this conflagration whereby the World shall be renew'd and reinstated into its primitive splendor ; all the Creatures groan for , and travel as it were in pain together until now : to use the Apostles phrase v. 22. with hopes to be deliver'd from the bondage of corruption , into the glorious liberty of the Children of God. Thus far the sense of the words , which sense I do the rather pitch upon , because both Ancient and Modern Divines , some few only excepted , agree in 't . And now what subject of discourse can be fitter for this present occasion , than THE VANITY OF THE CREATURE . Can we see a curious Fabrick here all broke to pieces , and a Creature that was made a little lower than the Angels , cut off before half her race was run , and tumbling down as she was going up the Hill , and forbear crying out with Solomon , Vanity of vanities , all is vanity ? There are few men that pretend either to sense or reason , but will freely acknowledg the vanity of all sublunary Objects , and yet to see them dote on things , which by their own confession are fickle , inconstant , and unsatisfactory ; to see them hug this Vanity , as if it were Mount Sion , which shall never be moved , as if it were the rock of ages , against which the gates of Hell shall not be able to prevail , would make any contemplative man bless himself , and wonder — Quis daemon subiens praecordia flammam Concitat , & raptam tollit de cardine mentem : What evil spirit makes them act contrary to those convictions , cross those principles , give themselves the lie , and love such contradictions . But it 's no new thing to speak well , and to act ill , and to make a learned Harangue of the emptyness and weakness of things below , while the affections are so set upon the World , that you had as good attempt to move the Pyramids of Egypt out of their places , as hope to disentangle the heart from these bryars and thorns . The great Idols of this Earth , Riches , Honors , Pleasures , Life , Health , Children , &c. which the World adores with preposterous Devotion , alas ! what are they all but vanity in grain ? I. Riches , when the Magnificent Croesus sat upon his Throne , deck'd with beaten Gold , adorn'd with a thousand Jewels and precious Stones , he had the curiosity to ask Solon , whether he had ever seen a more glorious sight ? Yes Sir , saith Solon , for I have seen Hens and Phesants , and Partridges more gloriously array'd than you . The Philosopher saw the vanity of all this wealth and cost , and laught at it . The covetous man indeed , that Son of the Earth , sees with other eyes , and cannot think himself solidly happy , except he swims in Wealth : This is it engrosses the secret wishes of his mind , and to have as much as other men , is that his soul doth chiefly long for : So have I heard a man in a Feavor wish for a cup of cold water , which when he hath obtain'd , hath prov'd his death and ruine . What happyness doth the wretch fancy in a little shining clay ! He sees no vanity in great Possessions , and he thinks that man liv'd like a God , that could say , I will pull down my Barns and build greater , and there I will bestow all my fruits and my goods : What ever other men think of Nabal , he commends him , and calls that living like himself , when he scrapes what wealth he can together to feed his appetite and luxury . Have not you read of whited Sepulchers , which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness ? So here there is a veil drawn over this glittering dust , and the veil is painted and gaudy , and takes the eye ; but that man which hath courage to lift it up and to see what is underneath , will quickly find that these are things , which to day caress their favourite , and to morrow make themselves wings and flee away ; and that they can neither preserve the Body from disasters , for in despight of all my Treasures Lightning from Heaven may strike through my sides and kill me , and Vapours of the Earth may infect my spirits and blow my life away , and sickness may breed in my bones and rack me ; nor afford any real content to the Soul , for when I see a Judas tremble with his purse full of money , and Gehazi walk in fear while he brings home his talents of Silver , and an Alexander in the midst of all his opulency dissatisfied and tor●ured with Ambition , and Belshazzar with all his Golden cups about him , grow pale as Ashes , and quake at the sight of the fatal hand ; when I see how their outward plenty entices men to that which will undo them , and how strong a temptation it proves to run away from him who is the proper center of their Souls ; how it doth teach men to sin , and fills their carnal minds with car●s , and carkings , and anxieties , makes Man , the noblest work of the Creation , a slave to Dust ; dethrones his reason , thrusts him into Vassallage , and trrnsforms that part which is like to Angels , in o a beast , and consequently prepares him for shame and confusion in the end , and by degrees breeds in him the Worm that dies not : What name , what title can I bestow upon it , but that of the Apostle , Deceitful riches , which lead men into snares , and drown them in destruction and perdition , 1 Tim. 6. 9. Not but that our of this Mercury , a wholesom Medicine may be drawn , and men may lay up in store for themselves a good foundation against the time to come , that they may lay hold on Eternal life ; But where one prepares an Elixir of it , thousands makes nothing of it , but Sublimate , so strong a Poyson , as doth not only kill the body , but lays force on the soul , makes it sick to death , and which is strange , for morte carent animae , murther that part , which the great Creator hath blessed with immortality . II. Honour . What a stir do men make about greatness and reputation in the world , and what is it all but the breath of dying men ! He that sees the ambitious clamber that Mountain , as if it were the Hill of God , and there lay the way to Heaven , would wonder what the man means to labour so hard , when in good truth he only leaps to catch an atom tumbling and playing in a Sun-beam . He stands on firm ground , and nothing will serve him but a slippery place , from whence the least frown of a Monarch throws him down . Consul Bibulus surrounded with Acclamations and Euge's knows not where he is , whether he is riding in his Chariot , or treading air : But see the sad reverse which waits on humane triumphs , while his fond thoughts and the numerous multitude , with their praises , swell him above himself , a Tilestone falling accidentally from a house , puts an end to his life and all his glories together before he can reach the Capitol . Sejanus is honored like a God to day , to morrow kick'd by Scullions and Serving-men . Belisarius that commands an Army this year , the next is forced to cry Date obolum Belisario , Pray remember the poor . It was therefore ingeniously said by one of the Royal slaves that drew Sesostris his triumphing Chariot ; when the King asked him why he look'd back so often upon the Wheels ; That he could not but with a great deal of pleasure observe how that spoke which was uppermost now , was lowermost by and by , giving the haughty Tyrant to understand that he who wears a Crown to day , may handle a Spade to morrow . Where are the mighty Honorable men , who have made whole Nations tremble , and shook the habitable World into subjection ? Was their dignity able to preserve them from the burning Lake , or hath Vengeance been afraid to fling them into Hell , because they were clad with Silk and Purple ? So airy , so transitory a thing must needs be vanity , and to build upon 't , is to make a nest on the waves of the Sea , which the least angry Billow shatters into nothing . What signifies a Chair of State while the Colick rages in my bowels ! Or what ease can my soul find by the bowing of a thousand knees , while my own must bow to pain and anguish ! And indeed the greatest Emperor makes no better dust than the meanest slave , and in the Grave it 's impossible for Menippus to tell the Son of Jupiter which was the Potter and which the lofty Macedonian Hero. Honor ! This is the Goddess to which Hecatombs are offered , and most of the Wars and battles that are fought , are but to vindicate her cause . This is it that tempts the man of birth to sacrifice himself , and estate , and family ; and if his credit be sullied never so little , to wash away the stain with his neighbours blood ; and he that can see with what care and trouble popular applause and a changeable Princes favour is acquired , with what fear it 's kept , what enemies it raises , what dangers it precipitates it's Clients into , and how it causes them to prefer a punctilio of Honor before all the Laws of Heaven , and a great man's smiles before the courtships of the Blessed Trinity , and makes them careless of that incorruptelae superindumentum , the Carthaginian Father speaks of , i. e. of being cloathed upon with their house from Heaven , and regardless of that splendor and Kingdom , which the mighty Rewarder of them that diligently seek him , hath to bestow on those that obey him more than men . He I say , that can see all this , and fancy real and solid Bliss in these Castles of air , must have a heart of lead , a soul altogether immerst in sense , drown'd in sensuality ; and it may more truly be said of him , than of the man in the Gospel , that travell'd from Jerusalem to Jericho , that he is fallen among robbers , who have plunder'd him of his reason . III. Pleasure . There is indeed a pleasure which arises from a serious and consciencious discharge of our duty to God and Man , which hath nothing of vanity in it , for it is a foretaste of Heaven , a glimps of Paradise , and a preface to those joys which no eye hath seen , no ear hath heard , no heart hath conceived . This pleasure makes us men and partakers of the Divine Nature . T●●s is the water of life , whereof whoever drinks , shall never thirst again after broken cisterns which can hold no water . This pleasure hath substance in it , and the soul moves then in her own proper element , when bathing in rivers of such delight . This pleasure drop● from above , and is restless till it mingles again with those C●●e●tial joys , from which treasury it 's sent into the soul. But the pleasure which we condemn as vain , consists in gratifying the flesh in all its extravagant wishes and desires . This is the sensual man's darling , and he despairs of any satisfaction except he can crown his days with Rosebuds , and walk in the way of his heart , and in the sight of his eyes , and fan his senses , and give them that liberty and elbow-room they crave : So the Great Solomon thought , and tryed it , but found by sad experience that this was the way to the chambers of Death , Prov. 7. 27. Pleasure , like the Harlot spoken of v. 13. catches the heedless Youngster , and kisses him , and with an impudent face , says unto him , I have deck'd my bed with coverings of Tapestry , with carved Works , with fine linnen of Egypt ; I have perfumed my bed with Myrrh , Aloes , and Cinnamon . Come let us take our fill of Love until the morning ; let us solace our selves with Loves , for the good man is not at home , he is gone a long journey ; he hath taken a bag of money , and will come home at the day appointed . With her much fair speech she causes him to yield , with the flattering of her lips she forces him : He goes after her straightway , as an Ox goes to the slaughter , or as a Fool to the correction of the Stocks , till a dart strike through his liver ; as a Bird hasteth to the snare , not knowing that it is for life . Like a fatal pit which some spreading flowers have cover'd and hid from the eyes of the unwary passenger , it tempts , but kills , laughs upon you , but gripes , invites , but betrays ; it never offers honey without a sting ; and if it courts the weak sinner with milk and butter in a Lordly dish , it is but to strike a nail into his Temples , and to mingle that milk with his blood . The Wine it presents him with , is to bite him like a Serpent , and when it shews him the blood of the Grapes in a Crystal glass , the intent is to sting him like an Adder , Prov. 22. 31 , 32. What are these sensual delights but burthens to a rational soul ! Beasts have greater enjoyment of them than we . The modish Gallant that courts them , and obtains his desires , too often like Actaeon , is devoured by his own Hounds , and the Roses he smells to leave nothing but pricks behind them to wound and tear his conscience ; And like Phalaris that dangerous Host , when they have feasted him , they torture him , fill him with Infamy and Diseases , with pain and poverty ; and he that went joyful out comes mourning home , and is ready to curse the day that he listen'd to these deceitful Sirens , which did but sing , first to lull him asleep and then to poison him ; like Dalila , flatter'd him , that his strength might depart from him , and as Judith did Holofernes , made him drunk , the better to exercise their cruelty upon him . Hannibal a that could not be overcome by arms , is overcome by pleasure ; and he whom all the Roman forces could not weaken , is made feeble by luxury . By this Rome it self fell ; and long before , the Macedonian Empire perish'd . This is it hath ruin'd Kingdoms ; destroy'd the most flourishing Monarchies ; and forein enemies have not done them so much harm as this inward and homebred adversary . Aelian b tells a strange story of his Pardalis , a beast of a sweet scent , but dreadful shape ; and as the one attracts company , so the other frights them . Therefore to get prey to feed on , she retires to a place which Nature hath adorn'd with trees and bushes ; and there covers her self with leaves , so that her scent is only perceiv'd ; but her body remains unseen . The wild Goats and such other creatures ranging in the Wood , and delighted with the rich Perfume , approach , and now outleaps the mighty Murtherer , and leads the captive wretches in Triumph home . Whether St. Chrysostome's Libyan Monster be a fable or no , I will not dispute , the moral I am sure cannot be improper for our purpose . This Creature he represents to be of a shape partly Humane , partly Serpentine : The upper part of its Body like a Woman , its face beautiful , its skin white , its breasts large , a strange liveliness and briskness in its eyes ; but the the lower part full of Scales , and rough , ugly , and intractable , and its Tail like that of a Viper , swift and running very fast , having no voice but that of a hiss , laying force on all Animals it meets withal , except Man , whom alone it deceives by guile and cunning ; for to him it threatens no danger , makes no noise , fixes its eyes with some modesty on the ground , now and then looks up to allure Man into its embraces , and if any be so ignorant as to come near and handle it , it then leaps upon his back , and shoots its poison through his bowels , and when he falls the rest of its companions come all out of their dens and help to devour so fair a prey . The application of these passages is easie enough , and who sees not that sensual pleasure is that Panther and that Dragon , that in the end destroys the fond man , that is either delighted with its smell , or with its glorious outside . And here I remember what the noble Plutarch saith , Pleasure ( he means that pleasure which Lust and Luxury affords ) is a Brute , but not a Savage one ; It tears indeed like a wild one , but doth not seem to be so ; Did it appearin its proper colours , it would be shun'd as Bears and Leons ; and there would be no difficulty in catching and killing of it ; but coming in the habit of a friend , it doth both hurt and cheat , murthers by adulation , and while it pretends to give liberty , makes a prisoner of the man ; and enslaves him to a Prodigy , the man doth not so much buy Pleasure as sell himself to it ; and his reason is turn'd out into exile ; and he is banish'd from himself , for it makes him venture upon the basest , most childish , most sneaking , and most impertinent actions , things below a man , and below those excellent faculties he is endow'd withal , and like some ill natured Physician , gives a pleasant Potion and cures him for the present , keeps up his spirits , and supports him , that he may abuse his body more , and venture upon new diseases . Xerxes knew what he did when he forbad the Babylonians the use of arms , and permitted them to give themselves over to Wine and Women , and all manner of luxury . He was sensible this would emasculate their vertue and make them objects of Scorn , who once had made the most puissant Monarchs tremble . Indeed this is it which dissolves courage and makes the greatest valour melt into cowardice . It debases a Sardanapalus to a spindle , and roots out all sense of greatness and ingenuity : Whatever conceits men have of it , in the end it leaves them miserable , and instead of pity , their neighbors cannot but laugh at them , as much as the World did at the attempts of that Prince , who tired with variety of pleasures at Land , had a mind to try their sweetness in a more unruly Element , the Sea. A Ship is built , liker a Palace than a Vessel ; Here are erected Chambers for himself , there Apartments for his Concubines , a Garden is planted too , set out with Aromatick trees and herbs , no splendor is wanting , no cost spared , all the rooms dazle the Spectators eyes with the Gold that glistered there ; The Egyptians admire it , all are ambitious to go aboard of it ; The mighty Vessel being launched , the King enters , and while the Calm lasted , nothing could appear more glorious ; But a boisterous wind soon turns that calm into a tempest , and now the vast bulk sinks , and the World seems to suffer shipwrack ; So that it may be truly said of Pleasure what was said of the Honey that was given to Pompey's Souldiers ; it drives men into madness , and what they intended for their Cordial , proves their Death , and that which they hoped would have refresh'd them , doth but intoxicate them , and the sweetness turns into Gall and Wormwood . IV. Life . This hath in all ages been counted so vain a thing , that wise men have been at a loss for words to express its vanity . A shadow , a dream , a bubble , a tragedy , a wheel , a vapour have been thought Epithets too great for it ; and therefore some have adventured to call it nothing . I confess I cannot but smile when I find what admirers of long life the Chineses are , and what pains they take to preserve themselves here on Earth from mortality . It 's pleasant to read how one of their Kings being by some Impostor promised a cup of Liquor to make him immortal , would by no means be discouraged from his strong persuasion , that upon the drinking of it he should certainly be freed from death for ever , till a friend of his more , wise than he , snatched the cup from the place where it stood , and drank it off . The King mightily incens'd at the insolence , immediately drew his Sword to kill him , to whom the Gentleman wittily replied : Either upon the drinking of this Liquor , I am immortal , or I am not ; If I am , then in vain do you attempt to kill me ; if I am not , you have reason to thank me because I have deliver'd you from a cheat . Which answer pacified the King , and made him commend his friends prudence and fidelity . Yet , it seems , so bewitching a thing is this desire of Immortality here on Earth in that kind of men , that this very King not long after that modest reprehension of his friend , attempted the impossibility afresh , and commanded a House to be built of all sorts of fragrant and odoriferous Trees , as Cedar , Cypress , Camphire , &c. The scent whereof perfumed the Air for two or three miles together . In this large and splendid Palace , was placed an ample Bason , togather the soft Dew that fell , in which dew , pearls were every day dissolv'd , and from this rich draught the unwise King promised himself no less than Eternity on this side Heaven ; But his death which soon after follow'd , manifested the folly of the attempt , and discover'd the vanity of the King , and of his life together . Where men live in contempt of a better World , no marvel if they magnifie this present life and wish for the longevity of the ancient Patriarchs , and would be glad if they might arrive to the age of Methuselah , but these are sickly desires which their blind appetite causes , desires as vain as the life they praise , for in praising that , what do they commend but misery and calamity ! and he that protracts his age to some hundreds of years , doth but protract it to labour and sorrow . Who can express the innumerable disasters , discontents , and vexations life is subject and expos'd unto ? We come crying into the World and go weeping out . The various Masters and Tutors we are forced to have while young and tender , do but make us a better sort of slaves ; soon after our houses and hearts are fill'd with cares and contrivances , what we shall eat , and what we shall drink , and wherewithal we shall be cloathed ! and these waste our marrow and the flame that burns in our breasts . Here an injury we receive , torments us ; There a loss we sustain , afflicts us . Here our endeavours are cross'd ; there our expectations disappointed . Here our hopes decay in the bud ; there the most promising flower in our Garden withers . Here a friend deceives us , there an enemy pursues us , now a thousand fall at our side ; by and by ten thousand at our right hand , we are neither free from the terror by night , nor from the arrow that flies by day ; we have no security against the pestilence that walks in darkness , nor against the destruction that wastes at noon day ; when one trouble is over , another comes , and the wave we have passed , is seconded by another . The Messenger that brings us word , that the Oxen were plowing , and the Asses feeding besides them , and all on a sudden taken away by the Sabeans , hath no sooner done speaking , but another is ready to acquaint us , that the fire of God fell from heaven , and burnt up the Sheep and the Servants , and consumed them : The words are hardly out of his mouth but another tells us a sad story of the Chaldeans , that fell upon the Camels and carried them away , and when he hath finished his dreadful news , the fourth comes running in with a message , that a great wind from the Wilderness hath smote the four corners of the house , and that it is fallen upon our Sons and Daughters , and they are dead . He that hath escaped perilsl by land , soon is forced to make a trial of perils by sea ; and to a deliverance from Robbers succeeds a new danger from our own Countrymen . Afflictat fortuna viros per bella , per aequor , Iras insidiasque , catenatosque labores Mutandos semper gravioribus . The Candle of the Lord that shines over our heads to day , exspires , may be , into darkness before the morrow ; and the rivers of oil , which the Rocks pour us out this hour , are turned into streams of blood the next ; our root , which now is spread out by the waters , by and by is dried up ; and the dew that lay upon our branch all night , before we are aware , changes into a moth to consume what we have gathered ; and he whose glory was fresh in him this moment , is soon forc'd to cut up mallows by the bushes , and juniper roots for his meat ; and thus the greatest contrartieties plenty and poverty , love and hatred , peace and anger , rest and trouble , quietness and rage , right and wrong , justice and injustice make up mans life ; and what is all this but a sea , where opposite winds continually blowing endanger the Ship , and the Passenger that is in it , and then sure this must be vanity . V. Health . This indeed is a Jewel which men pass great commendations on , but it's inconstancy shews it's vanity , and he that trusts to it , relies but on a broken reed , on a Sceptre of glass , and will soon be convinced , that like April weather it 's dashed and changed in the twinkling of an eye . If it be true what the Poet says , That of all creatures Nature hath produced , there is nothing so weak and tender , and infirm as man , he hath but small encouragement to glory in his strength : When a draught of drink can discompose him , when a Fly can choak him , when a puff of pestilential air can cause a Civil War in his constitution , when the least disorder can unsettle him , how little reason hath he to boast of the harmony and agreement of humours in his body ? How should he continue sound long that hath so many enemies within , and without him , to shatter his earthly Tabernacle into dust and atoms ? Nothing for ought I see deceives the unwary sinner more than his state of health , this tempts him to offer violence to his nature , and run out into extravagancies , and because he feels no distemper for the present , he flatters himself with a perpetual freedom from it , goes on in his debauches , and while he pleases himself , that his nature is made of iron , he finds , when it is too late , that it is weaker than clay , and thus precipitates himself into perpetual groans ; one would think he is weary of his health , and tired with continuing so long without a change ; one would think he hath his health given him for no other use , but to shorten it , and that he finds pleasure in having it checkered with diseases . Indeed Health is a thing of so nice a contexture , and heat and cold must be mingled and tempered to that degree , and the Scales must hang so even , that we may justly wonder , that so many men enjoy it , and that they enjoy it so long as they do . What can we judg of so curious a frame , in which so many slender wheels and veins do move , but that the least jog should put the Clock out of order , and spoil the musick , which is so pleasing and ravishing to the ear ? There is but a paper ▪ wall betwixt health and sickness , and how soon may that wall be broken down , and the fair Summers morning turned into clouds and tempests ? How have I known men hug themselves for carrying a sound mind in a sounder body , and what care have they taken to preserve it ! They have ransacked Nature for restoratives , forced Metals into Spirits , dissolved Minerals into Antidotes , distill'd Herbs and Plants into a quintessence ; pounded Pearls into Powder , used themselves to such a diet , eaten their meat by weight , avoided the coldness of the air , shun'd those dishes that might tempt them to a surfeit . But alas ! in despite of all their care , maugre all the preventing Medicines they have used , how hath a distemper they neither feared , nor dreamed of , seiz'd on their limbs , and deliver'd them up to the King of tertors , and unexpectedly sent them to their long home , from whence there is no returning ? Meer fancy sometimes breeds diseases , and the sight of a disfigured face causes an illness , which brings as great a disfigurement upon the spectator ; if we may believe men that have made observations of that nature , the very looking on sore eyes will cause an inflammation in our own , and sitting on the seats of persons diseased will bring the same distemper into our bones ; and how many are the daily accidents which crush the healthiest bodies into the greatest pain and anguish ! How doth death arrest a Samson with all his vigour and sortitude about him , and how little is sickness afraid to enter into rooms where the various odours seem to be intended as spells to keep out the Enemy : so that it may be said of health , as of Jonas's Gourd , it comes up in a night , and perishes in a night , Jon. 4. 10. and those with whom it continues longer , are every hour in danger of losing it . VI. Children . See how the fond Parent dotes on those Pictures , and how enamoured he is with those Representatives of his person ! one would think he had found cut something that will satisfie the great soul of man , and lighted upon that which can give an immortal spirit true and solid satisfaction . See how he views these lively images of himself , as if he had eyes for no other use but to look on them , and how his soul seems to be bound up with theirs ! But while his sparkling eyes convey , and shoot all their rays on these Darlings of his affections , grim death , unmannerly as it is , a stranger to respect of persons , steps in , marrs all his triumphs , and snatches the Fondlings out of his hands . How have I seen a tender Mother carry her Babe in her arms , feed him with her breasts , dandle him in her lap , and embrace the comely boy with a love as strong as death , and which many waters cannot quench ! she breeds him up , watches his steps , her eyes are over him , and like the Angels of God , she preserves him in all his ways , and with his age her affection grows , and she is concern'd for his welfare , she studies how to advance him , plots how to make him great , rejoyces to hear her Neighbours speak in commendations of him : And now the Lad being grown up , and understanding what the tenderness of a Mother means , the Mother justly expects some returns answerable to the mighty expressions of her love : but we see too often that when all these pains are taken , and all this industry and care is bestow'd , and the kind Mother hopes that the measure of his love to her will be good measure press'd , and shaken together , and running over ; behold the inhumane wretch , Viper-like , preys upon the bowels that did feed and nourish him , grows surly to her that bare him , and it is not all her fire that can kindle any reciprocal flames in his breast ; and thus he that was expected to have been her greatest comfort , proves her scourge , and the Staff that in her old age was to support her , turns into a Serpent to hiss at her , and to sting her . He whom she look'd upon as her glory , becomes her shame ; and he whom once she did rejoyce in , brings her down with sorrow into her grave . And this it 's like Eve had experienc'd in her eldest Son Cain , and therefore when Abel was born she call'd him vanity , for that 's the true import of the name , Gen. 4. 2. Augustus at last is forced to put that Daughter from his sight whom formerly he look'd upon with a favourable eye , and her lewdness makes him hate that name which once he delighted in . Absolom , formerly his Fathers Darling , at last invades his Crown and Scepter , and the indulgent Prince lives to see that Son he doted on , attempt his life , and defile his Bed. And suppose the kind Son with Coriolanus doth that for his Mother , which neither the Peoples tears , nor the Senators prayers could effect , and with Cotta rescues his Father from death , yet the losses , reproach , disgrace , and disasters which often befall even the most dutiful and best natur'd Children make wounds in their Parents breasts . And thus these certain cares and uncertain comforts by the instability and mutability of their condition proclaim to the world , that they are but Vanity . And having thus with as much brevity as the subject would bear , led you to a prospect of the vanity , the creature is involv'd in , I must not dismiss you without some practical reflections . We see how necessary Illumination of Gods holy Spirit is in matters of Religion ; without it the generality of men Ixion . like , embrace a Cloud for Juno , and are so far from seeing vanity in the creature , that they do securely build Tabernacles here , and make the creature their highest and their chiefest good , which was only intended for stairs to raise them into contemplation of the glory , and goodness , and power of their Maker . This irradiation from above , the consequent of earnest prayers , clarifies the mind , dispels the clouds and mists that are upon it , teaches the Soul to examine the inside of things , as well as the outside , and by that means to discover the cheat , if there be any in the alluring object ; and where this day-spring doth not visit the mind , men must necessarily continue in ignorance and folly , and call darkness light , and light darkness , and count that gold which is nothing but guilded brass , and look upon that as satisfactory to their souls , which indeed leavs them empty and destitute of proper food . It 's for want of these beams , which he may be blessed withal , if he will but open the door , and let them in . It 's for want of admitting these heavenly beams , I say , that the Drunkard , the Lascivious , the Proud , the Glutton laughs at the Preacher discoursing of vanity , because he sees not with our eyes , and his intellect is not so clear as ours ; therefore he thinks that vanity a fable : and how should he perceive it , whose eyes of understanding are not enlightned into contemplation and observation of the nature , quality , imperfection , and insufficiency of all sublunary objects : So that we may speak our spirits away into the Air , and read all Solomon's Ecclesiastes to him , and we do but talk to him as we do to a blind man of Colours , he hears our notions , but like empty notions they go in at one ear , and out at another . Vanity , saith the Sinner ! I know nothing that 's more solid , more pleasing , or more charming , than those Riches , and Honours , and Pleasures , and the other comforts you brand with an odious name . These are things I can grasp and feel , and I know the satisfaction they will afford , my eyes see how happy these things make the men that can creep out of dust , and advance themselves above the common Level ; I have not seen that glorious Eternity you speak of , nor was I ever wrapt up with Saint Paul into Paradise ; I never took a view of those spiritual Crowns and Scepters , you talk of . Shall I leave a certain satisfaction for I know not what ? for a thing uncertain and out of sight ? These outward conveniences I see must help me in distress ; and if I hope for ease and content , it must arise from these . It 's not a Notion I can feed upon ; and I may starve if I have nothing but your spiritual food to rely on . It 's the World , as you call it , that must refresh , maintain , and feed me : And it 's but reason it should have my choisest thoughts and affections : And do you charge that with Vanity , which alone deserves my industry and care ? And doest thou talk like a man of reason , Sinner ? If a Beast could speak , would not this be his language ? Hath God given thee no higher faculties ? Hath not he endow'd thee with nobler desires ? Are these o●●ward Goods indeed the things thou chusest for thy treasure ? How brutish is thy Soul , that thou canst fancy any proportion betwixt that and the Creature ! Hast thou a soul capable of grasping a God , and dost thou run into the embraces of an Idol ? Thy soul wants an Everlasting object ; and are these the things that will endure for ever ? Thy soul must have an all-sufficient Being in her arms ! and are these Butterflies , that perish in the handling , fit to ingross thy affections ? Thy Soul must have an Anchor that can give it rest , and will these thorns and bryars do it ? Thy Soul must have an individual companion that will never leave it nor forsake it , and will these deceitful props stand by it at the great Tribunal ? Thy Soul must have a friend that must conduct it to Everlasting Mansions , and will these miserable comforters , that shake hands with it at the brink of Eternity , serve for guides ? Rouse , rouse thy slumbering Soul , vain Man , and let not thine eyes be always shut . Thy blindness is not incurable ; if thou wilt not stand in thine own light , thou maist see through all these shadows , and burst these entanglements . There is certainly Vanity in the Creature , and God will discover it to thee , if thou wilt but call upon him with the same earnestness that blind Bartimaeus used to Christ Jesus . God is pleased with the cry of him that longs to be deliver'd from his misery . O the wonderful difference that is betwixt an illuminated and darkned understanding ! One pities the Creature , the other admires it ; one looks upon it with tears in his eyes , the others heart leaps at the sight of it for joy ; one uses it soberly , the other gluts himself with it ; one sees so much of its weakness as drives him from this barren Wilderness to make his nest among the stars of Heaven , the other so adores its beauty that he can be contented to sweat and toil , and labour in its service for ever ; one salutes it as a stranger , the other embraces it as a wife ; one looks beyond it , the other sixes his eyes upon it as if he were in an ecstasie . So great a difference doth Illumination make ; and indeed without it , you must needs continue strangers to God's designs and your own duty ; you walk in the dark and see not how the Devil imposes upon you , how your Lusts cheat you , and how the World cozens you , how far you run from Heaven , and how near the burning Lake you come ; you run on blindly upon Eternity , and delude your selves with a few formalities of Religion , you know not how the case stands betwixt God and your own souls , and cannot avoid falling into errors ; you prepare for endless sorrows , and make way for bitter , though vain lamentations at last : O that I had known in my day what belonged unto my peace ! but it was hid from mine eyes : You delay your conversion , because you know not the great importance of it , and make light of that which , were your eyes but open'd , would make you tremble to think what pains you have taken to procure your own ruine . II. Men , Fathers , and Brethren , If you do believe that the Creature is subject to Vanity , let me intreat you to act like men , that do believe it . Let your faith be known by your works , and let 's but see you live like persons that do despise this Vanity and seek a better World. When the primitive Christians ( O happy , O blessed times ! ) gave out that they look'd upon this World as vain and transitory , their enemies saw that they were in good earnest when they said so , for they saw them forget what was behind them , and press towards the mark for the high prize of God's calling in Christ Jesus . They saw it , and thought them mad . They saw how they fled from the satisfactions of this World into flames , as if those were the fiery chariots , they were proud to ride to Heaven in . Their faith lay not in talking , and as they believed the Creature to be subject to vanity , so they raised their thoughts from Earth to Heaven , and lived as much above the World as mortality would give them leave . They made no more of the honors and preferments of this life , when inconsistent with God's honor and a good conscience , than they did of glasses and rattles , and the Prince that offered them riches to be enamour'd with Vanity as much as he , was repuls'd this Heroick answer ; Offer these things to Children , and not to Christians . They made their houses Oratories , and their dwelling-places were but so many Churches , where you might hear the praises of God resounding day and night . The husband-man that follow'd his Plough , fancied himself in Heaven , and sung Psalms as cheerfully as if he had been placed in the Quire of Angels : The injuries they suffer'd for the testimony of Jesus , they smiled at , and they that had an incorruptible Crown to look after , justly thought it below them to be concern'd at the slanders and reproaches of a poor envious World ; as if Heaven had been the Countrey from which they had been banish'd , and which they hoped they should be shortly restored unto , they made all the provision they could for it , secured the riches of another World , and bestowed a great part of their goods on Christ's distressed members , because they knew they should find them again after a few years in Heaven : They believ'd Christ's promises , and looking upon him as the Son of God , they had as great a confidence that they should be recompenced in the Resurrection of the just , as if they had the reward already in their hands . They could keep a calm and serene mind under the wars and tumults of this world ; and while men raged about them , they fed upon peace of conscience , and joy in the Holy Ghost . They used the World as if they used it not , and one might see that they had practically learnt the great Lesson , You cannot serve God and Mammon . This Earth they looked upon as a desert , and their perpetual wishes were , When shall we come to appear before God in Sion ! The great things of this World , which their Heathen neighbours magnified , they made light of ; and well might they renounce the glories of this Earth , when they were assured from the Word of God that they had a greater inheritance laid up for them in God's Paradise . They regarded not the censures of their carnal friends and relations , and were contented to be made a spectacle to the World , and to Ange's , and to Men. They rejoyced when they could express their love to Christ , and were troubled when the World made any encroachment upon their affections . They denied themselves in all superfluities , that they might have the more to give to pious uses ; nay , would not allow themselves conveniencies , that they might be in a better capacity to cloath the Naked . They stooped to the meanest offices , and were not ashamed to converse with men of the lowest rank , as with Brethren . They laid aside their grandeur , to obey the precepts of the Gospel , and would not suffer any outward respects to take them off from a close adherence to God's will. They would visit Hospitals , and with their own hands dress meat for them that lay upon the bed of Languishing . This World seem'd so contemptible to them , that they prayed day and night to be deliver'd from it ; and it might be truly said of them , that the World was crucified unto them , and they unto the World ; And thus they despis'd the vanity of these sublunary objects , and by despising , believ'd it . Disparage not your great immortal Souls , Beloved Hearers ; they are capable of another happiness than this World can afford ; and when God hath provided for them Angels food , and bread of Heaven , why should you feed them with trash and husks to impoverish and weaken them for ever ? Arise Christians , and depart , for here is not your Rest. Advance into yonder regions of Bliss , and live there where you may hope to live for ever . Let the World be your Slave , and God your only Master . Let it not be said that your Souls are subject to Vanity as well as your Bodies , and do something to convince the World that you dare to have your conversation in Heaven . The Creature was made subject unto Vanity , on purpose that you might flee away from it , and breath after a more solid good . Will you do less than Pagans ? Will you fall short of Men that never heard the Gospel ? Will you sink beneath those that never had any other light but what the glimmering Candle of Nature gave them ? Can you see Philosophers contemn this Vanity , and dare you be in love with it ? Shall a Diogenes , to shew how little these things , which sensual men admire , ought to be valued , take as much delight in his Tub , as Xerxes in his Babylon , and in dry bread , as much as Smindyrides in his sauces ; in ordinary spring-water , as much as Cambyses in his richer fountains ; in common Sun-shine , as much as Sardanapalus in his purple ; in his staff , as much as Alexander in his Spear ; and in his Mallet , as much as Craesus in his treasures ? Shall a Pagan look on these outward glories as unworthy of his affections , and will you suffer yours to be entangled with them ? Shall a Plato , a Socrates , an Agesilaus , a Spartan , look upon these outward things as dross and dung , trample them under his feet , look upon them between anger and scorn , and think it below a Creature made after the image of God , to dote on Earth , and dust ; and can you that pretend to have learn'd Christ , and pretend to be followers of the humble self-denying Jesus , come behind Heathens , whom you call Blind and Wretched ? Will not they be your Judges one day ? Will not their temperance and abstinence condemn your greediness after these perishable objects ? Will not they shame you , that did more by the strength of nature , than you with all the encouragements of the Holy Ghost ? Will not this aggravate your neglect , and change your Rods into Scorpions ? Will not this make your furnace hotter ? Will not this fill your faces with greater confusion ? Will God let your unprofitableness under the richest means of grace go unpunish'd ? And doth the clearest manifestation of Heaven add no weight to your guilt and stubborness ? If you turn the grace of God into wantonness , will God play with it , do you think , as you do ? It was a Mahometan King , could cause the following words to be written upon the Gates of his Pleasure-house , and the story saith his Life was answerable to the grave Sentences . This World will not continue long ; it 's pride and lustre will soon be gone . Remember , Brother , and apply thy heart to him , who only intended this World for our Inn. Let not thy life be united to this bitter sweet , for it hath drawn in many ; first jested with them , and then butchered them . If thy Soul can but come away from her prison , pure and undefiled , and reach the Mark , it 's no great matter whether thou diest on a Throne , or on a Dung-hill . O Christians , delude not your own souls , God is resolved they shall be withdrawn from this world while you live here , or they shall never arrive to the inheritance of the Saints in light : God is resolved they shall be loosened from this Earth , even in the midst of your strength , and health , and plenty , and liberty , or they shall never ascend his Holy Hill. Away then with those fond conceits that glue your hearts to things below . Let God be the great and dear object of your souls . Let the rivers of your delight run all into that Ocean . For him spend your strength , your labour , and your care . Make room for him in your hearts , and whatever hath had supremacy or priority there , pull it down , and shew it the ruler it must for the time to come obey . Breath after another Country where true and lasting pleasures are , where the presence of God makes hearts chearful , and ravishes souls for ever ; where the society of Angels gives content , and endless bliss shuts out all imperfection and vanity ; and as they say of Boleslaus King of Poland , that he used to wear his Fathers Picture in his bosom , and whenever he was to do any thing of moment , he pull'd out the Picture , lookt upon it , and begg'd of God that he might do nothing unworthy of so great , so good , so wise a Father : so you , let the Landskip of that celestial Country hang always before your eyes , and whatever you are doing , whether you are rising or sitting down , whether you are walking or standing , whether you are travelling or conversing with men , still look upon that Pourtraiture , and let this be your resolution to do nothing unworthy of that Heaven you are aiming at . And then when you come to die , and no friend , no relation , no acquaintance , no riches , no honours , no children can give you ease ; this remembrance , that your mind hath been endeavouring to extricate it self from the vanity of the creature , and that you have lived like persons , that have indeed looked for a City which hath foundations ; this remembrance I say will give you ease , this will make you die with joy at the kiss of God , as the Jews say of Moses , and enable you to triumph over death , O Death where is thy sting ! O Grave where is thy victory ! But thanks be to God , that gives us the victory through our Lord Jesus Christ. III. The Creature is made subject unto vanity ; but what shall we say to those , that subject the creature to greater vanity than ever it was condemn'd to . The Idolater , that melts his Gold , and makes a God of it , as the Israelites in the Wilderness , breaks down the limits of that vanity , outdoes Adam that was the occasion of it ; nay , goes beyond the Judg , that doom'd that Gold to corruption . The Creatures labour under vanity enough , because they cannot serve us in that innocence and integrity we once stood in , but to abuse them , now they are under a state of misery , and to force them to serve us in our sins , is a bondage which will bear witness against the daring sinner in that day , when God shall judg the secrets of mens hearts by the Gospel of Jesus . Sinner , that wine thou abusest to besot thy understanding suffers violence from thee ; thou dost ravish it serve thy lusts , and it groans as it were under thy oppression , and thou makest it vainer than Heaven ever made it . God made it serviceable to thy infirmity , and intended it as a remedy against the weakness of thy nature ; but when thou swallowest it to destroy thy nature , to throw down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which must guide thy actions , and shed discretion into thy speeches and converse ; forcest it to make thee a beast , and leave nothing in thee but the brutal part , indeed scarce to leave thee sense and appetite ; thou dost offer greater insolence to it than Amnon did to Thamar . Surely every man is vanity , saith the Psalmist , Psal. 39. 11. But he that tempts his neighbour to run with him into excess of riot , Makes him worse than vanity ; the Adulterer and Fornicator , that is restless till he hath caressed his Mistress , as he calls her , to consent to his folly ; The ill companion that solicits his associates to be lewd and prophane with him : such persons make the creature so vain , that a devout soul cannot but stand amazed at the enterprize : vain indeed , for they double and treble its misery ; and he that entices his friend into sin , makes him besides his vanity a creature of the Devil . The man before this sin was born to trouble as the sparks fly upward , but the sin he is drawn into makes his burden greater , increases his load , and makes his pound of vanity , a talent , and as if his weakness and frailty here on earth were too little , sinks him into Hell , and as if the curse of God of old were too light a punishment , makes him obnoxious to Gods everlasting malediction . And such men must necessarily be of the first form in the Devils Kingdom ; for these make Devils , help to increase the number of the Fiends , and are Familiars , that make men sinck with them into endless torments . The Covetous , who confines his money to his Chest , and makes that lie still in his Coffers , which like blood should have its circulation , and as it is given him from Heaven , should return to Heaven again by way of charity , and doing good , seems to be angry with God for giving that Creature so small a touch of vanity ; and therefore as if God had not made it frail enough , makes himself Gods Officer , renders the Dye deeper , drowns it in misery , and inflicts vanity upon it with a witness , and Gods little finger he makes heavier than his loyns , for he wants in the midst of plenty , and is indigent , while he knows not how to consume that which he hath already : and this vanity increases if extortion and oppression joyn with it , and tempt hm to wade through Orphans tears , and Widows blood , through the necessities of the Fatherless , and through the cries and lamentations of the needy , to make his heap much greater ; and certainly , if the Creature is to be purged from its vanity by fire , it 's but reason his body should be the fewel , who hath loaded the Creature with so much vanity and misery , and against Gods will and order too . His stripes will be iustly doubled , for his sin was so , and he deserves to be punished , both for his cruelty and disobedience . The Scripture excludes such men from the Kingdom of Heaven , and good reason , for they are so given to vanity , that they would attempt to make Gods Joys and Hallelujahs so . IV. In the vanity of the Creature , let us behold our own , and whenever we take a view of the decay of terrestrial glories , and see day die into night , and Summer into Winter , one hour , one moment into another , and herbs and plants shed their blossoms , let us reflect upon our own death and departure hence . The Stoicks were in the right , when they defined Philosophy or Religion to be a Meditation of death . He that is frequently engaged in such meditations , embitters his sensual delights , crushes his fondness of the world , dares not live in those sins which other men allow themselves in , and takes the readiest way to overcome himself ; for how should he be enamoured with earth that looks upon himself as leaving of it ! and what delight can he take in the laughter of fools , or in jovial company , that expects every hour to be summon'd to the Bar of Christ ! how should he set his heart upon his Farm and Oxen , that looks every moment to be call'd to give an account of his Stewardship , and knows not how soon the Arch ▪ Angels Trumpet will sound , and the Judg of Quick and Dead awaken the world with his thundring voice , Arise ye dead , and come to judgment . This even the Heathens were so sensible of , that the Egyptians , as every man knows , had a Sceleton , or Death's head set on amidst their greatest dainties , and at their greatest Feasts , to check vain mirth , and to put their Guests in mind , what they were shortly to come to . This made the Patriarchs of old dig their Sepulchers in their Gardens , while their glory was yet fresh in them , that neither the pleasure of a Garden , nor their business might take them off from a continual contemplation of mortality . This made others order their Winding ▪ sheet to be carried before them ; others command their Servants to call to them every night they went to bed , That their life was spent ; for their going to sleep they looked upon to be but a kind of going to their Graves . And indeed he that thus thinks of death , cannot be surprized when it comes , for it is but what he look'd for , and when it knocks at his Chamber door he can let it in , and embrace it as a welcome Messenger with Simeon , Lord , now lettest thou thy servant depart in peace , for mine eyes have seen thy salvation . V. In the vanity of the Creature , let us take notice of the odiousness of sin , and it 's large demeri●s ▪ when God for mans sin hath subjected the Creature unto van●●y , it shews what an abhorrency he hath from sinful actions , and how displeased he is with transgression of his Laws , in that he confines not the punishment to Man alone , but extends it to the Creatures , or to his Servants too . To the generality of men sin seems but an inconsiderable thing , and they fancy God to be altogether such a one as themselves ; they will not believe that sin hath that poison in it , which all true penitents find , nor that there is that Hell in it , when ever the Conscience awakes , which Cain , and Saul , and Judas found . They apprehend God childishly merciful , and because he knows their frame forsooth , that they are frail and weak , he cannot be angry with them for not observing his injunctions . They make him a Being without justice , and though they could wish he would revenge their quarrel , whenever they receive any signal affront of their neighbours , yet they would not have him revenge their ingratitude to him , and because they would not have him angry with them , therefore they believe he will not ; and from their loose behaviour infer his good nature , and please themselves with thinking that he will overlook their wilful errors , because their nature abhors every thing that looks like pain and torment . But these fancies , Sinner , are so far from extenuating , that they but aggravate thy folly . Alas ! it is not thy unwillingness to suffer that will allay Gods wrath , nor thy tenderness to thy self that will make him express less hatred and indignation against thee . If unwillingness to endure pain were a sufficient bar to justice , what Malefactor would be put to death ? and if this plea will not serve on Earth , sure I am it will be insignificant in the Court of Heaven ; and as light as sin seems now , there will a time come when it will be weightier than Rocks and Mountains . Though thou losest the sense of it , yet God doth not forget the dishonour done unto him by it ; and when the monstrous load sunk the Son of God , and pressed him that was infinite into a sweat of blood , and made the immortal die : think what a pressure it will be for thy impenitent soul ( for from such Christ hath not taken away Gods anger ) when the whole burden shall be thrown upon thee at the Revelation of the righteous judgment of God. VI. Doth the whole Creation hope to be deliver'd from her bondage ? Then lift up your heads , ye mourners of Sion , and learn to imitate the Creature in its hope . Doth the Creation as it were support it self with this hope from sinking into its primitive Chaos , and cannot this hope of your everlasting deliverance keep your hearts from fainting under the darkest providence ? Behold the Husbandman waits for the precious fruit of the Earth , and hath long patience for it , until he receive the early and the latter rain , Jac. 5. 7. You sow in tears now , the day will come when you shall reap in joy ! It 's but a little while , and he that shall come , will come : The hope of a Kingdom keeps a captive Prince from murmuring , and should not the hopes of that Kingdom which fades not away , bear up your spirits against despair ? Have you fought the good fight so long , and will you give over now ? Are you within reach of the Crown , and will you lay down your weapons ? Are you within sight of the Haven , and will you suffer shipwrack ? Behold that Jesus , who was dead and is alive , and is the King of the Princes of the Earth , is hastening to your rescue ; you 'll see him ere long coming in the clouds of Heaven , and all his holy Angels with him , your afflictions then will all be changed into Eternal Freedom , your waters of Marah into rivers of delight , which make glad the City of God , your prison into perfect liberty , your Lions Den into a Palace , your fiery Furnace into the light of God's countenance , your Dungeon into Heaven , your poverty into plenty , your sickness into Eternal health , your losses into solid possessions , your shackles into kisses , your setters into the kindest embraces , your bryars into glory , your thorns into a Crown . O joyful day , when this corruptible shall put on incorruption , and this mortal shall put on immortality , and your rags be changed into splendid robes ! Who would not suffer a while to enter into that rest ! Who would be afraid of being destitute , tormented , afflicted , when these storms are all to expire into Eternal Sun-shine ! The Spirit and the Bride , say , Come ; and let him that hears , say , Come ; Even so , Come Lord Jesus ! Having thus led you from the Creature to the Creator , I must crave leave to lead you back again from the Creator to the Creature , viz. To the party deceased . And here I could wish I were able to give you that account of her Life and deportment , which in all probability you expect upon this occasion ; But when I shall have told you , that it was not my happiness to be acquainted with her before she died , you 'll soon pardon my silence in her Commendations ; And yet I dare not be so injurious to her Memory , as to conceal the Character , which those that knew her intimately , were pleased to give of her . Her Piety it seems was great and early , and her Soul big with Devotion in an Age which is exposed to the greatest Temptations . What Solomon learn'd by sad experience in his latter years , she practised in the days of her youth ; and the fear of God which he found to be the only true happiness , when he had run through all the risks of sin , she embraced before she had tasted any of the Worlds pleasures . She no sooner came to years of discretion , but she saw that her greatest interest lay in loving God , and understood that to remember her Creator , before the evil days do come , was the greatest prudence and policy . As young as she was , her eyes were fix'd upon a better World , and it was hard to say which had her greatest care , God's glory , or her own Salvation . Her affection to Goodness appear'd in her , when Vice begins to flourish in other persons , and she began to shoot out buds of Grace , when others look upon 't as a piece of necessity to run out into Sin and Vanity . The Word of God was the food , her Soul delighted in , and she thought no provision comparable to the Bread of Life , which feeds men into Eternal content and satisfaction . She had learn'd , that God was one that did hear Prayers , and to address her self to him , was not the least part of her employment . In these tender years she was already arriv'd to that knowledg , which Philosophers formerly attained not unto , till they were grown aged , and was become Mistress of the greatest vertues at a time , when others are apt to laugh at strictness and severity as a mellancholy humor . She had already learn'd to scorn reproaches for Righteousness sake , and did clearly apprehend that her greatest glory must be Religion and God's favour . At those years when others hardly know what Heaven means , she had already felt it in her Soul , and she could guess at what Angels did above by her praising and magnifying the beauty and bounty of her Maker . The fruits of the Spirit which are not seen in others before fifty , appeared in her at eighteen , and the joys of the Holy Ghost , which are not counted modish till fourscore , became familiar to her , as soon as her reason began to exert it self into action . She had already practised to lay up her treasure in Heaven , and as if she had foreknown her death , she made preparation for it at a time , when others make provision for the flesh to fulfil the lusts thereof . What would this Plant have come to , if it had grown up to its full height and stature , and how glorious would this Tree have been , if it had been permitted to spread its branches like the Cedars in Lebanon . She that did already , like Aarons rod , bud and blossom , and bear fruit ; how rich would the fruit have been , if it had been warm'd some years longer by the Sun of Righteousness ! But the flower was too costly for this valley of tears , and the soil here below too course for this curious Plant to thrive in ; God therefore cropt it to transplant it into Paradise , and withdrew it from the eyes of men , because it was a fitter spectacle for Angels . FINIS . Some Books Printed for James Collins . THe Duke of Albermarl's Compleat Body of Military Discipline , Fol. The Great Law of Consideration in order to a Serious Life , by Anthony Horneck Preacher at the Savoy , Octavo . Essays on several Important Subjects in Philosophy and Religion , by Joseph Glanvil Chaplain in Ordinary to his Majesty , Quarto . Two Discourses , viz. A Discourse of Truth by Dr. Rust , Lord Bishop of Dromore in the Kingdom of Ireland , and the way of Happyness and Salvation rescued from vulgar Errors , by Joseph Glanvil Chaplain in Ordinary to his Majesty , Twelves . Bishop Wards Sermons before the King , and other occasions , Oct. Doctor Parkers Answer to Marvel , Oct. Bishop Bramhall's Vindication of the Church of England , Oct. Private Conference twixt a rich Alderman and poor Countrey Vicar , by Dr. Pettis , Oct. Notes, typically marginal, from the original text Notes for div A44540-e370 2 Pet. 3. 16. Tertuli . lib. 3. adv . Marc. Luc. 12. 17 , 1● Matth. 23. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diog. Laert. lib. 6. de Diog. De 300 Statuis Demetrii Phalerei null● corrupit aerug aut situs , sed omnes vivent ipso eversae sunt . Demadis statuae co● flatae sunt in matulas . Plutarch . de Rei● Ger. praec . Tertullian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Voluptas bonum pecoris est Senec. a Campana luxuria perquam utilis ci●itati nostrae ●uit . Invi●tum enim artis Hanniba●em , illicebris ●uis complexa , ●incendum Romano militi ●ibuit . Val. Max. lib. 9. ● 1. b Aelian . Lib. 5. de Animal . c. 40. Max. Tyrius Dissert . 21. In Strab. lib. 1● . Vid. Trigant . Com. de Exped . apud Sinas . Et Martin . Hist. Sin. lib. 8. Vid. Plat. in Axioch . Job 1. 14. & seq . 2 Cor. 11. 26. Job 29. 3. 6. 19. &c. 31. 4. Vid. Senec. Consil. ad Polyb . c. 28. Hom● ▪ Via . Helmont . ●● Sympath . Vid. Valer. Max. lib. 5. c. 4. Vid. Olear . Rosar . p●rs . lib. ● . c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debarim Rabba . 
A31997	----	The Godly mans ark, or, City of refuge, in the day of his distresse discovered in divers sermons, the first of which was preached at the funerall of Mistresse Elizabeth Moore : the other four were afterwards preached, and are all of them now made publick, for the supportation and consolation of the saints of God in the hour of tribulation : hereunto are annexed Mris. [sic] Moores evidences for heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness / by Ed. Calamy ... Calamy, Edmund, 1600-1666. 1658 Approx. 323 KB of XML-encoded text transcribed from 153 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A31997 Wing C248 ESTC R22111 12263464 ocm 12263464 57918 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31997) Transcribed from: (Early English Books Online ; image set 57918) Images scanned from microfilm: (Early English books, 1641-1700 ; 622:13) The Godly mans ark, or, City of refuge, in the day of his distresse discovered in divers sermons, the first of which was preached at the funerall of Mistresse Elizabeth Moore : the other four were afterwards preached, and are all of them now made publick, for the supportation and consolation of the saints of God in the hour of tribulation : hereunto are annexed Mris. [sic] Moores evidences for heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness / by Ed. Calamy ... Calamy, Edmund, 1600-1666. The second edition, corrected and amended. [40], 254 p. Printed for John Hancock ..., and for Tho. Parkhurst ..., London : 1658. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Funeral sermons. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2003-12 Rina Kor Sampled and proofread 2003-12 Rina Kor Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE Godly Mans Ark OR , City of Refuge , in the day of his DISTRESSE . Discovered in divers SERMONS , The first of which was Preached at the Funerall of Mistresse Elizabeth Moore . The other four were afterwards preached , and are all of them now made publick , for the supportation and consolation of the Saints of God in the hour of tribulation . Hereunto are annexed Mris. Moores Evidences for Heaven , composed and collected by her in the time of her health , for her comfort in the time of sickness . By ED. CALAMY , B. D. and Pastor of the Church at Aldermanbury . The second Edition , corrected and amended . London , Printed for Iohn Hancock ( Brother to the late deceased Eliz. Moore ) to be sold at the first shop in Popes-head Alley , next to Cornhill . And for Tho. Parkhurst at the three Crowns over against the Great Conduit at the lower end of Cheapside . 1658. TO Those of Aldermanbury-Parish , Together , With all others who attend constantly upon the Word of God there preached , and more especially to such of them , who are admitted to partake of the Lords Supper there administred . Beloved in the Lord ; I Need not spend much time in giving you an account how these ensuing Sermons come to bee made publick . It is not because they are more worthy than those which you hear weekly ; Nay , I may truly say ( without boasting ) they are less worthy ( though I think none of them much worth ) than many others . It is not because I desire to bee in print ; But it is 1 To present you with the Pattern of a Woman whom God did pick out to make an example of great affliction , and great patience , that when you come into great troubles , you may bee comforted with those comforts , with which shee was comforted . 2 To acquaint you with the pains shee took , and with her diligence in time of health to make her salvation sure ; That so you may bee provoked to lay up suitable , seasonable , and sufficient provision against an evil day , and not have your Evidences for Heaven to get in the hour of adversity . It is the grand sin of most people to delay and prorogue their solemn preparation for affliction and sickness , till they come to bee sick , and in affliction . There are many in Hell , who purposed to repent , but were prevented by death ; therefore Bernard saith , good purposes go to Hell , and only good performances lead into Heaven . To prevent your delaying and deferring to provide for affliction , these Sermons are printed , and to perswade you , that whatsoever you do for Heaven , you would do it speedily , and with all your strength . The Subjects handled are so plain and easy , and the stile so rude and unpolished , that I was resolved to have buried them in perpetual oblivion , had I not been conquered by this following ( together with the forementioned ) consideration , that they are calculated only for people under great troubles , at which times learned debates about Discipline , and controverted points of Divinity , painted Eloquence , and curious Language , are of very little esteem , and account . Afflicted consciences are oftentimes puzled , but never comforted with doubtful disputations . Neat and elegant expressions may skin over , but cannot Cure spiritual diseases . Nothing can heal a wounded conscience , and keep a man from sinking into despondency in the day of great tribulation , but a real , right , and particular Application of the Promises , to help a doubting Christian to performe this great work , there are thirteen plaine Rules and Directions laid down in the following Treatise . My prayer is , that they may prove useful and successeful . Seneca indeed comforts his friend Polybius , and perswades him to bear his afflictions patiently , because hee was the Emperours Favourite , and tells him , That it was not lawful for him to complaine , while Caesar was his friend : But this was but a poor Cordial : For Caesar himself a little while after , was so miserable , that hee had not a friend to help him , much less was hee able to help his friend . The Word of God affords a better Cordial . it bids a true Child of God not to bee overmuch dejected under the greatest affliction , because hee is Gods Favourite ; It tells him , That it is not lawful for him to complain while God is his friend , and the Promises of God his rich portion , and inheritance . Though Job lost all hee had , yet hee lost nothing , because hee lost not his God , who is All in All , and they who have him , have All. My purpose at first was onely to have printed the Sermon preached at Mris. Moors Funeral , together with her Evidences for Heaven , collected by her in the time of her health . But the importunity of friends hath overswayed mee , and caused mee to adde four more , preached immediately afterwards on the same Text. And now ( Dearly Beloved ) having this fair opportunity to speak to you in writing , give mee leave to propound and lay before you some cautions and admonitions ; some Rules and Directions for the right ordering of your lives and conversations in these dangerous and divided times , that so you may bee able after my decease , to have them in perpetual remembrance . 1 Take heed of mistaking in the great work of Beleeving and Repenting . Faith and Repentance are the two great Gospel-graces : And the reason why so many miscarry to all eternity , is not for want of them ( such as they are ) but upon a pure mistake , in thinking they have them , when they have but a shadow of them . Where one goeth to Hell by desperation , hundreds go thither by presumption . O! quam multi cum hâc vanâ fide , & vana spe ad aeternos labores descendunt ; How many thousands go to hell with a vain faith , and hope of heaven ! And therefore bee much in examination , whether your Faith be right or no. Examine your selves , whether yee bee in the Faith , prove your own selves . To bee mistaken in the great work of Beleeving , is to bee necessitated to damnation . For hee that beleeves not , shall bee damned . Ask your souls often , whether your Repentance bee of a right stamp or no ; whether it bee a Repentance unto life , a Repentance never to bee repented on . To bee mistaken in purchasing of Lands , can but hurt your outward estates ; but to bee mistaken in the graces of Faith and Repentance , will undo your souls to all eternity . What the Characters of a true Faith , and true Repentance are , you have frequently heard , I will not now repeat them . Only remember that self-flattery , is self-mockery ; that soul-delusion , is soul-damnation . Pray unto God to deliver you from that great murderer of souls , the sin of Presumption . 2 Take heed ( as I have said ) of delaying , and putting off the great work of providing for Heaven , till sickness or old age . The Lord Christ commands you to seek first the Kingdome of God , and his Righteousness , &c. First , before other things , first , more than other things . You must seek after Heaven in the first and chief place , and if you seek it in the least and last place , you will never obtain it . In matters of weight delay is dangerous , Abigail made haste to prevent Davids fury . Rahab made haste to hang out her Scarlet threed . The salvation of your souls is a matter of the greatest concernment , and to delay providing for it , is not onely a sin against the command of Christ , but a sleighting of the Heaven of Christ. How justly may God deny to you ( who refuse when hee calls ) either space , or grace , to turn to him , and say to you , as it is reported , hee said to a man , who desired to repent in his old age , ubi consumpsisti farinam , ibi con-sume furfurem ; Where you have spent your flower , there go spend your branne ; Therefore let my Counsel bee acceptable to you . Make Christ your unum necessarium , your one thing necessary , and Heaven your primum quaerite ; Seek yee first the Kingdome of God , and his Righteousness . Say with David , I made haste , and delayed not to keep thy Commandements . 3 Take heed of resting in the Ministry of man , You must not despise the teachings of Orthodox Ministers lawfully called ( for hee that despiseth them , despiseth Christ ; hee that is above their teachings , is above the teachings of Christ , for Christ teacheth by them . They are his Embassadors , and they preach not only in his Name , but in his stead ) yet you must not rest satisfied with the teachings of men , but pray , That while the Minister speaks to your ears , God would speak to your hearts . That God would fulfil that blessed Promise , Isa. 54. 13. And all thy Children shall bee taught of God. That hee would give you an unction from the Holy One to teach you all things . That you may see the goings of God in his Sanctuary , you may behold the beauty of the Lord , and see his power and glory in his holy Temple . In a word , That God would give you , not onely the presence of Ordinances , but his presence in them . That you may experimentally know , what it is to injoy communion with God in Gospel-Administrations . 4 Take heed of formality , customariness , and carelesness in the performance of holy duties . Hee that serves God carelesly , brings a curse upon himself , instead of a blessing . For cursed is hee that doth the work of the Lord negligently . Hee that serves God formally and customarily doth not serve him , but mock him . If the Israelites had brought the skin of a beast for sacrifice , instead of a beast , it would have been counted a mocking of God , rather than a worshiping of him . So do they who serve God negligently and formally . 5 Bee not contented to have a name to bee godly and religious , but labour to bee really such as you are supposed by others to bee . Remember what Christ saith of the Church of Sardis . That shee had a name to live , but was dead . What will it profit you to bee thought by men to bee godly , if God knows that you are ungodly ? What will it advantage you to seem to go to Heaven , and yet at last to miss of it ? O labour to bee Christians , not only in word , but in deed , and in truth , not onely by outward profession , but by a holy conversation . Rest not satisfied with a less degree of grace , than that which will bring you to Heaven . It will bee a double Hell , to go within an inch of Heaven , and yet at last to miscarry . 6 Remember what Christ saith of Capernaum . The Capernaites were not so bad as the Gadarens , who desired Christ to depart from them : much less as the Nazarites , who thrust Christ out of their Coasts . For they heard him preach every Sabbath-day , and were astonished at his doctrine . And yet because they did not sincerely practise what was taught them , Christ pronounceth a heavy doom against them , Matth. 11. 23 , 24. And thou Capernaum which art exalted unto Heaven , shalt bee brought down to Hell ; for if the mighty works which have been done in thee , had been done in Sodome , it would have remained unto this day . But I say unto you , that it shall bee more tolerable for the land of Sodome in the day of judgement , than for thee . It is not enough to praise the Sermons you hear , to admire , and stand astonished at the Doctrine delivered . If you do not practise what is preached . If you do not live Sermons , as well as hear them , it shall bee easier for Sodome and Gomorrha at the day of judgement than for you . 7 Take heed that the love of the world , doth not eat out the heart of Religion , and at last , Religion it self out of your hearts . Remember what the Apostle Paul saith , That the love of money is the root of all evill , which while some have coveted after , they have erred from the faith , and pierced thēselves through with many sorrows . And what the Apostle John saith , Love not the world , neither the things that are in the world . If any man love the world , the love of the Father is not in him . There is no sin so contrary to true Saint-ship , as worldly-mindedness : A Saint is one who hath much of Heaven in him , and is much in Heaven . A Saint is one whose original is from Heaven , hee is born from above , his name is written in Heaven , his meditations , affections , and conversation is in Heaven . Hee is one who is elected to things above , and called to partake of Heaven , and eternal happiness . And for such a man to minde things earthly , is a sin of the first magnitude . Therefore the Apostle would not have covetousness so much as named amongst Christians . There is no sin more defiles the soul. It will besmear you , and make you spiritual Blackamores , and Chimny-sweepers in Gods sight . There is no sin doth more dead and dull the heart in the doing of good duties . It hinders a man both from , and in Ordinances . The Farmer ; and Merchant made light of the call of Christ , and one went to his Farm , the other to his Merchandize . There is no sin will more eclipse the light of Gods countenance from shining upon you . The Moon is never in the Eclipse , but when the earth comes between us and the Sun. A child of God is seldome without the light of Gods countenance , unless it bee through the over-much love of the world . No sin will more hinder your flight up to Heaven . The Ostrich cannot flye high , because of the shortness of her wings . Jacob was forced in his travelling towards Canaan to go slowly and softly , because of his multitude of children , of flocks and herds . And therefore let mee again beseech you to take heed of worldly-mindedness ; this will quickly betray you into Apostacy from Christ , and from the truths of Christ. A man who loves the world , will ( Judas-like ) betray Christ for thirty peeces . Hee will part with his Religion , rather than with his estate . This sin is the root of all evil , it exposeth a man to all temptations , to hurtful lusts , to all errors , and all kinde of sorrows . It will drown your souls in perdition . Hee that seeks things below , shall have his Heaven below . The Apostle saith expresly , that they who minde earthly things , their end is damnation . Therefore let mee once again repeat it ; Take heed lest you bee like the Thorny ground . Let not the cares , riches , and pleasures of the World choak the good seed that is weekly sown in your hearts . 8 Let it bee your morning and evening thought what shall become of you to all eternity , and labour so to use things temporal , as not to lose the things that are eternal . Remember that this life is a moment upon which eternity depends , and according as you spend this moment , so you shall bee for ever happy , or for ever miserable . Remember that the pleasures of sin are but for a moment , but the punishments of sin are everlasting . 9 Look upon Sin as the greatest 〈◊〉 evils , greater than poverty , imprisonment , banishment , or death it selfe chuse the greatest Affliction , rathe● than commit the least sin . If Hel● were on the one side , and Sin on the other chuse rather to go into Hell , than to sin against God. For Sin is a greater evill than Hell , because it is the cause o● Hell , and more opposite to God ( who is the chiefest good ) than Hell is . For God is the Author of Hell ( which hee hath provided for all unbeleevers , and impenitent persons . ) But it is blasphemy in the highest degree , to say , That he is the Author of Sin. Look upon Christ as the greatest good , greater than health , wealth , liberty , or life . Love Christ more than you love your estates , or lives ; Hee that loves Christ more than the world , will not forsake Christ to imbrace the world . Hee that fears sin more than affliction , will not sin to avoid affliction . 10 Rest not contented with that measure of grace you have attained unto ; but labour to grow in grace , and in the knowledge of the Lord Jesus Christ. Remember that the Scripture doth not only perswade you to get into Christ , but to grow up into Christ ; not only to bee Righteous , but to bee filled with the fruits of Righteousness , &c. Remember that saying of Christ , To whom much is given , of them much is required . God hath given you much , you have plentiful means of salvation , and you have had them for many yeares , hee expects from you , not onely good fruit , but much good fruit ; not only thirty-fold , and sixty fold , but an hundred-fold . Where the Husbandman bestows most cost , hee expects most fruit . The more a Merchant adventures by Sea , the greater return hee looks for . God hath done more for you , than for many others ; and therefore hee expect that you should do some singular thing for him . Hee looks you should be more humble , more heavenly , more knowing than others . If the Sun should give no more light than a little Candle , to what purpose hath God given it so much light : If you that have Sun-like abilities do no more good , than those who have but half your abilities , to what purpose have you them ? It is a true saying , As our gifts increase , so must our account increase . You shall answer at the great day , not only for your gifts , but for the measure of them . Remember that God doth not only require service from you , but service proportionable to the means , and mercies you injoy . Hee that hath but one Talent , shall answer but for one ; but you that have five , or ten Talents , must bee answerable , according to the quantity , as well as the quality of them . 11 Labour to diffuse those graces which God hath given you , and to communicate them to those with whom you converse . True grace is of a spreading nature , and therefore compared to leaven , which diffuseth it self into the whole lump , and to Salt , that seasoneth all those things with which it is mingled . Assoon as the woman of Samaria had found out the Messias , shee leaves her water-pet , and goeth into the City , to tell others what God had done for her . Assoon as Cornelius had received the Message from the Angel , to send for Peter ; hee calls together his kinsmen and neer friends , that they , together with him , might bee made partakers of Gospel-grace . A true Christian is like a Needle touched with the Loadstone . A Needle ( truly touched ) draweth another , and that will draw another , and that , another : Whosoever hath his heart truly touched by effectual grace , will labour to convert others , and they , others . Philip will draw Nathaniel , Andrew will draw Peter . And Peter being converted , will labour to strengthen his Brethren : There is a natural instinct in all creatures to make others like themselves ( as fire will turn all things that come neer it , into fire ) and there is a spiritual instinct in all converted Christians , to convert others . It is as natural to a true Christian to make others true Christians , , as it is for a man to beget a man. True grace is not only of a communicative , but of an assimilating nature . See then that you labour by seasonable and religious admonitions , and exhortations ; by communicating of experiences , and especially by the shining pattern of a holy life and conversation , to bring all those with whom you converse unto Iesus Christ. That man hath not grace in truth , who puts it in a dark Lanthorne . 12 Labour to bee good in your Relations , good Husbands , and good Wives , good Parents , and good Children , good Masters , and good Servants . Remember that that man cannot bee a good man , who is not good in his Relation . Hee cannot bee a good Christian , who is not a good Husband , or a good Child , or a good Father , &c. Shee cannot bee a good Christian , who is not a good Wife ; and so of the rest ; and the reason is : Because the same God who commands the Husband to love God , commands him to love his Wife ; the same God who commands the Woman to obey God , commands her to obey her Husband . There is the same stamp of Authority upon our duties towards our Relations , as upon our duties towards God ; therefore bee sure to make conscience of relative duties . 13 Ioyn works of mercy and charity together with your profession of piety and holiness . For God hates a penurious , niggardly , and covetous professor of Religion . Let that saying of David abide upon your hearts , God forbid I should serve the Lord with that which cost mee nothing . God hates your obedience to the first Table , if it bee not joyned with obedience to 〈◊〉 second . Works of mercy and charity ar● made in Seripture the touchstones 〈◊〉 the truth of our piety and holiness . This is pure Religion ( saith the Apostle ) and undefiled before God , and the Father , to visit the Fatherless , and Widows in their affliction , and to keep himself unspotted from the world . If any man say ( saith St. John ) I love God , and hateth his Brother , hee is a liar , for hee that loveth not his Brother whom hee hath seen , how can hee love God whom hee hath not seen ? An unmerciful , and an uncharitable man , is a wicked and an ungodly man. Let it bee the care of all those amongst you , who are rich in estate , to be rich in good works . Let every man lay up for the poor , according as God hath prospered him , remembering that saying of Christ. Come yee blessed of my Father , inherit the Kingdome prepared for you , from the foundation of the world ; For I was an hungred , and yee gave mee meat , I was thirsty , and yee gave mee drink , I was a stranger , and yee took mee in , naked , and yee cloathed mee , I was sick , and yee visited mee , I was in prison , and yee came unto mee . 14 Take heed of separating from the publick Assemblies of the Saints . I have found by experience , that all our Church-calamities have sprung from this root . Hee that separates from the publick worship , is like a man tumbling down a hill , and never leaving till hee comes to the bottome of it . I could relate many sad stories of persons professing godliness , who out of dislike to our Church-meetings , began at first to separate from them , and after many changes and alterations , are turned some of them Anabaptists , some Quakers , some Ranters , some direct Atheists . But I forbear ; you must hold communion with all those Churches , with which Christ holds communion ; you must separate from the sins of Christians , but not from the Ordinances of Christ. Take heed of unchurching the Churches of Christ , lest you prove Schismaticks instead of being true Christians . 15 Though you never live to see the times setled , yet labour to get your consciences setled : Pray for the Spirit of Truth , to guide you into all Truth in these erring dayes . Remember that saying of Christ , If thine eye bee evil , thy whole body shall bee full of darknesse ; if therefore the light that is in you bee darkness , how great is that darkness . God hath given you your understandings , to be the guide of the whole man. As the Eye is the guide of the body , and the Sun of the world , so is the understanding of the man ; therefore you must in praying , pray that God would give you a right understanding in all things . Pray not onely for the grace of Sanctification , but of● Illumination . Avoid as soul-poyson all Doctrines , 1 Which tend to liberty , open a door to prophaneness , and are contrary to godliness . 2 Which hold forth a superstitious strictness above what is required in the Wo●d . 3 Which are Antimagistratical , and Antiministerial . 4 Which lift up corrupt nature , and exalt unsanctified reason . 5 Which preach free-grace , to the utter ruine of good works . 6 Which lessen the priviledges of Infants , and makes their condition worse under the New Testament , than under the Old. 7 Which are contrary to the Analogy of Faith , the ten Commandements , and the Lords Prayer . 16 Take heed lest being led away with the errour of the wicked , you fall from your own sted fastness . Take heed of a threefold Apostacy , of which this Nation is deeply guilty . Of Apostacy 1 In your Judgements , from the Truths of Christ , and from the Faith once delivered to the Saints 2 In your Affections , from that ancient love , desire , and delight , which the Saints of God have had heretofore , and you your selves once had , in , and towards the Ordinances of Christ , and the godly and learned Ministers of Christ. 3 In your conversations , from that humble and exact walking with God in all good duties , both towards God , and man , which was the credit , and honour of the good old Puritan in former daies . Let mee speak to you in the words of the Apostles Paul and Peter . Wherefore my beloved Brethren , bee yee stedfast and unmoveable , &c. The God of grace , who hath called you into his eternal glory by Jesus Christ , make you perfect , stablish , strengthen , and settle you . 17 Remember that it is the will of Jesus Christ , that you who partake of the same word of life , and of the same Sacramental Bread and Wine , should admonish one another , exhort one another , watch over one another , bear the burdens of one another , provoke one another to love and good works ; seek the good of one another , and not your own good only . That you should warn the unruly , comfort the feeble-minded , and support the weak . That this is your duty appears , from Col. 3. 16. Phil. 2. 4. Heb. 1. 24. Gal. 6. 1. Rom. 15. 2. Rom. 14. 7. 2. Cor. 5. 15. 1 Thes. 5. 11 , 13 , 14. The 12th . vers . speaks of Ministerial and authoritative admonition , but the 13 , and 14. verses of fraternal and charitative . These Texts will rise up in Iudgement against thousands of Christians at the last day . I do not say that you are to admonish none but those of your own Society . Admonition is an act of mercy ; It is spiritualis Eleemosyna , spiritual Almes , and you are bound by the royal law of charity , by the communion of Saints , the communion of Churches , and communion of natures , to distribute these spiritual almes to all that need them , as God shall give occasion . But this I say , you ought especially to admonish them , and watch over them . This is novum , though not solum vinculum . Some Divines think that one chief reason why the Israelites were punished for Achans sin , was because they did not admonish him , and watch-over him : For the Israelites were commanded in the plural number , Josh. 6. 18. Keep your selves from the accursed thing , &c. Hee was one of the body , and because they did not watch over him , they communicated in his sin , and in his punishment . There is an excellent Law in this Nation , That every Parish shall provide for its own poor . And by parity of reason , it is as just and equal , That every Congregation should chiefly and especially look to the souls of their own members , to warn them , admonish them , exhort them , and watch over them . That you may the better discharge this duty , you must labour to bee acquainted one with another , as far as your Callings and Relations will give you leave . It is a great and common sin , and much to bee lamented , That there is so little knowledge and acquaintance , between those that are of the same Congregation . They sit in the same Pew together , partake of the same Sacrament , and yet converse no more together , than if one lived at York , and the other at London . And when they do converse together , it is a meer civill and outward converse , as amongst sober heathens : But there is very little Religious society between them , for the spiritual edification one of another . Now this must needs bee a great sin ; For how can you watch over one another , edifie and admonish one another ? How can you support the weak , comfort the feeble-minded , if not spiritually acquainted one with another . And yet it is not my opinion , that every member of a Congregation is bound to know every fellow-member . I beleeve it was not so in the Church of Jerusalem , or of Samaria . It is incredible , to think that they all knew one another . I should bee loath to lay such a clog upon you consciences , as to say , That every maid-servant , and man-servant is bound to know , and to bee acquainted with all those with whom they communicate in the Lords Supper . Indeed the Church-officers are the eyes of the people , and are to know all , and to bee acquainted with all : But yet notwithstanding this , I say , It is the duty of every member , to endeavour according to his place and calling , to grow up in spiritual acquaintance one with another , as God shall offer occasion , and not to be so strange and unacquainted , but to walk in love one towards another , to bear one anothers burden , and so fulfill the Law of Christ , Gal. 6. 2. And this you ought the rather to do , that so you may contribute to the keeping of the Sacrament of the Lords Supper pure in the Congregation to which you belong . There is much complaint amongst many ( and not without just cause ) of mixt communions , and of 〈◊〉 universal liberty which some take in giving the Sacrament promiscuously to all that come , though grosly ignorant , and notoriously scandalous , and in making ( If I may so speak ) the Chancel-door , as wide as the Church-door . This in my judgement is a great iniquity . 1 It is to give holy things to Dogs , and to cast Pearls to Swine . It is a prophanation of the Ordinance , in giving it to those who are visibly unworthy to receive it , and to whom wee know Christ would not have us to give it . 2 It is an act of great uncharitableness , to those who are grosly ignorant , and scandalous . For it is to give them that which wee know will further their damnation . 3 It makes the Church-Officers ( who have power to hinder them , and do not use it ) partakers of other mens sins . 4 It is an Act of cruelty to the Nation : For because wee have been Prodigal of Christs blood , therefore hee hath been Prodigal of ours . 5 It is a great scandal to the truly godly , and a stumbling-block to weak Christians , causing them ( though unadvisedly ) to separate from our Congregations . 6 It is to walk contrary to the practise of most ( if not all ) of the Churches of Christ in the Christian world . To prevent this Sacrament-prophanation ; there are some Ministers , wh● wholly surcease from administring it . This I allow not , unless in case of absolute necessity . For this is ( as it were ) to suspend the whole Congregation , and to deny Children their bread , for fear of giving it to Dogs . The best way is to follow the advice which our Lord Jesus Christ gives , Matth. 18. 15 , 16 , 17. where hee propounds Rules and Directions for the removing of scandals out of the Church . If thy Brother shall trespass against thee ( saith Christ ) go and tell him his fault between thee and him alone . Hee doth not say , Go , and separate presently ( For this is to rend the Church , not to heal it ; This is to hinder thy Brother from Christ , rather than to gain him to Christ. Hee doth not say , Go and tell others ( for this is to backbite thy Brother . This is to reproach him , rather than to reprove him ) But hee saith , Go and tell him his fault between thee and him alone ; if hee shall hear thee , thou hast gained thy Brother : But if hee will not heare thee , then take with thee one or two more , &c. And if hee shall neglect to hear them , tell it to the Church ( that is , to such who are impowred by Christ to redress offences ) but if hee neglect to hear the Church , let him , &c. Hence learn , That all Church-reformation , and Sacrament-purity must begin from Church-members , and proceed from them in Christs way unto Church-officers ; That if any man who is called a Brother , bee a Fornicator , or a Railer ; or a Drunkard , or guilty of any other scandalous sin , It is your duty , who are members of the same body with him , and know his guiltiness , to labour by private admonition to gain him to God , not to shame him by telling others , but to gain him , by telling him alone . But if hee will not hear you , then you are in an orderly way , to bring it to the Church , which if you neglect to do , the sin of Church-pollution is your sin , and not the sin of your Church-officers . If there bee three doors to get into an house , hee that keeps mee out of the first , keeps mee out of the other two . All Sacrament-reformation begins with you , you are the first door at which it enters : if you faile of your duty , the sin lyeth at your door , not at ours . It is the custome of all people ( though otherwise godly ) if a scandalous sinner bee admitted to the Lords Supper , to charge the sin of it upon the Minister , and in the mean time to forget that the sin is theirs , not his , because they have not done what Christ would have them , for the gaining of him , and for the inabling of the Church , to proceed against him by censures , if hee prove obstinate . The Lord give you hearts to thinke of this , and give you grace ( instead of murmuring against , and complaining of mixt communions , and of separating from us because of them ) to contribute your utmost towards the purging of our Congregations , and to practise all those duties which Christ requires of you in order thereunto . I have much more to say of this particular , but I perceive that the Epistle swells to too great a bigness , and therefore I shall defer what I have further to say , till God shall offer mee another such opportunity . 18 Labour to maintain peace and unity amongst your selves . It is a good and pleasant thing for brethren to dwell together in unity . Have Salt in your selves , and peace one with another . Labour to get your souls seasoned with the grace of humility . self-denial , and mortification ; and this will keep you in peace . Remember the saying of Christ , Blessed are the Peace-makers . Now I beseech you Brethren , by the Name of our Lord Jesus Christ , that yee all speak the same thing , and that there bee no divisions among you ; but that yee bee perfectly joyned together in the same minde , and in the same judgement . 19 Study often and often the quatuor novissima , the four last things , Death , Judgement , Hell , and Heaven . The meditation of Death , will prepare you for Death : The meditation of Heaven , will make you heavenly-minded : The meditation of Hell , will keep you from Hell : Therefore Bernard perswades us to go often down to Hell by meditation while wee live , and wee shall not go down to it when wee dye . The meditation of the day of Judgement , will bee both fraenum , & calcar , a bridle to curb you from sin , and a spur to incite you to all godliness , that so you may give up your account with joy at that terrible day . 20 Study the exceeding great and precious Promises of the Gospel , make a Catalogue of them , meditate on them , and labour to apply them to your own souls , for your everlasting comfort . And for this purpose , read over these Sermons , and study them in time of health , that you may injoy the benefit of them in the time of sickness . Lastly , Let mee intreat you to praise God in my behalfe ; that hee hath been pleased out of his free love to uphold mee amongst you in my Ministerial imployment for these Eighteen years ; And to continue your earnest prayers unto him , that hee would make my labours more usefull , and successful , that hee would guide mee , that I may guide you , that hee would not onely make , but keep mee faithful in these back sliding times , and teach mee so to preach , and so to live , that I may save my self , and those that hear mee . Your Servant in the Work of the Ministry . Ed. Calamy . Books lately printed for Thomas Parkhurst , at the sign of the three Crowns , ●ver against the great Conduit , at the lower end of Cheapside . Four profitable Treatises very useful for Christian practice , viz. The Killing Power of the Law. The Spiritual Watch. The New Birth . Of the Sabbath . By the Reverend William Fenner , late Minister of Rochford in Essex . The Journal or Diary of a thankful Christian , wherein is contained Directions , for the right method of keeping and using , according to the Rules of Practise ; A Day-book of National and publick , personal and private passages of Gods Providence , to help Christians to thankfulness , and experience . By Iohn Bendle , Minister of the Gospel at Barstone in Essex , large Octavo . Here followeth the Sermon preached at the Funeral of Mris. Elizabeth Moore , the 27th . of February last , at Aldermaenbury . The Godly mans Ark ; OR , City of Refuge in the day of his Distresses . SERMON I. PSAL. 119. 92. Unless thy Law had been my delights , I should then have perished in mine Affliction . THis Psalm ( out of which my Text is taken ) exceeds all the other Psalms , not only in length , but in excellency , so far ( in the judgement of Ambrose ) as the light of the Sun excels the light of the Moon . As the Book of Psalms is stiled by Luther , An Epitome of the Bible , or a little Bible ▪ So may this Psalm fitly bee called , An Epitome of the Book of Psalms . It was written ( as is thought ) by David in the dayes of his banishment under Saul , but so penned , that the words thereof suit the condition of all Saints . It is penu doctrinae publicum unicuique apta & convenientia distribuens , A publick store-house of heavenly doctrines , distributing fit , and convenient instructions to all the people of God , and therefore should bee in no less account with those who are spiritually alive , than is the use of the Sun , Air , and Fire , with those who are naturally alive : It is divided into two and twenty Sections , according to the Hebrew Alphabet , and therefore fitly called A holy Alphabet for Sions Schollars . The A , B , C , of godliness : Sixt●● Senensis calls it , An Alphabetical Poem ▪ The Iews are said to teach it their little children the first thing they learn , and therein they take a very right course , both in regard of the heavenly matter , and plain stile fitted for all capacities . The chief scope of it , is to set out the glorious excellencies and perfections of the Law of God. There is not a verse ( except one onely , say some Learned men in Print , but are therein deceived ; but I may truly say , Except the 122. and the 90. verses ) in this long Psalm , wherein there is not mention made of the Law of God , under the name of Law , or Statutes , or Precepts , or Testimonies , or Commandements , or Ordinances , or Word , or Promises , or Wayes , or Judgements , or Name , or Righteousness , or Truth , &c. This Text that I have chosen , sets out the great benefit and comfort , which David found in the Law of God in the time of his affliction — It kept him from perishing . Had not thy Law been my delights , I had perished in my affliction . The word Law is taken diversly in Scripture , sometimes for the Moral Law , Jam. 2. 10. Sometimes for the whole Oeconomy , Polity , and Regiment of Moses , for the whole Mosaical dispensation by Laws , partly Moral , partly Judicial , partly Ceremonial , Gal. 3. 23. Sometimes for the five Books of Moses , Luke 24. 44. Sometimes for the whole Doctrine of God , contained in the Scriptures of the Old Testament , Joh. 7. 49. By Law in this place is meant , all those Books of the Scripture which were written when this Psalm was penned . But I shall handle it in a larger sense , as it comprehends all the Books both of the Old and New Testament . For the word Law is sometimes also taken for the Gospel , as it is Micah 4. 2. Isa. 2. 3. The meaning then is , Unless thy Law , that is , Thy Word , had been my delights , I should have perished in mine Affliction . David speaks this ( saith Musculus ) of the distressed condition hee was in , when persecuted by Saul , forced to flye to the Philistins , and sometimes to hide himself in the rocks and caves of the earth . Hi● vero simile est , fuisse illi ad manum codicem divinae legis , &c. It is very likely ( saith hee ) that hee had the Book of Gods Law with him , by the reading of which , hee mitigated and allayed his sorrows , and kept himself pure from communicating with the Heathen in their superstitions . The Greek Scholiasts say , That David uttered these words , A Saule pulsus , & apud Philistaeos & impios homines agere coactus , when driven from Saul , and compelled to live amongst the wicked Philistins , &c. for he would have been allured to have communicated with them in their impieties , had he not carried about him the meditation of the word of God. Unless thy Law had been my delights , &c. In the words themselves , wee have two Truths supposed , and one Truth clearly proposed . 1 Two Truths supposed . 1 That the dearest of Gods Saints , are subject to many great and tedious Afflictions . 2 That the word of God is the Saints darling , and delights . One Truth clearly proposed . That the Law of God delighted in , is the afflicted Saints Antidote against ruine , and destruction . 1 Two Truths supposed . The first is this : Doct. 1. That the best of Gods Saints are in this life subject to many great and tedious Afflictions . David was a man after Gods own heart , and yet hee was a man made up of troubles of all sorts and sizes , insomuch as hee professeth of himself , Psal. 69. 1 , 2 , 3. Save mee , O God , for the waters are come in unto my soul , I sink in deep mire where there is no standing , I am come into deep waters , where the flouds over-flow mee ; I am weary of my crying , my throat is dryed , mine eyes fail while I wait for my God. And in this Text he professeth that his afflictions were so great , that he must necessarily have perished under them , had hee not been sustained by the powerfull comforts he fetched out of the word . There is an emphasis in the word Then , I should then have perished : that is , long before this time ; then , when I was afflicted , then I should have perished . Iunius and Tremelius translate it , Iam diu periissem , &c. I should long ago have perished . Iob was a man eminent for godliness , and yet as eminent for afflictions . Nay jesus Christ himself was a man of sorrows , Isa. 53. 3. Insomuch as that it is truly said , God had one Son without sin , but no Son without sorrow . This our Dear Sister , at whose Funeral wee are met , was a woman full of many and great afflictions , which ( no doubt ) would have quite drowned and swallowed her up , had not the Word of God supported her , therefore it was that shee desired that this Text might bee the subject of her Funeral Sermon . Quest. But why doth God afflict his own children with such variety of long and great Afflictions ? Ans. 1. God doth not do this , because hee hates them , but because hee loves them , For whom the Lord loveth hee chastiseth , &c. Heb. 12. 6. Did the Lord hate them , hee would suffer them to go merrily to Hell. There is no surer sign of Gods reprobating anger , than to suffer a man to prosper in wicked courses . God threatneth this as the greatest punishment , not to punish them , Hos. 4. 14. And therefore because God loveth his children , hee chastiseth them in this world , that they may not bee condemned in the world to come , 1 Cor. 11. 33. 2 God doth not do this , because hee would hurt them , but for their good , Jer. 24. 5. The good figs were sent into Captivity for their good . Heb. 12. 10. Hee for our profit , &c. God hath very gracious and merciful ends and aims in afflicting his people . Give mee leave here to inlarge my Discourse , and to give you an account of some of these Divine aims . 1 Gods design is to teach us to know him , and to trust in him , and to know our selves . It is a true saying of Luther , Schola crucis , est Schola lucis , the School of Affliction , is a School of Instruction , Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , His rods ( when sanctified ) are powerful Sermons to teach us , 1 To know God , And this is life Eternal to know him , Joh. 17. 3. It is said of Manasseh , a Chron. 33. 13. Then Manasseh knew that the Lord hee was God. Then , when hee was caught among the thorns , bound with setters , and carried to Babylon ; before that time hee knew not the Lord : Afflictions teach us to know God , not only in his power and greatness , in his anger , and hatred against sin , but also in his goodness and mercy ; For God doth so sweeten the bitter cup of affliction , that a childe of God doth many times taste more of Gods love in one months affliction , than in many years of prosperity , 2 Cor. 1. 4 , 5. 2 Cor. 7. 4. Adde to this . Afflictions teach us to know God Experimentally and affectionatively , not cerebraliter ( as Calvin saith ) but cordialiter , so to know him , as to love and fear him , and to flye unto him as our rock and hiding-place in the day of our distress . It is said , Cant. 3. 1. By night I sought him whom my soul loveth , &c. Some by the word Night , understand the night of divine desertion , and from the words Gilbertus hath this saying , Qui quaerit in nocte , non quaerit ut videat , sed ut amplectatur ; Hee that seeks after God in the night of adversity , doth not seek to see him , and know him formally and superficially , but to imbrace him , and to love him really and cordially : And therefore the Church never left till shee had found Christ , and when shee had found him , shee held him and would not let him go , Cant. 3. 2 , 3 , 4. 2 Not onely to know God , but also to trust in him , 2 Cor. 1. 9. Wee had the sentence of death in our selves , that wee should not trust in our selves , but in God ▪ which raiseth the dead . Note here , 1 That an Apostle is apt in time of prosperity , to trust in himself . 2 That God brings his children to the gates of death , that they might learn not to trust in themselves , but in God , which raiseth the dead , that is , from a dead and desperate condition . 3 Not onely to know God , but to know our selves , which two are the chief parts of Christian Religion : It is said of the Prodigal , that when hee was in adversity , then hee came to himself , Luke 15. 17. And when hee came to himself . He was spiritually distracted , when hee was in prosperity : Afflictions teach us to know that wee are but men , according to that of David , Psal. 9. 20. Put them in fear , O Lord , that they may know themselves to bee but men . Caligula and Domitian , Emperors of Rome , who in prosperity would bee called Gods , when it thundred from Heaven , were so terrified , that then they knew they were but men . In prosperity wee forget our mortality . Adversity causeth us to know , not only that wee are men , but frail men , that God hath us between his hands ( as it is Ezek. 21. 17. ) and can as easily crush us , as wee do moths : That wee are in Gods hands , as the Clay in the hands of the Potter : That hee hath an absolute soveraignty over us , and that wee depend upon him for our being , well-being , and eternal-being . These things wee know feelingly and practically in the day of Affliction . And it much concerns us to know these things , and to know them powerfully . For this will make us stand in awe of God , and study to serve and please him . Hee that depends upon a man for his livelihood , knowing that hee hath him at an advantage , and can easily undo him , will certainly endeavor to comply with him , and to obtain his favour . The ground of all service and obedience is dependence . And did wee really and experimentally know our dependence upon God , and the advantages hee hath us at , wee could not , wee would not but comply with him , and labour above all things to gain his love and favour . 2 Gods aim in afflicting his children , is either to keep them from sin , or when they have sinned ; to bring them to repentance for it , and from it . 1 To keep them from sin ; This made him send an Angel of Satan to buffet Paul , lest hee should bee lifted up in pride , and exalted above measure , 2 Cor. 12. 7. 2 When they have sinned to bring them to repentance for it , and from it . God brings his children low , not to trample upon them , but to make them low in their own eyes , and to humble them for sin , Deut. 8. 2. God brings them into the deep waters , not to drown them , but to wash and cleanse them , Isa. 27. 9. By this shall the iniquity of Iacob bee purged , and this is all the fruit , to take away sin , &c. Afflictions ( when sanctified ) are divine Hammers , to break , and as Moses his Rod , to cleave our rocky hearts in peeces . 1 They open the eyes to see sin Oculos quos culpa claudit , paena aperit . When the brethren of Ioseph were in adversity then they saw ( and not before ) the greatness of their sin in selling their Brother , Gen , 42. 21. They open the ear to Discipline . In prosperity wee turn a deaf ear to the voyce of the charmer , though he charm never so wisely . But adversity openeth the ear , and causeth us to attend : When God spake upon Mount Sinah in a terrible manner , then the people said unto Moses , Speak thou unto us , all that the Lord our God shall speak unto thee , and wee will hear it , and do it , Deut. 5. 27. Memorable is that Text , Jer. 2. 24. A wilde Ass used to the Wilderness , that snuffeth up the wind at her pleasure , in her occasion who can turn her away ? all they that seek her , will not weary themselves , in her month they shall finde her ; in her month , that is , when she is great with young , and near her time . A wicked man in the day of his prosperity , is like a wilde Ass used to the wilderness , hee snuffeth at any that shall reprove him , hee is of an uncircumcised ear , and a rebellious heart , but in his month , that is , when hee is bigge with Afflictions , then hee will be easily found ; this will open his ear to Discipline . 3 They will open the mouth to confess sin , Judg. 10. 15. 4 They will command us to depart from iniquity , Job . 36. ● , 9 , 10. Afflictions are Gods Furnaces , to purge out the dross of our sins , Gods files to pare off our spiritual rust , Gods Fannes to winnow out our chaffe . In prosperity wee gather much soil , but adversity purgeth and purifieth us . This is its proper work , to work out unrighteousness , Dan. 11. 35. Dan. 12. 10. 3 Gods end is not only to keep us from sin , but to make us holy and righteous , therefore it is said , Isa. 26. 9. When they judgements are in the earth , the inhabitants of the world will learn righteousness . And Heb. 12. 10. — Hee for our profit , that wee may bee partakers of his holiness . As the waters that drowned the old world , did not hurt the Ark of Noah , but bare it up above the earth , and as they increased , so the Ark was lifted up nearer and nearer to Heaven : So Afflictions ( when sanctified ) do not prejudice the Saints of God , but lift them up nearer unto God in holiness , and heavenly-mindedness . 4 Gods design in afflicting his children , is to make the world bitter unto them , and Christ sweet . 1 To imbitter the world : There are two lame leggs upon which all worldly things stand , uncertainty , and insufficiency . All earthly things are like the earth , founded upon nothing . They are like heaps made of wax , that quickly melt away . Riches , and honours , wise , and children , have wings , and flye away ; they are like unto Absoloms Mule , they will fail us , when wee have most need of them ; They may puffe up the soul , but they cannot satisfie it , inflare possunt , satiare animam non possunt : They are all vanity and vexation of spirit , so saith the Preacher ; but most people in time of health , will not beleeve these things ; but when some great sickness betides them , this is as a real Sermon , to make out the truth of them ; then they see , that a Velvet slipper cannot cure the Gout , nor a golden cap the head ache , Prov. 〈◊〉 . 4. That riches avail not in the day of wrath , and this imbitters the world . 2 To make Christ sweet and precious . When Christ and his Disciples were in a ship together , Mat. 8. 25. it is said , That Christ was asleep , and as long as the Sea was calm , his Disciples suffered him to sleep , but when they were ready to bee drowned , then they awoke Christ , and said , Master , save us , wee perish . Even the best of Saints when fatted with outward plenty and abundance , are prone to suffer Christ 〈◊〉 lye asleep within them , and so neglect the lively actings of Faith upon Christ ; but when the storms of affliction , and outward calamity begin to arise , and they are ready to bee overwhelmed with distresses , then None but Christ , none but Christ. 5 Gods design in afflicting his children , is to prove , and improve their graces . 1 To prove their graces , Rev. 2. 10. Deut. 8. 2. to prove the truth , and the strength of them . 1 The truth and sincerity of their graces ; For this cause he loaded Iob with afflictions , to try whether hee served God for his Camels and Oxen , or for love to God. As Solomons sword tried the true Mother from the false ; So the sword of affliction discovers the sincere Christian from the hypocrite . Distresses are divine touchstones , to try whether we be true or counterfeit Saints ; That grace is true , which upon tryal is found true . 2 To try the strength of our graces . For it requires a strong faith to indure great afflictions . That Faith which will suffice for a little affliction , will not suffice for a great one . Peter had faith enough to come to Christ upon the Sea , but assoon as the storm began to arise , his Faith began to fail , and Christ said , Why art thou afraid , O thou of little Faith ? Mat. 14. 30 , 31. It must bee a strong Faith that must keep us from sinking in the day of great Distress . 2 To improve our graces . It is reported of the Lionesse , that she leaves her young ones , till they have almost killed themselves with roaring , and howling , and then at last gasp , shee relieves relieves them , and by this means they become more couragious . So God brings his children into the deeps , and suffers Ionah to bee three daies and three nights in the belly of the Whale , and David to cry till his throat was dry , Psal. 69. 3. and suffers his Apostles to bee all the night in a great storm till the fourth watch , and then hee comes and rebukes the winds , and by this means hee mightily increaseth their patience and dependence upon God , and their Faith in Christ. As the Palm-tree , the more it is depressed , the higher , stronger , and fruitfuller it grows ; So doth the graces of Gods people . Lastly , Gods aim in afflicting his people , is to put an edge upon their prayers , and all their other holy services . 1 Upon Prayer : What a famous Prayer did Manasseh make , when hee was under his iron fetters . It is thrice mentioned , 2 Chron. 33. 13 , 18 , 19. When Paul was struck off his horse , and struck with blindness , then hee prayed to purpose . Therefore it is said , Act. 9. 11. Behold hee prayeth ! In prosperity wee pray heavily and drowsily , but adversity adds wings to our prayers , Isa. 26. 16. The very heathen Marriners cryed aloud to God in a storm . It is an ordinary saying , Qui nescit orare discat navigare . There are no Saylors so wicked , but they will pray when in a great storm . 2 Upon Preaching . Prosperity glutteth the spiritual appetite , adversity whetreth it . 3 Upon a Sacrament . How sweet is a Sacrament to a true Saint after a long and great sickness ? 1 It makes God , and the word of God precious . If God sets our Corn-fields on fire ( as Absalom did Ioabs ) then hee shall bee sure to cause us to come running to him : And how sweet is a text of Scripture to a childe of God in the hour of his distress ? By all this it appears that God afflicts his children not to hurt them , but to help them , and that God hath many glorious and gracious ends and aimes in afflicting of them . Therefore it is that David saith of himself in the 71. verse of this Psalm , It is good for mee that I have been afflicted , that I might learn thy Statutes , Hee never said , It is good for mee that I have been in prosperity , but hee rather saith the contrary in the 67. verse , Before I were afflicted , I went astray , but now I have kept thy word . Gods people will bless God as much ( if not more ) in Heaven , for their adversity , than for their prosperity . Use 1. Let us not pass rash censures upon persons under great afflictions . Say not , such a woman is a greater sinner than others , because more afflicted . This was the fault of Iobs friends , and God expresseth his anger against them for it , Iob 42. 7. My wrath is kindled against thee , and thy two friends , for you have not spoken the thing that is right , &c. This was the fault of the Barbarians , Act. 28. 4. When they saw the venemous beast hang upon the hand of Paul , they said among themselves , no doubt this man is a murderer , &c. But remember they were Barbarians . It is a sign of a Barbarian , not of a Christian to pass a rash censure upon persons in affliction . Think you ( saith Christ ) that those eighteen upon whom the Tower in Siloam fell and slew them , that they were sinners above all men that dwelt in Jerusalem . I tell you , nay , but except you repent , ye shall all likewise perish , Luke 13. 4 , 5. Think you that they which have the stone and gout in extremity , that have cancers in their faces and breasts , are greater sinners than others . I tell you nay , &c. For my part , if I would censure any , it should bee such as live wickedly , and meet with no affliction : These have the black brand of reprobation upon them . These are men designed to damnation . Ambrose would not tarry a night in the house of a Gentleman that had never in all his life been afflicted , for fear ( as hee said ) lest some great and sudden judgement should betide it . But when I see a godly woman afflicted , then I say , this is not so much for her sin , as for her trial ; this is not to hurt her , but to teach her to know God , and to know her selfe , to break her heart for sin , and from sin , to make the world bitter , and Christ sweet . God hath put her into the fire of affliction , to refine her , and make her a vessel fit for his use . God is striking her with the hammer of affliction , that shee may bee squared , and made ready to bee laid in the heavenly Ierusalem . Use 2. Here is rich comfort to the children of God , under the greatest afflictions . For the best of Saints are subject to the worst afflictions : This is the lot of all Gods children , Christ himself not excepted . Afflictions ( indeed ) considered in their own nature , are evil things , and so are called , Amos 5. 1● . They are part of the curse due to sin , the fruit of Gods revenging wrath ; they are as a biting and stinging Serpent . And to a wicked man , remaining wicked , they are the beginning of Hell : Unsanctified afflictions parboil a wicked man for hell and damnation . But now to a childe of God , they have lost both their name and nature , they are not punishments properly , but chastisements , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They are not satisfactory , but castigatory . Jesus Christ hath taken away the sting of these Serpents ; they are not fiery , but brazen Serpents , they have a healing , not a hurting power . Christ hath removed the curse , and bitterness of them ; as the wood sweetned the waters of Marah , Exod. 15. 25. So Christs Cross hath sweetned the bitterness of Afflictions . There are eight comfortable considerations to chear the heart of a childe of God in the day of his distress . 1 God never afflicts his people , but ut of pure necessity , 1 Pet. 1. 6. Though ow for a season , if need bee , yee are ●●●aviness . As a most loving Father , never corrects his childe , but when he● is forced to it . Hee willingly provides for his childe , but punisheth him unwillingly . So God freely loadeth with his blessings , but hee never chastiseth his children , but when forced to it , therefore hee saith expresly , Lam. 3. 33. Hee doth not afflict willingly , Isa. 27. 1. Fury is not in mee . It is wee that put Thunderbolts in Gods hand . If the S●n did not first draw up the vapours from the earth , there would never bee any thundering , or lightening . God would never thunder from Heaven with his judgements , if our sins did not first cry to Heaven for punishment . As Christ whipt the sellers of Oxen and Sheep out of the Temple with a whip made ( in all probability ) of their own cords ; So God never scourgeth us , but it is with a whip made of our own sins , Prov. 5. 22. Rom. 2. 5. — Thou treasurest up to thy self , &c. God hath a double treasure , a treasure of mercy , and a treasure of wrath ; his treasure of mercy is alwayes full , but his treasure of wrath is empty , till wee fill it by our sins . And therefore when God punisheth his children , hee calls it a strange work , and a strange act , Isa. 28. 21. It is observed of the Bee , that it never stings , but when provoked : Sure I am , that God never afflicts his children , but out of pure necessity . 2 Not only out of pure necessity , but out of true and real love ; as I have shewed , Heb. 12. 6 , 7 , 8. Object . Do not divine afflictions proceed out of anger ? Was not God angry with Moses for speaking unadvisedly with his his lips ? And angry with David for his Adultery , and thereupon afflicted both of them ? Answ. This anger was a Fatherly anger , rooted in love ; It was not ira quae reprobat , but ira quae purgat : It was not ira hostilis & exterminativa , but ira paterna & medicinalis . As it is a great punishment , for God sometimes not to punish , Isaiah 1. 5. Hos. 4. 14. So it is a great mercy , sometimes for God to withdraw his mercy . 3 Afflictions are a part of Divine predestination . That God which hath elected us to salvation , hath also elected us unto afflictions , 1 Thes. 1. 3. That no man should bee moved by these afflictions ; for you your selves know that wee are appointed thereunto . The same love with which God elects us , and bestoweth Christ , and his Spirit upon us , with the very same love hee afflicts us . 4 They are part of the gracious Covenant which God hath made with his people , Psal. 89. 31 , 32 , 33. In which words we have three things considerable . 1 A supposition of sin ; If his children forsake my Law , &c. For sin is alwayes causa sine qua non , the cause without which God would never chastise us , and for the most part it is the cause for which . 2 Wee have a gracious promise , Then I will visit their transgression with the rod , and their iniquity with stripes . 3 Wee have a merciful qualification : Nevertheless my loving kindnesse will I not utterly take from him , nor suffer my faithfulness to fail , my Covenant will I not break , &c. Afflictions are not only mercies , but Covenant-mercies ; Therefore David saith , Psal. 119. 75. — and that thou in faithfulness hast afflicted mee . God would bee unfaithful , if hee did not afflict his children . 5 Consider that afflictions are part of the Saints blessedness , Job . 5. 17. Behold ! happy is the man whom God correcteth , &c. Behold ( saith Eliphaz ) and wee had need behold , and consider it , for there are few that beleeve it , and yet it is most true ; That afflictions ( when sanctified ) when they are not only corrections , but instructions , then they are evidences that wee are in a blessed condition . Eliphaz his saying must bee interpreted by what David saith , Psal. 94. 12. Blessed is the man whom thou chastenest , O Lord , and teachest out of thy Law ; It is not correction simply , but correction joyned with instruction , which intitles us to happiness . Iob even while hee was upon the dung-hill , wonders that God should set his heart so much upon him , as to visit him every morning , and try him every moment , Job 7. 17 , 18. Iob upon the Dung-hill , was happier than Adam in Paradise . Adam in Paradise was conquered by the Devil ; but Iob upon the Dung-hill overcame the Devil . Lazarus in his Rags was happier than Dives in his Robes ; Philpot in his Cole-house , than Bonner in his Palace ; and godly Mr Whitaker upon his bed of pain , than a wicked man upon his bed of Down ▪ There were many in Christs time who would never have known him , or come to him , had it not been for their bodily diseases . 6 Consider the gracious and merciful ends , aims , and designes , that God hath in afflicting his people , what these are , ye have heard already . 7 The sweet and precious promises , which hee hath made to his children in the day of their adversity , to comfort them , and support them ; what these are , you shall hear afterwards . 8 Consider that all afflictions shall work at last for the good of Gods children . Rom. 8. 28. Though they are not bonae , yet they shall bee in bonum ; Though they are not good in themselves , yet they shall turn to their good . God beats his children , as wee do our cloaths in the Sun , onely to beat ●ut the Moths ; God puts them into the fiery furnace , not to hurt them , but onely to untie the bonds of their sins , as hee deal● with the three children , Dan. 3. 25. God will either deliver them out of their afflictions , or send them to Heaven by them ; Wherefore comfort one another with these words . Use 3. If the best of Saints are subject in this life unto many , great , and tedious afflictions , then let us , Afflictions . 1 Expect 2 Prepare for 3 Improve 1 Let us expect Afflictions ; for Christ hath said expresly , Ioh. 16. 33. In the world yee shall have tribulation . There is in every childe of God , 1 Sufficiens Fundamentum , a sufficient Foundation for God to build a house of Correction upon : There is sin enough to deserve affliction . 2 There is sufficiens Motivum , Motives sufficient to prevail with God , to chastize them when they sin against him ; some of these you have heard already , let mee adde one more : Because hee is more dishonoured by the sins of his own children , than by the sins of wicked men : As it is a greater discredit to an earthly Father , when his own children , than when other mens children , live wickedly ; so it is a greater disparagement to our heavenly Father when his own Sons and Daughters , than when the Devils children transgress his Law : And therefore God will chastize them sooner , surer , and more than others . 1 Sooner , Rom. 2. 9. Tribulation and anguish upon every soul of man that doth evil , of the Iew first , and also of the Gentile . First , the Jew , and then the Gentile . 2 Surer than others , Amo● 3. 2. You onely have I known of all the Families of the earth , therefore I will punish you for all your iniquities . 3 More than others , ●am . 4. 6 : The punishment of the iniquity of the Daughter of my people , is greater than the punishment of the sin of Sodome . &c. Dan. 9. 12. under the whole heaven hath not been done , as hath been done upon Ierusalem . 3 There is sufficiens necessitas , sufficient necessity to provoke God to afflict them . It is needful that the Wheat bee winnowed , that so the chaffe may bee separated from it . It is needful that the Wind blow upon the Wheat , to cleanse it , and that Gold bee put into the furnace , to purge and purifie it . When the Sheep of Christ are divided one from the other in judgement , and affections , when separated in Doctrine , Worship , and Discipline . It is very needful that God should send afflictions and distresses , which may bee ( as the Shepherds Dog ) very serviceable and instrumental , to unite them together , and to gather them into one Sheepfold . And therefore let the Saints of God expect afflictions . 2 Let us prepare and provide against the day of tribulation . Let us provide , 1 A stock of graces . For sickness is a time to spend grace , but not to get grace ▪ A Christian in sickness without grace , is like a Souldier in war without Armour like a house in stormy weather without a foundation , and like the men of the old world , when ready to bee drowned ▪ without an Ark. Woe bee to that person that hath his graces to get whe●● hee should use them ! And therefore if wee would bee comforted in the day of tribulation , wee must provide aforehand a furniture of graces . 1 A true Faith ( for a painted Faith will avail no more than a painted helmet or a painted ship ) and not only a True , but also a strong Faith. A little faith will faint under great afflictions ; when the winds began to blow fiercely , Peters little Faith began to fail , Mat. 14. 30. 2 A great measure of patience to inable us to wait quietly and contentedly , till God come in with help , for many times hee tarrieth till the fourth watch of the night , as hee did , Matth. 14. 25. And therefore wee have need of patience to keep us from murmuring or repining . 3 A great stock of Self-denial , humility , repentance , contempt of the world , and heavenly-mindedness . Hee that is furnished with grace in an evill hour , will bee as safe and secure , as Noah was in the Ark , in the time of the Deluge , or as those were who had sufficiency of corn in the time of the seven years dearth in Aegypt . 2 A stock of assurance of Salvation : For though a man hath never so much grace , yet if hee wants the assurance of it , hee cannot receive any comfort by it in the day of his distress . Iacob was not at all quieted in his spirit , for Iosephs being alive , till hee came to know of it . And therefore wee must not onely provide grace , but the assurance of grace , that wee may bee able to say with confidence , as Iob did upon the dung-hill , Iob 19. 25. I know that my Redeemer liveth , and with the holy Apostle , Rom. 8. 38. I am perswaded , that neither death , nor life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall bee able to separate us from the love of God , which is in Christ Iesus our Lord. That man who hath got a Scripture assurance of his salvation , will bee more than a Conqueror in the day of his distress . 3 A stock of Divine Experiences . Happy is that man that lodgeth up in his heart all the former Experiences he hath had of Gods love and mercy towards him , and knoweth how to argue from them in the day of calamity : Thus did Moses in his prayer to God , Numb . 14. 19. Pardon , I beseech thee , the iniquity of this people , according unto the greatness of thy mercy , and as thou hast forgiven this people from Egypt , even untill now . Because God had forgiven them , therefore Moses intreats him to forgive them ; this Argument is drawn from former experience . And thus David incourageth himself , 1 Sam. 17 , 37. The Lord hath delivered mee out of the paw of the Lion , and out of the paw of the Bear , and hee will deliver mee out of the hand of this Philistine . Thus also Paul reasoneth , 2 Cor. 1. 10. Who delivered us from so great a death , and doth deliver , and in whom wee trust that hee will yet deliver us ! Divine experiences are the Saints great incouragements in the day of Affliction . Blessed is the man that hath his quiver full of these arrows . 4 A stock of Sermons . Wee must do with Sermons , as the Trades-men do with the mony they get ; some of it they lay out for their present use , and some of it they lay up against the time of sickness . That man is an ill husband , and an unthrifty Trades-man that makes no provision for old age ; or for an evill day ; and that man is an unprofitable hearer of the word , who doth not stock and store himself with Sermons , whereby hee may be comforted in the hour of affliction . And therefore the Prophet Isaiah adviseth us , Isa 42. 23. to hear for the time to come , or ( as it is in the Hebrew ) for the after-time . Sermons are not onely to bee heard for our present use , but to bee laid up for after-times , that when wee lye upon our sick-beds , and cannot hear Sermons wee may then live upon the Sermons wee have heard . 5 And lastly , Wee must prepare and provide a stock of Scripture-promises , which will bee as so many reviving Cordials , to chear us , and as so many spiritual Anchors , to uphold us from perishing in the day of our tribulation . What these promises are , you shall hear afterwards : These upheld David in the hour of his distress , and therefore hee saith in the Text , Unless thy Law had been my delight , I had perished in mine affliction . If this our dear Sister had not had this stock , shee had been quite overwhelmed under the grievousness of her tormenting pains . Bee wise therefore , O yee Saints of God , and prepare these five provisions in the time of health , that so you may live joyfully in the time of sickness . 3 As wee must expect and provide for afflictions , so also wee must labour ( when afflicted ) to improve them for our spiritual benefit and advantage . Wee must pray more for the sanctification of them , than for their removal : It was not the staffe of Elisha that revived the dead childe , but Elisha himself . It was not the troubling of the waters of the Pool of Bethesda , that made them healing , but the coming down of the Angel. It was not the Clay and spittle that cured the blinde eyes , but Christs anointing them with it . It was not the cloak of Elijah that divided the waters , but the God of Elijah : Troubles , stroaks , blows , afflictions , and distresses will do us no good , unless the Lord bee pleased to make them effectuall ; And therefore let us pray unto God that hee would give us grace together with our affliction . That hee would adde instruction to his correction , that hee would make us good schollars in the school of afflictions , and inable us to take out all those excellent lessons , which hee would have us to learn in it , that thereby wee may come to know God more powerfully , and experimentally , and tok now our selves , and our own frailty , and our absolute de pendene upon God more effectually , that thereby wee may bee more purified and refined , that the wind of temptation may cleanse us from the chaffe of our corruption , that wee may learn righteousness by Gods judgements , and bee made partakers of his holiness . Such a good Scholar was Manasseh , hee got more good by his Iron chain , than by his Golden chain : Such another was the Prodigal childe , who was happìer amongst the Swine , than when in his Fathers house ; Such was Paul , his being strucken down to the ground , raised him up to Heaven ; by the blindness of his body , his soul received sight ; and hee was turned from a persecuting Saul , to a persecuted Paul. Such another was David , who professeth of himself , that it was good for him that hee was afflicted ; and such Scholars ought wee to bee . There are some that are arrant Dunces in this School , that are like unto the bush which Moses saw , which burned with fire , but was not consumed ; the fire did not consume the thorny bush . Many such thorny sinners are burnt up with the fire of divine afflictions , but their sins are not consumed . Of these the Prophets complain , Amos 4. 6 , 7 , 8 , 9 , 10 , 11 , 12. — Yet they have not returned , &c. Jer. 5. 3. Thou hast stricken them , but they have not grieved ; thou hast consumed them , but they have refused to receive correction ; they have made their faces harder than a rock , they have refused to return . Rocks and stones by hewing and polishing may bee made fit for a building : But there are some men who by no afflictions will bee amended . The Mountains melt at the presence of the Lord , and the rocks rend asunder , when hee is angry : But there are some that have made their faces harder than the Rocks , and the Mountains , and are not at all affected with Gods anger . Of such as these Bernard complains , Multi humiliati , pauci humiles , corripimur , sed non corrigimur , plectimur , sed non flectimur ; Multo facilius fregeris quam flexeris . Non cessant vitia civium usque ad excidia civitatum ; Prius est interire quam corrigi . Prius ipsos , quam in ipsis vitia non esse . There are others that are the worse for their afflictions , like the Smiths Anvil , the more they are stricken , the harder they are : Such a one was King Ahaz , 2 Chron. 28. 22. In the time of his distress hee did trespass yet more against the Lord : There is a brand put upon him — This is that King Ahaz , that wicked King Ahaz , that reprobate King Ahaz . As Pearls put in Vinegar lose their colour and beauty , so many , when under Gods hand , lose all their glory and excellency , and begin to distrust Gods Providence , to call his justice into question , to murmure and repine against Gods dealings , and to use unlawful means for their deliverance . Of these the Prophet Isaiah complains , Isa. 1. 5. Why should you bee stricken any more ? Yee will revolt more and more ; Such was Ahaziah , 2 King. 1 , 2. that sought for help from Baalzebub the god of Ekron ; and such was Saul , who sought to the Witch of Endor for health in the day of his distress . Both of these sorts are in a sad and miserable condition ; For God hath two Furnaces , the Furnace of Affliction , and the Furnace of Hell-fire . If the first Furnace will not purge us , the second will everlastingly consume us . As the Roman Consuls had a man appointed to go before them , carrying a Rod , and an Axe ; a Rod for the punishing of corrigible offenders , an Axe for the destruction of incorrigible ; So God hath his Rod , and his Axe , his Pruning knife , and his Chopping-knife , his Warning-peeces , and his Murdering-peeces . Afflictions are his Rods to correct us for our sin , his Pruning-knife to pare off our luxuriant branches ; his Warning-peeces to call upon us to repent . But if his Warning-peeces will do us no good , wee must expect his Murdering-peeces . If his Pruning-knife will not amend us , his Chopping-knife will confound us . If his Rods will not reclaim us , then his Axe will hew us down , and cast us into everlasting fire . God hath three houses , the house of Instruction , of Correction , and of Destruction , The place where Gods people meet to hear his word , is his house of Instruction . And if wee profit in this house , hee will never carry us unto the house of Correction . But if wee bee stubborn and rebellious in the house of Instruction , then hee will send us to the house of Correction . And if wee profit in this house , hee will never send us into the house of Destruction . But if wee continue incorrigible in the house of Correction , hee will inevitably send us to the house of Destruction , that is , unto hell fire . And therefore whensoever God brings us into the School of Affliction , let us labour to bee good Schollars in it ; and to answer all those ends , aimes , and designes which God hath in afflicting of us . Let us pray to God that our afflictions may bee Divine Hammers to break our hearts for sin , and from sin , may make the world bitter , and Christ more precious , may prove and improve our graces , and may put an edge upon all holy duties . There are two things I would have you in an especial manner to labour after . 1 Labour when afflicted , to know the meaning of Gods Rod. 2 That the good you get by afflictions , may abide upon you after your recovery from them . 1 You must labour to know the meaning of Gods Rod , and what the particular arrant is , which hee hath to you in the day of your distresses , you must do as David did , 2 Sam. 21. 1. hee inquired of the Lord to know the reason why hee sent a Famine amongst them . So must you , you must pray as Iob doth , Iob 10. 2. Shew mee , O Lord , wherefore thou contendest with mee ? When the cause of a disease is found out , it is half cured . Your great care therefore must bee to study to know the particular cause and reason , why God turns your prosperity into adversity . The Prophet Micah tells us , Micah 6. 9. That the Rod hath a voyce , and that the man of wisdome shall see Gods Name upon it . There is a great measure of spiritual Art and Wisdome required , to inable a man to hear this voyce , and to understand the language of it . A spiritual Fool cannot do it . Quest. What must wee do , that wee may understand the voyce of the Rod ? Ans. You must know , that the Rod of God ordinarily speaks three languages , it is sent for correction for sin , for the trial and exercise of Grace , and for instruction in holiness ; Sometimes indeed it is sent only for trial and instruction , and not at all for sin . Upon this account was Iob afflicted , and the blinde man , Ioh. 9. 3. But for the most part it hath a threefold voyce ; it is appointed for instruction , probation , and also for correction , Lam. 3. 39. Isa. 42. 24. Luke 1. 20. 1 Cor. 11. 30. Quest. How shall a man know whether his afflictions bee only for trial and instruction , and not at all for sin ? Answ. The safest and best way for a Christian in this case , is to beleeve that all his afflictions are both for trial and instruction , and also for sin : Indeed when hee seeth another man , who is very godly , grievously diseased , hee may charitably beleeve , that this is for his trial , and not for his sin ; but when it is his own case , then ( as D. Ames saith most excellently ) Aequissimum , tutissimum , & Deo gratissimum est , ut in afflictionibus omnibus peccata nostra intueamur , quae illas vel directe procurarunt , vel saltem promeruerunt . Quamvis enim omnes afflictiones non immittantur semper directè & precipuè propter peccatum , peccatum tamen est omnium afflictionum fons & fundamentum , Rom. 5. 12. — It is most equal , most safe , and most acceptable to God , to have an eye upon our sins , which have either directly procured them , or at least deserved them . For though afflictions are not alwayes sent directly and especially for sin , yet sin is the original and foundation of all afflictions . Quest. VVhat course must wee take to finde out what that sin is in particular , for which God corrects us ? Answ. 1. Sometimes wee may read our sin in our punishment . Adonibezek , though a Heathen King , did this , Iudg. 1. 7. Threescore and ten Kings , having their Thumbs ▪ and their great Toes cut off , gathered their meat under my table ; as I have done , so God hath requited mee . I read of holy Ephrem , that hee was converted by the suitableness of his affliction , unto the sin hee had committed , for hee saw clearly that his misery came not by chance , but from God immediately , and for sin . As a man may sometime gather the disease of the Patient by observing the Physitians Bill , so hee may guess at his sin , by considering his punishment . 2 Consider what that sin is for which they conscience doth most of all accuse thee . Conscience is Gods Vicegerent , his bosome Preacher . And when wee sleight the voyce of Conscience , God seconds it with the voyce of his Rod , which speaks the very same language that Conscience doth . 3 Consider what is the sin of thy Complexion , and Constitution , what is thy Dilectum delictum , thy peccatum in deliciis , thy beloved sin , what is that sin to which thou art most of all inclined ; and if that sin prevaile over thee , and thou canst not say with David Psal. 18. 23. I have kept my self from mine iniquity . It is very probable that for the subduing of that sin , thou art corrected of God. 4 If ever thou hast been at the gates of death , despairing of life , consider what that sin was , which did thee most of all trouble and perplexe thy conscience ; or if ever thou hast been in a dream , supposing thy self to bee dying , and breathing out thy last ; what was that sinne which did then most of all affright thee . It is very likely that God by afflicting thee , intends to get that sin more conquered and mortified . 5 Consider what those sins are for which thy godly Minister ( under whose care thou livest ) doth reprove thee , and of which thy true and real friends do accuse thee ; for , if thou hast sleighted the voyce of thy faithful Minister , and friends ; surely God out of his love to thee , followeth their advice with the voyce of his Rod , that thereby hee may open thine ear to Discipline , and command thee to depart from those iniquities . But if thou canst not finde out that particular sin , for which God afflicts thee , labour to repent of every sin , and then thou wilt bee sure to repent of that sin . If thou canst not finde out the Bee that stings thee , pull down the whole Hive , or the thorn that pricks thee , pull down the whole Hedge . Do that out of wisdome , which Herod did out of malice , who because hee could not finde out the Babe Iesus , killed all the children in Bethlehem from two years old , and under , that so hee might bee sure to ' kill Iesus . Let us seek the utter ruine and death of all our sins , and then wee shall bee sure to destroy that sin for which God afflicts us , and when the cause is removed , the disease will forthwith bee cured , and the Almighty pacified , and reconciled unto us . 2 Let us labour that the good wee reap by our afflictions , may abide upon us after , our recovery from them . There are very many who while they are under the Rod , seem to bee very penitent , and do purpose and promise to amend their lives , but as soon as the Rod is removed , they returne like the Dog to the vomit , &c. Such was Pharaoh , whilst he was plagued he confessed his sin , and prayed for pardon , but as soon as ever the judgement was gone , hee hardened his heart . Such were the Israelites . Psal. 78. 34 , 35 , 36 , 37. They were not stedfast , they turned back . Just like a truantly School-boy , who while his Master is whipping him , will promise any thing , but when it is done , forgets presently to doe what hee promised : Or like unto water , which while it is upon the fire is very hot , but as soon as ever it is taken off the fire , presently groweth cold . I knew a man who in the time of his sickness was so terrified in his conscience for his sins , that hee made the very bed to shake upon which hee lay , and cried out all night long , I am damned , I am damned , and made many and great Protestations of amendment of life , if God would bee pleased to recover him . In a little while hee did recover , and being recovered , was as bad , and as wicked as ever before . And therefore let us labour that the good wee get by our afflictions , may not vanish away with our afflictions , but may abide on us after wee are recovered , that wee may bee able to say with David , It is good for mee that I was afflicted , not onely that I am , but that I was . David praiseth God in health , for the good hee had got in sickness , and which still abode with him . Let us say with the same Prophet , Psal. 66. 13 , 14. I will go into thy house with burnt offerings , I will pay thee my vows which my lips have uttered , and my mouth hath spoken , when I was in trouble . Let us pray unto God that his afflictions may not onely skin over our spiritual diseases , and coup up our sins , but mortifie them , and so change our natures , that wee may never return to folly . I will conclude this point with a famous saying of Plinius secundus , worthy to bee written in letters of gold . A friend writes to him , and intreats him to give him advice how to frame his life , so as hee might live as becomes a good man. Hee returns him this answer : I will not prescribe many rules , there is this one only which I commend to thee above all other . Ut tales esse perseveremus sani , quales nos futuros profitemur infirmi . Let us labour to continue and persevere to bee such , when wee are well , as wee purpose , and promise to our selves to bee , when wee are sick . There is hardly any man so wicked , but hee will in sickness make many and great promises of a new life , and of universal reformation if God would restore him . Now then if we not onely bee such , but continue to bee such when restored , as wee promise to bee when sick , then wee shall bee excellent Schollars , in the School of Affliction , and God will either ( as I have already said ) deliver us out of affliction , or send us to heaven by affliction . So much for the first Truth supposed . The End of the first Sermon . THE Word of God IS THE Saints Delights . SERMON II. PSAL. 119. 92. Unless thy Law had been my delights , I should then have perished in mine Affliction . NOw I come to speak of the second Truth supposed in the Text. That the Word of God is the Saints darling , and delights ; not onely their delight , but in the plural number , their delights , that is ( as our Annotations say ) a Saint doth greatly delight in Gods Law , or as Iunius ; All the delight of a Saint is in Gods Law , Gods word is the center of his delights , Nisi lex tun erat omuit oblectatio mea , Many were the troubles and sorrows of Davids life , but against them all hee found as many comforts and delectations in Gods Word , therefore hee saith , vers . 29. Thy Testimonies are my delights , &c. and 143. Trouble and anguish have taken hold on mee , yet thy Commandements are my delights : And in the Text , Unless thy Law had been my delights , &c. Whilst others delight in vanity and iniquity , whilst others take pleasure in hunting , hawking , carding , dicing , eating , and drinking , the Saints of God , can say with Austin , Sacr a Scripturae tuae sunt sanctae dellctae meae , Thy holy Scriptures are my holy delights . Quest. Why do the Saints of God take such delight in the Law of God ? Answ. 1. Because they are spiritually inlightned ; their eyes are opened to behold the glory and beauty , and to understand the deep mysteries of the Law , therefore David prayeth , vers 18. Open thou mine eyes , that I may behold wondrous things out of thy Law , As the Apostle saith of the Jews , 2 Cor. 3. 14 , 15 , 16. That to this day there is a vail over their hearts , when Moses is read , and when they shall turn to the Lord , this vail shall bee removed ▪ So it is with Christians , when a wicked man reads the word , there is a vail over his eyes , and over his heart , and over the Scriptures , The god of this world hath so blinded his eyes , that hee cannot behold the beauty and glory of them ; but the true Saint hath this vail removed , Christ hath anointed his eyes with his spiritual eye-salve ; hee seeth a surpassing excellency in the Word of God , and therefore cannot but delight in it . 2 Because they are not onely illightned , but regenerated ; And as children new born by the instinct of nature , have a natural appetite to milk for conservation of their life ; so the new born Saint , by the instinct of grace , hath a spiritual appetite to the Word of God , according to that of Saint Peter , 1 Pet. 2. 2. As new borne babes desire the sincere Milk of the VVord , that you may gr●w thereby : The Word of God is the Saints food , and as it is impossible for a childe unborn to desire food , so for a man unregenerated to hunger after , and take true pleasure in the Word ; and as it is impossible for a new born child , not to delight in Milk , so it is as impossible for a regenerate Christian , not to delight in the Law of God. 3 Because a true Saint hath the Law of God written in his heart , according to that precious promise of the Covenant of grace , Ier. 31. 33. I will put my Law in their inward parts , and write it in their hearts . A Saints heart is the counterpane to Gods Law. The Law is within his heart , Psal. 40. 8. and as it is in the Hebrew , in the midst of his bowels , in medio viscerum . God hath infused a principle of grace into his inward parts , whereby hee is not onely inclined , but inabled to walk in all the Commandements of the Law blameless . A true Saint hides the Law in his heart , as a choice Iewel in a most precious Cabinet , as David saith , vers . 9. I have hid thy Law in my heart . Hid it as a rare treasure . So doth every Saint , and therefore cannot but delight in it . 4 Because the same holy Spirit that wrote the word , dwelleth in every true Saint . It is certain that all Scripture is of Divine Inspiration , and that the holy men of God spake as they were guided by the Holy Ghost . And it is as certain , That the same Holy Ghost dwelleth in every Saint , Rom. 8. 11. And by vertue of the in-dwelling of the Spirit , they are sweetly and powerfully drawn to make the Law of God their chiefest delight . 5 Because it is Gods inditement , and invention . This reason is brought in the Text , Unless thy Law , &c. It is the Law of that God in whom they delight . It transcribes the minde and heart of God. A true Saint seeth the Name , Authority , Power , Wisdome , and Goodness of God in every lett● of it , and therefore cannot but take pleasure in it . It is an Epistle sent down to him from the God of heaven . It is one of the greatest Love-token● that ever God gave to his Church . There are two great Gifts that God hath given to his people . The Word Christ , and the Word of Christ. Both are unspeakably great . But the first will do us no good without the second . 6 A true Saint cannot but delight in the word of God , because it is his inheritance , vers . 111. Thy testimonies have I taken as an heritage for ●ver for they are the rejoycing of my heart . Therefore they were the rejoycing of his heart , because they were his everlasting Inheritance . 7 Because hee findes a sweetness in i● . Delight is nothing else but a passi●n of the soul , arising from th● sweetness of the object that wee enjoy . Things that are good , present , suitable , and sweet , are the object of our delights , such is the word of God to every true Saint . It is sweeter than the h●ny , and the hony-comb , Psal. 19. 10. So also Psal. 119. 103. How sweet are thy words unto my taste , yea sweeter than ●ony to my mouth . A Saint must needs delight in it , it is so suitable , and so sweet . 8 Because he loves the Law. Now that which wee love , wee cannot but delight in , when wee come to enjoy it . A true Saint doth not onely love the Law , but hee loves it exceedingly , Psal. 119. 167. My soul hath kept thy testimonies , and I love them exceedingly . A true Saint can say with David , Psal. 119. 97. Oh how do I love thy Law ! and vers . 127. I love thy Commandements above gold , yea above fine gold : And vers . 72. The Law of thy mouth is better to mee than thousands of gold and silver . Now because the Saints of God are so inamoured with the Law of God , therefore it is , that they cannot but delight in it , as David saith , Psal. 119. 47. I will delight my self in thy Commandements , which I have loved ▪ Hee that loves the Commandements ( as all Saints do ) cannot but delight in them . Use. This shews that there are but few true Saints amongst us . There are many bastard Saints , and nomin●l Saints , but few true and real Saints . Wee live in an age , wherein there were never more Saints , and never fewer , never more by outward Profession , and never fewer by a holy Conversation . It is the property of a true Saint to make the word of God his darling and delights . But where shall wee finde such Saints ? It is easie to finde out men that can say , Eating and drinking is my delight , carding and dicing is my delight , reading of vain and trifling books is my delight , to satisfie the lusts of the flesh is my delight . But where is the man that can truly say as David doth ? The Law of God is my delights , and the joy and rejoycing of my heart for ever . Austin professeth of himselfe , that before his Conversion , hee took no pleasure in the Word of God. His proud heart ( as hee saith ) would not stoop to the humble expressions of it . After his Conversion , hee was ravished with the beauty and excellency of the Scriptures , but before his Conversion , hee saw no excellency in them . Politian ( though a great Schollar , yet a notorious Atheist ) professeth most blasphemously , that hee never lost more time than in reading the Scripture . And it is reported of Plato , that when hee had read the first Chapter of Genesis , hee said , Hic vir multa dicit , sed nihil probat : This man saith many things , but proveth nothing ▪ Where shall wee finde the man that puts a due estimation upon the word of God ? That prizeth it above gold , yea above much fine gold ? That rejoyceth in thy word , as much as in all riches , verse 14. That can appeal to God , and say as David , vers . 159. Consider , Oh Lord , how I love thy Precepts ? and vers . 97. Oh how do I love thy Law ? There are some men that can delight in any thing but in God , and his Word , and his Ordinances : They can delight in the creatures of God , but cannot delight in the Ordinances of God. They can delight in the gifts of God , in riches , and health , and honours : But they cannot delight in the God of these gifts . They can delight in books of Philosophy , and Humanity , but they cannot delight in the word of God. Mark the sad condition that these are in . It is a certain sign that there is a vail over their eyes and hearts , that they are not yet anointed with Christs eye-salve , that the God of the world hath blinded their eyes , that they cannot see the glorious excellencies of the Law of God. It is certain , that they are not born anew , for if they were new born babes , they would desire the sincere milk of the word . It is certain , that the Law of God is not yet written in their hearts , and that the Spirit of God doth not dwell in them . It is certain , that they have no part , nor portion in the word of God , that they never tasted the sweetness that is in it , and that they have no true love to God , nor to his word . It is a true saying , Qui regem amat , legem amat , hee that loves a King , will love his Law. And I may say , Qui Deum amat , legem Dei amat : Hee that loves God , will love the Law of God , which is nothing else but his Image , and his Picture , his last Will and Testament , his blessed Love-token . And therefore if you delight not in the Law of God , it is evident you do not delight in the God of this Law. And if you delight not in God , hee will not delight in you ; unless it bee to laugh at your destruction , as it is Prov. 1. 26. Q. But how shall I know whether I do delight in the Word of God , or no ? Answ. You shall know it by these notes . 1 Hee that delights in Gods Law , will bee very frequent in meditating and reading of it , and very often in speaking of it . Thus saith David , Psal. 1. 2. His delight is in the Law of the Lord , and therein hee will meditate day and night . And Psalm . 119. 97. Oh how do I love thy Law , it is my meditation all the day . So also vers . 15 , 16. 23. Hee that takes pleasure in the Law , hee will bee often thinking of it , as Christ saith , Matth. 6. 21. Where the treasure is , there the heart will bee also : If the word of God bee thy treasure , thou wilt meditate on it , Cogitatione crebrâ , longâ , & profundâ . Thou wilt frequently think of it , and when thou beginnest to think of it , thou wilt dwell upon the thought of it , as a Bee dwells ( as it were ) upon the flower to suck out the sweetness that is in it , and thou wilt think of it with deep and serious meditations and contemplations , thou wilt dive into the unsearchable riches and treasures that are in the Word . And as thou wilt meditate on it , so thou wilt bee often , and unwearisome in reading and perusing of it , and discoursing about it . A man that delights in hunting , is never weary of talking of hunting , and hee that delights in the world , of speaking about the world ; and if you did delight in Gods word , you would bee very frequent , and indefatigable in discoursing of it . 2 If you delight in the Word of God , you would delight in the Ministers and Ambassadors of the Word , lawfully commissionated by Christ : For the great work of the Ministry is to expound and apply the Word ; and therefore if you dis-respect the godly , learned , lawful Ministry of the Word , you take no delight in the Word . 3 They that delight in the Word , will bee at any cost to bring the Word to their Congregations , they will part with thousands of gold and silver , rather than with the word ; He that esteems the Word above thousands , will bee willing to part with hundreds for the Words sake . Hee will account a famine of the Word more bitter than a famine of bread ; by how much the soul is better than the body , by so much will hee bee more troubled for a soul-famine , than a bodily . 4 Hee that delights truely in the Law , will sincerely labour to obey it , and bee m●ch grieved when it is disobeyed . 1 Hee will sincerely labour to obey it , hee will make the Word of God the man of his counsel , vers . ●4 . Thy testimonies are my delight , but how doth hee prove that ? in the following words , and my counsellors : Hee will make the Word a Lamp to his feet , and a light to his paths , vers . 105. In all his undertakings , hee will inquire what God would have him to do , and hee will make Gods Word his Compass to sail by , and pray with David , vers . 35. Make mee to go in the path of thy Commandements , for therein do I delight . 2 Hee will bee much grieved when others transgress the Law of God. Thus David , vers . 53. Horror hath taken hold upon mee , because of the wicked that forsake thy Law , and vers . 136. Rivers of waters run down mine eyes because they keep not thy Law. And therefore you that delight in sin , you cannot bee said to delight in the Word ; and you that are not pained and grieved when others sin , you are not amongst the number of those that take pleasure in Gods Law , or in whom God takes pleasure . Use 2. Let us make it appear that wee are Saints in deed , and in truth , not only Saints in Mans , but in Gods Calender , by following the example of holy David , set down in the Text. Let us make the Law of God our joyes , and our delights . Let mee speak to you in the words of the Apostle , Col. 3. 16. Let the Word of God dwell richly in you , &c. not onely with you , but in you . And in the Words of Christ , Ioh. 5. 39. Search the Scriptures , for therein you hope to finde eternal life . The Greek word signifieth to search , as men do under ground for treasures , or to search as men who dive under water for something that is at the bottome . Let us with Iob 23. 12. Esteem the ward of God above our necessary food . Let us love it above gold , yea above fine gold ; Let it bee dearer to us than thousands of gold and silver , sweeter than the hony and the honey-comb . You that are Gentlemen , remember what Hierom reports of Nepotianus , a young Gentleman of Rome , Qui longa & assidua meditatione scripturarum , pectus suum fecerat bibliothecam Christi , who by often and assiduous meditation of the Scriptures , made his breast the Library of Christ. Remember what is said of King Alphonsus , that he read over the Bible fourteen times , together with such Commentaries as those times afforded . You that are Schollars , remember Cranmer and Ridley , the former learnt the New Testament by heart in his journey to Rome , the latter in Pembrook-hall Walks in Cambridge . Remember what is said of Thomas a Kempis , that hee found rest no where , nisi in angulo , cum libello ; but in a corner with this book in his hand . And what is said of Beza , that when hee was above fourscore years old , hee could say perfectly by heart any Greek Chapter in Pauls Epistles . You that are women , consider what Hierom saith of Paula , Eustochiam , and other Ladies , who were singularly versed in the holy Scriptures . Let all men consider that hyperbolical speech of Luther , That hee would not live in Paradise without the VVord , and with it hee could live well enough in Hell. This speech of Luthers must bee understood , Cum gran● salis . Quest. May not a wicked man delight in the VVord of God ? Is it not said of Herod , Mark. 6. 20. that hee heard John Baptist gladly , and of the stony ground , Luke 8. 13. that it received the Word with joy ? Is it not said of the Israelites remaining wicked , that they delighted to know Gods wayes , and took delight in approaching to God , Isa. 58. 2. and of the Iews , Joh. 5. 35. that they were willing for a season to rejoyce in the Light ▪ held forth by the preaching of John Baptist . Answ. There is a wide and vast difference between the joy and delight which a true Saint takes in Gods Word , and that which may bee found in an hypocrite . 1 The delight of a godly man , is orderly and seasonable . It is the consequent of conviction and humiliation ; For though Ioy bee the great work of the Spirit , yet it is not the first work . First , The Spirit by the Word convinceth and humbleth , and then comforteth ; therefore Christ saith , Mat. 5. 4. Blessed are those that mourn , for they shall bee comforted ; and David saith , Psal. 126. 5. They that ●ow in tears , shall reap in joy . But the joy of an hypocrite is unseasonable and disorderly . It is his first work . It is said of the stony ground , that when they heard the word , they received it immediately with gladness , Mark. 4. 16. It is not said , they received it first with sorrow , and then with gladness . Here is mention of joy without any antecedent humiliation . Nay , the Text saith expresly ▪ Luke 8. 6. it lacked moisture , and therefore it withered away . There are many Professors in our dayes that skip from sin , to joy at first , that all in an instant are in the highest form of sin , and in the highest form of comfort , that skip out of the lap of the Devil , into the lap of joy : These are as the stony ground . These are wanton Christians ; They sow before they plough ; They know not the bitterness of sin , and therefore in time of temptation fall away . 2 The delight that a godly ma● takes in the Word , is a well-rooted delight . It is rooted in an humble , good , and honest heart , as is said of the good ground , Luke 8. 15. But the delight of an hypocrite is shallow and superficial ; as his graces are sleight and formal , so are his delights . Therefore it is said of the seed that fell upon the stony ground , that it had no root , Luke 8. 13. and Matth. 13. 5. it wanted depth of earth , and therefore when the Sun arose , it was scorched . The Apostle hints this , Heb. 6. 4. — and have tasted the good Word of God. The delight of a wicked man in the Word , is but a tasting , and sipping , no soaking , a floating a loft in the River of Christs blood , no diving down to the bottome . A man may taste a thing , and not like it , taste , and like it , and yet not come up to the price of it , as the young man , Matth. 19. 22. Hee was very desirous to injoy eternal life , but hee would not part with his possessions for the obtaining of it . A Cook tasteth of the meat hee dresseth , but they onely that are invited eat of it . Tasting doth not imply habitual grace . A man may taste that which hee never digesteth , nor concocteth . The Israelites tasted of the first fruits of the Land of Canaan , and yet did not enter into Canaan . Such is the joy of the hypocrite . It is outward and superficial ; But the delight of a true Saint is inward , solid , and substantial . Ieremy saith , that the Word of God was the joy and rejoycing of his heart , and that hee did eat it , Ier. 15. 16. hee did not onely taste it , but eat it . And Paul saith , Rom. 7. 22. I delight in the Law of God after the inner man ; His delights had depth of earth , they were well digested and concocted . 3 It is superlative and over-topping . A godly man delighteth more in God and his Word , than in any worldly thing whatsoever . Lord lift thou up ( saith David , Psal. 4. 6 , 7. ) the light of thy countenance upon us , thou hast put gladness in my heart , more than in the time that their corn ▪ and their wine increased . So also Psal. 43. 4. — Unto God my exceeding joy , Psal. 137. 6. If I prefer not Ierusalem above my chief joy . And Psal. 119. 72. 127. The delight of a Saint in Gods Word over-toppeth all his creature-delights , and injoyments , and for the joy hee findes in it , hee will sell all hee hath to purchase it , Mat. 13. 44. But the joy of a wicked man is of an inferiour nature , hee rejoyceth more in Corn , Wine , and Oyl , &c. And when it comes into competition , hee will leave his spiritual and heavenly , rather than lose his creature and carnal pleasures . Thus Herod rejoyced in the word that Iohn Baptist preached , but hee rejoyced more in his Herodias , and when it came to the trial , hee chose to behead Iohn Baptist , rather than to part with Herodias . The stony ground , when persecution arose , parted with all its joy , and faith , rather than it would lose its estate , or life . As a godly man rejoyceth in worldly things , as though hee rejoyced not , 1 Cor. 7. 30. So a wicked man rejoyceth in spiritual things , as though hee rejoyced not . In the old Law those Fowls that did both flye and swimme , were unclean : A wicked man would many times flye aloft in spiritual delights , but hee would also bathe himself , and swimme in carnal pleasures , and his heart is more affected with worldly advancement , and bodily recreations , than with heavenly , and this is a sign that hee is an unclean Christian , and that his delights in God , and his Word are not right , because they are not overtopping and superlative . 4 It is powerful and soul-strengthening , full of life , vigour , and activity ; it will inable the soul to do and suffer any thing for God , it turns a Prison into a Paradise , it makes Martyrdome to bee as a bed of Roses , it is Armour of proof to steel us , and make us fit to indure Afflictions , both for God , and from God ; therefore David saith in the Text , Unless thy Law had been my delights , I should then have perished in mine Affliction . His delight in the Law supported him from sinking . It is like Oyl to the Wheels , like Sails to the Ship , and wings to the bird ; but the delight that a wicked man hath in the Word is a powerless , dead , fruitless , and strengthless delight . It is as a paper Helmet , and a painted fire , it will not support him in the hour of adversity : The persons represented by the stony ground , fell away , notwithstanding their joy , as soon as ever persecution arose for the Gospel . But the joy of a true Saint is soul-supporting , and soul-upholding . The joy in the Lord is their strength , Neh. 8. 10. 5 The delight that a godly man hath in the Word , is sin-excluding . It cannot consist with a delight in any sin ; therefore David saith , Psal. 119. 11. Thy Word have I hid in my heart , that I might not sinne against thee . Sinne is as a wooden window , to shut out the true joyes of the Spirit . But now a wicked man , though hee may delight in the Word , yet hee also delights in sinning against the Word . Although Herod heard Iohn Baptist gladly , yet hee kept his Herodias ; and though the Israelites delighted to know Gods wayes , yet they did not delight to walk in his wayes . They were as a Nation that did righteousness , hee doth not say , they were such , but quasi gens , &c. as a Nation that did righteousness . And though they delighted to approach to God , yet they did not delight to obey that God before whom they approached ; they took pleasure in sinning against God , as well as in serving of God , Isa. 58. It was not a sin-excluding joy , and therefore it was false and counterfeit . 6 It is grace-increasing . The more a Saint delights in the Word of God , the more careful hee will bee to obey the Will of God , and to grow and increase in the grace of God ; therefore David saith , Psal. 119. 167. My soul hath kept thy testimonies , for I love them exceedingly . And Psal. 40. 8. I delight to doe thy Will , O my God , yea thy Law is within my heart ; because the Law was written in his heart , therefore hee delighted to doe it . Hee that delights to keep Gods Law , God will give him more grace to keep it according to that remarkable text , Psal. 119. 55 , 56. I have remembred thy Name , O Lord , and have kept thy Law , this I had , because I have kept thy Precepts . What had David for keeping Gods Precepts ? Hee had power to keep his Law ; that is , to grow and increase in keeping of it . As the Prophet , Hos. 6. 3. speaks of the knowledge of God. Then shall wee know , if wee follow on to know the Lord , that is , if wee industriously labour to know God , wee shall have this reward , to bee made able to know him more . So may I say of the grace of God. Hee that delights to keep Gods Law , shall have this reward , to bee inabled to keep it more perfectly . A true delight in Gods Word is Grace increasing . Grace is the Mother of all true joy , Isa. 32. 17. and joy is as the Daughter , and the Mother and Daughter live and dye together . True , spiritual delight , ebbs and flows as grace ebbs and flows . As the wood is to the fire , oyl to the flame , the shadow to the body , so is joy to grace . Quantum cres●is in gratiâ , tantum dilatâr is in fiduciâ . But now a wicked man , though hee may have a kinde of delight in Gods word , yet it is not a delight of the right kinde . It doth not argue that hee hath true grace in him . An hypocrite is all joy , and no grace ; a Giant in joy , and not so much as a dwarf in grace , like a green bough tyed to a dead tree . Hee is in the highest form of joy , and not so much as in the lowest form of grace . 7 The delight that a godly man hath in the word , is not onely a delight in spiritual things , but a spiritual delight , grounded upon spiritual aimes and reasons . But the delight of a wicked man , though it bee in spiritual things , yet it is but a natural delight . As a godly man spiritualizeth carnal things ; so an ungodly man carnalizeth spiritual things . Austin before his conversion , rejoyced much to hear Ambrose preach , but it was because of his eloquence ( as hee saith ) not upon a spiritual account . A wicked man may follow a Preacher , and delight in his preaching , because of his elegant words , and Rhetorical expressions , because hee is unto him as a very lovely song of one that hath a pleasant voyce , &c. as it is Ezek. 33. 32. Or , out of novelty , because newly come ( as the Israelites delighted in Manna at first , but afterwards loathed it ) or because hee loves his person ; or out of a desire to obtain a form of knowledge in heavenly things . The Pharis●es delighted to do many spiritual things out of vain-glory . Iehu delighted to do the will of God , but it was for his owne ends . Pauci quaerunt Iesum , propter Iesum . Stella is of opinion , that the Devil perswaded Herod , to hear Iohn Baptist gladly , and to reverence him , and to do many things , that so hee might hold him the faster in his possession . The Devil had him sure by one sin , and therefore hee provoked him to do some good things , that so hee might rock him asleep in presumption , and by his good things hee might quiet his conscience , and put a fair gloss upon his incestuous practices : A man may rejoyce in spiritual things upon sinful grounds and reasons . But now a true Saint delights in the word upon a spiritual account , because it is Gods word , and God would have him delight in it , because it is his guide to glory , the way by which he is sanctified . It is both concha & canalis , A Cistern to contain the glorious mysteries of salvation , and a Conduit to convey God and grace into his soul. In a word , hee delights in it , because it is holy and pure , hee can say with David , Psal. 119. 140. Thy word is very pure , therefore thy servant loveth it . This no wicked man can truly say . 8 The delight that a godly man takes in the word , is without any reservation or distinction . Hee delights in the whole word of God , in the commanding , and threatning word , as well as in the promising word ; he beholds God , and his wisdome , and goodness in every verse , and therefore hee can say with Hezekiah , Isa. 39. 8. Good is the Word of the Lord. Hee hath the whole Law written in his heart , and rejoyceth in every tittle of it . But a wicked man hath his reservations and distinctions , hee may delight in the promising word , but hee undervalues the commanding word , and turneth a deaf ear to the threatning word . It is said of the Iews , that they rejoyced in the light of John Baptist ; but it is not said , They rejoyced in his heat : Hee was a burning , and a shining Light , they rejoyced in his shining , but not in his burning . It is hardly possible for a wicked man , remaining wicked , to rejoyce in the burning zeal , holiness , and strictness of a Iohn Baptist. But a godly man delighteth both in the light , and heat of the word . 9 It is an abiding delight , 2 Thess. 2. 18. Everlasting consolation , Joh. 16. 22. Your joy no man taketh from you . It is as a fixed Star. But the delight of a wicked man in the Word , is as the crackling of thorns upon the fire , and as the Corn that grew on the stony ground , which quickly sprung up , and as quickly withered , Iob 27. 8. Therefore it is said of the Jews , Ioh. 5. 3. They rejoyced in his light for a season . In the Greek it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an hour . A wicked mans delight in the Word , is but as a blazing Star , which is quickly extinguished . Hee may rejoyce in the word while hee is hearing of it , but it quickly vanisheth away . Hee is like to a man that comes into a pleasant Garden , and is delighted with the smell of it while hee is there . But a childe of God makes a Posie of these Flowers , to refresh him when hee is out . Hee delights to read , and to keep the Law of God continually , for ever and ever , Psal. 119. 45. Let us ( I beseech you ) labour , with all labour , for this superlative , well-rooted , powerful , spiritual , sin-excluding , grace-increasing , and abiding delight , in the whole word of God. Quest. VVhat must wee do that wee may bee inabled thus to make the Law of God our Delights ? Answ. 1. You must seriously study the excellency of Gods word , this made David prize it so much , and love it so much , Psal. 19. 7 , 8 , 9 , 10 , 11. The Word of God hath God for its Author , and therefore must needs bee full of infinite wisdome and eloquence , even the wisdome , and eloquence of God. There is not a word in it , but breathes out God , and is breathed out by God. It is ( as Ireneus saith ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an invariable rule of faith , an unerring and infallible guide to Heaven . It contains glorious revelations and discoveries , no where else to bee found . It hath a manifesting , convincing , soul-humbling , soul-directing , soul-converting , and soul-comforting power , and efficacy in it , as appears by these Scriptures , Heb. 4. 12. 1 Cor. 14. 24 , 25. 1 King. 21. 29. Psalm 119. 105. 2 Cor. 3. 6. Psalm 119. 50. And therefore to delight in the Word , and the God that made it , is not only our duty , Psa. 37. 4. But it is recorded in Scripture as our priviledge , and as the great reward that God would bestow upon those that keep holy the Sabbath-day , Isa. 58. 13 , 14. Then thou shalt delight thy self in the Lord. This shall bee thy great reward . 2 You must fixedly ponder the necessity of practising this duty : For if you delight in Gods Law , God will delight in you . If the Law bee your beloved , you are Gods beloved ; If you take no pleasure in his word , his soul will take no pleasure in you . 3 You must pray for the grace of Illumination . Whensoever you take the Bible in your hand to read in it , pray Davids prayer , Psal. 119. 18. Open thou mine eyes , that I may behold wondrous things out of thy Law. Philosophers observe , that Lumen est vehiculum influentiae , Light is the Chariot of influence , as it begets the flower in the field , the gold in the Mineral ; so the foundation of all regeneration , is illumination . Pray that God would open your eyes that you may understand the Scriptures , as hee did to his Apostles , Luke 24. 45. That hee would take away the vail that is upon your hearts . 4 Pray that he that made you creatures , would make you new creatures , that as new-born Babes you may desire the sincere milk of the word . 5 Pray that God would fulfill that excellent promise , Ier. 31. 33. That hee would put his Law in your inward parts , and write it in your hearts , and then you cannot but heartily delight in it . 6 Pray to God to give you the same Spirit that wrote the word , to inable you to delight in it . 7 Pray for a spiritual palate , that you may not only delight in spiritual things , but have a spiritual delight in spiritual things . It is said of the Lioness , that when shee hath once tasted of the sweetness of mans flesh , shee is never satisfied till shee hath more of it . Hee that hath tasted of the good Word of God , and not onely tasted , but eaten it , and digested it into good nourishment , hee will not onely delight in it , but hee will delight in it above gold , yea above fine gold , and hee will never bee satisfied , till hee bee filled with the fulness of that God that made it . The End of the second Sermon . THE Excellency and Usefulness OF THE WORD . SERMON III. PSAL. 119. 92. Unless thy Law had been my Delights , I should then have perished in mine Afflictions . NOw I come to speak of the Proposition that is clearly held forth in the Text. Doct. 3. That the VVord of God delighted in , is the Afflicted Saints Antidote against ruine and destruction . Unless thy Law had been my delights , I should , &c. The Word of God is the sick Saints salve , the dying Saints cordial ; a most precious medicine to keep Gods people from perishing in time of affliction : This upheld Iacob from sinking when his brother Esau came furiously marching to destroy him , Gen. 32. 12. And thou saidst I will surely do thee good , &c. The promise of God supported him . This also upheld Ioshua , and inabled him couragiously to fight the Lords battels , because God had said , Hee would never leave him , nor for sake him , Josh. 1. 5. Melancthon saith , that the Lantgrave of Hessen told him at Dresda , that it had been impossible for him to have born up under the manifold miseries of so long an imprisonment , Nisi habuisset consolationem ex Verbo divino in sua corde , but for the comforts of the Scriptures in his heart . There are eight things may bee said ( amongst many other ) in commendation of the Word of God. 1 It is the Magazin and Store-house of all comfort and consolation . There is no condition ( but one ) that a man can be in , but hee may finde soul-supporting comfort for it out of the Word . Indeed if thou resolvest to go on in sin , the Word cannot comfort thee ; it threatneth Hell and Damnation to all such . If the God of Heaven can make such miserable , they shall be miserable ; But excepting this one , there is no condition so miserable , but a man may fetch a Cordial out of the Word , to support him under it . Art thou as empty of riches , and as full of Diseases , as Iob under the Old Testament , and Lazarus under the New Testament ? are the ( sins-with which thou art willing to part ) many and great ? Is thy Conscience exceedingly wounded and disquieted ? Doth the Devil roar upon thee with hideous temptations ? let thy condition be never so sad , the Word of God is able to afford thee comfort under it . For it is the Word of that God , who is the God of all consolation . There is no kinde of true comfort , but here it is to bee had , here are Cordials of all sorts . Comforts under bodily troubles , and comforts under soul-troubles . There is no Monarch can furnish his table with such variety of delicates , as God hath furnished his Word with variety of comforts . 2 The Word of God is not only the Magazine of all true comfort , but the Fountain from whence it is derived . All the comfort that you receive by reading of good books , is fetched out of this Book . All the refreshings that the Ambassadors of Christ administer to you , are borrowed from this Fountain . As the King of Israel answered the woman ( that cried out , saying , Help my Lord , O King ) If the Lord do not help thee , whence shall I help thee ? So will all the true Ministers of Christ say to any distressed soul that cries out for comfort : How can wee comfort you , if the Word of God doth not comfort you ? All our comforts must bee fetcht from thence . 3 It will comfort us at such a time , when no outward thing can comfort us . And that is , when wee are under soul-agonies , and when our soul sits upon our lips ; ready to depart , when wee are sailing into the Ocean of Eternity ; then , even then , the promises of the Word will comfort us : When gold and silver , Father and Mother , Friends , and Physitians are miserable comforters , then will one promise out of the Word fill us full of joy unspeakable , and glorious . 4 The Comforts of the Word exceed all other Comforts , for they are pure , and purifying , sure , and satisfying ; they are soul-supporting , soul-comforting , and soul-ravishing , they are durable and everlasting . The comforts of the world are not worthy to bee named that day , in which wee speak of the comforts of the Word . They are not consolationes , but consolatiunculae . At best they are but bodily , unsatisfying , and transitory . Many times they are sinful , and soul-damning . 5 The Word of God is not onely a Magazine , and a Fountain of comfort , but also a touchstone , by which wee must try all our comforts whether they bee true and real , or no. All joyes , hopes , and assurances , must bee tryed by the Word , and if not rightly grounded thereupon , are false , and soul-delusions . 6 It is as an Apothecaries shop , or a Physitians dispensatory , out of which wee may fetch all manner of Medicines , to cure all the diseases of our souls . Art thou spiritually lame , blinde , or dumb ? &c. The Word will open blinde eyes , make the dumb to speak , and the lame to walk . If dead in sins and trespasses , the Word , when it is the sword of the Spirit , will quicken thee . It is as a corrasive to eat sin out of thy heart ; therefore David saith , I have hid thy Word in mine heart , that I might not sin against thee . 7 It is a spiritual Armory , out of which wee may fetch all manner of Weapons , to conquer the Devil , and his temptations , 2 Corint . 10. 4. It is that little Brook , out of which every David may fetch five smooth stones to destroy the Devil . These five smooth stones , are five texts of Scripture , three of these Christ took out of the brook of the Word , by which he subdued the Devil , Mat. 4. 4. 7 , 10. 8 It is the Sun of the Christian VVorld . As the Sun is the light of the Natural VVorld , and without it , the World is but a Chaos , and a Dungeon full of darkness . So is the VVord of God , the light of the spiritual world , without which a Christian is under an eternal night . Therefore David saith , Thy VVord is a lamp unto my feet , and a light unto my path , Psal. 119. 105. What would all the World avail , if no Sun to illighten it , and what comfort would all the wealth of it afford us , if no word to instruct , and counsel us ? For this is the Christians compass to sail to Heaven by , his staffe to walk withall to Heaven , his spiritual bladders to keep his soul from drowning . The Cork , to keep up the net of his soul from sinking . Afflictions are like the lead of the Net , which weigheth it down , but the Word is as the Cork , which keeps it up , that it sinks not . So saith David in the Text , Unless thy Law had been my delights , &c. Vse . If the Word of God bee of such invaluable excellency , absolute necessity , and of such admirable use . 1 Let us bless God exceedingly for revealing his will unto us in the Word . It was a great honour , and priviledge to the Iews , that to them were committed the Oracles of God , Rom. 3. 2. And it is our great happiness that wee have not only the same Oracles of God which they have , but an addition of the New Testament , for the clearer discoverie of the mysteries of salvation unto us . If God be to bee praised for every crum of bread we eat , much more for giving us his VVord , which is the bread of life , and the only food of our souls . Blessed bee God , who hath not only given us the book of the Creatures , and the book of Nature to know himself , and his will by , but also , and especially the Book of the Scriptures , whereby wee come to know those things of God , and of Christ , which neither the Book of Nature , nor of the creatures can reveal unto us . Let us bless God , not only for revealing his will in his VVord , but for revealing it by writing . Before the time of Moses , God discovered his Will by immediate revelations from Heaven . But wee have a surer word of Prophecy , a Pet. 1. 19. surer ( to us ) than a voyce from Heaven ; For the Devil ( saith the Apostle ) transforms himself into an Angel of light . Hee hath his apparitions , and revelations , hee is Gods ape , and in imitation of God , he appears to his Disciples , and makes them beleeve it is God that appears , and not the Devil . Thus hee appeared to Saul in the likenesse of Samuel . And if God should now at this day discover his way of worship , and his Divine Will by Revelations , how easily would men bee deceived , and mistake Diabolical delusions , for Divine Revelations ; and therefore let us blesse God for the written word , which is surer and safer ( as to us ) than an immediate Revelation . There are some that are apt to think , that if an Angel should come from Heaven , and reveal Gods Will to them , it would work more upon them than the written word ; but I would have these men study the conference between Abraham and Dives , Luke 16. 27 , 28 , 29 , 30 , 31. Habent Mosen & Prophetas , &c. They have Moses and the Prophets , if they will not profit by them , neither would they profit by any that should come out of Hell , or down from Heaven to them . For it is the same God that speaks by his written Word , and by a voyce from Heaven . The difference is only in the outward cloathing ; and therefore if Gods speaking by writing will not amend us . No more will Gods speaking by a voyce . O bless God exceedingly for the written Word ! Let us cleave close to it , and not expect any Revelations from Heaven of new truths , but say with the Apostle , Gal. 1. 8 , 9. Use 2. Let us prize the word of God above gold , yea above fine gold : Let us read it , diligently , reverently , praying to God to give us the same spirit , that wrote it , to inable us to understand it , and conscientiously to practise it . Let us make it the joy and rejoycing of our heart , and as it is in the Text ; Let us make it our Delights , but of this I spake in the former point . The onely motive I shall now use to perswade you to make the Word your Delights , shall bee this in the Text. Because it will keep you from perishing in the time of your greatest affliction . It will comfort you when you have most need of it ( that is , under heart-sinking-afflictions , and at the hour of death ) and it will comfort you when all outward comforts and creatures fail . It wil bee food to strengthen your weake Faith ; Physick to cure the remainders of corruptions , it will bee a Cordial to revive your drooping spirits , and fainting souls . It will make you more than Conquerors over all temptations and distresses . Quest. But now the great Question is , How a childe of God ought to manage and make use of the word of God , so as to make it a Conduit of support and comfort , in the day of his greatest Afflictions ? Answ. To bee able to do this , there is a great deal of spiritual wisdom and understanding required . For the word to many people is like Sauls Armour to David , which was so cumbersome to him , that hee could not wear it . There are many know not how to use the Word , so as to bee comforted by it . As the woman of Samaria told Christ , Ioh. 4. 11. The Well is deep , and thou hast nothing to draw with . So may ●I say , The word of God is a deep Well , it is a Well of salvation , but it is deep , and the deeper the sweeter , but most people want Buckets to draw with , they want a spiritual Art to fetch out of these Wells of salvation , divine supportation and consolation ; and therefore to help you in this great work you must know , That the word of God may bee divided into three parts ; Into Commandements , Threatnings , and Promises : And though a Christian must not neglect the commanding , and threatning word , yet if ever hee would make the word a Channel of Divine comfort , hee must study the promising-word , for the Promises are a Christians Magna Charta for Heaven . All comfort must bee built upon a Scripture promise , else it is presumption , not true comfort . The Promises are pabulum fidei , & anima fidei , the food of faith , and the soul of faith . As faith is the life of a Christian , so the promises are the life of Faith : Faith is a dead Faith , if it hath no promise to quicken it ; As the Promises are of no use without Faith to apply them , so Faith is of no use without a Promise to lay hold on . And the great reason why the people of God walk uncomfortably in their afflictions , is , because they do not chew the Promises ; they are rare Cordials , but as a man cannot taste the sweetness of a Cordial , unless hee chew it , no more can wee receive any spiritual refreshment from the Promises , unless wee meditate on them . The promises are as a Mine full of rich treasure , but as Mines , unless wee digge deep into them , wee can never get the gold and silver hid in them : no more can wee injoy the soul-ravishing comfort of the promises , unlesse we digge into them by a serious consideration of them . They are as a garden full of rare flowers , able to sweeten any condition . But because wee doe not walk in this garden , and pick out these flowers ; hence it is that wee live so disconsolately and dejectedly under our afflictions . There are many rare stories declaring the comfort that some of Gods Saints have received from the promises in the day of their distresse . Mr. Bilney that blessed Martyr was much wounded in Conscience , by reason of the great ●n hee committed , in subscribing to the Popish errors , but hee was much comforted by reading those words , 1 Tim. 1. 15. This is a faithful saying , and worthy of all acceptation , that Iesus Christ came into the VVorld to save sinners , of which I am the chief . Beza was supported under his troubles , by the words of Christ , Iohn 10. 27 , 28 , 29. Mr. Bolton tells us of one , that was upheld under great affliction , and comforted from Isa. 26. 3. Of another , from Isa. 57. 15. I knew a young maid that went triumphantly to Heaven , by the refreshing shee found in that well known Text , Matth. 11. 28. and many that have been wonderfully cheared by reading the eight Chapter of the Romans , and by that Text , 1 Ioh. 3. 14. VVee know that wee have passed from death unto life , because wee love the Brethren . The truth is , there is no promise , but if God bee pleased to illighten it , and shew us our interest in it , will afford a Harvest of joy . It is with Promises , as it is with Sermons : That Sermon which once heard , did not at all work upon us , the same Sermon heard at another time may exceedingly affect us . And the same Text of Scripture , which sometimes doth not at all comfort us , may at another time convey much comfort to us . Two men troubled in conscience may both of them read the same chapter , and hear the same Sermon , and one of them may have his troubled minde pacified , and the other continue troubled , and the reason is , because the Spirit of God makes the Word effectual to one , and not to the other . How often hath a distressed Saint , read Mat. 11. 28. 1 Tim. 1. 15. Ioh. 10. 27 , 28. Isa. 26. 3. Isa. 57 , 15. 1 Ioh. 3. 14. and found no comfort in reading of them ; But if the Spirit of God did come in , and open his eyes to behold the rich mercies wrapt up in these promises , and his interest in them , they would fill him with comfort above expression . And therefore if ever you would make the Word of God , Gods instrument to conveigh support and comfort to you in the time of soul-sinking afflictions , you must study the promises , and pray unto God that his Spirit may irradiate them , and shew you the fulness of them , and your interest in them . Quest. How must wee improve the promises , so as to make them spiritual bladders , to keep us from being drowned in the deep waters of Affliction ? Ans. You must doe three things . 1 You must make a Catalogue of the Promises . 2 You must seriously ponder and meditate on them . 3 You must apply them to your own souls , as belonging to you in particular . 1 You must make a Catalogue of the Promises , you must gather them up , as they lye scattered in the Word , into a spiritual Nose-gay , and binde them together : You must doe as they that gather up ends of Gold and Silver , you must lose none . Every promise is as a ray of gold , as a Star in the firmament . And though there are starrs of divers magnitudes , differing from one another in glory , yet every star hath its beauty and benefit : So though some Promises are more glorious than others , ( like the Sun , in comparison of the Moon ) yet every promise hath its beauty , and lustre , and as star-light in a dark night is very comfortable ; so in the dark night of affliction , every little promise will afford unspeakable comfort to a troubled soul. To help you in making this Catalogue , give mee leave to suggest three things . 1 Bee sure to make it in time of health . Woe bee to those that have their promises to gather , when they should make use of them ! You that sleight the promises in prosperity , shall receive no comfort from them in adversity . 2 Forget not to treasure up all those promises which God hath made to his children , in the day of their adversity . As for example , God hath promised in all our afflictions to bee with us , Isa. 43. 2. When thou passest through the waters , I will bee with thee , and through the Rivers , they shall not overflow thee , &c. hee will bee with you to protect and direct you , to support and comfort you . If three Saints bee put into the fiery Furnace , the Son of God will make the fourth , Dan. 3. 25. 2 God will be afflicted in all our afflictions , Isa. 63. 9. he suffers in all our sufferings , Act. 9. 4. 3 Hee will make our beds in our sicknesses , Psal. 41. 3. hee will condescend to the lowest office for our ease and refreshment . 4 Hee will know our souls in adversity , Psal. 31. 7. hee will know us to pitty us , and to succour , and to help us . 5 Hee will keep us from the evill of all afflictions , Job 5. 19. God hath not promised to keep his people from afflictions , but to keep them from the hurt of them . Though they are not good in themselves , yet hee will turne them to our good , Heb. 12. 10. 1 Cor. 11. 32. Ier. 24. 5. The good Figs were carried into Captivity for their good . God hath promised that all things shall worke together for our good , Rom. 8. 28. not only all Ordinances , &c. but all Afflictions , &c. 6 God hath promised to lay no more upon us , than wee are able to bear , but either to give us less pain , or greater patience , 1 Cor. 10. 13. And though in a little wrath hee hide his face from us for a moment , yet with everlasting kindness will he have mercy on us , &c. Isa. 54. 7 , 8. These , and many such like Promises , will bee as so many spiritual Cordials to revive our fainting spirits , and as so many Pillars to uphold us under the greatest Affliction . 3 For the compleating of this Catalogue , you may make use of many excellent Books written for this purpose , wherein you shall have Promises of all kindes , both spiritual and temporal , gathered together : Yet let mee advise you not to rest satisfied with the Collections of others ; but when you read the Bible , and meet with a suitable promise , with which God is pleased to affect your hearts , take the pains to write it down , and one such promise of your own writing , will work more powerfully upon your souls , than many others of anothers gathering . So much for the first , viz. Make a Catalogue of the Promises . The End of the third Sermon . AN ADVERTISEMENT TO THE READER . Reader , THis and the following Sermon contains a large Discourse about the Promises , which because it may bee thought by some to bee impertinent to the Text , and rather a Digression from it , than an explication of it ; I crave leave to informe thee of two things . 1 That the Promises are the Principal grounds of Comfort to a Childe of God , in the day of his Adversity . They are his chiefe City of Refuge , when all Creature-comforts faile ; when hee suffers Ship-wrack of all humane props , these are his Planks upon which hee swims safe to the shoar of Heaven . All Comfort that is not founded upon a Promise , is Delusion , not true Consolation . And therefore a Discourse about them , cannot rationally bee interpreted Eccentrical to the Text. 2 That there are diverse particulars added to these Sermons , concerning the Nature , Necessity , Excellency , and Vsefulness of the Promises , which were not mentioned in the preaching of them . And if any of them shall appeare to bee Heterogenial to the Text , yet if they prove serviceable to heighten thy esteeme of the Promises , and to quicken thee to a more serious and frequent Meditation on them , and Application of them . I hope thou art not at all injured ; And I may justly desire , that thou wouldest not bee offended . It is reported of Saint Austin ( in his life written by Possidius ) that by a digression ( in one of his Sermons ) from his Text , hee converted an Hereticke from his erroneous Opinions . If any passage in these two Sermons prove usefull to turne thee from thy sinfull Negligence , and to awaken thee to a more diligent study of the precious Promises , I shall account it a happy and blessed Digression ; For herein especially consisteth the difference betweene a Religious Christian , and a Moral Man ▪ A Mor●l Man will abstaine from the outward acts of sinne ; But hee knowes not what it is to live upon Promises ; Hee never tasted any sweetnesse in a Promise . Hee lives upon Creatures , not upon Promises , and therefore when Creatures faile , his heart sinkes like a stone , and hee is at his Wits end , and Faiths end . But a Religious Christian lives upon Promises , and not upon Creatures , and therefore when Creatures faile , hee hath the Promises to live on ; Hee labours to taste the sweetnesse that is in them . Hee lives upon Promises , when Providence seemes to run crosse to Promises . They are his fiery Chariot , to carry him up to Heaven . If then these ensuing Sermons , inflame thy affections with a greater love to the Promises , and a greater care to meditate on them , and to get an interest in them , thou hast cause to bless God , and to pray for Thy unworthy Servant in Christ , ED. CALAMY . MEDITATE ON THE Promises . SERMON IV. PSAL. 119. 92. Unless thy Law had been my Delights , I should then have perished in mine Afflictions . HEE that would improve the Promises , so as to make them Spiritual Bladders , to keep him from being drowned in the deep waters of Affliction , must not only make a Catalogue of the Promises , but hee must also , 2 Fixedly , and seriously meditate on them ; first , hee must treasure up these Iewels in his heart , and then unlock them by meditation ; first , hee must make his Nose-gay , and then smell of it . The Word of God ( as I have said ) is as a Garden full of excellent Promises , as so many choice flowers . And it is our duty to walk often in this Garden , to gather up all the flowers , that lye scattered in it , into several Nose-gayes , to binde them together ( if I may so speake ) with the threed of Faith , and then every day to smell of them . The Promises are the Saints Legacies left them by Christ in his last Will and Testament . The Saints are called the Heires of the Promises , Heb. 6. 17. And if they would bee filled full of joy in the day of their distresse , they must bee frequent in reading these Legacies : The Promises are ( as it were ) the breasts of God , full of the Milk of grace and comfort . And it is our duty to bee sucking out ( by meditation ) the milke of grace and comfort contained in them . That which the Prophet saith of the Church of Christ , may as truly bee said of the Promises of Christ. Rejoyce , O yee people of God , and bee glad all yee that have an interest in the Promises ; Rejoyce for joy , all yee that are mourners in Sion , that yee may sacke and bee satisfied with the ●easts of their consolations , that yee may milke out , and bee delighted with the abundance of joy and comfort contained in them . The Promises are the Saints Aqua-vitae ( as one calls them ) the Saints Cordials , the Saints Planke to swim to Heaven upon , the Saints Fiery Chariot , to carry them up to Heaven . And the great reason why they walke so uncomfortably , so disconsolately , and so unbeleevingly , in the time of their tribulation , is because they do not smell of these 〈◊〉 , they do not chew these Cordials , they do not read over these spiritual Legacies , they doe not by serious meditation and consideration , sucke out the comfort comprehended in them . For as fire will not warme us unlesse wee tarry at it , and a Bee cannot sucke out the ho●y that is in a flower , unless shee abide upon it ; no more can any Childe of God receive supportation , and consolation from the Promises in the houre of temptation , unless hee seriously and solemnly ponder and meditate on them . There is a double difference between a presumptuous sinner , and a poor , humble , distressed Childe of God. 1 A presumptuous sinner studieth nothing but the promising Word : Hee sleights the commanding , and the threatning Word . The Word commands him to keep holy the Sabbath day , not to love the world , not to lust , but hee turnes a deaf ear to it . The Word threatneth to wound the hairy scalp of every one that goeth on in his wickednesse , but because God is patient and long-suffering , therefore hee regards it not . But as for the Promising word , hee snatcheth at it , hee doth not truly lay hold on it , but snatcheth at it , before it belongs to him , and Spider-like , sucks the poyson of sin out of it , and makes of it a Cradle to rock himself asleep in sinful courses . Because God hath promised , That whensoever a Sinner turnes from his sins which hee hath committed , hee shall surely live , and not dye , therefore hee delayes , and prorogues his turning from sin . But now a poor , distressed , humble Christian , fails on the contrary part ; hee pores upon the commanding and threatning Word , but never ponders the promising Word . God ( saith hee ) commands mee to love him with all my heart and soule , to wash my heart from iniquity , to love my enemies , to cut off my right hand , and to plucke out my right eye , &c. But I cannot performe these commands , therefore surely shall never bee saved . God ( saith hee ) hath threatned to curse every one that continueth not in every thing that is written in his Law to do it , and therefore surely I am accursed . But hee never studies , nor ponders the promising Word , for if hee did , hee would quickly know three things for his everlasting comfort . 1 That there is nothing required by God in his Word as our duty , but God hath either promised to bestow it upon us as his gift , or the Saints have prayed to God for it as his gift . God commands us to love him , but hee hath promised to circumcise our hearts to love him , &c. Deut. 30. 6. God commands us to fear him , to turn our selves from our transgressions , and to make our selves a new heart , and a new spirit . But hee hath promised to give us a new heart , and a new spirit , to put his fear in our hearts , that wee shall never depart from him , and to turn us from our evill wayes . The Saints of God also have prayed unto God for this , as the fruit of his free mercy , Ier. 31. 18. Lam ▪ 5. 21. There is nothing commanded in the Covenant of works , but God hath promised in the Covenant of grace , in some measure to work it in us , for hee hath promised to work all our works in us , and to write his Law ( not one Commandement of it only , but the whole Law ) in our hearts , and to put it in our inward parts , and to cause us to walk in his wayes . 2 That God under the Covenant of grace , will for Christs sake accept of less than hee requires in the Covenant of works . Hee requires perfection of degrees , but hee will accept of perfection of parts , hee requires us to live without sin , but hee will accept of our sincere endeavours to doe it . If there bee a willing minde , it is accepted according to that a man hath , and not according to that hee hath not , 2 Cor. 8. 12. 3 That though hee cannot in his owne person perform all that God commands , yet Iesus Christ as his Surety , and in his stead , hath fulfilled the Law for him , and that God will accept of Christs perfect , as a cover for his imperfect righteousnesse . That Christ hath redeemed him from the curse of the Law , being made a curse for him . That the Threatnings of the Law are Serpents without a sting , and that Christ hath taken away the power and force of them . Did a broken-hearted , and wounded sinner ponder and meditate on these things , they would fill him full of joy and comfort . Hee would flye from the Covenant of Works , to the Covenant of Grace ; from his owne unrighteousnesse , unto the righteousnesse of Christ ; and from the commanding and threatning word , unto the promising word ; hee would say , Lord ! Thou commandest mee to walke in thy Statutes , and to keep thy Lawes ; This I cannot do of my selfe , but thou hast promised to cause me to walke in thy ways , and to write thy Law in my heart . Lord give me power to doe what thou commandest , and then command what thou wilt . 2 A presumptuous Sinner is alwayes studying the promising Word , to bolster up himself in sin , but hee never studies his sins and iniquities , to repent for them , and from them . Hee meditates on the Promises to harden his heart in sin , but not at all on his sins to humble himself for them , and to turne from them . But now on the contrary , A poore distressed Christian pores upon his iniquities and corruptions , but never mindes himself of the Promises , and this makes him live so dejectedly , and disconsolately . A wicked man studieth his Corruptions too little . A distressed Christian too much . If hee did study the Promises , as much as he doth his corruptions ; hee would not walk so uncomfortably . Wherefore if ever you would make the VVord of God a Conduit of comfort in the day of your distresse ; you must not only meditate on the commanding and th●eating word , but on the premising VVord . The Commandements and threatnings must drive you to the Promises ; you must not only study your corruptions to humble you , but also the Promises to comfort you . I doe not say , you must not study your corruptions , but you must joyn the study of the Promises together with them . If Abraham had minded only the deadnesse of Sarahs wombe , and of his own body , hee had never beleeved , &c. but hee was strong in Faith , and staggered not because hee considered not his owne body now dead , when hee was about an hundred years old , nor the deadnesse of Sarahs wombe , but was fully perswaded , that what God had promised , hee was able to performe . If Sarah had considered only that shee was past age , shee would never have beleeved that shee should have a Childe , but she eyed the Promise , and judged him faithful , who had promised , and that made her beleeve . If a Saint of God looks only downwards upon the deadnesse of his heart , and meditates only upon his sins and infirmities ; hee will never bee comforted in the day of his distresse . But hee must also look upwards unto the Promises , seriously ponder , and fixedly study them , which will bee as strong Pillars to support him , and keep him from falling into despair ; in the hour of tribulation . Q. What are the Meditations which we must have in reference and relation to the Promises in the day of our distress ? Ans. I will rank them into nine particulars . 1 You must meditate upon the three great truths already mentioned , 1 That God commands nothing as our duty , which he hath not promised , as his gift . 2 That God in the Covenant of grace , will accept of less than hee requires in the Covenant of works . 3 That if wee truly beleeve in Christ , God will accept of his righteousnesse , as a satisfaction for our unrighteousnesse . 2 You must meditate upon the excellency and preciousnesse of the Promises , they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceeding great and precious Promises ; They are precious in five respects . 1 Because they cost a great price , ( even the bloud of Christ ) to purchase them . They are all made to us in Christ , and for Christ ; they are in him yea , and in him Amen . The Covenant ( which is the Pandecta and Cabinet of all the Promises ) was sealed with his Bloud . 2 Because they assure us of great and precious things ; they assure us of our interest in God , of our justification , reconciliation , adoption , sanctification , and glorification . Heaven it self is nothing else but the injoyment of the Promises , Heb. 6. 12. The Promises are Heaven folded up ; Heaven is the Promise unfolded . For the Promises are nothing else but the eternal purposes of God towards his Children made manifest . The purposes of God are his concealed Promises ; and the Promises are his revealed purposes . The Promises are the kisses of Iesus Christ , they discover his dear love , and when hee discovers to us our interest in them , then hee kisses us with the kisses of his mouth , and fills us with joy unspeakable and glorious . They are made by God , and they make over God to us , as our portion , and Christ as our Saviour , and the Spirit as our Sanctifier , and all good things , both here and hereafter as our inheritance , and therefore may well bee called exceeding great and precious Promises . 3 Because they put a price upon the New Testament ; for wherein doth the New Testament exceed the Old , unless it be in this , because it is founded upon better Promises ? Heb. 8. 6. and bringeth in a better hope , Hebrews 7. 19. 4 Because they put a price upon all the blessings of God. A little mercy reached out to us , as a fruit of a Promise , is more worth than a world of blessings comming to us meerly by way of providence . A man may receive blessings from God upon a double account , either ex largitate , or ex promisso , either by way of providence , or by way of Promise . 1 By way of Providence , Thus God gives the earth to the sons of men , Psal. 115. 16. Thus hee gave one hundred twenty and seven Provinces to Ahashuerus . Thus he sets up the basest of men to rule over Nations , Dan. 4. 17. 2 By way of Promise . Thus hee gives health , wealth , and all outward comforts unto his children . For godlinesse hath the Promise of this life , and that which is to come , 1 Tim. 4. 8. Now you must know that a little blessing coming to us , as a fruit of the Promise , is more worth than a thousand blessings comming to us , only by way of Providence . And therefore David saith , A little that the righteous man hath , is better than the riches of many wicked , Psalm 37. 16. And the reason is , 1 Because blessings given by vertue of a Promise , are signes of Gods special love , and come flowing to us from the same love with which God gives us Christ , they are the fruit of Covenant-love . 2 Because wee have them as blessings . A man may have a blessing , and yet not have it as a blessing . The Israelites had Quails sent them immediately from God , which was a blessing in it self , but was not sent to them as a blessing . For while the meat was in their mouthes , the wrath of God came upon them . The wicked have blessings , but not as blessings , but as the Cup in Benjamins Sack , which proved a snare to him , rather than a mercy . But the godly have blessings as blessings : They have grace with them to improve them for Gods glory ; they have not only the blessings , but a thankful heart for them , and a fruitful heart under them , which is a certaine signe that they have them as blessings . 3 Because they are pledges to them of better mercies , and beginnings of better . They are not merces , but arrha , not their wages , but an earnest of Heaven . Now a farthing given as an earnest of a thousand a year , is more worth than many pounds given as a reward . A wicked man hath outward blessings as his portion , his Heaven , his All ; but a godly man that hath them by vertue of a Promise , hath them as a pledge of Heaven , and as a beginning of eternal mercies . 5 The Promises are precious , because they produc● great and precious effects . They are not only excellent in themselves , but are also very powerful and operative upon all beleevers . The Promises ( as one saith ) sealed by the Bloud of Christ , ratified by the Oath of God , testified by the Spirit of truth , delivered by the hand of mercy , and received by the hand of Faith , are operative words , and produce rare effects in the soul. They have Power . 1 A Sanctifying 2 A Comforting 1 A soul-sanctifying Power . Therefore they are said to make us partakers of the Divine Nature , 2 Pet. 1. 4. I say , of the Divine Nature ; not by the communication of the Divine Essence , but by participation of Divine Graces . Not in a Familistical sense ( as if wee were Godded into God , and Christed into Christ ) but in a spiritual sense ; wee are by the Promises made partakers of the Divine Nature , that is , of the Divine Graces , by which wee are made like to God in holinesse . The Apostle tells us , that they have a power to cleanse us from all filthinesse , both of flesh and spirit , and to inable us to perfect holiness in his fear , 2 Cor. 7. 1. 2 A Comforting Power . They are able to comfort us in the worst of dayes , and dangers . O how precious is a Promise to a distressed Christian , in the hour of extreamity ! The Sun is not more comfortable to a man in a dark dungeon , or food to a man ready to starve , or water to a man ready to dye for thirst . The Promises of God are alwayes precious , but never more precious than in times of misery and calamity ; and therefore let us in such times especially meditate upon the preciousness of them . 3. You must meditate upon the freenesse of the Promises . The Promises are the outward discoveries of Gods eternal love to his people . Now nothing moved God to enter into Covenant with them , and to ingage himself to them by Promise ; and thereby to become their debtor , but his free love and mercy ; and therefore they are said to bee given us of God , 2 Pet. 1. 4. whereby are given unto us exceeding great and precious Promises . God promiseth in his Word , not only to love us , but to love us freely , Hos. 14. 4. I will heal their back-sliding , and love them freely . The reason why God makes us his people , is not from any worth in us , but only because it pleaseth him so to do , 1 Sam. 12. 22. The Lord will not forsake his people for his great names sake , because it pleased the Lord to make you his people . The Lord Jesus Christ , who is the great and fundamental Promise , the root of the other Promises , is freely , tendred in the Gospel , and freely given , Ioh. 3. 16. God so loved the World , that hee gave his only begotten Son , &c , Revel . 22. 17. Whosoever will , let him take the water of life freely . 4 You must meditate on the firmnesse , faithfulnesse , unchangeableness ▪ and immutability of the Promises : they are the Promises of that God , who cannot deny himself . Promissae haec tua sunt Domine ( saith Austin ) & quis falli timet , cum promittit ipsa veritas ; Heaven and earth shall passe away , but one jot or tittle of the VVord shall not passe . There is no Promise which God hath made , though never so improbable , and impossible to flesh and bloud , but it shall come to passe in due time , whatsoever hee hath promised in his goodnesse , hee will perform by his power . God is not a man that hee should lye , neither the Son of man , that hee should repent : Hath hee said , and shall hee not doe it ? or hath hee spoken , and shall hee not make it good ? Numb . 23. 19. God hath promised that the same Bodies that dye , shall rise againe at the last day . This is incredible to Natural reason . The Stoicks and Epicures derided it , when it was preached by Paul , Acts 17. 32. But hath God said it , and shall he not doe it ? Is the Lords hand shortned ? Therefore Christ tells the Sadduces , Matth. 22. 27. You erre , not knowing the Scriptures , and the power of God. God is omnipotent , and therefore able to doe above what wee can ask or think : God hath promised at the Resurrection , to make our vile bodies like unto the glorious Body of Christ. This is impossible to Natural reason ; but mark what the Apostle saith , Phil. 3. 21. Who shall change our vile bodies , and fashion them like unto his glorious Body , according to the working whereby hee is able even to subdue all things unto himself . God hath promised , that before the end of the World , there shall be a National conversion of the Iewes , that the Kingdomes of the world shall become the Kingdomes of our Lord and Saviour . And that Babylon shall fall . These are the Promises of God , who cannot lye ; Faithful is hee , who hath said it , who also will doe it , 1 Thes. 5. 24. though the things promised seeme impossible to men , yet with God all things are possible : Therefore the Apostle proves the future conversion of the Jewes by an Argument drawn from the power of God , Rom. 11. 23. God is able to graft them in again . The like is brought to prove the ruine of Antichrist , Rev. 18. 8. Her plagues shall come in one day , death , and mourning , and famine , and shee shall bee utterly burnt with fire , for strong is the Lord God , who judgeth her . The Promises are a firme Foundation to build our Salvation upon : An Anchor , both sure and stedfast . When David was taken by the Philistins , hee was so supported by the Promise of God , that hee did not fear what man could doe against him ; therefore hee repeats it three times , Psal. 56. 3. 10. In God I will praise his VVord , in God I will praise his VVord , in God I will praise his Word ▪ ( that is , his Word of Promise ) I will not fear what flesh can doe unto mee : the Scripture builds all the hope and comfort of a Christian upon the faithfulness of God , 1 Corinth . 1. 9. God is faithful , by whom , &c. 1 Thes. 5. 23 , 24. 1 Corinth . 10. 13. God is faithful , who will not suffer you to bee tempted above that you are able , &c. 2 Thes. 3. 3. The Lord is faithful , who shall stablish you , &c. Heb. 10. 23. for hee is faithful that promised . Memorable is that saying of David , Psalm 138. 2. For thou hast magnified thy VVord above all thy name : Which words are to bee understood ( as David Kimhi , and our English Annotations say ) Hysteron proteron , that is , thou hast by thy Word , ( that is , by performing thy Word and Promises ) Magnified thy name above all things , or as Ainsworth ; Thy word of Promise in Christ , and thy faithfulness in performing of it , doth more exalt thy Name , than any thing by which thou art made known . O then let all the Saints of God , who are heirs of the Promises , meditate frequently upon the preciousness , freeness , firmness , unchangeableness , and immutability of them . 5 You must meditate upon the fulnesse and richness of the Promises . The Promises are the Saints Magazine and spiritual Treasure ; they are called the unsearchable riches of Christ , Ephes. 3. 6 , 7. It is one of the greatest titles belonging to a Saint , to bee stiled an Heir of the Promises . That man who hath a right to all the Promises in the Bible , is the richest man in the world . For God is his ( and hee that hath him that hath all things , hath all things ) Christ is his ( and Christ is all in all ) the Spirit is his ( and hee who hath the Spirit , hath all good things , as appears by comparing Mat. 7. 11. with Luke 11. 13. In the first it is said — How much more shall your Father in Heaven , give good things , &c. In the second , How much more shall your Heavenly Father give the holy Spirit , &c. ) Grace , and Glory , and all outward good things are his . It is said of the Great Duke of Guise , that ( though hee was poore , as to his present possessions ) yet hee was the richest man in France , in Bills , Bonds , and Obligations , because hee had ingaged all the Noble-men in France unto himselfe , by preferring of them . A true and real Christian is the richest man in the World in Promises and Obligations , for hee hath the Great God ingaged by promise to bee his God , and the God of his . As Charles the first , commanded his Herald in a challenge to Francis the first , King of France , to proclaim him with all his titles , stiling him Emperour of Germany , King of Castile , Arragon , Naples , Sicily , &c. But Francis commanded his Herald to call him so often King of France , as the other had titles by all his Countries ; implying , that France alone was more worth than all his Countries . So when a wicked man brags of his Lordships , and great possessions , when hee boasteth of his thousands a year , a childe of God may say , God is mine , God is mine , &c. I am richer than all the wicked men in the world . 6 You must meditate on the latitude and extension of the Promises . The Promises are the Saints Catholicon , and Panacea . There is no condition a Childe of God can bee in , but hee may finde , not onely a Promise , but a suitable and seasonable Promise to comfort him in it . And herein especially consisteth the spiritual Excellency , and heavenly Wisdome of a Christian , not onely to study the Promises in general , but to labour to finde out , and having found out , to meditate upon such kinde of Promises , which are most suitable , and most seasonable to the condition hee is in . As for example . If thou art poor in estate , meditate on Psalm 34. 10. Matth. 6. 33. Heb. 13. 5. If barren , and without children , meditate on Isa. 56. 5. If persecuted for Christs sake , meditate on Matth. 5. 10. 1 Pet. 4. 12 , 13 , 14. Psal. ●4 . 12. If sick , and under tormenting pains , meditate on Psal. 50. 15. Isa. 63. 9. Rom. 8. 28. If reproached , slandered , and falsely accused , meditate on Mat. 10. 25. Mat. 5. 11 , 12. Luke 6. 22 , 23. If Satan tempts thee , and thou art not able to resist him , meditate on Rom. 16. 20. 1 Cor. 10. 13. Gen. 3. 15. 1 Ioh. 3. 8. If thy corruptions bee too strong for thee , meditate on Rom. 6. 14. Micah 7. 19. If God hides his face from thee , and thou sittest in darkness , and seest no light , meditate on Isa. 50. 10. Isa. 54. 7 , 8. If ready to faint in waiting upon God , and in expecting the fulfilling of his Promises , meditate on Isa. 30. 18. Isa. 63. 3. Isa. 40. 28 , 29 , 30. Mal. 3. 1. If ready to dye , and full of fears and doubts , meditate on 1 Cor. 15. 55 , 56 57. Hos. 13. 14. Rev. 14. 13. 1 Cor. 3. 22 , 23. 2 Cor. 5. 1 , 8. 7 You must meditate on the variety of the Promises , and their difference and distinction one from the other . The Promises are like unto the stars in the firmament . 1 For their multitude , they are very many . The Scripture is bespangled with Promises , as the Heavens are with stars . It were happy if the Saints would prove spiritual Astronomers , and make it their work to study the nature of these stars . 2 For their beauty , excellency , and influence . Every star is beautifull in its kinde , and very usefull and advantagious , so are the Promises . And as the stars are most comfortable in the darkness of the night , so are the Promises in the night of trouble and adversity . 3 And especially for their distinction and difference ▪ For one star differeth from another in glory , 1 Cor. 15. 41. There is one glory of the Sun , another of the Moon , another of the Stars ; So do the Promises differ exceedingly one from the other in beauty and excellency . Some are temporal , some spiritual , some of things that are eternal . Some are conditional , some absolute ; some are Promises to those that have grace ; some are Promises of grace ; some are general , others particular . Some are Original , Fundamental , and Fountain-Promises ( as the promise of Jesus Christ , of God being our God , and of the Holy Ghost . ) Others are derivative , depending , and rivolet-promises , ( as the promises of all outward comforts here , and of eternal life hereafter . ) Now it is our duty to take notice of every ray of gold , to meditate upon all the Promises , both spiritual , temporal , and eternal , both conditional , and absolute , both of grace , and to grace , both general , and particular ; but especially of the Original and Fundamental Promises , the Fountain Promises , from whence all others as so many streams and rivolets , are deduced and derived . 8 You must meditate on the usefulfulness , and profitableness of the Promises . I have already shewed you , that they are the Conduits of grace , and comfort , that they have a soul-sanctifying , and a soul-comforting-power . Give mee leave to adde , That the Promises are , 1 The breathings of Divine love and affection . 2 The life and soul of Faith. 3 The Anchor of Hope . 4 The VVings of Prayer . 5 The Foundation of Industry . 6 The Rayes and Beams of the Son of Righteousness , and upon all these accounts are very usefull and advantagious . 1 They are the breathings of Divine love and affection . It is an Argument of Gods wonderful love to his children , that hee is pleased to enter into a Promise and Covenant to bee their God , and to give them Christ , and in Christ all blessings here , and hereafter . Wee read Gen. 17. 2 , 3. when God told Abraham that hee would make a Covenant with him , hee fell on his face as astonished at so great a mercy , and as thankfully acknowledging the goodness of God towards him . The like wee read of David . When God by Nathan made a promise to him , hee goes into Gods house , and prayes , Who am I , O Lord , and what is my house , that the Lord my God should do this ! &c. The Promises are the Cabinets of the tender bowels of God , they contain the dear and tender love of God towards his elect children , God by promising makes himself a debtor to them . Now that God who is bound to none ( no not to the Angels of Heaven ) should enter into bonds , and binde himselfe to give grace and glory to his elect children , this is love above expression . And there is nothing moved God to do this ( but as I have said ) his free grace and mercy . For though God bee now bound out of justice and faithfulness to fulfill his Promises , yet nothing moved him to make these promises , but his love and mercy , as David saith of what God had promised to him , 2 Sam. 7. 21. According to thine own heart ( ex mero motu voluntatis ) and according to thy Word , not for any thing in mee , For what am I , O Lord ! &c. Thus you see how the Promises are the breathings of Divine love and affection , and upon this account are very usefull and profitable . For love is loves loadstone ; therefore the Apostle saith , Wee love him , because hee loved us first . The sense of Gods love to us , will kindle a love in us to God. Even as the beams of the Sun reflecting upon a VVall , heats those that walk by the Wall. So the Beams of Gods love shining into our souls , warms our hearts with the love of God. The lov● of God constrains us , as saith Paul , 2 Cor. 5. 14. There is a compulsive and constraining power in love . What did not Iacob do for the love of Rachel ? How was Mephibosheth affected with the love of David ? 2 Sam. 9. 8. It is our duty to love those that hate us , but not to love those that love us , is more than heathenish and brutish ▪ 2 They are the life and soule of Faith. Faith without a Promise to act upon , is as a body without a soul , as a dead flower which hath no beauty or sweetness in it ; But Faith grounded upon the Promises , will inable a Christian to advance in all manner of holiness . What made Abraham forsake his Country , and his Fathers house , and go hee knew not whither ? Nothing moved him to this , but because God had promised to make him a great Nation , and hee beleeved it . Of all graces , none so causal of holiness as the grace of Faith : It is a world overcoming , heart-purifying , life-sanctifying , wonder-working grace ; and therefore the Promises must needs bee very usefull , because they are the life and soul of Faith. 3 They are the Anchor of Hope . Hope is called an Anchor of the soule , both sure , and stedfast . But the Promises are the Anchor of Hope . All Hope of Heaven , which is not founded upon a Promise , is presumption , and not Hope . Presumption is when a man hopes to go to Heaven , upon no ground , or upon an insufficient ground . But true Hope is a Hope grounded upon a Scripture-Promise : And Hope bottomed upon Divine Promises , will mightily availe unto purity and holiness . Abraham , Isaac , and Iacob lived as pilgrims and strangers upon earth , because they looked and hoped for a City which hath foundations , whose builder and maker is God. The Old Testament Saints would not accept deliverance upon sinfull termes , because they hoped for a better Resurrection . The Papists and Arminians are much mistaken in teaching , That the assurance of salvation is an enemy to godliness . The Scripture saith the quite contrary , 1 Ioh. 3. 3. Hee that hath this Hope purifieth himselfe , even as hee is pure . The true Hope of Heaven , will make us live heavenly . 4 They are the Wings of Prayer : Prayer is a Divine Cordial to convey grace from Heaven into our soules . It is a Key to unlock the bowels of mercy , which are in God. The best way to obtain holiness , is upon our knees ; the best posture to fight against the Devil , is upon our knees ; and therefore Prayer is not put as a part of our spiritual Armour , but added as that which must bee an ingredient in every part , and which will make every part effectual . But now the Promises are the Wings of Prayer . Prayer without a Promise , is as a Bird without VVings : And therefore wee read both of Iacob and Iehoshaphat , how they urged God in their prayers with his Promises . And certainly the Prayers of the Saints winged with divine promises , will quickly flye up to Heaven , and draw down grace and comfort into the● souls . And upon this account it is that the Promises are so useful to a Christian , because they are so helpfull in prayer . When wee pray , we● must urge God with his Promises , and say , Lord , Hast thou not said , Th●● wilt circumcise our hearts to love the● thou wilt subdue our sinnes , thou wil● give the Spirit to those that aske it ? Lord ! Thou art faithfull , fulfill thes● thine own promises : And wee must remember this great Truth , That the Promises God makes to us , to mortifie● our sins for us , are greater helps against sin , than our promises to God to mortifie sin . Many men in the day of their distress vow and promise to leave sin , and fight against it in the strength of these promises , and in stead of conquering sin , are conquered by sin . But if wee fight against sin in the strength of Christ , and of his promises ; if wee urge God in prayer with his owne Word , wee shall at last get victory over it . For hee hath said , That sin shall not have dominion over us , Rom. 6. 14. 5 They are the foundation of Indu●try . The promises do not make men ●azy and idle , as some scandalously say , 〈◊〉 they are the ground of all true la●our and industry , therefore the Apostles perswade us from the consideration of the Promises , unto the study of soul-purification , to have our conversation without covetousness ; to flee from Idolatry , and to separate our selves from sinfull communion . Divine promises are ●reat incouragements unto spiritual di●●gence . Object . Though conditional Promi●es bee the foundation of industry ( be●ause wee cannot have the thing promi●es , unless wee perform the conditions ) yet absolute Promises ( say some ) are foundations of lasiness , and therefore they a firm there are no absolute Promises in Scripture . Answ. Absolute Promises are made foundations of industry in Scripture , as well as Conditional : The Apostle exhorts us to work out our salvation with fear and trembling , because it is God 〈◊〉 worketh in us both to will and to do , of hi● owne good pleasure . And the reason is , because God performeth nothing which hee promiseth , though never so absolutely , but in the diligent and conscientious use of the means on our part . God promiseth Ezek. 36. 26. to give us a new heart , and a new spirit , &c. but the● hee adds , vers . 37. I will yet 〈◊〉 this , bee inquired of by the house of Israel . 6 They are the rayes and beams ( as one saith ) of Christ the Son of Righteousness , in whom they are founded and established . As all the li●es in a Circumference , though never so distant , carry a man to one and the same Center . So all the Promises carry us to Christ the Center . For the Promises are not made for any thing in us , nor have they any stability from us , but they are made in , and for Christ unto us , unto Christ in our behalf , and unto us , so far as we are Members of Christ. Now Jesus Christ is the ground of all soul-purification , soul-consolation , and soul-salvation ; And therefore I may safely conclude , that the promises are most singularly usefull and advantagious . And that it is the duty of all those that desire to live holily and comfortably , to consider and ponder the profitableness and beneficialness of the Promises . 9 And lastly , you must meditate on the great necessity that lyeth upon all men to get a Scripture-interest in the Promises . This I adde to awaken Christians to attend diligently to this Discourse about the Promises , and to shew them the necessity of minding and of studying them . For hee that hath no right to them is in a faithless , hopeless , comfortlesse , desperate , and damnable condition . All the happiness of a Christian both here and hereafter consisteth especially in his right and title to the promises . The Scripture tells us in express words , that hee that is a stranger from the Promise , is without Christ , without God , without hope . Sad is the condition of that man , who hath no interest in God , nor in Christ , and who is without hope . And such is the condition of him who is a stranger to the Promises ; for all hope of Heaven , which is not bottomed upon a promise , is presumption , and soul-delusion . All comfort and joy which is not grounded upon a promise , is soul-cousenage ; and all Faith not anchored upon a Promise , is nothing else but flattery ▪ and soul-mockery . Consider this you that are full of joy and comfort , and ( as you say ) relye upon Christ for salvation ; Tell mee , what promise have you to build this Faith , this hope , this comfort upon ? For there are thousands that flatter themselves into Hell by a false hope of Heaven ; thousands which promise to themselves to goe to Heaven , but have no promise for it from God. Such were the five foolish Virgins ; such was the Church of Laodicaea , such were they , Matth. 7. 24. Hos. 8. 2 , 3. Micha 3. 10 , 11. Remember this , and let it bee daily in your thoughts : you that have not true right to the Promises , your Faith is faction , your Hope is presumption , and your joy is delusion . To bee a stranger from the Promise , is to be without God , without Christ , and without Hope . So much for the second particular , viz. Meditate on the Promises . The End of the fourth Sermon . RULES FOR THE Right Application of the Promises SERMON V. PSAL. 119. 92. Unlesse thy Law had been my delights , I should then have perished in mine Afflictions . NOw I come to the third and last particular . He that would make the Promises as spiritual bladders to keep him from drowning in the deep waters of affliction , must not only make a Catalogue of them , and meditate upon them , but hee must make Application of them to his own soul , as belonging to him in particular . Hee must ( as it is said of the godly Patriarchs , Hebrews 11. 13. ) be perswaded of them , and imbrace them ; hee must hugge and kisse them as his rich portion , and glorious inheritance . And this is the chief of all : For no man can receive any comfort from a Promise , who is not able to make out his interest in that Promise : As the life of a Sermon is in the Application of it unto our selves , so the life of a Promise is in the appropriation of it . Quid est Deus , si non est meus ? What am I the better ( saith Origen ) that Christ took upon him the flesh of a Virgin , if he took not my flesh ? What was the great Prince the better for the miraculous plenty in Samaria , when the Prophet told him that hee should see it with his eyes , but not eat of it ? As the man , who when he was ready to be drowned , saw a Rain-bow ( which was a signe that the World should never bee again drowned ) said , Quid mihi proderit haec Iris , si ego peream ; What am I the better for this Rain bow , if I perish ? So may I say , what is a man the better for the rich Mine of treasure contained in the Promises , if hee hath no share in it . There are three sorts of Professors of Religion . 1 Some lay claime to the Promises when they have no right to them ; such are your presumptuous sinners , who take it for granted , that the Promises belong to them , who presume themselves into Hell by a false hope in the Promises , who make a Feather-bed of the Promises , upon which they sleep securely in sin : As Thrasilaus ( a m●d Athenian ) laid claime to every Ship that came to Athens , though hee had right to none : So a presumptuous sinner laies claime to every Promise , though hee hath right to none ; he inlargeth them beyond their bounds , and maketh the conditional Promises to bee absolute , and such as belong only to those that are in Christ , to belong to him , though he be not in Christ. He sucks the poison of sin , and security , out of the sweet flower of the Promises . 2 Some have an interest in the Promises , and know their interest . These live in Heaven while they are upon earth , these rejoyce in tribulation , and are more than , Conquerours over the greatest afflictions . These are secure from perishing in the day of distresse . That man , who taking the Bible into h●s hand , can say upon right grounds , All the Promises in this Book are my portion , and I have a right and title to them , this man is happy above expression . 3 Some have an interest in the Promises , but do● not know their interest , and therefore dare not ( in the hour of trouble ) apply them for their supportation and consolation . Such are your broken-hearted , wounded , distressed , and deserted Christians . Such can receive no comfort from the Promises in the day of affliction . When they begin to apply them for their support , the Devil suggesteth to them , and their owne doubting hearts tell them , that they mis-apply them , and that they belong not to them . When a godly Minister ( whose office is to speak a word in season to those that are weary , Isa. 50. 4. ) indeavours by the Application of the Promises to comfort them , their souls refuse to bee comforted , they exclude themselves from having a right to Christ , and his Promises , though Christ would not have them excluded . They groundlesly fear that their names are written in the black Book of reprobation , and that all the Curses of the Law are their portion ; hence it is that they live so uncomfortably , and disconsolately in the time of affliction . Now then for the help of such persons , who have a true title to the Promises , but know it not , who walke in darknesse , and see no light , who beleeve they are Hypocrites , when they are not , and that they are not in Christ , when they are ( that I may be Gods instrument to inable such to make Application of the precious promises unto their own souls in particular , in the hour of trouble , for their everlasting supportation and consolation ) I shall lay down these ensuing Rules , and Directions . Rule 1. 1 Whosoever in a Gospel-sense doth obey the commanding word of God , hath a real interest in the Promising Word of God : Though thou canst not perfectly obey the will of God , yet if thou dost truly desire , and industriously indeavour to obey it in all things . If God hath written his Law in thy heart , and given thee a Gospel-frame , inclining thee to the obedience of all his Commandements sincerely , though not perfectly ; this is an infallible evidence , that thou hast a right and portion in all the Promises . This is that which God saith , Exod. 19. 5. If you will obey my voyce indeed , then yee shall bee a peculiar treasure , &c. If yee will obey my voyce indeed , not only in word , and in shew , but in deed , and in truth . Thus Ierem. 7. 5 , 7. If yee thorowly amend your wayes , if yee thorowly execute judgement , &c. then will I cause you to dwell in this place , &c. If yee thorowly amend , &c. not only in some things , but in all things ; not only outwardly , but inwardly also . This Rule is expresly delivered by the Apostle , 1 Tim. 4. 8. Godlinesse hath the promise of the life that now is , and that which is to come . If thou beest a godly man in a Gospel-sense , that is , one who truly and sincerely indeavoureth to bee godly . If thou makest Gods Will , thy Rule to live by , and not thine own . Gods glory thy end , and not thy own carnal interest . Gods love thy Principle . If thy Rules , Aimes , and Principles bee godly , all the Promises of this Life , and of the Life to come , belong to thee . It is worth observing : that all the Promises of Life and Salvation are conditional . Happiness is entailed upon Holiness , Glory upon Grace . You shall read in Scripture of the blessings of the Covenant , and of the bond of the Covenant , of the blessings of the Promises , and of the condition of the Promises . If ever you would assure your selves of your interest in the blessings of the Covenant , you must try your selves by your sincere performance of the condition . Thus Christ is promised to none but such as beleeve ; pardon of sin , to none but such as repent ; and Heaven , to none but such as persevere in well doing . Tell mee then , Canst thou say as in Gods presence , that thou hast respect to all Gods Commandements ( though thou failest in all , yet thou hast respect to all ) that thou obeyest God in deed , and in truth , and that thou sincerely labourest to bee godly ? This is a certaine signe , that all the Promises are thy portion ; but you that are ungodly , and doe not thorowly amend your wayes , you that sleight , undervalue , and despise the commanding Word , you have no part , no portion in the promising word . But it may bee a distressed Christian ( though without just cause ) will say that hee is afraid that hee doth not sincerely obey the commanding word , and therefore dares not apply to himself the promising word , wherefore I adde Rule 2. 2 The more thou art afraid , lest thou shouldest have no right to the Promises , the more right thou hast ( in all probability ) to them . This I speak only to the distressed Christian ; not that I commend his fear : But this I say , This fear which thou art possessed withall ▪ is a probable signe that thou hast an interest in the Promises . For a presumptuous Sinner never doubts of his right to them , but takes it as a Maxime not to bee denied , that they belong to him . It is a comfortable saying of Mr. Greenhams , When thou hearest the Promises , and art in a cold sweat , and hast a fear and trembling seizing upon thee ; lest they should not belong to thee , doubt not , but that they doe belong to thee ; For Christ hath said ; Come unto mee all yee that are weary , and heavie laden , and I will give you rest . And the Prophet Isaiah calls upon those who are of a fearful heart , to bee strong , and fear not , and tells us for our comfort , that God will look with an eye of favour upon him that is poor , and of a contrite spirit , and trembleth at his word . Rule 3. 3 The more sensible thou art of thine own unworthiness to lay hold upon the Promises , the more thou art fitted and qualified to lay hold upon them . For the promises are ( as I have shewed ) the fruit of Free-grace . Nothing moved God to enter into a Covenant with his people , and thereby to become their Debtor , but his free love . Free grace brought Christ down from Heaven , and it is Free Grace must carry us up to Heaven . Christ himself is called , the gift of God , John 4. 10. Moses tells the Israelites , Deut. 7. 7 , 8. The Lord did not set his love upon you , nor chuse you , because you were more in number than any people , &c. but because the Lord loved you , and because hee would keep the Oath which hee had sworn unto your Fathers , hath the Lord brought you out with a mighty hand , and redeemed you , &c. God doth not love us , because wee are worthy of his love , but because hee loves us , therefore hee makes us worthy . Wee must not bring worthinesse to Christ , but fetch worthinesse from Christ. And therefore if thou beest sensible of thine owne nothingnesse , emptinesse , and unworthinesse ; lay hold upon that excellent Promise , Blessed are the poor in spirit , for theirs is the Kingdome of Heaven . Blessed are those who are sensible of their spiritual wants , for to them belongs the Kingdome of Heaven , as certainly as if they were already in it . Rule 4. 4 Study thy interest in the main and fundamental Promise , and that will help thee to make out thy interest in all the other ; The main and fundamental Promise , is the Promise of Christ. For all Promises , whither Spiritual o● Temporal , are made to us , in and thorough him . God hath promised , never to leave us , nor forsake us , and that all things shall work together for our good ; that is , if wee be in Christ , God hath said , all things are ours , whether Paul , or Apollos , whether life or death , whether things present , or things to come ; but it is with this Promise , if wee bee Christs : Whosoever takes any comfort from any Temporal promise , and is not in Christ , doth but delude and cheat himself . This then is thy work ; O Christian ! study thy interest in Christ , make out that , and make out all . If no interest in Christ , no interest in the Promises ; If an interest in Christ , an interest in the Promises ; let this then be thy daily business to make it out to thy soul , that Christ is thine . Quest. How shall I bee able to doe this ? Answ. For this purpose you must diligently study three things . 1 The Universality of the Promise of Christ. 2 The Freenesse of it . 3 The condition upon which hee is tendred . 1 The Universality of the promise of Christ. Christ Jesus with all his benefits is promised to every one who is willing to lay hold on him , as hee is tendred in the Gospel . The Apostles are commanded to go into all the world , and to preach the Gospel to every creature ; hee that beleeveth , and is baptized , shall bee saved , &c. If thou hast a heart to beleeve , bee thy sins never so great , it is for the honour of Iesus Christ to pardon them . As the Sea covers great Rocks , as well as small , so the Mercy of God in Christ will pardon great sins , as well as little . It will cost Christ as little to wash away the guilt of great sins , as of small . Christ is a great Physitian . And David prayeth , Pardon my iniquity . for it is great , Psalm ●5 . 11. Though thy sins bee never so bloodily circumstantiated , though never so often reiterated , though thou beest never so loathsome , yet if thou canst beleeve ; There is a Fountaine opened to the house of David , and to the inhabitants of Ierusalem , for sin , and for uncleanness ; and therefore let no man exclude himselfe from a right to Christ , who is willing to take Christ upon Christs termes . Hee that excludes himself , offers the greatest injury imaginable . First , Unto Iesus Christ , for hee makes him a lyar ; Christ hath said , If any man come to nice , I will in no wise cast him out ; and hee saith , Christ will cast mee out , although I do come to him . Secondly , Unto his own soule . For hee necessitates himselfe unto damnation ; For Christ hath said expresly , Hee that beleeveth not shall bee damned . Object . But I am afraid that I am a Reprobate , and that God hath excluded mee from having any interest in Christ. Ans. Who told thee so ? It is one great sign thou art not , because the Devil would perswade thee that thou art . But howsoever , Secret things belong to God , but those things which are revealed , to us , and our children . God hath kept the black Book of Reprobation secret . Hee openeth the whole Book of Election to some of his children , but hee keeps his black Book unrevealed . It is a sin for any man to think himself a Reprobate ( unlesse hee can prove that hee hath sinned the sin against the Holy Ghost ) for this thought would hinder him from the use of means for his salvation , and cause him to despair , which is a sin of the first magnitude ; and therefore take heed of complementing thy self into Hell by a sinfull modesty , in refusing to beleeve in Christ : Take heed of dallying or delaying in the great work of laying hold upon Christ upon Christs termes . Remember , God excludes none from Christ , but such as exclude themselves by unbeleef . And remember , Whosoever beleeveth not the Son , shall not see life , but the wrath of God abideth on him . 2 You must study the Freeness of the Promise of Christ. God promiseth Jesus Christ freely , Ho every one that thirsteth , come yee to the waters , and hee that hath no money ; Come yee , buy , and eat , yea , come by VVine and Milke without mony , and without price , &c. Christ is offered in the Gospel , sine pretio , sine merito , sine motivo , without price , without merit , and without any motive inducing on our parts . Therefore the Holy Ghost saith , VVhosoever will , let him take the water of life freely . Let not then thy undeservedness hinder thee from laying hold upon Christ , as thy portion . Say not , I am not worthy that Christ should owne mee . Christ will owne thee , not because thou art worthy , but because hee delights in mercy , Micah 7. 18. Say not , I am not humbled enough , and therefore I dare not lay hold upon Christ. For humiliation is not required to make us precious to Christ , but to make Christ precious to us , and if thou beest so far humbled , as to bee willing to take Christ upon Christs termes , thou art humbled enough , unto Divine acceptation , though not unto Divine satisfaction . Every stung Israelite , who was inabled to look up to the brazen Serpent , was healed , though hee was not stung to that proportion that another Israelite was . 3 You must study ●he condition upon which Christ is promised . It is certain Christ is not tendered absolutely without any condition . Christ is not offered to a proud sinner , resolving so to continue , or to a Drunkard , resolving to persevere in his drunkennesse . Those Texts which declare the Freeness of the offer of Christ , doe also mention a condition to bee performed by those that will have him , Isa. 55. 1. Revelat. 22. 15. In both places the condition of thirsting is expressed . Let him that is a thirst come . Ho every one that thirsteth . Quest. Doth not the mentioning of a condition take away the freeness of the tender of Christ ? Answ. By no means . The reason is , because this very condition is the free gift of God. The Apostle saith , Rom. 4. 16. Therefore it is of Faith , that it might bee by grace . The condition of Faith doth not make the offer of Christ , not to bee of grace , but therefore it is of faith , that it might bee of grace , for as Christ , so also faith is the gift of God. Wee do not preach conditions unto justification in a Popish sense ( as if they merited out of congruity the pardon of sin ) or in an Arminian sense ( as if wee could do any thing by our free-will ( without grace ) to dispose our selves unto justification ) but in a Scripture sense , wee say , That all those on whom God intends to bestow Christ freely , hee freely openeth their eyes to see their undone condition out of Christ , hee humbles them under the sense of their sad condition , and out of his free mercy inables them by faith to lay hold upon Christ , and to accept of him upon his own termes ; Faith is not the cause for which , but the cause without which , God will not give us Christ. Quest. But what is the condition upon which Christ is promised ? Answ. There is ( if I may so speak ) Conditio praeparans , & disponens , and conditio applicans , the condition required to the preparing and disposing us for an interest in Christ , and the condition applying Christ to us , and bringing him into our possession . 1 The condition required to the disposing , preparing , and fitting us for an interest in Christ. And this is the sight of our sins , the sense of them , and a real willingness to part with them . There is no man qualified according to the Gospel , to rest upon Christ for pardon of his sins , who is not really willing to part with them . And no man will bee willing to part with his sins ( which hee naturally loves as himselfe ) unlesse hee see the sinfulness and cursedness of them , and feels in some measure the smart of them . The woman who had the bloody issue , never thought of coming to Christ , till all her mony was spent in vaine among other Physitians . T●e Prodigal childe would never have returned to his Father , had hee not seen himselfe utterly undone by wandring from him . 2 The condition applying Christ to us , and bringing him into our possession . This is Faith , which therefore is the proper condition of the Gospel , upon which Christ is tendred . Now this Faith is not a bare receiving , and taking of Christ. For there are many who take him , and mistake him . ( There is no man but is willing when hee is dying , to take Christ , as the men of the old world were willing to go into the Ark when the Flood came ) but this taking and receiving of Christ ( if it bee right ) hath six Properties . 1 It is a receiving of Christ with all his appurtenances , Christ and disgrace , and reproach , and poverty . Christ and his Cross : There are many would bee glad of Christ , but they will not take up his Cross. They would take Christ down from the Cross ( as Ioseph of Arimathea did ) and leave the Cross behinde them . But hee that takes Christ aright , will bee as willing to wear a Crown of thorns , for his sake , as a Crown of gold . 2 It is a receiving of Christ in all his Offices , as our King , Priest , and Prophet . A true Beleever is as willing to receive Christ into his soul , as hee is that Christ should receive him into heaven , hee is as willing to have Christ reigne over him , as hee is to reign with Christ in Heaven . Hee desires not only to bee saved , but to bee healed by Christ. 3 It is a receiving of Christ into every room of the soul ; for Christ will come into every room , or into never a room . A true beleever opens every door unto Christ , hee gives him the lock and key of the whole man , and desires that hee would come and reside in every room . 4 It is a receiving of Christ , and him only . For Christ must rule alone , or not at all . An Hypocrite would compound with Christ , and together with the false Mother , divide the childe , but a true beleever saith with the Prophet , O Lord our God ▪ Other Lords besides thee have had dominion over us ; but now by thee onely will wee make mention of thy Name . And with the true Mother hee will give the whole to God. 5 It is a receiving of Christ in health , as well as in sickness ; in prosperity as well as in adversity ; in youth , as well as in old age ; in life , as well as in death . Most people make use of Christ , meerly as a shelter against a storme for their own ends ( as the Athenians did of Themistocles ) and when the storm is over , forsake him . Most people flye to Christ in their distress , as Ioab did to the horns of the Altar , and when they can serve the Devil no longer , then they begin to think of serving of God ; but a true beleever will give his best dayes to God , as well as his worst , hee desires not onely to dye in Christ , but to live for Christ , hee receives Christ in health , &c. 6 It is a receiving of Christ , not only for an hour , or a day , or a year , but for ever . True Faith marries the soul to Christ , never to part . Once a member of Christ , for ever a member . Now there is no childe of God of what size soever ( though hee bee but as a toe in Christs body ) who cannot truly say , that hee is willing to receive Iesus Christ with all these Properties , to receive all Christ , with all his appurtenances , and to receive him only in every room , in health , and for ever . And therefore let not the Devil , or thy mis-giving heart , or thy melancolick-phancy , keep thee off from beleeving that Christ Iesus is thy portion , and that thou hast an interest in the main and fundamental Promise , and by that , in all the other . Do to Christ , as the Shunamitish woman did to the Prophet , lay fast hold on him ; and suffer not the Devil to cause thee to let go thy hold . Oh that there might bee this day a blessed and happy Marriage between Jesus Christ , and every distressed Christian. Object . But suppose I am willing to ●ake Christ upon Christs termes , can I 〈◊〉 assured that Christ will receive 〈◊〉 ? Ans. Yes doubtless . For hee hath said , hee will ; and hee is truth it self , 〈◊〉 cannot lye . Indeed a poor wounded ●nner will sometimes confess that hee is willing with all his heart to receive Christ upon his own termes ; but hee ●s afraid lest Christ should refuse to receive him . But this is a needless fear : For Christ will in no wise refuse those that come to him . To as many as receive him , to all those hee will give power to become the Sons of God , even to them that beleeve in his Name . Hee that beleeveth hath everlasting life , and shall never come into condemnation , but is passed from death to life . So much for the fourth Rule . If these Rules and Directions already named , will not inable thee to apply the Promises , so as to keep thee from perishing in the day of distress : Let mee adde , Rule 5. 5 If thou canst not lay hold upon the Promises made to those , who are in the highest form in Christs School , lay hold upon the Promises made to those who are in the lower forms . In Christs School there are divers sorts of Scholars , some are in the high form , some in the middle , some in the lowest , some are Babes in Christs School , some are grown Christians , some are as tall Cedars , some are as low shrubs . Now you must know that it is our duty to labour to bee of the highest form . Hee that saith hee hath grace enough , hath grace little enough . Hee that stints himselfe in his endeavours after grace , never had true grace . Wee must labour to bee perfect , as God is perfect . But yet you must also ●now , that hee that is a real Scholar in Christs School , is in an happy condition , though hee bee not the best Scholar . And that it is our duty so to 〈◊〉 the eminent graces , which are in others , as to bee thereby incited to a further progress in grace , but not so as to bee thereby disheartned and dis●●uraged . There are many distressed Christians like to those who gaze so long upon the brightness of the Sun , that when they come into their houses , they cannot see at all , they pore so much upon the transcendent excellencies which are in their Brethren , that they are stark blinde in their own concernments , and cannot see any grace in themselves , and hereupon are apt to conclude , that they are out of Gods favour . But this is a non sequitur . The foot must not say , that it is no part of the body , because it is not so eminent a part as the head or heart . Wee must rather say with the Martyr , Blessed bee God that I am a member in Christs body , though but the weakest and lowest . Wee must not rest satisfied with being lo● Christians ; but yet wee must not therefore say , Wee are no Christians . And when wee are under great tribulations and temptations , if wee cannot apply to our selves for our comfort those Promises which are made to ●●minent Saints of the highest form , let us apply those which are made unto true Saints , though to such who are the lowest of the lowest form ; and hereby wee shall ( through Gods blessing ) finde our soules marveilously supported and comforted . As for example , Christ hath said , Blessed are the poor in spirit , for theirs is the Kingdome of Heaven . And therefore though thou art not rich in grace , yet if poor in spirit , thou art blessed . Christ saith , Blessed are they that mourn , for they shall bee comforted . Though thou canst not live without sin , yet if a mourner for thine own , and other mens sins , thou art blessed . Christ saith , Blessed are they which do hunger and thirst after Righteousness , &c. Though thou findest an exceeding great want of righteousness in thee , yet if thou hungrest and thirsteth after it , thou art blessed . Christ saith , Come unto mee all yee that labour , and are heavy laden , and I will give you rest . This Text is as an Alabaster box full of precious consolation . If thy sinnes bee a burden to thee , Christ will give thee rest ; if thou carriest them about thee , not as a golden chain about thy neck , but as an iron chain about thy feet ; if thou beest heavy laden with them , Christ will take them off thy shoulders , and put them upon his . Christ saith , That hee will not breake the bruised Reed , nor quench the smoaking flax , till hee send forth judgement unto victory . If thou hast grace but as a smoaking flax , Christ will not quench it , but assist it , till it come to a great flame . Christ saith , That the whole have no need of the Physitian , but they that are sick . And that hee came not to call the righteous , but sinners to repentance . If thou art a sin-sick sinner , thy name is in Christs Commission , hee came to save thee . Christ saith , The Son of man is come to save that which was lost . If thou apprehendest thy self to bee in a lost condition , thou art amongst the number of those whom Christ came to save . The Apostle saith , There is no condemnation to those who are in Christ , who walke not after the flesh , but after the Spirit . Though thou hast much flesh in thee , and art sometimes overtaken with sin , yet if thou dost not walk after the flesh , as a servant after his Master , if thou walkest after the Spirit , there is no condemnation to thee . The Apostle saith , If wee confess our sins , God is faithful to forgive us our sins , and to cleanse us from all unrighteousness . If wee confess our sins , out of a detestation of sin , with bleeding hearts , and a sincere purpose of forsaking them , God is bound by vertue of his promise to forgive us , else hee were unfaithfull . The Apostle saith , That hee that hath begun a good work in us , will perform it untill the day of Iesus Christ : And therefore if thou hast truth of grace , though but as a grain of Mustard seed , do not doubt , but that God in the diligent use of means , will inable thee to persevere . I might adde , Nehemiah 1. 11. where God promiseth to bee attentive to the prayers of those who desire to fear his Name . And Isaiah 26. 11. Isa. 26. 3. Isa. 65. 1. Isa. 55. 1. Rev. 22. 15. Ioh. 6. 37. But I forbear . Rule 6. If thou canst not apply to thy selfe for thy comfort in affliction , the conditional Promises , lay hold upon the absolute Promises . I have formerly told you that there are some Promises conditional , others absolute , some to grace , others of grace , some to those that are godly , others , to make us godly : God hath not onely promised to pardon those that repent , but to give repentance ; not onely to justifie those who beleeve , but to give us to beleeve ; not only to give Heaven to those that love him , but to give us grace to love him ; not only to save those that persevere , but to inable us to persevere : And therefore if thou canst not lay hold upon the Promises to those that are godly , apply those which are made to make us godly . If not those which are made to those who repent , beleeve and persevere , apply those wherein God promiseth to give us to repent , beleeve , and persevere . If not the conditional , lay hold upon the absolute . There are these differences and agreements , between conditional and absolute promises . 1 For Conditional promises . 1 All promises of life and salvation are conditional . 2 Conditional promises , are the fruit of Free-grace , as well as absolute . It is Free-grace which inableth us to performe the conditional , and Free-grace which moved God to promise such great mercies upon such conditions . 3 They are the fruit of Rich-grace , and Rare-mercy , as well as absolute promises . 4 They are of great use to quicken a lazy Christian , and to incourage him to diligence ; for no man can obtain the blessing promised , but hee that performs the condition injoyned . 5 They are rare Touchstones to try our interest in the Promises ; For hee that neglects to perform the condition , cannot challenge an interest in the blessing promised upon the performing of it . 2 For Absolute Promises . 1 Though promises to grace bee conditional , yet promises of grace are absolute , and are made by God unto Christ in the behalf of his elect children , according to that of David ▪ Ask of mee , and I shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . 2 There are no Promises so absolute , as to exclude all endeavours on our part . God will do the things promised for us , but by us . Wee work , but it is God who worketh all our works in us ; and for us . 3. Absolute Promises are foundations of industry , as well as conditional . The truth of this I made out in the former Sermon . 4 Absolute Promises are demonstrative arguments of special election , and of the perseverance of the Saints . There are some peculiar ones to whom God hath promised ( in the use of means ) absolutely to write his Law in their hearts , to cause them to walk in his wayes , to give them infallibly , and infrustrably repentance , faith , and perseverance . The promise of the first grace , and of the crowning grace is absolute . And therefore the Doctrine of Special Election , and of Perseverance must needs bee true . 5 Absolute Promises are mighty helps to wounded consciences , and rare Cordials for fainting and despairing Christians . When thou art in the dark , and seest no light , flye from the conditional Promises , to the absolute , say , Lord , thou hast not onely promised to give pardon to those who repent , but thou hast exalted Christ for to give repentance . Thou hast not onely promised to justifie those who beleeve , but to give grace to beleeve . Lord fulfill thine own promise unto thy servant , &c. Object . All my fear is that these absolute Promises , do not belong to mee . Answ. Take heed of making desperate conclusions against thy selfe . Say as the King of Nineveh , Who knoweth but God may turn , and have mercy ? Exclude not thy self ; Neither man , nor Angel can say thou art excluded . No man ought to beleeve himself to bee a Reprobate ( as I have shewed ) these promises belong to all that can lay hold on them as they are tendred . As the brazen Serpent belonged to all those who were able to look upon it ; so do these Promises to all that can by faith look up that they may bee healed . Say as the four Leapers in another case , If I go on in unbeleef , I am certainly damned . And therefore I will venture upon Christ ; I will flye to this Ark , and if I perish , I will perish beleeving . If these Directions will not suffice to comfort thee in the day of adversity , let mee adde , Rule 7. All Promises made in Scripture to the Saints in general , are applicable to every Saint in particular . God promiseth to Solomon , 1 King. 8. 37. 40. And Iehoshaphat applied this to his own particular condition , 2 Chron. 20. 9. God promiseth to the Saints in general , that hee will give them grace and glory , that hee will with-hold no good thing from them , that they shall want nothing that is good , and that all outward blessings shall bee added to them . Now there is no Saint , but hee may as justly lay hold upon those Promises , as if his name were named in them . And the reason is , because all the Promises do meet in Christ , as all lines in a Center . And every Saint hath all Christ. And therefore Promises made to those that are in Christ , belong to all that are in Christ. Rule 8. All Promises made to particular Saints are applicable to all Saints in the same condition . God promiseth to Ioshua , that hee would never leave him , nor forsake him . This is applied by the Apostle for the comfort of every Saint . Christ tells Peter , Luke 22. 32. I have prayed for thee that thy faith fail not . This is applicable to every Saint : Christ prayeth for thee and mee , and therefore hee adds , When thou art converted , strengthen thy brethren . Therefore the Apostle Paul saith , That God comforted him in his tribulation , that hee might bee able to comfort those who are in trouble by the comfort wherewith hee was comforted . And the Apostle Iames propounds the example of the Prophets in general , and of Iob in particular , to perswade unto patience in affliction . And therefore when thou art in any strait , consider what God hath promised unto others , in thy condition , and what God hath done to them , hee will do to thee , for hee is unchangeable . And say not , If I were a Paul , a Peter , or a Iob , God would do to mee , as hee did to them ; but I am a poor , weak , unworthy creature , not worthy to bee named that day in which these are named . But consider , If thou beest a member of Christs body ( though but as the Toe ) Christ will have a care of thee . If a childe of God ( though but weak and sickly ) thy heavenly Father will provide for thee . A Father is tender of every childe , and a man of every member of his body ; so will God bee of all those who belong to him , though but Babes in Christ. Rule 9. The Promises of the Gospel are all concatenated . If thou hast a true right to any one Promise to which heaven is annexed , thou hast a right to all the other . As the Commandements of God are chained together ( hee that breaks one , breaks all , and hee that sincerely labours to keep one , will labour to keep all , according to that Rule . Whatsoever is done for God , is done equally . ) And as the Graces of God are linked together ; ( and therefore heaven is sometimes promised to our grace , because he that hath one saving grace , hath all ) so also are the Promises joyned together , hee that hath a right to one , hath a right to all : For they are all but one , and the same for substance . They are all the fruit of the same free love in God ; They are all the branches of the same Covenant of grace . ( And therefore if thou hast a right to the Covenant , thou hast a right to all the Promises ) they all carry us to Christ , and meet in Christ , and are in him Yea , and in him Amen ; And therefore if thou hast a right to Christ , thou hast a right to all . This is a point of singular comfort in the worst of dayes and dangers . For sometimes a childe of God under great afflictions , can lay hold upon one promise , and not upon another , and some can apply those which others cannot , and others those which they cannot . Let all such know for their great comfort , That hee that hath right to one branch of the Covenant , hath right to all ; Hee that hath let fall a chain of gold , consisting of divers links into the water , if hee can catch hold upon any one of the links , hee will easily get out the whole chain . The Promises are like to a golden chain with divers links , lay hold upon one aright , and this will assure thee of thy interest in all the rest . I have known many ( yea , very many ) who have dyed with a great deal of comfort from the application of that one Text , 1 Ioh. 3. 14. unto their own condition . Wee know that wee have passed from death , unto life , because wee love the Brethren . When all other evidences failed them , and all other Texts of Scripture afforded them no comfort ; here they anchored , here they found rest for their soules . They blessed God that they could say , that they loved the Brethren , and loved them , not for any outward respects , but because of the Image of God in them , and they loved them when poor , as well as when rich ; and the more they had of God , the more they loved them ; and they loved them even when they were reproved by them of their faults . And upon this one plank they swam safely , and comfortably unto the haven of eternal happiness . Rule 10. If thy condition bee so sad , and thy melancholy so excessive , that thou canst not lay hold upon any promise , yet notwithstanding look towards it . Say as Ionah , when hee was in the Whales belly , Jonah 2. 4. Then I said , I am cast out of thy sight , yet I will look again toward thy holy Temple . The Temple was a type of Christ. Though thou canst not apply Christ to thy soul for thy comfort , yet look towards him ; and if thou canst not come to him , hee will come to thee ; if thou canst not apprehend him , hee will apprehend thee : As the Loadstone will draw the Iron , though the Iron cannot draw the Loadstone , so will Christ ( thy heavenly Loadstone ) draw thee to the Promise , though thou canst not draw thy selfe to it . No man can come to mee ( saith Christ ) except the Father draw him : Pray therefore with the Church , Cant. 1. 4. Draw mee , and wee will run after thee . Rule 11. Pray unto God to give thee Spiritual eyes , to behold thy interest in the Promises : For as it is God who makes them , so it is he only who can irraditate them , and open thy eyes to see thy right in them . It is with Promises ( as I have said ) as with Chapters and Sermons . A man may read a Chapter , and hear a Sermon , and taste no sweetness in them at one time , and at another time taste much sweetness in them , as God is pleased to co-operate with the reading of the one , and hearing of the other . So it is with the Promises , and therefore pray unto God to lighten thine eyes , that thou sleep not the sleep of death . Pray unto Christ to anoint thine eyes with his Spiritual eye-salve . And to cause thee to hope in his word of Promise , according to that excellent prayer of David , Remember the Word unto thy Servant , upon which thou hast caused mee to hope . It is God must cause us to hope and trust in his Promises , or else wee shall never bee able . God hath given thee eyes to see thy misery ; O pray for eyes to see his mercy . The Church of Laodicea wanted eyes to see her misery . Shee was miserable , and naked , and knew it not . Thou hast eyes to see thy undone condition out of Christ. Pray for eyes to behold the riches of mercy that are in Christ , and his willingness to receive all that come to him . Rule 12. Pray unto God , not onely to give thee Spiritual eyes to see thy interest in the Promises , but a Spiritual hand , to inable thee to apply them to thine own soul in particular . By this spiritual hand , I mean , A Christ-appropriating Faith. Justifying Faith is ( as it were ) the hand of the soul , by which wee appropriate Christ , and all the Promises , as belonging to us in particular . Now Faith is the gift of God. Pray for the Spirit of Faith. And for your incouragement , consider , that the Spirit is called , The Promise of the Father , and that holy Spirit of Promise : And God hath promised to give the Spirit to those who ask for it . If yee then being evill , know how to give good gifts unto your children , how much more shall your Heavenly Father give the holy Spirit to them that ask him ? The office of the holy Spirit is first to seal grace , and then to seal to grace : First , the Spirit sanctifieth us , then it witnesseth to our spirits , that wee are sanctified . Pray therefore unto God that hee would not only work grace in you , but witness unto the grace which hee hath wrought . Pray for the sanctifying and sealing work of the Spirit . That hee would not onely fit you to have an interest in the promises , but assure you of your interest in them . Rule 13. Study thy interest in the promises in the time of health , and outward prosperity ; For I find by experience that a childe of God ( under outward affliction , or divine desertion , or extream melancholy ) is many times like a man in the dark . A man in the dark cannot ( though never so learned ) read in a book of the clearest print , or fairest character , hee cannot ( though never so active ) undertake any thing of weight . No more can a childe of God in the hour of distress , read his evidences for heaven , much less study to finde out evidences ; hee looks upon all the promises with a black pair of spectacles , and wants light to see his interest in them . When Sion was in distress , shee said , God had forsaken her , and her Lord had forgotten her . When David was persecuted by Saul , hee said in his haste , All men were liars , even Samuel himselfe , who had told him that God would bestow the Kingdome on him , Hee said in his haste hee was cut off from before Gods eyes ; Thus did Heman . Christ himselfe cryed out , when hee was upon the Cross , with a loud voyce , My God , my God , why hast thou forsaken mee ? As men in Ag●es and Feavers , are not fit judges of meats and drinks , ( whether they bee good or bad ) because their pallats are out of taste . So a distressed Christian , ( when under extream melancholy , divine desertion , or some great affliction ) is no fit judge , at such a time of his interest in the Promises . And therefore my advice is , Make out thy interest in time of prosperity , and live upon it in time of adversity . Make , and read over thy Evidences for Heaven in time of health , and learn then by heart , that when thou comest into a dark condition , thou mayest neither have them to make , or to read . Do as Tamar did , Gen. 38. 18. 25. When Iudah her Father in law , lay with her , shee took as a pledge , his signet , bracelets , and staffe . And afterward when shee was in great distress , and ready to bee burnt as a Harlot , shee then brought her staffe , and signet , and bracelets , and said , By the man whose these are , am I with childe , and thereby shee saved her life . So must you do . In time of health study thy interest in the promises , and in time of sickness live upon what thou hast studied , then bring forth thy staffe and bracelets , &c. then produce thy evidences , and make use of them as spiritual butteresses to keep thee from falling into despair . I knew a very godly woman ( not unknown to many here ) who in her life time had taken a great deal of pains to compose , and write down her evidences for heaven , and who also kept a Diary of her life , and wrote down how shee spent every day ; when shee lay upon her death-bed , it pleased God to with-draw himself from her for a while , and to let the Devil loose , who tempted her to despair , told her shee was an Hypocrite , a Formalist , and that shee had no true grace in her . Shee sent for mee , made her bitter complaint to mee , and sadly bewayled her condition . Then shee told mee ( which before I knew not ) how shee had spent her life , how carefull shee had been in searching her wayes , in observing how shee spent every day , and how exact in collecting Evidences for Heaven , the book was sent for , I read a great part of it to her , and tooke much delight and content in what I read . And it pleased God to come to her with comfort in the reading of it . Shee shewed her Staffe , and her Bracelets , and thereby quenched the fiery darts of the Devil . Thus I have in three Sermons taught you how to make use of Scripture-promises , as Conduits of soul-supportation , and soul-consolation in the day of distress . When you hereafter read the Bible , remember the promising-word ( as well as the commanding and threatning word ) make a Catalogue of the Promises , meditate upon the pretiousness , freeness , usefulness , latitude , richness , and immutability of them . They are as certain as God himselfe , they have the strength of God , the comforts of God , and assistance of God in them . Above all , labour to make application of them to your own soul. For this purpose , study these thirteen Rules and Directions . Pray unto God to give thee spiritual eyes , to see thy interest in them , and spiritual hands to reach out after them . Pray to God to give thee spiritual ability , to act faith upon the promises , to draw vertue from them , as the woman who had the bloody issue , did from Christ ; to suck out all the sweetness that is in them , to hang upon them , as the woman did upon the Prophet , and as a Bee doth upon a flower , and by application of them to thy soul , to live in God , and on God here , till thou comest to enjoy the blessings promised with God for ever in heaven . There is one Objection behinde , which when I have answered , I have done . For a distressed Christian will object , and say , Object . Though the promises are rare cordials , and shall all of them bee certainly fulfilled , yet God is oftentimes long before hee fulfills them , and while God is fulfilling of his promises , I may in the mean time perish in my affliction . Ans. It cannot be denied , but that God is oftentimes very long in fulfilling his promises . He promised that the seed of the woman should bruise the Serpents head ; but it was Four thousand years before that promise was actually accomplished . Hee promiseth to avenge his elect of all their enemies , to do it speedily . And the souls under the Altar cry , How long Lord , when wilt thou avenge our blood ? &c. But this is not yet fulfilled . Nay , I must adde , That God is not onely a long time performing his promises , but sometimes instead of performing them , hee seems to the eye of flesh and blood to walk contrary to them . Sometimes the Providences of God run cross to his Promises . God promised to make David King ; instead of this , hee is persecuted by Saul , as a Partridge upon the mountains , hee is driven to that extremity that hee begins to doubt of Gods promise , and to say , That one day hee should dye by the hand of Saul . God promised to Ioseph , That the Sun , Moon , and Stars should worship him , and that his sheaf should bee lifted up above the sheaf of his brethren . But hee findes the quite contrary , his brethren seek to slay him , sell him into Egypt , and there hee is put in prison as one quite forsaken of God. But yet notwithstanding all this , you must know , That though the way of God , in performing his promises , bee very mysterious and secret , yet hee will at last perform every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tittle of them . Thus David was at last made King of Israel , and Ioseph Lord of Egypt , and his brethren came all to worship him . Quest. How must wee carry and behave our selves at such times , when Providences seem to run cross unto Gods Promises ? Answ. At such times there are three things required of us . 1 It is our duty to wait patiently , and beleevingly , till Providences and Promises meet together . Hee that beleeveth maketh not haste . The Prophet there speaks of a glorious promise , and adds , That a true Saint will wait Gods time , which is the fittest and best time , hee will patiently expect , till God fulfil his promise . Hee will do as the Martyr did , who might have escaped privately out of prison , and was tempted to it by his friends ; But answered : Hee would not go out of prison when his enemies would have him , for they would make him tarry longer than hee should , nor yet when his friends would have him , for they would make him tarry a lesser time than hee should ; but hee would come out when God would have him . Gods time is the best ; and they are soon enough delivered , who are delivered in Gods way , and at Gods time . This then is thy great duty ( O Christian ) to wait patiently , and beleevingly , and not to seek by unlawful waies to bee rid of they miseries , as David did by going to the Philistims ; and as many in Queen Maries daies did , by yeelding to the Popish superstitions . To help you to wait Gods leisure , holding Faith and a good conscience ; you have 1 Many rare and precious Promises made to those that wait upon him , which I have formerly named . 2 You have four attributes in God to support you , his faithfulness , almightiness , infinite goodness , and wisdome . Hee is faithful , and not one tittle of his Word shall fall to the ground ; hee is Almighty , and able to do whatsoever hee hath promised ; hee is infinitely wise , to know the best time and season , and infinitely good and loving to his children , and doth not willingly afflict them , but will make haste to help them . 2 It is our duty to live upon Promises , while Providences seem to run cross to Promises . This is the meaning of Hab. 2. 4. The just shall live by Faith. They shall live by Faith , when they have nothing else to live on . When sense and reason tell them , they are undone , then shall they live by Faith in the Promises , and not only live patiently , but comfortably , and joyfully , as the same Prophet , Hab. 3. 17 , 18 , 19. saith , Although the Fig-tree shall not blossome , neither shall fruit bee in the Vine , and the field shall yeeld no meat , &c. yet I will rejoyce in the Lord , I will joy in the God of my salvation . This life did Paul live , when the ship in which he was , was ready to bee drowned , when there was neither Sun-light , nor Star-light , yet hee was exceedingly chearful , because God had promised to preserve him , and those with him . By living this life , God is much honoured , and our souls much quieted and refreshed . 3 It is our duty to continue praying , till providences and promises meet together : For it is prayer , and prayer only , which will at last reconcile Gods Promises , and Gods dispensations , and cause them to meet , and to kiss one another : For as the Promises are the ground and rule of our prayers ; so our prayers are the divine waies and means for the obtaining of the Promises . I say , as the Promises are 1 The ground of our prayers . For wee cannot pray in Faith , unless wee have some promise to bottome our prayers upon ; therefore David often chargeth God in his prayers with his promise . Hee harps eight times upon the same string in one Psalm , to teach us , that the greatest Rethorick and Oratory wee can use in our prayers , is to urge God with his promise . 2 They are not onely the ground , but the rule of our prayers ; As wee must pray for nothing but what God hath promised , so wee must regulate our prayers according to Gods Promises . Those thing which hee hath absolutely promised , wee must pray for absolutely , and where God hath put conditions , and exceptions , there our prayers must be conditional . Now as the Promises are the ground and rule of our prayers , so our prayers are divine means and helps for the obtaining of the promises : Though God hath made many glorious and precious promises to his children , yet hee will perform none of them , but to those who by prayer seek them at his hands . When Nathan told David what great things God had promised to him , hee went into Gods house to pray for them , 2 Sam. 7. The Prophet Isaiah mentioneth a glorious promise , Isa. 43. 25. but hee adds , Put mee in remembrance , vers . 20. Thus Ezekiel 36. 37. I will yet for this bee inquired of by the house of Israel , and therefore when you read the Promises of the Bible , remember whatsoever God makes a promise , you must make a prayer ; and that prayer will hasten the fulfilling of the promises : You must continue to pray , and faint not ; for the vision is but for an appointed time , though it tarry , wait for it , because it will surely come , it will not tarry . This did Daniel when hee understood the time approached , &c. hee prayed , Dan. 9. 2 , 3. Thus did David , Psal. 56. 9 , 10 , 57. 1 , 2. Thus must you do . These are the three great Duties which the Lord requires of us at all times , but more especially in these our dayes , wherein the Providences of God seem to run quite cross unto his promises . The Lord give us grace to practise them . So much for this Text. The End of the Fifth Sermon . A Brief Repetition of what was said of Mrs. Elizabeth Moore at her Burial . THough I have finished my Text , yet I have another Text remaining , of which I must speak a few words ; and that is , The Party deceased , at whose Funeral wee are here met . Shee was a Woman ( I verily beleeve ) truly fearing God , and yet throughout her whole life loaded with many and great troubles . God picked her out to bee a pattern of afflictions , as hee had not long before that Reverend and godly Minister , Mr. Ieremiah Whitakers . This Pattern teacheth us three Lessons . 1 That all things come alike to all in this world , and that no man knoweth love or hatred by any thing that is before him . The best of Saints sometimes are upon the Dunghil , when the vilest of men are upon the Throne . The best of men are afflicted , when the worst of men are in prosperity . 2 That there is not so much evil in affliction , or so much good in prosperity , as the world imagineth . For if there were , God would not bestow so much prosperity upon the wicked , and exercise his dear children with so many afflictions . 3 That there will come a rewarding day , in which it shall certainly bee well with the Righteous . When I see a wicked man prosper , I say , Surely there will come a punishing day , in which the wicked shall be turned into Hell. When I see a godly man in adversity , I say , Verily there is a reward for the Righteous , verily there is a God that judgeth in the earth . Such examples prove that there is another life besides this . And that if the godly had hope onely in this life , they were of all people most miserable . I will not trouble you with a relation of her Christian carriage in the time of her health , because it is sufficiently known to most here present . I shall onely take notice of her great care and diligence in making her calling and election sure . Shee had not her Ark to build when the flood came , nor her Corn to get when the seven years of Famine came : Shee had laid up a stock of graces , and comforts against the evill hour ; Shee had not her Evidences for Heaven to get , at the houre of death . But shee had collected and composed them in the time of her life , and when shee came to dye , shee ●ad neither her graces , nor her comforts , nor her Evidences for Heaven to seek , shee had nothing to do but to dye . Her sickness was very long , and very painful , concerning which I shall briefly acquaint you with these few particulars . 1 God moved the hearts of very many godly people , to take compassion of her sad and afflicted condition , and to contribute liberally ( shee being poor ) towards her relief ; this merciful providence wonderfully comforted her ; She saw Gods love in it , and was so much affected with it , that she was ( for a little while ) really and exceedingly afraid ( notwithstanding her great torments by reason of a cancer in her breast ) lest she should have her heaven in this life , and lest this mercy should bee all her portion . The Lord recompence that labour of love and that Christian charity a thousand fold into the bosomes of those who manifested so much kindnesse to her . 2 Her Patience was very great . As God increased her pains , hee increased her patience , even to the admiration of such of us as were frequent spectators of it . She was brought to such a sweet frame of spirit , as to bee willing to live under all her torments , as long as God pleased , and to dye whensoever he pleased . 3 Shee was a woman of a very fearful nature , and in the time of her health had many doubts and scruples ( notwithstanding all her care forementioned ) about her salvation . But in her sickness , all her doubts vanished . God chained up Satan . The Devil had no power to tempt her , shee felt a great calmness in her soul , and had much inward peace , and injoyed more of God , and his consolations , in the time of her sickness ▪ than in the time of her health . 4 Shee was very forward in spreading and diffusing those graces which God had bestowed upon her , and in giving good counsel to those who visited her . I have heard her often , and often perswading her friends to prize health , and to improve it for the good of their souls , to lay up against an evill day , and to stock themselves with grace before sickness come . Shee would frequently say , O the benefit of health ! O prize health ! praise God for health , and improve health for your eternal good . 5 Shee was very well vers't in the Scriptures . The Law of God was her delight ; and this kept her from perishing in her affliction . Shee was continually fetching cordials out of the Word , to comfort her under her great pains , and to preserve her from fainting . The twelfth Chapter of the Hebrews was a precious cordial to her , so was the eight of the Romans , and the 2 of the Corinthians the 4. Chapter and the 17 , 18. verses . For our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory ; While wee look not at the things which are seen , but at the things which are not seen ; for the things which are seen are temporal , but the things which are not seen , are eternal . 1 Cor. 15 , 53 , 54 , 55 , 56 , 57. For this corruptible must put on incorruption , and this mortal , must put on immortality . So when this corruptible shall have put on incorruption , and this mortal shal have put on immortality ; then shal be brought to pass the saying that is written , Death is swallowed up in victory . O death , where is thy sting ? O grave , where is thy victory ? The sting of death is sinne , and the strength of sin is the Law. But thanks bee to God which giveth us the victory through our Lord Iesus Christ. Phil. 3. 21. Who shall change our vile body , that it may bee fashioned like unto his glorious body , according to the working whereby hee is able even to subdue all things unto himself . A little before her death shee said , In the Lord Iehovah there is righteousness and strength ; righteousness for justification and strength for supportation . Shee said , that the Word of God was the best cordial in the world : And that one minutes being in Heaven , would make amends for all her pain and misery . 6 And lastly , I cannot but take special notice of the happy close of her life , and of the blessed end shee made . It is said of Iob , James 5. 11. Yee have heard of the patience of Iob , and have seen the end of the Lord , &c. This our Christian Sister did in a great measure , partake both of Iobs pains , and Iobs patience , and made as happy an end , as hee did , though in another kinde . In the morning of that day in which shee dyed , shee fell into a slumber , in which shee heard ( as shee thought ) one saying to her , This day thou shalt bee with mee in Paradise . Immediately shee awaked full of joy , and though hardly able to speak , yet shee uttered it to those who stood by , and was much comforted with it . Now though I am far from putting any confidence in dreams , and doubt not that a man may dream hee shall go to Heaven , and yet bee cast into Hell. Though I do not think that comfortable dreams are sufficient evidences of salvation . ( Nay , when they are brought as proofs of erronious opinions , I account them Diabolical delusions ; and when wicked men have them , pleasant presumptions . ) Yet notwithstanding when a woman who hath spent many years in the service of God , and is visited by God for above a year , with great and most grievous pains , shall at the close of her life , ( when shee is upon the very brink of eternity ) have such a sweet , refreshing , and heart-chearing impression upon her spirit ; when heart fails , and flesh fails : When shee can hardly speak to express the greatnesse of her joy , then to hear a voice ( as it were ) saying to her , This day thou shalt bee with mee in Paradise . This ( in all probability ) was the voice of God , and not of man. This was the Lords doing , and it is marveilous in our eyes . I forbear saying any more . Shee is gone from a Prison to a Palace ; from a Purgatory to a Paradise . Shee is at rest with God , where all tears are wiped away from her eyes : The Lord fit us by his grace to follow her in due time into the Kingdome of glory . Amen . Mrs. Elizabeth Moores EVIDENCES FOR HEAVEN : Collected by her self in the time of her health , in such manner and method , as they are here presented to Publick view . 1 Her Design in this Collection . IN the Examination of my self , I finde that my Aims and Ends , why I desire to gather together , and clear up my Evidences for heaven ( if my deceitful heart doth not deceive mee ) are these following . 1 THat hereby ( as a means ) I may bee inabled to glorifie God in the great work of beleeving , that hereby ( with Gods blessing ) the dimme eye of my Faith may more clearly see the Lord Jesus Christ to bee a Peace-maker , and Reconciler , and Surety , for mee , even for mee , who am by nature a fire-brand of Hell. The time was , I am sure , when I was the Devils picture , and had the black brand of Reprobation upon mee , and therefore it doth neerly concern mee to search and trye what Evidences I have to prove that God fetching Arguments out of his own bowels , and the riches of his free grace , hath redeemed mee out of this lost estate . 2 MY Aime is to strengthen that longed for grace of Assurance ▪ A grace , which though it bee not of absolute necessity for the being and salvation , yet it is of absolute necessity for the well being and consolation of a Christian ; without this grace I can neither live nor dye comfortably ; and I have been often exhorted by Gods faithful Ambassadors , to gather together my Scripture Evidences , and to have the approbation of some godly and experienced Minister or Christian ; and this by Gods blessing may bee a means to strengthen Assurance : Yea , I finde in Scripture , that the Lord saith , that the Priests lips shall preserve knowledge , and thou shalt seek the Law at his mouth , for hee is the Messenger of the Lord of Hosts . 3 MY Aime is to obey God in his Word , who hath commanded mee by his Apostle , to work out my own salvation with fear and trembling ; and to give all diligence to make my calling and election sure : And I am exhorted to examine my self , and prove my self , whether I bee in the faith or no , Know yee not ( saith the Apostle ) that Christ is in you , except you bee reprobates : And if any man bee in Christ , hee is a new Creature ; old things are passed away , and all things are become new . Now then to prove whether I bee indeed and in truth born again , is my desire at this time , the Lord help mee , and give mee a sincere and upright heart , and guide mee herein by his holy Spirit , for the honour of his holy Name . 2 A brief Collection of her Evidences for Heaven . Blessed bee God , who hath through his free mercy begotten mee to a hope , that I am regenerated and born from above , and converted unto God. Reason , Because the Lord hath gone the same usual way with mee , as with those he● pleaseth to convert to himself ; and this I shall make to appear in five or six particulars . 1 The Lord by his Spirit accompanying the preaching of his Word , caused the scales to fall from my eyes , and opened them , and set up a clear light in my understanding , and made mee to see sin , to bee exceeding sinful , out of measure sinful , and to look on it as the loathsomest thing in the world , and on my self as a loathsome creature in Gods sight , and in my own sight , by reason of the Leprosie of sin , wherewith I was over-run . 2 The Lord brought mee to see the misery that I was in , by reason of my sins . I thought I was utterly forsaken of God , and I thought that God would never accept of such a wretch as I saw my self to bee . I could not think otherwise , but that hell was my portion , and that I , by reason of my sins must go thither , expecting every day when the Lord would glorifie himself in my damnation . I saw my self in more misery , because of my sins than I could then , or now expresse to any body . I looked upon God as a consuming fire , and on my self as stubble , ready to bee consumed by him , &c. 3 The Lord brought mee to a spiritual astonishment , that I cried out , What shall I do to bee saved ! and said with Paul , Lord ! what wouldest thou have mee to do ? Do but make known to thy poor creature what thy will is , and I thought I could do any thing , or suffer any thing for the Lord. But since I have had some more knowledge of the holy Will of God , woe is mee ! what a barren and unfruitful heart have I ! a heart that can neither do , nor suffer any thing for the Lord , as I ought to do : But this I can say , that the astonishment I was in by the sight of my sins , and the misery I was plunged into , put mee on the performance of holy duties , especially prayer . 4 The Lord took mee off my own bottome , off my own righteousness , and made mee to see that that was but a sandy foundation , and would not hold out . I was not taken off from the performance of holy duties ; no , I thought with my self that I am commanded by God to perform holy duties , which is the way and means whereby wee may meet with God ( For hee is ordinarily to bee injoyed no where but in his own ordinances ) but the Lord took mee off from resting and trusting in Ordinances . And as hee made mee to see that without the practise of them hee would not accept of mee ; so also hee made mee to know that it was not for holy duties , for which I was accepted . The sins that cleave to my best performances , are enough for which the Lord may justly condemn mee , if I had no other sins . 5 The Lord brought mee to see a Superlative beauty and excellency in the Lord Iesus Christ , and my soul was deeply in love with him , even with whole Christ in all his Offices , and ( if I know any thing at all of my owne heart ) I desired Christ as much to bee my King and Prophet , to teach , and guide mee , and subdue mee to himself , and rule over mee , as to bee my High-Priest , to make Attonement by offering up of himself for mee , and washing mee in his blood , by which I must bee justified . 6 The Lord brought mee to see a soul-satisfaction in the Lord Jesus Christ alone ; and I think I should bee as fully satisfied with Christ alone , as my heart can desire . If I know my heart , it panteth after Christ , and Christ alone : None but Christ , none but Christ. The whole world in comparison or competition with Christ , is nothing to mee : But in him I see full contentment . To see and know my interest in him and to injoy communion with him , is that , which if the Lord would bestow upon mee , I should with Iacob say , It is enough ; and with old Simeon ) Now let thy servant depart in peace , for my eyes have seen thy salvation . Now I desire to set down some other Scripture Evidences , that I finde upon search and examination of my heart , by laying it to the Rule ; The Word of God. My Second Scripture Evidence is taken from Mark. 2. 17. Where Christ saith , They that are whole have no need of the Physitian , but they that are sick , and hee came not to call the Righteous , but sinners to repentance . Now through Gods mercy I can say , that I am a sin-sick-sinner ( the Lord make mee more sick ) I am not righteous in mine own eyes , but a sinner , and see my self undone for ever , without the righteousness of Christ bee imputed to mee , and therefore I hope I am amongst the number of those whom Christ was commissionated by his Father to come to save . From Matth. 11. 28 , 29. I am weary and heavy laden ; now Christ hath promised to give ease to such . And I am willing to take his yoke upon mee , and would fain learn of him the lesson of meekness and lowliness , and therefore am invited to come unto him . I can say with David , that my sins are a heavy burden to mee , they are too heavy for mee , Psal. 38. 4. and I can say that I mourn , because I cannot mourn no more for my sins ; now Christ saith , Blessed are they that mourn , for they shall bee comforted , Mat. 5. 4. From Matth. 5. 3. I think ( if my heart do not deceive mee ) I am pòor in spirit ; now theirs is the Kingdome of Heaven , saith Christ. From Matth. 12. 20. I am a bruised reed , and smoaking flax , and therefore Christ hath promised , hee will not break such a reed , nor quench the smoak of grace , if it bee true grace , but hee will increase it more and more ( as hee saith ) Untill judgement breake forth into victory : And hee came to set at liberty them that are bruised , Luke 4. 18. Therefore I hope I am such a one as hee came to binde up , and set at liberty ; Yea , and that hee was anointed and sent by his Father to mee , and such as I am , Isa. 61. 1. From 1 Tim. 1. 15. This is a faithfull saying , and worthy of all acceptation , ( saith Paul ) That Iesus Christ came into the world to save sinners : And so say I too ; it is worthy all acceptation , that Christ should come from the bosome of his Father , who was infinitely glorious and happy , that hee should come into the world to save mee , mee a sinner , mee the chiefe of sinners ; mee , that if saved , I do verily beleeve , there is none in heaven , nor any that ever shall come thither , that hath or will have the cause to magnifie and adore free grace , as I shall have . And herein doth God commend his love towards mee — For if when wee were enemies , wee were reconciled to God by the death of his Son , much more being reconciled , wee shall bee saved by his life , Rom. 5. 10. I can say with Paul , that I delight in the Law of God , after the inward man , and I am grieved that I cannot keep it . I finde that spiritual war in mee , between flesh and spirit , which Paul complaineth of , and I can say , that Paul doth confess over my heart in his confessions , Rom. 7. And I can go along with him there , from verse 9. to the end of the chapter ; and from hence I gather , that there is some spiritual life in my soul , and an indeavour to walk after the spirit , and therefore I hope and desire to conclude with him , that there shall bee no condemnation to mee , but that the Law of the spirit of life in Christ Iesus shall make mee free from the law of sin , and death . I finde an earnest desire wrought in my soul , to bee made like unto Jesus Christ , and that it may bee my meat and drink to do and suffer his will , as hee would have mee . I can say , that the Lord hath in some measure put his fear into my heart , that I fear to offend him out of love to him , and I love to fear him . I can say with the Church to Christ , Cant. 1. 7. O thou whom my soul loveth ! ( and if I know any thing at all of mine own heart ) Christ is altogether lovely , and most desirable to my soul. I think I can truly say with David , that I have none in Heaven but thee , and there is nothing on earth that I desire besides thee , in comparison of thee , in competition with thee . Though all that is dearest to mee in the world should forsake mee , yet if God whom I have chosen for my portion will not forsake mee , I have enough . It is my desire and endeavour more and more to account all things but loss and dung , that I may win Christ. I can with Peter make my appeal to him , and say , Lord , thou who knowest all things , thou knowest that I love thee , and that it is the desire of my soul to love thee more , and to love thee for thy self , because thou art holy , and good , and gracious , and the chiefest amongst ten thousand ; Yea God in Christ alone , is worthy to be beloved , and it is my highest priviledge that hee will give mee leave to love him , who only can satisfie my soul , and rede●m it from death eternal , who hath justified mee by his blood , and sanctified mee by his Spirit , whom therefore I love with all my heart , and all my soul , and all my might , and all my strength . Finding therefore , that God hath drawn out my heart to love him , and make choice of him alone , I from hence gather and ground my hope , that God loveth mee , according to that Scripture , 1 Ioh. 4. 19. Wee love him , because hee first loved us . I finde my heart much inflamed with love to all the children of God , because they are Gods children , and the more I see , or finde , or hear of God in them , the more I finde my heart cleaving to them , and I thinke I can truly say with David , That my delight is in the Saints , and those that excel in grace ; not because they are friends to mee , or I have relation to them in regard of outward obligations , but because they bear the Image of God upon them , and manifest it in their holy conversation . I love them , whether rich , or poor . And though I did never know some of them , but onely hear of their holiness , and piety , yet I could not but exceedingly love such . Therefore I hope that I am passed from death to life , because I love the Brethren , 1 Ioh. 3. 14. I do not only love God , and the children of God , but I labour to keep his Commandements , and they are not grievous to mee . But I pray with David , O that my waies were directed to keep thy statutes ! Lord inlarge my heart , and I will run the waies of thy Commandements : Give mee understanding , and I shall keep thy Law , yea , I shall observe it with my whole heart ; for therein do I delight . I finde I am one that is very thirsty after Jesus Christ , and the grace of Christ ; and I thirst to have his image more and more stamped upon mee ; and I would fain bee assured by Gods Spirit , that I am transplanted into Christ , and therefore I long , and indeavour after a true and lively Faith , because that Grace is a soul-transplanting and uniting grace . Now Christ hath promised to satisfie the thirsty , Matth. 5. 6. and such Christ hath earnestly invited to come , though they have nothing to bring but what may make against themselves , yet to come empty , and hee hath promised to fill them , Isa. 55. 1 , 2. I am willing to confess , and with all my heart to forsake all my sins . I am willing to give glory to God in taking shame unto my self . I acknowledge my self a guilty malefactor , and judge my self worthy of the just condemnation of the righteous Judge of all the earth . And I do not only confess my sins , but with all my heart I desire to forsake them , and to turn to the Lord : Now hee hath said , hee will have mercy on such , and will abundantly pardon them . For his thoughts are not as our thoughts , nor his waies , as our waies , Isa. 55. 7 , 8. It is my constant indeavour to dye to sin , to live to newness of life . And this is my comfort and hope , that hee who hath begun a good work in mee , will perfect it . For it is hee that worketh all our works in us , and for us , Isa. 26. 12. and hee that hath wrought in mee to will , to do that which is pleasing in his sight , will work in mee to do also , and that of his good pleasure , Phil , 2. 13. I hope I am one whom God hath taken into Covenant with himself , because hee hath bestowed upon mee the fruits of the Covenant , because hee hath circumcised my heart to love him , and hath put his fear into mee , and hath wrought an universal change in mee ; and hath given mee a new heart , and a new spirit ; yea his own spirit which hee hath put within mee , even the Spirit of Truth , which will guide mee into all Truth . It is his own promise to give his holy Spirit to them that aske it of him ( as I have done often ) Luke 11. 13. and I hope that God will make it in his due time , a witnessing and a comforting Spirit . I will wait upon him for the accomplishment of all his promises , both of grace , and to grace . Hee hath said , hee will bee a Sun and a Shield , he will give grace and glory , and no good thing will hee with-hold from them that walke uprightly . And hee hath promised to subdue our sins for us ; and hath said , That sin shall not have Dominion over us , Rom. 6. 14. That hee will bee our God , and wee shall bee his children ; and hee will save us from all our uncleannesses . I hope I have a share in this blessed Covenant of Free Grace . As for my Affliction that lyeth upon mee ( though it bee in it self very heavy ) I much more desire the sanctification of it , than the removal . I earnestly labour to learn all those lessons which God teacheth mee by Affliction . I know I should not bee scourged , nor bee in tribulation , but that I have need of it ; it is for my profit to make mee partaker of his holiness . Afflictions are an evidence of Sonship , Heb. 12. 6 , 7 , 8. God hath promised that all things shall work together for good to them that love and fear him . And I have had much experience of his faithfulness , who hath not suffered mee to bee tempted above what hee hath inabled mee to bear ; therefore I will bear the indignation of the Lord , because I have sinned against him . Hee hath chastized mee less than mine iniquities deserve . Hee chastizeth mee here , that hee may not condemn mee hereafter . Faith is the condition of salvation . Beleeve in the Lord Iesus Christ , and thou shalt bee saved . And this is his Commandement , that wee should beleeve in his Son Iesus Christ : Now I find nothing so hard to mee as to beleeve aright : to cast away all my own Righteousness as dung , in point of justification , and to cast away all my unrighteousness , so as that bee no bar to mee , and to role , and cast , and venter my immortal soul upon Jesus Christ and his Righteousness , for life and salvation by him alone , and to see my self compleat in him ; this is supernatural . Yet I must and will give glory to God , and say , Lord I beleeve , help thou my unbeleef . And by this I prove that this precious grace of faith is wrought in mee , because Jesus Christ is to mee very precious : and I finde in the Word , that to them that beleeve hee is precious : and I am willing to take Christ upon his own termes , as hee is tendred in the Gospel ; and am willing to give up my self soul and body wholly to him ; and my love to God , and to the children of God , is a fruit of my Faith , as also my desire to bee made like unto him : For hee that hath this hope in him , purifieth himself , even as hee is pure , 1 John 3. 3. And I trust that I am kept by the power of God through faith unto salvation , 1 Pet. 1. 5. I know whom I have beleeved , and I am perswaded that hee is able and willing to keep that which I have committed unto him , which is my immortal soul. Thus I have according to the Apostles exhortation endeavoured to give a reason of the hope that is in mee . What have I but what I have received ? The desire of my soul is , that God may have all the glory . And if I bee deceived , the Lord for Christs sake undeceive mee , and grant that if I have not true grace , I may not think I have , and so bee in a Fools Paradise . And the Lord that is my heart-maker , bee my heart-searcher , and my heart-discoverer , and my heart-reformer . Amen . FINIS . Books Printed , and are to bee sold by Iohn Hancock , at the first shop in Popes-head Alley , next to Cornhill . A Book of Short-writing , the most easy , exact , lineal , and speedy method , fitted to the meanest capacity ; composed by Mr. Theophilus Metcalf , professor of the said Art. Also a School-master , explaining the Rules of the said Book . Another Book of new Short-hand by Thomas Crosse. A Coppy-book of the newest and most useful hands , with Rules , whereby those that can read , may quickly learn to write : To which is added , Brief Directions for true Spelling and Cyphering , &c. Four Books lately published by Mr. Thomas Brooks , Preacher of the Gospel at Margarets New Fish-street . 1 Precious Remedies against Satans Devices . OR , Salve for Beleevers and Unbeleevers Sores , being a companion for those that are in Christ , or out of Christ , that sleight or neglect Ordinances , under a pretence of living above them , that are growing in spirituals , or decaying , that are tempted , or deserted , afflicted , or opposed , that have assurance , or want it , on the 2 of the Corinthians , the 2. and the 11. 2 Heaven on Earth : OR , A serious Discourse , touching a well-grounded Assurance of mens eeverlasting happiness , and blessedness , discovering the nature of Assurance , the possibility of attaining it , the Causes , Springs , and Degrees of it , with the Resolution of several weighty Questions , on the eighth of the Romans , 32 , 33 , 34. verses . 3 The Vnsearchable Riches of Christ : OR , Meat for strong Men , and Milk for Babes , held forth in two and twenty Sermons , from Ephesians 3. 8. preached on his Lecture nights at Fishstreet-hill . 4 His Apples of Gold , for young Men , and Women : AND A Crown of Glory for old Men , and Women : Or the happiness of being good betimes , and the Honour of being an old Disciple , clearly and fully discovered , and closely and faithfully applied . 5 His String of Pearles ; OR THE Best things reserved till last . Preached at the Funeral of Mrs. Blake , late wife of Mr. Nicholas Blake Merchant . The Covenant of Gods Free Grace unfolded , and comfortably applyed to a disquieted or dejected soul , on the 2 of Samuel , 23. 5. By that late Reverend Divine , Mr. Iohn Cotton of New-England . Darkness discovered , or the Devils Secret Stratagems laid open ; shewing the way to end controversies in Religion , written by Iacobus Acconcius , and translated into English . A brief Description of the Presbyterian Government , approved by divers godly Divines , and humbly presented to the consideration of the Assembly . A Treatise of Civil Government , by Robert Spey . A Glass for the Times , briefly confuting divers errors in Religion . The Ruine of the Authors and Fomenters of Civil War ; as it was dilivered in a Sermon before the Parliament , at their monthly Fast , by Mr. Samuel Gibson ; sometime Minister at Margarets Westminster , and one of the Assembly of Divines . The New Creature , with a Description of the several marks and characters thereof , by Richard Bartlet . A Learned Speech , by Sir Francis Bacon in Parliament quinto Iacobi ▪ concerning the Scottish Nation . A Mirrour for Christian States ; or , a Table of politick Vertues , considerable amongst Christians , by E. Moliner , Doctor of Divinity . A Treatise of the external works of God ; 1 In General , on Psal. 135. 6. 2 In Particular , on Gen. 1. 2. 3. Of Gods actual Providence ; By George Walker , B. D. late Pastor of St. Iohn Evangelist Church . The Expert Physitian . Learnedly treating of all Agues and Feavers essential , whether simple , or compound , confused , Erratick and Malignant , shewing their different Nature , Cause , Signe , and Cure , written originally by that famous Doctor in Physick , Bricius Bauderon , and translated into English by Doctor Wells , Licentiate in Physick , by the University of Oxford : To bee sold by by Iohn Hancok , at the first shop in Popes-head Alley , next to Cornhill . 1658. Books lately Printed for Thomas Parkhurst , at the Sign of the three Crowns over against the great Conduit , at the lower end of Cheapside . A Learned Commentary , or Exposition upon the first Chapter of the second Epistle to the Corinthians , by Dr. Richard Sibbs , published for publick good , by Thomas Manton , Folio . There is newly come forth Mr. William Fenner his Continuation of Christs Alarm to drowsie Saints , with a Treatise of Effectual Calling : The Killing Power of the Law : The Spiritual Watch : New Birth : A Christians ingrafting into Christ : A Treatise on the Sabbath , which were never before printed , bound in one Volume , Fol ▪ and may bee had alone of them that have his other Works , as well as bound with all his former Works , which are now newly printed in the same Volume . Truth brought to light , and discovered by time , or an Historical Narration of the first fourteen years of King Iames , in 4 ● . Mr. Robinsons Christians Armor in large 8 ● . Book of Emblems , with Latine and English verses made upon ( Lights ) by Robert Farlie , small 8 ● . Grace to the Humble , as preparation to the Sacrament in five Sermons , by Dr. Iohn Preston . Picturae L●●ventes , or Pictures drawn forth into Characters , 12 ● . A most Excellent Treatise containing the way to seek Heavens Glory , to flye Earths Vanity , to fear Hells Horror , with godly Prayers , and the Bell-mans Summons , 12 ● . Iohnsons Essaies expressed in sundry Exquisite Fancies . The one thing necessary ; By Mr. Thomas Watson , Minister of Stephens Walbrook , 8 ● . Sion in the House of Mourning , because of Sin and Suffering , being an Exposition on the fifth Chapter of the Lamentations , by D. S. Pastor of Upingham , in the County of Rutland . Groans of the Spirit , or the Trial of the Truth of Prayer . A Handkercher for Parents Wet-eyes , upon the death of their children or friends . The Dead Saint speaking to Saints and Sinners living , in several Treatises , viz. On 2 Sam. 24. 10. on Cant. 4. 9. on Iohn 3. 15. on Iohn 1. 50. on Isa. 58. 2. on Exod. 15. 11. Never Published before . By Samuel Bolton , D. D. late Mr. of Christs Colledge in Cambridge . Peoples Need of a Living Pastor , at the Funeral of Mr. Iohn Frost , M. A. 〈◊〉 M● ▪ Zach. Crofton . A Treatise against the Toleration of all Religions , By Mr. Tho. Edwards . Chatechizing Gods Ordinance ; in sundry Sermons , by Mr. Zachary Crofton , Minister of Buttolphs Aldgate London , the Second Edition , corrected and augmented . A Theatre of Political Flying-Insects . Wherein especially the Nature , the Worth , the Work , the Wonder , and the manner of the Right-ordering of the Bee , is discovered and described . By Samuel Purchas , M. A. and Pastor at Sutton in Essex . There is going to the Press , Mr. William Fenner , late of Rochford in Essex , his second part of Mans wilfull Impenitency , upon Ezek. 18. 32. With some other Peeces of his , preserved by a special Providence . FINIS . Notes, typically marginal, from the original text Notes for div A31997-e210 Bona pro●osita ●ehennam intr●ue , bona opera coelum . ●as tibi non est de fortuna conqueri salvo Caesare . ●as tibi non est de fortuna conqueri salvo Deo. & salvis promissionibus Dei. 2 Cor. 13. 5 Mark. 16. 16 Psal , 119. 60 Eph. 3. 17 2 Cor. 5. 20 1 Joh. 2. 20 Psal. 68. 24 Psal. 27. 4 Psal. 63. 2 Rev. 3. 2 Luke 4. 29 Luke 4. 32 1 Tim. 6. 10 1 Joh. 2. 15 John 3. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 3 Mat. 22. 5 Gen. 33. 13 , 14 1 Tim. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phi. 3. 19. Momentum undependet aeternitas . Momentaneum quod delectat , aeternum quod 〈◊〉 . Anselme Eph ● . 15. 〈…〉 Luke 12. 48. Crescentious ●onis cres●unt rationes donorum . Ioh. 4. 29. 30. Act. 10. ●4 2 Sam 〈…〉 James ● . 27. ● Ioh. 4. 20 ● Cor. 16. 2 Mat. 6. 23. 2 Pet. 3. 17 ● Cor. 15. 〈◊〉 . Psal. 133. Mark 9. 50 1 Cor. 1. 10. Descendamus viventes , ut non descendamus mo●ientes . Notes for div A31997-e7670 The second Design of God in afflicting his children . The third Design . The fourth Design . Gods people are to prepare for afflictions . 1 A stock of graces . 2 A stock of Assurance . 3 A stock of Divine Experiences . 4 A stock of Sermons . 5 A stock of Scripture promises . 3 Gods people are to improve afflictions . Gods people are to labour to know the meaning of Gods Rod How wee may know the meaning of Gods Rod How to finde out the particular sin for which God afflicts us . The good we get by our Afflictions must remain with us after our recovery . Notes for div A31997-e15820 Reasons why the Saints take so much delight in Gods Law Notes for div A31997-e21080 2 King. 6 26 , 27. 2 Vse . 2 Cor. 11. 14. Isa. 4. The word of God divided into the commanding , threatning and promising Word . Three things to bee done by those that would improve the promises . Mr. Lee on the Promises ▪ Mr. B●ll , Mr. Bulkley . Notes for div A31997-e24680 We must not only make a Catalogue of the Promises , but meditate on them . Isa. 66. 10 , 11. The difference between a presumptuous sinner , and a true Childe of God in relation to the Promises . Three observable things about the Promises . Ezek. 18. 31. Ezek. 36. 26. Jer. 32. 40 Mic 7. 19. Rom. 6. 14 Isa. 26. 12. Jer. 31. 33. Ezek. 36. 27. Domine da quod jubes , & jube quod vis Aust. The second difference . Rom 4. 19 , 20 , 21. Heb. 11. 11 The first meditation about the Promises . The second Meditation , meditate on the preciousnesse of the Promises . 2 Pet. 1. 4 The Promises are precious in five respects . 2 Cor. 1. ●0 . Psal. ●8 , 30 , 31 The third Meditation , medi●ate on the freeness of the Promises . The four●● Meditation . Meditate on the stability of the Promises . Mat. 5. 18 Rom. 11 25 , 26. Rev. 11. 15 Rev. 18. 2 Mat. 19. 26 The fifth meditation , meditate on the richness of the Promises . Heb. 6 : 17. Qui habet habentem omnis , haber omnia . The sixth Meditation , meditate on the latitude and extension of the Promises . The seventh Meditation , Meditate on the ●ariety of ●he Pro●ises . ●he eight Meditati●n , medi●●te on the ●sefulness ●f the ●romises . ●he Pro●●ses are 〈◊〉 ●●eathings D●vine 〈◊〉 . 2 Sam 7. 11 , 18 , 19. Magnes amo●is amor . 1 Ioh. 4 , 19. The Promises are the life and soul of Faith. The Proises are the anchor of Hope . Heb. 6 9. Heb. 11. 9 , 10. Heb. 11. The Promises are the wings of Prayer . Eph. 6. 18 Gen. 32. 12. 2 Chron. 20. 8 , 9. The Promises are the foundation of industry . 2 Cor 7. 1 Heb. 13. 5. 1 Cor. 10. 13 , 4. 2 Cor. 6. 17 , 18. Phil 2. 12 , 13. The Promises are the raies and beams of the Son of righteousness . Dr. Reynolds on the sinfulness of sin The ninth Meditation , meditate on the necessity of getting an interest in the Promises . Eph. 2. 12 Notes for div A31997-e32190 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Rule for the right Application of the Promises . Ezek. 2● . 37. The second Rule for the right Application of the Promises . Mat. 11. 28 Isa. 35. 4 Isa. 66. 2 The third Rule for the right Application of the Promises . Sola misericordia deducit Deumad homines , & sola misericordia reducit homines ad Deum . Mat. 5. 3 The fourth Rule for the right Application of the Promises . 2 Cor. 1. 20 1 Cor. 3. 2 Three things to be studied in order to the makeing out of our interest in Christ. First , the universality of the Promise of Christ Mark 16. 15 , 16. Magnus de caelo venit medici●s ; quia magnus in terra jacebat a●gro●us Aug. Ioh. 6. 37. Joh. 3. 36 , Study the freeness of the Promise of Christ. Isa 55 , 1. Rev. 22. 17. Study the condition upon which Christ is promised . Eph. 2. 8. Right receivi●g of Christ hath six Pr●perties Isa. 26. 13. 2 King. 4. 27. Ioh. 6. 37. Isa. 55. 1. Rev. 22. 15. Ioh. 1. 12. Ioh. 5. 24. The fifth Rule for the right Application of the Promises . Qui dixit sufficit , deficit . Non progred● , est regred● . Mat. 5. 3. Mat. 5 4. Mat. 5. 6. Mat. 11. 28. Mat. 12. 20. Mat. 9. 12 , 13. Mat. 18. 11. Rom. 8. 1. 1 Ioh 1. 9. Phil. 1. 6. The sixth Rule for the ●●ght Application of the Promises . Act. 5 21. Phil. 1. 20. D●ut . ●0 . 6 Ier. 32. 40. Psal. 2. 8. 2 King. 7. The seventh Rule for the right application of the Promises . Psal. 48. 10 Psal. 34. 10 Mat. 6. 33. The eight Rule for the right Application of the Promises . Iosh 5. Heb. 13. 5. 2 Cor. 1. 4. Iames 5. 10 , 11. The ninth Rule for the right application of the Promises . Iam. 2. 10. Q●● quid proper 〈◊〉 fit , 〈◊〉 fit . 〈◊〉 5 , 3 , 8 The tenth Rule for the right Application of the Promises . Phil. 3. 12. Ioh. 6. 44. The eleventh Rule for the right Application of the Promises . Psal 13. 3. Rev 3. 18. P 〈◊〉 49. Rev. 3. 〈◊〉 . The twelfth Rule for the right Application also of the Promises . Eph. 2. 8. Act. 1. 4. Eph. 1. 13. Luke 11. 23. Eph. 1. 13 The 13. Rule for the right Application of the Promises . Isa , 49. 14. Psal. 116. 11 Psal. 31. 22. Psa. 88. 13. 14● . 5 , 16 , 17 , 18. Mrs. Diggons dwelling with Mrs. Moor in Aldermanbury . Gen. 3. 15. Lu. 18. 7 , 8 Rev. 6. 10. 1 Sam. 27. 1. Three duties to bee practised when providences 〈◊〉 cross to promises . Isa , 28. 1● . 1 Sam. 27. 1. Lam. 3. 35. Act 27. 20 , 23 , 24. Psal. 119. 28 , 38 , 41 , 65 , 76 , 107 , 141 , 149. Hab. 2. 2. Notes for div A31997-e43950 Psal. 58. Notes for div A31997-e45460 The first Design . The second Design . Mal. 3. 7. The third Design . Phil. 2. 12. 2 Pet. 1. 10. 2 Cor. 13. 5. First Evid Second Evidence . Third Evidence . Fourth Evidence . Fifth Evidence . Sixth Evidence . Seventh Evidence . Eighth Evidence . Rom. 8. 1 , 2 Ninth Evidence . Tenth Evidence . Eleventh Evidence . Twelfth Evidence . 1 Joh 5. 3 Psal. 119. 5. v. 32 , 34 Thirteenth Evidence . Fourteenth Evidence . Fifteenth Evidence . Sixteenth Evidence . Rom. 8. 28 Seventeenth Evidence . Act. 16. 31. 1 Joh. 3. 23 1 Pet. 2. 7 2 Tim. 1. 12. 
A44677	----	A funeral sermon for that very reverend, and most laborious servant of Christ, in the work of the ministry, Mr. Matthew Mead who deceased Oct. 16, 1699 / by John Howe ... Howe, John, 1630-1705. 1699 Approx. 77 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44677 Wing H3025 ESTC R3677 11790825 ocm 11790825 49196 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44677) Transcribed from: (Early English Books Online ; image set 49196) Images scanned from microfilm: (Early English books, 1641-1700 ; 535:13) A funeral sermon for that very reverend, and most laborious servant of Christ, in the work of the ministry, Mr. Matthew Mead who deceased Oct. 16, 1699 / by John Howe ... Howe, John, 1630-1705. [10], 63 p. Printed for T. Parkhurst ..., London : 1699. Title within black bar border. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mead, Matthew, 1630?-1699. Bible. -- N.T. -- Timothy, 1st, IV, 16 -- Sermons. Funeral sermons. 2004-10 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A Funeral Sermon FOR That very Reverend , AND Most laborious Servant of Christ , In the Work of the MINISTRY , Mr. MATTHEW MEAD . Who Deceased Oct. 16. 1699. By JOHN HOWE , Minister of the Gospel , and some time Fellow of Magd Coll. Oxon. LONDON , Printed for T. Parkhurst at the Bible and Three Crowns in Cheapside , 1699. TO The Right Honourable , John , and Frances , The Lord , and Lady HAVERSHAM . May it please Your Honours , THE Request of the Mournfull Widow , and other Relatives , of the worthy Person , deceased ; concurring with my own Inclination , left , with me , no room to deliberate , concerning this Inscription . I easily apprehend , how quick , and deep , a sense You both have , of the loss of such another valuable person , from off this Earth ; having so lately born Your part , in lamenting the Decease of one You much valued also . Upon which account , I put into Your Hands , a Discourse on those words , John 11. 16. Let us go , that we may die with him . Such Persons leave this World so fast , that it grows a more difficult choice , with whom to live , than with whom to die . When , on that sad occasion , I did set my self to consider , that passage of Holy Scripture , I had seen some Expositors , that made it a doubt , whether that were meant of Lazarus , or of our Lord himself . Some , of good note , thought the latter . For which , was plausibly to be alledg'd , what we find , vers . 8. and that , in this verse 16. the words were spoken , not to Christ , but to the Fellow-Disciples That Doubt was not to have been mov'd in an Assembly , where was neither time , nor a sit season to discuss it . And tho' I might more conveniently , I shall not say much to it , now . Only I iudge , that , without necessity , the present coherence was not to be torn . When , by the series of Discourse , the same [ him ] seems plainly to be referr'd to , in the close of the 15. verse , and of this 16. — Lazarus is dead , v. 14. — nevertheless , let us go to HIM , vers . 15. — Let us also go , that we may die with HIM . It was little needfull to say to Christ , Let us go , whose Mind appeared set upon going , already , but to the Disciples , who drew ba●k . Besides that Reverence might restrain from saying this to our Lord , when what was to be propos'd was matter of Hortation , not of Enquiry . Tho' sometimes they feared even to ask him a Question , also ; as Luk. 9. 45. And they might the rather , be now , under a present awe , from the rebuke , or expostulatory answer , he had given them , for their objecting against going into Judea . Especially , so as not to signifie a remaining fear , which he had so newly check'd Therefore Thomas's speech , directed to his Fellow-Disciples , but not out of Christ's hearing ( for we have no reason to suppose , that he separated them from him , that he might say this to them apart ) is so ordered , as not to import fear of death , but Love to the Deceas'd . If any should object , that Thomas could not mean dying WITH Lazarus , when he was told , he was already dead . That scarce deserves answer , to any one that understands the latitude of the Particle render'd WITH , especially , that it frequently signifies after , and not always with . And very often notes nothing of time at all . And therefore may here , mean no more , than let us go that we may die too , or , die , as well as he . All this I say , not that I have heard any Person , in our days , object against , or plead for , this or that sense of these words : But knowing they have been differently understood ; and this being the first opportunity I had to take publick notice of the difference , I am not ill pleased , that I have now , this occasion of representing it , to so competent Judges , partly to prevent Objection , or at least , to shew with what temper of mind , any such different apprehensions , in matters of no greater moment , ought to be look'd upon . Nor shall I here vye Authorities of Commentators , that have gone this way , or that in this matter . Therefore I name none : Only some , of as great name as any , have judg'd this the more probable Opinion , which I have follow'd . Many Instances might be given , wherein , when matters , extra-essential to the Summ of our Religion , are deliver'd , one Sense must be pitch'd upon , tho' another , very divers , ( of which there cannot be two ) is not to be demonstrated impossible . In which case , I much prefer a tacit following that which one chooses , before a conceited Confidence , and crying down of the other . For confident Clamour neither admits light , nor tends to enlighten any body . In the present case , it makes no difference , to any disadvantage . For if we desire to be united in death , or in that state , to which it introduces , with this or that H. Man : To be with our Blessed Lord , in that state , must be much more desirable . But the departure of the excellent Ones of the Earth , from it , leaves us less , here , of present attractive , and gives us a very threatning prospect , and presage of what we are to expect , for the future . Your Lordship's great respect to this Servant of Christ , was even hereditary , and descended to him , by You , from Tour Family ; as I have often heard him acknowledge , with great Sense of Obligation . And ( Madam ) Your Ladyship 's great value of him , tho' it might take its first rise from so near , and judicious a Relative , could not but receive a great increase , from his known worth , and Your own discerning Judgment . I pray , ( not doubting it ) that with whatsoever kindness , You have received any Prophet , or other Servant of Christ , in that Name , You may have a proportionable Reward ; and am , my most Honoured Lord , and Lady ; Your most obliged , humble Servant , in the Work of the Gospel , John Howe . A Funeral Sermon On the Reverend Mr. MEAD . 1 TIM . IV. 16. — Thou shalt both save thy self and them that hear thee . THese words I principally design to insist upon at this time , and on this sad , and mournful occasion ; but not without Retrospection , to the foregoing Verse , and the former part of this ; which run thus , verse 15. Meditate upon these things , give thy self wholly to them , that thy profiting may appear to all . V. 16. Take heed to thy self , and thy doctrine ; continue in them , for in doing this , thou shalt both save thy self and them that hear thee . This whole foregoing Context contains Precepts , which reduc'd to practice , afford an eminent Example and Patern of a true Gospel-Preacher : Or as the words are , v. 6. Of a good Minister of Jesus Christ , nouristed up in the words of Faith , and of good Doctrine . As these last words shew the blessed end and issue of such a one's Ministry , i. e. that he shall save himself ; which must be look'd upon as certain . And them that hear him ; i. e. as much as in him lies , he shall herein do his part , and what is incumbent upon him , to the saving of his Hearers . These latter words hold forth the double end which a Minister of Christ is to pursue , the saving his own , and his Peoples Souls . The foregoing words , considered in reference to these , contain the proper means lie is to use in order to this two-fold end . i. e. He is to meditate much on the great things of the Gospel . He is to be wholly in them , as the words literally import , which we read , he is to give himself wholly to them . He is to be continually increasing in the knowledge of God , and that so as not to know only to himself , but so as to make known what he knows . He is especially ( tho' that be the common duty of Christians ) to turn all to the use of Edifying , Eph. 4. 29. that his profiting may appear to all . For tho' Timothy was at this time a young man , yet the most grown , did always need to be still growing : None have here , attain'd their Ne plus ultra , but may still write for their Motto , Plus ultra , all their days ; even Paul the Aged , as he writes himself to Philemon , tells the Philippians ( both those Epistles being dated from Rome , and supposed to be written about the same time , when he was first there ) that he had not yet attain'd , in point of the transforming knowledge of Christ , chap. 3. 10 , 11. And unto what pitch soever he grew , it was still in order to communication . He writes to the Corrinthians , that he determined to know nothing among them ; which is so to know , as to make known , nothing but Jesus Christ and him crucify'd . And to the Ephesians , that he would have them understand , his knowledge in the Mystery of Christ ; no doubt that their Salvation might be promoted thereby . And hereupon , in great part , depends a Minister's own Salvation ; as hereafter will further appear . But besides , he is to take heed to himself , and see to the good state of his own Soul ; he is to take heed to his Doctrine , not to corrupt , or handle deceitfully the word of God , but represent it sincerely , and as the truth is in Jesus . He is to continue in them , i. e. in the things he before exhorts him to meditate on , and be wholly in them ; to continue in the Faith , of what was to be believed ; and the Practice , of what was to be done ; and in pressing and insisting on both . And all for the mentioned Ends , that he might both save himself , and those that hear him . And it is this two-fold End of a Minister's Care , and Labour , that will take us up at this time . This is that therefore , which as God shall help , I am to evince and apply , viz. Doct. That a Minister of Christ is to make it his business , both to save himself , and his hearers . I am , as the Text directs , to speak of these two Ends conjunctly : And here I stall not spend time , or use a a liberty , beyond what is obvious , and useful ; in enquiring into the Counsel of God , why he makes use of such in order to the saving of others , as need to be saved themselves , also . But shall principally insist , that since it appears to be God's pleasure to make use of such , they should , therefore , most earnestly concern themselves , and be very intent upon carrying on this design ; viz. of their own , conjunctly with that of their Hearers Salvation . Yet as to the former of these , 1. Somewhat it may be requisit to say , concerning this Course and Method , which we find the Wisdom and Good-pleasure of God have pitch'd upon , for the carrying on a saving Design in this World ; to make use of such for the saving of others , as do need to endeavour the saving of themselves . And here I shall briefly shew ; 1. How it is to be understood . 2. How the fitness of this Course may be evinced . As to the former we shall briefly note ; That we must be cautious to understand aright , how , and in what sense any one can be said , to save himself , or another . Therefore , 1. It must be understood so , as to keep at a remote and awful distance from intrenching upon a Divine Prerogative . It being most expresly said , Isa. 43. 11. I , even I , am the Lord , and besides me there is no Saviour : and Chap. 45. 21 , 22. There is no God beside me , a just God , and a Saviour , there is none beside me . Look to me , and be ye saved all the ends of the Earth : for I am God , and there is none else . Which plainly signifies , that in the highest sense , to save , is most appropriate to Deity , especially , with an everlasting Salvation , as 't is express'd , v. 17. of this Chap. 45. Israel shall be saved , in or by the Lord , with an everlasting Salvation . And that to be so a Saviour , is equally incommunicable , as to be God. How gloriously doth he triumph in this excellent peculiarity of the Godhead , in his Expostulations with Job , Chap. 40. 9. Hast thou an arm like God! q. d. Come let us compare ; stretch out that weak withered ulcerous Arm of thine . Deck thy self now with Majesty and Excellency , array thy self with Glory and Beauty ; try if thou canst make thy self shine in God-like splendor : Cast abroad the Rage of thy Wrath : behold every one that is proud and abase him . Try thy power upon thy fellow mortals . See if thou canst crush all the haughty ones of this World , bring them down , and bind their Faces in the Dust of the Grave . And ( to recall thee to the greater things mention'd before ) try if thou canst form me such another Earth as this , establish its Foundations , lay its corner Stone . If thou canst countermand the Motions , bind up the Influences of the Stars in the Heavens . Then will I confess unto thee , that thy own right-hand can save thee , vers . 14. It is , it seems , as much above created Power to be a Saviour , as to be the Creator or Ruler of the World. And how should we dread to think of usurping the Title and Office of the great Emanuel , the Saviour , who is therefore call'd JESUS , because he was to save his People from their sins , Matth 1. 21. 2. Yet there is a true sense wherein the saving Act and Power , are otherwise , and very variously ascrib'd . Sometimes to Faith , Luk. 7. 50. Thy Faith hath saved thee ; sometimes to Hope , We are saved by Hope , Rom. 8. 24. sometimes to Baptism , 1 Pet. 3. 21. Baptism doth also now save us , not the putting away the filth of the flesh , &c. sometimes to Husbands and Wives in reference to one another , 1 Cor , 7. 16. So is the Gospel call'd the Gospel of our Salvation , Eph. 1. 13. And to you is the word of this Salvation sent , Act. 13. 26. So are we exhorted to save our selves , Act. 2. 40. and others , Jud. 23. Others save with fear . Thus in lower matters , is the act , of Writing , for instance , ascribed to the Pen , to the Hand that uses it , and to the Writer himself , that moves both ; and we have no difficulty to understand those different forms of Speech : Nor is there a greater difficulty in the present case ; so to ascribe to the Creature , the low subordinate Agency , which in distinct capacities may belong to it , as in the mean time to reserve to God and Christ the supream Agency , which is most peculiar and appropriate to Divine Power and Grace , 1 Pet. 1. 5. Eph. 2. 8. 2. We now come next to shew , That it was very manifestly agreeable to the most accurate Wisdom of God , to imploy such in the design and work of saving others , as were themselves concern'd , and needed to be saved too , that were to be upon the same bottom themselves with the rest ; and to venture their own Souls , and their everlasting concernments the same way , and into the same Hands . And this we shall labour to clear and make evident by degrees . 1. It was fit , since Creatures were to be employ'd in this work , to make use of Intelligent Creatures , such as could understand their own errand , and act with design in pursuance of it . 2. Mankind was universally lost , so as all do need being saved themselves . 3. Therefore no intelligent creatures else , could be employed herein , but the unfall'n Angels . 4. We may adventure to say after God , and when he hath so determined the matter himself , though it was not fit for us to have said it before him , as if we would direct the Spirit of the Lord , or as his Counsellours would instruct him , Isa. 40. Rom. 11. that it was more suitable to make use to this purpose of sinfull Men , than of sinless Angels . Let us sever and lay aside herein , what may at first sight , seem specious , but is really not considerable in this matter , as that men , in the same miserable circumstances with those whom they are to perswade , that they may save them , will be so much the more earnest , and importunate , use so much the more pressing arguments , as having been upon the brink of hell , and the borders of destruction , for we suppose such as are most likely to promote the salvation of others , to have been made sensible of their own undone lost state , and to be in a way of recovery themselves . But hereupon it may also be supposed , they will therefore so much the more pathetically plead with sinners . Their knowledge of the terrors of the Lord will urge them to perswade men , 2 Cor. 5. 11. and make them eloquent at it . But what ? more than Angels ? When the Apostle , 1 Cor. 13. supposes one speaking with the tongue of Men and Angels , doth he not intend a gradation , and signify the latter far to excel ? And are we to suppose that the benignity of their own natures , their kindness to man , and their perfect conformity , and obediential compliance and subjection to the will of their sovereign Lord , would not have oblig'd them to do their uttermost , if he had sent them upon such errands ? we cannot doubt it . But , 1. It is apparent that what the Blessed God doth in pursuance of this saving design , he doth to the praise of the glory of his grace , and that it might appear the more conspicuous , in the whole conduct of this affair . 2. That it is not within the compass of any created , no not of angelical power , to change the hearts of men , and turn them to God. If Angels were the constant Preachers in all our Assemblies , they could not with all their heavenly eloquence convert one sinner , if the immediate Divine Power did not exert it self . The People are willing in the day of his Power , who was God-man , as Psal. 110. 3. The Jews at Mount Sinai received the Law by the Dispensation of Angels , yet kept it not , Act. 7. 53. 3. Yet if God should put forth his own power , by such a Ministration : If Angels should appear in glorious aray among us , and speak to men with greater advantage , and more perswasive eloquence , than we can conceive ; and marvellous effects , by divine concurrence , should ensue ; Those great effects , among a sort of creatures led by sense , and who judge by the sight of the eye , would all be ascribed to the visibly glorious Instrument , not to the supreme Agent , who is invisible and out of sight ; even as in effects of another kind , the invisible Power and Godhead , that do all , are little regarded by stupid man , whose dull eye stays , and rests in the visible outside , and fixes his mind there too . 4. Therefore the rich treasures of the Gospel are put into earthen vessels , that the excellency of the power might be , i. e. might appear to be of God , and not of the inferiour Instrument , 2 Cor. 4. 7. 5. In this way of dispensation , wherein God speaks to men liable to the same passions with themselves , he accommodates himself to their frail state , who cannot bear glorious appearances ; and to their own option and desires , who say to Moses , Exod. 20. 19. Speak thou to us and we will hear , but let not God speak to us lest we die . When they had heard the sound of the trumpet , and the voice of words accompanied with thunders and lightenings , they entreated that they might hear no more , Heb. 12. 19. The celestial glory , while our mold and frame is dust , doth more astonish , than instruct . Those soft and pleasant words , This is my beloved Son — hear him , spoken by a voice from the excellent glory in the Transfiguration , made the Disciples that heard them sore afraid , and fall on their faces , Matt. 17. How would it unhinge the world , and discompose the whole state of civil affairs if all conversions were to be as Saul's was , when he became Paul , with such concomitant effects , not only on himself , but all others present , especially being wrought ( as most Conversions may be ) in numerous Assemblies , the Convert struck blind for some days , and all that were in the place , speechless ! Perhaps we have one such instance to let us see how inconvenient it were , such instances should be common ; or that this should be God's ordinary way of converting , and saving sinners . 6. The holding of men in this world under the ministery of Men , not of Angels , in reference to the affairs of their Salvation , is certainly more sutable to the condition of Probationers ; for eternity , and another world ; and more aptly subservient to the business of the Judgment-day , when all the talents men were entrusted with , their natural endowments , and faculties , as well as additional advantages , are to be accounted for . We shall hereafter understand better , but may , in good measure , conjecture now , why there is so fix'd a gulf by the Wisdom and Counsel of God , between the two Worlds , the visible , and the invisible , and so little commerce between them . And whereas in the Old Testament , the apparition of Angels was more frequent , that passage , the world to come , being said , not to be put in subjection to Angels , seems to signify the time after the Messiah's appearing should be more entirely left to the conduct of a Gospel-ministery , as the connection , Heb. 2. vers . 4 , 5. intimates . 7. And tho' the compassions of men , who have been in danger to perish themselves , cannot be supposed more powerfully to influence them , unto an earnest endeavour of saving them that are in the like danger , than the kindness and benignity of Angels would do , if they were so employ'd ; yet their concern to save others , who are also to be saved themselves the same way , is likely , more easily , more generally , more sensibly , to be apprehended by those others , to whom they are to apply themselves , upon this account . They have kinder thoughts of one another , than they are like to have of a superiour order of creatures . Their own flesh and bloud , is nearer akin to them . Yea they are more apt to love one another ( and consequently to apprehend one anothers love ) than the Blessed God himself . Which is more than intimated in that of that II. Apostle , 1 Joh. 4. 20. He that loveth not his Brother , whom he hath seen , how shall he love God , whom he hath not seen ? Things affect us , not meerly as they are , but as they are understood . Ministers cannot be kinder to mens Souls , than the Blessed Angels , among whom there is a joy for the conversion of a sinner , much more pure , exalted , and sublime , than an humane breast is capable of , and in proportion , more servent desire of such conversions : But their propensions towards us , tho' they should be expressed by Counsels and Precepts that tend to our good , would be less apprehended by most men ; they carrying a severity with them , which makes them need such insinuative recommendations , as slide more easily into their minds , from creatures of their own Order . 8. Our Lord himself was so concern'd for the saving of Souls , as who could be besides ? But tho' before the Floud he is said to have preached to the Old world , 't was , by his Spirit , in the Ministery of Noah , a Man like themselves , to whom he preach't . But when he thought sit to preach immediately himself , he put on flesh ; and dwelt , or did tabernacle , among men as one of them , Joh. 1. 14. So Moses foretold . A Prophet like to me shall God raise up , him shall you hear . So his terrour was not to make us afraid . And tho' his compassionateness towards us is argued from his being tempted , and compas't with infirmities , as we are , that cannot be understood , as if hereby he became more gracious and mercifull towards us in himself ; but his being so , was the more apprehensible to us . 9. The steadiness of the Course God hath taken in this matter , shews , what his Judgment was of the fitness of it ; who doth all things according to the counsel of his will , Eph. 1. 11. 'T is observable , that when our Lord was now about to ascend , he fixes a Ministery that he promises his Presence unto , always , or every day , unto the end of the world , Matt. 28. 19 , 20. Ascending on high he gave ( among other ) these gifts to men , ( even to the rebellious , Psal. 68. ) Apostles , Prophets , Evangelists , Pastors , Teachers , Eph. 4. 8 , — 11. And that he might put an honour upon this Ministery , when he designed the Gospel to be preached to Cornelius , and his Relatives ; tho' he prepares Peter , by a Vision , and sends an Angel to Cornelius , 't was not to preach to him , but to direct him to send for Peter , to preach to him and his ; who tells him , when he fell at his feet , I also am a man , Act. 10. We are humane Preachers , tho' from a divine Master and Lord ; and of a divine Word . 2. But now the Mind , and Counsel of God being sufficiently evident in this matter , both in the fact , and in the fitness of it , to make use of such , for promoting the common salvation , as do need themselves to partake therein ; we come now to shew , That the Ministers of the Gospel of Christ , ought to be very intent upon the business of their own salvation , conjunctly , with that of them that hear them ; and of theirs with their own . There is a double obligation meeting upon a Minister of the Gospel ; that of the Law of Nature , and of the Law of his Office ; he is to comply with both . Nature obliges him to intend his own Salvation ; his Office , theirs that hear him . The same Authority lays him under the one obligation , and the other . For he that is the Author of Nature , is the Author of his Office too . 1. He ought so to mind the concern of his Peoples Salvation , as not to neglect his own . This is so evident in it self , that it would be supersluous to speak to it , were it not that we , as well as they to whom we preach , do need to be put in remembrance of very important things , tho' we know them , 2 Pet. 1. 12. To know , and to consider , we not only may distinguish , but do , too often , separate . And there are divers things to be considered to this purpose . 1. That the Royal Law , as 't is call'd , Jam. 2. 8. which requires us to love our Neighbour as ones self , makes love to our selves ; i. e. not meerly which we bear , but which we owe to our selves , the measure of that which we ought to have for our Neighbour . And that which ought to be the measure in any kind , should be the most perfect in that kind ; and must oblige us to love first , our most noble self , our own Souls . 2. 'T is gross hypocrisy to seem earnestly intent upon saving other men , and to be neglectfull of ones own Salvation . 'T is sin only which endangers both ; meant by the mote and the beam , Matt. 7. 3 , 4 , 5. And our Saviour , we see there , stigmatizes such a one , with the brand of an hypocrite , that is officious to take out the mote from his brother's eye , but never concerns himself to cast out the beam from his own eye . 3. 'T is a scandalous and an ignominious absurdity , as the Apostle's sharp expostulations imply , Rom. 2. 19 , 20 , 21 , 22. to take upon ones self to be a guide to the blind , a light to them that are in darkness , to take up with having a form of knowledge , and of the truth in the Law ; and to teach others , and not to teach ones self ! Preachest thou ( as he adds ) A man should not steal ? and dost thou steal ? Thou that sayest a man should not commit adultery , dost thou commit adultery ? Thou that abhorrest idols , dost thou commit sacrilege ? Thou that maketh thy boast of the Law , by breaking the Law dishonourest thou God ? This is that which makes the name of God be blasphem'd among the Gentiles ; as he tells us 't is written , referring to some Texts in the Old Testament , Ezek. 16. 47 , — 52. Ch. 36. 22. 'T is a blackening thing when it can be said , I was keeper of the vineyards , but my own vineyard have I not kept , Cant. 1. 6. Our Lord speaks of it as a reproachfull Proverb , which he , knowing the hearts of men , observed some were apt to misapply to him , Luke 4. ( noted to have been in use among the Greeks , and which , with that Empire , had reach't Judaea ) Physician , heal thy self . It would be very opprobrious to us , who are in the Ministry , if it could be truly said to us , we seem concern'd at the diseasedness that appears in our flocks , but overlook the diseases , and distempers of our own Souls . That was meant for a bitter reproach to our Lord , dying upon the Cross ; He saved others , himself he cannot save . To us , if it might be truly said , it must be a just reproach , as well as bitter ; our saving our selves being our duty enjoyn'd us , and tending to the saving of others ; whereas our Lords saving himself , in the sense intended by those Scoffers , was against the Law he was , then under ; and against his own design ; tending to overthrow it , and leave them to perish , whom he was dying to save . 4. The observable neglect of the design to save our own Souls , would defeat and destroy the other design of saving theirs that hear us . For who can think us serious in our preaching , or that we believe our selves , in what we say ; if we manifestly decline , our selves , that way of salvation , which we propose to others ? we tempt men to Infidelity , if we live like Infidels . It was a cutting Repartee , made by an Atheistical person , to one , that leading an ill life , yet profest to wonder , that the other , the Arguments for a Deity being so plain and cogent , did not own there was a God ; The other reply'd he much more wonder'd , that he who did own him , should yet live as he did ! This tends to overthrow all our preaching . Tho' our Saviour directs , to do as they said , who sate in Moses ' s chair , not as they did ; because they said and did not : Yet he did not thereby justify those self-repugnant Teachers ; for his reflection upon them is sufficiently severe . And we are to consider in the case , not meerly what man's duty is , but what their dispositions are . Not what they ought , but what they are apt , to do . If they think we do but act a part , when we speak never so movingly to them , they will be little mov'd by all that we can say . They will be more apt to conclude , that we who have studied , and searched into the matters of Religion , more than they have done ; have found some flaw at the bottom , and perceive the very Foundations of it to be infirm ; and therefore practice not according to the Doctrines , and Rules of it . But that for our gain , because it was the Calling we were bred to , and we know not how else to live , we are content , and some way constrain'd , to keep up the forms , we found in use ; and maintain them , that they may maintain us . 5. Yet when it shall be found , as upon strict enquiry it cannot but be , that the Foundations of Religion , are more firm than those of Heaven and Earth , how dismal will it be to have preach't to others , and our selves to be cast-aways ? 1 Cor. 9. 27. For as , by loose , licentious walking , we hazard other mens Souls , which we should endeavour to save ; so we , more certainly , lose our own . God may save them , some other way , and by other , more apt Instruments ; but we have little reason to expect that we shall save our own ; either while we design it not , ( as if we were to be saved by chance ) or , much less , if we counteract any such design . Which we may , most destructively , by that single Instance , which the Apostle , in that last mentioned place , refers to ; an indulg'd intemperance ; or not keeping our bodies in subjection ; in servitude , or in a serviceable temper , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports ; to subdue them into the state of Servants ; wherein , rather than fail , one would use the severity which this other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies . It is plain that if we live after the flesh we must die , Rom. 8. 13. There is one Law for Ministers and People . And it is only by the spirit , we are so to mortify the deeds of the flesh , that we may live . How dismal when a Minister's own breath poisons him ! When the very Gospel which he preaches is a deadly odour to himself ! how horrid when a Shepherd is the Leader of the Epicurean Herd ! 6. But if by neglecting visibly the Gospel-way of saving himself , he not only hazard , but actually destroy other mens Souls , together with his own , he then perishes , under a much heavier load of guilt , than another man can , that was not under his obligations . As his obligation was double , so is his guilt . When sinfull , vicious inclination , hath depraved his mind , put out the eye of his practical understanding , so that the blind leads the blind , both fall into the ditch ; but he falls much the deeper , having the others destruction charg'd upon him , together with his own . Such Teachers as bind heavy burdens for others , which they will not touch fall under an aggravated woe . And the case is the same , with them that prepare , and set before their Hearers , the most nutritive and delectable fare , which they will not tast . And for that Reason , perhaps , the People will not feed on them , because the Preachers themselves too evidently , appear , to have no tast or relish of them . 2. The Ministers of Christ ought to conjoyn the serious design , and earnest endeavour , of saving them that hear them , with the design , and endeavour of saving themselves . They are not to be so bound up within themselves , as only to mind their own things , tho' of this most noble kind . 1. The Law of Nature obliges them to it . Which extends its obligation , as far as humane nature extends . And must therefore include them with the rest of Mankind , under the same common notion : viz. them , who are Ministers , not as they are such ; for nature hath not made them Ministers ; but as they are Men. Whom the Royal Law , mention'd before , requires to love their neighbour as themselves : and therefore to seek anothers felicity ; not before , but as their own . We are taught to count it an unnatural barbarity , when we see any prest and pincht by bodily wants , and miseries , to hide our selves from our own flesh , Isa. 58. 7. How much more , if we see immortal Souls in danger to be lost and perish , that are of the same make , and capacity , with our own ! 2. The Law of Christ as such , obliges Christians to the same thing . Which is not , in this instance , therefore , a divers Law , but hath a different stamp , and impress , as being the Law of the Kingdom of God in Christ. We are to bear one anothers burdens , so fulfilling the Law of Christ , Gal. 6. 2. What so weighty a burden can there be upon any man as this , the importance of his eternal salvation ? And which is plainly here referr'd to , when we are required to endeavour the restoring of such as have been overtaken , and lapsed into sin ; by which the precious Soul is hurt , and endangered , should they be left to sink under such a burden . Christians are elsewhere , required to have compassion on such as they see in such danger , to save them with fear , and pull them as firebrands out of the fire , Jud. 23. These are obligations common to Ministers with others . But , 3. The Law of their own Office , lays upon them an obligation , peculiar , as such , to themselves . What serves their Office for , but this ; as the principal end and design of it ? What is it meant for ? but to gather in Souls to Christ ; and confirm them in him , because there is salvation in no other , nor is there any other name given among men by which any can be saved , Act. 4. They are the Messengers of the glad tidings of peace . Their business is so well known , even in hell it self , that a Spirit from thence speaks it out , These are the Servants of the most high God , which shew unto us the way of Salvation : i. e. to humane creatures , of whom the possessed person was one , Acts 16. 17. 4. They are obliged by the example of their Blessed Master . Our Lord Jesus himself , the Primary Saviour by Office ; whom they are both to imitate , and to serve in this mercifull design . Christians are so far to imitate them as they do Christ , 1 Cor. 11. 1. which implies their obligation to imitate him , as the word there used , signifies . The great Salvation , which none that neglect , can escape vengeance , began to be spoken by the Lord himself , then by them that heard him , and so on ; by others that succeed in the same Office. This is following Christ in the way of imitation , as in the mentioned place . And we are required to have the same mind in us , which was in Christ , Phil. 2. 5. and are told wherein , v. 6 , 7 , 8. which read over at leisure , and consider what was that deep humiliation and suffering for ? but the salvation of Souls . And consider that this is said , as to the Saints at Philippi , so particularly to the Bishops and Deacons there ; which shews their common and their special obligation both together . And now can we behold with what compassions , and in what agonies , even unto blood , our blessed Lord pursued this design , and not feel a constraint in our spirits , in our lower sphere , and capacity , to serve it also to our uttermost ! 5. They are obliged by the peculiar advantages they have for this work , and those they expect by it . 1. They have special advantages , for it , from their very Calling , being separated to the Gospel ; taken off from other business , to give themselves ( as in this Context ) wholly to this . They are supposed therefore , to know more of the concernments of Souls ; of the terrors of the Lord , 2 Cor. 5. 11. whence , therefore , they are to perswade men ; of the nature of Sin , and how it entang'es mens Spirits ; of the wiles of Satan , and how he waits for advantages to destroy them ; of the foundations of Religion , and by what Arts they are endeavour'd to be subverted , or shaken : and by what means and methods , they are to be demonstrated , and establisht . Of the Mysteries of the Gospel of Christ , and how they are to be unfolded ; to have more special assistances from Heaven , in their work , according as they faithfully mind it : Christ's promised presence , therein , even to the end These are Talents , with others , tending to the obtaining of these , which they are to be accountable for . And hereby they are strongly oblig'd , with their own , to intend earnestly the Salvation of other mens Souls . 2. They expect great advantages by it . That , since nothing is more gratefull to our Lord Christ , than the progress of this saving work , he will bountifully reward them that faithfully serve him in it . That if they be stedfast and immovable , abounding in this work of the Lord ( as he hath not a greater , now in doing , in this world ) their labour , in him , shall not be in vain . They shall hear from him , well done good and faithful servant , enter into the joy of thy Lord. If they turn many to Righteousness ( or endeavour it with sincere minds ) they shall shine as Stars in the Firmament . And in the mean time , the honour , and the pleasure , of serving that mighty Redeemer , and lover of Souls , in so glorious a design , have in them a very excellent reward ; and which cannot but be esteem'd such , by a right mind . 6. They are oblig'd by the exigency of their own case . They cannot , as that is stated , neglect the design of saving other mens Souls , without forfeiting their own . If they warn them not , over whom , as Watchmen they are set , they perish , but their bloud will be requir'd at their hands . it is a mighty trust they stand charg'd with , which if they discharge not , they are liable to Accusation , and Condemnation , as false , and faithless Servants ; perfidious to the Souls of men ; traiterous to the King of Kings — whose Interest they will have betray'd , being his Agents , and Ministers , in his Kingdom of Grace ; about the prosperous state of which Kingdom , with the successful progress of the Affairs of it , he is most deeply concern'd . And now from this conjunct consideration of these two great ends , which a Minister of Christ is to propound to himself . I might proceed to consider them severally , and a part ; but this the case doth not require , it being easie to sever what hath been said to the one and the other ; nor do our limits allow it . We , therefore , go on to the ( more necessary ) Use of the whole . To this purpose , we collect , 1. That this World is universally in a very miserable state . For it is the business of Christ's Ministers , to endeavour , both , The Salvation of them that hear them , and their own . 1. The Salvation of them that hear them . This is very indefinite . Let who will be the hearers , they are supposed to be such as need to be saved . The Object of their Ministry is all Nations , and every Creature , viz. that is , or shall be , capable of being taught the way of Salvation . Therefore all Nations are delug'd by the destructive evils , from which they are to be saved . And the world is every where inhabited by miserable Creatures . We are told , that sin and death have pass'd upon all men , Rom. ● . 12. And all the ends of the Earth are invited to look unto God in Christ ( as the application of this Context , Phil. 2. shews ) that they may be saved , Isa. 15. 22. whereas , 〈…〉 we , the Ministers of the Gospel of Salvation , wheresoever they can obtain to be heard , are to endeavour the Salvation of their Hearers , it shews , they can speak to none , who stand not in need of saving Mercy . 2. And that they are also to save themselves as well as them that hear them , more fully shews the absolute universality of the ruin that hath befal'en this World ; that there are , among men , none to be found , that may be employ'd in saving others , but who are of the lost , themselves , and , so far , drown'd in the c●mm●n deluge of perdition , and destruction , as to need his help , as well as the rest , who came to seek and save them who are lost ; and to stretch out to him craving hands , with , that crying voice , Lord , save us , we perish . 2. The common stupidity of this wretched World , is , hereupon , most observable , and amazing ▪ that so few such cries are sent up to Heaven ! Men are involv'd in a common Ruine ; overtures are made to them of a common Salvation ; but they are in reference hereto , destitute of common sense , i. e of such sense as is common , in less important cases . Their misery lies in their having lost God ; but little do they apprehend this loss . Amidst their other miseries , they cry out , when some that are mightier oppress others , but none says , Where is God my Maker , Job 35. 9 , 10. The Lord looks down from Heaven , upon the children of men , to see if any will understand , and seek after God : but they are every one gone back ; or are in an averse posture , none doth this good , no , not one , Psal. 14. and 53. None , till he give an effectual touch to their drowsie Spirits ; and say , inwardly , and vitally , to their Hearts , seek ye my face , so as to make their Hearts answer , Thy face , Lord , will we seek . Preventing Grace doth this , Psal. 27. 8. otherwise they feel no need of God , they miss him not , are content to be without him in the world ; yea , say to him , depart from us . Distance from him is chosen , and desired . From him , whose off-spring we are , who is the Father of Spirits , their Parent , their Life , their Blessedness ; of whom they are , and to whom , if they tend not , they cannot but be miserable . It is the Salvation of the Soul that is the end of Faith , 1 Pet. 1. 9. that Faith by which we are to come to God , believing that he is , and will be , the rewarder of them that diligently seek him ; being redeemed to God , by the bloud of his Son , Rev. 5. 9. And who suffered once , the just for the unjust , to bring us to God , 1 Pet. 3. 18. and who upon his suffering , intercedes , for the same purpose ; and is able to save to the uttermost them that come to God by him , because he ever lives to make intercession for them . But this Salvation of the Soul , this coming to God , or redemption by Christ , and his intercession thereupon , who looks after ? neither the end , the Salvation of their Souls , coming back to God ; nor his Method for attaining this end , are regarded , or so much as thought on . To have this Flesh saved from any thing that is grievous to it , every one covets , and endeavours , in vain . It must , however , rot in the Dust , and be , in the mean time , a prey to Worms . It s own Father , Mother , and Sister , will devour it , Job 17. 14. The Father of their Spirits would save , and satisfy them , but him they shun , and will not know . Who that observes how men spend their days , even under the Gospel , which makes their time a day of Grace , wherein they should be working out their Salvation , can think they have any concern to be saved ? Their life is continual trifling , some pass their days in mirth and jollity ; doth this signify any sense of misery , or fear of perishing , and that destruction from the Almighty is a terrour to them ? These are not more idle , than others are idly busie , to get Estates , and a Name on Earth ; but what is this to their being saved ? They are liable to the common , more sensible , miseries of life , and they are without God ; but this is no misery with them . This misery is their element , and burdens them not . Were their present case , and future danger , in this respect apprehended , and felt , how full of outcries would this World be ; O we are lost , and perishing ! Such cries would ring through the Earth , and pierce Heaven ! But the same carnality that is death , and makes them miserable , makes them stupid too , and insensible of their misery . And are these reasonable Souls , intelligent , immortal Minds and Spirits , that are thus stupify'd ! turn'd into such Clods , and Stones ! O deplorable case ! Methinks such an Office , set up in the World , of men that are to save their own , and other mens Souls , should make them consider , and bethink themselves , what is it for ? It must have had an original ; and so , it hath a Divine Aspect ; a tast of Heaven upon it , and must have an end , suitable to the Wisdom , and Grace of Heaven , which claims to be entertain'd otherwise , than with neglect , and contempt ! And indeed , this leads to take notice more expressly , in a further Inference . 3. That there is a saving design on foot in the World. Set a foot by the Blessed God himself . Otherwise in so great a ruine as is come upon this wretched World , what could it signifie ? for any man , to offer at saving either himself or others ? How vain an attempt were it ! for any man , out of so deep and horrid a gulf , of impurity , misery , darkness and death , to think of lifting up himself , and of plucking up others as high as Heaven ! This intimation , carries hope with it . It is a Voice from Heaven to such as are so imploy'd , as Timothy was : O save thy self , and as many as thou canst besides . It takes away all pretence for despair . God puts not men upon vain attempts . A lively hope ought to spring from hence . And we are saved by hope , Rom. 8. 24. As without Hope no man would ever design for Salvation , or any thing else . Hope is the Engine that moves the World , keeps the intelligent part of it , in action , every where . No man could rationally stir in pursuit of any design , whereof he despair'd . But as to other designs , mens hopes are commonly self-sprung , and end in shame . But when one can say , Lord , thy word hath caused me to hope . Thou hast put me upon aiming to be saved , and to save others , it speaks this to be a just and a hopefull undertaking . I will therefore set about working out my own salvation ( and with my own , other mens , as far as is within my compass ) expecting he will graciously set in with me , and work in order hereto , to will , and to doe , of his own good pleasure , without which , all mine will be lost labour . 4. We further collect , That the Blessed God is most intent upon this design . That which this supposes , and that which it imports , speaks him intent . It supposes he hath appointed a Sovereign Saviour set over this work ; otherwise , there could be none subordinate . It imports , he hath settled an Office on purpose . Made it some mens special business , to intend ( as every one ought ) his own salvation , and withall , to give himself up to this great work , the saving all he can . An Office set up for the saving of Souls , ought to be a great thing in our eyes ; and is a standing testimony for God , how willing he is men should come to the knowledge of the truth and be saved . 5. They that bear this Office should be highly honoured for their works sake . For how glorious an employment is it , to be instrumental to Salvation ! To be , in any kind , Saviours . I could tell you of some great Princes , in the Pagan world , that to their other splendid Titles , have had the addition , of Soter , a Saviour ; as to some other , the Destroyer of Cities , hath been given as a name of reproach . And you do know who hath the name of Apollyon , or Abaddon . Rev. 9. 11 6. It highly magnifies the Wisedom , Power , and Sovereignty of God , that he can , and will , make use of so mean Instruments , for so high and glorious a purpose . For what end and purpose can be greater , than the Recovery , and Salvation of Souls , so deformed , miserable , and lost , as the Souls of men , universally , were ? And what Instruments could be meaner , or more vile , than such as needed to be saved themselves , with the same Salvation ? That God should make use of them who were darkness , Eph. 5. 8. to enlighten the world Matt. 5. 14. of such as were but sinfull flesh , Joh. 3. 6. to be able Ministers of the spirit , 2 Cor. 3. 6. of such as had minds that were cumity against God , Rom. 8. 7. to reconcile men to him ! 2 Cor. 5. 20. These are some of the wonders he works among the children of men . When he hath converted some to use them ( first for the converting of others , and then ) for the strengthening of their converted brethren . 7. The Ministers of Christ are to be examples to them over whom they are set . They are to be so in the beginning of their course , in their first turn to God , tho' then , in a more passive sense , that I might be a patern , &c. saith the Apostle , 1 Tim. 1. 16. and in their after-course ; as in this Context , v. 12. Be thou an example of the believers , in word , in conversation , &c. They must be Leaders in the whole way of Salvation , from first to last . 8. Pride , in the Ministers of the Gospel , and in them that live under a Gospel-Ministery , is a most monstrous absurdity : For what are we all of us , but a company of wretched creatures , just perishing , and only ( at the best ) but in the way of being saved ! What have such to be proud of ! 9. Both Christ's Ministers , and their Flocks , are under the greatest obligation imaginable unto union . For their case is one and the same ; their miseries were the same , their dangers the same . They must all have the same Saviour , the same way of salvation , and the same end ; the same state of salvation , which all the nations of the saved are to be brought to at last , Rev. 21. 24. 10. 'T is an unquestionable thing , that salvation is to be designed for , by all sorts . Ministers must aim to save themselves , and their hearers . And is the Minister to design his Peoples salvation , and not they , their own ! They have mean thoughts of Salvation that stumble here , as if they were only to be saved from hell-flames ! but to be saved from sin that makes us unlike God! to have his Image , and his Love perfected in us , to be with the rest of the elect , partakers of salvation , with eternal glory , is that mean ? 2 Tim. 2. 10. 11. The Ministers of the Gospel must , sometime , or other , be taken away from their work . It is time , a limited duration , within which their work and business lies , for the saving themselves and those that hear them . They are to save themselves . This end they are to pursue ; and it must sometime be attain'd . They are not alwaies to labour , and never rest : sometime , they are to receive the fruit of this their Labour , and the end of their Faith , the salvation of their Souls . As more time passes , their salvation draws nearer than when they believed ; they are not always to be in saving , and never saved . In mercy to them , God will translate them ; and may it not be in judgment to many , whom they earnestly laboured to save , but who rejected their counsels , and strove against their own Salvation ! That they may not , always , labour in vain , for themselves , and because they have laboured in vain for many others , they must be withdrawn from their hard and toilsome labour , and enter into rest . 12. The loss is great , and grievous , beyond all expression , above all our lamentation , when such are taken away as have made it their business , to save themselves , and those that heard them . In their endeavour to save themselves , they have been great examples . In their endeavour to save others , they may have been great Instruments , of much saving good to many a Soul. How few are they that drive such designs ! how fast doth their number decrease ! How fitly may we take up that of the Psalmist , when the godly man ceases , and the faithful fail from among the children of men ? And what could be said with greater Pathos , I sal . 12. 1. Help , Lord , as in a common Ruine ; help , help , for God's sake , help , Lord , help ! My Friends , are you not sensible you have lost such a one , even while you are not yet sav'd ! while you yet need to be working out your Salvation ! The effectually called , 't is true , are saved , 2 Tim. 1. 9. Who hath saved us , and called us with an holy calling . — And ( which is , in substance , the same thing ) the Regenerate are saved : Not by works of righteousness which we have done , but of his mercy he saved us , by the washing of regeneration , and the renewing of the H. Ghost ; Tit. 3. 5. But , if this were the case of you all , how much yet remains to be done , in order to your full , and consummate Salvation ! You have yet mighty difficulties to overcome . A body of death , which you are not yet delivered from . For are not these some of your groans , in reference to it , O , who shall deliver us ? A World , full of troubles , and snares . Your adversary the Devil , that goes about seeking whom he may devour : All the Principalities and Powers of the Kingdom of Darkness , that you are to contend with , and with whom you are to dispute every step of your way to Heaven . And do you not need such a Leader , in that way ? And if any are fall'n into drowsie Slumbers , do you not need his awakening Ministry ? If dead , how often hath the blessed Spirit breathed life into you , by his quickening Ministry ? How often hath God us'd him , to enlighten you , when you have been in the dark ; to clear up the great Doctrines of the Gospel , when you have not distinctly understood them ? to establish you in the Faith , when you have wavered , to resolve you in matters of practice , when you have been in doubt , to encourage you in your fears and faintings , to comfort you , in your sadness , and sorrows ! I wonder not that there are many weeping Eyes , and should much wonder , if there be not many aking , trembling Hearts among you , for what you have lost , and from an apprehension , how hard , and , almost , hopeless it is , your loss should be soon , or equally supply'd . He was long in preparing , and forming , to be what he was when you lost him . His Station among you in this Neighbourhood , when first he undertook the Pastoral Charge of this Church over which the Holy Ghost made him overseer , requir'd a man of as much Wisdom and Grace , as any such Station could well be supposed to do . Considering how numerous , how intelligent , and well instructed a People , he was to take the care of . I well remember , that about 3 or 4 and 40 years ago , being desir'd to give some help , on a Lord's-day , to that eminent Servant of Christ , Mr. Greenhill , whose praise is still , in all the Churches , I then first heard him preach ; and ( if my Memory fail not ) he had about that time in hand , some part of that excellent Discourse , of the Almost Christian ; I had then the opportunity of beginning an acquaintance with him . His excellent good natural Parts , his ingenuous Education , his Industry , his early Labours in preaching the Gospel of Christ , in his native Country , in the City , and in this place . His Conjunction̄ and Society , for some years , with that excellent Servant of God before named ; above all , the gracious assistances he had from Heaven , gave him great advantages , to be a Minister of Christ , approved unto God , a Workman that needed not to be ashamed , rightly dividing the word of truth . And his multiply'd years , unto the 70th , with the continual addition thereby , to the rich Treasury of his Experiences , still improv'd him more and more : So that there being no decay of his natural Endowments , and a continual increase , of his Supernatural ; you had the best of him , at last , whereby , indeed , your loss was the greater , but your obligation was also the greater , that God continu'd to you the enjoyment of him so long : and that in a serviceable state . But when he could be no longer serviceable in his stated , delightful work , it was by the decay , not of the inward , but the outward man ; so that when he could preach to you , and converse with you no longer , he could earnestly , and servently pray for you , to the end . And God did not afflict you , by leaving , long among you , only the shadow , the outside of the man , and of such a man ! He took little pleasure in embroiling himself , or his Hearers , in needless , and fruitless Controversies . The great , substantial , Doctrines of the Gospel , were his principal study , and delight ; such as lay nearest the Vitals , and the very Heart of Religion , and Godliness ; and most directly tending to the saving them that heard him . The Subjects which he chose to insist upon , from time to time , in the course of his Ministry , shew'd , as to this , his Spirit , and Design . Having formed , from the H. Scriptures , that Scheme of Thoughts which satisfy'd him , and gave him a clear ground , whereupon to preach the Gospel , with an unrecoiling Heart , he lov'd not to discompose it . His Judgment , in things which had that reference , being constantly moderate , and unexceptionably sound ; remote from rigorous , and indesensible extremities , on the one hand , and the other . Hereupon he drove at his mark , without diversion ; not so much aiming to proselyte Souls to a Party , as to Christ. And to engage men , as much as in him lay , to be sound and thorough Christians . Hitherto tended his Sermons , from Year , to Year . The great Subject he had in hand , and which he left unfinish'd , when God took him off from his publick work , was manifestly pointed this way , viz. Of the Covenant of God in Christ. And his annual course , of preaching a Sermon on May-day , to Young Men , had the same manifest scope , and aim , with which his publick Labours were concluded . God so ordering it , that his last Sermon , was this Year , on that day . His Judgment in reference to matters of Church Order , was for Union , and Communion of all visible Christians , viz. of such as did visibly hold the Head , as to the principal credenda , and agenda , of Christianity . The great things belonging to the Faith , and Practice of a Christian , so as nothing be made necessary to Christian Communion but what Christ hath made necessary ; or what is indeed necessary to one's being a Christian : What he publickly essay'd to this purpose , the World knows . And many more private endeavours and strugglings of his , for such an Union I have not been unacquainted with . The unsuccessfulness of which endeavours , he said , not long before his last confinement , he thought would break his Heart . He having openly , among divers persons , and with great earnestness , sometime before , exprest his consent to some Proposals , which if the Parties concern'd , had agreed in the desire of the thing it self , must unavoidably have inferr'd such an Union , without prejudice to their Principles ; and on such terms , as must have extended it much further ; else it had signify'd little . But this must be effected , as is too apparent , not by meer humane endeavour , but by an Almighty Spirit pour'd forth , which ( after we have suffered a while ) shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put us into joynt , and make every joynt know its place in the Body , 1 Pet. 5. 10. Shall conquer private Interests and Inclinations , and over-awe mens Hearts by the Authority of the Divine Law ; which now , how express soever it is , little availeth , against such prepossessions . Till then Christianity will be ( among us ) a languishing , withering thing . When the season comes , of such an effusion of the Spirit from on high , there will be no Parties . And a midst the Wilderness-Desolation that cannot but be , till that season comes , it matters little , and signifies to me scarce one straw , what Party of us is uppermost . The most righteous ( as they may be vogu'd ) will be but as Briars , and scratching Thorns ; and it is better to suffer by such , than be of them . In the mean time , it is a mark of God's heavy displeasure , when persons of so healing Spirits are taken away . And if it awaken any of us , that will tend to prepare us for the effects of it , which Preparation , seems a thing more to be hoped , than prevention . But this worthy Servant of Christ sees not the woful day , whatever of it he might foresee . His removal makes , to many , indeed , a woful day , and that , all about him , did long foresee . He was long languishing , and even dying daily . But amidst surrounding death , as a Relation told me , there was no appearance of any the least Cloud upon his Spirit , that obscured the evidences of his Title to a Blessed Eternity . Being asked how he did , he said , Going home , as every honest man ought , when his work is done . He was much in admiring God's Mercies under his afflicting hand , saying , every thing on this side Hell is Mercy . That the Mercies he received were greater than his Burthens , tho' in themselves grievous . That he rested upon that promise , that his Father would lay no more upon him than he would enable him to bear . That he expected to be saved only by the Righteousness of Christ imputed to him . Tho' he well understood , as I had sufficient reason to know , that Christ's Righteousness is never imputed to any , but where , if the Subject be capable , there is an inherent Righteousness also , that is no cause of our Salvation , but the Character of the saved . And having before precaution'd some as were about him , not to be surpriz'd , if he went away suddenly , he repeated the Ejaculation , Come , Lord Jesus , come quickly ; and renewing the former caution , by saying , Remember what I said before ; as he sat in his Chair , with all possible composure , he bow'd his head , and without sigh , or motion , expir'd in a moment . The sighing part , he left to others that stay behind . And I do even feel the Sorrows of his most afflicted Family , his mournful Widow , his sorrowing Sons and Daughters , his destitute Church , with all others that got good , or might have done by his quickning , spiritful , piercing Ministry , or had the advantage , and satisfaction of his acquaintance , and converse . Your Grief cannot but be measured , by your Love ; and your Love by his in the several kinds , and objects of it . His Conjugal , Paternal , Pastoral , Friendly Love , as he was an affectionate Husband , a tender Father , a vigilant Pastor , and a pleasant Friend . But withall , let your Consolations be measur'd by the proper grounds thereof . It is a most improper , irrational , unchristian way of being comforted in such a case , only to let time wear away our sorrows . It is but a negative , an heathenish , yea a worse than heathenish method of receiving Comfort . For I have observed it to be animadverted on , as an intolerable absurdity , by some among the Heathens , that time should work that cure of Grief and Sorrow , which Reason and Prudence work not . And thus 't is plain , we shall be relieved , not by holy thoughts , but by not thinking . So it may , in time , be forgotten , that ever such a Man as Mr. Mead , was Minister in Stepney ! And what is this to Christian Consolation ? But we need not wander from the Text for a positive , and a solid ground of Comfort . Remember it was his business to save himself , and those that heard him . As you have no doubt of his . Salvation , which I believe none of you have , make sure of your own . Put on , with the breast-plate of Faith , and Love , that helmet , the hope of Salvation . You are of the day , watch , and be sober , as those that are not appointed to wrath , but to obtain Salvation by Jesus Christ. And then consider ( as I doubt not many a Soul will bless God for him for ever ) how glorious a sight it will be , to see him , one day , appear in the Head of a numerous company , of saved ones ; and say , ( as a subordinate Parent in the Apostle's sense , 1 Cor. 4. 15. ) Lord , here am I , and the children thou hast given me . In conclusion For you of his dear , and beloved Flock , this may be directive to you as well as consolatory ; would you have a Pastor after God's Heart ? put your selves under the conduct , as much as in you is , of such a Pastor , as you apprehend will be intent , in all his Ministrations , upon this double end , to save himself , and them that hear him . And labour to be perfect , be of one mind , and live in Peace , so the God of Love and Peace shall be with you . And remember him as one that hath had the Rule over you , and hath spoken to you the word of the Lord , and follow the Faith of such , considering the end of their Conversation ; and that Jesus Christ is the same , yesterday , and to day , for ever . As you change Pastors you will not need to change Christs , so as to have one yesterday , another to day , and a third to morrow . Pastors under the Gospel , as well as Priests under the Law were many , because of death . But our B. Lord , because he continueth ever , hath an unchangeable Priesthood , Heb. 7. 24. Therefore do you never think of another Christ , as their doubt was , Matt. 11. 3. but cleave to this your great Lord with purpose of Heart , till he give you at last , an abundant entrance into his everlasting Kingdom . Let his mournfull Relatives , and all of you to whom he was dear , consider , what our Lord offer'd as matter of Consolation , in the most trying case , of this kind , that ever could occur to poor mortals ; i. e. when he himself was to be taken away , from his sorrowing Family , and Followers . It is but a little while , q. d. my words have a plain meaning . A little while , and you shall not see me , and again , a little while , and you shall see me : and because I go to my Father — Ye now have sorrow , but your sorrow shall be turned into joy , and your joy no man taketh from you . Now the God of Peace , that brought again from the dead , our Lord Jesus , that great Shepherd of the Sheep , through the Bloud of the everlasting Covenant , make you perfect in every good work , to do his will : working in you that which is well-pleasing , in his sight , through Jesus Christ ; To whom be Glory , for ever , and ever . Amen . FINIS . Books written by the Reverend Mr. J. Howe , and printed for T. Parkhurst , at the Bible and three Crowns near Mercers-Chappel . OF Thoughtfulness for the Morrow . With an Appendix concerning the immoderate Desire of Foreknowing Things to come . Of Charity , in reference to other Mens Sins . A Sermon at the Funeral of Mr. Richard Adams , M. A. sometime Fellow of Brasen-Nose Colledge in Oxford . The Redeemer's Tears wept over lost Souls : In a Treatise on Luke 19. 41 , 42. With an Appendix , wherein somewhat is occasionally discoursed , concerning the Sin against the Holy Ghost , and how God is said to will the Salvation of them that perish . A Sermon directing what we are to do after a strict enquiry , Whether or no we truly love God. A Funeral Sermon for Mrs Esther Sampson , the late Wife of Henry Sampson , Doctor of Physick . The Carnality of Religious Contention . In two Sermons , preach'd at the Merchants Lecture in Broadstrees . A Sermon for Reformation of Manners . A Sermon preach't on the Day of Thanksgiving , Decemb. 2. 1697. to which is prefix'd Dr. Bates's Congratulatory Speech to the KING . A Calm and Sober Enquiry , concerning the Possibility of a Trinity in the Godhead . A Letter to a Friend , concerning a Postscript to the Defence of Dr. Sherlock's Notion of the Trinity in Unity , relating to the Calm and Sober Enquiry upon the same Subject . A View of that part of the late Considerations to H. H. about the Trinity : which concerns the Sober Enquiry on that Subject . The Redeemer's Dominion over the Invisible World. A Funeral Sermon for Mrs. Hammond . Notes, typically marginal, from the original text Notes for div A44677-e1490 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In a better than the Poets sense , scire tuu●● nihil est . 1 Cor. 2. 2. Eph. 3. 4. Acts 3. 22. from Deut. 18. Heb. 4. & 5. 2 Cor. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 6. 1 Thess. 5. 7 , 8 , 9. 2 Cor. 13. 11. Joh. 16. 
A39658	----	The balm of the covenant applied to the bleeding wounds of afflicted saints First composed for the relief of a pious and worthy family, mourning over the deaths of their hopeful children; and now made publick for the support of all Christians, sorrowing on the same or any other account. To which is added, A sermon preached for the funeral of that excellent and religious gentleman John Upton of Lupton esq; by John Flavell, preacher of the gospel at Dartmouth in Devon. Flavel, John, 1630?-1691. 1688 Approx. 174 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A39658 Wing F1157 ESTC R222662 99833809 99833809 38287 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Upton, John, -- of Lupton -- Early works to 1800. Covenant theology -- Biblical teaching -- Early works to 1800. Funeral sermons -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE Balm of the Covenant Applied to the BLEEDING WOUNDS OF Afflicted Saints . First Composed for the Relief of a Pious and Worthy Family , Mourning over the Deaths of their Hopeful CHILDREN ; and now made Publick for the Support of all Christians , Sorrowing on the same or any other Account . To which is added , A Sermon Preached for the Funeral OF THAT Excellent and Religious Gentleman Iohn Vpton of Lupton Esq By IOHN FLAVELL , Preacher of the Gospel at Dartmouth in Devon. London : Printed for I. Harris , at the Harrow against the Church in the Poultrey . 1688. To the Vertuous And much Honoured MADAM VRSVLA VPTON OF Lupton in Devon. MADAM , IF I find it an hard Task to write on such a doleful Subject , it cannot be imagined but your part must be abundantly harder , who feel over and over what is here written . Could I tell how to administer Counsels and Comforts to you , without exasperating your Sorrows , I would certainly take that way ; but seeing the one ( in this case ) cannot be done without the other , 't is our Duty to submit to the method Providence hath prescribed to us . The design of the ensuing Discourse , is to evince the truth of what seems a very great Paradox to most men , namely , that the Afflictions of the Saints can do them no hurt , and that the Wisdom of Men and Angels cannot lay one circumstance of their condition ( how uneasie soever it seems to be ) better , or more to their advantage than God hath laid it . I attempt not by a flourish of Rhetorick to perswade you against the Demonstrations you can fetch from Sense and Feeling to the contrary , but to overthrow the false Reasonings of Flesh and Sense , by the allowed Rules of Scripture and sure Principles of Religion . And methinks you , and every Christian , should gladly entertain that comfortable conclusion , when you shall find the foundation of it as strong , as the influences thereof are sweet and comfortable . Certainly , Madam , the intent of the Redeemer's undertaking was not to purchase for his People Riches , Ease , and Pleasures on Earth ; but to mortifie their Lusts , heal their Natures , and spiritualize their Affections , and thereby to fit them for the eternal fruition of God. Upon this supposition the truth of this conclusion ( how strange soever it seems ) is firmly built . It was not without divine direction , that the subject of the ensuing Discourse was as pertinently , as seasonably , recommended to me by your dear Husband , in the day of your sorrows for your only Son. He took , I hope , his Portion of Comfort out of it before he died , and it is now left as a Spring of Comfort to you , who then mourned with him , and now for him . Heavy Pressures call for strong Support , and fainting Seasons for rich Cordials . Your Burden is indeed heavy , yet I must say 't is much our own fault they are so heavy as we feel them to be : for according to the measure of our delight in , and expectation from the Creature , is our sorrow & disappointment when we part from it . The highest Tydes are always followed with the lowest Ebbs. We find Temperance and Patience knit together in the same Precept , and Intemperance and Impatience as inseparably connected in our own Experience . It may be we did not suspect our selves of any sinful excess in the time of their enjoyment , but it now appears the Creature was gotten deeper into our hearts than we imagined by the pain we feel at parting : Did we not lean too hard upon it , there would not be such shakings as we feel when it is slipt from us . But , Madam , 't is high time to recal your thoughts and bound your sorrows , which the following Considerations would greatly assist you in . 1. What is the very ground and reason of our excessive sorrows for the ●oss of earthly Comforts ? ●s it not this , that they are perishing and transitory ? that is , that you find them to be as God made them . And can you expect that God should alter the Laws of Nature to please and humour us ? It is as natural to our Relations to die , as it is to Flowers to wither , or the Moon to wane . 2. That there is no such necessary connection betwixt these things , and our comfort , that whenever God removes the one , he must needs remove the other with it . Christ and Comfort are indeed so united , but nothing beside him is or can be so . I hope you will shortly experience the truth of this Conclusion , by the Comforts God will give you in the absence of those Comforts you have lost . Can you not now have as free access to God as before ? Yea , do not these very Afflictions send you oftener into his presence ? And if God meet you in those duties ( as in days of distress he uses to meet his People ) then it will be evident to you that your Joy and Comfort lives , though your Husband and Children be laid in their Graves . 3. That the removin● of your earthly Comforts hinders not but that yo● may still pursue the grea● end and business of you● life , and carry on all you● designs for Heaven as successfully as ever . Indeed , Madam , had we been sent into this World to raise Estates , contract Relations , and then sit down in the midst of them , as our Portion , then our design had been utterly dasht and disappointed ; but you know this is not your main end , or great business upon Earth , but to honour God by an holy fruitful life here , and make ●eady for the full enjoyment of him hereafter . And what hinders , but you ●ay as prosperously ma●age and carry on this ●our design as ever ? You ●o not think the Travel●er is disabled for his Jour●ey , because he hath few●r clogs and hindrances ●●an before . I think few Christians find much fur●●erance Heavenward by ●●eir multiplicity of En●agements or Enjoyments 〈◊〉 this World. Your ●●res and fears about these ●●ings , will now lie in a ●arrower compass than they did before , and there by you may have yo● thoughts more about yo● to attend the great co●●cerns of Gods glory an● your own salvation . 4. But above all , yo● will certainly find yo● relief and consolation 〈◊〉 lie in the everlasting C●●venant of God. Then● it was that David fetc● his support under a mu●● heavier Burden adn sma●●ter Rod than yours : f●● your Relations were su●● as gave you comfort their lives , and left y●● many grounds of hope their deaths ; but his we● taken away in their sins . But though the grounds of his sorrow ( blessed be God ) are not yours , yet I hope the grounds of his comfort in the Text are fully yours . I confess I have prepared these things in too much hast , and distraction of thoughts , which in this juncture was unavoidable ; nor have I bestowed much of Art or Language upon them : and if I had , they would have been never the more effectual to your relief for that . But such as they are , I humbly present them to you , with my hearty Prayers , That God would make them a Soveraign Balm , by the blessing of his Spirit on them to your wounded Spirit , and to all other godly Families groaning under the like Stroaks of God with you , and remain , MADAM , Tour most faithful Sympathizing Friend and Servant , Jo. Flavell . THE Balm of the Covenant Applied to the BLEEDING WOUNDS OF Afflicted Saints . TEXT . 2 Sam. 23. v. 5. Although my house be not so with God , yet hath he made with me an everlasting Covenant ; ordered in all things , and sure : for this is all my salvation , and all my desire , although he make it not to grow . THese are part of David's last words . The last words of dying Saints , but especially of dying Prophets , are ponderous , memorable , and extraordinarily remarkable ; and such are these acknowledged to be , by all Expositors : 't is a golden Sentence , a divine Oracle , fit to be the last words of every dying Saint , as well as of David . They are called his last words , not simply , and absolutely , as though he breathed them forth with his last breath ; ( for he spake many things afterwards ) but either they are the last he spake as a Prophet , by divine inspiration , or because he had them often in his mouth , to his last and dying day . They were his Epicedium , his sweet Swan like Song , in which his Soul found singular Refreshment , and strong Support , amidst the manifold A●●●ictions of his Life , and against the Fears of his approaching Death . The whole Chapter is designed for a Coronis or honourable Close of the Life of David , and gives us an account both of the worthy Expressions that dropt from him , and of the renowned Worthies that were employed by him : but all the heroick Atchievements recorded to the honour of their Memories , in the following part of the Chapter , are trivial and inglorious things , compared with this one divine Sentence recorded in my Text ; in which we have two things to consider , viz. 1. The Preface , which is exceeding solemn . 2. The Speech it self , which is exceeding weighty . 1. In the Preface , we have both the instrumental and principal efficient Cause of this divine Sentence , distinctly set down , ver . 1. and the Efficient , or Author of it , v. 2. The Instrument or Organ of its conveyance to us , was David ; described by his Descent or Lineage , the Son of Iesse ; by his eminent Station , the man that was raised up on high , even to the top and culminating point of Civil and Spiritual Dignity and Honour , both as a King , and as a Prophet ; by his Divine Unction , The anointed of the God of Iacob ; and lastly , by the flowing sweetness of his Spirit , and stile in the divine Psalms that were penned by him , whence he here gets the Title of The sweet Psalmist of Israel , the pleasant one in the Psalms of Israel , as some read it . The principal efficient Cause of this excellent passage , is here likewise noted , and all to commend it the more to our special observation and acceptance : The spirit of God spake by me , and his word was in my tongue . This stamps my Text expresly with divine Authority . The Spirit of God spake by David ; he was not the Author , but only the Scribe of it . Thus the ensuing Discourse is prefaced . Let us next see , 2. The Matter or Speech it self , wherein we shall find the Maxims , and general Rules of Government prescribed , and the Felicity of such a Government elegantly described . He that ruleth over men must be just , ruling in the fear of God. Princes being in Gods place , must exalt the Righteousness of God , in the government of men ; and when they do so , they shall be as the Light of the Morning when the Sun riseth , even a morning without Clouds , &c. What Halycon days shall that happy People see , whose Lot is cast into such times and places ! All this is typically spoken of David , and those pious Princes who succeeded him ; but mystically and eminently points at Christ , who was to rise out of David's Seed , Rom. 1.3 . and to sit upon his Throne , Acts 2.30 . So that in this he was raised on high , to an Eminency of Glory and Dignity indeed ; He was so in his ordinary natural Seed ; a Royal Race , deriving it self from him , and sitting upon his Throne in a Lineal Succession , till the Babylonish Captivity , which was about four hundred and thirty years . And after that , the Iews had Governours of his Line , at least rightful Heirs to that Crown , till the promised Messiah came . But that which was the top of David's Honour , the most sparkling Jewel in his Crown , was this , that the Lord Iesus was to descend from him , according to the Flesh , in whom all the glorious Characters , before given , should not only be exactly answered , but abudantly exceeded . And thus you find the natural Line of the Messiah is drawn down by Matthew , from David to the Virgin Mary , Matth. 1. and his Legal Line by Luke , from David to Ioseph , his supposed Father , Luke 3.23 . Now though the illustrious Marks and Characters of such a righteous , serene , and happy Government , did not fully agree to his day , nor would do so in the Reigns of his ordinary natural Successors , his day was not without many Clouds both of Sin and Trouble ; yet such a blessed day he foresaw and rejoyced in , when Christ , the extraordinary Seed of David , should arise and set up his Kingdom in the World , and with the expectation hereof , he greatly chears and encourages himself : Although my house be not so with God , yet hath be made with me an everlasting Covenant , &c. In which words four things are eminendy remarkable . 1. Here is a sad Concession of Domestick Evils . 2. A singular Relief from Gods Covenant with him . 3. The glorious Properties of this Covenant display'd . 4. The high esteem and dear regard his house had unto it . 1. Here is David's sad and mournful Concession of the Evils of his House , both Moral , and Penal . Although my house be not so with God , ( i. e. ) neither so holy , nor so happy , as this description of a righteous and flourishing Government imports ; alas , it answers not to it : for though he was eminent for Godliness himself , and had solemnly dedicated his House to God , as soon as it was built , yea , though he piously resolved to walk in the midst of it with a perfect heart , and not to suffer an immoral person within his Walls ; yet great miscarriages were found even in David's House , and Person , which God chastized him for , by a thick succession of sharp and sore Afflictions . Tamar was defiled by her Brother Amnon , 2 Sam. 13.23 . Amnon was barbarously murthered thereupon , by the advice of Absalom , 2 Sam. 13.28 . Absalom unnaturally rebels against his Father David , and drives him out of the Royal City , and perishes in that Rebellion , 2 Sam. 15.1 . Then Adonijah , another Darling-Son , grasps at the Crown setled by David upon Salomon , and perishes for that his Usurpation , 1 King. 2.25 . O what an heap of Mischiefs and Calamities did this good man live to see within his own Walls ! besides the many forreign Troubles that came from other hands . How many flourishing Branches did God ●op off from him , and that in their sins too ? so that his day was a day of Clouds , even from the morning unto the evening of it ; Psal. 132.1 . Lord , remember David , and all his afflictions . Well might he say , His house was not so with God. But what then , doth he faint and despond under these manifold Calamities ? Doth he refuse to be comforted , because his Children are gone , and all things involved in trouble ? No , but you find , 2. He relieves himself by the Covenant God had made with him : Yet hath he made with me a Covenant . He looks to Christ , there is more in the Covenant than this my House before God , as the Chaldee turns it . This little word yet , wraps up a great and soveraign Cordial in it . Though Amnon , Absalom , and Adonijah be gone , and gone with many smarting aggravations too ; yet hath he made with me a Covenant , yet I have this Sheet-Anchor left to secure me . Gods Covenant with me , in relation to Christ , this under-props and shores up my heart . This Covenant was , without controversie , a Gospel-Covenant . It was David's Gospel : for all his salvation and all his desire were in it ; which could never be , except Christ had been in it , who is the salvation of all the ends of the Earth , and the desire of all Nations . 'T is true , it was a more obscure and imperfect Edition of the Covenant of Faith , yet clearer than those that were made before it ; it came not up to the fulness and clearness of the discoveries made by Ieremy and Ezekiel : but yet in this Covenant with David , God revealed more of Christ , than had been ever revealed before ; for the Light of Christ , like that of the Morning , increased still more and more , till it came to a perfect day . It is worthy our observation , how God made a gradual discovery of Christ , from Adam , down along to New Testament-times . It was reveal'd to Adam , that he should be the Seed of the Woman , but not of what Nation , till Abraham's time ; nor of what Tribe , till Iacob ; nor of what Sex and Family , till David ; nor that he should be born of a Virgin , till Isaiah ; nor in what Town , till Micah . The first Revelation of this Covenant with David , was by Nathan the Prophet ; afterwards enlarged and confirmed , Psal. 89. By it he knew much of Christ , and wrote much of him . He spake of his Person , Psal. 45.6.11 . Psal. 8.4 , 5 , 6. of his Offices , both Prophetical , Psal. 40.8 , 9 , 10. Priestly , Psal. 110.4 . and Kingly , Psal. 2.6 . of his Incarnation , Psal. 8.5 . of his Death on the Cross , Psal. 22.16 , 17. of his Burial , Psal. 16.8 , 9 , 10. Resurrection , Psal. 2.7 . and triumphant Ascension , Psal. 68.18 . there was sum of the Gospel discovered , though in dark and typical terms and forms of Expression ; but if out of this Covenant , as obscure as its Revelation was , David fetcht such strong Support and Consolation , amidst such an heap of Troubles , then the Argument is good , à fortiori : What Support and Comfort may not we draw thence , who live under the most full and perfect display of it , in all its Riches and Glory ? Enough hath been said to prove it a Gospel-Covenant ; but if any doubt should remain of that , it will be fully removed , by considering , 3. The eximious Properties and Characters of the Covenant , as we find them placed in the Text ; and they are three , viz. ( 1. ) Everlasting . ( 2. ) Ordered in all things , and ( 3. ) Sure. ( 1. ) It is an Everlasting Covenant , or a perpetual Covenant , a Covenant of Eternity ; not in the most ●trict , proper , and absolute sence : for that is the incommunicable property of God himself , who neither hath beginning , nor end ; but the meaning is , that the Benefits and Mercies of the Covenant are durable and endless to the People of God : for Christ being the principal Matter and Substance of the Covenant , there must be in it everlasting Righteousness , as it is called , Dan. 9.24 . everlasting Kindness , Isai. 54.8 . everlasting Forgiveness , Ier. 31.34 . and in consequence to all these , everlasting Consolation , Isai. 51.11 . In all which , the riches and bounty of Free Grace shine forth in their greatest glory and splendor . ( 2. ) It is a Covenant order'd in all things , or orderly prepared , disposed , and set , as the word imports . Every thing being here disposed and placed in the most comely order , both persons and things here keep their proper place : God the Father keeps the place of the most wise Contriver and bountiful Donor of the invaluable Mercies of the Covenant ; and Christ keeps the proper place both of the Purchaser and Surety of the Covenant , and all the Mercies in it ; and Believers keep their place , as the unworthy Receivers of all the gratuitous Mercies and rich Benefits thereof , and the most obliged Creatures in all the World to Free Grace , saying , Although my house , yea , although my heart and my life be not so with God , yet hath he made with me an everlasting Covenant . And as Persons , so Things , all things in this Covenant stand in the most exquisite order , and exact correspondence to each other . O 't is a ravishing sight to behold the habitude and respect of the Mercies in the Covenant , to the sins and wants of all that are in it ! Here are found full and suitable supplies to the wants of all Gods People . Here you may see Pardon in the Covenant , for guilt in the Soul ; Ioy in the Covenant , for sorrow in the Heart ; Strength in the Covenant , for all defects and weaknesses in the Creature ; Stability in the Covenant , for mutability in the Creature . Never did the Wisdom of God shine forth more in any contrivance in the World , ( except that of Christ , the Surety and principal Matter of the Covenant ) than it doth in the orderly dispose of all things in their beautiful order , and comely proportions in this Covenant of Grace . ( 3. ) It is a sure Covenant , or a Covenant safely laid up and kept , as the word imports ; and upon this account the Mercies of it are called , The sure mercies of David , Isai. 55.3 . And so , Psal. 89.28 . speaking of this very Covenant , God saith , My Covenant shall stand fast with him , there shall be no vacillancy , no shaking in this Covenant : and ver . 34. My Covenant will I not break , nor alter the thing that is gone out of my lips . Every thing is as its foundation is . Now , Gods Covenant being founded in his unchangeable counsel and purpose , wherein there can be no lubricity , and Christ being the Surety of it , it must needs b● as the Text calls it , a sure Cov●●nant , wherein the faithfulness o● God is as illustriously display'd , ● his Bounty and Wisdom are in th● two former properties of it . An● such a Covenant as this so eve●●lasting , aptly disposed , and sure must needs deserve that preciou● Respect and high Esteem from e●very believing soul , which Davi● here doth pay it in . 4. The singular and high valua●tion he had of it , when he saith This is all my salvation , and all my desire , or as some translate , all my delight , or pleasure ; ( i. e. ) here I find all repaired with an infinite overplus , that I have lost in the Creature : Here is life in death fulness in wants , security in dan●gers , peace in troubles . It is al● my salvation , for it leaves nothing in hazard that is essential to my happiness ; and all my desire , for i● repairs whatever I have lost , or can lose : it is so full and compleat a Covenant , that it leaves nothing to be desired out of it . O it is a full Fountain ! Here I repose my weary soul with full satisfaction , and feed my hungry desires with sweetest delights ; so that my very soul is at rest and ease , in the bosome of this blessed Covenant . Thus you have the parts and sence of the Text. The Notes from it are three . Observation I. That Gods Covenant People may be exercised with many sharp Afflictions in their Persons and Families . Even David's House was the House of Mourning . Although my house be not so with God , though he make it not to grow . All sorts of outward Afflictions are incident to all sorts of men . All things ( saith Solomon ) come alike to all : there is one event to the righteous , and to the wicked ; to the clean , and unclean ; to him that sacrificeth , and to him that sacrificeth not . The Providences seem one and the same , though the subjects on whom the● fall be vastly different . Estate and Children , Health , and Libe●ty , will still be like themselv●● vanishing Comforts , whoever the Owners of them . No ma●● spiritual Estate can be known b● the view of his temporal Estat●● A godly Family cannot be a mis●rable , but it may be a mournful F●mily . Religion secures us fro● the Wrath , but it doth not secur● us from the Rod of God. Th● Lord hath chosen another way o● expressing his love to his peopl● than by temporal and externa● things : therefore all things come alike to all . The Covenant exclude● the Curse , but includes the Cros●● If his children forsake my Law , &c then will I visit their iniquity with the rod , and their sin with stripes nevertheless my loving kindness will not utterly take away . Nor indeed would it be the priviledge of Gods Covenanted People , to be exempt from the Rod ; a mark of Bastardy can be no mans felicity : Heb. 12.8 . to go without the chastising discipline of the Rod , were to go without ●he needful instructions and blessed fruits that accompany and result from the Rod , Psal. 94.12 . Let us not therefore say , as those ●rreligious persons did in Mal. 3.14 . It is in vain to serve God , and what profit is it that we have kept his ordinances , and walked mournfully before him ? Surely none serve him in vain , but those that serve him vainly . Godliness cannot secure you from Affliction , but it can and will secure you from Hell , and sanctifie your Afflictions to help you to Heaven . But I stay not here . Observation II. A declining Family is a sore stroke from the hand of God , and so to be acknowledged , wherever it falls . It was a growing sorrow to David , that his House did not grow ; and he eyed the hand of God in it : He made it not to gro● as he speaks in the Text. He fe● as many Deaths as he had de● Children . It is God that buil● and destroys Families ; he enla●●geth , and straighteneth them ●●gain . A Family may decline tw● ways , viz. either , 1. By the Death : or , 2. By the Degeneracy of i● Off-spring . 1. By their Death , when Go● lops off the hopeful springin● Branches thereof ; especially th● last and only Prop of it , in whom not only all the care and love , bu● all the hope and expectation of th● Parents is contracted and boun● up . For , Omnis in Aseanio stat chari cur● parentis . The hearts of tender Parents are usually bound up in the life of an onely Son. As a mans Wife is but himself divided , so his Children ●re but himself multiplied ; and ●hen all love and delight , hope ●nd expectation , is reduced to one , ●●e affection is strong , and that ●akes the affliction so too . If it ●ere not an unparallel'd grief a●ong all earthly griefs and sor●ows , the Spirit of God would ne●er have chosen and singled it out ●om among all other sorrows , to ●lustrate sorrow for sin by it , yea , ●orrows for that special sin of ●iercing Christ , as he doth . They ●all look upon him whom they have ●ierced , and shall mourn for him , as ●●e that mourneth for an onely son . How naked are those Walls , and ●ow unfurnished is that House , ●here the Children ( its best Or●aments ) are taken down and re●oved by Death ! It is natural to ●ll men , to desire the continuance ●f their Names and Families in ●he Earth ; and therefore when God cuts off their expectations in ●hat kind , they look upon them●elves as dry Trees , or as the wi●hering Stalks in the Fields , when ●he Flowers are fallen off and blown ●way from them . 2. Or which is yet much wo●● a Family may decline by the 〈◊〉 generacy of its Off-spring . Wh● the Piety , Probity , and Vert●● of Ancestors descend not wi●● their Lands to their Posterit● here the true Line of Honou● cut off , and the glory of a Fam●●ly dies , though its Children liv●● the Family is ruin'd , though the● be a numerous Off-spring . Su●●ly it were better mourn for 〈◊〉 dead Children , than for one su●● living Child . How many such wretched F●●milies can England shew this da● how hath Atheism and Debauc●●ry ruin'd and subverted ma●● great and once famous Familie● O it were better the Arms of tho●● Families had been reversed , a●● their Lands alienated , yea , bett●● had it been a Succession had fa●●●ed , and that their Names had bee● blotted out , than that Satan shoul● rule by Prophaness in the plac● where God was once so serious●● and sweetly worshipped . Whensoever therefore God shall ●ther of these ways subvert a Fa●ily , it becomes them that are ●oncerned in the Stroke , not only 〈◊〉 own and acknowledge the ●and of God in it , but to search ●●eir Hearts and Houses to find ●ut the sins which have so provo●ed him : yet not so as to fall ●●to an unbecoming despondency ●f Spirit , but withal to relieve ●●emselves , as David here doth ●●om the Covenant of God ; Yet ●ath he made with me an everlasting ●ovenant . Which brings us to the ●hird and principal point I shall insist on . Observation III. That the everlasting , well order'd , ●nd sure Covenant of Grace , affords ●verlasting , well order'd , and sure Relief to all that are within the bond ●f it , how many or how great soever ●heir personal or domestick tryals and ●ffictions are . This point will be cleared t● your Understandings , and pre●●pared for your use , by clearin● and opening three Proposition● which orderly take up the sum an● substance of it , viz. Proposition I. That the minds of men , yea , th● best men , are weak and feeble thing under the heavy pressures of affliction and will reel and sink under them except they be strongly relieved an● under-propp'd . A bowing Wall doth not more need a strong Shore or Butteress than the mind of man needs ● strong Support and Stay from Heaven , when the weight of Affliction makes it incline and lea● all one way . Unless thy Law ha● been my delights : I should then hav● perished in my affliction . Q. d. Wha● shift other men make to stand the shock of their afflictions , I know not ; but this I know , that if God had not seasonably sent me the relief of a promise , I had certainly gone away in a faint fit of Despondency . O how seasonably did God administer the Cordials of his Word to my drooping sinking Soul ! This weakness in the mind , to support the burdens of Affliction , proceeds from a double cause , viz. 1. From the sinking weight of the Affliction . 2. From the irregular and inordinate workings of the thoughts under it . 1. From the sinking weight that is in Affliction , especially in some sorts of Afflictions : they are heavy pressures , ponderous burdens in themselves . So Iob speaks , O that my grief were throughly weighed , and my calamity laid in the balances together : for now it would be heavier than the sand of the sea , therefore my words are swallowed up . Q. d. If all the Sand that lies upon all the shores in the World , were shovelled up into one heap , and cast into one scale , and my sorrow● into the other , my grief would weigh it all up . How heavy are the hearts of the afflicted ! what insupportable sorrows do they feel ▪ and groan under , especially when God smites them in the dearest and nearest concerns they have in the World ! 2. But especially the reelings and staggerings of the mind , are occasioned by the inordinate and irregular workings of its own thoughts . Were it but possible to keep the mind in a serene , sedate , and ordinate frame , our burdens would be comparatively light to what we now feel them to be ▪ but the falling of the thoughts into confusions and great distractions spoils all . Upon this account i● is , that Afflictions are compare● to a stupifying Dose , which cas● the Soul into amazement . Th●● hast shewed thy people hard thing● thou hast made us to drink the wi● of astonishment . Afflictions are called the Wine of Astonishment , from their effects upon the mind : for under a great and sudden stroke of God , it is like a Watch wound up above its due height , so that for a time it stands still , neither Grace nor Reason move at all : and when it begins to move again , O how confused and irregular are its motions ! It is full of murmurs , disputes , and quarrels : these aggravate both our sin and misery . 'T is our own thoughts which take the Arrow God shot at us , ( which did but stick before in our Clothes , and was never intended to hurt us , but only to warn us ) and thrust it into our very hearts . For T1houghts , as well as Ponyards , can pierce and wound the hearts of men . Luke 2.35 . A sword shall pierce through thine own soul ; ( i. e. ) thy thoughts shall pierce thee . They can shake the whole fabrick of the Body , and loose the best compacted and strongly joynted parts of the Body . Dan. 5.6 . His thoughts troubled him , and the joynts of his loyns were loosed . And thus a mans own mind becomes a Rack of Torment to him ; a misery which no Creatures , except men and Devils , are subjected to . O how many Bodies have been destroy'd by the Passions of the Soul ! they cut through it , as keen Knife through a narrow Sheath . Worldly sorrow works death , 2 Cor. 7.10 . Proposition II. The merciful God , in condescension to the weakness of his people , hath provided the best supports and reliefs for their feeble and afflicted Spirits . In the multitude of the thoughts I had within me , thy comforts delight my Soul. Carnal men seek their relief , under trouble , from carnal things ; when one Creature forsakes them , they retreat to another which is yet left them , till they are beaten out of all , and then their hearts fail , having no acquaintance with God , or special interest in him : for the Creatures will quickly spend all that allowance of comfort they have to spend upon us . Some try what relief the Rules of Philosophy can yield them , supposing a neat sentence of Seneca may be as good a remedy as a Text of David or Paul ; but alas , it will not do : submission from fatal necessity , will never ease the afflicted mind , as Christian resignation will do . It is not the eradicating , but regulating of the affections , that composes a burthened and distracted Soul. One word of God will signifie more to our peace , than all the famed and admired Precepts of men . To neglect God , and seek relief from the Creature , is to forsake the Fountain of living Waters , and go to the broken Cisterns , which can hold no water . The best Creature is but a Cistern , not a Fountain ; and our dependance on it makes it a broken Cistern , strikes a hole through the bottom of it , so that it can hold no water . I , even I ( saith God ) am he that comforteth thee . The same hand that wounds you , must heal you ▪ or you can never be healed . Ou● compassionate Saviour , to asswage our sorrows , hath promised he wi●● not leave us comfortless . Our God will not contend for ever , lest the Spirit fail before him , Isai. 57.16 . He knew how ineffectual all other comforts and Comforters would be , even Physicians of no value ▪ and therefore hath graciously prepared comforts for his distressed ones , that will reach their end . Proposition III. God hath gathered all the material● and principals of our relief into the Covenant of Grace , and expects that 〈◊〉 betake our selves unto it , in times o● distress , as to our sure , sufficient , and only Remedy . As all the Rivers run into the Sea , and there is the Congregation of all the Waters ; so all the Promises and Comforts of the Gospel , are gathered into the Covenant of Grace , and there is the Congregation of all the sweet streams of Refreshment that are dispersed throughout the Scriptures . The Covenant is the Store-house of Promises , the Shop of Cordials and rare Elixirs , to revive us in all our Faintings ; though alas most men know no more what are their Virtues , or where to find them , than an illiterate Rustick , put into an Apothecary's Shop . What was the Cordial God prepared to revive the hearts of his poor Captives groaning under hard and grievous Bondage both in Egypt and in Babylon ? Was it not his Covenant with Abraham ? And why did he give it the solemn confirmation by an Oath , but that it might yield to him , and all his believing Seed , strong consolation , the very spirit of joy amidst all their sorrows ? And what was the relief God gave to the believing Eunuchs that kept his Sabbaths , took hold of his Covenant , and chose the things in which he delighted . To them ( saith he ) will I give in my house , and within my walls , a place , and a nam● better than that of sons or of Daughters . Though they were deprived of those comforts other men have in their Posterity , yet he would not have them look upon themselves as dry Trees ; a Covenant-interest would answer all , and recompence abundantly the want of Children , or any other earthly comfort . Certainly therefore , David was at the right door of relief and comfort , when he repairs to the Covenant , as here in the Text , Yet hath he made with me an everlasting Covenant . There , or nowhere , the Relief of Gods Afflicted is to be found . Now , to make any thing become a compleat any perfect relief to an afflicted Spirit , these three Properties must concur and meet in it , else it can never effectually relieve any man. I. It must be able to remove all the causes and grounds of troubles . II. It must be able to do so at all times . III. It must be capable of a good personal security to us . For if it only divert our troubles , ( as Creature-comforts use to do ) and do not remove the ground and cause of our trouble , 't is but an Anodine , not a Cure or Remedy . And if it can remove the very ground and cause of our trouble for a time , but not for ever , then 't is but a temporary relief ; our troubles may return again , and we left in as bad case as we were before . And if it be in it self able to remove all the causes and grounds of our trouble , and that at all times , but not capable of a personal security to us , or our well-established interest in it , all signifies nothing to our relief . But open your eyes and behold , O ye afflicted Saints , all these Properties of a compleat relief meeting together in the Covenant , as it is display'd in the Text. Here is a Covenant able to remove all the grounds and causes of your trouble ; for it is ORDER'D i● all things , or aptly disposed by the wisdom and contrivance of God , to answer every cause and ground of trouble and sorrow in our hearts . It is able to do this at all times ; as well in our day , as in David's or Abraham's day : for it is an Everlasting Covenant ; its vertue and efficacy is not decay'd by time . And lastly , it is capable of a good personal security or assurance to all Gods afflicted people ; for it is a Sure Covenant . The concurrence of these three Properties in the Covenant , makes it a complea● Relief , a perfect Remedy , to which nothing is wanting in the kind and nature of a Remedy . These three glorious Properties of the Covenant are my proper Province to open and confirm , for your support and comfort in this Day of Trouble . I. That the Covenant of Grace is able to remove all the causes and grounds of a Believers trouble , be they never so great or many . This I doubt not will be convinceingly evidenced and demonstrated by the following Arguments , or undeniable Reasons . Argument I. Whatsoever disarms Afflictions of the only sting whereby they wound us , must needs be a compleat Relief and Remedy to the afflicted Soul. But so doth the Covenant of Grace , it disarms Afflictions of the only sting by which they wound us . Therefore the Covenant of Grace must needs be a compleat Relief and Remedy to the afflicted Soul. The sting of all Afflictions , is the guilt of sin ; when God smites , Conscience usually smites too : and this is it that causes all that pain and anguish in the afflicted . 'T is plainly so in the Example of the Widow of Zarephath , when her son , her only son , and probably her only child died , how did that stroke of God revive guilt in her Conscience , and made the affliction piercing and intolerable ! as appears by her passionate Expostulation with Elijah , who then sojourned in her house : What have I to do with thee , O thou man of God ? art thou come unto me to call my sin to remembrance , and to slay my son ? Q. d. What injury have I done thee ? Didst thou come hither to observe my sins , and pray down this Judgment upon my Child for them ? The death of her son revived her guilt , and so it generally doth , even in the most holy men . When Iob looked upon his wasted body under Afflictions , every wrinkle he saw upon it , seemed to him like a witness rising up to testifie against him . Thou hast filled me with wrinkles which is a witness against me , and my leaness rising up in me , beareth witness to my face . Affliction is like a Hue and Cry after sin in the ears of Conscience , and this is the envenom'd poysonous sting and Affliction : pluck out this , and the afflicted man is presently eased , though the matter of the affliction still abide with him , and lie upon him . He is afflicted still , but not cast down by affliction ; the anguish and burden is gone , though the matter of trouble remain . This is plain both in Scripture , and in Experience . Suitable hereunto is that strange , but sweet Expression , The inhabitant shall not say I am sick , the people that dwell therein shall be forgiven their iniquities . It 's not to be imagined these people had found such a fortunate Island , o● happy Climate , where no Disease could touch or invade their Bodies ; no , sickness will find o● the Bodies of the best men , where ever they live ; wherever sin ha●● been , sickness and death will fo●●low it . Heaven is the only pr●●viledg'd place from these miseries but the meaning is , though the● be sick , they shall not feel th● pains and burdens of sickness they shall not say they are sick : An● why so ? because their iniquitie● are forgiven . Plainly confirmin● what was before asserted , that the anguish of an Affliction is gone as soon as ever the sting of guil● is plucked out . And hence par●doning of the Soul , and healing o● the Body , are put together as co●●jugate mercies : Bless the Lord , O my soul , who forgiveth all thine iniquities and healeth all thy diseases . When the soul is at ease , the pains of the body are next to nothing : sick●ness can cloud all natural joys , but not the joy of a Pardon . Nay , which is yet more ; pluck out but the sting of sin , and there is no horrour in Death , the King of Terrours , and worst of all outward Evils . See how the pardoned Believer triumphs over it : O death , where is thy sting ? O grave , where is thy victory ? the sting of death is sin . They are words of defiance , as men use to deride and scorn a boasting insulting Enemy , when they see him cast upon his back , and his sword broken over his head . Heus ! uhi nunc fastus , altaque verba jacent ? Where are your boasts and menaces now ? O Death , thou hast lost thy sting and terrour together . Thus the pardoned Believer , with an holy gallantry of spirit , derides and contemns his disarmed Enemy Death : so then 't is manifest , that whatever plucks out the poysonous sting of Affliction , must needs be an effectual Remedy and Cure to the afflicted person . But this the Covenant of Grace doth , it reveals and applies Gospel-remission to them that are within the blessed bond of it . This shall be the Covenant that I wi●● make with the house of Israel ; I wi●● forgive their iniquity , and I will remember their sin no more . Behol● here a gracious , full , and irrevo●cable Pardon ! I will forgive , o● be propitiously merciful , as tha● word imports ; pointing plainly t● Christ our Propitiation , our sin● are forgiven us for his Names sake And a Pardon as full as it is free iniquity and sin , smaller and grea●ter , are here forgiven : for Go● in the remission of his peoples sins having respect to the propitiatin● Bloud of Christ , he pardons all as well as some , that Bloud deser●ving and purchasing the most ful● and compleat Pardons for his Peo●ple . 1. Joh. 1.7 . The bloud of Christ cleanseth us from all sin . And this Covenant-pardon is a firm , as it is free and full . So ru● the expressions in the Grant , I wi● remember their sin no more : or in the Apostles words , Heb. 8.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will not remember them again . That is , not so remember as to impute them , o● condemn my pardoned ones for them : for the pardoned persons come no more into condemnation , Ioh. 5.24 . their sins are cast into the depths of the Sea , Mica . 7.19 . Sooner shall the East ▪ and the West , the two opposite points of Heaven , meet , than the pardoned soul and its sins meet again in condemnation , Psal. 103.12 . Now , the case standing thus with all Gods Covenant-people , all their sins being graciously , fully , and irrevocably forgiven them , how convincingly and sweetly doth this conclusion follow , that the Covenant is a compleat Remedy to all afflicted Believers ? As nothing can befal us before Christ and Pardon be ours , which is sufficient to raise us , so nothing can befal us afterwards , which should deject and sink us . This is the first benefit afflicted Believers receive from the Covenant , and this alone is enough to heal all our sorrows . Argument II. As the Covenant of Grace d●● arms all the Afflictions of Bel●●vers of the only sting by whi●● they wound them ; so it al●● the very nature and property 〈◊〉 their Afflictions , and turns the●● from a Curse into a Blessing 〈◊〉 them : and in so doing it becom● more than a Remedy , even a choi●● Benefit and Advantage to them . All Afflictions in their own n●●ture , are a part of the Curse ; the●● are the consequents and punis●●ments of sin ; they work naturall● against our good : but when on● they are taken into the Covenan● their nature and property is alte●●ed . As Waters in their subterr●●nean passages meeting some ver●tuous Mineral in their course , a●● thereby impregnated and endow●ed with a rare healing property 〈◊〉 the Body ; so Afflictions passing through the Covenant , receive from it an healing Vertue to our souls . They are in themselves soure and harsh , as wild Hedge-Fruits ; but being ingrafted into this stock , they yield the pleasant Fruits of Righteousness . If his children break my Statutes , and keep not my Commandments , then will I visit their iniquity with the rod , and their sins with stripes : nevertheless my loving kindness will I not utterly take away , nor suffer my faithfulness to fail . Here you may see all the Rods of Affliction put into the Covenant , as Aaron's Rod was into the Ark. And hence two things necessarily follow . ( 1. ) That such Afflictions can do the Children of God no hurt . They may affright , but cannot hurt them : We may meet them with fear , but shall part from them with joy : An unsanctified Rod never did any man good , and a sanctified Rod never did any man hurt : He may afflict our Bodies with sickness , deny , or cut off our comfort in Children , impoverish our Estates , let loose persecutors ●pon us ; but in all this he really doth us no hurt , as he speaks in I●● 25.6 . no more hurt than a skil● Chirurgeon doth in saving his P●●tients life , by cutting off a mor●●fied gangren'd Member : no mo●● hurt than Frosts and Snow do t● Earth in killing the rank Wee● that exhausted the sap and streng●● of it , and preparing and mello●ing it to produce a fruitful crop ● Corn. By these he recals o● minds from vanity , weans o● fond and ensnaring affections fro● the World , discovers and mortifi●● those lusts , which gentler method and essays could not do : and ● this for our hurt ? I confess Gods thoughts an● ours often differ upon this case● We measure the good and evil o● Providences by their respect t● the ease and pleasure of our flesh● but God sees this is the way to cas● our Spirits into a dead formality and in removing them , he dot● but deprive us of the occasions and instruments of spiritual mischief● and miseries , in which certainly he doth us no hurt . ( 2. ) But that is not all . Af●●ictions once put into the Covenant , must promote the good of ●he Saints : they are beneficial , as well as harmless things . We know ●saith the Apostle ) that all things work together for good to them that ●ove God. This Promise is the Compass which sets the course and directs the motion of all the Af●●ictions of the People of God ; ●nd no Ship at Sea obeys the Rudder so exactly , as the troubles of the Righteous do the direction of this Promise . Possibly we cannot discern this at present , but rather pre●udge the works of God , and say all these things are against us ; but hereafter we shall see , and with ●oy acknowledge them to be the happy instruments of our salvation . How often hath Affliction sent ●he People of God to their knees , with such Language as this ! O my God , how vain and sensual hath this heart of mine been under prosperity ! How did the love of the Creature , like a sluce , cut in the bank of a River , draw away the stream of my affect●ons from thee ! I had gotten soft a Pillow of Creature-comfort under my head , and I easily fel● asleep , and dreamed of nothin● but rest and pleasure , in a stat● of absence from thee ; but now thy Rod hath awakened me and reduced me to a right sen●● of my condition . I was negl●gent or dead-hearted in th● course of my duty , but now ● can pray more fervently , feelingly , and frequently than before . O it was good for me , that I hav● been afflicted . O , saith God , how well was this Rod bestow'd which hath done my poor Chil● so much good ! Now I hav● more of his heart , and more o● his time and company than ever . Now I hear the voice , and see the gracious workings of the Spirit of my Child after me again , as in the days of his first love . The sum of all this you may see in the ingenuous meltings of Ephraim under a sanctified Rod , Ier. 31. 19,20 . and the sounding of the ●owels of mercy over him . ' Ephraim mourns at Gods feet , and God falls upon Ephraim's neck . I have been as a Beast , saith Ephraim : Thou art a dear son , a pleasant child , saith God. My bowels are troubled and pained for sin , saith Ephraim : And my bowels are troubled for thee , and my compassions rolled together , saith God. O blessed fruits of ●anctified Rods ! such precious ef●ects as these richly repay you for ●ll the pain and anguish you feel . And thus , as the wound of a Scor●ion is healed by applying its own Oyl , so the evil of Affliction is cured by the sanctified Fruits that ●t produceth when it is once put ●nto the Covenant . Argument III. The Covenant doth not only alter the nature and property of the Saints Afflictions , but it also orderl● disposes and aptly places them in the frame of Providence , among th● other means and instruments 〈◊〉 our salvation ; so that a Counc● of Angels could never place them or the least circumstance belonging to them , more aptly and a●vantageously than it hath done ▪ The knowledge of this must need quiet and fully relieve the afflicted soul : and who can doubt it that believes it to be a Covenan● ordered in all things , as the Te● speaks ? Here all things , yea , th● most minute-circumstances that be●fal you , are reduced to their proper Class , and place of service ; s● exactly ordered , that all the wi●dom of men and Angels know not how to mend or alter any thing to your advantage . If a small Pin be taken out of the frame of a Watch , and placed any where else , the motion is either presently stopped , or made irregular . And as Gallen observes of the curious Fabrick of an humane Body , that if the greatest Naturalist should study an hundred years to find out a more commodious scituation , or configuration of any part thereof , it could never be done . 'T is so here : No man can come after God , and say , this or that had been better placed or timed , than it is , if this Affliction had been spared , and such an enjoyment stood in the room of it , it had been better . All God's Providences are the results and issues of his infinite Wisdom : for he works all things according to the counsel of his own will , Eph. 1.11 . The Wheels , ( i. e. ) the motions and revolutions of Providence , are full of Eyes ; they are well advised , and judicious motions , Non caeco impetu volvuntur rotae ; they run not at random . The most regular and excellent working , must needs follow the most deep and perfect counsel . Isai. 28 ▪ 29. He is deep in counsel , and excellent in working . Now every Affliction that befals Gods covenanted People , being placed by the most wise and infinite counsel of God , in tha● very order , time , and manner in which they befal them , this very Affliction , and not that , at this very time , and not at another , ( it being always a time of need ▪ 1 Pet. 1.6 . ) and usher'd in by such fore-running occasions and circumstances ; it must follow , that they all take the proper places ▪ and nick exactly the fittest seasons ▪ and if one of them were wanting , something would be defective in the frame of your happiness . As they now stand , they work together for your good , which displaced , they would not do . It 's said , Ier. 18.11 . Behold ● frame evil , and I devise a devi● ▪ It 's spoken of the contrivance and frame of Afflictions , as the proper work of God. The project of i● is laid for his glory , and the eternal good of his People . It turns to their salvation , 1 Phil. 19. But oh how fain would we have this or that Affliction scrued out of the frame of Providence , conceiving it would be far better out than in . O if God had spared my Child , or my Health , it had been better for me than now it is . But this is no other than a presumptuous correcting and controlling of the Wisdom of God ; and so he interprets it , Iob 40.2 . He that reproveth God , let him answer it . God hath put every Affliction upon your Persons , Estates , Relations , just where you find and feel it ; and that whole frame he hath put into the Covenant , in the vertue whereof it works for your salvation : and therefore let all disputings and reasonings , all murmurs and discontents cease , nothing can be better for you , than as God hath laid it ; and this one would think should heal and quiet all . You your selves would mar all , by presuming to mend any thing . Who hath directed the spirit of the Lord , or being his counsellour , hath taught him ? With whom took he counsel , and who instructed him , and taught him the path of judgment ? and taught him knowledge , and shewed him the way of understanding ? Well then , be satisfied 't is best as it is ; and nothing can be so advantageous to you , as God's project and contrivance , which you are so uneasie under , and dissatisfi'd about . Argument IV. As the Covenant sorts and ranks all your troubles into their proper Classes and places of service , so it secures the special gracious presence of God with you , in the deepest plunges of distress that can befal you ; which presence is a full relief to all your troubles , or else nothing in the World is or can be so . The very Heathens thought themselves well secured against all evils and dangers , if they had their petty houshold Gods with them in their Journeys : but the great God of Heaven and Earth hath engaged to be with his People , in all their afflictions and distresses . As a tender Father sits up himself with his sick Child , and will not leave him to the care of a Servant only ; so God thinks it not enough to leave his Children to the tutelage and charge of Angels , but will be with them himself , and that in a special and peculiar way : so run the express words of the Covenant , I will not turn away from them to do them good , but I will put my fear into their hearts ; and they shall not depart from me . Here he undertakes for both parts , himself and them . I will not , and they shall not . Here is the Saints security for the gracious presence of God with them , a presence which dispels all the Clouds of affliction and sorrow , as the Sun scatters the morning Mists . The God of all consolation is with you , O poor dejected Believers , and will not such a presence turn the darkness into light round about you ? There is a threefold presence of God with his Creatures . 1. Essential , which is common and necessary to all . 2. Gracious , which is peculiar to some on Earth . 3. Glorious , which is the felicity of Heaven . The first is not the priviledge here secured ; for it is necessary to all , good and bad : in him we all live , and move , and have our being . The vilest Men on Earth , yea the Beasts of the Field , and the very Devils in Hell are always in this presence of God , but it is their torment , rather than their priviledge . The last is proper to the glorified Saints and Angels . Such a presence imbodied , Saints cannot now bear ; but it is his special gracious presence which is made over and secured to them in the Covenant of Grace : and this presence of God is manifested to them two ways . 1. Internally , by the Spirit . 2. Externally , by Providence . 1. Internally , by the Spirit of Grace dwelling and acting in them , this is a choice priviledge to them in the day of affliction : for hereby they are instructed and taught the meaning of the Rod. Psal. 94.12 . Blessed is the man whom thou chastenest , and teachest him out of thy law . O 't is a blessed thing to be taught so many Lessons by the Rod , as the Spirit teacheth them ! Surely they reckon it an abundant recompence of all that they suffer . It is good for me that I have been afflicted , that I might learn thy statutes . Yea , he refreshes as well as teaches , and no Cordials revive like his . In the multitude of the thoughts I had within me , thy comforts delight my soul. Yea , by the presence and blessing of his Spirit , our Afflictions are sanctified to subdue and purge out our corruptions . By this shall the iniquity of Iacob be purged , and this is all the fruit to take away sin . Now if a man be instructed in the ends and designs of the Rod , refreshed and comforted under every stripe of the Rod , and have his sins mortified and purged by the sanctification of the Spirit upon his Afflictions ; then both the burthensomness and bitterness of his Afflictions are removed and healed by the internal presence of the Spirit of God with his afflicted ones . But , 2. Besides this , God is providentially present with his People , in all their troubles , in a more external way ; ordering all the circumstances of their troubles to their advantage . He orders the degree and extent of our Afflictions , still leaving us some mercies and comforts to support and refresh us , when others are cut off . In measure doth he debate with his Covenant People , staying the rough wind in the day of the East wind . He might justly smite all our outward Comforts at once , so that Affliction should not rise up the second time : for what comfort soever hath been abused by sin , is thereby forfeited into the hand of Judgment . But the Lord knows our inability to sustain such strokes , and therefore proportions them to our strength . We have some living Relations to minister comfort to us , when mourning over our dead : He makes not a full end of all at once . Yea , and his Providence supports our frail Bodies , enabling them to endure the shocks and storms of so many Afflictions , without ruine . Surely there is as much of the care of Providence manifested in this , as there is in preserving poor crazy leaking Barks , and weather-beaten Vessels at Sea , when the Waves not only cover them , but break into them , and they are ready to founder in the midst of them . O what a singular mercy is the gracious presence of God with men ! even the special presence of that God , who is above all , and through all , and in you all , as the Apostle speaks . Above all , in Majesty and Dominion ; through all , in his most efficacious Providence ; and in you all , by his Grace and Spirit . As he is above all , so he is able to command any Mercy you want , with a word of his mouth ; as he is through all , so he must be intimately acquainted with all your wants , straights , and fears ; and as he is in you all , so he is engaged for your support and supply , as you are the dear Members of Christ's mystical Body . Object . But methinks I hear Gideon's Objection rolled into the way of this soveraign Consolation . If God be with us , why is all this Evil befallen us ? Sol. All what ? If it had been all this rebellion and rage against God , all this apostacy and revolting more and more , all this contumacy and hardness of heart under the Rod ; then it had been a weighty and stumbling Objection indeed : but to say , If God be with us , why are all these chastening corrections and temporal crosses befallen us ? why doth he smite our Bodies , Children , or Estates ? is an Objection no way fit to be urged by any that are acquainted with the Scriptures , or the nature and tenour of the Covenant of Grace . Is afflicting and forsaking , all one with you ? must God needs hate , because he scourgeth you ? I question whether Satan himself hath impudence enough to set such a Note or Comment upon Heb. 12.6 . For Whom the Lord loveth , he chasteneth , and scourgeth every son whom he receiveth . No , no , Christian , 't is not a chastening Rod , but the denying of such a favour , and suffering men to sin with impunity , and go on prosperously in the way of their own hearts , that speaks a rejected man , as the next words , ver . 7. informs you . As he never loved you the better for your prosperity , so you may be confident he loves you never the less for your adversity : and will not this close and heal the wounds made by Affliction ? What , not such a Promise as this , I will be with him in trouble , Psal. 91.15 . Will not such a presence revive thee ? What then can do it ? Moses reckoned that a Wilderness with God , was better than a Canaan without him . If thy presence go not with me ( saith he ) then carry us not hence . And if there be the Spirit of a Christian in thee , and God should give thee thine own choice , thou wouldst rather chuse to be in the midst of all these Afflictions with thy God , than back again in all thy prosperity , and among thy Children and former Comforts , without him . Argument V. As this Covenant assures you of Gods gracious and special presence , so it fully secures all the Essentials and Substantials of your Happiness , against all hazards and contingencies ; in which security lies your full Relief and compleat Remedy against all your troubles for the loss of other things . There be two sorts of things belonging to all God's People , viz. 1. Essentials . 2. Accidentals . 1. They have somethings which are essential to their Happiness ; such are the loving kindness of God , the pardon of sin , union with Christ , and eternal salvation . And they have other things which are Accidentals , that come and go , live and die , without affecting or altering their Happiness ; such are Health , Estates , Children , and all sorts of Relations and earthly Comforts . These are to our Happiness , as Leaves are to the Tree which fade and fall away without endangering the Tree ; but the other as the vital Sap , without which it withers and dies at the very root . Now if it can be made out that the Covenant fully secures the former ; then it will strongly follow , that it therein abundantly relieves us under all our sorrows for the latter : and that it doth so , will evidently appear , by reviewing the Covenant , wherein you shall find all these substantial and essential Mercies of Believers , fully secured against all hazards and contingencies whatsoever . There the loving kindness of God is secured to their Souls , whatever Afflictions he lays upon their Bodies . Nevertheless my loving kindness will I not take away . And their pardon is as safe as the favour of God is ; 't is safely locks up in that Promise , I will remember their sins no more . Yea , Heaven , together with our perseverance in the way to it , are both put out of hazard by that invaluable Promise , They shall never perish , neither shall any man pluck them out of my hand . Thus are all the Essentials of a Believers Happiness secured in the Covenant ; and these being safe , the loss of other enjoyments should not much affect or wound them , because if he enjoy them , they add nothing to his Happiness ; and if he lose them , he is still happy in God without them . And this unriddles that AEnigmatical Expression of the Apostle , As having nothing , and yet possessing all things ; ( i. e. ) the substraction of all external things cannot make us miserable , who have Christ for our portion , and all our happiness intire in him . If a man travelling on the Rode fall into the hands of Thieves who rob him of a few shillings , why this doth not much affect him : for though he have lost his spending Money , yet his stock is safe at home , and his Estate secure , which will yield him more . Or if a man have been at Court , and there obtain'd a Pardon for his Life , or a Grant of a Thousand pound per annum , and returning home should chance to lose his Gloves or his Handkerchief , sure if the man be in his wits , he will not take on or mourn for the loss of these Trifles , whilst the Pardon or Grant is safe . Surely these things are not worth the mentioning . 'T is true , the loss of outward earthly things , are to a Believer real Tryals , yet they are but seeming Losses : and therefore they are expressed in the Apostles phrase with a Tanquam , sicut : As chastened , and not killed ; as sorrowful , yet always rejoycing . And if your losses be but as it were losses , your sorrows should be but as it were sorrows : Much like a Physick sickness , which we do not call a proper sickness , but as it were a sickness , because it conduceth to the health , and not the hurt of the Person ; as all God's medicinal Afflictions on his People also do . Indeed , if the stroke of God were at our Souls , to cut them off from Christ and Heaven , to raze our Names out of the Covenant , or revoke the pardon of sin ; then we had cause enough to justifie the extremity of sorrow ; cause enough to weep out our eyes , and break our hearts for such a dismal blow as that would be . But blessed be God you stand out of the way of such strokes as these ; let God strike round about you , or lay his hand upon any other comforts you possess , he will never smite you in these essential things , which is certainly enough to allay and relieve all your other sorrows . My Name is blotted out of the Earth , but still it is written in Heaven . God hath taken my only son from me , but he hath given his only Son for me , and to me . He hath broken off my hopes and expectations as to this World , but my hopes of Heaven are fixed , sure , and immoveable for ever . My house and heart are both in confusion and great disorder , but I have still an everlasting Covenant ordered in all things , and sure . I cannot say my son liveth , ●ut I can still say I know that my Redeemer liveth . The grass wither●th , and the flower fadeth ; but the word of the Lord abideth for ever , Isai. 40.8 . Argument VI. As God strikes none of the sub●stantial Mercies of his covenan● People , so when he doth smi●● their external and accidental Com●forts , the Covenant of Grace 〈◊〉 sures them , that even those stroke● are the strokes of Love , and m● Wrath ; the Wounds of a Frien● and not of an Enemy : which another singular relief to the affl●●cted soul. The most frightful thing in an Affliction , is the mark or characte● of God's Wrath which it seems 〈◊〉 bear : take away that , and the Affl●●ction is nothing . O Lord , rebuke 〈◊〉 not in thine anger , neither chasten 〈◊〉 in thy hot displeasure . He doth no● deprecate the rebukes , but the a●●ger of God ; not his chastening but his hot displeasure . Gods a●●ger is much more terrible than hi● rebuking , and his hot displeasur● than his chastening . Therefor● he intreats , that whatever God di● to him in the way of affliction , he would do nothing in the way of wrath ; and then he could bear any thing from him . A mark of divine anger ingraven upon any Affliction , makes that Affliction dreadful to a gracious soul. But if a man be well satisfied that whatever anguish there be , yet there is no anger , but that the Rod is in the Hand of Love : O how it eases the soul , and lightens the burden ! Now this desirable point is abundantly cleared in the Covenant ; where we find a clear Consistence , yea , a necessary Connection betwixt the Love and the Rod of God , Psal. 89.31 . and Heb. 12.6 . nay , so far are the Afflictions of the Saints from being marks of his Wrath , that they are the Fruits and Evidences of his Fatherly Love. Two men walking through the Streets , see a company of Boys ●ighting , one of them steps forth ●nd singles out one of those Boys , ●nd carries him home to correct ●im ; which of the two think you is that Childs Father ? The c●● standing thus with all Gods People , surely there is no reason fo● their despondencies whatever the●● Afflictions be . Argument VII . Lastly , the Covenant doth no● only discover the consistence an● connection betwixt the Love an● the Rod of God , but it also giv● full satisfaction to the Saints , th●● whatsoever temporary Mercy the● are deprived of , which was with in the Bond of the Covenan● when they enjoyed it , is no● lost , but shall certainly be restore● to them again with a rich im●provement , and that they shall en●joy it again to all eternity . What a rare Model or Platfor● of Consolatory Arguments ha●● the Apostle laid down , to antido●● our immoderate sorrows for th● death of our dear Relatives whic● died interested in Christ and th● Covenant ! I would not have yo●● ●gnorant , brethren , concerning them which are asleep , v. 13. They are not dead , but asleep . Sleep is but 〈◊〉 Parenthesis to the Labours and Travels of this Life ; and it is but a partial privation , not of the ha●it , but acts of Reason , to which ●pon awaking the soul returns again . Just such a thing is that ●hich in believers is commonly ●alled Death . And we do not ●se to bewail our Friends , because ●hey are fallen asleep : And there●●re it no way becomes us to sor●ow as those that have no hope , or to look upon them as lost ; 〈◊〉 ( as he strongly argueth and concludeth , v. 14 ) their restora●ion to their Bodies , yea , and to ●ur enjoyment again , is fully se●●red both to them and us by the Resurrection of Jesus from the ●ead . The influence of his Re●●rrection is by the Prophet Isaiah ●ompared to the Morning-dew , 〈◊〉 shew that what vertue there is 〈◊〉 the Morning-dew to cause the ●nguishing Plants of the Earth to ●ive and flourish , that , and much more there is in the Resurrectio● of Christ , to revive and quicke● the dead bodies of these Saints , their Bodies shall be restored by vertue of the warm animating dew or influence of his Resurrection . Obj. But the marvellous change which the Resurrection makes up on glorified Bodies , and the long separation of many Ages betwi●● us and them , seems to make it in possible for us to know them 〈◊〉 those that were once related to 〈◊〉 upon Earth ; and if so , then tha● comfort which resulted from them as in relation to us , is perishe● with them at death . Sol. Whatever change the R●surrection shall make on their B●dies , and the length of time betwixt our parting with them 〈◊〉 Earth , and meeting them agai● in Heaven , shall be ; neither th● one or other seem sufficient to i●form the grounds of our hope , th●● we shall know them to be the ver● persons that were once so dear t● us upon Earth . There may remai● ●ome lineament or property of in●ividuation whereby the acute ●lorified eye may possibly discover ●ho they were ; or if not , yet ●one can doubt but it may be dis●overed to us by revelation from God : and that one way or other ●t will be discovered , is highly pro●able , because nothing will be denied to that perfect State which may contribute to , or compleat ●he joy and happiness thereof , as ●e cannot but think this know●edge will do . If Adam knew Eve to be flesh of his flesh , and ●one of his bone , in the state of ●nnocence ; and if the Apostles knew Moses and Elias upon the Mount ; yea , if Dives in Hell ●new Abraham and Lazarus in Heaven : sure we may well allow ●hat knowledge to the glorified ●aints in Heaven , which we find ●n the State of Innocence , or in ●he sinful State on Earth , or in ●he State of the Damned in Hell. And if so , then the Covenanted Parents shall be able to say in that day , This was our Child for who● we prayed and travelled again , ti●● Christ was formed in him ; th●● is he whom we educated for God ▪ and trained up in the Nurture an● Admonition of the Lord ; and now we see the fruit of our Prayers , Counsels , Catechisings , 〈◊〉 Child of so many Prayers perishe● not . And the Covenanted Chil●● shall say , This was my pious ●●●ther , who took such care for my Soul ; and this my tender Mother who , like another Monica , was ze●●lously concerned for my etern●● happiness . These are they th●● sowed so many Prayers , which God gave them not time 〈◊〉 reap the fruits of on Earth , b●● now they shall reap the fruit an● comfort of them for ever . O joy●ful meeting in the Kingdom o● God! The joy of such a meeting abundantly recompences for a●● the tears and groans of a dolorou● parting . Now , put all this together , an● value the Arguments produced to make good the first thing pro●pounded , namely the sufficiency of the Covenant to relieve and remedy all the sorrows and losses of Believers , be they never so many , or so great ; this cannot be doubted , since it hath been proved , that it Disarms all their Afflictions of the only sting by which they wound ; Alters the very nature and property of their Afflictions , turning them from Curses into Blessings ; Ranks and Disposes them into their proper class and place of service , so as the counsel of men and Angels could never lay them better to our advantage ; Engages the gracious and special presence of God with you in all your troubles ; Secures all your essential and substantial Mercies from all hazards and contingencies ; Discovers a consistency , yea a connection betwixt the Rod and the Love of God ; and Assures you , that whatever temporal Mercy you ever enjoy'd in , and by vertue of the Covenant , shall be restored to you again with an admirable improvement , and singular advantage . It is by all this , I say abundantly proved , that the Covenant is a soveraign and effectua Remedy to all the sorrows o● Gods People ; and that it was no● Hyperbole in David's Encomium , when he call'd it his Salvation , and all his Desire . But then , as I hinted before . II. It must be able to do these things at all times , and in all Ages , or else it will be but a temporary relief to some only , and not to all . Now that the Covenant hath this ability in all Ages , and is as able to relieve us now , as it was to relieve David in his day , fully appears by the Epithet given it in the Text , it is an EVERLASTING COVENANT . Yet hath he made with me an everlasting Covenant . Time is the measure of other things ; but Everlastingness is the measure of the Covenant . When the Lord espouseth a People to himself in Covenant , he betroths them to himself for ever , Hos. 2.19 . and from that day forward they may say on good grounds , This God is our God for ever and ever : he will be our guide even unto death , as it is in Psal. 48.14 . Nothing in nature is so firmly established as the Covenant is . Hills and Mountains shall sooner start from their basis and centre , and fly like wandering Atomes up and down in the Air , than this Covenant shall start from its sure and stedfast foundation , Isai. 54.10 . The Causes and Reasons of the immutability of the new Covenant , are 1. The unchangeable purpose of God , which is a sure and stedfast foundation . 2 Tim. 2.19 . Nevertheless , the foundation of God standeth sure , having this seal , the Lord knoweth who are his . The first act of Gods love to the creature is that by which he chuseth such a one to be his , and is therefore called the foundation of God , as being that on which he lays the super-structure of all other Mercies . And this stand sure , there can be no vacillancy or slipperiness in such a foundation : for he knows who are his ; he knows them as his Creatures , and as his new Creatures in Covenant with him ; as his by Election , and his by Covenant , Transaction and Compact . The purpose of his Grace before time , gave being to the Covenant of Grace in time , and is the foundation of it . 2. The Free Grace of God in Christ , is that which gives immutability to this Covenant . It is not built upon Works , but Grace : Therefore it is of faith , that it might be by grace ; to the end the promise might be sure to all the seed . This Covenant is not founded as the first was , upon the variable and inconstant obedience of man , but upon Grace which is a steady and firm foundation . 3. The suretiship of Christ gives everlasting stability to this Covenant . Heb. 7.22 . He was made the surety of a better Testament , or Covenant : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies both , he struck hands , or engaged himself for the whole Covenant , and every condition in it , and that both on Gods part and ours ; to undergo all our punishments , to pay all our debts , and to work in us all that God required of us in the Covenant of Grace : and all this under the penalty that lay upon us to have undergone . And this not as other Sureties , who enter into one and the same Bond with the principal , so that the Creditor may come upon which he will ; but he lays all upon Christ , and relies wholly upon him for satisfaction , knowing he was able to perform it ; and so under the Type of Gods Covenant with David , Christ is brought in , Psal. 89.19 . Thou spakest in vision to thy holy one , and saidst , I have laid help on one who is mighty . Q. d. I know thy ability , my Son , thou art able to pay me , and therefore lay all upon thee . It follows strongly from what hath been said , that the vertue of the Covenant decays not by time , as other things do , but it is at this day , and will be to the end of the World , as potent and efficacious a Relief to all Gods People , as ever it was to David , or any of the Believers of the first Ages . And if so , certainly nothing can be more strongly supporting , or sweetly relieving in such a changeable World , than this he hath made with me , an everlasting Covenant . What David speaks of the natural Heavens , will be found true , of things over-spread and covered by them . They shall perish , but thou shalt endure , and all of them shall wax old like a garment : and as a vesture shalt thou change them , and they shall be changed . But thou art the same , and thy years shall have no end . The Creature was , and is not ; but my Covenant God is the same ; his name is I Am , and his Covenant is the same that ever it was ; which is the second Property or Ingredient of this compleat Remedy to the Saints Afflictions . The Covenant hath not only all Power , Vertue , and Efficacy in it self to relieve a distressed Christian , but it hath it in all Ages , as well for one as for another . The third and last follows , namely , III. That it is a sure Covenant . So David stiles it in my Text. The certainty of the Covenant , is the glory of the Covenant , and the comfort of all that are in it . The certainty of it in it self is past all doubt , by what hath been said before . It is certain God did make such an everlasting Covenant with his People in Christ , and it must remain an eternal Truth , that such a Covenant there is betwixt God and them . It is as impossible that this everlasting Covenant should not be made with them , as it is impossible for God to lye , Heb. 6.18 . If he might make himself not have covenanted , everlastingly with them , when once he had so covenanted , such a supposition would turn up the foundation of all Faith and Certainty , and overthrow the Apostles consequence on which the Faith and Comfort of Believers is built . Nor is it any infringement of the Almighty power , to say , God himself cannot do that which implies a plain contradiction , as factum infectum reddere , to make that which was done , not to be done . But of this there is no doubt ; it is a sure Covenant in it self : That which makes to my purpose here , is to prove it capable of a personal security and certainty to us . David had , and all the Federates , as well as he , may have a subjective or personal certainty also . He speaks categorically and positively in the Text , Yet hath he made [ with me ] an everlasting Covenant . Object . If it be said , he might have a personal certainty of it , because it was revealed to him in an extraordinary way by the Prophet Nathan , 2 Sam. 7.12 , 13 , 14. and extraordinaria non currunt in exemplum , this was a peculiar favour , which we may not expect . Sol. I reply , And why may not we know it with as full a certainty to whom God is pleased to make it known in his ordinary way ? Think you his Word and Spirit cannot ratifie it as fully and firmly to our souls , as Nathan's discovery of it did to David's soul ? God give me but such a Seal of it in his ordinary method and way of confirmation , and I will desire no more of him in this World for my relief and comfort , whatever Afflictions it shall please him to lay upon me . And thus you see all the Properties of a compleat Remedy in the Covenant , and of it every Believer may say , This is all my salvation , and all my desire , though he make not my house to grow . And now what hinders , but that all Gods afflicted should say from henceforth , Return unto thy rest , O my soul , for the Lord hath dealt bountifully with thee . I have all the desires of my heart in the Covenant of God , though he take away the desire of mine eyes upon earth with his stroke . In this Covenant my soul is at rest , and my very heart is centred . No Affliction can be great enough to make the Consolations of the Almighty seem small in mine eyes . Worldly sorrows may swallow up worldly comforts , but no sorrows upon Earth can swallow up the consolations of the Covenant . I know many Christians droop and are dejected under the Rod , notwithstanding such soveraign Cordials are prepared for them in the Covenant ; but this is not for want of Efficacy in the Covenant , but for want of Faith to clear their interest , and draw forth the vertue of it to their relief . Some are ignorant of their priviledges , and others disfident about their interest . It is with many of Gods Children , as it is with our Children in their infancy , they know not their Father , nor the Inheritance they are bo●n unto . That which remains , is the improvement of this Truth to our actual comfort and relief in the day of trouble . And this I shall assist you in as God shall assist me , by way of , 1. Information . 2. Exhortation . 3. Examination , and 4. Consolation . VSE I. For information , in three Corolaries . Corolary I. By what hath been discoursed from this Text , it appears , That God governs the spiritual part of the World by Faith , and not by Sense . He will have them live upon his Covenant and Promises , and fetch their relief and comforts thence , under all their sorrows and distresses in this Life . God never intended temporal things for his Peoples Portion , therefore from them they must not expect their relief in times of trouble . He will have us read his love to us by things within us , not by things without us . He hath other ways of expressing his love to his People , than by the smiles of his Providence upon them . How would earthly things be over-valued and idolized , if beside their conveniency to our Bodies , they should be the marks and evidences of Gods love to our souls ! A Christian is to value himself as the Merchant , or the Husbandman doth . The Merchant values himself by his Bills and Goods abroad , not by the ready Cash that lies by him . And the Husbandman by his Deeds and Leases , and so many Acres of Corn he hath in the ground , and knows he hath a good Estate , though sometimes he be not able to command twenty shillings . Christian , thy Estate also lies in good Promises and new Covenant-securities , whether thou hast more or less of earthly comforts in thy hands . Every Creature feeds according to its nature ; the same Plant affords food to several sorts of Creatures : the Bee feeds upon the Flower , the Sheep upon the Branch , the Bird upon the Seed , and the Swine upon the Root . One cannot live upon what the other doth . So it is here : A Christian can feed upon the Promises , and make a sweet meal upon the Covenant , which the carnal mind cannot relish . The life that I now live , I live by the faith of the son of God , saith the Apople . This is that mysterious and excellent life of Faith , and the Test of true Christianity , to relieve our selves by our hopes of things to come , against present Evils ; to balance the sorrows and losses of this life , with the promises and expectations of the next . Thus did the renowned Believers of the first Age ; whenever they felt a faint pang or qualm upon their hearts , under their tryals and sorrows from the World , they would presently run to their Cordial , the Promises , and a sip of Faith from that Bottle would refresh and invigorate their souls with new life and powers . We faint not , whilst we look not at the things which are seen , for they are temporal ; but at the things which are not seen , for they are eternal . And truly so must we also , when our hearts are faint within us in days of affliction , or our Spirits will fail , and we shall go away in a faint fit of despondency . Corolary II. Learn hence the soveraign efficacy of the word , and what a choice priviledge it is to have these lively Oracles of God in our hands , in a day of distress and trouble . 'T is no ordinary Mercy to be born in a Land of Bibles and Ministers ; to have these choice Supports and Reliefs at hand , in all our fainting hours . This is my comfort in my affliction , for thy word hath quickened me . It was no small Mercy gained by the Reformation , that it put the Oracles of God into our hands . It opened a Shop of Cordials for the support of our ●ouls . For this , among other great and excellent uses , the Scriptures were written , That we , through patience , and comfort of the Scriptures , might have hope . In other parts of the World it is a sealed Book ; bless God it is not so to you . All Creature-comforts have a double defect , they are neither suitable nor durable ; but the word is so . Compare the Arguments that have been urged from the Covenant , with such as these . It 's in vain to trouble our selves about what we cannot help : we are not alone in trouble , others have their losses and afflictions as well as we . Alas , what dry and ineffectual comforts are these ! they penetrate not the heart , as pardon of sin , peace with God , and sanctification of troubles to our salvation do . And no less is the Mercy of an able New Testament Ministry , to open , apply , and inculcate the consolations of the Scriptures to be esteemed . It is no common favour to the afflicted soul , to have with , or near him , an INTERPRETER , one among a thousand , to shew unto him his uprightness . O England , prize and improve these Mercies , and provoke not thy God to bereave thee of them . I can find no such settlement made of the Gospel and Ministry upon any place or People , but that God may remove both , upon their abuse of them ; and if he do , sad will the case of such a People be , especially when a day of distress and trouble shall be upon them . 'T is sad to be in a storm at Sea , without a Compass or Pilot to direct and advise the distressed Passengers . Much so is the case of the afflicted , when deprived of the Word and Ministry . Let it therefore be your care to hide the Word in your hearts , and get the Teachings of the Spirit ; that whatever changes of Providence be upon the World , you may have the light and comfort of the Scriptures to direct and chear your souls . Sanctification is the writing of Gods Law in your hearts ; and what is written there , is secure and safe . The Word within you , is more secure , sweet , and effectual , than the Word without you . Ierom saith of Nepotianus , that by long and assiduous meditation of the Scriptures , his Breast was at last become the Library of Christ. O that the Breast of every Christian were so too . Corolary III. How sad and deplorably miserable is their condition , who have no title to , ●or comfort from the Covenant of God , when a day of affliction and great ●istress is upon them ! Unrelieved Miseries are the ●ost intolerable Miseries . To be over-weighed with troubles o● Earth , and want support and com●fort from Heaven , is a dism●● state indeed ; yet this is the ca●● of multitudes in the World. If ● Believer be in trouble , his God bears his burden for him , yea , he bears up him and his burden too but he that hath no Covenant i●●terest in God , must say as it is Jer. 10.19 . This is my affliction , an● I alone must bear it . There are but two ways the● can take for relief , either to di●vert their troubles by that whi●● will inflame them , or rest their burthened Spirits upon that which will fail them . To run to the Tavern or Ale-house , instead of the Closet , is to quench the fire , by pouring on Oyl ; and to run from one Creature which is smitten and withered , to another which yet continues with us , is to lean upon a broken Reed , which not only deceives us , but wounds and pierceth us . What a miserable plight was Saul in , and how doleful was his cry and complaint to ●amuel , 1 Sam. 28.15 . I am sore ●istressed , for the Philistins make war ●gainst me , and God is departed from ●e , and answereth me no more . Heaven and Earth forsook him at once . Reader , if this be thy case , I advise thee to rest no longer in so miserable a condition . Thy very distress seems by an happy necessi●y to put thee upon God , and drive thee to him for refuge : And ●● seems to be the very aim and design of God in blasting all thy earthly comforts , to necessitate thee to come to him , which thou wouldst never be perswaded to do , whilst thou hadst any Creature-prop to stay and rest upon . And think not that thou shalt be rejected , because thou art brought by a plain necessity to him ; come sincerely , and thou shalt not be upbraided , because a necessity threw thee upon him . VSE II. Seeing then that the Covena●● of God is the great relief and su●●port of all the afflicted people , I● the afflicted soul go to this blesse● Covenant ; study and apply it i● all distresses . It is in it self a s● veraign Cordial , able to revive ● gracious Spirit at the lowest ebb● but then it must be studied an● applied , or it will never give fort●● its consolations to our refreshment● Extream sorrows are apt to deafen● our Ears to all voices of comfort● The loud cries of Affliction too often drown the sweet still voice of spiritual Consolation ; but either here or no-where our redress is to be found . Why seek we the living among the dead ? comfort from things that cannot yield it ? The Covenant can discover two things which are able to pacifie the most discomposed heart , viz. 1. The good of Affliction . 2. The end of Affliction . 1. It will discover to us the good of Affliction , and so rectifie our mistaken judgments about it . God is not undoing , but consulting our interest and happiness in all these dispensations . It will satisfie us , that in all these things he doth no more than what we our selves allow and approve in other cases . It is not meerly from his pleasure , but for our profit , that these breaches are made upon our Families , and Comforts , Heb. 12.10 . Who blames the Marriner for casting the Goods over board to save Ship and life in a storm ? or the Chirurgeon for lancing , yea , or cutting off a Leg or Arm to preserve the life of his Patient ? or Souldiers for burning or beating down the Suburbs , to save the City in a siege ? And why must God only be censured , for cutting off those things from us which he knows will hazard us in the 〈◊〉 of temptation ? he sees the less● have of entanglement , the m●● promptness and fitness we 〈◊〉 have to go through the tryals 〈◊〉 are coming upon us ; and that the comforts he cuts off from 〈◊〉 Bodies , goes to the profit and 〈◊〉 vantage of our Souls . 2. Here you gain a sight 〈◊〉 only of the good of Affliction , 〈◊〉 also of the comfortable end 〈◊〉 issue of Affliction . This clou● and stormy morning will wind 〈◊〉 in a serene and pleasant evenin● There 's a vast difference betw●● our meeting with Afflictions , 〈◊〉 our parting from them . You ha●● heard of the patience of Iob , and 〈◊〉 seen the end of the Lord. O get 〈◊〉 Iob's Spirit under Affliction , an● you may see as happy an end 〈◊〉 them as he did . Had Naomy seen the end of 〈◊〉 Lord in taking away her Husband and starving her out of Moab , 〈◊〉 would not have changed her name or said the Lord had dealt bitter with her , in grafting her Daughte● by that Providence into the Noble Line , out of which the Saviour of the World was to rise ; and could you but see that good in order to which all this train of troubles is ●aid , you would not murmur or ●espond as you do . Object . 1. O but this is a grievous Stroke ; God hath smitten ●e in the apple of mine Eye , and written bitter things against me . No sorrow is like my sorrow ; 't is a mourning for an onely Son ; I have lost all in one . Sol. 1. You can never lose all in one , except that one be Christ ; and he being yours in Covenant , can never be lost . But your meaning is , you have lost all of that kind in one : no more Sons to build up your House , and continue your Name . 2. But yet Religion will not allow you to say , that your dead Children are a lost Generation . Praemittuntur , non amittuntur : They are sent before , but not lost . For they are a Covenant-seed , by you dedicated to the Lord : They were Children of many Prayers a great stock of Prayers was lai● up for them ; in them also yo● and all that knew them , discerne● a teachable Spirit , pious inclina●tions , and Conscience of secret du●ties , some good things toward the Lord God of Israel , as was sai● of young Abijah , 1 King. 14 . 1● So that you parted from them u● on far easier terms than good D●●vid parted from his Amnon , Abs●●lom , or Adonijah , who died in the●● sins and open rebellions . Ther● was a sting in his troubles whic● you feel not ; and if he comforte himself notwithstanding in th● Covenant of his God , in this r●●spect may you much more . Object . 2. O but my Son w● cut off in the very Bud , just wh●● the Fruits of Education were re●●dy to disclose and open . Sol. Let not that consideratio● so incense your sorrows : Go● knows the fittest time both to giv● and to take our comforts ; an● seeing you have good grounds 〈◊〉 hope your Child died interest●● in the Covenant of God , you have the less reason to insist upon that afflicting circumstance of an immature death . He that dies in Christ , hath lived long enough both for himself and us . That Marriner hath sailed long enough , that hath gained his Port : and that Souldier fought long enough , that hath won the Victory : and that Child lived long enough , that hath won Heaven , how early soever he died . Beside , the sooner he died , the less sin he hath committed , and the less misery he saw and felt in this wretched World , which we are left to behold and feel . And it is but a vanity to imagine that the parting pull with him would have been easier , if the enjoyment of him had been longer : for the long enjoyment of desirable Comforts , doth not use to weaken , but abundantly to strengthen and fasten the tyes of affection . Submit your Reason therefore , as is meet , to the Wisdom of God , who certainly chose the fittest season for this Affliction . O but , — No more Buts and Objections , I beseech you . Enough hath been offer'd from the Covenant of your God , to silence all your Objections , and to give you the ease and pleasure of a resigned Will. And what are all our Buts and Objections , but a spurning at Divine Soveraignty , and the thrusting in the Affliction deeper into your own hearts , which are wounded but too deep already ? I perswade you not to put off , but to regulate natural Affections : To be without them , would deservedly rank us among the worst of Heathens ; but rightly to bound and manage them , would set you among the best of Christians . I cannot imagine what ease or advantage holy Basil gained by such a particular and heart piercing account , as he gave of a like Affliction with this ; nor to what purpose it can be to you , to recal and recount those things which only incense and aggravate your troubles : Doubtless your better way were to turn your thoughts from such subjects as these , to your God in Covenant , as David in the Text did , and to recount the many great and inestimable mercies that are secured to you therein ; which death shall never smite , or cut off from you , as it doth your other enjoyments . Quest. But yet unless we can in some measure clear our Covenant-interest , all these excellent Cordials prepared , will signifie no more to our relief , than water spilt upon the ground : help us therefore to do that , or else all that hath been said is in vain ? How may a person discern his Covenant-right and interest ? Answ. This indeed is worthy of all consideration , and deserves a serious answer , forasmuch as it is fundamental to your comfort , and all actual refreshment in times of trouble ; and will bring us to the next Use , which is for tryal of our Covenant-interest . VSE III. The great Question to be decided , is , Whether God be our Covenant-God , and we his People ? A Question of the most solemn nature , and such as requires awful attention . We cannot expect satisfaction in this matter by such an extraordinary way as David had it , but we may know it by , First , Our Covenant-Engagements . Secondly , Our Covenant-Impressions . Thirdly , Our Covenant-Conversations . First , By our Covenant-Engagements , or Dedications of our selves to God ; sometimes called our joyning our selves to the Lord , Zech. 2.11 . our yielding our selves to him , Rom. 6.19 . our giving our selves to him , 2 Cor. 8.5 . The soul that freely and deliberately consents to take or chuse the Lord to be his God , may warrantably conclude the Lord hath taken or chosen him : for our choice of God is but the result of his choice of us . Joh. 15.16 . You have not chosen me , but I have chosen you ; ( i. e. ) you could never have chosen me , but in consequence to , and by vertue of my first choice of you . Well then , let it be seriously considered , whether you have duely consented to take the Lord for your God , and Christ for your Redeemer . This includes two things in it . 1. Your relinquishing of all things inconsistent with him . 2. Your acceptation of all that promotes the glory and enjoyment of him . 1. Your relinquishing of all things that are inconsistent with an interest in him . Except we let these go , God cannot be our God , nor Christ our Redeemer . The things to be relinquished for Christ are in short , both our sinful and our righteous self . Sinful-self must be disclaimed and renounced : for we cannot be the Servants of sin , and the Servants of Christ too , Rom. 6.14.18 . and righteous self must be renounced also , or we can have no part or interest in his Righteousness , Rom. 10.3 . These are two difficult points of self-denial to part with every beloved Lust , and to give up our own Righteousness . Thousands chufe rather to be damned for ever , than to do either of these . 2. Your acceptance and embracing of all things that promote his glory , and further the enjoyment of him . As all the painful ways of duty , hearing , praying , meditating , and all this with the intention of the inner man , and offering up of the soul to God in these duties , and the more painful ways of suffering for God , and enduring all losses , reproaches , torments , and death for him , if his glory require it , and you be thereunto called . All this is included in your chusing God to be your God. And upon our understanding , and free consent , and sealing to these Articles , we have right to call him our God. Mat. 16.24 . If any man will come after me , let him deny himself , and take up his cross and follow me . Now have you considered the terms of the Covenant , weighed and balanced all the conveniencies and inconveniencies of Godliness , and then determined for Christ and Holiness , let the cost be what it will ; then you have chosen him aright for your God. Many think they have chosen God for their God , that never understood or deliberated these terms . But Non consentit , qui non sentit : He that neither knows nor ponders them , is not capable of giving a due consent . Secondly , We may discern our Covenant-Interest , in the Covenant-Impressions that are made upon our souls . All Gods Covenant People have a double mark or impression made upon them , viz. 1. Upon their Minds . 2. Upon their Hearts . 1. Upon their Minds , in a more spiritual and efficacious knowledge of God : Jer. 31.33 . They shall all know me , from the greatest of them , even to the least of them . This knowledge is said to be given , not acquired by the meer strength of natural Abilities and humane Aids ; and given us in the face of Christ , not by the foot-steps of the Creatures only , as he speaks , 2 Cor. 4.6 . 't is the choice teaching of the anointing , 1 Ioh. 2.27 . a knowledge springing from inward experience , and spiritual sense ; as we know the sweetness of Honey by tasting , better than by all the descriptions and reports that can be made of it . 2. Upon their Hearts , in that gracious tenderness and meltings of it for sin , or the discoveries of Free Grace in the pardon of it . So you read in Ezek. 36.26 . A new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and I will give you an heart of flesh . It is as easie to melt the obdurate Rocks into sweet Syrup , as it is to melt the natural heart into a penitential and tender melting for sin ; but now there is a principle or habit of tenderness implanted in the soul , whereby it is disposed and inclined to relent and thaw ingenuously upon any just occasion . Thirdly , Our Covenant-Interest may be evidenced in and by our Covenant - Conversations . All the knowledge which is communicated to our Minds , and all the tenderness given to our Hearts , do respect and tend to this : Ezek. 36.27 . I will put my spirit within you , and cause you to walk in my statutes . Habits and Principles are for action and practice : Grace in the heart is for Obedience and Holiness in the life . It is true , that as our Graces are imperfect , so is our Obedience also . Perfect working is not to be expected from imperfect Creatures . God's own Covenanted People do often grieve him , and provoke him to bring them under the Rod of Affliction ; but those their Infirmities break not the Bond of the Covenant , Psal. 89.30 , 31 , 32. Care and Watchfulness ordinarily goes before them , Conflicts and Resistance accompanies them , and Shame , Grief , and renewed Care usually follows them . 2 Cor. 7.11 . By these things ( which deserve a more copious discourse than my present design can allow ) we may be helped to clear our interest in the Covenant of Grace : and that being done , it should be out of the power of all the Afflictions in the World to sink your Spirits . Let me therefore in the last place add , VSE IV. A word of Consolation to your dejected and drooping hearts , upon this sad and mournful occasion . Why are you so troubled ? and why do Thoughts arise in your Hearts ? Methinks there hath been so much of Support and Comfort already discovered to you in this blessed Covenant , that could your Faith but once fix upon it , and realize and apply it , I might lay down my Pen at this period , and say the Work is done , there needs no more ; but knowing how obstinate deep sorrows are , and how difficult a Task the comforting of an afflicted mind is , I will for a close , superadd a few Considerations more , to all that hath been urged and argued before . Consideration I. Consider how small and trivial the Comforts , whose loss you bewail , are in comparison with Jesus Christ , who is still your own , under the Bond of a sure Covenant . A Son , an only and a promising Son , is a great thing , when he stands in comparison with other Creature-comforts ; but surely he will seem a small thing , and next to nothing , when set by , or compared with Jesus Christ. Behold , the Father , Son , and Spirit ! Pardon and eternal salvation are this day presented in the Covenant of Grace before your souls , as your own . God , even our own God shall bless us , Psal. 67.6 . When you feel your hearts wounded with such a thought as this , I cannot embrace my Children in my arms , they are now out of my reach ; then bless and admire God , that the arms of your Faith can embrace so great , so glorious a Saviour , and that you can say , My beloved is mine , and I am his . Consideration II. Consider what evil days are coming on , and what a mercy it is to your dead , that God hath taken them away from the evil to come , Isai. 57.1 , 2. There are two sorts of Evils to come , viz. Evils of Sin , and Evils of Suffering ; and 't is no small favour to be set out of the way of both . The Grave is the hiding-place where God secures some from the dangers of both . We are apt to promise our selves times of Tranquility , and then it cuts us to think that our dear Ones shall not partake with us in that Felicity : but if we wisely consider the sins or the signes of the times , we have more cause to rejoyce that God hath set them out of harms way . All things seem to conspire and work towards a day of great Temptation and Tribulation . Now as Christ told his Disciples , who were so dejected because he was to leave them , Ioh. 14.28 . If ye loved me , ye would rejoyce , because I said , I go to the Father : so truly you would much better express and manifest your love to your Children , in your satisfaction in the will and appointment of God , in taking them into rest and safety , than in your dejections and sorrows for their removal . Surely they are better where they are , than where they were , whom God hath housed in Heaven out of the storm and tempest . And could your dead Friends that are with Christ , have any more intercourse with this World , and see your tears , and hear your sighs for them , they would say to you , as Christ did to those that follow'd him wailing and mourning , Weep not for us , but for your selves , and such as remain in the World with you , to see and feel the calamities that are coming on it . Consideration III. Consider how near you are to that blessed State your selves , where God shall be all in all , and you shall feel no want of any Creature-comfort , 1 Cor. 15.28 . Creature-comforts are only accommodated comforts to this animal life we now live , but shortly there will be no need of them ; for God will be all in all : that is , all the Saints shall be abundantly satisfied in and with God alone . As there is water enough in one Sea to fill all the Rivers , Lakes , and Springs in the World ; and Light enough in one Sun to enlighten all the Inhabitants of the World : so there is enough in one God eternally to fill and satisfie all the blessed Souls in Heaven , without the addition of any Creature-comfort . God is compleat satisfaction to all the Saints , in the absence ( I cannot say want ) of Wives and Children , Meats and drinks , Estates and sensitive Pleasures : There will be no more need of these things , than of Candles at Noon-day . You shall be as the Angels of God , who have no concernment for Relations . Your fulness of years , infirmities of Body , and I hope I may add your improvements in Grace , speak you not far short of this blessed State : and though you may seem to need these comforts in the way , your God shall supply all your wants . Consideration IV. To conclude , whatsoever your troubles , wants , fears , or dangers are , or may be in your passage to this blessed State , the Covenant of Grace is your security , and by vertue thereof your troubles shall open and divide , as Iordan did , to give you a safe passage into your eternal Rest. Look as when the Israelites came near the Land of Promise , there was a swelling Iordan betwixt it and them , which seemed to forbid their farther passage and progress ; but it 's said , Iosh. 3.17 . The Priests that bore the Ark of the Covenant of the Lord , stood firm on the ground in the midst of Iordan ; and all the Israelites passed over on dry ground , until all the people were passed clean over Iordan . Just so it is here : The Covenant of Grace stands on firm ground in the midst of all the deep Waters of Tribulation you are to pass through , to secure unto you a safe passage through them all . Rejoyce therefore , and triumph in the fulness and firmness of this blessed Covenant , and whatsoever Affliction your God shall please to lay upon you , or whatsoever Comfort he shall please to remove from you , still comfort and encourage your selves , as David here doth , Yet hath he made with me an everlasting Covenant , ordered in all things , and sure : for this is all my salvation , and all my desire ; although he make it not to grow . FINIS . A SERMON Preached for the Funeral OF THAT Excellent and Religious GENTLEMAN IOHN VPTON OF LUPTON , Esq LONDON : Printed for I. Harris , at the Harrow against the Church in the Poultrey . 1688. TEXT . 2 Chron. 35.24 , 25. His servants therefore took him out of that chariot , and put him in the second chariot that he had ; and they brought him to Ierusalem , and he died , and was buried in one of the sepulchres of his fathers : and all Iudah and Ierusalem mourned for Iosiah . Ver. 25. And Ieremiah lamented for Iosiah , and all the singing men , and the singing-women spake of Iosiah in their lamentations to this day , and made them an ordinance in Israel : and behold they are written in the Lamentations . IN this Context we have the History of the Pious Life , and Tragical Death of good King Iosiah . The History of his Life gives u● an account of both what he was , and what he did . As to his Personal Endowments and Qualifications , they were singular and eximious , as appears by the fourfold Character by which he is described in the Context : for , First , He espoused the interest of Religion betimes , even in his Youth ; cap. 34. ver . 3. For in the eighth year of his reign , while he was yet young , he began to seek after the God of David his father : And that under the great disadvantage of an ill Education , such a Morning promised a glorious Day . Secondly , He hated all corruptive mixtures in the Worship of God , and was answerably zealous for Reformation ; ibid. And in the twelfth year he began to purge Iuda● and Ierusalem from the high places , and the groves , &c. as knowing well he and his people might expect no more of Gods blessing on the Ordinances , than there was of his presence in them ; and no more of his presence can rationally be expected , than there is of his own Order and Institution . Thirdly , He was of a very tender impressive heart , mourning for publick sins and dangers ; ver . 26 , 27. Because thy heart was tender , and thou didst humble thy self before God , when thou heardest his words against this place , and against the inhabitants thereof ; and humbledst thy self before me , and didst rend thy cloaths , and weep before me , &c. He was not so intent upon his own pleasures ( though in the sprightly vigour of Youth ) nor on the weighty concerns of the Kingdom , as to forget the interest of God , and the greater concerns of his Glory . Fourthly , He was exceeding careful to propagate the interest of Religion , and spread it far and wide among his People . Though he could not infuse the inward Principle , ( that was the work of God ) yet he did enjoyn the external practice of it upon all his Subjects , which was his part and duty ; ver . 33. He made all that were present in Israel to serve , even to serve the Lord their God. And all his days they departed not from following the God of their Fathers . But yet good Iosiah had his mistakes and failings . The best of men are but men at best ▪ He was too rash and hasty in resolving , and too stiff and obstinate when resolved ; and this was the occasion of his ruine . The case was thus : Pharoah Necho King of Egypt , was at that time making War upon Charchemish , a place that belonged to him , but was taken from him by the King of Assyria , so the War of Necho was a just War ; and Iudah lying between him and Charchemish , and being at peace with Iudah , he requests leave of Iosiah to march his Army peaceably through his Country to the seat of the War : Iosiah takes an Alarm from this Message , and arms against him . Hereupon Necho send Embassadours to Iosiah , chap. 35. ver . 21. saying , What have I to do with thee , thou king of Iudah ? I come not against thee this day , but against the house wherewith I have war : for God commanded me to make hast : forbear thee from medling with God , who is with me , that he destroy thee not . Expositors conceive Necho had this discovery of the mind of God , from the Prophet Ieremiah , Per oraculum non scriptum , sed viva voce editum : even by word of mouth . If so , no doubt Ieremiah also disswaded Iosiah from going out against him : However , this is clear , Iosiah did not consult the mind of God about that expedition , as he ought , and was too hasty and resolute therein ; ver . 22. Nevertheless Iosiah would not turn his face from him , &c. By this means this excellent man came to a tragical end , and that in the very flower of his days . He dies in that unhappy Expedition , from which he would not be diverted ; is brought home to Ierusalem in the second Chariot ; dies , and is buried in the Sepulchre of his Fathers , to the universal sorrow of all good men in Israel , as you read in the Text ; wherein we have these two parts to consider . I. The Nature and Quality of the Lamentation . II. The Cause and Ground of it . 1. For the Lamentation here made , it was extraordinary ; never such cries heard before in Israel at any Funeral , whether we consider it either , 1. Extensively , 2. Intensively , or 3. Protensively . 1. Extensively , all Iudah and Ierusalem , that is , City and Country mourned that day ; not every Individual , but all that had any sense of the worth of the man , the good that he did , or the evils that followed upon his removal . No doubt the Priests of Baal , their Abettors , and Associates , secretly rejoyced at his fall ; but all good men mourned . But among all the Mourners , one only is specified by name , and that is Ieremiah the Prophet , in whom all the faithful Ministers of God were included . To them he was a true and faithful Friend ; and in him they lost a Father , and a famous Instrument of Reformation . 2. Consider it Intensively , as to the degree of the sorrow , it was a bitter Lamentation : so pungent , intense , and deep ▪ that the Mourning of the Iews for Christ , at the time of their conversion to him , is compared to this Mourning for Iosiah . Zach. 12. ver . 11. In that day there shall be a great mourning in Ierusalem , ●s the mourning of Hadadrimmon in the valley of Megiddon . This Hadadrimmon was a little Town in the Valley of Megiddon near the place of this fatal Battle , whose Inhabitants receiving the first tydings of the fall of Iosiah , made the Town ring with doleful Outcries and Lamentations . 3. Lastly , Consider it Protensively , in its continuance and duration , it was made an Ordinance in Israel ; and accordingly the singing-men and singing-women spake of Iosiah in their lamentations to this day : i. e. Whenever any solemn Funeral or publick Calamity was solemniz'd in Israel , those persons that were skilful in Lamentations , brought in the story of Iosiah's death , as the burthen of that doleful Song or Funeral-Elegy . II. Let us consider the Cause and Ground of this Lamentation , which certainly was great and weighty enough to justifie that sorrow , as great and bitter as it was : for in him they lost a faithful , publick , useful , zealous , and tender-hearted Instrument , whose Life had been eminently useful to the Church of God , and whose Death opened the gap to all the following Calamities upon Iudah . Now considering Iosiah , here especially in his religious capacity , as so faithful , industrious , and useful an Instrument for the Church of God , rather than in his political capacity as a King , the Note from it will be this . Doctrine . That faithful , active , and publick spirited men in the Church of God , should not be laid in their Graves , without great Lamentations . When Iacob was buried , a man famous for Religion , a great and sore lamentation was made for him , Gen. 50. v. 10. And when Aaron died , all the House of Israel mourned for him 30 years , Num. 20. v. 29. When Stephen the Proto-Martyr died , devout men carried him to his Grave with great lamentations , Acts 8.2 . and indeed for any good man to be laid in his Grave , without lamentation , is lamentable . The living Saints have ever paid this respect and honour to dead Saints , as men sensible of their worth , and how great a loss the World sustains by their removal . I know the departed souls of Saints have no concernment in these things , yet respect is due to their very Bodies , as the Temples wherein God hath been served and honoured , as they are related to Christ who will one day put great glory and honour upon them . In the Explication and Confirmation of this point , I will shew you , 1. Negatively , on what account the death of good men is not to be lamented . 2. Positively , on what account Tears and Lamentations are due to them , with the grounds and reasons thereof . 1. Negatively , there is not a Tear or Sigh due to the death of any good man , upon the account of any real loss or detriment that he sustains thereby . No , no , in this case all Tears are restrained , all Sorrows prohibited , by the Principles and Rules of Christianity , 1 Thess. 4.13 , 14. Religion differences the sorrows , as well as the joys , of its Professors , from the common joys and sorrows of the World. Dead Saints are better where they are , than where they were ; to be with Christ is far better ; Death to them is gain and infinite advantage , Phil. 1.21.23 . This World is the worst place that ever God designed his People to live in : for if a state of perfect Holiness and Purity , be better than a state of Temptation and Corruption ; if a state of Rest and Peace , be better than a state of Labour and Sorrow ; if it be better to be triumphing above , than sighing and groaning beneath : then it 's better for departed Christians to be where they are , than where they were . And could they now communicate their minds to us by words , as they lately did , they would say to us as Christ said , Luke 23.28 . Daughter of Ierusalem , weep not for us , but weep for 〈◊〉 selves , and for your children . Or as he spake to his Disciples under their sad resentments of his departure , Ioh. 14.28 . If ye loved me , ye would rejoyce , because I go to the Father . So then no tears or sorrows are due to them , or becoming us , upon the account of any real loss or detriment they receive by death . 2. Positively , But the true grounds and causes of our Lamentations , are upon divers other weighty accounts : as , First , Because so much of the Spirit of God as dwelt in them when amongst us , is now recall'd and gather'd up from this lower World. Those precious Graces which they exercised among us , in Prayer , Conference , and other beneficial Duties , are now gone with them to Heaven . The Church had the benefit of them during their abode with men , but now no more , except only what the remembrance of their holy Words and instructive Examples ( whereby they still speak to us , though dead ) may afford unto us . There are choice effusions of the Spirit at the time of our Sanctification , of which the Church reapeth the benefit whilst we live ; but all these are recall'd at our dissolution , and thenceforth we can be no farther useful in this lower World : for as the Soul is the subject in which these precious Graces inhere , so they accompany and go along with the Soul into glory . Now as it is a real loss to a Company when any Merchant withdraws a great Stock , he had running in Trade , out of the Bank ; so certainly it is a great loss to the Church of God , when the precious gifts and graces of the Spirit , dwelling in the Saints , are drawn out by Death ; so as the Church can have no farther benefit by them , their Prayers for us , and with us , are now ended ; Abraham knoweth us not , and Israel is ignorant of us . Secondly , The death of the Saints deserves a bitter lamentation , because thereby a breach is made , a gap opened , to let in the Judgments of God upon the Remnant that is left . It is said of Moses , Psal. 106.23 . Therefore he said , that he would destroy them , had not Moses his chosen stood before him in the breach , lest he should destroy them . A Metaphor from a besieged City , when a breach is made in the Walls , and an Enemy ready to enter ; but some Champion stands in the breach to defend the City . Such a Champion was Moses , who by his constant and fervent Prayers , put a stop to the inundation of God's Judgments against Israel . And such another was Lot , Gen. 19.22 . whose Prayers for that wicked place he lived in , bound up the hand of Judgment insomuch as the Lord told him , I can do nothing till thou art gone . But when the Lord by death removes such men , he thereby makes a way to his anger , as the expression is , Psal. 78.50 . Hence the death of eminent Saints , especially when many are taken away at or near the same time , hath been ever look'd upon as a direful Omen , and dreadful Presage of ensuing Judgments , and that not without good Scripture-authority , Isai. 57.1 . The righteous perish , and no man layeth it to heart ; and merciful men are taken away , none considering that the righteous is taken away from the evil to come . Thus Methusalah , whose very Name signified a Flood cometh , died the year before the Flood . Augustin , a little before the sacking of Hyppo . Pareus , a little before the taking of Hydelberg . And Luther , before the Wars brake out in Germany . Death as a Pioneer , clears the way to a Troop of Miseries following after . This therefore is a just and weighty ground of our lamentations for the death of useful and goodly men . Thirdly , The beauty and ornaments of the places they lived in , is defaced and removed by their death ; they look not like themselves , when the godly are removed out of them : for as wicked men are the spots and blemishes , so good men are the beauty and ornaments of their Country . A good man was wont to say of Mr. Barrington of Barrington-Hall in Essex , Methinks the Town is not at home , when Mr. Barrington is out of Town . How desolate and dismal doth a Family look ( whatever other Ornaments be about it ) when the Religious Governour of it is gone ! Take away good men from their Families , and Country , and what are they but like a Vineyard when the Vintage is past ? as the Prophet speaks , Micha 7.1 . Fourthly , The death of good men deserves a bitter Lamentation , because thereby the passage of the Gospel , and propagation of Religion , is obstructed in the places from whence they are removed . Of how great use in a Country may one zealous publick-spirited man be ? Hundreds may have cause to bless God for such a man. It was the Apostles desire to the Thessalonians , To pray that the word of the Lord may have its free course , that it might run and be glorified , 2 Thess. 3.1 . The removal of such a person as naturally took care for the souls of those that were about him , to provide food for them , is no small loss , nor lightly to be passed over . Fifthly , The consideration of the time in which good men die , aggravates the loss , and justly incenses the sorrow of them that remain , and that upon a threefold account . ( 1. ) That it falls out in the declining state of Religion , when the Spirit and power of Godliness is so much weakned and impoverished . This is like the loss of good Bloud in a consumptive Body , which must bring it very low . ( 2. ) That it falls out also in a time when the numbers of the Godly are so much thinn'd and lessen'd , not when the Churches Children say in her Ears , The place is too straight , give place that we may dwell ; but when they are every-where lamenting , the paucity and scarcity of good men , as the Psalmist did , Psal. 12.1 . Help , Lord , for the godly man ceaseth , for the righteous fail from among the children of men . At a time when they are bewailing themselves in the language of the Prophet , Micah 7.1 . Wo is me , for I am as when they have gathered the summer-fruits , as the grape-gleanings of the vintage : there is no cluster to eat ; my soul desired the first ripe fruit . Alluding to a hungry man that goes into a Vineyard to refresh his spirits with the fruit thereof ; but alas , there is not one pleasant bunch to be found , none but sower Grapes , to increase his Hunger , and set his Teeth on edge . ( 3. ) And that which much more aggravates the loss , is this : when it falls in a time wherein the spring and succession of good men is obstructed . In this case Death , like a storm of Wind , overturns the fairest , pleasantest , and most fruitful Trees in the Orchard , when there is no Nursery from whence others may be taken to plant in their rooms . Lastly , There is just cause to lament the removal of publick and pious men , when we consider what influence our sins and provocations have had upon those Judgments and Calamities ; our unworthiness of them , unthankfulness for them , and non improvements of such mercies , have bereaved us of them . I look upon every good man , as a good Book , lent by its Owner to another to read and transcribe the excellent Notions and golden Passages that are in it , for his own benefit , that they may remain with him , when the Owner shall call for the Book again : but in case this excellent Book be thrown into a corner , and no use made of it , it justly provokes the Owner to take it away in displeasure . Thus you see upon what account our sorrows for the death of good men are restrained , and upon what accounts and reasons they are due debt to the death of eminent and useful Instruments for God. What remains , is the Application of this point . And , First , The Point before us justly reproves three sorts of men . 1. The worst of men , such as secretly rejoyce , and are inwardly glad at the removal of such men ; they took no delight in them while they lived , and are glad they are rid of them when they are dead . Those that persecuted and hated them when alive , may be presumed to be pleased and gratified with their death . But alas , poor Creatures , they know not what they do ! The innocent preserve the Island . Except the Lord of hosts ( saith the Prophet ) had left us a small remnant , we had been as Sodom , we had been like unto Gomorrah , Isai. 1.9 . It 's a Proverb among the very Jews , Sinè Supplicationibus non staret Mundus : The World stands by the Prayers of the godly . Let the World think what they will of them , I tell you these men are a Screen , a Partition-wall , betwixt them and destruction . 2. It reproves the insensibleness of good men , who are apt too slightly to pass over such tremendous stroaks of God : for this it was that God reproved his own People , Isai. 57.1 . No man layeth it to heart . Where the want of affection is charged upon the want of consideration , none considering their worth , their use , or the consequences of their fall . Such Rebukes of God do certainly call for a deeper sence and sorrow , than is found in most men . 3. It reproves the very best of men , who though they do bewail and lament the loss of such men , yet they do not lament it in the due manner . They lament it one to another , saying , Alas , alas , such a Worthy is fallen , such an eminent Instrument in the Church or State is dead ; but they do not lament it in Prayer to the Lord , they mourn not over the matter to him , as David did , Psal. 12.1 . Crying , Help , Lord , for the godly man ceaseth . Help , Lord , the remnant that is left ; help , Lord , to repair the breach made by their death ; let the God of the Spirits of all flesh raise up a Man to fill the room and supply the want . Alas , how insignificant are the Lamentations of most men upon this account ! Secondly , This point invites us all this day to bewail the stroak of God that is upon us . I could wish that he that looks upon this Text , and then upon the countenance of this Assembly , might be able to discern the agreeableness of the one to the other , in such a sad and solemn occasion . O let all that love Sion , lament this day the fall of one of her true Friends and Lovers . I know Funeral Panegyricks are apt to be suspected of flattery ; but as I want a Rhetorical Tongue for such a work , so if I had it , it should never be saleable for so base a use and purpose . I am sure by sending the generality that die to Heaven , many are confirmed in the way to Hell. Nor can I but think of that serious Line in Chrysostom , What a poor comfort is it , to be praised where a man is not , and to be tormented where he is . But yet the righteous shall be had in everlasting remembrance , Psal. 112.6 . Expect nothing from me on this occasion , but what may be spoken with greatest assurance of truth , and that intended for the benefit and imitation of all that hear it . Some may think it a strain too high , to compare a private person with such a glorious King as Iosiah was ; but if Christ compared and preferr'd the very Grass of the Field , to Solomon in all his glory , I know no reason why we may not compare and parallel the precious Graces of a private person with a royal Saint , especially since the comparison is only made in the religious , not in the civil capacity . I am sure the Graces and gracious Performances of David , Hezekiah , and Iosiah , with all the other dignified Saints , were intended and propounded as Patterns for our imitation ; and no doubt but private Christians may measure by their Pattern . Beside , it is abundantly more safe to relate the Vertues of the Saints when they are dead , than whilst they were alive : for now there is no danger of provoking pride and vain-glory in them that are praised , but much hope of provoking an holy emulation and imitation in them that hear them . Well then , Absit invidia verbis : Suffer me this day to erect a Pillar to perpetuate the Memory of this deceased Worthy , to pay the tribute of my Tears due to that mournful Hearse , and to engage you to imitate those Excellencies of his , which I shall with equal truth and modesty display this day , that we also may be duly affected with the Rebuke of God upon us , and mourn over it before him . If when an eminent Commander in any Army falls , the whole Army is affected and concerned with his death ; The mourning Drum , the Lance and Ensignes trail'd ; The Robes of Honour all in Sables vail'd . Let it not be thought much , Christians should express their sense and sorrow in sighs and tears , for so useful and worthy a man as God hath this day removed from among us , whose Character I shall give you in the following immitable particulars . 1. That worthy man whose fall we lament this day , was seasoned with Religion in his Youth , by God's blessing upon his pious Education ; in this he had the advantage of Iosiah . His Progenitors were men of Piety , and himself a Child of many Prayers : and , as Monica said of her Son Austin , it was not likely that a Child of so many Prayers should perish . How importunately did they request the fervent Prayers of their pious Friends for him , in the time of his Education ? nor was it in vain , for they were manifestly answered in him . He soon discovered that Probity and Piety in his Youth , which justly raised great expectations from him in his riper years . 2. Nor did he frustrate those hopes ; for as soon as ever God had fixed him in a proper Sphere of Activity , ( I mean , a Family of his own ) those Graces that were in him shone forth , to the comfort and benefit of all that were about him . Ioshua's pious resolution was his ; As for me , I and my house will serve the Lord. He kept up the Worship of God in his Closet , as well as in his Family . And truly if Religion languish in the Closet , it will quickly die in the Family . His House was a Temple consecrated to God ; there the Morning and Evening-Sacrifices of Prayers and Praises were offered up . He called his Children and Servants to those Duties , not reckoning that time lost to him , which was spent for God. The Lord had endowed him with an excellent Spirit of Prayer himself : I have sometimes accidentally heard him praying in his Family , with such solidity of Judgment , pertinency of Expression , and holy warmth of Affection , that hath at once edified , refreshed , and reproved me in hearing him . He constantly read the Scriptures in course before Prayer , and oft-times with a Commentary upon them , for his own and his Families Edification . The Lords day he sanctified not only in more publick attendance on the Ordinances , but in the Duties of Reading , Repeating , Singing , and Catechising all his Children and Servants about him . And all this before he allowed himself or them any bodily Refreshments , lest the edge of their Affections should be blunted in Duty , by the clogging of Nature with Creature-repasts . And thus did he , as Iob , continually : to this course he was severe and constant , no incident occasions , how great or many soever , could divert him from it . 3. Neither was his holy Zeal and Christian care limited and circumscribed within his own Family , but was extended to the Souls of all in his Neighbourhood , who desired helps and means in the way of salvation . His House was seldom without a godly Minister in it , and loath he was to eat his pleasant Morsel● alone . It was the joy of his hear● to see his house fill'd on this account : How many Witnesses to the truth of this are here this day Like another Ioseph , he provide● food for your souls ; he loved , honoured , received , and incourage● the Ministers of the Gospel in thei● deepest sufferings ; gave them op●portunities of service , when som● durst not own them , and othe● violently persecuted them . 4. When God called him to publick Employments in the Commonwealth , he neither purchased nor abused that Trust ; but with a true English , rather a Christian zeal and courage , he dedicated himself to the service of God and his Country . Chearfully quitting all domestick concerns , spent his Estate , time , and pains , to heal the breaches of England . I know not a man whose zeal for the common good , would have carried him nearer to the Example of that noble Roman , who when a Chasm was made by an Earthquake , and the Oracle had declared , that it could never be closed , except something of value was thrown into it , cast in himself to close it . I could truly have said , had there been conveniency and opportunity for it , when he was laid in his Grave , Here lies a man that never betrayed nor deserted the Publick , for any private interest of his own . 5. He was a man that came as near Iosiah in tenderness of heart , as ever I had the happiness to be acquainted with . The Churches troubles were his troubles , they all met in him as lines in a centre ; he even lived and died with the interest of Religion : and of him I will say , as the Apostle said of Timothy , 2 Phil. 20.21 . I have no man like minded who will naturally care for your state , for all seek their own , not the things which are Iesus Christ's . Naturally , in this place , is not opposed to Spiritually , but to Artificially . Many can artificially act the part of a Zealot , when their own interest lies in it ; but he naturally , and therefore freely , cheerfully , and constantly . 6. But though these Excellencies were in him , he had his Naevi , blemishes , and imperfections . Elias was a man of like passions and weaknesses of Spirit . All these I doubt not but God hath covered , and he is now perfectly freed from them all . There is now no passion left within him to be stirred by temptation , no despondencies and sinkings of Spirit under dismal aspects of Providence . His Graces are perfected , and his Corruptions finally eradicated . 7. To conclude , he was a man of great Afflictions , as well as tender Affections . And as the Lord greatly honoured him in the course of active obedience , so he greatly proved and tryed him in a course of passive obedience . He not only gave the Cross in his Coat , but bear it upon his Shoulders : for besides those troubles which were properly sympathetical , he had his Idiopathetical sufferings also , and that both from the hands of men , and from the hand of God. His Piety made and marked him for an Object of Persecution ; the Archers shot at him , and sorely grieved him ; he and his Family were hunted with a Net ; the Lord lay it not to their charge : Et hinc illae lachrymae . The sad effects thereof , I chose rather at this time to pass over with a sigh , than in this place to commemorate . And as the hand of man was upon him , so the hand of his God also . First , lopping off all the pleasant Branches that sprang from him , and that one after another ; when come to the endearing age , opening and disclosing the Bud : And as the Complement and Issue of all , breaking his constitutional strength with a long languishing Disease , which at last extinguished this bright Lamp , and hath left his Family and Neighbourhood in darkness and sorrow . His poor Heart was the Anvil on which many Hammers of Affliction had been a long time beating ; and no wonder it appeared relaxed and tumified , when it was inspected , having endured so many successive stroaks of sorrow . And now what the Lord spake of Israel in Ier. 11.16 . is fulfilled upon this worthy person , The Lord called thy name a green Olive-tree , fair and of goodly fruit , with the noise of a great tumult he hath kindled a fire upon it , and the branches of it are broken . Thirdly , I shall wind up the whole in several seasonable and necessary Counsels : Some more general , others more particular , and some most particularly and especially . First , Counsel to all in general , to awaken themselves , and recover a due sense of such sore Rebukes of God as this is . When Saul fell , David lamented it , saying , The beauty of Israel was slain on thy high places . God hath this day stript off an Ornament from this Country . Such Dispensations of Providence speak indignation coming on . It requires almost an Age to breed and furnish a man with due qualifications for the service of the Church and Common-wealth . England doth not so abound with pious , zealous , and faithful Gentlemen at this time , but that it may sensibly feel the loss of such a man. Secondly , More particularly , let the Ministers of Christ lament his fall , as Ieremiah did the fall of Iosiah in the Text. He was a true Friend to Christ's faithful Ministers , and had them in honour for their work sake . 'T is true , he hath no more need of us , he is now wiser than his Teachers ; but we greatly need him , and men of his Spirit , in such a dull degenerate Age as we live in . Thirdly , And most particularly , I shall apply and close all with a few words of Counsel to the dear and now desolate Relict of this Worthy Person , whose sad lot it is this day to over-live the mercies and comforts she once enjoyed in him . Madam , God hath this day covered you with Sables , written bitter things against you , broken you with breach upon breach . Your sorrows need not be excited , but regulated . 'T is my trouble , that I cannot discharge my duty to the memory of your dear Husband , without exasperating your Griefs , which alas were too acute before ; but Rods have their voices : Blessed is the man whom God correcteth and teacheth him out of his Law. Hear you the Rod , and who hath appointed it ; and oh that your Soul may this day take in these necessary Counsels and Cautions , without which your Afflictions cannot be sanctified to the advantage of your Soul. And , 1. Learn from hence the vanity of the Creature , the emptiness and nothingness of the best things here below . How hath God made your best comforts on Earth to shrink up and vanish into nothing ? How do our fancies varnish and guild over these empty Bubbles ? What great expectations are we apt to raise from them ? How apt to fall asleep in the bosoms or laps of earthly Enjoyments ? and say with Iob , I shall die in my nest , and multiply my days as the sand . When loe , in a moment the projects and expectations of many years are over-turned . Oh what a difference will you find betwixt hope founded in Christ , Comforts drawn out of the Promises , and the flattering Comforts and vain hopes founded in the Creature whose breath is in its Nostrils ? 'T is time for you and for us all to wean off from this vain World ; mortifie our Fancies and Affections to it , and place them where they shall not be capable of disappointment . 2. Guard carefully , I beseech you , against those Temptations which probably may accompany this Affliction . It may be Satan will suggest to your heart , what he once put into their lips . Mal. 3.14 . What profit is it that we have kept his ordinances , and walked mournfully before him ? Where is the fruit of Prayer ? What good have I seen of Fasting ? What hath Religion availed ? Do not prayerless and ungodly Families thrive and prosper ? Beware of this . Madam , I doubt not but you will acknowledge there have been sins and provocations within your walls , yea within your heart , for which God may as justly and severely judge your house as he did Ely's . Remember the rewards of Religion are not in this World ; and should we speak thus , we shall offend against the generation of his Children . All we must expect from Religion , is to save our souls by it . 3. Call not the love of God into question to your self , or yours , because of these severe stroaks of God upon you and them : You know Iosiah was dear to God , yet he died in the prime of his days , by a violent hand , remote from his own home , and was brought home in the second Chariot to Ierusalem , a Spectacle of far greater sorrow , than your dear Husband was ; and yet notwithstanding all these sad circumstances of his death , the Promise of his God was punctually performed to him , that he should die in peace , and not behold the Evil that was to come . There is a vanity , saith Solomon , which is done upon the earth , that there be just men unto whom it happeneth according to the work of the wicked : again , there be wicked men to whom it happeneth according to the work of the righteous , Eccles. 8.14 . But then remember , that it is but in the Earth ; here , or no-where , God must chastize his Children . 4. See that you maintain that holy course of Religious Exercises in your Family , and in your Closet , wherein he walked so exemplarily before you . Let Religion live , though he be dead ; and convince the World , I pray you , that it was Gods influence , and not your Husbands only , which was the Spring and Principle of this holy Course . 5. Strive not with your Maker , nor fret against the Lord , under this irksome and painful Dispensation . Remember there is a Woe hanging over this sin : Isai. 45.9 , 10. Woe to him that striveth with his Maker . There is a twofold striving of men with God , one lawful and commendable , when we strive with him upon the knee of importunity in Prayer , thus Iacob wrestled with God and prevailed , Hos. 12.4 . the other is highly sinful and dangerous , when we presume to censure or accuse any of his works as defective in wisdom or goodness . He that reproveth God , let him answer it , ( i. e. ) at his peril be it . This sinful striving with God is twofold , either Vocal or Mental . 1. Vocal , when men in bold blasphemous language , arraign the Wisdom , Power , Goodness , or Faithfulness of the Lord at the bar of their own Reason , and there condemn them , setting their mouths against the Heavens , Psal. 73.8 , 9. this is the sin of the wicked , yea of the first-born sons of wickedness . 2. Mental , in inward frets , murmurs , repinings against God ; Prov. 19.3 . The foolishness of man perverts his way , and his heart fretteth against the Lord. The heart may cry out impatiently against God , when the tongue is silent : And if the frets and murmurs of the heart be ( as indeed they are ) interpretatively no better than a striving with our Maker , then this sin will be found more common among good men in the Paroxisms of Affliction , than we imagine . It will be necessary therefore , for your sake , and the sakes of many more in a like state of Affliction with you , to stay a while upon this head , and consider these following Queries . Query 1. How far we may enquire , expostulate , and complain in times of Affliction , without sin ? Query 2. Wherein lies the sinfulness and danger of exceeding these bounds ? Query 3. What Considerations are most proper and powerful to restrain the afflicted soul from this sinful excess ? Query 1. How far we may enquire of God , expostulate with him , and complain to him in time of Affliction , without sin ? 1. We may humbly enquire into the causes and reasons of Gods displeasure against us , not to seek matter for our Iustification , but Direction in the work of our Humiliation . So David enquired about the three years Famine , and the Lord inform'd him for whose sake and for what sin it was , 2 Sam. 21.1 . And thus Iob addressed to him in the day of his Affliction , Iob 10.2 . Shew me wherefore thou contendest with me ; ( i. e. ) convince me what special sin it is for which I am thus afflicted . This is so far from being our sin , that it is both our duty , and the excellency of our Spirits ; 't is a Child-like temper , willing to know , that we may be particularly humbled for that sin , and for ever the more careful to shun it . That which I see not , teach thou me ; if I have done iniquity , I will do no more , Job 34.32 . Thus far we are safe . 2. We may plead by Prayer , and put him in mind of his Mercies , Relations , and Promises , in order to the change of his providential Dispensations towards us : we may say to him under the smartest Rod , as the Church did , Doubtless thou art our Father , Psal. 74.20 . Have respect to the Covenant , or as Iacob , Gen. 32.9.12 . Thou saidst , I will surely do thee good . 3. We may complain to God under our sufferings , and spread them before him in all their circumstances and aggravations , as Iob , He●an , Asaph , Hezekiah , and David did . He allows his Children to complain to him , but not of him . I poured out my complaint before him , I shewed before him my trouble , Psal. 142.2 . To whom should a Child make his complaint , but to his Father ? So far we are safe . 4. We may submissively pray for the removal of his hand from us , and entreat that his anger may cease ; that he will turn again and heal us and our Families , and not draw forth his anger for ever . So did David , Psal. 39.10 . Remove thy stroke away from me , I am consumed by the blow of thine hand . Q. d. Ah , Lord , I am not able to endure another stroak . All this while we are safe , within the bounds of our Duty . But then , Query 2. Wherein lies our sin and danger , in exceeding these bounds ? I answer , Sol. When forgetting God's Soveraignty , and the desert of our Iniquities , we arrogantly censure his effecting , or permitting Providences , as if they had no conducency to his own glory , or our good . This is both sinful and dangerous : for , 1. This is a proud exalting of our own Reason and Understanding , above the infinite Wisdom of God. God hath made our Reason a Judge and Arbitor in matters within its own Sphere and Province ; but when it comes to summon God to its Bar , and article against Heaven , it is an insufferable arrogancy , and we do it at our own peril . God will have all men know that he is an unaccountable being , Iob 33.13 . yea , he will have us to know , that the foolishness of God is wiser than men , 1 Cor. 1.25 . that is , that those very works of God which mans proud Reason adventures to censure , as not so wise a method as their own would be , hath more wisdom in it , than all the deep-laid designes of the greatest Polititians in the World. And it is strange that men should dare to attempt such a wickedness as this , after God hath so severely punished it in the fallen Angels . 2. It is no less than a spurning at the Soveraignty of God , from whose pleasure we derive our Beings and all our Mercies , Rev. 4.11 . In these quarrellings of Providence , and frets at divine appointments , we invade his Throne , and controul his soveraign Pleasure . How monstrous were it to hear a Child quarrelling with his Father , that he is not so and so figured , or the Clay to chide the Potter for moulding it as it is ? 3. 'T is destructive to our own inward peace and tranquility of mind , which is part of the punishment of this sin ; and a smart stripe , a sore rebuke it is from the hand of God upon us . Contention is uncomfortable , though but with a Neighbour , worse with a near Relation ; but a quarrel with God is destructive to all comfort in the World. Afflictions may disturb a good mans peace , but a mutinous Spirit against God , destroys and stabs it at the very heart . What is the sin and torment of the Devils , but their rage against the Lord , and swelling against the methods of his Grace ? He seeketh rest , but findeth none , Mat. 12.33 . The peace of our Spirits is a choice Mercy , and might be maintain'd amidst all our Afflictions , were but our interest in his Promises , and the true level of his Providences cleared to us . 4. 'T is irrational , and highly unjust , to give the cause , and quarrel at the effects . God hath righteously and inseparably linked penal with moral evils ; sin and sorrow by the Laws of Heaven are tackt and united together ; he that doth evil , shall feel evil , Gen. 4.7 . We adventure upon sin , and then fret at Affliction : Prov. 19.3 . The foolishness of a man perverts his way , and his heart fretteth against the Lord. Is this becoming a reasonable Creature ? Doth not every man reap as he soweth ? Can the seed of sin bring forth a crop of peace and comfort ? Why doth the living man complain , a man for the punishment of his sins , Lam. 3.39 . Search your hearts , and search your houses , and you will quickly find that all your Afflictions in this World , were they ten thousand times more and heavier than they are , do not come near to the desert of one sin . All sorrows , losses , afflictions on this side Hell are quite below the value of sin , the meritorious and provoking cause of them all . 5. 'T is foolish and vain , to strive against God , and contest perversely with him . Can our discontents relieve us ? or our murmurs ease us ? Will they turn God out of his way ? No , no ; He is in one mind , and who can turn him aside ? Job 23.13 . The Wheels of Providence go straight forward , and turn not when they go , Ezek. 1.17 . We may bring them over us to crush us , by standing thus in their way , but cannot turn them out of their way . Impatiens oegrotus , crudelem facit medicum . If ye still walk contrary to me , then will I walk contrary to you , and punish you yet seven times for your sins , Lev. 26.13 , 14. or I will walk in the rashness of mine anger , smiting you without moderation , as men do in the height of their rage and fury . This is all we shall get by fretting against God. Never expect relief under , or release from the Yoak God hath laid on your necks , till you be brought to accept the punishment of your iniquities , Lev. 26.41 . 6. 'T is a sin full of odious ingratitude towards your God : Which appears ( 1 ) in murmuring because it is so bad , when we should be admiring that it is no worse . Are there not millions in Hell that never sinned at higher rates than you have done ? Is this Affliction as bad as Hell ? Hath God pardoned you , and saved you , and yet doth he deserve to be thus requited by you ! ( 2 ) In murmuring that our condition is so bad , when we may every day see others in a far worse case who are equal with us by nature , and were equal with them in guilt and provocation . If we speak of outward Afflictions , certainly others would be glad to exchange conditions with us , and account themselves happy in our circumstances . Consider the description given of those persons , Iob 30.3 , 4 , 5. and how little they differ in the manner of life from bruit Beasts : and if we speak of inward troubles , compare your own with those of Heman , and Asaph , in Psal. 77. and Psal. 88. and if of both together , and that in an intense degree , consider Iob 6.4 . and you will soon find your condition full of sparing Mercy : these excellent persons that were so much above you in Grace , were yet plunged so much deeper than you into Affliction . And is it not then vile ingratitude in you , thus to mutiny and charge your God foolishly ? ( 3 ) But especially here lies our ingratitude , in quarrelling and censuring those Providences , whose very end and errand is our eternal good ; Heb. 12.10 . But be for our profit , that we might be partakers of his holiness . 7. 'T is a sin that deprives us of the fruits and benefits of our Afflictions : a tumultuous raging Spirit reaps no good by the Rod. The fruits of Affliction are called the peaceable fruits , Heb. 12.11 . because they are always gathered and reaped down by the afflicted soul in a quiet and peaceful temper . Anima sedendo , & quiescendo fit sapiens : Blossoms and Flowers open not in the boysterous storms of Winter , but in the mild and gentle Spring . Well then , be convinced of the sin and danger of a discontented Spirit under the hand of God , and instead of mourning over lost Relations , now mourn for the loss of Patience , the want of Submission , and for the pride and arrogancy of your own Reason , that presumes to correct the works of the Almighty , and say to God , as Ioseph did to his Father , when he wittingly crossed his hands in blessing Ephraim and Manassah , Not so , my Father ? This is not fit . Query 3. But how may these Evils be prevented or cured , and the tempestuous soul calmed under the the Rod ? How shall all strifes betwixt God and his People be ended , and the soul made quiet at his feet ? Reply , This blessed frame of Spirit may in a great degree and measure be attained in the use of the following Directions . I say , ●n their use and application , not by the prescription or simple knowledge of them . And , Rule 1. The first Rule or Direction , is this : Study well the glorious soveraignty of God over you , and aw your hearts with the consideration of it . From his meer pleasure you and all that is yours proceeded , on his pleasure you depend , and into that good pleasure of his will your wills therefore ought to be resolved : Whatever the Lord pleased that he did , in heaven and in earth , in the sea and in all deep places , Psal. 135.6 . Man and man stand on equal ground , and if our Reason be not satisfied about the equity of mens dealings with us , we may ask who did it , and demand the reasons why he did it ; but when we have to do with God , we mus● not dispute his pleasure . Let the Potsherd strive with the Potsherd of the Earth , but let not the Clay dispute with the Potter . Now the Soveraignty of God is gloriously display'd in his Decrees , Laws and Providences . ( 1. ) In his Decrees , appointing the Creatures to their ends , whether to be Vessels of Mercy , or of Wrath , Rom. 9.18 , 19 , 20. In this case there must be no disputing with God. ( 2. ) In his Laws , appointing the work and duty of the Creature , as also the Rewards and Punishments ; Jam. 4.12 . There is one Law-giver , that is able to save and to destroy . In this case his Soveraignty immediately and indispensably binds the Conscience of man , and no humane Authority can dissolve that Obligation : Nor must we snuff at the severest command . ( 3. ) The glorious Soveraignty of God is display'd in his providential administrations , appointing every man to that station and condition he is in in this world ; whether it be high or low , prosperous or afflicted . Psal. 75.6 . I said to the fools , Deal not foolishly , &c. for promotion cometh not from the east , or the west ; but God is Iudge : he putteth down one , and setteth up another . Let not them that are at the top of the world , be lifted up ; nor those that are at the bottom , be dejected : for God cast every mans lot , and changeth their condition at his pleasure ; a word of his mouth plucks down the lofty , and exalts the lowly ; he woundeth , and his hands make whole . Hence it becomes the afflicted to be still , and know that he is God , Psal. 46.10 . to put his mouth in the dust , and quietly to wait for his salvation . All our fretting and struggling cannot shake off the Yoak which he hath put upon us , but a weak and quiet submission to his will , and compliance with his designs , is the best expedient to procure our freedom . There is not one circumstance of trouble befals you , without his order ; nor can you expect deliverance , but by order from him . Rule 2. Study the transcendant evil of sin , and what the demerit of the least sin that ever you committed is . This will becalm your tempestuous Spirits , and at once work them into Contentation with your present state , and Admiration that it is no worse , Lam. 3.22.39 , 40. Consider , thou querulous and discontented Soul , that the wages of sin is death , Rom. 6. ult . that tribulation , anguish , and wrath , are due by Law , to every soul of man that doth evil ; that so often as we have sinned , so often have we deserved Hell : and shall we then charge God with severity , for scourging us with the Rods of gentle fatherly chastizements ? Is this Hell ? Dare you say the severest affliction that ever was upon you , is above the demerit of your sin ? 'T is true indeed , the Lord tells Ierusalem , that she had received of his hands double for all her sins , Isai. 40.2 . But that is not the language of strict Justice , but of Compassions rolled together . There is not a gracious soul in all the world , but will readily subscribe Ezra's Confession , that God hath afflicted it less than its iniquities deserve , Ezra 9.13 . Oh if once we measure our afflictions by our sins , we shall admire they are so few , so mild and gentle , as they are . Rule 3. Consider what a difference there is betwixt the Saints meeting with afflictions , and their parting with them . You meet them with trembling and astonishment , but you shall part with them with praise and thanksgiving , blessing God for the manifold blessings they have instrumentally conveyed to your souls . It is good for me , saith David , that I have been afflicted . By these things sin is prevented , discovered , and mortified , the ensnaring World imbittered , and the Rest to come sweetned . Many other excellent Rules may be added ; try these , and the blessing of the Spirit accompany them . To conclude , be not swallowed up of sorrows for what you have lost , but balance all the troubles of this life , with the hopes of the next . Your dear Children are gone , your sweet Husband is gone ; but consider who took them , and whither . It is said of Enoch , Gen. 5.24 . He walked with God , and was not ; for God took him . Mr. Upton is not , and yet he is : He is not with men , he is with God : He ceases not to be , though he cease to breathe : He is taken away , but God took him : He is better where he is , than where he was : Though he be not in your Bosom , he is in Christ's . Imitate his Zeal , Plain-heartedness , diligence in Duties , and you shall shortly meet him again , and never part any more . For this we say by the word of the Lord , that we which are alive , and remain to the coming of the Lord , shall not prevent them which are asleep . For the Lord himself shall descend from heaven with a shout , and with the voice of the archangel , and the trump of God : and the dead in Christ shall rise first . Then we which are alive , and remain , shall be caught up together with them in the clouds , to meet the Lord in the air : and so shall we ever be with the Lord. Wherefore comfort one another with these words . Did you but know the deep Emphasis of these words , ever with the Lord , I doubt not but you would find Comfort enough in them for your self , and a great overplus for the comforting of others . FINIS . Notes, typically marginal, from the original text Notes for div A39658-e590 w. 2. v. 3. Psal. 30. Psal. 101.2 , 3 , 4 , 5 , 6 , 7. Plus est quam haec domus mea ante deum . Jon. 2 Sam. 7.12 , 13 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinavit , disposuit , aptavit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit ser●avit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 9.2 . Virgil. Zech. 12.10 . Psal. 119.92 . Job 6.2 , 3. Psal. 60.3 . Psal. 94.19 . Jer. 2.13 . Isai. 57.12 . Joh. 14.18 Heb. 6.17 ▪ 18. Isai. 56.4 . 1 King. 17.18 . Job 16.8 . Isai. 33.24 . Psal. 103.1.3 . 1 Cor. 15.55 . Ovid. Jer. 31.33 , 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It respects the propitiatory expiation of sin by Christ , who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Joh. 2.2 . & Rom. 3.25 . Psal. 89.30 , 31. Ezek. 1.18 . Isai. 40.13 , 14. Jer. 32.40 . Psal. 119.71 . Psal. 94.19 . Isai. 27.9 . Isai. 27.8 . Eph. 4 6. Exod. 33.15 . Psal. 89.33 . Jer. 31.34 . Joh. 10.28 . 2 Cor. 6.10 . 2 Cor. 6.9 . Psal. 6.1 . 1 Thess. 4.13 , 14 , 15 , 16 , 17 , 18. Isai. 26.19 . Rom. 4.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mittere qua si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in manibus . Psal. 102.26 , 27. Psal. 116.7 . Gal. 2.21 . 2 Cor. 4.16 , 17 , 18. Psal. 119.50 . Rom. 15.4 . Job . 33 23. Jam. 5.11 . Filius mihi erat Adolescens , solus vitae successor , solatium senectae , gloria generis , flos aequalium , sulcrum domus , aetatem gratiosissiman agebat , &c. III. IV. Notes for div A39658-e9420 Ierom à lapide . Iustin Martyr . Doctr. 1 Reason . 2 Reason . 3 Reason . 4 Reason . 5 Reason . 6 Reason . 1 Use. 2 Use. 3 Use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temerè ambulabo . 1 Thess. 4.15 , 16 , 17 , 18. 
A44678	----	A funeral sermon for Mrs. Esther Sampson the late wife of Henry Sampson, Dr. of Physick, who died Nov. 24. 1689 / by John Howe ... Howe, John, 1630-1705. 1690 Approx. 72 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A44678 Wing H3026 ESTC R19694 12221747 ocm 12221747 56414 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44678) Transcribed from: (Early English Books Online ; image set 56414) Images scanned from microfilm: (Early English books, 1641-1700 ; 919:18) A funeral sermon for Mrs. Esther Sampson the late wife of Henry Sampson, Dr. of Physick, who died Nov. 24. 1689 / by John Howe ... Howe, John, 1630-1705. [4], 28 p. Printed for Thomas Parkhurst ..., London : 1690. Reproduction of original in Bristol Public Library, Bristol, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sampson, Esther, d. 1689. Funeral sermons. Sermons, English -- 17th century. 2004-10 TCP Assigned for keying and markup 2004-10 Aptara Keyed and coded from ProQuest page images 2004-11 Mona Logarbo Sampled and proofread 2004-11 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A Funeral Sermon FOR M rs . ESTHER SAMPSON , The Late Wife of Henry Sampson , D r. of Physick , who Died Nov. 24. M.DCLxxxix . By John Howe Minister of the Gospel . Published principally for the use of such as languish under painful and Chronical Diseases . LONDON , Printed for Thomas Parkhurst at the Bible and Three Crowns , at the lower end of Cheap-side , near Mercers Chapel . 1690. TO My Worthy Friend Dr. Henry Sampson . SIR , I Have perused the Papers which you sent me , and find , as far as I can recollect , they contain in them the Substance of what was delivered : With no more mistakes than is usual , in writing from the mouth of one who is not of the slowest speakers . Some things besides , which the limits of the time allow'd not to be spoken ( having some short memorials of them by me ) I have added , conceiving they might , also , contribute towards the good end you proposed to your self , in so earnestly desiring this publication , the assisting of their patience , and their good and placid thoughts of God , who are exercis'd under Long and Languishing Distempers . The observations which your Profession hath occasion'd you to make in the cases of many others , hath , I doubt not , let you see the need of somewhat to this purpose ; otherwise the example you have had so long before your eyes of so calm and compos'd a temper in this excellent relative of yours , might have made you less apprehensive how great an addition a fretful , unquiet spirit is , both to the Sin , and the Affliction of a Sickly State. I am sensible your own affliction is great in the loss you now sustain . The relief will be great , and suitable ; which the forethoughts of that State will afford , where they neither Marry , nor are given in Marriage , but are as the Angels of God in Heaven . I am , SIR , In much sincerity , and affection , yours to serve you in the work and labour of the Gospel , John Howe . LUKE 13. 16. And ought not this woman , being a daughter of Abraham , whom Satan hath bound , lo these eighteen years , be loosed from this bond , on the Sabbath day ? YOU will soon see the occasion , and connexion of these words , by viewing over the whole Paragraph to which they belong , verse 10. And he was teaching in one of the Synagogues on the Sabbath . 11. And behold there was a woman which had a spirit of infirmity eighteen years , and was bowed together , and could in no wise lift up her self . 12. When Jesus saw her , he said to her , Woman , thou art loosed from thine infirmity . 13. And he laid his hands on her , and immediately she was made straight , and glorified God. 14. And the Ruler of the Synagogue answered with indignation , because that Jesus had healed on the Sabbath day , and said unto the people , There are six days , in which men ought to work , in them therefore come and be healed , and not on the Sabbath day . 15. The Lord then answered him , and said , Thou hypocrite , doth not each of you on the Sabbath loose his Ox and his Ass from the stall , and lead him away to watering ? 16. And ought not this woman , being a daughter of Abraham , whom Satan hath bound , lo these eighteen years , be loosed from this bond on the Sabbath day ? 17. And when he had said these things , all his adversaries were ashamed ; and all the people rejoyced for all the glorious things that were done by him . Inasmuch as our blessed Lord spake these words , and did the thing which occasion'd them , upon that which was , with the Jews , their Sabbath day ; it cannot be unfit for us to consider them upon ours , they so fitly leading us to consider also , another release wrought for a daughter of Abraham too on our Sabbath day . It was formerly told you upon what occasion , and I doubt not but you generally know , upon whose account we were to divert from our usual course and Subject at this time . Nor could any thing have been more suitable to the present occasion ; for not only was this Daughter of Abraham releas'd from her Infirmity upon the Sabbath day ; but the time , wherein it remain'd upon Her ( in a great and manifold complication ) was ( as her surviving Consort hath acquainted me , and who therefore recommended this Subject ) precisely about eighteen Years . There are ( 't is true ) disagreements between our case , and that case in the Text , which do not therefore render both together less instructive to us , but the more . And , to make way to what may be so , you must here take notice , that these Words are part of our Lords Defence of what he had done , in performing this work of Mercy , wherein what he says is justly severe , and very clearly convictive . It is very deserved and just severity , that he call'd him , who cavil'd in the case , by his own true name , thou hypocrite . He , under pretence of great sanctity , discovers the highest enmity , even against our blessed Lord himself , who came ( being sent ) upon the holiest and kindest design into this World. The zeal which he pretends for the observation of the Sabbath , could not be the thing that he did really mean , or that acted him in this case . For it was not likely he could be ignorant of what was a known adjudg'd Case among the Jews ( as some of their own Rabbies * inform us ) that all needful endeavours ought to be used for the cure of the sick upon the Sabbath day . So as that he very well knew , no rule could be broken in this case . But this he reckons was somewhat plausible , and he pleases himself in it , that he could tell how to vent his spite against Christ and Christianity , under a mock-shew of great Sanctimony . And our Lord justly calls him what indeed he was , when he would thus seem what he was not . It was not that he cared for Religion , or for any thing of real Sanctity , of which a due and just observation of the Sabbath was a real part ; but that he had a mind , as far as conveniently he could , to express his displeasure at that evidence and lustre , wherewith the glorious works our Lord wrought evinc'd him to be the Messiah ; while yet he was struck with that awe of him , that he adventures not to direct his reproof to him , but the people . It is here by the way to be noted that they were not thus disaffected to our Lord , and the Religion he was about to introduce . No , but this Ceremonious Bigot , a Ruler of the Synagogue , was the ill-pleased , disaffected Person . I shall not trouble you with the discussion what sort of power it was that belonged to that Office. Some well acquainted with the Jewish writings say , that the Ruler of the Synagogue was not wont himself to officiate , as Minister in Sacris ; but his business was circa Sacra , to regulate the Administration . We consider not his Power , but his ill-will , and enmity against Christ , and true Religion . The people , in the mean time , throng'd after him in Multitudes , and beheld the great works he wrought with joy , and glorified God. Only where was more power , and probably more knowledge , there was more too of a peevish spite and envy , that the interest of our Lord was , by so proper means , growing in the World. A sad ( and not a new ) thing ! that Religion should have most opposition , whence it should have most of countenance , and advantage to dilate and spread it self . Do any of the Rulers believe on him ? But the people ( whom they despised , and pronounc'd accursed for that reason ) were more apt and forward to receive the Gospel , Joh. 7. 48 , 49. The more there is of light , unaccompany'd with a pious Inclination , the higher , the more intense and fervent , the finer and more subtle is the venome and malice against Christ , and real Christianity . But our Lord was not diverted from his kind and compassionate design , by any such obstructions as these . His love triumphs over them ; and he makes that discovery of this compassion , which could not but carry the clearest conviction with it , as his reproof carry'd the brightest justice . Why , what , saith he , Do not any of you loose an Ox , or an Ass from the Stall on the Sabbath day ? and shall not I loose a daughter of Abraham ? 'T is like she was a Daughter of Abraham , not only as being a Jewess , but as being a believer ; as being , according to Scripture language , of Abrahams Seed , in the Spiritual sense , as well as the natural ; and he was the more peculiarly compassionate upon that account ; and yet more , because her ail proceeded from the malignant influence of the Devil . Shall not I loose such a one whom Satan hath bound , that great enemy of mankind ? Why should not I shew my self so much the more a Friend , by how much the more he appears an Enemy , and give the earliest relief the matter can admit ? 'T is very true indeed , his compassion was never to incline him to do unfit and unseasonable things , or things that were no way subservient to his principal end . But such a subserviency being supposed , his relief must be with the earliest , to day , before morrow , though it were the Sabbath day . And so now you have the ground of discourse plainly in view before you . That the Devil cannot be more maliciously intent to afflict those that relate to God ( even , when it is in his power , with bodily distempers ) than our Lord Jesus is compassionately willing to relieve them , without distinction of time , when it shall be consistent with , and subservient to his higher and greater purposes . In speaking to this , I shall 1. Touch briefly upon what is here exprest in the Text , the hand that Satan may have in the Afflictions , yea and in the bodily distempers of men , and even of them that belong to God among them . 2. What hand our Lord Jesus has in their relief or releasement . 3. How far we may understand , or may reasonably expect his compassion to influence him in such cases . 4. I shall shew that however the release be wrought , it is done very mercifully towards them that belong peculiarly to God. And so make use of all . 1. Somewhat briefly as to that first query , What hand it is supposable the Devil may have in the afflictions of men , and more particularly of them that belong to God ; as this woman being a Daughter of Abraham was to be considered , as one within the compass of Gods Covenant , and not improbably as one , that , in the strictest sense , was in Covenant with God. 1. It is plain in the Text , the Devil had a direct hand in her distemper , called a Spirit of infirmity . There were more evident , and more frequent instances of this kind in that time , the Devil then setting himself more openly to contend against the incarnate Son of God , upon his more open appearance to rescue and recover an Apostate World from under his Dominion and Tyranny . But as to more ordinary cases we may further consider , 2. That the Devil is a constant enemy to mankind , apt and inclin'd , as far as God permits him , to do men all the mischief he can . 3. That as he first introduc't sin into the World , so he hath , by consequence , all the calamities that afflict it . There had been no Death , Sickness , or Distemper upon the bodies of men , but from hence . Consider the Devil therefore , as the Prince and Leader of the Apostasie , who first drew man into transgression , and thereby render'd him liable to the Justice of his Maker , turn'd his Paradise into a desart , and a region of immortal undecaying life , into a Valley of sickly Languishings and death it self ; So may he said to have had a ( remoter ) hand , in binding not only this Daughter of Abraham , but every child of Adam in all the Afflictions , Maladies , and Distempers which befall them here , and finally in the bonds of Death too , whereof he is said to have had the power . Tho the Children of the second Adam , ( with whom , for this purpose he was partaker of Flesh and Blood , and became with them a Son of Abraham , and of his Seed ) are , by being so bound , releas'd and made free , both from Death , and the bondage of fearing it , to which they were otherwise Subject all their days , as we shall further see anon . 4. Tho God do not ordinarily allow him more power , yet we may well suppose him to have more malice against these Children of Abraham ( who thereby pass into the account of his own Children also ) being more intent upon vexing and afflicting , whom he apprehends or suspects he shall never be able finally to destroy ; and always apt to use all the power shall be allowed him to this mischievous purpose . We find that the afflictions of the people of God , in other kinds , and even in this kind , are expresly , often , attributed to the Devil . In other kinds , Satan shall cast some of you into prison , Revel . 2. 10. And divers think that thorn in the flesh which the Apostle suffered , 2 Cor. 12. was some acute bodily pain , and he says expresly , it was a messenger of Satan sent to buffet him . He , 't is said , smote Job with the tormenting boils that afflicted him so grievously , and so long , and brought the other calamities upon him that you read of in his Story . 5. And again it is further to be considered , that whereas in all Diseases , the Morbisick Matter , whether immediate in Mens Bodies , or remoter in the incompassing Air , differs not from other matter , otherwise than only in the various disposition , figuration and motion of parts and particles whereof it is made up ; inasmuch as the Devil is called the Prince of the power of the Air , we know nothing to the contrary , but that he may frequently so modifie that , as that it shall have most pernicious influences upon the Bodies of Men , and upon those especially , so far as God permits , that he has any greater malice against . 6. And again , ( supposing this ) it is not a stranger thing that God should permit him to afflict the Bodies of them that belong to him , than to disturb their minds . Sure their Bodies are not more Sacred . If we should suppose that he may some way or other perniciously agitate the humours in humane Bodies , 't is no harder a supposition than that he should so variously from the images in the fancy , by which he tempts : for herin surely he comes nearer us , and is more inward to us . 7ly . Nor is it less supposable that God should , in some instances . permit the Devils to follow their inclinations in afflicting his people , than wicked men to follow theirs , which , in the general , carry them to the same thing ; when he knows how to turn the one to after-advantage , as well as the other . But we have no ground to think , notwithstanding all this , that the wisdom and goodness of Providence will ordinarily permit that this Agency of the Devil , in the mentioned cases , should be altogether in a contra-natural way ; but only , by so moving and acting with natural causes , that he may be also obviated , through the ordinary blessing of God , by natural means , and causes too . Much less is it reasonable that diseases should be themselves reckon'd very Devils , as was the opinion of the Gnosticks of old , wherein they much concurred with the Manichees , and whom , together with them , the more honest-minded Pagan Plotinus so copiously confutes ; ( though that that was more anciently a common Opinion , the Septuagints rendring the word that signifies Plague by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in several places of Scripture seems to intimate . But the commonness of such an Opinion in a dark time , signifies nothing to sway ours this way or that . ) But whatsoever hand the Devil may be supposed to have in their afflictions , or sicknesses that belong to God , we are in the 2d . place sure , That our Lord Jesus has a most kind hand ( whensoever it is ) in their release , which though it were here in a more extraordinary and immediate way , and besides the course of nature ; the disparity in this case signifies nothing to the lessening of the favour , towards those whom he vouchsafes to relieve in other cases ; for the influence that he has in ordinary cases is as truly divine . If the cure of a diseased person be wrought by his blessing upon ordinary natural means , his cooperating with nature is less amazing , but not less effectual , or less kind ; as also the efflux from God is ( for his own part ) as real , when he works with second causes , as without them ; and as immediately reaches the effect , in both the senses of immediateness , whereof so much noise is made in the Schools . And we must further know our Lord Christ is now the universal Regent of all Nature , even as he is the Christ , the world being devolv'd into his hands , and all power being given to him both in Heaven and Earth . He is Lord of all . When therefore any of you are sick , it is by his disposal , if you are recovered out of that sickness . Nor is his Agency less or lower , whether it be by blessing a Medicine , or working a Miracle . His power and love are the same either way . And know , there is an honour , and acknowledgment due from Christians to their great crucifi'd Lord , who hath founded a dominion over this world in his blood , who died , and revived , and rose again , that he might be Lord of living and dead . Therefore you are to reckon you are beholden to Christ for all your recoveries , and all your refreshings that you meet with amidst the many infirmities and frailties of this your present mortal state . And if the release be by death , as the case is , which we now have specially to do with , that universal power of his over all lives , must be understood immediately to reach to that case too . It is he that measures lives , that lengthens them out , and cuts them shorter at his own pleasure . And , as to those that are more peculiarly his own , it is a more peculiar , and favourable superintendency that he has over that affair , even of their very dying . Their death is precious in his sight . He with a most gentle tender hand unties the knot of Man , releases and receives the dislodging Soul. Lord Jesus receive my Spirit , as dying Stephen speaks . But , 3ly . We are to consider how far our Lord Jesus his compassion concerns him in such cases ; or wherein that may move him to interpose in them so , as in this case he did . And here two things are to be asserted . 1st . That his compassion has not supream and principal influence in this Case . 2ly . That yet it hath real influence . That it hath not supream or principal influence in such Cases . And this doth really require to be more principally insisted on , as of greater importance to narrow , terrene minds , that are apt to measure all things by themselves , and in reference to their own little Sphear and compass ; and to themselves only in their present State , as they are inhabitants of this Minute Spot of Earth ; as if all things ought to bend , and yield , to their present convenience , and accommodation here ; whereupon they wonder when they are sick , and in pain , God doth not presently relieve and ease them ; and think they should do so , for any Friend or Neighbour , if it were in their Power . Know , therefore , 't was not from compassion , as the solitary , or as the chief inducement , that our Lord did work this release for this Daughter of Abraham . That cannot be supposed . For he can never be understood to make a creature , and the advantages of a Creature his Supream end . That would have been to invert the order of things , to dethrone God , and deifie man , and had been , it self , a real sort of that Idolatry , which was one , among the many horrid evils , which he purposely came to redress , and give remedy to in this apostate degenerate World. He had a greater inducement , i. e. That he might diffuse the Glory of God among the Children of Men ; and that he might give evidence thereby , to the Truth of his own Mission , and prove most convincingly , that he was the Messiah , the Son of God , the very Person that was anointed , and sent about that great undertaking , to recover Gods rights in this lapsed World , to bring about a reconciliation between God and Men. And upon this account , when he wrought cures upon mens Bodies , it was out of an higher compassion to their Souls . And tho' even this it self of saving Mens Souls was not his highest design , but the Glory of God ( as we shall see further by and by ) yet it being truly design'd by him , and more principally than their bodily ease and relief , this was an apt means to this his lower end . For , whereas , in order to this , he was to manifest himself a Divine Saviour , 't was requisite he should give a joint , and an equal demonstration of the two things , which his being so implies , his Godlike Power , and Love. The former alone it did not serve his purpose to shew , which he might have shewn as much by inflicting plagues on mens bodies , as working cures , by striking them with blindness , lameness , &c. as by giving them sight and soundness . But it was necessary to his end , his Miracles should be beneficent , and that he should ( as it is elsewhere said in the Evangelical Story he did ) go about doing good , and not make men afraid of him , by shewing the Power of a God in destructive strokes and judgments ; but , ( which became a Saviour ) express a divine good-will towards men , and thereby make his way into their Hearts , bring them to understand , and own a Saviour , and , as such , to fall in , and comply with his kind design towards them . And this , as it serv'd to exalt God in the World , chiefly induc'd him to work this present cure . If his compassion towards a poor afflicted woman , labouring under bodily infirmity , were his principal inducement , if therefore , she must be presently cured out of hand , even on the Sabbath day , because she had been now bound eighteen years ; Why , I pray you , was she to have been bound eighteen years ? or why bound at all ? His Divine Knowledge of the case , and power to have redrest , or prevented it , had as well serv'd his compassionate inclination long before . Or why was not such a course formerly set on foot , and continued in the world , that men might be cured of Blindness , Deafness , Lameness , Feavers , Dropsies , or whatsoever other Maladies , easily , and by speaking a word , in any former time ? Why was it deferr'd to this time ? Or why hath not such a course been kept afoot ever since his ascension ? Hath Heaven render'd him less merciful , and compassionate ? Is it so unkind and ill-natur'd a place ? 'T is true that his apology for the cure he now wrought to this Ruler of the Synagogue , seems to have no higher reference , nor was he bound , unseasonably , to declare his utmost end and design , to a prejudic'd , malicious Enemy . That was to speak it self , to shine by it's own light , and , by such means , and methods as these , gradually to make it 's own way into less-obstructed minds , insensibly sliding in upon them ; which might better be done ( time being given at leisure to consider things ) by the real evidence which his works carry'd with them , than by industrious , and often-repeated verbal Commentaries and Expositions . He sometimes spake it out expresly , as he thought fit , to competent , and more prepared hearers , that his great design was to make himself , and his errand be understood ; who he was , and what he came into the World for ; that he was the Son of God , the promised Messiah ; and that his business was to save them that were lost ; and to restore Gods interest in an Apostate lost world ( whose rights were to be cared for in the first place . He redeemed us to God by his blood , Rev. 5. 9. ) Or for the glory of God , as he summ'd it up , in the case of Lazarus , when he was told of his being sick , Jon. 11. 4. This sickness is not unto death ( i. e. it was not to terminate in a continuing death ) but for the Glory of God , that the Son of man might be Glorifi'd , the same account which this Evangelist gives of all these his great works , and why they were recorded , that we might believe that Jesus was the Christ , the Son of God. &c. chap. 20. 30. And otherwise was it so considerable a thing , that a man well got out of this fearful gulf , as Lazarus now was , should be fetcht back again ! that so mighty a wonder should be wrought ! that the inclosure of the grave should be torn open ! and the released Soul should be again drawn down , as a bird escaped , caught back into it's former confinement , to converse a while longer amidst the impurities of a world lying in wickedness , and with shadows , in a world the fashion whereof passes away ! No ; Miracles were not so cheap things . We may observe the great and wise God hath , for great and weighty reasons , been always very sparing in making very observable innovations upon Nature , or any considerable changes in the ordinary course and method of Natural Causes , and their Operations ; as a thing less suitable to a state of probation , wherein men were to be held in this world . And hath only been wont to do it , where the inconvenience was to be ballanced by preponderating greater reasons ; which might as much require that he should depart from the fixed rule sometimes , as other reasons might , that he should not do it often . It was equally necessary that miracles should not be common , as that there should be any wrought at all , and in great part for the same reason . For if they were common , they must lose the only design , for which they could be at all useful . If God should do , in this kind , what is not necessary , he should the less effect by it that which is . Inasmuch as they are only useful , as they are strange , and , in the natural way , unaccountable . But there is nothing so great in this kind , but ceases to be thought strange , if it be common . Otherwise , is not the forming of the eye , in itself as great a thing , as to give sight to the blind ? Or the framing such a world as this , as great a thing , as the most stupendous miracle that ever was wrought in it ? It was indeed necessary somewhat extraordinary should at first be done to demonstrate that man , Jesus of Nazareth , to be the Son of God , which it was impossible should otherwise be known . When that was fully done , it was not necessary there should still be a repetition of miracles , from age to age , to prove the former were wrought , or the truth of the narratives , which reported them . That was sufficiently to be known in the ordinary way , as other matters of fact are , or other history , about which there is no doubt made among men . And the history of these things has greater advantages to recommend it to the certain belief of after time , than most that ever were writ besides , upon many accounts . It was indeed most becoming the Majesty , Wisdom and Goodness of God ( taken together ) to do what might answer the real necessities of men whom he was designing to save ; but not to indulge their curiosity , nor their unaccountable dulness , sloth , or prejudice , whereby they may be unapt to enquire about , or receive plain things . Therefore miracles were to be done , as rarities , sometimes , not at all times , and at such a time , and upon such an occasion most of all , to notifie , and signalize the Redeemer , at his first appearance , to draw mens eyes upon him , that they might take notice of him , and demean themselves towards him accordingly . This was to be done sufficiently once for all . And the great stupidity of the world made a matter which needed some supernatural evidence , need so much in that kind . Except you see signs and wonders , you will not believe . And if he did so far comply with the necessity of degenerate humanity , as to give once some signal convictive evidence that he was the Christ , the divine Wisdom would take care it should not be so often done , as to become trivial , and insignificant to it 's proper end ; the importance whereof was such , as that it ought to transcend any regard to the welfare of mens bodies ; but not to exclude it ; which we now come briefly to shew in the next place . viz. 2. That tho' compassion towards an infirm creature , under bodily distemper , was not the principal inducement unto this cure , it was a real one . Our Lord doth really compassionate the frailties of those that relate to him , while they dwell in mortal flesh . He himself bears our sicknesses . He has a tenderness towards them , even while he doth not think it fit actually to release , and set them free ; which makes way to what was proposed in the last place to be insisted on , as preparatory to the intended use . 4. That in what way soever our Lord Jesus works a release for them that are most specially his own , from their bodily distempers , he doth it in mercy to them . He lets their affliction continue upon them in mercy ; greater mercy , indeed , than would be in an unseasonable deliverance . But when he sees it a fit season to give them a release , that is an unquestionable mercy too ; tho' it be not in such a way , as appears such to vulgar eyes . It is more easily apprehensible to be from compassion , if he relieves a poor , pained , weak , languishing , sickly creature , by giving renewed strength , and ease , and health in this world . But when the release is by death , as in the case we have under our farther present consideration , it is hard to perswade that this is done in mercy ; that there is compassion in this case . There is 't is true in this a manifest disparity , but not a disadvantageous one . Is it a less thing , to release an holy soul from the body than from bodily distempers ? It can only be so in the opinion of such blind moles of the earth , as the children of men are now generally become . But let the case be considered according to it's true and real import . Why ! a recovery from sickness is but an adjournment of death ; 't is but death defer'd a while . When there is a release wrought in such a way as this , in which hers was wrought , whom God hath lately taken from amongst us ; here is a cure , not only of one bodily distemper , but of all ; not only of actual diseasedness , but of the possibility of ever being diseased more ; here is a cure wrought , not only of infirmity , but of death : for the Saints conquer death by suffering it ; Yea a cure , not of death only , but of mortality , of any liableness to death , so as it can never touch them more ; Yea further , not only of bodily diseases , but of Spiritual too , far worse , and more grievous than all bodily diseases whatsoever ; a cure of blindness of mind , deadness , and hardness of heart , of all indispositions towards God , his ways , and presence , towards the most spiritual duties , and the best , and most excellent of our enjoyments . The body of Sin , and the mortal body are both put off together . The imprisoned soul is set free , and enters upon a state of everlasting liberty ; is releast from the bands of death , of whatsoever kind , and in the highest , fullest sense , shall reign in life , thorough Jesus Christ. What is the decease of a Saint , but a translation out of a valley of death , a Golgotha , a place of Skulls , a region where death reigns , into the region of perfect and everlasting life ? It is not to be called death simply or absolutely , but with diminution ; 't is death only in a certain respect , when in an higher , and much more considerable respect , When in an higher , and much more considerable respect , it is a birth rather ; a dying out of one world , and a being born at the same time , into another , a much more lightsome , a purer , and more glorious world . The soul is cured in a moment , of whatsoever was grievous or afflicting to it , and the body put into a certain way of cure , of being made from an earthly , mean , mortal thing , heavenly , spiritual , incorruptible , and immortal ; from a vile , a glorious body , like Christs own , and by that power , by which he can subdue all things to himself , Phil. 3. 21. And now for Use. I. Learn , That there is no inconsistency in the case , that the same person should be at once the subject of long continued bodily affliction , and of divine compassion . These are reconcilable things , sickly languishings , under which one may be ready to fail , and compassions that fail not . This is a common Theme ; but the due consideration of it is too little common . Let it now be considered with impartial equity , and with deep seriousness . Do you think the all-comprehending mind of the Son of God now first began to pity this daughter of Abraham ? While he was not yet ascended , this attribution is given him ; Otherwise , no doubt , than as a false complement ; Lord thou knowest all things — Since his ascension , we are assured he hath a feeling of our infirmities , so as to be toucht with them , a continuing sympathy , remembring the inconveniences of that state he had past thorough ( as she once , non ignara mali &c. ) and is always ready , therefore , to do the part of a faithful and merciful high Priest. Before his descent , we must , with equal reason , suppose him to have an entire prospect of the sad case of wretched mortals , in this miserable world of ours . What else made him descend ? And after that he was descended , this mark could not but lye still before the eye of his divine mind , to which all his works were known from the beginning of the world . Yet the cure is defer'd , the release is not given till the appointed season . When it is the case of any of you to be afflicted with long sickness , and to feel the tediousness of a lingering disease ( count upon it that it may be so , as 't is like , it hath been with divers of you ; ) Do not then permit the matter to the censure of an incompetent , partial Judge . If you consult flesh and blood , if sense be to pronounce in the case , and give judgment , how hard will it be to perswade that you are not neglected in your languishings , that your groans and faintings are unpity'd ; tho' you are so plainly told , that whom the Lord loves he chastens ? Are you not ready to say , how can this stand with being at the same time , the object of divine pity ? If he pity me , would he let me lye , and languish thus , in so miserable a plight , day after day , and year after year ? Yes ; these things very well agree , and I would fain shortly evince to you that they do . Why ! 1. His Compassion may sufficiently be Evidenc'd in another kind , and by another sort of instances . Sure , it will speak compassion , if he frequently visit his frail infirm creatures , and by his visitation preserve their spirits , if he support them , if he refresh them , this is grace . My grace shall be sufficient for thee , saith he to the great Apostle , when he refused to release him from that thorn in the flesh , that messenger of Satan that did buffet him . 2. Besides , compassion may appear by this kind of dispensation it self . It may not only carry that with it , but in it , which may shew good will. If long continued affliction may be supposed to proceed from compassion , it doth much more consist with it . It may proceed from compassion , and bear the relation to it of an effect to the cause . We find it expresly so said in Scripture ; and who can so truly speak Gods mind as himself ? He afflicts in very faithfulness ; and , as many as the Lord loves , he chastens , and scourges every son whom he receives , Prov. 3. 12. quoted , Heb. 12. 5 , 6. Rev. 3. Affliction must be the effect of his real , and most sincere good will , and compassion , tho' of long continuance , if it be apt , and intended to do you good , in higher , and in greater regards , than those wherein you suffer ; or if the good your affliction does you , or is fitly design'd to do you be of a nobler , and more excellent kind , than that whereof it deprives you , it must be understood , not only to be consistent with kindness and good will , but to be produc'd of it . For the same principle that intends the end , must also intend the proper means that serve to effect it . Now the kind of this good is thus to be estimated . You read Psal. 103. 5. As a father pities his children , so the Lord pities them that fear him . As a father . The relation he is in to them is that of a father to his children . But we must understand , under what notion , he is so related , and we are told , Heb. 12. 9 , 10. Furthermore , we have had fathers of our flesh , which corrected us , and we gave them reverence : Shall we not then much rather be in subjection to the father of our spirits , and live ? For they , verily , for a few days , chastened us after their own pleasure ; but he for our profit , that we might be partakers of his holiness . We have here an account where the relation terminates , and see both the object of his more special kindness and good will , which accompany the relation , and the end of it . He is the father of their spirits ; whence , therefore , we may collect the object of that love which goes with the relation must be their spirits also ; the end of it is their spiritual advantage ; to make them partakers of his own holiness . His holiness ! ] is a lofty word , and carries the matter high . Understanding it soberly ( as we may be sure it was meant ) it must signifie the holiness , which he hath himself imprest , and the impression whereof is the lively resemblance and image of his own . And is not this a good of a nobler , and more excellent kind , than we can lose by a sickness ? better than the case of this vile flesh , that was made out of dust , and tends thither ? The object is their spirits ; for there the kindness that belongs to the relation must terminate , where the relation terminates . How much more shall we not be subject to the father of our spirits , and live ? The father of our spirits is there contradistinguisht from the fathers of our flesh . God is not the father of our flesh ; but the father of our spirits . He is the Creator of our flesh too ; our flesh is his creature , but not his off-spring . There must be a similitude , and likeness of nature between a father and a child , which there is not necessarily , between a maker , and the thing made . In respect of our spiritual part , we are his off-spring , and he is so a father to us ; both , as the Souls of men in common bear his natural Image ; and , if they be regenerate , as they bear his holy Image too . And the case may be so , that the suffering of our flesh is necessary for the advantage of our spirits . Our flesh may suffer so , as that the spirit shall be the better for it ; and then pity it self , compassion it self must not only permit , but cause and produce such a course of dispensation , as whereby that end shall be attained , the making us partakers of his himself ; so the Apostle speaks of his own case ; Though our outward man perish , yet our inward man is renewed day by day , 2 Cor. 4. 15. Though our outward man perish . We are compass'd about with Deaths that are continually beating down the Walls of this outward man ; they are beating upon it , and are likely to infer it's perishing ; and if it perish , let it perish , I am not follicitous ( q. d. ) about that . If it must come down ; let it come down ; in the midst of all these outward assaults , our inward man is renewed day by day , gathers a fresh , and increasing strength , and vigour , whilst this outward man is tending to dissolution and dust . And several ways such continued afflictions upon the outward man , may make for the advantage of the inward man in the best kind . 1. As they withdraw , and take off the Mind and Heart from this World ; a debasing and defiling thing , and which transforms the Soul that converses too much with it , into a Dunghil , fills it with ill favour . But what doth all this World signifie to a sickly pained Person ? 2. As it engages them to be much in Prayer . Nothing is more sutable , than that an afflicted Life be a Life of much Prayer . Is any man afflicted , let him pray , Jam. 5. 13. Much affliction hath a natural aptitude to incline men this way . In their affliction , they with seek me early , Hos. 5. 15. It is dictate of nature , even when Grace , as yet , hath no possession ; but which , through Gods blessing , may , by this means , help to introduce it . For it urges the Soul Godward , who is the God of all Grace ; obliges it to converse with him , whereby somewhat better may be gained than is sought : In their afflictions they will be submissive and lye at my feet , saith God ; they will seek me early , from whom , otherwise , I should never hear , it may be , all their Life long . Oh! that you would understand the matter so , when God afflicts in such kinds , so as his hand touches your very bone and flesh ; this is the design of it , to make you pray , to bring you upon your knees , to put you into a supplicating posture , if he can , upon any terms , hear from you , tho' you seek him but for bodily ease and refreshing , it may be a means of the greatest advantage to you , e're God have done with you , when once he has brought you , by this means to treat ; when he has got you into a more tractable disposition , there is hope in the case . If thus he open your ear to Discipline , and be to you an interpreter , one of a thousand , to shew you his Righteousness , he may seal instruction to you , and save your Soul from going down to the Pit , having found a ransom for you , Job 33. 15. &c. But for those that have a real Interest in God , and Union with Christ , that which occasions much Prayer , is likely to be the means of much spiritual improvement , and advantage to them . 3. It puts several suitable Graces upon exercise , and by being exercised they grow . It tries their Faith , and improves it . Faith is , in such a case as this , necessarily called forth into act , if there be the principle ; and as it acts , it grows ; becomes more and more strong and lively . Their Patience is exercised by it , and perfected ; and that has a great influence upon their universal perfection . Let patience have it's perfect work , that you may be perfect , Jam. 1 , 2 , 3 , 4. There will be an universal languor ( as if he should have said ) upon your Spirits , if you be impatient ; if you cannot suffer ( as patience is an ability for suffering ) if you can by no means endure , without tempestuous agitations , or sullen despondencies of Spirit . But if Patience have it's perfect Work , that will infer an universal healthfulness , and good habit into your whole Soul. Their Love to God is , in such a case , eminently tried ; and improved , Blessed is the man that endures Temptation ( tentative affliction is there meant , as above , vers . 2. ) For when he is tryed , he shall receive the Crown of Life , which the Lord hath promised to them that love him , Jam. 1. 12. Which implies their love to him is the great thing put upon trial , in that case . And it is a great trial of Love to God ; a very improvable opportunity of discerning it's sincerity , when , upon a long affliction , you can appeal to God , and say , Thou knowest I love thee ; tho' thou smite and kill , I will still love thee . No discontentful motion , no repining thought shall ever be allowed a place in my breast ; there may be sighs , but no murmurings ; groans , but no tumults , nothing of displeasure against thy Holy Pleasure . 4. It occasions such to live much upon the borders of Eternity . Under affliction we look not to the things that are seen and Temporal , but to the things that are unseen and Eternal , which make us count our affliction , tho' long , but momentany , 2 Cor. 4.17 , 18 , And those Souls will prosper , and flourish that have so unspeakably more to do with the other World than with this . 'T is in this way , that the afflictions of this present state do work for us the far more exceeding , and eternal weight of Glory , ver . 17. as they direct our eye forward , while we look , ver . 18. not to the things which are seen , which are but temporal ; but to the things , which are unseen , and eternal . Life and Spirit , strength and vigour enter ( q. d. ) at our eye , which is prompted by the horrour of frightful spectacles in this scene of things , to look to another , where all things appear lightsome , pleasant , and glorious . There are other considerations , whereby you might argue to your selves , not only the consistency , but the great suitableness of an afflicted state in this World , with Gods Favour , Kindness , and Compassion towards you . As that when he is more highly provok'd , he threatens not to afflict , as the heaviest of penalties . Why should they be smitten any more ? Isa. 1. 5. I will no more punish your Daughters , &c. Hos. 4. 14. Ephraim is joined to Idols , let him alone , ver . 17. That his Covenant obliges him to it , as to them , who are , on stricter terms , in Covenant with him , Christs own seed being signifi'd by Davids , as by David is manifestly Christ himself , Psal. 89 : Where you may see how , and after what tenour his Covenant runs , ver . 30. 31 , 32 , 33 , 34. According whereto he himself elsewhere acknowledges , that in very faithfulness God had afflicted him , Psal. 119. 75. That , in experience , we are apt to grow remiss , secure and negligent , when all things are externally well with us . And let us but appeal to our selves , how much a wakeful temper of Spirit , under affliction , is better than carelesness , and vanity of Mind , accompany'd with fleshly ease and pleasure . That we can our selves easily apprehend that it may , not only consist with the tenderness of a Parent , to have the wound of a Child search'd , tho' with much pain ; but proceed from it . That in heaven our judgment of things will be right and incorrupt , where we shall apprehend no cause of complaint , that , through many sicknesses , diseases , and death it self , our way was made for us thither . And if that shall then be a true judgment , the thing it self must be as true now . But these I hastily hint , and pass to some further use . 2. We may , next , collect , that since it is out of doubt , the Devil may have some hand in our outward affliction , we are concern'd to take so much the more care , that he may not have his end upon us by it . An hand he may have , and we cannot determine how far ; but whether it be more or less , great care we are concern'd to take how to frustrate his design . He has the most mischievous ends that can be , and designs worse things to us than the affliction , which is the means , whatsoever that be . He would fain engage us in a controversie with God ; would have us contend with him , murmur , fret , blaspheme and curse God , and therewith send out our last , and dying breath . That was his design upon Job . Let us labour to frustrate it , as he did . Divers of the Antients ( Justin Martyr , Jerome , Cyprian and Austin ) speak much to this purpose , how great a design the Devil drives in being the Author of sicknesses and diseases to men , that he might make them apply themselves to him , and divert from God , as that wicked Prince did , whom by the Prophet we find so tharply reprov'd for it , as if there were no God in Israel , that he went to the God of E●rom ( some Daemon , or other as we have reason to think . ) The last mentioned of those Authors speaks of it , as just matter of Excommunication , when those that bear the name of Christians , shall in such cases , use means bearing no natural proportion or accommodateness to the end , charms , spells , &c. for ease , or cure of maladies ; wherein no relief could reasonably be expected , but from the Devils agency ; who may be officious enough , if , especially , he have first hurt , to heal too , that by practising upon their bodies , he may entangle their souls ; and ( according to his wont of running counter to God , who wounds that he may the more effectually heal and save ) by a present temporary cure , wound mortally , and finally destroy . He hath not left the world ( no , not the Christian world ) quite ignorant of his methods in these kinds , of training men , by gradual steps , into things , first , that seem innocent , and then into such familiarities ( whether their real distress , or their curiosity , were the first handle he took hold of them by , or the Engine by which he drew them ) till , at length , it comes to express covenanting . If the matter come not so far , 't is rare to come off from the least tamperings without a scratch . He that is born of God keeps himself , that the evil one may not touch him , I John 5. 18. as knowing he designs to touch mortally , and if he touch , to kill . If it proceed so far , as a solemn league , how tragical consequences doth story abound with ! That of Count Matiscon ( pluckt away by the Devil from among divers persons of quality , whom he was entertaining , and at noon-day , whirl'd in the air three times about the City , in open view of the people , to whom he in vain cried for help ) reported by some Historians ; and that of an infamous Magician of Saltzburg , and divers others , are instances both very extraordinary , and very monitory . But as to a future ruine , which he finally aims to involve men in , with himself , he hath not faster hold of any , than those that have learnt to ridicule every thing of this kind , and who have put so much Sadducism into their Creed ( consisting of so many negatives , or things they believe not , that they scarce leave enough positive to admit that name ) as to think there is no such creature : perhaps as being conscious there can be no worse than themselves . But how near is he to them that think him out of the Universe ! 3. Since it is possible the Devil may bind even those that belong to God , with some kind of bodily affliction or other ; it is the more to be apprehended , how much worse bonds they are , in which he binds those that do not belong to him . Oh! that you would be serious here ! How many such sad cases are there , amongst even them , as may be feared , that are called Christians , concerning which it may be said , here is a soul that Satan hath bound , not eighteen , but , it may be , thirty , forty , fifty years ! Oh! when shall this soul be releast , that Satan hath so long bound ! 4. As from the Devils malice to the bodies of men we may collect his greater malice to their Souls ; So we may judg proportionably of Christs compassions ; that as they incline him to give them all sutable relief in their bodily afflictions , as far as can consist with those measures , which infinite wisdom hath pitcht upon , for the government of this present world , and as shall fall in with the design of his office of a Redeemer and Saviour to us ; So they much more incline him to relieve embondag'd souls ; for this doth most directly fall in with his design , and is the proper business of his office ; the other may be only collateral to it , and , as it were to be done on the by . He came not into this world to procure , that men might not be sick , or pained ; or be presently restored to health and ease . But he came and died , that souls might live ; to procure for them pardon , reconciliation with God , all needful assisting influences of grace , and eternal life . Of these therefore they may be most assured , if they duly apply themselves . And some encouragement to expect so much they may draw even from this instance . This infirm woman , in order to bodily cure , did apply her self to him . She came after him , as others did , for this purpose ; and did , in a sort , put herself in the way of his healing influence . Now if any of you find your souls are yet held by the Devil in worse bonds , apply your selves to the merciful compassionate Jesus , there is hope in the case . Oh! will you not say so much to him for a soul in bondage ? Lord loose this poor soul of mine , that Satan hath bound for so many sad years . Do but labour to know you are bound , to feel your bonds . Whatsoever there is of prevailing sin in you , it is a bond , by which the Devil holds your souls . The wicked are held in the cords of their own iniquities . Prov. 5. 22. And sins are said to be the works of Satan , from which it is the design of the Redeemer to loose us . The Son of God was for this purpose manifested that he might destroy ( we read , ) it is , that he might dissolve the works of the Devil . q. d. that he might release , and unbind souls , that the Devil as yet holds in fast bonds . And you may find you are so bound , when upon self-reflexion you take notice , you are ordinarily restrained from what you should do , against the light , and conviction of your own minds and judgments ; i. e. you find , if you reflect , a conviction hath taken place in your consciences , you ought to love God ; but there is with you no such motion of soul , no inclination towards him ▪ you ought , in a stated course to pray , and pour out your soul to him ; but you are bound , you cannot offer at it ; you have no liberty for it ; your terrene inclination , or love to vanity plucks you back ; you ought to walk in the ways of God , but you are fetterred , you cannot move a foot ; you ought to do the works of God , but you are manacled , you cannot stir and an hand . Are you so bound , and will you not know it ? What! never feel your bonds ? When once they are felt , you will soon begin to cry , and supplicate . And if once you shall be brought seriously , and incessantly to supplicate , it may be hop't the release will follow . Was our Lord so compassionate towards infirm bodies , in the days of his flesh in this world ; and do we think he , above , is less compassionate to souls ? Can it be thought heaven hath altered him to your disadvantage ? Is he less kind , benign , and less apt to do good , now he is inthroned in glory ? Why should you not believe he will give release unto your captiv'd embondaged souls , if you implore his help and mercy , with seriousness , and insist upon it , and do not give him over . Say to him , Jesus , thou Son of God have mercy on me ; for do you not know it is his office . The Spirit of the Lord was upon him , to proclaim liberty to the captives , and opening of Prisons to them that are bound . Isa. 61. 1. What! will you be bound all your days , and never lift up a cry to the great Redeemer and Saviour of Souls to give you release ? How deservedly should these bonds end with you in the chains , wherein the Devils themselves shall for ever be bound with you ? 5. We may collect , there is an awful regard due to the Sabbath-day . When our Lord justifies the cure now wrought on their Sabbath , only on this account , that it was an act of mercy towards a daughter of Abraham , by the exception of such a case he strengthens the general rule , and intimates so holy a day should not , upon light occasions , be otherwise imploy'd , than for the proper end of it's appointment . Tho' our day be not the same , the business of it , in great part , is ; by the reason given in the fourth Commandment , which being plac't among the rest of those ten words , so many ways remarkably distinguisht from the other laws given the Jews , and signifying that these were intended not to them alone , but to mankind , and given upon a reason common to man ; the words also not necessarily signifying more , than there should be a seventh day kept as sacred to God , reserving it to after-significations of his pleasure to mark out , and signalize this or that day , as he should see fit . And our Saviour having told us expresly the Sabbath was made for man , ( i. e. as men , not for Jews , as Jews ) These considerations taken together , with many more ( not fit to be here mentioned ) do challenge a very great regard to the day , which we have cause to think it is the will of God we should keep as our Sabbath . 6. That there is somewhat of priviledge due by gracious vouchsafement and grant to the children of Abraham , to Abrahams seed , i. e. to speak by Analogy , to the children of covenanted Parents . Abraham is considerable here , as being under that notion , a father ; whosoever of you therefore are the children of such , as were of the faith of Abraham ; and you are now come to that adult state , wherein you are capable of transacting with God for your selves , and wherein the transitus is made from minority to maturity ; if now you own the God of your fathers ; if you will now say , My fathers God shall be my God ; he keeps mercy for thousands of them that love him , and keep his commandments . i. e. if there were a thousand generations of such ( generations being spoken of so immediately before , viz. that he would visit iniquity upon them that hate him , to the third , and fourth generation ; but shew mercy to them that love him , and keep his commandments , unto a thousand generations , i. e. to never so many ) If you will not when now grown up disavow your fathers God ; if you will avow and own him , and devote your selves to him , he will be your God , as well as theirs . Here is now the priviledge due to Abrahams children , or to the children of covenanted parents . God has an early preventive interest in them , upon which they may lay their claim to him , as their God , if they will but now give up themselves to him , and stand to his covenant . But if you will not do so , but slight , and reject the God of your Fathers , then your birth priviledge can signifie nothing to you ; then , think not to say with your selves , We have Abraham to our father , in that 3d. of Matthews Gospel ; for God will never want children ; he is able of stones to raise up children to Abraham , q. d. rather stones than you . And then indeed , upon a true account , Abraham is none of your father ; as our Lord Jesus tells the Jews , If you were Abrahams children , you would do the works of Abraham . You do so and so , thus did not Abraham . Joh. 8. 39 , 40. Pray consider what Abraham was , and how he lived on earth , like an inhabitant of heaven , as an heir of the heavenly Country , his business was to seek the better country , that is , the heavenly , wherefore God was not ashamed to be called his God , as in that 11th . to the Heb. 16. ver . But if you will go from day to day grovelling in the dust of the earth , this did not Abraham . If you will spend your lives in the pursuit of vanity and trifles , this did not Abraham . There is a great priviledge belonging by Gospel grant unto the children of covenanted parents , if they do not forfeit it , by neglecting , and practically disavowing their fathers God. 7. But I further infer hence , that since this compassion has a real , tho' not a principal hand in the release that is given to them that belong to God , in whatsoever way they are releast , from all their infirmities , and ails , and afflictions in this world ; It very much becomes , and much concerns all the children of Abraham patiently to wait for it , in Gods own way . Patiently , I say , in Gods own way wait for it : The children of Abraham shall be loosen'd sooner or later , and in one way or other , tho very long , tho so many years bound by such and such afflicting distempers . You have a great instance of this kind in that daughter of Abraham , whom God hath called away from us . In all that long exercise , the main thing she was ever wont to insist upon , was that in all this affliction , she might gain patience submission , and instruction . And in her later time , when she drew nearer to eternity , was more in view of it , that was the great subject wherewith she entertained her self , and was conversant much with somewhat more lately written upon that subject , as by Mr. Shower ( now known to most of you ) and by another Author : And her last entertainment , as I have been told , ( as to helps from creatures in any such kind ) was the repetition of what some of you have heard concerning the Emmanuel , wherewith she formerly pleased her self , as being , 't is likely much habituated in the temper of her spirit to the thoughts of him , that having , by agreement with her pious consort , been their Motto * , at their first coming together , Emmanuel , God with us . 8. I shall only add one instruction more , to shut up all ; that since our Lord Jesus hath such an agency , and even with compassion in the release of those , that do belong to him , from their afflicting infirmities , we should all of us labour , with a due and right frame , and disposition of spirit to behold any such releasment . It is a great matter to be able to behold instances of that kind , with a right frame of mind , and spirit . If one be released by recovery , into ease , health , and strength in this world , 't is easily and readily made matter of joy . Is one recovered out of a long and languishing sickness , friends and relations behold it with great complacency and gladness of heart . But if a Godly friend be relea'd by dying , truly we can hardly make our selves believe , that this is a release or so valuable a release ; so much are we under the government of sense , so little doth that faith signifie with us , or do it's part , that is the substance of what we hope for , and the evidence of what we see not . No! This is to go with us for no release . We look only upon the sensible , i. e. upon the gloomy part of such a dispensation , when such a one is gone , releast , set at liberty , ( as a bird out of the cage , or the snare ) We can hardly tell how to consider it as a release . We will not be induc'd to apprehend it so . There are no dispositions no deportments commonly that suit such an apprehension . And Oh! how unbecoming and incongruous a thing , when Christ is , in that way , about releasing such a one , to have an holy soul just upon the confines of a glorious blessed eternity , compassed about with sighs , sobs , tears , and lamenations . How great an incongruity ! I have many times thought with my self , the love and kindness of friends and relations is very pleasant in life , but grievous at death . It is indeed in some respects , a very desirable thing , ( if God shall vouchsafe it , ) to die with ones friends about one . It may be one may need some little bodily relief , in those last hours ; besides that , some proper thoughts may be suggested by them , to mingle with ones own . And , if God afford the use of reason , and speech , and the supply of his own spirit , one may possibly , in this last juncture , be a means of some good to them . One may possibly say that , that may abide with them , and be of future advantage to them . But , in other respects , if the related friendly by-standers cannot duly temper themselves ; if they are apter to receive or do more hurt , than good ; if Christians do not labour to shew a truly Christian spirit , in such a case , their presence has very little eligible in it . And , indeed , the deportment even of those that profess Christianity , about their deceasing godly friends , is such , for the most part , as if the foundations of all Religion were shaken with them , and as if they had a design to shake them too , if possible , in such with whom they are now to part ; as if it were to be called in question , whether what God hath said concerning another world , and the blessed state of the innumerable and holy assembly above be true or no , or were not doubted to be false and a solemn fiction , invented to delude mortals here on earth . It is little considered how opposite such a temper of Spirit , as commonly appears in us , is to the very design of all Christianity . For doth not the whole of Christianity terminate upon Eternity , and upon another State , and World ? Now do but consider the inconsistencies that are to be found in this case , between the carriage , and temper of many that profess Christianity and their very profession it self . They acknowledge , they own , that the design of Christ's appearing here in this World , and of his dying upon the Cross , was to bring us to God ; to bring the many Sons to Glory . They grant that this is not to be done all at once , not all in a day ; but it is to be done by degrees . Here he takes up one , and there another ; leaving others still to transmit Religion , and continue it on to the end of time . So far they agree , with our common Lord ; and seem to approve the divine determinations , in all these steps of his procedure . But yet for all this , if they might have their own will , Christ should not have one to ascend to him , of those , for whom he died , and himself ascended , to open Heaven for them , and to prepare a place for their reception , as their forerunner , there . I say not one to ascend after him ! For they take up with a general approving of this design of his . Very well ! say they , it is fitly ordered , his method is wise , and just , and kind , and let him take them that belong to him , when he thinks fit ; only let him excuse my Family ; let him take whom he will , only let him touch no Relation of mine , not my Husband , Wife , Child , Brother , Sister , take whom he will , but let all mine alone . I agree to all he shall do well enough , only let him allow me my exception . But if every one be of this temper and resolution , for themselves and theirs , according to this tendency , and course of things , he shall have none at all to ascend ; none to bring with him , when he returns . Those that are dead in Jesus , he is to bring with him . No , he should be solitary , and unattended for all them . They , and all their Relations would be immortal upon Earth . How ill doth this agree , and accord with the Christian Scheme and model of things ? But you will say , what ! would I perswade you to be indifferent , and not to love , and care for your Relatives , or be unwilling to part with them . No. All that I perswade to is that there be a mixture in your temper ; and such a mixture , as that the prevailing ingredient therein , may agree with the stronger and weightier reason . 'T is not that I would have love extinguisht among Relatives ; but I would have it moderated and subdued , to that degree , as to admit of being governed by Superiour , Greater , and Nobler Considerations . Do you think Christ did expect or design , that his Disciples should not love him . And yet he tells them , If you loved me , you would rejoice that I say , I go to my Father . And who in all this World could ever have such a loss , as they of him , dwelling in flesh among them ? Yet , says he , if you loved me , you would rejoice , that I say , I go to my Father . And when the Apostle , visibly tending towards death , by the prediction given concerning him , Acts 21. 13. said to the Disciples round about him , What mean you to weep , and to break my Heart ? I am ready , not only to be bound , but to die for the Name of Jesus . If there had not been a faulty excess in the affection they exprest , certainly he would not have rebuk'd it . He would not have blam'd what he thought not blame-worthy . In short , It were desirable ( if God see good ) to die amidst the pleasant Friends and Relatives , who were not ill-pleased that we lived ; that living , and dying breath might mingle , and ascend together in Prayers , and Praises to the blessed Lord of Heaven and Earth , the God of our Lives . If then , we could part with consent , a rational , and a joyful consent . Otherwise , To die with Ceremony ! To die amongst the fashionable bemoanings , and lamentations , as if we despair'd of futurity ! One would say ( with humble submission to the divine pleasure ) Lord ! Let me rather die alone ! in perfect solitude ! in some unfrequented Wood , or on the top of some far remote Mountain ! where none might interrupt the solemn transactions , between thy glorious blessed self , and my joyfully departing , self-resigning Soul ! But in all this , we must refer our selves to Gods Holy Pleasure , who will dispose of us , living , and dying , in the best , the wisest , and the kindest way . FINIS . Notes, typically marginal, from the original text Notes for div A44678-e360 * Vid. Maimon . constitut . de fundam . c. 5. 9. cum Abrav . N. 13 , 14. And , as our own Dr. Lightfoot says upon that question of our Lords ; Is it lawful to heal upon the Sabbath day ? ( quoting divers more of theirs to that purpose , ) he violated not the Sabbath so much as their own Cannons allow'd . See his Works , Vol 2. Heb. 2. 14 , 15. * The posie on their wedding ring . John 14. 28. 
A42350	----	The Christians labour and reward, or, A sermon, part of which was preached at the funeral of the Right Honourable the Lady Mary Vere, relict of Sir Horace Vere, Baron of Tilbury, on the 10th of January, 1671, at Castle Heviningham in Essex by William Gurnall ... Gurnall, William, 1617-1679. 1672 Approx. 187 KB of XML-encoded text transcribed from 93 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A42350 Wing G2258 ESTC R10932 13115260 ocm 13115260 97741 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42350) Transcribed from: (Early English Books Online ; image set 97741) Images scanned from microfilm: (Early English books, 1641-1700 ; 419:9) The Christians labour and reward, or, A sermon, part of which was preached at the funeral of the Right Honourable the Lady Mary Vere, relict of Sir Horace Vere, Baron of Tilbury, on the 10th of January, 1671, at Castle Heviningham in Essex by William Gurnall ... Gurnall, William, 1617-1679. [15], 154, [14] p. Printed by J.M. for Ralph Smith ..., London : 1672. Running title: The labour and reward of a Christian. Various elegies at end each signed: Charles Darby, Edward Thomas, Simon Ford, Anthony Withers, Richard Howlett. Errata: p. [15]. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Vere, Mary, -- Lady, d. 1671. Bible. -- N.T. -- Corinthians, 1st, XV, 58 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Pip Willcox Sampled and proofread 2008-02 Pip Willcox Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion IMPRIMATUR , Robert Grove . THE CHRISTIANS Labour and Reward ; OR , A SERMON , Part of which was Preached at the Funeral of the Right Honourable the Lady Mary Vere , Relict of Sir Horace Vere , Baron of Tilbury , on the 10 th of January , 1671. At Castle Heviningham in Essex . The memory of the Just is Blessed , Prov. 10.7 . By humility and the fear of the Lord , are Riches , Honour , and Life , Prov. 22. ver . 14. By William Gurnall , M. A. of Emman . Coll. now Pastor of Lavenham , Suffolk . Nobilis genere , sed multo nobilior Sanctitate , Hieron . Epitaph Paulae Matris , Ep. 27. LONDON , printed by J. M. for Ralph Smith , at the Bible under the Piazzo of the Royal Exchange in Cornhill . 1672. TO THE Right Honourable Lady ELIZABETH , Countess Dowager of Clare . MADAM , IT was a very merciful Providence , which brought your Honour to your dear Mothers assistance , in her dying sickness ; by which , as you had the pleasure of recreating her Spirit with your presence , and of giving an high Demonstration of your Piety to her , in her low and weak state of body ( a vertue of great price with God , and remarkably rewarded by him , even in this life ) So also the happiness of being an eye witness to her Christian Deportment , in her sharpest Pains and Agonies ; how her Faith and Patience triumphed over them all ; which , no doubt , did much sweeten the sorrow , that her outward distress , inflicted upon your tender Heart . And , indeed , it is no wonder so holy a Life , should have so Happy an end . Mark the perfect man , and behold the upright ; for the end of that man is Peace . This Pretious Saint had made her Bed , before she was to lye down on it . Long had she been gathering these Spices ( Graces I mean ) for her dying Nest ; in the sweet Odours of which , she at last so Holily , and Peaceably , breathed forth her Gracious Soul , into the Arms of her beloved Saviour . And , now Madam , seeing God hath determined your Will , by declaring his , it will highly become your Honour to bear her Decease , as Saint Hierom did the death of the Noble Paula , whom he so much honoured for her Piety . Not by Mourning you have lost , but by Praising God you had so Pretious a Saint to be your Mother ; and that you had her so long , even to live to see , and give her Blessing to your Childrens Children , before her departure ; yea , that you have her still . Is there no way to have our Friends , unless we have them in our sight ? She is not lost , that still lives . Her death was the end of her Mortality , but there is no end of her Life . In her Spirit , she lives in Heaven with God , to whom she lived on Earth . In her good Name , she lives with all that knew her , or heard of her admirable Piety . This like an after beam of the Sun-sett , followed her , to her bed of the Grave , and still shines to her Honour . The memory of the just is blessed , though the name of the wicked rots , even while it is remembred ; as the name of Pilate doth in the Creed , to his reproach and curse . And as to her Vertues , she lives in your self , and in as many other of her Noble Descendants , as imitate her Piety . It joyed this Blessed Saint while alive , that she should leave her surviving Children , and so many of her Grand-Children , walking in the Truth . And if an Heathen took such high content , that the Honour which he arrived to , befel him , while his Parents were yet living ; whereby they had a pleasure in seeing his happiness ; How much more may it comfort the Pious Relations of this Saint , that this their Pretious Parent , had the joy of seeing them ennobled with Divine Grace , and so in their way to Heaven , before her self went thither . I am sure , it hath been an Heart-breaking-sorrow to some Children , that they converted not to God , before their Godly Parents bodies , were converted into Dust ; and thereby cause them to go sighing with sorrow to their Graves ; who , might they but first have seen them reclaimed , would have gone down to them singing for joy . It is a blessed sight , to behold Children , especially of Noble Persons , imitating their Godly Parents Graces . God is no respecter of Persons , yet saith Saint Bernard , I know not how it comes to pass , that Vertue in a Noble Person , doth more please ; Is it not haply , because it is more conspicuous ? and so more attractive . This Consideration made me more readily obey your Honours commands , in publishing these mean Papers ; hoping that this great Example of Piety , in so Noble a Lady , together , with the Honour that attended her to the Grave for it , may cause some of high Birth , a little more , to consider their great mistake , in thinking to overtake Honour in the dirty paths of Prophaneness and Irreligion ; and so be moved , at last , to change their way , and turn into this clean road of Piety ; wherein this good Lady walking , lived with so much esteem , and dyed so wonderfully lamented . The character , that I have here given of her , is True , but not full ; nay , far short of her worth . Her Graces were of so high a strain , that I may truly say , what Saint Jerome did , concerning his commending Marcella , a Noble Roman Lady . I was afraid to speak all I knew of her Wisdom , Sanctity , Charity , and other Excellencies , lest I should seem to exceed the belief of some ; those , I mean , who knew her not ; for as any were more , and longer acquainted with her , so their estimate of her advanced higher . And must not that Piece be admirably well drawn , which is most commended by those ( if able to judge ) that stand nearest , and look longest on it ? And none , I think , will deny , that famous light of his Age , Bishop Usher , to have been as able to judge in this case , as any other ; and what an high esteem he had of this Lady , and her Noble Lord and Husband also , appears , from a Letter written by him , to her , Forty years ago , in which there is this passage . The thing that I have most admired in your Noble Lord , is , that such lowliness of mind , and such an high pitch of a brave Spirit , should be yoaked together , and lodged in one Breast . And on the other side , when I reflect upon you ; methinks , I understand that saying of the Apostle better , than I did . That as the man is the Image and Glory of God , so the woman is the Glory of the Man. And to your comfort , let me add this , That if I have any insight in things of this Nature , or have any judgment to discern of Spirits ; I have clearly beheld engraven in your Soul , the Image and Superscription of my God. Thus wrote this Excellent Person , whose admirable judgment , may keep any sober Person from thinking him in this high character , guilty of rashness and light credulity ; and his known integrity is enough to free him from all suspicion of abusing his Pen to any servile flattery . And they , who knew the lowly Spirit of this good Lady , and how ready she was to be dejected from an over deep sence of her unworthiness , will find reason to believe , that this Man of God , gave this Testimony of her , to her , as a Cordial to revive her Humble Spirit ; and therefore brings it in with , And this to your comfort I add . But I am too troublesom , I fear , to your Honour ; my hearty Prayers are , that as you have begun , so you may go on in living your Mothers Holy Life ; and that then yon may , in a good Old Age , dye her happy death , with much Peace and Honour . And that so long , as you shall have a Posterity live on Earth , your good Mother may never be Dead ; but may from Generation , to Generation , have those descending from her , that will keep her Name , and Pretious Example alive , by a due Veneration of the one , and Pious imitation of the other . Madam , I am your Honours most Humble Servant , W. GVRNALL . Evenham , March 13. 1671. ERRATA . PAge 51. Line 25. read Bewrayed . pag. 87 l. 2O . r. on . p. 97. l. 22. r. sloughs . p. 110 l. 11. r. Sin. 1 Cor. 15.58 . For as much as ye know that your labour is not in vain in the Lord. WHAT Luther said of Justification by Faith , that may we concerning the Resurrection of the dead , Articulus est Ecclesiae stantis , aut cadentis ; it is an Article with which the Church standeth or falleth ; Yet so foul an errour had taken the head of some Members in the Church of Corinth , as to deny this grand Truth , which S t Paul calls in another place , one of the principles of the Doctrine of Christ : how say some among you , there is no Resurrection of the dead ? v. 12. And , is it not strange , that such who professed to believe the Resurrection of Christ should deny their own ! but much more , that any in the Church of Corinth ( especially in those early days ) should have such a darkness found upon their minds , who stood so near the rising Sun ? and that while S t Paul himself was yet alive , who had planted this Church ; by this we see , though Truth is errours elder , yet errour is not much Truths younger . Though the Gospel-Church was purest in the Primitive times , yet it soon began to corrupt in its Members . Not unapt therefore was his saying , who compared ( in this respect ) the gathering of Churches to the gathering of Apples , which when first gathered , may appear all fair and sound , but then within a while , some amongst them begin to speak , and others to discover their rottinness . No doubt this Church of Corinth , and so others gathered by the rest of the Apostles , appeared in their Members very sound in the faith , and fair in their lives at their first embraceing of the Gospel ; yet some we see did thus soon discover corruption in both . Now to recover the tainted , and especially to preserve the sound from this dangerous infection , the Apostle sets himself to defend this Article of our Faith , well knowing , that this was a blow made at the root of Christianity ; which must needs fall to the ground , if this cannot be maintained ; and he doth it with such invincible arguments , that if any Heretick shall now deny it , the reason cannot be deficiency in the proof here given , but rather a criminous conscience in himself , which makes him on his own defence , deny a Resurrection , for fear of the Judgment which attends it . Now the Apostle having done this , and withal shewn the glorious array , in which the Saints shall arise out of their beds of dust : he then v. 55. sings his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or triumphant song over Death , and out-braves this King of Terrours to his face , that is wont to keep the hearts of poor Mortals in the miserable bondage of a slavish fear . O Death where is thy sting ? O Grave , where is thy victory ? As if he had said , Death do now thy worst , we fear thee not : thou mayest indeed get us into thy hands , but thou canst not long keep us in thy power , fall we shall into the Grave , but we fall to rise again , and when we arise out of our Graves , then shalt thou Death fall into thy Grave , never to arise again . Then v. 57. he sings with an holy ravishment of joy the praises of God , and Christ our Redeemer , by whose atchievement this glorious victory over death is won : The sting of Death is Sin , and the strength of Sin is the Law ; but thanks be to God , which giveth us the victory , through our Lord Jesus Christ . This indeed is our David , who cut off the head of this Goliah with his own sword , killed Death by falling dead upon it ; he unstung this Serpent by receiving its sting into his own blesed body . He overcame this great Conquerour , by submitting himself for a time to be conquered by it ; when Christ lost his life , then his whole Army of Saints won the day . Death now to them is no death , that which was their punishment as Sinners , is now their priviledge as Saints . That which stood amongst the threatnings of the Law , and was the most formidable of them all , hath now changed its place , and is got amongst the promises of the Gospel . All things are yours , or Life or Death . 1 Cor. 3.21 . So pretious an oyl doth our Apostle extract from this slain Scorpion ; so sweet an honey comb doth he find in this dead Lyons breast , and gives it into the hand of the Saints , to go eating of it , to their unspeakable joy and comfort : but , is this victory over Death only matter of joy and comfort unto Believers ? Oh no ; Blessed art thou O Land , when thy Princes eat for strength , and not for drunkenness ; and , blessed art thou O Emanuels Land , when thy Saints feed on the priviledges and promises of the Gospel , not to make them drunk with Pride , nor to lay them asleepin Sloth ; but to rèfresh them to run the Race set before them , and the Joy of the Lord becomes their strength ; the Apostle therefore goes on to improve and close up his discourse on this subject with an Exhortation to Duty ; Therefore , my beloved brethren , be ye stedfast , always abounding in the work of the Lord , that is , be stedfast in the faith of the Gospel , and especially in the belief of this particular Article of our Christian faith , the Resurrection of the dead , and then live up unto this belief ; walk and work as for God while you live , as believing you shall , when dead , rise again . Now my Text hath the nature of a powerful Argument to inforce this Exhortation upon them , for as much as ye know , that your labour is not in vain in the Lord. In which words these two things are observable . First , the Nature and Quality of the service or work of God , it is a Labour ; the Apostle changeth the the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Work , which he had used in the Exhortation immediately preceding into this of Labour , and that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies any ordinary labour but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which imports the hardest of labour ; Negotium , quod nos caedit & quasi vires frangit , saith an Etymoligist , and this we may conceive to pre-occupate an Objection of such that could be willing to do some work , but afraid of meeting with too much labour . Secondly , Here is the reward that sweetens this labour , and may make the Christian more easily submit unto it . For as much as ye know your labour shall not be in vain in the Lord. In which , first , here is the certainty of the reward , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowing , or ye know , your labour is not in vain . It is not an uncertain surmise , taken up by a self-flattering hope from some easie ground of a weak fortassis , or may be ; but ye know it upon infallible grounds ; ye doubt no more of the being of another World , where God will reward his faithful labourers , then ye do of the being of this which you see with your bodily eyes , and live at present in . Here you know it , though here you do not receive it . Secondly , the transcendency of this reward , 't is a great reward as well as sure . For there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Phrase , an elegant figure in Rhetorick , wherein more is meant than is spoken : the words sound low , but the sense is high . You shall not lose your labour , that is , you shall be infinite gainers by it , you shall receive a reward greater than now you can conceive . Thus in our own Language we are wont to speak , when we would make one willing to do a work we set them about , we 'll say to him , you shall not repent doing of it , you shall not be a loser , or work for nothing ; in which we intend more than we express , that it shall redound to his great advantage . Thus here under this expression , your labour is not in vain , is intended no less than Heaven , that exceeding great and eternal weight of glory , which no tongue of men or Angels can express how great it is . First of the first , the nature or quality of the Christians work ; his work is a labour , and so will every one find it , that means to be faithful in doing of it . Man is born to labour , and the Christian is not born again to be idle ; God sends not his servants into the World as a Play-house , but Work-house ; and such a work it is which he appoints them , as is not an idle mans business , that may be done sitting at his ease on the chair of sloth , but requires his greatest pains and diligence ; therefore Christianity is in Scripture compared to the most toylsom imployments : is it a labour to run a race , which strains all parts of a mans body ; what is it then to run this spiritual race , which is every step of the way up-hill , and straineth not legs and lungs as the other doth , but faith and patience which is a harder exercise ? Is the Husbandmans work laborious to plow up his stiff ground , and with many a weary step to go sowing his heavy land , especially in a wet season ? what then is the Christians labour , who is to plow on the Rock , to break up an heart by nature , harder than stone , and whose whole life is a wet seed-time , he living in a Valley of tears . Is the Souldiers work laborious and hazardous , who must be content to lye hard , and fair hard , and which is more , prepare for hard blows , and knocks , yea wounds , and death it self ? then the Christians cannot be easie , who must deny himself , and take up his Cross and follow Christ , and that cheerfully , amidst all his losses and crosses . For this Captain non amat gementem Militem ? loves not a Souldier that followeth him groaning and grumbling . But for the further clearing and amplifying this point , it will not be amiss to descend to some particulars , to discover what it is that makes the Christians work so laborious and difficult ; and in the next place , why God hath charged Religion with so much labour , and so many difficulties . First of the first , The vast circumference of his duty ; the more strings an Instrument hath , the more art is required to handle it well ; the larger the Field is , the more labour it will cost him that is to Till it ; in a word , the greater the Servants charge is , and the more business which lies upon his hánds , the more care is needful to tend it ; and where the care must be great , the labour cannot be little , because care is it self one of the greatest labours : O how great then is the Christians labour ? whose care and duty has no less compass than the commandment of God , which is of such vast comprehension , that the Psalmist , who saw an end of all perfections , could see no end of it . Psalm 119.96 . I have seen an end of all perfections , but thy commandment is exceeding broad . The Commandment here includes both Law and Gospel , and the Christians duty extends to , yea , diffuseth it self over both . First , the Law Moral , this is bound upon the Christian in point of duty to make it his rule , as strictly as it was upon innocent Adam himself , though not upon such strait conditions , and dismal consequences . The Christian is bound to it upon peril of contracting sin , though not of incurring death and damnation ; the Christian hath no more liberty to transgress the Law than Adam had , though he hath a promise of pardon upon repentance , when he hath sinned , which Adam had not ; how indeed can we imagine that Christ , who was made a curse for sin , would come to be a cloak to sin ? now is it an easie work , for the Christian to keep his heart in a sincere compliance with , and respect to , this Law in his daily walking ? a Law which is so large , as reacheth from Heaven to Earth , commanding us to keep a conscience void of offence to God and Man ; a Law so pure and precise , that forbids all sin , omissions of good , as well as commissions of evil ; that indites him for a Murderer that doth not feed his Brother ( yea his Enemy ) as well as he that stabs him to the heart ; him that doth not pray to God , as well as him that doth curse him ; the barren Heath without good fruit , as well as the Dunghil-life of the profane sinner filled with the stinking weeds of gross crimes , that condemneth sudden passions , as well as deliberate sins ; that bindeth the soul to its good behaviour , as well as the hands . Is it an easie thing to hate every false way ? to be ready to every good work ? to have respect to every Command , which yet he must have that will not be put to shame , Psal . 119.6 . willing in all things to live honestly . Yet this he must do , that will keep a good conscience , Heb. 13.18 . is not here enough to fill the Christians head with care , and his heart continually with an holy fear and trembling ? But this is not all his work ; for secondly , the Evangelical Law is also bound upon the Christian ; the sum of which the Apostle gives us in these two comprehensive duties , Repentance towards God , and Faith towards our Lord Jesus Christ ; and are these to be got , or exercised when got , without labour ? When the poor Christian hath done his utmost to keep the Law , how far short doth he fall of that exact Rule ? Now these deficiencies and obliquities call for repentance , and is it easie for him to comply with this duty ? is it easie to rifle his conscience , and search his own heart , so impartially , as if he forgot it was his own house he was searching , and his own shame he was to discover ; yet this is a necessary antecedent to the act of repentance : how can he correct the Errata's or faults of a book , that never read nor examined it ? and to do it surely will cost some pains . I confess this review the Christian is to make , is more easily done , when he doth it daily , and examines his life ( if I may so say ) sheet by sheet , as it is printed off in every particular days conversation : but even this is a labour too heavy for a slothful heart to endure , is it easie when the poor creature hath found out his many sins and failings , upon this review , to get his heart into a melting frame and sorrowful sense of his ingratitude and disingenuity to God in them , so as to throw up those sweet morsels with more bitterness of spirit , than they were swallowed down with pleasure . In a word , Is it easie for the poor Christian to get these Inmates out of doors , which he hath so unadvisedly let in , to clear his affections of that poyson , with which these his sins have infected them ? Is it easie to recover the strength of his resolutions , which his sins must needs have much loosned and weakned ? The second great duty of the Gospel is Faith , and this is as hard as the other ; for indeed the difficulty of believing makes that of repenting so hard . Is it easie to assent to the truth of these Mysteries of the Gospel , which are contrary to the apprehensions of corrupt reason , and beyond the comprehension of the Christians most elevated understanding ? Is it easie for one of a wounded spirit , sunk and dejected as low as Hell , under the heavy sense of his guilt , to lift up an eye of faith to the promise , and to conceive a hope , that such a Wretch as he hath been , may ever find grace and favour in the eyes of a just and holy God ? Verily , it is a wonder little less , than that of the Prophets , in making Iron to swim ; it is easie for a stupid sinner ( indeed ) to dream of a pardon , while Conscience is asleep ; but when this is once throughly awake , only he that can still the waves and winds in a storm at Sea , can pacifie this , can give either power to believe , or peace in believing . Is it easie to repent , and bring forth the meet fruits of it , good works , and not to make them the Idol of our trust ? not to relye on the first to procure our pardon here , nor on the other to purchase our reward hereafafter ; but to rejoyce only in Christ Jesus , as the sole entire object of our trust for both . Secondly , The curious Sculpture with which every Duty in Religion must be engraved , to render it acceptable to God , a miscarriage in any of which is ( like an hair on the writers pen ) enough to mar and blot his fairest copy , for bonum ex integris . First , every duty in Religion , to render it acceptable to God must spring from a supernatural principle . It is not labour in the Lord , except the labourer himself be in the Lord. Actio sequitur vitam , a carnal man can do no other than a carnal action , though the matter of it be spiritual . A dead state can have no other but dead works , a corrupt Tree cannot bring forth good fruit . Mat. 7.12 . Secondly , the Christians work must be performed with an holy fervor , Thou hast commanded us to keep thy precepts diligently . Psalm . 119.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde , vehementer . The word is emphatical , importing an exerting the utmost force of our Souls . Zeal is the religious part of our affections , the first-born and strength of a mans spirit , and therefore God sets it apart for himself , as his peculiar portion , fervent in spirit serving the Lord ; without this , he accounts himself slighted , not served , and accordingly deals with such cold servitours , giving them as cold welcom as they do him service ; cursed is he that doth the work of the Lord negligently ; If we would repent , we must be zealous and repent , Rev. 2. v. 2. if hear the word , we must be swift to hear ; if pray , it must be an effectual fervent prayer , or else it is but thuribulum sine prunis , a censure without fire . If we would give an alms , we must draw out our soul , as well as our purse to the hungry . Now those imployments are counted most laborious , to which most strength and force must be put , and those which intend the powers of the soul , more than such as strain the limbs of the body ; the Scholars labour in his study , is more spending , than the Plow-mans in the field . What then is the Christians labour , which exerts the zeal and heat of his spirit ? O how hard is it to kindle , or kindled , to keep this heavenly fire alive , on a hearth so damp and cold as our heart is ? Thirdly , the Christians work must be done from a right motive to a right end ; First , a right motive from obedience to the will of God , and that such as springs from the love of God ; he doth not Gods work that doth not obey him , and he doth not obey him , that doth not love him , that only being true obedience , which is hearty obedience . Ye have obeyed him from the heart ; and that only hearty obedience , which is loving ; for love hath the regency of the heart , and it goes only whither love carrieth it . O how hard is this , where there is so much of the slave , even in those that are children ? where Hagar so oft overtops Sarah's servile fear , our filial affection ; Secondly , it must be to a right end ; it is in vain to wind up the watch , if it be not set to the right figure , or to draw the Arrow ( though to the head ) if the Archers eye direct it not to the right mark ; Zeal winds up and draws forth the powers of the soul , it makes the Christian act vigorously , and forcibly : but if sincerity ( which is the singleness of the souls eye ) be not present to direct it ultimately to the glory of God , the labour is in vain ; the faster a man goes , ( when out of his way ) the worse ; for the faster he goes , the further he hath to come back : he that is slothful in the Lords work doth displease him , but he that makes a great bustle in Religion , and by this his activity calls others eyes to behold his zeal , yet secretly intends his own , not Gods praise , provokes him more , because more hypocritical in what he doth : hypocrisie being to sin , what putrifaction is to diseases ; the more of this in a disease , the more dangerous it makes it ; the more of that in a sin , the more abominable it makes it : nay further , though the aim be not false , yet if that which God allows to be our inferiour end , be made our ultimate , it depraves the action ; if I aim at the comfort and relief of a poor mans necessity in my alms ( which I may and ought ) yet if this be the highest I look , and my eye passeth not through this , to the glorifying of God , it becomes unacceptable ; a man may lose the prize by shooting short , as well as wide of the mark ; now how hard to keep our eye fixed on this ultimate end ? truly even as hard as to keep our eye fixt on a single object , through an Optick Glass , held by a trembling hand . Fourthly , Every Duty must be timed aright ; the Christians life is full of duties , and those very various ; now he is called to exercise himself in one , then in another ; now to pray , anon to meditate ; now to be in his Closet , then to be in his Shop about his worldly calling ; now to private , then to publick ; now to reprove , then to encourage or comfort his Brother . As one that hath a Shop full of divers Tools , all necessary for his Calling , but this for that purpose , and that for this in it ; now if he should cut with his Axe , when he should smooth with his Plain , he would soon spoil his work ; that which is at one time a Duty , would , if done , at another be a Sin. Diligence in our worldly Calling on the week day is the work of the Lord ; but the same on the Lords day would be Satans ; no doubt as many a fair Child hath been lost by an untimely Birth , so many a good Work spoiled by an unseasonable performance ; and to discern time and judgment for our actions , requireth both wisdom and care , and these labour and pains . Thirdly , The difficulty the Christian finds to order his Conversation , so that his care for one part of his work may not hinder him in another . Now the reason of this difficulty , is the seeming contrariety of some duties to others : Seeming , I say , not real , indeed it is in Satans service only ( not in Gods ) that there is a real contrariety of work : Errors have their opposites ; he that maintains one , cannot , if he understands himself , hold some others ; so in Practical Lusts , some are at such a feud , that when one is in the Throne , the other is kept under , but all Truths agree lovingly together , being all but one Faith ; and so do the Graces of a Christian , being all the effect of one and the same Holy Spirit ; they do no more hinder one another in acting , than the several wheels in a well made Clock do one anothers motions ; or the various members of the body , one the others Operations and Functions ; yet , I say , there is a seeming contrariety . And as it requires Art and care to touch the several strings of an Instrument , that have different Sounds , so as from all may result one harmonious sound , so much more holy skill and care in a Christian to exercise these many various Graces , and perform so many divers Duties , in such a sweet concurrence and fellowship , that from all , there may result an uniform Holiness in the course of his life . The Christian must be Zealous , but leave room for Discretion , or else like a Ship that hath all Sail and no Ballast , he 'll grow top heavy ; he must fear to sin , and yet hope in the Mercy of God , when he hath sinned and repents of it ; 't is his duty to draw near to the Throne of Grace with an Holy boldness ; but it is his duty even then to preserve an Holy awe and reverence ; he must be sensible of the hand of God when afflicted , or else he is not a Man ; but then he must bear it patiently , or else he is not a Christian ; he must be meek and lowly in his carriage to all , even the meanest , yet must keep an high courage and noble resolution , not to be turned out of the path of Duty for the frowns of the greatest ; he must love his Brother but hate the sin he commits ; how many such riddles are there in Religion ? Now is it an easie work for the Christian to drive his Charriot in so narrow a path , without justling one duty against another ; to hold a fair and friendly correspondence with all these duties , and not set one at variance with the other ? Fourthly , The great opposition the Christian meets with in doing the Lords work , makes his labour still greater . Other men can work in their Shops quietly , and few or none will molest them , much less throw stones at them ; but the Christian he 's hindred from all hands . First , The flesh within controuls him , lusting against every good motion and holy action which the Spirit of God stirs him up unto ; so that he is forced to dispute his way before he can come at his work ; much ado to answer what the flesh objects against every duty he is to perform . Would he pray , then the flesh begs time , and will be putting it off for a more convenient season , some other business it starts first to be done ; would he give an Alms , the flesh asks him , whether he meaneth to be a beggar , and give that to others which himself may want before he dyes ? would he reprove a sinning Brother , then why will he be a busie body in other mens matters , and lose a Friend in doing a thankless office ? would he bear witness to the Name and Gospel of Christ , then pity thy self is its counsel ? no duty but it either keeps from it , or disturbs in it ; so that he needs a Sword as well as a Trowel to lay every stone in his Spiritual building . Secondly , A body of flesh hangs heavy upon him ; the body was at the first , and shall again be at last in Heaven a wing ; but now , alas , 't is a weight to mans Soul , and that an heavy one ; it should indeed be the Souls servant , but now the Soul is fain to tend and wait upon that , to provide Food to keep , and Physick to restore its Health ; yet when all is done , it proves no over meet help to the Soul ; if it be strong and healthy , then like a pamper'd Beast , it grows crank and wanton , ready to throw its rider , which made Saint Paul keep down his body ; yet if the Soul discipline it but a little too severely , then 't is feeble and tyred . Thirdly , The World , this makes no small opposition . First , The things of the world ; the Christians worldly calling is ready to filtch the time which should be spent in the Christians general ; Martha is in the Kitching , when she should be in the Chappel ; the enjoyments of the world , how ensnaring are they ? sensual delights , so sweet Wine , that when the cup is at our lips , we cannot drink little , and so heady and intoxicating that we cannot bear much : when troubles come , how hard to keep from extremes , making too light of them , or thinking them too heavy ; we are prone either to despise them , or to faint under them . Secondly , The men of the world , these are oft a snare to draw the Christian into sin , sometimes a whip in the Lords hand to scourge him for his sins , but always a sore vexation to the Christian by their sins . Lastly , The Prince of the world brings up the rear ; he like a roaring Lion comes fell out of his Den , and runs full month at him : such a bold and brazen faced Enemy , that he is not afraid or ashamed to tempt the chastest Soul to the foulest crimes : he that durst tempt Christ himself to devil-worship and self-murder , what will he not dare to attempt upon the best Christians ? and he is as sly as bold ; an Art he hath of insinuating and winding in his head before the Christian can discover his design ; he hath more baits than one to his hook and knows how to fit every ones pallat ; if he cannot make the Christian wallow in the mire of fleshly lusts , then he tempts to Spiritual sins : if he will not be so prophane as to live without Religion , he 'll try to make him an Hypocrite in Religion ; if that succeed not , he 'll try to blow him up into a proud conceipt of his Sincerity ; if that will not do , he 'll labour to abuse his Humility into dejection , and make him think worse of himself than he is . Lastly , He is as importunate and restless an enemy , as he is bold and sly ; like Marcellus the Roman Captain , of whom Hannibal said , he was the oddest man he ever met with ; for whether he did beat ; or was beaten , he would not be quiet : if Satan gets a victory , he pursues it without mercy , never losing an advantage given him ; if he be worsted , he rallies and comes on again with more rage . Thus he dogs the Christian to the last breath , and never leaves till the Christian be got into Heaven it self , where he cannot come at him . Now if any can go through all this work , and withstand all this opposition without labour , or with but a little , he hath learnt an Art , and got a sleight , which the rest of his brethren never knew ; and we may bid him , as the Emperour did Acctius , set up his ladder , and go to Heaven away by himself alone . Quest . But why hath God charged his peoples work with so much labour , travel , and trouble ? Answ . First , Therefore they have so much labour here , because they shall have none at all hereafter ; they shall in Heaven rest from their labours , therefore it is fit they should have some on Earth ; otherwise , some Graces could never be exercised , and so their excellency would not be known , and consequently might seem to be Created in vain ; there resulting from them neither benefit to the Saint , nor Glory to God. To name but one , how should the excellent Grace of Patience ( which shall have no occasion for its exercise in Heaven ) be ever seen , if no part were given it to bring it upon the stage in this world ? and what can discover Patience , but labour and trouble ? we had never heard of Job , probably , but for his Patience ; and I am sure we could never have heard of his Patience , if we had not also heard of his Tryals : indeed there is a great decorum in this dispensation , that the Christian should have his Patience tryed in this world , where God himself hath his own Patience so much exercised : that they should endure some affliction from God , where God bears with so much sin from them . Secondly , God doth this , that his people may give good proof of their high esteem of the promised reward ; it was an unspeakable ▪ contempt which Adam cast upon his happiness to sell it for a trifle ; how could he more deprize it ? God therefore resolved , that before he restored him , or any of his to their lost happiness , they shall first restore what he so vilified , to its due place in their estimation ; and because no more convincing Argument can be given of the high price we value Heaven at , than by the great labour we are willing to take , and trouble we are ready to endure for the obtaining of it ; therefore he hath charged the Christians work with so many labours and difficulties , that by our digesting these , to obtain that , we may give , indeed , a real proof that we prize Heaven at a rate Superlative to all that is here below . Thus Caleb shewed his high account of Canaan , when he was not cooled in his desire of it , nor quailed in his courage with the high Walls , and high Gyants upon them , which rendered the attempt difficult and hazardous ; but crys , Let us go up at once and possess it , for we are able to overcome it . Whereas the other faint-hearted Israelites are said to despise the good land , and why , but because they valued their ease and safety at an higher rate than it ? Thirdly , That he may make his Peoples rest in Heaven sweeter when they come to it : There are three joys mentioned in Scripture , as the greatest this world hath ; the joy of Harvest , the joy of Victory , and the joy of a Woman that hath brought forth a Man-child ; now all these joys are ushered in with great labour and travel ; past troubles swell present joys ; for besides the pleasure which is sucked from the present good enjoyed , there is a further accession of joy made , from the remembrance of past labours and perils happily now conquered ; the more hazardous the Battel was in the Fight , the more pleasure the Conqueror hath in his Victory . It would ease the damned of some of their sorrow , could they forget the possibility they once had of being happy ; and it would deprive the Saint of much of his accessory joy in Heaven , did he not remember the danger he once had of falling into that misery , which there he needs not fear . I shall apply this Point only to two sorts of Persons . First , To those that have slighty thoughts of Religion , who think it an easie thing to be a Christian here , and no hard matter to be saved hereafter , Secondly , To those that are so far from believing it thus easie , that ( through the suffusion of Melancholy and Satans Art , who thickens this darkness ) apprehend it so hard a labour , as renders it next to impossible ; whereby they are dispirited from making any vigorous endeavours in Religion , fearing they shall never overcome the difficulties which attend it ; and as good they think it is to set still , as rising to fall deeper at last into condemnation . Thus , the Ship cannot sail if it hath no wind , or too strong and violent a one . My desire is to undeceive those , and thereby to do a kindness to them both . Those that think it so easie to be a Christian , no hard matter to obtain Salvation ; I would endeavour to shew these what a delusion they are under , and danger they run , by fancying the Bridge to . Heaven wider than it is : But where , may some say , dwell these Men I am now directing my speech unto ? I wish they did not swarm every where , and made not the greatest number in most of our Towns and Congregations . I shall point at a few : First , He that conceits himself a Christian , and nourisheth in him an hope of Salvation , even whilst his life is prophane , he , no doubt , thinks it too easie to be a Christian ; when a man shall think Christ will own him as his , meerly for his Christian name , and not reject him for his Heathenish Practices , thinks that his heart is good , though his life be wicked ; whereas his life could not be wicked , if his heart was not so ( for out of the abundance of the heart the mouth speaketh ) when men shall think they are Gods Servants , though they be the Devils Labourers ; that God is their Friend , when they declare themselves every day his Enemies . In a word , to think they shall leap at death , è coeno in coelum , out of Delilahs lap , into Abrahams bosom ; is not this to make it an easie thing to be a Christian , and no hard matter to be saved ? and where is any one ( who hath not first been convinced from some work of the Spirit ) so bad , that is not yet thus kind to himself ? yea , have they not commonly the strongest Faith , who have the weakest Grounds for it ? they build up Sion with blood , and Jerusalem with iniquity , yet will they lean upon the Lord , and say , is not the Lord amongst us , none evil can come upon us ? Who knocks more boldly at Heaven Gate to be let in , than they whom Christ will reject as workers of iniquity ? O what a delusion is this ! Caligula never made himself more ridiculous , than when he would be honoured as a God , while he lived more like a Devil . Before you would have others take you for Christians , for Gods sake , prove your selves men , and not beasts , as you do by your bruitish lives . Talk not of your hopes of Salvation , so long as the marks of Damnation are seen upon your flagitious lives . If the way to Heaven were thus easie , I promise you the Saints in all Ages have been much over-seen , to take so great pains in mortifying their lusts , in denying to satisfie their sensual appetite , ad quid perditio haec , to what purpose did they make so much waste of their sweat in their zealous serving God ? and of their tears , that they could serve him no better , if they might have gone to Heaven , as these men hope to do ? That Fryar was far more sound in his judgment , in this Point , who Preaching at Rome one Lent , when some Cardinals , and many other great ones were present , began his Sermon thus abruptly and Ironically . Saint Peter was a Fool , Saint Paul was a Fool , and all the Primitive Christians were Fools ; for they thought the way to Heaven was by Prayers and Tears , Watchings and Fastings , severities of Mortification , and denying the pomp and glory of this World. Whereas you here in Rome , spend your time in Balls and Masks , live in Pomp and Pride , Lust and Luxury , and yet count your selves good Christians , and hope to be saved : but at last you will prove the Fools , and they will be found to have been the Wise men . Did ever any man arrive at London by going from it ? every sin is a step from God , and the more we sin , the further we depart from God. Doth not he then take a wise course to come at last to the full enjoyment of God in Heaven , who by a lend wicked life runs as far from him , as his legs can carry him ? Secondly , They who think they are good Christians , and fair enough for Heaven , though they have no more then a Negative Holiness ; the best that can be said of them , is , they are not so bad as the worst ; they do not take so much pains for Hell as others ; but none for Heaven ; they labour not so much in the Devils work ; but work not at all for God : like those in the Gospel , they stand idle all the day long , and yet hope for a peny at night , though they never entred into Christs Vineyard : they are so far from labouring in the work of the Lord , that they will not touch his work with one of their fingers . Do not these think it very easie to be Christians ? as if God was bound to save them , but they not bound to serve them . Is not Heaven called a reward ? and what reward can be expected where no work is done ? if some that work shall be denyed all reward , because they did not labour at it ; and some seek , that shall not be able to enter ; because they do not strive ; then miserable must thy condition be , who fallest short of those , who themselves fall short of Heaven . Thirdly , Formalists and slothful Christians ; and how many are these ? who will not be Atheists to live without all Religion , but resolve not to be Zealots . They are more then key-cold , but are afraid to be too hot in their work ; they are not idle , but cannot be perswaded to be diligent ; they love such a temper in Religion for their Souls , as they do a Climate for their Bodies to live in ; it must be a very temperate one ; afraid to exceed only in Piety and Holiness , in which alone there can be no excess . Oh what a delusion is this ! he that will chuse another temper for his Religion , than God hath commanded , had need provide another Heaven for himself , than God hath prepared ; for that is given to the zealous Labourer , not the lazie Loiterer . The violent are they which take this Kingdom by force ; a man may be sure of Hell with a little pains , but Heaven will certainly be lost without our labour and diligence : and the reason is , because every man is born in a state of sin and damnation , and so needs no more than to fit still in that state , to bring inevitable destruction upon him ; to Hell he will come soon enough , though he gallop not so fast as others in riot and excess . But , alas , we are born afar off from God and Heaven ; much labour is required to get into the way that leads to life Eternal ; and when we are in it , many a weary step to take , abundance of work to dispatch ; sins to mortifie , temptations to resist , afflictions to endure , impaired Graces to repair , weak to strengthen , and to persevere in all this labour , till death it self takes us off . This we must do , or else ( as Saint Paul said of their abiding in the Ship ) we cannot be saved . It is with the Christians Spiritual Life , ( in this respect ) as with his natural ; his body hath within it self , that which is sufficient to cause the death of it , but not to maintain its life . This provision is without ; as a man , he will dye , though he make no use of knife or halter to dispatch himself : not taking food , or not using physick will do it alone : Thus the Christian hath enough within him to procure his Spiritual death , and consequently his Eternal ; but not to maintain his Spiritual life . The provision for this is out of himself , his sufficiency is of God , 2 Cor. 3.5 . and this sufficiency God gives not in an immediate way , but by appointed means , which he requireth their care to make use of ( as he did the Israelites hands , to gather and bake their Manna ) and so by blessing his means , and their care in using of it , their Spiritual life is preserved and nourished unto Eternal life . Now , when any shall thus extend his care to the use of all appointed means , and intend the faculties of his Soul industriously ( as he ought ) in the use of them , and shall have continued some considerable time in this exercise ; then , and not till then , will he be a competent judge , to tell us whether it be a slighty business , to be a Christian indeed or not . Secondly , A few words to those who will acknowledge the labour of Christianity to be great ; but that is it which is their discouragement , and scares them from entring into that service , which will cost so much pains , and bring so much trouble . I shall leave some Considerations to be pondered by them , which , I hope , may ease them of this too deep an apprehension of the Christians labour . First , Christianity , 't is confest , is a labour , but a necessary labour ; it is not , indeed , the part of a wise man , to labour , or hazard much for that he little needs ; yet for such things is it ( God knows ) that most men bestow their greatest toyl and travel ; to obtain that which they may have ( specie aut valore ) and spare this their pains also ; as Cyneas told Pyrrhus , when he said , after such and such Kingdoms Conquered by him , then we will sit down and live a merry life . But why , quoth Cyneas , may we not do that already without all this trouble ? I confess ( considering the present frame of Carnal mens hearts ) they are under a kind of necessity of what they inordinately desire . The Covetous man must have his Gold , the Voluptuous man his Pleasures ; or else they cannot enjoy themselves : but this necessity is no other than that of a Dropsie man , for his unmeasurable drinking ; for was this mans disease , and the other mans lusts purged out , both their necessities would cease alike ; but Heaven is absolutely necessary to all , whether they think so or no. Better we had the Soul of a Beast , than having the Soul of a Man , not to have at last that perfection and happiness , for which this Immortal Soul was made . And this thou canst not have , except thou wilt take the pains to walk in the ways of Holiness , which lead to it ; thy Soul ( poor man ) is hastning apace to its last and eternal state , which will be either in Heaven or Hell : the Happiness of the one invaluable , the misery of the other intollerable , and both interminable . If thou bestirrest not thy self , and that timely , to take hold of Eternal Life , Hell is at thy back to take hold of thee . Now is there any room left in this case for deliberation , when de vitâ aut morte aeternâ agitur ? is it now time to say , shall I labour to be saved , or shall I not ? It may in some cases be more eligible to lose our temporal life , than to be at pains to save it . If Caesar told the Marriner , in a storm , it was necessary he should sail , not that he should live ; then surely with much more reason may the Christian say ; yea , must he say , it is not necessary I live here , but 't is necessary while I live , that I perform the voyage God hath imposed on me ; that I launch forth into his service , whereby I may make sure of Eternal Life , though with the loss of my Temporal . But no worldly necessity can be such , as should controul our care in the other . Get Eternal Life , and thou wilt find again that life thou didst lose in getting it ; but lose Heaven , and in Hell thou wilt see all those paltry gains lost , to keep which a while , thou didst lose Heaven . Secondly , Consider , the greatest labour and trouble the service of God will put thee to , is incomparably less , than the least pain the sinner shall find and feel in Hell. What is the trouble a Christian is at in Mortifying a Lust here , to the torment which the enraged Conscience of a Damued Soul will put him to there , for not Mortifying of it when time was ? what is the sorrow which the Saint feels here , whilst he mourns for his sins in hope of pardon , to the horror of a Reprobrate anguish in Hell , imbittered with despair : what is the Christians loss to part with his Temporals for Christs sake , to the Sinners parting with God and Heaven , never to see his blessed face more ? in a word , what are the flouts and reproaches which the Saint hath from a wicked world , to the Sinners portion ; when God , with all the Holy Angels and Saints , shall laugh at their destruction . If the love of Heaven will not move you to submit to the short labour which attends the service of God , let the fear of Hell do it . Thirdly , Though the Christians labour be hard , yet there are many things alleviate the burden of it . First , The sumbleness of the Christians work to his renewed Nature ; the trouble of a work is much as the mans mind stands to or against it . It would be a tedious business to an ignorant Rustick , to be locked up in a Scholars Study , and there be made to spend his time amongst his Books ; but the true Scholar needs not be forced or wagered to this work ; his delight in it , takes away the labour of it ; non inveni ( said one ) in hoc mundo requiem nisi in angulo cum libello ; it were a great calamity , to a slothful dastardly spirit , to be made to endure the labour and hardship of a Souldier : whereas a generous Soul , would prefer it before ease and gain at home ; mea sit laborum major pars , pecuniâ autem , abundet quis volet , was Achilles his speech ; give me the labour , let who will take the money . To a sensual heart , what more unpleasing then Heavenly Meditations ? yet what more delighted David ? To a carnal heart , the Commandments of God are all hard sayings , because , contrary to his unholy nature : but to a Gracious Soul , none of them are grievous ; he loves the Law of God from the same reason , for which the other hates it , because it is pure ; he delights to do the Will of God , because he hath a law within him , which corresponds with the law without ; his Heart answers to it , as the eccho to the voice ; thou saidst seek my face , thy face will I seek : No wonder a Cross lies heavy upon his shoulders , that hath no Faith in God to sustain him under it ; but a Paul , he can take pleasure in infirmities , in reproaches , in necessities , &c. 2 Cor. 12.10 . Secondly , The Divine assistances which the Christian hath in his work , alleviates the labour of it ; consider the Christians work without this help , 't is heavy indeed , yea , too heavy for him to stand under ; but Gods helping hand put to it , makes this heavy work light . The Ship , which when lying on ground , all the Teams in the Country could not draw off ; how easily is it set a float when the Tide comes in ? Thus the Heart which the Christian , by no pains and industry of his own , can raise out of its dullness and indisposition to Duty ? Oh how soon is it elevated and inspirited , when God flows in with his secret Aspirations and Exuscitations of his Blessed Spirit and Grace ! he who confessed that he could do nothing of himself , not so much as think a good thought , tells us also , he is able to do all things through Christ who strengthneth him : now this help from the Lord is promised ; but it comes not till the Christians hand is put to the work ; let him be up and doing , and then God will not fail to be with him . 'T is cheap travelling ( we say ) for a Child in his Fathers company : to be sure God will pay the charge the Christian is at in his whole journey to Heaven ; it is easie working while God holds our hand , yea , puts strength into it . Art thou to pray his Spirit will lift with thee , for so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies , art thou tempted ? whilst thou art fighting in the Valley below , Christs hands are lift up in Heaven above for thy Victory . I have prayed that thy Faith fail not ; yea he doth not only pray above for thee , but will be in the Field with thee , and in thee , by the secret succours of his Spirit . My Grace is sufficient for thee , which is not meant of Grace Inherent in us ; that indeed is unsufficient of it self ; but the auxiliary Grace , which he sends in to assist and excite that in a time of need . Thirdly , Though Christianity be a labour , and many troubles and perils attend it , yet 't is not alike to all : every Christian hath not Hemans Faith , Jobs Patience , or Pauls Courage ; neither shall all have Hemans Disertions , Jobs Losses , nor Pauls Persecutions ; the stoutest Souldiers are put upon the hottest service ; the heaviest burden upon the strongest back : he knows every Saints ability , and so he rates them ; he will not suffer any to be tempted above that they are able . When the Israelites came first out of Egypt , he knew they were raw Souldiers , and therefore led them about , that they might not be put to fight , before he had hardned , and heartned them more to bear such a work . While Christ was upon Earth , he interposed his own body between his weak Disciples , and the fury of the wicked world : but when he went to Heaven , then he ventured them into the storm , but careful first to re-inforce them with power from above , before he let them take the Field , Acts 1.4 . Being assembled together with them , commanded them that they should not depart from Jerusalem , but wait for the promise of the Father . Fourthly , The merciful indulgence which the Lord gives them as to their failings : hard work , indeed , God calls them to , but the harder the work is , the more his pity is expressed towards them ; in pardoning those invincible infirmities , which notwithstanding their faithful endeavour , will be found in their doing it . It was hard for the Apostles to keep their eyes wakeful in the dead of the night ; Christ considereth this , and Apologizeth for them , even while he chides them ; the Spirit is willing , but the Flesh is weak . It is hard when Afflictions are strong , and long , not to fall into some indecencies of speech and behaviour : we have heard of Jobs Impatience , as well as Patience , yet the Lord was graciously pleased to to take his part against his accusing Friends ; ye have not spoken of me the thing that is right , as my servant Job hath , Job 42.7 . It is hard to act Faith , when sense and reason are non-plust ; the Lord therefore is pleased to overlook the weaknesses of his Childrens faith , which in such deep plunges they bewray , so they strive against them , and be humbled for them ; in magnis tentasse aliquid , non parvum , in great and difficult enterprizes , an essay and endeavour is not little : Peter shewed great Faith in venturing to go upon the Sea , but discovered infirmity when he began to sink ; therefore Christ pitieth and succoureth his weakness . Davids strait was in a manner as great at Land , as Peters was at Sea. When at Gath amongst his Enemies , whose Champion he had slain ; much fear and unbelief he borrowed in this his strait , yet some secret actings of Faith were mingled with these his fears , as appeared by the Prayer he then lift up to God ; and even this Prayer attended with so many distrustful fears , found acceptance with God ; which made the good man bring this forth as an encouragement for others ; This poor man cryed , and the Lord heard him , and saved him out of all his Troubles , Psalm 34.6 . A poor man , indeed , he was at this time , not only in his outward state , but his inward ; poor and low in the actings of his Faith. O what encouragement is here to come into the service of God ; hard work thou mayst meet with , but not an hard Master ; do but thou thy best , and God will forgive thy worst . Beware of wickedness , in not doing what thou canst , and God will not reject thee for thy weakness ; Like as a Father pitieth his Children , so the Lord pitieth them that fear him , Psalm 103.13 . I come now to the Second Part of the Text , which presents us with the reward that attends the Christians labour ; it is not in vain in the Lord ; they shall not be put off with their labour for their pains : no , there is a reward laid up in Heaven , which will abundantly compensate all the pain and pains they were put to on Earth ; but we must not understand this , as if the Christian received no gain or advantage , in this life , from the service of God , while he is labouring in it : Godliness hath the promise of this life , as well as the other . There are promises of which payment is made here ; and though these be inferiour to what the Christian shall receive hereafter ; yet be they so pretious , as prove Religion even in this life , no hospes asymbolus . No guest that lodgeth on free cost , but such as pays well , and that in present Coin for its entertainment . It affords Bread to the eater , as well as Seed to the sower ; there is fruit unto Holiness , which the Christian may now feed on to his comfort , as well as an hope of Eternal life to be received at the end of this . The very vales which the Christian hath given him , while at his work , afford him enough for his present expence , to maintain him in a port becoming his high hopes for afterwards . First , His conscionable labour in the Lords work , will gain him more ability , and holy skill to do his work still better ; by exercising of himself daily unto Godliness , he becomes more ready and prepared for every good work ; by daily combating with his corruptions , and resisting temptations , he learns more easily to overcome his Enemy . And if in worldly trades this be accounted a sufficient reward to an Apprentice , for serving out his time , to learn the mystery of his Calling ; Oh what a reward is it , by the daily practice of Godliness , to learn more fully the Mystery of it ? This I am sure holy David set down for great gains , I have remembred thy name , O Lord , in the night , and have kept thy Law ; this I had because I kept thy Precepts , Psal . 119.55 . And again , I understand more than the Ancients , because I kept thy Precepts , ver . 100. He did not grudge his own pains , nor envy others ease , so long as he might get more Heavenly Wisdom by it . Secondly , The Christians conscionable labour , interesseth him in the special Providence of God for him : while he is at work for God , God will take care of him ; and what can he want , that hath God for his Provider ? what , or whom need he fear , that hath God for his Protector ? For though all the Saints have a right in Promises , yet none have a pleasant aptitude to apply the comfort of any one Promise , while they are idle and negligent ; no , this is the portion of the laborious Christian , that walks in the actual exercise of his Grace : No good thing shall he want that walks uprightly . When God engageth to Abraham his Almightiness , it is to him , as walking before him , not as sitting in the chair of sloth . Thirdly , The Christians labour is rewarded here with inward peace of Conscience , and serenity of Mind ; Great peace have they that keep thy Law , and nothing shall offend them , Psalm 119.166 . Peace be on them that walk by this rule , as on the Israel of God , Gal. 6. These are they , in whose bosoms this Bird of Paradise sings her sweet Notes , and her sweetest in foulest weather ; when sickness comes , and death approacheth . Now he that hath the testimony of his Conscience , for having been a faithful Labourer in the Lords work , will be able to make a comfortable reflection upon his past life : For mens expectations of what is coming to them at death , depends upon what their past lives have been . Life is the time of sowing , and death of reaping ; as they have sown , so only can they expect to reap . Life is a time for working , and death for receiving the reward , sutable to the work . Hence it is , when death is approaching , Conscience ( if not seared , and past all feeling ) is then carried back to review what the man hath been doing , for whom he hath been labouring ; and therefore must needs bring in heavy tidings to the sinner of his approaching misery ; then it rips up all the stitches of that false peace , which the ungodly wretch had been bolstred up with , and tells him , that now the Righteous Judge is at hand , to pay him the dismal wages due to him , for all the wicked works he hath done , which makes the thoughts of death a terror to him . But the Sincere Christian , who hath laboured faithfully in the Lords work ; he then hath a pleasant Prospect to behold , when he looks back upon his conscionable walking , and can thence make his humble appeal to God , and desire him to remember how he hath walked before him in Truth , and with a Perfect Heart . Oh what joy is this to his poor heart , that his Conscience bears him witness , he hath endeavoured to walk before God , with godly simplicity , and not in guile ? and can cast himself upon the Mercy of God in Christ , and breathe out his Soul with a joyful expectation , of being received into the Kingdom of Glory . This premised , I address my self to speak of the Christians reward in the other world , this being principally ( if not solely ) in the Text ; where it is set forth two ways . First , By its certainty , For as much as ye know . Secondly , By its transcendency , Your labour is not in vain in the Lord. In which words , you may remember , I told you there is more intended , than exprest . First , of the first , The certainty of the Saints reward intimated by this Phrase , ye know : that is , ye know it for a certain indubitable truth ; ye make no doubt of this : thus is the Saints future Happiness spoke of , with the greatest assurance and certainty ; We know that if our earthly house of his Tabernacle were dissolved , we have a building of God , an house not made with hands , Eternal in the Heavens , 1 Cor. 5.1 . We know that when he shall appear , we shall be like him . The Saints know this so well , that they dare venture the loss of all they are worth here , for the reward they expect there : Ye took joyfully the spoiling of your goods , knowing in your selves , that ye have in Heaven a more enduring substance , Heb. 10.34 . yea , they have refused their temporal life , when offered to the prejudice of their eternal , Heb. 11.35 . Not accepting Deliverance , that they might obtain a better Resurrection . If any should ask , how do they know so assuredly there is this reward ? I would ask such , how they know the Sun to be , when they see it shine ? if they say , by seeing of it ; they may know , that the Saint sees an Heaven , as certainly , by an eye of Faith , as they can do the Sun , by an eye of Sense ; Faith is the substance of things hoped for , the evidence of things not seen . The very light of nature , whereby the Heathens knew a God , did let with it into their minds , some knowledge of another world , and of a double state therein ; of happiness to the good , and misery to the wicked ; being not able , otherwise , to reconcile the unevenness of Providence in this world , with the righteous nature of God : but alas , what was this lesser light which God left in man to rule him , in the night of Heathenish darkness , to the certainty of the Saints knowledge , which comes in by the light of Faith ? first , the Christians Faith is grounded on the testimony of God himself , in his word . Humane Faith is , indeed the weakest , and most uncertain kind of knowledge ; because mans testimony , on which it relys , is so fallible ; but Divine Faith the most certain , because the testimony of God , on which its weight bears , is infallible : One , who cannot deceive , because he is truth it self ; nor be deceived , because he is wisdom it self : So that , though Faith be not Reason , yet to believe what God saith is true , there is the highest reason . 2 ly , As the testimony on which the Saints Faith relies , is the infallible Word of God ; so his very Faith which relies on this Word of God , is no other than the work of God ; the same Spirit , who is the Author of that , is the efficient of this ; for the Christian believes not from the power of his own will , but the power of God , mightily working his heart up to this supernatural act . Hence we are said to be saved through Faith , and that not of our selves , it is the gift of God , Ephes . 2.8 . And this Faith is called a Faith of the operation of God , Colos . 2.12 . 't is wrought in us , not by us . Not only the light of truth which the Christian sees is Divine , but the eye of Faith by which he sees , this light is Divine also ; how certain must that knowledge be , which in the light of Gods Spirit , beholds the light of Gods Truth ? now from this Word of God , the Christian is assured of this reward many ways . First , He is assured of it , by Jesus Christ , who , himself , came from Heaven , and makes report thereof ; In my Fathers house are many Mansions , if it were not so , I would have told you , John 14.2 . As if he had said , you may belief me , for I speak it , that cannot lye ; and who loves you too well to put a cheat upon you . That there are such Countries as France and Holland , you do not doubt , though you never saw them , because some that have , assure you it is true : and shall the Saint be blamed for relying on Christs own faithful Word ? who cometh from Heaven , is above all , and what he hath seen and heard , that he testifyeth , John 3.32 . Secondly , The Christian knows it , by the purchase Christ hath made of Heaven for Believers . Mans sin had shut Heaven door against him , and opened Death and Hells door upon him : now before God would ( or indeed could ) set open again this door of life to poor sinners , it was necessary that his Glory should first be secured ; which to do , this admirable expedient , the Divine Wisdom contrived , that Christ should dye for sinners , by which , both Death , the punishment of mans sin , might be abolished ; and life , and immortality , which man had lost , might be restored , and brought to light again , 2 Tim. 1.10 . Hence it is said , It became him , for whom are all things , and by whom are all things , in bringing many Sons unto Glory , to make the Captain of their Salvation perfect through sufferings , Heb. 2.10 . Mark that , it became him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a condecency for God thus to do . God never doth any thing that doth not become him ; in all his works he acts like himself ; every work declaring his Glory , but not all alike . Now God in the Redemption of the world , intending to make the greatest manifestation of his Glory , that ever he did : It became him to pitch on such a means , as was sutable to such an end ; and this of bringing his People to Glory , by the abasement of his own Son , to an ignominious and cursed death , was the expedient he resolved upon , as every way condecent to this design ; and indeed , never did all the Divine Attributes appear in all their Glory , so as they do here . According therefore to this Eternal Council of Gods Will and Love , in the fullness of time , the Son of God was cloathed with our Flesh , laid down his life , took it up again ; and further , to shew he had got a full triumph over death , and had opened Heaven gates for Believers . He opened the Graves of many of the dead Saints , and raised them to life , as a pledge , that he would do the same , in due time , for the rest . So that now to doubt , whether there be an Eternal life for the Saints after death , is to make the whole Gospel a fiction . Thirdly , They know it by the actual possession which Christ hath already taken of Heaven for them . A Child thinks himself sure of an Estate , when his Father not only purchaseth it , but also taketh it up for him . Thus did Christ ascend to Heaven , not only to sit down on his own Throne , but to take and keep possession of Heaven , for the behoof and benefit of Believers . Hence they are said , to sit together in Heavenly places in Christ Jesus ; that is , in him as their head , which is a certain pledge to them ; they shall one day sit with him there , in their own persons : Because I live ( saith Christ ) ye shall live also . Indeed he lives there to make Intercession for them , and will never leave praying , till he hath prayed them up unto himself . I may say to Believers , as once Naomi to Ruth , sit still for the man will not cease , till he hath finished the thing : Christ will not cease his Mediatory work , till he hath finished his peoples happiness , and got his betrothed Spouse home to him , in his Fathers house . 4 ly , He knows the certainty of this happy estate , by the many express Promises made to Believers of it . I cannot number them they are so many , neither need I name them ; there being no Child of God so little ( I hope ) acquainted , with his Saviours Will and Testament , as not to be able to turn on a sudden to many places , where this Inheritance is setled on them . The greatest Heir that lives , is the Saint . He is heir to both Worlds , having Promise of the life that now is , and of that which is to come : But the grand promise of all is , that which gives him title to his Heavenly Inheritance . In one place they are called Heirs of Promise , in another , Heirs of Salvation ; because this is the Crowning Promise . Heaven it is called their Hope , till this comes ; he hath not his Portion ; all he hath here , is the least of what is promised . But when Heaven comes , then all is paid ; the Bond then is delivered in , Faith and Hopes work is done . The Christian , who on Earth , believes and expects Promises , shall in Heaven inherit Promises ; there Faith shall be turned into Vision , and Hope swallowed up in Fruition . Now though nothing can make Heaven more sure to the Believer , than Gods Promise , no not the Oath of God it self , because it is as impossible for God to lye without an Oath , as with it ; for being he can swear by no greater , he sweareth only by himself ; and so the strength even of his Oath , lyeth in his Veracity , which is engaged in his Promise , as well as Oath : yet he is graciously pleased , ex abundanti , consulting therein with our frailty , to superadd all those things to his Promise ; by which men in contracts , amongst themselves , do conceive a further confirmation and security to to be given , for performance of their Promises one to another ; as witnesses , Seal , Oath , and Earnest ; that having these Securities , which are wont to satisfie us in Humane Promises , the sin of distrusting Gods performance of his , might appear the more unreasonable in us , and injurious to him : as , indeed , it is beyond all expression , when those Securities will not assure our hearts , concerning the performance of Gods Promises , than which we cannot exact more from those men that are most unresponsable or deceitful . Secondly , The Saints reward is described by its Transcendency ; your labour is not in vain in the Lord. In the explication of which Phrase , I shewed , that there is more implyed , than is exprest . That the Christians labour shall be highly , unspeakably rewarded , the place where the reward is laid up , proves the transcendency of it , and that is Heaven , Heb. 10.34 . Ye have in Heaven a better , and an enduring substance ; and Heaven is a place so excellent , as renders it uncapable of an hyperbole ; not so far above our heads , as it is above our thoughts : It hath not entred into the heart of man , the things which God hath prepared for them that love him . One may as easily draw in all the Air of the world at a breath , as express , or conceive , how great and glorious the Saints reward in Heaven is . As it is , praemium reconditum pro nobis ; so it is , absconditum à nobis , as it is laid up for Believers , so it is hid from them . We are now the Sons of God , but we know not what we shall be . The Apostle compares our apprehensions of Heaven here , to the low apprehensions , which little children have of mens affairs , 1 Cor. 13.11 . which you know is very low . That Saint which knew least of Heaven , while on Earth , did the first moment he entred into that Glorious place , understand more of it , than all the Doctors of the Church ever did , or could , whilst on Earth : The Scripture therefore presents it to us , as an object of our admiration , not comprehension . O how great things hath God laid up for them that fear him ? Psalm 31. When Saint Paul had set forth the Saints Happiness , in that Golden chain of Salvation , whom he predestinated , them he called , whom he called , them he also justified ; and whom he justified , them he also glorified ; breaks forth like a man in an Extasie , What shall we say to these things ? expressing thereby his inability , to express the greatness and glory of them . Yet so much the Saints know of this blessed state that waits for them , as will not suffer them to admire any thing they see here below , any more , than he would the light of a Glow-worm , who hath seen the Sun. I shall content my self at this time , in setting forth the Transcendency of that Happiness the Saints shall receive as their reward in Heaven , after their labour is finished on Earth . To consider , First , The Properties of that Blessed state , to which they shall be advanced in Heaven . Secondly , To compare the Saints work and labour on Earth , with this their reward in Heaven . First of the first , The Properties of that Blessed state with which their labour shall be rewarded in Heaven . First , It is a state purely Spiritual . The Saints state on earth , is partly Spiritual , and partly Animal . He ceaseth not to be a Mortal Creature , when he becomes a new Creature : his life is Spiritual as a Saint , but Animal as a mortal Man : and so his comforts and refreshings , are Animal , as well as Spiritual . He eats , he drinks , he sleeps ; and all these acts of Nature have a pleasure , and sweetness proper to their kind , which is too low for that glorifyed state , to which they shall there be exalted ; they shall need neither meat , nor drink , where there is no hunger , nor thirst ; no time there lost in sleep , where the Body shall never be weary , nor drowsie , but be as wakeful as the Soul : no need of cloaths , where there shall be no shame , where the body it self , shall out-shine the Sun in its noon-day glory . And is it not more desireable to be without these , than to need them and have them ? to have sound legs , then to be lame , and have crutches ? who had not rather have been with Moses , beholding the face of God in the Mount ( though all that time without food ) than Feasting with the Israelites at the bottom of the Hill ? surely Spiritual Pleasures are more noble and sweet , than bodily ; or else we might say , that Sensual men have more joy and pleasure in their life , than God hath in his . Secondly , It is an accumulative state , wherein there is an aggregation , and concentration , of all those things , which are requisite to make their happiness compleat ; it is not Esaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Jacobs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not having much , but having all will make man happy . Are here all thy Children ? said Samuel unto Jesse , and would not sit down to the Feast , till David , the only one wanting was come . Thus mans Soul cannot sit down to its Feast , and be satisfyed , till it hath all that goeth to its Perfection ; the absence of any one Ingredient , keeps it in motion , looking and longing for it ; and that is inconsistent with compleat happiness , which consists in rest arising from satisfaction . Now in Heaven , there is a confluence of all , that the Saint , even then , when his faculties will be stretched out and enlarged to their utmost capacity , can possibly desire ; He that overcometh shall inherit all things , and I will be his God. The glorifyed Saint hath above him , the beatifying Vision of God himself , and Jesus Christ , the purchaser of all his Felicity , whom he so loved on Earth , and longed to see . Within him he shall behold his own Soul , made perfect in all its noble Powers , satisfyed with the Image of God , as full of Holiness as it can hold . Upon him he shall see that body , which was once so vile and corruptible , made Immortal , Spiritual , and Glorious , even like the Glorious body of Christ , the exemplar cause , after which it is fashioned : about him he shall see an innumerable company of Holy Angels , and glorifyed Saints , his Brethren ; not one of them envying his happiness , but all congratulating him for it , and rejoycing in it . Beneath him , he shall see the Infernal Pit of Hell ; wherein so many millions of lost souls are to spend a miserable Eternity in unspeakable torment ; which must needs fill him with ineffable joy to think , how near once , he himself was falling into it ; but was happily prevented by the arms of free Grace , seasonably interposing and ●atching him . In a word , he shall have joy without sorrow , health without languour , rest without labour , and life without end . Thirdly , It is an entire state . There is not only all Ingredients of Happiness in Heaven , but the Saint enjoyeth all together : here on Earth , the Christian hath many pretious Promises , sweet Refreshings and Comforts ; but he takes in the sweetness of them successively , not all in one draught . Indeed , the largest Heart , of the Holyest Saint on Earth , is an house of too little receipt and roomth , to entertain so many Guests together . No , now the Christian entertains himself , first in the company of one , then of another Promise . God comes in a little at this , and more at the next Sermon he hears . He is as a leaky vessel under a runing cock , filling , but never full : But in Heaven , the Saint is filled , and that all at once ; as a vessel thrown into the Sea , full as soon as it is in . This the Apostles expression seems to import , that mortality might be swallowed up of life , 2 Cor. 5.4 . in a word , the Christian here is like some great man , that hath a vast estate , but he neither seeth all his Land , nor receives all his Rents together ; but in Heaven , his whole felicity is present ; not one imaginary point of time , wherein he can be more , or shall be less happy to all Eternity . Fourthly , It is a consistent and fixed state , free from all changes and vicissitudes , which in this life he is subject to : here , alas , the Christian is sometimes well , and sometimes sick ; now in Prosperity , then in Adversity ; Rich and Poor in the same day : In momento vertitur mare & ubi luserunt navigia sorbentur . In a moment , a storm arising , where the Ship even now danced , it is wrackt . He is like one that Travels in an April day , whose Cloak is wet with the Rain , and dryed again by the Sun , and then wet again : neither do these changes only befal the Saints outward state , but his inward also , both in point of Grace and Comfort . Now his Heart is up and lively in the performance of a duty ; anon so dead and down , as if he were not the same man. Now the Christians Coat is on , ready to attend and follow his Master ; anon it is off , and he on his bed of sloth . So in point of Comfort ; one while the Spouse hath her Beloved in her arms , and is ravished with his company ; another while , she is setting up her , Si quis , and enquiring if any can tell her tydings of him ; hora longa , brevis mora : The Christian waits long for the Comforter , and when he comes , he doth but look in , and then withdraws again : so that the joy which he hath at present , is much interrupted from the fear of losing it ; for , nemo fruitur solicito bono ; how much there is of fear , so little is then of enjoyment in what we have . Indeed , what ever the Saints refreshings are here , 't is but like a Travellers entertainment in an Inn ; the thoughts that he must to Horse again in the morning , doth lessen the pleasure he takes in it . But in Heaven , the journey is at an end , the Saint is at home ; his labour is gone , and his rest is come ; he is in a Kingdom that cannot be moved . Fifthly , It is an Eternal state , this is more than the former ; the property that crowns all the rest . There are some in this life ( and those none of the best ) who meet with no changes , and that for a long time ; who enjoy a continued Summers day ; their Sun of Prosperity goes not in and out , but shines with a constant beam ; no black cloud of any great Affliction , interposing , to hide their joy from them : but at last , death chops in upon them , and spoils all their mirth ; in a moment they go down to the pit , and with them all their thoughts perish . What joy remains to him that is in misery , to remember the years of pleasure he hath had ? A past felicity , is a present misery ; and to remember the pleasure we had , doubles the sorrow we have . This made Saint Bernard interpret that place of the Psalmist , with long life will I satisfie him of Heaven ; because he thought nothing was long that had an end . This , indeed , is the Emphasis of Heavens joy ; those Blessed Souls shall never sin , never weep more ; they shall not only be with the Lord , but ever with the Lord. This is the accent which is set on the Elogies , given to Heaven , in Scripture . 'T is an Inheritance , and that an incorruptible one , that fadeth not away : It is a Crown of Glory , and that a weighty one ; yea , an exceeding great and eternal weight of Glory . When once it is on the Saints head , it can never fall , or be snatched off ; it is a Feast , but such an one , that hath a sitting down to it , but no rising up from it . The second way I propounded for seting forth the Saints reward , was , to compare the Saints work and labour with the reward . For though the reward be great , yet if the labour bear any considerable proportion to it , so much of its greatness is taken away . But the Christians labour here bears no proportion at all , with his reward hereafter ; and therefore the Apostle saith , It is not worthy to be compared with the Glory that shall be revealed . His labour is finite , but his reward infinite ; and there is no proportion between finite , and infinite . There is but little proportion , you will say , betwixt a drop of water , and the Sea ; yet there is some , because though vastly greater , yet not infinitely greater : but betwixt these finite , and infinite , there is none at all . The Christians reward is infinite ; First , Intensive , God himself is his reward , as well as his rewarder , who is infinite in all his Divine Perfections . And what proportion between a poor nothing Creature , and his nothing Service , to the having this infinitely Glorious God his portion ? So far are these from bearing any proportion to God , that compared with him , they are denyed to be , I am , and there is none besides me , saith God , or to have any excellency ; he is the Holy one , the only wise God. Mans wisdom , is no wisdom ; his holiness , no holiness compared to God. Secondly , It is infinite extensivè , or in duration . Their reward is an everlasting life ; but their work and labour for the Lord , how short ? how soon is it dispatched ? If there be no proportion between Time , and Eternity ; then none between the Christians labour , which is performed in so little a point of time , and the reward which endures for ever and ever . The Christian is a few hours in the Field at his work , and then called into an everlasting rest in his Fathers house . He carries a light cross , a little way on his back , which death at the furthest takes off ; and then an Eternal Crown of Glory is set on his Head. It aggravated King Lysimachus his sorrow , that he had lost so great a Kingdom , for so little a matter as a draught of water . How will it ravish the Saints Heart , to receive so great a reward , at the end of so short a labour ? Jonathan wondered that a little Honey , should cost him so dear as death . I did ( saith he ) but taste a little Honey , with the end of the Rod , that was in mine hand , and lo I must dye . How much more admiringly may the Saint say ; 't is but a little , and that sorry service that I have done for my God on Earth ; and lo I must live , yea , live with God ; yea , with God everlastingly in Glory . Well may the Apostle say , That Christ shall come to be admired in all them that believe , 2 Thes . 2.10 . How can it but make them admire , to see so infinite a Glory the reward of so poor a labour ? Object . But why should not the Christians Holy labour and Faithful service , bear the same proportion to his reward in Heaven , as the wicked mans sin doth to his punishment in Hell ? this deserves that , why not that this ? though the wicked mans sin be as little a time in committing , as the Saints Holy service is in performing ; yet there is an infinite evil in his sin ( that is , objective ) because committed against an infinite God. And why should there not be the same reason for the Christians labour . Answ . There is a vast difference betwixt these , the nature of Sin , and the nature of Good and Holy Actions . The evil of sin , bears proportion to the object , or person offended by it ; as the object is higher , and more excellent , so the offence is greater . The same offence done to a King , is far greater , than that which is done to a mean Subject . Every sin therefore being committed against an infinite God , comes to be an infinite evil ; and so deserves an infinite punishment . But the valour and worth of a good and holy action , ariseth not from the excellency of the object , but of the subject , whose act it is . This made Christ his obedience meritorious , and satisfactory with God for us ; because his person , who performed it , was so excellent , of infinite worth and dignity . And for the same reason , the Christians obedience can deserve nothing , his person being so mean and low , and performed to God , who is so infinitely great and glorious . Secondly , The Christians labour can deserve no reward at Gods hands , as sin doth punishment ; because the service he doth is due debt ; he owes it to his God , and even men do not use to reward those who pay them a debt ; nay , not thank them : So saith our Saviour , Doth the Master thank his Servant , because he did that he commanded him ? I trow not , Luke 17.9 . Thirdly , The Christians work and labour falls short of what is due ; it is blended with sin ; his Silver is mixed with dross , and his Wine with water ; yea , there is but parvum in magno , a little silver with an abundance of dross . Our righteousnesses are as filthy rags , Psal . 64.6 . Surely that work deserves not a good reward , which deserves a punishment . Lastly , That little which is found truly and spiritually good , is not the Christians own ; but his , by whose power it was done . The Christian may say of his best performed duty , what he of his axe , Oh master it is borrowed : The act , indeed , is the Christians own , in Believing , Repenting , and the rest ; he useth his own faculties , but the power by which he is enabled to do so , is Christs . And therefore he is so far from deserving a reward , that he is indebted to God for his assistance ; and the greater the assistance is , the greater is the debt he contracts . Instead therefore of expecting thanks from God , for what he hath done , he owes thanks , and praise to God , who helped him to do it . Thus David , 1 Chron. 29.13 . Now therefore , our God , we thank thee , and praise thy glorious name ; but who am I ? and what is my people , that we should be able to offer so willingly after this sort ? for all things come of thee , and of thine own me have given thee : Yet this is the work which God so wonderfully rewards of his Free Grace ; pugna & ego adjuvabo , vince & ego coronabo . Fight and I will help , overcome and I will Crown thee . God works all in us , and then rewards the work , as if all had been done by our selves ; Oh Free Grace , never enough admired Mercy ! Quest . But if the reward be so glorious , what reason can then be given , why so few are found that will labour for it . Answ . If you expect a good reason , there is none can be given : but if a true reason will serve , it is soon at hand . First , Because Heaven is a reward that is unseen to the Eye of Sense , and Carnal men ( who make the most in the world ) have not such an eye , as the eye of Faith , to make it evident to them : they have , indeed , an eye of Sense in their Head , but that like the Sun , doth revelare inferiora , sed obsignare superiora . It shews the good of sensual objects here below , but leaves the Glory of Heaven unseen . Secondly , Heaven is a glorious reward , but 't is to come , we must wait for it ; and carnal mens desires are impetuous , that will not let them stay so long for their consolation . Now the world that offers present pleasure , present profit , present ease ; and most men are like beggarly traders , who cannot sell for time , but must have ready money , though they put off their Goods with loss ; thus do carnal men . Give me my Portion ( said the Prodigal ) Never thinks what he shall do , when that is spent . Demas loved this present World , 2 Tim. 14.10 . Heaven is a great way off , they will put that to the adventure ; occidit modo imperat . Let him kill me , ( said Agrippina of her Son ) only let him reign . This is the language of many mens hearts , fall back , fall edge , damned , or not damned hereafter , so I may have my present lust satisfyed Thirdly , Sinners do not like the nature and quality of Heaven . Some expressions , indeed , there are , with which it is set forth in Scripture , that please them very well , were they true in the Letter ; as when it is set out by a Marriage Feast , by Rivers of Pleasures , by a Crown and Kingdom . A Feast the Glutton likes , were the chear such in Heaven , as is on his own Table here on Earth ; if the Wine of that Kingdom were such as is drawn at the Tavern , the Drunkard would be for it . But a Feast without Sensual fare , joy without jollity , Musick without Fidling , a Crown and Kingdom without worldly Splendour or Pomp , are such things as put them quite out of liking with it . So that they care for Heaven only , when they can have Earth no longer , and chuse it as a place only more desirable than Hell. The Application of this Point followeth . First , To the Carnal world . Two Ways . First , Of Conviction . Secondly , Of Exhortation . First , Of Conviction . This convicteth some wicked men of a false slander . And , Secondly , All of them of gross folly . First , Some among them , of a slander and false report , they bring upon the holy ways of God ; as if it would not quit cost to be Religious ; and to take pains in its work , were labour lost . This , I confess , is an high charge , and there is reason I should make it good , before I proceed to the refuting of it ; lest while I accuse others of slandering , my self be thought the Slanderer ; and to set up an enemy to shoot at , when there is none , except in mine own imagination . But the proof is easie . The Devils Empire in the world , was founded first of a lye ; and as he got it , so he labours to keep it ; he found man at the first , happy in his willing subjection , and obedience to his God ; his only way therefore to undo him , was to inveigle him out of Gods service into his own ; to effect this his Policy , was to bring him into a dislike of his present state ; and to promise him , not only impunity , but strange advantages , accruing upon the change of his Master . Thus as Enemies throw down Castles , by blowing them up ; so he by puffing man up with a conceit of being like God , brought him down from the height of his Felicity ; and instead of making him like a God , made him like himself , who is an accursed Devil . Speeding so well by this stratagem , he hath used it ever since , to keep sinners from returning to their first rightful Lord and Master , as he had done , to entice man , at first from his service ; that is , by slandering God and Religion . He must be a hard Master , that reaps where he doth not sow , or suffers not his Servants to reap what they do sow . Either he exacts more than he gives ability to do , or he doth not reward the work they have done , and so makes them labour in vain . Both false slanders . The first I must pass over as foreign to my subject . But the second lies in my way ; and God knows , though it be as untrue , as he is true , yet it finds too easie credence among Sinners , who are glad to have any pretence to excuse them from ▪ the service of God , which their own corrupt hearts do so much dislike . This , therefore , hath been the old Plea , which wicked men have made for their aversation to Religion , Job 22.17 . Which said unto God , depart from us , and what can the Almighty do for them ? Oh what Sots doth sin make men ? their Plea had been more plausible , if they had said , what can the Unmighty do for them ? but to call him Almighty , and then ask what he can do , shews they were sunk beneath reason . Who , indeed , can exercise reason against God ? you see here this prejudice against Piety , is as Antient , as Jobs time , who is judged to have lived about , if not before Moses his Age. Yet was it not then Novel , for Eliphas speaks , ver . 15. Hast thou marked the old way which wicked men have trodden ? indeed , Luther said right . Cain would kill Abel to the end of the world ; and so had they , and will have vile and cheap thoughts of Religion . It held , I am sure , in Malachi his time ; Ye have said it is vain to serve God , Chap. 3. ver . 14. And have we any reason to think , that the same prejudice against Religion , continues not amongst many ungodly ones , in these last times ? wherein the world is grown as older , so colder to Religion . Old Age , indeed , is not wont to cure , but rather increase diseases that are hereditary : the prodigious prophaneness , and filthiness , of our present Age , with the scorn that is cast upon all serious endeavours , after Holiness , is no good indication that it is ceased , but the contrary ; that such as these have a most vile and base opinion of Religion ; how else were it possible they would dub themselves , while wallowing in their brutish lusts , for the wise and happy men ; and despise others , as doting Fools , that dare not venture their Souls in their company , by running with them into the same excess and riot ? If they did not first think Religion an insignificant thing , Piety a needless scrupulosity , and all the Christians pains therein , in vain ; and those to be in the right , and go away with all the gains , who will have nothing to do with Religion , but live in an open defiance of it . Now , though what hath been said already of the glorious reward , which will certainly crown the Christians labour , be enough to wipe of this dirt from the face of Religion , and leave it on their own that throw it ; yet I shall a little , and ex abundanti , speak to the vindication of it in this point . And who , though but a stripling , would not venture to cope with such Goliahs , or Gyants of the Earth ; that defie the Living God , and his Hosts of Saints ? Is it not strange that those poor wretches should not take notice in whose hand the Pencil is , by the illfavouredness of the Portraicture that here is drawn of God and Religion ? Who but the Devil himself , would present him , and his holy ways , in such black lines and lineaments to their thoughts ? and is it not more strange , that any of mankind should so far forget , or go against those common notions of the Divine goodness , which naturally are impressed upon their minds , as to believe God to be such an one , as the Devil , his sworn Enemy , tells them he is ? But most of all strange it is , that those who have read , or heard the Gospel , where God , not only , more fully makes known the goodness and graciousness of his Nature , but also opens the counsel of his Will and Mercy to poor sinners , and brings life and immortality to light , as the sure reward of those , who at his gracious call , receive Christ as their Lord and Saviour , should after all this , sing the same old note with ignorant Heathens ; 'T is in vain to serve God. And sutable to such apprehensions of him , lead Irreligious and Flagitious Lives , having nothing but the word of a lying Devil to secure them from Eternal misery . This is such an infatuation , as the world cannot shew the like ; but who so blind as he , whose eyes are put out with Gospel-light ? into this righteous judgment upon them , for rebelling against light , we must resolve this their folly . For judgment I am come into this world , that they which see not , might see , and that they which see might be made blind , John 9.39 . But to reason a little with this sort of men ; can you think that the God of Truth hath made so many Promises to his people to deceive them with a false hope ? will he be unrighteous to forget their labour of Love , after he hath made himself a Debtor , if not to them , yet to his own faithfulness , by making his Promise ? Can he , that rewards even the wicked for any work , in which he useth them , let his own faithful servants lose their pains ? Nebuchadnezzar had the Land of Egypt given him for his service against Tyrus , Ezek. 29.18.19 . Cyrus had a great Empire for his expedition against Babylon : though these meant nothing less than the serving and glorifying of God , but aimed at the enlargement of their Dominions , and satisfying their own ambition ; yet because they were instruments to accomplish his secret Decrees , in fauour of his People , he gave them a reward . And did he reward them for his peoples sake , and will he let these his own people sit down with loss , who out of pure Conscience and Love to him , do his work , and fight his Battels against Flesh , World , and Devil ? It cannot be , he doth indeed make them stay longer , than the other , for their reward ; but they are sure to speed better at last ; they , like Ishmael , are sent away presently with bread and bottle . Temporal rewards , they have their Consolation here ; but when their portion is spent , then the Saint shall receive his reward , an Inheritance incorruptible , and Eternal . Be patient ( saith the Apostle ) and establish your hearts , for the coming of the Lord draws nigh . And when he cometh , their reward comes with him . Again , Do you not cross the experiences of all the Saints , do they not they all give God and his service a good word ? proclaiming him the best Master they ever served . In keeping thy commands is great reward , ( saith David ) And again , Oh taste and see how good the Lord is ; once , I confess , in the Paroxism of a sore Temptation , he spake like one of the foolish world ; I have cleansed my heart in vain , and washed my hands in innocency , Psalm 73.13 . But will ye believe what a man saith , when his head is hot and light in the fit of a Fever , rather than when he is in his true and right temper ? No sooner was this fit off , but he befools and be beasts himself , and blesseth himself in his approaching happiness . Thou shalt guide me with thy counsel , and afterward receive me unto Glory , verse 24. And from this hope takes faster hold of God and his Holy ways ; But it is good for me to draw near to God , ver . 28. And surely one affirmative testimony of a Saint , in vindication of God and Religion , is of more weight than a thousand negative testimonies of the wicked world to the contrary , who speak evil of what they understand not ; condemn Religion before they have tryed it , and disgrace that service they were never in . Whereas the godly man hath served both Masters , and speaks from his own experience , where most is to be got ; professing that he hath nothing to shew of his gettings in the service of sin , but shame . But in the Lords service , present fruit unto Holiness , and a hope of Eternal life afterward . In a word , needs there any more to make this appear a false slander , than to observe , how these very wretches upon a sick-bed , when they apprehend themselves on the marches of death , do Court Religion ; which in their jollity they Cart and Scourge with their reviling Tongues ? Oh how glad would they then be to creep into a Saints cloaths , and go by his name ; how desirous to dye the Righteous mans death , and to have an end like his ? Oh how afraid to look into another world , or to think of going hence as they are ? Doth not all this speak , that they themselves secretly think there is more reality in Religion , and the Eternal consequences of it , than they will in their Prosperity confess ? The truth is , God hath their Conscience on his side , but their Lusts have their Hearts ; and these are they which gag their Conscience , that it may not speak what it would : but at last , Conscience is even with them , and revengeth the violence offered to it , upon them . And for stoping its mouth a while , opens it the wider at last ; both in accusing them for this their past wickedness , and terrifying them with the fearful expectation of the Dismal Tempest of Fire and Brimstone , ready now to pour down upon them . Thus as the hardest Frosts , when they break , leave the deepest slugs behind them : so doth the greatest Dedolency and insensibility , in an Irreligious life , leave sinners ( when Conscience recovers its sense and feeling ) sticking fast in the deepest horror and desperation . Secondly , This convicts the carnal world of gross folly , in refusing the service of God , where the reward of their labour is so sure and incomprehensibly great ; and for misplacing their pains and labour for that which is neither sure to be obtained , nor much worth the having , if it be gotten ; and so in both respects labour in vain . First , the sinner labours for what he is not sure to obtain . The world hath not to this day been able to give a certain rule whereby the covetous Worldling , can be sure after all his toyl and drudgery , that he shall be rich ; nor the ambitious , that he shall get up the hill of honour , and not catch a fall in climbing it : the world is too like a Lottery , where men know not whether they shall draw a Prize or Blank . Though all come with heads full of hopes and projects into the world , yet most go out with hearts full of shame and sorrow for their disappointments . But in Religion , there is such a certain rule laid down in the good Word of God , that whoever walks by it , Peace is upon him ; say ye to the Righteous it shall be well with him . Mark the Perfect man , and behold the Vpright , for the end of that man is Peace , Psalm 37.37 . They that wait on the Lord shall not be ashamed , because not disappointed of their hope ; but some carnal men will tell you , whatever the world is to others , yet they can say their labour is not in vain . This worldling , who hath prospered in his way , can shew you his filled bags , and tell you how many hundreds a year he puts up as clear gain into his Purse . The Voluptuous person will tell you stories of the many merry Meetings he hath been at , Months and Years of Pleasure he hath enjoyed ; saying with the carnal Jews , These are the rewards our Lovers have given us , Hosea 2.12 . How then say you , that we labour upon such uncertainties ? In the second place therefore , the prize that sinners get by all their Labour , it is not so much worth , as to save them from losing their Labour . For First , What they have got will ere long leave them . Secondly , It will deceive them . Thirdly , It will damn them . First , It will leave them . It is not in the power of mans wit to devise a way , how the Ambitious man should keep his honour long , except his preferment could change his Nature , and make him immortal ; he is , alas , still of the same clay with other men , as he was before . The Rainbow is a common watry Cloud , no more durable , than the rest , though painted for a time with gayer colours . That which hath been , is named already , and it is known that it is man , Eccles . 6.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lump of red earth , that must return ere long to his first dust . As impossible it is for the Covetous man to make his estate sure to him ; his Riches will make wings to themselves , though he doth not as the Prodigal , make wings for them ; fly away they will , and that toward Heaven also , to accuse him , and be a witness against him at the last day . If he should not see them flown from him while he lives , yet to be sure when Death's Gun goes off , these , and all the sinners joys , will flye away at once . And how near a step it is to Death , the very Heathens can tell you , by their Hyroglyphick of an open eye for life , and an eye shut for death ; intimating , that death may come , ictu oculi ; mans life may be closed up , as soon as an eye can be shut : And is it not folly and madness to bestow all a mans Labour , to raise the hopes of his Felicity on such loose ground , where his building may fall as soon as it is up ? this made Solomon hate all his labour under the Sun , Eccles . 2.17 . Because when he had done all , he must leave all . Secondly , What Carnal men labour for , will deceive them . Satan and the World are both very free of their Promises to their Vassals and Servants ; All these things , will I give thee , ( said he ) if thou wilt fall down and worship me . But alas , when the promised Feast comes to be served in ; it proves , as we say , nothing between two dishes : They spend their Money for that which is not Bread ; they labour for that which doth not profit , yea , 't is worse than nothing . For Bread they have Stones , for Fish Scorpions given them ; instead of content , they have vexation , and a sting in their Conscience . Hence the wicked are said , to work a deceitful work , Prov. 11.18 . Deceitful , because it deceiveth the worker ; would not he be deceived , who labours hard all day , in hope of a good reward at night from his Master , but is then paid with nothing but a good Cudgel upon his bones ? This is the reward which Sinners have even in this life ; many a blow and stripe laid upon him by his Conscience , which others do not see , but he feels ; he expects a Paradise , but finds a Purgatory , and not only so , but sometimes God testifying openly against him in his Judgments . No doubt Gehazi pleased himself with his Plot , whereby he might get in one day , more than he was like to do in many years service of his Master . Oh how brave should he be , when his new Cloaths were on his back ? but , alas , he did not think of that other Garment of Leprosie , which God would bestow on him , a Garment not like others , to cover his shame , but to discover and proclaim his sin ; a Garment that should last him to wear , and his Children , from Generation to Generation . Thirdly , That which the Sinner labours for , will not only leave and deceive , but also everlastingly damn him ; they do not only labour for vanity , but they labour in the fire for it , Habak . 2. Hell fire , I am sure , will be the end of their labour ; what the Apostle saith of one sort of Sinners , They that will be rich , fall into temptation , and a snare , and into many foolish and hurtful lusts , which drown men in destruction and perdition , is as true of the rest . He that will have Pleasures , or he that will have Honour ; an Heart set violently on any thing here below , that makes it his Treasure to enjoy , and therefore his chief Labour to obtain ; this man must needs fall into temptation , and a snare , and many foolish and hurtful lusts , which ( without Gods merciful hand , snatching him out of their Clutches ) are sure to drown them in Eternal Perdition . Was Shimei unwise , who by going out of his Precincts to recover his run-away Servants , lost his own life ? How much more folly and madness is it , by hunting after the run-away Vanities of the Creature , that are but thy servants to lose the life of thy Soul ? Cur ea quae ad usum diuturna esse non possunt , ad supplicium diuturna deposces ? Why wilt thou , oh man , make that which is but temporary in the use , eternal is thy punishment ? Who would crave the sweetest morsel in the world , which after the short Pleasure in swallowing of it down , would cause intollerable gripes in his Bowels for but a month ? and wilt thou devour that , which thou must be digesting in Hell with Torments , as endless as easless ? Secondly , Of Exhortation , to all that are at present in the service of Sin , to be perswaded to change your Master . Oh come now into the Lords service , that at death you may enter into your Lords joy ; enter into his Vineyard now , that you may have your penny at night amongst his Faithful Labourers ; labour for God in this world , that you may rest with God from your labours in the other . It is said of Caesar , that when he had brought his Army so near Rome , that they might see it before them , he bad his Souldiers look upon it wishly , saying , What think you ? is not yonder brave City worth Fighting for ? I have been speaking of another guess place . Let me desire you to look once again up to the Heavenly Jerusalem , the City and Chamber of the great King , where is laid up this goodly reward spoken to ; is it not worth the labouring for , and going to , though every step of the way were to be trod on points of Swords ? Is it not a blessed thing to behold God face to face ? to be ever with the Lord ? to bathe thy self in those Pleasures that are at his right hand ? to drink the wine of the Kingdom , in the Kingdom of Heaven it self ? Wilt thou lose it , as Lysimachus did his worldly Kingdom , by staying to drink a draught of puddle water ? the muddy pleasures of Sin for a season ? long thou canst not stay here . Doth it not behove thee to make sure of an house above to receive thee , when thou art turned out of thy Earthly Tabernacle here ? and if it doth , must thou not become his Servant , do his work , or never look for his reward ? And if thou wilt do it , when mean'st thou to set about it , if not now ? Heaven is won or lost here , now and ever , now or never . When death takes thee off the stage , think not to have leave to return , that thou mayst act thy part better . Times loss is the most irrecoverable ; thou mayst lose thy Ring , and find it again ; thy House may be burnt , and built again ; but if time be lost , that never can be recovered . Death is a change , that puts into an unchangeable state , the Saint into a state of Bliss , the Sinner into a state of Misery . Heaven the reward of Gods Labourers , and Hell the wages of wicked Workers and Loiterers . Oh think , and think again , before it be too late , what rapping there will be at Heaven Gate , what calling , and crying to be let in ; yea , even by those , who now , when it stands open may , and will not ; and therefore then shall have no other answer , than that of our Saviour , I never knew you , depart from me , ye that work iniquity ; let him pay you , that set you on work . Sinners , you think that at present you have the odds and advantage of the Saints ; they are Macerating themselves with Fasting , while you are pampering your selves with Feasting ; they are Mourning for their Sins , while you are Pleasurably committing yours ; they are Afflicted , and you are at Ease ; you get the World , and they lose it . But then the Tables will be turned , they will recover all their losses here , and thou lose all thy gain ; their sorrows will take leave of them , never to trouble them more ; but thy joys will be at end , and thy sorrows come in the room of them . In a word , they shall be comforted , and you tormented . 2. To the Saints . Walk in the view of this your reward , and make an holy improvement of it in your lives . That which is the end of our Faith , viz. Salvation , should be propounded as the end of all our actings , and have an influence into our whole course . Finis principium est omnium operationum ; it should have the nature of a Direction what to do , and of a Motive to inforce , and invigorate us in all we do . As the Bird is guided by its Train , and the Ship by its Rudder , so the Christian should by his end . First , Therefore let this Glorious Reward thou seest before thee , keep thee from accepting of the rewards of sin ; let them love the reward of iniquity , that look not for a reward of Righteousness . Abraham would not have it said , the King of Sodom made him rich , who had God for his exceeding great reward . Moses , who had respect unto the recompence of the reward , despised the pleasures of sin for a season . It dishonoreth the Prince , when his Courtier accepts a Pension from a strange , much more from an enemy Prince . When we yield to any sin , we do what Satan tempted Christ unto , even worship and pay an homage to him . I know no Argument to repel the Enemy , more forcible , nor more honourable , than this ; I will not disgrace my Masters service , the hopes I have from him , to borrow a reward from his Enemy . Some Nations are wont to sight in their richest Cloaths and Jewels , to make them more valiant , by considering how great their loss would be , by falling into their Enemies hands . Certainly , Satan would not so easily foil thee ( Christian ) if thou didst wear the rich Bracelets of the Promises , and by Faith put on that robe of Glory , with which thou shalt ere long be clothed . How would a glorified Saint scorn a motion to sin , Visio beatifica impotentes facit Angelos & sanctos ad peccandum . What , they sin ? the Sun might sooner be pull'd out of its Orb , than they out of their Obedience . What , they leave the Fatness and Sweetness they are satiated with , for any thing that is to be got by a base sinner ? Such a thought never did , nor can enter into their Holy Heart . And we should be more like them , in our detestation of all sin , had we more raised apprehensions of the greatness of the Heavenly reward , and stronger hopes for our coming to it . Secondly , Let it make thee stedfast , and unmoveable , always abounding in the work of the Lord. This is the improvement which our Apostle makes in this place , of this very Point ; there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Religion , much pressed by the Apostle upon Believers , to walk as becomes the Gospel , as becomes Saints , to walk worthy of God , worthy of our Holy Vocation . Now this becomingness lies much in the sutableness of our present actings , to the heighth of our future hopes . When we endeavour that the properties of our actions , may correspond , and bear a resemblance to the reward expected by us . As the impression on the Wax , answereth to the Sculpture of the Seal ; or as the Port and Garb of a great Heir , is to the vast Inheritance he shall have . Now the Text , ( for I go no further ) presents us with Two Properties of the Saints reward ; Certainty , and Immensity . And accordingly presses this double Duty , Stedfastness , or unmoveableness , and abounding always in the work of the Lord , as bearing a resemblance unto it . First , Therefore labour to be stedfast in thy profession of the Faith ; holding fast ( saith the Apostle ) the Faithful Word , Titus 1.9 . How unsutable to a Faithful Word , is a Faithless Heart ? A wavering weak Faith , to a sure Word ? 2 Pet. 1.19 . A Sceptical judgment , to a Doctrine that is indubitable , and without controversie , 1 Tim. 3.16 . How unbecoming is it to be off and on , hot and cold , unstable and unconstant in an holy course , when thou lookest for a Kingdom that cannot be shaken ? Secondly , Let it make thee abounding in the work of the Lord. How unsutable is it to pinch God in thy service , who is so magnificent in his reward ? How unbecoming , to think any measure enough in thy duty , when the reward promised , is without all measure ? Nay , do not only abound , but be always abounding in the Lords work , who will make thee always happy . Alas , what is our always in abounding here ; to the always of his rewarding hereafter ? the always of our service extendeth but to the end of a short life ; but the always of the reward to an endless Eternity . Were there no reward at all hoped for , yet we ought ; yea , the Saint would ( for his new Nature inclines him thereunto ) serve his God. We see even our Children , do love and obey us their Parents , though some of us have no Portion or Inheritance to leave them ? But it superadds a further Argument to a Rich mans Child , to make him more abundantly dutiful and diligent , to consider what a great estate his Father hath ; of all which he will make him Heir , though he might not ( if he pleased ) have setled any thing on him at all . Thus when a Saint considers , that God , who might have made a Law , binding him to Obedience , without making a Promise to reward the same . It must needs much affect his heart , to see God in his condescending Grace , and immense Bounty , thus to sweeten , and facilitate his Obedience , with a promise of no less reward , than of the Heavenly Inheritance . Think , oh Christian , how little the greatest service thou canst now do thy God , will in a dying hour appear to thine own thoughts . I have observed , that the best of Saints , whose eminency in Grace , and serviceableness in their Generations , others admired , have yet themselves , upon a sick and dying bed , complained of their barrenness and unprofitableness . Not bragged of their zeal , but bewailed their coldness ; not applauded themselves for what they had done , but mournfully confessed , what they had left undone ; the sense of their deficiencies , quite hiding from their eyes the sight of their eminent diligence . As that famous Light in our British Church , and laborious Servant of Christ , Bishop Vsher , on his dying bed , thus Prayed , Oh God forgive my sins of Omission : Who yet was admired of all that knew him , for his laborious diligence in the Pulpit , and out of it also . And one reason , I humbly conceive , why the best of Saints , at such an hour , are more than ever sensible of their deficiencies , is , because they then standing nearest to Eternity , have higher and wider apprehensions of the Majesty of God , and the immense Glory of Heaven ; which apprehensions must needs cause them to see the vility and nothingness of their own sanctity , and all their services ; and consequently , fill them with an holy blushing and shame , that they have done so little for God , who hath laid up so much for them ; that they have no more glorified him on Earth , who hope , so soon to be glorified with him in Heaven . And if the highest measures of the most fruitful Saints , which have done God more service , than an hundred such as thy self , shrink into nothing , in their own eye at such a time , and leave them full of shame and sorrow for their unsutable actings , to their high and glorious hopes ; how much more will it afflict thee with unspeakable grief and sorrow in the like hour ( if thou hast a dram of Sincerity in thine Heart ) to remember thy more palpable negligence and barrenness . Oh what then wilt thou say of thy past life , which is so thin sown with Holy Actions ? now thou thinkest thy self Religious enough , with thy infrequent Devotions ; if thou canst get to the Church once in a week , and into thy Closet , for a few moments , once in a day , it is well : But when thou comest to dye , thou wilt then complain , how thou hast starved thy Soul , and robbed thy God of much time , which might , and ought to have been imployed in Communion with him , and working out thy own Salvation . Now a few Pence out of thy great Estate , passeth for Charity ; but when death comes to sweep all away at once , then thou wilt complain thou hast been a niggard of thy Purse , and didst not honour God with thy Substance . Now though thou speakest , but once or twice in a Moon of God , and Heaven in thy Family ; and very seldom dost Catechise thy Children , and that but formally , without any affection , or with little desire to affect them , with the concernment of those Truths , thou instructest them in , yet thou pleasest thy self , in having done thy duty to them so well . But when death's cold sweat shall warn you of your approaching Dissolution , then thou wilt bewail , that Religion was so seldom the subject of thy discourse , in your Family , that you did not more constantly instruct your Children and Servants ; and when you did , that you did not more passionately endeavour to move their affections , and draw their hearts to the love and liking of Religion in its Truths , and the practice of them . Thirdly , Improve the hope thou hast for this reward , to make thee live above this present world . Truly , thou mayst well be content with a little here , who lookest for so much hereafter . If the Labourer hath but meat and drink at his work , he asketh no more , but stays willingly for the rest till night , when he is to receive his wages . If thou hast Food and Rayment here , and Heaven at the end , doth not God deal well with thee ? Oh , 't is for want of Faith in the Promise , and activity in our Hope , to exercise it self on this Blessed Object , that we are so having and craving after the things of this world , and so dissatisfied with our portion here . We read of Solomon , that he made Silver to be in Jerusalem , as stones , & Cedars as the Sycomore trees , 1 Kings 10.27 . The Christian might do more , had he a lively Faith and Hope ; he might make all this worlds Glory , Pleasures , and Treasures , to be but as dirt and dung in his valuation , from what he expects to be preferred to , within a while in Heaven . And he is the happier man , that can live above the world , than he that swims in all its abundance . It is for want of better Metal , that Leather and Copper are stamped for Coin ; and for want of Faith , or exercising it on the Promise , that we set too high a price of the things of this world . This would , and nothing else can take off our Hearts from present things . Our Affections are too great a stream to be dryed up ; but turned , they may be , into another Chanel ; and truly , the world is too narrow a Chanel to contain them : But here is roomth enough , and more than enough for them all ; here is a place of broad-water , no fear of wanting Sea-room . If we would launch out into the Meditation of this blessed place , oh how should we find our Hearts inflamed with longing desires to be there , and no more envy the Carnal world , for what we leave them here to enjoy , than you would the Swine his swill , if you were going to Feast at a Princes Table ; which minds me of the next particular . Fourthly , Improve this Glorious Reward to reconcile death to thy thoughts , and make thee rather desire , than fear to be dissolved . Many were the Arguments , which the Philosophers , among the Heathens mustered up , to expel the fear of this King of Terrors ; but the wisest of them were baffled in all their attempts therein . As it is said of Cicero , a little before his death , that he confessed the remedies , which he had prepared against this Enemy , proved , he knew not how , but too weak and feeble for that purpose . And one was bold to tell Plato , when he spake much of the contempt of death , Fortius loqueris , quàm vivis ; that he spoke higher than he lived ; and no wonder , if we consider , in how dark a light they saw the existence of a future state ; and much more , at what a loss they were for finding the right way which leads to the happiness of it . Neither do I wonder , that any wicked man under the Gospel , should be terrified at an approaching death , and go down to the grave , as , they say , Bears go down an Hill , backward ; afraid to see , or think of that state they are going into . For the more any knows of Heaven , without a well grounded hope of arriving there , the greater must his dread needs be . He that increaseth knowledge here , will be sure to increase his sorrow ; but why any of the People of God , that have a hope of Heaven , should not in some measure overcome the prevalency , at least of this fear of death , is strange ; and , indeed , casts a reproach upon Christianity . The Turks ( I have heard ) some of them should say ; they did not think Christians believed there was an Heaven , because they saw them so loth to go to it . Labour Christian , to wipe of this reproach , which these Infidels cast upon our Religion . First , Look thou buildest thy hope of Heaven , deep , and strong , upon a good ground ; which is Regenerating Grace , ( for a dead Soul , cannot have a lively Hope ) Then labour to hold fast the rejoycing of thy Hope unto the end , to which it would much conduce , to preserve a right notion of death in thy thoughts . What else ( Christian ) is death to thee , but what Jordan was to the Israelites ? a passage from an howling Wilderness , of a sinful miserable World , where thou hast been pinched with Wants , and stung with fiery Temptations , to a Land of Promise , where is safety to security , and fullness to Felicity : where thou wilt find the absence of nothing , but sin and sorrow . Look upon it , as the uncovering of the Ark of thy body , wherein thou hast been tossed and tumbled sorely upon the waves of a restless life , to set thee on shore on Heavens firm and peaceable Land. Is the betrothed Spouse afraid of her Marriage day ? or a Prince loth to cross a narrow Sea , to take possession of a wide Kingdom , and a rich Crown , that wait only for his coming ? No ( Christian ) fear not thou death , but rather let thy heart revive with old Jacobs , at the sight of this Wagon or Chariot , which is sent to bring thee over to thy Heavenly Fathers house . Fifthly , Let it moderate your sorrow , for the death of your Pious Friends , and useful Instruments in their Generations . Indeed , the loss of such is great , to those that are left behind ; and therefore God allows us to mourn , when such breaches are made upon us ; but withal , he sets bounds to our sorrow , that we sorrow not even as others , which have no hope , nor mourn so as to refuse to be comforted ; to take our own loss so to heart , as not to rejoyce in their gain : Is this thy kindness to thy Friends ? wouldst thou have them labour , and never rest ? work , and never receive their reward ? They could not have had these here , but they have them where they are gone . Oh be not unkind to them , by being over-kind to your selves . If ye loved me , ye would rejoice , ( saith our Saviour to his Disciples ) because I said I go to the Father , Joh. 16.28 . As if he had said to them , you are indeed ( my Disciples ) too selvish . You think what you shall lose if I depart hence , but you do not consider , what I should lose , by my staying here : You see the poor condition I live in here on Earth , and know the Royalty and Glory I am going to be possessed of in Heaven ; and are you unwilling I should be advanced to my Throne there ; and that after I shall have finished the work of your Redemption here ? Truly you are unkind , and shew but little love , in this , to me , your dear Lord and Saviour . Nor do we express much love to our deceased Friends , of whose happy change we have no reason to doubt , if their incomparable advantage doth not make us more rejoyce for them , than our loss , make us mourn for our selves . If we be , as they were , ( sincere and faithful Christians ) our loss is but short ; ere long we shall recover it , by being taken up to them ; they are not lost , but gone a little before , whither the rest of their Brethren , ere long , shall be called . And while we are left here behind , we have a God to live upon , who cannot dye , who will not leave us , and whose presence is sufficient to compensate , I trow , the absence , not of one , but all our Friends . Would Elkanah be thought better to his barren Wife , than ten Sons ? May not God then look his Children , when bereaved of any Creature Comforts , should count the having him better , yea , infinitely better than them all . Let therefore every Saint , in this , and all other bereavements , solace himself with this of David , Psalm 18.46 . The Lord liveth , and blessed be my rock , and let the God of my Salvation be exalted . It is expected , I know , that I should now speak something of that Noble ( and without offence , I hope , I may say ) Elect Lady ; the Solemnization of whose Funeral , occasioned this our sorrowful meeting ; which should I not do , without doubt , I should send you all away , very much dissatisfyed . But far be it from me , that I should by my silence , put her light ( now she is dead ) under a Bushel , which shined , before all your eyes , so radiently , while she was alive , even as a great Candle , on an high Candlestick . It was said of John Baptist , all men counted John , that he was a Prophet indeed . And I am perswaded , that all who knew her , esteemed the Lady Vere a Christian indeed . Truly , if we may not think so of her , we shall be at a great loss to find such Characters , by which we may judge any at all to be so . I shall begin to speak of her , where she her self began to be , her Birth , I mean , and Parentage , from which she had her Extraction . And this was High and Ancient on both sides . For by her Mothers side , she sprang from the chief of the Throg-mortons Family ; and by the Fathers side , was extracted of the Ancient Family of the Tracies , at Todington in Gloucester-shire . She was the youngest of Fifteen Children ; born on the Eighteenth day of May , Anno 1581. being the 23. of Queen Elizabeth . Her Mother dyed three days after she was Born ; and her Father , when she was but eight years old . Thus soon was she an Orphan ; but , indeed , they only are Orphans , who have no Father in Heaven . When her Father and her Mother thus forsook her , the Lord took her up . The many Experiences she had all along her life , of Gods most tender care over her , occasioned her to chuse this for her Motto ( which is found written by her , in the front of most of her Books in her Closet ) God will Provide . She took much delight in speaking of one of her Ancestors , as one of the greatest Honours to her Family . William Tracy of Toddington , Esquire , mentioned by Mr. Fox in his Martyrology , who in the Reign of King Henry the Eighth , for the sound Profession of his Faith , made by him in his last Will and Testament , was after his Decease , condemned to have his body taken out of the ground and burnt ; which Sentence , accordingly was executed . She was twice Married ; to Mr. William Hobby , her first Husband , at Nineteen Years of Age , by whom she had two Sons , which were Religiously Educated by her ; the happy fruit of this her care , she reaped at their Pious Deaths ( for they both went young to Heaven ) the Younger dyed in the Fourteenth Year of his Age ; the Elder in his Three and Twentieth , much admired for his Parts , and loved for his Piety . Her second Husband was , Sir Horace Vere , afterward Baron of Tilbury ; so Noble and Excellent a Person , that I must not name him without some Honourable Reflection ; one whose Coat Armour made more Renowned , than his Coat of Arms ; and his Personal Atchievements in the field , ennobled more , than the High Blood he borrowed from his Ancestors . But his Piety gave him the highest Character of all ; by the other he got a great Name , like unto the great Men , that are in the Earth ; but by this he obtained a good Name . And even Tacitus , the Roman Historian , prefers a praise from Goodness , before that which is obtained by Greatness . And therefore speaking of a Noble Roman , saith , he was , inter claros potiùs quàm inter bonos censendus . This Noble Lord was one , who could wrestle with God , as well as fight with Men ; and may be thought to have got his Victories upon his knees in his Closet , before he drew his Sword in the Field . And when he had overcome his Enemies , he could overcome himself also ; being one of the humblest Souls , in whom so much true worth lodged , that I have heard of . His good Lady would say , she honoured him for his Valour , but most , for the Grace of God which shined in him . Thus she did , coruscare radiis Mariti , shined by the Rays of her Husbands Excellencies ; but not only with these , for she had radient Beams of her own , by which she cast like Honour upon him , as she received from him . So happily was this Noble Couple suited , us in the high Extraction of both their Births , so also in the rest of their accomplishments , that they mutually illustrated each the others Honour . But passing by all her secular Prerogatives , we shall now present her to you , in some of her spiritual Excellencies . These , indeed , give the intrinsick value to a person . He that would take the true height of of a man , must not measure him with the vantage-ground he stands on . I may say of this Gracious Lady , what Nehemiah said of another Noble Person in his time ; She was a Faithful Woman , and feared God above many . Some are so prodigiously wicked , that they seem to have wedded the Vices of many others . But this good Lady may be said to have collected the Excellencies of many other Christians . In her you might have seen these various Graces , which grow to an eminency , but severally in others , met altogether in one knot ; I shall speak of a few . First , The fear of the Great God , was very great in her ; wonderful tender she was of offending him . She hath been often heard to say , and that solemnly ; Oh , I would not sin against my God. She professed , that she dreaded Hell most , as a place where God was Blasphemed . Oh pretious Saint , to dread Hells sin , more than Hells fire . Secondly , Her Zeal to the Worship of God , was eminent . First , To the Publick , this was evidenced many ways . First , By her Zeal , to get able and faithful Ministers for those Livings she had in her dispose ; and by improving her utmost interest , to procure the like for this Parish , where she resided , in its several vacancies . And herein the Noble Patron , did most kindly gratifie her with the choice , deeply obliging , not only her Honour , but the whole Town thereby ; so that you in this place , have lived in a Goshen of Gospel light for a long season ; and are able also to tell , how comfortably she spake to those that taught the good Word of the Lord amongst you . What countenance , and real encouragement she gave them in the Lords Work , without sparing her purse to do it . Secondly , By her constant attendance on the Publick Worship , so long as the Lord vouchsafed her any health : yea , she did not only attend on it her self , but was careful that her Family should do the same with her . They that would not serve God with her , were no Servants for her . Thirdly , She was no less devout in , than constant at the Publick Worship . She durst not trifle with Holy things , which made one ( in this respect ) say of her , That this Lady , by her Solemn and Reverent Deportment in Divine Worship , would make one believe that there is a God indeed . As for the Sacrament of the Lords Supper , which is so dismally neglected by many ; her desires were most Ardent to partake of it frequently , saying , ( as the Minister of the place informed me ) that she durst not neglect , no , not any one opportunity , that was offered for the enjoying this Sacred Ordinance . And , oh , how intent was she in Preparation for it ? the whole preceding week was taken up by her for that work ; in which , she would always have a private Fast with her Family , or a secret one in her Closet . Was not this one that meant to go to Heaven in good earnest ? Secondly , The Private Worship of God. Let us follow her from the Church , to her own House , and we shall find , that she brought her Religion and Devotion home with her , and did not leave them in her Pue behind her , till she returned to it again the next Sabbath . Some can complement God Almighty , before their Neighbours , on the Sabbath , but care not to acquaint with God at home all the week after . But if ever any privite dwelling , might be called a Chappel or little Sanctuary , her house was such . There you might find her , and her Family , twice every day , upon their knees , solemnly Worshipping the Great God ; there you might see them , humbly sitting , at his feet , to hear his most Holy Word read unto them ; concluding constantly their Evening Service , with Singing one of Davids Psalms . What Strangers soever were present , there was no putting by , or adjoyning the Worship of God to a more convenient season . On the Lords day , you might hear the Sermons Preached in Publick , repeated to the Family , the Servants called to give an account before her , or what they remembred , the high Praises of God sounded forth by the whole Family together . After Supper again , you might hear the Servants in their room , exercising themselves in the same Heavenly Duty of Singing Psalms . And no sooner did the good Lady hear them strike up , but away she would go to joyn with them in that duty . Follow her up the stairs , there you should be sure to find her , twice every day , shut up some hours in her Closet ( which was excellently furnished with Pious Books of Practical Divinity ) Here she redeemed much pretious time , in reading the holy Scriptures , and other good Books , that might give her further light into them , and help to put more heat into that light she had obtained . Here she poured out her devout Soul , with such fervours of Spirit in Prayer , as could not be hid ( sometimes ) from those her Maidens , whose occasions drew them , at any time , near her Closet dore ; and yet are we not at an end of this good Ladies Devotions ; for every night she would , her self , pray with her Maidens , before she went to bed . And now , is it any wonder , she grew so rich in Grace , who drove so great , and constant a Trade in the means of Grace , and had so many ways to bring her in Spiritual gains ? Thirdly , Her Love to God ( besides what already hath been said ) did many ways make it self evident to be of an high degree . First , The mournful complaints she would make , that she could love God no more ; the reason of which indeed was , because she loved him so much . Therefore she thought she loved him so little , because she knew she could never love him enough . The truth is , she had such raised apprehensions of Gods Glorious Excellency , as caused her to think her highest affections unworthy of him . None , indeed , that have such high apprehensions of the Divine greatness and goodness , can love him little , or think their love , when most , to be great . Secondly , The vehement desires , and longings , she had to be gone hence , that she might be with Christ . She was one of those very few Christians , which stood in need of old Mr. Dods use of Exhortation ; which I have heard he would make to the Saints , in his Preaching : That they would he content and patient , though they were not taken up to Heaven so soon as they desired . This good man ( who was one of the most Heavenly Souls that this Age knew ) finding to do this , was something difficult in his own Soul , thought it was ordinary for others to do the like ; whereas ( God knows ) most Christians , are of a lower form in Christs School , prone rather to linger too much here , than to be too hasty of going hence ; so that they need rather Spur than Bridle , and Ministers have more reason to take hold of them , with the strongest Arguments they can find , to draw them out of the love of this world ( as the Angels did Lot out of Sodom ) than to make them willing to continue here . But this Gracious Lady , knew so much of Heaven , as made her stay here tedious to her : the earnest option of her Soul was , Come Lord Jesus , come quickly . She found to her great grief , that her imperfect state on Earth , made it impossible to serve God here as she would , and therefore did wonderfully complain she was unprofitable and unserviceable ; and this deep sence of her unserviceableness ( while others admired her fruitfulness and usefulness ) did still increase her desires to be , where all these infirmities would be cured , and where she knew her ability should fully correspond to the height of her desires she had to serve and glorifie her God. Thirdly , Her love to the Saints , who are born of God , and have his lively Image stamped upon them . This in Scripture , is made one of the fairest evidences for our love to God. Every one that loveth the Father that begat , loveth him that is begotten , 1 John 5.1 . A man may love the Child , and not love his Father ; but he cannot love him , because he is his Child , and because he is like his Father , but he must needs love his Father . Yea love him first and most , because his love to the Child , springs from his love to the Father . This Good Lady then , was a great Lover , doubtless , of God himself , because she had so dear an affection to his Children . She did not praise the dead Saints , and persecute the Living ; she did not pretend love to those that lived far from her , but shewed kindness to them that lived near her : She did not factiously love some of one Party , and reproach those of another . In a word , she did not love the Saints in an equality with others , from a Natural tenderness , which disposeth some to be kind to all , good and bad ; but her love was a Spiritual , Cordial , Special , and Uniform Love to them . Where-ever she saw any thing of God , her Love was drawn out towards them , and had the most love for those , that discovered most of God ; she loved them so , as to delight in converse and communion with them ; yea , and the chief of her Charity was extended to them . As for the Faithful Ministers of Christ , whose Function lifts them above private Christians , few ever exceeded her , in loving and honouring of them ; yea , she loved first the Ministry , and then the Ministers ; professing seriously , the great love and high esteem she had for them , was for their dear Masters sake , whose Embassadours they were . So that what I have heard concerning her worthy Son-in-Law , in Norfolk , Sir Roger Townsend , that for his Love to the Ministry , he got the title of being called , Deliciae Cleri , The Ministers Delight ; may be truly given to her . Fourthly , Her works of Charity were remarkable , upon manifold accounts . First , The largeness of her Charity , so great indeed it was , that it may well be admired , how this Tree should not long ago have killed it self with over-bearing . The Trees in our Orchards yield their Fruit but once a year , taking so long a time to be put in heart for bearing again . But her Charity was dropping Fruit all the year long . Many ways it diffused it self ; she had Silver for the Moniless aliment for the Hungry , Medicaments for the Sick , Salves for the Wounded . Abundance of good she did this way , in Town and Country ; she did not only give , but devised liberal things . If her Servants knew of any that were in great need , and did not tell her of it , she would ( when by otherways she heard thereof ) be very angry with them . It hapned , that an honest poor Neighbour dyed , before she knew he was sick , for which being troubled , she asked her Servant , whether he had wanted in his Sickness , saying , with some earnestness , I tell you , I had rather part with my Gown from my back , than the Poor should want . Secondly , In the prime objects of her Charity , she cast her seed upon all sorts of ground , but especially on Gods enclosure . The Houshold of Faith , had her fullest handfulls ; to such she never thought she gave enough . Thirdly , Her Secresie in giving . When it might be , she did not give her Charity , as some throw their Money into a Basin at a Collection , so that it rings again , but it fell like Oyl into a vessel , without noise . Fourthly , Her Self-denying Spirit in all this ; she was no Merit-monger ; good Lady , she never thought to purchase Land in Heaven , with the money she gave on Earth . She was no Merchant to sell her Charity , but a Faithful Steward , acknowledging , what she gave , was not her own , but her Lords money ; she was , notwithstanding all her Charity , carried out to a naked Christ , desiring to be found alone in him , and his Righteousness , as earnestly , as if she had not done one good work in all her life . Hear this , Oh ye Papists , and be ashamed for your notorious slander ; who would make the world believe , that Protestant Religion , is too cold a Soil for Charity to thrive in . Behold here , a Protestant Dorcas , full of good Works , and Alms-deeds . Though she had no opinion of Merit to cherish the root of her Charity , from which much of yours comes , had not hope of expiating some foul Crimes , or conceit of meriting Heaven , been at the bottom of the Charity of many in your Church , it may be believed , the first stone had this day been to be laid in some of your Goodly Hospitals and Churches also . Fifthly , Her Sincerity . This was as her under Garment , which she wore nearest to her , and gave excellency to all her other Graces . Many notable testimonies there were for this in her . First , The uniformity of her Holy Walking ; her Religion was not like a drift Snow , which lyeth thick in one place , and leaves the ground bare in another ; the Hypocrite hath some naked plot in his Conversation , that renders him suspicious ; you may perswade him with Herod , to do many things , but never make him with Saint Paul , willing in all things to live honestly . But in this good Ladies Conversation , one part corresponded admirably with another ; an happy Symmetry appeared in her whole course , towards God and Man , abroad , and also at home , among her Domestick Relations , those that lived constantly with her , who saw her ( as we are wont to say ) hot and cold , in her night-cloaths , as well as when dressed to go abroad . Few , I believe , have had an higher testimony for Piety , from those that have lived near , and long with them , than she hath from all that dwelt under her roof . Secondly , The great freedom she gave her Friends in speaking to her , of what they saw amiss in her ; she was wont much to applaud the priviledge of having a Faithful Friend , saying , others might see more by us , than we by our selves ; she would also say , 'T is a great mercy to be convinced of any sin . Thirdly , Her Faith , which was wont to be then strongest , when death appeared nearest . Like that great Souldier I have read of , who would tremble every joynt , whilst his Armour was putting on in his Tent , but without all fear , when he engaged in the Battel . A little more than a Twelve-month since , she fell into a long swound , which lasted about half an hour , without any visible hopes of her recovery ; but as soon as she came again to her self , she said , I know my Redeemer liveth ; and being conveighed to her chamber , there , again , I know whom I have trusted : An Hypocrites hope is compared , to the giving up the Ghost , Job 11.20 . And in this particular not unlike . As a dying man , his breath grows shorter and shorter , till at the last it is quite puffed out ; so commonly the Hypocrites hope lesseneth , as death grows nearer , and commonly expires , before the man himself doth . Sixthly , Her Humility . This we may call her upper Garment , with which she strived to cover her other Excellencies , though their Beauty was rendered the more conspicuous and amiable , by casting this veil over it . Grace , indeed , is like an Oyntment , which the closer it is held in a mans hand , the more strongly it sends forth his sweet scent . Oh how meanly did she think of her self ? she saw not how her own Face shined , while others beheld and admired . Ever complaining she was useless , and unprofitable , and did no good . Never spake she of her Perfections , but frequently other Imperfections and unworthiness ; yea , she would often say , I abhor my self , indeed I do . How easie of access , for the meanest to come into her presence ? how affable , courteous , and lowly to the poorest ? many times , when her very Servants had done a business well , she had set them about , she would say I thank you , to them . The Law of kindness was in her Tongue , to whomsoever she spake . I have but a word or two to speak of her gracious behaviour in her last Sickness , and I shall say no more of this Honourable Person ; her Pains was strong , but her Patience stronger ; never was she heard to mutter , or utter any repining word ; but justified God in all his proceedings with her . Yea more , she was much in admiring and blessing God for his Mercies , in her acutest Pains and greatest Agonies . How doth this Blessed Soul now Carol forth the Praises of God in Heaven ? who could sing them so sweetly , while these sharp Thorns were at her Breast ? that could keep her Heart in tune for this high note , in her greatest bodily pains and dolours ? She was not without assaults from Satan : it were strange indeed , if he should not have considered this Pretious Servant of Christ , and not offered her some disturbance at this time , whom he had found so great and old an enemy to him , and his Kingdom of darkness ; but he came only to be beaten back with shame , and to add more Trophies to all her former Victories over him . The last words which , I find , were observed to be spoken by her , ( before a sleeping Lethargy seised on her poor spent body , ( which in two days carried her off the stage of this life ) were , How shall I do to be thankful ? how shall I do to praise my God ? Thus she ended her life here , in the exercise of that Duty , which was to be her constant endless work in that life she was now entring into . I have done speaking of this Elect Lady , and have now only some reflections to make from what I have said on her , upon our selves . First , Let us all be stirred up to give God the praise of those his Graces , which he so abundantly poured into this Elect Vessel ; her light hath shined very radiently before most of your eyes , her good Works you have seen , and many of you been refreshed by them ; now glorifie your Father which is in Heaven ; think it not enough to go home and say , she was a good Lady , a pretious Christian indeed ; but as your eye passeth through the Air , and stayeth not till it terminateth on the Sun ; so let your thoughts not stay in the admiring other Perfections , but pass from her , and fix upon God the Donor , and Father of all these good and perfect gifts . Say not only , she was a good Lady , but oh how good and gracious is God , to fill such a poor Earthen vessel , with so much of his Heavenly Treasure . Again , Let us bless God , who hath so happily finished her course , and delivered her from the snares and miseries of this evil world . The Souls of the deceased Saints , are above our Praying for them , being at rest in a glorified state ; they are beneath our praying to them , being still but Creatures in Heaven , though glorified ; but they may , and ought to be the subjects of our Thanksgiving unto God. This is a duty , therefore , the greater , because it is for the greatest of Mercies , that which crowns the whole series of Gods gracious past Providences to them . If you think your selves engaged to bless God for your Friends , whom God hath brought safe home to you , after a long and dangerous journey , or recovered out of a perillious Sickness ? how much more then should we be thankful , to see any of our Godly Friends , carried safe to the end of this great journey , and landed at their Heavenly Fathers House ? not recovered from a Sickness , which is but an adjournment to death ; but to have shot deaths gulf , and to be set everlastingly above it ? Secondly , Let the radient Excellencies that were in her , humble us for her Deficiencies . A coorse piece of Cloth , never appears to coorse , as when laid by a fine ; nor a Dwarff so low , as when set by one that is tall . How may her knowledge in the Scriptures , shame the ignorance of many of us ? Her awful fear of God , the little reverence we have of the Divine Majesty ? Her zeal for God , our coldness ? Her reverence in the Worship of God , the rudeness of many , who behave themselves therein , as if God Almighty , and they were fellows ? Her charitable Spirit , and large Heart , whereby she concerned her self in the wants and miseries of others , the narrow and selfish Spirits of many ? who like the Hedghog , wrap themselves up in their own soft wool , and turn out bristles to all others . Or , who say with that fat Monk , stroking his own filled Paunch , If it be well here , all is well ; though others be shithering with cold , pining with hunger . How may her Humility , which hid so great Excellencies in her , from her own observance , put them to the blush , that are puffed up with their poor pittance of gifts or graces ? much more , those who are swelled with a fancy of having that , which none can see they have . In a word , How may her Patience , under great Afflictions , reproach the murmurings of many , when they feel but a little smart from a gentle Correction ? as if they would turn again upon God , and snatch the Rod out of his hand ? I might say , I fear too many , that seem here to mourn for the loss of this good Lady , as Christ to the Jews , Weep not for her , but wee for your selves , that you are so unlike to what she was . Thirdly , Let the high measures of Grace , this Pretious Servant of God attained to , encourage all weak Christians to press forward , after further degrees of Grace . Sit not still for shame , at the bottom of this Hill , when you see how high she got in Grace and Godliness . She hath not drawn up the Ladder after her ; take her course , tread in her steps , and by Gods blessing , though thou mayst not come to her pitch here , yet thou shalt have far more than now thou hast . She did not grow thus rich in Grace , with idleness and sloth , but by Gods blessing on her diligence , in the use of means . She did not become so eminent by proudly thinking her self so to be , but by Humility , and Poverty of Spirit . Many had been better , if they had not thought themselves to be better than they were . Fourthly , A word to you that had the priviledge to live in her Family : For Gods sake look to your selves ; happy you , if the holy Example you had in her , and extraordinary means of Grace you enjoyed under her roof , have had a kindly and powerful effect in you ; if they have produced a serious resolution for an holy life . But wo be to you , that shall bring a prophane and wicked Spirit out of such a Pious Family ; think seriously , how sad it will be , to live so near Heaven in this world , as there you did , and at last to miss of Heaven in the other . Fifthly , To those that are priviledged with Noble Birth , or Gentile Extraction , learn from this Lady ; the best way in the world , to make the Tribute of Honour , which is your due , surely and chearfully to be payed you ; take but the same course that this Gracious Lady , and Noble Lord her Husband did , and I dare promise , you shall obtain it . Labour to be good , and to do good , be not afraid , or ashamed to be Religious ; own God in his Holy Ways , and Holy Ones ; and then you shall be Honoured of all , but by those that refuse to Honour God himself : And who would accept of Honour at their hands , who rob God of his ? you have the Word of God for this , Them that honour me , I will honour , 1 Sam. 2.30 . By Humility , and the fear of the Lord , are Riches , and Honour , and Life , Prov. 22.4 . A place of Scripture , which God fulfilled , remarkably , in the deceased Lady . It fareth with Gentlemens Honours , as it doth with Tradesmens Wares , which while they are made true and good , their price keeps up in the Market ; but when they are made with little care , and of bad stuff , then it falls , and they hardly go off . Oh defile not your Honours by any debaucheries ; Dignitas in indigno est ornamentum in Luto , saith Salvian . What pity is it a Scarlet Cloak should be sopt in a swill tub ? The corruption of the best is the worst . I do not clear those of sin , who do not give him the Honour due to his Title and Place , that is unworthy of them ; but methinks , that those whom God hath left so high in dignity above others , should consider , that it is their duty , and wisdom also , to shun all that may lead their Inferiours into this Temptation . How can he be free to complain of others , denying him his Honour , who by his own prophaneness and wickedness , casts more dishonour on himself , than any other can do ? To be dishonourable , is worse than to be dishonoured , as much as a sin is worse , than an affliction . The Good and Pious , are sometimes dishonoured by those that are wicked , even for that which is their highest Honour ; but it is sin and wickedness that makes a person dishonourable , as also it doth a Nation , Prov. 14.35 . But sin is a reproach to any People . FINIS . An Epitaph on the Right Honourable , and Religious , the Lady Vere , Wife to the most Noble , and Valiant Lord Horatio Vere , Baron of Tilbury , who dyed , Decemb. 25. 1671. in the 90 Year of her Age. BEneath this Marble Stone doth lye Wonder of Age , and Piety . So Old , so Good ; 't was hard to say Which striving in her won the day , Or had most power to bow her down , Her Age , or her Devotion . Her Piety made the World confess Old Age no bar to fruitfulness . Her Age again so wondrous great , Prov'd Piety never out of Date . Well may she then a wonder go , When as , to prove her to be so , The two grand Topicks do agree , Both Scripture and Antiquity . Thus was she like ( none ever more ) That Widow of above Fourscore , Who serving God both day and night , At last of Jesus gat a sight . Nay still , like her , in Temple , she Her Saviour waits , once more to see . On Her sleeping Three days together , before she dyed . Deaths Brother , Sleep , her Senses ty'd Three days , and then she waking dy'd . Sleep was the Essay of Death's Cup , Which first she sipt ; then drank all up . Thus Swimmers first with foot explore The Gelid stream , then venture o're . Thus Martyr , for a Tryal , first Into the fire his Finger thrust , To snip a Pattern of the flame , Then clothes his Body with the same . Thus Spies to Canaans Land are sent , To view the Countries e're they went. Sleep was the Mask , in which she saw The Promis'd Land , Incognita . Which done , she only wak't , to tell By-standers , that she lik't it well . Then , Reader , if thou wonder'st at Her Three days Sleep ; remember that Three days to view the Triple-Heaven , ( One day spent in each Court ) makes even . But , Reader , when thou think'st upon Her Third days Resurrection , If thou' rt amaz'd , wonder no more : Her Saviour did so before . On her dying just on the day of Christ's Nativity . Long time she sleeping lay , but could not dye Until the day of Christs Nativity . No wonder then She slept and slumbered ; It was because the Bridegroom tarried . On Her Nobility . Noble herself , more Noble , ' cause so near To the Thrice Noble , and Victorious Vere . That Belgick Lyon , whose loud fame did roar , Heard from the German to the British shoar . His Trophies she was Joyntur'd in . ( so say The Lawyers ) Wives shine by their Husbands Ray. See therefore now , how by his side she stands , Triumphing midst the Graves , those Netherlands . Rather in Heaven . Those only we confess , Are truly call'd , Th' Vnited Provinces . Charles Darby , Rector of Kediton in Suffolk . Vpon the Death of the Right Honourable , Lady Mary Vere . WHat Marble Heart can chuse but drop a Tear , At the sad Funeral of the Lady Vere ! Whose Death 's a publick loss ? Our spring is dry That many an empty Cistern did supply . God deckt her Heaven-born Soul with Gems Divine Of various lustre , which did make her shine That all that stood about her saw the light ; She made it day , even in the darkest night . Her bounteous Hand , and truly noble Heart Did noble Gifts to multitudes impart . She was a flowing Spring , a Mine of Treasure . To serve her Lord , and do good , was her pleasure . Pattern of Goodness , and a Pillar too , A few such losses might the World undo . She gave her self to Christ with heart and might , And was with him in Spirit day and night ; And when his Festival began on Earth , But kept in Heaven with purer joy and mirth . She longed to be there , which made her sing Her Nunc Dimittis , and her Soul took wing , To sing her Carol among those that are Without temptation , fault , offence , or jar . But when arriv'd , no Mortal can declare What joys in Heaven ; & what welcomes are For this devoted Saint ; whilst here on Earth We mix Sin with our Songs , Tears with our Mirth . She 's gone , but never perish shall her Name , Her works abide to Eternize her Fame . Anagr. Verè mira . Mirrour of Blessings ! for what tongue can tell , For Grace and Greatness where 's her parallel . Edward Thomas . In obitum Nobilissimae lectissimaeque Heroinae , Mariae , Illustrissimi fortissimíque Ducis Horatii Vere Baronis de Tilbury , Viduae , Carmen Epitaphium . NObilitas tibi Vera fuit , Prudentia Vera ; Vera tibi Pietas , & tibi Vera Fides . Vera Dei cultrix fueras , & Vera Mariti : Quaeque nitent , aderant omnia Vera tibi . Acciderit tandem quòd Mors tibi Vera , dolendum : Excepto hoc , dete singula Vera juvant . Simon Ford. S. T. D. On the Death of the Right Honourable , and truly Religious , the Lady Vere . Marie Vere Ever I arme . A Tribute who can here pretend To pay , but he who hath to spend Whole Indies of refined Ore , Ready to bring out of his store , Which after all will prove to be Too mean , yea bankrupt beggary . See Name , Relation , Sate of Grace Do march in correspondent pace , Daring all Enemies to withstand Her Generous Soul , or Countermand , Its resolution ne're to yield , But still to fight , and win the Field . Ever I arm , and so do wait My Captains Word , on Foes deceit , Or when he musters up his strength , Hoping to vanquish me at length , Yet then I faint not , but being arm'd Through Grace I stood and was not harm'd . Here , here 's a She maintain'd the Fight , Remained Conqueress in despight Of all his Forces , till at last Praises and Thanks were her repast ; Thus Faith , and Hope , and Patience , Triumphant rode i' th' Chariot Hence . But how sounds this ever I arm Suiting a Lady once i' th' Arm , Of such General whose story Embalms our Nations dying Glory ; Embroiders Records with his Name , Out-bids the narrow mouth of Fame . Gurnall display thy Magazine , Here thy whole Armour may be seen Bright and well us'd , well buckled on , A Cuiraseer , who having won Many a Battel , now receives The Crown which her great Captain gives . Maria Vere Jam re vera . Jam re vera feror super astra , beata triumpho , Expectansque diu spesque Fidesque satur . Anthony Withers . On the much Lamented Death , of the Worthy of all Memory , the Right Honourable , the Lady Vere . THrough Floods of Tears my Muse did wade , To seek these Mourners , and this shade : That she , poor heart ! might sit and tell , A grief defrauding Parable . If in the dark she chuse to walk , Or with Ambages mar her talk ; Or too slow paces seems to go ; Admit Close Mourner so to do . If Speech , or Memory , do fail , Or if , perchance , she wear her Veil , A day , a size or two too long ; Wink at small faults in Mourners Song . Unto a Noble Favourite , From Holy Land , by his own Sp'rite , The King of Glory , and Renown , Sent a choice Jewel of his Crown . A Casket first he did prepare , Wherein to put this Jewel rare : Then this large token of his Love , He dropt into it from above . It was a cur'ous Artifice ; Of all brave works the Master-piece ; Most worthy of that skilful hand , Which form'd all things on Sea and Land. It s Substance was more pure than Gold : More worth than thousands , though twice told . For kind the best , of fittest size ; Which much in little did comprize . It in form a Heart resembl'd , A single Heart , that ne're dissembl'd ; A broken Heart , that often trembl'd , A bleeding Heart , most deeply humbl'd . Upon the Table of this Heart , Not in proportion , but in part ; The graver by Divine impress , Set th' Image of his Holiness . In it Twelve Pretious Stones were set , ( None such in Princes Coronet ) In lovely order , and in place ; By three , and three , with goodly Grace . I' th' first row Faith , Hope , Charity ; Next Temperance , Vertue , Purity ; Then Meekness , Kindness , Verity ; I' th' last , Love , Zeal , and Constancy . I' th' midst there stood a massy thing , Fit for a Royal Spouses Ring ; Humility men did it call , This was the Gracing Grace of all . Repentant Tears , to Pearls converted , In the borders stood well sorted : Where they in greatness , and in show , In goodness too , did daily grow . In early times it took a fall , And thereby lost its Graces all ; It fell into a lothsom Lake , Which did it foul and filthy make . Yet a great Prince did not disdain , To take it up and ope ' a vein In his own side , and with pure blood Wash off the soyl , and make it good . This fall its Glory did impair , This Friend its Breaches did repair ; ' Cause mending would not serve , he knew , He melted , moulded , made it new . Then like a Glorious Sun it shin'd , With Rays most bright , enough to blind , Presumptuous eyes which turn'd that way , To see what 't was out shin'd the day . This Jem the owner of his Grace , Most freely lent us for the space , Of somewhat more than Ninety Years ; So long this Pendant deck't our Ears . But now , alas ! for non-payment Of Tribute Praise , an easie Rent , It 's fetch'd away in great displeasure . Oh what 's the loss of such a treasure ? Put off thy Vizard Mask my Muse , And don't our Patience still abuse ; Nor expectation higher raise : But name the person thou dost praise . Content , for sure I am too blame , So long to smother that great Name , Which in all Countries where it came , Was crown'd with Honour and with Fame . The Noble Soul described here , Was one to God , and man most dear ; Who in Devotion had no peer , The Great Good Lady Mary Vere . EPITAPH . THE Casket of this Jewel rare , With deep laments we here Interre In hallow'd ground , which yet grows proud , Of purer Earth to be the shroud . And thou fair shrine , in whose close womb , This Holy Relick we intomb ; Preserv't with care , and on it try What may be done by Chimistry . That when the Trump saith , dead arise , Thou mayst send forth thy wealthy prize ; Ev'ry Particle well calcin'd , And every dust double refin'd . Richard Howlett . FINIS . Notes, typically marginal, from the original text Notes for div A42350-e360 Non Maeremus quòd talem amisimus , sed gratias agimus , quòd habuimus , imò habemus Deo enim vivunt omnia , & quicquid revertitur ad Dominum , in familiae numero computatur . Epist . 27. Epitaph Paulae Matris . Minimè quidem Deus est acceptor personarum : Nescio tamenquo pacto , virtus in Nobili plus placet ; An fortè quia plus claret ? Epist . CXIII . ad Sophiam virginem . Quid in illâ virtutum , quid ingenii , quid sanctitatis , quid puritatis invenerim ; vereor dicere , ne fidem credulitatis excedam . Hieron . Ep. 16. ad Princip . Virg. This Letter was writ , An. Dom. 1628. Notes for div A42350-e1040 Heb. 6.2 . Acts. Rom. 6.8 . Numb . 13.30 . Numb . 14.31 . Mic. 3. 1 John 5.3 . Hebr. 11.1 . Eph. 2. Heb. 6.17 . Heb. 1.14 . 1 Sam. 16.11 . Rev. 21.7 . Psal . 17.15 . Psal . 55.19 . Psal . 19.11 . Psal . 34.8 . Rom. 6.21 . Gal. 6. Isa . 3.10 . Psal . 57.37 . Prov. 25.5 . Jam. 5.3 . Mar. 11.32 . 2 Sam. 2.19 . Nehem. 7.2 . 
A44679	----	A funeral sermon for that faithful and laborious servant of Christ Mr. Richard Fairclough (who deceased July 4, 1682 in the sixty first year of his age) by John Howe. Howe, John, 1630-1705. 1682 Approx. 72 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A44679 Wing H3027 ESTC R28698 10741429 ocm 10741429 45607 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44679) Transcribed from: (Early English Books Online ; image set 45607) Images scanned from microfilm: (Early English books, 1641-1700 ; 1404:24) A funeral sermon for that faithful and laborious servant of Christ Mr. Richard Fairclough (who deceased July 4, 1682 in the sixty first year of his age) by John Howe. Howe, John, 1630-1705. [6], 62 p. Printed for John Dunton, London : 1682. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fairclough, Richard, 1621-1682 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2004-10 TCP Assigned for keying and markup 2004-11 SPi Global Keyed and coded from ProQuest page images 2004-12 John Latta Sampled and proofread 2004-12 John Latta Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A Funeral Sermon FOR That FAITHFUL AND LABORIOUS Servant of CHRIST , M r Richard Fairclough , ( Who Deceased July 4. 1682. in the Sixty first year of his Age. ) BY JOHN HOWE Minister of the Gospel . LONDON , Printed for John Dunton at the Black Raven in the Poultrey , 1682. To the Reverend Mr. SAMUEL FAIRCLOUGH , Mr. JOHN FAIRCLOUGH , Mr. GEORGE JONES , Mr. RICHARD SHUTE , With their Pious Consorts ; The Brethren and Sisters of the Deceased Mr. RICHARD FAIRCLOUGH . My worthy Friends , IT is , I apprehend , a grievous thing to you , to be destitute of the wonted solace , you have taken in those your most delectable Relatives , the Father , and the elder Brother of a Family , whereof you were the genuine , or the ingrafted Branches . Whether Nature or Choice gave you your Interest , you had a common concern , and Comfort in it . And indeed , from a Love too little common to the rest of the World. The Love that hath so observably flourished among you , and been your Collective , Unitive Bond , as it hath shewn it self to be of an higher , than the Common , kind ; demonstrated its own Divine Original , and that it had its root in Heaven ; so have its effects been a Demonstration , what such a Love can do , for the Cherishing of Union , not only in a private Family , but in the Church , and Family of the Living God also . And how little necessary it is unto an Union , even there , that there be a sameness of sentiments , and Practices in every little punctilio ; for a disagreement wherein , too many have thought themselves licensed to hate , and even destroy one another . As God himself was the Fountain , so he was tbe first object of that Love with you . And as your Love to him caused your entire devotedness to his Interest , so your mutual Love united your Hearts ( according to your several Capacities ) in serving it ; without grudging , or hard thoughts , that each one serv'd it not exactly in the same way . By that Love you have been undivided in your Joyes , and Sorrows in reference to one another . While your very eminent Father Survived , how gladly did you pay a joint Reverence and Duty to him ! what a glory was his hoary Head unto you ! This your worthy Brother was the next resort and center of your united respect , and delight . I doubt not you feel your loss as to both ; which ( thô God had made a former breach upon you ) the longer continuance , as well as the pleasantness of the enjoyment , cannot but have made the more sensible unto you . We are somewhat apt to Plead a Prescription for our more continued Comforts . But you know how little that avails against a Statute , as that ( for instance ) by which it is appointed that all must dye : Nor is it to be regretted that the absolute Lord of all , should pluck in pieces our earthly Families , for the Building and Compleating his own in Heaven . What I have said of this your excellent Brother , in the close of the following Discourse , is but a small part of what you know . The saying it serves for the Solace of the Survivors , not the advantage of the Dead † . And the Solace is real , and great , when imitation makes all that is commendable , our own and most intimate to our selves . It is , otherwise but a faint Comfort to have been Related to an excellent Person ! When a Limb is cut off , the Soul retires to the remaining parts . May a double Portion of the Spirit and Life , which were so copious and vigorous in the Deceased , abound unto you ! And I should be very faulty , if I put not in for some share with you , who must profess my self a great sharer in your Affliction and Loss ; and Your very Affectionate Brother , and Servant in our Lord , John Howe . A Funeral SERMON : MAT. XXV . 21. His Lord said unto him , Well done good and faithful Servant , thou hast been faithful over a few things , I will make thee Ruler over many things : enter thou into the Joy of thy Lord. IT may seem somewhat Incongruous , and an indecency that this Memorial of our worthy Friend , should be now Solemniz'd so long after his very remains are gone from off the face of the Earth . But two things concurr'd to make the delay necessary , and unavoidable , viz. That his own desire , exprest in his Will , limited the Performance of this Office to the Person upon whom it now falls . And that my own great Infirmities , before the time of his Sickness and Death , ( which made it more likely he should have done this part for me , than I for him ) had obliged me to begin a course , for the repairing of languishing Health , which required some Weeks attendance abroad , and which could not be sooner over . But , if our business were only to Mourn , and lament our own , and the more common Loss , it were not yet too late . The mention of his Name , The worthy Mr. Richard Fairclough is enough to Open fresh Springs , calling to remembrance such a Brother , such a Friend , such a Preacher of the Word of Life as he was . And it should do it most of all upon the most common account : whom would it not induce to Mourn over this forlorn World , to see that every thing that is more excellent , more pure , more desirable , more capable of being useful in it , God is gathering up out of it ? O how much of Spirit and Life is gone from it , when one such man dies ? how are we to mourn over the World as dying , gradually , the worst sort of Death , when the Holy , Divine life is thus exhal'd out of it , and is expiring by degrees ? But come , we have somewhat else to do than Mourn ; all this tends to make a glorious Heaven , one bright Star the more is now added to it ; there is nothing of this holy Life lost ; whatsoever of Excellency , Purity , Goodness , Life , Loveliness , and Love of that Divine kind vanishes from among us , is but transferr'd to its own native place , returns to its proper Element , as the forsaken Dust hath to its own . Heaven hath its part out of every such Person , the seat of all Life , Purity , and Goodness ; as the Earth draws into its Bosom it s own terrene part , ( not without a Sacredness , and a rich Perfume adhering to that also . ) And as it is not our only , or more principal business to Mourn , so nor is it to relieve , and fortifie our selves against Mourning . We have somewhat to do , divers from them both , and that is more considerable than either of them . We are chiefly so to consider his Death , as may best serve the purposes of our own yet-continuing Life , which was the scope of that desire of his signified by his Will , that an Instructive Sermon might be ( upon that occasion ) Preacht to the People . We are to set our selves to learn from it , what doth most concern our own daily practice and hope ; So to acquit our selves as not to neglect the duty of good and faithful Servants to our common Lord , nor to come shott of their Reward . And to this purpose we are more to consider his life than his death . The Life which he hath liv'd on Earth , and the Life which ( we have reason not to doubt ) he doth live in Heaven . Nor could my thoughts reflect upon any portion of Scripture more fit for our purpose , or that was more sutable to him and us , i. e. that could more aptly serve to describe him , and Instruct our selves ; nor have I known any person to have left the World , within my time , to whom this Text of Scripture might more fitly be apply'd . I shall only observe and Insist upon these two Heads of Discourse from it , The Character of such a Servant . And , The Treatment which he finds at last from his Heavenly Master . First , His Character . He is said to have done well , or 't is said to him ● well , ( no more is there in the Greek Text. ) And then he is further bespoken as a good and faithful Servant , more generally , and particularly his fidelity is commended in reference to the special trust and Charge which is imply'd to have been committed to him : Thou hast been faithful in a few things ; I have not over-charg'd thee , and thou hast acceptably discharg'd thy self . Some think this ( and the whole Parable ) to belong only to the Ministers of the Gospel , the Servants of Christ in that special sence . I do not see a reason for that restriction . The words are of themselves capable of being extended further , to the faithful Servants of Christ in whatsoever capacity ; thô being spoken to the Disciples , as from the continuation of the Discourse ( with this Evangelist ) from the beginning of the foregoing Chapter may be Collected , it seems not unfit to allow them a more particular reference to their special Office and trust . And here we must note that these words of Commendation [ Well done good and faithful Servant ] do speak both the Truth of the thing and the Judgment and estimate which his Lord makes thereof accordingly . We are now to consider them under the former notion , as they express the truth of the thing , the matter of Fact , whereof we cannot have a more certain account , than ( as here we have it ) from his Mouth , who imploy'd him , was his constant Supervisor , must be his final Judge , and will be his bountiful Rewarder at length . We shall here , in opening his Character , Note , First , Some things leading and Introductive , or that belong to his entrance into this Service . And , Secondly , Some things that belong to his performance afterward . First , For the Introductive , supposed part of his Character . He is 1. One that hath Disclaimed all former and other Masters : All in Coordination , for of such , no man can serve two : Other Lords had Dominion over him , but by their Vsurpation , and his unjust Consent , who was not his own , and had no right to dispose of himself . The faithful Servant Repents , and retracts those former engagements , as Bonds of Iniquity , by which he will be no longer held , renounces any former inconsistent Master or Service : A truly subordinate Master he must own for the same reason upon which he acknowledges the Supream , and do all that such derived Authority challenges , by his direction who gave it ; Otherwise , he hath learned to call no man Master on Earth . 2. He is one that hath by Covenant surrender'd and resign'd himself to this great Lord and his Service : Some Relations have their foundation in Nature ; this of Servants to a Master , ( we except Slaves ) in their Consent , or in mutual contract ; and thô this general Relation between God and Man , have the most deeply natural foundation imaginable , whereupon all are his Servants ; yet the special Relation must have the other ground , viz. That of Consent , or Contract superadded ; not to give God a right to our Service , but more expresly and effectually to oblige our selves to it , and that we may have a right to his Rewards . 'T is but acknowledging and recognizing his former Right in us , which is part ( and the initial part ) of our Duty to him . He requires and justly insists upon it , to be acknowledged as our only rightful Lord ; which till we do , we are in Rebellion against him , and in the Condition of Servants broke away from their Masters , Run-aways , Fugitives , and who keep our selves out of the Family ; and thô that cannot , however , destroy his Right , yet it is inconsistent with our Duty , for our Service must be throughout voluntary , and with our Reward , for nothing that is not voluntary , is Rewardable . Therefore the good and faithful Servant in the Text , is one that affects and chooses the State , first , and sayes with the Psalmist ( Psal. 119.38 . ) — Thy Servant who is devoted to thy Fear : And ( Psal. 116.16 . ) Oh Lord , truly I am thy Servant , I am thy Servant , the Son of thy Hand-maid ; thou hast loosed my Bonds . He doth as is required , Rom. 6.13 , 19. Yields himself to God , and all his parts and Powers Servants of Righteousness unto Holiness . He reckons it neither Dutiful towards God , nor Comfortable to himself , to do him only occasional Service , but ad libitum , and as an unrelated Person : He thinks it not Honourable to the great Lord of Heaven and Earth but to Borrow ( as it were ) anothers Servant , nor can he satisfie himself , not to be of the Family , therefore he consents first to the Relation , and enters himself his Covenant-servant . Faithfulness supposes having Covenanted , and hath the same reference to our part of the Covenant , that Gods faithfulness hath to his . 3. He is one that hath thereupon made it his earnest Study to know his Lords will : His first enquiry is , What wilt thou have me to do , Lord ? he is solicitous to understand the Duty of his Station , Psal. 119.125 . I am thy Servant , give me Vnderstanding , that I may know thy Testimonies : To enter one's self the Servant of another , without any concern to know the business of his place , shews an insincere mind , and argues he hath more a design to serve himself upon his Master , than to serve him . 4. He is one that hath an inclination to the work he is to do when he knows it , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an inclining bent of mind to it . That which the Scripture means by having the Law of God written in the heart . Spoken of our Lord himself in reference to that peculiar Service he was to perform . Lo I come to do thy will , O God , thy Law is in my heart . Psal. 40.8 . Who thô he were a Son , yet taking the form of a servant , apply'd himself to that severe part assign'd him , with a most willing mind ; and had , hereupon , the highest approbation imaginable . Isa. 42.1 . Behold my servant whom I uphold , mine Elect in whom my Soul delighteth . And it is spoken of all the inferiour true servants of God besides , Jer. 31.33 . I will put my law in their inward parts , and write it in their hearts . 'T is the same thing with being Gods workmanship , ( Ephes. 2.10 . ) created unto good works ; and with that readines to every good work , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) Tit. 3.1 . If a mans heart be not so framed to Gods Service , how awkwardly and untowardly , does he go about any thing that is enjoyn'd him , he is habitually disobedient , and to every good work reprobate . Tit. 1.14 . Secondly , And for that part of the Character , which being a good and faithful servant , includes 1. He is one that endeavours to extend his obedience to the whole compas of his duty ; hath an universal respect to all Gods commandments . Is not partial in the Law. 2. He peculiarly minds the work most , of his own station . Thinks it not enough , or possible , to be a good Christian , and at the same time an ill Magistrate , Minister , Parent , Master of a Family , or Servant in it , if it be his lot to be in any of these capacities . 3. He is diligent in all the Service that belongs to him any way ; not slothful in business , fervent in Spirit , serving the Lord , Rom. 12.11 . 4. He is with most delight exercised in the most spiritual part of his work . In the great , vital acts , of faith , love , self-devoting , and those most immediately proceeding from them , meditation , prayer and praise . 5. He balks not the most hazardous or more costly part . Thinks it mean to serve God at no expence , or with what costs him nothing . Measures not his duty , by the advantage , or safety of his own secular Interest . So as to decline it when nothing is to be got by it , or if any thing be in danger to be lost . 6. He grudges not that others are less expos'd to danger in their work , than he . And have that liberty of serving God which he hath not . Let me seriously recommend this Property and Disposition of a faithful Servant to my Brethren in the Ministry . While some have Opportunity of serving our great and common Lord without fear of the interruption and suffering , to which we are liable , and when we have reason to judge they do it with sincerity ( thô we may think they gained their greater liberty by their mistake ) there can be no more genuine expression of our fidelity , and sincere devotedness to our Masters Interest , than to behold , with complacency , all the good which we observe done by them . If the great Apostle rejoyced , and declared he would rejoyce that Christ was preached , thô not sincerely ( and whether in pretence or truth ) much more should we , when we ought to judge that he is sincerely preached . And if he envy'd not those that preached Christ even of envy , How horrid would it be , should we behold with envy , what we are to suppose done out of love , and good will. They are great admirers of themselves , and lovers of some Interest of their own more than his , that cannot endure to see his work done by other hands , than theirs . Or that have nothing of that disposition in them which those words expresse , Let him increase and me decrease . 7. He is much less apt to smite his fellow-servants , or hinder them in their work , unles they will work by his rule and measure , unprescribed by their Lord himself . He takes no pleasure to see the hands ty'd up of useful Labourers in the harvest , wishes not their number diminisht , but because the harvest is really plenteous , but the labourers are few , rather prayes the Lord of the harvest to send forth labourers into his harvest . Mat. 9.37 , 38. If any of their own private Inclination , would have the necessary work of their Lord hindered , and take Pleasure in the exclusion of industrious Labourers , for their conscientious disuse of things , by their own Confession , not necessary . Good Lord ! What Spirit are they are of ? I understand it not ; nor Let my Soul enter into their secret ! I had rather a thousandfold bear their Anger , than be of their Spirit ! Would any faithful Servant rather wish his Masters work should be in any part undone , than done by those he dislikes , upon no more important reason than that their Cloaths perhaps are not of the same colour with his ? But thanks be to God that among those that differ from each other in the lesser things there are so many that rejoyce , being under restraints themselves , for the Liberty of others , and that mourn , while they enjoy themselves an ample Liberty , for others restraints , and among whom there is no other contention , but who shall think , and speak , and act , with most kindness towards one another : And that not whole parties , but an ill mind and Spirit only in some Persons , can be charg'd with what so much unbecomes faithful Fellow-servants . 8. He is less at leasure to mind what others do or do not , than what he is to do himself . Is above all things solicitous to prove his own work , that he may have rejoycing in himself , and not in another , Gal. 6.4 . 9. He esteems the utmost he can do but little ; and counts when he hath done his best , he is an unprofitable Servant . 10. He approves himself in all that he doth to the eye of his great Master . Here we cannot serve too much with Eye-service , or be too apprehensive of the constant Inspection of our heavenly Lord. One may be too much a pleaser of Men , but no man can too much Study to please , and approve himself to the eye of God. 11. He laments lost time , and labours to redeem it . 12. He greatly rejoyces in the success of his Work. If , for instance , it be his business to bring home Souls to God , nothing is more grateful to him than to prosper in it . My Beloved , my Joy , and my Crown , — ( Philip. 4.1 . ) So he counts such as he can make Proselytes to Christ : I have no greater Joy , than to hear that my Children walk in truth : Joh. 3.4 . 'T is said of Barnabas , ( a great number believing and turning to the Lord , ) Acts 11.22 , 23. that , When he saw the Grace of God , he was glad ; For ( 't is added ) he was a good Man , and full of the Holy Ghost . 13. He loves his work and his Master , is willing to have his Ear bored and serve him for ever . If any thought arises of changing , he presently represses it by some seasonable check , and counter-thought † , and confirms his Resolution of cleaving to him unto the end . 14. He puts the highest value upon such present encouragements from his Lord , as are most expressive of peculiar favour . The blessed God knows what is most suitable to the Genius and Spirit of his own New Creature : They who are his sincere Servants , are his Sons too , born of him , and to the divine and heavenly Nature in them , those things are most agreeable that are most Spiritual , and whereof others of terrene minds , no more know the value , than that Dunghil-creature did of the Gem it found there : They must have great Stores of Corn , Wine and Oyl . His better born servants are of a more excellent Spirit , and better pleased with the light of his Countenance ; he differently treats them accordingly . As that victorious Persian Monarch * , entertaining at a Feast , the principal Men of his Army , gave among them costly Gifts ; but for Chrysantas , a more peculiar Favourite ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) he only drew him near to him , and gave him a Kiss ; which was intended by the one , received by the other , and envy'd by a † third , as an expression of more special kindness . And of the Divine love , which that borrowed expression signifies , Pious Souls , upon all occasions , shew their highest value , Cant. 1.2 . 15. He trusts his Master for his final Reward , and is content to wait for it , as long as he thinks fit to defer . St. Paul professes himself a Servant of God , and an Apostle of Jesus Christ , in hope of Eternal life , which he that could not lye had promised , and hereupon resolvedly encounters all the difficulties of that hazardous Service . II. The Acceptance and Reward which such a Servant finds above . His Acceptance is exprest in the same words , ( as was said ) which have generally given us his Character , not only shewing what he was , and did , but that his Lord esteem'd , and passes an approving judgment of him ( as it was not to be doutbed he would ) accordingly . Concerning this Judgment we are to note , both what it supposes , and what it includes . It supposes both an account taken how this Servant demean'd himself , and a Rule according whereto the matters to be accounted for , were to be examin'd and judg'd of . 1. That our Lord calls his Servants to an account ; so we find it expresly said vers . 19. After a long time , the Lord of those Servants cometh , and reckoneth with them . And here 't is imply'd , when he sayes , Well done — it implies he takes Cognisance , and enquires whether they have done well or ill , he is not indifferent or regardless how they quit and behave themselves ; nor doth he ▪ pronounce rashly , and at randome , without searching into the matter . So then every one of us shall give an account of himself to God , Rom. 14.12 . 2. That there is some certain stated Rule , by which their doings must be measured . Well doing stands in conformity to some Rule or other ; and what is the next and most immediate rule of our Duty , is also the rule of Gods Judgment : Such a Rule it must suppose as according whereto a true Judgment is possible , of our having done well . That cannot be the Law of works , according whereto no flesh can be Justified in his sight , It must therefore be the Law of Grace : And so this Servant is only said to have done well according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelica , The Indulgence of the Gospel can say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is well , to that which the rigour of the Law would condemn . Bonum orit●● ex causis integris , &c. Well doing arises out of the concurrence of all requisites ; Evil from any the least defect ; and so indeed whatever the rule be , all things must concur that are requisite to acceptance by that rule . But here simply every thing of Duty is requisite ; so that the condition of acceptance and life was not to be distinguisht ( as a thing of less latitude ) from meer Duty in its utmost extent . Jam. 2.10 . For whosoever shall keep the whole Law , and yet offend in one point , he is guilty of all . Cursed is every one that continueth not in all things which are written in the book of the Law to do them , Gal. 3.10 . 2. This Judgment includes , 1. Well-pleasedness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 'T is well , q. d. I like well thy way and work , it pleases and is grateful to me , and so art thou . 2. An acknowledgment of his Title to the designed Reward , according to the Gospel constitution . 'T is said to be well not only according to the absolute and abstract consideration of what was done , but according to its relative consideration and prospect to what was to ensue ; and therefore follows in the subjoyned words , the collation of the Reward , of which Reward we have here a twofold expression , I will make thee Ruler over many things ; enter thou into the Joy of thy Lord. 1. I will make thee Ruler over many things : ] In the Evangelist Luke's account of this Parable ( if his account refer to the same thing , as spoken at the same time , which some of old , upon the manifold diversity , have doubled , how reasonably I shall not here dispute ) 't is said , Have thou authority over so many Cities . Either expression represents the remuneration here vouchsafed by a Metaphor , which nearly approaches that very usual one , by which the Felicity of Saints is represented under the notion of a Kingdom , q. d. Thou shalt have an honourable Prefecture , be a glorious Viceroy , shalt according to thy capacity , share with me in the dignity of my Royal State ; If we Suffer , we shall also Reign with him , 2 Tim. 2.12 . This I pass , and shall stay a little more upon the other Expression which is plainer , and without a Metaphor . 2. Enter thou into the Joy of thy Lord. ] Wherein , as Expositors observe , our Lord slides insensibly out of the Parable , into the thing designed by it , using words indifferently applicable to either , but such as wherein he might be easily understood , ultimately to mean the Joyes and Glories of the other World or State. Expressions serving to signifie , as an Ancient speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the summe of all Felicity , as what can more fitly signifie that than Joy , the Joy of his Lord , and whereinto he was to enter ? Let us consider these severally , thô but briefly . 1. Joy. ] q. d. The laborious part is over with thee , now follows thy rest and Reward . Joy , the very notion whereof is rest , quies appetitus in appetibili ; ( as it is aptly defined ; ) They that sow in tears shall reap in joy . When the dark shady Vale is past over , with much toyl , the Path of Life leads into that Presence where is fulness of joy , and pleasures for evermore . The fulness of joy speaks the purity of it ; that is pure which is plenum sui , &c. full of it self , and without mixture of any thing else ; which hath so entirely all degrees of it self , as not to admit the least degree of its contrary : Such is this , 't is joy and not sorrow with it ; Perfect and most compleat Joy. This cannot therefore be meant of a slight and momentary Act , but a perfect and permanent state of joy : which state is made up by the continual concurrence of a twofold everlasting perfection , Viz. Objective , Viz. Subjective . 1. Objective , That there be a perfect , and never failing good to be enjoy'd . 2. Subjective , That there be a perfect and immutable contemperation , or a through undecaying disposition of the subject to the enjoyment of it . From these two cannot but result a most permanent , everlasting state of Joy. And of the concurrence of these two , the holy Scripture sufficiently assures us , when it makes God himself to be the object of our eternal vision in that other state ; and tells us that in order thereto , We shall be like him , for we shall see him as he is ; signifying all that proportion and agreeableness of the blessed Soul to the beatific Object , which is requisite to a most pleasant , perfect and perpetual enjoyment . 2. This Joy is more expresly specifi'd by being called the joy of our Lord ; which signifies it to be not only , 1. The joy wherof he is the object , a Joy to be taken in him , ( as before : ) But 2. Whereof he is the Authour ; as he now puts gladness into the Heart , in this our imperfect state , he is not less the Authour of our most perfect Joy. And 3. Also that whereof he is the possessour , q. d. Enter into that Joy that is now to be common to me and thee , and wherein thou shalt partake with me . So one glosses the words ; Be thou partaker of the same Joy with thy Lord , enjoy thou the same Joy that thy Lord enjoyes . Amazing thought ! yet so Scripture speaks . Where I am there also shall my Servant be . Joh. 12.26 . The glory which thou gavest me I have given them ; and vers . 24. Father , I will that they also whom thou hast given me , be with me where I am , that they may behold my glory which thou hast given me ; and that beholding cannot mean a meerly contemplative but a fruitive intuition . If so be that we suffer with him , that we may be also glorified together , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Rom. 8.17 . Other joyes are in comparison mean and sordid , this is the highest and most excellent , for it is the Divine Joy. 3. 'T is that they are to enter into , which notes both the plenitude of their Right ; Their Lord bids them enter : and the plenitude of this Joy it self ; they are to enter into it , and the dominion it must for ever have over them , they are to be absorp't of it , lose themselves in it , not so much to possess it , as be possest by it . And the perpetuity is intimated of that possession . We are told of their entrance into it , nothing of their passing out of it any more . The last thing we hear of them is that they are gone into Joy. Now let us see what brief useful reflections are to be made upon all this . And , 1. How blessed a thing is it to be a faithful Servant of Christ ! if any have not yet learnt to value his service for it self , let them make their estimate by the end of it , and by what is even at present most certainly annexed to it . To be accepted with him ! to appear gracious in his eyes ! An Euge from such a mouth ! Where the word of a King is there is power . How joyful a sound do these words carry from the mouth of God , Well done good and faithful Servant ! The Persic version ( as it is render'd ) most significantly Paraphrases this Passage ; The owner of the Money received him pleasantly , and uttered words to him grateful to his Heart , saying , Well done , O thou good and faithful servant , &c. What can be more grateful and reviving to the heart of a good man , than that the glorious Lord of Heaven and Earth should say to him , Well done ? To have him say to us as to Moses , Thou hast found Grace in my sight , Exod. 33.12 . To have gained this Testimony , as Enoch did , Heb. 11.5 . That we have pleased God ; and that our Case might truely admit of such an Angelical Salutation , ( thô upon a less peculiar account ) Hail thou that art highly favoured ? how great a thing is it ! So great a thing in the Apostles account , that living or dying , being in the body or out of the body , seem'd little things to him in comparison of it : He was willing rather to be absent , but is more solicitous whether present or absent , that he might be accepted of him , 2 Cor. 5.8 , 9. Yea , and the more abject spirit of a very Cain , resents so deeply his not being accepted , tha● his troubled mind imprints Characters of Sorrow in his Face , shews it self in a fallen Countenance , and dejected looks . What ingenuous mind but knows how to value , even the ( unprofitable ) kindness of a mean Friend : Can the Love of a God seem little with us ? it addes greatly to the value of meer Kindness , abstracted from Beneficence , if it be born me by a judicious , wise person , such a one honours whom he loves ; we less esteem the love of a Fool ; there can be no greater contempt of God , than to make light of being accepted with him . But how transporting a thing should it be , besides the present sence of such acceptance , which ( with more or less expresness ) accompanies diligence and fidelity in his Service , to have it judicially declared with solemnity , and publickly said to us , before Angels and men , Well done good and faithful Servant ? when so great consequences depend and are to ensue upon it ; as that it should be further said , Come , be thou Ruler over many things , Inherit the Kingdom prepared for you ; Enter into the Joy of your Lord. Who would think meanly of being the accepted Servant of the most high God ? They that finally despise so Priviledg'd a State , will see it with their eyes , ( exemplifi'd in others ) but shall never tast the sweetness of it . 2. How easily accountable is it why our Lord lets his Servants suffer hard things in this World a while ? He may permit it to be so , who hath it in his Power to make their Sorrow be turn'd into Joy : It is not strange if Weeping endure with them for a night , unto whom such Joy is coming in the morning ; it is unworthy to repine in this Case . 'T is want of foresight that makes any wonder and censure . Consider well those weighty words , 1 Pet. 4.12 , 13. Beloved , think it not strange concerning the fiery trial , which is to try you , as thô some strange thing happened unto you ; But rejoyce , in as much as ye are partakers of Christs sufferings , that when his Glory shall be revealed , ye may be glad also with exceeding Joy. 3. How wicked and foolish a thing is it to refuse this Service ? 't is horridly unjust towards our most rightful Lord , and most imprudent for our selves : Do men know what they do in this ? whose right they invade and resist ? and what Cruelty they use towards their own Souls ? 4. How much to be lamented is the condition of the sinful World , who so generally decline this Service , and make themselves Slaves in the mean time to the worst of Masters ? how do men drudge to the Devil ? what Slaves are they to themselves and their own vile Lusts ? As indeed no man serves himself , but hath a Fool and a mad Tyrant ( as one well sayes ) for his Master . We do not enough live up to the Principles of our Religion , while we consider not with more compassion the condition of infatuated Mankind in this respect . 5. What may be expected by unfaithful negligent Servants that hide their Talent in a Napkin ? The others Joyes serve to measure their Sorrows ; what a killing word will it be , when instead of Well done good and faithful Servant , it shall be said , Thou wicked and slothful Servant ! and instead of Enter thou into the Joy of thy Lord , they must hear and feel , Cast ye the unprofitable Servant into outer darkness , there shall be weeping and gnashing of teeth , ( vers . 30. ) 6. See what estimate we are to make of the nature of God , especially of his large , munisicent goodness ( which is his nature , God is love : ) For consider the various emanations and discoveries of it , which may here be taken notice of . 1. That he should seek to have any for servants ( which the text supposeth that he doth ) in this world of ours : A world of Apostate , Degenerous , Impure , Impotent creatures , disaffected to him and his Government , hating him , and ( as in themselves they are ) hateful to him . He who hath so little need of servants for any real use ! who can do all things with a word ! And if he thought it fit to have them for state , and as a thing becoming his majesty and greatness , is attended , above , by so excellent God-like Creatures ! So suitable , and obsequious ! So powerful and agile ! Those ministers of his that do his pleasure , hearkening to the voice of his word . A World of ministring Spirits that might be used for purposes less kind to us than they are ! That he should seek Servants among us ! ( for his having them implies it , who ever serv'd him unsought unto ? ) invite men into his service with so importunate solicitation ! whom he might despise for their vileness , and destroy for their rebellion , which he can in a moment ! And that he should seek such to become his Servants , not with indifferency , but with so great earnestness ! and use afterwards so various endeavours to retain them in his service ! When they gradually decline , that he so graciously upholds them ; when ready to break faith with him , and quit his service , that by so apt methods he confirms them ; when they actually wander and turn Vagabonds , that he should be so intent to reduce them ! How admirable is all this ! View the whole case at once . They neglect his first Invitations , he repeats and inculcates them ; They faint , he encourages and supports them ; They revolt , he follows to bring them back : The cause of our admiration still rises higher and higher . How much is it , in this last instance above all humane measures ! Most men would disdain so to sue to Servants that forsake them , and are loath to confess their real need and want of them ( were it never so great : ) The Cynick scorn'd to look after his servant that left him , counting it a disgrace when Manes thought he could live without Diogenes , that Diogenes should not be able to live without Manes . The All-sufficient Deity stoops to that which indigency and wretchedness think even too mean for them ! 2. Consider the frankness of his acceptance , even of the best : for how many omissions , how much lazieness and sloth , how many incogitancies and mistakes , how much real disservice must he forgive when he accepts them , and says ( yet ) 'T is well done ? How little is it they do at the best ? and how unprofitable to him ? and yet that little also he forms and even creates them to , and continually succours , and assists them in it ; Works in them to will and to do . Otherwise nothing at all would be done , and yet how full , how complacential his acceptance is ! 3. Consider the largeness and bounty of his rewards , too large for our expression or conception . So that we even say most to it , when ( even lost in wonder ) we only admire and say nothing . 4. Consider the kind of the Service which he thus bespeaks , accepts , and rewards . The best and most acceptable service any are capable of doing him , is when they accept him , take and chuse him to be their portion , and blessedness . Trust , love and delight in him as such , live upon his fulness , and ( according to their several stations ) perswade as many as they can to do so too . They that in the most peculiar sence are his Ministers or Servants , as they are more earnestly intent upon this , and win more Souls , are the more amply and gloriously rewarded . They that turn many to righteousnes , shine as stars . And for all the rest of his Servants , wherein do they serve him most , but when by their converse and example , they induce others to entertain good thoughts of God , and Religion , and thereupon to make the same Choice which they have made , and become seriously Religious , which is most certainly connected with their being happy , and indeed in greatest part , their very Happiness it self . And when they relieve , support , encourage , and help on those that are in the way , or whom they are endeavouring to bring into the way to final blessedness ! We as much need our servants , as they can us ; they are our living , reasonable , but most necessary instruments . The whole universe of created beings subsists by mutual dependencies ; the uncreated being without any . Creatures are made to need one another . Infinite self-fulness , not capable of receiving additions , is most highly gratified by our chearful reception of its communications . Let us learn now to conceive of God answerably to all this : We do him not right , that we consider not his admirable goodness , in so plain instances of it , with more frequent seriousness and intention of mind and Spirit , and shew our selves stupid , unapprehensive Creatures ; have we a thinking faculty about us ? a power to use thoughts ? and can we use it upon any thing more evident , more considerable , or that more concerns us ? or do we never use it less pertinently ? 7. How unreasonable is it either to quit the Service of our blessed Lord , or to serve him dejectedly ? Quit it ! Who hath more right in us ? or where will we mend our selves ? O the treacherous folly of Apostacy ! and how severely is it wont to be animadverted on ! 2 Chron. 12.1 . 'T is said Rehoboam forsook the Law of the Lord , and all Israel with him : And what followed ? Shishak the King of Egypt comes against them with a great power , and God sends them this Message by Shemaiah the Prophet , that Because they had forsaken him , ( vers . 5. ) therefore he also had left them in the hands of Shishak : and afterwards that thô upon their humbling themselves , he would not quite destroy them , but grant them some deliverance ; yet he adds , nevertheless ye shall be his ( i. e. Shishak's ) Servants , that ye may know my Service , and the Service of the Kingdoms of the Countreys , vers . 8. Since they would abandon God and the true Religion , he would by a very sensible instruction , and costly experience teach them to distinguish , and understand the difference , and make them know when they have a good Master ; and if we serve him despondingly , and with dejected Spirits , how causeless a Reproach do we cast upon him and his Service ? 't is a greater iniquity than is commonly considered , implies dislike of his work , and the rules and orders of the Family , impatiency of the restraints of it , distrust of his Power to protect , or Bounty to reward us ; and we may expect it to be resented accordingly ; so we sometimes find it hath been , Deut. 28.47 , 48. Because thou servedst not the Lord thy God with joyfulness and with gladness of Heart , for the abundance of all things ; therefore shalt thou serve thine Enemies which the Lord shall send against thee , in hunger and in thirst , and in nakedness , and in want of all things , and he shall put a yoke of Iron upon thy neck , until he have destroyed thee . 8. How are we concern'd to follow the Example , and expect the acceptance and reward of any such faithful Servant of Christ. And that we may imitate such a good and faithful Servant , let me briefly set the example of such a one before you , in this excellent person lately taken from among us ; which were it possible to represent entirely , were one of the fairest Copies to write after , that this , or perhaps many former ages could afford us . That indeed , which it is fit should first , be noted of him , is least of all imitable . I mean his natural temper ( with its more immediate dependencies ) which no man can have the priviledge to choose . His indeed was one of the happiest that I ever knew : And did so set off all that was superadded and inserted into it , by humane culture or divine Grace as an advantageous setting doth the lustre of a Diamond . He had all the advantages of Education from his Childhood , which the pious care of an affectionate , prudent , learned Father could give him , that were proper , and preparatory to the Function he was intended for : viz. that of the sacred Ministry . An Office whereof his excellent Father ( the eminent , holy , heavenly , reverend , ancient Mr. Fairclough of Suffolk , whose Name in that Countrey hath still a grateful savour with all good men of whatsoever perswasion , ) shewed his high esteem and love , not only by the most diligent discharge of it himself , but by dedicating all his Sons ( which were four in number ) to it , and giving his two Daughters in Marriage to such also . So that he was the Father of a Sacred Tribe , an Off-spring and Race of Ministers , or that ( even naturally ) united with such . This was the eldest of his Children , and of whose Education the first care was to be taken . Scarce any Mind could be more receptive of the proper impressions from an ingenuous Institution . About twelve Years he continu'd a Student ( whereof divers , a Fellow ) and great Ornament of Emanuel Colledge in Cambridge , as he was also much adorned by it . He went from it furnished with such a stock of rational , substantial , as well as polite Literature , that shew'd him to have been no Loiterer there . He was a man of a clear , distinct understanding , of a very quick , discerning and penetrating Judgment , that would , on a sudden ( as I have sometimes observed in discourse with him ) strike through knotty difficulties into the inward Center of Truth , with such a felicity that things seem'd to offer themselves to him , which are wont to cost others a troublesome search . Nor were his Notions meerly Book-learnt , borrowed from Systems , and taken on trust , but formed by a due ( but more speedy ) comparing of things , as if Truth were more a-kin , and connatural to him than to most others , sooner digested , made his own , and inwrought into the temper and habit of his Mind , which afterwards ▪ he liked not to muddy and discompose by busie agitations with others about that Truth which he found himself in a pleasant secure possession of , nor to contend concerning that which he had not found it necessary to contend for ; he declined Controversie , not from inability but dislike ; for as he less needed it for a further good end , so he was most remote from loving it for it self ; he was satisfy'd to have attained his end , and was better pleased to know , than to seem to others that he knew ; he was of a curious sublime Fancy , and a lofty Style both in speaking and writing , even in his most familiar Letters , thô he industriously deprest it in his popular Sermons , and other Negotiations with those of meaner cap●city . But his Moral , and holy Excellencies were his chief Lustre , being in themselves of a more excellent kind , and shining in him in a very eminent degree . The bent of his Soul was towards God ; I never knew any man under the more constant governing power of Religion , which made it be his business both to exercise and diffuse it to his uttermost ; he was a mighty Lover of God and Men ; and being of a lively active Spirit , that Love was his facile , potent mover to the doing even of all the good that could be thought ( in an ordinary way ) possible to him , and more than was possible to most other men : To give a true succinct account of the complexion of his Soul , he was even made up of Life and Love. Such was the clearness and sincerity of his Spirit , his constant Uprightness and Integrity , so little darkned by an evil Conscience , ( and indeed , little ever clouded with melancholy Fumes ) that he seemed to live in the constant sence of Gods favour and acceptance , and had nothing to do but to serve him with his might ; whence his Spirit was formed to an habitual Chearfulness , and seem'd to feel within it self a continual Calm . So undisturb'd a Serenity hath to my observation rarely been discernable in any man ; nor was his a dull , sluggish Peace , but vital , and joyous ; seldom hath that been more exemplify'd in any man , Rom. 8.6 . To be Spiritually minded is Life and Peace : Seldom have any liv'd more under the Government of that Kingdom which stands in Righteousness , Peace , and Joy in the Holy Ghost , Rom. 14.17 . His Reverence of the Divine Majesty was most profound , his thoughts of God high and great , that seem'd totally to have compos'd him to Adoration , and even made him live a worshipping life ; he was not wont to speak to God or of him at a vulgar rate ; he was most absolutely resigned and given up to him ; Devotedness to his Interest , Acquiescence in his Wisdom and Will , were not meer Precepts with him but Habits . No man could be more deeply concern'd about the affairs of Religion , and Gods Interest in the World , yet his solicitude was temper'd with that stedfast trust , that it might be seen the acknowledg'd Verities of Gods governing the World , superintending and ordering all humane affairs by wise and steady Counsel , and almighty Power , which in most others are but faint Notions , were with him turn'd into living sence and vital Principles which govern'd his Soul : whereupon his great Reverence of the Majesty of God falling into a conjunction with an assured trust , and sence of his Love and Goodness , made that rare and happy Temperament with him , which I cannot better express than by a pleasant seriousness : What friend of his did ever at the first congress , see his face but with a grave Smile ? when unexpectedly and by surprize he came in among his familiar Friends , it seem'd as if he had blest the room , as if a new Soul , or some good Genius were come among them . I need not tell them that survive who were nearest to him , how pleasant a Relative he was . Nor doth any man need to tell me how pleasant a Friend ! No man ever more understood than he the ingenuities and delights of Friendship , especially the high pleasure of gratifying and obliging another . The relishes whereof were so delicious to him , that no Festival could be so grateful to any man as the opportunity was to him of making another tast , and feel his Kindness . Nor did I ever observe any thing so like a frequent fault in him , as an aptnes to overvalue his Friend . He was a man of most punctual , scrupulous fidelity . His word was ever with him so strictly Sacred , that in the smallest matters his appointments , thô numerous , were , through his great prudence , so sure that one might , without the intervenience of extraordinary Providence , as certainly expect them , as the returns of Day and Night . So that they that knew him , thô most delighted with his Society , were never wont to urge for his stay with them beyond his prefixed time ( which he commonly mentioned at his first entrance ) knowing it would be in vain . He was of a large and great Soul , Comprehensive of the Interests of God , the World , the Church , his Countrey , his Friends , and ( with a peculiar concernednes ) of the Souls of men . Ready , to his uttermost , to serve them all . Made up of compassion towards the distressed . Of delight in the good , and of general benignity towards all men . He had a Soul , a Life , a Name darkned with no cloud but that of his own great humility , which clouded him only to himself , but beautifi'd and brightned him in the eyes of all others . An humility that allowed no place with him to any aspiring design , or high thought , that could ever be perceived by word , look or gesture . Except the high thoughts and designs which neither ought to be excluded nor represt . His greatest ambition was to do good , and partake it in the highest and best kind of it . To make the nearest approaches he could to the pattern and fountain of all goodnes . And now looking upon so qualify'd a person , as engaged by Office in a peculiar sort of service to Christ , to gather and draw in Souls to him , and prepare them for a blessed Eternity : How great things may we expect ? What do we not find ? Mells in Sommersetshire was his first , and only ( publick ) Station . Thither he was brought by so peculiar a conduct and direction of Providence , as seem'd to carry with it some signification what great use he was afterwards to be of in that place . The very reverend Dr. Whitchcot , being , also , at that time Fellow of the same Colledge in Cambridge , and presented to a Living in that Countrey , that was in the disposition of that Colledge , obtained of him to accompany him in a Journey to visit , and make some trial of the People he had been design'd to take the Charge of . Where that so accomplisht Person exprest a Resolution fit to be exemplary to others of profoundest Learning ( and which was strictly afterwards followed by this his chosen Companion ) Preaching his first Sermon ( as himself was pleas'd to tell me ) upon those words , I determined to know nothing among you , but Jesus Christ and him crucify'd . After some time spent together here , the Doctors affairs recalling him , for the present , to Cambridge , he prevailed with our worthy Friend to stay behind , and supply his absence among that People . What followes I was inform'd of by another hand , but one so nearly related to this our deceased Friend , and so well acquainted with the more considerable occurrences of his Life , as not to leave me in doubt concerning so momentous a thing , as how he came to be settled in a Countrey so remote from his own , and where he was so meer a Stranger . And it fell out thus . During his abode upon this occasion in those parts , a noted Gentleman , the Patron of the Rectory of Mells , being at that time High Sheriff of the County , sent to Mr. Fairclough ( of whose worth , Fame had not let him long be ignorant ) desiring him to Preach the Assize-Sermon . Some circumstances having also brought the matter within so narrow a compas , that the straits of time made it necessary to press the request with more importunity than could admit of a denial . That Performance was so highly acceptable , and so newly over when the Patron was surprized with the tidings of the former Rector of Mells his Death , that he immediately told our worthy Friend , he could not otherwise so fitly gratifie him for his Sermon , as by conferring upon him such a Living , which , if he pleased to accept it , was his . The Opportunity of stated Service , in a Calling to which he had most seriously devoted himself , more than the emolument ( as did afterwards sufficiently appear ) soon determin'd his thoughts , and fix't him in this Station : There he shone many years a bright and a lively Light , a Burning as well as a Shining one ; it was soon observ'd what a Star was risen in that Horizon , and a confluence was quickly gathered , of such as rejoyced in the light of it , which made an obscure Countrey Village , soon become a most noted place ; from sundry Miles about , thither was the great resort , so that I have wondered to see so throng an Auditory as I have sometimes had the opportunity to observe in such a place , that did usually attend his most fruitful Ministry . And O how hath that Congregation been wont to melt under his holy Fervours ! His Prayers , Sermons , and other Ministerial Performances had that strange pungency , quickness , and authority with them , at some times ; that softness , gentleness , sweetness , alluringness at others , that one would think it scarce possible to resist the Spirit and Power wherewith he spake . And the effect did in a blessed measure correspond ; they became a much enlightned , knowing , judicious , convinced , reformed , even somewhat generally , and in good part , a seriously Religious People ; his Labours here were almost incredible ; besides his usual exercises on the Lords-day , of Praying , Reading the Scriptures , Preaching , Catechising , Administring the Sacraments ; ( as the occasions or stated seasons occurr'd ) he usually five dayes in the week , betimes in the morning , appeared in publick , Pray'd , and Preach't an expository Lecture upon some portion of the Holy Scriptures , in course to such as could then Assemble , which so many did , that he alwayes had a considerable Congregation ; nor did he ever produce in publick any thing which did not smell of the Lamp. And I know that the most eminent for quality and judgment among his Hearers , valued those his Morning-Exercises for elaborateness , accuracy , instructiveness , equally with his Lords-dayes Sermons . Yet also he found time not only to visit the sick , ( which opportunities he caught at with great eagerness ) but also in a continual course , all the Families within his charge ; and personally , and severally to converse with every one that was capable , labouring to understand the present state of their Souls , and applying himself to them in Instructions , Reproofs , Admonitions , Exhortations and Encouragements suitably thereto ; and he went through all with the greatest facility and Pleasure imaginable ; his whole Heart was in his work . Every day for many years together he used to be up by Three in the Morning or sooner , and to be with God ( which was his dear delight ) when others Slept . Few men had ever less hindrance from the Body , or more dominion over it , a better habited Mind and Body have rarely dwelt together . No controversies arose among his Neighbours , within his notice , which he made it not his business to get presently compos'd , and his help and advice was wont to be sought by Persons of eminent rank , and in matters of very great difficulty and importance for that purpose ; his own Love of Peace always inclining him , and his great Prudence well enabling him to be exceeding useful in any such Case . Nor were his Labours confined within that narrower verge ; his Name and worth were too well known abroad to let him be engross'd by one single Parish : in how many places did he scatter Light , and diffuse the Knowledge of God , wheresoever , within his reach , the opportunity of a Lecture , occasional or fixt did invite ! The state of things in those dayes making it necessary ( and not hindering ) that what was to be done for the preservation of Common Order , must be by the spontaneous Associating of the Pastors of many Congregations ; how did he inspirit those Assemblies ! The deference that was given to him even by very reverend Persons of great value , and much exceeding him in years , with the effectual influence he had upon all their affairs ( manifestly aiming at nothing but the promoting of Religion , and the common good ) were only arguments of the commanding Power of true worth : And the good effects upon the People shew'd , how much could be done by a naked , undisguised recommendation of ones self to mens Consciences in the sight of God : Nor would his Brethren of greatest value ( and divers there were in those parts of very great ) think it any detraction from themselves to acknowledge much more to the wise , modest , humble activity of his Spirit in their common concernments , than I shall be willing to arrogate to him . He was , upon the whole , a very publick Blessing in that Countrey while he kept his publick Station in it : And when the time approached of his quitting it , he eminently shew'd his constant , great Moderation in reference to the controverted things that occasioned his doing so in all his reasonings with his Brethren about them . And it further appeared in the earnest bent of his endeavours to form the minds of his People , as much as was possible , unto future Vnion under the conduct of whoso should succeed him in the serious care of their Souls ; and to a meek , unrepining Submission to that present Separation which was , now , to be made between him and them ; whereof the extant abridgment of sundry his later Sermons to them , are an abundant Testimony ; ( thô such a repression of their Sorrows , it was not possible to them to receive othewise , than as dutiful Children are wont to do , the Exhortations of an affectionate dying Father , not to mourn for his Death : ) In the Substantial things of Religion no man was more fervently zealous , about the Circumstantials none more cool and temperate . But he could in nothing prevaricate with his ( once settled ) Judgment , or depart in his Practice one Ace from it ; yet such was the candor and softness of his Spirit , that nothing could be more remote from him , than to pass any harsh Censures upon those that received that satisfaction in the scrupled points , which he could not : But he continued a most entire undiminisht Friendship with many of them ( and several of eminent note , by whom also it was equally cherisht on their parts ) even to the last . His great contempt of the world , and remoteness from making the sacred Office subservient to secular Interest , a design of enriching himself by it , or more than to subsist , too soon appeared in the mean condition , to which he was brought by that deprivation . For thô the Annual profits of his Living were very considerable , yet his free ( but well regulated ) hospitality , and large , diffusive Charity ( wherein his excellent Consort , one of the most pious , prudent , well accomplisht Matrons I ever knew , most readily concurr'd with him ) kept them from being superfluous , or flowing into Coffers . He had laid up no Treasure but in Heaven . And was the Son of a no way unlike Father , from whom the expectancy of a patrimonial Estate could not be great ; and whom ( to his no small Joy while he continued ) he survived but a little . So that for some Years ( as I have heard him say ) he did owe much of his Subsistence to the Bounty of some worthy Citizens of London , whose temper it is , to take more pleasure in doing such good , than in having it told the World who they were . His Usefulness was such since his deprivation , ( not in serving a Party , a thing too mean , and little to be ever thought of by him without disdain ; but ) in pressing the great , and agreed things that belong to serious , living Religion , that it even melts my Soul to think of the overwhelming Sorrows wherewith the tydings of his Death must have been received , by Multitudes in the West , that were often wont with greatest delight and Fruit to enjoy his most lively , edifying Labours . His Decease confirms it to us , once more , that nothing belonging to this World of ours is too good to die . But it is a great Argument of Gods kind propensions towards it , and speaks much of his good will to men , that now and then such heavenly Creatures are permitted to inhabit it , and such Specimina and Efforts of the divine Life , to appear and be put forth in it . It shews God hath not forsaken the Earth , and that his Tabernacle is with men , when any such are to be found here . It ought to be reckon'd very Monitory , and a great Rebuke , when such are ( earlier than according to natural course ) taken away . It should make us love Heaven so much the better , that such as he are gathered thither ; not that it needs any thing to better it in it self , but that we can now , better relish the thoughts that arise out of our own present knowledge ; and having seen true goodness exemplify'd , may thence , more easily , take our advantage to apprehend what that State is , wherein there will be so vast a collection of excellent Creatures , so perfectly good , by most liberal eternal participations from the first and uncreated good . How taking is this notion of Heaven ! I especially pronounce this holy man blessed ( saith a great man in the * ancient Church , speaking of an excellent person Deceased † ) for that he hath passed from one order to another ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and leaving our City , hath ascended to another City , even that of God himself , and leaving this Church of ours , is gone into the Church of the First-born who are written in Heaven , and hath left our solemn Conventions for that of Myriads of Angels : Referring to that of the Apostle , Heb. 12. and magnifying ( that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that glorious convention not for the multitude of the powers above only , but for the Confluence of the good , with a perfect vacancy of envy , and an abounding perpetual Joy and satisfaction of Mind — Love , Peace , Goodness , &c. and every fruit of the Spirit in most plenteous fulness . ( To this purpose he speaks ; ) And what an amiable Heaven is this ! Yea , and it may encline us to have somewhat the Kinder Thoughts of this our meaner native Element , and less to regret that our earthly part should dissolve and incorporate with it ; to think what rich Treasure , what Shrines of a lately inhabiting Deity ( now become Sacred Dust ) it hath from time to time received and transmuted into it self . How voluminously have some written of Roma Subterranea * ! of the Tombs of Martyrs , and other excellent persons ( as many of them were ) collected in one little spot of this Earth ? And if there were as particular an account of the more refined part of Subterraneous London , much more of all places , where just and holy men have dropt , and depos'd their earthly Tabernacles , how would our Earth appear ennobled ( and even hallowed ) by such continual accessions to it , in all times and Ages ? What a glorious Hoast will arise and spring up even out of one London ? Is not the Grave now a less gloomy thing ? who would grudge to lye obscurely a while , among them with whom we expect to rise and ascend so gloriously ? It should make us diligent in the remaining time of our abode here : what should not the expectation of such a Welcome carry us through ? Well done good and faithful Servant , &c. How studious should we be so to acquit our selves as he hath done ? Blessed is that Servant whom the Lord when he comes shall find so doing : Let us then be stedfast , unmoveable , alwayes abounding in the work of the Lord , as knowing our labour shall not be in vain in the Lord. THE END . ERRATA . PAge 5. line 16. insert , , before and after there : p. 18. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 22. l. 13. for doubled , r. doubted : p. 23. l. 14. comma , after that : p. 25. marg . r. Luc. Brugensis : p. 38. l. 9. for have r. had . Sence , to be every where read , sense . Notes, typically marginal, from the original text Notes for div A44679-e100 † August . de cur . pr● mort . gerend . Notes for div A44679-e1030 Phil. 1.15 , 16 , 17 , 18. † As Holy Mr. Herbert . — Well , I will change the Service , and go seek Some other Master out . Ah my dear God! tho' I be clean forgot , Let me not love thee , if I love thee not . * Cyrus . Xen. de Ped. Cyr. † Artabazus who had a golden Cup given him at the same time . Chrysost. in lo● . 〈◊〉 Psal. 16. Psal. 4. Esto particeps , &c. L●● . Bragens● in 〈◊〉 USE . Dominus pecuniae illum blandè excepit , & cordi verba grata dedit ; Eug● , inquit , O bone & 〈◊〉 &c. Sen. * Chrysost. Panegyr . † Philogonius . * Jo. Severanus , P. Aringhus , &c. 
A44680	----	A funeral sermon on the death of that pious gentlewoman Mrs. Judith Hamond Late wife of the Reverend Mr. George Hamond, minister of the Gospel in London. By John Howe, minister of the same Gospel. Howe, John, 1630-1705. 1696 Approx. 58 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44680 Wing H3029 ESTC R215976 99827732 99827732 32155 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44680) Transcribed from: (Early English Books Online ; image set 32155) Images scanned from microfilm: (Early English books, 1641-1700 ; 1851:5) A funeral sermon on the death of that pious gentlewoman Mrs. Judith Hamond Late wife of the Reverend Mr. George Hamond, minister of the Gospel in London. By John Howe, minister of the same Gospel. Howe, John, 1630-1705. [2], 31, [1] p. printed for Tho. Parkhurst, at the Bible and Three Crowns at the lower end of Cheapside, near Mercers Chappel, London : MDCXCVI. [1696] Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hamond, Judith -- Early works to 1800. Funeral sermons -- 17th century. 2004-10 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A Funeral Sermon ON THE DEATH Of that Pious Gentlewoman Mrs. JUDITH HAMOND . Late WIFE of the Reverend Mr. George Hamond , Minister of the Gospel in LONDON . By JOHN HOWE , Minister of the same Gospel . LONDON , Printed for Tho. Parkhurst , at the Bible and Three Crowns at the Lower End of Cheapside , near Mercers Chappel , MDCXCVI . To the Reverend Mr. Hammond . MY offering this Discourse to the Eye of the World together with your own , shews how great Power our Ancient Friendship hath given you , over me ; whereof I have the less unpleasant Sense , believing you will understand it so ; who , in great part , know how difficult , my circumstances made it , to me , to comply with your desire herein . Your Opinion of the fitness of publishing so uncompos'd a thing , discovers how far you were subject also to the same Power ; whose Judgement I am little apt to distrust , where it meets not with this byas . It will be a joy to me , if it help to mitigate your Sorrow which is , in great part , justify'd , by the greatness of your Loss , in being separated , after so long Conversation , from so Excellent a Consort , that lived in this World , so much above it . I reckon it an evidence of the real greatness of her Spirit that She thought that , so little a thing , wherein others place Greatness . And that in almost Forty Years Acquaintance with you both , I should never hear of her nearness to a Noble Family , till , occasionally , since her Death . It seems the Blood that fill'd her Veins , did not swell her Mind . And her Heavenly Birth and Relation to the House and Family of God , made her forget her Earthly Kindred , and Parents House . SIR , Though , whom God hath joyn'd together , no man might put asunder ; yet when he that made the Union , makes the Separation , there 's no saying to him , What dost thou ? We must a while , tug with the difficulties of our State and Work. Wherein the hope of helping Some ( as God shall graciously help us ) to gain this Victory over Death ; and of being , at length , through his Grace , Victors our selves , will be a constant Releif and Support to you , and Your very respectful Brother and Fellow-Servant in the Labours of the Gospel . John Howe . 1 COR. 15. 54. the latter part . — Death is swallowed up in Victory . THE foregoing words signify this saying to have been , before , written elsewhere . So when this corruptible shall have put on incorruption , and this mortal shall have put on immortality , then shall be brought to pass the saying that is written , Death is swallowed up , &c. And we find it before-written , Isa. 25. 8. in express words ; and Hos. 13. 14. in such as are equivalent . What their dependance or meaning is , in either of those places , cannot be discuss't , within our present , narrow , limits . Only it is sufficiently manifest that sundry passages in the Holy Scripture are said to be brought to pass , over , and over ; once and again ; as that of Rachels weeping for her Children : and of Gods bringing his Son out of Egypt : with divers others . This great saying may have had some partial and gradual accomplishment , within the current of time , when in reference to a People more specially related to God , and in some more notable delinquency , and defection from him , he may have given a just , but limited , Commission to Death , to make great ravage and destructions among them , so that it hath even rode in Triumph , made an huge Carnage , strow'd their Countrey with Carkasses , turn'd their rich Land , more enrich't with humane bloud , into an Akeldama ; and thereupon , but into a place of Sepulture , and of Graves ; And yet , when it hath gone as far as his designed limits , and executed all his pleasure , he may have stopt it in its Career , and said , hither thou shalt come and no further : Now , cease , and give over : ( as Hos. 13. 14. ) and so may have ransom'd the residue from the Power of the Grave , and been the destruction of their Destroyers , Plaguing them who were their plagues . This in the next intention hereof may respect the People of the Jews , who being returned from their ( now foreseen ) Captivity , might in the Prophetique style , be spoken of as a People risen from the Dead , and newly sprung up out of the Grave ; but might have a further reference to the yet-future state of the Christian Church , as Isa 25. 6 , 7 , 8. seems to carry it ; when so great a Death as hath long been upon it , as well as the rest of the World , it may be hoped shall be swallow'd up in a very glorious victory ! But this saying is introduced here , as having its final and ultimate Completion , in conjunction with what is mention'd besides , in this context , viz. when in the close and shutting up of time , the Trumpet shall sound , as we are told elsewhere it shall at the Coming of our Lord , and the dead ( those that dy'd in him , first ) be raised , the living changed , so as to bear his ( the heavenly Adam's ) image . When this corruptible shall have put on incorruption , and this mortal , immortality , then shall be brought to pass this saying ( whatever preludes thereto , as was written , there may have been before ) Death is swallowed up in victory . And according to this its fullest sense , is this saying to be the subject of our present Consideration . The Expression is highly Rhetorical , but there is a most rational solid sense intended under it , for which no words can be too big , or of too great a sound . Our business must be to Explain , & Apply this saying . And , I. For Explication of its rational Import , we shall shew , 1. The Import . 2. The Reasonableness of it . 1. It imports , in general , Gods determination to put a perpetual end to death , to make it cease in perpetuum , as a noted Expositor expresses it , shewing , that the Parallel Hebrew Phrase is usually rendered for ever , 2 Sam. 2. 26. Jer. 3. 5. and in divers other places . But that we may give a more distinct account of its meaning , several things are to be noted ; 1. That Death , as it is here spoken of , supposes a certain , limited Subject . It s being mention'd in this Chapter , and elsewhere , as if it were , itself , a suppositum , and an intelligent , designing One , is an elegant and an usual Figure . The Holy Scriptures , and Common Speech , abound with this sort of Prosopopoeia , And it hath its special usefulness , when ( as in the present Case ) what we are more to remark , and consider with greater intention of Mind , is so represented , i. e. when to things of minute , or of no entity , but of great concernment , ( such meer privations as Death or Sin ) a sort of Personality is ascribed , attended with terrible aspects and appearances , it tends more effectually to rouze our minds , and engage our attention , whether we are to consider , and magnify our danger by them , or our deliverance , and to behold them as attempting upon us , or as overcome . But speaking strictly , we must take things as in themselves they are . Death therefore must be considered , in reference to some subject or other . Abstractly considered , 't is but a notion . As it actually hath taken place , it must be the death of this or that Person . And as it is finally to be overcome , and have an end , it must have a limited subject , and not be understood of all , absolutely and universally ; for then there would be no such thing as Eternal Death , which hath no end . And how the subject here supposed , is to be limited ; the series of discourse thorough the Chapter shews , they are such as are Christs , ver . 23. and to whom he is peculiarly the first fruits , ibid. Such as shall bear his heavenly Image , ver . 49. and , as elsewhere , whose vile bodies shall be made like his glorious One , Phil. 3. 21. Such as shall have spiritual , incorruptible , immortal bodies like his , and with him inherit the Kingdom of God , and through him obtain this victory , ver . 50 — 57. 2. This limitation of death to be overcome , to such a subject only , connotes the extent of it to the whole of that subject , as that is compos'd of an inner and an Outer man , 2 Cor. 4. 16. It were frigid , and comfortless to suppose , if it were supposeable , that this glorious Conquest of death should extend no further than the giving us a fair specious outside ; and that our Mind and Spirit should not partake , or be nothing the better for it . 'T is plain the Apostles scope thro' this Chapter is more to assert the future subsistence of the Soul , than the recomposure of the Body , as his Arguments shew ; though what was necessary to be said concerning the future state of that also , is not neglected . But what he is now saying in this part of the Chapter concerns not what is common to men , but what is peculiar to Good and Holy Men. And therefore , as it respects their nobler part , must intend More than its meer subsistence in another state , which is common to good and bad , and signify the perfection of the Holy Divine life , which shall be at last entirely victorious , and Swallow up Death , in its utmost extent , and specially as it was opposite to that life . Death I mean , as it was so heavily incumbent upon the Minds and Spirits of Good Men themselves , and was their most intolerable burden ; extorting from them such groans as that Rom. 7. 24. O wretched man that I am who shall deliver me from this body of death . Nor indeed is this death sensible or grievous , or ever felt , but where the opposite life hath some place . Total death knows no grievances , makes no complaints . They that lye buried in the Earth , are in their own Element , where no such thing weighs upon them ; a terrene , carnal Mind is no burthen to such Souls , as are quite dead in Trespasses and Sins . I hope I need not tell you that tho' the Souls of men are Universally immortal in the natural sense , they are not so in the moral . Morality comprehends the means and end , Vertue and Felicity ; or in terms more agreeable to our Christian Ethicks , or that are oftener heard by them that live under the Gospel , Holiness , and Blessedness . These are signify'd by Spiritual Life , or life in the spiritually-moral sense . And so are Sin , and Misery , by the opposite death . And no man hath reason to think it strange that Life and Death , are estimated by such measures ; or that a temper of Spirit habitually and fixedly good or evil , should be signify'd by being alive , or dead , if we consider how perfect an equivalency there is between them in the moral sense , and being naturally alive or dead . For wherein do we usually state the notion of Natural Life , but in a self-moving power ? Now let any ordinary Understanding be appeal'd to in the Case , and who would not say it were as good , not to be able to move at all , as to move in so perpetual disorder , as never to attain any end , such motion should serve for . The Ends of a reasonable Creatures motions , must be duty to its Maker , and felicity to it self . If all its motions be such as import constant hostility towards God , infelicity and torment to it self ; this is to be dead not simply and naturally , 't is true , but respectively , and not in some by - , and lessconsiderable respect , but in respect of the principal and most important purposes of Life . So that , in full equivalency , such a one is , as dead , to all valuable intents and purposes whatsoever . Therefore such are only said to be alive in a true , and the most proper sense , that are alive [ to God ] through Jesus Christ , Rom. 6. 11. Or that do yeild themselves [ to God ] as those that are alive from the dead , ver . 13. it being the proper business of their life to serve God , and enjoy him . Others that only live in sinful pleasure , are dead while they live , 1 Tim. 5. 6. Nor hath such a Notion of life and death been altogether strange even among Heathens , when we find it said by One of no mean note , That a wicked man is dead , as a soul may be said to die * ; and to it 't is a death , when 't is ( too deeply ) * plung'd , immerst into the body so as to be sunk down into matter , and replete with it . ( Besides much more that might be produc't from others of like import ) and how agreeable is this passage to that Rom. 8. 6 To be carnally minded is death . Upon the whole , I cannot , indeed , conceive , that since Death is often taken , and that most reasonably , in so great a latitude , as to admit of comprehending this sense ; and since , in these latter verses , the Apostle is speaking of a final deliverance from it , as the special priviledge of such as are in union with Christ , not of what is common to all men , but that victory over death in this respect , as it imports aversion from God , or indisposition towards him , must be within his meaning , and that he was far from confining it to bodily death only , or from intending , in reference to the Soul , the meer natural immortality of that alone . But that Death in its utmost latitude was , now , in reference to this sort of men , whom his present discourse intends , to be entirely swallow'd up in victory . Or in a perfect plenitude of victorious life , as 2 Cor. 5. 4. So much , which was more requisite to be insisted on , being clear , we shall less need to inlarge upon what follows . As , that , 3. This Victory supposes a War. Or , That Life and Death were before in a continual struggle . So we find the Case is . Even this Lower World is full of vitality . Yet Death hath spread it self thorough it and cast over it a dark and dismal shadow every where , according as Sin , which introduc'd it , is diffus'd and spread . Death is therefore mention'd as an Enemy , ver . 26. And so we understand it , Natural Death , as an Enemy to Nature ; Spiritual , to Grace . In the Body numerous maladies , and round about it , multitudes of adverse rancounters , are striving to infer Death ; In , and about the Mind and Spirit , worse diseases , and Temptations have the like tendency . Temptations I say , the mention whereof was not to be omitted , as pointing at , the Tempter , the wicked one , who first brought Sin and Death into this World of ours . And who is ( though the conceal'd ) the first and most proper seat of the Enmity which gives Death the Denomination of an Enemy ; which is so called indefinitely , The last Enemy ; that we might not understand it to be our Enemy only , but more an Enemy against God than us , from whom the spiteful Apostate aim'd and glory'd to pluck away , and bury in Death and Ruin , the whole Race of humane Creatures . In the mean time Nature in all , and Grace in the Regenerate are Counter-striving . In the former the self-preserving Principle is more sensibly vigorous , but less successful ; but they who are born of God , are better assisted by their Divine-keeper , in sub-ordination to whom , they are enabled effectually to keep themselves , that the wicked one ( mortally ) touches them not , 1 Joh. 5. 18. but , as must be supposed , not without continual watching and striving , as in War is usual . 4. Where such a War and striving ends not in victory , on the one side , they end in victory on the other . This is consequent upon what hath been said of the limited Subject here spoken of . Death is not universally overcome ; with some it is left to be conceived , therefore , as a Conquerour . We see how it is with the two Hemispheres of our Globe . When in the One , the Light is chasing the Darkness of the foregoing Night , and we behold the morning gradually spreading it self upon the mountains , and it shines brighter , and brighter unto perfect day : So in the other a feebler light doth more and more retire and yeild , till at length it be quite swallow'd up in the victorious darkness of a black and horrid midnight . 'T is much after the same rate here , with this difference : that vicissitudes , and alternations cease , and whether darkness and the shadow of death , or the light of life , be finally Victorious , they are so ( as hath been said ) for ever . With the One sort , i. e. with the righteous , a vital light arises in the midst of darkness . A Type of their Spiritual , and a Prelude to their Eternal State. They have a quickening light within , under all Clouds of present ignominy , and trouble , and an Eternal day awaits them . Now Death worketh in them , and surrounds them on every side , for a while , and gains a temporary victory , over their bodily Life ; which while it is doing , and their outward man is perishing , their inward man is renewed day by day . But at length even that vanquished life revives ; and that more noble life which is hid with Christ in God , Col. 3. 3. and of which he says , that whosoever lives and believes in him shall never die , Joh. 11. 26. becomes perfect , for it is pure Life ; as that is said to be pure , which is plenum sui , & minimum habet alieni ; full of it self , without mixture of any thing alien from it ; having quite swallow'd up whatsoever was opposite or disagreeable . So doth Life in the several kinds and degrees of it flourish with them , in a permanent , perpetual , and most consistent State. And , as Regal Power is often founded in just Conquest , they do even reign in life , by Jesus Christ , Rom. 5. 17 — 21. But for the other sort , that sorry , pitiful , dying life they have , wherein they are even dead while they live , will be swallow'd up in a victorious , eternal , Death ; in which there remaines to them a perpetual Night , and the blackness of darkness for ever . We are next to consider . 2. The Reasonableness of the Divine Determination , which this saying imports . And that is to be collected , by reminding who it is that hath so determined . He that can effect all his determinations , and do all his pleasure . The reason of his intendments , and performances , must be fetch 't from himself , and the perfection of his own Nature , unto which nothing can be more agreeable . When Death , let in by Sin , hath been reigning , doing the part of a King , as Rom. 5. 17. over so great a part of Gods Creation , it can be little sutable to him , who doth all things after the Counsel of his will , Eph. 1. 11. to let it reign for ever . Sometime it must be swallow'd up in victory . Otherwise , 1. His own Glory would suffer a perpetual Eclipse . 2. The Felicity of his Redeemed should never be compleat . Neither of which , as we are taught to apprehend the state of things , can consist with the absolute perfection of his Being . 1. Can we think it agreeable to him , to suffer such a perpetual soloecisme or incongruity within his Dominion , that when Death , by means of a most Criminal Apostasie , had made so great an inrode into the Nobler part of his Creation , i. e. had broken in amongst Creatures capable of Immortality ( who indeed otherwise had not been capable of Sin ) and thereby darkened the Glory which shone more brightly in such an Order of Creatures , it should be so alwayes ! i. e. that such a sort of Creatures should be perpetually continued , to be born , and sin , and die . Sometime , we must think , this course of things should have an end , and not by yielding an everlasting conquest to an Enemy . We can well conceive it most worthy of God , when he had made such Creatures , unto whom liberty was as agreeable , as holiness and felicity to leave them to themselves a-while , as Probationers and Candidates for that state of immortal Life , whereof they were not incapable . It well became a self-sufficient Being , and an absolute Sovereign , to let them understand dependance , and subjection ; and that their state was precarious , not his . To let them feel the cost of ungovernableness , and self-will , and the disagreeableness thereof to their condition who were not self-subsistent , and had not their good in their own hands . If , being put upon this trial , they would transgress , and open a way for Death to come in upon them , the real loss could only be their own , and none of his . He had no reason therefore to prevent it , by so unseasonable an interposition , as should prevent the orderly connection between duty , and felicity ; i. e. the precedency of the former to the other . All this was a most unexceptionable procedure . But then , when being left to themselves , they as Men , or as Adam , had transgrest , Hos. 6. 7. and done like themselves , i. e. like frail mutable Creatures , in their lapse into Sin and Death , How opportune was it for him , now , to do more illustriously like himself , i. e. by so surprizing , unthought of , methods as the Gospel reveal , to recover to himself this Glory out of the Cloud , and make it shine more brightly than ever , in this final Victory over Death , and him that had the Power of it ! So that it shall at last retain no Dominion over any but such as by their own choice , during a new state of trial , remain'd in an inviolable union with that Prince of Darkness and Death . How glorious will the Triumphs of this Victory be over the Grand Apostate . And how unsupposeable is it , that he should have occasion left him to glory in an Eternal Conquest ! And 2. It is not a light thing to him whose nature is Love , That without this final victory the felicity of the Redeemed should never be fully accomplisht . Ante-cedently to the Gospel-Revelation , it would seem more agreeable to the Nature of God that some should be rescu'd from the Power of Death , than , that all should lye under it for ever . But we to whom that Revelation is vouchsaf't , cannot now but think it the most unlikely thing in the World that the design of Almighty Love should finally be defeated , and that such as are in Vital Union with the Redeemer , should either be overcome at last by Death , or remain in an eternal struggle with it . Whence nothing can be conceived in this case , but that as to them , death must be swallowed up in this glorious Everlasting Victory . Whereupon how admirable a display will there herein be of sundry the most known Attributes and Excellencies of the Divine Nature , as his Wisdom , Power , Goodness , Holiness , Justice , and Truth , in the whole Conduct , and in this final issue of things ! ( as might be distinctly shown of each , if we were not within limits . ) He at first dealt with them very sutably to their natures , At length he deals with them according to his own . That it may be the Theme of Eternal Contemplation to themselves , and the whole intelligent World. How far his ways are above their ways , and his thoughts above their thoughts , Isa. 55. And that as at first he thought it not fit to hinder them from doing as too little became such Creatures , nothing should at last hinder him from doing as became a God. But come we now to the Use. And , 1. Do we find this saying in the Sacred Word of God , that Death is to be swallow'd up in victory . Then we are not to doubt , but so it shall be . A plenary assent is to be given to it . But what sort of assent ? not that which arises from the sight of our Eye . If that were to be our only Informer , we see no such thing ; but quite the contrary . That represents Death to us as the only Conquerour . It visibly swallows up all in Victory , wheresoever it makes a seizure . Nothing stands before it ! We behold it turning every where living Men and Women like our selves into breathless lumps of Earth ! It irresistibly introduces it self , and Life is fled , and gone ! Such as convers't with us , walk't to and fro amongst us , reason'd , discourst with us , manag'd business , pursu'd designs , delighted themselves with us , and gave us delight , become Deaths Captives before our Eyes , are bound in its bands , and we cannot redeem them , nor save our selves . Where then is this swallowing up of Death in Victory ? which is it self so constantly Victorious ! Our Reason may tell us it shall not be always and universally so , but it flutters , and hallucinates . 'T is the Divine Word that must at last put the matter out of doubt ; and our Faith therein , which is the substance of what we hope for , and the evidence of what we do not see . If Faith is to assure our hearts in this matter , it must be as it relies upon his Word who can do this , and hath said he will. If we believe his Power , that renders it possible to us . If his Word , that makes it certain . Hath he said it , who then shall gainsay it ? 'T is one of the true and faithful sayings of God. 2. If this be a Credible saying , 't is certainly a very comfortable One. If we can but make that first step , and perceive this not to be a hard or incredible saying ; it is very obvious to make a second , and acknowledge it to be a very Consolatory saying ; and that both in reference to , The past Death of our Friends and Relatives , even such as were nearest , and most dear to us . And in reference to our own , most certainly future and expected Death . In the one Case , and the other , we are to look upon it as a comfortable saying , That this Mighty raging Enemy shall have all his power lost , and swallowed up , in so glorious a Victory , one day . 1. It is surely a very comfortable saying in the former of these Cases , the Case of our losing Friends and Relations very dear unto us : And there only needs this to make it most deliciously pleasant , that is , to have a comfortable perswasion concerning such , That they are part of Christs Seed , they are some of them , in reference to whom Christ is , in the most peculiar Sense , the first-fruits , so as that they have a pre-assurance of Victory in his Conquest , and Victory over Death and the Grave . And we have great reason to be so perswaded concerning that Worthy Gentlewoman , whose late Decease is the more special occasion , of this solemn Assembly at this time . She was one who , ( as such as had most opportunity to observe , and best ability to judge , did reckon ) had given abundant evidence of the work of Gods Saving Grace upon her own Spirit , and who thereupon did long walk with God in a very continued Course ; so indeed , as that tho' her Comforts were observed not to be Rapturous , yet they were steady and even ; so as that she was rarely troubled with doubts , to give obstruction or hinderance to her in her Christian Course : If any such doubt did arise , it soon vanished , and she quickly , through the Mercy of God , received Satisfaction , and so went chearfully on in her way . She was abundant in reading , especially of the Holy Book , that was her business and delight . She very little cared to concern her self in reading Writings that were merely Notional , or Polemical and disputative : But the most practical ones she was most of all taken with , such as treated of the other state , and of the duties of Christians in the mean time in reference thereto ; future felicity , and present spiritual-mindedness , that has so certain connexion therewith , and so direct a tendency thereto , were , with her , the delightful Subjects , which she chose to read of , and meditate upon . Her Temper was observed to be even , betwixt a freeness and reservedness . She was not Melancholy , though much inclined to solitariness , and would frequently lament , that so much of her precious time was past away , either in necessary business , or Civil Conversation , that was not to be avoided . It was observed , that her disposition was most highly charitable , very apt to give , even to her uttermost , as occasions did occur . In reference to her Children her care was most tender . Much of her time was spent in instructing them , while under her Instruction , and within her reach ; teaching them their Catechism , with the Proofs at large , and how to apply the Proofs to the Answer , so as to bring them to a distinct understanding thereof . And in this way and course she past through the World. Her last Sickness did very little alter the temper of her Spirit , it was calm and sedate all along . Only so much does deserve a remark , That she was prepossest with an Apprehension that she should dye suddenly ; so much of Gods secret he was pleased to impart to her , as he sometimes does to more inward Friends ; That discovery he vouchsaf't to her , as to a Favourite , to let her have some kind of pre-signification , that her passage out of this World should be very quick , whensoever it came ; and so it was , that sitting in her Chair , amidst familiar Discourse , in a dimidiated Sentence , she made a full stop , and life was ended , before that could have an end . Now certainly the Decease of such a one ought not to be lamented with that bitter Sorrow , as if there were no such thing as this , that Death were certainly to be swallowed up in Victory , in an intire and compleat Victory , with reference to such a one . It seems indeed in such Cases , as was said to you before , unto the judgment of our sense , that Death only overcomes , we see not beyond that ; It turns a living Creature into a dead Clod , and so it is laid among such , it is buried in the Grave , our Sight goes no further . But when we are perswaded by the Word of the Lord , that this mortal shall put on immortality , and this corruptible incorruption , and death be swallowed up in such a Victory , as you have heard ; certainly this takes away the cause of all bitter and reliefless sorrow . I am not unapprehensive that Reverend Brother whom this stroke touches more nearly , is much fitter to administer this consolation , than receive it from such a one as I. But as we may any of us put in for our share , as our case may require and can admit , in what is so generally spoken with reference to Christians dying in the Lord , and their surviving fellow-Christians , that as yet live in him , 1 Thes. 4. from verse 13 onward to the end . So , we are directed to comfort one another therewith . ( Be patient I pray you , while I present to you this Most sutable Portion of Scripture ) . I would not have you to be ignorant , Brethren , concerning them which are asleep , that ye sorrow not , even as others which have no hope . For if we believe that Jesus dyed , and rose again , even them also which sleep in Jesus , will God bring with him . For this we say unto you by the word of the Lord , that we which are alive , and remain unto the coming of the Lord , shall not prevent them which are asleep . For the Lord himself shall descend from Heaven with a shout , with the voice of the Arch-Angel , and with the trump of God : and the dead in Christ shall rise first : Then we which are alive and remain , shall be caught up together with them in the clouds to meet the Lord in the air : and so shall we be ever with the Lord. Wherefore , comfort one another with these words . We shall be in a great promptitude and disposition of Spirit to do so , if these words be lookt upon as Divine sayings , as the words of the Living and Immortal God. My Friends , do you not find there is Spirit in these words ? Is there not strong Consolation in them ? How can we but think so , unless our whole Religion be with us but a Fable ? This concerns us all upon the common Christian account who are but a residue , a remnant , escaped , and exempted , a-while , from being part of the Spoils and Triumphs of Death ; which hath slaughtered , and thrown into the dust , probably a much greater number of our Friends and Relatives , than we our selves do make who are left behind . And 't is likely we have been most of us divers times Mourners , upon such occasions . This shews upon what account , and in what case , we may intermingle very reviving Consolations with our Sorrows , and that we ought freely , as the occasion recurres , to apply it to our selves and one another . But I withal think there may be somewhat of more special import tending to repress intemperate Sorrow , on such an occasion , in that of Ezekiel 24. 16. I think there may be somewhat , I say , collected , besides what was more peculiar , and appropriate by way of signal to the Prophet himself , that may reach the last mention'd Case . It was a thing injoined upon him , that he should not mourn nor weep , nor should his tears run down , when , God should take away from him the desire of his eyes with a stroke . I reckon that as we have seen Christians should not mourn like other men , so the Lords Prophets are not to mourn altogether , like others of his People , but somewhat more of restraint they are to put upon themselves , that they may discover an higher excellency , or somewhat a greater measure of that spirit of faith ruling in them , that gives a great allay to present things , whether good or evil , as it begets clearer and more vivid apprehensions of things yet-future and out of sight . And that as all believers , should endeavour in things of common concernment to all , to be exemplary to one another and to other men ; so they who are so much nearer to God , in Office and Relation should be examples to Believers in Conversation , Spirit , Faith , 1 Tim. 4. 12. 2. This should be very comfortable too , unto them that are in union with Christ , in reference to their own future death , which they are continually to expect . Death is often saying to us repeatedly , and very sensibly , to our very Bone and our Flesh , You shall be my Prey shortly ; at least , sooner or later . It is ready to make its seisure upon us , when , we do not know , but we are sure some time , it will. But , my Friends , it does not become Christians , to look upon this thing called Death , as so formidable a thing , as it is commonly reckoned ; it is ignominious to our profession , not to be indured amongst them that have Life and Immortality brought to light , and set in view before their Eyes in the Gospel , such as profess to be united with Christ , who hath Life in himself , and imparts it to all that are so united ; such a Life , hid with Christ in God ; And hope that when he who is their Life shall appear , shall appear with him in Glory . It becomes not such to dye continually , by the fear of dying , or that the very thoughts of Death should be deadly to them . This is remote from what was much observed to be the Temper and Character of Primitive Christians . An Heathen Prince , who throughly understood them not , Censures them too hardly , as being in the other extream ( though he at length became kinder to them ) as if they rashly threw themselves upon Death . Whereas he says , the Soul should , rationally , and becomingly , be in readiness to be loosed from the body . But how come we to lose our Character ! and our Glory ! How degenerated a thing is the Christianity of our age ! To dye without regret is counted an attainment ; it should be with gladness : As Psal. 16. 9 , 10 , 11. and upon the Considerations there mention'd ; as being now upon the Confines of that World of perfect Purity , Bliss , and Joy ; and having so great an assurance that the intermediate Death we are to go through , is no sooner suffered , than overcome ! We should deal closely with our selves in this . Do we think this saying a Fable ; or a Trifle ? Have these Words no meaning ? We should labour to come to a point , and say , If we have no reason to dis-believe them , we will believe them absolutely ; and live as having gain'd our point , and overcome already , i. e. who are as sure of Victory , as of Death . Some overcome by dying , as others are overcome by it . There are , who are not hurt by the second Death . If Death strike once , it thereby puts it out of its own power ever to strike a second time , or hurt them more . Let us once bring our case to that state as to live in continual defiance of Death , let it strike when it will. Dependance only on the Grace and Spirit of Christ ; must give us this confidence , not an opinion that we are our selves strong enough to act separately , but that knowing our relation to him , we are thorough him that loved us , more than Conquerours , or as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 8. 27. may be understood to signifie ; We are a glorious Triumphant sort of Conquerours . We not only Conquer , but Triumph too , through him that loved us , being perswaded that neither Death nor Life — shall separate us from his Love — . So a noted Expositor understands that word , observing how great a delight this Apostle takes , when he would heighten a matter , in the use of that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is elsewhere said , Colos. 3. 3. Ye are dead , but your life , &c. We are dead , i. e. in our selves , we are a sort of dead or dying Creatures , Death hath almost got the possession of us already , has partly seised , and partly sentenced us to die , and irreversibly . This the Apostle intimates where he adds , what you have heard , Ye have a Life bid with Christ in God , that Life is safe , and out of the reach of Death , no Death can ouch that Life . They that are born of God , have in reference to this Life ( though the other must be given up ) a self-preserving principle and power in them ; 1 Joh. 5. 18. They keep themselves , that the Evil One touches them not ; that is , not mortally , or with any deadly touch . In having a new , holy , divine Life ; they have an assuring pledge also of the permanency , perpetuity , and everlastingness of it . If a man have once drank of that water which Christ gives , it shall be in him a perpetual fountain , a well of water springing up into everlasting life . Joh. 4. 14. Are we Christians , and with the springings of this life , do we not feel a lively joy springing , and exulting in our Hearts ! Add vital Christianity to the rational Nature , and loathness to dye is a repugnancy , and a reproach to both . Christianity so plainly stating our Case , Reason should judge upon it . And sutable affections arise in us thereupon , as they would if our Christianity were vital , and the product of the Divine Spirit . Then , how should we bless God that we are Mortal ! and that it is not in the Power of all this World to keep us from dying out of it , when we know in how glorious a Victory , that Death will be swallowed up ! But it may be said by some , We should very little fear death , if we did know our interest in Christ , if we were not in great uncertainty , and had not our hearts hanging in doubt within us about this thing . And therefore , 3dly . This saying should be Monitory to us . ( As it is a Credible , as it is a Comfortable , so it is a Monitory saying also ) . Death shall be swallowed up in victory . This said in reference to some , ( which cannot be meant as to all ) , So great a thing , spoken with restriction , ought to make them of whom it is not meant , look about them ! With what solicitude should we concern our selves , to be at a certainty ! Am I one of them , in reference to whom Death shall be swallowed up in such a Victory ? It should awaken us to consider , Have we made our Interest sure in our Lord Jesus Christ , that great Prince and Lord of Life . He that hath the Son hath life . 'T is Eternal Life that is spoken of in that Context , 1 Joh. 5. 11 , 12. This is the record that God hath given us , eternal life ; and this life is in his Son ; That is , this Eternal Life . He that hath the Son , hath [ this ] Life , he that hath not the Son , hath not [ this ] Life . Spiritual Life , and Eternal Life , are all one , all of a piece ; the same in nature and kind . The One will grow up into the other . That Life only is here meant , that will be Eternal Life . To the same sense is that , He that believeth in me , shall never dye , Joh. 11. 26. These are plain words . He hath a life in him that is Immortal , Sacred , and not liable to be touched . It was before said , They that believe in him , if dead , shall live , ver . 25 ▪ But not only that , but 't is further added , they that believe in him shall never dye ; If dead , they shall live ; If they live , they shall never dye ; What means this ? that they have a life , besides this bodily one ; which is continued thorough Death . Of this line or thred , Death makes no intercision . But we can never justify it to God , or our own understandings , to rest in a dubious uncertainty about a matter of so vast Consequence as this . Unconcernedness here , is the most unaccountable thing in the whole World ; i e. whether we have only that life in us which will end in the darkness and rottenness of a Grave , and an horrid Hell ; or that which runs into Eternal Life ? Things will come to this issue very shortly with us , that either death must , as to us , be swallowed up in victory , or we be swallowed up of victorious death ; Nor have we any ways to ascertain our own state , but ( as was said ) by uniting with the Prince of life ; i. e. by receiving him in all the Capacities wherein we are to be concern'd with him ; and by resigning our selves entirely to him . For if we must have him , that we may have life : How can we , otherwise , have him but by receiving him . The Gospel , under which we live , can only be a savour of life to us , as it disposes us hereunto . Recollect your selves then ; How do your Lords Dayes , and other Seasons , of attending this Gospel , pass over with you ? Have you long expected Life , and ( which is less likely ) do you meet with continual and total disappointments ? And doth it cause with you no qualmish thoughts ? But 't is infinitely a sadder Case if you never feel your selves begin to live , and yet are never disappointed ; because you never attend upon the Gospel-Dispensation with any such design or hope . Is the matter thus , that If you speak the Truth of your Case , you must say , I have a soul dead to all the Actions , Motions , Sensations , Injoyments , of a Divine and Spiritual life . And shall it be always thus , by our own Consent , with any of us ? We have however the rational , intellectual Life , and can think : Do we think 't is fit for us to rest satisfy'd , and secure , in such a state ? What ? satisfy'd in the midst of Death ? such a Death ? while we are capable of apprehending at once , the horror , the danger , and the remedibleness of our Case ? What will this come to ? It can only be Holy , Divine Life that must be Victorious over Death , as the warring , opposite principle : If there be nothing to oppose it , what shall Conquer ? Death is in that Case Total , and upon such termes , till Life begin to spring in thy Soul , thou must reckon it likely to be Eternal . Yet let none so mistake as to imagine this Life an Enthusiastical thing , that must discover it self in rapturous , extatical motions , or go for nothing . It perfects our Faculties , therefore destroyes them not . And chiefly consists in a rational Judgment , Choice and Love of what is most worthy of us ; what is fittest to be done by us , and what is with fullest satisfaction to be enjoyed ; with a stedfast , most resolved adherence thereunto . 4thly , This saying ought to be Instructive to us , in reference especially to this one thing , i. e. That we abstain from rash Censures of Providence , That God lets death be regnant in so great a part of his creation , so long a time . It shall be swallowed up in victory , let that solve with us the Phaenomenon . It seems indeed , an untoward one ; and might at first be an amazing spectacle , even to the Blessed Angels themselves , to behold so great a revolt in Heaven : and afterwards , to take notice of an intelligent world , of Creatures beneath them , successively , thorough one first , delinquent , drawn in , as Complices , into a like defection ; and Death hereby spreading its horrid shadow , and extending its power , over so great and so noble a part of the Universe ! Committing such Wasts , making such desolations , from Age to Age , in so great a part of the Creation of God! But there are many alleviating Considerations , that should compose our Spirits to a rational quietude , and be satisfying and pacifying to our minds with reference to this thing . Let me but name some few to you , which I shall leave with you , for this purpose . 1. Do but consider how minute a part of the Creation of God , this Globe , this point , this punctilio , rather , of our earth is , where death has reigned , and so long had place . 2. Consider how much of life there is in and about this little World of ours . When , upon one single Mole-Hill , you see the brisk motions and efforts of so many hundred Lives , you have reason to apprehend there is a great deal of Vitality about this little spot of Earth . 3. Consider and Collect how probable it is , that as we go higher and higher , the nobler and finer parts of Gods Creation , must be much more replenished with a nobler and more excellent sort of life . It is very unreasonable to think , that this Clod of Earth should be so full of Life and that in higher and purer Regions , there should not be a richer plenitude of life , or of such Inhabitants as live nobler and more excellent Lives than we And 4. For ought we know , death never reaches higher than this earth of ours , and what is in a nearer vicinity to it ; And that , therefore , there be vast and ample Regions , incomparably beyond the range of our Eye , or Thought , where now , no Death ever comes ; after the detrusion of the first revolters , from those bright Regions . When we are told , Eph. 4. 10. our Lord Jesus Christ is ascended far above all heavens , as it were a fond attempt to pretend to count them so it were rash Philosophizing , to go about to describe them . But can we suppose them spacious , wild Wasts ? Or not suppose them replenished with numberless numbers of excellent Creatures that in their confirmed state , fear no Death . And continually pay a willing , joyful Homage to their Great Preserver . For every knee must bow to him , of things in heaven , Phil. 2. 10. And when we are told , Eph. 1. 20 , 21. God hath set him at his own right hand in the heavenly places , far above all Principality , and Power , and Might , and Dominion , and every Name — , &c. And 1 Pet. 3. 22. That he is on the Right hand of God. Angels , and Authorities , and Powers being made subject to him . Tho' we cannot form distinct thoughts what those Dynastics , Principalities , and Dominions are , yet we cannot but suppose those unconceivably vast , and ample Regions , fully Peopled , with immortal Inhabitants , that reign in life , in a more excellent sense . For it being said our Lord ascended far above all Heavens , that he might fill all things , Eph. 4. 10. This must suppose sutable Recipients . And if his influences reach down in such plenty to our minute Earth ( as ver . 11 , 12 , 13. ) how copious are they here ! 5thly . Consider , That here , where Death has made its inrode , tho' the Apostate Spirits surround us , and incompass this Earth of ours , and go to and fro throwing Death among us every where , yet even here is a glorious off-spring continually arising , the Redeemers Seed in whom a Divine Life is gradually springing up from Age to Age. So that , at length , they make a great multitude which no man can number standing before the Throne , clothed with white Robes , and ( as Ensigns of Victory ) having palmes in their hands , Rev. 7. 9. Here is life then disseminated through all this death that inwraps our World. Which for ought we know , is the Center of Death ; it may be here , for ought we can tell , and no where else ; ( here , or hereabouts . ) And yet even here , an Holy Divine Life is insinuating and spreading it self , even among us , over whom death has reigned ; and there are great numbers , that having received abundance of Grace , and of the gift of righteousness , shall reign in life by one , Jesus Christ , Rom. 5. 17. Here 's supposed a Kingdom , with a Counter-Kingdom , and one Head against another ; One , that brought in Death and Condemnation upon the World ; but another , that brings in righteousness and life . And that here , even in this lower Region , The Redeemer should have so large a Portion ( we know not how large ! ) This very much narrows the confines of Death . And let it be further considered . 6thly , That where Death shall be perpetual , it is there but self-procured . They only lye under Death , that lov'd it . All they that hate me love death , Prov. 8. 36. They inwrap themselves in death , they make a covenant with it . That Sin , which is Death , which carries Death and Hell in it self , that they lov'd ; 'T was so 't is true , with the rest , that finally perish not ; but it was not always so . The Grace of God made a difference , not to be quarrell'd at , when striving with many , it is victorious with some . But of those with whom it is not so , it must be said , as their final , never-altered sense , even to the last , They would not be plucked out of the Gulph , that deadly Gulph , where they therefore lye , as in their most agreeable Element . And let it further be considered . 7. That for the death that shall be perpetual , 't is to be confined , and go no further . Before it was diffused and continually more and more diffusing it self . But in the future state of things , when time has run to its period , and the Affairs of it are shut up by the final Judgment , Death and Hell are now to be cast into the lake of fire and brimstone , which is the second Death , Rev. 20. 14. All death is now to be gathered into Death , Hell , into Heil . It shall be contracted , gathered into it self . It 's true , it will be therefore consummate , finished , perfect in its kind , or full of it self , as that which is without mixture cannot but be , ( as was noted before ) . Here will be pure death , without mixture ; and which therefore will have no allay . But then , whereas formerly it ranged to and fro uncontroll'd , now it is confined to its own narrower Circle , and can have no new subject , And shall therefore give no further trouble or disturbance , to the rest of Gods Creation . Moreover , Consider , Lastly , That this victory will not be gradual only , but total and entire . Every thing of Mortality , that was Hanging about these glorious Victors , shall be swallowed up in perfect , and in endless Life . Death is unstung first , disarm'd , and then easily overcome . It s sting is said to be Sin , the deadliest thing in Death . A plain further proof ( by the way ) the Apostle intended Death also , in the moral Sense . And the insulting Enquiry , Where is it ? implies 't is not any where to be found , and signifies a total abolition of it ; and , by consequence , must infer that every thing of Death besides , must ( as to them ) for ever cease , and be no more . Which also the Phrase of swallowing up , doth with great Emphasis express . And this compleats the vindication of Providence , i. e. in this whole Affair ; and not only vindicates , but magnifies the conduct of the Supreme Disposer of all things . For by this means , as his Wisdom , Power and Goodness , are most highly illustrated , so the trial of his Peoples Faith ( the great Instrument of this their Victory , as well as of that over the world , 1 Joh. 5. 4 ) is found unto praise , honour and glory at the appearing of Jesus Christ , 1 Pet. 4. 7. And they find , what , by patient continuance in well-doing , they were enjoyn'd to seek , ( which shews they were not vainly put upon so noble a pursuit ) Honour , Glory , Immortality , to their actual attainment of Eternal Life , Rom. 2. 7. Now , therefore shall this saying be made good in its fullest sense : And if there shall be such a Victory , so glorious a one won at last ; surely we should be tuning our Instruments , and labouring to get our Hearts into a frame to sing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triumphant song , ver . 55 , 56. and conclude it , as ver . 57. Thanks be to God , that giveth us the victory through our Lord Jesus Christ. FINIS . These Books Written by the Reverend Mr. John Howe , are Sold by Tho. Parkhurst at the Bible and Three Crowns , Cheapside . OF Thoughtfulness for the Morrow ; with an Appendix concerning the immoderate desire of fore-knowing things to come . The Redeemers Tears wept over Lost Souls ; in a Treatise on Luke 19. 41 , 42. With an Appendix , wherein somewhat is occasionally discoursed concerning the sin against the Holy Ghost , and how God is said to will the Salvation of them that Perish . Of Charity in reference to other Mens Sins . Two Sermons preach'd on these words , Yeild your selves to God. A Funeral Sermon for Mrs. Esther Sampson , the late Wife of Henry Sampson , Dr. of Physick , who died Nov. 24. 1689. The Carnality of Religious Contention , in Two Sermons Preached at the Merchants Lecture in Broadstreet . A Calm and Sober Enquiry concerning the Possibility of a Trinity in the Godhead : In a Letter to a Person of Worth , occasioned by the lately Published Considerations on the Explications of the Doctrine of the Trinity : By Dr. Wallis , Dr. Sherlock , Dr. S — th , Dr. Cudworth , &c. Together with certain Letters , ( hitherto unpublish'd ) formerly written to the Reverend Dr. Wallis on the same Subject . A Letter to a Friend concerning a Postscript to the Defence of Dr. Sherlock's Notion of the Trinity in Unity , relating to the Calm Enquiry upon the same Subject . A View of that part of the late Considerations addrest to H. H. about the Trinity , which concerns the Sober Enquiry on that Subject . Notes, typically marginal, from the original text Notes for div A44680-e690 1 Th. 4. 16. Grot. in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plotin . Enn. 1. Marc. Antonin . de vit . suâ lib. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Ham. in loc . 
A44681	----	A funeral sermon on the decease of that worthy gentlewoman Mrs. Margaret Baxter, who died the 28th of June, 1681 by John Howe. Howe, John, 1630-1705. 1681 Approx. 83 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44681 Wing H3030 ESTC R26809 09547112 ocm 09547112 43592 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44681) Transcribed from: (Early English Books Online ; image set 43592) Images scanned from microfilm: (Early English books, 1641-1700 ; 1334:4) A funeral sermon on the decease of that worthy gentlewoman Mrs. Margaret Baxter, who died the 28th of June, 1681 by John Howe. Howe, John, 1630-1705. [2], 42 p. Printed for Brabazon Alymer, London : 1681. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baxter, Margaret Charlton, 1636-1681. Bible. -- N.T. -- Corinthians, 2nd, V, 8 -- Sermons. Funeral sermons. 2004-10 TCP Assigned for keying and markup 2004-11 SPi Global Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A Funeral Sermon On the Decease of That worthy Gentlewoman , M rs . Margaret Baxter , Who died the 28th of June , 1681. By JOHN HOWE , Minister of the Gospel . LONDON : Printed for Brabazon Aylmer , at the Three Pigeons , over against the Royal Exchange in Cornhil . 1681. To the very Reverend , Mr. Richard Baxter . SIR , WHen you assign'd unto me that part , not of forming a Memorial for your excellent , deceased Consort , ( which is reserved to the fittest hand ) but of instructing the People upon the occasion of her decease : This Text of Scripture occurring also to my thoughts , ( which I reckon'd might sufficiently agree with the design , you generally recommended to me , tho I am sensible how little the prosecution did so ) it put me upon considering , with how great disadvantage , we set our selves , at any time , to reason against bodily Inclination ; the great Antagonist we have to contend against in all our Ministerial Labours ! An Attempt , which , if an higher Power set not in with us , looks like the opposing of our faint Breath to the steady course of a mighty River ! I have often thought of Cicero's wonder ; That since we consist of a Mind and a Body ; the skill of curing , and preserving the Body , is so admir'd , as to have been thought a Divine Invention : That which refers to the Mind , is neither so desired , before it be found out , nor so cultivated afterwards , nor is approv'd , and acceptable to so many ; yea , is even to the most suspected , and hateful ! Even the Tyrant Phalaris tells one , in an Epistle , ( tho by way of menace ) That whereas a good Physician may cure a distemper'd Body , Death is the only Physician for a distemper'd Mind . It works not indeed an universal Cure. But , of such , on whom it may , how few are there , that count not the Remedy worse than the Disease ! Yet how many thousands are there , that , for greater ( hoped ) bodily advantages , afterwards , endure much more pain and trouble than there is in dying ! We are a mysterious sort of Creatures ! Yet I acknowledg the Wisdom of God is great and admirable , in planting in our Natures so strong a love of this bodily Life ; without which the best would be more impatient of living on Earth , so long as God thinks it requisite they should . And to the worst , Death would not be a sufficiently formidable punishment . And consequently humane Laws and Justice would be , in great part , eluded . And the same Divine Wisdom is not less admirable , in providing there should so generally be so much of mutual Love , as doth obtain among near Friends , and Relatives ; For thereby their Cohabitation , and mutual Offices towards each other , are made more pleasant and easie ; which is a great compensation for the concomitant Evil , that , by the same Love , their parting with one another cannot but be rendered grievous . But for you , who live so much upon the Borders , and in the pleasant view of the other State ; The one separation , is , I doubt not , much easier to your sense , and the other to your fore-thoughts , than they are with the most , A perfect indifferency towards this present bodily State , and Life , is , in mine eyes , a most covetable thing , and my daily aim . Wherein I entreat your Prayers may assist , Your most respectful , though most unworthy fellow-Servant and Expectant , in the Work and Hope of the Gospel , JOHN HOWE . A Funeral Sermon . 2 COR. 5.8 . We are confident , I say , and willing rather to be absent from the Body , and to be present with the Lord. THe solemn Face of this Assembly , seems to tell me that you already know the present , special occasion of it : And that I scarce need to tell any of you , that our worthy , honoured Friend , Mrs. Baxter , is dead . You have ( 't is like most of you ) often met her in this place ; when her pleased looks were wont to shew what delight she took , to have many share in those great Advantages , wherein she had a more peculiar Interest : You are now to meet her , here , no more ; but are met your selves to lament together , that our World hath lost so desirable an Inhabitant : And to learn ( as I hope you design ) what so instructive an occasion shall ( of it self , or as it may be improv'd ) serve to teach us . It doth of it self most obviously teach the common Document , that we , who are of the same make and mould , must all die too . And our own prudence should hereupon advance one step further , and apprehend it a most covetable thing , that the temper of our minds might comply with this unalterable state of our case . And that we be in a disposition , since we must die , to die willingly , and with our own consent . Nothing can be more irrational , or unhappy , than to be engaged in a continual quarrel with Necessity ; which will prevail , and be too hard for us at last . No course is so wise in it self , or good for us , as to be reconciled to what we cannot avoid ; to bear a facile yielding mind towards a determination , which admits of no repeal . And the Subject now to be insisted on , may help us to improve the sad occasion to this very important purpose ; And shew us that dying , which cannot be willed for it self , may be join'd with somewhat else which may and ought to be so ; and in that conjunction , become the object of a rational and most complacential willingness . A Subject recommended to me ( though not the special Text ) by one , than whom I know no Man that was better able to make a fit choice ; as ( in the present case ) none could have that right to chuse . I cannot stay to discuss and open the most fruitful pleasant series of discourse in the foregoing Verses , though there will be occasion to reflect somewhat upon it by and by . But , in the Text , the Apostle asserts two things concerning the temper of his Spirit in reference to Death . His Confidence , and Complacency , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. His Confidence ; or his Courage and Fortitude . [ We are confident , I say ] He had said it before , Vers. 6. We are always confident ; and assigned the Cause , knowing that while we are present in the Body , we are absent from the Lord. And declared the kind of that knowledg , ( viz. which he had of that presence of the Lord , whereof he was deprived , by being present in the Body ) that is , that it was the knowledg of Faith , not of Sight , Vers. 7. Now here he adds ; We are confident , I say . It notes a deliberate courage . And the fixedness of it ; that it was not a suddain Fit ; a passion soon over . He had said above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We are confident at all times . It was his habitual temper . And here the ingemination signifies increase ; as if he had said , We grow more and more bold , and adventurous , while we consider the state of our case , and what we suffer by our presence in the Body . Sense of injury or damage heightens , and adds an edg unto true valour . We would venture upon a thousand Deaths , if the matter were left entirely to our own Option , rather than be thus with-held any longer from the Presence of our blessed Lord ; A thing whereof nothing but duty to him could make us patient . We are not destitute of the fortitude , to enable us even to rush upon Death without more ado , if he did say the word : But as yet he bids us stay ; and his supream and holy Will must in all things determine ours . Therefore 't is immediately subjoin'd in the midst of this high transport , vers . 9. Wherefore we labour , that whether present or absent , we might be accepted of him , or , well-pleasing to him , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) . We less mind the pleasing our selves than him . We are indifferent to Life or Death , being in the Body or out of it , in comparison of that . His pleasure is more to us than either . Here the highest Fortitude yields and submits it self : Otherwise , and for his own part , and as to what concern'd his own inclination singly , and in the divided sense , the Apostle to his confidence doth 2 ly , add complacency . We are better pleased , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) This is a distinct thing , ( a valiant Man will venture upon wounds and death , but is not pleased with them ) but in reference to so excellent an Object , and Occasion , they must mingle , and the latter runs into the former . We are willing rather ( as we read it ) to be absent from the Body , and present with the Lord. The word which we read willing , signifies to approve , or like well , not a meerly judicious , but complacential approbation : The word , whence comes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often ascrib'd to God in Scripture ; which signifies the high satisfaction he takes in all his Purposes and Determinations . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.5 . is certainly no tautology , but speaks how perfectly and pleasingly he agrees , and ( as it were ) consents with himself in all that ever he had resolv'd on . This rather , says the Apostle , is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing that would please us best , and wherein we should most highly satisfy our selves . It would not be the matter of our submission only , or whereto we could yield , when we cannot help it , but of our highest joy and pleasure . According as we find it was with the Psalmist in the same case , ( which though it had a further meaning in reference to Christ , had a true meaning as to himself also ) ; Therefore my Heart is glad , my Glory rejoyces , my Flesh also shall rest in hope . For thou wilt not leave my Soul in ( Sheol ) the state of the Dead , nor suffer thy Holy One to see Corruption , but wilt shew me the Path of Life ; and no matter though it lie through the dark shady Vale : It leads however into that blessed presence of thine ( the same with that in the Text ) where is fulness of joy ; and unto that right hand ( that high and honourable station ) where are pleasures for ever-more . Both these , the Apostle's courage and fortitude , and his complacency or well-pleasedness , have express reference to the state of Death , or of being absent from the Body . The one respects it as a formidable ( but superable ) Evil ; The other as a desirable and most delectable Good. But both have reference to it in its concomitancy , or tendency , viz. as absence from the Body should be accompanied ( or be immediately followed ) with being present with the Lord. The sence therefore of the whole Verse , may be fitly exprest thus : That it is the genuine temper of Holy Souls , not only to venture , with confidence , upon the state of absence , or separation from the Body , but to chuse it with great complacency and gladness , that they may be present with the Lord. Body ] we are not here to understand so generally as if he affected , or counted upon a perpetual final state of separation from any Body at all . No ; the temper of his Spirit had nothing in it so undutiful , or unnatural ; no such reluctation , or disposition to contend , against the common Lot of Man , the Law of humane Nature , and the comely Order which the Author of our Beings , and of all Nature , hath setled in the Universe . That , whereas one sort of Creatures , that have life , should be wholly confin'd to terrestrial Bodies ; Another , quite exempt from them ; Ours should be a middle Nature , between the Angelical and the Brutal . So as we should , with the former , partake of intellectual , immortal Spirit ; and a mortal Body made up , and organiz'd of earthly Materials , with the latter . Which yet , we might also depose , and reassume , changed and refined from terrene dross . The Apostle's temper hath in it nothing of Rebellion , or Regret , against this most apt and congruous Order and Constitution . He had no impatient proud resentment of that gradual debasement and inferiority ; that , in this respect we are made a little lower than the Angels . When Porphyry tells us , in the Life of Plotinus , that he blush'd as often as he thought of his being a Body ; It was agreeable enough to his Notion , of the pre-existence of the Soul ; i. e. If it were true , that the original state of humane Spirits , was the same with that of Angels , ( which this is no fit season to dispute against ) and that by their own fault , some way or other , they lapsed and slid down into grosser matter , and were caught into vital union with it , there was just cause of shame indeed . Apuleius's transformation ( which many of you know what it means ) if it had been real , was not more ignominious . But it appears , the Apostle affected not a state wherein he should be simply naked , or unclothed of any Body at all ; for he longs to be clothed upon with his heavenly House , Vers. 2. And whereas he tells us , Vers. 4. That which he groaned for , was not to be unclothed , but clothed upon : That being unclothed , doth not mean the act , but the state , i. e. that he did not covet or aspire to a perpetual final state , of being naked , or without any Body at all . For so he speaks , Vers. 3. If so be ( as we read ) that being clothed , we shall not be found naked . The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , admits to be read , since that , in as much as , or , for truly : and so the 2 d and 3 d Verses will be connected thus : In this , i. e. For this , viz. for this cause , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies causality , ( not in this House , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not agree ) we groan earnestly , desiring to be clothed upon with our House which is from Heaven , i. e. of Heaven , or sutable to Heaven , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes here , as often , the Matter whereof a thing is formed and made ) a Body made up of an heavenly material ; Or , ( which is all one ) an earthly Body refined and transformed into such a One. And then he subjoins the reason why his desire is so condition'd , and limited , or runs only in this particular current to have , not no Body at all , but only not such a Body . He wishes to have a Body made more habile , and commodious , and fitter for the uses of a glorified Soul , ( which hath its own more inward clothing peculiar to it self , in respect whereof that of such a Body would be an additional one , a superinvestiture , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports ) his desire is thus limited and modified for this reason . In as much as , being thus clothed , we shall not be found naked , or without any Body at all ; which the Law of our Creation admits us not to affect , or aspire unto . And therefore in qualifying our desire thus , we shall contain our selves within our own bounds , and not offer at any thing whereof humanity is , by the Creator's pleasure , and constitution uncapable . Therefore he inculcates the same thing over again ; We groan not to be unclothed , but only to be clothed upon : Where that unclothed ( the thing he desired not ) must signify the state , and not the act only , is evident ; in that being clothed ( the thing which he did desire ) must plainly be so understood . For was it only an entrance into Glory he desired , and not continuance in a glorified state ? Nor can this being unclothed ( much less ) refer as an act to the present clothing of this earthly Body , as if it were our being divested of that which he intended in this 4 th Vers. as the thing he desired not , for then the 4 th Verse would contradict this 8 th , where he tells us he did desire it . The meaning then is , that he did not desire to be exempted from wearing a Body ; or to be without any at all . He did only covet to be absent from this Body , ( gross and terrene as now it was ) that he might be present with the Lord , with which he found being in such a Body , and in the several accompanying Circumstances of this bodily state , to be inconsistent . Wherefore it was a terrestrial Body , ( the earthly House of this Tabernacle , as 't is Vers. 1. ) which he was now better pleased to quit upon this account . And , I say , it is the genuine temper of an holy Soul to be like-minded , not their constant , explicite , discernible sense . We must allow for Accidents , ( as we shall note afterwards ) but when they are themselves , and in their right mind ; and so far as the holy divine Life doth prevail in them , this is their Temper . And now that I may more fully open this Matter to you , I shall , 1. Endeavour to unfold , somewhat more distinctly , the state of the Case , in reference whereto , good and holy Souls are thus affected . 2 ly , Shall shew you what is their true and genuine temper , or how it is that they stand affected , in reference to that case . 3 ly , Shall discover how agreeable this temper is to the general frame and complexion of an Holy Soul. And then make such reflections upon the whole , as may be more especially useful to our selves . 1. We are to take , as much as we can , a distinct view and state of the case . We see the Apostle speaks by way of comparison , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are willing rather . We are therefore to consider ( that we may comprehend clearly the true state of this Case ) what the things are which he compares . And between which his mind might be supposed , as it were , to have been before ( at least in order of Nature before ) in some suspence , till at last it come so complacentially to incline , and be determined this one way . Take the account of the whole Case in these particulars . 1 st , There are here two principal terms between which the motion and inclination of such a Mind lies , from the One to the Other . The Lord , and The Body . Both do as it were attract and draw ( or are apt to do ) two , several ways . The Lord strongly draws on the one hand , and the Body hangs on , and holds , and draws in as strongly to it self as it can , on the other . The Body as having us present in it . And how ? not locally only , but in the way of vital union and communion with it . And that shews how we are to understand being present with the Lord too ; not by a meer local presence , but of more intimate vital union and commerce . Where , as in the union between the Soul and Body , the more excellent communicates Life , the other receives it ; so it must be here . Though now , The Lord is present , thus , in some measure , ( which this attraction supposes ) ; Yet , speaking comparatively , that presence is absence , in respect of what we are to look for hereafter . Both these Vnions are very mysterious , and both infer very strong and powerful drawing , or holding together , of the things so united . There is no greater mystery in Nature , than the union between the Soul and Body . That a Mind and Spirit should be so ty'd and link'd with a clod of Clay ; that , while that remains in a due temper , it cannot by any Art or Power free it self ! It can by an act of the Will move an hand , or foot , or the whole Body , but cannot move from it one inch . If it move hither and thither , or by a leap upward , do ascend a little , the Body still follows ; it cannot shake or throw it off . We cannot take our selves out ; By any allowable means we cannot ; nor by any at all , ( that are at least within meer humane Power ) as long as the temperament lasts . While that remains , we cannot go ; if that fail , we cannot stay , though there be so many open Avenues , ( could we suppose any material bounds to hem in , or exclude a Spirit ) we cannot go out or in at pleasure . A wonderful thing ! and I wonder we no more wonder at our own make and frame in this respect . That we do not , with reverent submissive adoration , discern and confess , how far we are outwitted and overpowred by our wise and great Creator ; that we not only cannot undo his Work upon us , in this respect , but that we cannot so much as understand it . What so much a-kin are a Mind , and a piece of Earth , a Clod , and a Thought , that they should be thus affiix'd to one another ? or that there should be such a thing in Nature as thinking Clay ! But hereupon , what advantage hath this Body upon the Soul and Spirit ! In the natural Vnion is grounded a moral One , of love and affection . Which ( on the Soul's part ) draws and binds it down with mighty efficacy . Again , How mysterious and ineffable is the Vnion of the Lord , and the Soul ; and how more highly venerable , as this is a Sacred Mystery ! And who would not admire at their proud disdainful folly , that while they cannot explain the Vnion between the Soul and Body , are ready to jeer at their just , humble , and modest Ignorance , that call this other a Mystical Vnion ? Or , because they know not what to make of it , would make nothing , and will not allow there should be any such thing , or would have it be next to nothing . Have those words no sense belonging to them , or not a great sense , 1 Cor. 6.17 . But he that is joined unto the Lord , is one Spirit ? And , upon this supernatural Union also ( be it what it will ) methinks the binding , and drawing Power of Love should not be less ! 2 ly , We must conceive in our Minds , as distinctly as we can , the peculiar Adjuncts of each of these more principal Terms , i. e. On the part of the Body ( first ) we are to consider a sensible , a grosly corporeal World , to which this Body doth connaturalize us ; and whereto we are attempered by our being in the Body , and living this bodily Life . This Body , while we live in it , is the terminus uniens , the medium , the unitive Bond between us and it . In this World we find our selves encompass'd with Objects that are sutable , grateful , and entertaining to our bodily Senses , and the several Principles , Perceptions , and Appetites , that belong to the bodily Life . And these things familiarize and habituate us to this World , and make us , as it were , One with it . There is , particularly , a bodily People , as is intimated in the Text , that we are associated with by our being in the Body . The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this Verse , ( and the same are used Vers. the 6 th and 9 th ) signify there is such a People of which we are , and from which we would be dissociated ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is civis , incola , or indigena , an Inhabitant , or Native among this or that People , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peregrinus , one that lives abroad and is severed from the People he belonged unto . The Apostle considers himself , while in the Body , as living among such a sort of People as dwell in Bodies ; a like sort of People to himself . And would be , no longer , a home-dweller with these , but travel away from them , to join and be a dweller with another People . For also , on the other hand he considers , with the Lord , an invisible World , where he resides , and an incorporeal People he presides over . So that the case here is , Are we willing to be dispeopled from this bodily sort of People , and peopled with that incorporeal sort , the World , and community of Spirits ? 3 ly , It is further to be considered in this case , that we are related both ways ; related to the Body , and related to the Lord ; to the one People , and the other ; the one claims an Interest in us , and so doth the other . We have many earthly Alliances , 't is true ; and we have many Heavenly . We are related to both Worlds , and have Affairs lying in both . And now what mighty pleadings might the Case admit , on the one hand , and the other ? Were the Body , apart , capable of pleading for it self : To this effect it must bespeak the Soul : I am thy Body , I was made and form'd for thee , and ( someway ) by thee . Thou hast , so long , inhabited and dwelt with me , and in me . Thou art my Soul , my Life , my Strength ; if thou be absent , I am a Carcass , and fall to dirt . And thou wilt be a maimed thing , and scarce thy whole self . But though it cannot dictate , and do not utter such words . Nature doth , it self , plead more strongly than words can . And again ; How much more potently might the Lord plead for his having the Soul more closely united , and intimately conversant with himself ! Thou art one of the Souls I have loved and chosen ; which were given to me , and for which I offered up my own Soul. I have visited thee in thy low and abject State , said to thee in thy Blood , Live , have inspired th●● with an heavenly , sacred , divine Life , the Root , and seminal Principle of a perfect , glorious , eternal Life . Let this Body drop , which hath been long thy burden ! let it fall and die , it matters not ! Yet since thou lovest it , I will restore it thee again , pure and glorious , like mine own . I am the Resurrection and the Life ; he that believeth in me , though he were dead , yet shall he live , John 11.25 . Never fear to venture thy self with me , nor to commit thy Body to my after-care . And now , all the question will be , Which alledges the more considerable things ? and the matter will be estimated as the temper of the Soul is . An earthly sordid Soul , when the overture is made to it of such a translation , will be ready to say as the Shunamite did to the Prophet , when he offered to speak for her to the King , ( perhaps that her Husband might be called to Court , and made a great Man ) I dwell among my own People , ( an Answer that in her case well exprest the true greatness of a contented Mind , but in this case nothing more mean ) I am well where I am , and dwell among a People like my self . So faith the degenerate abject Soul , sunk into a deep oblivion of its own Country . Here I dwell a fixed Inhabitant of this World , among a corporeal People , where I make one . And we find how it is with this sort of People ; each one charms another , and they grow familiar ; have mutual ties upon one another , and there is a loathness to part . Especially as here , in this lower World , we are variously dispos'd , and cast into several mutual Relations to one another . Husbands and Wives , Parents and Children , Brothers and Sisters , all dwelling in Bodies alike , cohabiting , eating and drinking daily , and conversing together . These are great and sensible endearments , by which the minds of Men become as it were knit , and united to one another . How are Men's Spirits fixed to their own Countries ! Nescio quâ natale Solum dulcedine — 'T is by an unexpressible pleasure and sweetness , that the People of one Country are as it were linkt and held together . But would not an heavenly , new-born Soul say , No ; this is none of my Country , I seek a better , and am here but a Pilgrim and Stranger ; This is none of my People ? So it was with Abraham , Isaac , and Jacob , that conversed in the earthly Canaan , but as in a strange Country ; their mind being gone , towards that other , which they sought . And accordingly you find it said of each of them in their Story , when they quite left this World ( as also of Moses and Aaron afterwards ) that they were gathered to their People . A People that were more their own . And surely , as God ( who was not ashamed to be called their God ) is not the God of the Dead , but of the Living ; We must understand this was not the Congregation of the Dead to which these were gathered , otherwise than in a low , relative sense , as to us only , and our World. Holy Men , as they die out of one World , are born into another , to associate with them that dwell in light : And be join'd to a glorious community above , the General Assembly , the innumerable company of Angels , and the Spirits of just Men made perfect . Where all love , and adore , praise and triumph together . 4 thly , It is again to be taken in to the state of this case , that we have , one way or other , actual present Notices of both the States , which both sorts of Objects , that stand in this competition , belong unto . Of the one by sense , and experience . We so know what it is to live in the Body , and in a sensible World , and among a corporeal People . Of the other by Faith , by believing as we are told , by one that , we are sure , can have no design , or inclination to deceive us . There are many Mansions ( saith he ) in my Father's House , as good Accommodations , as suitable Society , ( and sufficiently numerous which the many Mansions implies ) to be sure , as any you have met with here . Faith is , in this case , to serve us instead of Eyes . It is the substance of things hoped for , the evidence of the things not seen . As we have the Notion of a Country where we have not been , by the description of a Person whom we can trust , and that , we think , intends not to abuse us by Forgeries , and false Representations . In reference to this Country , we walk and guide our selves by sight in our Converses and Affairs wherein we have to do with it ; As to that other , by Faith , ( as vers . 7. 't is implied . ) 5 thly , Yet further it is to be considered , that this Body , and this present bodily People , and World , have the present possession of us . And though the spiritualiz'd Mind do , as it were , step forth , and place it self betvveen both , when it is to make its choice ; yet the Objects of the one sort are much nearer ; the other are far distant , and much more remote . 6 thly , That it cannot but be apprehended , that tho the one sort of things hath the faster hold ; the other sort are things of greater value . The one hath the more entire present possession of us ; the other , the better right . Thus we see the Case stated . II. We are next to shew , What the temper is of an holy Soul , ( i. e. it s proper and most genuine temper ) in reference to this supposed state of the case . We are willing rather , or have a more complacential inclination , to be unpeopled from the Body , and this bodily sort of People , and to be peopled with the Lord , and that sort of incorporeal People , over which he more immediately presides in the upper World. He speaks comparatively , as the case requires . And because all comparison is founded in somewhat absolute , Therefore a simple disposition both ways , is supposed . Whence then , 1 st , This Temper is not to despise , and hate the Body . It imports no disdainful aversion to it ; or to this present State. 2 ly , Nor is it an impetuous precipitant tendency towards the Lord , impatient of delay , mutinous against the divine disposal ; or that declines present duty , and catches at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Crown and Prize , before the prescribed race be run out . An holy Man is at once dutiful and wise . As a Servant , he refuses not the Obedience of Life ; and as a wise Man , embraces the Gain of Death . 3 ly , But it is considerate , the effect of much foregoing deliberation , and of a thorough perspection of the case ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vers. 6. knowing , or considering , that while we are at home in the Body , we are absent from the Lord. This choice is not made blindly , and in the dark . 4 thly , It is very determinate and full , being made up of the mixture of Fortutide and Complacency , as was said . The one whereof copes with the evil , of being severed from the Body . The other entertains the good of being present with the Lord. Therefore this is the sense of a pious Soul in the present case , q. d. I do indeed love this Body well , and reckon it a grievous thing to be severed from it , if that part of the Case be singly considered , and alone by it self ; but considering it in comparison with the other part ; and what is this Body to me ? What is it as an Object of Love , in comparison of being with the Lord ? What is Death to me as an Object of Fear , in comparison of being absent from the Lord ? Which is a Death many thousand times more deadly than the other . III. The agreeableness of this temper to the general frame and complexion of an holy Soul as such . Which will appear , if we consider , 1. What sort of frame or impression , in the general , that is , that doth distinguish a sincerely pious Person from another Man. 2 ly , The more eminent Principles in particular that are constituent of it , and do , as it were , compose and make it up . 1. The general frame of an Holy Soul as such , is natural to it : 'T is not an artificial thing , a piece of Mechanism , a lifeless Engine ; nor a superficial , an external Form , an evanid Impression . It is the effect of a Creation , ( as Scripture often speaks ) by which the Man becomes a new Creature , and hath a Nature peculiar to him , as other Creatures have : Or of Regeneration , by which he is said to be born anew . Which forms of Speech , whatever they have of different signification , do agree in this , that they signify a certain Nature to be the thing produc'd . This Nature is said to be Divine , 2 Pet. 1.4 . somewhat born of God , as it is exprest 1 John 5.4 . and in many places more . And it is an intellectual Nature , or the restored Rectitude of such a Being . Now who can think but what is so peculiarly from God , a touch and impress from him , upon an intelligent Subject , should , with design , choice and complacency , tend to him , and make the Soul do so ? Especially , when it is so purposely design'd for Remedy of the Apostacy , wherein Men are revolted and gone off from him ? Will he suffer himself to be defeated in a Design , upon which he is so industriously intent ? Or is it supposable the All-wise God should so mistake himself , as to do such a Work upon the Spirit of Man , on set purpose for an End , which it is no way apt to serve ? Yea , and when he now takes him in hand a second time ? Nor can it be , but this Impression of God , upon the Soul , must have principal reference to our final State. It is a kind of Nature , and must therefore tend to what is most perfect in its own kind . But we need not reason in a Matter , wherein the Word of God so plainly unfolds the scope , and the success of this his own Work. By it we are said to be alive to God through Jesus Christ , Rom. 6.11 . To turn , and move , and act towards him , as many Scriptures speak . And towards him , as he is most perfectly to be served and enjoyed in the most perfect state of Life . We are said to be begotten again [ to a lively hope ] 1 Pet. 1.3 . ( Where Hope is taken objectively , as the following words shew ) to an Inheritance incorruptible , undefiled , and that fadeth not away , reserved in Heaven for us . And when , elsewhere , it had been said , Every one that doth Righteousness is born of him , 1 John 2. ult . There is immediately subjoined , Chap. 3.1 , 2. a description of the future Blessedness ; whereto 't is presently added , Vers. 3. And every Man that hath this Hope in him , purifyeth himself , even as he is pure . Implying the Hope of that blessed state to be connate , implanted as a Vital Principle of the new and divine Nature . And all Hope , we know , involves desire in it . Which is here intimated to be so powerful and prevailing , as to shape and form a Man's whole course to an agreeable tenour : Which it could not do , if Hope were not superadded to Desire ; for no Man pursues an end whereof he despairs . And what else is living Religion , but a tendency to Blessedness ? A seeking Honour , Glory , and Immortality , by a patient continuance in well-doing , Rom. 2.7 . Nor need we look further than this Context for evidence , that this divine Impression upon the Soul hath this reference . For when , Vers. 4. the Apostle had avow'd the fervor of his desire after that state wherein Mortality should be swallowed up of Life , he immediately adds , Vers. 5. Now he that hath wrought us to this self-same thing , is God , &c. And indeed , after that transforming touch , the great Business of such a Soul in this World , is but a dressing it self for the Divine Presence , a preparation for that state , wherein we are for ever to be with the Lord. And 't is not only an incongruity , but an inconsistency ; not only that which is not fit , but not possible , that a Man should ever design that as his end , which he cares not ever to attain ; or that for his last end , which he doth not supreamly desire . 2 ly , If we consider particular Principles that belong to this holy divine Nature ; the more noble and eminent Are Faith and Love. The former is the perceptive , visive Principle ; The other the motive , and fruitive . And these , though they have their other manifold References , have yet , both , their final to that state of absence from this Body , and presence with the Lord ; the one eying , the other coveting it , as that wherein the Soul is to take up its final rest . Here some consideration should be had of Objections , that some may be apt to make use of , to shift off the urgency of this Truth , and excuse the unsutable temper of their Spirits to it . 1. That they are unassured about their states God-ward ; and how can they be willing to die , and be absent from the Body ; or not be afraid of the Lord's Presence , whom they may , for ought they know , find an angry vindictive Judg , when they appear before him ? Answ. This , which is the most considerable Objection that the Matter admits of , if it were directly pointed against this Truth , as it hath been laid down , would answer it self . For it is not dying simply , that is the Object of this Inclination , but dying conjunctly with being with the Lord , in his blessed joyous Presence . Do not therefore divide the Object , and that Objection is no Objection . You are unwilling to die , and be banish'd the Divine Presence ; But are you unwilling to die and enjoy it ? Or , upon supposition you should , are you willing ? This is all that we make Characteristical , and distinguishing . Where there is only an aversion to leave this bodily Life and State , upon a fear we shall not be admitted into that blessed Presence ; there is only an accidental Obstruction to the more explicite , distinct , and discernable exertions of desire this way ; which Obstruction , if it be removed , the Soul would then follow the course which the Divine and Holy Principle in it doth naturally incline to . But the mortal Token is , when there is no such doubt ; and yet there is still a prevailing aversion ; when Men make no Question , if they die they shall go to God ; and yet they are not willing to go . In the former Case , there is a supream desire of being with God , only suspended ; take off that Suspension , and that desire runs its natural course . In the other Case , there is no desire at all . And the difference is , as between a living Man that would fain go to such a place , but he is held , and therefore goes not ; And one that is not held , but is dead , and cannot stir at all . For the Life of the Soul towards God is Love ; Aversion therefore is ( not an absolute , but ) respective Death , or quoad hoc , a Death towards him ; or , as to this thing , viz. being with him . 2. As for the Objection of being more serviceable to Children , Friends , Relations , or the Glory of God in the World , and his Church in it . Upon which last account this Apostle , ( Phil. 1.22 , 23 , 24. ) though he express a desire to be dissolved and to be with Christ ; yet is in a strait , and seems also very well pleased to abide in the flesh a longer time . He can himself best judg of our serviceableness . The meaning is not , that we should be willing to leave the Body before he would have us , but that we should not be unwilling then . And because we know not when his time will be , and it may be presently for ought we know ; we should be always willing and desirous , upon that supposition . Our desire herein should not be absolute , and peremptory , but subordinate , and apt to be determined by his Will ; which can determine nothing but what will be most for his own Glory , and for their best good who belong to him . But as to this Instance of the Apostle , we must consider what there was peculiar in the Apostle's Case , and what is common , or ought to be , to all serious Christians . There is no doubt there was this more peculiar to him , ( and to Persons in such a capacity and station as his was ) viz. As he was an Apostle , he was one that had seen the Lord , which was a qualification for the more special Work of that Office. Whereupon he was as an Eye-witness , to testify of his Resurrection ; upon which so great a stress lay , in asserting the Truth of the Christian Religion , and in propagating it with the greater assurance in the World. To testify as an Apostle , therefore , could not be done by one of a following Age. And 't is very probable , when he expresses to the Philippians , vers . 25. his Knowledg he should abide and continue yet longer with them all , i. e. with the Christian Church in the World , ( for we cannot suppose he was to continue at Philippi ) for the furtherance of the common Cause of the Christian Faith , which was their common Joy , ( and which would no doubt be increased intensively and extensively at once ) ; He had some secret intimation that all his Work in this kind was not yet over . Nor were such Monitions and Advertisements unfrequent with the Apostles , that specially related to the Circumstances of their Work. And so entirely was he devoted to the Christian Interest , that wherein he saw he might be so peculiarly serviceable to it , he expresses a well-pleasedness to be so , as well as a confidence that he should . As we all ought to do , in reference to any such significations of the Divine Will concerning us , if they were afforded to us . But as to what there is in this Instance , that is common and imitable to the generality of Christians , it is no other than what we press from the Text we have in hand : A desire to depart , and be with Christ , as that which is far better for us ; submitted to the regulation of the Divine Will ▪ as to the time of our departure , and accompanied with a chearful willingness to serve him here , to our uttermost , in the mean time . But we have , withal , little reason to think we can do God greater service , or glorify him more here , than above . There is indeed other Service to be done below , which is necessary in its own kind , and must ( and shall ) be done by some or other . But is our Service fit , in point of excellency , and value , to be compared with that of glorified Spirits in the upper Regions ? We serve God by doing his Will , vvhich is ( sure ) most perfectly done above . And our glorifying him , is to acknowledg and adore his glorious Excellencies . Not to add the Glory to him which he hath not , but to celebrate and magnify that which he hath : Whereof certainly the large minds of glorified Creatures are far more capable . He never needs Hands for any Work he hath to do , but can form Instruments as he pleases . And what is our little point of Earth , or any service that can be performed by us here , in comparison of the spacious Heavens , and the noble Employments of those glorious Orders of Creatures above , which all bear their parts in the great Affairs of the vast and widely extended Heavenly Kingdom ? We might as well suppose , that , because there is in a Prince's Family , employment below-stairs for Cooks and Butlers , or such-like Underlings , that therefore their service is more considerable , than that of great Officers , and Ministers of State. 3. And for what may be thought by some , that this seems an unnatural Inclination : We must understand what we say , and what our own Nature is , when we talk of what is natural , or unnatural to us . Ours is a compounded Nature . That is not simply unnatural that is contrary to an inferior Nature , and agreeable to a Superior . The most deeply fundamental Law of the intellectual Nature in us , was to be most addicted to the supream Good. The Apostacy of this World from God , and its lapse into Carnality , is its most unnatural state . To have an inclination to the Body is natural ; but to be more addicted to it , than to God , is most contrary to the sincere dictates of original pure and primitive Nature . There are now ( for our use ) many things to be inferred . 1. We see here , from the immediate connexion between being absent from the Body , and present with the Lord , there is no place for the intervening sleep of the separate Soul. Can such a presence with the Lord , as is here meant , consist with sleeping ? Or is sleeping more desirable than the converse with him our present state admits ? But of this much is said elsewhere . 2 ly , Death is not so formidable a thing as we commonly fansie . We are confident and willing rather . There is a Fortitude that can oppose the terrors of Death , and overcome . How many have we known die triumphing ! 3 ly , We see that Men of Spiritual Minds have another Notion of that which we call Self , or Personality , than is vulgar and common . For who are the [ We ] that speak of being absent from the Body , and present with the Lord ? The Body seems excluded that Notion ; which we know cannot be absent from it self . How like in sound is this to Animus cujusque is quisque ? Or , That the Soul is the Man ? I would not indeed drive this so high as some Platonists are wont to do , as if the Man were nothing else but a Soul ( sometimes ) using a Body . Nor do therefore think the Body is no more to him , than our Clothes to the Body , because the Apostle in this context uses that similitude . For that is not to be conceived otherwise than ( as is usual in such illustrations ) with dissimilitude . A vital Union must be acknowledged ; Only neither is it agreeable with their self-debasing thoughts , that seem to make the Body the more considerable part of themselves , that measure good and evil by it , as if what were grateful to the Body were simply good for them ; and that which offends the Body simply evil ; that speak or think of themselves , as if they were all Body , forget that there is belonging to them an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an inner Man , and an outer . That the latter may be decaying when the other is renew'd day by day . That the Father of our Spirits may often see cause to let our flesh suffer , ( and , at last , perish ) for the advantage of our Spirits , Heb. 12.9 , 10. ( So distinct are their Interests and Gratifications , and sometimes inconsistent ) . When Men make therefore this bodily , brutal Self their Center and End , how sordid and unchristian is their temper ! And how reproveable by some more noble-minded Pagans that had better learn'd the Precept , inculcated by some of them , of reverencing themselves . Of whom we find one * speaking with a sort of disdain ; Is this Body , I ? Another saying , He might be kill'd and not hurt ; and upbraiding to his Friends their ignorance , when they enquired how he would be buried . As if he could be buried , who ( he said ) should be gone far enough out of their hands . Another , that the Tyrant ( that made him to be beaten to death with Iron Mallets ) might break that Vessel of his , but himself he could not touch . 4 thly , We learn , that when God removes any of our dear godly Friends and Relatives out of the Body , tho he displease us , he highly pleases them . For 't is that they desire rather ; and we are sure he pleases himself , for what can induce him , or make it possible to him to do any thing against his own pleasure ? We are too apt to consider our own interest and satisfaction apart from theirs , and God's in such cases . And hence is that too vulgar and practical error among many very serious Christians , That when such as are dear to them are taken away , they reckon their thoughts are to be principally employed , in considering such a thing as afflictive , or punitive to them . 'T is true , that the affliction of that , as well as of any other kind , should put us upon very serious enquiry , and search what the sin is that may , more especially , have deserved it . But that ought , upon all occasions , to be principally considered in any case , that is principal . As God did not make such a Creature principally to please me , so nor doth he take away such a one principally to displease me . God's Interest is supream , their own next , mine comes after both the other . Therefore when the stream of Thoughts and Affections hath run , principally , in such a case , upon our own affliction , 't is time to check it , and begin to consider , with some pleasure , how the Lord and that translated Soul , are now pleased in one another ! He hath his end upon his own Creature , and it hath its end and rest in him . 5 thly , We see the admirable power of Divine Grace , that it prevails against even the nature love of this bodily Life . Not where discontent , and weariness of Life contribute ; but even where there is a willingness to live too , upon a valuable consideration , as this Apostle doth elsewhere express himself , viz. in the place before noted ; and how easily the Divine Pleasure could reconcile him to Life , notwithstanding what is said in the Text , is sufficiently signified in the words immediately following it . And the Effect is permanent , not a sudden transport , ( wherein many are induced to throw away their Lives upon much lower Motives ) ; This appears to be an habitual Inclination . At distant times , we find the Apostle in the same temper . That is not surely from the power of Nature , that is so much against it , as the stream of Nature now runs , i. e. that a Man should be willing to be plucked in pieces , and severed from himself ! And we see , Vers. 5. whereto it is expresly ascribed , He that hath wrought us to the self-same thing , is God. 6 thly , How black is their Character , and how sad their State , that are more addicted to the Body , and this bodily life , than to the Lord , and that holy blessed Life we are to partake in with him ! Their Character is black and horrid , as it is divers , from that which truly belongs to all the People of God , that ever liv'd on Earth ; and so doth distinguish them from such , and place them among another sort of Men that belong not to him ; such as have their portion in this Life , their good things here ; and who are to expect nothing hereafter , but woe and wailing . And who would not be affrighted that finds a Mark upon him , that severs him from the whole Assembly of the Just , and the Blessed ! Their state is also therefore sad and dismal : And in as much as what they place their highest felicity in , ( their abode in the Body ) they know will continue but a little while . Who could ever , by their love of this bodily Life , procure it to be perpetuated ? or by their dread of Mortality , make themselves Immortal ? Have not others , in all former Ages , lov'd the Body and this World as much ? and what is become of them ? Hath not Death still swept the Stage from Generation to Generation ? and taken all away , willingly or unwillingly ? To have all my good bound up in what I cannot keep ! and to be in a continual dread of what I cannot avoid ! What can be more disconsolate ? How grievous will it be to be torn out of the Body ! not to resign the Soul , but have it drawn forth as a rusty Sword out of the Sheath ; A thing which our utmost willingness ( will make the more painful , but ) cannot defer . No Man hath power over the Spirit to retain the Spirit , nor hath he power in death , Eccles. 8.8 . How uncomfortable , when the Lord's Presence , the common joy of all good Souls is to me a dread ! By the same degrees by which an abode in the Body is over-desired , is that presence dreaded and disaffected . And how deplorate is the case , when this Body is the best shelter I have from that Presence ! Would I lurk in the Body , and lie hid from the presence of the Lord ? How easily , and how soon will my Fortress be beaten down and laid in the Dust ! and I be left naked and exposed ! and then how fearful things do ensue ! But what now , doth this fearful Case admit of no remedy ? It can admit but of this only one , which therefore I would now recommend and press : The serious effectual endeavour of being , to a just degree , alienated from the Body , and of having the undue Love represt and wrought down of this bodily Life . Mistake not , I go not about to perswade all , promiscuously , out of hand , and without more ado , to desire Death , or absence from the Body . The desires of reasonable Creatures should be reasonable ; the product of valuable Considerations , and rational Inducements . The present case of too many , the Lord knows , admits not they should be willing to die . Who are they that they should desire the Day of the Lord ? a Day of such gloominess and darkness , as it is likely , should it now dawn , to prove to them ? No ; but let all endeavour to get into that State , and have their Affairs in such a posture that they may be , upon good terms , reconciled to the Grave ; and that , separation from the Body may be the matter , with them , of a rational and truly Christian Choice . And since , as hath been said , there are two terms between which the inclination and motion of our Souls , in this case , must lie from the one to the other , viz. the Body , and the Lord , life in the Body , and with the Lord. Let such things be considered on both hands , as may justly tend to diminish and lessen our inclination and love to the one , and increase it towards the other . So as that all things being considered , and upon the whole , this may be the reasonable and self-justifying result , to be well pleased rather to be absent from the Body , and to be present with the Lord. And , 1. On the part of the Body , and this bodily Life , consider , 1. How costly it is to you ! you lay out upon it ( the most do ) most of your Time , Thoughts , Cares . The greater part , most ( or even all : ) of their Estates . All the Callings you can think of in the World , and which all help to maintain at no little expence , are wholly for the Body : What costly Attendants must it have of Cooks , Bakers , Brewers , Mercers , Physicians , Lawyers , and what not ? One only excepted that refers to the Soul. And again , when all is done , how little serviceable is it ! when you would employ it , sometimes it is sick , sometimes lame ; sometimes lames the mind and intellect too , that it cannot do its Office , meerly thorough the distemper of bodily Organs ; is at all times dull , sluggish , indisposed ; The Spirit is willing , but the Flesh weak . Yea moreover , how disserviceable ! hinders your doing good , prompts to the doing much evil . What a world of mischief is done among Men , meerly by bodily Lusts , and to serve fleshly Appetite . These fill the World with confusion and miseries of all sorts . All catch from others what they can for the Service of the Body . Hence is competition of Interests and Designs : No Man's Portion is enough for him to serve the Body , ( or the mind , as it is depraved by bodily Inclinations ) . And so the World is torn by its Inhabitants , Countries wasted and laid desolate . Religion it self made subservient to fleshly Interest , and thence is the occasion of many a bloody Contest , of Oppressions , Persecutions , and Violences ; whereby , many times , it so falls out , that such as are most vigorously engaged in a design of serving the Body , destroy it ; their own as well as other Mens . And ( which is most dreadful ) Souls are numerously lost and perish in the Scuffle ; Yea , and very oft , upon the account ( or pretence ) of Religion , whose only design it is to save Souls ! And how many to save their Bodies , destroy even their own Souls ! Not having learn'd that instruction of our Saviour's , not to fear them that can only kill the Body ; or , being unable to suffer some lesser bodily Inconveniences , apostatize , and abandon their Religion , whereby that , and their Souls too , become Sacrifices to the safety and accommodation of an idoliz'd lump of Clay ! And how certainly ( if a seasonable Repentance do not intervene ) do they , who only thus tempt the Souls of other Men , destroy their own ! Nor can it be doubted , at this time of day , and after the experience of so many Ages , wherein Christianity hath been so visibly and grosly carnaliz'd , but that it is a Religion perverted to the support of the bodily and animal Interest , that hath thus embroiled the Christian World. How plain is it , that they who desire to make a fair shew in the Flesh , to strut in pomp , to glitter in secular grandieur and splendor , to live in unrebuked sensual ease and fulness , are the Men that would constrain others to their carnal Observances ! Men that serve not our Lord Jesus Christ , but their own Bellies . Who can think it is pure love to Souls , and zeal for the true ends of the holy peaceable Religion of our blessed Jesus , that makes them so vexatious and troublesome to all whom their fleshly Arm can reach and ruin , and whom their Spirit and way cannot allure and win ? Who that understands Religion , and the true design of it , and the blessed end wherein it will shortly terminate , would not be glad to be rescued out of this large diffusive unquiet Empire of the Body , that extends it self over all things , mingling its odious impurities , even with what is most Sacred ! Who would not long to be from under this Reign of the Beast , if he might have a fair way of escape ! And where Religion is not in the case , what multitudes of terrene Creatures , earthly-minded Men , are stupidly going down to Perdition daily , and destroying their Souls by meer neglect , while they are driving designs for the Body ! Which yet , in the mean time , is , at the best , but a Prison to the best of Souls . O how could they love God! admire , and praise him ! were they once out of this Body ! But it is not enough to a Subject wherein Love is implanted , and is a part of its Nature , to have only the prospect of what is unlovely ; or be told only what is not to be loved . There must be somewhat to invite and draw , as well as to depel and drive off . Therefore , 2 ly , Consider also , on the other part , The Lord , and that Life you are to transact and live with him . Little can now be said ; You are not ignorant where much is , and your own thoughts may , upon much conversing with the Holy Oracles , suggest yet more . And you have need to use your Thoughts here , the more largely , where your sense doth not instruct you , as on the other part it doth . Consider the Descriptions which you are copiously furnish'd with , both of him , and of the state in which you are to be present with him . Recount his glorious Excellencies ; his immense and all-sufficient Fulness ; his Wisdom , Power , Holiness , and Love in absolute perfection . Consider his high , equal , comely , amiable Regency over the blessed Community above , that spiritual incorporeal People , the pleased joyful Inhabitants of the Celestial Regions . And that he rules over them , and communicates himself universally to them , in a state of perfect Light , Purity , Peace , Love , and Pleasure , that is also immutable , and never to know end . There is nothing capable of attracting an intellectual Nature , which is not here ! But on both parts , suffer your selves to be directed also . 1. Take heed of over-indulging the Body ; keep it in subjection , use it , and serve it not . Primitive Nature , and the Creator's wise and holy Pleasure , ordained it to serve . Lose not your selves in it ; take heed you be not buried , where you should but dwell ; and that you make not your Mansion your Grave . Mansion do I say ? call it as this Apostle doth , and another , ( 2 Pet. 1. ) your Tabernacle only ; a Tent pitched for you , but for a little while . Every day look upon it ( and without fond pity ) as destin'd to rottenness and corruption . And as that , which when it ceases to be your cloathing , must be Worms meat . Labour to make the Thoughts easie and familiar to your selves of leaving it ; think it not an uncouth thing . How doth that part of the Creation that is inferior to you , abound with like Instances ? Of Fruits springing up out of this Earth , and growing to ripeness and maturity , with Husks , Shells , or other Integuments , which then fall off ; such as never ripen , they , and their enfoldings rot together . Esteem it your perfection , when your Shell will fall off easily , and cleaves not so close , as to put you to pain when it is to be severed from you . Endeavour the Holy and Heavenly Nature may grow more , and more mature in you ; so Death will be the more also an unregretted thing to your Thoughts . By all means labour to overcome the fear of it ; which that you might , our Lord also took a Body . Forasmuch as the Children are partakers of Flesh and Blood , he also himself likewise took part of the same , that through Death he might destroy him that had the power of Death , that is the Devil : And deliver them , who through fear of Death , were all their life-time subject to bondage , ( Heb. 2.14 , 15. ) Reckon not much of that fear , which is only the meer regret of sensitive Nature , purely involuntary . And that can no more obey the empire of the Mind , or be regulated by it , than you can make strait a crooked Leg by a meer act of your Will , or make your Body not feel pain . A fear from which the perfection of our Nature , in our blessed Lord himself , was not exempt . But it is one thing to extinguish even that Fear , another to overcome it . The former is impossible to you , the latter necessary . It is overcome , when a superior Principle governs you , and your Resolutions and Course , as it did our Lord. He did not , because of it , spare himself , and decline dying . You may feel perhaps somewhat of such a fear ( a secret shrug ) when you are to be let Blood , or have a Wound search'd . It governs not in such a less important Case , when ( being convinc'd it is requisite ) you omit not the thing notwithstanding . Labour herein to be hardy , and merciless to this Flesh , upon the fore-thoughts of the time when God will allow you to step forth , and go out of the Body ; and say to it , with an obdur'd mind , For all thy craving , and shrinking , thou shalt be thrown off . Labour it may , not only , not be the matter of your prevailing Fear , but be the matter of your Hope . Look towards the approaching Season , with pleasant chearful expectation : Aspire ( as it belongs to you to do , who have received the first Fruits of the Spirit , that blessed Spirit of Adoption ) and groan for the Adoption , ( the season of your being more solemnly own'd for Sons ) viz. the redemption of the Body , Rom. 8.23 . Which though it ultimately refer to the Resurrection , may be allowed to have an incompleat meaning in reference to Death too : For I see not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may admit such a construction , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 9.15 . i. e. that redemption of the Body may mean redemption from it ( wherein it is burthensome , a grievance , and penalty ) here , as well as there . The redemption of Transgressions , doth truly mean liberation from the penalty of them . From which penal Evil , of , and by the Body , ( so materially , at least , it is ) we are not perfectly freed ( as our blessedness is not perfect ) till Mortality be swallowed up of Life , and all the adopted ( the many Sons ) be all brought to glory together . How happy in the mean time is your case , when Death becomes the matter of your rational well-grounded hope ! You have many Hopes wherein you are liable to disappointment ; You will then have one sure Hope , and that will be worth them all ; none can prevent you of this Hope . Many other things you justly hope for , are hindred by ill minded Men of their accomplishment . But all the wit and power of your most spiteful Enemies can never hinder you from dying . And how are you fenc'd against all the intervening Troubles of Life ! Nihil metuit qui optat mori , You have nothing to fear , if you desire to die ; nothing but what , at least , Death will shortly put an end to . Make this your aim ; To have Life for the matter of your Patience , and Death of your Desire . 2 ly , On the other part also , labour to be upon good terms with the Lord ; secure it that he be yours . Your way to that is short and expedite . The same by which we become his , Ezek. 16.8 . I entred into Covenant with thee , and thou becamest mine . Solemnly and unfeignedly accept him , and surrender your selves . Without this , who can expect but to hear from him at last , Depart from me , I know you not ? Know of your selves , demand an account , Are you sincerely willing to be his ? and to take him for yours , without limitation or reserves ? Matters are then agreed between him and you : And who can break or disanul the Agreement ? Who can come between him and you ? I often think of the high transport wherewith those words are uttered ; The excellent knowledg of Christ Jesus my Lord , Phil. 3.8 . This is Christian Religion , not in a System , but as it is a vital principle , and habit in the Soul , inclining us , making us propense towards our blessed Lord ; addicting and subduing us to him ; uniting us with him . Whereby we come to know by inward sensations ; to feel the transfusions of his spiritful Light and Influence , and our Souls thereby caught , and bound up in the bundle of Life . So we have Christ form'd within ; His Holy Truths , Doctrines , Precepts , Promises , inwrought into the temper of our Spirits . And , as it follows in that Context , Phil. 3. to have him , according to the States , wherein he successively was , by correspondent impressions represented in us . So as that we come to bear the Image of him , crucified and dying , first ; then reviving , and rising ; and afterwards , ascending and glorifi'd . To know him , and the power of his Resurrection , and the fellowship of his sufferings , being made conformable to his Death ; If , by any means , we might attain unto the Resurrection of the Dead , Vers. 10 , 11. Let us not be at rest till we find it thus , in some measure with us . If we feel our selves , after this manner , internally and initially conform'd to him , this will be both a Preparative and a Pledg of our future perfect conformity , both internal and external . It will fit us to be ever with the Lord ; and assure us we shall , and can be no where else . That he and we shall not to eternity dwell asunder . We shall neither fear to be externally conform'd to him in his Death , to quit , and lay down the Body as he did ; nor despair of attaining with him the Resurrection from the Dead , and of being present with him in Glory . Or that he shall recover for us , out of the Dust , our vile abject Bodies , ( the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Body of our Humiliation , wherein we were humbled , as he was in his , ( as it follows in that , Phil. 3. vers . 21. ) and make it like his own glorious Body , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conform , and agreeable ) by that power , by which he is able even to subdue all things to himself . In the mean time , as this present state admits , converse much with him every day . Be not strangers to him ; often recognize , and renew your Engagements to him . Revolve in your Thoughts his Interest in you , and yours in him . And the nearer relation which there is between him and you , than that between you and this Body . Recount with your selves the permanency and lastingness of that Relation . That whereas this Body , as now it is ( a terrestrial Body ) will not be yours long ; He is to be your God for ever and ever . That , though Death must shortly separate you from this Body , Neither Life nor Death , Principalities nor Powers , things present , nor things to come , shall ever separate you from the Love of God which is in Christ , our Jesus , our Lord. While this Body is a Body of Death to you , he is your Life , your Hope , and your exceeding Joy , your better , more laudable , and more excellent Self , more intimate to you , than you can be to your self , ( as hath been anciently , and often said ) ; And for the obtaining whose presence , absence from the Body is a very small matter . A great * Prince ( in an Epistle to that Philosopher ) tells him ; I seem to my self not to be a Man , ( as the saying is ) while I am absent from Iamblichus , ( or while I am not conversant † with him ) . That we can better endure our Lord's absence , is surely a thing , it self , not to be endured . We should labour our acquaintance with him ( such as is fit to be between so great a Majesty , and such mean Creatures as we ) should grow daily . Yea , and endeavour to make the Thoughts more familiar to our selves , of spiritual Beings in the general . For we are to serve , and converse with him in a glorious community of such Creatures . An innumerable company of Angels ; The General Assembly , and the Church of the First Born , and the Spirits of just Men made perfect , Heb. 12.23 . In a Region where an earthly Body , remaining such , can have no place . Why do we make the Thoughts of a Spirit out of a Body so strange to our selves ? We meet with hundreds of Spirits in Bodies , and moving Bodies to and fro , in the Streets every day , and are not startled at it . Is a Body so much nearer a-kin to us , than a Spirit ; that we must have so mean a thing to come between , to mediate and reconcile us to it ? Why are we afraid of what we are so nearly allyed unto ? Can we not endure to see or think of a Man at liberty , ( suppose it were a Friend or a Brother ) if we our selves were in Prison ? The more easy you make the apprehension to your selves of a disembody'd Spirit , i. e. free , I mean , of any terrestrial Body , the better we shall relish the Thoughts of him who is the Head of that glorious Society you are to be gathered unto ; For the Lord is that Spirit , the Eminent , Almighty , and All-governing Spirit , ( to be ever beheld too in his glorified Body , as an eternal Monument of his Undertaking for us , and an assuring endearment of his Relation to us ) . The better your Minds will comply with the preconceived Idea we are to entertain our selves with , of the Constitution , Order , Employment , and Delights of that vast Collection of Heavenly Associates we shall dwell with for ever . And the more will you still incline to be absent from this Body , that ( among them ) you may be ever present with the Lord. And if you thus cherish this pleasant Inclination , think how grateful it will be when it comes to be satisfied ! How natural is that Rest that ends in the Center , to which a thing is carried by a natural motion ! How pleasantly doth the departed Soul of that good Gentlewoman , whose decease we lament , solace it self in the presence of her Glorious Lord ! I shall say little concerning her ; You will have her just Memorial more at large e're long . I had indeed the opportunity , by an occasional abode some days under the same Roof , ( several Years before she came into that Relation wherein she finish'd her Course ) to observe her strangely vivid , and great Wit , and very sober Conversation . But the turn and bent of her Spirit towards God , and Heaven , more remarkably appear'd a considerable time after . Which when it did , she shew'd how much more she studied the Interest of her Soul than the Body ; and how much more she valued mental and spiritual Excellencies , than worldly Advantages , in the choice of her Consort , whom she accepted to be the Companion and Guide of her Life . She gave proof , herein , of the real greatness of her Spirit ; and how much she disdain'd to be guided by their vulgar Measures , that have not Wit , and Reason , and Religion enough to value the Accomplishments of the Mind , and inner Man. And to understand that Knowledg , Holiness , an heavenly Heart , entire devotedness to the Redeemer , a willingness to spend and be spent in the Service of God , are better and more valuable things , than so many Hundreds or Thousands a Year . And that no external Circumstances can so far dignify a Drunkard , an Atheist , a profane Wretch , as that , compared with one that bears such Characters , he should deserve to be simply reckon'd the better Man. And that meer sober carnality , and ungodliness , suffice not to cast the Ballance . Or that have so little of these Qualifications for the making a true Judgment , as to think that Calling dishonourable , and a diminution to a Man , that refers immediately to the Soul , and the unseen World , and that relates and sets him nearest to God. She knew how to make her estimate of the Honour of a Family , and a Pedigree , as things valuable in their kind , without allowing her self so much vanity , as to reckon they were things of the most excellent kind , and to which nothing personal could be equal . And well understood , of the personal Endowments of the Body , and the Mind , which were to have the preference . Her Life might teach all , those especially of her own Sex , that a Life's time in the Body , is for some other purposes , than to indulge , and trim , and adorn the Body ; which is most minded by them who ( as that shows ) have , in the mean time , most neglected , and ( God knows ) most depraved and deformed Souls . I hope her Example more fully and publickly represented , will more generally teach . In the mean time , this Instance of our common Mortality should teach us all . We see this state of Life in the Body , is not that we were finally made for . Yet how few seriously look beyond it ! And it is amazing to think how little the Deaths of others signify , to the making us mind our own . We behave our selves as if Death were a thing only to be undergone by some few Persons , here and there ; and that the most should 'scape ; and as if we took it for granted , we should be of the exempted number . How soon are Impressions , from such occasions , talk'd , and trifled , and laugh'd , and jested away ! Shall we now learn more to study , and understand our own Natures ? To contemplate our selves , and our Duty thereupon ? That we are a mortal , immortal sort of Creatures . That we are sojourners only in a Body , which we must shortly leave to Dust and Worms ? That we are Creatures united with Bodies , but separable from them ? Let each of us think , I am one that can live in a Body , and can live out of a Body . While I live in one , that Body is not mine , I dwell not in mine own . That the Body must be for the the Lord , as he will then be for the Body . That we shall dwell comfortless and miserable in the Body , if we dwell in it solitary and alone , and have not with us a better Inhabitant . That our Bodies are to be Mansions for a Deity , Houses for Religion , Temples of the Holy Ghost . O the venerable thoughts we should have of these Bodies upon this account ! How careful should we be not to debase them , not to alienate them . If any Man corrupt the Temple of God , him will he destroy , 1 Cor. 3.16 . Will a Man rob God ? break and violate his House ? how horrid a Burglary ! Shall we agree to resign these Bodies , and this bodily Life ? Our meeting will have been to good purpose , might this be the united sense of this dissolving Assembly . Lord here we surrender and disclaim ( otherwise than for , and under thee ) all right and title to these Bodies and Lives of ours . We present our Bodies holy , acceptable , living ( yet , living ) Sacrifices , as our reasonable Service . Let us do so , and remember we are hereafter not to live to our selves , nor to die , at length , to our selves , but living and dying to be the Lord's . FINIS . Advertisement . THere is lately printed , A brief Exposition of the Lord's Prayer , and the Ten Commandments . To which is added , The Doctrine of the Sacraments . By Isaac Barrow , D. D. and late Master of Trinity-College in Cambridg : And now , since his death , publish'd by Dr. Tillotson , Dean of Canterbury . Printed for Brabazon Aylmer , at the three Pigeons over against the Royal Exchange in Cornhil . In Octavo . Notes, typically marginal, from the original text Notes for div A44681-e810 Psal. 16. Vers. 2. Vers. 3. Vers. 4. 2 Kin. 4. Heb. 11.1 . Ambros. de bono mortis . 2 Cor. 4.16 . * Epict. Socrat. Anaxarch . * Julian . Ep. ad Iamblic . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 
A44880	----	A sermon preached at Stanton-Harcourt Church in the county of Oxford, at the funerall of the Honourable the Lady Ann Harcourt, who deceased Aug. 23, 1664 together with her funerall speech. Hall, Edmund, 1619 or 20-1687. 1664 Approx. 91 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A44880 Wing H329 ESTC R20425 12677481 ocm 12677481 65595 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44880) Transcribed from: (Early English Books Online ; image set 65595) Images scanned from microfilm: (Early English books, 1641-1700 ; 356:5) A sermon preached at Stanton-Harcourt Church in the county of Oxford, at the funerall of the Honourable the Lady Ann Harcourt, who deceased Aug. 23, 1664 together with her funerall speech. Hall, Edmund, 1619 or 20-1687. [6], 64 p. Printed by A. & L. Lichfield ..., Oxford : 1664. Epistle dedicatory signed: E. Hall. Errata: p. 64. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Harcourt, Ann, -- Lady, d. 1664. Funeral sermons. Sermons, English. 2004-01 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-04 Judith Siefring Sampled and proofread 2004-04 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A SERMON Preached at Stanton-Harcourt Church , In the County of Oxford ; At the FUNERALL Of the Honourable the LADY ANN HARCOVRT , Who Deceased Aug. 23. 1664 Together with Her Funerall Speech . OXFORD , Printed by A. & L. Lichfield , Printers to the Vniversity , Anno Dom. 1664. To the Right Worshipfull Sr PHILIP HARCOVRT Kt. Of Stanton-Harcourt , in the County of Oxford . SIR IN obedience to Your Commands ( for such to me are your requests ) and that I might give a publike testimony of my gratitude for all your Favours , and bounty towards me , I have Pressed the ensuing Sermon for Your Service , & prefixt Your Name , as having the greatest right thereto . T is the first Sermon , of this kind , that ever I made , and I hope 't will be the last on so sad an occasion . I acknowledge that not long before , at the intreaty and tears of two poor Orphans , and the importunity of their Friends , I ( having , God is my witness , no other end then charity , to save the distressed Orphans charges , and Bury their dead Father decently ) Preached at his Funeral , a Sermon made long before upon another occasion . This innocent act , some have endeavoured to asperse , pretending ( as you have heard ) that some Men of worth and note , have highly censured me for it . Which I cannot believe ; 't is below their worth to wrong open innocence . Indeed we read of a man of a great Name ( Alexander ) that wronged St Paul ; but of no worth , he was a Copper-smith . I cannot think men of worth , let their names be never so great , will take up here the Tinkers office , 't is too smutty for them . Sir , the Coare lies here ; Your pitching upon so worthlesse and inconsiderable a person as my self , for such honourable imployment as this , has begot a heart-burning in some narrow breasted persons , which breakes out into such kind of groundless aspersions : as if I affected popularity , and Pharisee like desired to be seen and heard in publick : whereas ( the Lord knowes ) I no more delight in it , then the deformed Cripple , to be seen on a Theatre . Had I sought this honour , so much grudg'd me , I acknowledge I had justly deserv'd the censure of being arrogant : had I deny'd you , who , that knowes my obligations , could accuse me of lesse then high ingratitude ? I am confident , persons of farre higher worth were invited first to this noble task , and t is our unhappyness we injoy'd them not ; their high parts would farre better have become this Scene : but , but let me say , none could have more pathetically performed the part of a mourner then my self . Many might have done it with greater skill and parts , but none with stronger affection . Sir what I here have brought , is so mean , that with greif and blushing I present it . I know your goodness will bate it something , upon the score of grief , that stupefyes , and at that time I was overwhelmed with . You must expect nothing that 's florid either in Sermon or ensuing Speech . Non est conveniens luctibus ille color . I presume you 'l find truth plain and pertinent in them both . The last is justly culpable , non in regard of what is , but what is not ( that ought to be ) said : All there is generally known to be truth ; but that All , amounts not to Half of what 's due to Her you justly loved so dearly . However , knowing that your modesty had rather I erred on this , then the other extreme ; and presuming your generosity will courteously accept of weak things well meant ; I humbly put my self at your feet , and this poore thing into your hand , and begge nothing but your pardon for it : Doe Your Self , and it that right , in reading it as to agnoscere quod Dei est , and vouchsafe the Authour the favour as to ignoscere quod hominis est , so will you eternally oblige Sir Your most humbly devoted Servant E. Hall. Ezekiel 24. v. 16. Son of man , behold , I take away the desire of thine eyes with a stroak . THis Sable Sceane bespeakes our sorrow and has drawn us hither , as you see , to tread the mournfull stage this day in a drooping stateliness , whether we are come to pay the last kisses of an honourable farewell , in a tribute of tears , justly due to the Herse of the Lady ANN HARCOVRT . For this end , I have chosen this apposite Text , which when I have repeated , I may close my book , sit down in sorrow , and in tears take up our Saviours words and say , this day is this Scripture fullfilled in your eies . It sounds like thunder in all our eares , and like a thunder bolt thrown from the hand of the Almighty , seemes to shiver that soul of her nearest relation , who erst while was giving it up to her , that She might live . But that must not be , Heaven's decree must be as well obey'd as fear'd , which speaks this day , as it did to this holy man of God here in my text ; Son of man behold I take away the desire of thine eyes with a stroak . The Text is a sorrowfull and unexpected , but peremptory message from God to the Prophet . In it we may observe , the Agent , and the Patients . The Agent , God. The Patients are , 1 the Prophet the looser , and the Person lost his Wife . But we shall take the words as they fall , wherein there are these Five things observable . 1. The Title given to the Prophet Son of man. 2. His duty injoyned him , imply'd in the word behold . 3. The Authour of this , l. 4. The sad message exprest take away the desire of thine eyes . 5. The manner how , with a stroak . Of these I shall breifly touch in their order . 1. Of the Title given to this eminent servant of God , Son of man , in the Hebrew tis ben Adam . Adam , was the name of the first man , the father of mankind , and he had his name from red earth , out of which he was formed . This Name , though it be common to his posterity , yet since the fall , the Scripture useth thereby to denote the weakness or the wickedness of man , as Iob 25.6 . Bildad styles ben Adam , a worme , i. e. a weak inconsiderable creature , non solum quia sicut vermis ex corruptione nascitur ; sed quia abibit tandem in vermes . Pineda ex Philip. A creature of no continuance , or stability , wormes meate . In 1 Sam. 26.19 . there , ben Adam , signifies a wicked man : If they be Children of men that have stir'd thee up against me , Cursed be they : there bene Adam signifies wicked men , the incendiaries of a King against his loyal subjects are wicked men , and deserve to be accursed . Likewise in Ps. 57.4 . my soul is amongst Lyons , even the sons of men , i. e. wicked men . The Hebrew language wants not words to set forth a man of worth ; they style him ish , from esh , Fyre , importing Life , Spirit , and Vigor inhi Ps. 49.2 . We find both here mean men , and men of worth set down under a various expression : gam bene Adam gam bene ish ; which our English for want of fit words have in our language rendred both high and low , but learned Tremelius more aptly in the Latine , tum nati plebeo homine , tum nati praestanti viro. After the same manner the Grecians distinguish of men ; they call the vulgar men by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a suspiciendo sursum . i. e. he looks upward for help , being helplesse in himself , but men of worth and quality , they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitruous . We find both these in Herodotus speaking thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There are ( saith he ) many men , but few virtuous magnanimous men in the world . But can there no better title be found for Ezekiel , then ben Adam , which is a diminitive title at the best ? His Name , Birth , worth , and Parts be speak him great ; his Name , saies Origen and Hierom , signifies Dei imperium , seu fortitudinem Dei , and such as his name was , such was he , strengthned by God , and mighty with him ; his Birth was Honourable , and his Parts , and Piety answerable to his birth ; St. Hierom on Ezek. c. 47. calls him for his profound parts , Scripturarum Oceanum & mysteriorum Labyrinthum , & in another place , sui seculi portentum . Epiphanius and Adricomius say he was an eminent Martyr : Certainly with men , he was great ; but now God comes to speak to him , he 'l make him know that he is but ben Adam , a poor , weak , helpless , inconsiderable creature , full of sin , and imperfection . Obs. 1. When God comes to deal with men of high degree , and eminent parts , He 'l make them know they are but low , worthless , meane and helpless creatures . Great men in Learning , are apt to idolize their guifts and indowments ; they , for the most part , sit without the gunshot of controll ; few dare say to them , what dost thou ? they have more flatterers then friends , who , as sutors for their favour , by their flattering applauses , stand like magnifying glasses before them , and make them seem bigger then they are . Thus Herods eloquence must be extold to the skies , and he deified . A Scholer that by his parts has got the popular applause , how strangely , oft times , may we observe him to be puffed up , how he states it , and struts it in his fancy , thinking the heads of his betters , scarce ground good enough for him to put the sole of his foot upon . T is not only so , with men of great guifts , but graces also ; which made our learned and religious Fox say , he got hurt by his graces , and good by his sins , His graces puffed him up . Thus also t is with men of great Wealth , as Solomon observes , the rich mans wealth is his strong city , which he opposeth to any right or reason ; it exalts them in their thoughts and words ; might , and power , and honour , and majesty , is the common dialect they discourse in . Dan. 4.30 . Is not this great Babylon that I have built by the might of my power , and for the honour of my majesty . Hence it comes to pass , that they quite forget themselves ; and now God comes as their remembrancer . Iob was a man eminent in guifts and graces , and so highly confident he was of them , that in the end of his last defence Iob 31. he challengeth God to come forth against him : and in c. 38. God comes forth to coole the courage and pull down the confidence of Iob ; now you find Iob chap. 24.6 . alter'd of a sudden . He that shone in his integrity before , like the Sun ; when devine brightness appeares , now goes out , he shrivels himself now to nothing , and creeps into the dust again from whence he came . * I abhorr my self in dust and ashes . Thus doth God , when he comes to deal with men of great power and wealth , he humbles them , he makes them know themselves . So he dealt with that lofty King Nebuchadnezar , he made him know that all his honour and wealth and power , was not in his own keeping , and he makes him confess it . St Hierom observes in his Hebrew questions on 2 Chron. 24.17 . that King Ioash being exalted to the Throne , became so proud , that he permitted himself to be worshiped as God. And Cassian observes , that God punish'd him with such loathsome diseases that all his freinds forsook him , and God did it , saith he , Instit. lib. 16. cap. 21. Ut carnis ignominiosa contagio patefaceret immunditiam cordis ejus occultam , quam superbiae mal● contraxerat , ac manifesta pollutione corporis probaretur impurus , qu● elatione spiritus factum se non sentiebat immundum ; that the ignominious contagion of his flesh , might open the secret uncleaness of his heart , which by the evil of pride he had gotten , and by the manifest polution of his body , he mihgt be prov'd impure , who by the pride of his heart did not perceive himself to be capable of polution . When great men wil make themselves Gods , God will make them know they are but a lye , they are bene Adam , gods of red earth , and unto that their godships must return : And when God comes to sit amongst these gods , he 'l make them know so much . Psal. 82. I have said ye are Gods , but ye shall dye like men . This should teach men of great guifts and graces , and those of high place and eminency , to carry themselves humbly , remembring always that ther 's one higher than They , that always eyes them . He is no respector of persons , he hates pride in great men as much as in men of low degree , and when he comes to deale with the Mighty Monarches of the earth , he 'l make them confess as Nebuchadnezar did , that those that walke proudly , he is able to debase them ; He 'l not spare any be they never so neare or deare to him . The blessed Virgin herselfe the Mother of our Lord , if She meddle with things to high for her , though Christ as man be her Obedient Son , yet as God he will sharply rebuke her , 2 Ioh. 4. Woman what have I to doe with thee ? these words ( what ever the Papists and some other say ) are acknowledged by the Fathers to be a sharp rebuke . 'T is v●x indignationis says Athanasius and Chrysost. 't is vox reprehensionis , says Augustine : 't is vox repulsae , says Irenaeus . I conclude this then with the words of the Psalmist , blessed is he that feareth always ; 'T is the safest way for great men in gifts and eminency to walk in a reverential feare , and holy awe of him who is higher than they . I pass from the title given to the Prophet to the duty injoyned him . 2. Behold , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinne God was now about to bring the dreadfullest National judgment that ever befell Judah . The Temple of Solomon , the Arke of the Covenant , together with the City and its glory , are now to be taken away from them , which was the delight of their eyes , and the crown of their glory . And as a certain and infallible signe of this , God will by a sudden and heart cutting stroake upon the Prophets family make that the type of it ; and therefore the Lord injoynes the Prophet here to behold it . Behold . It implyes attention joyned with trembling & wonder . And then , behold , so as certainly to be assured of what I am about to doe : so much the word in Scripture carryes in it . 2 , Obs. God's severe judgments upon a family or nation call for our most serious attention . This is that God looks for from his people when he afflicts them , Isay. 22.12 , 13 : at such a time the Lord by his afflictions calls for weeping and mourning and guirding with sackcloath . This the Saints have practised , Ps. 119.120 , my flesh trembleth for fear of thee , and I am afraid of thy judgments . If the Lyon roare the beasts of the forrest tremble , and shall not the creature tremble when the Creator thunders out with his judgments upon them ? 'T is sensless stupidity , madness , and folly to be smitten by God in our Persons , relations , or families and not to feel it , not to grieve for it , nor bewaile it . He that thinks to gain the name of valiant by a sturdy outfacing his greif under the afflicting hand of God , is quite mistaken , for he shall but gain amongst the wise the name of frantick and fool hardy mad-man ; so says St. Augustine , Gloriatur de viribus propria voluntatis tanquam de stupore morbi , non de robore sanitatis , insania oft ista gloriatio , non est patientiae sed dementiae , August . de patient . cap. 23. Hear how the Prophet Ieremiah complain● of such , cap. 5. vers . 3. Thou hast smitten them but they have not sorrowed , they have made their faces harder than a stone , there is no stone so hard but the hammer will break it , but God's hammer of affliction did not break them ▪ Moses smote the rock and it gushed out water ; but God smits the hard harted sinners in their relations , estates , and no penitential waters flow from them ; these are such desperate sinners , that they seem to be past hope of recovery ; there is as much hope of a clod of earth to be made rational as these to be reclaimed , and the same Prophet insinuates as much , 22. Ier. 30 : when he leves sensless sinners and cries out , o earth , earth , earth , hear the word of the Lord , what 's the word ? why write this man childless , a man that shall not prosper ; he is rather an inanimate clod , than a man hat takes not to heart such judgments ; yet such stocks there are that are twice dead , the●r consciences being feared with hot irons of hell ; mark the doome of such desperate contemners of God's judgments ; since God intended them as instruments of their convertion , and they abuse them , 22 Isay 13 ; insteed of mourning and weeping there was joy and gladness , slaying of Oxen , and killing of sheep , eating flesh and drinking wine , let us eate and drink for to morrow wee shall dye . Surely this iniquity shall not be purged from you till yee dye ; after contempt of God's judgments upon us comes death . Oh beloved take heed how you carry your selves under the hand of God afflicting you . Behold it with such serious meditation of the goodness and severity of God , as that it may raise up sutable affections in you , Rom. 11.22 . Eye his severity with submission , fear and trembling ; eye his goodness with adoration and thankfulness . Behold them so as to bewaile them , chiefly the cause of them . Though fooles may make light of such doleful dispensations , yet the prudent will lay them to heart , Amos 3.6 . But what is it , the Prophet is injoyned to behold ? This leads me to the Third thing observable in the Text ; which is the object matter of the injunction , which is : The Judgment exprest , with the Author and the Manner of it : we cannot seperate them . The Agent , is the Lord , I , the Soveraign of the vniverse : The Judgment express'd , is , take away the desire of thine eyes : The manner how , with a stroak . The desire of thine eyes . I 'le omit the various readings of the phrase , since they all agree in the sense ▪ The desire of thine eyes , is thy Wife , a wife being to every virtuous man the delight of his eyes , the only amiable and delightfull object God in the world hath given him ; nihil enim ( saies Hierom on the place ) vire , vxore bonâ amabilius , quae a Deo homini providetur . She might be the desire of his eyes , as a beautiful person ; and without sinne , since by instinct of nature all men owe a kind of homage to it ; beauty being the guift of God , as heathens and Christians grant ; * hac tua sunt , domine , bona sunt , quia tu bonus ista creasti . 'T is the bountiful advantage of divine creation says Tertullian , and the comely ornament of the Soul ; 't is to the gracious Soul as a rich enamel to a choise jewel . As she was ( which in charity we may judg , being a Prophets wife ) a gracious Woman , she might be the desire of his eye , and joy of his heart . Or merely as she was his Wife , she might justly be the desire of his eyes , 1 Cor. 11.7 . St. Paul says , the Woman is the glory of the man. How his glory ? That he should be the head of a creature equal to him , in understanding , will , liberty , and in all other divine privileges , as wisdome , grace and glory , of which she is capable . To be the head of so excellent divine a creature , is the top of his glory . She is ( says Salmeron ) in●●gne viri ornaementum . So that she might well be , as his Wife , the desire of his eyes . Well , be she so to him , however , God is now about to take her away , but how ? by a stroake , morte repentina , suddenly , some think by the plague , but that 's uncertaine , the word being of general use for all the Plagues in Egypt . However t was suddainly , for vers . 18 ; he preacht in the morning to the people , and she dyed in the afer-noone . Now lay all this together , and what a sad face of sorrow will here appeare ? That she who was his Wife , and the bosome Friend , the Cabinet of his heart , where he safely layd up all his secrets , his Comforter in sorrow , his Physician in sickness , his loving and pleasant Friend in prosperity , and his sure and trusty Friend in adversity : That she should suddenly , unexpectedly , be taken from him ; That she who last night layd her lovely face in his bosome , and with her loving armes embraced him , should this night lay them in the grave ; What can we gather hence ? Will fruit be found upon such thorns as these ? Yes , from these thorns we may gather these grapes . 3. Obs. That the choisest comforts and the dearest imployments of this life are uncertaine and mutable . And then for the circumstantial aggravation of this affliction , 't is on a sudden , and the Prophet is cal'd upon to attend . Who would not have gladly shut his eyes , and stopt his eares at this ? but 't is otherwise , the Prophet is call'd as 't were to stand at the block while the fatal blow is struck , he must behold it ; the good man nearest concern'd , must be the chief spectator . 4. Obs. That God oft times exerciseth his choise and eminent Servants with most sharp and sore temporal losses and afflictions . Lastly , As this affliction was a type of future judgments to come upon the nation observe . 5. Obs. That many times sharp afflictions on the godly are certain presages of the wickeds judgment at hand . we return to the 3d Obs. 3. Obs. That the choisest Saints of God can call none of these earthly enjoyments certain good things : God can take them away by a stroak , they are mutable . Riches are God's blessings , but they make them selves wings and fly away as wel from Saints as Sinners , as well from Iob as Nebuchadnezar . He that to day had his table spread with dainties , that could wash his footsteps in butter , to morrow may have none to put in his belly . This word , take away , spoiles all . If God the great hous-keeper of the world say , take away , before we have halfe satisfied our selves , the full table is presently voided , and then ( as Hugo Victor , in Psal. 24. ) dum gustu appetitum provocant , transitu desiderium fraudant . Whiles they provoke the appetite to tast of them , they deceive the desire in their sudden departure . A good wife is a great blessing and guift of God , but they we see are uncertain to . Faithful Abraham's Sara the wife of his bosome dyes away from him . And holy Iacob's Rachel , beautiful , and best beloved Rachel , fruitful Rachel , this fruitful tree is cut down in the time of fruit bearing . A good name is the greatest of temporall blessings ; Christ had it most deservingly , yet he could not keep it ; they counted him a wine-bibber , a friend to Publicans and Sinners . They layd to his charge two of the higest crimes against first and second table ; blasphemy , and usurpation . They accounted of him but as a Magician , on that wrought by the Divels help . Our time of living here , 't is the choisest tallent that we have , upon it depends our eternal woe or welfare . Life , it is that which gives the main injoyment to all the comforts we possess . Who can define it ? he best defin'd it that did not define it , that sayd , 't was nescio quid , a certain sweet thing I know not what , 't is beyond all paralel ; yet see what the Scripture says of its uncertainty ; 't is compared to grass , to the flower of the field , that is subject to be eaten up by Cattel , or trodden down , or gathered by the Passenger . If it outstand these , ere long it blossoms , withers , and dyes ; such is our life , in our best estate we are altogether vanity , because uncertain and mutable , Psal. 39.5 : therefore Solomon in Prov. 31.8 . calls the Sons of men , bene haloph children of chang . Iob compares our life to a Post , a Ship , and an Eagle hasting to her prey . Observe the climax : a Post makes hast , stays not , rides night and day ; but he will at last tyre , and then he must ly down : therefore he takes up a stronger comparison , and compares our life to a Ship sayling , that tyres not : but wind and tyde may faile and then she stands still ; therefore he compares our life to an Eagle , sharp set in pursuing her prey . An Eagle is the swiftest and strongest of long wing'd Hawkes , what flyes stronger and swifter than she ? Such is our time here , it flyes away upon a swift wing , and death when it makes a stoop at us maks no canceleire . Well then , since all our earthly injoyments are of no certain continuance , le ts learn hence these three lessons . Be not vainly confident in the possessing of them ; 't is a vanity in a great Person to build strong presumptions upon worldly props that are tottering and weak ; the Psalmist excellently turnes their hearts outward , Ps. 49.11 that the posterities to come may decline that vanity ; he speaks of worldly rich men , and tels you their purposes , thoughts and designes ; God has blest them with estates and prosperity ; and now their inward thought is that their houses shall continue for ever ; doe they think to live for ever ? no , but they intend their posterity shall live for ever , and keep up the state and grandure of the family , therefore they call their houses after their name , says he ; they think , now God has blest them with a numerous off-spring , that nodosa quadam aeternitate , their name shall be kept up for ever : but what says the Psalmist , this their way i. e. their contrivance , is their folly , vers . 13 : to build such high presumptions on such rotten props is their folly : and they find it so , for in the next words , says he , they goe down to hell like sheep , and death feeds on them : How like sheep ? why , like as silly sheep in a fat pasture , feed and play , and fear nothing , though the Butcher come and fetch away , now one , then an other ; which startles them for the present , but that being over , they fall to feed and play again , until the Butcher by little and little fetch them all away at last . So doe these worldly Confident men , who are fed to the full , and have enough to keep up greatness to posterity , who securely , wantonly and haughtily , vant it in their thoughts that they shall continue for ever ; find death like a Slaughterman ever and aanon come amongst them , now taking a daughter , then a son , anon a wife , 'till at last all the props they trusted in be taken quite away . How oft doe we see it come thus to pass , that many great families are quite taken away from their great estates ( like sheep out of a fat pasture ) and the estate passes into an other name and family . I will conclude this with that wise King's counsel , Pr. 27.1 . Boast not thy selfe of to morrow , for thou knowest not what a day may bring forth . The word halal signifying to boast , signifies also to be madd . q. d. 't is madness and folly in men of wealth and greatness , to think to build their nests among the Stars , when they are not sure of injoying any thing they have a whole day . The family of Eli , which was the greatest in Israel in the morning , its props were cut down ere night , and the rest destin'd to perpetual beggery ; And Iob liv'd to see himselfe in one day stript of all that he could call good in this world . The Chaldee therefore reads the text thus , for thou knowest not what this day may bring forth . That day that Belshazar was priding himselfe in his greatness , he fell . Let me speak then to you rich and great men in the Apostles word , Charge the rich in this world that they be not high minded ▪ nor trust in uncertain riches . The more confident you are , the less secure , especially if you belong to God , qualibet elatio tanto citius rumpitur , quanto amplius inflatur . Greg. Ep. 2. Moderate your affections to the world , and the things of the world . You are certain of nothing but this , that you have not long time in them . We are no free-holders here , at most but tenents at will. You that are great Lords of Lands you may set for three lives : but you your selves have but one in your estates , and that a short uncertaine one . Observe the inference , Paul draws from this , the time is short , 1 Cor. 7.29 . What then ? not , Let us eate and drink , for to morrow we shall dye ; but , Let them that have Wives be as if they had none , and they that weep , as if they wept not , and they that rejoyce , as if they rejoyced not , and they that buy , as if they possessed not , and they that use this world as not abusing it , for the fashion of this world passeth away . The time is short , for so much as remaines of it to be folded up ; so learned Beza and Pareus read it , making no comma in the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Beza so reads it from the authority of many ancient copies . Paraeus saith , the Apostle useth here a metaphor taken from sayles ( quae cum navis prope portam est , contrahi solent . When the Ship comes neare her port , the Saylors take in the main sayles , leave only one small one abroad then . ) So that the meaning seems to be this , that time which hath for 5000 yeares been furling up , is now drawn into a narrow compass , the end is at hand , we are entring the haven of eternity : if time be short , then all the things that depend upon it are short : if time it selfe shall be no more , after a few dayes , then all these things we injoy must be no more : Then 't is high time to moderate your affections towards houses , lands , children , wives , and every thing you possess , for they are not to be yours after a few dayes ; use the world as a Pilgrim his Inn , saith Augustin tract . 40. In Iohan. Utere mundo quemadmodum viator in stabulo ; utitur mensa , calice , urceo dimissurus non permansurus : and the Argument in the close of the Apostles words is cogent ; For the fashion of this world passeth away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the pageantry , the shew , the things of this world are but mere outside things ; like a pageant , gold without and pastboard within ; and then , they pass by as a shew that goes along the streets : it s soon gone ▪ The heathen could say of worldly things , hoc unum scio omnia mortalium opera mortalitate damnata : inter peritura , vivimus : Sen. Ep. 91. Oh beloved , think oft with your selvs what it is you so dote on , you so love , so insatiably thirst after ; why t is that that is vanity , & of no continuance . Who would venture his life , for the gathering a flower that he knowes will soon wither in his hand ? Tertullian wonders at the Romans , that they should indure such hardship , and run such hazards , to gain a Consulship , which was but for a year ; 't was but , saith he , unius anni volaticum gaudium ; may not we much more wonder at Christians , who spend all their time , wits , strength and spirits , to enjoy that which for ought they know , is but unius horae volaticum gaudium ; for ought they know , God may say , this night shall all be taken from thee . 2. Since the choisest of our earthly enjoyments are perishing , mutable and uncertain : Let this teach us to put a true estimate on those things that are eternal , that are perminent . Had the Young Man in the Gospel , but consider'd , what was promised him , if he would sell all , he would , no doubt have cheerfully performed what Christ required . T was Treasure in Heaven was promised him . The least treasure of heaven is worth all the worlds possession , because eternall : had the young man put eternal into the Scale with his great possessions , they would have seemed no more great in his eye ; But this curse of the young mans , is that which falls upon us ; men are like bruit beasts , wholely taken up with sensuality , and devoted to temporall things ; but the things which are not seen , which are eternall , are contemned and slighted and laught at ; their carnall minds are enimies to such things , they are foolishness to them : the reason is , because they see no farther then what they sensually apprehend , they cannot see ( as St. Peter says ) a farre off ; and therefore men affect , what they sensually apprehend , which can goe no higher then sensuall things , things which are seen , which are temporall . Pray therefore , again and again , that God would inlighten your minds , by Faith , to see the excellency of things that are eternall ; nothing but this , will lessen the world to you ; what are great possessions , honours , crowns , to eternity ? to be made a King for a day , and ever after a begger ; what comfort can this be ? but he that hath an interest in Christ , is made a King for ever ; what is it to have an hour , or two's pleasure , and ever after live in a dungeon ? these profits , pleasures , honours , riches , are but for a moment , and leave a sting behind them , but the pleasures , profits , honours , of heaven are eternall ; life eternall , Ioyes and pleasures at his righ hand for ever more , Crowns incorruptible , and many such Scripturall expressions . This made Moses throw away his honours , titles , court favours . Heb. 11.24 . Aegypts treasures : and what did he exchange these things for ? he exchanged these things for suffering , v. 25. for reproaches , for the wrath of the King. Reason would think the man madd . Indeed had this been all he had exchanged for , he had been of all men most foolish and miserable ; no , Moses could see that Aegypts greatness , power , dignity , was uncertain ; had he been invested in it all , it could not long have continued : that would have gone from ●im , or he from that . But he , v. 27. saw him that is invisible , by faith he looked to an eternall reward , to the favour of an eternall King. How little doe Wives , Houses , Honours , seem to that soul , that by faith , sees an eternall Bridgroom , a House eternall in the heavens , and an eternall Crown fitted for his head ; they seem no more then Mole hills to mighty Mountaines . From the circumstantial aggravations of the affliction to this holy Prophet , as the nearness , and dearness of the person taken from him , the suddenness of it , with a stroak , and the certainty of it , God himself saith it , and who can reverse ? and the Prophet that was nearest concern'd , must be the first informed of it , and the chief spectator of this dreadfull blow . Obs. 4. That God oftimes exerciseth his choisest servants with sharpest afflictions , with heart cutting lashes of providence , and that suddenly , unexpectedly , , and very heavily . In handling this ( which I cheifly intended ) I le doe these Three things : 1. Shew that 't is so , 2. Why 't is so , 3. Apply it . 1. That it is so , Scripture examples prove it . Examples of this , are as old as the world . So soon as God set up a School , a Church , in the world , we find a severe rod in it ; 't was signed with the Crosse in its infancy . We may begin with Adam and Eve ( the true servants of God we beleive : ) When God had blest them with an off-spring , the greatest of temporall blessings , therein sweetning their sorrows with the pleasure of society ; no sooner are the two Sons ( the Crown of their Parents glory , and the ground of their future hope ) grown to be usefull to their Parents , but they are both in a moment taken from them ; the one by murder , the other , by banishment : Thus their Sun sets at noone : Abel the delight of their eyes , is become the mornfull object of their tears ; probably this their dear son , was one of the first gastly sights of death that they had seen , which must needs be irksome : the Son of their joy , is become the subject of their sorrow , their Cro●n of glory , is quickly turned into a Crown of thorns . Abraham a faithfull servant of God , a choice one , yet we find him loaded also with the Cross , has he rich kindred , and great and fair possessions , richly seated ? he must leave them all , and turn Pilgrim : has he a beautifull and beloved Sarah , the wife of his bosome , the desire of his eyes , the one half of himself ? we find Gen. 12.1 to 10. his fear to be such ( amongst Barbarians not groundless ) that he sacrifices this half of himself to their lusts , to keep his other half secure : this must need be a heart cutting act : how hard was his condition that whiles , think you , that was inforced upon such inconveniencies to seek his bread . Trace him on in the passage of his life , and every step he treads , almost , is upon a thorne . Pregnant Hagar , from whom he hoped to have issue , must be turned out of doors ; no fruitfull tree must stand in his Orchard long : Lot his kinsman and companion , growes to great to stay with him , they must part to prevent further mischeif . Hagar's receiv'd again , she brings forth an Ishmael , Abrahams joy ; but of a sudden root and branch muh be pluckt up , and thown away , they must goe into perpetual banishment . But now the heart peircing affliction of all coms upon him ; Isaac the son of the promise , the prop of his future hopes , the delight of Abraham ; and Sarah's eye , the joy of their lives , and the very marrow of their souls , must now by the command of God be sacrificed , and who must cut his throat , but the Father that begat him . Iob the Servant of God , none like him for piety , nor any like him for sufferings . He that was so rich in outward good things , was in a day bereftof all , and made poor even to a Proverb . But the soul peircing affliction was , the taking away his seven Sons & three Daughters with a sudden stroak ; the staff and comfort of his old age was broken in a moment . Reflect a little , you that are Parents , upon this affliction . Would it not be think you , a sad sight to see one of your godly neighbours following ten of his childrens herses to the grave at once ? Iobs case is yet worse , for he must first pull his childerns torn limbs out of the jawes of this cruell Lyon , he must repleive them out of deaths hold , before he could lay them in natures bed , the grave : he must go forth now to stare on grisly death drest in its most gastly shapes : Here he must pluck out one dear child in his gore blood , there another with his limbs broken and mangled , here a Daughter ded in her Brothers armes , there another , but which he knows not , her wounds have so disfigur'd her ; perhaps another , or two anon he finds gasping out their last , and then expiring for want of timely succour ▪ are not these things probable : but throw away these black surmises , and at the best , judge how sad would it be for a man to have Ten children all alive and lusty in thee morning , and all of these to be laid dead at his feet before night ! this was holy Iobs case This to our purpose is observable as an aggravation of all his afflictions , they are brought in with a kind of behold , to the good man ; one still is let escape , to bring the unwellcome news to him . read Iob 1. David a man after Gods own heart , design'd for greatnesse from his youth : he had as fair a stock to begin with , as ever man had , he was both honoured and beloved at once of all the people , the city and the country , the army and the court , all they cry up David for the only Worthy , and high deserving man , they all put the garland upon his victorious brow , the King gives him his Daughter to Wife . Who in his condition would have dreamed of crosses ? But alas ! his rise is intended for his ruine . Saul intended to make a halter of his garland ; the Court had like to have been Davids charnall house ; Davids fingers did not play there so quick upon his Harp-strings , as Sauls envy plaid upon Davids Heart-strings . On a sudden the desire of his eyes , his new betrothed wife is taken from him , he banished the Court , and inforced to fly for his life ; he that was yesterday the Kings son in law , is to day proclaimed Traytour . Thus t is evident , that God hath exercised his choisest servants , with sore and unexpected crosses and afflictions . Reas. The second thing to be inquired into , is , Why God thus exerciseth them ? To give a reason of the various dispensations of his providences to men here below , is so grand a mystery that reason cannot find it out . This Iob excellently cleares . C. 28. v. 12. he propounds the question , and in the following verses answers it , that t is not by humane invention to be found out , the depth saith t is not in me , and the sea saith t is not in me , neither can gold or precious stones purchase this knowledge . That it should goe well with the wicked , and ill with the Godly , hath not only stagger'd the Heathens , but hath made sometimes the Saints in a pett to quarrell at it . Psal. 73. v. 2. to 13. it made David repiningly say , I have cleansed my heart in vain , for all the day long have I been plagued ; and when he seeks to know the reason of this , v. 16. he confesseth 't was to hard for him . What does he doe in this case ? v. 17. he went into the sanctuary of God. So let us , to find a reason of these things , and there we shall find that the alwise and gracious Father , sees affliction necessary for his choisest servants , in order to their good . Nulla causa ( saith August . ) probabiliter occurrit , cur justi homines in hac vita laborant , nisi quia hoc iis expedit . T is needfull for them to be afflicted . Ther 's a twofold good , Privative , and Positive that God aimes at in afflicting his servants . 1 In order to their privative good , a necessity of afflicting them ariseth from two evils that the best of Saints are infested with in this life : Sin within , and Temptations without . 1. Sin with in them : Originall sin is still an inmate in the regenerate ; though it be pardoned & mortified that it shall not reign in them . They attain ( saith Aug. ) to a ne regnet , yet they doe not ( as he saith ) attaine to a ne sit of s●n : The reliques of the old man still remaine in us , it came with us from the womb , and 't will bear us company to the grave , till death part us . Though the tree be cut down , the root remains , and will without diligent watching sprout , and bring forth bitter fruit to our sorrow : as it did in David and Pe●er , and other Saints . God whose spirituall eye lookes through and through us , sees in the best of us many secret enormous lusts , as pride , covetousnesse , luxury , spirituall sloth , hypocricy , security and the like , which we in our prosperity discerne not ; that lye in our breasts secretly and hiddenly , like Toads and noisom vermin in dark sinks and sells , which we walk over unconcerned , because we see them not . Now God calls to Saints in their prosperity by his providences , ( for they have a voice ) and by the ministry , to clense these hearts and cast out these vermin , that are a provocation to the pure eyes of his holynesse . How oft has God by his word called to us , Love not the world , nor the things of the world ; Let no corrupt communication proceed out of your mouthes , No vnclean person shall enter into the kingdome of heaven , Remember thou & all thy family to keep holy the Sabbath , Pray more constantly , Be more fervent in prayer : God calls but we turn the deaf ear , and slight these calls of God , and God observes it . Ier. 22.21 . I spake to thee in thy prosperity , and thou saidest , I will not hear : Now God in mercy for prevention is inforced to take his rod into his hand . 2. God is necessitated to afflict his people for the prevention of evil that would arise from temptations without us ; for Saints are not free from temptation neminem prorsus Dei gratia facit intentabilem , saith Gratian. There are two Tempters , the Divil and the World , without us . 1. The Devil , 1. Pet. 5.8 . He goes about like a roaring Lyon seeking whom he may devour , like a Lyon he 's greedy , subtill , active , and powerfull , he lies alwaies at the catch for us ; but because he has not immediate power over us , he useth , as his bait , 2. The World , the other temptation , which holds out , as a rich Marchant its guilded ware , the lust of the eye , the lust of the flesh , and the pride of life ; this holds out the baite , that layes the snare : the Divel baites his hook with that he thinks our constitutions will soonest bite at , and so catches us : So he caught David with the lust of the eye , so he caught Solomon with the pride of life , and lust of the flesh . These pleasures , and profits , and honours of the world , are usually the Saints greatest tempters ; for the concomitants of ease and plenty , are luxury , carnall confidence , security , which draw off the heart from God , dull their appetite to spirituall things , take off their hunger after a Sacrament , and make them neglect coming to it , coole their affections , and allay that ardency which should be in prayer . As the best ground brings forth the rankest weeds in the heat of sommer , when the Plow is still & comes not over it ; so many times , doth the warmth of prosperity , cause many lusts to break forth in the lives of the Saints . Raw fruit breeds worms in healthy persons : so doe worldly pleasures excite lusts in the best Saints many times , as loosnesse , wantonnesse , and pride ; let David have but a little ease , and his mole-hill presently growes , in his proud fancy , to be a mountaine . I said in my prosperity I shall never be moved ; what ranck blood , did a little prosperity breed in this holy man ? his successe in warre , and strength of allyes raised in him presumption , that nourish'd lust , lust stole his ardency of affection from God , and that intercepted his confidence ; and now his mountaine has stole his heart from God , was it not time for God to set his mountaine on fire about his eares , in raising Absolom against him , that he might fly back to the rock of his salvation . You see God is necessitated f●om the evils that are within the Saints , and from the tempters without them , to afflict them for their good privatively . Now from Gods afflicting the Saints , there ariseth a threefold privative good . 1. God by afflicting them , redresses sin in them , it makes them feel what an evil and a bitter thing it is to sin against the Lord , it makes the Saint to search his waies and turn unto the Lord ; so it wrought upon David , before I was afflicted I went a stray , but now I have learned thy word ; afflictions like hard weather kill those sinnes , that the warmth of prosperity nourish'd . The Devill by pleasures and profits invites us , as Absolom did the Kings sonnes to his banquet , purposely to murder Ammon : So he invites us to our ruine in the gluttonns language , eat , drink , and be merry , thou hast enough , wealth enough , time enough , opportunity enough , rejoyce o young man and let thy heart cheare thee : Now God in mercy to us , when he finds we are sate down to banquet , riot , and frolick it in the world , he by a rousing affliction unexpectedly comes amongst us , as Absoloms murderers came in , when their hearts were merry , and made all the Kings sons fly to the King their Father to Jerusalem ; so God sends afflictions to drive us from our Lusts and deceitfull pleasures , unto him , oculos quos peccatum claudit , poena aperit , 2. Another privative good that comes by Gods afflicting of the Saints , is , hereby sin is prevented , he like a mercyfull Father and most wise Physitian knowes our tempers , and what our spirituall diseases are , better then our selves , and therefore to prevent them he bloods them in the right vein ; when a Saint immoderately loves any earthly injoyment , so that God seeth it drawes his affections from heaven and glory ; and from himself ( which he takes grievously ) then God in wisdome and mercy takes away that earthly comfort that his affections may turn into the right channell again ; hereby God shewes us the mutability , inconstancy & vanity of these things , and that there is no safe footing for our affections upon them . God many times dashes our designs all in peices , to prevent that security and carnall confidence , which he wisely foresees would follow , if they should take . God in mercy provides a thorne for Paul to prick the tympany of Pride , if it should rise in him . 'T was an excellent pious speech of our King Henry the Sixth , I thank God , saith he , that hath given me a weake , and infirme body , that it might not be a lustfull body . A Saint has as much cause to blesse God for his afflictions , as for his ordinances , we shall never be able to understand the one half of our privative mercyes which afflictions have been the cause of , till we come to heaven to account them there , to the praise of his grace and wisdome that mercifully did inflict them : Lord whether would our lusts haue carried us , hadst not thou by thy corrections called us back . 3 By afflictions God prevents our damnation 1 Cor 11 32 We are chastned of the Lord , that we may not be condemned with the world : God hates the men of the world , and therefore chastens them not here so often as his children ; he throwes the reignes in their necks , and bids them fil up the measure of their iniquity : which is the greatest curse that can befall them ; in this sense that saying is true , tum Deus irascitur cum non irascitur . The Heathen could say , nothing is more unhappy to a man , then to be free from affliction , nihil mihi videtur infoelicius eo , cui nihil unquam evenit adversi , Senec. de Provid . Here it is true , there can no greater evill befall a man , then to have his heaven here . Son remember that thou receivedst thy good things in this life ( saith Abraham to Dives in hell ) and Lazārus evill : now thou art tormented and he is comforted . God gives his Saints their hell here , but their heaven hereafter ; purposely casts them into the furnace of affliction here , that he may keep them out of the firy furnace of hell hereafter . A Saint may take this for his Motto , Periissem nisi Periissem , had I not been undone in this world , I had been undone to eternity : The Prodigals poverty brought him back to his Fathers family . Thus you see a necessity for the best Saints afflictions in order to their good privatively . 2. God exerciseth his Saints with smart afflictions , in order to their Positive good , and that , these three waies . 1. As they are instrumentall to the turning them to God. 2. As they are exercises of their graces . 3. As they are the meanes of increasing grace . 1. God useth them as a meanes to call home and convert the Elect to him . I doe not say they Physically operate , for many men are the worse for affliction : but they by the gacious ordination of a divine hand , have a morrall influence upon men to their conversion . Acts 16.26 , 27 , 30. by an earthquake on a sudden that shooke the foundations of the prison , and threw open the prison doores , and knockt off all the prisoners fetters ; the keeper at first apprehension of this astonishing providence would have killed himself , his conscience was so overborn with fear , but when his Judgement had got the throne , he considers this could be no other but the mighty hand of God , and in the full conviction of this his will is resolved to fall down to the command of God , & now with trembling he askes what he shall he doe to be saved . Oh blessed earthquake , might the goaler say , that wrought such a heart-quake in him as to make him turn to God. Thus Saul Acts 9.3 , 4. by a sudden stroak from heaven , which struck him to the ground , v. 6. and filled him full of trembling & astonishment , it was the instrument of his conviction : hereby conscience being fill'd with fear , made the mind serious , and being under full conviction , it in an instant raised his will to a resolution , and that resolved , now commands all the affections to attend its motion , & now he cryes Lord what wilt thou have me to doe ? Thus afflictions , they are like a gun discharged amongst wild fowles , it startles all but it makes some fall into the fowlers hands , into Christs , that by these afflictions brings them to his hand . God by sudden and unexpected afflictions comes upon a soul , as Samuel came upon the Bethlehemites , 1 Sam. 16.4 . he makes them tremble at his comming , but he makes a King in the family ere he depart . 2. God hereby tryes and exercises his Saints graces . Although God doth never afflict any , but where sin is , yet he hath other ends besides afflicting them for sin ; therefore Gen. 22.1 . God tempted or tryed Abraham , t is not said he corrected Abraham , when he said offer up thy Son Isaac . So God permitted all those afflictions to come upon Iob , for the tryall of his graces and the exercise of them : you have heard of the patience of Iob , saith the Apostle , had not God exercised him with such great afflictions , we had never heard of such an eminent Saint , he would have stole to his grave without being taken notice of . Therefore Peter saith ( 1 Ep. c. 1.7 . ) to the afflicted Saints , ye are now in heaviness for a time throw manyfold temptations , for what purpose ? that the tryall of your faith might be found to praise , and honour , and glory ; the Saints that shall hear and see your heavenly , meek , self-denying frame of heart under all your afflictions shall praise you , & praise God for you , you shall honour the gospell , the cause you suffer for , and God shall be glorified by you , and in you . As Mutius Scaevola got more renown & glory to the Romans by his Sufferings then by his Actions . So doth a Saint to the cause of the gospell . A Saint by sufferings seemes to say to all the world , as he , tam vile est corpus gloriam spectantibus . So contemptible are all those terrene things to us , who seek after eternal glory . If God should not thus try a Christians graces , we should never come to know half their worth , nor they their own . Senecae counts him an unhappy man that never was in affliction ; because neither he nor any other could know his worth . Miserum te judico quod nunquā fuisti miser , transiisti sine adversario vitam ; nemo scit quid potueris , ne tu quidem ipse . As sharp incounters prove who are valiant , who cowards ; so do afflictions , who are sound , who rotten , who are built upon the sands , who on the rock . A Saint has cause , as to praise God for bestowing grace , so for sending him afflictions to try the truth of his grace , for this brings him in unspeakable comfort that he is sincere . If the heathen could say , egi gratias fortunae quod experiri voluisset quanti aestimarem fidem , I thank fortune that she would try me , how much I esteemed honesty ; this I ought ( saith Seneca ) to prize at a high rate , non debet mihi parvo res tanta constare ; if he a heathen could say thus , how much more ought we to praise God , that hath been pleased by his tryals of us to manifest to our own consciences and the world , that our faith and patience and selfe denyal is sincere ; a tryed Christian is a happy Christian , and God by afflictions tryes them . 3. God exerciseth his choice Servants with great afflictions for the increase of their graces . As strong and great winds and stormes make trees fruitfull , so doe sharp afflictions make Christians . Every branch in Christ must bring forth fruit , and God by afflictions will prune them that they may bring forth more fruit . Christians that have grace in the habit , St. Bazil compares to the earth , which though in its nature it be fruitful , yet unlesse the Plow and harrow break and teare it , it will not only not be fruitful , but it will bring forth bryers and thorns : so will Christians , unlesse God exercise them with afflictions grow secure , lazie and sensual . This made Chrysostome say , that affliction is the mother of Christian virtues , because it exerts the habit into act . Christians that have grace in the habit , are like an Organ that is well in tune ; but for want of bellows to blow , and an hand to play , they make no musick . Therefore God raiseth his east wind of affliction to blow , and layes his hand upon them , and then they are melodious . As Birds sing sweetest in wet weather , so doe the Saints sing most melodiously amidst the storms and showres of afflictions . Sharp sauces doe best quicken the appetite , Heb. 12.11 : noe chastisements seem for the present to be joyous , but grievous , nevertheless afterwards it yeildeth the peaceable fruits of righteousnesse unto them that are exercised therewith ; like soile that 's unpleasant in the carrying forth , yet returnes a fruitful crop . By affliction a Saint gets this farther advantage of increase , that not only the habit of grace is excited into act ; but by those frequent acts the habit also is inlarged . What St. Hierom sayes of the Cedar ( may be said of the Saint ) that for every branch it sutes out above , it sends forth a root beneath , and this advantage it hath from the strong winds which by shaking the body , loosens the earth and makes way for the root to spread . So that by one storme it gathers strength to stand against the next . Thus t is with the Saint in the valley of Bacor , he grows from strength to strength ; afflictions make him increase both in the habit and acts of grace ; he grows downward in the habit as well as upward in the acts of grace by affliction . Thus God sees afflictions good for his Saints both privatively and possitively ; give me leave briefly to add this one more . 3. God sees afflictions necessary for his Saints in order to their eternal good , and that upon a twofold account . 1. By afflictions he fits and prepares them for glory , and that by drawing up their hearts and affections where their treasure is ; should not God imbitter Egypt to us by heavy burdens , we should never long for , nor prepare to goe into the promis'd land , God makes our good things here mutable and fading , that we may set our affections on things above , which are permanent and unchangable . 2. Afflictions sweeten and the more indear glory to come : the sharper our sorrows here , the sweeter our glory hereafter , 2 Cor. 4.17 . Our light afflictions work for us a farr more exceeding and eternal weight of glory . Since we find this doctrine to be an evident truth , and this vast congregation are sealing it with their teares ; God hath taken away an eminent Servant of his by a stroak , a stroak to the rich , and a stroak to the poore , a stroak and a heavy one to Stanton Harcourt ; but especially to the family of the Harcourts , what should this teach us ? let not me , but the Apostles exhort you , Heb. 12.5 ; My Son despise not thou the chastning of the Lord , nor faint when thou art rebuked of him . This exhortation branche it selfe into two heads . 1 : despise not , 2 : faint not : the first you may think needlesse , and at this time I may think so to ; but such is the deceitfulnesse of our hearts , and the hardnesse of them , that though they now drop tears like rocks in a sudden storm , yet when the storm is over , they are soon dry again , and as hard as ever ; therefore the first branch is not unseasonable : despise not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ne parvi facito . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as if you should say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , parvam curam habere , to slight and never mind a thing , to make light of it , as Servants doe of their Masters chiding : they stand demurely and look sadly for the present ; but when the Masters back is turn'd , they laugh and make light of it . Of all things beware of this ; God hath a farther end in such dreadful stroakes as these , than to make us hang down our heads for a week or two , and then forget all ; this is indeed to make light of God's correcting hand upon us . There are a sort of Epicureans in this age , that professedly against all sense and reason , indeavour to deface what of man they have in them , natural affection ; like the brutish Stoick that made no more of the death of his Son , than of the breaking of a Jugg ; heri vidi fragilem frangi , hodie vidi mortalem mori ; they contemne God and his providence , they say all things come alike to all , and sooner or later we must all dye , and what should we sorrow for that we cannot remedy . Upon such mens foreheads you may write fool ( if the rule hold true ) without injuring them ; for consideration , and fooles are alwaies contraries . Well let us in the fear of God learne this wisdome , not to despise or disregard God's judgements and chastisements upon us . Then a Christian may be said not to despise God's Corrections , when he learnes those lessons God points him to by the chastisement ; as 1 : seriously to search after the cause why God afflicts us , 3 Lam. 39.40 : this the Holy Ghost points us to , why doth living man complain , i. e. repiningly , man for the punishment of his sinne ? while 't is for his sinne that he is punish'd ; 't is but just that he should be punished : le ts therefore search our ways and turne unto the Lord our God ; that 's the lesson punishment should teach us : so in the 7th Iosh. 6. Up says God to Ioshua , search for the sinne that hath caused me to smite you ; thus a Christian should search when God's hand is on him ; what personal sins , what relation , what family sins , as a husband , master or father he is guilty of , and stone those Achans , that so God may graciously return in his favours again to us . 2. In a humble submission to vindicate God's justice in all that befals us , and with the Church to say , thou hast smitten us lesse than our deservings , and o Lord thou art righteous in all that is come upon us , Isay 9.13 . 3. Patiently to submit to the hand of God upon us . I was dumbe ( says David ) and opened not my mouth , because it was thy doing , 10 Levit. 3. When God took away two of Aron's near relations , his Sons , with a dreadful stroak the text saith , Aron held his peace ; proprobably Aron was faulty in not restraining his Sons presumption , and therefore think it but meet & just , that he that had been sinfully silent under Gods dishonour , should now be submissively silent under his displeasure . 4. To buckle on our Armour , and to stand always prepared to incounter afflictions ; Through many tribulations we must enter into the Kingdome of Heaven , not through two or three but many , God knows what our next tryal will be ; le ts therefore by this affliction , be so Armed with faith and love , and patience , and selfe-denyal , that we may be able with more facility to stand against the next : Iob now finding the world to ring none but changes , and sad ones too , in his eares , hath learned to wait all the days of his appointed time , ' til his chang come . 5. Often and seriously to reflect upon our soules , what privative or positive good they have got by afflictions ; for they make us better , or leave us worse . These are some of the lessons God sets us to learne by our afflictions ; which who so learns may truly be said , not to despise the chastisements of God. 2. The last clause of the exhortation speaketh to us thus [ nor faint when thou art corrected of him ] this is the other extreame we must avoid . Extreams are dangerous , fly not one so as to fall into the other , this nature condemns as folly , Stulti dum vitant vitia in contraria currunt , saith Horace . Aristotle defines virtue to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the middle of two evils ; nature teacheth us to grieve , let not the sensual facultes swallow up the rational ; Let not the Servant overtop his Master . 'T is a wise mans character , that as he seeth farther into evils than other men , so he can better command his passions than others : hence Aristostle l. 4. c. 3 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a magnanimous man cannot be overcome with sorrow and passion , because the rational faculties keep the sensitive within their bounds . Should I goe about to stop your eyes for so great a loss ; I should but indeavour contra torrentem brachia : but let me perswade you to mourne as Christians : though the chastning be greivous , yet 't is no worse than what God's Saints and Prophets of old have undergon . Are we better than they ? or have wee deserved better than they ? le ts comfort our selves in the text , that God owns us for Sons under all our afflictions , and intends our good by them ; let us then take courage that God is our Father still , and though death like a Lyon hath come amongst us and devoured our glory ; yet out of this eater there will come forth meat , and out of the strong sweet ; if we by faith and patience can wait upon the Lord , in this his way and method of dealing with us . A Funeral speech . ANd is this Scripture fulfilled this day in our eys ? is the Crown of our glory , the Lady Anne Harcourt , that curious piece of grace and nature taken from us by a stroak ? And must her virtues be closed up with her eyes ? must they be coffin'd up with her corps in the silent grave ? Was not her name as precious oyntment ? & must it not be powred forth to give a fragrancy to posterity ? shall we let her goe unmention'd , unlamented ? it may not , it cannot be ; The Country and the City too , yeild praficae aboundant , to ring aloud in all mens eares her funeral knel in doleful threanes : besides , each sad face in this doleful assembly , seems to bespeak it selfe , should I be silent , her funeral Orator . 'T is pitty we have not here an Eloquent Ambrose to performe so lofty an undertaking . I am sorry I have not skil answerable to my affections ; but must , when I have done my utmost , leave her , as that Painter left Antigonus , drawn , Imagine lusca , with a halfe face . I must acknowledge with the Comedian , de illâ non possum ita magnificè loqui , id virtus quin superat sua , so that you that knew her , will have just cause to say , much like that of the Queen of Sheba concerning Solomon , the one halfe hath not been told us of what we know ; to which I can only thus reply in the Poets words ; Quod si digna tuâ minus est mea pagina laude . at voluisse sat est . — In order to what I have to say , I must goe one step retrograde ; For when I consider what two glorious luminaries have successively rose in this noble & ancient Family of the Harcourts , & how suddenly , & unexpectedly they have set , I cannot but adore the goodness , and tremble at the severity of God towards it ; I am at a stand with Valer : Max : on the death of Cornelias husband , whether to say , it was more happy in the once injoying of them , or unhappy in the losse of them . The first was a Daughter of the right honorable family of the Pagets , and wife to the Famous Souldier Sr. Simon Harcourt ( to whose Tutelary sword the Protestants in Jreland owe much ) she set at high noon , in the prime of her age , and left only one Son as the inheritor of both their virtues and honors . This last ( being the Wife of the now sorrowful Sr. Philip Harcourt ) she set in the morning of her youth , before she had compleated twenty yeares , and hath likewise left one Son behind her , God make him the inheritor of her virtues . Both of these Ladies for beauty , breeding , parts , prudence , and piety , were eminently known to be as honourable and Princely Dames as have trod the Stage of English earth for many ages ; each of their goodnesse which made them great , was as high as their extract , which made them honorable . This last was in all probability like to outshine the first , from whose raise she received her first light and heat . Her natural and moral indowments of body and mind were both amiable , and admirable ; what is sayd of King David's Darling , 2 Sam. 14.25 : was the voge of all who e're had seen her ; that in all the Land there was not one to be so much praised for beauty as she ; from the sole of her foot to the crown of her head there was no blemish in her . And as her Person , such were her parts : her deportment was courteous , humble , and affable , yet with all , majestick ; she was skild in every thing that became so high a Lady ; she was knowing in History , in Physick , in Musick , in what not , she was more full of spirit and life than language ; yet was her discourse for the most part weighty and witty : she perfectly hated idlenesse ; she was all the day time either retir'd in her closet at her devotions , or else writing , or reading , or playing on some musical instrument , or ordering the affaires of her house , or busied in making medicines for the poore that had no helper : Her apprehension was so quick , that a worthy gentlewoman her neighbour , with whom she much conversed , told me that she admired her above all persons for her exact knowledge in all domestick affaires ; There was nothing within or without doores that concerned a family , but she had an insight in it . But oh ! this heart cutting word ( she 's dead ) has shipwrackt all our hopes , and fild us full of deep despondency ; like a new rigg'd ship richly freighted , no sooner is she lanched forth into the world , but sinks with all her store ; she had but newly shaken hands with childhood , and now , behold ! grisly death like a churlish and ( may we say ) unwelcome Sargeant arrests her , and she must forthwith shake hands with husband , child , kindred , and bid us , and all the world eternally farewel . What heart relents not here ? 't is worse than marble if it doe not : marble it selfe will weep at change of weather , and shall not we at such a change ? especially we that knew how sweet her disposition , how gracious her conversation was among us . Wonder not then if I your Orator make teares my fluentest Rhetorick at this funeral ; broken sentences , ●nd inconsistencies may passe , at this time excus●ble , if not commendable , from him , whose eyes make up the paragoge . The Person that here lyes in state before us , and is thus become the sad object of our sorrow , was of no low extract , she was the daughter of the honourable Sr. William Waller . On the Mothers side , she descended of the Right honourable family of the Finches , the Earles of Winchelsie . But these things she counted but membrana dignitatis , she no more valued the gaudy pageantry of the world , than her body now minds this her pompous funeral , being dead , and herein she shewed her selfe , like that honorable Lady and St. Marcella ( of whom St. Hierom thus speaks ) quod facta est contempta nobilitate nobilior , that she did the more innoble her selfe in disregarding her noble birth . That which she most delighted , with a holy kind of boasting , to triumph in , was the truly noble and religious education she received from her Mother in law , ( for her own Mother dyed in her infancy ) of whose excellent virtues she never thought she could spake enough ; I have oft heard her most devoutly blesse God for that Mother in law : like Alexander the great that praised his Instructor beyond him that got him . 'T is highly probable she was the instrument of instilling grace into her heart in her tender years , which made her , so hartily praise the God of grace for her ; nor was there any love lost betwixt them ; for so highly did the Mother in law prize this her Daughter in law , that she bestowed the chiefest jewel she had in the World upon her , her only Son ; as conceiving her Son could be in none more happy , than in this Person : she really being for sweetnesse of nature , amiablenesse of Person , quicknesse of wit , solidity of judgment , noblenesse of Spirit , innocency of life , & heavenlinesse of affection , the crown and glory of her age and Sex. What single excellencies made other Ladies eminent , as this for wit , that for beauty , one for modesty , the other for affability , you might have found them all concentred in this single Person , and shining there in their full lustre . Take her in any , in every of her relations , as a Daughter , Sister , Wife , Mistresse , Freind , she fild up each of these to the top . I must but touch on these . As a Daughter how full of duty and affection ? who can come forth and tell the time that ever she willingly displeased either her Father or Mother in all her life time ? As a Sister from the nurses brests to natures bed , the grave , she lived and dyed top-full of hearty love and tender respect to them , their teares for the losse of her , sufficiently testify to the world this truth . As a Wife she was so full of respect , tendernesse and overflowing love to her Dear , ( as she call'd her husband ) that you would have deemd their whole life to have been but one wedding day . There was no ebb to be seen in the tide of her affections , 't was always high , they seemd always ravisht in each others love , she was to her Husband as the pleasant hynd , the desire of his eyes , and the joy of his heart . I may truly say of them , as David said of Ionathan and Saul , they were lovely and pleasant in their lives , and I may adde this too , in their deaths they were not divided , for at her departure , his soule as unwilling to stay , now strugled in a tyde of teares to launch out after her . This current runs still too strong , which cals rather for our pitie than our blame , and of the two extreames , this is the more alowable , as bespeaking the Person , generous and noble hearted ; for none but fooles , and sordid Cowards are hard-hearted . Therefore Homer describes his valiant men , his Heroes , to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tender hearted compassionate men , men full of teares : but what need excuses here ? she was his Wife , the one halfe of him selfe , the comfort of his life , the crown of his glory ; how many losses are comprehended in this one ? the losse of a good and gracious Wife ? none can tell but they that feel it . As a Governesse of a family , her prudence and piety was eminent , she had such a provident and diligent inspection into every thing , that she seemed to be every body in it : and with such facility and sedatenesse she ordered all things , as if she had been no body in it . I know many great families , but never yet did I see any that was govern'd with so little noise or tumult , and so free from disorders ; no oathes , no drunkennesse , no railing or dissentions to be heard or seen amongst any . 'T is true , the family was extraordinary happy in a stock of civil , knowing , faithful , and religious Servants ; and 't was her goodnesse made them so . Such was her pious care of her family , that she desired that all her Servants might be the Lords ; and therefore twice a day she commanded every one ( all businesse lay'd aside ) to be present in her chappel at prayers , and the hearing of God's word read ; and once a week every servant from the chiefest to the meanest , she had chatechized in the principles of religion by her Chaplain in the open Chappel . On the Lord's day her care was , that she and her house might serve the Lord , therefore she strictly commanded all that possibly could , to attend her to the publick ordinances , whether she constantly resorted to hear the word of God ; and if any Servant were negligent or tardie , I have heard them sharply rebuked . After the publick ordinances were over she commanded all her Maid Servants into her chamber , where she examined them all what they remembred of the Sermon , and would incourage the diligent hearers . After this she would repeat the Sermon for the help of their memoryes , & then She would conclude with prayer . Thus this Princely Lady , to her eternall honour , disdained not ( as too many great Ladies doe ) to become the hand-maids of the Lord in using all good means to save others souls as wel as her own . As a Neighbour , she was so familiar , humble , courteous and compassionate , that you need not wonder to see Stanton Harcourt so full of teares for the losse of her . Such was her charity to any in distresse , especially to those that were religeous , ( and therefore modest , ) that when she heard or supposed they were in distresse , she would send privately to them , not pence , but pounds . Such was her privasy in it , that nothing , but the gratitude of the receivers , since her death hath informed me of this truth . By this we may guesse at her inlarged noble heart ; we shall never hear all her good deeds of this nature , till God call her out & reward her openly . That of her publike charity , you that hear me of this parish can witnesse , and my eyes have seen , that there was not a day in the week , but severall hungry bellyes were filled from her Kitchin ▪ once a week there was purposely made provision for them , and once a year Six of the poor of the parish were new cloathed by her , so that we may aply Iobes words to her , the blessing of those that were ready to perish came upon her . How oft has she sent and come to your houses when you have been sick to visit , succour and comfort you ? what good office did she ever neglect amongst you ? she was as eyes to the blind , feet to the lame , a physician to the sick , and a mother to the poore . I may apply St Hieroms words of Nepotian to this Lady , ita curam gessit pauperum quasi ab eos genuisset , ita servivit quasi ab iis geni●a fuisset ; she wasso tender of the poor as if she had been their mother , so serviceable , as if their daughter . As a private Christian , she was ( by report of her Chaplain and others most intimate with her ) one of a thousand , her discourse would be so spiritual & heavenly , that the Godly hearers have profess'd themselves even ravish'd with it . She was much in fasting and prayer , in reading , meditation , & searching her heart . I might here insert all which that learned Oratorin his funeral speech hath said of the Mother in law , so exactly did she tread in that holy Lady's steps . She kept in her Cabinet a large paper booke , so privately that none , no not her husband knew of it ; since her death I have seen it , and only seen it . T was a book , I perceived , designed to be her souls looking-glas , or rather her souls recreatory , both ; In this book ( I perceived by the severall heads in it ) she laid up het spirituall Cordials , to refresh her soul in time of need : Here she had set down Gods gracious and remarkable providences to her and her family , to excite her soul to thankfulnesse : Here she laid up spirituall directions how to order her life . One paper being loose I obtein'd it , I will give it you word for word , & by this you may guess at the rest . April 14 , 1664. I have this day upon serious examination of my heart , found this to be my condition . 1. That I doe desire to love God , and to love him for himself above all things . 2. That I am ( if my heart deceive me not ▪ extreamely more in love with the wayes of God then ever . 3. That I find my heart unfainedly sorry for all my frailtyes and sins committed , and duties omitted , and I doe here in the presence of God promise , & engage to strive against all my beloved sins , and serve him more constantly then I have done , & I hope through Gods grace , that as he has begun that good work in me , so he will according to his promises perfect it in me . Thus I have given you a glimps of this young Saints Closet works ; she was not perfuming her self with essences , painting her face , or trying where a black patch would set with most advantage , and best insnare the eye of the wanton ; but she was tyreing her soul for her Lord the Bridegroomes comming . Oh thou blessed Soul ! hee whom thou hast served so secretly , will one day reward thee openly . I cannot omit one remarkeable thing , which happened a little before God called this young Saint to her sick bed : I received it since her death from a Person of good credit , who heard her tel it : She had a dream that an Angel came to her , and told her she must suddenly dye , whereat she was affraid and trembled , but the Angel told her , she need not fear , she should goe to heaven to Christ , who would wellcome her there , whereat she was fill'd with joy . Now though I lay little stresse upon dreames , as knowing it to be dangerous , it being hard to discern them from Diabolicall delusions ; the Papists ridiculously impose upon the world their Fryers dreames , to prove their fopperies , and erronious opinions , as if with the Heathen , we were to believe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every dream came from God , whe●eas the Devill many times is the Authour of them : A wicked man may dream he shall goe to heaven , Caesar a little before his death , may dream he shall goe to the immortal God , but no wicked man , shall ever goe thither . Yet for all this it must not be denyed , but that God doth many times foretell to his Saints their deaths in dreames : Polycarp that Saint and Martyr ( you may find him in the book of Martyrs ) had his death foretold him , & the kind of it ▪ He dreamt that his bed was on fire under him ; and St. Cyprian foresaw in a dream the Pro-Consul writing his sentence to be beheaded , whereupon he desired him to set his house in order , and t was granted him ; and just so it fell out as he had dreamed . We might instance in many more if it needed . For my part I believe this dream of this holy Ladys , was a favour extraordinary from God to such a precious young Saint . And I the rather think so , because it so fell out as she had dreamed ; for soon after this , she unexpectedly fell sick of a violent feaver , which was the forerunner of death at hand . And although she did not dye of that feaver , yet before she had recovered her strength she lost by it , God in his wise providence ( resolving to exercise her graces before she went hence ) call'd her back again to her sick bed , which at last proved her death bed . In this Sicknesse God exercised her with more tormentive pangs , both in her back and bowels then before ; which inforced most bitter groanes and sighs from her , to the peircing of the hearts of those about her : yet under all those heavy pressures she did not charge God foolishly , though she groaned , yet she did not murmur or repine , but in the midst of those pangs she still lifted up her hand and eyes to the God of her salvation : That time of ease God gave her between her fits , she was carefull to redeem by prayer , and other holy exercises with her Chaplain , whom she highly prized in her health , for his singular good parts and piety . Some few dayes before her death , when her excessive pangs had so devoured her strength , that they left her speechlesse , and the company gave her up for a dying , departing person , I came to her bed side , and perceiving her to move her head and her eyes , which was more then she had done for some hours before , I asked her Ladyship whether she were capable of discourse , and she answered me , yes , but let it be good , let it be heavenly : So carefull was she to redeeme her sick bed time ; you may guesse where her treasure was by her heart . The day before her death was ( to all our joy and admiration ) the most refreshing day she had had in all her sicknesse . Sic Phoebi j●mj●m cadentis dulcius esse solet lumen : As a fair day often rears exhalations into a cloud , which next day returns in showers upon us , so did this pleasant Monday returne its dark clouds of sorrow and showres of teares on Tuesday ; for then her disease seizing her head took away her speech , and so depriv'd us , no doubt , of many gracious speeches which would have fallen from her dying lips . Yet what she could not doe in words , she did in signes . She some houres before her death took her woman by the hand , and shooke it , to let her know she was heartily reconciled to her notwithstanding some tart words , that had some dayes before passed betwixt them . In the afternoon of Aug. 23. 1664. God was pleased graciously to release her of all her pangs : Her soul willingly and joyfully departed , and hath left behind , what of mortality it had for us to lay up in the house of all the living . And now , what can alleviate our sorrows for so great a losse ? But , is she lost ? no , the losse is ours , she 's the great gainer . As L. Florus saith of the City Alba , t was pulled down , to be set up in Rome to its higher honour & advantage : this Lady is but taken down here , to be set up in heaven to her unspeakeable honour & advanceme●t . Let us not then too deeply lay ●o heart this blessed Saints Translation ; could we but stil our sorrowes a little while , & lend an ear to listen what the Saints on the otherside the lake of death do say , it would not be the voice of those that cry for being overcome , but the voice of those that sing , the voice of those that shout for victory , that we should hear . Doe we believe the person that 's departed was a true servant of God ? I think you doe : and we may as confidently say of her , a St. Hierome does of Nepotian , Scimus Nepatianum nostrum esse cum Christo ; we verily believe she is with Christ. Why then doe you so immoderately grieve ? Cur doleas ( saith Tertullian ) si periisse non credis , cur impatienter feras subductum interim quem credis reuersurum esse ? So say I , why doe we so take on for her who we know is not gone to be lost , but only with drawn for a time , and we believe will return again ? did the Church mourne when Peter was delivered out of Prison , and his shackles knock'd off ? A Saint at death is freed from prison , and all his fetters are then knockt off . Did Mordicai weep and grieve , or had he cause , when the Emperour of the world tooke his Niece from him out of love he bare her , to advance her above all other weomen , and make her Queen ? This This is the case ( only the former paralel is too short ) the great Creatour of the world in great compassion and tender love to this young Lady , has taken her betimes from the dirty country to preferre her at Court , he has called her early from this beggarly low earth , to advance her amongst the mighty in the heavens . The Heathen Menander could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom God loves best he ●akes soonest . Her soul being fledg'd betimes , tooke wing for heaven , and this curious robe of mortality , which she put off at her departure , we now are carrying with all solemnity into the suburbs of heaven after her ; for Saints graves are no otherwise , they are next door to heaven . They are the Saints sleeping Chambers for a little while , till God call them up again . The silence of the grave is but a kind of Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a restraint only for a time , and that but a little time , the time is short . Death the last enimy , shall reign but a little longer ; he must resign his keyes ere long . When the trumpet sounds , death triumphs cease , till then the Saints bodyes in the grave are in the safe custody of Christ , as their Souls in heaven , and Christ at his coming will as certainly unite them and clothe them with immortality and glory . Wherefore let us comfort one another upon this sad occasion with these meditations . One living relict of this Lady , now with God , remaines still with us , ( her Son ) and is her lively picture ; for whom I pray , as Eloquent St Ambros at the death of Theodosius , the Emperour , ( only changing one Article ) Tu solus domine , invocandus , tu rogandus es , ut eam infilio repraesentes . That he may resemble her in soul , as well as in countenance . God make him virtuous , as she , in this life , and let the glory of his famous Ancestors rest upon him . That he may keep up religion in the family ( which is the crown of its glory and the true innobling of it ) as his Mother , his Grand Mother and other his ancestors have done before him : that so after a happy and holy life here , he may goe with honour , to them , who are now with Christ , God blessed for ever , in unspeakable glory . ERRATA . Pag. 1. l. 15 r. the. p. 13. l. 25. r. injoyments . p. 15. l. 22. r name . p. 32. l. 16. r. he . p. 34. l. 26. r. Here. p. 35. l. 28. r. shooke . FINIS . Notes, typically marginal, from the original text Notes for div A44880-e320 * Nihil me facio· Chrisost. Verbum originale significat nauseare , reprobare , cum fastidio abjicere . Pined . in loc . Adoraverunt eum ut Deum , & acquievit eorum obsequiis delinitus , ut se ut Deum coli permitteret . Hierom. Athan. Serm. 4. adv . Arian . Chrysost. Hom. 4. in l●c . Aug. l. 2 de Symb. c. 6. Irenae . l. 3. cap. 18 ▪ * Forma dei donum , Ovid. de Am. Aug. de civ . Dei l. 15. cap. 28. Turtul . de cultu Foem . Notes for div A44880-e4830 Pont. Diaco . in vit . Cyp. 
A45343	----	A sermon preached at St. Botolphs Aldersgate, at the funeral of Robert Huntington, Esq., who died April 21 and was buried April 30, 1684 by Timothy Hall ... Hall, Timothy, 1637?-1690. 1684 Approx. 76 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A45343 Wing H443 ESTC R11203 13115893 ocm 13115893 97753 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45343) Transcribed from: (Early English Books Online ; image set 97753) Images scanned from microfilm: (Early English books, 1641-1700 ; 419:12) A sermon preached at St. Botolphs Aldersgate, at the funeral of Robert Huntington, Esq., who died April 21 and was buried April 30, 1684 by Timothy Hall ... Hall, Timothy, 1637?-1690. [4], 44 p. Printed for Tho. Parkhurst ..., London : 1684. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Huntington, Robert, d. 1684. Church of England -- Sermons. Bible. -- N.T. -- Hebrews II, 15 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2008-03 TCP Assigned for keying and markup 2008-05 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A SERMON Preached at St. Botolphs Aldersgate , At the FUNERAL OF ROBERT HVNTINGTON Esq Who DIED April 21. and was BURIED April 30. 1684. BY TIMOTHY HALL , Rector of Alhallows Staining , London . LONDON , Printed for Tho. Parkhurst at the Bible and Three Crowns at the lower end of Cheapside near Mercers Chappel , 1684. TO THE Worshipful , and my much valued Friends , Esquires , Sons , and Executors of the Deceased . ROBERT HVNTINGTON . JOHN FREIND . THOMAS BRVMPSTED . And to Mr. TIMOTHY DOD . And to their Worthy and Religious Consorts : Mrs. ELIZABETH HVNTINGTON . Mrs. ANN FREIND . Mrs. MARTHA BRVMSTED . Mrs. ELIZABETH DOD . FVnerals may well be stiled ( with Sacraments ) Visible Sermons , because they teach by the Eye , and outward Senses . The Dead speak aloud to the Living , and as it were in a Glass , represent to them what their condition in the circulation of a little time will be . Shortly , we shall be in the place of Silence with them . When we see others fall before us , how easily and naturally is it infer'd , that our standing cannot be long after them . Yet how apt are we to flatter our selves with the spinning out of our Thred of Life to a great length ! A man would wonder , that in the Wilderness , where so many Thousands died , Moses should then pray , Lord , so teach us to number our days , that we may apply our hearts unto wisdom , Psal . 90.12 . If they who had so many dying Objects continually before them , needed to be stirred up to pray in this manner , surely much more have we to whom such spectacles ( though many ) are more infrequent . To Correct this folly and madness which possesseth the hearts of men while they live , Eccles . 9.3 . Who turn away their Eyes from their Sepulchre , and divert them with more pleasing prospects , I have ventured to comply with your Requests in Publishing this Sermon . I am equally surprised , That you should desire , and I permit so thin a Discourse to appear abroad . I expect to be Censured for distributing a Trifle amongst so many of you . I take you all joyntly in the Dedication , because on this occasion to have addressed to one , might have been interpreted a disregard to the rest ; Besides , it being Preached by your Order , and by the same influence being now made Publick , I engage you to be accountable with me for all the rude strokes in it . I know your design was to keep up his Memory ; but such an hasty Monument Erected to it , cannot long preserve it ; I had neither Art nor time to build one . The Errand this Discourse comes on , is not to desire you to remember your Father ; It would be a rudeness to request that he might live in your thoughts ; I am sensible , you will do that without my being your Remembrancer ; but I beg , That nothing which was Exemplary in him , be Buried with him , and sealed up in his Grave ; That you would improve what was delivered at his Funeral to the best Spiritual advantages , that you may live as strangers in this World , and persons belonging to a better ; That it may prove effectual to the furtherance and joy of your Faith , shall be a considerable part of the hearty Prayers of Yours to Serve you , TIMOTHY HALL . Heb. II. 15. And deliver them who through fear of death were all their life time subject to bondage . THE Apostle , in the former part of this Chapter , having asserted the nature and necessity of the Incarnation and Death of Christ ; he now in my Text , and the preceding Verse to it , acquaints us with the ends and uses of it . All the Host of Heaven stood amazed at this great Mystery , expecting what would be the issue of this great Trial. Men and Devils could not fathom the depths of God's design in this dismal Tragedy . They verily concluded , That the Captain of our Salvation would now be conquered , and that they should hear no more of him , when once he was humbled to his Grave . Can he save others , who cannot save himself ? Can he bring life to others , by his own death ? After this Sarcastical manner the Heathens upbraided the Christians ; and the Apostle tells us , That this Death and Cross of our Lords , was a stumbling-block to the Jews , and folly to the Greeks , 1 Cor. 1.18 , 23. And thus indeed it well might have been , had not that All-wise God ( who brings light out of darkness , and meat out of the eater ) by his unsearchable counsel and wisdom over-ruled this matter so , that the Death of Christ , like to that of Sampson's , should issue and conclude in the utter rout and overthrow of his , and our greatest Adversaries . Whil'st they bruised his heel , he brake their head . Thus by his wise disposal , he made Suffering , to be Saving ; Death Victorious , and the Stripes of his Son to be Medicinal and Healing to us . One end was to destroy the power of Satan , to break the head of that Serpent , stilling this enemy and self-avenger . Psal . 8.2 . Leading captivity captive , Psal . 68.18 . Binding the strong man , Matt. 12. And dividing the spoil with him , Isa . 53. Thus this great destroyer was quelled and conquered , and at the Sign of the Cross thus used ( by faith in his death , I mean ) we may at any time put the Devil to flight , and cast out the Prince of this World. The other end is mentioned in my Text , to deliver them who through fear of Death , &c. Which words acquaint us with a double subjection of the Servants , or Children of God , ( as they are called in the foregoing Verse . ) 1. A subjection to Death . 2. A subjection to Bondage upon account of Death . From whence I gather these Propositions . Prop. 1. God's own Children , those for whom Christ dyed , may be brought , and kept under the fear of Death . Prop. 2. The fear of Death is a state of Bondage . Prop. 3. The onely deliverance from this fear , is by the Death of Christ . I shall make the first , the subject-matter of my Discourse at this time ; and in treating on that , shall comprehend the other . God's own Children , those for whom Christ died , may be brought under , nay , kept under the fear of death ; and this fear may be so great and pressing , that it may be a heavy burthen ; it may gall them much , and deeply affect their Souls to their great disquietment ; so that they may have many uneasie hours , and doleful complaints ; it may bring them into an Estate of Slavery and Bondage : And this trouble may not onely be heavy and great for its nature , but long , and continued for its duration ; it may run Parallel with the longest date of their time , and not come onely by way of Paroxism and Fit , but hold them all their life long . So that in the best , the fear of Death is not wholly destroyed and removed . Grace doth not extinguish Nature ; and the Christian doth not cease to be Man. There is a double fear of Death . 1. Natural , and inseperable from our present condition . There is implanted in Man a desire of Self-preservation ; and this is Natures aversation to its own dissolution . This is an innocent and guiltless infirmity , and no more culpable , than weariness , sickness , and many other natural imbecillities , inseperably annexed to the condition of Mortality . 2. There is a sinful fear of Death , a fear of Death more than as it is natural , viz. as it is Poenal , and an issue of the Curse ; as it brings Men under the Devils power , and may prove a dreadful inlet and passage to Everlasting Burnings . Now the Children , ( viz. of God , and of the Promise ) in some measure have conquered this last sort of fear ; but it is impossible for them , while they are cloathed with this frail and tattered Humanity , wholly to rid and divest themselves of the former . Death is the King of Terrors , and therefore may command dread and fear even in the best . Plentiful are instances of this kind , and they easily occur to us . Thus Jacob feared to die by the hand of his Brother Esau , and studied how to meet him in Peace , and prayed to God to stay his Hand , and turn his Heart . The Man after God's own heart cries , the sorrows of death compassed him , Psal . 116.3 . And tells us , how his soul came to be full of trouble , Psal . 88.3 . because his life drew nigh to the grave , and he was counted with them that go down to the pit . How industrious he was , to save his Life , will appear from his Counter-plots to save himself when Saul pursued him . Good Hezekiah could not receive a summons to the Grave with dry Eyes ; the Message made him chatter like a Crane , and mourn as a Dove , Isa . 38.3 , 14. Good old . Hilarion was frequently chiding of his Soul with an Egredere O Anima , for being so loath to leave a crazy body , in which it had been a Tenant upwards of Fourscore Years : Nay , our blessed Redeemer himself , in whom there was no Sin to imbitter his dissolution to him , yet we find him greatly affected at the approach of his departure hence ; his soul was heavy unto death . He entred not the Lists with that last Enemy without a heavy Spirit : Father , if it be possible , let this cup pass from me . It was the saying of Reverend Mr. Greenham , ( page 15. of his Works ) I like as well of them that measurably fear death , as of them who joy at it : In another place he tells us , He never dared desire to dye , however his continual Crosses did afford him small desire to live . It is true , we sometimes meet with Christian Heroes of St. Paul's temper , whose song ever since he had been in the Third Heavens , was to return thither again ; who are so much exalted above the fear of Death , that they court , and crave it , and make it the most desirable of desirables , Phil. 1 23. They never sing a loath to depart , but chearfully chaunt out with old Simeon their nunc Dimittis , Luk. 2.29 . Lord , now lettest thou thy servant depart in peace . With Elijah , they are satisfied , and full enough of days , and crave no further time , 1 Kings 19.4 . Nay , so fervent and earnest was the desire of the Primitive Christians after Immortal Glory , that they groaned earnestly , desiring to be cloathed upon with their House from Heaven , 2 Cor. 5.2 . They seemed not onely to be contented , but rejoyced with their departure ; and in the mean time , they did rather accept of Life , than affect it , and endured it , more than desired it . Great is the number of Christian Pilgrims , who ( in St. Bernards Phrase ) desire Repatriasse , to return home , and loose from the shore of Life , and to Launch out into the Ocean of Immortality , looking for that blessed Hope , and the glorious Epiphany of the great God , and our Saviour Jesus Christ , Titus 2.13 . At the news and tidings of their Lords approach , their Faith Eccho's back their hearty Amen , Even so come Lord Jesus . But here we must take notice , that our desires may be looked upon in a double capacity , either as natural and connate , or rational and elicite , according to the Principles of Reason and Grace . A man that hath a gangren'd Member hath a natural desire to keep it in the Body , but his Rational desire makes him willing to part with it . Thus our Saviour told the Apostle Peter , He should be bound , and carried whither he would not , John 21.18 . To be girded and pinion'd , he would not , according to his Natural will ; but according to his Renewed and Sanctified will , he was ready joyfully to go to the place of Martyrdom . Thus my Spirit may cry , Come Lord Jesus , Come quickly ; when the Flesh may say , Master , save thy self , and pray that the cup may pass from it . On the other hand , They who have the greatest reason to dread it , may sometimes defie it ; and knowing not what it is to dye , brutishly seem to slight it . Thus in these low running dregs of time , an Atheistical crew of Men living in Brutish Ignorance , fall blindfold into their Pit and Grave ; they shut their Eyes , and are never awakened , till those Infernal Flames flair about them , and lend them Light to read their folly . They are not out of danger , but onely without the knowledge of it : Their hardiness proceeds not from the knowledge of their good Estate , but their ignorance of their bad one , like Passengers that are asleep in a Ship that is sinking : They Revel , and Hector on the very Pits brink , and their joy is like to that of those who are stung with the Tarantula , which is not the Effect of Mirth , but Madness ; and though they have no bands in their Death , yet Death hath dominion , over them . Pleasant Company , Wine , Feasting , Musick , divert their thoughts from that formidable prospect of their End , couzening themselves as far as they can , with that vain Opinion , That the way to escape the sting of death , is not to think of it . It is Risus Sardonicus , a deadly joy ; The end of their mirth is heaviness , Prov. 14.13 . Like those silly Fishes , which swim down the sweet stream of Jordan , into the dead Sea , where they perish . Some indeed there are which please themselves with vain hopes of deliverance , and flatter themselves with ungrounded presumptions , that they shall escape the bitterness of Death . Oh the foolish , and helpless shifts that besotted sinners cling to ! How many perish at the very horns of the Altar ? What ungrounded hopes have they from their own Fictions ? How sadly do they abuse the best Doctrines ; and suck Poyson from the extent of God's Mercies , and Christ's Merits ! They suffer their own innate Light to be Extinguished , and resist all means of Conviction from that which is Revealed . Thus you see , that the Proposition is irrefragable , notwithstanding we Read some good Men have desired it , and some bad Men have not dreaded it . In further prosecution of this Truth , 1. I shall lay down some Propositions that tend to the clearing and confirming of it . 2. I shall inquire into the grounds and causes of this fear of Death . 3. By way of Application , I shall lay down some Directions as proper remedies and cures of this fear . 1. Propositions tending to the illustration and further defence of this Truth . 1. Prop. Man in his first Creation was not made Mortal or Corruptible . Adam fell into a dying condition in the day that he Rebelled against the Crown and Dignity of Heaven . I know the Question is much controverted , Whether Adam were made Immortal , or no ? This were to make Death necessary before Sin ; which the Apostle contradicts , when he writes Rom. 5. That by one mans sin death came into the World : and Rom. 6.23 . The wages of sin is death . Death is the fruit and effect of our Disobedience , and passes upon all , inasmuch as all have sinned , Rom. 5.12 . 2. Prop. All men are now subject unto death , as it is poenal . The first Sentence reaches all Mankind , Gen. 2.17 . Most men look on Death as the common lot and condition of Mankind , resulting from their frail condition , and the jarring and warring Principles of their composition , which for want of poise destroy one another . They think it belongs onely to our Natural , and not at all to our Moral Capacity ; reckoning it to be the consequent of their Being , and not the demerit and punishment of our Guilt . It is very true , though the principles of our Nature are subject to Dissolution , yet if we had not declined from the Law of our Creation , we had not inclined to the Grave or Corruption , but God had made our Life commensurate with our Holiness , and prolonged our Time with our Obedience . But alas ! Death now is not more Natural , than it is Poenal . All Mankind is Condemned as soon as Born. Life is a Reprieve , and short suspension of the execution of that Sentence , which in the day of Adam's Transgression was pronounced on him , and his descendants : And oh miserable we ! if we improve not this small scantling of time to sue out our Pardon , and make our peace with this incensed Judge of Heaven and Earth ; who though he be a Serene , yet withal is a dreadful Majesty ; and will infallibly Execute the severity of the Sentence on every Offender , who doth not timely accept and comply with those Terms and Articles of Peace , which in the Preaching of his Gospel are tendred to them . 3. Prop. Fear and Bondage are inseparable attendants on such a sinful and poenal state . It cannot be avoided , but that the expectation of Death in such a condition must be very troublesome . This is a strait Yoak , and will pinch the Necks of all the Sons and Daughters of Adam , though some wear it more easily than others . This will perplex our minds , raise storms within , and sink us frequently into deep despondencies ; for we know not how to cast it off , in vain are all attempts to slip the Neck out of this Collar ; we are unable to deliver ourselves , no man can free his own Soul. We are in God's Chain , and it is impossible to break it , all our strivings will contribute nothing to its Removal , but onely gall and torment us more . 4. Prop. Whatsover bitterness and gall there is in Death , it is from Sin , that makes it more terrible than otherwise it would be . 1 Cor. 15.56 . The sting of Death is sin . So many Sins as thou committest , so many stings thou puttest into thy Death , to render it more dreadful to thee . Could a man dye , and have no Sin laid to his Charge , though there might be some pain , yet there could not be Terror in his departure out of this World. Well may Death be called the Terrible of Terribles , when there is not onely an apprehension of the dissolution and divorce between the Soul and Body , but there interposes and starts up the guilt of many Sins , which confront the Sinner , and stare him in the face ; nay , those sins that had a gaudy and tempting dress , will then be strip'd of all their feigned Beauties , and appear in all their dreadful Circumstances , agitating and terrifying the Consciences of men , with the expectation and dread of future Evils . When the Sinner dare not die , yet cannot live , what Convulsions must there needs be in his Breast , which must terrify him like the cracks of a falling House . What a calm and well-natured Death might a man have , ( far beyond that Euthanasia which Augustus wished for himself ) if Sin and Hell , and approaching Judgment , and a gnawing Worm within , did not drive him into Agonies and Despair . Alas ! when nothing is in view to him but these things , and the conclusion of the whole matter will with him be nothing short of hideous Darkness , and a tormenting Fire , having Heat but no Light , gnashing of Teeth , late Remorse , incurable Wounds , Self-hatred , and all imaginable distresses , even to be hated of God , and to hate him for ever , He must needs turn away his Face in the anguish of his Soul from beholding such distracting Objects . These things our Sins procure for us , and fill our Souls with all the anticipations of Hell. 5. Prop. The Death of Christ applyed by Faith , is the onely Soveraign Remedy to deliver us out of this estate of Fear and Slavery . Our Heavenly Elisha hath cast Salt into those bitter Waters , and so healed them . Death to a Believer is a Serpent without a sting . He hath fortified us against these Fears two ways . 1. By giving us the example of his Dying . His tasting of Death before hand , keeps it from being a Cup of Trembling , and wonderfully will this animate our Spirits under all dejections , That our Lord walked in this dark Valley before us . 2. By affording us the merit and efficacy of his Death ; This is very operative to this purpose , to consider , That our Redeemer , and the Captain of our Salvation , undertook our Deliverance by his own Death : so that now there is no Condemnation to them which are in Christ Jesus , Rom. 8.1 . For being justified by Faith in the Death of Christ , they have peace with God , and in themselves , Rom. 5.1 . Thus has Christ changed the nature of Death , that it should be more desirable , than dreadful to a good Man , being like Josephs Chariot sent for dying Jacob , to carry us to the place of our hope and desire . This made the Apostle ring that sharp and shrill Note , in the ears of Death , and send that bold and brave Challenge to the last eneny ; 1 Cor. 15.55 . O death , where is thy sting ? O grave , where is thy victory ? Death is swallowed up in Victory . It is not now so much an Outlet of Temporal , as an Inlet of Eternal Life . Well might the Apostle write insultingly , as a man offering Sacrifice for Victory , and singing a Triumphant Song , while his Feet stood on the Neck of his Enemy . We know now to whom to have Recourse , when our Spirits droop at the apprehension of our Decease ; not to Saints , or Angels , not to the Blessed Virgin her self ; but to her Son , who is the Lord of Life : that Brazen Serpent we are to look upon , when that Fiery one of Death puts out his Sting ; and we are sufficiently Antidoted against all the Poyson that is spit at us . Thus we see the Children , though they cannot escape the stroak , yet they are freed from the sting of Death ; they can play upon the hole of this Aspe without danger , and wellcome the grimmest approach of this Destroyer with a smile , being freed from the Venom of this Serpent , by him who is , the Captain of the Lords Hosts ; who hath abolished Death , and brought Life and Immortality to light . He has by his own Death , made Death to them , not onely tollerable and easie , but desirable and gladsome . Indeed , none dared cope with this King of Terrors , but our Blessed Lord ; and he by dying , went into the Den of this Dragon , Fought it , and Conquered it in its own Territories and Dominions . 6. Prop. Notwithstanding all that Christ hath done to reconcile us to a view and prospect of our Dissolution ; yet so deep is the love of Life , and fear of Death implanted in us all , that Nature cannot but tremble at the approaches of it . Though this Serpent is bereaved of his Sting , and the Nature of it changed to every holy man ; yet its hissing affects us at sometimes with a cold sweat and shivering , some regrets and aversation from it . The heart of that man who is most heavenly , and covetous of entring the promised new Canaan , who breathes after that happy Country , the Jerusalem above , is now and then startled at his passage thorough the howling Desert which leads thither ; he would be cloathed with Immortality , and yet unwilling to put off the Garment of this Body . We would be blessed and happy , but wish it might be some other way than by dying . Loath weare to be absent from the Lord , and yet desirous to be present here ; we may desire to be with the Lord , and yet at sometimes very loath to depart : it is often the case of many a Child of God , that he very willingly would be at his journeys end , and yet at the same time dreads the going the way of all flesh , which leads to it : thus , like little Children , we are covetous of being cloathed with a new Garment , and yet may be so pained and pinched in the putting of it on , that it may force a Tear or two to distil from our Eyes , in the exchange of our Sute of Flesh , for the Robes of Glory . 7. Prop. This natural fear of Death frequently sinks and degenerates into a very vitious and sinful one . It is difficult in this matter , so to fear , as not to over-fear . Our Passions of this nature , are often subject , either to mistake their Object by fearing what we need not , or else to exceed their bounds by fearing more than we need , or ought . Hence it often comes to pass , That this dread of Death has proved a great snare to the best Men. What mean and unmanly shifts , what poor tricks and artifices , what unfriendly ways and methods have many used , ( even to the spilling of others Blood ) to save their own ? They have sullied their Names and Reputations , wounded their own Spirits , and grieved those of their Friends , and all to eke out an Inch of Life . Abraham though dignified with that Illustrious Title , of the Father of the faithful ; yet so unbelieving was he of God's Providence over him , that he betakes himself to sinful Equivocations , ( those Cousin-germains to a Lye ) to save his Life . While we use any indirect means to prolong our days , it plainly Reproaches us to our faces , that we fear men more than God , and Death more than Hell and Damnation ; which is very absurd and foolish , to fear the less , and not the greater evil ; to be afraid to dye , but not to be Damned . Great reason therefore there is , to watch over this Natural Fear , lest it prove immoderate , and betray us into the hands of many foul Temptations , as it did Abraham , Isaac , and Peter . Our Saviour gives us praemonitions about it , when he instructs us not to be afraid of men who can kill the body , and after that have no more that they can do : but I will forewarn you whom you shall fear , &c. Luke 12.4 , 5. One fear , ( like fire ) drives out another . If the fear of God more prevailed in our hearts , it would wonderfully qualifie and moderate all the powers of our Souls , that there would not be such prevailing excesses and disorders in them . Our care therefore must be , that our Natural Fear be compatible with that which is gracious ; and that we never dread any thing further than it is consistent with the fear of God. 8. Prop. This Natural fear of Death being kept within due bounds , may very much be improved to our advantage . 1. It will help us to be more patient underder all poenal evils . So Sentence of Death be not executed , Stripes and Imprisonment , Fines and Banishment are more easily under-gone . Skin for skin , and all that a man hath he will give for his life , Job 2.4 . A living man will not complain , Lam. 3.39 . Thou art alive man , that one word encircles many Blessings , and I pronounce an hundred Good things in that comprehensive Monosyllable . Of all other evils we say , They are not so bad as Death , and therefore they may , and must be bore . 2. It will make us more watchful against all sinful evils . God has in his Law appointed Death , as a punishment for many Offences , that it might be a curb and bridle in our Mouths to restrain us from the Commission of those Sins ; and when men throw this aside , what wickedness is there which they will not attempt ? Eve was emboldned to sin by the Devils telling her , she shall not die . Men will not commit that wickedness which they know is not onely against God , but against their own lives also . 3. It will weaken our pride . It will render us more low and vile in our own Eyes . This will much abate our Pride , and keep us humble . Put them in fear , O God , ( viz. of Death ) that they may know themselves to be but men , Psal . 9.20 . 4. It will strengthen our Faith. We received , saith the Apostle , 2 Cor. 1.9 , 10. the sentence of death in our selves , that we should not trust in our selves , but in God which raiseth the Dead . While a man looks to sense , and is upheld by sensible Comforts , there is not that exercise for Faith , which otherwise there would be ; for the exercise therefore , and strengthning of his Grace so acceptable to God , and advantageous to us , God exposes his Children to this fear of Death , that when all other helps and supports are removed , they may fly to him for Refuge . The Bohemians when they lost their famous Captain Zisca , stiled themselves Orphans : She that is a widdow indeed , and desolate , trusteth in God , 1 Tim. 5.5 . Whereas , while she had an Husband and Children , she trusted over-much in them . The Hemorrhoisse made not her Applications to our Lord , till all her stock was spent . A poor and afflicted people will trust in the name of the Lord , Zeph. 3.12 . 5. It will quicken our preparations for death . God therefore wills it , That we should have , not onely some thoughts , but also some fears of Death ; that we may improve the day of Grace , and be working while it is called to day . Fear is an Affection which quickens to Action ; Noah being moved with fear , prepared an Ark , Heb. 11.7 . They that fear not Death , grow desperate , their Language is , Let us eat and drink , for to morrow we die ; but they that are armed with this well-guided and bounded fear , infer much more wisely , saying , Let us pray , read , hear , repent , believe , obey , for to morrow we die . Thus you see great advantages may be made of this Natural infirmity , and we may learn how to turn our Water into Wine ; to make those thoughts of Death , which at some times lie very cold at our Stomachs , to become very cordial and reviving against all sinful and immoderate dread of it . Grace , though it do not extinguish , yet it corrects and regulates Nature ; and by the ways above mentioned , mortifies this fear , that it prove not a Temptation to Sin. Stoicism hath attempted to do this ; but Christianity onely can , and hath effected it ; In the School of Christ is best taught the right Cure of all our amazing and distracting fears . 2. I come now to inquire into the grounds and causes of this fear . As before I distinguished this fear it self , so now I shall the causes of it , into Natural , and Sinful . 1. Natural Causes . Death on this account is dreadful , because it is a future , unavoidable evil to Nature . As a future possible good is the object of hope , so a future possible evil is the object of fear ; and much more it is to be dreaded , when it is a certain futurity , as death is , which no ways can be declined . Nature looks upon Death as its Enemy , whose design is to divorce and separate Soul and Body , two ancient Comerades , no wonder therefore that it shun it , when it knows it shall one day fall by the hand of it . Memorable is the passage of that Martyr to the Executioner , driving the Staple into the Stake ; Pray friend knock it in fast , for Nature will be working . And that this fear is greater in some , than others , from the very constitution and temperament of the Body , is every days observation . Our very natural Complexion renders us either more bold , or fearful . This is a natural Passion , which though it may be Corrected and Sanctified , yet it cannot be totally Conquered , for Religion changes not the temperament of the Body . Good men who are of this fearful temper , and melancholy disposition , and experience the tyranny of this Natural Passion , have need to pray for the Sanctification of it . I never thought Religion did depend upon the temper of the Body , but I am sure the acting and exerting of it very much doth . But these fears , so far as they are Natural , they are Lawful ; for they are not Transgressions of any precept , and though they may be reckoned amongst our infelicities and weaknesses , yet they come not into the number of our Sins and Crimes . 2. There are sinful grounds of this fear of Death ; these chiefly are to be regarded , and they are very many ; some I shall name , and can do little more than in the gross produce them , leaving you to enlarge on them , and I am sure any man of thoughts may be very Copious on this Subject ; his own inward sense of things strongly will attest all to him . This sinful fear proceeds , 1. From the want of a holy fear , the fear of the Great God. As the fear of him is the less , the fear of God in our Lives , is the ready way to cast us into a slavish fear of Death . It was one of the Judgments Threatned , Deut. 28.58 , 65 , 66. If thou wilt not observe to do all the words of this law that are written in this book , that thou mayest fear this glorious and fearful name , THE LORD THY GOD ; Then neither shall the sole of thy foot have rest , but the Lord shall give thee a trembling heart , and failing of eyes , and sorrow of mind ; and thy life shall hang in doubt before thee , and thou shalt fear day and night , and shalt have no assurance of thy life . 2. From the want of faith in the death of Christ springs this fear of our own death . Even the children , holy and religious persons , who live soberly , righteously , and godly , are sometimes beset with these uncomfortable apprehensions of Death ; being now and then plagued with the remainders of an unbelieving heart , as if still Death were not subdued , as if Death had conquered Christ , and not Christ Death : The Disciples were terrified and frighted , and unbelieving thoughts did arise in their hearts , Luk. 24.37 , 38. Fools , our Lord calls them , and slow of heart to believe , ver . 25. We trusted that it had been he which would have redeemed Israel , v. 21. Here their Faith flag'd , and hang'd , the wing extreamly ; their Buckler was much battered , and stood in need of beating out again . Weakness of Faith gives strength to our Fears , and doth both greaten and multiply them upon us . Faith is not without its Conflict with sadness of Spirit , and carnal fears ; Amalek sometimes is too hard for Israel , and the House , of Saul frequently prevails over the House of David . 3. This Fear proceeds from want of serious meditation on Death , and due preparation for it . Our negligence and sloath in not finishing that Work which God has put into our hands to do , way well make us loath to come to an account with our Lord. Bad Stewards are afraid of a Reckoning ; and Death coming thus suddenly , puts all into Confusion : Suddenness and fear are joyned together , Prov. 3.25 . Suddenness of Destruction is the description of a doleful and fearful Estate . When men have laid in no Antidotes and Cordials against Death , then , like Nabal , their Hearts die before they do . This was Davids Case , Psal . 39. ult . O spare me . Stay a little , that I may get strength to combat with this Adversary . The best are too backward in their preparations for this Encounter with this grim and gastly Enemy , and therefore are not without their fears ; But oh ! who can express that great fearfulness which needs must surprise Unregenerate men , who are clapping many Stings into their Deaths by their repeated and continued Sins ; they take pains to make their End uneasie , and with their Vices dress up Death in a terrible Vizard to affright them . What ease can they live at , whose Souls this Night may be turned out of their soft Beds where now they lye securely snorting , into a Bed of Flames ? one would think , these Men should eat their Bread with trembling , and the thoughts of their danger should keep them waking . There is no wonder , that a sinful Cause should produce a sinful Effect ; and that Mens Terrors should be increased with their Offences . Every wicked man must look Death in the face , with pale cheeks . It was a Copy of Julians countenance , but not of his dying one , when he said , Vitam repescenti naturae tanquam debitor bonae fidei redditurus exulto . What Solomon speaks of Prophane mens merry living , That even in laughing their heart is sorrowful , Prov. 14.13 . is very applicable to their Dying condition , their heart gives their mouth the Lye. Indeed , sometimes like furious Gamesters , they throw up their Cards , not out of any dislike of gaming , but of their Games ; they are rather discontented with Life , than contented with Death ; but yet such reassume their Play , and go on afresh ; and so do these Passionate Fools upon second thoughts , eat their words , and unwish their wishes . Such are like to Gaal in his drink , Judg. 9.27 . He cursed Abimileeh when he was at a great distance ; speaks very contemptibly of him , brags how he would use him , if he had him in his Clutches , ver . 29. But upon Abimelechs appearance , his courage was cooled , his heart sunk into his heels , for he fled before him , ver . 40. Mens sins will one time or other sink their spirits , and make their Death dreadful ; and that upon account , 1. Of the guilt that is in sin . To apprehend sin unpardoned , amazes and confounds , and therefore God's Arrest by Death , must make the knees smite , and strike one against another , Belshazzar like , who could not hold his joynts still . 2. Of the filth in sin . The defilement of it is so great , that it makes the sinner startle . Such squalid and nasty sights , must needs occasion the turning away of our Eyes . Who can look upon them , and live ? The Sinner often sinks and drops at the view of his Lusts ; they have a killing Aspect . 4. Excessive love of Life , and of this World , begets immoderate fear of Death . When Mens hearts are so closely united to Creature-comforts , they cannot be torn from them without much violence and pain . What we over love in the Enjoyment , we over-fear in the Apprehensions of its loss . A Child that has tasted much of the Breast , cannot be pulled from it without much crying : Things glued together , are seldom parted , without tearing or breaking . If thy Portion is onely in this Life , thou art utterly undone when it is ended , and who can blame a man for fearing the loss of his All ? It is a Canonical Truth , though in the Apocryphal Writings , O death , how bitter is the remembrance of thee to a man that liveth at rest in his possessions ! Eccles . 40.1 . How sad a sight is a Hand writing on the Wall to a Belshazzar in his Cups ? To a rich man dreaming of his goods laid up for many years , how sad and confounding must that voice be , Thou fool , this night thy soul shall be required of thee ? Luk. 12.20 . It was a wise and Christian Speech of Charles the Fifth , to the Duke of Venice , who Hezekiah-like , shewed him the Glories of his Throne and Palace , his great Wealth and Riches ; Haec sunt quae faciunt invitos mori , These are the things that make us loath to Dye . 5. This fear is frequently occasioned by too much carelesness about our worldly Affairs ; I mean , the neglect of a provident , timely setting our House in order , and adjourning this necessary and hard Work to the dregs of our Age. That which should be the living Mans care , is too often the dying Man's task : The ending of our Accounts with Men , and the beginning of our Accounts with God , are both of them generally put off to the inconvenient season of a Death-bed ! To reckon with God and Man at once , is too hard a Province for a sick and languishing sinner . Many more Grounds might be assigned , I shall add but one more . 6. The breach of former sick-bed Vows and Resolutions , when we were in fear of Death , renders men more fearful when once they come in sight of it . The Answer is not amiss which Theodoricus , Bishop of Coleine gave to the Emperor Sigismund , upon his inquity , which way he might best get to Heaven : If thou walkest ( said the Bishop ) so as thou didst promise under thy painful fit of the Stone . Our Extremity commonly renders us holy , and our Pain is prodigal of those Vows , which our ease is niggardly of performing . We daily see desperation making those Votaries , who in their health were the loosest Libertines . Were it essential to Health , thus to debauch us , it would make a good man out of love with it . It were better to be always Sick , than for our Health to maks us Irreligious . Let us pray to God to remedy this Sickness of our Health and to bless us rather with sanctified afflictions , than curse us with unsanctified prosperity . I now am to speak to the third Particular , and that by way of Use and Application . 3. To give some Prescriptions and Remedies , by way of Antidote and Defence against the Fears of Death . It was one of the defects which the Learned Verulam , ( In his advancement of Learning , ) found in our Physitians , that they do not study those Rmedies , which might procure an Euthanasy , an easie passage to their Patients ( since they must needs dye ) thorough the Gates of Death . Such helps must be left ( saith Bishop Hall ) to the care of the skilful Sages of Nature , the use whereof must be with great caution ; lest while they endeavour to sweeten Death , they shorten Life . My work at present , is to prescribe spiritual helps to an easie and comfortable departure out of the houling Wilderness of this World , to make the Grave-bed soft , that we may lye down in Peace there , and descend to those dark Chambers with as great desire , as a weary Traveller lies down to Sleep . The neglect of looking to this while we live , is the cause why Death comes on so many as a Snare , as amongst many other , it did on Caesar Borgia ( the wicked Son of a worse Father , viz. Pope Alexander the sixth ) who meeting Death in that Cup of Poyson , which he had prepared for others , cried out with great Consternation under this terrible Surprise . Adversus omnia pericula me munivi praeter quam mortem : That he had armed himself against all casualties , excepting Death , for of that he never thought . Amazing and deplorable inconsideration ! that men should find time to think of all things , but those which do most nearly concern them ! that Heaven and Hell , Death and Judgment , should then only come into mens thoughts , when they have nothing else to think of . How solicitous are we to fortifie our selves against external evils , timely engaging against Sickness and Poverty , Banishment and Imprisonment , Cold and Hunger , Shame and Scandal , but laying little or nothing up against the evil day ? Death comes and seizes most with a heavy hand , because so little is done to bear up against it . Take notice here of the excellency of the Christian Doctrine , which affords beyond all other Professions , the greatest relief in this way . Some Phylosophers have essayed upon comforts of this Nature ; and Epicurus tells us , if a wise man were to burn in Phalaris Bull , he might say , Dulcae est , & ad me nihil pertinet . But these were empty brags , and founded on some principles , of which we may say , ( as Job to his Friends ) Ye are miserable comforters ; such as these , 1. Premeditation on it before it comes ; others rejected this as much , because it made a man miserable before he was so . Meer apprehensions of it to them ( whow wamed the Divine Oracles ) signified little to lighten their burden . 2. Others supported themselves with the thoughts of necessity , and inevitable fate , and many such like considerations . But alas , tho Philosophy has been stiled animi medicina ; yet their Precepts in reference to comfort , have been compared to the influence of the Moon , which doth rather rotten , then ripen , in respect of the Suns influence . They were ignorant of Christ the Prince of Peace , of the holy Paraclete and Comforter , and unacquainted with the Life of Faith. They knew not how with Ignatius , to invite the Cross and Fire , Breaking on the Rack , Quartering of Members , and all the Torments that either Men or Devils could invent . When the Emperor threatned St. Basil with Death , O that it might come , was his ready and chearful reply . When Eudoxa the Empress threatned Chrysostome ; he sent her word , Nihil praeter peccatum timeo : he feared Gods wrath , ( because of his Sins ) but not at all her . These are the men that tread on the Lion , the Asp , and the Adder . And that we may be enabled to do the like , take these following Directions ; these comforts and consolations of Gods own Prescription in the Holy Scriptures , which as far exceed all Philosophical Remedies , as the Sun doth a Glow-worm . I am constrained to be short in them , and must leave it to you , to blow every blossom into a Flower . 1. Direct . Rectify your Apprehensions and Opinions of Death . Is not thy fear of it grounded upon a mistake ? Fears are apt to agravate evils . Levis est dolor si nihil opinio adjecerit . We fright our selves with Images and Idaeas of evils , and dress up Bug bears and Mormoes to Torment our selves withal . Christ himself walking upon the Waters , was by the Disciples trembled at as a dreadful Apparition . It may be thou lookest on Death , as some utter Abolition and Extinction of thy Being . Remember it is but a departing , which thou callest a Death . See how God himself stiles it to the Father of the faithful , Gen. 15.15 . Thou shalt go thy fathers in peace . It is but a going away , not a perishing ; and not a going to wo and misery , but a comfortable going to our Fathers . It is hence called , the way of all the earth , Josh . 23.14 . Christ intimates his Death under this Notion ; It is expedient for you that I go away , John 16.7 . Death is a journeying from one Region to another . See in what familiar terms God conferred with Moses about his Death , Deut. 32.49 , 50. Get thee up into this mountain , and die in the mount whither thou goest up , and be gathered unto thy people . Death it self is so embalmed and cloathed in the Holy Scriptures , that there is even a sweetness and beauty in it : therefore called an uncloathing , a putting off the flesh . He that has wore his Cloathes long , till they are foul and nasty , will he not willingly strip himself to put on a fresh Suit ? Children fear their nearest Relations , and best Friends , when they appear under a disguise to them ; but when their Vizard is taken off , they rejoice at their presence . To sweeten our departure to us , it is called a rest and sleep . Is there any hurt in that ? Would not a man tired out with a long days work , gladly go to bed ? Under these Notions we may bury all fearful thoughts of Death . Our friend Lazarus sleepeth ; but I go that I may awake him out of sleep , John 11.11 . What more desirable and refreshing than a good nights rest ? Sleep is the Nurse of Nature , the sweet Parenthesis of all our Griefs and Cares . Cloathe thy Death therefore in a Scripture dress , and this will help to allay the bitterness , and beautifie the deformity of it . Sleep is a short Death , and Death is but a long Sleep . The Babylonians are threatned with death , under the name of a long sleep , Jer. 51.57 . They shall sleep a perpetual sleep , and not wake , saith the King whose name is the Lord of Hosts . It is a Judgment to be cast into a sleep like death , but a Mercy that Death is like a sleep : Nay , death is not a perpetual sleep : A good man when he has done his work , falls asleep , and awakes in the great morning of the Resurrection to receive his wages . Hence the Grave is call'd a Bed , Isa . 57.2 . It is Gods Ark and Chest , wherein he keeps the Bodies of his Saints , and he will open this Cabinet in the great day of the Resurrection , and take his Jewels out ; he will scowre and furbish them up again , making their vile Bodies like unto the glorious body of Christ . The Jews call the Grave , Beth Chaiim , i. e. The house of the living ; and when they return from the Burial of their Friends , they pluck up the grass , and cast it into the Air , using those words of the Psalmist , Psal . 72.16 . They shall flourish like the grass of the earth . The Greeks call their Church yards , Dormitories , Sleeping places ; and the Germans ( say some ) call them God's-acre , because their Bodies are sown there , to be raised again , Be not then daunted with the gloomy thoughts of a total dissolution ; no , it is but a little intermission , a disappearance for a while , a short and sweet nap in their Beds , which are warmed and perfumed for them by Christ's Body laid in the Grave , with whom also they look to Rise to Eternal Life . And this leads me forward to the 2. Dir. Be established in that weighty and great Doctrine of the Resurrection . Soul and Body , old Companions , part but for a while . Thou art not so sure to arise in the Morning , when thou liest down at Night , as thou art to awake at that day . 1 Thes . 4.14 . For if we believe that Jesus died , and rose again , even so them also which sleep in Jesus , will God bring with him . What an Antidote is this against the worst of Death ? That Christ who did arise from the Dead , shall come again , and bring all his with him in Glory ? These Scripture Consolations come home to the very heart , which the Philosophical ones did not , ( being in Tullies Phrase , Medicine morbo imbecilliores ; ) well therefore might the Apostle call on them , to chear up , and comfort one another with such words of truth , ver . ult . The Courage and Constancy of the Jewish Martyrs was such on this account , that they would not accept of Deliverance in their Tortures , that they might obtain a better Resurrection , Heb. 11.35 . The Resurrection they knew would recruit , and recompence them . Lucian called the Christians miserable Caitiffs , for being stout to the Death , in the belief of this Doctrine ; on the same account , all wise and good people must pronounce them of all men then most happy . Remember what God said to Jacob , Gen. 46.3 . Fear not to go down into Egypt : for ver . 4. I will go down with thee , and I will also surely bring thee up again . 3. Dir. Remember Death is the common condition and lot of all mankind . Now what reason hast thou to be troubld when ( as Joshua expresses it ) thou goest the way of all the earth ? If all Travel this Road , art thou so foolish , as to think , there should be a by-path for thee to go alone ? None can Redeem his Brothers , no not his own Life , from Death . Monarchs , Emperors , Patriarchs , Prophets , Apostles , have trod this Tract ; nay , Christ himself : why then dost thou fear to follow such a glorious Company ? Grudg if thou wilt , that thou art a Man ; grudg not that being a Man , thou must die . Where are the Fathers of old ? Do the Prophets live for ever ? This is the Kings high-way , and the Beggars also . You tread no untrodden Tract ; You are not the first set out this way , nor will be the last . Thou dost not break the Ice first . 4. Direct . Familiarize Death in thy thoughts . This familiarity with it , will breed contempt of it . Men little think of Dying , therefore are the terrors of Death so stinging . Plato perswading to the thoughts of Death , defined true Philosophy to be a Meditation of Death Even Tygers and Lions , which at their first sight affright , by frequent viewing abate their terror . Look it often in the Face , and thou wilt sooner be reconciled to its hard Features , and grim Countenance . Bid Death to thy Board , to thy Bed , to thy Closet , to thy Counting house , and thy Shop , walk with him in thy Garden , as Joseph of Arimathea did . Dye daily in your Thoughts and Meditations , and when you come to it actually , you will die more delightfully . It is for want of these thoughts , that mens Souls are chased out by Violence , rather than yielded up to God in Obedience . 5. Direct . Ponder on the happy advantage of your dissolution . This is a large Cluster , and I cannot tarry to give it you Grape by Grape . 1. Death will give thee a freedom from all evil , Whether of Sin or Sorrow ; cure all your Diseases and Infirmities , dry up all your tears . When the stroke is once struck , adieu then to the Temptaions of Satan , the rage of Persecutors , distempers of Mind , deformities of Body , disgrace of Name , unfaithfulness of Friends , undutifulness of Children , loss of Estate , and whatever else makes life bitter . Didst never cry out , who should deliver thee , with the Apostle ? Rom. 7.24 . and art troubled when a Liberate is sent ? Art afraid to Land after such Storms and Tempests ? How many have desired Death , nay sinfullly destroyed their Lives , to deliver themselves from Griefs , Fears , Wants and Pains ? 'T is true , he Sins highly that goes away out of this World , before God calls him ; yet who would refuse to go , when once he is call'd ? 2. It will put thee into possession of thine Inheritance . I desire to depart , and to be with Christ . Who would tarry so long from his dear Lord , that might have passage to him ? When the Heathen Socrates was to dye for his Religion , he was greatly comforted at his Death , with this , that he should go to the place where he should meet Orphous , Homer , Hesiod , and many other Worthies of the former Ages : Had he but known Christ , the order of Cherubim and Seraphim , Angels , glorified Saints , Patriarchs , Prophets , Apostles , Martyrs , Confessors , our Fathers , Mothers , near Relations , and dear Friends , and the rest of the glorious Heirarchy of Heaven , he would then doubtless have taken down his deadly draught of Hemlock with greater relish and satisfaction . The Proto-Martyr Stephen triumphed over Death , when he saw the Heavens opened , and the Son of man standing on Gods right hand . Faith will help to the same beatifical Vision and Prospect . It is pleasant to the eyes to behold the Sun ; but the Sun is as darkness , and altogether useless in that Kingdom of Glory , Rev. 21.23 . Rev. 22.3 , 4 , 5. If David in the Wilderness so impatiently thirsted to appear before the living God in an earthly Jerusalem ; how earnestly should we long to see his glory in the heavenly one ? Psal . 42. The glimps of his back parts was as much as Moses might behold , yet that put a shining glory on his Face ; what will it be then to see him face to face ? The glimps of Christ in his transfiguration ravished Three Apostles who beheld it : St. Pauls Vision , that did wrap him up in the third Heavens , advanced him above the rest of mankind ; but the beatifical Vision of the Glory of the Great God , far excels all . This leads me to the next particular . 6. Direct . Renew your familiarity with the blessed ones above . Remember that great Army of God , ( The souls of the just from Adam till now ) are all got safe thorough this dead Sea , and are triumphing in Heaven already , and that there are but a few straglers in the end of the World left behind , and then which part do you desire to be with ? But especially remember that Jesus your head is entred into the Heavens before you , and is preparing a place for you , not being willing to be there without your company . He would have you there to behold his Glory ; and do not these considerations provoke you to covet to be united to that heavenly Quire above , which incessantly Sing ( not resting either day or night ) that melodious Anthem to him that sits on the Throne , and unto the Lamb for ever and ever , of blessing and honour , and glory , and power , Rev. 5.13 . Many more things might be added by way of Direction , but I shall add but this one more , tho the most considerable and important . 7. Direct . Act faith on the death of Christ : Here is the main prop and pillar of comfort . Who would have dared to dye , had not our Lord dyed first ? he has taken away , the Sting of Death ; what harm can there be in a stingless Snake ? He hath cut the lock of Sin , where the strength of Death lay . Hosea 13.14 . O Death , I will be thy plagues ; O grave , I will be thy destruction : Christ hath happily triumphed over it , both for himself and thee ; his precious Blood has altered its Complexion , and turn'd its pale Face into a beautiful Sanguine : Our Redeemer having unstung it , we may safely put it into our Bosomes ; It is an Enemy indeed , but a Conquered and disarm'd one . Dost dread an Enemy Vanquish'd to thy hand , and sprawling at thy feet ? Hath David killed this great and formidable Goliah , and shall not trembling Israel recover their Spirits , and up , and pursue the Philistines ? Shall a Conquered Enemy disanimate the Conquerors ? Remember and revive , O Christian ; The Captain of thy Salvation has not onely destroyed , but sanctified the Grave to thee , and perfumed the dust thereof with his own body . What comfortable words are those , Because I live , ye shall live also , John 14.19 . The Grave that otherwise affords but a noysom smell , smells sweet ever since the Rose of Sharon , and the Lily of the Vallies lay in it . This dark hole is made lightsome , ever since that true Light , ( for a time Eclipsed ) shone out of it . Thus our Sampson has found an honey-comb in the Carcase of this Lion. Christ is the Lion of the Tribe of Judah , from whose Death , as from a plentiful Breast , we may suck abundance of sweetness . His Sepulchre is the most fragrant knot in Joseph's Garden : your thoughts cannot be dyed into a richer Colour than the meditation of Christ Crucified . As St. Paul always did bare about in his Body , so do you in your Minds , the dying of the Blessed Jesus : Assure your selves , the pale face of Death will look ruddy , when you cast this blood of sprinkling on it . This should arm the Heirs of Life , against the fear of Death . We read Cant. 3.7 , 8. The valiant of Israel have their swords on their thighs because of fear in the night . Night strikes men into fears ; especially , the Night of Death ; but gird this Sword on thy Thigh , get a living Faith in thy Heart , and all the fears of Death will not dead it . This should teach us to give Praise and Thanks to our Lord and Master . How did the Philistines rejoyce , when they had got Sampson in their hands ? Judg. 16.23 , 24. Then the lords of the Philistines gathered them together , for to offer a great sacrifice unto Dagon their god , and to rejoyce : for they said , Our god hath delivered Sampson our enemy into our hand . And when the people saw him , they praised their god : for they said , Our god hath delivered into our hands our enemy , and the destroyer of our country , which slew many of us . What Lebanon is sufficient to burn ? Or what Cattel on a Thousand Hills for a Sacrifice ? What Hecatombs of Praise and Service are due to our great God and Saviour ? Who hath delivered the Destroyer both of our Souls and Bodies into our hands ; and us out of his ; who hath slain , not onely many of us , but either hath , or will make havock of us all , heaps upon heaps , and that far more and greater than ever Sampson did of the Philistines . Not unto us , O Lord , not unto us , but to our most mighty and merciful God and Saviour be all the praise and glory given , who hath translated us from under the power of sin and death , into the kingdom of his dear Son. HAving finished one Text , it may be expected I should speak on another , viz. Our deceased Brother , who is the doleful occasion of this days solemnity I acknowledg I have not been much used to Funeral Encomiasticks ; and when I consider that this kind of Work is not without much hazard , I do the more unwillingly engage in it . Relations will think too little is spoke , others too much . The task is hard , when on one hand I may be censured to give a faint and mean Character , and on the other hand I may be thought to over do it , and be Parasitical . I acknowledg it ( and shall endeavour to avoid it ) That it is too common on these occasions to Saint all at their Death , who expressed little of sanctity in their lives . It was said of Julian , Idoneus erat dicere Panegyricum diabolo . He was fit to Canonize the Devil ; and I have read that Bruno an Italian did it . This should make us wary in Discourses of this Nature : But where there is real worth , and deeds praise-worthy are to be found , to deny the scattering a few flowers on the Hearse of such a Person , would be injustice both to the living and the dead . There is a generation of men , whose eyes are mostly fixed on the dark sides and blemishes of their Brethren , and chuse to represent them to be such always , as possibly they once might find them to be in some particular circumstance of their lives . Concerning such , I shall say no more , than that there are in the world such things to be found , as Envy , Pride , Detraction , evil Surmising , Malice , and Rancour , which like smoak is always driven upon the fairest Faces . I am not so partial as to believe our deceased Brother to have lived without his Humanities and Frailties ( let such who have escaped them , throw Stones at him ) ; yet God kept him from the immoralities and gross pollutions of the times and places wherein he lived . Good and wise men have generally determined , That it is more pardonable to praise a worthy person , even beyond his merits , than to be always rakeing with the nail in the sores of others , who may justly deserve our reproof and correction . They are two equal guilts , to detract from an enemy ; and to lavish and be prodigal in the commendation of a Friend I hope there is no one here that scruples the commending of the dead , tho our Age abounds with many of that humour , who little scruple the calumniating both dead and living . I am in a streight betwixt two , having much to object both against speaking , and being silent : yet I must not deny our Brother the Justa defunctorum , the rights and dues of the dead ; I shall say but little , and that ( as near as may be ) within the compass of my own Knowledg and Observation . Sorry I am , to be an Actor in this mournful Scene ; it might better become , and better be done by some other ; but providence has made it my task to perform this last Office of love . We are met to solemnize the Funerals of ROBERT HVNTINGTON Esq , a Gentleman as generally beloved as known , who lived much desired , and dies much lamented . My business is not to tell you , he descended from an ancient and worthy Family , that is the work of the Herald , not of the Preacher , and those Escutcheons on his Hearse sufficiently tell that ; my task is to blazon a more noble Coat , and to give you those good grounds of hope which we have of his new and better Birth , which are these following . He was not only a Frequent , but a Reverent hearer of Gods Word , not easily detained from the publick Ordinances , as we sadly observe in this profane Age many are , who question the Gentility of that man , who goes to Church more than once on Gods day , reckoning him the best bred , and most modish , who is for three Meals a day in his own house , and either none , or but one at most in Gods. O sad and deplorable Age we live in ! that by how much the lesser any man lives like a Christian , to be reckoned so much the better Gentleman ! If this be the Character of one well bred , and well born , I am sure our Brother must not have it , for he with his , went to the Habitation of Gods Holiness , and the place where Gods honour dwelleth . He was an Honourer and Encourager of a Religious Ministry ; I have often heard him speak of such who were diligent and faithful in that sacred Office , with great Testimony of respect and veneration , as well knowing the bringing their Persons and Function into disrespect , was the ready way ( already attempted by the Debauchees of this Age ) to bring their Doctrine into contempt . He valued those most , who preached most to the Hearts and Consciences of a Sinner , and never disliked a good Sermon because it did not keep time with the glass . With much sense he expressed his dislike of seeing the Pulpit converted into a Stage , wherein men vented their Heats and Singularities , and discovered more of Spleen , Pride and Passion , than of being inspired with the Spirit of that Holy Jesus , in whose Name they pretend to come , and whose mind they profess to Reveal and Preach . He judged that Doctrine to be good , which tended to make men so , and much abhorred gingling and quibbling , affected Cadencies of Words , and all frothiness and levity of expression , conceited , fashionable , and phantastical Phrases ; he best like those Discourses which pressed most a holy and strict life in these licentious and profane days , and Catholick and Universal Charity in these distracted , and divided times ; such which urged men to be at peace with God , and one another . It was a good sign of a spiritual Appetite , that he liked more the favouriness of the Meat , than the garnishing of the Dish . He was vir sine plicis , without foldings and twistings , a true hearted man to his Friend , a stranger to that much studied Art of flattering and hating at the same time . In his Converse and Friendship , Cordial and Faithful , without baseness , or low dissimulation . I boldly affirm him a man free from revenge . I say not , but he had a sense of personal injuries , and especially of those that reflected on his name ; principally , when they proceeded from those who had good names themselves . What others said , he dispised , but often wished he had been better understood by some ; and that he was not , he bore as his misfortune ; yet would not requite them with the like measure , but mentioned them with all due respect , being always ready to oblige them , and to do them good . Tho he was a man naturally of a great spirit and courage , of that personal valour , as if nothing but Steel had gone to his composition , his eyes being shut against all impressions of fear and terror ; yet no man more gentle , or easie to be intreated , more yielding or desirous of reconciliation , of which I could give very pregnant instances . I must not omit his exemplary Charity . It was of the right stamp , constant and private , I knew it to be diffusive and large , and very far from Ostentation . As he did not rob himself , ( for I count every Miser a thief to his own Body ) , so neither did he rob the poor . Oppression , or withholding the hire of the Labourer will never come within his Indictment . What estate God blessed him with , was neither procured or enlarged by defrauding or over-reaching his neighbour . Whilst he was a House-keeper and Master of a Family , he reckoned more belonged to his Table , than they that slept under his Roof , and therefore with his own hand first divided and sent a Portion to them , before he took his own : And ( which I think was hardly known to any but my self ) , he did as duly furnish one purse with money , to distribute amongst the indigent ( tho not begging poor ) , as he filled another for his ordinary Expences , and made their Dividend equal with his own . The Age we live in , hath much of the Lamp of Profession , but little of the Oyl of Charity . 'T is the sin and curse of many rich Earth-worms to have with a flourishing Estate , a withered Hand , which they stretch not forth to good uses . It was a startling and rousing passage of St. Chrysostome , Feed the hungry while you live , that you feed not the fire of Hell when you die . 'T is sad to drink in a full Cup our selves , and not to let one drop to fall beside , to refresh the bowels of a poor neighbour . What he was in his relative capacity , you his Children and Servants can bear me witness that I speak the truth , and lie not , when I affirm him to have been a tender , compassionate and provident Father ; and a worthy , kind , and gentle Master ; a good friend , and no bad enemy . Report gives him an honourable Pass . The Voice of all ( as far as it reaches my ears ) proclaims him a useful good man , a true friend , a just person , of a most obliging Conversation , having pleasantness of spirit , without levity ; freedom and affability of carriage , yet still with gravity . Of what use he was in his publick Station , will best be discovered hereafter ; you will know how great the tree that 's fall'n was , by the vacuity or void place it leaves behind it , which every slight stick of wood will not supply and fill up . In short , he lived to a good old Age , he came up to the Standard of Moses , Threescore years and ten , and now is gathered to his Fathers , we hope . For not only Charity , but common reason thinketh no evil , where it findeth so many Evidences of good . I close all with a word of Advice and Counsel , as knowing these Solemnities are not ad juvandas animas , as a great Cardinal upon his single Affidavit would require us to believe ; nor are they mortuorum adjutoria , as a great Schoolman would perswade us ; but they are vivorum solatia & documenta , They call upon us to read our own dissolution in this of our Brothers . Anatomists and Physitians advantage themselves by the Dissection of dead Bodies : So may we by this gloomy Providence improve our skill in the two great Arts , of living Godly , and dying Blessedly . Tho the occasion of this Assembling together is Mournful , yet the fruit will be Comfortable , if we who survive are forwarded in our preparation for our change , and do something towards our chearful repose in the Grave , without distracting Fears of that King of Terrors ; and since no ingredients in the shop of Nature , are sufficiently Cordial to fortifie the heart against this ghashly Enemy , or his Harbingers ; it will be no less our Wisdom and Interest , than it is our Duty and Obligation to provide our selves with them , out of that Divine Laboratory of the sacred Scriptures , where in great abundance , and on easie terms they are tendred to us , by him who is the God of all Consolations . FINIS . Notes, typically marginal, from the original text Notes for div A45343-e570 Mors nomen tantum fidelibus . vitae via Bern. Omnibus finis , multis remedium , non nullis votum . 
A45388	----	A good minister of Jesus Christ a funeral sermon for the Reverend Richard Steel, a faithful and useful minister of the Gospel, delivered Novemb. 27, 1692 / by George Hamond ... Hamond, George, 1620-1705. 1693 Approx. 82 KB of XML-encoded text transcribed from 56 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A45388 Wing H503 ESTC R13664 12156559 ocm 12156559 55159 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45388) Transcribed from: (Early English Books Online ; image set 55159) Images scanned from microfilm: (Early English books, 1641-1700 ; 600:1) A good minister of Jesus Christ a funeral sermon for the Reverend Richard Steel, a faithful and useful minister of the Gospel, delivered Novemb. 27, 1692 / by George Hamond ... Hamond, George, 1620-1705. Steele, Richard, 1629-1692. xvi, 94, [2] p. Printed for Samuel Sprint ..., and John Lawrence ..., London : 1693. Advertisement: p. [1]-[2] at end. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Timothy, 2nd, II, 15 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2002-07 TCP Assigned for keying and markup 2002-08 Apex CoVantage Keyed and coded from ProQuest page images 2002-09 Olivia Bottum Sampled and proofread 2002-09 Olivia Bottum Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion A Good Minister of Iesus Christ. A Funeral SERMON For the Reverend Mr. RICHARD STEEL ; A faithful and useful Minister of the Gospel . Delivered Novemb. 27. 1692. By George Hamond , M. A. and Minister of the Gospel . LONDON , Printed for Samuel Sprint at the Bell in Little-Britain , and John Lawrence at the Angel in the Poultrey , M DC XCIII . THE PREFACE , To my Respected , and Beloved Friends , who were the special Charge of Reverend Mr. Steel . THere are two Things which gave the Occasion of writing this Preface : 1. That I may lay before you the Reasons , why I make this particular Address to you . 2. That I may take this Advantage , to offer some Requests to you . 1. The following Discourse is now exposed to publick View , because the Subject insisted upon in it , is of general Use and Concernment to all who have a due Sense of Religion , and really look after the Welfare of their precious immortal Souls . For therein , they are directed how to make a Difference between such as feed them only with Chaff , or Ashes , and those that break to them the Bread of Life : Between such as subvert them , and those that build them up in the most holy Faith : Between such as would engage them in furious Contentions , and those that endeavour to keep them in the Unity of the Spirit , and Bond of Peace : Between such as follow cunningly-devised Fables , and speak Lies in Hypocrisy , and those that rightly divide the Word of Truth . Of what Importance these things are , the Serious and Considerate will quickly apprehend . But it is likely that they who are immerst in the Love of the World , or infatuated with the Pleasures of the Flesh , will despise or ridicule them . If what is therein offered , shall , by the Blessing of God , make Impression upon any , and prevail with them to enquire , and search into the holy Will of God , declared in the Scriptures , touching these Matters , I shall greatly rejoice . But I think that ye are , in a special manner , concerned to review and ponder this Sermon , upon those very Grounds that induced me to make this particular Inscription of it to you ; and my Reasons are two . First ; Because it was upon your Invitation and Request ( as it was represented to me ) that I undertook the Preaching of my Brother Steel's Funeral Sermon . It is true , that Application was made to a very Reverend and Excellent Servant of God , to have performed that Labour of Love , and that I did earnestly importune him to accept it ; but he absolutely refused it . For though he professed his very great Esteem for the Memory of Mr. Steel , and that he would be ready upon all Occasions , to shew it ; yet he concluded , that it was most proper for me to perform that Service , as being , by the Providence of God , brought into such a Conjunction with him in the Ministration of the Gospel . Whereby I saw , that there was no way to change his Resolution , or to invalidate his Reason . This I now mention to you , that ye may have a plain , tho brief , Account of that Procedure ; and so to prevent , or remove , some Surmises , which , it may be , have been entertained by such as determine things meerly according to their own Preconceptions or Prejudices . And now , I hope , that none will interpret my solliciting of that eminent Person to have yielded to that Request which was made to him , to have proceeded from any Unwillingness in me to afford my Service ( such as it is ) toward the solemnizing of my deceased Brother's Funeral . For to that I was forward enough , both out of that Affection and Honour which I had for him ; and out of the Desire which I had to gratify you ; especially in that which might conduce to the promoting of your Faith , Holiness and Comfort . Upon the whole , I think my first Reason must be allowed to have its Weight , That the Motion of Preaching the Sermon , coming from you , it is fit , that now it should be tendered to you . The second Reason , why I direct these Papers to you , is , Because as soon as the Sermon was preached , ye requested me to make it publick . In this also I complied with your Desires , tho not without some Reluctance from my own Temper and Inclination , which was , and is , never to be forward to thrust out any Thing of Mine into the World. For I saw there were others far better qualified for Writing , who have abundantly furnished those that will make use of their Labours , with great variety of profitable and excellent Books . And let me have leave to add farther , That tho I complied with your Motion to Print the Sermon , without much Gainsaying , yet I have been inflexible to the Importunities of others , in some like Instances . Seeing then , that from first to last , ye have influenced me in this Undertaking , ye may reasonably claim a special Interest in the following Discourse . And I doubt not , but ye will kindly accept this Tender of it to you . 2. Having laid before you the Reasons that moved me to give you a special Interest in the following Discourse , I shall now subjoin those Requests , which I desire may be granted by you . I have , ye see , complied with your Proposals : And I hope ye will shew your selves as ductil to my Demands , especially when ye find that I ask nothing of you , but what your Duty and Concernment obligeth you to yield unto . 1. I entreat you frequently and seriously to revolve in your Minds , and carefully to recollect those things which ye have heard from , or observed in your late worthy Pastor , that may , in a more special manner , be instructive or directive to you in your Faith and Obedience . And that not only what he taught you in his publick Preaching , but also in his Visits and Conferences with you . For therein , he used to drop something that might more neerly touch your Circumstances ; as by answering your Cases , or by exciting and directing you in the conscientious Discharge of your Duty toward God and Man. 2. I desire you who are Traders and Dealers in the World , to have frequent recourse to his Book , entituled , The Tradesman's Calling ; and to peruse it , not only as a Divertisement to entertain your spare-time withal , but to select those Rules and Directions that are most accommodate to your Employments ; and to observe them , that ye may please God , obtain his Blessing , and be a Credit to Religion . 3. I recommend to you his Book , entituled , An Antidote against Distractions ; and so to acquaint your selves with it , that it may become come familiar to you , and leave such Impressions upon you , as may abide in your Hearts , and actually to excite them , when ye are exercising your selves in Religious Duties . 4. Endeavour to write after his Copy , and to imitate him in Works of Charity and Mercy , in which he was very abundant , and very prudent . 5. Approve the Sincerity of that Love and Respect which ye professed your selves to bear to your deceased Pastor , by your Readiness to perform any Office of Love , Kindness or Assistance to his disconsolate Widow , and his Children , in any thing wherein ye may gratify them . 6. Maintain Union and Concord among your selves . Let nothing be done thrô Strife , or Vain-glory , but in Lowliness of Mind ; let each esteem other better than themselves . Look not every Man on his own things , but every Man also on the things of others . Let this Mind be in you , which was also in Christ Jesus . 7. My concluding Request to you all , is , Let your Conversation be as becometh the Gospel of Christ. Be Blameless , and Harmless , the Sons of God , without Rebuke , in the midst of a crooked and perverse Nation , among whom ye shine as Lights in the World. I leave these my Requests with you : And commend you to God , and to the Word of his Grace , which is able to build you up , and to give you an Inheritance among them that are sanctified . Books sold by John Lawrence at the Angel in the Poultry . A Sermon preached on the Thanksgiving-Day at Crosby-Square . By Samuel Slater , Minister of the Gospel . 4 to . A Sermon preached at the Funeral of Mr. Ronolds , Minister of the Gospel . 4 to . Bp. Wilkins of Prayer and Preaching . 8vo . Addy's Short-hand . 8vo . Praxis Catholica ; Or , The Country-man's universal Remedy ; being excellent Physical Receipts . By Chistopher Pack , Doctor of Physick . 8vo . A Good Minister OF JESUS CHRIST . 2 Tim. II. 15. Study to shew thy self approved into God , a Work-man that needeth not to be ashamed , rightly dividing the Word of Truth . WE are , this Day , to solemnize the Funeral of a good and faithful Servant of Jesus Christ , who is now entred into the Joy of his Lord. Wise he was , and skilful in turning many to Righteousness ; and now ( as we have good ground to believe ) he shineth as the Brightness of the Firmament . He is now no more in the Land of the Living : and many they are , who will find him wanting . One of the Pillars is removed out of the Temple of God upon Earth a . The Ministers of Christ , in and about this City , will quickly be sensible that there is one of the Watch-men taken away . His desolate Family is full of Lamentation , because the Covering thereof will no more overshadow it . Some weep for the loss of their Spiritual Father , who begat them to Christ through the Gospel : Others miss their Nourisher , who was wont to give them their portion of Meat in due season . And as for my self , I am deprived of a Brother greatly honoured and beloved by me , whom I always found an helpful and concordant Fellow-Labourer in the Work of the Gospel . On all hands , there are those who recount their Loss ; but to him to die is gain , for he is departed and gone to Christ , which is best of all . I need to say no more touching the special Occasion of this Meeting , as being known to you all , as ye declare by your coming hither in greater Numbers than usual . But it is likely that some will be disappointed of their Expectation : for I suppose , that several came to hear an eminent Servant of God , who is richly furnished with all Kinds of Ministerial Abilities ; whereas they now find , that the Providence of God hath laid this Service upon one who is destitute of those Accomplishments : nevertheless , I shall endeavour , through the Help of Christ , to speak the Words of Truth and Soberness . And that ye may know before-hand , what Subject is provided for your Attention , ( and so your Thoughts will be the better fixed ) I shall let you understand , that my Design is to set before you the rough Draught , or Representation of a good Minister of Jesus Christ , as the Apostle stiles him , 1 Tim. 4. 6. And I think my Choice will be for your Edification : For while I describe such an one , I shall but hold up to your View a Glass or Mirror , wherein ye may behold the reflected Portraicture of our deceased Brother . And when ye maturely consider his Idea , ye cannot but find your Thoughts running into such Issues as these ; He was lately with us ; and did we then understand what a Jewel we possessed ? He is now taken away , and are we duly apprehensive of our Loss ? It is a common Instance of our Infirmity , and Inadvertency , that we seldom prize Mercies according to their proper Worth , Excellency and Usefulness , until we have lost them ; and then it is usual to hear Men breathing out Job's Lamentation , O that I were as in Months past . Let us then become so wise , as thankfully and faithfully to improve present Blessings and Advantages , lest our Saviour's Minatory Prediction overtake us ; The days will come when ye shall desire to see one of the days of the Son of Man , and shall not see it . b And now , I shall , without farther prefacing , apply my self to handle the Words which I read to you . They are directed to Timothy in a way of Admonition or Advice ; Study to shew thy self approved unto God. — But when ye thorowly ponder them , ye may perceive , that in them is contained the Delineation of a good Minister of Jesus Christ , and that drawn by the skilful Hand of the Apostle Paul , as it was held and guided by the Holy Ghost himself . But , in framing his Character , he thought it not enough to shew himself alone ; or by himself : For he placeth near him the Image or Picture of a wordy , proud and wrangling Pretender . Thus , in one Frame , ye often behold the Picture of a beautiful Person , with a deformed Negro or ugly Satyr standing by him : For Contraries illustrate one another . In the Canticles , the Church of Christ is represented as the fairest among VVoman , but it is placed as a Lilly among Thorns c . The like Course doth the Apostle take here . He sets forth a good Minister of Jesus Christ in very lively Colours ; and withal , he depaints a vain-glorious , contentious Sophister . Neither can we well read the Text , but our Eye will glance upon the Words which immediately go before it , and those that follow after it , In which he discovers a bad Minister ; that when we compare him with a good one , and are made sensible of the Contrariety that is between them , we may cleave to the one , and relinquish the other . The Deformities and malignant Qualities of a bad Minister , are laid open in the 14th and 16th Verses : the Sum whereof is this ; That a bad Minister is one who strives about VVords to no profit , but to the subverting of the Hearers : and he is one , whose Art and Occupation lies in prophane and vain Bablings , which tend to the increase of more Ungodliness . We must then allow a little of our time to search out his Marks and Properties , though very cursorily . And if ye well observe him , he will quickly discover his Spirit and Temper ; for he is a Man of Heat , ready to strive ; but not apt to teach . He hath a Torrent of Words , but they are empty and insignificant . d He is all Tempest and Whirlwind , to rend and tear in pieces ; but he is a Stranger to the Things that make for Peace . But the Servant of the Lord must not strive ; but be gentle unto all Men , apt to teach , patient : In Meekness instructing those that oppose themselves ; if God peradventure will give them Repentance to the acknowledging of the Truth e . The contentious Wrangler is one who will dispute every thing to the shaking of the very Foundations of Religion , but would have nothing settled or determined . It was the grave Aphorism of a Person of great Experience among us , That the Itch of Disputing , bred the Scab in the Church f . It must needs be very grievous to such as love Truth and Peace , to see so many Volumes of Controversal Writings , in which the contending Parties do asperse and damn one another ; and yet when the Matter in debate is calmly stated , it will appear , in several Instances , that it is only a Strife about Words g that fills up a great part of the Wrangle . And therefore , did we attend unto that which the Apostle here declares , we might find enough to make a sober Person to be for ever out of love with all hot and furious Contentions ; for he fixeth two black and disgraceful Blots upon them : 1. That these strifes about VVords are unprofitable : They have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : They have nothing in them that may make a Man wiser or better . And to disparage them the more , he adds , Titus 3. 9. That they are unprofitable and vain h . Every discreet Person before he engage in any Undertaking of consequence , will deliberate and consider : Cui bono ? What Advantage or Benefit is to be expected ? It is a very serious Question , and fit to be propounded to many Disputers ; To what End do they pester the Church of God with their needless , unprofitable and vain Controversies , and thereby disorder themselves , and disturb others ? Whatsoever doth not edify , is without the Compass of the Charge and Employment of a good Minister of Jesus Christ. He hath Work enough to do about things necessary and profitable . 'T is possible , that some other things may be lawful ; yet if they be not expedient , if they do not edify , he may let them alone , and not meddle with them * . I could heartily wish , that the Apostolical Canon were better observed by us all , 1 Cor. 14. 26. Let all things be done to edifying . 2. Though it might be sufficient to caution us against Strifes about Words , to tell us , That they are unprofitable and vain ; yet , to beget in us a greater Aversation to them , the Apostle adds . That they are very mischievous ; for they subvert the Hearers , and will increase to more Ungodliness . The Work of a good Minister of Jesus Christ , is to build up his Hearers in Knowledg , Faith , Holiness and Comfort ; and to that end , to nourish them with the sound Doctrine of the Grace of God : Acts 20. 32. And now , Brethren , I commend you to God , and to the VVord of his Grace , which is able to build you up : — They are then the Ministers of Satan ; who make it their business to subvert their Hearers ; To turn them upside down ; as the Word signifies , Matth. 21. 12. And overthrew the Tables of the Money-Changers i . Satan is half sure to make a Prey of such as he hath so unsetled , as that they have no stable Foundation to bottom upon . VVhen Men become Scepticks in the Essentials of Religion , they are in the next Disposition to become Atheists : And such Instruments of Satan as will serve him to subvert their Hearers , will also lend him their Help aedificare in Gehennam , to build them up for Hell ; and the effectual way to do so , is for them to deride and ridicule all serious Godliness , and to flatter or harden Men in their vicious Courses ; and then ye may be sure they will be good ( or rather bad ) Proficients in the School of the Devil , for they grow worse and worse k . In brief ; It is the Devil who is the greatest Gainer by unprofitable Sermons and furious Contentions . For , by them , the Spirits of Men are exasperated , the secure Sinners are hardened , Charity is expelled , Divisions are perpetuated , edifying Doctrine is excluded , and every evil Work befriended : For where Envying and Strife are maintained , there will be Confusion and every evil VVork l . Having said so much of the bad Minister , whom we could not but take notice of , the Apostle pointing him out to us , we shall dismiss him , and commend to you the Apostle's Admonition ; 2 Tim. 3. 5. Having a Form of Godliness ; but denying the Power thereof ; from such turn away . And now we shall prosecute the fair and amiable Character of a good Minister of Jesus Christ , as the Apostle here lays it before Timothy for his Imitation ; q. d. O my Son Timothy , be not thou like unto those Affecters of Vain-glory and Applause , who ( by Wit and Sophistry ) will undertake to prove and disprove , whatsoever their Humour or Interest shall prompt them unto . Their Words may be copious , and well placed ; their Periods handsom , and of an artificial Composure : But what will all this advantage the Doctrine which is according to Godliness ? Nay , you may be sure , their frivolous Disputes and fiery Contentions , will obstruct it . Therefore do thou ( O Man of God ) bid defiance to Pride and Passion ; And do thou follow after Righteousness Godliness , Faith , Love , Patience , Meekness m : Give Attendance to Reading , to Exhortation , to Doctrine . Take heed to thy self , and to thy Doctrine , continue in them ; for in doing this , thou shalt both save thy self , and them that hear thee n : And ( to sum up all ) study to shew thy self approved unto God , a Work-man that need not be ashamed , rightly dividing the VVord of Truth . If thou observe these things , thou shalt be a good Minister of Jesus Christ o . That ye may , then , have a more clear and distinct View of such an excellent Person , as the Apostle here delineates , I shall endeavour to represent him in his several graceful Properties , as they are laid before us in the Text , e. gr . 1. A good Minister of Jesus Christ , is one who is very studious and industrious : One that sincerely designs , and sedulously endeavours , with Fidelity , to discharge that Trust which is reposed in him by God. And he that doth so , may be confident of his Assistance and Blessing in his Work. 1 Tim. 1. 12. I thank Christ Jesus our Lord , who hath enabled me , for that he counted me faithful , putting me into the Ministry . This Property of a good Minister , may be extracted out of that Monitory Word which the Apostle here makes use of p ; and is by our Translation render'd Study ; by the vulgar Latin , Be very careful q : by another , ( having an eye to the Primitive Theme ) Make haste r . We may take in all , and then the Sense will be more pregnant , q. d. Lose no time , but presently set about , and effectually bestir thy self in the Execution of thy Ministerial Office and Duty . Excite , and preserve in thy self , such an active and vigorous Frame of Spirit , as stands in opposition to Slothfulness . Rom. 12. 11. Not slothful in Business , fervent in Spirit , serving the Lord s . From hence we may conclude , Of all Persons in the VVorld , the good Ministers of Jesus Christ should not be idle or slothful , but studious and industrious in their proper VVork , and persist therein with Alacrity , Activity , and Constancy . The Reasons that may prevail with them , and engage them hereto , are many and weighty ; e. gr . 1st . They should be furnished with a more than vulgar Measure of sacred Knowledg , in the Doctrines and Mysteries of the Gospel , that they may declare the whole Counsel to the Edification of his Church . Moreover , they are set for the Defence of the Gospel t : and should endeavour to be able , by sound Doctrine , to exhort , and convince the Gain-sayers , and to stop their Meuths u . Now , most evident it is , that they who desire to be meetly qualified for such Undertakings , must give Attendance to Reading : They must meditate on these things , and give themselves wholly to them , that their Profiting may appear to all . It would be a great Reproach to Teachers of the Gospel , to be like those Teachers of the Law , whom the Apostle derides , 1 Tim. 1. 7. Desiring to be Teachers of the Law , yet understand neither what they say , nor whereof they affirm . What think ye then will become of the Lazy and Slothful , when the most Studious and Industrious , out of a deep Sense of their own Imperfections , cry out , And who is sufficient for these things ? 2. A good Minister of Jesus Christ , will feel himself obliged to be studious and industrious , when he reflects upon that blessed Work , wherein his Employment lies , The Conversion and Salvation of precious immortal Souls ; which ordinarily , are much concerned in his Sedulity and Fidelity . For though God doth confer his Grace , according to his own Soveraign Will and Pleasure ; for it is not of him that willeth , or of him that runneth , but of God that sheweth Mercy x ; and he may choose the foolish Things of the World to confound the Wise ; yet Ministers cannot in Faith , expect that God should give the Increase , unless , on their part , there be Planting and Watering y : and that not in a remiss , or unconcerned Manner , but according to the Apostle's Example ; Col. 1. 28 , 29. VVhom we preach , warning every Man , and teaching every Man in all Wisdom , that we may present every Man perfect in Christ Jesus : Whereunto I also labour , striving according to his VVorking , which worketh in me mightily . 3. The good Minister of Jesus Christ will see cause enough that he should be studious and industrious , when his Heart is under due Impressions of that tremendous Account which he must give to Jesus Christ. For such a time will certainly come . The Charge which the Apostle gives is terrible as a Clap of Thunder ; 2 Tim. 4. 1 , 2. I charge thee before God , and the Lord Jesus Christ , who shall judg the Quick and the Dead , at his Appearing , and his Kingdom ; Preach the VVord , be instant in season , out of season ; reprove , rebuke , exhort with all Long suffering and Doctrine . The Negligent will then find , that all Excuses and Evasions will be rejected and despised . It will avail nothing to plead , That their other Businesses or Diversions were so many , that they had neither Time nor Inclination to study or preach the Gospel : for no Pretensions could secure the unprofitable , slothful Servant , from falling under that dreadful Sentence , Take the Talent from him : — Cast the unprofitable Servant into outer Darkness ; there shall be weeping and gnashing of Teeth z . This may suffice to have been spoken touching the first Property of a good Minister of Jesus Christ. He is one that is studious and industrious ; that hastens to his Work with Alacrity , and persists in it with Constancy . 2dly . The second Property of a good Minister of Jesus Christ , is , That he is one who chooseth and pursueth a right End , both in his Undertaking and Acting : He hath his Eye always upon the Mark ; and all his Studies and Endeavours have a direct and proper Tendency to it : and that is , That he may approve himself unto God. What the Apostle prescribed to Timothy , he practised himself : 2 Cor 5. 9 , 10. Wherefore we labour ( or endeavour ) with an holy Ambition a , that whether present or absent , we may be accepted of him : For we must all appear before the Judgment-Seat of Christ. Two Things the good Minister doth reach after . ( 1. ) That he may be approved . ( 2. ) That God may ratify his Approbation . ( 1. ) That he may obtain an Approbation b ; and such an one , as is given after Trial : Jam. 1. 12. Blessed is the Man that endureth Temptation c ( or Trial ) ; for when he is tried d , he shall receive the Crown of Life . Men are sometimes too rash and precipitate , in passing their Judgment , and so may take Brass for Gold : But God searcheth the Heart , and will never approve any Person whom he hath not thorowly tried . When Jesse's Sons came before Samuel , he looked upon Eliab , and said , Surely the Lord 's Anointed is before me : But the Lord said unto Samuel , Look not on his Countenance , nor on the Height of his Stature ; because I have refused him : for the Lord seeth not as Man seeth ; for Man looketh on the outward Appearance , but the Lord looketh on the Heart . Happy then are they , who , notwithstanding their many Defects and Infirmities , can appeal to God for their Sincerity : Psal. 17. 3. Thou hast proved my Heart , and tried me in the Night , and shalt find nothing ; i. e. nothing inconsistent with Uprightness or Sincerity . ( 2. ) That God may ratify his Approbation : for it is God who will pass the final and decisive Sentence : It is not then , he who commendeth himself , ( or is commended by others ) that is approved , but he whom the Lord commendeth e . Many are they who are ambitious to purchase the good Opinion and Praise of Men , and love it more than the Praise of God f . But of all Persons in the World , it looks worst in a Minister of Jesus Christ to be Animal gloriae ; to hunt after Applause , and to feed upon the Breath of popular Acclamations . What dismal Effects have sprung from the poisonous Root of affected Popularity ? Therefore the good Minister of Jesus Christ must fortify himself against the Insinuations of good Report , as well as against the Vexations of evil Report : and be content to pass through Honour or Dishonour , evil and good Report ; and so support himself with the Approbation of God , and the Testimony of a good Conscience . This Clause [ study to approve thy self unto God ] is well paraphrased by the Syriac , Let it be thy Care to present thy self before God , with great Integrity g . Good Ministers are conscious to themselves of many Infirmities , and bewail them before the Lord ; As their Unskilfulness in explicating the great Mysteries of the Gospel ; the Remissness of their Zeal ; their Entanglements , Diversions , Distractions , and such like : yet it may be a sweet Refreshment , and Relief to them , that they can say , That they have sincerely desired to serve the Lord in the Gospel of his Son Jesus Christ. And great Reason there is , why a good Minister of Jesus Christ should study to approve himself unto God. 1. Because it is God who entrusts and employs him in the Ministration of the Gospel : And to him he must give an account of his Stewardship . If the Office of the Ministry were merely an Humane Constitution , and the Instructions , Rules and Measures , which Ministers were to be determined by , in the Execution of their Office , were all of Man's Appointment , then would it be sufficient for them so to demean and carry themselves therein , as to gain the Approbation of Men : But if the Office , Work and Rule , be from Heaven , and not of Men , then it is their Concernment , as well as their Duty , to seek the Approbation of God. The Apostle's Way of Reasoning in another like Instance , will , I think , guide us to what we are to conclude in this Case ; 2 Tim. ii . 4. No Man that warreth , entangleth himself with the things of this Life , that he may please him , who hath chosen him to be a Souldier . And may we not argue , à Minori ad Majus , He that is bound to the Lord Christ , the Captain of our Salvation , under his Sacramentum Ministeriale , ought not to entangle himself in Matters of a foreign Nature , especially when they are obstructive to his proper Work ; much more , if inconsistent with it ? but he should bend all his Thoughts , Cares and Endeavours to please him , who hath chosen him to be a Minister . When , I say , the Office is from God , yet that leaves room enough for Men , who have a delegated Power from Christ ( in the ordinary Way ) to try the Persons , who are to be admitted to the Execution of that Office . And having found them fit , to ordain them with Fasting , Prayer , and Imposition of Hands ; and so solemnly to invest them therewith h . Yet still it must remain unshaken , That Man doth not make the Ministry , neither may Man , by his proper Authority , appoint the Minister his Rule , nor apportionate his Work : For that belongs to the Lord Christ only ; Eph. 4. 8 , to ver . 14. When he asscended up on high , he led Captivity captive , and gave Gifts unto Men : — And he gave some Apostles , some Prophets , and some Evangelists , and some Pastors and Teachers ; for the perfecting of the Saints , for the Work of the Ministry , for the edifying of the Body of Christ. 2. A good Minister of Jesus Christ , should study to approve himself unto God ; because , from him alone , he is to receive his full and ultimate Reward . Sad and miserable would be the Lot of a good Minister of Jesus Christ , if the Favour of Men and earthly Preferments were all that he might look for after his greatest Sedulity and Fidelity . The Apostle Paul had , certainly , more in his Eye ; for he professeth , that it was something else which kept him from fainting and sinking under all the Burdens of his Services and Sufferings ; and that was , That he looked not at the things which are seen , but at the things which are not seen ; because the things which are seen , are temporal ; but the things which are not seen , are eternal * . And a great and precious Promise they have to encourage them in their Labours , and to support them under their Burdens ; 1 Pet. 5. 2 , 3. Feed the Flock which is among you , ( or in as much as in you lies ) ; and when the chief Shepherd shall appear , ye shall receive a Crown of Glory that fadeth not away . This may suffice to have been said , touching the second Property of a good Minister of Jesus Christ ; He is one who studies to approve himself unto God. 3dly . His third Property , is , That he is a Work-man , that needeth not to be ashamed . There are two Branches in this Part of his Character . ( 1. ) If you look upon him absolutely ; so he is a Workman . ( 2. ) If ye look also upon the Modification adjoined ; so he is a Workman that needeth not to be ashamed . 1. A Workman he must be i ; and that Work which he is called unto , is no easy Employment , but very laborious ; for the Word used in the Text , is translated a Labourer ; Matth. 9. 37. The Labourers are few : And Ver. 38. Pray ye therefore the Lord of the Harvest , that he would send forth Labourers into his Harvest k . Neither is his Labour like to some kinds of Recreation ; in which Men do but play , while they take a great deal of Pains : But it is hard Labour , even to Laffitude and Weariness , to the wasting of their Strength , and exhausting of their Spirits . For so doth the Scripture set forth the Working and Labouring of the good Ministers of Jesus Christ ; 1 Thess. 5. 12. Know them that labour among you : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l . 1 Tim. 5. 17. — especially they who labour in the Word and Doctrine . This ye may find exemplified in two Instances ; The Former is of Christ , when he was spent and tired out with his Journey , Joh. 4. 6. Jesus therefore being wearied with his Journey , sat thus on the VVell m . The Latter is of the Disciples , who had toiled out themselves all night , Luke 5. 5. Master , we have toiled all night n . These places are produced to shew , That a good Minister of Jesus Christ is a Work-man , whose Employment requires very hard Labour ; so that he hath no time allowed him for Idleness or Remissness , though some time be indulged to him for his Relaxation , through his Master 's tender Compassion ; Mark 6. 31. And he said unto them , Come your selves apart , and rest a-while : for there were many coming and going , and they had no leisure so much as to eat . However God may deal with such as stand all the day idle in the Market-place ; yet , doubtless , he will not endure any Loiterers in his Vine-yard , in which even the Fig-tree , which was barren , would not be allowed to have a Standing o ; much less might the Dresser of the Vine-yard expect to be tolerated , if he brought forth no Fruit. Our Saviour told his Apostles , that he had ordained them , that they should bring forth Fruit : and that Fruit was their converting of Souls to God , as the Apostle explains it , Rom. 1. 13. — That I may have some Fruit among you also , as among other Gentiles . The Ministers of Christ may intercede for the Enlargement of the time of God's Patience toward an unfruitful People ; but then it is upon their Engagement to use double Diligence in cultivating of them : Luke 13. 8. Lord , let it alone this year also , that I may dig about it , and dung it . Thus ye have one of the Apellations by which a good Minister of Jesus Christ is denominated , that he is a Work-man . But because I told you , that my Design in this Discourse would be to give you some distinct Representation of such an one , I think it necessary to add some other Titles by which the Spirit of God doth notify him to us , that ye may see him in a clearer Light , and form more perfect conceptions of him . The good Ministers , then , of Jesus Christ , have two sorts of Titles conferred upon them : Some , that set forth their Dignity : Others , that bind them to their Duty . In reciting the Former , I shall be very brief : yet may I not silently pass them over , lest I should be injurious both to them and you . 1. Their Titles that do set forth their Dignity . Of these I shall mention four only . ( 1. ) They have the glorious Name of Angels set upon them p ; Rev. 1. 20. The seven Stars are the Angels of the seven Churches . Angels , we know , are the highest Rank , and most noble Order among all the Creatures : And they have the Denomination of Angels , because they are the Messengers of the great God. And such are all good Ministers of Jesus Christ. Ambassadors ; 2 Cor. 5. 20. Now then , we are Ambassadors for Christ. Messengers ; Hag. 1. 13. Then said Haggai , the Lord's Messenger in the Lord's Message , to the People . This Title was not appropriated to him , as a Prophet immediately called and inspired , but it is communicated to all those who are appointed and authorized by God to deliver his Messages to his People ; Mal. 2. 7. The Priest's Lips should preserve Knowledg , and they should seek the Law at his Mouth , for he is the Messenger of the Lord of Hosts . ( 2. ) They are called Elders q ; Acts 14. 23. VVhen they had ordained the Elders in every Church : Tit. 1. 5. — Ordain Elders in every City . The name of Elders was honourable among both Jews and Gentiles . The Jews dignified their Rulers , both Civil and Ecclesiastical , with the Title of Elders : And so did the Greeks use the same , to signalize such as were of eminency for their VVorth or Office. For thus doth one of them inform us , We call ( saith he ) those Persons Elders , whom we esteem the best , or most excellent , and the Ancients r : There are few , who have not heard of the Roman Senate and Senators s . And Antiquaries tell us , that the Saxon word Aldermen , hath the Signification of Ancients , or Elder-men . ( 3. ) They are denominated Guides t , such as have the Conduct of others , and go before them in the Way of Religion ; Heb. 13. 7. Remember them which have the Rule ( or are the Guides ) over you , who have spoken unto you the VVord of God. And ver . 17. Obey them that have the rule over you , and submit your selves ; for they watch for your Souls , as they that must give account . The Ministers of Christ have a Power to lead , though not to compel u . ( 4. ) They are dignified with the Name of Presidents w , such as are over others in the Lord ; 1 Tim. 5. 17. The Elders that rule ( or preside ) well , account worthy of double Honour . I shall not farther enlarge upon those Titles that set forth their Dignity ; yet somewhat may be inferred that is obvious to every understanding Observer ; That Men ought to honour those whom God delights to honour . Or , let me lay this before you , in the Words of the Apostle , 1 Thess. 5. 12 , 13. And we beseech you , Brethren , know them that labour among you , and are over you in the Lord , and admonish you . To know them x , not only that ye may distinguish them from other Persons , or to salute them when ye meet them , or to have some friendly Conversation with them ; but to yield them such Observance as may testify that Honour and Obedience which ye owe to him that sends them , and the Messages which they bring you in his Name , and clothed with his Authority . And all this must be done not slightly , and out of Complement , but in Reality and Sincerity . And then , for the Degree of your esteem of them , it must not be after a low and vulgar rate , but raised to a double height in Comparison : very highly y . Let no Man think that I mentioned these magnificent Titles conferred on the Ministers of Christ , out of Ostentation or Ambition ; for they have learn'd to bear Contempt , when cast only upon their Persons , or their outward State in the World ; but yet they are obliged to magnify their Office , when Men do despise or reproach it . And for this , the Apostle's Example is their Warrant , Rom. 11. 13. — Inasmuch as I am the Apostle of the Gentiles , I magnify mine Office z . They know very well , that they are but earthen Vessels , yet they carry an inestimable Treasure ; Pearls in Oyster-shells , 2 Cor. 4. 7. a . That all the Glory may be ultimately carried up to God : For they preach not themselves , but Christ Jesus to be the Lord , and themselves your Servants for Jesus sake . This may suffice to have been spoken of the Titles that set forth their Dignity : I shall be a little more copious in those that bind them to their Duty : And I shall single out such as are of like import with that of a Work-man , mentioned in the Text. As , 1. They are stiled Bishops ; Acts 20. 28. Take heed to your selves , and to the Flock , over which the Holy Ghost hath made you Over-seers . If the Greek word b had been rendred here , as it is generally in other places , it might have been translated Bishops . The Apostle tells us , 1 Tim. 3. 1. He that desireth the Office of a Bishop , desireth a good VVork c . The Apostle calls it a VVork , not an Honour , saith Grotius ; or , as another glosseth , A Work , not a Dignity , or a more delicate and softer kind of Life . Let such as glory in the Name , do the Work of a Bishop , and all good Men will pay them due respect . Sure we are , that the Charge that is given them , is very strict : 1 Pet. 5. 1 , 2. The Elders which are among you , I exhort , who also am an Elder : — Feed the Flock of God , which is among you , taking the Oversight thereof ; — or doing the Work of a Bishop toward them d . And what the Work of the Primitive Bishop was , the Learned Dr. Hamond hath informed us ; It was ( saith he ) the Work of the Bishop , to be the Mouth of the People , to offer up their Prayers , Supplications , Intercessions and Thanksgivings to Almighty God. To receive to Baptism those that , upon due trial , were found meet for it : To administer the Lord's Supper ; which , in the first times of Christianity , was done very frequently : To visit the Sick , and to pray for them : To stop the Mouths of Gain-sayers ; to admonish disorderly Walkers : To cast out the Obstinate and Incorrigible : To receive Penitents into the Church , after sufficient trial made of their Repentance : To take care of the Poor , Orphans , Widows and Strangers . And , in short , to attend to all the Affairs of the Church of God. He that will conscienciously give up himself to all these Services , will need no other Argument to convince him of the Labouriousness of that Office. 2. The Ministers of Christ have the Name of Pastors set upon them , as very directive , to shew them their Work and Employment ; Ephes. 4. 11. Some Pastors and Teachers e : 1 Pet. 5. 2. — Feed the Flock that is among you f ; i. e. Do all things that belong to the Office of a Pastor . The Shepherd's Work in the literal Sense , is very busy and toilsom . Jacob , who had been long exercised in it , gives this account of it , Gen. 31. 40. Thus was I in the day , the Drought consumed me , and the Frost by night ; and my Sleep departed from me . Neither can we suppose , that a Shepherd , in the Metaphorical Sense , should exonerate himself of all Care , and indulge himself in his Ease . It was never known that a Title to an Office should discharge a Man from his proper Work and Employment . We may infer what God requires and expects from those whom he constitutes Shepherds , whether in a Political , or in an Ecclesiastical Sense , by the sharp Reproofs and severe Menaces , which he useth against the Negligent : Ezek. 34. 2 , 3 , 4. Son of Man , prophesy against the Shepherds of Israel ; prophesy , and say unto them , Thus saith the Lord against the Shepherds , VVo to the Shepherds of Israel , that feed themselves : Should not the Shepherds feed the Flock ? The Diseased have ye not strengthened , neither have ye healed that which was sick ; neither have ye bound up that which was broken ; neither have ye brought again that which was driven away ; neither have ye sought that which was lost : but with Force and with Crueley , have ye ruled them . I should desire no more of any Man , that thinks a Pastor's Life to be a Life of Ease and Divertisement , than to make experiment ; though it be but among a few , and those well-disposed People , and he shall quickly find how much his Work will daily grow upon his hands : To satisfy the Doubting and Scrupulous ; To set in joint the Bones which have been dislocated or broken , by the Falls of such as have been overtaken or surprized by Sin g . To bear with the Infirmities , Slowness of Capacity , and Untowardness of such as he labours to instruct : To apply sutable Remedies to their various Spiritual Distempers : To look after , and bring back such as have gone astray , either through their own Levity , or the Craftiness of Seducers : With Patience , Pity and Compassion , to bear with those that oppose themselves . And besides all this , meekly to treat the Petulant and Exorbitant , and to cicure or tame such as have altogether broken the Yoke , and burst the Bonds . 3. They are called Servants or Ministers . Sometimes with respect to the Subject or Matter of their Ministration ; and so they are stiled Ministers of the Word ; Luk. 1. 2. Even as they delivered them to us , which from the beginning were Eye-witnesses and Ministers of the Word h . Sometimes to set forth their Relation to their Lord and Master , to whom , or in whose Service , they do minister : So they are the Ministers of Christ , 1 Cor. 4. 1. Let a Man so account of us , as of the Ministers of Christ i The Word made use of in the original Greek , translated [ Minister ] doth primarily signify a Rower , one that doth tug and sweat at the Oar k . The Poet could say , That they who handle the Oar , stand in need of two things ; Of God , to help them with a good Wind , and of their own Labour . The Appellation then of a Rower , being , in a Metaphorical Sense , applied to a Servant , or Minister of Christ , may admonish him to continue his Care and Industry without any intermission ; for , ordinarily , the Wind and Tide are against him . And when it is so , if the Rower sit still but a little , his Vessel may be carried far backward , and he may lose more in one Hour than he can recover in many . If a Minister be remiss , when false Doctrines , or Immoralities in Practice , like a Tempest , bear down all before them , such Disorders will quickly follow , as will not soon or easily be rectified or reformed . Let him therefore animate himself with the Apostle's Spirit and Resolution , Gal. 2. 5. To whom we gave place by Subjection , no not for an hour , that the Truth of the Gospel might continue with you . 4. They are frequently stiled Ministers or Servants ; but by a Word , differing very much in the Original from the former , which also doth engage them to much Diligence and hard Labour ; and that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Word is used sometimes in the strict Acceptation , and then it is rendred a Deacon ; as 1 Tim. 3. 8. Likewise also must the Deacons be grave — l . The occasion of erecting that Order in the Church , ye may find recorded in Acts 6. and their proper Work was , To take care of , and to manage the Stock of the Church ; and this , in ver . 2. is set forth by their serving of Tables m : but the Use of the Word in the larger Acceptation , is far more frequent ; to denote , A Minister of the New-Testament , 2 Cor. 3. 6. The Minister of God , 2 Cor. 6. 4. A Minister of Jesus Christ , 1 Tim. 4. 6. That which I intend by adding this Appellation , is as a farther Demonstration , That the Calling of a good Minister requires much Industry and Diligence in those who will discharge their Duty with Fidelity : for the Verb from which the Word , which we render [ Minister ] is derived , doth signify to make haste , or to work n . Thus ye have had an Account of this Property of a good Minister of Jesus Christ , That he is a Workman : To which , I have added four Titles more of the same import , because this seems most conspicuous and eminent , in that Character which the Text sets upon him : And there remains a little more to be spoken touching that Adjunct , which is added concerning him ; For the Apostle did not satisfy himself with calling him a Work-man , but in a way of Illustration or Amplification , he subjoins , That he is a Work-man that need not be ashamed . The Text hath it in one Word , unashamed o ; and this leads Interpreters into several ways of explaining the Sense and Meaning of it . For some understand it actively . A good Minister must be a well-resolved Person ; that no Shame , Disgrace , or Reproaches of Men , should daunt or discourage him from professing or preaching the Gospel . The Apostle Paul was well fortified against those Impressions , which Shame might make upon weaker Minds ; for he saith , Rom. 1. 16. I am not ashamed of the Gospel of Christ p , and often mentioneth his Parrhesia : His speaking openly , with Liberty and Confidence ; as Acts 9. 29. And he spake boldly in the Name of the Lord Jesus . — Acts 13. 46. Then Paul and Barnabas waxed bold , and said , — q . Neither could all the Calumnies raised against him , nor Injuries done him , make him ashamed ; 2 Tim. 1. 12. For which Cause , I also suffer these things ; nevertheless , I am not ashamed . — Impudence is , indeed , most hateful in an evil Matter , and draws down the Wrath of God upon brazen-faced Sinners ; Jer. 6. 15. Were they ashamed when they had committed Abomination ? nay , they were not at all ashamed , neither could they blush , therefore they shall fall among them that fall . — He hath an hard Province who is diepute with Ignorance , when it is patronized by Impudence . For how shall he instruct , or convince , those who are not ashamed of Impertinencies , Non-sense , or most gross Absurdities ? But when the Truths of God are to be vindicated , The Faith which was at once delivered to the Saints , to be contended for , and Holiness to be propugned , the good Minister of Jesus Christ should be bold as a Lion , and pray earnestly to God for that Grace which was promised to the Prophet Ezekiel , Chap. 3. ver . 8 , 9. Behold , I have made thy Face strong against their Faces , and thy Forehead against their Foreheads , as an Adamant ; harder than a Flint have I made thy Forehead . Fear them not , neither be dismaid at their Looks , though they be a rebellious House . This may suffice for the active Sense ; and this way doth the Syriac Version look ; Shew thy self a Work-man , without Confusion : and many of the Greek Commentators are reported to concur therein . But there is also a passive Sense , which may well be admitted , and that our own Translators do prefer , and ( as I think ) doth best sute with the Contexture of the Apostle's Discourse ; That a good Minister should so carry it , in all his Ministerial Work , that he need not be ashamed . The Apostle doth apparently insist upon that Antithesis which is between a contentious Sophister , who strives about Words that are unprofitable and vain , and a Work-man that needeth not be ashamed . When the Design and Management of a fallacious fiery Disputation is detected , the Work-man hath abundant cause to be ashamed , for his Folly will be made manifest to all Men. But when the good Minister's Work is most narrowly searched and sifted , he may hold up his Face without spot ; yea , ( his Infirmities being graciously covered and pardoned ) he may have confidence , and not be ashamed before Christ at his Coming . This may suffice for the third Property of a good Minister of Jesus Christ ; He is a Work-man that needeth not to be ashamed . 4thly . The Character of a good Minister of Jesus Christ , is concluded with this Property , That he is one who rightly divides the Word of Truth . For the clearing of this , two Things are to be attended unto , which may be dispatched with convenient Brevity . ( 1. ) What is the Subject or Matter about which his principal Study and Labour is to be employed , and that is , The Word of Truth . ( 2. ) What is incumbent upon him , with respect to the Word of Truth ; and that is , That he rightly divide it . 1. It is the Word of Truth , in , and about which , the Thoughts and Studies of a good Minister of Jesus Christ are to be exercised . Not in doubtful Disputations , nor in the bare Opinions and Dictates of Men , though of great Reputation and Authority : Much less in framing cunningly devised Fables , or golden Legends , which may raise in the Ignorant and Credulous , Admiration , Superstition and Rapture ; but in the Considerate and Prudent , Disdain and Indignation . The Apostle hath informed us , How the great Apostacy from the Christian Faith , was to be managed and carried on , 1 Tim. 4. 1 , 2. — By giving heed to seducing Spirits , and Doctrines of Devils ; speaking Lies in Hypocrisy : but the good Minister must firmly and entirely adhere to the Word of Truth . The great Repository whereof , is the Holy Scripture , which bears upon it that glorious Inscription , The Scripture of Truth , Dan. 10. 21. r and the VVord of Truth , the Gospel of Salvation , Eph. 1. 13. and again , The VVord of the Truth of the Gospel . From hence must the good Minister derive , confirm , and improve all his Doctrine : For the whole Scripture is given by Inspiration of God , and is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness : That the Man of God may be perfect , throughly furnished to all good VVorks . They then offer an intolerable Affront to the Divine Majesty , who speak wickedly for God , or talk deceitfully for him , Job 13. 7. 2. What is the proper Work of a good Minister of Christ , wherein he is to be occupied with reference to this Word of Truth ; and that is , rightly to divide it s ; which cannot be understood in a literal , but in a metaphorical Sense . The Conjectures of Men about the explicating of the Metaphor , have been various . Some think it spoken in way of Allusion , to the Priest's cutting abroad , and dividing the Sacrifices into their several Parts , in which they were very curious and exact . Others conceive , that the Apostle hath respect to those t Sections , into which the Book of the Law was divided by the Jews , in order to their reading of it in their Synagogues . Others think the Metaphor to be taken from Mothers or Nurses , who cut the Meat which they give their Children into small pieces , that they may the better receive and digest it . But not to insist upon the Critical Part , I think the Sense and Meaning is well expressed by the vulgar Latin , Rightly handling the VVord of Truth u ; and by the Syriac , Rightly preaching — w . But if we expect something instructive from the Metaphor made use of , I suppose it may afford us some light if compare these Passages of Scripture together . ( 1. ) The Apostle doth stile the Ministers of Christ , Stewards of the Mysteries of God , 1 Cor. 4. 1. ( 2. ) Our Saviour assigns this as one Property of a good and faithful Steward , who is set over the Houshold , that he may give to every one their portion of Meat in due season , Luk. 12. 42. x distributing to every one their proper Dimensum , or Allotment : as Exod 16. 16. Every Man according to his Eating . Herein then lies much of the good Minister's Prudence , Care and Tenderness , so to divide the Word of Truth , that every one may have their proper Portion : He must provide Milk for Babes , and strong Meat for them that are of full Age , Heb. 5. 13 , 14. accommodating his Teaching to the Necessities and Capacities of the Hearers . In this , their Lord and Master Christ went before them , and hath left them an Example , For he spake the Word as the People were able to hear ; i. e. to understand , and profit by it ; Mar. 4. 33. It is a singular Grace or Mercy that God bestows on his Ministers , The Tongue of the Learned , that they should speak a Word in season y . A Word in season to the Weary , that they may be refreshed : A Word in season to the Sorrowful , that they may be comforted : A Word to the Doubting , that they may be setled and established : A Word to the Secure and Impenitent , that they may be awakened and convinced ; and so to others , as their Case and Condition may require , for then is the Word of Truth rightly divided . And thus I have endeavoured to represent before you the Delineation of a good Minister of Jesus Christ , according to those four Properties which are suggested in , and from the Text. And now , if ye have attended unto , and duly considered that Character which hath been given of a good Minister , I presume that many of you will be apprehensive , that it was not without reason that I intimated , in the entrance upon this Discourse , that I should hold up before you a Glass , or Mirror , wherein ye might see the Portraicture of that good Minister ( whose Funeral we , this Day , solemnize ) to be reflected . It would be no difficult Undertaking to draw the Parallel , and shew the Correspondence in every Particular : But that Performance would require near as much time as that which has been already filled up : Ye must therefore be contented with such short Recollections , as I can recover upon the hasty Exercise of my Thoughts . The reverend and worthy Minister of Jesus Christ , Mr. Richard Steel , was born in Cheshire near Nantwich , on the tenth Day of May , Anno Dom. 1629 , and left this World November the 16th , Anno Dom. 1692 , so that he died in the 64th Year of his Age. Where he had his Education in his younger Years , hath not come to my notice : but I find in the Fasti Oxonienses , That Richard Steel was Master of Arts of St. John's College in Cambridg , and was Incorporated into the University of Oxford , March the 27th 1656. He is there mentioned among the Oxford-Writers ; and several of his Printed Works are recited . When he entred into the sacred Ministery is unknown to me ; but after that he was invested therewith , I am informed that he did exercise it in divers places , as the Providence of God disposed of him , until he came to London , which , ( as I conjecture ) was about 24 or 25 Years ago : and here he hath continued , preaching the Gospel in and about the City , as God gave him Liberty and Opportunity , until he put a period both to his Labours and Life . That he did eminently discharge the Duty of a good Minister , will appear by some few Remarks , whereby it will be made evident , that he wrote very fairly after that Copy which I have been decyphering unto you : e. gr . 1. Our Apostle , the more to recommend a good Minister , doth shew , How unlike he is to a contentious wrangling Sophister , which lives in the fire of Disputing and Dividing . But it may be truly said of our worthy Brother , as it was of Caleb , He was a Man of another Spirit . He hated Contentions and Divisions ; he greatly bewailed them ; and used his uttermost Endeavour to promote Union and Concord . That this was his Temper , is clearly demonstrated by his Discourse against uncharitable Contentions in the Church of God. Which Discourse is printed in the 4th Volume of the Casuistical Morning-Exercises , preached in October 1689 , wherein he shewed a deep Judgment , and a very prudent pacifick Spirit . 2. The Apostle describes a good Minister of Jesus Christ , by his Studiousness and Diligence . In which , it must be concluded , that our deceased Brother was very exemplary . For his Sermons were composed and written with mature Digestion , though with much Brevity ; which manifest them to have been the Product of many serious Thoughts ; and considering his Constancy in Preaching , must needs require very hard Study . His Manuscript Notes of his Sermons are exceeding many , and deserve to be carefully preserved . When we compute the time , that must necessarily have been spent about his ordinary Labours , we may judg , that a Person of more than common Attainments , had filled it up very well : Yet he redeemed so much besides , as enabled him to compose and publish several pious and profitable Treatises . Of which , I think , it may be of good use to annex a Catalogue : As , ( 1. ) An Antidote against Distractions ; Or , An Endeavour to serve the Church in the daily Case of Wandrings in the Worship of God. This Treatise came to my hands before I ever saw the Face of the Author ; and I have heard many to bless God for it , and to profess that they were greatly edified by it . What Acceptance this Book hath found with such as are serious in Religion , may be estimated by the several Impressions of it . There is one Circumstance more that relates to it , which may not be passed over , viz. That it was written by Mr. Steel when he was in Prison in Wales for Non-conformity : Here we find that exemplified , which was once the Case of St. Paul , 2 Tim. 2. 9. VVherein I suffer Trouble as an Evil-Doer , even unto Bonds : but the VVord of God is not bound . And as , while he was in Prison , he endeavoured to edify the Church of God by his Writings ; so he did also by his Preaching , while he was under Confinement , seek the Salvation of those who came to hear him . And it is to be hoped , that it may be said of some of them , as Paul did of Onesimus , that they were begotten again by him , while he was in Bonds . ( 2. ) The Husband-man's Calling ; shewing the Excellencies , Temptations , Graces and Duties of the Christian Husband-man . ( 3. ) A plain Discourse of Uprightness ; shewing the Properties and Privileges of an upright Man. ( 4. ) The Trades-man's Calling : A Discourse concerning the Nature , Necessity , Choice , &c. of a Calling in general ; and Directions for the right managing of the Tradesman's Calling in particular . ( 5. ) A Discourse of Old-Age ; Tending to the Instruction , Caution and Comfort of Aged Persons . ( 6. ) A Scheme and Abstract of the Christian Religion , Comprized in fifty two Heads , with the Texts of Scripture on which they are grounded . And some short Indications , How they were more largely handled . ( 7. ) Besides his Discourse against uncharitable Contentions , printed among the Sermons in the 4 th Volume of the Casuistical Morning-Exercises ; there are also other Sermons of his printed : As , ( 1. ) The Duties of Husbands and VVives toward each other , in the Supplement of the Morning-Exercise at Cripple-gate ; 1674. ( 2. ) Believers Right to the Cup in the Lord's Supper : In the Morning-Exercise against Propery , 1675. ( 3. ) VVhat are the Hindrances and Helps to a good Memory , in spiritual Things : In the Continuation of the Morning-Exercises , Questions , and Cases of Conscience , 1683. These are the Books which were published by our Reverend Brother ; by the diligent Reading whereof , private Christians may , by God's Blessing , be much improved in their spiritual Growth . 3. A good Minister of Jesus Christ will study to approve himself unto God : And to do so , we may be assured , was the constant Care and Endeavour of our deceased Brother . For he was circumspect ; unblameable and exemplary in the whole Course of his Conversation , and the Exercise of his Ministry ; who might , through Grace , have taken up the Apostle's Words , 2 Cor. 1. 12. Our rejoyoing is this , the Testimony of our Conscience , that in Simplicity and godly Sincerity , not with fleshly VVisdom ; but by the Grace of God , we have had our Conversation in the VVorld . And now , we doubt not , but that God's Approbation of him , is perfectly assured , by his actual Admission of him into his Presence , where there is fulness of Joy , and at whose Right-hand are Pleasures for evermore . 4. A good Minister of Jesus Christ , is a Work-man that need not to be ashamed : His abundant Labours do manifest that he was a constant and diligent Work-man ; and the Lord Christ did so assist and help him in his Work , that upon an impartial Review , he needed not to have been ashamed of it . He had a singular Faculty of saying much in a little . The Subjects which he discoursed upon , were practical and profitable . Since our Conjunction , that we laboured together in the Service of Christ , he preached over the Parable of the wise and foolish Virgins , in Matt. 25. Then he spent a considerable time in resolving many practical Cases of Conscience , with great Plainness and Perspicuity ; both for Instruction and Satisfaction . His last Undertaking , was to treat of the Attributes of God. They are a rich Mine of spiritual Treasures ; but they are also a vast and boundless Ocean : Each of them are so large a Field , that the most searching and illuminated Understanding cannot reach its Limits ; yet he could contract his Discourses , that usually he allotted but one Sermon for each Attribute . His last Sermon was upon the Goodness of God ; which he concluded with an Exhortation to make a present Choice of God for our God ; and his last Words were close and piercing , fit to make a lasting Impression , [ Ye cannot make a better Choice , and are eternally undone if ye make a worse . ] The Contemplation of the Attributes of God must needs have filled him with Ravishment , while he viewed them , though but as in a Glass , darkly . But now he is gone to those Regions of Light and Love , where all Mists are dispelled ; and there he hath such a Knowledg of them , as they who are muffled up with Mortality , cannot comprehend . 5. He was a Pastor , who made it his business to over-see , and seed his Flock . He desired to know his Sheep by name : He often visited those who were his pecullar Charge , and endeavoured to edify them , with some serious Discourse about their Soul Concernments , enquiring after their Proficiency ; resolving their Doubts , encouraging and directing them , as their Case did require . He was careful and exact in observing whether any of them failed in their Attendance upon the Ordinances of God : especially if he missed any of them at the Lord's Supper , once or twice , he would be sure to send to them ; and ( on the first Opportunity ) to enquire of them , What it was that kept them away ? 6. As a good Minister of Jesus Christ , he was very dextrous and skilful in rightly dividing the Word of Truth . In every Sermon he was careful to provide Milk for Babes , and strong Meat for grown Men. His Stile was easy , familiar , though far from being loose , careless or rustick : But his Matter was always substantial and weighty ; and so , by a rare Composition , his Discourses were framed and attempered , that the Meanest might learn , and those of higher Attainments , meet with nothing to be naufeated . 7. As in his Preaching he made it appear , That he was richly stored with Scripture-Knowledg ; so in his Praying , he gave evident Proof , That the Spirit of Grace and Supplication was plentifully poured out upon him : for he performed that holy Duty orderly , perspicuously , seriously and affectionately , to the exciting of Devotion in those that joined with him . These Instances are sufficient to demonstrate , That the Character of a good Minister of Jesus Christ was truly exemplified in him . As to the Circumstances of his last Sickness and Death , I have but little to insist upon , because , I think , that generally all of you were as well acquainted with them as my self . On the Lord's-Day , which was the 13 th of this instant November , he preached in this , Place in the Morning , and at Hogsden in the Afternoon . On Monday he visited several Friends in London , and seemed to be as lively and vigorous , as usually he had been for a long time . He had been afflicted with the Tiffick for many Years , otherwise he was as vegete and active , as most who arrived at his Years , In the Evening he repaired to a Friend's House in Cheapside , where he intended to lodg that Night : But finding himself under great Indisposition , he was carried to his own House in a Coach , about ten of the Clock . The next Day , he rose , and seemed to be somewhat revived , but kept his Chamber all that Day . On the Wednesday he continued in his Bed very faint and shot-breathed . He had the Assistance of a very able Physician , his intimate Friend , who took the best Method with him that his Art could direct unto , but our Days are determined , and the number of our Months is with God , which we cannot pass . He complained not of any Pain , and the use of his Reason and Senses continued to the very last ; and about ten of the Clock at Night , without any Struggle or Pangs , he quietly gave up the Ghost , finding a very short and easy Passage to his eternal Rest. Blessed are the Dead which die in the Lord ; yea ; saith the Spirit , that they may rest from their Labours , and their VVorks do follow them . Having given this short Account of our Reverend Brother ; I shall address my self , in a few Words , to those who attended upon his Ministry , and conclude . 1. Be deeply affected with this sharp Dispensation of Providence . Your loving , laborious and faithful Pastor , is removed from you . He will never more instruct you , nor pray with you , nor pray particularly for you , ( at least , the Scripture gives no Assurance thereof ) yet we may hope , that many Prayers which he put up in his Life-time , for his Children , Friends and Hearers , are recorded in Heaven , and may , in God's due time , bring down Blessings upon them . 2. Many of you do profess , that ye had a very great esteem for him : Now make it appear , that your Affections were real and radieated . I shall press you with our Saviour's Test , or Trial of his Disciples Love to him , If ye love me , keep my Commandments : So , if ye sincerely loved your good Minister , let your Conversations be correspondent to that holy Doctrine which he taught you . To commend a Preacher , and yet to live contrany to his Doctrine , is to affront and deride him . An impenitent , unreformed Sinner , who lives in Pride , Earthliness , Envy , Sensuality and Passionateness , and the like Immoralities , cannot be a cordial Friend to a faithful Minister . It is the great Honour of a Teacher , when his Hearers are good Proficients in the School of Christ ; but the Ignorant and Prophane , are a Reproach to him . Many will be apt to impute the Non-proficiency of the Scholar , to the want of Skill or Diligence in the Master . 3. Slack not , but increase your Diligence to promote the Edification and Salvation of your Souls , now when your Teacher is removed . This will be one Evidence of your Sincerity , and that ye were acted from an internal , vital Principle . A living Man moves ; and a Clock , or Machin , moves ; but there is a vast Difference between their Motions : The one moves from a vital Principle , the other only from Springs or VVeights . Let it never be said of any of you , as it was said of Joash , That after the Death of Jehojada , he left the House of the Lord. Could your Pastor speak to you , I suppose , he might well use the Words of the Apostle , ( which I heartily recommend to you ) Phil. 2. 12 , 13. VVherefore ; my beloved Brethren , as ye have always obeyed , not as in my Presence only , but now much more in my Absence ; work out your own Salvation with Fear and Trembling . For it is God that worketh in you , both to will and to do , of his good Pleasure . FINIS . Books sold by Samuel Sprint , at the Bell in Little-Britain . THE Vanity of Man's Present State , proved and applied in a Sermon on Psal. 39. 5. with divers Sermons of the Saints Communion with God. By Mr. John Wilson . A Treatise concerning the Lord's-Supper , with three Dialogues . By Thomas Doolittle . The ninth Edition . Time , and the End of Time , in two Discourses . By John Fox . Godly Fear ; or the Nature and Necessity of Fear , and its Usefulness . By R. Allen. The Door of Heaven opened and shut ; Or , A Discourse concerning the absolute Necessity of a timely Preparation for a happy Eternity . By John Fox . The Anatomical Exercises of Dr. William Harvey ; with the Preface of Zachariah Wood , Physician of Rotterdam . To which is added , Dr. James De-back his Discourse of the Heart , Physician in Ordinary to the Town of Rotterdam . Insant-Baptism from Heaven , and not of Men. By Joseph Whiston . In 4 Parts . Notes, typically marginal, from the original text Notes for div A45388-e1950 a Rev. 3. 12. b Luke 17. 22. c Cant. 1. 11. compared with Chap. 2. 2. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 2 Tim. 2. 24 , 25. f Sir Henry Wotton ; Disputandi pruritus peperit scabiem Ecclesiae . g 1 Tim. 6. 4. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 1 Cor. 10. 22. All things are lawful for me , but all things are not expedient ; — but all things edify not . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 2 Tim. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Jam. 3. 16. m 1 Tim. 6. 11. n 1 Tim. 4. 13 , 16. o 1 Tim. 4. 6. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Sollicitè cura . r Aeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , festino , propero ; and from thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sedulò strenuè operam navo ; contendo , enitor . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Phil. 1. 17. u Tit. 1. 9. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ver. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x Rom. 9. 15. y 1 Cor. 3. 6. z Cor. 25. 28 , 29 , 30. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ambimus : Rom. 15. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Cor. 2 11. 13. f Joh. 12. 43. g Tibi curae sit sistere teipsum integerrime coram Deo. h 2 Tim. 2. 2. Tit. 1. 5. * 2 Cor. 4. 16 , — 18. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , laboro , fatigor , lassor . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Luk. 13. 6 , 7. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Legatus , Nuncius . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Seniores . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s Senatus & Senatores . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui praecundo monstraut viam . u Potestatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ducendi ; non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogendi . w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , super ex abundanti z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Gal. 6. 1. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k The Primitive Verb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remigo : but in the common Use , it is enlarged , and extended to signify a Servant in general . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which Etymologists deduce from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dust ; because , they say , such as run Races or work abroad , do raise the Dust. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Rectè tractantem . w Rectè praedicantem . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y Isaiah 50. 4. 
A41485	----	The Christians engagement for the Gospell opened in foure sermons on part of the third verse of the Epistle of Jude : also, Christ's approbation of Maries choyce, or, A sermon preached at the funerall of Mris Abbott in Saint Stephens Colman-street, London / by Iohn Goodwin ... Goodwin, John, 1594?-1665. 1641 Approx. 238 KB of XML-encoded text transcribed from 205 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A41485 Wing G1159 ESTC R8016 12090122 ocm 12090122 53834 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41485) Transcribed from: (Early English Books Online ; image set 53834) Images scanned from microfilm: (Early English books, 1641-1700 ; 891:8) The Christians engagement for the Gospell opened in foure sermons on part of the third verse of the Epistle of Jude : also, Christ's approbation of Maries choyce, or, A sermon preached at the funerall of Mris Abbott in Saint Stephens Colman-street, London / by Iohn Goodwin ... Goodwin, John, 1594?-1665. [72], 214, [4], 217-314 [i.e. 334] p. Printed by T. Cotes for P. Cole ..., London : 1641. Reproduction of original in Princeton Theological Seminary Library. "A sermon preached at the funerall of Mrs. Abbott ..." has special t.p. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2007-09 TCP Assigned for keying and markup 2007-10 Aptara Keyed and coded from ProQuest page images 2008-03 Robyn Anspach Sampled and proofread 2008-03 Robyn Anspach Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion TO THE WORSHIPFVLL AND MUCH HONOURED JOHN PYMME Esquire , SIR , IT is no part of my designe in this Dedication , by the reflexion of smooth language , to shew you yourselfe in your glory , or to take the worke of admiring your worth , out of the hands of all the world , who are now very intent , and busie at it . If honour and approbation will pay debts , the Nation ( I conceive ) is not much behinde with you , for all the service you have done it : for ( as farre as I understand ) you have scarce enemies enough , to deliver you out of the hand of that curse of our Saviour , Wo be to you when all men speake well of you , Luk. 6. 26. I have no authority to question the singlenesse , and uprightnesse of your heart , in those notable and noble engagements , that are upon you : yet if you will plead your selfe to doe it , the security attending thereon , will beare the charges . When credit and conscience are yoked , and draw the Chariot together , Conscience ( oft-times ) proves dull , and heavie in the worke , and if not sometimes remembred with the goade , and put on , will suffer credit to draw all on the one side , and so lay her fellow on the wheele . It argues an high , and excellent frame of spirit where a man can follow with intensnesse of minde , things that be of good report , and yet not be over-acted with the goodnesse of the report ; but fetch the strength of that inspiration , by which hee is carried on in his motion , from the goodnesse of him that hath commanded it . The more God is interessed in our intentions , the more he is like to interest himselfe in our executions . If wee make him a stranger in the proposition of our ends , hee takes no pleasure to make himselfe knowne unto us in our prosecutions , except it be by way of opposition , and rising up against us . The royall method in great actions , to breake all difficulties , and barre off discouragements in sunder , as with a rod of iron , is to digge out of our selves as much of our earth , that is , as much of our selves as wee can come at , and fill up the pit , or empty place , with God and zeale for his glorie . The consecration of an enterprise is soveraigne against abortion , whereas to worke for a mans selfe alone , is little lesse , being interpreted , than to betray his action , and to give security to his enemies , that God shall not build with him , nor prosper him in his way : and consequently , that his labour in building shall be in vaine . The least offensive ( I am sure ) and yet withall , ( with serious and inside men ) as weightie a testimony ( as I conceive ) as can be given to your wisdome , is to speake thus in the plaine dialect of the ancient simplicity unto you , and not to spare you , as farre as the truth may doe you good . Neither doe I conceive , wherein any mans worth or wisdome can do him better service , than by strengthening others to lay on himselfe to beare greater weights of this treasure , than men of an under-sufficiencie are able to stand under . The Disciples themselves , were great loosers ( for the time ) by their weaknesse , in this kinde ; they wanted the sweete company , and converse of many high and important apprehensions , which ( doubtlesse ) had bin equall too ( if not much better then ) the society of so many Angels , because in respect of the present infirmity of their spirits , they were as unable to beare the strength of their influence and working , as the frailty of the flesh and blood is , to abide the glory and presence of those Embassadours of heaven . Their gratious , and great Lord and Master himselfe , plainely professed this unto them : I have many things ( saith he ) to say unto you , but you cannot beare them now , Joh. 16. 12. And had they not out growne this weakenesse afterwards , by meanes of that golden showre from heaven , wherein they were rained upon with the Holy Ghost , and with power , they had beene kept fasting from the feast of those fat things ( whatsoever they were ) , all the dayes of their lives . The reason why the world ( so generally ) drinkes old wine ( in our Saviours Metaphor ) which is of a lower and flatter taste , is , because their vessels are not new , and strong : and therefore not fit to have new wine ( which is of a stronger , and more lively , of a more stirring , working , and provoking spirit ) put into them for feare of breaking . Wee have but the light of the Moone instead of the light of the Sunne , or at most , but the light of the Sun , instead of the sevenfold light of seven dayes , promised Esa . 30. 26. shining to us , because wee are tender eyed , and inconsiderately afrayd , lest an excellency of knowledge should undoe us . Not to wrong ( in the least measure ) the rights of Heaven in point of thankfulnesse , due from us , nor to quench the least sparke of the joy of our congratulations : for the blessing of knowledge powred out unto us so abundantly , above the line and measure of former ages , certaine it is , that truthes of highest importance , and which should joyne Heaven and Earth neerer together , and heale a great part of that deplorable distance , which yet lyeth betweene men and Angels , and so advance and quicken the spirituall entercourse , and commerce betweene the two worlds , are little stirring in the world . One maine reason whereof is , because , as the Disciples of Christ , when they saw their dearest Lord & Master comming towards them upon the water , were sore afraid , and cryed out , supposing he had beene a spirit , that had appeared as an executioner of present death upon them , who yet was the glory and crowne of their security : so many in the world ( no worse affected neither , to the truth , in generall , than they were to Christ ) crie out , as men out of measure troubled , at the first glimmering , and appearing of some truthes unto them , as if they were the spirits of Devills comming upon the world , for the spoile and ruine of the pretious soules of men ; whereas , were they capable of their inspiration , and either did , or were but inwardly willing to know of what spirit they were , they could not but acknowledge and confesse , that they were of the dearest , and deepest , and sweetest confederacie with Heaven . It was Austines complaint long since : Nonnulli intelligentes citius volunt exagitare , quod non intelligunt , quam quaerere , ut intelligant , & non fiunt humiles inquisitores , sed superbi calumniatores , Aug. de Temp. Serm. 72. I forbeare to make English of this Latine : because the party chiefly interessed , are ( for the most part ) men of the language . But Sir , I consider the weight and importunitie of your present imployments , I know you are ( with your worthy Assistants ) about a great and laborious cure , ( the Lord prosper it under your hands ) and farre be it from mee to desire , that this should suffer in the least , through any occasion of mine . I had not presumed thus farre , but that this little piece had stucke in the birth some yeares together , and was well neere stifled , found now a way into the world , by the providence of God , and by the benigne aspect , and influence of that happy constellation , wherein your selfe shine as a starre , in much glory . And the subject of it being of that neere affinity and sympathy with the soveraigne piece of that great worke you have in hand , the rescue , and advancement of the Gospell , I should ( I conceive ) have turn'd my backe upon that providence which look't mee in the face , if I should not have presented it to some of those Worthies , whom God hath anointed with wisdome , grace , and power , as for the bringing of many greater , and weightier things to passe , so ( the event bearing witnesse ) for the helping forth of it also into the world . In which great and honourable assembly , I knew not one , whom rather to cast mine eye for this dedication , than on your selfe , who , as you are knowne to the whole Nation , by your worth and zeale , for the things both of God and Men , so have you beene knowne to my selfe , heretofore , by some more particular acquaintance : the discontinuance and decrease whereof , I impute onely to mine owne unworthinesse , and negligence in addressing my selfe unto you . I doe not in these meditations put you upon any thing ( in the maine ) but wherein you have prevented my motion , and are already home-engaged : I know you are in for the Gospell , with all your heart , and with all your soule , and if with all these , with all whatsoever besides . So that you might ( in that respect ) expostulate with mee the impertinencie of this my addresse unto you , in those , or such like termes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What neede you quicken him that maketh haste ? Yet make I no question , but that of your selfe you know , how fairly to salve the seasonablenesse , and usefulnesse here of notwithstanding : In which regard , an apologie would prove the impertinency , not the Dedication . I verilly beleeve , that P●●● never met with Christians so abundant in the worke of the Lord , but still hee exhorted them to a bound yee more . Besides , though I cannot say with the confidence of an intuitive knowledge , that you meete with any secret feares , discouragements , conflicts of doubtfull thoughts , and reasonings with your selfe in the way of that contention for the truth , which now you sustaine : yet can I hardly beleeve , but that sometimes you feele the activenesse of the powers of darkenesse against you , and finde some insinuations , and grudgings , ( if not stronger , and sharper fits ) of feares touching the successe , and issue of your great undertakings . In which respect , I conceive , it should not be unseasonable altogether , to administer unto you , of those excellent comfortations and strengthenings of heaven , which the Holy Ghost hath treasured up in the Scriptures , for such times , and occasions ( especially ) as these . The Lord Iesus Christ himselfe , being in deepe conflict , was refreshed by the presence of an Angell from Heaven comforting him , Luk. 23. 43. The consolations of the spirit in the Word of God , administred by a hand consecrated thereunto , have sometimes beene little inferiour in the glory of their effects , to those of Angelicall dispensation . I dare not undertake for any sapientiall advantage you are like to gaine for the Faith , by the perusall of these few pages : I know if there bee any to be gotten , you will not overlooke it . Yet give mee leave to say this : that the best and wisest mens thoughts , apprehensions , purposes , ends , intentions in their best actions , will never lye right , and straight in their bowels , nor with that ease and intimate satisfaction to their owne spirits , except they be marshalled , ranged , and composed by the hand of the spirit of God , stretched out from the Scriptures . The God of grace and glory , who in your selfe , together with that worthy Senate of joynt consultations with you , hath opened a doore of hope to a Land and People , brought very low , and hath begun by your mouthes to breath upon the dry bones , so that there is some noyse and shaking heard already , bring them together , bone to his bone , and flesh upon them also , in due time , and cover them with a skin , and put a spirit of life into them , that they may live : and recompence abundantly into their bosome , the labours and travells , and faithfulnesse of those , whose hearts , and hands have beene , and still are lifted up to the worke , that tasting the presence , and mightie hand of God with them , they may rejoyce as strong men to runne the remainder of their race , and not faint or waxe wearie ; till the great breach bee repaired , till the throne , and kingdome of Iesus Christ bee lifted up on high , above the rage , power , and contradictions of those , that seeke to lay the glory of it in the dust ; till judgement runne downe like water , and righteousnesse as a mightie streame , to wash ; and carry away all the filth ; and noysomenesse of the Land , till the hearts , and mouthes of all those who love the peace , and prosperitie of the Nation , bee filled with joy , and gladnesse , and the faces of all that are enemies unto it , with shame , and confusion . And for your selfe , your personall honour , peace , and safety , you have an interrest in your selfe ( which sleepeth not ) in the prayers of Coleman-streete Decemb. the 4. 1640. Your Worships home-devoted in the things of Iesus Christ L. G. TO THE READER GOod Reader , it was a saying of Erasmus concerning Luther , that poore Luther made many rich . His meaning seemes to have beene , that many were raised to great places of promotion and dignity in the Church , and otherwise highly rewarded for standing up in the Popes cause and quarrell against him . The saying is capable of another interpretation also , somewhat more spirituall and remote , and may have this importance ; that many taking part with , that , poore servant of God , who was fiercely assaulted on every side , and presented againe and againe to death and hell , by the sworne sides men of the Pope , by this service commended themselves with termes of highest acceptation unto God , and so were enriched with abundance of his grace and favour . The Gospel which in this respect may bee called poore likewise ; but the truth , glory , and power of it , are still suppressed and trampled on , by that great and strong party , the Divell hath in the world , ( may in both senses be ) said to make many rich ; but in the latter , would make many more rich then it doth , if their hearts would serve them , to be engaged in so honourable a service , as to consecrate themselves , and rise up in the defence of it . The great men of the earth , who desire to ride on the world , as on a horse ( as God is said to ride upon the Heavens ) and to rule , though not with God , but by themselves , yet with an opinion of ruling with God , seldome or never shew themselves more magnificent and bountifull in rewarding , never give grater wages to any workmen they imploy , then unto those that are zealous , active , and dextrous , to accommodate the Gospel unto them ; and to slay the hatred and enmity that burnes betweene the truth and power thereof , and their wayes and practises with the fairest and most plausible colours of love and peace . It is Peters observation concerning Teachers , that such as have their hearts exercised with covetousnesse , ( and therefore are best seene in the art and method of fetching in the world apace unto them ) still forsake the right way of the Gospel ( because there is little good to bee done in that way ) for such a purpose : the world will seldome give much for truth , and go astray after the way of Balaam , the sonne of Bosor , who loved the wages of unrighteousnesse . 2. Pet. 2. 14. 15. What was Balaams work for the doing wherof , he should have beene so richly and royally paid ? It was onely the cursing the people and children of God with their wayes and courses , and consequently the justifying and blessing of Balack and his people in their proceedings against them . And what was this ( in effect ) but to undertake to reconcile Christ and Belial : and to divide Christ in , or against himselfe ? Balack and his rout must bee righteous and just men , and approved of God : Moses and his company must be children of the curse , enemies of God , and hated of him . I beleeve the better halfe of the Popes Kingdome , two thirds of the triple crowne would be given to any man , that shall undertake ( and quit himselfe like a man by a semblable performance ) to overthrow the State , government , doctrines , practices of all the reformed Churches by the Scriptures ; but by the same labour he shall compound and reconcile the rule , government , doctrines , and practises of the Sea of Rome , with the Gospel . Wee know the base descent and pedigree of farre , the greatest part of promotions and preferments in the world : they are begotten by the base desire of an earthly greatnesse , upon an earthly greatnesse , vainely desirous of being thought to bee of the house and lineage of goodnesse . Thus ( in one sence ) the poore oppressed and persecuted Gospel , makes many rich in the world . Againe , the same Gospel , notwithstanding the povertie of it ( nay rather because of such povertie ) makes many rich ( and sad is the consideration , that it makes not many more ) in a better way . As the world gives no greater wages , of such a treasure as it hath for any worke , then for the pulling downe the truth and power of the Gospel where it riseth up against them . So neither doth God open his hand wider in his way of bountie , to any service , then to the faithfulnesse of those that will labour to build them up againe , and trie it out by a deepe and solemne contestation with the world , whether light or darkenesse shall rule , whether God or Baal shall bee hee . When our Saviour promiseth a Prophets reward , to him that receiveth a Prophet , in the name of a Prophet ( doubtlesse ) hee promiseth more then bare measure , even that good measure ( which he speakes of in another case , heaped up , pressed downe , shaken together , and running over . Now the service or worke of a Prophet ; is , as to hold forth the word of righteousnesse to the world ; so ( in speciall manner ) to hold fast the same word , to convince the gainesayers , Tit. 1. 9. and not to suffer the world to destroy , elude , or make voide any part or parcell of it . So Paul upon the thought and mention of that good fight hee had fought , whereby hee had kept the Faith ( as hee saith ) viz. against the subtile and outragious malice of the Divell , wherewith hee had inspired his Angels in the world , to make all the havocke and spoyle they could of Evangelicall truth , was fil'd with the hope and confidence of that his crowne of righteousnesse , which ( hee said ) was laid up for him , and should bee given him by the righteous Judge at that day 2. Tim. 4. 7. 8. So that if thou desirest to make something of nothing , J meane , to make the best earnings of thy times and dayes on earth ( which were they not capable of a spirituall improvement , were but as light as vanitie , as little as nothing ) there is no labour thou canst undergoe , no course thou canst runne , no service thou canst performe , either to God or men , like unto this , to stand up in thy might for the Gospel , and to set thy foote by it , and so come men , come Divels , come friends , come foes against it , come honour , come dishonour , come liberty , come prison , come life , come death , come Heaven , come Hell , to stand to the defence of it to the last haire of thy head . Jt is a signe , that a man knowes not to what purpose he was borne into the world , that will suffer the Gospel to receive a wound by him , or die before him . And being prevented with such an opportunity & season as is now given downe from heaven unto us , even above our expectations , and commensurable with our desires , for contending for the Gospel , not to attempt the moving and removing of every stone which God hath not fastned , bee it never so hot or heavie , not to doe , not to suffer , not to speak not to pray , not to crie , both unto God and men , not to give , not to lend , not to ride , not to run , not to watch , not to studie , not to continue , not to execute , whatsoever the peace and safety thereof shall require , and to professe that wee love not , we regard not , we desire not the Gospel , are but expressions of one and the same interpretation . Onely J must crave leave to touch thy conscience , it shall bee gently , with one caveat about thy contending ; and then the discourse it selfe take it thee , and make thee a souldier in this warfare . When thou contendest for the Gospel , let it not bee grievous unto thee to looke very narrowly , and to consider seven times over , that thou contendest for nothing of thine owne , for nothing of men , instead of the Gospel , and matter of Faith. It is a thing not to bee passed over in our thoughts without much sadnesse and sorrow , that there is not one of many that takes hold of shield and buckler for the truth , that stands forth with zeale to pleade the cause of the Gospel , but suffers this dead flie to lie putrifying in this box of so precious an oyntment ; he is not carefull to separate the vile from the precious , but takes his owne and other mens opinions , into part and fellowship of the same defence , with that which is Faith and Gospel indeed . Great pittie it is that darknesse should share in the priviledges of light , or that error and truth should be joyned together in the same protection . I easily apprehend how cutting and painefull it is to flesh and bloud , to see those opinions which were long since begotten and bred within them , and have for many yeeres beene tenderly nursed and cherished in their bosomes ; yea , and ( happly ) have beene their glory and reputation , in the world ; yea , and ( perhaps , that which is yet more ) part of their comfort and confidence in God , to see these ( J say ) cast out upon the dunghill , and reputed as good for nothing , but with salt hath lost the savour , to be trodden under foote by men ; cānot but be as grievous in the eyes of men , as it was to Abraham to cast his sonne Ismael with Agar his Mother out of doores . Gen. 21. 11. Our Saviour that perfectly knew the wayes of the hearts and spirits of men , put his finger upon this sore , in that passage , Luke 5. 39. No man having drunke old wine , straight way desireth new : for he saith , the old is better . Mens opinions and thoughts , with their semblable practises , in matter of Religion , may well be compared to wine , because they are the great cheerers of their soules and consciences . And our Saviour affirming , that men that have drunke old wine , seldome , or never love to change their diet suddenly ; seemes to imply these two things , ( besides what lieth in the plaine superficies of the letter . ) First , that men that never dranke old wine , that is , that were never principled nor grounded in any way of Religion at all , as that never were ingaged or interressed in their judgements touching any particular controversie in Religion , may sooner be brought to drink new , i. e. may with lesse reluctation and trouble with lesse reasoning and disputing , and ( for the most part ) with lesse shame and sorrow bee perswaded to embrace and professe the truth , then those that have beene built up and comforted in a false way of Religion , and beene fast tied to the wrong end of a controverted point , by their credits and reputations in the world . Jn which respect that saying of Epiphanius takes place : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A man had better beleeve nothing then that which is contray to the truth . Secondly , that many , who are for a time , extremely opposite and averse , from entertaining better thoughts and opinions in things appertaining unto God , then their owne are , because of the newnesse and strangenesse of them , may yet in time , after they have conversed a while with them , and look'd them in the face againe and againe bee brought to relent ; yea , and espouse them , and open the bosome of their affections , judgements and consciences unto them , with joy and gladnesse . But this by the way . My advise therefore ( for the present ) is onely this ; that when thou risest up , as a man of zeale and courage , to plead the cause of the Gospel , in any kinde against any enemie thereof , thou shewest thy selfe a man of wisdome and judgement also ; making a difference in thy zeale , betweene things that differ ( in their nature ) as much as light and darknesse , as Heaven and Earth . Take heede of binding up , hay , stubble , & wood , in the same bundle of defence , with silver , Gold , and precious stones . And know this , that as the Apostle speakes of a knowledge amongst professors in his dayes , that was falsely so called , 1. Tim. 6. 20. it had the name , but not the nature , worth , and substance of knowledge : So hath it beene found in all ages , that where ever the body and substance of the Gospel hath come , it hath in time , still gathered much drosse and refuse , and loose matter about it ; and that not onely by the malice of enemies , but by the weakenesse and injudiciousnesse of the best friends of it , which hath still beene counted treasure too , and gone under the name of the Gospel , as well as the truth it selfe . But I must not now prosecute this caution any further , I feare J have over-prefaced my discourse already . Jf I have transgressed the rule of discretion , J will be sure to observe the rule of charity ( in the close ) and cordially pray for the building up in the knowledge of the onely true God , and him whom he hath sent , Jesus Christ by the reading of this and all other peices , consecrated to that high and glorious service . Thine in all thou desirest in the Lord. I. G. Coleman-streete 1640. THE CHRISTIANS INGAGEMENT for the Gospel . Jude verse 3. That you should earnestly contend for the Faith which was once delivered unto the Saints . CHAP. I. The scope and coherence together with the sense & meaning of the words cleared , and the Doctrine to be handled , raised , and propounded . 1 AS David speaketh to the securitie , comfort , and joy of Israel ( the Church of God ) Behold , he that keepeth Israel shall neither slumber nor sleepe : Psal . 121. 4. So on the other hand may it also be said , for the awaking of Israel himselfe , ( that hee may neither slumber nor sleepe , either more or otherwise then may stand with his safety ) that hee that seeketh the destruction of Israel , neither doth he either slumber or sleep : your adversarie the Divell ( saith Saint Peter ) what ? sitteth still , or sleepeth ? no : but like a roaring Lion , walketh about , seeking whom hee may dovoure . Hee cannot come at all to devoure them : some keepe themselves , that the evill one toucheth them not , ( as Saint Iohn speaketh ) they have an eye upon him , as well as he upon them , they carefully avoid all occasions of evil : which are as it were , medium tactus to the Divell : meanes without which the Divell can hardly come to touch any man , in this kinde , or to fasten either pawe or teeth upon him ; The Lion though he rageth and roareth never so terribly , cannot come to prey upon all the beasts in the wildernesse . § 2. 2. Now , because Sathan would not willingly runne thus up and downe for his living , to pick out here a man and there a man , to devoure or prey upon . Hee counteth this but small gaine , and little better then losse of time , an allowance altogether unproportionable to the vastnesse of his devouring greedinesse , hee therefore spreads his nets to take whole companies and congregations of soules at once ; to destroy men by whole Townes , Cities , Nations , and Kingdomes . §. 3. 3. To bring to passe a designe of this nature , a project of such an accursed and dismall consequence as this : there is no way more direct and compendious , then to procure the fountaines of living waters ; of which all joyntly together drinke : or the bread of life upon which all feede , to bee poysoned , to convey death into the pot : this is a way of quick dispatch with the poore soules of men , if hee can procure such a project as this , to be advanced in any part of the world , where there is any necessity or occasion for him to desire to doe it ; I meane where God hath a Church , or where truth of religion is planted . Hee needs not now runne up and downe , seeking whom , or which man he may devoure ; he may sit still and devoure whole multitudes at once , without seeking further for them . If the waters be poysoned , the Fisherman needs not be carefull of his bait , how he may deceive the fish , they will come to his hands alone , and lie dead upon the top of the waters , hee may take them up as he please . §. 4. 4. When in any place the truth of God is universally tainted with pernicious and damnable errours , the soules of men are there unto Sathan , as the Figge trees with their first ripe Figges ( Nahum the 3. 12. ) if they be shaken they will fall into the mouth of the eater : little tempting will serve to effect the ruine and destruction of the soules of those men , that have no better , no more wholsome nourishment wherewith to be fed , then either the Doctrines of Divels , our traditions of men . The Apostles of our blessed Lord and Saviour Jesus Christ even in their dayes discovered Sathan close at his worke , labouring by his Agents and Factors to undermine the spirituall peace and salvation of the Churches of God , by corrupting those wholsome streames of saving knowledge , which in plentifull manner issued forth from the Sanctuary , from Jesus Christ in the flesh , into the world ; And accordingly their care was both to withstand him themselves , for their times with all their power , & also to leav a deep and waightie charge behinde them upon all Churches to beware of so dangerous an enemie , especially in so dangerous a Machination and attempt . §. 5. 5. This very thing seems to bee the full and adequate motive that moved this Apostle Iude to frame and addresse this Epistle to all Christians wherein he might exhort and quicken them to bee very carefull to preserve the word of their peace and salvation , ( yea , indeed of the peace and salvation of the world ) to preserve it in the glorious puritie of it , that so it might continue a word of salvation , and bee as able at the last , as it was at the first , to save all their soules : ) or as he doth expresse himselfe in the words of the text . That they would earnestly contend for the Faith that was once delivered unto the Saints . §. 6. 6. For the meaning of which words ( to dispatch that very briefly ) I shall ( for the present ) onely need to shew you , first , what I conceive to bee meant by Faith ; ( what the earnest contending for the faith here spoken of meaneth , wee shall see afterward : ) and secondly , what the meaning and waight of that latter clause is ( which was once delivered to the Saints . ) For the word Faith , it is a tearme the holy Ghost useth for many purposes , and in divers significations ; onely two I finde pretenders for this place . First , by Faith some understand that grace or habit of faith by which these men were justified , which indeed is the most common & proper acception . And thus the meaning would be , that Christians should earnestly contend , to maintaine and make good that precious grace , wrought in the heart , upon which their eternall peace and safety depends against all that may indanger the life and power of it . §. 7. 7. Secondly , this word Faith is often by a figurative expression , taken for the Doctrine of Jesus Christ , by which the grace or habit of faith is wrought in men , in an usuall form of speech , wherein the better to expresse the efficacie and vertue of the cause ; wee tearme it by the name of the effect it selfe which it produceth ; especially when the effect is great and glorious , and hath a speciall dependance upon such a cause : so that without it , it could not be produced . This is an emphaticall speech to commend the excellencie of the vertue of such a cause . As if a Physitian should come to a sicke man , and bring his receipt in his hand , and shewing it to the Patient , should say this to him ; here is your recovery , here is life and health for you . This kinde of speaking is the highest expression of the vertue and efficacie of that which hee administreth : so we finde that the holy Ghost to commend the excellent power of the Scriptures , or word of God , very usually cals them by some or other , of the names of those glorious and blessed effects which they produce , and raise in the hearts of men ; and whereby they become of infinite advantage to the world . Thus Iohn 4. 22. the word of God is called by our Saviour , salvation : for salvation is of the Iewes , that is , the word of God , ( by which the salvation of the world is effected ) is from the Jewes ; as Paul saith , to them were committed the Oracles of God. So Heb. 2. 2. How shall wee escape , if we neglect so great salvation , that is , so great meanes of salvation . So Solomon . Prov. 4. 13. commends wisedome to men thus : keepe her , for shee is thy life , that is , the meanes by which thou must live . Thus Moses concerning the Doctrine that he had delivered , to the people from God , told them that it was not a vaine word concerning them ; but that it was their life : that is the onely meanes to prolong the dayes of their peace , Deut. 32. 47. and so wee finde the glorious Gospel , or Doctrine of Jesus Christ , often expressed by this great and excellent effect of it ( saith : ) thus Gall. 1. 22. Hee who persecuted us in time past , now preacheth the faith , that is , the Gospel or Doctrine of faith which he destroyed . So againe ( to name no more places ) in that of Paul. Phil. 1. 27. a place of very neere affinitie with this in the text ; that yee continue in one spirit , in one minde , striving together for the faith of the Gospel : or rather ( as the originall hath it ) ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) striving together with the faith , that is , with the Doctrine of the Gospel ; for this Gospel it selfe strives and quarrels with the world , and Paul would have the Philippians to joyne with it ; and to side with it and assist it against the world , that seekes the destruction and subversion of it . §. 8. 8. I finde the former signification of the word preferred by some expositors : but there are these reasons lie strong against it ( which also make way for , and confirm the later ) first from the text it selfe . First , in the beginning of the verse , hee faith hee would write unto them about the common salvation : now the particular habituall faith of men is onely about their owne private salvation : my contending to preserve my particular grace , is little or nothing concerning the generall salvation of the Church . But my contending for the maintenance of the truth of the Gospel is . Secondly , in the later clause of the verse , it is said ; that this faith which they are exhorted earnestly to strive for , was once given , or , as the word in the originall giveth it , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) delivered unto the Saints . Now justifying faith in no propriety of speech can bee said to be delivered to the Saints ; such faith indeed may bee said to be the gift of God ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but never ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a thing delivered to the Saints ; neither in any congruity of speech could be . Thirdly , this sense is most agreeable with other Scriptures , that speake after the same manner ; whereas the other sense that contendeth for justifying faith , can hardly be paralleld . §. 9. 9. The other clause followeth , which was once delivered to the Saints . I conceive these words are added in the clause of the exhortation , as a reason or motive to presse the exhortation by ; therefore hee would have them contend for the faith , for the truth of the Gospel , the Doctrine of salvation ; because this Doctrine was , or hath beene once delivered to the Saints . That is , because God of his infinite mercie and compassion to men , did once by speciall revelation convey the same to holy men , beloved of God , chosen for that purpose , whom hee made feoffees in trust for their times , to convey it safe to their posterity ; that so it might passe from generation to generation amongst the Saints , in the Church of God to the worlds end : the present generation being still bound by the same bonds ( that the first Immediate receivers of it from God were ) to preserve it pure and entire from all corruptions , and so to bee transmitted as a precious inheritance to succeeding generations . §. 10. 10. That particle ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once ) may admit a double signification , and it carries a full emphasis with it both wayes . There is not any losse of the maine scope of the holy Ghost , whether way we take it . First , the more usuall and familiar meaning of the word is ; by once , to understand , but one time in opposition to the word often , or more then once ; and thus the weight of the motive will bee , as if he had said , you must therefore contend for the Faith , for this faith hath beene once given to the Saints by God , and will be no more ; namely , by any such speciall and immediate revelation : therefore , now you have the words of eternall life , it stands you in hand with all your might to keepe them ; because , if you suffer them to bee taken from you ; there are no more Christs , no more sonnes of God , to bring them downe againe from heaven ; out of the bosome of the Father to the world . or , Secondly , the word once signifies as much as throughly , perfectly , to purpose , sufficiently , &c As where it is said Christ dyed once for sinne , the full and proper meaning of the place , is not that Christ died one time for sinne , that comes off but ( coldly ) but hee died once to sinne ; that is , hee died to purpose ; his death was enough , and enough for the abolishing of sinne for ever . Rom. 6. 10. And so often in the Scripture elsewhere , if wee rather chuse this signification of the word ; the meaning will fall thus : you ought therefore to contend for the faith , seeing it was once delivered , that is , fully and perfectly ; yea , and peremptorily delivered by God unto the Saints : so that hee meant not to deliver it the second time . As if he had said to the Saints in the delivery of it , looke to it , there is the word of your peace and eternall life : there it is compleat and perfect , I meane to make no more worke of revealing it againe unto you : if you suffer it to perish , or to be taken from you ; and therefore ( faith Iude ) it stands you in hand to hold it fast , though it cost you blowes : both significations I conceive would be put together , to give full weight to the place . §. 11. 11. The words thus opened , 2. things in generall are to be observed . First , an exhortation . Secondly , a motive seconding the exhortation . The exhortation in the first words : That you contend for the Faith , the motive in the later , ( which was once delivered unto the Saints . ) In the exhortation we have these particulars : First , the parties exhorted ; you Christians , beleevers : Secondly , the duty it selfe whereunto they are exhorted ; that is , to contend , or strive : Thirdly , the manner how to strive earnestly : Fourthly , and lastly , the possession ( as it were ) or matter of consequence , about which they are to strive , the Faith : In the later the motive pressing the exhortation . 2. Particulars likewise . First , the Author of that precious treasure for which they were so earnestly to contend ? who is not here expressed , because this is readily understood , namely God himselfe . It was God by whom this Faith was given or delivered . Secondly , the delivery or making over of this treasure from the Author or first possessor of it , in the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was given and delivered . Thirdly , the parties to whom this conveyance was made , or that were infeoffed , the Saints . Fourthly , and lastly , the speciall provisoe , or Item in the conveyance , or delivery in the word once , it was so fully and perfectly delivered , that it never needed more ( nor indeed ever should ) be delivered againe in any such manner . §. 12. 12. These particulars are sufficient to multiply points of observation ; but because wee have leasure now to prosecute but some one point ( at the most ) I therefore put those of the first Generall into one , and the consent and harmonie of divine truth which they make up together , is this ? The Doctrine . That it is a speciall and weightie dutie lying upon all Christians whatsoever , to stand for the truth of the Gospel to the uttermost of their power . Remissenes and indifferencie will bee better borne at our hands , in other matters of dutie , rather than in this ; if the truth of God be invaded , or set upon by the enemies of truth ; every man in his ranke and order must come forth to helpe the Lord against the mightie , against the Prince of darknesse , who labours to turne this great truth of God into a lie ( And will turn it if he be let alone , ) and out of this light of the Gospel , draw his owne darknesse , if hee be not withstood by men of wisedome , and resolution . CAP. II. The method of the discourse briefly propounded , with some discovery of the enemies of the truth , who occasion the maine necessity of contending first . §. 1. FOr the managing of this point to your best edification , wee shall first shew you what the occasion of this generall muster of Christians throughout the world , is ; or what enemies they are that seeke to oppose and destroy this truth , what it is that imposeth upon Christians this great necessity of contending for it . Secondly , for more security , and fuller evidence of the Doctrine ; That Christians must at any hand contend for this Faith , wee may call in more witnesses from the Scriptures , to speake to the point . Thirdly , some reasons and grounds would bee considered , which will be as so many motives to perswade , and presse the dutie upon us . Fourthly , wee may consider the manner of this contention , and shew by what weapons this warrefare is to be atchieved and performed . Fifthly , and lastly , conclude with some words of application . §. 2. 2 , For the first , the enemies of the Faith ( in this sense ) or Doctrine of our salvation , in generall are two . First , Sathan . Secondly , wicked men . First , Sathan he is an old adversarie to the truth of God , as God is to him ; These two are contrary one to another , like Ephraim and Mannasse , Ephraim against Mannasse , and Mannasse against Ephraim ; so Gospel is against Sathan , and Sathan against Gospel . Sathan hee goes about seeking whom he may devoure ; and the Gospel that goeth about seeking whom it may save and rescue out of his hand ; the Gospel seekes to destroy Sathan indeed , but no others , except such as are willing to bee destroyed : and as Salomon saith , love death , Prov. 8. and this destroying which Sathan feares from the Gospel , is the true fountaine of that implacable enmitie he beares against it : he knowes except hee can some wayes destroy it , it will destroy him . §. 3. 3. It is said , Heb. 2. 14. That Christ suffered death , that by such suffering , he might destroy him that had the power of death , that is , the Devill ; It is a new or further destruction to the Devill to bee throwne out of mens hearts , and lose his interest in the precious soules of men : this is his tumbling downe from heaven , like lightning . Luke 10. This was a secōd heavē to him , after he was throwne downe from the third heaven , ( and the best hee was now capable of ) to bee honoured and served like the most Highest in the hearts of sinfull , blind , and miserable man. Now , as it was the power of God to throw him down from the third heaven ; so it was the weakenesse of God , the death of God being made man , that fetched him downe from the second heaven , out of the hearts of men . And it is as much against his nature and inclination , as tormenting a destruction to him to lose this second heaven , as it was his first ; and therefore he is said to fall from this heaven like lightning : That is , fully against his nature and inclination with the greatest reluctancie , and torture of spirit ; as it is the greatest naturall torment ( as wee may say ) to fire whose naturall inclination and motion is constantly upwards towards the circumference , to bee compelled and forced downewards towards the center ; and the more pure the fire is ( as lightning is of the purest kinde ) it includs still the greater repugnancie to the nature of it , to be forced downewards . §. 4. 4. Now , if it bee the death of Christ indeed that fetcheth Sathan downe like lightning from this heaven , off his power and throne , that hee hath gotten in the world , yet doth it not this immediately , without some other advantage ; as it is not a bullet , or powder that batters the walles of the Citie or Castle at such a distance , or cuts off the lives of so many men , but by the advanrage of the enemie , or Cannon : so is it this same Gospel of truth , that utters , as it were , and vents the death of Christ , up and downe the world in that effectuall , and saving manner , according to which it worketh ; this is as the Hysope that sprinkles that bloud upon the consciences of men . §. 5. 5. So that Sathans aimand project is to disable the Gospel from the performance of such a service , to make it wholly unusefull for the dispencing of the death of Christ , unto men in a saving way . This hee knowes well enough will be done by corrupting the truth of it , if the straight wayes and paths of it bee much perverted , and made crooked ; the holy spirit will bee grieved and take offence at it , and being a spirit of truth , will refuse to goe forth with a lie , or to worke by it , as the Lord told the people by Ezekiel 28. 18. They had defiled their Sanctuary by the multitude of their iniquities ; defiled it , that is , made it unfit for an habitation for him , so great and holy a God ; and therefore hee would prophane it too , as hee saith in another place , that is , hee would dwell no more there , nor delight to manifest his presence any more to them there , then in any other prophane and common place in all the world : so if the Gospel bee defiled with mixture of errours , and tenets , and opinions of men ; the holy Ghost will loath and abhorre it , and prophane it also , and doe no more towards the salvation of men by the Gospel so corrupted , then by any other prophane learning and writing whatsoever : Sathan I say , knowes this better then men doe , or indeed care to doe , and therefore hee is still busie to wring and wrest Gospel truths : and because Sathan is still the Author of this worke , the primus motor . when any thing is stirr'd or shaken of the simplicitie and truth of the Gospel ( though the immediate actors above ground bee men ) hence it was that Paul with that severity . Acts 13. 10. Set a black brand upon Elymas the Sorcerer , calling him the child of the Devill ; because he still perverted the right wayes of the Lord : those in the Scripture are called the children of the Divell , that resemble him in his disposition and worke , ( as all confesse ) therefore it is the indeavour , and worke of Sathan to oppose the truth . §. 6. 6. A second sort of enemies to the Faith in this sense given ( that is , the truth of the Gospel ) are all wicked men in generall , without exception . That of our Saviour is not onely true here and there ; but it is a universall truth , and layes hold upon the foure corners of the world : hee that doth evill hateth the light . Iohn 3. one said well , that verbum Dei , was , lucerna ad quam fur deprehenditur ; the word of God was a light or candle , by which the thiefe was taken : no thiefe that meanes to steale , but hates the light that should discover him : true , this evill affection against the truth doth not breake out in all : some mens hearts are not so full as others ; It doth not ruine over our of every vessell , neither hath it alwayes that malignancie in it , to breake out at the lips and hands of men ; nay , it is not at all to bee doubted , but many evill men may and doe support it for carnall ends . CAP. 3. A further discovery of the enemies of the truth . §. 1. But there are some sorts of wicked men that are more dangerous enemies to the truth in this sense then others , and from whom , the ruine and subversion of it is more to bee feared ; men that have ends of their owne , and not simply so ( for all carnall men have these ) but further , are much intent , and zealous in the advancement of such ends : men whose motions eccentricall to the course and motions of the Gospel , and yet are active and vigorous in their motion . These are men who threaten great danger to the truth of God. §. 2. 2. The reason is cleere , because the bent , and inclination , and levell of the Gospel , is in the straightest line that can be imagined to bee laid for the advancement of God , and his glory , and his Christ ; and not at all for the carnall ends and purposes of men . It was never framed to serve turns . The high-way of the Gospel lyeth through the midst of mens fruitfull and pleasant fields ; through their Gardens , and Orchards , and Vineyards ; yea , many times through the middest of their palaces , and stately houses , through the middest of mens honours , and preferments , estates , pleasures , reputations , &c. and so if it bee sufferd to goe forth in its owne spirit , and take the way it selfe desireth and chuseth , it will make great spoyle of mens carnall advantages : It will tread and trample under foote , the base and unworthie ends , and designes of men ; therfore , those men that are much intent upon such ends , as these which are so incommensurable , with the great end of the Gospel , and cannot be content with God alone for their portion , must needs seeke to turne the course of the Gospel another way , that they may suffer no losse or prejudice by it , in their particular ends : yea , if it were possible , if the strength of their wit , and learning , and understanding , authority , and interest , in others will reach to it ; they will haile and bring over the Gospel to themselves : they will force it , and compell it to plead for them , and their wayes ; they will take the words of the Gospel , and dispossesse them of that spirit of truth , that lives and speakes in them , and will informe and animate them with their owne spirits , and give such senses , and meaning unto them ; as if God himselfe spake to the heart ( as the Hebrew phrase is ) of their fleshly mindes , and worldly ends . §. 3. 3. Thus men do labour to perswade themselves , that gaine is godlinesse , ( as the Apostle speakes ) That honours , and preferments , are godlinesse : that time-serving , and pleasing men , is godlinesse ; that opposition to the truth is godlinesse , that drawing Disciples after them is godlinesse ; and every carnall end and way , every carnall man makes godlinesse ; that is , to make it seeme nothing else but what doth well stand and agree with the true rule , and perfection of true godlinesse : As Austins saying is , quicquid amant volunt esse veritatem : whatsoever men have a minde to , that they resolve to make truth . Thus merchandise is made first of the truth ( as Saint Paul speakes ) next of the precious soules of men , as Saint Peter cleerely affirmes , speaking of covetous men in this case . 2. Peter 2. 3. And through covetousnesse , shall they with feighned words make merchandize , or with framed words , as the word beares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , framed for their purpose ; that is , they will glose over the truth , with such cunning and faire colourable meanings , and interpretations , so well pleasing and sutable to us , that except we bee very warie to discover them ; and what they are like to do , they will sell us into the hand of Sathan and eternall death , only for a little mony w ch they shall gain , by that which will bee our destruction : Namely , the corrupting the truth of the Gospel , and bringing in those damnable herefies , ver . 1. If a mans profession be to make bowes , or hoopes , and the growth of the wood or timber , whereof hee is to make them , be straight ; there must bee violence offered unto them ( that which is straight must bee made crooked , or bending , or else the Artificer cannot follow his trade , nor make a living of his Art : so men having carnall and unworthy ends , if they will seeke to justifie or advance them by the Scriptures , which are spirituall , and in their naturall posture lye a crosse to them , must bow and winde them this way and that , and carrie them quite beside their owne intent and meaning . CAP. IV. Conteyning a more full and particular discovery of the enemies of the truth . §. 1. IF we desire more particularly to know what kindes of men these are , that are so dangerous enemies to our faith , and by whom the Gospel is like to suffer great spoyle , and losse of truth . I answer , they are these and such like , as both Scriptures , and Histories of the Church , in all ages cleerely shew . Amongst the divers kindes of the principall , and those that still have beene most frequent in undermining the truth are . §. 2. 2. First , men that are of ambitious aspiring dispositions that love to have the preeminence , as we see in Diotrephes ( though not alwayes , they that have preeminence , ) men that love to mount upon the high places of the earth , to see others sitting below at their feete , that cannot goe on foote , but they must ride on horse backe , as Solomon speaketh ; that cannot frame to the humility of Elias spirit : and gird up their loynes to runne by Ahabs Chariot , but must ride in Chariots as well as hee ; especially , if with all they have in the meane time ; a desire to seeme but humble , and modest , and moderate men . These men must attempt to corrupt the Scriptures , that they may seeme to speake for them , at least to connive at them , and to say neither good nor evill of them ; ( as Baalack would have indented with Balam : Because , if the Gospel bee permitted to speake its minde freely ; it would fill the eares of men , and perhaps the consciences of the delinquents themselves ) with out-cries , and clamours from heaven against the ambitious distempers or such men : therefore they must beate their braines , and set all their learning and bookes to worke , to finde out some other sinne that the Scriptures should condemne , that so their sinne may not be thought to be araigned , and sentence given against it by God in his word . As the Papists , they finde out one kinde of Idolatrie , which they confesse the Scriptures condemne ; but as for their Idolatrie , that is none of it ; the Scriptures speake not against that : we know the example of Ieroboam , to set up and maintaine the Kingdome to himselfe , hee stucke not to maintaine Idolatrie too . §. 3. 3. The like may bee said of the second sort , ( of some affinitie with the former , and many times materially the same ) men that are resolved to serve times , and please men . That set downe with themselves , that what men soever , or what humour , or opinion of men soever raigne where they live , they will raigne with them ( as Paul speakes ) they will have a share in an earthly Kingdome ; these men are very obnoxious to doe injurie to the truth of God , and will hardly forbeare : we know the Scriptures beare hard upon the upper formes and rankes of men in the world , and speake as if few of them were likely ever to rise higher then they are ; few that now ride on horses , but are likely to goe a foote for the dayes of eternity : not many wise , not many mightie , not many noble : 1. Cor. 1. 26. therefore these being ( for the farre greatest part ) the reffuse of the world , and therefore enemies to the truth , and professors of it , as Iames speakes of the great and rich men of the world . Iames 2. 6. Those that will strike in with these , and give contentment to them , and gaine indeerement with them , must make them glad with lies , Hosea 7. 3. As the false Prophets did with the Princes of Israel ; for with the truth they with never bee able to doe it : they that will know men after the flesh themselves , will make the Scriptures doe as they doe , that is , know men after the flesh too , which we know they will never doe , except they bee mightily wrested ; or perverted , and so are not themselves . §. 4. 4. Thirdly , another sort like to prove enemies to the truth of the Gospel ; and to seeke the destruction of it , are men led away by a spirit of vaine-glory ; and being indeed little or nothing , desire to make themselves something in the world : either first in a way of popularity by seeking to please generalities , and multitudes ; and desire to fill their sailes with vulgar breath , and that all men should speak well of them : they run a great hazard also of accommodating the Scriptures , and making them a nose of waxe , as the Papists comparison is , to turne every way , and to turne into every mans humour , a multitude can seldome be followed or seconded , but it will bee to evill ; which made our Saviour to pronounce a woe to such as whom all should speake well of , or whether : Secondly , it be to draw Disciples after them ; for many count this a glory to them , to have a retinue of scholers , of whom they may bee counted the head , and Master Founders : and there is not any greater temptation then this , to move a man to offer violence to the Scripture , for Paul makes this same speaking or teaching perverse things ( opinions that will not square with the truth of God ) to bee the direct and proper meanes of drawing Disciples after them , Acts 20. 30. §. 5. 5. A new opinion or new way , especially when it colours with the Scriptures ; but doth not cotten : is as naturall a means to draw men that are injudicious and unstable , as a lock of new fresh smelling hay in a mans hand is to draw a sheep or a beast after him : I say , if it be an opinion that hath but a kinde looke from the Scripture , and if the Scripture draw neere to it in words , though the heart be farre from it : Then is it a bait for the purpose , it will draw men by heaps and multitudes after it , the errour in it , makes it sutable to nature , and the face or visage of truth upon it , laying a religious and conscentious obligation upon men for the embracing and receiving of it ; both these meeting together make men rather mad upon it , then simply to love or like it : as generally it is to bee observed in all cases where there is a like concurrence , when there is any agreeablenesse to corrupt nature , in a thing , and withall an apprehension of religion , to set a man forwards towards the doing of it , a man is like a Ship that runnes before winde and tide , hee layes all his waight and strength upon it , being like Ieremies wild Asse in the Wildernesse , men shall weary themselves to runne after them , to thinke to turne them . It is a saying of Gregory , Cum vitium virtus putatur ibi culpa sine metu cumulatur , when errour is taken for truth , men offend without measure , and without feare also . §. 6. 6. A fourth fort that cannot but indanger the truth , and puritie of our Faith , are men of an evill eye , as our Saviour speaketh , that are of a malitious repining and emulating spirit ; either at the credit and esteeme , or the preferment of others , in any kinde above themselves ; men that cannot beare the waight of other men that stand above them , that cannot goe on foot when they see others ride , or that are prone to drinke in discontentments , or affronts , or disappointments in any kinde into the depth of their spirits , these are apt to relieve themselves , by setting up some way , or some opinion in the Church , that may seeme to countenance the equity and iustice of their discontentments , or else reflect prejudice upon those from whom they are now divided in affection , men that break the band of peace , to bee at liberty , to set up error , but especially these evill distempers are found in men that are eminent in place , that have power in their hands in any kinde . : but otherwise are unworthy and base in their course of life and wayes , and so men that are farther inferiour in place , are as farre their superiours in esteeme , and in the hearts of men . I say in these this distemper of envie and discontent is of most dangerous consequence to the truth ; for now being armed with power it hath a greater incouragement and advantage many wayes ; both to set up ( and to get established ) tenets , and opinions in religion by way of opposition to such men and their wayes , whose reputations are an eye-sore unto them . §. 7. 7. Fifthly , men that are given to filthie luker , ( as Paul speakes ) that love the wages of unrighteousnesse , that is , gaine however comming in by a way of unrighteousnesse : the Apostles in their writings speak much of these kinde of men ; these are the men that will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul speakes 2 Cor. 2. 17. that is , adulterate , or embase the word of truth : it is a metaphor taken from Vintners , or Wine sellers , that mingle , corrupt , or badde wine with that which is good to helpe it off . The word of God , in the life , and power , and simplicitie of it , is but a drugge , a commodity that will yeeld little in the world to him that shall utter it ; it is very few mens money , except it be prepared , and the high spirit of it corrected and taken downe , that it may fall even with tempers , desires , imaginations , & intentiōs of men : therefore hee that seekes to make matter of gaine and advantage of it in the world , must accommodate and fit it to the hearts of those that are like to be his best chapmen and customers . See Mic. 3. 11. Mal ▪ 2. 8. §. 8. 8. Sixthly , men that are not able to bee baptised with the Baptisme wherewith Christ was baptised ( that are not able ( or at least much unwilling ) to suffer for the truth : these in a Passive way , or by way of consent many times , prove enemies to the truth , and strengthen the hands of those that doe impugne it , and are accessary to many a breach that is made upon it . Thus Paul tels the Galatians that such as did constraine them to bee circumcized , that is , were earnest with them to yeeld to Circumcision , did it not so much because in their judgements , they rather thought it so necessary , or fitting , but onely , saith hee , because they would not suffer persecution for the crosse of Christ ; Peter himselfe through his infirmitie first knew not Christ , and againe fearing those of the Circumcision ; he knew not but hee might lawfully separate himselfe from the Gentiles , that is in effect build up againe the partition wall which Christ had throwne downe , and yet not prejudice the truth of the Gosspel : but Pauls resolution and courage made straight what Peters feare had made crooked ; and indeed except men will bee somewhat willing and free hearted this way towards the Gospel and truth in time of danger ; there is no sinne more present with us at any time then even for those that are otherwise well-willers to the truth with a little wit and learning to shuffle away the substance of it , and to sit downe upon a distinction cleane beside it . §. 9. 9. A seventh sort that are enemies to the Faith , and ( as dangerous as any of the former , if not more , are men that will needs be spirituall benefactors to Religion , I meane that are superstitiously addicted , and will needs undertake to relieve the weaknesse of God with their strength , and supply the foolishnesse of the Gospel with their wisedome , that will adde traditions and commandements of men , to make the precepts and commandements given by God himselfe , hold full waight and measure that God may have his due , full alowance , & heaped measure in his worship as the Papists doe , and those that are leaning to that kinde of devotion ; or in a word to expresse them ( as Pauls language is ) that cannot rejoyce in Christ Jesus , but have the prime ( at least ) of their confidence in the flesh . Phil. 3. 3. men that finde more satisfaction in their consciences , in what they doe , then in what they beleeve ; and are more in doing what themselves or other men have commanded , then in doing what the great God himselfe hath commanded : This is in effect to preach another Jesus whom Paul never preached , 2. Cor. 11. 4. and to set up new wayes of pleasing God , is to set up new Saviours , and to set up new Saviours , is to exauthorize and discharge the great Saviour indeed ; for this is an essential propertie of that power of saving , which resides in him , to save alone , or to worke by himselfe alone in the salvation of any man : therefore if we offer to joyne any help to him , wee wholly destroy his power of saving ; as Paul in very expresse and peremptorie tearmes tels the Galathians , that if yet they bee circumcised ( namely with an opinion of any holinesse in it , to helpe them to heaven , or to accomplish their justification ) Christ shall profit , or will profit them nothing . Gal. 5. 2. These severall kinds of men are like to prove very dangerous enemies to the truth of religion in respect of whose opposition there lies a great necessity upon those that desire to have the truth of the Gospel to remaine with them ( as Paul speaks ) to contend for it , as the holy Ghost exhorts in the text . CAP. V. Conteyning Scripture demonstrations of the Doctrine propounded . §. 1. TO prove this to bee the will of God , that the people of God ought to labour and strive to bestirre themselves to maintaine and make good their Faith , to preserve the Gospel in the simplicitie , puritie , and integrity of it , the text being so pregnant , we shall not need to call in much aide for confirmation ; yet since they are at hand , let us have the mouthes of two or three witnesses from the word . Philip. 1. 27. Paul intreats them that he might heare that of them , that they stand fast in one spirit , with one minde , striving together for , or with the Faith of the Gospel : and so he musters their forces together , and teaches them how to put themselves in battle array , and how to march in this warfare ; he would have them stand fast in one spirit , and then with one minde or soule to strive or wrastle for the truth , in one spirit , with one minde ; that is , he would have them to be carefull to maintaine the perfectest union among themselves that might be ; ( which union will hardly stand long , or live amongst them , except it bee much made on , and carefully , and tenderly fed and nourished on all hands : ) that they would have but the same spirit to act them all ; that is , a publike spirit which inclines and moves particular men to seeke publike good , and the advancement of the whole ; and then but one minde that is but one judgement : hee would have them not onely at unity in respect of the end , but in respect of the meanes of proceeding thereunto , not distracted among themselves this way , and in this way hee wils them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to struggle and wrestle with their adversaries . For the truth , or as the word properly signifies , ( and before now observed ) would have them assist the truth in its owne cause , against the adversaries it hath in the world : And he would have them make a labour and a worke of it , and not any man to favour himselfe , or to keepe back any part of that power , strength , or skill , hee hath to doe service in this kinde , for so wrastlers in their games and exercises were wont to put forth themselves to the uttermost . §. 2. 2. So the Church of Sardis , Rev. 3. 3. is charged to remember how she had received and heard , and to hold fast , and to repent , had namely that she held so weakly and loosely till now . Sardis must remember , that is , looke back and call to minde with what puritie and soundnesse the Gospel was first preached unto her , and she must hold fast , which is spoken as if some on the other side were pulling hard against her , and tugging to get that out of her hands , and to put something else into her hand instead of it , and shee must repent ; namely , that shee had already let something goe and did not watch , when , and how it went , that shee might have laid surer hold and kept that which was deposited , or committed in trust to her . So you see plainely ( to heape up no more testimonies from Scripture ) that it is the will of God , that his people should be earnest for the truth of the Gospel against all adversaries . CAP. VI. Wherein foure grounds or reasons of the Doctrine are opened . §. 1. To passe from Scripture confirmation , to the grounds and reasons of the Doctrine , amongst many that might bee given , I shall onely insist upon these foure . First , the enemies of this truth are very many , and ( for the most part ) mightie too , and beare a tyrannous hate against it , and therefore there is no hope or possibility of preserving and keeping it without contending . It hath beene shew'd already , how Sathan rageth against it , and bends himselfe and his whole might for the ruine of it , and for men of corrupt mindes and lives , if they have but the least power to make opposition ; we cānot expect but to heare of wars and rumours of warres against the truth , from them wee know the truth is not for their purpose : hee that doth evill hates the light , as our Saviour saith , Iohn 3. and yee know wherunto hatred inclines ; every man wisheth him out of the way whom hee hateth . §. 2. 2. All manner of sinne and wickednesse are in the Scriptures called workes or deeds of darknesse ; as Rom. 13. 12. and elsewhere not so much ( I conceive ) either because they proceede out of darknesse ; that is , want of knowledge and understanding of what is good and what is sinfull ( for there are many sinnes committed against a great light of knowledge and conscience , and are never the lesse , but rather much more the workes of darknesse for this ) neither because they end in darknesse ; that is , in the misery & destruction of the creature ( for many times this also is prevented by repentance , though I grant the naturall course and tendernes of sin is to the chābers of death ) but because sin is a cōmodity so conditioned , and so qualified , that it is never in season , never in the right kinde , never it selfe , but in times of darknesse , sins are called works of darknes , as some kinds of fruits are called Sūmer fruits , because then they are ripe , and at their best for meat : and so we know it is true of severall kindes of nourishment , both of fish & flesh they are in season , wee say , in such a moneth , or about such a time of the yeere ; that is , when the season of the yeere agreeth with their temper , then are they sound and well fed , full of that wholsome moisture ; that is , fit for nourishment and agreeable with the health of the body : whereas take them at other times when they are out of season , they are weake , waterish , unwholsome , and not worth the eating : so is sinne in season onely in times of darknesse and ignorance of the truth ; because then it hath a kind of fulnesse or perfection of delight contentment , pleasure , and profit in it , the vilenesse and horror of it now not appearing , but in times of light and brightnesse of the Gospel , when the shame and basenesse of it are discovered to the world ; when the wrath of God is revealed from heaven against it , when the conscience is still gauld and stung with it , now it is scarce worth the taking up , it will not beare its owne charges ; the pleasure and profit of it will not make good the shame and the dishonour that comes with it . §. 3. 3. Therefore men that love iniquity and are not willing to let any sweet morsels of sin to go from under their tongues , cannot but seeke to make it in season alwayes as water is alwayes in season for fish to drinke , which is done when the light of the Gospel is put out , when the spirit of Godlinesse , that lives in the word of God , is quenched , when that two edged sword is taken out of the mouth of Christ , and a sword of lead put instead of it ; when men are naked and unarmed , they had neede take heede of keene weapons in the hand of an enemie : swords and speares are dangerous to them ; now the workes of darknesse make men naked men , and obnoxious to all , as the Apostle implies in that opposition , where hee cals an honest and vertuous life , the armour of light , Rom. 13. 12. namely , because men that are harnessed herewith need feare no enemie , no weapons , no censures , reproofes , threatnings , neither from God nor men : the sword of the spirit it selfe wounds them not ; but if men bee loose , sinfull , and prophane , the arrowes of Christ in the Scriptures are very sharp , and will pierce them through and through , wanting the brest-plate of righteousnesse , and uprightnesse of heart to defend them . §. 4. 4. Secondly , another reason to evince the necessity of this duty of contending for the Faith , is mentioned in the end of the verse , and is this : because this Faith hath beene once delivered to the Saints . God will make no such solemne revelation of it , as hee hath done , the holy Ghost shall bee no more sent downe from heaven in cloven and fierie tongues : therefore it stands the world in hand now they have it , to look to it , to keepe it safe ; a thing of moment that is not to be recovered , if once lost or gotten out of our hands , requires all care and diligence in keeping ; and as this reason hath a truth and waight in it as it concernes the world in generall ; so I thinke it may hold , if we confine it to particular Nations , Cities , &c. if God hath once given them the Gospel in the truth , power , and simplicitie of it , and they let it goe , it will hardly bee delivered unto them the second time . §. 5. 5. If men under the Law sold an inheritance , it turn'd unto them againe in the yeere of Jubile , and therefore the making away of an inheritance in such a case was not so much ; but now the Law of the Jubile is antiquated , and out of date ; and this rich and blessed inheritance of the Gospel being once sold , seldome or never becomes the possession of that Nation or people that hath sold it the second time . §. 6. 6. Thirdly , it must bee contended for , because it is as well , a depositum , or thing committed to our trust for others that are to come after , as a benefit or blessing to our selves : It is to be an inheritance to the children that are not yet borne ; and the present generation of Christians are stil as feoffees in trust for them : the propagation of the Church of Christ to the worlds end , depends upon it , and the salvation of millions of soules must come out of it ; therefore they that suffer it to perish in their dayes , bring the bloud of so many soules upon their heads , as shall perish by errour and corruption of truth , or for want of the truth of that Doctrine which they have suffered to fall to the ground ; yea , though God should shew mercie to after-times and heale thy crueltie by such mercie of his , in respect of others , and should by a strong hand bring backe againe the truth which thou hast betrayed and delivered into the hands of its enemies : yet this will little ease the guilt of thy sinne : thy sinne still remaines spirituall cruelty , and bloud , and damnation of soules , for the Scriptures wee shall finde doe not measure any thing men doe good or evill by the event , but by the proportion that the things done beare , or congruitie they have to such and such events ( as might be shewed at large if time would permit ) to suffer the Gospel to sinke or perish in the world , is to bring a sorer judgement and calamitie upon it a thousand-fold , then if that glorious and beautifull eye thereof , the Sunne , should bee plucked out of the face of the heavens , and never shine more unto it . This is a third reason of the point ; the truth is to be contended for ( and that earnestly ) lest through any basenesse or cowardise this way , wee betray the joy , peace , and salvation of the generations yet to come , into the hand of the great adversarie the Devill . §. 7. 7. The fourth and last reason that wee shall now propound to demonstrate the necessity of this duty , is the worth and excellencie of such a piece : the Gospel is a thing worthie for which wee should earnestly contend ; neither ought it to be at all grievous unto us , though the price of its redemption should bee set never so high : many things there are which highly commend the worth of this Gospel ; I shall onely touch these foure . §. 8. 8. First , the originall or descent it is from above , from heaven : the wombe that conceiv'd it , and a long time bare it , was the brest and bosome of the eternall God himselfe ; there is his likenesse and expresse image upon it . Iehu thought it meete to shew the more respect to Iezabel , though she had beene an accursed wicked woman , and was now dead , because she was the daughter of a King. 2. King. 9. 34. How much deeper and more solemne are the ingagements that lye upon the wicked , to doe all homage , and shew all height of respects to the Gospel , being in it selfe lovely and beautifull beyond all admiration , and with all lineally and immediately descended from that great King ( as himselfe speakes in Malachi ) who is Lord both of heaven and earth ! Secondly , the tendernesse and high respect , as it were , that God had of it while it was with him , hee scarce suffered it so much as to looke out into the world ; neither into heaven nor earth , but reserved it for companie and socieitie to his owne Sonne , when hee should be borne , that then it should goe forth , and not before : it was a mysterie ( saith Paul ) kept secret since the world beganne , Rom. 16. 25. These same signata , or things sealed up and kept close , are ever matters of greatest worth . God , as well as hee loved his Angels , who stand continually in his presence , and behold his face , yet kept them fasting from the knowledge and contemplation of this transcendent mystery ( at least from the cleere and perfect knowledge of it ) from the day of their creation , till the fulnesse of time came , wherein it was to be revealed in the world Thirdly , the maine ingredient , whereof it is made , which runnes in every veine of it , and wherein the whole vertue and efficacie of it consist , is the bloud of Christ so precious , that gold and silver are scarce foile to it . 1. Pet. 1. 18. Therefore to neglect this Gospel in any kinde , not to bee jealous over it with a jealousie as strong as death , is to prophane the bloud of Jesus Christ , and count it as an unholy thing , and so to tread under foote the Son of God himselfe . Heb. 10. 29. Fourthly ( and lastly ) the vertue and efficacie it selfe that rules in it : The Gospel is the life of the world , Deut. 32. 47. it is not a vaine thing for you , because it is your life , and through this thing yee shall prolong your dayes , &c. and Salomon often speaking of wisedome still presseth this argument upon men to imbrace it , because shee is their life , Pro. 3. 18. & 22. Prov. 4. 23. Alas , what were the world but a place of darknesse , and as the shadow of death , were not the light of the countenance of God in the glorious Gospel of Jesus Christ , lift up upon it ? If this beautifull gate of the Temple of Heaven were shut up against it , would not the precious soules and consciences of men bee amongst Lions continually ; I meane , amongst devouring feares and terrors , and horrid expectations of wrath and vengeance to come ? Therefore let this reason also be considered : if wee do engage our selves never so deepe for the Gospel and the truth of it , the worth and excellencie of it will beare us out , and justifie all our undertaking in this behalfe ; yea , and will condemne us with as high a hand , if it ever mis-carrieth , through any degeneratenesse , any base and accursed fearefulnesse on our parts . CAP. VII . Foure generall rules or directions , whereby to discover , and judge what opinions are most like to bee contrary to the truth . §. 1. BEfore we come to the use and application of things that wee may not contend with our owne shadowes , or bee stricken with any panick feare like the wicked , who feare where no feare is ( as David speakes ) i. e. where no cause of feare is , or contend for that which is no part of our Faith. I shall lay downe a rule or two , by which we may be able ( in part ) to discerne and judge when it is time to looke about , to lay hold , and to contend : or when Sathan is about to beguile us of our Faith ; let mee by the way give this one Item , that our Faith , or truth of the Gospel , may bee two wayes indammaged , or suffer waste upon it , as the holy Ghost implyeth : either first by adding or putting too ; or secondly , by incroaching or taking away : Rev. 22. 18. or indeed as oft by a certaine composition of both together , by a kinde of exchange , as by either alone : for there is never any truth taken away , but there is an errour in one kinde or other , given or left in the stead of it . As the Harlot pleaded before Solomon . 1. King. 3. 20. against her fellow , that whilest shee slept , her fellow tooke her living child from her side , and laid her dead child in her bosome instead of it . So may it bee said of Sathan , and of those that are the men of his right hand for such a service : they never take away any living truth from us , but they lay some dead errours in the bosome of our soules , in the roome of it : But such charging as this , is the most hatefull and accursed robbery of any other . This briefly by the way . §. 2. 2. Now to give some rules of direction whereby wee may bee able to judge , whether at any time there be any speciall cause more then at an other to stand up in this case , and to practise this duty of contending for the Faith ; at least they will serve to give aime , they will serve to intimate when there is speciall cause , to looke about , and to consider , and to suspect the worst ; as touching the losse and dammage of your precious Faith. §. 3. 3. First , that tenet or opinion in Religion , which is assaulted , and we perswaded to let go , under pretence of being an errour , contrary to our Faith ; if it hath beene established by men that have beene sober minded , holy , religious , and no sinister cause , known , or suspected , which would intangle their judgement ; but probable and sufficient reasons , for the corrupting of their judgements by whom it is opposed , as time serving , covetousnesse , ambition , superstition , &c. This I say is a strong presumption , that such a tenet is the truth , and to be well considered before wee give it up , or take exchange for it , I only goe so farre in this rule as to say it is a strong presumption of truth ; because I know its possible that godly mens eyes may be held in respect of some particular truth , and other mens may be opened : and that there is no point of faith simply to be embraced upon the authoritie of men , one or other , nor simply to be rejected upon the prejudice of men : yet this difference both reason and religion will countenance , as meet to bee put between the judgement of holy and humble minded men , and of men sensuall or sinfully addicted : namely , not to reject the judgement of holy men without very apparent cause against them , nor to receive the judgement of the other , without apparent reasons and grounds for them . §. 4. 4. The equity or strength of the rule lyes in this naturall axiome , that where there is a concurrence of more causes ( and these equally efficacious ) tending to the same effect , greater likelihood there is that the effect should be produced , then where the causalitie is weaker ; as for example in going a journey where a man is ignorant of the right way , the more wayes there be to distract him , the likelier hee is to mistake them , if there bee but one way onely to mislead him . The reason given of the extraordinary heate of that season of the yeere , which wee call the Dogge-dayes ; is , because there is a second cause , the Starre so called , that joynes influence of heate with the Sunne : so in godly men there is but one cause of mistake in matter of religion , naturall darknesse upon their judgement and understanding , which yet in part is healed ; ( whereas in other men there is that cause in the full strength of it , and besides , corrupt affections which are apt to turne men aside from the truth too . §. 5. 5. Secondly , the opinion which is called for out of your hands , or that you are pressed any wayes to take exchange for , under pretence of your spirituall advantage : if it be an opinion ( as Paul speakes ) according to godlinesse , that is an opinion that directly , and without any circuit of reasoning , and dispute tends to the advancement of the service and worship of God , and hath no degree of aspect upon any unlawfull or sinfull way , or end of men ; but the opinion profer'd instead of it , stands in full conjunction , with carnall ends or sensuall desires , or dispositions , that opinion is to be contēded & stood for , as for a piece of your Faith : the ground of this rule is ; Because , it is an essentiall character of the Gospel ( and Paul useth it more then once for a description thereof , to be a doctrine according to godlinesse , 1 Tim. 6. 3. that is a frame or systeime of such rules and truths , and precepts ; As godlinesse it selfe , were it such a person as had power and authoritie to make lawes for its owne advancement , would set up , and no other ; and on the contrary , a Doctrine that teacheth to denie all ungodlinesse and worldly lusts . Titus . 2. 12. §. 6. 3. Thirdly , if the opinion which you are any wayes tempted to deliver up , and to part with , because it hath an evill report , and is rejected by great and learned men in the world , if it makes for the exaltation of him whom God would have exalted ; namely , of Jesus Christ , and his free grace , & for the throwing downe of such things as God would have thrown downe ; namely , nature , works , &c. Whereas , the opinion you are sought to , to give entertainment unto , tends to the contrarie ; as David speaking in the Psalme ( as one Translation reades it , ) of wicked men , all their delight is to put downe him whom God would exalt ; and as true it is in the contrary , toexalt him whom God would pull downe : in this case the opinion is to bee contended for ; the reason of this is evident , because the Gospel labours , as it were , and travels onely with the advancement of the free grace of God , and exaltation of Jesus Christ to the uttermost , and layes all other excellencie low in the dust before him . §. 7. 7. A fourth and last rule , which may bee tearmed the rule of ruls , in this case to direct men what is truth , and to be contended for , and that which containes the vertue and strength of many rules , is that of our Saviour , Iohn 7. 17. that if any man will doe his will , that is Gods will , hee shall know the doctrine whether it be of God or no , or whether I speake of my selfe ; and so concerning any man besides , whether they speake of themselves or from God. If a man will doe the will of God , that is , if a mans spirit bee cleere and perfect with God , that hee pitches upon a right end , and labours with all his might for doing of the will of God , or glorifying of God ( for that is the substance of his will ) and suffers no by or base ends to defile the puritie of his heart , or intention this way , but compels all other ends whatsoever , to doe hommage and service unto this ; such a man ( saith our Saviour ) shall be able to put a difference betweene Doctrine and Doctrine , and to discerne what closes with the truth , and what stands off from it , shall be able to taste by the spirituall eare , the words of men as the palate doth meates , for it selfe ; that is , whether they be agreeable to it or no. Iob. 12. 11. §. 8. 8. This abilitie stands not so much in any depth or reach of judgement or sharpnesse of understanding , whereby a man is able to sist out truth by subtil or exquisite disputs or argumentations ; but rather in the spirituality of a mans judgement , or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Paul calls it ) by which a man inwardly tastes and relishes both truth and errour , as many men that using to taste Wine , both good and bad : and so having their sense exercised with the taste of both , can give a judgement of the one and of the other , though they be no Philosophers , nor able to dispute of the nature of tastes , nor of the foure first qualities , how they are to bee tempered and compounded , to make either the one taste or the other : so a man that is of a spirituall disposition , will have a kind of inward sensiblenesse , whether an opinion pleases or sutes his spirit , or whether not ; according to that speech of the Woman in the storie of the Martyrs , that answered , shee could dye for the truth , but could not dispute for it ; she was as confident of truth upon her taste , as any man could be upon his judgement and depth of understanding , and willing to lay as great a wager upon it . §. 9. 9. And yet this rule is not so to be taken nor understood ; as if a regenerate or sanctified judgement were an infallible judicatory of all spirituall and divine truth ; no , it was said by one that had a preeminence this way above all his fellowes ( I conceive ) and next to his Lord and Master himselfe ; as well concerning himselfe , as others : Wee know in part , and we prophecie in part , 1. Cor. 13. 9. to which may be added also ( as included in them ) we judge but in part neither . And many daily and sad experiences teach us that Saints on earth are not Angels in heaven this way , able to put a difference betweene all light and darknesse , betweene all errour and truth : for then the whole generation should be knit together in the same minde , and in the same judgement , in all the things of God , whereas now they are little other then divided and scattered upon the face of the whole earth , about them . But the meaning of the rule is , that the simplicitie , singlenesse , and uprightnesse of the heart before God , propounding to it selfe no other end whatsoever , but such as have a perfect consistence with the will , and glorie of God ; are a rich and blessed advantage where ever they are found , to to enable a man to see and to discerne the smallest line of partition , that runnes betweene errour and truth to divide them , and that especially upon this ground , and for this reason : because , such a man hath no need of , hath no occasion to use the helpe or furtherance of an errour , in as much as the truth it selfe is abundantly serviceable and sufficient to justifie , maintaine , and beare him out in all his ends and purposes ; whereas , men that have sinister and unsanctified ends in their eye , wanting support and strength , erre from the truth ( in the native puritie and simplicitie of it ) have a strong temptation and engagement upon them ; Acheronta movere , to seeke shelter and sanctuary under the wing of errour , and so to pervert and accommodate the truth , as Ahabs servants would have done by the Prophet Michaiah , 1. King. 22. 13. that so it may go along with them in the way of their desires , and not prophecie evill against them . §. 10. 10. Besides this , it appeareth from the Scriptures ; that such men as wee now speake of , men that are most sincere , and uncorrupt in their ends , have a speciall prerogative this way given them by God , viz. of seeing God in his word and truth , with more fulnesse and cleerenesse of manifestation , then other men . Matthew 5. 8. Psal . 119. 125. Thus much by way of direction and advice to know when there is speciall occasion , to looke about and consider , whether the truth bee not in danger , and stands in need of our helpe to defend it . CAP. VIII . A briefe confutation of that opinion , which teacheth that God may bee truely served , and men saved , in any Religion . §. 1. TO come to Application , the use of the point is foure fould . First , for confutation , if this be the dutie of all Christians to stand out & to contend so zealously , so earnestly for their Faith , and truth of the Gospel , and not to suffer it to bee taken from them ; then doubtlesse this treads downe the strength , and cuts the sinewes of that opinion which some have maintained that God may be truely served , and men saved in any Religion whatsoever , maintained , or professed in all the world ; such mens charity is as irreligious and unsavorie , as was that of Corah , Dathan , and Abiram , that challenged Moses and Aaron , for taking too much upon them ; seeing all the congregation was holy , even every one of them , and the Lord among them : so say these , all the world is holy , even every Nation , and every Religion professed in it ; let me say this one thing , that this spirit of confusion that labours to shuffle all things together , and to destroy the excellencie of things that differ , is that spirit which the God of judgement most hateth and abhorreth . §. 2. 2. What necessity can be imagined why there should bee such striving , such wrastling , such contending , such laying hold , such ingaging mens selves for one kinde of Faith , if all the Faith 's the world over will serve mens truns as well ? Men doe not use to trouble themselves , or put themselves to straights and difficulties for obtaining any thing , when they may have their turnes served with ease . This was the argumēt that Phaaroh used to Iosephs family , that they should not trouble or cumber themselves in their remove with their stuffe , because all the good of the Land of Aegypt was before them , and was theirs ; that so they might bee sufficiently provided for there , without further charge or trouble : so , who needs trouble himselfe , or indanger himself , or to contend for one Religion , if all the world before him , or any Religion hee can fall upon in it , had the like certaine safetie . This is the argument which Paul likewise useth to disswade Christians from eating that which was sacrificed to Idols in case of offence , or likelihood of offence ; because ( saith he ) the earth is the Lords , and the fulnesse of it ; as if hee should say , the Lord hath meate enough for them besides all the world over , that would nourish and preserve their naturall lives and healths , as well as that which was sacrificed to Idols ; and therefore there was no necessitie to presse upon the eating of that ; it had beene more tolerable if the Lords provision for his family had beene all spent beside : so say I : to set up any such opinion in the Church , that there may be safetie and salvation , as well in any other as in the Religion of Jesus Christ is to destroy the necessitie of this dutie of contending for this Faith. And on the contrary , to presse the necessity of this dutie , is the throwing downe of every such imaginations , whether men of this opinion , by running , or contending with God , have wrested from him any more names whereby to bee saved , so it is : sure we are , that there is given none other name under heaven , whereby to bee saved ; but onely the name of Jesus Christ . Acts 4. 12. There have beene , and still are many names given by Sathan for men to perish by eternally : but to bee saved by , there is onely one given , and that by God ( as Peter affirmeth . ) CAP. IX . The resolutions and practises of Martyrs and Confessors , both ancient and moderne , justified in an use of instruction from the Doctrine . §. 1. SEcondly , for instruction , if it bee a dutie required of all Christians to contend thus earnestly for their Faith , then from hence we may receive full satisfaction , concerning the counsels and , resolutions of Martyrs and Confessors , both of ancient and later times , in suffering things grievous to be borne in all kindes ; losse of goods , friends , credit , libertie , life , and all ; in the cause and service of this their Faith , many may please themselves with conceits of folly and unadvisednesse in such men , as it was a speech full of unsavorie prophanesse : that the Martyrs who suffered in the dayes of Queene Mary dyed like fooles ; whereas indeed it is a point of the greatest wisdome in the world to doe what God hath commanded ; and the harder any commandement is , and the more contrariety it hath to flesh and bloud , so much the greater wisedome it is to obey . §. 2. It is not any distemper in the judgement or spirit of a man to savour the things that be of God , and not of men : Bee faithfull to the death , saith our Saviour to the Church of Smyrna , Rev. 2. 10. and I will give thee a crowne of life . Certainely our Saviour promiseth wages in full proportion to the worke ; yea , good measure , heaped up , pressed downe , and running over : therefore there can bee no follie in accepting his conditions , but an excellencie , and depth of wisedome . To part with mens lives for nothing , to make no friend with them when they goe , to dye cowards ; this ( in Scripture language ) is to dye like fooles , as in that of David concerning Abner , 2. Sam. 3. 33. dyed Abner as a foole dyeth ? that is , basely and cowardly ; and to this purpose is that of our Saviour in the Gospel : hee that will save his life shall lose it , hee that will save it ; that is , hee that will set it downe with himselfe that he will not part with it as long as hee can keepe it ; let the occasions of heaven , and the Gospel stand in never so much need of it , and call never so loud and earnestly for it , such a man ( saith Christ ) takes a course wholly to lose it , to make nothing of it , and so it is true of credit , estate , libertie , and there is no way to entaile them upon our selves for perpetuitie , but only in the way , or by a deed of consecration : behold saith Iames , 5. 11. we count them happie which indure ; and except wee judge and walke by the same rule , we give evidence against our selves , that we are not of the Israel of God. CAP. X. Wherein three sorts of men are found offenders by the Doctrine delivered , and reproved accordingly , with an objection answered . §. 1. A Third use is for reproofe , if this bee a dutie bound upon the conscience of every man that cals himselfe a Christian , earnestly to contend for his Faith : then there are three sorts of men here to be reproved . First , such as are ignorant what their Faith is , what that Doctrine is , for which they ought to contend . If they contend , it must be for they know not what ; their service to God in this case cannot be any reasonable service , and therefore not acceptable to him : were it likely they would come forth in such a case , to helpe the Lord against the mightie ; but little hope there is that such as these should joyne with Michael in this great battle against the red Dragon : if men know what their ease , and peace , estates , and credit in the world meane , and not what their Faith and Religion meanes ; they will never indanger the one to relieve and support the other : men are readie to speake evill of what they know not , but to suffer evill for what they know not , there is not one of a thousand will doe it . §. 2. 2. A second sort to be reproved , are such as having some knowledge of the truth , yet are of a luke-warme temper , they have no list to stir or be active in this great and solemne quarrell of the truth : loth they are to ingage themselves in the defence of it : if Christ will have their service ( in deliciis ) something hee may have of them , but in Costris they are not for him : Deborah in her song sang concerning Rubens declining , the common service in the warre against Sizera , that the divisions of Ruben were great thoughts of heart , Iudges 5. 15. wee may say truely that the divisions of these men are unworthie and base thoughts of heart and politique and worldly-wise thoughts of heart , which prevaile with them , to decline that great and honourable service of Jesus Christ , and his Church ; this contending for the truth . They can warre according to the flesh ( as Paul speakes ) let but their health , their credits , and estates provoke them : here they are men of action , and soone up in Armes ; here they will put forth themselves to the best ; here are no thoughts of heart at all to move them , to decline any such warre : But for their Faith , let that be never so injuriously dealt with all , invaded , wasted , new moulded , turned upside downe , and fashioned over and over ; and let men take from , put to , exchang , the gold , silver , and precious stones of the Gospel , for the wood , hay , & stuble of the Doctrines of men , like Gallio , they care for none of these things , there is no roome neere their hearts to lay such things as these too ; all that Region is taken up with other thoughts , cares , and lusts : well , their doome is set , and the booke is opened ; it will come to passe that Christ will spue them out of his mouth ; that is , will so cast them off , that they shall never be fit to bee received againe ; as that meate which is once taken downe , and not digested , but comes up againe ; no man will ever make meate of it the second time . §. 3. 3. Thirdly , A third sort yet obnoxious to a deeper and sharper reproofe then these , are men that not onely refuse to contend for the truth , but bend their strength and might , wit , learning , reading , authoritie , interest , and all they can make against the truth : As all Hereticks , opposers , and destroyers of the Faith in all ages have done , with such as have been their Abettors ; & given the right hand of fellowship to them , such as with Jannes and Iambres resisted Mosei , laboured to suppresse the truth , and wrest it out of the hands of those who held it forth unto the world , ( by sword , by fire , and other engines of crueltie ) and desperate wickednesse . §. 4. 4. Many there are that have mens persons , as Iames speakes , in admiration ( yea , and opinions too ) for advantage sake , for preferment sake , men that as Plato said of Sophisters in his time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that do not so much waigh or consider what truth is , as what way or course of Religion is in request : and seeme to have as many sutes in Religion , as some men have of apparell , to shift and change out of one into another , as the times they live in , change or alter : as David speakes of Doeg , Psal . 52. 4. Thou lovest all destroying , or devouring words , oh ! deceitfull tongue ; so may wee say of many , they love all rising words , all opinions that will draw preferment after them , their judgements and consciences can close without scruple with them : all such words they love , true or false ; and the truth is that , that is the best use that many make of much reading , and great learning , to furnish themselves with variety and choyce opinions ( as there is scarce any tenet or opinion in Religion now held , but what may bee found to have beene held , by some heretofore ) not so much to compare and examine what is the truth , but that they may bee able to colour any erronious tenet , which best serves their turne for present advantage , with pretence of antiquitie , that so they may not once bee suspected to flatter , ( the present ) but onely to reverence and honour the former ages . §. 5. 5. But it may bee objected , that many are charged to bee enemies to the truth , who stand stiffe upon the purgation , and are ready to returne the challenge upon their accusers , with as much confidence as Eliah did upon Ahab , who told him that it was not he , but it was himselfe , and his Fathers house who troubled Israel : so , many that are accused for undermining the truth and Religion , will reject the crime with great indignation , and strike through the loynes of their accusers . Therefore who in this case shall bee judge where the guilt lies ? To this I answer , ( besides the rules formerly given to guide mens judgements in discerning truth . ) §. 6. 6. First of all , it is no argument at all of innocencie to disdaine a charge or imputation , as we see those Iewes , Iohn 7. 20. being challenged by our Saviour , that they sought his life ; they rejected the imputation upon as high tearmes as might be : thou hast a Divell , who goes about to kill thee ? as if the charge had not beene onely untrue , but had had as much of the venome or poyson of the lye in it , that such a quantie could not have beene cast forth , but out of the mouth of the Serpent himselfe immediately , and yet for all this high language the imputation stuck close to them , and was ( and so proved it selfe in time ) most true : and so may it be in this case ; such as are most zealous in their purgation , may be deepest in the condemnation notwithstanding . §. 7. 7. Secondly , if men desire to stand upon such tearmes of innocencie and integriry this way , if the Judge protest hee never hath , nor ever meant to corrupt judgement , then why are bribes taken ? And what becomes of the causalitie , or efficiencie of these ? For these have their effects upon men ; yea , upon men that most indisposed otherwise , to be wrought upon , as the holy Ghost , that perfectly knowes the nature , and efficacie , and operation of all things , testifies , Deut. 16. 19. A reward blindeth the eyes of the wise , and perverteth the words of the just : it blindeth not onely such eyes as are halfe blinde already , and so might easily be made blinde altogether ; neirher doth it pervert onely the words of such as are naturally inclin'd to injustice & doing of wrong , but even of the just themselves , now suppose the blinde man were never so confident of his way that he was right , the words of his confidence were scarce worth the weighing ; when men have suffered the eyes of their judgements to be blinded with honour and inordinate desires of preferment , covetousnesse , envie , contention : and the like confidence , and peremptorinesse in such men is rather to be suspected . We say of blinde men that they doe fortius impingere , stumble more strongly . §. 8. 8. Men that resolve thus , and say thus with themselves ; I will runne a course of preferment , I will seeke to raise my selfe in the world , but I , will keepe a good conscience too : I will not suffer my judgement to bee perverted ; doe as if a man , when he is awake , should promise himselfe what his dreame should be , when hee is fallen a sleepe : many like Ionathan follow the chase close till they come where honey is , and there they breake their ranks , and give over . §. 9. 9. Thirdly and lastly , the complaints , and teares , and sorrowes , of godly men for the losse of truth , or corruptions at any time brought in , in matters of Religion ; these may determine whether such men bee depravers of the Faith or not : But you will say , such may complaine without cause ; many mens feares , yea and griefs too , may be superstitious , and worse then either the harme or danger that occasion them . I answer , to doe so , to complaine without cause , were worse then that which the beast doth , as Iob 6. 5. Does the wilde Assebray when he hath grasse ? Or doth the Oxe low over his fodder ? If the generation of the righteous ( as David cals them ) consent in any thing ( I doe not say if some particulars of them ) but if the generation , that is of the maine bodie of such men doe consent in any thing , their unanimous and joynt cariage or behaviour is sufficient ( ordinarily ) to determine matters of this nature : and David more then once , resolves the ambiguities of his thoughts , and spirit into their judgement . Then ( saith he ) should I condemne the generation of the righteous ; or ( as the last Translation hath it ) Behold I should offend against the generation of thy children . Implying that no cariage of his , no apprehensions , were like to bee sound and justifiable , wherein he should oppose or gaine-say the generall vote of the righteous ; though vox populi , the voyce of the people , bee not alwayes vox Dei , the voyce of God : yet vox populi Dei , the voyce of the people of God is ( for the most part ) the voyce of God. CAP. XI . Containing a briefe exhortation , to inquire diligently into the truth , that men may know what they ought to contend for . §. 1. A Fourth and last use , is of exhortation , and that to two duties , the former to make way , and to prepare for the later . The first dutie is , that wee would inquire after the truth , that we would take paines , and use diligence to informe our selves , what it is that we may not contend for errour , nor sacrifice to an Idoll ( as many doe . ) The second , that we would earnestly contend for it , and seeke to uphold it , when we cleerely understand what it is . In few words acquaint we our selves with the truth of God , and labour to know the straight wayes and paths of it . Imitate the Angels , 1. Pet. 1. 12. that is , bend and bow your selves towards the things of Jesus Christ , that you may lay the eyes of your mindes and understandings close to the secret veynes , and spirituall conveyances of the great mysterie of godlinesse , and so be the better able to discerne and judge when the faire and beautifull wisedome of God therein , shall bee any wayes blemished or misfigured by any offer , or attempt made to incorporate the wisedome of men with it . Thinke we thus with our selves , that those abilities of reason , judgement , understanding , which are given us above other creatures , are chiefely given for this end , that by these we might bee capable of the knowledge of God and of this truth , bee earnest with God to get the fleshly tabls of our hearts written with that Doctrine , and principles thereof , which is according to godlinesse , by the finger of his spirit . §. 2. 2. They that will shew themselves men in this conflict , had not need bee children in understanding ; it is our reasonable service that is here required of us . God would have us known both what it is wee contend for , and what it is we oppose ; the goodnesse and beautie of the one , and the drossinesse and basenesse of the other . why callest thou mee good , saith our Saviour to the Ruler in the Gospel , Luke 18. 18. not that hee did reject the tearme or title , or refuse to owne it because it was not his due : ( for hee was God , to whom hee did acknowledge it was due ) but because he would not receive it by way of complement , hee knew the man did not yet beleeve that he was God indeed , and therefore did not care to bee honoured by him as God ; so God would have us first know what truth is , and what is the glorie and brightnesse of it , and then our contending for it shall be highly accepted . §. 3. 3. To honour his truth with that honour that belongs to it , and not to know that is the truth which a man so honoureth ; this is but like the Athenian inscription , to the knowne God : Therefore labor we to make our selves so many Apollo's , mightie in the Seriptures . Acts 18. 24. for so wee shall both know what to contend for , and bee able also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to quit our selves like men , able to confute the adversaries of the truth mightily , as it is said in the same place as Apollo's did the Iewes ; he carried the truth cleere away before him with great evidence and power . But I leave this and come to the latter dutie ; to the urging and pressing whereof the Text more directly leades unto . CAP. XII . An exhortation to contend for the truth , with six severall motives or considerations provoking thereunto . §. 1. VVE see , and have heard that it is the perfect and expresse will of God , that wee should all earnestly contend for the truth of our Faith , for the truth of the Gospel , and therefore suffer this word of exhortation to take place in us . Let us take the courage and resolution of valiant men upon us , and bee intreated to become good . Souldiers of Jesus Christ , and hold fast the truth we have received . Let us not be remisse and loose in a dutie of that high importance , as we will answer to our Captaine at the perill of our salvation at the great day . If we finde our hearts averse from this service , dull and heavie within us , use meanes of provocation , and let not the motion die in our breasts . To quicken our selves in this case we may use these and the like motives . §. 2. 2. First consider , that except we contend in this case , and shew our selves men ; yea , and more then men : this Faith of ours will bee laid waste and utterly destroyed by the enemies of it , our Gospel will soone become another Gospel , that Jesus which hitherto hath , and yet is , ( blessed bee God ) and long may be preached amongst us , will bee exchanged for another Jesus that cannot save us ; and let mee say this unto you : the chang is sooner made then men are aware of , Saint Paul was jealous of the Corinthians , lest this sore and heavie judgement had befallen them , 2. Cor. 11. 3. lest their mindes should be corrupted from that simplicitie which is in Christ . The simplicitie of the Gospel is the life and power of it : and yet in regard of such a propertie in it , it is fearefully obnoxious to corruptions from men . The truth of the Gospel will not remaine and abide with us , except it be contended for : Sathan will not suffer us to possesse so rich a treasure , except wee set the house of our defence somewhat high ; except wee hold fast our Crowne it will bee taken from us . §. 3. 3. Saint Paul gives this reason to the Galatians , why he so stoutly stood it out against those false brethren , that were craftily sent in to bring them into bondage , and would not give place to them , no not for an houre ; namely , that the truth of the Gospel might continue with them , Gal. 2. 5. Implying that all had beene gone , all lost in a moment , had not Paul risen up as a man of warre for the defence of the truth : so our Saviour willeth the Church of Philadelphia , Rev. 3. 11. to hold fast that which shee hath , lest another take her Crowne ; that is , if shee did not contend for , and hold fast the truth of the Gospel , which for the present was taught and established in that Church ( which was her Crowne , or would be her Crowne , if she kept it ) it would fall to the share of some other Church or people : for commonly when the Kingdome of God is taken from one place it is given to another , because God will shew his libertie and freedome this way ; or that he can better accord with meere strangers then with old friends , that are declined and fallen in their affections . §. 4. 4. Secondly , consider that if we lose our Faith , if the truth of God miscarries with us , wee lose the presence of God , and cause him to forsake his former habitation among us ; for God and his Gospel goe together , and make their abode together , throughout the whole world : wee know the Scriptures plainely teach us , that the Nation or people , that is without the true knowledge of God , is without God in the world , Eph. 2. 12. that is , have no interest in God , and cannot reckon him inter bona sua , as any part of their goods or possessions : God is to them no God , except it bee to punish or destroy , so Zachary 8. 23. prophecieth , that men out of all Nations should take hold of the skirt of him that is a Jew , and should desire to goe with him , because wee have heard that God is with you ( say they ) . Now how or why should God bee with them ? namely , because they had the true knowledge of God according to his word , as on the contrary , 2. Cron. 15. 3. it is said that Israel was without the true God , so long as they wanted the true knowledge of him , God dwelling only where he is knowne . §. 5. Now then consider what an invaluable losse wee shall gaine , to suffer the great God of heaven and earth , whose truth and faithfulnesse have alwayes bin shield & buckler unto us , to depart out of our land , woe unto them ( saith God himselfe by his Prophet concerning Israel ) Woe unto them when I depart from them , Hosea 9. 12. what will wee doe in the day when our wall of fire shall be removed from being round about us : shall we not be left as a prey to all miseries , judgements , and calamities ? May not all the world serve their turnes out of us ? §. 6. 6. What is a Citie , people , or Nation , forsaken of their God , but as a dead carcase when the spirit of life is departed , and presently begins to corrupt , and putrifie , and cast forth a smell , and so cals all the birds of prey ( even from a farre ) to teare and to devoure ? This I take to be the meaning of that place in the Gospel : Where the carkase is , there will the Eagles bee gathered together , Mat. 24. 28. compar'd with Luke 17. 37. It is cleerely spoken concerning the destruction of Ierusalem upon Gods departing and forsaking that Nation , who whiles he continued in the middest of them , was as a spirit of life unto them ; and so long their enemies had no minde to seeke their destruction , or to prey upon them ; as the Eagles , Vultures , and other birds of prey , have no thoughts or desire of seizing upon wild beasts , whilst they live in their strength : neither doe their bodies send forth any ill favour , to invite and call them to the prey till they bee dead , and begin to putrifie : So whilst God was present with Ierusalem in the fulnesse of his grace ; her enemies had no hearts to thinke of making prey or spoyle of her : but when hee who was her life ( God I meane ) departed out of her , shee presently beganne to putrifie ; and the Romans , her enemies ( significantly intimated by the Eagle , which was their ensigne or colours in the warre ) soone sented her putrifying carkase , and were gathered together against her , and devoured her . But as well for further illustration of this exposition of the last cited Scriptures , as for strengthning the motive in hand , I desire that these passages may be looked upon , and diligently considered and compared together . Numb . 14. 9. Deut. 1. 42. Deut. 7. 21. Deut. 13. 17. Iudg. 16. 20. 21. Psal . 46. 5. Psal . 71. 11. Esa . 27. 11. Ezech. 19. 4. Ezech. 35. 10. And lastly the Geneva note on Gen. 2. 17. §. 7. 7. Thirdly , consider if we will contend earnestly for the truth ( as we have beene directed ) we shall have assured successe ; our enemies shall never say in triumph against us , behold wee have prevailed , wee shall bee able to rescue the truth , out of the hands of all gainesayers , and of all the powers of darknesse . If we will buy the truth at Gods price , no man shall have it out of our hands : if wee bee willing to cleave to it , and live with it , God will never put us asunder by a strong hand : hold fast ( saith our Saviour to the Church of Philadelphia ) lest another take thy crowne ; implying , that holding fast will prevent it ; thy crowne shall alwayes stand upon thy owne head , if thou wilt keepe thine owne ( as wee say ) if thou wilt set thy foote to the foote of the adversarie , and not let him carry away the truth , except hee carry away thee too , or something of thine with him . §. 8. 8. Continue ( saith St. Paul to the Philippians ) in one spirit , and one minde , striving together for ( or with ) the Faith of the Gospel , and in nothing feare your adversaries , Philip. 1. 27. 28. if wee will not contend , if wee will make no resistance against Sathan , then will he tyrannize over us , and impoverish us of our great treasure , and bring us to a morsell of bread , hee will triumph in the ruines of the truth , and of oursoules together , but if wee will resist him in this case , we know what the holy Ghost promises , who knowes Sathans depths ; and tels all his secrets , that he will flee from you : Iames 4. 7. if hee findes resistance , so that hee cannot speede presently , or suddenly as he desires , hee stands upon thornes ( as we say ) he must not lose time , hee hath but a little left ; hee will away to others , where he hopes to bestow his time and temptations to better purpose . §. 9. 9. Consider that if we will come forth and shew our selves men in this conflict for the truth , and partake in this most noble and honourable quarrell of the Gospel , against the world ; wee shall share with Jesus Christ in his glorie , and triumph in the day of his great victorie , against Antichrist and his Angels , and followers : yea , ( that which mee thinkes should bee the most sutable incouragement under heaven , to the spirit of a Christian right bred ) the successe and glorie of that great victorie of the Lambe over the Beast ; shall bee divided between the Captain and the Souldiers , and is in part ascribed to the faithfulnesse of those that bee with him in the battell , Rev. 17. 14. these shall fight with the Lambe , and the Lambe shall over-come them ; for they that are with him are called , and chosen , and faithfull . Cast but an eye upon this glorie , and it cannot but fill us with the highest courage and resolution for this service . That which yee have already , hold fast till I come ( saith Christ to the Church of Thyatira , Rev. 2. 25. 26. For hee that overcometh , and keepeth my workes unto the end , to him will I give power over Nations . The world is at his feete , whose heart will but serve him to looke the Devill and his terrible ones in the face , when they goe forth to battle against the truth §. 10. 10. Fifthly , consider that if wee will therefore decline this warfare because it must bee undertaken at our owne cost and charges , wee may sustaine losse in our estates , losse of friends , credit in the world ; our liberties , our lives , &c. Consider , I say , and consider it againe ( it is a waighty and most important truth ) that all these may ( may , yea must ) lose and part with , it may be upon harder and worse termes a thousand-fold ; upon better and more honourable , and with more advantage to our selves , then in this warfare ; impossible it is that ever wee should : Mee thinke this motive should cut off all reasonings and gaine . sayings of the flesh . If the flesh in any kinde should plead to bee spared or excused from this warfare , it should not onely plead against the spirit , but against it selfe also . Therefore for such stuffe as this , regard it not : loe , the whole Kingdome of heaven is before us , and is ours . §. 11. 11. Suppose that God at any time should cal for thy service herein , & thou seest thou canst not serve without expence of thy estate , abridgement of thy libertie ( it may be ) danger of thy life , and thou makest answer , no : thou wilt see what will become of the truth otherwise . It may be the verie next day ( for ought thou knowest , within a shorter space ) God will suffer that great extortioner death , to spoyle thee of thy life and then ( as God saith to the foole , Luke 12. 20. ) whose shall all these be ? ) Where is thy estate ? Where libertie ? Where credit ? Where friends ? Where life ? all is lost for ever : whereas , if thou hadest beene willing to have made over these things by such a Deed of gift ( as hath beene spoken of ) into the hands of God , they had beene safe for thee for eternitie . There is no way else in the world for these mortall comforts , to put on immortalitie , the outward and corruptible good things , to put on incorruption ; but only to make a consecration of them to him that is immortall ( as the Scriptures every where teach . ) If thy goods be otherwise spoyled , thy libertie restrained , life taken from thee ; God will not regard thee , nor take compassion on thee : It may be he will value thee and thy life at as little , as thou doest him and his truth : hee will sell thee for nought , and take no money for thee ( as David speakes ) that is , hee will not so much as punish , or shew any judgement upon those that shall oppresse thee , or destroy thee . §. 12. 12. A Father that hath given an estate to a sonne that is improvident , and wastes it with riotous living ( as the Prodigall did ) regardeth him not , casts him off , and suffers him to taste of want and all extremitie . But if hee so layes out his stocke to make still a returne and increase , the Father delights in him : so doth God with men ; those that will wisely and providently dispose of such mercies as hee hath given them , so that though they be out of hand for a while , yet they are still returning and comming in againe , such are his delight , and men of his affection : but for those that so order and mannage their present estates and comforts in the world , that they wholly perish at last , and are never heard of more , nor seene in any returne of good , his soule abhorreth : hee loveth to see his children wise in their generation . And in this sense , I conceive that of our Saviour to bee understood , Iohn 10. 17. therefore doth my Father love mee , because I lay downe my life , that I might take it againe : that is , because I lay it downe so , in such a way , upon such tearmes of obedience and submission to his will , that I may in equitie and justice receive it againe : wee cannot thinke our Saviours meaning should bee , that therefore God should love him for a simple and bare intent of resuming his life again upon death ( for who would not desire to live againe , in case he should dye ; that 's rather nature then commendation , or matter of love ) but this is that that God did love him for , that he was carefull and willing to dye with that abundance of zeale to the glorie of his Father , and abundance of love to his Church and chosen ; that his life by no Law of justice or equitie could bee kept from him , but must be restored to him againe . §. 13. 13. So , for us to part with any thing we have in such a manner , as that wee cannot take it againe , which is properly to play the Prodigals , and to waste what wee have : To part with our money , libertie , lives , grudgingly , unwillingly , to serve our own turns , &c. The Lord regards it not , but if wee part with them so , that we may take them againe , that God may with justice , equitie , and truth , restore these unto us in due time with advantage ; this is that that he loveth , and for which he taketh a holie delight and contentment in us . §. 14. 14. Besides , oft times when a man hath dealt basely , and unworthily ( in this kinde ) with the Lord and his truth , and hath loved the wages of unfaithfulnesse : as ( for the most part ) God himselfe taketh no pleasure in such a mans person ; so is it a just judgement of his upō the man himself , that he should take little pleasure in himself afterwards , nor in what hee saves by this unfaithfulnesse unto the Lord. §. 15. 15. Sixthly ( and lastly ) consider that if wee will contend for the truth as wee ought , whilest the brunt is not so sharpe , whilest the dutie of contending is upon easier tearmes then bloud , wee may bee excused from the necessitie of a more fierie contention : our estates , our liberties , our prayers seasonably bestowed in this service , may possibly excuse our lives . I conceive this to bee the meaning of that promise made to the Church of Philadelphia , Rev. 3. 10. Because thou hast kept the word of my patience , I also will keepe thee from the houre of temptation , which shall come upon the whole world , to try them that dwell upon the earth . Philadelphia ( it seemes ) had beene faithfull , and stood close to the Gospel , when it was opposed , but not with so high or bloudie a hand of opposition , as it was like to be afterwards generally : and therefore Christ promiseth her , in consideration hereof , that when the sharp and fierie storm and tempest of triall , should fall round about her upon the Christian world , she should finde covert and shelter from it . CAP. XIII . Shewing in what manner , and with what weapons , the truth is to be contended for . §. 1. IF you desire ( in the last place ) to know , and to be directed how , and in what manner , and with what weapons , this holie warre is to be under-taken , and truth contended for : I answer , there are sixe things especially ( besides others of more obvious consideration ) to be done in it , as time and occasion shall require . First , men must contend for truth by teaching and propagating it in the world : the more copies wee write of it , the like-lier it is to bee preserved ; if one or some bee lost , others may remaine ; therefore every man according to his calling must be diligent this way , to stampe the frame of the truth upon the judgements and understandings of those that are under their hand , and committed to their charge . §. 2. 2. A childe or a servant well grounded , may be instrumentall in spreading the truth farre into the world . Abraham had but one sonne according to promise , and yet by him his seede was multiplyed as the starres in the heaven for multitude , and as the sands upon the Sea shore innumerable : what though thou hast no absolute promise , no certaintie of so gracious and full a successe , yet a possibilitie in this kinde especially quickned with some degree of probabilitie and hope should be a ground of incouragement and resolution to doe it : true , wee must not doe evill that good may come of it ; but we may , and must doe good the rather , when more good may come of it . §. 3. 3. We finde the holy Ghost inforceth many exhortations to many duties upon this ground of possibilitie , especially when it drawes one to a probabilitie or likelihood : God would have us in some cases to live by charitie ( as it were ) as well as by faith , and have us to expect and hope the best as well as beleeve that which is certaine , Heb. 13. 2. 1. Cor. 7. 16. Therefore let not this means of contending for the truth be neglected at any hand . As the Apostle ( in the Scripture cited , Heb. 13. 2. ) perswadeth men to hospitalitie or intertainment of strangers upō this ground , because some men unawares had received Angels : so it is good still to bee seasoning of those in whom there is no great appearance ( for the present ) children , servants , &c. with the principles of Gospel , knowledge , though it were upon this consideration alone , that we may unawares have our hand in furnishing the truth and Church of God , with such , who may prove like Angels in their ministerie and service about the holy things of Jesus Christ afterwards . §. 4. 4. Secondly , men that be of abilitie for it , when they meete with occasions and opportunities , sutable to such actions , and endevours , must vindicate the truth as Paul did among the Galatians , Gal. 2. 5. they must not give place or way to such as oppose it , or will stand up to pleade for Baal . If men of erronious spirits finde mouthes to open against the truth , the children of light must finde mouthes to open for the truth . As one said , if theeves will rise at midnight to murther men , shall not men bee willing to bee awakened to save their lives ? That promise was made long since to the Church ; that every tongue that should rise up in judgement against it , it should condemne , or ( as the Originall hath it ) should make wicked . Isaiah 54. 17. The meaning of the promise may be , that Gods people who should be all taught of him ? , should have the spirit of wisedome given , that their enemies should not be able to resist ; but they should confute and confound them : we should therfore here live by faith , and gather strength from such promises , and doe as Cyrus is said to have done , when the propchsies of Isaiah contained in the 44. and 45. chapters were read unto him ; hee went with great courage and resolution against Egypt : therefore we should endeavour to be as so many Apollo's , mightie in the Scriptures , and gird on the sword of the spirit , and cause the word of Christ to dwell richly in us ; that so wee may bee able to grapple with an adversarie when he comes in our way , and not suffer him to make havocke and spoyle of the truth without contradiction . §. 5. 5. Thirdly , wee must shine as lights in the world by innocencie and puritie of life , and make our selves patternes and examples unto others in the practice and exercise of every grace : this is a thing of speciall importance for upholding the truth . That Doctrine which makes men like unto God , cannot lightly be thought to bee any other then the truth of God , it can bee no mortall seede , out of which children like unto God himselfe shall be borne ; our innocent and pure conversation will bee shield and buckler to defend thee : the truth , and religion is seldome wounded but through the sides of the sinfull lives of the professors thereof . §. 6. 6. If the truth and way of religion we professe be fruitfull in this kinde , if it bring forth many good workes , it is a blessing upon it , in such a respect as David esteemes that man blessed that hath many children , Psal . 127. 4. 5. such a man ( saith he ) shall not bee ashamed or afraid of his enemies in the gate , because he hath many seconds to take his part , and to make good his quarrell : children of youth , saith hee , are like Arrowes in the hand of a Gyant , which by reason of the strength of his arme in the deliverie of them , must needs reach a marke at a great distance , so will the good life & unreproveable conversation in professors of the truth wound the hearts of the enemies of religion , even a farre off , and of such as were never neere us , nor never knew our faces . The holinesse of our lives will be instead of miracles , men shall be compelled to say of our religion , as Nicodemus said of our Saviour , Iohn 3. 2. no man can doe the miracles that thou doest , except God bee with him : no religion can produce such gracious and lovely wayes , except God be in it : doe we but manifest the power of godlinesse in our lives , we sufficiently manifest the Doctrine of godlinesse in our judgements : these cannot be parted . If wee doe well saith Peter , 1. Pet. 3. 13. who is hee that shall harme you : yea , if we doe well , who will or can harme us , or our religion ? or if they do it with their tongues , yet will they honour both in their hearts , and then it is no matter . Take heed of the practice of the wicked ; and men cannot likely blame us for the errour of the wicked . §. 7. 7. Fourthly , men must countenance the truth , the teachers , abettors , and professors of it , this chiefely concernes the Magistrate , and men in place , and men of respect ; it is a debt which such men owe by vertue of their place , to the truth and such as professe it , to bee ready to speake for either , and to stand up in the defence of both , and to shew respects of honour unto them when time require : as Iehoshaphat did to Michaiah , 2. Cron. 18. 6. 7. doe well saith Paul , Rom. 13. 3. so shalt thou have praise of the same ; that is , of the powers , or men in authoritie : so God undertakes for those that are his Ministers in those places of power and authoritie , that men that doe well shall have praise from them , and be countenanced by them they should hearten the truth : As the influence of the Sunne and other Stars is ordain'd in nature to give vigour and life to trees , plants , and other sublunarie creatures : so is the face and countenance of authoritie sanctified by God for the cherishing and quickning of every good and vertuous way amongst those that live under them , for strengthning and refreshing all seeds of pietie and religion that are seene in the hearts of men . And on the contrarie their anger , and the cloude of the faces of such men are a proper meanes to dash and breake the strength and power of ungodlinesse ( as Salomon speakes of the King , the chiefe of that ranke ) Pro. 20. 8. the King that sitteth upon the throne of judgement ; that is , that executeth that great place faithfully , scattereth away all evill with his eyes : his verie lookes will breake the brood of evill doers . §. 8. 8. Therefore men that resemble God in power , should remember to imitate him also in that gracious rule of government , Psal . 138. 6. though the Lord be high , yet hath hee respect unto the lowly , but the proud he knowes far off . A Magistrate that doth otherwise , that hath respect to the proud and wicked , and beholds the righteous and lowly a far off , doth in effect that which our Saviour saith is not to bee done , hee takes the childrens bread , and casts it to the dogges . §. 9. 9. Fifthly , men must confesse the truth when they are examin'd or call'd to it , whatsoever it cost them : this is that will preserve the honour and estimation of truth in the hearts of men , and cause men to inquire more after it , when they see men of knowledge , and grace , and wisedom , so constant in the defence of it , when they see such round sums laid downe for it as mens estates , preferments , liberties , and lives , &c. willingly and freely , as if they that so bought it , boasted of their penie-worth . This cannot but raise the estimation of it , this will make it a commoditie in request in the world when men will not sell it at any rate , but will buy it . §. 10. 10. This confessing of truth and suffering for it , this sealing of it somtime with bloud , is that that hath preserved it safe and sound from depravation and corruption to this day , as God honoured the death of his Sonne , with the life and salvation of his elect , and those that beleeve ; and this is said to bee a satisfaction to him , Isaiah 53. 11. so hath hee honoured and recompenced the lives , and all other losses , his children and faithfull servants have sustained in this world , with the life and preservation , of the Gospel ; which is indeed an abundant satisfaction to them . This is the fire from heaven which our Savior kindled , & will never out , so long as there is such fuell to maintaine it . Men may triumph beforehand in a rich & blessed securitie , that the life of the truth so fed and maintained , will be a long life , even for ever and ever . David would not drinke the water of the Well of Bethlehem , because it was the bloud ( as hee said ) of the men that went in jeopardie of their lives , but powred it out unto the Lord. 2. Sam. 23. 16. 17. So men cannot ( though they would ) despise , or make common that truth which hath cost the lives of so many thousands to maintaine it . §. 11. 11. Sixthly and lastly , there is one thing more which must be done by al , and that constantly , and continually , men must pray for the truth , and for the continuance and enlargement of it ; men must quicken their hearts this way , and deale effectually with the God of truth , for his support and helping hand , that hee will still from time to time discover the madnesse of men that resist the truth , and are men of corrupt minds and reprobate , as concerning the faith ; that the would make it evident and manifest to all men , that they may prevaile no longer , that so the Gospel may runne and bee glorified : men must take and beare the outrages and insolencies of such against the truth , and doe by them as Hezekiah did with the letters of Rabshakeh , Isaiah 37. 4. he spread them before the Lord , and pray'd , and wept over them . And if God will not doe it upon other tearmes , let importunitie be let loose , and set upon him ; that will doe it though nothing else will , though hee were an unjust Judge , neither regarding himselfe , nor his own glorie , nor the good of his poore creature , yet this would overcome him . This is a meanes that is to bee plyed on all hands night and day . Divers particulars more might bee given in , by way of direction in this kinde : but if men bee sound within , and upright hearted towards the truth , their owne reines and consciences will sufficiently teach us what is to bee done for the maintenance of it , upon all occasions . FINIS . A SERMON PREACHED AT THE FVNERALL OF M rs . ABBOTT IN St. STEVENS CHURCH IN Coleman-street London . By IOHN GOODWIN Pastor of S. Stephens Coleman-street . LONDON , Printed by T. Cotes , for Peter Cole , and are to be sold at the signe of the Glove and Lyon in Corne-hill neere the Royall Exchange . 1641. A FVNERALL SERMON . Luke 10. 42. Mary hath chosen the good part , which shall not bee taken from her . THe words in their dependance , are part of an answer given by Christ , to a kinde of expostulation , or contestation made with him , by a woman whose name was Martha , against her sister called Mary . The case ( in a word ) was this . Our Saviour Christ ( whether voluntary , or invited , is neither easie , nor much edifying to determine ) comes guest-wise to visit a family , when hee knew hee should finde a little nest ( as it were ) of his friends together ; Mary and Martha , two sisters , and Lazarus the brother . That God which had made them of one house , had made them of one minde also in that house : and this minde wherein they agreed , and were as one , was the best and blessedest minde of all : they were one in the faith and love of Jesus Christ . Notwithstanding the two sisters , however they accorded well , and were both as one in the maine ; they were both ( doubtlesse ) children of the same light : yet ( it seemes ) they were of somewhat differing dispositions ( or apprehensions rather , for the disposition ariseth from hence ) in some particulars : Examples of which kinde of differences we see daily amongst those that are not onely truely , but even eminently , godly , and religious . Martha the elder sister , as is more generally thought , though Mary be first named Iohn 11. 1. ) her apprehensions gave her , that shee should expresse her affections to her cleare Lord ( her present guest ) upon the highest & best termes , by bestirring her selfe about his entertainment , and taking care that all things might fall right here . Mary on the other hand , had another conceit ( and that more spirituall , and of a further reach ) with her , that she should best commend her selfe and her affection unto him , by being his guest , and feeding upon those lips of his , which were a tree of life to feed many : by setting her selfe downe at his feete , to heare his preaching ( as the text saith . ) Now Martha apprehending , without all controversie , that shee was the woman at this time , and imployed about that which was fittest to bee done upon such an occasion ; and that her sister was carelesse , and forgetfull of what best became her ; and withall ( as it should seeme ) being a little jealous that her entertainment might suffer some losse and prejudice , and not fully answer that curious plat-forme , according to which shee had projected it , because there was none but her selfe to order and looke after the carriage of it : Martha ( I say ) being strengthened with these apprehensions , comes to Christ , and addresseth her selfe unto him in these words : Master , carest thou not , that my sister hath left me to server alone ? bid her therefore that shee helpe me . Shee made little question , but that Christ had beene of her minde , and would have taken her part in this gentle quarrell against her sister . Only shee thought , that being taken up in discourse , he did not minde or observe the matter between them ; and therefore she would bee a remembrancer unto him : and comes and pleades her owne insufficiencie to have things as shee desired to have them for his entertainement , and suggests , that if hee pleased to speake to her sister to helpe , shee was at very good leasure to doe it . To this request of Martha to have her sister away from Christs feete , from hearing his word , our Saviour returnes this unexpected answer . Martha , Martha , thou carest and art troubled about many things ; One thing is needfull : Mary hath chosen the good part , which shall not bee taken from her . Martha Martha : the duplication of the word , sheweth that his spirit was stirred within him upon the motion , and that his answer was serious and earnest in a high degree . Thou carest and art troubled , &c. as if hee should say : thou findest many things to take up thy time , and trouble thy selfe about that might well bee spared and left undone , and no man hurt , or the worse for it ; and in the meane time forgettest , and dost not consider that one thing , which is of Soveraigne necessity indeed . But Mary thy sister , shee remembers it , she considers what it is to learne the mysteries of heaven , and to take hold of the opportunities of eternall life . And therefore howsoever thou thinkest thou hast espied a Moate in her eye , and blamest her for doing what she doth : yet I discerne her eye to bee single , and her sight cleare , and must approve of what she hath done . Mary hath chosen the good part , which shall not bee taken from her . Of which part of the answer , there is a double exposition usually given , according to the one , the sense fals thus : Maries part , is therefore the good part , and wisely chosen ; because it shall for ever continue with her , shee shall follow this her imployment in heaven , where she shall bee taken up and exercised in the contemplation of God , and of the great things of his glory , all the dayes of eternity . This is the interpretation , that the Jesuits , and Popish Expositors generally magnifie upon this place , onely to vilifie and beate downe ( as not onely their manner , but profession also is ) the interpretation which Calvin gives , which yet ( doubtlesse ) is the best and truest , and delivers out the sense thus : Mary hath chosen the good part , which , &c. As if hee should say : in as much as Mary hath done wisely ; and made a good choyce for her selfe , it shall not be taken away from her by me , I shall no wayes put her by it , or advise her to make any other choyce instead of it . Thus wee have the coherence together with the sense and meaning of the words . In which words ( thus apprehended ) wee have these two things considerable . 1. The approbation of Maries choyce , by the great and infallible Iudge of all questions and controversies , the Lord Christ himselfe . 2. His resolution upon it , not to disturbe , or in errupt her in this her choyce : in these words : which shall not bee taken from her . Both these breasts are full of milke , and spirituall nourishment , and would gladly unlade their treasures into your bosomes , as well the one as the other . But I shall entertaine your Christian and patient attention at this time , with the opening and handling of this one observation onely from the former branch ( Christs approbation of Maries choyce . ) The minding and improving opportunites for heaven , is a thing of high and special acceptatiō with God. The Lord loves none better than those that love themselves best in this way . Hee that is upon the highest termes of resolutions for Heaven , he , he is the man in whom the soule of the God of Heaven chiefly delighteth , hee that can let the world passe by , & not be moved nor stirred at it , but will be on fire to lay hold on Eternall life , when that comes in his way , hee is the man that shall be called great in the Kingdome of Heaven , by the great King of Heaven himselfe . First , for the opening of the Doctrine ; I will ( with all convenient brevity ) shew these two things . 1 What these opportunities for Heaven are , and what I meane by them . 2 What I meane by the improvement of them . For the first , in the Generall it is to be considered , that there is nothing that be falls us in this present world , good or evill ; nothing that befalleth other men ( if the knowledge there of comes unto us ) nothing we thinke , nothing we speake , or do in any kinde ; nothing that other men thinke , speake , or doe , if it falls within the sphere of our knowledge , but by a strong hand of grace , and spirituall wisdome , may be converted to a spirituall use , and be compelled , and forced to doe service for Heaven . A gratious and wise heart knowes how to subdue all the wayes of God , and all a mans own wayes , and all the wayes of other men , and put them under this tribute . Amongst all the wayes of the providence and dispensation of God , in the administration of the affaires of the world , there is none so drye , or barren , but there is somewhat of God in it , there is some ingredient or other , either of his wisedome , power , justice , goodnesse , faithfulnes , or the like ; which by servent and intense consideration may be drawne out as a spirituall extraction , and be found as light prepared for the soule . For there is not the least beame of glimmering of this light ; the least shining of the knowledge of God upon the face of the soule , but it is of precious influence , and concernment for heaven . This is life eternall to know thee the onely true God , &c. Ioh. 17. 3. The Heaven and happinesse of the creature depends upon the happinesse of the Creator . So againe , there is nothing we can thinke , desire , love , feare , or the like ; nothing wee speake or doe , but if wee minde it , there is some taste and relish in it of the frame of the heart within , some disposition or other is acted , and consequently is manifested by all these . Now every degree of this light also , every touch or streyne of the knowledge of our selves , directly tends to enlarge , and strengthen our knowledge of God ( as might be shewed at large , but that wee have no leasure now for digressions ) and therefore is a gale of wind also to fill our sayles for Heaven . And lastly , there is nothing wee can see , or heare , or know concerning other men , as either spoken , intended , or done by them . Whether it be that which is righteous , holy , and good , or otherwise wicked , sinfull , and vile ; but that we may see the truth of the Scriptures acted ( as it were ) before us therein , which testifie in every place , as of the manner , law and properties of spirituall wisedome , grace , and holinesse on the one hand : so likewise , of ignorance , vanity , and profanenesse on the other . So that I say , there is nothing in this world wee can meete withall in any place , or at any time , either from God , or from our selves , or from other men , be they things whose faces seeme to stand quite another way , and no point of the Compasse towards Heaven , which yet by a strong hand of grace ( as was said ) and by a dexterity of spirituall wisdome , may be turned about , and be made faire advantages and oportunities for Heaven . But howsoever , I would not in the Doctrine propounded , altogether exclude such opportunities as these , which are but generally remote , and of inferiour importance . Yet I chiefly intend those that are more proper , and direct , and that have a neare affinity with heaven , that are opportunities prepared ( as it were ) and made to our hand , and need only using . And such are , 1. The Ministery of the Gospell , especially in the hand of a Minister that is faithfull , and enabled of God to bring forth life and immortality into light by the Gospell , when wee have no reall hindrance or cause of absence , as by sicknesse , weaknesse , or some other indispenceable occasions , &c. this is an opportunity for Heaven of the first Magnitude . To which we may adde ( in the second place ) the administration of the Sacraments , wherein wee may feed upon the great and holy things of Jesus Christ by other senses , as wee do by hearing in the ministrie of the Word ; especially the Sacrament of the Supper , where hee that is our life ( as the Apostle speaketh ) the great Captaine of our salvation , presents himselfe , and his dearest love unto us in those elements of bread & wine : whereunto uniting himselfe Sacramentally , they goe down together , bread and wine into the body , and Christ unto the soule . Thirdly , another great opportunity for Heaven , is the presence and company of holy men , especially such as are able to draw waters of life for us ; out of the wels of salvation ( as Esay speaketh ) that are able out of the good treasure of their hearts ( as our Saviour calleth it ) are able to furnish us with all variety of spirituall necessaries . Fourthly , when God meets with us in the likenesse or appearance of fire , I meane in any great or remarkeable tryall , this is a speciall opportunity for Heaven also ; now is there a time or season , wherein to be made partakers of his holinesse ( as the Scripture speakes ) the fiery chariots of afflictions , are still sent for our hearts to carry them up into Heaven . Againe fifthly . When God ( on the other hand ) appeares unto us , as hee did unto Moses , and to the Elders of Israel . Exod. 34. 10. with the likenesse of a Saphir stone under his feete , and as the Heaven when it is cleare , when he causeth his Sun of prosperity to shine upon us , whether spirituall or temporall , and doth things for us , whether in the affaires of this world , or of that which is to come , which wee looked not for , when either hee lifts us up from the dust of the earth , and sets us with the princes of his people , or delivers our soules that have dwelt among lyons , devouring feares , and raging terrours , and brings them forth into a wealthy place , and settles their abode amongst the powers of the life to come : this also is a rich oportunity for Heaven : now is it seasonable to get such a fire of love to God , kindled in our hearts , that shall never be quenched . Sixthly , when a man is chosen , and called forth by some speciall hand of providence , to doe any speciall service for God , or for the Gospell , whether by suffering or otherwise , this is a speciall advantage and opportunity also , for a man to take hold of Heaven , and to set life and immortality on working within him . Let patience ( saith Iames , cap. 1. vers . 4. ) have her perfect worke . i. e. Never goe about to shift or decline any suffering whatsoever for Christs sake , by any base or unlawfull way : suffer on till God himselfe delivers you , and let not Sathan be your deliverer , this ( I conceive ) is to let patience have her perfect worke . The ground of this exhortation is : That they might be perfect and entire ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) wanting nothing , i. e. that they might be a compleate , and immediate preparation and fitnesse for Heaven : for after wee have done the will of God by beleeving , and walking holily , we have yet need of patiēce ( saith the Apostle Heb. 10. 36. ) that we may receive the promise . Faith is our foundation , holines of life as the wals , and sufferings as the roofe & consummation of our building up for Heaven . Lastly , any Lucidum intervallum , any respite or breathing time from the workes and labours of our hands from our ordinary callings , and imployments , is a season and opportunity for prayer , reading , meditation , &c. and consequently for Heaven . When the world hath nothing to doe with us , it is our fittest season to have to do with God. We might instāce in more particulars : but by these you perceive what the speciall opportunities for Heaven are , which are chiefly intended in the doctrine . Wee come ( in the second place ) to shew you ( in a word ) what wee mean by improving these opportunities . This is nothing else , but the raising of such matter of benefit and advantage from them , as the nature and condition of every opportunitie doth afford . It is like the gathering of fruit from the tree that beares it , or drawing milke out of the breast that gives it . As when a Sermon is preached , the receiving , and gaining in that knowledge , that quickning , that raising of heart , that strengthening of the inner man , that weakning and disabling of corruption , and the like , according to the tenour , and importance of things therein delivered , this is the improving of such an opportunity . So in time of affliction , and triall , for a man to joyne with the chastisement of the Lord , & to helpe his rodde forward , with that spirituall worke and businesse , about which it is sent , which ( happily ) may be the awakening of us out of the sleepe of security , the quickning of us in the wayes of holinesse , & workes of righteousnesse , the setting of our hearts , and this present world asunder , at a greater distance , the reforming of somewhat in our lives , and practice , which is heterogeneall , and so a staine , and blemish to the rest of our conversation , or the like . Now when a man shall take the rodde of God that is upon him ( as it were ) in o his owne hand , and by the advantage and assistance thereof shall compell his foolish heart to let goe the hold it hath taken on vanity in any kinde ; and to stoope to that yoke of righteousnesse , which God would put upon it ( which it may be is impossible for him to doe at another time , when hee hath not the like assistance from Heaven , in a way of affliction : most mens hearts are unruly , and unteachable , except it bee when there is a rodde at hand ) this is an improvement of such an opportunity ; the like is to be conceived in other particulars . There may bee an inferiour and under improvement of an opportunity , when a man gaines somewhat by it , but yet more might have beene made of it : and there is a just , and full improvement , when a man gathers the tree cleane , and leaves none of the fruite behinde him , so much as in the outermost branches . The richer and fuller the improvement is , the greater and higher is the acceptation frō God. This for the unfolding of the Doctrine . We come ( in the second place ) to heape more of the authority of Heaven upon the head of it , and to establish the truth of it with the testimony of more witnesses . That cōplaint of God himselfe concerning his people , together with that expression of the earnestnesse of his desire towards them this way , is a faire and full evidence , & confirmation hereof . For they are a nation void of counsel , neither is there any understanding in them . Oh , that they were wise , that they understood this , that they would consider their latter end ! How should one of them chase a thousand , &c. Oh that they were wise , and would consider their latter end , &c. This sheweth that God doth highly prize and accept this wisedome , and understanding in men and women , which makes them treasure up for themselves in Heaven and become provident for their latter end . His soule longs ( as it were ) for summer fruit , to see his people fild with the spirit of this wisdome ; yea and professeth himselfe willing ( as it were ) to pay for this his longing , if hee might have it upon any termes . How should one of them chase a thou sād , &c. He would gladly hire men & women with the best of this world , to worke wisely for that which is to come . So our Saviour in that passage of Scripture , seems to be much takē , & ( to speak with due reverence ) to be even ravished , and transported out of himselfe , and cast into an extasie of joy , and holy contentment , upon the very mention of such a disposition , and wise behaviour , as we speake of , in mannaging and improving opportunities for Heaven . Let your loynes be girded about , and your lights burning : and ye your selves like unto men that waite for their Master : and , Blessed are those servants , whom the Lord , when hee commeth shall finde waking . Verily I say unto you , hee willgird himselfe about , and make them sit downe at table , and will come forth and serve them . By girding up the loynes and keeping their lights burning , watching , &c. hee meanes nothing else ( in effect ) but a diligent and carefull mannaging of the opportunities for heaven that were before them . Now rather than such men as these should want honour , hee promiseth once more to forget his owne greatnesse , and to dispense with Majestie : and will be found yet againe in the forme of a servant . I onely mention one Testimony more from the Scripture ( letting passe others without number , Revel . 2. 26. &c. And to him that overcommeth , and keepeth my words unto the end , I will give power over Nations . And hee shall rule them with a rodde of Iron , and even as I received of my Father . And I will give him the morning Starre . This fame overcomming and keeping the words of Christ unto the end , is nothing else ( being interpreted ) but the acting of the true greatnesse of spirit we speake of in the Doctrine , which is seene in the taking hold of , and managing , the opportunities that lie for heaven , and carrying the affaires of his soule before him with a high hand . Now of what acceptation this high and excellent streine of spirit is with the Lord Christ , is easie to judge , by those rich and glorious ingredients , that are put into the reward annexed thereunto . I will give him power over Nations , &c. wee must not stand now to make valuation of the particulars : in the generall , they are things transcendently glorious : of this there is no question ; it were easie to make the pile of testimonies greater : but wee have the minde of God and of Christ in the point wee labour for , abundantly already , wee come therefore ( in the third place ) to demonstrate the Doctrine from the grounds and reasons of it . Amongst many we shall onely make use of foure . First , God therefore highly approves this disposition we speake of in men , of minding and managing all advantages for heaven , this same lying out of the soule with all its strengh and all its might for making good the things of eternity , because hee hath given commandement that so it should bee , and so his voyce is obeyed in it . Now this is a thing fully sympathizing and agreeing with that nature or disposition in God , wherby hee desires to see himselfe obeyed , and his will submitted unto by the creature , it is as marrow and fatnesse unto him , it is that wherein his soule delighteth . Hath the Lord ( saith Samuel ) as great delight in burnt offerings and sacrifices , as in obeying the voyce of the Lord ? Behold , to obey is better then sacrifice : and to hearken , then the fat of Rams . The reason of the great testimony given unto David ( and that by God himself ) that he was a man according to his owne heart , is said to be this , because hee would fulfill all his will. Act. 13. 22. This is some of the sweetest and pleasantest wine he drinks from this great Vine-yard of the world , which hee hath planted , to have his voyce obeyed , his will done by his creature . Now that it is the will of God , that men should thus weather all their sayles for heaven , and carefully gather in all winds that blow to make that port or haven , it hath beene already sufficiently proved from the Scriptures : if you desire to have this measure heaped up , and running over , take that of Paul yet further . 1. Tim. 6. 12. Lay hold on eternall life . Lay hold on it : but where is it , that a man may lay hold ? It passeth by us daily in the precious occasions and opportunities therof , and when these are taken hold of , and improved diligently , eternall life is laid hold of . As those two blinde men in the Gospel laid hold on their naturall sight , when hearing that Iesus passed by , they tooke the opportunity , and stood forth and cryed with might and maine : O Lord , the Son of David , have mercie on us . This for the first reason . Secondly , because this making out for heaven , and mortality with a high hand , is the truest and most naturall and genuine streine or fruit of that principle of reason and understanding which God hath put into men : it is a mans wisedome ( as the Scripture expression is ) to doe it . As on the contrary , to lay hold on this worlds good , as riches , honours , pleasures , &c. with a neglect or indifferencie about the great things of heaven , is ( in Solomons phrase , Eccles . 2. 3. ) to take hold on folly . i. e. to give out a mans selfe or his strength for the imployment of such things , as no man would doe , but hee that makes folly of his counsell . And so the holy Ghost ( we know ) every where in the Scriptures , calleth the neglect in men , about spirituall and heavenly things by the name of Folly and Foolishnesse , and sometimes of Madnesse , and doubtlesse it is nothing else but the principle of Reason imbased , degenerate , &c grown out of kinde altogether ; that makes this present world a stumbling block to men , in their way to heaven . And therefore for a man to decline it , or step over it , and in the very face and presence of all the desireable and pleasant things of the world , to goe forth in his might from day to day , to make all occasions and advantages for the things of eternity must needs bee the purest , and highest , and most exquisite strein of that Soveraigne faculty of Reason , or understanding in a man. It may bee you will here aske : but what is there in this to gaine approbation from God , especially in any such eminent degree ( as you seeme to imply ) if men bee wise and prudent for themselves , is God so taken or delighted herewith ? Or is there any true excellencie or worth in such a thing ? Therefore how is this any ground or reason of the point ? I answer , yes ( my Brethren ) it is a matter of high contentment to the Almighty Creator of all things , to see the workes of his hands keeping the Law of their creation , and duely acting the parts that are assigned , and given them in their severall courses and stations in the world , to behold them in the true , full , and compleate exercise of all those severall motions , properties , and faculties , wherewith hee hath enriched them according to their kinde . To see the Sunne shining , the streames running , the birds flying , and all fruitfull trees bearing fruit in their kinde , the Vine laden with Grapes , the Olive tree with Olives , &c. is a sweete and holy contentment unto God : he beholds his own wisdom , goodnesse , and power , in the glasse hee hath made for that purpose . Now as all other creatures have their specifical properties distinct every one from other ( with sutable operations belonging to them ) and it is the exercise or putting forth of that w ch is proper to every one by that creature whose it is , and not by another , that is so comely and gracefull in the creation , so pleasing unto God , as when every tree or plant , or seed brings forth fruit according to their kinde ( as the Scripture speaketh , as when the Vine bringeth forth Grapes , the Fig tree Figges ( if Vine and Figge tree both should bring forth Grapes and no tree Figges , this would be a maime , or breach in the creation ) so is there given unto man a specificall excellencie of reason or understanding , not only distinct from , but in dignity farre above all indowments or properties of other creatures . And when hee walkes according to this principle , when hee guides his affaires with discretion and understanding indeed , when he seekes his chiefe good and happinesse in a way leading directly unto it ; now hee bringeth forth fruit in his kinde , and doth not degenerate into the disposition of the brutish creature that is beneath him ▪ and this is that that is so highly pleasing unto God. And hence it is , that the feare of God , and his service , and the add re●●●ment of the creature unto him , are stil commended unto us in Scripture , under the name of wisedome , understanding , &c. And unto man he ( i. God ) said , the feare of the Lord is wisedome , and to depart from evill is understanding . ( Ieb . 28. 28. ) As if hee should have said , therefore holinesse , and the feare of the Lord are required by God of the creature , because they are his wisedome or understanding , or because hee shall shew himselfe wise or understanding by the practice of them . And doubtlesse all duties whatsoever are comprehended in that one word of the Apostle ( emphatically understood ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. quit your selves like men . 1 Cor. 16. 13. And so the ground and reason of the wrath and heavie displeasure of God against loose and sinful men , is ever and anon certified under the name of Foolishnesse . It is a people of no understanding , therefore hee that made them will not have mercie on them , and hee that formed them will shew them no favour . Esay . 27. 11. Implying that the only quarrell or controversie the Creator hath against his reasonable creature , Man , is the letting fall of that great and noble principle of his creation within him , his reason or understanding , or a suffering of that in its way of degeneration . A third reason of the Doctrine , why this contending and striving for this incorruptible crowne of righteousnesse with so high a hand , should bee so highly approved by God , is : Because such a man will take the God of heaven along with him in his way , will bee ready and able to doe great things for him on earth : such a man will make the Altar of his God fat , and inrich the treasurie of his glory , will rejoyce over his Lord and Master , to doe him all the good hee can , to honour him with all hee hath ; will make the crowne of glory to flourish upon the head of Iesus Christ his Lord : yea that man that is resolved indeed to quit himselfe like a man for the Kingdom of heaven , & seeks it with his whole heart , is ready ( if it were possible ) to part with it when he hath obteined it , and bestow it upon him that hath given it unto him , if he stood in need of it : He that loves God like a God ( and heaven , or salvation , is nothing else upon account , but God injoyed in fulnesse , or to the height ) will bee willing to part with God , for Gods sake , i. if his glory so required it ; and much more with all the world , as we see in Paul : whereas hee that despiseth or hateth his owne soule ( as Solomons expression is ) that under-prizeth the great things of eternity , that pincheth and spareth ( all that hee dares ) in his paines and indeavours , and is still afraid lest hee should doe too much , that is , ( in his owne interpretation ) any thing at all more then needs must , to bee saved : such a man will never bee but as a dry and barren wildernesse to the God of heaven : Iesus Christ will never be great of his making . Hee that longs ( with any earnest longing ) to see his God face to face , will not be afraid to looke the Divell and all the powers of darknesse , and all the terrible things of the world in the face : hee will make glorious pastime with Lyons , and Beares , and Dragons , and be ready to plead the cause of his God in flames of fire . This is given for a reason why Moses refused to bee called the sonne of Pharaohs daughter , and chose rather to suffer affliction with the people of God , then to injoy the pleasures of sinne for a season ; to esteeme the rebuke of Christ greater riches then the treasures of Egypt . viz. because hee had respect to the recompence of reward : as if it had beene said , had hee not had a good minde to heaven , and beene resolute to take all opportunities and advantages that way , for the making good that great piece the world would have gained him in , and God and his Christ should have lost the great and honourable service which hee did for them . This is a third reason . The fourth and last reason , why God so highly approves and accepts this labour and travell of the soule for heaven is , because such a man furnisheth him with fit matter to worke upon in that kinde of worke , wherein of all other hee is chiefely delighted , such a man is as fine clay in his hand ready prepared to make a vessell of honour . God may poure out abundantly of the riches of his bounty upon such a man in his reward , and make him as great in heaven , as he desireth : such a mans way and noblenesse of spirit will beare a great weight of glory , and that in such a way , and upon such termes that he that layeth it upon him , shall susteine no losse nor prejudice by so doing . For this is the case : the great and glorious God of heaven , hath abundance of heaven by him , and infinite treasures of glory , which burne in his hand ( as wee use to say ) and hee is pained ( as it were ) within himselfe till they bee bestowed according to his minde : and this must bee amongst the children of men . Hee hath prepared and framed many crownes of glory , and he longs to finde heads to set them upon . The world furnisheth him very sparingly with such persons ; the fearfull , and unbeleeving and abominable , and lyars , &c. are not meete to weare them : he that hath made them will rather breake them in pieces againe , and stamp them to powder , then that they should ever come upon the heads of such ; hee cannot satisfie himselfe in such a disposall of them , nor make any thing ( to his minde ) of his bounty , if it should bee carried in such a way . Such an excellent and wise workeman as God is , must not make any such loose or staring joynts ( as it were ) in any part of his providence and dispensation , as to joyne and put things together that have no aptnesse , meetnesse , or proportion , the one to the other , as a base earthly minded man or woman , and the undefiled inheritance of heaven , God will never put these together . But when he meets with fit subjects , with matter duly prepared to worke upon in this kinde , there is no kinde of work in all that infinite variety that passeth through his hand , wherein hee takes the like delight and satisfaction , as to bee heaping rewards upon the heads of his creatures , and to bee employing the treasures of the unspeakable riches of his bounty upon them . It is true , whatsoever God doth , he doth it like himselfe , and his workes are comely and beautifull in their kinde and season , and have faire impressions of the wisedome and righteousnesse of their great work-man upon them . But yet if we consult narrowly with the Scriptures , wee shall finde that God is never more himselfe in any thing he doth , then in doing good to those that feare him , in rewarding and recompencing those that are capable of his magnificence in that way . He takes a delight in giving grace , in principling the hearts and soules of men from heaven to work righteousnesse , and to live holily , &c. Againe hee takes great delight to see the fruits of this grace of his in men , to see men shining in holinesse of life and conversation , as lights in this present world . But yet he takes a greater and higher comentment then in both these , to reward and recompence the faithfull service of those that obey him : yea hee desires their holinesse , and service with speciall reference and subordination to these . This rewarding , and magnifying those that serve him , is that , that hath the ultimate , nearest , and most entire connexion with his glory . Oh that my people had barkened unto mee ( faith the Lord himselfe , Psal . 81. ) and Israel walked in my wayes ! Why , what if God had had his wish or desire herein ? What would it have beene unto him ? Oh yes , here had beene worke indeed for the gratious , and bountifull hand of God , here had beene an opportunity for him to have done great things for them , to have blessed , and prospered his people : Oh this is ( as it were ) a second Heaven to him , that is Lord both of Heaven and Earth . I should soone have humbled their enemies , &c. and have fed them with the fat of wheate , &c. The great God would gladly have beene doing this way , that so Heaven and Earth might have rejoyced together . You may finde other Scriptures of like importance , as Esa . 48. 18. Deut. 32. 29. &c. This for the fourth and last Reason . The use of this Doctrine is , first for confutation of that opinion ; which hath beene , and ( I beleeve ) still is maintained by some , viz. that it is a thing unlawfull and displeasing unto God , for any man to worke intuitu merceds , to doe , though never so well , with an eye to any reward , to provoke , or stir up himselfe to well doing by the consideration of the great wages of Heaven , which God hath pitched , and covenanted with men upon it . They hold it not lawfull for any man to warme at this fire , or to saile with this winde . Doubtlesse with more , and more dangerous superstition , than was in the Doctrine of those teachers , who ( according to Pauls repetition of the heads of their teaching ) taught their disciples saying . Touch not , tast not , handle not , Coloss . 2 21. If it be a thing unlawfull for a man to strengthen his hand in the worke of the Lord by the remembrance , or expectation of the Lords reward , certainly God himself hath taught men to do evill , that good may come of it , for hee often in the Scriptures heapeth these coales of fire upon the heads of men , & teacheth our fingers to fight that good fight of faith , by holding forth the crowne of righteousnesse unto us . But because the whole carriage of the point ( in a manner ) hath beene a pregnant , and sufficient conviction of this errour , wee shall make no further waste of words or time about it . Secondly , the point delivered , is serviceable also and usefull by way of Instruction , and that chiefly in two particulars . First , it this close , and home following the sent of Heaven , this pursuing eternall life , with all the strength and might of the soule , be a thing so much set by , so highly accepted with God , then may wee ( in a word ) take knowledge , and informe our selves from hence , that the coldnesse , and deadnesse , and generall indifferencie , that is found in farre the greatest part of the world this way , who seeke for Heaven , as if they sought not , and runne for this crowne of life , as if they cared not to obtaine , is an abomination unto him , a sinne that will cause the wrath of God to smoake against him , that shall be found under the guilt of it . It is a piece of desperate forgery in the Devill , to procure that sinne , to be strucken out of the roll , or catalogue of sinnes , which flayeth with the most certaine , and inevitable destruction , and taketh neerer and faster hold on hell , than a thousand other sinnes . How shall wee escape ( sayth the Apostle , Hebr. 2. 3. ) if we neglect so great a salvation ? implying scarce so much as a possibility of Salvation unto those that shall bee loose hearted about the seeking of it , and yet how few are those , that know to make any sinne at all of that sinne , which is so neere of blood to that sinne of sinnes , that unpardonable sinne against the Holy Ghost ! Murder , Adultery , Stealing , Lying , Drunkennesse , and such like , the consciences of many are somewhat shie of , as having affinity with hell indeed : but that sinne which carrieth eternall vengeance , and damnation in the mouth of it , that strikes the soule dead at the roote , this same casting the great things of Jesus Christ behind our backes , making them onely our second and subordinate care , this according to the scale of the world is little ( if any thing at all ) out of the way to heaven , men are loath to judge either themselves or others wicked men , for being never so indifferent , and cold herein . But if the God of Heaven so highly magnifies the zealous streines of men and women , this way ( as wee have heard ) then must it needes follow ( by the rule of contraries ) that a superficiall perfunctory , and remisse minding , and looking after these things , lye in the same degree of abomination , and accursednesse unto him . Againe , secondly , If this earnest contending , and laying out for Heaven , be thus countenanced from on high , and approved by God himselfe : then observe wee likewise from hence , that which will abundantly justifie , and make good those wayes , and practises of the Saints of God in the world , which are made obnoxious to much censure by many : and oft returned to the reproach of them that use them . As David saith , that when he wept , and chastised himselfe with fasting , it was turned to his reproach : So when any man sheweth any more noblenesse of minde , than others doe , for the great things of Heaven , making it another manner of businesse than is ordinarily made of it in the world , and shall separate himselfe from pleasures , and lusts , and vaine recreations , and cōpany , through the desire of eternity , and shall intermeddle with all wisdome , and worke upon all advantages that may advance and set forward this great and honourable designe in his hand ; this is made matter of reproofe , and of a sore accusation against him , this way is every where spoken against by those that judge themselves wise and men of understanding in the world . These men thinke they have such a man at advantage enough , to cast dishonour , and to powre out contempt upon him : and as Iudas censured the powring out of that alabaster box of oyntment upon the head of our Saviour , saying . What needeth this waste ? implying that he on whom it was bestowed might have done well enough without it . So do many judge , and call it a superfluous expence , and waste of mans time , and paines , and estates , to be continually at this plough , to follow it so hard night and day , to make it a matter of charge , to make a labour and toyle of being saved , and going to heaven : whereas they can goe faire , and softly , and make merry by the way , they can make it a journey of pleasure , and recreation , and yet come safe thither in good time . Men might be wiser ( say these ) and yet go to Heaven too : fooles , and their pleasures are soone parted . Now here is , I say , in the Doctrine delivered , an apologie from heaven , an answer ( as it were ) put into the mouths of these men thus censured , which those that accuse them shall never be able to resist : an answer like Solomons King upon his throne , against which there is no replying , no rising up : a shield and buckler put into their hands , under the confidence whereof , they may laugh all such censures , and accusations in the face to scorne . The Lord Jesus Christ himselfe , hee approves of their way , he hath set to his seale , that their way is excellent , and commendable with the highest . It is God that justifieth ( saith Paul in another case ) who shall condemne ? Hee that hath God to justifie him , need never be affraid of him that shall condemne him . No man will dare to say , that Christ spake foolishly , when he gave sentence on Maries side , and pronounced that Mary had chosen the good part : but suppose the blasphmy should be swallowed , and men will yet say that Christ herein spake foolishly : yet we know what Paul affirmeth , 1 Cor. 1. 25. that the foolisnesse of God is wiser than men . If the Lord Christ be risen up to speake in this case , shall not all the earth keepe silence before him ? In the third place , for Reproofe . If it be a thing of this high esteeme , and approbation with the Lord Christ , to make it the great and solemne businesse of our lives , to be ingaged , body and soule , and all wee have , to gaine in a blessed eternity : then will this Doctrine bee found a hard saying against two sorts of men . 1. Those that will not come up to any such termes themselves , become of Heaven what will. 2. Those that forbid , or hinder such as would do it . For the first : doe not the hearts of farre the greater part of men and women , sit loose to this great businesse of Heaven ? Is there any other fighting the fight of Faith amongst them , than as of men beating the aire ( as Paul speaketh ) making a kind of flourishing onely , and pastime with their weapons , as if they had no enemy indeed in the field to encounter , or to fight against ? Is there any other kinde of running in this race of Christian profession amongst us , than as if men did not much care whether they obtained , or no ? A man might rather thinke , by the indifferency and coldnesse of the world , that Christ had cast water , and not oyle upon this fire , that hee had reproved and taxed the world for being too forward this way , for beeing too busie with Heaven , than any wayes sharpened the faces of men , or strengthened their hand , by such approbation as you have heard . Where is there a man amongst many , whose heart is to the worke indeed ? Who labors for this bread that perisheth not , as if it were bread indeed ? Who stirs up himself night , and day , and provokes , and calls upon his heart , and soule , and all that is within him ( as David speakes ) to take sure hold on the covenant of Eternity ? No : the generation of wise merchants , that will sell all they have to purchase the field , where the treasure lyeth , as well nigh perished from the earth : that incorruptible Crowne of Glory is no longer worth the striving for , according to the lawes propounded by him that holds it forth unto the world . Heaven must come easie , or else it shall goe : rather than men will eate the bread of life in the sweate of their browes , they will venture perishing forever through the want of it . The hearts of men are sunke into the earth : the streames of their desires , and affections doe not stand upon heapes , and rise upwards , as sometimes the waters of the red sea did : the cares , and lusts , and pleasures of the world licke them up cleane , as the Oxe licketh up the grasse : eating , and drinking , and gaming , and company keeping , building , and planting , and marrying , watching the uprising of new fashions , that wee may be vaine and proud with the first , sacrificing to Mammon ( the great God of weake-hearted men ) these with the like , sucke out the heart , and strength of the soules of men , and there is onely a huske or a skinne left for Heaven . Men are resolved to seeke the things of this life , and to give large quarter to the flesh : if God wil cast in the Kingdome of Heaven unto them , as an overplus , they will take it , but they will not stand so strictly or peremptorily upon this : they will thorough with their bargain of the world however . Things present must have the uppermost seate , and Heaven must stand at the Earthes footestoole . I say no more of this : but only advise men seriously to consider , that God hath a hell ( and that strong and terrible above measure ) to revenge the quarrell of his heaven , and those that care little to bee made meete to be pertakers with the Saints in the inheritance of light , will be the fitter and better prepared for the darknesse of Hell. Secondly ( by way of reproofe also ) are there not many yet worse , and more abominable and accursed than the former , who like those Scribes and Pharisees , Matt. 23. 13. ( upon whom our Saviour spends so many of his woes ) shut up the Kingdome of Heaven against men , because they will neither goe in themselves , nor suffer those that are entring to goe in ? Who going but on foote themselves , are still pulling others from their horses ? And driving heavily themselves towards Heaven , would faine take off the wheeles from other mens chariots , that they might drive no faster than themselves ? As if they had a secret Item , or Propheticall instinct in their consciences , that such mens zeale , and fervencie of spirit in the things of Heaven , will be there deeper condemnation one day before God : and therefore they will be first the condemnation of that ( if they can ) and will quench the life and power of it , that so if God should seeke for it against them , it might no where bee found . But these men are in the way of this wickednesse , as a wild Bull in a net ( as Esay speakes ) the more they struggle and teare themselves to get out , the more they are intangled , and further and faster in : the more they kicke at this greatnesse of spirit in the true borne Saints of God , which discovers it selfe in making out an out-stretched arme for Heaven , and bestowing themselves upon it , they do but increase their bands the more , and purchase them selves a double instead of a single condemnation . The Saints shall judge the world , let the world turne it selfe which way it will , let it vexe , and rage , and teare it selfe in pieces : yea , and this judgement of the world by the Saints will be the sorer , by how much more the world shall set themselves to judge the Saints I have but this more to say to these men ( for the present ) He that will seek to stay or stop men in their speed to Heaven , makes hast himselfe to destruction , and there shal be none to stay him . This for the third Use of the point . Reproofe . The fourth and last Use is for Exhortation , and that to two duties : wee shall onely touch upon the former . Since this minding , and improving opportunities for Heaven , hath this glorious testimony and approbation from him , who is the Lord of Glory : let us all be exhorted to arme our selves with the same minde ( as Peter speaketh and resolve to take this great thought and purpose of heart to our selves this day , to shew our selves men ; yea , and ( if it were possible ) more then men , for the compassing that condition wherein we shall bee like to the Angels : let us resolve to give out our strengh freely this way , and make no spare of any thing that is in our hand to doe . If rising early , or going to bed late will carry it , if treading the world under foote will doe it , if abstaining from fleshly lusts ( which fight against the soule ) will advantage us this way , if watching daily at wisedomes gates , and giving attendance at the ports of her doores will doe it , if crying unto God night and day will doe it , if doing whatsoever God commandeth us to doe , will doe it : let none of these things from henceforth bee grievous unto us : if the whole treasure of our might and strength will fetch it , let us not spare to the uttermost mite or farthing : let not heaven goe one way , and we another : resolve with your selves never to have Divels , if you may have God and Angels your companions at any rate . To give you some ease and inlargement of heart , that you may take in the words of this exhortation more willingly and freely , give mee leave to propound and presse ( a little ) a motive or two amongst many . First , consider that the great things of this world ( falsely so called ) houses , lands , silver , gold , honours , pleasures , &c. they are but for the short race , assoone as ever the winde of this present life passeth away ( bee it the houre next ) the whole world is gone with it . This night ( saith God to the rich man ) they shall fetch away thy foule ( i. thy life ) and then whose shall these things bee which thou hast provided ? implying that his they could bee no longer . Shall not this consideration inlarge our hearts mightily to pursue the things of enternity w th might and maine , viz. that there is nothing else to pursue but the East winde ( as the Scripture speaketh ) nothing but what is like the Apples of Sodom ( so much spoken of ) which so soone as a man toucheth , or layeth hand on , are vanished into dust . If the world were any thing that were able to stand in judgement or comparison , or would hold any proportion at all with the things of heaven : the heart of a man might bee put in some straight , and indure some conflict in it selfe , and so might bee overcome and carried aside in its choyce and resolution what to doe . But as that ancient Father and Martyr , when the persecuting Emperour offered him time of consideration , to satisfie himselfe about sacrifising to his Idols , had his resolution in a readinesse , saying that in retan sanctâ deliberatio non habet locum , that was not a point that admitted any deliberation . So if there were any thing of any moment , of any valuable consideration in the world , to set up in competition with the great things of heaven , it might cause some offence and stumbling in the mindes and thoughts of a man. If the world were any thing but what it is , a man might ( haply ) make a stand to aske himself the question , whether hee should indeed follow the things of the world , or the things of heaven . But now the things of the world being so unconceiveably light , & poore , and empty , and will scarce hold the handling with the hand , or the looking on with the eye , yea scarce the thinking upon with the heart : me thinkes the soule of a man should bee carried and driven , as it were , with a spirit of disdaine and indignation , quite off from the world , upon the face of heaven , Neither turne yee aside ( saith Samuel to the people ) viz. from serving and following God , for that would bee ( saith hee ) after vaine things that cannot profit you : implying , that it is one of the greatest grounds and arguments in the world , for a mans keeping close to God , to know and consider that there is nothing else to take up his heart , that is worth the looking on : there is nothing else to purchase but broken Cisterns that will hold no water , and broken Reeds that will run into a mans hand , instead of supporting him . Alas ! all that the world gaines in the hearts and affections of men , that it exerciseth such power and command over our desires , is not by the meanes of any lovelinesse , strength , or power it hath in it selfe , but rather by meanes of the superstition of the dreames we dreame of it , by meanes of the lying imaginations of our hearts concerning it . And the truth is , heaven should have no such great victory or conquest of it , no such great honour done unto it , to bee never so much preferred or exalted in our desires and affections above it . Secondly , consider , that as the things of the world have all their usefulnesse confined and limited to this present life of nature which wee live in the world : so is the time of this life altogether uncertaine , and little other then an unknowne nothing . The earth is a very slippery standing , to him that thinkes he stands fastest : the strongest mans foundation is but the dust ; these houses of clay , even those that are of the best building , are in danger of droping downe about our eares every houre . The Lord that knowes our making , and the termes of our standing in the flesh better then our selves , gives us a perfect accompt thereof in this expression ( Esa . 2. 22. ) when hee tels us that our breath is in our nostrils , when the passage is alwayes open , neither is there any doore to shut to keep it in : yea , the condition of it is such ; that the labouring or striving to keepe it in , is the next way to extinguish it , or to cause it to goe forth never to returne . Therefore how infinitely doth it concerne us above all that can bee uttered or conceived , to belay and make sure for a building or house from heaven , lest our earthly tabernacle being dissolved on a sudden , wee should not have where to hide our heads from the fiery rage and tempest of the most insupportable wrath and vengeance of God for ever . As Michal said unto David , when time was concerning the imminent danger of his life natural . If thou savest not thy selfe this night , to morrow thou shalt bee slaine : so it may bee the case of the best and greatest and youthfullest of us , that if wee deferre it a day longer , if wee will not even this now be perswaded to lay hold on eternall life , to morrow our soules may bee slaine with eternall death . Thirdly ( and lastly ) to perswade you to raise your labours and indeavours for heaven to the highest , and to abhorre and tremble at all loosenesse , and low-spiritednesse that way , consider that heaven is a prize that is not to be gotten with dallying , or by looking another way , or minding other things : he that makes it not the great standing businesse of his life , will never carry it . Thy bread will never bee eaten but in the sweat of the brow . There is a kinde of Devill that will not out ( as our Saviour tels us ) but by prayer and fasting : this Devill will not goe , nor heaven come but upon great and high termes . Know yee not ( saith Paul to the Corinthians ) that they , which runne in a race , runne all , but one receiveth the prize ; So runne that yee may obtaine ; cleerely implying that running it selfe will not carry this prize , except it bee a running indeed , a running after the manner of those that out-runne their competitors in the race : a man may go farre , and yet come short : we may doe much , and yet to little purpose . If a man strive for mastery ( saith the same Apostle elsewhere ) yet is hee not crowned except he strive lawfully , i. except in striving hee observeth the Lawes and conditions propounded and injoyned by him , that bestoweth the prize , and maketh the race . To say Lord , Lord , onely , i. to make profession of the service of God , and of subjection and obedience to Iesus Christ , is not the Law or rule that God hath apointed for the races , wherein heaven is to be obteined : men must bee operative and active in doing the will of God which is in heaven , otherwise they are no company for him ( in that holy habitation of his glory . ) Men must quit themselves like men on earth , or never looke to bee like Angels in heaven . Those crownes of righteousnesse and life will never goe at the low and base rates of delicacie , case , and sloathfulnesse . Hee that degenerates and corrupteth himselfe with any of these , giveth hostages to the Divell , that he will keepe him company , and be his second in the midst of the torments of hell for eternity . Therefore strive to enter in at the narrow gate : yea , I say againe , strive to enter , the entrance will abundantly pay for the striving : but woe bee to him that shall not enter : and the same woe will bee to him that shall not strive . Yet a little while , & the world that is present , will be the world that is past , and the world that is to come will bee the world present all the dayes of eternity . This for the third and last Motive . Concerning the deceased , a worthy Gentlewoman , and precious piece of mortality shee was , whilst she lived ; and doubtlesse her name and memory deserve imbalming with the sweetest odours and spices after the manner of the dearest and chiefest Saints of God. Neverthelesse , it is not much that I shall speake of her ; my custome in this case of speaking sparingly , being as a thing consecrate unto me , I must not violate or sinne against it : neither was it the least of her commēdations , of whom we now speake , that shee affected that lesse then any , which shee deserved above most : I meane , praise and commendation , distinguishing spiritually in this point of her practice , as the Apostle himselfe seemes to doe in his precept , Phil. 4. 8. where hee injoynes men and women to thinke upon , and to follow the things themselves that are of good report : but for the report it selfe belonging as due to the things , hee speakes no word of minding that . Doubtlesse , if ever there were either man or woman since Maries time , that made Maries choyce , shee was companion with them herein ; and did likewise : the way of her spirit and tenour of her life being a close example of that great rule of the Apostle , for using this present world , as if wee used it not . 1. Cor. 7. 31. The zeale of heaven , and of the salvation of her soule had even eaten her up . The delights and contentments of the world , which are wont deepely to ingage the affections of the daughters of men ( especially of her ranke and yeeres , being but about twenty sixe at her death ) and to steale away their hearts from their God , and from the noble and blessed contentments of heven , had little or no power over her : they entermedled little with her spirit : shee trod and trampled upon them with a foote of heavenly disdaine : her heart was soft and tender upwards ; but downewards towards the world hard as the neither Milstone . When God spake , hee wounded her , the world cryed and shee regarded not . Those cages of uncleane birds the common Theaters or Play-houses the shame and reproach , of the glorious profession of Jesus Christ amongst us , so much hanted by uncleane spirits , both of men and women ; to whom modesty and sobriety ( surely ) are a burden , and thither they goe for ease and deliverance , places , where if a man sought for company in the way to hell , hee may finde choyce of all sorts , where ( I had almost said ) a man may read whole pages of Gods booke of reprobation : these ( I say ) with all their execrable appurtenances , the soule of this religious gentlewoman loathed and abhorred : they were the first-borne of abominations unto her . So for the costly vanity of apparell ( though shee sate by a fountaine where shee might have dranke her fill of these waters ) shee regarded it not : her usuall saying was : that shee did not love to bee talked of for her fine clothes . But especially that great Goddesse of her sexworshipped with so much devotion , both by young and old , I mean Fancie or Fashion in apparell , she blasphemed . For richnes of furniture in her house another solemne temptation for her sex , to adde drunkennesse to thirst , superfluity to necessity , non contempsit sed neglexit ; shee did not so much contemne as neglect it . She did not affect or desire to have her face seene and beheld by others in the glasse of any such glory . Shee was taken up with working out her salvation , and making robes of immortality for her soule . For the company and society of her delight , her heart went hand in hand ( as it were ) with Davids heart in this : All her delight was in the Saints on earth , and in those that were excellent that way . Those that could speak the language of Canaan , and discourse the waies of life unto her , and minister any wayes to her spirituall necessities , though the gold ring were wanting , and the costly apparell appeared not , were they persons of never so meane ranke and condition in the world ; yet were they a joy and rejoycing of heart unto her . As on the other hand , no earthly priviledge , no greatnesse in the world , no accomplishments of nature could make an attonement with her for light and loose , and unsavouble spirits , to cause her to take pleasure or contentment in them . The remembrance of that houre ( which hath now passed over her ) when shee should be called out of the world , wrought mightily in her , and gave her little liberty to minde other things : it cooled and quenched the inordinate heate of affection ( whereunto shee was by nature as incident as others ) to the things of this world . She would oft say , it was no light matter for men to appeare before God , to give an account of their lives . Her manner was day by day to give the first of her strength every morning unto God , in lifting up her soule in prayer unto him : upon her awaking she was still present with him ( as David speaketh ) yea , when her strength beganne to be but labour and sorrow , by reason of her sicknesse ; yet did she not take an occasion hereby to intermit her daily sacrifice , or to behave her selfe frowardly in this Covenant of her God. As long as she had any being though it were never so weake and feeble , her resolutions remained as strong as ever , to praise the Lord. The very night before her death , she presented this sacrifice of prayer unto her God upon her knees . Another dayly exercise , and breathing of her soule likewise was to converse with the minde and thoughts of God in the Scriptures . Her manner indeed was not to reade much at a time : but hereof she gave this conscientious reason , that shee desired to make that her owne which she read . So that it seemes still as shee read , shee writ it out in the Tables of her heart . And so by the blessing of God upon her diligent , and constant labours this way , she had attained before her death a marveilous readinesse in the Scriptures , and was able ( ordinarily ) to supply the defect of a Concordance , and to assigne any clause or passage of Scripture mentioned to her , to their proper place , both for Booke and Chapter . The house of God , and a golden showre from heaven in the Ministery of the Gospell , were the strength of her life , and the great consolation of her pilgrimage , her attention to the words of eternall life in the mouthes of Gods messengers , was constantly so reverent , serious , and undistracted , that it was the observation , together with the rejoycing of some , that had communion with her in that ordinance , these spirituall clouds could never drop fatnesse , but she was still ready , if shee knew when the time of their dropping was , with the vessell of her soule to receive it . The Lords day was a day of much observation unto her : she remembred to ●eepe it holy , and called it her delight . That which remained of it from publike duties , shee converted , with as little losse or waste as might be , into opportunities for private . Her spirit was full of a sweete and gratious humility : it was no way grievous unto her , to make her selfe equall to those of the lower sort . A free and familiar companion shee was for all those that feared God , and that were partakers of like pretious faith with her . Abundant shee was in workes of mercy , and lent much unto the Lord : shee understood what silver & gold were good for , and gave them freely unto the owners . A woman she was of very tender bowels , and of overflowing compassions , to those that were in misery . In this course of life she was perfectly engaged , before that remembrancer of her mortality , that lingring sicknesse , that came to live and die with her , was sent unto her . God ( doubtlesse ) putting it into her heart , to prepare and strengthen the inner man , the time drawing neere , wherein her outer man , was to decay and perish . During the time of her sicknesse ( which continued some moneths upon her ) her carriage under the hand of God , was humble , and gratious , and with much submission . Shee was in travell with the great birth of immortality , from the very entrance of her infirmity upon her : and ( I make no question ) but after all here other weakenesse , God gave her strength to bring forth that . She was much in prayer unto God by her selfe , in private , yet desirous also of the assistance of others , when opportunity served . Her conference still was , upon that subject , or theme , wherof our Saviour spake so much to his Disciples immediately before his ascending up into heaven , viz. of the Kingdome of God : and cared indeed little to speake of any thing besides . There were now and then some buddings of hope of amendment & recovery , which were soone nipp'd and blasted againe . But these hopes were no snares unto her : she went on with her preparations for Heaven , and that with a high hand , until the God of her salvatiō said , It is enough . To relate all particulars would be as needlesse , as endlesse : I have detained you too long already . I have no more to say . A sweete , loving , and vertuous young woman shee was , meete for a patterne to her sexe and yeares , of piety , holinesse , and the feare of the Lord. Maries good part was her choice : and a joyfull resurrection ( doubtlesse ) will be her reward : where they to whom shee was deare in her life , walking in her steps , may expect the seeing of her the second time in communion and fellowship of the same glory with her . Decemb. 8. 1640. Imprimatur T. Wykes . FINIS . Notes, typically marginal, from the original text Notes for div A41485-e880 Ephes . 2. 8 Phil. 1. 27. Gal. 1. 22. Num. 13. 30. Iudg. 16. 28. Psal . 74 6 Ps . 73. 15. Notes for div A41485-e7700 Deut. 32. 28. 29. Luke . 12. Heb. II. 24. 25. 26. 1. Sam. 12. 21. 1. Sam. 19 11. Ps . 16. 4. 
A45544	----	Cardvvs benedictvs, the advantage of affliction, or, The reward of patience unfolded in a sermon preached at the funeralls of Mr. Thomas Bowyer, merchant, who died the 8th day of February 1659, and was buried the 22th of the same moneth, in the parish church of St. Olaves Jewry / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45544 of text R17381 in the English Short Title Catalog (Wing H712). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 86 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45544 Wing H712 ESTC R17381 11739165 ocm 11739165 48473 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45544) Transcribed from: (Early English Books Online ; image set 48473) Images scanned from microfilm: (Early English books, 1641-1700 ; 533:11) Cardvvs benedictvs, the advantage of affliction, or, The reward of patience unfolded in a sermon preached at the funeralls of Mr. Thomas Bowyer, merchant, who died the 8th day of February 1659, and was buried the 22th of the same moneth, in the parish church of St. Olaves Jewry / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. [4], 35 p. Printed for Josepph Cranford ..., London : 1659. Errata: p.35 Reproduction of original in Cambridge University Library. eng Bowyer, Thomas, d. 1659. Bible. -- N.T. -- James I, 12 -- Sermons. Funeral sermons. Temptation -- Sermons. A45544 R17381 (Wing H712). civilwar no Carduus benedictus, the advantage of affliction, or The reward of patience. Unfolded in a sermon preached at the funeralls of Mr. Thomas Bow Hardy, Nathaniel 1659 12854 8 70 0 0 0 0 61 D The rate of 61 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion CARDUUS BENEDICTUS , THE Advantage of Affliction , OR THE Reward of Patience . Unfolded in a SERMON Preached at the Funeralls of Mr Thomas Bowyer Merchant , who died the 8th day of February 1659 , and was buried the 22th of the same moneth , In the Parish Church of St Olaves Jewry . By NATH. HARDY Minister of St Dionys. Back-Church . Job 5. 17. Behold , happy is the man whom God correcteth , therefore despise not thou the chastening of the Almighty . James 5. 11. Behold we count them happy which endure . You have heard of the patience of Job , and have seen the end of the Lord . Ambros. de Offic. Quae putantur mala , non solum impedimenta non sunt ad vitam beatam , sed etiam ad meritum adjuvant . LONDON , Printed for Joseph Cranford at the Sign of the Castle and Lyon in St. Pauls Churchyard . 1659. To his much respected Friend Mr Henry Bowyer Merchant . THe memory of the Just ( saith the Wise man ) is blessed , or more sutably to the Originall ) for a blessing : and that in regard of God , whom we are excited to bless and praise , by remembring the vertues of the just ; Us , to whom the remembrance of his good example ( if attended with Imitation ) is a blessing , and will lead us to blessedness ; Him , on whom this is conferrd as a blessing , that though his body rot , his name shall not , but be remembred ( according to the vulgar Latine from the 70 ) with praise and honour . That the memoriall of your dead Brother's exemplary life might be kept alive and perpetuated to succeeding Generations , the publication of this plain Piece was earnestly desired by your self with many of his friends , and readily yeelded to by me since ; though I do not judge the Sermon worthy to be printed , yet I am sure he is worthy to be remembred . To this end I have endeavoured in the close of the Sermon , to draw his picture , not to the length ( I confess ) but ( I hope ) to the life , so truly , that I dare say , whoever well knew him , and shall view this portraiture , will acknowledg it to be like , and not at all flattering ; which that it may be the more publikely beheld , I have by the Printers help , hung it in a convenient light ; And now ( worthy Friend ) before I take pen from paper , give me leave to annex a word of Gratulation , in a thankfull acknowledgment of those many undeserved kindnesses which were vouchsafed to me by the deceased , and are continued by your self ; Exhortation , which concerneth as well my self and all who shall peruse this discourse , as you , that ( to allude to the Philosophers phrase ) we would all bear the colour of this dead servant of God , by following his excellent pattern . Supplication to the great God , for You , your vertuous Consort , and Posterity . That Divine bounty may continually pour upon you all these graces and blessings which conduce to your present and future well being , is and shall be the prayer of Your very Reall Friend NATH. HARDY . THE Reward of Patience . James 1. Ver. 12. Blessed is the man that endureth temptation : for when he is tried , he shall receive the Crown of life , which the Lord hath promised to them that love him . CHristian Religion is a volume of Paradoxes , and its Oracles ( though not like Apollos ambiguous , yet ) aenigmaticall ; whether you view matters of faith or practise , of promise or precept , you shall finde the most of them to be so many Riddles ; and yet though they be not verisimilia , seeming probabilities , they are vera , reall verities ; yea , those contradictions to carnall reason are excellent sence to faith . If you cast your eyes upon this Scripture which I have now read , what else doth it appear at the first aspect , but a strange and dark saying ? Some of the Learned have enumerated severall centuries of opinions amongst the Philosophers concerning blessedness ; but not one amongst them all pitcheth upon this . The meer moralists would as soon place the element of fire in the water , or the Sun in a cloud , as happiness in affliction , blessedness in enduring : but if you view the Text again , and read it throughout , you will find it an undeniable truth , such as though carnall reason knoweth not how to understand , yet it can not gainsay ; in which respect I may well call it an Orthodox Paradox , well worthy my discussion and your attention ; Blessed is the man that endureth temptation , for when he is tried he shall receive the Crown of life , which the Lord hath promised to them that love him . If you well observe the Text , you will find it consists of two Generalls ; A strange affirmation , and A strong confirmation : Or , if you will , An obscure proposition , and A clear exposition . The former in those words , Blessed is the man that endureth temptation . The latter in these , for when he is tryed he shall receive the Crown of life , which the Lord hath promised to them that love him . I Begin with the affirmative proposition , wherein there are three principall words which constitute so many particulars ; Temptation , Enduring , Blessedness . The first informeth us in the quality of affliction , it is a temptation . The second mindeth us of the duty of a Christian , which is to endure . The third assureth us of advantage by enduring temptation , and that no less then felicity , Blessed . 1. Affliction is a temptation , not seductionis , seducing to badness , of which our Apostle speaketh in the very next verse , and in our English language is most frequently so stiled ; but probationis , proving our goodness , of which our Apostle speaketh at the second verse of this Chapter , and best agreeth with the signification of the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which cometh from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , experimentum . That kind of affliction which St Iames seemeth here more especially to intend , is persecution from wicked men for Righteousness sake : but divers temptations at the second verse , and temptations here set down indesinitely , may take in all sorts of afflictions , as well corrections from God , as persecutions from men . Temptation , in its proper notion , is exploratio instituta ad eliciendam rei ignotae notitiam , any triall made for discovery of what was unknown ; thus every affliction is a temptation , manifesting what was before unknown ; not to God , who knoweth what is within us , but to our selves and others . That which affliction discovereth , is both evill and good , sin and grace . Much evill of sin which lay hid in the heart is brought to light by affliction : It is a known saying , Magistratus indicat virum , Magistracy sheweth the man in his colours ; that pride and haughtiness then appearing , which was not before to be discerned ; and as prosperity maketh known that pride , so doth adversity that impatiency which is in us . When the Corn is winnowed , that chaff which being mingled with it was hid , is severed from it and discovered . The mud , which whilest the water is quiet , lieth at the bottom , is manifest when it is stirred . Neither we nor others oft-times think there is so much frowardnesse in our spirits , as we and they find when affliction stirreth and sifteth us . But that which affliction principally maketh tryal and discovery of , is our grace , and that in its truth and strength . The soundness of the foundation is tryed by the winde , the health of the body by hard weather , the rightness of the metall by the touchstone , and the sincerity of our graces by affliction . The reality of a Friend is seen in adversity ; the faithfulnesse of the Wife , when her chastity is assaulted ; and , the truth of our Christianity , when we are tempted by affliction . The noune {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( from whence the word in my text cometh ) is neerer in sound with the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifyeth transfodere , to pierce through . And as by piercing through a thing , it is tryed whether it be substantial or hollow ; so are we pierced through with sorrows and troubles , to try whether we are sincere or hypocrites . Nor doth only the truth , but the measure of grace then manifests it self . The Souldiers valour is shewn in the battell , the Pilots skill in the tempest , and the vigour of a Christians grace in temptations . a If thou faint ( saith Solomon ) in the day of adversity , thy strength is small . Every Cockboat can swim in the narrow river , but it is the strong vessell which holds out in the main ocean . The strength of our grace is at once both manifested and increased by troubles . Yet more particularly , Affliction trieth our faith , whither it be only a willow or an oake ; our hope , whither it be only a reed or an anchor ; our love , whither it be only a blaze of thorns , or a Vestall flame ; and our patience , whither it be only a fading flower , or a flourishing lawrell . a St Peter calls affliction the triall of our faith : here is the faith and patience of the Saints , saith St. Iohn , in suffering times : And surely the consideration hereof should teach us this point of divine wisdome ; as to make account that troubles will come upon us , so that when they come they will be trials , and accordingly so to stablish our hearts with grace , that when they befall us we may be able to 2. Endure , which is the next particular . Enduring temptation . 1. On the one hand is not 1. A needless bringing it upon our selves ; it is one thing ferre , to bear , and another inferre , to bring the Cross upon our backs ; Ius legionis , facile non sequi , nec fugere ; the military Law is not cowardly to run away , nor rashly to fall on : if affliction meet us in our way we must not run from it , but withall we must not stir out of our way to meet i● . 2. Nor is it a stupid despising of a temptation when it befalleth us ; it is one 〈◊〉 thing to lie under a burthen as a stone , and another to stand under it as a man ; he that doth not feel , cannot be said to endure : Stoicall Apathy is far distant from Christian patience . 2. On the other hand , that enduring which is truly Christian , and here intended by the Apostle , 1. In the extent , reacheth to divers , manifold temptations ; the Syriack word here is in the plurall number ; our shoulder should be as broad as the burthen ; we must not only endure a few drops , but many showers ; a single gust , but renewed storms . 2. In the duration , holdeth out to the last , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is added by our Saviour , He that endureth to the end , Let patience have its perfect work , is our Apostles advice , at the 3d verse of this Chapter ; our patience must be dyed in grain , such as will hold colour . 3. As to the manner , is voluntary without compulsion , quiet without strugling , cheerfull without repining , and magnanimous without fainting . Our Saviours injunction is , to take up the Cross ; when God layeth it before us we must take it up willingly : the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here used , signifieth irruentem host is impetum viriliter sustinere , to receive a fierce onset from the enemy , and not to stirre : afflictions fall upon a Christian as hail stones upon the tiles , which instead of breaking the tiles , are broken themselves ; a good man is neither lifted up with prosperity , nor cast down by adversity . 4. As to the motive , by which truly Christian patience is distinguished from that which is meerly morall , it ariseth from a placid submission to Gods will , and aimeth at the exaltation of Gods glory . Right obedience is chiefly because God wills to injoyn , and right patience because he wills to inflict , and in both , whatsoever he doth or suffereth , the true Christian seeketh Gods honour . And now as Christ once said to his Disciples , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , where is your faith ? let me say to you , where is your patience ? We are all Philosophers till we come to dispute , and Souldiers till we are ingaged to sight , and Christians till we are called to endure ; but alas are we not then like bad stuff , that shrinketh in the wetting ? do we not like froward children , cry when we are crossed ? like woodden vessels , we break if we come near the fire ; and like earthen pots , we crack , nay fall in pieces , when we are dashed against the stones ; if we endure for a while , yet are we not soon weary ? if our first onset be ( as it is said of French men ) more then manly , is not our second less then womanly ? so soon are we out of heart . Finally , Is our patience founded upon divine principles ? are we acted by spirituall enducements in all our sufferings ? Oh let us learn to shew our selves Christians , by our readines to endure ; and let our enduring be such as is truly Christian . I end this with that short memento , which though borrowed from a Heathen , is well worthy the eare and practice of a Christian , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , abstine & sustine , abstein from the evill of transgression , and sustein the evill of affliction ; forgoe thy sinfull pleasures , and undergoe sorrowfull pains ; not under the power of any sin , and stand under the weight of whatsoever suffering may befall thee , so shalt thou be 3. Blessed , which is the last particular in the first generall . Blessedness in its proper and adaequate notion , consists in a freedom from whatsoever is evill , and a fruition of all good . But he that endureth temptation , is deprived of good and afflicted with evill , how then can he be blessed ? This objection will be sufficiently answered by a double distinction . He that endureth temptation , though he is not blessed consummatively , yet he is blessed inchoatively . For 1. Though he is not altogether free from evill , yet he is free from the evill of the evill , and that is a beginning of happiness . Christian patience plucketh out the sting of every temptation , whereby it becometh in stead of a curse , a blessing . Affliction to him that endureth it as he ought , is not sickness but physick ; and so not evill to , but good for him . 2. Though he wants a fullness , yet he enjoyeth so much as may well be called a tast of bliss , namely the favour of God , and the peace of conscience . 1. He that endureth temptation hath a quiet mind in the midst of all his troubles ; and his soul , like the upper region of the ayre , is without any clouds of distraction . It was the counsell of our Saviour to his Disciples , In your patience possess your souls ; the patient Christian even when he is bereaved of his estate , his liberty , his health , his credit , possesseth his soul in a calm and serene tranquillity . 2. Nay , which is yet far more , he that endureth temptation , enjoyeth his God ; and whilest the rain of affliction falleth , he beholds the Sun shining on him . To the upright ( saith the Psalmist ) there ariseth light in darkness , even the light of Gods countenance in the darkness of trouble . What a glorious sight had St Steven , when through a showre of stones he beheld the Heaven open and Iesus standing at the right hand of God! and yet the like vision , though not after the same manner is vouchsafed to every Christian endurer ; to whom , as it were , Heaven is opened , whilest he beholds God through Christ propitious towards him . It is in love , that God doth exercise any of his with temptations ; and to those that endure them he is pleased to manifest his love ; kissing them with the kisses of his mouth , who kiss the rod of his hand . And surely there is no happiness on this side Heaven , to the sense of Divine favour , and the quiet of our own spirit : indeed it is an Heaven upon earth , an anticipation of Heaven , the first fruits of glory , and an inchoation of blessedness . 2. He that endureth temptation , though he is not blessed positively , yet he is dispositively ; he is not actually possessed with bliss , but he is in a certain expectation of , and ready preparation for it ; ( though he be not at the journeys end , he is way that leads to it . ) When the Ship is in the haven , it is past all storms ; but by enduring storms , it at last arriveth at the haven . When we come to Heaven , there will be no more temptation to endure , but by enduring temptation it is , that we come to Heaven . So true is that of St Paul , These light afflictions which are but for a moment , work for us ( to wit not of themselves , but being patiently undergone ) an exceeding eternall weight of glory . Indeed the temptation in it self is an evill , and tends to make us miserable ; but the enduring it , is a vertue , a grace which maketh us fit for blessedness . To close up this , and with this the first generall part of my Text : 1. How grosly is the world deceived in their opinion concerning the godly , whilest they judg them of all men most miserable , by reason of those temptations , to which they are exposed ; whereas the truth is , that wicked men in the midst of all their prosperity , by abusing it are infaeliciter faelices , unhappily happy ; and good men in the midst of adversity , by enduring it , are faeliciter infaelices , happily unhappy ? The enjoyments of the one are but golden chains and silken halters , whereas the sufferings of the other , are as fiery chariots to carry them to Heaven . 2. How great an encouragement is this to aequanimity , nay magnanimity of spirit in all our tryall ? what traveller doth not cheerfully ride through dirty and watery lanes , when he considers it is his way home ? what Merchant doth not willingly dispence with a troublesome tedious voyage , when he considers it is to advance his fortune ? why should we think much at any tryals , when they are designed for this end , to prepare us for glory ? for ( saith our Apostle concerning the patient endurer ) when he is tried , he shall receive the Crown of life , which he hath promised to them that love him . Which is the Second and main part of the Text , and now cometh to be discussed ; It is that which I call an expository confirmation . That it is a confirmation , the causall particle for implies ; and that it is an exposition , the following words demonstrate . The design of the argument is , to prove the man that endureth temptation blessed , because he shall receive a Crown of life ; by which it appears to be a confirmation . The strength of the argument is , because blessedness consists in the receiving of that Crown ; in which respect it is an exposition . If yet more particularly you look into the words , you will find in them an answer to three questions , concerning the blessedness of the enduring Saint : Quid , What it is he shall receive ? a Crown of life . Quando , When he shall receive it ? when he is tryed . Quare , Wherefore he shall receive it ? because the Lord hath promised it . Or if you will , observe here a double confirmation ; the one , whereof is principall , and the other collaterall . Here is a reason of the Doctrine , why he that endureth temptation is blessed , because when he is tried , he shall receive a Crown of life . And then here is a reason of that reason , why when he is tried he shall receive a Crown of life , because it is that which the Lord hath promised to them that love him . Our Apostle well knew how hardly this Doctrine would be received in the world . Were it , blessed is the man that liveth in power and splendour , in pleasure and jollity , enjoyeth health , wealth , commands Countries and Kingdoms ; it would have found an unanimous assent . But blessed is the man that endureth temptation ; quis credit , who beleeveth this report ? No wonder that St Iames provideth so strongly for the proof of it , that none but an atheist can deny it . Here is rota in rota , one proof within another . That he which shall receive a Crown of life is a blessed man , is unquestionable ; all the doubt is , whether there be any such Crown of life ; and this our Apostle puts out of doubt by this strong medium , that the Lord , to wit Dominus Deus , the Lord God hath promised it . Since the Lord hath promised it , he must perform it , or he can not be faithfull ; if he be not faithfull , he ceaseth to be God , it being impossible for God to lye . So that whosoever questioneth the blessedness of this man , must doubt the reception of the Crown , and whosoever doubts the reception of the Crown ; must question the truth of the promise ; and whosoever questions the trath of the promise , must suppose that God can be false in his word ; which is in effect to deny a Deity , and so to be in plain tearms no better then an atheist . 1. Begin we with the principall confirmation , to wit the reason of the Doctrine , in those words , for when he is tryed , he shall receive a Crown of life . Wherein more particularly observe , The excellency of the benefit , he shall receive a Crown of life : and The opportunity of the time , when he is tryed . 1. He that endureth temptation , shall receive a Crown of life . If you enquire , what is intended by this Crown of life ? the answer is easily returned , it is no other then the estate of happiness which is enjoyed in Heaven . That which would more particularly be inquired , is , why this state is called a Crown , and why a Crown of life ? 1. The metaphore of a Crown , serveth very fitly to illustrate that future estate in severall particulars ; 1. A Crown is set upon the head in token of honour ; for this reason Conquerours , and especially Kings had Crowns put upon their heads . There are severall Regalia insignia , ornaments belong to Kings and Emperours , a Throne , a Robe , a Scepter , a Crown ; and amongst them , this last is the chief . When Ring Ahasuerus asked Haman , What shall be done to the man , the King delighteth to honour ? one part of the answer is , Let the royall apparrell be brought forth which the King useth to wear ; and the Crown Royall which is set upon his head : Such honour have all his Saints , they are as so many Conquerours , yea Kings . What was said of Rome , is much more true of Heaven , it is Respublica Regum , a society of Kings ; according to that of St Iohn , He hath made us Kings . That we may see how honourable that estate is , it is not only here resembled to a Crown , but by St Peter it is called a Crown of Glory : as if whereas glory is an appendix to other Crowns , it were the matter of this ; paralell to which it is , that we read elswhere of a weight of glory . And as a Crown encompasseth the whole head , so shall this Crown the whole man , soul and body , whilest each shall have that glory , which is sutable to it . 2. A Crown , especially a Royall Crown , is made of Gold , set with Iewels and Pearls ; by which is represented the wealth of that estate , wherein there shall be no want , but a fullness of all enjoyments . To this purpose it is , that it is elswhere compared to an inheritance , and a Kingdom ; it is set forth by a City , the streets whereof are of pure gold , the gates were of pearls , the building of the wall of jasper , and the foundation garnished with all manner of pretious stones ; indeed the opulencie of that state is so great , that it can not be measured , so much that it can not be numbered , and so precious that it can not be valued . 3. A Crown , is an embleme of joy ; dayes of Coronation , are dayes of exaltation ; the day wherein King Solomons mother Crowned him , is said to be the day of gladness of his heart : yea at that time , all the people piped with pipes and rejoyced with great joy , so that the earth rent with the sound of them . Sutable thereunto it is that St Paul puts these together , my joy and my Crown , speaking to the Philippians ; and that he calls the Thessalonians his Crown of rejoycing . Such a Crown shall be set upon the heads of glorified Saints , which shall fill them with joy and gladness of heart ; for this reason it is called by our blessed Saviour , gaudium domini , the joy of the Lord , which because it cannot enter into us , we shall enter into it . Then it is , those prophecies shall be fully accomplished , The Lord God shall wipe away tears from off their faces ; that the ransomed of the Lord shall come to Zion , with songs and joy upon their heads , they shall have joy and gladness , and sorrow and sighings shall flee away . Thus whereas honour , wealth and pleasure , are the three grand objects of mens desires , all of these meet together in that estate , and are as it were encircled by this metaphor of a Crown . 2. But our Apostle contents not himself only to assure a Crown , for that would not have proved his Doctrine , since many that receive Crowns are not blessed ; yea notwithstanding the honour , wealth and joy of a Crown , there is also envy , care , trouble , which followeth that honour , accompanieth that wealth , and attends that joy . Oh nobilem potius quam felicem pannum , said he truly of the Royall Robe , it is rather noble , then happy ; and it is not seldom seen , that Crowns are unfortunate to those who wear them . That therefore we might not think that our Apostle intended an earthly Crown , it is said to be a Crown of life , by which it is distinguished from , and far advanced above other Crowns . By the Apostle Peter it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Crown made as it were of the flower {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which never fadeth : and to this notion the phrase in the text may be referd ; it is a Crown of life , that is such a Crown which can not die , nor wither . To this Crown that Motto refers , of a Nobleman giving three Crowns in his Arms , Quarta perennis erit ; the fourth shall never perish . Indeed this is that which denominateth it a state of blessedness ; for were there never so great a confluence of pleasure , riches , honour , yet if this were but only for a time , it could not make a man happy . The Crown of this Crown is , that it is of an eternall duration , and that not only in respect of it self , but those that wear it ; for which reason I conceive it is especially called a Crown of life , as being such a Crown which confers life , so that they who enjoy it never die . There is a fabulous story of a Sheepheard , which having a Crown of thorns upon his head , fought with a Basilisk and was not killed by it ; but it is a certain truth , that the Saints having this Crown upon their heads , are not longer subject to the poyson of death . Earthly Crowns though they confer honour , they cannot life ; nay sometimes they hasten death , and occasion the ruin of their owners ; but this Crown maketh the possessors of it as long lived as eternity . Nor is it barely a life , but a Crown of life ; that is , an honourable , pleasant , joyfull life , a life attended with whatsoever may make it desireable , which is here ascertained ; for that is the import of these two words joyned together , and both these must concurre to make a man happy . There is a kind of life which even the damned may be said to have , but it is not a Crown of life , a life attended with dignity and prosperity : indeed neither the Crown without life , nor life without the Crown , but the Crown of life maketh the compleat happiness . And as these words conjoyned , best describe bliss , so this description of bliss , was most sutable in this place . For where as the temptation which a man may be called to endure , is such as toucheth him in his estate , or credit , or body , or life ; and to bereave him of this last , is the worst which any temptation can do ; here is abundant recompence for shame , pain , poverty , yea death it self ; to wit a Crown of life . Learn we therefore when we are called to endure , to call to mind what we shall receive . It is a true saying of St Gregory , Mala vitae praesentis tanto durius sentimus , quanto bonum , quod sequitur , pensare negligimus ; the true reason why we so unwillingly endure present evils , is , because we neglect to consider the future good . All who endure chastisings ( saith the Apostle ) are sons , and being sons , are heirs of this Crown , Noli attendere quam poenam habes à flagello , sed quem locum in Testamento , Consider not so much what strokes thou hast from thy fathers rod , as what place in his will , which bequeatheth to thee no less then a Crown . The first Christian sufferer Stephen had a Crown in his name , and every one that endureth , though not to that extremity , which he did , shall have a Crown upon his head . Vertue ( saith Seneca divinely ) quo tendit , non quid passura est recogitat ; recounts not what it now suffereth , but what it shall enjoy . While a Crown of thorns is put into thy hand , let a Crown of life be in thy eye . Indeed this Crown of life duly pondered , will serve on the one hand to darken the glories , and on the other to lessen the miseries of this present life ; and accordingly cannot but enable us to contemn the one , and endure the other . 1. What is the glimmering of the candle to the shining of the Sun ? the value of brass and iron , to the worth of gold and silver ? Infinitely far less is the highest dignity here below , to the glory above . The woman in the Revelation having a Crown upon her head , hath the Moon under her feet ; terram despicit , qui coelum aspicit ; he who beholds the Stars of Heaven , despiseth the flowers of the earth ; all the excellencies of this world are so far from being desirable , that-they are contemptible to him who expects this Crown of life . 2. Nor is there less efficacy in this Crown , to render this worlds miseries tollerable , then its delights despicable . The sufferings of this present life ( saith St Paul ) are not worthy to be compared with the glory that shall be revealed . How light is a dram of reproach to a weight of glory ? how short is a minute of pain to an eternity of pleasure ? no wonder if upon this account the Apostle calls them light afflictions , which are but for a moment . Bene fertur calumnia cum acquiritur corona , he need not be weary of the Cross , who is sure of the Crown . We faint not ( saith St Paul ) in that very place , whilest we look not on the things that are seen , but on the things that are not seen , meaning the things of glory which are not seen by the eye of sense ; and yet being looked on by the eye of faith , preserves us from fainting in the greatest trials . Moses having respect to the recompence of reward , made choice of afflictions ; well may we be contented to endure them . This joy being set before Christ , caused him to endure the Cross and despise the shame ; and therefore having this price in our eye , let us run with patience the race which is set before us : So much the rather , considering 1. The usuall priority of enduring in order to this Crown . St Austin long since said , and truly , tota vita humana tentatio , mans life on earth is a continued temptation . There are temptations we must resist , and there are temptations we must endure ; and who almost more or less , in some kind or other , doth not experience both these ? The way to Heaven is sometimes bloudy , frequently watery ; per angust a pervenitur ad augusta ; the way to bliss is straight , no passing through with our sins , and seldom without suffering . This Crown is not for any but conquerours , nor is there any conquest without fighting , and that many times a sharp fight of affliction . He who is the Captain of our salvation , obtained his Crown by this means , and surely those that are the souldiers , must not think to have theirs upon other tearms . 2. The probable proportionality of this Crown to our enduring : Amongst the Romans there were severall sorts of Crowns appointed , according to the severall services , which had been done : and Divines generally affirm different degrees of glory , according to what we do or suffer in this world : as one Star , so one Crown differeth from another in glory ; indeed communis laetitia , the joy is common ; but dispar gloria , the glory is different . It is St Pauls assertion , As the sufferings of Christ abound in us , so our consolation aboundeth by Christ ; and it is probably true , that as our afflictions abound , so shall our remuneration abound also . The same Apostle saith , If we suffer with him , we shall raign with him : I , and the more we suffer for him , the more glory we shall receive from him , whilest that every new cross addeth a new pearl to this Crown of life which is conferred on the Christian endurer . I end this : It is storied of Alexander , that having invited many of his Courtiers to supper , he provided a Crown of neer 200lb value , which was to be given to him who drank most ; upon which severall of them drank so long , till in stead of gaining the Crown they lost their lives . Lo here ( my brethren ) a Crown of life tendered to all who willingly drink the cup of affliction ; let us not refuse although we lose our lives , since we shall be sure to win the Crown . Pericula non respicit Martyr , sed Coronam ; plagas non horret , praemium numerat , saith Chrysologus excellently . Whensoever thou art called to suffer , look off from the danger to the Crovn , and numbring the riches of the one , thou wilt not fear the other . That was but a foolish mother , who would not let her sonne put off his night cap to put on a Crown : and he is a foolish Christian , whom this Crown cannot perswade to part with these worldly comforts , and to endure worldly crosses . Oh let us ask that wisedom of God , whereby we may learn to set a true aestimate on this benefit , and then we shall know , that however whilest we endure temptation , we seem to be miserable , when we receive this Crown we shall be really blessed : And if you desire to know when this Crown shall be received , the answer is 2. When he is tryed , which is the next particular to be handled . The Greek words are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and may best be rendred , being found approved : Look as the gold when upon tryall it is approved , is then imployed for some vessell of honour ; the Schollar when upon examination he is approved , is advanced to some preferment ; the wrestler or runner , when having performed his service , he is adjudged conquerour , obtaineth the prize ; so the Christian having been tryed by temptation , and being approved for his enduring , receiveth the Crown . That which would be more particularly inquired , is , when the Christian that endureth , is tryed and approved ? The answer to which is returned , when he hath endured to the end of his life . The truth is 1. So long as we are in this world , we are under tryall , nor are we tryed and approved till we go out of it , and then we receive the Crown . The whole day of life is the time of labouring in the vineyard untill the evening of death , when we receive our wages ; we are not fully tryed in the Christian race , till we come to the goal of death , and then if we be found worthy we shall obtain the prize . There are too many who endure for a time , and then fall away , thereby manifesting themselves to be , not gold but dross , which melts away in the heat of the fire ; and therefore it is our Saviours counsell to the Angell of the Church of Smyrna , Be thou faithfull unto the death , and I will give thee a Crown of life . 2. When we are sufficiently tryed , we shall be called out of this world to the fruition of our Crown . This world is the field , wherein the good corn stands so long till it be ripe , and then it is cut down by death , to be carried into the barn of glory . It is the school of the Cross wherein it pleaseth God to train us , and then by death he taketh us to the Academy of Heaven : our heavenly Physition will keep us no longer in physick , but till we are throughly purged ; our mercifull refiner will no longer detain us in the furnace , but till we are sufficiently purified : when once by enduring temptation we are tryed and fitted for Heaven , death doth come to put an end to all our troubles , and put us into a partiall possession of that Crown , which in the day of Iudgment the Righteous Iudg shall plenarily confer upon us . Let then the Christian endurer be content to wait , and not repine at the delay of his reward : The thing is certain , he shall receive ; I and the time is set too , when he is tryed ; nor can it be long , since it is only during the short time of life . It may perhaps seem long to thee , and so much the longer , because of the temptations which befall thee ; but surely a Crown , and especially a Crown of life is worth the waiting for , and when it is received , thou wilt acknowledg thy self abundantly recompenced for the greatness and length of thy sufferings . And if at any time distrustfull thoughts arise in thy mind concerning this Crown , whether it shall be conferd ; fix thy eyes on the last clause of the Text , which now remaineth to be discussed ; it is the Crown of life , 2. Which the Lord hath promised to them that love him ; it is that which I call the collaterall confirmation , as being a strong argument , assuring the reception of that Crown , which denominateth the suffering Christian blessed . Wherein more particularly there are two things observable : The means of conveiance , in those words , which the Lord hath promised , The subject of reception , in those , to them that love him . 1. The Crown of life is that , which the Lord hath promised . The title of Lord here used , is very frequently throughout the new Testament given to Christ , and that upon a double account . 1. Quatenus Deus , Inasmuch as he is God , the Lordship belongs to him , Iure naturali , by naturall right . He is the Son of God by eternall generation , and being so , he is equall with the Father , and God over all , blessed for ever . 2. Quatenus Mediator , Inasmuch as he is God man , this Lordship belongs to him , Iure donativo by deed of gift . All power ( saith our blessed Saviour ) is committed to him in Heaven and earth , namely by God the Father , to him as Mediator . And thus 1. He is Lord of the whole world , having power ad dominandum , to rule over all his creatures . 2. He is Lord of his enemies ad domandum , to subdue and vanquish them . 3. He is Lord of his Church ad donandum , to confer gifts upon her , especially this Crown● And knowing , to how manifold temptations she would be subject in this life , he is pleased to vouchsafe , the promise of this Grown , to be as it were a bit to stay her stomach , till the full meal . It were easie to multiply instances , how this Lord promised this reward vivâ voce to his Disciples , whilest he was on earth , and that though not expresly ( as we read ) under this very metaphor of a Crown , yet frequently under the resemblance of a Kingdom , to which a Crown relateth . Indeed though this bliss was promised before , to wit in the old Testament by Moses and the Prophets , yet it was not so clearly and fully revealed by them , as it was afterwards by this Lord and his Apostles ; so that now we have ( to allude to St Peters phrase ) a more sure , or at least a more plain word of promise , to which we shall do well to take heed , as to a light shining in a dark place ; to revive our hearts with a confident expectation , even when we are involved in the darkness of affliction . That which may the more excite our faith , encourage our hope , and thereby strengthen our patience in enduring , is the consideration of this Lord who hath promised this Crown . Inasmuch as 1. In generall , this Lord never faileth in whatsoever he promiseth . St Paul faith , All the promises are in him yea and Amen ; surely then all his promises are yea and Amen ; and as they are made , so they are made good . In the preface of the Epistle to the Angell of the Philadelphians , he is called the Amen , the faithfull witness , as being true in all his sayings , and more especially in his promises . The words of the Lord ( saith David ) are pure words , as silver tryed in the fire purified seaven times . It is true of all , but principally meant of the words of promise , which are said to be as silver purified seaven times , because they are free from the least dross of deceit . This Lord never promiseth , but what he really intends , and effectually performeth . 2. In speciall as to this promise , he who promiseth is fully able and willing to fulfill it : He is called by this Apostle the Lord of glory , and therefore can confer the glory of a Crown : by St Paul the Lord of life , and therefore can bestow a Crown of life . There cannot be a clearer title to any thing , then that which a man hath by a lawfull purchase from the right owner . This Lord hath purchased this Crown of his Father at a dear rate , not with corruptible gold and silver , but his own most pretious bloud : yea he is gone into Heaven to take possession of his purchase , whereby it is now fully in his hands to bestow : nay which is yet more , he hath purchased it in our name , and possesseth it in our behalf ; no wonder if he hath promised it to us , nor need we doubt at all of his power or will to confer it on us . The Devill once took our blessed Lord up to an exceeding high mountain , and shewed him all the Kingdoms of the world and the glory of them ; yea not only shewed , but promised them saying , All these will I give thee , if thou wilt fall down and worship me . But in this he was a gross lyar , since they were none of his to give , but only by the permission of him to whom he was so impudent as to promise them . And as he would have dealt with Christ , so he dealeth with foolish mortals , promising them what he cannot , nay never meaneth to perform . But far be it from this Lord , the Righteous Iudg to deal so with his servants : he hath shewed , nay he hath promised us the Kingdom , not of earth , but Heaven and the glory thereof ; and we are as sure to receive it , as if we did already enjoy it ; and therefore ought with saith to beleeve , with hope to expect , and with constancy to wait for the accomplishment of it ; remembring what he saith himself , though on another account , Heaven and earth shall pass away , but my word shall not pass away . I shut up this with this usefull gloss , It is not the the Crown of life , quam ille meruit , which he who endured hath deserved , but quam Dominus promisit , which the Lord hath promised , to wit of his meer grace and mercy . A Duke waging war with his enemy , bore in his shield the Eagle ( resembling Iupiter ) having a Crown in his beak , with this Motto , Iupiter merentibus offert , Iupiter offers it to them who doserve it . It is not so with this Crown of life , for then who should receive it ! not our best doings , nor yet worst sufferings can merit this Crown . It is called indeed by St Paul , a Crown of righteousness , to wit in respect of Christs promise ( for so it followeth , ) which the righteous Iudg ( to wit upon the account of his own word , which if he should not perform he were unrighteous ) but not in respect of our merit ; and therefore it is added , shall give ( not pay ) me in that day . Let us not then proudly challenge this Crown , as if it were that which we have merited , but withall let us be confidently assured of it , since it is that which the Lord hath promised . 2. To them that love him ; which is the last particular of the Text , and shall in a few words be dispatched . For the explication hereof , there are two Questions to be resolved ; What it is to love this Lord ? and Why the qualification is changed , from enduring to loving ? In answer to the first Quaery , be pleased to know , that the love of Christ in its utmost latitude , includeth an esteem of a desire after , and a delight in him : Esteem is as the foundation , Desire as the wall , and Delight as the Roof of this fabrick of love : Esteem is the beginning , Desire is the progress , and Delight is the consummation of love . Finally , Esteem is as the ballast to make the Ship steady , Desire as the sayls , by which it passeth through the Ocean , and Delight is the musick , which welcometh it to the shore . 1. To love the Lord Christ , is to set an high rate and value upon him , so as to reject all things in comparison of him . Iudgment is the source and spring of affection , from whence it proceeds , and according to which it is proportioned . He that hath an equall esteem of a base lust , a brutish pleasure as of Christ , cannot be said to love him ; he onely hath a right affection to him , who ( with St Paul ) accounts all things loss and dung for the excellency of the knowledg of him . What is thy beloved more then another beloved ? said those blind daughters of Ierusalem , who being ignorant of his excellency , knew not how to judg of his worth ; but the spouse of Christ having her eyes opened to see him , knoweth how to value him ; and therefore returneth this answer , he is the chiefest among ten thousands . 2. To love this Lord , is earnestly to long after union and communion with him . As Samuel told Saul , that all the desires of the Israelites were upon him ; so is it with the Christian in respect of Christ , who is the center in which all the lines of his desire meet ; Whom have I in Heaven but thee , and there is none on earth I desire besides thee , is the language of Love . As those two friends begd of Vulcan , that he would new make them into one ; so doth the Christian desire to be one with Christ , and Christ with him , to dwell in Christ , and Christ in him . 3. To love this Lord , is to take a sweet complacency in the presence and enjoyment of him : The Hebrew word which signifieth to love , endeth in litera quiescenti , in a quiescent letter ; the acquiescency of the soul in the object beloved , is the perfection of love . When the desire cometh ( saith Solomon ) it is a Tree of life ; so it is when Christ cometh to the soul which loveth him . It is observable how these two are joyned together ; my beloved Sonne in whom I am well pleased , the latter unfolding the former ; and then is Christ our beloved , when we are well pleased with him . Good old Iacob having seen his darling Ioseph , saith It is enough : Good old Simeon having embraced Christ in his armes , saith , Lord now lettest thou thy servant depart . The Christian enjoying the presence of Christ is fully satisfied , not regarding the best delights this world can afford him . By this time you see what it is to love Christ : That which would next be inquired is , Why our Apostle changeth the qualification ? It had been more proper and agreeable with his precedent discourse to have said , which the Lord hath promised to them that endure ; and no doubt this is intended to be included : But if you duly weigh , you shall find very good reason for the alteration , and that in a threefold respect ; since we may probably conceive , that our Apostle hereby intended a restriction , a direction , and an enlargment . 1. Them that love him , implyeth a restriction , letting us see to what kinde of endurers this Crown belongs , namely to such as endure out of a love to Christ : Oramus , jejunamus ( saith an Ancient ) we pray , we fast , I may add , toleramus , we suffer ; sed quid sine charitate , but what is all without love ? though I bestow all my goods on the poor ( saith St Paul ) yea though I give my body to be burned and have not charity , I am nothing : and though the charity there intended be love to the brethren , yet it may be applied to the love of Christ , without which the greatest sufferings are of no value in Gods esteem . There is an enduring out of necessity , because we cannot help it ; there is an enduring out of vain glory , that we may gain the repute of courage ; and there is an enduring out of charity , to which our love to this Lord induceth , when we suffer for his sake ; and it is onely this enduring which entituleth us to the Crown . 2. Them that love him , involveth in it a direction , whereby we may be enabled to endure , namely by this grace of love . That challenge of St. Paul is very apposite to this purpose , if with some Expositors we construe it of our love to Christ : Who shall separate us from the love of Christ ? shall tribulation , or disiress , or persecution , or famine , or nakedness , or perill , or sword ? Whilest love to Christ will enable us to endure all these for Christs sake ? Hence it is that the holy Scriptures compare it to death , not onely because it separateth as it were the soul from the body , to joyn it with its beloved object ; but likewise ( as St Austin observeth ) because as there is no opposition to be made against death , so neither against Love , which overcometh all difficulties , even death it self ; and in that respect is not only strong as , but stronger then death . 3. Once more : Them that love him , carrieth with it an enlargement of this remuneration , as belonging not onely to them who actually endure , but to all who love Christ . All Christians are not called to endure temptation ; and if they be not called to it , they ought not to put themselves upon it , To you ( saith the Apostle ) it is given , not only to beleeve , but to suffer ; ability of suffering , especially death , is a gift not conferr'd on all Christians ; and this Lord onely calls them to suffer whom he fits for it . But least those Christians who were not put upon such eminent service , might think that therefore they had no part in the Crown , the Apostle enlargeth the qualification to all who love Christ . Indeed every Christian ought to have a minde in some measure ready to endure what Christ shall require , and where there is this love of Christ , there will be this readiness . But if it please this Lord that thy Lott fall in halcyion dayes , when the Church enjoyeth rest and prosperity ; or if in suffering times , by his providence thou art not called to endure , yet be not discouraged , this Crown is promised by this Lord , not onely to them that endure , but to them that love him . I end all therefore with that exhortation of the Psalmist ; Oh love the Lord all you his Saints ! Love him for his own sake , that is amor amicitiae , a love of friendship , and most acceptable . Indeed if you look upon him , you cannot choose but love him , for he is altogether lovely to a spirituall eye . And shew the reality of your love , by your sorrow for his absence , and joy in his presence ; fear to offend him , care to please him , by avoiding what he forbids , and performing what he requireth ; by your willingness to hate Father and Mother , goods and lands ; to endure reproach and shame , losses and crosses for his sake ; and then quid non speramus amantes ? what may not Christs friends hope for ? If you love him he will love you , nay he loved you before you loved him , and by that so much the more obligeth you to love him : he loved you so as to doe , nay so as to die , not onely by acting , but enduring : let your love answer his , and if nothing else will prevail , love him for your own sakes , for the Crownes sake which he hath promised to ( and will in due time confer on all ) them that love him . And thus I have finished the Text ; wherein you have beheld the bliss of the man that endureth temptation and loveth the Lord . But perhaps you will ask , Where is this man to be found ? The truth is , such an one ( like those Pearls called Unions , because found one by one ) is very rare , but yet such there have been in all ages ; and loe here the liveless dust of such a man , Mr Thomas Bowyer Merchant , of whom I can truly say , whilest he lived he loved the Lord , and endured temptation ; and now he is dead , I justly hope , he is blessed with a Crown of life . If you peruse the sacred Writ , you will finde the blessed man described by severall characters ; the Ladder which reacheth to Heaven , consisting of many steps ; nor do I know any of them which might not in some measure be applied to him . Indeed he was not onely a Starre but a Constellation , or rather an Heaven bespangled with many Starres : his life was not a single leaf , but a book of many leaves , and those filled with the lines of good works . Finally , he was not onely Flower , but a Garden adorned with the choice flowers of many excellent Virtues : To gather them all , would ask more time then can be spared , and therefore passing over his Temperance , Iustice , Prudence , with many others , I shall onely cull out four choice Flowers to strew upon his Herse , and then I shall commit him to the ground , and you to God . 1. The first is the Marygold of Piety , which is called in my Text , the love of the Lord ; a grace whereof he gave manifest evidence , by his due regard of Gods worship , affectionate love to Christs Ministers , constant adherence to the Truth , and passionate sympathy with the Church . 1. He was a man much given to Religious exercises , and as he made choice of a single life , so for some years before his death , he sequestred himself from secular affairs , that he might have more opportunity of conversing with God . So long as he had ability of going and hearing , he duly waited on the publique administrations , where I have severall times been an eye witness of his reverend and devout attention . Nor was he ( as I fear too many are ) negligent of family dutyes , in praying with , and giving instructions to them , withall allotting much time to his closet devotions ; so that I may truly say of him , in the words of David concerning the blessed man , His delight was in the Law of the Lord , and therein he did exercise himself day and night . 2. He was an entire and cordiall friend to the Orthodox and faithfull dispensers of the Word of Christ ; he delighted to hear them , joyed to see them , desired their prayers , their company , and was never better then when he had them at his Table ; yea their very feet were beautifull in his eyes . 3. The truly Reformed Religion of the Church of England , in which he had been educated , he stedfastly adhered to , and according to his knowledge ( which was not small , in Divine as well as other matters ) he zealously asserted her Doctrine and Discipline , against hereticall and schismaticall Antagonists . Finally , He was one of the mourners in Sion , for the heynous sins of the Nation , and grievous calamities of the Church ; oftimes sending up cryes and groans to Heaven in secret , for the forgiveness of the one , and redress of the other : Upon all which considerations , I suppose none will deny him the title of Religious man . 2. A second Flower is the Rose of Charity , a Virtue which ever attendeth upon the former , the Lov● of God , and of our neighbour being inseperable . The Charity of this our Brother , was though extended to all , yet especially directed towards the poor and needy , whom ( according to another character of Davids blessed man ) he considered , and that so as to relieve , answerable to that estate wherewith God had blessed him . In his last Will and Testament , he hath remembred the poor of this , with some other Parishes ; and hath taken care for the putting of Ten poor youths forth to Apprentiships . Being a Citizen , he hath not forgotten Christs Hospitall . Being a Merchant , he hath made provision for Ten Seamen , maymed in Merchants service : and being ; ( as I have already told you ) a true Fiend to the Clergy ; he hath given an Hundred pounds to be distributed among Ten poor Ministers , and Ten poor Ministers Widowes , whom ( being very well acquainted with their persons and necessities ) he hath nominated himself . Nor must I omit to tell you ( that I wish all rich men would practise ▪ ) that the charity of his life was far more then that of his death . He gave when it was in his power to have kept , he scattered his almes with both hands , and yet the one hand must not know what the other did ; by all which it appeareth he was a truly charitable man . 3. A third Flower is the Violet of Humility , that grace which is the first step in the scale of blessedness , erected by our Saviour : This worthy man , though rich in grace was poor in spirit ; though ( to use St Pauls phrase ) he laboured more abundantly then many others in doing good ; yet ( as I have often heard him say ) he thought he could do nothing , looking upon himself as an useless branch , an unprofitable servant : and so far was he from being one of those Pharisees , who trusted to themselves , that they were righteous and despised others , that he judged others better then himself , and trusted onely to the mercy of his God , and Righteousness of his Redeemer . The last Flower is the Camamile of his Patience , a Virtue wherein this our Brother was most exemplary , for which reason I made choice of this Scripture , to be the subject of my discourse at his Funerall . It pleased the All-wise God to visit him severall years before his death , with the tormenting pain of the Stone ; he was scarce at any time wholly free , and sometimes exceedingly tortured as it were upon the Rack ; and as if God intended him to be another Iob , he gave him a great measure of patience , being never heard , no not in his sharpest fits , to charge God foolishly , or break forth into any repining language . He sometimes desired to die , not out of a fretting impatience at the miseries and pains he endured , but ( as his own words were ) because he longed to be with God , with whom I doubt not but he now is in case , in rest , in joy and falicity . And now they who knew not this worthy Person , will be ready to think I have said too much , but they who knew him , know I have said too little , since I cannot say enough . The commendation of this our Brother is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not the work of one tongue , especiall one so unskilfull as mine . In whatsoever I have said , I have onely born witness to the grace of God bestowed upon him ; and though I am sure I have not spoken all the truth , I am no less sure I have spoken nothing but the truth ; nor do I doubt but many tongues are ready to attest the verity of what hath been spoken . It will I suppose be needless now to tell you , how great a loss to the Clergy ( my self in particular ) the Parish , his near Relations , this City , nay the whole Church , the loss of this good man is ; nor dare I here enlarge , least sorrow put a stop to my speech . My design in his commendation , is , our consolation , that considering on the one hand the good works which he did , and on the other , the many pains which he endured , all who knew and loved him may be comforted , in that he is released of his miseries , and hath in part received the recompence of his vertues . I have but one word to add , to my worthy friend his surviving Brother , that the vertues of the dead may still live in him , to the glory of God , the comfort of himself , the Honour of the Family , which hath for many years been of good repute in this City , and the welfare of his posterity , who I am confident will fare the better for the prayers and piety of their deceased Uncle ; especially those prayers being ( as I hope they will be ) renewed , and that piety imitated by their living Father . Nothing now remaineth , but that we all joyn together in giving God thanks for the Excellant Example of this good man , and express that thankfullness in our lives by following his piety , charity , humility , patience , with all those graces which did shine forth in him , that in due time , together with him , and all others departed in the faith and love of Christ , we may receive that Crown of life , which the Lord hath promised to them that love him . Amen . FINIS . Errata . Page 2. line 30. after begin read we . p. 4. l. 22. r. neer . p. 9. l. 30. dele one . p. 12 , l. 32. dele e. p. 14. l. 7. for al. r. ul . A Catalogue of those Sermons that have been Printed since the Sermon Preached at St. Pauls Church , to the Native Citizens of London , May the 27th 1658. at the end of which , there is a Catalogue of all his other Sermons formerly Printed . THe first Generall Epistle of St Iohn the Apostle , Unfolded and Applied ; the second Part : In thirty seven Lectures on the second Chapter , from the third verse to the last . A sad Prognostick of approaching Judgment ; or , The happy misery of good men in bad times . A Sermon Preached at St Gregories , Iune the 13th 1658. for the Funerals of the Reverend Iohn Hewit , D. D. Mans last Journey to his long Home . A Sermon Preached at the Funerals of the Right Honourable Robert Earl of Warwick , Iune the 9th 1659. The Pilgrims Wish ; or , The Saints Longing . Discussed in a Sermon Preached in St Bennets Grace-Church , at the Funerals of Mr , Anne Dudson , late Wife of Mr Edward Dudson of London Draper , Ianuary 11th 1658. A Looking-glass of Humane Frailty set before us . In a Sermon Preached at the Funerals of Mrs Anne Calquit , late Wife of Mr Nicholas Calquit Draper , at Alhallows the lesse , in Thames-street London , April , the 19th 1659. Carduus Benedictus , the Advantage of Affliction ; or , The Reward of Patience . Unfolded in a Sermon preached at the Funerals of Mr Thomas Bowyer Merchant , at St Olaves Iew●y , February the 22th 1659. All Printed for Ioseph Cranford , and are to be Sold at his Shop , at the Sign of the Castle and Lyon in St Pauls Church-yard . Notes, typically marginal, from the original text Notes for div A45544e-330 Prov. 10. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in benedictionem . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Sept. Cum laudibus . Vulg. Zeno . Notes for div A45544e-1480 Gen. 1. Ver. 13. Ver. 2. a Pro : 24.10 . a Pet. Ver. 3. Mat. 16. 24. Epict●● . Psalm 111. Acts 7. 2 Cor. 4. Gen. 2. Psalm 1 49. Rev. 1. 1 Pet. 5. 4. Phil. 4 1. 1 Thes. 2. 20. Mat. 25. 21. Isa. 53. 10. 1 Pet. 5. 3. Greg. M. Hieron. Sen. Ep. Rev. 12 1. Rom. 8. 2 Cor. 4. Heb● . 11. Aug. Aug. medit. . 1 Cor. 1. 2 Tim. 2. Chrysol. Rev. 2. 10. Rom. 9. Mat. 28. Luk. 12. 32. See my 2d part on St Iohns first Epistle the 33th Lecture . 1 Pet. 1. 25. Psal. 12. 7. James 2. 1. Matth. 4. Matth. 5. 17. ● Tim. 4. Quest . 1. Phil. 3. Matth. 3. 17. Luk. 2. 29. 3 Quest . 2. 1 Cor. 13. 3. Rom. 8. Aug. Phil. 1. Psal. 31. Psal. 2. Psal. 41. 
A44673	----	A discourse concerning the Redeemer's dominion over the invisible world, and the entrance thereinto by death some part whereof was preached on occasion of the death of John Hoghton Esq, eldest son of Sir Charles Hoghton of Hoghton-Tower in the county of Lancaster, Baronet / by John Howe ... Howe, John, 1630-1705. 1699 Approx. 222 KB of XML-encoded text transcribed from 125 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44673 Wing H3021 ESTC R19328 11760173 ocm 11760173 48663 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44673) Transcribed from: (Early English Books Online ; image set 48663) Images scanned from microfilm: (Early English books, 1641-1700 ; 535:12) A discourse concerning the Redeemer's dominion over the invisible world, and the entrance thereinto by death some part whereof was preached on occasion of the death of John Hoghton Esq, eldest son of Sir Charles Hoghton of Hoghton-Tower in the county of Lancaster, Baronet / by John Howe ... Howe, John, 1630-1705. 31, [1], 213 p. Printed for Tho. Parkhurst ..., London : 1699. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hoghton, John, d. 1699. Funeral sermons. Sermons, English. Future life. 2004-10 TCP Assigned for keying and markup 2004-12 SPi Global Keyed and coded from ProQuest page images 2005-01 Rachel Losh Sampled and proofread 2005-01 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A DISCOURSE Concerning the Redeemer's Dominion over the Invisible World , AND THE Entrance thereinto by Death . Some part whereof was preached on occasion of the Death of JOHN HOGHTON Esq eldest Son of Sir Charles Hoghton of Hoghton-Tower in the County of Lancaster ; Baronet . By JOHN HOWE , Minister of the Gospel . LONDON , Printed for Tho. Parkhurst , at the Bible and three Crowns in Cheapside near Mercers-Hall , 1699. TO THE Most deservedly Honoured , AND Truly Honourable , Sir CHARLES HOGHTON AND THE Lady MARY HOGHTON Of Hoghton-Tower . Grace , Mercy , and Peace , &c. YOU will , I know , count it no indecency , that , when God hath so nearly , many Years ago , join'd you , in Relation , in Affection , and now , so lately , in the Affliction , equally common to you both , I do also join your Names on the same paper , and make this solemn Address to you together . It is by the inestimable favour of Heaven , that the mutual Interest God hath given you in each other , as it obliges , doth also ( as I have great reason to hope ) effectually dispose and enable you ; so , not only to partake in the Comforts , but in the Sorrows that are common to you both , as that the former shall be greatly increased , and the latter proportionably allay'd , and mitigated , thereby . Thus is the Advantage of your Conjugal State , both represented in God's Designation , and apprehended , in your own Experience . And you are to consider the Blessing of God herein , as having a peculiarity in it , not being extended to all so related , neither to all that were great in this World , nor to all that were Pious , and Good. Great worldly Felicity , hath been rendered insipid and spiritless . Great Calamities , much the more bitter , by the want of a meet mutual helpfulness , between such Relations . A Great , and a Good Man in his time . A Prince ( as he is thought to have been ) in his Country , a Man that was perfect , and upright , one that feared God , and eschewed Evil , when he lost not one , not the eldest , only , of his numerous Offspring , ( as you have ) but all at once , seven Sons , and three Daughters , with such concomitant Circumstances of accumulated Afflictions , as blessed be God , are not in your Case ; and might now expect some relief , from his other self , the nearest and most inward Companion of his Life , and partaker of his Joys and Sorrows ; All the Succour he hath from her , was ●n impious endeavour to provoke and irritate his Spirit , that taunting Scoff , Dost thou still retain thy Integrity ? and that horrid Advice , Curse God and Die. Whereas that rational , religious , Soul-composing Thought , shall we receive good things at the hand of God , and not also evil things ? was deeply fixed in the mind of the one ; how much more effectually relieving had it been , if it had circulated between both the Relatives ; and they had , alternately , propounded , and enlarged upon it , to one another ! With you , I cannot doubt , it hath been so ; and that you have made it your Business to improve your mutual Interest , not to aggravate , but to alleviate , your Affliction each to other . You have , both of you , great occasion , and obligation , to revolve and recount to each other , the many good things you have received at the hand of God , to mitigate what there is of Evil , in this dispensation . Both of you have sprung of Religious , and Honourable Families , favoured of God , valued , and beloved in the Countries where he had planted them . They have been both , seats of Religion , and of the Worship of God. The Resorts of his Servants . Houses of Mercy , to the Indigent . Of Justice , to the vitious . Of Patronage , to the sober , and vertuous . Of good Example , to all about them . You were , both , dedicated to God , early , and he gave early Testimony of his accepting the Dedication . He began with you both betimes , blessing your Education , and owning you for his , by disposing and forming your Spirits to own , betimes , the God of your Fathers . He hath blessed you indeed , adding the spiritual Blessings in heavenly things , to your many earthly Comforts . Which Jabez migh● mean , not content , with a common Blessing ; and the more probably , from the acceptance he found , 1 Chron. 4.9 , 10. God granted his Request , as Solomon's , 1 Kings 2.10 . When his Request was as little vulga● . You both concurred , in the Dedication of this your Son , as in the rest of yours ; and I doubt not with great seriousness ; you Covenanted with God in Christ , to be his God. And if he enabled you to be in good earnest herein , even that was of special Grace and Favour ; and ought to come into the account of the many good things you ●ave received of God's hand , as offering to God willingly , did , in the estimate of David : when the Oblation was of a meaner kind , 1 Chron. 29.14 . But then you ought to consider , what the import , and meaning was of that your Covenant , wherein you accepted God in Christ to be the God of your Son ; and dedicated him to God through Christ to be his . Was it not absolute , and without limitation ? that God should be a God to him entirely , and without reserve ? and that he should be his , absolutely , and be dispos'd of by him , at his Pleasure ? Otherwise , there was a repugnancy , and contradiction , in the very terms of your Covenant . To be a God to him ! Is not , God , the name of a Being incapable of limitation ? Doth it not signify infinite unlimited Power , and Goodness ? To be a God to any one , therefore , under restriction , is to be a God to him , and no God. And so to Covenant with God , can neither have sincerity in it , nor good sense . He can be under no restraint , in the exercises of his Power , and Goodness towards any , to whom he vouchsafes to be their God in Covenant ; but what he is pleased to lay upon himself ; which must be from his own Wisdom and good Pleasure , to which in covenanting we refer our selves ; with particular Faith , in reference to what he hath expresly promis'd ; and with general , that all shall be well , where his Promise is not express . But from our selves , nothing can be prescribed to him . He must be our all , or nothing ; in point of Enjoyment as our Sovereign , all-comprehending Good ; in point of Government , as our Sovereign all-disposing Lord. So we take him , in Covenanting with him , for our selves , and ours . For he so propounds , and offers himself , to us ; If we accept , and take him accordingly , there is a Covenant between him and us , otherwise we refuse him ; and there is no Covenant . When he promises , as to his part , he promises his all ; to be God all-sufficient to us ; to be ours in all his Fulness , according to our measure , and capacity : we are not straitned in him , but in our selves . He undertakes to be to us , and do for us , all that it belongs to him , as a God to be , and do . To give us Grace and Glory , about which , there can be no dispute , or doubt , they are always , and immutably good . And to withhold from us no good thing , Here , are comprehended , with the former , inferiour good things , about which , because they are but mutably , and not always good , there may be a doubt , whether , now and in present Circumstances , they will be good for us , or no. And now , it belongs to him , as he is to do the part of a God to us , to judg and determine for us : for which he alon● is competent , as being God only wise , and otherwise he were not God all-sufficient ; And not to leave that to us , who are so apt to be partial , and mistaken , in our judgment . But when he makes his Demand from us , of what we on our part are to be , and do ; he demands our all , absolutely ; that we surrender our selves and ours , whatsoever we are , and have , to his pleasure and dispose , without other exception , or restriction , than by his Promise , he hath laid upon himself . Nor are we to think it strange there should be this difference , in the tenour of his Covenant , between his part and ours . For we are to remember , The Covenant between him , and us , is not , as of Equals ; He Covenants as God ; we , as Creatures ; He , according to the universal , infinite perfection and all sufficiency of a God , we , according to the insufficiency , imperfection and indigency of Creatures . These things were ( I doubt not ) all foreknown , and , I hope , considered by you , when you so sol●mnly transacted with God , concerning this your Son ; wherein you could not but then take him for your God , as well as his God. It needs now only to be apply'd to the present Case ; and it manifestly admits this Application , viz. That this his disposal of him , in taking him , now , up to himself , to be glorify'd by him , and to glorify him , in the Heavenly state , was a thing then agreed upon , by solemn Covenant , between God and you . It was done by your own vertual , and unretracted consent . The substance of the thing was agreed to expresly ; that God should be his God , and finally , make him happy , and blessed in himself . But if you say , you would only have had his compleat Blessedness , yet a while defer'd ; I will only say , could you agree with that God , whose he was , and whose you are , about the substance of so great a Transaction , and now differ with him about a Circumstance ? And besides , all Circumstances must be comprehended in your Agreement . For taking him to be your God , you take him to be Supream Disposer in all things : and his Will to be in every thing the Rule , and measure of yours . Which you have expresly consented to as often as you have pray'd , either in the words , or after the tenour , of that Prayer , wherein our Lord hath taught us to sum up our Desires , and represent the sense of our Hearts . But besides the Duty , that is both by his Law , and by Covenant-agreement , owing to God , it is also to be considered , as an high Dignity , put upon you , to be the Covenanted-Parents of a glorified Son ; a matter of greater boast , than if you could say our Son ( to repeat what I formerly ly wrote ) is one of the greatest Princes on Earth ! How far should Paganism be out-done , by Christianity ! which exhibits to our view Death abolish'd ! Life , and Immortality brought to light , by Jesus Christ , in the Gospel ! 2 Tim. 1.10 . Which sets before us all the Glories of the other World in a bright representation ! Which , if we believe , That Faith will be to us , the substance of what we hope for , and the evidence of what we see not . Thus , tho you saw not the kind reception , and abundant entrance of this Son of your Delights , into the everlasting Kingdom , it will yet be a thing evident to you ; and your Faith will render it a great , and a most substantial Reality . Pagans had but obscure glimmerings of such things ; and in such afflicting Cases , when they have occurr'd , comparatively lank , and slender Supports ; yet such as were not to be despis'd . Should I transcribe what I find written in way of Consolation by Plutarch to Apollonius , upon the loss of a Son , you would see what would give both Instruction and Admiration . I shall mention some Passages . He praises the young Person , deceased , for his Comliness , Sobriety , Piety , dutifulness towards Parents , obligingness towards Friends , acknowledges that Sorrow in the case of losing such a Son , hath ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a principle in Nature , and is of the things that are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not in our Power , or which we cannot help ; That to be destitute of it is neither possible , nor fit . That an Apathy , or insensibleness in such a Case is no more desireable , than that we should endure to have a Limb , a part of our selves , cut , or torn off from us without feeling it . But yet affirms that immoderate Sorrow upon such an occasion is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) preternatural , and hath a pravity in it , and proceeds from a misinform'd mind . That we ought in any such Case to be neither ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) unaffected , nor ill affected . He tells his Friend a Story ( The meaning whereof , is more considerable to us , than the Credit of it , as perhaps it was to him ) concerning two Graecian Youths , Cleobis and Biton , whose Mother having a Duty to perform in the Temple of Juno , and the Mules , not being at hand , in the instant , when she expected them , to draw ●er Chariot thither , they most officiously drew it themselves ; with which act of Piety their Mother was so transported , that she made her Request to Juno , on their behalf , that if there were any thing more desirable unto Mortals , than other , she would therewith reward her Sons ; who thereupon threw them into a Sleep , out of which they awak'd no more . Thereby signifying , that Death was the best gif● that could be bestow'd upon Pe●sons of such supposed Piety , as they ! To which purpose , is what he relates concerning the Death of Euthynous an Italian , referr'd to , towards the close of the following Discourse . Son , and Heir to the ample Estate , of Elysius , a Person of principal Dignity among the Terinaeans . To whom anxiously enquiring of Diviners , concerning the cause of this Calamity , the Spectre of his Son , introduced by the Father of the latter , appear'd in his Sleep , shewing him certain Greek Verses , the sum whereof was , Thy Enquiry was Foolish . The Minds of Men are vain , Euthynous rests by a kindly decreed Death , Because his living longer , had neither been-good for him , nor his Parents . He afterwards adds , A good Man , when he dies , is worthy not so much of Lamentations , as of Hymns , and Praises . He animadverts upon the aptnes● of Parents to quarrel with any circumstanc●s of a Son's death ; be th●y what they will , If he die abroad , then the aggravation is , that neither the Father nor the Mother , had Opportunity to close his Eyes ; If at home , then , how is he pluck'd away , even out of our Hands ! He gives divers memorable instances , of sundry great Persons , bearing with strange composure of Mind , the same kind of Affliction . I omit what he wrote to his Wife on their loss of a Child . As also to recite many , very instructive Passages , out of Seneca writing to Marcia , on the same account , viz. by way of Consolation , for her loss of a Son , and to Helvia , for her loss in the same kind . To Polybius , having lost a near Relation , &c. But we have the Oracles of God , and do , too commonly , less need to receive Instruction from Heathens , than deserve to be reproached by them . That there is so frequent Cause for the Complaint of that an●ient Worthy in the Christian Church . Non praestat Fides quod praestitit Infidelitas . The Infidelity of Pagans , performs greater things than the Faith of Christians . Their sedate Temper , their Mastery over turbulent Passions , may , in many instances , shame our impotency , and want of self-government , in like Cases . For who of them have ever had , o● could have so great a thing to say , as is said to us by the Word of the Lord , 1 Thess. 4.13 . For this very purpose , that we may not sorrow concerning them that are asleep , even , as others , who have no hope , i. e. ver . 14. If we believe that Jesus died , and rose again ; even so , them also , which sleep in Jesus , will God bring with him . For ver . 15. this we say to you ( and 't is said by the foremention'd Aut●ority , the Lord himself having revealed it to this great Apostle , and directed him to say it ) that we who are alive , and remain unto the Coming of the Lord , shall not prevent them which are asleep . Ver. 16. For the Lord himself shall descend from Heaven wi●h a Shout , with the Voice of the Arch-Angel , and with the T●ump of God ; and the Dead in Christ shall rise first . Ver. 17. Then we which are alive , and remain , shall be caught up , together with them , in the Clouds , to meet the Lord in the Air : and so shall we ever be with the Lord. Ver. 18. Wherefore comfort one another with these words . I have transcribed these few Verses , that they might readily appear to present view . And because all their Efficacy , and all our Advantage by them , depends upon our believing them ; let us closely put the question to our selves , Do we believe them ? or do we not ? The Apostle seems ●o design the putting us upon this Self reflection . Ver. ●4 . by inserting the supposi●ion , If we believe , — q d. This will effectually do the business , of allaying all our hopeless Sorrow . For , if we believe that one Fundamental Truth ( and therefore let us see whether we do or no ) of Christ's dying and rising again , it will draw such a train of Consequences , all tending to fill our Souls with a vital Joy , as will leave no place for undue Sorrow any longer . That Faith , will be still urging and carrying us forward , will make us wholly intent upon Prospect and Expectation . What are we now to look for upon such a Foundation , so firmly laid , and fully believed ? If we believe that Jesus died ! He did not submit to die , without a design ; and his rising again , speaks him Master of his Design : and that he hath it now entirely in his Power . He died not for himself , but for them he was to redeem ! And being now risen again , what must become of them ! All that follows is now matter of glorious Triumph ! If Plato , Plutarch or Seneca , had but once had such a Revelation from Heaven as this , and had that ground to believe it , that we have ; how full would their Writings have been of it ! How had they abounded , in lofty Paraphrases , upon every Period , and word of it ! The Faith of such things , would surely make a truly Ch●istian Heart , so earn●stly press forward , in the expectation of the Great things , still to ensue , as to leave it little leisure for retrospection . And this is the source of all our intemperate Sorrow , in such a Case as this , our framing to our selves pleasing suppositions , of being as we were , with such , and such Friends and Relatives about us , as we heretofore enjoy'd . As hope of what is future , and desireable , feeds our Joy ; so , Memory of good things past , doth our Sorrow . In such a Case as this , which the Apostle here speaks to , the decease of our dear Friends , and Relatives , fall'n asleep ; we are apt to look back , with a lingering Eye , upon that former state of things : and to say , as he , O mihi preteritos — O that God would recall for me the Years that are gone over — ! Or , as in sacred Language , O that I were as in Months past — When the secret of God was upon my Tabernacle . When the Almighty was yet with me ; when my Children were about me ! What pleasant Scenes do we form to our selves , afresh , of past things , on purpose to foment present Sorrow ! And whether we have that design or no , we are more prone to look back to former things we have known , than forward to future , we know not ; especially , if the further we look back , the less we find of Trouble intermingl'd in our former Course . A smooth and pleasant Path we would go over again , if Reason , and the necessity of Affairs do not recall us , and urge us forward . And so , Sir , might you find matter for a very copious , and not ungrateful recollection , to call over again , and revolve in your Thoughts , the pleasures of your Youth , ( more innocent than of many others , ) when you were incumbered with no Cares , entertain'd with various Delights , of one sort and another , in this or that pleasant Seat of your Parents . But how remote is it from you , upon Consideration , to wish your self back , into your juvenile State , and Circumstances ? How much a more generous , and God like pleasure is it , to be doing good in the World , and still to abound therein , to go forward , and do still more and more ! And , Madam , who could have a more pleasant Retrospect , upon former days , than y●u ? recounting your Antrim Delights ! the delight you took in your excellent Rela●ions , your Garden Delights , your Closet-delights , your Lords-days delights ! But how much a greater thing is it to serve God in your present Station ! as the Mother of a numerous and hopeful Offspring ? as the Mistress of a large Family ; where you bear your part , with your like-minded Consort , in supporting the Interest of God and Religion ! and have opportunity of scattering Blessings round about you ! But our Business is not recurring , or looking back . God is continually calling us forward . Time is a stream , running on , towards the vast Ocean . Tending backward , is vain striving against the Stream . And as it is the Course , and Method , of Nature , of Providence , and Grace , to tend forward , and carry us from less to greater things , in this World. So do all these conspire , to carry us on , because our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our highest pitch , cannot be here ; to yet far greater things in the greater World. Of which vast World , it is the Design of the following Discourse to give you some account ; tho , God knows , it is but a very imperfect one . Such as it is , if God only make it an occasion to you , of fixing your Minds and Hearts upon that mighty Theme , you will find it easy and pleasant to you to amplify upon it , and enlarge it to your selves . And thereby , through God's Blessing , I doubt not , arrive to a fulness of Satisfaction , concerning this late Dispensation , which hath a gloominess upon it ; but is in very deed only gloomy , on one side , viz. downwards , and towards this wretched World , this Region of Sorrow and Darkness : but on the side , upwards , and towards that other World , which casts its lustre upon it , its Phasis , and appearance , will be altogether bright and glorious . And the more you look by a believing intuition into that other World , where our Blessed Redeemer , and Lord , bears rule , in so Transcendent Glory ; the more will you be above all the cloudy Darkness , of this event of Providence , towards your selves , and your Family . Herein , your perusal of this very defective Essay , may be of some use to you . And I reckon'd it might be of more lasting and pe●manent use to you , and yours after you , and to as many others , into whose hands it might fall , as a little Book , than as one single Sermon . You will , however , I doubt not , apprehend in it , the sincere desire to assist you in this your present , difficult ●rial ; followed by the faithful Endeavour , of Most Honoured in the Lord , Your very respectful and obliged Servant , in him , and for his sake , JOHN HOWE . May 17. 1699. Rev. 1.18 . — And have the Keys of Hell ( Hades , or the unseen World ) and of Death . THE peculiar occasion of this present Solemnity , I mean , that is additional to the usual business of the Lord's Day , may be somewhat amusing to narrower and less considering minds , i. e. That I am now to take notice to you of ( what the most would call ) the premature , or untimely death of a most hopeful Young Gentleman , the Heir of a very considerable Family , greatly prepared by parts and pious Sentiments , and further preparing by study and conversation , to be useful to the Age , cut off in his prime , when the meer shewing him † to the World had begun to raise an expectation in such as knew him , of somewhat more than ordinary hereafter from him , his future advantageous circumstances , being considered , of which you will hear further towards the close of this Discourse . Nor did I know any passage in the whole sacred Volume , more apt to serve , the best & most valuable purpose , in such a case , than the words now read ; none more fitted to enlarge our minds , to compose them , and reduce to a due temper even theirs who are most concern'd , and most liable to be disturb'd , or to instruct us all how to interpret and comment aright upon so perplexing , and so intricate a Providence as this at the first , and slighter view may seem unto us . In order whereto our business must be to Explain this most weighty awful saying . and Apply this most weighty awful saying . 1. For the Explication , these 3 things are to be enquired into . 1. Who it is that claims , and asserts to himself this Power here spoken of ? 2. What it is about which this claimed Power is to be conversant ? 3. What sort of Power it is that this emblematical expression , signifies to belong to him ? 1. Who it is that claims the Power here spoken of ? . Where the Enquiry is not so much concerning the Person that makes this claim ; which all the foregoing context puts out of question to be our Lord Christ. But touching the special notion and capacity wherein he claims it , and according whereto it must be understood to belong to him . And whereas he is described by very distinct Titles , and Attributes , promiscuously interwoven in the preceding verses of the chapter , viz. that sometimes he is introduced speaking in the stile of a God ; as ver . 8. I am Alpha , and Omega , the beginning , and the ending , saith the Lord , which is , and which was , and which is to come , the Almighty . And again , v 11. I am Alpha , and Omega . But that sometimes he is represented in the form of a Man ▪ and accordingly described even from head to foot , and said to appear in the Vision that exhibits him , as one like the Son of Man , that we might certainly understand him so to be , verse 13 , 14 , 15 , 16. And such things said of him as are incident to a Mortal Man , the shedding of his Blood , verse 5. and that he was dead , verse 18. former part . Yea and expressions of this different import intermingled , that we might know it was the same Person that was continuedly spoken of under these so vastly different Characters , as , I am the first and the last ; I am he that liveth and was dead , verse 17 , 18. We may thereupon very reasonably conclude that he is not here to be conceiv'd under the one notion or the other , neither as God , nor as Man , separately or exclusively of each other ; but as both together , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as God-man , under which conjunct notion , he receives , and sustains the Office of our Redeemer , and Mediator between God , and Man Which will enable us the more clearly to answer the third Enquiry , when we come to it , concerning the Kind of that Power , which is here claimed . And which , because there can be no doubt of the justice of his claim , we are hereby taught to ascribe to him . For the management whereof , we are also hence to reckon him every way competent ; that he was par negotio that it was not too big for him . No expressions being used to signifie his true Humanity , but which are joyned with others , as appropriate to Deity . And that nothing therefore obliges us to narrow it more than the following account imports ; which we are next to enquire about ; viz. 2. The large extent of the object about which the Power he here claims , is to be conversant . i. e. Hades ( as we read , Hell but which is truly to be read ) the unseen World , and Death . The former of these , we with a debasing limitation , and ( as I doubt not will appear ) very unreasonably do render Hell. The Power belonging to Christ , we are elsewhere taught to conceive is of unspeakably greater latitude . And here we are not taught to confine it to so vile & narrow limits , as this translation gives it . All things in the Context Conspire to magnifie him , and , agreeably hereto to magnifie his Dominion . When therefore the apparent design is to speak him great , that he should only be represented as the Jaylor of Devils , and their companions , is , to me unaccountable ; unless a very manifest necessity did induce to it . From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there can be no pretence for it . Tho' it ought to be extended , it is by no means to be restrained to that sense : Which as it is the ignoblest , so it will appear but a very small , minute part of its signification ; whether we consider the literal import , or the common use of the word . Literally it signifies , but what we see not , or what is out of our sight . And as the word of which it is compounded signifies also to know , as well as to see , it may further signifie , that state of things which lies without the compass of our knowledge , even out of the reach of our mental sight ; or concerning which , tho' we are to believe what is revealed , we cannot immediately , or distinctly know it ; and in reference whereto , therefore , we are to walk by Faith , not by sight , 2 Cor. 5.7 . And the common use of the word , hath been very agreeable hereto ; with Writers of all sorts , i e. to signifie indefinitely the unseen World ; or the state of the deceased out of our World , who are , consequently , gone out of our sight , whether they were good or bad ; so as not peculiarly to signifie Hell , or any place , or state of Torment , only . It were easie to abound in Quotations to this purpose , if it were either needful , or proper in a Discourse of this nature . What I intend in this kind , I shall only set down on the by in the Margin , upon which they that will may cast their Eye † ; that the Discourse be not interrupted as to others that either have no need to be informed in this matter , having known as much before , as can be now told them ; or no inclination to be diverted from their present purpose in reading ; apprehending that what is generally told them , only concerning the usual signification of a word , is not said without some ground . And let Texts of Scripture be consulted about that , how Hades , and ( the correspondent word in the O. T. ) Shee l , are used there . If we take the Help of Interpreters , the impartial . Reader is to judge of their Fidelity , and Ability who go our way * . Upon the whole , it being most evident , that Hell , is but a small , and mean part of what is signified by Hades , it will be very unreasonable to represent or conceive of , the Power here ascribed to our Lord , according to that narrow notion of it . And would be a like incongruity , as if , to magnifie the Person of highest Dignity , in the Court of a mighty Prince , one should say , He is the Keeper of the Dungeon . Th● word it self , indeed , properly taken , and according to its just extent mightily greatens him i.e. 't is as much as to say , his Dominion is of unknown limits ; such as no Eye can measure . We think with a sort of veneration , of what is represented as too big for our knowledge . We have a natural awe and reverence for unsearchable darkness . But in the mean time we herein suffer a just diminution of our selves ; that when our enquiry stops , and can proceed no further , it being but a very little part of the Universe that lies within our compass , having tir'd our enquiring Eye , and Mind , upon all the rest we write Hades , call it unseen , or unknown . And because we call it so ; in reference to us , God himself calls it so too . It being his way ( as is observed , by that noted Jew * ) speaking to men , to use the tongue of the children of men , to speak to them in their own language , and allow them to coin their own words . Which at first they often do very occasionally ; nor , as to this , could they have a fairer , or a more urgent occasion , or that is more self-justifying than in one word to say of that other World , that it is Hades or invisible , when that is truly all that they have to say , or can have any immediate notice of about it . It hath therefore its rise from our selves , and the penury of our knowledge of things . And is at once both an ingenuous confession , with some sort of modest cover , and excuse of our own ignorance . As with Geographers , all that part of this Globe , which they cannot describe , is Terra incognita ; and with Philosophers , such Phaenomena , in nature , as they can give no account of , they resolve , shortly and in the most compendious way , into some or other occult quality , or somewhat else , as occult . How happy were it , if in all matters that concern Religion , and in this , as it doth so , they would shut up in a sacred venerable Darkness , what they cannot distinctly perceive , it being once by the undeceiving Word expresly asserted , that it is , without , therefore , denying its reality , because they clearly apprehend not what it is . With too many their Religion is so little , and their pride and self-conceit so great , that they think themselves fit to be Standards . That their Eye or Mind , is of a size large enough to measure the Creation ; yea and the Creator too . And by how much they have the less left them of Mind , or the more it is sunk into Earth and Carnality , the more capable it is of being the measure of all reality of taking the compass , of all being , created and uncreated . And so that of the Philosopher takes place in the worst sense can be put upon it [ to see Darkness is to see nothing ] All is nullity that their sense reaches not . Hades is with such , indeed , empty , imaginary , Darkness ; or in plainer English there is neither Heaven nor Hell , because they see them not . But we ought to have the greater thoughts of it , not the less , for its being too big , too great , too glorious for our present view : And that it must as yet , rest , as to us , and so let it rest a while , under the name of Hades . The unknown Dominion of our great Lord. According to that most express account he at his Ascension gave of the Existence of both parts together , that less known to us , and that more known , Matt. 28.18 . All power is given to me both in Heaven and Earth . That Death is added , as contained also within the limits of our Lord's Dominion , doth expresly signifie his custody of the passage from this Visible World to the Invisible ; viz. as he commands the entrance into each distinct part of Hades , the Invisible World , consisting of both Heaven , and Hell , so he hath power over Death too , which is the common out-let from this VVorld , and the passage unto both . But it withall plainly implies , His very absolute Power over this Visible VVorld of ours also : For it signifies he hath the power of measuring every ones time here , and how long each Inhabitant of this World shall live in it . If it belong to him to determine when any one shall die , it must by consequence belong to him to assign the portion and dimensum of time that every one shall live . Nor is there any conceivable moment in the time of any ones life , wh●rein he hath not this power of putting a period by death thereunto , at his own pleasure . He is therefore signified to have the power of every man's life and death at once . And the Power of Life and Death is very high and great Power . He therefore herein implicitly claims , what is elsewhere expresly ascribed to him , Rom. 14.78 , 9. None — lives to himself , ( i.e. de jure , no man should ) or dies to himself : For whether we live , we live unto the Lord , or whether we die , we die to the Lord ; whether we live therefore or die , we are the Lords . For to this end Christ both died , and rose again , and revived , that he might be Lord , both of the dead and living . In summ , here is asserted to him a Dominion over both Worlds ; this , in which we live , and that , into which we die , whether the one or the other part of it . And so in reference to Men , who once have inhabited this World , the sense of this ●ext , and that we are insisting on , is the same . Tho' Hades is of vastly larger extent than only to be the receptacle of such as have liv'd here ; it having also , in both the parts of it , innumerable Inhabitants who never had a dwelling assigned them in this World of ours at all . But thus far we have the vast extent of our Lord Christ's Dominion , competently cleared to be the proper intendment of this Text. And that it never meant so faint and minute a representation of it , as only to make him Keeper of the bottomless Pit. Tho' of that also he hath the Key ; as we shall further take notice . But are , now to enquire of , what will tak up less time . 3. The Kind of that Power over so vast a Realm , or manifold Realms , signified by this emblematical expression , of having the Keys , & ● . Every one knows , that the Keys are Insignia ; some of the tokens of Power ; and according to the peculiarity of the Object , may be , of Divine Power . The Jews , as some Writers of their Affairs say , appropriate the Keys of three , others of four things to God only . Of Life , or the entrance into this World. Of the Rain , or the Treasures of the Clouds . Of the Earth ( say some * ) as of the Granary of Corn. And of the Grave . Of which , says one of their own . — The Holy Blessed , one hath the Keys of the Sepulchres in his hand , &c. And , as we may be sure he admits thither , so he emits from thence ; and ( as he says ) in the future Age , the H. B. one will unlock the Treasures of Souls , and will open the Graves , and bring every Soul back into its own body , &c. Nor is this Key of the vast Hades , when it is in the hand of our Redeemer , the less in the hand of the Holy , Blessed One ; for so is he too . But it is in his hand as belonging to his Office , of Mediator between God and Man , as was before said . And properly the phrase signifies Ministerial Power , being a manifest allusion to the common usage , in the Courts of Princes , of entrusting to some great Minister the Power of the Keys ; as it was foretold of Eliakim , Isa. 22. that he should be placed in the same high station in Hezekiahs Court , wherein Shebna was , of whom so severe things are there said ; and that the Key of the House of David , should be laid upon his shoulder , &c. ver . 20 , 21 , 22. And the House of David , being a known Type of the House or Church of God ; and he himself , of Christ , who , as the Son , hath power over the whole house , according to this typical way of speaking our Lord is said , Rev 3.7 . to have the Key of David , to open so as none can shut , to shut so as none can open , i. e. to have a final decisive power in all he doth , from which there is no appeal . Nor could any thing be more congruous , than that having the Keys of the Celestial House of God , the Heavenly Palace of the Great King , the Habitation of his Holiness and Glory , in which are the Everlasting Habitations , the many Mansions , the Places prepared for his Redeemed ; he should also have the Keys of the Terrestrial Bethel ; which is but a sort of Portal , or Vestibulum to the other . The House of God , and the Gate of Heaven . And as he is implied to have the Keys of this introductive , preparatory Kingdom of Heaven ( as the Keys of the Kings Palace , where is the Throne or Seat of Government ; and the Keys of the Kingdom must mean the same thing ) when he is said to give them to the Apostle Peter , and the other Apostles : This was but a Prelude , and a minute Instance of his Power of those Keys of Hades , and of the glorious Heavenly Kingdom it self contained therein , which he was not to delegate , but to manage himself immediately in his own Person . If moreover he were signified by the An●el , Rev. 20.1 . who was said to have the Key of the bottomless Pit ; That also must import a Power , tho' great in it self , yet very little in comparison of the immense Hades , of which he is here s●id to have the Ke●s . So remote is it , that the Power ascribed to him there , should be the measure of what he here assets to himself : And the difference must be vastly greater than it is possible for us to conceive , or parallel , by the difference between having Power over the Palace , & all the most delightful & most spacious Territories in the vastest Empire of the greatest Prince , and only having Power over a Dungeon in some obscure corner of it Which for the great purposes , whereto all this is it be applied , we can can scarcely too much inculcate . And to such application let us now with all possible seriousness and intention of spirit , address our selves . Which will consist in sundry Inferences , or Deductions , laying before us some suitable matter , Partly of our Meditation , Practice . The former whereof are to prepare , and lay a ground for the latter . 1. Divers things we may collect that will be very proper for our deep Meditation ; which I shall propose not as things that we can be suppos'd not to have known before , but which are , too commonly , not enough thought on , or considered . And here we shall somewhat invert the order wherein things lye in the Text , beginning with what is there latter and lower , and thence arising , with more advantage , to what is higher , and of greater concernment . As , 1. That Men do not die at random , or by some uncertain , acciaccidental by stroak , that as by a slip of the hand , cuts off the thred of Life ; but by an act of Divine Determination , and Judgment , that passes in reference to each ones Death . For as the Key signifies Authority and Power , the turning this Key of Death , that gives a Man his Exit out of this World , is an Authoritative Act. And do we consider in what hand this Power is lodg'd ? we cannot but apprehend every such act is the effect of Counsel and Judgment . What Philosophers are wont to discourse of fortuitous Events in reference to Rational Agents , or Casual , in reference to Natural , must be understood but with relation to our selves , and signifies only our own ignorance of futurities ; but can have no place in the all-comprehending Mind , as if any thing were a contingency unto that . For them that live as if they thought they came into this World by chance ; 't is very natural to them to think they shall die , and go out of it , by chance too , but , when , and as , it happens . This is worse than Paganish Blindness ; for besides what from their Poets , the vulgar have been made to believe concerning the three fatal Sisters , to whom they ascribed no less than Deity concern'd in measuring every ones Life . The grave discourses which some of them have writ concerning Providence , and its extent to the lesser intermediate concerns of Life , much more to that their final great concern of Death , will be a standing Testimony against the too-prevailing Christian Scepticism ( they ought to excuse the Soloecism , who make it ) of this wretched Age ! But such among us as will allow themselves the liberty to think , want not opportunity , and means by which they may be assur'd , that not an imaginary , but real Deity is immediately and constantly concern'd in measuring our Time in this World. What an awful thought is this ! And it leads to a 2 Inference . That it is a great thing to die . The Son of God , the Redeemer of man hath an immediate presidency over this affair He signalizes himself by it , who could not suppose , he should be magnified by a trifle ! We slightly say , such a one is Dead ! Consider the matter in it self , and 't is great . A reasonable Soul hath chang'd States ! an intelligent Spirit is gone out of our world ! The life of a Gnat , a Fly , those little Automata , or self moving things , how admirable a production is it ! It becomes no man to despise what no man can imitate . We praise the Pencil that well describes the external figure of such an Animalculum , such a little Creature , but the internal vital , self moving power , and the motion itself , what Art can express ! But an humane life how important a thing is it ! T was one of Plato's thanksgivings that God had made him a man ! How careful a guard hath God set over every mans life ! fencing it by the severest Law. If any man shed mans blood , by man shall his blood be shed ; and how weighty is the annexed reason ! For in the image of God he made man. This then highly greatens this matter . He therefore reserves it wholly to himself , as one of his peculiarities , to dispose of such a life ! I am he that kills and makes alive . We find it One of his high titles , The God of the Spirits of all flesh . He had what was much greater to glory in , that he was The Father of spirits , indefinitely spoken When he hath all the heavenly Regions , the spacious Hades , Peopled with such Inhabitants whose dwelling is not with flesh ; ( and for vast multitudes of them ) that never was , that yet , looking down into this little world of ours , this minute spot of his creation , and observing that here were Spirits dwelling in flesh ▪ he should please to be s●yl●d also the God of those Spirits , signifies this to be with him too an appropriate glory , a glory which he will not communicate farther then he communicates Godhead . And that he held it a divine right to measure the time unto each of them of their abode in flesh , & determine when they shall dislodge . This cannot be thought on-aright , without a becoming , most profound reverence of him on this account . How sharp a rebuke is given to that haughty Prince , The God in whose hands thy breath is hast thou not glorified . That would prepare the way , and we should be easily led on , were we once come to think with reverence , to think also with pleasure , of this case , that our life , and every breath we draw , is under such a Divine Superintendency . The H. Psalmist speaks of it with high complacency , as the matter of his Song , that he had a God presiding over his life . So he tells us he would have each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , composed not more of Night and Day , than of Prayer and Praise directed to God under this notion , as the God of his life , Psal. 42.8 . And he speaks it not grudgingly , but as the ground of his trust and boast , Psal. 31.14 , 15. — I trusted in thee , O Lord , I ●aid thou art my God , my times are in thy hand . That this Key is in the hand of the Great Emmanuel , God with us , will be thought on with frequency , when it is thought on with delight . 3. Our Life on Earth is under the constant strict observation of our Lord Christ. He waits when to turn the Key , and shut it up . Thro' the whole of that time , which , by deferring , he measures out to us , we are under his Eye as in a state of probation . He takes continual notice how we acquit our selves . For his turning the Key , at last , is a judicial act ; therefore supposes diligent observation , and proceeds , upon it . He that hath this Key , is also said in the next Chapter , verse 18. to have Eyes like a flame of fire ; with these he observes what he hath against one or another , ver . 20. And , with most indulgent patience gives a space of Repentance , ver . 21. and notes it down , if any then repent not , as we there also find . Did secure Sinners consider this , how he beholds them with a flame in his Eye , and the Key in his hand , would they dare still to trifle ? If they did apprehend how he , in this posture , stands over them , in all their vain dalliances , idle impertinencies , bold adventures , insolent attempts against his Laws , and Gover●ment , presumptuous affronts of his high Authority ; Yea or but in their drowsie slumbrings , their lingering delays , their neglects of offered Grace . Did they consider what notice he takes how they demean themselves under every Sermon they hear , in every Prayer wherein they are to joyn with others , or which perhaps , for customs sake , they put up alone by themselves . How thei● hearts are mov'd , or unmov'd by every repe●ted Call that is given them to turn to God , & get their Peace made by application of their Redeemer's reconciling Blood. In what Agonies would they be ! what pangs of trembling would they feel within themselves , lest the Key should turn , before their great work be done ! 4. Whatsoever ill designs by this observation he discovers , 't is easie to him to prevent . One turn of this Key of Death ( besides the many other ways that are obvious to him ) disappoints them all , and in that day all their thoughts perish . 'T is not therefore from inadvertency , indifferency , or impotency , but deep counsel , that they are permitted to be driven on so far . He that sitteth in the Heavens laughs , and he knows their day is coming . He can turn this Key when he will. 5. His Power as to every ones Death cannot be avoided , or withstood . The act of this Key is definitive , and ends the business . No man hath power over the Spirit to retain the Spirit ; nor hath he power in Death , Eccles. 8.8 . 'T is in vain to struggle , when the Key is turn'd ; the Power of the Keys , where it is supremely lodg'd , is absolutely decisive , and their Effect permanent and irrevocable . That Soul therefore for whose Exit the Key is turned , must thereupon then forthwith depart , willing or unwilling , ready or unready . 6. Souls that go out of this World of ours , on the turn of this Key , go not out of being . He that hath this Key of Death , hath also the Key of Hades , a Key and a Key . When he uses the former , to let them out from this , he uses the latter , to give them their Inlet into the other World , and into the one or the other part of it ; into the upper , or the lower Hades , as the state of their case is , and doth require . Our business is not now with Pagans , to whom the Oracles of God are unknown : If it were , the best and wisest of them who so commonly speak of Souls going into Hades , never thought of their going no whither ; nor therefore that they were nothing . They had reasons , then , which they thought cogent , that induced them , tho' unassisted with Divine Revelation , to conclude they surviv'd their forsaken bodies . And what else could any unbrib'd understanding conclude , or conceive ? When we find they have powers belonging to them , which we can much more easily apprehend capable of being acted , without help from the body , than by it ? We are sure they can form thoughts , purposes desires , hopes ; for it is matter of fact , they do it ; and coherent thoughts , and thoughts arising from thoughts one , from another . Yea & thoughts abstracted from any thing corporeal , the notions of right and wrong , of Vertue and Vice , of moral good , and evil with some agreeable resolves , Thoughts quite above the sphere of matter , so as to form a notion of the Mind , it self , of a spiritual Being , as unexceptionable a one as we can form of a body . Yea of an Original self subsistent Mind and Spi●i● , the Former and Maker of all other . T is much more apprehensible , since we certainly know that all this is done , that it is done without any help of the body , than how flesh , or blood , or bones , or nerves , or brains , or any corporeal th●ng , should contribute to such Methods of thinking , or to any thought at all . And if it can be conceiv●d that a Spirit can act without dependence on a body , what should hinder but we may as well conceive it to subsist and live without such dependence ? And when we find this power of thought belongs to somewhat in us that lives , since the deserted Carkass thinks not , how reasonable is it to suppose , that as the body lives not of it self , or life is not essential to it , for life may be retir'd and gone , and it remain , as we see it doth , the same body still , that the soul to which the power of thought belongs , l●ves of it self , not independently on the first cause , but essentially , so as to receive life , and essence together from that cause , or life included in its essence , so as that it shall be the same thing to it to be , and to live . And hereupon how obvious is it to apprehend that the Soul is such a thing as can live in the Body ; which when it doth , the Body lives by it a precarious borrowed life ; and that can live out of the Body , leaving it , when it doth so , to drop and die . These Sentiments were so reasonable , as generally to prevail with the more deeply thinking part of Mankind , Philosophers of all sorts ( a few excepted , whose Notions were manifestly formed by vicious inclination ) in the Pagan World , where was nothing higher than Reason to govern . But we have life and immortality brought to light in the Gospel , and are forewarned by it that these will be the measures of the final Judgment , to give eternal life at last to them who by a patient continuance in well-doing , seek honour , glory and immortality . To the rest , indignation , and wrath , &c. because there is no respect of persons with God. As supposing the discovery of another World , even by natural light ( much more by the addition of supernatural ) to be so clear , as that the Rule of the Vniversal Judgment , even for all , is most righteously to be taken from hence , and that there is nothing but a resolution of living wickedly , to be opposed to it . It is also no slight consideration that a susceptibleness of Religion should among the Creatures that dwell on Earth be so appropriate , and peculiar to Man , and ( some rare Instances excepted ) as far diffused , as Humane Nature . So as to induce some very considering Men , of the Antients , as well as Moderns , both Pagans and Christians , to think Religion the more probable specifying Difference of Man , than Reason . And whence should so common an impression be , but from a cause as common ? Or how can we avoid to think that this signature upon the Soul of Man , a capacity of Religion should be from the same hand that formed the spirit of Man within him , and that a Natural Religiousness , and Humane Nature it self , had the same Author . But who sees not that Religion as such , hath a final reference to a future state ? He was no despicable Writer ( tho' not a Christian ) that positively affirmed , hope towards God to be essential to Man ; and that they that had it not , were not partakers of the Rational Nature . 'T is so much the more a deplorable and monstrous thing , that so many , not only against the light of their own Reason , but of Divine Revelation , are so industrious to unman themselves . And having so effectually in a great degree done it really , and in practice , aim to do it in a more compendious way notionally , and in principle too . And make use ( or shew ) of Reason to prove themselves not to be reasonable Creatures : or to divest themselves of the principal dignity , and distinction of the Rational Nature . And are incomparably herein more unnatural than such as we commonly count 〈◊〉 upon themselves , who only act against their own bodily life , but these against the much nobler life of their Soul ; They against the life of an individual ; These against their own whole species , at once . And how deplorable is their case , that count it their interest , to be in no possibility of being happy ! when yet their so great dread of a future state , as to urge them upon doing the most notorious violence to their own faculties to rid themselves of it , is a very convictive Argument of its reality . For their dread still pursues , and sticks close to them . This shews it lies deep in the nature of things which they cannot alter . The terrible Image is still before their Eyes ; and their principal Refuge lies only in diverting , in not attending to it . And they can so little trust to their own Sophistical reasonings against it , that when they have done all they can , they must owe what they have of ease and quiet in their own Minds , not so much to any strength of reason they apprehend in their own thoughts , as in not thinking . A bold jeast may sometimes provoke others laughter , when it doth not extinguish their own fear . A suspicion a formido oppositi will still remain , a misgiving , that they cannot nullifie the great Hades , pull down the spacious Fabrick of Heaven , or undermine the profound Abyss of Hell by a profane scoff . They will in time discern the difference between the evanid passion of a sudden fright , that takes its rise from imagination , and the fixed dread which is founded in the Reason of things . As one may between a fright in a dream , and the dread of a condemned Criminal , with whom , sleeping , and waking , the real state of his case is still the same . Nor are the things themselves , remote , or unconnected , God's right to punish a reasonable Creature that hath liv'd in contempt of him , and his own reasonable apprehension hereof , or his Conscience both of the fact and desert . They answer as face to face , as the stamp on the Seal , and the impression on the Wax . They would sain make their Reason a protection against their fear , but ●h●t cannot serve both ways . The Reason of the thing lies against them already , and there cannot be an eternal War between the Faculty and the Object . One way or other the latter will over-power the former , and draw it into consent with it self : Either by letting it see there is a just true cause of fear , or ( assisted by Divine Grace ) prevail for the change of the sinners course . Whereupon that troublesome fear , and its cause , will both upon the best terms cease together : And that what hath been proposed to consideration under this Head , may be the more effectually considered , to this blessed purpose . I add that , 7. The Discovery of the Invisible World , and the disposal of affairs there , have a most encourageing Aspect upon this World. For both the Discovery and the Disposal are by our Blessed Redeemer , in whom Mercy and Might are met in highest perfection . How fragrant breathings of Grace , how glorious a display of Power are there , in what he here says , Fear not ! I am the first and the last ; I am he that liveth and was dead , and I am alive for evermore , Amen . And I have the Keys of Hades and of Death . He hath opened the Celestial Hades to our view , that it might be also open to our safe entrance and blissful inhabitation . He who was Dead , but Liveth and had made his victorious triumphant entrance before us , and for us : He who had overcome him that had the Power of D●ath — Conquer'd the Gigantick Monster at the Gate , gain'd the Keys , and designed herein their deliverance from the fear of Death , who were thereby Subject to Bondage , Heb. 2.14 , 15. He who hath abolished Death , and brought Life and Immortality to light in the Gospel , 2 Tim. 1.10 . 'T is he who bids us lift up our Eyes , and behold the Heavens opened , and himself standing at the right hand of God. The horrid , infernal Hades , he hath discovered too , only that we might fear and shun it . But yet more distinctly consider , why doth he here represent himself under this Character , He that liveth and was dead ? But that he might put us in mind of that most convictive Argument of his Love , his submitting to Die for us . Greater love hath no Man — And that he might at once , put us out of doubt concerning his Power , that he yet survives , and is sprung up alive out of that Death , victorious over it : How amiable is the representation of such Power in conjunction with such Love ! The same person having an heart so replenish't with Love , an hand so armed with Power , neither capable of unkind design , or unable to effect the most kind . Behold him in this representation ! who would not now fall at his foot and adore ! Who would hesitate at resigning to him , or be appalled at his disclosure of this unknown World ! Do but consider him who makes the Discovery , and who would not expect from him the utmost efforts of Love and Goodness ? From him who is the Brightness of his Fathers Glory , and the express Image of his Person ! His Essential Image who is Love ! From him who came into this wretched World of ours full of Grace and Truth ! And who could not have come but by the inducement of Compassion to our Miseries . From him who knows all things , and whose ●ye penetrates into every recess of the vast Hades : All his own Empire , in whom are hid all the treasures of wisdom and knowledge : Put who only knows not to deceive : Who hath told us , in his Fathers House are many Mansions , and if it were not so , would have told us that , Joh. 14.2 . From him into whose mouth guile never entred , but into whose Lips Grace was poured , and is poured out by them ; so that the Ear that hath heard him hath born him witness , and filled with wonder those that heard the Gracicious words which came out of his Mouth . Who hath told us all concerning that unseen world , that in this our present state it was fit for us to know ; and enough , in telling all that will be his followers , that where he is , there he will have them be , Joh. 17.24 . And consider the manifest tendency of the Discovery it self . What doth it mean or tend to , but to undeceive miserable mortals , whom he beholds from his high Throne mock'd with shadows , beguiled with most delusive impostures , and easily apt to be imposed upon ? Foolish , deceived , serving divers lusts and pleasures ; feeding upon ashes , and wearying themselves for very vanity ; sporting themselves in the dust of this minute spot of Earth ; wasting their little inch of time , wherein they should prepare for translation into the Regions of unseen Glory . To these he declares he hath formed a Kingdom for all that cover to mend their states , and that his Kingdom is not of this World ; that for such as will be of this Kingdom , he will provide better , having other Worlds , the many Heavens above all which he is ascended , at his dispose , Ephes. 4.10 . But they must seek this Kingdom and the Righteousness of it in the first place ; and desist from their care about other things . He Counsels and Warns them not to lay up their Treasure on Earth — but in Heaven , and to let their hearts be there with their treasure . And what can withstand his power who having been dead liveth victorious over him that had the power of Death ; and is alive for evermore possest of an Eternal state of Life . And have we not reason to expect the most equal and most benign disposal of things in that unseen World : When he also declares I have the Keys , Rightful Authority , as well as Mighty Power , to reward and punish ? None but who have a very ill mind can fear from him an ill management . He first became capable of dying , and then yielded himself to die , that he might obtain these Keys for gracious purposes . He had them before to execute just vengeance , as he was originally in the ●orm of God , and without robbery equal with God ; an equal sharer in sustaining the wrong that had been done by Apostate Rebels , and an equal sharer in the right of vindicating it . But that he might have these Keys to open the Heavenly Hades to reduc'd Apostates , to Penitent Believing , Self-devoting Sinners , for this it was necessary , he ●●ould put on Man , be found here in fashion as a Man , take on him the fo●m of a Se●vant , become obedient to Death ( even that servile punishment , the Death of the Cro●s , Phil. 2.7 , 8. For this he is highly exalted into this Power , that every Knee might bow to him , — in hope of Saving Mercy , ver . 9 , 10. compared with , Isa 45.22 , 23. He had the Keys without this , of the Supernal Hades to shut out all offenders , and of the infernal to shut them up for ever . But that he might have them to absolve repenting believers , and admit them into Heaven , and only to shut up in Hell implacable Enemies . For this he must Die , and live again . He was to be slain and hanged on a Tree , that he might be a Prince and a Saviour to give Repentance and Remission of Sin , Act. 5.30 , 31. That to this intent he might be Lord of the Dead and the Living , he must both Die and Rise , and Live so as to Die no more , Rom. 14.9 . These Keys for this purpose , he was only to have upon these terms . He had a right to punish as an offended God , but to Pardon and Save , as a Mediating Sin expiating God-Man But as he was to do the part of a Mediator , he must act equally between the disagreeing Parties : He was to deal impartially on both sides . To render back entire to the injur'd Ruler of the World his violated Rights , and to obtain for us his forfeited favour , as entire . And undertook therefore when as a Sacrifice he was to be slain , to redeem us to God by his Blood , Rev. 5.9 . To give him back his revolted Creature , Holy , Pure , Subject and Serviceable , as by his methods , he shall be at last ; and procure for him Pardon , Acceptance and Eternal Blessedness . When therefore he was to do for us the part of a Redeemer , he was to Redeem us from the Curse of the Law , not from the Command of it ; to save us from the Wrath of God , not from his Government . Had it been otherwise , so firm and indissoluble is the connection between our Duty and 〈◊〉 f●licity , that the Sovereign Ruler had been eternally injured , and We not advantaged . Were we to have been set free from the preceptive obligation of God's Holy Law , than most of all from that most fundamental precept , Thou shalt Love the Lord thy God with all thine Heart , Soul , Might and Mind . Had this been Redemption ? Which supposes only what is Evil and Hurtful , as that we are to be Redeemed from . This were a Strange sort of Self-repugnant Redemption , not from Sin and Misery , but from our Duty and Felicity . This were so to be Redeemed as to be still Lost , and every way lost , both to God , and to our selves for ever . Redeemed from loving God! What a monstrous Thought ! Redeemed from what is the great Active and Fruitive Principle . The source of Obedience and Blessedness . The Eternal Spring , even in the Heavenly State , of Adoration and Fruition . This had been to legitimate everlasting Enmity and Rebellion against the Blessed God , and to Redeem us into an eternal Hell of horrour and misery to our selves ! This had been to cut off from the Supream Ruler of the World for ever ; so considerable a ●imb of his most rightful Dominion , and to leave us as miserable , as everlasting separation from the fountain of life and blessedness could make us . When therefore our Lord Jesus Christ was to Redeem us from the Curse of the Law , it was that the Promised Spirit might be given to us , Gal. 3.13 , 14. who should write the Law in our Hearts , Jer. 31.33 . Ezek. 36.27 . Fulfil the Righteousness of it in us , by causing us to walk after his dictates , according to that Law , regenerating us , begetting us after Gods Image , and making us partakers of a Godlike nature : So we through the Law bec●me Dead to the malediction and curse of it , that we may Live to God more devoted Lives than ever , Gal. 2.19 . Thus is Gods lost creature given back to him with the greatest advantage also to it self . With this design it is apparent our Lord Redeemed us , and by his Redemption acquired these Keys . Nor are we to doubt , but in the use of them , he will dispense exactly according to this just and merciful design . And what a perverse distorted Mind is that , which can so much as wish it should be otherwise ? viz. That he should save us to the Eternal wrong of him that made us , and so as that we should be nothing the better , i. e. that he should save us without saving us ? And hath this no pleasant comfortable aspect upon a lost World ? that he who hath these Keys , will use them for such purposes , i. e. to admit to eternal bliss , and save to the uttermost all that will come to God by him not willing to be everlastingly alienated from the life of God ) because he ever lives to make intercession , or to transact and negotiate for them , ( as that word signifies ) and that in a rightful way ▪ and even by the power of these Keys ! 8. That there must be some important Reason why the other World is to us unseen , and so truly bears the Name of Hades . This expresses the state of the case as in fact it is , tha it is a World lying out of our sight , and into which our dim and weak Eye cannot penetrate : That other state of things is spoken of therefore as hidden from us by a vail . When our Lord Jesus is said to have passed into the Heavens , Heb. 4.14 . he is also said to have entered into that within the vail , Heb. 16.19 , 20. alluding to that in the Temple of Solomon , and before that , in Moses's Tabernacle ; but expresly signifying that the Holy places into which Christ entred , not those made with hands , which were the Figure of the true , but Heaven it self , filled with the glorious presence of God , where he appears for us , Heb. 9.24 . is also vailed from us . As also the Glory of the other State is said to be a Glory as yet to be revealed , Rom. 8.18 . And we are told , Job 26.9 . The great God holdeth back the face of his Throne , and above , ver . 6. 't is represented as a Divine Prerogative , that Sheol which is there groundlesly rendred Hell ) the vast Hades , is only naked before him , lies entirely open to his view , and therein the dark and horrid part of it Destruction ( by which peculiarly must be meant Hell ) is to him without a covering , not mo●e hidden from his Eye . Which shews this to be the Divine pleasure ; so God will have it be , who could have expos'd all to common view , if he had pleased . But because he orders all things according to the Counsel of his will , Ephes. 1.11 . we must conceive some weighty reason did induce hereto , that whatsoever lies beyond this present state of things should be concealed from our immediate view , and so come uno nomine , to be all called Hades . And if the reason of Gods conduct , and the course of his dispensation herein had been equally hidden , as that State it self is , it had been a bold presumption to enquire and prie into it ; modesty and reverence should have restrained us . But when we find it holds a manifest agreement with other parts of his Counsel , that are sufficiently revealed ; and that the excellency of the Divine Wisdom is most conspicuous and principally to be beheld and admired , in ordering the apt congruities and correspondencies of things with each other , and especially of the ends he proposes to himself , with the Methods and Ways he takes to effect them ; 't were very great oscitancy , and an undutiful negligence not to observe them , when they stand in view , that we may render him his due acknowledgments , and honour thereupon . 'T is manifest that as God did not create Man , at first , in that which he designed to be his final State , but as a Probationer , in a State of Trial , in order to a further State : So when he Apostatized and fell from God , he was graciously pleased to order for him a New Tryal , and put him into the hands of his merciful Redeemer , who is intrusted with these Keys , and with the Power of Life and Death over him , to be managed and exercised according to the terms plainly set down and declared in His Gospel . Wheresoever he is with sufficient evidence revealed and made known , Men immediately come under obligation to believe in him , to intrust and commit themselves into the same hands ; to rely upon the truth of his Word , in every thing he reveals , as the ground of their submitting to his Authority in every thing he requires . What concerns their present practice , he hath plainly shewn them , so much as it was requisite they should preapprehend of future Retributions , Rewards and Punishments he hath revealed also ; not that they should have the knowledge hereof by immediate inspection , but by taking his word . That as their first Transgression was founded in Infidelity ; that they did not believe God , but a lying Spi●it against him ; their first step in their Recovery , and return to God , should be to believe him , and take his word about things th●y have themselves no immediate sight or knowledge of . This point was by no means to be quitted to the first Apostates . As if Gods saying to them , if you Transgress , you shall Die , or go into Hades , was no sufficient inforcement of the Precept , unless he had given them a distinct view of the States of felicity , or misery , which their Obedience , or Disobedience would lead them into . This had been to give away the whole cause to the revolted Rebels , and rather to con●ess errour and oversight in the Divine Government , than impute fault to the impugners of it ! This being the State of the Case , How suitable had it been to the design of this Second Trial to be made with Men , to withdraw the vail , and let every ones own Eyes be their informers of all the Glories of the Heavenly State ! and hereupon proclaim and preach the Gospel to them , that they should all partake herein , that would entirely deny themselves , come off from their own bottom , give themselves up absolutely to the Interest , Love , Service and Communion of their Redeemer , and of God in him ? To fortifie them against the assaults and dangers of their Earthly Pilgrimage by reversing that Rule , The Just shall live by Faith ; even that Faith which is the Substance of the things hoped for , and the Evidence of things not seen ; or by inverting the method , that in reference to such things , We are to walk by Faith , not by Sight , and letting it be . We are to walk by Sight , not by Faith ! And that lest any should refuse such Compliance with their Great Lord , Whole Hades , should be no longer so , but made naked before them , and the covering of Hell and Destruction be taken off , and their own Eyes behold the infernal horrors , & their own Ears hear the shrieks and howlings of accursed Creatures , that having rejected their Redeemer , are rejected by him . We are not here to consider , what course would most certainly effect their Salvation , but what most became the Wise Holy God , to preserve the Dignity of his own Government , and save them too , otherwise Almighty Power could save all at once . As therefore we have cause to acknowledge the kindness and compassion of our Blessed Lord , who hath these Keys , in giving us for the kind , such notices as he hath , of the state of the things in Hades . So we have equal cause to admire his Wisdom , that he gi●es us not those of another kind , that should more powerfully strike sense and amaze us more , but instruct us less That continues it to be Hades still , a state of things to us unseen as yet . As the case would have been on the other supposition , the most generous noble part of our Religion had been sullied or lost ; & the Tryal of our Faith — which is to be found unto Praise , Honour and Glory at the appearin● of Jesus Christ , even upon this account , that they who had not seen him in his mean circumstances on Earth , nor did now see him , amidst all the Glories of his exalted State , yet believing , lov'd him , and rejoyced in him with joy unspeakable , and full of Glory , 1 Pet. 1.7 , 8. This Faith , and all the glorious tryals of it , with its admirable atchievements , and performances , whereby the Elders heretofore obtained so good a Report , and high renown on Earth , and which filled the World with wonder , had all vanished into obscurity and Darkness , i. e. If they had believed no more , or no greater things , than every Man besides , had the immediate view of by his own Eye-sight . And yet the trial had been greater , on another Account , than the Divine Wisdom in conjunction with Goodness , and Compassion , thought fit ordinarily to put sincere Christians upon . For who could with any tolerable patience have endured longer abode on Earth , after they should once have had the glory of the Heavenly state immediately set in view before their Eyes ! especially considering , not so much the Sufferings , as the impurities of their present State ! What for great reason was a special vouchsafement to one Apostle was for as great to be common to all Christians . How great is the Wisdom and Mercy of our Blessed Lord in this partial concealment of our future State , and that while so much as is sufficient is revealed , there is yet an Hades upon it , and it may still be said , It doth not yet appear what we shall be , 1 Joh. 3.2 . But as these Majestick Life-breathing words of our Great Lord , do plainly offer the things that have been mentioned ( and many more such that might occur ) to our Thoughts and Meditation ; so will they be thought on in vain , if they be not followed and answered by suitable Dispositions , and Actions of Heart and Life . Therefore the further use we are to make of this great Subject will be to lay down 2. Divers correspondent things to be practised and done , which must also suppose dispositions and frames of Heart and Spirit agreeable thereto . 1. Let us Live expecting a period to be ere long put to our Life on Earth For remember , there are Keys put into a great hand for this very purpose , that holds them not in vain . His Power is of equal extent with the Law he is to proceed by . And by that it is appointed for all once to Die. Therefore as in the Execution , he cannot exceed , so he will not come short of this appointment : When that once shall be , it belongs to him to determine . And from the course we may observe him to hold , as it is uncertain to all , it can be very remote to none . How short is the measure of a Span ! 'T is an absurd vanity ●o promise our selves that which is in the power of another . How Wise and Prudent a thing to accommodate our selves composedly to his pleasure , in whose power we are ! And to live as Men continually expecting to die ! There are bands of Death out of which , when they once take hold , we cannot free our selves . But there are also bands of Life , not less troublesome or dangerous . 'T is our great concern to be daily by degrees , loosening and disentangling our selves from these bands ; and for preventing the necessity of a violent Rupture , To be daily disingaging our Hearts from an ensnaring World , and the too close embraces of an over indulged Body . Tell them resolutely , I must leave them , whensoever my great Lord turns the Key for me , and I know not how soon that may be . It is equally unhappy and foolish to be ingaged in the pursuit of an impossibility ; or in a War with necessity , the former whereof cannot be obtained , the latter cannot but overcome . We owe so much to our selves , and to the ease and quiet of our own Minds , to be reconciled , at all times , to that which may befal us at any time . How confounding a thing is surprizal by that which our selves regret and dread ! How unaccountable and ignominious must it be to pretend to be surprized with what we have so great reason always to expect ! And whereof we are so oft forewarned ! Is it no part of Christian watchfulness to wait for such an hour ? Tho' that waiting all the days of our appointed time , mentioned John 14.14 . refers to another change than that of Death , viz. ( as the foregoing and following verses shew ) That of the Resurrection , yet it cannot but be equally requisite , upon a no less important reason . And the requests , that the Lord would make us know our end , and the measure of our Days that we may know how frail we are , Psal. 39.4 . And that he would teach us so to number our Days that we may apply our hearts to wisdom , Psal 90.12 . are equally monitory to the same purpose , as the most express Precepts : As also the many Directions we have to watch and wait for our Lords appearance and coming are as applicable to this purpose . For whensoever his Key opens our passage out of this World , and These Bodies , Hades opens too , and he particularly appears to us , in as decisive a judgment of our case , as his universal appearance and judgment will at last give for all . The placid agreement of our Minds and Spirits with Divine determination , both as to the thing , and time , of our departure hence , will prevent the trouble and ungratefulness of being surpriz'd ; and our continual expectation of it , will prevent any surprizal at all Let this then be an agreed resolution with us , to endeavour being in such a posture , as that we may be capable of saying , Lord whensoever thou shalt move thy Key , and tell me this night , or this hour , I 'll require thy Soul , thou shalt not , O Lord , prevent mine expectation , or ever find me counting upon many years injoyment of any thing this world can entertain me with . In further pursuance hereof , 2. Be not over-intent on designs for this present World ; which would suppose you to count upon long abode in it . Let them be always laid with a supposition , you may this way , even , by one turn of this Key , be prevented of bringing them about ; and let them be pursued with indifferency , so as that disappointment even this way , may not be a grievance . A thing made up of thought and design , as our Mind and Spirit naturally is , will be designing one way or other ; nor ought we to attempt that violence upon our own Natures , as to endeavour the stupifying of the intelligent , designing Mind , which the Author of Nature hath put into us . Only let us so lay our designs , as that how many soever we form , that may be liable to this sort of disappointment ; we may still have one greater and more important , so regularly and surely laid , that no turn of this Key shall be in any possibility to frustrate , but promote it rather ▪ The design for the Kingdom of God to be first sought , with his Righteousness , Mat. 6.33 . or which is pu●sued by seeking Glory , Honour ▪ and Immortality , to the actual attainment of Eternal Life , Rom. 2.7 . may , if prescribed methods be duly observed , have this felicity always attending it , to be ●ucessfully pursued , while we live , and effected when we Die , But this is an unaccountable vanity under the Sun , that Men too generally form such , projects that they are disappointed both when they do not compass them , and when they do . If they do not , they have lost their labour , if they do they are not worth it . They dream they are Eating , and injoying the fruit of their labour , but they awake , and their Soul is empty . And if at length they think of laying wiser and more valuable designs , the Key turns , and not having fixed their resolution , and begun aright , they and all their thoughts ( foolish or more wise ) perish together . Because there is a fit season for every fit undertaking , a time , and judgment for every purpose , or a critical time , such as is by Judgment affixt to every such purpose , Eccles. 8.6 . and because also Men know not their time , c. 9.12 . therefore their Misery is great upon the Earth , and as Birds caught in a snare , they are snared in an evil time that falleth suddenly upon them . O miserable , miserable Mortals ! So are your immortal Spirits misimployed and lost ! Their most valuable design for another World is seldom thought on in season , their little designs for this World they contrive and p●osecute with that confidence , as if they thought the World to be theirs , and themselves their own , and they had no ●ord over them . This rude insolence that holy Apostle animadverts upon , of such as say , To Day or to Morrow we will goe to such a City , and continue there a ●ear , and Buy and Sell , and get Gain , whereas they know not what shall be on the morrow . And What is their Life ? a Vapour , &c. So much of Duty , and becoming Behaviour is in the mean time forgotten as to say , If the Lord will we shall live , &c. This is to bear themselves as absolute Masters of their own Lives . How bold an affront to their Soveraign Lord ? They feel themselves well in Health , Strength , and Vigour , and seem resolved it shall be a Trial of Skill who hath the Power , or to whom the Keys belong , till it come to the last irrefragable demonstration , that he changes their Countenance and sends them away , Joh. 14.20 . and then they go driven , pluckt , and torn away from their dwelling-place rooted out of the Land of the living , Psal. 2.55 . But if any premonitory decays make them doubt the perpetuity of their own abode here , they some what ease their minds by the pleasure they take in thinking , when they have filled their own Bellies , Psal. 17.14 . What they shall leave of their substance to their Babes , and to them that shall come after . And their inward thought is , that their Houses shall continue for ever , and their Dwelling places to all Generations ; and they call their Lands after their own Names , and their Posterity approve their sayings , think and act as wisely as they , Psal 49.11 , 12. — Thus they take upon them , and reckon they for their time , and theirs after them shall still dwell in their own A wise thought ! They are the Owners when another keeps the Keys . Several other things of like import , I shall more lightly touch , that may be collected from what hath been already more largely said , and leave to be further enlarged upon , in your own thoughts , and shall dilate more upon some other , as they are either more material , or less thought on by the most . 3. Be not prodigal of your time on Earth , which is so little in your Power . Because you are not to expect much , make the best use you can of your little . 'T is so precious a thing that it is to be redeemed , 't is therefore too precious to be embezelled and trifled away . The connexion of those two precepts , Ephes. 5.15 , 16. of walking circumspectly not as Fools , but as Wise , and that of Redeeming the time more than intimates , that to squander time is a foolish thing . Of the several sorts of things that we make our selves , their shape and frame , shews their use and end . Are we to make a less judicious estimate of the Works of God ? If we therefore contemplate our selves , and consider what a sort of Production Man is , Can we allow our selves to think God made him a reasonable Creature on purpose to play the Fool ? Or can we live as if we thought so , without reproaching our Maker ? But whereas he who hath been the Author to us of such a Nature , capable of improving a lifes time in this World unto most valuable purposes , hath also been the Autho● of such a Law , requiring us to red●em time . The reproach will be wholly turned off from him upon our selves , and our consequent ruine be upon our own guilty Heads . And he will find some among our selves , who by the advantage only of the reasonable Nature , common to us and them ; that are instructors to us , not to waste our days in vanity , and will be witnesses against us if we so foolishly consume , what we cannot command . Some such have unanswerably reprehended the common folly of those that dread the thought of throwing away their whole Life at once , that yet have no regret at throwing it all away by parcels and piece-meal . And have told us a wise Man can find nothing of that value , for which to barter away his time * . And we are to consider , that as we are reasonable Creatures we are accountable . That we are shut up in these Bodies , as in Work-houses . That when he that keeps the Keys lets us out , we are to receive the things done in the Body , according to what we have done , whether good or evil , — 2 Cor. 5.10 . That it belongs to him that measures our time to Censure it too , and the use we have made of it . 4. Let him be at once both great and amiable in our Eyes , who hath so absolute power over us , and so gracious propensions towards us , i. e. Who hath these Keys , and who acquired them with so merciful intentions , even upon such terms as could not but signifie the greatest compassion and good will towards such as we . Reconsider , what hath been offered as matter of Meditation , to both these purposes . And now , hereupon , let us endeavour to have a correspondent sense , inwrought into our Hearts , and to bear our selves towards him accordingly . The power and efficacy of whole Christianity depends upon this , and doth very principally consist in it . What a faint , impotent , languishing thing is our Religion , how doth it dwindle into spritless , dead form without it ? Either the form of knowledge is nothing else but insipid dead notion ; and our forms of Worship , only fruitless unpleasant formality , if we have not a vivid sense in our Hearts both of his glorious greatness , and of his excellent loving kindness . As much as words can signifie towards the impressing such a sense into our Hearts , we have in these words , uttered from his own Mouth , so that he may say as that memorable type of him once did , you may plainly perceive , it is my Mouth that speaketh to you . I am the first and the last . I am he that liveth and was dead , and behold I am alive for evermore . And hereto he now sets his solemn ratifying Seal , Amen . Wherewith he leaves us to pause , and collect , that thus it was brought about , that he could add , and I have the Keys of the vast Hades , the whole unseen World , and of Death . And God forbid that , now , these words should be with us an empty sound , or a dead Letter ! Let us cast in our minds what manner of Saluta●ion this should be ! Doth the Son of God thus vouchsafe to bespeak miserable abjects , perishing , lost wretches ! How can we hereupon but bow our Heads and Worship ! What agitations of affection should we feel within ! How should all our internal Powers be moved ! and our whole Souls made as the Chariots of Amminadib . What can we now be unwilling of , that he would have us be , or do ? And as that , whereof we may be assured , he is most willing . 5. Let us entirely receive him , and absolutely resign our selves to him , as our Prince and Saviour . Who would not covet to be in special Relation to so mighty , and so kind a Lord ! And can you think to be related to him , upon other terms ? And do you not know that upon these ▪ you may ? when in his Gospel he offers himself , and demands you . What can that mean but that you are to receive him , and resign your selves ? The case is now brought to this state , that you must either comply , or rebel . And what ? Rebel against him who hath these Keys , who is in so high Authority over the whole unseen World ! Who is the head of all Principality and Power , who is gone into the Heavens , the glorious upper Hades , and is at the right hand of God , Angels , Authorities , Powers being made Subject to him , 1 Pet. 3.21 . We little know or can conceive as yet , the several orders and distinctions of the Celestial Inhabitants , and their great and illustrious Princes and Potentates , Thrones , Dominions , &c. that all pay him a dutiful and a joyful subjection and obedience . But do we not know God hath given him a Name above every Name ? and that in his Name ( or at it , as it may be read , i. e. in acknowledgment of his Sovereign Power , every knee must bow , of things in Heaven , on Earth and under Earth , and all confess that he is Lord to the Praise and Glory of God the Father ? And who art thou , perishing wretch ! that dar'st dispute his Title ? or that when all the Creation must be subject to him , wilt except thy self ? And when it cost him so dear , that his vast power might be subservient to a design of ●race , and thou must at last be saved by him , or lost for ever . What can tempt thee to stand out against such Power , and such Grace ? If thou wert to gratifie thy ambition , how glorious a thing is it to be a Christian ! a Subject , a Devoted Homager to so mighty a Prince ! If to provide against thy necessity , and distress , what course can be so sure and successful , as to fly for refuge to so Compassionate a Saviour ! And dost thou not know there must be to this purpose , an express transaction between him and thee ? Wonder he will condescend to it ! To capitulate with Dust and Ashes ! To Article with his own Creature , with whom he may do what he will ! But his merciful condescension herein is declared and known . If there shall be a special Relation settled betwen him and thee , he hath told thee in what way it must be , i. e. by way of Covenant-transaction , and agreement , as he puts his People of old in mind , his way was with them ; I entred into Covenant with thee , and thou becamest mine , Ezek. 16.8 . This I insist upon and press , as a thing of the greatest importance imaginable , and the least thought of : Nor the strange incongruity animadverted on , viz. That we have the seals of such a Covenant among us , but the Covenant it self slips through our hands . Our Baptism soon after we were born , with some foederal words then , is thought enough , as if we were a Nation of always Minors . Who ever therefore thou art , that hearest these words , or readest these Lines ; know that the Great Lord is express towards thee in his Gospel proposal . Wilt thou accept me for thine , and resign thy self as mine ? He now expects and requires thy express Answer . Take his Gospel as from the Cross , or take it as from the Throne , or as from both , 't is the same Gospel interwoven of Grace and Authority , the richest Grace , and the highest Authority at once inviting and requiring thee to commit and submit thy self unto him . Take heed lest his Key turn before thou have given thy complying answer importing at once both thy Trust and thy Subjection . Give not over pleading with thy self , with thy wayward stupid heart , till it can say to him , " Lord , I ●ield , thou hast overcome . Till with tender relentings thou hast thrown thy self at his feet , & told him , Lord , I am ashamed , I am confounded within my self , that thou shouldst Die upon a Cross to obtain thy high Power , and that thou art now ready to use it for the saving so vile a miscreant as I ! That when thou hast so vast an unknown World , so numberless myriads of excellent Creatures in thy obedience , thou shouldst yet think it worth thy while to look after me ! and that I should so long have withstood thy kind and gracious overtures and intendments ! O forgive my wicked aversion ! I now accept and resign . And now this being sincerely done , with fulness of consent , with deep humility , with yearning bowels , with unfeigned thankfulness , and an inward complacency , and gladness of Heart . 6. Let your following course in this World be ordered agreeably hereto , in continued dependence , and subjection . As we have received Christ Jesus , the Lord , so we are to walk in him , Col. 2.6 . Take him according to the Titles here given him , as Christ — , a Person anointed , authorized , qualified to be both , Jesus , a Saviour , so we are to walk ( according to our first reception of him , ) in continual dependence on his Saving Mercy , and and to be a Lord , or as 't is here exprest with eminency , the Lord , so we are to walk in continual subjection to his Governing Power . Otherwise our receiving him , at first , under these notions , hath nothing in it but mockery and collusion . But if his obtaining these Keys , upon the terms here exprest , as having been dead , and now living , and having overcome Death ( as 't is also Rom. 14.9 . ) did signifie his having them for saving purposes , as it must , since for other purposes , he had them sufficiently before ; and if we reckon'd this a reasonable inducement to receive him , and commit and intrust our selves to him as a Saviour , that he dy'd , and overcame Death ? for his Grace in yielding to Die , had not rendred him a competent object of trust , otherwise than in conjunction with his Power in overcoming Death , and so gaining into his hands these Keys : Then , the same reason still remaining , how constant an encouragement have we to continue accordingly walking in him all our days ! How potent an argument should it be to us , to live that life which we live in the Flesh , by Faith in the Son of God who loved us , and gave himself for us ? Gal. 2.20 . i. e. inasmuch , as having been crucify'd with him ( which is also there exprest ) we feel our selves to live nevertheless ; yet so as that 't is not so much we that live , as Christ that liveth in us ; who could not live in us , or be to us a spring of Life , if he were not a perpetual spring of Life , in himself . And consider , how darest thou live otherwise in this Flesh , in this Earthly House , whereof he keeps the Keys , and can fetch thee out at his pleasure ? When he hath warned thee to abide in him , that when he shall appear , thou mayest have confidence , and not be ashamed at his coming , 1 Joh. 2.28 . He will certainly then appear , when he comes to open the Door , and dislodge thee from this flesh ( though there be here a further , and final reference to another appearance , and coming of his ) and if he then find thee severed , and disjoyned from him ( thy first closure with him , not having been sincere , truly unitive and vital ) how terribly will he look ! how confoundedly wilt thou look in that hour ! Neither hast thou less reason to live in continual subjection to him , considering that as he dy'd , and overcame Death that he might have these Keys , so he now hath them , and thou art under his governing Power . The more thou consider'st his right to Govern , the less thou wilt dispute it . When he was spoken of as a Child to us born , that he might become a Man of sorrows , & be sorrowful unto the Death , and have all the sorrows of Death come upon him , he is at the same time said to be the mighty God , & it was declared the Government should be upon his Shoulders . As he was the first begotten from the Dead , viz. both submitting to Death , and conquering it ; so he was the Prince of the Kings of the Earth , ( a small part of his Kingdom too ) his Throne being founded on his Cross , his Governing Power , in his Sacrifice , i. e. The Power whereby he so governs , as that he may also save ; making these two things the salving the Rights of the Godhead , injured by Sin , and the delivering of the Sinner from an Eternal ruine , to agree , and consist with one another . What an endearing obligation is this to obey ! That he will be the Author of Eternal Salvation to them that obey him ! Inasmuch as , while our obedience cannot merit the least thing from him , yet his vouchsafing to govern us doth most highly merit from us . For he Governs by writing his Law in the heart , which makes our heart agree with the Law , and by implanting Divine Love in us , which vanquishes enmity and disaffection , and vertually contains in its self our obedience , or keeping his Commandments , Joh. 14.15 . and 23. 1 Joh. 5.3 . Therefore this Government of his , over us , is naturally necessary to our Salvation and blessedness , and is the inchoation and beginning of it ; as our perfected Love to God , and conformity to his Nature , and will , do involve and contain in themselves our compleat and perfect blessedness , with which a continued enmity , or a rebellious , mutinous disposition against God , is naturally inconsistent ; and would be to us , and in us , a perpetual , everlasting Hell. There can therefore be no inthralling servitude in such obedience , but the truest liberty , that by which the Son makes us free indeed , Joh. 8.36 . Yea a true sort of royalty : For hereby we come in the most allowable sense , to live as we will , our will being conformed to the will of God. Whereupon that was no high extravagant rant , but a sober expression , We are born in a Kingdom , to serve God is to reign . And we know this to be the will of God , that all should honour the Son , as they honour the Father . Herewith will the Evangelically Obedient comport with high complacency ; accounting him most highly worthy that it should be so . Wherein therefore the Christian Law seems strictest , and most rigorous in the enjoyned observance of our Lord Christ , herein we shall discern an unexceptionable reasonableness , and comply with a complacential approbation . And let us put our own hearts to it , and see that without regret , or obmurmuration they can readily consent to the equity of the precept . 'T is enjoyned us ( constructively at least ) that because Christ Dy'd for us , when we were Dead , quite lost in Death , we that live hereupon , should settle this which our selves as a sixed judgment , and upon that intervening judgment , yield to the constraint of his Love , so as henceforth no more to live to our selves , q. d. God forbid we should henceforth be so profane ! we must now for ever have done with that impious , unlawful way of living . What ? after this ! that we have so fully understood the state of our case , that we should be so assuming , as ever , again to offer at such a thing , as living to our selves , to make our selves Deities to our selves : Or to live otherwise than unto him who Dyed for us and Rose again , 2 Cor. 5.14 , 15. This is high and great , and may seem strict and severe . What ? to hav● the whole stream of all the actions , and aims , the strength and vigour of our Lives , to be carried in one entire undivided current unto him , and ( as it must be understood , Gal. 2.19 . ) to God in him , so as never more to live to our selves , a divided , separate life apart from him ! or wherein we shall not finally , and more principally design for him ! How high is his claim ! but how equal and grateful to a right mind ! with what a plenitude of consent is every Divine Command , ( taking this into the Account ) esteemed to be right in all things ! So as that whatsoever is opposite is hated as a false way , Psal. 119.128 . And as the precept carries its own visible reason , the keeping of it carries its own reward in it self , Psal 19.11 . And is it too much for him who bears these Keys , and obtained them on such terms , and for such ends , to be thus affected towards him ! We are required , without exception , without limitation or reserve , whatsoever we do , whether in word or work , to do all in the Name of our Lord Jesus Christ , Col. 3.17 . Enquire we , Do our Hearts repine at this Law ? Do not we ? Doth not this World owe so much to him ? Why are we allowed a place and a time here ? Why is not this World a flaming Theatre ? Is it not fit every one should know under whose Government they live ? by whose Beneficence , under whose Protection , and in whose name they may act so , or so , and by whose Authority ? Either obliging , or not restraining them , requiring , or licensing them to do this or that ? Doth this World owe less to him , that bears these Keys , than Egypt did to Joseph , when thus the Royal word went forth in reference to him ? I am Pharaoh , and without thee shall no Man lift up his hand or foot in all the Land of Egypt ? How pleasant should it be to our Souls , often to remember and think on that Name of his which we bear , Isa. 26.8 . Mal. 3.18 . and draw in as vital breath , the sweet odours of it , Cant. 1.3 . How glorious a thing should we count it , because he is the Lord our God , to walk in his Name for ever and ever , as all People will walk every one in the Name of their God , Mic. 4.5 . And then we shall account it no hard Law , whatever we do , to do all in the Name of our Lord Jesus , giving thanks to God the Father by him , and for him ; blessing God every Day , that we are put by him , under the mild and merciful Government of a Redeemer . Then , we shall rejocyingly avow , as the Apostle doth , 1 Cor. 9.21 . That we are not without Law to God , but under Law to Christ. VVhereupon , when you find your special Relation is thus settled and fixed , unto the great Lord both of this present visible World , and of Hades , or the invisible World , also , by your Solemn Covenant with him , and evidenc't by the continued correspondency of your heart and Life , your Dispositions and actions thereunto . 7. Do not regret or dread to pass out of the one World into the other at his call , and under his conduct , though through the dark , passage of Death ; remembring the Keys , are in so great and so kind a hand . And that his good pleasure herein is no more to be distrusted , than to be disputed or withstood . Let it be enough to you , that what you cannot see your self , he sees for you . You have oft desired your ways , your motions , your removals from place to place , might be directed by him in the VVorld . Have you never said if thou go not with me , carry me not hence ? How safely and fearlesly may you follow him blindfold or in the dark any whither ! not only from place to place , in this World , but from world to world ! how lightsome soever the one , and gloomy and dark the other may seem to you . Darkness and light are to him alike . To him Hades is no Hades , nor is the dark way that leads into it to him an untrodden path . Shrink not at the thoughts of this translation , though it be not by escaping Death , but even through the jaws of it . VVe commonly excuse our aversion to Die , by alledging that Nature regrets it . But we do not enough consider that in such a compounded sort of creature as we are ; the word Nature must be ambiguous . There is in us a sensitive Nature that regrets it ; but taking the case as it is now stated , can we think it tolerable , that it should be regretted by the reasonable Nature ? unto which , if we appeal , can we suppose it so untrue to its self , as not to assert its own Superiority ? or to judge it fit that an intelligent , immortal Spirit , capable of so great things , in another World , should be content with a long abode here . Only to keep a well-figured piece of Flesh from putrifying , or give it the satisfaction of tasting meats , and drinks , that are grateful to it , for a few years ! And if for a few , why not for many ? and when those many were expired , why not for as many more ? And the same reason always remaining , why not for alwaies ? The case is thus put , because the common meaning of this allegation , that Nature reg●ets or abhors this dissolution ; is not that they are concerned for their Souls how it may fare with them in another World , which the most little mind or trouble themselves about ; but that they are to have what is grateful to them in this World. And was this the end a reasonable Spirit , was made for , when , without reason , sense were alike capable of the same sort of gratifications ? VVhat Law , what Equity ? what rule of Decency can oblige the Soul of a Man , capable of the Society , and Enjoyments of Angels , to this piece of Self-denial ▪ for the sake of his incomparably baser Body ? Or can make it fit that the nobler and more excellent Nature , should be eternally subservient to the meaner , and more ignoble ? Especially , considering that if ( according to the case supposed ) the two last foregoing directions be complyed with , there is a sort of Divine Nature superadded to the whole Humane Nature , that cannot but prompt the Soul ennobled by it , to aspire to suitable , even to the highest , operations and enjoyments , whereof it is capable , and , which are not attainable in this present bodily state . And if there were still a dispute between Nature and Nature , it s enough that the great Lord of Hades , and of this present sensible World too , will determine it . In a far lower instance , when the General of an Army commands it upon an enterprize , wherein life is to be hazarded , it would be an ill excuse of a cowardly declining , to say , their Nature regrets and dreads the adventure . The thing is necessary . Against what is so unavoidable as Death , that is an abject mind that reluctates . * Come , then , let us imbolden our selves , and when he brings the Key , dare to die . It is to obey , and enjoy him who is our life , and our all . Say we chearfully each of us , Lord Jesus receive my Spirit , into thy hands I commit it who hast Redeemed it . 8. Let us quietly submit to Divine Disposal , when our dear Friends and Relatives are by Death taken away from us . For consider into what hands this affair is put , of ordering every ones decease , and removal out of this into the other World , and who hath these Keys ▪ 'T is such a one , whose right , if we use our thoughts , we will not allow our selves to dispute , or to censure his administration . His Original Right , is that of a Creator and a God. For all things were Created for him , and by him , Col. 1.16 . And without him was nothing made that was made , Joh. 1.2 . ●he First and the Last to all things , v. 17. His supervening Right , was that of a Redeemer , as hath been already noted from this context , and , as such , he had it by acquisition , dying to obtain it , & overcoming Death ! I am he that liveth and was dead . And then , as he elsewhere declares , by constitution , All Power is given me both in Heaven and on Earth , Mat. 28.19 . The word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) imports rightful Power . And who are we ? or any Relatives of ours ? whom all the Power of Heaven and Earth hath no right to touch ? What exempt jurisdiction , can we pretend our selves to belong unto ? Or will we adventure to say , not denying his right , he did not use it well in this case ? who is more fitly qualifyed to Judge , than he that hath these Keys ? And let this matter be yet more throughly discuss't . What is it that we find fault with in the removal of this or that person , that was near , and delightful to us ? Is it that he was to Die at all ? or that he Dy'd so soon ? If we say the former ; Do we blame the constitution , appointing all Men once to Die , by which this World is made a portal to another , for all Men , and whence it was necessary none should stay long in this , but only pass thorough , into that World wherein every one is to have is everlasting abode ? Or is it that , when we think it not unfit this should be the general and common course , there should yet have been a particular dispensation for this Friend or Relation of mine ? Let the former be suppos●● the thing we quarrel at , and consider the intolerable consequences of the matters being otherwise ; as the case is with this Apostate Sinful World. Such as upon second , better-weighed thoughts , we would abhor to admit into our minds , even as the matter of a wish . What would we wish to Mankind a sinning immortality on this Earth , before which a wise Heathen profest to prefer one Day vertuously spent ? Would we wish this World to be the everlasting Stage , of indignities and affronts to him that made it ? Would we wish there should never be a judgment Day ? and that all the wise & righteous Councels of Heaven should be ranverst & overturned , only to comport with our terrene & sensual inclinations ? Is this our dutifulness and loyal affection to our Blessed Lord , the Author of our Beings , and the God of our ●ives , whose rights and honours should be infinitely dearer to us than our selves ? Is it our kindness to our selves , and all others of our kind and order , that are all naturally capable , and many , by gracious vouchsafement , sitly qualified , to enjoy a perfect felicity in another World , that we would have all together confined for ever , to this Region of darkness , impurity and misery ? Or if it displease us , that our Relatives are not , by some special dispensation , excepted from the common Law of Mortality ? we would , surely , as much have expected an exemption our selves ; otherwise our dying away from them , would make the so much regretted separation , as well as theirs from us . And what then , if we were required to draw up our petition ? to put it into express words ? to turn our wish for our selves , and all our Relatives and peculiar Friends , into a formed , solemn prayer , to this effect , that we are content the Law stand in force , that all the World should Die , with only the exception of some few Names , viz. our own , and of our Kindred , and more inward Friends . What ashamed confounded creatures should we be upon the view of our own request ! Would we not presently be for quelling , and suppressing it , & easily yield to be non-suited , without more ado ? What pretence can we have not to think others as apt to make the same request for them , and theirs ? And if all the rest of the World shall Die , would we and our Friends dwell here alone ! or would we have this World be continued habitable only on this private account , to gratifie a Family ! And if we , & our Friends be holy , heavenly minded persons , how kind were it to wish to our selves , and them , when fit for the Society of Angels and Blessed Spirits above , a perpetual abode in this low Earthly State ! VVould we not now , upon riper , second thoughts , rather be content that things should rest as they are ; and he that hath these Keys , use them his own way . But if by all this , we are put quite out of conceit , with the desire of a terrestrial immortality , All that the matter finally results into is , that we think such a Relative of ours Dyed too soon . VVe would not have coveted for him an Eternity on Earth , but only more time . And how much more ? or for what ? If we were to set the time , 't is like that when it comes , we should be as averse to a separation , if coexistent , then , as now , and so we revolve into the exploded desire , of a terrestrial immortality , back again at last . If we were to assign the reason of our desire , that would seem as in the present case , a plausible one to some , which is mentioned by Plutarch in his consolation to Apollonius for the loss of his Son , concerning another such case ( as he instances in many ) of one Elysius an Italian , whose loss of his Son Euthynous , was much aggravated by this , that he was a great Heir . But what was said to that , there , and what is further to be said to any thing of that kind , I shall reserve to a more proper place . It is a more weighty Allegation , and of more common concernment ; When an useful person is gone , and one very capable of becoming very eminently so . And this requires deeper consideration , and sundry things ought to be considered in order to the quieting their minds , who are apt to behold such darker dispensations , in the course of Providence , with amusement , and disturbance of Spirit , i. e. When they see persons of excellent endowments , and external advantages , beyond the most , cut off in their Prime , while the World is cumbred with Drones , never likely to do good , and pestered with such , as are like to prove plagues to it , and do great hurt and mischief to the Age wherein they live . An ancient and not uncommon scruple to pious observers heretofore . Wherefore ( says Holy Job ) do the wicked live , become old , yea are mighty in power ? Their seed is established in their sight — Ch. 21.7 , 8. When his Seed was cut off before his Eyes . And here let us consider , 1. That this World is in Apostacy from God : And though he is pleased to use apt means for its recovery , he doth what he thinks fit herein , of meer grace , and favour , and is under no obligation to do all that he can . His dispensation herein must correspond to , and bear upon it the impress of other Divine perfections , his Wisdom , Holiness , Justice as well as Grace . And for Grace it self , whereas all since the Apostacy lie together in a fearful gulf of impurity , and misery , and some , made more early sensible hereof than the most , do stretch out a craving hand and cry for help . If now a merciful hand reacht down from Heaven take hold of them , and pluck them sooner out ; Is this disagreeable to the God of all Grace , to make some such instances , and vouchsafe them an earlier deliverance ; tho' they might , being longer delayed , be some way helpful to others , that continue stupid , and insensible ? 2. VVhen he hath done much , in an Age , still obstinately unreclaimable , he may be supposed to let one appear , only with a promising aspect , and in just displeasure , presently withdraw him , that they may understand they have forfeited such a blessing , to this or that Country , as such a one might have proved . 3. This may awaken some , the more to prize , and improve , the encouragements they may have from such as remain , or shall spring up in their stead , who are gone , and to bless God that the weight of his interest , and of the cause of Religion , doth not hang and depend upon the slender thred of this Mans Life . The God of the Spirits of all Flesh , can raise up instruments as he pleases ; and will , to serve his own purposes , though not ours . 4. He will have it known that tho' he uses instruments , he needs them not . 'T is a piece of Divine Royalty and Magnificence , that when he hath prepared , & polish'd , such an utensile , so as to be capable of great service , he can lay it by , without loss . 5. They that are most qualified to be of greatest use in this World , are thereby also the more capable of blessedness in the other . 'T is owing to his most munificent bounty , that he may vouchsafe to reward sincere intentions , as highly as great services . He took David's having it in his Heart to build him an House , as kindly as Solomon's building him one . And as much magnifies himself in testifying his acceptance of such as he discharges from his Service here , at the third hour , as of them whom he engages not in it , till the eleventh . 6. Of their early Piety he makes great present use in this World , testifying his acceptance of their works , generally in his word , and particularly by the reputation he procures to them in the minds and consciences , of such as were best able to judge , and even of all that knew them , which may be truly accounted a Divine testimony , both in respect of the object , which hath on it a Divine impress , and speaks the self recommending power of true goodness , which is the Image of God , and in respect of the subject , shews the Dominion God hath over minds , engaging not only good Men to behold with complacency of such pleasant , blooming goodness , correspondent to their own ; but even bad Men to approve in these others , what they entertain not in themselves . The same things are accepted with God , and approved of Men , Rom. 14.18 . Thus being Dead , they , as Abel , yet speak . 7. And it is a brighter , and more unsullied testimony , which is left in the minds of Men , concerning such very hopeful persons as Die in their Youth . They never were otherwise known , or can be remembred , than as excellent Young Persons . This is the only Idea which remains of them . Had they lived longer to the usual Age of Man , the remembrance of what they were in youth , would have been in a great degree effac'd , and worn out , by latter things ; perhaps blackened , not by what were less commendable , but more ungrateful to the greater part , especially , if they liv'd to come into publick Stations . Their just zeal , and contestations against the wickedness of the Age , might disoblige many , and create them Enemies , who would make it their business to blast them , and cast upon their name and memory all the reproach they could invent . Whereas the lustre of that Vertue and Piety which had provok't no body , appears only , with an amiable look , and leaves behind nothing , of such a person , but a fair , unblemisht , alluring and instructive Example ; which , they that observed them , might , with less prejudic'd minds compare with the useless , vicious , Lives of many that they see to have filled up a room in the World , unto extream old age , either to no purpose , or to very bad . And how vast is the difference in respect of usefulness to the world , between a pious , young Gentleman , dying in his youth , that lived long in a little time , untainted by youthful Lusts , and Vanities , and Victorious over them ; and an accurst Sinner of an hundred years old , Isa. 65.20 . One that was an Infant of days , and though an hundred years old , yet still a Child , that had not filled up his days with any thing of real value , or profit to himself , or others , ( as some very judicious Expositors understand that Text ) that ( as he aptly speaks ) had nothing besides Grey Hairs , and Wrinkles , to make him be thought a long liver ; but who might truly be said not to have liv'd long , but only to have been long in the World. How sweet and fragrant a Memory , doth the one , how rotten and stinking a name , doth the other , leave behind him to survivors ! Therefore such very valuable young Persons as are taken hence in the flower of their Age , are not to be thought , upon that account of usefulness to this World , to have lived in it , that shorter time , in vain . They leave behind them that testimony , which will turn to account ; both for the Glory of Gods grace , which he hath exemplified in them , and which may be improved to the good of many who shall have seen that an Holy Life , amidst the temptations that the youthful Age is exposed to , is no impracticable thing ; and that an Early Death , is as possible also to themselves . But besides their no little usefulness in this World , which they leave , we must know , 8. That the Affairs and Concernments of the other World , whither they go , are incomparably greater every way , and much more considerable . And to this most unquestionable maxim must be our last and final resort , in the present Case . All the perturbation , and discomposure of mind , which we suffer upon any such accasion , arises chiefly , from our having too high and great thoughts of this World , and too low , and diminishing thoughts of the other ; and the evil must be remedy'd by rectifying our apprehensions in this matter . Because that other World is Hades , unseen , and not within the verge of our sense , our sensual minds are prone to make of it a very little thing ; and even next to nothing , as too many , will have it to be quite nothing at all . We are concerned , in duty to our blessed Redeemer and Lord , and for his just honour , to magnifie this his Presecture , and render it as great to our selves as the matter requires , and as our very narrow minds can admit . And should labour to correct it as a great and too common fault , a very gross vulgar Error , to conceive of persons leaving this world of ours , as if they hereby became useless ; and , upon the matter , lost out of the Creation of God. So is our fancy prepossest , and filled with delusive Images , that throng in upon it thorough our unwary senses , that we imagine this little spot of our Earth to be the only place of business , and all the rest of the Creation , to be meer vacuit● , vast , empty space , where there is nothing to do , and nothing to be enjoyed . Not that these are formed , positive thoughts , or a settled judgment , with good Men , but they are floating imaginations , so continually obtruded upon them , from ( what lies next ) the objects of sense , that they have more influence to affect the Heart , and infer suitable , sudden , and indeliberate , emotions of Spirit than the most formed judgment , grounded on things that lie without the sphere of sense can outweigh . And hence when a good man Dies ( elder or younger ) the common cry is among the better sort ( for the other do less concern themselves ) O what a loss is this ! Not to be repaired ! not to be born ! Indeed this is better than the common stupidity , not to consider , not to take it to Heart , when the Righteous Man perisheth , or is taken away . And the Law of our own Nature , obliges and prompts us , to feel , and regret , the losses which afflict us . But such resentments ought to be followed , and qualified , by greater thoughts , arising from a superiour Nature , that ought presently to take place with us , of the nobler employments which God calls such unto , of whom this World was not worthy , Heb. 11.38 . And how highly his great and all comprehending interest , is to be preferr'd before our own , or the interest of this or that Family , Country , or Nation , on Earth ! And , at once , both to enlarge and quiet our minds , on such occasions we should particularly consider , 1. The vast amplitude of the Heavenly Hades , in comparison of our minute spot of Earth , or of that dark Region ( wheresoever it is ) reserved for the just punishment of dilinquents , according to such intimations as the Holy Scriptures give us hereof , which being writ only for the use of us on Earth , cannot be supposed to intend the giving us more distinct accounts of the state of things , in the upper World , than were necessary for us , in this our present state . But it is no obscure hint that is given of the spaciousness of the Heavenly Regions , when purposely to represent the Divine immensity , 't is said of the unconsined presence of the great God , that even Heaven , and the Heaven of Heavens cannot contain him , 1 King. 8.27 . 2 Chron. 6.18 . How vast scope is given to our thinking minds to conceive Heavens , above Heavens , incircling one another , till we have quite tired our faculty , and yet we know not how far short we are of the utmost verge ! And when our Lord is said to have ascended far above all Heavens , Ephes. 4.10 . Whose Arithmetick will suffice to tell how many they are ? whose Vranography to describe how far that is ? We need not impose it upon our selves to judge their rules infallible , who , being of no mean understanding , nor indiligent in their enquiries , have thought it not improbable that there may be fixed Stars within view , at that distance from our Earth , that a movable , in as swift motion , as that of a Bullet shot from a Canon , would be fifty thousand years in passing from the one to the other * . But how much remoter that Star may be from the utmost verge of the Universe , is left altogether unimaginable . I have been told that a very ingenious Artist going about , in exact proportions , to describe the Orb or Vortex to which our Sun belongs , on as large a Table as could be convenient for him to work upon , was at a loss to find a spot not too big , in proportion , for our Earth , and big enough , whereupon to place the point , made very fine , of one foot of his Compass . If any suspect extravagancy in our Modern Computations let him take a view of what is discoursed to this purpose by a Writer of most unexceptionable wisdom , and sobriety ( as well as most eminent sanctity ) in his time * Now when the Lord of this vast universe beheld upon this little spot , intelligent creatures in transgression and misery , that he did so compassionately concern himself , for the recovery of such as should , by apt methods , be induc't to comply with his merciful design ; and appoint his own Eternal Son to be their Redeemer , in order whereto , as he was God with God , he must also become Man , among Men , one of themselves , and so as God-Man , for his kindness to some , be constituted universal Lord of all . Shall meer pity towards this World greaten it above the other ? But we are not left without ground to apprehend a more immediate Reason for his being , as Redeemer , made Head and Lord of all those Creatures that were the Original Inhabitants of the Invisible World. For when it had been said , Col. 1.16 . That all things were created by him , not only the visible things on Earth ▪ but the invisible things in Heaven , here is a regression to these latter , who were before ( for their greater dignity ) generally , first mentioned , and now some enumeration given of them , whether they be Thrones , or Dominions , or Principalities , or Powers , and all things again repeated , that these might appear expresly included , said over again to be created by him , and for him , which was sufficient to express his creative Right in them . 'T is presently subjoyned , v. 17. And he is before all thin●s , and by him all things consist . All owe their stability to him , viz. The mentioned ●hrones , Dominions , &c. as well as other things . But how ? or upon what terms ? That we might understand his Redemptory right was not here to be overlook't , 't is shortly after added , and having made Peace by the Blood of his Cross , it pleased the Father ( to be repeated out of what went before ) by him to reconcile all things to himself ; and this by him , iterated , q. d. by him shedding his Blood on the Cross , whether they be things on Earth , or things in Heaven , lest the Thrones , Dominions , mentioned before should be forgot . And a word is used accommodable enough to the several purposes before expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth not always suppose enmity , but more generally signifie , upon a sort of commutation , or valuable consideration , to procure or conciliate , or make a thing more firmly ones own , or assure it to himself , though 't is afterwards used in the stricter sense , v. 21. I have often considered with wonder and pleasure , that whereas God is called by that higher , and far more extensive Name , the Father of Spirits ; He is also pleased so graciously to vouchsafe , as to be styl'd the God of the Spirits of all Flesh , and thereby to signifie , that having an order of Spirits so meanly lodged that inhabit frail and mortal Flesh , though he have a world of Spirits to converse with , whose dwelling is not with Flesh ; yet he disdains not a Relation to so mean and abject Spirits ( his Off-spring also ) in our World. And that , because this was the place of offending delinquents that he would recover ; the Redeemer should sort himself with them , and , as they were partakers of Flesh and Blood , himself likewise take part of the same ! This was great , and Godlike ! and speaks the largeness , and amplitude of an all comprehending mind , common to Father and Son ; and capable of , so , applying it self to the greatest things , as not to neglect the least . And therefore so mu●h the more magnifies God , and our Redeemer , by how much the less considerable we , and our World are . But that hence we should so over magnifie this World , as if nothing were considerable that lies without its compass , is most perversly to misconstrue the most amazing condescension . The Spirit of God , by Holy David , teaches us to reason the quite contrary way . And from the consideration he had of the vastness , and splendor , of the upper World , of the Heavens , the Moon and Stars , &c. not to magnifie but diminish our World of Mankind , and say , What is Man ? And let us further consider , 2. The inexpressible numerousness of the other Worlds Inhabitants , with the excellencies wherein they shine , and the orders they are ranked into , and how unlikely is it , that Holy Souls that go thither , should want employment ? Great concourse , and Multitude● of People , make places of business in this World , and must much more do so , where creatures of the most Spiritual , and active Natures , must be supposed to have their residence . Scripture speaks of Myriads ( which we read an innumerable company ) of Angels , besides all the Spirits of Just Men Heb. 12. Who are sometimes said to be more than any one , ( which we causlesly render Man ) could number , Rev. 7. And when we are told of many Heavens , above all which our Lord Jesus is said to have ascended ; are all those Heavens , only empty solitudes ? uninhabited glorious deserts ! When we find how full of vitality this base Earth of ours is , how replenish't with living creatures , not only on the surface , but within it , how unreasonable is it to suppose the nobler parts of the universe to be less Peopled with Inhabitants , of proportionable spirituality , activity , liveliness and vigour to the several Regions , which , the remoter they are from dull Earth , must be supposed still the finer , and apt to afford fit , and suitable habitations to such Creatures ? Whether we suppose pure , unclothed Spirits be to the Natives in all those Heavens , all comprehended under the one Name of Angels , or whether ( as some think of all Created Spirits ) that they have all vital union with some or other vehicles , Ethereal , or Celestial , more or less fine , and pure , as the Region is , to which they belong , having gradually associated unto them the Spirits of Holy Men gone from us , which are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Angels-fellows , Luk 20.36 . it is indifferent to our purpose . Let us only consider them all , as intelligent , Spiritual , Beings , full of Holy Light , Life , active Power , and Love to their common Lord , and one another . And can we imagine their state to be a State of torpid silence , idleness , and inactivity , or that they have not much higher , and nobler work to do there , than they can have , in such a World as this , or in such bodies , as here , they lugg to and fro ! And the Scriptures are not altogether silent , concerning the distinct orders of those glorious Creatures , that inhabit all the Heavens , with this upper Hades , must be understood to contain . Tho' it hath not provided to gratifie any ones curiosity , so far as to give us particular accounts of their differences , and distinctions . And though we are not warranted to believe such conjectures concerning them , as we find in in the supposititions Dionysius ' his Celestial Hierarchy , or much less the idler dreams of Valentinus , and the Gnosticks about their Aeones , with divers more such fictions , yet we are not to neglect , what God hath expresly told us , viz. That giving us some Account of the Creation , in the Hades , or the invisible part of it ; there are Thrones , Dominions , Principalities , Powers , Angels , ( and elsewhere Archangels , Authorities , Col. 1.16 . with 1 Pet. 3.21 . which being terms that import Order , and Government , can scarce allow us not to conceive , that of all those numberless multitudes of glorious Creatures , that r●plenish and people those spacious Regions of Light , and Bliss , there are none , who belong not to some or other , of those Principalities and Dominions . Whence therefore , nothing is more obvious , than to conceive , that whosoever is adjoyned to them , ascending out of our Wo●ld , presently hath his Station assigned him , is made to know his post ▪ and how he is to be employed , in the se●vice and adoration of the Sovereign Lord of all , and in paying the most regular homage , to the Th●one of God and the Lamb. It being still to be remembred , that God is not worshiped there , or here , as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as though he needed any thing , since he gives to all breath and being and all things , Acts 17. But that the felicity of his most excellent Creatures , doth in great part consist , in acting perpetually according to the dictate of a just & right mind . And that therefor tehey take highest pleasure in prostration , in casting down their Crowns , in shrinking even into nothing , before the Original , Eternal , Subsistent Being , that he may be owned as the all in all , because they follow , herein , a most satisfy'd judgment , and express it when they say , Thou art worthy O Lord , to receive Glory , and Honour and Power , for thou hast created all things , and for thy pleasure they are , and were created , Rev. 4.11 . And worthy is the Lamb that was slain , to receive Riches , and Wisdom , and Strength , &c. ch . 5.12 . And they that rest not Night or Day from such high and glorious employments , have they nothing to do ? Or will we say or think , because we see not how the Heavenly Potentates , lead on their bright Legions , to present themselves before the Throne , to tender their obeysance , or receive commands and dispatches to this or that far remote Dynasty — ; or ( suppose ) to such and such a mighty Star ( whereof there are so numberless myriads . And why should we suppose them not replenish't with glorious Inhabitants ? ) Whither they fly as quick as thought , with joyful speed , under the All-seeing Eye , glad to execute wise and just commands upon all occasions . But alas ! in all this we can but darken Counsel with words without knowledge . We cannot pretend to knowledge in these things ; yet if from Scripture intimations , and the concurrent reason of things , we only make suppositions of what may be , not conclusions of what is ; let our thoughts ascend as much higher as they can . I see not why they should fall lower than all this . And because we cannot be positive , Will we therefore say or think , there can be no such thing , or nothing but dull inactivity in those Regions ? Because that other World is Hades , and we see nothing , shall we make little , or next to nothing of it ? We should think it very absurd reasoning ( if we should use it , in reference to such mean trifles in comparison , and say ) there is no such thing as Pomp and State , no such thing as Action or Business in the Courr of Spain or France , of Persia or Japan , because no sound from thence , strikes our Ear , or the beams of Majesty there , dazle not our Eye ? I should indeed think it very unreasonable to make meer magnitude , or vast extent of space , filled up with nothing but void air , Ether , or other fine matter ( call it by what name you will ) alone , or by it self , a very considerable note of excellency , of the other invisible World , above this visible World of ours . But I reckon it much more unreasonable and unenforc't , ( to say no more ) by any Principles , either of Philosophy , or Religion , finding this World of ours ( a baser part of the Creation ▪ ) so full of Life , and of living Inhabitants , of one degree or another ; to suppose the nobler parts of the Universe , still ascending upwards , generally unpeopled , and desert ! when it is so conceivable in it self , and so aptly tending to magnifie our Creator , and Redeemer , that all the upper Regions be fully inhabited with intelligent creatures , whether meer Spirits , unclothed with any thing material , or united with some or other matter , we need not determine . And whereas Scripture plainly intimates , that the Apostate revolted Spirits that fell from God , and kept not their first Stations , were vastly numerous ; we have hence scope enough for our thoughts to conceive , that so spacious Regions being replenisht with intelligent Creatures , always innocent and happy , the delinquents compared with them may be as despicable for their paucity , as they are detestable for their apostacy . And that the horrid Hades , wherein they are reserved to the blackness of Darkness for ever , may be no more in proportion , nay , unexpressibly less , than some little Rocky Island , appointed as a place of punishment for Criminals , in comparison of a flourishing , vast Empire , fully peopled with industrious , rich , sober-minded and unhappy Inhabitants . We might further consider , 3. The high perfection they presently attain to , who are removed , though in their younger years , out of this , into that other World. The Spirits of just Men are there said to be made perfect . Waving the Olympick Metaphor , which is , at most , but the thing signifying : That which is signified , cannot be less than the concurrence of Natural , and Moral Perfection . The perfecting of all our faculties , mind , will , and active power , and of all holy and gracious excellencies , knowledge , wisdom , love , holiness . The Apostle makes the difference be , as that of a Child , and that of a Man , 1 Cor. 13. And would any one that hath a Child he delights in , wish him to be a Child always , and only capable of Childish things ? Or is it a reasonable imagination , that by how much we are more capable of action , we shall be the more useless , and have the less to do ? We may further lastly add , that which is not the least considerable . 4. That all the active , Services , and usefulness , we are capable of in this World , is but transitory , and lies within the compass of this temporary State of things , which must have an end . Whereas the business of the other World , belongs to our final and eternal State , which shall never be at an end . The most extraordinary qualifications for service on Earth , must hereafter , if not by the cessation of the active Powers and Principles themselves , as Tongues , Prophecies , and such knowledge as is uncommon , and , by peculiar vouchsafement , afforded but to a few , for the help of many . ●hese endowments designed for the Propagation of the Christian Faith , and for the stopping Mouths of gainsayers , must in the use and exercise , at least , by the cessation of the objects , and occasions , fail , and cease , and vanish away , 1 Cor. 13.8 . The like may be said of courage and fortitude to contend against prevailing wickedness ; skill , ability , with external advantages , to promote the impugned interest of Christ , and Christian Religion ; of all these there will be no further use in that other World. They are all to be considered as means to the end . But how absurd were it to reckon the means of greater importance than the end it self ? The whole present constitution of Christs Kingdom on Earth , is but preparatory and introductive to the Celestial Kingdom . And how absurd were it to prefer this Temporary Kingdom to the Eternal one , and present serviceableness to this , to perpetual service in the other ? 'T is true , that service to God and our Redeemer in this present state , is necessary in its own kind , highly acceptable to God , and justly much valued by good Men. And we ought our selves willingly to submit to serve God in a meaner capacity in this World , while it is his pleasure we shall do so , especially if God should have given any signification of his mind , concerning our abode in the Flesh , some longer time , as 't is likely he had done to the Apostle Paul , Phil. 1.24 . because he says , he was confident , and did know that so it should be , ver . 25. we should be abundantly satisfied with it , as he was . But to suppose an abode here , to be simply , and universally more eligible , is very groundless , and unreasonable . And were a like case , as if a person of very extraordinary abilities and accomplishments , because he was useeful in some obscure Country Village , is to be looked upon as lost , because his Prince , being informed of his great worth , calls him up to his Court , and finding him every way fit , employs him in the greatest affairs of State ! To summ up this matter , whereas the means , are always , according to usual estimate , wont to derive their value from their end . Time , from Eternity . This judgment of the case , that usefulness in this present State , is of greater consequence , and more important , than the affairs of the other World , breaks all measures , overturns the whole frame , and inverts the Order of things , makes the means more valuable than the end : Time more considerable than Eternity ; and the concernments of a state that will soon be over , greater than those of our fixed , permanent , everlasting State , that will never be over . If we would allow our selves the liberty of reasoning , according to the measure and compass of our narrow minds , byast , and contracted by private interest , and inclination , we should have the like plausible things to think , concerning such of ours as Die in Infancy , and that when they have but newly look't into this World , are presently again caught out of it ; that if they had lived , what might they have come to ? How pleasant and diverting might their Childhood have been ? How hopeful their Youth ? How useful their Riper Age ? But these are commonly thoughts little wiser than theirs , and proceed from a general infidelity , or misbelief , that whatsoever is not within the compass of this little , sorry , World , is all emptiness , and nullity ! Or if such be pious and more considering , 't is too plain they do not , however , consider enough , how great a part it is , of Divine magnificence , to take a reasonable immortal Spirit from animating a piece of well figured Clay , and presently adjoyn it to the general assembly above ! How glorious a a change is made upon their Child in a moment ! How much greater a thing it is to be adoring God above , in the Society of Angels , than to be dandled on their knee , or enjoy the best provisions they can make for them on Earth ! That they have a part to act upon an Eternal Stage ! and though they are but lately come into Being , are never to go out of being more , but to be everlasting Monuments , and Instruments of the glory of their great Creator and Lord ! Nor , perhaps , is it considered so deeply as it ought , that it hath seemed meet to the Supream Wisdom , upon a most important reason , in the case of lengthning , or shortning the Lives of Men , not ordinarily , or otherwise , than upon a great occasion , to interrupt the tendencies of Natural Causes , But let Nature run its Course : For otherwise , very frequent innovations upon Nature , would make Miracles cheap , and common , and consequently , useless to their proper , great ends , which may be of greater significancy in the course of Gods Government over the World , than some addition to this , or that Life can be worth . And therefore should this consideration repress our wonderment , why God doth not , when he so easily can , by one touch upon this , or that second Cause , prevent , or ease the grievous pains , which they often suffer that love him , and whom he loves . He reckons it fitter , and they will in due time reckon so too themselves , when the wise methods of his Government come to be unfolded , and understood , that we should any of us bear what is ungrateful to us , in point of pain , loss of Friends , or other unpleasing events of providence , than that he should make frequent , and less necessary breaches upon the common order , and course of Government which he hath establish't over a delinquent , sinful , World. Whereupon it is a great piece of wisdom and dutifulness towards our great Lord , not to pray absolutely , peremptorily , or otherwise than with great submission , and deference to his wise and holy pleasure , for our own or our Friends lives , ease , outward prosperity , or any external or temporary good thing . For things that concern our Spiritual and eternal welfare , his good and acceptable will is more expresly declared , and made known already , and before hand . But as to the particular case of the usefulness of any Friend or Relative of ours in this , or the other State , the matter must be finally left to the arbitrement and dispose of him who hath the Keys o● Hades , and of Death . And when by his turn of them he hath decided the matter , we then know what his mind and judgment is , which it is no more fit for us to censure , than possible to disannul . Whatever great purposes we might think one cut off in the flower of his Age , capable of serving in this World , we may be sure he judged him capable of serving greater in the other . And now by this time I believe you will expect to have somewhat a more particular Account of this excellent young Gentleman , whose early Decease hath occasioned my Discoursing so largely on this subject . Not more largely than the importance , but much less accurately , than the dignity of it did challange . He was the Eldest Son of Sir Charles Hoghton , of Hoghton Tower , in the County of Lancaster , Baronet , and of the Lady Mary , Daughter of the late Lord Viscount Masserene , his very Pious Consort . A Family of eminent Note in that Northern part of the Kingdom , for its antiquity , opulency , and interest in the Country where it is seated ; and which hath intermarried with some or other of the Nobility , one Generation after another . But hath been most of all considerable , and illustrious , as having been it self , long , the immemorial known seat of Religion , Sobriety , and Good Order , from Father , to Son ; giving Example , Countenance , and Patronage to these praise-worthy things to the Country round about . And wherein , hitherto ( through the singular favour and blessing of Heaven ) there hath not been that visible degeneracy , that might be so plainly observed , and sadly deplored , in divers great Families . As if it were an exemption from what was so anciently remarked by the Poet , Aetas Parentum , pejor avis , — &c. But on the contrary , such as have succeeded , have , by a laudable ambition , and emulation , as it were , striven to outshine such as have gone before them in Piety , and vertue . In this bright and lucid tract and line , was this most hopeful young Gentleman , now arrived to the Age wherein we use to write Man , beginning to stand up in view , and to draw the Eyes , and raise the hopes of observers , and well-wishers , as not likely to come short of any of his worthy Ancestors , and Predecessors . But Heaven had its Eye upon him too , and both made and judg'd him meet for an Earlier translation , to a more eminent Station there . He was from his childhood observed to be above the common rate , docile , of quick apprehension , solid judgment , and retentive memory , and , betimes , a lover of Books and Learning . For Religion ; his knowledge of the Principles of it , continually grew , as his capacity did more & more admit , under the Eye and endeavours of his Parents , and such other Instructors , as they took care he should never want . But his Savour and Relish thereof , and the impression made thereby up●n his Soul , was so deep , and so early , as to be apparently owing to an higher cause , the gracious operation of the Holy Spirit , and a singular blessing thereby , upon his pious Education . And in this way , it could not be easie to such as were his most diligent , & constant observers , to conclude , or conjecture , when God first began to deal with his Spirit . Above ten years ago , I had opportunity for a few days , to have some converse with him , in his Fathers House . And , as I could then perceive , his Spirit was much tinctured with Religion ; so I received information , that for a considerable time before , there constantly appeared in him such specimina of serious Piety , as were very comfortable to his Parents , and might be instructive to others , that took notice of them . In the course of divers following years , he greatly improved , under Domestick , and Private Instruction , both in Grammar-Learning , and Academical Studies , for which he wanted not apt helps . When there was great reason to hope he was so well establish't in Religion and Vertue , as neither to be shock't by the importunate temptations of a sceptical vicious Age in the general , or betrayed by the facility of his own youthful Age. His prudent , worthy Father , judged it requisite , and not unsafe , to adventure him into a place of more hazard , but greater advantage , for his accomplishment in that sort of culture , and polishing , that might , in due time , render him both in reality , and with better reputation , serviceable in a Publick Station , i. e. where he might gain such knowledge of the World , of Men , and of the Laws of his Country , as were proper for his rank , and one that was to make such a figure in the Nation , as it was to be hoped he might . And upon that Account , not yet a year agoe , brought him up to London , entered him in the Temple , took for him convenient Lodgings there , and left him settled , unto mutual satisfaction . He was little diverted by the noise , novelties , or the gaities of the Town , but soon betook himself to a course of close Study ; discontinued not his converse with God , and thereby learn't , and was enabled , to converse with Men , warily , and with caution ; so as he might be continually improving and gaining good , without doing , or receiving hurt . The Substance of the following Account , I received from a pious intelligent young Man , who several years attended him before his coming to Town , and afterwards , to the finishing of his course . Mr. Hoghton 's early Seriousness , increased with his years . His deportment was grave , composed , without any appearance of Pride , which he carefully avoided His diligence in Study was unusual , and his proficiency very great ; neither was this less an effect of his Conscientiousness in the improvement of his time , than of his desire after knowledge . As to his demeanour , and performance of Duties , towards his several Relations , his self denial , his sedateness of mind , his fear of sin , his tenderness of Conscience , love of the best things , and unconcernedness about things of an inferior Nature , so far as hath fallen under my observation , in near six years time , I believe few , if any of his years , did exceed him . In his Sickness he was very patient , submissively undergoing those heavy stroakes it pleased God to lay upon him . Vpon his apprehension of Death , he seemed very little discouraged , but quietly resigned himself into the hands of the all-wise Disposer of All things . Some time before his Sickness , and in the time of it , he said , Afflictions were very proper for ●ods Children , and those that were never Afflicted , had reason to question the Truth of their Grace , and Gods Love to them , quoting that Scripture , If ye are without chastening , then are ye Bastards , and not Sons . He often repeated those words , in the beginning of his illness . — 'T is an hard thing to make our Calling , and our Election sure . — I desire to glorifie God. — When he understood , from some expressions of his Physician , how dangerous his Distemper was , he said , he knew very well the meaning of his Physicians words ; But that however it proved , he hoped he was safe . He was so strict in the observation of the Lords day , that if he happened to lie longer than ordinary in the Morning , he would continue the later in Duties , in the Evening ; saying , we ought not to make that Day shorter than other Days . Though he was very intent on his Studies , yet on Saturdays he always broke them off at Noon , and spent the Afternoon in reading Divinity , and preparing himself for the Lords Day . He was always constant in his secret Duties , and suffered nothing to hinder him from the performing of them . Before he expired , he spoke with great assurance of his Future happiness , and hopes of meeting his Relations in Glory . Thus far goes that Account . His Sickness was short . When , hearing of it , I went to visit him , I was met in an Ante-chamber , by his ingenious , dear , Brother , to whom it is no reproach to be second to him , and who , it is to be hoped , will be at least , truly so ; making him , though a fair Example , yet not a Standard ; who hath for divers years , been most intimately conjunct , and conversant with him , known his way , his Spirit , his manner of Life , his purity : And may be led on , and excited thereby , wherein he hath observed him to excel others , to endeavour not to come short , but , if it were possible , to excel him ; remembring , he is to be the next solace of his Parents , hope of his Family , and resort of his Country ( if God shall vouchsafe to continue him ) in succeeding time . From him , I had little expectation of finding his Sick Brother in a conversable condition ; the malignity of his Feaver having , before seized his head , and very much disordered his intellectuals ; but going in , I was much surprized to find it so far otherwise . He presently knew me ; & his understanding that served him for little else , fai●ed him not in the concernments of Religion , and of his Soul. There was not an improper or misplac't word ( tho' the case could not admit of interchanging many ) that came from him . Concerning the substance of the Gospel of Christ , ( as it could be shortly summed up to him ) he said , he had no doubt , and his transactions with Christ himself , accepting him ; resigning , and entrusting himself absolutely , and entirely to him , and God in him , were so explicite , distinct , & clear , as could leave no place of doubt concerning him . He profest his concurrence to such requests , as were put up to God concerning him ; and the next Morning , slept quietly in the Lord. Nor now will it be unfit , to shut up the Discourse , with some few , suitable Reflections , upon this double Subject . The Text , and This Providence , taken together . 1. How happy is it ! when this Power , of our Great Redeemer , and Lord , mention'd in the Text , and a preparation , with chearful willingness , dutifully to comport with it , concur and meet together , as they have done in this instance . Our Lord hath shewn his Power . He asserted it , in the Text. In this Instance he used it , giving an open Testimony , that he takes it to belong to him , to make such translations from one World , to another , whensoever he judges it a fit season . Nor is solicitous , whether men acknowledge his right , so to do , or no ; or what Censures they will pass upon what he hath done . He doth his own work , and leaves men to their own talk , or mutterings , or wonder , or amusement at it , as they will. So it becomes Sovereign Power to do , establish't upon the most unquestionable foundations ; exercis'd according to the wisest and most righteous Measures . He hath used his own right , and satisfied himself in the use of it . He thought not himself concern'd to advise with any of us , about it , who , as his Counsellor , should instruct him ? Isa. 40.13 . Rom. 11. v. 34. He owes so much to himself , to act as unaccountable to no one , nor liable to any ones controll . Here is most rightful , resistless Power , justly and kindly us'd on the one hand ; And , on the other , how placid , how calm , a resignation ! Here was no striving ! no crying ! no reluctant motion , no querulous , repining voice . Nothing but peaceful , filial submission ; a willingness to obey the Summons given . This was an happy accord , the willingness of this departing Soul , proceeding not from stupidity , but trust , in him who kept these Keys ; and such preparedness for removal , as the Gospel requir'd . O happy Souls ! that finding the Key is turning , and opening the door for them , are willing to go forth upon such terms , as knowing whom they have believed , &c. And that neither principalities or powers — life or death — &c. can ever separate them from the Love of God in Christ Jesus their Lord. Life , they find , hath not separated — whereof was the greater danger ; and Death is so far from making this separation , that it shall compleat their Vnion with the blessed God in Christ , and lay them infolded in the everlasting Embraces of Divine Love ! Happy they ! that can hereupon welcome Death ! and say , Now , Lord , lettest thou thy Servant depart in peace ! that , before , only desired leave to die , and have , now , obtained it ; that are , with certainty of the Issue , at the point of becoming compleat Victors , over the last Enemy ; and are ready to enter upon their Triumph , and take up their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Death is swallowed up in Victory . O Death , where is thy sting ! O Grave , where is thy Victory ! — Thanks be to God , who giveth us the Victory through Jesus Christ our Lord. Happy Soul ! here will be a speedy end of all thy griefs , and sorrows , they will be presently swallow'd up , in an absolute plenitude and fulness of Joy. There is already an end put to thy tormenting cares and fears ; for what Object can remain to thee , of a rational fear , when once , upon grounds ( such as shake not under thee ) thou art reconcil'd to Death ? This is the most glorious sort of Victory , viz. by reconciliation . For so , thou hast conquered , not the Enemy only , but the Enmity it self , by which he was so . Death is become thy Friend , and so no longer to be feared ; nor is there any thing else , from whence thou art to fear hurt ; For Death was thy last Enemy , even this bodily Death ! The whole Region beyond it , is to one in thy case , clear , and serene , when to others , is reserved the blackness of darkness for ever . There are no terrible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no formidable consequences , no reserves of misery , no treasures of wrath to be feared by thee . To one , in thy condition , may that , without hesitation , be apply'd , nihil metuit , qui optat mori ; He fears nothing , who desires to die . What is the product of some mens infidelity , is the genuine product of their faith . From so contrary Causes may proceed the same Effect . The Effect , a willingness to die , or a bold adventure upon Death , is the same , but only in respect of the general kind ; with great differences in the special kind , according to the difference and contrariety of the Causes , whereof they discernibly tast and savour . With Infidels , it is a negative , dead , stupid , partial willingness , or but a non-aversion ; and in a lower , and much diminished degree ; Or if some present , intolerable , disgraceful calamity urge them , a rash , obstinate , presumptuous rushing upon Death ; because they do not consider consequences . With Believers , such as in reference to the concernments of the other World do walk by faith , while as yet , they cannot walk by sight , in reference to those things , 2 Cor. 5.7 . it is a positive , vital , courage , v. 8. We are confident , and a preponderating inclination of will ; We are willing rather to be absent from the body , and to be present with the Lord ; because ( as is manifest ) they do consider consequences , and how blessed a state will certainly ensue ! How vast are these special differences , of the same thing in the general , willingness to die ! O the transports of Joy that do now most rationally result from this state of the Case ! when there is nothing left , lying between the dislodging Soul , and the glorious unseen World , but only the dark passage of Death ; and that so little formidable ; considering who hath the Keys of the one , and the other . How reasonable is it upon the account of somewhat common herein , to the Redeemer , and the Redeemed , ( altho' every thing be not ) to take up the following words , that so plainly belong to this very case . Therefore my heart is glad , and my glory rejoyceth ; my flesh also shall rest in hope . For thou wilt not leave my Soul in Sheol , or Hades ; thou wilt not forsake , or abandon it in that wide World , neither wilt thou suffer thine holy one to see corruption . Thou wilt shew me the path of Life ; the path that leads unto that presence of thine , where is fulness of Joy ; and to those pleasures which are at thy right hand ; or in thy power , and which are for evermore ; and shall never admit either of end , or diminution , Psal. 16.9 , 10 , 11. Now , what do we mean to let our Souls hang in doubt ? why do we not drive things for them , to an issue ? Put them into those same safe hands that holds these Keys ; absolutely resign , devote , entrust , and subject them to him ; get them bound up in the bundle of Life ; so adjoyn and unite them to him ( not doubting but as we give them up , he will , and doth , in that instant , take hold of them , and receive them into union with himself ) as that we may assure our hearts , that because he lives , we shall live also . Thus the ground of our hope becomes sure , and of that joy which springs from such an hope . Our Life , we may now say , is hid with Christ in God ( even tho' we are , in our selves , dead , or dying Creatures ) Col. 3.3 . Yea , Christ is our Life , and when he , who is our Life , shall appear , we shall appear with him , in glory , verse 4. He hath assured us , that because he is the Resurrection , and the Life ; he that believeth in him , tho' he were dead , shall yet live . And that , whosoever lives , and believes in him , hath thereby , a life already begun in him , in respect whereof he shall never die , Joh. 11.25 , 26. What now can be surer than this ? so far we are at a certainty , upon the included supposition , i. e. that we believe in him . And what now remains to be ascertain'd ? what ? Only our own intervening death ? we must , 't is true be , absent from these bodies , or we cannot ( as we would ) be present with the Lord. And is that all ? can any thing now , be more certain than that ? O happy state of our Case ! How should our hearts spring and leap for our joy , that our affairs are brought into this posture ! that in order to our perfect Blessedness , nothing is farther wanting but to die . And that the certainty of death , compleats our assurance of it . What should now hinder our breaking forth into the most joyful thanksgivings , that it is so little doubtful we shall die ! that we are in no danger of a terrestrial Immortality ! and that the only thing that it remain'd we should be assured of , is so very sure . That we are sure it is not in the power of all this World , to keep us always in it . That the most spiteful Enemy we have in all the World , cannot do us that spite , to keep us from dying ! How gloriously may good Men triumph , over the impotent malice of their most mischievous enemies , viz. that the greatest mischief , even in their own Account , that it can ever be in their power to do them , is to put it out of their own power ever to hurt them more ( for they now go quite out of their reach ) They can ( being permitted , ) kill the body , and after that ( Luke 12.4 . ) have no more that they can do . What a remarkable , significant , after that , is this ? what a defiance doth it import of the utmost Effort of humane power and Spite ! that here it terminates ! 't is now come to its ne plus ultra ! And so we are to look upon all our other Trials and Afflictions , that in any providential way may befall us ; we may be sick , in pain , in poverty , in disgrace , but we shall not be alwaies in mortal flesh , which is the subtratum , and the root of all the rest . Can we be upon better terms , having but two things to be concerned about , as necessary to our Compleat Felicity , union with Christ , and disunion from these bodies ? God is graciously ready to assist us , in reference to the former , tho' therein he requires our care , subserviently hereto : in reference to the latter , he will take care himself , in his own fit season , without any care or concern of ours in the matter . And only expects us to wait with patience , till that sit season Come . And come it will , perhaps , sooner than we may think . He doth not , alwaies , go by our measures in judging of the fit season ; as this present instance shews . 2. From the text , taken in conjunction with this act of providence , we may observe the great advantage of a pious Education . Tho' the best means of such Education do not always prove Effectual ; yet this being much the more probable course , upon which to expect Gods blessing , than the Parents prophane negligence of the souls of their Children ; such an example , wherein God by his blessing testified his approbation of Parental care and diligence ; should greatly quicken the endeavours of Parents herein ; as hoping , hereby , to serve his great , and merciful , and most principal design , who hath these Keys ; and whose office it is , to transmit Souls , when they are prepared and ready , out of this World of ours , into that Blessed glorious World above . And , though they may think themselves disappointed , when thorough Gods blessing upon their endeavours , they have educated one , to such a pitch , as this young Gentleman was raised and brought up unto ; with a Prospect , and Hope of his having a long course of service to run thro' here on the Earth : Yet let Parents hence learn to correct what was amiss , or what was wrong ; not what was right , and well . Their Action and Endeavour was , what ought to be . Their Error or Mistake ( if there was any ) was more principally , as the Case is here stated , about their design , and end . Not that they designed such an end , for that also was very justifiable , and laudable : But if they designed it as their more principal end ; Which the Case , as it is now put , supposes , that is , that they take themselves to be disappointed , for no Man complains of it as a disappointment , if he miss of an inferior end , and attain that which is far nobler , and more excellent . Our great aim should be the subserving the design of the Great Lord of Heaven and Earth ; which ultimately and supreamly refers to the heavenly , eternal state of things ; & that Souls may be ripen'd and fitted for that , and to do service here on Earth , subordinately to the other ; and while they are in Preparation for the heavenly state . His principal design must be for that which is principal And concerning that ( as was formerly argued ) there can be no more doubt than whether Heaven or Earth , Eternity or Time , a fixed , permanent , everlasting , or a temporary , transitory , vanishing state of things be more valuable , and to be preferred . Our Redeemer hath acquired , and doth use these Keys , for the translating of Souls , assoon as he shall judge them meet to be Partakers of the Inheritance of Saints in Light , Col. 1.12 . Some he makes meet much earlier than others . His design , so far as it is known , or may be supposed , should give Measure to ours ; therefore ours must be to make them meet , as early , for his purposes , as is possible ; as knowing it cannot be too early : They were devoted to him early , and pursuantly hereto , no time should be lost from the great Business of fitting , and forming them for him ; inasmuch also , as the same Qualifications , viz. that are of higest Excellency , and Value , do equally prepare them to serve , and glorifie him , in either World , as he shall chuse to , dispose of them . And it unquestionably belongs to him to make his Choice , as it does to us , to endeavour to make them ready . If any of us , having purposely educated a Son for the Service of his Prince , and present him accordingly , we would submit it to his Pleasure , to chuse the Station , wherein he shall serve him : Especially if he be a Prince of celebrated Wisdom , and Goodness . And should we complain , That he is put early , into a Station of much higher Dignity , than we thought of ? How lit●le is this Matter considered , by most , that go under the Name of Christian Parents ; that are ( more generally ) very solicitous to have , as they call it , their Children Christ'ned . But never have it in their Thoughts to have them educated in the Knowledge of Christ , or train'd up for Christ. As if their Baptism were intended for a Mockery , their Education in the whole course of it , hath no such reference . 'T is how they may with better Reputation , bear up , not the Name of Christ , but their own . Their Aim , looks no higher , than that they may inherit their Lands , maintain the Honour of their Families ; appear ( if such be their own Rank ) well-accomplisht Gentlemen : And of some of those little things that are thought requisite hereto , we may say as our Saviour did in another Case , These things ought ye to have done , and not to have left the other ( the much greater things ) undone . What should hinder , but that learning to Sing , or Dance , or Fence , or make a modish Leg , might consist with learning to know God in Christ , in which Knowledge stands Eternal Life ! Whatsoever hath real Excellency , or hath any thing in it of true Ornament , will no way disagree with the most serious Christianity . And how lovely is the Conjunction of the well-accomplisht Gentleman , and the serious Christian ! Only sever Inconsistencies , as how fashionably to Curse , and Swear , and Damn , and Debauch , which are thought to belong to good Breeding in our Age. Let not Religion , Reason , Shame , and Common Sense , be so totally abandoned all at once , as that the same Persons shall take care to have their Children baptized into Christ's Name , and be taught to renounce , by their Deeds , that Great Name , almost assoon as they can pronounce the Word . Where so direct a Course is not taken to make those of the succeeding Age ignominionsly bad , yet how little is done , towards the making of them truly , and usefully good ? Much Care is taken to shape , and adorn the out-side of the Man , how little to form , and furnish their Minds ! Here , if they can be brought to make , or judge of a Verse , or a Jest , or a piece of Wit , 't is a great Attainment . Or if , at Home , they can have them taught so much Law , as shall , hereafter , enable them to squeeze their Tenants , and quarrel with their Neighbours , or so much of Behaviour , as shall qualifie them to keep Gentlemen Company ; Or if ( as our pious Poet phrased it ) they Ship them over , the thing is done . Then , they shall be able to talk a little of the Fashions of this or that Foreign Country , and make much the better Figure in their own . But if , with all other parts of useful Knowledge , and good Breeding , that are thought requisite for this World , they be also well-instructed touching their Redeemer's Dominion over it , and the other World also ; and concerning the Nature , Constitution , Design , Laws , and Priviledges of his Kingdom ; If it be seriously endeavoured to make them apt , and prepared , Instruments of serving his Interest here , as long as he shall please to continue them in any Station , on Earth ; and that they may also be made meet to be Partakers , at length , of a far more excellent Inheritance , than an earthly Parent could entitle them to , that of the Saints in Light , Col. 1.12 . If they can be fitted to stand in the Presence of the Eternal King , and to keep company with Angels , and blessed Spirits above ! How worthy and noble a design is this ! And with what satisfaction is it to be reflected on , if the Parents have ground to apprehend , they are herein , neither unaccepted , nor disappointed ! 3. It is of ill presage to our Land , that when he that hath these Keys , uses them in the so early translation of so hopeful a Person as this young Gentleman was , so few such are observed to spring up , for the support of the truly Christian Interest , in the succeeding Generation . That the act of our Great Redeemer and Lord , herein , was an act of Wisdom , and Counsel , we cannot doubt . Against the Righteousness of it , we can have no exception . The kind design of it , towards them whom he so translates , is so evident in the visible agreement of their spirit and way , with the Heavenly State , as their end , as puts that matter out of question . But we are so much the more to dread the consequences , and to apprehend what may make our hearts meditate terror . By the Christian Interest , I am far from meaning that of a Party . But what every one must take for Christianity , that will acknowledge there is any such thing . And for the support of that , in the most principal Doctrines , and Laws of it , what is our prospect ? To go down here somewhat lower . Let us suppose a rational susceptibleness , or capacity of Religion , to be the difference of Man , wherein the Controversie may seem to admit of being compromis'd ; whether it be Religion , alone , or Reason , alone , of which this must be said , that it distinguishes Man from the Inferiour Creatures . And let it be Reason , with this addition , an aptness ( suspicere numen ) to be imprest with some Religious Sentiment , or to conceive of , and adore , an Original Being . The wise , and mighty Author , and Cause of all things . And now , how near akin are Religion , and Humanity Let us , next , understand Christianity , to be the Religion of fal'n Man , designing his Recovery , out of a lapsed , and lost State ; i. e. Man having violated the Law of his Creation , and offended against the Throne and Government of his Creator , the Supream , and Vniversal Lord of all . It was reckon'd not becoming so great a Majesty ( tho' it was not intended to abandon the Offenders to an Universal Ruine , without Remedy ) to be reconcil'd , otherwise than by a Mediator and a Reconciling Sacrifice . For which , none being found competent , but the Eternal Son of God , the Brightness of his Glory , and the express Image of his own Person , who was also the First and the Last , the Lord God Almighty ; and partaking with us of flesh & blood , was capable , and undertook to be both Mediator and Sacrifice . It seem'd meet to the offended Majesty , to vouchsafe Pardon and Eternal Life , and the renewing Grace requisite thereto , to none of the Offenders , but through him ; and accept from them no Homage , but on his Account . Requiring wheresoever the Gospel comes , not only Repentance towards God , but Faith in our Lord Jesus Christ , as the Summary of the Counsel of God contain'd therein , Acts 20.21 — 27. And that all should honour the Son , as he the Father requires to be honoured , John 5.23 . Whereas now so apt a Course as this was establisht , for restoring Man to himself , and to God , through the Influence of the Blessed Spirit , flowing in the Gospel-Dispensation , from Christ as the Fountain : What doth it portend when , amidst the clear Light of the Gospel , that affords so bright a Discovery of the Glorious Redeemer , and of all his apt Methods for bringing to full effect , his mighty Work of Redemption , an open War is commenc'd against him , and his whole Design , by Persons , under Seal , devoted to him ! If there were but one single Instance hereof in an Age , who would not , with trembling expect the Issue ? But when the Genius of a Christian Nation , seems , in the rising Generation , to be leading to a general Apostacy , from Christianity , in its Principal , and most Substantial Parts ; and they are only patient of some External Rituals , that belong , or are made appendent to it , so as but to endure them , either ●ith Reluctancy , or Contempt . When the Juvenile Wit , and Courage , which are thought to belong to a Gentleman , entring upon the Stage of the World , are imployed in satyrizing upon the Religion , into which they have been Baptiz'd , in bold Efforts against the Lord that bought them ! Whither doth this tend ! Some would seem so modest , as in the midst of their profane Oaths , and Violations of the Sacred Name of God , to beg his Pardon , and say , God forgive them . But so ludicrously , as he whom Cato animadverts upon , For begging Pardon that he wrote in Greek , which he was unacquainted with ; saying , He had rather ask Pardon , than be Innocent ; for what should induce him to do so unnecessary a thing , for which Pardon should be necessary ? Th●se Men think Pardons very cheap things ! But will God be mocked ? Or doth he not observe ? 'T is the prevailing Atheistical Spirit we are to dread , as that which may provoke Jealousie , and to make himself known by the Judgments he shall execute . There is great reason to hope , God will not finally abandon England . But is there not equal reason to fear , that before the Day of Mercy come , there may be a nearer Day of Wrath , coming ? A Day that shall burn as an Oven , and make the Hemisphere about us , a fiery Vault ! In our Recovery from a lapsed State , which the Religion profest among us , aims at ; There are two things to be effected . The restoring Reason to its Empire over the sensitive Nature , that it may govern that ; and the restoring Religion , and Love to God , to its Place and Power , that he may govern us . While the former is not done , we remain sunk into the low Level , with the Inferior Creatures ; and till the latter be effected , we are ranked with the Apostate Creatures , that first fell from God. The Sensualty of Brutes , and the Enmity of Devils , rising , and springing up observably among us , import the directest Hostility , against the Redeemer's Design . And them that bid this open Defiance to Him , he hath every Moment at his Mercy ! In the mean time , Is this Emmanuel 's Land ? His Right in us he will not disclaim . And because he claims it , we may expect him to vindicate hims●l● . His present Patience , we are to ascribe to the Wisdom , and Greatness of an All-comprehending Mind . He counts not an heap of impotent Worms his Match ! But when the Besom of Destruction comes , one stroak of it will sweep away Multitudes . Then Contempt will be Answered with Contempt . They cannot express higher , than to oppose and militate against a Religion , introduc'd and brought into the World by so Clear , Divine Light , Lustre and Glory , not by Arguments , but by Jeasts ! O that we could but see their Arguments , to dispute those Keys , out of his Hands that holds them ! But do they think to laugh away the Power of the Son of God ? He also will laugh at their Calamity , &c. Prov. 1. or expose them to the Laughter of Men wiser than they , Psal. 52.5 , 6. 'T is little wit to despise what they cannot disprove . When we find a connection between Death , and Judgment , how will they contrive to dis-joyn them ? They will be as little able to disprove the one , as withstand the other . But a great residue , 't is to be hoped , our Blessed Redeemer will , in due time , conquer in the most merciful way ▪ inspiring them with Divine Wisdom , and Love , detecting their Errours , mollifying their hardness , subduing their enmity , making them gladly submit to his easie Yoke , and light Burden . He is , before the World end , to have a numerous Seed , and we are not to despair of their rising up more abundantly than hitherto among our selves , so as no Man shall be therefore asham'd to be thought a serious Christian , because 't is an unfashionable , or an ungenteel thing . Then will honour be acquir'd , by living as one that believes a Life to come , and expects to live for ever , as Devoted ones , to the Ruler of both Worlds , and Candidates for a blessed Immortality , under his Dominion . Nor will any Man covet to leave a better Name behind him , here , or a more honourable Memorial of himself , than by having liv'd an holy , vertuous Life . It signifies not nothing , with the many , to be remembred when they are gone . Therefore is this Trust wont to be committed to Marbles , and Monumental Stones . Some have been so wise , to prefer a remembrance among them that were so , from their having liv'd to some valuable purpose . When Rome abounded with Statues , and Memorative Oblisks , Cato forbad any to be set up for him , because ( he said ) he had rather it should be askt , why had he not one ? than why he had ? What a balmy Memory will one Generation leave to another , when the savour of the Knowledge of Christ shall be diffused in every place ! 2 Cor. 2.14 . and every thing be counted as dross and dung , that is in any competition with the excellency of that Knowledge ; when that shall overflow the World , and one Age praise his Mighty Works , and proclaim his Power and Greatness to the next . And the Branches of Religious Families , whether sooner or later transplanted , shall leave an odour , when they are cut off , that shall demonstrate their nearer Vnion , with the true Vine , or speak their relation to the Tree of Life , whose Leaves are for the healing of the Nations , even those that were deciduous , and have dropt off , may ( without straining a borrow'd expression ) signifie somewhat towards this purpose . 4. From both the mention'd Subjects , Good Parents may learn , to do God , and their Redeemer , all the service they can , and have opportunity for , in their own time ; without reckoning too much upon what shall be done , by a well-educated , hopeful Son , after they are gone , unless the like dispensation could be pleaded unto that which God gave to David , to reserve the Building of the Temple to his Son Solomon , which without as express a revelation , no Man can pretend . The Great Keeper of these Keys , may cross such purposes ; and without excusing the Father , dismiss the Son , first . But his Judgments are a great deep , too deep for our Line . And his Mercy is in the Heavens , Psal. 36. extending from everlasting to everlasting , upon them that fear him : and his Righteousness unto Childrens Children , Psal. 103. FINIS . BOOKS Printed for Thomas Parkhurst , at the Bible and Three Crowns , the lower End of Cheapside , near Mercers-Chapel . Books Written by the Reverend Mr. J. Howe . OF Thoughtfulness for the Morrow . With an Appendix concerning the immoderate Desire of foreknowing things to come . Of Charity in reference to other Mens sins . The Redeemer's Tears wept over lost Soul● ; in a Treatise on Luke 19.41 , 42. With an Appendix , wherein somewhat is occasionally discoursed concerning the Sin against the Holy Ghost , and how God is said to will the Salvation of them that perish . A Sermon directing what we are to do after a strict Enquiry , Whether or no we truly love God. A Funeral Sermon for Mrs. Esther Sampson , the late Wife of Hen. Sampson , Dr. of Physick , who died Nov. 24. 1689. The Carnality of Religious Contention . In two Sermons , preach'd at the Merchants Lecture in Broadstreet . A Calm and Sober Enquiry , concerning the possibility of a Trinity in the Godhead . A Letter to a Friend , concerning a Postscript to the Defence of Dr. Sherlock's Notion of the Trinity in Unity , relating to the Calm and Sober Enquiry upon the same Subject . A View o● that Part of the late Considerations addrest to H. H. about the Trinity : Which concerns the Sober Enquiry on that Subject . A Sermon preach'd on the late Day of Thanksgiving , Decemb. 2. 1697. To which is prefix'd Dr. Bates's Congratulatory Speech to the King. A Sermon for Reformation of Manners . Books Written by J. Flavel . THE Fountain of Life opened , or a Display of Christ in his Essential and Mediatorial Glory . Containing Forty Two Sermons on various Texts . Wherein the Impetration of our Redemption by Jesus Christ is orderly unfolded , as it was begun , carried on , and finished by his Covenant Transaction , Mysterious Incarnation , Solemn Call and Dedication , Blessed Offices , Deep Abasement , and Supereminent Advancement . A Treatise of the Soul of Man , wherein the Divine Original , Excellent and Immortal Nature of the Soul are opened ; its Love and Inclination to the Body , with the Necessity of its Separation from it , considered and improved . The Existence , Operations and States of separated Souls both in Heaven and Hell imm●diately after Death , ass●rted , discussed and variously applied . Diverse knotty and difficult Questions about departed Souls both Philosophical and Theological , stated and determined . The Method of Grace in bringing Home the Eternal Redemption , contriv'd by the Father , and accomplish'd by the Son , through the Effectual Application of the Spirit unto God's Elect , being the second Part of Gospel Redemption . The Divine Conduct , or Mystery of Providence , its Being and Efficacy asserted and vindicated : All the Methods of Providence in our Course of Life open'd , with Directions how to apply and improve them . Navigation spiritualiz'd : O● , A New Compass for Seamen , Consisting of Thirty Two Points of pleasant Observations , profi●able Applications , serious Reflections , all concluded with so many spiritual Poems , &c. Two Treatises , the first of Fear , the second , the Righteous Man's Refuge in the evil Day . A Saint indeed : The great Work of a Christian . A Touchstone of Sincerity : Or , Signs of Grace and Symptoms of Hypocrisie ; being the second Part of the Saint indeed . A Token for Mourners : Or , Boundaries for Sorrow for the Death of Friends . Husbandry spiritualiz'd : Or , The Heavenly Use of Earthly Things . FINIS . Notes, typically marginal, from the original text Notes for div A44673-e140 Job 1.1 . Psal. 84.11 . Hierom. Job 29.1 , 2 , 3 , 4 , 5. Notes for div A44673-e4620 † Ostendunt terris hunc tantùm fata nec ultra esse si●unt . † And here it may suffice to take notice that Greek Writers , Poets , Philosophers , Historians ; and other Writers , that have made only occasional mention of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or of the words next akin to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Lexicographers , that have purposely given an account of it , from Greek Authors , that must be supposed best to understand the use of words in their own Tongue ; generally such as have not been engaged in a Controversie , that obliges men usually to torture words to their own sense , or to serve the Hypothesis , which they had espoused ; have been remote from confining this , or the cognate words ; to that narrow sense as only to signifie a place or state of torment for bad men , but understood it as comprehending also , a state of Felicity for the pious and good . For such as have been concern'd in interpreting this or other like words with reference to the known , and famous Controversie , which I need not mention , their Judgments must weigh according to the reputation they are of with the Reader . The Greeks , no doubt , best understood their own Language . And among them can we think that Homer in the beginning of his 1. Il. when he speaks of the many brave Souls of his Hero's , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the W●r he is describing , sent into the invisible Regions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he ever dreamt they were all promiscuously dispatcht away to a place of Torment . Not to mention other passages where he uses the the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to the same purpose . Divers others of of the Greek Poets are cited by several ready to our han●s , with which I shall not cumber these pages . That one ● enough , and nothing can be fuller to our purpose , which is quoted by Clem. Alexandr . Str. l. 5. ( as well as by sundry others ) and ascribed to the Comic . Diphilus ( tho' by others to another , Philemon . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Hades we reckon there are two paths , the one of the righteous , the other of the wicked ; plainly shewing that Hades was understood to contain Heaven , and Hell. Plato , when in his Phaedo , he tells us that he that comes into Hades , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not initiated and duly prepared , is thrown into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( a stinking Lake ) but he that comes into it fitly purified , shall dwell with the Gods ; as expresly signifies Hades to include the same opposite states of misery and felicity . In that Dialogue called Axiochus , tho' supposed not to be his , written by one that sufficiently knew the meaning of such a word , we are told that when Men die they are brought into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Field of Truth , where sit Judges that examine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what manner of life every one lived while he dwelt in the body , that they who while they liv'd here were inspir'd by a good Genius , or Spirit , go into the Region of pious Men , having before they came into Hades been purified — such as led their lives wickedly are hurried by Furies up and down Chaos — in the Region of the wicked . In the third Book de Repub. Plato blames the Poets that they represent the state of things in Hades too frightfully ▪ when they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praise it rather . Plutarch de Superst . brings in Plato speaking of Hades , as a Person , or a God , Dis , or Pluto ( as they frequently do ) and says he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , benign or friendly to Men ; therefore not a tormentor of them only . Caelius Rhodigin . quotes this same passage of Plutarch , and takes notice that our Saviour speaks of the state of Torment by another word , not Hades , but Gebenna ; which sufficiently shews how he understood it himself . And whereas there are who disagree to this notation of this word , that makes it signifie unseen , as some will fetch it from the Hebr. and go as far back as Adam in their search , alledging for this the Authority of an old Sibyll , will have it go for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unpleasant ; nothing is plainer than that this other is the common notion , which ( tho' Fancy hath not a greater Dominion in any thing than in Etymology ) would make one shy of stretching invention to find how to differ from the generality . Therefore Calepin , upon this word , tells us that the Greek Grammarians , do against the nature of the Etymon ( which plainly enough shews what they understood that to be ) generally direct its beginning to be writ with the asper spirit ; but yet he makes it signifie obscure , or not visible . And tho' Plato is endeavoured to be hook't in to the deriving it from Adam by a very far fetch ; yet 't is plain that his calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a place before referr'd to , shews he understood it to signifie invisible . And so Lexicons will commonly derive it ( Vulgo , says Caelius . Rhodis . ) But its extensiveness , as comprehending a state of happiness , is our principal concern , which way ( as we might shew by many more instances ) the common stream carries it . Pausanias in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speaking of Hermes ( according to Homer ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that he did lead . Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could not be thought to mean , they were then universally miserable . Sext. Empir . is an Authority good enough for the meaning of a Greek word . When ( Adversus Mathem . ) he tells us , tho' by way of objection ; all men have a common notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( using the Genitive with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Homer , and others do , another word house , or abode , in the Dative , being understood ) And yet , as to the thing , he afterwards distinguishes Poets Fables , and what from the nature of the Soul it self , all have a common apprehension of . As also Diog. Laert. hath the same phrase , mentioning the Writings of Protagoras , who , he says , wrote one Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , using the Genitive , as here , after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hath been usual , on the mentioned account . And tho' his Books were burnt by the Athenians , because of the dubious Title of one of them concerning the Gods. So that we have not opportunity to know , what his Opinion of Hades was , we have reason more than enough , to think he understood it not of a state of Torment only for Evil Spirits . * Primate Usher's Judgment may be seen in his Answer to the Jesuits Challenge , that this word properly signifies the other World , the place or state of the Dead — So that Heaven it self may be comprehended in it . Grot. on Luk. 16.23 . Makes Hades most certainly to signifie a place withdrawn from our sight ; spoken of the body , the grave ; of the soul , all that Region wherein 't is separate from the body . So that as Dives was in Hades , so was Lazarus too , but in separate Regions . — For both Paradise , and Hell , or as the Grecians were wont to speak ) Elysii and Tartara were in Hades . You may have in him more Quotations from the Poets , the sense of the Essenes from Josephus , and passages from divers of the Fathers to the same purpose . Dr. Hammonds mind was the same , copiously exprest on Matt. 11.20 . But differs from Grot. in ascribing to Philemon , the Jambicks above recited , which the other gives to Diphilus . Dr. Lightsoot is full to the same purpose . On the 4th Art. of the Creed . And tho' Bellarmin will have this word always signifie Hell ( which if it do with Sheol the correspondent word ; Jacob desired to go to Hell to his Son , as Dr. H. argues . ) Camero ( as good a Judge ) thinks , except once , it never d●es . If any desire to see more to this purpose with little trouble to themselves , let them peruse Martinius's Lexic . on the word Inserus , or Insernus . I could refer them to many more whom I fo●bear to mention . Only if any think in some or other Text of Scripture this word must signifie Hell only , since it is of that latitude as to signifie Heaven in other places , an impartial view of the circumstances of the Text , must determine whether there , it be meant of the one , or the other , or both . * Maimonides . * Weems . Pirke . R. Elie●er . Edit . per G. H. Varst . C. F. Dan. 5.23 . 2 Tim. 1.10 . Rom. 2.7 . v. 8. v. 11. Philo Judeu● , Quod Det●r . potiori insid . sole● ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●al . 3.13 , 14. Rom. ● . 3. ● . Heb. 10.38 . c. 12.1 . 2 Cor. 5.7 . Heb. 11.2 . Heb. 9.26 . Jam. 4.13 , 14 , 15. * Neque qui● quam reperit dignu● , qu●d eum temporsu● permutare ! Sen. Gen. 45. Isa. 9.6 . Sen. Joh. 5.23 . Psal. 45.6 — 11. Joh. 20.28 . * Miser est quicunque non vult , Mundo secum moriente , mori Sen. Tr. Cicer. Heb. 11.4 . Non est quòd quenquam propter canos aut rugas putes diu vixisse . Non ille diu vixit , sed diu fuit . Sen. * Computation by the Honourable Francis Roberts , Esq Philosoph . Transactions for the Months March and April , 1694. * Bolton in his four last things , who speaking of Heaven , directs us to guess the immeasurable magnitude of it : ( as otherwise — so ) By the incredible distance from the Earth to the Starry Firmament ; and adds , If I should here tell you the several computations of Astronomers , in this kind , the summs would seem to exceed all possibility of belief . [ And he annexes in his Margin sundry computations which I shall not here recite , you may find them in the Author himself , p. 21. ] And yet besides , ( as he further adds ) the late learnedest of them place above the 8th sphere , wherein all those g●orious Lamps shine so bright , three moving Orbs more . Now the Empyrean He●ven comprehends all these ; How incomprehensible then , must its compass ●nd greatness necessarily be ! But he supposes it possible , the adventure of Mathematicians may be too audacious and peremptory , &c. And concludes the height and extent of the Heavens to be beyond all Human investigation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sen. ●r . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 14.19 . Rom. 5.2 . Corn. Nep Frag. Pl●tarch de gerun● . 〈◊〉 . 
A45546	----	Faiths victory over natvre, or, The unparallel'd president of an unnaturally religious father delivered in a sermon preached at the funerals of the hopefull young gentleman Master John Rushout : son and heire to Master John Rushout merchant and citizen of London / by Nathanael Hardy ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45546 of text R12956 in the English Short Title Catalog (Wing H721). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 53 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45546 Wing H721 ESTC R12956 13312677 ocm 13312677 99009 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45546) Transcribed from: (Early English Books Online ; image set 99009) Images scanned from microfilm: (Early English books, 1641-1700 ; 457:6) Faiths victory over natvre, or, The unparallel'd president of an unnaturally religious father delivered in a sermon preached at the funerals of the hopefull young gentleman Master John Rushout : son and heire to Master John Rushout merchant and citizen of London / by Nathanael Hardy ... Hardy, Nathaniel, 1618-1670. [6], 25 p. Printed for Nathanael Webb and William Grantham ..., London : 1648. Reproduction of original in Cambridge University Library. eng Rushout, John, d. 1648? Funeral sermons. Sermons, English -- 17th century. A45546 R12956 (Wing H721). civilwar no Faiths victory over nature: or, The unparallel'd president of an unnaturally religious father. Delivered in a sermon preached at the funeral Hardy, Nathaniel 1648 9997 23 30 0 0 0 0 53 D The rate of 53 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2007-09 Lisa Chin Sampled and proofread 2007-09 Lisa Chin Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion FAITHS VICTORY over NATVRE : OR , The unparallel'd president of an unnaturally Religious Father . Delivered in a SERMON Preached at the Funerals of the hopefull young Gentleman Master John Rushout : Son and Heire to Master JOHN RUSHOUT Merchant and Citizen of LONDON . By NATHANAEL HARDY Master of Arts , and Preacher to the Parish of DIONIS Back-Church . Was not Abraham our Father justified by works , when he had offered Isaac his son upon the Altar . Seest thou how faith wrought with his works , and by works was faith made perfect , JAM . 2.21 , 22. Transgreditur fides rationis fidem , humanae naturae usum , experientiae terminos , Bern. Verus obediens mandatum non procrastinat , sed statim parat aures auditui , linguam voci , pedes itineri , manus operi ; & se totum intus colligit ut mandatum peragat imperantis . Idem . LONDON , Printed for Nathanael Webb , and William Grantham , at the Grey-hound in Pauls Church-yard , 1648. To my Right Worthy FRIEND , Mr. JOHN RVSHOVT Of LONDON Merchant , and Inhabitant in the Parish of Dionis Back-Church , the blessings of the throne and footstool . Honoured SIR , IT was a sorrowfull losse occasioned the delivery of this Sermon in your eares , and the seasonable comfort you then found , caused those desires which ( being to me commands ) occasion the presenting of it to your eyes . The tryall wherewith God hath been pleased to exercise you , cannot but be grievous , yet a patient sufferance and sanctified use will make it precious : no better means of support under , and benefit by this tryall then faith , which is both a powerfull Antidote against the crosse , and a skilfull Alchymist to extract spirituall advantage out of temporall losses . It is true you have lost a hopefull son , but faith will eye God , as a wise and gracious Father . Charity comforts you in the hope that he hath gained , the enjoyment of glory by his dissolution : Faith will instruct you in the Christian art , how to gain increase of grace by this affliction . It is the justice of God that hee never punisheth without a cause , it is his mercy that he ordereth all to a good end , let repentance find out and bewail sin deserving , and faith will apprehend the benefit intended . Oh divine grace of faith , many daughters have done worthily , but thou surmountest them all ; thou regulatest our actions , and moderatest our passions , thou teachest us how to enjoy , and supplyest us in what wee want ; by thee wee finde the sweetnesse of a God in the creature-comforts we have , and the sweetnesse of those comforts we lose in a God . And now worthy Sir , what bitter counsell could I prescribe you then this of Faith ? what fuller example of faiths energie could I set before you then that of Abraham , who by faith gave up that Isaac to God , whom God had conferr'd on him in love . The picture of this believing Patriark , offering up his obedient Isaac , you have delineated in the following Sermon . Let Abrahams steps be your walk , and his bosome shall be your rest ; imitate him as a son in the grace of Faith , and you shall be an heire together with him in the grace of life , whech is the prayer of him who is Your devoted servant in all Christian and Ministeriall offices , NATH. HARDY . Errata . Page 4. line 23 devoute , the former l 28. for people r. people p. 6. l. 5.1 . se transferre , p. 13. in marg pone Chrysost. p. 14. in marg. pone Chrysost. Imprimatur , Ja. Cranford . On the death of Master John Rushout , eldest Sonne of Master John Rushout , of London Merchant . WHo slew all these ? was Nimshi's sonne 's demand , When 's will was done by false Samaria's hand , When heads were heapt , and Nobles ( by the rude ) Were made the many-headed multitude : When slain Youth , and Beauty were heap'd on high , Virtue and Strength pil'd with Nobility . Who slew all these ? each tear now seems to say , The mourner drops by this sad heap of clay . Nor doe they soloecise , for in Rushout's sonne There 's a heap'd funerall , though he be but one . Logick is out , it 's praecepts erre in this , He is but one , and yet a number is . Arithmetick mistakes in him , for we If not divide , yet one may multiply . Virtue and Beauty , Strength and Youth are here Heap'd up and pil'd together : on this Biere A summe of Graces are , Hee 's a Totall than , Not one of these , but might compleat a man . The tears that from his Fathers eyes doe run , Fall for but one Sonne , and yet not for One . When he laments his Beauty so soon gone , Doth he not Weep for his Dead Absolom ? He mourns and praises his obedient Will 'T is for his Isaac sure those tears distill . When he recounts the Wisdome of his Sonne , And Sighs , sighs he not for his Solomon ? When how religious ! and a tear let fall , Then sure he weeps at Joseph's funerall . Absolon , Isaac , Joseph , Solomon , Are all deceas'd in this his onely JOHN . Who slew all these then ? not the barbarous hand , Of forreign stranger , nor the dire command Of the Theeve's Captain , where the riddle 's this , Out laws obey , and rape obedience is . No death abroad , strange ayre his breath supplies , He travels and lives , but returns and dies . Thus have we seen the Pearl or Diamond stone ( Brought to the cooler , from the hotter Zone ) Escape the threats of th' Rocks , and th' Oceans fome , And yet in th' Harbour have been lost at home : Having past the Pyrats , and the watry way , Made , or the Customers , or the Thames his prey . Is this the welcome thy return'd Natives have O England ? entertainment in a grave ? When to thy long'd for Soile thy Sonnes return , Canst finde no lodging for them , but their Urn● ? When from strange Climates to their own they come Has't no home for them , but their longest Home ? Fame calls thee Eden , if thou a Garden be , 'T is such as Joseph's , the Sepulchre 's in thee . The terme 's too good ; since on thine none thou prey ▪ Wee 'l change thy name , thou art Acel●●●a . Since now thy Bowels are with Funerals full , Thou'rt or a field of bloud , or place of Scull . Death dwels within thee , makes his Mansion here , Hath ta'ne a Lease ( we dread ) for many years . A Lease not made by Law , but War ; yet good , 'Cause seal'd with Swords and written in our bloud . Thus cruell art thou , and like to be , yet He Hath cause to thank thee for thy crueltie . In thee he dy'd , but to thy Sins and fears , Thy Crown 's of Cypresse , he a Laurel weare . He rests in Peace secured from thy harmes , Hears glad Hallelujah's , but thou Alarms . The Grave and Heaven 's his Arke , whilst that the floud Sweeps thee away , he floats above thy Bloud . The Grave and Heaven 's his House , where he hid ly , And the destroying-Angel passe him by . Death leads to Life . He dy'd young , yet shall be , A Youth as long-liv'd as Aeternitie . J. THOMPSON . FAITHS VICTORY over NATVRE : OR , The unparallel'd president of an unnaturally Religious Father . HEBR. 11.17 . By Faith ABRAHAM when hee was tryed , offered up ISAAC . THis Chapter after a briefe yet full description , presents us with a large and singular commendation of the grace of faith , the excellencie of this vertue is demonstrated by the efficacie ; that in its powerfull effects we may behold its Divine nature . Peruse the Chapter , and you shall find her honoured as the mother of many graces , the spring of choyce duties ; yea , the worker of strange Miracles . The truth of all which our Apostle illustrates by various examples , since though positive doctrines declare what faith can doe , yet plain examples shew what faith hath done : amongst many others wee have the president of Abraham , chiefe of the Patriarks , and father of the saithfull set before us : if you cast your eyes upon the 8 verse , you shall there finde an eminent instance of his faith , When he was called to goe out into a place which he should after receive for inheritance , obeying , and he went out not knowing whither he went ; no easie matter , doubtlesse , for a man to part with his friends and live among strangers , to let goe his present possessions for uncertain enjoyments , and become a voluntary exile from his own Countrey ; sence derides it , reason contemns it , but faith obeys it : nor doth his faith stay here , behold in the Text a harder task imposed upon , and performed by him ; that was to leave his Countrey , this was to lose his Isaac : that was to sojourn in a strange Land , this to commit a strange act : that to forsake his fathers house , this to forgoe his sons life : in that he sayled against the winde , in this against the winde and tyde : but the strength of faith carryed him through , enabling him to leave his countrey when called ; and to offer his Isaac when tryed . By faith Abraham , &c. In the words we have these three observables ; 1 A singular fact performed by Abraham , He offered up Isaac . 2 A speciall occasion moving him to it , when he was tryed . 3 A powerfull cause enabling , and that was his Faith . Or if you please to take the words in their naturall order , observe , 1 An act of Gods wisdome , to wit , the tryall of Abraham . 2 An act of Abrahams obedience in offering up Isaac . 3 The principle inclining him to perform his obedience , in reference to divine tryall , and that was his Faith . Once more we have here considerable , 1 The state and condition to which Abraham was exposed , to wit , of temptation , When he was tryed . 2 His sutable behaviour under that condition , in obedience to that tryall , he offered up Isaac . 3 The true ground of that obedient behaviour , to wit , his faith . According to each of these there are three assertions our Apostle layes down in the words . That Abraham was tryed , that being tryed he offered up Isaac , that it was by faith he offered him up : and of these in order . 1 The state of temptation , to which Abraham was exposed when he was tryed , St. Austine speaking of the life of man tells us , Tota vita humana tentatio est , every mans life but much more the Saints is a continued tryall , no day passeth over his head without some clouds , and whiles he is in the sea of this world waves continually dash upon him , but yet there are some dayes in the Calendar of his life which deserve , Nigro carbone notari ; to be marked with a black coale as more cloudy then others there are some storms wherein the waves rage more vehemently , some times in which the Saint is exposed to strange and strong tryalls ; and of such a one our Apostle here speaketh , When he was tryed . But by whom is it that Abraham was tryed ? The Hebrews have a tradition that the Devill appeared to him in an angelicall forme , and by many arguments diswaded him from sacrificing his son , as being an unnaturall and impious act , contrary to the law of God and nature ; nor is it improbable , that then the Devill was very busie with Abraham by temptation to withdraw him from obedience to Gods command , though the conceit of his visible appearing to him is altogether uncertaine ; but this triall whereof my text speaks , is doubtless to be referred unto God himself : for so we finde it plainly mentioned in the history , God tempted Abraham : Genes . 22.1 . nor doe Moses and Saint James herein contradict each other , when the one sayth , God tempted Abraham , and the other Chap. 1.13 . God tempteth no man , but rather we must distinguish of a double tentation , the one probationis , the other seductionis , the one meerly of tryall for our good , the other of enticement for our hurt ; this latter cannot agree to the pure and holy God , but is the Devils work , who goes about seeking to insnare and devoure the former : as it stains not Gods purity , so it sutes well with his wisdome , which oft times puts him upon making experiments of his servants , as here he did of Abraham . But for what end , may some say , doth God tempt and try his peoole ? I answer , for this double end . 1 Partly to disclose their corruptions , and discover those sins which were lurking in the heart : It is a common saying , Magistratus judicas virum , many men that were good while confined to privacie , have proved licentious , when advanced to Magistracie ; it 's as true of tryals , wherein oft times , there is an eruption of of that corruption which one would not have imagined had lodged in their brests , for this end God proved Hezekiah , that the pride of his heart might appear , and the Israelites to humble them under the sence of those corruptions which tryals manifested to be in them . But , 2 Chiefly the end of tryall is a discovery of our graces , both their truth , and strength , their quality and measure . Tryalls shew what is the depth of our confidence , the breadth of our patience , the height of our love , and the length of our perseverance , observe but this tryall of Abraham , and you shall find what a many graces here was tryed and discovered : namely , His faith , whether he would depend upon Gods , Promise above , against reason . His obedience , whether he would yeild to Gods command against nature . His love , whether his affection was more enlarged toward his son or his God . Finally , his feare , whether he did reverentially acknowledge and stand in awe of Divine Sovereingty the truth is , Apparet virtus arguiturque malis : stars shine bright in the darkest nights , graces are manifest in the sharpest tryall ; and for this end that our graces may appeare , we are tryed , and they are exercised . But what need is there that God should for these ends try his servants ? Doth he not understand there thoughts long before , are not both there sins and graces open in his fight ; it is a strange expression which God useth concerning himselfe in this tryall of Abraham , Now I know that thou fearest God . What did he not know before who is Omniscient ? yes , doubtlesse , but we must remember , it is usuall with God , Quod homini competit in iis tansferri , to apply that to himself which belongs to men , and to speake of himselfe after the manner of men ; but the truth is Gods end of tryall is not that he might know but that we and others may know the graces of God that are in us : tryals are oft times publishers of concealed vertues , neither the patience of Job , wisdome of Solomon , or the faith of Abraham , would have been so famous had it not been for tryalls . But how and by what meanes doth God try his servants ? Divines answer two ways , factis , verbis ; by deeds & words : by deeds , when either he substracts his grace from us , leaving us to our selves ; as he did Hezekiah , To try all that was in his heart , or else when he brings us into straits , & lays upon us afflictions , so he was forty yeares in leading of the children of Israel through the wildernesse , to prove them , sometimes by words and commands , which he enjoyns us , such was that command which Christ gave to the young man in the Gospell , To sell all he had ; and this which he gave to Abraham , take thy son , and offer him for a burnt offering ; and if you please to take a serious view of this command , you shall find it was a sore tryall , and that there was a strange probation in this Divine precept : for consider , 1 Whom doth the command concerne ? not a servant , or a friend , or an allye , but a son ; and him not an adopted , but a naturall son : not of many but an only son by Sarah , one that was the son of his love , of his hope , yea , of his old age ; a childe of promise , of prayers ; nay , tears . 2 What it is that is required ? is it to send him a far off into some strange Country ? is it to part with him and not see his face for some yeares ? is it to have him taken away by death , through some visitation of Gods hand ? all of these would have been sad tryalls : nay , but it is to lay violent hands upon him and cut him off by an untimely slaughter : but whose hands must they be , may his servants carry him away to some remote place out of his sight and there kill him , or is it only to stand by ▪ look on and suffer him to be slain ; no , he himself must ' offer him up : Abraham must not onely have his eyes on , but his hands in this bloudy act , he must not only be a spectator of , but an actor in this dolefull Tragedy : the tender father must imbrue his hands in the bloud of his innocent childe . God had tryed Abraham before many wayes , calling him to goe out of his Countrey , suffering that contention between him and Lot , in the battell he had with the five Kings , in the circumcising of his houshold , in the casting out of Ishmael , but all short of this , in sacrificing of his Isaac , which Abraham here was put upon , and our Apostle means in these words , When he was tryed . To apply this . Let the Saints of God learn continually to expect and prepare for tryals , let no son of Abraham hope to scape temptation , when he sees the bosome in which he desires to rest , assaulted with difficulties , nor must we onely stand in fear of diabolicall suggestions , but in expectance of divine temptation ; the truth is , tryals are both necessary and precious , needfull and usefull : Saint Peter joynes both together , Ye are in heavinesse , if need be , and the tryall of your faith being being much more precious then that of gold : the shakeing of the trees by the winde , the casting of gold into the fire , is not more usefull for the se●ling of the one , and purifying of the other , than tryals are for Gods servants : Nor must we onely expect single but successive tryals , like Jobs Messengers , one upon the neck of the other : When one woe is past look for another to come , and that many times on a suddain , in matters we are least aware of : nor let us onely prepare for many , but great and sore tryals , such as will not only rend our garments but break our hearts , tryals in our neerest friends , deerest comforts , the delight of our eyes , joy of our hearts , and breath of our nostrils , such were Jobs , in his cattell , the support of his estate , his children , the fruit of his loyns ; nay , in the wife of his bosome , and the smiting of his own body : such was Abrahams in the Text , in his near and dear Isaac . 2 Since we must be tryed , look we to the soundnesse of our graces that they be such as will abide tryall : paint will melt at the heat , while the naturall complection remains : drosse will consume in the fire while the gold grows purer : bad stuffe will shrink in the wetting , whilst that which is good retains its measure : finally , the house that is built upon the sand falls down at the blowing of the winde , while that which is built upon the rock remains : Seeming grace vanishes in the times of tribulation , onely true grace retains its lustre , continues firm , nay , grows purer in fiery tryals . And since wee must expect strong tryals , look we to the strength of our graces , If thou saint in the day of adversity , thy strength is small , saith Solomon , Prov. 24.10 . adversity though it be a hard tyrant , yet it is a right Judge speaking truly what our graces are : Nemo vires suas in pace cognoscit , no , one knows his strength in peace , a sharp battle calls for courage in the souldier , hard weather makes the weak body shrinke , every cock-boat can swim in the river , it s the lusty ship must saile in the Ocean ; we meet with strong tryalls , we must labour for strong graces ever remembreing this for our comfort , that Divine wisdome and goodnesse will proportion the tryall to our strength : a skilfull Physician in potions considers the strength of his patient , a wise Scholmaster in his lessons observes the ability of his Scholler , and our gracious God in his tryals remembers what wee are and will lay no heavier burthen on our shoulders then we are able to beare : that of the Apostle is in this sence truly applicable ; he hath both milk for babes , and meat for strong men ; and if he impose so great a tryall as the slaying of a son it shall be upon an Abraham that is strong in faith , vigorous in grace , and knoweth how to obey so severe a command which leads me to the . 2 Generall Abrahams obedient behaviour under his tryall , He offered up Isaac ; God puts him upon it , and he sets about it , and having received an injunction , puts it in execution : He offers up Isaac . But here some , perhaps , may tax our Apostle as a false relater of the story , since indeed Isaac was not offered up , but a Ram , the answer is easie . 1 Hee offered , that is , Offerre coepit ; hee began to offer him , he had taken his journey , clave the wood , and was come to the mount ; being there , he had built an altar , laid the wood in order on that altar , bound and laid his son on that wood , stretched forth his hand , took the knife to slay his son ; the knife was even at his throat , and nothing wanting but the last blow to have done execution ; and so on Abrahams part there was no deficiency in fulfilling this probatory command of God . 2 He offered , that is , Voluntate jugulavit ; he offered him in his intention and readinesse of will , Immolatio Isaac , ab animi affectu censetur , his sacrificing of Isaac is reckoned not from the action but his affection , and 3 He offered him , that is , interpretativè obtulit ; in regard of Gods account and esteem : that which was but begun by Abraham is consummated in Gods sight , and his readinesse to sacrifice is interpreted as an actuall performance of it , thus Pareus upon the text Obtulit ille holocaustum , non facto quidem , sed prompta voluntate & obedientiae quam Deus acceptavit , & Scriptura celebrat pro facto . Abrahams willingnesse to offer his son is accepted with God , and is recorded in Scripture as if it had been really done : excellently Saint Chrysostom to this purpose , so far ( sayth he ) as concerned the fathers will , he had already imbrued his hands in his sons bloud , and therefore that Father brings in God commending his ready performance of what he had enjoyned , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Thou didst not spare him at my command , I have spared him for thy obedience , To summe up this , it lets us see the gracious goodnesse of God , who is pleased to accept the will for the deed , and accounts what we would doe as if we had done it ; when we perform any duty , it is not quid facis , but quo animo , what we doe , but with what minde we doe it ; and as the action is never accepted without the affoction , so somtimes the affection is regarded without the action : true it is , where God affords ability , and gives oportunity , he expects the expression of our will by the execution of the act , but if either be denyed ( as here God sent his Angel to stay Abrahams hand , and many times he is pleased to withhold enablements to good duties ) then he mercifully accepts our intention and endeavour ; in this sence a poor man may be more charitable then the rich , according to that of our Saviour concerning the widow ; Verily this poor widow hath cast in more then all they that have cast into the treasury : more for the manner , though lesse for the matter , not so much , yet with more cheerfulnes , and so it was more in Gods estimation . In this regard a man that dieth in his bed , may yet be a Martyr in divine account , not opere , but voluntate ; reall suffering but propense willingnes to lay down his life if God had called him to it : finally , by this means it is , we fulfil that command of our Saviour , in taking up the crosse daily , that is , semper animum habere paratum , being in a daily readinesse to beare whatsoever crosse it shall seem good to Divine wisdome to inflict upon us . It is that which may yield abundant comfort to weak Saints , and tender consciences , who are oft times sadly perplexed at the non performance of those duties , the omission whereof is caused , not through want of will but power , surely what the Apostle sayth , in the point of charity , is true in regard of all other services . If there be first a● willing minde , it is accepted according to that a man hath , not according to that a man hath not . I would not have prophane carelesse sinners encourage themselves from this comfortable Doctrine , who pretend to good desires , whilst they improve not the oportunity and ability God puts into their hands of doing good , and which is worse , please themselves in the vain excuse of their good meanings , whilst they impenitently go on in evill ways ; such lasie desires will be no sufficient plea at Gods bar , and they will finde that usuall maxime true , too late , Hell is full of good wishes , Heaven of good works . But as for weak Christians , who doe what they can , and would doe what they cannot , let them take comfort in this meditation , that the syncerity of their intention shall be regarded , and rewarded by God . It was the complaint of holy Paul , concerning himselfe , When I would doe good evill is present with me , so that the good I would doe I doe not , and the evill I would not doe , that I doe : and surely if he , well may we have cause of taking up the same complaint , but though we complain , yet let us not despair : it is observable what a candid interpretation our Saviour makes of his Disciples sleep in the midst of his agony , excusing it as a fault arising only from the weaknesse of their flesh , not defect of their will ; the spirit indeed is willing , but the flesh is weak , and it is his gracious promise not to quench the smoaking flax , nor break the bruised reed : know then , oh thou dejected soul ; though thou canst offer nothing to God but a Turtle , that is , gemitus a sound of sorrow that thou canst do no better , or a pair of Pigeons that is well wishing , a desire to do good , God will accept and account of thy will as the work ; it was so with Abraham , whose reall intention of offering was esteemed and is registred as an actuall execution He offered up Isaac , to let this goe . That which is principally observable in these words , is the nature and strength of Abrahams obedience , God imposes a strange command upon him , he denyes not , delayes not his obedience , he doth not consult with flesh and bloud , harkens not to naturall affection , acquaints not the wife of his bosome with his intention , but obsequiously follows divine injunction , he well knew , that though he were Isaacs father , yet he was Gods servant , and though his love as a father would have diverted him from the slaughter , yet his duty as a servant engaged him to the sacrifice of his son : his son was dear to him , but his God was dearer ; affection was strong in him , but grace was stronger ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : hee casts away all naturall , and embraceth divine love ; he trampleth upon fatherly bowels , and resists not his Fathers call . Thus he became obedient , though against his will , yet with his wil , in the sacrifice of his Son , one wil sacrificed another , his spirituall will to serve his God , overcame his naturall will to save his childe : and so hee set upon this unnaturall work of offering up Isaac . One would have thought that in so neere a tryall , so harsh a command Abraham through frailty might have replyed against God with murmuring , as those Israelites did upon a lesse occasion when they wanted food , Would God wee had dyed in the Wildernesse , Exod. 16.3 . flesh and bloud would have broken out into these or the like expressions . What , Lord ? didst thou mocke me with thy gift , that so soon thou takest him away , nay commandest me to throw him away , would thou never hadst bestowed a son upon me , rather then so sodainly to snatch him from me ? why didst thou make me a father , if now I must become a murtherer of my childe ? far better I had been childlesse , then now to make my selfe so . But far be such thoughts from Abraham , who had learned this sacred lesson , not to murmur but to obey , had it been any but an Abraham , he would doubtlesse have returned an excuse and said ( to use Naamans words ) In this the Lord pardon his servant , any thing but my Isaac , thou shalt command , him I cannot , know not how to part with , however it might seem no more then just for Abrahom in this case to expostulate with God in these or the like words . Doth the God of mercie delight in cruelty , and piety it self command murther ? will justice require the slaughter of an innocent , and canst thou in equity desire the bloud of the guiltlesse ? or if thou wilt needs have an humane sacrifice , is none but Isaac fit for thine Altar , and must none offer him but Abraham ? Shall these hands destroy the fruit of my loyns ? must I that was the instrument of his life , become the means of his death ▪ Can not I be faithfull unto thee , unlesse I be unnaturall to my childe ? Why did I so long wayt for him ? Why didst thou at last bestow him , if I must now part with him ? How shall I look Sarah in the fa●e when I have slain her son ? How will the Heathens censure this holy cruelty , and say , there goes the man who cut the throat of his own childe ? But Abrahams obedience had taught him better , not to dispute but 〈◊〉 me thinks , I hear him answering Gods command in these o● the like submissive terms : Blessed Lord , doest thou call for my Isaac , thou shalt have him ; what though he be precious in my eyes yet thou art more : true , he is my son , but thou art my God , to me it will prove a bitter losse , I , but to thee it will become a sweet sacrifice ; what though my wife may blame me , yet thou commandest me ? better shee call me a bloudy husband , then thou an undutifull servant ? What though the world accuse me of cruelty , yet thou requirest it as a duty ? better I be in their eyes an unnaturall father , then in thine an ungracious son : were he ten thousand Isaacs , I dare not , I will not spare him , but am ready , though against my own , to doe thy will ô God . But here a farther doubt may be moved , how Abraham , though he would , could offer Isaac : Abraham was old and feeble , Isaac young and lusty , though one had a command of offering , yet the other none of suffering , and the law of nature would teach Isaac to endeavour the preservation of his life , though a father came to take it from him . To this Divines answer , that Isaac being religiously educated , and no doubt , by his father , sufficiently informed of Gods will in this particular , submitted himselfe to be offered up . Sutable to this purpose is that of Saint Chrysostom , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isaac gave himself to his Father , as freely as Abraham gave him to God : Whom should I first admire , to whom shall I give the greatest honour , the tender father that offered his son : or the obedient son submitting to his father , even to the death : thus there was the same minde , the like affection both in Abraham and Isaac ; so that the courage of the Father seemed to be transplanted into the son , and the innocency of the son ; not wanting unto the father : that golden-mouthed Oratour illustrated this , whilest hee fitly bringeth in Abraham , thus be-speaking his son ; Suffer me , ô my son , suffer me to perform the command of my God , that God that made thee , calls for thee ; hee that gave thee , seeks thee : he that created thee , desires thou shouldest be sacrificed to him ; thou wilt be a sacrifice , so much the more acceptable : by how much the more willingly thou entertainest the glorious benefits of death : and then Isaac sweetly complying with his fathers desire . My father , perform what thou art commanded , doe the office thou art enjoyned , I resist not , refuse not : what thou wilt I will , what thou desirest , I submit to , and with the same readinesse I embrace death , as I know thou doest by Gods command inflict it . See here a rare patterne of obedience to parents in Isaac , who suffered Abraham , to God in Abraham , who offered up Isaac . This latter is especially presented in the Text , and ought principally to be imitated by us , and though we cannot attain , yet let us aspire to that height of obedience which Abraham practized : indeed , herein is the tryall of our submission , when in things contrary to our nature , contradictory to our desires , crosse to our reason , we can obey God ; it is the aggravation of disobedience in easie precepts to rebell , it is the commendation of obedience in difficult commands to submit , to obey God in what suites with our temper is not praise worthy , but then to yield when nature and reason oppose is most laudable . Indeed , hic labor , hoc opus ; to strive against the stream , row against the tyde ; go against the haire , act against the dictates of our own naturall and carnall affections is the difficulty : and withall the excellencie of obedience . To close up this in a three-fold speciall application : 1 Though God call not upon us to offer up our sons , yet hee requires us to offer up our sinnes , there is none of us but in this sence hath an Isaac , a dilectum delictum , some darling lust , bosome corruption , which he expects we should part with at his call ; but alas how far short are we of this Patriark ? he offered up a dutifull Isaac , we will not sacrifice a rebellious lust ; he at a single command went about the work , we neglect after many precepts , often intreaties and frequent threatnings ; he rose early in the morning to slay his son , we make it our evening sacrifice , and scarce thinke of mortifying our lusts , till death is ready to kill us ; finally , he would have sacrific'd his son , in whom all Nations were to be blest , we will not slay our sins which otherwise will make us for ever curst ; but ô sinner , how long wilt thou hug that in thy bosome which is Gods hate and will be thy ruine , think thou hearest a voice from heaven once more be-speak thee as God did Abraham , Take now thine Isaac whom thou lovest , thy sin wherein thou delightest , and offer it up to me for Sacrifice : or as Christ did the Jews : as for my enemies ( thy lusts ) which would not that I should reign over them , bring them hither and slay them before me . O then delay not , consult not , neglect not , but while it is called to day , binde thy corruptions on the Altar of the Law , take the knife of Gods Word in thy hand , and cut the throat of thy sins , that they may become a sweet smelling Sacrifice in Gods nostrils , and thou an amiable Priest in his eyes . 2 Though God do not call us as he did Abraham , to offer up our children , yet he somtimes requires us to neglect both children and parents , and all naturall relations for his sake , and surely in such a case , Pietas est impium esse pro Domino , it is piety towards God , to be unnaturall to our friends , our blessed Saviour hath told us , He that loveth father or mother more then me , is not worthy of me , and he that loveth son or daughter more then me , is not worthy of me , Mat. 10.37 . Another Evangelist useth a more harsh expression , He that commeth to me and hateth not all these : strange that love it selfe should require hatred , but yet just , not in an absolute but comparative sence , we must not love father or mother more then him , yea , when their desires come in competition with his will , we must hate them for him , we must say as Levi , nescio vos , I know you not , or with Christ to his mother , quid mihi tecum ? woman , what have I to do with thee ? trampling under foot all naturall relations , which would hinder us from obedience to divine injunctions . It was a pious ( though erroneous ) spirit that lodged in the breast of Sir Thomas Moor , once Lord Chancellour of this Kingdom , who regarded not the prayers , nay tears , of his dearest wife , when shee perswaded him with the forfeiture of his conscience to endeavour the restauration of his liberty , let us follow his pattern , that no respect either to wives or children may withdraw us from the performance of our duties to God . 3 Finally , though God doe not call us to offer up our children , yet many times he calls to us to part with them ; though not to sacrifice them with our own hands , yet to resigne them up to his dispose ; oh let us learn by Abrahams example , chearfully to give up our dearest comforts to that God who hath given them unto us , he was willing to an obtulit , so far obedient as himselfe to offer his son , shall not we be content with an abstulit , that God should take away wife or children , or any enjoyment from us , : good old Eli , when acquainted by Samuel with Gods severe intentions against himselfe , his sons , his family , sits down quietly and sayes submissively , Dominus est , It is the Lord , let him doe what it seems good in his sight . Holy Job , when informed by severall messengers of the losse of his Oxen by the Sabeans , of his Camels by the Caldeans , of his Sheep and servants by a fire from God , nay of his sons and daughters by a winde from the wildernesse , worshiped , saying , Dominus dedit , The Lord gives , and the Lord hath taken away , blessed be the name of the Lord . Oh let us write after these copies , and what we daily pray for , cheerfully , submit unto , that the will of the Lord may be done , let all parents say , to use the Prophets words , though in another case , Behold , I and the children whom thou , ô Lord , hast given me , are at thy dispose , doe with me and mine as it pleaseth thee , And that we may attein this gracious frame of spirit , let us take notice of , and strive after that grace of faith wherein Abraham excelled , and by which he was enabled to so difficult a work : which leads me to the 3 Generall , namely , the true ground of Abrahams obedient behaviour in those words by faith , indeed nothing but faith could enable him to quit himselfe in so great a tryall . I deny not but even Heathens have sacrificed themselves and their children unto death , but upon what grounds ? for the most part affection of vain glory , at the best , but love of their Countrey , was that which bereaved them of their lives , Abrahams offering up his Isaac was upon another ground , in a religious observance of divine precept , to which nothing but faith could enable : the truth is , if we rightly weigh this act of Abraham , we shall finde there was great need of faith to unlock the difficulties , silence the reasonings , & answer the doubts which could not but arise in his spirit . There was a double objection which this Patriark might make against offering up his son , to both which only faith could give an answer . The one in reference to the comand which God gave . The other in respect of the promise which God made . 1 Besides the Law of nature God hath given an expresse command , Thou shalt not kill , and well might Abraham argue , if I must not kill any man , much lesse my son , surely God is either contrary to himselfe , or else this bloudy precept came not from him , but is a meer delusion of the Devill ; but here faith steps in , unfolds the riddle , assures Abraham it was no other then God who had given this in charge , that he is an absolute illimited commander , and therefore might enjoyn what he pleased , that he is sovereigne Lord of his own Law , and therefore may dispence with it when he will , thus silencing this objection by faith he offers up Isaac , and it is a rule we are to take notice of , that where Gods commands seem or doe really clash one against another , the lesser must give way to the greater , and ordinary to extraordinary precepts , the ten Comandements are the generall rule of our life , yet if a speciall intervene as here did to Abraham , faith gives that the preheminence . 2 Another objection might well arise from Gods promise God hath assured Abraham of an innumerable seed , as the stars of heaven , and the sands on the sea-shore , all these to come out of Isaacs loynes , and yet God commands that Isaac should be slain . Might not Abraham well have reasoned thus . What , Lord , are thy decrees changable , or thy promise failable ? how can these two stand together , Isaac shall be a father of many nations , and yet he must dye by his fathers hands ? what fruit is to be expected from a dry root , or what hopes can there be in a dead Isaac ? the truth is to sense and reason , there is a manifest contrariety between his precept and his promise , neyther of these eyes can see how God should fulfill what hee had promised if Abraham perform'd what he required , but faith hath a piercing sight , so , she steps in , untyes the knot , and thus bespeaks Abraham : Feare not Abraham to sacrifice thy son , hee that commands thee to kill him , wants not power to quicken him ; the same hand which raised him from the dead wombe of Sarah , can revive him from the ashes of a sacrifice , thou gottest thy Isaac by believing , thou shalt not lose him by obeying . Now faith hath got the day , obteined the victory . What cruelty doth in others , that faith did in Abraham , makes him not to be moved at the strangenesse of the fact , God knew he had to do with an Abraham , and therefore puts upon him such a comand ; Abraham knew he had to do with a God , and therefore believes what he commands is good : and what he promiseth is infallible . Thus being carelesse of the means , not doubting of the end , he sets upon the work , and by faith offers up Isaac . Briefly , faith wrought in Abraham a double effect which inclined him to offer up Isaac . The one a dependance on Gods power . The other submissive to Gods will . The one confidence on Gods truth in promising . The others reverence of Gods Majesty in commanding . In regard of the promise it assured him God was able to raise up Isaac from the dead , as it is Verse 19th , that notwithstanding all seeming contrarieties , and though hee saw no way of accomplishment , divine power could act above , against means , and so he believeth above and beyond hope . In reference to his command , it perswadeth him this was Gods will to which he must subscribe , that the Almighty was his sovereigne Lord to dispose of him and his how hee pleased , and therefore ought to be obeyed . Thus being confident of Gods ability and fidelity in making good his word , being resolved to exalt Gods will above his own , hee readily performeth his duty , and by faith when he was tryed , offered up Isaac . To shut it up in a brief application , learne wee all to prize the worth , and endeavour for the growth of this grace of faith , we know not what tryals God may call us , but , alasse ▪ how shall we bear them if not supported by faith , its faith is the only weapon to resist Satans temptations , and the best staffe to hold us up under divine tryals : this grace of faith , as it is of singular worth , so of universall use , in prosperity it teacheth us how to use comforts , in adversity ; how to want them ; without this ; we can neither do what is enjoyned , nor beare what is inflicted : oh then let our care be with all our gettings to get faith , and not only to get but strengthen faith , since its strong faith gives us strong support in strong tryals ; and in particular , that wee may with Abraham , in some sence offer up our Isaac , resigne our children , yea all earthly comforts with cheerfulnesse , when he tryes us in them , and calls for them from us , let us pray with the Apostles , Lord , increase our faith , true it is , a naturall man when he sees there is no possibility of enjoyment , may be contented to want , just like a man who in apparent danger of the ship , with a nilling willingnesse and mixt consent casts his goods into the Sea ; but it s only the believing Saint who makes a free and full resignation of himself , and comforts into Gods hand . There is a four-fold enablement which faith contributes to this difficult duty of offering up our Isaac , parting with our dearest comforts when God calls . 1 It acknowledgeth Gods Sovereignty over all , and teaches the soul to say , my state , my friends , my children , my self are not my own but Gods , who may doe with his own what he will . 2 It confesseth the inconstancy of all worldy enjoyments , and lets us see upon what uncertain terms we hold creature-comforts , being only tenants at the will of the Lord , of whatsoever we possesse : thus it learns those that buy to be as that possessed not , to rejoyce as those rejoyced not ; and those that have wives and children , as though they had none , continually expecting to be bereaved of them . 3 It assures us of great good by obedientiall submission , and that there is no losse in giving up all to God , its good for mee to enjoy this comfort , sayth sense , its better to part with it , saith faith , since there is no better way to retein a comfort then in a faithfull carelesnesse to surrender it up to God , witnesse Abraham in the text , hee offers and God spares his Isaac . 4 It convinces us of Gods All-sufficiencie , presents him to the soule as an universall good , finding all losses to be made up in him alone : what sweetnesse can be suckt out of any or all the creatures below , that , and more doth faith finde in the God above , as once Briseis said to Achilles . Tu Dominus , tu vir , tu mihi frater eris . Thou art Lord , brother , husband , children , all to me . Thus will faith draw strength from God to support us under , and carry us through the saddest tryals . That therefore we may answer when God calls , obey when he commands , resigne when he requires , and be found blamelesse in the day of tryall : let our care be in all exigencies to quicken faith , so shall wee walke in the steps of faithfull Abraham now , and after the cheerfull endurance of tryals for a time , we shall rest in the bosome of Abraham for ever , finding that gracious promise fully verified , Blessed is the man that endureth temptation , for when he is tryed he shall receive the crown of life , which the Lord hath promised to them that love him . To end all , with one word of advice to you the father of this son , whom God hath pleased in mercy ( I hope ) to take away ; I may truly affirme , God hath bereaved you of your Isaac , one who had learnt with Isaac obedience to you , no small vertue in children , especially when grown up in years , ( since it too often falls out that they come no sooner to know themselves , but they forget their parents ) one in whom you had much comfort , on whom you had placed singular affection , of whom you and all that knew him , had great hopes ; his naturall endowments , ingenuous education , skill in variety of Languages ; modest and civill behaviour , promising in future time abundant fruit : but this tree God hath cut downe betimes , and in charity ( we may hope ) transplanted to his own paradise , but , doubtlesse , it is no small losse to the Garden of your Family , and cannot but be a sore tryall of your patience , that therefore you may be comforted , look on Abraham , and let his practice be the matter of your imitation your triall , in a double respect falls short of his , his was an only son ; you have one yet surviving : hee was to be executioner of his own son , but it is divine providence which by a sad accident hastened your sons death ; since then your losse is lesse then his : let your submission be equall with his , and if you cannot keep even pace with him , yet be sure to follow him in those steps of faith and obedience , which he took , remember your son is not amissus but praemissus , lost but sent before you whether one day you and wee all must follow : in the mean time , think that God saith to you , as Elkana said to Hannah , why weepest thou , and why is thy heart grieved , am not I better to thee then ten sons ? ô then let grace over-rule nature , faith suppresse passion : and though you cannot but shew your self a tender father towards him , yet still behave your self as a son of Abraham , who by faith when he was tryed , offered up Isaac . FINIS . Notes, typically marginal, from the original text Notes for div A45546e-1860 Quest . 1. Answ. Aliter Deus tentat , aliter diabolus , diabolus tent●t ut subruat , Deus tentat ut coron●t . Ambros. Quest . 2. Answ. 2 Chron. 32 . 3● . Deut. 8.2 . Quest . 3. Answ. Gen. 22.12 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. Quest . 4. Answ. Luke 18.22 . Gen. 22.2 . Use 1. 1 Pet. 1.6 , 7. Gr●● ▪ Fieri dicitur quod tentatur fieri . Rib. Hier. Calv. Pareus . Chrysost. Obser. Mark 1● 43. Luke ● . 21 . Stella . Use . 2 Cor. 8. ●● . Matth. 7.8 , 9. Matth. 26.41 . Matth. 12.20 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ge● . 22 ● ▪ Hier. Luke 14.22 . 1 Sam. 3. ●● . Job 1.21 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Chrys. 1 Cor. 7.29 , 30 James 1.12 . 1 Sam. 1. ● . 
A26786	----	The four last things viz. death, judgment, heaven, hell, practically considered and applied in several discourses / by William Bates. Bates, William, 1625-1699. 1691 Approx. 650 KB of XML-encoded text transcribed from 281 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26786 Wing B1105 ESTC R15956 12100134 ocm 12100134 54090 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26786) Transcribed from: (Early English Books Online ; image set 54090) Images scanned from microfilm: (Early English books, 1641-1700 ; 758:8) The four last things viz. death, judgment, heaven, hell, practically considered and applied in several discourses / by William Bates. Bates, William, 1625-1699. [12], 546, [2] p. : port. Printed for Brabazon Aylmer ..., London : 1691. Advertisements: prelim. p. [12] and p. [2] at end. Includes bibliographical references. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2004-09 TCP Assigned for keying and markup 2004-11 SPi Global Keyed and coded from ProQuest page images 2004-12 Jonathan Blaney Sampled and proofread 2004-12 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE Four Last Things : Viz. DEATH , JUDGMENT , HEAVEN , HELL , Practically considered and applied , In Several DISCOURSES . By William Bates , D. D. Recommended as proper to be given at Funerals . LONDON , Printed for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhil . 1691. To the Right Honourable RACHEL Lady RVSSEL . MADAM , OF all Affairs for the compassing whereof Men are so diligent and sollicitous , there is none of that absolute necessity , and high importance , as the Preparation for Death and Judgment , and the immediate Consequences of them , Heaven and Hell , to obtain the one , and escape the other . This requires the whole Man in his best vigour , and should be the Work of the Day , but 't is usually delayed till the melancholy Evening of Age , or the twilight of Death . The Trifles of this World divert them from that main business , to which all other things should be subordinate . It equally deserves Wonder and Compassion , that Death which is so constantly in Mens view , should be so seldom the matter of their application , when all are of the same Glass , made of the same frail natural Principles ; and no Argument is more frequently & pathetically urged upon them . 'T is not strange that deep Truths , that by the strength and exercise of the mind are drawn like Gold out of the Mines , have no efficacy upon those that are not capable of understanding them : but the Doctrines of Death and Judgment , Heaven and Hell , are plain Truths , by Na-Natural , Moral , and Divine Evidence known to all ; yet no more affect Men , than a Paradox of incredible Novelty . If the Doctrine of Eternal Judgment were but a probable Opinion , controverted with equal Arguments , yet 't is a matter of such vast concernment , that Reason requires all our possible diligence to avoid an eternal evil that may be , the loss of Celestial Glory , and the Torments of Hell : But since 't is an infallible Truth , as certain as the Word of God , 't is a Miracle to astonish Heaven and Earth , that Men live as carelesly as if they should never die , and die as securely as if they should not live in the next state , to receive the just punishment of their Sins . They are fearless whilst Death is far off in their thoughts : and when Age has snowed upon their heads , that no Marks of decaying Nature should appear , make their own Winter to flourish with anothers Spring . But 't is in vain , for Death knows them under their disguise , and will not stay beyond the appointed time . And in that decisive hour , Infidelity or Presumption hardens Men to pass as quietly and boldly in appearance into another world , as unfeigned Faith , and a regular lively Hope in the Promises of the Gospel . But as deceitful Physick stops the Fit for the present , that will return more violently and fatally afterwards ▪ So a counterfeit short Peace transmits them to everlasting Sorrows . The design of the following DISCOURSE is to awaken Men , that they may be wise and consider their latter end : to secure an interest in our Redeemer , who has disarmed Death of its Sting , and made that Enemy our Friend : and to practise dying every day , by withdrawing their hearts from the vanities of this transient World , that have such a pernicious influence to excite the carnal Appetites , and stupify the Conscience , which are the true causes of their sin and Misery . And what can be more powerful to render them temperate and sober in the use of present things , vigilant and serious in their preparations for their great and final Change , than the remembrance that Death is immediately attended with Judgment , and Judgment with Blessedness or Misery for ever . I know this Argument is naturally displeasing , but the usefulness should recommend it to our most solemn and composed thoughts , before all the vain entertainments of the Fancy and sensual Affections . As Herbs of Medicinal virtue , that are not pleasing to the sight or smell , yet are valued by the Skilful as treasures of Health ; and preferr'd before the fairest Flowers that are perfum'd and painted by Nature , so as to excel the richest lustre of Solomon's Glory . The Body is in a continual Consumption , and no Art can long preserve it : but whilst the outward Man is irrecoverably declining and wasting , if the Inward Man be ascending and renewing to perfection , the advantage is incomparable . O how comfortable is it to a holy Believer in the parting hour to commit his Spirit into the hands of his Heavenly Father ! ( for thus he is authorized and encouraged by our Saviour's Example ) and lay down the Flesh to rest in Hope : for Christ is the Guardian of the Grave , has the Keys of Death , and will revive the Bodies of his Saints incorruptible and immortal , the Copies of his own glorious Body . The immediate Recompences of Eternal Judgment , Heaven and Hell , are worthy of our most attentive and applicative Thoughts , that we obtain the one , and escape the other . Heaven is the true Happiness of the reasonable Creature , and is the first and last in the order of things desireable ; the first for its attractive Excellence , the last in its consummate Fruition . This may be certainly and perpetually enjoyed by all who sincerely and diligently seek it . If in the very different States of Life here , there were any uncapable of Eternal Life , or that have another Object for their last End , there might be some reason why they should be coldly affected towards Celestial Happiness , and to justify their sole pretentions to the Things of Time , wherein their Interests are confin'd : but the offer of Heaven regards all that upon God's Terms will accept of it . The most sensible inequality , that Riches , Dignity , or any temporal Accident makes between Men here , is so true a Nothing in comparison of Eternal Glory , that it makes no difference of one from another as to the obtaining it . For this Reason it most nearly concerns every Person , First to seek the Kingdom of Heaven , and the Righteousness thereof , as the only way to ascend to it . The serious consideration of the everlasting Hell prepared for unreformed Sinners , is most necessary and useful , tho carnal Men are extreamly averse from thinking on that terrible Object . For this is the first Motive that turns Men from Sin to Holiness . The Joys of Heaven being Spiritual and Divine , have no attractive influence upon the carnal Affections , would never convert and reform any ; but the Torment of Fire being most evident and vehement to Sense , is strongly represented by the Imagination , and moves the Affections . How many by solemn and believing Thoughts of the unquenchable Fire , have felt the Miracle upon the three Children in the Furnace , renewed in themselves , their strong Cords , the obstinate Habits of Sin burnt asunder , and their Powers restor'd to the freedom of Duty , the blessed Liberty of Obedience . In this respect the fear of the Lord is the beginning of Wisdom , that directs us in the Way to Blessedness . Madam , I shall not attempt the celebrating your Ladiship 's Vertues , that render you a bright Ornament of your Sex , and more truly Honourable than your Noble Descent and Alliance : but direct my best Desires to God , that your Family may be a singular and eminent Example of the Divine Favour : that the fading Gloss of this World may not deceive you , but your Heart may be above , where your Treasure is ; that you may live to God and your Soul , for Heaven and Eternity . I am , Madam , Your Honour 's very humble and faithful Servant , WILLIAM BATES . The Bookseller's Advertisement . THE Four Last Things , Death and Judgment , Heaven and Hell , are Subjects of that great Importance , and so nearly concerns all Persons , that serious Discourses publish'd upon them , deserve the Reader 's best Attention and Application . And that they may be of more diffusive and general Benefit , it will be a proper Means , that ( according to the Examples of some pious Persons ) Books treating of those solemn Arguments BE GIVEN AT FUNERALS , AS A FUNERAL-LEGACY : When according to the observation of the wise Preacher , The Living lay to Heart their own Frailty , and are more receptive of Holy Counsels to prepare for their great Change from Time to Eternity , and would affect their Minds with the present Instance of Mortality , much better than Wine , Sweatmeats , Gloves or Rings , or unprofitable Talk , as is too usual at such Solemnities . All serious practical Books are proper for this Design , which may be of any Price or Bigness : And if Bound in Black , with a Cypher of Mortality , will be very decent : And some Memorables of the Life of the Deceased ( if desired ) may be printed on a Leaf , or more , and bound with it . Several Books so bound , may be seen at the Three Pigeons against the Royal Exchange in Cornhil . B. A. OF DEATH . HEB. 2.15 . And deliver them , who through fear of Death were all their Life-time subject to Bondage . IN the first Chapter of this Epistle , the Proofs of the Eternal Deity of Christ are produced with that evidence of Scripture-Light , that only a vailed Heart , obstinate Infidelity can resist . The Medium which the inspired Pen-man makes use of , is , the comparing him with the Angels , the most noble Flower of the Creation , and shewing that he is infinitely dignified above them . This he does by a strong connexion of Arguments : First , By his Title that is divinely high and peculiar to himself . He is declared by the Testimony of the eternal Father to be his Son , in the most proper and sublime sense : begotten of him , and therefore having the same essential Perfections of the Godhead in their uncreated Glory . But the Angels are not dignified with this Name in any Places of Scripture , where the Excellency of the Angels is in the fullest Terms expressed . And that this Name is taken from his Nature , is clearly proved : because Adoration is due to him upon this account , even from the Angels of the highest Order . When he bringeth in the first-begotten into the World , he saith , And let all the Angels of God worship him . Divine Worship is a Prerogative inseparably annex'd to the Deity , both upon the account of the supream Excellencies of the Nature of God , and his Relation to Angels and Men as Creator and Preserver , the Fountain of their Being and Happiness . This without the most open defiance of his Authority , cannot be given to a meer Creature ; and by the Command of God himself is to be performed as a Respect due to the filial Godhead . The Argument proceeds from the Name to the Offices . Of the Angels he saith , Who maketh his Angels Spirits , and his Ministers a flame of Fire . They are the prime Instruments of his Providence , most zealous and active to accomplish his Pleasure . But the Son is God , not by Analogy and Deputation as Princes are , nor with a limitation and diminution , as Moses was made a God to Pharaoh , but absolutely and really as subsisting in the Divine Nature : And consequently he is the Supreme King , and to him the Ensigns of Majesty divinely Royal are ascribed : But unto the Son he saith , Thy Throne , O God , is for ever and ever ; a Scepter of Righteousness is the Scepter of thy Kingdom : Whereas the Scepters of Earthly Kings are often unrighteously manag'd , and their Thrones ruinously fall . There is a further Confirmation from his Works , that are divinely great and glorious , wherein no Creature has any share of Efficiency . The making of the World is ascribed to him . Thou , Lord , in the beginning hast laid the Foundation of the Earth , and the Heavens are the Works of thy Hands . The Divine Attributes , the peculiar Character of the Deity belong to him : Eternity and Immutability . The most solid parts of the visible Creation shall perish and be changed : but thou remainest , and art the same . His Life is an intire , uniform , unchangeable Perfection . His Glory and Felicity are in the same invariable Tenor for ever possess'd by him . Lastly , the Son sits in that quality at the right Hand of the Father , in the Society of Empire , as equal to him in Power and Honour , commanding all in the visible and invisible World , most easily and irresistibly , tho gradually , subduing his Enemies to a consummate Victory . But the Angels , so numerous and powerful , are ministring Spirits , employed for the defence and benefit of the Church . From this summary account we may understand how firmly the Divinity of Christ is establish'd in the Scripture . For those Passages of the Prophets , that speak of the God of Israel as Creator , and the sole Object of Adoration , are directly referr'd to Jesus Christ. And the Name Jehovah , the Majesty of which consists in its being incommunicable , is attributed to him . This is the Foundation upon which the whole Fabrick of the Gospel is built . The Office of Mediator in the Prophetical , Priestly , and Regal Administration is necessarily join'd with the Divinity of his Person . And the revelation of it from Heaven , is as clear as the Sun is visible in the Firmament . All the Difficulties in our conceiving this great Mystery of Godliness , are but like the Shadows that attend the Light. And all the heretical Subtilties to pervert the Sense of such plain and positive Texts , are as impertinent as impious . This being establish'd , the Apostle proceeds to give an account of the Son of God's assuming the Humane Nature , and submitting to Sufferings and Death . This is a Divine Secret so miraculously strange , that the Contrivance was without the Compass of the Angelical Minds , and the discovery of it is only by supernatural Revelation ; but when revealed , the account of it is so open and consentaneous to Reason , as being the most congruous Means for the illustration of God's Glory in the saving lost Men , that the humane Mind , if not deeply corrupted with the tincture of Prejudice , must consent to it as worthy of all Acceptation . The substance of his reasoning is this , That it was the product of the most wise , merciful , and righteous Counsel of God , that the Saviour of Men should have Communion with them in their Nature , that he might have a Right to redeem them by his Alliance and Propinquity : for he that sanctifies , and they that are sanctified , are all one : and that he might undergo Sufferings , even to death , for the price of their Redemption , and the remedy of their Infirmities : Forasmuch as the Children are partakers of Flesh and Blood , he also likewise took part of the same , that through Death he might destroy him that had the Power of Death , that is the Devil : And deliver them who through fear of Death , were all their Lives subject to Bondage . The Devil is said to have the Power of Death . 1. Because he induces Men to commit Sin , that meritoriously renders them liable to Death . He tempted the first Man cum effectu , and was a Murderer from the beginning . 2. In that he inspires them with furious Thoughts , and inflames their Passions , from whence proceed Strifes and Wars , that efficiently cause Death . He is supream in all the Arts of Mischief , and always intent upon Evil. 'T is by his Instigation that Men become like raging Beasts , animated and bent on mutual Slaughter . 3. Because he is many times the Executioner of God's Wrath , and inflicts Death upon rebellious and incorrigible Sinners . 'T is recorded by the Psalmist , That God cast upon the Egyptians the fierceness of his Anger , Wrath , Indignation , and Trouble ; by sending evil Angels : Those Princes of the Air , the Instruments of the Thunder and fiery Storm of Hail that destroyed them . 4. Because he makes Death more formidable to Sinners , by heightning their guilty Fears of God's Tribunal . The false Spirit tempts Men to sin by many Blandishments , but afterward he is a severe Accuser of them to God , and to themselves . Lastly , This Title may signify his tormenting Sinners with unrelenting Cruelty in Hell , which is the second Death . Now these Evils being the penal Consequence of Sin , our Saviour by his Death appeas'd the injur'd Justice of God , and thereby destroyed the cruel Tyranny of the Devil . As the Lamb of God , in the notion of a Sacrifice , he overcomes our spiritual Enemies . Sin , Satan and Death , lie vanquish'd at the foot of his Cross. Besides , our Saviour having felt such Sorrows and Infirmities as are usual to his People , by that correspondence and resemblance between them , is compassionately inclin'd to relieve them . I shall now insist upon the blessed Priviledg of Believers set down in the Text , viz. That Jesus Christ by his Death frees his People from the servile tormenting fear of Death . In prosecuting the Point , I shall , 1. Consider the Account the Scripture gives of Death's entrance into the World. 2. Shew what the fear of Death includes , and the Bondage consequent to it . 3. How the Death of Christ frees us from the thraldom of that Fear . 4. Who are partakers of this blessed Priviledg . And then apply it . I. The Scripture gives an account of Death's entrance into the World , in a threefold Respect . 1. As the Desert of Sin. 2. As the Effect of the divine Decree . 3. As the Sentence of the Law. 1. As the Desert of Sin. The first Design of the Creator was his own Glory in conjunction with the Happiness of Man. He was made accordingly holy in Perfection , placed in Paradise , and his State contained all the Ingredients of Felicity proper to his Nature . He was capable of dying , as sad Experience proves , yet no Accident from without , no Distemper from within had impair'd his Vigour , and made him actually subject to Death without Sin. Whilst innocent he was immortal , not from everlasting Principles of Nature , but by Divine Preservation , of which the Tree of Life was the ordained Means and sacramental Pledg . For God unchangeably loves his own Image : and though by his Sovereignty and absolute Power he may resume the Being he gives , yet his Goodness and Covenant were a sacred assurance that Mans happy Life should run parallel with his perseverance in his Duty . This Immortality was not the singular Priviledg of Adam's Person , but had been the Inheritance of all his Progeny . But he soon revolting from his just Obedience , of Immortal became Mortal , and according to the original Establishment of Propagation , transmitted his Nature with the guilt and poison of Sin to all his Posterity . Thus by one Man Sin entred into the World , and Death by Sin , and so Death passed upon all Men , for that all have sinned . As his Obedience had been rewarded , so his Rebellion is punish'd in all that naturally descend from him . From hence it is , that so numerous a part of Mankind are cut off before the commission of actual Sin. Death enters into the Forge of Life , and destroys the Conception that newly began to live . And what is more righteous than that Man when he disobeyed the Author of Life , should forfeit his Life and Blessedness . The Soul voluntarily lost the spiritual Life by forsaking God , therefore unwillingly loses the natural Life by expulsion from the Body . The Apostle says , the Wages of Sin is Death , not only that of the Body , but the Death of the Soul , which is a dreadful Concomitant of it . And from hence we may discover the false Philosophy of the wisest Heathens in their Opinion of Death . They judged it to be the primary necessity and condition of Nature , fix'd by irresistible Fate : and not understanding the true and just reason of its coming into the World , they could not apply a sufficient Remedy against its Evil. 2. As the Effect of the divine Decree respecting Sin. This is discovered by Revelation in the Word of God , and by the real execution of it . It is appointed to Men once to die . This Decree is universal and unrepealable . One Generation passeth away , and another Generation cometh : like the ebbing and flowing of the Sea in its stated Periods . Nothing can interrupt or frustrate this Appointment . There are divers Conditions of Men , and various ways of living in the World ; some are high in Dignity , others are level with the Earth : some walk in a Carpet-way smooth and easy , others in a thorny and troublesom : some walk on the golden Sands , others on the Mire : but the same uncontroulable necessity of dying involves all . And whatever the way be , whether pleasant or doleful , yet every one passes in it with equal Steps , measured by the same invariable spaces of Hours and Days , and arrive at the same common End of Life . Those who are regarded as visible Deities amongst Men , that can by their Breath raise the Low , and depress the Lofty , that have the Lives of Millions in their Power ; yet when the ordained Time is come , as they cannot bribe the accusing Conscience for a minute's Silence , so neither delay Death . I have said ye are Gods , but ye shall die like Men. 3. Death is to be considered as the Sentence of the Law. The reasonable Creature was made under a Law the Rule of his Actions . The moral Law directed him how to continue in his holy and blessed State : To which was annex'd the Precept of not eating of the Tree of Knowledg of Good and Evil , only as a mark of his Subjection , and for the trial of his Obedience . This Precept had an infallible Sanction by the most high Law-giver : In the day thou eatest thereof , thou shalt die the Death . Man did not keep this Command of so easy Observation , and justly incurr'd its doom . As Sin is the violation of the Law , so Death is the violation of the Sinner in his Nature and Felicity retorted from the Law. The Deaths of Men are very different in their kinds ; and are comprised in the words of David concerning Saul ; The Lord shall smite him , or his Day shall come to die , or he shall descend into the Battel , and perish . Sometimes they are cut off by the immediate flaming Hand of God , for the more exemplary revenge of Sin ; sometimes by surprising Accidents ; sometimes by bloody Contentions ; sometimes by consuming Diseases . But though Death be not uniform , yet 't is always the execution of the Law upon Offenders . As of those who are condemned by humane Justice , some suffer a more easy and honourable Death , others a more disgraceful and torturing ; some are beheaded , others are crucified , yet all die as Malefactors . Thus some die a natural Death , others a violent ; some by a gentle preparing Sickness without reluctation , others die upon the Rack by sharp Pains : some die attended with their Friends , and all Supplies to sweeten their Passage , others forsaken of all Comforters : yet Death is the same Sentence of the Law upon all Men. And this , if duly considered , makes it terrible in whatever shape it appears . II. The next Thing to be considered is , What the fear of Death includes , and the Bondage that is consequent to it . This I shall explain and amplify , by considering four Things . 1. The nature of Fear in general , as applicable to the present Subject . 2. The particular Causes that render Death so fearful . 3. The degree of this Fear express'd by Bondage . 4. How it comes to pass that Men are not always under the actual fear of Death , but subject to the Revolutions of it all their Lives . 1. I will consider the nature of Fear in general , as applicable to the present Subject . Fear is a Passion implanted in Nature , that causes a flight from an approaching Evil. Three things are requisite to qualify the Object , and make it fearful . ( 1. ) The Evil must be apprehended . Knowledg , or at least Suspicion , excites Fear , by representing an Evil that is likely to seize upon us . Till the Mind discern the Danger , the Passions are unmoved : and imaginary Evils by the mere apprehension , are as strongly fear'd as real . ( 2. ) The Evil must be future . For the naked Theory of the most pernicious Evil does not wound the Soul , but the apprehension of falling under it . If Reason can open an Expedient to prevent an Evil , this Passion is quiet . And Fear precisely regards its Object as to come . Present Evils induce Grief and Sorrow : past Evils by reflection affect with Joy , and give a quicker relish to present Felicity . Approaching Evils alarm us with Fear . ( 3. ) The Evil must be apprehended as prevalent to make it fearful . For if by comparison we find our Strength superior , we either neglect the Evil for its levity , or determine to encounter it ; and resistance is the proper effect of Anger , not of Fear . But when an impendent Evil is too hard for us , the Soul shrinks and recoils from it . Now all these Qualifications that make an Object fearful , concur in Death . 1. 'T is an Evil universally known . The frequent Funerals are a real demonstration that speaks sensibly to our eyes , that Death reigns in the World. On every side Death is in our view , and the shadow of it darkens our brightest Days . 2. 'T is certainly future . All the wretched Accidents of this Life , such as concern us in our Persons , Relations , Estates and Interests ; a thousand Disasters that a jealous Fear and active Fancy will extend and amplify ; as they may , so they may not happen to us . And from this mixture of contrary Possibilities , from the uncertainty of event , Hope , that is an insinuating Passion , mixes with Fear , and derives Comfort . For as sometimes a sudden Evil surprizes not forethought of ; so often the Evil that was sadly expected , never comes to pass . But what Man is he that lives , and shall not see Death ? Who is so vain as to please himself with an imagination of Immortality here ? Though Men are distinguish'd in the condition of Living , yet all are equal in the necessity of Dying . Humane Greatness in every kind , Nobility , Riches , Empire cannot protect from the sudden and Sovereign Hand of Death , that overthrows all . The most conspicuous difference in this World is between the Victorious , and the Vanquish'd prostrate at their Feet : but Death makes them equal . Then the wretched Captive shall upbraid the proud Conqueror , Art thou become weak as we ? Art thou become like us ? The Expressions of Scripture concerning the frailty of Man are often literally and precisely verified : He is like the Grass , in the morning it flourishes and groweth up , in the evening it is cut down and withereth . Death is a prevalent insuperable Evil , hence the proverbial Expression , Strong as Death that subdues all , cruel as the Grave that spares none . 'T is in vain to struggle with the pangs of Death . No Simples in Nature , no Compositions of Art , no Influence of the Stars , no Power of Angels , can support the dying Body , or retain the flitting Soul. There is no Man hath power over the Spirit to retain the Spirit ; neither hath he power in the day of Death : and there is no discharge in that War. The Body sinks in the Conflict , and Death feeds on its prostrate Prey in the Grave . 2. I shall consider more particularly the Causes that render Death so fearful to Men : 1. In the apprehension of Nature . 2. In the apprehension of Conscience . 1. In the apprehension of Nature , Death hath this Name engraven in its forehead , Vltimum terribilium , the Supreme of terrible things , upon several accounts . 1. Because usually Sickness and Pains languishing or tormenting , make the first Changes in the Body , and the natural Death is violent . This Hezekiah complained of with a mournful accent , He will cut me off with pining Sickness : from day even to night thou wilt make an end of me . I reckoned till morning , that as a Lion , so will he break all my Bones . A Troop of Diseases are the forerunners of this King of Terrors . There is a preceding Encounter , and sometimes very fierce , that Nature feels the cruel Victory before it yields to this Enemy . As a Ship that is tost by a mighty Tempest , and by the concussion of the Winds and Waves loses its Rudder and Masts , takes in water in every part , and gradually sinks into the Ocean : So in the shipwrack of Nature , the Body is so shaken and weakned by the violence of a Disease , that the Senses , the animal and vital Operations decline , and at last are extinguish'd in Death . 2. Death considered in the strictest propriety , as destructive of the natural Being , that is our first and most valuable Good in the order of Nature , is the just object of Fear . The Union between Soul and Body is very intimate and dear , and like David and Jonathan they part unwillingly . Nature has a share in the best Men , and works as Nature . St. Paul declares , we would not be unclothed , not finally put off the Body , but have it glorified in conjunction with the Soul. Our blessed Saviour , without the least impeachment of the Rectitude and Perfection of his Nature , express'd an averseness from Death , and with submission to the divine Will desired a freedom from it . His Affections were holy and humane , and moved according to the quality of their Objects . 3. The natural Consequents of Death render it fearful . Life is the foundation of all natural Enjoyments ; and the Loss of it induces the loss of all for ever . 'T is from hence that such Evils that are consistent with Life , and deprive us only of some particular Content and Pleasure , are willingly chosen rather than Death . The forfeiture of Estate , the degrading from Honour , the confinement to a perpetual Prison , the banishing from our native Country , are less Penalties than Death . There is a natural love of Society in Man , and Death removes from all . The Grave is a frightful Solitude . There is no Conversation in the Territories of Darkness . This also Hezekiah in his apprehensions of Death speaks of with Tears : I shall see Man no more in the Land of the Living . As in the Night , the World is an universal Grave , all Things are in a dead Silence ; Palaces , Courts of Justice , Temples , Theaters , Schools , and all Places of publick Conversation are shut up : the Noise and Rumour that keeps Men in continual Observation and Action ceases . Thus when the Sun of this present Life is set , all the Affairs and Business , all the vain Joys of Company , Feasting , Dancing , Musick , Gaming , ceases . Every one among the Dead is confined to his sealed obscure Cell , and is alone an entertainment for the Worms . The Psalmist saith of Princes , Their Breath goeth forth , they return to the Earth , in that very day their Thoughts , their glorious compassing Thoughts , perish . This the Historian observes was verified in Julius Cesar : After his assuming the Imperial Dignity , he thought to reduce the numerous Laws of the Romans into a few Volumes , comprising the Substance and Reason of all ; to enrich and adorn the City of Rome , as was becoming the Regent of the World : to epitomise the Works of the most learned Grecians and Romans for the publick Benefit . And whilst he was designing and pursuing these , and other vast and noble Things , Death surprised him , and broke off all his Enterprises . At the terrible Gate that opens into Eternity , Men are stripp'd of all their Honours and Treasures , and as naked as they come into the World , go out of it . Be not thou afraid when one is made rich , when the Glory of his House is increased . For when he dieth , he shall carry nothing away ; his Glory shall not descend after him . Death equally vilifies , makes loathsom and ghastly the Bodies of Men , and reduces them to sordid Dust. In the Grave the * Dust is as precious and powerful of one as of another . Civil Distinctions are limited to the present time . The prodigious Statue in Nebuhadnezzar's Vision , Dan. 2.32 , 33 , 34 , 35. while it was upright , the Parts were really and visibly distinct : The Head was of fine Gold , the Breast and Arms of Silver , the Belly and Thighs of Brass , the Legs of Iron , the Feet part of Iron and part of Clay : but when the Stone cut out without hands , smote the Image upon the Feet , then was the Iron , the Clay , the Brass , the Silver , and the Gold , broken to pieces together , and became like the Chaff the Wind carries away . Who can distinguish between Royal Dust taken out of magnificent Tombs , and Plebean Dust from common Graves ? Who can know who were rich , and who were poor ; who had Power and Command , who were Vassals , who were remarkable by Fame , who by Infamy ? They shall not say this is Jezebel : not know this was the Daughter and Wife of a King. The King of Babylon , stiled Lucifer the bright Star of the Morning , that possess'd the first Empire in the World , was degraded by Death , humbled to the Grave , and exchanged all his glorious State for Worms and Putrefaction . The Worm is spread under thee , and the Worms cover thee . In short , Death separates Men from all their admired charming Vanities . Now considering Man merely in the Order of Nature , what Reflection is more fearful and tormenting , than the necessity , that cannot be over-ruled , of parting for ever with all the Delights of Life ? Those who have ascended to the Throne , that are arrived at the height of Temporal Happiness , what a melancholy Prospect is before them of Death and the dark Grave ? When all things conspire to make Men happy here , the sensitive Faculties and their Fruitions are ebbing and declining , till then sink into Death , the Whirlpool that will shortly swallow them up for ever . This renders the Thoughts of Mortality so frightful , and checks the freest enjoyments of carnal Pleasures . 2. Death is fearful in the apprehension of Conscience , as 't is the most sensible mark of God's Wrath , that is heavier than Death , and a Summons to give an account of all Things done in this Life , to the righteous Judg of the World. 'T is appointed to all Men once to die , and afterward the Judgment . The Penal Fear is more wounding to the Spirit than the Natural . When the awakened Sinner presently expects the Citation to appear before the Tribunal above , where no Excuses , no Supplications , no Priviledges avail , where the Cause of eternal Life or Death must be decided , and the awards of Justice be immediately executed ; O the Convulsions and Agonies of Conscience in that hour ! when the diseased Body cannot live , and the disconsolate Soul dare not die , what Anxieties surround it ? This redoubles the Terrors of Death , that the first transmits to the second that was figured by it . O the dismal aspect of Death riding on a pale Horse , with Hell the black Attendant following . This Fear surprized the Sinners in Sion . Who among us can dwell with devouring Fire ? who among us can remain with everlasting burnings ? This made a Heathen , the Governor of a Province , to tremble before a poor Prisoner : While Paul discoursed of Righteousness , Temperance , and Judgment to come , Felix trembled . 'T is a fearful thing to fall into the Hands of the living God , who lives for ever , and can punish for ever . None is so powerful as God , nothing so fearful as the guilty Conscience . 3. The Degrees of this Fear are express'd by Bondage . This Passion when regular in its Object and Degree , is excellently useful : 't is a wise Counsellor and faithful Guardian , that plucks off the Mask from our Enemies , and keeps Reason vigilant and active to prevent a threatning Evil , or to sustain it in the best manner . 'T is observable in the brute Creatures , that the Weak and Fearful are most subtile and ingenious to secure themselves , and supply the want of Strength with Artifice . But when Fear is inordinate , 't is a tyrannous Master , that vexes the weary Soul , and hinders its free and noble Operations . Cesar chose rather to be expos'd to sudden death , than to be continually harrass'd with fears how to avoid it . The Greek word implies the binding of the Spirit , that causes an inward Slavery . And in the Apostle's Writings , ‖ the Spirit of Fear , and the Spirit of Bondage , are equivalent . Ishbosheth , when Abner provok'd by the Charge about Saul's Concubine , imperiously threatned to translate the Kingdom to David , was struck with such a fear , that he could not answer Abner a word , 2 Sam. 3.10 , 11. The sudden Passion stifled his Reply , and reduc'd him to a defenceless Silence . Now the fear of Death , as 't is remiss or vehement , such are the degrees of Bondage from it . 1. It embitters the enjoyments of the present Life , and makes the most prosperous in the World , even in the fulness of their sufficiency , to be in straits . Though the Senses are pleased with the quick sweetness of Change from one Object to another , yet the Soul cannot have a delightful undisturbed Fruition , foreseeing that the stream of Pleasure will issue into the dead Sea. Truly Light is sweet , and 't is a pleasant thing to behold the Sun. But how short is this Life with all its Pleasures , in comparison of the Days of Darkness that follow . Now though 't is our best Wisdom and truest Liberty , to rejoice in this World as if we rejoiced not , and frequently to meditate on the cooling Doctrines of Death and Judgment , to repress the transports of the voluptuous Appetite ; yet since the Comforts of this Life are liberally indulged to us by the Love of God , to be the Motives of our grateful and affectionate Obedience , to sweeten our passage to Heaven , we may with tranquillity of Spirit make a pure and chearful use of them in his Service ; and 't is an oppressing bondage , when the disquieting anxious Fears of Death hinder our temperate enjoyment of his Favours and Blessings . 2. The fear of Death oppresses the Souls of Men under a miserable Bondage to the Devil ; for his Dominion is maintain'd by the Allurements and Terrors of the World. Though Men do not explicitly acknowledg his Soveraignty , yet by voluntary yielding to his pleasing Temptations , they are really his Slaves . And the apprehension of temporal Evils , especially of Death , dress'd up in a frightful representation with its bloody Pomp , is the strongest snare to the Soul. The Faint-hearted prove false-hearted in the time of trial : For the timerous Spirit being wholly intent how to avoid the incursion of a present Evil , forgets or neglects what is indispensably to be done , and thinks to find an excuse in the pretended necessity . How many have been terrified from their clearest Duty and resolved Constancy ? To escape Death , they have been guilty of the most insufferable Impieties , by renouncing God their Maker and Saviour , and worshipping the Devils for Deities . Every Age presents sad Spectacles of many that choose Iniquity rather than Affliction , that relinquish their Duty , and by wicked Compliances save their Lives and lose their Souls . Carnal Desires , and carnal Fears , are the Chains of Hell that retain Men Satan's Captives . But what folly , what madness is it , for the avoiding the impotent fury of the Creature , to venture on the powerful Wrath of God , that exceeds all the Terrors that can be conceived by Fear ? This renders them more brutish than the Horse , that starting at his Shadow , springs over a desperate Precipice . The Fearful are excluded from Heaven , and cast into the Lake of Fire and Brimstone for ever . 3. The extream fear of Death and Judgment , dejects and discourages the Soul from the use of means to prevent eternal Misery , and induces a most woful Bondage . Fear anticipates and exasperates future Evils : for as Knowledg excites Fear , so Fear encreases Knowledg , by the uncessant working of the Thoughts upon terrible Objects . The fearful Mind aggravates the foreseen Evil , and distils the Poison from all the Circumstances and Consequences of it . And when the Evil is apprehended as insuperable and indeclinable , all endeavours to escape are cut off . What a Philosopher observes of an Earthquake , compared with other destructive Evils , is true in this case . There may be a safe retreat from Fire , from Inundations , from Storms , from War , from Pestilence , but an Earthquake astonishes with so violent a perturbation , that stops our flight from the imminent Danger : So the vehement impressions of Fear from the approaches of Death , and the severe executions upon the Sinner after it , distracts the Mind , and disables from flying from the Wrath to come . These Fears are more heavy by the suggestions of Satan , who represents God so terrible in his Majesty , inexorable in his Justice , and unchangeable in his Threatnings , that all Hopes of obtaining his Favour are lost . As the Egyptian Darkness was not meerly from the absence of the Sun , but from feculent Vapours condensing the Air ▪ that it might be felt : So these dark and fearful expectations of the Divine Wrath are not only from the withdrawing the Light of God's Countenance , but from the Prince of Darkness that foul Spirit . And as we read of the Egyptians , that no Man arose from his place for three days ; as if they had been buried in that Darkness , and deprived of all active Power and Motion : so the despairing Soul sits down mourning at the Gates of Death , totally disabled from prosecuting the Things that belong to its Peace . 'T is Hope inspires and warms us with alacrity , encourages our Endeavours : Despair blunts our edg and industry . The Soul suffers the hardest Bondage , and the Condition is unexpressibly sad under the tyranny of this Fear . O how enthralled , how desolately miserable ! Despair does meritoriously and effectually ruin the Soul. For whereas there is no Attribute more Divine , no clearer Notion of the Deity than Love and Mercy ; this Passion disparages his Mercy , as if Sin were more omnipotent , than his Power to pardon ; and all the Tears that flow from it , are so far from expiating , that they encrease Guilt : and whereas the believing view of Christ would as compleatly and presently recover the Soul-wounded Sinner , as the Israelites were by looking to the ordained visible Sign of their Salvation ; Despair turns away the Eye from our Deliverer , and fixes it upon Misery as remediless and final . 4. How comes it to pass that Men are not always under the actual fear of Death , but subject to the revolutions of it all their Lives ? The Seeds of this Fear are hid in the guilty Breasts of Men , and at times , especially in their Calamities , break forth and kindle upon them . In their Leisure and Retirement , intercurrent thoughts of Death and Judgment sting them by fits , and make them uneasy . The flashes of Conscience , like moments of Lightning , startle them , but they relapse into their habitual stupidity . And the account of it will be clear , by considering the following Particulars . 1. Men are apt to flatter themselves with the hopes of long Life , and look upon Death at a great distance . Tho there be a dying disposition in the youngest and strongest Persons , though we live in a World of Casualties , and Death lie in ambush to surprize us every day , yet we are secure : because Evils affect us according to their apprehended nearness . A petty Constable that is troublesom and vexatious , is more fear'd by his Neighbours , than the Grand Signior with all his Executioners . As remote Objects , though of vast bigness , are lessen'd to our sight ; so through the supposed interval of many years , Death is look'd on with a diminution of its Terror . But when Death presents it self before Men ready to dispatch them , how formidable is its appearance ! Saul though renowned for his Valour , yet when he understood by Revelation , that to morrow he and his Sons should be in the state of the Dead , there was no strength in him ; but he fell straitway all along on the Earth ; struck through with fear before he was wounded by the Arrows of the Philistines . Belshazzar in the midst of his luxury and jolity , attended with a thousand Lords , and his Herd of Concubines , inflam'd with Wine , and therefore less capable of fear , yet upon the sight of the fatal Hand writing on the Wall a few unknown Characters , which his guilty Conscience ( before the Prophet Daniel came ) interpreted to be the Sentence of present Death , how fearfully was his Countenance changed pale as a Carcass ? How suddenly did his Blood congeal , and his warmest quickest Spirits die in his Heart ? His whole Body was seized by such a vehement trembling , that his Joints were loosed , and his knees smote one against another . This is a representation of those who bid defiance to Death at a distance ; but when the fatal Hour is come , and they hear the Sentence decreed against them , God has numbred thy days , and finish'd them : thou art weighed in the ballance , ( all thy Words and Actions , thy Thoughts and Affections ) and art found wanting : and thy Soul shall be divided from thy Body , the one sent to Hell to suffer the undying Worm of Conscience , the other to the Grave , to be a Prey to the Worms of Corruption ; how are they overcome with horror ! 2. The continual succession of the Pleasures and Business of the World divert the Mind from the attentive strong contemplation of Death , and the Consequences of it . Pensive Thoughts are unwelcome , and we studiously endeavour to cancel the memory of such things as afflict us . 'T is said of the Wicked , that God is not in all their Thoughts . The consideration of the holy Inspector and Judg of their Actions is tormenting , therefore they fill their Minds with earthly Imaginations , to exclude the Divine Presence . We read of those , who to put far away the evil Day , chaunted to the sound of the Viol , and drank Wine in Bowls . They are rock'd asleep with the motion of phantastick Vanities . And Sleep takes away Fear , but gives no safety . 'T is recorded of Marius , that after his Overthrow by Sylla , he was always in consternation , as if he heard the sound of the Trumpets , and the noise of the victorious Army pursuing him : And his Fears were no longer quiet than whilst charm'd with Wine and Sleep : he therefore was continually drunk , that he might forget himself , his Enemy , and his Danger . Thus Men make a pitiful shift to forget their latter End : and whilst they are following either secular Affairs , or sensual Pleasures , are unconcerned for what is to be hereafter . But this Diversion will shortly be at an end , for in their languishing hours , when the wasted Body fails the carnal Mind , and sensual Desires fail the Man , then Conscience that spoke with a low Voice before , is loud and terrible , and like the rigid Exactor in the Parable , that took his Debtor by the throat , requires them to pay what they owe. 3. Some are so hardned in Infidelity , that the Powers of the World to come make no Impression on their Hearts . They mind but little , and are less affected with invisible things . They fortify themselves with gross Thoughts , that the Spirit of Man vanishes with his Breath , that Death is the end of this Life , and not the beginning of another , and feed without Fear . Place one in the midst of destructive Evils , but unseen or not believed , and he is as fearless as a blind Person walking on the brink of a deep Pit. Indeed there are none less disturbed with the Terrors of Death , than the eminently Good , or the extremely Bad : for the one sort have a blessed Hope that Death will be to them an entrance into Life , and live like the Angels , with a Joy unspeakable and glorious . The others are as sensual and secure as the Beasts that perish , having extinguish'd the fear of eternal future Evils , which is the proper passion of Reason . The Apostle declares , That knowing the Terror of the Lord , we perswade Men to be reconcil'd to him , before the Season of Mercy be expired . But those who have suppress'd the natural Notions of Eternal Judgment , as they think it beneath their Wisdom to be perswaded by the Promises of Heaven , so beneath their Courage to be terrified with the Threatnings of Hell , and triumph over the Ruines of Conscience . But though wicked Infidels slight the Threatnings , they shall not escape the Vengeance of God. We read of Noah , That being warned of God of things not seen as yet , moved with fear , he prepared an Ark for the saving of his House . His Fear was the native issue of his Faith. But the profane World , in whom Sense was predominant , that despised the Oracle , and trembled at no Judgments but what were acting on the visible Stage , they ate and drank , married , and were given in marriage , till swept away by the unfeared Inundation . We read that Lot being certified by an embassy of Angels , that a Deluge of Fire would in a few hours pour down from Heaven upon Sodom , he most earnestly sollicited his Sons-in-Law , Arise , depart out of this Place , for the Lord will destroy this City : but they entertained his compassionate Advice with derision , he seemed to them as one that mocked , and were surprised by those fearful Flames that dispatch'd them from a Temporal Hell to that which is Eternal . Thus 't was prophesied , That in the last days there shall come Scoffers , walking after their own Lusts , and saying , Where is the Promise of his coming ? But let them blaspheme and scorn the most sacred and terrible Truths , let them perpetuate their excess of Riot , and wild Mirth while they live , Death will come , and Judgment as sure as Death . III. I now come to shew how the Death of Christ frees us from the tormenting fear of Death . For the clearing this , we are to consider , that Sin , Satan and Death , are Enemies in combination against Man in his mortal State ; and the destructive Power of Satan , and Death , is from Sin. When Man renounced his Creator and natural Lord , he was judicially given up to Satan as the Executioner of Vengeance , and to the Power of Death . Such is the Order , rather the Confusion in the World by Sin. The Empire of Satan and Death is built on the Ruins of our Innocence . Now the Son of God came from his Throne in Heaven to deliver us : And whereas there are two ways of obtaining freedom from Captivity , either by Ransom , or by Power and Rescue , in both respects our deliverance from Bondage to these Capital Enemies , is ascribed to the Death of Christ. 'T is called our Ransom , and that in its strict Notion has a respect to Captivity . There is one God , and one Mediator between God and Man , the Man Christ Jesus ; who gave himself a Ransom for all . His Life was the full price of our Liberty and Salvation . God does not pardon Sin , and release from Punishment by a pure absolute Act of his Will and Authority , as a Creditor forgives a Debtor ; but in such a way as to preserve the Rights of Justice inviolate . Therefore when Man was devoted to Death , our Redeemer exchang'd Conditions with him , and offer'd up his precious Blood , as our Ransom to God , in the quality of the King and Judg of all . Such was the Dignity of his Person , that the entire World , the Heavens and the Earth , with all their Inhabitants , are of less value to him , than the basest Dross to refined Gold. Such was the greatness of his Sufferings , in which the highest degree of Obedience , and the lowest degree of Humility were conspicuous , as to be a valuable Compensation , to obtain eternal Redempt●●● for us . Now when God the supreme Jud●● satisfied , Satan forfeits the right he 〈◊〉 to torment us , and is divested of h●● Dominion over our Wills ; which th● justly permitted , was an usurpation upon God's Right in Man that can neve● be extinguish'd . 'T is said by the Apostle , that our Saviour blotting out the hand-writing of Ordinances that was against us , which was contrary to us , and took it out of the way , nailing it to his Cross : He abolish'd the use of the Ceremonial Law , that was an Evidence and Enditement of their Guilt who performed it , and the Curse of the Moral Law : It follows , and having spoiled Principalities and Powers , he made a shew of them openly , triumphing over them in it . Our Saviour died victoriously ; the Tree of Infamy on which he suffered , was the Trophy of his Conquest . His Death disarm'd Satan of his Weapons , whereby he subdued Us , Sin , the Law , and Death ; for though his actual Triumph was in his Resurrection and Ascension to Glory , yet it is justly ascribed to his Death ; for that meritoriously open'd the Grave at his Resurrection , and Heaven at his Ascension . And here by the way 't is most worthy of observation , that our Deliverance from our spiritual and most deadly Enemies is equally righteous , as admirable and glorious : for our suffering Saviour appeas'd the Wrath of God , and broke the Powers of Darkness . The Wisdom and Love of God had their Designs in his Death , as well as the Malice and Rage of Satan ; as Lines , that are opposite in the Circumference , meet in the Centre . And as from the Tyranny of Satan , so the Death of our Redeemer is our redemption from Death , as to the Curse and final Dominion of it ; nay , has made it a blessed Advantage to us . 1. The Curse is removed . Death considered as the Wages of Sin , is all sting and poison , the consequent of the spiritual Death , and the introduction to eternal Death . The sting of Death is Sin , and the strength of Sin is the Law. Death hath its wounding Power from Sin , and Sin from the Law , that forbids it , that discovers its Nature , and enhanses the measure of its Guilt , and denounces condemnation for it . Now our Saviour having in our stead , subjected himself to Death , the penalty of the Law for Sin , There is no condemnation to those that are in Christ Jesus . Christ hath redeemed us from the Curse of the Law , being made a Curse for us . Death inflicted on the Saints , has not that relation to the guilt of Sin , as to be properly satisfaction to revenging Justice . There are no petty payments to be made by our Sufferings after his compleat Satisfaction to God. The Lord laid on him the Iniquities of us all . 'T is indeed still a declaration of God's holy Displeasure against Sin , for that originally open'd the way of its coming into the World ; and sometimes by the immaturity or manner of it , 't is a chastisement upon good Men for Sin ; that is , to make them renew their Repentance , and mortify their carnal Affections that fasten them to the World. For though after the last act of Expiration there is no place for Repentance ; yet in the approaches of Death , the Soul is strongly excited by the Call of God to review its State , and make solemn preparation to be found of him in Peace . But 't is not in a strict sense the malediction and vengeance of the Law executed upon them . The Serpent is turn'd into a Rod of Correction in the hands of our Heavenly Father for their good . As the Apostle , speaking of some that for their profaning the Lord's Table , were fallen asleep , adds , that when we are judged , we are chastened of the Lord , that we may not be condemned with the World. A Believer shall not be hurt of the second Death . From hence it is , that in the Book of Life , the Scriptures , the Death of the Saints is called a Sleep . Saint Paul argues , If we believed that Jesus died and rose again ; even so them also that sleep in Jesus , will God bring with him . 'T is observable how the Apostle varies the expression , Jesus died , and the Saints sleep in him : for he sustained Death with all its Terrors , that it might be a calm Sleep to his People . They enjoy as perfect a Rest in the Beds of Dust , as ever in the softest Down . Stephen in the midst of a shower of Stones fell asleep . Believers die in Peace . The Righteous is taken from the Evil to come ; he enters into Peace . Being reconciled to God through the Blood of Christ , they are not terrified at his Call , but with sweet tranquillity resign their Souls unto him . Lord , now let thy Servant depart in Peace , for mine Eyes have seen thy Salvation . There is a vast difference in God's account , between the Death of the Righteous and the Wicked . As the Tabernacle in the Wilderness was taken down with care upon their change of station , and delivered to the Levites charge , in order to the raising of it again with honour ; but the House incurably infected with the Leprosy , was pluck'd down with violence , and thrown into an unclean place with execration : Thus the death of the Saints is precious in the sight of the Lord , their Bodies are kept in the bosom of the Earth , to be raised in Glory ; and the death of the Wicked is accurs'd . In short , as the Wood that Moses cast into the Waters of Marah , by a miraculous virtue sweetned them : so the Cross of Christ has taken away the malignity and bitterness of Death . 2. Death is a blessed Advantage , and enriching Gain to a Believer : it brings him to the possession of that Good that incomparably exceeds the Evil that remains in it . For the Death of a Saint is not total ; but as in the Ceremony of Purification from Leprosy , one Bird was killed , and the other let fly in the open Air , the mysterious shadow of the Lepers being restored to a state of Liberty : Thus when the Body dies and returns to the Earth , the Spirit returns to God , the Father of Spirits , and Fountain of Life . Our Saviour told the Jews , I am the living Bread that came down from Heaven : if any Man eat of this Bread , he shall live for ever ; and the Bread that I will give is my Flesh , that I will give for the Life of the World. The Heavenly Divine Life , that is communicated by the Spirit of Christ to Believers , remains entire when the sensitive Life is lost . The natural Order is , There is a time to be born , and a time to die : the supernatural is , there is a time to die , and a time to be born . The Death of a Saint is a † new Birth ; the pains of the dying Body are as Throws , whereby the ripen'd Soul is delivered into the Land of the Living . The happiness of a Saint after Death , more particularly will appear by considering ; 1. The freedom he obtains from all afflicting Evils that are numberless here , and from Sin the worst in its nature , and the cause of all the rest . The present World is a Labyrinth of Thorns , in every state we meet with something to vex us . You may as well count the Waves of the Sea when inraged by a Tempest , as the Troubles to which in this mortal open state we are expos'd . Man that is born of a Woman , is of few days , and full of Trouble . A short Life , and many Miseries . O our unhappy Capacity ! the Body is liable to as many Diseases as there are Members ; and the Soul to as many Perplexities as Passions . How often are the Scenes and Habits chang'd in the time of one Man ? He that lives in Pleasures , must act the Mourner's part . Our sweetest Comforts have hidden Stings : and whatever is most pleasing , may occasion bitter grief . And usually holy Men have a greater portion of Afflictions here : sometimes by the malignity and violence of the Wicked ; as under the Law , the Lamb and the Dove were Sacrifices , the Emblems of Innocence , and Purity , and Meekness , whilst the Vulture and the Lion , the greedy Devourers , escaped . This the Apostle declares of the Elect , They are predestinated to be conformed to the Image of God's Son , who trac'd out the Way to Heaven in his own Blood , and by the Cross ascended to the Throne . Sometimes more immediately Divine Providence afflicts them , to preserve their Spirits from the tainted Pleasures of the World , and for other holy Ends : but there is a Rest for the People of God in Heaven . Besides , there are Relicks of Sin in the best of the Saints here . Indeed Sin is depos'd from Sovereignty and Rule ; the imperious Lusts are crucified , but not quite expir'd . As those that were nail'd to the Cross in their Hands and Feet , the parts least vital and most sensible , died a painful lingring Death . Still the Flesh lusts against the Spirit , and the Spirit against the Flesh. As there is a complexion of Humours in humane Bodies , always jarring when they are in the soundest Health ; and where there is not this active contrariety , either the Body is without a Soul , a meer Carcass , or a glorified Body in Heaven . So where there is not this internal Combat between Grace and Sin , either the Man is wholly * carnal , dead in Sins and Trespasses ; or wholly spiritual , reigning in Heaven . And there is nothing more works on the tender Affections of a Saint , than to find in himself what is displeasing to God ; that still he is under a sad necessity of sinning . What is said concerning an old Man wasted and decayed in his drooping Years , that the Grashopper is a burden to him , is true of the new Man in a Christian ; the Sins that are counted light in the valuation of the World , are a heavy weight to him . Vain Thoughts , idle Words , irregular Passions , unprofitable Actions , are motives of heart-breaking Sorrow . Now Death is to a Believer an universal Remedy against all the Evils of this Life : it frees him from all Injuries and Sufferings , and from Sin in all its degrees , from all inclinations and temptations to it . He that is dead , ceaseth from Sin. Death is the Passage from this Wilderness to the true Canaan the Rest above , that flows with better Milk and Hony , with Innocence and Happiness for ever . There nothing can disturb the Peace , or corrupt the Purity of the Blessed . 3. Besides the privative advantage , the freedom from all the Effects of God's Displeasure , and the resentments of it , there is the highest positive Good obtained by Death ; The Spirits of just Men are made perfect in Heaven . The Soul is the Glory of Man , and Grace is the Glory of the Soul , and both are then in their Exaltation . All the Faculties of the Soul are rais'd to the highest degrees of Natural and Divine Perfection . In this Life Grace renews the Faculties , but does not elevate them to their highest pitch : it does not make a mean Understanding pregnant , nor a frail Memory strong , nor a slow Tongue eloquent , but sanctifies them as they are . But when the Soul is releas'd from this dark Body of Earth , the Understanding is clear and quick , the Memory firm , the Will and Affections ardent and vigorous . And they are enrich'd with Divine Light , and Love , and Power , that makes them fit for the most noble and heavenly Operations . The Lineaments of God's Image on the Soul are first drawn here , but then it receives his last Hand . All the Celestial Colours are added , to give the utmost life and lustre to it . Here we are advancing , but by Death we arrive at Perfection . We shall in Heaven be join'd to the Assembly of Saints and Angels , our best Friends . Love is the Law of that Kingdom , and perfectly obeyed there . Now how charming is the Conversation of one that is wise and holy , especially if the sweetness of Affability be in his Temper ? How pleasantly does Time slide away in the company of our beloved Friends ? We are not sensible of its flight . But what dear satisfaction is it to be united to that chosen consecrated Society Above , who love one another as themselves ? Though the Angels and Saints have different degrees of Glory , yet every one is perfectly happy and pleased . As the strings of an Instrument differ in the size and sound ; some are sharp and high , some grave and deep , others a mean , and from that variety results the Harmony and Musick , so that if every string had Judgment and Election , it would chuse to be what it is : so from the different degrees of Glory in Heaven , the most amiable and equal Order of the Divine Wisdom appears , that satisfies every one . We shall be in the glorious Presence of God and Christ , where is fulness of Joy , and infinite Pleasures for ever . 'T is said of Abraham , he rejoic'd to see the Day of Christ , two thousand Years before his coming . When by Faith he saw the Incarnation of the Son of God , in order to the redemption of Men , it put him into an exstasy . Yet then our Saviour was born to Sorrows and Miseries . But how ravishing is the sight of our Redeemer , set down on the right Hand of the Majesty on high , having purged our Sins by himself , and accomplish'd our Salvation ? Now we are absent from God , yet in believing his infallible Promises , we rejoice with a Joy unspeakable and glorious : But how much more joyful is the fruition of them ? Here the Divine Goodness is derived to us through secondary means , that weaken its efficacy , but in Heaven the Consolations of the Creator are most purely dispensed , and his immediate Excellencies are made known . This Blessedness exceeds all our Thoughts and explicite Desires , and requires the eloquence and experience of an Angel to set it forth . The bright Sum of it is this , We shall see God in his Glory , face to face , in the most perfect manner : the sight of his Glory shall transform us into his Likeness ; we shall be like him , for we shall see him as he is . This shall produce in us the most pure and ardent Love ; and Love shall be attended with inexpressible joy , and that with the highest Praises of the blessed God , whose influxive Presence is the Heaven of Heaven . And that which crowns all is , that the Life above is Eternal . This satisfies all our Desires , and excludes all our Fears : for Unchangeableness is an inseparable Attribute of perfect Felicity . The Blessed are in full Communion with God , the Fountain of Life , and Christ the Prince of Life . Because I live , saith our Saviour , ye shall live also . What can interrupt , much less put an end to the Happiness of the Saints ? The Love of God is immutably fix'd upon them , and their Love upon him . Here their Love is subject to decays , and gradual alienations ; as the Needle in the Compass , though it always has a tendency to the North-Pole , yet sometimes it declines and has its variations . But in Heaven the Love of the Saints is directly and constantly set upon God. The Light of his Countenance governs all their Affections . 'T is as impossible to divert their Desires from him , as to cause one that is inflam'd with Thirst , to leave a clear flowing Spring for a noisom Puddle . In short , Heaven is filled with eternal Hallelujahs : for there is no appearance of Sin , no shadow of Death there : all Miseries are vanish'd , and all that is desirable is possess'd by the Saints : the Circle of their Employment is to enjoy and praise the Divine Goodness for ever . Now is not the blessed Exchange a Christian makes of the present Life , for that which is infinitely better , sufficient to make Death not fearful , nay desirable to him ? The regular well-grounded hope of this will compose the Thoughts in the nearest Approach and Apprehension of Death : No other Principles or Resolutions are able to vanquish the Terrors of our last Enemy . And this Happiness was purchas'd for us by the everlasting Treasure of our Saviour's Blood. The Satisfaction of his Sufferings was meritorious , as the Merits of his active Obedience was satisfying . Before I proceed to the third Head , I shall resolve a Question , How it comes to pass , since Believers are freed from the Sting of Death , that they die , and remain in the State of Death for a time . For this there are several Reasons . 1. By this means all the sinful Frailties that cleave to the Sains in this Life , are abolish'd . The Body is dead because of Sin : And what is more becoming the wise and Holy Providence of God , than that as by Sin Man was at first made subject to Death , so by Death Sin dies entirely for ever . Thus as in Sampson's Riddle , Out of the Devourer comes Meat ; and our worst Enemy is conquer'd by his own Weapons . 2. Death is continued to the Saints , for the more eminent Exercise and Illustration of their Graces , for the Glory of God , and in order to their future Reward . ‖ Faith , and Love , and Patience , are declared in their most powerful Operations in our Encounter with Death . If every Saint were visibly and entirely translated to Heaven , after a short course of Holy Obedience ; if the Wicked did visibly drop down quick into Hell , Faith would be resigned to Sight here . This would confound the Militant State of the Church with the Triumphant . Therefore now Death happens to the Good as well as to the Wicked . In the next State they shall be separated by a vast Gulph , and an amazing Difference . Now Faith , whatever the kind of Death be that a Christian suffers , sees through the thickest Clouds of Disgrace and Misery , the glorious Issue . As the illustrious Confessor who was crucified with our Saviour , proclaim'd his Eternal Kingdom in the midst of insulting Infidels . And our Love to God then appears in its Radiancy and Vigour , when we are ready for the Testimony of his Truth , and advancing his Glory , to suffer a violent Death : or when it comes in a gentler manner , for 't is even then terrible to Nature , we are willingly subject to Dissolution , that we may be united to God in Heaven . And our Patience has never its perfect Work , and is truly victorious , till this last Enemy be subdued . Death is the Seal of our Constancy and Perseverance . Now the righteous Rewarder will crown none but those that strive lawfully , and are compleat Conquerors . And how wise and sweet is the Oeconomy of the Divine Providence in this , that the Frailty of our Nature should afford us a means of glorifying God , and of entitling our selves by his most gracious Promises to a blessed Reward ? 3. Our Saviour by his unvaluable Obedience and Sufferings , has procur'd for Believers a Celestial Divine Life , of which the natural Body is not capable . The Apostle saith , Flesh and Blood cannot enter into the Kingdom of Heaven . The exigencies and decays of the sensitive Nature require a continual Relief by Food and Sleep , and other material Supplies : but the Life above is wholly spiritual , and equal to that of the Angels . Therefore till this earthly Animal Body be reformed and purified , 't is not capable of the Glory reserv'd in Heaven . This is so absolutely requisite , that those Believers , who are sound alive at the last Day , shall in the twinkling of an Eye be changed , that they may be qualified for it . Now herein the Wisdom of God is wonderful , that Death which by the Covenant of Works was the deserved Penalty of Sin , by the Covenant of Grace should be the Instrument of Immortality . That as Joseph by a surprising Circuit was brought from the Prison to the Principality ; so a Believer by the Grave ascends to Heaven . This the Apostle in his Divine Disputation against Infidels , proves in a most convincing manner ; Thou Fool , that which thou sowest , is not quickned except it die . As the rotting of the Corn in the Earth is necessary to the reviving and springing of it up : so we must die , and the Image of the Earthly Adam be abolish'd , that we may be transformed into the Image of the Heavenly One. And to the other part of the Question , Why the Saints remain in the state of Death for a time ? there is a clear Answer . The Resurrection of the Saints is delayed till Christ's coming to Judgment , partly for the Glory of his Appearance : For what an admirable Sight will it be , that the Saints of all Ages shall at once arise glorified and immortalized to attend upon our Saviour in the last Act of his Regal Office , and then to make a triumphant Entry with him into Heaven : And partly , that the establish'd order of Providence may not be disturbed : for the changing of our Nature into Glory , in a suddain and inexplicable manner , cannot be without miraculous Power ; and if every Believer presently after Death , were in his glorified Body translated to Heaven , the World would be always filled with Miracles , which were to cease after the sufficient Confirmation of the Gospel by them . But how long soever the Interval be to the Resurrection , it shall be with them that sleep in Jesus , as 't is with those that awake out of a quiet natural Sleep , to whom the longest Night seems but as a Moment : so when the Saints first awake from Death , in the great Morning of the World , a thousand Years will seem no more to them than to God himself , but as one day . I now come to prove the third thing , That our Saviour will abolish the Dominion of Death over the Saints . Whilst the Bodies of the Saints remain in the Grave , they seem to be absolutely under the Power of Death . The World is a Golgotha , fill'd with the Monuments of its Victories . And it may be said to this our last Enemy , in the Words of the Prophet to the bloody King , Hast thou killed , and taken Possession ? But we are assur'd by an infallible Word , that the Power of Death shall be abolish'd , and the Bodies of the Saints be reviv'd incorruptible and immortal . The Resurrection is a Terra incognita to the wisest Heathens ; a Doctrine peculiar to the Gospel : some Glimmerings they had of the Soul's Immortality , without which all Vertue had been extinguish'd in the World , but no conjecture of the reviving of the Body . But Reason assists Faith in this point , both as to the Will of God , and his Power for the performing it . I will glance upon the natural Reasons that induce the considering Mind to receive this Doctrine , and more largely shew how the Resurrection of the Just is assured by our Redeemer . 1. The Divine Laws are the Rule of Duty to the entire Man , and not to the Soul only : and they are obeyed or violated by the Soul and Body in Conjunction . Therefore there must be a Resurrection of the Body , that the entire Person may be capable of Recompences in Judgment . The Soul designs , the Body executes : the Senses are the open Ports to admit Temptations . Carnal Affections deprave the Soul , corrupt the Mind , and mislead it . The Love of Sin is founded in bono jucundo , in sensible Pleasures : and the Members are the Servants of Iniquity . The Heart is the Fountain of Prophaneness , and the Tongue expresses it . And the Body is obsequious to the Holy Soul in doing or suffering for God ; and denies its sensual Appetites and Satisfactions in Compliance with Reason and Grace . The Members are the Instruments of Righteousness . It follows then there will be an universal Resurrection , that the rewarding Goodness of God may appear in making the Bodies of his Servants gloriously happy with their Souls , and their Souls compleatly happy in Union with their Bodies , to which they have a natural Inclination , and his revenging Justice be manifest in punishing the Bodies of the Wicked with eternal Torments answerable to their Guilt . And of the Possibility of the Resurrection , the circular and continual Production of things in the World , is a clear Demonstration of the Power of God for that effect . There is a pregnant Instance that our Saviour and the Apostle made use of as an Image of the Resurrection : A Grain of Corn sowed in the Earth , corrupts and dies , and after springs up entire : its Death is a disposition to Life . The Essays of God's Power in the Works of returning Nature , Flowers and Fruits in their season , instruct us how easily he can make those that are in the Dust to awake to Life . If the Art of Man , whose Power and Skill are very narrow and limited , can refine Gold and Silver to such a Luster , as if their matter were not * Earth digged out of the Mines : If from black Cinders it can form Chrystal Glasses so clear and shining , how much more can Omnipotency recompact our Dust , and reanimate it with a glorious Life ? Death that dissolves our vital Frame , does not abolish the matter of our Bodies : and though 't is corrupted and changed by a thousand accidents , yet 't is unperishing ; and under whatsoever Colours and Figures it appears , God perfectly discerns , and will separate it for its proper use . More particularly , I will shew how the Resurrection of Christ is an assurance of the Resurrection of Believers to Glory . As our Surety he was under the arrest of Death ; it becoming the holy Majesty of God , and conducing to the ends of his Government , not to derogate from the dignity of his Law , but to lay the penalty upon his Son , who interposed for us . Now having finish'd the Work of our Redemption by his Sufferings , his Resurrection was the just consequent of his Passion . And 't is observable that his Resurrection , tho one entire Act , is ascribed as to himself , so to his Father , by whose consent and concurrence he rose again . Therefore 't is said , Whom God raised up , having loosed the Pains of Death , since it was impossible he should be holden by it . 'T was naturally impossible upon the account of the Divine Power inherent in his Person , and legally impossible , because Divine Justice required that he should be raised to Life ; partly to vindicate his Innocence , for he was reputed , and suffered as a Malefactor , and principally because he had fully satisfied God. Accordingly the Apostle declares , he died for our Sins , and rose again for our Justification . Having paid our Debt , he was releas'd from the Grave , and the Discharge was most solemnly publish'd to the World. 'T is therefore said , the God of Peace raised him from the Dead : the Act is most congruously ascribed unto God , invested with that Title , because his Power was exerted in that glorious Work , after he was reconciled by the Blood of the Covenant . Briefly , Our Saviour's Victory over Death was obtained by dying , his Triumph by rising again . He foil'd our common Enemy in his own Territories the Grave . His Death was a Counter-poison to Death it self : as a bruised Scorpion is a * noble Antidote against its Venom . Indeed his Death is incomparably a greater Wonder than his Resurrection . For 't is apparently more difficult that the Son of God , who originally possesses Immortality , should die , than that the humane Body united to him , should be raised to a glorious Life . It is more conceivable that God should communicate to the humane Nature some of his Divine Perfections , Impassibility , and Immortality , than that he should submit to our lowest Infirmities , Sufferings , and Death . Now the Resurrection of Christ is the argument and claim of our happy Resurrection . For God chose and appointed him to be the Example and Principle from whom all Divine Blessings should be derived to us . Accordingly he tells his Disciples in a fore-cited Scripture , Because I live , ye shall live also . Our Nature was rais'd in his Person , and in our Nature all Believers : Therefore he is called the first-fruits of them that sleep ; because as the first Fruits were a pledg and assurance of the following Harvest ; and as from the condition of the first Fruits being offered to God , the whole Harvest was entitled to a Consecration ; so our Saviour's Resurrection to the Life of Glory is the earnest and assurance of ours . He is called the first-born among the Dead , and owns the Race of departed Believers as his Brethren , who shall be restored to Life according to his Pattern . He is the Head , Believers are his Members , and therefore shall have Communion with him in his Life . The effect is so infallible , that now they are said to be raised up together , and made to sit in heavenly Places in Christ Jesus . If his Victory over our Enemies had been imperfect , and he had saved himself with difficulty and hazard , [ as it were by Fire ] in the Apostle's expression , our Redemption had not been accomplish'd : But his Passion was triumphant ; and is it conceivable , that he should leave the Saints , his own by so many dear titles , under the power of Death ? If Moses , the Deliverer of Israel from the Tyranny of Pharaoh , would not suffer any thing of theirs , not an hoof to remain in the House of Bondage ; Will our great Redeemer be less perfect in his Work ? Shall our last Enemy always detain his Spoils , our Bodies , in the Grave ? This would reflect upon his Love and Power . 'T is recorded , to confirm our Hopes , how early his Power was displayed in forcing the Grave to release its chained Captives : And many Bodies of Saints which slept arose , and came out of the Graves after his Resurrection , and went into the holy City , and appeared unto many . What better Earnest can we have , that the strength of Death is broken ? From what he has done to what he is able to do , the Consequence is clear . The Apostle tells us , He will raise our vile Bodies , and change them like unto his glorious Body , by that Power whereby he is able to subdue all things to himself . Our Redemption will then be compleat , and all the bitterness of Death past . The Redemption of the Soul is accomplish'd from Sin and Misery immediately after Death : but the Redemption of the Body is the last in order , and reserved to crown our Felicity at the Great Day . Then Death shall be swallowed up in Victory , abolish'd for ever . And O the joyful reunion of those dear Relatives after such a Divorce ! when the Body that was so long detained in the loathsome Grave , shall be reformed with all glorious Perfections , and be a fit Instrument for the Soul , and partaker with it in consummate Blessedness and Immortality . 'T is said , that those that wear rich Clothing are in Kings Houses : but what are all the Robes of costly Folly wherein earthly Courtiers appear , to the Brightness and Beauty of the Spiritual Body wherewith the Saints shall be clothed , to qualify them for the Presence of the King of Kings , and to be in his House for ever ? But O the miserable Condition of the Wicked in that Day ! Death now breaks their Bodies and Souls into an irreconcileable Enmity , and how sad will their Conjunction be ! The Soul will accuse the Body to have been Sin 's Solicitor , continually tempting to Sensualities : and the Body will upbraid more than ever it allured the Soul , for its wicked Compliance : Then the Sinner shall be an entire Sacrifice burning , but never consumed . Now from the assurance of a blessed Resurrection by Christ , the forementioned Fear of Death is conquered in Believers . If the Doctrine of the † Transmigration of Souls into Bodies ( the invention of Pythagoras ) inspired his Disciples with that fiery vigour , as to encounter the most present and apparent Dangers , being fearless to part with the Life that should be restored ; how much more should a Christian with a holy Confidence receive Death , knowing that the Life of his Body shall not be finally lost , but renewed in a blessed Eternity ? The fourth General to be considered is , the Persons that have an Interest in this blessed Priviledg . This Inquiry is of infinite moment , both for the awakning of the Secure , who vainly presume upon their Interest in the Salvation of the Gospel , and for the confirming and encouraging the Saints . And we have an infallible rule of trial declared by St. John ; He that hath the Son , hath Life ; and he that hath not the Son , hath not Life . All the excellent and comfortable Benefits procur'd by our Saviour are communicated only to those who are united to him . Particularly with respect to the present Subject : Justification , that great Blessing of the Gospel , the compleat Pardon of Sins , that disarms Death of its Sting , is not common to all that are Christians in title , but is a Priviledg with a limitation ; There is no Condemnation to those that are in Christ Jesus , vitally as their Head , from whom are derived spiritual Influences , and judicially as their Advocate in Judgment ; and such are described by this infallible Character , who walk not after the Flesh , but after the Spirit . The Blessedness after Death that is assured by a Voice from Heaven , is with this precise restriction , exclusive of all others : Blessed are the Dead that die in the Lord ; they rest from their Labours , and their Works follow them . The glorious Resurrection at the last Day , when the Bodies of the Saints that now rest in Hope , shall be incorruptible and immortal , is the consequence of Union with him . Thus the Apostle declares ; As in Adam all die , so in Christ shall all be made alive . As all that were naturally in and from Adam , the corrupt Fountain of Mankind , are under the sentence of Death ; so all that are in Christ the Head of the Regenerate , shall partake of his blessed Life . Others shall be raised by his Power , as their Judg , but not as their Head : rais'd to be more miserable than Death can make them , not be transform'd into his glorious Resemblance ; made capable of suffering an ever-dying Death , not revived to eternal Life . Now the Bond of our Union to Christ , is the Holy Spirit derived from him , as the Head of the Church , and is the inward , powerful and lasting Principle of Holiness , and new Obedience in Believers . He that is joined to the Lord , is one Spirit : that is , by the Spirit of Holiness has a real Participation of his Life , is both quickned and united to him . When the Prophet Elisha by the outward applying the parts of his Body to the dead Child , inspir'd Life into him , there was no real Union between them : but Christ is by his Spirit so intimately united to Believers , that he lives in them , and they in him . The sanctifying Spirit renews the directing and commanding Faculties , the Fountains of moral Actions ; enlightens the Understanding with saving Knowledg , rectifies the Obliquity of the Will , purifies the Affections , and reforms the Life ; so that the same Mind is in Christians as was in Christ ; and as his Conversation was , such is theirs in the World. This Divine Change is not wrought by natural Reason , though assisted by the most powerful Arguments . The Breath of a Man may as easily dispel a Mist , or thaw a Frost , as humane Directions and Motives to Vertue can renew the Mind and Heart , and produce a Holy frame of Soul towards God. Renewed Christians are said to be in the Spirit , illuminated , inclin'd and enabled by the Spirit to do God's Will ; and the Spirit of God to dwell in them , by his peculiar and eminent Operations . They live in the Spirit , and walk in the Spirit . An Angel may assume a Body , and act by it : but the humane Soul enlivens it , and performs sensible Operations by it . And such a Principle is the Holy Spirit to the Soul , gives it spiritual Life , Activity and Power for good Works . By what Application of the Spirit 's Power this is produc'd is mysterious and inexplicable : but as the Apostle speaks of his Rapture into the third Heavens , that he knew it was real , and heard unutterable things ; though how it was performed , whether in the Body , or out of the Body , he could not tell : thus when a natural Man , the current of whose Thoughts and Affections , was to the things of this World , becomes spiritual , when the carnal Appetite is subdued , and sanctified Reason has the Throne , when he feels such strong and sweet Impulsives to Holiness as engage the Will ; when the Stream of his Desires ascend to the things above , and his Life becomes Holy and Heavenly , he feels and knows this wonderful Change , though the manner how it was wrought he cannot tell . I will shew more fully this sanctifying Work of the Spirit , that we may the better understand our State. The Spirit of God is denominated by various Titles , the Spirit of Truth , the Spirit of Holiness , the Comforter , and represented by various Types , by an Ointment that clarifies the Eye to see things aright , by cleansing refreshing Water , by purifying refining Fire , correspondent to his sacred Operations in the Soul. As the Spirit of Truth , he illuminates the Understanding to see the Reality and Excellency of supernatural and Heavenly things , of the great Mysteries of Godliness , of Eternal Glory ; so that a Christian in his most deliberate , solemn and composed Thoughts , in his exactest Valuation infinitely prefers them before the gaudy Vanities of this transient World. When the Eyes of the Mind are truly enlightned , present things appear , or rather disappear , as Shadows . As the Spirit of Holiness he renews the Will and Affections , inspires the Soul with Divine and unutterable Desires after the Favour and Grace of God , and communicates spiritual Power for the Prosecution and obtaining those Desires . The Holy Spirit raises such a Love to God , that habitually and strongly inclines the Soul to obey his Commands . This is the most clear and essential Character of a Christian , the special and most excellent Property of a Saint , upon which all other Holy Qualifications depend . As Reason is the first and chief Excellence of Man , from whence his other Perfections are derived , that distinguish him from the Brutes , and give him a natural and regular Preeminence and Dominion over them , so that a Man is most properly defined a reasonable Creature . Thus the Love of God is the most Divine Grace , the true Form of Holiness , the Root from whence all other Vertues spring and flourish , and most peculiarly distinguish a Saint from unregenerate Men , however adorn'd and accomplish'd ; so that a Saint is most properly defined to be a Lover of God. This is the Principle of true Holiness inherent in the Soul , and shining in the Conversation , that distinguishes the Sincerity of a Saint from the Art of Hypocrisy , an affected Appearance of Religion for carnal sordid respects : and from civil Vertue , that restrains from what is ignominious and disgraceful to our Reputation , and makes obnoxious to Penalties of the Laws , and excites to praise-worthy Actions , upon worldly Motives : and from Philosophical Morality , that forbids Vice as contrary to Reason , and commends Vertue as the chief Ornament and Perfection of humane Nature , without a Regard to please and glorify God. And Divine Love is the Principle of universal Holiness . Love is called the fulfilling of the Law , as 't is a comprehensive Grace , and as it draws forth all the active Powers of the Soul to do God's Will in an exact manner . Universal Obedience is the Exercise of Love in various Instances . As the Spouse in the Song of Solomon is transform'd in divers Representations ; sometimes as a Sister , sometimes as a Warriour , sometimes as the Keeper of a Vineyard , but she always acted as a Lover , and her chief business was to please her Beloved . This Allegorical Description of the Church , signifies that when the Soul is inflamed with the Love of God , that Affection will be active and discover it self in all it does or suffers in the Service of God. This will make a Christian very desirous and diligent to please God in all things , and careful not to displease him in any thing ; for that is the inseparable Effect of Love. The Felicity of the natural temper , and the force of Education , may cause a loathing of some Evils , and dispose to some good Works , but with a reserved delight in other Sins , and a secret Exception against other Duties . Servile Fear is a partial Principle , and causes an unequal respect to the Divine Precepts : it restrains from Sins of greater Guilt , at which Conscience takes fire : it urges to some Duties , the neglect of which causes Disquiet : but the Love of God causes the Hatred of Sin ; and therefore 't is against all Sin , not only to prevent the Exercise of it , but to eradicate it out of the Soul. All the fearful consequences of Sin do not render it so odious to a gracious Spirit , as its own proper Idea and intrinsick Evil , as 't is contrary to the holy Nature and Law of God. Love unites the Soul to God , and turns the Thoughts continually to him : and the lively sense of his Majesty and Presence , who is so pure that he cannot behold Iniquity , causes an aversion from all that is displeasing to his Divine Eyes . And from hence it is that a zealous Lover of God is frequent and strict in reviewing his Heart and Ways , and upon the discovery of sinful failings , renews his Repentance , which is the exercise of Grief and Love , and renews his purposes of more care and circumspection for the future . Love aspires to be like God in all possible degrees of Purity : for it inflames our Desires after his Favour , as that which is better than Life , and all the sweetest enjoyments of it , and Holiness is the powerful attractive of God's delightful Love to us . Love is the Principle of free , ingenuous , and joyful Obedience . 'T was our Saviour's Meat and Drink to do the Will of his Father . For Love is the fountain of Pleasure , it moves the Soul with Election and Liberty , and makes every thing grateful that proceeds from it . Therefore the Apostle declares , that the Law is not made for a righteous Man ; that is , as it is enforc'd by terrible penalties , to constrain rebellious Sinners to Obedience : for Love is an internal living Law in the Heart , and has an Imperial Power over his Actions . And this also distinguishes the renovation of one sanctified by the Spirit , from the imperfect Change that is made in the Unregenerate . They may stop the eruption of corrupt Nature , but are Swine that being wash'd , have an inclination to wallow in the Mire : they may by strong impressions of Fear be urged to do many good things ; but in this they are like a Bowl that is thrown with such violence , as controuls the drawing of the Bias , and makes it run contrary to it . But Love enclines the Soul to obey the holy Motions of the Spirit with facility : as the Wheels in Ezekiel's Vision turned every way with readiness , as the Spirit moved them . And with holy Love there is a spiritual Power communicated , that both the natural averseness and impotence to what is good may be healed . By the virtue of the sanctifying Spirit , the Soul that was dead , absolutely unable to perform spiritual and supernatural Acts , is revived to a kind of Omnipotence , it can do all things , required by the Evangelical Covenant , by the new Law that is in the hands of our merciful Mediator for Salvation . 'T is true , there are relicks of Sin in the best , and the Flesh and Spirit are repugnant Principles warring against one another : but the holy Spirit will make no capitulation or composition with Sin , but is so predominant , that Sin is gradually subdued , and does not so freely and frequently break forth , as it does from the unrenewed . By the accession of his Strength we are enabled to mortify the Deeds of the Body , to crucify the Flesh with the Affections and Lust thereof : And to perform holy Duties with freedom , alacrity and zeal , in such a manner as is acceptable to God. In short , saving Grace is distinguish'd from that which is common to the Unregenerate , by its prevalency and constancy . There may be a declination in the Saints tending to a downfal ; but the Seed of God , that supernatural Grace that remains in them , will by the Power of the holy Spirit recover the Supremacy . Others may be enlightned , and feel some good Motions , and transient Touches ; as Saul had his rapture among the Prophets ; but they are not truly , entirely , and perseveringly converted to God ; they are not proof against the allurements or Terrors of the World. They make a fair Profession till they are tried by Temptations . Congealed drops of Water appear like solid Chrystal , till the warm beams of the Sun dissolve them , and discover the hypocrisy of the Chrystal . False Jewels may seem to have the lustre of Diamonds , till they are broke by a fall , and discovered to be Glass . Thus the Riches , the Honours and Pleasures of the Flesh melt some , and temporal Evils break the Resolutions of others , and make it evident they were not sincere Converts . But where the holy Spirit savingly works , he is said to dwell : he is not like a Passenger , or a Tenant at will , that neglects the House , and suffers it to fall into ruine , but as the Proprietary and Owner he keeps perpetual residence in true Christians , and by his continual Influence preserves them from final Apostacy . Now from hence we may judg whether we have an Interest in Christ and his Benefits . For the Apostle clearly tells us , That if any Man have not the Spirit of Christ , he is none of his . By this sacred Signature , we are appropriated to Christ , and visibly distinguished from the World. For though the secret and pure Influences of the Spirit in the Soul are only known to the Person that feels them , yet his active Inspirations are declarative of his Presence and Power in the outward Conversation . As the Wind that is of so thin and subtil a nature that 't is invisible in it self , but we certainly know from what Point it blows by the course and way that the Ship makes : thus the Spirit of God , who is compared to the Wind , is discovered by an infallible Indication , his Fruits and Effects in a holy Life . And those who have communion with Christ by his Spirit , have a share in his Victories , and may with confidence meet the last Enemy , Death : For we are assured , If the Spirit of him that raised up Jesus from the dead , dwell in us , he that raised up Christ from the dead shall also quicken our mortal Bodies , by the Spirit that dwelleth in us . A preparative conformity to Christ in Grace , will be followed with a consummate in Glory . But those who never felt the sanctifying efficacy of the Spirit in their Hearts and Lives , though they are Christians in profession , yet they have no other Union with Christ , than a dead Branch with a Tree that receives no sap and virtue from it ; or an artificial Member joined to the Body , that may have the outward clothing and ornaments proper to that part , but derives no Life and Sense from it . Whoever is in Christ is a new Creature . And only those who partake in the first Resurrection from Sin , shall be exempted from the Power of the second Death , and upon just grounds are freed from the Terrors of the first . To apply this Point , let us , 1. Consider our dear Obligations to our blessed Saviour , who to free us from the sting and enslaving fear of Death , submitted to it with all its Terrors from God and wicked Men. He felt a Sadness to an Agony in his Soul , and suffered the equal extremities of Ignominy and Torment in his Body . The Favour of God was intercepted from him , that it may shine upon us in that gloomy hour . And all his terrible Sufferings , though foreknown by his enlightned Mind , could not weaken his determined Will to undergo them for us : But when Peter regarded with a more tender eye his Life than our Salvation , he was repell'd with indignation : Unparallel'd Love ! no less than Divine , transcending all the Instances of humane Affection . The highest kind and excess of Love amongst Men is to die for another , and the highest degree in that kind is to die to save an Enemy ; and of this our Saviour is the singular Example : Love incomprehensible ! it passes knowledg , and all understanding but his who express'd it . His Love was equal to the heighth of his Glory from whence he descended , and the depth of his Sufferings that he sustained in our stead . By washing us from our Sins in his Blood , he makes us Kings , dignifies us with spiritual Soveraignty over not only defiling , but disturbing Passions . The freest and most confident Sinner in the World , that rebels against the Divine Laws without restraint , is a Slave not only under the Chains of his imperious Lusts , but in that he is liable to the scourgings of Conscience when ever awaken'd , and to the servile fear of Death every day . But the sincere Christian has a clear and sweet Peace , a blessed Tranquillity , from the tormenting apprehensions and fears of Death , that are the just consequents of Guilt . One of the ancient Romans highly celebrates the Astronomers , who discover'd the true Causes of the Eclipses of the Sun and Moon , and freed the World from the double darkness of Ignorance and Fear ; for before that Discovery , Men believed the obscuring of those great Lights were the fainting fits of Nature , and mortal Symptoms threatning an universal Calamity . But what Praise and Blessing is due to our Saviour , who hath given us infallible assurance that the Death of the Righteous is not , as the Heathen World imagin'd , an irreparable loss of Life , but a short eclipsing of this low and mean Light that is common to sensitive Creatures , to be restored more excellent and permanent in Heaven ; where those Stars shine in the Divine Presence for ever ? Thanks be to God which gives us the Victory through our Lord Jesus Christ. This should render him infinitely precious to us , and inflame our Hearts with Desires equal to our Obligations to serve him . 2. Let us make it the main Business of our Lives to remove from our Souls the just Fears of Death . 'T is one of the solemn Follies of the World to fear where there is no cause : As if a Sentinel should mistake Gloworms in the Night for lighted Matches , and give a false Alarm : but 't is a worse Folly , though pleasing , not to fear when there is the greatest Reason to excite it . And 't is so in the present Case : for the most are without the Fear of Death , that should make them serious in preparing for it : nay , to maintain their Security , are as unwilling to hear Conscience declare the Wretchedness of their Condition with respect to Eternity , as Ahab was the Prophet Micaiah , who always foretold evil things to him . 'T was the chief Design of the Philosophers , by Principles of Reason to fortify themselves against all frightful Accidents , and with a masculine Mind , with an Heart ardent , and with generous Spirits to * encounter this inevitable Evil. When one of them was threatned by the Emperor Antigonus with present Death , he boldly replied , Threaten this to your dissolute Courtiers that are softned and melted by sensual Pleasures , and easily receptive of terrible Impressions , not to a Philosopher to whom Death is contemptible in any Appearance . This was a piece of affected Bravery ; for Pagan Philosophy could never furnish them with Armor of Proof against the Dart of our last Enemy . But the Gospel assuring us that Death is an Entrance into Immortality , makes that to be the Reality of a Christian , that was a vain boast of the Philosophers . Now that we may be establish'd in that blessed Tranquillity that Death cannot discompose , the following Directions are infinitely useful . 1. We must give all Diligence to be in a State of Reconciliation with God. The things requisit to that are , as the Apostle declares , Repentance towards God , and Faith in the Lord Jesus Christ. Repentance includes a Godly Sorrow for Sins past , with a Detestation and forsaking them sincerely , without Hypocrisy , and entirely , without Partiality in the Heart and Conversation . 'T is call'd Repentance from dead Works : the proper Name of our Sins , that deserve Eternal Death . By Repentance we return to Obedience that is due to God our Maker and Lawgiver . Faith respects the Redeemer , who by his Blood shed on the Cross , and pleaded in Heaven , reconciles God to penitent Sinners . The Belief of his merciful and powerful Mediation for our Acceptance and Pardon , Works by Love , and constrains us to dedicate our selves in a devoted Propriety to his Glory and Service , and to live according to that Dedication . These two are absolutely necessary to the vital and salvifical State of a Christian. And as soon as a Person sincerely repents and believes , he is justified before God ; and , if he dies , will certainly obtain eternal Glory . This should be the early and most speedy Work of our Lives : for the Delay of Repentance , and Neglect of securing the Favour of God , arms Death with more Stings and Terrors . The infinite Danger of this I will unfold , to awaken the Careless and Secure . The Devil is a Sophister in Perfection , and his ordinary and successful Artifice to elude the force of present Conviction , and wrap Men in Sin and Damnation , is to induce them to delay the great Work of the Soul till afterward . He is not so foolish to tell them , as he did our first Parents , Ye shall not die , for the Temptation is so palpable , that it could deceive none . Though the Evidence and Certainty of supernatural Truths , that disturb the Security of Sinners , is sometimes obscur'd by affected Doubts , yet there is no Artifice that can resist the full and strong Conviction in Men , that Death is inevitable . Though Nature recoils from it with Abhorrence , yet this sad Truth is so visible , that it forces an Assent from all . Those who are titular Gods , the greatest Princes , are not so vain as to pretend to an Exemption by Priviledg from that fatal Necessity ; they cannot fancy to be imbalm'd alive , and that Nature may be made incorruptible by Art : The Palace is as near the Grave as the Cottage : therefore the Devil cherishes in Men fond hopes of a long Life : As some optick Glasses deceive the Sight , and make a superficial Representation in Colours on a Wall but two or three Steps distant , appear a long deep Gallery . Thus the Tempter by a dangerous Deceit presents to the Imagination the fatal term at a great Distance ; and since he cannot lessen the Certainty of Death in Mens Belief , he removes the Image of it out of their Memories , to weaken the Impression that it is capable to make on their Affections : they dare not venture to die , as they live , careless of Salvation , and unprepared for their Accounts with God ; therefore they suspend the Workings of Conscience by a seeming Compliance ; they resolve at random to convert and reform hereafter , but will not determine at present to forsake their Sins . The Tempter insinuates , there will be a long Interval between the present time and the last hour , that shall decide their State for ever ; that it will be a convenient season to prepare for the other World when they have done with this ; as if Repentance were best at last , when there are no Temptations , and therefore no Danger of retracting it . And the Heart of Man is a great Flatterer , very subtile to deceive and ruin him with vain Resolutions of a devout Retirement , and becoming seriously religious hereafter ; and thus by an easy Permission he gratifies the present Desires of the Flesh , and goes in a Circuit from one Vanity to another , till Death surprize the Presumer . 'T is very applicable to this purpose , what is related of Alcaeus the Poet , who from every season of the Year , took Arguments to give a new Title to his Intemperance ; The Spring he said , required liberal drinking in Sign of Joy for the Renovation of Nature ; the Summer to temper our Heat , and refresh our Thirst ; 't was due to Autumn that is dedicated to the Vintage ; and Winter required it to expel the cold , that would congeal the Blood and Spirits . Thus he pleaded for the Allowance of his Excess . And so Men in the several Ages of Life , ( that are correspondent to the Seasons of the Year ) frame some Excuses to delay Repentance , and give some colour to their Rebellion against God , who commands us to hear his Voice to Day , obediently and immediately , upon no less Penalty than being excluded from his blessed Rest for ever : Yet the self-deceiving Sinner preaches another Gospel to himself , and thinks the Vanities of Childhood , the Pleasures of Youth , the Business of Middle-Age , and the Infirmity of Old Age , are plausible Pretences to put off the serious Work of Repentance : O that such would duly consider the desperate Uncertainty upon which Men build their Hopes of a future Repentance , and Divine Acceptance . 1. Men delay Repentance upon the Presumption of a long Life : But what is more uncertain ? 'T is the Wisdom and Goodness of God to conceal in his impenetrable Counsels the time of our Sojourning here : For if Men , though liable to Death every hour , and therefore should be under just Fear , lest it surprize them unprepar'd , yet against so strong a Curb , run with that exorbitant vehemence after the present World ; how much more licentious would they be , if secured from sudden Death ? But none can promise to himself one Day . Death comes not according to the order of Nature , but the Decree of God. How many in the Flower of their Youth and Strength thought themselves at as great a Distance from Death , as the East is from the West , when there was not the space of an Hour between them and Death , between them and Hell ? The Lamp suddenly expires by a Blast of Wind , when there is plenty of Oil to feed it . The rich Man pleased himself with Designs of sensual Enjoyments for many years , yet did not see the dawning of the next Morning : Thou Fool , this Night shall thy Soul be required of thee . This Sentence is pronounced in Heaven against thousands that are now alive , conversant in the Vanities and Business of the World , Eating and Drinking , Playing and Trading , and all unconcerned as to dying , yet shall breath their last before to Morrow , and their unwilling Souls be rent from the Embraces of their Bodies . In various manners Men die from inward and outward causes ; an Apoplexy , an Imposthume , a Flux of Rhume stopping Respiration , kills the Body without any presaging Signs of Death : As if the Roof and all the Chambers should fall within the House , while the Walls are standing entire : And how many unforeseen Accidens , and therefore inevitable , put a sudden Period to Life ? Is it not our truest Wisdom by an early Repentance to prepare for Death , when the Season is certainly short , and but uncertainly continued , and the Omission is irreparable ? 2. Suppose Life be continued , yet Sinners that delay Repentance , can have no rational hopes that they shall sincerely repent in time to come . For , 1 st . Saving Repentance is the Gift of God : and is it likely that those who have been insensible of the loud and earnest Calls of the Word , inflexible to the gracious Methods of his Providence leading them to Repentance , should at last obtain Converting Grace ? The Gales of the Spirit are very transient and blow where he pleases ; and can it be expected that those who have wilfully and often resisted him , should by an exuberant Favour receive afterwards more powerful Grace , to over-rule their stubborn Wills , and make them obedient ? To expect Divine Grace and the powerful Workings of the Spirit , after long resisting his Holy Excitations , is both unreasonable and unrevealed . 'T is written as with a Sun-beam , that God will graciously pardon repenting Sinners that reform their Lives , but 't is no-where promised that he will give Saving-Repentance to those who securely continue in Sin , upon a corrupt Confidence they will repent at last . Our Saviour threatens to him that neglects the improving the Grace that is offer'd , That which he hath shall be taken away : Yet Men unwilling at present to forsake their Sins of Pleasure and Profit , vainly hope they shall obtain Grace hereafter , without any Promise from God , and against the Tenor of his Threatnings . God has threatned that his Spirit shall not always strive with rebellious Sinners , and then their State is remediless . This may be the case of many in this Life , who are insensible of their Misery . As consumptive Persons decline by degrees , lose their Appetite , Colour , and Strength , till at last they are hopeless : So the Withdrawings of the Spirit are gradual , his Motions are not so strong nor frequent ; and upon the continued Provocations of the Disobedient , finally leaves them under that most fearful doom , He that is filthy , let him be filthy still ; He that is unrighteous , let him be unrighteous still : and thus punishes them on this side Hell , as he does the Damned , by giving them over to Sin. 'T is a bloody Adventure for Men to indulge their carnal Appetites , as if they had infallible Assurance that they should not die in an impenitent State. The Delayer does not regularly trust , but tempt God. 2 dly . Suppose the Holy Spirit be not totally withdrawn , yet by every Day 's Continuance in Sin , the Heart is more hardned against the Impressions of Grace , more averse from returning to God , and Repentance more difficult and hazardous . The last guilty Disposition that seals up the Damnation of Sinners is Impenitence . Now he that delays the returning to his Duty , shall have more cause to repent hereafter , but less Will and Power ; for Sin repeated , makes him more uncapable of Repentance , and that which is Indisposition , will become Averseness and Obstinacy . The Heart with Difficulty changes its last End. Actions may be suddenly chang'd , when there is a Disability to perform them ; but the inward Inclinations to Sin , without supernatural renewing Grace , remain . 'T is therefore the Subtilty of the old Serpent to make the Entrance of Sin easy : for he knows that Custom is a second Nature , and has a mighty Power in us : Can an Ethiopian change his Skin , or the Leopard change his Spots ? then may you who are accustomed to do Evil , do good . If Sin in its Infancy can make such Resistance , that the Spirit of Grace is foil'd in his Motions to rescue the Soul from its Bondage , how much more when 't is grown into a confirm'd Habit ? Therefore the Apostle urges so zealously ; To Day if you will hear his Voice , harden not your Hearts , lest any be hardned through the Deceitfulness of Sin. 3. How uncertain is it whether God will accept the Addresses of such at last ? We are commanded , Seek the Lord while he may be found , call upon him while he is near . The Limitation implies , if the Season be neglected , he will hide his Face for ever . Now in cases of great Moment and Hazard , what Diligence , what Caution should be used ? 1 st . Consider how derogatory it is to his Majesty , to offer to him the Dregs of our Age , the Reliques of a licentious careless Life , spent in the Works of Vanity . Is this to give Glory to God ? Contempt provokes Superiours as much as actual Injuries : How vilifying is it of his excellent Greatness , that Men lavishly waste the best of their Time and Strength upon their Lusts , and when through Weakness of Age , or the Violence of a Disease , they can no more do the Acts of Sin , nor relish the Pleasures of Sin ; to presume that God will upon their Prayers forgive their Sins so long indulg'd , and of such violent Provocations , and receive them into his Kingdom , as if he could not be happy without them , and it were his Interest to receive them ? God has laid his Exceptions against such Addresses : He may justly stand upon his Greatness and Honour : If ye offer the Blind for a Sacrifice , is it not evil ? And if ye offer the Lame and Sick , is it not evil ? Offer it now to thy Governour , will he be pleased with it , to accept thy Person , saith the Lord of Hosts ? As the Lord upbraids the Jews for their black Ingratitude in barginning for thirty pieces of Silver , to have him betrayed to their Malice ; a goodly Price that I was prized at of them . So when there is an universal Prostration of all the Powers and Faculties , when the Spirits are damp'd , the vital Heat is check'd , and the function of the senses is obstructed , then to seek to God for Mercy , and to make fair Promises of Obedience , he may justly reproach the Presumer , a goodly time you have alotted for me ! Your Youth and Strength , the Golden Age of Life , has been wasted on your Lusts , and in the Business of the World ; and the wretched remains you think worthy of my Acceptance . 2 dly . Consider what Sincerity or moral Value is in Religion that meerly proceeds from bitter Constraint ? 'T is a Rule in Law , Falsum est eam peperisse , cui mortuae filius extractus est : 'T is not a natural Birth when the Child is extracted from the dead Mother : 'T is not genuine Piety that is extorted by the rack , whilst the Heart full of Reluctancy does not truly consent : Pure Religion flows uncompell'd from Love to God ; 't is the Dregs that come forth with pressing . 'T is observ'd of the Israelites , that when God slew them , they sought him , and returned and enquired early after God. But 't is added , Nevertheless they did flatter him with their Mouths , and they lied to him with their Tongues ; for their Hearts were not right with him , neither were they stedfast in his Covenant . How often does Experience convince us of the Inefficacy of a Sickbed-Repentance ? How many that were very devout and mournful with one Foot as it were in the Grave , and another in Hell , and were as a Brand pluck'd out of the Fire ; yet when the Fear of Death is removed , all the Terrors of Conscience , the religious Affections that were felt and express'd by them , vanish as the Morning-Dew ? Now converting Grace is distinguish'd by its radication and efficacy , not only from the mere Pretences of those who know their own Insincerity , but from the real Workings of Conscience , and the imperfect Dispositions to Good that are in the Unrenewed . And those Persons who with the return of Health , have returned to their Sins , if they had died with their religious Resolutions , would have presum'd , that their Repentance was unto Life , and of their Interest in the Divine Mercy . The Heart is deceitful above all things , and above all things deceitful to it self . Besides , when Sinners are plunged in deep Distress , when the shadow of Death sits upon their Eye-lids , they may with plentiful effusions of Tears desire God to receive them to Heaven , not to see and praise his adorable Excellencies , not to please and glorify him for ever , but as a Sanctuary from revenging Justice , a Refuge from Hell. And will such Prayers prevail ? What swells the Confidence of Sinners , but unworthy Notions of God , as if a forc'd and formal Confession of their Sins could deceive his all-discerning Eye ; and Desires merely terminated on themselves , were sufficient to reconcile his offended Majesty ? 3. There is nothing renders Men more unworthy of Mercy than continuance in Sin , upon presumption of an easy Pardon at last . This is the most provoking Abuse of his Goodness and Long-suffering , that should lead them unto Repentance . He can in the twinkling of an eye , in the beating of a Pulse cut off the Sinner : 't is as easy to his Power as to will it . And there is no Consideration should be so melting and moving as his Clemency . We read of David , that he had more than once in his power Saul his unjust and cruel Enemy , yet spared him : the effect of it was , that Saul was softened , and under such compunction of Spirit , that he wept , confess'd his Guilt , and persecuted him no more , overcome by that unexampled Love : If a Man find his Enemy , will he let him go ? Yet Men take advantage from the Goodness of God , securely to despise his Laws . The habitual Sinner thinks that God is so gracious , such a Lover of Souls , so easy to be intreated , that upon his dying Prayer , Lord , remember me in thy Kingdom , the Answer will be , To day shalt thou be with me in Paradise . This is the deceitful Principle upon which Men usually build their Hopes , as their Actions , that bear the Image of their Minds , clearly manifest . Now this presumptuous Indulgence gives the deepest grain to their Sins , and makes them more uncapable of Pardon . Chrysostom observes , that Judas was encouraged to betray his Master , presuming on his Lenity , Goodness , Benignity , which Considerations intolerably aggravated his Treason , and confounded his Hopes . There is a dreadful threatning against those who reject the Invitations of Grace in their Prosperity , and when the righteous Judg comes to Sentence and Execution , are earnest Suppliants for Mercy . Because I have called , and ye have refused ; I have stretch'd out my Hands , and no Man regarded : But ye have set at naught all my Counsel , and would none of my Reproof : I will also laugh at your Calamity , and mock when your Fear comes : When your Fear comes as a Desolation , and your Destruction as a Whirlwind , when Distress and Anguish come upon you ; then shall they call upon me , but I will not answer ; they shall seek me early , but shall not find me : For they hated Knowledg , and did not choose the Fear of the Lord. A doleful Case beyond all possible expression ! when the sinful Creature , forsaken of all Comforts below , addresses to Heaven for Relief , and meets with Derision and Fury , Scorn and Indignation . The foolish Virgins , careless to prepare for the Bridegroom 's Coming , in vain at last discover'd their want of Oil , in vain sollicited the wise Virgins for Supply , in vain knock'd at the door , crying , Lord , Lord , open to us ; the Answer was severe and peremptory , I know you not ; and they were for ever excluded from the Joys of Heaven . 4. How incongruous is it to delay the solemn Work of Reconciliation with God till the time of Sickness . This is an Affair wherein our transcendent Interest is concerned , and should be performed in our most calm and sensible Condition , when we are most capable of reflecting upon our Ways , and making an exact trial of our selves , in order to our returning to God by a holy Change of our Lives . Now that the Time of Sickness is not a convenient Season for this Work , is sadly evident ; for some Diseases are stupifying , and all the Powers of the Soul are benumm'd in a dull Captivity ; so that the sick Man only perceives with his animal Faculties . Some Diseases are tormenting , and cause a great Disorder in the Soul , and distract the Thoughts from considering his spiritual State. When the Storm is at the highest , and the Pilot so sick that he can give no Directions , the Ship is left to the fury of the Winds , and escapes by Miracle . When there is a Tempest in the Humours of the Body , and the Soul by Sympathy is so discompos'd , that it cannot apply it self to prepare for its appearance before the Divine Tribunal , what danger of being lost , and passing from a short Agony to everlasting Torment ? Besides ; Suppose the Sickness more tolerable , yet how unfit is a Person weak and languishing , when Sense and Conscience are both afflicted , to encounter with the cruel Enemy of Souls ? All that sincerely seek Peace with God , must expect fierce Anger and War from Satan : therefore 't is a point of necessary Wisdom , whilst our Bodies and Minds are in the best order , to be preparing against his Assaults . 5. Consider how uncomfortable it is to delay Repentance till Age and Sickness , when the Fruits of it are not so evident nor acceptable : In evil days , and the Approaches of Death , 't is very hard to discover the Sincerity of the Heart , whether Repentance proceeds from Holy Principles , whether the Sorrow then express'd be Godly for Sin , or meerly natural , for Punishment ; whether the good Resolutions be the Effects of permanent Fidelity , or of violent Fear , that will vanish , the cause being removed . When the Invitations to Sin cease , there may remain a secret undiscerned Love to it in the Heart , which is the Centre of Corruption , and Root of Apostacy . The Snake that seem'd dead in the Frost , revived by the Fire . The inordinate Affections that seemed mortified , when the sensitive Faculties were disabled to carnal Enjoyments , may have inward Life , and will soon be active and vigorous in the Presence of Temptations . And that a Deathbed-Repentance is usually deceitful , appears from hence , that not one of a thousand that recover from dangerous Diseases are faithful in performing their most sacred and solemn Vows . How many having the Sentence of Death in themselves , and under the Terrors of the Lord , have expressed the greatest Detestation of their Sins , and resolved , as they thought sincerely , if God would spare them , to reform their ways , to become new Creatures , exemplary in all Holy Conversation ; yet the Danger being over , their Heats of Devotion expire as they revive , and their Lusts recover Strength with their Bodies , and being suppress'd only by Fear , are more fierce in their Return . Their Hearts were as Marble , that in rainy Weather seems dissolved into Water , but 't is only from the Moisture of the Air , and remains as hard as ever : When the Fear of Death is removed , all their Promises of Reformation are ineffective , as violent and void ; all their religious Affections vanish as the Morning-Dew . Now if these Persons had died before this visible Trial and Discovery , they had past into the other World with the Reputation of true Penitents , deceiving others with their Prayers and Tears , and liberal Promises , the outward Signs of Repentance , and deceived themselves by the inward Workings of an alarmed Conscience : Therefore Ministers should be very circumspect in applying the Promises of Mercy to Persons in such a State ; for an Error in that kind has fearful Consequences . A little opiate Divinity may quiet the Mind for a time , but the Virtue of it will be soon spent , and the Presumer perishes for ever . But suppose a dying Person with true Tears and unfeigned persevering Affections returns to God ; Can he have a comfortable Assurance of his Sincerity ? Indeed the Searcher and Judg of Hearts will accept him : but how doubtful and wavering are his Hopes ? what anxious Fears are in his Breast , lest he builds upon a sandy Foundation ? And how dreadful is it to appear before the Tribunal of God , and expect an uncertain Sentence ? But Sinners still please themselves in this , that God has effectually called some at the last Hour , and they may find the same Favour with others . To this I answer : 1. 'T is true , we have some rare admirable Instances of God's Mercy and Grace , the dying Thief and some others , which shew'd 't is possible with God to abolish the most confirmed Habits in a short time , and by a swift Conversion to prepare a Sinner for Heaven . But these miraculous Examples are not to be drawn into Consequence for the Encouragement of any in their Sins . A ‖ Prince will not endure that his free Favours should be made a Law to him , and the special Privilege of some be extended to all ? As Thales said , An old Mariner that has escap'd the various Dangers by Rocks and Storms at Sea , was a new Miracle : So that one who has lived an obstinate Sinner , dies a penitent Believer , is very rare and extraordinary . What our Saviour said concerning the Salvation of rich Men , is justly applicable to this Case , That it was as easy for a Camel to go through the eye of a Needle , as for a rich Man to enter into the Kingdom of Heaven . This so astonish'd the Apostles , that they cried , Who then can be saved ? To mitigate the Difficulty , he remembers them of the Divine Omnipotence : All things are possible with God. Thus for one who has been hardned in a long course of Sin , and making himself meet for the Company of damned Spirits in Hell , to be at last suddenly prepared and received into the pure and glorious Society above , is possible , but possible only as Miracles are by the Efficacy of Infinite Power ; and we cannot reasonably expect such Miracles . And are Heaven and Hell such trivial things as to be left to an Uncertainty ? Are not Men concern'd in another manner in the Affairs of this World ? How careful to prevent the Sentence of Death , of Imprisonment , of Banishment ? How diligent to obtain some temporal Advantage ? Yet how neglectful in things of highest importance ? It may be , says the secure Wretch , God will give me Repentance at last , as he did to others . Remember you speak of that that most nearly concerns your Soul , and dare you venture the Salvation of an immortal Soul upon a naked possibility of receiving Grace ? What reasonable Person would neglect a Disease that may prove deadly , and rely on extreme Remedies ? And can you be guilty of such a cruel Indifference , such a desperate Carelessness , as to leave eternal Salvation and Damnation to a peradventure ? 2. Consider how many thousands have died in their Sins , and of them great Numbers cherish'd fallacious Hopes of repenting at last . Diagoras the Atheist , that denied a governing Providence of things in this lower World , the Sphere of Mutability , when one for his Conviction shewed him in the † Temple of Neptune many votive Tables , containing the grateful Acknowledgments of those who by Addresses to the Gods in dangerous Storms , had arrived safe at their Ports ; and ask'd him , Whether he had observ'd those numerous Testimonies for Divine Providence ? He replied , I see them ; but how many having invocated Neptune , yet perish'd in the Ocean , and never came to pay their Vows for Deliverance ? 'T was Impiety in him to argue so against God's disposing Providence ; but it may be justly said to those who neglect their present Duty , presuming upon some Examples of his glorious Goodness on those who were converted and saved in their approaches to Death . How many have finally miscarried in shooting that Gulph , to one that has arrived safe at Heaven ? How many that presume , upon their Youth and Strength , to delay Repentance , are suddenly cut off ? the first Symptom of their Sickness is Death . And what the Angel with such solemnity declar'd , that Time should be no more , is verified concerning them by an unexpected Dissolution . How many , when sick , hope either by the Vigour of Nature , or the Virtue of Medicines , to overcome the Disease ? and this Hope is cherish'd by the mortal Kindness , the cruel Deceit of Friends , who are unwilling to discover their Danger , lest their Spirits should sink under the apprehension of it . And thus deluded , many never see Death till they feel it , and perish for ever in their Impenitence . How many that are guilty and graceless , when distant from Death and Hell but a few hours , yet from Atheism are secure as Jonah , who slept in the midst of a Tempest at Sea ? The Tenour of their Lives discovers this to be Divine Vengeance , they are seiz'd by a Spirit of Slumber , and pass without fear into the State of everlasting Desperation . How many are deceived with the appearance of Repentance , and mistake a false Peace for a true , and asswage the anguish of Conscience by palliating Remedies ? Their Sorrow for Sin , their Prayers , their Resolutions of Reformation , are the product of servile Fear , that is ineffectual to Salvation : And as 't is with crafty Tradesmen , that take up much upon Trust , when near breaking ; so they are very liberal of the Promises of Amendment , when they are near dying . From hence they vainly presume that God is reconcil'd to them , whose all-discerning Eye sees the inward Spring of their Sorrows , and the Principle of all their religious Resolutions is the guilty fear of eternal Judgment . Now a false Tranquillity is more terrible than the Storms of a troubled Spirit : for those who hope upon deceitful grounds , are in the most hopeless State , neglecting what is requisite in order to Salvation . Thus innumerable pass in a Cloud of Delusion to the Kingdom of Darkness . And how many who have lived in careless Security , as if they had made a Covenant with Death , when Conscience is awaken'd , and looks into the depth of their Guilt , when they see Death before them attended with Judgment , and Judgment with an everlasting Hell , as we read of Sisera , who from extream Fear , pass'd to extream Security ; so on the contrary , these Self-deceivers from Security have fallen into Despair . Then Truth and Conscience that were so long under unrighteous Restraints , break the Fetters , and terribly charge the Sinners : Then innumerable Acts , which they thought to be innocent , appear to be Sins ; and Sin that they made light of , to be infinitely evil , and in the highest degree hateful to God. And sometimes by the Suggestions of the Enemy of Souls , they are overwhelmed with Despair , and their last Error is worse than the first . The Devil makes his advantage of the timerous Conscience , as well as of the seared : Solitude is his Scene as well as the noisy Theatre ; and by contrary ways , either Presumption or Despair , brings Sinners to the same end . He changes his Methods according to their Dispositions ; the Tempter turns Accuser ; and then such who had but a dim sight of Sin before , have an over-quick sight of it , and are swallowed up in an abyss of Confusion . The Condition of such is extreamly miserable . 'T is observed of those who are bitten with a mad Dog , that their Cure is extream ‖ difficult , if not impossible ; for being tormented with Thirst , yet are so fearful of Water , that the sight of it sometimes causes sudden Convulsions and Death . This is a significant Emblem of a despairing Soul : For when inraged Conscience bites to the quick , the guilty Person fill'd with Estuations and Terrors , ardently thirsts for Pardon , yet fearfully forsakes his own Mercies . Whatever is propounded to encourage Faith in the Divine Promises , he turns to justify his Infidelity . Represent to him the infinite Mercies of God , the unvaluable Merits of Christ sufficient to redeem the lost World , it increases his Despair , because he has perversly abused those Mercies , and neglected those Merits . The most precious Promises of the Gospel are killing Terrors to him : as the sweet Title of Friend , wherewith our Saviour receiv'd Judas when he came to betray him , was the most stinging Reproach of his perfidious Villany . Thus it appears how dangerous it is to delay Repentance and Reconciliation with God till Sickness and a Death-bed , when the remembrance or forgetfulness of Sin , the sense or security of Conscience may be equally destructive . The Sum of what has been amplified in this Part is this : A vain hope of living long , and being reconcil'd to God when Men please , is the fatal Foundation of their Sins and Misery . They apply the Word of God against the Mind of God , and securely provoke him , as if they could take Heaven by Violence , in contradiction to the Gospel . But they usually dispose of that time they shall never enjoy , and presume upon that Mercy and Grace they shall never obtain . We are commanded to seek the Lord while he may be found ; a sad Intimation that 't is not in our power to find him to our Comfort when we please : He spares long , but abused Patience will deliver Sinners to revenging Justice . Sampson was three times in the Chamber of his Lust , expos'd to Treachery , and escap'd ; but the fourth time he said , I will arise , but was surprized by his Enemies , and lost his Strength , and Sight , and Liberty . How justly will the wilful neglect of Salvation so long , and so compassionately offer'd to Sinners , render the Divine Mercy inexorable to their Prayers and Tears at last ? When a Roman Gentleman that was wont to revel in the night , and sleep in the day , had wasted a great Estate by Luxury , he petitioned the Emperor Tiberius to relieve his Poverty , and was dismiss'd with this upbraiding Answer , Serò experrectus es , you are risen too late . He never open'd his Eyes to see his Condition till it was past Remedy . This is the sad Case of many that waste the Seasons of Grace , and are careless of their Duty , till upon the point of perishing , and then address themselves to God for his Favour and Pardon , but are justly rejected with the reproaches of their obstinate neglect of Salvation in the time of their Lives . I doubt not that some are wonderfully converted and saved at last ; but these special Mercies are like our Saviour's miraculous healing the two blind Persons as he was passing in the way , when great numbers of the Blind remain'd uncur'd . We read a prodigious Story in the Book of Kings , that a Captain and his fifty Men commanded Elias to come to the King , and immediately a Tempest of Lightning destroyed them . Now who would think that another Captain with his fifty should be so desperate , that having the Ashes and Relicks of those miserable Carcasses before their Eyes , as to make the same Citation to the Prophet ? yet they did , and provok'd the Justice of Heaven to consume them . And this Madness is exemplified in thousands every day ; for notwithstanding they see Sinners like themselves cut off in their evil Ways , they continue unreformed , as if they were fearless of Hell , as if resolved to secure their own Damnation . I would not from what has been represented in this Matter so universally useful , discourage any that have lived in a course of Sin , from earnest seeking to God in their last Hours : For even then they are not utterly destitute of Hope . The Gospel sets forth the Mercy of God to returning Sinners , in various Representations and Expressions of admirable Tenderness . When the lost Sheep was recovered , there was Joy , as if a Treasure had been found . The Prodigal had wasted his Estate in Lasciviousness and Luxury , and by a harsh reduction came to himself , reflected with shame upon his Folly and Rebellion , and the sense of his Misery ( not a more ingenuous or noble Principle at first ) compell'd him to go to his Father , to try what his Affection would do . And it was not a vain presumption , for he found the effects of fatherly and compassionate Love : When he was a great way off , his Father saw him , and had Compassion , and ran and fell on his Neck , and kissed him . And the Son said , Father , I have sinned against Heaven , and in thy sight , and am no more worthy to be called thy Son. But the Father said to his Servants , Bring out the best Robes , and put a Ring on his Finger , and Shoes on his Feet ; and bring hither the fatted Calf , and kill it ; let us eat and be merry , for this my Son was dead , and is alive again , was lost , and is found . The Design of Christ was to represent his Heavenly Father in that Parable : and to wounded Spirits that feel the intolerable weight of Sin , the Mercy and Mildness of the Gospel is to be exhibited . God is rich in Mercy to all that call upon him in Truth . But to tell Sinners who securely proceed in their sinful Ways , that they may be saved at last , and notwithstanding their presumptuous Repulses of God's Calls to his Service , yet think they may come into the Vineyard at the eleventh hour , and be rewarded , is to give countenance and protection to Sin , and to harden them to Destruction ▪ Poison is not cured by giving Food , but Antidotes , that put Nature into a Passion till it be expelled . The Terrors of the Lord can only prove medicinal to such depraved Souls . To conclude this Argument , let us seriously consider the Revelation God has afforded of himself in the Gospel : He is a Father and a Judg ; Justice and Holiness as well as Mercy are essential to his Nature , that our Affections may be accordingly moved towards him . If ye call on the Father , who without respect of Persons judgeth according to every Man's Work , pass the time of your sojourning here in fear . Presumption and Despair are very dishonourable to God , and pernicious to the Soul : the one destroys the Fear , the other the Love of God. But Hope contemper'd with Fear , has an excellent Influence in the Christian Life . As the Ballast and the Wind are both necessary , that the Ship may sail safely ; without the Wind the Ship can make no way ; and without Ballast 't is in danger of oversetting by every Gust . Thus Hope and Fear are necessary to bring us safely to Heaven . Fear without Hope chills , and stupifies the Vigour and Alacrity of the Soul , that it cannot come to God : and Hope without Fear , makes it vain and careless of its Duty , and liable to be overthrown by every pleasing Temptation . Briefly , let us rightly understand the Tenor of the Evangelical Promises of Pardon and Grace : they are conditional and applicable only to penitent Believers . And unfeigned Faith purifies the Heart , works by Love , and is the living Principle of universal Obedience . And Repentance unto Life is productive of all good Fruits in their Season . Without Faith and Repentance we can neither be justified in this World , nor glorified in the next . Be not deceived , God is not mocked : as a Man sows , so shall he reap . He that sows to the Flesh , shall of the Flesh reap Corruption : he that sows to the Spirit , shall of the Spirit reap Life everlasting . 2. The careful preserving our selves from wilful presumptuous Sins , is an happy means to render Death comfortable to us . Sins of Ignorance and Infirmity , of sudden Surreption and Surprize , the best Men are not freed from in the present State : and being the daily motive of our Grief , and serious circumspection to prevent them , are consistent with the regular Peace of Conscience , and the Friendship and Favour of God. But great Sins in their matter being so contrary to natural Conscience , and supernatural Grace , or Sins presumptuous in the manner of their commission , such as proceed from the choice of the perverse Will against the inlightned Mind , whatever the matter or kind of them be , are direct Rebellion against God , a despising of his Command , and provoke his pure Eyes , and make the aspect of Death fearful . The Spirit seals our Pardon and Title to Heaven as the holy Spirit ; his Testimony , that we are the Children of God , and Heirs of Glory , is concurrent with the renewed Conscience , and distinguish'd from the ignorant Presumptions , blind Conjectures , and carnal Security of the Unholy . As the sanctifying Spirit he distinguishes true Christians from the lost World , appropriates them to God , confirms their present Interest in the Promises of the Gospel , and their future Hopes . Briefly , Grace is the most sensible effect and sign of God's special Favour , the fruit of Election , and the earnest of Glory : and the Truth of Grace is most clearly and certainly made evident by the continual Efficacy of it in the Conversation . The observation of our Hearts to suppress unholy Affections , and of our Senses to prevent them , a constant course of Holiness in our Lives , ( though many Frailties will cleave to the best ) is usually rewarded with great Peace here . God has establish'd a connexion between our Obedience and his Comforts . Those that keep themselves pure from the Defilements of the World , have the white Stone promised , the bright Jewel of assurance of God's pardoning and rewarding Mercy . We read of Enoch , that he walk'd with God , was a Star shining in a corrupt Age , the tenour of his Life was holy , and he was translated to Heaven without seeing Death . Though this was an extraordinary Dispensation , yet there is a peculiar Reward analogical to it ; for those who walk circumspectly , they shall not see Death with its Terrors , but usually have a holy Chearfulness , a peaceful Joy , in their passage through the dark Valley to Heaven . But presumptuous Sins against external and internal Restraints , the convincing Law of God , and the Directions of Conscience , ( to which even the Saints of God are liable here , as appears by David's earnest Prayer to be preserved from them ) such Sins grieve the holy Spirit , and wound our Spirits , and , if continued , sequester us from the comfortable Priviledges of the Gospel , and render us unfit for the Kingdom of Heaven . And when they are retracted by Repentance , yet there often remains a bitter Remembrance of them : as deep Wounds , though cur'd , yet are felt in change of Weather . And sometimes a Spring-tide of Doubts and Fears breaks into humble penitent Souls , in the last Hours : though Death brings them safely , yet not comfortably to Heaven . 3. The zealous Discharge of the Duties of our Place and Calling , the Conjunction of our Resolutions and Endeavours to glorify God , and do good according to our Abilities and Opportunities of Service , sweetens the Thoughts of Death to us . For the true End and Perfection of Life is the Glory of God , and when with Fidelity it is employed in order to it , Death brings us to the blessed Rest from our Labours . Our Saviour when he was to leave the World , address'd himself to his Father , I have glorified thee on Earth , I have finish'd the Work thou gavest me to do . And now , Father , glorify me with thy self , with the Glory which I had with thee before the World was . A Christian that imitates and honours Christ , and with Diligence perseveres in well-doing , may with an humble Confidence in the Divine Mercy expect the promised Reward . The Reflection upon a well-spent Life is joyn'd with a joyful Prospect of God's Favour and Acceptance above . But to the careless and remiss , to those who are wilfully negligent of their Duty , how fearful is Death that summons them to give an account of their Talents to the Righteous Lord ? 4. A holy Indifference of Affection to present things , makes it easy to part with them , and Death less fearful to us . David , though a King , declares he was a Stranger on Earth , not only with respect to his transient Condition , but his inward Disposition ; and that he was as a weaned Child from the admired Vanities of the World. Chrysostom in a Letter to Ciriacus who was tenderly sensible of his Banishment , wrote to him , You now begin to lament my Banishment , but I have done so for a long time : for since I knew that Heaven was my Country , I have esteemed the whole Earth a place of Exilement . Constantinople , from whence I am expell'd , is as distant from Paradise as the Desert to which they send me . But when our Affections are set upon external things , and we are irregular in our Aims , intemperate in our Use , and immoderate in our Delights , how sensible and cutting is the Division from them ? How bitter is Death that deprives a carnal Wretch of all the Materials of his frail Felicity ? What a Storm of Passions is raised , to lose all his good things at once ? for 't is a Rule in Nature , What is possess'd with transporting Joy , is lost with excessive Sorrow . As the Ivy that twines so closely about the Tree , and is intimately fastned by so many Roots as there are Branches , cannot be pluck'd away without rending the Bark with it ; so when the World , that was as it were incarnated with the Heart , is taken away , the Heart it self is grievously rent by the violent Separation . And the Infelicity of carnal and worldly Persons is heavily aggravated , in that the Guilt in procuring or abusing those Treasures and Delights that they leave here with so great Sorrow , will cleave to them , and give Testimony against them before their Judg. But when the Affections are loose to the World , and set upon Heaven , our leaving the Earth is no Loss but Gain , and our Separation from the Body of Flesh is with that Alacrity , as the putting off a vile Garment to be clothed with a Royal Robe . 'T was the wise Counsel of Tertullian to the Women of the first Ages of the Church , not to value and love the Jewels and Ornaments of Gold , that they might be more ready and resolved to obtain by Death , Martyrdom , and by Martyrdom , Eternal Glory . And that we may disentangle our Souls from those voluntary Bands that fasten us to present things , we must have a sincere uncorrupted Judgment of their Meanness . The Apostle exhorts Christians to Moderation in their Temper and Conversation , with respect to the Business and Enjoyments here , that they who have Wives , be as though they had none ; that those that rejoice , be as though they rejoiced not ; and they that buy , as though they possessed not ; and they that use the World , as not abusing it ; for the fashion of the World passeth away . To a wise and pondering Observer , what comparison is there between Shadows and Dreams , and substantial everlasting Blessedness ? If Men had the same opinion of this World whilst they live , as they will have when they are to die , they would not inordinately seek it . They who have magnified temporal Honours and Riches , and lived in Pleasures without Remorse , yet in their dying Hours , when Men speak with most Feeling and least Affectation , how have they vilified those empty Appearances of Happiness ? with what moving Expressions declared the Vanity and Brevity of worldly things ? As when the Israelites were to go through the River Jordan , that opened it self to make a free and dry Passage for them ; the lower part of its Waters ran into the Dead Sea , and utterly fail'd : but the Waters that came from above , rose up and appear'd like a Mountain . Thus when Men come to the universal Passage , from this to the next Life , inferiour things absolutely fail , and are lost in the dead Sea , but the things above , that are eternal , then appear in their true Greatness , exceeding all humane Comprehension : from hence is the change of Mind and Language concerning the one and other . 5. Solemn , affectionate , and frequent Converse with God in religious Duties , will render Death not fearful to us . The whole Life of a Christian , as such , is a continual Communion with the Father , and with Jesus Christ. For he performs all good Works by Divine Grace communicated from above , and refers all to the Divine Honour . As in a pair of Compasses , one Foot is fix'd in the Center , while the other moves in the Circumference : so the Heart of a Christian is in Heaven , his aims are for God , whilst he is active here in the World. His Natural and Civil Actions are heightened to a supernatural End : And thus his Conversation is in Heaven . But this was spoken of before : and that which is now specified , is the more immediate Service of God in Holy Meditation , Prayer , and the Ordinances of the Gospel , which is the noblest part of the spiritual Life . Our blessed Saviour who was a Comprehensor upon Earth , always saw the Face of God , and invariably sought his Glory in all things , yet had his special times of Prayer and Heavenly Communion with God , and the most glorious Testimonies of his Favour in those times . Our Communion with God here is as true as in Heaven , but the Influence and Fruition is different according to our Capacity . When the Soul feels the vigorous Exercise of the Thoughts and Affections upon God , and the raised Operations of Grace in Holy Duties , 't is as certain a Sign of God's Favour and Acceptance , as when Fire descended from Heaven to consume the Sacrifice . And often our affectionate Duties are rewarded with sensible Consolations , and holy Souls are dismiss'd from the Throne of Grace , as they shall be received at the Throne of Glory , with the reviving Testimonies of God's Approbation . Now the Assurance of God's Love conquers the Fear of Death . This Communion must be frequent . As Love and Respects between Friends are maintained by constant Visits and Letters , and mutual Confidence arises from Acquaintance : so by the interchange of holy Duties and divine Favours , we preserve a lively Sense of God's Love , and an humble Familiarity with his Majesty , that his Presence is not a Terror to us . A Christian that walks with God here , when he leaves the World , ( to use the Words of a dying Saint ) changes his Room , but not his Company . God was always with him on Earth , and he shall be ever with God in Heaven . But cold and seldom Converse begets Strangeness , and that makes us shy of God. When religious Duties are performed as a complemental Visit without zealous Affections , or used only in times of Affliction and Exigency , as Cordial Waters in swooning Fits , the Divine Presence is uncomfortable to us . They who prefer carnal Sweets before Acquaintance with God , cannot with Peace and Joy think of appearing before him . O how unwelcome is Death to such ! for then the Spirit returns to God that gave it . 6. Let us strengthen our Belief of the blessed State after Death . Divine Truths lose their Influence and Efficacy when they are not stedfastly believed . Faith is the substance of things not seen , and the Evidence or Conviction of things hoped for . The Spirit confirms our Faith , not by a pure Physical Act , but by convincing Reasons of the Truth of the Gospel . The Life of Christ so glorious in Holiness , his Doctrine so becoming the Wisdom and other excellent Attributes of the Deity , his Miracles so great , numerous , open , and beneficial , not meerly to surprize the Spectators with Astonishment , but to touch their Hearts ; his Death foretold by the Prophets , and exactly agreeing in all the Circumstances of the Predictions ; his Resurrection the most noble Operation of the Divine Power , are the strongest Proofs that what he has reveal'd as the Counsel of God for our Redemption , and the Preparations of Glory for the Saints in Heaven , are divine Truths . And the Efficacy of the Spirit of Christ in sanctifying his Disciples in all Ages , is a continual and as satisfying an Argument that the Gospel is derived from God the Fountain of Truth , as extraordinary Miracles . For Holiness is as inseparable a property of the Divine Nature as Omnipotence ; and the Sanctification of the Soul as divine an Effect , as the Resurrection of the Body . Now in the Gospel God enters into Covenant with obedient Believers , to be their God , a Title and Relation , that supposing them the most happy here , all the Enjoyments of this World cannot fulfil . This Covenant is not dissolv'd by Death , for he uses this Stile after the Death of his faithful Servants : and from hence it follows they are Partakers of his Glory and Joys in the next Life . For the Honour of his Veracity is most dear to him . The Psalmist declares , that he has magnified his Word above all his Name . No Perfections of his Nature are more sacred and inviolable than his Truth . The Foundations of Nature shall be overturn'd , and the most solid parts of the Creation destroyed , but his Promises shall be compleatly accomplish'd . We are assured by his infallible Authority , that there remains a Rest for the People of God. And he that receives this Testimony , sets to his Seal that God is true ; honours the Truth of God's Word , and binds himself more firmly to his Service , and is encouraged to leave this sensible World , for that which is infinitely better . Our Confidence and Patience in well-doing , and in suffering the utmost Evil to Nature , is from the pregnant Apprehensions of the Reality of eternal things . We know , saith the Apostle , if our earthly Tabernacle be dissolved , we have a Building not made with Hands , eternal in the Heavens . This fortified him against the Terrors of Death . When Stephen saw the Heavens open , and the Son of God ready to receive him , with what Courage and Constancy did he encounter the bloody Rage of his Murderers ? Faith supplies the want of Vision , it pierces the Clouds , opens a Window in Heaven , sees the Crowns of Righteousness prepared for the Saints , and sweetens the bitterest Passage to it . But if our Faith be weak and wavering , our Courage will decline in the needful Hour . 'T is with Christians in their last Passage from Earth to Heaven , as with Saint Peter walking upon the Waters to Christ : whilst his Faith was firm in Christ , he went upon the Waves as on the firm Land : but upon the rising of a Storm , his Faith sunk into Fear , and he sunk in the Waters ; till our Saviour upon his earnest Prayer , Lord , save me , took hold of him , and rais'd him with that compassionate Reproof , O thou of little Faith , wherefore didst thou doubt ? The last Use is , to excite the Saints to die with that Courage and Chearfulness as becomes the Gospel of Christ. The Encouragement of Joshua to the Israelites against the Giants that terrified them from entring into the Land of Canaan , the Type of Heaven , Be not afraid of them , they are Bread for us , we shall obtain an easy Conquest over them , is applicable to this purpose : Do not fear Death , the Enemy that interposes between us and the true Canaan ; for our Conflict shall be the means of our Victory , and triumphant Possession of the holy and blessed Land above . This is very honourable to our Redeemer , and recommends Godliness to the Judgment , Affections , and Practice of others . St. Basil tells of a Custom to annoint the tops of Doves Wings with some fragrant Liquor , that mixing in company with other Doves , they might by the Sent allure them to follow to the Dove-houses . Thus when holy Persons live and die with peaceful Joy , those that converse with them , are drawn by that Fragrance of Paradise to apply themselves to serious Religion . 'T is the Apostle's consolatory Advice to Believers , Not to be sorrowful for those that sleep in JESVS , as those that are without hope . When Jacob saw his beloved Son's Coat rent and stain'd with Blood , he abandoned himself to desperate Sorrow , and continued mourning for his Death , when Joseph was advanc'd in Authority and Dignity next to Pharaoh in the Kingdom of Egypt . Thus when we see the Garment of Mortality rent by Diseases , we mourn for departed Saints , as if Death had absolutely destroyed them , when their Souls are reigning in Glory . This immoderate Sorrow is an Heathenish Passion , suitable to their ignorance of the future happy State , but very unbecoming the plenary Assurance the Gospel affords us of it . Indeed for the Wicked to die with fears and palpitations of heart , to be surrounded with impendent horrours , when such a precipice and depth of Misery is before them , is very just and reasonable ; but for the Saints to die uncomfortably under inordinate Fears , is a disparagement to the Blessed Hope establish'd upon the Revelation of Life and Immortality by the Gospel . Now in three things I shall propound the Duty of dying Christians . 1. To submit to the Divine Pleasure with resigned Spirits , as to the Means , the Manner , and Time of Death . God has a Sovereign Right and Dominion over us . The present Life is his most free Favour , and he may justly resume it when he pleases . His Will should be the first and last Rule of ours . Whether he gently untwines the Band of Life , or violently breaks it , we must placidly , without reluctation , yield up our selves . By what Means soever Death comes , all second Causes are moved by an impression from above , in what Age of Life soever ; all our Times are appointed by the divine Counsel : and a Saint ought with that readiness and meek submission receive it , as if he heard an express Voice from Heaven calling him to God , and say in his heart with Samuel , Here I am , thou didst call me . This is the last act of our Obedience , and very pleasing to God. We read of the marvellous * Consent of Abraham and his Son Isaac , the Father to offer up his Son , and the Son his Life , ( that were both the Gifts of God ) in compliance with the divine Command , and from Heaven he declared his high approbation of it . This is to make a Vertue of Necessity , and turn Nature into Grace . But discontent and reluctancy , as if our Lives were our own , and taken from us unjustly or unseasonably , is Rebellious Unthankfulness , unbecoming a Creature , much more a true Christian , who exchanges a perishing Life for that which is eternal . 2. To receive Death not only with Patience , but earnest desires to be with Christ. I know Death is naturally unwelcome . Our Saviour tells St. Peter , When thou art old , another shall bind thee , and lead thee where thou wouldest not : signifying his Martyrdom . The Circumstance [ when thou art old ] is remarkable , and intimates the natural unwillingness to die , when there was little time to live . But his rational sanctified Will was superiour and prevalent . The universal desire of the Saints is to be happy in the Presence of God : for the divine Nature communicated to them is intelligent , and inclining towards its chief Good : and if the obtaining it were not by being unclothed , but clothed upon by an immediate Translation to Heaven , how willingly would they leave this World ? But there is a bitterness in Death that makes it unpleasant ; and many holy Souls that desire the Glorious Liberty in Heaven , yet are loth to leave their Prison . Now there are so many Arguments to make the Saints desirous of dying , that methinks since Life is chiefly valued and dear to them , as it is the way to Heaven , when they are come to that blessed end , it should not be longer desirable . What is this lower World that chains us so fast ? 'T is the Devil's Circuit wherein he ranges , seeking whom he may devour : 'T is the Theater of Contentions : The Low aspire to rise ; the Exalted fear to fall : The Poor envy the Rich , and the Rich despise the Poor . 'T is a foreign Country to the Saints ; and as Pilgrims and Strangers , they are liable to Reproaches , Injuries , and hard Dealings from the Wicked , the Natives of the Earth . What is the present momentany Life that so enamours us ? 'T is surrounded with Temptations , oppress'd with Fears , ardent with irregular Desires , and continually spent in Vanity or Vexation . In Adversity 't is depress'd and melancholy ; in Prosperity foolish and proud . 'T is a real Infelicity under the deceitful appearance of Felicity . But above all other Motives , the evil of Sin from which we cannot be clearly exempted here , should render Death desirable . The best suffer internal Divisions between the Law of the Flesh , and the Law of the Mind ; as Rebecca felt the Twins , Esau and Jacob , repugnant in her Womb. How hard is it to be continually watching the Heart that Corruptions do not break out , and the Senses that Temptations do not break in ? How difficult to order the Affections , to raise what is drooping , and suppress what is rebellious ? For they are like the People of whom the Historian speaks , qui nec totam servitutem pati possunt , nec totam libertatem . How many Enemies of our Salvation are lodg'd in our own bosoms ? The Falls of the Saints give sad evidence of this . If the Body were unspotted from the World as in the Creation of Man , there might be a just Plea of our unwillingness to part with it , but since it is the incentive and instrument of Sin , we should desire to be dissolved , that we might be perfectly holy . Death is the final Remedy of all the temporal and spiritual Evils to which we are liable here . And the Love of Christ should make us willing to part with all the Endearments of this Life , nay desirous to enter into the Celestial Paradise , though we must pass under the Angels Sword , the stroke of Death , to come into his Presence . He infinitely deserves our Love , for we owe our Salvation and Eternal Glory to the merit of his Humiliation , and the power of his Exaltation . With what earnest affections did St. Paul desire to be dissolved and to be with Christ ? Love gave Wings of Fire to his Soul , ardent desires mounting to Heaven . How valiant were the Martyrs in expressing acts of Love to Christ ? How boldly did they encounter Death that interpos'd between them and the sight of his Glory ? Their Love was hotter than the Flames that consumed them . They as willingly left their Bodies , as Elias let fall his Mantle to ascend to Heaven . And how does it upbraid the coldness of our Love , that we are so contented to be here , absent from our Saviour . That the Moles of the Earth , who never saw the Light of the Sun , and feed on bitter Roots , are pleas'd in their dark Receptacles , is no wonder ; but if Birds that are refresh'd with his chearful Beams , and feed on sweet Fruits , should willingly be consin'd in Caverns of the Earth , it were unnaturally strange . Thus for Pagans , ( and those who are so in Heart , though different in Profession ) that are so short-sighted and depraved , that they only perceive and affect present sensible things , for them to be unwilling to die is no wonder ; for then all that is valuable and delightful to them is lost for ever : but for those who are inlightned by the Revelation of God so clearly concerning the state of Glory , and have tasted the Goodness of the Lord , and know the incomparable difference between the mean and frail Felicity here , and the inestimable immutable Felicity hereafter , for them to be unwilling to leave this World for that which is infinitely better , is astonishing . Such was the Love of our Saviour , that his personal Glory in Heaven did not fully content him , without the Saints partaking of it with him : Father , I will that those whom thou hast given me be with me where I am , that they may behold my Glory . If our Hearts do not answer his , 't is a sad indication that we have not an Interest in him : for the application of his Merits is always join'd with the imitation of his Vertues , and the reflection of his Love. The Lovers of Christ will join with the inflamed Spouse , Draw us , and we will run after thee : O loosen our Affections from this World , that we may readily ascend to thee : they will renew the Sighs of holy David in his Banishment , O when shall we come and appear before God! Lastly , To die with Thanksgiving and Joy. 'T is usual to compare this Life to a Voyage ; The Scripture is the Chart that describes the Coasts we must pass , and the Rocks we must avoid ; Faith is the Compass that directs the Course we must steer ; Love is the Rudder that governs the Motion of the Ship ; Hope fills the Sails : Now what Passenger does not rejoice at the discovery of his Country where his Estate and Heart is , and more at the near approach to the Port where he is to land ? Is not Heaven the Country of the Saints ? Is not their Birth from above , and their tendency to their Original ? And is not the blessed Bosom of Christ their Port ? O what joyful Thanksgivings are due to God , when by his Spirit and Providence they have happily finish'd their Voyage through such † dangerous Seas , and are coming into the Land of the Living ? How joyful was to Noah the coming of the Dove with an Olive-Branch , to shew him the Deluge was asswaged , and the Time was come of his freedom from the troublesom company of Animals , and from the straitness and darkness of the Ark , to go forth and possess the World ? How joyful should Death be to a Saint , that comes like the Dove in the evening , to assure him the Deluge of Misery is ceas'd , and the time is come of his enlargement from the Body , his deliverance from the wretched sinful Society here , and his possessing the Divine World ? Holy Souls are immediately transported by the Angels to Christ , and by him presented to his Father , without spot or wrinkle , compleat in Holiness , and prepared for Communion with him in Glory . How joyfully are they received into Heaven by our Saviour and the blessed Spirits ? they are the reward of his Sufferings , the precious and dear purchase of his Blood : The Angels that rejoice at the Conversion of a Sinner , do much more at the Glorification of a Saint : and the Church of the First-born who have before us enter'd into Glory , have a new accession of Joy , when their younger Brethren arrive to the undefiled immortal Inheritance . And is it not very becoming Believers joyfully to ascend to the Seat of Blessedness , to the happy Society that inspires mutual Joys for ever ? For our encouragement there are numerous Instances of Believers that have with Peace and Joy , though in various degrees , past through the dark Valley to the Inheritance of Light. Some have died with more Joy than they lived , and triumph'd over the last Enemy with the vocal Praises of God : others with silent Affections have quietly commended their Spirits into his Hand . Some have inward Refreshings and Support ; others exuberant Joys and Ravishments , as if the Light of Glory shined into them , or the Vail of Flesh were drawn , and their Spirits were present with the invisible World. Some of the Martyrs in their cruellest Sufferings felt such impressions of Confidence and Alacrity , that as in the House of Lamech there was accorded at the same time two discordant Callings by the two Brothers ; Jubal the Inventer of the Harp and Organ , and Tubal-Cain the first Artificer in Brass and Iron : the one practised on Instruments of Musick , breathing harmonious Sounds and Melodies ; the other used Hammers and Anvils , making noise and tumult : So in some Persons , whilst the heaviest Strokes fell on their Bodies , their Souls were ravish'd with the sweetest Joy and Exultation . Indeed 't is not thus always with the Saints : for though Sin be pardoned , yet the apprehensions of Guilt may remain . When a Stream is disturbed , it does not truly represent the Object : When the Affections are disordered , the Mind does not judg aright of a Christian's State. A Serpent may hiss when it has lost its Sting . Death may terrify when it cannot hurt us . I doubt not but some excellent Saints have been in anxieties to the last , till their Fears were dispell'd by the actual fruition of Blessedness . As the Sun sometimes sets in dark Clouds , and rises in a glorious Horizon . We read our Evidences for Heaven by the Light of God's Countenance : his Image is made visible in our Souls by the illustration of his Spirit : and he exercises Prerogative in the dispensation of his Comforts . 'T is his pleasure to bestow extraordinary Favours on some , and deny them to others that are as holy . But every penitent Believer has just cause of Joy in Death : for Jesus Christ has reconciled God , destroyed Satan , and conquered Death : and the last Day of his Life is the first of his Glory . FINIS . OF ETERNAL JUDGMENT . BY WILLIAM BATES , D.D. LONDON , Printed by J. D. for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhil . 1691. OF Eternal Judgment . Acts 17.31 . Because he hath appointed a Day , in the which he will judg the World in Righteousness , by that Man whom he hath ordained : whereof he hath given Assurance unto all Men , in that he raised him from the dead . SAint Paul had this Title of Honour eminently conferred upon him , the Apostle of the Gentiles : This Office he performed with persevering Diligence , diffusing the Light of Life to those that sate in Darkness , and in the Shadow of Death . In this Chapter we have recorded the Substance of his Sermon to the Athenians ; wherein his admirable Zeal and Prudence are remarkable , in the matter and order of his Discourse , to convince and perswade them to recive the saving Truth of the Gospel . He first lays down the Principles of natural Religion , to prepare them for the more easy Belief of supernatural revealed Religion . The Depravation of the Minds of Men was in no Instance more prodigious than in their vilifying Conceits of the Deity : They attributed his Name and Honour to various Idols , and ascribed to him their own Figure , and which was infinitely more unworthy and dishonourable , their own Passions and Vices . They adored their own vain Imaginations . The Idols of their Hearts were erected on their Altars . Venus was a Goddess , because impure Love reigned in their Brests . Bacchus had religious Rites , because sensual Pleasures , as sweet as Wine , intoxicated their Spirits . These Errors , as gross as impious , were universal : the Philosophers themselves were not exempted from the Contagion . The Apostle therefore makes use of the clearest Arguments , to give Authority to the plain conspiring Voice of Nature , that had so long in vain recall'd them from Idolatry to the Worship of the only true God. He therefore declares , that the Divine Maker of all things , the Father of Spirits , could not be represented by corporeal and corruptible things , but was to be acknowledg'd and ador'd in a manner becoming his spiritual and infinite Perfections . That he made all Nations of one Blood , though distinguish'd in their Habitations and Times , that they might seek and serve the one universal Creator . And though the Pagan World for many Ages had lived in an unnatural Oblivion of God , and he seem'd unconcerned for their Violation of his Laws , yet it was not from the defect of Justice , but the Direction of his Wisdom , that his Patience was so long extended to them . And this he proves by the new and most express Declaration of his Will : But now he commanded all Men every where to repent ; because he hath appointed a Day , in which he will judg the World in Righteousness , by the Man whom he hath ordained : whereof he hath given Assurance to all Men , in that he raised him from the Dead . In the Words , the Eternal Counsels of God are revealed in two great things . 1. The determining a time wherein he will righteously judg the World : He hath appointed a Day . 2. The Designation of the Person by whom he will perform that eminent part of Soveraignty : by Jesus Christ , whom he hath raised from the dead . In order to the handling of the main Point , it is requisite to premise briefly some Propositions . 1. That God is the Universal Monarch of the World , and has supreme Authority to govern reasonable Creatures , antecedent to their Election and Consent . The Psalmist calls to the Heathens , Know ye that the Lord is God : that is , the most glorious Being , and absolute Sovereign ; for it is he that made us , and not we our selves . He formed all things by his Almighty Goodness , and is King by Creation . 2. The two principal and necessary parts of his Soveraignty are , to give Laws for the ruling of his Subjects , and to pass final Judgment upon them for their Obedience or Disconformity to his Precepts . Mere natural Agents are regulated by a wise Establishment , that is the Law of their Creation . The Sun and Stars are moved according to the just Points of their Compass . The Angels are under a Law in Heaven , and obey his Commandments . The Humane Nature of Christ , though advanced to the highest capacity of a Creature , yet received a Law. And his whole Work upon Earth for our Salvation , was an Act of Obedience to the Will of God. If a Prince out of affection to his Friend will leave his own Dominions , and live privately with him in a foreign Country , he must be subject to the Laws of that Place . Indeed it is not conceivable that a Creature should be without a Law ; for this is to make it supreme and independent : Supreme , in not being liable to a superior Power to confine and order it ; Independent , as to its Being and Operations ; for Dependance necessarily infers Subjection . There is a visible connexion between those Titles ; The Lord is our Judg , the Lord is our Law-giver , the Lord is our King. And sometimes in Scripture his Soveraignty is intimated in the Title of Judg : thus in that humble Expostulation of Abraham for Sodom ; Shall not the Judg of all the World do right ? He addresses his Request to God under that Title , to soften his Power , and incline his Clemency to save the Wicked for their sakes who were comparatively Righteous , that is , innocent of their crying Sins . 3. As his right to govern and judg the World is natural , so are his Attributes , his Wisdom , Holiness , Justice and Power , that qualify and render him most worthy to exercise this Government . These are finite separable Qualities in Angels or Men , but essential Perfections to the Deity . 'T is more rational to conceive that things may be congeal'd by the heat of Fire , or turn'd black by whiteness , than that the least act of Injustice can be done by the righteous Lord. The Apostle rejects with extreme detestation , the blasphemous Charge of Unrighteousness in God's Proceedings : Is God unrighteyus that taketh Vengeance ? God forbid : For then how shall God judg the World ? He may as soon renounce his Nature , and cease to be God , for as such he is necessarily Judg of the World , as violate his own Perfections in his judicial proceedings with us . 4. God being invisible in his own Nature , hath most wisely ordained the last Judgment of the World to be transacted by a visible Person : because Men are to be judged , and the whole process of Judgment with them , will be for things done in the Body . The Person appointed for this Great Work , is Jesus Christ the Son of God united to the Humane Nature . The Father judgeth no Man : Not as if he descended from the Throne , and devested himself of his Supremacy , but not immediately ; but hath committed all Judgment to the Son. And it follows , As the Father hath Life in himself , so hath he given to the Son to have Life in himself : And hath given him Authority to execute Judgment also , because he is the Son of Man ; that is , in the quality of Mediator , for the reward of his Sufferings . The quality of this Office requires no less Person for the discharge of it , than the Son of God. 1. Upon the account of its superlative Dignity . No mere Creature is capable of such a glorious Commission . To pass a Sovereign Sentence upon Angels and Men , is a Royalty reserv'd for God himself . We read that no Man in Heaven or Earth was able to open the Sealed Book of his Eternal Counsels , as unsearchable as deep : only Jesus Christ who was in the Bosom of the Father , the Seat of his Counsels and Compassions , and was acquainted with all his Glorious Secrets , could unfold the Order of the Divine Decrees about the Church . And if no Creature was worthy to be admitted into God's Counsel , much less to be taken into his Throne . The Eternal Son , the express Image of his Person , is alone fit to be his authorised Representative in Judgment . Our Saviour declares , that the Father invested the Son with this Regal Power , that all Men should honour the Son , with the same religious Reverence , and supreme Adoration , as they honour the Father . 2. Upon the account of the immense Difficulty , no mere Creature is able to discharge it . To judg the World , includes two things : 1. To pass a righteous and irrevocable Judgment upon Men for all Things done in this Life . 2. The actual execution of the Sentence . And for this no less than infinite Wisdom , and infinite Power are necessary . If a select number of Angels of the highest Order were deputed , yet they could not manage the judicial Trial of one Man : For besides the innumerable Acts and Omissions in one Life , the Secrets of the Heart , from whence the guilt or goodness of Moral Actions is principally derived , are not open to them . He alone that discerns all Things , can require an account of all . 3. The Son of Man is invested with this high Office as the Reward of his Sufferings . We must distinguish between the essential and oeconomical Power of Christ. The Son of God , considered in his Divine Nature , has an original Power of Judgment equal with the Father ; but considered as Mediator , has a Power by delegation . In the quality of the Son of Man , he is inferior in Dignity to the Father . The Apostle declares this in that scale of Subordination , of the Creatures to Believers , and of Believers to Christ , and of Christ to God. All things are yours , and you are Christ's , and Christ is God's . And observing the beautiful Order that arises from the superiority and dependance between Things , he saith , The Head of every Man is Christ , and the Head of the Woman is the Man , and the Head of Christ is God. Now this Power by Commission was conferr'd upon him as the Reward of his Sufferings . The Apostle expresly declares it , that Christ being in the Form of God , and without any usurpation truly equal to him in Divine Perfections and Majesty , humbled himself , and became obedient to the Death of the Cross. Wherefore God hath highly exalted him , and given him a Name above every Name : that at the Name of Jesus every Knee should bow , of Things in Heaven , and Things in Earth , and Things under the Earth ; and that every Tongue should confess that Jesus Christ is Lord , to the Glory of God the Father . His victorious Sufferings are the Titles to his Triumphs ; his being so ignominiously depress'd and condemn'd by Men , is the just reason of his advancement to judg the World. 5. There is a Day appointed wherein the Son of Man will appear in sensible Glory , and exercise his judicial Power upon Angels and Men. He is now seated at the right Hand of the Majesty on High , and the Celestial Spheres are under his Feet : Universal Nature feels the power of his Scepter : He reigns in the Hearts of the Saints by his Word and Spirit , and restrains the Fury of his Enemies in what degrees he pleases : but still his Servants are in distress , and his rebellious Enemies insolently break his Laws ; and the Curtains of Heaven conceal his Glory from us : therefore a Time is prefix'd , when in the face of the World he will make an eternal difference by Rewards and Punishments between the Righteous and the Wicked , and his Government shall have its compleat and glorious Issue . This is stiled the Judgment of the Great Day . 1. With respect to the appearance of the Judg. When the Law was given from Mount Sinai , the Mountain was covered with Fire , and the Voice of God as loud as Thunder proclaimed it from the midst of the Flames , so that the whole Army of the Israelites was prostrate on the Plain , struck with a sacred Horror , and almost dead at the amazing Sights and Sounds . From hence 't is said , that in his right Hand was a fiery Law. And if the Law-giver appear'd in such terrible Majesty at the proclaiming the Law , how much more when he shall come to revenge the Transgressions of it ? 'T is set forth in Scripture in the most lofty and magnificent Expressions : He shall come in his Father's Glory , and his own Glory , and the Glory of the Angels . A devouring Fire shall go before him , to consume all the Works of the Universe . He shall descend from the highest Heavens , glorious in the attendance of innumerable Angels , but more in his own Majesty , and sit on a radiant Throne high above all . 2. 'T is great , with respect to the appearance of those who are to be judg'd : All the Apostate Angels , and the universal Progeny of Adam . The bowels of the Earth , and the bottom of the Sea , and all the Elements shall give up the Dead . The mighty Angels , the winged Ministers of Justice , shall fly to all Parts , and attach the Wicked to bring them as miserable Prisoners before that high Tribunal . And those blessed powerful Spirits shall congregate the Righteous , to present them at his right Hand . 3. 'T is great with respect to what shall be then done : He shall perform the most glorious and consummate act of his Regal Office , after a righteous Trial pronounce Judgment , upon which the eternal Destiny of the World depends . And immediately the Saints shall ascend with him to the everlasting Mansions of Glory , and the Wicked shall be swallowed up in the fiery Gulph for ever . To define the particular Time when this shall be accomplish'd , is beyond the knowledg of the Angels of highest Dignity . 'T is inter Arcana Imperii , among the Secrets of the Kingdom of Heaven . 'T is observable that God has revealed the Times precisely wherein some great Events should come to pass : after how many Years the Israelites should be freed from Egyptian Bondage : after what space of Time they should be restored from the Captivity of Babylon : when the Messiah should die for the expiation of Sin : but there is no designation by certain Characters of the particular Day , nor Year , nor Age , in any Prophecy , of our Saviour's coming to Judgment . And of this an Account may be given . The special End of those Predictions was , that those who lived to see their accomplishment , notwithstanding the seeming Impossibilities , might believe the Truth and Power of God to fulfil the Revelation of his Purposes for the Time to come . But at the last Day , all the Promises and Threatnings will be fulfilled , nothing will remain to be the Object of Faith ; and consequently it was superfluous to declare the certain Time , since the exact accomplishment of it according to the Prediction , will neither be useful to confirm Believers , or convert Infidels . Lastly , The Resurrection of Jesus Christ is the most convincing and commanding Evidence of this Doctrine , that he shall judg the World. For he was charged with Blasphemy deserving of Death for this Testimony : I say unto you , hereafter shall you see the Son of Mand sitting on the right Hand of Power , and coming in the Clouds of Heaven . He dedicated Martyrdom in his own Sufferings . Now God in raising him from the Dead , confirmed the Truth of his Testimony by that visible Miracle , and the belief of it converted the World to Christianity . I will now proceed to illustrate and prove the main Point , which is this : That God will judg the World in Righteousness by Jesus Christ. The Mediator , who shall be Judg in the Union of both Natures , considered as the Son of God , is essentially Holy and Righteous ; and considered as the Son of Man , was holy , harmless , undefiled , and separate from Sinners . In him all Vertues shin'd in their absolute Purity : and who is so worthy and qualified to reward Holiness and punish Wickedness , as the holy One of God ? 'T is said of him , Thou hast loved Righteousness , and hated Iniquity , therefore thy God hath anointed thee with Oil of gladness above thy Fellows : Consecrated him to the Regal Office , and enrich'd his humane Nature with Endowments suitable to it . 'T was prophesied of him , The Spirit of the Lord shall rest upon him , the Spirit of Wisdom and Vnderstanding , the Spirit of Counsel and Might , the Spirit of Knowledg , and of the Fear of the Lord ; and shall make him of quick understanding in the Fear of the Lord , and He shall not judg after the sight of his Eyes , neither reprove after the hearing of his Ears . But with Righteousness shall he judg the Poor , and reprove with Equity . Humane Judgments are often unrighteous from vicious Respects and Affections that pervert the Will , or fair appearances that deceive the Understanding : by Gifts or Guile , Innocence is cast , and Guilt acquitted : but the Judg of the World is inflexible to Partiality , and all things are entirely open to his sight . In the Act of Judgment he is represented sitting on a white Throne , the Emblem of unspotted Holiness . The Righteousness of God's Judicial Proceedings will appear by considering three Things . I. The Equity of his Law , the Rule of the great and final Judgment . II. The Evidence of the Facts and Matter , which shall be produc'd as the Reason of the Judgment . III. The Impartiality of the Sentence . I. The Equity of the Law which shall be the Rule of the last Judgment . This will appear by considering the Law of Nature , and the Law of Faith , in their Precepts and Penalties , annex'd to enforce the Observation of them . 1. The Law of Nature , which is the Rule of Mans Duty , will be the Rule of Judgment : for without the Law there is no Transgression ; and consequently a Person is unaccountable for his Actions . This Law is composed of such Rules as are most becoming the wise and gracious Creator to give , and the reasonable Creature to receive and obey : for they entirely agree and concenter in his Glory and the Good of his Subjects . The Apostle adorns the Law with the most excellent Elogy , 't is Holy , Just , and Good. Holy , as it enjoins all Acts of Piety to God : the adoration of his Majesty resulting from his inexpressible Divine Perfections , the imitation of his Purity , a reliance on his Goodness , a resignation to his most wise Providence , and a dutiful obedience to his Will. Such a sense of our dependance and subjection to God , is the proper Character of the reasonable Creature , as dignified above inanimate and mere sensitive Beings . The Law is just , as it directs us how to demean our selves in our various Relations . Justice is the Cement of Societies , without which they disband and fall into Confusion . And the Sum of the Law is virtually comprized in one Rule , to do to others as we would they should do to us , than which nothing is more equal . 'T is good to Man that keeps it , commanding nothing but what is influential upon his Well-being here and for ever . It does not infringe his true Freedom , but allows him unstain'd Delights , and enjoins what is proper to advance and secure his Dignity , Felicity and Perfection . It forbids every thing that defiles and debases him , and causes a degeneration from his native Excellency . If we prescind in our thoughts the sacred Authority of the Law-giver , all the Precepts of the Law for their moral Goodness , deserve our esteem and choice , and entire observation . The sanctified Mind approves them universally . I esteem all thy Precepts concerning all things to be right , saith holy David . Nay , in the Wicked there is an intellectual assent to the Goodness of the Law , though the corrupt Will doth not embrace it : there are some Inclinations and Wishes to obey it , but controul'd by vicious Desires . 'T is said of the convinced Sinner , Thou knowest his Will , and approvest the things that are more excellent . It may be objected , That the Law being pure , and Man in a frail state , surrounded with innumerable Temptations , to require perfect Obedience from him , and condemn him for his Failings , seems hard . The Law lays a restraint upon all the Senses , and forbids all fleshly Lusts : this may be easy to separate Souls , but for Men to live in the Body , as if they were out of it , to be always vigilant against the insinuations or attacks of Sin , is impossible . Thus the Carnal Mind is apt with some colour , to traduce the Righteousness of God's Government . But it will be clearly vindicated , by considering ; ( 1. ) The Law supposes Man in a state of integrity , furnish'd with sufficient Power to comply with every Precept , though free to fall from his Duty and Happiness . To command absolute Impossibilities , is tyrannical , and utterly inconsistent with the Nature of the Blessed God. ( 2. ) The first Man wilfully transgress'd the Law , and lost his Holiness : And Nature being poison'd in the Fountain , is corrupt in all the descendants from him . Mankind was justly degraded in rebellious Adam , and is destitute of spiritual Strength to perform all that the Law requires . ( 3. ) This disability is vicious and culpable , and can be no pretence against the Rights of the Law-giver . A natural disability from the want of requisite Faculties is a just excuse . 'T is no Fault that a Man cannot stop the Sun , as Joshua did ; nor calm a Tempest , as our Saviour did by his Word . But the disability that arises from a depraved disposition , renders a Person more guilty . And this is the present Case . The Will of Man is disobedient and perverse , and as soon as it can exercise Election , chooses Evil ; and by custom in Sin becomes more hardened and obstinate . And from hence the Prophet charges the contumacious Jews ; Behold their Ear is uncircumcised , and they cannot hearken . Were they uncapable of hearing the Divine Commands ? No ; but the Word of the Lord was to them a Reproach , they had no delight in it . And our Saviour upbraids the Pharisees , How can ye believe , which receive Honour one of another , and seek not the Honour that comes from God only ? They were in high reputation for their Holiness , which made it impossible for them in an humble penitent manner to submit to our Saviour . In short , the primary end of the Law was the Happiness of Man in the performance of his Duty ; and his first Sin , and consequent Impotence to fulfil it , was by his own fault . As the Obliquity of a Line cannot be ascrib'd to the strait Rule , but to the Error of the Hand that draws it . And from hence 't is clear , that if God should with a terrible exactness require of Men unsinning Obedience upon the pain of Damnation , he could not be tax'd with Unrighteousness . 2. But God has been pleased to mitigate and allay the Severity of the Law by the Gospel ; so that although the least breach of it makes a Person an Offender and obnoxious to Judgment , yet the Law of Faith propounds such merciful Conditions to the Guilty , that upon the performance of them , they may plead their Pardon seal'd with the Blood of their Redeemer , and shall be saved and crown'd in the Day of Judgment . We are commanded so to speak and do , as they that shall be judged by the Law of Liberty . Thus the Gospel is stiled , in that it frees the Conscience , though not from the Obedience , yet from the Terrors and Condemnation of the Law ; for there was not the least signification of Mercy by it . But in the Gospel , the Grace of God most illustriously appears . ( 1. ) In that when our Innocence was lost , there may be a renovation of the Sinner by Repentance : to which the plenary Pardon of Sin is assured , Wash ye , make ye clean , put away the evil of your Doings from before mine Eyes : Cease to do evil , and learn to do well , saith the Lord : and though your Sins be as Scarlet , they shall be white as Snow ; though they be red like Crimson , they shall be white like Wooll . God will not pardon those who forgive and flatter themselves in their Sins ; but those who confess and forsake them , shall find Mercy . ( 2. ) Sincerity of Obedience is accepted where Perfection is wanting . When a Person with consent of Heart and serious Endeavours strives to obey the holy Will of God , without the exception of any known Duty , or the indulgence of any Sin , God will spare him , as a Father spares his Son that serves him . 'T is not so much the Matter as the Allowance that makes Sin deadly . Where there is guile in the Heart , it will be severely imputed . 'T is not according to some particular Acts of Sin , but the Tenor of the Life , that the state of Men will be decided . ( 3. ) Unfeigned Faith in the Lord Jesus , that is , such a belief of the Truth and Goodness of his Promises , as induces us to receive him as our Prince and Saviour , as purifies the Conscience , the Heart and Life , will free us from Hell , and entitle us to Heaven , according to the Covenant of Grace . In short , the final Resolution of a Man's Trial and Case will be this ; either he has performed the gracious Conditions of the Gospel , and he shall be saved ; or rejected them , and he shall be damned . If it be objected , that the Terms of Evangelical Justification , though in themselves comparatively easy , yet are of impossible performance to Men in their natural sinful State. The Answer is clear : 1. That although the natural Man be dead in Sin , without spiritual strength to resolve and perform his Duty , and holy heat of desires to it ; and nothing is alive in him but his corrupt Passions , that are like Worms generated in a Carcass ; yet by the Grace that is offered in the Gospel , he may be enabled to perform the Conditions of it : for in this the Gospel excels the Law , the Law discovers Sin , but affords no degrees of supernatural Power to subdue it , and directs to no Means for the expiation of its Guilt ▪ As the Fire in the Bush discovered the Thorns without consuming them . But the sanctifying Spirit , the true Spring of Life and Power , is the concomitant of the Gospel , as St. Peter declares , With the preaching of the Gospel the Holy Ghost was sent down from Heaven . And the Spirit by illuminating , preventing , and exciting-Grace , assists Men to repent and believe ; and is promised in rich and liberal Supplies to all that humbly and ardently pray for it . This our Saviour assures to us by a most tender and endearing Comparison : If ye that are evil , know how to give good things to your Children ; how much more shall your Heavenly Father give the Holy Spirit to those that ask it ? 2. From hence it follows , that 't is from the perverseness of the Will , and the love of Sin , that Men do not obey the Gospel . For the Holy Spirit never withdraws his gracious assistance , till resisted , grieved , and quenched by them . It will be no excuse , that Divine Grace is not conferr'd in the same eminent degree upon some as upon others that are converted : for the Impenitent shall not be condemned for want of that singular powerful Grace that was the Priviledg of the Elect , but for receiving in vain that measure of common Grace that they had . If he that received one Talent had faithfully improved it , he had been rewarded with more , but upon the slothful and ingrateful neglect of his Duty , he was justly deprived of it , and cast into a Dungeon of Horror , the Emblem of Hell. The Sentence of the Law has its full force upon impenitent Sinners , with intolerable aggravations for neglecting the Salvation of the Gospel . Concerning the Heathens , the Scripture declares , 1 st . That although the Law publish'd by Moses was not communicated to them , yet there was a silent , though less perfect Impression of it in their Hearts . The Law of Nature in the fundamental Precepts of Religion , and Society , and Temperance , was better known than obeyed by them . Therefore the Apostle endites them for atrocious Crimes , such as natural Conscience consenting with the Law of God , severely forbids upon the pain of Damnation . Thus 't is said of the Heathens , Who knowing the Judgment of God , that they which commit such things are worthy of Death ; not only commit the same , but have pleasure in them that do them . And at the last Day , As many as have sinned without the Law , as delivered to the Jews , shall be judged and perish , not according to that Law of Moses , but the Law of Nature that obliged them to do Good , and restrain themselves from Evil ; of which the counterpart was not totally deleted in their Hearts . 2 dly . Although the Revelation of Christ in his Person , Office and Benefits , is not by the preaching of the Gospel ( that is necessary for the begetting of Faith ) extended to all Nations ; yet the Grace of the Redeemer is so far universal , that upon his account the indulgent Providence of God invited the Heathens to Repentance . His renewed Benefits that sweetned their Lives , and his powerful Patience in forbearing so long to cut them off , when their Impurities and Impieties were so provoking , was a Testimony of his inclination to Clemency upon their Reformation . And for their abusing his Favours , and resisting the methods of his Goodness , they will be inexcusable to themselves , and their Condemnation righteous to their own Consciences . We are next to consider the Sanction of the Law that enforces Obedience ; and it will appear that God is not extream , but wisely and justly ordained Eternal Death to be the punishment of Sin. This will appear by considering , 1. The end of the Sanction is to preserve the Authority of the Law in its full vigour , to render it most solemn and awful ; and consequently 't is the wisdom of the Law-giver , to ordain a Punishment so heavy , as to overpoise all Temptations that might otherwise induce the Subjects to transgress its Precepts . Therefore to Adam , the first and second Death was threatned upon his Disobedience ; and Fear , as a Sentinel , was planted in his Breast , that no guilty Thought , no irregular Desire , no deceitful Suggestion should enter to break the Tables of the Law deposited therein . Now since , notwithstanding the threatning , Man was so easily seduced by the insinuations of the Tempter to break the Law , and disorder the Government of God in the World , 't is evident that such a Restraint was not over-rigorous to secure his Obedience . I shall not insist on what is sadly visible since the first Apostacy , that there is in Mankind such a prodigious propensity to sensual things , that without the fear of Hell , no Arguments are strong enough to prevent the bold violation of the Divine Law. 2. 'T is consented to by common Reason , that there ought to be a proportion between the quality of the Offence , and the degrees of the Punishment . Justice takes the Scales into its hand before it takes the Sword. Now Sin against God is of such an immense Guilt , that an eternal Punishment is but equivalent to it . This will appear by considering , ( 1. ) The Perfections of the Law-giver , who is infinitely above us . One Act of Sin is Rebellion against God , and includes in it the contempt of his Majesty , before whom the highest Angels cover their Faces with Reverence and Adoration , as unworthy to behold his Glory ; and cover their Feet , as unworthy that he should behold them : the contradiction of his Holiness that is his peculiar Glory : the denial of his Omniscience and Omnipresence , as if he were confin'd to the superior World , and busy in regulating the harmonious Order of the Stars , and did not discern and observe what is done below : the defiance of his Eternal Power , and provoking him to Jealousy , as if we were stronger than he . ( 2. ) If we consider the Obligations of the reasonable Creatures to obey his Commands , the guilt of Sin rises prodigiously . They were made by his Power , with this special character of Excellency , according to his Image : they were happy in his Love : they were endowed with intellectual Faculties capable to understand and consider their Obligations to their bountiful Lord. From hence it appears that Sin is the most unnatural Rebellion against God , and in it there is a concurrence of Impiety , Ingratitude , Perfidiousness , and whatever may inhance a Crime to an excess of Wickedness . ( 3. ) The meanness of the Motives that induce Men to prefer the pleasing their depraved Appetites before Obedience to his sacred Will , extreamly aggravates the Offence . Of this we have a convincing Instance in the first Sin committed upon Earth . Deceitful Curiosity , flattering Pride , a secret pleasure of acting according to his Will , join'd with the low attractives of Sense , blinded and transported Adam to eat the Mortal Fruit , against the express Command of God. And ever since , the vanishing shadows of Honour , or Gain , or Pleasure , are the only perswasives to Sin. And what can be more provoking , than for a Trifle to transgress the Law of God , and equally despise his Favour and Displeasure ? Can any Punishment less than Eternal , expiate such Impieties ? The Rules of Humane Justice may discover to us the Equity of the Divine Justice . 'T is ordained by the wisest States , that many Crimes which may be done in a few minutes , shall be punish'd with Death , and the Offender be deprived of his natural Life for ever . And is it not most just , that Treason against the Great and Immortal King , should be revenged with Everlasting Death ? ( 4. ) That which farther clears the Divine Justice in punishing Sin with Hell , is this , That God by his infallible Promise assures us , that all who sincerely and uniformly obey him , shall be rewarded with Heaven for ever : a Blessedness most worthy the Greatness and Love of the Eternal God to bestow upon his Servants : a Blessedness that surpasses our most comprehensive Thoughts . Now if Everlasting Glory be despised , what remains but endless Misery to be the Sinner's Portion ? The Consequence is remediless . If Sin with an eternal Hell in its Retinue be chosen and embrac'd , is it not equal that the rational Creature should inherit his own choice ? How just is it that those who are the Slaves of the Devil , and maintain his Party here , should have their Recompence with him for ever ? That those who now say to the Almighty , Depart from us , we desire not the knowledg of thy Ways , should hear the dreadful Depart from me into everlasting Fire ? As there will be no vain-boasting in Heaven , where the Reward is the Gift of pure Bounty ; so there will be no righteous Complaint against God in Hell , where the Punishment is inflicted by powerful Justice . He that voluntarily sins , by consequence chuses the Punishment due to it . ( 5. ) The estimation of an Offence is taken from the disposition of him that does it . When 't is done with pleasure and obstinacy , there is no place for Favour . Now final Impenitence alone makes Sin actually and eternally damning to the Sinner . Those that , notwithstanding all gracious Means , live continually in Rebellion against God ; those that impenitently die in their Sins ; those that desire to live here for ever , that they might enjoy their sweet Sins ; those that are so hardned and naturalized in their Vices , that if they were revived and brought again into this World of Temptations , would certainly return to the Pleasures of Sin ; is it not righteous that their incorrigible Obstinacy should be punish'd for ever ? Is it not just that those who would continue under the dominion of Sin , should forfeit all their claim to the Divine Mercy ? For if we consider them as unrepentant and irreclaimable from their Wickedness , there are in them the just provocations and true causes of God's final rejection and hatred : and if we consider God as revealed in his Word and Works , his essential Properties , Wisdom , Purity , Justice , necessarily work upon such Objects in such a manner . How zealous an Indignation did the Son of God express against the obdurate Pharisees ? You Serpents , you Generation of Vipers , how should you escape the Damnation of Hell ? They in despite of all his Miracles , the equal Expressions of his Goodness and Power , resisted his Authority , blasphemed his Person , and slighted his Salvation . Now though other Sins are of an inferiour Nature , and weaker Evidence , yet Obstinacy added to them , makes a Person unworthy and uncapable of Mercy . From hence the Misery of the Damned is without Redemption , without Hope , without Allay for ever . II. I shall now proceed to consider the Evidence of the Facts that is produc'd as the Reason of that Judgment . The temper of Divine Justice is very observable in the particular Judgments recorded in Scripture . In the first process of Justice on Earth , we read that God made the enquiry of Adam , Hast thou eaten of the Tree whereof I commanded thee that thou shouldst not eat ? and by palpable Evidence convinc'd him before he condemn'd him . Thus before the fiery Vengeance upon the wicked Cities , the Memory of which will never be extinguish'd ; The Lord said to Abraham , Because the Cry of Sodom and Gomorrah is great , and because their Sin is grievous , I will go down now , and see whether they have done according to the Cry of it that is come up unto me ; viz. whether they were so numerously and excessively wicked ; if not , I will know . God is pleased to incarnate himself in Man's Expression , to declare more sensibly to us , that he never punishes with precipitation , but after an equal trial of the Cause . Thus we read of that profane King of Babylon , Belshazzar , That he was weighed in the Ballance , and found wanting , before he was sentenc'd to be deprived of his Kingdom and Life . And the Destruction of the Antichristian State is attended with solemn Hallelujahs for the Righteousness of that Judgment . And in the last Day the Righteousness of God's Proceedings shall be universally manifest and magnified . 'T is therefore called the Day of the Revelation of the righteous Judgment of God. Now in order to this , the Scripture informs us , that all the Works of Men shall be brought into Judgment , even every secret thing , whether good or evil . And the Apostle saith , That we must all appear before the Judgment-Seat of Christ , that every one may receive the things done in his Body , according to that he hath done , whether it be good or bad . All Sins , whether secret or openly visible , shall be accounted for . Those Sins that have been acted in the most secret Retirement , so that no Eye of Man could take cognizance of them , Sins concealed from the Eye of the Day , the Light of the Sun , and from the Eye of the Night , the Light of a Candle , shall then be made manifest . Nay , the Sins of the Thoughts and Affections , of which Satan could not accuse Men , when the inward Fire of Lust or Malice is not discovered by the least smoak or sparkles , by no expressions , all those shall be brought to Judgment : God will judg the Secrets of Men by Jesus Christ. The Sins of Omission of our Duty that are so numerous , from carelessness and diversions , from slothfulness and delays , and that now so little affect us ; for we are more sensible of what we do than of what we have not done ; the guilt of all these shall then be heavily charged on the Conscience of the Sinner . I was an hungry , and you gave me no Meat ; I was thirsty , and you gave me no Drink , was the Accusation of the Reprobates from the Judg himself . To him who knoweth to do Good , and doth it not , to him it is a Sin. The neglect of improving all the Means , Advantages , and Opportunities of doing or receiving Good , will be a great part of that Judgment . The Lord called his Servants to an account for the Talents committed to their Trust , and required Profit in proportion to their Number and Worth. All Sins of Commission in Youth and Age , whether gross Sensuality , as Lasciviousness , Lusts , excess of Wine , Revellings , Banquetings , and abominable Idolatries , and all excess of Riot , shall be accounted for to him who is ready to judg the quick and the dead : or Acts of Unrighteousness to others . He that doth wrong , shall receive according to the Wrong he has done . And Sins of a lesser guilt , for which the most are not touch'd with grief or shame , shall then be produc'd in Judgment . All the Sins of our Words , so easily committed , and not so easily observed , shall then be call'd to a heavy remembrance . The Judg himself tells us ; I say unto you , that every idle Word that Men shall speak , they shall give account thereof in the Day of Judgment . And if vain Words , the Signs and immediate Effects of a vain Mind , shall sadly encrease our Accounts , how much more all the contentious , fierce and revengeful Words , the detracting , false , contumelious and injurious Words , the impure , filthy and contagious Words , the prophane , blasphemous and impious Words , that slow from the evil Treasure of the Heart ? O their dreadful Number , and oppressing Weight ! And all the Aggravations and Circumstances of Mens Sins , that raise their Guilt to such fearful heights , shall be enumerated in order to Judgment . For thus 't was foretold ; Behold , the Lord comes with ten thousand of his Saints , to execute Judgment upon all , and to convince all that are ungodly among them , of all their ungodly Deeds which they have ungodly committed ; and all their hard Speeches which ungodly Sinners have spoken against him . And all the good Works of the Saints shall then be remembred , even to the least work of Piety , the giving of two Mites to the Treasury of the Temple ; and the least work of Charity , the giving a Cup of cold Water to a Disciple , upon the account of his relation unto Christ. All their secret Graces and Duties shall then be rewarded . The manner of this Judicial Evidence is set forth to us in Scripture , by the opening the Books ; congruously to proceedings in humane Judgement , wherein the Information and Charge is produc'd from Writings for the conviction of the Accused . Thus it was represented to St. John in a Vision ; I saw the Dead , small and great , stand before God ; and the Books were opened , and the Dead were judged out of the things that were written in the Books , according to their Works . 1. The Books of the Law and Gospel shall then be open'd in all the Injunctions and Prohibitions , and our Lives compar'd with them . Our Saviour told the Jews , Do not think that I will accuse you to my Father ; there is one that accuseth you , even Moses , in whom you trust : not the Person , but the Law of Moses . And he denounced against those that reject the Gospel ; the Word that I have spoken , the same shall judg them in the last Day . The Law is the exact Transcript of God's Sacred Will , the natural and immutable Rule of Righteousness ; 't is pure , forbids all Sin , and enjoins universal Holiness ; 't is spiritual , requires not only a conformity in Words and Actions , but inward Sanctity in Mind and Heart : for the Soul is the principal part of Man , entirely open to God's Eye , the Maker and Judg of it . And the most enlightned Saints have but an imperfect knowledg of it here . This made holy David , after his meditation upon its Purity and Perfection , to cry out in an Agony , Who can understand his Errors ! cleanse thou me from secret Sins . This , when opened in its spiritual and comprehensive Nature , by a wise and zealous Preacher , darts a Light into the Conscience , and discovers many secret Sins , that like so many Serpents were still and quiet in the dark ; but upon the sudden breaking in of the Light , fly upon the Sinner , and torment him with their mortal Stings . But when the Law-giver himself shall expound the Law in its full extent and perfection , with respect to all the Duties it commands , and Sins it forbids , how guilty will Men appear ? how unable to answer one Article of a thousand charg'd upon them ? 2. The Omniscience of God will give most convincing Evidence of all our Works : All things are naked and open to his Eyes , with whom we have to do in Judgment . The Psalmist declares the infinite perspicacity of his sight : The Darkness hides not from thee , but the Night shines as the Day . As his Light and transcendent Brightness is invisible to us , so our thickest Darkness is visible to him . We cannot see things in the Night , because it hinders the reception of the Rays , that insinuate into the Eye , and causes sight : but the Eyes of our Judg are like a flame of Fire , dispelling all Darkness . From his Throne in Heaven , his piercing Eye sees thro' all the concealments of Mens Sins . Thou hast set our Iniquities before thee , and our secret Sins in the Light of thy Countenance . He discovered the Sacriledg of Achan , the Lie of Gehazi , the Deceit of Ananias . Saul's Disobedience in sparing the Amalekites devoted to Destruction , had the colourable pretence of Piety , and , as a Sacrifice , was laid on the Altar . And David's Murder of Vriah was imputed to the chance of War as a sufficient excuse . But though they might have deceiv'd others , they could not deceive God. He is intimately present with the Souls of Men , that are unsearchable to the most discerning Angels of Light , and knows all their most secret Designs and Desires , the deepest Seeds of their Actions . He alone has exact Scales to weigh the Spirits of Men , all the Principles , Aims and Affections that are inseparable from their Works . The Pharisees in whom Pride was the first Property , and Hypocrisy a second Nature , could not , with all their Saintly shews , impose on our Saviour : for he knew what was in Man. He discovered their Alms to be not the effect of Charity but Ostentation , and their specious Acts of Devotion to be a train to surprize some rich Prey . And this Divine knowledg of Men and their Actions is in order to Judgment . Thus the wise King declares , Doth not he that ponders the Heart consider it ? and he that keepeth thy Soul , doth not he know it ? And shall not he render to every Man according to his Works ? And God himself testifies , I the Lord search the Heart , even to give to every Man according to his Works . For this reason he is said to keep a Register of Mens Sins . Thus he speaks of the impure Idolatries of the Jews ; Behold , it is written before me , to signify his exact and actual knowledg , I will not keep silence , but will recompense , even recompense into their Bosoms . And at the Day of Judgment he will declare his Knowledg of their Sins before all , and the most secret shall be made evident , as if written in their Foreheads in the most plain and legible Characters . And all the Goodness of the Saints shall then be revealed by the Judg. * Their greatest Excellencies are invisible to the Eyes of Men : the Sanctity of their Aims and Affections , which gives Life and Value to all the Acts of Obedience , their secret Duties , wherein the sincerity and ardency of their Souls is most express'd , are only known to God. And such is the excellent humility of the Saints , that the more they are enrich'd , and abound with the gracious Influences of the Spirit , the less they discover to the World ; as the Celestial Bodies , when in nearest conjunction with the Sun , and most fill'd with his Light , are least in appearance to the Inhabitants of the Earth . But there is a Book of Remembrance before him , for them that feared the Lord , and thought upon his Name . And they shall be mine , saith the Lord of Hosts , in the Day when I make up my Jewels : and I will spare them as a Man spares his Son that serves him . 3. The Conscience of every Man shall then be open'd , and give an accusing or excusing Testimony of all things : for these Acts of Conscience in the present Life , have a final respect to God's Tribunal . And though the Accounts are so vast , there shall be an exact Agreement between the Books of God's Omniscience , and of Conscience in the Day of Judgment . Now indeed the Conscience of Man , though never so inquisitive and diligent in examining and revising his Ways , is unable to take a just account of his Sins . As one that would tell the first appearing Stars in the Evening , before he can reckon them , others appear and confound his Memory with their number : so when Conscience is seriously intent in reflecting upon it self , before it can reckon up the Sins committed against one Command , innumerable others appear . This made the Psalmist , upon the survey of his Actions , break forth in amazement and perplexity ; Mine Iniquities are more than the Hairs upon my Head , therefore my Heart fails me . But it will be one of the Miracles of that Day , to enlarge the view of Conscience to all their Sins . Now the Records of Conscience are often obliterated , and the Sins written therein are forgotten ; but then they shall appear in so clear an impression , that the Wicked shall be inexcusable to themselves , and Conscience subscribes their Condemnation . And O the formidable Spectacle , when Conscience enlightned by a Beam from Heaven , shall present to a Sinner in one view the Sins of his whole Life ! Now Conscience is a Notary in every Man's Bosom ; and though 't is not always vocal , yet writes down their Actions . The Sin of Judah is written with a Pen of Iron , and with a point of a Diamond 't is graven upon the Tables of the Heart . But then it shall be compell'd to give a full Charge against the Guilty . Of this we have an infallible Presage in this World , when Conscience turns the Point against the Breast of a Sinner , and enforces the Tongue , by a secret instigation , to accuse the Person . And this Information of Conscience at the last will make the Sinner speechless : for the Book of Accounts with Divine Justice , was always in his own keeping ; and whatever is recorded there , was written with his own Hand . And how will those hardned Sinners that now kick against the Pricks of Conscience , be able to repel its strong and quick Accusations before that terrible Tribunal ? 4. Other numerous Witnesses will appear to finish the process of that Day . Not as if God , that knows all things , wants Information , but for the publick Conviction of the Wicked . Satan will then bring in a bloody Charge against them . Such is his Malignity , that he is a Complainer of God to Man , and by calumniating the Blessed Creator , seduc'd our first Parents ; and he is the Accuser of Men to God. He is stiled the Accuser of the Brethren before God day and night . Sometimes falsly , as when he taxed Job , that his Piety was mercenary ; and often truly to provoke the Divine Displeasure . But though his Charge be just against them as Sinners , yet as Penitent Sinners they are absolved by the Judg upon the Throne of Grace . This we have represented to the Prophet Zechary , Joshua the High Priest , a Type of the Church , standing before the Angel of the Lord , and Satan standing at his right hand to accuse him ; for that was the place of Accusers . But Christ the Blessed Reconciler interposed : And the Lord said to Satan , The Lord rebuke thee , O Satan , even the Lord that hath chosen Jerusalem , rebuke thee . But he will principally act the part of an Accuser at the last Judgment . This is intimated in that fearful Imprecation , Let Satan stand at his right hand : when he is judged , let him be condemned . He is now an active watchful Spirit , whose Diligence is equal to his Malice , and by glittering Snares , or violent Temptations , draws Men to Sin. But then he will be their most bitter Accuser , not from zeal of Justice , but pure Malignity . Then he will aggravate their Crimes by the most killing Circumstances ; though in accusing them he endites himself , their Sins being usually done by his sollicitations . And the Wicked themselves will accuse one another . In this World Fellow-sinners usually conceal one anothers Wickedness , restrain'd by their own obnoxiousness . But then all that have been jointly engaged in the commission of Sin , will impeach each other . The voluptuous Sinners that have excited one another to Lust or Luxury ; Come , let us take our fill of Love till the Morning . Come , I will fetch Wine , and we will fill our selves with strong Drink , for to morrow shall be as to day , and much more abundant . All the charming Companions and Associates will with fierceness charge one another . And the malicious cruel Sinners that say , Come , let us lay wait for Blood , let us swallow them up quick as the Grave , will then like enraged Furies fly upon one another . In all Sins of Combination , the inferiour Instruments will accuse their Directors for their pernicious Counsel , and the Directors will accuse the Instruments for their wicked Compliance . And all the holy Servants of God , who by their Instructions , Counsels , Admonitions , Examples , have endeavoured to make the World better ; especially those who by their Place and Relation were more concerned , and more zealously and compassionately urged and perswaded those under their Care to reform their Lives , and save their Souls , will give a heavy Testimony against them . Indeed the very Presence of the Saints will upbraid the Wicked , for their resisting all the warming , melting Intreaties , all the grave and serious Reproofs , all the tender earnest Expostulations , that were ineffectual by the hardness of their Hearts . Briefly , the Scripture attributes to the Signs and Circumstances of Mens Sins , a vocal Evidence against them . Thus the Prophet speaking of the House built by Rapine and Extortion , The Stones of the Wall cry , and the Beams answer them ; and with concurrent Testimony accuse the unrighteous Builder . And St. James declares , That the Wages of the Hireling , kept back by Fraud , cry against the Oppressor . And the Rust of Gold and Silver treasured up , is a Witness against the Covetous . And this by the recognition of Conscience will be a Memorial against them hereafter . To what the Scripture speaks of this kind of Evidence of Mens Sins , I shall add a useful Representation fram'd by a Heathen , to signify that Wickedness , how secretly soever committed , shall be brought to light in Judgment . He tells us , That the Soul of a very guilty Wretch , was after Death arraigned before one of the severe Judges below . And at his Trial , because his atrocious Crimes were done in secret , he stood upon his defence , denying all . The Judg commanded his Lamp to be produc'd , that was an Eye-witness of his Wickedness . The Lamp appear'd , and being demanded what it knew of him ? answered with a sigh , Would I had been conscious of nothing , for even now the remembrance of his Villanies makes me to tremble : I wish my Light had been extinguished , that the Oil that maintained had quench'd it . But I burnt with disdain , and cast about some Sparks to fire his impure Bed , and was grieved that my little Flame was so weak as not to consume it . I said within my self , If the Sun saw these Villanies , it would be eclips'd , and leave the World in Darkness . But I now perceive why I was constrain'd to give Light to him , that being a secret Spy of his Uncleanness , his Thefts and Cruelties , I might reveal them . But we that are enlightned by Faith , and know that God is omnipresent , and that what-ever Sin is done , though in the deepest and darkest recess , is manifest to him , ‖ have no need of Lucian's Lamp to make our Judg to be feared by us . 3. The Impartiality of the Sentence will make the Justice of God conspicuous before the whole World. This consists in two things . 1. There will be no distinction of Persons . 2. There will be a distinction of Causes in that Judgment ; and according to their Nature , the Sentence will pass upon all . 1. There will be no distinction of Persons . In humane Courts the Judges sometimes extend and amplify , sometimes contract or smother the Evidence , and are more rigorous or favourable in their Sentence , as they are biass'd towards the Persons before them . But the Righteous Judg of the World is uncapable of being inclin'd to Favour or Severity upon such base Motives . This is frequently declared in Scripture , to possess us with his Fear . If ye call upon the Father , who without respect of Persons judges according to every Man's Work , pass the time of your sojourning here in fear . No spiritual Priviledges upon which Men are so apt to presume , viz. that they are Members of the Reformed Church ; that they are enrich'd with excellent Gifts ; that they enjoy the Ordinances in their purest Administration , will avail them without real Holiness in their Hearts and Lives . The being united to Societies of the most glorious Profession , of strictest Purity , and sublime Devotion , does no more prove one to be a real Saint , than the being of an eminent Company of Merchants proves one to be a rich Citizen . Those that bow the Knee and not the Heart in faithful Reverence , that give the empty Title of Lord to Christ , without the tribute of Obedience , will be rejected by him . Many shall say at the Day of Judgment , Lord , Lord , we have prophesied in thy Name , and done many wondrous Works . Then will the Judg say , I know you not : Depart from me ye Workers of Iniquity . No degrees of Civil Greatness will be of any moment and advantage in that day . Saint John testifies , I saw the Dead , small and great , stand before God , in an equal Line , to receive their Trial. Kings shall then be devested of their Imperial Titles , of their Crowns and Scepters , and their Robes of State , and only be accompanied with their Works . Of this we have an undoubted Proof , in that they are no more exempted from the common Law of dying than the meanest Slave . Death , that rugged Officer , arrests them without Ceremony , and summons them to appear before that Tribunal . The Royal Purple could not protect Herod from being devoured by Worms . The Apostle speaks indefinitely in the fore-cited Place ; He that does wrong , shall receive for the wrong he has done ; and there is no respect of Persons . No circumstantial Accidents can derive true worth , or truly debase Persons , but inherent Qualities , and the Actions that flow from them : and accordingly , the High and Holy God will accept or disapprove them . What St. Paul observes of the saving Grace of the Gospel being indifferently offer'd to all , is applicable in this case . He tells us , There is neither Greek nor Jew , Barbarian nor Scythian , Bond nor Free , that are preferr'd or excluded upon a Carnal account , but that all may equally partake of spiritual Blessings . Thus the difference of Nations will be no Priviledg or Prejudice to any in the Day of Judgment . The most rude and contemptible shall have as fair and equal a Trial , as the most polite and civiliz'd . The ignorant Barbarians as the Learned Grecians , that so much boasted of their vain Excellencies above them . The Negroes in Africa as the People of Europe : for they have the same Relation to God their Maker , and as truly bear the impression of God stamped upon the Humane Nature in the Creation , and therefore common to the whole species of Mankind . An Image may be fashion'd in Ebony as well as in Ivory . Briefly , all Men are equally subject to his Laws , and shall be equally accountable for their Actions . The Rich and the Poor shall then meet together , without distinction , before God the Maker and Judg of them all . 2. There shall be a distinction of Causes , and every Man be judged according to his Works , the tenour of good Works , and the desert of bad . The Apostle assures us , That whatsoever a Man sows , that shall he reap : He that soweth to the Flesh , shall of the Flesh reap Corruption ; but he that soweth to the Spirit , shall of the Spirit reap Life everlasting . The Harvest shall be according to the Seed , both in kind and measure . ( 1. ) Those who by patient continuance in well-doing , seek for Glory , and Honour , and Immortality , shall obtain eternal Life . Indeed , eternal Life is the Gift of infinite Bounty , nay of pure Mercy , and Mercy excludes Merit . 'T is said of the blessed Martyrs , who contended for the Truth and Purity of the Gospel to the Death , that their Robes were wash'd white in the Blood of the Lamb , not in their own Blood. Their Right to Heaven was from the application of his Merits to them . But the Reward is dispens'd from God according to the Evangelical Law ; not only as a magnificent Prince , but as a Righteous Judg. All those to whom the Gospel promises eternal Life , shall infallibly obtain it , and none that the Gospel excludes . Those who were sensible of their Sins , and cordially forsaking them , did humbly and entirely depend upon the Grace of God , through the blessed Reconciler and Saviour , shall be justified and glorified . Then the Judg will discern between unfeigned Faith and vain Presumption , and will justify the Faith of the Saints by the genuine Fruits of it , the Godliness , Righteousness , and Sobriety of their Lives , and a victorious perseverance in their Duty , notwithstanding all the pleasing Temptations or Tortures to withdraw them from it . Thus the Apostle expresses his humble Confidence ; I have fought the good Fight , I have finish'd my Course ; henceforth there is laid up for me a Crown of Righteousness , which God the Righteous Judg will give me at that day : and not only to me , but to all that love his Appearance . We read in the Description of the Last Judgment , That the Book of Life was opened : the Names of all that were written in Heaven , shall then be declared , that it may appear they are saved by Grace . For it was his most free pleasure to select some from the common Mass of Perdition , who were naturally as guilty and corrupted as others , and to predestinate them to Eternal Glory , and effectual persevering Grace to prepare them for it . The Saints are created in Christ Jesus unto good Works , which God hath before ordained , that they should walk in them . And the New Creation is as undeserved and entire an Effect of God's Love as the first was . But 't is said , That every Man was judged according to his Works . For Eternal Election does not entitle a Person immediately to Heaven , but according to the Order establish'd in the Gospel . Thus the King at the last Day speaks to the Elect ; Come , ye Blessed of my Father , inherit the Kingdom , prepared for you before the Foundation of the World : for I was hungry , and ye fed me ; naked , and ye clothed me . And according as the Saints have excel'd in Fidelity & Zeal in God's Service , they shall be rewarded with a more excellent Glory . The Stars of the supreme Heaven are of a different brightness and greatness , as the Stars of the visible Firmament . Indeed all are perfectly happy , without * jealousy , that any is equal or superior to them in that Kingdom . But God will crown his own Graces as the Saints have improved them . Our Saviour valued the Widow's two Mites , as transcending all the magnificent Gifts of others , because of the degrees of Love in the Giver . There was a richer Mine of Affection in her Heart , Gold of a more noble Vein , more pure and precious than all their Riches . This was of greater price in God's Account , who weighs the Spirits in his Ballance . God will accept and reward according to what a Man has , and not according to what he has not . He that improves but two Talents with his best skill and diligence , shall have a greater Reward than another that had ten Talents , and was remiss and less careful to employ them for his Master's Profit . The Rule will be exactly observed , He that sows bountifully , shall reap bountifully ; and he that sows sparingly , shall reap sparingly . And if God will be thus impartial in rewarding the Saints , much more in punishing the Wicked . For the remuneration of our Duty is the effect of his most free Favour ; but the recompences of Sin are due , and decreed by Justice , in Number , Weight , and Measure . The severity of the Sentence will be in proportion , as Mens Sins have been more numerous and heinous . Although all the Damned shall be equally miserable in Despair , all broken on an endless Wheel , yet the degrees of their Torment are different . Sins of Ignorance are extenuated in comparison of rebellious Sins against Knowledg . The first are like a Servant's dashing against his Master in the dark ; the oother like the insolent striking of him in the light : And as they incur greater Guilt , will expose to greater Punishment . Accordingly our Saviour predicts , That the Servant which knew his Lord's Will , and prepared not himself , neither did according to his Will , shall be beaten with many Stripes . But he that knew not , and did commit things worthy of Stripes , shall be beaten with few Stripes . Unactive Knowledg is worse than Ignorance . For this reason the Case of Heathens will be more tolerable than of the Jews : for though some natural Principles were strong and quick in their Minds , that made them sensible of their Duty and Danger , yet they were not so clear and perfect as the Law delivered by Moses . Those Sins that were Infirmities in a Pagan , were presumptuous in a Jew . And the Case of the Jews will be more tolerable than of disobedient Christians , who enjoy the Gospel less charged with Ceremonies , and more abundant in Grace than the Mosaical Dispensation . Those that have set before them the Life of Christ , the Model of all Perfection , that are excited by such loud Calls to flee from the Wrath to come , and yet are deaf and regardless to the Commands , nay to the melting Invitations and precious Promises of the Gospel , shall have a more intolerable Judgment than the most guilty Sinners , even the Sodomites and Sidonians that were Strangers to it . The precious Blood of the Son of God despised , induces a Crimson Guilt . And as Sins are committed with Pride and Pleasure , with eager Appetite and Obstinacy , the revenge of Justice will be more heavy upon Persons . More particularly , Sins of Consesequence , whereby others are drawn to Sin , will heighten the Guilt , and the retribution of Justice will be to every Man according to his Ways , and according to the fruit of his Doings . This will principally concern Superiours in eminency of Place , whose Dignity has always a concomitant proportion of Duty . Their vicious Actions are Examples , and their Examples more powerful Rules than their Laws , and give countenance to others to sin licentiously . They sin with an high Hand , and involve the Ruin of innumerable Persons that depend upon them . As the Dragon in the Revelation , whose Fall from Heaven drew a Train of lesser Stars with him . And all inferiour Magistrates , who by personal commission , or partial connivance , encourage and harden others in Sin , and by their Power discountenance serious Religion , and obstruct the Progress of it , heap up Damnation to themselves . And the Ministers of the Word , who are obliged to watch for the Souls of Men ; and should , like the Heavens , by their Light , Influence , and Motion , their Doctrine and Lives , guide and quicken others in the Ways of Holiness ; if by their Neglect and Wickedness others are lost for ever , their Account will be most heavy and undoing . Of this Number are those , who by their unholy Conversation weaken the Authority and Efficacy of the Word , and more successfully perswade Men to do Evil , than by their Preaching to do well : for we are apt to take deeper impression through the Eye than thro' the Ear , and to follow the Physician 's Practice rather than his Counsel . These perish not alone in their Iniquity . And such who are unfaithful Dispensers of the Treasures of their Lord , and by loose Doctrines corrupt the Minds of Men , to fancy a Mercy in God derogatory to his Holiness , that although they live indulgently in Sin , they may obtain an easy Pardon and Happiness at last . And such who employ their high Commission for low and base Ends : Those who instead of preaching Jesus Christ , and him Crucified , the pure and saving Truths derived from the Fountain of the Gospel , entertain their Hearers with flashy Conceits , and studied Vanities , to give a relish to Curiosity , and to have the applause of Fools , and obscure the native Majesty of the Word , enervate its Force , and render it powerless to Conscience . And those who spend their Zeal in things of no moment to Salvation , and let fly bitter Invectives against those that dissent from them in unconcerning Matters , by which they harden Atheistical Scorners in vilifying the Office of the Ministry as a Carnal Invention , set up and used for Secular Ends ; and induce others to place Religion in Formalities and slight colours of it , as if Conformity to needless Rites would exclude the Defects of substantial Holiness . 'T is observ'd in the Chaldee Paraphrase , when God was inquiring of Cain concerning Abel , that he charges him , The Voice of thy Brother's Blood cries unto me : As if Cain were a Murderer not of a single Man only , but of a numerous Race that might have descended from his Brother . Thus a wicked Minister will be charg'd not only for murdering himself , but as many precious Souls as might have been converted and saved , if he had faithfully performed his Duty . And Parents that should instil the Principles of Godliness into their Children in their early Age , and season their Minds with the knowledg of the Divine Laws , to regulate their Lives , and make them sensible of their Obligations to obey them , that should recommend Religion to their Affections by an holy and heavenly Conversation , if by the neglect of their Duty their Children are exposed as a Prey to the Tempter , and ruin'd for ever , it will enhance their last Reckoning , and encrease the Score of their Guilts beyond expression . And Masters of Families , and all others that have Authority and Advantage to preserve or reform from evil those that are committed to their Care , and to instruct and command them to do what is pleasing to God , and profitable to their Souls , will be sadly accountable for those that perish by their neglect . In short , we see by common Experience , that Company and mutual Consent is a usual Motive to Sin ; and many Persons that alone would with abhorrence reject some Temptations , yet are sociably sinful . Now all those who by excitation or example , lead others to Destruction , as they are first in Sin , will be chief in Punishment . We read in the Parable of the rich Voluptuary , that being in Hell , he desired a Messenger might be dispatch'd from the Dead to warn his Brethren , lest they should come to that place of Torment . Is there such Charity in Hell to the Souls of others ? ‖ No , that Furnace always burns with its proper Flames , there is not a spark of that Divine Fire there : But remembring how guilty he had been of their Sins , feared that his Torments would be encreased by their coming thither . Society in endless Sorrows does not divide , but reflect them . Now if Damnation for Sin be such a Misery as is express'd in the Scripture by the most violent Figures and Words of the heaviest signification ; if all the possible Tortures suffered here are but a Lenitive to the preparations of Wrath in Hell , how miserable shall those be , who , as if a single Damnation were a light matter , do not only commit Sin in their own Persons , but are in combination with Satan to corrupt and destroy others , and multiply Damnation against themselves ? These treasure up Wrath against the day of Wrath. Briefly ; The whole Process of that Day , the Arraignment and Sentence will be so ordered , the Righteousness and Reasonableness of the Proceedings will be so manifest , as to clear the Judg , and confound the Guilty . God will be justified in his Sentence , and overcome when he judgeth . I shall now come to apply this great Doctrine . 1. Let us from what has been discours'd of Judgment to come , be excited to confirm our Faith in this great and useful Doctrine ; and by serious and frequent thoughts to apply it to our selves . Some within the Church have only a superficial belief of this , as a point of the Religion wherein they were educated ; but carnal Affections , Fear , Hope , Love , and Desire , controul their Assent , as to its operation upon them . They believe in the general that God is the Judg and Rewarder of our Actions , and in the absence of Temptation resolve to obey him : but when a strong Tryal comes from some temporal Good or Evil that is present , their Faith is negligent , and unactive to keep them from Sin. Now to make our Faith powerful , we must , First , confirm it by convincing Arguments , that it may be an undoubted Assurance , a certain Light , directive and perswasive in the course of our Lives . Some Doctrines of Religion , that are of an incomprehensible nature , and should be received with silent adoration for the Authority of the Revealer , are obstinately contradicted by some , upon a vain pretence that nothing is to be believed that will not endure the rigorous inquisition of Reason , and be comprehended by our narrow Minds : but Reason , though darkned , sees the necessity of a future Judgment . Nature and Scripture testify there is a God , and that he has a Right , and Power , and Will to distribute the rewards of Vertue , and the penalties of Vice to his Subjects . To deny this , is directly against the implanted Notion of the Deity in the Heart of Man. There is a real difference between Moral Good and Evil , not depending upon Opinion , but arising from the immutable Nature of things , and the eternal Law of God. Otherwise , considered in it self , it were no more faulty to murder a Parent , than to kill a Fly ; nor to rob a Travellor , than to chase a Deer . But the Conscience of the most profligate Wretch would startle at such an Assertion . The disposition and admirable order of the World in its various parts , and the vicissitude of Seasons , declare to the observing Mind , that a most wise , good , and powerful God governs and preserves all things by his vigorus Influence . And can it be that the Divine Providence , so visibly wise and good in regulating the course of Nature , should be defective towards Man , the most noble part of the World ? And can it be extended to humane Affairs , if there be no other than the present state , wherein the Righteous are afflicted , and the Wicked prosper ? where Sins of the deepest stain and the lowdest cry are unpunish'd ; and the sublime and truly heroick Vertues are unrewarded ? nay , where Vice receives the natural reward of Vertue , Honour and Felicity , and Vertue the just wages of Vice , Disgrace and Sufferings ? 'T is necessary therefore that there be a future State , and a righteous distribution of Rewards , according to the good and evil of Mens Actions here . The Heathens disguised this terrible Truth under the Fictions of the Infernal Judges , Minos , and Rhadamanthus , and Eacus . And the Furies and Vultures , and fiery Lake , which they thought tormented the Wicked in the next World , discover what apprehensions they had of the desert of Sin , and the punishment that certainly attended it . The Guilty would fain be freed from the terrours of it , and strangle Conscience , that is bound over to give Testimony in the Day of Judgment , that they may sin without scruples . But though Fear be a troublesom and involuntary Passion , they cannot totally extinguish the internal sense and presages of future Judgment ; but as the motions of Courage came upon Sampson at times ; so Conscience awakened by sharp Afflictions , by sudden Dangers , and the approaches of Death , makes a sad deduction of past Sins , and forecasts cruel things . It cites the Offender before the enlightened Tribunal of Heaven , scourges with remorse , and makes him feel even here the strokes of Hell. Tho' the Sin be secret , and the guilty Person powerful , not within the cognizance or reach of humane Justice , yet Conscience has a Rack within , and causes pain and anxiety , by fearful expectations of Judgment to come . And Divine Revelation is most express in declaring this great Truth . The Light of Faith is more clear and certain from the infallible Word of God , than the Light of Reason . Before the Flood , Enoch in the early Age of the World foretold it ; Behold , the Lord cometh with ten thousand of his Saints , to execute Judgment upon all . Solomon under the Law repeats this Doctrine , that every secret thing shall be brought into Judgment , whether good or evil . And God himself speaks in the sublimest stile of Majesty , and swears by himself , for our firmer belief , As I live , saith the Lord , very Knee shall bow to me , and every Tongue confess to God , the glory of his Justice . From whence the Apostle infers , So then every one of us shall give an account to God for himself . In the Gospel we have distinctly described the Person of the Judg , the glorious Attendants of his Coming , and the manner of his proceedings in that Day . Now the many Predictions in Scripture so visibly accomplish'd in the Person of Jesus Christ , and by him , give infallible assurance , that all his Promises and Threatnings are equally certain , and shall be fulfilled . As sure as our Saviour is come in his humble state , and has accomplish'd the Prophecies of his Sufferings , he will come in his Glory to judg the World. Secondly . That the belief of eternal Judgment may be powerful in our hearts and lives , it must be actuated by frequent and serious thoughts . Faith gives life and efficacy to our notions of eternal things , and Consideration makes our Faith effectual . As the natural Life is preserved by the activity of the vital Principles , the Circulation of the Blood , the drawing of the Breath , the motion of the Pulse ; so the spiritual Life is maintained by the exercise of Grace . The carnal Affections dare not appear before Reason and Conscience , when awakened by the serious believing Consideration of eternal Judgment . The Evangelists relate , that when our Saviour was asleep in the Ship , a sudden Tempest arose that was likely to over-set it in the Sea : but awakened by the cry of his Disciples , Lord , save us , we perish ; he presently rebuked the Wind , and a Calm ensued . Thus whilst the habit of Faith is asleep in the Soul , there will be great danger from the concurrent violence of Temptations and Corruptions ; but when 't is awakened by lively and powerful thoughts , it does Miracles in subduing the strongest Lusts. 'T is monstrous and beyond all belief , did not sensible Experience make it evident , that notwithstanding the minds of Men are convinc'd of the certainty of the Divine Judgment , and the Recompences that immediatly follow , yet their Wills remain unconverted , and their Affections cold and unactive in their preparations for it : That such numbers who have so much Christianity as to believe that an irrevocable Doom will pass upon the Wicked , and so little Christianity , that they cannot justly hope to escape from it , yet are so careless of their Duty , nay joyful in their sinful courses , as if Judgment were a dreadless thing . What is the cause of this prodigious security ? 'T is the neglect of considering , that we must all appear before the Judgment-Seat of Christ , to receive according to the things done in the body , whether good or evil . The next Cause of this stupidity is , that they put the Evil Day at a remote distance : as the Scorners said , the Vision is for many Days : They study to be secure , and delay their preparations , presuming to have time enough before them . Their Senses and Faculties are so imployed abroad in the World , they have neither leisure nor desire to think seriously of it . Their Hearts are so ravish'd with Dreams of Sensuality , and engaged in terrene Affairs , that they are very averse from exercising their minds upon such displeasing Objects . Vain Men ! how willingly do they deceive themselves ? The Judg himself declares , Behold , I come quickly : His Throne is like a fiery Flame , and his Wheels as burning Fire ; an Emblem of his swift coming to judgment . Can they be assur'd of Life one Hour ? The Day of Death is equivalent to the Day of Judgment : for immediately after there is a final decision of Mens states for ever . I have read of an excellent Preacher , that in a Sermon described the last Judgment in all its Terrors , with such ardent Expressions , and those animated with such an affecting Voice , such an inflamed Countenance and Action , that his Hearers broke forth into passionate Cries , as if the Judg himself had been present to pass the final Sentence upon them . In the heighth of their Commotion , the Preacher bid them stop their Tears and Passions , for he had one thing more to add , the most afflicting and astonishing Consideration of all the rest , That within less than a quarter of an hour , the Memory and regard of that which so transported them would vanish , and their Affections return to carnal Objects in their usual manner . The neglect of Consideration makes even the Doctrine of Judgment to come to be without efficacy . 'T is necessary therefore that the belief of this be so firmly seated in the Heart as its Throne , that it may command the thoughts to be very attentive to it , and may have Regal Power over our Wills and Affections , that our Lives may be ordered according to its Rules . 2. The Consideration of Eternal Judgment will vindicate the Proceedings of Divine Providence , and the honour of God's governing this World , from the imputations of Unrighteousness . God is provoked every day , yet spares the Wicked , and heaps an abundance of Favours on them . His Patience and Goodness they prophanely abuse , and become more obdurate and inflexible . They are apt to blaspheme the Excellency of his Nature in their Hearts , thinking that he is ignorant or careless , impotent or unjust . They implicitly deny his Providence and Judgment , that he does not observe their Sins , and will not require an account for them : Or else they interpret his Permission to be an Approbation of their Sins . These things hast thou done , and I kept silence ; thou thoughtest I was such an one as thy self . Thus the Heathens transplanted the Vices of Earth to Heaven , and represented their Gods to be sensual , jealous , furious as Men , and accordingly expected an easy Absolution for their Sins . Or else the distance of Judgment to come so hardens them , that they hear God's Thunder with less fear , than Boys do their Squibs and Crackers . Because Sentence against an evil Work is not speedily executed , therefore the hearts of the Sons of Men are fully set in them to do evil . But how desperate is the madness of Sinners ? God now seems to wink at their Sins , but hath appointed a day of Accounts . He suffers them to live in prosperity , but they are reserved to the day of Judgment to be punish'd , and possibly sooner : for sometimes they are cut off by visible Vengeance , to convince the World that the supream Judg does not bear the Sword in vain . But though 't is delayed for a time , yet he declares , that their Sins are laid up in store with him , and sealed up among his Treasures . To him belongs Vengeance and Recompence . He is a mild Judge now , and his Clemency suspends their Punishment ; but ‖ Justice will not forget it . He threatens the secure Sinner , I will reprove thee , and set thy Sins in order before thine eyes . How will the scornful obstinate Sinner change complexion and tremble , when an Army of Sins more terrible than so many Furies shall be ranged in Battel , and with fiery Darts wound his naked Soul ? How will the stubborn Atheist , that pleases himself with vain imaginations of the Eternity of the World , and the Mortality of the Soul , be confounded when he feels the truth of Scripture-threatnings , to his eternal Sorrow ? then all their Raileries will be turn'd into Lamentations . 'T is not for * want of Power that God spares the Wicked , but because they are always in his Hands , and he can make them as miserable as they are sinful when he pleases . 'T is not through the neglect of Justice , but for most wise and holy Reasons , as shall appear in the last day , when a decisive irreversible Judgment shall be pronounc'd , and immediately inflicted upon them before the World. When an † Actor at Athens spoke with admiration of Riches , as the most valuable Acquisition , and of the Felicity of Rich Men : the People were in an Uproar at the immorality of the Speech , and were ready to chase him from the Stage . But the Poet himself appeared , and desired them to stop their Fury till they saw the Catastrophe , the wretched end of that sordid Miser . Thus we are apt to accuse the ways of God when the Wicked flourish ; but we should stop our tumultuous thoughts , for their end will absolve Divine Providence from all undue reflections upon the account of their temporal happiness . And the sound belief of this will rectify all mistaking apprehensions , and clear all perplexing appearances about the Sufferings of the Righteous here . Indeed if we consider the holiest Men as they are Sinners , their Afflictions are so far from blemishing the Justice of God , that they are the signs of his Mercy : for all is a Favour on this side Hell to those that deserve it . David , an excellent Saint , acknowledgeth the righteousness of God's Judgments with respect to himself . But when the Saints suffer for a righteous Cause ; and , as the Psalmist expresses it , for thy sake are we killed all the day long , and are counted as Sheep for the slaughter ; there is not a visible correspondency between the Providence of God in his governing the World , and the unchangeable Rules of Justice , that those who do evil should suffer evil , and those who do well should be happy . As the Apostle speaks to the persecuted Christians , It is a righteous thing with God to recompence Tribulation to them that trouble you , and to you who are troubled rest with us . Now there is a day coming , when the Persecutors shall be punish'd , and the Saints be rewarded for all their Sufferings , and the distribution of Recompences shall be in the presence of the World , for the glory of Divine Justice . For the distinction that is made between Men at Death is private and particular , and not sufficient for the honour of God's Government . But at the last Day all Men that have lived in several successions of Ages shall appear , and Justice have a solemn Process and Triumph before Angels and Men. As some excellent Piece that is to be expos'd to publick view , is covered with a Traverse , to prevent the disturbance in the Working , and the discovery of the Work till brought to such perfection as will surprise with wonder those that see it : So God is pleased to cover his Proceedings for a time , but in the last Day there will be such a Revelation of the righteous Judgment of God , that those who now doubt , or complain of his Justice , shall admire and adore it . 3. The belief of this Doctrine as it vindicates Divine Providence , so 't is powerful to comfort the Saints under Persecutions for Righteousness sake ; especially when Innocence is wounded with slanderous Darts , and Calumnies are joyned with Cruelties , representing them as worthy of publick Hatred . It was one of the Subtile Artifices of Julian the Apostate , to mingle the Images of the Heathen Gods with those of the Emperours , that the doing reverence ( as the Christians were commanded ) to all together , might imply a dereliction and renouncing of their Religion , and their Simplicity seem Impiety : or if , jealous of slipping from their Profession , they refused to do it , they might seem to deny the Expressions of honour due to their Emperours , and be reputed to suffer not as Christian Martyrs , but as Rebels . But the believing Consideration of God's righteous Judgment will make them despise the Censures and Reproaches of malicious Adversaries . With me , saith the Apostle , it is a very small thing that I should be judged by Man's Judgment ; he that judgeth me is the Lord. The severest Censure was of no more weight compar'd with the approbation of God , than the lightest Feather that flies in the Air , put in the Scales against the Globe of the Earth . The assurance of a righteous Cause , and a righteous Judg , will preserve an inward and joyful tranquillity of Soul in the midst of all the Storms of Reproach and Scandalous Imputations ; like the calmness of a Haven when the Sea is tempestuous without . And this will fortify Believers to bear with an invincible Courage all the Violence that is offered to them for their fidelity to God. All the wrongs and injuries they endure , shall be redrest with infinite advantage . The extreamest Evils to which they are exposed for Christ , are like the Chariots of Fire sent from God , not to consume but conduct Elias in triumph into the highest Heaven . God will give them present Support , inward Consolations , and a future Crown . There is an appointed day when oppressed Innocence shall obtain the noblest Victory , and disgraced Godliness the most publick and highest Honour . The Faith of sincere Christians shall be found to Praise and Glory . They may suffer under the tyranny of Time , but shall Reign in the Kingdom of Eternity . The belief of this , when firmly radicated in the heart , is so powerful as to make them glory in the sharpest Tribulations , and joyfully triumph over Satan , with his perverted malignant World. Cantando rumpitur Anguis . But alas , the Sin , and a great part of the trouble of the Saints , arises from their weakness of Faith , and not patient waiting for the Day of the Lord. When heavy Persecutions and great Distresses are continued by the restless Adversaries , they are apt through impatience and instability of mind , to be full of sorrowful Complaints that God delays their particular Deliverance . And as sometimes the Clock out-runs the motion of the Sun , that is the true measure of Time ; so their hasty desires prevent the eternal Counsel of his Will , that has determined the period of the Miseries of his People , and of the Prosperity of the Wicked in the fittest time . And that he suspends his glorious Coming to judg the World in Righteousness , discourageth weaker Christians , and makes them ready to faint in the day of Adversity . But the Lord is not slack in performing his Promise , as Men count slackness . There is not the least reason to question his Fidelity and Power , or to suspect his Love and Remembrance of his People . And as the Stars of Heaven enlighten the Earth , but the Candles on Earth cannot enlighten the Heavens : so the Wisdom of God's Counsel and Providence should direct us patiently to expect his appointed time , but our glimmering Reason cannot direct him . 4. The serious belief of future Judgment is the most effectual restraint from secret Sins . Men are apt to encourage themselves in evil upon the account of secrecy : 't is the usual tinder of Temptations . If solitude and silence , if the darkness of the night , or any disguises may conceal their Wickedness from humane Eyes , they are bold and secure as to God. The Psalmist declares what is the inward principle that acts them , what is the language of their hearts : All the workers of Iniquity boast themselves , they say , The Lord shall not see , neither shall the God of Jacob regard it . But O the brutish folly of Men , to think , that because they do not see God , that he does not see them . As if one should shut his Eyes in the face of the Sun , and do some foul abominable thing , thinking himself to be unseen , because he sees no person . How vain is the impure diligence of the Adulterer , the crafty diligence of the Deceiver , the sollicitous diligence of other Sinners to hide things from the Judge of all ? Shall not God search it out , for he knows the very secrets of the heart ? What a confounding discovery will be made of secret Wickedness at the last day ? Here obscurity is the mask of Shame that conceals it from the World. Or if only Children and Fools that are not capable to judg of the indecency and turpitude of Actions , be Spectators , Men are not touch'd with shame for foul things . But then their Wickedness shall be displayed before God , the holy Angels and Saints . The actual belief of this would deprive Satan of one of his greatest Advantages , and be a blessed Preservative from many Sins that allure the consent by the temptation of secrecy . A considering Christian will reject them with indignation , saying with Joseph , How can I do this great Wickedness , and sin against God ? The Sins undiscovered and upunish'd by temporal Tribunals , shall then receive a just recompence . 5. The remembrance of that strict Judgment , is the most natural and powerful remedy against sensual Temptations that so easily insinuate and engage the Hearts of Men. S. Peter reckoning up the Heathens Sins , Lasciviousness , Lusts , excess of Wine , Revellings , and abominable Idolatries , tells the Christians , that the Gentiles thought it strange that they did not run with them to the same excess of riot . As the Disciples when our Saviour walk'd upon the Waters , thought he had been a Spirit , judging that no real Body could tread on them without sinking : thus Men are apt to think it impossible to restrain their carnal appetites when allured by pleasing Objects . But the belief of the Terrors of the Lord , will damp the sensual Affections when most strongly enclin'd to forbidden things , and extinguish delight in Sin : for Delight and Fear are inconsistent . Therefore the wise Preacher gives this Counsel , Rejoice , O young Man in thy youth , and let thy Heart chear thee in the Days of thy Youth , and walk in the ways of thy Heart , and sight of thine Eyes : but know thou for all these things God will bring thee to Judgment . This will change the apprehensions of the mind , and alter the taste of the appetite , and make the most enticing and irresistible Lusts , the objects of our greatest detestation . 6. The consideration that the Son of God , clothed with our Nature , shall judg the World , affords strong Consolation to his People , and is a motive of great terror to the Wicked . How comfortable is it to his People that he who loved them above his Life , and was their Redeemer on the Cross , shall be their Judg on the Throne ? He is the same Jesus Christ , yesterday , to day , and for ever ; the same indulgent Saviour , in the exaltation of his Glory , as when under Sufferings , Reproach and Shame . He is described in that glorious Appearance , by the conjunct Titles of his Majesty and Power , The Great God ; and of his Compassion and Mercy , Our Saviour , to signify his Ability and Affection to make them happy . When he comes with a heavenly Train of Angels to Judgment , he will be as tender of his Servants , as when he suffered for them in his humble state . He that paid their Debt , and seal'd their Pardon with his own Blood , will certainly publish the Acquittance . How is it possible he should condemn those for whom he died , and who appear with the impressions of his reconciling Blood upon them ? How reviving is it that Christ , whose Glory was the end and perfection of their Lives , shall dispose their states for ever ? that he , who esteems every act of their Charity and Kindness done to his Servants as done to himself , shall dispense the blessed Reward ? Then the King will say to them plac'd on his right hand , Come , ye blessed of my Father , inherit the Kingdom prepared for you from the foundation of the World. O the transports of Joy to hear those words from his Life-breathing Lips ! The Prophet breaks forth in an Extasy , How beautiful are the feet of the Messengers of Peace , those that bring glad-tidings of Salvation ? but how much more beautiful is the face of the Author of our Peace and Salvation ? O how full of Serenity , and Clemency , and Glory ! The expectation of this makes them languish with impatience for his Coming . Though the Preparations of that Day are so dreadful , when the Sun shall be darkned , and the Moon turned into Blood , and the Stars fall like leaves in Autumn , yet 't is stiled a Day of Refreshment to the Saints . But how dreadful will his Coming in Majesty to Judgment be to the Wicked ! They shall see him whom they have pierced , and with bitter lamentation remember the Indignities offered to him . What Excuses can they alledg , why they did not believe and obey the Gospel ? Our Saviour revealed high Mysteries , but confirm'd them with great Miracles . He requir'd strict Holiness , but offer'd Divine Grace to enable Men to do his Will. He poured forth his Spirit upon them , but their Hearts were as hard as the Rocks , and as barren as the Sands . Then he will reproach them for their insolent Contempt of all the Perfections of his Divine Nature , and the bleeding Sufferings of his Humane Nature to reconcile them to God : for their undervaluing neglect of the great Salvation , so dearly purchased , and so freely and earnestly offered to them : for their Obstinacy , that the purple Streams that flow'd from his Crucified Body , that all the Sorrows and Agonies of his Soul were not effectual Perswasives to make them forsake their Sins : for their preferring the Bramble to reign over them , Satan the Destroyer of Souls , and ungrateful rejecting the true Vine , the blessed Saviour , who by so many miraculous Mercies , sollicited their Love , and deserved their Service ; this will make the Sentence as just as terrible , and the more terrible because just . This will exasperate the Anguish , that the Gospel shall be a savour of Death to them ; and the blessed Redeemer pronounce them cursed , and dispatch them to everlasting Fire , prepared for the Devil and his Angels for ever . The Judgment of the Redeemer will be more heavy than that of the Creator . For all the Riches of his Goodness which they despised , shall be the Measure of their Guilt and Woes . All the Means of Grace used for their Conversion , but frustrated by their Perversness , shall be charged upon their Score . What Consternation will seize the Wicked , when ten thousand Accusers shall rise up in Judgment against them , and not one Advocate appear for their defence ? Satan will be ready to aggravate their Sins above his own : For altho the superior Excellence of his Nature and State , did heighten his Obligation , and consequently his disobedience to his Creator ; and that he sinn'd of himself , derived a Guilt upon him exceeding that of Man's original Sin , who was seduced to his Ruin : yet in that Justice was so quick and severe , that the Angels , after their Sin , were immediately expell'd from their blessed Habitation , no space of Repentance was allowed ; and no Mediator interpos'd to obtain Terms of Reconciliation with the incensed Deity , their Doom was final and irrevocable : but after our rebellious Sin , the Son of God , such was his immortal Love , was willing to be mortal to redeem sinful Men , and freely offer'd himself a Sacrifice to atone the divine Displeasure : and a Day of Grace and Long-sufferance was granted , and many compassionate Invitations were sent from Heaven to soften their stony Hearts : But they neglected and despis'd the Grace of the Gospel , and wilfully excluded themselves from Mercy . In this respect they are more guilty than the fallen Angels ; and Justice will revenge the Abuse of Mercy . Do they hope to soften the Judg by Submissions and Deprecations ? Alas , he will be inflexible to all their Prayers and Tears . The Lamb will be then a Lion arm'd with Terrors for their Destruction . Or can they appeal to an higher Court to mitigate or reverse the Sentence ? No , his Authority is supream , and confirm'd by the immutable Oath of God. Or , do they think to resist the execution of the Sentence ? Desperate Folly ! The Angels , notwithstanding their numbers and strength , could not for a moment escape his revenging Hand . The whole World of Sinners is of no more Force against his Wrath , than the light Dust against a Whirlwind , or dry Stubble against devouring Fire . Or do they think , by a stubborn Spirit , to endure it ? Self-deceiving Wretches ! If the correction of his Children here , tho allayed , and for their amendment , make their Beauty and Strength consume away as a Moth , how insupportable will the Vengeance be on his obstinate Enemies ? Who knows the Power of his Anger ? Who can sound the Depths of his Displeasure ? 7. The Consideration of Eternal Judgment should be a powerful Incentive to prepare our selves for it . The Affair is infinitely serious , for it concerns our Salvation or Damnation for ever . Yet the Pleasures and Business of the World fasten Men in Security , and hinder the intire application of their Minds to prepare for their last Account . 'T is an awful Caution of our Saviour to his Disciples , Take heed lest at any time your Hearts be overcharged with Surfeiting and Drunkenness , and Cares of this Life , and so that Day come upon you unawares : For as a Snare shall it come on all them that dwell on the face of the Earth . A dissolute voluptuous course of Life , is join'd with a brutish neglect of God and the Soul : and the indulging the carnal Appetite , though not in such enormous Excesses as the Prophane are guilty of , alienates the Minds of Men from due considering their Spiritual State , and lessens the preventive Fear that makes us serious and diligent to be found of God in Peace . And others are so involved in secular Business , that they are not at leisure , to regard the one Thing necessary : their Minds are so overshaded with the Cares of the present World , they cannot take a right Aspect of the World to come . The Flood broke in upon the old World , whilst they were eating and drinking , marrying and giving in marriage , buying and selling , and destroyed them all : The last Fire will devour this World in the same wretched incogitancy , and stupid neglect to prepare themselves for Judgment . As it was in the Days of Noah , so shall it be in the Days of the Son of Man. 'T is a divine and solemn Warning , Behold , I come as a Thief in the Night , blessed is he that watcheth and keepeth his Garments , lest he be found naked , without the Robe of Holiness , and be expos'd to confounding shame in that Day . When secure and careless Sinners shall say , Peace and Safety , sudden destruction will come upon them , as Travel upon a Woman with Child ; as surprisingly , as irresistibly , and they shall not escape . But the Wise foresee the Evil , and esteem it their incomparable Interest to secure the Favour of the Supream Judg. 'T is the Inference the Apostle makes from the Certainty of our appearing before the Righteous Judg , Wherefore we labour , that whether present , or absent , in this or the next Life , we may be accepted of him . This was his great Design , his chief Care , his Duty and his Glory : Never did any person more ardently aspire , and ambitiously endeavour for the obtaining a Kingdom , than he did to secure his own Acceptance with the Lord. In order to this , I will lay down the Rules of our Acceptance in that Day , and conclude the Argument . First , Unfained Faith in the Lord Jesus is absolutely necessary , that we may be accepted . This is such a belief of his all-sufficient Merits , and his merciful inclination to save us , that the guilty and self-condemned Sinner entirely consents to the Terms of the Gospel , as well as to the Priviledges of it , with a reliance upon his Merits , and a resolution to obey his Precepts . He is a Priest on a Throne , a Prince , and a Saviour , and so must be acknowledged and received . Upon this condition his Righteousness is freely imputed to us for our Justification unto Life , without which we must perish in our Sins . For , 1. The best Saints are guilty and deeply obnoxious to the Law , and the Judgment of God is invariably according to Truth ; so that appearing in their Sins , they will be cast for ever . God's Tribunal , like that of the severe Roman Judg , is Reorum Scopulus , a Rock that dashes in pieces all the Guilty that come to it . Therefore the Psalmist so earnestly deprecates , Enter not into Judgment with thy Servant , O Lord ; for in thy sight shall no Man living be justified . And the Apostle , tho' a transcendent Saint , devests himself of his own Righteousness , that he may be entirely covered with the Righteousness of Christ , and renounces all things , that he may be found in him as his Surety in that Day of Accounts , and obtain Pardon by vertue of his Satisfaction for Sin. We cannot perfectly obey the Commands , nor appease the Displeasure of God : but the expiatory Sacrifice of Christ propitiats the Divine Justice . This alone can make us stand in Judgment before the fiery Law , and the fiery Tribunal , and the Judg who is a consuming Fire , to all the Guilty that appear in their Sins before him . The Blood of the Mediator has sprinkled the Throne of God in Heaven ; and our Consciences being sprinkl'd with it by an unfeigned Faith , we may appear before God the Judg of all with an humble confidence , and enter into the Holy of Holies , the Celestial Sanctuary with joy . 2. Not only the pardon of our Sins , but the acceptance and rewarding of our Services with eternal Glory is upon the account of our Saviour's compleat Righteousness . There are defilements in the Persons , and defects in the works of the Saints . Their most holy and fervent Prayers are perfum'd by the Incense of his Intercession , and so become grateful to God. Our best Vertues are mix'd and shadowed with Imperfections ; but in him all Graces were conspicuous in their consummate degrees . Our Obedience , supposing it perfect , is of no desert : When we have done all , we are unprofitable Servants : but his Obedience was infinitely meritorious by the union of the Deity with his humane Nature , and is the foundation of the excellent Reward . Not that his Merits derive a value to our Works to make them worthy of eternal Glory : as some noble Mineral infused into Water , that is in it self without taste or efficacy , gives it a medicinal tincture and Virtue ; for this is impossible , since the infinite Dignity of his Person , and his most perfect habitual & actual Holiness , that are the fountains and reasons of his Merits , are incommunicable to our Persons and Works . But the active and passive Obedience of Christ is so satisfactory and meritorious , that God is pleased graciously to reward with the Crown of Life the mean Services of those who are by a lively and purifying Faith united to him . Secondly , Sincere Obedience , that is an uniform and entire respect to all the Commands of God , will alone be accepted in that day : for his Authority runs through all , and binds them on the Conscience . David had this Testimony from God himself , that he was a Man after his own Heart , that fulfilled all his Will. And St. John refers the decision of our state to this , If our Hearts condemn us of any allowed Sin of omission or commission , much more God will , who is greater than our Hearts , and knows all things . But if the illuminated tender Conscience doth not condemn us of insincerity , we have confidence towards God , that he will spare and accept us notwithstanding our Frailties , and give free and safe access into his Presence . The lives of many are chequer'd with a strange disparity , they are restrain'd from some Sins of apparent odiousness , but indulgent to others ; they are strict in some Duties , but loose and slack in others , as if they hoped by way of commutation to be accepted of God ; to expiate their Delinquencies in one kind by supererrogating in another . Some are painted Pharisees in the duties of the first Table , very exact in the formalities of outward Devotions , but gross Publicans in the duties of the second ; careless of Justice and Equity , and Charity to Men : Others are in appearance strictly moral in the discharge of their duties to Men , and negligent of their Obligations to God. But partial Obedience can never endure the trial of Conscience , much less of God. For what is the weak light of our Minds , to the pure Eyes of his Glory ? It will make us liable to inward rebuke now , and to open confusion at the last . St. Paul's rejoycing was from the Testimony of his Conscience , that in simplicity and godly Sincerity he had his Conversation in the World : and , as he expresses it in another place , it was his daily Exercise to have a Conscience void of Offence towards God , and towards Men. Tho our conquest of Sin be not compleat , yet our resolution and endeavours must be to mortify it in every kind . Tho our Obedience has not the perfection of Degrees , we must be equally regarding the Divine Law. If there be any secret-favour'd Sin , either of Omission or Commission , it will render our Petitions unacceptable at the Throne of Grace , and our Persons at the Throne of Judgment ; If I regard Iniquity in my Heart , the Lord will not hear my Prayer . The Law requires the performance of our Duty without abatement , or denounceth the Penalty without allay or mitigation : The Gospel has not relax'd the strictness of the Law , as 't is the Rule of Life , but as it was the condition of obtaining Life . Sincere Obedience is accepted by that gracious Covenant , where the Legal Perfection is wanting ; but that is indispensably required of all . I may illustrate this by a Passage of Alexander the Great , who being desirous to learn Geometry , applied himself to a skilful Instructer in it . But his warlike Disposition made him more capable to conquer , than to measure the Earth ; so that tired with the first Propositions , he desir'd his Master to make the Scheme more clear and plain , and easy to him : * To whom the Master replied , that the Theorems of that Science were equally difficult to all , and requir'd the same attention of Mind to understand them . Thus the Gospel of Mercy requires of all sincere Sanctification , and serious endeavours to perfect Holiness in the Fear of God , and without this none shall be exempted from Condemnation . To the sincerity of Obedience , I shall add a more restrained Notion of it as respecting Religion . The Duties of Piety consist of an outward and inward part ; and the one without the other , is but as a Carcass without a quickning Soul. Now there will be an exquisite Anatomy of the Heart in that Judgment , a discovery of all the Principles and Motives by which Men were acted ; and then he that is a Saint inwardly , in the Spirit , who with pure Aims and holy Affections hath served God , shall have praise of him . And those who have us'd God to injoy the World , that have assumed pretences of Piety for secular Ends , shall be reproved . This will be a cause of wonder in that day , that many who are highly esteemed by Men as excellent Saints , shall be an abomination to God. That in the broad way to Hell thousands go thither is sad beyond expression , but not strange at all : but that in the Path of Heaven any should descend to Hell , is astonishing . That those who live without God in the World , in the prophane neglect of his Worship , in a dissolute disorderly course , should fall under Condemnation , is believed of all : but that those who have appeared zealous in Religion , shall be at last rejected , is contrary to universal expectation . And not only the gross Hypocrite that deceives others , but he that deceives himself by the external practice of holy Duties , without correspondent lively Affections ; that prays with that coldness as if he had no desire to be heard , and hears with that carelesness as if he had no desire to be sanctified by the Word , and is conversant in other parts of divine Service in that slight manner , as if he had no design to be saved , shall by a convincing upbraiding Light see his Wickedness in dishonouring that God whom he pretended to worship , and neglecting his Soul. When the Upright as pure Gold shall be more radiant by the Fire , the Insincere like reprobate Silver shall not endure that severe trial . Thirdly , The frequent discussion of Conscience , and reviewing our Ways , is necessary in order to our comfortable appearing before our Judg. This is a Duty of constant Revolution : for while we are in Flesh , the best Saints , notwithstanding all their vigilance and diligence , are overtaken by surprizal , and sometimes overborn by strong temptations ; and 't is more necessary to beg for daily Pardon , than for our daily Bread. Under the Law , if any one had by touching a dead Body contracted Uncleanness , he was to wash his Clothes in the Evening , and not to lie down in his Uncleanness . This was typical of our Duty , that we should wash away our sinful Defilements every day in the purifying Fountain of Christ's Blood , that is set open for Sin and for Vncleanness . And the Method of the Gospel to obtain the grant of Pardon , and our comfortable Sense , and the blessed Effects of it is this , there must be a mournful Sight , and serious Acknowledgment of our daily Sins , and a judging our selves by the domestical Tribunal in our Breasts as worthy of Condemnation : for though we cannot satisfy Divine Justice for the least Sin , we must glorify it ; and with humility and fervency desire that God would graciously forgive our renewed Sins , with unfeigned Resolutions and Care against them for the future . Thus we are to sue out our Pardon for Sins committed every day . And whereas many Errors in regard of our frailty , and their fineness , do slip from us , we should with contrite Spirits implore the divine Majesty to cleanse us from our secret Sins , such as through ignorance or inadvertency escape from our observation . If we are obliged to be reconciled to an offended or offending Brother before the night , and the Sun must not go down upon our Wrath , much more to be reconciled to an offended God , that his Displeasure may be atoned . The Morning and Evening-Sacrifice was a Figure of the constant use of Christ's Merits and Mediation for us . The secure neglect of renewing our Repentance for our renewed Sins , deprives us of the Comforts of the Covenant , and will make the thoughts of Judgment as heavy as Mountains upon the Conscience , when 't is awakened out of its slumber . But when the Soul's Accounts are kept clear with Heaven every day , O what a blessed Rest does the penitent Believer enjoy in the Favour of God! O the divine Calm of Conscience , when our Debts are cancell'd in the Book of God's Remembrance ! If we should be unexpectedly summoned to appear before the Judg of all , the sight of our Sins will rather excite thankful Affections , and joyful Praises of God for his Mercy , that he hath pardoned them ; than fearful despairing thoughts of his Mercy , that he will not pardon them . And as this considering our ways leads to Repentance , and is a Remedy for past Sins , so 't is a powerful Preservative from Sins afterwards . For as in War the greatest care is to fortify the weakest Part of a besieged Town , and make it impregnable ; so a Christian , by the experience of his infirmity and danger , will be more wise and wary , more circumspect and resolved against those Sins whereby he has often been foil'd , to prevent the daily incursion , and sudden surreption by them . And according to the degrees of our Innocence , we have confidence of Acceptance with God in Judgment . Fourthly , Let us improve with a wise and singular diligence the Talents committed to our Trust : for in that day we shall be responsible for all that we have received . All the Blessings we possess , whether natural , our Life , our Faculties , our Endowments , our Health and Strength ; or Civil , Honour and Dignity , Riches and Reputation ; or Spiritual , the Gospel in its Light and Power , the Graces and Assistance of the Holy Ghost , as they are Gifts from God's Love , so they are Talents to be imployed for his Glory . We are Stewards , not Proprietaries : for the Supream Lord does not relinquish his Right in our Blessings , that we may dispose of them at our own pleasure , but hath prescribed Rules for our using them in order to his Glory , our own Good , and the Benefit of others . And 't is sad to consider that usually those who enjoy the greatest Gifts , render the least Acknowledgments , and the most abundant in Favours are most barren in Thankfulness . Time , that unvaluable Treasure , that is due to God and the Soul , the Price of which arises from the Work of Salvation to be done in it , how is it squander'd away ? Conscience would blush at the serious reflection that every day so much is spent in the Business of the World , or Pleasures , and so little redeemed for Communion with the Holy God : that as in the Prophetick Dream the lean Kine devoured the Fat , so unconcerning Vanities take up that time that should be employed for our last and blessed End. While Time is miserably wasted , the Soul lies a bleeding to everlasting Death . More particularly , we shall be accountable for all the days of the Son of Man that we have seen , all the special Seasons of Grace : these we should improve for our Eternal Advantage , to prepare us for the Divine Presence above . But alas , the Lord's Day that is consecrated for the immediate Service of God , and should be entirely spent in it , and in things that have a necessary subordination to it , yet neither the enforcement of Duty , nor incitations of Love prevail upon the most , conscienciously to imploy it in spiritual Affairs . If they afford their presence at the Publick Worship , 't is thought enough ; and , as if the rest of the Day was unsanctified Time , they waste it either in Complemental Visits , or Secular Business , in Recreations , or things impertinent to their Salvation . Riches are an excellent Instrument of doing good : Gold is the most precious and extensive Metal , and by a marvellous Art an Ounce may be beaten out into some hundred Leaves : but 't is a more happy Art by giving it , to enrich our own Souls , and supply the Necessities of many others . But great Estates are often used to foment Mens vicious guilty Affections , Pride , and Sensuality ; and 't is called * Greatness and Magnificence to waste them in sumptuous Vanities . I instance in these Talents , because they are usually abused to the dishonour of the Donor . If the slothful Servant that hid his single Talent in a Napkin , and returned it without advantage to his Lord , was cast into outer darkness , where there is weeping and gnashing of teeth ; a fearful Image of what will befal all unprofitable Persons , how severe will their Accounts be who lavish out their numerous Talents to gratify their carnal Appetites , and betray the Blessings of God to his Enemy the Devil ? Only the wise and good Servant , that with prudent Contrivance , and zealous Endeavours , improves his Talents , shall from the gracious Lord , in whom are all Attractives and Remuneratives of our Service , receive an excellent Reward . Fifthly , Another Rule of our Acceptance at the last Day is , That we must with Courage and Zeal maintain in our rank and places the Cause of Christ. For thus he declares expresly , Whosoever shall confess me before Men , him also will I confess before my Father which is in Heaven . But whosoever shall deny me before Men , him also will I deny before my Father which is in Heaven . When the Truth , Purity , and Power of Religion , in Doctrine , Worship , and Practice , is discountenanc'd and overborn , our Saviour commands , and will reward our undiscouraged visible Constancy in it . He will not only reign in our Hearts , but be honoured with our Lips , and in our Conversations . We usurp the Title of Christians , unless we adhere to our Duty in despite of all opposition . The Temptations that usually withdraw Men from confessing and glorifying Christ , are such as work upon the Passions of Fear and Shame . And the consideration of the last Judgment will fortify us against both . 1. Sometimes Religion exposes the Professors of it to the loss of all temporal Enjoyments , and of Life it self . And when the Honour of our Saviour requires such a Service of us , when that Confirmation is necessary to recommend Divine Truth to the Belief and Affections of others , when our chearful and couragious Example in suffering would animate those that are fearful to Constancy and Confession , then from Cowardise to withdraw our Testimony , is to betray him again . When our Duty is attended with extream Dangers , then the sincerity and perfection of our Love to Christ is brought to the strictest trial . As true Carbuncles are discovered in the Night , for the Darkness redoubles their Splendor ; so the fidelity of Christians is evident in Persecutions that enflame and excite their Zeal to magnify the Name of Christ in the sight of the World. There is no Fear in Love , but perfect Love casts out Fear . But Fearfulness hinders the expressing acts of Love to Christ , and betrays to Apostacy . For as every Passion is a Perturbation , so especially Carnal Fear that blinds and disturbs the Mind , and hinders the serious consideration of the Reasons of our Duty , and those Motives to persevere in it , that are the Fountains of our Strength . From hence the timerous are often treacherous , and Faith lies buried under the cold pale Ashes of Fear . Now the irregularity of this Passion is best cured by directing it to the most powerful Object . As the Rod of Moses swallowed up the Rods of the Magicians , so a stronger Fear will subdue that which is in a weaker degree . Our Saviour therefore threatens those that for the fear of Men ( who can but kill the Body ) dare not own and defend his Truth and Cause , that he will renounce them before his Father in the great Day , the immediate consequence of which will be the destruction of Body and Soul in Hell. If Earthly Potentates had a Jurisdiction over Heaven , if Men were to be tried by their Laws at the last Day , if their Power extended to Eternity , they might exact unlimited Obedience to their Wills ; but Conscience is a more desirable Friend and terrible Enemy than Caesar ; and all temporal Tribunals are subordinate and accountable to the Supream and Eternal : there is one Lawgiver and Judg , who is able to save , and to destroy for ever . It is the worst Perdition to secure our selves by the neglect of our Duty , when we ought to perish for the Glory of our Saviour . He that saves his Life shall lose it . 2. Shame wounds deeper the Breasts of some than Violence . Zedekiah would rather expose his Kingdom and Life to the Fury of the Chaldean Armies , than be himself exposed as an Object of Derision by surrendring it . And Satan who understands the temper of Mens Spirits , suits his Temptations accordingly . The Purity and Holiness of Religion , exprest in the Actions of the Saints , is by the seurrilous Reflections and bitter Sarcasms of prophane Persons made contemptible . This is as foolish and malicious , as if a Slave should reproach the Son of a King , that he was like his Father in his Countenance and Actions ; for by how much the resemblance of God's Holiness appears with more evidence and eminence in their Lives , their Divine Relation is more certainly and justly to be acknowledged . Yet how many are ashamed of this Glory ? And Zeal to vindicate the Honour of Religion is traduc'd and vilified , either as the Effect of designing Faction , or of the Indiscretion and Rashness of a weak Judgment and strong Passions . In every Age the faithful Servants of God are by scornful Titles despised : We are accounted , saith the Apostle , the Off-scouring of the World. But a generous Christian looks upon disgrace for the sake of Christ as his Honour . The Apostles rejoiced that they were accounted worthy to suffer shame for his Name . 'T is said of the Baptist , He was not that Light , but came to bear Witness to that Light : intimating as if that were the next degree of Dignity to it . And our Saviour , speaking of the Proofs of his Divine Mission , reckons up the Witnesses of such Dignity , that 't is not possible for Sacred Ambition to aspire to higher Honour , than to be in Conjunction with them : they are John the Baptist , his Miracles , his Father , and the Scriptures . Let us appeal then from the light depraved Fancies of carnal Men , to the wise and faithful Judgment and Authority of the Son of God. He will at the last Day , in the presence of his Father and all the Court of Heaven , give an incomparable Crown to all that have despised Shame for his sake . But those vile Spirits , whose Courage of Straw is quell'd by vain Opinion , and the Reproaches of Fools , and have deserted the Cause of Christ , shall then be clothed with Confusion ; for this we are assured by our Judg , That whosoever shall be ashamed of me and my words , in this adulterous and sinful Generation , of him also shall the Son of Man be ashamed when he cometh in the Glory of his Father , with the Holy Angels . If the unnatural Brothers were astonish'd when the Governor of Egypt told them , I am Joseph whom ye sold ; how much more will false Christians , when the Lord of Glory shall tell them , I am Jesus whom for base shame ye denied ? How will it confound those abject Wretches to be a spectacle of Abhorrence and Scorn before that Universal Glorious Confluence ? They would chuse rather to be covered under the Ruins of the World. If we value and desire the Approbation of the King of Angels , if we fear a final rejection from him , to obtain the one and avoid the other , we must entirely adhere to his Interest , without any respect to the eyes and esteem of the perverse deceived World. Sixthly , A cordial beneficent Love to the Saints , is a requisite Qualification of our Acceptance in the Day of Judgment . Then shall the King say to them on his right hand , Come ye blessed of my Father , inherit the Kingdom prepared for you from the foundation of the World. For I was an hungry , and ye gave me meat ; I was thirsty , and ye gave me drink ; I was a stranger , and ye took me in ; naked , and ye clothed me ; I was sick , and ye visited me ; I was in Prison , and ye came unto me . The Union and Endearments betwixt Christ and his People , are mutual and reflexive ; as they are extreamly tender of his Glory , so he is concern'd in all that is done to them . And though the Perfection of Love consists more in the Affection of the Heart than in outward Offices , yet our Saviour most congruously produces in Judgment the conspicuous Effects of Love to them , the supplying their Wants , allaying their Sorrows , owning them when obscured and deprest by Afflictions , and injuriously treated by others . This love of Service that is directed and exercised towards the Saints , for the Image of God shining in them , because they are the Children of God , and Members of Christ , and therefore extended to all in whom the reason of that Love appears , shall be gloriously rewarded : for he interprets what is done upon his Account to those who are his own by so many dear Titles , as done to himself . And what is more becoming his excellent Goodness , than to reward the Works of Mercy with saving Mercy ? But those who when Christ presents himself to them in his poor distressed Members , and sollicits their assistance , to protect them from Injuries , to refresh their Sorrows , to support them in their Exigencies , those that have Ability , but want Affection to do them good , and incompassionately neglect the suffering Saints , shall be sentenc'd to be tormented with the Apostate Angels for ever . What Indignity is it to the Son of God , that those for whom he shed his most precious Blood , should be in less value and regard with many , than the Dogs and Horses maintained for their pleasure ? And if those on the left hand shall be condemned to eternal Fire , for the coldness of their Love , how terrible will the Judgment be of those that from the heat of their Enmity outragiously persecute the Servants of Christ for his sake , in their Persons , Estates , Reputations , that with a worse than barbarous inhumanity seek their ruin ? Is there any Sin of a more mortal Guilt ? The infernal Furnace is seven-fold heated for the punishing such Wickedness . To conclude this Argument , let us observe the Command of our Saviour , To watch and pray always , that we may be counted worthy to stand before the Son of Man. These are Duties of universal Influence into our Lives , the one prevents Carelesness , the other vain Confidence in our selves ; and the consideration of Judgment to come , is the greatest Motive to them , and the first Principle of Holiness . This should work more powerful in us , considering the Day of Death is equivalent to the Day of Judgment to every Person ; for then a particular Sentence decisive and irrevocable passes , that shall be publish'd at the last Day . Methinks the Terrors of the Lord should engage our Souls and Senses to a continual preparation for his Coming . 'T is represented so as to affect the Eye , and keep it vigilant : Behold , the Lord comes with ten thousand of his Saints , to execute Judgment upon all . Behold , he comes in the Clouds , and every Eye shall see him . And to call the Ear , and make it attentive ; The Lord himself shall descend from Heaven , with the Voice of the Arch-Angel , and with the Trump of God. How circumspect should we be in all our Ways , since every Action shall be reviewed by our Judg ? St. Peter strongly infers from the dissolution of the World , as a most cogent Argument , that we should be exactly and universally Holy : Seeing then all these things shall be dissolved , what manner of Persons ought we to be in all holy Conversation and Godliness ? But the consideration of the eternal Judgment immediately succeeding the destruction of the World ; O how powerful should it be upon Conscience and the Affections to regulate the whole course of our Lives with a final respect to God's Tribunal ? In short , That which we read of the success of the Apostle's preaching to the Athenians upon the present Subject , the Immortality of the Soul , comprised in the Resurrection of the Body and the future Judgment , is the same in all times and places : And when they heard of the Resurrection of the Dead , some mocked ; and others said , We will hear thee again of this matter ; and others believed . There are three Differences of the Hearers of this Doctrine of so great importance : some deride it as an extravagant Fancy ; some believe it , and yield up themselves entirely in obedience to it ; others do not absolutely reject it , as the first , nor accept it , as the second , but have a Conjecture , or slight superficial Opinion of it , or a speculative Assent as to a history of things that do not concern them , and defer the serious consideration and applying of it to themselves . And of this third sort ( O Grief ! ) are the most of those who are Christians in Name . They delay till Death , the solemn reflecting upon the final Judgment , and the inevitable Consequence of it , a blessed or miserable Estate for ever . And whereas the Apostle , who had infallible assurance of God's Love , did with an holy severity and self-denial abstain from all carnal Complacencies that might hazard the never-fading Crown ; I keep under my Body , and bring it into subjection , lest by any means when I have preached to others , I should be a Cast-away . * Yet the most live and die in a secure state , without preparation to appear before the Presence of his Glory . FINIS . OF HEAVEN . BY WILLIAM BATES , D.D. LONDON , Printed by J. D. for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhil . 1691. OF HEAVEN . Psalm 16.11 . Thou wilt shew me the Path of Life : in thy Presence is fulness of Joy , at thy right Hand there are Pleasures for evermore . THE Divine Wisdom and Goodness was pleased , before and during the legal Dispensation , by various Predictions and Types to delineate the Person of our Redeemer , and the Work of Redemption , to prepare the Minds of Men for his Reception at his coming into the World. All the Evangelical Prophecies recorded in the Old Testament , as dispersed Rays , are conspicuously united in him , the Sun of Righteousness ; and as in a curious Piece of Mosaick Work , each Stone according to its natural Vein and Colour is so exactly disposed , and with that proportion join'd to another , that the lively Figure of the Humane Body , results from the Composure ; so by variety of Types , the intire Image of our Saviour's Life is represented from his first appearing on Earth , to his ascending to Heaven . Now the due comparing and observing the harmonious Agreement between the Prophesies and Types of the Old Testament , and the History of the New , is a powerful means to produce and establish a true lively Faith in the blessed Jesus as the promised Messiah : For it is an infallible Argument of the Divine Providence in disposing Times and Things so , as the Oracle should be verified in the Event , and the mysterious Figures substantially exhibited in the manifestation of the Son of God. 'T is true , his Miracles raised Admiration , and argued the concurrence of Power truly Divine : For the exercise of an absolute Dominion over the Order of Nature , is a Royalty reserved to God : but that his miraculous Operations were foretold , added more Authority to his Person , and Efficacy to his Doctrine . Therefore our Saviour himself , in answer to the publick Question sent from John the Baptist , whether he were the expected Saviour of the World , commanded the Messengers to tell him what they heard and said , The Blind receive their Sight , and the Lame walk , the Lepers are cleansed , the Deaf hear , and the Dead are raised up : Which healing Miracles were foretold by the Prophet Esay , as the clear and distinguishing Characters of the Messiah from all Seducers , when he should come . The fulfilling God's Word by the Works of Christ , of which there was sensible evidence , was an irrefutable testimony that his Miracles were true , and performed for the confirmation of the Truth . Now of all the chosen Saints that foretold the coming of Christ , the new Law of Grace , and the new Kingdom of Glory , that he should reveal and establish : Of all that represented him in various Particularities , concerning his Person and Offices , there was not a more illustrious Type than David , that by prophetical Words , and by prophetical Actions did so clearly describe him . In this Psalm composed by him , there is a mixture of History and Prophecy : Some things in the literal and immediate sense referring to David : I have set the Lord always before me ; because he is at my right hand , I shall not be moved . Our being at God's right Hand , implies the highest Honour ; his being at our right Hand , implies present and sure protection and defence . And of this David had the infallible Promise of God to secure his Hope , notwithstanding all his unrighteous and implacable Enemies . But the following Verses are applicable to David but in a lower sense , and by a remote Metaphor , and have their literal and principal Accomplishment in our Saviour . Thou wilt not leave my Soul in Hell , that is , in the State of the Dead ; nor suffer thy holy One to see Corruption : that is , the Body of our Saviour should be exempted from the corrupting Power of the Grave , and restored the third Day to Life . In this propriety and perfection of sense , the Prophecy is applyed by St. Peter to our Saviour's alone : for David died and saw Corruption ; and his Body still remains under the Dominion of Death . And this last Verse , Thou wilt shew me the Path of Life : in thy Presente is fulness of Joy , at thy right Hand are Pleasures for evermore ; is applied by the Apostle to Christ , his Resurrection , Ascension to Heaven , and sitting at the right Hand of the Majesty on high . Thou wilt shew me the Path of Life ; that is , introduce him into the Kingdom of Glory , and by experimental Fruition make him partaker of it : In thy Presence is fulness of Joy , at thy right Hand are Pleasures for evermore . In these words the Causes and Excellencies of the Heavenly Life are express'd . The Causes , are the glorious Presence of God , and the intimate application of his Presence , and discovery of his peculiar Love to the Saints . This our blessed Saviour had respect to , as the compleat Reward of his Sufferings : Thou shalt make me full of Joy with thy Countenance . And his right Hand implies his Bounty that dispenses , and his Power that secures our Happiness . The Excellencies of it , are fulness of Joy , and Pleasures for evermore . From the words I shall observe one Proposition . The enjoyment of the Divine Presence in Heaven , is the supream and everlasting Felicity of the Saints . In the discoursing of this Point , I will consider , First , The Place wherein the Divine Presence is gloriously reveal'd . Secondly , Shew that the enjoyment of the Divine Presence is the supream Felicity of the Saints . Thirdly , Prove that the Felicity shall be Everlasting . First , The Place wherein the Divine Presence is revealed . 'T is consistent with the Divine Immensity , to be differently present in some places . The essential Presence of God is the same every where ; the influxive declarative Presence of God is special , and wise in one place than another . He is more excellently present in the living Temples , his Saints on Earth , by the gracious and eminent Operations of his Spirit , than he is in the rest of the World : He is most excellently present in Heaven , by the clearest Manifestation , and the express Characters and Effects of the Divine Perfections . This inferior World is fram'd with exquisite Order ; The Earth is full of the Glory of the Lord : yet 't is but the Sediment of the Creation , the Habitation of Birds and Beasts , nay of rebellious Sinners : And by this we may raise our Thoughts to conceive something of the glorious Sanctuary of Life and Blessedness above . 'T is called the Heaven of Heavens , which is the highest Comparison to instruct and astonish us with the Amplitude and Glory of the Place . 'T is a Place becoming the Majesty of God , the Image of his Immensity . Our Saviour assures us , In his Father's House are many Mansions , to receive the innumerable company of glorified Saints . 'T is called the Excellent Glory , 2 Pet. 1.17 . The shining Firmament , with all the Luminaries that adorn it , are but the Frontispiece to the highest Heaven . All the Lustre of Diamonds , the Fire of Carbuncles and Rubies , the Brightness of Pearls are dead in comparison of its Glory . 'T is the Throne of the God of Glory , wherein his Majesty is reveal'd in the most illustrious manner . For Pleasantness 't is call'd Paradise , in allusion to the delightful Garden planted by the Hands of God himself for Adam , his Favourite , whilst innocent . There is the Tree of Life . There are Rivers of Pleasure springing from the Divine Presence . 'T is call'd the Inheritance of the Saints in Light ; to signify the Glory and Joy of the Place ; for Light has splendour , and conciliates chearfulness , and is a fit Emblem of both . As on the contrary , Hell is described by the blackness of darkness for ever : to signify the sadness and despair of the Damned ; and because in that centre of Misery , a perpetual Night and invincible Darkness increases the horror of lost Souls . Heaven for stability is called a City that has Foundations , whose Builder and Maker is God. The present World is like a Tent or Tabernacle set up for a time , whilst the Church is passing through the Wilderness : but Heaven is the City of the Living God , the Place of his happy Residence , the Seat of his eternal Empire . The visible World , with all its perishing Idols , shall shortly fall , this Beautiful Scene shall be abolish'd : but the supreme Heaven is above this Sphere of mutability , wherein all Bodies compounded of the jarring Elements are continually changing and dissolving : 't is truly call'd a Kingdom that cannot be shaken . Briefly , the wise Maker has fram'd it correspondently to the end for which it was designed : 't is the Seat of his Majesty , his Sacred Temple , wherein he diffuses the richest Beams of his Goodness and Glory , and his chosen Servants see and praise his adorable Excellencies for ever . Secondly , I will endeavour to shew , that the enjoyment of the Divine Presence in Heaven , is the supreme Felicity of the Saints . To make this supernatural Blessedness more easy and intelligible to us , the Scripture describes it by sensible Representations . For while the Soul is clothed with Flesh , Fancy has such a dominion , that we conceive of nothing but by Comparisons and Images taken from material things . 'T is therefore set forth by a Marriage-Feast , to signify the Joy and Glory of the Saints above . But to prevent all gross Conceits , we are instructed , that the Bodies of the Saints shall be spiritual , not capable of Hunger or Thirst , nor consequently of any Refreshment that is caused by the satisfaction of those Appetites . The Objects of the most noble Senses , Seeing and Hearing , the pleasure of which is mixed with Reason , and not common to the Brutes , are more frequently made use of to reconcile the blessed and Heavenly State to the proportion of our Minds . Thus sometimes the Saints above are represented on Thrones , and with Crowns on their Heads : Sometimes clothed in White , with Palms in their Hands : sometimes singing Songs of Triumph to him that sits on the Throne . But the real Felicity of the Saints infinitely exceeds all those faint Metaphors . The Apostle , to whom the admirable Revelation was exhibited , of the Sufferings of the Church , and the victorious issue out of them in the successive Ages of the World , tells us , it does not appear what the Saints shall be in Heaven . The things that God has prepared for those that love him , are far more above the highest ascent of our Thoughts , than the Marriage-Feast of a King exceeds in splendor and Magnificence , the Imagination of one that has always lived in an obscure Village , and never saw any Ornaments of State , nor tasted Wine in his Life . We can think of those things but according to the Poverty of our Understandings . But so much we know as is able to sweeten all the Bitterness , and render insipid all the Sweetness of this World. This will appear by considering whatever is requisite to constitute the compleat Blessedness of Man , is fully enjoyed in the Divine Presence . 1. An exemption from all Evils is the first condition of perfect Blessedness . The Sentence of the wise Solon is true , Dicique beatus Ante obitum nemo supremaque funera debet . No Man can be call'd happy whilst in this Valley of Tears . There are so many natural Calamities , so many casual , which no humane Mind can foresee or prevent , that one may be less miserable than another , but none perfectly happy here . But upon the entrance into Heaven , all those Evils , that by their number , variety or weight , disquiet and oppress us here , are at an end . Sin , of all Evils , the worst and most hateful , shall be abolish'd , and all Temptations that surround us and endanger our Innocence shall cease . Here the best Men lament the Weakness of the Flesh , and sometimes the violent Assaults of Spiritual Enemies . St. Paul himself breaks forth into a mournful Complaint , O wretched Man that I am , who shall deliver me from this Body of Death ? And when harrass'd by the buffets of Satan , renews his most earnest Addresses to God to be freed from them . Here our Purity is not absolute , we must be always cleansing our selves from the Reliques of that deep Defilement that cleaves to our Nature . Here our Peace is preserv'd with the Sword in our Hand , by a continual warfare against Satan and the World. But in Heaven no Ignorance darkens the Mind , no Passions rebel against the sanctified Will , no Inherent Pollution remains . The Church is without Spot or Wrinkle , or any such thing . And all Temptations shall then cease . The Temper was cast out of Heaven , and none of his poison'd Arrows can reach that purified Company . Glorious Liberty ! here ardently desir'd , but fully enjoyed by the Saints above . And as Sin , so all the penal Consequences of it are quite taken away . The present Life is a continual disease , and sometimes attended with that sharp sense , that Death is desir'd as a remedy , and accepted as a Benefit . And though the Saints have reviving Cordials , yet their Joys are mix'd with Sorrows , nay caused 〈◊〉 Sorrows . The tears of Repentance are their sweetest refreshment . Here the living Stones are cut and wounded , and made fit by sufferings for a Temple unto God in the new Jerusalem . But as in building of Solomon's Temple , the noise of a Hammer was not heard , for all the parts were fram'd before with that exact design and correspondence , that they firmly combin'd together . They were hewen in another place , and nothing remain'd but the putting them one upon another , and then as Sacred they became inviolable . So God the wise Architect , having prepar'd the Saints here , by many cutting Afflictions , places them in the eternal Building , where no Voice of Sorrow is heard . Of the innumerable Assembly above ; is there any Eye that weeps , any Breast that sighs , any Tongue that complains , or any appearance of Grief ? The Heavenly State is called Life , as only worthy of that Title . There is no infirmity of Body , no Poverty , no Disgrace , no Treachery of Friends , no persecution of Enemies . There is no more Death , nor Sorrow ; nor shall there be any more Pain : for former things are past away . God will wipe away all Tears from the Eyes of his People . There Salvation is compleat in all degrees . Pure Joy is the Priviledge of Heaven , unmixed Sorrows the Punishment of Hell. 2. A concurrence of all positive Excellencies is requisite to Blessedness . And these are to be considered with respect to the entire Man. 1. The Body shall be awak'd out of its dead Sleep , and quicken'd into a glorious immortal Life . The Soul and Body are the essential parts of Man ; and though the inequality be great in their holy Operations , yet their concourse is necessary . Good Actions are design'd by the counsel and resolution of the Spirit , but perform'd by the ministry of the Flesh. Every Grace expresses it self in visible Actions by the Body . In the Sorrows of Repentance it supplies Tears ; in religious Fasts , its Appetites are restrain'd ; in Thanksgivings the Tongue breaks forth into the joyful Praises of God. All our Victories over sensible Pleasure and Pain , are obtain'd by the Soul in conjunction with the Body . Now 't is most becoming the Divine Goodness , not to deal so differently , that the Soul should be everlastingly happy , and the Body lost in forgetfulness ; the one glorified in Heaven , the other remain in the Dust. From their first setting out in the World to the Grave , they ran the same race , and shall enjoy the same Reward . Here the Body is the Consort of the Soul , in Obedience and Sufferings , hereafter in Fruition . When the Crown of Purity , or Palm of Martyrdom shall be given by the great Judg in the view of all , they shall both partake in the Honour . The Apostle assures us , the Bodies of the Saints shall be revived and refin'd to a spiritual and glorious Perfection . Flesh and Blood , the Body with its terrene Qualities , is mutable and mortal , and cannot inherit the Kingdom of Heaven ; it cannot breath in so pure an Air. God tells Moses , No Man can see my Face and live : The sight of the Divine Glory is not consistent with such temper'd frail Tabernacles of Flesh. Nay , the Body must be freed from the innocent Infirmities that were inseparable from Adam in Paradise : for he was made a living Soul , i. e. the Soul united to the Body was the Fountain of the natural sensitive Life , which was in a perpetual Flux , the vital Heat wasting the radical Moisture , from whence there was a necessity of Food and Sleep to repair the Substance and Spirits , and preserve his Life in vigour : but in the Divine World , the Body shall be spiritual in its Qualities and the Principle of its Li●e : it shall be supported by the supernatural Power of the Spirit , without the supplies of outward nourishment , and exempted from all the low Operations of Nature : therefore our Saviour tells us , the Children of the Resurrection shall be equal to the Angels , prepar'd for the employment and Enjoyments of those blessed Spirits . And a substantial unfading Glory will shine in them infinitely above the perishing Pride of this World , and the Glory of the Flesh , that is but an appearance , like the false Colours painted on the Feathers of a Dove , by the reflection of the Light , which presently vanishes , when the Posture is chang'd , or the Light withdrawn . Of this we have a sure Pledg in the glorified Body of Christ , who is the first Fruits of them that sleep ; He shall change our vile Bodies , that they may be fashion'd like to his glorious Body , according to the working of his Power , whereby he is able to subdue all things to himself . What can be more glorious , than to be conform'd to the humanity of the Son of God ? This Conformity shall be the Work of his own Hands : and when Omnipotence interposes , nothing is difficult . The raising the Body to an immortal state of Glory , is as easy to the Divine Power , as the forming it first in the Womb. As the Sun labours no more in the Mines , in the forming Gold and Silver , the most precious and durable Metals , than in the production of a short-liv'd Flower . 2. The supream happiness of Man is in the Soul's Communion with God. This will appear by considering the principal Ingredients of Happiness : they are the excellence of the Object , and the vigour of the Actings upon it . The Life and Blessedness of God , is to know and love himself , according to his infinite Perfections . And 't is the highest happiness of the reasonable Creature to know and love God. For he is a spiritual infinite , unchangeable Good , and can fully communicate all that is requisite to intire Blessedness , Supply all the Wants , and satisfy all the Wishes of the immortal Soul. The Understanding and Will are our most comprehensive Faculties , the principles of our most eminent Operations . To know and to love are essential to the reasonable Soul , and in directing those Acts upon God , the Rectitude , the Perfection and Felicity of Man consists . As the intellectual Creature by setting its Mind and Heart upon earthly things , is degraded into a lower order , the thoughts and desires that are spiritual with respect to the principle from whence they proceed , are sensual and perishing with respect to their Objects : So when our noble faculties are exercis'd in their most lively and vigorous perceptions upon the supream Good , Man is advanc'd to an equality of Joy and Perfection with the Angels . Now in Heaven , God by his most evident and effectual presence , excites and draws forth all the active Powers of the Soul in their highest degrees ; and such is the immensity of his Perfections , fills their utmost Capacity , from whence a Divine pleasure , a perpetual Satifaction springs , a Joy that is as unspeakable as 't is eternal . To unfold this more particularly . 1. The Understanding shall clearly see the most excellent Objects . Now we know but in part . The naked Beauty of divine Things is vail'd , and of impossible discovery : and by natural or accidental weakness , the Mind is not proportionable to sustain that dazling brightness . But when that which is perfect is come , then that which is in part shall be done away . In that inlightned the State , manifestation of the Objects shall abundantly exceed the clearest revealing of them here . And the Understanding shall be prepar'd in proportion to take a full view of them . Therefore the Apostle compares the several Periods of the Church in respect of the degrees of Knowledg , to the several Ages of humane Life . When I was a Child , I spoke as a Child , I understood as a Child , I thought as a Child : but when I became a Man , I put away Childish things . In Children the Organs , either from the excess of moisture , or their smalness , are indispos'd for the vigorous exercise of the Mind : some strictures of Reason appear , a presaging sign what will be , but mix'd with much obscurity . But when the Organs are come to their just proportion and temperament , the Soul displays its strength and activity . To explicate this , it is requisite to consider the expressions in Scripture , that signify the eminent degrees of Knowledg in the Blessed . Our Saviour assures us , that the Pure in Heart shall see God. Sight is the most noble , extensive , and affective Sense , and therefore fit to notify the clear , sweet and satisfying intuition of God in Heaven . 'T is true , the Deity is spiritual and invisible to the Eye of the Body , infinite and incomprehensible to the Eye of the Soul ; but the glorified Saints so clearly understand the Divine Perfections , that our present knowledg of God , compar'd to that Vision , is but as the seeing of a dark Shadow in a Glass , to the immediate view of the living Substance and Person . The discovery of the Deity to us in the present state , is by his Works and Word : and both are imperfect , and far inferiour to the manifestation in Heaven . The absolute fulness of Perfection that is inseparable from the Godhead , is inimitable by any Creature ; for the Perfection of any Creature ; is limited in its kind as well as degrees . Therefore God was pleased by variety of effects and resemblances , to express and represent his Attributes , that our Minds might ascend by those steps to contemplate those Perfections that are in him eminently and beyond all comparison . The Light of Heaven in all its purity and lustre , is but a shadow of his unapproachable Brightness : all the Excellencies of visible things are but a weak representation of the Glory of his Atrributes , like the describing with a Coal the beautiful Colours of the Morning : and compar'd with the immensity of his Perfections , are like the describing in a sheet of Paper the vast Celestial Spheres . In his Word there is a more clear and full discovery of his Nature and Will , but according to our capacity of receiving . The Divine Attributes in Scripture are mask'd and shadowed under sensible Comparisons : for no Light shines into our Minds here but through the Windows of Sense . The intellectual Powers depend , as to the first notices of things , upon the lower Faculties and Senses : therefore as Elisha in reviving the Shunamite's Child , contracted himself to the proportion of the Child , and put his Mouth upon his Mouth , and his Eyes upon his Eyes , and his Hands upon his Hands ; so God is pleased to condescend to our Capacity , and to adapt the Expressions of his Majesty to the narrowness of our Imaginations . But in Heaven the Revelation of the Deity is much more glorious : and the Mind is clarified from those terrene Images that flow through the gross Channels of the Senses . In this present state our purest Conceptions of God are mix'd with Dross , and very imperfect ; but there the Gold shall be separated from the Dross , and our Conceptions be more proper and becoming the Simplicity and Purity of God. Here the Objects of Glory are humbled to the perception of Sense : Hereafter , the sensible Faculties shall be raised and refin'd , and made the Subjects of Glory . Now when Divine Light shines with direct Beams , and the thick Curtain of Flesh is spiritualiz'd and transparent , the Soul enjoys the clearest Vision of God. The Light of Nature was so defective as to the discovery of God's Compassionate Counsels to save the lost World ; and the Minds of Men were so darkned from the Fumes of their Lusts , that that Light was but the Hemisphere of the Night in comparison of the Revelation of the Gospel : as St. Peter expresses the happy Priviledg of Christians , and their consequent Duty , that they should shew forth the Praises of him who hath called them out of Darkness into his marvellous Light. And the Glorious Gospel compar'd to the Revelation of God in Heaven , is but as the Twilight of the Morning , wherein the Light of the Day is checker'd with the Shadows of the Night , to the Sun in its full Lustre . In Heaven we shall see God Face to Face : which signifies the clearest manifestation of his Glory , and of his Favour to the Blessed : for the Face is the Throne of Majesty and Beauty , and the Chrystal wherein the Affections are conspicuous . Accordingly when Moses prayed , I beseech thee shew me thy Glory ; God answered him , it was impossible , for no Man could see his Face , and live . And the form of Divine Blessing to the People of Israel was , The Lord make his Face to shine upon thee , and be gracious to thee . Whether the immediate Essence of God can be seen by the intellectual Creature , is a question , but we are sure in the Heaven of Presence , God exhibits himself to the Blessed in a most glorious manner : for according to the degrees of Excellency in the Work , such are the Impressions and Discoveries of the Cause . Now all gross material things in the low order of Nature , are but weak resultances from his Perfections , in comparison of their glorious Effects in the Divine World. The Glories of the Place , and of the Inhabitants the Angels and Saints , are the most noble Effects and Expressions of the Divine Attributes . But in a transcendent manner God exhibits himself in the glorified Mediator . He is stiled the Brightness of his Father's Glory , and the express Image of his Person ; to signify that God , in the Person of the incarnate Mediator , is so fully represented to us , that in him we have a view of God's unchangeable Perfections . This appears by the following words , that having purged us from our Sins , he sat down on the Majesty on high : for they respect the Son of God as united to the Humane Nature , in which he performed the Office of the Priesthood , and took possession of his Kingdom . During his humble State , tho darken'd with many afflicting Circumstances , the Divine Vertues , Wisdom , Goodness , Holiness , Power , were so visible in his Life , Revelations , and miraculous Works , that when Philip with that ardency of Affection , desir'd the sight of the Father , the only consummate Blessedness , shew us the Father , and it suffices : He told him , He that hath seen me , hath seen the Father . But how brightly do they appear in his Exaltation ? We shall see him as he is ; in the Majesty and Glory of the Son of God. The Apostle says , We shall know as we are known : This we are not to understand according to the exactness of the Expression ; for the Sun may be as well included in a spark of Fire , as God may be comprehended by our finite Faculties . Beyond the fullest discoveries we can receive of the Deity , there remains an intire infinity of Perfections , not to be known by the most intelligent Spirits : but as we are known , is a note of Similitude , not of Equality . The Light of a Candle as truly shines as the Light of the Sun , but not with that extent and splendor . We shall have such a perfect knowledg of God , as our Minds can receive , and our Hearts desire . We shall then see what we now believe concerning the glorious Nature of God , his Decrees and Counsels , his Providence and Dispensations . The sublimest Doctrine of the Christian Religion , above the disquisition and reach of Reason , is that of the Sacred Trinity , upon which the whole Oeconomy of the Gospel depends . In assenting to this , Faith bows the Head and adores . But such is the pride of the Carnal Mind , that it disdains to stoop to Divine Revelation : and the seeming wise Philosophers despised the Primitive Christians as Captives of a blind Belief . But this foul Reproach was as unjust as many others wherewith they designed to disgrace Christianity ; for the humility of Faith does not extinguish or darken the Light of Reason , but revives and increases it : what is more suitable to uncorrupt Reason , than to believe the Revelation God affords of his own Nature who cannot deceive us ? In the State above , where reason is rectified and inlarged , we shall understand that from Eternity God was sole existing , but not solitary ; that the Godhead is not confus'd in Unity , nor divided in number ; that there is a priority of Order , but no superiority among the Sacred Persons , but they are all equally possess'd of the same Divine Excellencies , and the same Divine Empire , and are the Object of the same Divine Adoration . Our Saviour tells his Disciples , In that Day ye shall know , that I am in the Father , that is by unity of Essence , and as naturally and necessarily God as the Father . This Promise immediately refers to the time of pouring forth the Holy Ghost upon them , after the Resurrection of our Saviour , but shall be fully accomplish'd in Heaven . All things of a supernatural Order shall be reveal'd . The great Mystery of Godliness , God manifest in the Flesh , the union of the high Perfections of the Divine Nature , with the innocent Imperfections of the Humane Nature , the contrivance of our Redemption , wherein there is an harmonious concurrence and concord of the principal Attributes of the Deity that seem'd irreconcileable : that product of the Divine Wisdom that is so ador'd by the Angels , that astonishes and saves us , shall be unfolded . The Divine Counsels in governing the World , the Designs , the Ways , the Orders and Operations of God's Providence shall be conspicuous . In some Dispensations of God , we discern the Eye in the top of his Scepter : the Wisdom , the Rectitude , the equity of his Providence is so visible in the defence of the Innocent , and his Justice and Power in the punishment of the Guilty , that it may convince the Atheists who deny a Providence , and causes all sincere Believers to admire and reverence it . But there are other Dispensations , the immediate Reasons of which are so conceal'd in the Bosom of God , that only the Lamb with whose Blood the Elect to Glory are written in the Book of Life , can reveal : Why the Light of the Gospel was never visible to so many Kingdoms ; why many are called , and few chosen , the unsearchable Ways , and incomprehensible Judgments of God , which St. Paul in an extasy admires , which 't is not lawful to inquire in here , we shall then understand in such a manner , that Light it self is not more clear . How often are the People of God here in miserable Perplexities ? and say with the Prophets , Verily thou art a God that hidest thy self , O God of Israel the Saviour ! 'T is true a stedfast Faith in the Providence of God , that all that he does , and all that he permits and disposes is best , will quiet their Passions , and change the tempestuous Ocean into the pacifick-Sea : but when they are admitted into the Council of State above , and see the immediate Reasons of his Decrees , what a heavenly Wonder , what an exquisite Pleasure will fill their Minds ? when the original Fountains of Wisdom , as clear as deep , shall be open'd , what sweet Satisfaction will be shed abroad in their Spirits ? They will see the Beauty of Providence in disposing temporal Evils in order to their eternal Felicity : that as in a curious Picture the darkest Tinctures are so dispos'd , as to give Life and Grace to the orient Colours : So all the Afflictions of this State were but shadows or foiles , to make their Faith , and Love , and Patience more resplendent , and their Reward more excellent . What our Saviour said to Peter , is applicable to the impenetrable dispensations of Providence to us in our mortal State : What I do , thou knowest not now , but shall know hereafter : then the Arcana Imperii , the Secrets of his Counsels , shall be unsealed , and we shall be able to expound the perplexing Riddle , how out of the Eater came Meat , and out of the Strong came Sweetness : we shall understand that his over-ruling Providence is most eminently glorified in extracting Good out of Evil ; for we shall know as we are known . 2. I will consider the blessed Effects of the Vision of God in Heaven upon the Saints . Our Saviour tells us , This is Life eternal , to know thee the only true God , and Jesus Christ whom thou hast sent . The beginning and introduction of our Felicity , is by a lively Faith here , the consummation of it is by present sight in Heaven . From the Vision of his Glory , there will be a resultance of his likeness imprest on us . We shall be like him , for we shall see him as he is . All the Perfection and Happiness of the Saints is comprised in that Promise . The Sun , when the Sky is clear and serene , forms its Image on a Cloud temper'd to receive it , with that orient brightness , that the Eye cannot distinguish between the Copy and the Original . Thus the uncreated Sun by powerful emanations transforms the Soul into its likeness , in that divine Degree of Holiness and Felicity , as gloriously resembles God. Moses by conversing with God in the Mount , and seeing his back-parts , return'd to the Israelites with such a radiancy in his Face ; that they could not look on it without a Vail . What an impression of Glory is in the Saints , who see his Perfections in their infinite lustre ? 'T is the priviledge of Christians in this Life , above the Church under the Law , They behold in the Gospel as in a Glass , the Glory of the Lord , and are chang'd into the same Image , from Glory to Glory : they become more Holy and Heavenly , more purified and adorn'd with his Vertues and Graces . Now if the Vision of Christ here in a Glass , an eclipsing Medium , be so influxive upon Believers , what an illustrious and infallible efficacy has the immediate , clear , and permanent view of his Glory upon the Saints in Heaven ? That sight is productive and conservative of his Image in its purity and perfection for ever . The Divine Presence affects the Saints with the most humble reverence and solemn veneration of God. This is an eternal respect due from the intellectual Creature to the Creatour , upon the account of his infinite and incommunicable Excellencies . He is distinguish'd not only from Idols , but from Creatures of the highest Order , by his essential supreme , and singular Name , I AM. Every kind of Being , every spark of Life , every degree of Perfection is from his Efficiency , and depends entirely upon his supporting Power . The most eminent Qualities of the Creatures are but in show and appearance , compar'd with the reality and stability of his glorious Nature . In the Scripture , Wisdom , Holiness , Goodness , Power , Truth , Immortality , are attributed to God , with the exclusion of all Creatures from those Prerogatives ; they being his essential , infinite and wise incomparable Perfections . They are separable Qualities in the Creatures , like the gilding and enamaling of baser Metal : but in the Deity , they are like substantial massy Gold. There is a vast distance between created Beings ; but the Distance between a Fly , or a Worm , and an Angel , is nothing to the distance between an Arch-angel and God : there being no comparison between finite and infinite . All Creatures equally vanish , and disappear as nothing compar'd to the glorious Creatour . As if one from the Region of the Stars should look down upon the Earth , the Mountains and Hills with the Vallies , would appear one flat Surface , an equal Plain , the height and the lowness of the several parts being indiscernible at that immense distance . Now in Heaven the Divine Majesty is most visible and most awful and adorable . The sublimest Spirits cover their Faces before his glorious Brightness . The Prophet Isaiah had a representation of Heaven : I saw the Lord sitting upon a Throne high and lifted up , and his Train filled the Temple . Above it stood the Seraphims : each one had six Wings : With twain he cover'd his Face , with twain he cover'd his Feet , with twain he did fly . And one cried to another , and said Holy , holy , holy Lord of Hosts , the whole Earth is full of his Glory . They highly honour him , by the reflection of his separate and peerless Excellencies , his Almighty Power , his Infinite Supremacy and Eternal Empire , in their consert of Praises . This is the principal Duty of Angels and Men to the blessed Creator for his admirable Perfections , and his excellent Benefits . The Evidence of it is so entire , that the reasonable Mind cannot suspend its Assent : for Goodness and Beauty , the Fruit and the Flower of amiable Things , do so recommend them to the Understanding and Will , that they powerfully allure and engage the Affections . Now these are in God in unspeakable degrees of Eminence . The Prophet breaks out in a rapture , How great is his Goodness , how great is his Beauty ! 'T was a Precept of the Ceremonial Law , that the Firstlings of the Flock , and the first and best Fruits of the Earth should be offer'd to God ; not as if the first that open'd the Belly was more valuable in his Account than the last , or the most early Fruits in the Spring more pleasing to him than the later in the Autumn ; but 't was instructive , that our Love , the first born of the Soul , and the beginning of its strength , should be consecrated to God. 2. In Heaven the Saints as perfectly love God as they know him . The Love of God is the Essential Character of a Saint , that distinguishes him from the Unregenerate . Indeed , it is strange that God , who is infinitely lovely , and infinitely liberal and benificent , should not prevail on the Hearts of all Men ; but if we consider the degeneracy of Mankind , how their Minds are depraved and deceived , and their Affections are vitiated , the Wonder will cease . Carnal Men have not due Conceptions of God , and will not attentively observe his amiable Perfections . St. John tells us , He that loveth not , doth not know God. Knowledg is the leading Principle in the Operations of the Soul. There must be a heavenly Eye to discover the heavenly Beauty , before there can be love of it . Now Men are in ignorant darkness , and are defiled in Flesh and Spirit , and therefore cannot love God who is glorious in Holiness . Without resemblance there can be no affectionate Union , which is the Essence of Love. The contrariety of Dispositions infers a contrariety of Affections . The Scripture expresses this in dreadful Colours : The carnal Mind is enmity against God : the Friendship of the World is enmity with God : that is , Pride , and Covetousness , and Sensuality , which are the Lusts of the Carnal Mind , and are terminated upon worldly Things , are inconsistent with the Love of God. The Justice of God is terrible to the Consciences , and his Holiness odious to the Affections of the Unrenewed ; 'Till by Divine Grace the Understanding is enlightned and purified to have right apprehensions of God ; till the Will and Affections are cleansed and changed ; till there be a resemblance of God's holy Nature , and a conformity to his holy Laws , they are not capable of delightful adhering to him , which is the internal essential Property of Love. But those who are partakers of the Divine Nature , the holy and heavenly taste , and see how good the Lord is , and according to the Illustrations of the Mind , such are the Impressions upon the Heart ; the Love of God in their Breasts here is like smoaking Flax , but in Heaven 't is a triumphant Flame . God is the first Fair , the Original of all amiable Excellencies , in whom they shine in their unstained Lustre and Perfection ; when he fully reveals himself , and displays the richest Beams of his Love and Glory , how transporting and endearing is that Sight ? Our Affections that are now scatter'd on many things , wherein some faint Reflections of his Goodness appear , shall then be united in one full Current to him , who is all in all . In Heaven the immense Treasures of his Grace are reveal'd : That when Man for his rebellious Sin was justly expell'd from Paradise , and under the Sentence of Eternal Death , God should not only pardon , but prefer us to the dignity of his Children , and prepare such a Glory for us , and us for such a Glory . This will inspire the Saints with such ardent Affections , that will make them equal to the Angels , those pure and everlasting Flames of Love to God. In Heaven we shall be with Jesus the Mediator of the New Covenant , who is seated at the right Hand of God. And how admirable will he appear to the Sense and Soul of every glorified Saint ? for we shall see the King in his Beauty . When our Saviour was upon the Holy Mount , and one vanishing Beam of Glory appear'd in his Transfiguration , Peter was so transported at the sight , that he forgot the World and himself : How ravishing then will the sight of him in his Triumphant Majesty be , when we shall be transfigur'd our selves ? Now while Believers are in the shadows of the earthly State , they love their unseen Saviour with such intense degrees of affection , as deface all the washy Colours , all the vain loves of things in this World : but when they are admitted into his shining Presence , and see him in the day of Celestial Glory ; with what an extasy of Affection will they be transported ? We shall then feel the endearing Obligations our Saviour has laid upon us , who ransom'd us with so rich a Price , and purchas'd for us such an unvaluable Inheritance . For in proportion as we shall understand his Greatness in himself , we shall his Goodness to us . The Eternal Son of God descended from the Heaven of Heavens to our lowly Earth ; and which is more , from the Majesty wherein he there reign'd , and was visible to the Angels , he became Man that he might die , to redeem us from the most woful Captivity , from Death , and the sting of Death , Sin , and the strength of Sin , the Law , and obtain a blessed Life and Immortality for us . O unexampled Love ! Greater Love hath no Man than this , to lay down his Life for his Friend : And what is the Life of a sinful Man , a vanishing Vapour , a Life mix'd with Troubles and Vexation ; and to lay down this for a Friend deservedly dear , is the highest expression of humane Love : But for the Son of God to lay down his Life , a Life without Sin , and without End , for Immortality was a Privilege due to his Innocence , and for Enemies , for the worst Enemies , Rebels by revolture from obedience to their Creator and King , is a Love truly Divine , and infinitely surpassing , not only the Affections , but the understanding and knowledg of all Creatures . Briefly , he gave his Life for us , and gives himself to us , the most excellent testimonies of Love that we can receive from Love it self , and we shall love him with all the strength of our glorified Spirits . 3. Union with God by Knowledg and Love , accomplishes the Perfection and Happiness of the Saints . The most pernicious effect of Sin , is the separation of the Soul from God : and the restoral of us to Happiness , is by re-union with him . This we obtain by Christ , who is Emanuel in his Nature , and by Office , who took our Flesh which he offer'd as a Sacrifice to God to atone his Displeasure , and gives his Spirit to dwell in us , as a permanent active Principle , by whose special operation Faith is produc'd in our Hearts ; that is , such a belief of his Love in redeeming us , as inspires us with a sincere and superlative Love to him ; and by these vital Bands we are united to him , and as his true Members , live the same Life with him in Grace and Glory . Now in Heaven our Union with God is more near and noble , more intimate and influential , more inseparable and eternal . 'T is observable in natural Causalties , that what is of a more refin'd and purer Nature , is more active and penetrating , and more closely unites with other things , than what is more gross and material . Light , which is the purest Quality in the World , actuates all Colours , and makes them visible , and actuates the Eye , and conveys the lively Image of the Object with shining Evidence into it . The Sun shoots its invisible Virtue into the deepest Mines . Fire is more subtile and pure than Water , and will pierce into solid Metals , which the Water cannot soak into . The glowing Iron seems to be all Fire . Now God is the purest Spirit , and of infinite energy , and can unite himself to our Spirits , more intimately than the closest Union between any Creatures in the World. He unites himself to the Understanding by an immediate irradiation , and discovery of his glorious Excellencies . In thy Light , saith the Psalmist , we shall see Light. He unites himself to the Will , by the infusion of his Love , and by that , drawing forth our Love to him . This Union is compleat in Heaven , and most communicative of the Divine Influences to the Saints , and consequently their conformity and fruition of God , is in the highest degrees that created Spirits are capable of . This is the most desireable and perfect State of reasonable Creatures ; for God is the ever-flowing Fountain of Felicity , the only stable Center of the Soul , wherein it reposes it self for ever . Accordingly the Psalmist speaks , Return to thy Rest , O my Soul , for the Lord hath dealt bountifully with thee . When the Soul opens its Eyes to the clear discoveries of the first Truth , in which is no shadow of Error , and its Breast to the dear and intimate imbraces of the Supream Good , in which is no mixture of Evil , and beyond which nothing remains to be known , nothing to be enjoy'd , what a Deluge of the purest and sweetest Pleasures will overflow it ? We cannot ascend in our Thoughts so high , as to conceive the excess of Joy that attends those Operations of the glorified Soul upon its proper Object . But something we may conjecture . Those who are possess'd with a noble Passion for Knowledg , how do they despise all lower Pleasures in comparison of it ? How do they forget themselves , neglect the Body , and retire into the Mind , the highest part of Man , and nearest to God ? The bare apprehension of such things that by their internal Nature have no attractive influence upon the Affections , is pleasant to the Understanding . As the appearance of Light , though not attended with any other visible Beauties , refreshes the Eye after long darkness : So the clear discovery of Truths , how abstract so ever , that were before unknown , is grateful to the intellective Faculty . Thus some have been strangely transported with the pleasure of a Mathematical Demonstration , when the Evidence , not the Importance , of the thing was so ravishing ; for what is more dry and barren of delight than the speculation of Figures and Numbers ? Solon when near his End , and some of his Friends that visited him were speaking softly of a Point of Philosophy , by that sound of Wisdom was awaken'd from the sleep of Death that was just seizing on him , and opening his Eyes , raising his Head to give attention ; being ask'd the reason of it ? Answered , That when * I understand what you are discoursing of , I may die . Such was his delight in Knowledg , that a little of it made his Agony insensible . But here are many Imperfections that lessen this intellectual Pleasure , which shall cease in Heaven . Here the acquisition of Knowledg is often with the expence of Health : The Flower of the Spirits , necessary for natural Operations , is wasted by intense Thoughts . How often are the Learned sickly ? As the Flint when 't is struck , gives not a spark without consuming it self ; So Knowledg is obtain'd by Studies that waste our faint sensitive Faculties . But then our Knowledg shall be a free emanation from the spring of Truth , without our labour and pains . Here we learn by circuit , and discern by comparing things ; ignorant darkness is dispell'd by a gradual succession of Light : But then perfect Knowledg shall be infused in a moment . Here , after all our labour and toyl , how little Knowledg do we gain ? Every Question is a Labyrinth , out of which the nimblest and most searching Minds cannot extricate themselves . How many specious Errors impose upon our Understandings ? We look on things by false Lights , through deceiving Spectacles : But then our Knowledg shall be certain and compleat . There is no forbidden Tree in the Celestial Paradise , as no inordinate Affection . But suppose that all things in the compass of the World were known , yet still there would be emptiness and anguish in the Mind : for the most comprehensive knowledg of things that are insufficient to make us happy , cannot afford true Satisfaction . But then we shall see God in all his Excellencies , the supream Object and End , the only Felicity of the Soul. How will the sight of his glorious Perfections in the first moment quench our extream Thirst , and fill us with Joy and Admiration ? 'T is not as the naked conception of Treasures , that only makes rich in Idea's , but that Divine sight gives a real interest in him . The Angels are so ravish'd with the Beauties and Wonders of his Face , that they never divert a moment from the contemplation of it . 2. The pure Love of the Saints to God is fully satisfied in the possession and enjoyment of him , and consequently the greatest delight and complacency is shed abroad in their Hearts . Love considered as an Affection of Friendship , is always attended with two Desires ; to be assured of Reciprocal Love , and to enjoy the Conversation of the Person beloved , the testimony of his Esteem and Good-will . This kind of * Affection seems to be inconsistent with that infinite distance that is between God and the Creature . But tho 't is disproportionable to the Divine Majesty , 't is proportionable to his Goodness . Accordingly our Saviour promises , He that loves me , shall be loved of my Father , and I will love him , and manifest my self unto him . And to confirm our belief of this astonishing Condescention , repeats it , If a Man love me , my Father will love him , and we will come to him , and make our abode with him . In the present state , the signs of God's special Favour are exhibited to his Friends . Now he bestows on them the honour of being his Sons , the Graces and Comforts of his Spirit , the precious Earnests of his Love , and Seal of their Redemption . But in eminency of degrees , the Emanations of his Love , and the Effects of his Beneficence , are incomparably more glorious in Heaven . Here the Saints are adopted , there crown'd . There he opens all the bright Treasures of his Wisdom , the Riches of his Goodness , the Beauties of his Holiness , the Glories of his Power , and by the intimate application of his Presence makes his Love most sensible to them . Infinite Goodness excites and draws forth all the Powers of the Soul , and fills the utmost Capacity and Expansion of the Spirit . From hence perpetual Pleasure and Satisfaction springs . O the pure Delights between God and glorified Souls ! God looks on them with an engaged Eye , as his own by many dear Titles , and is ravish'd with the Reflex of his own Excellencies shining in them . As the Bridegroom rejoices over the Bride , ( 't is the Language of Divine Love ) so their God rejoices over them . The Lord thy God in the midst of thee is mighty , he will save , he will rejoice over thee with joy : he will rest in his love ; he will rejoice over thee with singing . He is infinitely delighted in the communication of his Goodness to them . And what a blessed Rest do they find in the compleat fruition of his Goodness ? All their Desires quietly expire in his Bosom . What triumphs of Joy follow ? Can we frame a fuller Conception of Happiness , than to be perfectly loved by the best and most blessed Being , and perfectly to love him , and to partake of the richest Emanations of his Loving-kindness , that is far more valuable and desireable than Life it self ? How precious and joyful will the Presence of Christ be to the Saints ? 'T was his Prayer on Earth , Father , I will that they also whom thou hast given me , be with me , where I am , that they may behold my Glory . When the Saints are received into the Everlasting Kingdom , the first Object that draws their admiring regards , is Christ on the Throne . Inestimable Felicity ! whether we consider him as the Son of God , in whose conspicuous Countenance all the Glory of his Father shines , or as the Saviour of Men , and the Head of the Elect , upon a double account : partly , that he that loved us , and wash'd us from our Sins in his Blood ; after suffering all Indignities and Cruelties for our sake , has received the Reward of his meritorious Sufferings , the triumph of his Victory , being glorified with the Father with the Glory he had before the World was : and partly because every Member shall be conform'd to him in Glory . The sight of the Face of Moses when radiant , had no transforming Efficacy , for the Light of it was not in him as its Spring but by derivation . But the Son of God is Light essentially , and the sight of his Glory will transform us into his Likeness . And how dear and joyful is the presence of the Saints to Christ ? He then sees of the travel of his Soul , the fruit of his sharp Sufferings and bleeding Love , and is satisfied . How delightful is it to him to see all his Spiritual Progeny safely brought to Heaven , and made partakers of his Glory and Joy in his everlasting Kingdom ? For according to the extent of the Object , and dearness of the Affection , Joy rises . He will then present them to his Father with infinite complacency ; Behold , here am I , and the Children whom thou hast given me . The dearest Affections of Christ and the Saints in Heaven , are mutual and reflexive . In the Sacred Song , the expressions of Love , Desire , and Joy , borrowed from the espousals of Solomon and his beloved Wife , are , as it were , Characters in the Bark , to be understood in a spiritual Sense , of the Mystical Marriage of Christ and the Church . What endearing entercourse is there between the most perfect Lover and his Spouse inspir'd with the same pure Flam ? Here amiable Perfections attract his Eye and Heart : Thou art all fair , my Love , there is no spot in thee . His propriety in the Church is his unvaluable Treasure : My Vineyard which is mine , is ever before me . He repeats the word Mine , in the sweetest and most tender manner . And the Church , with the same harmonious Affections , speaks of Christ. She contemplates in a soft extasy his ever-satisfying Beauty . My Beloved is the chiefest of ten thousand , he is altogether lovely . She breaks forth in triumph , My Beloved is mine , and I am his . By all their expressions of joyful Love and Union , we may ascend in our Thoughts , what are the Joys of Heaven , where the Communion of Christ and the Church is entire and uninterrupted for ever ? If Faith and Love of our unseen Saviour produce a Joy unspeakable and glorious , as if Believers were wrap'd up to Paradise , or Paradise descended into them , what will the sight and fruition of him ? There is as great a difference in degrees between the Joy that flows from the assurance and application of Faith , and the Joy from Vision and full Possession , as between the impression of Joy the Forerunner of Christ felt , when he sprang in the Womb at the coming of our Saviour ; and his ravishing Joy , when he saw Christ , and pointed him out to his Disciples , Behold the Lamb of God , that takes away the Sins of the World. 3. The supream Joy of the Saints is for the Felicity and Glory of God himself . For as the holy Soul feels no more powerful motive to love God , than because he is most worthy of it , as he is God , a Being of infinite Excellencies , and therefore to be loved above the dearest Persons and Things , even it self ; so the highest Joy it partakes of is from this consideration , that God is infinitely blessed and glorious . For in this the supream desire of Love is accomplish'd , that the most beloved Object is perfectly honour'd and pleased . In Heaven the Love of the Saints to God is in its highest Perfection , and they see his Glory in the most perfect manner , which causes a transcendent Joy to them . And this is one reason why the Saints , tho shining with unequal degrees of Glory , are equally content . For their most ardent Love being set on God , that he is pleased to glorify himself by such various communications of his Goodness , is full satisfaction to their Desires . Besides , in those different degrees of Glory , every one is so content with his own , * that there is no possible desire of being but what he is . 4. In Heaven the innumerable Company of Angels , and the General Assembly of the Church of the First-born , as they receive Happiness from the sight of God , so they communicate the purest Pleasure to one another . An unfeigned ardent Affection unites that pure Society . Our Love is now kindled , either from a relation in Nature , or a civil Account , or some visible Excellencies that render a Person worthy of our Choice and Friendship : but in Heaven the Reasons are greater , and the degrees of Love incomparably more fervent . All Carnal Alliances and Respects cease in that supernatural State. The Apostle tells us , If I have known Christ after the Flesh , I know him so no more . By the Resurrection and Ascension of Christ he was transported into another World , and had communion with him as an Heavenly King , without low regards to the temporal Priviledg of conversing with him on Earth . The spiritual Relation is more near and permanent than the strictest Band of Nature . The Saints have all relation to the same Heavenly Father , and to Jesus Christ the Prince of Peace , and Head of that happy Fraternity . The principal Motives of Love here are the inherent Excellencies of a Person . Wisdom , Holiness , Goodness , Fidelity are mighty Attractives , and produce a more worthy Affection , a more intimate confederacy of Souls , than propinquity in Nature , or any carnal respects . Vertue is amiable in an old Person , tho wrinkled and deformed : Vice is hateful in a young Person , tho beautiful . There are clearer Eyes than those of Flesh , a purer Light than what is sensible , a diviner Beauty than what is Corporeal , and a nobler Love than what is sensual . David declares that all his delight was in the Excellent . But there are allays of this Spiritual Love here . For , 1. There are Reliques of Frailty in the best Men on Earth , some Blemishes that render them less amiable when discovered . Here their Graces are mix'd with Infirmities , and but ascending to Glory . Accordingly our Love to them must be regular , and serene , not clouded with Error , mistaking Defects for amiable Qualities . But in Heaven , the Image of God is compleat , by the union of all the glorious Vertues requisite to its perfection . Every Saint there exactly agrees with the first Exemplar , a Divine Beauty shines in them ever durable , a Beauty that darts no contagious Fire , that is inviolable and can suffer no injury . The Apostle tells us , The Church shall be glorious in Holiness , without spot or wrinkle , or any thing that may cast an Aspect of deformity upon it . 2. In the present state the least part of the Saints Worth is visible . As the Earth is fruitful in Plants and Flowers , but its Riches are in Mines of precious Metals , and the Veins of Marble hidden in its Bosom . True Grace appears in sensible Actions , but its Glory is Within . * The sincerity of Aims , the purity of Affections , the impresses of the Spirit on the Heart , the interior Beauties of Holiness , are only seen by God. Besides , such is the humility of eminent Saints , that the more they abound in spiritual Treasures , the less they show . As the heavenly Bodies when in nearest conjunction with the Sun , and fullest of Light , make the least appearance to our sight . But all their Excellencies shall then be in view . The Glory of God shall be revealed in them . And how attractive is the Divine Likeness to an holy Eye ? How will it ravish the Saints to behold an immortal Loveliness shining in one another ? Their Love is reciprocal , proportionable to the cause of it . An equal , constant Flame is preserv'd by pure Materials . Every one is perfectly amiable , and perfectly enamour'd with all . How happy is that state of Love ? The Psalmist breaks out in a Rapture , Behold how good and pleasant it is for Brethren to dwell together in Vnity ! Love is the Beauty and Strength of Societies , the Pleasure of Life . How excellent is the Joy of the Blessed , when the Prayer of Christ shall be accomplished , that they all may be one ; as thou Father art in me , and I in thee , that they also may be one in us . God is absolutely One in his glorious Nature and Will , and therefore unalterably Happy ; And their inviolable Union in Love , is a Ray of the Essential Unity between the Sacred Persons . There are no Divisions of Heart and Tongues , as in this Babel ; but the most perfect and sweetest Concord , an Eternal Agreement in Tempers and Inclinations . There are no envious Comparisons ; for Love that affectively transforms one into another , causes the Glory of every Saint to redound to the Joy of all . Every one takes his share in the Felicity of all , and adds to it . Such is the Power of that Celestial Fire wherein they all burn , that it melts and mixes Souls in such an entire Union , that by Complacence , and an intimate Joy , the Blessedness of all is , as it were , proper to every one ; as if every one were plac'd in the Hearts of all , and all in the Heart of every one . If in the Church of the First-born Christians in the earthly Jerusalem , the Band of Charity was so strict , that 't is said , the Multitude of Believers were of one Heart , and one Soul ; How much more intimate and inseparable is the Union of the Saints in Jerusalem above , where every one loves another as himself ? 'T is recorded of Alexander , that entring with Hephestion his Favorite , into the Pavilion of the Mother of Darius , then his Prisoner , she bowed to the Favorite , as having a greater appearance of Majesty , thinking him to be Alexander : But advised of her Error , she humbly begg'd his Pardon . To whom the generous King replied , You did not err , Mother , this is also Alexander . Such was their Affection , that whoever was taken of them , the other was taken in him ; the less ascending in the greater , without degrading the greater in the less . This is a Copy of the holy Love of the Blessed ; but with the same difference , as between the Description of a Star with a Coal , and its Beauty in its proper Aspect . And where all is Love , all is Delight . The Act it self is its own Reward . As that benign and pleasant Affection is enlarged with respect to the Object , and its degrees , such is the complacence and delight that results from it . In that blessed Society there is a constant receiving and returning of Love and Joy. And that double exercise of the Saints , in the perfect circle of Love , is like the pleasant labour of the Bees , who all the day are flying to the Gardens , and returning to their Hives , and all their Art is in extracting the purest Spirits from fragrant Flowers , and making sweet Honey . O how do they rejoice and triumph in the Happiness of one another ? With what an unimaginable tenderness do they embrace ? What Reciprocations of Endearments are between them ? O their ravishing Conversation , and sweet Entercourse ! for their Presence together in Heaven is not a silent Show . In the Transfiguration , Moses and Elias talk'd with Christ : We may understand a little of it , by the sensible complacence that is among sincere Friends here . In pure Amity there is a threefold Union : a Union of Resemblance , that is the principle of it ; likeness causes Love : a Union of Affection , that is its Essence ; 't is said of Jonathan , that incomparable Friend , his Soul was knit with the Soul of David , and he loved him as his own Soul : the Union of Conversation , that is requisite to the satisfaction of Love. What an entertainment of Love and Joy is there in the presence and discourses of dear Friends ! their mutual Aspects , like a Chain compos'd of Spirits luminous and active , draw and fasten their Souls to one another : The Felicity of Love consists in their Conversation . Now in Heaven whatever is pleasant in Friendship is in Perfection ; and whatever is distastful by Mens Folly and Weakness is abolish'd . With what excellent Discourses do they entertain one another ? If David felt such inward Pleasure from the sense of God's Favours , that he could not restrain the expression of it , but invites the Saints , Come and hear , all ye that fear the Lord , and I will tell you what he has done for my Soul. Certainly in Heaven , the Blessed with overflowing Affections recount the Divine Benefits : the admirable Methods , whereby the Life of Grace was begun , preserv'd and carried on in the midst of Temptations ; the continual Succession of Mercies in the time of their Hopes , and the Consummation of all in the time of their enjoyment . How joyfully do they concur in their Thanksgivings to God for the Goodness of Creation : in making them reasonable Creatures , capable to know , love and enjoy him , when they might have been of the lowest Order in the whole Sphere of Beings ; for his compassionate Care and Providence over them in this World , but especially for his sovereign and singular Mercy in electing them to be Vessels of Honour ; for his powerful Grace , in rescuing them from the cruel and ignominious Bondage of Sin : for his most free Love , that justified them from all their Guilt by the Death of his only Son , and glorified them with himself . They are never weary in this delightful Exercise , but continually bless him for his Mercy that endures for ever . We may judg by the Saints here , when they are in a fit disposition to praise God , what Fervors they feel in their united Praises of him in Heaven . The Psalmist in an Extasy calls to all the parts of the World to join with him ; The Lord reigns , let the Heavens rejoice , and the Earth be glad ; let the Sea roar , let the Fields be joyful , and all that dwell therein . He desires that Nature should be elevated above it self , that the dead parts be inspired with Life , the insensible feel motions of Joy , and those that want a Voice break forth in Praises , to adorn the Divine Triumph . With what Life and Alacrity will the Saints in their blessed Communion celebrate the Object of their Love and Praises ? The Seraphims about the Throne cried to one another , to express their Zeal and Joy , in celebrating his Eternal Purity and Power , and the Glory of his Goodness . O the unspeakable Pleasure of this Concert ! when every Soul is harmonious , and contributes his part to the full Musick of Heaven . O could we hear but some Eccho of those Songs wherewith the Heaven of Heavens resounds , some remains of those Voices wherewith the Saints above triumph in the Praises , in the solemn Adoration of the King of Spirits , how would it inflame our Desires to be join'd with them ? Blessed are those that are in thy House , they always praise thee . 3. The fulness of Joy in Heaven is everlasting , without defect , and without end . 1. 'T is undecaying , the productive Causes are conservative of it , being always equal . Those are the beatifick Object , and the continual fruition of it . Whilst we are here below , the Sun of Righteousness , as to our perception and sense , has Ascensions and Declinations , Accesses and Recesses . And our Earth is not so purified , but some Vapours arise that intercept his chearful refreshing Light. From hence there are alternate successions of Spiritual Comforts and Sorrows , of Doubts and filial Confidence in the Saints . 'T is a rare Favour of Heaven , when an humble Believer in his whole course is so circumspect , as not to provoke God to appear displeased against him : When a Christian ( as those tutelar Angels spoken of in the Gospel ) always beholds the Face of his Heavenly Father , and converses with him with an holy Liberty . And what a torment the hiding of God's Face is to a deserted Soul , only they know who feel it . External troubles are many times attended with more Consolations to the Spirit , than Afflictions to Sense ; but to love God with a transcendent Affection , and to fear he is our Enemy , no Punishment exceeds , or is equal to it . As his Loving-kindness in their esteem is better than Life , so his Displeasure is worse than Death . How do they wrestle with God by Prayers and Tears , and offer , as it were , a holy Violence to the King of Heaven , to recover their first serenity of Mind , the lost Peace of Heart ? How passionately do they cry out with Job , in the Book of his Patience , O that I were as in months past , as in the days when God preserved me : when his Candle shin'd upon my head , and when by his Light I walk'd through darkness : As I was in the days of my youth , when the Secret of God was upon my Tabernacle . And sometimes God delays the revealing himself even to his dearest Children ; not that he does not see their Necessities , and hears their Prayers , or is so hard that till their Extremities he is not moved with Compassion , but for wise and holy Reasons ; Either that they may not return to folly , if by any presumptuous Sin they forfeited their Peace ; or if they have been careful to please him , yet he may deprive them of Spiritual Comforts for a time , to keep them humble , and that with an obedient resignation to his Sovereign Pleasure they may wait for his reviving Presence . And then Joy returns greater than before . For thus God usually renders with interest what he suspended only for trial . But the Saints above are for ever enlightned with the vital splendor , and dear regards of his Countenance , always enjoy his beamy smiles . A continual effusion of Glory illustrates Heaven and all its blessed Inhabitants . And their Contemplation of God is fixed . If the Object , though extraordinary glorious , were transient , or the Eye so weak that it could only see it but by glances , the height of Joy would not be perpetual . But the mind is prepar'd with supernatural vigour , to see the brightness of God's Face , and by the most attentive application always converses with that blessed Object ; so that the Joy of Heaven is never intermitted for a moment . They always see , and love , and rejoice , and praise him . 'T is possible a carnal suspicion may arise in some , as if the uniform perpetual vision of the same Glory might lose its perfect delightfulness . For those who seek for happiness in the vanity of the Creatures , are always desirous of change , and have their Judgments so corrupted , that while they languish with a secret desire after an unchangeable Good , yet they conceive no Good as desireable , that is not changed . But to correct this gross errour of Fancy , let us a little enquire into the causes of Dissatisfaction , that make the constant fruition of the same thing here to be tedious . Sensible things are of such a limited Goodness , that not any of them can supply all our present wants , so that 't is necessary to leave one for another . And the most of them are Remedies of our diseased Appetites , and if not temperately used , are destructive Evils . Eating and Drinking are to extinguish Hunger and Thirst , but continued beyond just measure , become nauseous . Besides , the Insufficiency of their Objects , the Senses themselves cannot be satisfied all at once . The Ear cannot attend to delightful Sounds , and the Eye be intent on beautiful Colours at the same time . The Satisfaction of one Sense defeats another of enjoying its proper good ; therefore the same Object is not constantly pleasant , but the Heart is distemper'd from as many Causes , as there are desires unaccomplish'd . Add farther , all things under the Sun afford only a superficial delight , and miserably deceive the Expectations raised of them : and many times there is a mixture of some evil in them , that is more offensive , than the good is delightful . The Honey is attended with a Sting , so that often those very things we sigh after through vehement desire , when they are obtain'd , we sigh for grief . Now all these Causes of dissatisfaction cease in Heaven ; * for there is an infinite variety in God , and whatever is truly desirable is eminently enjoyed in him . And in his Presence all the Powers of the Soul are drawn out in their most pleasant exercise , and always enjoy their entire happiness . The fruition of him exceeds our most raised hopes , as much as he is more glorious in Himself than in any borrowed Representations . God will be to us incomparably above what we can ask or think . The compass of our thoughts , the depth of our desires are imperfect measures of his Perfections . And as he is a Pure Good in Himself , so he is prevalent over all Evil. 'T is evident therefore that nothing can allay the Joys of Saints when they are in God's presence . 2. Novelty is not requisite to ingratiate every Good , and make it perfectly delightful . † God is infinitely happy , to whom no Good was ever new . 'T is indeed the Sauce that gives a delicious taste to inferior things . For Men relish only what is eminent ; and the good things of this World are so truly mean , that they are feign to borrow a shew of Greatness by comparison with a worse estate preceding . But an infinite Good produces always the same pure equal compleat Joy , because it arises from its intrinsick perfection , that wants no Foil to commend it . The Psalmist breaks forth , Whom have I in Heaven but Thee ? This is no vanishing Rapture , but a constant joyful height of Affection . God , the essential Happiness of the Saints , is always perfectly lovely and delightful to them . 3. The glorified Saints in every Period of their happy state , have as lively a perception of it as in the beginning . To make this evident , we must consider that the pleasure of Novelty springs from a quick sense of the opposite terms , between our condition in the want of some desired Good , and after our obtaining it . Now the Mind is more intense on the advantage , and more strongly affected at first . One newly freed from the torments of a sharp disease , feels a greater pleasure than from a constant tenour of health . Those who are rais'd from a low state to eminent Dignity , are transported with their first change , but in tract of time the remembrance of their mean condition is so weakned and spent , that 't is like the shadow of a Dream , and proportionably their Joy is lessened . Honours like Perfumes , by custom are less sensible to those that carry them . But the Saints above always consider and feel the excellent difference between their suffering and triumphant state . They never lose that ravishing part of felicity , the vivid sense of past evils . Their reflections are always as strong on the Misery from whence they were rais'd to the pitch of Happiness , as in their first glorious Translation . In what an Extasy of wonder and pleasure will they be , from the fresh memory of what they were , and the joyful sense of what they are ? I was ( says the admiring Soul ) poor , blind , and naked ; but O miraculous and happy Alteration ! I am full of Light , enrich'd with the Treasures of Heaven , adorn'd with Divine Glory . I was under the tyrannous power of Satan , but he is bruised under my feet . I was sentenc'd to an everlasting separation from the Presence of God , my only Life and Joy ; but now am possest of my supream Good. O how transporting is the comparison of these wide and contrary extreams ? How beautiful and pleasant is the Day of Eternity , after such a dark tempestuous Night ? How does the remembrance of such Evils produce a more lively and feeling fruition of such Happiness ? How strangely and mightily does Salvation with Eternal Glory affect the Soul ? This gives a spritely accent to their everlasting Hallelujahs . This preserves an affectionate Heat in their Thanksgivings to their Victorious Deliverer . And thus their Happiness is always the same , and always new . Their Pleasure is continued in its Perfection . The number of Possessors cannot lessen their Felicity . The Divine Presence is an unwasted Spring of Pleasure , equally full and open to all , and abundantly sufficient to satisfy the immensity of their Desires . Envy reigns in this World , because earthly things are so imperfect in their Nature , and so peculiar in their Possession , that they cannot suffice , nor be enjoyed by all . But in Heaven none is touch'd with that base low Passion : for God contains all that is precious and desirable in the highest degrees of Perfection , and all partake of his Universal Goodness without intercepting one another . In the Kingdom of Heaven there is no cause for the Elder Brother to repine at the Father's Bounty to the Younger , nor for the Younger to supplant the Elder to obtain the Birth-right . The Heirs of God are all rais'd to Sovereign Glory , and every one enjoys him as entirely and fully as if solely his Felicity . God is a Good as indivisible as infinite , and not diminished by the most liberal communications of Himself . We may illustrate this by comparing the Price of our Redemption , and the Reward . The Death of Christ is a universal Benefit to all the Saints , yet 't is so applied to every Believer for his perfect Redemption , as if our Saviour in all his Agonies and Sufferings had no other in his Eye and Heart , as if all his Prayers , his Tears , his Blood were offer'd up to his Father only for that Person . The common respect of it the Apostle declares in those admirable words , that signify such an excess of God's Love to us , He that spared not his own Son , but deliver'd him up for us all , how shall he not with him also freely give us all things ? But to imagin that the * propriety of every Believer is thereby prejudiced , is not only false , but extreamly injurious to the Merit and Dignity , and to the infinite Love of Christ. Therefore the same Apostle tells us , The Life which I now live in the Flesh , I live by the Faith of the Son of God ; who loved me , and gave himself for me : as if he were the sole Object of Christ's Love , the End and Reward of his Sufferings . And this appropriating of it to himself , is no prejudice to the Rights of all others . St. John describes himself by that truly glorious Title , The Disciple whom Jesus loved . Could he speak this of himself without the injury and indignation of the other Disciples ? Certainly he might . For if we consider that incomprehensible Love of Christ , exprest to them all at his last Supper , after Judas was gone forth ; As the Father hath loved me , so I have loved you ; we may easily understand , that every one of them might justly believe that he was singularly beloved of Christ. They were all received in the Heart , though ( with John ) they did not all lean on the Breast of their Divine Master . Thus in Heaven God is the universal Treasure of all the Saints , and the peculiar Portion of every one , not engross'd by possessing , nor wasted by enjoying . * As by his Essence he equally fills the whole World , and every part of it ; and by his Providence equally regards all and every particular Creature ; so in Heaven he dispenses the Riches of his Love to all , that they cannot desire more , if every one of them were the sole Heir of all the Merits of his Son , and enjoyed him alone for ever . 2. The Blessedness of the Saints , as 't is without diminution , so 't is without end : 't is compleat and continual for ever . This makes Heaven to be Heaven ; the Security is as valuable as the Felicity . There is no satiety of the present , no solicitude for the future . Were there a possibility , or the least suspicion of losing that happy State , it would cast an aspersion of bitterness upon all their Delights ; it would disturb their peaceful Fruition , and joyful Tranquillity : as Hope in Misery allays Sorrow , so Fear in Happiness dashes Joy : and the more excellent the Happiness is , the more stinging would be the fear of losing it . But the Inheritance reserved in Heaven , is immortal , undefiled , and fades not away . And the Tenure of their Possession is infinitely firm , by the Promise of God , who is truly immutable , and immutably true , and by the Divine Power , the support of their everlasting Duration . Our Saviour assures his Disciples , Because I live , ye shall live also : and he lives for evermore . This blessed Priviledg the Saints have by Jesus Christ , ( who obtain'd eternal Redemption for them ) above the Grace given to Angels and Men in the first Creation . The Angels were upon trial of their Obedience , not in a determin'd State of Felicity . The first declination of Love and Subjection , was fatal to them . Woful Change ! how unlike to themselves in their Original Purity and Glory ! an unparallel'd Example of the Frailty of the Creature , and the Divine Severity . Man did stand in Paradise for a little while , and had a ruinous Fall with all his Progeny . But the glorified Saints sit with Christ in Heavenly Places , and enjoy an unchangeable Happiness , as permanent as the everlasting Author of it , and the everlasting Soul the Subject of it . With God is the Fountain of Life . Who can pluck them out of the Hands and Bosom of a Gracious God ? He will never withdraw his Love , and they shall never forfeit it : for Sin is from the perversness of the Will and the disorder of the Affections , join'd with some Error of the Mind . But in the Light of Glory , and full enjoyment of God , the Understanding is so perfectly illuminated , the Will and Affections so exceedingly satisfi'd , that 't is impossible they should apprehend erroneously , or desire irregularly . God is Love , and will kindle in the Saints a pure Affection that Eternity shall not lessen . In the present state , our Love is imperfect ; and as Fire out of its Sphere dies away by our neglect to feed it by proper Materials , enamouring Considerations of God. But in Heaven the uncreated Sun attracts every Eye with the Light of his Beauty , and inflames every Heart with the heat of his Love. The glorious Presence of God is in different respects the Cause and Effect of our Love to him , for the sight of God is the most powerful Attractive to love him , and Love fixes the Mind upon him . And the persevering Love of God assures the constant fruition of him : for by Love the supreme Good is possess'd and enjoyed . The Apostle tells us , Charity never fails , and therefore the Happiness of Heaven never fails . They enjoy a better Immortality , than the Tree of Life could have preserved in Adam . The Revolutions of the Heavens , and Ages , are under their Feet , and cannot in the least alter or determine their Happiness . After the passing of Millions of Years , still an entire Eternity remains of their enjoying God. O most desireable State ! where Blessedness and Eternity are inseparably united . O joyful Harmony ! when the full Chorus of Heaven shall sing , This God is our God for ever and ever . This adds an infinite weight to their Glory . This redoubles their Joys with infinite sweetness and security : for the direct pleasure of enjoying God , is attended with the pleasant reflection it shall continue for ever . They repose themselves in the compleat fruition of their Happiness . God reigns in the Saints , and they live in him for ever . Eternity crowns and consummates their Felicity . The Application . From what has been discoursed we should , 1. Consider the woful Folly of Men in refusing such an Happiness , that by the admirable Favour of God is offer'd to their choice . Can there be an Expectation , or Desire , or Capacity in Man of enjoying an Happiness beyond what is Infinite and Eternal ? O blind and wretched World ! so careless of everlasting Felicity . Who can behold , without compassion and indignation , Men vainly seeking for Happiness where 't is not to be found , and after innumerable disappointments flying at an Impossibility , and neglect their Sovereign and final Blessedness ? An Error in the first enquiry might have some colour of an Excuse , but having been so often deceived with painted Grapes for the Fruits of Paradise , that Men should still seek for substantial Blessedness to fill the Soul , in vain shows that can only feed the Eye , is beyond all degrees of Folly. Astonishing madness ! that God and Heaven should be despised in comparison of painted Trifles . This adds the greatest contumely to their Impiety . What powerful Charm obstructs their true judging of things ? What Spirit of Errour possesses them ? Alas , Eternal things are unseen ! not of conspicuous moment , and therefore in the carnal Ballance are esteemed light , against temporal things present to the Sense . It does not appear what we shall be : The Vail of the visible Heavens covers the Sanctuary , where JESUS our High-Priest is entred , and stops the enquiring Eye . But have we not assurance by the most infallible Principles of Faith , that the Son of God came down from Heaven to live with us , and die for us , and that he rose again to confirm our Belief in his exceeding great and precious Promises concerning this Happiness in the Future State ? And do not the most evident Principles of Reason and universal Experience prove , that this World cannot afford true Happiness to us ? How wretchedly do we forfeit the Prerogative of the reasonable Nature , by neglecting our last and blessed End ? If the Mind be darkned , that it does not see the amiable Excellencies of God , and the Will be depraved that it does not feel their ravishing Power ; the Man ceases to be a Man , and becomes like the Beasts that perish . As a blind Eye is no longer an Eye , being absolutely useless to that end for which it was made . And though in this present state Men are stupid and unconcern'd , yet hereafter their Misery will awaken them , to discover what is that Supream Good wherein their Perfection and Felicity consists . When their Folly shall be exposed before God , Angels , and Saints , in what extream confusion will they appear before that glorious and immense Theatre ? Our Saviour told the unbelieving Jews , There shall be weeping , and gnashing of Teeth , when ye shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdom of God , and you your selves turn'd out . They shall be tortur'd with the desire of Happiness without possible Satisfaction . 'T is most just that those who err without excuse , should repent without remedy . 2. Let us be seriously excited to apply our selves with inflamed desires and our utmost diligence to obtain this unchangeable Happiness ? In order to this we shall consider the causes of it , and the means whereby 't is obtain'd . The Original moving Cause is the pure rich Mercy of God that prepared it for his People , and prepares them for it . The procuring Cause is the meritorious efficacy of Christ's Obedience and Sufferings . This is expresly declared by the Apostle ; The wages of Sin is Death , but the gift of God is eternal Life through Jesus Christ our Lord. I. The designing , the preparation , and actual bestowing of the Heavenly Glory is from the Mercy of God. This will appear by considering , 1. That it is absolutely impossible that a meer Creature , though perfect , should deserve any thing from God. For enjoying its being and powers of working from his Goodness , the product of all is entirely due to him . And the payment of a Debt acquires no Title to a Reward . He is the Proprietary and Lord of all by Creation . Hence 't is clear that in the order of distributive Justice nothing can be challenged from him . 2. Besides , such is the infinite Perfection of God in Himself , that no benefit can redound to him by the Service of the Creature . When you have done all , say you are unprofitable Servants , for we have done but what we ought to do . The neglect of our duty justly exposes to punishment , but the performance of it deserves no Reward , because no advantage accrues to God by it . Who hath first given unto him , and it shall be recompensed to him again ? He challenges all Creatures even of the highest order . To speak strictly therefore , When God crowns the Angels with Glory , he gives what is meerly his own , and does not render what is theirs . If he should leave them in their pure Nature , or deprive them of their Being , he were no loser , nor injurious to them . For what Law binds him to enrich them with Immortal Glory , who are no ways profitable to him , or to preserve that being they had from his unexcited Goodness . No Creature can give to him , therefore none can receive from him by way of valuable Consideration . 3. There is no proportion between the best Works of Men , and the excellency of the Reward , much less an equivalence . 'T was the just and humble acknowledgment of Jacob to God , I am less than the least of all thy Mercies , those that common Providence dispenses for the support and refreshment of this temporal Life . But how much less than the glorious Excellencies of the supernatural Divine Life , wherein the Saints reign with God for ever ? The most costly , the most difficult and hazardous Services , are equally nothing in point of Merit , with the giving but a Cup of cold Water to a Disciple of Christ , there being no correspondence in value between them and the Kingdom of Heaven . The Apostle tells us , I count the Sufferings of the present Life are not to be compar'd to the Glory that shall be revealed in us . And suffering is more than doing . God rewards his faithful Servants not according to the dignity of their Works , but his own Liberality and Magnificence . As Alexander having ordered fifty Talents of Gold to be given to a Gentleman in Poverty to supply his want , and he surpris'd with that immense Bounty , modestly said , ten were enough ; He replied , If fifty are too much for you to receive , ten are too little for me to give ; therefore do you receive as Poor , I will give as a King. Thus God in the dispensing his Favours does not respect the meanness of our Persons or Services , but gives to us as a God. And the clearest Notion of the Deity is that he is a Being infinite in all Perfections , therefore all-sufficient and most willing to make his Creatures compleatly happy . 4. If a Creature perfectly Holy that never sinn'd is uncapable to merit any thing from God , much less can those who are born in a sinful State , and guilty of innumerable actual Transgressions , pretend to deserve any Reward for their Works . This were presumption inspir'd by prodigious Vanity . For , 1. By his most free Grace they are restored in conversion to that Spiritual Power by which they serve him . The Chaos was not a deader Lump before the Spirit of God moved on the Face of the Waters , than the best of Men were before the vital influences of the Spirit wrought upon them . And for this they are so deeply obliged to God , that if a thousand times more for his Glory were perform'd , yet they cannot discharge what they owe. 2. The continuance and increase of the powerful supplies of Grace to the Saints , who even since their holy calling by many laspes have justly deserved that God should withdraw his grieved Spirit , are new Obligations to Thankfulness : and the more Grace , the less Merit . 3. The best Works of Men are imperfect , allayed with the mixtures of Infirmities , and not of full weight in the Divine Ballance . If God should strictly examin our Righteousness , 't will be found neither pure nor perfect in his Eyes , and without Favour and Indulgence would be rejected . And that which wants Pardon , cannot deserve Praise and Glory . He shews Mercy to thousands that love him , and keep his Commandments . If Obedience were meritorious , it were strict justice to reward them . The Apostle prays for Onesiphorus , who had exposed himself to great danger for his love to the Gospel , The Lord grant he may find Mercy in that day . The Divine Mercy gives the Crown of Life to the Faithful in the day of eternal Recompences . II. The meritorious Cause of our obtaining Heaven , is the Obedience of Jesus Christ comprehending all that he did and suffered to reconcile God to us . From him as the eternal Word we have all benefits in the order of Nature , for all things were made by him , and for him , as the incarnate Word , all good things in the order of Grace . What we enjoy in Time , and expect in Eternity , is by him . To shew what influence his Mediation has to make us happy , we must consider ; 1. Man by his Rebellion justly forfeited his Happiness , and the Law exacts precisely the Forfeiture . Pure Justice requires the Crime should be punish'd according to its Quality , much less will it suffer the guilty to enjoy the favour of God. For Sin is not to be considered as an Offence and Injury to a private Person , but the violation of a Law , and a disturbance in the order of Government , so that to preserve the honour of governing Justice , an equivalent reparation was appointed . Till Sin was expiated by a proper Sacrifice , the Divine Goodness was a sealed Spring , and its blessed effects restrain'd from the guilty Creature . Now the Son of God in our assumed Nature offered up himself a Sacrifice in our stead , to satisfy Divine Justice , and removed the Bar , that Mercy might be glorified in our Salvation . The Apostle gives this account of it ; We have boldness to enter into the Holiest , by the Blood of Christ , by a new and living way which he hath consecrated for us through the Vail , that is to say , his Flesh. 2. Such were the most precious Merits of his Obedience , that it was not only sufficient to free the guilty contaminated Race of Mankind from Hell , but to purchase for them the Kingdom of Heaven . If we consider his Humane Nature , all Graces were born with him , as Rays with the Sun , and shin'd in the whole course of his Life in the excellence of Perfection . And the dignity of his Divine Person derived an immense Value to all he perform'd as Mediator . One Act of his Obedience was more honourable to God than all the Lives of the Saints , the Deaths of the Martyrs , and the Service of the Angels . God was more pleased in the Obedience of his Beloved Son , than he was provok'd by the rebellion of his Servants . Therefore , as the just Recompence of it , he constituted him to be Universal Head of the Church , supream Judg of the World ; invested him with Divine Glory , and with Power to communicate it to his faithful Servants . He is the Prince of Life . In short , it is as much upon the account of Christ's Sufferings that we are glorified , as that we are forgiven . The Wounds he received in his Body , the Characters of Ignominy , and Footsteps of Death , are the Fountains of our Glory . His Abasement is the cause of our Exaltation . If it be said , This seems to lessen the freeness of this Gift . The answer is clear ; This was due to Christ , but undeserved by us . Besides , the appointing his Son to be our Mediator in the way of our Ransom , was the most glorious Work of his Goodness . 2. The Means of our obtaining Heaven are to be considered . Though the Divine Goodness be free in its Acts , and there can be nothing in the Creature of Merit , or Inducement to prevail upon God in the nature of a Cause , yet he requires Qualifications in all those who shall enjoy that blessed unchangeable Kingdom . The Apostle expresly declares , 'T is not of him that wills , nor of him that runs , but of God that sheweth Mercy . But we must distinguish the Effects of this Mercy , which are dispensed in that order the Gospel lays down . The first Mercy is the powerful calling the Sinner from his corrupt and wretched State ; a second Mercy is the pardoning his Sins ; the last and most eminent is the glorifying him in Heaven . Now 't is clear that in this place , the shewing of Mercy , signifies the preventing Grace of God in Conversion ; for in the 18 th Verse , 't is said , God shews Mercy to whom he will , and whom he will he hardens . Where 't is evident that shewing Mercy is oppos'd not to condemning , but to hardning ; and consequently the intent of the words is this , That Divine Grace overcomes the Rebellious Will , softens the stiff and stubborn Heart , and makes it pliant to Obedience . This flows from his pure good Will and Pleasure , without the least Motive from the Inclinations or Endeavours of sinful Men. But the other Effects of God's Mercy require Conditions in the Subjects that receive them : for he pardons only penitent Believers , and glorifies none but persevering Saints . To make this clear , 't is worthy of Observation , The Gospel has several Denominations . 'T is called a Law , a Covenant , and a Testament . 'T is called the Law of Faith , and the Law of the Spiritual Life . As a Law , it signifies a new Right that God has most freely establish'd in favour of lost Man , that commands certain Duties , and sets before them Eternal Life as the Reward of Obedience , and Eternal Death the Punishment of Disobedience . According to this the trial and decision of Mens everlasting States shall be , which is the Character of a true Law. This Law of Grace is very different from the Law of Nature , that requir'd intire Innocence , and for the least omission , or accusing Act , past an irrevocable Doom upon the Offenders ; for that strictness and severity is mollified by the Gospel , which accepts of sincere persevering Obedience tho imperfect ; accordingly 't is called the Law of Liberty . But the Law of Faith is unalterable , and admits of no Dispensation from the Duties required in order to our being everlastingly happy . 2. The Gospel is stiled a Covenant , and that imports a reciprocal Engagement between Parties for the performance of the Matter contained in it . The Covenant of Grace includes the Promise of pardoning and rewarding Mercy on God's part , and the Conditions on Man's , with respect to which 't is to be perform'd . There is an inviolable dependence between them . He will be our God , to make us happy , but we must be his People to yield unreserved Obedience to him . He will be our Father , and we shall be his Sons and Daughters ; but 't is upon the terms of purifying our selves from all pollutions of Flesh and Spirit , and unfeigned endeavours to perfect Holiness in his fear . 'T is astonishing Goodness that he is pleased to condescend to such a Treaty with fallen Creatures : by a voluntary Promise he encourages them , but tho most free in making , 't is conditional in the performance . The constancy of his Holy Nature obliges him to fulfil his Word , but 't is if we do not fail on our part by carelessness of our Duty . A Presumer may seal Assurance to himself , and be deceived in this great Matter , but God will not be mocked . If we prove false in the Covenant , he will be faithful , and exclude those from Heaven that were neglectful of the Conditions to which it is promised . 3. The Gospel is stiled , a Testament sealed in the Blood of Christ , confirm'd by his Death . The Donation of eternal Blessings in it is not absolute and irrespective , but the Heirs are admitted to the possession of the Inheritance according to the Will of the rich liberal and wise Testator . There can be no regular Title or Claim made out without performing what is required . And this is the Will of God and Christ our Sanctification , without which we cannot enjoy it . Now from hence we may see the admirable Agreement between these two Notions , that Heaven is a Gift , and a Reward . 'T is a Reward in the order of giving it , not due to the Work , but from the Bounty of the Giver . God gives Heaven to those that faithfully serve him . But their Service was due to God , of no worth in respect of Heaven ; so that Man's Work is no Merit , and God's Reward is a Gift . Our everlasting Glory must be ascribed to his most free Grace , as much as the pardon of our Sins . I shall now proceed to consider , what the Gospel declares to be indispensably requisite in order to our obtaining of Heaven : this is compriz'd in the holy Change of Man's Nature , which I will briefly unfold , and shew how necessary it is to qualify us for Celestial Glory . 1. This holy Change is express'd in Scripture by the new Birth . Our Saviour , with a solemn repeated Asseveration , tells Nicodemus ; Verily , verily , except a Man be born again , he cannot see the Kingdom of God. Sin is natural to Man from his Conception and Birth , and infects with its Contagion all his Faculties . This is fomented and cherisht by Temptations that easily encompass him . The Understanding is polluted with evil Principles , full of strong Prejudices , and lofty Imaginations against the supernatural Mysteries of Salvation . 'T is full of Ignorance and Folly , and from hence either rejects them as incredible , or despises them as impertinent or unprofitable . The Will is depraved and perverse , full of unruly and unhallowed Affections . The Senses are luxurious and rebellious . In short , Man is so viciously and sensually inclined , so alienated from the Life of God , as if he had no diviner Part within him , that should aspire to a spiritual Blessedness , that should regulate and controul the excess of the inferiour Appetites . This is the unhappy Character Satan impress'd on him in his Fall , and without Renovation upon an infinite account he is uncapable of seeing God. This Renovation consists not in the change of his Substance , as the Water was miraculously turn'd into Wine at the Marriage in Cana of Galilee : the same Soul with its essential Powers , the same Body with its natural Senses , the Work of the Creator remains ; but in the cleansing of his stain'd Nature , in the sanctifying his Faculties that are the Springs of his Actions , the whole Man is quickned into a Divine Life , and enabled to act in conformity to it . And of this the new Birth is a convenient Illustration . An active Principle of Holiness is planted in him , that springs up into visible Actions . The Apostle particularly expresses it in his earnest Prayer for the Thessalonians , The very God of Peace sanctify you wholly , and preserve your whole Spirit , Soul and Body blameless , till the coming of Jesus Christ. Every Faculty is renewed , and every Grace infused that constitutes the Divine Image . The Mind is renewed by Spiritual Light , to believe the Truth and Goodness of unseen Things promised , the reality and dreadfulness of Things threatned in the Word of God. It sees the truest Beauty in Holiness , the highest Honour in Obedience to God , the greatest Equity and Excellence in his Service . The Will is renewed by holy Love , a purifying Flame , and feels the attractive virtue of our blessed End , before all desirable Things on Earth , and determines to pursue it in the vigorous use of proper means . The Body is made an holy Instrument fit for the renewed Soul. In short , the natural Man becomes Spiritual in his Perceptions , Resolutions and Actions . All things are become New. There is a firm assent , an inviolable adherence to those most precious Objects revealed in the Scripture , and a sincere chosen constant Obedience flows from the renewed Faculties . And from hence we may distinguish between regenerating Grace , and formal Hypocrisy in some , and the proficiency of Nature , and power of common Grace in others . A Hypocrite in Religion is acted from without , by mercenary base respects ; and his Conscience being cauteris'd , handles sacred Things without feeling : a regenerate Person is moved by an internal living Principle , and performs his Duties with lively Affections . Natural Conscience under the compulsion of Fear , may lay a restraint upon the outward Acts of Sin , without an inward Consent to the Sanctity of the Law. Renewing Grace cleanses the Fountain , and the Current is pure . It reconciles the Affections to the most Holy Commands . I love thy Law because 't is pure , saith the Psalmist . A Moral Principle may induce one to abstain from many Sins , and to perform many praise-worthy things in conformity to Reason . But this is neither sanctifying nor saving ; for it only prunes Sin as if it were a good Plant , and does not root it up ; it compounds with it , and does not destroy it . There may be still an impure Indulgence to the secret lustings of the Heart , notwithstanding the Restraint upon their Exercise . And many Duties may be done on lower Motives , without a divine respect to the Commands and Glory of God. But renewing Grace subjects the Soul to the whole Royalty of the Law , uniformly inclines it to express Obedience to all its Precepts , because they are pure , and derived from the eternal Spring of Purity . It mortifies Concupiscence , and quickens to every good Work , from a Principle of Love to God , and in this is distinguisht from the most refined unregenerate Morality . In short , there may be a superficial tincture of Religion from common Grace , a transient Esteem , vanishing Affections , and earnest Endeavours for a time after Spiritual Things , and yet a Person remain in a state of Unregeneracy . But renewing Grace is a permanent solid Principle , that makes a Man partaker of the Divine Nature , and elevates him above himself . This holy Change is wrought by Divine Power . Our Saviour tells Nicodemus , Except a Man be born of Water and the Spirit , he cannot enter into the Kingdom of God. The Analogy of a new Birth signifies , that 't is entirely the Work of the sanctifying Spirit , that conveys a Principle of Life in order to the Functions of it . 'T is the living Impression of God , the sole Efficient and Exemplar of it , the Fruit and Image of the Divine Vertues . 'T is exprest by the new Creature . The production of it is attributed to God's Power displaying it self in a peculiar excellent way , even in that precise manner , as in making the World. For as in the first Creation all things were made originally of nothing , so in the second , the Habit of Grace is infused into the Soul that was utterly void of it , and in which there was as little preparation for true Holiness , as of Nothing to produce this great and regular World. And altho there is not only an absolute privation of Grace , but a fierce resistance against it , yet creating invincible Power does as infallibly and certainly produce its Effect in forming the new Creature , as in making the World. From hence it appears that preventing renewing Grace is so intirely the Work of God ; as his forming the humane Body from the Dust of Earth at first . But with this difference , the first Creation was done without any sense in the Subject , of the efficiency of the Divine Power in producing it : but in the new Creation , Man feels the vital Influence of the Spirit , applying it self to all his Faculties , reforming and enabling them to act according to the quality of their Nature . And by the way we may observe the admirable Grace shewed to Man in the renovation of his corrupted Nature . In the composition of his Being are united a Spirit like the Angels , and a Body like terrestrial Animals , by which he partakes of the spiritual and natural Life : but he has peculiar Favours conferred upon him . For , whereas his Soul sinn'd with the Angels , and his Body dies with the Beasts , yet God is pleased to restore them by his glorious Power . An Angel after Sin never repents , and is therefore incapable of Pardon , and irrecoverably disinherited of Heaven : a Beast after Death never revives : but though Man sins and dies , yet his Soul may be renewed by Divine Grace , and his Body shall be raised in an incorruptible Glory . Now the indispensable necessity of this holy Change is evident from the Words of our Saviour , for he speaks universally , Except a Man be born again , he cannot see the Kingdom of God. He does not simply declare that an unregenerate Man shall not , but with the greatest Emphasis , cannot , to signify an absolute impossibility of it . The Jews highly presumed of the priviledg of their carnal Birth , they sprang from the pure and noble Blood of Abraham , God's Friend ; they had the Seal of the Holy Covenant mark'd in their Flesh : and hence it was proverbial amongst them , that every Israelite should have a part in the World to come . But our Saviour overthrows this vain conceit , and tells them that the supernatural Birth entitles to the supernatural Inheritance . Circumcision then , and Baptism now , without real Grace is an ineffectual sign , of no avail to Salvation . In the quality of Sons , we are Heirs of God's Kingdom . And that honourable Relation we have upon a double account ; by Adoption and Regeneration . Divine Adoption is not a meer change of our state , a naked Declaration that one shall be dignified with the Title of God's Son ; but a holy Nature is always infused into the Person , whereby he is made like to God in his Excellencies . In this it differs from humane Adoption , that gives the Name and Arms , the Honour and Estate of the Adopter to a Person , without conveying any of his intellectual or moral Endowments . Whom God adopts , he begets to a Divine Life . Besides , our Saviour purchased this high Priviledg for us : God sent his Son made of a Woman , under the Law , to redeem them that were under the Law , that we might receive the Adoption of Sons : By Union with him we receive the investiture of this Dignity . Now whoever is in Christ is a new Creature . For the quickning Spirit , that is to the Soul what the Soul is to the Body , the principle of Life and Strength , of Beauty and Motion , and an active purifying Faith that is influential upon all other Graces , are the Band of that vital Union : So that as all in Adam are universally corrupt by the first Birth , all that are in Christ are made holy by a new Birth . But of this I shall speak in the next Chapter more fully , under a distinct Head. Briefly , the Spirit of Grace that sanctifies , is the Spirit of Adoption that seals our Right to that Kingdom . Now the Reasons why this Change must be in order to our obtaining of Heaven , are these : 1. There is an exquisite Wisdom shines in all God's Works , in disposing them for the ends to which they are appointed : and is it not monstrously absurd to imagin , he will admit into his Presence and Kingdom , those that are absolutely unqualified for its Blessedness , and opposite to its Purity ? 2. His invariable Justice excludes for ever all unholy Persons from Heaven . For in the last Judgment God will be glorified as a Governour , in the distribution of Rewards with respect to the Obedience and Disobedience of Men. 'T is worthy of observation , that the Actions of God on the reasonable Creatures are of two sorts . Some proceed from his soveraign good Pleasure , of which there is no motive or reason in the Subjects on which they are terminated . Thus by a free and insuperable Decree ( when all Mankind , laps'd and miserable , was in his view ) he chose some to be Vessels of Mercy , and by priviledg separated them from the rest that finally perish . Now what induc'd him to place a singular Love on the Elect ? There was nothing in them to incline his Compassion , being equally guilty and depraved with the rest of the Progeny of Adam . This difference therefore is to be resolved into his unaccountable and adorable Will , as the sole cause of it . Thus God declares it to be his glorious Prerogative , I will have Mercy on whom I will have Mercy , and I will have Compassion on whom I will have Compassion . And this is no unjust acceptance of Persons : For as a Benefactor , he may dispense his own Favours as he pleases . A Gift from meer and arbitrary Bounty may be bestowed on some , and not on others , without injustice . But there are other Actions of God for which there is an evident reason in Men on whom they are terminated . Thus as the supreme Judg , without respect of Persons , he will judg and reward every Man according to his Works . The Evangelical Law ( as was toucht on before ) is the rule of eternal Judgment , and gives a right from the gracious Promise of God , to all penitent Believers in the Kingdom of Heaven , and excludes all impenitent Infidels . Divine Justice will illustriously appear then in distinguishing Believers from Unbelievers by their Works , the proper Fruits either of Faith or Infidelity . All the thick Clouds of Disgraces , Calumnies , Persecutions , that often oppress the most sincere Christians here , shall not then darken their Holiness ; and all the specious appearances of Piety , which the most artificial Hypocrites make use of to deceive others , shall not conceal their Wickedness . And accordingly the one shall be absolved and glorified , the others condemned and punish'd for ever . In short , without violation of his own righteous establishment in the Gospel , God cannot receive the unholy into his Glory . 3. Besides the Legal Bar that excludes unsanctified Persons from the beatifick vision of God , there is a moral incapacity . Suppose that Justice should allow Omnipotence to translate such a Sinner to Heaven , would the Place make him happy ? Can two incongruous Natures delight in one another ? The happiness of Sense is by an impression of Pleasure from a suitable Object : The happiness of intellectual Beings arises from an entire conformity of dispositions . So that unless God recede from his Holiness , which is absolutely impossible , or Man be purified , and changed into his likeness , there can be no sweet Communion between them . Our Saviour assigns this Reason of the necessity of Regeneration in order to our admission into Heaven : That which is born of the flesh , is flesh ; and that which is born of the Spirit , is Spirit . According to the quality of the Principle , such is what proceeds from it . The Flesh is a corrupt Principle , and accordingly the Natural Man is wholly carnal in his propensions , operations , and end . The Disease is turn'd into his Constitution . He is dead to the Spiritual Life , to the actions and enjoyments that are proper to it : Nay , there is in him a surviving Principle of Enmity to that Life : not only a mortal coldness to God , but a stiff aversation from him , a perpetual resistance and impatience of the Divine Presence , that would disturb his voluptuous enjoyments . The Exercises of Heaven would be as the Torments of Hell to him , while in the midst of those pure Joys his inward inclinations vehemently run into the lowest Lees of Sensuality . And therefore till this Contrariety , so deep and predominant in an unholy Person , be removed , 't is utterly impossible he should enjoy God with satisfaction . As it was necessary that God should become like Man on Earth , to purchase that Felicity for him , so Man must be like God in Heaven before he can possess it . Holiness alone prepares Men for Celestial Happiness ; that is against the corruption and above the perfection of meer Nature . I shall now proceed to consider more particularly what is requisite in order to our obtaining of Heaven . 1. Faith in the Redeemer is absolutely required of all that will partake of the Salvation purchased by him . God so loved the World , that he gave his only begotten Son ; that whoever believes in him , should not perish , but have Eternal Life . This is the Spirit and Substance of the Gospel , therefore I will briefly unfold it . The Son of God having assumed the human Nature , and performed what was necessary for the expiation of Sin , the Father was so pleased with his Obedience , that from his lowest State he rais'd him to Divine Glory , and gave him supream Authority , and all-sufficient Power to communicate that Glory to others . Thus our Saviour declares ; Thou hast given him ( i. e. the Son ) power over all Flesh , that he should give Eternal Life to as many as thou hast given him . And he exhorts the People , Labour for that Meat that endures unto Eternal Life , which the Son of Man shall give unto you , for him hath God the Father sealed . Now this glorious Life is not given to all , but only to those who are united to him . As Adam , the principle of the carnal corrupt Nature , derives Guilt and Death to all his Progeny : so Jesus Christ ( who is opposed to him ) the Head and Prince of the renewed State , communicates Life and Glory to his People . The Apostle expresses it , As in Adam all dye , his natural Descendants are involv'd in his Condemnation ; even so in Christ shall all be made alive : that is , all that are spiritually united to him , shall partake of his glorious Resurrection . And St. John tells us , He that hath the Son , hath Life ; and he that hath not the Son , hath not Life . The having the Son , upon which our right to Eternal Life depends , is believing in him . Faith has a principal Efficiency in receiving Christ , therefore 't is exprest by that Act ; But as many as received him , to them gave he power to become the Sons of God , ( and consequently Heirs of Glory ) so as many as believed on his Name . And Christ is said to dwell in our Hearts by Faith. This is not a meer assent to the Doctrines of the Gospel concerning the Dignity of his Person , that he is in so high and glorious a Relation of being the Eternal Son of God , and the infinite value of his Merits , whereby he is able to save all that come unto God by him , and his merciful compassionate Nature to embrace returning Sinners , and the excellency of the benefits purchased by him , but such a Belief as sways the Will and Affections to receive him upon God's terms for our Salvation . Faith is seated in the whole Soul , in the Mind and Heart , and accepts of Christ intirely as Prophet , Priest , and King. The parts of the Mediator's Office , are inseparably connected , and all the Effects of them are communicated to the same Persons . Jesus Christ is made of God to Believers , Wisdom ; to cure their Ignorance and Folly ; Righteousness , to abolish their Guilt ; Sanctification , to renew their Natures ; and Redemption , to free them at last from the Grave , and bring them to Glory . From hence 't is clear , that the Faith , which is justifying and saving , includes in its Nature , as dependance and trust in Christ as a powerful and merciful Mediator , that is able and willing to reconcile us to God , and make us for ever happy in his Favour ; so a sincere resolution of Obedience and Subjection to all his holy Commands , even to the plucking out of the right Eye , and the cutting off the right hand , the parting with the most pleasing or profitable Sins . For the Promises of God that are the Rule of Faith , make an offer of Christ upon these Conditions to us : Him hath God exalted with his right hand , to be a Prince and a Saviour , for to give repentance to Israel , and forgiveness of Sins . And only the Justified shall be glorified . Those therefore who desire a partial interest in him as a Saviour , out of absolute necessity to escape Hell , and will not out of Love submit to him as their Prince , have not that Faith that is unfeigned , and gives a title to Eternal Life by the Promises of the Gospel . 2. We must chuse Heaven as our supream Happiness , and regard it as the main end of our Lives . Man fell from his Duty and Felicity by preferring sensual Pleasure before the Favour of God , and became guilty of the greatest Disobedience and Dishonour to his Maker , and is restored by the holy change of his Will , the setting his Affections on a pure Spiritual Blessedness . This subliming the Will , and turning its Love and Choice from the Creatures to God , is the effect of Divine Grace , and wrought in a rational way . For Man is not moved as artificial Engines by force , nor as Brutes from necessity , their Faculties being determined by the outward application of Objects : he is not drawn up to Heaven by such a natural impression , as Steel by the Load-stone , nor forc'd by a violent motion as a Stone ascends , but as an understanding free Agent , by the direction of the enlightned Mind , and the consent of the Will , an elective unconstrained Faculty . And herein the Wisdom , Goodness and Equity of God's Transactions with Man appears . His Wisdom , in that as he has ordered in the whole sphere of Nature , that the active Powers of every Creature , be drawn forth into exercise for their preservation , and accordingly he is pleased to work in and by them ; so the Understanding and Will , the Principles of Operation in Man , are to deliberate and choose in order to his Happiness . Otherwise the rational Faculties would be in vain . His Goodness and Equity , in that he sets before them Eternal Life as the Reward of Obedience . God will be glorified by him as a Law-giver and a Benefactor , and has ordained in the Gospel , that all who chuse and diligently seek the Kingdom of Heaven shall infallibly obtain it , and none be deprived of it but for their neglect . The Decree of a final state of Misery , though not in time , yet is consequent in the order of causes to the obstinate reluctancy of Sinners against restoring Grace , and the wilful forsaking their own Mercies . Therefore God vindicates the Equity of his Proceedings with Men by their own Principles , and with tender pity expostulates , Why will ye die ? The corrupt Will , declining from God , and adhering to the Creature as its Happiness , is the true cause of Man's ruin . This will infinitely clear the Wisdom and Justice , the Purity and Goodness of God from all Imputation . The choice of Heaven for our Felicity is primarily to be determined , for 't is from the prospect of it that all holy Counsels derive their Life and Vigour . As in drawing the Picture of a Man , the first work is to delineate the Head , not only as the part that in dignity and eminence is above the rest , but as it regulates the drawing of the other parts , and gives a just proportion and correspondence between them , without which the whole Figure becomes disordered and monstrous . Thus in the moral consideration of Man , that which is primarily to be considered is the Soul , and its final Felicity , as incomparably more excellent than the Body and its Pleasures : for this will have a powerful influence upon the whole Life , directing to avoid what is inconsistent and impertinent , and to do what is conducive to it . Now this being a matter of unspeakable importance , I will , First , Shew what the regular Choice of Heaven includes , as to its Qualities and Effects . Secondly , Direct how to make this Choice . Thirdly , Present some powerful Motives to excite us to it . The Qualities of this Choice are three . 1. It must be sincere and cordial . 2. Early , in our first and best Days . 3. Firm and constant . 1. It must be sincere and cordial . The most essential and active Desire in humane Nature is to Happiness ; but there being two kinds of good Things presented to the Will , that solicit the Affections , the Pleasures of Sense , and spiritual Joys , from hence it is that that which makes Men happy is the Object of Election . And although there is nothing more uniform and inviolable than the natural inclination to Happiness , yet the great distinction of Mankind arises from this source , the regular or perverse use of this Inclination , the wise or mistaking choice of Happiness . Now the sincerity of our Choice is discovered , when 't is clear and entire , arising from a transcendent esteem of the Favour and Enjoyment of God as our chief Good , and absolutely requisite for us . And from hence it is evident that the Choice of true Happiness , necessarily includes the despising and rejecting of the false Happiness that stands in competition with it . There cannot be two reigning Principles in the Soul : for it cannot vigorously apply it self to two Objects at the same time . Our Saviour has decided it , No Man can serve two Masters , for either he will hate the one and love the other , or hold to the one and despise the other : ye cannot serve God and Mammon . The Masters are irreconcileable , and their Commands are directly opposite . It was as possible to place upon the same Altar the Ark of God , and the Idol of the Philistins , as that Heaven and the World should compound and take equal shares in our Affections . Indeed , if the Conceptions in the Mind are but faint and floating of the universal satisfying Goodness of the Object proposed to make us happy , the Will remains in suspence ; but when 't is clearly and strongly represented , the Heart is drawn entirely to embrace it . Divine Grace , by the illumination of the Understanding , purifies and changes the depraved Will , and heals the distempered Affections . The wise Merchant that had a discerning Eye saw reason enough to part with all , that he might gain the Pearl of Price , the Grace and Glory of the Kingdom of Heaven . The Apostle declares his resolute contempt of the concurrence of all the Prerogatives either the Law or the World could afford him , that he might have an Interest in Christ , the Reconciler and Restorer of Man to the Favour and Fellowship of God. But what things were gain to me , those I counted loss for Christ ; yea doubtless I count all things but loss for the Excellency of the Knowledg of Jesus Christ my Lord , for whom I have suffered the loss of all things , and do count them but dung , that I might win Christ. The glorious Gospel is the brightest and most pleasant Light that ever shone upon the World , a Revelation of the deepest Wisdom and most admirable Love , wherein the Combination of God's holy and wonderful Counsels for our Salvation is unfolded ; and accordingly St. Paul , with the greatest Life of Affection , sets forth his value of it , and by full and most vilifying Expressions , rejects all things in comparison of it . 2. The Sincerity of the Heavenly Choice is discovered by a zealous observance of the Means requisite in order to it . Inanimate things incline to rest in their Centre , the Rational intend and pursue it . The blessed End , when valued and respected according to its worth , excites and directs the Affections and Endeavours in that order and measure as is proportionable to its Excellency , and the Difficulties of obtaining it . There may be a naked estimation , and some desires of Eternal Happiness simply considered , yet the Will remains incompleat and undetermined in its choice : for the End in conjunction with the Means is propounded to us , and the carnal Man will not consent to the Means . He dislikes the Holiness of Religion , and will rather forfeit Heaven , than submit to such strict terms . Though with Balaam , in a fit of Devotion , he says , O that I might die the death of the Righteous , and that my last End might be like his ; yet from Indulgence to his sensual Inclinations , he will not live as the Righteous . All his Wishes of true Happiness are soon strangled by the predominant love of some Vanity . 'T is said of the Israelites , they despised the pleasant Land , not absolutely in it self , for it was the Glory of all Lands , abounding with things for the support and delight of Man ; but considering its distance , a Wilderness waste and wild interposing , and the Enemies to be encountred , they did not think it worthy of undergoing such Hazards and Difficulties . The Land of Canaan was a Type of Heaven , both with respect to its pleasantness , and the manner of the Israelites obtaining it . Their Title to it was derived from the rich Bounty of God , therefore 't is called the Land of Promise ; but it was to be possess'd by Conquest . Thus the Celestial Canaan is the pure Gift of God , but the actual enjoyment of it is obtained by victorious resistance , against the Enemies of our Salvation . And Carnal Men despise this pleasant Land , the Promise being inseparably joined with Precepts of Duty and Obedience , from which they are averse . But he that chuses sincerely , is joyful and vigorous in the use of means for acquiring his most desired Good. Ardent Affections , like Elijah's Chariot of Fire , ravish the Soul above this sensible World , to the place where God dwells in Glory . Zeal animates his Endeavours , as the Motion of the Heart diffuses the Spirits into the Arteries , to convey Life to all parts of the Body . One thing ( saith the inflamed Psalmist ) have I desired of the Lord , that will I seek after , that I may dwell in the House of the Lord all the days of my life , to behold the Beauty of the Lord , and to enquire into his Temple . The sensual Man is ranging abroad for satisfaction , and shoots all the Game that crosses his Eye ; but the Soul that has a discovering Light , and feeling heat of the divine Beauty , unites all its desires in God , and with affection to an Extasy longs for the enjoyment of him , and the endeavours are in some proportion to the desires . Our Saviour tells us , That from the days of John the Baptist until now , the Kingdom of Heaven suffers violence , and the violent take it by force . Some previous Rays of the Sun of Righteousness appeared in his Ministry , and produc'd such a holy Ardency in those Converts , that with all resolution , diligence and earnestness they sought to be partakers of the Blessedness revealed . Lazy Desires , easy Prosecutions , sluggish Attempts , discover that the Heart is not throughly engaged for the spiritual Eternal Good. When the End is truly designed , it will give Law to the Actions . This is visible in Men who are wholly led by Sense , how sagacious , how sollicitous are they to accomplish their Ends and base Designs ? They try all ways either by fine dissimulation , or toilsome industry , to obtain their Desires . No time is too much in their gainful Affairs , or voluptuous Enjoyments . They transform the Night to lengthen out the Day for their Profit , they vail the Day to lengthen out the Night for their Ease and Pleasure . But alas , Heaven is only regarded by the By ; as if the intellectual Soul were only given to dwell with the Body on Earth , the place of its Banishment , and direct Affairs here below , and not to lead in the way to Heaven , the place of its Nativity , and prepare for another World. The Work of Salvation is followed with that remiss degree of Affection , as if it were a slight matter whether performed or neglected . These Persons carry their Conviction in their Bosoms ; for they are ardent and active to obtain inferior and infinitely less concerning Ends , but with that cold application mind the superior nobler End of Man , that it is wholly frustrate , which plainly shews it was never seriously intended by them . The sight of Worldly Men so active and vigilant to prosecute their low Designs , should quicken us to seek with greater diligence and alacrity the Kingdom of Heaven , and the Righteousness thereof . A Carnal Wretch , urged by the sting of a brutish Desire , with what impatience doth he pursue the Pleasures of Sin that are but for a season ? An ambitious Person , with what an intemperate height of Passion does he chase a Feather ? A covetous Man , how greedily does he pursue the Advantages of the present World that passes away , and the Lusts thereof ? Ah! how do they upbraid our indifferent Desires , our dull Delays and cold Endeavours , when such a high Prize is set before us ? Who is able to conceive the ravishing Pleasure of the Soul when it first enters through the beautiful Gate of the Celestial Temple , and sees the Glory of the Place , and hears a Voice from the Throne , Enter into thy Master's Joy , to be happy with him for ever ? The serious belief of this , will draw forth all our active Powers in the Service of God. 3. The sincerity of our Heavenly Choice declares it self , in the temper and frame of our Hearts , with respect to all temporal Things in this World. For our main and happy End being established , that it consists not in secular Riches , and Honours , and the Pleasures of Sense , but in the clear Vision of God , the blessedness of the Spirit ; it follows that all present things are in our use so far Good or Evil , and to be desired or not , as they are profitable or prejudicial to our obtaining Salvation , as they conduct or divert us from Heaven . A wise Christian looks on temporal things not through the Glass of disordered Passions , that are impetuous and impatient for what is grateful to them , but with reference to his future Happiness . He considers the train of Temptations that attend an exalted Condition , and desires such a portion of these things , as may redound to the Glory of the Giver , and be improved for his own Salvation . This Purity of Affections our Saviour teaches us : For in his Divine Form of Prayer , the true Directory of our Desires , are set down in an admirable order all things we are to pray for . And they respect the End , or the Means . The End is the primary Object of our Desires , accordingly the two first Petitions concern our blessed End , as it respects God and our selves . We pray , Hallowed be thy Name , that is , by the reverence and adoration of all his Subjects : and , Thy Kingdom come , that is , for the manifestation of his Eternal Glory in the next World , that we may reign with him . The Means in order to this End are of two sorts . Some conduct to it by themselves , those are the good things desired in the third and fourth Petitions ; and some lead to it by accident , and those are the freedom from Evils express'd in the last Petition . The good things desired , either have a direct influence upon our obtaining Happiness ; and they are summ'd up in our universal Obedience to God's Will , express'd in the third Petition , Let thy Will be done on Earth as it is in Heaven ; or they are such as by way of subserviency promote our Happiness , and those we pray for in the fourth Petition , Give us this day our daily Bread. And 't is observable there is but one Petition for Temporal Blessings , and 't is the last in the order of those that concern good things . And that single Petition is so restrained , that 't is evident by its Tenour , that earthly things are not absolutely good to be desired for themselves , but relatively and subordinately to our eternal Good. Daily Bread we must ask of our heavenly Father , the necessary support of the present Life , without which we cannot exercise our internal or external Powers and Faculties in his Service , but not Delicacies and Abundance for the luxurious Appetite . The difference of Conditions in the present World is very great : as in Pharaoh's Dream , some Ears of Corn were so full and weighty that they bended with their weight ; others so thin and blasted , that they were as Stubble for the Fire . Thus some abound in all Felicities possible in this Life , others are chastened every Morning , under various and continual Afflictions . Now this infallible Principle being planted in the Heart , that all present things are to be improved with respect to our future Happiness , will moderate the Affections in Prosperity , so to use the World that we may enjoy God , and make us not only patient , but pleased in Adversities , as they are preparatory for Heaven . The Original of all the Sins and Misery of Men , is their perverse abuse of things , by turning the Means into the End , setting their Affections of Love , Desire , and Joy upon sensible things , as their proper Happiness , with inconsiderate neglect of the spiritual eternal state , to which all other things should be subservient . As if one diseased and sickly in a Forreign Country , that could not possibly recover Health but in his Native Air , in his return thither , invited by the pleasantness of the way , should take up his residence in it , and never arrive to his own Country . Among the West Indians some are * reported to be so swift in running , that no Horse can keep pace with them , and they have a constant rule in their Diet , to eat of no Beast , or Bird , or Fish that is slow in motion , fancying it would transfuse a sluggishness in them . The Christian Life is by the Apostle compar'd to a Race , and earthly things by an inseparable property of Nature load and depress the Soul , that it cannot with vigour run the Race set before it . The Believer therefore who intends for the high price of his Calling , and is true to his End , will be temperate in all things . Nay , he will not only be circumspect , lest they should check with his great Design , but wisely manages them in subserviency to it . St. Paul charges them that are rich in this World , to do good , to be rich in good Works , ready to distribute , willing to communicate , laying in store for themselves a good Foundation against the time to come , that they may lay hold of eternal Life . And the fixed aim at Heaven as our Felicity , will reconcile an afflicted state to us . When temporal Evils are effectual means to promote our everlasting Happiness , the amiableness and excellency of the End changes their Nature , and makes those Calamities that in themselves are intolerable , to become light and easy . The Poor , the Mourners , the Persecuted are blessed now , because theirs is the Kingdom of Heaven . The Apostle , tho under variety of sharp Troubles , yet expresses his sense with that mitigation , as but lightly touch'd with them : as sorrowful , but always rejoicing . From hence he tells us , that with unfainting courage he prosecuted his glorious End. For our light Afflictions that are but for a moment , work for us a far more exceeding weight of Glory . This seriously believed and considered , will make us understand the Harmony and Consent of the most discordant parts of God's Providence . This will reconcile the severity and roughness of his Hand , with the tender Compassions of his Heart towards his Servants . This will dry up Rivers of unprofitable Tears that flow from the Afflicted , and make the Cross of Christ a light burthen . For their heaviest Afflictions are not only consistent with his Love , but the Effects of it , being influential upon their Happiness . We are now toss'd upon the alternate Waves of Time , but 't is that we may arrive at the Port , the blessed Bosom of our Saviour , and enjoy a peaceful Calm ; and so we shall be ever with the Lord. Words of infinite sweetness ! This is the Song of our Prosperity , and the Charm of our Adversity : Well might the Apostle add immediately after , Therefore comfort one another with these Words . 4. The sincere Choice of Heaven as our final Happiness , will make us aspire to the greatest height of Holiness we are capable of in the present state . For the End has always a powerful Vertue to transform a Man into its Likeness : and Heaven is a state of perfect conformity to the Holy God. This difference is observable between the Understanding and the Will in their Operations : The Understanding in forming Conceptions of Things , draws the Object to it self . The Will is drawn by the Object to it chuses , and is always fashioning and framing the Soul into an intire conformity to it . Thus Carnal Objects when propounded as the End of a Man , secretly imprint on him their Likeness , his Thoughts , Affections , and whole Conversation is Carnal . As the Psalmist speaks of the Worshippers of Idols , they that make them are like unto them , so is every one that trusteth in them : whatever we adore and esteem , we are changed into its Image . Idolaters are as stupid and senseless , as the Idols to which they pay Homage . Thus when God is chosen as our supream Good and last End , by conversing with him , the Image of his glorious Holiness is derived on the Soul , and it becomes Godly : the Heart is drawn by his attractive Excellencies , and the Life directed to him . This being a Point of great importance , I shall further prove and illustrate it . There is no deliberating about the degrees of that which is loved for it self as our End. More or less may respect the Means that are valued and used to obtain it , but the Love of the End is vast and unlimited . A Physician endeavours to recover his Patient to sound and perfect Health , that being the End of his Art. He that seeks for Honour or Riches , is not content with a Mediocrity of Success , but drives on his Affairs to the full period of his Desires . An ardent lover of Learning with a noble jealousy strives to excel others in Knowledg . In short , no Man designs and longs for a thing as his Happiness , but will use all diligence to gain the present and full possession of it . Therefore it cannot be imagined that any Person sincerely propounds the enjoyment of Heaven as his End , but Love will make him fervent and industrious to be as Heavenly as is possible here . He will strive by blessed and glorious Gradations , to ascend to the perfection of his Aims and Desires , to be holy as God is holy in all manner of Conversation , to be pure as Christ is pure . We have an admirable instance of this in St. Paul , who declares , Brethren , I count not my self to have apprehended ; but this one thing I do , forgetting those things which are behind , and reaching forth unto those things which are before , I press toward the Mark , for the Prize of the high Calling of God in Christ Jesus . His Progress was great , yet that did not make him slack in the prosecution of his End. He laboured to attain the Precedent of our Saviour , to feel the Power of his Death and Life , to apprehend Christ intirely and perfectly as Christ had apprehended him . He was very diligent to improve the Divine Image in his Heart and Life . From hence we may discover the vanity of their Hopes , that are of luke-warm Affections in Religion , ( the abhorr'd character of Laodicea ) who esteem it a prudent Principle , as convenient for their carnal ease and interest , not to be earnest in following Holiness . Vices in mediocrity are tolerable with them , only the excess is condemned . They content themselves with a mediocrity in Religion , and are presumptuous and secure , as the Church that said , I am rich , and have need of nothing . They boast as if they had found out the temperate Region between the burning Line and the frozen Pole. They account all that is above their degrees in Religion , to be furious or indiscreet Zeal , and all below to be dead , cold Profaneness . They censure those for Hypocrisy or unnecessary Strictness , who are visibly better , and stand upon proud comparisons with those who are visibly worse . And thus set off themselves by taxing others . But how easily do Men deceive and damn themselves ? Can we have too much of Heaven upon the Earth ? Can we become too like God , when a perfect conformity to him is our Duty and Felicity ? Indeed Moral Vertue consists in a Mediocrity , not of the habitual Quality , but of the Affections and Actions between the vicious extremities . Fortitude consists in the mean between Cowardise , and rash Boldness ; but how much the more confirm'd the couragious Habit is , so much the more a Man excells in that Virtue . Liberality consists between an indiscreet Profuseness , and sordid Avarice ; Patience between a soft Delicacy , and stupid Insensibility . Thus Philosophic Virtue glories in its Beauty as pure and intire , between two vicious Deformities . And the Religion of many is Paganism drest up in a Christian Fashion . But this mediocrity only belongs to inferiour Vertues , that respect things of created limited goodness , and is determined according to the worth of their Nature . But divine Graces respect an Object supreamly Good , and their perfection consists in their most excellent degrees , and the most intense Affections and Operations that are leading to it . Faith in its Obedience , Hope in its Assurance , Love in its Ardour can never exceed . When the Object is Infinite , a mediocrity is vicious . Humility can never descend too low , nor Love ascend too high : for reflecting upon our natural and moral Imperfections , that we were raised from nothing , that we are defiled and debased with Sin , we cannot have too low thoughts of our selves . And since God the Soveraign Being , infinite in Perfections , and infinitely amiable is the Object , no bounds or measure must be set to our Affections , but with all our united Powers , all the Heart , and with all the Soul , and with all the Mind , and with all the Strength , we must love him , and please him , and endeavour to be beloved of him . There are others will acknowledg their defects , and tell you they do not pretend to eminent Sanctity , to the Graces of the Apostles and Martyrs , nor aspire to their degrees in Glory , they are content with a lower place in Heaven , and less strict Religion is sufficient for their purpose . This deceit is strengthned by Popery , that enervates and dissolves many of our Saviour's Precepts , by teaching they are not Laws obliging all Christians to Obedience , that will attain to eternal Life , but Counsels of Perfection : if they are not done 't is no Sin , and the performance of them meritoriously intitles to a richer Crown . And though Men by impure Indulgencies please their sensual Affections , yet by tasting Purgatory in the way , they may come to Heaven on easier terms , than a universal respect to God's Commands , and an equal care to observe them . But Death will confute all these feeble wretched Pretences , for though the Saints above shine with an unequal brightness , as the Stars differ in Glory ; yet none are there but Saints . And those who do not mourn under their Imperfections , and unfeignedly desire and endeavour to be better , were never really good . The slothful Servant that did not waste but neglect to improve his Talent , was cast into outer darkness . There are different degrees of punishments in Hell , but the least miserable there are miserable for ever . In short 't is a perfect contradiction , a Prodigy , for any Man to think he is sincere in his Choice , and prepar'd in his Affections for the pure glorious Felicity in Heaven , that does not labour to cleanse himself from all pollutions of Flesh and Spirit , and to perfect Holiness in the fear of God. Secondly , The choice of Eternal Felicity must be early in the prime of our days . The rule of our Duty , and Reason binds us to remember our Creatour in our Youth , to pay to him the first fruits of our Time and Strength . When we are surrounded with inticing Objects , and the Senses are entire and most capable to enjoy them , when the electing Powers are in their vigour , then 't is just we should live to God , obey him as our Law-giver , and prefer the fruition of him in Heaven , the reward of Obedience , before all the pleasures of Vanity . 'T is very honourable and pleasing to God to give the Heart to him , when the Flesh and the World strongly solicit to withdraw it . 'T is a high endearment of the Soul to him , when his Excellencies are prevalent in the Esteem and Affections above all the Charms of the Creatures . And 't is an unspeakable satisfaction to the Spirit of a Man , to declare the truth and strength of his Love to God by despising Temptations when they are most inviting , and the Appetite is eager for the enjoyment of them . But alas ! how many neglect their Duty , and defer their Happiness ? They think it too soon to live for Heaven before the evil Days come , wherein they shall have no pleasure ; when they cannot sin , and vainly presume they can repent . The danger of this I have consider'd in the Discourse of Death , and shall therefore proceed to the next Head. Thirdly , Our Choice of Heaven must be constant and lasting . The two principal Rules of the Spiritual Life are to begin and end well : to fix and establish the main Design for everlasting Happiness , and from a determinate Resolution and ratified Purpose of Heart to pursue it with firmness and constancy : to live for Heaven , and with readiness and courage to die for it , if the Glory of God so require . Perseverance is indispensably necessary in all that will obtain the Eternal Reward . For the clearing this most important Point , I will , First , Represent from Scripture the Idea of Perseverance , that is attended with Salvation . Secondly , Consider why 't is so strictly required . First , Saving Perseverance includes the permanent residence of Grace in the Soul : 'T is composed of the whole Chain of Graces , the union of holy Habits that are at first infused into a Christian by the sanctifying Spirit . When Eternal Life is promised to Faith , or Love , or Hope , 't is upon supposal that those Graces being planted in the Heart shall finally prosper . He that is faithful to the Death , shall inherit the Crown of Life . 'T is Love that never fails , that shall enter into Heaven . 'T is Hope firm unto the End , that shall be accomplished in a glorious Fruition . If Grace be disseised by a usurping Lust , Apostacy will follow , and the forfeiture of our right in the Kingdom of Heaven . 2. Grace must be continually drawn forth into exercise according to our several states and duties , and the various occasions that happen in our course through the World. Those who are light in the Lord , are commanded to walk as Children of the Light ; to signify the excellency and purity of the Christian Life . Those who live in the Spirit must walk in the Spirit ; that is , by a conspicuous course of Holiness declare the vigour and efficacy of the divine Principle that is communicated to them . Paulum septultae distat inertiae celata virtus : Vertue that breaks not forth into visible Actions , is not worthy of the Name . The meer abstaining from evil is not sufficient , but all the positive acts of the holy Life are to be constantly done . In discharging both these parts of our Duty , compleat Religion is exprest , and the power of Grace consists . 3. Perseverance includes not only continuance in well-doing , but fervour and progress towards Perfection . There are two fix'd States , the one in Heaven , the other in Hell. The blessed Spirits above are arrived to the height of Holiness . The Devil and damned Spirits are sunk to the lowest extremity of Sin. But in the middle state here , Grace in the Saints is a rising growing Light , and Sin in the Wicked improves every day , like Poison in a Serpent that becomes more deadly by his Age. We are injoined not to remain in our first Imperfections , but to follow Holiness to the utmost issue of our Lives , to its intire consummation . For this end all the dispensations of Providence must be improved whether prosperous or afflicting . And the Ordinances of the Gospel were appointed that in the use of them we may be changed into the divine Image from Glory to Glory . 4. Preseverance is required notwithstanding all Temptations that may allure or terrify us from our Duties ; what ever affects us one way or other , while we are clothed with frail Flesh. 'T is the fundamental Principle of Christianity declared by our Saviour , If any Man will come after me , that is , be my Disciple and Servant , let him deny himself , and take up his Cross and follow me ; even to be crucified with him , rather than wilfully forfeit his Integrity and Loyalty to Christ. He must by a * sacred sixt resolution devest himself of all things , even the most valued and desirable in the present World , and actually forsake them , nay entertain what is most distasteful , and resist unto Blood , rather than desert his Duty . 1. He must with unfainting Patience continue in doing his Duty , notwithstanding all Miseries and Calamities , Losses , Disgraces , Torments , or Death it self , which wicked Men , and greater Enemies , the Powers of Darkness , can inflict upon him . To them who by patient continuance in well doing seek for Glory , Honour and Immortality , Eternal Life is promised . He that endures to the End ( notwithstanding the most terrible Sufferings to which he is exposed for Christ's sake ) shall be saved . In this a Christian must be the express image of his Saviour , who for the joy that was set before him endured the Cross , despised the shame , and is set down at the right hand of God. Disgrace and Pain are Evils that humane Nature has a most tender sense of , yet the Son of God with a divine generosity and constancy endured them in the highest degrees . He was scorn'd as a feigned King , and a false Prophet . He suffered a bloody Death , and by the Cross ascended to Glory . And we must follow him , if we desire to be where he is . 2. But this is not the only trial of a Christian. Prosperity is a more dangerous Enemy to the Soul , though Adversity be more rigorous . Saevior armis Incumbit luxuria : For the Spirit is excited by Perils and Difficulties to seek to God for Strength , and with vigilant resolute Thoughts unites all its Powers to oppose them ; but 't is made weak and careless by what is grateful to the sensual Inclinations . It keeps close the Spiritual Armour in the open encounter of Dangers that threaten its ruin , but is inticed to put it off by the caresses and blandishments of the World. It does not see its Enemies under the disguise of a pleasant Temptation . Thus Sin insinuates its self , and by stealing steps gets into the Throne without observation . A Man is wounded with a pleasant Temptation as with the Plague , that flies in the dark , and Grace is insensibly weaken'd . From hence it is that Adversity often reforms the Vicious , and Prosperity corrupts the Vertuous . Now Perseverance must be of proof against Fire and Water , against what ever may terrify or allure us from our duty . 5. Saving Perseverance excludes not all Sins , but total Apostacy , and final impenitency , which are fatal and deadly under the New Covenant . If the Righteous turneth away from his righteousness , and committeth Iniquity , and doth according to all the Abominations that the wicked Man doth , shall he live ? all his Righteousness that he hath done shall not be mentioned , in his Trespass that he has trespassed , and in his Sin that he hath sinned he shall die . If any Man draw back , my Soul shall have no pleasure in him , saith the Lord. These Threatnings imply , there is a possibility of the Saints falling away considered in themselves , but not that they are ever totally deserted by the Holy Spirit , and left under the reigning Power of Sin. The Threatnings are intended to awaken their Care , and are Preservatives of them from Ruin , and have a singular Influence on their Perseverance . A vigilant and cautious Fear establishes the certainty of their Hope . Indeed from the Reliques of weakness and corruption in the Saints , they sometimes actually fall into presumptuous Sins , and by rebellious relapses wound Conscience , and let out much of the vital Spirits , their Graces and Comforts . But though the divine Nature in them is miserably wasted by such Sins , yet 't is not abolish'd . As after the Creation of Light , there was never pure and total Darkness in the World. Grace does not consist in a Point , but is capable of Degrees . The new Creature may decline in Beauty and Strength , yet Life remain . Between a lively and a dead Faith there may be a fainting Faith ; as in St. Peter , for certainly our Saviour was heard in his Prayer for him , that his Faith should not fail in his dreadful Temptation . The Saints do not by a particular fall extinguish the first living Principles of Obedience , Faith and Love ; nor change their last end by an entire turning from God to the World. In short , a single act of Wickedness does not reduce them into a state of Unregeneracy : for 't is not the matter of the Sin singly considered , but the disposition of the Sinner that denominates him . If Grace in the Saints should utterly perish , as some boldly assert , their recovery would be impossible . For the Apostle tells us , that if those who were enlightned , and had tasted of the Heavenly Gift , that had been under some common Workings and lower Operations of the Spirit , if such fall away universally , and live in a course of Sin opposite to their former illuminations and resolutions , it is impossible to renew them by Repentance ; how much more then if those who were truly sanctified by the holy Spirit , should intirely lose all those gracious habits planted in them in their Regeneration ? But David , though guilty of Adultery and Murder , Sins of so foul a Nature as would dishonour Paganism it self , and made the Enemies of God to blaspheme , was restored by Repentance . The Gospel propounds a remedy not only for Sins committed before Conversion , but after it . If any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . God does not revoke the Adoption , nor reverse the Justification of a Believer , but upon scandalous disorders , the effects of Justification are suspended with respect to the new contracted guilt , till there be sincere and actual Repentance . He is not disinherited , but his right to the Kingdom of Heaven is eclipsed as to the comfortable sense of it , nay suspended , till by renovation he is qualified and made fit for the enjoyment of that pure Inheritance . For those Sins which are a just cause of excommunicating an Offender from the Church on Earth , would exclude him from the Kingdom of Heaven without Repentance . Our Saviour tells us , what is bound on Earth , is ratified in Heaven . And the Apostle expresly declares of those kinds of Sin for which Professors must be removed from the Communion of Saints here , that they are an exclusive bar from the Kingdom of Heaven . But I have written to you , not to keep Company , if any that is called a Brother be a Fornicator , or Covetous , or an Idolater , or a Railer , or a Drunkard , or an Extortioner : with such a one , no not to eat . And know ye not that the Vnrighteous shall not inherit the Kingdom of God ? Be not deceived : neither Fornicators , nor Idolaters , nor Adulterers , nor Effeminate , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall inherit the Kingdom of God. If one that is truly a Child of God fall into any of these Sins , till by an extraordinary Repentance he is prepared for Pardon , he cannot obtain it , nor have a comfortable hope of entring into Heaven . For only those who are justified are glorified . Indeed it is not imaginable where the Seed of God remains , the vital Principle of Grace , as it does in all that are born of God , but that notorious Sins that cannot be concealed from the view of Conscience , will cause stings and sorrows proportionable to their malignity , and consequently a hatred and forsaking of them . Now Perseverance principally respects the End of our Course . There may be Interruptions in the way for a time , but if with renewed Zeal and Diligence we prosecute our blessed End , we shall not fall short of it . Secondly , I come now to consider the second thing propounded , The Reason why Perseverance is requisite in all that will obtain Eternal Life , and 't is this , That their Sincerity may be discovered by constancy in Obedience under all Trials . Blessed is the Man that endures Temptation , for when he is tried , he shall receive the Crown of Life , which the Lord hath promised to them that love him . The Law required unsinning Obedience as the Condition of Life , the Gospel accepts of Sincerity , but if that be wanting , there is no Promise that gives right to the Reward . Now Sincerity implies such an entire Love of God , as makes a Person submit to all Duties commanded in his Law , and all Trials appointed by his Providence . A high Example we have of this in Abraham , when he was commanded to offer up his only Son Isaac , and by his own Hands , for a Burnt-Offering . This was to kill a double Sacrifice at one Blow , for the Life of Abraham was bound up in Isaac : he lived in him more dearly than in himself ; all his Joy , all his Posterity by Sarah had died in Isaac . What resentments , what resistance of Nature did he suffer ? yet presently he address'd himself to perform his Duty . Whoever saw a more glorious Victory over all the tender and powerful Passions of humane Nature ? O unexampled Obedience ! being an Original without any Precedent to imitate , and without a Copy to succeed it . After this clear infallible Testimony of his Sincerity , the Angel declar'd from Heaven , Now I know that thou fearest God , seeing thou hast not withheld thy Son , thine only Son from me . And 't is said concerning the followers of the Lamb , that they loved not their Lives unto the Death . The Love of Christ that animated them in all their Sufferings , was sweeter than Life , and stronger than Death . Indeed there was a wonderful difference in the behaviour of the Martyrs under Sufferings , but in all the same Persevering Grace was evident , though working variously . Some in the most beautiful Flower of their Age encounter'd Fire and Sword , Tormentors and Torments , with that sensible Joy , with those Songs of Praise to Christ , as if they saw the Heavens open with St. Stephen , and their Saviour ready to receive and crown them . But many others , as * Chrysostom testifies , went to the Tribunals , to the Theatres , to Death , with many appearances of Fear . Upon hearing the wild Beasts roar , they were struck with horror , at the sight of the Executioners and the Instruments of Torment , they were pale and trembling . The Flesh seem'd to cry out , O let this Cup pass from me , yet weak and faint , it followed the Spirit , that corrected the natural desire , with not my Will , but thine be done . As the Moon in Eclipse , though obscure , yet goes on in a regular course , as when 't is full of Light by the reflection of the Sun : So those desolate Martyrs , though as it were forsaken , and deprived of the bright Beams of Comfort , yet persever'd in their Profession of the Truth . When one Word to renounce Christianity would have saved them , no Torments could force it from them , but they patiently endured all . Now in these the Combat of Nature was visible , and the admirable Power of Grace . They first overcame their own Fears , the reluctancy of the carnal part , their Affection to whatever is desirable in the World , which is the noblest Victory , and then the Cruelty of their Persecutors . In them was verified the Testimony of the Spirit , Here is the patience of the Saints , Here are they that keep the Command of God and the Faith of Jesus . But how many appear faithful while their Faith is not to be shewed by difficult Works , and proved by Sufferings . The Seed that fell on the stony Ground , sprang up as hopeful as the Seed in the good Ground at first ; but when Tribulation came , it wither'd away , wanting the Root of Sincerity . And that which was sown among Thorns , was choak'd by the Cares and Pleasures of the World. Some Lust in the Heart interweaves with the Affections , and causes Apostacy . How many from glorious Beginnings have made a lamentable End ? not only Mercenaries in Religion , whose Zeal is a foreign Complexion , not springing from an inward Principle of Life and Health , relinquish even the profession of Godliness , when their Gain ceases , but some who have thought themselves sincere , yet in times of danger their Resolutions , like the morning Dew , have suddenly vanish'd . As the foolish Builder that computed not the Charges of his designed Work , began to raise a magnificent Structure , but unable to finish it , laid the Foundation in his own Shame . They repented their Choice of Heaven , when they saw what it must cost them , and would save the World with the loss of their Souls . Others that began in the Spirit , and with raised Affections set out in the ways of Godliness ▪ yet by the allurements of sensual Lusts and Temptations , ( and therefore with greater † Guilt ) leave their first Love , and end in the Flesh. They fall from high Professions , but received by soft Pleasures feel not the Fall. These were never sincere , and never had a Right to Heaven . They took up sudden Resolutions , not grounded in serious and deep Thoughts , and for a Flash were hot and active , but with great levity return to their former Lusts. The Apostle tells us of such , it had been better for them they had not known the Way of Righteousness , than to turn back and voluntarily to forsake it . 'T is observed that boiling Water taken off from the Fire , congeals more strongly than that which was never heated : because the subtile Parts being evaporated by the Fire , the more terrestrial Parts remaining are more capable of Cold. So those who have felt the Power of the Word in their Affections , and afterwards lose that holy heat , become more harden'd in their Sins . God justly withdraws his Grace , and the evil Spirit that was expell'd for a time , returns with seven worse , and aggravates his Tyranny . To conclude ; Since the certainty of Salvation is conditional , if we persevere in a holy State , let us beware of a corrupt Confidence , and a vicious Dejection of Spirit , the trusting in our selves , or distrusting God. To prevent the trusting in our selves , consider , 1. The most excellent Creatures are by the instability of Nature liable to defection , subject to a corruptive change . Of this the fallen Angels are a dreadful Example , who of their own motion , untempted , sinned in Heaven . 2. The Danger is greater of falling away , when they are urged and solicited by a violent or grateful Temptation . Thus our first Parents fell , and lost more Grace in an Hour , than can be recovered by their Posterity in all Ages to the end of the World. 3. When there is supervenient Corruption in the Creature , that inclines them with earnest propensity to forbidden Things , and takes Flame from every Spark , the Danger is extream . Like a besieged City that is in great hazard of taking , by Assaults from without , and Conspiracies from within . Let us therefore be very watchful over our Hearts and Senses , and keep as much as is possible at a safe distance from Temptations . And be very diligent in the use of all holy Means to confirm and fortify our Resolutions for Heaven . God promised to Hezekiah 15 Years , but not to preserve his Life by Miracle ; he was obliged to repair the wastings of Nature by daily Food , and to abstain from what was noxious and destructive to his Body . The Apostle excites Christians , to work out their own Salvation with fear and trembling , for it is God that works in them to will and to do of his good Pleasure . Let him that stands take heed lest he fall . None are a more easy Conquest to the Tempter , than those who presume upon their own Strength . We should be always jealous of our selves , from the sad Examples of Apostacy in every Age. St. Ambrose testifies from his own knowledg , that many after the couragious enduring of cruel Torments for Religion , the tearing open their Sides that their Bowels appeared , and the burning of some parts of their Bodies , yet when led forth to finish the Victory of Faith , to be a triumphant Spectacle to Angels and Men , when the blessed Rewarder was ready to put the Martyrs Crown on their Heads , at the sight of their mourning Wives and Children in the way , were overcome by Pity the weakest Affection , and fail'd in the last act of Christian Fortitude . We must pray to be strengthned with all Might , according to his glorious Power , unto all patience and long-suffering with joyfulness . For some may vigorously resist one sort of Temptation , and render themselves to others . And if finally vanquish'd by one of those Enemies , we lose our Victory and Crown . And as Presumption betrays the Soul into the Devil's Snares , so a vicious dejection of Spirit from a distrust of Relief from God in our Difficulties , and his assistance with our unfeigned endeavours for Salvation is very pernicious . For this damps Industry , and causes either a total neglect , or uncomfortable use of Means for that End. Many Christians considering their Graces are weak , their Nature fickle and apt to revolt , are ready ( as David said , One day I shall perish by the Hand of Saul ) to conclude sadly of the Issue of their Condition . To encourage such , let them consider , that Perseverance is not only a Condition , but a Privilege of the Covenant of Grace ; For that assures us of supply of spiritual Strength to the sincere Believer for performing the Condition it requires . Indeed if Grace were the meer product of Free-Will , the most fervent Resolutions would vanish into a Lie , upon the Assault of an overpowering Temptation . As Hezekiah acknowledged , that the Assyrian Kings had destroyed the Gods of the Nations that were no Gods , but Idols the work of Mens Hands . But sanctifying Grace is the effect of the Holy Spirit , and he that begins that good Work in the Saints , will perform it until the day of Jesus Christ. He that inclin'd them joyfully to chuse the Spiritual Eternal Good , will bind their unconstant Hearts , that by a faithful adherence they shall cleave to their Duty and Felicity . God has most graciously declared , I will put my Spirit into their Hearts , that they shall never depart from me . The Promise is founded in the unchangeable Love of God to his People . Were God , as Man , subject to Variation , there might be Jealousies in Believers lest they should lose his good Will. As those who depend on Princes , are suspicious lest from the natural inconstancy of the human Will , a new Favourite should supplant them . But whom God loves , he loves to the End. The Apostle prays for the Thessalonians , that God would preserve them blameless until the coming of Christ , by this Consideration , faithful is he that calleth you , he will do it . He speaks of the Internal Call , that opens the Heart , and overpowers all Resistance . As when the Angel came with a Light shining in the Prison to St. Peter , and struck him on the Side , bid him arise quickly , loosed his Chains , and led him through the Guards , open'd the Doors , and restored him to Liberty . The effectual calling of a Sinner , is the visible and infallible Effect of electing Mercy ; and God is unchangeable in his own purpose , and faithful to his Promises of bringing all such by Sanctification to Glory . The same Apostle tells the Saints at Corinth , That the Redeemer would confirm them to the End : God is faithful , by whom ye are called . Grace that was at first inspir'd , is continually actuated by the Spirit , who is stiled the Earnest of the Saints Inheritance . So that whereas the Angels that excell'd in strength , kept not their first State of Purity and Glory , but are sunk into Corruption and Misery , yet true humble Believers , though weak , and encompast with many Difficulties , shall be preserved from destructive Evil , and raised to an unchangeable Estate of Perfection . This is as truly admirable , as if the Stars should fall from Heaven , and Clods of Earth ascend and shine in the Firmament . The Apostle who acknowledged his insufficiency of himself to think a good Thought , yet triumphantly declares , I can do all things ( within the compass of his Duty ) through Christ that strengthens me . The Love , Fidelity and Power of God are a sure Fountain of Assistance to every Christian , that sincerely resolves and endeavours to prosecute his last and blessed End. I shall now come to the Directions how to fix our Choice aright . This is a matter of everlasting Consequence , it therefore becomes us with the most intense application of Mind to consider it , and according to the advice of Wisdom , to keep the Heart with all diligence ; for out of it are the issues of Life . Indeed the choice were not difficult between lying Vanities and substantial Blessedness , if uncorrupted Reason had the superior sway : but in this lapsed state of Nature , the Understanding and Will are so depraved , that present things pleasing to sense , ravish the Heart into a Compliance . Men are deceived , not compelled into ruin : the subtile Seducer prevails by fair Temptations . This will be evident by reflecting upon the frame and composition of Man , as he consists of Spirit , Soul and Body , and the manner of his acting . The Spirit is the intellective discerning Faculty , the Seat of Reason , capable to compare and judg of the qualities of things , and foresee their issues . The Body includes the lower Faculties , the Senses Fancy and Passions , that are conversant about present things . The Soul is the Will , the principle of Election , in the midst of the other , as the Centre to which all their Addresses flow . Now upon the proposal of the spiritual and carnal Good in order to Choice , the Will is to be directed by the Mind , and by its own Authority to rule the lower Passions . But alas ! the Mind has lost its primitive Light and Purity , Vigilance and Integrity , neglects its Duty , and from Ignorance , Error and carnal Prejudices often pleads for the Flesh : and the Will , the rational Appetite , is voluntarily subordinate and inslaved by the Sensitive . From hence it is that in the competition , Heaven with all its Glory is despised , and the present World embrac'd . To open this more particularly , consider : 1. The Senses can only taste and enjoy grosser dreggy Pleasures . 2. The Fancy that depends upon them in its Operations , and is guided by their Report , conceives of Felicity only under the notion of sensitive Pleasure . We may illustrate this by the practice of * Aretius a Painter , recorded with Infamy , who being often imployed to paint the Goddesses to be set in the Pagan Temples , always drew their Pictures by the Faces and Complexions of his Harlots , that the Objects of his impure Love might have Veneration , and a Divinity attributed to them , under the Titles , and pretence of Minerva , Juno , Diana , and the other Goddesses ador'd by the Heathens . This Impiety in an Idolater , is resembled by Men who fancy Happiness , ( that is a spiritual divine Perfection enjoyed in the glorious Vision of God ) to be a carnal Fruition , and having with sensible Colours and Lineaments represented it agreeable to their brutish Faculties , place it in their Hearts , and sacrifice all their Thoughts , Affections , and Service to it . The Fancy is very powerful in Men upon a double account . 1. The Understanding naturally receives the Notions of Things by Phantasms that are still mixing in its Contemplations . While the Soul is confined to a Tabernacle of Flesh , it apprehends no Object without the precedent excitation of the Senses . From whence it is impossible , that a Person absolutely deprived of Sight from his Birth , should have an Idea of Light or Colours ; or that is born deaf , should conceive what Sound is , the Sense never having imparted an account of it to them . And the Image of the Object is not immediately transmitted from the Sense to the Mind , but first to the Imagination , that prepares it for its view . And from hence the sensual Fancy is so predominant in sweying the Judgment , and inclining the Will. As those Counsellors of State that have the Ear of the Prince , and are continually with him , by specious Informations , and disguising Truth , influence him to approve or reject Persons and Things according to the various Aspects given by them . The same Object propounded in a dark confused manner , weakly moves us , but varnisht and beautified with lively and pleasant Colours by the Imagination , is armed with such Power that ravishes the esteem of the Mind , and consent of the Will. Now Celestial Happiness being purely Spiritual , such as Eye hath not seen , nor Ear heard , nor entred into the Heart of Man to conceive , though some discoveries be made of it by Revelation , yet the Imagination makes such an obscure detracting Idea of it , that it affects no more , than a dead Shadow drawn in some imperfect Lines of an exquisite Beauty : But when the Fancy is warmed and enlivened by the presence of sensible Objects , it makes a vigorous impression of them upon the Mind , and that represents the Pictures of Pleasure as very lovely and delightful to the Will , which presently imbraces them . 2. The Fancy has a marvellous force upon the sensitive Appetite , that eagerly desires what is represented as pleasant , though the enlightned Mind sees through the Temptation , and knows 't is a meer Dream , that brings neither solid nor durable Joy. One in a Feaver is pleased by imagining Fountains and Streams , though he knows that imaginary Waters cannot quench his Thirst , nor afford the least real Refreshment . Now the sensitive Appetite being inflam'd by the Fancy , imparts a contagious Fire to the Will , and that induces the Mind , either to concur with it , and palliate the deceit , and to judg favourably according to its Inclinations , or makes it slack or remiss in its Office , diverting the Thoughts from what might controul the Appetite ; or if the Understanding still contradicts , yet 't is in so cold and speculative a matter , that the Law of the Members rebels against the Superior Light , and is too strong for the Law of the Mind , and that Saying is verified , Video meliora probóque Deteriora sequor . I see what is worthy to be chosen , but pursue what is to be abhorr'd . Thus miserably weak are the rational guiding Powers in Man since his Fall , thus imperious and violent the brutish Faculties . In short , illusion and concupiscence are the principal Causes why the most noble and divine Good is undervalued and rejected in comparison of inferior transitory Vanities . O the cheap Damnation of beguiled Souls ! A Mess of Pottage was more valuable to Esau , than the Birth-right that had annext to it the Regal and Priestly Dignity . Unwise and unhappy Wretches ! that follow lying Vanities , and forsake their own Mercies . Thus I have briefly set down the process of Mens foolish choice in this degenerate State. Now that we may with a free uncorrupted Judgment compare things in order to a wise Choice of true Felicity , it follows from what has been said , that as the Apostle in obeying his Heavenly Commission , conferr'd not with Flesh and Blood. We must not in this matter of infinite importance , attend , 1. To the Suggestions and Desires of the Senses and carnal Appetite , which are the worst Counsellors , as being uncapable of judging what is our proper Happiness , deceitful and importunate . First , They are uncapable of apprehending Spiritual Eternal Things , which alone bring fit and compleat satisfaction to the Soul , and cannot look forward to the end of sinful Pleasures , and ballance the terrible Evils they leave at parting , with the slight vanishing content that springs from their Presence . Therefore as blind Persons lay hold on things they feel , so the sensitive Faculties , that are blind and brutish , adhere to gross present enjoyment , not understanding the pure spotless Felicity that is to come , and despising what they do not understand . Now who would in an Affair upon which his All depends , advise with Children & Fools , whose Judgment of things is without Counsel , their Counsel without Discourse , their Discourse without Reason ? There is nothing more contrary to the order of Nature , than for Men that should affect with Judgment , to judg by their Affections . 2. The Carnal Appetite with its Lusts are very deceitful , a Party within holding correspondence with our Spiritual Enemies , the Armies of evil Angels , so active and assiduous in conspiring and accomplishing the Damnation of Men. The Devil in Scripture is called the Tempter by way of eminence , who manages and improves all Temptations , and his pernicious Design is by the Objects of Sense , ordered and made more alluring and killing by his various Arts , to engage the Affections into a compliance , and so to gain the Will. Now our great danger is not so much from Satan the Enemy without , as from the Carnal Appetite , the Traitor within , that gives him the first and easy entrance into the Soul. He can only entice by representing what is amiable to Sense , but the corrupt Appetite inclines to the closing with it . He tempted Jesus Christ , but was repell'd with shame , having found nothing within him to work upon . The perfect regularity of Faculties in our Blessed Saviour was not in the least disorder'd neither by his fairest Insinuations , or most furious Assaults . And we might preserve our innocence inviolable notwithstanding all his Attempts , did not some corrupt Affection , cherish'd in our Bosoms , lay us naked and open to his poison'd Darts . The Apostle Peter , who had a Spiritual Eye , and discern'd wherein the strength of our great Enemy lies , admonishes Christians , Dearly Beloved , I beseech you , as Strangers and Pilgrims , abstain from fleshly Lusts , that war against the Soul. And we are told by him , That the Corruption that is in the World , is through Lust. The outward Objects are useful and beneficial in their kind , the abuse of them is from Lust. The Poison is not in the Flower , but in the Spider . 'T is therefore infinitely dangerous to consult , or trust our carnal Faculties in this matter , for they are brib'd and corrupted , and will commend temporal things to our choice . 3. The sensual Affections are so numerous and clamorous , so vehement and hasty , that if they are admitted to counsel and give the decisive Vote , the Voice of Conscience will not be heard or regarded . In concernments of a lower Nature , 't is constantly seen , that nothing more disturbs Reason , and makes Men improvident & precipitant in their Determinations , than a disordered Passion . From hence , 't is a prudent Rule , That as 't is not fit to eat in the height of a Fever , because the Meat feeds the Disease , by increasing the feverish , not the vital heat : so 't is not good to deliberate in the heat of any Affection . For then the Thoughts strongly blow up the Passion , and smother Reason , and the Mind is rather a Party than a Judg : but after the declination of that Fever in the Soul , in a quiet interval , 't is seasonable to consider . Now if any simple Passion when moved , transports and confounds the Mind , and makes it uncapable of judging aright , much more the love of the World , an universal Passion that reigns in Men , and has so many swarming desires answerable to the variety of sensible things , and therefore is more unruly , lasting and dangerous than any particular Passion . In short , sensual Affections captivate the Mind , and hinder its due considering the folly and obliquity of the carnal choice , and when incens'd ( as distracted Persons whose Strength grows with their Fury ) violently break all the restraints the understanding can apply from reason and revelation . 2. In order to make a right Choice , we must be very watchful lest the general Example of Men taint our Reason , and cause an immoderate esteem of temporal things . The whole World lies in Wickedness , in a sensual Sty , without Conscience of its Misery , or care of regaining its Happiness , deceived and pleased with shews of Felicity . The way to Hell is broad , as the inclinations of the licentious Appetite ; pleasant , as the delights of Sense ; so plain and easy , that Men go to it * blindfold ; and so frequented , that it would force Tears from any considering Person , to see Men so hasty to meet with Damnation . When Calisto the Harlot reproach'd Socrates that there were more followers of her Beauty than his Wisdom ; the † Philosopher replied , That was not strange , because it was much easier to draw them in the way of Pleasure , that is steep and slippery , than to constrain them to ascend to Vertue , seated on a Hill , where the ascent is slow , and with toil and difficulty . Now there is nothing more contagious than Example . We blindly consent with the Multitude , and are possest with foolish Wonder , and carnal admiring of worldly Greatness , Treasures and Delights , neglecting to make a due estimation of things . 'T is the ordinary Artifice of the Devil to render temporal things more valuable and attractive to particular Persons , from the common practice of Men who greedily pursue them as their Happiness . As some crafty Merchants , by false reports raise the Exchange , to advance the price of their own Wares . The Men of the World are under the direction of Sense , and think them only to be wise and happy that shine in Pomp , abound in Riches , and overflow in Pleasures . The Psalmist tells us of the prosperous Worldling , that while he lives , he blesses his Soul ; and Men will praise thee when thou dost well to thy self . By vicious imitation our Judgments are more corrupted , and our Passions rais'd to higher degrees for painted Vanities . The Affections in the pursuit of earthly things are inflam'd by the contention of others . And when holy Desires and Resolutions spring up in Men , yet so powerful is the custom of the World , that they often become ineffectual . As a Ship whose Sails are fill'd with a fair Wind , but makes no way , stopt by the force of the Current . Now to fortify us against the pernicious influence of Example , consider , 1. 'T is most unreasonable in this Affair of so vast moment to be under the direction of the Multitude . For the most are sottish and sensual , govern'd by the uncertain motions of a giddy voluble Fancy , and roving impetuous Passions ; so that to be led by their example , and disregard the solid immortal rules of heavenly Wisdom , is as perfect madness , as for one to follow a herd of Swine through the Mire , and leave a clean Path that lies before him . If there were but few in an Age or Country that were deluded with false Appearances , it would be a disgrace to imitate the practice of the Foolish : and shall the great numbers of the Earthly-minded give Reputation and Credit to their Error ? He were a strange Fool indeed , that should refuse a single piece of counterfeit Money , and receive a great heap in payment , as if the number added a real value to them . 'T is therefore a necessary point of Wisdom to devest all † vulgar Prejudices , to separate our selves from the Multitude , that we may see the vanity of Things that dazle inferior Minds . 2. Consider the universal Judgment even of the worldly Men in their last and serious Hours , when the Prospect of Eternal Things is open before them . How vastly different are their Apprehensions of Temporal Things in the review , from what they were in their vicious Desires ? How often do they break forth in the sorrowful Words of the Apostle , We have been toiling all Night , and caught nothing ? When there are but a few remaining Sands in the Glass of Time , and Death shakes the Glass before them , how powerfully do they preach of the emptiness and uncertainty of Things below , and sigh out in Solomon's Phrase , All is vanity ? And this is more singularly observable in those who have had the fullest enjoyment of earthly Things . How do they complain of the vain World , and their vainer Hearts , when Experience has convinc'd them of their woful Folly ? Solomon who was among other Princes , as the Sun in the midst of the Planets , that obscures them by his illustrious Brightness , He that had surveyed this Continent of Vanity , to make an Experiment whether any satisfaction could be found in it , at last sadly declares , that all things here below are but several kinds and ranks of Vanities , as ineffectual to make Men happy , as counterfeit Jewels of several Colours are to enrich the Possessor . Nay they are not only Vanity , but Vexation , an empty show that has nothing real , but the vexation of disappointment . And shall we not value the judgment of Men when they are best instructed , and give credit to their Testimony when they are sincere ? Certainly in their Approaches to the Divine Judgment they are most considerate and serious , they have the truest and justest thoughts of Things , and most freely declare them . O the astonishing Folly of Men ! they will not be convinc'd of the error of their ways , till they come to the end of them , and the Sun is set , and no time remains for their returning into the way of Life . I shall proceed to shew further what is necessary to direct us in our choice , that we may not fall into the double Misery , of being deceived with a false Happiness for a little time , and deprived of true Happiness for ever . First , A sound and stedfast belief of unseen Eternal Things . Secondly , Serious Consideration of the vast difference between things that are the objects of Sight , and that are the objects of Faith. First , The sound and stedfast belief of Eternal Things is requisite to direct our choice aright . Faith is the substance of things hoped for , the evidence of things not seen . It assures us of their reality and worth as if they were before our Eyes , and in our actual Possession . This Divine Light governs and conducts the Will to choose wisely , and excites all the practick Powers for the preventing the greatest Evils , and the obtaining perfect Felicity . When the Devil , the deadly Flatterer , by inviting representations of the World intices the Heart , the serious belief of the future reward so glorious and eternal , disgraces the most splendid Temptations , and makes them ineffectual . This is the Victory that overcomes the World , even our Faith. If tempted to Lasciviousness by the allurements of an earthly Beauty , Faith represents the angelical lustre of the Saints , when they shall come with the unspotted Lamb in his glorious appearance , and this unbinds the Charm , and makes the tempting Person an object not of Desire , but Aversation . If tempted with Honour to a sinful compliance , Faith represents so convincingly the Glory which all those who preserve their Conscience and Integrity inviolable , shall receive at the universal Judgment , in the presence of God , and the holy Angels , ( as our Saviour has promis'd , He that serves me , him will my Father honour ) and the confusion wherein the most honourable Sinners shall then be cover'd , that with a generous disdain all secular honours will be despised . And it is as powerful to enervate the Temptation of temporal Profit . We read of Moses , that by Faith , when he was come to Years , ( and therefore more capable to understand and enjoy what Felicity the brightest Honours and greatest Riches could afford ) refused to be called the Son of Pharaoh 's Daughter ; chusing rather to suffer Affliction with the People of God , than to enjoy the Pleasures of Sin for a season ; esteeming the reproach of Christ greater Riches than the Treasures of Egypt : for he had respect to the recompence of Reward . And all the Evils which a wicked World , inspir'd with rage from Satan , can threaten to fright us from our Duty , Poverty , Disgrace , Banishment , nay Torments and Death , those terribles visu formae , so heightned by the carnal Fancy , are easily overcome by a sincere and strong Believer . Thus some who were urged by such motives to renounce their Religion , told the Persecutors , that Life was not sweet to them if they might not live Christians , nor Death bitter if they must die for Christ. A lively firm perswasion of the excellence and eternity of the Reward , what miraculous effects would it produce ? Nothing would be impossible within the compass of our Duty , either to do or suffer in order to a glorious Immortality . Faith has a celestial Power , a magnetick Virtue to draw up the Heart from the Earth , and fastens it to things above . It is not imaginable that a clear-sighted Soul , that sees a Good infinitely great , should reject it for mean things to please the lower Desires . We may as probably imagine , that a skilful Jeweller would part with the richest Oriental Pearls , for Cherry Stones to play with Children . From hence we may discover the true cause of the neglect of the great Salvation offered in the Gospel , the Word preached does not profit , not being mixt with Faith in them that hear it . It is astonishing to consider that Earth should contend with Heaven for our Affections , and prevail against it ; that Vanity should turn the Scale against the exceeding and eternal weight of Glory ; that Men should pursue fleeting Shadows , and neglect the most excellent Realities , as if they could be happy here , and continue for ever , and hereafter there were neither Happiness nor Eternity . But this releases the wonder , that all Men have not Faith. Eternal Things are not of conspicuous moment in the carnal Ballance . Some are Infidels in Profession , openly declaring themselves to be without Religion , without God , and have the same credit of the Heaven and Hell discovered in the Gospel , as of the Elysian Fields , and Stygian Lake , the Fables of the Poets . These live as if they should never die , and die as if they should never live in the other World , as if Death caused so deep a sleep , that the Voice of the Son of God could not awaken them at the last day . Their Unbelief is not from Reason , but vicious opposite Affections ; for the truth of the Eternal State is so clearly revealed , and strongly establish'd in the Gospel , that the sincere Mind must readily assent to it . But the Wicked cannot delight in the discovery of that for which they are unprepared , and therefore try all ways to elude the Force of the most satisfying Arguments . Their Infidelity is obstinate and incurable . An instance whereof we have in the Pharisees , who rejected our Saviour . Tho all the Characters of the Messiah were conspicuous in his Person , tho his Doctrines were confirmed by Miracles , yet they would not yield up themselves to that omnipotent conviction , so strong were their carnal Prejudices against his humble State , and holy Doctrines . That Reproach is more justly due to Infidels under the Gospel , than to Israel in the Prophet : Who is blind as my Servant ? The Heathens who are blind from their Birth , and have only some glimmering apprehensions that Eternity succeeds Time , are less culpable than those who have infinitely more reason to believe it , and yet believe it less . The Plea for them will be a terrible Accusation against such Unbelievers . If a blind Person falls , it moves Compassion ; but if one voluntarily shuts his Eyes against the Sun , and refuses the Direction of the Light , and falls from a Precipice , his Ruin is the just Consequence of his Folly. Simple Ignorance excuses as to the degrees of the Fault , but affected wilful Ignorance , now Reason and Revelation with united Beams give so clear a prospect into the Eternal World , aggravates the Guilt and Sentence of such Unbelievers . Besides , the most who are Believers in Title , are Infidels in Heart . Our Saviour tells the Jews , who pretended the highest Veneration to the Writings of Moses , That if they had believed Moses , they would have believed him , for Moses wrote of him . If Men did seriously believe such an excellent Reward , as the Gospel propounds , would it be a cold unperswasive Motive to them ? The depravation of the Will argues a correspondent defect in the Mind ; though not absolute total Infidelity , yet such a weakness and wavering in the Assent , that when Temptations are present and urgent , and it comes to actual Choice , Sense prevails over Faith. This will be clear by Universal Experience in temporal Things . The probable hope of Gain , will make those who are greedy of Gold , prodigal of their Lives , and venture through tempestuous Seas to accomplish their Desires . And if the belief were equal , would not Men do or suffer as much for obtaining what is infinitely more valuable ? A firm Assent would produce adherence , and Faith in the Promises , Fidelity in obeying the Commands of Christ. Tertullian propounds it as a powerful incentive to the Martyrs , Quis ergo non libentissimè tantum pro vero habeat erogare , quantum alii pro falso ? Who would not joyfully sacrifice Life and all its Indearments , to obtain true Blessedness , which others do for the vain Appearance of it ? Men may be as truly Subjects without subjection , as Believers without a Heavenly Conversation , which is inseparable from the Reality of Faith. Many in the Bosom of the Church are as truly , though not so notoriously , Infidels , as Turks and Heathens . Indeed even in true Believers the apprehension of eternal Things has such great allays , that temporal Things are over-valued and over-feared . A strong Faith in the Truth and Power of God , would make the glorious World so sure and near in our Thoughts , that with indifferent Affections we should receive good or evil Things here , Rejoice as if we rejoiced not , and mourn as if we mourned not . Our Lives would be so regular and pure , as if the Judg were to come the next Hour , as if the Sun did now begin to be darkned , and the Trumpet of the Arch-Angel were sounding , and the noise of the dissolving World were universally heard . Infidelity deads the Impression , and suppresses the reigning Power of Eternal Things in our Hearts . In short , Men are heavenly or earthly in their Choice and Conversation , as they are directed by the sincere Light of Faith , or misled by the false Beams of Sense . Secondly , The second Thing requisite in order to a wise Choice , is Consideration . For as by Faith the Vertue of the Reward is diffused through all the Faculties , and the Powers of the World to come are felt in the Soul ; so , by consideration , Faith is exercised and becomes effectual . This unites and reinforces the Beams of Eternal Truth , and inflames the Affections . As the Psalmist expresses himself , My Heart was hot within me while I was musing , the Fire burned . Heaven is a Felicity so glorious and attractive , that if duly considered , no Man can possibly refuse it : and Hell is a Misery so extream and fearful , that if seriously laid to Heart , none can possibly chuse it . The last End is to be conceived under the Notion of an infinite Good , without the least mixture of Evil , to which the humane Will swayed by the invincible Impression of Nature , has a tendency . The Liberty of Indifference is with respect to some particular good Things , which may be variously represented , so as to cause Inclination or Aversion . Those Men who believe Eternal Life is the Reward of Holiness , yet with a careless Inadvertency pass over their Duty ; and that Eternal Death is the Wages of Sin , yet securely continue in it , is more wonderful than to see Martyrs sing in the Flames ; and the great Cause of it is the neglect of Consideration . This is assigned to be the Cause of that unnatural and astonishing Rebellion of Israel against God their Father and Sovereign : Hear , O Heavens , and give Ear , O Earth : for the Lord hath spoken , I have nourished and brought up Children , and they have rebelled against me . The Ox knows his Owner , and the Ass his Master's Crib : but Israel doth not know , my People doth not consider . This Duty as it is of admirable Advantage , so 't is universally necessary ; for all are equally concern'd , and it is within the Power of all to perform . Though Men cannot convert themselves , yet they may consider what is preparatory to Conversion . For the Will may turn the Thoughts of the Mind to any sort of Objects . I will briefly shew the Nature of this Duty , and how to manage it for spiritual Profit , and those Objects from whence our Thoughts derive vigour for the swaying of the Will and the Conduct of the Life . 1. The Nature of Consideration is discovered by its End , which is this ; That the Mind being satisfied in the just Reasons upon which the Choice of Heaven is to be made , the Will and Affections may be engaged in an earnest joyful and constant pursuit of it . And in this respect it differs from simple Knowledg , and naked Speculation , that informs the Mind without Influence and Efficacy upon the Heart : Like a Garland of Flowers that adorns the Head without any benefit and refreshing to him that wears it . And practical Meditation differs from the study of Divine Things in order to the instructing of others . That is like a Merchant's buying of Wine for Sale , this like providing it for our own use . 2. That the Consideration of Eternal Things may be effectual , it must be , 1. Serious and deliberate . For the Affair is great in reality above all possible Conception or Comparison . All other things , how considerable soever in themselves , yet respectively and in parallel with this , are of no account . Our Saviour told Martha , One thing is necessary : Mary hath chosen the better part , that shall not be taken from her . What Instance can be of equal moment with that of entertaining the Son of God ? Yet a serious attention to the Words of Eternal Life dropping from his Lips , was more necessary than making provision for him . The greatest and most weighty Affairs in the World are but a vain Employment , but Irregularity and Impertinence , in compare with Eternal Salvation . And the greatest solemnity of Thoughts is requisite , to undeceive the Mind , and ingage the Will for Heaven . 'T is very observable that Errors in Judgment and Choice spring from the same Causes , the not sincere and due weighing of Things . In the decisions of Questions , Truth is discovered by comparing , with an equal staid Attention , the Reasons of the one and the other part : But when some vicious Affection contradicts the Truth , it fills the Mind with Prejudices , that it cannot impartially search into Things , and is deceived with specious Fallacies , with the Image of Truth . For according to the present application of the Mind 't is determined , and Passion strongly applies it to consider that which is for the Carnal Interest , and consequently Inclination , not Reason , is the Principle of the Perswasion . And this is more evident in Mens foolish Choice : As the Eye cannot see but what is visible , nor the Understanding conceive what is not Intelligible , the Will cannot love and chuse what is not amiable , at least in shew . If the Devil did appear without a Disguise , he would have no Power to perswade , but in all his Temptations there is the mixture of a Lie to make it pleasant . He presents a false Perspective , to make what is but superficial appear solid and substantial . And the carnal Heart turns the Thoughts to what is grateful , without seriously considering what is infinitely better , and accordingly chuses by the Eye of Sense , the happiness of this World. Therefore till Eternal Things are open'd in the view of Conscience , and the Mind calmly considers by the Light of Faith their Reality and Greatness , no right valuation , nor wise choice can be made . Besides , the most clear and rational enforcements by the actings of the Thoughts , are necessary to make a strong impression on the Affections , and rescue them from the captivity of the Flesh. In other things as soon as the Mind is inlightned , the Will resolves , and the inferior Faculties obey ; but such is the resistance of the carnal Heart , that altho 't is evident from infallible Principles there is an everlasting Glory , infinitely to be preferr'd above the little appearances of Beauty and Pleasure here , yet the most piercing Reasons enter heavily without earnest inculcation . Slight or sudden Thoughts may produce vanishing Affections of complacence , or distaste , and fickle Resolutions , that like sick Feathers drop away , and leave the Soul naked to the next Temptation ; but solemn and fixed Thoughts are powerful on the Heart , in making a thorow and lasting Change. When the Clouds dissolve in a gentle Shower , the Earth drinks in all , and is made Fruitful ; but a few sprinkling Drops , or a short storm of Rain , that wets only the Surface , without sinking to the Root , is little beneficial . In short , there may be some excitations to Good , and retractions from Evil , some imperfect faint essays towards Heaven , from an impulse on the Mind ; but solid Conversion is produc'd by deliberate Discourse , by the due consideration and estimation of things , 't is rational and perpetual . 2. Consideration must be frequent , to keep eternal Objects present , and powerful upon us . Such is the natural Levity and Inconstancy , Sloth and Carnality of the Mind , That the Notions of Heavenly Things quickly pass through , but of Earthly abide there . If a Stone be thrown upwards , it remains no longer in the Air , than the impression of the force by which it was thrown continues ; but if it falls on the Earth , it rests there by Nature . When the Soul is raised in contemplation to Heaven , how apt is it to fall from that height , and lose the esteem , the lively Remembrance and Affections of Eternal Things ? But when the Thoughts are excited by the presence of what is pleasing to Sense , the withdrawing the Object does not deface the Idea of it in the Memory , nor lessen the Conceit , nor cool the Desires of it , because the Heart is naturally inclined to it . Therefore 't is necessary every day to refresh and renew the conceptions of eternal Things , that although they are not always in act , yet the efficacy may be always felt in the Heart and Life . The Soul habituated to such Thoughts will not easily yield to Temptations , that surprise and overcome others that are Strangers in their Minds to the other World : Nay the presence of Temptations , as by Antiperistasis , will reinforce the Resolutions for Heaven ; like the pouring Water upon Lime , that revives a hidden Fire in it , which seems a natural Miracle . 'T is therefore of great advantage frequently to sequester our selves from the World , to redeem Time from secular Affairs , for the recollecting of our Thoughts and their solemn exercise upon the Eternal World. Sense that reveals natural things , darkens spiritual . How can the Thoughts be fixt on invisible things so distant from Sense , if always conversant with secular Objects that draw them down ? In the silence of the Night a small Voice is more distinctly heard , and a little distant Light more clearly seen : so when the Soul is withdrawn from the noisy throng of the World , and outward things are darkned , the Voice of Conscience is better heard , and the Light of Heaven more perfectly received . 3. Consideration of Eternal Things must be with present Application to the Soul. 'T is not the meer conviction of the Mind , but the decree of the Will that turns Men from Sin to Holiness , from the Creatures to God. The Heart is very deceitful , and by variety of shifts and palliations is disposed to irresolutions and delays in spiritual Concernments . How often does the miserable Sinner contend with himself , and while Conscience urges him to seek the Kingdom of Heaven , and the Affections draw down to the Earth , the carnal part prevailing over the rational , he overcomes , and is overcome , he is convinced and condemned by his own Mind . Till Consideration issues in this , that with setled Judgment and Affections the Soul determines for God and Heaven , 't is without profit . Therefore in the managing this Duty , 't is our Wisdom not to be curious and inquisitive after subtile Conceptions , and exalted Notions of the future State , that little confer to the making the Heart better , but to think seriously on what is plain and evident , and most useful to produce a present lasting Change. It were egregious Folly in a Man , that for the use of his Garden , should with great labour fetch Water from distant Fountains , and neglect that which springs up in his own Ground . That Meditation is profitable which produces not new Thoughts , but holy and firm resolutions of obeying God in order to the full enjoying of him for ever . To perswade us to the serious practice of this Duty , there are many Enforcements . Is any Man so foolish , so regardless of his Convenience , to purchase a House wherein he must live all his Days , and will not first see whether it will be convenient , and secure for his Habitation ? Shall we not then consider Heaven the Mansion of Blessedness , and Hell the Seat of Misery and Horror ? for according as we chuse here , we shall be in the one or other place for ever . I shall in the fourth part of this Treatise , endeavour to represent something of the inexpressible Misery of the Wicked hereafter , and shew how congruous and powerful the Thoughts of it are to restrain Men from Sin ; but at present shall briefly excite to the Meditation of the Heavenly Glory , as the most noble , delightful and fruitful Work of the Soul , whiles confin'd to the Body of Flesh. 'T is the most exalted Exercise of the Mind , the purest converse with God , the Flower of consecrated Reason . 'T is most like the Life of glorified Spirits above , who are in continual contemplation of the Divine Excellencies , and 't is most raised above the Life of Carnal Men , that are sunk into Sensuality and Brutishness . 'T is the most joyful Life , in that it sheds abroad in the Soul Delights that neither satiate , nor corrupt , nor weaken the Faculties , as the Delights of Sense do , but afford Perfection as well as Pleasure . 'T is the most profitable Life . As in those parts of the Earth where the Beams of the Sun are strongly reflected , precious Metals and Jewels are produc'd , wherein the refulgent resemblance of that bright Planet appears : so the lively and vigorous Exercise of the Thoughts upon the heavenly Glory , will produce heavenly Affections , heavenly Discourses , and a heavenly shining Conversation . This will make us live like the blessed Society above , imitating their Innocence and Purity , their joyful , entire and constant Obedience to God. This confirms the Holy Soul in its Choice , with an invincible efficacy against the Temptations and Lusts of the World. The serious considering Believer is filled with ravishing Wonder of the Glory that shall be revealed , and looks down with Contempt upon the Earth , and all that has the Name of Felicity here . All the Invitations , nay Terrors of the World , are as unable to check his pursuit of his blessed End , as the Breath of an Infant to stop the high flight of an Eagle . But how rare and disused a Duty is this ? How hardly are Men induc'd to set about it ? Business and Pleasures are powerful Diversions . Some pretend Business as a just Cause , but in vain ; for the one Thing necessary challenges our principal Thoughts and Care. Besides , there are intervals of Leisure , and the Thoughts are always streaming , and often run waste , which directed aright , would be very fruitful to the Soul. The true Cause of this neglect is from the inward temper of Men. Carnal Pleasures alienate the Mind , and make it unfit for the deep serious actings of the Thoughts upon Eternal Things . I have said of Laughter , Thou art mad ; it makes the Mind light , and vain , and desultory . As a distracted Person by every motion of Fancy flies from one thing to another without Coherence . The Heart fill'd with cloudy Cares , and smoaky Fires , with Thoughts and Desires about worldly Things , is unprepar'd for such a clear , calm , and sedate Work. A Carnal Person can taste no sweetness , feel no relish in the Meditation of Heaven , nor any Spiritual Duty . 'T is as if one should take some delicious Fruit into his Mouth , a Peach , or the like , without breaking the Skin ; it would be rather a trouble , than pleasant . Nay , the Gospel expresly declaring , That without Holiness no Man shall see God ; those who by vicious Affections are ingaged in any sinful way , being conscious of their Guilt and unpreparedness , and that while such , they are under a peremptory exclusion from celestial Glory , cannot endure the thoughts of Heaven . The Divine Presence is their Torment , and the serious consideration of it , is to bring them before God's holy and just Tribunal , to accuse and condemn them . I shall now take a particular view of those Objects , from whence Consideration derives Vigour , for the inclining of the Will to a right Choice , and for regulating the Life . 1. Consider the End for which Man was designed in his Creation , why endued with rational and noble Powers of Soul , and plac'd by the Soveraign Maker in the highest rank of so numerous and various Natures that fill the Universe . Is it to raise an Estate , to shine in Pomp , to enjoy sensual Pleasures for a little while , and after the fatal term to be no more for ever ? Was he sent into the World upon as mean a Business as that of the foolish Emperor , who employed an Army , furnish'd with all Military Preparations , to gather Shells upon the Sea-shore ? This were , according to the passionate expostulation of the Psalmist , to charge God that he had made all Men in vain . Reason and Scripture tells us the End of Man is to glorify and enjoy God , the obtaining whereof makes him perfectly happy , and the missing of it perfectly miserable . This is a fundamental Truth , upon which the whole Fabrick of Man's Duty and Felicity is built . Without this Foundation , our Faith presently sinks . If the clearness of this principle be obscur'd , we shall wander from the way of Eternal Life , and not only lose the way , but the remembrance and desire of it . Thinking is the property of the reasonable Soul , and the just order of Consideration is , that the Mind primarily regards this supream directive Truth that is to govern all our Actions . 'T was prudent Counsel that * one of the Antients gave for composing a Book , that the Author frequently reflect upon the Title , that it may correspond in all the parts with his original Design . Thus it becomes a Man often to consider the End of his Being , that the course of his Life may have a direct tendency to it ▪ and the more excellent our End is , the more constraining is the necessity to prosecute it . 'T is of great Efficacy to reflect upon our selves , Whither do my Thoughts and Desires tend ? For what do I spend my Strength , and consume my Days ? Will it be my last Account , how much by my Prudence and Diligence I have exceeded others in temporal Acquisitions ? If a General were at play while the Armies are engaging , would it be a noble Exploit for him to win the Game , whiles his Army for want of conduct loses the Victory ? Will it be profitable for a Man to gain the World , and lose his Soul ? Let Conscience answer in Truth . 'T is observable what is reported of a † noble Forreigner , that on his Birth-day , reflecting upon the Age of his Life , he was surpriz'd with grief , and struck with Astonishment , that without a due Sense of the proper Business and End of Life , he was arrived to that Age , when our Days begin to decline . In an instant all things seem'd to change appearance in his view . Then first ( says he ) I perceived I was a Man , for before I had not resolved for what I should employ my Life . The issue was , his serious Resolution unfeignedly to honour God , sincerely to confess Christ , to place his Felicity in Holiness of Life , and most zealously to follow it . Let any one that is not of a reprobate Mind , and an incorrigibly depraved Heart , duly consider the sublime and supernatural End of Man. O what a marvellous change will it make in him , of Carnal into Spiritual ? nay it would be a kind of Miracle if he continued in his sinful State. How will it transform him into another Man , with new Valuations , new Affections and Resolutions , as if he were born again with a new Soul ? How will it amaze him that his whole course has been a contradiction to the wise and gracious design of God , that all his Industry has been a race out of the way , a perpetual diversion from his main Business , that his Life has been fruitless and dead to the true End of it ? How will he be confounded at his former Folly ? Then alone we act with Understanding , when mov'd by our blessed End , and our Actions by a strict tendency without variation issue into it . 2. Consider attentively the Objects that stand in competition for our Choice , the present World and Heaven , to make a judicious comparison between them in their Quality and Duration . First , in their Quality . The things of the World , according to the judgment of God himself , who is only Wise and Good , and has the highest Authority to decide in the case , are but fallacious appearances of Happiness , meer Vanity . And certainly the Creator knows the true worth of all things , and would not disparage his own Works , but would undeceive Men that are apt to judge and choose by the Eye of Sense . The Apostle tells us , That an Idol is nothing in the World ; although the matter of it may be of Gold , or Marble , or Wood , yet it has no divine Perfection , which the Idolater attributes to it . So all worldly things , in which Men place their chief Care , and Confidence , and Joy , though they have some degrees of Goodness , and are a transient relief to us in our passage to Eternity , yet they are nothing as to perfect Felicity . 'T is meerly Opinion and Conceit that makes them so valued and pleasing , like a rich Dye to a slight Stuff from whence its Price arises . Reason is either obscur'd , or not obeyed , when the World is the Object of our Choice . Now what are these Appearances of Beauty and Pleasure , compar'd with a Blessedness that is truly infinite ? Carnal Joy smiles in the Countenance , flatters the Fancy , touches the Sense , but cannot fill the Heart , but the Favour of God satisfies the Soul. Thou hast put Gladness into my Heart , more than when their Corn and Wine increased . Carnal Joy in its highest elevation in the time of the Harvest and Vintage , is incomparably less than Spiritual Joy that springs from the Light of God's Countenance . The World cannot fill the narrow capacity of our Senses , but divine Joys exceed our most inlarged comprehensive Faculties . The Eye is not satisfied with seeing , nor the Ear with hearing ; but the Peace of God passes all Vnderstanding . The Things of the World are of a limited Goodness ; Wisdom is not Strength , nor Learning Riches , nor Beauty Fruitfulness : But God is a Vniversal Good , in whom are all Attractives to raise and satisfy our Desires . If Men did consider , they would distinguish and despise in comparison all that is named Felicity here , with the Favour of God. To seek for satisfaction in the Creature and forsake him , is as if one desirous to see the Light should withdraw from the presence of the Sun , to borrow it from a weak Ray reflected by some obscure Matter . Now if there be so vast a difference in their Nature , as between a painted Vapour , and the solid glorious Good , between Finite and Infinite , why is there not a difference accordingly in our Esteem , Affections and Respects to them ? How unreasonable is it that a Soul capable of God , should cleave to the Dust ? It would be most egregious folly to hang a Weight , that is able to turn a great Engine , upon a small Clock : 't is incomparably more foolish , when the love of Happiness , the weight of Humane Nature , which applied aright , will turn our Desires to Heaven , is only used to give vigorous motion to our Endeavours about earthly Things . 2. Consider their Duration . The Apostle tells us , that the main scope of his Actions was Things invisible ; and gives the reason of it , For the things that are seen are Temporal ; but the things that are not seen are Eternal . To insist upon the vast difference between Temporal and Eternal , may seem needless : for the first Notions of things are of such uncontroulable clearness , that an attempt to prove them , is to light a Candle to discover the Sun. Yet this Principle drawing after it such powerful Consequences for the government of our Hearts and Lives , and Conscience being so remiss , and the sensual Affections so rebellious , 't is needful to consider this seriously , that what is really assented to in Speculation , may not be contradicted in Practice . Now who can unfold the infinite Volume of Ages in Eternity ? The Understanding of an Angel can no more comprehend what is incomprehensible than the Mind of a Man. A Snail will pass over an immense space as soon as an Eagle : for though one dispatches more way than the other , yet both are equally distant from arriving to the end of what is endless . But that the Conception of Eternity may be more distinct , and affecting , it is useful to represent it under some temporal Resemblances , that sensibly , though not fully , express it . Suppose that the vast Ocean were distilled drop by drop , but so slowly , that a thousand Years should pass between every drop ; how many millions of Years were required to empty it ? Suppose this great World in its full compass , from one Pole to another , and from the top of the Firmament to the bottom , were to be fill'd with the smallest Sand , but so slowly , that every thousand Years only a single Grain should be added ; how many Millions would pass away before it were filled ? If the immense Superficies of the Heavens , wherein are innumerable Stars , the least of which equals the magnitude of the Earth , were filled with Figures of Numbers without the least vacant space , and every Figure signified a Million , what created Mind could tell their Number , much less their Value ? Having these Thoughts , I reply ; The Sea will be emptied drop by drop , the Universe fill'd grain by grain , the Numbers written in the Heavens will come to an end ; and how much of Eternity is then spent ? Nothing ; for still infinitely more remains . In short , what-ever is Temporal , extend the continuance of it to the utmost possibility of Conception , is infinitely short of Eternity . A Day , an Hour , a Minute , has some proportion with a thousand Years ; for that duration is determined by a certain number of Days , and Hours , and Minutes : but Millions of Ages have no proportion to Eternity , because 't is an indeterminable Duration . The Mind is soon tir'd and lost in searching after Numbers to represent it : 't is confounded and struck with amazing Horror , and can only direct the Eye upward or downward to the two Habitations of Eternity , the glorious and the miserable , Heaven and Hell. Now let us compare the Things of the present World with those of the future State. The first are measur'd by flying Time , the other remain in an unmoveable Eternity . The Comforts that spring from the Earth , suddenly wither and fall to it : the Tree of Life flourishes only above . Frequent changes from Prosperity to Adversity are the Properties of this mortal State. As those who are in Voyages at Sea , sometimes are in a calm , and presently suffer a storm , and are forc'd to alter their Course by the changing of the Winds ; so 't is with us in our passage here . But upon the first entrance into another World , all the variations of this are at an end . Verily every Man at his best estate is altogether Vanity . Surely every Man walks in a vain shew , surely they are disquieted in vain . The visible Felicity of Man is of no continuance . We may frequently observe in the Evening , a Cloud by the reflection of the Sun invested with so bright a Lustre , and adorn'd with such a pleasant variety of Colours , that in the judgment of our Eyes , if an Angel were to assume a Body correspondent to his Glory , it were a fit matter for it . But in walking a few steps , the Sun is descended beneath the Horizon , and the Light withdrawn , and of all that splendid flaming appearance , nothing remains but a dark Vapour , that falls down in a Showre . Thus vanishing is the shew of Felicity here . In this , Sense assists Faith ; for the experience of every day verifies what the Scripture declares , that the Fashion of this World passes away . And therefore the guilty Folly of Men is aggravated , to set their Eyes and Hearts upon that which is not . To see one passionately dote on a Face ruin'd and deform'd with Age , to be inchanted without a Charm , raises wonder , and exposes to contempt . Yet such is the stupidity of Men to embrace with their most entire Affections the wither'd Vanities of the World , that are hastening to their Period . 'T was a stinging reproach to Idolaters from God , None considers in his Heart , neither is their Knowledg nor Vnderstanding , to say , I have burnt part of it in the Fire ; yea , I have also baked Bread upon the Coals thereof ; I have roasted Flesh and eaten it ; and shall I make the residue an Abomination ? shall I fall down to the stock of a Tree ? And are not sensual Men equally guilty of such monstrous Folly ? for though universal Experience convince them , that all things under the Sun are fading , and that many times their dearest Comforts are snatch'd away from their Embraces ; yet who does advisedly consider , and say to himself , Shall I give my Heart to transient Shadows ? Shall I cherish vain Hopes , vain Aims and Desires of obtaining Happiness in a perishing World ? Altho the worshipping a Stock be Idolatry of grosser Infamy , yet 't is as foolish and as destructive to set our chief Love and Joy , that is only due to God , upon the Creature . And what follows in the Prophet is justly applicable to such Persons ; He feedeth on Ashes , ( that not only afford no nourishment , but is very hurtful to the Body ) a deceived Heart has turn'd him aside , that he cannot deliver his Soul , nor say , Is there not a Lie in my right Hand ? Thus Carnal Men are so blinded with their Affections to these short-liv'd Pleasures , that they cannot take the true liberty of judging and reflecting that they are deceived and delighted with empty Shadows that will suddenly end in disappointment and sorrow ? Briefly , these glittering Fictions and false Joys cannot please without an Error in the Mind , that shall last but a little while . And if you saw a distracted Person sing and dance , with a conceit that he is a Prince , would you be willing to lose sober Reason for his phantastick Pleasure , especially if you knew that his chearful Fit should suddenly change into a mournful or raging Madness for ever ? But the Blessedness above is unchangeable as God the Author and Object of it , Eternal as the Soul that enjoys it . And shall the World that passes away with the Lusts thereof , turn our Affections from the undefiled immortal Inheritance ? Shall the vanishing appearance , the fleeting Figure of Happiness be preferred before what is substantial and durable ? If a spark of true Reason , of sincere Love to our Souls be left , we shall count all things but dross and dung , that we may gain the Kingdom of Glory . Thus Eternity inlightens , thus it counsels us . To encourage us to seek the Kingdom of Heaven , I shall propound other Motives to Consideration . 1. God is very willing that Men should be saved and partake of his Glory . For this end , he has brought Life and Immortality to light in the Gospel . The Lord Jesus , the Sun of Righteousness , has dispel'd the darkness of the Gentiles , and the shadows of the Jews , and rendred the blessed and eternal State so clear and so visible , that every Eye may see it . Our assurance of it is upon infallible Principles . And though the excellent Glory of it is inexpressible , yet 't is represented under variety of fair and lovely Types to invite our Affections . Besides , God makes an earnest offer of Life to us in his Word , he Commands , Counsels , Excites , Urges , nay Intreats and Beseeches with infinite Tenderness , that Men will accept of it . Thus the Apostle declares , Now then wa are Embassadors for Christ , as though God did beseech you by us , we pray you in Christ's stead be reconciled to God. Is it not evident then beyond the most jealous suspicion , God is desirous of our Happiness ? Can we imagine any design , any insincerity in his Words ? Why should Heaven court a Worm ? 'T is his love to Souls that expresses it self in that condescending compassionate manner , to melt and overcome the perverse and hardned in Sin. And as his Words so his Works are a convincing Argument of his Will : His most gracious sustaining and supporting of sinful Men , his innumerable Benefits conferr'd upon them , in the provision of Good , and preservation from Evil , are for this End , that by the conduct of his merciful Providence they may be led to Repentance , and received into his Favour . And the temporal Judgments inflicted on Sinners , are medicinal in their Nature , and in his design to bring them to a sight and abhorrence of Sin , to prevent their final ruin : if they prove mortal to any , 't is from their obstinate Corruption . The time allowed to those who are obnoxious to his Justice every hour , is not a meer reprieve from Torment , but a space of Repentance to sue out a Pardon : They are spared in order to Salvation . The Lord is long-suffering to usward , not willing that any should perish , but that all should come to Repentance . But above all his other Works , the giving of his Son to be a Sacrifice for Sin , is an incomparable demonstration , how much he delights in the Salvation of Men. Since God has been at such cost to put them into a capacity of obtaining the Kingdom of unchangeable Glory , far transcending the earthly Paradise that was forfeited by Sin , we have the strongest assurance that he desires their Felicity . And how guilty and miserable will those Sinners be that when Christ has opened Heaven to us by his Blood , refuse to enter into it ? When Brutus the most noble Roman , propounded to a Philosopher his design to restore Rome to Liberty , he replied , That the action would be glorious indeed , but that so many servile Spirits that tamely stoopt under Tyranny , were not worthy that a Man of Vertue and Courage should hazard himself to recover that for them , which they did so lightly esteem . The Redemption of Mankind is without controversy the Master-piece of God's works , wherein his principal Attributes appear in their excellent Glory . But how astonishing is the unworthiness of Men , who wretchedly neglect Salvation , which the Son of God purchased by a Life full of Sorrows , and a Death of infinite Sufferings ? Blessed Redeemer ! may it be spoken with the humble , affectionate , and thankful sense of thy dying Love , why didst thou give thy self a ransom for those who are charm'd with their Misery , and with the most foul Ingratitude disvalue so precious a Redemption ? How justly shall they be for ever deprived of it ? Behold , ye despisers , and wonder , and perish . 2. Consider , this glorious Blessedness shall be the Portion of all that unfeignedly choose it , and earnestly seek it . This motive was inclosed in the first , but deserves a separate Consideration . And of this we have infallible assurance from the Word of God , who cannot lie . Godliness has the Promise of the Life to come . This is a faithful saying , and worthy of all acceptation . The hope of a Christian is so certain that 't is compar'd to an Anchor fastned in Heaven . And besides the Fidelity of his Word , God has given us Security of the Reward , the Life of his Son. This methinks should turn the Current of our Desires and Endeavours to Heaven . For notwithstanding all our toil and sweat , the labour of the Day and the watchings of the Night for the obtaining earthly things , yet we many times fall short of our aims and hopes . 'T was the observation of the wisest Man , I returned and saw under the Sun , that the Race is not to the Swift , nor the Battel to the Strong , neither yet Bread to the Wise , nor yet Riches to Men of Vnderstanding , nor yet Favour to Men of Skill ; but Time and Chance happeneth to all . Indeed such is the order of Divine Providence in the World , there must be different conditions of Men here , some Rich , others Poor ; some Noble , others Mean ; some in Command , others in Subjection . And from hence it is also evident , that neither Dignity nor Riches nor Pleasures are the Happiness of Man. For 't is not becoming the Wisdom and Goodness of God to make that the last end of the reasonable Creature , which though sought with Sincerity and Diligence , may not be obtained , or of which without his own consent he may be deprived . But civil distinctions and qualities are of no value and consideration with respect to the obtaining or excluding from Heaven . The rich and honourable that are in an exalted State , have not a more easy ascent and entrance into the Kingdom of God than those who are in the lowest degree . The Stars appear with the same bigness to him that stands in the deepest Valley as on the highest Hill. Is there any difference between the Souls of the rich and great in the World , and the Souls of the poor and despised ? Are they not equally the Off-spring of God , and equally ransomed by the most precious Blood of his Son ? Are they not equally capable of Eternal Rewards ? Are not the Promises of the heavenly Kingdom , equally addrest to every one that has an immortal Soul , that is faithful to his Duty and Covenant with God ? This should inspire all with flaming Desires , and draw forth their utmost Industry , and make them stedfast and unmoveable , always to abound in the Work of the Lord , knowing our labour shall not be in vain in the Lord. I know the Carnal Will is impetuous and impatient of delay ; and earnest for what is present with the neglect of the future Glory . But the unreasonableness of this is evident to all ; for 't is not a new and strange thing to sow in hopes of reaping a Harvest , for Men to be industrious and active on Land and Sea for future Advantage . Nay , 't is the constant practice of the World : The Merchant , the Husbandman , the Student , the Souldier , and every Man in the Circle of his Calling are visible Instances of this ; and tho many times the most flourishing Hopes are blasted , they are not discouraged . And is it not a sight full of wonder to observe Men chearful in Labours and Hardships in the Service of the World , to carry it so lightly as if they had Wings , and all for a poor and uncertain Recompence , and to be slow and languid in their Endeavours for a Reward as great and as sure as God is glorious and true ? How many ambitiously strive to please a Prince , and wait long in his Service , who is but a Man , and therefore variable in his Temper and State , sometimes is not willing to do what he can , and sometimes cannot do what he would to reward his Servants ? And is there not infinitely more reason we should labour to please God , who is the most liberal , and rich , and certain Rewarder of all that seek him ? 3. Consider how gracious the Terms are upon which Heaven is promised in the Gospel . Our Saviour's Laws are so holy , just , and in their own Nature so good to Men , even in their present performance , that their own Excellence , and Equity , and Sweetness , is sufficient to recommend them without a respect to the glorious Reward of Obedience . For what can be more desirable than conformity to the Nature of the blessed God ? What Pleasure is comparable to that which springs from a pure Conscience , from a godly , righteous and sober Conversation ? How joyful is the performance of that Service which more immediately is directed to the honour of the Divine Majesty ? In Prayer , and other sacred Actions , we draw near to the Fountain of Felicity , and receive from his Fulness . In the affectionate Praises of God , we are Companions of the Angels . And is not Integrity and Honesty in our dealings with Men more easy and comfortable than Fraud and Oppression ? Is it not troublesome to be always under a Mask , to use arts and disguises to avoid the reproach and revenge that attends unjust Actions when discovered ? Are Temperance and Chastity as hurtful to the Body , as Luxury and Lasciviousness , the essential parts of Carnal Felicity ? How miserably distracted is Man when the Heart is rent with numberless Vanities , the Affections divided between various Objects ! how quiet and composed , when the Heart is united to God as the supreme Good , and the Affections joyfully conspire in his Service ! Can it then be pretended that the Yoke of Christ is heavy , and his Law hard ? Or are his Promises uncertain , and his Reward small ? No , his Commands are not grievous ; in the keeping them there is a great Reward , a present Paradise . Religion will make us happy hereafter in the enjoyment of God , and happy here in Obedience to his Holy Will. Such is his Goodness , that our Duty and Happiness are the same . But it will be said , That the Gospel requires us to pluck out the right Eye , and to cut off the right Hand , and to take up the Cross of Christ ; that is , to mortify the dearest Lusts , and to submit to the sharpest Sufferings for his Honour , that we may be eternally Happy . To this I answer ; 'T is true , the humane Nature in this depraved State , only relishes such Objects as pleasantly insinuate with the Carnal Senses , and 't is bitter as Death to bind up the Affections from them . But Grace gives a new divine Nature to the Soul , and makes it easy to abstain from fleshly Lusts. To make this more clear by a sensible Instance : Suppose a diseased Person , whose Stomach is oppress'd with corrupt Humours , and his Throat and Mouth so heated with Choller and continual Thirst , that he thinks it impossible , though for his Life , to abstain from immoderate Drinking . If a Physician by some powerful Medicine cleanses the Stomach , and tempers the internal Heat , he then can easily restrain himself from Excess . Thus a Carnal Man that is full of false Estimations , and irregular Desires , while there are Pleasures without , and Passions unsubdued within , though his Salvation depends on it , thinks it impossible to restrain the exorbitant Appetites of Flesh and Blood. The Gentiles thought it strange Christians did not run with them to the same excess of Riot . But divine Grace so clarifies and enlightens the Mind , so purifies and elevates the Affections , that 't is not only possible but easy to abstain from unlawful Pleasures . St. Austin before his Conversion was astonish'd , that many in the vigour of Youth , and in a frail World lived Chastly ; and reflecting upon himself , was encouraged by this Thought , that which such and such observe , why shall it be impossible to me to observe ? and upon serious trial , by the prosperous influence of Heaven , was a Conqueror over all carnal Temptations . Nay after his holy Change , the withholding his Heart from vitious Delights , was inexpressibly more sweet than his former enjoying of them . And are there not many visible examples of holy heavenly Christians , to whom grosser sensual Pleasures are unsavory and contemptible ? You may as well tell the number of the Stars , as of those who have practised Religion in its strictness and purity , and by their enlightned Conversations directed us in the way to Heaven . And are their Bodies taken from the Vein of a Rock , and not composed of Flesh and Blood as well as others ? Are their Passions , like Solomon's brazen Sea , unmoveable by any Winds of Temptations ? Are they entirely exempted from the impression of Objects , and the lower Affections ? No , they are alive , and sensible of those things that ravish the Affections of carnal Men , but by the power of Grace despise and overcome them . And this Grace is offered in the Gospel to all that sincerely desire it , so that 't is a vain wretched pretence that Religion binds to hard Service . To the other part of the Objection , that sometimes Religion exposes the Professors of it to heavy Sufferings , I answer , Indeed the Gospel is plain and peremptory in this , if we will reign with Christ , we must suffer with him , when we are called forth to give a noble testimony to his Truth . 'T is no extraordinary Elevation , no point of Perfection , but the duty of every Christian to be always ready in the disposition and resolution of his Mind , to sacrifice his Life when the honour of Christ requires it . But 't is no hard condition to suffer transient Afflictions for the obtaining a Happy Immortality , to be conformable to the Image of our suffering Redeemer , that we may be crowned with his Glory . How many Christians esteemed themselves honoured in the Disgrace , and blessed in the Injuries they suffered for Christ , and with an invincible Patience , and astonishing Joy , endured the most cruel Persecutions , though yet the human Nature in them was as tender and sensible of Pains as in others ? but the natural aversion and repugnance to suffering was overruled by the determination of the rational Will , upon the account of their Duty , and the Reward attending it . They gave a most convincing sensible Testimony how much more valuable Heaven is , than this present World , willingly exposing themselves to all Evil here , and rejoicing in hope of a glorious issue . In short ; the Reward of Obedience is a triumphal Crown ; and where there is no Victory , there can be no Triumph ; and where no Combat , no Victory ; and where no Enemy , no Combat . Therefore we are commanded to fight against our internal Enemies , our corrupt Affections , to kill the Lusts of the Flesh , and to encounter and overcome , by Humility and meek Submissions , the Cruelty of malicious Enemies without us , in order to obtain the Crown of Life . And a Believer that has Heaven in taste and expectation , will easily renounce the most pleasant , and willingly endure the sharpest Temptations , for the blessed Reward of his Obedience . Lastly , Fervent and constant Prayer is requisite for the Grace of God , that we may fix our Aims aright upon eternal Happiness , and use those sure Means that with divine Advantage are propos'd in the Scriptures , that can make us wise to Salvation ; such is the depravation of Man since his Fall , the Mind is diverted by vain Thoughts , and the Heart prepossess'd with sensual Desires , that 'till the Spirit of his Mind be renewed , and his original Affections to the Supream Good be revived and restored by Divine Grace , he is regardless of it , and only applies himself to what is pleasing to Sense . There may be some transient Glances , and volatile Wishes of Heaven in Carnal Men , but they are miserably weak , and ineffectual . Therefore a most necessary Duty incumbent upon us , is by humble and fervent Prayer to address our selves to God for his Spirit , to enlighten our Minds , that we may believe the Reality and Greatness of the Eternal Reward ; and to reform our Wills , that we may feel its attractive Force . Both these Acts of the Spirit are requisite , that the Love of God , as our chief Felicity , may be the regent Principle of our Hearts and Lives . 1. For this end the Holy Spirit convinces Men thorowly of the Reality and Greatness of an invisible Happiness . In the Light of the Gospel , how many of eminent intellectual Faculties are stupid as to their great Interest , and spend themselves about Trifles , and are equally tractable to Eternal Ruin , as the Ox to the Slaughter ? He that is destitute of the illuminating Grace of the Spirit , is blind , and cannot see afar off . Now by the Analogy between the corporal and intellectual Faculties , we may understand , in some measure , how the Mind is illuminated by the Spirit of God. For as to the Act of Seeing , two things are requisite ; 1. External Light in the Air , without which the Colours , Figures and Beauties of Objects are not visible to the sharpest Eye , but lie obscur'd under impenetrable Darkness . 2. Internal Light in the Eye , in which the visive Power consists : if this be extinguish'd , the clearest Light of Heaven is of no use for the discovery of Things . Thus the Understanding is enabled to see Spiritual things . 1. By the Revelation of the Object : In this respect Life and Immortality are brought to Light by the Gospel . Till that bright Discovery was made of Eternal Blessedness , it was above the desires and hopes of sinful Man. Coelum , homo nec optare poterat ex ignorantia , nec sperare ex propriae miseriae conscientia . 2. By the inward inlightning from the Spirit of Wisdom , that removes the Ignorance , Prejudice , and Inadvertency of the Mind , which as Scales darkned its Sight , and disposes it to perceive the Verity and Excellency of spiritual and future Things , tho not with comprehensive Evidence , yet with that assurance , that no doubtfulness or suspence remains concerning them . 'T is observable that Faith is exprest in Scripture , by Prudence , Wisdom , and Knowledg , whereby a Man knows the Grounds and Motives of his Judgment and Actions . And Sin is called Folly. For as when the understanding Faculty , either from the indisposedness of the Organs , as in Idiots , or from the disorder of Fancy by inflammation of the Humours , as in distracted Persons , cannot weigh and compare , and therefore makes a perverse judgment of things ; so the carnal Mind , by not due measuring and pondering , judges falsly of spiritual Things . If something no bigger than the Hand were put before the Eye , it would intercept the sight of the Heavens ; and he that not considering the Properties of things near and distant , should conclude that Piece to be bigger than the Heavens , were justly reputed a Fool. And the folly of carnal Men is more gross , who prefer things present to Sense , before what is future and of everlasting consequence to the Soul. But there are some Actions , which if done by a Natural , would be counted Folly , yet being done by those who in the reputation of the World are Wise , are esteemed Prudent , but they are the most deplorable Folly. Now as the restoring the Laesum principium , the broken Mind to its sound state , whereby 't is able to consider , discern and conclude of things according to their Nature , such is the action of God's Spirit upon the corrupt Mind , clarifying and enlightning it , so that it receives full conviction by the clearest Marks of divine Authority shining in the Gospel , of the Truth of all the great and precious Promises therein contained , and causing it , by a steady application of the Thoughts , to see the vast difference between what is Temporal , and Eternal ; how despicably light all the Vanities of this World are found , when put in the Ballance against the infinite inestimable Happiness of the next . In short , the renewed Mind knows Spiritual Things according to their Nature and Qualities , believes , esteems , and determines that they are of eternal Moment , and absolutely necessary for the Happiness of Man. And as when the natural Faculty of seeing is perish'd , 't is irreparable by human Skill , and without a Miracle can never be restored ; so the intellectual Faculty , when darkned by sinful Lusts , without the renewing power of the Spirit , can never know Spiritual Things as they ought to be known . Therefore as the blind Men in the Gospel who dispair'd of help from the Physicians , hearing of the miraculous Power of Christ , importunately begg'd his healing Mercy ; so let us pray to the Light and Saviour of the World , but in a more noble and higher Sense , Lord , that we may receive our sight . Let us with the most zealous Affections call upon the God of our Lord Jesus Christ , the Father of Glory , that he would give unto us the Spirit of Wisdom and Revelation in the knowledg of him , the Eyes of our understanding being inlightned , that we may know what is the hope of his Calling , and what the Riches of the Glory of his Inheritance in the Saints . 2. The efficacious Influence of the Holy Spirit is requisite to change the Will , that with a free and full consent it may desire and prosecute the Spiritual Eternal Good. Without this , the conviction of the Mind is not powerful enough to convert the Soul from the love of the World , to choose Heaven . There may be an inlightned Conscience , without a renewed Heart . Though the Judgment assents that God is the Supream Good , yet till the Heart be circumcised , the sensuality of the Affections taken away , divine Love that directs the Life to God as our blessed End , can never possess it . Suppose that Men had a sensible and strong assurance of the Eternal State hereafter , if all those who lived godly in a visible manner ascended with Elias to Heaven , and if all who continued in their Sins visibly descended into Hell , as Corah and his Company were swallowed up alive by the Earth , before the Israelites ; if Men could hear the joyful Exultations of the Saints above , their high Praises of God , and hear the desperate Crys and deep Complaints of the Damned : if one , according to the desire of the rich Man , were sent from Hell , and with his Fiery Tongue should relate what he had seen and suffer'd , and exhibit a sensible demonstration in himself of those Torments , yet this alone were not sufficient to draw off their Hearts from the deceitful Happiness of this World , and fasten them on the perfect and Eternal Happiness in the next . Indeed they could not then indulge their Lusts so securely , but they would be Strangers to the Life of God , such an inveterate alienation of Heart is in Men from real Holiness . Till the sanctifying Spirit by a directive persuasive Light that represents the Truth and Goodness of Spiritual Things , transforms the Soul , and makes it Spiritual in its Valuations and Affections , 't is inwardly averse from Grace and Glory . The Lord direct our Hearts into the Love of God , and into the patient waiting for Christ , when he shall come to be glorified in his Saints , and admired in all them that believe . FINIS . OF HELL . BY WILLIAM BATES , D.D. LONDON , Printed by J. D. for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhil . 1691. OF HELL . Mark 9.48 . Where their Worm dieth not , and the Fire is not quenched . THE Words are the repetition of a powerful Motive , by our Blessed Saviour , to deter Men from indulging Temptations to sin , how grateful or useful soever to them : If thy Hand offend thee , cut it off ; if thy Foot offend thee , cut it off ; if thy Eye offend thee , pluck it out . All the Occasions whereby Sin insinuates it self , and inflames our Inclinations , whether it bribes us with Profit , or allures by Pleasure , must be immediately cut off , and for ever separated from us . This Counsel seems very severe to the natural Man , who freely converses with Temptations : To do Violence to himself , and tear his beloved Lusts from his Bosom , the Carnal Nature will not consent to . Our Saviour therefore urges such Arguments as may move the Understanding and Affections , may strike Sense and Conscience : For it is better to enter into Life maimed , than having two Hands to go into Hell where the Fire never shall be quenched . Hope and Fear are the most active Passions : The Hope of Heaven is motive enough to induce a true Believer to despise and reject all the Advantages and Pleasures of Sin that are but for a Season : and the fear of an Everlasting Hell , is strong enough to controul the vicious Appetites . Reason determines , that when a Gangreen that is deadly and spreading , has seiz'd upon a Member , presently to cut off an affected Arm or Leg , to save the rest : how much more reasonable and necessary is it to part with the most charming and favourite Sin , to preserve the Soul from Eternal Death ? 'T is observable , our Saviour inculcates three times , that Men may take notice of it with terror , Where the Worm never dies , and the Fire is never quenched : A Worm gnawing upon the Bowels , that are of the most tender and quick sense , Fire that causes the most vehement pain , are fearful Representations to typify the Torments of the Damned : And that the Worm is undying , and the Fire unquenchable , infinitely aggravates their Punishment . The Proposition is this : That the punishment of those who will retain their pleasant or profitable Sins , shall be extream and eternal . In the handling of this Point , I will , 1. Discourse of the Extremity of the Punishment . 2. Of the Eternity of it . 1. Of the Extremity of it . Before the particular Description of the Pains of the Damned , I shall observe in general , That the full Representation of Hell is beyond all humane Expression , nay our most fearful Thoughts cannot equal the Horror of it . Who knows the Power of thine Anger ? What are the prepared Plagues , by infinite Justice and Almighty Wrath for obstinate Sinners ? It is impossible for the most guilty and trembling Conscience to inlarge its sad apprehensions according to the degrees of that Misery . The Lord will shew forth his Wrath , and make his Power known in the Vessels fitted for Destruction . None can tell what God can do , and what Man shall suffer , when made capable to endure such Torments for ever , as now would presently consume him . As the Glory of Heaven cannot be fully understood till enjoyed , so the Torments of Hell cannot be comprehended till felt . But we may have some discovery of those unknown Terrors , by the following Considerations . 1. The most heavy Judgments of God upon Sinners here , are light and tolerable in Comparison of the Punishment of Sinners in the next State. For , ( 1. ) Temporal Evils of all kinds and degrees , as Pestilence , Famine , War , are designed for the bringing of Men to a sight and sense of their Sins , and are common to Good and Bad here . And if his Anger be so terrible when he chastises as a compassionate Father , what is his Fury when he punishes as a severe Judg ? If the correcting Remedies ordered by his Wisdom and Love for the conversion of Sinners be so sharp , what is the deadly revenge of his irreconcileable Hatred ? ( 2. ) The Miseries of the present State are allayed with some enjoyments . None are so universally afflicted , so desolate , but something remains to sweeten the sense of their Sufferings . Judgments are tempered with Mercies . No Man is tortur'd with all Diseases , nor forsaken of all Friends , nor utterly without Comfort . And when the Affliction is irremediable , yet if our grief produces Sympathy in others , 't is some ease to the troubled Mind , and by that assistance the Burthen is made lighter . But in Hell the Damned are surrounded with Terrors , encompast with Flames , without any thing to refresh their Sorrows , not a drop of Water to a Lake of Fire . All that was esteemed Felicity here , is totally withdrawn . Death puts a period to their Lives , and Pleasures of Sin for ever . For 't is most just , that those Objects which were abused by their Lusts , and alienated their Hearts from their Duty and Felicity , should be taken away . And which is extream Misery , in their most pitiful State they are absolutely unpitied . Pity is the cheap and universal Lenitive , not denied to the most guilty in their Sufferings here : for the Law of Nature instructs us to pity the Man , when the Malefactor suffers . But even this is not afforded to the Damned . All their Agonies and Cries cannot incline the Compassion of God , and the blessed Spirits in Heaven towards them : for they are not compassionable Objects , their Misery being the just effect of their perverse obstinate Choice . And in Hell all human tender Affections are extinguisht for ever . Now 't is the perfection of Misery , the excess of Desolation , to be deprived of all good things pleasing to our Desires , and to suffer all Evils from which we have the deepest aversation and abhorrence . As in Heaven all Good is eminently comprised , and nothing but Good , so in Hell all Evil is in excessive degrees , and nothing but Evil. ( 3. ) Temporal Evils are inflicted by the mediation of second Causes that are of a limited power to hurt : but in the next World he more immediately torments the Damned by his absolute Power . The Apostle tells us , that the Wicked are punished with everlasting Destruction from the presence of the Lord , and the Glory of his Power . What is the lashing with a few Rushes , to a blow given by the hand of a Giant that strikes dead at once ? This comparison is below the Truth . More particularly , the state of Misery is set forth in Scripture by such representations as may powerfully instruct and terrify even the most carnal Men. Nothing is more intolerably painful , than suffering the violence of Fire inraged with Brimstone : and Hell is described by a Lake of Fire and Brimstone , wherein the Wicked are tormented . Whether the Fire be Material or Metaphorical , the reality and intenseness of the Torment is signified by it . But the ordinary Fire , tho mingled with the most torturing Ingredients , is not an adequate representation of it . For that is prepared by Men , but the Fire of Hell is prepared by the Wrath of God for the Devil and his Angels . The Divine Power is illustriously manifested in that terrible Preparation : So that , as some of the Fathers express it , if one of the Damned might pass from those Flames into the fiercest Fires here , it were to exchange a Torment for a Refreshment . The Scripture speaks of the vehement heat and fiery Thirst , and outer Darkness in which the Damned suffer , to satisfy the rights of Justice in the torment of those Senses , for the Pleasure of which Men wilfully broke the Laws of God. But the Soul being the chief Sinner , shall be the chief Mourner in those Regions of Sorrow . An Image of this we have in the Agonies of Spirit , which sometimes the Saints themselves are in here , and which the most stubborn Sinners can neither resist nor endure . Job was afflicted in that manner that he complains , The Arrows of the Almighty are with me , the Poison whereof drinks up my Spirit , the Terrors of God set themselves in Array against me . If a Spark of his Displeasure falls on the guilty Conscience , it tears and blows up all , as a Fire-ball cast into a Magazine . Solomon , who understood the Frame of humane Nature , tells us , The Spirit of a Man can bear his Infirmity : that is , the Mind fortified by principles of moral Counsel and Constancy , can endure the assault of external Evils : but a wounded Spirit who can bear ? This is most insupportable when the sting and remorse of the Mind is from the sense of Guilt : for then God appears an Enemy , righteous and severe ; and who can encounter with offended Omnipotence ? Such is the sharpness of his Sword , and the weight of his Hand , that every stroke is deadly inward . Satan the cruel Enemy of Souls , exasperates the Wounds . He discovers and charges Sin upon the Conscience with all its killing Aggravations , and conceals the divine Mercy , the only Lenitive and Balm to the Wounded Spirit . What Visions of Horror , what Spectacles of Fear , what Scenes of Sorrow are presented to the distracted Mind by the Prince of Darkness ? And which heightens the Misery , Man is a worse Enemy to himself than Satan : he falls upon his own Sword and destroys himself . The guilty Conscience turns the Sun into Darkness , and the Moon into Blood : the precious Promises of the Gospel , that assure Favour and Pardon to returning and relenting Sinners , are turn'd into Arguments of despair , by reflecting upon the abuse and provocation of Mercy , that the Advocate in God's bosom , is become the Accuser . Whatever the Soul-wounded Sinner sees or hears , afflicts him ; whatever he thinks , torments him . All the Diversions in the World , Business , Pleasures , merry Conversation , Comedies , are as ineffectual to give freedom from those Stings and Furies in the Breast , as the sprinkling of Holy Water is to expel a raging Devil from a possest Person . Those who in their Pride and Jollity , have despised serious Religion , either as a fond Transport and Extasy towards God , or a dull Melancholy and Dejection about the Soul , or an idle Scrupulosity about indifferent things , yet when God has set their Sins with all their killing circumstances in order before their Eyes , how changed , how confounded are they at that Apparition ? how restless , with the dreadful expectation of the doom that attends them ! Belshazzer in the midst of his Cups , and Herd of Concubines , by a few Words written on the Wall , containing his Process and Judgment , was so terrified by his guilty jealous Conscience , that his Joints were loosed , Nature sunk under the apprehension . Now all these troubles of Mind , are but the beginnings of Sorrows , but the Smoak of the infernal Furnace , but Earnests of that terrible Sum which divine Justice will severely exact of the Wicked in Hell. Indeed these Examples are rare , and not regarded by the most , and by some lookt on as the effects of Distraction ; but to convince the bold and careless Sinners who never felt the stings of an awakned Conscience , what extream Terrors seize upon the Wicked in the other World ? Consider , 1. The Apprehension shall be more clear and enlarged than in the present State. Now the Soul is opprest with a weight of Clay , and in Drowsiness and Obscurity . The great things of Eternity are of little force to convince the Conscience , or perswade the Affections . But then the Soul shall work with the quickest activity . The Mind shall by an irresistible Light take a full view of all afflicting Objects . The most stupid and unconcerned Sinners shall then see and feel their ruin'd State , what a glorious Felicity they have lost , what a Misery they are plunged into , without any possibility of lessening it by false Conceits , and receiving any relief by the error of Imagination . 2. The mournful Thoughts shall be always fixt upon what is tormenting . The Soul in conjunction with the Body cannot always apply it self to one sort of Objects . For the Ministry of the sensible Faculties is requisite to its Operations . And the Body must be supported by Eating and Drinking and Rest , which interrupts troublesom Thoughts . Besides , the variety of Objects and Accidents here avert the Mind sometimes from what is afflicting . But the separate Soul is in no dependance on the Body , and after their reunion , there shall be no necessity of Food or Sleep , or any other animal actions to support it , but it shall be restored to a new capacity for new Torments , and preserved in that miserable State by the power of God. There will be nothing then to divert the lost Soul from sad Reflections upon its Misery . There are no lucid intervals in Hell. 3. All the tormenting Passions will then be let loose at once upon the guilty Creature . And if there be no single Passion so weak , but heightned , will break the Spirit , and render Life so miserable , that a Man will take Sanctuary in the Grave to escape ; how miserable is the Condition when the most fierce and united Passions war against the Soul ? This is signified by the never-dying Worm that gnaws on the tenderest parts , and of quickest sense . Shame , Sorrow , Despair , Fury , Hatred and Revenge are some of that brood of Vipers that torment the Damned . 1. Shame is a Passion of which human Nature is very sensible , and this in the highest degree of Confusion shall seize on the Wicked . For all the just causes of Shame shall then meet . The inward source of it is the consciousness of Guilt , or Turpitude and Folly in the Actions ; and all these are the inseparable Adjuncts of Sin. The guilty Soul by a piercing reflection upon its Crimes , has a secret shame of its Degeneracy and Unworthiness . The Passion is increast , when a discovery is made of vile practices that defile and debase a Man , expose to Contempt and Infamy , before Persons of high Quality and eminent Vertue , whom we admire and reverence , and whose esteem we value . To be surprized in an unworthy Action by such a Person , disorders the Blood , and transfuses a Colour into the Face , to cover it with a Vail of Blushing . And the more numerous the Spectators are , the more the Disgrace is aggravated . And if Derision be joined with the Ignominy , it causes extream Displeasure . O the universal Confusion , the over-powring amazement that will seise on Sinners in the great Day of Discovery , when all the Works of Darkness , all their base Sensualities shall be revealed before God , Angels and Saints ! When all the Covers of Shame shall be taken off , the Excuses and Denials , to extenuate or conceal their Sins , shall vanish , and their Breasts be transparent to the Eyes of all ! How will they be ashamed of their foul and permanent Deformity in the Light of that glorious Presence ? How will they be astonisht to appear in all their Pollutions before that bright and immense Theatre ? How will they be confounded to stand in all their Guilt before that sublime and severe Tribunal ? How will they endure the upbraidings for all the Sins which they have so wickedly committed , and the derision for the Punishment they so deservedly suffer ? The holy Judg will laugh at their Calamity , and mock when their fear comes . The Righteous also shall see , and shall laugh at them , Lo these are the Men that made not God their Portion , but perishing Vanities , that prefer'd sweet Folly before severe Wisdom . The Devils will reproach them for that scornful advantage they had over them , That as Children are seduc'd for things of Lustre to part with real Treasures , so they were easily persuaded for the Trifles of Time to exchange Eternal Happiness . Whither will they cause their Shame to go ? Those black Sinners that here never change colour for their Filthiness , that hardned by custom in Sin , are impenetrable to Shame , as the brute Beasts that are absolutely destitute of reason , nay that have not only overcome all tenderness , but glory in their Shame , shall glow at the manifestation of their sordid Lusts , their vile Servilities , and be covered with Confusion , and the sense of it shall be revived in their Minds for ever . 2. To open Shame is joined the greatest inward Sorrow . This Passion , when violent , penetrates the Soul in all its Faculties , and fastens it to the afflicting Object . When it dwells in the Bosom , it gives an easy entrance to whatever cherishes and increases it , and rejects what might asswage and lessen the sense of the Evil. The most pleasant things do not excite Desire or Joy , but exasperate Grief . Like those Animals that convert the best nourishment into their own Poison ; so deep Sorrow receives mournful impressions from all things , and turns the sweetest Comforts of Life into Wormwood and Gall. The causes of Sorrow are either the loss of some valued Good , or the sense of some present Evil. And the Sorrow is more violent , as the Cause is great in it self , and in the apprehension and tenderness of the Sufferers . Now both these Causes , with all the heavy Circumstances that can multiply and aggravate Sorrow , meet in Hell the Centre of Misery . The loss is inconceivably great . If Cain when banish'd from the Society of the Saints , where God was publickly worship'd , and by spiritual Revelations and visible Apparitions , graciously made himself known , cry'd out in anguish of Soul , My punishment is greater than I can bear : from thy Face shall I be hid , and I shall be a Fugitive upon the Earth : how intolerable will be the final separation from his glorious and joyful Presence be ? In the clear and transforming Vision of his Glory , and the intimate and indissolvable Union with him by Love , consists the Perfection and Satisfaction of the immortal Soul. The Felicity resulting from it , is as entire and eternal , as God is Great and True , who has so often promis'd it in Scripture . Now the Damned are for ever excluded from the reviving Presence of God. 'T is often seen how tenderly and impatiently the humane Spirit resents the loss of a dear Relation . Jacob for the supposed death of Joseph , was so overcome with Grief , that when all his Sons and Daughters rose up to comfort him , he refused to be comforted , and said , I will go down mourning to the Grave . Indeed this overwhelming Sorrow , is both a Sin and a Punishment . 'T is ordain'd , by the righteous and unchangeable Decree of God , that every inordinate Affection in Man should be his own Tormentor . But if the loss of a poor frail Creature for a short time be so afflicting , how insupportable will the Sorrow be for the loss of the Blessed God for ever ? Who can fully conceive the Extent and Degrees of that Evil ? For an Evil rises in proportion to the Good of which it deprives us : It must therefore follow , that Celestial Blessedness being an infinite eternal Good , the exclusion from it is proportionably Evil. And as the Felicity of the Saints results from the Fruition of God in Heaven , and from comparison with the contrary State : So the Misery of the Damned arises , both from the thoughts of lost Happiness , and from the lasting Pain that torments them . It may be replied , If this be the utmost Evil that is consequent to Sin , the Threatning of it , is likely to deter but few from the pleasing their corrupt Appetites : for carnal Men have such gross and vitiated Affections that are careless of spiritual Happiness . They cannot taste and see how good the Lord is . To this a clear Answer may be given : In the next State , where the Wicked shall be for ever without those Carnal Objects , that here deceive and delight them , when deprived of all things that pleases their voluptuous Senses , their Apprehensions will be changed ; they shall understand what a Happiness it is to enjoy God , and what a Misery to be expell'd from the Celestial Paradise . Our Saviour tells the Jews , There shall be weeping and gnashing of Teeth , when ye shall see Abraham , Isaac , and Jacob , and all the Prophets in the Kingdom of God , and you your selves thrust out . How will they pine with envy at the sight of that triumphant Felicity , of which they shall never be Partakers ? To see that blessed Company entring into the sacred Mansions of Light , will make the loss of Heaven infinitely more discernable and terrible to the Wicked , who shall be cast into outer Darkness , and for ever be deprived of Communion with God and his Saints . Depart from me , will be as dreadful a part of the Judgment as Eternal Fire . With the loss of the most excellent Good , the suffering of the most afflicting painful Evil is join'd . The Sentence is , Depart ye Cursed into Everlasting Fire . God's Justice is not satisfied in depriving them of Heaven , but inflicts the most heavy Punishment upon Sense and Conscience in the Damned : for as the Soul and Body in their state of union in this Life , were both guilty , the one as a Guide , the other as the Instrument of Sin ; and if an imaginarry Sorrow conceived in the Mind without a real external Cause , as in Melancholly Persons , when gross Vapours darken and corrupt the brightness and purity of the Spirits that are requisite for its chearful Operations , is often so oppressing that Nature sinks under it : How insupportable will the Sorrow of condemned Sinners be , under the impression and sense of God's Almighty and avenging Hand , when it shall fully appear how pure and holy he is in his Anger for Sin , how just and dreadful in punishing Sinners ? It may be the indulgent Sinner may lessen his fear of Hell , by fancying the number of Sufferers will asswage the sense of their Misery . But this is a foolish Mistake ; For the number of Sufferers shall be so far from affording any relief , that the Misery is aggravated by the Company and Communication of the Miserable . Every one is surrounded with Sorrows , and by the sights of Wo about him , feels the universal Grief . The weeping and wailing , the cries and dolorous expressions of all the Damned , increases the torment and vexation of every one . As when the Wind conspires with the Flame ; 't is more fierce and spreading . 3. The Concomitant of Sorrow will be Fury and Rage against themselves , as the true causes of their Misery . For God will make such a discovery of his righteous Judgment , that not only the Saints shall glorify his Justice in the condemnation of the Wicked , but they shall be so convinc'd of it , as not to be able to charge their Judg with any defect of Mercy , or excess of Rigour in his proceedings against them . As the Man in the Parable of the Marriage-Feast , when taxt for his presumptuous intrusion without a Wedding-Garment , How camest thou in hither ? was speechless : so they will find no plea for their Justification and Defence , but must receive the eternal Doom with Silence and Confusion . Then Conscience shall revive the bitter remembrance of all the methods of divine Mercy for their Salvation , that were ineffectual by their Contempt and Obstinacy . All the compassionate Calls by his Word , with the holy Motions of the Spirit , were like the sowing of Seed in the Stony Ground , that took no root , and never came to perfection . All his terrible Threatnings were but as Thunder to the Deaf , or Lightning to the Blind , that little affects them : the bounty of his Providence design'd to lead them to Repentance , had the same effect , as the Showers of Heaven upon Briars and Thorns that makes them grow the faster . And that a Mercy so ready to pardon , did not produce in them a correspondent affection of grateful obedient Love , but by the most unworthy provocations they pluck'd down the Vengeance due to obstinate Rebels , will so enrage the Damned against themselves , that they will be less miserable by the Misery they suffer , than by the conviction of their torn Minds , that they were the sole Causes of it . What Repentings will be kindled within them , for the stupid neglect of the great Salvation so dearly purchased , and earnestly offered to them ? What a fiery addition to their Torment , that when God was so willing to save them , they were so wilful to be Damned . They will never forgive themselves , that for the short and mean Pleasures of Sense , which if enjoyed a thousand years , cannot recompence the loss of Heaven , nor requite the pains of Hell for an Hour , they must be deprived of the one , and suffer the other for ever . 4. The Sorrow and Rage will be increased by Despair : for when the wretched Sinner sees the Evil is peremptory , and no Outlet of Hope , he abandons himself to the violence of Sorrow , and by cruel Thoughts wounds the Heart more , than the fiercest Furies in Hell can . This Misery that flows from despair shall be more fully opened under the distinct consideration of the Eternity of Hell. Briefly , as the Blessed are in Heaven , and Heaven is in them , by those holy and joyful Affections that are always exercised in the Divine Presence , so the Damned are in Hell , and Hell is in them by those fierce and miserable Passions that continually prey upon them . 2. The Eternity of their Misery makes it above all other Considerations intollerable . Our Saviour repeats it thrice in the space of a few Verses , to terrify those who spare some favourite Corruption , that in Hell their Worm dies not , and the Fire is never quenched . God will never reverse his Sentence , and they shall never change their State. How willingly would carnal Men raze the Word Eternal out of the Scriptures , but to their grief they find it joined with the Felicity of Heaven , and the Torments of Hell. The second Death has all the terrible qualities of the first , but not the ease and end it brings to Misery . All the Tears of those forlorn Wretches , shall never quench one spark of the Fire . Where are the delicious Fare , the Musick , the Purple , and all the carnal Delights of the rich Man ? they are all changed into a contrary state of Misery , and that state is fixt for ever . From his vanishing Paradise he descended into an everlasting Hell. In this the Vengeance of God is infinitely more heavy than the most terrible execution from Men. Human Justice and Power can inflict but one Death ( that will be soon dispatcht ) upon a Malefactor worthy to suffer a hundred Deaths ; if he be condemned to the Fire , they cannot make him live and die together , to burn and not be consumed : But God will so far support the Damned in their Torments , that they shall always have Strength to feel , though no Strength to endure them . Those extream Torments which would extinguish the present Life in a Moment , shall be suffered for ever . This Consideration infinitely aggravates the Misery . For the lost Soul rackt with the fearful Contemplation of what it must suffer for ever , feels as it were at once all the Evils that shall torment it in its whole duration . The perpetuity of the Misery is always felt by prevision . This is as the cruel breaking of the Bones upon the Wheel , when the Soul is tormented by the foresight of Misery that without allays shall continue in the circulation of Eternal Ages . To make this more sensible , let us consider , that Pain makes the Mind observant of the passing of the hours . In Pleasures , Time with a quick and silent motion insensibly slides away : but in Troubles the Hours are tedious ; in violent Pains we reckon the Minutes as long . 'T is observable how passionately the afflicted Psalmist complains , Will the Lord cast off for ever ? Will he be favourable no more ? Doth his Promise fail for evermore ? Hath he forgotten to be gracious ? Hath he in anger shut up his tender Mercies ? In what various pathetick Forms does he express the same Affection ? Though he had assurance that the gracious God would not be always severe , yet his Anguish forc'd from him Complaints , as if the moment of his Trouble were an Eternity . But what strains of Sorrow are among the Damned , who besides the present sense of their Misery , have always in their Thoughts the vast Eternity wherein they must suffer it ? When three terrible Evils were propounded to David's choice , pining Famine for three Years , or bloody War for three Months , or devouring Pestilence for three Days , he chose the shortest , though in it self the heaviest Evil. Many sad Days must pass under the other Judgments , where Death by anticipation in such variety of Shapes would be presented to the Mind , that the lingring expectation of it would afflict more than the sudden stroke : whereas the fury of the Pestilence would be soon over . But the Damned have not this relief , but shall be tormented day and night for ever and ever . How earnestly do they seek for Death , but cannot find it ? What a Favour would they esteem it to be annihilated ? For certainly , if when the Evils in the present State are so multiplied , that no Comfort is left , or so violent that the afflicted Person cannot enjoy them , and refresh his sorrowful Spirit , Death is chosen rather than Life ; it cannot be imagined that in the future State , where the Misery is extream , and nothing remains to allay it , that the Damned should be in love with the unhappy good of simple being , and not chuse an absolute extinction if it might be . If any one should be so foolish to think that Custom will render that State more tolerable , he will find a terrible confutation of his vain Fancy . Indeed , continuance under light Evils , may arm the Mind with patience to bear them , but in great Extremities it makes the Evil more ponderous and intolerable . He that is tortured with the Stone , or on the Rack , the longer the Torture continues , the less able he is to sustain it . In short , as the Joy of Heaven is infinitely more ravishing , that the Blessed are without fear of losing of it ; so the Misery of Hell is proportionably tormenting , that the Damned are absolutely destitute of hopes of a release . O 't is a fearful thing to fall into the hands of the living God , who lives for ever , and will punish for ever incorrigible Sinners ! There are some who strongly fancy , 't is not consistent with Divine Justice , to inflict an eternal Punishment for temporary Sins . Therefore they soften the Sentence , by interpreting the Words of Christ , These shall go into everlasting Punishment , of the annihilation of impenitent Sinners ; that is , they shall be for ever deprived of Heaven , but not suffer Torments for ever . To this there is a clear Answer : 1. The direct opposition between everlasting Punishment , and everlasting Life , in the words of Christ , is a convincing Argument they are to be understood in the same extent for an absolute Eternity . And the words in the Revelation are so express , that they admit no mollifying Interpretation , They are tormented Day and Night , for ever and ever : Which necessarily infer , the tormented have Life and Sense for ever . Now that in Scripture 't is evident , that God hath decreed and denounced eternal Punishment to obstinate Sinners , is sufficient to satisfy all Enquiries about the Justice of it : for Divine Justice is the correspondence of God's Will and Actions , with the Perfections of his Holy Nature . From hence we may infer with invincible Evidence , that whatever he pronounces in Judgment , and consequently inflicts , is most Righteous . The Truth is , we may as easily conceive there is no God , as that God is unjust ; because absolute Rectitude is an inseparable Perfection of his Nature . Thus the Apostle with abhorrence rejects the Question , Is God Vnrighteous who taketh Vengeance ? God forbid : for then how shall God judg the World ? That were to deny him to be God , who is the Creator , and King , and Judg of the World. 'T is a full Reply to all the pittiful Shifts that are made use of to elude the plain meaning of the eternal Judgment that will pass upon the Wicked ; Shall mortal Man be more just than God ? shall a Man be more pure than his Maker ? The Reprobates have now some bold Advocates , that plead those things for favour to them , which they will not dare to plead for themselves at the last Day . The Holy Judg will then cut off all their Excuses , and reduce them to a defenceless silence , before he cuts them off . God will be justified in his Sentence , and overcome when he is judgeth . The Righteousness of the Proceedings at the last Day , in determining the Wicked to a state of everlasting Torments , has been consider'd in the Discourse of Judgment , and will farther appear by the following Considerations . 1. The Wisdom of God requires , that the Punishment threatned in his Law , as it must be so firmly decreed , that all obstinate Rebels shall of necessity undergo it , so it must incomparably exceed all temporal Evils , to which Men may be exposed for their Obedience to the Divine Commands , otherwise the Threatning would not be an effectual restraint from Sin : For the propinquity of an Evil makes a strong impression upon the Mind , and a present Fear makes a Person sollicitous to avoid the incursion of what is ready to seize on him , without forecasting to prevent an Evil look'd on at a distance . Therefore that the Sanction of the Divine Law may preserve the Precepts Inviolable , that there may be a continual reverence of it , and a fixed resolution in the Hearts of Men not to transgress , the Penalty threatned must be in its own Nature so terrible , that the fear of it may conquer the apprehension of all present Evils that can be inflicted to constrain us to sin . Therefore our Saviour warns his Disciples , Fear not them that can kill the Body , ( make that part die that is mortal ) but fear him that after he has killed , has power to cast into Hell ; yea , I say unto you , fear him . Now if the threatning of an everlasting Hell , through Infidelity and Inconsideration , be not effectual in the Minds of Men to restrain them from Sin , if temporary Torments in the next State were only threatned , which are infinitely more easy and tolerable , carnal Sinners would follow the swinge of their corrupt Appetites , and commit Iniquity with greediness ; this would seem to reflect upon the Wisdom of the Lawgiver , as if he were defective in not binding his Subjects firmly to their Duty , and the Ends of Government would not be obtain'd . 2. God , as the Sovereign Ruler of the World , has establish'd an inseparable Connexion between the Choice and Actions of Men here , and their future Condition for ever . The promised Reward of Obedience is so excellent and eternal , that all the Allurements of the World vanish in comparison with it : and there is such an infallible Assurance of this Reward in the Word of God , that all , and only those who sincerely obey his Commands , shall enjoy it in the future State ; that a serious Believer who ponders things , cannot be diverted from his Duty by present Temptations . Besides , by a Chain of Consequences , sinful Pleasures are linked with eternal punishment threatned in the Divine Law ; and he that will enjoy forbidden Pleasures , binds himself to suffer all the Pains annexed to them . Now when God has , from his excellent Goodness and undeserved Mercy , assured Men of the Glory and Joys of Heaven that are unspeakable and eternal , upon the gracious Terms of the Gospel ; and , upon their despising it , threatned Eternal Misery , if Men obstinately neglect so great Salvation ; how reasonable is it they should inherit their own Choice ? There is no middle State in the next World , no tolerable mediocrity , but two contrary States ; yet alike in this , that the Happiness and Misery are equally Eternal : and 't is just that all who neglect eternal Life , should suffer eternal Death : for 't is the natural and necessary Consequence of their Option : Therefore Sinners are charged with extream madness to wrong their own Souls , and to love Death . 3. It will appear how unqualified the Damned are for the least favour , if we consider their continual hatred and Blasphemies of God. The Seeds of this are in wicked obstinate Sinners here , who are stiled haters of God ; but in the Damned this enmity is direct and explicit , the Fever is heightned into a Frenzy , the blessed God is the Object of their Curses and eternal Aversation . Our Saviour tells us , that in Hell there is weeping and gnashing of Teeth ; extream Sorrow , and extream Fury ; Despair and Rage are the proper Passions of lost Souls . For when the guilty Sufferers are so weak , that they cannot by Patience endure their Torments , nor by Strength resist the Power that inflicts them , and are wicked and stubborn , they are irritated by their Misery , and foam out Blasphemies against the righteous Judg. If their Rage could extend to him , and their Power were equal to their Desires , they would dethrone the most High. Hatred takes pleasure in Revenge , either real or imaginary : and although God is infinitely above the transports of their Fury , and all their rancorous Imprecations are reflexively pernicious to themselves , like Arrows shot against the Sun , that fall down upon their Heads that shot them , yet they are always venting their Malice against the just Power that torments them . 'T is said of the Worshippers of the Beast , that they gnawed their Tongues for Pain , and blasphemed the God of Heaven because of their Pains . The Torment and Blasphemies of those impenitent Idolaters , are a true representation of the state of the Damned . From hence it appears they are the proper Objects of revenging Justice . How can we reasonably conceive , that God , in favour to the Reprobates , should cross the established order of Creation ? For two Ranks of Beings were made , the Material , of perishing Principles , the Spiritual , of an immortal Duration : And will God withdraw his Conservative Power of the guilty Soul in its Immortality , and to put an end to its deserved Misery , and self-tormenting Reflections , annihilate it ? If a Criminal were justly condemn'd to a severe Punishment , and should contumeliously and fiercely reproach the Prince , by whose Authority he was condemn'd , could it be expected there should be a mitigation of the Sentence ? And is it a Thought consistent with the reasonable Mind , that the righteous Judg of the World , will reverse or mitigate the Sentence against the Damned , who blaspheme his Majesty and Justice ? and if they were as omnipotent to effect , as they are malicious to desire , would destroy his Being . 'T is true , the Divine Threatning does not bind God to a rigorous execution of it upon Sinners : he has declar'd , if Sinners will turn from their evil ways , he will repent of the Evil he purpos'd to do unto them : but when Threatnings are part of the Laws whereby Men are govern'd , it is congruous to the Wisdom and Justice of the Law-giver to execute them in their full force upon the obstinate Offenders , withal considering the inflicting of them is so far from working any ingenuous Change in those Rebels , that thereby they become more fierce and obdurate . Lastly , the immense Guilt that adheres to Sin , requires a proportion in the Punishment . 'T is a rule in all Courts of Judicature , that the degrees of an Offence arise according to the degrees of Dignity of the Person offended : Now the Majesty of God is truly infinite , against whom Sin is committed ; and consequently the Guilt of Sin exceeds our boundless Thoughts . This is the reason of the Sentence , Cursed is every one that continueth not in all things which are written in the Book of the Law , to do them . The Curse threatned , includes the first and the second Death . What a dishonour is it to the God of Glory , that proud Dust should fly in his Face , and controul his Authority ? What a provocation , that the reasonable Creature , that is naturally and necessarily a Subject , should despise the Divine Law and Lawgiver ? Though carnal Minds elevate the Guilt of Sin , yet weighed in the Scales of the Sanctuary , 't is found so heavy , that no Punishment inflicted on Sinners , exceeds , either in the degrees or duration , the desert of Sin. God's Justice is not satisfied in depriving them of Heaven , but inflicts the most heavy Punishment upon Sense and Conscience in the Damned : For as the Soul and Body in their State of Union in this Life were both guilty , the one as the Guide , the other as the Instrument of Sin ; so 't is equal , when reunited , they should feel the penal Effects of it . Sinners shall then be tormented wherein they were most delighted ; they shall be invested with those Objects , that will cause the most dolorous perceptions in their sensitive Faculties . The Lake of Fire and Brimstone , the blackness of darkness for ever , are words of a terrible signification . But no words can fully express the terrible Ingredients of their Misery : The Punishment will be in proportion to the Glory of God's Majesty that is provoked , and the extent of his Power . And as the Soul was the principal , and the Body but an Accessary in the Works of Sin ; so it s capacious Faculties shall be far more tormented than the limited Faculties of the outward Senses . The fiery Attributes of God shall be transmitted through the Glass of Conscience , and concenter'd upon damned Spirits : The Fire without is not so tormenting as the Fire within them . How will the tormenting Passions be inflam'd ? What Rancour , Reluctance , and Rage , against the just Power that sentenc'd them to Hell ? What impatience and indignation against themselves for their wilful Sins , the just cause of it ? How will they curse their Creation , and wish their utter extinction , as the final Remedy of their Misery ? But all their ardent Wishes are in vain ; for the Guilt of Sin will never be expiated , nor God so far reconcil'd as to annihilate them . As long as there is Justice in Heaven , or Fire in Hell , as long as God and Eternity shall continue , they must suffer those Torments , which the strength and patience of an Angel cannot bear one hour . I shall now draw some practical Inferences , and conclude this Subject . 1. From the Revelation in Scripture of the dreadful Punishment prepared for unreformed Sinners in the next State , we may understand the tender Mercies of God to Men ; how willing he is they should be saved , who are so wilful to be damned . Hell is represented to them by the most violent Figures , to terrify their Imaginations , and strongly affect their Minds , that they may flee from the Wrath to come . God counsels , commands , intreats , urges Sinners to be wise , to foresee and prevent the Evil that every Hour is approaching to them : and with Compassion and Indignation laments their Misery , and reproaches their Folly in bringing it upon themselves . The Divine Mercy is as eminently and apparently declar'd to Men in the present corrupt State , in threatning Hell to excite their Fear , as in promising Heaven to allure their Hopes . For if carnal indulgent Sinners are not roused by a quick apprehension of Hell , they will securely enjoy their pernicious Pleasures , and despise the blessed Reward , and Heaven would be as empty of humane Souls as 't is full of Glory . ( 1. ) Because they are more capable to conceive of the Torments of Hell , than the Joys of Heaven . Storms and Darkness are more easily drawn by a Pencil , than a clear calm Day . Fire mix'd with Brimstone , is very painful to Sense ; and the Fancy strongly represents its Vehemence in tormenting the Body : And what Misery the uncessant remorse of the guilty Conscience will cause in the Damned hereafter , is in part understood by the secret Accusations and Twinges of Conscience in self-condemning Sinners here . But they are absolutely strangers to the Joys of the Holy Ghost , to the Delights of the Soul in communion with God , and to Peace of Conscience in his favour . They cannot without experience , know how good the Lord is , no more than see a taste . To discourse to them of spiritual Pleasures that flow from the Divine Presence , of the Happiness of the Saints that are before the Throne of God , and serve him in his Temple , is to speak with the Tongue of an Angel * unintelligible things . Their Minds and Language are confin'd to sensible things . The natural Man receives not the things of the Spirit of God , for they are foolishness to him ; neither can he know them , because they are spiritually discern'd . There may be in the carnal Mind a conception of Heaven as a Sanctuary wherein they may be secured from the Wrath of God , and some smothering confused thoughts of its Felicity , as the Idea of Light and Colours in one blind from his Birth ; but only the pure in Heart can see God , as in the perfect Vision of Glory hereafter , so in the imperfect reflection of it here . ( 2. ) Carnal Men are more disposed to be wrought upon , by representing the Torments of Hell , than the Joys of Heaven . For we cannot love but what is known , nor enjoy but what is loved . And as the purification of the Heart from vicious Affections , is an excellent means to clear the Mind ; so the illustration of the Mind is very influential to warm the Heart . The true conception of Heaven in its amiable Excellencies would powerfully and sweetly ravish the Affections ; and of this prepared Souls are only capable . But those who are sensual are without relish of spiritual Happiness , and are allur'd or terrified only with what is pleasant or painful to Flesh. 'T is recorded as the unparallel'd Folly of Nero , that when he was ready to cut his own Throat , to avoid the Fury of the multitude , he broke forth into great Expressions of Sorrow , what an excellent Artist he died . 'T was not the loss of the Roman Empire that so much troubled him , as that so much skill in Musick died with him . He valued himself more as a Fidler , than an Emperor . Thus carnal Men with a folly infinitely more prodigious , when Death is near , are not so much affected with the loss of the Crown of Glory , and the Kingdom of Heaven , as with their present leaving this World and its Vanities . This makes Death intolerably bitter . Till the Love of God purifies the Heart , the fruition of his Presence is not esteemed or desir'd . A Seraphim sent from the presence of God with a flaming Coal from the Altar , toucht the Lips of the Holy Prophet , and his Heart was presently melted into a compliance with the Divine Will. But if a rebel Angel , that burns with another fire than of Divine Love , were dispatch'd from Hell with a Coal from that Altar , where so many Victims are offer'd to Divine Justice as there are damned Souls , and touch'd obdurate Sinners , that they might have a lively sense what it is to burn for ever , it were the most congrous and effectual means to reclaim them ; like stubborn Metals , they are only made pliant by the Fire . From what has been said , we may observe the heavenly Harmony between Mercy and Justice in God : he is the Father of Mercy , 't is his natural Off-spring , his primary Inclination to the Creature , and the threatning of Vengeance against Sinners , is a gracious design to constrain them with humility and repenting Affections to seek his Favour . Briefly , his severity and flaming displeasure never destroys Sinners , but to revenge the abuse of his neglected Benignity and Clemency . 2. This shews the woful depravation of the Minds and Wills of Men , that chuse Sin , when thinly painted over with Pleasure , notwithstanding the most dreadful and durable Torments , the certain Consequences of it . Desperate folly ! either they believe , or do not , the eternal Torment of Hell. If they do not , how prodigious is their impiety ? If they do , 't is more prodigious they dare indulge their vicious Affections . A wicked Believer is more monstrous and guilty than a wicked Infidel . In some there is Atheism full of Folly , or Folly full of Atheism , that they will not believe the prepared Plagues for the wicked in the next State , because they have no sensible proof of them . Reason , assisted by Divine Revelation , affords so clear an evidence of the future State , and the Rewards and Punishments in it , that if any sincerely apply themselves to consider things , he will receive the most affective conviction of them . 'T is true , there is not sensible evidence ; for God will try our Faith before he satisfies our Sight : partly , that we may honour his Veracity , by yielding a firm assent to his Word before the actual accomplishment of what is promised or threatn'd ; and partly that our Obedience may be voluntary and unconstrain'd , that his Goodness may take its rise to reward us . But these presumptuous Infidels live as if they had no Spirit , nothing of understanding in them : they are wholly under the Dominion of sense , as if they were free and lawless , independant and unaccountable : as if the most high Governour of the World were an inferiour Being , without Power and Justice to vindicate the Honour of his despised Deity . They do not fear Hell , but are afraid they should be fearful of it . This is such a piece of folly , ( but infinitely more woful ) as that of the West-Indians , who at their first invasion by the Spaniards , were so terrified by their glittering Swords , that they presently fled , and very considerately resolved to hide themselves in the Day , and assault their Enemies in the Night . They were fearful to see their Danger , and rash to encounter it , and fighting in the dark , were kill'd in the dark . The threatnings of eternal Death are the brandishing of God's glittering Sword before he strikes ; and sensual Infidels are afraid lest the belief of those terrible Truths should pierce into their Breasts ; therefore are utterly averse from due considering their Danger , and will not foresee what they shall certainly suffer . 'T is in vain to offer Arguments to convince them ; for they are as deaf as Adders to the wisest Instructions , till Sense extort an Acknowledgment from them . They have hardned their Hearts and Faces against all Reproofs , and by an open contempt of Scripture-Threatnings , are past reclaiming . They are now fearless of that Judgment , the thoughts whereof make the Devils tremble : but the time will shortly come , when the Word of the righteous God , which now they despise , shall irresistibly and immediately , like Lightning shot from Heaven , destroy them . There are many degrees of Sin , many steps in the descent to Hell , but the lowest and nearest the Gate of that infernal Prison , is the scornful derision of God's dreadful Preparations for the wicked . Others in the Christian Church , who profess and presume they are true Believers , yet by living indulgently in their pleasant or profitable Sins , discover their Faith is counterfeit , or such a superficial assent to the Truth of God's Word that is without efficacy , and will not avail them at the last . Unfeigned Faith of the Divine Threatnings , produces such a fear as would make Men circumspect over their Hearts and Ways . The fear of a present destructive Evil controuls the most eager Appetites . 'T is recorded , that when the Army of Israel was in pursuit of the Philistines , Saul , to compleat his Victory , forbad , upon pain of Death , that any should taste Food till the Sun was down . In the chace of their Enemies they pass through a Wood dropping with Honey ; yet notwithstanding their Hunger and Faintness , and the easy provisions before them , no Man so much as tasted it : for the People feared the King's Oath . And did Men truly believe and fear the Law of God , threatning Hell for Sin , would they dare to commit it , though invited by pleasant Temptations ? Nay , not only a strong Fear , but the mere suspicion of great Danger , will restrain the most vehement desires of Nature . What Person , though inflam'd with thirst , would drink a Glass of cool Liquor , if he suspected that deadly Poison were mix'd with it ? And if Men were perswaded that Sin is attended with eternal Death , would they drink in Iniquity like Water ? The Devils themselves are not able to conquer the fear of Judgment to come , they believe and tremble : Therefore when it is not active upon the Conscience , it is either because Men do not believe it , or they fancy , that retaining their beloved Lusts , they may obtain an easy Absolution , and escape the Damnation of Hell , which the Eternal Judg has declar'd shall be the punishment of all that will not cut off the right Hand , and pluck out the right Eye , separate their dearest Corruptions from them . Astonishing Perverseness ! How many will not discern nor censure that Folly in themselves , which they will condemn in others for extream Madness ? If one riotously lavishes away his Estate , and for the short Pleasure of a few Years , be reduc'd with the Prodigal to extream Poverty , and to loathsom Imprisonment all his Life after , would he not be esteem'd to have been besides himself ? Yet this is a very tolerable Case , in comparison of exposing the Soul to Eternal Vengeance , for the Pleasures of Sin that are but for a Season . 3. Let us stedfastly believe , and frequently consider , that Eternal Death is the Wages of Sin , that we may renounce it with the deepest Abhorrence , and forsake it for ever . We are assured , from the Wisdom and Compassion of our Saviour , that 't is a powerful Means to mortify the Inclination to sin , and to induce us to prevent and resist all Temptations . The subtile Tempter cannot present any Motives , that to a rectified Mind will make Sin eligible . Let the Scales be even , and put into one all the Delights of the Senses , all the Pleasures and Honours of the World , that are the Elements of Carnal Felicity , how light are they against the Heavenly Glory ? Will the Gain of the World compensate the Loss of the Soul and Salvation for ever ? If there were any possible comparison between deluding transient Vanities , and the Happiness that is substantial and satisfying for ever , the Choice would be more difficult , and the Mistake less culpable , but they vanish into nothing in the Comparison . According to the Judgment of Sense , would any one chuse the enjoyment of the most exquisite Pleasures for a Year , and afterwards be content to burn in a Furnace for a Day ; much less to enjoy them for a Day , and to burn for a Year ? What stupid Brutes are they , who for momentany Delights , incur the fiery Indignation of God for ever ? Try but the Finger with the Flame of a Candle , you will soon discover your weakness . Will the remembrance of sensual Delights allay the Torments of the Damned ? When Carnal Lusts are most inflamed , and Objects are present , Pain will extinguish all the Pleasure of the Senses : And if actual Enjoyment cannot afford Delight when the Body is under a Disease , will the Reflections upon past Pleasures in the Fancy and Memory , refresh the Damned in their extream Torments ? No , the remembrance will infinitely increase their Anguish , that for such seeming and short Pleasures , they brought upon themselves Misery intolerable , without Ease or End. O that Men would strip Sin of its disguises , and wash off its flattering Colours , and look into its odious Nature , and to the consequential Evils of it in the next World ! O that they would consider they hang by slender Strings , ( a little Breath that expires every Minute ) over the bottomless Pit , and that within a little while nothing will remain of the Pleasures of Sin , but the undying Worm , and the ever-living Flames ! This would be a means to raise and preserve in them an invincible Resolution and Reluctancy against all temptations to sin and provoke God. But how hardly are Men induced to exercise their Minds on this terrible Object . They think least of Hell , who have most reason to consider it . To this I must add , that the meer fear of Hell , and the judicial impression upon Conscience from it , is not sufficient to convert Men to God. For that servile Affection , though it may stop a Temptation , and hinder the eruption of a Lust into the gross Act , yet does not renew the Nature , and make Men Holy and Heavenly . There may be a respective dislike of Sin , with a direct Affection to it . Besides , that Religion that is the meer Effect of Fear , will be according to the Nature of its Principle , with resistance and trouble , wavering and inconstant : for tormenting Fear is repugnant to the humane Nature , and will be expelled if possible . In short , the fear of Hell may be only a natural Affection , that recoils from what is painful to Sense . Therefore 't is the great Design of the Gospel by the fear of Hell , as a powerful Preparative , to make way for the Love of God , who offers Pardon and Indempnity to all returning Sinners , and for the Hope of Heaven the blessed Reward promised to them . No Offers of Mercy will prevail to make Sinners to yield themselves , till they are storm'd by the Terrors of the Lord. But when the fear of Hell has made a Breach , Divine Grace enters and takes possession . As the Virtue of the Loadstone , when encompass'd and arm'd with Iron , is increas'd , and draws a far greater weight than when 't is naked and single ; thus the Attractives of Heaven are more powerful to move the Hearts of Men , when enforced from the Terrors of Hell. Now the Love of God , and the Hope of Heaven , are spiritual Affections ; and the Obedience that flows from them is voluntary from the intire consent of the Soul , and persevering . Lastly , From the consideration of the Punishment determin'd for Sin , we may understand how dear our Engagements are to the Lord Jesus Christ. The Rector and Judg of the World would not release the Guilty without a Ransom , nor the Surety without Satisfaction ; and the Son of God most willingly and compassionately gave his precious Blood the Price of our Redemption . He obtain'd the Spirit of Holiness , to illuminate our Minds , to incline our Wills , to sanctify our Affections , without whose Omnipotent Grace , neither the Hopes or Fears of things Spiritual and Future , would ever have cleansed and changed our Hearts and Lives . We are naturally as senseless as the Dead , as to what concerns our everlasting Peace , blind and brutish , and without fear ; should plunge our selves into Destruction , if the Spirit of Power , and of a sound Mind , did not quicken us and direct us in the way to everlasting Life . O that we might feel our dear Obligations to him who has delivered us from the Wrath to come , and purchast for us a Felicity perfect , and without end ! I would not lessen and disparage one Divine Work , to advance and extol another ; but 't is a Truth that shines with its own Light , and is declar'd by our Saviour , that our Redemption from Hell to Heaven , is a more excellent Benefit than our Creation ; in as much as our Well-being is better than our Being ; and eternal Misery is infinitely worse than mere not being . Our Saviour speaks of Judas , It had been better for him if he had never been born . How engaging is the Love of Christ , who rais'd us from the Bottom of Hell to the Bosom of God , the Seat of Happiness ! If his Perfections were not most amiable and attractive , yet that he died for us , should make him the Object of our most ardent Affections . To those who believe he is precious ; to those who have felt their undone Condition , and that by his Merits and Mediation , are restor'd to the Favour of God , that are freed from tormenting Fears , and revived with the sweetest Hopes , he is and will be eminently and eternally precious . Blessing , and Honour , and Glory , and Power , be to Him that sitteth upon the Throne , and to the Lamb for ever and ever . FINIS . Books writ by William Bates , D. D. and sold by B. Aylmer . THE Harmony of the Divine Attributes , in the Contrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ : Or Discourses , wherein is shewed , how the Wisdom , Mercy , Justice , Holiness , Power , and Truth of God are glorified in that great and blessed Work. In Octavo . Considerations of the Existence of God , and of the Immortality of the Soul , with the Recompences of the Future State. To which is now added , The Divinity of the Christian Religion , proved by the Evidence of Reason , and Divine Revelation : for the Cure of Infidelity the Hectick Evil of the Times . In Octavo . The Soveraign and Final Happiness of Man , with the effectual Means to obtain it . Also the Joys of Heaven , and Torments of Hell are discoursed of . In Octavo . Several Sermons upon Death , and Eternal Judgment . In Octavo . The Four Last Things , Death and Judgment , Heaven and Hell , practically considered and applied , in several Discourses . In Octavo . The Danger of Prosperity discovered , in several Sermons upon Prov. 1.17 . In Octavo . The great Duty of Resignation in Times of Affliction , &c. In Octavo . A Funeral Sermon preached upon the Death of the Reverend and Excellent Divine , Dr. Thomas Manton , who deceased October 18 , 1677. To which is now added , the last publick Sermon Dr. Manton preached . In Octavo . The Sure Trial of Uprightness , opened in several Sermons upon Psal. 18. v. 23. In Octavo . A Description of the Blessed Place and State of the Saints above , in a Discourse on John 14.2 . Preached at the Funeral of Mr. Clarkson . The Way to the highest Honour , on John 12.26 . Preached at the Funeral of Dr. Jacomb . The speedy Coming of Christ to Judgment , on Rev. 22.12 . Preached at the Funeral of Mr. Benj. Ashurst . ADVERTISEMENT . NEwly printed , The Holy Bible , containing the Old Testament and the New : With Annotations and Parallel Scriptures . To which is annex'd , The Harmony of the Gospels : As also , The Reduction of the Jewish Weights , Coins and Measures , to our English Standards . And a Table of the Promises in Scripture . By Samuel Clark Minister of the Gospel . Printed in Folio of a very fair Letter ; the like never before in one Volume . Printed for Brabazon Aylmer in Cornhill . Notes, typically marginal, from the original text Notes for div A26786-e650 Ver. 4 , 5. Ver. 6. Deut. 6.13 . & 10.20 . Ver. 7. Ver. 8. Ver. 10. Ver. 13. Ver. 14. Psal. 97.9 . Chap. 2.11 . Psal. 78.49 . Rom. 5.12 . Anima volens perdidit vivere , nolens ergo perdat & vivificare . Rom. 6.23 . Hac lege intraverant , ut exiirent . Senec. Heb. 9.27 . Eccles. 1.4 . Gen. 2.17 . 1 Sam. 26.10 . Psal. 89.4 . Eccles. 8.8 . Isa. 38. Isa. 38.11 . Dies moritur in noctem , & tenebrisusquequaque sepelitur ; funestatur mundi honor , omnis substantia denigratur , sordent , silent , stupent cuncta : ubique justitium est . Tertul. de Resurrec . Car. Talia agentem atque meditantem mors praevenit . Sueton. Psal. 49.16 , 17. * As our Divine Poet expresses it . The brags of Life are but a nine days wonder ; And after Death the Fumes that spring , From private Bodies make as big a Thunder , As those that rise from a huge King. Herbert . 2 Kings 9.37 . Isa. 14.11 . Heb. 9.27 . Acts 24.25 . Heb. 10.31 . Praestat semel mori quam semper timere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 1.7 . Eccles. 11.7 . Prov. 29. Job 36.21 . Rev. 21. Nullum malum sine effugio . Senec. Timor fugam perdidit . 1 Sam. 28. Dan. 5.1 , 2 , 3 , 4. Amos 6.3 , 4. Aelian . 2 Cor. 5.11 . Heb. 11. 1 Tim. 2.6 . 1 Pet. 1. 〈…〉 〈…〉 1 Cor. 15. Gal. 3. Isa. 53. Heb. 12. 1 Cor. 10.33 . Rev. 2. 1 Thess. 4.14 . Annon longe gloriosius fuit , quandoquidem totum pro nobis agebatur , ut non modo passio corporis , sed etiam cordis affectio pro nobis faceret ? Et quos vivificabat mors , nihilominus & trepidatio robustos , & moestitia laetos & taedium alacres & turbatio quietos facecet , & desolatio consolatos ? Bern. Serm. 1. de S. Andr. Isa. 57.1 , 2. Luke 2. John 6.48 . † Dies iste quem tu tanquam supremum reformidas , aeterni natalis est . Senec. Job 14.1 . Tempus angustatur ad vitam , dilatatur ad miseriam . * Omnes homines aut sunt penitus caro , & nihil habent spiritus , ii sunt infideles sine regeneratione . Aut sunt tantum spiritus sine carne . Ii sunt sancti ; qui jam in Coelo aeterna fruuntur pace sine pugna . Aut sunt partim spiritus , partim caro . Ii sunt omnes renati per Spiritum Sanctum in Christo. Aug. cont . Jul. 1 Cor. 13. 1 John 3. Rom. 8. ‖ Poterat autem Christus etiam hoc donare credentibus , ut nec istius experi●entur corporis mortem : sed si hoc fecisset carni quaedam foelicitas adderetur , minueretur fidei fortitudo . Quid enim magnum erat vivendo eos non m●●i qui crederent se non morituros ? Quanto est majus quanto fortius quanto laudabilius ita credere , ut se speret moriturus sine fine victurum ? Aug. de pecc . Mort. Lib. 2. Exercitia nobis sunt non funera , dant animo fortitudinis gloriam : Contemptu mortis praeparant ad coronam . Cypr. de Mortal . * Nomen terrae in igni reliquit . Tertul. Rom. 1.11 . Acts 2.24 . Rom. 4. Heb. 13. * Qui sibi ipse pulcherrimum medicamentum . Celsus . Ephes. 2.6 . Exod. 10.26 . Mat. 27.52 , 53. Phil. 3.1 . Rom. 8.23 . 1 Cor. 15. 1 Cor. 15. Mark 9. † Foelices errore suo quos ille timorum Maximus , haud urget leti metus , inde ruendi In ferrrum mens prona viris , animaeque capaces Mortis , & ignavum rediturae parcere vitae . Lucan . 1 John 5.12 . Rom. 8.1 . Revel . 1 Cor. 15.22 . 1 Cor. 6.17 . John 6.36 . 2 Kings 4.34 . Gal. 2.20 . John 15.26 . Rom. 1.4 . Rom. 8.9 . Rom. 8.11 . 2 Cor. 5.17 . Revel . 1. Macti ingenio este Coeli interpretes , rerumque naturae capaces , Argumenti repertores , quo Deos hominesque vinxistis . Plin. lib. 2. * Foelix qui potuit rerum cognoscere causas : Atque metus mortis & inexorabile fatum Subjecit pedibus . Virgil. Acts 20.21 . Heb. 6.1 . 2 Cor. 5.14 . Athen. Heb 2.7 , 8. Quis enim satis explicet verbis , quantum mali sit non obedire tanto potestatis imperio , & tanto tenenti supplicio ? Nemo ergo sibi promittat , quod evangelium non promittit . Aug. Jer. 13.16 . Psal 78.34 , 36. Rom. 2. 1 Sam. 26.21 . Prov. 1. Matth. 25. Male cum his agitur , quibus necessitas incumbit belli & morbi . V●g . ‖ Quod alicui gratiosè conceditur , trahi non debet ab aliis in exemplum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Vix dici potest quantos haec inanis spei umbra deceperit . Aug. † Tull. Tully . ‖ Miserrimum morbi genus , in quo aeger & siti & aquae metu cruciatur , quorum spes in angusto est . Cels. John 17. Haec enim est infoelicitas hominum , propter quae peccant Morientes hic dimittunt , & ipsa peccata secum portant . Aug. Stemus expeditae ad omnem vim , nihil habentes quod relinquere timeamus ; Retinacula ista sunt spei nostrae . De cult . Foem . Josh. 3.16 . Ad instar montis intumescentis , apparebant procul . 1 John 1.3 . Heb. 11.1 . 2 Cor. 5.1 . Epist. Jul. 1 Thess. 4. * Ille exerit gladium , ille cervicem , uno voto , unâ devotione : sub tanto non dicam humanitatis , sed p●tius naturae ipsius metu , lati sunt . John 21.41 . Secutus à corpore volebat esse cum Christo , sed si fieri posset praeter mortis molestiam . Nolens ad eam venit , sed volens eam vicit . Aug. Tract . 123 in Joan. Phil. 1. John 17. Cant. 1. † Quamdiu in Salo isto , tamdiu inter naufragia . Accitus sum ad id miraculi , videre exultantem in morte hominem , & insultantem morti . Bern. 26 Serm. in Cant. Gen. 4. Notes for div A26786-e9350 Ver. 29. Ver. 26. Psal. 100. Isa. 33.22 . Rom. 3.5 , 6. John 5.22 . Ver. 26 , 27. Rev. 5. John 5.23 . Luke 9.26 . Mat. 26.64 , 63. Heb. 1. Isa. 11.2 , 3 , 4. Rev. 20.11 . Rom. 7.17 . Psal. 119.128 . Rom. 2.18 . 〈◊〉 . 6.10 . John 5.44 . James 2.12 . Isa. 1.16 , 17 , 18 Mal. 3.17 . 2 Tim. 1.7 . 1 Pet. 1.12 . Luke 11.13 . Rom. 1.26 , 27. Rom. 1.32 . Rom. 2. Rom. 2.4 . Acts 14.17 . — Adsit Regula peccatis , quae poenas irroget aequas . Horat. Isa. 6.2 , 3. Job 22.14 . Poenae aequalitas non nude spectanda ut in ponderibus & mensuris , sed expenso proposito , & voto ejus qui deliquit . Grot. Mat. 23.33 . Gen. 3.11 . Gen. 18.20 , 21 Dan. 5.27 . Rev. 19.2 , 3. Rom. 2.5 . Eccles. 12. ult . 2 Cor. 5.10 . Rom. 2.16 . James 4. 1 Pet. 4.5 . Col. 3.25 . Mat. 12. Jude 14 , 15. Luke 21.3 , 4. Mat. 10.42 . Rev. 20.12 . John 5.45 . John 12.48 . Psal. 19. Heb. 4.13 . Psal. 139. 1 Tim. 6.16 . Rev. 1.14 . Psal. 90.8 . 1 Sam. 15.21 . 2 Sam. 11.25 . Matth. 23.14 . Matth. 6.2 . Matth. 23.14 . Prov. 24.12 . Jer. 17.10 . Isa. 65.6 . * O si nobis animam boni viri liceret inspicere , quam pulchram faciem , quam sanctam , quam ex magnifico , placidoquefulgentem videremus ! Senec. Mal. 3.16 , 17. Rom. 2.15 , 16. Psal. 40.12 . Jer. 17.1 . Rev. Zech. 3.1 , 2 , 3. Psal. 109.6 , 7. Prov. 7.18 . Isa. 56.12 . Prov. 1. Hab. 2.11 . James 5.3 , 4. ‖ Ipse timendus est in publico , ipse in secreto . Lucerna ardet ? videt te . Lucerna extincta est ? videt te . In cubile intras ? videt te . In corde versaris ? videt te . Ipsum time . 1 Pet. 1.17 . Matth. 7.22 . Col. 3. ult . Col. 3.11 . Gal. 6.7 , 8. Rom. 2.7 . Rom. 6. ult . Jude 21. Rev. 7.14 . 2 Tim. 4.7 , 8. Rev. 20.12 . Mat. 25. 34. 35. * Plus amant illud Regnum in quo non timent habere consortes . Aug. de Civit. Dei. 2 Cor. 8.12 . Luk. 12.47 , 48. Jer. 17.10 . Luke 16.28 . ‖ Non orat pro fratrum salute quâ non tangitur reprobus , sed pro se ne ipsius tormenta ex consortio fratrum augeautur . Brugen . Testimonium animae naturaliter Christiana . Tert. Jude 14 , 15. Eccles. 12. Esa. 45.23 . Rom. 14.10 , 11. Mat. 13.42 , 43. & 23.30 , 31. An verè extribuit nobis omnia quae promisit , & de solo die judicii nos fefellit ? Aug. Psal. 14.1 . Psal. 50. Eccles. 8.2 . Acts 17.130 . 2 Pet. 2.4 . Deut. 32.34 . ‖ Amos 8.7 . Psal. 50.21 . * Cum habeat in potestate vindictam mavult diu tenere patientiam . Cyprian . de bon . Patient . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Cum hi novissimi versus in Tragoedia Euripidis pronuntiati essent , totus populus ad ejiciendum & Actorum & Carmen consurrexit uno impetu : donec Euripides in medium prosiluit petens ut expectarent , viderentque quem admirator auri exitum faceret Senec. Epist. 115. Psal. 4. 2 Thess. 6.7 . Rom. 2.7 . 1 Cor. 4.5 . Inter Judicem justum , & conscientiam tuam , noli timere nisi causam tuam . Aug. 1 Pet. 1.7 . 2 Pet. 3.9 . Psal. 94.5 , 6. 1 Pet. 4.3 , 4. Eccles. 11. Tit. 12.13 . Phil. 1. Mat. 25. Acts. 2. Videtis vulnera quae inflixistis , agnoscitis latus quod pupugistis , quoniam & per vos , & propter vos a pertum est , nec intrare voluistis . Aug. 2 Cor. 5.9 . Rev. 8.3 . 1 John 3.20 , 21. 2 Cor. 1.12 . * Cui praeceptor : ista inquit omnibus eadem sunt , aeque difficilia . Senec. Ep. 91. Psal. 19.12 . * Nullis vitiis desunt pretiosa nomina . Plin. lib. 73. Mat. 10.33 , 34. Rom. 10. 1 Joh. 4.18 . Matth. 10.31 , 32 , 33. 1 Cor. 4.17 . Acts 5.41 . John 5.33 , 36 , 37 , 39. Mark 8.38 . Matth. 25.34 , 35.36 . Jude 15. Rev. 1.9 . 1 Thess. 4.16 . Pet. 3.11 , 1● . Acts 17.32 , 34. 1 Cor. 19.27 . * Vae miseris nobis qui de electione nostra nullam adhuc 〈◊〉 vocem cognovimus , & iam in otio qu●●● de securitate torpemus . Greg. lib. 39. Moral . Notes for div A26786-e16960 Matth. 11. Isa. 35. Illorum hominum non tantum lingua sed & vita prophetica fuit . Aug. Acts 2 27 , 29. Rev. 17.7 . 1 Cor. 13. Ephes. 3. * Ut cum istud quicquid est de quo disputatis percepero , moriar . Val. Max. * Aristotle . Cant. 7. Cant. 10.16 . Cant. 6. * Sic itaque habebit donum aliud alio minus , ut hic quoque donum habeat , ne velit amplius . Aug. * O si animum boni viri liceret inspicere , ex magnifico placidóque fulgentem ! nonne veluti numinis occursu obstupefacti essemus ? Senec. Non errâsti Mater , nam hic Alexander est . Curt. lib. 3. Job . 29.2 , 3 , 4. * Vitae nos taedium tenet timor mortis , natat omne consilium , nec implere nos ulla faelicitas potest . Causa autē est , quod non pervenimus ad illud bonum immensum & insuperabile , ubi necesse est , consistat nobis voluntas nostra , quia ultra summum non est locus . Senec. Ep. 74. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth. l. 7. c. ult . * Et totum se dedit universis , & totum singulis . Ac per hoc quicquid passione sua Salvator praestitit , sicut totum ei debent universi , sic singuli ; nisi quod propè hoc plus singuli quam universi , quod totum accepe run●● singu●● quantum un● versi . Salvian . * Si audiat multitudo silens , non inter se particulatim comminuunt sonos , tanquam cibos : sed omne quod sonat & omnibus totum est , & singulis totum . August . in Ep. ad Volusan . Heb. 10.19 , 20. Rom. 9.16 . Rom. 3.27 . James 2. Heb. 9. 2 Cor. John 3.3 . Rom. 8.17 . Gal. 4.7 . 1 Pet. 1.17 . Rom. 2.16 . Acts 26.18 . Heb. 12.14 . John 3.16 . Phil. 2.8 , 9. John 17.2 . John 6. 1 Cor. 15.22 . 1 John 5.12 . John 1.13 . Ephes. 3.17 . 1 Cor. 1. Acts 5.31 . Rom. 8. Psal. 106.14 . Frui est amore alicujus rei inhaerere propter seipsam uti autem , quod in usum venerit , ad id quod amas obtinendum referre . Aug. de Doct. Christ. * Acosta . 1 Tim. 9.18 , 19. Phil. 3.13 , 14. Rev. 2. 1 Cor. 13. * Natator amnem interpositum superaturus , exuitur , nec tamen hoc tanto appararu , quod se dispoliaverit , transnatabit , nisi totius Corporis nisu torrentis impetum scindat , & laborem natationis exhauriat . Paulin. Rom. 2. Mat. 10.22 . Juven . Ezek. 18.24 . Heb. 10.38 . 1 Cor. 5.11 . 1 Cor. 6.9 , 10. * Homil. 6. de laud. Paul. † Quae justior venia in omnibus causis , quam voluntarius , an quam invitus peccator implorat ? Negationem quanta compellunt , ingenia carnificum , & genera poenarum ? Quis magis negavit , qui Christum vexatus , an qui delectatus amisit ? Qui quum amitteret doluit , an qui quum amitteret lusit ? Tert. de pudicit . Denique saepe cognovimus , quoniam quem formidolosa carnificum pompa non terruit , nec divisi lateris sulcus infregit , nec ardentes ●●minae à triumphalis 〈…〉 . * Flagitio insigni , semper alicujus foeminae amore flagrans & ob id Deas pingens sub dilectarum imagine . Itaque scorta ejus venerabantur . Plin. * Bion. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aelian . l. 13. c. 32. † Nunquam de vitâ judicatur , semper creditur , sanabimur , si modò separemur à coetu . Sen , de vit . Beat. Heb. 11.1 . Nec vereamur occidi , quos constat , quando occidimur coronari . Cyp. Isa. 1.2 , 3. * Primum ego scriptoris officium existim●● , ut titulum 〈◊〉 legat , atque identidem 〈…〉 quid cap●●it scribere . † Cum natalis dies Februarii admonuisset aetatis numerandae , & tricesimo reperissem , invasit me subita moestitia , & perculsit admirantem , quomodo sine sensu vitae ad ejus culmen pervenissem , à quo lux quaelibet fit obscurior , & dies nostri ad occasum inclinare incipiunt . Visa est mihi rerum facies momento mutata , & tunc primum me hominem agnovi . Memoires Chanut . 2 Cor. 4.18 . 2 Pet. 3.9 . Quam suave carete suavitatibus istis ? Notes for div A26786-e26110 Ut corpus redimas ferrum patieris & ignes : ut valeas animo quicquam tolerare negabis ? At pretium pars haec corpore majus habet . Ovid. Psal. 90.11 . 2 Thes. 1. Indeed it is difficult to conceive how a material Fire can act on a spiritual Substance . But 't is unreasonable to determine that it is impossible . For if we consider what Pain is , it is as conceivable how pure Spirits are capable of it , as Spirits in Conjunction with Bodies . The human Soul in its Nature is Spiritual as the Angels , yet has a painful sense of Fire or other afflicting Evils incumbent on the Senses . The Body meerly feels not pain , but it passes through the Body to the Soul. If the Soul by a strong diversion of Thoughts apply it self to an Object , the Body is insensible of Pain , as is evident in some Diseases ; and that in the heat of Battel , deep Wounds are not felt . And as God by a natural Constitution has ordered , that the Body so touched and moved , excites a painful Sense in the Soul , he may have ordained that the Devils shall feel the impressions of Material Fire , in the places to which they shall be confin'd . Dan. 12.2 . Tacitâ sudant praecordia culpa . Juv. Jer. 14.12 . Jussisti Domine , & sic est ut poena sit sibi omnis inordinatus affectus . Aug. Luke 15.28 . Psal. 77.7 . Rom. 3.5 , 6. Job 4.17 . Prov. 8.36 . Rev. 16.10 , 11. Jer. 26.3 . * Si frigido loquar nescit quod loquor . Aug. Identidem dictitans , qualis artisex pereo ! Suet. Nisi timore incipiat homo Deum colere , non perveniet ad amorem . Aug. 
A45553	----	A looking-glasse of hvmane frailty set before us in a sermon preached at the funerals of Mris. Anne Calquit, late wife of Mr. Nicholas Calquit, draper, who died on the 7. day of April 1659 and was interr'd the 19. of the said month, at the parish church of Alhallows the Less in Thames Street / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45553 of text R333 in the English Short Title Catalog (Wing H729). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 70 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45553 Wing H729 ESTC R333 13649988 ocm 13649988 100974 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45553) Transcribed from: (Early English Books Online ; image set 100974) Images scanned from microfilm: (Early English books, 1641-1700 ; 789:28) A looking-glasse of hvmane frailty set before us in a sermon preached at the funerals of Mris. Anne Calquit, late wife of Mr. Nicholas Calquit, draper, who died on the 7. day of April 1659 and was interr'd the 19. of the said month, at the parish church of Alhallows the Less in Thames Street / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. [4], 36 p. Printed by R.D. for Joseph Cranford ..., London : 1659. Reproduction of original in Huntington Library. eng Calquit, Anne, d. 1659. Bible. -- O.T. -- Psalms XXXIX, 5 -- Sermons. Funeral sermons. Sermons, English -- 17th century. A45553 R333 (Wing H729). civilwar no A looking-glasse of humane frailty: set before us in a sermon preached at the funerals of Mris. Anne Calquit, late wife of Mr. Nicholas Calq Hardy, Nathaniel 1659 10807 1 90 0 0 0 0 84 D The rate of 84 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A LOOKING-GLASSE OF HVMANE FRAILTY : SET BEFORE US IN A SERMON PREACHED AT THE FUNERALS OF Mris. ANNE CALQUIT , Late Wife of Mr. NICHOLAS CALQUIT , Draper , Who died on the 7. day of April 1659. and was interr'd the 19. of the same month , At the Parish Church of Alhallows the less in Thames Street . By NATH. HARDY , Minister of St. Dionys. Backchurch . Psal. 144. 4. Man is like to vanity , his dayes are as a Shadow that passeth away . Qui aeternitate Dei perspecta breve & poenè ad puncti instar humanae vitae spatium cogitaverit , ante aculos suos semper habebit interitum , &c. Hieron. London , Printed by R. D. for Joseph Cranford , at the Sign of the Castle & Lion in St. Pauls Church-yard . 1659. To his highly esteemed Friend , Mr. Nicholas Calquit . IMuch fear , lest the perusal of this Sermon prove the reviving of your sorrow , and cause that wound which the death of your Deare Consort hath made , to bleed afresh . But I hope with all , that as your love hath prompted you to desire a perpetuation of her memory , so your prudence teacheth you to moderate your griefe for her dissolution . That which especially concerneth you , and whereof ( I trust ) you are not forgetfull , is , 1. Diligently to enquire into the deserving cause wherefore God hath deprived you of so great a comfort so soon , that the showre of your tears for her , may be swallowed up in the river of godly sorrow for sin . 2. By this sad experience to be so effectually convinced of the uncertainty of all earthly enjoyments , that it may be a curb to all inordinate affection . 3. Finally , when you contemplate her dust , so to remember your owne death , that it may be a spur to a speedy and constant preparation . So shall you have just reason to say with David , It is good for me that I have been afflicted . That these white flowers may ( through Gods grace ) spring from the black root of your dolefull Losse , That that wise Providence which hath made this sore breach , would be pleased to make it up , That what was ( I hope in love ) denied to her , may be ( and that in mercy ) confer'd on you , namely , a long life on earth , and that which is ( I trust ) already confer'd on her , may ( at length ) be given to you , namely , an aeternal life in Heaven , is the hearty Prayer of him whom you have by many favours obliged to be Your affectionate Friend , NATH. HARDY . A LOOKING-GLASSE OF Humane Frailty . Psalm the 39th . verse the 5th . Behold , thou hast made my dayes as an hand bredth , and mine age is as nothing before thee : verily every man at his best state is altogether vanity . Selah . THere are two evils to which the children of men in this world are subject ; namely , of Sin , and of Affliction : the former whereof calls for Poenitence , the later for Patience : of both these David giveth us a pattern , of the one in the fore-going , and the other in this Psalm , that being ( as St. Ambrose hath well observed ) forma poenitentiae , a Psalm of Repentance for his Sins , and this forma poenitentiae , a Psalm of contentation under his sufferings . The two great duties of Gods servants under afflictions are , a silent submission , and a sanctified use of them : The former of these maketh afflictions still-born children , in as much as it shuts the mouth , and represseth all clamorous cries . This the Psalmist learnt when he said , I was dumb , and opened not my mouth . The other maketh afflictions pregnant mothers , in as much as they inable us to the exercise of many excellent graces . Among the several influences which sanctified troubles have on us , it is not the least , that it openeth our eyes . Schola crucis schola lucis is a known and experienced saying , the schoole of the Crosse is very lightsome , and though bitter to the taste , is a singular salve for the eye . Apollonius writeth of a People who see nothing in the day , but all in the night : In the day of prosperity we forget , in the night of adversity we remember both God and our selves , as his Soveraignty , so our own frailty . Alexander who was flattered by the people as a God , having received a wound in his body , confessed himself to be mortal . This holy man whom you find fancying a stability in the time of his prosperity , I said my mountain is so strong it cannot be moved ; being now under a crosse , acknowledgeth his brittle fragility in the words of the text : Behold , thou hast made my dayes as an hand bredth , &c. Though there is no parcel of holy writ which doth not deserve our serious view , yet some Scriptures have as it were asterisms annexed to them , to intimate , that they ought to be more especially pondered by us , and such is this which I am now to handle . The truth is , there is no lesson more substantiall than the nothingnesse of our substance or age , no meditation more serious and weighty than that of mans lightnesse and vanity ; nor would any Doctrine be more closely laid to heart than this , that our dayes are as an hand , bredth . That this transitorinesse of our lives might not be slightly passed over in our mindes ; whereas some Scriptures have one asterisme either in the beginning or end , and others two , to wit , both in the beginning and the end , this verse hath three notes of attention , in the beginning , in the middle , and in the end . The first word we meet with , is a Behold , which argueth it to be rem seriam , a serious lesson : the word in the middle of the verse is verily , which speaketh it to be rem certam , a certain truth : and the last is Selah , which intimateth it to be rem magnam , a momentous Doctrine . Behold is a note of attention , Verily of asseveration , and Selah of meditation : Behold cals upon us to take notice , Verily requireth us to believe , and Selah willeth us to consider it : I hope there will need no more to quicken your hearts and ears whilst I shall with all possible brevity discuss this delineation of the shortnesse of life : Thou hast made my dayes , &c. The Text you see consists of three clauses ; The subject of the first is dayes , and those dayes measured , and the measure short , Thou hast made my dayes as an hands bredth ; The subject of the second is age , and that age being weighed in the ballance , found light , very light , a meer nothing , mine age is nothing before thee : The subject of the third is man ; and that considered not in his autumn , but spring , who is found to be very vain , every man in his best estate is altogether vanity . For our more methodicall proceeding , observe in the text a particular exemplification of one and the same Doctrine . The Doctrine is no other than life's brevity , which is , Particularly exemplified in David himself , and that two wayes . Absolutely in the first clause , thou hast made my dayes as an hands bredth . Comparatively in the second , mine age is as nothing before thee . Generally amplified , in reference to the whole race of mankinde , every man in his best estate , &c. Before I enter upon these severals , it will not be incongruous to observe , that , 1. The Psalmist thinketh it not enough to mention , but ineulcateth this doctrine of the brevity of humane life ; nor is it only here , but elsewhere to be observed ; yea , not only in him , but Job : so that in severall places , when those holy men fall upon this subject , they set it forth with multiplied expressions both proper and metaphoricall . That which we may well conceive to be hereby intimated , is , 1. On the one hand our dùlness and unwillingness to lay this truth to heart . There is no lesson we are more untoward to learn , and therefore the Schoolmaster repeats it so often , among all the neiles of the Sanctuary , none harder to enter into us than this , and therefore the Masters of the Assemblies fasten it so strongly , indeed it is but reason that what we are so prone to cast behinde our backs , should be frequently set before our eyes . 2. On the other hand our duty , which is not once , but again and again to consider it ; God hath spoken once ( saith the Psalmist ) and I have heard it twice : It may admit this gloss , what God speaketh but once , we should hear with twice that attention which we give to what is spoken by men ; and surely if we should hear twice what God speaketh once , we should hear often what he speaketh often . That lesson which is so much iterated cannot be enough conn'd , and what the Holy Ghost hath uttered in such multiplied words , is certainly most worthy our multiplyed thoughts . For both these reasons , no doubt it is , that the Penmen of holy writ do in their manifold expressions not only use similitudes to represent the shortness of life , but such similitudes as are most obvious and familiar to us , that which way soever we turn our eyes , we may be put in minde of it . When we are at Sea , the speedy sayling of the Ship ; when in forreign parts , the short time of our sojourning ; when on the Road , the quick riding of the Post ; and when in Tents , the suddain taking down and removing of them , do all proclaim to us the passing away of our life ; the vanishing of the clouds , and flight of the Eagle above us ; the withering of the flowers , and cutting down of the grass beneath us ; the tales we tell in the day , and dreams we have in the night ; finally , the breath we dayly send out of our mouths , and here the narrow bredth of our hands are all made use of to represent this truth unto us , that whether we look upward or downward , both waking and sleeping , both by other creatures , and by our own selves , we may be admonished of our mortality . 2. This good man reflecting his thoughts upon mans frailty , applieth it to himselfe , in that he saith , my dayes , and mine age , thereby setting us an excellent pattern of bringing home generall truths to our own particulars : We are all very backward to grant that in hypothesi , which we know to be true in thesi ; that all men are sinners we easily acknowledge ; and yet who saith in good earnest , I am a sinner ; that every man is mortal none will deny , and yet who considers , that himselfe is so . It was St. Hierom's complaint in communi strage morientium nemo se cogitat moriturum : even at such times when multitudes are taken away by death , no man ( almost ) thinketh it will seize upon him : So that whereas it is a joyous promise to the godly man , a thousand shall fall at thy side , and ten thousand at thy right hand , yet it ( to wit , the plague ) shall not come nigh thee : It is the impious practice of the wicked man , though a thousand fall at his side , and ten thousand at his right hand , not to think death shall ( nay to think it shall not ) come nigh him . But surely it is our duty , and will be our wisdome , to bring home both examples and doctrines to our selves , that what we see verified in others , and what we confess is appointed for all , we also look upon as impending over our own heads . They are both intended by God , Oh let them be so made use of by us as glasses wherein to see our own faces . Do we then see others brought to their graves ? what should our thoughts be but to allude to those words of St. Paul to Saphyra , Behold , the feet of them who have buried this my brother ( or sister ) are at the door to carry me out . Do we assent to this truth , death is the end of all men ? what should out meditation be , but this , death will be my end ? The truth is , universal propositions include each particular , and therefore the inference is just ; so that David in this verse saying , every man , might also well say , My dayes ; and withall , universal propositions can have little influence upon the will and affections , unless every one look upon himself as included in them : To what purpose is it to believe the Remission of sins , and The resurrection of the flesh , if I do not also believe The Remission of my sins , and The Resurrection of my flesh ? to as little purpose is it to acknowledge that every man is vanity , if I do not in particular consider , that I am so . Behold , thou hast made my dayes , &c. 3. David having particularly asserted his own frailty , goeth on to lay it down as a generall maxime . Probably for his own comfort , in that it was not his case alone : It is a great alleviation of an affliction to consider that it is common ; with this St. Paul cheared up the Corinthians , There hath no temptation taken you but such as is common to man : and in this particular of death , when Joshua and David perceived their owne death approaching , they reflect on its generall extent , I go the way of all the earth , thereby rendering it so much the lesse terrible to themselves . Certainly , for others warning to make account of the like . Lest any should think , that though Davids dayes were but an hands bredth , yet theirs may be of a longer measure , he lets the whole race of mankind know , that they are all concern'd ; so that as Christ said to his Disciples , What I say unto you I say unto all , David seemeth to say here , What I say of my selfe I say of all : It was not so in other things , though David could say of himselfe in one place , My Cup runneth over ; and in another place , I am holy , he could not say so of every man , nay , but a few men , they are not many who enjoy that measure of prosperity , and fewer who attain that piety which he had ; but there are none who are not under the law of mortality , and therefore no wonder , if as he saith , Thou hast made my dayes , so he concludes , every man in his best estate , &c. These things being premised , I shall now proceed to the distinct handling of the severall clauses , and accordingly , I shall begin with the particular exemplification , and that As it is set down absolutely in those words , Thou hast made my dayes as an hands bredth , wherein the Psalmist layeth downe a double assertion , the one concerning himselfe , My dayes are as an hands bredth , the other concerning God , Thou hast made . 1. David affirmeth his dayes to be as an hands bredth , by which metaphor , I conceive two things are intended . 1. An hands bredth is a determinate measure , The time of life is set . The Vulgar Latine reads it , mensurabiles , dayes which may be measured , that argueth Tempus finitum , that this life is finite : our dayes are both numerabiles and mensurabiles , such as may be numbred and measured , as being finite ; But dies palmares , which is the true reading of the originall , goeth further , in that his dayes are said to be as an hands bredth , it noteth not only Tempus finitum , but definitum , such a time as shall end , but the end whereof is fixed , so true is that of Job , Is there not an appointed time to man upon earth ? 2. Chiefly an hands bredth is a short measure , and so is the time of life , St. Hierome understands it so , and therefore reads it expresly breves : Indeed both the words here used serve to illustrate this truth . 1. The Psalmist doth not say , my years , or my months are as an hands bredth , but my dayes , which next to hours , is the shortest dimension of time . Those sacred Annals , the Books of Chronicles are called in the Hebrew , words of dayes , for this reason probably , to intimate the short lives of the Kings of Israel and Judah , which are there recorded . The truth is , the singular number may serve to represent mans life , which is but one day , the prosperous life a Sun-shining , the afflicted a rainy day , the long life a summers , and the short a winters day ; some have only a morn and breakefast , others stay till noon and dine , the eldest live but till evening and sup in this world , all must go to bed in the grave when the night of death commeth . 2. But that which is principally intended , is the measure of those dayes , which is not an ell , or a yard , or a cubit , the length of an arm , or an elbow ; no , nor yet the length , but only the bredth of an hand : nor is this affirmed of one particular day by it selfe , but of all his dayes together , the whole time of his life . Thus as Parrhasius , when he had drawn Cyclops asleep on a little table , the placeth Satyres about him measuring his thumb with a long stalk , to expresse the greatnesse of his stature ; so here the Psalmist , to set forth the shortnesse of his life , brings in God , as it were measuring it with an hands bredth . That you may yet more fully discern the fitnesse of the resemblance , it will not be amiss to observe a distinction of a double handbredth . The one greater , which is the whole space between the top of the thumb and the little finger when the hand is expanded , it is in account near twelve inches , and is called a span . The other lesser , which is only the bredth of the four fingers , and those not distant from , but closed one to the other . The former of these is by the Greek called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and that is the word here used by Symmachus : the later is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and that is the word used by the Seventy . Indeed in some copies it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , old dayes , which may admit of a good construction to this purpose , as old garments are quickly worn out , so are our dayes . But doublesse the best reading ( as agreeing with the Hebrew ) is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth , the lesser hands bredth ; so that what Anacharsis said of Sea-men is upon this account true of all men , there is but the space of four fingers between them and death . Indeed this metaphor may very justly take in the whole latitude of life which men attain in this world , the four fingers bredth representing the four ages of man , to wit , Childhood , Youth , Manhood , Old age : the life of a childe is scarce an inch , of an old man but a span ; of the one it may be said , his dayes are but a fingers bredth , and of the other it can but be said , his dayes are as an hands bredth . 2. Having taken this view of dies palmares , the measure of our dayes , which is an handbredth , it will be requisite to consider the Tuposuisti , who it is that hath made our dayes such , and the foregoing verse informeth us , that it is Jehovah , the Lord , to whom David directeth there his prayer , and here his complaint . My times ( saith this holy man elsewhere to God ) are in thy hands ; that is , at his dispose ; so much Abraham intended by the phrase , when he saith to Sarah concerning Hagar , behold , thy maid is in thy hands , do with her as pleaseth thee : Thus were Davids times in Gods hands , to appoint the continuance of them , according to the pleasure of his own will ; yea , Job ( speaking of man indefinitely ) saith , his dayes are determined , the number of his months are with thee , thou hast appointed his bounds that he cannot passe . He that hath set bounds to the Sea , hither to it shall go and no further , hath appointed limits to mans life . Thus long he shall live , and no longer . Our Saviour said to his Disciples , the hairs of your head are numbred , and surely then the dayes of our life are numbred ; and if the sparrow fall not to the ground , much lesse doth a man , without the Father , by whose providence all things are ordered , and consequently , all mans dayes are appointed ; so true is this of the Psalmist , Thou hast made my dayes as an hands bredth . To close up this with a double meditation . 1. Since God hath made our dayes as an hands bredth , let us be content they should be so , not murmuring at the brevity either of our own or others lives , we are apt ( with Jonah ) to say , we do well to be angry , when ( like his gourd ) our life , or the life of any of our friends quickly withereth ; but this holy mans practice is far better , and ought to be our pattern , who saith in this Psalm , I was dumb and opened not my mouth , because thou didst it . The more to enforce this lesson of contentation in this respect upon us , consider , 1. It is not in thy power to make them longer , no not an hairs bredth , then this hands bredth , which of you ( saith our Saviour ) by taking thought , can add one cubit to his stature ? ( I may add ) or one day to his life ? Indeed a prudent care of prolonging our dayes is commendable as because God requireth it so , because the time how long we shall live is unknown to us : but an impatient anxiety in respect of life's shortnesse is foolish , since it maketh our life so much the more bitter , and not at all longer . 2. Besides , though God be the efficient , yet we are the meritorious cause of the abbreviation of our dayes ; God at first made our dayes of such a bredth as could not be measured , nor should our life have knowne death if we had not known sin : It is very observable what Hezekiah saith to this purpose , I have cut off like a Weaver my life : he will cut me off with pining sicknesse ; acknowledging it to be his own act as well as Gods , yea ( as the order imports ) therefore Gods , because his , Had not we our selves cut short our lives , God would never have cut them short , and therefore let us so acknowledge our deservings as to clear divine justice , and submit to his dispose . 2. Since God hath made our dayes as an hands bredth let us so account them . No arithmetick in numbring , nor Geometry in measuring our dayes better than that which God himself teacheth . But alas it is an usuall practice to make our dayes far longer in our imaginations than they are in reality . It was the injustice of that Steward to his Lord , who when the debt was an hundred measures of wheat , bid the debtor , write fourscore ; and when an handred measures of Oyle , to write down fifty : but such is our injustice to our selves , that when our dayes are not fifty , we write down fourscore ; and whereas they are but an hands , bredth , we fancy them to be of a far larger size . Indeed , as the deceitfull hour-glasse , having the sand up on both sides , maketh a man thinke there is a good deal of the hour to run out , whereas by reason of an hollownesse in the middle it sinketh presently ; so do our dayes , by reason of strength and health promise us to be many , and on a suddain , by reason of some ill humour seizing on the vitals in the middle of the body , they prove to be few . It is a saying in the Civil Law , Praesumitur quilibet vivere centum annos , Every one is presumed to live an hundred years ; the rise whereof is that fond opinion in the mindes of most men , whereby they flatter themselves with apprehensions of long life , Oh let us remember it is the property of a good man ( according to the Greeke Fathers phrase ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to esteem his life as a Pilgrimage of a short continuance , And this especially for four ends . 1. To hasten our repentance for our sins . The measure of our dayes , is the space of our repentance , since it is narrow , let this be speedy ; that cannot be long extended , let not this be long deferred ; One of the dayes of thy life must be the day of repentance , and if one , whynot this day ? especially considering the measure ( for ought thou knowest ) may be at the utmost extent , and this day may prove thy last . It is true , At what time soever a finner repents from the bottome of his heart , God will do away his offence ; but then he must repent whilest he hath time : At what time the winde serveth the Mariner , he may saile to the Haven ; but then he must saile while the winde serveth , which will not be alwayes , nor long , and therefore let us be so wise , as to take time whilest it is afforded . 2 To lessen our affections towards this world . Whenas the measure of our dayes is contracted to an hands bredth , why should the earthy desires of our hearts be so much enlarged ? Could we at our pleasure add day to day and year to year , it were good policy to joyne house to house , and field to field ; but to what purpose are many goods , when ( with the rich fool in the Gospel ) we have perhaps but a few hours , whilest thou livest , thy dayes are but as the bredth of thy hand , when thou diest , thou shalt have no more ground than the length of thy body , why so greedy in grasping large revenews and vast possessions ? 3. To lengthen our patience under the afflictions of this present life , our dayes are of a narrow bredth , a short length , and afflictions can last no longer , nor be extended broader than our dayes ; Why should not our patience be as large and long as our afflictions ? One Greek reading of this clause is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , dayes of strife and misery ; such were Davids at this time , and many times are ours , but the comfort is , they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , only an hands bredth : Man that is born of a woman ( sath Job ) is of few dayes , and full of trouble . True our dayes are full of trouble , I but withall they are few ; the fewnesse of our days would be a trouble , were it not that they are full of trouble , and the fulnesse of their trouble might be a griefe , were it not for their fewnesse : Neither on the one hand should the pleasure of our dayes much elevate us , nor on the other , the sorrows of them perplex us , when we consider , that those though sweet , are but short , and these though sharp , are but few , very few , no more than will make up as it were an hands bredth . 4. To quicken us in the practice of good works , They say of the Birds of Norway , that they fly faster than others , not because Nature hath given them more , or swifter wings , but because the dayes are shorter there than elsewhere they make the greater haste , Oh that the consideration of the short measure of our days might accelerate us in our race to heaven , so as with great speed and diligence we may learn to worke out our salvation . It is said of the Devil , he is come down to the Inhabitants of the earth , having great wrath , because he knoweth his time is but short ; how should we bestir our selves with great zeale in Gods service , since we know our time is short . Take in the whole life of man , it is but as the bredth of four singers , sure we had not need to lose any of them : He that having but four acres to sow with corn ( all which is little enough to supply his family ) and should only sow one , and let the rest overrun with weeds , will he not deservedly be branded for a fool ? Oh why then are we so foolish to mis-spend the greatest part of our dayes in doing nothing , or worse than nothing , when as all our dayes are but four fingers bredth ; Nature , or rather the God of nature , hath not given us ( to use Seneca's expression ) so large a time of life , as to trifle away any part of it ; yea , he that spends it best will still have cause to say with David in the close of this Psalm , O spare me , that I may recover strength before I go hence , and be no more seen . 2. You have heard the brevity of mans life exemplified in David , by an absolute assertion under the metaphor of an hand bredth , go we on to the comparative proposition , mine age is nothing before thee . The subject of this proposition is variously rendred . By the Caldee it is read body , and indeed it is mans duration in respect of his body , which is said to be as nothing , since the soul is immortal . Aquila reads it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the time of the souls imprisonment in the body ; the Seventy translate it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is rendred by the Vulgar Latine substantia , but properly signifieth subsistentia , and is so to be understood here , my subsistence . The Hebrew word is most genuinely translated by aevum , mine age , to wit , in this world ; for that is sometimes the signification of the word . Concerning his age , David saith , it is as nothing : If you compare this with the former clause , you shall observe a gradation , ascending in the subject , whereas there dayes , here an age , which is made up not only of dayes , or months , but years , descending in the praedicate , there an hands bredth , ( which is but small ) here nothing . Solomon speaking of the comforts of life , seemeth to call them non entities , Wilt thou set thine eyes upon that which is not ? for this reason ( no doubt , ) because their being is a continall tendency to not being . Upon the same accompt , the age of Davids life is here said to be nothing , because of no continuance ; the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is near a kin to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which commeth from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cessavit , and so soon doth mans age cease , that it is as if it were not at all . But yet this must be taken with its restrictions . David doth not say , mine age is nothing , but it is as nothing ; nor doth he say this positively , but respectively , in reference to God , it is as nothing before thee . The Prophet Isaiah ( speaking of the whole world of mankind ) saith , The Nations are as a drop of a bucket , and are accompted as the small dust of the ballance : behold , he taketh up the Isles as a very little thing ; but as if this were not full enough , a little after he saith , All Nations before him are as nothing , and they are counted to him lesse than nothing and vanity : a small dust , a single drop are little things , I but they are something ; the Prophet cannot enough set forth the distance between God and the Nations unlesse he go lower , and therefore he saith , they are as nothing . Nay , as if this were not enough , he will strain the sence , and speak a contradiction , rather than not expresse his meaning , where he saith , they are lesse than nothing , then which ( to speak properly ) nothing can be lesse . And surely if this be true of all Nations , well might David affirm it of his age , and if you would know the meaning of those words before thee , it is explained in that of the Prophet , when having said before him , he addeth , they are counted to him , that is , in comparison of him . Suitable to this it is that the Psalmist having set forth Gods eternal duration , and presently after speaking of mans years , he calleth them in the language of the Seventy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which Tertullian reads nullificamina ; and it is the same in effect with that which goeth before , a thousand years are in thy sight but as yesterday , which being past , is nothing . Dei esse est suum esse , say the Schools , from that of God to Moses , I am that I am , Gods being is of and from himself ; yea , it is himself , he is One undivided , unconfined , simple , eternall , and originall being , and as there is no being , but from him , so all other beings are as nothing in respect of him . It will not be amiss ( for the further illustration of this truth ) to consider the age of Davids life in severall references . 1. David might truly have said , Mine age is short in respect of Methuselah's : the Dayes of Methuselah are said to be nine hundred sixty and nine years : the dayes of David , by computation of the time when he began , and how long he reigned , were not much above threescore and ten , so that he lived not so many tens as Methuselah did hundreds . The life of man before the floud , was as a large Volume bound up in folio , but since it is contracted to a far lesser volume , and is ( as it were ) bound up in decimo sexto , so that whereas David saith in the former clause , my dayes are as a hands bredth , he might have said , they are as a fingers bredth in comparison of the ancient Patriarchs . 2. David might have said , Mine age is very short in comparison of the age of the world . St. Paul saith of the fashion of this Macrocosm it passeth away , but the age of the Microcosm , man passeth away far swifter . The World was almost as many thousand years old as David was scores in his times , that number is now well nigh doubled , but mans age is rather shortned . How many hundreds of yeares the world may yet continue is not known to us , but the ordinary number of the years of mans age now , compared with the number of six thousand years , is but so much as a week is to a year , or a minute to an hour , so that whereas he saith my dayes are as a span long , he might have said they are not an inch long , in respect of the worlds duration . 3. David might have said , Mine age in this World is exceeding little , in comparison of the duration of the other world . The age to come is no lesse than an aeternity , and though it have a beginning , it shall have no end ; so that whereas the Psalmist saith My dayes are as an hands bredth , he might have said , they are as an hairs bredth in respect of the continuance of the world to come . 4. Finally , David might have said , Mine age is scarcely any thing before the Angels , whose duration began with this world , and shall continue in the world to come , and so is coaetaneous with both the worlds . But all these are far short of this comparison which he here maketh of his age with God , who is eternal , both a parte ante , and a parte post , from everlasting to everlasting . The utmost imaginable extent of Time in comparison of aeternity is far lesse than an instant , is in respect of the longest Time . Were it possible to divide aeternity into parts , a million of years would not be so much as a ten hundred thousandth part ; and what then is seventy or fourscore years ? no wonder if David say , mine age is nothing ( a meer nothing ) before thee . It is an excellent lesson which may here be taken forth by us , namely , to looke upon our selves in reference to God , that so we may be vile and little in our own eyes . There are many exeellencies wherein we are apt to glory , and whereof to boast , which if they would but compare with divine attributes , would appear mean and contemptible . Wert thou strong as Sampson , yet thou mayst say , My strength is nothing before thee , not so much and weak stripling is before a mighty Giant ; wert thou as wise as Solomon , yet say , my wisdome is nothing before thee , not so much as the silly brute is before the intelligent Angels ; the very foolishnesse of God ( to use St. Pauls language ) being wiser than the wisdome of men ; Wert thou Honorable as Alexander , yet say , mine honour is nothing before thee , not so much as the glimmering candle is before the glorious Sun ; wert thou rich as Cressus , thou must say , my riches are nothing before thee , not so much as the drop of water is to the Ocean : Finally , wert thou as old as Methuselah , thou must say , mine age is nothing before thee , not so much as a new born babe to aged Methuselah . To end this , since Mans age is nothing before God , let it be nothing before man himself , indeed as for that part of our age which is past , it is so with us , many years since , being but as a few dayes , and the time which is gone , is as nothing , Oh that we would looke with the same eye upon that which is to come . Indeed in one sence we must reckon our age as something , and that pretious , well were it if we would set an higher value upon our time than to waste it away in folly , but still as to the duration we must account it as nothing , and then we would have none to spare , but wholly imploy it for the gaining of that which is as something before God , a joyfull and happy aeternity . And so much shall serve to be spoken of the first part of the text , the particular exemplification , pass we on to the Generall Amplification , in these words , Every man in his best estate is altogether vanity . A clause wherein each word is Emphaticall , which will the better appear , if you take a view of 1. The extensiveness of the subject concerning whom this doctrine is asserted , which is , 1. Not the creeping pismire , the crawling worm , the stupid asse , or any of the sensitive creatures but Man , who is endued with reason . 2. Not one or a few particular men , in some one part of the world , but of every man , who either hath been , is , or shall live in any part of the world . 3. Not onely of mean , poor , and ignoble persons , but of man at his best estate , Quamvis floreat dignitate , opibus , potentia , as Mollerus glosseth upon the text , though he flourish in wealth , honour , and power ; for though the Seventy reading be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , every man living , yet the Hebrew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth constitutus , fixed , or setled , is most properly refer'd to him who seemeth to be in a stablished prosperous estate . 2. The Intensivenesse of the praedicate in that every man at his best estate is , 1. Not only like to vanity , that is the language of the Psalmist elsewhere , Adam is as Abel , homo similis factus est , man is become like to vanity ; but he is vanity , as if it were not only his resemblance , but his substance . 2. Nor is he only said to be vain in the concrete , as Zophars language is , vain man would be wise ; but vanity in the abstract , as if it were not only an accident , but his essence . 3. Nor is it only said , he is vanity , as it is elswhere in this Psalm , but is altogether vanity , as if from the crowne of his head to the soles of his feet he were nothing but vanity . 4. Nay , in the Hebrew the Emphasis is yet further , in that vanity is the subject , and man the praedicate , for so the words are to be rendred , according to the originall , Altogether vanity is every man , as if man were not to be defined by vanity , but vanity by man ; so that if you ask , What is vanity ? the answer is , it is man : No marvel if the Psalmist elsewhere affirme , that man is lighter than vanity ; so that were man put in one scale , and vanity in the other , man would mount up as being lighter , and vanity it selfe would weigh him down . To illustrate the truth of this assertion , know . 1. That there is a double vanity , to which every man at his best estate is subject , namely , of disposition and condition . 1. Man is vanity in his disposition . The Grammarian in Aulus Gellius maketh vanus and stultus synonimous : vanus quasi mente vacuus , and so every man is vanity , because a fool , Indeed vain man would be wise , but he is foolish in his thoughts , projects , desires , and actions . In the very next verse it is said , they are disquieted in vain , to wit , with foolish projects , and fruitlesse cares . The Lord knoweth the thoughts of man , that they are vanity ; it is no lesse true of his words and works : no wonder if man be compared to a shadow , having no light of knowledge in his minde , heat of grace in his heart , nor substance or solidity in his actions . 2. But that which is here chiefly intended is , the vanity of man in respect of his condition ; in reference to this it is that it is said in the beginning of the next verse , man walketh in a vain shew , as if his residence in this world were but like that of a Player upon the stage , and this is here affirmed of his best estate and condition . 2. Mans condition at the best is but vanity in three respects , because inconstant and perishing , empty , and unsatisfying , false and deceiving . 1. Vanum quod evanescit , that which is vain hath no solidity , and therefore no permanency ; lightnesse is the proper adjunct of vanity and inconstancy the effect of lightnesse . Such is mans best estate , he seemeth to be setled as the earth , but he vanisheth with the winde , changeth with the moon , and ebeth with the water , Homo Bulla is true of man , at his best estate he is like the bubble which swels up by the rain falling upon the water , and fals presently , or which the child causeth with the breath of his mouth at the end of the reed , and vanisheth with the least shaking of his hand . It was not without reason that man is called by the Phylosopher , Ludus fortunae , Fortunes may-game , with whom she sports her selfe , by putting him as it were into various shapes , in altering his condition , Man at his best estate , like the Venice glasse , is bright , but brittle ; or like Sodoms Apples , golden colour'd , but mouldring ; his strength a rush , soon shaken ; his riches , dust , quickly driven away ; his honour a fancy , presently gone . To day Nebuchadnezzar jets it on the house top , as if he expected a salutation from the coelestial Majesty , and suddenly he is turned to graze with the beasts of the field , with which agreeeth that of the Poet , Quem dies vidit veniens superbum , Hunc dies vidit fugens jacentem . Shew me that Rose that will not fade , that fruit which will not putrifie , that cloud which will not vanish , that garment which will not fret , and then ( not till then ) expect to finde that man who in his best and most prosperous estate is not subject to mutation and dissolution . 2. Vanity and inanity go together . One of the Hebrew words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is rendred vain , signifieth empty ; that which is vain is empty , and being so , cannot satisfie , such is mans best estate , as not able to give any true content . Man at his best estate , as he is mutable , so he is unsatiable , his desires are still larger than his fortune ; nor is it any time so well with him , but that still he would be better . Ahab in the midst of his opulency is sick for Naboth's Vineyard ; Hamon in the height of dignity is troubled at the want of Mordecay's knee . Health , beauty , wealth , honours , Say of Content as the depth saith of wisdome , it is not in us . Man in his most prosperous concondition feedeth upon winde which cannot fill the stomach , and therefore like the horseleech he still crieth , Give , give . 3. That which deceiveth our expectation seeming to be what it is not , and promising ( as it were ) to do that it cannot , is vain in the worst sence , being at once both vanity and vexation . This is true of man at his best estate who promiseth to himselfe and others that which he cannot perform , and so is deceived and deceiveth . The rich fool , being in a prosperous estate , promised himself much pleasure , but was miserably disappointed . Iob saith of his brethren , they dealt deceitfully with him as the brooks do by the Traveller which are dry in the scorching heat , when he is most thirsty . It is a remarkable passage in the Psalms , Men of low degree are vanity , men of high degree are a lie : a man of low degree is at his worst , a man of high degree at his best estate , and yet whereas men of low degree are said to be vanity , men of high degree are said to be a lie , which is as it were the dregs of vanity , because it tends to deceive , which yet is most justly affirmed of men of high degree , who by reason of their place and state in this world , seeme to promise much , and yet are in truth a lie , not performing what they promise , and so disappointing both their owne and others hopes . The use we are to make of this doctrine , is , in reference both to others , and our selves . 1. In respect of others , whether enemies or friends . Are the Churches or our enemies ( to outward appearance ) in an established condition of prosperity ? let us not give way to excesse of grief and fear , or anger , but rather remember in their best estate they are vanity , and being so , are set in slippery places . They seem to be fixed stars , but in truth they are only blazing comets , which appear for a little time and then vanish away . 2. Are our friends for the present in a flourishing estate ? take we heed how we let out either our hopes or love too much towards them , considering that they are but vanity , and therefore our hope which is placed on them will end in shame , and our love in vexation : Why so big with expectation of advantage or advancement from thy rich Ally , Honorable Lord , potent friend ? alas , thou dost but set thy foot upon the water which cannot bear thee : Why so inflamed with affection to thy beautifull Wife , childe , or near relation ? Alas , thou dost but embrace a shaddow in thine arms , which cannot , must not stay long with thee . 2. In respect of our selves . 1. Reflect we with sorrow and hatred upon sin , the true cause of mans vanity . Man in his first estate was altogether excellency ; God saw every thing that he made , and behold it was very good : surely this was much more true of man the master-piece of the creation , the image and glory of his Maker , not vanity , but divinity was his nature ; he was not envelop'd with rags of frailty , but enobled with robes of innocency ; nor did he walke in a vain shew , but a sacred representation of God himself . And now if you would know how this flower was blasted , it was by the breath of the Basilisk ; how this image was defaced , it was by the poyson of the Serpent ; how man became vanity , it was by reason of iniquity : so true is that of the Wise-man , He that soweth iniquity shall reap vanity . The Hebrew words , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vanity , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} mourning are somewhat near in sound ; Oh , let us mourn for that vanity to which sin hath subjected us , and let us abhor sin which hath subjected us to it . 2. Provide we for our selves another , a better estate than the best which this world affords , an estate of glory in the Heavens , Mans best estate on earth is mutable , but that is durable ; empty , but that is satisfying ; uncertain , but that is sure ; only for term of years , but that is for aeternity . Phylosophers generally affirm , that the Heavens are in continuall motion , and the earth stands immoveable , though there are those who assert , that the heavens stand still , and the earth moveth : This indeed is a riddle in Phylosophy , but it is a certain truth in Divinity , that the things of earth are in a continuall flux , and the things of Heaven in a stable permanency . And therefore in whatsoever state we are here , let us learn to be content , be it never so mean , so as not to repine ; and let us not be content , be it never so high , so as to rest satisfied ; and whether our estate in this vvorld be high or low , let the first and best of our desires and endeavours be after that estate vvhich is not a shaddow , but a substance ; not a lease , but an inheritance ; not vanity , but foelicity , and shall be far more in the fruition than it is in the expectation . To the possession vvhereof he bring us vvho hath purchased it for us . Amen . I Have done with my Text , but I must not yet have done . This sad providence wills us to sit still a while longer , and by taking a serious view , to make a Religious use of it . It is not very many months since I was imployed to perform a far more welcome office for this our Sister , namely , the consummating her Nuptials . She being in the prime of her years , happily matched to a dearly loving and loved Husband , enjoying a confluence of all outward contentments , seemed as it were ( to use the Psalmists phrase ) to be in a settled estate , and ( according to our usuall phrase ) to be provided for as to this world . But alas ! in how short a revolution of time , how dolefull an alteration ? This yong , strong , haile , beautifull Gentlewoman in her best estate becommeth a sad instance of the generall doctine in my Text ; This flourishing flower is blasted by the winde of a violent disease , and plucked as it were out of her Husbands bosome , by the rough hand of Death , and I am now called to officiate her Funerals . Thus have you sometimes seen the bright Sun-shine on a sudden vailed with a darke cloud , and a serene Skie hung with black . But yet let not , Oh let not her near and dear friends shed too many tears over her Grave , remembring the Tu posuisti in the Text , who it is that hath made her dayes as an hands bredth , even He in whose hands all our times are to prolong and cut short as he pleaseth : Besides , why should they weep above measure , since they do not grieve as without hope of ( that which is most truly called ) her best estate , her aeternall welfare . Her Education was Religious , and her Conversation vertuous ; she was well instructed in , and affected to the best things . The silver Picture of her comely body had in it the golden Apple of a well disposed soule ; the golden ring of her Soul had set into it the pretious Diamond of Vertue . A spotlesse innocency , humble modesty , and calm meekness were her choice Ornaments ; She was an obedient Daughter , a loving Sister , an affectionate Spouse , a true friend , and ( I trust ) a good Christian . In the time of her sicknesse she gave evidence of many graces , a confident reliance upon her gracious God for deliverance from all her pains , a penitent bewailing her careless expence of time , with serious resolves ( if God should prolong her dayes ) of more exactness in her Christian course , together with her patient submission to the good will of her heavenly Father . When she beheld upon her hands the marks of her disease , she said , These are Gods Tokens , and I willingly embrace them . That saying of Solomon , Favour is deceitfull , and beauty is vain , but a woman that feareth the Lord she shall be praised , which was the subject of my discourse occasioned by her Nuptials , was often in her thoughts ; so that she was not at all troubled with any anxious fears lest the disease should spoile her beauty ; and though the rod were smart upon her back , nay , I may say her face , her whole body , she resolved to kisse it . Some few dayes before her death a drowsiness seized upon her , which continued ( for the most part ) to her last houre , when one Brother tooke ( as it were ) the other by the heele , death following her sleep , yea , her death being but a sleep , and the grave to which she is now going a bed wherein she shall repose her selfe till the morne of the Resurrection , when she will ( I hope ) be married to the Lamb ; nor shall any Funerals succeed those joyfull Nuptials . Weep not then for her who is not dead but sleepeth , dry your eyes , and ( with this holy man ) open not your mouths , or if you do , let it be in Ely's language , It is the Lord , let him do what seemeth good in his sight . And now since the Text and occasion preach to us how vaine we are , how short our lives are , and to what changes we are subject ; what remaineth , but that every one of us be exhorted to prepare for changes , especially our last , and so to order our steps , that when these dayes on earth , which are as an hands bredth , are ended , we may passe to an aeternity of dayes without either number or measure in the highest Heavens . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A45553e-300 Psal. 119. 78. Notes for div A45553e-1150 〈…〉 . Vers. 9. Psal. 30. 7. Psal. 62. 11. Job 9. 25. 26. 1 Pet. 1. 17. Isay 38. 19. Job 7. 9. Isay 40. 6. Psal. 90. 4. Hieron. Psal. 91. 7. Acts 5. 9. 1 Cor. 10. 13. Josh. 23. 14. 1 Kings 2. 2. Marke 13. 14. Psal. 23. 4. 86. 2. Gen. 1. Partic. 1. Vulg. Lat. Job 7. 1. Hieron. Psal. 31. 15. Gen. 16. 6. Luke 12. 25. Isa. 38. 12. 〈◊〉 Naz. Job 14. 1. Rev. 12. 12. Prov. 23. 5. Isa. 40. 15. Vers. 17 Psal. 90. 4 , 5. Gen. 7. 5. a Sam. 5. 4. 2 Cor. 7. 31. Gen. 2. Psal. 144. 4. Job 11. 12. Psal. 62. 9. Vers. 6. Vers. 6. Sen. Trag. Job . 6. 15. Psal. 62. 9. Gen. 1. 32. Prov. 22. 8 , Prov. 31. 30 , 1 Sam. 3. 18 , 
A01045	----	Funerals of a right reuerend father in God Patrick Forbes of Corse, Bishop of Aberdfne [sic]. Tou en hagiois reuenderendissimi in Christo patris, Patricii Forbesii a Corse, episcopi Abredoniensis, tumulus. A multis omnium ordinum collachrymantibus variegato opere exornatus. 1631 Approx. 849 KB of XML-encoded text transcribed from 255 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A01045 STC 11151 ESTC S102430 99838215 99838215 2582 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01045) Transcribed from: (Early English Books Online ; image set 2582) Images scanned from microfilm: (Early English books, 1475-1640 ; 1065:02) Funerals of a right reuerend father in God Patrick Forbes of Corse, Bishop of Aberdfne [sic]. Tou en hagiois reuenderendissimi in Christo patris, Patricii Forbesii a Corse, episcopi Abredoniensis, tumulus. A multis omnium ordinum collachrymantibus variegato opere exornatus. Lindsay, David, 1565?-1627. [22], 216, 201-216, 233-429, [3] p. Imprinted by Edward Raban, Aberdene : 1631. Probably edited by David Lindsay. Mostly in English. Partly in verse. The words "Tou en hagiois" are in Greek characters. The last leaf is blank. Reproduction of the original in the British Library. Cf. Folger catalogue, which gives signatures: [par.]⁴ 2[par.]⁴ ([2[par.]1 + chi¹) 3[par.]² A-2D⁴ ² 2C-2D⁴ 2G-3H⁴. Augustan Reprint Society: p.58-93 only. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Funeral sermons. 2004-05 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Mona Logarbo Sampled and proofread 2004-08 Mona Logarbo Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion FUNERALS OF A RIGHT REVEREND FATHER IN GOD PATRICK FORBES OF CORSE , BISHOP OF ABERDENE . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 REVERENDISSIMI IN CHRISTO PATRIS , PATRICII FORBESII A CORSE , EPISCOPI ABREDONIENSIS , TVMVLVS . A multis omnium ordinum collachrymantibus variegato opere exornatus . PROV . X. 7 . The memorie of the Iust , is blessed . Hieronym . Epist. ad Pammachium , quae incipit , Senato vulneri . Plus sensimus quod habuimus , postquam habere desivimus . ABERDENE , Imprinted by Edward Raban , 1635. INDEX SERMONVM Aliorumque opusculorum quae funebri hoc libro continentur . A TABLE Of the Sermons and other Wrytinges contayned in this Funerall Booke . PATRICII Episcopi Effigies , cum diebus nativitatis & obitus , & tempore ac loco sepulturae , & inscriptione marmoris sepulchralis . A Dedicatorie commendation of the Worke , and of the deceassed Patrick Forbes late Bishop of Aberdene , with some Funerall poesies , by Master David Lindsay , Person of Belhelvie , and Moderator of the Presbyterie of Aberdene . Arthuri Iohnstoni , M. D. Medici Regii , Epigramma , de hoc Tumulo . Ioannis Lundini Carmen dedicatorium in commendationem totius libri . A Funerall Sermon , preached by Doctor Robert Baron . pag. 1 A Funerall Speach , by Doctor Alexander Scrogie . 58 A Sermon Funerall , by Doctor William Guild . 69 A Sermon intytled , Holinesse to the LORD , by Doctor Iames Sibbald . 94 A Consolatorie Sermon , by Doctor Alexander Rosse . 149 Some Letters , with some other Monuments , concerning the Godlie entrie of PATRICKE FORBES of CORSE , to ihe Bishopricke of ABERDENE ; and his happie government , and blessed departure to Coelestiall joye . viz. A Letter of King IAMES , of glorious memorie● to the Arch-Bishops and Bishops of Scotland . 178 Letter of the Arch-Bishops and Bishops of Scotland , to PATRICKE FORBES , Laird of Corse . 179 The Arch-Bishop of S. Andrewes , to Master Thomas Mitchell . 181 The same Arch-Bishop , to the Laird of Corse . 182 The Laird of Corse , to Master Thomas Mitchell . 183. and 184 The Ministers of the Diocesse of Aberdene , to PATRICKE FORBES , Laird of Corse . 185 Certificatio D. PATRICIO FORBES de Corse , in Episcopatum Aberdon . electo . 186 Pricuratorium ad exhibendam certificationem de electione Episcopi . 189 Diploma Regium , de provisione PATRICII FORBESII , Episcopi Aberdonensis . 192 Letter of the Arch-Bishop of S. Andrewes , to Master Thomas Mitchell . 195 Instrument , anent PATRICKE Bishop of Aberdene , his admission to the said Bishopricke . 196 Letter of a most Reverend Father in GOD Iohn Spotswood , Arch-Bishop of S. Andrewes and primate of all Scotland , to PATRICKE FORBES of Corse , Bishop of Aberdene , in the tyme of the said PATRICKS sicknesse . 198 Letters to Iohn Forbes of Corse after his Father's decease , written by the sayd Arch-Bishop , now also Lord high Chancellour of the Kingdome of Scotland . 199 And by the Right Reverend Fathers in GOD , IOhn Guthrie , Bishop of Murray . 201 Thomas Sinsarffe , then Bishop of Brechin , now Bishop of Galloway , 208 Iohn Maxvell , Bishop of Rosse . 210 Adam Ballendine , Bishop of Aberdene 213 David Lindsay , Bishop of Edenburgh . 214 Advertisment to the Reader . 215 Pars Epistolae Magistri Ioannis Setoni ad Adamum Episcopum ABERDONIENSEM , Ibidem Davidis Leochaei Oratio Funebris in obitum PATRICII FORBESII Episcopi Aberdoniensis . 217 IOANNIS FORBESII Filii Sermo Funebris & Consolatorius . 235 Ejusdem Metrum Consolatorium . 295 Ejusdem dissertatio de Visione Beatifica . 296 Sequuntur Epitaphia quaedam Metrica , quorum Auctores sunt RObertus Gordonus . 326 Iacobus Sandilandius . 331 Andreas Ramsaeus . 332 Patricius Panterus . 334 Georgius Wishartus . 336 Gulielmus Leflaeus . 343 Arthurus Iohnstonus . 344 Gulielmus Iohnstonus . 346 Gulielmus Gordonus . 347 Robertus Magnus . 352 Ninianus Campbellus . 354 Robertus Watsonus . 359 David Leochaeus . 360 Ioannes Lundinus . 370 & 414 David Wedderburnus . 373 Gulielmus Wallas . 374 Robertus Dounaens . 375 Ioannes Armour . 377 Alexander Gardenus . 381 Ioannes Raius . 382 Thomas Wallas . 383 Ioannes Hammiltonius . 388 Gulielmus Lauderus . 389 Patricius Iamisonus . 393 Iacobus Gordonus . 395 & 421 Ioannes Kempaeus . 396 Iacobus Keythus . 397 & 423 Georgius Robertsonus . 398 Ioannes Taylor . 399 Alexander Dounaeus . 401 Ioannes Forbesius . 403 & 405 Sir Alexander Cummin . 406 Patricke Maytlan . 408 William Wishart . 409 Thomas Mitchell . 411 M. I. L. P. A. 417 Alexander Garden . 418 Alexander Whyt . 424 Iohn Iohnston . 426 Edward Raban . 428 FINIS . PSAL. cx . Dixit DOMINVS Domino meo , Sede ad dextram Meam , donec ponam inimicos tuos scabellum pedum tuorum . Gregor . part . 1. Curae Pastorales , Cap. 1. Ars est artium , regimen animarum . Psal. 37.37 . Marke the perfect man , and beholde the vpright : for the ende of that man is peace . Gregor . Nazianz. Orat. 20. ( Que est funebris in Basilium magnum . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est omnibus lex erat virtutis . Vnto all hee was a Law of Vertue . Natus est ad diem 24. Augusti , Anno Domini . 1564. Piè in Domino obdormivit sub horam tertiam matutinam , in confinio noctis & aurorae , pridie Paschatis . 28. Martii . Anno Domini . 1635. Sepultus est die nono Aprilis proximè sequuti , in Templo Cathedrali Dioeceseos Aberdoniensis , illic ubi duorum ejusdem quondam Sedis Antistitum , videlicet , Gavini Dumbari , ad dextrum , & Davidis Cuningamii , ad sinistrum PATRICII latus , distinctis quidem ac separatis , proximis tamen & contiguis compositae monumentis reliquiae conquiescunt . PATRICIVS FORBESIVS A COIRSE . EPISCOPVS ABERDONENSIS ET CONSILIARIVS REGIVS portrait Pectoris indicio data frons est , quoeque profund Corde latent ▪ tacitis reddit imago notis . Hoc vultu pietas , probitas , constantia , candor , Sinceri referunt archetypos animi . R G sculp . Marmori sepulchrali cum gentis & familiae & muneris insignibus , incisa sunt haec verba . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apoc. 7.10 . Hic requescit vir incomparabilis , fulgentissimum quondam Scotiae sidus , PATRICIVS FORBESIVS , Episcopus Aberdoniensis , Rector prudentissimus , Pastor Fidelissimus , Praedicator eximius , Scriptor egregius , Consiliarius Regius , Studii generalis Aberdoniensis Instaurator & Cancellarius , & novae professionis Theologicae in eodem fundator : Baro de Oneil , Dominus à Corse . Qui placidè ac pie obiit , pridie Paschatis . 28. Mart. Anno Dom. 1635. Aetat . suae 71. Caetus Stella Sacri , Pastorum Gemma , Regentum Deliciae , CORSAE Gloria , Cura Poli. SALUS PER CHRISVUM . NEMO TOLLAT , QVI DEUM TIMET . Benigne Lector , postremorum hujus inscriptionis verborum hic sensus est . V● nemo hoc operimentum auferat , neque ossa heati praesulis Patricii vel ejus cineres seu pulverem effodia● , ut alius ibi sepeliatur , neque alium mortuum reliqu●is ejus superin●iciat . Nam e●si in casu extremae necessitatie hoc Elis●i reliquiis in sepulchro quiescentibus contigisse le gimue ; attamen haud vrgente ejusmodi necessitate inhumanum videtur mortuum super mortuum mittere : ideoque id fier● Patres Ant●siodorenses haud immeritò prohibuerunt . Can. 15. Humand● igitur fidelum reliquiis spatia laxanda sunt : ut loquitur Ambrosius lib. 2. de Offic●is Cap. 28. Certè vita potiùs mortali redonandum censuit DEVS illum mortuum quem Elisaei sepulobro illatum necessitas excusare videbatur , quā permittendum ut super sancti prophetae reliqu●as humatus jaceret To the Truelie Honourable , and vvorthie of Reverence , Dr IOHN FORBES OF CORSE , Rector of the Universitie of Aberdene , and Professor of Divinitie in the same . THe Carian Ladie , in a statelie Frame Of richest matter , with Dedalean Hands , Caus'd build a Tombe , to vindicate the Fame Of her deceassed Lord , from Lethes sands . So shall this Treatise to the world declare , Thy Father's Honour , and thy Filiall Care. In it Characters of His matchlesse Worth , Are to the Lyfe exprest , in measur'd lynes ; And this ensueing piece is heere set foorth , To bee the Usher to these great ingyns . Whose quills are deeplie dyv'd in Cyrrha's Streame , And so the fitter for this statelie Theame . A Dolorous Expression , of a wofull Breach made in our Church and Policie , By the death of that Honourable , Discreit , and admirably gifted Prelate , PATRICKE FORBES OF CORSE , Late Bishop of Aberdene , Chanceller and Restorer of the Universitie of the same , and worthilie-one of his Majesties Privie Counsell , &c. Who , vnder the hope of a Glorious Resurrection , most chearfully layd downe his Tabernacle , at his Palace in Aberdene , the xxviij of March , 1635. COnsider ( Sacred Nyne ) the cause why I doe weepe , And in this time of publicke Griefe , a doleful cōsort keepe . Stricke sad vpon your Lyrs , Threnodicallie sing , And let the torrent of your teares match your Castal'an Spring . Send out your sighs with myne , as Heralds of our woe . To tell the world , wee are injur'd , by man-kynds ruethles Foe , Whose hand , alace ; hath spoyld our Countreys rarest gemme , And slayne Minerva's Minion , sprung from a statelie stemme . Who can abstaine from Teares , to see his Shryne enterr'd , On whom the Lord , with lib'rall hand , so many Gifts cōferr'd ▪ And these in mercie were so seasoned with Grace , That every eye saw him a man proportion'd for his place . And which adorn'd him much , and did inlarge his fame , Hee clearly taught the wayes of God , and walked in the same , His thoughts converst with God , his lips were Trueth her keys , Authoritie and Courtesie were pincell'd in his eyes . And what I ever thought , my pen shall now proclaime , Hee was the splendor of our Church , and glorie of his Name . Our soveraign Lord , our Church , our Schools , & publick Stat , Doe all concurre ( through sense of losse ) for to condoll this fate . For while hee liv'd , his gifts were vsefull for them all : But GOD for to afflict the earth , by death did him recall . Leaving his darling Church , the Orphane of his care , The world the relict of his worth , this Sea an emptie Chaire . Yet everie place retaynes ▪ Characters , of his worth , VVhich ravisht myndes did oft admire , but no hand could set foorth . Then , Muse , bee not asham'd , sincerelie to confesse , That thou will but obscure his worth if thou preasse to expresse . This pearlesse Prelats praise , in whō we saw cōbynd Minervas wit , Apollo's tongue , and Phineas zealous mynde . An vnrelenting hope , firme fayth , and daring cowrage ; A Soule devote , a lyfe vnstayn'd , a kyndlie-manlie visage . A will propense to good , a just-divyded eare ; A marble breast , well fortified against th' assaults of Feare : A heart enricht with loue , a mynde with deepe conceptions ; A tongue and pen replenished with ravishing expressions . His wit vntyed all knots , his cowrage overcame All incident difficulties . Hee ever was the same . But since my slow-plum'd Muse , with her vnsassel'd phraises , Can not amount the high extent of his deserved praises , I will resigne this taske to some Maron'an pen , Which can more fitlie celebrate this Quintessence of Men. Yet no Virgil●an quill , can honour him so much , As hee will dignifie the same ; his worthienesse was such . Wherein I dare avow hee hath exceeded all That ever did possesse this Chaire , I feare , or ever shall . But if that Sions Lord , who treads vpon the Sphears , Shal blesse this Church with such a Guide ? then I 'll recant my Fears . And with a heart enlarg'd , praise HIM while I haue breath . Who only can fil vp the breach , made by our Prelats death . Of His Sepulchre . IF halow'd Ashes can renowne a place ; If Relicts of rare Saincts procure respect : If sacred Vessels of great gifts and grace , Can viants hearts with deepest groanes affect : Then none can looke vpon this Prelates Urne , But , with a due respect , must sigh , and mourne : And for his worth preferre this sleeping rowme , To Mausolus his much admired Tombe . MASTER DAVID LINDSAY , Person of Belhelvie , and Moderator of the Presbyterie of ABERDENE . AN ECLOG On the Death of the same Incomparable Prelate : Written by the foresayd Master DAVID LINDSAY , Person of BELHELVIE , and Moderator of the Presbyterie of ABERDENE . Compraehensor . Viator . C. SPeake Pastors of this Church , with whom I once converst , And tell mee whence your teares proceeds ; Are all your flocks disperst ▪ V. Is this our Prelates voyce , whom wee enjoyde of late ? Is 't thy imparadized Soule , that doeth condole our state . Then giue triumphing ghosts , can stoupe to thinges belowe , And Condiscend th' afflicted case of Militants to know , Wee will vnfolde the cause , of our luxurious teares ; It 's thy translation from this Seat , to the coelestiall sphears . C. What ? doe yee grudge my state , who haue made gayne by death ▪ V. No : but lament our losse of thee , with sorrow-sounding breath . How can wee cease from teares , when wee remember now , The loving aspects of thy face , the terrors of thy brow ? The first inlyf'd our hearts ; the nixt did guarde our sheepe ; Thy zeale , thy wit , thy actiue care , did all in safetie keepe . When thou our Center wast , wee thy Circumference , The Rod of Aaron blossom'd faire , by thy wyse influence . But now wee languish all , our Halcyon dayes are ended : And that most justlie , wee confesse , for happie tyme mispende● . Our hands were steel'd by thee ; thou clear'd our clowdie sight ; When any thing was out of frame , thou joynted all things right . The errant , wilfull , weake thou carefullie observ'd , Whom thou reclaym'd , constaain'd , releiv'd , thou all in peace preserv'd . Our losse , alace , is gayne , to the Ignatian brood , Whose machinations thou forsaw , whose practise thou withstood . Since thou removedst hence , they dare accoast our Flocks ; The wholesome seede that wee haue sowne , there nociue darnell chocks . Now at thy emptie Chayre wee stand amaz'd to see , So great a Tropicke of our state so suddenlie to bee . C. Wmquhill Commilitons , why should yee thinke it strange , To see a Church that 's militant , subjected to a change ? For neyther tyme nor place , is priviledg'd below : A Church that wants parallaxes , is in the heavens , yee know . And giue the tymes bee evill preserue your owne soules pure : That which yee cannot rectifie , with griefe of heart endure . Let not your zeale disbend , prooue faithfull in your places ; Communicete with no mans sinne , set GOD before your faces : Who will your paines at last remunerate in loue , And place you with the rest of Saincts vpon these Thrones aboue , Then let hope of this allay your cresses heere : Lift vp your heades , yee drouping Saincts , for your releasse drawes neare . I know Viators thinke , their LORD makes long delay : But with the weyght of endlesse blesse , Hee 'll recompence His stay . V. And art thou gone , deare ghost ? C. Yes , I haue stay'd too long ; For I must goe , and beare my part of our triumphing Song : Whereof I know one day yee shall sustaine your parts , And sing the Praises of the Lambe , with jubilating heartes ▪ Meane tyme present your selues , with heaven erected eyes , And recommend your faynting hearts , your weakned hands & knees , To him whom GOD hath made , Brabeutes of your host : Hee heares your cryes , Hee sees your teares , not one of them is lost . As wee haue joyfull proofe , who are triumphers now : The lyke estate , vndoubtedlie , Hee will vouchsafe on you . Vnder the hope whereof I bid you all Goodnight , Till yee enjoy what ye expect , and Faith bee chang'd in sight . ARTHURI IONSTONI , M. D. MEDICI REGII , EPIGRAMMA DE HOC TUMULO , Quem Reverendissimo Patri PATRICIO FORBESIO IOANNIS FORBESII Filii pietas marmore & aere perenniorem excitavit . FORBESIOS hîc cerne duos , sine compare patrem , Et natum , secli sidus utrumque sui . Ante dedit vitam nato pater , omine laeto , Nunc patrem nati vivere cernis ope . Plus meruit natus , quam cepit clauditur aevo , Quam dedit annorum limite vita caret . Nobili , Clarissimo ac Generoso Domino , Domino IOANNI FORBESIO , Domino à CORSE , Baroni de ONEIL , &c. Universitatis Abredoniensis Rectori Magnifico , S. S. Theologiae Doctori eximio , ejusdemque , in Academia Regia Professori dignissimo , Musarum Abredonensium acerimo vindici ac protectori , haec qualiacunque Oratoria & Poetica variorum auctorum munuscula serio commendar , IO. LVNDINVS , in Academia Regia Humanior●m Literarum Professor , & Facultatis Artium , pro tempore , Decanus . MAgne Heros , magni soboles generosa parentis , Magna perantiquae spesque decusque domus : Cui veterum assurgunt tituli juvenilibus annis : A quo semidei nobilitantur avi . Accipe quae sacrae mittunt tibi sacra Camaenae , Accipe quae sacri praeses Apollo Chori . Dona ferunt manibus , nam sunt sua dona Poetis Parva , licet magnis dona petenda Deis ▪ Hic laudes percurre tuas , percurre tuorum , Picta hic insigni laude trophaea feres . Hic sua virtuti , sua sunt hic praemia laudi , Hic digesta leges fortia facta Patris . Ut pia Pierides , sic dulcia praelia miscent ; Arma parat Vates : Rhetor & arma parat . Fervidus hic dubiis medius Mars errat in armis ▪ Stringit & hic nivea tela Minerva manu . Delius hic Clypeum , laterique accommodat ensem ; Totaque Thespiadum saevit in arma Cohors . Nulla prius traxit plures in praelia vates Palma triumphalis , palma nec vlla trahet ▪ Quaeque suos confert pulchra in certamina vires , Praestat & officium quaeque Camaena suum . Magnaque cum faciant , se nil fecisse fa●entur ▪ Maxima sunt meritis inferiora tuis . Plura etiam nemo est qui se debere negabit , Et majora , animo vel magis aequa tuo . Nostra vel imprimis , quae jam sua rura Thalia Possidet auxiliis auspiciisque tuis . Per te ruris opes , mihi Mantua laeta ministrat : Mantua sacrilegis nuper adempta Getis . Hinc tibi serta parant sacrantque aeterna Camaenae , Frigoribus nunquam depositura comam ▪ A SERMON , Preached at the Funerall of the R. R. Father in GOD , PATRICKE FORBES , Late Lord Bishop of Aberdene , In the Cathedrall Church of that Dioces , the 9 of Aprill , 1635 ; by ROBERT BARON , Doctor and Professor of Divinitie , and one of the Ministers of GOD'S Word in the Burgh of ABERDENE . REVEL . CHAP. xiiij . VERS . 13. Blessed are the dead , which die in the LORD . THis Sentence may justlie bee called an Heavenly Sentence ; and that not onlie in these generall respects , for the which other passages of Scripture are so called ; but also for speciall causes , or reasons . For it was delivered to Saynct Iohn by a voyce from Heaven . It telleth vs , that perfect happinesse is not to be found in earth , but in Heaven ; that none may exspect , or attayne therevnto , but these who liue and die in a League with Heaven ; and , as it were , in the armes , in the bosome of the King of Heaven ; and , that they can not come to it , but by death , which is to them Ianua Coeli , the Gate of Heaven . The LORD furnish vs at this tyme with a competent measure of heavenlie Grace , and fill our souls with heavenlie thoughts ; that this our present exercyse may tende to the glorie of Him that dwelleth in the Heavens , and to our benefit , who exspect one day to see His glorious , His beautifull , and louelie Countenance there . In this Sentence we haue onlie two things to consider : to wit , the persons of whom the Spirit of God here speaketh , and the blessednesse attributed vnto them . The persons who are the subject of this proposition , are the godlie , who haue departed this lyfe . Yee haue a description of them in these words , The dead who die in the Lord : where by the dead , wee must not with Ambrose , * and Alcazar , vnderstand these who are spirituallie , or misticallie dead to the world , and to sinne : neyther will we follow the phantasticall conceit of Aureolus , who did vnderstand by the dead here spoken of , these who by monastical vowes haue sequestrated themselues from the world , and the ordinarie conversation of men . But wee must here vnderstand these who are naturallie dead , or whose souls are separated frō their bodies . Neither must we limitate the subject of this proposition to those who were dead before S. Iohn heard this voyce in Pathmos ; as if blessednesse were here ascribed to them only , others being excluded , who were to die thereafter . But the words of this propositiō must be vnderstood cum ampliatione terminorum , as the Summulists call it : that is , they must be ampliated , or extended to al differences of tyme. For the meaning of this sentence , is , not onlie that the dead who haue alreadie died in the Lord , are blessed ; but also , that these who hereafter shall die in the Lord , shall by death attayne vnto perfect Happinesse , and Blessednesse . The description of the persons , to whom Blessednesse is here attributed , consisteth of a generall part , cōmon to all ; and of a particular part , limitating this description to the Elect. To die , is common to all : it is the way of all the earth . To die in the Lord , is the way not of all , but of some few , or the last part of that narrow way , which few doe finde . And to this is another way opposite , which is the way of manie : even that broadway which leadeth to destruction , in the which all doe walke who are not in Christ. So , then , if wee consider the generall part , or the genus of this description , together with the limitation , or difference added therevnto ; and if we compare this differēce with its contrarie , ( for everie difference hath its contrarie ) wee shall haue these three wayes of men mentioned in Scripture ; to wit , The way of all , the way of few , and the way of manie . As for the generall part of this description set downe in the word dead , I can not let it goe without some observation ; neyther can I obserue anie thing so fitly there-anēt , as that same which I haue already touched ; to wit , that it is a generall , yea , so general , that it includes all who haue bene before vs in the world , ( those beeing excepted , whom GOD extraordinarilie hath exempted from death ) and ere it be long shall actuallie include vs all , who are now in it , as also those , who when wee are removed , shall come in our rooms . No Nation , no Province , nor Citie , yea , no ranke nor degree of men , hath exemption frō this cōmon mortalitie , or necessitie of dying : & therefore Hormisdas the Persian , who fled frō his natiue countrey to Rome , in the dayes of Constantius the Emperor , , and who was in Rome , when Constantius , after he had overcome Magnentius , and his adherents , entered the citie in a most magnificke and triumphant manner , being asked by the Emperour , vvhat hee thought of that glorious citie , and the rare monumentes hee had seene therein ? wittilie replyed , checking the Emperour's pryde , that nothing which he had observed in Rome pleased him so well , as this , that the inhabitants thereof were mortall , and died as other men . This generall and inevitable necessitie of death , is knowne to al , even to the Ethnicks , by an experimentall tradition , almost as olde as the worlde . But the knowledge which we who are Christians haue of it , - as it is more excellent , being more perfect , & grounded vpon supernaturall or divine Revelation ; so it obliedgeth vs to make better vse of the cōsideration of death , than others can make . How deficient wee are in this , the profane lyues of manie amongst vs doe sufficientlie declare . Wee die daylie , wee are daylie changed , sayth Ierome , and yet we liue as if we were immortall . Xerxes , when hee viewed his hudge Armie from an eminent place , wept , because within an hundreth years none of all that number should be found alyue . But , O , ( sayth Ierome ) if we might ascend to such an high mountayne , or spy-tower , from whence we might see the whole earth vnder our feet , then I should let you see the ruines of the whole world , the conflicts of nations , the great diversitie of the estates or conditions of men , and that within a short tyme , not onlie such a multitude as Xerxes his armie , but all the men who now are vpon this stage , shall bee removed from it by death . This sight might make anie man weepe , if he would seriouslie consider that which my Text insinuateth , that the greatest part of these who are now vpon this stage , and ere it be long , shall be in their graues , are to passe from the miseries and troubles of this lyfe , to payns endlesse and easelesse in Hell. For this Text attributeth Happinesse onlie to those few , who die in the Lord ; and consequentlie declareth , that all others after death are eternallie miserable . But of this I shall speake heere-after . I come now to the particular part of this description , set downe in these words , Who die in the Lord. Anent the which , one thing is of it selfe cleare , and manifest ; to wit , that it is proper and peculiar to the Elect ; and no wayes can bee extended to the wicked , who depart this lyfe . But two thinges doe heere occur , which do need explicatiō : One is , whether or not this particular part bee so ample , as that it comprehendeth all the godlie , or elect ? The other is , how , and in what sense , these whom it comprehendeth , are sayd to die in the Lord ? As for the first ; some popish wryters , because this text , if it be extended to all the Sayncts , who are departed , or shall depart this lyfe , is as contrarie to their doctrine of Purgatorie , as Blessednesse is to Miserie , Rest to Vexation , & Reward of good works to Punishment of sinnes : therfore they craftily labour to restrict the words to the Martyrs , affirming , that by dying in the Lord here , is vnderstood dying for the Lord : and consequentlie , that blessednesse immediatelie after death , is not ascrybed here to all the elect ; but onelie to those , who seale their profession with their blood , & are crowned with martyrdome . This glosse may seeme the more probable , because it is followed by some Reformed Divines ; by Beza in speciall , & by Piscator , in their Notes vpō this place . Others of our Adversaries doe extend the particular part of this description somewhat farther ; and yet not so farre as they should : for they thinke , that it comprehendeth not onlie Martyrs , but also all these Christians whom they call men perfectlie just , or men free of all sinnes , even veniall , and of all guilt of punishment due vnto them for their mortall sinnes . Both these sorts of men , say they , are said to die in the Lord , by way of excellencie ; because they are perfectly vnited with Christ ; wheras others may be sayde to die partlie in the Lord , in respect of true charitie , or the loue of God , which they carrie with them ; & partlie not in the Lord , in respect of their sinnes , which also they carrie with them . So sayeth Bellarmine , in his first booke , De Purgatorio , and diverse Moderne Iesuits following him . These restrictions of the particular part of this description , we doe reject ; and that not without reason , as ye shall shortly perceaue : and on the contrary , that all Gods deare children may haue their due consolation from this Heavenlie Sentence , we affirme , that the Spirit of God here speaketh of all these , who die in the estate of grace ; and proclaimeth them al to be blessed , whatsoever their worldlie estate , or condition hath bene in this lyfe , whatsoever bee the cause of their death , and whatsoever bee their estate , condition , or carriage in death . First , I say , all they who die in the estate of grace are happie , whatsoever their worldlie estate hath bene in this lyfe ; that the poore ones of this world , who are rich in fayth , may comfort themselues with these words , as well as the great and mightie ones . Worldlie happinesse is not granted vnto them : and their estate is so miserable in the eys of the world , that the rich apprehend a great difference , and put a large distance betwixt them , and the Poore . They wil not suffer them to sit at table with them ; nay , not to walk with them , or stand beside them : and whereas they should pittie their wants , oft tymes they laugh and jest at them , according to that of the Poët ; Nil habet infelix paupertas durius in se , Quàm quod ridiculos homines facit . But within a short tyme death putteth an end to that difference , and equalleth them in glory & happinesse with kings & Emperors . Ye that are rich , cōsider this , and despyse not the Poore , when ye look vpon their base , and contemptible worldlie estate : but rather be readie to helpe them ; remembering this which the Spirit of God here telleth you , That if they die in the Lord , they shall one day bee participant of that same Kingdome , that same Robe of immortalitie , that same Banquet of Angels , which yee looke for . And therefore holie Augustine , checking the disdaynfull and vncharitable carriage of the Rich towardes the Poore , wittilie & pithilie sayth vnto them ; Wherfore shall not the Poore eate with thee , who shall one day reygne with thee ? Wherefore wilt thou not giue so much as thy olde Coat to him , who shall one day receaue the Robe of immortalitie with thee ? How is he not worthie of thy Bread , who hath obtayned one and the selfe-same Baptisme with thee ? or of the reliques of thy dishes , who is with thee invited to the Banquet of Angels ? Be not prowde , then , of your worldlie prerogatiues , neyther apprehend such distance or difference betwixt you and the Poore , as yee doe . The difference which these few worldlie thinges maketh betwixt you and them , is but for a short tyme , and in things of small moment : the matters of greatest consequence God hath made cōmon to rich and poore : even the two best thinges that can befall men , to wit , grace & glorie ; the two worst things , to wit , sinne and damnation ; and the two most dangerous things , to wit , death and judgement . The Poore are not excluded from the first two , more than the Rich ; neyther are the Rich exempted from the other two , more than the Poore . And as for the last two , neyther Rich nor Poore can eschew them . For it is appoynted vnto men , once to die ; but after this the judgement . Such like , ye that are poore in this world , and rich in faith , possesse your soules in patience , and bee not grieved because the Rich & ye meet vnequall vpon the streets ; for ye shal meet equall with them a● the right Hand of the Iudge . Yea , if they be not rich towards God , and as they are charged , 1. TIM . 6. rich in good works , they shall meet verie vnequall with you in judgement : for yee shall haue dominion over them , in ma●utin● illo , in that morning of Resurrection , when by the bright appearance of the Sunne of Righteousnesse , these thinges which now are invisible , during this night of ignorance , shall be brought to light : to wit , the hid things of darknesse , the secret counsels of the heart , the mysteries of Gods providence in governing the world , and the glorie , happinesse , and excellencie of the sonnes of God. For although we be the sonnes of God , yet it doeth not appeare what we shall be : that is , how happie & glorious wee shall bee in the world to come . But in that Day it shall appeare to all ; and the wicked shall see it , with vnspeakable grief , & astonishment ; & shal say of the godlie mā whom before they despised ; This was he whom we had sometyms in derision , & a proverbe of reproach : we fools accounted his lyfe madnesse , and his ende to be without honour . How is he numbred amōgst the children of God! and his lo● is amongst the Sayncts . Secondlie , I say , all these who die in the estate of grace , are happie , whatsoever the cause of their death be : that is , whether they die as Martyrs for the Lord , or as ordinary professors in the Lord. For , first , as for the matter it selfe , although the Martyrs haue an eminent degree of glorie in Heavē aboue manie others , which the School-men , by a barbarous word of their own devysing , call aureolam martyrum ; yet neyther is Blessednesse immediatelie after death appoynted onelie for them , even by the confession of our Adversaries ; nor yet is that wherein the glorie & excellencie of martyrdome chiefelie consisteth , altogether proper , and peculiar to them ; but , in some sort , common to other Sayncts . The dignitie and excellencie of martyrdom standeth in two things ; which , as Bonaventur sayth , doe make vp a compleat martyrdom : First , in a pious willingnesse , or desire to vndergoe whatsoever tribulation , yea ▪ death it selfe , for the testimony of Christ , if God should require it . Secondlie , in the goodnesse of the cause wherfore we suffer . For Martyres non facit poena , sed causa , sayeth holie Augustine ; it is not the suffering , but the cause of suffering , which maketh the Martyr . Now , the cause of suffering is two-fold ; to wit , Causa calamitatis , the cause wherfore the calamitie cōmeth vpon the Martyr , and Causa tolerantiae , seu patientiae , the cause wherefore he willinglie doeth vndergoe and endure it . The dignitie and glorie of Martyrdome dependeth as much from the second , as from the first ; and perhaps more : For although a man be persecuted for a good cause ; that is , for professiō of the trueth ; yet if the cause or motiue , which maketh him to vndergoe persecution , be bad & perverse ; as for example , If hee suffer onlie or chieflie that he may be praised or admired of men , he sheddeth his blood in vayne , as Ierome sayth . Now , to apply all this to the present purpose : Manie who doe not actuallie suffer death for the cause of Christ , haue in some sort both these two things , wherein the glorie & dignitie of Martyrdome chieflie consisteth : to wit , First , a pious willingnesse or readinesse to suffer the losse of all things ; yea , of lyfe it selfe , for Christ's sake : which is a thing so acceptable and gracious in the sight of God , that Hee esteemeth this a kynd of dying for His sake . And therefore Chrysostome wryting vpon these words , ( ROM . 8.36 . ) For thy sake we are killed al the day long ; we are coūted as sheep for the slaughter , sayeth , that although we actually can die but once , for the Lord's sake ; yet God hath granted this to vs , that if wee bee readie or willing to die for Him , we may , by vertue of this our resolution and willingnesse , die everie day for Him ; yea , everie day we may die manie tymes for Him ; and so obtayne not one , but manie crowns of Martyrdome herafter . Secondlie , as for the cause of the ordinarie sufferings of true Christians ▪ although in tyme of their troubles or distresses , the evill , or calamitie doth not always come vpon them for the Lord's sake ; yet it is for the Lords sake that they patientlie suffer it . And whē they die , although we cannot say , that they are put to death for the Lord's cause ; yet wee may say , that they accept of death , and suffer willinglie all the pains of it , for the Lords cause ; ( to wit , because it is the Lords will , and because they long to bee with Him : ) and consequentlie wee may even say , in some sort , that they die for the Lord. Hence it is , that divers of the Fathers haue extēded this glorious title of Martyrdome , to those who died not for the cause of Christ , as to the blessed Virgine , to the penitent Thiefe , yea , in generall , to all Sayncts * . Next , as to the Apostles phrase ; although the particle , in the Lord , be sometymes taken as all one with for the Lord , yet in phrases lyke to this , which the Apostle here vseth , such as to be in Christ , to abyde in Christ , to sleepe in Christ , or to bee asleepe in Him , it is not so taken , but onelie importeth the vnion of the faythfull with Christ , or else the continuance of that vnion : so that the restriction of this text to Martyrs , who die for the Lord , is violent , and repugnant to the natiue , or ordinary sense of the phrase . But although it were not violent , yet we would haue sufficient reason to reject it ; for phrases of sacred Scripture ought not to bee restricted , nor yet extended beyond their ordinarie signification , except vpon solid & evident warrand or reason frō the analogie of fayth , or from the Text it selfe . But no such reason can be brought to proue , that the Apostle is here speaking onelie of Martyrs , as some of the most famous Popish wryters doe confesse : * yea , the Iesuit , Cornelius à Lapide , speaking of these wryters , who extend the words of this text to all the godlie , sayeth , that they interpret this text plenius & planius , more playnlie , and more fullie . And as for the judgement of the best & most famous interpreters of this book , we haue manie of them for vs ; ( to wit , Ambrose , Primasius , Andreas Caesariensis , Beda , Richardus de Sancto-Victore , Ioachim . Abbas , Coelius Pannonius , &c. ) yea , so manie , that scarce can our Adversaries name one of them , who strictly & precisely adhereth to their exposition . To them we may adde other ancient wryters , who haue spokē occasionally of this text , as S. Augustine , in his 20 booke De civit . Dei , cap. 9. ( although the Rhemists imagine that hee favoureth their glosse ) Bernard , in diverse places of his workes * and others . Thirdly , I say , al these who die in th' estate of grace are blessed , whatsoever their spiritual estate or cōdition be in the hour of death : for if they be in Christ , there is no cōdemnation to them ; yea , they cānot come to condemnation , but are alreadie passed from death vnto lyfe . And if they being fred from sinne , & made the servants of God , haue had their fruit here vnto holinesse , what can follow hereafter , but the ende everlasting lyfe ? How then can they be condemned after death , to grievous and intollerable payns in Purgatorie ? or what may hinder their present admission and enterance into their Masters joy ? for al their sinnes are pardoned to them ; yea , so pardoned , that God will not remember them any more to punish them † . I know our adversaries doe speak and think farre otherways of the remission of sinnes , whether they be mortall or veniall , as they call them . For , first , concerning the remission of mortall sinnes , they too boldlie affirme , that although the elect , whē they are first reconciled to God , or justified in Baptisme , they get a plenarie or full remission , not onlie of their sinnes , but also of the whole punishment due vnto them : yet if they sinne mortally afterwards , vpon their repentance they are fred indeed frō eternall punishment ; but in lieu thereof they must endure temporall paynes , & these most grievous , in Purgatorie , if they doe not free themselues from them by voluntarie satisfaction , or penall exercyses in this lyfe . And this they labour to proue , partlie because we finde in Scripture , that God , after hee hath pardoned the great and enormious offences of his servāts , hath inflicted many tymes great temporall punishmēts vpon them ; in special , vpon Moses , Aaron , David , and others : and partlie because the ancient Church observed a severe discipline towardes those who were relapse in mortall sinnes ; imposing vpon them long and paynfull exercyses of repentance ; which they stiled by the name of Satisfaction . It is no strange thing with our Adversaries , to affirme , that God pardoneth mortall sinnes committed after Baptisme , with a reservation of the temporall punishment , which is only a part of the punishment due vnto them , seeing they are so bold , as to maintaine , that GOD , after this lyfe , pardoneth veniall sinnes , with a reservation of the whole punishment ; that is , discharging nothing of the punishment due vnto men for them : * And , which is more strange , that God , de potentia absoluta , might , if he pleased , pardon a man his mortall sinnes , and yet punish him eternallie in hell for them † . Wee haue not learned to distinguish so subtillie betwixt the remission of sinnes , and the remission of the punishment due vnto them . But on the contrarie we hold , & that with most sufficient warrand , both from Scripture and Antiquitie , that when GOD pardoneth our sins , he doth it not with reservation of a part of the punishment due vnto vs ex rigore justitiae ; much lesse of the whole punishment ; but dischargeth all punishment of malediction , or pure revenge . As for these calamities or temporal evils , which manie tymes haue beene inflicted vpon the Elect , they cānot serue for that which our Adversaries intende ; that is , to proue , that remission of sinnes in Baptisme is more perfect , than it is after Baptisme ; or , that the whole punishment is discharged in Baptisme , and not thereafter . For we see by experience , that infants are not fred by Baptisme from sicknesse , death , and other miseries , which were inflicted vpon man-kynde for sinne : and consequentlie the whole temporall punishmēt is not discharged in Baptism , more than after Baptism . They answere to this , That these are not properlie punishmentes , but rather penalities , as they call them ; and that because they are cōmon to all man-kynd , & haue their originall from the naturall constitution of mans bodie . But , first , what is that to the purpose ? They were inflicted vpon man-kynd in the wrath of God , for the cōmon transgression of our first parēts : and vnto all these , who are not in Christ , they are most truelie and properlie punishments . Secondlie , we can easilie cloze vp this lurking-hole to our Adversaries . For what if a mā baptized after he hath come to perfect age , haue bene before his baptism plagued by God for his by-gone actuall sinnes , with povertie , blindnesse , lamenesse , or any other grievous sicknesse ; will our Adversaries say , that by Baptisme hee shal be fred from them ; as they imagine , that Constantine , whē he was baptized by Silvester , was fred from his leprosie ? I think they dare not say it : for then , as Aquinas and Durandus doe reason , men would seeke the benefit of Baptisme for worldly respects ; to wit , * that they may be fred frō temporall miseries ; and not for the glorie of eternall lyfe . Ye see , then , that this difficultie anent the reservation of temporall punishment , after sinne is remitted , concerneth our Adversaries , as well as vs : and that , for ought we know of God his dealing with men in baptisme , & in penitential reconciliation after baptisme , temporall punishment is alyke discharged in both : so that , if baptismall remission free a man from Purgatorie-fire after this life , penitential remission must haue the lyke effect . Wherfore , as our Adversaries do say of these penalities , or temporal miseries , vnto which the baptized are subject after baptisme , that they are not truelie and properlie punishments , ( they should say , they are not punishmentes meerlie vindictiue ; for indeed they are punishments ) that the baptized are still subject to them , for their own weale : especiallie to the effect they may be conformed to Christ their head : that although they remayne after baptismall remission , yet baptismall remission is full and perfect ; no wayes exposing the baptized to a necessitie of suffering purgatorie-paynes after this lyfe : & , that although men be not fred frō them presentlie ; yet by vertue of baptismall remission , they shall in the world to come , especiallie in the day of resurrection , be fullie fred from them . So we may say , and ought to say , of these temporall afflictions & calamities , vnto which the Elect are subject , after their sinnes are pardoned in penitentiall reconciliation : First , that they are not punishments meerlie vindictiue , or satisfactorie to the justice of God. Secondlie , that they are inflicted vpon them for their weale ; to wit , that they may bee vnto them exercyses of their vertues , and meanes wherby they are conformed vnto Christ their head . Thirdlie , that although they bee inflicted after penitentiall remission , yet penitentiall remission is perfect , and no ways exposeth penitent sinners to a necessitie of suffering purgatorie-payns after this lyfe . And last of al , that although penitent sinners be not fred from them in this lyfe , yet by vertue of penitentiall remission , and of Christs merits , which by it are applyed vnto them , they shall obtayne a totall and perfect deliverance from them in the lyfe to come , when all the stayne , or deformitie of sinne , shall bee fullie purged out . Here indeed such a deliverance cannot be expected : For although our Saviour hath merited vnto vs a deliverance , both from sinne , and also from the punishmēts and consequents of it ; yet seeing it hath not pleased God to free vs fullie from sinne in this lyfe , it is not to bee marveled , that wee are not fullie delivered , so long as wee liue here , from these evils and miseries , which are the punishments & consequenrs of sinne . But blessed be God , as we are here fred from the dominion of sinne , so also are we fred frō the malediction of the punishment . And as we shall hereafter be altogether fred from sinne it selfe ; so shal we also be fred altogether from the miseries , which are the consequents thereof . But , to leaue this , and to come to that other argument , which our Adversaries doe bring agaynst vs , from the severe Discipline observed in the auncient Church , towards those , who had fallen into mortall sinnes after baptisme , and from the long and paynful exercyses of repentance imposed vpon them : truelie it is a wonder that our Adversaries should be so impudent , as to affirme that , that laudable custome of the Ancients doeth make for them ; seeing it maketh so manifestly against them . For these penitential exercyses were not by the ancient Church imposed vpon men after absolution , or remission of sinnes , as means requisit for a removall of temporall punishments , or for deliverance from purgatorie-paynes ; but were imposed ordinarily before it , as means requisit for obtayning remission of the sinne it selfe , & deliverance from eternall damnation . For the Fathers gaue not absolution to sinners , vntill such tyme , as they had accomplished penitentiall actions enjoyned : and after absolution was given , they did not anie more impose such pennance vpon them ; which I might easilie proue by a cloude of ancient witnesses ; but I need not , seeing so manie of our Adversaries doe confesse it † . By this ye may perceaue , that the Fathers of the ancient Church believed , that in penitentiall reconciliation , there is a full discharge of the whole punishment . For if they had thought otherwayes , they would haue imposed penall exercyses vpon penitentes after they were absolved ; to the effect , that by them they might bee fred from these reserved , or vndischarged punishmentes . I know Bellarmine sayeth , that those penal exercyses which in the ancient Church preceeded absolution , were imposed ad poenam temporalem expiandam , to the end , that the penitents might be fred frō those temporall punishments , which would haue bene reserved after the remission of their sins , if those satisfactorie exercyses had not preceeded . But this is flat contrarie to the mynde of those Fathers : for they thought , that if those penitentiall exercyses , or satisfactions , as they called them , ( but not in that sense , in the which Papists now take this word ) did not preceed , nothing of the punishment should bee discharged vnto the delinquents ; and consequentlie , that one part of it , to wit , the temporall punishment , should not bee reserved . Temporall punishment is sayd to bee reserved onlie when the aeternall is discharged ; or , as our Adversaries speake , when the aeternall is so remitted , that in liew thereof , temporall punishment is imposed . But the Ancients thought , that , without praecedent satisfaction , by poenall exercyses , aeternall punishmēt is not discharged : or , which is all one , sinne is not remitted : † and , consequentlie , they thought , that when satisfaction doeth not proceede , temporall punishment is not reserved . Ye haue heard what Popish doctors say concerning the greater , or mortall sinnes of those who die in the Lord , and concerning the temporall punishment which they thinke is ever reserved , when they are remitted after Baptisme . Now I come to the smaller sinnes of the Godlie , which they call Veniall . Our Adversaries say of them , that although a man die in the Lord , yet he may die with the guiltinesse of these sinnes , not having as yet obtayned pardō or remission of them ; especially if he die suddenly , or in the rage of a fever : and that in respect hee hath never retracted them by repentance , nor craved pardon for them . In which case , say they , he cannot enter into Heaven immediately after death , ( because no polluted or vnclean thing can enter into that glorious Citie ) but must , for a tyme , be tormented in Purgatorie , to th' effect he may be fully cleansed from the guiltinesse of those sinnes . This comfortlesse doctrine of our Adversaries , consisteth of three Assertions , which we shall particularlie , but verie shortlie , consider . The first is , That sinne is never pardoned , except it bee retracted by repentance : or , to vse their owne phrase , except there bee some reall change in the sinner , or some praevious disposition , whereby he is fitted , and prepared , for receaving remission . The second is , That those of the Elect , who die suddenlie , or in a raging Fever , can not haue this praevious disposition , which consisteth in the acts of repentance : and consequently , they die without remission of their veniall sinnes . The third is , That they who die so , must bee purged from their guiltinesse , by suffering Purgatorie-payns . The first of these Assertions , if it bee taken in its full generalitie , and extended to all Cases , it ought not to bee admitted . For although in that Great and Mayne Iustification , whereby wee are translated from the estate of sinne , into the estate of Grace , mortall sinne is not remitted to those who are come to perfect age , without some reall and intrinsecall alteration in them , or without some praevious disposition , whereby they are disposed , and fitted for it ; according to that of holy Augustine , † He who made thee , without thy consent , and concurrence , doeth not justifie thee without thy consent , and concurrence . Yet it is possible , yea , verie probable , that these smaller sins are sometyms remitted by our Gracious LORD , to those who are alreadie justified , without anie praevious change , or disposition , on their part ; especially when by suddentie of death , and indisposition of bodie and mynde , they are impeded from considering , and acknowledging of their offences . This should not seeme strange to our Adversaries seeing manie of their moderne scholasticke wryters , and those of greatest note , do teach ; First , that God , according to the fulnesse of his absolute power , might , if he pleased , remit sinnes both mortall and veniall , without anie infusion of grace , yea , without anie intrinsecall change , or praevious dispositiō by repentance in those to whom they are remitted † . Secondlie , that mortall sinnes not onlie may bee , but also sometymes are remitted , without anie act of contrition , ( or formall repentance , as they call it ) especiallie in the case of oblivion ; that is , when a man is altogether vnmyndfull of them * . Thirdlie , that veniall sinnes may bee , and often are , remitted , without anie act of repentance , whether formall , or virtuall , by aspersion of holie Water , Episcopall benediction , giving of Alms , &c. and that ex opere operato † . Now , if God , out of the fullnesse of his absolute power , can remit anie sinne , without repentance vpon our part ; and if hee sometymes doeth show this fullnesse of his power , together with the greatnesse of his mercie , in pardoning the mortall sinnes of the Elect , without anie praevious act of contrition , when they cannot be remembered , as also in pardoning veniall sinnes without the same , even when they may be easilie remembered ; shall we not thinke , that he will dispense with the defect of repentance in them for their veniall sinnes , and supplie it by gracious condonation , when through suddentie of their departure , or through indisposition of body & mind , they are not able to haue it ? Manie things in such a case pleade for mercie and favour to the godlie man ; yea , pleade more powerfullie and effectuallie with GOD , than aspersion of holie water , Episcopall benediction , or anie other of these things , which Papists call Sacramentalia : to wit , inherent grace , ( which is a habituall repentance ; for by it wee habituallie detest and forsake all sinne ) the prayer of the faythfull , who are then present with him , the prayer of the Church in generall , which at all tymes recommendeth to God most earnestlie those who are in distresse and danger , eyther temporall , or spirituall ; and , aboue all , the intercession of our Lord and Saviour for him in the Heavens . To these wee may adde the prayers of the godlie man himselfe , ( who dieth so ) by which long before death , preparing himselfe for death , hee most frequentlie and ferventlie besought the Lord , to grant vnto him a happie departure , and a full discharge of all his sinnes before his dissolution . The godly put vp this request to God ordinarilie in their prayers ; and consequentlie it is granted vnto them . For seeing the effectuall fervent prayer of the righteous avayleth much ; and seeing Christ hath tolde vs , that if wee abyde in him , and his wordes abyde in vs , wee shall aske what wee will , and it shall bee done vnto vs ; it were great follie to to imagine , that the godlie in vayne put vp this request to GOD. In the second Assertion of our Adversaries , there is no certaintie at all . For although a godlie man die suddenlie , or in a great rage , and distemper , yet who knoweth what operation the Spirit of God hath secretly vpon his departing soule immediatelie before it bee loosed from the bodie ; or what communication hee hath with God , after the passages of his senses are so stopped , that hee can haue no communication with men ? It may bee , when hee seemeth to thee altogether senselesse , that then hee is most sensible of his spirituall estate , and is crying , Petcavi , Miserere ; I haue sinned greatlie in that I haue done ; and now I beseech thee , O Lord , take away the iniquitie of thy servant . It may be , when hee is speachlesse , and past conference with men , that hee is then entertaining an heavenlie conference or Dialogue with Christ his Saviour : that hee heareth Christ saying , Surelie , I come quicklie ; and is replying , Even so , Come , Lord Iesus : that hee is saying , Lord , remember me , for now thou art in thy Kingdome : and , that hee heareth CHRIST rounding in his eare , that which Hee sayd to the penitent thiefe , To day shalt thou be with mee in Paradise . I will not take vpon mee to determine , whether or not these of the godlie who die suddenlie , or in a raging Fever , haue anie such exercyse of prayer and repentance , after they haue lost the vse of their senses : But this one thing I wil say ; If God haue decreed to pardon no sin , how small soever , but vpon subsequent repentance , as our Adversaries affirme in their first Assertion , it is more than probable , that GOD granteth that benefit to al the godly before their departure , whatsoever be the manner of their death , or their carriage in death . The third Assertion of our Adversaries , which is drawne out of the other two , as a cōclusion from its praemisses , hath but two faultes : one is , that these praemisses , vpon which it is grounded , are not sure . The other is , that although they were infallibly true , yet the conclusion it selfe might bee denyed . For although wee should grant , that repentance by Gods appoyntment and decree , is absolutely necessary for remission of everie sinne , how small soever , and that manie godlie men die without it ; yet it will not follow , that they must bee tormented after this lyfe in Purgatorie . For the common and receaved doctrine of the Papists themselues , anent the remission of these veniall sinnes , with which a man dieth , doeth shewe vs a fayre and easie way , to eschew that melancholious and fearfull consequent . For they all ( some few being excepted ) affirme , that those venial sinnes from which the Elect are not fred before death , are remitted to them in the verie instant of death , or ( which is all one ) in that instant , in the which the soule is separated from the bodie . This doctrine was not onlie maintained by Alensis , Thomas , Scotus , Durandus , Almainus , and manie other auncient Schoole-men , ( who indeede doe differ verie much amongst themselues , anent the meane or disposition , whereby remission of veniall sinnes is obtained , in that first instant of separation ) but also by their most famous late wryters , who haue handled this matter , partlie in their Disputes agaynst vs , and partlie in their Commentaries and Disputes vpon the third part of Thomas his Summe , Quaest. 87. * Now , if these sinnes bee remitted in the moment of dissolution , what can followe after that moment , but eternitie of blessednesse ? For that which did let or impede the present entrance of the godlie man into his Masters joy , to wit , his guiltinesse of veniall sinnes , is removed by Gods gracious condonation , in the verie dissolution of his soule & his bodie , as our Adversaries affirme . And perhaps it is so : yea , that most learned and judicious Divine , Doctor FIELD , † seemeth to haue beene altogether of this mynde . But I dare not peremptorlie affirme anie thing in a matter so secret and hid from our knowledge ; ( for perhaps the remission of these veniall sinnes preceedeth the moment of dissolution , as I haue alreadie marked ) onelie I maintaine this conditionall Assertion , That if those sinnes bee remitted in the instant of death , there is no punishmēt inflicted for them after death . I know they will re●ly , ●●at although these sinnes bee pardoned , yet the whole punishment due vnto them , is reserved , and no wayes discharged * . But this conceat is so fond , that it needeth not anie refutation ; for it is repugnant to the verie nature of Remission † , and to the ordinarie conception which men haue of it , ( for who would say , that the King did pardon a Traytor , if hee did inflict vpon him all the punishment due vnto him for his treason ? ) as also to that notable proportion , which is betwixt our deliverance from sinne , and from those miseries , which are the consequents thereof . For , as I observed before , the reason wherefore men are not fully delivered in this lyfe from those punishments , or miseries , which are the consequents of sinne , is because they are not fully fred from sinne it selfe . But in death , as all doe grant , the soule of a good man is fully fred from sinne : nothing remayneth therein , which displeaseth GOD ; and that which pleaseth GOD , to wit , inherent righteousnesse , is perfect in it . Hence wee justlie conclude , That as it is fully fred from sinne ; so also is it from all the consequents of sinne ; and that in respect nothing remayneth in it , which may offende GOD , or provoke Him to doe that which Hee is vnwilling to doe ; I meane , to punish . This also ought to bee confessed by those Popish Wryters , who doe teach , concerning Inherent Grace , That it is so amiable , or louelie a qualitie , in the sight of GOD , that by it selfe , or by its owne naturall force , & not for anie reference which it hath to CHRIST , for whose merits it is infused , it maketh GOD to accept those in whom it is found , vnto aeternall Lyfe , as His Children , and Heyres . Now , if this be the naturall force and efficacie , or the connaturall effect , ( as Suarez calleth it ) of inherent righteousnesse , even when it is imperfect , or at least when it is conjoyned with originall concupiscence , the reliques of vicious acquired habites , the rebellious motions of the flesh , and manie veniall enormities , as they call them ; vvhat force shall it haue to make GOD to respect , to loue , to affect tenderlie , the soule of a man after death ? and , consequentlie , not to torment , and punish it , when it is fullie fred from all those vicious inclinations , and motions ? I haue showne you , at great length , ( and that because of the perverse opinions of our Adversaries ) That to die in the LORD , is common to all the Elect. Nowe I come to that other poynt , vvhich I propounded to bee handled anent the same wordes ; that is , to showe you what this phrase , To die in the LORD , ( taking it as it is common to all the Godlie ) importeth . All those who take it so , agree amongst themselues anent the meaning thereof ; to wit , That it is To die in that happie vnion which wee haue with CHRIST by true Fayth , and other Theologicall vertues . There bee foure thinges , wherein men are sayde to die this bodilie death , mentioned in holie Scripture . 1. Men die in Adam . 2. Men die eyther in prosperitie , or adversitie ; riches , or povertie , or moyen ●ondition ; in high honour , or in lowe degree ; in payne , or without payne , &c. 3. Men are sayde to die in their sinnes . 4. Men are sayd to die in CHRIST . The first of these foure , is simplie common to all the children of Adam , by naturall propagation . The second is disjunctiuelie common to all . The third befalleth all who die without CHRIST . The fourth appertayneth to them onelie who in in this Text are called blessed : Blessed are they that die in the LORD . The first hath a diverse manner of signification , from the other three . For , to die in Adam , signifieth not onelie the coexistence of a man's beeing in Adam , and of his dying ; but also the meritorious cause of our death ; to wit , That by the sinne of Adam , in whom we all sinned , and from whom wee bring with vs into this worlde originall corruption , wee are all lyable to death . As in Adam all die , ( as sayeth the Apostle ) even so in CHRIST shall all bee made alyue . This dying of all in Adam , is explayned by the same Apostle else-where , By one man sinne entered into the worlde , and death by sinne : and so death passed vpon all men , for that all haue sinned . Whereby is evidentlie overthrowne that errour of Pelagius , and his followers , who falselie denyed Death bodilie to haue beene brought in by Sinne : affirming , ( as Augustine relateth ) That altho Adam had not sinned , yet hee had died bodilie death . Which Assertion , as verie pernicious and haereticall , and brought in for denying of originall sinne , was justly condemned , and anathematized , in the second Milevitane Councell . The other three , beeing vnderstood of bodilie death , doe signifie rather the estate wherein a man is found when hee dieth . For altho hee who dieth in his sinnes , hath in his sinnes the merite of both the first and second death , yet when a man is sayde to die in his sinnes , is not so much poynted at the cause of his bodilie death , ( beeing now common to all flesh ) as the miserable and dolefull condition wherin death findeth him , and carrieth him away . Which before wee explayne , let vs speake a word of dying in prosperitie , or adversitie , &c. One dieth ( sayeth holie IoB ) in his full strength , beeing whollie at ease , and quyet : his breastes are full of milke , and his bones are moystened with marrow . And another dieth in the bitternesse of his soule , and never eateth with pleasure . They shal lye downe alyke in the dust , and the worms shall cover them . Here are two things to bee observed : 1. That men are sayd to die in prosperitie or adversitie , onelie in regard of their estate before they bee dead ; and not in respect of anie condition in and after death : for the one so dieth in prosperitie , and the other in adversitie temporall , as by dying , both hee leaveth his prosperitie , and hee his adversitie . 2. In regard of that transient estate , they are made by death both aequall . They lye downe alyke in the dust . There the wicked cease from troubling : and there the wearie bee at rest . There the prisoners rest together : they heare not the voyce of the oppressour . The small and great are there : and the servant is free from his master . Mors sceptra ligonibus aequat . The third thing wherein men are sayd to die , is in their sinnes . This befalleth all the vnbelievers , who die in vnbeliefe , according to that saying of our Saviour ; I sayde therefore vnto yom , that yee shall die in your sinnes . For if yee belieue not that I am HEE , yee shall die in your sinnes . Where is not meaned , that they shall cease to bee in their sinnes , or in the stayne and guiltinesse therof , as those who dying in worldlie wealth , or povertie , cease to bee in them anie more : but hee that dieth in his sinnes , his bones are full of the sinne of his youth , which shall lye downe with him in the dust . Now , as Salomon sayth , if the tree fall toward the south , or toward the north , in the place where the tree falleth , there it shall be : That is , as Saynct Hierome expounds the place , in what estate a man dieth , eyther in sinne , or in righteousnesse , hee shall for ever remayne in that same estate . The miserie of such a man is descrybed in the Evangell of Saynct IOHN , with the felicitie of those who liue and die in the true fayth of the Sonne of GOD , briefelie , in these wordes , Hee that believeth on the Sonne , hath everlasting Lyfe : and hee that believeth not the Sonne , shall not see Lyfe , but the wrath of GOD abydeth on him . Therefore this Proposition , Blessed are they that die in the LORD , is reciprocall , They die in the LORD who are blessed : meaning of mortall men , who die this bodilie death ; of whom none are blessed , but onlie they that die in the LORD . Neyther is there salvation in anie other : for there is none other name vnder Heaven given amongst men whereby wee must bee saved . To die in the LORD , signifieth not , that the LORD is the cause of our death , as Adam to them that die in Adam : but it signifieth that happie estate of a dying man , that hee is in the LORD , and consequentlie , of the number of those of whom the Apostle sayeth , There is no condemnation to those which are in CHRIST IESVS . Neyther doeth dying in the LORD import ceasing from beeing in the LORD , as they who die in worldlie wealth , or povertie , doe cease to bee in that estate anie more : but to die in the LORD , signifieth to die beeing and remayning in the LORD , before death , in death , and after death . The LORD is our lyfe , even aeternall Lyfe . He then that dieth in the LORD , remayneth in Lyfe , according to that saying of our Saviour ; Verilie , verilie , I say vnto you , he that heareth My word , and believeth on Him that sent Mee , hath everlasting Lyfe , and shall not come into condemnation ; but is passed from death , vnto lyfe . Death may separate our soule from our bodie ; but it can not breake that Union which wee haue with IESUS CHRIST ; whose wee are , whether wee liue or die . I come nowe to a more particular consideration of this Union which wee haue with CHRIST in lyfe and death ; and in respect whereof wee are sayde heere to die in the LORD . This Union is so strange and wonderfull , that it can not bee sufficientlie expressed by anie one kynde of vnion ; and therefore the Spirit of GOD in the Scripture expresseth it by manie , and those most diverse sortes of vnion , or conjunction : to wit , by the vnion of conformitie ; telling vs , that wee are praedestinated , to bee conformed to the Image of the Son of God : by the vnion of affectiō ; yea , of most entire affection , or friendship ; telling vs , that wee are His Friendes , Brethren , and Spouse : by the vnion of influence , or reall operation ; telling vs , that Hee is the Vine , and wee are the Branches ; that Hee is the Head , and we are His Members : vvhereby is signified , That as the roote of the Vine , by reall influence , doeth communicate lyfe , nowrishment , and growth , vnto the branches ; and as the head , by reall influence , or operation , doeth communicate sense , and motion , vnto the inferiour members , and doeth direct them in their actions ; So CHRIST , by the seret , and most powerfull influence of His Spirit , doeth communicate Spirituall lyfe , sense , motion , and growth , vnto the members of His mysticall bodie : as also directeth them in their actions ; making them to walke circumspectlie , and to worke out their salvation with feare and trembling . And because thinges are vnited , or joyned together , two wayes , by the vnion of influence ; to wit , eyther so that they concurre together , to make vp one totall or composed substance , ( as for example , The head and the members make vp one totall substance ; and so doe the roote and the branches ) vvhich sort of vnion is called a Formall , Substantiall , and Physicall vnion : or else so that no totall or composed thing is made vp of them ; ( so the Load-stone , and the yron which it draweth to it selfe , are vnited together ) vvhich sort of vnion is called vnio effectiva , an vnion of meere influence , or efficiencie . Therefore our conjunction with CHRIST , is expressed in Scripture , sometymes by a Formall and Physicall vnion ; as when Hee is called the Vine , and we the Branches ; or when Hee is called the Head , and wee the members of His bodie : and sometymes by the vnion of meere inftuence ; as when Hee sayeth , If I bee lifted vp from the earth , I will drawe all men vnto Mee : and , Loe , I am with you alwayes , even vnto the ende of the worlde . Nowe , to apply all this to the present purpose : The Godlie haue all these kyndes or sorts of vnion with CHRIST , in death , as well as in lyfe ; and therefore they are most justlie sayde to die in the LORD . And first , as for the Vnion of Conformitie , although the Learned , speaking of that conformitie vvith CHRIST , vnto which wee are praedestinated , doe onlie mention our Conformitie with Him in Grace and Glorie ; yet betwixt these two , wee may verie well take in another part or degree of our conformitie with CHRIST ; to wit , our Conformitie with Him in our death ; vvhich is the passage from Grace to Glorie . For , as wee resemble Him by an holie lyfe , so also by an happie and victorious death . This degree of conformitie , which the Godlie haue with CHRIST , is grounded chiefelie vpon three respectes . For first , as CHRIST died voluntarilie , and by way of obedience to GOD His Fathers Commandement ; so the Godlie die , humblie submitting themselues , and all their desires , vnto GOD'S will. For although , when that bitter Cuppe of deadlie sicknesse is presented to a Godlie man , he sometymes say with CHRIST , Father , if it bee possible , let this Cup passe from mee ; yet He ever doeth subjoyne this ▪ Neverthelesse , not as I will , but as Thou wilt . Secondliie ; As CHRIST died , to destroy the works of the Devil ; that is , to take away our sinnes ; so the Godlie desire to die , that they may bee fred from their sinnes , and not offende GOD anie more ; saying with SAMPSON , Let mee die with these my enemies . Thirdlie , as CHRIST died , to acquire a Kingdome to Himselfe † ; so death is to the Godlie an entrance into that kingdome which GOD hath promised to those that loue Him : and everie Godlie man may , vvhen hee dieth , say with PAVL , Hencefoorth there is layde vp for mee a Crowne of Righteousnesse . Secondlie ; As for the vnion of Loue , or Friendship , which the Godlie haue with CHRIST , death can not ende , or dissolue it : for Paul telleth vs , That nothing is able to separate vs from the loue of CHRIST : and , in the wordes following , boldlie giveth a defyance to death ; affirming , That it is not able to effectuat● this separation . Manie , yea , great and inaesteemable benefits redound vnto the Godlie , by vertue of this vnion , in the houre of their death . For , first , by reason of it , CHRIST IESVS , in that most dangerous houre , pleadeth for them most earnestlie , and effectuallie . Our necessitie doeth require this . For , when wee are arreasted by Death , and are going to bee praesented before that dreadfull Tribunall , vvhere all our workes of Righteousnesse , yea , all our sufferings can not sufficientlie pleade for vs ; wee haue more nor neede , that that Blood which speaketh better thinges than that of Abell , should pleade for Mercy and favour to vs. His loue also , and most tender affection , which made Him to ware , or bestowe , His Blood , and His Lyfe for vs ▪ can not but make Him to ware His Request for vt , in that tyme of our great neede . Hee , vvho vpon the Crosse prayed for His cruell Tormentors , vvill , vndoubtedlie , nowe , vvhen Hee is in His Kingdome , remember His Friendes , and say , Pater , ignosce iis ; Father , forgiue them . Hee , vvho in that last and most dolorous night of His ly●e , when Hee made , as it were , His Legacie , and declared His latter Will to His Father , sayde , concerning all the Elect , Father , I will that they also whome Thou hast given Mee , bee with Mee , &c. Hee , I say , will particularlie , for everie one of them , at the houre of their death , say , Father , it is My will , that this My Servant , whom Thou hast given Mee , bee with Me where I am , that hee may beholde that Glorie which Thou hast given Mee . Secondlie ; in respect of this Union , CHRIST doeth strengthen the Godlie vpon their bed of languishing , and maketh all their bed in their sicknesse : yea , Hee maketh a Bed of inward joye , and comfort , vnto their soules , wherein they may rest , and bee refreshed , when their bodily payns are most grievous , and intollerable : For then Hse speaketh to them , by His Spirit , Wordes of comfort ; or rather , as Peter calleth them , Words of aeternall Lyfe . He sayth to them , as Hee sayde to the poenitent Thiefe , To day shalt thou bee with Mee in Paradyse . Hee sayth to them , as Hee sayde concerning Lazarus his sicknesse , This sicknesse is not vnto death ; yea , This death , is not vnto death † , but for the Glorie of GOD , and also for your glorie ; that by it yee may attayne vnto aeternall Glorie , and Happinesse● and as He sayd to Iacob , when hee was going downe to Aegypt , Feare not to goe downe to Aegypt , for I will goe downe with thee , and will surelie bring thee vp agayne ; so sayeth He to His languishing and dying Servants , Feare not to goe downe into the darke and silent Graue ; for I will goe downe with you , and I also will surelie bring you vp agayne . These , and the lyke comforts , Christ Iesus , by the inward and secret language , or testimonie of His Spirit , doeth communicate vnto manie of His Servantes ●pon their death-beds ▪ but whether or not He doeth communicate them vnto all the Elect , without exception , I dare not determine , as I sayd before . One thing I firmlie belieue ; That all the Elect are , in some measure , strengthened by Him vpon the bed of languishing . I meane , vpon their death-bed : yea , so strengthened , that all the Powers of Hell can not make them to die in that fearfull sinne of Desparation . For GOD , vvho is not deficient in thinges necessarie for our naturall lyfe , and much lesse in thinges necessarie for our spirituall estate , hath givē vs this sweet promise , I will never leaue thee , nor forsake thee : and consequentlie , deoth ever conserue in His owne Children , such a measure of Fayth and Hope , as is sufficient for salvation . Thirdlie ; As the Godlie , in the houre of death , are bolde , to commende their spirites vnto CHRIST , and , as it were , to breathe out their soules into His Bosome ; ( for this is the last sute of a departing Saynct , LORD IESVS , receaue my spirit ) so Hee also , in regard of this vnion , granteth their desire : that is , He receaveth their spirits ; He welcōmeth them with this sweet Salve ; Intra in gaudium DOMINI tui ; Enter into the joye of thy LORD : and Hee praesenteth them vnto His Father , saying ; Beholde , I and the Children which GOD hath given mee . Iohn , I am sure , was glad vvhen CHRIST sayde to His Mother , Beholde thy Sonne ; and to him , Beholde thy Mother . Howe much more shall mee rejoyce , when CHRIST , bringing our soules into GOD'S Chamber of Praesence , shall say to GOD , Ecce Filii Tui , Beholde thy Children ; and to vs , Ecce Pater vester , Beholde your Father ? The third , or last sort of vnion , which the Godlie haue with Christ , to wit , the vnion of influence , or reall operation ; and , in speciall , that vnion , whereby the Godlie are vnited with Christ , as members of his mysticall bodie , and branches ingrafted in him , not onlie continueth , or endureth vnto death , but in death : and by vertue thereof , the spirituall lyfe which is communicated vnto the Godlie in their regeneration , and the vitall operations of the same , are so effectuallie , and reallie preserved , that the Godlie may be sayd not onlie to liue , when they die ; but also to come , by death , to a greater perfection of their lyfe . For the Spirit of God in the holie Scripture telleth vs , that the supernaturall lyfe , which wee haue by grace , is an everlasting lyfe : as lykewyse , that it is but imperfect here , and shall be perfected hereafter . For here we walke by fayth , and not by sight : and now ( that is , in this present lyfe ) we see through a glasse , darklie ; but then ( that is , in the lyfe to come ) we shall see God face to face . And therefore holie Augustine sayeth verie well , that our lyfe , which now is nothing but hope , shall hereafter be aeternitie ; and , that the lyfe of this mortall lyfe , is the hope of an immortall lyfe . Yee haue heard now , that the vnion , which the godly haue with Christ , is not abolished , nor yet diminished ; but rather augmented , and perfected by death . Whereby ye may learne , first , how firme and stable that vnion is , which wee haue with Christ ; seeing ( as I haue shown you ) death it selfe is not able to dissolue it . Happie are these , then , who count all thinges but dung , that they may gaine Christ , and that they may be found in him , &c. For with MARIE they haue chosen that good part , which shall not be taken away from them . And , on the contrarie , miserable and mad fooles are they , who haue set their heartes vpon worldlie thinges , and are vnited vnto them by affection . For , first , they shall shortlie be divided , or separated from these things . Next , that separation shall procure more griefe to them , nor ever they had delight , or contentment , by enjoying these evanishing trifles . And thirdlie , which is worst of all , in that dreadfull judgement , which followeth after death , they shall be condemned to everlasting torments , for the inordinate loue which they carried to them . Bernard sayeth verie wittilie , that the death of the wicked man is evill , in respect of the losse of worldlie things ; worse in respect of the vnhappie separation of his bodie from the soule ; and worst of all , because of that double torment or vexation , of the worme , and of the fire . Moreover , the indissolubilitie & aeternitie of that vnion , which the Godlie haue with Christ , maketh the vnion , which they haue amongst themselues , perpetuall , and indissoluble , by death . They are louelie and pleasant in their lyues , ( as David in his mourning Song sayd of Saul and Ionathan ) and in death they are not divided . For although some of the members of Christs bodie , be called out from this lyfe , before others , yet they remaine still vnited to one head ; and , consequentlie , are still vnited amongst themselues : and albeit they be locallie separated for a tyme , yet they shall shortlie meet together in their Fathers house ; and shall joyfullie sing for ever that Song of DAVID , Beholde how good and how pleasant a thing it is , for Brethren to dwell together in vnitie ! Yee , then , who are vnited vnto Christ , by a true and lyuelie fayth , be carefull by your godlie admonitions , and good example , to make these , whom yee tenderlie affect , to be participant of the same vnion : Fot if yee effectuate this , neyther death , nor judgement , nor anie other thing , shall divide you . But if it be otherwayes , death , and that judgement which followeth thereafter , shall so divide you , that yee shall never haue a joyfull meeting together agayne . For when Christ shall come to judge the world , two women shall be grinding together ; the one shall be taken , and the other left : two men shall be in the field together ; the one shall be taken , & the other left : yea , of two which shall be in one bed ; one shall be taken , and the other left . But what if they be both left , and condemned to Hel fire , shall they haue anie comfortable societie , or fellowship together ? No. For as in Hell there is fire , without light ; night , without rest ; and death , without an ende ; so there is companie , without comfort : yea , those who were companions in sinne , when they meet together there , they salute each other with mutuall execrations , and curse the day that ever they saw other . Secondlie , consider for your vse , how sweete an effect this our vnion with Christ produceth , seeing by vertue of it we spirituallie liue , both in death , and after death . If lyfe be so sweet , as we commonlie say ; & if this mortal , yea , this momētanie life , be so much esteemed by vs , as that a man will giue skin for skin , and all that he hath , for his lyfe , how much should we esteeme and affect this spirituall lyfe , and that blessed vnion with Christ , by vertue whereof it is begun , and also conserved in vs vnto all aeternitie ? HORMISDAS the Persian , as I shew you before , thought little of all the glorie and statelinesse of Rome ; and that because he perceaved , that men were mortall there , as well as in other cities of the world . O , but if GOD had given him grace to enter by fayth into that heavenly Hierusalē , the Citie of the living God ; and if the eyes of his vnderstāding had bene enlightened , that he might haue known what is the hope of our calling , and the riches of the glorie of GODS inheritance in the Saincts ; that is , if he had known , that GOD , the Father of our LORD IESVS CHRIST , according to his aboundant mercie , hath begotten all these who are true●lie and indeed citizens of this Citie , in spem vivam ; vnto a lyuelie hope , ( that is , in spem vitae ▪ vnto the hope of lyfe , as Ierome expoundeth it ; or in spem vitae aetern● , vnto the hope of aeternall lyfe , as Augustine readeth it ) and to an inheritance incorruptible , and vndefiled , and which fadeth not away , reserved in Heaven for vs : if he , I say , had knowne this singular praerogatiue of the citizens of heavenlie Hierusalem , he would haue thought the glorie of Rome , and of all other cities in the world , to be basenesse , in comparison of it : and would haue sayd with DAVID , Glorious thinges are spoken of thee , O Citie of GOD : or as he sayeth in another place , Mount Sion is beautifull for situation , and the joye of the whole earth . Thirdly , obserue , I pray you , how sweet and comfortable a thing it is to the Godlie , in the houre of death , to consider , that they are in Christ , and that the vnion , which they haue with Christ , is perpetual , and indissoluble . How comfortablie and joyfullie may the faythfull servant of Christ then say , There is no condemnation to them which are in Christ : I am now dying , neverthelesse I liue ; yet not I , but Christ liveth in me : in Christ my Saviour I haue boldnesse and accesse vnto the Throne of Grace , with confidence by the fayth of him . O how excellent and happie a thing it is to a man then to haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , boldnesse with God to speake what he pleaseth , and to propound all his sutes ; to say , Lord , strengthen me against all my infirmities , and my feares ; perfect thy strength in my weaknesse ; put an ende to all my miseries , and my pains ; and enter not into judgement with thy servant ; LORD , walke with mee in this valley of the shadowe of death , that I may feare no evill ; Father , I comend my spirit into thy hands ; Heare me speedilie , O Lord , my spirit faileth : hide not thy face from me , lest I be lyke vnto them that goe downe into the pit . The wicked cannot haue this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this boldnesse of speaking to God , when death approacheth . They shall then finde how true that saying of our Saviour is , Sine me nihil potestis facere ; Without me ye can do nothing . For they may well in that houre cry , Miserere , with their lips , and say , Lord , let thy servant depart in peace ; but their heart shall contradict them , and tell them , that there is no peace to the wicked . I come now to the consideration of that blessednesse , or happinesse , which is here attributed to these who die in the Lord : in the handling whereof , I intend not to fall out in a Theologicall discourse , concerning that most noble and divine operation of our soule , wherein our Summum bonū consisteth : I meane , the vision and fruition of the glorious countenance of GOD : nor yet to trouble you , and my selfe both , with the debating and discussing of these quaestions , which are too curiouslie agitated , and too boldlie determined by manie Divines anent it . I shall onlie show you what is , and hath bene holden , as certaine , and vndoubtedlie true , by the greatest part of Christians , and what is called in quaestion by judicious and orthodoxe Divines , concerning the estate of the Godlie after this lyfe . First , then , it is certaine , that these , who die in the Lord , shal in the day of resurrection , and judgement , attaine to perfect , and consummate happinesse of soule and bodie : for in that day , the Lord , the righteous Iudge , shall giue the crowne of righteousnesse vnto all these , who loue his appearing . Secondlie , the greatest part of Christians , haue ever believed , that the blessednesse , which we shall then attaine vnto , consisteth in the vision and fruition of the glorious essence of GOD , which the Schoole-men call visionem DEI per essentiam . This is evidentlie revealed vnto vs in diverse places of Scripture . For our Saviour promiseth this , as a reward to the pure in heart , that they shall see God. And Paul telleth vs , that this vision of God shall be a cleare , immediate , and intuitiue sight of his essence . For he sayeth , that we who now see God through a glasse , darklie , shall then see him face to face . And Sainct Iohn lykewyse sayeth , that when he shall appeare , we shall see him as he is . This also hath bene constantlie believed by the Fathers of the Ancient Church : for none of them ever denyed this , except some fewe Greeke Fathers , following Chrysostome , who in diverse places of his workes affirmeth , that God his infinite essence can not be seene by anie created or finite vnderstanding . Thirdlie , as for the estate of the souls of men , during that tyme , which interveaneth betwixt death and judgement , although some haue most fondlie and absurdlie believed , that the soule perisheth with the bodie ; and , that both soule and bodie shall be raised vp together , at the day of judgement ; * & others no lesse foolishlie haue imagined , that the soule , after it is separated from the bodie , hath no operation , nor knowledge of its owne estate ; but lyeth , as it were , in a dead sleep● ▪ vntill the day of judgement ; for the which cause they are called Psychopannychitae : neverthelesse the Spirit of God , in the holie Scripture , telleth vs , that these who kill the bodie , can not kill the soule ; and consequentlie , that the soule liveth , when the bodie is killed : that in the heavenlie Hierusalem there are not onlie Angels , but also the spirits of just men made perfect ; that the Godlie , when they are dissolved , are with Christ , and in Paradyse . Lykewyse , that they are not there sleeping , but haue vse of their vnderstāding , we may clearlie see by the parable of Dives & Lazarus , by the Storie of Christs transfiguration , in the which we reade , that Moses and Eliah talked with Christ ; and by that which we reade concerning the soules of Martyres , crying vnder the Altar , for acceleration of the punishment of their persecutions . Herefore the Fathers constantlie taught , that the souls of men , when they are separated from their bodies , doe remember of the things which they did vpon earth * : and that those of them who are glorified in Heaven , are sure of their owne happinesse , and sollicite , or carefull , for the weale of the Church militant ; and , in particular , are myndfull of their parentes , children , brethren , and other friends , whom they haue left behind them on earth ; longing to see them in that place of glorie , where they themselues are . ‡ Yea , even these of the Fathers , who believed , that the departed souls of godlie men , are not fully glorified as yet ; and , that they shal not attaine to the perfection of that happinesse , whereof they are capable , before the day of Iudgement ; thought not that they are sleeping , and senselesse , during the tyme of their separation from their bodies ; but , on the contrarie , thought , that they are in Abrahams bosome , in a state of refreshment , and joye . † Fourthlie ; although some few of the Ancients taught , that the souls of the Saincts departed , are not as yet rewarded , but keeped in one place , and in one estate , and condition , with the wicked , not being as yet so much as assured of that glorie , which shall be revealed in them ; † yet the common opinion of the Church of God , in all ages , hath bene , that they are in an happie and blessed estate , and with vnspeakable joye doe exspect the accomplishment of their happinesse : yea , manie of them affirme , that they are with Christ , that they reygne with him , and , that they , in some sort , see Gods face . This is also clearly revealed in Scripture ; for Paul wisheth to be dissolved , and to be with Christ ; and telleth vs , that when wee are absent from the bodie , we are present with the Lord. Christ also sayde to the poenitent Thiefe , To day shalt thou bee with mee in Paradyse : and here a voyce from Heaven proclaymeth the happinesse of the dead , who die in the LORD . This trueth so manif●stlie revealed in the Scripture , although , as I haue sayde , it hath bene constantlie professed in the Church , yet it hath bene vitiated , or corrupted , by the admixtion of two erroneous doctrines . For , first , although none before holie Augustine did talke of such a Purgatorie-fyre , as our Adversaries doe mayntayne , yet some Fathers , who lived in the third and fourth age of the Church , to wit , Origen , Lactantius , Hilarie , Ambrose , Ruffinus , and Ierome , believed , that there shall be a generall Purgatione of all souls , by fyre , at the day of Iudgement ; and , that none shall bee free of it , ( except Christ , who is the Righteousnesse of GOD * ) no , not the blessed and glorious Virgine Marie . † This opinion is not nowe mantayned by anie : at least , it doeth not trouble the peace of the Church ; and therefore I will not meddle with it . Secondlie , since the 400 yeare of our Lord , ( about which tyme Augustine flowrished ) some Fathers haue mentioned , & expressed in their workes , a sort of purgation by fyre , verie farre different from the former . For they thought , that all the Elect doe not vndergoe this Purgation by fyre ; but onlie they , who die in some kynde of guiltinesse ; and , that these begin to be purged immediatelie after their departure . Saynct Augustine spake doubtfullie of this sort of Purgation ‡ . Gregorie the Great did holde it as a thing certayne * : but hee knew no matter , or cause , of this Purgation , except the guiltinesse of these smaller sinnes , which are called veniall : for hee dreamed not of that imperfect remission of mortall sinnes committed after Baptisme , which Papists doe now holde , as a mayne ground of their doctrine concerning Purgatorie . But I haue alreadie confuted this fond conceat , and haue showne , that poenitentiall remission of sinnes committed after Baptisme , is no lesse perfect , and absolute , than baptismal remission . It is true indeed , these who after Baptisme , or after their first justification , doe fall backe , into grievous sinnes , haue not so easie accesse vnto the Throne of Grace , for obtayning Mercie , as they had before , ( which , I thinke , moved the Ancient Church , to enjoyne such hard pennance to these , who after they were baptized , fell into great sinnes ) as also , because of their ingratitude for bygone favoures , and benefits , they are oft-tymes ( I will not say alwayes ) punished , or chastised , with greater , and more fearfull judgementes ; even after they are reconciled to God by repentance . But this will never proue such a reservation of temporall punishment to bee inflicted in Purgatorie , in case of not satisfaction by poenall exercyses in this lyfe , as our Adversaries doe mayntayne . Fiftlie , it is certayne , that the glorie and happinesse , which the dead , who haue died in the Lord , shal haue after the generall judgement , shall be greater extensivè , in extention , nor it is now ; and that because it shall be extended , or communicated , to their bodies also . But whether or not it shall be intensivè greater , after the generall judgement ; that is , whether anie farther degree of glorie shall be then given to their soules , it is not so certayne . For manie of the Ancients * , and some judicious and orthodoxe Divines † , doe thinke , that although they are now with Christ , in the companie or fellowship of the blessed Angels , and in an estate of vnspeakable joye ; yet they haue not attayned , as yet , vnto that consummate , and accomplished happinesse , which consisteth in the vision , or immediate sight of God's glorious essence : and which the Schoole-men call beatitudinem essentialem , essentiall happinesse : or if they haue attayned vnto it , yet they haue not attayned to the perfection , or the fulnesse of that joyfull and blessed sight , which they shall haue hereafter . Others boldlie affirme , that they haue alreadie gotten a full sight of God's glorious essence ; and , that nothing is wanting to their happinesse , but the glorification of their bodies . For my part , although I incline most to the first opinion , esteeming it more probable , in respect of the consent of Antiquitie , and of diverse places in Scripture , which seeme to favour it ; ( for wee reade in Scripture , that wee shall bee satisfied with the lykenesse of God , when we awake ; that is , in the day of our resurrection ; that the labourers shall bee called together in the evening ; that is , at the ende of the worlde , and shall then receaue their hyre , that the Crowne of Righteousnesse shall be given that day to all these who loue the Lord's appearing ; and , that when Hee shall appeare , wee shall bee lyke Him , and shall see Him as Hee is ) yet , I thinke , they are wysest , who suspende their judgement , and are not bold to determine anie thing in such matters as are not clearlie revealed in God's word ; of which sort this whereof I am now speaking , is one . Iudicious and learned Calvine , who also inclined more to the first opinion , condemneth their foolish rashnesse , who prye too narrowlie into this secret ; and willeth vs , to be content with these boundes , or limites , of our knowledge , concerning this matter , which are praescribed in Scripture . And , truelie , it is sufficient for our comfort , and encowragement agaynst Death ; as also for that Christian , and cowragious desire of death , which we ought to haue ; it is , I say , sufficient to know , that it is an estate of such heavenlie glorie , and such joyfull happinesse , that all worldlie happinesse , or contentment , is but miserie , in respect of it . That yee may the better conceaue this , consider , I pray you , that if wee thinke it a delightsome , and joyfull thing , to dwell in a statelie and glorious Pallace , with these whom we loue best , and whose companie is most pleasant vnto vs ; it must be a thing exceedinglie farre more happie , and joyfull , to liue in that heavenlie Pallace , whereof wee nowe see nothing but the pauement ; yea , nothing but the inferiour superfice of it ▪ and yet wee see more glorious statelines in it , than in all other partes of the world . For in it doe shyne those glorious Lightes , which enlighten and beautifie the whole world ; and which made DAVID to say , Lord , what is man , that thou art myndfull of him ? and the sonne of man , that thou visitest him ? It must bee a most delightfull thing , and a matter of exceeding great joye , to dwell in that coelestiall Paradyse , with an innumerable companie of Angels ; with all our pious friendes , who haue gone before vs , and who shall followe after vs ; with the Prophets , Patriarchs , Apostles , Martyrs , and other famous Worthies , whose vertues are so much praysed , & admired on earth ; and with our great LORD and Master , our kynde Saviour , CHRIST IESUS , who loved vs , and gaue Himselfe for vs. What joye , I pray you , shall wee haue there , in beholding Him , who died , and suffered so manie things for vs ? How shall wee bee affected , and ravished in mynde , when wee shall viewe His glorious Head , which was one day crowned with Thornes for vs ; His Handes and Feet , which were one day pierced with nayles for vs ; and His syde , which was runne thorowe with a Speare for vs ? But , aboue all , if wee shall then be admitted to the cleare , and immediate fight of God's infinite essence , ( which , truelie , is verie probable ) what admirable , vnspeakable , yea , inconceauable delight , and contentment , shall that sight worke in vs , although it bee not so full , and perfect , as it shall bee after the generall judgement ? How joyfullie shall wee then say with DAVID , A day in thy Courts , is better than a thousand : or , as hee sayeth in another place , As wee haue heard , so haue wee seene in the Citie of the LORD of Hostes : or rather , as the Queene of Sheba sayde , Beholde , the halfe was not tolde vs : the glorious honour of thy Majestie infinitelie exceedeth the same which wee heard . This doctrine , concerning the felicitie , vnto which the Godlie doe attayne , when their soules are separated from their bodies , affordeth manie profitable lessons , and vses vnto vs. For , first , wee may justlie collect from it , that although the Godlie bee manie wayes blessed , or happie , while they liue heere ; to wit ▪ in respect of that inaesteemable benefite of the remission of their sinnes a , in respect of these supernaturall vertues , wherewith they are endewed , and of the operations , or actions of the same b , in respect of God's Fatherlie providence , and care which hee hath of them c ; yea , even in respect of his chastisementes , and of their manyfolde sufferinges d : yet this their happinesse , is nothing in comparison of that exceeding great reward e , or of that farre more exceeding and aeternall weyght of glorie f , which they get after this lyfe . Glorious thinges indeede are spoken of the Citie of GOD ; that is , of the Church militant . The estate of these , who truelie and indeede are Citizens of it , is an estate of happinesse ; but of such happinesse , as consisteth in sorrowing , or mourning for their sinnes , and manyfolde infirmities g . It is an estate of righteousnesse ; but of such righteousnesse , as standeth rather in the remission of sinnes , nor in the perfection of vertues ; and vnto the perfection whereof is necessarilie required a true acknowledgement , and a humble confession of its imperfection , as saynct Augustine piouslie , and judiciouslie sayeth h . It is an estate of peace ; but of such peace , as is praeserved by mayntayning a continuall , and most dangerous warfare , agaynst the Devill , the world , and the flesh . It is an estate of joye ; but of such joye , as is not onlie mixed with sorrowe ; but even grounded vpon their sorrowes , and teares . i For when they get grace to sorrow , they haue reason to rejoyce , and praise God for it . But , alace , when they looke to the measure of their sorrow , they finde a new reason , or cause of sorrow , because they can not sorrowe so much , and so constantlie , as they ought . k In a word , then , if we shall looke to the manifolde sorrowes , feares , dangers , and sinfull infirmities , vnto which the Godlie are subject in this lyfe ; and , on the other part , to that plenarie , or full deliverance , from all these evils , which they obtayne by death , wee shall finde , that wee haue more than reason , to say with Solon , and in the words of the Poet , although not according to their sense ; dicique beatus Ante obitum nemo , supremaque funera debet . that is , No man can bee called perfectlie happie , or fullie blessed , so long as hee liveth in this valley of teares . Secondlie , this doctrine showeth you , that the Godlie haue no occasion to feare death ; but , rather , ought to desire , and wish for it . The true Christian may not onelie meet approaching death , with cowrage , and say , O death , where is thy sting ? O Graue , where is thy victorie ? ; but also with joye , and say , How beautifull vpon the mountaynes are the feete of him that bringeth good tydinges ? Thou art come to tell me the best , and most joyfull newes , that ever I heard . For thou art come to tell mee ▪ that my warfare is accomplished ; and , that I shall nowe enter into peace , that my sorrowfull seed-tyme is ended ; and , that my joyfull harvest is at hand . Thou art come to bring mee home to my Father's house , to take my crosse from my sholders , and to put my Crowne vpon my head . If the Godlie haue such reason to welcome death chearfullie when it commeth , ought they not to desire , and long for it , before it come ? Cyprian , Chrysostome , and Ambrose , doe most excellentlie , and eloquentlie , vrge this poynct * : and Paul telleth vs , that all the Godlie haue a longing , or desire , yea , a vehement desire , of that glorie and happinesse , which is begun immediatelie after death , and shall bee consummated in the day of the Resurrection . Yet all the Godlie haue not this vehement desire in a lyke manner , and measure : for some of them haue desiderium mortis plenum & absolutum , a plenarie and absolute desire ; or , a desire not opposed , or impeded by anie other desire . Such a desire of death , I thinke , was in olde Simeon , when hee had gotten CHRIST in his armes , and sayde , Nunc dimittis . For the onlie thing which detayned him in this lyfe , or made him willing to bee detayned in it , was the desire hee had to see Christ † : and , therefore , having gotten his desire , hee was most willing to depart * . Some agayne of them haue desiderium mortis ligatum & impeditum , a vehement desire of death , but opposed , impeded , and as it were , bound vp by another spirituall desire . Such a desire had Paul , when hee sayde , I am in a strayt betwixt two , having a desire to depart , and to bee with Christ , which is farre better . Neverthelesse , to abyde in the flesh , is more needfull for you † . So also manie of God's deare Servantes , although they haue withdrawne their heartes from the worlde , and long to bee with CHRIST ; yet in respect they haue not , as yet , attayned to such assurance of remission of their sinnes , as they would ; therefore they wish with David , that GOD would spare them ; to the effect they may recover strength before they goe hence , and bee no more : or , as Iob sayeth , that they may take comfort a little before they goe , whence they shall not returne . Last of all , there are some of the Godlie , who although they labour earnestlie , to get their affection on thinges aboue , yet they finde , to their exceeding great griefe , that they are still so affected with the loue of this lyfe , and the thinges which they enjoye heere , that they can not attayne to that vehement longing for a better lyfe , that cowragious and Heroicke desire of death , which other Godlie men and women haue . Neverthelesse , seeing Paul generallie affirmeth , that all they who haue receaved the first fruites of the Spirit , groane within themselues , wayting for the accomplishment of their adoption , and willing to be absent from the bodie , that they may bee present with the LORD , wee may verie well say , that even they haue vehemens desiderium mortis , & coelestis beatitudinis . For although they haue it not actuallie , yet they haue it in voto & conatu ▪ by way of earnest desire , and carefull stryving to attayne to it . Thirdly , seeing these only are blessed after death , who die in the Lord , it followeth manifestlie , that wofull , miserable , and lamentable , is the estate of the greatest part of the worlde after death : I meane , of the wicked , who liue not in the Lord ; and , consequentlie , can not die in the Lord. Death , which is to all a change , and , to the Godlie , a blessed change , shall bee to them a dolefull , & vnhappie change . For the terminus ad quem of their change , or the estate vnto which they shall bee changed , is an estate of remedilesse miserie , easelesse paine , & endlesse death . This their case , may justlie seeme the more miserable , if wee shall consider also the the terminus à quo of their change : that is , if wee shall looke to the temporall , or worldlie estate and condition , from which they shall bee changed . For some of them are acting a Tragoedie vpon the Stage of this worlde ; that is , they spende all their dayes in povertie , dishonour , and manie other miseries . To these death is a change from the miseries of this worlde , to miseries incomparablie greater in another worlde : and , therefore , their estate , and condition in this lyfe , is called by BERNARD , † via aerumnosa ad mortem , a miserable and sorrowfull way vnto aeternall death . Others of them are acting a Comedie vpon the same stage ▪ but such a Comedie , as shall ende in a wofull Tragedie : that is , they liue in wealth , honour , and aboundance of worldly delights . To them death is a change from the momentanie pleasures of this worlde , to everlasting torments , and sorrowes , in the world to come . And their estate , or condition in this lyfe ▪ is called by BERNARD , via deliciosa ad mortē , a delightsome way vnto death . To these two estates of wicked men in this lyfe , BERNARD addeth a third ; to wit , the estate or condition of these who haue aboundance of worldlie thinges , and yet not beeing contented therewith , doe continuallie vexe themselues with anxious care , and paynfull labour , in acquiring more wealth : so that these riches which they haue , perish by evill travell , and all their dayes they eat in darknesse ; that is , with much sorrow , and wrath . This estate , or condition of wicked men in this lyfe , is called by SALOMON , a sore evill ; and by BERNARD , via laboriosa ad mortem ; a paynfull , and wretched way vnto death . In a word thē , whatsoever be the temporal estate of wicked men in this lyfe , death is to them an vnhappie change ; even in respect of the terminus à quo of their change . For , to some of them , it is both a change , and an ende of their joyes : to others , it is a change , but not an ende of their sorrowes ; and a meane whereby they are infinitelie multiplyed , and increased . Last of all , yee see here , how wyse a choyse they make , who with MOSES , choose rather to suffer affliction with the Children of GOD , having respect vnto the recompence of rewarde , than to enjoye the pleasures of sinne , which last but for a season : and therefore are called by Bernard , momētaneae dulcedines & horariae suavitates : that is , such delights , such sweetnes of earthly objects , as last but for an houre ; yea , but for a moment . The estate of the Godlie in this lyfe , seemeth , to our corrupt reason , a troublesome , and melancholious estate . For whē they enter into this estate , they must put on the mourning weede of repentance , and never put it off while they liue : they must put on the whole Armour of GOD , and never put it off , vntill their Wynding-sheet be put vpon them . They must , perhaps , put on Lazarus his ragges , and never put them off , vntill they die vpon a Dung-hill , or by a dyke syde . Neverthelesse , our estate , is an estate of joye vnspeakable , and full of glorie . And although it were not , yet the joye which is set before vs , might make vs , yea , should make vs , gladlie to vndergoe it , and all the vexations , troubles , and griefes , which accompanie the same . All these who haue gone before vs to Heaven , haue entered into that Kingdome through much tribulatione : yea , it behoved Christ Iesus himselfe first to suffer , and then to enter into his Glorie . And therefore , if anie of you be vnwilling to take vp his crosse , in hope of this glorie , I will say to him , as IEROME sayde to HELIODORUS , Delicatus es , frater , si & hìc vis gaudere cum mundo , & postea regnare cum Christ● : Thou art too delicate , my brother , if thou wouldest both rejoyce here with the world , & also reygne hereafter with Christ. And , as hee sayeth in the words following , so say I to everie one of you , That day shall come , in the which this corrubtible , and mortall , shall put on incorruption , and immortalitie . Blessed shall the servant be , whom his Lord shall then finde watching . If he finde thee so , the earth , with the people which are in it , shall shake , and tremble , at the voyce of the Trumpet ; but thou shalt rejoyce . When the Lord shall come to Iudgement , the worlde shall sadlie roare and groane — foolish Plato , with his schollers , shall then be arraygned : Aristotle his argumentes that day shall avayle him nothing . Then thou , although thou be a poore clowne , shalt rejoyce , and laugh , and say , Beholde my God , who was crucified : beholde the Iudge of the worlde , who one day cryed as a new-borne Chylde , being wrapped in swedling clowts , and layde in a manger . This is Hee , who was the son of a Crafts-man , and of a work-woman . This is Hee , who being God , fled from the face of man into Aegypt , carried vpon his mothers breast . This is Hee , whom the souldiours , by way of derision , cloathed with Purple , and crowned with Thornes , &c. * Having gone through my Text , I now apply my selfe , and my Text both , to this present Text , which lyeth before vs : I meane , the dead halfe of our late most worthie , and Reverend , and now most blessed Praelate , whom death hath not destroyed , but divided into two halfs , or parts ; his one halfe , his living , and better halfe , is now in suo elemento , in its owne element ; in terra viventium , in the land of the living ; that is , in that land where death hath no place * . His other halfe is , as yee see , seazed vpon by death . But I may justlie say to death , which hath seazed vpon it , as Bernard said in a Funeral Sermon vpon Humbert the devote Monke ; † O death , thou cruel beast , thou most bitter bitternesse , the stinch and horrour of the sonnes of Adam ; what hast thou done ? thou hast killed , thou hast possessed . But what ? truelie nothing , but his flesh , or his bodie . And this was dead , before it was dead : for Paul sayeth , the bodie is dead , because of sinne ; to wit , through infirmities , sicknesse , and troubles ; and in respect it is by a judiciall sentence , nigh 6000 yeares since , condemned to die . The most , then , O death , which thou hast done , is this ; thou hast put a dead bodie out of payne ; a bodie condemned to die , out of feare of death ; and this is a vantage : for the feare of death , is worse than death : Morsque minus poenae , quam mora mortis habet . Well then , thou hast gotten little , thou hast little : and therefore , as Christ sayeth , that from him who hath little , even that which hee hath , shall bee taken : So say I to thee , and Bernard in that same place sayde it before mee ; even that same bodie which thou seemest to haue , shall bee taken from thee † . This bodie was the receptacle ingentis & generosi animi , of a great and generous mynde . It was hospitium , the lodging house of a mightie , and most actiue spirit . But what a lodging house ? It was ever hospitiū exile , a slender lodging house ; but within these few years it was also incōmodum & ruinosum hospitium , an incommodious and ruinous lodging : & , to vse Plautus his phrase , it was hospitium calamitatis ; for manie bodilie infirmities , and diseases lodged in it . And now at last it is to vs documētum mortalitatis , a document of our common mortalitie : or , to vse your owne ordinarie phrase , it is to vs a memento mori ; yea , a memento mori in Domino ; a memento not onlie of dying , but also of dying as he died , that is , in the Lord. This can not bee so well declared vnto you , as by showing you , that hee lived in the Lord : and , that hee lived so , I can not demonstrate , but I must fall out into his justlie deserved prayses ; or rather , into the prayses of Gods bountie , and liberalitie towards him . For ( as Gregorie Nazianzen reasoned concerning Athanasius his prayses ) to prayse him , it is to prayse vertue ; and to prayse vertue , it is to prayse God , who is the author and giver of it * . I say , that to prayse him , is to prayse vertue ; because , ( as Nazianzen there sayeth of Athanasius ) manie rare vertues , both morall , and spirituall , were collected , and vnited together in him . Think not that I speak hyperbolicallie : for I dare affirme , that there was as great a varietie of God's graces in him , as in anie Laicke or Clergie-man of this Kingdome . These who knewe him well , doe acknowledge this ; and these who doe not acknowledge it , never knew him . I will not enumer all his vertues , and laudable carriages : but omitting that which I might speake of his admirable wisdome , his singular learning † , his most quick apprehension , and conceaving of whatsoever purposes , his solide , or stayed judgement , his mellifluous eloquence , his wonderfull activitie , his generous , and noble , or rather heroicke disposition : so that I may justly say of him , as Nazianzē said of Athanasius , hee did imitate the nature both of the Adamant , in respect no vnjust opposition , howe violent soever , could breake him ; and of the Magnes , or load-stone , because of the attractiue vertue of his pithie and convincing speaches ; as also of his gracious , prudent , and amiable carriage , whereby hee was able to draw even the most refractarie spirits , to the aequitie , or trueth , which hee did mayntayne ; omitting , I say , all these thinges , I will onelie touch one thing , which is chiefelie to bee looked vnto in one of that place ; to wit , that he was an accomplished Prelate , & a most worthie Governour of the Church . Gregorie Nazianzen excellentlie declareth , how hard a thing it is , to bee a Ruler in God's House ; and that in three respectes : First , because a Bishop must bee a man of singular holinesse : and he must not thinke it anough , not to bee evill ; but hee must excell in vertue . For , as it is the fault of a private man , not to bee good ; so it is the fault of a Prelate , not to excell others in goodnesse . † Secondlie , hee must preach powerfullie , and prudentlie , dividing the word aright , which ( as this Father there sayeth ) is not a thing incident to a small or base spirit . * For it requireth a mynde endewed with varietie of graces , & applyable to everie sort of Auditors . * Thirdlie , hee must be a wyse and actiue Governour : and this , sayeth hee , is the Arte of Artes , and the Science of Sciences , to governe men , and direct them in matters of Salvation ; which hee declareth , by comparing Pastors to Physicians ; and prosecuteth that comparison at great length . These three properties , or qualities doe make vp an accomplished Prelate : and I thinke , ye who heare mee , will confesse with mee , that hee had them all in a great measure ; and in such perfection , that verie few in this Kingdome did aequall him in anie one of them . For , first , his singular pietie kythed in this , that although he was an Honourable Baron , and of great respect in this Countrey , yet hee was so taken , yea , so ravished , even in the dayes of his youth , with the loue of GOD'S Word , and the care which hee had of saving soules , and of the propagation of the Gospel ; that renouncing all other delightes , and exercyses , vnto which men of his qualitie doe whollie giue themselues , hee desired one thing of the Lord , and still did seeke after it : to wit , that hee might dwell in the house of the Lord all the dayes of his lyfe ; and that not onlie to beholde the beautie of the LORD , but also to make others beholde it , and to make their hearts enamoured therewith . Secondlie , as pietie shyned in his lyfe lyke lightning , so it thundered in his Sermons . Nazianzen sayde this of Saynct Basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sermo tuus tonitru , vitaque fulgur erat . And it may justlie bee applyed to him : For , howe learned , how pertinent , how plausible , and how powerfull a Preacher hee was , I appeale to all your memories , who oft tymes heard him with delight , and admiration , to your singular comfort , and benefit . Thirdlie , as for his prudencie , and fidelitie , in governing this Dioces , & our famous Universitie , wherof hee was Chancellour ; they can not be expressed , or declared vnto you , but by a particular induction , or enumeration of his laudable actes , which , truelie , I dare not vndertake ; because neyther doe I knowe them all ; and , although I knew them , I can not speake of them , as their singularitie , and excellencie doeth requyre . For this cause then , as Timantes the Painter , to expresse the greatnesse of a Cyclop-Giant , in a little table , paynted the Satyres beside him , measuring his thumbe with a wand : so to expresse in some sort , the greatnesse of his worth , which hee kythed in the administration of that weyghtie Charge , wherevnto he was called , I shall onlie measure his thumbe , and point at one effect of his wyse , and happie Governement ; to wit , the establishing of a setled Ministerie in these partes ; or , which is all one , of a setled course , whereby the Gospell may be propagated in this countrey , vnto subsequent ages , by able and well qualified men . Two thinges were requisite for this ; to wit , convenient mayntaynance of Pastors , and increase of knowledge in the studie of Divinitie . Mayntaynance , lest good and able men should want good Places , or Benefices ; and increase of knowledge , lest good Places should want able and good men to occupie , and fill them . The first of these two hee did effectuate , by attending the Platt most diligentlie , where hee had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For hee fought there with the wilde beasts of the field , and with the boars of the forrest , who had wasted the Lord his Vine-yarde . Hee fought , I saye , partlie by his owne personall diligence , and paynes , whyle hee was able to travell ; and partlie after hee had contracted sicknesse , hee fought by his letters , authoritie , and moyen : which were ever much regarded by the best of this Kingdome . The second hee did effectuate , by three meanes especiallie : First , by establishing a Profession of Divinitie , which was a matter of great charges , both to his Presbyters , and also to himselfe . Secondlie , by procuring a foundation of a good number of Bursses , for sustentation of Studentes in Divinitie : and thirdlie , by appoynting most exact and strict tryalls of exspectantes , before their admission to the Ministeriall charge . In these , and manie mo things , which hee did for establishing a setled Ministerie here , and for the propagation of the Gospell vnto future ages , the scope or ende at which hee aymed , was that at which PAUL aymed before him ; to wit , that hee might finish his course with joye , and that in the houre of death hee might finde in his owne soule the answere of a good conscience towardes GOD. Truelie , hee fayled not of his intention . For to omit manie particulars , which I might relate concerning the happinesse , and tranquillitie of his death , this one thing I will saye , that I never sawe anie meete approaching death , with such vndaunted cowrage , such Christian confidence , and such assurance of GOD his favour , as hee expressed in his carriage , whyle hee walked in the valley of the shadowe of death . Manie speake stoutlie of death , and agaynst the feare of it , before it come : but , as SENECA wittilie sayth , they forget these stout speaches , when death draweth nigh ▪ That noble and valorous Earle , ROBERT DEVEREUX , Earle of ESSEX , who suffred in the yeare 1601 for his rebellion , and died verie Christianlie , as Historicians report , being desired by the Pastors , who were present at his execution , to laye aside all feare of death ; ingenuouslie confessed , that although hee had beene in manie extreame daungers , and consequentlie had looked death oft tymes in the face , yet hee had never looked vpon it without much horrour , and feare . But our worthie Prelate was so wonderfullie assisted , and strengthened by the Spirit of GOD , agaynst the terrours of death , that in all these conflictes , and wrastlinges , which in his bodie hee had with death , hee seemed rather to bee a spectator , than an actor . And this his more than ordinarie carriage continued still with him , vntill hee breathed out his Soule into the Bosome of his Master . To conclude then , I haue spoken somewhat of this most Reverende Praelate , but much short of his worth , & graces . If any of you think that I haue said too much of his vertues , truelie I will professe to you , that I thinke farre more of them nor I haue sayde : neyther dare I speake all that I thinke , lest my speaches seeme to these who know him not , or loue him not , to proceede from a flattering humour . I will not say of him , as VELLEIUS PATERCULUS sayde of SCIPIO AEMILIANUS , that in all his lyfe hee neyther did , nor spake , nor thought anie thing , but that which was prayse worthie , ( a speach not hyperbolicke onlie , but impious ) but as Metellus Macedonicus sayde of the same man , to his sonnes , when they were going to his Buriall , Goe , my sonnes , and celebrate his Exequies ; you shall never see the Funeralls of a greater Citizen : so I will saye nowe to you ; Goe , celebrate the Funeralls of our Venerable , and moste worthie Bishop : you shall never see the Funeralls of a worthier Praelate whyle you liue . And so I ende , beseeching God , to giue to vs all , as hee gaue to him , grace to liue in the LORD , to the effect that we also may die in the LORD : AMEN . A FVNERALL SPEACH , In commemoration of the right Reverend Father in GOD , PATRICKE FORBES of CORSE , late Bishop of ABERDENE , Chancellour and Restorer of the Universitie thereof , one of his Majesties most honorable Privy Counsel , a jewell both of Church and State , Baron of ONEIL , &c. Delivered Apr. 12. 1635. by ALEXANDER SCROGIE , Doctor in Divinitie , and ordinarie Minister of Gods word in the Cathedrall Church of ABERDENE . THE beholding of this place , over-shadowed with a darke and dolefull countenance vpon this vnacceptable occasion , ( GOD so ordering and disposing the wayes of men , by his providence ) giveth vs just cause of heavines , for the losse of that Graue and Reverend Praelate , and ever worthie Diocesane , a Man of eminent and best place amongst vs : whom albeit wee had cum necessitate amittendi , and haue lost him cum spe recipiendi , and so are comforted with the will of the LORD , that must be done ; yet not to haue feeling of that which so nearlie concerneth vs , were not patience , but blockish stupiditie , contrarie the example of Heathen and Sayncts , and the Lord IESUS mourning for Lazarus , the destruction of Hierusalem , and hard heart of the Iewes . This is a praecursorie judgement and punishment . So God maketh a way for his judgementes to come vpon a Church , or kingdome , when insensiblie and graduallie hee eateth out the heart and strength of a State ; and so , by degrees , weakeneth , and praepareth it for a fatall blow ; that so , without resistance , hee may ruine it ; as pyking out , and taking away , nowe a prudent and experienced Counsellour , and then another out of the way : and those that pray for the welfare of the Nation , and wrastle mightilie with God , for the peace of it : the Charets , and Horse-men of the land ; the staffe , and the stay , and pillars of the house : and so , ( by degrees departing himselfe ) a new judgement in his anger entereth in rowme thereof . Then Trueth and Holinesse commonlie depart , and Ministers begin to bee corrupt : the Prophet is a foole , and the spirituall man is mad : the power and puritie of the trueth , and the good and olde way departeth : and so idolatrie groweth , and Sects encrease , and a perilous desolation , and change of all things , enseweth . What mischiefe followed the death of Samuel , David , Salomon , and Iosias ? The Gothes , after the death of Ambrose , made in that same place irruption , and setled the seat of their kingdome . When Augustine ended his dayes in defence of the grace of GOD , the Vandales crueltie and errours succeeded . And after the death of blessed Martin Luther , the bloodie Spaniards invaded Germanie , and tooke Wittenberg . And shall wee not wit , when GOD departeth , but bee as Sampson ? GOD , by death , hath taken away , within this short space , a great number of rare , and worthie men , both for wisdome and learning ; which were Ornamentes and Lightes in this Diocie : and wee see no great evidenes howe to fill vp this gap . It is an ancient proverbe , Vivorum oportet meminisse : and why , then , should there not bee made an honourable mention of them who haue died in the Lord , because they liue to God. Precious in the sight of the Lord , is the death of his Sayncts : ( and shall it seeme vnto vs superfluous , at such tymes as these are , to heare in what manner they ended their lyues ? ) & he hath so exactly recorded in Scripture , in what sort they haue closed their dayes on earth , that hee descendeth even to their meanest actions ; as , what meat they longed for in their sicknesse ; what they spake to their Children , or Friendes ; howe they framed their Testamentes ; where they haue willed to bee buried ; yea , the verie turning of their faces , to this or that side : the setting of their eyes ; the degrees whereby their naturall heate departed from them ; their cryes , groanes , breathinges , panting , and last gasping , hee hath solemnlie commended to all generations . And GOD , by the Prophet , hath for ever commended to the Church , David his Epitaph , and Funerall Song , of wicked Saull , and Ionathan his sonne . He decoreth them , as if God from Heaven had said , that the Captaynes of the Armies of Israell should not bee convoyed to the graue without honour , and teares . And , no lesse they who haue deserved well of the Church and Common-wealth ; who haue put to flight the enemies , with the sword of their mouth , and of the Spirit ; than they which haue slayne them with the mouth and edge of the Sword , and by Armies . God maketh an honourable commemoration of them that did assist his service , and cause ; and giveth them their glorie that doe any thing for him . Which Christ applyeth to the woman that anoynted him . So that it is not onlie lawful , but also profitable , that the godlie lyfe , manners , and vertue , manner and forme of the death of the faythfull servands of God , worthie of aeternall prayse , bee recommended to future ages ; that they may bee acquaynted therewith . So the care of the living , to liue and die well , is encreased , when they know , that their death and lyfe shall not bee folded vp in silence . They are stirred vp to the imitation of their lyfe , and example , and are taught to walke in a good conscience , as they haue done before them . And when they heare how mercifullie God hath dealt with them in the houre of their last neede , besides the prayse they giue to God , for his graces shyning in them , and the joye which they finde in the communion of Sayncts , their hope is much confirmed agaynst the day of their last dissolution ; beholding God delivering his servandes from these miseries , and restlesse temptations , and receaving them into rest with himself in the heavēs . Yea , the sound of these thinges doeth not so passe the eares of those that are most dissolute in lyfe , but it causeth them sometyme or other , to wish in their heartes , O that wee might die the death of the righteous , and that our ende might bee lyke his . And especiallie in these dayes it is needfull , that in charitie wee testifie the trueth of our brethren departed , and mayntayne their fame , and justifie them from the calumnies of the wicked , who open their mouthes , to prattle agaynst Pastors , both living and dead ; vnthankfullie rendering evill for good ; and cruellie censuring on bare Rumour , agaynst Charitie ; especiallie them of most eminent place . A before the person was wont to beare of manie blowes from the function ; nowe the function woundeth the person . And that which should command respect , brandeth them ; mens inconsiderate zeale breeding monstrous conceptions , vncharitable censures , and envie of their greatnesse : Mortuis leonibus , vivi lepores insultant . Wee here especiallie who reape the fruit of his laboures , ought of duetie , of a pious affection , and thankfull mynde , lament his losse , and acknowledge his worth , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Sophocles commended Philoctetes ; and was , as Theodor sayde of Irenaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is nowe a glorious starre in the Heavens aboue , as hee was a shyning lampe in the firmament of the Church here on earth . And what my selfe haue observed , by long acquayntance , nude nuda loquar , neyther for fashion , nor flatterie , that neyther his just prayse be silenced , nor anie thing besides the trueth bee forged , I may say with Bernard , Doleo quod plenum affectū exili cogor designare stylo , & brevi chartula latam comprehendere charitatem , festine enim ista dicta sunt , & ob hoc minus festivè . As hee was largelie honoured by God , in blood , in name , and descent of an honourable stocke ; so he honoured it with all the true ornamentes of vertue and wisdome : In his private lyfe , by his pietie , and Religion , & constant profession of the trueth , in the strictest sort ; by diligent & profitable hearing therof , and living accordinglie ; and , as a Godlie Christian , teaching others , by his example : and might haue sayde as Gedeon , As I doe , so doe yee . Thereafter , receaved to bee a Pastor , and Church-man , hee was not an ydle shepheard ; but diligent , and paynfull , from his entrie , in the Ministerie , and feeding of the people , with sound doctrine , powerfullie delivered : alwayes resident , and never a deserter of that flocke : and , in that tyme , ever vigilant , by all meanes , to procure the peace of the Church , and the staffe of the binders vnbroken : but to bee still knit together in God , and the Spirit of concord , and vnitie . Thereafter , his calling to the Episcopall dignitie , was rare , and examplarie , without his knowledge , or seeking , directlie , or indirectlie , sine ambitu and vsurpation , hunting after places and preferment , as manie doe , thorow ambition , and loue of gayne and glorie , not awayting the LORD'S calling . Onlie this I can not forbeare : Our gracious Soveraygne , of blessed memorie , did not so much honour him , as himselfe , and the age , in the freedome of his noble , and vnexpected choyse : and that Elogie which Nazianzen giveth to Saynct Basil , truelie and properlie fitteth our Bishop : hee was promoved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And though hee acknowledged a deepe obligation to many great and honourable friendes , yet he ought it to no thing , to no man , but to GOD'S Providence , and the King's bountie . And thus shall it be done to all them that honour GOD and the King : GOD and the King , without doubt , will honour them . Hee beeing preferred to bee a Bishop , Over-seer , and President of others , in the Church , and to bee employed in matters of weyghtiest importance , and having put on that sacred honour , yet was hee never lesse in his owne apprehension , what ever he seemed to others : not statelie , but gentle , courteous , and effable , to all . It agreed to him which is spoken of Simon , the son of Onias the Priest ; in the Greeke text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; hee glorified the sacred Priestlie Garment with Vertue , Wisdome , and Nobilitie : not feeding himselfe , nor ydlie and vnprofitablie spending his lyfe ; but in the worke of the LORD : That , whereas in others wealth and power furnisheth them fewell , to the fire of their lusts ; in him it furnished greater matter of doing , & set his vertuous mynd the more on worke , as Gregorie Nazian reporteth of Basilius the great ; the more libertie he had , the lesse he challenged to himself : remembering what Seneca said , Caesari cui omnia licēt propter hoc ipsum multa non licent : not languishing with ease , and delicacie ; and enjoying few free houres : that beeing over-spent with worke , hee often tymes complayned of his change ; and heartilie wished , to haue returned to a private lyfe , ( by reason of the cares , toyl● , and vexations , which attende that place ) as Saynct Gregorie did , if nothing but earthlie respectes had swayed him . But hee followed the calling of GOD , to whose service hee willinglie sacrificed himselfe ; and whose glorie was the ende of his beeing . His first and foremost care , was for the House of GOD ; and especiallie of the Cathedrall Church where hee did reside ; aedifying , and reparing the ruines thereof , and furnishing it with ornamentes convenient ; and which had lyen waste and desolate since the Reformation , wanting a Preacher ; because they who sacrilegiouslie had impropriated the Tithes , wanted conscience to provyde a Minister , and mayntaynance for him . And , that there might alwayes bee an able and Godlie Ministerie , hee caused found a Profession of Divinitie , and a Rent for the entertaynment thereof , in all tymes comming . The Benefit whereof , the Countrey hath alreadie , with great contentment , beholden . And , in his frequent Visitations of the Churches in his Diocie , hee removed , from manie places , ydle Lubbards ; and purged out all vncleane , and vnprofitable ministers ; planted Churches , where there were none , and caused endow them with Land and Living ; that there might bee mayntaynance in the House of GOD , for the Prophets , and their sonnes after them . Hee dissolved , in manie places , the vnhappie vnion which was made of Churches ; and procured severall Plantations of them . Ierome sayeth , Tanta debet esse scienti● & eruditio Pontificis DEI ve gestus ejus , & motus , & vniversa , & vocalia sint , veritatem mente concipiat , & toto ●am habitu & ornatu resonat . So was hee learned , in this learned Citie , where there is the Seat of Learning ; wyse , in ordering , and governing GOD'S House ; faythfull , impartiall , and solid in judging , discret in admonishing , compassionate in correcting , full of power and authoritie in censuring , and rebuking , to reduce the inordinate ; and , when neede was , to cutt off evill examples from the Flocke : In dispatch of businesse , speedie , and with great dexteritie : alwayes provident , and carefull , to advance the Gospell ; and paynfull , even in the tyme of his sicknesse : Without all carnall and base feare of men : not bowed with boastes , to betray the Church ; or daunted , and discowraged from executing his office with great cowrage , spirit , & resolutenesse of mynd ; contending with them , that contended with God ; and fighting a good fight ; both in defence of the truth , & expugnation of heresies , schisms , and seditions brought in by adversaries . And , which is a speciall mark , descerning a faithful Pastor , from an hyreling , who seekes his own things : Hee was not given to filthie lucre ; but hating covetousnes , all simoniacal practises , all cunning & covetous dealing : not corrupted by brybes ; non erat man● porrecta ad accipiendum , & collecta ad dandum . But in word and work benevolent , charitable , and hospital . Not as Tacitus ( lib. 1. ) spake of Otho , Opes perdere iste sciet , donare nescit . An honourable patterne of pietie and humanitie to all : a lover and favourer of good men : a comfort to the best ; a terrour and a wound to enemies , and the worst inclyned . And , as Augustine spake of Cyprian , Multi erat meriti , multi pectoris , multi oris , multae virtutis . In outward carriage , and actions , graue , modest , and constant : procuring reverence of all that beheld him . And , which is especially worthie of mention , and imitation , he was sincere & vpright ; being within , what he seemed without . Not as Tertullian saith of certain Philosophers , Mimicè affectāt veritatem , & affectando corrumpunt . For as Seneca says of Clemens , Nemo potest diu personam fictam ferre . But this integritie and constancie appeared in him vnto the ende : & it was not onlie a naturall inclination in him , but a spirituall and gracious disposition . At last , being over-taken with a longsome and grievous disease , which he did beare with his accustomed cowrage , and constancie ; not vsing any word of impatience , complaint , or motion , showing any discontent with God : but with a quyet invinceable vndaunted heart , as an immoveable Rocke , ●phelde himselfe by Fayth and Hope , resting in GOD his Saviour : only lamenting his infirmitie in this , That it vnabled him from the discharge of his Office , as hee had done when Health lasted . And yet in tyme of his weaknesse , his Memorie and Senses beeing perfect , hee caused carrie him , ( diverse tymes ) both to the publicke meeting of the Ministerie , and ordinarilie to the Church , to the publicke worship of GOD , vvhere hee was an attentiue and comfortable hearer . And , at last , extremitie of sicknesse , and death drawing neare , hee was compelled to keepe home , in Divine conference with all that visited him ; in speach jocund , and pleasant : vttering diverse Christian Apophthegmes before death ; often saying , That hee had passed the halfe of death alreadie : Pulch●a res est consummare vitam ante mortem , vt mors pauca inveniat quae abolere possit . And , laying aside all other care , hee composed himselfe whollie vnto that heavenlie lyfe : and with that store of Comforts which hee had taught others , prepared himselfe to death ; to yeeld his dayes peaceablie , and with good resolution : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VVherein hee shewe great contentment , and willingnesse to die , and change this lyfe with a better . For hee knewe , by his singular wisedome and pietie ; Nihil esse stultius , quam ad praemia coelestia non obsequio voluntatis accurrere , sed necessitatis vinculo invitum trahi . And , for his farther comfort , receaved the holie SACRAMENT of the Bodie and Blood of the LORD IESUS CHRIST , vvith great devotion , in the companie , and together , with diverse Reverend and Godlie Men , the Ministers of both the Townes ; vnto whom hee verie heartilie , in token of his agreement , and comfort hee had of their fellowship in his lyfe , gaue his Blessing , and recommended them vnto the Grace of GOD. After which , strength and speach fayling , hee gaue diverse tokens , to them who were present , of a mynde setled and established , by Fayth and Hope , in assurance of the Mercie of GOD , in the remission of his sinnes . And then the extremitie of paynes chased that Soule of his , out of the tabernacle of this flesh ; which the Angels haue carried vnto the Bosome of his Father ABRAHAM ; being delivered from the wearisomnesse , and perils of this lyfe , and now eateth the Fruits of his labours ; and his Conscience , the comfort of his former fidelitie : and with vnspeakeable joye awayteth for our comming thither . A SERMON , Preached at the Funerall of the R. R. Father in GOD , PATRICKE FORBES , Late Lord Bishop of ABERDENE , In the speciall Church of the Citie of ABERDENE , called Saynct Nicolas , the xij of Aprill , 1635. By WILLIAM GUILD , Doctor of Divinitie , Chaplane to his Majestie , and Minister of GOD'S Word in the foresayd Citie . LUKE II. VERS . 29. LORD , now lettest thou thy servant depart in peace , according to thy Word . THese words ( dearly beloved in our Lord and Saviour ) which I haue read in your present audience , according to the opinion of some , are the words of Prayse ; and of others , are the words of Petition . Of Prayse ▪ olde Simeon in them having now gotten the performance of that Promise made vnto him , That hee should not see Death , till hee saw the LORD' 's Anoynted : and having the Babe , CHRIST IESVS , in his arms , he prayseth GOD for this performance ; and acknowledgeth , That now Hee was letting him depart i● peace ; for his eyes ( according to His word of promise made vnto him ) had seene his Salvation . And those who so expound this Text , haue for their warrand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the present tyme. Some , agayne , ( both Ancient and Moderne ) make these wordes , to bee the wordes of Petition , and to contayne the holie desire of this happie olde Man ; wherein now having gotten in his lyfe-tyme a sight of his promised and longed-for Saviour , whyle Hee was presented in the Temple , he desireth now a peaceable and happie departure ; as having seene Him who is the death of Death , and LORD of Lyfe , after whom hee longed . In which Text we haue to consider , 1. That there is a Departure out of this lyfe : 2. That this is commō to the Servants of GOD , aswel as to the wicked ; therefore sayth old SIMEON , Now , LORD , let thy servant depart . 3. Wee see how the death of GOD'S servants is called ; to wit , a Dimission , or freedome , to depart . 4. The difference betweene the death and departure of the Godlie and the wicked ; to wit , the one is in Peace , the other not . 5. From whom this peaceable departure is had ; and , what is the ground of the Godlie's assurance of the LORD' 's granting the same ; to wit , His Word and Promise . And last , what is it that maketh the death of the Godlie to bee peaceable , and , by consequence , so appetible ▪ to wit , even the sight of the LORD'S Salvation : For ●yne eyes ( sayeth hee ) haue seene thy Salvation . First , then , wee see , that as there is an oritur , or an entrie into this lyfe by birth ; so there is a moritur , or a departure out of this lyfe by death : a Genesis wee haue by the one , an Exodus by the other . And this is grounded vpon that common Law , by reason of Man's transgression ; Dust thou art , and to dust thou shalt returne . Wherevnto is agreeable t●at which is sayd by the Apostle , It is appoynted for all men once to die , and after this is judgement . Therefore sayeth the Psalmist , ( without anie exception ) What man liveth , and shall not see death ? For we haue here no continuing citie , ( sayeth S. Paul ) and our juorney is from the wombe to the worme , carried in the swift chariot of tyme , vpon the two restlesse wheeles of motion and mutation , till we arriue at that innes in ende , wherein wee shall say to corruption , Thou art our Father ; and to the worme , thou art our brother and our sister . And as wee were made of the earth , and liue on it , so wee shall returne to it , to rest in it , till wee ryse from it , age still wearing vs , sicknesse preparing , death arresting , the graue expecting , & the wormes at last welcomming vs. Therefore well may it be saide of all as it was wittilie saide to a Grammarian , that tho hee could decline a nowne in everie case , yet death can not bee by any declined in no case . WHENCE WEE LEARNE ; 1. Seeing our mansion place is not here , but ( as Isai sayeth ) our age departeth , and is removed from vs as a shepheards tent , and wee must depart our selues at last , and ( as the Apostle subjoyneth ) then come to judgement ; Therefore the rememberance of our departure should ever bee before our eyes , and a daylie preparation for the same should ever be our practise , praying with Moses , Lord teach vs to number our dayes , that wee may applye our heartes vnto wisedome ; & acknowledging this only to be true wisedome , to worke out the worke of our owne salvation in feare and in trembling : therefore sayeth one , Mors tibi semper sit in tua cogitatione , quia ea semper est in tui expectatione . Which moved Abraham to make a buriall place his first possession in the promised land , and Ioseph of Arimathea to haue his tombe in his garden of pleasure . Nothing being more powerfull than this daylie rememberance , to kill sin , quell pryd , quench concupiscence , convince auarice , confound luxurie , abate vaine-glorie , and weane our hearts from all worldlie vanitie : and therefore this having bene ever the godlies Arithmeticke , the Saincts Geometrie , and the Christians Philosophie . Seeing we must depart from this world , then let not our soules bee insnared , and intangled with the loue of the world ; let vs eschew the serpents curse , to bee still cleaving to the dust of the earth ; or with Esau , to content with the fatte of the same : let vs not bee so base as to be filii terrae onlie , & earth wormes who are borne anew , to be children to God , & citizens of Heaven ; but in tyme separate our selues in affection therefra , vsing the same as if wee vsed it not : that our separation by dissolution therefra may bee the fruition of a better inheritance : and considering that a little earth must once containe , whom the whole earth can not content . Seeing we must depart from hence , and that wee know not how soone , ( as the Lord sayde vnto Abraham , Exi de terra tua ) we be in lykemanner charged to goe out of this earthlie tabarnacle , let vs forecast with our selues , and thinke of our after-estate , which is not to bee for a short tyme , but eternall for ever : and therefore let vs be like that wise steward spoken of in the Gospell , & make friends to our selues with the mammon of iniquitie ; that when wee fayle , wee may be receaved into everlasting habitations ; Prospice & praemitte , must bee the practise then of a prudent Christian ; that so he may know the reason of his cupio dissolvi , to bee with the Apostle ; this confidence of his after-estate , esse cum CHRISTO : else dolefull will bee the sight of death , lyke Iehues march be towards him , when hee can onlie say this , or worse , with that heathen wretch , Animula blandula vagula , quae nunc abibis inloca ? And if it please the Lord in this lyfe to exercise vs with crosses , or discontentments , yet let vs not grudge with our lot , but possesse our Soules with patience , & remember , that our tyme of bearing the crosse after our Saviour , is but short ; & a tyme draweth neare , wherein wee shall depart from them , & they in lyke manner giue an eternall farewell to vs : the Canaanite shal no more be in the land , the rod of the wicked shall be no more vpon the backe of the righteous , the godlie shall no more sowe in teares ; but it shal be sayd to the soule by her blessed Bryde-groome , as wee haue in the Canticles , Aryse , my loue , my faire one , and come away ; for loe , the winter is past , the raine is over , and gone ; The flowers appeare on the earth , the tyme of singing of birds is come , and the voyce of the turtle is heard in our Land , & Vespera quos flentes ducit sata sancta ferentes , Fasciculis gravidos aurora reducet ovantes . Secondly , this Text intimateth vnto vs , that death , or this bodylie departure , is common to Gods servants , as well as to the wicked : therefore sayeth old Simeon , Now , Lord , let thy servant depart in peace : and accordingly doeth the Psalmist inquire , without any exception , saying , What man is hee that liveth , and shall not see death ? for which cause wee see that this is ever the common clausule of that record of the lyues of all those worthies from Adam to Noah , Gen. 5. [ and ●ee died . ] Howsoever , then , that Abraham bee commended for fayth , Isaac for pietie , Iacob for integritie , Ioseph for chastitie , Moses for meeknesse , Samuell for vprightnesse , David for zeale ▪ Salomon for wisdome , and Iob for patience , &c. yet deaths sythe mowed them all downe as grasse , and they slept with their Fathers . The reasons of which the Lords doing , are , 1. For the manifestation of his trueth , in that threatening of Adam , and all his posteritie , Dust thou art , and to dust thou shalt returne : 2. For declaration of his power , 1. over sinne , which brought in death , wherein Gods wonderfull power is seene , that hee maketh death which sinne brought in , vtterlie to abolish sinne which bred and brought in the same : so that thereof it may bee sayde , Filia devoravit matrem : and that sinne which in vs grace maketh moribundum , death killeth out-right , and maketh it to bee mort●um : the brood of this viper gnawing foorth so , the wombe which hatched the same , and Goliah's sword cutting off as it were his owne head . Next , hereby the Lord declareth his power over death ( as well as formerlie , over sinne by death ) that altho death seeme so to prevaile over the Godlie , as to turne their bodies into dust , and to haue them surelie laid fast in his strong holde of the graue : yet as Potiphars wyfe catched onlie and kept the vpper garment of Ioseph , but himselfe went free , and thereafter being advanced was royallie arrayed ; even so death layeth holde or elie on the garment whereof wee must bee vncloathed , before our better part get free , or that wee bee gloriouslie arrayed in that place of heavenlie advancement : As also , the power of our good GOD shall appeare yet more wonderfull , when in the resurrection , death and the graue shall render vp the bodies of his elect , as being onlie there Depositum : and as the Apostle sayeth , that which was sowne in corruption , and weaknesse , shall aryse in incorruption , in glorie , and in strength . And 4. This is done by the Lord , for working a conformitie of the members with their head , CHRIST IESVS , that as he tasted of death , and thereby entred into lyfe eternall ; so must they in lykemanner . And last , as Saynct Augustine sayth . It is ad certamen , and that by the strugling with the feare thereof , and overcomming the same , the strength and power of fayth may appeare , the fortitude of patience , and the victorie of the Godlie thereby ▪ may be the more compleet and glorious . Therefore sayth that holie Ancient , Si enim parva virtus esset fidei quae perdilectionem operatur , mortis metum vincere non esset tanta martyrum gloria , nec diceret Dominus , majorem hac charitatē nemo habet quam ut animam suam ponat pro amicis suis , nequaquā ergo pro justitia in morte subeunda vel contemnenda landaretur praecipua patientia , si mortis non esset magna multumque dura molestia , cujus timorem qui vincit ex fide , magnā ipsius fidei comparat gloriam justamque mercedem . The third thing which we haue to consider in this Text , is , how the death of Gods servants is called , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth vnto vs ; to wit , that the same is a dimission from servitude or captivitie , or a departure out of prison . This prison being the bodie , the doore whereof by death is opened , that the soule may goe free : and as Noah's doue returned to him who sent her foorth , with an oliue branch in her bill ; so the spirit of man which came from God , may returne ( as sayeth Ecclesiastes ) vnto God that gaue it : Mors ergo obstretricatur animae . Death then is but the midwyfe to the soule : and as our first birth brought vs out of the prison of the wombe , and our second out of nature and sinne ; so this third and last birth , by death , shall bring vs perfectlie , the soule out of the prison of the bodie , and the whole man out of the prison of all worldlie miserie ; the pangues of death-being but the showers or throwes of the bodies travelling before the foules deliverie ; and our sicklie groanes and dead rattle at last , beeing but the sound of the jaylours key ( as it was opening the prison doore . ) Death doeth then to the Godlie , as GIDEON and his souldiours did to their earthen pitchers , wherein the burning lamps were inclosed , and as it were imprisoned : their earthen pitcher is broken , that the lampe of their soule may bee at libertie , and shyne more brightlie in Glorie : or as the fyre of that fornace wherein the three children were casten , did onelie burne the fetters wherwith they wer bound , without harming themselues ; even so death bursteth onelie that bond of naturall lyfe whereby the soule & bodie are tyed together here in miserie ; but can not bereaue vs of our true lyfe , eyther in Christ of grace , or with Christ of glorie . As Pharao's Butler then was glad at the ende of the three dayes , to go● out of prison ▪ and comfortable was the incomming of the jaylour to him for his liberation ; so whe● the few and evill dayes of the pilgrimage , and the imprisoment of the Lords servāts in their bodies , is at an ende , O how joyfull is the comming of the messenger of death vnto them ! for as the wicked man dying , may say vnto death , as Ahab sayd to Eliah , Hast thou found mee , O myne enemie ? and trembleth ( lyke Felix ) at the hearing of the same ; so on the contrarie , as Adoniah sayde to Ionathan the sonne of Abiather , Come in , for thou art a valiant man , and bringest good tydings . And as David in lyke manner sayde of Ahimaaz , that hee was a good man , and brought good tydings with him : so death is a good messenger to them , and bringeth good tydings with him ; even ( as the Angell sayde to the sheepheards at CHRISTS birth ) Tydings of great joye ; to wit , that their soules are to be fred from all earthlie miserie , and to enter into eternall joy : and that as the blessed of the Lord , they shall rest from their labours , and their workes follow them . Therefore as Laban welcomed Abrham's servant , and sayd , Come in , thou blessed of the Lord : even so the Godlie may justlie welcome death , and invite him as it were to come in , the curse , and course , whereof to them is turned to a blessing . Seeing therefore the death of the Godlie , is a freedome , and delyverie , out of prison , and captivitie , we see how farre we should be from the loue of this lyfe , being the tyme onelie of such a painfull imprisonment , such a languishing labour , an Egyptian bōdage , a Babylonish captivitie , a woful exile , a stormy seavoyage , a weariesome pilgrimage , & a dangerous warrefare , fraile it selfe ; and having an hourlie and circular necessitie of such frayle things to support the pillars thereof , whose foundation is in the dust , which is nourished by dust , and in ende the honour & vigour whereof must be laide in the dust ; involved in a world of vanities , and wrapped about with a cloud of vexations , carnall lusts , thornie cares , and domesticke discontentments ; Satan ●empting without , corruption betraying within , the conscience stinging , pleasures alluring , feares affrighting , adversitie fretting , prosperitie flattering , sickenesse assaulting , and death ever at last ( as a burreau ) attending our execution ; besides , who can recount the losses and crosses , the cares and calamities , disquyetings & discontentments , with the miseries & mutabilities that are incident to this mortall and momentarie lyfe ; rightlie therefore compared to grasse , which withereth ; a flowre , which fadeth ; a buble , or water bell , which breaketh ; smoke , which evanisheth ; a weavers shittle , which passeth ▪ a traveller , who posteth ; the fatte of lambes which consumeth ; a shepheards tent , which f●itteth ; a fraile ship , which floateth ; a dreame , without soliditie ; a thought , for celeritie ; a hyrelings tyme , for miserie : and , in a word , meere and onlie vanitie . Wherein to be then , is not to liue , but to be daylie dying , thoughts tossing the mynde , cares torturing the heart , paines pinching the bodie , pensiuenesse possessing the soule , feares fretting , crosses consuming , and death at last consummating . And wherein there is not any houre wherein we are not eyther in the remembrance of calamities by-past , or the sense of some present , or vnder the feare and foresight of some that are to come . So that it is most true which Iob sayeth of man in this lyfe ; Man that is borne of woman , is of short continuance ▪ and full of trouble . Curasque subiisse molestas . Sors homini connataetulit , velut edita prunis Scintilla ignitis , tenues vaga scandit in a●ras . O then ( as sayeth Moses ) That men were wyse , a●d would consider their latter ende , and would thinke on the worlds vanitie , to despyse it ; lyfes frayltie , to contemne it ; deaths certayntie , to expect i● ; judgements severitie , to prevent it ; hells miserie , to avoyde it ; and heavens felicitie , to attayne it . Seeing the death of the Godlie is a parting , & not a perishing ; a delyverie , and not a destruction ; an annalysing , & not an annihilating , In qua potius miseria Christiani , quam ipse Christianus moritur . Therefore the same is not to be feared by them who die , nor yet excessiuelie deplored by vs who surviue , praemit●untur enim , & non amittuntur ; oriuntur potius quam moriuntur , eorumque funera sunt iis maxim● foenera . So that death vnto them is rather premiall , nor penall ; lyfe , nor losse ; and the day thereof , lyke a birth-day , to bee celebrated ( in respect of them ) rather with mirth , nor mourning . Therefore they rather desire , nor dread the same , saying with David , My soule thirsteth for God , even for the living God : when shall I come , and appeare before God ? Or with S. Paull , I desire to bee dissolved , and to bee with Christ. Or with Simeon here ; Lord , now let thy servant depart in peace ▪ Or with the Sayncts , saying ; How long , O Lord , which art holie , and true ? Come , Lord Iesu , come quicklie . And good reason they haue for doing so , because three things concurre to them which are matter of great joye to vs in this lyfe ; a glad marriage , a glorious triumph , and a solemne coronation ; the marriage with Christ , the triumph over all their enemies , & the coronation with a crowne of righteousnesse . If poore Esther , then , and all her kinred , were glad when shee was assumed by king Assuer●s , to bee his Queene : If David rejoyced when hee came backe triumphing after the slaughter of Goliah ; and if the earth it selfe rang for joye with the acclamations of the coronation of Salomon ; O how joyefull a day is that wherein the poore soule of a Christian , is married gloriouslie with Him who is King of kings , and Lord of lords ; and at the sight of that blessed Brydegroome , ( as at Elizabeth's hearing of the blessed virgines salutation the Baptist did ) how doeth that soule spring and leape for joye ? O with what joyefull acclamations also doe these glorious spirits welcome the triumphant soule that is victorious over the enemies of Gods glorie , and man's good , and who so rejoyce at the conversion of a sinner , much more shall they not at the coronation of a Saynct , assumed vp to heaven , associate to the Patriarches , made equall with the Angels , and conformed to Christ ? The fourth thing which this Text offereth to our consideration , is the difference betweene the death of the Godlie , and the death of the wicked : the one is in peace , the other not : therefore , sayeth the Prophet , There is no peace to the wicked ( sayeth my GOD. ) But on the contrary , Marke the Godlie , and the vpright man , ( sayeth the Psalmist ) For the ende of that man is peace : for according to his soules estate , ( as sayth Isaias ) hee entereth into peace ; and according to his bodie , he resteth in the graue , as a sweet sleeping bed : so that hee may say with David , I will lay mee downe in peace , and sleepe ; And when I awake , I shall be satisfied with thy lykenesse . The cause of which death in peace , is the lyfe of grace : and because they lived the lyfe of the righteous , therefore they die the death of the righteous . But as for the wicked , they depart not in peace , because their life was destitute of grace : both which the Apostls joyne as inseparable in their salutations [ grace and peace : ] therefore sayth the Prophet of them , The way of peace they haue not knowne , and there was no vprightnesse in their goings : but they made them crooked pathes , wherein whosoever goeth , hee shall not know peace : wherefore they shall be in death , as Balthassar was in his agonie , seeing nothing but their guiltie conscience wryting bitter things against them ; sorrowing for their sinnes bygone ; being in anguish for their present miserie , and in terrour for torments to come . Satan now accusing them , the conscience convicting them , the lawe condemning them , the Gospell forsaking them , the Heavens debarring them , and ( lyke Ionas whale ) hell gaping to swallowe them . O dreadfull perplexitie , when feare is so on everie syde ▪ a wrathfull judge aboue , vnquenchable flames beneath , a gnawing worme within , a dreadfull dittie before , fearfull fiends about , and a dolefull doome at hand . Whereas on the contraire , the death of the Godlie hath peace for perplexitie , solace for sorrow , and for dreadour , desire of dissolution , their sinnes are silent , their conscience calme ; the Law absolveth them , the Gospell comforteth them ▪ their Saviour attendeth them , Heaven is open to them , the Angels accompanie them , & their good workes doe follow them . O comfortable is the clayme that the soule maketh in that houre , to God , as a reconciled Father ▪ to Christ , as her bryde-groome , and Saviour ; to his blood , as her ransome ; to his sufferings , as her satisfaction ; to his promises , as the covenant ; to Heaven , as his purchase for her ; and to the societie of the Sayncts and Angels , as fellow-citizens in eternall glorie with her . 1. Seeing then , that this is onlie the priviledge of Gods servantes , to depart in peace , let not Satan's slaues , in their senselesse securitie , clayme or expect the same : For such a Pearle , is not for swyne ; nor this Bread of God's Children , is not to be given to doggs . Therefore , it may be sayde to them , as Ieh● sayd to Ioram , What hast thou to doe with peace , so long as thy impieties are so manie , and thy impenitencie so great ? Or as the Lord sayth to the wicked , What hast thou to doe , to take my Covenant of peace in thy mouth , & that thou shouldest expect to die the death of the righteous , who wilt not liue the lyfe of the righteous ? Seeing that , Qui in vita moritur per viti● , certò in morte transire oportet ad aeterna supplicia ? 2. Seeing the departure of the Godlie is in peace , & that ( as the Prophet sayeth ) in that houre they enter into peace , or into a joyfull and peaceabe estate , resting from their labours ; it followeth then , that they depart not with the terrifying expectation of a fyrie purgatorie , wherein their perplexed soules are to satisfie , and suffer in those infernall flames , no lesse torment nor the soules of the damned , except onlie in shorter indureance . For this were not to die in peace , but perplexitie , and in the fitt of such a pani● feare as over-tooke Balthasser , and by which ▪ their godlesse and groundlesse assertion , whereby lyke the scorpion tailes of those locusts in the Revelation , they stryke with the terrour of torment poore simple soules , Gods mercie is marred , CHRISTS merit maimed , his trueth belyed , his death debased , his sufferings stained , and his people abused , by these who haue made gaine their godlinesse ; but not godlinesse to bee gaine ; turning Gods Temple againe into a Den of thieues ; and therein making merchandise , not of doues , but of mens soules , ( as is fore-tolde of them ) being better seene ( as one sayeth ) in the golden number of actuall receat , nor for their warrand in this poynt , in the dominicall letter of sacred and holie Writ . Out of these thinges also which haue bene formerlie spoken , to wit , that the death of Gods servants , is a peaceable departure out of the prison of this bodie , and miseries of this world , wee may consider these three things in the same ; to wit , the 1 necessitie of their death ; 2. The facilitie ; and 3. The felicitie thereof . Necessitie , which maketh resolution ; facilitie ; which giveth consolation ; and felicitie , which causeth appetition . Necessitie showeth it to bee in evitable ; facilitie , easily tollerable ; and felicitie , greatlie desiderable . The necessitie is herein , that it is our Posse-over , & that wee must depart out of the Egypt of this world , before wee can enter into that heavenlie Canaan . A dissolution it is called ; and therefore , a separation must be of the soule from the bodie , before that coelestiall vnion can bee effectuated with our Saviour Christ. A devesting of Mortalitie must be , before we put on Immortalitie ; and a throwing downe of our earthlie tabernacle , before wee get that better house to dwell in , not made with hands , eternall in the Heavens . 2. The facilitie of the death of Gods servants , is in this , that their death is a peaceable departure ; death having lost its perplexing feare , its paynfull sting , and horrid shape ; and the soule being more ravished with that approaching sight of God , than the bodie is payned with the sense of death : the passion of mortalitie , being so beaten backe with the impression of aeternitie , that the soule is so farre from slackenesse to goe foorth , ( as Lot was out of Sodom ) as on the contrarie , it hasteth to bee in that place , where it may truelie say with the disciples , Bonum est nobis esse hic : even as Abraham hasted to meete the Angels ; or Peter and Iohn hasted to the graue to see that CHRIST was risen . And as willinglie they lay downe the bodie , when death commeth for them , as Peter did his shackels wherof he was vnloosed , when the Angell came to bring him out of prison . Hence it is called in Scripture , onelie a falling asleep , a giving vp the Ghost , a gathering to our fathers , a laying downe of this earthlie tabernacle , and an vnclothing of vs , lyke Ioseph , of his prison garments , or the prodigall of his beggerlie raggs , to bee gloriouslie arrayed , and highlie advanced to a heavenlie preferment , where all losses are recompenced , all wants supplied , all crosses removed , all teares wiped away , all promises performed , and all happinesse procured ; where Satan is trod vnder , death overcome , corruption abolished , sanctification perfected , and glorie at last obtayned . 3. The felicitie also of the death of the Godlie , in the bright sight of the Lords salvatiō , is vnutterable , when that eternall Sabbath commeth , and joyefull jubile approacheth , when the Lambes Bryde shall enter into that marriage Chamber , to sight most specious , in rowme most spacious , and in beautie most glorious ; wherin to come , is hghiest dignitie ; to dwel , is greatest felicitie ; and to liue in , is most joyfull eternitie : the pleasures whereof are so plentifull , that for greatnesse they can not bee measured ; so manie , that they can not bee numbered ; so precious , that they can not bee esteemated ; and so dureable , that they can not bee limited : which wee shall enjoye , without wearinesse ; admire , without ignorance ; affect , without measure ; and feed on , without loathsomnesse : never to bee terminated , impossible to be determinated : where securitie is with safetie ; peace , with all plentie ; light , with all libertie ; rest , with all rejoycing ; and tranquillitie , with all felicitie : where youth flowrisheth , that never fadeth ; health continueth , which never altereth ; beautie lasteth , which never blasteth ; loue aboundeth , which never abateth ; and lyfe endureth , which never endeth . The fift poynt , is , from whom this peaceable departure is sought ; to wit , from the Lord , who onelie can make it such , by that inward assurance of reconcilement with himselfe ; wherein as wee see the practise of the Godlie , ever for all good , or comfort , eyther in lyfe or death , to haue their constant recourse to God onelie , and to no creature , Saynct , or Angell , whatsoever . So wee see , that the godlie are so farre from putting the memorie of death away ( as others doe ) from before their eyes , as a tormenter of them before the tyme , that they holde it ever in their sight , and ( with olde Simeon here , and the Apostle ) earnestlie desire the approach thereof , saying with the Psalmist , Bring my soule out of prison , O Lord , that I may prayse thy Name . And so they can not onelie pray with Moses , Lord , teach vs to number our dayes , that wee may apply our heatrs vnto wisdome ; but also can wish the acceleration thereof in GODS good tyme ; even as the workman longeth for the shadow ; or the hyreling , for the ende of his worke . And this they doe not out of a fitt of impatience , as wee see in Ionas ; nor out of such discontent , as wee perceaue even in Godlie Eliah ; but out of a longing , with David , to see Gods face with joye , and of that happie conjunction with CHRIST , whereof the Apostle speaketh . Hence it is , that they make not themselues for death when sicknesse commeth , because they must die , out of natures necessitie ; but because they would die , out of graces desire : manie things giving vp their last worke at death , which make the godlie with the Apostle to crye out in life , Who shall delyver mee from this bodie of death ? For then Satan giveth his last assault , sinne leaveth her temptation ; the world its allurement ; corruption , its repyning ; the conscience , its accusing ; the bodie , its painfull toyle ; and men their hurtfull injuring : and then the soule , in the strongest affection thereof , ( set vpon Heaven and heavenlie thinges ) having gone before , now in its purified substance , is not so much thrust by deaths hand out of the bodie , ( as Lot was out of Sodom by the Angell ) as it goeth foorth joyefullie ( lyke Noah out of the Arke ) and is pulled into that coelestiall Mansion , by the hand of God , as the Doue was taken into the Arke againe , when shee could find no rest to the sole of her foote . The last thing which this Text offereth to our consideration , is the reason of this wish of olde Simeon , or what it is that maketh the death of the godlie , to bee peaceable , & consequentlie so appetible ; to wit , even the sight of the Lords Salvation ; for so calleth hee CHRIST , and which word in the greeke ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifieth as much , as that hee is the author , yea , the verie treasurie and store-house where in all salvation is contayned : as hee is lykewyse called so by the Prophet ( Isai. 52.10 . ) and so clearlie distinguished from all others , who in Scripture were styled by the name of Saviours . Neyther is it , that wee must thinke that a corporall sight heere is onelie meant , for that was common ; but that with the eye of fayth also , which is speciall and proper onelie to the elect , hee sawe this blessed Babe to bee that salvation , preordayned and appoynted by the LORD ▪ promised , and now sent in the flesh , for the redemption of mankynd . Whence wee obserue , In that it is formerlie sayde , that this just and devote man , Simeon , wayted for the consolation of Israell , & had it revealed vnto him , by the holy Ghost , that before hee sawe death , hee should see the LORD' 's Anoynted : and now that his longing is satisfied , and that promise which was made vnto him ( as hee confesseth ) is fulfilled , wee see , that as the Godlie hunger and thirst speciallie after spirituall things , so they are ever heard in their Godlie desires , and in such things that concerne their salvation : therefore as in Davids words doubtlesse hee had sayde before , O Lord , I haue longed for thy salvation ; yea , my soule faynteth for the same : when wilt thou comfort mee ? and with the holie Patriarches ▪ ( as the Apostle showeth ) as hee had embraced the promise thereof spirituallie , which was made vnto him there anent ; so now at last , wee see , hee getteth him who was promised , to embrace in his armes corporallie ; and accordinglie acknowledgeth joyfullie , that his eyes now did see the Lords salvation . And so the Lords promise is performed , his longing satisfied , and his wayting accomplished . Let vs then onelie ( with olde Simeon ) wayte patientlie , and constantlie , for his consolations ; & rest assured that he is myndfull of vs , and his owne promises ; and in his owne good & fitte tyme will come vnto vs for our joye , and will make no tarrying . 2. Wee see the ground or cause of a peaceable and comfortable death ; to wit , a preceeding sight of the Lords salvation , which hee hath decreed to bee , by the Sonne of his loue , CHRIST IESUS ; and for whose sake and merit of his death , hee hath admitted such of mankynd to lyfe , as hee hath elected , for the manifestation of the ritches and glorie of his grace . This therefore is the right arte of dying well , to get true fayth , and to fix the eye thereof ( as the people in the wildernesse did ) vpon that true brasen Serpent , CHRIST IESUS , the Lord of lyfe . Incorporate thy selfe in him then , and there shal be no condemnation to them that are in CHRIST . Wrap thy selfe in his righteousnesse , and it shall bee lyke Elias mantle , which devyded the waters of Iordan : cleaue thereby to his crosse , and it shall be lyke that tree that made the waters of Marah sweet ; or Moses rod , which made a safe passage to Israell , thorow the red sea . Set the Arke of the Covenant in these waters , and from the desert of this world thou shalt haue a patent and pleasant path to that heavenlie Canaan : yea , tho stones were flinging about thy eares , to braine thee , as was done to that protomartyr Steven ▪ yet looking vp with the eye of fayth , & getting a sight of IESUS CHRIST , standing at the right hand of his Father , readie to receaue thee , thy departure shall bee most calme and comfortable ; and thy sinnes being silenced by him who is this salvation spoken of , thou shalt heare nothing but the sweet voyce of that blood of sprinkling , which speaketh better things nor the blood of Abell ; and dying , as it were , in the armes of thy Lord : As Iacob sawe with joye of heart , the chariots that Ioseph sent for him for his transportation ; so shalt thou see the glorious and blessed Angels sent for thee , and thy good workes following thee ; the one to guyde thee , and surrender their charge ; the other to gladden thee , and receaue their reward . 3. As wee see what is the ground of the peaceable death of the Godlie ; so on the contrarie , wee may perceaue what is the cause of the terrour of death in the wicked ; and that the memorie thereof so much tormenteth them before the tyme , that as Pharao did to Moses , they bid it goe packing out of their sight : even this is the cause thereof ; that being blinded by Satan , all the dayes of their lyfe , in committing sinne , & never once looking with a tearing eye of true repentance vpon them , therefore in death they never get a sight of this salvation of the Lords , nor haue they anie assurance , that hee who is the Saviour of the world , shall bee a Saviour to them : but on the contrarie , then they finde that hee who was their Tempter , beginneth to bee their Tormenter : then they begin to heare the clamours of their accusing conscience , to see the vglie shape of their sinfull soules , the dreadfull aspect of their haynous sinnes , the wrathfull face of the angrie Iudge ; Heaven closed aboue , to debarre them , as Adam was from the tree of lyfe ; and hell opened beneath , to swallow them , as the earth was to swallow vp Korah : then they beginne to feele the approaching flames of that infernall fyre , paynfullie to scorch them ; the worme that never dieth , drawing neare , to guawe them ; the wrath of GOD , that never shall bee appeased , most furious to astonish them ▪ and the infernall fiendes , who attende , to terrifie , and cruellie to torture them . In which wofull estate , to hyde themselues , is impossible ; to avoyde these miseries , inevitable ; and , to endure them , intollerable . Hence the sting of death shall torment them ; the rememberance of judgement , perplexe them ; the gulfe of despare , ( without hope or helpe ) swallowe them ; and the apprehension of eternitie , in easelesse & endlesse payne , confound them . O! who can then expresse their sad sorrow for sinnes past ; their agonizing anguish , for miserie present , and their trembling terrours , for the tormentes to come ? being justlie thus served , as they haue deserved : and finding at the dolefull parting of the sinfull soule , from the wretched bodie , ( whose meeting agayne , and re-uniting , to be a faggot in hell fire , shall be much more dolefull and dolorous ) no comfort from Heaven , nor earth ; the Creator , nor the creature ; but matter of confusion . The ground of all which deepe distresse beeing this ; Because the soule ( with olde Simeon here ) can get no sight of the LORDS Salvation . 4. Wee see here a neare and cleare way , howe to contemne all earthlie and worldlie thinges ; the bewitching loue whereof , hath made manie to make ship-wracke of a good conscience , and clogged their hearts so to the earth , that it hath debarred them for ever from the joyes of Heaven . Eeven this is the way ; Labour to get a sight of the Lord's Salvation ; which if thou doe , all other thinges will seeme but dung , and losse : and that which dazeleth the eyes of the wicked , with the glorie of them , ( wherewith Satan would haue tempted our SAVIOUR ) will appeare vnto thee , but as they are ; to wit , base dust , vayne tryf●es , and altogether worthlesse . Then , getting this comfortable , and contenting sight , thou wilt not care , tho thy eyes bee closed , from seeing anie other earthlie after-sight ; and wilt say rather with old Simeon , Let thy servant depart in peace , from seeing farther here , in respect of that sweet sight of thy salvation , which I haue gotten by grace , and long to haue it more clearlie , and fullie in glorie . Surelie , as when the three Disciples sawe this Salvation of the Lord in His transfiguration , they despysed all sights beside , and sayd , Bonum est nobis esse hic ; so will they who get this spirituall sight of Him , and assurance of salvation in Him , despyse all worldlie thinges , and say , that to be dissolved from them , and to be with Christ , is the best of all : whereas others , alia non despiciunt , quia non eum respiciunt ; and are so in loue with earth , because they were never acquaynted with Heaven . 5. If this was such joy to old Simeon , to see Christ Iesus , a poore Babe , in the estate of humilitie , that hee desired to depart in peace , O what joye is it and shall be , to His Sayncts , to see Him as He now is , in the estate of Glorie ? not ( as then ) vpon earth , but nowe in Heaven ; not amongst sinfull men , but glorious Angels , and spirites of the just : and not subject to passion , and injuries ; but now in exaltation , and inhabiting prayses . Old Iaakob was so ravished with joye , when hee saw Ioseph in Aegypt , that almost with the verie lyke words he cryed out with olde Simeon , Now let me die , since I haue seene thy face . The people of Israell also they shouted for joy , when the Arke of God came into the hoste : the earth it selfe lykewyse rang for joy , when the people saw Salomon anoynted , and crowned their king : and the Baptist also in his mothers wombe leaped for joy , at the approach of our Saviour , newlie conceaved . O then , howe shall the elect soule , departing out of this earthlie bodie , be ravished with joye , when it shall see Christ Iesus , glorious in the Heavens ; when it shall beholde that true Arke of God , and heare the Heavens ring with joyfull prayses of that true SALOMON , the King of kinges , and Lord of lordes , who sitteth vpon the Throne ? And if Moses face did shyne , when hee was but a few daies with the Lord on Horeb , and saw but His back-parts ; O , how shall they shyne , then , who in all aeternitie shall see Him face to face , vpon that heavenlie Mountayne ? Or if those servantes of Salomons were pronounced blessed , who stood before him , and heard his wisdome ; how much more blessed shall His servantes and sonnes bee , who is greater than Salomon , who in those Coelestiall Mansions stall stand before Him , heare Him , see Him , and for ever liue with Him ? Whom to see , is felicitie ; to heare , is heavenlie melodie ; and to liue with Him , a most blessed societie . 6. Last of all , these words of olde Simeon , decanted neare his death , are called The Song of Simeon ; beeing heerein lyke the Swan , who is sayde to sing sweetlie , about that tyme when death approacheth vnto her : Wherein wee see , what way to make our death joyfull , and comfortable vnto vs ; wherein we may not begin to sorrow , but to sing , to wit , with Simeon , who is sayd to be a just and devote man ; to leade a holie lyfe , and embrace offered salvation : and so we shall die a happie death , and eschow damnation . Sow then in tears betyme , if thou wouldest reape in joy ; and let thy tears here , prevent thy terrours hereafter ; a holie lyfe , a hellish death ; and true sanctification , aeternall condemnation . Having thus expounded this Text , I made choyse thereof in this Funerall Commemoration of the la●e Right Reverend Praelate , our most worthi● Diocesane , and Ordinarie , for these respects : 1. Two days before his happie departure , having an earnest desire to participate of the blessed Communion , with vs his Clergie , Ministers of Aberden● , and ordinarie Assessors ; when , most devotelie , hee with vs had receaved that blessed Pledge of his Salvation , there was read vnto him thereafter this portion of holie Scripture : vnto which wordes of olde Simeon , Lord , now let thy servant depart in peace , &c. ( with his eyes lifted vp ) hee gaue an heartie AMEN . This being then the portion of Scripture which was read , & whereof he so tooke holde before his death , I haue now made choyse of at this tyme , after his death , to expound . Next , with this Text , and him who vttered these words , to wit , olde Simeon , this Reverende late Praelate most fitly in these things is found to symbolize : 1. Simeon was an old man ; and so the Lord honoured him , in whose Funerall Commemoration these words are handled , with many years , and a full age , which is a Crowne of Glorie , being found in the way of Righteousnesse . 2. Simeon was a devote and just man ; and so was this Religious Praelate , adorned both with Pietie and Equitie ; devote towardes God in his worship of Him , and just towardes men in his dealinges with them . 3. Simeon was of good report amongst his people ; and so was this worthie Praelate , as Paull willeth a Bishop to bee , of good report , even amongst those that were without ▪ and of a singular both great respect and good report amongst them that were within , both in Church and Policie . 4. Simeon was a Priest in the Iewish Church ; so this Venerable & Honourable Mā was a Praelate in the Christian Church ; advanced to that top of Eminencie , for his lyfe and learning ▪ worth & wisdome , godlinesse and gravitie . 5. Simeon now stricken in age ▪ having gotten a sight of the LORD'S Salvation , desired to depart in peace ; Even so this Reverend and Glorified Praelate , beeing also stricken in age , having not onelie gotten himselfe a sight of the LORD'S Salvation ; but also having given , by his manie years preaching , a sight thereof to others ; at last having finished his course with joye , hee desired lykewyse to depart in peace , and be with his LORD . Of whose blamelesse lyfe , sound literature , vigilant care , sober conversation , good behaviour , hospitall heart , ( all relucent Vertues requisite in a Bishop ) besides his kyndnesse and cowrage , prudence and patience , worth and other Vertues , rare partes , and just prayses ; seeing my Reverend Colleagues which went before , haue more amplie discoursed , ne ligna in sylvas feram ; and that my Speach seeme not to wrong , by a ruder rehearsall , and needlesse tautologie , what so truelie & worthilie hath beene alreadie spoken , I can not but abruptlie ende ; deploring the losse which both Church and Common-wealth sustayneth in him ▪ who ( as yee all knowe ) was borne honourablie , lived amongst vs piouslie , preached the Trueth powerfullie , mayntayned the same couragiouslie , ruled in this Church prudentlie , died at last most comfortablie , and nowe resteth ( wee hope ) vvith CHRIST IESUS in Glorie aeternallie : To whom , with the Father , and the holie Spirit , be ascribed all Honour , Glorie , Majestie , Prayse , Power , and Dominion , for ever and ever , world without ende : AMEN . HOLINESSE TO THE LORD , OR A SERMON Vpon the 36 Verse of the 28 Chapter of Exodus : In Commemoration of the most worthie and Reverend Praelate of blessed memorie , PATRICK Bishop of ABERDENE ; Preached by IAMES SIBBALD , Doctor of Divinitie , and Minister of Sainct NICOLA'S Church of Aberdene , Apr. 16. 1635. EXODUS xxviij . vers . 36. And thou shalt make a plate of pure gold , and graue vpon it , lyke the engravings of a signet , HOLINESSE TO THE LORD . THE CONTENTS . I. THe Introduction . Our purpose , n. 1. Intention of Gods Spirit here . The dignitie of the high Priests garments , n. 2. II. The first part . Of the plate , or holie crowne . What it was , n. 1. What signifieth a crowne , n. 2. What signified this crowne of Priesthood ▪ n. 3. The crowne of Christians , n. 4. The crowne of Christian Bishops , n. 5. The Pope his crowne touched , n. 6. III. The second principall part . The Inscription , HOLINESSE TO THE LORD . The words explayned , n. 1. GODS Great Name , n. 2. IV. HOLINESSE belonging to the LORD , divided into three branches . The first branch : HOLINESSE belonging to GOD , considered in Himselfe . What is HOLINESSE , n. 1. HOLINESSE essentiallie belongeth to God , n. 2. His Holinesse substantiall , n. 3. Dependence of our holinesse from it , n. 4. The infinitnesse of it , n. 5. His goodnesse admired , in beholding our impuritie , n. 6. V. The second branch . How Holinesse belongeth to God , in respect of his wayes . The first degree . Hee neyther doeth nor willeth evill , n. 1 , The second degree , Hee willeth not evill in anie condition , nor for anie ende whatsoever , n. 2. The third degree , Impossible it is for Him eyther to will or doe evill , n. 3. The fourth degree . Hee hateth vnholinesse , and that infinitelie , n. 4. Praedetermination to evill , contrarie to His Holinesse , n. 5. Evasions of the praedeterminants , rejected , n. 6. The objection taken from Gods concurrence , answered first , n. 7. The second answere , n. 8. The argument from giving power to sinne , and from permission thereof , answered , n. 9. Our evill is from our selues , n. 10. VI. The third branch . HOLINESSE belongeth to God , in respect of all that pertayne to Him. The whole world His holie Temple , n. 1. Man a more holie Temple , n. 2. Man's holinesse at his creation , n. 3. His holinesse in his restauration , n. 4. Great necessitie of holinesse now in all men , n. 5. Our defect herein lamented , n. 6. The Holinesse of the Priest , how great it should bee , n. 7. VII . Transition to the prayse of the Bishop of ABERDENE . Reasons of his renewed prayse , n. 1. His judgement , n. 2. Learning ▪ n. 3. Prudence , n. 4. His eloquence , n. 5. His magnanimitie , n. 6. His holinesse in advancing Gods glorie , n. 7. His care to advance Learning , n. 8. His care of planting Churches , n. 9. His integritie , n. 10. His holinesse in private lyfe and death , n. 11. The Conclusion , n. 12. I Haue made choyse , this day , of this Text , both that I may aedifie you in Holinesse , and that I may performe that duetie , and pay that debt , which I owe to the Vertues , and Memorie , of our Holie , Reverend , and Worthie Praelate , of blessed memorie . The holie Prophet Moses , in praeceeding verses , in this now read , and in some following after , setteth downe the direction of GOD , concerning the Holie Vestments of Aaron , and his sonnes , who were to succeed him in the Office of the high Priest. Glorious were those Vestments ; giving the high Priest more than a humane splendor . Glorious , 1. considered in themselues , and with reference to the high Priests Dignitie , and one of the most precious things in the world ; highlie esteemed , and most carefullie kept by the Iewes , as you may see at length in Iosephus . Whence Iesus , the sonne of Syrach , speaking of this , ( Eccles. 45.7 . ) sayth , that God beautified or blessed the high Priest , with comely Ornaments ; and cloathed him with a Robe of glorie . Hee put vpon him perfect glorie ; and strengthened him with rich Garmentes . And vers . 13. Before him there were none such : neyther did anie stranger ever put them on ; but onelie his children , and his childrens children , perpetuallie . 2. Much more precious yet were they in respect of their signification ; which was , 1. of the incompable excellencies of Christ Iesus , that great high Priest for ever , who is the ende of the Lawe , adorned with all perfections , whereby hee is to GOD most acceptable , and most venerable to vs. 2. Of the excellencie required in those of that place , whether vnder the Law , or vnder the Gospell ; which challengeth greater perfection . That ( sayeth Beda ) which outwardlie did shyne in the Ornamentes of the Priestlie Vestmentes , should inwardly be deeplie seated in the mynds of our Priestes ; being spirituallie vnderstood ; and should outwardlie shyne glorious in their actions , aboue the ordinarie vertues of the faythfull . It is not anough for them , to be lyke vnto other men , though good : for the Priestlie Authoritie ( sayth Ambrose ) requireth a singular weyght of vertues , and a most serious endevour therevnto . So Greg. Nazianzen , speaking of sainct Basil , sayeth , that hee accounted the vertue of a private man , to stand in fleeing of evill , and attayning to some degree of goodnesse : But that it is blameable in a Praelate , not to bee excellent ; since even by his excellencie scarce can hee drawe people to a mediocritie of vertue . The Christian Church hath thought it good , to enjoyne her Priestes , even an outward habit , and conversation , differing from that of others : But much more different , and much more excellent , should bee the inward disposition , and vertues of their mynd , which is before God of great pryce . Let the Priests be cloathed with Salvation ; and the Sayncts shall shout for joye . PSAL. cxxxij . 16 . In the wordes which I haue read , a singular piece of this holie Vestment is commanded to be made ; to wit , the plate of the holie Crowne , having this inscription , HOLINESSE TO THE LORD . Let vs consider , 1. The Crowne it selfe : 2. The inscription of it . The accomplishment of this commandement heere concerning it , is set down , EXOD. xxxix . 30 . And they made the plate of the holie Crowne of pure golde , & wrote thereon a wryting lyke to the ingraving of a signet , HOLINESSE TO THE LORD . SO LEVIT . viij . 9 . And hee put the Mitre on his head : also vpon the Mitre , even vpon his fore-front , did he put the golden plate , the holie Crowne , which the Lord commanded Moses . ECCLESIAST . xlv . 12 . He set a crowne of gold vpon the mitre , wherein was ingraven HOLINESSE ; an ornament of honour , a costlie worke , the desire of the eyes , goodlie and beautifull . Here it is called a plate of golde , EXOD. 29. a crowne of holinsse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was , as it were , a semi-circle , from the one eare , to the other , vpon the fore-front of the mitre , tied behind with a blew lace , EXOD. xxviij . 37 . And thou shalt put it on a blew lace , that it may be vpon the mitre : vpon the fore-front of the mitre it shall be . Iosephus sayth , that beside the ordinarie Cap of the Priestes , the high Priest had another , which a golden crowne did compasse , in a threefold order . His words are these ; The high Priests Hat was such as the other Priestes vsed ; on which there stood another sewed therevnto , and flowrished with Hyacynthyn . This , after a triple order , was environed with a golden crowne , in which there were divers vessels of gold , made after such a sort as may be seene in that herbe which we call Daccharus ; and amongst the Grecian Herbalists , Henbane . But the Scripture , though verie exact in the description of these garmentes , mentioneth no such thing . Howsoever , the plate was the ornament , and , as it were , the crowne of the high Priests crown . And indeed it was a kynd of crown covering a good part of the head , from the one eare , to the other before , vpon the Mitre . A Crowne was appoynted , to adorne the head , the most eminent , and most absolute part of the bodie ; to declare , that it signified the greatest and most excellent thing . No greater thing amongst men , than Vertue ; and the reward thereof , Honour , as the Philosopher calleth it . Therefore a Crowne was vsed , to signifie Holinesse , Ingine and Learning , Cowrage and Victorie , and finallie , high Dignities , Ioye , and Felicitie therein . All this was signified by a Crowne . Hence whatsoever in lyfe is perfect , and excellent , even the top , ende , consummation , and perfection of everie thing is so called . He that sayth a Crown , sayth al this . Ecclesiasticus 1.2 . The feare of the Lord is Honor , & Glorie , Gladnesse , & a Crown of rejoycing Ecclesiasticus 25.6 . Much experience , is the Crown of old men ; & the feare of God , is their glorie . Plinie sayth , that a Crowne was not given of olde to anie , but to GOD. The Hebrew Doctors make a three-folde Crowne , of Kingdome , of Knowledge , and of Priesthood . Of which last wee are now more particularlie to speake . This Crowne was given to the high Priest by God ; 1. Because he was a type of Christ , who is not only a Priest , but also a King ; a King , whose Kingdome is ●n everlasting Kingdome , and whose dominion hath no end . DAN . vij . 14 . And this is marked by Clem. Alexandr . who sayeth , that the golden Hat of the high Priest , exalting him , did signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Royall power of our Lord. 2. To signifie the dignitie of his priestlie Office , and the excellencie or Crown of Vertues , wherwith such should be adorned , both then and now . For if the dignitie of high Priests was so great vnder the Old Testament , and their Vertues answerable therevnto ; how much greater is the dignitie of Priesthood vnder the New Testament , and of Vertues requyred to it ? 2. COR. 3.7 . If the ministration of death written and ingraven in stones , was glorious , &c. how shall not the ministration of the Spirit be rather glorious ? For clearing this , it shall not be amisse , shortlie to looke to the Crowne of all faythfull Christians . W● finde in the ancient Monumentes of the Christian Church , that all Christians after Baptisme were crowned . This ceremonie indeede was not vsed before Tertullian , nor in his tyme , as appeareth by his booke de corona militis . Yet was it in vse in the tyme of Nazianz. as appeareth by his 23 Oration ; where hee desireth Hero the Philosopher , to come to him , that he might crowne him . So Orat. 40. So Chrysost. Homil. ad baptizatos , concerning the vertue of Baptisme . Severus Alexand. lib. de Baptismo , most playnlie expresseth it . So the forme of Baptisme , according to the forme of the Ethiopians . All Christians are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Royall Priesthood . 1. PET. 2.9 . Nothing is so Royall , sayth Leo , Serm. 3. in annivers . die suae assumptionis , as that our soules being subject to GOD , should rule the bodie : Nothing more Priestlie , than to consecrate to GOD a cleane conscience , & to offer to Him vnspotted sacrifices of pietie , vpon the Altar of our heart . Unspeakable is the matter of joye that wee haue , through the benefit of Baptisme : wee are fred thereby from the servitude of Satan . Therefore sayeth Tertullian , When one is baptised , the Devill perceaveth him plan● libera●●m , truelie delivered out of his hands . And Nazianzen calleth Baptisme , a freeing of vs from servitude . Yea , by it wee are advanced , not onlie to Liber●ie , but also to the Dignitie of GODS Children : for it is the washing of the new birth , TIT. iij. 5 . Hence Chrysost. By Baptisme we become free : and not onlie free , but also righteous ; and not onlie that , but also Children : and not onlie Children , but also Heyrs : and not only Heyrs , but also the Brethren of CHRIST , and joynt-Heyres with Him. Hence also another of the Ancients calleth Baptisme Coelestis Regni comparationem , the obtayning of the heavenlie Kingdome . By it CHRIST becommeth our Crowne . In that day , the LORD of Hostes is vnto vs for a Crown of Glorie , and for a Diademe of Beautie , ISAI 28.5 . And wee by it obtayne a title to the incorruptible Crowne of Glorie ; which vndoubtedlie wee shall receaue , if wee , as a Royall Priesthood , or Priestlie Kings , fight valiantlie the Battels of the LORD . This is that Crowne of lyfe , which the LORD hath promised to them that loue Him , IAM . 1.12 . Which none getteth , but he that stryveth lawfullie , 2. TIM . 2.5 . And which everie one receaveth , that doeth so . Be thou faythfull vnto the death , and I will giue thee a Crowne of Lyfe ▪ REV. 2.10 . This is that incorruptible Crowne , 1. COR. 9.26 . And which fadeth not , 1. PET. 5.4 . The beautifull Crowne of Amaranthus , sayeth Clemens Alex ▪ is layd vp for him that doeth well : it is Heaven alone , and not the earth , that can bring foorth this Flowre . This onlie Flowre fadeth not , and hence hath this name ▪ To this purpose Sever. before cited , sayth , that at this Ceremonie , the prayer was , The Lord make you worthie of His heavenlie Kingdome ; and in stead of this corruptible crowne , crowne you with the Crowns of Righteousnesse and good workes . To signifie and remember these things was this Crowne given to all Christians . If the dignitie of all Christians , if their combates , cowrage , and hope , bee so great ; how much more is it with the spirituall rulers , whose duetie is to leade and bring them to the Crowne ? According to the ancient phrase , all Christian Bishops are summi Sacerdotes , high Priests : albeit in the third Councell of Carthage this Title was forbidden , because by some abused , to cherish their ambition . Great is their preheminence , great and manie their battels ; wherein if they acquyte themselues worthilie , there abydeth them a farre more glorious Crowne , than others , 1. PET. 5.4 . The Civicke Crowne , or Garland , was much esteemed of amongst the Romanes . Plin. calleth it , the most notable testimonie of militarie vertue : yet was it given for the saving of one . How much then was the Crowne to bee esteemed , which was called Graminea , given for the safetie of the whole Armie ? Plin. Such a Crowne belongeth to a faythfull Bishop . He not onlie saveth his owne soule , but the soules of manie . They that turne manie to righteousnesse , shall shyne as the starres , for ever and ever , DAN . 12.3 . What more Divine thing can there bee , than to bee a worker with GOD , in procuring the salvation of men , for whom the Blood of CHRIST was shed ? Of all Divine Perfections , ( sayeth that olde Wryter that goeth vnder the name of Dionysius the Areopagite ) it is the most Divine , to bee GOD'S Fellow-worker ; especiallie in so Divine a worke , as is the saving of soules . What advantageth it a man , to gayne the whole vvorlde , if hee lose his soule ? There can bee nothing aequalled to the soule , ( sayeth Chrysostome ) in the whole world : and therefore sayeth hee , Though thou wouldest giue huge riches to the poore , yet shouldest thou doe more , by converting one soule . How glorious a thing had it beene for a man , to haue beene a worker with GOD in the framing of this worlde ! But ( to applie to our purpose the wordes of that same golden mouth ) GOD giveth a greater honour to Pastors ; to whom Hee sayeth , as it were , I haue made Heaven and Earth ; but I giue thee power to make Earth Heaven : I haue made cleare Lightes ; but make thou more cleare : thou canst not make a man ; but thou mayest make him gracious , and acceptable vnto Mee . Hence they are sayde to saue , IUDE ▪ 23. 1. COR. 9.22 . 1. TIM . 4.16 . IAM . 5.25 . Thus yee see that Christian Bishops haue their Crowne , and that precious . Their outward Crowne , though olde , can not bee compared vnto it : it is but a small resemblance thereof . If anie man will strayne the wordes farther , and labour to finde the Pope's triple Crowne of Golde heere , his travell will bee lost : For that is exalted not onlie aboue the Church , but also aboue the Crowns of Kinges , directlie , or indirectlie : and the inscription ( as if that of Christ's Vicar were too base ) is a Monarch , a Spirituall King : so Cajet . Cathar . and Salmer . speake , sayeth Lorinus . Yea , and as if this were too small , hee is intituled , The sole Emperour in the world . Neyther stay they heere ; hee is to his flatterers , Vice Deus : Omnipotentiae Pontificiae Conservator : another God , as it were , and conserver of the Papall Omnipotencie : and , in a word , Optimum , Maximum , sempi●ernum Numen in terris , as Stapleton calleth him . This Crowne of our high Priest , was onelie the Crowne of Pristhood ; and no inscription in it , but Holinesse to the Lord. Who , I pray you , gaue the Pope such a crown ? Christ ? His owne Kingdome was not of this worlde , IOHN 18.36 . And all that Hee promised to S. Peter , was to giue him the Keyes of the Kingdome of Heaven . HEE is nowe indeed crowned with Glorie and Honour ; but on earth was crowned with Thornes ▪ Did saynct Peter weare a Crowne of Golde , who sayde truelie , Golde and Silver I haue none ? It is saynct Bernard's argument . Though the Churches estate then had beene most prosperous , would saynct Peter haue worne such a Crowne , who would not haue his head vpwardes vpon the Crosse wherevnto hee was nayled , as was the head of his Saviour ? But Constantine , they say , gaue this Crowne of Golde , and the earthlie power with it , vnto Silvester , and his successoures . This of all Fables the most impudent , hath beene long since solidlie confuted . Yea , more , I am perswaded , that those holy Fathers , and blessed Martyres , that first did holde that Sea , would not haue accepted of such an offer , though it had beene made . The Crowne they thought vpon , was the Crowne of Martyrdome . They thought deeplie vpon Christ His Crowne of Thornes . If Godfray of Bulloyg●e , proclaymed King in Hierusalem , refused a Golden Crowne , because Christ there had worne a Crowne of Thornes ; what would they haue done ? By that Crowne of Thornes , sayeth Gregorie Nazianzen , I haue learned to crowne my selfe with severitie of lyfe . So Clemens Alexand ▪ sayeth , wee ought not to haue so much as a Crowne of Flowres , since our Lord was crowned with Thornes . What would these , and the rest of the holie Fathers say , if they did now see the Papall Crowne ▪ Yet even they are called to bee witnesses of this earthlie Crowne , and Monarchie . But wee might wryte vpon their Statues , as some did vpon that of Brutus : when Caesar vsurped in Rome the lyke superioritie , Vtinam viveretis ; O that you were alyue . Yea , they liue , and by their writs proclayme alowde with ESAI , 25.1 . Woe to the crowne of pryde . They cry to all that haue eares to heare , That the Crowne of the greatest Prelate then , was this holie Crowne , wherein was ingraven , HOLINESSE TO THE LORD : the inscription which now wee come to . And graue vpon it lyke the ingraving of a signet , HOLINESSE TO THE LORD . HEre is the second part , the ingraving vpon this Crowne , HOLINESSE TO THE LORD . This was not lightlie insert , but ingraven , EXOD. 39.30 . and that with the ingraving of a Signet , Scriptura distincta , sayeth the Chaldean interpreter , that it might bee easilie and clearlie read . Iosephus seemeth to thinke , that GOD'S NAME was onlie ingraven heere : On the same ( sayeth hee ) there was as it were a band of Golde , on which the NAME of GOD was ingraven . So Philo ; Vnto this Crowne ( sayeth hee ) was prefixed a Golden Plate , having foure small letters ingraven in it . So Hierome also . It may bee sayde , that they exclude not the ingraving of Holinesse , when they mention the ingraving of GOD'S NAME . If their wordes admit this exposition , it is well ▪ but though they would not receaue it , yet the wordes of holie Scripture are so cleare , that I make no doubt to thinke with others , that both this Great NAME of GOD ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and HOLINESS● also was ingraven ▪ Let vs therefore speake shortlie , 1. of this Great NAME ; and 2. of the Holinesse wherevpon chiefelie wee intende to insist . The NAME of GOD ingraven here , is that GREAT NAME , which the Iewes called Secret , or Wonderfull , IUDG . xiij . 18 . Iosephus speaking of Moses , sayeth , That GOD declared vnto him His proper Name , before vnknowne to men ; Whereof ( sayth hee ) it is not lawfull for mee to speake . Philo sayeth , that this Name is called INEFFABLE ; because it is lawfull for them onelie that are purged by wisdome , to heare and name it in Divine Service ▪ and to none else . Greg. Nazianz . sayeth , that it was in great veneration amongst the Iewes , and Ineffable . So Theodoret. This Name amongst the Iewes is called Ineffable ; and they forbid the pronouncing of it . So Hierome calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and in lyke manner doe others , both Greeke and Latine Fathers , speake of it . But whatsoever bee the pronouncing of it , wherevpon it is not pertinent for vs to stay , thus much can not bee denyed , that it signifieth GOD'S BEING , and that as perfectlie as can bee . No name can perfectlie expresse GOD ; because of the infinitenesse of His nature . Wee are but men , and therefore can not speake of GOD , but with an humane tongue . Wilt thou aske ( sayeth Nazianz . what is GOD , which neyther the eye hath seene , nor the eare hath heard , nor hath entered into the heart of man ? Why desirest thou that to bee expressed by the tongue , which the heart can not conceaue ? Truelie , GOD is such a Thing , that when It is sayde , can not bee sayde ; and when It is esteemed , can not bee esteemed ; and when defined , ipsa definitione crescit . That which is ( sayeth Tertull . or whosoever was author of the Booke De Trinitate , ascrybed to him ) according to that which It is ▪ can neyther bee expressed by humane speach , nor perceaved by humane eares , nor bee taken vp by humane sense . Wee can not conceaue GOD , but imperfectlie , or confusedlie : and our knowledge is the fountayne , and obstetrix sermonis , that which bringeth foorth our speach . Yet haue wee no name that more expresslie and distinctlie signifieth GOD , than that which is heere : for it signifieth such a one that is per essentiam , by His Essence , and from none other ; whose Being never began , nor shall ende ; in whom is nothing by-past , or to come ; no vicissitude , or change ; but such a One , as is aeternall , being All at once , the Fountayne and originall of all Being ; contayning in Himselfe vnited ▪ and eminentlie whatsoever can be . Thus it explayneth the Divine Essence , the ground of all Divine Perfections : so that no name can manifest it more inwardlie , or better . Hence the LORD being demanded of Moses , concerning His Name , EXOD. 3.14 . answed . I AM that I am : thus shalt thou say vnto the children of Israell , I AM hath sent mee vnto you . And EXOD. 6.2 . hee groundeth his veracitie or fidelitie vpon this ; And GOD spake vnto Moses , and sayde vnto him , I am the Lord : and I appeared vnto Abraham , Isaac , and to Iacob , by the Name of GOD ALL-MIGHTIE , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but by My NAME IEHOVAH was I not knowne vnto them . That is , I so appeared vnto them , that I did show , that I was able to giue the land of Canaan vnto them ; and so , that I was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD ALL-MIGHTIE ; but by this Name IEHOVAH was I not knowne vnto them ; for then did I not performe My Promise : but now shall yee know , by the effect , the power of this NAME ; even that I AM ▪ and that I giue being to my Promises ; calling the thinges that are not , as if they were . That which I haue promised , and which heretofore I haue declared to bee possible to mee , I will now reallie performe ; and so will show my selfe to bee IEHOVAH . Most justlie then is GOD called by this Name , which signifieth BEING : For not onlie giveth Hee Being to His Promises , and to all thinges else that haue anie being ; but also in respect of His Infinitenesse , Hee contayneth in Himselfe all perfection of Being . Hee is Independentlie ; Hee is Aeternallie ; contayning and filling all Duration , Revel . 1.8.16.5 . Hee is Immenselie , contayning and filling all space . Hee is Vniversallie , contayning Formallie , or Eminentlie , all that is . Hee is the Fulnesse of Being . Whatsoever Goodnesse , Beautie , Perfection , or Being , is in the creature , is in Him infinitelie more perfectlie , and fullie . This Being is so proper to Him , that all other things compared to Him , are not : they are nothing , but in so farre as they are from Him , and in Him : for of Him , and through Him , and to Him , are all thinges , ROM . 11.36 . ISAI . 40.17 . All nations before Him are as nothing , and they are counted to Him lesse than nothing , and vanitie . The Ethnickes saw this darklie ; and therefore Plato called GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hence Nazianzen calleth Him the infinite and vnbounded Ocean of Essence : and sayeth , that Hee onlie hath no name , and yet all names . All , because all are contayned in Him : and yet Hee is sayd to bee none of these ; because Hee is aboue all thinges which wee can conceaue . Well , therefore , was this Great and Glorious Name put heere , to ground His Holinesse , to crowne and protect all the beautie of the high Priest , as saynct Hierome marketh ; and to signifie , both to high Priest , and to vs , that in Him , and by Him , wee liue , and haue our beeing ; which is Philo's observation . Thus having adored HIS GREAT NAME , wee come to consider HIS HOLINESSE . Holinesse . HOLINESSE was ingraven , together with GOD'S NAME , for three causes , ( as it is well observed by Cajetan● ) 1. To show , that GOD is Holie in Himselfe , agaynst those that thinke vnreverentlie of the Divine Nature , and ascrybe to it thinges vnbeseeming One that is infinitelie pure . 2. To show , that HOLINESSE is in all His works ▪ agaynst those that are bolde to open their mouth to accuse His Providence , and Governement . 3. To show , that it should bee in all thinges that haue reference to Him ▪ as well the inward motions of the mynde , as outward actions , sacrifices , and oblations ; agaynst those that are prophane . This order wee shall follow ; and therefore , ( by GOD'S Grace ) for opening vp of this poynt , wee shall show you , that HOLINESSE belongeth to the LORD ; 1. Considered in Himselfe : 2. Considered in His workes ▪ and wayes : 3. Considered with reference to those that serue Him , especiallie that are Priestes , or high Priestes . For clearing of the first branch wee will , 1. show , what is HOLINESSE ; and then wee shall applie it to GOD , considered in Himselfe . HOLINESSE and HALOWING , sayeth Aug. is not altogether of one kynde : Meat and drinke are sanctified by the word and prayer , 1. TIM . 4.5 . notwithstanding whereof they goe into the draught , and are cast out . Wee learne therefore , sayeth hee there , that there is some kynde of Holinesse , and , as it were , a shadow of Sanctification ; which is not sufficient for attayning Salvation . Thus , sayeth hee , the vnfaythfull husband is sanctified by the faythfull wyfe . 1. COR. 7.14 . Yet may hee not therefore bee secure , as if he could come to lyfe not baptized , and not renewed . In lyke manner speaketh hee there of th● Holinesse of the children of the faythfull , not baptized . But to leaue this , for taking vp the nature of true Holinesse , wee are to marke , 1. That Holinesse formally is Puritie , and cleannesse of affection , in respect of sinne , contrarie to the impuritie & filthinesse thereof , 2. COR. 7.1 . Let vs cleanse our selues from all filthinesse of the flesh and spirit , perfecting holinesse in the feare of God. Puritie then it is whereby the blot and spot of sinne is taken away . Therefore that learned and ancient Wryter who goeth vnder the name of Dionys. Areopag . defining Holinesse , sayeth , that it is Puritie altogether vnspotted , fullie perfect , and free of all sinne . 2. Obserue , that this puritie of the mynde , and perfection thereof in our thoughtes , affections , words , and actions , can not bee had , except our myndes and affections , bee conforme to GOD , the Supreme PURITIE ; the participation of vvhome alone maketh pure . Hence Gregorie Nazianzen descrybeth Holinesse , to bee a conversing with GOD. 3. Consider that this conformitie can not bee had , except these thoughtes , affections , and actions , bee conforme to GOD'S aeternall Lawe , the supreme Rule of their perfection . As the conception of the mynde of GOD , or Idaea , is the rule of naturall perfection ; so His aeternall Lawe is rule to all perfection supernaturall . His owne nature and essence is the prime , and originall source , of all both naturall and supernaturall perfection . Thence aryseth , according to our conceaving , His Lawe aeternall : I say , according to our manner of conceaving : for otherwayes it beeing nothing else but the rectitude and strayghtnesse of His Divine reason ; is in effect nothing else but His owne essence , or Himselfe . From all this followeth , that hee is Holie , and perfectlie Holie , who is so conforme to GOD , that his thoughtes , affections ▪ and actions , are perfectlie conforme , and justlie answerable to His aeternall Lawe . Not then that which wee will , is holie , wherewith Augustine vpbraydeth the Donatistes ; but that which is agreeable to the Lawe of GOD. Hence also appeareth , that besides the morall goodnesse vvhich is in our vertues , there is a goodnesse of holinesse , which consisteth in convenientia cum natura rationali , in agreement with reason . But this ryseth vp higher , and standeth in a conformitie with that good , perfect , holie , and acceptable will of GOD , ROM . 12. With this description of Holinesse , agreeth that of saynct Basill , wherein hee sayeth , that Holinesse importeth Puritie , from all bodilie and materiall taynting , and freedome from composition . To it also agreeth the Hebrew KADASH , signifying to separate : whence KADOSH , that which is seperated from thinges vncleane and prophane , as also the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Hesychius expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pure ; as hee doeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also . Thus wee haue layde the ground ; let vs now apply it , and see how this Holinesse is in GOD Himselfe . HOLINESSE belongeth to GOD , considered in Himselfe , other wayes than to vs , and farre more excellentlie . As is His Being , so is His Holinesse . Now His Being , as wee haue showne , is everie way perfect ; having nothing of not-being , nothing of imperfect being ; but altogether full , absolute , and infinite . It is so with His Holinesse , which will more clearlie appeare by these following considerations : First , His Holinesse is not accidentall to Him , as ours . His Divine will and manners are conforme to His aeternall Lawe , essentiallie , and from within . By Himselfe , and by His owne essence , is Hee holie : albeit according to our manner of conceaving His aeternall Lawe , the puritie and loue in His mynde and will aryse from His essence ; yet indeed His puritie is nothing else , but His owne essence , as it hath ratione● voluntatis : and so Hee is not onlie holie , but Holinesse it selfe . For puritie of affection , wherein Holinesse standeth , is nothing else , but the loue of GOD. Now GOD is loue , 1. IOHN 4.8.16 . This no creature is ▪ nor can bee : all their holinesse is by some thing supernaturall added to nature . Hence no creature by nature can bee vnpeccable , or free of possibilitie of sinning . I knowe , some Schoole-men thinke , that a creature even by nature vnpeccable , is possible . But farre truelie it is mayntayned by others . That no reasonable creature can bee made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , free of libertie and power of sinning . Thom. part . 1. quaest . 63. Scotus , 2. distinct . 23. quaest . 1. Augustine proveth the mutabilitie to evill that is in the creature , from this , that it is made of nothing . Wee say ( sayeth hee ) that there is not an vnchangeable , good , but the one , true , blessed GOD ; and that these things which Hee hath made are good ; because from Him , yet mu●●bili● , quod 〈◊〉 de illo , sed de nihilo facta sunt , changeable , because not made of Him , but of nothing . To this same purpose speaketh Gregor . Nyssen . This reason extendeth it selfe not onelie to the thinges which are , but also to all that are possible ; for those also should bee made of nothing . So Immortalitie is a proper attribute of GOD , 1. TIM . 6.16 . and can not by nature belong to anie creature . Nowe this in the phrase of Ambrose , and other Ancientes , is an impossibilitie to die by sinne . From this it followeth , That His Holinesse is a substance , as His will , power , &c. whereas that of the creature is but a qualitie , and comprehendeth many actes of the vnderstanding and wil. There must bee in the vnderstanding , light of fayth , or glorie ; in the will , religion , charitie , and other vertues , praevious , or subservient therevnto . The Grace of GOD serving to this effect , is manifolde ▪ 1. Pet. 4.10 . Thirdlie ; His Holinesse is independent , and that from which our holinesse manie wayes dependeth : ● . Ours dependeth from Him , and His Holinesse , as from the originall and efficient . His Divine Essence is the roote and fountayne of all Holinesse and Puritie in the creatures . It is Hee that infuseth grace in Angels and men , that converteth vs vnto Himselfe ▪ and purgeth our sinnes , Heb. 1.3 . and washeth vs , Revel . 1.5 . and giveth vs both the light of fayth , and all other supernaturall graces : Everie good gift , and everie perfect gift , is from Aboue ; and commeth downe , from the Father of Lightes , Iam. 1.17 . Levit. 20.8 . I am the LORD , which sanctifieth you . 2. Our holinesse dependeth from Him , as from the object ; for it standeth in loue of Him , and in conjunction with him . Holinesse is Puritie : and therefore , as impuritie aryseth from the touch of thinges vncleane , bodilie , or spirituall ; so puritie from cleaving and adhering of the affection to thinges that are cleane . Now , of all such , the most pure is OOD : Hee is Light , and there is no darknesse in Him at all , 1. Iohn 1.5 . Where Hee is not , nothing is cleane ; vvhere Hee is , nothing vncleane . Therefore , Holinesse is called by saynct Peter , ( Chap. 2. vers . 1.4 . ) a participation of the Divine nature . 3. Which followeth hence , our holinesse dependeth from Him , and His Holinesse as from the Rule . Hee hath none , to whom Hee should conforme Himselfe : but , on the contrarie , His eternall Lawe , which is Himselfe , because nothing else , but the rectitude of His Divine Reason , is the Rule and Exemplar , to which all should bee conforme , that would bee holie , Levit. 11.44 . Yee shall bee holie , for I am holie . And Chap. 19.2 . And Chap. 20.7 . 1. Pet. 1.16 . 4. It dependeth from Him , as from the ende . All holinesse of the creature , is directed to the prayse of the glorie of His Grace , Ephes. 1.6 . as to the ende . And therefore is everie one sanctified , that is holie ; that he may cleaue to God , as to his last end : honour , prayse , and glorifie Him : For of Him , and through Him , and to Him , are all thinges : To whome bee glorie for ever , Amen . Rom. 11.36 . Fourthlie : His Holinesse is altogether infinite . 1. Intensiuelie : for Hee loveth Himselfe , as much as Hee is louelie ; and as great puritie is there in His loue , as in the perfection of His essence . Hee loveth the creature indeede , but for Himselfe : and therefore most holie in the loue of all ; in the which He doeth not stay , or rest , but in the infinite excellencie of His owne goodnesse . 2. Extensiuelie● that extendeth it selfe to infinite thinges ; for all that Hee seeth in His essence , Hee loveth : all these please Him for Himselfe , and for His glorie . So His Holinesse is a perfection , infinitelie lifted vp aboue ours ; superessentiall , and the infinite fulnesse of Holinesse . In regard of it , all holinesse in the creature , howe sublime soever , is as it were nothing ; yea , and as it were impuritie ; even as all power , wisdome , beautie , and excellencie , compared to His Power , Wisdome , &c. is as nothing . Hence His solemne Style is THE HOLIE ONE , Esai . 1.4.10.20.17.7.29.19.30.11.12.31.1 . &c. Hence the Seraphims cry , Isai. 6. HOLIE , HOLIE , HOLIE ; and the foure Beasts , Revel . 4.8 . rest not day and night , saying , Holie , holie , holie , LORD GOD All-mightie , which was , and 〈◊〉 , and is to come . Which Song the Church from most ancient tymes most devoutlie hath vsed in her Service : So sweete and so desirable a voyce is this , that it could not breede loathing , though it were vttered both day and night , say the Fathers in an ancient Councell . Hence appeareth howe wonderfull is His Goodnesse , that anie wayes accepteth vs dwelling in tabernacles of clay , and defiled not onlie with the dust of earthlie thinges , but also with the filth of sinne . The Heavens are not cleane in His sight ; and His Angels Hee chargeth with follie , Iob 15.15 . and 4.18 . The Seraphims cover both● their faces and feete before Him , Isai. 6. If those heavenlie spirites , free from all bodilie tainture , attaine not to the puritie which His service might require , howe can wee , so farre inferiour to them , whose foundation is in the dust , whose flesh is as it were a mothie garment , who dwell continuallie as it were , and are trayned vp in sinne , as Gregor . Nyssen . speaketh , be pleasant in His sight ? When all is sayde of the perfection of our holinesse , that can bee truelie sayde , when wee are propter excellentiam vitae , Greg. lib. 12. moral . cap. 17. called the Heavens , ye● are wee not cleane in His sight , infinitelie yet are wee distant from that most sublime Light , whereof the most pure light heere is but a small ray & beame . It is much for anie created nature , howe pure soever , to drawe neare anie way to Him that is onlie bright , and shyning , and in puritie exceedeth all bodilie and spirituall nature ; whose Goodnesse is His verie Being , as August ▪ speaketh . Notwithstanding , so marvelous is His goodnesse , that Hee calleth vs vndefiled and fayre ▪ holie and without blame before Him in loue , and maketh vs accepted in the Beloved , Ephes. 1.4.6 . And thus much of Holinesse belonging to GOD , as considered in Himselfe . I come nowe to the second Branch , which is Holinesse belonging to Him , considered in His workes , and wayes . If wee consider GOD in His wayes , Holinesse belongeth most perfectlie to Him , PSAL. 145.17 . The LORD is righteous in all His wayes , and holie in all His workes . We shall lay this open to you , in some measure , in these foure degrees : The first , whether wee consider His workes done by Himselfe alone , or with vs , there is no blot to be found therin , Psal. 5.4 . Thou art not a God that hast pleasure in wickednesse , neyther shall evill dwell with thee . Saynct Basil , in a Homilie of this subject , sayeth , that it is as great an impietie , to affirme GOD to bee the cause of evill , as to say with the foole , There is no GOD , PSAL. 14.1 . They both deny GOD to bee good : For if Hee bee the cause of evill , sayeth hee , Hee is not good ; and if not good , then not GOD. GOD and Good are not so neare in name , as in nature . Therefore , sayeth hee , in both these there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a denyall of GOD. Hee is not the author of those thinges , whereof Hee is the revenger . To affirme the contrarie , is feralis opionio , a detestable tenet , sayeth Ambrose . It is a most horrible injurie agaynst GOD , sayeth Eusebius . Therefore Plato commanded , that none should bee permitted in the Common-wealth , young or olde , in sport , or earnest , to say , that GOD is the cause of evill . All that Hee made , was good , GEN. 1.31 . And all that Hee maketh , is so . Hee neyther doeth evill , nor desireth it to bee done ; neyther giveth Hee strength and concurrence for that ende ; neyther anie way approveth Hee it when done - Habak . 1.12.13 . Art not Thou from everlasting , O LORD my GOD , my Holie One ? Thou art of purer eyes , than to beholde evill , and 〈◊〉 not looke on iniquitie . And this is verie true , not onelie of actuall , but also of habituall evill . False and absurd is it , which some of the Schoolemen say , that GOD may immediatelie , and withou● concurrence of the second cause , infound a vitious habit● into the mynde of man. For such an habite , should be an habituall impelling and inclyning to an evill act : in respect whereof GOD might bee sayde , to impe●● and vrge vs to sinne : which is 〈◊〉 contrarie to His HOLINESSE . The second degree is , GOD willeth no Vnholinesse , in anie condition ; or for anie ende . Evill actions , if proceeding from GOD , could not bee allowed for anie ende , howe good soever . For a good ende is not sufficient to make thinges lawfull , which are of themselus evill , and vnhonest , Ro● . 3.8 . Evill may not bee done , that good may come . And this is so true , that the good which praesupponeth sinne , is not desired by GOD of it selfe . It is not the finall cause of permitting of sinne , but causa sine qu● non . If sinne bee necessarie to the execution thereof , it can not be desired , nor intended , before sinne . Such a good is the remedie of sinne , repentance the chastisementes of sinne , whether medicinall in this lyfe , or of meere revenge in the lyfe to come : the exercyse , and patience , and humiliation , of the Sayncts : the manifesting of mercie , in pardoning , or of justice in punishing . All these , and the lyke , which cannot be had without the interveaning of sinne , GOD desireth not of themselues , neyther seeketh Hee occasion of doing them , before sinne . Yea , of Himselfe Hee desireth that there were never occasion of anie such good , though sinne beeing supponed , Hee desire and intende them ; for then they haue rationem boni , and are desirable ; and the execution of them may bee without sinne . Hence Hee is sayd , to will them not voluntate antecedente , but consequente ; which taketh occasion of vs. Bee it farre , therefore , from vs to say with some , that Hee made our first Parentes , hoc consilio vt laberentur , of purpose that they might fall ; because otherwayes , say they , Hee could not attayne to those principall endes ; the manifesting of his mercie , in saving some ; and justice , in punishing others : since Hee could not haue mercie , but on the miserable ; nor justlie condemne anie , but sinners . Say not thou , It is through the Lord that I fall away . For thou oughtest not to doe things which Hee hateth . Say not thou , Hee hath caused mee to erre : For Hee hath no neede of the sinfull man , ECCLESIAS●ICVS ▪ 15.11.12 . Wee are so farre from believing , say the Fathers of the second Arausican Councell , Can. ult . that anie man is appoynted to evill by the power of GOD ; that on the contrarie , if anie will be so bolde , as to belieue so great an evill , cum omni detestatione in illos anathema dicimus ; let such bee most dreadfullie accursed . Iustice it selfe should bee vnjust , sayeth Fulgentius , if it should not finde , but make men guiltie , that so they might bee punished . The third degree is ; All His affections and actions are so exactly conforme to the rectitude of His aeternall Lawe , that there is no possibilitie in Him of such evill . For , first , His infinite perfection can not stand with anie possibilitie of sinfull defect . All apprehende GOD , as such a One , that nothing better can bee conceaved : Yea , Hee exceedeth all good that can bee comprehended by thought , or by vnderstanding . Nyssen . de Opisic . hominis , Cap. 16. Which should not bee , if Hee were not out of all danger of falling , and had libertie in respect of morall evill . Secondlie ; GOD necessarily loveth Himselfe , and all other thinges but secondarilie , and with reference to Himselfe : Therefore can Hee not loue anie thing , but that which is louelie , and which may bee referred to His owne soveraygne goodnesse . Thirdlie ; As the rule cannot erre , because of it selfe , it is right , and can not fall from it selfe ; But the hand may erre ; because not beeing it selfe a rule , it may declyne from the rule , and not bee conforme to the outward direction thereof : So anie creature , because it is not the rule , may erre : But GOD , who is the rule , and can not deny Himselfe , is not subject to sinne ▪ or morall errour : it is impossible that He should doe anie thing amisse . It can not bee , that Hee can bee the procurer or doer of anie evill worke , that taketh to Himselfe , and justlie , the Name of Perfect , Father , and Iudge . Light can not bee changed into darknesse , nor Goodnesse it selfe become wicked . Wicked Martion , as crooked and perverse as his mynd was , was affrayde to ascrybe evill to the good GOD ; and choosed rather geminare Deitatem , and to divide it betwixt two ; one good , and one evill . The Philosopher affirmeth indeede , That GOD and good men may doe evill thinges . But hardlie can I thinke , that hee speaketh there according to his owne mynde ; but rather according to the common opinion of those amongst whome hee lived . Neither is this praejudiciall to the liberty of GOD. Possibilitie to doe evill , is not necessarie therevnto . This is a weaknesse of created Free-will , which is flexible to evill , and lyable to defect : It is a blessed necessitie , whereby GOD can not bee evill , as Augustine teacheth vs. Not onlie can Hee not will or doe evill ; but also of necessitie Hee hateth it , and that with an infinite hatred . For , 1. since necessarilie Hee loveth the rectitude of His aeternall Lawe , of necessitie Hee must hate whatsoever is contrarie therevnto : and such is all sinne . 2. Hee necessarily loveth His goodnesse , and perfection of His nature : and therefore must needes hate sinne , which is repugnant , and contrarie therevnto ; As darknesse to Light , and deformitie to Beautie , and crookednesse to Strayghtnesse , and defylment to Puritie . The infinitenesse of His hatred appeareth , first , From that Hee depryveth a sinner for it , of an infinite good ; to wit , Himselfe . 2. To blot it out , Hee sent His owne Sonne ; both to take our flesh , and to vndergoe death . 3. Hee for it inflicteth infinite sorrowes , and ignominie , even aeternall tormentes . And though one had innumerable good workes , yet for one grievous sinne , Hee forgetteth them all , EZECH . 18. For one sinne , Hee thrust downe from Heaven so manie millions of Angels : Hee cared not for their innumerable multitude , nor for their eximious beautie , nor for the excellencie of their nature , most nearlie resembling His ; nor for their depth of engine , pearcing & comprehending so many things ; nor for that blessed sight which should for ever haue shyned in their mynds ; or perfect loue , whereby they should haue loved Him aboue all thinges : nor for the prayse , thankesgiving , and glorie , which Hee should haue had for ever , through saving so manie spirites . Hee cared not for all the evill which Hee knewe could come by their condemnation ; their aeternall blasphemies , and contumelies , the fall of man-kynde , and perverting of the whole worlde . So hatefull infinitelie to His Holinesse was sinne , that passing by all these considerations ▪ Hee did stryke them immediatelie with the Thunder-bolt of Condemnation . The lyke terrible demonstration , of His infinite hatred of sinne , may also bee seene in His dealing towardes man. Hence ISAI vj. in that mysticall vision , the SERAPHIMS provoke Him as it were , to punishment of that wicked people , by a threefolde compellation of His Holinesse . What man should not bee infinitelie punished by His Holinesse for sinne , if Hee were not restrayned by His infinite Mercie ? Hence clearlie may appeare the errour of those vvho teach , That GOD by an absolute will , praedefyned and decreed from aeternitie , all actions , and positiue effectes of the creatures , howe wicked soever , so and so to bee done in particular , with all their circumstances : and , That accordinglie in tyme Hee moveth , pusheth , and physicallie praedeterminateth them to those effectes : This praevious motion beeing such , that without it no creature can doe anie thing : But it beeing present , they must needes doe that wherevnto it carrieth them . This doctrine at once destroyeth both the Libertie of men , and Sanctitie of GOD. The first ; For that praemotion , or praedetermination , is independent from our libertie . It is not in our power , though it bee simplie necessarie to our actions , according to the authors thereof , when wee haue it not ; therefore wee can not worke , some necessarie thing beeing deficient to vs , which GOD alone can giue . If it bee present , wee must needes doe that wherevnto it impelleth : and this necessitie is antecedent , which playnlie overthroweth Libertie , as Anselme observeth . 2. It destroyeth the Sanctitie of GOD : For if Hee so moue , push , and praedetermine , the will to evill , that it can not doe otherwayes , nor in another manner , howe can Hee bee more effectuallie , and powerfullie ▪ the author of evill ? Which is an horrible blasphemie . To advyse , and command sinne , should not make Him so truelie and effectuallie the author thereof , as by this doctrine Hee is made , according to which Hee directlie willeth the evill act , and inwardlie moveth , applyeth , and praedetermineth the will , that it may bee done . Advyce and commandement moue onlie objectiuelie , and may bee resisted : but this Praedetermination pearceth the essence of the will , and inwardlie frameth it to worke , so that no way it can bee resisted , or the worke hindered . If you say , that GOD is to bee esteemed in these actions , as a naturall and necessarie cause , and not free , it is false : For Hee doeth nothing ad extra , without Himselfe necessarilie , but altogether freelie : 2. If you say , that GOD willeth not that which is formall in sinne , this is not sufficient : For by the materiall of sinne , wherevnto they say GOD praedeterminateth , they vnderstand the actions , according to all the conditions , and circumstances , determining and making it individuall . Nowe , if GOD bee the cause of this , inwardlie moving , and praedeterminating our wills , to consent therevnto ▪ Hee must needes also bee the cause of that , which is formall . Hence , first , God forbiddeth that in sin , which is materiall ; as when He forbiddeth to commit adulterie , or steale . The sense is not , Beware heereof that when thou takest another man's goods agaynst his will , there bee in that action the privation of rectitude , or meralitas malitiae ; for wee can not hinder this sequell of evill . But the meaning is , Take heede thou doe not this act , wherevnto evill is necessarilie joyned . If GOD forbid it , and deterre from it , can Hee effectuallie praedetermine mee therevnto , before all inclination of my will , and altogether independentlie from my libertie ? 2. Man is no other wayes the cause of tha● which is formall in Theft , or the lyke sinne , but by producing the positiue entitie , and free act , of taking another man's goods . Hee willeth not the formall evill ; yea , hee would that this action had beene without it ; yet doeth hee properlie a morall evill , because evill necessarilie cleaveth vnto his action . 3. Admitting that Praedetermination , great and light temptations , should not differ by vehemencie of the object , or temptation of the Devill : But all the danger should be from this Divine praemotion , and impulse ; which beeing present , wee should fall into the lightest ; and beeing absent , should stand in the greatest assaultes . All this is so absurd , that even some of the Dominicans themselues , though they mayntayne Praedetermination in good actions ; yet they denye it in evill ; as Franciscus Cumel , Disputat . ad primam partem , & primam secundae Thomae , pag. 209. If it bee objected , That the same absurdities follow vpon the immediate concourse of GOD , to the act of sinne , though there bee no praemotion or praedetermination : I answere , 1. That this praemotion is more absurd : For , 1. The praedeterminantes admit this immediate concurrence , and the moving , or impelling of the agent besides . 2. Praedetermination hath a necessarie and determinate connexion with the act of sinne ; so that it can not bee joyned with the contrarie act : and GOD , they say , frameth the decree of it , of Himselfe , and without anie respect to our will. But the denyers thereof say , That GODS concurrence , though immediate , is generall , indifferent , and indeterminate ; in so farre as the concurrence of GOD in actu primo ; that is , GOD , vt paratus ad concurrendum quantum est ex se , & ex munere causae primae , according to His place , is readie to cooperate to anie action of the creature , whether good , or evill . This they meane by GOD'S indifferent concourse ; and not that the action is onelie from GOD , secundùm rationem genericam , as some doe chyldishlie interpret them . And so probablie they teach , though the act of sinne , in respect of that which is materiall , bee from GOD , and the creature both ; yet considered as it is free , and in respect of the moralitie founded vpon Libertie , it is not from GOD. Vasquez , Canus , Scotus , Vega , Raynaud . So in a vitall act of vnderstanding or loue , though the vitalitie bee one with the entitie of the act ; yet the vitalitie of the action followeth not the same cause that the entitie thereof doeth . For the act of vnderstanding is vitall , by reference to that onlie principle from which it inwardlie ●loweth ; to wit , the vnderstanding ; and yet it receaveth not the whole entitie , or beeing , from the vnderstanding alone ; but also from the species and habite which sometymes interveaneth . Praedetermination therefore is much more repugnant to Divine Holinesse , and innocencie . Secondlie : Some , and those verie learned , haue affirmed , That the concurrence of GOD to evill actions , is not immediate , and , as they speake , identificatus , or altogether one with the act it selfe . So not onlie Durand . and Aureol . who denye this kynde of concurrence to anie act ; but also diverse others ; albeit , saith Vasqu . the opinion of Durand . and Aureol . taking it in the full latitude thereof , hath no other patron , tamen quod spectat ad actum peccati , non videtur ita destituta . For amongst the Schoole-men ( saith hee ) Antisiod : L. 2. Summae , Tract . 27. C. 3. and Gregorius Arriminensis , thinke it probable . Diverse also in the tyme of the Master of Sentences , were of this mynde , as hee showeth , Lib. 2. Dist. 37. where hee himselfe also dare not take vpon him to define the contrarie ; illarum verò sententiarum judicium prudentis lectoris arbitrio relinquimus : We leaue it , sayeth hee , to the prudent Reader to judge , which of these two opinions is most true . Scotus also thinketh this opinion probable . Aristotle was of this mynd , sayth Lessius . But , which is most of all , holie Augustine seemeth to haue beene of this mynde , concerning evill actions . Saynct Hieron . Dialog . 1. contra Pelag. sayeth Vasquez in the place before cited ▪ seemeth to favour this opinion : but farre more clearlic August . for in his second Booke , de Lib. Arbit . cap. 20. hee sayeth , that motus aversionis , which is sinne , is not from GOD : Ad DEVM non pertinere ne dubites , sayeth hee : It belongeth no wayes to GOD , but to our will. Neyther speaketh hee onelie of the defect ; but also of the act it selfe . So in his Booke de perfect . justitiae , hee sayeth , sinne is not res , but actus ; for hee granteth a distinction betwixt these two ; vnderstanding by res , a substance ; as in diverse other places he doeth : & therevpon he admitteth , that there must bee some other author even of the act of sinne , than GOD : esteeming it onelie absurd , to admit an author alicujus rei , that is , of some substance , beside GOD. So hee playnlie sayeth , that the motion it selfe of the will whereby wee sinne , is not from GOD. Thou toldest mee ( sayeth hee ) also with a strong voyce , O LORD , in my inner eare , howe that it is thy selfe who made all these natures and substances , which are not what thy selfe is , and which yet haue their being : and howe , that onelie is not from thee which hath no beeing : no , nor the will that slydeth backe from thee , that art ( eminentlie ) vnto that which hath an inferiour beeing ; because that all such back-slyding is transgression and sinne . This I haue insisted so much in , to show , that there is no necessitie in this philosophicall argument , to make vs admit anie thing contrarie to true Divinitie , and praejudice of the Sanctitie of GOD. Leaving , therefore , more curiouslie to search in this manner of GOD'S working , I conclude this poynct with holie Augustine , speaking of this matter ; this , to wit , that sinne is not from GOD , &c. Thou hast manifested vnto mee , and , Lord , make it more and more manifest , and grant , that in this manifestation I may continue sober vnder thy winges . If yee vrge yet more , that even the power of sinning , given by GOD , and the permission of sinne seeme to derogate from His Holinesse , in His works ; because , as the Ethnicke sayeth in Iustin. Martyr . Hee that may hinder , and permitteth , in effect doeth what hee permitteth . I answere , first , concerning the power of sinning ; that if wee vnderstand thereby , a licence to doe evill , it is not from GOD ; for this is an vnbrydled disorder of the will , importing in it , permission , impunitie , and a formall or virtuall approbation of him that giveth this libertie . Thus it is not from GOD , Ecclesiasticus 15.20 . Hee hath commanded no man to doe wickedlie , neyther hath Hee given anie man licence to sinne . But if wee vnderstand by the power of sinning , a naturall power , that may bee exercysed well or evill ; it can not bee denyed , that so taken , it is from GOD ; and so , with Augustine , the Schoole-men teach . Neyther is there anie blame in this ; for if it were not , our libertie would not appeare . The free power of doing one thing , is joyned with the power circa oppositum in vs , as the Philosopher teacheth , and August . with him . When it is in our power to doe , it is also in our power not to doe , &c. So Thomas there . Therefore this power of sinning , is not evill , but good , and hath a good vse , to wit , to make vs free . Hence Tertullian , Basil ▪ and others , grant it , when having to doe with those that made GOD the author of sinne . I meane , not that the power of sinning , belongeth to Libertie , taking libertie in the largest amplitude therof : for that is false , as we are taught by Thomas , and others : and it is manifest in GOD , who is most free , yet can not sinne . This Anselme meaned , when in his Dialogue , de lib. arbit . cap. 1. hee sayde , that the power of sinning is neyther libertie , nor a part thereof : yet can it not bee denyed , that this power belongeth to mutable libertie . The act of sinning , is a free act . So the power whence it proceedeth , must bee actus primus , liber . 1. There can not bee a second act ▪ without the first , proportionable . 2. If this were not true , the power of desisting from sinne , should not belong to Libertie : for the libertie of one contradictorie ▪ includeth the libertie of the other . This indeede is a defect and imperfection ; but so also is the mutabilitie of the will : and therefore the Divine Libertie excludeth this , as well as that . Secondlie , as for the permission of sinne , I answere , 1. GOD is not bound to hinder . 2. Hee hath most just and holie reasons , for which Hee permitteth the evill of sinne : for it is fit , that the Universall and Supreame Governour , having furnished all thinges perfectlie , and most sufficiently , for every good , should suffer them to be carried freelie , with their owne motions : Otherwayes , the helpe given , might seeme not sufficient ; and the good worke done , forced , & not worthie of prayse . Therfore Basil , having propounded the question , Why GOD did not take from vs the power of sinning ? answereth : As wee thinke not our servantes duetifull , when wee haue them bound , and in chaynes ; but when they doe willinglie that which they ought . So hee is gracious to GOD , not who doeth of necessitie , but of vertue ; and vertue is of election , sayeth hee , and not of necessitie ; and election is of that which is in our power ; and that which is in our power , is free . 2. It becommeth men to waken vp themselues , to the doing of good , and avoyding of evill ; and ever to bee sollicitous , and attentiue , that they bee not inlacking to the grace of GOD : but if GOD would permit no sinne , there should bee no neede of this solicitude . 3. Hee can drawe great good out of evill : as , first , The manifesting His goodnesse , and patience , suffering the contempt of His Majestie by sinne . 2. The manifesting of His Divine Mercie , pardoning it ; wherevnto belongeth the Misterie of the Incarnation of the Sonne of GOD ; and whatsoever Hee hath done and suffered for vs. All this is by occasion of sinne , whereby He hath manifested His Glorie farre more than if sinne had never beene . 3. The good of His Chosen Hee draweth even out of this evill . Thus the crueltie of Tyrants served to the encrease of glorie to the Martyres . Hence Vincentius the Martyr sayde to his torturer Dacianus ; Nunquam quisquam adeo bene servivit mihi vt tu : Thou hast beene the best servant that ever I had . So the wickednesse of Heretickes serveth for the proving and clearing the fayth of the Church : Nunquid perfectè de Trinitate tractatum est , antequam oblatrarent Arriani ? Nunquid de panitentia tractatū est , antequam obsisterent Novatiani ? August . Psal. 54. Baptisme , sayeth hee there , was not so perfectlie handled before the contradiction of the Rebaptizers , or the vnitie of Christ and His Church , before the separation of Schismatickes . Thus GOD maketh sometymes a man 's owne sinne , to bee occasion of amending his coldnesse , and presumption ; and of greater care and humilitie in tymes coming . Saynct Peter , and manie of the Sayncts , haue beene , by occasion of some fall , ever thereafter more warie , fervent , and humble . 4. This manifesteth the greatnesse of His Divine Majestie , which is such , that one sinne committed agaynst it , is worthie of aeternall death . 5. Hee manifesteth heereby His Divine Iustice , whyle Hee chastiseth one wicked man , by the wickednesse of another : as Hee did to His people Israell , by the Assyrians , ISAI . x. 5 . or whyle Hee permitteth one's sinne , for the punishment of another , in the sinner himselfe , ROM . 1. Thus sinne is called the punishment of sinne : not that it is properlie a punishment ; for it is not intended by GOD the Punisher ; but because the permission of it is a punishment willed by GOD for revenge ; through which permission , by accident , another sinne falleth out . For when a man , by former sinnes , maketh himselfe vnworthie of the inspiration and protection of GOD , Hee withdraweth it from him ; that is , Hee giveth him it not , as other wayes Hee would haue done ; and so hee falleth into other sinnes , which , by the grace of GOD , hee would haue eschewed . Lastlie ; The splendor of His justice shall appeare , when sinne shall bee revenged with aeternall punishment . So Hee draweth many folde good out of sinne . Allmightie GOD , sayeth AUGUSTINE , who hath power of all thinges , since Hee is infinitelie good , would suffer no evill at all to bee in His worke , except Hee were so powerfull , and so good , as that Hee can draw good out of evill . So neyther doeth His permission derogate from His Holinesse , nor yet from His Providence . Hee is not an ydle spectator of sinnes and sinners ; but everie-where His Divine Providence over-ruleth them . Though they preasse to drawe themselues from His Disposition and Providence , yet can they not : for whyle they withdraw themselues from the order of His Divine Direction , they fall into the order of His Chastisement : and whyle they withdrawe themselues from the bountie of His Mercie , they fall into the Severitie of His Iustice : and whyle they will not honour Him by well-doing , they are forced to honour Him by suffering evill : whyle they will not willingly bee subject , by obeying His Commandementes , they are forced , agaynst their wills , to bee subject , by suffering Tormentes . Hence sayeth holie AUGUSTINE , No man's sinne doeth eyther hurt thee , O LORD , or disturbe the order of thy Governement , first or last . Let no man , therefore , blame GOD for his sinnes . His Holinesse is such , ( as hath bene showne ) that Hee can haue no hand in the procuring of sinne . IAM . j. 13.14.15 . Let no man say when he is tempted , I am tempted of GOD : for GOD can not bee tempted with evill ; neyther tempteth Hee anie man. But everie man is tempted , when hee is drawne away of his owne lust , and entysed . Then , when lust hath conceaved , it bringeth foorth sinne : and sinne , when it is finished , bringeth foorth death . Let vs , therefore , smyte our owne breastes , and rent our owne heartes ; our destruction is of our selues ; wee conceaue , and bring foorth , this wicked brood , ISAI . lix . 4 . Consent not , sayeth AU●USTINE , to thy lust : it hath not whereof to conceaue , but of thee . Hast thou consented ? Thou hast as it were lyen with it in thy heart . If thy cōcupiscence arise , deny thy selfe to it ; followe it not . When lust hath conceaved , it bringeth foorth sinne ; and sinne finished , bringeth death . Bee not , therefore , drawne awaye with thy lust : denye thy selfe vnto it ; followe it not : it is vnlawfull , it is licencious , it is filthie : it turneth thee away from GOD. Giue not the imbracing of consent , lest thou bewayle the wofull brood thereof . The Devill , indeede , concurreth powerfullie ; and therefore absolutelie is called the Tempter , MATH . iv . 2 . 1. THESS . iij. 5 . 1. COR. vij . 5. ACT. iij. 3 . Yet , it may bee , his hand is not so oft , and so much in our falls , as wee thinke . NAZIANZ . Why cast wee all the fault vpon our enemie , since our owne wickednesse giveth him strength ? Blame thy selfe whollie , or chiefelie ; for thy fire , is the Devil's flame . The Devill can not cast downe the will : hee can but prepare the bayte , and hooke ; and so allure , and entyse ; but not force , and compell . If a man consent not , hee can doe nothing : Therefore sayde hee to our Saviour , MATTH . iv . 3 . LUKE iv . 3 . Command these stones , &c. Cast thy selfe downe , &c. If thou wilt fall downe , &c. all wordes of sollistation , and provocation , as Hieron . marketh . Much lesse can th'allurement of the creature cast vs down , which is but a trap , for the feete of the foolish . Excellentlie sayeth Ambr. to this purpose ; Our danger is chiefelie from our selues : not from anie thing without : within is the adversarie , within the author of our errour . Thou thy selfe art the cause of thy impietie : thou thy selfe art the leader vnto , and the kindler of thy crymes . Why labourest thou to excuse thy falls , by accusing of another ? O that thou wouldest not dryue and cast thy selfe headlongs , &c. And thus much concerning the second branch of HOLINESSE , as it belongeth to the Lord in His wayes . Nowe let vs come to the third , and speake of HOLINESSE , as it belongeth vnto Him in respect of those that serue Him. HOLINESSE belongeth to GOD , in respect of all that pertayne vnto Him ; but especiallie , in respect of Men ; and amongst these , chiefelie , in respect of the PRIEST , and High PRIEST . All this worlde is as it were The Temple of His DEITIE , consecrated to His worship , sanctified by His presence , and filled with his glorie , ISAI . vj. 3 . Everie-where as it were , wee may see Him present ; and ever , as in His presence , should walke in it , as in an holie Temple , worshipping , praysing , and blessing Him ; for in His Temple doeth everie one speake of His Glorie , PSAL. xxix . 9 . Even the senselesse creatures prayse and blesse Him ; because , so much as in them lyeth , they excite to this duetie such as haue reason , by their representation of the Divine perfections . Heerein their goodnesse and chiefe vse standeth , and for it they were chiefelie made . Hence the creatures are called the Proclaymers and Witnesses of the DEITIE ; whose voyce is heard and vnderstood everie-where , PSAL. xix . 1.2.3 . ACT. xiv . 17 . The spirites of Men are yet more properlie His Temple ; His presence in them is more illustrious , than in thinges bodilie ; and they may come to Him , and be joyned to Him more excellentlie than those : there is no soule , which is not more capable of Him , than the whole worlde besides : therefore the Fathers , Nyssen . and Chrysost. marke , that GOD proceeded to the making of Man , as it were with deliberation , and drew as it were before-hand his portraiture by His word , showing what a one hee should bee , and according to what lyknesse , and for what ende , Genes . 1.26 . Hee is more especiallie sanctified vnto His Divine worship , and inhabitation , than al things bodilie ; that converting himselfe within to his indweller , hee may converse with GOD , worship , and adore Him. Hee alone , and the Angelicall Spirites , may knowe and loue Him , which is true Holinesse , whereby Hee dwelleth in them , and they become His Temple ; much more happie and sublime , than all this bodilie worlde , which is not sensible of His presence . This Knowledge and Loue vnite them vnto Him , by a vitall band : thereby they are made partakers of His Divine Nature , 2. PET. 1.4 . Yea , and thereby are changed in Him whome they knowe and loue , and become one Spirit with Him , 1. COR. 6.17 . So in them is requyred a more speciall Holinesse . Hence , though Man receaved manie rich and costlie endewmentes from his Maker , in the day of his creation ; yet the jewell of greatest pryce and value , was Holinesse . The coloures wherewith GOD drew His Image and lykenesse in Man at the beginning , were not bodilie ; but they were Puritie , immunitie from perturbations , blessednesse , and an estate free of all evill . With such Flowers did the Framer of His Image adorne our nature , sayeth Nyssen . This Image ( sayeth hee agayne ) was not adorned with purple , nor did show foorth its dignitie by a Scepter , or Diademe : but in stead of purple , was cloathed with vertue , which is the most Royall Garment : and for a Scepter , had the blessednesse of Immortalitie : and in stead of a Royall Crowne , was adorned with the Crowne of Righteousnesse . By all other his perfections accompanying Essence , Lyfe , Sense , or Reason , hee was indeede lyke his patterne , more or lesse : all these did in some degree and measure resemble that which in his Maker was entire , perfect , and infinite : Yet the chiefest of all these compared to His Sanctitie , were but the foote-steppes of His DEITIE . This was the lyuelie Character of His Image , Ephes. iv . 24 . By this one hee was nearer GOD , than by them all . This was the Soveraygne Qualitie , vvherevnto all the rest did homage , and wherevpon the safetie of them all depended : whyle it was safe , all these were well ; but beeing lost , they perished . If wee consider the Restauration of Man-kynde , this will yet appeare more clearlie : For in CHRIST IESVS , GOD by Himselfe , and not by anie created gift , sanctifieth the humane nature ; drawing it aboue all thinges created to Himselfe ; and substantiallie vniting it , into the person of the Sonne of GOD : Therfore the Ancients say , that by the Deitie it selfe , the manhood of CHRIST is velut igne penetrata , & vnguento delibuta , pearced by it , as it were , with fire ; and anoynted by it , as with oyntment : so the Divine nature in this vnion , is as it were the ointment , & the humane nature , that which is anointed . Whence also is the Name of CHRIST : CHRIST ( sayth Nazianz. ) became man , that Hee by Himselfe might sanctifie men , and might bee , as it were , leaven , to the whole lumpe ; and that vniting them to Himselfe , who was condemned , Hee might deliver them from damnation ; beeing made for vs , all that wee are , except sinne . The Sonne of man , in respect of whome Hee came , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He is CHRIST , by the DEITIE anoynting Him ; not by the operation thereof , as it did to others ; but by the presence of it selfe : the effect whereof is this , that hee who anoynteth , is made man ; and hee that is anoynted , is made God. Elias Cretenses wryting vpon this place of Nazianz. sayeth , that whereas others were sanctified by grace , in CHRIST the presence of the DEITIE it selfe was in stead of anoyn●ing . The fullnesse of the Godhead dwelleth in Him ; and therefore the fullnesse of Holinesse . So Hee is Sanctus Sanctorum . CHRIST , sayeth August . Si sacramenta cogites , est Sanctus Sanctorum ; si gregem subditum cogites ; est Pastor Pastorum ; si fabricam cogites , est fundamentum fundamentorum : the Holiest of Holies , the Pastor of Pastors , and Foundation of Foundations . This is an admirable and incomprehensible Holinesse . Here kytheth an infinite goodnesse of GOD , which hath appoynted such a Fountaine of Puritie and Sanctitie of Man-kynde . Of His fullnesse wee all receaue , IOHN j. 16 . By this One , all that are made holie , are sanctified , as by one all were defiled . From Him commeth all Holinesse to the outward Symboles or Sacramentes which Hee hath instituted for vs that are rude , & led by Sense ; that by these sensible things Hee might sanctifie vs , and by bodilie touching Hee might infuse His Spirit , and His giftes , in our soules , and faculties thereof ; that thence it may breake out in all our actions ; and so the whole man , and all his lyfe , may bee whollie devouted , and consecrated to GOD ; and thereby reduced to Him , who is the Supreame good , and last ende , from whome hee came , and in whom for ever hee should rest . Hee is blinde that can not perceaue from that which hath beene sayde , the necessitie of Holinesse in all . If GOD bee of such infinite Puritie and Holinesse in Himselfe , in all His works , and in all His appoyntmentes towardes vs , howe can Hee but requyre Puritie and Holinesse in all them that worship Him ? LEVIT . xj . 44.xix.2.xx.7 . and 1. PET. 1. Whence this HOLINESSE TO THE LORD was to bee written not in the edge of the peoples garments , nor in anie obscure part of the Priest's Vesture ; but on the head , the most eminent part of the bodie ; and on the fore-head , the most conspicuous part of the head : that all seeing it in so eminent a place , might thinke the care of it , their prime duetie . No servand can please that Supreame Puritie , but hee that is pure : None ever pleased Him , but by Holinesse : none ever displeased Him that was endewed therewith . Hee is the Spouse of pure Soules , sayeth Nazianz. No wonder that , that Fountayne of Holinesse , will haue none to serue Him , but those that are holie ▪ that Author , Ende , Rule , and Example of all Holinesse , by whom , for whom , and according to whose lyknesse all thinges are sanctified , both in Heaven and earth . Hee hath not commanded vs to imitate His Power , nor Wisdome , nor height of Majestie , but Holinesse : Yee shall bee holie , for I am holie , LEVIT . xj . 44 . To it from aeternitie Hee choosed vs in CHRIST , EPHES. 1.4 . And this is that which bringeth to the aeternitie of Blisse , MATTH . v. 8 . Blessed are the pure in heart , for they shall see GOD. Hee that hath this hope , purgeth himselfe , that he may be pure , as He is pure , 1. IOHN iij. 3 . Without Holinesse no man shall see Him , HEB. xij . 14 . This is His will , 1. TH●S ▪ iv . 7 For this ende hath Hee sanctified Tyme , ISAI . lviij 13. Place , MATTH . xxiv . 15 . Persons , DEVT. xxxiij . 8 . For this ende hath Hee given vs His sanctifying WORD , Iohn xvij . 17 . in plentie , and His holie Sacramentes , Ephes. v. 25 . For this ende CHRIST was sanctified , Iohn xvij . 19 . Ephes. v. 27 . So wee are most straytlie tyed to Holinesse and Puritie . The title of Christians is An holie People , ISAI . lxij . 12 . And they shall call them the holie People , An holie Temple . To signifie this Holinesse and Innocencie , Christians at Baptisme were cloathed with a whyte garment . The solide prayse of every Christian , is Holinesse . Hath anie Riches , Ioye , or Honour , and is not Holie ? woe vnto him : hee hath receaved his consolation , Luke vj. 24.25 . Hee shall mourne and weepe , and shall bee abased . Is anie learned , or eloquent , & not holie ? woe to him , though hee speake with the tongue of Men and Angels ; though by the sublimitie of cōtemplation he should seeme to converse with the glorious Spirites ; yet shall he be thrust downe , to the lowest Hells , to vtter Darknesse . On the contrarie ; Is a man poore , base , vnlearned , rude , and everie way contemptible ? Yet , if Holie , blessed is hee : Blessed are the pure in heart ; for they shall see GOD , Matth. v. Howe carefull then should wee be , to purge our selues from all vncleannesse of the flesh , and of the spirit ? Howe carefull to eschewe all vncleannesse , in thoughtes , wordes , and actions ? Otherwayes , our soules are hatefull to GOD , and become an abomination to that Holie One. Alace ! Where is this HOLINESSE , that ought to bee , and that may bee so aboundantlie in vs ? Wee doe not sanctifie the LORD of Hostes , neyther is Hee our Dread . Wee prophane His Holie and Reverende Name , His Holie Day , His Holie Word , Ezech. xxxiij . 32 . His Holie Sacrament , 1. Cor. xj . 29 . Yea , by our wicked and vncleane lyues , by our securitie , and obstinate impenitencie , wee , in a manner , count the Blood of the Covenant , wherewith we were sanctified , an vnholie thing , Hebr. x. 29 . Is it anie wonder then , that the Holie One of Israell is provoked to anger ? Isai. j. 4 . Wee refuse to expresse His Holinesse in our conversations ; and just therefore is it , that Hee manifest it in the deserved revenge of our wicked lyues . In that terrible vision , Isai. vj. 2.3 . the Seraphims cryed , Holie , Holie , Holie ; agayne and agayne inculcating His Holinesse , to proclayme the equitie of His judgement , & to provoke Him , as it were , to the inflicting of it vpon that sinfull people , loaden with iniquitie . No doubt they cry in like maner now , when they look vpon the great impietie and impuritie of this Land , though we heare them not . We feele in part the effect of GOD'S Holinesse this way . We are almost consumed , and yet wee haue neyther had Sword , nor Famine , nor Pestilence . Through the anger of the Holie One of Israell , the whole earth is darkened , and the people is as the fewell of the fire : no man spare●h his brother , ISAI . ix . 19 . Everie one eateth the flesh of his owne arme , ISAI . ix . 20 . Wee spreade foorth our handes , and Hee hydeth His Eyes : Wee make manie prayers , but Hee will not heare , Isai. j. 15 . For all this , His anger is not turned away ; but His Hand is stretched out still ; because our prophane hands are full of wickednesse . If Hee bee so terrible to vs nowe , howe dreadfull shall Hee bee heereafter , when we shall stand before Him , at death , or at judgement ? ISAIAH was an holie man , when that vision was presented vnto him , Isai. 6. yet howe astonished was hee at the sight of the LORD ? Woe is mee , for I am thee vndone , &c. How terrible then shal the presence of God thy Iudge be to thee , who hast not heere or there a spot of sin ; but hast filthines incorporat in thy soule ? Revel . vj. 16 . They sayde to the mountaynes , and to the rockes , Fall on vs , and hyde vs from the face of Him that sitteth on the Throne . Goe , then , such as are vncleane , and vnholie ; wash you , and make you cleane : Goe to that pure Fountayne , which the HOLIEST of HOLIES hath opened out of His owne side , Zach. xiij . 1 . and say with DAVID , PSAL. lj . Wash mee throughlie from my iniquitie . Though all GOD'S People should worship Him in the Beautie of Holinesse , yet more especiallie they , that serue at the LORD'S Altar . A terrible demonstration heereof the LORD gaue to Nadab and Abihu , Levit. x. 1.2 . Their office requyreth a particular sanctification , inward , by the grace of GOD'S Spirit , working an ardent and fervent desire of halowing the NAME of GOD ; giving power and skill to dispense the meanes of Holinesse ; and moving them to goe before others , in a lyfe examplari●ie holie . Outward , by the authoritie of the CHVRCH , separating , and consecrating them with Prayers , Supplications , and imposition of handes , to this Sacred Office , to be Fellow-workers with GOD , and His Instrumentes , in sanctifying , and saving of men . Therefore this HOLINESSE TO THE LORD , was engraven in the head , and fore-head of the high Priest ; to signifie , that though the duetie bee common to all , yet chieflie belonged to him ; and , that hee , by his example , should leade all others , both Priestes , and People , in the studie of Holinesse . Exceeding great Holinesse is requyred in the high Priest , whether wee consider him in reference to GOD , or Man. Priesthood , sayeth Chrysostome in his excellent Bookes De Sacerdotio , Lib. 3. is performed on earth ; but yet it is to bee counted in the ranke of heavenlie thinges . And therefore a Priest must bee so pure , as if in Heaven it selfe hee were walking , amongst heavenlie powers . Terrible were those thinges which praeceeded the tyme of Grace , as Bells , Pomgranats , precious Stones , the Mitre , the plate of Golde , the Holiest of Holies , &c. Yet , sayth hee , if wee compare them with the things that are vnder the tyme of Grace , we will finde them to bee verie light , and that true which saynct PAVL sayeth , 2. COR. 3. For whyle thou beholdest the LORD sacrificed , the Priest performing that Sacrifice , and powring ou● Prayers , and the people dyed , as it were , and made red , with that precious Blood , thinkest thou that thou art yet amongst mortall men , and on the earth ? Art thou not rather translated to Heaven ? and doest thou not , laying aside all carnall cogitation , beholde with a free and pure mynde , the thinges that are in Heaven ? And Lib. 6. hee sayeth to the same purpose , when the Priest performeth this most sublime part of Christian Service in the EVCHARIST ; I demand ( sayeth hee ) where shall wee ranke him ? What integritie should wee require of him ? What religion ? How innocent should those hands ●ee that serue ? Howe pure the tongue , that vttereth those wordes ? What thinge should bee so pure and cleane , as the soule , that receaveth so great and so worthie a Spirit ? At that tyme , sayeth hee , the Angels stand beside , and the whole order of the heavenlie Powers doe shout . What is requyred of him , sayeth NAZIANZ ▪ that is to stand with the Angels , and to prayse with the Arch-Angels , and to sende Sacrifice to the Altar that is Aboue , and to discharge Priesthood with CHRIST , and to restore the frame of Man-kynde , and to renewe his Image , and to bee an Architect for that superiour worlde ; and , to say more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who becommeth himselfe God , and maketh others , such ? And agayne , A man should greatly purge his mynde , and approach beyond others , to GOD , before hee take care of Souls , and to mediate betwixt GOD and Man ; which is the duetie of a Priest , before hee presume to offer that great Sacrifice . This is the summe , sayeth NAZIANZ . then , Tbat Priests bee such in vettue , as that to speake it in a word , they bee heavenlie : that they themselues bee first purged , then purge others : first endewed themselues with wisdome , and then make others wyse : first bee themselues a light , & then enlighten others : first come to GOD themselues , and then bring others to Him. A Ruler , sayeth GREGORIE , should greatlie labour to bee cleane : hee should be polluted with no spet , who hath vndertaken this office , to cleanse the heartes of other men : Quia necesse est , ut esse munda studeat manus , quae diluere sordes curat : The hand should bee cleane , that would cleanse : For if vncleane , sayeth hee , it yet defileth more . It is written , sayeth hee there , ISAI . lij . Mundamiui qui fertis Vasa DOMINI : Be ye cleane , that beare the Vessels of the LORD , VERS . 11. This they doe , who beare the Soules of their Brethren to the inward Sacrifices ; In conversationis suae exemplo ; in the example of their owne conversation . Howe cleane , then , should hee bee , who carrieth in the bosome of his owne conscience , those living Vessels , to the Temple of Aeternitie ? Therefore , whereas all Christians should bee , and are called Sancti , HOLIE ; Christian Bishops should bee , and haue beene styled Sanctissimi , MOST HOLIE . It was the Sanctitie of the Priestlie Office , and conversation , that procured to those of that place of olde so great veneration , as that it proceeded even to the kissing of their feete and handes . So the people of Hierusalem kissed the feete of Epiphanius , and the people of Rome , the feete of Anselme . Thou seest ( sayeth Ambrose ) the neckes of Kinges and Princes bowed downe to the knees of Priestes ; and having kissed their handes , they thinke themselues guarded by their Prayers . Before wee ende , let vs descende to a more particular application , and shortlie consider , howe this our REVEREND and WORTHIE PRELATE , of Blessed Memorie , did acquite himselfe in those Dueties ; so shall wee , according to our promise , conjoine to the consideration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Holie ONE , and His Holiness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Sacred Duetie , that wee owe to the memorie of our Reverend and Holie Father . But yee will say , Wee haue heard alreadie his prayses . It is true , yee heard them judiciouslie , and eloquentlie delivered the day of his Funeralls ; and since that agayne , and agayne . The harvest , and reaping , as it were , of his prayse , was the day of his Funeralls ; and therefore none prevented it , left hee should haue seemed to haue thrust his sickle into the field of another : But , after reaping , it is lawfull to gleane . Neyther neede yee feare this travell shall be vnprofitable ; for the fielde is rich . Beside Glorie , is a frequent Celebration by manie ; and therefore Cicero sayth , that it is an vnanimous praise of good men , & vncorrupt voyce , of manie judging right . And holy Augustine defineth Glorie . A frequent report , and fame , with prayse . Now , if the mouthes of manie should bee often opened , to prayse the grace of GOD , in this Worthie Prelate , whose should rather than ours , his Presbyters , who so often , and so much , haue tasted the sweete fruites of it ? If wee consider our office , wee are debters by necessitie ; if his graces , and the fruites of them , by loue , which is farre more , as Augustine speaketh . Wee are debters , I say , not to him alone , but to GOD also , who dwelt and wrought in him these thinges ; and to you , whose loving and faythfull Pastor hee was . Come , therefere , and let vs shortlie view the Crowne of his excellent Perfectiōs , which haue bene so steadable to this whole CHVRCH , to this whole Land , and to you especiallie . I aime not at a just pourtraict of his worth : that exceedeth my strength : yea , I doubt not , but the most sufficient will bee contented with the excellent Paynters of olde , to drawe vnder their labours of this kynde , titulum pendentem , as Plinie speaketh ; and to say they are but doing , and had not yet done . It shall content our weaknesse , to giue some small and rude delineation : Even GOD accepteth of that which wee are able to doe . The first Iewell of his Crowne that I present vnto your view , is his Iudgement ; which was in him most rare : it was readie ; pearcing , stayed , and happie . None could more readilie conceaue , deeplie dyue , or more resolutelie and solidlie conclude . Two rare Ornamentes beautified it : The first , Singular Learning ▪ in holie Scripture ; which from his youth hee sought , and so followed after , that hee did happilie wade in the deepest mysteries of that high and sublime Apostle saynct Iohn , surnamed , by way of excellencie The Divine ; as appeareth by his learned Commentarie vpon his Revelation . The second was Prudence , wherein hee excelled not others onelie , but also himselfe . This made him even in youth famous , at home , & abroad : & for it the wysest king that Europe had did take particular notice of him . By the same , when advanced to Ecclesiastical and saecular praeferment , hee governed the difficile and turbulent state of this CHVRCH ; wherein he did encounter with so manie distempered judgementes , perverse and vnrulie humoures , in peace and quyetnesse , those seavēhteene yeares , with wonderful dexteritie . By this hee as Honorarius arbiter , according to the practise of most holie and ancient Bishops , setled the Variances of Lay-men , having recourse to his wisdome , as to an Oracle . Variances , ( I say ) which if not composed by him , might haue broken out into the same dolefull effectes , which the lyke Dissentions haue brought to other partes of the Countrey . By the same was hee most steadable to the whole Estate , whether hee sate in Parliament , or Counsell : and for it honoured and admired , by the wysest of the Kingdome . A most necessarie Vertue this was for his place . A Priest , sayeth Chrysostome , should bee various : that is , sayeth hee , not subdolous , flattering , or dissembling : but one that can accommodate and applye himselfe according to the matter in hand ; and , that can both bee benigne , and severe . Hee knewe by it how to accommodate himselfe to tymes , places , persons , and occasions : so walking with a strayght foote , that in the meane tyme he remembered , that he lived not in Republica Platonis , but in face Romuli ; not in Plato's Common-wealth , but in the midst of a perverse Generation : which saying hee had often in his mouth ; and for not observing whereof , hee sayd Cato was justlie censured by Cicero . Another rare Gemme of this Crowne , was his Eloquence . His expression was graue and majesticke , powerfull , copious , and playne ; having in it a singular and sweete insinuation and grace ; his face and eyes , ( as yee knowe ) shyning : so that by his speach , thinges were presented rather to the sight , than convoyed to the eare . So great was his dexteritie in this , that if hee did reade the holie Scripture , hee did so sensiblie and powerfullie convoy it to the mynde , that I haue thought often , one might haue profite more by his reading , than by reading the Commentaries of manie . To these great Perfections , was joyned that Ornament of all Vertues , ( as the Philosopher calleth it ) Magnanimitie : so justlie may I call the generous , cowragious , and constant disposition of his mynde . The Philosopher telleth vs , That the magnanimous man is exercysed in great matters ; and yet so great hee is , that none of these is great to him . Such a depth and weyght hee hath of excellent Vertues , as maketh him also stayed and setled in everie thing : vvhence hee is neyther moved with allurement of Honour , nor shaken with feare of Danger , nor easilie taken vp with Admiration . Yea , in his verie wordes & gesture , he is graue , and stayed : and finallie , is guided by Trueth , and not by Opinion . This worthie Prelate was such a one . He had a Greatnesse & Weyght more excellent than the Philosopher could dreame of : For beside his Naturall and Morall Perfection , which in this kynde was excellent , hee had that weyght of Divine Grace , which establisheth and imboldeneth the heart . GOD , the Rocke of Ages , dwelt in his Soule ; to whome hee was most strictlie vnited , by firme confidence . Hence was hee most graue and stayed , in all his wordes , deedes , and behaviour . This made him , that hee chased not Honour , as manie doe , nor turned his backe to Terrours , His face was as Adamant ▪ when hee was to stryue for good against the perverse ▪ and no crosse could make his heart to breake , ( as hee vsed to say . ) Popular opinion , and applause , hee contemned , condemning it exceedinglie in those that are affected with it ; and recommending nothing more to others , than the contempt thereof . In a word ; Hee was employed in great thinges , and was encountered with great crosses ; and yet hee was still greater than his fortunes , ( so to speake ) whether good , or evill . Thus truelie was hee Magnanimous . But what of all this rich and precious Crowne , which was made vp of so rare Iewels , if wee finde not engraven in it , HOLINESSE TO THE LORD ? This is the chiefe , and the lyfe of all the rest : and this in him was not wanting ; yea , so distinctly engraven , that thou mightest runne and reade . All these Perfections hee made to serue , both publicklie , and privatelie , to the glorie of GOD , who gaue them . Though it would haue seemed , that he would haue passed his lyfe as a Lay-man , yet GOD had sanctified him for Himselfe . His WORD and SPIRIT within him , was a FYRE , which would needes burst out . Therefore , called to the holie Ministerie , hee obeyed , and followed ; and did holilie acquyte himselfe therein . Beeing yet higher advanced to a more sublime Charge , all his endevour was to halowe the Holie and Reverende NAME of GOD. So he did by his holie and devout Preaching , whyle health served : so did hee by his holie care of the estate of this CHVRCH ; for which , both for the present tyme , and for the tyme to come , hee excellentlie provyded . No sooner had hee vnder-taken this Charge , but hee began with the Seminaries of Learning ; from which the weale of the CHVRCH , in all ages , moste dependeth . This hee did seriouslie , remembering it was layde vpon him particularlie , As hee would answere to GOD in the GREAT DAY . And so happie was his care in this , that what hee found lateritia , and almost ruinated , hee left marmorea ; repared in the Aedifices , restored in the Bibliotheke , revived in the Professions of DIVINITIE , PHYSICK , CANON LAW : wherevnto hee procured the adding of another Profession of DIVINITIE , to the great benefit of the CHVRCH , in all following tymes ; restoring also the decayed Honoures due to Learning . To what purpose had the Worthie and Heroicke Founders of that UNIVERSITIE left it , if it had fallen ? And fallen appearantlie it should haue , if by him not vnder-propped . This duelie considered , that UNIVERSITIE may bee justlie called ANASTASIA , as was that Temple of Nazianzen in Constantinople : for hee hath raysed vp in it good Letters , almost fallen to the ground . Was not this HOLINESSE ? The lyke care had hee to plant good and worthie Pastors , for the present tyme : and such was the successe of his care , that never anie of the Worthie Prelates that went before him , had such a Learned Clergie . Yea , whyle this Diocesse enjoyed him , and that other Worthie Prelate of blessed memorie , for singular Pietie , and excellent Learning , Incomparable , ( I meane , the late Bishop of Edinburgh , not long since your Worthie Pastor ) it needed not to haue envyed anie parte of this KINGDOME . None had more sagacitie to discerne good spirites , or care to promoue them . They might haue sayde , whyle hee lived , with the Poet , of him , — Sub teste benigno Vivitur , egregios invitant praemia mores . Hinc priscae redeunt artes , felicibus inde Ingeniis aperitur iter , despectaque Musae Colla levant . In all this publicke Administration , such was his integritie , that to him belonged , that , as Plinie calleth it , Nobilis suspiratio Ciceronis of Cato ; O te felicem à quo nemo rem improbam petere audet . None durst attempt to corrupt him . All which beeing duelie weyghed , I am not afrayde to say , Hee might haue beene a States-man , in the best State of EVROPE , and a Prelate , in the best tymes of the CHVRCH . That which Plinie saieth of Cato , That hee was thought to haue conjoyned in himselfe , the three greatest thinges , Optimus Orator , Optimus Senator , Optimus Imperator , might bee not vnfitlie applyed vnto him , if yee will put a Prelate , for a Commander . In his private lyfe and conversation , hee was Holie : none more familiar with GOD. The sweete Fruites whereof , as he felt al his lyfe , in manie sharpe Conflictes and Crosses , which hee encountered with , so especiallie before his death : For GOD continued with him , contrarie to the nature of his disease , his Iudgement , and Prudence , which was the Crowne of his Gray Hayres ; and his Tongue , which was his Glorie : and , which was most of all , his Holinesse . So that his Disease , though heavie , was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the proofe of his Vertue ; hee beeing more blessed in this , than others were in health . It abated nothing of his care of the Glorie of GOD , and well-fare of His CHVRCH : hee traveled no lesse paynfullie nowe , than before , by his Prayers , sound Advyce , frequent , wyse , and powerfull Letters . Amongst others , yee had a singular proofe of his Religious Care a little before his death ; when your sute was , to haue for your Pastor , his Worthie , Devout , and Learned Sonne , ye knowe howe willinglie hee condescended to his Transplantation ; notwithstanding hee was the Manager of his estate at that tyme ; and , vnder GOD , the Stay of his olde age , and the Solace of his solitarinesse , and sicknesse : vvhence he professed that for his stay , hee would haue tripled , what was to bee obtayned by his remouall , if it had beene lawfull to looke in that matter to wordlie respectes . A great argument this was , that hee disesteemed both Estate , Health , and private Contentment , in respect of GODS GLORIE , & your Weale : vvhich , knowing himselfe readie now to departe , hee thought hee could no better promoue , than by leaving you in stead of himselfe , the best Expression hee had of himselfe ; that yee beholding his Vertues in him , as in a cleare and bright glasse , might in effect haue him even after his departure , as Nazianzen speaketh of Nyssen , in reference to his brother S. Basil-God also gaue him , as an earnest desire to bee dissolved ; so an vndaunted cowrage agaynst the feare of Death . Some few dayes before his departure , having most devoutlie taken the holie SACRAMENT , vvith vs his Presbyters , and having most affectiōatelie blessed vs , he said most devoutly , ( teares bursting out for joy ) with SIMEON , LORD , now lettest Thou Thy servant depart in peace , &c. And setling himselfe in his former calmnesse , & tranquillitie , did expect joyfullie his LORD : teaching men ●ow to die , as he had taught them how to liue : dying as one of the Patriarches , as Moses , Iosua , or David , in a good age ; having the Crowne of Gray Hayrs , in the way of righteousnesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Nazianzen sayeth of Athanasius , Orat. 23. Therefore , I make no doubt , but that gracious GOD , who gaue him the Crowne of so manie excellent Graces , and the Crowne of Priesthood , wherin His owne finger did engraue Holinesse , hath nowe given him the Crowne of Glorie . Let , therefore , his memorie bee blessed vpon earth , as his Soule is blessed in Heaven : and yee who were his people , and whose Pastor hee was , remember to followe him , as hee did CHRIST . This was , and is , his most earnest desire : So shall yee your selues bee crowned with him , and shall bee his Crowne , in that Great Day , 1. Thess. ij . 19 . For what is our hope , or joye , or crowne of rejoycing ? Are not even ye in the presence of our Lord IESVS CHRIST at His comming ? There shall Pastors and people meet : there saynct Peter shall appeare , and at his backe Iudea , converted by him ; and saynct Paul , leading almost the whole worlde , by him converted . There Andrew shall present before the Iudge , Achaia ; Iohn , Asia ; Thomas , India , converted , as Gregorie speaketh , O that yee may bee with him in lyke manner with joye , at the right Hand of the Iudge in that Day ! The LORD grant it , for CHRIST'S sake ; To whome , with the FATHER , and Blessed SPIRIT , bee all Prayse and Glorie , for ever and ever : AMEN . A CONSOLATORIE SERMON , Preached vpon the death of the R. R. Father in GOD , PATRICKE FORBES , Late BISHOP of ABERDENE ; By ALEXANDER ROSSE , Doctor of DIVINITIE , and MINISTER of the EVANGELL in ABERDENE , in Saynct NICOLAS Church there , Anno 1635. the xv of Aprill . DAN . xij . 2 . And manie of them that sleepe in the dust of the earth , shall awake : some to ever-lasting lyfe , and some to shame , and ever-lasting contempt . IT may , perhaps , seeme strange , that the noyse of my mourning , for the death of our late Worthie Prelate , was not these dayes by-past , with the rest of my Reverend Colleagues , heard in publicke . This duetie had beene performed ere nowe , were not Death ( fearing that my vnappeased griefe , through sense of my great losse , should haue made mee to burst out into bitter and T●agicke Invectiues agaynst her ; and so haue brought you all in hatred with her , as with that vvhich the Philosopher saieth is omnium terribilium , terribilissimum ; Of all thinges that are terrible , the most terrible ) did arrest mee , by her mightie Herauld Sicknesse : to the end , that by neare communing with her , I might knowe , and impart the same vnto you also ; that shee is not so indeede , as her grieslie lookes doe praetende : not an enemie to the Godlie , as nowe in our mourning shee is holden to be , but a friende : and herefore , in your mourning , you should bee comforted . For by the death of CHRIST , her nature is changed : Through death Hee hath destroyed him that had the power of death ; that is , the Devill : and delivered them who through the feare of death , were all their lyfe tyme subject vnto bondage , Hebr. ij . 14.15 . Death is no more death . I am ( sayeth our Saviour ) the Resurrection , and the Lyfe : hee that believeth in Me , though hee were dead , yee shall hee liue . And whosoever liveth , and believeth in Mee , shall never die , IOHN xj . 25.26 . By her the Godlie are bound in the bundle of Lyfe . Shee is but the way that all flesh doeth goe ; to put an ende to their miseries : Shee looseth them out of Prison , gathereth them to their Fathers , maketh them lay downe their tabernacle , and putteth them into a sound sleepe , from whence they shall bee awakened to ever-lasting Lyfe . But because it were endlesse , to showe you all the good we nowe obtayn by Death , I haue bounded my selfe within the limites of this Text , wherin we haue a sweete Cordiall , for the reliefe of the heart of Man , from two great evils ; to wit , The ignorance of the nature of Death it selfe , and the ectate of men after death . Feare not to taste therof ; for it is praescrybed by the Greatest DOCTOR in Heaven , or in earth , GOD Himselfe , the Soveraygne , and onlie Physician , both of Soule and bodie . The Apothecarie by whose hand it was delivered , was an Angell , who gaue it for a strong Consolation vnto Daniel ; and hee who hath left it vnto vs for that same vse , was this same Daniel , Vir desideriorum , A man greatlie beloved of GOD ; A Pen-man of holie Scripture ; who spake and writ as hee was inspired by the holie Ghost : And it is of an immortall and never-fading Vertue , flowing from the immortall , and all-sufficient Worth and Merit of the death and Resurrection of IESVS CHRIST . That Death , by the ignorance of the true nature thereof , doe not dismay you , learne to knowe , That it is but a sleepe . That the estate after death doe not dishearten you , learne , that it is but a wakening : and such a one , as is to Lyfe ; and such a lyfe , as shall haue no death : an ever-lasting Lyfe ; a sweete Cordiall indeede : but the comfort contayned in it , doeth not indifferentlie concerne all . All indeede shall sleepe , all shall awake ; but not all to ever-lasting Lyfe . The awakening of some , shall bee to shame , and contempt ; for Qualis vita , finis ita : Lyke lyfe , lyke ende , lyke awakening : Who liveth in the LORD , shall die in the LORD ; rest from their laboures , and awake to ever-lasting Lyfe . And who liveth in sinne , their ende is destruction , and their awakening is to shame . For this Text hath its own both Extent , & Restraynt . Extent , all indeede shall sleepe , all shall awake . Restraynt , Some to ever-lasting Lyfe , some to shame , and contempt . There bee some , I knowe , doe not allow to it this just Extent ; in regard it is sayde onlie manie that sleepe in the dust . For they thinke , that all men shall not suffer death , which by sleepe is meant heere . Grounding themselues vpon the wordes of the Apostle , 1. COR. xv . 51 . Beholde , I showe you a mysterie : Wee shall not all sleepe , but wee shall all bee changed . Hee distinguisheth all men vnto those who shall bee alyue , and remayne vnto the comming of the LORD , and those that shal be asleepe . Which distinction importeth , That those who then shall bee alyue , shall not die , but shall immediatelie , or without anie death intenveaning , bee caught vp , with the rest of the Elect , to meete the LORD in the ayre . Tyme will not serue mee , to speake of this mysterie , as Paull calleth it , at such length as I would : onlie yee shall know , that the ancient Fathers of the Church haue bene much divided in their judgemēts , concerning those whom the LORD at His comming to Iudgement shall finde alyue . Chrysostome wryting vpon that place , and diverse Greek Fathers following him , haue thought , that they shall not die ; but that they shall bee changed , from the estate of Mortalitie , vnto the estate of Aeternitie . Of this opinion also were some of the Latine Fathers ; in speciall Tertullian and Ierome ; and diverse moderne Wryters , both Papistes , as Cajetane , and some others , led by his authoritie ; as also Protestantes , as Calvine , and some others , following him . But manie haue beene , and are yet , of another opinion : that is , they haue believed , or at least thought it more probable , That even those who shall bee alyue at the LORD His second comming , shall truelie and reallie die ; that they may vndergoe the common punishment of Man-kynde ; and shall immediatelie thereafter bee raysed vp , or quickened , that they may compeare with the rest vnto Iudgement . Of this opinion were diverse , both of the Greeke Fathers , as Dydimus , one of the Doctors of Alexandria , and Acacius , Bishop of Caesarea , ( as we may perceaue by Ierome his Epistle to Minerius , and Alexander , EPIST. 152. vvhere the judgement of them both in this particular is related ) and Oecumenius in his Commentaries expounding this place : and also of the Latine Fathers , as the Author of the Commentaries vpon Paul's Epistles , attributed to Ambrose , in Thes. Cap. 4. Augustine , in some places of his workes , as Lib. 20. De Civitate DEI , Cap. 20. although in other places hee seeme to encline to the former opinion , as Quaest. 3. ad Dulcetium . ( For he was ever doubtfull of this matter , even when he writ his worke of Retractions , Lib. 2. Retract . Cap. 33. ) I could also for this opinion , cite diverse of the Ancientes , who will haue the wordes read , Wee shall all sleepe , but wee shall not all bee changed . But besides these two readinges of this place , ( which both were to bee found in the Greeke Editions of that age , as Ierome witnesseth in the ende of that Epistle before cited ) hee lykewyse telleth vs , that there was a third most frequent in the Latine Editions ; but not at all to bee found in the Greeke Copies : to wit , Wee shall all ryse , but wee shall not all bee changed . Which reading occurreth frequentlie in Augustine's workes : and Ruffinus , before him , followed it , in the exposition of the Creede , expounding the article of the Resurrection . I will not take vpon mee , to define , or determine peremptorilie , this question : For I thinke with Lombardus , Lib. 4. Sent. Dist. 43. that horum quid verius sit , non est humani judicii definire : vvhich of these are most agreeable to the trueth , it is not for humane wit to determine . Nor yet will I take holde of that other reading of the Apostle's speach , Wee shall all sleepe , but wee shall not all bee changed ; although Acacius affirme , That it was in plurimis Graecorum codicibus , to bee found in manie Greeke Copies , as Ierome relateth of him : I will only declare two thinges vnto you , concerning the Extent of my Text , or the vniversalitie of Death , and Resurrection . The first is ; That from this speach of the Apostle , even taking it according to the ordinarie reading of it , as it is now in the Greeke Copies , nothing can bee infalliblie concluded , to proue , that those whom the LORD shall find vpon the earth at His second comming , shall not taste of Death ; properlie and truelie so called . For whereas the Apostle sayeth , Wee shall all sleepe , it may bee verie probablie alleadged , That by sleeping , hee vnderstandeth not Death it selfe ; but the continuance of Death : or , to vse Oecumen . his phrase , that the Apostle is speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a long death , or of a death continued for so long tyme , that the dead bodies may bee altered , and dissolved into dust . This may , out of all question , bee , That they who then shall bee living , shall not sleepe : for although they die , yet their death shall not bee as a sleepe , but rather a sudden slumber ; a winke , or nod , of one that would sleepe . Never-the-lesse , seeing manie Interpreters , both ancient and moderne , doe expound that speach of Saynct Paull otherwayes ; thinking , that hee is there speaking of Death it selfe ; and , consequentlie , that his speach importeth , That some men , and in speciall those who shall bee living at the day of Iudgement , shall not vnder-goe , or suffer , Death . Therefore my second Assertion is , That the vniversalitie of Death & Resurrection , is to bee vnderstoode , with an exemption of those whom GOD Himselfe , for some speciall or extraordinarie causes or respectes , hath exeemed from them . This Peter Martyr observeth , speaking of Henoch and Elias , who for extraordinarie respectes were exeemed by GOD from Death ; And such , sayeth hee , will bee the condition of those whom GOD shall find alyue when Hee commeth to judgement . Yet albeit of this extraordinarie exemption , it is the ordinarie course of all Man-kynde , to die , according to that of HEBR. ix . 27 . It is appoynted for men , once to die . The Iewes , although they allow this just Extent of this Text , in this , That all shall die , yet they denye , that all shall awake : grounding themselues on the wordes PSAL. j. 5 . Therefore the vngodlie shall not ryse in Iudgement . But for answere to them , first , The reading of this place is wrong : for the wordes are to bee read thus , The vngodlie shall not stand in Iudgement . Secondlie , the Text it selfe here refuteth them ; for it sayeth , That some , meaning the wicked , shall awake , to shame , and contempt . And our Saviour , IOHN v. 28.29 . The houre is comming , when all that are in the graues , shall heare his voyce , and shall come foorth ; they that haue done good , vnto the Resurrection of Lyfe ; and they that haue done evill , vnto the resurrection of damnation . That the Extent , then , may bee full , the word manie must bee eyther taken distributiuelie , referring it to both members , Manie shall awake to lyfe , and many to shame ; so that multi , is as much as multitudines duae ; one companie to Lyfe , another to shame : or the word is to bee taken collectiuelie ; not exclusiuelie , but extensiuelie , and vniversallie , as ROM . v. 18 . By the offence of one man , the fault came vpon all vnto condemnation . And in the next verse following , Manie were made sinners . Whereby it is evident , that manie is taken for all . The Restraynt is , That some onlie shall awake to everlasting Lyfe , and some to shame , and contempt . Of this last part , I will speake nothing at this tyme ; but ( as Daniel sayde in his exposition of Nebuchadnezar's dreame ) let it bee to them who by finall impenitencie hate the LORD , and the interpretation onelie to his enemies : Wee haue onlie here to speake of this Text , so farre as it concerneth the Godlie . Their death is called a sleepe ; and their estate after death , awakening to ever-lasting lyfe . Death in Scripture vsuallie is so tearmed , Deuter. xxxj . 16 . the LORD speaking to Moses of his death , sayeth , Beholde , thou shalt sleepe with thy fathers . And our Saviour , Matth. ix . 24 . The mayd is not dead , but sleepeth . And Iohn xj . 11 . Our friend Lazarus sleepeth : but I goe , that I may awake him out of sleepe . And the Apostle , 1. Thess. iv . 13.14 . I would not haue you ignorant , brethren , concerning them that are asleepe ; that you sorrow not , even as others , which haue no hope . For if wee belieue that IESVS died , and rose agayne : so them also which sleepe in IESVS , will GOD bring with Him. This sleepe , doe not thinke that it is of the soule , as some fondlie dreamed , that the soules seperated from the bodies , were casten into a dead sleepe , and remaine without all action , vntill the generall Resurrection : or , that that they doe rest a space in the dust , with the bodies . Alace ! these men are truelie injurious , to the soules of the Godlie departed , that would eyther denye them all fruition of GOD , or all action , whyle they are seperated from the bodie . I affirme not , that their happinesse is such , or at such an hight , as it shall bee , when the tyme commeth , of which Peter speaketh , 1. PET. v. 4 . that is , When the chiefe Shepheard shall appeare , and they shall receaue a Crowne of Glorie , that fadeth not away . But that they enjoye GOD , and even separated from the bodies , they laude and prayse Him , is evident in that vision , Rev. v. 11.12 . where Iohn sayeth , hee behelde , and heard the voyce of manie Angels round about the Throne , and the Beasts , and the Elders : and the number of them was ten thousand tyms ten thousand , and thousandes of thousandes , saying with a loude voyce , Worthie is the Lambe that was slayne , to receaue power , and riches , and wisdome , and strength , and honour , and glorie , &c. And as th'Apostle witnesseth , 2. Cor. v. 8 . being absent from the bodie , they are present with the LORD . And Phil. j. 23 . his desire was to depart , and to bee with CHRIST . And expresslie Augustine sayeth , Lib. 13. de Civitate Dei , Cap. 8. In requie enim sunt animae piorum à corpore separatae ; impiorum autem poenas luunt , donec istarum ad aeternam vitam , illarum ad aeternam mortem , quae secunda dicitur corpora reviviscant . The soules of the Godlie ( sayeth hee ) being separated from the bodie , are at rest , and the souls of the wicked are punished , vntill that tyme the bodies of the one bee awakened to aeternall lyfe , and the bodies of the other to aeternall death ; which is called The second death . The bodies then onlie of the Godlie doe sleepe in the dust of the earth . The souls of men may haue , and haue their ▪ owne actions , without commerce with the bodies : For in that the death of man is called a sleepe , it evidentlie signifieth , That the soules of men are not as the souls of other creatures , who lose beeing with their bodies ; their death being no other than a destruction of both . But as when the bodie sleepeth , the soule will bee then thinking , meditating , and discoursing ; so when the bodie is lying asleepe in the graue , the soule then is exercysing its owne heavenlie and spirituall functions . That nowe , then , wee may knowe the nature of the death of the Godlie , we haue to learne wherefore speciallie it is resembled to sleepe . This appellation it getteth in Scripture , is to testifie , what good , what happinesse , the Godlie gayne by Death . And , to omit manie other resemblances betwixt them , I will show it in this : Even as a man all the day long wearied with toyle , and travell , when the night commeth , laying aside all traffique of the world , hee vncloatheth himselfe , goeth to bed , willingly yeelding to Nature ; where the senses beeing tyed vp by sleepe , hee resteth from all his travels , and sense of evill : by which rest , hee is more enabled agaynst his awakening , for better exercyses , as the Poët sayth of it ; Pectora duris , Fessa ministeriis mulces , reparasque labori . So the Godlie , when the night of death commeth , or when death approacheth , they lay aside all worldlie thinges , and prepare themselues for it : with Ezekiah they set their house in order ; knowing , that they must die : they yeeld to the God of Nature , saying vnto them , Returne , yee children of men , Psal. xc . 3 . They vncloathe their souls , and put off their earthlie tabernacle . Then their bodies are layde downe in the dust , as in a sweete sleeping bed : and , as Iob sayeth , as the waters fayle frrom the sea , and the flood decayeth , and dryeth vp ; So man lyeth downe , and ryseth not : till the Heavens bee no more , they shall not awake , nor bee raysed out of their sleepe , Iob xiv . 11.12 . Where they are delivered from all cares , all toyle , and sense of evill , wherevnto before they were subject : and therin they are fitted , and prepared , for all Happinesse . By this resemblance , we may perceaue , first , that the death of the Godlie , putteth an ende to all miseries : For by it wee are delivered both à malo culpae , and à malo poenae , from sinne it selfe , and from the punishment of sinne . After death , the Godlie doe not sinne anie more . Howe great Happinesse this is , may bee easilie vnderstood by that groaning petition vttered by the Apostle , Rom. vij . 24 . O wretched man that I am ! who shall deliver mee from the bodie of this death ? By death they are delivered from it ; for he that is dead , is fred frō sin , Rom. 6.7 . & delivered frō the bondage of corruption , into the glorious libertie of the sonnes of GOD , Rom. viij . ●1 . Yea , from all occasions and temptations to sinne . Desiit peccare , desiit jactari , desiit miser esse : He ceasseth to sinne , or to bee tossed with anie winde of temptation to sinne . In a word ; Hee ceasseth to bee miserable : and therefore I sayde also , that hee is fred à malo poenae . In this lyfe man that is borne of a woman , is of few dayes , and full of trouble , Iob xiv . 1 . And Salomon acknowledgeth , That there is nothing vnder the sunne , but trouble , and vexation of spirit . The bodie of man is morborum seminarium , a seed-plot of all diseases . No sooner , yea , before wee begin to bee borne , wee begin to bee sicke : Quis ille qui non aegrotat in hac vita ? Quis non longum languorem trahit ? nasci hic in corpore mortali incipere , aegrotare est . Aug. in Psal. cij . ante med . Who is hee ( sayeth hee ) that is not sicke in this lyfe ? Who is hee that languisheth not ? To begin to bee borne in this mortall bodie , is to bee sicke . The mynde and soule of man is subject vnto griefe , and anguish ; which is an intollerable miserie : David compareth it to arrowes , Psal. xxxviij . 2. For thyne arrowes sticke fast in mee , and thy hand presseth me sore . Consonant wherevnto is that of Iob , Chap. xvj . 13 . His archers compasse me round about : hee cleaveth my reynes asunder , and doeth not spare . And , A wounded spirit , sayd Salomon , who can beare ? The sense of it made CHRIST Himselfe say , My Soule is exceeding sorrowfull , even vnto death , Matth. xxvj . 38 . The estate of man is subject to Povertie , and Want : a grievous punishment ; for ridiculos homines facit : the poore are the object of mockerie . Salomon sayeth , Prov. xiv . 20 . The poore is hated , even of his owne neyghbour . And Prov. xix . 7 . All the brethren of the poore doe hate him ; howe much more doe his friendes goe farre from him ? Hee persueth them with wordes , yet they are wanting to him . The name of man is subject to shame and contempt ; which even evill men abhorre more than death . Saul did rather choose to fall on his owne sworde , than to bee matter of sporte to his enemies . The wicked at the day of Iudgement , ere they endured the indignitie of this evill , would rather that hills and mountayns should fall vpon them . Yea , besides to howe manie miseries daylie is man lyable , to hunger , thirst , heate , colde , inaccommodation in dwelling , much travell , vaine hopes , &c. howe manie are his private crosses , his publicke calamities , and evils , which wee bring vppon our selues , injuries done to vs by others ? Yet when Death commeth , it freeth vs of all these . By Death wee lye still , and are quyet ; wee sleepe , and are at rest , Iob iij. 13 . And , Blessed are the dead , that die in the LORD : they rest from their laboures , Rev. xiv . 13 . Before Death come , there can bee no perfect freedome from these evils : for , as Bernard speaketh , Liberatio plena atque perfecta ante diem sepulturae esse non poterit , quod maneat jugum gravè super filios Adam , à die exitiu● de ventre matris ipsorum , vsque in diem sepulturae in matrem omnium . In hac ergo die eripiam eum ( nempè , justum ) inquit , quando nihil jam vltra vel quod corpori , vel quod animae faciat mundus habebit . Ber● . Serm. 16. in Psal. xc . A full and a perfect freedome , before the day of our buriall , there can not bee : for there is a heavie yoake layde vpon the sonnes of Adam , even from the tyme they come out of their mothers womb , vntill the day of their buriall , when they are receaved into the bowels of their common mother . Then ( sayeth the LORD ) in that day I will deliver the just man ; when the world hath nothing more to doe , eyther with his bodie , or with his soule . Wherevnto consonant are the wordes of Isidorus , cited by Bernard ; O mors , quam dulcis es miseris ! quam suavis es amarè viventibus ! quam jucunda es tristibus , atque lugentibus ! O Death , how sweet art thou to them that are in miserie ! how pleasant to those who liue in bitternesse ! how delectable to the sad , and mournfull ! For truelie of Death wee may say ; Pon it finem omnibus malis in hac vita : dat terminum malis in hoc saeculo ; adimit omnem calamitatem . Mors prebet terminum hominibus , in tribulationibus in hoc mundo . It putteth ( sayeth hee ) an ende to all evils in this lyfe , a period to all miseries that fall out in this tyme ; it taketh away all calamitie , and maketh an ende to all troubles which befall men in this lyfe . Hee doeth therefore heerevpon conclude , Sed heu exspectata mors tardè venit ! But alace , ( sayeth hee ) long looked for , and much desired Death , commeth slowlie ! No marvell a Christian sayde so , since Cicero , an Ethnicke , Lib. 1. Tusc. quaest . could say , Pro dii immortales , quam illud verè jucundum hominibus esse debet , quo confecto nulla reliqua cura , nulla solicitudo futura sit ! That is ; O you immortall gods , how sweet and pleasant should that bee to men , which once being brought to passe , there shall bee no more care , nor anxietie ! The next Happinesse included in this , that it is called a sleepe , is , That heereby wee are fitted and prepared for heavenlie Happinesse . By Death there is a preparation made , for our change , to the enjoying of aeternall Felicitie ; whence it is called by BERNARD , Ianua vitae , initium refrigerii , sancti montis scala , & ingressus in locum tabernaculi admirabilis , quod fixit Dominus , & non homo Bern. Serm. on the 19 verse of the 5 chapter of IOB . The doore of lyfe , the beginning of our refreshing , the ladder whereby wee goe vp to the holie mountayne , an entrie vnto the place of that admirable Tabernacle which the LORD Himselfe made , and not man. What sleepe , then , is lyke to this Sleepe ? and what Sleepe more to bee desired than IT , were not the Bed wherein IT is enjoyed , seemeth to lessen all the former happinesse ? For it is sayde by the Angell , They sleepe in the dust of the earth . The rememberance indeede of this Bed wherein man must take his last sleepe , deoth teach man Humilitie and Sobrietie ; since as he was made of the dust , to dust he must returne againe . The Graue must be his House , & he must make his bed in darknesse . Hee must say to corruption , Thou art my father ; to the worme , Thou art my mother , and my sister , IOB xvij . 13.14 . Yet it doeth nothing derogate from the happinesse of Death : For , first , albeit it seeme base , to lye in the dust of the earth ; yet it is the common & onlie recept appoynted by GOD , to receaue our bodies , in our passage to Heaven . Neyther is there anie other place for our bodilie rest alotted , vntill our finall awakening : Dust ( sayeth the LORD ) thou art , and to dust thou shalt returne , GEN. iij. 19 . And therefore , Quis quaeri potest se in ea conditione esse , in qua nemo non est ? SEN. Epist. 30. Who can complayne of that estate , wherein all men are alyke with him ? Next ; Of all Beds a man can lye downe into , it is the most kyndlie Bed : For the earth is mater omnium nostrum . And when wee are layde downe in IT , wee are but in the bosome of our common mother , who will bring vs foorth agayne into another vvorlde : in regarde whereof the Resurrection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Regeneration , MATTH . xix . 28 . Thirdlie ; IT is of all Beds , the onlie Bed of Rest , wherein man most securelie sleepeth . Of all other Beds , everie man , in some sort , may complayne with IOS , When I say , My bed shall comfort mee , my couch shall ease my complaynt ; then Thou scarrest mee with dreames , and terrifiest mee through visions , IOB vij . 13.14 . For great travell is created for everie man , and an heavie yoake is vpon the sonnes of Adam , from the day that they goe out of their mothers wombe , till the day that they returne to the mother of all thinges . ECCL . xl . 1 . No quyet anie where in the interveaning tyme ; but then they shall enter into their peace : they shall rest in their Beds , ISAI lvij . 2 . Fourthlie , IT is a Bed perfumed with the most costlie Perfume in the worlde . Wee reade PROV . vij . 17 . that the harlot had perfumed her bed with myrrhe , aloës , and cynamom : but it was a bed of whoredome and wickednesse . This Bed is a Bed of Holinesse , sanctified by the buriall of CHRIST IESVS . For as Hee died on the Crosse for vs , so lykewyse Hee would bee buried ; that by the touch of his most holie Flesh , our buriall might bee sanctified . Fiftlie , IT is of all sortes of Beds most honourable : herefore it is written of Cyrus , in Zenophon , that hee sayd to his sonnes , When I am dead , lay not my bodie in golde , nor silver , or anie thing else : but , with all haste , lay it down in the earth . For what is more blessed , than to bee mixt there-with ; which not onlie breedeth all good and pleasant thinges , but also nowrisheth and cherisheth the same ? And lastlie ; The second Comfort in this Text suddenlie ensuing , taketh away all matter of disheartening : For they shall not lye in the dust for ever . For , as one sayeth well , Est somnus quidem diuturnior solito , non diutius tamen , quam ad CHRISTI novissimum adventum duraturus : that is , It is a sleepe longer than other ordinarie sleepes ; yet not to last longer , than the second comming of CHRIST IESVS . For they shall bee awakened , to enjoye an happie estate , even Ever-lasting Lyfe . The knowledge of this estate after death , and long sleepe , wherein the bodies doe lye , it bringeth , without all mixture of sorrow , vnexpressable comfort . First , that man shall be awakened out of this long sleepe ; heere is a singular comfort : but to bee awakened to everlasting lyfe , it is the hight of all Comfortes . Shall awake to everlasting lyfe : this is all one with this , their bodies shall be raysed againe out of their graues ; and after they are vnited with their soules , shall obtayne everlasting Lyfe . This doctrine of the resurrectione of bodies , is onlie revealed in the word of GOD. It is to all those who haue not learned it herefra , as it was to the Athenians , Mockerie , Act. 17.32 . And yet it is the onlie ground of our comfort : For , if in this lyfe onlie wee had hope in CHRIST , wee were of all men most miserable 1. COR. 15.19 . It is that which giveth vs confidence and hope : For Resurrectio mortuorum , est fiducia christianorum , sayeth carnis· It is an speciall article of our Fayth , which wee must holde vndenyable against all such wicked Hereticks , who would denye the same ; wickedlie thinking , that the bodies being resolved into their first principles , shall lye without hope of restoreing to lyfe . Or , if there bee any bodies at all glorified , they shal not be the same which were layde in the graue , but some other made of the ayre , or such lyke thing . An impious Heresie , most manifestlie against infinite testimonies of Scripture , whereof this is one most evident . Wherefore , Augustine , Lib. 20. de Civit. Dei cap. 23. showeth it to bee the same with that of our Saviour , Iohn 5.28.29 . For those whom the Angell sayeth , that they sleepe in the dust , are sayd by our Saviour , to bee in the graues . And what is to the Angell , They shal awake . It is to Christ , They shal heare the voyce of the Sonne of man , and come foorth . The Angel sayeth , Some to everlasting lyfe , some to shame , and eontempt . Our Saviour sayeth , Who haue done good , vnto the resurrection of lyfe , and who haue done evill vnto the resurrection of damnation . So clearlie consonant , that our Saviours wordes are a plaine exposition of the Angels , Tertullian most learnedlie in his booke De resurrectione carnis , refuteth this Heresie : and the learned after him haue done it most fullie . As for that they object , That the bodie being a base , vyle , contemptible , and corrupted thing , how can it bee awakened to glorie ? they should haue considered , That albeit in matter it be base , yet it is made wonderfullie honourable . By GOD Himselfe was man created to bee immortall : and Hee made him an Image of His owne aeternitie . And CHRIST IESUS now incarnate , hath honored vs with this , That wee are members of His bodie , of His flesh , and of His bones . Ephes. 5.30 . And by the glorification of His bodie , our bodies , His members , are alreadie begun to be glorified . And that Hee might present vs vnto Himselfe glorious , hath cleansed our bodies by the washing of regeneration , and made them temples of the holie Ghost : and wee are fed by the bodie and blood of IESUS CHRIST , to the certayne hope of this Resurrection , according as our Saviour sayeth Iohn 6.54 . Who so eateth my flesh , and drinketh my blood , hath eternall lyfe , and I will rayse him vp at the last day . And as that father well marketh , Non possunt separari , in mercede quos opera conjungit . For who worketh together in justice , should bee rewarded together . In this poynt I marvell much how they dare derogate from the power of GOD : for Hee who made man first of nothing , what can hinder Him againe now to make him vp of some thing ? For Hee that calleth things which are not , as though they were , ROM . 4.17 . how easilie may Hee call backe those thinges that were , and quicken the dead ? For what although the bodies bee burnt in ashes , bee devoured of beasts , eaten of fowles or fishes ? For Tertullian answering to this , sayeth , Habet et car● suos sinus interim , in aquis , in ignibus , in alitibꝰ et bestiis . The flesh also hath her own receptacles in the meane tyme , in the waters , in the fyre , in the fowles and beasts . Cum in haec dissolvi videtur , velut in vasa diffunditur . And when in these it is dissolved , it is powred in as it were in vessels . Si etiam ipsa vasa defecerint , cum de illis quoque defluxerit in suam matricem terram , quasi per ambages resorbetur , vt rursus ex illa repraesentetur . And if ( sayeth hee ) these vessels fayle , and it flowe out thereof , by turning againe , it is drunken in into the earth , and out of it , it may bee refounded againe , according to that which is wrytten , Revel . 20.13 . And the sea gaue vp the dead , which were in it ; and death and the graue delyvered vp the dead that were in them : and they were judged everie man according to his workes . Showing whatsoever kynde of death they died , they must all aryse , and giue presence , at judgement . Knoweth not the LORD by His infinite wisdome , where the smallest part of the dust , wherein their bodies are dissolved , lyeth ? and by His infinite power , is Hee not able to collect them altogether ? Shall wee denye Him that skill a master of familie hath in his owne house ; or a gold-smith in his shop , who can readilie bring everie thing out of its owne place , and as they ought , in a perfect manner , put them together ? This power of GOD is evidentlie witnessed in the Phoenix , who albeit burnt in ashes , returneth to lyfe : in the Flees and Wormes , dead in Winter , reviving againe in Summer ; in the day buried in the night , the nixt day returning . And to affirme , that those bodies which shall bee glorified with the soule , shall not bee the same bodies , which were layde asleepe , it is to deny the Resurrection . For who can call that a Resurrection ? that is , a raysing vp of that bodie which was fallen , a wakening of that which was asleepe . It were meerlie ridiculous , as the strength of the former argumentes evidentlie evinceth . Wherefore , we must vndoubtedly holde with Tertullian , that Resurget caro , & quidem omnis , & quidem ipsa , & quidem integra . In deposito est ubicunque apud DEVM per fidelissimum sequestrem DEI & hominum , IESVM CHRISTVM , qui & homini DEVM , & hominem DEO reddet , carni spiritum , & spiritui carnem : that is , The flesh shall aryse , and all flesh , that selfe-same flesh , whole , and in its integritie . For , where ever it be , it is in sure keeping with GOD , through that faythfull Mediator betwixt GOD and Man , CHRIST IESVS ; who will restore GOD to Man , and Man to GOD ; the spirit to the flesh , and the flesh to the spirit . The same bodies , then , which were layde asleepe in the graue , shall bee awakened , and that by the ministerie indeede of the holy Angels , who are ministring spirits , for the good of the Elect ▪ but efficiently it shal bee by the voyce of IESVS CHRIST , as Hee testifieth of Himselfe ; Verilie , verilie , I say vnto you , The houre is comming , and now is , when the dead shall heare the voyce of the Sonne of GOD ; and they that heare it , shall liue , IOHN . v. 25 . Hee is their Head , and therefore will awake His owne members , to the participation of His owne Glorie . Hee is their King , and will therefore call on them , to share of the Happinesse of His Kingdome , and to giue them a full and finall Evidence , That Death is swallowed vp into victorie . Hee will declare by His voyce , what vertue is in Him , to quicken them ; & will possesse them with that , which is the ende of their awakening , even everlasting lyfe . This is that happie Estate , which the Godlie both in their soules and bodies shall enjoy , at the last day . Happie , I say , because of Lyfe ; but more happie , because Aeternall . The happinesse of this Estate , the wit of man can not conceaue ; no tongue can expresse it : for no eye of man hath sene it , no eare heard it , nor haue entered into the heart of man , the thinges which GOD hath prepared for them that loue Him , 1. Cor. 2.9 . And Gregorie speaking heereof , sayeth , Cùm homo mortalis de aeterna gloria disserit , coecus de luce disputat : that is , When as a mortall man reasoneth of aeternall Glorie , it is as a blinde man discerning coloures . Yet because such is the eagernesse of man's desire , to knowe somewhat of that Estate , and such vnspeakable Contentment it bringeth to the heartes of the Godlie , which haue the least glimpse of it ; therefore the Spirit of GOD in Scripture , hath not left vs in this comfortlesse ; but is content to expresse it , in some sort ; that at least afarre off wee may see that which one day wee shall enjoye . Hee telleth vs , That that lyfe , is a lyfe of all brightnesse , joye , felicitie , and glorie ; That therein wee shall get a Kingdome , an Inheritance vncorruptible , vndefyled , that fadeth not away . 1. Pet. j. 4 . A Crowne of Righteousnesse , 2. Tim. iv . 8 . A Crowne of Lyfe , a Crowne of Glorie , 1. Pet. v. 4 . An exceeding aeternall weyght of Glorie , 2. Cor. iv . 17 . That there shall bee Glorie , Honour , and Peace , to everie man that worketh good , Rom. 11.10 . The bodies shall haue their glorie : For wee looke ( sayeth the Apostle ) for the LORD IESVS CHRIST , who shall change our vyle bodie , that it may bee fashioned lyke vnto His glorious bodie , according to the working ; whereby He is able to subdue all thinges to Himselfe , Phil. iij. 21 . That bodie which was sowen in corruption , shall be raysed in incorruption : that which is sowen in dishonour , shall be raysed in glorie : and that which is sowne in weaknesse , shall bee raysed in power : and what is sowen a naturall bodie , shal be raised a spirituall bodie , 1. Cor. xv . 42.43.44 . Wherevpon it is , that the Schoole-men gather foure speciall Enduementes , wherewith the bodie , as with a most gorgeous Robe , shall bee glorified . It shall be impassible , glorious , agile , and spirituall ; suffering no corruption , shyning in brightnesse , as the starres in the firmament , with all readinesse and pleasure doing what the soule shall command : free from all animall employmentes , as eating , drinking , begetting of children : neyther marrying , nor giving in marriage ; but aequall with the Angels of GOD , Luke xx . 36 . The soules agayne shall bee in perfect Happinesse , in regarde of their cleare vision of GOD. Heere wee see Him but darklie , as it were in a glasse : but there wee shall see Him face to face . Now we know but in part , but there wee shall know , even as wee are knowne , 1. Cor. xiij . 12 . And next , in regarde of their fruition of GOD : For the Lambe which is in the middest of the Throne , shall feede them , and leade them to the fountaynes of living waters : and GOD shall wype away all teares from their eyes , Revel . vij . 17 . And thirdlie , in regarde of their perfect loue of GOD. Yea , in a word , man in that estate enjoying GOD , shall participate of that same Happinesse , wherewith GOD Himselfe is happie . For as the Happinesse of GOD consisteth in the Vision , or Contemplation of His owne Essence ; So our Happinesse shal stand in the viewing of the Essence of GOD : or , which is all one , in beholding of the glorious , and amiable Countenance of that LORD , in whose presence there is fulnesse of joye , and at whose right Hand there are pleasures for evermore . Wherefore I may saye with BERNARD , Et quis non illic habitare vehementer desideret , & propter pacem , & propter amoenitatem , & propter aeternitatem , & propter DEI visionem ? that is , And who will not earnestlie desire to dwell there , for the peace , the pleasure , the aeternitie , and the sight of GOD there ? Having thus shortlie run through this CONSOLATORIE Text , the doctrine whereof , as it is at al tymes , so nowe moste necessarie , when your heartes are fraughted with griefe , for the death of our late Venerable Prelate ; of whome albeit much hath beene worthilie spoken , yet it is impossible for vs , ( not beeing of aequall worth with himselfe ) to speake according to his worth : Vt enim de pictore , sculptore , fictore , nisi artifex judicare , ita nisi sapiens , non potest perspicere sapientem , Plin. Sec. Lib. 1. Epist. 10. Onlie a wyse man ( sayth hee ) can fullie obserue a wyse man : and hee must bee of aequall worth , who can remarke in the Worthie , what is worthie to bee observed . Therefore I resolved to cover his prayses with silence , and now onlie comfort you agaynst his death . But fearing , if too suddenlie I did stop the current of your griefe , it should rather over-flow , nor cease ; I can not but giue you this vent , and with you acknowledge , that great is the losse which both Church and Policie doeth sustayne , beeing deprived of him : For justlie may that testimonie of prayse bee given him , which the wyse man giveth to David , Eccl. 47.2 . As is the fat taken away from the Peace-offring , so was David chosen out of the children of Israell : For albeit all the Peace-offering amongst the Israelites , was by a speciall lawe consecrated vnto the LORD , yet onelie the fat would the LORD haue given vnto Himselfe , as the speciall , chiefe , and best part . So albeit all the people of Israell were holie vnto the LORD , yet DAVID , in comparison with them , was as the fat of the Sacrifice , aboue others chosen of GOD , and delectable vnto Him. So may I say of our worthie Prelate , As the fat taken away from the Peace-offering ; so hee , a man full of fat , that is , of choyce and excellent giftes , was speciallie chosen out by GOD , to bee consecrated to His glorie , in the good of His Church , and Common-wealth heere . For hee testified , in all the actes of his lyfe , that the grace of GOD had appeared vnto him , and taught him to denye all vngodlinesse , and worldlie lustes , and to liue godlie , righteouslie , and soberlie , in this present worlde : still seeking for that blessed Hope , and glorious Apperance of our LORD and SAVIOVR IESVS CHRIST . And , in particular , in the actes of his Priestlie , or Ministeriall Calling , hee did testifie , that hee was a chosen Vessell vnto CHRIST , to carrie His Name . For hee was a worke-man , who needed not to bee ashamed ▪ rightlie hee could divide the Word of Trueth , fled youthfull lustes , and did followe Righteousnesse , Fayth , Charitie , and Peace , with them that call on the LORD with a pure heart , &c. In the actes of his Prelacie , hee kythed , that the LORD had separated him , for this worke , as a man fit to rule . For hee was one that did rule his owne spirit : and so , in Salomon's esteeme , better than one that taketh a Citie , Prov. xvj . 32 . In which Charge , as you haue heard , hee worthilie did discharge himselfe ; provyding for Seminaries of Learning , and nowrishment for seede to growe therein . In these Seminaries , the Youth , as pleasant Plantes , did aboundantlie spring vp in his tyme : and he , after due tryall of their worth , planted them in the LORD'S Vineyarde : yea , after hee had planted them , hee transplanted some of them from one part of it , to another . For , as a wyse master Gardner , sometymes hee plucked fullie vp vnprofitable trees , out of their places , that they should not trouble the ground anie more ; sometymes , according to the nature of the soyle , and the worth of the Plantes , hee did transplant them ; that profitable trees , might haue profitable rowmes . And , aboue all , hee had a care , that the pestilent weedes of Haeresie and Schisme , should neyther abyde , nor enter therein : that almost heere , by his meanes , hee hath plucked vp Popish Superstition by the rootes . And in the actes of Policie , as a States-man , hee did evidentlie declare , that our mightie Prince did choose him out , according to the wyse counsell of Iethro to Moses , for an able man , one that feared GOD , loved the Trueth , and hated covetousnesse , Exod. xviij . 21 . And so hee discharged himselfe in all Employmentes of that kynde , that with IOB hee might haue sayde of himselfe , that hee was in such admiration amongst the Princes , and Nobles , that when hee spake , they refrayned talking , and layd their hand on their mouth : they held their peace , and their tongue cleaved to the roofe of their mouth , Iob xxix . 9.10 . That such a man is taken away , it can not bee denyed , but that it praesageth some heavie judgement vpon this Land : and that the rather , as Esay in the lyke case complayneth , because the righteous perish , and no man layeth it to heart ; and merciful men are taken away , none considering that the righteous is taken away , from the evill to come . Esay . lvij . 1 . Oh , if men would consider , howe that such men are both Lightes and Pillars , where they liue ; and what respect the LORD hath vnto them ; and howe from tyme to tyme Hee hath wonderfullie spared others , for their sakes : how all Israll was spared , for one Moses : and howe hee would haue spared Sodom and Gomorrah , if there had beene ten righteous men therein , Gen. xviij . and how that the Angell could not doe anie thing agaynst them , vntill LOT did escape to the mountaynes : The consideration of this , would make them to take to heart the death of the Righteous , and in tyme by repentance praevent these judgementes , which seeme to ensue . This is the speciall vse should bee made of our Prelates death : and not , as we are all doing , mourne or weepe for him . For , knowing the happie estate wherein hee is , wee haue matter to rejoyce , and bee glad . His soule is convoyed to the bosome of Abraham , wherein the glorious companie of Angels , and blessed Sayncts , hee is praysing the LORD . His bodie nowe resting from manie toylesome travelles , is layde in a sound sleepe ; out of which , one day , by the sweete voyce of his Saviour CHRIST IESUS , it shall bee awakened : and when Hee shall come in Glorie , Hee will then bring him both in soule and bodie to Glorie with Him : and then , with other wysemen , hee shall shyne as the brightnesse in the firmament ; and because he hath turned manie vnto righteousnesse , as a farre for ever and ever , DAN . 12. Wherefore should wee then mourne for him ? For as Bernard sayeth , Pro defunctis fidelibus , non de bemus plorare ; sed DEO gratias agere , quia eos de miseria hujus seculi dignatus est liberare , & eos ad loca refrigerii , lucis , & pacis , sicut credimus , fecit transire : that is , wee ought not to mourne for the faithfull that are dead , but giue thankes to GOD for them , who hath vouchsafed to delyver them out of the miseries of this lyfe , and as wee are perswaded , hath made them to flit vnto the places of refreshment , light , , and peace . And , I am assured , if hee were now speaking to you , hee would tell you of his Happinesse ; that hee resteth now from his laboures , and that his workes haue followed him . So that if wee mourne nowe , wee may hurt our selues , but not profite him . Let those onlie carnallie mourne for their friends , that are ignorant of the nature of Death , and denye the Resurrection . But let vs rejoyce , who knowe they are asleepe , and shall bee awakened , to everlasting Lyfe . First , then , you worthie Citizens , cease now , and leaue off your mourning for your Reverende Prelate : bee no more lyke Rachel , who wept for her children , and would noo bee comforted ; nor with Ioash , weeping over the face of Elisha , and crying , O my father , my father ; the chariot of Israell and the horse-men thereof . Albeit I must yeelde this much to your griefe , that being depryved of him , you haue these concurring judgementes : There is taken from you the Iudge , and the Prophet ; the prudent , and the ancient ; the honourable man , & the counseller , the eloquent orator , ESAI . 3.2.3 . Therefore I cannot better speake vnto you , than in the wordes of our Saviour , to the women who followed him to the place of his sufferinges , Weepe not for mee , but weepe for your selues , O yee daughters of Ierusalem . So you haue no matter to weepe for him , but onlie for your selues . Weepe , that when you had him , you made not a good vse of him ; that you did not obey his doctrine , follow his counsels : and yet in this hee hath not left you comfortlesse ; for more carefullie he hath provyded Pastores for your instruction , nor ever anie that went before him : whose doctrine if you hearken vnto and obey , when Death ( which may bee shortlie ) shall sease vpon you , and yee shall bee gathered vnto him ; with comfort you shall see him , and say , Heere is hee that turned vs vnto righteousnesse : and at the sight of you joyfullie shall hee say , LORD , loe , heere am I , and the children which thou hast given mee . HEB. 2.13 . Next , you my Reverend Colleagues , his much respected Presbyters , why continue you your mourning , lyke Orphanes destitute of a father ? you are not ignorant , as these who haue not hope . Remember you not how carefull hee was , not to leaue you comfortlesse ? what testimonies at his death had we of his loue ? did hee not shortlie before his death communicate with vs alone , in the holie Sacrament of the blessed bodie and blood of CHRIST IESUS ▪ which was the last testimonie of CHRIST his owne loue to his Disciples ? when Elijah was to bee rapt vp into the Heavens , being desyred of Elisha , saying , I pray the let a double portion of thy spirit bee vpon mee ; It seemed hard this petition to Elijah : yet how gladlie did our ELIjAH , when wee Elisha-lyke , on bowed knees , did begge His blessing , answere vs , with his hand on everie one of our heades , saying , The LORD blesse you , and double his grace , and loue to you , that ever hee granted vnto mee . What can wee but hope for Vertue from that hand , as Elisha receaved Vertue from the Cloake of Elijah ? Remember that storie registrated by Ambrose , de off . lib. 1. cap· 41. of Sixtus Bishop of Rome , and Laurens his Deacon : who seeing his Bishop going to Martyrdome , weeping , said , Quô progrederis sine filio pater ? Quô sacerdos sine diacono properas ? nunquam sacrificium sine ministro offerre consueveras ? quid in me displicuit pater ? num degenerem probasti ? experire certè vtrum idoneum ministrum elegeris , cui commisisti Dominici sanguinis dispensationem , cui consummandorum consortium sacramentorum : huic consortium sanguinis negas , &c. That is , Father , whither doest thou goe without thy sonne ? O thou my priest , whither hastenest thou without mee thy Deacon ? it was not hitherto thy custome to offer sacrifice without thy helper ? what is there in mee nowe hath displeased thee ? hast thou found mee faynte hearted ? essay mee yet whether or no thou madest choice of a fit helper for thee , to whom thou diddest commit the dispensation of CHRISTS blood , and whose societie thou refusedst not in performing the holie Sacramentes ; why wilt thou denye his fellowship , in shedding of his blood with thee ? To whom Sixtus replyed , Non ego te , fili , derelinquo aut desero , sed majora tibi debentur certamina , nos quasi senes levioris pugnae cursum recepimus : te quasi juvenem manet glori●sior de tyranno triumphus mox venies , flere desiste , post triduum me sequeris : that is , O my sonne , I doe not vtterlie forsake thee : there are greater conflictes abyding thee : we as olde men haue vndergon lesser skirmisses : to thee , as to a young man , abydeth over this Tyrant a more glorious triumph . Thou shalt come shortlie : cease therefore to weepe . For within three dayes thou shalt follow mee . How often in lyke manner before his departure did hee thus comfort vs ? yea , if hee were nowe speaking to you , would hee not say ? I doe not leaue you succourlesse ; but as I haue foughten cowragiouslie my fight ; so follow my example : the tyme you haue to abyde behinde mee , is but short : your Victorie shall be great , and your triumph glorious : and where I am as a starre in the firmament , you also shall bee there as brightnesse , shyning with mee in Glorie . And as for you his Kinsmen and Friends , let the dayes of your mourning and weeping haue an ende : Non amisistis , sed praemisistis , you haue not lost him , hee is but gone before you . You had his travelles while hee lived : let him now enjoy his rest , the ende of his travelles . I may say to you as Calvine , in a case not vnlyke to this , sayde to a friend , Ideo DEVS sustulit , quia & illi è mundo emigrare , & hac orbitate vel te humiliari , vel tuam patientiam probari vtile erat . Epist. 19. GOD therefore tooke him away , because to him to flit out of this world , and to you by lacke of him , your parent eyther to humble you , or to trye your patience , it was alwayes profitable . Neyther hath hee left you comfortlesse : for there bee few of you , but enjoyeth some reall testimonies of his loue and favour . For never was anie parent more affectionate to his children , than he to his respected friends . You haue also in his place a sonne worthie of such a father , in vertue and pietie tracing his steppes : whom if you duelie honour , his worth and affection shall supplie much the losse of such a father . And lastlie , let vs all not onlie cease to mourne for him , but also cease to fret at death , since such vtilitie shee bringeth to the godlie , and let our murmuring against death bee turned to an endevouring to liue a godlie lyfe ; that living well , wee may die well . For bona mors justi propter requiem , melior propter novitatem , optima propter securitatem : the death of the just man is good for his enjoyed rest ; better for his newenesse of lyfe ; and best of all , for that safetie and securitie hee is put into . The LORD then grant that wee all may liue the lyfe of the righteous , whereby we may die the death of the righteous ▪ that sleeping with them in the dust of the earth , with them also wee may bee awakened to everlasting Lyfe , through IESUS CHRIST . AMEN . Some Letters , or Epistles , with some other Monuments , concerning the godlie entrie of PATRICKE FORBES of CORSE , to the Bishopricke of ABERDENE ; and His happie Governement , and blessed departure to Coelestiall joye . Letter of King IAMES , of Glorious Memorie , King of GREAT BRITANE , FRANCE , and IRELAND , &c. To the Arch-bishops and Bishops of SCOTLAND . IAMES REX . RIght Reverend Fathers in GOD , Right trustie and well-beloved Counsellours , and Reverend Fathers in GOD , our trustie and well-beloved , wee greet you well . The Bishopricke of Aberdene beeing now voyde , by decease of the late Bishop ; and wee being sufficientlie perswaded , as well of the Learning , Gravitie , Wisdome , and true Godlinesse , of PATRICKE FORBES of CORSE , enhabling him duelie to exercise and discharge the Calling of a Bishop ; as of the great and earnest desire of our best affected Subjects of that Diocesse , to haue him established their Ordinarie ; as was well witnessed by their expression thereof at the last vacancie of the sayd Sea. We haue therefore made speciall choyse of the sayd PATRICKE , to bee thereto preferred . Requyring you , for the more speedie and solemne performance thereof , to cause forme , and haste vnto vs , such Writs as wee are to signe for that effect ; and in everie other thing appertayning therevnto , to proceed according to the Ordinance of the late Act made in our last Parliament , anent the election of Arch-bishops and Bishops . Which not doubting but yee will preciselie performe , wee bid you Farewell . At New-market , the xxvij of Ianuarie , 1618. The inscription vpon the backe of the Letter . To the Right Reverend Fathers in GOD , our right trustie and well-beloved Counsellours , And to the Reverend Fathers in GOD , our trustie and well-beloved , the Arch-bishops and Bishops of our Kingdome of SCOTLAND . Letter of the Arch-bishops and Bishops of SCOTLAND ; To the Laird of CORSE . To our verie Reverend and loving Brother , the Laird of CORSE . RIght Reverend and loving Brother , his Majestie having made choyse of you , before all others , to the Bishopricke of Aberdene , and signified the same by his Letters vnto vs , which you shall receaue herewith inclosed , we could doe no lesse , than to impart it vnto you , & witnesse the joy of our hearts , for this his Majestie 's resolution : Not so much for the favour and respect wee perceaue carried by his M. to your selfe , though that both with you and vs should bee of no little account , as that wee fore-see the great profit that is to redound to the Church of GOD , by this your Advancement . Others doe interpret , according to their myndes , that these Places are Places of Honour and ease , and for that respect desired : But wee , who haue had the experience of so manie years service , know that the care & burthen goeth farre beyond either Commoditie or Honour . And were it not for GOD'S Service , and the vpholde of His Church amongst vs , wee could haue wished to liue private Ministers , rather than in the rowmes wee are called vnto . But in such Callinges , as you knowe better than anie of our selues , the burthen & care of the Charge , must no more deterre vs , than these outward showes of Honour and ease allure vs. To seeke Places of this kynde , may well bee thought Ambition ; but to refuse , and draw back , when GOD calleth , is Disobedience : and if it be done for the eschewing of vexations , it is farre from the Christian courage & resolution we should all haue . Now , wee are assured , if anie man did ever come to this Place by GOD'S calling , you are hee ; whether wee consider the instance made in the last Vacancie of that Sea , by all the Ministers , and Gentlemen of the Countrey , which wee perceaue his Majestie doeth not forget ; or your owne behaviour in it , that by the moyen of none , direct or indirect , hath made sute to bee preferred . And therefore , as wee from our heartes thanke GOD , who hath put it into his M. heart to goe this way , so wee must in the Name of GOD , and by the loue you beare to the mayntaynance of His Trueth , request and require you to accept the Calling , assuring your selfe , that wee for our partes , howe long it pleaseth GOD to vse our service here , shall not bee wanting , by His grace , in anie thing that becommeth the Brethren of our Vocation towardes you . And our certayne hope is , that notwithstanding all these fightes wee endure with enemies without , & those that should be friends within , our GOD shall giue vs strength to beare out , and by His Blessing in the ende justifie to the world our proceedinges ; wherein having you to bee a labourer and worker with vs , wee shall bee so much the more encouraged . As to the rest that should be done for your formall entrie , wee remit the care thereof to him whom it concerneth , and commit you at this tyme , and ever , to the protection and blessing of Allmightie GOD. YOVR LOVING BRETHREN , Saynct-Andrewes . Pa. B. of Ross. Io. B. Cathness . Ia. Glasgow . An. Lismorensis . Al. B. of Murray . Edinb . 5. Febr ▪ 1618 ▪ Letter of the Arch-bishop of Saynct-Andrewes , To Master Thomas Mitchell . To my verie loving Brother , Master THOMAS MICHELL , Minister of GOD'S Word . BRother , I haue receaved your Letter , and am glad you choosed rather to send a bearer , than come your selfe at this tyme. My earand was chieflie to signifie vnto you , that wee haue obtayned his Majestie 's consent , for placing the Laird of CORSE at ABERDENE ▪ which you and I much desired in the last Vacancie . And , I trust in GOD , nothing shall proue more profitable to His Church , and a better man to beare downe the enemies of all within those partes , than this . I looke daylie for his Majestie 's Warrand to the Chapter , to conveane , and proceede in that Election : and how soone it commeth , will sende to you the particular instructions anent the proceeding : praying you to advertise me , whither to sende my Letters , as soone as you can . And so , to the next occasion , I rest Edinb . 16. Febr. 1618. Your loving Brother , SAYNCT-ANDREWES . Letter of a most Reverende Father in GOD , IOHN SPOTSWOOD , Arch-bishop of Saynct-Andrewes , To PATRICK FORBES , Laird of CORSE . To my verie loving Brother , The Laird of CORSSE . SIR , AS I was closing the former Letter , a pacquet came to mee from Court , contayning a Licence to the Deane and Chapter of Aberdene , to meete , and elect a worthie person to that place which now vaketh , with a private recommendation of his Majestie for your selfe . Of this I thought meete to giue you signification : Because howe soone the Licence can passe the Seale , I will send it , with such directions , as are fit for the orderlie proceeding of matters : Neyther will I insist with you , not to declyne the Place , vpon the scruples mentioned in your Letter ; seeing wee haue given you sufficient satisfaction there-anent , and that nowe , thankes to GOD , wee are in the expectation of a good peace : Rather I will beseech you consider , what the state of this tyme , and the Church of GOD in it , craveth at your handes . I shall not mention the publicke enemie , or yet our Politickes ; who , I am perswaded , did never heare of anie thing more to their discontentment , than your nomination for this Place . Onlie be pleased to looke vnto our selues ; and you shall see there was never more neede to keepe a Church from disorder . As yee wryte of your selfe , GOD is my witnesse , I could wish to bee vnknowne in the world , and serue GOD in the obscurest place , rather than where by His Providence I am casten . But wee are not at our owne choyse , and so must you thinke . Where GOD calleth , To runne away , it is not Modestie , but Rebellion , and Disobedience . GOD giue vs in this short tyme , to bee wyse , and faythfull , and to despyse all thinges in respect of the Reward proposed : on which if wee holde our eyes , wee shall never bee discowraged by the malice of the wicked . I take my leaue , and rest Your assured Brother , SAINCT-ANDREWES . Edinb . 16. Febr. 1618. Letter of the Laird of CORSSE , to Master THOMAS MITCHELL . To the Right Worshipfull , my deare Brother in CHRIST , Master Thomas Mitchell , Minister of the Gospell , at Vdney . RIght Worshipfull and deare Brother , after heartie Salutation , the Letters which together with yours are come to mee from the South , leade mee to thinke , that you haue guessed rightlie at the purpose of the Arch-bishop's entreatie : For even this same night I haue receaved a Letter from all the Bishops in Edinburgh , together with his Majestie 's Letters to them , and to the lordes of his highnesse Secret Counsell ; verie playnlie and peremptorilie appoynting me for your Bishopricke . Nowe his Majestie 's Letter is both so free and peremptorie , as truelie it hath casten mee into great anxietie of mynde ; so as I stand much in need of your counsel and Prayers to GOD for directiō . I haue sent you herewith the copy of his M. Letter , that you may so much the better consider what difficultie of resolution I am put vnto . The LORD bee my Counsellour . Thus , referring the issue of all to GOD , and commending you heartilie to His Grace , I rest ever Keith 13. Febr. 1618. Your assured loving Brother , P. FORBES of CORSE . Another Letter of the Laird of CORSSE , To M. THOMAS MITCHELL . To my Worshipfull and deare Brother , Master Thomas Mitchell , Minister of the Gospell at Vdney . RIght Worshipfull and deare Brother , after all heartlie salutation , I receaved your Letter this thursday after noone , the xij of March. After the recept of the Letters whereof I sent you a copie , I wrote backe a long Letter to the Bishops , whereby to excuse my selfe , and to lay off the burthen they had moved his Majestie to lay vpon me . But agaynst my expectation I haue reported nothing but a more vehement insisting , and that with certification , that by declyning the Calling , I will incurre his Majestie 's bitter indignation , and the imputation of contemning GOD'S Vocation , and the voyce of His Church also . My lord of Saynct-Andrewes wrote to mee also , that a Warrand was come to him , to be signed , and sent to the Chapter of Aberdene , for proceeding to the election ; and that hee would sende it north with diligence . So as I am casten in such agonie , as I can doe nothing but attende the issue of GOD'S working . I would with all my heart haue fled that Charge in this so dangerous a tyme , and dangerous course in tyme. But they haue put mee to too great a strayt , eyther to accept , or to incurre the king's indignation ; which to a Subject is the messenger of death . The LORD sende all to a good ende . The Grace of GOD bee with you . Keith 12 March , 1618. Your assured loving Brother , P. FORBES of CORSE . Letter of the Ministers of the Diocesse of Aberdene , To Patricke Forbes , Laird of Corse . To the Right Reverend and Honourable , their loving Brother and Fellow-lobourer in the Gospell , the Laird of CORSE . RIght Honourable , and Reverende , our loue and duetie in our common Saviour remembered , please , at the last Generall Assembly holden in Aberdene , the greatest part both of Preachers , and Professours of all degrees , cryed , by a Supplication subscrybed by them , to that Assemblie , and by them to his Majestie , to fill our Bishopricke then vacant , with your selfe , as fittest of all men for that Seat. His M. finding nowe that Seat vacant agayne , hath nominate you vnto that rowme . The Chapter beeing conveaned this day , vpon a Warrand directed from his M. and with them Brethren of the Ministerie , Commissioners from all Presbyteries within the Diocesse , haue all in one joyfull voyce made choyse of you , and haue sent vnto you some of their number , to acquaynt you with their Election , and to require , in the Name of GOD , not to flee this His Calling by their voyces , in a tyme of such evident necessitie ; to whose credit remitting , wee commende you for now , and ever , to the Grace of GOD. By Olde Aberdene , the 24 of March , 1618. Your loving Brethren , and Fellow-labourers in the Gospell , the Ministers members of the Chapter of the Cathedrall Church of Aberdene , and Ministers Commissioners from Presbyteries ; Master DAVID REIT , Deane , and Moderator , in the name of the whole Meeting . Certificatio D. PATRICIO FORBES de CORSE , in Episcopatum Aberdon . electo . REverendiss . Patri ac Domino , D. PATRICIO FORBES , de CORSE , Vestri humiles Magister David Rait , Decanus Ecclesiae Cathedralis Aberdon . & ejusdem Ecclesiae Capitulum omnimodas obedientiam & reverentiam , tam reverendo Patri debitas & condignas cum honore . Vestra reverendiss . paternitati tenore praesentium certificamus quod die vigesimo quarto hujus mensis literas Regias sub privato sigillo Scotiae , ac etiam literas commendatitias Illustrissimae Regiae Majestatis sigillatas ac consignatas , & nobis Decano & Capitulo praedict . Ecclesiae Cathedralis Aberdon . directas in domo nostra capitulari cum ea qua decet reverentia accepimus , & nunc & ibidem juxta dictarum literarum tenorem , ad electionem futuri Episcopi , & Pastoris in dicta Ecclesia Cathedrali quae jamdudum per mortem naturalem Reverendi Patris D. Alexandri Forbes , ultimi Episcopi ejusdem viduata , & Pastoris solatio destituta fuit procedendū fore decrevimus , omnesque ejusdem Ecclesiae Canonicos & Praebendarios , ac alios in ea parte interesse habentes citandos & evocandos ad diem 24 Martij mensis suasuffragia , ac voces suas daturos curavimus . Quandoquidem 24 Martij die adveniente , invocato prius Divino auxilio , & Precibus DEO OPT. MAX. suppliciter ante omnia per nos fusis in domo nostra capitulari congregati , & plenum capitulum facientes ad electionem praedictam juxta leges Ecclesiasticas , & statuta hujus Regni Scotiae faciendam processimus , ac post tractatum diligentem inter nos habitum qua via de futuro Episcopo procedere deberemus , tandem unanimi assensu & consensu omnes & singuli nullo prorsus discrepante , subito & repente , quasi Spiritus Sancti gratia cooperante , & eo vt credimus inspirante direximus oculos intentionis nostrae sive voces nostras in Vos D. Patricium Forbes de Corse , virum vtilem , discretum , & providum , & apud nos clerum & populum vestris meritis exigentibus commendatum , de legitimo matrimonio natum , in aetate legitima , & in ordine sacerdotali constitutum , vita , moribus , et literarū scientia clarum , in spiritualibus & temporalibus plurimum circumspectum , scientem & valentem jura libertates & privilegia Ecclesiae Cathedralis Aberdon . Pastorem & Episcopum nominavimus & elegimus . Quam electione● sic factam , Clero & populo statim in loco publico & vsi●ato publicandam curavimus , caeteraque in ea parte de jure necessaria fecimus , in praesentia Tabellionis , et Notarii Publici , et aliorum fide dignorum , prout ex seriè et tenorè instrumenti publici quod super tota electione faciendum curavimus , plenius liquet et apparet . Quae omnia et singula juxta statuta hujus Regni Scotiae edit . et promulgat . habit . et fact . Reverentiae vestrae significamus , humiliter supplicantes , quatenus hujusmodi electioni sic habit . et fact . vestrum consensum et assensum impertiri dignemini . In cujus rei Testimonium sigillum nostrum commune praesentibus apposuimus . Dat. in domo nostra Capitulari , vigesimo quarto die mensis Martii , Anno Domini millesimo , sexcentesimo , decimo octavo , et Regni Illustriss . in CHRISTO Principis , et Domini nostri , Domini IACOBI● , DEI Gratia , Angliae , Franciae , et Hiberniae , decimo sexto , et Scotiae quinquagesimo . David Rhaetus , Decanus Aberdon . Mr Iohn Strathauchin , Rector de Kincardin . M. Georgius Hay , Rector de Turreff . M. Georgius Setonius , Cancellarius . M. Gulielm . Gray , Cantor et Rector de Auchterles . M. Georgius Clerk , Rector de Aberdour , M. Robertus Mercerus , Rector de Banchoridevenyck . M. Abrahamus Sibbald , Prebendarius de Deir . M. Ioann . Maxuell , Rector de Mortullich . M. Gulielmus Broun , Rector de Invernochtie . M. Guliel . Strathauchin , Thesaurarius . M. Iohannes Walker , Rector de Kinkell . M. David Rattra , Rector de Crowdan ▪ M. Al. Burnet , Rector de Oyne . M. Ia. Abircrombi , Archidiaconus . Master Alexander Guthrie , Parson of Tullynessill . Mr Al. Youngson , Forbesensis & Clattensis Minister & Rector . M. Al. Scrogie , Rector de Drummaok . M. Al. Guthraeus , Succentor . M. Iac. Strachanus , Rector de Coldstane . M. Thomas Forbes , Rector de Monimussle . M. Thomas Rires , Rector de Lonmey . Procuratorum ad exhibendam certificationem De Electione Episcopi . PAteat vniversis per praesentes quod nos Magister David Raitt . Decanus Ecclesiae Cathedralis Aberdon . & ejusdem Ecclesiae Capitulum vnanimi assensu & consensu nostris ; Dilectos nobis in CHRISTO , Magistrum Ioannem Strathauchin , Rectorem de Kincardin , M. Georgium Hay , Rectorem de Turreff , M. Ioannem Reid , Rectorem de Logie , M. Thomam Mitchell , Pastorem de Udney , Procuratores conjunctim & divisim nostros veros certos legitimos et indubitatos Procuratores , Actores , Factores , negotiorumque nostrorum gestores , & nuntios speciales ad infra inscripta omnia & singula nominavimus , ordinamus , facimus , & constituimus per praesentes , damusque & concedimus eisdem Procuratoribus nostris conjunctim & eorum cuilibet per se divisim vt praefertur , & in solidum potestatem personalem & mandatum speciale pro nobis ac vice & nominibus nostris Reverendum in CHRISTO Patrem ac Dominum , D. Patricium Forbes , in Episcopum & Pastorem Ecclesiae Cathedralis Aberdon . per nos electum adeundi , ipsumque ex parte nostra ad consentiendum electioni de persona sua in ea parte factae & celebratae debita cum instantia petendi & requirendi , necnon electioni hujusmodi per nos de persona praefati Reverendi Patris in CHRISTO Domino Patr. vt praefertur factam , excellentissimo in CHRISTO Principi & Domino nostro , IACOBO DEI Gratiâ Scotiae , Angliae , Franciae , & Hiberniae Regi , Fidei Defensori , dictae Ecclesiae Cathedralis Patrono & Fundatori , intimandi & notificandi , & ejus assensum & consensum Regium in ea parte , humiliter implorandi , necnon decretum electionis praedict . & personam ( sicut praefertur ) electam , coram quibusvis personis vna vel pluribus Regia authoritate , vel alias legitime in hac parte fulto , praesentandi & exhibendi , dictumque decretum sive processum electionis praedict . & personam sicut praefertur electam in debita juris formà confirmari & approbari , defectusque , si qui forte in ea parte intervenerint , debite suppleri , petendi , requirendi , & obtinendi , agendique & defendendi , ac litem seu lites contestandi , & contestari videndi articulum seu articulos , libellum seu libellos , seu quascunque summarias petitiones dandi , & proponendi testes literas & instrumenta , ac alia quaecunque probationum genera producendi & exhibendi testesque hujusmodi jurari videndi et audiendi in causis et negotiis concludendi et concludi videndi . totumque confirmationis negotium vsque ad finalem expeditionem ejusdem inclusivè prosequendi , necnon administrationem omnium et singulorum spiritualium et temporalium dicti Episcopatus eidem electo committi , ips●mque in realem actualem et corporalem ejusdem Episcopatus possessionem juriumque dignitatum , honorum , praeminentiarum , et pertinentium suorum vniversorum inducendum et intromizandum fore decerni , petendi , requirendi , et obtinendi , et generaliter omnia et singula alia faciendi , exercendi , et expediendi , quae in praemissis , aut circa ea , necessaria fuerint , seu quomodolibet opportuna vel requisita , etiamsi mandatum de magis exigant speciale quam superius est expressum , promittimusque nos gratum , ratum , et firmum perpetuo habituros totum et quicquid dicti nostri Procuratores soli vel eorum aliquis fecerint , seu fecerit in praemissis vel aliquo praemissorum , et in ea parte cautionem exponimus per praesentes . In cujus rei Testimonium Sigillum nostrum commune praesentibus appensum . Dat. in Domo nostra Capitulari , vigesimo quarto die mensis Martii , Anno DOMINI millesimo , sexcentesimo , decimo octavo , et annis Regni Illustrisssmi Principis , Domini nostri , D. IACOBI , DEI Gratia , Regis Scotiae , Angliae , Franciae , & Hiberniae ; viz. Scotiae quinquagesimo primo , Angliae , Franciae , & Hiberniae decimosexto . David Rhaetus , Decanus Aberdon . Magister Ioan ▪ Strathauchin Rector de Kincardin . M. Georgius Hay , Rector de Turreff . M. Georgius Setoun , Cancellarius . M. Gulielmus Gray , Cantor Aberdonen . M. Gulielmus Strathauchin , Thesaurarius . M. David Rattra , Rector de Crowdan . M. Iac. Strachanus , Rector de Coldstane . M. Al. Youngson , Forbesensis & Clattensis Minister & Rector . M. Iohannes Walker , Rector de Kinkell . M. Al. Burnet , R●ctor de Oyne . M. Alexander Guthrie , Rector de Tullynessill . M. Iac. Abircrumby , Archidiaconus . M. Al. Scrogie , Rector de Drummaok . M. Al. Guthraeus , Succentor . M. Robertus Mercerus , Rector de Banchoridevenyk . M. Abrahamus Sibbald , Prebendarius de Deir . M. Georgius Clerk , Rector de Aberdour . M. Gulielmus Broun , Rector de Invernochtie . M. Ioan. Maxuell , Rector de Mortullich . M. Thomas Rires , Rector de Lonmey . DIPLOMA REGIUM , DE PROVISIONE PATRICII FORBESII , EPISCOPI ABERDONENSIS . IACOBVS DEI Gratia , Magnae Britanniae , Franciae , & Hyberniae Rex , etc. Fideique Defensor : Omnibus probis hominibus suis , ad quos praesentes litera pervenerint , Salutem . Sciatis Quia Nos intelligentes Sedem & Episcopatum Aberdonen , in manibus nostris , per decessum quondam Alexandri , vltimi ejusdem Episcopi , nunc vacare , Ac ob humile desiderium & petitionē Decani & Capituli Ecclesiae Cathedralis Aberdonen . per alias nostras literas licentiae sub nostro Secreto Sigillo de data apud die Mensis vltimo elapsi , plenam potestatem , libertatem , & licentiamiis , qualificatam personam Episcopum fore dicti Episcopatus Eligere , ac nominare , dedimus & concessimus . Et quia virtute dictarum literarum nostrarum licentiae , dicti Decanus & Capitulum , Dilectum Nostrum Patricium Forbes de Corse , DEI Verbi Concionatorem , Episcopum & Pastorem ipsis dictae Ecclesiae fore Elegerunt , ac nominarunt , Prout literae testificationis sub eorum Sigillis planiùs proportant : Igitur fecimus , creavimus , & ordinavimus , Tenoreque praesentium facimus , creamus , & ordinamus , Dilectum Patricium Forbes de Corse , Episcopum dicti Episcopatus Aberdonen . dando , & concedendo sibi durantibus omnibus suae vitae diebus praedictum Episcopatū , & integrum beneficium ejusdem , cum omnibus aliis beneficiis eidem annexatis : Cumque omnibus & singulis terris , mansionibus , castris , turribus , fortaliciis , maneriebus , hortis , pomariis , m●lendinis , sylvi● , piscationibus , annuis redditibus , Ecclesiis , Advocationibus , donationibus , & juribus patronatuum , decimis , tam Rectoriarum , quam Vicariarum , fructibus , redditibus , proficuis , proventubus , emolumentis , feudifirmefirmis ; aliisque censubus , firmis , canis , custumis , commoditatibus , casualitatibus , annexis , connexis , partibus , pendiculis , & pertinentibus earundem quibuscunque , tam Spiritualitatis , quam temporalitatis ejusdem quaecunque sunt , aut jacent infra Regnum nostrum Scotiae : Vna cum jure Privilegio & jurisdictione Regalitatis , Liberae Capellae , & Cancellariae : Ac cum omnibus & singulis Dignitatibus , Honoribus , Praeeminentiis , Immunitatibus , Iurisdictionibus , & Libertatibus , pertinentibus , & quae pertinuerunt ad dictum Episcopatum vllis temporibus praeteritis à prima Fundatione ejusdem , & quae possessae & gavisae fuerunt , seu possideri & gauderl potuissent per dictum quondam Alexandrum Aberdonen . Episcopum , aut aliquos alios suos Praedicessores , virtute Provisionum dicti Episcopatus , aliorumque Beneficiorum quorumcunque eidem per prius annexat . ipsis desuper confect . Cum plena potestate praefato Patricio Forbes de Corse , fruendi , g●udendi , & possidendi praedictum Episcopatum Aberdonen . ac Beneficium ejusdem , omniaque alia beneficia eidem annexat . Cum omnibus & singulis Terris , Mansionibus , Castris , Turribus , Fortaliciis , Maneriebus , Hortis , Pomariis , Molendinis , Sylvis , Piscationibus , Ecclesiis , Advocationibus , Donationibus , & Iuribus Patronatuum , Iurisdictione Iure , & Privilegio Regalitatis , Liberae Capellae , & Cancellariae : Omnibusque Honoribus , Dignitatibus , Praeeminentiis , Immunitatibus , Iurisdictionibus , & Libertatibus quibuscunque . Necnon intromittendi , levandi , & disponendi super omnibus & singulis Decimis , tàm Rectoriarum , quàm Vicariarum , feudifirmefirmis , aliisque censubus , firmis , canis , custumis , fructibus , redditibus , emolumentis , casualitatibus , proficuis , & dev●riis , tam Spiritualitatis , quam temporalitatis , ad dictum Episcopatum , aliaque Beneficia eidem annexata pertinentium , & spectantium , aut quae possessae , gavisae , & levatae fuerunt , per dictum quondam Alexandrum vltimum Aberdonen . Episcopum ; vel aliquos alios suns Praedecessores vllis temporibus praeteritis . Vna cum omnibus & singulis Libertatibus , Commoditatibus , Proficuis , Asiamentis , ac Iustis , pertinentibus quibuscunque , tam non nominatis , quam nominatis , procul & prope , ad praedictum Episcopatum spectantibus , seu justè spectare valentibus , liberè , quietè , plenariè , integrè , honorificè , bene & in pace , absque vlla revocatione , contradictione , impedimento , aut obstaculo quocunque . PRAECIPIENDO per praesentes has Nostras Literas dominis Nostri Consilii & Sessionis quatenus concedant & dirigant alias Nostras Literas super simplici Mandato decem dierum solummodo , ad instantiam dicti Patricii Forbes de Corse , ad causandum ipsum suosque Factores & Camerarios suo nomine promptè responderi , obediri , & solvi , de omnibus & singulis Decimis , tam Rectoriarum , quam Vicariarum , feudifirmefirmis , aliisque censubus , firmis , canis , custumis , casualitatibus , fructibus , redditibus , proficuis , proventubus , emolumentis , & devoriis quibuscunque ad dictum Episcopatum , aliaque Beneficia eidem annexata spectantibus & pertinentibus ; De croppa & Anno DOMINI Millesimo , Sexcentesimo , decimo octavo . Et similiter , De omnibus annis & terminis futuris durante vita sua . Ac etiam pro redditione & deliberatione dicto Patricio Forbes , aliisque suo nomine , Omnium Castrorum , Turrium , Fortaliciorum , Manerierum , Mansionum , Hortorum , Pomariorum , Domorum , Aedificiorum , & aliorum quorumcunque ad dictum Episcopatum spectantium & pertinentium . INCVIVS REI testimonium , praesentibus Magnum Sigillum Nostrum apponi pr●cepimus . APVD Whyt-Hall , octavo die Mensis Aprilis , ANNO DOMINI Millesimo , Sexcentesimo , decimo octavo ; Et Regnorum Nostrorum annis quinquagesima primo , & decimo sexto . Appensum fuit Magnum Sigill●● Regi●m , in Cer● rubra . Letter of a most Reverende Father in GOD , Iohn Spotswood , Arch-bishop of Saynct-Andrewes , To Master Thomas Mitchell . To my verie loving Brother , Master THOMAS MICHELL ▪ Minister of GOD'S Word . LOving brother , I receaved this Sonday only the 26 of April , the Pacquet , with his Majestie 's Royall Assent to the Election of ABERDENE , and a Mandate for Consecration . The one must passe the Great Seale , and the other the Privie Seale ; for which there is tyme sufficient , as I haue written to the Laird himselfe . I haue thought the seventeenth of May the fittest tyme , and haue given advertisement to the Bishops , to meete at the day . I will haue the Laird to dyne with me on the day of Consectation , as I tolde you . You will haue care , that hee bee accompanied with some graue Ministers , be-besides his owne Friendes , which I knowe will attende him . No other thing commeth to my mynde to advertise , but that his Majestie is exceeding well pleased with your procedure in ABERDENE at the Election ; and exspecteth good service , both to GOD , and himselfe ; whereof I am perswaded . You will see , that one be dispatched to Edinburgh , for passing these thorowe the Seales ; and , that they may meete you at your comming hither . What you would haue done , or provided , on my part , I pray you advertise mee : And nowe commending you to GOD , I rest Sainct-Andr . 16 April , 1681. Your assured Brother , SAYNCT-ANDREWES . Instrument , anent Patricke Bishop of Aberdene , his Admission to the sayd Bishopricke . IN DEI Nomine , Amen , per hoc praesens publicum Instrumentum cunctis pateat evidenter et sit notum quod anno Incarnationis DOMINICAE millesimo , sexcentesimo , decimo octavo Mensis verò Maii , die vigesimo sexto , ac annis S. D. N. IACOBI Sexti , DEI Gratia , Magnae Britanniae , Franciae , et Hybernie Regis , Fideique Defensoris , quinquagesimo primo , et decimo sexto . The which day , in presens of vs Connotaries publick , & witnesses vnderwritten , compeared a Reverende Father in GOD , Patricke Bishop of Aberdene ; and presented to vs Connotaries vnderwritten , within the Cathedrall Church of Olde Aberdene , at the Pulpit of the same , the Act of his lordship's Consecration , and Admission to the Bishopricke of Aberdene : Requyring , and commanding , the Arch-Deane of the sayd Cathedrall Church , to induce , and inthronize , the sayd Patrick , by himselfe , or his Procurators , sufficientlie appoynted to that effect , in the sayd Bishopricke , at what tyme it should please his L. to requyre the same . The sayde Patricke , Bishop of Aberdene , day and place aforesayd , compearing personallie at the sayde Pulpit , within the sayde Cathedrall Church , produced and presented the sayde Mandate , directed to the sayde Arch-Deane of Aberdene ; to giue institution of the sayde Bishopricke , to the sayde Patricke , as the sayd Mandate , and admission of the date , at Saynct-Andrewes Castle , the seaventeenth day of May , one thousand , sixe hundreth , and eyghteene yeares ; vnder the subscription of IOHN , Arch-bishop of Saynct-Andrewes , ALEXANDER and ANDREW , by the Mercie of GOD , Bishops of Dunkell and Breichen , respectivè , proporteth : And that according to his Majestie 's Gift of Presentation , vnder his Highnesse Privie Seale , after due and lawfull requisition and election , made by the Deane and Channons of Aberdene , according to a Commission directed vnto them thereanent , and publicke Edict lawfullie served to that effect , Master Walter Abircrombie , Arch-Deane of Aberdene , for the tyme , by vertue of the sayde Commission , directed vnto him vnder the subscriptions aforesayds , induced and inthronized the sayde Patricke , Bishop of Aberdene , by deliverie to his lordship , personallie present at the sayde Pulpit , within the sayde Cathedrall Church of Olde Aberdene , of the Word of GOD , inclosed within a Bible ; decerning , and declaring , by all the Clergie , and Laitie of the Diocesse of Aberdene ▪ the sayde Patricke to bee Bishop of Aberdene , according to the Election , Presentations , Giftes , and Admissions , respectivè , foresayde , in all respectes . Super quibus omnibus et singulis Praemissis dictus Patricius Episcopus Aberdensis , à nobis Connotariis publicis subscriptis sibi fier● petiit Instrumentum , vel Instrumenta , vnum seu plura publicum vel publica . Acta erant haec in dicta Ecclesia , horam circiter secundam , post meridiem , sub anno , die , mense , et annis Regnorum Regis , quibus supra , praesentibus ibidem , Magistro Thoma Garden , Rectore de Tarves ; Magistro Thoma Mitchell , Rectore de Udney ; Magistro Roberto Mercer , Rectore de Ellon ; et Magistro Ioanne Walker , Rectore de Kinkell : Testibus ad Praemissa vocatis et requifitis . Ita est Georgius Mercer , Notarius Publicus in Praemiss . rogatus & requisitus ad haec manu propria . Ita est Thomas Davidson , Notarius Publicus , ac Testis in Praemissis ad haec rogatus & requisitus manu propria . Letter of a most Reverende Father in GOD , Iohn Spotswood , Arch-bishop of Saynct-Andrewes , To Patrick Forbes of Corse , Bishop of Aberdene ; in the tyme of the sayd Patrick's sicknesse . To my verie Reverend good Lord , and Brother , My Lord , the Bishop of Aberdene . My Reverend good Lord , and Brother . I Never thinke of your Lordship , nor haue occasion to wryte , but my griefe encreaseth , for want of your L. assistance , and counsell , in these necessarie tymes , for our Church . But wee must submit our selues to the will of GOD ; which , I pray , may bee done by vs patientlie , and willinglie . The Chancellar came this morning to me in Leith , &c. I rest , with my Prayer to GOD for your L. Leith 16 May , 1633. Your L. most assured Brother , SAYNCT-ANDREWES . Letter of a most Reverend Father in GOD , and most honourable Lord , Iohn Spotswood , Arch-bishop of Saynct-Andrewes , Primate , and Lord high Chancellar of Scotland ; To Doctor Iohn Forbes of Corse ; vpon the report of the Godlie death of his Father , Patrick Forbes of Corse , late Bishop of Aberdene . To my Reverend and loving Brother , Doctor Iohn Forbes of Corse . MOST DEARE BROTHER , IF it bee true , which is commonlie sayd , and I verilie belieue , that great sorrowes are lessened , when others partake of the same ; then may your griefe bee much eased , considering the numbers that beare a part with you in this great losse . In so necessarie a tyme , to bee bereaved of such Counsell , and Comfort , as GOD had furnished him with , I meane your worthie Father , for the directing of some , and strengthening of others , I know not what it portendeth to our Church . When Bishop Elphinstone , the Founder of your Colledge , was layde in Graue , the tradition is , that a voyce was heard cry , Tecum , Gulielme , Mitra sepelienda ; and , that the Pastorall Staffe brake in pieces . Hee was certaynlie an excellent man ; and I may truely say , since him , vnto your Father , there arose not the lyke in that Church . What say I , in that Church ? Everie man can speake of that hee hath knowne , and seene : and for my selfe , I speake trueth ; So wyse , judicious ; so graue and gracefull a Pastor , I haue not known in all ●ny tyme , in anie Church . Not to speake of his learning in all sortes of Divinitie , of his prudencie in Church-governement , of his solid advysses in matters of State , or of the manie gracious conferences I haue had with him in private . I shall never forget the answere hee gaue to some Brethren , who desired of vs a Letter to his Majestie , for dispensing with their obedience to the order praescribed in the ministration of the holie Sacrament , when all had consented to wryte , as they desired . And Will you , sayd he , justifie the doctrine of these men , who haue called the reverend gesture which we vse , Idolatrie , & raysed such a schisme in our Church ? Till they bee brought publicklie to confesse their Errour , or Heresie rather , I shall never bee yeelding for my part . It was before indifferent , nowe I esteeme it necessarie , in regard of the false opinions they haue dispersed , to retayne constantlie the forme wee haue receaved . With such a zeale , and courage , did hee in that matter expresse himselfe , as they that made the motion , were strickē dumbe . Surelie , I my selfe , that never behelde him without reverence , did heare him that day with wonder . To remember these things , it doubleth my sorrow : But hee was come to yeares ; and this Age not worthie to enjoye him anie longer . Let mee say this without flattrie ; Our losses are some way recompensed in your selfe ; GOD hath given you both Grace , and Learning ; and the expectation is great , which the Church hath of you . Goe on , therefore , and bee comforted . Nothing in lyfe , I cōfesse , hath troubled my selfe so much , as the death of them I loved , & the death of your worthy Father in particular . But wee must yeeld to that Great Ruler , and knowe , that Hee disposeth most wyselie , both of persons , and of thinges . Hee is gone from vs , to a better Societie ; vnto which I wish wee may all bee gathered in GOD His good tyme. I rest Dairsie , the 2. of Aprill , 16●5 . Your faythfull and assured Brother , SAYNCT-ANDREWES . Letter of a right Reverende Father in GOD , Iohn Guthrie , Bishop of Murray , to Iohn Forbes of Corse , in recordation of his Father Patrick Forbes of Corse , late Bishop of Aberdene . To my Reverend and deare Brother , Iohn Forbes of Corse , Doctor in Divinitie . REVEREND AND DEARE BROTHER , THE tydinges of the departure of your most Reverend Father , put a sore knell to my heart ; and doubtlesse that wound had gone deeper , if with Iob , the thing that I was afrayde of , had not come vnto mee . At my last loosing from him , which ( yee remēber ) was fewe days , or rather houres , before his dissolution , I had no small wrastling in my Breast , betwixt Ioye and Griefe . Griefe , I say , and no wonder , beeing to parte from One , who was to mee in place of manie , and see his face no more . Yet had I beene vnthankfull to GOD , and vnduetifull to him , with whose soule , my soule was so nearlie knit ; if I had not rejoiced in that grace of GOD , which I saw so aboundantlie in him , made manifest by the gracious speaches , which at that tyme dropped frō his lips . These two evills , which haue bene accustomed , in extremities , to affect the strongest , moved him not at all ; not acerbitas doloris : Sleepe had departed from his eyes ; appetite to meat or drinke , was gone ; thus nature had fayled , & Medicine could no more worke yet all so patientlie endured , yea , so kyndlie and graciouslie accepted , as was wonderfull . Neither did the feare of Death , which is omnium terribilium terribilissimum , vexe him . Hee was not at that tyme to begin his acquaintance with It , as he at that instant professed , to our great comfort who heard him ; and therevpon called to mynde a memorable storie , which he deduced at length , to our great admiration . Death was become familiar to him , and esteemed to bee in lucro . He was not as a tree hewen down by violence ; but as a sheafe of corne comming in due season into the barne . Having served his Master aboue 70 years , hee could say with Hilarion , Egredere anima mea , qu●modo mortem formidabo , quae me meo creatori sit reddit●ra . What the renowned Arch-bishop of Canterburie , Lanfranck , prayed often for , That hee might die such a death , as hindered not his speach , was granted to your most Reverend Father , & more ; having his speach articulate , and distinct , as ever , memorie and judgement aboue all that could haue bene expected . His last trust to me , which was his greatest care on earth , cōcerning the filling of that Sea with a man furnished , as the necessitie both of tyme & place requyreth , hath bene in part alreadie , and shal yet more fullie , ( when occasion shall offer ) by the grace of GOD , be discharged by me . A great Prelate is fallē in our Israell . The hole wherein that Cedar stood , argueth his greatnes , & will not be easilie filled . The Lord in His mercy provide . In calling these things to mynde , I may be readilie thought a miserable comforter ; but having to do with a man of vnderstanding , I am confident to obtayne leaue , to fixe my tabernacle here a little , and communicate with you , what haue bene the thoughts of my heart , concerning him who was your Father , & mine : the man on earth , I must acknowledge , whose counsell availed me most in the manifold distresses which were commō to vs both . I had a reverend estimation of him , while he was living , & know well how steadable he was both in Church and Common-wealth : but now being dead , I knowe howe it is that my affection is more bended , than when he was living : Dulciora vidētur omnia , carētibus , said Nicolas de Clamāgis , vpon the death of his deare friend . They who haue bene in their lyfe profitable to others , and by whose lyfe much more good may be expected , no marvell , if they be still lamented . But he is gone ▪ Abiit , nō obiit : we haue somewhat of him that remaines after death : the bodie gone to the earth , there to rest , vnder the hope of that blessed Resurrection , Illo mane : the spirit returned to Him who gaue it : his good name , better than a good oyntment , remayneth with vs : and what he was , and hath done , shall be spoken of throughout the worlde , for a rememberance of him , both for his commendation , and incitation of others , who shall heare of him . His memorie is blessed . Those who truely feare GOD , speak of your most Reverend Father , with all respect : they speake of him ( to the great joy of my heart ) what hath bene observeable in him from his verie first beginning : A Chyld of God ; One who earlie sought Him ; & a Man of God , who being planted in the House of God , and flowrishing in His Courts , hath continued to bring foorth fruit , even in his old age . Ye will excuse mee , if ( falling on this subject ) I enlarge my selfe a little , and make faythfull relation to you of that which I haue receaved frō the mouthes of those of best Note in the kingdome , and whereto I my selfe , in the most part , haue bene privie . That blessed Apostle S. Paul , served God from his Elders : from them he tooke his being , from them his pietie & Religion . Timothie , the first Bishop of Ephesus , had the lyke from his grand-mother Lois , and his mother Eunice . And was not this a great mercie of God towardes your most Reverend Father , that hee was the sonne of your Grand-father , whose name is great in the Church , for his zeale towards God , & his Religion , his cōversation being answerable thereto ▪ His care in the education of his children ▪ of whom God hath given good store , was not the least or last part of his cōmendation . Herefrae it came , that your Rev. Father , who , as his first-borne , had right to the double portion , spent not the most & greatest part of his younger years in trivialibus & juvenilibus ; which being the case of that great Basile , was frequentlie deplored , & lamented by him . But I remember when I was yet of verie tender yeares , to haue seene him at Saint-Andrews , folowing the studie of Divinitie , with great approbation . Then was he laying a good foundatiō for the time to come . God Almighty had shapē him for another course of life , than he intended ; who loved alwayes to be exercised in reading , writing , informing , & instructing others , by declining all publik charge . That could not be . The Church had need of him ; therfore he could not be hid . Herefrō came his emploiments publick , first at the Church of Keith ; to the which hee was in a manner forced , by the earnest entreaties , yea , & obtestations of those of the Ministry of most respect in the Diocesse of Murray , where that Church lieth ; and Aberdene , who had no smal , eyther losse or gain by the plantation therof . His labor there in the Lord , was not in vain : Res ipsa loquitur , and the posterity shal retain the monumēts . But there might he not stay , howbeit as vnwilling to leaue , as hee was first to vndergo that charge . He persued not Honour , but Honour persued him , as Nazianz. said of S. Basil , or as Cyprian of Cornelius , Bishop of Rome , Episcopa●ū ipsum , nec postulavit , nec voluit , nec vt caeteri quos arrogantiae & superbiae suae tumor inflat invasit , sed quietus et modestus , & quales esse consueverunt , qui ad hunc locum divinitus eligūtur . And a little after ; Ipse vim passus est , vt Episcopatum coactus acciperet . The lyke is recorded of S. Cyprian himselfe , & others , who haue done most good in the Church of God. I think in his translation to Aberdene , I see the worthie Emp. Theodos. taking Nazianz. from the strayt and little Church wherein he taught , and putting him in a more large and famous , with these wordes , Pater , tibi , & sudoribus tuis , DEVS per nos Ecclesiam tribuit . What joye was to all honest minded men in his promotion ? who thought no lesse of him , than the great Constantine was accustomed to speake of Eusebius , Bishop of Caesarea , Foelicem Eusebium , qui non vnius vrbis , sed orbis propè totius Episcopatu dignus esset . In him was the viue vpset of the Ancient Renowned Bishops Ambrose , Augustine , &c. No dumbe dogg , but endewed with the tongue of the Learned . He could speak a word in season . And it was seene in him , what S. August . observed of S. Ambr. In populo verbū veritatis rectè tractantē omni die Dominico . Wherin your most Rev. father was so instāt , that notwithstāding of his great age ▪ & multitude of effairs , for which scarcely any one man was sufficient , yet could he not hearkē to them , who pittying him , wisht him to forbear preaching , & pi●ie himself . Preaching was not all : he preached viva voce ; that is , vita et voce . The course of his life , & all his cōversatiō , was such , as the devil himself speaking aganst him , shall be quickly detected . With what wisdome , care , & authority he governed that Sea , there is none who knoweth not . Bonis amabilis , improbis formidabilis , vtrisque admirabilis . It must be truelie sayd of him , as of that worthie Iehojada , He hath done good in Israel , & towards God , and His House . As there was no vertue requisite in an accomplished Prelate , which was not in an eminent degree to bee found in him ; So was there no state or person , within his reach , which did not partake of his good . That Bishopricke , which by injurie of tyme , wickenesse of some , and negligence of of his Praedecessours , was almost brought to the last cast , had him a Restorer . Your worthie and famous Vniversitie , founded by Bishop Elphinstone , and Hospitall by Bishop Dumbar , may vaunt of him , as of a second Founder . Those Churches in that Diocesse , which ( I neyther can nor will say , were vnited , but ) knit together in couples , to the destruction of manie thousand souls ; and by his great wisdome and payns , haue bene sundered , and severallie planted , may cry , Hosanna : Blessed , &c. The Prophets , & children of the Prophets , to whō he was alwais most affable , & who came to him , as a Father , & Oracle , in al their doubts and distresses , may now cry , My father ! my father ! the chariot of Israel , and the horsmen therof ! The countrey people , both Nobilitie , Gentrie , and others , who had him a common arbiter , for setling their questions & jarres , haue good reason now to take heede to themselues , and be more calme , and quyet : they know not where to find an odsman , and composer of their effayrs , so wyse , faythfull , and paynfull , as he was . I wil not mention his beneficence to poore friendes , and others in necessitie . I haue both over-seene and over-heard in my travells with him , when hee hath done with the right hand , what he would not haue the left hand the know . This is not all yet . His good was not cōsumed in these bounties . The most eminent seats in the kingdome found their losse in his fall . How modest and graue was his carriage ? what wisdome & soliditie was in his advysses ? Such weyght & authoritie was in al his speaches , that I may truely say , When he spake , the princes stayed talk , and laid their hand on their mouth : after his words , they replyed not ; and his talk dropped on them . One thing graced all his doings , at home , and abroad ; in publick , and private ; his sinceritie , and Godlie purenesse . It may be sayd most justly of him , that Nazianz. sayd of Basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hee cared not for the applause of men . The prayse that Cicero gaue to Brutus , and Marcelline to Pratextatus , is more competent to him , who did nothing to please ; but whatsoever he did , pleased . My affection hath drawn me farther than I intended . Ye wil pardon mee . I must draw to that which hath withdrawn him from vs. That peremptory question propounded by the Royal Prophet , What man liveth , and shall not see death ? I acknowledge to bee a triumphant Negatiue , and will giue no other answere than that of the great Apostle , STATUTUM est omnibus semel mori . But I see vnder that , a singular providēce of our God , in the death of His secret ones , which He acknowledgeth to be precious in his sight . How many haue sought after the lyfe of your most Reverende Father ? layde their snares , consulted together in heart , and made a league agaynst him , and others with him ? not for his or their offence , but for righteousnes sake ; let this suffice for you who knoweth the guyse . But God hath not given him over to the will of his adversaries : he is gone to his graue in peace , and in a full age , maugre their hearts ; and that same God hath filled their faces with shame : they haue begun to fall , and shall surelie fall : a part of them hath bene as stubble , and the rest will bee found in their monethes . This is the Lord's work , and is marvelous in our eyes . He hath foughten that good fight , finished his course , kept the fayth , & now enjoyeth the crown . His departure is aliorū majore damno quam suo . Most justlie may I say of him , as that famous P. Martyr wrote cōcerning the most learned Bucer , the two lights of those two glorious Vniversities of Cambridge & Oxford , Nunc ille ad suum nostrumque Dominū Iesum Christum , in pace migravit : Magno omnium piorum luctu , & meo inter caeteros maximo . And a little after , Illi optimè consultum est , nos miseri & infoelices habendi sumus , qui adhuc procelli● calamitatum jactamur . The taking away of the righteous , & men of merit , is a Prognostication of evil to come . The Lord make vs wise , to prevent it , & careful , every mā in his station , to proue faithful . Hereafter ( deare brother ) you must be to me in stead of your Father . And my wish , as my hope is , that this Church shall haue a Rod out of that Stock , a younger Greg. Naz. to fil the rowme of the Elder . In the meane tyme , let mee entreat you to make vse of me , as one who reverencing the grace of God in you , will studie to approue himselfe Your most affectionate loving Brother in CHRIST . IO : B. of MVRRAY . Edinb . 4. Apr. 1635. Letter of a Right Reverende Father in GOD , Thomas Sinsarfe , then Bishop of Brechin , ( now Bishop of Galloway ) to Iohn Forbes of Corse ; concerning the decease of his father , Patrick Forbes of Corse , late Bishop of Aberdene . To the Reverende , and his beloved Brother , Doctor Forbes ▪ Laird of Corse . REVEREND BROTHER , THE losse which commeth by the death of your worthie Father , is neither only , nor most yours . Our Church hath lost a Father with you ; yea , the Churches losse is greater than yours . Publik losses , in vpright judgements , go before private , & the Church her children , who are deprived of him , are both mo in number , and so the more to be pittied ; as lykwyse in a greater spirituall infancie , and so had more need of a fatherlie care . These thoghts made me to doubt , whether you or I needed more comfort . Sure , wee need both . In one thing I yeeld vnto you , that your losse is double ; you being both his son by nature , & a child of our Church by grace . For the cōmon losse , let vs both condole ; and that so much the more : that as one sayd , Learned men , when they die , should be more lamented than kings ; because kings haue heyrs , & learned mē haue none . So may we say , Our sorrow ought to be the greater , when such glorious starres are darkened : for we are not sure of so bright to fil their place . As for your particular , I can not deny , but ye haue sufficient cause of sorrow ; and therefore I will not preasse on you a stoicall apathie , but onelie invite you to a Christian moderation : first , from th' Apostle , because your sorrow is with hope of meeting again : next , from God's lōg lend of him vnto you . God took not your Father from you , till He made your selfe a Father : & , which I account more of , till ye had by your father , in a long enjoied societie , as full a spirituall education ( so to speak ) in your ryper years , as ye had naturall in your yoūger . And this is some way singular in him & you ; that we haue not in our Land a Prelate who hath left behind him a son of his owne calling , so advanced in age , and so rype in gifts . Let me close these few lines , with two words ; one for my selfe , & another for you . For my selfe ; I pray GOD , that the viue representations of Vertue and Grace , which I ever saw in your Father , and with the which , so oft as I was in his companie , I was wōderfullie affected , may haue still force with mee , to stirre vp in mee the lyke . And for you ; seeing God hath placed you as a Star in our Church , & that right glorious ▪ in your own Spheare ; goe on , I beseech you , more & more , to approach to your Father's light : that the losse which our Church hath sustayned by his removall , may be repared by you ; and the setting of one Sunne , may bee the rysing of another . This shall be a part of the daylie prayer of Edinbr . the 5 of Apr. 1635. Your verie loving Brother , TH. B. of BRECHIN . Letter of a Right Reverend Father in GOD , Iohn Maxuell , Bishop of Rosse , to Io : Forbes of Corse ; in recordation of his Father , Patricke Forbes of Corse , late Bishop of Aberdene . To the right worshipfull , D. Iohn Forbes , Preacher in Aberdene . WORTHIE SIR , HEaring of the happie death of your worthie Father , as I could not choose , but blesse God for it ; yet can I not , but regrate the great losse I haue by it . With what a fatherly and tender affection did he embrace me , when first I receaved holie Orders , & had a station neare to his ? How happie was I vnder his governement , when shortlie after in God's mercie , for the good of His Church , he was advanced to the Sea of Aberdene . In my difficult service at Edinburgh , how oftē haue I bene refreshed with his pious & prudent directions , and advice ? And when latelie GOD brought me agayne to serue in these northerne parts , when in my journeyes , Northward and Southward , I had the happinesse to enjoy him , at his own house ; what encouragements haue I had from him , in these difficult tymes , to goe on in God and the king's service ? Next to you , giue me leaue to say it , I haue reason to bemoane the losse of a Father . Yet non amisimus , sed praemisimus . And if anie thing be to be regrated , it is the losse the Church suffereth , and chiefelie hoc temporis articulo ; that howsoever we haue a pious and gracious king , whom I pray God Allmightie to blesse with an happie and long Reygne ; yet variis & acerbis casibus concutitur . What might not be expected from him , who was Consulendo prudens , eloquendo facundus , & agendo fortis ? Hee is dead ; yet shall ever liue in the myndes and memories of good men . The good order and peace established in his Diocesse , the flowrishing Reformation of the Universitie and Schools of Aberdene , the happinesse of both Citie and Towne of Aberdene , in a pious , learned , & able Ministerie , the peace setled in the countrey , discutiendo humiliora negotia , his exemplar pietie at home , his fatherlie authoritie in his Sea , his fidelitie , wisdome , courage , and pietie , in acquyting himselfe as became a Prelate , Counsellor , & States-man , will make his memorie blessed , with all who feare GOD , to the worldes ende . Suffer mee , a little , to solace both you and mee , by remembring what hee was , although my expression be short of his worth . Vir fuit vt natalibus , sic dignitate clarus ; moribus vt scriptis politissimus : qui ad doctrinae orthodoxiam , vitam priscae pietatis , & animum nihil praeter charitatem , Ecclesiae emendationem , & vnitatem Spiritus in vinculo pacis spirantem attulit . In eo maximum pacis & quietis studium , summa contensionum & rixarum fuga , vt nisi de necessariis contendendum minime putaret : qua animi moderatione et aequitate vt partiariorum Theologorum iram & invidiam , ita verè Catholicorum & optimorum amorem & benevolentiam meruit . Episcopus fuit omnibus virtutum numeris absol●tus ; In eo , Chrysostomi profluentis orationis copiam , Hilarii Cothurnum , Basilii suaeviloquentiam , Cypriani disciplinam , Hieronymi in Scripturis peritiam , Augustini in disputando acumen , Ambrosii aculeos , Gregorii puram nulloque fuco vitiatam pietatem ; in eo denique tanquam in vna tabula , vividum Episcoporum Exemplar , videre fuit . Gravis nec severus , facilis non contemptus , & , quod paucis datum , non minus amabilis , quam venerandus . Res Ecclesiae tam abstinenter quam alienas , tam diligenter quam suas , & tam relligiosè quam sacras administrabat . Quid multis ? dignum vita sortitus est exitum , & animā virtutibus , & pietate onustā bene de Repub. Christiana meritam DEO reddidit . DEVM veneror vt omnes & singuli virtutum ejus vestigia prementes , eundem sortiarum vitae exitum . Sir , the manie bondes whereby I was tyed to the dead , haue made mee burst out in this weake expression , of a strong affection , both to condole , and congratulate with you . And yet when all accountes are made , blessed bee GOD , we haue more true ground of true joy and content , than sorrow and discontent . So praying GOD All-mightie , to blesse you with manie good dayes , I rest ▪ Edinb . 6. Apr. 1635. Your Loving Brother in CHRIST , IO : ROS●ENSIS . Letter of a right Reverend Father in GOD , Adam Ballendine , Bishop of Aberdene ; To Doctor Iohn Forbes of Corse . To his Reverend Brother , Doctor Iohn Forbes of Corse . MY DEARE AND REVEREND BROTHER , HAVING now viewed and seene these partes , I glorifie GOD , who hath comforted mee in giving so happie Preachers to this Towne . This , vnder GOD , was the worke of your happie Father , of blessed memorie ; to whome succeeding ages are beholden for the same ; and for the restitution of the Colledge , whollie ruinated , till it pleased GOD , to stirre him vp : as also in reviving the Episcopall Revenewes , in a farre better measure than hee found them . These workes , beside the great giftes given vnto him by GOD , speake yet for him , after his death . I professe , next vnto the conscience of my Calling , and the Commandement of GOD , his praeceeding example , doeth moue mee to an holie emulation , having succeeded to him in this Place . And I wish to GOD I had also succeeded to his Vertues . In this , GOD hath blessed you , qui es optimi patris , non degener filius . Your Sermons , Disputes , & Conference , haue refreshed me . The LORD encrease His Graces , and crown them with Perseverance . Exspect from me , what in GOD I am able to performe . The Grace of GOD bee with you . Your Brother in the LORD , AD : ABERDENE . Aberd. ultimo Septemb. 163● . Letter of a Right Reverend Father in GOD , David Lyndsay , Bishop of Edinburgh ; To Doctor Iohn Forbes of Corse . To the Right Worshipfull , and my well-beloved Brother , Doctor Iohn Forbes of Corse . RIGHT WORSHIPFULL , I Receaved your Letter : Ye shall assure your selfe , that what consisteth in my power , I will doe , to further your Right ; both for your owne worth , and for your Father's sake of blessed Memorie , a learned , wyse , and a couragious Prelate ; who in his lyfe was a mirrour of Pietie , Iustice , and Sobrietie : expressing in his action , what hee perswaded in his doctrine . I pray to GOD , that as yee haue begun , so yee may proceede , to walke in his foot-steppes : that so the want of him , may bee supplyed , to the glorie of GOD , the good of CHRIST'S Church , and the joye of vs , who had the happinesse to be his Friends , and Colleagues , whyle hee lived ; and hope after this lyfe , to bee gathered with him , to possesse the Inheritance that our blessed Saviour , the LORD IESUS , hath promised , and purchased , by His Passion : To whose Grace , I haue you heartilie commended , and shall ever remayne From Holie-Rood-House , the 3 of October , 1635. Your loving Brother , and assured friend , DA : EDENBVRGENSIS . ADVERTISEMENT TO THE READER . KNow ( gentle Reader ) that these Letters of the Bishops , are not placed heere according to the order of their Episcopall Seas , nor with respect of persons ; but onlie according to the order of tyme , expressed in the date of everie Letter . Pars Epistolae Magistri IOANNIS SETONI , Philosophiae Professoris , in Collegio Mareschallano , quod est Aberdoniae , ad Reverendissimum in CHRISTO Patrem , ADAMVM BALLENDINVM , PATRICII FORBESII Proximum Successorem in Episcopatu ABERDONENSI . EXtinctis ( Reverendissimè Praesul ) inclytae nostrae civitatis luminibus , Reverendo Praesule , Sancto in CHRISTO Patre Patricio , Domino à Corse , &c. fortissimo CHRISTI nuper in terris athleta , sanctis jam Angelis glorià aemulo , solatii impatiens civitas , atrat● Ecclesia , pullatae Musae , talem videre optantes potius quam sperantes , certatim lugent . Ille enim civitatis nostrae gloria & gaudium , Ecclesiae lumen & columen , Scolarum juvamen & fulcrum , bonorum solatium , malorum mastix . Foelix est Plinio , qui fecit scribenda , vel scripsit legenda : Foelicissimus igitur ▪ hic in CHRISTO Pater , vtroque praestito : obscuram ( vt alia taceamus ) prius Lynci Apocalypsin , luculenta sua illustratam exegesi , lippo perspicuam & facilem reddidit . Divinae in Ecclesia Keithensi Presbyter facundiae ( concionatoris norma ) coelesti pabulo , certatim confluentes citra satietatem aluit . Qui facundum dixerit , minus vero dicit , qui facundissimum , Tulliana vel Chrysostomi laude ornat : in eminenti gradu , ineffabili quidem disertū praedicamus , imitandum si imitabilis esset . Ad Episcopatus non affectati , sed obtrusi apicem illata piae modestiae vi evectus , languentē Ecclesiae disciplinam restituit , liberalibus artibus spiritum & sanguinem reddidit , sacrarum literarum Candidatos , negligentiae morbo tabescentes , accurato promovendorum instistuto examine , acerrimo virtutis stimulo , ad sedulitatem excitavit . Academiae censum & redditum auxit , Aedificia ruitura reparavit , quorum cum restitutorum tum restituentis , tanto illustrior gloria , quanto ipsa moles restitutionis immanior fuit . Mores , vivū virtutis exemplar reformavit , amplo alimento Theologiae studiosis necessario providit . Huic alii aliis virtutibus forte pares , invicta verò animi constantia & fortitudine nemo . Cujus foelicitati supremus cumulus accessit optimus , eruditissimus , piissimus , tāto Praesule dignus filius , Patrimonii ampli , eximiarumque virtutum haeres optatissimus . Tandem plenus annis & honoribus , finita mortalitate non vita , in Coelestem Patriam plaudenti Angelorum choro , aeternùm beandus receptus est . In quo cunctae nostrae Musae periculum adiere . Nostro dolori , tanto amisso Patrono , Nepenthes subinde adhibere co●ati sunt Oratores facundissimi , ipsius laudem , omnem laudantis facultatem , audientis quoque fidem penè excedentem , voce facunda , stiloque erudito celebrantes . Sed renovata viri memoria , vulnus recruduit , dolor invaluit● Sola tua virtus , Reverendissime Praesul , &c. NOBILI , CLARISSIMO , ET REVERENDO VIRO , D. IOANNI FORBESIO , BARONI DE ONEIL , DOMINO à COTHARIS , S. S. THEOLOGIAE DOCTORI EXIMIO ; Ejusdemue Professori spectatissimo , Universitati Aberdonensi summo cum gaudio , postliminiò revocato , Ejusdemque Rectori Magnifico , &c. Hanc suam feralem opellam D. D. LEOCHAEUS . EN Tibi ( Clarissime Domine ) in tant● hac Lachrymarum abysso , Leocheïanas etiam & has nostras Noenias , ad peracerbum Sanctissimi Tui Patris funus vbertim fusas : Oratiuncul● funebri , solutâ an dissolutâ potius : postulantibus id-ipsum ( prout temporis angustia ferebat ) authoritate tua , obsequio nostro , & demortui merito . Et quidem heìc si non quod tanti Semonis meritis respondeat , at certè quod ●●arum virium pro tempore esse potuit , vel tute ipse facillimo negotio deprehendas . Immoderata doloris acerbitas Dicturientem juxta , ac Scripturientem nunquam non interturbare , & à proposito sibi scopo aliorsùm abripere solet , Ego me eâdem remorâ praepeditum correptumque ( dum in haec ) sincerè & ex animo profiteor . Accedebat & insuper ( quod quidem Rectorem te nostrum ne●tiquàm latet ) Vocationis meae gravissimae ( quâ quidem in dies horasque incessanter detineor ) sollicita inspectio , quae quidem vel te judice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penè omnia à Studiis meis exulare jubet . Et certè ( vt quod res est sincerè & sine fuco ) nisi Autoritatis tuae vrgentes impulissent stimuli , vtique ego consultiùs multò & conducibilius Schaeddicum hoc suppressissem , & stillantes has lachrymarum guttas à me meisque Musis tacitè ruminandas , vel rebibendas potius reservassem , quam in apertum subsannientis hujus aevi Theatrum protrusissem . Caeterùm , quod à me heic pro tempore excidere passus sum , quantumvis illud quidem ad absolutissimae expressionis obrussam non sit redactum , & oratoriarum elegantiarum quodam veluti Antipagmento illitum , rei tamen veritate , & simplici rerum commemorandarum sinceritate haudquaquam vti speramus injucundum futurum . Vtut sit , si Genio tuo haec qualiacunque esse vides , caetera profecto ego sùsque dèque & minimo minus : Aristarchos quippè non moror , sicubi sit , aequâ lance rem qui trutinet , & propensissimae voluntatis Affectum potius quam Effectum Geometrico medio qui expendat . Vale. ORATIO FVNEBRIS , In obitum Reverendissimi in Christo Patris , PATRICII FORBESII , miseratione divinâ Episcopi ABERDONENSIS , Regiue à Consiliis Secretioribus in SCOTIâ , Universitatis Aberdonensis Cancellarii Amplissimi , Ejusdemue instauratoris providentissimi ; Baronis de ONEIL , Domini à COTHARIS , &c. raptim effusa , statim post ejusdem exequias honorificentissimè celebratas , ix . die Aprilis , Anno DOM. 1635. in Acroaterio Theologico Universitatis Aberdon . coram illustribus & spectatissimis amicis , & Maximâ SYNODI Aberdonensis parte : A DAVIDE LEOCHAEO , Subprimario , Physiologiae & Inferiorum Mathematum Professore , in Academiâ Regiâ Aberdonensi . SI ingentis doloris praenuntiae , stillantes hae ab oculis Lachrymae dicturientis linguam nō retardarent , utique hodie habenda Oratio , & inhibenda omnis properatio esset ( Audit. ) Si tristissima haec & lugubris rerum facies , funereum nescio quid , & de more querulum non spiraret , pauxillùm equidem speraret Orator , & pristi●● facundiae placidum tenorem laetabundus resumeret , ut in immortales tam Venerandi Capitis laudes consueto more consurgat : Verùm immoderata haec ( quam in vultu nostro depictam cerni●is ) moeroris acerbitas , misellam hanc & streperam nostram Oratiunculam in arctum brevitatis gyrum cogit , & Oratorem hei , hei , qualem qualem hodie , in immensae confusionis abyssum praecipitat . Etenim cecidit , cecidit nobis , prô dolor , Reverendissimus ille in CHRISTO PATER , PATRICIVS , Miseratione Divinâ , Episcoporum penè omnium nostri seculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : PATRICIVS , PATRICIORVM ad unum omnium maximè Patricius : Ille unus , per quem stetit foro Iustitia , Literis decor , Religioni nitor : In Orthodoxâ Religione constantissimus Constantinus : In solerti Politiae , cùm Civilis , tùm Ecclesiasticae moderatione , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Athaenasius : Ille omnium augustissimus Augustinus : Ille unus Chrysostomus omnium maximè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Ambrosius ille , Ambrosiâ Coelesti omnium maximè perfusus : Lactantius ille , sermone lacteo omnium maximè lacteus : Epiphanius ille , omnium maximè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Hieronymus ille , omnium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Origenes ille , unde originem Borealis hujus plagae , quanta quanta est , & hausit & hauriet eruditio : ac ut verbo , Ille unus immortalium Patrum , immortalis Pater , Patriae Pater , ac ( quod dictu mirum ) Proavorum Pater . Bone DEUS , & quis mihi heìc , vel Angelus desuper , dictionem materiae parem ? Delitiae Regum , Regni , Regulorum , Rerum : Delitiae illae unae generis humani : Titulo vere aureo , vel à Tito illo Vespasiano arrepto , & huic uni unicè accommodando . Ad cujus plasticam heroici corporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Natura & Ars , adeo conspirarunt , ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud usque adeo quondā conspicuum , nunc verò hei quàm luridum , squalidum jam , & de more exangue , cunctis vel exteris jure meritò maximè suspiciendum exhibuerint : cujus vel vultus exterior , Humanitatem summam , Heroïcâ majestate interspersam , Ocelli incomparabilem interioris mentis acrimoniam , mirâ suâ volubilitate , & sidereâ scintillatione referebant . In quo Severitas quidem ( prout eximiam illam dignitatis amplitudinem decuit ) mira & multa , at Mansuetudine , Comitate , & lucundissimâ sermonis Affabilitate adeo contemperata , ut prudens illud Gregorii illius Theologi dictum in eum optime convenerit . SEVERITAS adeo cum mansuetudine temperata fuit , uti neutra laederetur ab alterâ , sed utraque alterius ope , maximam consequeretur commendationem . A cujus ore verè Angelico quondam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad circumstantis Coronae stuporem , an solatium verius : In cujus voce & calamo ( sive Haereticum premeret , sive reum sceleris argueret , sive praeteritae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscientiâ consternatum erigeret ) habitabat Paulus , vel gladio Anathematis spirituali inarmatus , vel super-coelestis consolationis Alexipharmaco instructus . In cujus intimo pectoris Gazophylacio , Virtus , Pietas , ( nobile par , sine quo vera nulla nobilitas ) solerter inaedificarunt , & nidulos suos ingeniosè posuerunt . In quo solo mirabatur Natura stupida vires suas , suaeue potentiae magnitudinem , pleno quasi in speculo , super-coelestis contemplabatur Gratia . Mitto , mitto lubens illum Generis splendorem , ( cujus quidem hodie universa quà patet BRITANNIA conscia ) quò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pariter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim inclaruit : Mitto & illam COTHARISIAE familiae ( cujus ipse olim praelustre caput ) condignam celebrationem : cujus vel sola nobilitas ( si nihil ultra ) PATRICIUM meritissimo jure Heroëm coarguisset : Testor vos primam , perantiquam , ac celeberrimam FORBESIORVM stirpem : Testor & vos ad unum omnes exindè identidèm quae pullulastis praelustria FORBESIORVM germina : Testor & vos ex COTHARISIA qui pridèm , quique ex eâ non ita pridèm pullulastis Mavortia FORBESIORVM pectora : Generosam intelligo illam Reverendissimi Praesulis Fraternitatem : quorum vel exteriora , Martem semper , mentes Minervam , linguae Mercurium , ( quamdiu in vivis ) spirabant : quorum Coryphaeus , siue Martem manu , sive Minervam sapientiâ , sive Mercurium linguâ postulasses , Reverendissimus noster Praesul semper fuit . Atquì natalitiam ille nobilitatem hanc suam , Prosapiam , & praelustria Proavorum suorum stemmata , tanquam vilissima terrae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & inanis gloriolae bullas , prae venerandâ eruditione , prae Religione Orthodoxâ , prae probitate , prae pietate , prae mirâ morum suavitate habuit . Unde brevì factum , ut ad ingentem Patriae stuporem , in abditissimam omnijugae eruditionis abyssum , indefessa Herois industria tandem penetrârit : Nec mirum , quùm Isocratico illo Elogiorum senario ( quae hominem verè studiosum , & omnijugae eruditionis capacem , ac tantum non avidum perfectissimè complent ) a teneris uti aiunt , unguiculis usque adeò inclaruerit : Adolescens quippè , verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si eximias luxuriantis animi dotes : verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si exquisitissimae memoriae tenacitatem : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toties ab eo mota an sub mota verius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si studium , si ardorem , si literaturae desiderium : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si inexhaustos labores , si lucubrationes , si denique ejusdem scripta lucernam redolentia : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demum , si diligentissimam ejusdem attentionem , ( quam doctioribus subinde & Institutoribus suis , sub ipso juventutis vere , humillimè , & tanto cum fructu adeo exhibuerat ) sedulò pensitemꝰ . Quidni ergo omnium maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tandem futurus , in quo olim , suo prope jure , tanquam in proprio domicilio , tanta Munerum singularium affluentia tranquille adeo residerat . Testor vos UNIVERSITATES , ANDREAPOLITANAM , GLASCVENSEM , OXONIENSEM ; quibus hodie , tantae eruditionis prima rudimenta , ad sempiternam vestram gloriam devoventur : E quibus singulis , & ad unum omnibus tam generosus quondam Surculus , tantae eruditionis succum tam foecundum , cum fructu haudquaquam poenitendo hauserat . Sed nec heìc provida Praesulis constitit solertia : Coelestium quippè quùm sit , super-coelestia jugiter meditari , Coelestissimus adeo hic , posthabitis humilibus Philologiae juxta ac Philosophiae lucubrationibus , ( quarum penè omnium ad nauseam usque satur semper ) mysteriis Theologicis totum sese addixit : Rarissimum profecto , quod in Nobili deprehendas , quem quidem ( prout aetas fert ) commodùm subblandientia Naturae Fortunae ue munera aliorsum nunquam non rapiunt , & in evanidam mundanarum curarum solitudinem immittunt . Unde brevi factum , ut Angelicis ejusdem eloquiis quà privatim quà publicè , perstrepere adeo Pulpita , sacras personare Cathedras , Templa luxuriare , ut redivivum di●isses Augustinum , quotiens FORBESIVM tanquam è Tripode fulminantem , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cepisses . Testor vos COTHARISIAE familiae privatos Lares : Testor vos vulgi procerumue ad tantae rei spectaculum frequentissimè identidem conglomeratam multitudinem : Testor & vos insignem KETHAE Ecclesiam , Pastorem primo PATRICIVM qui habuistis , & ardentissimo eundem desiderio retinuisse toties subinde qui exoptastis . Idipsum quidem olim providè ( prout solebat ) praevidit Serenissimus aeternae memoriae IACOBVS SEXTVS : qui ( praeterquam quod PATRICIVM hunc nostrum , ipsissimo PATRICIORVM suorum in albo adscriptum , & non mediocri Literaturae tincturà aspersum vidisset ) ulteriori honorum cumulatione eundem pro meritis liberaliter afficere non destitit : vnde illa illi Episcopalis Mitrae reverentia , meritissimo quidem jure , ac sine vllo ambitu cessit : vnde illae faustissimae Cleri , Procerū , vulgiue , & omnium subsequutae congratulationes , quod tam venerandum dignumue Antistitem Amplissimae huic Diocoesi ABR●DONENSI , singularis DEI OPT. MAX. providentia praefecisset . Quò quidem factum , ut nullâ temporis interjectâ morulâ , in Secretioris Consilii SCOTICANI delectum , dilectissimus adeo hic DEO , Regi , Patriaeue suae , venerabundo applausu adscisceretur . Et si fata , si canities , si grave senium ( cuju● comes ingravescens morbus ) tulissent , vlterioris dignitatis spes maxima de Antistite promovendo superstes semper fuit . Cujus quidem tanta tamque augusta , in Politiâ cùm civili tum Ecclesiasticâ authoritas , vt in votum nutumue suum , quocunque voluerit ( nec enim ejusdem Voluntas à normâ rectae rationis vel tantillùm declinaverat ) Collegas vnà omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 identidem traxerit . Quod si nonnunquam ) vti vt plurimum contigisse accepimus ) venerabundo Senatorum Concessui , vel inextricabilis in re qualibet perplexâ Labyrinthus , velia dirimendis dirigendisue Regni negotiis , & controversiis gravioribus , Gordius aliquis sese obtulisset nodus ; ilico ad hunc rectâ : consulitur , sciscitatur , & ardentissimis omnium votis , prudentissimi Patris judicium juxtà & auxilium omnium maximè desideratur : quod quidem ( tanquam ex ipso Delphici Oraculi Tripode ) majestate verè Apollineà , animosè adeo proferre , & in vulgus spargere consueverat , ut stuporem cunctis , an secretam veriùs sui reverentiam , universae ad plaudentium multitudini nunquam non subindè extorserit . Testor vos inviolandos IACOBI SEXTI Manes : Testor vos Serenissimam CAROLI nostri Majestatem : Testor vos Sacratissima Secretioris Consilii Scoticani Numina : Testor vos , si qui vel quondam fuistis , vel insuper estis Invictissimi FORBESII capitales hostes , quibus singulis & ad unum omnibus , incredibilis illa tanti SENATORIS sagacitas , ( quam foelicissimus nunquam non successus insequebatur ) quam luculentissimè innotuit . Ita , in minimis non tantùm , sed & maximis quibuscunque cùm subeundis tùm consummandis , inter omnes omnium maximus , à verè Maximis Regni nostri Antesignanis , FORBESIVS dum vixit semper perstitit : vti de Gerardo fratre Bernardus Pater : sed quid maximus ? Ita est ( Aud. ) si res gestas , feciùs , si rerum gerendarum propositum , si modestiam , si summam mentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contueamur : quantum vis enim ita aliorum judicio maximus , ita omnium calculo omnibus sapientior , sibimet ipsi tamen minimus , & solus in suis oculis non sapiens ; utinam multos etsi minùs sapientes non plus tangeret ista PROPHETAE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vae qui sapientes estis in oculis vestris . Nec sine piaculo praetermittendum duximus , quod in tanto tamque eximio Antistite per universum vitae suae curriculum omnium eminentissimè enituit : Incredibilem nimirum illam , raram , nedùm singularem in pastorali munere obeundo fidelitatem , pari constantiâ conjunctissimam , quam quidem in publicâ Verbi Divini Praedicatione , & apertâ EVANGELII promulgatione , intrà praescriptos Dioecaeseos suae sibi coelitùs demandatae limites , ex Cathedrà , palam cunctis significare non destitit : Insignem verò illam Nilammonis pusillanimitatem ( de quo expresse Sozomenus ) an potiùs modestam ejusdem à publico Reipub. Ecclesiasticae regimine tergiversationem ( quam quidem Monastica illa , eaque inveterata vitae solitariae consuetudo illi contraxerat ) pro piaculo reputans , obnixissimè aversabatur : quem dum Theophilus , Episcopus quondam Alexandrinus , hortaretur , ut Geritarum vocationi acquiesceret , & ut ordinationem Episcopalem à se oblatam animitùs amplecteretur , perendinâ quadam eâque consultissimâ procrastinatione , ex meticulosâ nescio quâ modestiâ an molestiâ potiùs , ( quâ pro tempore in tantae Provinciae regimine suscipiendâ extra modum laborabat ) inter orandum , praesente Theophilo extremùm expirasse pro certò accepimus : PATRICIVS vero Vocationi Divinae , & Ordinationi Ecclesiasticae humillimè se subjiciens , posthabitis quibuscunque omnibus sollicitudinibus , molestiis & aerumnis ( quibuscum illi in sollicitâ muneris sui inspectione congrediendum certò certiùs cognoverat ) Invictissimum se CHRISTI Athletam , & vigilantissimum per omnia , ovium sibi coelitùs commissarum Pastorem , ad sempiternum militantis Ecclesiae solatium , & ingentem inimicorum passim grassantium consternationem , ad extremum usque semetipsum exhibuit . Apostolici illius nunquam non memor : Vae mihi , si non Evangelizavero ▪ Et quidem quotiescunque incomparabilem illam PATRICII Praesulis , in strenuâ Provinciae susceptae functione dexteritatem animo penitius voluo , ilicò cogitationem subire videtur quod de Sylvano , Troadis Episcopo , Socrates ille Scolasticus , aeternùm commemorandum reliquit : qui sub ipsum statim in Troadem ingressum , onerariam quandam Navim , ingentibus columnis transportandis recens in littore fabricatam conspicatus , ( quam ne universa & ad id negotii effusa hominum multitudo , ingeniosissimis Machinis prot●ahere , & Oceano committere potuisset ) multùm que à populo sollicitatus , ut ad locum in quo immota navis detinebatur , ardentissimas DEO preces funderet , quò quidem subindè , foelicissimus desuper successus insequeretur ; modestissimè de se ipso primùm praefatus , se peccatorem instar omnium unum , nec nisi ab integerrimo & justissimo rem tanti momenti plene exequi potuisse : effusis tandem DEO precibus , morigerum se , hac in re , populo praebuit , praehensóque fune , & caeteris pòst strenuè incumbentibus , facillimo negotio levissimóque tractu in mare navigium sensim delabitur , ad stuporem non tantum , sed & tantae multitudinis piam deinceps animorum conversionem . Ita PATRICIVS , Aberdonensis Ecclesiae Navim , immotam illam quidem & in littore uti aiunt mole suâ hactenùs laborantem , ( quam ne universa praecedentium , & ad id operis evocatorum Episcoporum multitudo vel junctis viribus Oceano & Ventis committere potis erat ) ardentissimis suis Precibus , & ingenio verè Archimedae● solus , ( Sylvano hac in re celebrior ) & ritè potuit , & plenè praestitit , ad immortalem Nominis sui gloriam , sempiternum Aberdonensis Synodi solatium , & summam Antistitum deinceps succedentium tranquillitatem . Ingravescente senio , quid mirum , si à praedicatione & vigiliis , à labore & studiis grandaevus paulùm feriabitur Presbyter : quinimò licitum hoc , & Ecclesiastico jure ritè sancitum : si verò elanguidae senectutis morbum adflictissima corporis valetudo consequatur , quidni ex ipsa necessitatis lege , interr●penda studia , & injicienda laboribus tragula est . PATRICIVS , praescrìptos Mortalitatis humanae terminos pertingens , Septuagenarius licet , animose tamen , & solitâ cum dexteritate , in munere suo Pastorali strenuè defungendo assiduus perstitit , invigilando , praedicando , opportunè praesidendo , & eximiâ morum vitaeue inculpatae integritate , universae Clericorum fraternitati omnium maximè praelucendo : fidelissimi Pastoris adinstar , ipsissimam pro ovibus animam depositurus ; usqueadeo ut gravissimo tandem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morbo correptus , ( quem tanquam expressissimum extremae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesagium duxit , & ad finem usque patientissimè tulit ; ) adhuc tamen in salute & tranquillitate Ecclesiae procurandâ , pio quodam Animi fervore & Zelo , ad extremum usque vitae anhelitum , totum sese adeo exhibuerit , ut nec illa presentis Grandaevitatis necessitas , nec ista invalescentis morbi violentia , eundem ab officio suo vel tantillùm dimovere potuerint : gratabundâ Dilectissimi sui Filii D. IOANNIS FORBES II , praesentiâ , auspiciis , & divinissimis ejusdem colloquiis , ut non parùm delectatus , ita plurimum roboratus : cui in votis unicè semper , in amplexu Genitoris sui placidissimè recumbere , & ad expressissimam IOANNIS illius APOST . ( in gremio SALVATORIS sui jugiter recumbentis ) similitudinem , exindè , tanquam à perenni verae Religionis , & sincerae Pietatis scaturigine , suavissimum illud aeternae Veritatis Nectar & Ambrosiam ubertim haurire . Caeterùm , nec illud silentio heìc praetermittendum , quod Nobilissimis Amicis , Collegis , Clericisque , languescentem subindè visitantibus , toties majestate consuetâ fuderat : Est quod DEO meo Gratias , ( inquit ) immortales , pro visitatione hac tam placidâ , tamque optatâ , qui me usque adeò Grandaevum , ac tantùm non Mundi Vitaequeue pertaesum , extremae meae dissolutionis certiorem reddere ex beneplacito suo ita voluerit : Gratias tibi , DEUS mi , quòd per Foecialem tuum ( Paralysin hanc ) sensìm grassantem , & membra abjectissimi Servuli tui paulatim pervadentem , extremae meae migrationis me commonefeceris : Hem quot , & quot indies inopina Mors incautò jugulat ? quot , qui vitam cum Morte in momento , absque ullâ prae viâ Mortis meditatione commutant , ut vix recipiscendi , nedùm respirandi occasio vel tantilla illis reliqua : Non ita mecum , DEUS mi ; Immensam erga me , hac in re , indulgentiam tuam , continuâ Gratiarum cum actione agnosco , & ad finem vsque ( quantum in me ) humillimè agnoscam : DOMINE DEVS mi , in manibus meis Mors mea : Imminet , accelerat , èn ad ostium , exspecto , desidero , quam cupio dimitti , & esse cum CHRISTO . Caeterùm , quaeritantibus subinde amicis , & diuturniorem ei apud nos moram exoptantibus , respondebat Ambrosii utens verbis , ( Non ita inter vos vixi , ut pudeat me vivere : nec timeo mori , quia DOMINVM bonum habemus ) laudantibus dicebat , det mihi DEVS consequi misericordiam in die illo . Ita vitam Sanctissimus Patriarcha PATRICIUS , inter Compatriotas suos , strenuè , & maxima cum laude traduxit ; & contemplatione prorsus Coelesti , non sine summo perfruendae Patriae desiderio , residuum illud aevi , & extremae senectutis suae heroicè prout illi usque solitum transegit : assiduâue emortualium Apothegmatū ejaculatione extremā sui dissolutionem cum Apostolo expectando exspectabat : at nuncsub illa Patriarchae luctá ( non dimittam te DOMINE ) nunc sub illá Grandaevi Simeonis cantilená ( Nunc dimittis servum tuum , DOMINE ) nunc sub illá Sponsae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( etiam veni , DOMINE ) interdiu noctuue magnanimitate plusquam humaná attollebat in aegrum se femur , constantissimam divinae erga se clementiae fiduciam cunctis manifestam faciens . His ac talibus innumeris supercoelestium meditationum ejaculationibus ( quibus occupari conveniebat animam evolaturam de custodia ) in fide & sub spe Sanctissimus , ad extremam usque Mortis periodum semetipsum exhibuit Antistes : Donec tandem inevitabili mortis necessitate correptus , divinissimam DEO datori animam ardentissimo Patriae visendae & potiundae desiderio laborantem , & promptissimo bonorum operum viatico instructissimam , ipsissima , divinarum meditationum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pientissimè ac placidissimè reddidit . Ita vitam qua nulla integrior , foelicissima subsecuta est mors , qua nulla beatior , nulla unquam sanctis vel extitit , vel extabit gloriosior . Haec sunt illa ( Audit. ) praelustrium facinorum si non exquisitissima ( prout fieri debet ) delineamenta , eorundem summa saltem capita , quae in publica mortalis hujus Amphitheatri scoenâ , summa cum dexteritate , & sempiterna cum laude sanctissimus ad umbilicum perduxerat FORBESIVS : Sublimiora deinceps magisque ardua omni procul dubio intentaturus , palamue exhibiturus , si instantis fati necessitas Heroïcis ejusdem conatibus extremam uti aiunt tragulam non injecisset , eundemue ab humano commercio non subduxisset : Et quidem heìc pleraue alia ( quorum recens gratissimaue haeret mentibus nostris infixa recordatio ) in praesentiarum commemorare promptissimum quidem nobis nisi nuper Entheo ( prout folet ) affectu & eloquio verè Angelico Reverendus , Clarissimus , & Eruditissimus Vir , D. Doctor BARONIVS , Provinciam hanc sibi demandatam , ad stuporem usque incredibili cum dexteritate , nec minori omnium cum applausu coram explevisset . Nobis plus satis cum laboriosâ & humillima illa Ruth , tam strenuum Messorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insequi voluisse , & derelictas nonnullas meritorum laudumue spicas pro virili in unum colligere , collectasque ad immortalis Memoriae aram officiosè prout par est litare . DEUM Immortalem , quorsum adeò in singulis ( cùm quae ad vitam , tùm quae ad mortem tam chari capitis spectant ) minutulus ? O , descendat hic nobis desuper exuberantis facundiae flumen quoddam , quo tanquam gratissimo quodam Nilo sitibundus hic expressionis nostrae agellus , foelicissimâ aspergine irroretur , ut in publicam tanti Semonis concelebrationem , vitaeque foeliciter ante-actae apertam commemorationem , omnium infimus hic quem conspicitis Orator , palam consurgeret : O vel temporis qua premimur angustia , vel vestra qua cohibemur patientia , vel solennis Exequiarum celebritas tantillum ferre non gravaretur : O nostrarum virium vel esset sigillatim singula , & laudem meritis parem inviolandis FORBESII Manibus ad gratitudinis aram libare , & in aeternâ memoriae Urnâ aeternùm reponere . Macte FORBESÎ vitâ istac tua , tātâ , tali , tam rarâ , tam praeclara : Macte meritis in Rempub. in Ecclesiam tot ingentibus : Macte & morte qua nulla foelicior , nulla facilior : Macte votorum summâ istac qua nunc frueris : Macte foelicitate , brabio , laureâ , trophaeo , aeternum potitis : Euge bone & fidelis serve , intra in gaudium DOMINI tui , Mercedem capesse DEVM tuum : Nos in malorum Ergastulo hoc , durissimo in certamine constituti , authoramenta inter vitiorum & mundanae sollicitudinis exulamus , & libertatem tibi praesentissimam in angore & languore miselli opperimur : Foelicissimum te PATRICI Pater , qui mortalitate omni exutâ , & corruptionis foece seposità , immarcessibili illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stolâ , cum REDEMPTORE tuo aeternúm adeo gaudeas : Illucescat dies illâ , qua tecum in Patria nos tandem vivamus , regnemus , loetemur in DOMINO & SALVATORE nostro aeternùm : AMEN . ATenim priusquam hinc vos ABERDONENSIS Synodi Reverendam ( quam quidem hodie moestam moesti contuemur ) fraternitatem , vos conscia sanctioris Cleri Numina , vos venerandam Symmistarum societatem , extremum compellare ardet & audet Oratio . Eccum , eccum hodie Reverendissimum vestrum Praesulem , Praesidem , Praesidium , spem , decus , delicias , & omnia , rigidioris fati inclementiâ ultro terras derelinquentem , Coelituū numero meritissimè annumerandum : hodie mecum una in Lachrymas & suspiria , quippe aliò , ille unus in cujus solius sinu querelas vestras quondam deponere , cujus consilio solo regi , cujus prudentia dirigi , cujus authoritate tranquille , & in pace vivere : cujusque exemplo vitam Christianam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituere consuevistis , cujus gratabūdâ praesētia , & majestate plus quam virili , quantum quondam Borealis haec BRITANNIAE plaga congloriabatur ; tantundem hodie incredibili gaudio perfunduntur C●elites , obviis uti aiunt ulnis , FORBESIVM in Patria consalutantes . Quid multis ? Ille unus Coeli terraeque Moderator DEUS , adflictissimae vicis vestrae misereatur , consoletur , regat , dirigat vos in aerumnosâ hac solitudinis vestrae peregrinatione , si non presente Mose , subventuro saltem Ioshuâ strenuo , virtute Coelesti instructissimo . Tu verò ALMA MATER ACADEMIA tant opere nuper quae congloriabare , loetabundâ Cancellarii tui presentiâ , ac invictissimo ejusdem praesidio subnixa , cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hactenus ( NON CONFUNDAR ) fuit , praesente PATRICIO Patre tuo , qui te ut Orphanam , ac tantum non emortuam , in pristinam integritatem Herculeo labore & ausu , ad ingentem Patriae stuporem , summamque inimicorum quondam grassantium consternationem postliminiò restituit , semotis solitis grandiloquentiae tuae ampullis , pullata hinc & in aeternum incede . Aperiantur Cataractae indignissimi capitis tui , ut exinde erum pant fontes lachrymarum ▪ quippe hinc aliò , deliciae tuae , laetitiae tuae , PATRICIVS , columna & stabilimentum tuum : à quo tota adeo jam pendebas , & in quo solo spiritus ille tuus placidissime adeo conquieverat , & per quem hactenus bonae famae , & existimationis tuae avitae splendor quaquaversum inclaruerat : ac ut verbo , qui tibi quondam pro Corculo erat , ecce tibi hodie pro Cordolio est ; exue & exue te 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istac tua , sub qua usque adeo quondam luxuriaveras : CONFVNDERE hodie , & sacco cilicio , & cinere adspersa , sparsis crinibus Melpomenen refer : ultra nobis ne sis Naomi , post●ac cunctis sed sis Mara : amarulentā quippe te DEUS tuus ex indignatione sua , per dilectissimi tui Elimelech peracerbam mortem ; laetabūdam te reddat idem ex misericordia , per subventuri Boaz gratabundam humanitatem . Vos verò Clariss . Chariss . nostri Collegae , ( quos corpore non tantum adeo , sed & Animo pullatos , ac tantum non immoderatâ hac recentis doloris acerbitate confectos ad unum omnes , indignissimis oculis inviti hodie contuemur ) repetite paulum Memoriâ , & aeternùm hinc ob oculos mecum retinete , quae pro vobis singulis , & ad unum omnibus ( quae pro te , quae pro me ) ad ultimam usque animi sui effusionē tam sedulo & misericorditer , Invictissimus fubinde praestiterit Dynasta PATRICIVS . Quoties in vos & pro vobis Miserecordiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effusa ? Quam saepè pro salute & tranquillitate Reip. vestrae , violentissimis inimicorum insultibus obviam factus , tam strenuum se per omnia Pugilē exhibuerit ; Diffractis quibuscunque omnibus ( quibus adeo quondam involuti ) difficultatum clathris : ingruentium impedimentorum averruncatis obstaculis , & solutis ( queis plena quondam Academica vestra negotia ) nodis Gordiis ? retinete haec , et si quae alia his celebriora , in intimis Memoriae vestrae penetralibus ; Retinete , Celebrate , & ad Posteritatem deinceps praelustria haec tam Pientissimi Patris gesta transmittite . Caeterum Nobiliss. Clariss . Chariss . quotquot vel hodie adestis , vel alibi superestis Amici ; ite unà nobiscum hodie & in aeternum in lachrymas , saluberrimo Prudentissimi Patris destituti consilio , subsidio & regimine singulari : Illum , illum hodie ut normam vitae , & singularē pietatis Archetypū vobis unicè cōmendo , illius vestigia premenda propono . Contemplamini hodie & amplectimini ( pro tantillo quod restat solamine ) patrissantem in omnibus filium D. IOANNEM FORBESIVM tanti Patris dignissimum haeredem , qualem nostra nobis aetas vixdum protulit , nedum quod sciam proferre valet : cujus praesentiâ & auspiciis , praeconceptus iste ex peracerbâ pii Parentis migratione dolor , si non penitus exstingui , at certe multū mitigari debet . Vos vero aeterni & inviolandi FORBESII Manes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) accipite hodie & in aeternū hanc , cuicuimodi esse videtis , feralem Parentationē , expressissimam doloris nostri , nostri significationem : accipite ocyus , dum lachrymae , dum luctus , dum suspiria sinunt ; accipite , salvete , & aeternùm valete . DIXI . Jnvestigatio ingentis invictique solatii quod ex DOMINI NOSTRI IESV CHRISTI sessione ad dextram DEI , ubertim & constanter percipiebat , PATRICIUS FORBESIUS à CORSE , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopus Aberdoniensis , Consiliarius Regius , Studii generalis Aberdoniensis Instaurator & Cancellarius , Baro de Oneil , &c. Quam ad DEI gloriam , & audientium aedificationem , & proprii doloris levamen , pro Concione proposuit IOANNES FORBESIVS Filius . CHRISTIANE LECTOR , NOn ipsum exhibemus Sermonem lingua nostra vernacula in coetu publico habitum , sed summa rerum fastigia Latinè delineata , quibus insistens viator adversa omnia contemnas , ac facilè exsuperes , per CHRISTUM in corde tuo habitantem , qui te corroborat , tibiue donat ut Celsio● astrorum flummis , & Numine plenus , Hostica despicias agmina , tela , minas . Conspicies enim Coelos apertos , & videbis gloriam DEI , & IESVM stantem ad dextram DEI , habitabis in excelsis , munitiones rupium sublimitas tua , panis tuus dabitur tibi , aquae tuae stabiles . Regem in decore suo videbunt oculi tui . Ab auditione mala , non timebis , quia paratum cor tuum fidens DOMINO . PSAL. CX . 1 . Dixit Dominus Domino meo , Sede ad dextram meam , donec ponam inimicos tuos scabellum pedibus tuis . ANTE omnia Epigraphe Psalmi inspiciatur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Septuag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & ita passim ista verba in Psalmorum inscriptionibus interpretantur , quae Psalmi scriptorem indicant Davidem . Iustinus Martyr Dialogo cum Tryphone Iudaeo , & Tertullianus Lib. 2. adversus Marcionem , Cap. 9. commemorant Iudaeos interpretari Psalmum hunc de Ezechia Rege , ac si illi esset à Domino dictum , Sede à dextris meis , &c. Ubi etiam hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prolixè refellunt Iustinus & Tertullianus . Chrysost. in hunc Psal. refellit etiam quosdam insanos Iudaeos Zorababelem hic intelligi somniantes . Rabbi David Kimchi in hunc Psalmū ; Hunc ( Inquit ) Psalmum interpretantur Magistri sive Rabbini nostri beatae memoriae de Abrahamo patre nostro , quando profectus est ad proeliandum cum quatuor Regibus ; & exponunt , Tu es Sacerdos DEO excelso , nam conveniens visum est emanare inde Sacerdotium quia ipse erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex Iustitiae : sicut dictum est , Et ipse Sacerdos DEI excelsi . Verum quoniam in benedictione sua praeposuit Abrahamum Deo excelso , abstulit Dominus [ ille sanctus benedictus ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Sacerdotium ab illo , & dedit illud Abrahamo . Sicut dictum est , Tu Sacerdos in aternum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melchisedec , propter sermonem illū quem loquutus est Melchisedec . Haec ille . Postquā autem , commemoravit ibi David Kimchi stultam istam veterum Rabbinorum expositionē Psalmi hujus de Abrahamo : Laudat aliam expositionem à Rabbi Abrahamo filio Ezrae ( qui dici consuevit Aben Ezra ) traditam , quam & Kimchius sequitur , non minore amentia Psalmum hunc de ipso Davide Rege exponens , quam olim Antiquiores illi de Abrahamo . Ideo non ipsum Davidem , sed aliquem ex Cantoribus de Davide cantantem hunc Psalmum introducunt Aben Ezra & David Kimchi , & dicentem , Dominus dixit Domino meo , id est , Davidi : & inscriptionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LEDAVID interpretantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter Davidem : contra usitatissimum & ordinarium sensum hujus tituli in aliis Psalmis . Rectius Rabbi Ioseph Paraphrastes Chaldaeus , in suo Targum in Psalmos , Titulū hujus Psalmi cx . MIZMOR LEDAVID interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laudatio per manum Davidis . Sic etiam exponit inscriptiones Psulmorum cviij . & cix . quos ipsi Davidi tribuunt Rabbini sine controversia : quamvis ut plurimum in aliis Psalmis Targumista Hebraicū LEDAVID 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retineat in sua Paraphrasi : Divina tamen providentia factum est , ut in Titulo hujus Psalmi cx . & duorum proximè antecedentium , clare & perspicuè interpretaretur LEDAVID , Per manū David , ac si diceret , per ministerium , sive per os Davidis , usitatissimo Hebraïsmo , 1. Reg. 16.34 . & 2. Reg. 9.36 . & 10 , 10. & 14.25 . & Zachar. 7.7 . Est igitur hic Psalmus Davidis , quem suggerente Spiritu Sancto cecinit ac scripsit David . Id quod etiam diferrè asserit Dominus noster , inquiens , David in spiritu Dominum ipsum vocat , dicens ; Dixit Dominus Domino meo , &c. Matthaei 22. Psalmus hic Propheticus est de Regno & Sacerdotio Servatoris nostri IESU CHRISTI . Matthaei 22.43 . Act. 2.34 . Hebr. 1. & 8.1 . & 1. Cor. 15.25.26 . Praemittitur decretum seu effatum DEI , vers . 1. subjicitur ejusdem explicatio , de Regno , versib . 2.3 . de Secerdotio , vers . 4. de utroque inde ad finem Psalmi . Nota in primo versu , 1. Quis sit Ioquutus ; Dominus dixit . 2. Cui ? Domino meo . 3. Quid ? Sede ad dextram meam , &c. DIXIT IEHOVAH . ] Pater Filio dixit , non inspirando , neque externo intermediae vocis ministerio , sed gignendo Sapientiam suam , dedit ei omnia Patris placita * . Vel secundùm humanitatem , cum ipsa humanitatis illius efformatio , & unitio sit indivisum opus Sanctissimae Trinitatis , intelligenda est Trinitas dicens per decretum aeternum de CHRISTI Mediatoris exaltatione : Etsi per revelationem temporalem repraesentatur Pater loquens : sicut ad Iordanem , Hic est Filius meus dilectus , Matth. 3. & Psal. 2. Tu es Filius meus . Non enim Trinitatis , sed solius Patris est Filius : Neque sunt duo Filii , sed unus idemque Filius DEI , & filius hominis , EMMANUEL . Sic missio CHRISTI hypostaticè spectati à solo Patre est , at secundûm dispensationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 missio ejus est opus commune Trinitatis . Ambros. in Symbolum Apostolorum , Cap. 6. August . Lib. 2. de Trinitate , Cap. 5. Ubi audivit hoc David ? Respondet Augustinus Comment . in hunc Psalmum ; Audivit in spiritu ; ubi nos quando audivit , non audivimus ; sed loquenti quod audivit , & scribenti credidimus . Audivit ergo prorsus : audivit in quodam secretario veritatis , in quodam mysteriorū Sanctuario , ubi Prophetae in occulto audiverunt , quod in aperto praedicaverunt . ●bi audivit David , qui cum fiducia magna dixit , Dixit Dominus Domino meo , &c. Dominus dixit ; ergo certo & infallibiliter fiet . Vide Aug. in hunc Psalmum . DOMINO MEO . ] Aug. Et eo ipso quod earnem accepit CHRISTVS , quod in carne mortuus est , quod in eadem carne resurrexit , quod in eadem ascendit in Coelum , & sedit ad dextram Patris , & in eadem ipsa carne sic honorata , sic clarificata , sic in Coelestem habitum commutata , & Filius est David , & Dominus est David . CHRISTO secundúm carnem resurgenti , ascendenti , donavit Nomen quod est supra omne nomen , ut in Nomine IESU omne genu flectatur , coelestium , terrestrium , infernorum . Ubi erit David , & non ei sit Dominus ? In Coelo sit , in terra sit , in inferno sit , Dominus ejus erit , qui est Dominus Coelestium , terrestrium , & infernorum . Haec Augustinus Commentario in hunc locum . Hieronymus etiam & Theodoretus in Commentariis in hunc Psalmum huic expositioni favent . Et Ambrosius Lib. 2. ad Gratianum Augustum . Attamen ex hoc loco DOMINUS IESUS adstruit contra Pharisaeos suam Divinitatem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ut monent Hilarius , & Hieronymus , & Chrysostomus , & Theophylactus , Comment . in Matth. 22. Et Chrysostomus , & Augustinus , & Theodoretus , Comment . in hunc Psal. Et Ambrosius Lib. 2. de Fide , ad Gratianum Augustum . Et in Enarratione hujus Psalmi , & in Apologia David posteriore , Cap. 4. ubi ait ; Neque enim de Filio suo diceret , DIXIT DOMINUS DOMINO MEO , SEDE AD DEXTRAM MEAM . Quomodo enim Filium suum Dominum nominaret ? Lex prohibet ▪ repugnat Religio , abhorret Fides , vt ad dextram DEI Omnipotentis mortalem hominem loces . Et disertè affirmat Hieronymus Comment . in Matthaeum , DOMINUM Davidis vocari , non secundùm id quod de eo natus est , sed juxta id quod natus ex Patre semper fuit ; praeveniens ipsum carnis suae Patrem . Quem Ambrosius MORTALEM , Hieronymus in Matth. clariùs vocat SIMPLICEM hominem , Chrysostomus ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Atque hinc patet difficultatis enodatio : non enim homo ille esset DOMINUS Davidis , neque sederet ad dextram DEI , nisi idem in unitate ejusdem personae esset DEUS & Opifex Davidis , Patri consubstantialis & aequalis , cui idcirco Throni ejusdem concessus jure competit : nec ob assumptam carnem eo jure excidit ; sed idem ille homo peracta obedientia , quia etiam Deus est in illa carne , declaratur esse Deus , omniumque Dominus , ac propter dignitatem personae Divinae , adeo que inaestimabilem personalis obsequii in assumpta carne praestiti valorem , coronatur etiam secundùm humanitatem honore & gloria super omnes creaturas , & in Throno Iudiciario collocatur . Huc accommodat Oecumenius in Cap. 1. ad Hebraeos , illam CHRISTI orationem ad PATREM ; Et nunc glorifica me tu Pater apud temet-ipsumea gloria quam habui apud te priusquam mundus esset , IOANN . 17.5 . Unde Ambrosius in enarratione hujus Psalmi ; Nec mirum ( inquit ) si unius sedis offertur filio consessus à Patre , qui unius est substantiae & naturae cum Patre . Et Augustinus etiam in hunc Psal. respondens illi quaestioni DOMINI ▪ Quomodo ergo David in spiritu dicit ●um Dominum , &c. Quomodo ( inquit ) nos diceremus nisi á te disceremus ? Nunc ergo , quia didicimus , dicimus . In principio eras Verbum , & Verbum eras apud DEUM , & DEUS eras Verbum . Omnia per te facta sunt . Ecce DOMINUS David . Sed nos propter infirmitatem nostram quia caro desperata jacebamus , Verbum caro factus es , ut habitares in nobis . Ecce filius David . Certè tu in forma DEI cum esses , non rapinam arbitratus es esse aequalis DEO , ideo Dominus David : sed temetipsum exinanisti , formam servi accipiens , inde filius David . Denique & in ipsa interrogatione tua , dicens , Quomodo filius ejus est , non te filium ejus negasti , sed modum in quo id fieret inquisisti . Ecce Virgo concipiet & pariet filium , & vocabunt nomen ejus EMMANUEL . Haec August . De eadem disserens Dominica quaestione Ambrosius , in posteriore Apologiae David , cap. 4. Una ( inquit ) quaestione DOMINUS noster IESUS CHRISTUS omnium Haereticorum ora sepsit , sacrilegia conclusit . Non solum enim Iudaeos , sed & Photinianos , & Arianos , & Sabellianos hac redarguit quaestione , &c. DOMINO MEO : Hoc quilibet fidelis sibi rectè accommodat , & in illo suo DOMINO gloriatur , qui fidelium suorum peculiari modo gratiosus est DOMINUS , ad quem etiam clamant cum Thoma Apostolo , DOMINE mi & DEVS mi. Sede ad dextram meam , donec , &c. Describitur his verbis , 1. Sublimitas exaltationis , Sede ad dextram meam : 2. Effectus dominationis , Donec ponam inimicos tuos scabellum pedum tuorum . In priore membro sunt , 1. Modus dicendi , deinde res ipsa . Modus dicendi est quasi Imperativus , seu Mandativus . Hieronymus hunc locum ; DEVS non sedet , assumptio corporis sedet , huic ergo pracipitur vt sedeat qui homo est , qui assūptus est . Haec ille . Audit quasi " homo , Sede , sedet vero quasi DEI Filius , inquit Ambrosius , posteriore Apologia David , Cap. 4. Non quod alius audiat , alius sedeat , sed quia homini honor datur propter dignitatem personae Filii DEI. Qui ( ut loquitur Ambrosius , Lib. 2. de Fide ) non ex praecepto , neque ex gratia , sed quasi dilectissimus Filius ad dextram DEI sedet . Et paulo post ibidem Ambrosius ait ; CHRISTVS vt sedeat , non quasi jussus obsequitur , sed quasi Filius dilectissimus honoratur . Chrysostomus , Serm. 2. in Epistolam ad Hebraeos , in Cap. 1. vers . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : id est , Non dixit , quod jusserit vel imperaverit , sed quod dixerit , SEDE . Et hoc propter nihil aliud , nisi vt eum nequaquam existimes esse sine principio , & sine autore * . Quod enim propter hoc sic loquutus sit , manifestum est ex loco sedis . Idem repetit Oecumenius , Comment . in Cap. 1. ad Hebraeos , explicans illa verba , Sede à dextris meis ; ubi ait hoc manifestum esse ex loco sedis , qui honoris aequalitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicat . Et addit ; Vel quia alio modo non poterat Prophata significare consensum ac voluntatem Patris vt sederet , vsus est verbo SEDE . Magnum ( inquit ) hoc est , nec tantum supra humanam naturam , verumetiam super omnem creaturam ▪ Attamen ob humanam quoque naturam hoc ei dictum est [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] nam Filius quatenus DEVS est sempiternum habet Thronum : Thronus tuus , inquit , DEVS in seculum seculi . Neque enim post ●rucein & Passionem hoc honore donatus est DEVS : sed vt homo accepit quod jam habebat vt DEVS — vt homo igitur audit , SEDE A DEXTRIS MEIS ; Nam vt DEVS aternum habet Imperium . Haec Oecumenius . DOMINVS Pater ( inquit Ambrosius ) DOMINO DEO CHRISTO FILIO Throni sui offert sublimem consessum , honoris gratia ad dextram suam illum aeterna sede constituit . Haec Ambros. in hunc Psal. Res ipsa , SEDE AD DEXTRAM MEAM . Quid hac ( inquit Ambros. Poster . Apologia David , Cap. 4. ) potest dici praecellentius potestate , quae etiam carnem hominis ad dexteram DEI collocavit ? Et infirmum illud conditionis humanae , ( postquam tamen Verbum caro factam est ) divinitati copulavit aeterna ? Idem in enarratione hujus Psalmi ; Secundùm cōsuetudinem ( inquit ) nostram , illi consessus offertur , qui aliquo opere perfecto victor adveniens , honoris gratia promeretur vt sedea● . Ita ergo & homo IESVS CHRISTVS Passione suae Diabolum superans , resurrectione sua inferna reserans , tanquam perfecto opere ad Coelos victor adveniens , audit à DEO Patre ; SEDE AD DEXTRAM MEAM . Nec miram est si vnius sedis offertur Filio consessus à Patre , qui vnius est substantiae & naturae cum Patre . Haec ille . Idem ibidem : Videamus quae sit ratio quod idem DOMINVS à David sedens prophetatur , stans vero à Stephano praedicatur : ECCE , VIDEO COELOS APERTOS , ET IESUM STANTEM AD DEXTERAM DEI. Primo omnium DEVS qui incorporeus & invisibilis est , sedere aut stare quomodo potest ? Deinde autem quali subsectio sedeat DEVS qui infinitus est & immensis , intra se ipse magis creaturam cunctam continens ? Haec autem propterea à sanctis viris dicta arbitror esse de DOMINO , non quo sint contraria sibi , sed vt modo ejus POTENTIA , modo MISERICORDIA describatur . Nam vtique pro potestate Regis sedere dicitur , pro bonitate intercessoris stare suggeritur . Ait enim beatus Apostolus ; Quia Advocatum habemus apud Patrem , IESVM CHRISTVM . IVDEX ergo est CHRISTVS , cum residet : ADVOCATVS est , cum assurgit . Iudex planè Iudaeis , Advocatus Christianis . Hic enim stans apud Patrem , Christianorum licet peccantium causas exorat : ibi residens cum Patre , Pharisaorum persequentium peccata condemnat . Illis indignans vehementer vlciscitur , his interveniens leniter miseretur . Hic stat , vt suscipiat Stephani Martyris spiritum : ibi residet , vt condemnet Iudae Proditoris admissum . Haec ibi Ambrosius . DEXTRA DEI , Non est corporis DEI pars ; nam DEVS spiritus est incorporeus , immensus , impartibilis , &c. Sed potentiam denotat & Majestatem CHRISTO datam . Dextera DOMINI agit strenuè , dextera DOMINI elata , PSAL. cxviij . Ubi dextera potentiam denot●t . Et CHRISTUS de hac sua sessione dixit ; Ab hoc tempore videbitis filium hominis sedentem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad dextram potentiae , MATTH . xxvj . 64 . Et Apostolus de eadem ait ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , HEBR. j. 3 . Sedit ad dexteram Majestatis in excelsis . In quem locum Chrysostomus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : id est , Dicens ▪ AD DEXTRAM , non illi [ Patri ] figuram tribuit , sed eundem ostendit honorem Filii & Patris . Idem in expositione hujus Psalmi ; Vbi idem est Thronus , ejusdem est Regni par honor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et paulò post ; Quemadmodum nos majorem Patre non dicimus , quia ad dextram habet sedem honoratissimam : sic neque tu minorem dicito & inferiorem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : id est , Sed honore parem & aequalem . Hoc enim communio sedis manifestum facit . Sic Ambrosius in hunc Psal. Ideo ad dextram sedit Filius , non quo praeferatur Patri , sed ne inferior esse credatur . Addit vero ibidem Ambrosius ; Et ideo addextram Filius , quia secundùm Evangelium , ad dexteram oves , ad sinistram verò constituentur hoedi . Necesse es● ergo vt ovium partem primus Agnus obtineat , & sequuturo immaculato gregi locum Dux immaculatus anticipet : sicut ait Ioannes in Apocalypsi , dicens , Hi sunt qui sequuntur agnum quocunque vadit , qui se cum mulieribus non coinquinaverunt . Haec Ambrosius . Eodem sensu Augustinus ; Dicamus ( inquit ) quomodo id quod Altissimus suscepit ex nobis in Coelū levaverit , ad dexteram . Patris collocaverit , ac fidei nostrae certum pignus dederit , vt secura sint membra de tanto Capite , fideliterque sperent ad ipsum se posse pervenire , quem jam credunt ad dextram Patris sedere . Sessionem istam , dilectissimi , non accipiatis humanis membris positam , tanquam Pater sedeat in sinistra , vt Filius sedeat ad dexteram , sed ipsam dexteram intelligite Potestatem , quam accepit homo ille susceptus à DEO , vt veniat judicaturus qui prius venerat judicandus . Lib. 2. de Symbolo ad Catechumenos , Cap. 7. Et postea Lib. 3. Cap. 7. H●c ( inquit ) quod Filius dicitur sedere ad dexeram Patris , demonstratur quod ipse homo quem suscepit CHRISTVS , potestatem acceperit judicantis . Haec Augustinus . Ambrosius Epist. 37. ad Irenaeum , explicans quomodo nos sedere fecerit DEUS in coelestibus in CHRISTO , sicut docet Apostolus , Ephes. 2. Non quo quisquam hominum ( inquit ) praerogativam sedendi meruerit in illa sede DEI , de qua Pater soli Filio dixit , SEDE A DEXTRIS MEIS : sed quia in illa carne CHRISTI per consortium ejusdem naturae , caro omnis humani generis honorata est . Haec ibi . Sed addendum erat ex illo loco Apostoli , altiorem etiam , & solis iis qui cum CHRISTO vivificati & suscitati sunt peculiarem , datam esse nobis praerogativam & excellentiam sessionis in coelestibus in CHRISTO ; qui ibi sedet Caput nostrum , membris suis inde vigorem infundens , & locum aeternum parans . Quem fide tenemus , & spe possidemus : quam spem velut Anima Anchoram habemus tutam ac firmam , & ingredientem vsque in ea quae sunt intra velum : quo praecursor pro nobis ingressus est IESVS . Hebr. 6.19.20 . Benedixit nobis DEVS omni benedictione spirituali in coelestibus in CHRISTO . Ephes. 1.3 . Qui vicerit ( inquit ) dabo ei vt sedeat mecum in Throno meo ; sicut & ego vici , & sedi cum Patre meo in Throno ipsius . Apocal. 3.21 . Id quod intelligendum est de congrua quadam honoris participatione , non autem de honoris aequalitate . Sicut alibi dixit ; Ego gloriam quam dedisti mihi , dedi iis , vt sint vnum , sicut & nos vnum sumus . Ioann . 17.22 . Ubi non idem est intelligendus unitatis modus inter CHRISTUM & Fidele● , qui est inter DEUM Patrem & Filium : quamvis & hic & illic sit beata quaedā unitas . Nempe inter Patrem & Filium substantialis , & inter CHRISTUM & Ecclesiam Mystica ac Spiritualis , per quā effici dicimur divinae consortes naturae . 2. Pet. 1.4 . Quando dicitur Filius sedere ad dexteram Patris , non separantur Pater & Filius , nam hi duo unum sunt ; id est , unus indivisus DEUS . Ipse Filius est Potentia DEI. 1. Cor. 1.24 . Est effulgentia gloriae & character personae ipsius , sustinens omnia verbo potentiae suae . Hebr. 1.3 . Unde Ambrosius , Lib. 5. de Fide , Cap. 1. ai● Filium esse dexteram Patris . Neque tamen existimandum est , quia Deitas ubique est , ideo CHRISTI humanitatem jam ubique esse : nam pro●ectus est in Coelum . Act. 1.11 . Ascendit in Coelos . Act. 2.34 . Vel ut loquitur Paulus Apostolus , Supra omnes Coelos . Ephes. 4.18 . Ibi sedet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephes. 1.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hebr. 1.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hebr. 8.1 . Coelum Thronus DEI , Isai. 66.1 . Habitaculum Sanctitatis , & gloriae ejus , Isai. 63.15 . CHRISTUM oportet Coelum capiat , donec impleantur Oraculorum Prophetica , Act. 3.21 . E Coelo veniet ad judicium , Philip . 3.20 . & 1. Thessal . 4.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustinus Martyr in Apolog. 2. pro Christianis ; Quod vero ( inquit ) CHRISTVM post resurrectionem à mortuis Pater omnium DEVS Coelo illaturus fuerit , atque ibi tantisper detenturus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] dum hostiliter adversantes ei daemones percutiat , & eorū numerus qui boni atque probati esse ab eo praecogniti sunt , expleatur ; propter quos etiam nondum extremam rerum consummationem fecit : Prophetae Davidis a●dite verba , quae sunt haec ; DIXIT DOMINVS DOMINO MEO , SEDE A DEXTRIS MEIS , DONEC PONAM INIMICOS TVOS SCABELLVM PEDVM TVORVM . Virgam virtutis emittet , &c. Haec Iustinus . Ambrosius Tractatu in Symbolum Apostolorum , Cap. 6. Sequentes ( inquit ) Filium DEI IESUM , qui penetravit Coelos , & in dextera DEI sedens , & omni consistens loco , nihil suae prasentiae vacuum derelinquit : licet eum vnius loci spatio contineri ratione corporis pro nostra salute suscepti putemus , non tamen circumscriptam Divinitatis & Incorporalitatis suae naturam . Et postea Cap. 22. Haec ( inquit ) vera resurrectio , quae sic gloriam tribuit carni , vt non auferat veritatem . Haec Ambrosius . Noli itaque dubitare ( inquit August . Epist. 57. ) IBI nunc esse hominem CHRISTVM IESVM , vnde venturus est , memoriterque recole , & fideliter tene Christianam confessionem , quoniam resurrexit à mortuis , ascendit IN COELVM , sedet ad dextram Patris , NEC ALIVNDE QVAM INDE venturus est ad vivos m●rtuosque judicandos . Et sic venturus est illa Angelica voc● testante , quemadmodum ire visus est in Coelum ; id est , in eadem corporis forma atque substantia , cui profecto immortalitatem dedit , naturam non abstulit . Secundùm hanc formam NON EST PVTANDVS VBIQVE DIFFVSVS . Cavendum est enim , ne ita Divinitatem adstruamus hominis , vt veritatem corporis auferamus . — Vna enim persona DEUS & homo est , & vtrumque est vnus CHRISTUS IESUS , vbique per id quod DEUS est , IN COELO AVTEM PER ID QVOD HOMO . Haec August . Epist. 57. ad Dardanum , in solutione quaest . 1. Idem etiam tractatu 50. in Evangelium Ioannis ; Secundùm carnem quam Verbum assumpsit , impletur quod ab eo dictum est , non semper habebitis me vobiscum . Quare ? Quoniam conversatudest secundùm corporis praesentiam 40 diebus cum discipulis suis , & eis deducentibus videndo , non sequendo , ascendit in Coelum , ET NON EST HIC : IBI ENIM SEDET AD DEXTERAM Patris : & hic est ▪ non enim recessit praesentia Majestatis . Et Serm. 146. de tempore ; Ascendit in Coelum , IBI EST AD DEXTRAM Patris , non est venturus nisi in vltimo seculo ad judicandum vivos & m●rtuos . Hactenus August . DONEC , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] monent Chrysostomu● in hunc Psalmum , & Oecumenius in Cap. 1. ad Hebraeos , ex Photio & Gregorio Nazianzeno , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse hic temporis terminum , ac si sedere desiturus esset post debellationem hostium , sed eo tantum significari certudinem victoriae . Sic Theodoretus in hunc Psalmum ; Haec ( inquit ) particula , DONEC , non Tempus significat , sed Sacrarum Literarum est Idioma : sic per vatem ait DEVS , & donec seni● confecti eritis , ego sum Esai . 46.4 . simile est dictum illud Apostolicum , ●portet enim ipsum regnare donec ponat omnes inimicos sub pedes suos , 1. Cor. 15.25 . Attamen , ut praedixit Daniel , & postea Gabriel , Regni ejus non erit finis , & sancti cum eo aeternum regnabunt . Illam autem regni traditionem DEO ac Patri , 1. Cor. 15.24 . Rectè interpretatur Chrysostomus ibi , & in hunc Psalmum , non abdicationem , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; id est , perfectionem regni per plenariam subjugationem omnis adversariae potestatis . Ut patet ex verbis Apost . eodem versu . Adde interpretationem illam Augustini ; Quid est ergo ( inquit ) CVM TRADIDERIT REGNVM DEO ET PATRI : Quasi modo non habeat Regnum DEVS & Pater ? Sed quia omnes justos , in quibus nunc regnat ex fide viventibus , Mediator Dei & hominum , homo Christus Iesus perducturus est ad speciem , quam visionem dicit idem Apostolus , facie & faciem : Ita dictum est , Cum tradiderit Regnum Deo & Patri ; ac si diceretur , cum perduxerit credentes ad contemplationem Dei & Patris . Haec Augustinus , Lib. 1. de Trinitate , Cap. 8. Ubi evacuationem Principatus omnis & Potestatis aliter interpretatur quam Chrysostomus , sic enim Augustinus ; Tunc revelabitur à Filio Pater , cum evacuaverit omnem Principatum , & omnem Potestatem & virtutem ; id est , vt necessaria non sit dispensatio similitudinum per Angelicos principatus , & potestates & virtutes . Haec ille . Simplicior tamen & tutior videtur illa Chrysostomi interpretatio , de evacuatione potastatis Daemonum dominantium adhuc in tenebris hujus seculi , & servis DEI bella moventium , Ephes. 6. Quomodo etiam verba haec interpretatus est author quaest . & Resp. ad Orthodoxos , quae Iustino Martyri tribuuntur , ad qu. 81. & favet Iustinus Apol. 2. verbis superius citatis . Eodem sensu legitur DONEC , ut certam operis perfectionem , non autem Temporis limitationem designet , Genes . 28.15 . Psal. 112.8 . Math. 1. ultimo . PONAM ] Quicquid facit Pater ad extra , id facit Filius , id facit Spiritus Sanctus . Ideo rectè Augustinus ; Nec quisquam ( inquit ) ita existimet de Patre intelligendū , quod subjecerit omnia Filio , vt ipsum Filiū sibi omnia subjecisse non putet . Quod Apostolus ad Philip . ostendit , dicens , Nostr● autem conversatio in Coelis est , vnde & Salvatorem expectamus DOMINVM IESVM CHRISTVM , qui transfigurabit corpus humilitatis nostrae conforme vt fiat corpori gloriae suae , secundùm operationem suam qua possit etiam sibi subjicere omnia . Inseparabilis enim operatio est Patris & Filii , alioquin nec ipse Pater sibi subjecit omnia , sed Filius ei subjecit , qui ei Regnum tradit , & evacuat omnem principatum . Ipse enim subjicit , qui evacuat . Nec sic arbitremu● CHRISTVM traditurum Regnum DEO & Patri , vt adimat sibi , &c. Haec August . Lib. 1. de Trinitate , Cap. 8. Chrysostomus etiam in hunc Psalmum , ut oste●dat CHRISTVM sibi hostes subjicere , adducit illud Pauli Apostoli testimonium , Oportet illum regnare donec ponat inimicos sub pedes suos , 1. Cor. 15.25 . Hic autem meminisse debemus , CHRISTVM hominem esse ad dexteram Potentiae & Majestatis in Coelestibus , non solum ut omnium daeredem & Regem , Hebr. 1. Sed etiam ut Sacerdotem , Rom. 8. Hebr. 8. Qui non solum jure & autoritate Regali praesi● Coelo & terrae , sed etiam sacerdotali intercessione obtineat ut quicquid fieri vult , id effectum reddat Divina Omnipotentia . Gaudete vos verè Christiani . Nemo rapiet CHRISTI Oves de man● ejus . Vae inimicis CHRISTI , nisi ex inimicis fiant amici . SCABELLVM PEDIBVS ] Id est , sub pedibus , 1. Cor. 15.25 . Ephes. 1.22 . Omnes oportet substerni pedibus ejus : aut per gratiam , qua ex inimico fit humilis Cultor ejus , aut per victoriam Regis ac Iudicis , ad poenam aeternam . Quaere ergo quem locum habeas sub pedibus DEI tui ; Nam necesse est haebeas , aut gratiae , aut poenae ? ait August . in hunc locum . Non solum terra dicitur scabellum pedum DOMINI , Esai . 66.1 . & terreni homines , seu inimici ejus hoc loco ; sed etiam Sanctuarium ejus in terris appellatur scabellum pedum ejus , seu locus pedum ejus , Psal. 99. & Esai . 60.13 . Thre● . 2.1 . Qui inimici ponuntur scabellum pedum ejus ? Respondet Augustinus in hunc Psalmum : Quibus frementibus & inania meditantibus dicitur ; quare fremu●r●nt Gentes , & populi meditati sunt inania , &c. dixit DOMINVS . Fremant illi , meditentur inania , perstrep●nt , numquid non implebitur ? Haec ille . Theodoretus in hunc locum ; Inimici ejus potissimum Diabolus , & hujus ministri D●mones , & qui ejus Divinis Praeconiis resistunt , nimirum Iudaei & Graeci . Augustinus Iudaeis & Paganis addit Haereticos , & falso fratres , in quorum omnium medio CHRISTUS praedicitur dominaturus . Latiùs & pleniùs existimo exponi posse inimicos hoc loco , quatuor ordinum . 1. Diabolus disertê appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 13.39 . Cui adjunge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; id est , spiritus immundos , Luc. 10.19 . Lucta nobis est adversus Principatus & Potestates , adversus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundipotentes tenebrarum seculi hujus , contra spiritualia nequitiae , in coelestibus , Ephes. 6.12 . 2. Peccatum est inimicum DEO contra quem admittitur , & homini qui hoc veneno à serpente perimitur , aut seipsum perimit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nempe homini peccatori : item 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Rom. 8. Hinc in viatoribus regenitis lucta illa inter carnem & Spiritum , Rom. 7. Gal. 5. 3. Mundus ingentem sub Diaboli vexillo ducit exercitum ; tum hominum credere Evangelio recusantium , credentes persequentium , doctrinam aut pacem Catholicam turbantium ; tum malarum tenrationum , à dextris & à sinistris irruentium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Ioann . 5.19 . 4. Denique mors inimicis CHRISTI membrorumue ejus accensetur , 1. Cor. 15.26 . Hos omnes inimicos vincit , debellat , & sibi subjicit CHRISTVS , eo rundemque victores nos omnes facit quicunque in illo fiduciam puro corde habemus , quicunque sapimus & quaerimus quae sunt sursum , ubi CHRISTVS est ad dexteram DEI sedens , Coloss. 3.1 . 1. Diabolum sub pedibus nostris conterit , Rom. 16.20 . Hebr. 2.14.15 . Apocal. 12.11 . Omnemque ejus hostilem potentiam , Luc. 10.19 . Clemens Alexandrinus , Lib. 4. Stromatum ; Si quis ( inquit ) altercans dicat : & quomodo fieri potest vt caro imbecilla resistat potestatibus & spiritibus dominationum ? Illud sciat , quod Omnipotenti & DOMINO freti in eoque habentes fiduciam adversamur potestatibus tenebrarum & morti . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] adhuc te loquente , inquit , dicet , ecce adsum . Vide adjutorem invictum , qui nos defendit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Peccatum opus Diaboli , ut solveret manifestatus est Filius DEI , 1. Ioann . 3.8 . Datur nobis tum contra reatum peccati , tum contra pestiferam ejus luem victoria per sanguinem Agni , qui mundat nos ab omni peccato , 1. Ioan. 1.7 . Qui Agnus DEI tollit peccatum mundi , Ioan. 1.29 . Purgationem peccatorum nostrorū per se ipsum fecit , Hebr. 1.3 . Lavit nos à peccatis nostris in sanguine suo , Apocal. 1.5 . In illo habemus redemptionem per sanguinem ipsius , remissionem peccatorum , secundùm divitias gratiae ipsius , Ephes. 1.7 . Eum proposuit DEUS placamentum per fidem in sanguine ipsius , Rom. 3.25 . Hinc per eum pacem habemus cum DEO , Rom. 5.1 . In illius mortem baptizati sumus , Rom. 6.3 . Perillum liberati à Lege , constituimur sub gratia , unde fit , ut non dominetur nobis peccatum , Rom. 6. & Cap. 8. Vers. 2.3.4 . Qui sunt CHRISTI , carnem crucifixerunt cum affectibus & cupiditatibus , Galat. 5.24 . Ille nos gratia sua sufficiente semper efficaciter solatur & sustentat , 2. Cor. 12.9 . 3. De mundo etiam ejusque omnigenis copiis victoriam nobis donat : Confidite , ego vici mundum , Ioan. 16. ultimo . Omne quod natum est ex DEO , vincit mundum ; & haec est victoria quae vincit mundum , fides nostra . Quis est ille qui vincit mundum , nisi qui credit quod IESVS est Filius DEI ? 1. Ioann . 5.4.5 . Per illum mundus nobis crucifixus est , & nos mundo , Galat. 6.14 . Plusquam victores nos facit ille qui dilexit nos , Rom. 8.37 . Qui nunquam nos deseret neque derelinquet , adeo ut confidenti animo dicamus ; DOMINVS est mihi adjutor , nec metuam quid faciat mihi homo , Hebr. 13.5.6 . Hinc omnia valemus per CHRISTVM qui nos corroborat , Philip. 4.13 . Scientes iis qui diligunt DEUM omnia cooperari in bonum : & illum qui proprio filio non pepercit , sed pro nobis omnibus tradidit eum , omnia etiam cum eo nobis gratificaturum , Rom. 8.28.32 . 4. Ultimus hostis aboletur mors , 1. Cor. 15.26 . Mortis autem , per DEI gratiam in CHRISTO nobis datam , victores constituimur , tum in hac vita , tum in vita futura . Nam in hac vita per CHRISTVM liberamur à metu mortis , Hebr. 2.15 . Mortis , inquam , TVM AETERNAE illius quae secunda mors dicitur : Nullae enim condemnatio est iis qui sunt in CHRISTO IESV , Rom. 8.1 . Et Spiritus ejus testatur una cum spiritu nostro , nos esse DEI filios , ibidem vers . 16. Adeoque nullam esse nobis condemnationem . Hic spiritus non est servitutis ad metum , sed adoptionis spiritus , per quem clamamus , Abba , Pater , ibidem vers . 15. Et Servator noster ait ; Amen , Amen , dic● vobis , qui Sermonem meum audit , & credit ei qui misit me , habet vitam aeternam : & in condemnationem non veniet ; sed transivit à morte in vitam , Ioann . 5.24 . Qui ex hoc pane vitae comederit , non morietur , sed vivet in aeternum , habet vitam aeternam , Ioann . 6.50.51.54 . TVM etiam TEMPORALIS mortis qua eorpus moritur victores fimus , in hac vita , vincendo mortis metum , tergemina eaue haud quaquam fallente persuasione & confidentia . 1. Quia persuasi sumus neque mortē neque vitam posse nos separare à charitate DEI quae est in CHRISTO IESV DOMINO nostro , Rom. 8.38.39 . 2. Quia scimus si terrestris hujus domus nostrae tabernaculum dissolutum fuerit , aedificium ex DEO habituros , domicilium videlicet , non manufactum , aeternum in Coelis , 1. Cor. 5.1 . Confidentes igitur semper , & scientes nos dum adsumus in corpore , peregre abesse a DOMINO : ( per fidem enim ambulamus , non per speciem ) confidente autem animo sumus , & gratius est nobis abesse potius ex corpore , & adesse apud DOMINVM , ibidem versib . 6.7.8 . Hinc Cyprianus ; Quod interim ( inquit ) morimur , ad immortalitatem , morte transgredimur : nec potest vita aeterna succedere , nisi hinc contigerit exire , NON EST EXITVS ISTE , SED TRANSITVS , & temporali itinere decurso , ad aeterna transgressus . Quis non ad meliora festinet ? Lib. de Mortalitate . Et supra eodem Libro ; Ejus est mortem timere , qui ad CHRISTVM nolit ire : ejus est ad CHRISTVM nolle ire , qui se non credat CVM CHRISTO INCIPERE REGNARE . Scriptum est enim , Iustum fide vivere . Si justus es , & fide vivis , si verè in DEVM credis , cur non , cum CHRISTO futurus , & de DOMINI pollicitatione securus , quod ad CHRISTVM voceris , amplecteris ; & quod Diabolo careas ? SIMEON loetus de morte jam proxima , & de vicina accersitione securus , accepit in manus Puerum , & benedicens DEVM , exclamavit , & dixit ; Nunc dimittis servum tuum , DOMINE , secundùm verbum tuum , in pace ; quoniam viderunt oculi mei Salutare tuum . Probans , scilicet , atque contestans tunc esse servis DEI pacem , tunc liberam , tunc tranquillam quietem , quando de istis mundi turbinibus extracti , sedis & securitatis aternae portum petimus , quando expuncta hac morte ad immortalitatem venimus . Illa est enim nostra pax , illa fida tranquillitas , illa stabilis & firma & perpetua securitas . Et paulo post ; DEVS tecum loquitur , & tu mente incredula perfidus fluctuas ? DEVS de hoc mundo recedenti tibi immortalitatem pollicetur , & tu dubitas ? Hoc est DEVM omnino non nosse ; hoc est , CHRISTVM credentium DOMINVM & Magistrum peccato incredulitatis offendere ; hoc est , in Ecclesia constitutum , fidem in domo fidei non habere . Quantum prosit exire de seculo , CHRISTVS ipse Salutis atque vtilitatis nostrae MAGISTER ostendit ; qui cum Discipuli ejus contristarentur , quod se jam diceret recessurum , locutus est ad eos , dicens ; Si me dilexissetis , gauderetis , quoniam vado ad Patrem : docens , scilicet , & ostendens , cum chari , quos diligimus , de seculo exeunt , GAVDENDVM POTIVS QVAM DOLENDVM : Lucrum maximum computat Apostolus pressuris exemptum ad laetitiam salutis aeternae , CHRISTO vocante , proficisci . Et postea ; Mori planè timeat , sed qui ex aqua & spiritu non renatus , gehennae ignibus mancipatur : Mori timeat , qui non CHRISTI cruce & passione censetur : Mori timeat , qui ad secundam mortem de hac morte transibit : Mori timeat , quem de seculo recedentem , perennibus poenis aeterna flamma torquebit : Mori temeat , cui hoc mora longiore confertur vt cruciatus ejus & gemitus interim differatur . Mortalitas ista vt Iudeis & Gentilibus & CHRISTI hostibus pestis est , ita DEI servis salutaris excessus est . Hoc quod sine vllo discrimine generis humani , cum injustis moriunt●r & justi ; nō est quod putetis bonis & malis interitū esse communem . AD REFRIGERIVM IVSTI VOCANTVR , ad supplicium rapiuntur injusti . Et inferius ; Nobis praeceptum est , vt contestarer assiduè & publicè praedicarem , fratres nostros non esse lugendos accersitione DOMINICA de seculo liberatos ; cum sciamus non eos AMITTI , sed PRAEMITTI , recedentes praecedere , vt proficiscentes , vt navigantes solent : DESIDERARI eos debere , non PLANGI : non accipiendas esse hic atras vestes , quando illi ibi indumenta alba jam sumpserint : Occasionem dandam non esse Gentilibus , vt nos merito ac jure reprehendant , quod quos vivere apud DEVM dicimus , vt extinctos & perditos lugeamus . Et postea ; Potius , fratres dilectissimi , mente integra , fide firma , virtute robusta , parati ad omnem voluntatē Dei simus : Pavore mortis excluso , immortalitatē quae sequitur cogitemus . Hoc nos ostendamus esse quod credimus , vt neque charorum lugeamus excessum : & cum accersitionis propriae dies venerit , incunctanter & libenter ad DOMINVM ipso vocante veniamus . Et paulò post ; Amplectamur diem , qui assignat singulos domicilio suo ; qui nos istinc ereptos , & laqueis secularibus exsolutos Paradiso restituit , & Regno Coelesti . Quis non peregre constitutus properaret in Patriam regredi ? Patriam nostram Paradisum computamus , Parentes Patriarchas habere jam caepimus ; quid non properamus & currimus , vt Patriam nostram videre , vt Parentes salutare possimus ? Magnus illicinos charorum numerus expectat , Parentum , fratrum , filiorum frequens nos & copiosa turba desiderat , jam de sua immortalitate secura , & adhuc de nostra salute sollicita , ad horum conspectum & complexum venire , quanta & illis & nobis in commune laetitia est ? Qualis illic Coelestium Regnorum voluptas sine timore moriendi , & cum ●ternitate vivendi ? Quam summa et perpetua foelicitas ? Illic Apostolorum gloriosus chorus : Illic Prophetarum exultantium numerus : Illic Martyrum innumerabilis populus ob certaminis et passionis victoriam coronatus : Triumphantes illic Virgines , quae concupiscentiam carnis et corporis , continentiae robore subegerunt ; Remunerati misericordes qui alimentis et largitionibus pauperum justitiae opera fecerunt , qui DOMINICA Praecepta servantes , ad Coelestes Thesauros terrena patrimonia transtulerunt . Ad hos , fratres dilectissimi , avida cupiditate properemus ; vt cum his cito esse , vt cito ad CHRISTVM venire contingat , optemus . Haec omnia Cyprianus , Lib. de Mortalitate . Ex his patet quae fuerit Cypriani sententia , destatu animarum à corporibus separatarū : nempe , omnes fidelium animas , omnes hominū animas quae gehennae ignibus non mancipantur ibique aeternis poenis torquentur , quaecunque ad secundam mortem non transeunt ; eas omnes , moriente corpore , ad CHRISTUM ire , cum CHRISTO incipere regnare , pacem & liberam ac tranquillam quietem tunc consequi , sedis & securitatis aeternae Portum petere , ad immortalitatem venire , & fidam tranquillitatem , stabilemue & firmam ac perpetuam securitatem , ad laetitiam salutis aeternae proficisci , ad refrigerium vocari , non amitti , sed praemitti : Ad DOMINUM venire , Paradiso restitui & Regno Coelesti , in Patriam regredi ; ibiue apud DEUM vivere , in summa & perpetua foelicit●●e esse , cum Apostolis & Prophetis , & Martyribus . Unde colligit , cum chari , quos diligimus , de seculo exeunt , gaudendum potius quam dolendum ; desiderari eos debere , non plangi , nec accipiendas esse hic atras vestes , quando illi ibi indumenta alba jam sumpserint : & cum accersitionis propriae dies venerit , nos debere incunctanter & libenter ad DOMINUM ipso vocante venire : amplecti diem qui nos Paradiso restituit & Regno Coelesti . Quae certè commentitios Purgatorii cruciatus prorfus evacuant . Quod figmentum illa etiam ratio evidenter evertit , qua utitur Cyprianus ut Christianis timorem mortis excutiat ; quia videlicet , solis reprobis hoc mora longiore confertur , ut cruciatus eorum & gemitus interim differatur . Quod utique verum esse non posset , si alicui electo statim post mortem sustinendus esset cruciatus Purgatorii , ut somniant Papistae : quos idcirco mirum non est illibenter ac trepidantes mori , moram semper longiorem optantes , qua cruciatus quem in Purgatorio sustinendum sibi metuunt , interim differatur . Cyprianus autem manifestè docuit , omnes Fideles , omnes qui CHRISTI Cruce & Passione censentur , omnes qui ad secundam mortem de hac morte non transeunt , quando de seculo exeunt eximi pressuris , & ad laetitiam salutis aeternae CHRISTO vocante proficisci , & illo die quo hinc exeunt exsolvi laqueis , Paradiso restitui , in Patriam regredi . Iacobus Pamelius injusto glossemate patrocinium Purgatorii affingit Cypriano , scribenti ad Antonianum , Epist. 52. Aliud esse pro peccatis longo dolore cruciatum emendari , et purgari diu igni ; aliud peccata omnia passione purgasse . Neque enim illis verbis loquitur Cyprianus de igne aliquo purgante post mortem corporalem , sed de dolore poenitentium in hac vita , quo tanquam igne cruciati purgantur . Non enim comparatio illic instituitur a Cypriano inter defunctos glorificatos , & defunctos cruciatos ; sed inter Martyres qui alacriter pro CHRISTI Nomine vitam suam ponunt , & lapsos , ad poenitentiam admissos . Quod sic probo , 1. Ex verbis ipsius Cypriani eodem illo loco ; Nec putes frater charissime , hinc aut virtutem fratrum minui , aut martyriae deficere , quod lapsis laxata sit poenitentia , & quod poenitentibus spes pacis oblata . Manet verè fidentium robur immobile , & apud timentes ac diligentes corde toto DEVM stabilis & fortis perseverat integritas . Nam & moechis à nobis poenitentiae tempus conceditur , & pax datur , non tamen idcirco virginitas in Ecclesia deficit , aut continentiae propositum gloriosum per aliena peccata languescit . Floret Ecclesia tot virginibus coronata , & castitas ac pudicitia tenorem gloriae suae servat , nec quia adultero poenitentia & venia laxatur , continentiae vigor frangitur . Aliud est , ad veniam stare , aliud ad gloriam pervenire : Aliud missum in carcerem non exire inde , donec solvat novissimum quadrantem ; aliud statim fidei & virtutis accipere mercedem : Aliud pro peccatis longo dolore cruciatum emundari , & purgari diu igne ; aliud peccata omnia passione purgasse . Haec ibi . 2. Eodem modo accipit atque interpretatur ignem illum ( cujus mentio fit 1. COR. 3. ) Augustinus in Enchiridio , Cap. 68. Nempe , ut ignis sit tentatio tribulationis in hac vita , ustio autem sit dolor de amissione rerum temporalium quo uri mavult poenitens , quam CHRISTO carere . Non autem intelligendum esse ignem illum Purgatorii quem imaginantur Papistae , vel illa una ratio manifestè evincit , quam adfert Augustinus loco citato : Ignis ( inquit ) de quo loquutus est eo loco Apostolus Paulus , talis debet intelligi , vt 〈◊〉 per eum transeant , & qui adificat aurum , & qui aedificat foenum : adjunxit enim ; vniuscujusque opus quale si● , ignis probabit , &c. Quo argumento etiam recedendum est ab Expositione Chrysostomi , qui in Commentario illius loci , ignem illum interpretatur ignem aeternum quo cruciantur damnati . 3. Perversam Pamelii glossam destruit constans Cypriani doctrina de requie & laetitia in Paradiso , quam omnibus animabus fidelium dari ait quando hinc exeunt . Hanc doctrinam libro de Mortalitate , prolixè & perspicuè tradidit . Et in eandem sententiam scribit ad Demetrianum : Nec separari generi humano ab invicem datur , nisi istinc de seculo recedatur . Intra vnam domum boni & mali interim continemur : quicquid intra domum evenerit , pari sort● perpetimur ; donec aevi temporalis fine completo , ad aeternae vel mortis vel immortalitatis hospitia dividamur . — Quid hoc ad DEI Servos quòs Paradisus invitat , quos gratia omnis & copia regni Coelestis expectat ? — Quādo istinc excessum fuerit , nullus jam poenitentiae locus est , nullus satisfactionis effectus , hic vita aut amittitur , aut tenetur ; hic saluti aeternae cultu Dei , & fructu fidei providetur . Nec quisquam aut peccatis retardetur aut annis , quo minus veniat ad consequendam salutem . In isto adhuc mundo manenti poenitentia nulla sera est . Patet ad indulgentiā DEI aditus , & quaerentibus atque intelligentibus veritatē facilis accessus est . Tu sub ipso licet exitu & vit● temporalis occasu , pro delictis roges ; & DEVM qui vnus & verus est , confessione & fide agnitionis ejus implores : venia confitenti datur , & credenti indulgentia salutaris de Divina pietate conceditur ; & ad immortalitatem sub ipsa morte transitur . Haec Cyprianus , prope finem Libri ad Demetrianum . Manifestum est igitur Cyprianum constanter praedicasse transitum omniu● animarum fidelium in Patriam Coelestem , seu Paradisum ipso die exitus è corpore . Sic author Quaest. & Resp. ad Orthodoxos , quae Iustino Martyri tribuuntur , ad Quaest. 75 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id est , Post exitum ver● animarum è corpore , ilico justi ab injustis segregantur , abducuntur enim ab Angelis , ad condigna sibi loca ; ac justorum quidem animae in Paradisum , vbi consuetudine & aspectu fruuntur Angelorum & Archangelorum ; per visionem autem & ipsius Servatoris CHRISTI , pro eo atque dictum est ; peregre absumus à corpore , & praesentes adsumus apud DOMINVM : Injustorum autem animae , in ipsius orci loca ; per eo atque dictum est de Nabuchodonosore Rege Babylonis ; infernus subter exacerbatus est in occursum adventus tui : & caetera . Et asservantur quaeque in locis se dignis ; vsque ad resurrectionis & compensationis diem . Similiter Hilarius , in fine Commentarii in Psal. 2. Testes nobis sunt Evangelii Dives & Pauper , quorum vnum Angeli in sedibus beatorum , & in Abrahae sinu locaverunt ; alium statim poenae regio suscepit . Adeo autem statim poena mortuum excepit , vt etiam fratres ejus in supernis manerent . Nih●● illic dilationis aut morae est . Iudicii enim dies vel beatitudinis retributio est aeterna vel poenae . Tempus vero mortis habet interim vnumquemque suis legibus , dum ad judicium VNVMQVEMQVE AVT ABRAHAM RESERVAT , AVT POENA . Haec Hilarius , Pictaviensis . Idem docuerunt Philastrius , in Catalogo Haereseon , quae sub Apostolis exstiterunt , Haeres . 73. & Cassiodorus , Lib. de Anima , Cap. 19. Et Ambrosius ; Primum Regnum Coelorum Sanctis propositum est in dissolutione corporis : secundum Regnum Coelorum est post resurrectionem esse cum CHRISTO . Haec ille , Comment . in Cap. 6. Lucae , in illa verba , Beati Pauperes , quia vestrum est Regnum DEI. Idem , in fine Libri de Fide Resurrectionis , ait ex hoc vitae anfractu discedentes Fidelium animas ad Concilia Superna contendere , & Angelis sociari . Chrysostomus , Homil. 3. de Lazaro , circa medium , omnes homines qui peccaverunt distinguit in tres ordines respectu poenarum , quas propter peccata sua patiuntur : Alios dicit puniri hic duntaxat , & dat exemplum in Lazaro , & tales ait hinc abire puros : Alios dicit nihil hic tale pati , sed omnem vindictam illic recipere , & pro exemplo adducit Divitem illum , cui in flamma infernali ardenti negata est aquae guttula : Alios denique tum hic , tum illic , puniri , & id probat exemplo Sodomitarum , quibus tolerabilius fore in die judicii quam contemptoribus Evangelii , docuit DOMINVS noster . Unde etiam colligit Chrysostomus leviorem fore in inferno poenam illorum damnatorum , qui hic aliquid supplicii pertulerunt . Ergo ex mente Chrysostomi nulla poena , nullus cruciatus excipit quenquam electorum ex hac vita egressum : soli enim reprobi post hanc vitam cruciantur ; licet alii levius , alii gravius . Idem Chrysostomus Homil. 5. in Genesin , ait Fideles illuc ire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , puros à peccatis : non enim possibile esse ut inveniat illic consolationem aliquam qui in praesenti vita non fuerit ablutus à peccatis . Hoc esse agonis & luctae tempus ; illud coronarum & retributionum & praemiorum . Montani haeresiarchae fuit deliramentum à Paganismo traductum , animas etiam justorum ( nisi Martyrio Paradisum obtinuissent ) apud inferos sequestrari in Diem DOMINI , ibiue delicta luere mora resurrectionis , hunc enim esse carcerem illum unde non exiturante solutionem novissimi quadrantis ; id est , modici cujusvis peccati . Teste ejus discipulo Tertulliano , Lib. de Resurrectione carnis , Capiti●● . 43.55.58 . seu ult . Hoc insani illius Haeretici nugamentum , tandem labentibus annis modica interpolatione adhibita , donatum est civitate ab Eugenio 4. in Concilio Florentino , in decreto de Purgatorio , Anno DOM. 1439. Hieronymus , Comment . in Cap. 65. Esaiae , vers . 4. Qui dum in hoc vivit corpore , veniam peccatorum , non fuerit consequutus : & sic de vita excesserit , DEO perit , & esse desistit : licet sibi subsistat in poenis . Haec Hieronymus . Augustinus , Lib. 13. de Civitate DEI , Cap. 8. In requie ( inquit ) sunt animae piorum à corpore separatae : impiorum autem poenas luunt : donec istarum ad aeternam vitam , illarum vero ad aeternam mortem , quae secunda dicitur , corpora reviviscant . Idem Tractatu 26. in Evangelium Ioannis , ait illum qui manducat carnem CHRISTI , & bibit ejus sanguinem , atqu● adeo secundùm CHRISTI promissionem , vitam habet aeternam , mori quidem corpore , at habere interim secundùm spiritum vitam aeternam in requie quae Sanctorum Spiritus suscipit , donec etiam corpus in novissimo die ad vitam aeternam resurgat . Item Tract . 10. in Epist. Ioannis , prope finem ; Qui mortuus est ( inquit ) corpus ipsius ponitur in terra ; Anima autem aut in sinu Abrahae gaudet , aut in igne aeterno aquae modicum desiderat . Idem Libro de decem Chordis , Cap. ultimo ; Vivit prorsus , non decessit , sed praecessit . Qua fronte venturus es ad filium tuum qui praecessit , cui praecedenti non mittis partem suam in Coelum . Haec ibi , hortans ad eleemosynam faciendam de opibus illis quas Pater destinaverat Filio jam defuncto : unde patet Fideles defunctos in Coelum rectà ire , secundùm rationem illam ab eo adhibitam . Autor Tractatus de Rectitudine Catholicae conversationis , Tom. 9. Operum Augustini , paulò ante finem illius Tractatus ; Scitote ( inquit ) quia anima cum à corpore avellitur , statim in Paradiso pro bonis operibus , aut certè pro malis in inferno praecipitatur continuo . Quapropter eligite modo , & hic in vita vestra disponite , aut perpetualiter gaudere cum Sanctis , aut sine fine cruciari cum impiis . Haec ibi . Tertia persuasio & confidentia qua mortem in hac vita vincimus , est Fides & certa Spes Resurrectionis corporum nostrorum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui credit in CHRISTVM , habet vitam aeternam , & CHRISTVS suscitabit eum ultimo die , Ioann . 6.39.40.54 . Tertullianus ait Libro de resurrectione carnis , Cap. 1. Fiducia Christianorum , resurrectio mortuorum . Hoc est ( inquit Augustinus ) quod praecipuè Christianos à Gentili errore secernit — hanc ipsam animam tunc habebimus quam modo habemus , & in hoc ipso quo nunc induimur sumus corpore resuscitandi . — Nemo ergo , Fratres charissimi , de resurrectione desperet , in qua Christianorum spes tota consistit . Haec Aug. Serm. 34. de verbis Apostoli . Epiphanius in Ancorato ; In carnis ( inquit ) resurrectione omnis thesaurus & fundamentum omnis sapientis cogitationis , & omnis bonae operationis deposita . Item ; Si non spes fuisset resurrectionis , qualis esset ossium cura , vt de corruptibilibus ossibus praeciperent justi ? Sicut Ioseph . Irenaeus , Lib. 5. adversus Haereses , prolixè adstruit resurrectionem corporum nostrorum , ita ut non alia , sed haec ipsa quae gestamus corpora , quae Spiritus Sancti Templa , & CHRISTI membra sunt , per DEI potentiam reviviscant . Id quod etiam Athenagoras , Lib. de resurrectione mortuorum , & Ambrosius Lib. de fide resurrectionis , & Tertullianus ac Epiphanius locis citatis , confirmant plurimis argumentis . Hieronymus Epistola ad Pammachium , adversus errores Ioannis Hierosolymitani ▪ Procedent ( inquit ) demonumentis , ros enim qui à DEO est , medulla est ossibus ipsorum . Tunc implebitur quod DOMINVS loquitur per Prophetam : Populus meus intra in cellaria tua aliquantulum , donec ira mea transeat . Cellaria sepulchra significant , de quibus hoc vtique profertur , quod conditum fuerat : & exibunt de sepulchris suis veluti hinnuli de vinculis soluti , &c. Plura ibi Lector inveniet . Hinc AVGVSTINVS commendat curam & officiosam pietatem circa funera justorum , propter fidem resurrectionis adstruendam , Lib. 1. de Civitate DEI , Cap. 13. Etsi curatio funeris , conditio sepulturae , & pompa exequiarum , magis sunt vivorum solatia , quam subsidia mortuorum . Christianis autem , & ipsius carnis , & membrorum omnium reformatio , non solum ex terra , verumetiam ex aliorum elementorum secretissim● sinu , quo dilapsa cadavera recesserunt , in temporis puncto reddenda & redintegranda promittitur . Ut loquitur Augustinus eodem Libro , Cap. 12. Non soli autem resurgent justi , sicut somniarunt nonnulli ex infidelibus Iudaeis , qui dixerunt impiorum animas cum corporibus interire , & non esse iis resurrectionem ; in quo errore fuit Rabbi David Kimchi , Comment . in Psal. 1. & in finem Psal. 17. & in Psal. 49. Nam dormientium in pulvere terrae evigilabunt alii in vitam aeternam , & alii in opprobrium , Daniel 12.2 . Omnes qui in monumentis sunt , audient vocem Filii DEI , & prodibunt , qui bona fecerunt , in resurrectionem vitae : qui verò mala egerunt , in resurrectionem condemnationis , Ioann . 5.28.29 . Et Paulus Apostolus ait fore resurrectionem mortuorum , tum justorum , tum injustorum , Act. 24.15 . Non tamen impii hac resurrectione victoriam ullam consequentur , sed tanquam rei è carcere mortis prioris extracti , sistentur coram Iudice , ejusque sententia damnabuntur , & tradentur morti secundae . Quamvis autem Kimchius putaverit animas impiorum mori cum corporibus , neque fore impiis resurrectionem ; alii tamen nonnulli ex Rabbinis Iudaeorum , agnoverunt impiorum sempiternam poenam : Nam Rabbi Ioseph Targumista , in sua Chaldaea Paraphrasi in Psal 1. dictum illud Prophetae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non resurgent impii in judicium , interpretatur : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est , Non justificabuntur [ vel non invenientur innocentes ] impii in die Magno . Et in Paraphrasi Psalmi 49. Vivet ( inquit ) bonus in vitam aeternam , non videbit judicium gehennae : quia sapientes videbunt impios in gehenna . Haec ille . Idem de gehenna , quod sit locus in quo animae impiorum post corporis mortem puniuntur , tradiderunt Elias Levita , & Rabbi Ioseph Castiliensis , verbis illis quae ex eorum Libris citantur à Guidone Fabricio , in suo Dictionario Syro-Chaldaico , in radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in apparatu Bibliorum Reg. Et veteres Pharisaeos credidisse resurrectionē impiorum , testatur Paulus Apost . Act. 24.15 . Impiorum etiam resurrectionem sustulerunt illi Haeretici , quos Philastrius scribit dixisse , Animas impiorum transire in Daemones , ac pecudes , & bestias , ac serpentes , atque ita verti in aliam naturam . Quos refellit Philastrius , in Catalogo Herese●n , quae sub Apostolis extiterunt , Haeresi 73. Rectè Irenaeus , Lib. 1. adversus Haereses Valentini & similium , resurrectionem carnis negantium , Cap. 19. Qui quidem ( inquit ) resurgent carne , licet nollent , vti agnoscant virtutem suscitantis eos à mortuis . Cum justis autem non adnumerabuntur , propter incredulitatem suam . Haec Irenaeus . Gregorius Magnus , Lib. 14. Moralium , prope finem Libri , disserens de Resurrectione , docet corpus resurrecturum subtile quidem per effectum spiritalis potentiae , sed palpabile per veritatem naturae . Et quod Apostolus dicit , quia caro & sanguis Regnum DEI possidere non possunt , rectè interpretatur , intelligi carnem secundùm culpam , non carnem secundùm naturam . Si quem moveat ipsa temporalis mors justorum , ac si victoria nobis promissa de morte , immunitatem postulare videatur ab hac temporali separatione animae & corporis : quo argumento Haeretici Pelagiani perperam contendebant hominem moriturum fuisse , etiamsi non peccasset : negantes enim originale peccatum , negabant peccato factum esse ut moreremur ; dicebant autem , si ex peccato mors ista , tunc credentes in CHRISTVM , jam remisso peccato , mortem istam non obituros . 〈◊〉 ●espondens Augustinus , Lib. 2. de peccatorum meritis & remissione , Capitibus 30.31.32.33.34 . ai● victores nos constitui tum superando metum hujus mortis in hac vita , tum post mortem istam resurgendo ad immortalitatem . Poterat autem ( inquit ) etiam hoc donare credentibus , vt nec istius experirentur corporis mortem : sed si hoc fecisset , carni quaedam foelicitas adderetur , minueretur autem fidei fortitudo . Quid enim magnum erat videndo non mori eos qui crederent , credere se non moriturum ? Quanto est majus , quanto fortius , quanto laudabilius ita credere vt se speret moriturus , sine fine victurum ? Haec LAVS FIDEI non esset nec omnino fides esset , si homines in credendo proemiae visibiliae sequerentur ; hoc est , si fidelibus merces immortalitatis in hoc seculo redderetur . Quandoquidem fides ita definita est ; Fides est sperandorum substantia , & convictio rerum quae non videntur . Quod timorem mortis fideles vincunt , AD AGONEM IPSIVS FIDEI pertinet , qui profecto defuisset , si mox esset credentes immortalitas consequuta . Quaedam res sunt quarum REATVM ne post hanc vitam obsint , DEVS solvit , tamen eas AD CERTAMEN FIDEI sinit manere , VT PER ILLAS ERVDIANTVR ET EXERCEANTVR PROFICIENTES IN AGONE IVSTITIAE . Sicut illud quod propter peccatum dixit DEVS homini ; in sudore vultus tuiedes panem tuum , & spinas & tribulos pariet tibi terra . Item quod dictum est mulieri ; In gemitu paries . Ante remissionem sunt ista SVPPLICIA peccatorum , POST REMISSIONEM AVTEM CERT AMINA EXERCITATIONES QVE IVSTORVM . Itae & illis quos de morte corporis similiter movet , respondere debemus , vt eam & peccato accidisse fateamur , & post peccatorum remissionem , vt magnus TIMOR ejus à proficientibus superetur , AD CERTAMEN nobis relictam esse non dedignemur . Si enim parva virtus esset fidei , quae per dilectionem operatur , mortis METVM vincere , non esset tanta Martyrum gloria : nec DOMINVS diceret , Majorem hac charitatem nemo habet , quam ut animam suam ponat pro amicis suis. Mortis igitur , cujus magna multumque dura molestia est , timorem qui vincit ex fide , magnam ipsius FIDEI comparat GLORIAM , justamque mercedem . Vnde mirandum non est , & mortem corporis non fuisse eventuram homini , nisi praecessisset peccatum , cujus etiam talis poena consequeretur , & POST REMISSIONEM PECCATORVM eam fidelibus evenire , vt in ejus TIMORE vincēdo EXERCERETVR FORTITVDO IVSTITIAE . Tale aliquid nobis insinuatum est de Patriarcha David , in libro Regnorum , ad quem Propheta cum missus esset eique propter peccatum quod commiserat eventura mala ex iracundia DEI comminaretur , confessione peccati veniam meruit , respondente Propheta , quòd illud ei flagitium facinusque remissum sit , & tamen consequuta sunt quae DEVS fuerat comminatus , vt sic humiliaretur á filio . Quare & hic non dicitur , si DEVS propter peccatum illud fuerat comminatus , cur dimisso peccato quod erat minatus implevit , nisi quia rectissimè , si sic dictum fuerit , respondebitur , remissionem illam peccati factam , ne homo à percipienda vita impediretur aeterna ; subsequutum verò illius comminationis effectum , vt PIETAS HOMINIS in illa humilitate EXERCERETVR ATQVE PROBARETVR ? Sic & mortem corporis propter hoc peccatum DEVS homini inflixit , & post peccatorum remissionem PROPTER EXERCENDAM IVSTITIAM non ademit . Haec ibi . Ad eandem quaestionem idem Augustinus , Lib. 13. de Civitate DEI , Cap. 4. respondet in hunc modum ; Ista quaestio in alio nostro opere tractata & soluta est , vbi dictum est ; Ad hoc relinqui animae experimentum separationis à corpore , quamvis ablato jam criminis nexu , quoniam si regenerationis Sacramentum continuo sequeretur immortalitas corporis , ipsa fides enervaretur , quae tunc est fides , quando expectatur in spe , quod in re nondum videtur , &c. Idem alibi : Est autem fides nostra maximè discreta ab omni fide Gentilium in resurrectione mortuorum , Serm. 33. de verbis Apostoli . Atque haec de victoria illa dixisse sufficiat , qua per DOMINUM nostrum IESUM CHRISTUM , suorum nostrorumque hostium domitorem ac triumphatorem , superamus mortem in hac vita . Eandem post hanc vitam eodem DOMINO donante vincimus tribus victoriae gradibus : Primo gradu victores constituimur mortis secundae quoad animam jam cum coelitibus beatam : licet corpus sub morte prima adhuc jaceat . Secundo gradu victoriam consequimur de morte corporis , per gloriosam resurrectionem ; in qua resurrectione iterum CHRITVS tanquā suo resurget in corpore : ut pulchrè loquitur Ambrosius , Comment . primo in Cap. 17. Lucae . Tertio gradu de utraque morte aeternum triumphamus in Regno illo Coelesti , de quo DOMINUS noster in illo ultimo die illam ineffabilis consolationis plenissimam proferet sententiam , dicens ovibus suis ad dexteram suam constitutis ; Adeste benedicti Patris mei , possidete Regnum paratum vobis à jacto mundi fundamento , Matth. 25.34 . Tunc fiet illud quod scriptum est ; Absorpta est mors ad victoriam . Vbi tuus , ô mors , stimulus ? Vbi tua , ô Sepulchrū [ vel ô Inferne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] victoria ? Stimulus autē mortis est peccatum , vis autem peccati , Lex . Sed DEO sit gratia , qui dat nobis victoriam per DOMINVM nostrum IESVM CHRISTVM . 1. Cor. 15.54.55.56.57 . Sicut praedixit DOMINUS per Prophetam Hoseam ; E potestate Inferni [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] redimam eos , à morte redimam eos . Ero mors tua , O mors : Ero morsus tuus , Inferne . Poenitudo abscondetur ab oculis meis , Hoseae 13.14 . Tunc perfectè implebitur quod praedixit Esaias Propheta ; Perdet mortem in sempiternum , & absterget DOMINVS IEHOVA lachrymam ab omni facie : & opprobrium populi sui auferet ab universa terra , Esaiae 25.8 . Quid igitur dicemus ad haec ? Respondet Apostolus ; Si DEVS pro nobis , quis contra nos ? Qui quidem proprio filio non pepercit , sed pro nobis omnibus tradidit ●um , quomodo non etiam cum eo omnia nobis gratificabitur ? Quis intentabit crimina adversus electos DEI ? DEVS est qui justificat : Quis est qui condemnet ? CHRISTVS qui mortuus est , imo vero qui etiam suscitatus est : qui etiam est ad dextram DEI : qui etiam interpellat pro nobis . Quis nos separabit à charitate CHRISTI ? Num afflictio , num angustia , num persecutio , num fames , num nuditas , num periculum , num gladius ? ( sicut scriptum est , Tui causa occidimur totum diem : reputati sumus velut oves destinatae mactationi ) Imo in his omnibus amplius quam victores sumus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] per eum qui dilexit nos . Nam mihi persuasum est , neque mortem , neque vitam , neque Angelos , neque Principatus , neque Potestates , neque praesentia , neque futura , neque sublimitatem , neque profunditatem , neque vllam rem aliam creatam , posse nos separare à charitate DEI , qua est in CHRISTO IESV , DOMINO nostro , ROM . 8. Omnibus inimicis bellum indicit , nec ipso quidem excepto peccato , quod nonnulli cavillantur posse nos separare ab hac charitate DEI : nam praesupponit electionem , & inde manantem vocationem secundùm propositum , adeoque justificationem irrevocabilem , quam infallibiliter sequitur glorificatio : vnde infert triumphalem hanc quaestionem ; Quid igitur dicemus ad haec ? Et memoratam responsionem prorsus invictam & triumphalem . O beatos illos , quibus datur fideli corde dicere ; Dixit DOMINVS DOMINO meo , Sede ad dextram meam , donec ponam inimicos tuos scabellum pedibus tuis . PARS SECUNDA , De Fructibus quos ex praecedenti doctrina Fideles percipiunt . Cum Applicatione ad PATRICIVM FORBESIVM ▪ Beatae Memoriae , Episcopum ABERDONIENSEM . HInc oritur in corde fideli , adversus DEUM pietas , & fixa in DEO fiducia . 2. Et erga homines , exemplo divinae benignitatis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & Coronae Civicae affectatio per conversionem peccatoris ab errore viae suae , ut servetur anima à morte , & operiatur multitudo peccatorum . 3. Erga inimicos invicta constantia , sive nos Diabolus urgeat , sive peccatum , sive mundus , sive mors , aut mortis anteambulo morbus vel afflictio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ut intrepidi cum Davide dicamus ; DOMINVS lux mea & salus mea : à quo timebo ? DOMINVS fortitudo vitae meae : à quo pavebo ? Psal. 27.1 . Et cum Esaia ; Ecce DEVS salus mea , confidam , & nō pavebo : quia fortitudo mea & laus DOMINVS IEHOVA , & factus est mihi in salutem , Esaiae 12.2 . 4. Item coelestis in terris conversatio , & speratae illius aeternae tranquillitatis suavissima inchoatio : dum pacem habemus apud DEUM per DOMINUM nostrum IESUM CHRISTUM , Rom. 5.1 . Dum Rex ille Gloriae , etiam hic se nobis praebet conspiciendum , & mansionem apud nos facit , habitans per fidem in cordibus nostris , Psal. 24. Ioann . 14. Ephes. 3. Et efficit ut nostra conversatio in Coelis sit , & inde etiam Servatorem expectemus DOMINVM IESVM CHRISTVM : qui transfigurabit corpus nostrum humile , ut conforme fiat ejus corpori glorioso , pro illa vi efficaci qua potest etiam subjicere sibi omnia , Phil. 3.20.21 . 5. Deinde vitae foeliciter actae jucundus & foelix exitus , quocunque tandem mortis genere hinc exeamus . Beati qui in DOMINO moriuntur , Apocal. 14.13 . Bene Autor Libri Sapientiae ; Iustus etiamsi praematura morte obeat , quiete tamen perfruetur , Sap. 4.7 . Et rectè Augustinus ; Mala mors putanda non est , quam bona vita praecesserit . Neque enim facit malam mortem , nisi quod sequitur mortem ; non itaque multum curandum est eis , qui necessario morituri sunt , quid accidat vt moriantur , sed moriendo quo ire cogantur . Cum igitur Christiani noverint longe meliorem fuisse religiosi pauperis mortem inter lingentium canum linguas , quam impii divitis in purpura & bysso , horrenda illa genera mortium , quid mortuis obfuerunt qui bene vixerunt ? Haec Augustinus , Lib. 1. de Civitate DEI , CAP. xj . 6. Denique praeconceptae & praegustatae in terris beatitudinis gloriosa in Patria aeternitas . Qua nunc affluenter , quoad animam , cum laeta expectatione redemptionis corporis , fruitur beatae memoriae genitor meus PATRICIVS FORBESIVS A CORSE , Episcopus ABERDONIENSIS , qui in mediis tentationum quarumcunque fluctibus , erecto corde & sublatis in Coelum oculis ac manibus , hoc semper in ore solamen habebat , se certo scire , firmiter per DEI gratiam credere : DOMINVN nostrum IESVM CHRISTVM sedere ad dextram DEI , neque possibile esse eum de Throno illo detrahere , quantumcunque fremat ac tumultuetur vniversa hostium multitudo : sed ibi sessurum constanter & dominaturum , donec ponantur inimiciomnes scabellū pedibus ejus . Scio igitur , inquiebat , cui crediderim ; Fidelis est & potens servare depositum quod ei custodiendum commisi . Non me bella , aut rumores bellorum ; non hostium techna , aut copiae , aut victoriae terrent , neque dejiciunt piorum afflictiones , neque conturbat immanis quae oculis se ingerit rerum confusio : DOMINVS regnat ; laetabor in eo : omnia hostium consilia in fumum tandem evanescent , stabit autem inconcussum , quod dixit DOMINVS DOMINO meo ; Sede ad dextram meam , donec ponam inimicos tuos scabellum pedibus tuis . Non cadet pil●s de Capite nostro absque paterna ejus providentia : non dormitabit ne●ue dormiet qui custodit Israelem : illi curae sumus , efficiet ille vt omnia cooperentur in bonum eis qui diligunt ●um . Sit ille nobis propitius , & non est quod timeamus . Hac perdius & pernox suavissima meditatione se indesinenter pascens atque sustentans , ineffabilem percepit dulcedinem , & aequabilem per omnes rerum vices & incredibiliter admirabilem atque invictam Heroici ac planè inexpugnabilis animi constantiam , per DEI gratiam , vivens moriensque exhibuit . PARS TERTIA , De officiis imperatis hoc versu 1. Psal. Cx. & qualiter in eis se per DEI gratiam gesserit memoratus PATRICIVS . QUIBVS autem itineribus ad uberrimam hanc consolationem pervenerit , quibus studiis ad tantam animi magnitudinem profecerit , quibus gradibus ad hanc Christianae fiduciae sublimitatem ascenderit , quo facilius percipere , et iisdem vestigiis ad idem subvehi fastigium valeamus ; missis aliis innumeris quibus radiabat virtutibus , ea sola Christiani hominis officia intueamur , quae hoc ipso quem tractamus Psalmi hujus versiculo commendantur , & in illo eximiè reluxerunt . Primum officium est ut quaecunque occurrant dubia , quibuscunque infestemur periculis , quicunque nos rerum anfractus impediant ; Ad Verbum DEI nos convertamus , consulamus os DOMINI , anquiramus quid DOMINVS dixerit . Hoc fiduciae Davidis fundamentum ponitur , DIXIT IEHOVA . Hujus officii nunquam immemor genitor meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lectione Sacrarum Scripturarum earundemue meditatione assidua , & de iisdem sermocinatione mirificè delectabatur : & palam profitebatur unicum aerumnarum omnium crebrò ingruentium solatium , & adversus tentationes propugnaculum , in Verbo DEI scripto , & invocatione Nominis Divini constanter se invenisse . Potens fuit in Scripturis ; & usque adeo assuetudine perpetua familiarem sibi reddidit Spiritus Sancti in Scripturis loquentis dictionem , ut non solùm in Concionibus publicis , & libris in lucem editis , Scripturarum testimonia confertim , prout res postulabat , accumularet , sed etiam in quotidianis Colloquiis , quae ille de rebus Theologicis libenter habebat , Scripturas ex improviso loqueretur , ut sermo illius , absque ulla affectatione , ex Sacrae Scripturae verbis ac phrasibus magnam partem coagmentatus , in venerandam quandam concinnitatem assurgeret . His seipsum , his alios saluberrimis aquis reficiebat . Et grates DEO debitas semper persolvens , O quoties & quam pio in DEUM ardore haec & similia ex Scripturis deprompta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recinebat ? DOMINVS exaudiet cum clamavero ad eum , Psal. 4.4 . DEVS , DEVS meus es , quaero te mane , sitit te anima mea , desiderat te caro mea . Melior est misericordia tua , quam vita : Labia mea laudabunt te , Psal. 63. In DEO laudabo Verbum ejus , in DOMINO laudabo Verbum . DEO fido , non timebo quid faciet homo mihi , Psal. 56. In multitudine cogitatinum mearum in intimo meo , consolationes tuae laetificarunt animam meam , Psal. 94.19 . Melior est mihi Lexoris tui , quam millia auri & argenti , Psal. 119. TETH . Nisi Lex tua delectationes meae , tunc periissem in afflictione mea . In seculum non obliviscar Praeceptorum tuorum : quia in ipsis vivificasti me . Ibidem , LAMED . Quam dulcia sunt palato meo eloquia tua , prae melle ori meo . Ex Praeceptis tuis intelligentiam mihi comparavi : propterea odi omnem semitam mendacii . Ibidem , MEM. Quam pio zelo sceleratam eorum insaniam detestabatur , qui relictis Divinis Scripturis , in doctrinis hominū basin fidei quaerunt ; aut humana scripta vel traditiones quas vocant non scriptas Divinis Literis ausu facrileg●o aequiparantes , non verentur nec verecundantur parem & erga illas profiteri pietatis affectum & reverentiam ac venerationem . Concil . Trid. Sess. 4. Laudabat veterū Patrum piam modestiam , debitam exhibentium Divinis Scripturis reverentiam & praerogativam . Per DEI voluntatem ( inquit Irenaeus ) in Scripturis nobis tradiderunt fundamentum & columnam fidei nostrae futurum . Qui vult cognoscere quae sit vera Ecclesia , non cognoscat nisi tantummodo per scripturas , inquit Autor Operis imperfecti , ( quod Chrysostomo tribuitur ) in Matth. Homil. 49. Hoc quia de Scripturis non habet authoritatem , eadem facilitate contemnitur qua probatur , inquit Hieronymus Comment . in Cap. 23. Matth. In eis quae apertè in Scriptura posita sunt , inveniuntur illa omnia quae continent fidem moresque vivendi , August . Lib 2. de doctrina Christiana , Cap. 9. Idem Libro de unitate Ecclesiae , contra Epistolam Petiliani , Cap. 3. Non audiamus ( inquit ) haec dico , haec dicis ; sed audiamus , HAEC DICIT DOMINVS : Sunt certè Libri DOMINICI quorum authoritati vtrique consentimus , ibi quaeramus Ecclesiam , ibi discutiamus causam nostram , &c. Et postea eodem Lib. Cap. 16. Vtrum ipsi ECCLESIAM teneant ; NON NISI Divinarum Scripturarum Canonicis Libris ostendant . Haec & similia Patrum dicta ( quae recitare nunc nō est praesentis instituti ) meritis efferebat laudibus , & aliis commendabat . Plura huc etiam spectantia invenies inferiùs in explicatione quinti officii . SECVNDVM OFFICIVM est Fidei sana confessio , nixa Sacris Scripturis , qua verum DEUM confiteamur , & quem misit IESUM CHRISTUM . Quod officium nobis Psaltes commendat his verbis ; DOMINVS DOMINO MEO . Hujus officii observantissimus fuit Parens meus beatae memoriae , qui ( juxta regulam Episcopis divinitus praescriptam , & ab Apostolo Paulo ad Titum scribente promulgatam ) tenax fuit fidi illius secundùm doctrinam sermonis ; & inde potens fuit & exhortari in doctrina sana , & contradicentes convincere . Inprimis delectabatur meditatione ac repetitione effati illius DOMINICI , quod & auditoribus suis frequenter inculcabat ; Haec est vita aeterna , vt cognoscant Te esse illum solum verum DEVM , & quem misisti IESVM CHRISTM , Ioann . 17.3 . Quod olim TERTVLLIANVS de sui temporis Romana Ecclesia , illud aptè huic viro accommodabitur ; Vnum DEVM novit Creatorem vniversitatis , & CHRISTVM IESVM ex Virgine MARIA Filium DEI Creatoris , & carnis resurrectionem : Legem & Prophetas cum Evangelicis & Apostolicis literis miscet , & inde potat fidem eam . Haec Tertullianus , Lib. de Praescriptionibus , adversus Haereticos , Cap. 36. Fuit genitor meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , orthodoxiae 〈◊〉 , ut loqui solebant veteres Graeci quando Pastorem aliquem praedicabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : fuit ( sicut Bernardus de Augustino loquitur ) Validissimus Haereticae pravitatis malleus . Ab omni etiam schismate abhorrebat ; memor praecepti illius DOMINICI , ut diligamus alii alios , sicut ipse dilexit nos . Non habet autem DEI charitaetem , qui Ecclesiae non diligit vnitatem , inquit Augustinus , Lib. 3. de Baptismo , contra Donatistas , Cap. 16. Et Ambrosius dixit ; Fidem non esse in scismate . Nam etsi fidem erga DEVM teneant , tamen erga DEI Ecclesiam non tenent , cujus patiuntur velut quosdam artus dividi , & membra lacerari . Etenim cum propter Ecclesiam CHRISTVS passus sit , & CHRISTI Corpus Ecclesia sit , non videtur ab his exhiberi CHRISTO fides , à quibus evacuatur ejus Passio , corpusque distrahitur . Haec Ambrosius , Lib. de Obitu fratris sui Satyri , post medium libri . Sic olim circa Ann. DOMINI 850. Ecclesia Lugdunensis , Lib. de tenenda veritate Scripturae , post medium ; Qui non tranquillè & pacificè moderatur quod sentit , sed statim paratus est ad contentiones , dissensiones , & scandala , etiamsi non habeat Haereticum sensum , certissimè habet Haereticum ●nimum , Bibl. Patr. tom . 4. part . 2. edit . 4. Quam saepe gementem PATRICIVM vidimus , & flebiliter deplorantem audivimus Ecclesiae nostrae Scoticanae intestina dissidia ? Saepenumero dicebat jucundum sibi fore , si ipsius sanguine restingui posset infoelix istud incendium : tanto ille pacis atque unitatis amore flagrabat . Memor interim charitatem non gaudere iniquitate , sed congaudere veritati , ut docet Apostolus , 1. Cor. 13.6 . Laudabat illud dictum Gregorii ; Vtilius permittitur nasci scandalum , quam veritas relinquatur : & illud Thomae Aquinatis ; Propter nullum scandalum quod sequi videatur , debet homo , praetermissa veritate , falsitatem docere . Et quod ab Hilario scriptum est initio libri contra Auxentium ; Speciosum quidem nomen est pacis , & pulcra est opinio vnitatis , sed quis ambigat eam solam Ecclesiae atque Evangeliorum vnitam pacem esse , quae CHRISTI est ? TERTIVM OFFICIVM quod hoc versu Psalmi commendatur , est , ut CHRISTO serviamus , ille sit noster DOMINVS , nos illius servi , & per illum unicum Mediatorem viam ad Patrem affectemus : fiducia sit in illo solo ; ut laeti cantemus , DOMINVS DIXIT DOMINO MEO , &c. Nec fide exanimi ac Diabolica nobis blandiamur , sed fidei nostrae veritatem , ac vitam comprobemus operatione per charitatem ; & CHRISTVM , in quem fide credimus , sequamur opere ; Si quis mihi serviat , sequatur me , inquit DOMINVS noster , Ioann . 12.26 . Quam sedulus fuerit in hac parte officii Christiani sanctae memoriae genitor meus , testatur tum pastoralis fidelitas , tum omnis vita ejus , piè justè , ac temperanter acta , & adhuc in hominum memoria loquens , multo rumue consciorum sermonibus celebrata . DEVS Bone ! Quanta illi in omnibus vitae , tum privatae , tum publicae partibus , prae omnibus aliis quibuscunque solicitudinibus , bonae , intaminatae , atque inoffensae conscientiae cura fuit ? Quam tenellum illi cor ? Quam timoratum pectus , ne DEI Spiritum contristaret , ne cuiquam scandalum poneret , ne suavissimo Divini vultus lumine , vel ad quantulamcunque brevis momenti particulā , animam suam privaret ? Voluptatematque utilitatē veram , sincerā , atque Coelestem in illa DEI pace omnem mentem exsuperante , & cor ejus atque cogitationes ejus in CHRISTO IESV custodiente , incomparabiliter ampliorem judicans , quam in omnibus mundi hujus opibus , honoribus , amicitiis , & quibuscunque oblectamentis . QVARTVM OFFICIVM est , ut causa omnis nostra sit CHRISTI causa , ut dicere possimus , convicia conviciantium tibi , indicerunt in me Psal. 69. Rom. 15. Suos enim inimicos conculcabit CHRISTVS , ponentur scabellum pedibus ejus : si igitur tibi cum CHRISTO sit causa communis , etiam victoriae eris particeps . In mundo ( inquit ) afflictionem habebites : sed confidite , ego vici mundum , Ioann . 16. ultimo . Et Petrus Apostolus ait ; In eo quod consortes estis afflictionum CHRISTI , gaudete : vt & cum revelabitur gloria ipsius , gaudentis exultantes , &c. 1. Pet. 4. Et DOMINVS beatos pronunciat illos qui persecutionem patiuntur propter justitiam : quoniam ipsorum est Regnum Coelorum , Matth. 5.10 . Propterea voluptatem capio ( inquit Apostolus ) in infirmitatibus , in injuriis , in necessitatibus , in persecutionibus , in angustiis pro CHRISTO ▪ cum enim infirmus sum ▪ tunc potens sum , 2. Cor. 12.10 . De hoc etiam officio nunquam deserendo ●emper cogitans piae recordationis Pater meus , nullam unquam habuit cum quoquam dissensionis causam , nisi quae CHRISTI fuit : neque illi discordia cum aliquo intercessit , nisi quia nullis moveri terriculis , nullis inescari illecebris , nulla portarum infernalium machinatione fra●gi , neque ulla unquam ratione induci potuit , ut DEI caussam desereret , officio suo de esset , quod in commune utile esse judicabat praevaricatrice silentio suffocaret , vel ullo pacto ▪ iniquitati aut mendacio consentiret . Eximia qua praestabat rerum divinarum & humanarum scientia , admirabili qua pollebat facundia , & expedita in rebus agendis solertia , tam liberè ac prudenter usus est , quod juxta mecum nostrates omnes intelligunt , ut apud duos sapientissimos Principes , IACOBVM august●ae memoriae , & qui nunc paterno BRITANNIARVM imperio foeliciter potitur , Serenissimum Regem nostrum , CAROLVM , in magna semper gratia fuerit ; omnium ordinum benevolentiam meruerit , & ab ipsis quoque hostibus ac invidis admirationem & reverentiam extorserit . Nec tam apertas adversus illum gesserint inimicitias ( terrente eos manifesta Numinis in viro praesentia ) quam occulta infoelices quidam odia foverint . Quae ille sciens insuper habuit , & solo DEO fretus , justum ac tenacem propositi virum se constanter exhibuit . Laudatum ab illo memini , quando CHRISTI causa agitur , & ob eam causam offensio hominum incurritur , dictum illud Hieronymi , ad Ruffinum , prope finem Apologiae illius , quae incipit , LECTIS LITERIS ; Si ista est causa discordiae , mori possum , tacere non possum . Si quis afflictae conscientiae Christianus ex me quaerat ; Quid igitur si ipse mihi peccato meo inimicitias procuraverim , & calamitates accersiverim ? Num propterea animum despondebo , quia non patior propter justitiam , & propter CHRISTVM , sed propter meam injustiam ? Respondeo : Non est quod animum despondeas ; sed potius foelicem exitum & certam victoriam per CHRISTVM tibi pollicearis , si serio resipiscas : nam poenitendo jam in CHRISTI tutelam tranfis , qui venit vocare peccatores ad poenitentiam , Matth. 9.13 . Qui peccantibus nobis ac recipiscentibus advocatum se prebet , 1. Ioann . 2.1 . Ego ( inquit ) quoscunque amo , arguo & castigo : aemulare igitur ac resipisce , Apocal. 3.19 . Fili mi , ne neglexeris castigationem DOMINI , neque deficias animo , cum ab eo argueris , &c. Hebr. 12. quocirca dicit ; Invoca Me in die angustie , eruam te , & ●onorificabis Me , Psal. 50.15 . Audies suavissimam illam DOMINI vocem , Confide , fili : remissa sunt tibi peccata tua , Matth. 9.2 . Atque his & similibus de Divina erga peccatores afflictos , & sub afflictione sincerè resipiscentes , clementia & benignitate testimoniis Pater meus in asperrimis suis quas expertus est conflictationibus se sustentans , ineffabilem consolationem , atque invictam animi constantiam Divinitus sibi dari perpetuo animadvertit . Quod multoties in privatis inter nos colloquiis , cum ardentissima Divinae misericordiae celebratione , professus est . Quamvis enim aliis cum eo degentibus hominibus innocens , inculpatus , & observantissimus aequi fuit , sibi tamen , praesertim ad DEI Tribunal cum se sisteret , peccatis sordidus , elamabat cum Publicano ; DEVS propitius esto mihi peccatori● & cum Davide , Novi DOMINE quod aequitas judicia tua , & in v●ritate afflixistime . Sit quaeso misericordia tua ad conso●andum me , secundùm eloquium tuum servo tuo . QVINTVM OFFICIVM , quod hic versiculus Psalmi , quem explicandum suscepimus , à nobis postulat , est , ut sapiamus & quaeramus quae sursum sunt , Vbi CHRISTVS sedet ad Dextram DEI , non sapiamus terrena , sicut monet Apost . ad Colossens . 3. ut thesaurus noster & cor nostrum sit in Coelo , Math. 6.21 . Ut voti nostri summa , & laetitiae materia sit Regnum DEI , Victoria DEI , Gloria DEI. Et Coelitū illud Carmen integremus ; Regna mundi facta sunt DOMINI nostri , & CHRISTI ejus , & regnabit in secula seculorum . Ut gaudeamus , quod nomina nostra scripta sint in Coelis . Quod DEUS & Pater Domini nostri IESU CHRISTI , in CHRISTO et per CHRISTUM sit Pater noster , et DEUS noster . Quod CHRISTUS sit noster DOMINUS & SERVATOR , ac nos ejus Servi & Amici . In hujus officii praestatione mirum quantum excelluit pientissimus PATER meus : cujus animus semper coelestibus intentus , caduca omnia , quantamcunque inanis gloriae vel fallacis securitatis speciem prae se ferrent , qualibuscunque blandirentur lenociniis , pro nihilo reputabat ; & omnia detrimētum existimabat , ac pro excrementis duceb●t , prae eminentia cognitionis CHRISTI IESV DOMINI nostri . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meus amor crucifixut est : scripsit olim in sua ad Romanos Epistola beatus Martyr Ignatius , Ioannis Apostoli Discipulus , Antiochiae Syriae Episcopus . Hoc ipsum & Patri me ▪ divinitus concessum est , * ut CHRISTVM noctu diuque in pectore gestaret , cogitaret , adoraret : in illo fiduciam collocaret : ad illum sitienter anhelaret : in illo solo voluptatem caperet : illum solum timeret : de illo solo gloriaretur : per illum de omnibus hostibus palmam reportaret . Metris Boëthii , quae in ejus opere de Consolatione Philosophiae sparsim inveniuntur , jam inde ab adolescētia delectatꝰ , ea postea senex èlocuplete memoriae penu foeliciter depromebat : praesertim illa , quibus opum , voluptatum , honorum & gloriae mundi hujus vanitas depingitur ; & animus ad altiora , veriora , ac duratura bona appetenda accenditur . Inprimis autem metrum illud quo scriptor ille DEUM compellat , & in eo versus hosee , honesta cum animi sui voluptate , & jucunda adstantium utilitate , frequenter usurpabat , Da Pater augustam menti conscendere sedem , Da Fontem lustrare boni , Da luce reperta In te conspicuos animi defigere visus . Et hos , Tu requies tranquilla piis : te cernere sinis , Principium , Vector , Dux , semita , terminus idem . Timor DEI , dilectio DEI , fiducia in DEO , imitatio CHRISTI , in verbis ejus , in oculis , & in omnibus vitae partibus emicabat , & constanter ac splendide refulgebat . Conversatio illius fuit Sancta , Coelestis , Angelica . Sanctus moribus , Coelestis affectibus , Angelicus fuit indefessa celebratione DEI , & Pastoralibus excubiis circa haeredes salutis . Ut domi semper Sacrarum Scripturarum lectioni & meditationi affixus , nullis unquam intercurrentibus negotiis animum suum passus est vel tantillum a Divinae Gratiae contemplatione , & incumbentis sibi muneris recotdatione dimoveri : ita etiam peregre agens , sive certo loco interquiesceret , sive iter faceret , aliquam Sacrarum Literarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente revolvebat : eamue apud se penitius intuens , ejusque sensum secretiori quadam indagine investigans , & cum aliis Scripturae locis collationem ejus instituens , assiduis interim ejuculationibus Coelum pulsans , in promptu semper habebat , tum quo ipse animum suum in meditationibus aeternum profuturis perpetuo detineret , & adversus inferorum portas munitus atque invictus consisteret , tum quod ad DEI gloriam & audientium aedificationem , pro concione , veluti ex tempore , in quacunque Ecclesia diceret . Eo factum vt ubicunque eum dies DOMINICVS , vel alius sacris publicis destinatus , depraehenderet , Coetus illius loci Concione Sacra nunquam destitueretur . Nam absente , vel aegritudine aliqua laborante , vel ob impedimenta quaelibet imparato , vel etiam auxilium ejus implorante loci Pastore , vel sicubi Pastor nullus esset , incunctanter ad concionandum ille , DEO fretus , se accingere , & tanquam scriba doctus in Regno Coelorum , de thesauro cordis sui efferre nova & ve●era : quibus imperitos erudiebat , satiscentes reficiebat , errantes in viam reducebat , pertinacibus terrorem incutiebat , & sacrorum testimoniorum pondere os obstruebat . Quando solabatur , aut ad officium hortabatur , melle dulcior ejus fluebat Oratio , ut ( casto & sublimiori sensu quam de Xenophonte olim Rhetore dictum est ) in labris ejus Pitho sedisse , sermonem ejus Charites finxisse videantur . Nec facta dictis fidem derogabant , nam hortamenta sua praeclaro vitae exemplo condecoravit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jucundus verbis ; jucundior moribus : ut loquitur Gregorius Nazianzenus de magno Athanasio . Quando docebat , vel abdita pandebat mysteria , tunc veluti introductis Solis radiis , lumen rebus quae inaccessae putabantur , clarissimum inferebat , & veluti è puteo erutam veritatem in apricum producebat , & propius intuendam omnium oculis subjiciebat . Quando adversus hominum peccata ultionem divinam denunciabat , tum verò ex ore ejus vibrabant fulmina illa , quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEI ipsius brachio contorta ferebantur . Quod olim de beato Cypriano scripsit Lactantius Lib. 5. Divinarum institutionum , Cap. 1. Id ipsum in PATRICIO auditores mirabātur ; Ingenio fuisse facili , copioso , suavi , & ( quae sermonis maxima est virtus ) aperto , ut discernere nequires , vtrumne ornatior in eloquendo , an facilior in explicando , an potentior in persuadendo esset . Nec senex sibi pepercit , sed florens in atriis DOMINI , adhuc in senectute fructum ferebat . Memor illius obtestationis Apostolicae , ut Episcopus praedicet verbum , instet tempestivè , intempestivè , arguat , objurget , exhortetur cum omni lenitate & doctrina . Et Apostolicis insistens vestigiis , sese erigebat ac solabatur jugi meditatione & crebra repetitione verborum illorum quibus olim Apostolus Paulus seipsum & alios ad piam fortitudinem & Christianam constantiam animabat ; Propterea non segnescimus ; sed etiamsi externus homo noster corrumpitur , internus tamen renovatur de die in diem . Nam ilico praeteriens levitas afflictionis nostrae , excellenter excellentis gloriae pondus aeternum conficit nobis : non spectantibus nobis ea quae videntur , sed ea quae non videntur : nam quae videntur sunt temporaria , at quae non videntur sunt aeterna . Propterea & ipsa correptus paralysi illa , quae mortem ei propinquam portendebat , nihil remisit de pristino pietatis studio , sed quo magis appropinquare sentiebat reddendae rationis diem , eo diligentiùs nervos omnes animae , & quos poterat corporis , intendebat , ut DOMINVS qui gregis suae curam & domus suae praefecturam ei demandaverat , eum inveniret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , facientem sic . Conventus aliquot Synodicos tempore illius morbi , cū symmystis egit , sella portatili , qua ad audiendas Conciones Sacras vectabatur , delatus in Templum , conventibus illis pro officii sui ratione praefuit , & quod magis omnes gratulabundi mirabamur , conciones item in eis habuit more consueto , cum solita facundia , & pristinis orationis nervis , ac evidenti Numinis eum potenter roborantis praesentia . Haec mecum sciunt , haec palam loquuntur , haec dum vivent testabuntur , praeter alios auditores plurimos , centum Presbyteri diocoeseos ABERDONIENSIS , cum quibus Synodos illas celebravit . Postea ingravescente morbo , cum in cubiculo , perpetim detineretur , norunt adhuc superstites , tum Clerici , tum Laici , qui ad eum invisendum certatim con●luebant , quanta ille animi mansuetudine , quanto etiam interni hominis vigore , quam patienter , quam confidenter , qua humilitate , qua pietate , illam divinitus sibi impositam afflictionem sustinuerit : quam alacriter , quam libenter , quam constanter poculum illud biberit , quod à Patre suo Coelesti sibi porrigi animadvertebat : quanta gratitudine immensam DEI , illum tam benignè visitantis , & eum quasi per partes mori jubentis , clementiam depraedicaverit : quam in eo etiam ubertim experi●batur , quod artubus dextri lateris per paralysin labefactatis , praeter hujus morbi indolem & consuetudinem , DEVS illi linguae & sensuum illibatum usum benignè conservaret . Cum autem acerbis subinde doloribus urgeretur , adeo placidè Divinae se voluntati submisit , ut nulla unquam impatientiae vox ex ejus ore audita sit . Interea quam suavis & affabilis salutantibus , quam praesenti animo & hilari vultu omnes exceperit , quam pastoraliter instruxerit , quam paternê consolatus sit ; res ipsa adeo in aprico est , & tam sonora voce clamitat , ut nostro non indigeat testimonio . Omnium ordinum supersunt testes locupletissimi , qui haec viderunt & audiverunt , & cum gaudio , & admiratione ad DEI laudem , aliis etiamnum recitant . Saepe dicebat , sibi in voto quidam ardentissimo esse hinc protinus liberari & esse cum CHRISTO , sed nec audere se nec velle DEO limites ponere , aut tempora figere , aut Paternae ipsius providentiae per impatientiam obniti , vel ingrato fastu obmurmurare : scire se cui crediderit , adhuc enim tantillum , tantillum inquam , & venturum qui venie● , neque tardaturum . Accelerari dimissionis sui diem laetus persentiscens , & salutare Sacro-Sanctae Eucharistiae viaticum impensè cupiens , illud sibi da●i postulavit , quo una cum sex Presbyteris ( quorum ego pars fui ) summa cum devotione , reverentia , & consolatione sumpto , interrogatus à me an non vivificam Panis Vitae dulcedinem ubertim perciperet : Respondit , se jam DEO canere illud senis SIMEONIS canticum ; Nunc dimittis Servum tuum , DOMINE , secundùm verbum tuum , in pace ; quia viderunt oculi mei Salutare tuum . Tunc Symmystis illis , & suis liberis ac domesticis & amicis qui aderant , benedici ab illo enixè flagitantibus , manum quam habebat à paralysi immunem singulorum capitibus imposuit , & per ardentissimam ad DEUM precatiunculam Pastorali ac paterna eos benedictione sigillatim adgeniculantes impertivit . Ea res nobis omnibus ingenti solatio fuit : & recurrente identidem suavissima ejus recordatione oppidò re●reamur . Inter affiduas nostras collucutiones , quibus , de rebus Divinis , de hominum miseria per peccatum , de DEI misericordia , & foelicitate redemptorum per CHRISTUM , de seculi hujus vanitate , de vitae hujus brevitate , de dulcissima illa invitatione & promissione Servatoris nostri ; Venite ad Me omnes qui laboratis & onerati estis , & Ego reficiam vos : de justitia & pace & gaudio in Spiritu Sancto , de morte corporis , de immortalitate animae , de carnis resurrectione , de haereditate nobis in Coelis reposita , de visione beatifica , summa cum animorum voluptate disserebamus ; accidit ut paucis ante obitum diebus , acri infestatum dolore , & corporis viribus nimium quanto defectum hortarer ad constantem in DEO fiduciam , quam nullae piis afflictiones excutiunt , cum hominem in CHRISTI sanguine justificatum , adeoque jam DEO Iudice justum , nulla calamitatum congeries separare possit à charitate DEI quae est in CHRISTO IESU DOMINO nostro . Ille inconcussam suam fidem fortissima responsione testatam fecit : finem PSALMI quinti commemorans , ejusue verba illa ultima Hebraicè repetens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est , benevolentia veluti scuto coronabis ( vel circundadabis ) cum . Atque ita DEI favore circundatum , munitum , & coronatum mox placida corporis etiam quies complexa est . Vespertino istud tempore contigit quo somnum capere cupiebat . Cum ei referrem de consanguineo quodam nostro nuper defuncto , quam dissimiliter animo affectus fuisset in isto morbo qui ei mortem intra paucos dies attulit , ac in alio quodam morbo quem ante paucos annos minari sibi interitum existimabat : nam in priore illo usque adeo consternatus timore mortis aestuabat ac trepidabat , ut non sine lachrymis ac suspiriis de propinquo ( ut putabat ) obitu suo loqueretur : Cum autem , DEI Beneficio , ex illo morbo revaluisset , die mortis triennium circiter prolongato , & aegritudine postmodū hac mortifera correptus decumberet , visenti mihi professus est ultro sine ullo fletu aut gemitu , perjucundum sibi fore si quamprimùm DEUS illum ex hac vita ad se-ipsum transferret : Cujus voti intra paucos dies compos foeliciter factus est . His auditis , subjecit PATER meus , tam clementer à DEO haberi dilectos suos , vt invitos abripi non sinat , sed antequam hinc excedant , dei animum obsequentem , vt volentes tabernacuculum hoc deponant , & ad meliora transeant . Vult autem mori Christianus , non quo nolit vivere , sed vt post mortem melius possit vivere : ut loquitur Augustinus , Libro 14. de Civitate DEI. Cap. 25. Illud autem PATER meus non eo asserebat , ac si pari omnes alacritate ad hanc terribilem cum morte conflictationem in arenam descenderenti singulis enim concessa est haec pia fortitudo , & Christiana fiducia , Secundùm mensuram donationis CHRISTI , id est , prout CHRISTO libuerit eam admetiri : seu ut alibi Apostolus , prout cuique DEUS partitus est mensuram fidei : dispariliter quidem , ita tamen vt quam vis irrepraehensibili quadam conservandae inter corpus & animam copulae appetentia , amarum istud divortium homo naturaliter exhorrescat , nihilominus vnicuique nostrum in DOMINO morienti detur sufficiens illa & insuperabilis gratia CHRISTI , qua virtus eius in nostra infirmitate perficitur ; id est , per quam certam consequimur victoriam . Qua gratia DOMINUS nos vt prius ad credendum , ita tandem aliquando etiam ad moriendum , ex nolentibus facit volentes . Ipsum vero dulcissimum PATREM meum , cum illa diceret , & jam ante etiam à multis annis ( quod inter alia testatur adhuc carmen ejus Climactericum EVBVLO adjunctum ) ita cerneres comparatum , vt neque vitae hujus temporalis fastidio vel cupiditate duceretur , neque mortis imminentis formidine angeretur , fed DOMINUM adeundi & supernis potiundi deliciis concepta coelitus ineffabili spiritus flagrantia jugiter raperetur . Idcirco , cū omnes optarent illi atque adprecarentur à DOMINO vivendi commeatum ; id ille ubi rescivit , respondebat , verbis illis vtens Ambrosii , quae in ejus vita ad Augustinum conscripta à Paulino commemorantur ; Non ita inter vos vixi , vt pudeat me vivere : nec timeo mori , quia DOMINVM bonum habemus . Addebat autem , se vehementi teneri desiderio cedendi de hoc seculo , & ad CHRISTVM proficiscendi . Laudantibus vitam ejus anteactam , dicere solebat ; Sola DEI misericordia semper suffultum soli DEO se acceptam referre quamcunque de tentationibus victoriam reportaverit : se in solo DEO gloriari , qui hoc ei benignè indulserit , attestante etiam sua conscientia , quod cum simplicitate & sinceritate DEI , non cum sapientia carnali , sed cum gratiae DEI conversatus fuisset in mundo . Attamen ( inquiebat ) non per hoc justificatus sum . Det mihi DOMINVS vt inveniam misericordiam apud DOMINVM , in illo die . Quod opto & spero . Sic olim beatus Martyr IGNATIVS , Epist. ad TRALLENSES ; In DOMINO gloriari bonum est ▪ Quamquam enim roboratus sim in iis quae DEI sunt [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] tamen plus mihi timendum est , nes animus illis intendendus qui frustra me inflant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui enim laudant , flagellant me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Paulo ante vltimum vitae diem , me alloquens PATER meus , dixit , Perspicio , IOANNES , brevi affore cursus mei terminum , & vitae hujus exitum , quem certo persuasus sum foelicem futurum & consolationis plenum . Pridie quam moreretur ( qui erat DOMINI nostri IESU CHRISTI Passionis dies ) cogitantibus nobis de vivifica Servatoris nostri Passione in Cruce , suggerebam illi Orationem illam CHRISTI ad PATREM , dicentis ; Pater , in manus tuas commendo spiritum meum : qua Oratione aiebam commendari PATRI à CHRISTO non solum propriam ac DEITATI hypostatice vnitam suam animam , sed etiam omnem cujuscunque Christiani fidelis animam è corpore migrantem : atque adeo illius Orationis perpete virtute jam animam ipsius commendari DEO per CHRISTVM , qui est ad Dexteram DEI , & intercedit pro nobis . Ille haec audiens , languentes vt poterat attollens oculos ; Haud dubie ( inquit ) haec vera est interpretatio , & ipsissimus verborum DOMINI sensus , qui & orat pro nobis , & à PATRE semper exauditur . Ad ista rectè intelligenda conducit dictum illud Augustini , de CHRISTO PATREM orante : & exaudito à PATRE , Quomodo non PATREM rogat vt homo , qui cum PATRE exaudit vt DEVS ? Lib. 3. contra Maximinum Arianorum Episcopū , Cap. 14. Quo sensu etiam alibi ait , Ex hoc enim rogat , quo minor est PATRE : quo vero aequalis est , exaudit cum PATRE . Aug. Lib. 1. de Trinitate , Cap. 10. Vespere ante obitum ; Nunc , inquiebam , mi PATER , accidunt ad aures animae tuae dulcissima illa Servatoris verba ; Euge , serve bone & fidelis , intra in gaudim DOMINI tui : nunc illam dabit beatam requiem , & immarcessibilem gloriae coronam imponet tandem capiti tuo . Respondit paucis ( non enim lingua multis verbis proferendis jam sufficiebat ) IOANNES , hoc faxit DEVS . Deinde horto● vt illius etiam suavissimae invitationis solatio , vt saepe antea , ita nunc praesertim sese erigat , atque confirmet , ad inceptum iter in Patriam ad DOMINVM IESVM , licet per vallem mortis , alacriter conficiendum ; qua Servator , qui est ille dilectus noster , dicit fideli animae ; SVRGE , AMICA MEA , FORMOSA MEA , ET VENI , CANT . 2.10 . Qua mellitissima compellatione & benignissima excitatione nunc te vocat Dilectus tuus , Servator tuus , vt ex hoc mundo , in quo peccatis aerumnisue infestamur , in Coelum properes , quod est Habitaculum Sanctitatis , & Gloriae DEI : vt hac nocte cum CHRISTO sis in Paradiso . Respondit ; O iter optimum , cui nullum aliud foelicitate aequiparari aut conferri potest . Postea cessante jam linguae vsu , quamdiu voces adhuc à nobis prolatas de DEI misericordia , de beato exitu morientium DOMINO , de Mansione Coelesti à CHRISTO illi praeparata , in qua mox cum DOMINO futurus erat , & de consortio Angelorum , & Patriarcarum , & Apostolorum , & Martyrum , aliorumue beatorum , & de plenitudine illa laetitiae quae ibi est cum vultu DOMINI , & jucunditatibus ad Dexteram ejus sempiternis ; quamdiu , inquam , voces has auribus suis insonantes percipiebat , quantopere earum rerum meditationibus delectaretur , quorsum tunc animus ejus ac vota ferrentur , & quam constanter DEO fideret , manus illius quae a paralysi libera erat & oculorum crebra ad Coelum levatione manifestum faciebat . Et percunctante me , an vellet vt qui aderamus , DEO in genua procidui , vnanimiter toto pectore supplicaremus , vt quem instare videbamus , eum Coelestis Pater ex immensa sua indulgentia & immota suorum in CHRISTO dilectione , exitum praestaret beatum in DOMINO : ilicò sese erigens vt poterat , manuque illa & oculis in altum vibratis , & omnibus flagrantissimi affectus datis indiciis , luculenter nobis testatum fecit , quam jucundum illi , quam acceptum , quam seriò exoptatum fuerit illud nostrum pro eo precandi officium : & nostris votis sua illum conjungentem ex manu & oculis totoue vultus habitu evidenter animadvertimus . Finita precatione , manum oculosue , ad dicta nostra auribus ipsius ingesta , paulisper attollebat : mox audiendi sensus & omnis locomotiva facultas conquieverunt . Et nobis spectantibus , lachrymantibus , DEVMque toto pectore invocantibus , & ex iis quae audiendo & videndo clarissimè perspexeramus beatae migrationis certissimis argumentis consolationem haud exiguam capientibus , ille , dormientis instar , beatum illum Coeloue jam maturum suum spiritum in manus PATRIS Coelestis placidissimè exhalavit . Tunc ego veluti Patriarcham olim IACOBVM exspirantem conspicatus , & jam exanimem osculatus , lachrymis madens , oculos ejus digitis meis composui . Exequiarum deinde & Funeris curam habui . DOMINO interim , qui tantis gratiae suae muneribus illum ditavit , & in Coelestem nunc gloriam introduxit , benedicens , similem mihi & vitae tenorem , & ex hac peregrinatione excessum , quandocunque accersitionis meae tempus adveniret , seriis precibus a Divina Clementia flagitabam . Id quod etiamnum constanter expeto , & ex DEI misericordia laetanter expecto , per DOMINUM nostrum IESUM CHRISTUM . DEUS autem spei , omnes servos suos hic peregrinantes magis magisque impleat omni gaudio & pace in credendo : vt spe abundemus per virtutem SPIRITVS SANCTI . Cui cum PATRE & FILIO , Trinuni vero soli Sapienti DEO , SERVATORI nostro , sit omnis Laus , Honor , & Gloria , & Magnificentia , & Robur , & Potestas , & nunc , & in omnia secula : AMEN . Metrum Consolatorium . MENS mea , solicito cur me labefacta dolore Conficis ? Ah tandem de●ine fessa queri . Cernis , vt interea fugit hora laboribus apta , Dum fracti aerumnis attonitique malis Liquimur in lachrymas , & flendo ducimus annos : Et nostras pulsat mors properata fores ? Ite truces curae . DOMINI quae dextera clemens Po●rigit , haec alacri pocula mente ●i●am . Transit amarities : sanati aeterna manebit Integritas animi . Mens meae fide DEO . Te propter majora tulit , nec linquet IESVS , Qui PATRIS AD DEXTRAM victor in axe SEDET . Quae pateris nigris nil sunt c●lleta g●hennae Ignib●● , ar●chit qu●is scelerata cohors . Tu verbum meditare DEI : CHRISTVMque fatere : Te servire DEO vociferetur opus : Sit tibi communis cum CHRISTO causa : ferantur Vota tua in Regnum justitiamque DEI. Non met●es Orci portas , mundive furores , Peccatum vinces , interitumque premes . Per varios casus , per multa pericula ducit In PATRIAM cunctis semita trita piis . HIC tu olim victrix , & condecorata perenni Luce , beatifico laeta fruere bono . EIVSDEM IOANNIS FORBESII DISSERTATIO . DE VISIONE BEATIFICA . LECTORI S. AGEBATVR solennis ACADEMIAE PANEGYRIS , in qua mihi ex officio de Themate aliquo Theologico public● dicendum erat , & eam celebritatem Pater meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non obstante illa qua premebatur paralysi , Charissimam Filiam suam Vniversitatem Aberdoniensem ( quam marcore longo extabescentem & situ informi squalentem sanitati ac nitori pristino , instaurator foelix , restituerat ) extremûm invisens , manibus gestantium in auditorium portatus , veneranda sua praesentia condecoravit . Materiam igitur eam mihi deligendam existimavi quae & illi Parentis mei conditioni maximè esset accommodata , & Theologo imprimis digna , & auditorio vtilitatem juxta ac voluptatem longè vberrimam allatura videbatur . Praecipuè verò vt hoc argumentum illo praesertim tempore tractandum assumerem , vehemens animi impulit ardor , quo solandi atque exhilarandi pientissimum illud ac mitissimum pectus Charissimi genitoris mei , senio simul & morbo gravati , & accersitionem sui de hoc seculo in horas praestolantis , flagrantissimè rapiebar . Neque voto successus defuit , nam ille attentas , vt solebat , aures praebens , ad primum Visionis Beatificae auditum , vsque adeo per DEI gratiam exultavit spiritu , vt veluti novis collectis viribus sese ad audiendum mira alacritate componeret . Et quam impensè Beatificae Visionis meditatione delectaretur , frequentibus postea inter nos colloquiis , ad extremum vsque spiritum luculenter ostendit . Vt autem Dissertationem hanc nunc publici juris facerem , his adductus sum rationibus . 1. Hoc olim solamine Patriarcha David maerorem suum de filioli morte conceptum leniebat , quod ad defunctum iturus esset . Et Ambrosius obitu fratris sui Satyri contristatus se hac spe solabatur , quod citò ad fratrem suum venturus esset , nec digressus inter illos longa essent futurae divortia , & ipse cum fratre inter Angelorum consortia , propediem futurus . Hac ipsa Patrem meum apum CHRISTVM videndi spe me recreo atque sustento . Quae certè ad amicos nostros hinc translatos pr●fectio solatio esse non posset , nisi illos miseriis exemptos , Coelestibus jam potiri gaudiis crederemus . Quae gaudia quo clariùs praevisa , & certiùs animo praecepta , & frequentiùs atque accuratiùs menti repraesentata fuerint , eo mirabiliores sui amores in nobis excitabunt . 2. Ea etiam est praesentis seculi , vtcunque aerumnosi , illecebrosa fallacia , & perniciosa blanditia , vt altioris remigio contemplationis opus sit , quo mentes nostras coenosis degravatas affectibus humo revellere , & ad verae beatitudinis domicilium altollere valeamus . Torporem igitur hunc & exitiabilem inertiam quo faciliùs excutiamus , & ea quae DEI sunt , non autem quae mundi hujus sunt , libenter & continenter sapiamus , haud exiguo per DEI gratiam adjumento ( vt hactenus mihi fuit ) ita post hac tibi et mihi futuram confido istam quam exhibemus Beatificae Visionis meditationem ▪ Dicebat , memini , PATER meus , beata memoriae ; Durante vitae nostrae curriculo , praeter communia & perpetua pericula , vnamquamque aetatem novis & peculiaribus obnoxiam esse tentationibus : ideoque semper omnibus vigilandum esse , ne accepta aliquando securitas indiligentiam pariat , & vetus denuo hostis obrepat , qui semper novas nobis non desinit nectere tendiculas , quamdiu adhuc in agone versantes , ad aeternae tranquillitatis arcem nondum pervenimus . Omnibus igitur cujuscunque aetatis viatoribus inde à pueritia ad extremum vsque senectutis terminum necessarium est vt Apostolum imitati , cogitent se nondum metam appraehendisse , aut jam consummatos esse , sed persequantur an ipsi quoque appraehendant , cujus etiam rei causa appraehensi sunt à CHRISTO IESV . Vt ea quae à tergo sunt obliviscentes , ad ea verò quae à fronte sunt contendentes , scopum versus ferantur , ad palmam ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) supernae vocationis DEI in CHRISTO IESV . Quocirca junioribus pariter ac senioribus , & omnino omnibus qui Creatoris sui memores esse optant , & ad supernam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animum adjiciunt , atque anhelan● , tractatum hunc destinamus . DEVM suppliciter orantes vt & illi accepta , & lectoribus salutaria sint quaecunque in hac dissertatione subjiciemus . Vale , & pro nobis ora . DISSERTATIO , De Visione Beatifica . OMNIBVS quae sub aspectabili hoc Sole geruntur , acuta sapientiae acie perlustratis , & aequa maturi judicii trutina pensitatis , sapientissimus Salomon depraehendit quantum esset in rebus inane . Idcirco omnia in vnam congesta lancem ( sequestrato DEI cultu qui altioris est ordinis ) non modo vana , sed ipsam asseruit esse vanitatem , aut si quid cogitari potest vanitate vanius , vt hoc designaret , omnia quae sub Sole fiunt vanitatem vanitatum esse pronunciavit . Hominem de muliere natum , sanctus IOB ait esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & multis plenum miseriis . Ipsam dierum nostrarum praestantiam Psaltes laborem vocat & dolorem . Cui congruit illud Chrysostomi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nec aerumnis solum nubila , sed etiam brevis est nostra in terris peregrinatio . Ad describendam ejus evanescentem brevitatem , plurimae in Sacris Scripturis à rebus sumptae frivolis ac ●ugacibus similitudines adhibentur : dum vita nostra caduca vel homo mortalis assimilatur a aquae , b radio textoris , c cursori , d flori seu herbae , e vento , f vanitati , g vmbrae , h vapori & nubi deficienti , i somno & somnio , k meditationi seu sermoni , l navi celeriter praetereunti aut pertranseunti , m aquilae ad escam volāti . a 2. Samuel 14.14 Psal. 22.15 . Psal. 90.5 . b Iob 7.6 . c Iob 9.25 . d Psal. 90.5.6 . Psal. 103.15 . Iob 14.2 . Esai . 40.6.7 . c Iob 7.7 . Psalm . 78.39 . f Psalm . 144.4 . g 1. Chron. 29.15 . Iob 14.2 . Psal. 102.11 . & Psal. 144.4 . h Iacob . 4.14 . & Iob 7.9 . i Psalm . 90.5 . & Iob 20.8 . Psal. 73.20 . Esai . 29.8 . k Psalm . 90.9 . l Iob 9.26 . m Iob 9.26 . Has omnes similitudines memoriae juvandae exhibemus hoc disticho ; Vita liquor , radius , cursor , flos , ventus , inane , Vmbra , vapor , somnus , fabula , puppis , avis . Chrysostomus , Serm. de futuro rum fruitione , & praesentium vanitate , hoc seculum ait esse stadium , futurum verò seculum vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & huic quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , labores , & sudores , esse a DEO attributos ; illi verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coronas , & praemia , & retributiones . Hoc breve esse , illud senectae expers & immortale . Sic Clemens Romanus , vel quicunque Autor fuit secundae illius Epistolae quae Clementi Pauli Apostoli Discipulo tribuitur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Peregrinatio carnis hujus in hoc mundo parva est & exigui temporis : promissio autem CHRISTI magna est & admirabilis , & requies futuri Regni , & vitae aeternae . In eandem sententiam sanctus ille Antonius Aegyptius , in sua ad Monachos ascetas paraenesi , dixit ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Omnino enim vita humana , cum futuris seculis comparata , est omnium brevissima , vt ad aeternitatem nihil sit omne nostrum tempus . Ab hoc autem vitae hujus momēto pendet aeternitas . Et omnium Christianorum spes in futurum tempus extenditur , vt quod hic servivimus DEO , alibi nos servisse laetemur . Et vitae hujus summa brevis spes nos monet ( dum tempus babemus ) inchoare aeternas . Nam quae visibilia sunt temporaria sunt , at quae sunt invisibilia aeterna . In hoc brevi stadio res quasdam pro tempore vtendas accepimus a supremo Agonotheta DEO , cujus solius aeterna fruitio nobis plena requies est , & vnica ac sempiterna beatitas . Pulchrè Augustinus , Quia ( inquit ) fecisti nos ad te , & inquietum est cor nostrum donec requi●scat in te . Utrum autem beatitudo nobis in Coelis reposita in actu intellectus an voluntatis principalius consistat , anxiè inter Scholasticos Theologos disceptatum est . Nos missa nunc ea tanquam hand quaquam necessaria controversia , de illa DEI visione , DEO ipso donante , dicere instituimus , quae ita beatifica est , vt cuicunque Deus eam in ●ulserit , is haud dubiè etiam flagrantissima summi illius & communis boni dilectione constanter ardeat . Nam Deus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intelligibilium supremum , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnium expetibilium extremum seu vltimus terminus , in quo desiderium omne consistit ac defigitur , & plenè conquiescit , vt monet Gregorius Nazianzenus . Charissimi ( inquit Ioannes Apost . ) nunc Filii DEI sumus , sed non apparuit quod erimus : scimus , quod cum ipse patefactus fuerit , similes ei erimus : quoniam videbimus eum sicuti est . Haec foelicitas mundis corde , & diligentibus DEUM à Servatore promissa est . Quin etiam viatoribus multis Patriarchis & Prophetis conspectus esse dicitur , vt Abrahamo , Iacobo , Moysi , Esaiae , Danieli , &c. cum tamen alibi Scriptura Sacra DEUM praedicet invisibilem , lucis inaccessae habitatorem , quem vidit nemo hominum neque videre potest : & Ioannes dicat , DEVM nemo vidit vnquam . De visionibus illis antiquis facilis est solutio , admota hac distinctione , DEUS juxta naturae suae proprietatem nulli corporali oculo visibilis est , quando autem Patribus visus est , sicut Moysi , cum quo facie ad faciem loquebatur , alicujus conspicabilis materiae dispotione assumpta , salva sua invisibilitate , videri potuit . Sic respondent Gregorius Nazianzenus , & Hieronymus apud Augustinum , Epist. 111. Et ipse ibidem ac sequente Epistola Augustinus , & Ambrosius in Cap. 1. Evangelii Lucae , exponens eum locum vbi Angelus in Templo apparuit Zachariae Sacerdoti ; & Chrysostomus Hom. 15. in Evangelium Ioannis : & omnis sanorum Theologorum Scholast . consentit adversus Haereticos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostomus ( loco citato ) de veteribus visitionibus loquens quibus DEUM vidisse dicuntur Patriarchae & Prophetae ; Illa ( inquit ) omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condescensio erant , non ipsius nudae essentiae visio , nam si ipsam vidissent , nulla ex parte differentem vidissent , quippe quae simplex est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Augustinus Epist. 112. laudat illam Hieronymi sententiam ; Res incorporalis corporalibus oculis non videtur . Et illud Ambrosii ; DEVM ea specie videri quam voluntas elegerit ; non natura formaverit . Et illa ejusdem Patris verba identidem inculcat ; Nec DEVS in loco videtur , sed mundo corde , nec corporalibus oculis DEVS cernitur , nec circumscribitur visu , nec tactu tenetur , nec auditur affatu , nec sentitur incessu . Hic vero gravis & expeditu difficilis se ingerit quaestio , An & quatenus & quomodo DEUS secundùm naturae suae proprietatem se conspiciendum praebeat oculis mentis creatae , & quo sensu etiam intellectui humano vel Angelico invisibilis sit . Hieronymi verba sunt ( apud Augustinum Epist. 111. ) Videre DEVM sicuti est in natura sua , oculus hominis non potest . Non solum homo , nec Angeli , nec Throni , nec Potestates , nec Dominationes , nec omne nomen quod nominatur : Neque enim creatura potest aspicere Creatorem suum . Et alibi ( in Cap. 1. Esaiae ) Homo igitur DEI faciem videre non potest . Angeli autem etiam minimorum in Ecclesia semper vident faciem DEI. Et nunc in speculo videmus & in aenigmate , tum autem facie ad faciem : quando de hominibus in Angelos profecerimus , & potuerimus cum Apostolo dicere ; Nos autem omnes revelata facie gloriam DEI speculantes in eandem imaginem transformamur à gloria in gloriam , quasi à DOMINI Spiritu . Licet faciem DEI , juxta naturae su●e proprietatem , nulla videat creatura : & tunc mente cernatur , quando invisibilis creditur . Quae Hieronymi verba perpēdens Augustinus Epist. 111. ad Fortunatianum ; In his ( inquit ) verbis hominis DEI multa consideranda sunt . PRIMVM , Quia secundùm apertissimam DOMINI sententiam , etiam ipse sentit tunc nos visuros faciem DEI , cum in Angelos profecerimus , id est , aequales Angelis facti fuerimus , quod erit vtique in resurrectione mortuorum . DEINDE . Apostolico testimonio satis apparuit , non exterioris , sed interioris hominis faciem intelligendam , cum videbimus facie ad faciem . Dicit velamen super cor Iudaeorum positum esse , vt ostendat cordis faciem nobis esse revelatam , velamine ablato . Quod autem dixit Hieronymus faciem DEI juxta naturae Divinae proprietatem à nulla videri creatura , id Augustinus refert ad corporales aspectus etiam Angelicos . Verum quia satis durum est spiritibus illis Coelestibus oculos tribuere corporales , juvabit audire hac de re disserentes Ambrosium , ( in Cap. 1. Lucae ) & Chrysostomum , ( homil . 15. in Evang. Ioannis ) & ipsum alibi Augustinum ( Epist. 112. ) Ambrosius dictum illud Ioannis Evangelistae , DEVM nemo vidit vnquam : ad ipsas etiam Coelestes virtutes & Potestates extendit , quod DEUM nunquam viderint : idque in hunc modum explicat ; Et ideo DEVM nemo vidit vnquam , quia eam quae in DEO habitat plenitudinem Deitatis , nemo conspexit , nemo mente aut oculis compraehendit . VIDIT ergo ad vtrumque referendum est . Denique cum additur , Unigenitus Filius ipse enarravit , mentium magis quam oculorum visio declaratur . Species enim videtur , virtus vero enarratur , illa oculis , haec mente compraehenditur . Quae Ambrosii verba considerans Augustinus ( Epist. 112. Cap. 9. ) Aliud est ( inquit ) videre , aliud est totum videndo compraehendere . Quandoquidem id videtur quod praesens vtcunque sentitur . Totum autem compraehenditur videndo quod ita videtur , vt nihil ejus lateat videntem , aut eujus fines circumspici possunt . Posterior ista compraehensio DEI nulli est possibilis creaturae , vt cap. 8. ejusdem Epist. docebat August . Visionem tamen DEI sicuti est , ( quae etiam Apostolo compraehensio latiore sensu dicitur , PHILIP . 1. ) nobis promittit Sacra Scriptura , quando in Angelos profecerimus . Proinde ( inquit ibi Augustinus ) narrante vnigenito qui est in sinu Patris , narratione ineffabili , creatura rationalis munda & sancta impletur visione DEI ineffabili , quam tum consequemur , cum aequales Angelis facti fuerimus . Et cap. 15. Vnigenitus Filius qui est in sinu Patris , Divinitatis naturam atque substantiam INSONABILITER NARRAT , & ideo dignis idoneisque tanto conspectu oculis etiam INVISIBILITER MONSTRAT . Haec Augustinus . Loquatur nunc os aureum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod est DEUS , non modo Prophetae non viderunt , sed neque Angeli , neque Archangeli . Et subjungit eandem rationem qua vsus est Hieronymus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( omnis enim natura creata quanam ratione videre poterit increatum ? ) Deinde proposito Servatoris dicto de Angelis semper videntibus faciem DEI , & altero illo , Beati mundi corde , quoniam ipsi DEVM videbunt . Posterius sic exponit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; id est , visionem dicit intellectualem nobis possibilem , & intellectio nem de DEO . Et ad prius rediens , ait , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Subjicit deinde ; Propterea CHRISTVS , nemo , inquit , cognovit Patrem nisi Filius . Quid inquam ? Num omnes in ignorantia sumus ? Absit . Sed nemo ita cognovit Patrem vt Filius . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) sicut igitur viderūt eum multi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( Visione ipsis congruente , seu pro suo captu . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Haec Chrysost. Summa est , DEUM non nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vident creaturae rationales mundae , attamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non accurata illa Divinae essentiae contemplatione & compraehensione , qua Pater Filium , & Filius novit Patrem , sed tantummodo pro captu seu modulo creaturae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Augustinus hac de re antiquiorum Patrum , praesertim Athanasii , Grogorii Nazianzeni , Ambrosii , & Hieronymi doctrinam , cui & ipse consentit , proponens , ait , Epist. 111. Magni quidam viri & in Scripturis Sanctis doctissimi , qui plurimum Ecclesiam & bona s●udia fidelium suis literis adjuverunt , vbi eis occasio data est , dixerunt invisibilem DEUM INVISIBILITER VIDERI . Hoc est per eam naturam quae in nobis quoque invisibilis est , munda scilicet mente vel corde . Idem Epist. 112. seu libro de videndo DEO , ad Paulinam , prolixè contendit nos in statu gloriae , Mentis purae oculis intellectualibus nudè & apertè visuros DEVM in sua natura , in forma DEI sicuti est . Et Augustinum sequuta ferè vniversa Theologorū Schola concorditer docet beatos videre immediatè ipsam DEI essentiam , seu videre DEVM in sua essentia , & non per medium eam representans vel adumbrans , sed per ipsam DEI essentiam , quae immediatè absque vllae similitudine conjungitur intellectui beato , hac eum conjunctione seu visione ( vt vocant ) faciali beatificans . Ita docent Thomas , & Scotus , & Durandus , & alii , in quartum sententiarum , dist . 49. & rursum Thomas in summa part . 1. quaest . 12. Et authoritati Sacrae Scripturae , beatificam visionem DEI sicuti est , facie ad faciem , Sanctis apertissimè promittentis , adjiciunt hanc rationem : Desiderium veraciter piorum ( inquit August . Epist. 112. Cap. 8. ) quo videre DEVM cupiunt , & inhianter ardescunt , non in eam speciem contuendā flagrat , qua vt vult apparet quod ipse non est , sed in eam substantiam qua ipse est quod est . Hujus enim desiderii sui flammam sanctus Moyses fidelis famulus ejus ostendit , vbi ait DEO , cum quo ut amicus facie ad faciem loquebatur , Si inveni gratiam apud te , ostende mihi temet ipsum . Quid ergo ? Ille non erat ipse ? Si non esset ipse , non diceret , Ostende mihi temet ipsum , sed ostende mihi DEVM : & tamen si ejus naturam substantiamque conspiceret , multominus diceret , Ostende mihi temet ipsum . Ipse ergo erat in ea specie qua apparere voluerat , non autem ipse apparebat in natura propria quam Moyses videre cupiebat . Ea quippe promittitur Sanctis in alia vita . Vnde quod responsum est Moysi , verum est , Quia nemo potest faciem DEI videre , & vivere ; id est , nemo potest eum in hac vita vivens videre sicuti est . Et postea eodem libro , cap. 11. In illo ( inquit ) Regno vbi eum videbunt Filii ejus sicuti est . Tum quippe satiabitur in bonis desiderium eorum , quo desiderio flagrabat Moyses , cui loqui ad DEVM facie ad faciem non sufficiebat , & dicebat , Ostende mihi temet ipsum manifestè , vt videam te , tanquam diceret quod in Psalmo ex eodem desiderio canitur , Satiabor cum manifestabitur gloria tua . Beatitudo ( inquit Bonaventura in 4 m Sent. Dist. 49. Art. 1. Quaest. 1. in resolutione ) est sinis satians nostrum appetitum : Beatus non est , ( ait August . lib. 13. de Trinitate , cap. 5. ) nisi qui & habet omnia quae vult , & nihil vult malè . Haec ille . Desiderium igitur videndi DEI essentiam sicuti est , piis mentibus à DEO inditum , non erit inane , sed satiabitur . Alia ratio est , quam adferunt Thomas & Scotus . Thomae verba sunt ( in 4. Sent. Dist. 49. Quaest. 2. Art. 1. ) Si in perfectissima operatione intellectus , homo non perveniat ad videndam essentiam Divinam , ●d aliquid aliud : opportebit dicere quod aliquid aliud est beatificans ipsum hominem quam DEVS . Et cum vltima perfectio cujuslibet sit in conjunctione ad suum principium , sequitur , vt aliquid aliud sit principium effectivum hominis , quam DEVS , quod est absurdum . Scotus ( in 4. Sent. Dist. 49. Quaest. 2. ) similiter Philosophatur ; naturam scilicet intellectualem ( cum sit suprema perfectibilis natura ) non habere vltimam suam perfectionem & beatitudinem nisi in supremo perfectivo extrinseco , non essendo illud realiter , nec habendo illud formaliter sibi inhaerens , sed attingendo illud , & sic habendo modo sibi possibili habendi . Nullam perfectionem intrinsecam beatorum esse beatitudinem , nisi pro quanto immediatè conjungit perfectivo extrinseco , quod est objectum beatificum . Quaestionis superius propositae duos jam expedivimus articulos , nempe DEUM in sua essentia sicuti est videri oculis mentis creatae , visione nuda , aperta , immediata , manifesta , licet plenitudinem Deitatis nulla creatura compraehendat compraehensione illa accurata , qua in Sanctissima Trinitate Pater novit filium & filius Patrem , sed tantum pro modo suo eum perfectè attingant & teneant beatae mentes . Tertia pars omnium difficillima est , de modo quo fit haec visio , pro cujus investigatione , insignem illum librum de videndo DEO scripsit ad Paulinam Augustinus , & scholastici subtiliter exercentur . Neque de eo modestè inquirere , sensumque adeo sacrae scripturae , hanc visionem describentis , sobria sedulitate rimari , inutilis erit curiositas , & ventosa garrulitas , sed pars quaedam conversationis illius Coelestis quam nobis commendant Sacrae Literae , qua mentes nostrae ab omnibus carnis sensibus , quoad ejus fieri poterit , paulisper sevocatae , per hujusmodi Coelestia progymnasmata à sordidis mundi curis ad sublimia erigantur , & beatificae illius visionis suavis meditatio , ad eamue ardens anhelatio , & certa ejusdem exspectatio cogitationes vanas à nobis abigat , mundanas cupiditates excutiat , anxiam rerum fluxarum solicitudinem expectoret , ipsamue mortis , per quam ad hanc beatitudinem transmittemur , formidinem absorbeat . Paulo altius igitur rem cum Augustino repetamus . 1. Videre dicimurea quae sensu corporis percipimus , vt corpora , per quorum etiam imagines quas memoria tenemus , etiam absentia cogitamus . Talis DEI nulla est visio in sua natura , sed tantum in assumpta creatura . Haec DEI VISIO docendi causa dicatur SYMBOLICA . 2. Videmus illa mentis intuitu quae oculis mentis planè praesentia conspicimus , licet corporeos sensus fugiant , nec aliorum de eis testimonio nitamur : sic videt quisque vitam , voluntatem , cogitationem , memoriam , cognitionem , intelligentiam , scientiam , fidem suam , & quicquid aliud mente conspicit , atque ita esse non tantum credendo , sed planè videndo non dubitat , certa scientia & clamante conscientia . Hoc modo viatores DEUM non videmus . Haec est VISIO INTVITIVA . 3. Videmus & ea quae neque corporis sensibus , neque animi contuitu , in ejusdem rei quae cognoscenda est , evidentia , percipimus ; sed ex iis quae vidimus cogitatione vtcunque formamus , & memoriae commendamus , quo recurramus cum voluerimus , vt illic ea , vel potius qualescunque eorum imagines quas ibi fiximus , similiter recordatione cernamus . Hujusmodi Visione ratiocinativa DEUM vident viatores ex intuitu operum divinorum , formantes de DEO veros licet inadaequatos conceptus . Idque via triplici , viz. Caussalitatis , Eminentiae , & Negationis seu remotionis . Nam invisibilia DEI a creatione mundi per ea quae facta sunt conspiciuntur : aeterna scilicet ejus tum potentia tum divinitas , vt monet Apostolus ad Romanos , cap. 1. vers , 20. Haec via est Caussalitatis , ab effectis ad causam . Altera est Eminentiae , qua colligimus & cogitamus , quicquid entitatis , bonitatis , & perfectionis est in creatura quacunque vel in omnibus creaturis , id totum esse eminentius in DEO . Ne vero quicquam DEO nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribuatur , accedit Via Negationis seu remotionis , per quam ab illo removemus ea quae ei non conveniunt : ad quam pertinet illud Damasceni , lib. 1. Orthod . Fidei . cap. 4. De DEO non possiumus scire quid est , sed solum quid non est : & quod scitè scripsit Autor operis de cardinalibus CHRISTI operibus ( quod Cypriano tribuitur ) in praefatione ; Affirmatio de DEI essentia in promptu haberi non potest : neque ' definibilis est Divinitas : sed verius sinceriusque remotio indicat negando quid non sit , quam asserendo quid sit . Quoniam quicquid sensui subjacet , illud esse non potest quod omnem superat intellectum . Quicquid audiri vel videri vel sciri potest , non convenit majestati . Hebes est in hac consideratione omnis acies sensuum , & caligat aspectus . 4. Est & visio fidei per fidem : solo nixa testimonio Verbi DEI , cui de DEO , asserenti aliquid credimus . De qua Hieronymus dixit , tunc mente cerni DEUM quando invisibilis creditur . Viatores per fidem incedimus , non per aspectum ( 2. Cor. 5.7 . ) Non est de DEO ( inquit Hilarius ) humanis judiciis sentiendum : neque enim nobis ea natura est , vt se in coelestem cognitionem suis viribus efferat . A DEO discendum est , quid de DEO intelligendum sit , quia non nisi se autore cognoscitur . Adsit licet secularis doctrinae elaborata institutio , adsit vitae innocentia , haec quidem proficient ad conscientiae gratulationem , non tamen cognitionem DEI consequentur . Haec Hilarius Pictaviensis , lib. 5. de Trinit . Ubi mox subjicit , Loquendum ergo non aliter de DEO est , quam vt ipse ad intelligentiam nostram de se loquutus est . BEATIFICA ILLA , quam expectamus , VISIO , nec symbolica est , nec ratiocinativa , neque fidei , sed est INTUITIVA , seu facie ad faciem ; non specularis & aenigmatica , qualis est cognitio viatorum , sed perfecta . Ex parte enim cognoscimus , & ex parte prophetamus ; cum autem venerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod perfectum est , tunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ex parte est abolebitur . Quaeritur jam quid sit illa i●tuitiva DEI visio . Aug. lib. 12. de Genesi ad literam . Cap. 27. Sic intelligendum arbitror quod de Moyse scriptum est , concupiverat enim , vt in Exod. legimus , videre DEVM : non vtique sicut viderat in monie , nec sicut videbat in tabernaculo , sed in ea substantia qua DEVS est , nulla assumpta corporali creaturae , quae mortalis carnis sensibus praesentetur : neque in spiritu figuratis similitudinibus corporum : sed per speciem suam quantum eam capere creatura rationalis & intellectualis potest , sevocata ab omni corporis sensu , & ab omni significativo aenigmate spiritus . Haec ille . Intuitiva DEI visio est , sicut ex praemissis jam liquere arbitror , intellectualis , manifesta , & symbolis imaginibusue atque externis omnibus testimoniis nuda , ipsius Divinae Effentiae immediata contemplatio . Qua descriptione excluditur etiam intermedia species intelligibilis . Quae licet sufficiat cognoscendae craturae ; nulla tamen forma creata potest esse idonea species seu similitudo repraesentans videnti DEI essentiam . Quia sola essentia DEI est infinita , & est ipsum suum esse , neque potest nisi admodum deficienter repraesentari per creatam speciem : nec tali specie indiget , potens per se intellectum possibilem facere intellectum actu , qui est unicus specierum intelligibilium vsus . Unde detegitur & aliud discrimen ; nam species intelligibiles informant intellectum actu intelligentem : DEITAS verò eis non egens , licet perfectius per modū objecti intelligibilis seipsa conjungatur cum intellectu , vt ipsa sit id quod intelligitur , & quo intelligitur ; Non tamen est vera forma intellectus nostri , neque ex ea & intellectu nostro efficitur vnum simpliciter , sicut in naturalibus ex forma & materia naturali ; sed proportio Essentiae Divinae ad intellectum nostrum est , sicut proportio formae ad materiam , vt loquitur Thomas in 4. Sent. Dist. 49. Quaest. 2. Art. 1. Si quaeras , quid in hac Visione intrinsecum habeat mens beata ; Respondet Thomas , ( Part. 1. Quaest. 12. Art. 2. & in 3. Sent. Dist. 14. Quaest. 1. Art. 3. ) habet Lumen Divinae gloriae confortans & perficiens intellectum ad videndum DEUM . De quo dicitur in Psalmo ; In lumine tuo videbimus lumen . Hoc lumen Bonaventura ( in 4. Sent. Dist. 49. Art. 1. Quaest. 1. ) vocat Influentiam DEI in animam , quae est ipsa Deiformitas , & satietas . Haec tamen Deiformitas non in similitudine DEI objectiva consistit , seu specie intelligibili DEVM repraesentante , sed in ipsa operatione seu visione , qua mens DEVM videndo attingit eiue immediatè conjungitur . Nam ( vt monet Thomas in 3. Sent. Dist. 14. Quaest. 1. Art. 3. & Quaest. 2. Art. 1. ) omnis intellectus creatus qui videt essentiam DEI , videt eam sine aliqua mediante similitudine : qui autem cognoscit DEVM per similitudinem aliquam , sive impressam , sive a rebus acceptam , non videt essentiam DEI : sed ad hoc quod videat DEVM oportet vt ipsa DEI essentia conjungatur intellectui vt forma qua cognoscit determinatè . Innuere videtur Thomas , ( ibi Quaest. 1. Art. 3. ) lumen gloriae perficiens intellectum possibilem ad cognoscendum DEI essentiam , esse Habitum quendam in intellectu . Si inesse intelligat per modum habitus , quamvis habitus propriè dictus non sit , consentit cum Scoto , qui habitum ipsa visione priorem , aut ab ipsa visione distinctum negans ( in 3. Sent. Dist. 14. Quaest. 2. Num. 3. & 8. ) sufficere docet ipsam mentis DEVM videntis operationem seu visionis actum , qui est ita permanens in intellectu sicut habitus , adeoue habet perfectionem actus primi & secundi , permanens semper ex praesentia perpetua objecti beatifici , absque qua non permaneret vel actus vel habitus . Non opus esse aliquo lumine intellectum ad videndum DEI essentiam perficiente , tanquam forma absoluta alia a visione : tum quia ipsa visio est lumen perfectum : tum quia essentia Divina est lux summa ex se , & de se intelligibilis , & de se perfectissimè motiva intellectus ad actum intellectionis seu visionis , ita vt nullum lumen requirat cooperativum sibi . Ideo alibi idem Scotus ait ( in 4. Sent. Dist. 49. Quaest. 2. Num. 9. ) Essentia Divina illabens potentiae intelligenti , perficit eam tanquam causa extrinseca , vt objectum : & perficit eam formaliter , per formam causatam , quae est OPERATIO attingens ipsam vt objectum . Et Num. 27. ibidem ; Excepta relatione , vltima perfectio intrinseca beati , & proxima objecto beatifico , seu immediatissimum conjungens , est operatio . Haec Scotus . Pro lumine gloriae , tanquam non necessario , Durandus ( in 4. Sent. Dist. 49. Quaest. 2. ) substituit remotionem duntaxat omnium impedimentorū , vt solam necessariam ad immediatam visionem DEI. Et Ioannes Major , in 3. Sent. Dist. 14. Quaest. 2. postquam dixit lumen gloriae ponendum esse in omni anima beata , nec posse intellectum creatum , de communi lege , videre DEVM sine aliquo habitu , hoc est sine lumine gloriae : & id ipsum confirmavit ex Clementinis , Tit. de Haereticis , Cap. Ad nostrum . Ubi Haereticum esse decernitur , si quis dixerit animam nō indigere lumine gloriae ipsam elevante ad DEVM videndum , & eo beatè fruendum . Postquam , inquam , lumen gloriae asseruit Major , mox ibidem subjicit , posse DEVM supplere causalitatem luminis gloriae ( si quam habeat ) quod homo DEVM videat : partialiter illam visionem producēdo , absque hoc quod lumen gloriae concurrat . Item , posse illam qualitatem quae est lumen gloriae stare in intellectu , absque hoc quod illum habitum habens DEVM videat : posse enim prius stare sine posteriore . Haec Major . Quod autem illam Clementis Papae quinti & Concilii Viennensis determinationem attinet , patet ex loco citato Clementinarum , eam opponi illorum duntaxat errori qui asserebant quamlibet intellectualem naturam in seipsa naturaliter esse beatam : nec indigere actione DEI , quo solo faciente videri potest ipsius essentia : qui error evertitur sufficienter , etiamsi teneatur doctrina Scoti & Durandi , habitum luminis gloriae alium ab ipsa visione beatifica negantium : sufficit enim agnoscere actum seu operationem esse DEI donum , qui operatur in nobis & velle & operari . Quod & ipse docet , Scotus in 3. Sent. Dist. 14. Quaest. 2. Num. 4. vbi docet Visionem Beatificam nō posse inesse humano intellectui ex naturalibꝰ suis , vel ex causa naturali ; nec posse inesse , nisi à Deo causante istam visionē immediatè & supernaturaliter . Et Durandus in 4. Sent. Dist. 49. Quaest. 2. § . 24. vbi profitetur hanc immediatam visionem fieri non secundum ordinem naturae , sed secundum ordinem Divinae gratiae . Et § . 28. vbi hanc rationem reddit diversorum graduum beatitudinis Coelestis , etiam absque illo habitu luminis gloriae , quamvis inter intellectus humanos non sit gradus majoris & minoris perfectionis , & essentia Divina eodem modo & aeque immediatè cuilibet intellectui beato repraesentetur , atque adeo non sit differentia vel ex parte intellectus recipientis , vel ex parte objecti praesentati : his , inquam , non obstantibus , hanc diversorum graduum beatitudinis inter homines , & aequationis hominum cum Angelis , rationem reddit Durandus , quia nihilominus DEVS potest perfectiorem actum intelligendi influere vni quam alteri , & homini quam Angelo , & sic poterit vnus homo esse beatior altero , & aequè beatus cum Angelo , ( quamvis habente naturaliter intellectum humano praestantiorem ) vel beatior ipso , secundùm diversitatem perfectionis actus intelligendi impressi huic vel illi . Re convenit Durando cum Scoto : vterque enim ponit operationem , & haec impedimentorum postulat remotionem . Nec dissentiunt Thomas & Bonaventura & Clemens , si lumen gloriae & influentiam & Deiformitatem exponas operationem mentis , Divino munere datam , & instar habitus permanentem in mente intuente Divinam essentiam , sese immediatè repraesentantem & menti conjungentem : quae operatio dici potest lumen & influentia & Deiformitas , quia est DEI donum , menti intrinsecum , conjungens eam cum DEO immediatè . Scotus in 4. Sent. Dist. 49. Quaest. 12. Arg. 5. objicit sibi , posse DEVM in vita mortali immediatè cognosci per actum fidei . Et respondet , posse quidem cognosci & diligi hic immediatè ; tamen in communi & confusè : talem autem dilectionem & notitiam non esse vltimam beatitudinem possibilem homini ; sed hanc consistere in cognitione intuitiva clara , & dilectione correspondente . Haec pauca de modo hujus ineffabilis visionis suggessisse sufficiat . Tandem superest , vt dicamus quo sensu etiam intellectui humano vel Angelico invisibilis sit DEUS . Haec etiam pars breviter absolvenda est . Quatuor tantum invisibilitatis hujus gradus strictim indicabo . Primus gradus est , Viatoribus ex lege communi non datur videre DEI essentiam , sed Patriae haec visio reservatur , vt docent passim Sacrae Literae . Dixi , ex lege communi , quia , vt nulla moveatur ( certè nulla moveri debet ) controversia de DOMINO nostro IESU CHRISTO , qui ipse totaue ejus vita ingens fuit miraculum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simul Viator & Compraehensor , vt rectè observarunt Petrus Lombardus , 3. Sent. Dist. 16. & Bonaventura ibidem Art. 2. Quaest. 2. in Resolutione . Et Thomas in 3. Sent. Dist. 15. Quaest. 3. Art. 2. Et in Summa , 3. Part. Quaest. 15. Art. 10. & alii : vt inquam conticescat omnis de CHRISTO dubitatio ; existimarunt quidam Veteres Patres , eosque sequuti Scholastici Theologi , visam esse Mosi adhuc in itinere constituto DEI essentiam , quia de eo dicit DOMINUS in repraehensione Aaronis & Mariae , Mosi autem per speciem , non per aenigmata , & gloriam DOMINI videbit . Idem de Paulo sentiunt in tertium Coelum rapto . Nempe , si eis tunc concessa est ea visio , miraculum fuit . De quo ita disserit Augustinus , Lib. de videndo DEO , sive Epist. 112. Cap. 13. Potest ( inquit ) movere , quomodo jam ipsa DEI substantia videri potuerit à quibusdam in hac vita positis , propter illud quod dictum est ad Moysen , Nemo potest videre faciem meam , & vivere : Nisi quia potest humana mens divinitus rapi ex hac vita ad Angelicam vitam , antequam per istam communem mortem carne solvatur . Sic enim raptus est qui audivit illic ineffabilia verba quae non licet homini loqui : vbi vsque adeo facta est ab hujus vitae sensibus quaedam intentionis aversio , vt sive in corpore , sive extra corpus fuerit , id est , vtrum sicut solet in vehementiori ecstasi , mens ab hac vita in illam vitam fuerit alienata , manente corporis vinculo , an omnino resolutio facta fuerit qualis in plena morte contingit , nescire se diceret . Ita fit vt & illud verum sit quod dictum est , Nemo potest faciem meam videre , & vivere , quia necesse est abstrahi ab hac vita mentem , quando in illius ineffabilitatem visionis assumitur ; & non sit incredibile quibusdam Sanctis nondum ita defunctis , vt sepelienda cadavera remanerent , etiam istam excellentiam revelationis ●jus concessam fuisse . Haec Augustinus . Ex ea revelationis hyperbole , Moysi & Paulo , in itinere , prae aliis meris hominibus viatoribus , concessa , exstitit illa zeli probè oculati stupenda flagrantia , & charitatis altê volantis pernix sublimitas , qua pro DEI gloria , & populi Israëlitici salute , Moses de DEI libro deleri , & Paulus anathema à CHRISTO esse , intrepidè exoptarunt . Secundus gradus est ; Haec visio solis conceditur mundis corde , juxta illud , Beati mundi corde , quoniam ipsi DEVM videbunt . Ab hac igitur visione Diabolus & omnes angeli ejus , & omnes cum eis impii sine vlla nebula dubitationis exclusi sunt , quoniam mundo corde non sunt . Verba sunt Augustini , Lib. de videndo DEO , Cap. 11. Unde etiam ( vt idem monet Cap. vlt. ) sine vlla dubitatione perspicimus , ad videndum DEUM , per ejus auxilium cor mundum nos debere praeparare . Pacem ( inquit Apostolus ) sectamini cum omnibus , & sanctimoniam , sine qua nemo videbit DOMINVM . Tertius gradus est ; DEUM non vident miseri , nam fugat omnem miseriam haec beatifica visio , juxta illud ; Laetitia sempiterna super caput eorum : Gaudium & laetitiam appraehendent , fugientque tristitia & gemitus . Item ; Non occidet vltra Sol tuus , & Luna tua non deficiet : quia DOMINVS erit tibi in lucem sempiternam , & completi erunt [ seu finientur ] dies luctus tui . Item ; Absterget DEVS omnem lachrymam ab oculis eorum : & mors non erit amplius , neque luctus , neque clamor , neque labor erit amplius . Horum insignem quidem arrham & dulces primitias largitur DEUS Ecclesiae peregrinanti : ( sicut in illustri suo in Apocalypsin Cōmentario Reverēdissimus Genitor meus luculenter docuit ) gloriosa tamen plenitudo , seu beatifica perfectio in Patria demum obtinetur . Se de Mose & Paulo objiciatur , quod non obstāte illa visione quae ipsis cōcessa est , cum multis tamē necesse habuerint conflictari miseriis : Respondeo ; Durante illa visione , nullo afficiebantur dolore , nam vires inferiores omnino à suis actibus abstrahebantur in illo raptu Pauli , vt rectè monet Thomas , in 3. Sent. Dist. 15. Quaest. 2. Art. 3. Et ex ipsis Apostoli verbis manifestum est . Id ipsum verisimile est & Mosi contigisse . Durandus visionem illam Paulo concessam ait fuisse per modum passionis transeuntis , non autem per modum habitus permanentis , quomodo se habet Visio Beatorum in Coelis , in 3. Sent. Dist. 16. Quaest. 2. § . 7. Et Ioannes Major ait Mosen & Paulum vidisse DEVM in vita raptim , in 3. Sent. Dist. 14. Quaest. 1. Idcirco Paulus profitetur se nondum compraehendissè , PHILIP . 3. Nempè , permanenter , vt beati & perfecti . At inquies , CHRISTVS habens Visionem Beatificam per modum habitus permanentis , multos interea sentiebat dolores , tempore suae mortalitatis . Respondeo ; CHRISTVS solus simul Viator & Compraehensor , habuit simul bona viae quaedam , vt gratiae plenitudinem ; & bona Patriae , vt non posse peccare , & DEI perfectam contemplationem ; & quaedam etiam mala viae , vt afflictiones , & mortalitatem : vt rectè monet Petrus Lombardus , lib. 3. Sent. Dist. 16. Verum est ( inquit ibi BONAVENTVRA ) quod beatitudo miseriae opponitur secundùm legem communem , & non reperitur in aliquo simul gloria cum miseria . Et ratio hujus est , quia vnusquisque est in vno statu , non in duplici : sed quoniam CHRISTVS in duplici statu erat , vel quasi rationem tenebat duplicis personae ; sicut in CHRISTO status est compossibilis statui , sine repugnantia , sic beatitudo cum miseria . Et paulò superiùs , ibidem dicit BONAVENTVRA ; Fuisse in anima CHRISTI , secundùm eandem potentiam , & secundùm eundem statum potentiae , dolorem & gaudium , ita vt nec dolor superveniens discontinuaverit gaudium , sed simul fuerit ; nec iterum ( quod majus est ) dolor intensus valdè , fecerit gaudium esse minùs perfectum . Dolorem autem illum , & gaudium in CHRISTO , non habuisse contrarietatem , sed vnum fuisse materiale respectu alterius , & ideo simul eidem inesse potuisse , quia ex hoc ipso CHRISTVS gaudebat in DOMINO , quo sentiebatse pati & dolore pro DOMINO . Sicut etiam in vero poenitente videmus , quod simul doleat , & de dolore gaudeat . Haec BONAVENTVRA , in 3. Sent. Dist. 16. Art. 2. Quaest. 2. Sic THOMAS de eodem CHRISTI dolore eodemue gaudio disserens ; Qui tamen ( inquit ) dolor erat quodam modo materia gaudii fruitionis , in quantum gaudium illud se extendebat ad omnia illa quae appraehenduntur vt DEO placita . Et sic patet quod dolor qui erat in anima CHRISTI nullo modo gaudium fruitionis impediebat , neque per modum contrarietatis , neque per modum redundantiae , &c. Haec THOMAS , in 3. Sent. Dist. 15. Quaest. 2. Art. 3. Fuit hoc in CHRISTO speciale miraculum quod gloria animae non statim redundaverit in corpus , sed fuerit aliquamdiu mortale , & quod cum Visione Beatifica dolorem passa sit ipsa ejus anima ; vt rectè observat SCOTVS , in 3. Sent. Dist. 16. Quaest. 2. Num. 5. Et Dist. 18. Quaestione vnica , Num. 15. vbi ait ; Gloria & impassibilitas corporis & animae infuissent CHRISTO in primo instante vnionis , nisi per miraculum fuissent prohibita . Et paulò post , ait CHRISTVM affectione justitiae fuisse summè conjunctum fini , ita vt nullo modo posset injustè velle vel peccare , attamen quoad affectionem commodi , nondum fuisse summè conjunctum , sed potuisse aliquid pati contra affectionem commodi , & illud CHRISTUM potuisse ordinatè velle , & acceptare , & ita mereri : secus ac se habet in aliis beatis , quibus nullum occurrit in Patria objectum , quod affectione commodi , tanquam sibi incommodum aversentur , & affectione justitiae meritoria amplectantur , ideoque sunt jam prorsus extra statum merendi . Non sic olim CHRISTUS qui secundùm aliquid , fuit in statu Via●oris , & nondum omni modo in termino . Ideo passiones illas , ob nullum ipsius peccatum ei debitas , à quibus per affectionem commodi naturaliter atque irrepraehensibiliter abhorrebat , voluntariè atque obedienter suscipiendo per affectionem justitiae , verè merebatur ; sicut rectè docet SCOTVS , Quaestione proximè citata . Nunc autem , postquam Viator esse desiit , cessante miraculo illo quod corporis & animae impassibilitatem impediebat , non est amplius in statu merendi ; vt monet THOMAS , Part. 3. Quaest. 19. Art. 3. ad primum . Passiones illae CHRISTI temporariae non constituebant miserum , nam erant etiam voluntariae , & meritoriae , & materia gaudii : ideoue Visionis Beatificae laetitiam non impediebant , non minuebant : vnde stat assertio nostra , de tertio gradu invisibilitatis ; DEVM non vident miseri . Et quod diximus , Fugari visione hac omnem miseriam , id intelligendum est , de lege communi , nisi beatitatis hujus redundantia , quae omnem prorsus excluderet miseriam , per miraculum impediatur , quemadmodum in CHRISTO ad tempus contigit . Quartus denique gradus est , Quod ( sicut superius Chrysost. Ambr. & Aug. monebant ) ne à puris quidem & beatis mentibus ea quae in DEO habitat plenitudo perfectè compraehenditur , id est , ( vt rectè explicat THOMAS , in 3. Sent. Dist. 14. Quest. 2. ) Secundùm totam rationem suae cognoscibilitatis . Quamvis enim anima CHRISTI , & omnis beata anima , videat totam essentiam DEI , quia tamen efficacia intellectus creati videntis DEUM , non adaequatur objecto quod videtur , ideo etsi videt totam DEI essentiam , ( quippe quae impartibilis est ) non tamen eam totaliter videt ; id est , ita vt visibilitas objecti non excedat modum videntis , sed videns ita perfectè videat , sicut res perfectè visibilis est . Nullus enim intellectus creatus potest essentiam DEI totaliter videre : quia ejus efficacia non est tanta in intelligendo , quanta est veritas sive claritas Divinae Essentiae secundùm quam visibilis est : Quod solius Divini est intellectus : & ideo ipse solus seipsum totaliter cognoscit ; vt accuratè atque appositè argumentatur THOMAS , loco citato . Beati plenitudinem Divinae Essentiae non compraehendunt secundùm perfectionem objecti quod videtur ; DEUM tamen vident perfectè in vltima perfectione videntium . Nullus in viso terminus , nullus videnti defectus . Manet in nobis gaudium DOMINI nostri , etiam in agone adhuc constitutis : quanto magis in statu gloriae permanebit in nobis in secula feculorum ? Attamen non dicit DOMINUS servo bono & fideli , intret in te gaudium meum : quamvis intimos animi recessus penetret ineffabilis illa laetitia : sed , Intra in gaudium DOMINI tui . Nam sicut aves in aërem , & pisces in oceanum , ita in aeternum illum gaudium intrant beati , eoue implentur , licet ejus immensitatem non compraehendant , fed ab ea potiùs compraehendantur . Unde rectè THOMAS ait , gaudium beatorum esse perfectè plenum , & etiam superplenum , ex parte ipsorum gaudentium , quia plus obtinebunt , quàm desiderare suffecerint sive valuerint : & hanc esse mensuram illam bonam & supereffluentem , quae danda promittitur in sinum eorum . At ex parte rei , de qua gaudetur , cum illud sit plenum gaudium quo de ea gaudetur pro dignitate ipsius rei , ita vt rei dignitatem gaudium adaequet ; hoc sensu solum DEI Ipsius gaudium esse plenum de se ipso , quia solum gaudium DEI est infinitum , & infinitae bonitati DEI aequale . Quia autem nulla creatura est capax gaudii de DEO ei condigni ; inde esse quod istud gaudium omnino plenum non capiatur in homine , sed potiùs homo intret in ipsum ; secundùm illud MATTH . xxv . Intra in gaudium DOMINI tui . Haec THOMAS , 2ª 2 ae Quaest. 28. Art. 3. in corpore articuli . Nullum est visionis hujus taedium : sed perfecta atque indefessa delectatione ac plenitudine in infinito inexhaustae beatitudinis oceano semper deliciantur beati Spiritus . Vident semper , & videre desiderant , sine anxietate desiderant , & sine fastidio satiantur . Iuvat hic exclamare , beati mundicordes , quoniam ipsi DEUM videbunt . Illa namque visio DEI ( inquit AVGVST . ) tantae pulchritudinis visio est , & tanto amore dignissima , vt sine hac quibuslibet aliis bonis praeditum atque abundantem non dubitet Plotinus infoelicissimum dicere . Haec AVGVST . Lib. 10. de Civitate DEI , Cap. 16. Duo sunt ( inquit idem AVGVST . super magnificat ) quae Angelorum & hominum beati spiritus in illo fonte boni aeterna contemplatione hauriunt , incompraehen●ibilis scilicet Majestas DEI , & ineffabilis bonitas . Quarum alterum castum timorem gerit , alterum dilectionem parit , pro Majestate Venerantur DEVM , & pro bonitate amant : ne vel dilectio sine reverentia dissoluta sit , vel reverentia sine dilectione poenalis . Haec est illa visio facie ad faciem , quae summum praemium promittitur justis , vt loquitur AVGVSTINVS , Lib. 1. de TRINIT . Cap. vlt. Haec mensura voti , vigiliarum hic nostrarum finis , haec meta laborum est . Tunc experiendo cognoscemus illam laetitiae plenitudinem , de qua PSALTES ait , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . PSAL. xvj . vlt. Et repetit PETRVS , ACT. ij . 28 . Tunc justi fulgebant sicut Sol in Regno Patris eorum ( MATTH . xiij . ) Putas qualis tunc erit splendor animarum , quando solis claritatem habebat lux corporum ? AVG. SERM. 35. de verbis Apostoli . Nec solum firmamento , stellis , soli , sed etiam claritati Angelicae decor illius pulchritudinis electorum comparatur : erunt enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , DEO similes per beatificam DEI visionem , 1. IOANN . 3.2 . In ea foelicitate ( ait AVG. Lib. 13. de TRINIT . Cap. 7. ) quicquid amabitur aderit , nec desiderabitur quod non aderit : omne quod ibi erit , bonum erit , & summus DEUS summum bonum erit , atque ad fruendum amantibus praesto erit , & quod est omnino beatissimum , ita semper fore certum erit . CLEMENS PAVLI Apost . Discipulus in sua ad CORINTH . Epistola , sive quicunque Autor fuit Epistolae illius qui ROMANO illi CLEMENTI tribuitur ; Clamemus ( inquit ) ad eum ardenter , vt participes fiamus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dicit enim , oculus non vidit , nec auris audivit , nec in cor hominis ascendit , quae praeparavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expectantibus eum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; id est , Quam beata , dilecti , & mirabilia sunt dona DEI ! Vita in immortalitate , splendor in justitia , veritas in libertate , sides in confidentia , temporantia in sanctitate , & haec omnia sub intellectum nostrum cadunt . Quenam igitur sunt quae praestolantibus eum praeparantur ? Sanctus Opifex & seculorum Pater , quantitatem & pulchritudinem eorum novit : nos igitur , vt promissorum donorum participes fiamus , in numero expectantium eum reperiri , seriò contendamus . Haec ille . Unusquisque nostrum cum PSALTE oret ; Memento mei , DOMINE , in beneplacito populi tui : visita me in salute tua . Vt videam bonum electorum tuorum , vt lae●er in laetitia gentis tuae , & glorier cum haereditate tua . Hoc nobis benignè largiatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEUS Salutis nostrae , per DOMINUM nostrum IESUM CHRISTUM , qui mortem quidem destruxit , vitam autem atque incorruptibilitatem in lucem per Evangelium produxit . Cui cum Patre & Spiritu Sancto , indivisae Trinitati , vni verò DEO , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Coelestes Angelorum Myriades , beati justorum consummatorum Spiritus , vniversa Primogenitorum , qui in Coelis conscripti sunt Panegyris & Ecclesia , omnia deniue opera ejus , Seraphicum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & immortale concinant HALLELVIAH . Amen : & Amen . EPITAPHIA METRICA . VIRI OPTIMI & INTEGERRIMI , PATRICII FORBESII , EPISCOPI ABERDONENSIS , IN SUPREMO SENATV CONSILIARII REGII , COMARCHAE A CORSE , &c. EPICEDIUM . SI quid ab ingenio liceat sperare , vel vsus Addere ; si vigiles curae , labor improbus , aegram Sollicitare queant crudeli vulnere mentem ; Sive quis Ausonio plectro , fidibusue canoris , Aut Graio tonet ore potens , fandive peritus Sermones referat quos infans audiit orbis : Hîc sese accincti sistant ; hôc carmine vires Intendant mecum socias : moestaue cupresso Praesulis incingant feralia busta : supremi Temporis officium sic admonet ; ille molestis Liber agit curis , exoptatamue quietem Attigit ; haud tacitis hoc immedicabile damnum Quaestibus , elapsum compresso transeat ore . At non Castalios latices , Ephyraea fluenta Poscere fas animo ; non Cyrrham perue sonantem Flectere Pernassum gressus : hinc cuncta prophana Arceo : sit mihi dux magno qui praesidet orbi ; Ille hominum pecudumue sator , sator ille volucrū , Aeolii qui flabra noti , tumidasue procellas Temperat , & rapidi sternit vada concita Nerei . Grampiacis devexa jugis loca , frigida coelo , Difficiliue solo , septem subjecta trioni ; Unde vel Eridani nescit vel flamma Canopi Conspicier , saevit campis vbi Caurus apertis , Quis putet herois tanti natalibus omnem Ponè Caledoniam liquisse ; hinc divite vena Illuxisse orbi ingenium mirabile , cunas Hos habuisse lares , surgens vbi proxima coelo Marria , ( robustis laudata & foeta colonis ) Piniferas aperit rupes ; mitescere sensim Incipiens , terras Cereri camposue relinquit , Quam Dea praecingens , rapido petit aequora cursu , Limpidus , illimis , puro liquidissimus amne . Cardine sed Boreae foelicia rura pererrat Dona , recurvatis ludens per gramina ripis . Sic te Dalmatici montes Hieronyme ; sic te , Qui Buchanane feris sublimi sidera plectro , Asperioris agri Levinia protulit ; at nunc Ausonios revocas dubia ad certamina vates . Quid referam Thebas , Ascramue , & maxima famae Nomina , quae propriis tantum debentur alumnis . Iam si nobilitas placeat , si stemmata famae In censum veniant , claris majoribus , illis Haud indignum atavis , haud inferioribus ausis , ( Nil opus acciri falsae praeconia linguae ) FORBESIDÛM domꝰ hunc generosi sanguinis altrix Edidit : hanc plebis sortem & communia vulgi Iura supergressam factis audacibus , omni Cum procerum coetu stupuit rex maximus , vnde PATRICIVS collatus honos : nec nupera facta Hoc peperere decus , longis annalibus ista Credita sunt , secli veteris melioribus annis . Sic neque degeneres sese ostendere nepotes , Armatas acies campis immittere , ferro Exercere manus ausi , civilibus armis Tisiphone nostras quateret cum barbara vires . At postquam arctois fulsit regionibus astrum Pacificum , cujus praesens reverentia bellum Depulit , atque faces belli , Mars impius orbe Exulat è nostro , peregrinas vectus ad oras . Hoc fatis IACOBE tuis regum optime debet Pacis hyperboreae vinclum , pax reddita nobis . Sic posita feritate omnes mansuevimus , omnes Diversis agimur studiis , sua cuiue voluptas . Pars Themidis streperiue fori subsellia tentat : Pars Phariis numeris vigilat , magniue recursus Explorare poli : veteris pars dogmata Coi Indagare senis , juvat ars ex arte medendi : Hi sua rura colunt , validisue ligonibus instant . Oceanus placet his ; per stagna immensa profundi Consectantur opes , nec terrent proxima lethi . Et non exiguus populus , quem taedia vitae Otiaue exagitanr , cupidè nova praelia poscens Exulat , atque aliis Martem vestigat in oris , At non FORBESIO stadio decurrere tali Fert animus ; dura placitum sudare palaestra . Ergo cupita sibi indicens certamina , nulla Tempora , nil nimium procrastinat , incitus , ardens , Legibus obsequitur quos dixerat ipse ; profunda Hinc probitas gemina diffusa propagine sanctum Altius impellit pectus ; natura ministrat Et consuetudo duplici munimine vires . Nil quod dedeceat factum : morum integer , aevi Integer : innocuis vix laxat frena juventae Deliciis , canus studiis lanugine prima : Atque inclinati reparator plurimus aevi . Rara quies , comis gravitas , tranquilla serenae Temperies frontis , parcis dapibusque , profundo Nunquam mersa mero sunt pocula , nulla prophanis Gratia convivis , castus sermonibus , asper Et castigator tristis peccantis amici . Non animo indulsit sectari Heliconia serta : Displicuitue comis necti Phoebeia laurus . Et dedignatus Themidis fora , Paeonis artes , Nec Chaldaeorum damnata scientia cordi est . Sed vegetum ingenium regerens ad originis altae Semina , coelestûm vetera ad primordia rerum Fert avidos passus , animoue oculisue salutis Autorem agnoscens , coelo defixus inerrat . Et labefacta gemens pietatis germina ; laxis Moribus indomito pereuntia secula luxu , Hinc caligantes sensus , mentisue veternum , Et libertatis quaesito nomine certum Exitium , serpente malo , crescente ruina , Indoluit miseris , sacrisue operarier infit . Primaue cura fuit divini nectaris haustu Perfudisse lares ; mox proxima limina sacrae Aedis inexhaustae senserunt fulmina linguae . Ac veluti occulto quae fulvi vena metalli Monte latet , vel quae nescitur clausa profundo Gemma mari , nullos hominum poscuntur in vsus : Eruta diversis ludunt , capiuntue figuris . Talis erat , nondum curis immissus apertis , Divitiis opulens tacitis , tectoue metallo . Agnitus extractus placuit , penitusue probatum Ambitiosus honos nulla ambitione peritus Consequitur , sacer ordo premit , celsiue fatigat Imperii diadema tenens ; communia vota Contulit haud tacitum justa ad suffragia vulgus . Infula sacra sacris manibus collata , decoram Canitiem velat ; sed non hic limes honorum Constitit , ille artes atque haud vulgariter artes Edoctus princeps , quibus est Respublica sospes , Addidit augusti fastigia celsa senatus : Arbitrium patuit rerum , penetralibus altis Curia suscepitque lubens ; arcanaque regni Cum patribus consors consortibus ardua tractat . Non tamen ingenium ( tanta est constantia ) cedit Dulcibus illecebris , aut pondere victa laborat Ignea vis animi , curis gravioribus impar . Et quanquam illicibus certaret curia fallax Obsequiis tentare gradus , non fulgor honorum Emollit rigidum & non exorabile pectus . Illius infixum cordi , placet vna voluptas Excubias agitare gregi , vigilantia semper Lumina , custodes oculos praetendere : si quem Devius error agat , reducem mox sistere ; si quid Collapsum offendat mox instaurare ; labori Parcere difficilis , Pastorum munia recti Iudicii trutinans examine ; pellere segnes , Emeritos donis meritisque ornare trophaeis . At non illa meae pavidae constantia mentis , Ut te digna canat , ( magni haec sunt munia vatis , Et mihi desue●as Musas revocare molestum Implicito curis gravioribus ) aut mea vires Sufficiunt in vora leves , vt grandia rerum Exequar inculto versu ; violare pudorem Hoc erit , atque tuae maculas adspergere famae . Nec tua 〈◊〉 minibus vita indiget ; error amoris Pierios agitat numeros : tu solus inani Nec strepitu crescis verbo●um , nec tibi livor Pallidus emeriti decerpit culmen honoris . Audax morte tua dissolvo vincula linguae Libera , non calamo venali posco laborum Praemia , non vocis pretium , pretiosius auro Sit mihi vera loqui , poscunt tua funera verum . At quae saepe meo volvi sub pectore , quaeque Faucibus errabant dubiis , audita severo Illa supercilio tibi fastidita , supremo Fas cineri , fas exequiis , moestoque sepulchro Promere , fas nato tanti solatia luctus Quaerere , quo vivis redevivus , sospite nulla Busti damna feres , nulla damnabere longi Temporis invidia , seris memorabere seclis . Aeternumque manent victura volumina , culti Ingenii decus , & priscos referentia mores . His commissa tuae quondam tot millia curae Pascis adhuc dapibus , plenis laticesque ministras Gurgitibus , nec sola tui provincia nostra Sentit opes calami , sed Tethys quicquid amaris Cingit aquis , gelidae porrecta per vltima Thules Litora diversam Rutupini ad marginis oram . ROBERTVS GORDONVS , à STRALOCH . IN OBITVM REVERENDISSIMI EPISCOPI ABERDONIENSIS ▪ PATRICII FORBESII A CORSE , &c. ERGONE ille DEO flagrans , omnique recoctus Arte pius Praesul , Suadae Sophiaeque medulla , Mystarum Decus , & Regalis Gemma Senatus , Pacis amans , Iurisue & servantissimus aequi Templa DEO instaurans & Musis culta Lycaea , Mortali hac vita functus coelestibus vmbris Additur , vt flentes terras in morte relinquat Tristibus exequiis & acerbo funere mersas ? At sic in terris vixit sit visus vt vsque Extra illas Coelis , & avito degere Regno . Sicue orbem linquens fruitur Coeloue DEO ue Ut sit adhuc terris per scripta per acta superstes : Parsue sui melior , rigidae sit nescia mortis . Fama viri tanti & virtus sine funere vivet . Detque DEVS similem , nunquam majore fruemur . IAC . SANDIL . I. V. D. Officialis Aberdon . IN OBITVM REVERENDISSIMI PRAESVLIS vitae integritate eruditione & generis splendore Clarissimi PATRICII FORBESII , &c. ANDREAS RAMSAEVS , Pastor Edinburgenus . CORSA dedit clarum proavis te in luminis oras , CORSA dedit titulos , culta , laresque tibi . Imbuit omnigena te Palladis arte lyceum , Enthea Cecropio pectora plena sale . Postquam aetas crevit sensit Respublica , virtus Quanta animo , linguae robore , quanta manu . Non odii flammas sopite potentior alter , Flexanimi eloquio & pacis inire vias . Doctrinae monumentum ingens , clarescet in aevum , Quo sole illustras , nube reclusa sacra . Effecit probitas , velaret vt infula crines , Qua Dona arctoa Doride miscet aquas . Spectetur si vita omni sine labe peracta , Tu potes indigites aequiparare patres . Si tibi quis tumulum pario de marmore siste● , Hoc ego signabo carmine busta tua : Hic qui Praesulibus decor● quàm fata tulerunt , Coelituum atheria nunc decus arce nites . In eundem eodem Auctore . VINCVLA amicitiae resolutae stringere nexu , Discordésque animos concordi pace ligare , Prima fuit tibi cura , vt verba ambone tonare , Concessumque sacris operari , verfat amoris Et pacis satagit studium , mortalia corda Conciliare DEO . Quia pacis tramite vita Decursa , aeterna compostus pace quiescis . In eundem eodem Auctore . REDDERE concordes animos , non aptior alter Si linguàm inspicias , si animum haud prudentior alter , Si cum lingua , animo , eventum , haud foelicior alter . Memoriae Sacrum REVERENDISSIMI IN CHRISTO PATRIS , NVPER PRAESVLIS DIGNISSIMI ABERDON . PATRICII FORBESII DOMINIA CORSE , BARONIS DE ONEIL , &c. Duobus Regibus à Secretoribus Consiliis . QUisquis ades , tumulū lachrymis , & flore viator Sparge sacro ; magni contegit ossa viri : SCOTIA quo solo meruit , nunc orbaque moeret Quicquid Relligio , doctave Pallas habent . ALIVD . NOn latium Curios jactet ; non magna Catonum Nomina , Serranos , fabritiosve suos ▪ Desine Aristidas , jam desine Graecia ; prisca Vel majora sub hoc marmore clausa jacent . Aliud in vitae mortisque genus . MUsarum praelustre decus , Patriaeque , domusque FOR●ESIDÛM , famae post monumenta suae ; ( Queîs generi humano , queîs toti claruit orbi , Et face nunc geminum lustrat vtrinque polum : Queisque cluit , cunctis nunc invidiosa propinquis Et studiis foelix ABREDON alta suis ) Cessit tergemino Praesul defunctus honore , Et decies senas functus Olympiadas : Mente tamen vegeta , tanto majorque labore Mortales artûs exuit ante diem . Insita mens astris , quam jam praeceperat , aegro Corpore perrexit carpere laeta viam . Elige tu subitae , Caesar , properata ruinae Vulnera ; victuro vita sit ante mori . In eundem Academiae Aberdonensis restauratorem . PRaeses Apollineae decus & tutela cohortis , Qui statuis Musis praemia , vel repetis ; Quo , dejecta suis , squallensque & egena , jacensque ; Ac prope perpetuam jam meditata fugam , Reddita Musa bonis , postliminioque vocata est Sedibus : Unde novos cantat abarce modos . Vive DEO , meritisque tuis & honoribus exors , Praemia vix vlli jure secunda tene . Magnus qui tantae posuit fundamina molis , Non minor , hoc seclo qui repararit erit . PATRICIVS PANTERVS , S.S. Theologiae D. ejusdemque Professor in Academia Sanctandreana . LECTORI S. SEquentis ECLOGAE Auctorem neque modestiae nomen suum profiteri , neque amicitia à Carmine temperare passa est . Nos amici nostri nomen non finit gratitudinis lex silentio obrutum , vel conficti● vocab●lis obvolutum relinquere . Auctor hujus ECLOGAE est Vir Reverendus ac Doctissimus , GEORGIVS WISHARTVS , S. S. THEOL . DOCTOR , & VERBI DEI in Urbe Sanct - ANDREAE ( quae S. Reguli olim dicebatur ) praeco eximius , quem pristinae memorem amicitiae In nemus egit amor , subvexit fervor in auras , Carpit vbi liquidum candidus ales iter . CORIDON ECLOGA . IN qua sub nomine CORIDONIS D. PAT . FORBESII , Reverendissimi in CHRISTO Patris , & meritissimi Praesulis , Episcopi Aberdonensis exequias celebrant Pastores duo : olim ejusdem PAT . amantissimi Fratres , observantissimi servi , sub nominibus SARVISTI & CODRI . INCERTO AVTHORE , AD LECTO●ES . IMPORTVNA nimis , nimis molesta , Et morosa nimis , nimísque dura , Tempestiva minus , minus modesta Et jucunda minus , minusque grata Nostrae rusticitas levis Camoenae Vestris obstrepet auribus malignè . Si vos carmina nostra pensitetis , Ut censere solent malos poëtas Aequa judicii bilance , docti . Certe qualiter , ille raucus olim , Ipso carmina concinente Phoebo , Ausus clangere Phrigius bubulcus . Certe qualiter , obstrepit canoris Cygni carminibus misellus anser . Sed vos carmina nostra pensitare , Ut censere solent malos poëtas , Aequa judicii bilance ; iniquum est . Quippe judicio satis superque Autoris prius improbata , cautè Nostrum pandere nomen erubescunt . Sed si carmina nostra pensitetis Illius trutina tenelli amoris Quo nos exequias patris beati Flagrantes celebramus ; haud edaces Morsus invidiae timemus atrae . Si vos numina cesserint benignos Censores , facilesque , candidosque , Tunc audacula Musa profiteri Autoris genus , abditumque nomen Spondet solvere gratias perennes . Tunc mutata modis canet novellis Importuna minus , minus molesta , Et morosa minus , minusque dura , Tempestiva satis , satis modesta , Et jucunda satis , satisque grata Nostrae rusticitas levis Camoenae Vestris succinet auribus . Valete . CORIDON . EST latebrosa specus , densataque vimine multo , Incertum manibusve hominum fabricata , vel ipso Naturae genio , longum servata per aevum . Cui superincumbunt rupes , praeruptaque saxa , Subtus aquae dulces praeterlabuntur , vbi altum Regulus extollit quadrata cuspide culmen . Saepe domus moestis Pastorum nota querelis . Huc se proripiunt Codrus , & Sarvistus , acerbis Deflentes lachrymis mortem Coridonis , & aegro Corde pias curas noctesque diesque revolvunt . Heu Coridon Coridon , quae te fata improba nobis Eripiunt ? Falluntque preces & inania vota . Sarv. Sed postquam exhaustae vires , animique , nec vltra Sufficiunt lachry mis oculi , nec pectora planctum Ferre valent : Sarvistus ait , quid denique Codre Quid tantum insano juvat indulgere dolori ? Quid miseras miseri nos flendo perdimus horas ▪ Ingrati morimur . Moestis quin funeris vmbris Inferias & justa damus ? Quin carmine sacro Placamus manes ? Meritosque ex ordine honores Solvimus ? His saltem fas sit lenire dolorem . Heu Coridon Coridon , quae te fata improba nobis Eripiunt ? Falluntque preces & inania vota . Codr . Non equidem Sarviste tibi parere recuso . Ergo alacreis , omnes ad quas sacravimus aras Insontes castosque vocemus . Adeste frequentes Dîque hominesque sacris , semperque infausta cupressus Serta dabit , pullis p●●eae intertexta racemis . Ferte leves violas , calathis date lilia plenis , Thus adolete pio cineri , vinoque recenti Abluite ; & bibulam perfundite rore favillam : Tuue O magna tui Coridonis cura venito : Iunge puer calamos , querulis & versibus apta . Heu Coridon Coridon , quae te fata improba nobis Eripiunt ? Falluntque preces & inania vota . Sarv. Dum Licidas formosus oves ad mulctra , capellas Mopsus agit ; tenuiue intersero vimine juncos Ut calathum faciam ( calathi mihi plurimus vsus Dum fortunato cineri , bustoue quotannis Thura , rosas , violas , & agrestia munera pendo ) Alternare vices juvat , atque inducere Coelo Carminibus ; nam dignus erat quem Thracius Orpheu● Quemque Linus , Nymphaeue omnes Musaeque canorae Quem Pan , quem Charites , & quem cantaret Apollo . Heu Coridon Coridon , quae te fata improba nobis Eripiunt ? Falluntque preces & inania vota . Codr . Moesta veni Libitina , veni , sacrumue furorem Incute pectoribus ; ferales dicere cantus Agredimur , magnique olim celebramus amici Exequias : tu moesta modos , tu carmina manda , Tu lachrymis decora meritis , meritoue dolori Certet amor , dubio sic vt certamine crescant . Heu Coridon Coridon , non te fata improba nobis Eripiunt ? falluntque preces , & inania vota . Sarv. Illius Armeniae solitae mansuescere cantu Tigrides , Hircaniue ferocia corda Leones Ponere , & insuetis submittere colla catenis . Armatumue pedo aut funda , quam saepe furentes Avertisse lupos stabulis ; tunc vidimus ipsi , Nunc meminisse juvat ? Cum nos per amoena vireta Pascere fecit oves posita formidine ▪ Tanto Vindice securas fallebant somnia noctes . Heu Coridon Coridon , quae te fata improba nobis Eripiunt ? Falluntque preces & inania vota . Codr . Ille levi calamo quondam , blandaque potentis Virtute eloquii , diae & modulamine vocis Palantes revocavit oves , oviumque magistros . Cùm procul à stabulis , cùm per spelaea ferarum Per loca senta situ , per inhospita tesqua , per vndas Erravere greges variis ambagibus acti . Scilicet incautas mentes oviumque ducumque Libertatis amor demens , studiumque fefellit . Heu Coridon Coridon , quae te fata improba nobis Eripiunt ? Falluntque preces & inania vota . Sarv. Heu Coridon Coridon , pecoris fidissime custos , Postquam te rapuit durae inclementia mortis , Orbavitque tuis studiis , curaque paterna , Incubuere ferae stabulis . Penitusque cruentis Unguibus , & saevo foedarent omnia morsu ; Ni tua progenies , quondam spes magna tuorum , Nunc decus , atque ingens pastorum gloria Daphni● Irruat , & late populantes arceat , & ni Provocet ipse alios , primusque in proelia tendat . Heu Coridon Coridon , quae te fata improba nobis Eripiunt ? Falluntque preces & inania vota . Codr . Tu ne etiam moreris longa dignissime vita Tu ne etiam Coridon ? Nec te fiducia divûm , Nec tua te virtus , nec opimi ruris honores , Nec te noster amor , nec vota precesque tuorum , Nec lachrymae valuere piae defendere contra Fata trium ( proh non vili exoranda ) sororum ? Ergo vale , Venerande Senex , semperque tuorum Sis memor ; & si quid tangant mortalia manes , Supplicibus tibi quae facinus nos annue votis . Heu Coridon Coridon , quae te fata improba nobis Eripiunt ? Falluntque preces & inania vota . Sarv. Sed quid Codre agimus ? Quo nos malus abstuli terror In diversa trahens animos ? Nimiusque fefellit Corda dolor ? Vivit Coridon , regnoque potitur , Sidereis longe super aethera vecta quadrigis Pars melior , solioque sedet sublimis eburno . Ergo modum lachrymis , & finem Codre dolori Pone tuo , & faustis celebremus gaudia votis . Non Coridon Coridon , non te fata improba nobis Eripiunt , falluntque preces & inania vota . Codr . Credo equidē , nam vera refers , nec vanus haruspex , Nec volucrum cursus , nec praepetis omina pennae Praescia venturi nec viscera lenta ferarum Praedixere mihi . Vidi vidi ipse volantem , Scandentem nubes calcantemque aethera , & ipsos Iam suoerare polos , & sidera , jamque tenebat Regalesque domos , altique palatia Coeli . Agnovi geniumque viri , faciemque decoram , Sidereosque oculos , & celsae frontis honores . Non Coridon Coridon , non te fata improba nobis Eripiunt , falluntque preces , & inania vota . Sarv. Vos superae mentes , vos celsae numinis alti Participes animae , nec dîs indigna secutae , Coelorum facti cives , proceresque perennes , Currite in amplexus atque oscula , jungite dextras , Accipite hāc animam , numero que adscribite vestro . Spondeo non regno indecorem . Gratissimus astris Hospes adest , sesponte fores & limina pandunt . Non Coridon Coridon , non te fata improba nobis Eripiunt , falluntque preces , & inania vota . Codr . Vos Iovis aligeri comites , fidique ministri Coelituum , vos militiae pars maxima divûm , Qui quondam patris imperium , quique arma secuti , Horrendas furiarum acies , animasque superbas Eumenidum , toto deturbavistis olympo . Vos quibus est nostrae concredita cura salutis , Corporaue , atque ipsas hominū defenditis vmbras , Huc alacres properate , ignitos jungite currus , Suscipite hanc animam , patrioue inducite Coelo . Non Coridon Coridon , non te fata improba nobis Eripiunt , falluntque preces , & inania vota . Sarv. Tuue parens rerum , Rex Omnipotentis Olympi , Praemia dans justis , scelerum certissime vindex , Tuue DEI soboles , Patris Immortalis Imago , Aequalisue DEUS , qui crimina nostra piasti , Tuue sacrum Flamen , divini pignus amoris , Foederis Arrha novi , Consolatorue piorum , Sancta Trias , Veneranda Trias , DEUS vnus & idem , Per fas , perque bonum , per foedera sancta precamur , Promissamque fidem , per viscera tensa supremi Regis , & immiti laniatum stipite corpus , Suscipite hanc animam , vestroque inducite Coelo . Non Coridon Coridon , non te fata improba nobis Eripiunt , falluntque preces & inania vota . Codr . Iamque vale , semperque vale , Dignissime Pastor , Nam ruit , & tristi inficiens ferrugine Coelum Horrida nox , densis involvit cuncta tenebris . Et saturos ad castra gregres , tutosque recessus Iam revocare monet , validisque obducere claustris . Custodesque canes vigili superaddere curae . Unde procul rabiem , teneraeque inhiantia praedae Guttura despiciant ; placidissima gaudia somni Agniculi carpant , & loeta pace quiescant . Non Coridon Coridon , non te fata improba nobis Eripiunt ; falluntque preces , & inania vota . REVERENDISSIMI IN CHRISTO PATRIS & DOMINI , PATRICII FORBESII , ANTISTITVM ABERDONIENSIVM OCELLI , Academiae Cancellarii & Instauratoris , Consiliarii Regii , Toparchae Cotharisii , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ELOGIVM FVNEBRE . 1. MAximus exuvias posuit COTHARISIVS Heros , Inter Grampiacos gloria prima Patres . Hôc prope ter senos DEVANA superbiit annos Praesule , cognatis invidiosa DEIS . Obruit hic veterum Semonum lumina ; lucem His tamen & laudes reddidit vsque suas . Unus hic inclinata stitit , labentia fulsit , Quae decessores constituêre fui . Restituit disjecta vnus , defecta refinxit Omnia : sed meritis macta subinde novis . Quòd Schola non squallet , quòd non Ecclesia vasta est , Utraque FORB●SIO debet vtrumque suo . 2. DÎe Pater COPHARISI , ingens Patriaeque Patrumque Praesidium , quô Respublica stante steti● ; Quē Schola , quē Clerus , quē plebs , fāctusque Senatus Tam recidivum optant , quam cecidisse dolent : Quis nobis , quid te eripuit ? Nûm effoeta senectus ▪ Vis morbi ? An potiùs vindicis i●a DEI ? Foelicèm perhibent , sua qui bona noverit : at nos Nec bona nôramus , nec mala nostra satis . Nec satis in vita te totum agnovimus ; vno Nec quantum periit funere , scimus adhuc . Iusti Elegii & Ialemi Pr●metia cum veris lachrymis posuit GVL. LESLAEVS , S·S. THEOL . DOCTOR , Ejusdemque Professor , & Collegii Regii Gymnasiarcha in Academia Aberdoniensi . EPICEDIVM REVERENDISSIMI PATRIS PATRICII FORBESII A CORSE , EPISCOPI ABERDONENSIS , &c. Qui natus Anno Domini 1564. Mense Augusto , Piè obiit Anno Domini 1635. pridie Paschatis . 1. CORSIVS occubuit Praeful ; mens incola Coeli est , Corporis exuvias , quam premis , abdit humus . Est Sacer hic mystae Tumulus , venerabilis vrna , Quam tegit ; augustus , quem capit vrna , cinis . Mens vivo sincera fuit , vox enthea , pectus Felle vacans , auris casta , benigna manus . Ingenii vis acris erat , facundia mellis Aemula , judicii vicit vtramque nitor . Ordo Sacer populiquè duces gravitatis in illo , Exemplar reliqui sobrietatis habent . Omnibus acceptum fecit contemptus honorum , Et sibi commissi cura paterna gregis . Nullius in partes secedens , juris & aequi Arbiter , & pacis saepe sequester erat . Nata simul pietas , & pax fuit , vtraque virtu● Floruit hoc vivo , nunc pereunte perit . 2. INspice natalem FORBESÎ , tempora vitae Collige , supremam mente revolve diem . Editus Augusto est : Patriis quod gessit in oris , Praesul , id augusti muneris omen erat . Vixit Olympiadas bis septem : Condere tantum Ante diem Lachesis non fuit ausa jubar . Occidit hoc ipso quo CHRISTUS tempore , miles CHRISTE tuus voluit te moriente mori . 3. OCcidit ABREDONAE Praesul FORBESIVS orae , Par cui Pontificum de grege nemo fuit . Marmoreis illi straverunt pontibus vndas , Hic populo facilem fecit ad astra viam ▪ Quas illi superis , Musis & egentibus aedes Struxerunt , hujus sustinuere manus . Quàm formosa fuit tanti lux sideris autor , Quae jubar hoc mersit tam fuit atra dies . 4. ADspicis hic gelidam FORBESÎ Praesulis vrnam , Quâ sub Sole nihil sanctius orbis habet . Non tamen hic terris excessit sospite Nato , Pectore qui totum spirat & ore patrem . CORSIVS hoc sacro revirescit germine Phoenix , Et post exequias qui fuit ante manet . ARTHVRVS IONSTONVS , Medicus Regius . REVERENDISS . & ILLVSTRISS . PRAESVLIS , PATRICII FORBESII A CORSE , Episcopi Aberdonensis , PROSOPOPEIA . NE mea majorum titulis Libitina triumphet , Attalicis quamvis annumeraret avos . Hinc ( cui nil superest ) captet solatia vulgus . Est pofita in DOMINI gloria nostra cruce . Me crucis instituit vatem , me Praesulis auxit Officio , vatum praepofuitque gregi . A cruce noster honos , Fidei crux anchora nostrae , A cruce nostra domus nomen & omen habet . Crux mihi praesidium fuerat , medicina doloris , Antidotum mortis , ●pes mea , vita , salus . Iam resonat super astra crucem pars optima nostri , Accinit Angelicus me modulante chorus . Dumque meum claudent fatalia marmora corpus , Laeta celebrabunt marmora nostra crucem . Ut qui nascentur post secula multa nepotes Ossibus in nostris haec monumenta legant . Amoris debiti , & moeroris symbolum posuit , GVL. IONSTONVS , M. D. Dulcissimis Manibus Aeternaeque Memoriae PATRICII FORBESII Baronis à Corse , Illustrissimi , Prudentissimi Praesulis Aberdonensis eruditiss . Reverendiss . Instauratoris & Cancellarii Universitatis vigilātiss . Munificentiss . Maecenatis ac Patroni sui Dilectiss . Colendiss . Threnis Naeniisque Virgilianis Parentavit Devinctissimus & Moestissimus Cliens ac Cognatus , GVLIEMMVS GORDONIVS , Medicinae Doctor , & ejusdem publicus Professor , in Academia Aberdoniensi . Aen. 11. TENE ergo Venerande Pater , dum laeta veniret Aen. 11. Invidit fortuna mihi , * seroque reverso G. 3. Aen. 1. Urbe domum , nusquam coram data copia fandi ? Aen. 10. Nec licitum * extremas audire & reddere voces ? Aen. 1. Aen. 11. Hi nostri reditus , exspectatique triumphi Aen. 3. Hic labor extremus , longarum haec meta viarum ? Aen. 11. Haec mea magna fides ? * hìc me , pater optime , fessū Aen. 3. Aen. 10. Deseris ? * Hei misero . nunc altè vulnus adactum . Aen. 2. Diis aliter visum . * Non haec promissa parenti Aen. 11. Aen. 11. Discedens dederam , cum me complexus euntem Aen. 9. Tot votis oneras , & tot portanda darentur Aen. 3. Mandata , * & repetens iterumque iterumque moneres . Aen. 5. Tum vero in curas animus deducitur omnes . Aen. 10. Nescia mens hominum fatì , sortisque futurae . Aen. 11. Et nunc ipse quidem spe multum captus inani Aen. 12. Praecipitansque moras , * rebus jam ritè peractis Aen. 4 Aen. 7. Sublimisque in equis rediens pacemque reportans Aen. 8. Ingredior , varioque viam sermone levabam : Aen. 2. Hic mihi nescio quod trepido malè Numen amicum , Aen. 11. Et jam fama volans tanti praenuntia luctus , Aen. 8. Dum curae ambiguae , dum spes incerta futuri , Aen. 2. Confusam eripiunt mentem , quis talia fando Aen. 2. Temperet à lacrymis ? * gravior nam nuncius aures Aen. 8 Aen. 6. Vulnerat , extinctum fatoque extrema sequutum . Aen. 12. Obstipui , varia confusus imagine rerum . Aen. 12. Vt primum discussae vmbrae , & lux reddita menti , Aen. 11. Et via vix tandem voci laxata dolore est ▪ Aen. 3. Dejicio vultum , * latè loca questibus implens ; G. 4 Aen. 10. Et coepi obductum verbis vulgare dolorem , Aen. 12. Multa gemens , * guttisque humectans grādibus ora , Aen. 11 Aen. 9. Hunc ego te Praesul , * mea sola & sera voluptas Aen. 11 Aen. 3. Scìlicet amitto , curae casusque levamen ? Aen. 10. O dolor atque decus patriae , * justissimus vnus Aen. 2 Aen. 2. Qui fuit in Scotis , & servantissimus aequi . Aen. 10. Stat sua cuique dies , * nec te tua plurima Praesul Aen. 2 Aen. 2. Labantem pietas . nec Apollinis infula texit . Aen. 11. Nos alios hinc ad luctus eadem horrida bella Aen. 11. Fata vocant , salve aeternum mihi miximè Praesul , Aen. 11. Aeternumque vale foelix . Verum hei mihi quantum Aen. 11. Praesidium perdis misera Elphinstonia tellus ? G. 2. Non ego cuncta meis amplecti versibus opto : Aen. 1. Nec vacat annales tantorum audire laborum , Aen. 1. Gymnasii , sed summa sequar fastigia rerum . Aen. 9. Nec tam prisca fides facti quam fama perennis . Aen. 2. Principio fuimus Troes , fuit Ilium , & ingens Aen. 2. Gloria Teucrorum Priami dum regna manebant : Aen. 8. Aurea dum vt perhibent primis sub regibus essent Aen. 8. Saecula , sic placida populos in pace regebant , Ec. 4. Sicilides Musae semper majora Canebant . Ec. 6. Nec tantum Phoebo placuit Parnassia rupes , Ec. 6. Aut locus vllus erat quo se plus jactet Apollo . Aen. 8. Deterior donec paulatim ac decolor aetas , Aen. 8. Et belli rabies , & amor successii habendi . G. 3. Talis Hyperboreo septem subjecta ●●ioni G. 3. Gens effroena virum Cymbraeo tunditur Euro ; Aen. 8 Gensque virum trancis & duro robore nata , Aen. 5. Quam nec longa dies , pietas nec mitigat vlla : Ec. 9. Nec curare DEUM credunt mortalia quenq●am : G. 3. ( Dii meliora piis errorémque hostibus illum ) Aen. 6. Aggressi manibus magnum rescindere Coelum , Aen. 3. Et Patrio Musas insontes pellere regno : Aen. 6. Ausi omnes immane nefas , ausóque potiti . Aen. 2. Et tu qui plumbum sacrato avellere Templo , Aen. 1. Et statuas , scelere ante alios immanior omnes , Aen. 1. Quos inter coecus venit furor ac amor auri . Aen. 2. Quis fando cladem Patriae nostríque Lycaei Aen. 2. Explicet , aut posset lachrymis aequare dolorem ? Aen. 2. Postquam sacrilegi violassent dona Minervae , G. 1. Impiáque aeternum timuissent secula noctem : Aen. 2. Ex illo fluere & retro sublapsa roferri Aen. 6. Musarum splendor , * donec tu maximus ille es Aen. 6. Vnus qui nobis collapsam restituis rem , Aen. 5. Dum melior vires sanguis dabat , ●mula necdum Aen. 5. Temporibus geminis canebat sparsa senectus . Aen. 1. Gymnasii infandos primus miserate labores , G. 3. Primus Aberdoniam , ( nam sors ea prima laborum ) G. 3. Keytheo rediens deduxti vertice Musas . Aen. 1. Et nos reliquias furum terraeque marisque , Aen. 1. Omnibus exhaustos prope cladibus , omnium egenos Aen. 1. Fovisti , & nostro doluisti saepe dolore . Aen. 4. Et recidiva manu posuisti pergama Teucris . Aen. 5. Euge Pater , nam te voluit Rex Magnus Olympi Aen. 5. Talibus auspiciis exsortem ducere honorem ; Ec. 1. Ante leves ergo pascentur in aethere cervi , Ec. 1. Quam tuus è nostro labatur pectore vultus : Aen. 4. Tam benè apud memores veteris stat gratia facti . Aen. 1. Semper honos nomenque tuum laudesque manebunt . Aen. 1. Non opis est nostrae grates persolvere dignas . Aen. 1. Dii tibi , quaeque pios respectant numina manes , Aen. 2. Dii si qua Coelo est pietas quae talia curet , Aen. 1. Proemia digna ferant . quae te tam laeta tulerunt Aen. 1. Secula ? Qui talem tanti genuere parentes ? Aen. 5. Iamque dies fatalis adest , quem semper acerbum , Aen. 5. Semper honoratum Collegia nostra tenebunt . Aen. 5. Quare agite ô jevenes , * quod rebus restat egen●s , Aen , 9. Aen. 5. Praesulis extremum moesti celebremus honorem . Aen. 11. Funereae praeeantque faces , via luceat omnis Aen. 11. Ordine flammarum , & latè discriminet agros . Aen. 9. Interea moestam volitans pennata per vrbem Aen. 9. Nuncia fama ruat , * viresque acquirat eundo : Aen. 4. G. 1. Vertantur species animorum , & pectore motus , Aen. 2. Luctus vbique pavor , & plurima mortis imago . Aen. 12. Tum studio effusae matres , & vulgus inermum , Aen. 12. Invalidique senes turres & tecta domorum Aen. 12. Obsideant , alii portis sublimibus a●stent . Aen. 11. Et moestae Iliades crinem de more solutae Aen. 1. Suppliciter tristes , & tunsae pectora palmis , Aen. 8. Tympana campanaeque & rauco cornua cantu Aen. 11. Incendant moestam magnis clangoribus vrbem . Aen. 4. Sed quis Academiae cernenti talia sensus ? Aen. 4. Quosve dabis gemitus , cum compita fervere latè Aen. 4. Prospicies arce ex summa , totamque videbis Aen. 4. Misceri ante oculos tantis clamoribus vrbem ? Aen. 4. Improbe amor , quas non mortalia pectora cogis Aen. 4. Ire iterū in lacrimas * largosque effundere fletus ? Aen. 2. Aen. 11. Praecipuus fragor , & longi pars maxi●● l●ctus Aen. 11. Gymnasio incumbat , puerisque parentibus orbis . Aen. 12. Inque vicem * pars ingenti succede fere●ro , Aen. 6. Aen. 6. ( Triste ministerium ) * sunt haec solatia luctus Aen. 11. Aen. 11. Exigua ingentis , * solennes ordine pompas Aen. 5. Aen. 5. Ad Tumulum magna populi comitante caterva , Aen. 11. Postquam omnis longè comitum praecesserit ordo , Aen. 2. Quo DEVS & quo dura vocat fortuna , sequamur . G. 5. Et Tumulum facite , & Tumulo superaddite carmen , Aen. 6. Aeternumque locus FORBESI nomen habeto . Aen. 8. Pro Tumulo tellus quae sit tibi gratior vlla Aen. 5. Quam quae DVMBARI gremio complectitur ossa , Aen. 1. Daedaliusque Tholus media testudine Templi ? Aen. 2. Huc tandem concede , haec ara tuebitur ambos . Aen. 6. Quantos Macorio Sacer aut Antistitis aedi Aen. 6. Campus aget gemitus ? Vel quae tu DONA videbis Aen. 6. Funera , cum Tumulum praeterlabere recentem ? Aen. 3. Vivite foelices animae , quae munere vestro Aen. 8. Gymnasium Mariae votum immortale sacrastis . Aen. 9. Fortunati ambo , & foelici tempore nati . Aen. 9. Quae vobis quae digna viris pro talibus ausis Aen. 9. Proemia posse rear solvi ? * pulcherrima saltem Aen. 9. Aen. 9. Spondet Virgilius si quod sua Carmina pos●int . Aen. 10. Si qua sidem tanto est operi latura vetustas , Aen. 9. Nulla dies vnquam memor● vos eximet aevo , Aen. 8. Et gnatis gnatorum , & qui nascentur ab illis . Aen. 9. Dumque ELPHINSTONI capitolia celsa camoen● Aen. 9. Accolet , imperiumque pater mitratus habebit . Ec. 4. Namque haec ipse equidem spatiis exclusus iniquis , Ec. 9. Ne videar nitidos interstrepere anser olores , G. 4. Praetereo , atque aliis post commemoranda relinquo . REVERENDI PATRIS , PATRICII FORBESII , ABERDONENSIVM EPISCOPI , Praesulis , Pietate , Sapientiâ , & Doctrinâ spectatissimi , EPICEDIVM . FUnereis tot laesa notis si marmora quaeras Quae sint ! FORBESÎ sunt monumenta patris , Nobilibus qui natus avis , non degener , ipse Ante alios meruit nobilitare genus : Cui Solomon exemplar erat , qui sacra caducis Antetulit sophiae jura cupidinibus . Nam cum forte Viro fundus superesset avitus , PATRICIOque satis vivere more daret : Tempsit opes , titulosque leves , Pastorque vocari Maluit , ( ô Proceres ! ) atque vocare sacris . Tanto pavit oves studio , Babylonis vt inde Terruerit rapidos cum meretrice lupos . Non sic Inachiae centeno lumine vaccae Servavit gressus Argus , vt ille gregem . Foelix vsque DEAE , foelix fuit accola DONAE Flexanimo quoties hausit ab ore sonos , Aut quoties justâ librantem facta bilance Dicentemque suis jura videre fuit , Astraeam quis tunc terras liquisse fuisset Questus , & haud ipsam jura tulisse Themin ? Novit ABREDONIVS meritorum pondera civis , Novit , & in fastis connumerata tenet . Hunc ea lux memorat BONA qua CONCORDIA discors Ipsa minansque sibi conciliata sibi est : Nec tacet illa dies sacro celebranda Lyceo Quâ reditus auxit Palladiumque chorum ; Progeniemque suam Iovis alitis obtulit instar , Vis cui Phoebaeum sustinuisse jubar : Non fuerat satis hoc , aris servire parentem , Arte sed & soboles erudienda pari : Quis Phoebo Phaëtonta parem , parilique rotatum Axe , per Arctoas crederet îsse plagas ? Occidit ille tamen ! Virtus si nescia fari est , Non conclamandus quam prius orbis erat . Occidit ! Est ea lex natis adnata , nec vlli Fit Genitrix , cui non sit Libitina , Venus , At quae fata negant , Superorum gratia praestat , Et pompâ instaurant funus inocciduâ . Spiritus ipse DEI supremas colligit auras , Pollinctorque lavat FILIUS ipse DEI. Iustitiaeque toga praetexit corpora pura , Curat & efferri sic decorata domo . Ante triumphata impietas , & Numinis error , Prostrataeque acies cum duce tartareae . It comes ambiguâ coelestis fronte caterva , Carmen & Aonides exequiale canunt . Iamque rogo positum & terrena mole carentem Consecrat , & summa collocat arce Pater . Qualis erit Coelo radianti Lucifer orbe , Iustorum qui tot millia salva dedit ? Parentabat ROBERTVS MAGNVS , Professor Philosophiae & Medicinae , In Academiae Glasguensi . IOANN . V. 35 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . PRAESVLIS MERITISSIMI , PATRICII FORBESII , ABERDONENSIS EPISCOPI , FOELICI MEMORIAE , Sacravit hoc CARNEN . QUID me jubetis vernulam vestri Chori Quem vix Apollo Delius Adspexit vnquam , vix Camoenae virgines Culto beârunt Carmine , Deflere surdos lachrymosâ Naeniâ MANES verendi Praesulis ? An tu silebis mater ABREDONIA , Et sancta nutrix artium , Quarum Lycei fama docti verticem Aequavit astris editum ? Nam versa retrò gloria , vt fautor tuus , Patronus & vindex obit : Qui saevientes civium discordias Pacis sequester sustulit . Nunquid jaces afflicta ? Solare vt juba● Insigne toti SCOTIAE Moestis ademptum coetibus mortalium Praesul cadit FORBESIVS ? Fallacis horae praeda fatalis sumus , Vivamus annos Nestoris ! Crudele fatum ! Funus ingentis viri Moerore ●apti publico Effertur . ORBIS luget orbus lumine , Nondumque vulnus percipit . Sternitque caecus Templa Musarum pavor Laevâ cupressu consita . Pallens Apollo foedat augur tempora Praecincta Lauro Delphicâ . Cypris parentat , saevus et praepes puer Hoc mortis ictu saucius : Non illa risu gaudet , hic moerens nequit Arcum minacem tendere . Quos nec sequetur pulchra triplex Gratia Per nota Cypri littora . Mellita Pitho felle miscet pocula Multùm fluentis nectaris . Intacta Pallas daedalas artes suas Oppressa luctu negligit . Vocalis Hermes pacifer , Talariger Non dicta portat coelitùs . Astraea virgo cessit , & mater Themis Ius fasque terris invidet . Cum casta divûm lancinentur pectora Luctus recentis conscia ; Morum Mag istri , vos Sophorum principes , Mystae sacrorum praesides , Plorate patres infulis circundati Et veste pullâ incedite . En ille vestri splendor ingens ordinis Fit pulvis , vmbrae somnium . En qui perenni dignus est vitâ frui Fit esca putris vermium . Ah quantus HEROS inclytus tot dotibus ( Mox ilicet ) vobis fuit ? Doctrinae abyssus , seculi miraculum , Gentisque princeps aureae , Fax & virorum , flos venustatis merus , Integritaris regula . Desideratur , posthumae laudis satur , Minoe dicam judice . Quis tale damnum sarciat ? Quis figere Legem dolori quiverit ? Pastor popello montium sparso jugis Monstrando vitae semitam , Praesul relapsam disciplinam moribus Firmando priscis ritibus , Praestans Senator consulendo maximis Rebus Salutis publicae , Pastor , Senator , Praesul , vnusque omniae ▪ Claudetur vrnâ fictili . Ut terra terrae redditur , mens ignei Tradux Olympi , Caelitum Vescetur aurâ , nubium tractus vagos Tranans stupendis ausibus . O quanta virtus ! Quanta mens ac indoles Iam despicit teriae pilam ? Illustre semper Nomen in terris erit Dum Sol serenat nubila , Fluenta DONAE dum nitentis & DEAE Labuntur in vastum mare . Vir mentis acer , nota cui sunt abdita Coelestis aulae dogmata . Quot Scripta VERI lucidis ex fontibus Exhausit , aevo pignora Tot sacrat : altâ plurimâue indagine Vatis IOANNIS alitis Nobis revelans entheata oracula , Queîs Romuli regnum Iovis Dirum per omnes diditum Mundi plagas Cunctis patescit gentibus . Quem fulminantem rupe Tarpeîâ sacri Verbi retundit fulmine , Qui sit bidental triste contemptoribus Coelestis irae ac Numinis . Quo sit vocandus mystici jure & gregis Pastor , lupus qui sit vorax , Foedi luperci , lustra praegnantis lupae Chartâ loquenti disserit . Nostri Redemptor , gentis humanae salus , Et fons amoris perpetis , Coeli priusquam jacta sunt fundamina Elegit almam conjugem , Charam pudicam conspicandam virginem , Per quam stat orbis Machina . Quae proh ! nefandi criminis tetrâ lue Et temporum contagio Eviluit , languore torpens dutino , Obli●a formae pristinae . Ni nuper omnes adderes vivas notas EVBVLE Pictor Nobilis ; Qui bracteatas explicasti voculas , Et futiles argutias : Quas ventilato conspuendus Syrmate Romanus vrget Pontifex . Quid vela pando ? naufrago ponto ratem Committo ? Pennis Daedali Annitor ? Audens Pegasi vestigia Praeverto plantis ? Aemulo Contendo nisu qua volastis praevii Venâ Poëtae fervidâ ? Ad sacra quorum confero moestum melos , Hocque ingenî donarium Appendo celsi nominis sacrario : Quò Praesulem FORBESIVM Vixisse noscat gens futura & posterûm Qualem vetat mors emori . Sed quid dolemus ? Nunc secundis plausibus Ducenda pompa est funeris . Congratulandum sospiti est è tot malis Quot vita praesens plectitur . Emersus vndis ille , tempestatibus Immergimur nos horridis . Illi quies jam parta , nos curis adhuc Distringimur mordacibus . Illi Triumphus Maximus , sed praelium Nobis , cruentum , multiplex . NINIANVS CAMPBELLVS , Apud Divi Macolmi , in Dioecesi Glasguensi , Kal. Ianuar. 1636. IN OBITVM REVERENDISSIMI IN CHRISTO PATRIS , PATRICII FORBESII , PRAESVLIS ABERDONENSIS , SANCTIORIS CONSILII SCOTICANI , SENATORIS PRVDENTISSIMI , DOMINI à CORSE , &c. Maecenatis & Patroni sui Colendissimi , qui die 28 Martii 1635 vitam cum morte commutavit , ELEGIA . Moenibus his clausus , dormit COTHARISTIVS Heros . Stēmate praeclarus , Phosphorus usque nitēs . Dotibus ingenii Phoenix , qui Flamine Sancto Imbutus , docuit dogmata vera fidei . Patri par Lybico Scriptis , par pondere , nec-non Doctrina , ingenio , simplicitate , fide . Canities veneranda , beato tramite sanctae Iustitiae in Coelum perpetuavit iter . Ille illustre jubar , quo decedente ruit nox , Et rerum tristes heu subiere vices . Praesul PATRICIVS , deflenda morte BRITANNIS Occubuit , Patriae gloria , gentis honos . ROBERTVS WATSONVS , Presbyter , Parochus Grangensis , in Dioecesi Moraviensi . ALLEGORIA ; quâ REVERENDISSIMI IN CHRISTO PATRIS , PATRICII FORBESII , EPISCOPI ABERDONENSIS , MUNIFICENTISSIMI EVERGETAE , BENEFICIA PRAECIPVA , In Inclytissimam & Celeberrimam UNIVERSITATEM ABERDONIENSEM collata , qua fieri potuit brevitate summatim recensentur : In qua Reverendissimus Praesul Palinuro & Academia Navi , ritè comparantur , Tandemque ad mortém Lachrymae & Palinuri absentis desiderium coronidis loco subnectuntur . Authore DAVIDE LEOCHAEO , Academiae Sub-primario , Physiologiae & Inferiorum Mathematum Professore . ERgòne ( Dii faveant ) sine Rege & Remige , Puppis Regia , per pelagi rabiem jactata , pererrat Exposita innumeris Palinuro absente periclis ? Dii prohibete nefas : tuque invictissime Nere● Huc ades , & Nautis paulùm succurre relictis : Hos hauri gemitus : has has Pater excipe nostras Turbatas lachrymarum vndas , cui summa potestas Cessit & Arctoi Sceptrum Imperiale profundi . Hei miseranda Ratis , queìs nunc immersa periclis ! Quo sine Rege ruis ? quae te , quae tarda moratur Vis Remorae , irati vastum per inane profundi Tendentem , validisque aptantem Carbasa ventis ? Tene tulit rapidas Fortuna secunda per vndas Hactenus indemnem ? spoliisque beâvit opimis Improbus invicti labor , & pia cura Magistri ? Nuper an aurato radiabat Prora pyropo : Celsaue Hyperboream tangebant vela Booten ? Nuper an Herculeis Nautae incubuere lacertis , Dedaleâque vnctos sinuabant arte Rudentes ? Transtra per & latebras , imasque in puppe cavernas Quisque suum curabat opus ? faustoque Magistri Omine , concordi festiva Celeusmata voce Nautarum exhilarata cohors geminabat ? & aere Aere ciere alios , Martemque accendere cantu ? Quo duce Finitimae non intumuere Carinae , Sed sua seposito submisit Carbasa fastu Obvia quaeque Ratis : visuque exterrita tanti Praesidis , huic nostrae solvebat Sostra Carinae : Quo duce foelici per tot vada caerula ductu Vecta Ratis , ( currente hilari per Transtra Iuventâ ) Spreverat irati stridentia fulmina Coeli , Spreverat oppositi Technasque minasque Liburni , Spreverat & rigidi brumalia flamina Cori , Spreverat vndarumque aestus , Coelique procellas Diraque caeruleis latitantia monstra sub vndis . Die Pater ! queis ante tuum disrupta fenestris Regia Puppis erat Regimen ? quassata sinistro Fulmine , disparibus misere vexata Magistris , Privatis spoliata bonis , viduata Ministris Manca suis membris , stolidiue opprobria Vulgi Passa diu , disrupta latus , cui nulla salutis Anchora , vel miseris congesta Viatica Nautis Praesto aderant , modici nedum vel copia Lemb● Navita quo siccum peteret , sociisue relictis Frugiferae importet Cerealia Munia Terrae : Orba foris , contoue & plexi vimine Scalmi , Vexillisue , Tubisque , & purpureis Aulaeis Queis ELPHINSTONIVS puppim ditaverat Heros : Caetera quid memorem ? Telluris inutile pondus , Truncus iners , Pelagi foex , & sine nomine corpus , Quale annosa solet siccâ putrescere arenâ Puppis , ab emerito , meritò suspecta Magistro . Scilicet hoc quodcunque mali , praesagus in ipso Viderat ingressu Palinurus , & agmine facto Ocyus adflictae conscendit transtra Carinae , Imgemuitue deditue has imo pectore voces : Adspicis hoc Neptune nefas ? Ut tarda moretur Nescio quae Torpedo Ratem , quam provida primùm Cura ENPHINSTONII vestris commiserat vndis ? Scilicet ille olim Vestras , vesterue Sacerdos Hoc construxit opus , vestroue dicavit honori : Qualis Iò , tum qualis erat , cum turgida primùm Vela dedit Pelago , placideue e littore solvens , Tantara caeruleis ter bellica Buccina Divis Edidit , atque imum sonitu tremefecit Avernum . Nunc ô nunc quantis immergitur ecce perielis ; Cassa Gubernaclo , patulas & hiulca Cavernas , Orba solo , jactata salo , soliue relicta Ipsa sibi , & diris hominum spoliata rapinis ? Quare age vos vasti domitor Neptune profundi Confer opem , dum spes superest : faxo omine fausto Ritè Ratis rabidi superet vada caerula Ponti Si modo magnanimis faveant pia Numin● caeptis . Nec mora , Navigium pernix conscendit , & alta De puppi , ingentem Scelerum speculatur Abyssum Errorumue immane Chaos : sine Remige pinum Nutantem , subitâue minantem cladé ruinam , Quique superfuerant somno torpente sepultos Unà omnes : Clavo dextrâ , Sceptroue sinistrâ Arreptis , contendit ovans , puppimue ruentem Erigit , & mediis sensim protrudit in vndis : Post-modo letifero obductos captosue veterno Suscitat , & dictis Nautas affatur amicis : Sicne jaces moribunda Cohors ? Mollē excute fomnū , Ocyus evigila , & velis immitte Rudentes : Nonne vides vt nunc maria vndique & vndique coelū ? Nonne vides Helenam , proram puppimque tenentem Assolet adflictis cladem quae inferre Carinis ? Cernis vt immenso distet Terra intervallo , Humidaque horrisono praeceps ruat Oceano nox ! Utque vndis impulsa , procul de littore puppis Trudatur ruitura , epotoque ebria Nereo Fluctuet : & nimio fundum petat aequoris haustu , Passa trucis Borea rabiem ; miserescite vestri Si qua piis pietas , si qua est vel cura salutis : Erige te secura cohors : timor omnis abesto : Ductor erit Palinurus , erit dum spiritus artus Hos reget , & portum incolumes immittet in ipsum , Si modo Dii faveant ; modo si mihi Castor amicam Porgat opem Polluxque , aliis dabo carbasa ventis , Regalemque Ratem propria statione reponam . Interea , antiquae quae sint Fundamina Navis Prima rogat : primi quae sint Monumenta Magistri Scripta manu , vitreo Neptuui impressa Sigillo ? Sidere quo constructa ratis sit ? quove Marini Principis arbitrio , per tot vada caerula ponti Hactenus emersere ? olli obstupuere silentes , Conversique oculos inter se , atque ora tenebant . Tum senior , curis multùm confectus & aevo Thaerus ad haec Domino : quorsum ô quorsum ista Ministros Poscis ? sacrilego Glaucus nam talia nisu Ipse Pater pridem Lethaeis tradidit vndis : Nos reliqui in curis vitam traduximus omnem : Ista eqnidem nos ista latent : nisi quod Pater olim Ad mortem Glaucus carieque situque sepultas Has dederit Chartas : quod si quae talibus insit Utilitas , tute ipse vide : Tranavimus aequor ▪ Cymmerii fateor : tenebras tu discute nostras . Nec mora , Chartarum confusa Volumina , laetus Sumit : & ista acri noctesque diesque revolvens Iudicio , antiquae Fundamina prima Carinae Repperit , aurato Neptuni impressa Sigillo : Quêis hilarata pii mens irrequieta Magistri Pergit , & oppressos somno simul excitat omnes Quotquot erant , vixdum numerum , tantoque labori Imparem , & alloquiis animos demulcet amicis , Corporaque Ambrosiâ reficit languentia laetâ : Dat victum , dat opes , dat debita pristina Nautis Dona ELPHINSTONIIS , armisque instruxit avitis ; Et stimulis Nautas haud mollibus incitat omnes : Addidit & Sociis Socios : Phoebique Ministrum Bisephorum eloquio insignem , & coelestibus armis , Annua numinibus celebret qui Festa Marinis , Diaque coelitibus persolvat Thura beatis . Ilicet hic ille est divi Genitoris imago Viva , decus pelagi , tantoque Propago Parente Digna , parens tanto quoue exhilaratur Alumno , Quem meritò Arctous Semonem suspicit orbis : Puppis honos & amor : Genitore secundus ab ipso : Unica cui innocuae commissa est cura Carinae , Qui , quàm sollicitè puppique sibique suisque Invigilet , vasti testor vos Numina ponti . Scilicet hoc Palinure tuum sanctumque piumque Primum opus , haec sacri fuerant primordia cultus : Ter foelix purae qui relligionis Asylum Reddidit hanc nostram pulsâ impietate Carinam . Intereà incoeptis perstat foelicibus Heros ; Barbariemque procul removens , civilia Nautis Iura dat , invicto quondam praeeunte Chorammo ; Eccùm , qui fausto Pelagus , Nautasque Ratemque Omine , legitimis instruxit legibus , & qui Primus ab invicto foeliciter omnia rexit Praeside ; quem senium nisi detinuisset euntem ( Continuus cui morbus adest comes ) ilicet idem Maxima mansisset recidivae gloria puppi : Cujus adhuc gnaro ( licet ingruat aegra senectus ) Consilio regimur ; justâ qui singula lance Pensitat , occultae penetrans in viscera causae . Nec tamen heic invicta probae solertia mentis Constitit : innumeris sed cùm conspexerit aegrum Vulneribus Nautarum agmen ; clarum insuper addit Nogrodum , Achyllaeo morbos qui pelleret ausu , Quique Machaoniâ curaret vulnera dextrâ : Qui passim emeritis clarescit honoribus , & qui Instruit ignaros foelici hac arte Tyrones , Utilis , & lacerae importans non pauca Carinae Commoda , venturis nunquam non pervia saeclis . Instat adhuc puppis Domitor : dat jura Ministris Sacra suis ; rixasque procul veteresque Tumultus Submovet . Et Puppi leges praescribit eunti , Chorammo praeeunce ; P●trem qui passibus aequis Moribus & vitâ insequitur : qui laude perenni Gregoriana avidae volvit Decreta juventae : Caerula cui meritam plectit Galatea corollam Ex hedera , lauruque , & purpureis hyacinthis : Perfer , & incaeptum placidè sic perfice pensum Nate DEO , nostrae recolens sacra jura Carinae . Perstat adhuc Gnari mens irrequieta Magistri , Exhilaratque aegras dulci modula mine mentes : Dat quartum , qui vel Cytharâ , vel voce canorâ Concitet harmonicis coelestia Numina Rythmis : Ilicet hic ille est redivivus Thracius Orpheus , Carmine qui fluvios ; vel Methymnaeus Arion , Qui plectro mediis Delphinum flectere in vndis Assolet : hic primus princepsque Choraula Carinae est Coelica dulcisono celebrat qui Numina cantu . Instat ovans : & opus solito dux perficit ausu , Addit opes , & opem reliquis : validique Led●ni Luxuriantem animum meritâ mercede remulcet , Prima cui indomitae commissa est cura juventae : Qui licet indociles Navali hac arte Tyrones Imbuat , informetque : olli tamen Entheus ardor Quo valet Arcturumque , ipsosque notare Triones , Armatumque auro circumspicit Oriona . Quid referam in socios curam regimenque Minores ( Ipse Pater toti quod declaraverat orbi ) Qui nunc provectae invigilant cum laude Iuventae Quisque Gregis proprii inspector , licet ordine quōdā Confuso illicitoque , vagae cum clade Iuventae ? Caetera quid memorem ? Victum viresque virosque Addidit , innocuae post tot dispendia puppi Annua securis importans commoda Nautis Marte suo , solus solus Palinurus , amico Trit●num auxilio ; constans quos cura Carinae Tangit adhuc , si quis contrà vel pestifer Auster Spiret , & hàc vorsùm vel carbasa tensa retrorsum Concutiat , fluctusve ratem decumanus , iniquâ Opprimat alluvie , nimiaque aspergine laedat . Nec tamē heìc , requiē tremulis dux praebet ocellis , Sed Ratis horrendas reficit sarcitque ruinas , Compactoque cavas constringit viscere fibras , Et pice conspersâ rimas compingit hiantes : Visitat & latebras , firmat fundamina , restes Explicat , & propriis appendit Carbasa Malis , Cunctaque sollicito firmat Retinacula nexu : Diruta restituit , resecatque superflua , sparsa Colligit , & Dapibus Triclinia Regia lautis Instruit , & variis privata Cubilia lectis : Quinetiam titulis Aulaea superba beatis Heroum Regumque , intexto splendida bysso , Sacrilego quondam Glaucus quae vendidit astu ( Sollicito Gnaeti toties repetita rogatu ) Addit , & his propriam ditat , decoratque Carinam . Quin etiam emerito Veteranos donat honore Quotquot erant , Pileoque caput pelagique Corollis Apparat , aequoreâ circundans Tempora vittâ . Haec Pater , haec nostrae , dum vixit , cōmoda puppi , Hanc requiem , hos reditus , hunc detulit vnus honorē : Haec sunt haectanti monumenta aeterna laboris , Gestaque magnanimi nunquam interitura Magistri . Caetera non memero , immensâ ne pagina mole Turgeat , & nimio excrescat lasciva tumore . Qui nunc qui vitreis aeternùm obdormit in vndis Torpidus , & saevi concussus arundine Lethi Deserit humanae pereuntia gaudia vitae , Et vasto immersos lachrymarum gurgite Nautas : Spernit aquas , puppimque , & hyperboreos reboatus Oceani , rumpitque moras , clavoque relicto , Dulcia perpetuae meditatur gaudia vitae . Spretor abis Palinure ? & nos rape in omnia tecū . Ibimus vnà omnes : capiet mora nulla sequentes : Sit satis ô , Natum , te solo Patre minorem Nuper vicinae transîsse in transtra Carinae Aonidum imperio : quem non virtutis egentem Abstulit oppositi dira inclementia fati : Credimus haec miseri ? Quò nunc quò nostra Carina Tendet ? Et emensi quae spes superesse laboris Ulla potest ? Hei nulla : vicis miserescito nostrae Die Pater ( si quis sensus : ) reminiscere pacti Foederis , & spretae moriens miserere Iuventae , Quae peracerba sui recolit dum fata Magistri Caeruleum per inane , exlexque exrexque pererrat , Contristans querulo Pomonia marmora planctu : Haud aliter , quam multifidis cum piscis in vndis Qui labyrinthaeis obseptus retibus , illàc Hacque miser fugitans , per mille foramina , dulci Tentat abire fugâ , sed dum tamen omnia tentat , Ducitur , & viridi vitam deponit in herbâ . Heu pietas ! quàm nulla homini est sincera voluptas ! Nec bonitas , nec te potuit tua plurima Virtus Incolumem servare tuis ? nil vota piorum , Nil castae valuere preces , gemitusque profusi ? Quin tecum nobis bona tot , bona tanta perirent ? Quid prius heic , quid posterius , quid denique dicam ? Quid , taceam , attonitusve querar ? Crudelia dicam Numina ? Crudeles Parcas ? Crudelia Coeli Sidera ? Crudeles parcas , crudelia dicam Singula , quae tantum voluere extinguere lumen . Ecqua soli facies ? quid non lachrymabile restat ? Quid fletu vacuum ? quis enim quis ferreus vdis Temperet à Lachrymis ? quis acerbo froena dolori Injiciat , tanti truculentâ in morte Magistri ? Adspicis vt ferrugineo velatus amictu Tristior Eois Phoebus consurgat ab vndis ? Adspicis horrendis vt circumfusa tenebris Moesta subobscuris Phoebe caput occulat vmbris Pullatis invecta rotis ? Utque anxia Coeli Sidera , sollicito renuent sua lumina mundo ? Cernis vt oppositis carmen Lachrymabile ventis Accinat indignis Pallas comitata Camoenis ? Utque Athamantaeo jampridem percitus oestro Spumea arenoso Nereus ciet aequora fundo , Adverso adversas conturbans vortice moles ? Adspicis vt nimio rumpantur Saxa boatu , Horridaque indignas repetant vt monstra Cavernas ? Utque ad Hyperboreum torpens Balena Booten Horrida continuo convolvat pectora planctu ▪ Epotas patulis efflans è naribus vndas ? Adspicis vt tremulis mortem prognosticet alis Halcyonum lachrymosa cohors , vtque agmine facto Imbrem , Hyememque ferant mundo , tristem que ruinam ? Utque impulsa gravi rerum Nattura dolore Visa sit immensi reserare repagula Mundi ? Indigites salvete Vmbrae : salve auree Mystes Divorum , irati quem nulla sinistra subegit Vis Pelagi , nec tristis Hyems , nec torrida Cancri Brachia , nec forti superavit Sirius aestu : Quem nulla annorum series , nec sera tacebunt Sêcla hominum , tacitos voluent dum sidera cursus , Altaque dum refluis Phoebe dominabitur vndis . Interea ( si qua adflictae vel cura Carinae Ulla tuae superest ) divum celeberrime Nereu Cui Pelagi consurgit honos , regimenque , decusque , Adspice nos ▪ Puppimue : & ne nos tarda moretur Vis Remorae ; aut furvas Erebi deseendat in vndas Quassa Ratis , superadde Ducem : tantoque remoto Praeside , da Successorem , similemque Magistrum : Ne sine , vt Euboicae cautes , coecusve Caphareus , Scyllave , & Oleniae sidus pluviale Capellae , Ventorumve injuncta lues , comitata procellis Intentent miserae damna vlteriora Carinae : Sat Nautis , Puppique datum , ductore remoto Te Palinure volo , te , te , qualem aureus olim Nec habuit , nec habet vitreis Neptunis in vndis . Tritonas qui nunc inter Conviva recumbens Semi-deos , positis curis requiescis ; & aevi Iam satur , aeterni saturaris Nectare Nerei . MISERRIMA ECCLESIAE & UNIVERSITATIS ABREDONENSIS , ( Quae sub DONAE & DEAE Fluviorum nominibus Poëticè intelliguntur ) Conditio ante tempora Beatissimi PRAESVLIS PATRICII FORBESII , A CORSE , CUM FOELICISSISIMA & FORTVNATISSIMA earundam Cōditione , florente PATRICIO , comparatur , & inter se conferuntur . QUANTVM Augustino debet Clara Hippo beato ; Tantum FORBESIO DONA sororque DEA . Flumina Numinibus vacua hic sine honore fluebant ▪ Flumina finitimis vix bene nota suis. Capripides tantum satyri , Faunique colebant , Monstraque Pierio perniciosa Choro . Antraque torpebant ( fugeres penetralia somni ) Intus & informis squallor & horror erant . Atria deformi squallebant turpia musco , Et delubra DEVM , limina , Claustra , fores : Unguibus & foedae volucres foedata trahebant Omnia , nec quenquam Flumina laesa movent ▪ Sacraque portabant manibus direpta Deorum , Nec quidquam quod non praeda petita fuit Harpyisue avidis venduntur tecta : domosque Barbara turba dedit , barbara turba tulit . Mantua , vae miserae nimium vicina Cremonae , Prima fuit rapidis esca petenda Getis . Barbarus has segetes , & non sua rura Colebat , Quem non vlla sacri sacra movere fori . Mantua , num puduit , dum sic in vota vocasti Barbara fraxineos fagineosque Deos ? Quos lapis , aut lignum , quos succina Gutta ministrat , Servat in orbiculis quaeque puella suis. Nayades interea tacitè sua fata dolebant , Usque per indignas imbre cadente genas . Adspexit DEVS , & famulos miseratus egenos , Misit opem miseris , FORBESIVMque dedit . Advenit , ex Templo redeunt Saturnia regna , Phoebus , & Aonii turba novena Chori . Advenit , huc pariter remeant Artesque , DEVSque , Et decus , inculti & gloria prima soli . Somnus abit , fugit & torpor ; vigilantia , virtus , Et labor , & pietas regia tecta tenent . Thure calent arae passim , vigelesue Ministri Ante aras Domino Carmina laeta canunt . Harpyae in Strophadas fugiunt , foedaeue volucres : Et reduces Musae , quod rapuere , ferunt . Haec canit errantem Lunam , Solisue labores ; Illa solum , incertum monstrat & illa salum . Haec pedibus plaudit , digitis haec tympana pulsat ▪ Altera Bistoniam verberat arte Chelyn . Haec decorata comas incedit fronde salicti : Haec niveo pictam syrmate verrit humum . Collibus ●aerentes varios legit illa colores : Digerit haec lectos quot Dea Chloris habet . Illa legit violam : flavam legit altera Caltham : Illa papaveream carpit & vngue comam . Prisca renascuntur , remeant foelicia secla , Et meliora quidem , si meliora forent . Venimus ad summum fortunae : hinc vota , precesue Vix vltra quo jam progrediantur habent . Sed dum FORBESIVS magna haec sua dona coronat , Mors vetat , extensam detinuitue manum . Hinc DEA lugubri tundit sua littora planctu : DONA ue caeruleas fletibus auget aquas . Utraue & in duro tandem lapidesceret alveo , Tu COTHARISE tuum ni sequerere Patrem . IOANNES LUNDINUS , IN ACADEMIA REGIA Humaniorum Literarum Professor , Et Facultatis Artium pro tempore Decanus . S. M. Reverendissimi in Christo Antistitis , PATRICII FORBESII A CORSE , Episcopi Abredoniensis longè Eminentissimi EPITYMBION . FORBESIVS Praesul Tumulo requiescit in isto : Hìc Elphinstonii Dumbariique cinis . Hi nati , viguit quondam cùm vivida virtus ; Secula FORBESIVM nostra dedere Patrem . Ferrea secla quidem ; dignus melioribus annis Ille tamen , Cathedrae dignus honore sacrae . Quos Patriarcharum sacra quinque sedilia Mystas Cepere , hos dio rettulit eloquio . Par mens eloquio ▪ mens spem super aethera librans : Mens pia , sidereo purior orbe nitens : Omnia mens lustrans Patrum monumenta priorum , Lumine dum reserat Pathmia fata novo . Vt gravitate Cato , nitidis ita Caesar in armi● ▪ Ius ita dicturus Iustinianus erat . Maturè , meditata diù , peragebat ; ab arte , A genio , à Proavûm nobilitate sagax . Denique quod Quadrati hominis laus dictitat , omne Omne id Apostolicus suggerit iste thorus . Ponebat DAVID WEDDERBVRNVS , Latinae Scholae in Urbe No●i● AB●EDONIAE Praefectus , IN OBITUM REVERENDISSIMI EPISCOPI ABREDONIENSIS , PATRICII FORBESII A CORSE . QUisnam hic esse queat tantus mirabere , cujus Astat Sepulchro illachrymans Circumfusa cohors Musarum , cujus Apollo , & Pallas parentant manibus . Hic est ille ( sacri siqua est ea gloria Mystae ) VENERABILIS FORBESIVS Nobilibus prognatus avis , sed gloria major Obiîsse digna Praesule . Hinc laudum satis ampla seges , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verendi Oracla sarta tectaque Asseruisse DEI , & Pastorum praedia , per fas Nefasque , per vim , per dolum Sacrilegâ direpta manu , & , ( quae maxima laus est , Sacranda cunctis saeculis , ) A caulis arcûisse lupos , avidosque leones Ovile populantes sacrum , Tarpeiique Iovis sacra execranda , vafrique Dogmata Batavi exotica . Denique , ne , quicquam desit , quod Praesule dignum Miretur aetas postera , Ille tuas nuper rediviva ABREDONIA Musas Auxit decore pristino ▪ Hic tibi marcentes catus instauravit honores , Dudum prope inter mortuos . Languentesque oculos jussit te attollere , Tequ● Vegeto vigori reddidit . Ergo age , quisquis amas nomen , famamque secundam Aeternitati tradere , De Musis , Mystisque sacris benè disce mereri , Laudabili exemplo illius . Hinc tibi surget honos , patet hinc lata area , vbi se Cum laude virtus exerat . M. GVL. WALLAS , Latinae Linguae Professor , & Scholae Glasguënsis Praecept●r . In Venerandi & Sanctissimi Patris nostri , PATRICII FORBESII , DIVINA MISERATIONE ABREDONENSIS EPISCOPI , OBITVM , EPITAPHIVM . PLus decē olympiadas vixit COTHARISIVS Heros , Flemus eum propere sed cecidisse nimis : Nam multum famaeque opibusque sibique suisque Vixit , sed Patriae non satis ; imo parum . Magna ac multa ( inquis ) fecit : majora sed olim Pluraque facturus ( si modo vixet ) erat . ALIVD . CUR bombarda minor majorque tonitrua bombis Assimulant ? famae figna futura canunt . CVR non stemma patrum pictum ac insignia gentis ? Vivus contempsit , mortuus illa magis . I , pictor , potius virtutem pinge , fidemque Divinam , humanam ; clarus vtraque fuit . Gratia pingatur , pingi nec gloria debet Qua fruitur , fingi nec quoque mente potest . ALIVD . QUid primo de te dicam ? quid denique ? Magne FORBESIORVM Heros , Abredonumque Pater . Te multo melius tua dicta & facta loquentur : Scripti à te referant enthea dicta libri . Facta DEI Domus , & Regis declaret , adaucta Auspiciis toties muneribusque tuis . Cedite Murthlaci , genus alta ab origine , Patres : Cedite Devanae , turba secuta , Patres . Vivat PATRICIVS , majorum alpha atque minorum : E cinere exsurgant Lilia , Caltha , Rosae . Quam foelix istos cineres quae continet Urna ! Et nimium foelix qui tegit ossa lapis . ALIVD . SCRIBITVR à multis lesso arcto arctàque papyro Mors PATRICI ; magnum vita volumen erit . Hanc quis scribet ? Eam metuo ne deterat alter , Si nolit Natus scribere gesta Patris . Conscius hic morum , fidei zeliue paterni , Conscius hic jugis nocte dieue precis . O quantus si nunc superesses , docte Boëti , Vitis & Chronicis nunc foret ille tuis ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . POSVIT ROBERTVS DOVNAEVS , BIBLIOTHE CARIVS . SINGVLTVS BOREAE , IN OBITVM REVERENDISSIMI IN CHRISTO PATRIS , PATRICII FORBESII , PRAESULIS ABREDONIENSIS , OMNI LAVDE DIGNISSIMI , &c. QUid BOREA moestum spiras furialibus antris ? Luctificoue sono murmura dira boas ? Insolitumue furens placidi maris aequora turbas ? Fluctibus & tumidis littora nostra quatis ? Vimque parans , doctis gratissima rumpere gestis Otia ; concutiens pectora moesta metu ; Flatibus vndiferis ne augusta Palatia Phoebi , Sacraue Musarum diruta , lapsa cadant : Numquid bella movens iterum pro conjuge saevis ? Herculeâve dolens pignora caesa manu Ingemis ? Insano & juvat indulgere dolori ? Quaeque levet curas respuis aeger opem ? Iam nec acidalio flagrant mihi corda furore , Saevave pro actaeâ conjuge bella paro : Monstrido mâve manu prolem indignatus ademptam Prorumpo in fremitus , flamiua dira ciens : Non antiqua queror dispendia ; supprimit ista Quae , mî intus stimulat pectora cura recens ; Nec quaecunque recens dedit hos mihi cura tumultus , Aerumnis quanquam bis tria lustra premor . Frendriacae jam parva domus mihi damna videntur , Et Grantî praedas arbitror esse nihil : Et dictu durum quanquam & miserabile visu , Gordoni●um fatum mens putat esse leve : Grandius ecce nefas premit alto corda dolore , Vixque sui est compos mens agitata malis , Heu sacros inter Patres celeberrimus vnus Nuper mitrati gloria magna chori , Sedis ABREDONIAE decus , & mea summa voluptas Eripitur gremio ( proh dolor ) ecce me● . Quem gens clara animis atque artibus inclyta belli De se prognatum FORBESIDVM alta domus Iactat , & inde putat majores surgere laudes Quam Marte insignes quod tulit ipsa duces : An magis ipsa dolet tantorum facta virorum Magna premi vnius laude sepulta viri ? Palladiasque domus , fanum quâ Regulus altum Ostentat populis , hunc tenuisse juvat : Nobilis & quamvis proavos dimissa per altos Iugera possedit plurima dives agri , Non divam Sophiam , sacri aut praeconia verbi Ortu aut fortunis inferiora putat . Hinc reducem in Patrias sedes , qui altaria curant Symmystam exoptant , dat rata vota DEUS . Virtutum rectrix prudentia cuncta gubernans Ordine , & ipsa gregem more decente regit . Clara viri virtus , magnae constantia mentis , Ingenium vivax eloquiumque potens , Et niveus morum candor , vultusque severi Majestas clemens fratribus anteferunt . Tanta latere diu potuerunt munera ? Nunquam : Privato haec nimium commoda magna gregi . Regis amor mandat , poscunt hunc publica vota , Quam non ambîbat Praesulis ad Cathedram . Nescia mens fastus non affectabat honores , Ast animo invictus munera nulla fugit . Quae postquam subiit , magno moderamine Clerum Dirigit imperiis consiliisque fovet . Exemploque praeit , cuncti vt sua munera praestent , Attente inspiciens , quod jubet ipse facit . Hinc inter doctos mystas doctissimus altè Eminet , inque bonis optimus ipse cluit . Si quisquam doctae mentis monumenta relêgit , Non Augustini haec inferiora putet . Dulcius aurifluo haud fundit Chrysostomus ore , Suavi aut Bernardo mellea verba fluunt . Ingentes animos cordata que pectora gessit , Qualia Niliacus Praesul , & Ambrosius . Quaeque prius sparsim variis clementia Coeli Cesserat , hic vnus omnia dona tulit . Praesulis eximii nec tantum Ecclesia sentit Foelices curas auxiliumque pium , Sed , tibi quod propius forsan praecordia tangit , Hunc quoque senserunt docta Lycaea Patrem . Praeteriti reparat secli dum damna benignus , Et studiis ardor priscus , honosque redit . An non dura nimis , nimis heu mihi justa dolendi Causa datur ? Numquid ingemere ipse vetes ? Singultire juvat , moesto suspiria corde Tollam , nec luctus finiet vlla dies ; Magna tibi BOREA fateor nunc causa doloris Orbarunt tanto quem fera fata Patre : At fremitus compesce graves , absiste furori Luctisico , & lachrymis ponere disce modum : Nec tibi foelicis fortuna dolenda parentis , Nec opus est casus ingemere vsque tuos : Non illum claudunt ferratae limina mortis , Coelestes animos nec libitina capit : Spiritus aetherius Patrium remeavit Olympum , Et fruitur laetus jam propiore DEO : Atque tibi superest magni stirps maxima Patris , Qui praesens luctus leniat vsque Tuos . Andreapoli moerens scribebat M. IOANNES ARMOVR , Philosophiae Professor , in Collegio Sancti Salvatoris . TVMVLVS REVERENDISSIMI IN CHRISTO PATRIS , PATRICII FORBESII , ABREDONENSIS EPISCOPI , Sanctioris Concilii Scoticani Senatoris , Univesitatis Abred , Cancellarii , Domini à Corse , &c. COnditur hoc Tumulo , fam● super aethera notus FORBESIVS , sacri gloria prima chori . Conditur hoc Tumulo , plenus gravitate serena Vultus , & insignis cum gravitate lepos . Nobilitate potens , lingua , calamoque disertus , Mente sagax , dextrâ fortis , & vsque pius Terror erat Latiae turbae , quam fulmine vocis Pressit ; vt invictus Relligionis Atlas . Nunc pretium pi●tatis habet , nunc aurea Coeli Templa tenens , CHRISTO carmina laeta canit . Quam sacer hic locus est ! quanto dignat●s honore ! Qui meruit tanti PRAESVLIS exuvias . AL. GARDENVS , Philosophiae Professor , in Acad. Regia Abred . REVERENDI ADMODUM PATRIS , PATRICII FORBESII , EPISCOPI ABREDONENSIS , Supremi Scotorum Senatus , CONSILIARI● , MAGNI ACADEMIAE CANCELLARII , DOMINO à CORSE , &c. EPICEDIVM . CYnthia , qui● nuper , tenebrosa expalluit vmbra ? Insolito riguit terra nivosa gelu ? Corruit , & sacri quid Celsa Corona Lycaei , Quiddue Dicasterii , turbidine , ruptus Apex ? Si qua fides vero est : monstrabant vulnera terrae . Coelum , bruma , forum , Celsa ruina Domus . Entheus , Heu , Phaebus terras , Astraea reliquit Aurea , Cecropiae magna Columna Deae . FORBESIVM abductum terris , HVNC infula deflet Sacra , Minerva gemit , luget & alma Themis . Solamen superest : Magni , Sacra Imago parentis In Coelo positi , viva relicta solo . Debitae observantiae ergô , Posuit IOANNES RAIVS , Philosophiae Moral . in Gymnasio Mareschallano Professor . EXEQUIIS PLURIMUM REVERENDI IN CHRISTO PATRIS , PATRICII FORBESII , ABREDONIENSIS EPISCOPI . PHILOMVSVS . PHILARETES . PHILOM HEu , quanta ingentis video spectacula luctus ? Insolitae rerum facies ( proh ) publica fata Charaque non dubiis testantur funera signis : Undique funereas Cyparissos montibus altis Devolvi video , & tristes descendere Taxos , Pimplaei virides flaccescunt ruris honores , Conqueritur lachrymis oculos suffusa nitentes , Et quasi collisa languescit Gorgone Pallas , Luget vt amissa virga Cyllenius Ales , Pindus agit gemitus , moestum Cortina remugit , Clio lugubri vultus obducit amictu , Suaviloquos calamos Euterpe fletibus inflat , Lesboum refugit Polyhymnia tendere plectrum Calliope moesta fundit convitia lingua , Tris●e canens Erato fa●oles increpat horas , 〈…〉 dieis vlulatibus implet , Melpomene tentat lachrymis lenire dolorem , Moesta Thalia sui renuit solatia luctus , Uranie 〈◊〉 moestas ad sydera voces , Imprimis tristes iterat gemebunda querelas Relligio , & foedo deturpat pulvere crines , Squalent Templa , gravi resonant & pulpita planctu . Fare age , quae ●antos Umbrae meruere dolores ? Nam tu etiam ex imo ducis ●uspiria corde PHILAR. FORBESII manes , & magni Praesulis vmbram Plangimus , & 〈◊〉 cineres tumulamus honore : Illum Pegaseis enutrivere sub antris Castalia de valle Deae , jam pendulus , infans Spes amplas , dat & ampla olim documenta futuri Ingenii , quales puero prudentia mores Fingit ? Iam totum spirant praecordia Phoebum . Socraticos tandem dignus conscendere currus Musarum meruit plansus , & praeside Phoebo Circundat capiti sacras ABREDONIA lauros . Ast vbi jam firmata virum persecera● aetas , Majorum menti subeunt moli mina rerum . Non jam sufficiunt totae Permessidos vndae , Concipiunt alias mentis penetralia flammas , Vt Dii ardentes restringuere pectoris ignes Haud valeant Heliconis aquae aut Aganippidos amnes , Iam Solymae sitienter hiat , dulcesque Syloae , Ardet aquas , sanctosque cupit superare Sionis Colles , & sacris CHRISTI succedere Templis : Hoc erat in votis : tandem pia Numina voti Damnavere reum , studiis desueta profanis Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenè mens enthea vates Imbibit , & totum versans sub pectore CHRISTVM Illius ingreditur sanctus penetralia Mystes Sacra serens : aliquot tandem labentibus annis Imponit capiti venerandam Ecclesia mitram , In plausus coiere Scholae , tunc vndique doct● Turba togatorum meritos gratatur honores , Iam marcescentis revir●scit gloria lauri , Ipse etiam ad tantae Phoebus praeconia famae Advolat , & celebri laetus comitante catervae Aonidum , saltat per amoenos Phocidis agros , Et choreas ducit per celsa cacumina Pindi : Verum ipsa ante alias hilari sua gaudia vultu Relligio testatur ovans , titulosque precatur Faustos , & tanto exultans se Praesule jactat ; Namque illo haud alius vindex animosior hostes Ivit in adversos aut strinxit cominus ensem . Terruit ille quidem Lavinas Hannibal arces , Supremumque sibi victis Capitolia Can●is Speravere diem , sed tandem Martia Roma Collectis aquilis reparat dispendia belli , Et ponit trepida conceptos mente timores . Sed quod tot strictae rigidis mucronibus hastae , Et quod tot gladii , quod non & mille manipli Stipataeque acies valuere , hoc fulmine mentis Invictoque facit calamo , queis territat hostem Exanimatque duces , sternitque à culmine Romam : Vt jam Calvinum aut Lutherum vivere credas Papanas toties qui constravere Phalanges : Magna fuit quondam Babylon spolianda Trophaeis Ausoniis , nunc Scotorum spoliata Trophaeis Ausonia est Babylon , & jam Bella arma minasque Et formidatas olim tua fulmina bullas . Qui Capitolina dominaris Iupiter arce Spernimus , Ingentem traxisti Roma ruinam , Lucifer è Coelo cecidisti , acceptaque clades Exiguam misero suadet sperare salutem . Nil possum vlterius , conabar pergere , sed mens Consternata jacet , veluti torpedine tacta Lingua silet : paucas nostri memorasse doloris Sufficiat causas , tantique in funere luctus . PHILOM Proh superi quid enim misero mihi denique restat Quam superos atque astra meis lassare querelis ; Siccine praesidium Musarum , gloria , lumen , Lausque Caledoniae , Papanae malleus ille Haereseos , vindexue tui simul acer & vltor Enthea Relligio , communi morte peremptus Occidit , & fatis abiens concessit iniquis ? Non po●uit pietas , non Coeli conscius ardor , Non probitas , non cana fides , Prudentia , & illa Vivida vis animi , & virtus contermina Coelo Dilectum , morbisue caput Lethiue triumphis Eripere , & vita dignum donare perenni , Aut hoc si nimium est , non saltem Nestoris annis ? Et Vos Aonides , quondam pia Numina , Musae , Praesertim , cur non vetuisti gratus Alumnum Phoebe mori ? Per te concordant Carmina nervis , Inventum Medicina tuum est , Opiferque per orbem Dicere , & Herbarum est subjecta potentia , Sic te Iactabas memini , cum quondam captus amore Admisso Nympham premeres Peneida passu , Ergo quid aegroto non auxiliaris Alumno , Et quin afflictis affers solatia membris ? Extinctum potuit Medicis Epidaurius Herbis Excire Androgeum , potui● Rhodopeius Orpheus Eurydicen stygiis cantu revocare profundis , Tu tamen heu oblite tui , heu oblite tuorum C●ssas FORBESIVM Medica fulcire cadentem Phoebe manu ? Nescis , proh , nescis teue tuasue Aonidas moriente mori , viventeue vesci FORBESIO , vitali aura : sed credere dignum est Non sibi non aliis Phoebum potuisse mederi Aegro FORBESIO , nam vel Cyclopibus ictis Pastor ad Amphrysum rursus famulatur ad amnem , Aut iterum au●ato trajectus pectora telo Phoebus amat , visaeue cupit connubia Daphnes . PHILAR. Sed quid nos frustra scopulis impingimus vndas , Aut quid nos tanto deflemus funera luctu FORBESII ? Ex●viae hac tantum tumulantur in Vrna , Non jacet extinctus cujus mens coelica sedes Incolit aeternas , vita donata perenni : Non jacet extinctus , cujus celeberrima nomen Scripsit in aeternis praeclarum gloria Fastis : Vivit , FORBESIVS vivit super aethera notus . Mr THOMAS WALLAS ▪ S.S. THEOL . Stud. & Ministerii Verbi Candidatus , in Academia Glasguënsi . IN OBITVM PATRICII FORBESII , EPISCOPI ABRED . &c. PATRICIVS silet hic Pr●●sul dignissimus , alto Pectore PATRICIIS clarior Ausoniis , Ingenio , genere , & genio praeclarus , Alumnus Musarum , sacri lucida gemma chori . Enthea mens sacrata DEO , fallacibus orbis Despectis curis , tota DEUM sitiit , Praefuit vt Clero , sic multum profuit illi , Dum licuit populo lux fuit alma suo . Lampada Relligio , columen Re●publica deflet , Et decus ereptum Patria moesta dolet . Coelestis vitae , clara & monumenta supersunt Doctrinae , eximii vivida imago viri , Consona foelici vitae mors fausta , perennis Fama solo , Superûm jungitur vmbra choris . GLASGV● , Mr IOANNES HAMMILTONIVS . IN OBITVM Amplissimi , Clarissimi , Pientissimi , ac Reverendi in CHRISTO PATRIS , PATRICII FORBESII , ANTISTITIS ABREDONENSIS , Serenissimae Regiae Majestati à Consiliis Scotiae Secretioribus & Sanctioribus , Universitatis Abred . Cancellarii dignissimi , & Baronis à Corse generosissimi , honorandissimi ▪ EPICEDIUM . ERoo jaces venerande Senex , Clarissime Praesul ; Et tantum famae vivis in ore vagae ? Certe vivis adhuc ; & quamvis fama sileret , Nec poterit virtus , nec tua facta mori . Aeternantue tuam vitam Collegia , Templa : Ast eheu tantum te memorare queunt : Quod memorare tuas virtutes possumus eia ; Eheu quod tantum te memorare licet . Queis oculis Urnam plenam , vacuamue Cathedram Cernemus ? Madidis cernimus ista genis . Cum subit illius moestissima noctis imago Qua secuit vit● stamina Parca tuae ; Perpetuas tenebras , noctem aeternamue videmur Cernere , nam lux te nostra cadente , perit . Cur non te Lacbesis Phoebo lucente necavit ? Noluit esse tuae restis Apollo necis . Nocte fuit fato mersus Palinurus iniquo ; Nocteue Presbyterûm tu Palinure cadis . Nox orbi nimium funesta , obscura ; perennis Principium lucis sed fuit illa tibi . Et tu nolueras ortum expectare diei , Quippe prope adspèxti tu sine fine diem . I decus , i splendor noster , coelestia carpe Gaudia , sunt vitae quippe repôsta tuae . I Patriae Pater ac Lux sancta ; i Serve fidelis , Ac intra in DOMINI gaudia magna tui . ALIVD . PATRICIVS jacet hic ; ipso vel nomine clarus . Et certe hoc , omen non leve , nomen habet . Quippe illum invenies , regni vel teste Senatu , Inter PATRICIOS vix habuisse parem . PATRICIIS genuit nil majus Roma , nec isto PATRICIO majus Scotia clara tulit . PATRICIVS jacet hac & Sanctus Praesul in vrna ; Et recte titulus quadrat vterque viro. Munere praeclarus gemino , perfunctus vtroque Et Clero , & populo commoda magna tulit . Ergo hodie vnius duplex extinguitur astri Virtus , quique tulit commoda tanta perit . Plangite Scotigenae ; Tumulo conduntur in vno , Et Sanctus Praesul , PATRICIVSue gravis . Lachrymabundus posuit , GVL. LAVDE●VS . Philosophiae Magister , & S.S. Theologiae Studiosus , in Academia Abredoniensi . MVSARVM ABREDONENSIVM LACHRYMAE , In Obitum Patroni & Phoebi sui , PATRICII FORBESII , PRAESULIS ABREDONENSIS . PLangamus Clarium quotquot Apollinem Ardenter colimus , major Apolline Noster FORBESIVS nam Pater occiddit , Ne dicam Sophiae parens . Qui nos languidulas , & prope mortuas , Claras omnigenis reddidit artibus . Plangamus lachrymis non mediocribus , Et nostrum & Patriae Patrem . Cunctis ille piis flebilis occidit , Ceu flendus potius : flendus acerbius Nobis , ah miseris , quam perit omnibus ; Eheu FORBESIVS Pater . Eheu nunc cecidit Presbyterûm jubar , Mystarum columen ; far quoque Consulum ; Et splendor Boreae , gloria Marriae , Ingens FORBESIDVM decus . Sed vitae integritas , diaque sanctitas , In Sacro Officio mira fidelitas , Nec-non sedulitas FORBESII Patris Laudari nequeunt satis . Laudari nequeunt quae nimis aut satis , De●●eri nimium vel satis haud queunt . Illorum , at gemitus , moesta memoria Nostros amplificat , graves . Tam clari jubaris relliquiae piae , Solamen lachrymis protinus adferunt . Virtutumque viri , qui superest , nitor Ipsum non patitur mori . Haec sunt pulchra quidem , pulchrius at fuit Ipsum vel senio cernere debilem , Sed fortem ingenii dotibus ; auream Monstrantem Sophiae viam . Ah! Quis nostra potest damna rependere ? Eheu queis lachrymis , queis vlulatibus , Tam chari capitis funera flebimus ? Iam ne sit lachrymis modus . Eheu nos miseras ! Occidit , occidit Lux nostra & columen ; Nobilis occidit Praesul FORBESIVS , doctus & ìnclytus Virtute & sapientia . E centro citiùs terra movebitur , De Coelo citiùs sydera decident , Quam nos FORBESII funera plangere Cessemus madidis genis . Condoluit idem GVL. LAVDERVS , Philo-musus . IN EXIMIUM DEI SERVUM , CONSULTISSIMVM IVNTA ac VIGILANTISSIMVM PRAESVLEM , PATRICIVM , Nunquam interiturae memoriae , EPISCOPVM ABREDONIENSEM , Magno primum IACOBO , ac postea CAROLO Filio Regi nostro Serenissimo , à Consiliis Sanctioribus ; Academiae Abredoniensis Cancellarium , ejusdemque Instauratorem desideratissimum ; Baronem de Oneil , Dominum de Cotharis , &c. EPICEDIVM . SI genus anquiras ; Heros COTHORISIVS : artes Si teneras ; Necdum conscia Glotta silet : Quâue Caledoniae jactant se jure Camoenae Regulia , hinc titulos arrogat ipsa novos . Ut decus Aoniae juvenis ; sic prima Senatus Gloria , sic Mitrae gloria prima , senex , Nec media ablusit , teneris seniove , juventa : Constanti semper tramite crevit honos . ALIUD . EXimia eximium referant si symbola pectus , Unus FORBESIVS singula puncta tulit . Fronte refulgebat cum majestate verendâ Alliciens animos comis amabilitas . Illita sacratis fluitabant verba Labellis Nectare : & accepto pondere dicta daba● . Incidit obscuri si quando pagina Libri , Interpres ( mirum ) Lectio nuda fuit . Interioris erant vt pectora condus Athenes ; Dexter lingua animi sic quoue promus opū . Quae bona cunque viro fuerant , quae Praesule digna , Uni cuncta poli cedere cura fuit . ALIVD . LUstra decem supraue decem septena peregit , Mente , manu , calamo , consilioue potens . Quod si pro meritis cedant virtutibus anni , Debuit innumeros evoluïsse dies . Efflagitantibus id , & divini viri meritis nostraque officio fundebam . PATRICIVS IAMISONVS , Philosophia Magister , & S. S. Theol. Studiosus , in Acad. Abredoniensi . Memoriae REVERENDISSIMI IN CHRISTO PATRIS , PATRICII , ABREDONENSIS EPISCOPI MERITISSISIMI , CONSILIARII REGII , ET DOMINI A CORSE , Viri perillustris , vitae integritate , ac omnibus virtutibus eximiis penè incomparabilis ▪ Qui septuagenarià morte solutus , mortales reliquias , dum ( CHRISTO jubente ) resurgant immortales , Deposuit anno post humanae Salutis vindicem carne donatum 1635 , vigiliis Paschae , HAEC MERITÒ MOERENSQVE SACRAVIT . HEîc pius Antistes situs est , Cathredaeque domusque Gloria ; lux cunctis splendida Scotigenis ; Inclyta Musarum soboles , columenue sacrorum Eximium , populo os vsue salutiferum ▪ Cum decies septem brumas vidisset ; & aris Sacrásset vigiles cum totidem parochos : Huic curis senioue gravi , mors nuncia misit Expectata , quibus dextra columna rui● . Sic fractam morbo , tandem Mors ipsa taberna● Quinta pr●turae soluit Olympiade ▪ NAENIA DE EODEM . TRistia dum foris haec ridet spectacula Roma Intus dum gaudet seditiosa cohors : Tu plangas grex parve DEI Pastore remoto ; Ingemat hunc Clerus deseruisse Scholas . Munera nec jactet Trinarx , nam sanguis honorem Huic dedit & census ; Pontificatus onus . APOSTROPHE . MUndus te peperit , suspexit homo , arripit aether ; Flet te mundus , homo te indiget , astracolunt . IAC . GORDONIVS , Philosophiae Magister , & S. S. Theol. Studiosus , in Academia Abred . REVERENDISSIMI PATRIS IN CHRISTO , PATRICII , PRAESULIS ABREDONANI , A Consiliis Regiis , Domini de Corse , &c. EPICEDION . MYstarum quid turba queunt ? jam Cynthius orbem Liquit ( delitiae gentis honosque suae . ) Qualis erat Numidas inter pater Augustinus , Bizantîue viros aureus ore senex . Talis eras , in te Cyprianum , Gregoriosque , Et cum mille aliis vidimus Ambrosium . Regia perpetuam celebrabunt culmina famam , Olim Elphinstoni tecta dicata manu : Quae reduces habitant te deducente Camoenae . Quaeque DEUM resonant pulpita muta prius ▪ Iamque tuis Themis auspiciis , Medicinaue florent , Doctrinaeque omnes , te revocante vigent . In Patriam remeans , quem semper mente colebas Nunc cernis , summo perfruerisque bono . IOANNES KEMPAEVS , Philosophiae Magister , & S. S. Theol. Studiosus , in Acad. Abredoniensi . IN OBITUM Reverendissimi , Prudentissimi , Piissimiue Praesulis , PATRICII FORBESII , EPISCOPI ABREDONIENSIS , &c. HIc situs est Praesul , vita sanctissimus omni , Pieridum , Patriae , FORBESIDVMque decus . ALIVD . PRaeclaro quaecunque queunt de stemmate dici , In te FORBESI cuncta fuisse patet . Quantus qualis eras nec lingua retexere possit , Nec mens complecti quam probus atue pius . ALIVD . CUra , Labor , pietas , prudens vigilantia , virtus , Dulcedo morum , nobilitatis honos Hic tumulata jacent ; rogitao : Dic quaeso , viator Possit an hic mundus jam superesse diu ▪ Posuit Misakmos . M r IAC . KEYTHE . IN OBITUM Reverendissimi in Christo Patris , PATRICII FORBESII , EPISCOPI ABREDONENSIS , AC DOMINI A CRVCE , &c. CARMEN FUNEBRE . ARtibus , haud pauci , pravis tolluntur in altum ; Nunc prece , nunc pretio , saepe favore virûm . Invitum blandè sed vestigavit , & vltro FORBESIVM ambivit pontificalis honor . Hic sapiens Mystes , observantissimus aequi , Ingenio pollens , eximieque pius , Claruit eloquio miro : vigor entheus intus Ardens , in sancto pectore firma fides . Auxilium viduis , praesensque levam●n egenis Omnibus , orbatis saepe Parente Pater . Ferre crucem juvenis didicit , confectus & annis Constanter DOMINI servus obibat opus . Hic Instaurator purae pietatis , ab ipso In Synodo praestans ordo , decensue mane● ▪ Hic à secretis regni , prudensque senator , Consilii magni , judiciiue fuit . Praesulis exigua Corpus requiescit in Urna , At cum CHRISTO animam jam Paradisus habet Olim cum Corpus redivivum sistet IESVS , PATRICIO toti vita perennis erit . Ponebat M r Georg. Robertsonus , Abredoniensis . IN OBITVM Reverendissimi in Chrtsto Patris , PATRICII FORBESII , MISERATIONE DIVINA ABREDONENSIS EPISCOPI ; Nec-non Celeberrimae Academiae Cancellarii , ELEGIA . SAnctorum tumulum , si fas violare querelis ; Labitur ex oculis nunc quoue gutta meis . Hinc dolor , hinc lachrymae , cecidit FORBESIVS ille , Primum qui columen relligionis erat . Perdidit ( ●reptam fatis ) Ecclesia prolem ; Urna tenet cineres ABREDONVMque Patris . Cum vero omne sacrum mors importuna prophanet , Cur vitio vertis , diripuisse bonos ? Hi dedignantur terrena palatia regum Queis terra indigna est , duxit ad astra DEUS , ABREDONVM decus atque Pater successit Olympo , Illic , vt nova sit gloria coelitibus . MVSARVM LACHRYMAE , TAntalidi moesto , vivos adhibere colores , Dum sumo ingenio , pictor & arte nequit ; Sollicitos ducto texit velamine vultus , Effingi quoniam non potis ipse dolor . Castalidum valeas qui delineare dolores ? Si gemitus velles pingere ; pinge sonum . Sub pedibus , lauri dejecit Apollo coronam , Et planctus resonant consona fila lyrae ; Condidit obductos ( qualis cum deficit orbi ) Vultus , nec radiis lumina laeta jacet . Tristia cupressi circundant tempora , serta , Non taciti hoc signum funeris , instar erit , Largis implentur lachrymis Heleconia Tempe , Terra nec vlla polo subdita moesta magis . ABREDONVM eripuit Musis quia parca patronum , Quo vivente melos , quo moriente dolor . IOANNES TAYLOR , ANGLVS ; Philosophia Studiosus . IN REVERENDI ET SANCTISSIMI PATRIS , PATRICII FORBESII , EPISCOPI ABREDONENSIS ▪ Et in summo Scotorum Senatu Consiliarii Obirum , EPITAPHIVM . OCcidit Abredonum Praesul FORBESIVS , ecce Parva tenet magni nominis vrna virum . In quem non habet aut livor quod dicere possit , Quanquam caelicolas misit in arma deas . Namuefides , pietas , spes , quicquid denique tantum Aut talem potuit condecorare virum , Illius in niveo sibi sedem pectore legit : Pectore Caucasea candidiore nive . Labe carens vt vita fuit , nulliue potestas Noxia : sic visa est mors properata nimis . Hunc gemet extinctum cuicunue ecclesia curae est , Atque in solliciti parte doloris erit . MUSARUM IN DEFUNCTVM LACHRYMAE . VEre novo Phoebus , turba comitante sororum Visere Pierias vult Heliconis aquas . Solicitansque lyram sic solabatur euntes Visa sit vt longae non mora longa viae . Propter aquas tandem viridi consedit in herba , Et circumfusa est turba canora ducem . Tunc Phoebus cantate deae queis carmina curae , Et jam vernantes fallite voce dies . Incipiunt jussae . C●nit haec , qua Iupiter olim Laedam fluminea lusit adulter ave . Illa canit Veneris Martisque nefaria furta , Et Niobes lachrymas , & Phaetontis equos . Dumque deae sic facta canunt , sic aera mulcent , Melpomene querulis fletibus ora riga● . Et jam non potis hunc tantum superare dolorem Ingemit , & lachrymans talia voce refert . Occidit ABREDONVM Praesul FORBESIVS , hisque Vocibus in mediis victa dolore silet . Ingeminant musae lachrymas , & pectora plangunt , Tuta nec à digitis ora fuere suis. Quid vixisse juvat ( clamant ) quid libera fatis Vita , quid aeternas proderit esse deas ? Non honor est , sed onus vita haec laesura ferentes : Solamen miseris est potuisse mori . Phoebus item querulis lachrymis testatur amorem , Et penitus fletu vincitur ipse s●o . Solatur miseras tamen , & Permissidis vnda Amotis lachrymis , talia dicta dedit . Scilicet infausto nobis processit Olympo , Quae tantum terris abstulit hora virum . Spes superest animosa tamen : nam splendida claris Ingeniis non est orba relicta domus . Vivit Natus adhuc , magni spes altera patris , Solamenque mali vivat & opto diu . Ponebat moerens ALEXANDER DOWNY , Philosophiae Studiosus . IN OBITVM Reverendissimi & Charissimi Patris sui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , PATRICII FORBESII , EPISCOPI ABREDONIENSIS , &c. CARMEN FUNEBRE IOANNIS FORBESII FILII . DUlce decus , genitor , vitali suavior aura ▪ Luminis usura cui mage charus eram : Dum tua condecorant certatim funera quisquis Numen amat , virtus & cui clara placet : Aegra tui desiderio dum pectora tundunt Pontifices , proceres , plebs , studiosa cohors : FORBESIAE florem gentis cecidisse queruntur , ( Quo se jactabat sospite nostra domus : ) Regum consilium , magni occubuisse Senatus Ingenium , Patriae deliciasque suae : Orbatum Pastore gregem , moderamine mystas : Fulmineum verbi conticuisse melos : Instauratori lachrymas Academia pendit ; Singultim tragicis vociferata modis , Iam Musis Phoebum , studiis jam deesse patronum : Praesidum templis , pauperibusque patrem : Pulpita , saepe tuis facundo ex ore sonora Vocibus , atra gemunt : compita lessus obit : Flammiferis auras vrbana tonitrua bombis Accendunt : populi sidera pulsat amor . Haec autem lamenta inter tot publica nemo est Qui tibi , sed Patriae quisque sibiue dolet : ( Te superis etenim concentibus aurea Coeli Regia susceptum lucis in arce beat . ) Talia cernenti quae mens mihi ? quis potis esse Sensus ? dum robur pectoris , ora , manus , Doctrinae & morum nectar , pia vota recordor , Mortemque heroam ceu Patriarcha fores : Exanimesque oculos digitis componere nostris Ut mihi , & exequiis solvere justa datum . Quid moestae superest proli , charisque propinquis ? Quid faciant luctu pectora pressa gravi ? Nempe PATRIS summi praeconia praepete cantu Vt celebrent , à quo tanta fuere bona . Qui majora dabit , cum clangor ab aetheris axe Eruet ex imis ossa sepulta locis ; Restituetque animae Corpus , totusque micabis Aeternum aeterni Solis ab orbe jubar . Et pariles tentent gressus , quibus itur ad astra . Haec nos sanctorum fata suprema docent . Te DEVS ante dedit terris , nunc intulit astris : Dicant terra , Polus ; laus sine fine DEO . Instabiles sub sole vices fugitivaque rerum Gaudia : mansuras PATRIA donat opes : PATRIA Coelestis , fundamine fulta superno Urbs sancta , aetherii nobilis aula PATRIS . Foelix cui cursum dat gratia , gloria metam . Sic mihi contingat vivere , sic moriar . SONNET . REaders of sacred Histories attent , Doe find great Names in Monuments inrolde ▪ Of faythfull Pastors , and their Vertues tolde , For Prayse to GOD , to make men diligent . Sage Cyrils , Austin in Disputes potent ▪ Graue Gregories , meeke Melet , Ambrose bolde , Sweete Cyprian , Iohn with his Mouth of Golde , Starre of his age Athanase permanent . Theodoret in Learning eminent , Well versde in Scriptures , Ierome , New and Olde ▪ True Flavian , kynde Paulin , manifolde Perfections of others excellent . These graces PATRICK FORBES richly had , Whereby GOD honourd was , the Church made glad . Vpon the death of that Right Honourable , Right Reverend , and most worthie Prelate , PATRICKE FORBES , Baron of Corse and Oneil , Late Bishop of ABERDENE . COuld Man's excursiue thoughts get stayd to muse Some vnseene good there 's found in baddest newse ; ( Feare can beget of wit in selfe-born fools , Prodigious Warnings traine the Wyse at Schools ) What 's this of Death wee see ? so much affecting Of young of olde proprietie : thus projecting , Man's totall ruine ( Nature being deaths pryse The Victorie ours , wee conquering enemies . ) Belyke the shout of SION seems to roare , Rackt with such griefe not once heard of before . Her Northern-Church imbellisht to our sight , Was lately plac'd on top of SIONS hight : Her Structure which the first Contract had made , ( whill tread-tramd Crafts-men scarce were to bee had : The Master-builder wanting to command , Awlesse confusion winning th'vpperhand ) Those rude impolisht stones which kept not lyne , Shee lately chang'd in jewels , gems divyne : Olde rowmes made voyde : replenisht to content , Conscience the levell of strict Government , Shee howls to misse what verie now shee had : And to our hearing sadlie hath shee saide ; My Mount doeth smoake , it 's shak'd by IOVAH'S Hand , ( Moses and Aron fled ) how can it stand ? Moses did watch true Sentinell without it : Aron Circundat tarrasses about it . Those being gone , who did so well surround mee , The burning wrath of GOD's neare to confound me . Is 't so with SION ? is shee so dejected , Who twyse a-yeare our drouping heads erected , Gainst purest feares in gleaning Autumns Flowrs , Gainst all distrustfull hopes of Aesta's showres ? Dare not those greene Trees at the axe repyne ? Then rotten stocke how neare's that fall of thyne ? Since clearest heads are drumled ; then bee sure The mudled way-floods can haue no thing pure . Though in few Acts Man could abridge his playes : In manie schens divyded are his dayes . Since then wee see the Tapers doe decay , ( Whent's dark ) the candlesticke may be a prey . SIR ALEXANDER CVMMIN , of Coutter , Knight . IN MEMORIE OF THE RIGHT REVREND PATRICK FORBES Late Lord Bishop of Aberdene , Who deceassed March xxviij . 1635. A Perfect Patterne of a pearlesse Guyde , Was late inclosed in this Caske of clay ; Wh'in Countrey , Church , and Policie besyde , Of Government , with praise practis'd the way . A loving Landlord , Statist calmlie bent , Preacher and Praelate , holie , eloquent . Mortem justi lugent cuncti ▪ PATRICKE MAITLAN , Of Karnfeichell and Achincriue . AARON'S OBSEQVIE . WHen Titan ryseth from his bed , Hee guildes our day , and lends vs lyfe : But when abortiue Night doeth spred Her sable mantle , wee 're at stryfe , Even with our selues , for sleepe Deaths freind , Whiffs in our face , and blowes vs blind . When Spring enambles Vesta's lap , Our Rose is sweete , our Damask's cleane : But if a frost , or thunder clap , Persue their buddes , straight what was greene , Is blasted , and their rotten Core , Infoldes a canker-worme no more . When Rivers from their private sourse , Repay their Tribute to the Maine , The ratling murmures of their course , Proclaimes their debt , and yet in vaine , For there , how soone they hyde their heads , Their luster 's gone , their Douceur fades . When Brydegroomes from their chambers come , To wed the Virgine Nymphes of May , The Violet , and Prymrose bloome , Len wreaths , and Lawrels , to that play . But if or hee or shee shall fall , Their mirth 's exchanged to a Madrigall . So whilst our Aaron's burning Light , In Vrim and in Thummim shynd , Our Levits saw their Day , no Night , For Atho's Shaddows still declynde . But now in Ramah Aaron sleepes , And Rachel for her Husband weepes . So whilst our Aarons Priestlie Rod Did bud , did blossome , and yeelde fruit , Ieshuruns other stemmes abroad , Proov'd withred stickes , and wanted root : But now hee sleepes , and gainst his Vyne , And Oliue , Brambles now repyne . So when our Aaron's boundlesse Ocean , Lent secret lyfe , to Sacred Springes , Rephidims Rocke by that commotion , Did drench Vrania's scorched winges : But whilst his deepes exhawled lye , Cherith's exhaust , and Kedron's dry . So whilst our pompous Aaron stood , To wed the Bryde to her Brydegroome , The Friends rejoyc'd , the Virgines bowde , And both vnto the Wedding come : But now , the PARANYMPH is gone , And all the marriage Children moane . What then ? haue not Aire , Earth , and Seas , Spent teares at ARON'S funerall ? They haue : But teares so dround their eyes , That now their deepest griefes recall Their sluces : and to tymes to come , Say , Light cares speake , when deepe grief 's dumbe . Mr WILLIAM WISHART , Person of Restarick . DEDICATED To the Never-dying Memorie of The late Right Revend , Learned ▪ and Religious Prelate , my best Friend , And most worthie Macenas , PATRICKE , BY THE MERCIE OF GOD , BISHOP OF ABERDENE , &c. WAlking alone , vnder a shade , neare by a River syde , Beholding how swift silent streams into the Sea did slyde , The budding Groue , our youth , streames , tymes velocitie , Floods falling in the Sea , declar'd all living flesh must die . Whiles thus as in a trance , I viewed the welkin cleare , Vnto my eyes and eares , at once od objects did appeare . I heard great tolling Bels , drums toucke , dead trumpets sounded , Canons loude roaring , made such noyse , Earth , Sea , and Aire resoūded . But that which mov'd me most , I saw me neare hand by , Great multitudes of mourning men , full sadlie seem'd to cry : Some said , Now IACOB'S gone , our PATRIARCH who bred vs. Som lik Aegiptiās mourning , cryd , Our Ioseph's faild , who fed vs : Some for myld Moses moand , evē those who most did grieue him ; Praying , if possibe it were , their vowes might now revive him . Some for their DAVID dool'd , most for the Temple grat : Some for IOSIAS shouted in the Valley of Iosaphat . Their doole redoubled so , their cryes became confusde , That Natures workes all round about was stupified , and musde . The tallest trembling Trees , whose statelie tops vpryse , And seem'd through watrie voults of aire , to cut the crystal Skyes , Did lowre and lout them lowe , as witnesse of those wronges ; Elf-Echoe out of hollow Caues , resounds their sorrowing songs . The Clowds did cease to drop , the wavering windes to blow ; The boughs on banks left off to bloome , the Seas to fall or flow : The sweetest stirring streames , that run in d ee and DONE , Shout to their equals , Stay your pace , & help vs two to mone . The birds with chirming cheare , that cut the azure Skyes , They cease to sing , the beasts to low , the fish to swimme in Seas : The Sunne and Moone amaz'd , and Starres , all still they stand , And all IOVES hudge and curious worke , the sea , the aire , the land , Left off their kindlie course , and car'd with me to ken , About a Tombe what moved to mourne so manie modest men . Thus whilst agast wee gaz'd , three out amongst the laue , In doricke nūbers sadlie sounds these Songs about his Graue . 1. SONG . SWeete Sheepherds Swanes , awake and weepe , Since hee is gone , who made you sleepe : Wee want our gracious Governour , Who watch'd vs both in Field and Towre . Now may wee stray without a Guyde ; In earth there is none such besyde . Great paines Hee tooke , to make vs keepe , To feede , to fence , our wandring Sheepe ▪ All our defects Hee cur'd and cover'd , Which Doggs and Wolfes would haue discover'd . And now , no doubt , wee 'll goe astray , Since wee Him want who led our way . The crasde and creeple oft Hee heal'd them ; The comfortlesse Hee never failde them . Our EAGLE who vs taught to flie ; Our PELICAN , our PHOENIX , hie ; Great IOVA Grant , since Hee is gone , His ashes breede vs such a One. 2. SONG . OVr Church hath lost a Light , our State may now bemoane ; Our Common-wealth , her Atlas wants , Relligion a sonne , His blood amongst the best , as borne so was Hee bred , But what were those , if grace divine , had not Dame Nature clad ? If Learning joyn'd with Wit , if Grace with Gravitie ; If prudent carriage bee in pryce , if matchlesse Modestie , Then , in a word , I vow , if Vertue lodg'd below , Hee was the worthiest wight for one , my selfe did ever know : Full fourtie yeares and fyue , his course of lyfe I kende ▪ O let mee liue his holie lyfe , and make his happie ende . 3. SONG . ST●rne Death , now doe thy best or worst , and spare not ; For thee and all thy dreadfull Darts I care not . I stand not for thy fead , or friendship eyther , Short since thou slew my Sonne , and now my Father , And tho my selfe thou kill , thou 'lt not devoure mee : I hope to follow them who went before mee . Tho for a space thou soule and bodie sever , In spyte of thee this Sainct shall liue for ever . Whiles hee was heere , Nature and Grace contended ; Whose hee should bee , they both their forces bended . His vertues liue , and shall , doe what thou may : To his great glore , shall after Ages say , Loe here intomb'd , this marble stone lyeth vnder , Wits high Perfection , and our Ages wonder . Mr THOMAS MICHELL , Person of Turreff . Sacrat , To the Immortall Memorie of that Reverend Father in GOD , PATRICKE FORBES , By the Mercie of GOD , Bishop of Aberdene , Lord of his Majesties Secret Counsell , Chanceller and Restorer of the Universitie , Laird of Corse , and Baron of Oneill . LYke as in May , the countrey Sheep-herdling , Pulling the paynted Beauties of the Spring , Doubts with her selfe , whether to make her chose , The Pansey , Lillie , Violet , or Rose ; The yealow , red ; the purple , greene , the blew ▪ Or thousand-thousands of some other hew : Even so my Muse , when as her selfe shee rayses , And bends her selfe to poynt our Prelates Prayses : This Field such rare things offers to her view , That mute shee stands , and bids her Taske Adieu , His various Vertues muster in such store , Aboundance straynes her more , than Want before . For neyther Zeuxes , nor Apolles can Paynt the perfections of so rare a Man. His Majestie , his Port , his Court , his Grace , Did liuelie portray foorth his Worth , his Race . As his Grand-fathers , in our Civill Warres , Wer formost : formost eke in setling Iarres : So hee in both did beautifie his Clan , Formost in Peace , in Warre a valiant Man. As for his trueth , in whyt let it bee paynted , Which never time with spot or stayne once taynted , His loue to Learning , his delight in Arts , Quickned the vigour of his naturall parts . Both humane things , and heavenly things , he knew : All thinges were subject to his Soule her viewe . Lyke as an other Prelate sayd of late ; Hee knew not what it could bee to forget : Even so from him was hid nothing at all , Betwixt the moving and th'vnmoving Ball. This knowledge of the things created , mov'd him To loue their Maker so ( who so had lov'd him ) That ravisht with His loue , hee preacht His Name , To his owne Servants , much lyke Abraham : Not lyke these Barons , whose commoditie , Makes vp their owne , their servants pietie : Who sheare their Flocks , who slay them : but to feed them , Who scorne , who care not how their Pastors leade them , To come , & heare his wisdom , mē did stryue , Lyke Bees contesting for their honey hyue . His House a Colledge was of Pietie , A Compend of an Universitie : Where sweete Ambrosia filde , and never cloyed , And blest all those , that this sweete foode enjoyed . Where who were given to vertuous contemplation , Did finde a world of happie contentation . Whence sprung that sparke ( which now succeeds his Syre ) The brighest lāpe within the Scots Empyre . Such Vertue , Worth , such Wit , such Pietie , Made Court and Church his Suters both to bee . For Court and Church admiring both his fame , The Court his counsell crav'd ; the Church the same . Thus hee who rul'd his owne House so of late , Did rule his Lords , in the Cathedrall Seat. And who of late , gaue counsell in small things , Became the Counsels Counsell , Light of Kings . The absence of this shyning Light hath made All faythfull Workers in Christs Vineyard sad : And makes them all with watrie Eyes to pray , That such a Light dispell their Clowds away . The absence of this Light ( as one reported , A faythfull man , who then in Court resorted ) Did moue our Soveraygne so , that oft hee sayd , I know no Worthie , worthie to succeede . Through absence of this shyning Light , wee see Th'eclipses of this Universitie . Her Sunne 's gone downe , and darkned is her Day , Come Phosphor , come , come driue her clowds away . Thus shortly with my countrey Sheep-herdling , I pulled haue some Beauties of the Spring : But while I looke vpon the Ground alone , Pulling this houre , mee thinks I pulled none . The Field's replenisht , as it was before , And fragrant Odours wax aye more and more . Mr IOHN LVNDINE , Professor of Humanitie , In the Universitie of ABERDENE . In Honour of the Right Reverend FATHER IN GOD , PATRICK FORBES Bishop of Aberdene , Baron of Corse and Oneill , one of his Majesties most Honourable privie Counsell , &c. IF all the Gifts that Nature could afford ; If all Perfection Arte could adde to Nature ▪ If in high Place to serue , and not debord ; If good workes done what could a creature ; Could haue procur'd deaths respite , or delayes ; Braue CORSE had past Methusala his dayes . M. I. L. P. A. SACRAT To the Immortall and Blessed Memorie of that Honourable and Reverend Father , PATRICKE , Late Bishop of Aberdene , Chancellar and Restorer of the Vniversitie there ; One of his Majesties most Honourable Privie Counsell , &c. Who departed this present lyfe vpon the 28 of March , 1635. EPITAPH . I. YOu sacrad Swans , that in Shiloah swim , And dip in Dew Divine your candid Quills ; Which Great IEHOVAH , EL , and ELOHIM , In Silver Showrs , and Lectean Streames , distills , From Sacred Sion , and from Hermon Hills , Lend me some lurid Lines , and wofull Verse , To honour this most Honour-worthies Herse . Whose Concaue keepes , inclosed , and confynd , The mortall Moold of a most matchlesse Man : The Manor late of his immortall Mynd , With all great gifts , and Graces , garnisht then , Now in a Sege Coelestiall inshrynd : Whose wondrous Worthinesse so playne appear'd ▪ That Wisdome wondred , & the World admir'd . What Part perexcellent did anie Sperit , Of his Condition , Qualitie , and Case , Possesse , expresse , here practize , and inherite , But that this Great DIVINE , with wondrous Grace , And Pow'r-perswading , proov'd in everie Place ▪ Most evidentlie , exquisite , and wyse ; Unparallell'd here PRELATE PATRICK lyes . II. OUr holie HELIE is inhumed heere ; A pious Prelate , prudent , sans a Piere : So soundlie sage , so solid , and sublime , That Pennes vnpolisht never shall exprime , So wyselie wyse , wrought with the Word Divine , That Faculties profound can not define . Perfectlie polisht in the precious parts , Of all the humane , and the heavenlie Arts ; That perfect did ( if that Perfection can Heere bee immured ) in a mortall Man : Who proov'd a Patterne to the Pastors all , Conformlie that before the Altar fall , And doe divinelie worship ( as the Word Clearlie commands ) the Ever-living LORD , His Sentences so sage , so sweet , and calme , Flow'd from him flowantlie , lyke Floods of Balme . His Proaves and his Pedegree , I passe , That honourable , and ev'r worthie was . Yet vnto them , and vnto all this Land , His Lyfe lent Light , and as a Starre did stand ▪ Praeshyning still , and with so solemne Show , That all the World his Christian carriage know . Vnto the poynct and period wherein His Soule ascended from this Sinke of Sinne : While softlie breathing , from his Breast , his Breath , Hee sleeped sweetlie , as disdayning Death : And with vs left an Ever-living Fame ; A notable Renowme , and Noble Name . III. PASCH-DAY the Sonne of Righteousnesse arose ; And Hee the day before his course did close , ( T' attend the triumph of that Glorious Day , That all the Righteous should remember aye ) His Soule ascending boue the chrystall Coome , While that its Reliques in this terren Tombe Heere lyes , it there , aye Haheluiah singes , To magnifie the Mightie KING of Kinges ; And prostrate lowe , before the Mercies Throne , Duelie adores the TRINITIE-TRINE-ONE : Enjoying , justified , the rich Reward , To all the Pious promisd , and prepar'd . A Guerdon Great , past Compasse , and Compare , For their blest Workes , that follow them vp there ; Where Peace and Pleasure haue no period , But endlesse are , as th'Ever-living GOD : And where with Heavēly Hoasts of holy Saincts , Hee ev'r and ev'r there Haleluja chants . Mr AL. GARDEN , ADVOCATE . Vpon the much-lamented death of the most Reverend Father in CHRIST , BISHOP PATRICKE , Late Lord Bishop of ABERDENE , &c. EPITAPH . WIthin this Casket is inshrynd , Who now triumphs ov'r Death's Assyze : In whom , with Skill , Grace was combynde , To make a Praelate of rich pryze . A faythfull Steward hee was still , Who sterved none through want of Food : Dispensing all his Masters will , Rejoycing in the peoples good . In Church , or Civill-Policie , Few could to him bee parallell : Day-starre hee was of the Clergie ; Nay , Pillar of the Common-weall . VVealth was not his Petition ; VVith gift of Heritage content : Honour , without Ambition , His worth procur'd , and good Descent . And , to bee short , hee nothing wanted , To make him Mirrour of this Age : This trueth by all men must bee granted , Few so victorious left the Stage . VVhich makes vs act , in mourning Verse , Sad Interludes , now ov'r his Hearse . ANOTHER . SOme holde it rare , to finde voyde of deceat A wittie States-man , or without oppression One bearing rule : nay , carelesse in conceat Of Coyne , to see a Church-man by Profession . Loe , here intomb'd then doeth a Phoenix lye , VVho liv'd all three , and did vnspotted dye . Mr IAMES GORDON , Then Student , New Minister of GOD'S Word , at Kearne . EPITAPH Vpon the death of PATRICK FORBES Late Bishop of Aberdene . OF all this All , the Universall frame , The Beautie , BRITANE is , and ABERDENE : Gives both a Grace , and Grandour to the same , For all is singular that there is seene : But eminent aboue these all is One , The chiefe and highest honour of that Towne , Late Praelate PATRICK , glorie of the Gowne BRITANE this All , & He grac'd ABERDONE , And was an Ornament to all alone . MISAKMOS Mr IAMES KEYTH . A THRENODIE , Vpon the Lamentable , and ever to bee deplored death , of the most Reverend Father in CHRIST , PATRICKE , Late Bishop of Aberdene , One of the Lordes of Privie Counsell , and Right Honourable Laird of Corse , and Baron of Oneill . HIs Birth , sad Muse , his lyfe , his death , passe by , And all that follow'd these , and doe not pry , In these transplendent rayes , of Vertues light , Which looking to , may thee bereaue of sight : But in thy passing by , take once a glance , And make that glance , his prayses to advance . First in his birth , which is but least of all , But great indeede : but here to mynde I call , His vert'ous lyfe , by all so still renown'd , That with it , as a Garland , Birth was crown'd . His godlie lyfe , with glistring Winges of Fame , Doeth to all ages eternize his Name . As in his mortall lyfe , to CHRIST hee liv'd , So now with CHRIST , & vnto CHRIST he dy'd . Wee doe our Neighbour misse , but his hath found , CORNELIUS , wee cause for to resound : The hills and dales with sorrow , hee with joy : Wee for our Sheepherds losse , not hee , for why ? His Sheepherd hee hath found , hee now is crown'd , VVhich fills his heart with joy , makes ours to sound VVith griefe , away from vs to PAUL hath gone Our TIMOTHIE , his precepts everie one How hee hath kept to show , which makes our heart , VVith joy , with griefe , for him to burst , to smart For vs. Ah , ABERDENE ! Ah ABERDONE ! Thy Light 's eclyps'd , from thee thy joy is gone . My Muse wold speak , but it doth blush for shame , Not being worthie to sound out His Fame . Mr ALEXANDER WHYT , Student in Divinitie . ON THE DEATH OF THE RIGHT HONOURABLE AND REVEREND FATHER IN GOD , PATRICK FORBES BISHOP OF ABERDENE . WEE neede not bee lugubrious , For this sweete holie One , Who now from vs away is reft , Vnto that heavenlie Throne . For now hee weares the Diademe Of Glorie Immortall ; For his good workes in Heaven shyne , Lyke Starres coelestiall . But to the LORD Omnipotent , Who him hath princelie crownd , Let vs giue thankes , and eke His prayse , With heart and voyce resound . A rarer Man could not bee found , As this , on earth to dwell : For hee in Vertues all , but most In WISEDOME did excell . His vertuousnesse for to expresse , It is but all in vayne ; Because to all are manifest , His Vertues without stayne . A Godlier could not bee found , All mortall men among ; Who for his good and godlie lyfe , Vnto the Heavens is gone . IOHN IOHNSTON , Student in Philosophie , In the King's Colledge of Aberdene . Raban's Regrate , For the present losse of his very good Lord , Patron , and Master , PATRICK FORBES , Bishop of Aberdene , Baron of Corse and Oneill : Who , most Peaceablie and Godlie , departed hence , to a Better lyfe , vpon Easter-Even , about 3 aclocke in the morning ; at his Pallace in Olde Aberdene , adjacent to the Cathedrall Church ; in the 71 yeare of his Honourable Age , and the 17 yeare of his Godlie Governament . March 28. Anno 1635. BEholde ! Alace ! Here lyeth ONE , VVho , on this Earth , Compare had none . A Learned Patron , Wyse , and Graue . A Consull good . What would you haue ? Chiefe Orator of Scotlands North. The World can not afford his VVorth . A Prelate , and a Pastor good ; VVho , in due tyme , gaue Heavenlie Food , At Morne , at Noone , and Evening tyde , Vnto His Flocke , sweet IESUS Bryde . The Poore , with Meat , Hee fed also , None hungrie from His House did goe . A CROSSE into His Badge Hee bore , And follow'd CHRIST , who went before , But halfe a day , for to prepare For CORSE , with HIM , an Heavenlie Share . Then , Death ! Where is thy Sting ? Let see . And , graue ! Where is thy Victorie ? Your Honour in the Dust is spred : PATRICRE now reygnes with CHRIST , His Head. Death 's but a Passage , to convoy Such Sayncts into their Master's Ioy. The LORD prepare vs , lesse , and more , To follow Him : Hee 's gone before . Good Sirs , I am bihind the rest , I doe confesse , for want of Skill : But not a whit behind the best , To show th' affection of good Will. EDWARD RABAN , Master Printer , The first in Aberdene . FINIS . Notes, typically marginal, from the original text Notes for div A01045-e2510 Marmoris sepulchrali● inscriptio . 2. Reg. 13 1● Concil A●●tisiod . Anno Dom. 590. Notes for div A01045-e5140 * Or rather , the Author of that Cōmentarie vpon the Revelation , which is falselie attributed to S. Ambrose . Ioshua 13.14 . Matth. 7.13.14 . Via omnium , via paucorum , & via multorum . Zonaras Annal. tom ▪ 3. Id tantum sibi placuisse aiebat , quod homines didicisset ibi quoque mori . Ammianus Marcellinus lib. 16. c. 17. Epist. 3. ad Heliod . Ibidem . Cap. 12. resp . vd object . 10. Iames 2.5 . 1. Thess. 4.18 . Iuvenal . Satyr . 3. Serm. 2. de tempere . Duo optima , Duo pessima . Duo per●culosissima . Heb. 9.27 . Luke 12. ●● 1. Cor. 4.5 . 1. Iohn , 3.2 Wisdom 5. vers . 3.4.5 . Ad Martyrium completum duo conc●rrunt : Iusta voluntas , & justa causa . In 4. 〈…〉 Conc. 2. in Psal. 34. Causa calamitatis , & causa tolerantiae . Timeo dicere , sed dicendū est , Martyrium ipsum si ideo fiat , ut admirationi & laudi habeamur à fratribus ; frustra sanguis effusus est . Comment . in Gal. 5. Serm. 15. in epist. ad Rom. * Cypr. Ep. 73 ad Iubajanum , Author serm . de pass . & de Coena Domini apud eundem . August . l. 1. de anima , et ejus origine . cap. 9. & serm . 250 , de tempore : & serm . 46. de sanctis . Hieron . ad Damas. Epist. 58. Sophronius apud eundem serm . de assumpt . B. Mar●a . Gregor . Dialog . lib. 3. cap. 26. hom . 3. & 35. in Evang. Bernard . serm . 1. in oct . pasc . Ioh. 15.4 5.6.7 . Rom. 8.1 . and 16.7 . 1. Cor. 15.18 . 1. Thess. 4.14 . and 16. * Ribera ▪ Viegas , Cornel . à Lapide , and Estius , all wryting vpon this place . * Serm. 2. in festo omniū sanctorum . Serm. 24. 〈◊〉 parvis , & epist. 98. de Maccabais . Rom. 8.1 . Ioh. 5.24 . Rom. 6.22 . † Esa. 38.17 43.25 . and 44.22 . Ezech. 18 22. Mich. 7 . 19· Numb . 20.12 . 2. Sam. 12. and 24. Psal. 99.8 . 1. Cor. 11.31 . * Vasquez in 3. part . Th. tom . 4. quaest . 87. art . 1. 〈◊〉 . 2. Suarez in candē part . Th. tom . 4. disp . 11. sect . 4. Caspar Hurtado , disp . 2. de poenitētia . Diffic . 17. † Suarez opere cit . disp . 10 sect . 2. Tannerus , in 3. part . Th. disp 5. cap. 3. thes . 64. & alii . Penalita●●s . * Propter impassibilitatē prasentis vita , & non propter gloriam vitae aterna . Aquinas 3. part . Summa . qu. 69. art . 3. Propter commoditatom vitae prasentis , & non propter fructum vita spiritualis . Durandus , in 4. Sent. Dist. 4. Quast . 3. † Bellarm. Lib. 4. de pae●it . cap. 5 Estius in 4. sent . dist . 15. §. 10. Suarez in 3. part . Th. tom . 4. disp . 38. sect . 2. §. 5. Vasquez in eandem part . Th. tom . 4. quast . 90. art . 1. dub . 2. num . 26. Vide etiam Cassand . art . 12. de poenit . Albasp . de veter . Eccles. ritibus , lib. 2. observ . 3. & Rhenanum in Annotat. in Tertulliani Librum de Poenitentia . † Terenl . lib. de Poenitentiae , Cap. 6. Quám porrò ineptum p●enitententiam non adimplere , & veniam sustinere ; id est , exspectare . Ambros. ep . 82. ad Eccles. Vercellensem . Qua nobis salus esse potest nisi jesunio eluerimus peccata nostra ? Et ad Virginem lapsam , Cap. 8. Poenitudo enim lapsis necessaria est , sicut vulneratis necessaria sunt medicamina . Et infra ; Grande scelus , grandem necessariam habet satisfactionem , August . lib. quinquaginta homiliarum , Homil. 50. Non sufficit mores in melius commutare , & à factis malis recedere , nisi etiam de his qua facta sun● DEO satisfiat , &c. Cassianus Collat. 23. Cap. 15. Quicunque post baptismum & DEI notitiam corruerit in hoc corpus mortis , sciat se purgandum afflictione poenitentiae diuturna , aut poenali d●lore , non quotidiana gratia CHRISTI ; id est , facili remissione , — aut certè pro iis deputandum se esse postea poenis aeternis , &c. † ●ui fecit te sine te , nō justificat te sine te . Serm. 15. de Verbis Apostol● , c. 11. † Suarez de gratia ▪ lib. ● . c. 23. Cu●iel in 1am 2 ae qu. 113. art . 2 dub . 2. Zumel in eand . qu. Th. art . 2. & Tānerus in 1am 2 ae disp 4 cap. 4. thes . 66. * Suarez in 3. part . Th. tom . 4. disp . 9. sect . 1. Vasq. in eandem part . Th. qu. 86. art . 2. dub . 1. num . 18. † Valent. in Th. tom . 4. disp . 7. qu. 4. punct . 1. Victor . in summa Sacram. tract . de poenit . num . 110 & Mel●h . Canus , l. 12. de locis , cap. 23. ad 9. Iames 5.16 . Iohn 15.7 . 2. Sam. 24.10 . Revel ▪ 22.20 . Luke 23.42.43 . * Suarez in 3. part . Th. tom . 4. disp . 11. sect . 4. Vasquez in eandem part . Th. quest . 87. art . 1. d●b . 2. Valent. tom . 4. disp . 7. quest . 4. punc● . ● . assert . 4. Becanus Theolog. Scholast . part . 3. tract . 2. cap. 32. qu. 9. Gaspar Hurtado , tract . de Sacram , disp . 2. de poenit , difficultate 17. &c. † Appendic . ad Lib. 5. de Ecclesia , Par●e 1. Pag. 775. * Suarez , in 3. Part ▪ Th Disp. 11. de Poenit. Sect. 4. §. 18. Vasques . in eandē●art . Th. Qu. 87 ▪ Art. 1. Dub. 2. Num. 22. † Peccatum Ventale remitti nihil aliud est quàm poeni● ad quam homo est obligatus ra●●one venial●● totalitor solvi , aut nobis con●●nar● , aut sal●e● commuta●● 〈◊〉 obligati●nem ad ●●norem p●ena●● . 〈◊〉 . in 4. Sent. Di●t . 21. 〈◊〉 1. Lament . 3.33 . Suarez , de grat . Sanct. lib. 7. c. 12. Vide etiam cap. 5. illiu● lib ▪ ● . Cor. 15.22 . Rom. 5.12 . Aug. haeres . 88. Concil . Milev ▪ 2. can . 1. Iob. 21.23.24.25.26 . Iob. 3.17.18.19 . Ioan. 8.24 . Iob. 20.11 . Eccles. 11 . 3· Hieron . comm . in Eccles. 〈…〉 . Ioan. 3.36 . Act. 4.12 ▪ Rom. ● . ● . Ioann . 1.4 . Coloss. 3.3 ▪ 1. Ioann . 5.12 , 20. Ioann . 5.24 . Rom. 14. ● . Vnio conformitatis . Rom. 8.29 . Vnio per affectum . Ioan. 15.15 . Heb. 2.11 . 2. Cor. 11.2 . Ephes. 5.25.27 . Vn●o per influxum . Ioan. 15.1.2 Ephes. 1.22 . Coloss. 1 , 18 Ephes. 5.15 . Phil. 2.12 . Vn●o formalis . Vn●o effectiva . Ioan. 12.32 . Matth. 28.20 . Matth. 26.39 . ● . Ioan. 3.5 . & 8. Iudg. 16 ▪ 30. † Rom. 14.9 . Iames 2.5 . ● ▪ Tim. 4.8 ▪ Rom. 8.35 . Hebr. ●● . 24 Luke 23. ●4 Ioan. 17. ●● Psal. 4● . ●● Iohn 6.68 . Luke 23.43 . Iohn 11.4 . † Hoc est ergo , quod ai● ▪ infirmitas hac nō est a● mortē , quia & ipsa no● erat ad mortem . August . Tract 49. in Ioan Genes . 46.3 ▪ DEVS non deficit in necessariis . Hebr. 13.5 . Luc. 23.46 . Act. 7.53 . Ioan. 19.26 . ●7 . Iohn 5.24 . 2. Cor. 5.7 . 1. Cor. 13 . 1● . Vita nostra modo spes est , vita nostra postea aeternitas erit ▪ Vita vitae mortalis , spes est vita immortalis , Enarrat . in Psal. 103. Conc. 4. Philip. 3.8 . Luke 10 . 4● Mors peccatorum mala est in mundi amissione . pej●r in carnis separatione , pess●●●a in ver●is ignisque duplici co●tritione . Epist. 105. ad Romanum . ● . Samul 1.23 . Psal. 133.1 . Luke 17.34 35.36 . Iob 2.4 . Heb. 1● . ●● Ephes. 1 . 1● Lib. 1. contra Iovinianum Lib. 1. de peccatorum meritis , & remiss . cap. 27. Psal. 87.3 . Psal. 48.2 . Rom. 8.1 . Gal. 2.20 . Ephes. 3.12 ● . Cor. 12.9 Psal. 143.2 . Psal. 23.4 . Luke 23.46 Psal. 143.7 . Iohn 15.5 . Isai. 57.21 . 2. Tim. 4. ● . Matth. 5.8 . 1 Cor. 13.12 1. Iohn 3.2 . ●omil . 14. in Iohann . & ●omil . 3. de ●●comprae●ensibil● Dei ●atura . * This opinion ●s maintai●ed by An●baptists , & was of old maintained ●y those ●aeretickes ●hom Au●ustine cal●eth Arabi●s , in his ●ooke De ●aresibus , ad Quod Val●●eum , ha●es . 83. ●att . 10.28 Heb. 12.23 . Philip. 1.23 Luke 23.43 Revel . 6.9 . * Plenissim● docu●t Dominus nō solùm perseverare animas , sed et meminisse operu●● quae egerunt hic . Iren. lib. 2. contra haereses , cap. 62. ‡ Magnus ●●lic charorum numerus no● exspectat , parentū , fratrum , fili●●ū , frequens 〈◊〉 & copiosae turba desiderat , jam de sua immortalitate secura , & adhuc de nostra salute sollicita . Ciprian . serm ▪ de mortalitate , in fin● ▪ † See concerning this , Tertull , in his booke De Anima , cap. 58. Chrysostome , wryting vpon the Epistle to the Philip. serm . 3. August . lib 20. de Civit. D●● , cap 9. & 13 For he also believed , that the souls of the Godlie attain not vnto the perfection o● that happinesse , whereof they in themselues are capable , before the day of the g●●nerall judgement ; as we may easilie perceaue by his 12 booke De Genesi , cap. 35 where he affirmeth , that the soule separated from the bodie , seeth not God , as th● Angels see him . Yea , sometyme he was of that opinion , which manie other of th● Fathers did holde , concerning the place where the soules of the Saincts departed are nowe : to wit , that they are keeped in secret and subterranean places , vntill the Daye of Iudgement . Lib. 12. De Civit. DEI , Cap. 9. & enarra● . in Psal. 36. Conc. 1. But hee seemeth to haue left this opinion , afterwardes as appeareth by his 20 Booke , De Civit. Dei , Cap. 15. † Nec tamen quisquā pucet animas post motem protin●● judicari ; omne● in una communique custodia deti●●ntur do●●c , 〈◊〉 . Lacta●● . Lib. 7. divinarū institu● . c. 21. Philip 1·23 2. Cor. 5. ● . * Ambros. enarrat . in Psal. 118. octonar . 20. vers . 153. ideo unus ignē illum sentire non potuit qui est justitia Dei Christus , quia peccatum non fecit . † Hilar. enarrat . in Psal. 118. octonar . 3. vers 20. A● cum ex omni ocioso verbo rationē 〈◊〉 praestituri , diem judicii concupisc●●●s , in quo nobis est ille indefessus iguis ob●undus , in quo subeūd● sunt gravi● illa expiand● à peccatis animae suppliciae ? — si in judicii severitatē capax illa Dei virgo ve●tura est desiderare quis audebit à DEO judicari ? ‡ Lib. 21. De Civitate DEI , Cap. 26. in Enchiridio , Cap. 69. & Lib. De Fide & Operibus , Cap. 16. * Lib. 4. Dialog . Cap. 3● . & in Psal. 3. p●●nitent . * Chrysost. Homil. 39. in 1. Cor. & Homil. 28. in Epist. ad Hebr. Ambros . lib. 2. de Cain & Abel , Cap. 2. & Lib. de bono mortis ▪ Cap. 10. & 11. August . Epist. 111. ad Fortunatianum : & Lib. 12. de Genesi , Cap. 35. Bernard in se●to omnium Sanctorū , Serm. 2.3 . & 4. † Calvin . lib. 3. Institut . Cap. 25. §. 6 Spalat . lib. 5 de Repub. Eccl , Cap. 8. num . 75. & sequent . Psal. 17.15 . Matth. 20.8 2. Tim. 4.8 . 1. Iohn 3.2 Ibidem . Psal. 8.4 . Gal. 2.20 . Psal. ●4 . 10 . Psal. 48.8 . 1. king . 10.7 Psal. 145.5 . a Psal. 32.1.2 . b Psal. 1.1.112.1 . ●19 . 1 . c Psal. 144.15 . d Psal. 94.12 . Matth. 5.10 11.12 . e Genes . 15.1 . f 2. Cor. 4.17 . g Matth. 5.4 . h Lib. 19. de Civit. De● , cap. 27. & lib. 3. contra duas Epistolas Pelagianorum , cap. 7. i August . lib de vera & falsa poenitentia , c. 13. Tādiu enim gaudeat & speret homo de gratia , quamdiu sustentatur à poenitentia . Et infra : Hinc semper doleat , & d● dolor● gaudea● . k Idem ibid. Et non satis sit quod doleat , sed e● fide doleat , & non semper doluisse doleat . 1. Cor. 15.55 . Isai. 52.7 . Isai. 57.2 . Psal. 126 ▪ 5. * Cyprian . tom . 2. lib. d● mortalit . Chrysost. in epist. ad Plilipp . serm . 4. Ambros. lib. de bono mortis , cap. 12. † Veniebat ille . ● . Christus ▪ ille , s. Simeō ibat : sed donec ille veniret , ille ●re nolebat , Ia● senectu● matura excludebat , sed sincera pietas dotinabat . August . serm . 3. de verbis Apostoli . * Vide ●ustum , velut corporea carcere molis inclusum , velle d●ssolvi ut esset cum Christo. Ambros. lib. 2. in Lucam . † Philip. 1.23 . Psal. 39.13 . Iob 10.20.21 . Rom. 8.23 . 2. Cor. 5.8 . † In his Booke of Sentences , if that Book be his . Eecles . 5.14.17 . Hebr. 11.25.26 . Ibidem . 1. Pet. ● . 8 . Psal. 4.7 . Heb. 12.2 . Act. 14.22 . Luke 24.26 Epist. 1. ad Heliodorum 1. Cor. 15.53 . Luke 12.37 * Iudicaturo Domino , lugubre mundu● immugiet . — adducetur cū suis stultus Plato discipulis : Aristotelis argumenta non proderunt . Tunc tu rusticanus & pauper exult●bis , & ridebis , & dices ; Ecce crucisixus DEVS meus ; ecco Iudex qui obvolutus pannis in praesepio vagiit . Hic est ille operarit & quaestuariae Fili●●s : hic qui matris gestatus sinu , hominem DEVS fugit in Aegyptum : hic vestitu● coccino : hic sentibus coronatus , &c. Hieron . ibidem . * S. August . in the explication of the 27. psal . vers . 13. calleth Heavē terrā viventium , & this earth , terraē morientium . † O mors , crudelis best●a , amaritudo amarissima , foetor & horror filiorum Adam , quid fecisti ? occidisti , possedisti . quid ? curnem ●tique solā , animae enim nō habes quod facias . Bern. serm , in obitu Humberti devoti monachi . † Sed & ipsum corpus quod videris habere , anferetur à te . Ibidem . In Trinum ▪ 2.4 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orat. 21. in laudem Athanasit . † His judicious & accurat Treatises cōcerning the visibilitie of the Church , & the lawfulnesse of our calling to the Ministerie : as also his excellēt Commētary vpō the book of the Revelation , shall beare witnes of it to the end of the world . Orat. 1. Apol . pro fuga , † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 2.15 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 27.4 . Tom. 2. Carmine . 64. Pliniu● , lib. 35. cap. 1● Acts 20.24 . 1. Pet. 3.21 . Magna verba excidunt , cùm t●rtor poposcit manum , cum mors propius accessit . Seneca Epist. 82. Thuanus hist. tom . 5. lib. 125. pag. 947. Nihil in tota vita nisi laudandum aut fecit ▪ aut dixit , aut sensit . Velleius Pater●culus , lib. 1 ▪ hist. Rom. I le , filii , ●●lebrate exequias : nunquam majoris civis fu●u● videbi●● . Notes for div A01045-e19340 Act. 21.14 . Anno 1546 Iudges 17.20 . Psal. 116 . 1● Genes . 27.3 Genes . 49. 1. Reg. 2. Genes . 47. and 49. and 50. 2. Reg. 20. Ioshua 38. 1. Reg. 1. 2. Sam. 1.19 . Hebr. 11. Prov. 10.7.1.12.8 . Matth. 26.13 . Num. 23.10 . * Cap. ●9 . & 108. Iudges 17.7 . Zach. 11. Orat. ●0 . See to this purpose , the letters sent from the King ▪ & from the Bishops ; which yee shal find in this booke , after these Funerall Sermons ▪ Ecclus 50.11 . Ez. 3. De consol . Mal ▪ 3. Ap. 1●8 . a● Fabil●o . Ez , 3.9 . Tim. 3.5 . Psal. 2.21 . 2. Cor. 12 , 19. Bern. de modo b●ne vivencti . serm . 49. Lib. 1. ad Neronem Iob 13.15 . Seneca . Notes for div A01045-e20900 Gen. 3.19 . ●eb . 9.27 . Psal. 89 . 4● ▪ Heb. 13.14 ▪ Job . 17. ●4 . Isa. 38.12 , Psal. 90 . 1● 2 3 Cant. ● . Aug. de peccatorum meriti● & remissione . lib. 2. pag. 147. 1. Kings . 21.20 . Act. 24.26 . 1. King ▪ 1 . 4● 2. King. 18. Iob. 14.1 . Iob. 5.7 . Deut. 32.29 2 Phil. 1.23 . Psal. 42.2 . Phil. ● . 23 . Revel . 6.10 . and 22 . 2● . Isai. 57. Psal. 37.37 . Isai. 57.2 . Psal. 4.8 . Psal. 17.15 . Isai. 59.8 . ● . Kinsg . 9. Psal. 50. ●6 . Isai. 17 ▪ Revel . 18.13 1 2. Cor. 54. Gen. 1● . Act. 1● . Psal. 142.7 . Iob. ● . 2 . Ionas 43.1 , King. 19.4 Psal. 42. 1 Psal. 119.174.81.82 . Heb. 11. Gen. 46 30 Notes for div A01045-e24350 Introduction . I. Our purpose . II. Intention of GODS Spirit here Dignitie o● the high Priestes Vestments and their signification . ●oseph . l. 15. Antiq. 14. Beda . Ambros. Lib. 1. Ep. 6. Nazian . Orat. 20. Cone . Carthag . 4. Can. 45. Clericus ●●ofession●m suam et habitu et incessu probe● . Conc. Ma●isco . 1 can . 5 Sido . Apollinar . ep . 24. ●ib . 4. Habit●s vero g●●vis , pudor , sermo religios●● . II. The first part . I. Of the holie Crown , what it was . Ioseph . lib. ● Antiq. cap. ● ▪ II. What signifieth a Crowne . Arist. lib. 4. de moribus . cap. 17. Plin lib. 16. cap. ● . III. What signified this Crowne of Priesthood Clem. Alex. lib. 5. ●●●om . p. 241. IV. Crowne of Christians . Nazianz. Orat. 23. Elias Cre●ens ▪ indeed interpreteth him there otherwise . Severus Alex . de Baptismo , & elevant baptizatos ad altare eisque dan● mysteria Eucharistiam , & sertis coronat eos Sacerdos . Ord● confirmat . secūdùm usum Ethiopum : Domine Pater , bone & sancte , qui coronasti servos tuos , corona qu● non corrumpitur , benedic eis , qui dignos 〈◊〉 fecisti , qui eas imponeremus capitibus famulorum tuonum , ut sint eis corona honoris & glori● , Amen . Corona benedistionis & s●lutis , &c : Nazianz. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ●omil . ad Neophyt . Op●at●● Mi●●vit . lib. 5. cōtra Parm. Nazianz. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clement Ale● . lib. 2. Ped●g . ● . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. homil . ad Neophyt●s . Clemens Alex . lib. 2. Ped●g . c. ● . Plin. lib. ●2 . cap. 8. Post qu●● desecer● cu●●cti flores ▪ madefactu● aqua revivisc● , & hyberna coronás facit , summa eju● natur● in nomine est , appellato quonia●●●n marcescit . V. The Crowne o● Christian Bishops . Concil . Taurinat . Can. Cons. Agat● Can. 6. Cons ▪ Hispal ▪ 2. Can. 7. Tertull. 〈◊〉 Bapt. c. 16 ▪ Summus sa●cordos qui est ●piscop● Optat. Mil● vit . l. 1. con●tra Parm. Sidonius A●pol , l. 4. ep . 2 l. 7. ep . 5. e● Plin. lib. 1● cap. 4. & 〈◊〉 22. cap. 4. Quod si 〈◊〉 vica hou●●●n● aliqu● ac vel hu●milli●● 〈◊〉 servato pr●●clarus sacerque habe●tur , quid t●●dem exist mari de●● unius vi●●●te servat● univers●● exercitus Dionys. C●●l . Hierar . cap. 3. Chrysost. hom . 3. in Ep. 5. ad Corinth ▪ Chrysost. Hom. 55. ad popul . Antioch . Ammian . Marc. l. 29. ●ap . 25. 〈◊〉 sign● & co●onam 〈…〉 interce erat nihil 〈…〉 . VI. Popes Crowne ●ot here . Cor●el . á ●ipide , vpon ●his place . Lori● ▪ ● . Pet. 2.9 . Martha ● epistola ●om● scrip●● ad 〈◊〉 5. They pain●d PAUL ●●e 5. at 〈◊〉 with ●is inscri●tion . Staple● . in pr●fa● . 〈◊〉 pr●●c . 〈…〉 . Bernard , a consideratio●ne ad Eug●●nium , lib. 3 ▪ cap. 2. Hier. in Petr● . Lauren● . Valla , de d●●●atione Con●stanti● . Nazianz ▪ Orat. 25. Cl●m . Alex . lib. 2. Pa● . cap. ● S●et●n ▪ in ●ita Iulii C●sari● . III. 1. The second principall part . The inscription . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ios●p . antiq . lib. 3. cap. 8. Philo lib. 3. de vita Mosis . Hierom. 〈…〉 Exod. 28. Sal●ian● , ●nn . M. 2544. n●m . ●61 . 2. Gods ineffable Name Ioseph ▪ lib. ● . antiq . cap. 5. Philo , lib. 3. de vit● Mosis . Naz. orat ▪ 36. pag. 589. Theod. quaest 15 in Exod. Hierom. Epist. 136. Chryso●t . hom . 1. co●tra A●●●aos . Naz. orat ▪ ●9 . Tertull. lib. de Tri●it ▪ cap. 7. Di●●●s . ● . 1. de Divi● . 〈◊〉 Hilar. Lib 1 de Trinit . Aug. Trac . de eo quod dictum est ▪ Ego sum &c. Seneca ▪ Epist. 37. Hieron . Ep. ad Pabi●●●m . Holinesse . The first Branch . IV. I. What is Holinesse . Aug. Ser. 14 de ●empere , Lib. 2. de pece . merit . & remiss● Cap. ●6 . Dionys. Areopag . cap. 12. de Divin , Nom , Greg. Na●zianz . 〈◊〉 2. pag. 20● Basil. de Spir. Sanct. Cap. ● . How God is holie in Himselfe . 2. Holinesse essentiall 〈◊〉 GOD. Durand . ● ▪ Dist. 23. Qua●t . 1. Aug. Lib. 1● de Civitat● D●s ▪ cap. 1. 〈…〉 opific. ho●inis , cap. 16. 〈◊〉 . de fi● . lib. 3. cap. 2. Elia● Cretens . Orat. 4. N●● . 3. His Holinesse substantiall . 4. Our holinesse dependeth from it manie wayes . 5. His Holinesse is infinite , intensiuelie , and extensiuelie . Concil . Vasense . Tam dulcis & desiderabilis v●x , etiamsi die noctuque possit d●ci , fastidium non poterit g●nerare . 6. GOD'S goodnesse , in beholding our impuritie , admired . Gr●g . lib. 5. moral ▪ quasi quaedam restis animae caro est : and this garment , sayth hee , habet tincā suam , quia ab ipsa carnalis tent●tio oritur ex qua laceratur . Nyss. de opefic . hominis , cap. 16. Naz. orat . 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. de perfecti●ne justitia cui bonum esse , h●c est ipsum esse : therefore alone good . Luke 18.19 V. Holinesse belongeth to God , in respect of His wayes . 1. Degree . He neither doeth nor willeth evill . Basil. homil . Quod Deus non sit author mali . Faust. Rheg . 2. de grat . cap. 3. Nec quarum rerum ulto● est DEVS , earū & author credendus est . Ambros. hexam . lib. 1 cap. 8. Euseb. 6. de preparatione , cap. 5. Vasquez ▪ Disp. 40. in promam secunda cap. 4 See Gabriel Alvaret . in Isai , cap. 44. vers . ●● . 2. He willeth not evill , in anie condition , or for anie ende , how good soever . Concil . 〈◊〉 . secudum . Nec justi● justa dice●●si punien ●eum nō venisse , fecisse d●●tur Fulge lib. 1. 〈…〉 . 3. Degr●● Impossi●●● for GO● eyther 〈◊〉 doe , or 〈◊〉 evill . Thom. p●●t ▪ ● . q. 63. art . 〈◊〉 . in 〈◊〉 ▪ Tertull. lib. ● . contra 〈◊〉 . ●ristotle 4. ●p . cap. 3. ●ag . 22. d●●vit . DEI. ●p . ult . Degree . He hateth vnholines , and that infinitelie . 5. Praedetermination to evill , refuted . Anselm . lib. de ●●ncord . prasci . & pradest . Cap. 1. 6. Evasions of the praedeterminants , refuted . Cumel . 7. The objection taken from Gods concurrence , answered . Weston l. ● . c. 11. de trip . offic . hominis . Vasqu . in primam secunda . Canus lib. 2. de locis ▪ cap. 4. ad 8. Scotus lib. 1. de nat . & gr . cap. 18. Vega , lib. 2. cap. 15. Raynaud . in Theol. natur . dist . 1. q. 3. art . 1. 8. 2. Answere . Some deny this immediate concourse to evill . Dur. 2. sent . dist . 1. q. 3. Aureol . 2. sent . dist . 3● q. 1. art . 1. Vasq. in primam secundae disp . 12● . cap. 2. Scot. ● . Sent. Dist. 37. Less . de grat . cap. 18. num . 8. & 11. Vide Theodorū , Ab● . op●s● . 35. Vide Vasq. ibidem . Aug. de perfect . Justitia ratione quarta . Aug. lib. 12. consess . c. 11. Item dixisti mihi , Domine , voce forti , in auro●● interiorem , quod omnes ●aturas atque substantias , que nō sunt quod tu es , et tamen sunt ▪ tu feci●ti ; et hoc s●●lum à te non est , quod non est motusque voluntatis à 〈◊〉 qui es , ad id quod minus est , quia talis motu● delictū atque pec●atum est Aug. lib. 12. confess . c. 11. Hoc in conspectis tuo claret mihi , & magis magisque clareseat oro te , atque in ea manifestatione persist● s●brius sub alis tuis . 9. The argument from giving power to sin , & the permission thereof ▪ answered . Vasq. in 1.2 . disp . 129. cap. 10. Aug. de gratia Christ. cap. 17. Lomb. in 2. dist . 44. Scotus there & others . Arist. 3. Ethic . cap. 7. August . de Spiritu & litera , c. 31. Tertull. 2. in Marcio . cap. 6. Basil. in homil . Quod DEVS non sit author malorum . Thom. q. 24. de lib. arb . art . 3. & in 2. dist . 44. art . ● . ad primum . Basil. Aug. Psal. 54. August . in E●chyrid . cap. 11. August . l. 12 confess . c. 11. Null●● peccatum aut tibi nocat , aut perti●ebat ordin●●● imperii tui , vel in primo , vel in imo . 10. Our evill is from our selues . Aust. l. 50 ▪ 〈◊〉 . 4● . 8 . Nazian● . 〈◊〉 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. Tract . 12. in Ioan. Hieron . Matth. 4. Ambr. Hex . 1.8 . The third ●ranch . HOLINESSE ●elongeth ●o GOD , ●n respect ●f all that ●ertayne to ●im . 1. The whole worlde , an holy Temple . Prosp. 2. de voc . Gent. cap. 4. 2. Man , a more holie Temple . Nyssen . d● opific. hom . cap. 3. Chrysost. hom . 8. in Genes . 3. Man's Holinesse in the creation . Nyss. de hom . opific. cap. 5. & cap. ● . 4. His Holinesse in Hi● restauration . Nazian ▪ Orat. 36. P●●6 ●6 . 5. Necessitie 〈◊〉 Holines 〈◊〉 in all 〈◊〉 . ●azianz . Dionys. Areopag . Hie● Eccl. cap. 12. Ambr. de iis qui mysteri● initiantur , cap. 3. Aug. serm . 157 & 163. de tempore Chris. Hom. in Psal. 119. 6. Our defect herein lamented . 7. Holines● of Pastor ▪ Nazians . Urat . 1. p. 31. Naz. ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. lib. 1. Ep. c. 24. Qui ad a●e● nitatis Templum vas● viventia in finis conversationis propriae portat● . Hier. ep . 61. ad Pammachium . Malmesburiensis . Ambros. de dignit . Sacerdotali , c. 2 See Sidonius Apollinaris ▪ l. 7. ep . 11. et l. 8. ep . 11. Transition to the praise of the Bishop of Aberdene . 1. Reasons of his renewed praise . Ci● . ● . 3. Tus. ul . 〈…〉 bene judicantium de excellenti virtute . Aug. l. 83 quast . 31. frequens de aliquo sama cum laude . Aug. in Psal. 103. Conc. 2. Plin. in praef . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. orat . 10. in laudem Basil. 2 His judgement . 3 Learning . 4 Prudence . Ambros. ep . 24. Aug. ep . 147. possidonius in vitae Aug. c. 19. Sidonius Apoll . l. 6 ep . 2. 5 Eloquence 6 His magnanimitie . Arist. l. 4. de morilu● . c. 7. 7. His Holinesse , in advāceing Gods glorie . 8. In adv●●●ment of learning . 9. In his care of planting Churches . Claud , 10. His integritie . Plin. in praesat ▪ 11. His Holinesse inprivate life & death . Naz. ep . 41. Nazianz. Epist. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 12. The conclusion . Ibi Petrus cum Iud●a cōversa , quā post se traxit apparebis , ibi Paulus conversum vt ●ta dixerim mundū ducens , ibi And●e● post se Achaiam , ibi Ioānes ; Asiā , Thomas , Indiam in conspectum sui Judicis conversa ducet . Greg. hom . 17. in Evangel . Notes for div A01045-e39480 R. D. ●imhi , on this place . Dyverse ●f the An●ients , and in special Tertullian in his boo de Resurrectione ea●●is , cap. 13. doe bring the Phoenix , as an argument of the Resurrection : eyther because they thought the storie of the generation of this Fowle , to be vndoubtedli● true ; or else , because they knewe that it was vniversallie believed ; which wa● sufficient for their purpose . Notes for div A01045-e52730 Exordium ▪ Defuncti Praesulis oratori● & vera descriptio ▪ Patricius in Patrum albo merito adseribind●● . ●u●eriori● corporis aliqualis 〈◊〉 . Evagri●● hist. lib. 5 cap. 6. Interioris mentis descriptio . Ejusa●●● prosapiae & nobilitas . ●orrissimorum fratrum men●i● . Pr●suli●●ruditio . ●soerat ▪ orat . ●d Demoni●um . Education●● locus . Exquisitissimus philologus . Subtilissimus philosophus . Peritissimus theologus , Ejusdem in concuonando mir adexteritas . Functionem pastoralem privatim primo domesticis exercuit suis. Pastor Kethensis ecclesiae pòst designatu● . Episcopus merito designatus a Iac. Sexto . Patricius consiliarius regius designatus . Patricii mi●a in pellici●ndo & perorādo dexteritas incōventu Senatorum . Bernardus ad Cantie . Cap. ●6 . Ejusē cum fidelitas tum diligenti● in pastorali mune●e ob●und● ▪ Sozom. lib. 8 hist. cap. 19. Ejusdem illustratio adissimili ex hist. Ecclesiast . E●●sidem ve● illustratio 〈◊〉 hist. Eccle●●ast . à simili . Miraculum à Sylvano 〈◊〉 ●ib . 7. ●ap . 36. Applicati● . Quid in senectu 〈…〉 Praesulis in praedicando et praesidendo mira in senectute dexteritas et vigilantia . Praesul tandem morbo correptus . Patricius praesentia & pietate filii sui D. Ioannis Forbesii , plurimùm consolatus . Emorbidi Prasulis familiari● colloquiae de morbo suo . Praesul gratias DEO suo pr● visita●tone ●a●plaesdae . In vita Ambrosii , à Paulin. presby● . ad August . scripta , pag ▪ 44. col . 2. Mortis crebra medi●●●ie . Mors Praeulis . Mentio D. ●oct . Baro●ii , qui Pro●inciam hāc 〈◊〉 ple●●ssimè exse●●tus ●ta● . Exep●ata oratoria . EPILO●● ▪ Valedictio . Allequitur Diocoes●n Aberdon . Ex●ptatio pro tal● successore . Alloquitur Academiā Reg. Aberd . Academica Prasulis gesta qui volet legat allegoricum illud Poema quod de●ceps ab Authore habetur . Parauesis ●d Collega● . In●o●at Nobilissimos quosque Praesulis amicos . Pro solatio restat filius expressissima Patris imago . Aeternum val●dicit . Notes for div A01045-e56000 Act. 7.55.56 Esai . 33.16.17 . Psal. 11● . 7 . Notes for div A01045-e56160 Epigraphe . Rejiciuntur Iud●orum infidelium del●ri● , Genes . 1. Davi●rites Sa● dictan●● Psalmu vates 〈◊〉 . Argumen●um & summa hujus Psalmi , Analysis vers . 1 ▪ Dixit IEHOVAH , Domino meo . * Vide Aug. Tract . 47. et●4 ●4 . in Evāg . Ioann , Vbi audivit ●oc David ? Consec●●rium . Christus homo est l●●minus D●●vidis , & det ad de●tram DE● Objectio●● 〈…〉 sio ista 〈…〉 tatem pro●●sedentis : 〈◊〉 homini 〈◊〉 competo● . Solutio ; ne●pe Deitatem ●llius personae , nam simplici homini sessio ista non competit . Non propie● solum David●m 〈◊〉 scrip●a su●● . Ioann . 20 . 2● ▪ Effati Dominici du● partet . Frioris partis subdivis●● Modus dic●ndi . Sede . * Deum Patrem autorem & principium Peleo vocat Aug. Lib. 3. contra Maximinum . Capitib . 14. & 17. Re● ipsa ▪ Sede . Quid sig● ficet Christ sessio , quid ejusdem st●●tio ad dextram Patri Act. 7. 1. Ioan. 2. Dextra Dei ●● ratio , cur ad dextram Christus , ut ostendatur aqualu Patri , quoad Deitatem . 2● ratio , ut locum ovibus destinatum pastor anticipet ▪ Apocal , 1● . 3● ratio , 〈◊〉 demonstretur eum accepisse potestatem judicantis , secundum humanitatem . Quomodo nos viat●r●s fideles in Christo sedeamus in coelestibus ▪ Quo se●su dicatur compraehensores sedere in Throno Christi cum ipso , Inseparabilis à Patre Filius . Filius potentia Dei , de●tra Patris . Christi humanitas non est ubiue . Ostenditur id testimoniis Sacr. 〈◊〉 . Et t●stim niis patru● Vnius locspatio cont●●netur Chr●●●tus ratio● corporis ▪ Mane● veri●tas carnis . Ibi manes ●adem forma , substan●ia , & naturae corporis . Non est hic , ibi est ad ●extram Patris . DONEC . Quo sens● dicatur CHRISTVS traditur●● Regnum DEO & Patri . PONAM . Philip. 3. Opera Trinitatis ad extra sunt ●ndivis● . Christus 〈◊〉 ad de●t●am DEI , tum ut Rex , tum ut Sac●●d●s . Scabellum pedibus tuis . INIMICOS ●VOS . Psal. ● . Quatu●● ordines inimic●rū Christ● . Omnium inimicorum nos facit victores . Colos. 3.1 . 1. Dat nobis victoriam de Diabolo . Isai. 58. Invictus adjutor noster . 2. De peccato . 3. De mun●do . 4. De mor● ●ictores ●o●tis 〈◊〉 in hac 〈◊〉 . ●um aeternae ●ortis , quae ●●cunda di●●tur . ●um tempo●alis mortis , ●ua moritur 〈◊〉 : cujus ●e●um vin●i●us . Secunda ●ertitudo p●r ●uam in ha●●ita mortem ●●rporis 〈◊〉 . Cyprian . Non 〈◊〉 sed transit●● . Tunc in●●piunt regn●●re cum Chr●●sto . Luc. 2. Tunc est pa● Dei servis quando hi●● migraveri● Hoc sine dubitatione credend●● . Ioann . 14. 〈◊〉 ●rosiciscun●●● ad l●ti●iam salutis ●tern● . Saelutari●●xcessus . Ad refrige●um . Non lugen●i , non a●ittuntur , ●ed praemit●untur . Desiderari debent , non ●langi . Vivunt apud DEVM . Libenter moriamu● qui● ad Dominū imus : Paraedis● restituimur 〈◊〉 Regno Coelesti . Patriae nostra Pa●adisus . Illic summ● & perpetuae foelicitas , cum Apostolis , & Prophetis , &c ▪ Status omnium animarum , à corporibus separ●tarū ▪ qua ad secund●̄ mortem non transeunt . Excluditur PVRGATORIVM è rerum natura . Mors Papistarū horroris plena . Refe●●itu● falsa glossa Pamol●● . Matth. 5. 1. Cor. 3. Expositi● ignis de quo , 1. Cor. 3. ●id●les , & ser●o paenitenses sub ipsa morte Paradisus hospitium immortalitatis & c●p●a Regn● Coelestes excipit . Iustini t●●stimoniu● contra P●●●gatorium sive Aut●●ris Quaes● & Resp● 〈…〉 ●ilastrii . ●●ssiodori . ●mbrosii . ●hrysost . ●uc . 16. Marc. 6. Purgato●● commen●● à Paganis●● & Monta●● haeresiarch● derivatu●● Matth. 5. Hieronym . August . ●on deces●●● sed prae●sit● . ●ertia certi●●do , qua ●ortis cor●oris metum ●●peramus 〈◊〉 h●c vita , 〈◊〉 certitudo ●esurrectio●is mortuorū●oann . 5.29 Patrū●●●rundam sententi● , de resurrectione mortorū . Tertullian . August . Epiphan . Irenaei . Athenag . & Ambros. Hieronym . Isa ▪ 26. Cur● Funeris . Redintegratio corporum dispersorum . Refe●●itur Kimchii de●irtum . Discrimen resurrectionis justorum & resurr . impiorum . Quidā Rabbi●ī agn●verunt impiorum resurr . & p●nam a●ernam . Gehenna . Error quorundam Haereticorum de animabu● impiorum ▪ Irenaeus . Gregorius . Resurge● corpus palpabile . 1. Cor. 1● . 50 Quaestio , 〈◊〉 moriuntur justi , qui●●●●●missa sunt peccata ? Cap. 31. Resp. Ad certamen sive agonem & gloriam fidei , quae mortis me●●● vincit . Cap. 33. Sic post peccat● remissionem afflictiones eve●unt , qua 〈◊〉 sunt jam suppli●●a 〈◊〉 , sed certamina ex●●citati●nesque justorum proficientium 〈◊〉 agone jus●●●tia . Cap. 3● ▪ Ioann . 15. 2. Sam. 1● ▪ Nota bene Contra erroneam d●ctrinam Pa●pistarum , 〈◊〉 temporaliba● poenis post culpa remis●sionem satis●factoriis 〈◊〉 peccato , ve● in hoc secu●lo , vel●n fu●turo in Pur●gatorio . Synod . Tria● Sess. 6. ca●● 30. & Sess● 14. de poeni● cap. 8. & ca● 9 & 〈◊〉 Rom. part . cap. 5. quaes● 52. & 54. Mortem , post hanc vitam , vincimu● , tribus victoriae gradi●us . Si DEVS pro nobis , quis contra nos ? CHRISTVS est ad dextram DEI , interpellant pro nobis . Gloriatio triumphalis . 1. Fructus . 2. Fructus . Iacob . 5. ultimo . 3. Fructus . 4. Frustus . 5. Fructus ▪ 6. Frustus . Applicatio ad Patricium Forbesium , Episc . Aberd. Psal. 121. Ejus forti● constanti● . 1 m officium ▪ Studium Verbi DEI. Patritius Sacrarum Scripturarū studio addictissimus . Potens in eis . Consolationem haurie●at ex eis ●berrimam . Revere●●tiam eis praerogati●vam debi●tam defe●●bat . Irena●●● Lib. 3. 〈◊〉 2 m Offi●ium , Sana ●idei Con●essio . Patricius ●fficii hujus ●bservantis●●mus . Tit. 1.9 . Pastor Or●odo●us , 〈◊〉 doctrinae ●●fensor , & ●●●reseon ●●pugnator ●●lentissi●us . Schisma●●● aversa . ●● . ●chismatic● à fide alien● . Patricius pacis & veritatis am●tor , Creg . homil . 7. super Ezecheelem . 2a 2 ae quaest , 43 ▪ art . 7. 3 m Offi●ium , Vt ●HR●STO DOMINO ●pere servi●mus . Patricius ●●delis Chri●ti Servus . 4 m Officium , Vt caussa nobis contra eosdem ●imicos cum CHRISTO commun● sitpunc ; Patricius ut CHRISTI caussam tueretur nullas ●ominum inimicit●as formidabat . Prudens libortas . Pia & constans ▪ fortitudo . Objectio afflictae conscientiae . Solutio consolatoria . De afflictionibus peccato a●●ersit●● . Patricii humilis pieta● & sincer● humilitas . Luc. 18.13 Ps. 119. jod . 5 m Officium , Sursum corda . Apocal. 11.15 . Luc. 10.20 . Ioan. 20.17 . Patricius cor & thesaurū suum in Coelo semper habeba● . * Ignatii et Patricii amor CHRISTVS . Boeth . Lib. 3. de consol . Philosoph . metro 9. Patricii conversatio Sanct● , C●lestis , Angelica . Meditatio assidu● Sacrarū Scripturarum . Sedulitas in praedicando . Facundia Pastoralis . Nazianz. Orat ▪ de laudibus Athanasit . Psal ▪ 92. 2. Tim. 4. Remigium animae in Coelum sese at●ollentis . ● . Cor. 4.16.17 , 18. Perpes fidelitas , & invict● constantia , etiam tempore morbi . Math. 24.46 Mitis patientia , & grata pieta● Mansit e● lingua & sensuum usu● . Qualis in●●sentibus . Votum . Pia patientia . Fides . 2 1.12 Hebr. 10.37 Accepit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . L●t●● erupit in verba Semeonis , Luc. 2.29.30 . Benedictionem impertivit symmystis & liberis , &c. Colloquia inter Patricium & Ioannem ejus filium . Matth. 11. ●8 . Patricii cōstans in De● fiduci● ▪ Dilectis Dei servis datur ut non inviti , sed libentes moriantur . Quo sensu dicatur Christianus velle mor● . Dispar fortitudo . Ephes. 4.7 . Rom. 12.3 . Sed in omnibus victtix . 2. Cor. 12.9 . Qualiter affectu● Patricius ad vivendum , aut moriendum , & migrandum . Patricii sincera pictas , & pia humilitas , metuens sibi 〈◊〉 laudantibus , e● soli DEO gloriam tribuens . ● . Cor. 1 . 1● . 1. Cor. 4.4 . 2. Tim. 1.8 . Humilis pietas Ignatii Episcopi Antiocha●i ▪ Patricii mortem pr●cipientis foelix persuasio . Immensa consolatio ex verbis Servatoris nostri postremis in cruce . Luc. 23.46 . 〈◊〉 11 . 4● . CHRIST● orat ut 〈…〉 ut DEV● Matth. 21 . 2● 1. Pet. ● Precati● dei . Solatiu●● Cant. 〈◊〉 Quo 〈…〉 Esai . ●● Luc. 2● Qu●m g●sseri● 〈…〉 non 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 placi●● Domino ●●mivit , ●●oram 〈◊〉 matutinam , confinio n●●ctis & au●rorae , prid . Paschatis , 28. Mart●● Anno Dom●●ni 1635. Palatio Ep●●scopali , qu●● E●clesiae a●●jacet Cath●●drals , jux●● veterem p●●●gum Aber●●doni● . Patricii ●orbesii à Corse , Episcopi Aperdonien●is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●e tenta●ionibus . Philip. ● . Vanitas reum secul● jus . Iob. 14.1 . Psal. 90. Vita hujus caduca miseria & brevitas . Chrysost. serm . 1. de providentia . 12. Simitudines quibus peregrinationis nostrae evanida brevitas depingitur . Tom. 8. operam Chrysost . Collatio praesentis seculi & futuri . Clem Rom. Apud Ath●●nasium , in●vita S. An●tonii . A momen● pende● 〈◊〉 . 2. Cor. 4. u●●timo . Vti & fru●vide Aug Lib. 1. de doct . Christiaena , cap 4 . 5.2● . Aug. Lib. Confess ca● 1. In 4. Sent. Dist. 49. Visio Be●●tifica separabilis non est ab actu voluntatis . ●azianz . ●at . de ●idibus A●anasii , sub ●itium . Ioann . 3. ●romissio 〈◊〉 Be●ificae . ●atth . 5. 〈◊〉 14. 〈◊〉 in via . ●bjectio . ●EVS non 〈◊〉 ● Tim. 6. ●●ann . 1. Resp. De ●●sionibus in 〈◊〉 . Quomido ●EVS in●●sibilis sit 〈◊〉 videri ●●ssit oculo ●●rporali . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Attribut . quadam divina . Qu●stio . Quo sensio DEVS dicàtur secundùm natturae suae proprietatem visibilis aut invisibilis mēti creatae . Responsio . Hieronym . Matth. 18. 1. Cor. 13. 2. Cor. 3. August . 1. 2. Augustinianae expositio verborum Hieronymi . Ambros. Distinctio . Videtur DEI essentia sicuti est , sed plenitudo ejus non compraehenditur a mente creata . Licet ipsa visio beatifica dicatur , & sit c●mpraehensio , secundùm medum creatura , quae hac visione impletur . Chrysost. homil . 15. in Evang. Ioann . Matth. 1● . Matth. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 11. Summa responsionis ex Chrysostomo , per distinctionem similem superiori . Aug. Epist. 111. DEVS videtur invisibiliter . Aug. Epist. 112. seu lib. de videndo DEO ▪ Visio facialis immediata . Communis sententiae Theologorum . 4. Seut . Dist. 49. 1. Ratio pro immediat● visione DEI Exod. 33. Psal. 17. Beatitudo . Beatus 2. Ratio pro immediata Visione Dei. Thom. Scot. Conclusio , quatenus DEI essentia oculis mentis creatae videatur , & quatenus non compr●hendatur ejus plenitud● . Proponi●● quaestio a●modo quo h●c imm●●diata Vi●● DEI. Laudal● & cond●●●bilis est ●●jus mode●● & pia in●stigatio . Aug. Ep●● 112. & 13. de ●●nitate . 〈◊〉 Visio 〈◊〉 druplex . 1. VIS● SYMBO●●●CA . 2. VI●● INT●●●●VA . Visio RA●●OCINA●●VA . 〈◊〉 ratioci●●tivam vi●●em DEI 〈◊〉 triplex . Via caus●tatis . Via emi●●●tiae . ●ia nega●●●nis seu re●●tionis . 4. VISI● FIDEI . Regula Fidei . Beatifica visio est intuitiva . 1. Cor. 13. Quid sit DEI Visio intuitiva . Descriptio Augustiniana . Intuitiv●●●sionis DEI ●mpendia●●a descrip●●o . Exeluditur 〈◊〉 hac ▪ Vi●●one species ●ntelligibilis . Vsus specie●um intelligibilium . Essentia Divinae non informas intellectum sicut species intelligibilis . Quid in hac Visione intrinsecum habeat mens ●eata . Psal. 36. Lumen gloriae , seu influētia DEI in animam , qua est ipsa Deiformitas , in quo consistat , Videtur 〈◊〉 requ●ri habitum luminis qui praecedat operationem mentis ad videndum Deum , sed sufficere ipsius operationis lumē , quod DEVS menti donat per objecti beatifici perpetuam praesentiam , remotis omnibus impedimentis ▪ Durand . ●oann . Mae●●r . Objectio ex Clementinis , pro necessitate laminis gloriae . Re●onsio ex Majore & ex ipsis Clementinis . Philip. ● . Ratio diversitatis graduum beatitudinis , absque habit●● luminis gloriae . Conciliatio responsionū quae a diversis adferuntur . Quomodo immediatè videatur DEVS per actum fidei , Secundum . Scotum . In quo consistat vltima beatit ●de hominis . Quatuor gradus invisibilit●tis , quibus DEI essentia est invisibilis intellectui humano vel Angelico . 1. Gradus . Immediatae visio essentiae Divinae non in via daetur , ex leg●● communi , sed in patria . Christus s●●mul v●at●● & comprae●hensor . Visio Div●●na essentia●● quibusdam in hac v●●posit●s mi●●culosè con●concessa : Mosi , & Paulo . Num. ●● 2. Cor. 1● Exod. 33 Vnde illa Mosis & ●auli inusi●itae vota . ●xod . 32.32 . ●om . 9 3. 〈◊〉 . Gradus , ●nmundo ●●rdi invisi 〈◊〉 est ●EVS , Matth. 5. ●ebr . 12.14 . Gradus , 〈◊〉 miser ●EVM viz . 〈◊〉 . 35. vlt 〈◊〉 . 60.20 . ●ocal . 7.17 . 〈◊〉 21.4 . Objectio M●se & Pa●lo . Respons●o Disc●●men visionis Mo●si & Paulo concesse , & visisnis bea●torum . Objectio de CHRISTO . Responsio . Singulare miraculum fuit quod CHRISTVS simul viater esset & compraehensor . ●olor Chri●●i non erat ●●m●rarius ●●audio frui●●onis , nec ●●lud 〈◊〉 , aut ●●●nuebat . Miraculum impediens impassilitatem , qua alioqui fuisset in primo instante unionis . Nota distinctionem inter affectionem justitiae , & affectionem commodi . Qui non est Vihtor ▪ non est in statu merendi . CHRISTVS in mediis miseriis non miser , sed beatus , licet conflictans cum miseriis . 4. Gradu Nulla m●n creata videndo assequitur infinitam DEI perfectionem . Anima CHRISTI , & omnis anima beata , videt totam DEI essentiam , sed non totalit●r . Visionis beatisicae delectabilis plenitudo . Ioann . 11.11 Matth. 25.11 . 2ª 2 ae qu. 28. art . 3. Lu● . 6.38 . Quibus negatur , ii sunt infoelicissimi . Beati Majestatem DEI venerantur , & ejus bonitatem amant . Ineffabilis foelicitas . Esai . 64.4 . 1. Cor. 2.9 . N●strum Offici●m . Precatio . Psal. 〈◊〉 4.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A01045-e87560 Nomen scriptis i● lucē editi● paratum . ● . Scripsit comment●●rium in I●●hannis A●pocalypsi● 6. Et libel●● verè aure● de vocati●ne Pastor Evangelicorum . Et egreg opus de n●●turâ & no●tis verae ecclesiae , quod meritò EUBULUS inscribitur . Notes for div A01045-e89500 Nerea vocat Serenissimum Carolum regem . Miserabile●● Academiae statum sub obitum Cancellarii sub allegoric● describit . Miserabile● Academi● statum , ante faustissimū Prasulis adventum allegoricè depingit . Per Lembū , Scholam grammaticalem , Academiae Seminarium Intelligit . Insignis diligentia Praesulis sub ipsum ingressum in Academiam . Conqueritur Pras●l , & rem defert Regi Iacobo Sexto beata memori● . Mentio primi Fundatoris Gulielmi Elphinstonii . Allegorica desc●iptio Academiae post primā ejusdem erectionem . Academiae miserabilis statu● subse●ut●● per s●cordiam ●ōnu●●●rum Episcoparū , & sacrilegium ●innullorū gubernator●● primariorū . Ingressus Prasulis in Academian primus . Anormi● omniae repper●● . Paucitas membrorum mira , corum demque oscitantiae . Oratio bla●●da Praesulis ad tantillu● Academiae Senatum 〈◊〉 pro tempore supersuerat Imminent● vaeriae pericula , allegoricè expon● Praesul , & miserabile● Academiae statum deplorat . Primam E●phinstoni● fundatione postulat Prasul . Mira membr●rum pro tempore ignorantia . Per Therum Glariss . & Venerabilem Virum D. D. Rhaetū intelligit pro tempore Collegi● Regis Abredon . graudaevum Primarium . Responsio D. D. Rh●ti Primari● qualis qualis . Veterum Chartarum exhibitio . Prima fundatoris fundatio iuventa , & diligentissimè a Praesule perlecta . Nova erectio veterum membrorū . Imprimis stabilitur profēssio S. S. Theologia . Reverendum & Clarissimum D. D. Ioannem Porbesium , S.S. Theologiae Doctore sulmnuit , esusdemque Professorem ritè desig●atū in Vnivo sitate Abred●nensi à Rev rendissimo Praesuse Patre suo . 2º stabilitur professio luris C●●ilis , Pro●essore D. 〈…〉 Sandilandio , quem per Chorammū 〈◊〉 . 3º stabilitur professio Medicina , Professore Gulielmo Gord●no , Medicina Doctor● 4º stabilitur professio , Iuris Canonici , Professore D. Iacobo Sandilandi● juniore , prof●ssore designate . ● o Stabilitur professio Musica . Professore D. Gilberto Rossio . D. Ioanni Lundaeo , amoeniorum literarum Professori annuos reditus reducit Praesul . Per minores s●tios , quatuor Regentes in artibus subinnuit , quos quidem singulos ▪ Professores reddidit Praesul ad maximū Academia commodum . Per Tritones , Consiliarios Regios in Scoti● subinunis . Instaurationem et Academiae reparationem describit allegoricè . Per glaucum non neminē antiquū Academiae Abredon . Primarium subinnuit . Ad pristin● dignitatē & libertatem restituitur Vniversitas à Praesule , per solennen● inaugurationem doctor●lem nonnullorum Clarissimorum & Doctissimori Virorum . Peracerba● Palinuri mors , & ad mortem lachrymae . Subinuuit dolendam Reverendi et Clarissimi Viri D. Ioannis Forbesii , Filii & Haeredis migrationem ad functionem Pastoralem in novâ Abredonia obeundam , Aonidum , id est , Synodi Abred . communibus suffragiis . Studiosorum lachryma . Querelae ad mortem Praesulis . Miserabi●●●erum facies in morte Praesulis . Alloquitur pios Praesulis Manes . Novissimè , Sèrenissimam Caroli Majestatem alloquitur , pro successore idoneo , qui Academia Abredon . ●uram agat . Notes for div A01045-e98830 Bellarminum . 
A45557	----	Mans last journey to his long home a sermon preached at the funerals of the Right Honourable Robert Earl of Warwick, who died in London, May the 30th and was interr'd at Felstead in Essex, June the 9th 1659 / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45557 of text R19289 in the English Short Title Catalog (Wing H735). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 69 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45557 Wing H735 ESTC R19289 12398524 ocm 12398524 61222 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45557) Transcribed from: (Early English Books Online ; image set 61222) Images scanned from microfilm: (Early English books, 1641-1700 ; 941:4) Mans last journey to his long home a sermon preached at the funerals of the Right Honourable Robert Earl of Warwick, who died in London, May the 30th and was interr'd at Felstead in Essex, June the 9th 1659 / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. [8], 28 p. Printed by A.M. for Joseph Cranford ..., London : 1659. Reproduction of original in Cambridge University Library. eng Warwick, Robert Rich, -- Earl of, 1587-1658. Funeral sermons. Sermons, English -- 17th century. A45557 R19289 (Wing H735). civilwar no Mans last journey to his long home a sermon preached at the funerals of the Right Honourable Robert Earl of Warwick, who died in London, May Hardy, Nathaniel 1659 10389 16 75 0 0 0 0 88 D The rate of 88 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Rachel Losh Sampled and proofread 2004-07 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion MANS LAST JOURNEY TO HIS LONG HOME : A SERMON Preached at the FUNERALS Of the Right Honourable ROBERT EARL of VVARVVICK ; Who died in London , May the 30th and was Interr'd at Felstead in Essex , June the 9th 1659. By Nath. Hardy , Preacher to the Parish of St. Dionys. Backchurch . Ec. 1 . 1. Man geetg to his long home , and the Mourners go about the Streets . Psal. 1. 1 , 7. I have said you are Gods , — But ye shall die like Men . — Aug. l. de Nat. & Grat. Si de divitiis , & honoribus , & morum nobilitate jactas , de patria , & Pulchritudine corporis , & honoribus , qui tibi ab Hominibus exhibentur , respice teipsum , qui mortalis terra & in rerram ibis . London , Printed by A. M. for Joseph Cranford , at the Sign of the Castle and Lion in St Pauls Church-yard . 1659. To the Right Honourable CHARLES Earl of WARWICK , AND BARON of LEEZE . My LORD : THis plain Discourse occasioned by the late Funerals of your Noble Brother , was then Preached and is now Published by your Honours desire , which shall ever have with me the authority and efficacy of a command . Since I am sure it was not any thing extraordinary in the Sermon which might enduce you to desire the Impression of it , I have good reason to believe it was upon a double commendable design . The one of Brotherly affection , that hereby you might preserve his memory who is gone to the Land of Oblivion . Nor do I wonder at your regard of his memory , when I behold your respect to his Posterity . Those three noble Ladies who ( I am confident ) will never want the care of a Father , and the love of a Mother , whilst your Honour and your thrice noble Lady survive . The other of Piety and Religion , that this Sermon may be as a continued memoriall of him ; so a frequent Monitour to you of your fraile and dying condition . No thoughts or discourses are more unwellcome for the most part to men in their flourishing prosperity , then those of their perishing Mortality . Skeletons , Deaths heads , and Funerall Sermons , are rarely to be found at the Palaces , on the Tables , in the Libraries , of great personages , who being set upon the Pinacle of Honour , cannot endure to look downward upon the pit of corruption . They are but few , very few , who when their table is prepared , their head annointed with oyl , and their cup runs over , with David , put themselves in mind , or love to be put in mind of walking through the valley of the shadow of death . Of this small number your Lordship may be justly reckoned one ; else you would not have desired to read what you heard . And since you seem to intend the Sermon as a memento of your death , it will not , I presume , offend your Honour , that the Epistle be a remembrancer to you of an exemplary life . The Hebrew noun {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth glory , cometh from the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to be heavy : with which agreeeth that of the Latins , honos onus , honour is a burden . Of this I trust your Lordship is sensible , that as divine providence hath advanced you to eminent dignity ; so divine command requireth of you proportionable duty , that by how much the greater you are , you ought to be so much the better ; and as God hath devolved the Honour upon you ; you must endeavour to honour him , your self , your Family , by magnificent and heroick actions of Religion , Justice , and Mercy , every remembring that Nobles are placed by God in this world , not as Statues in a Garden , or Pictures in a Gallery ; only to be looked upon , but as Pillars in a house , to support the Church and State , where they live , and as stars in the Heavens , to let the light of their good works shine before men , from the severall Orbes , wherein they are fixed . But I shall not need to enlarge on this Subject , which is ( I trust already ) your Lordships study and practice , and therefore after the returne of my humble thankes for your Noble favours ; I shall betake my self to my earnest Prayers , that you may have increase of grace as well as honour , that you may grow in favour with God & Man , by being a choice instrument of his glory , and the publick good . Finally , That as you have the blessings of wisdomes left hand , riches and honours , so you may have that of her right hand , length of daies , confer'd on your own Noble Person , your deservedly beloved and honoured Lady , your hopefull Son and Heir , with those tender Plants the remains of your deceased Brother , and all your Honourable Relations , till you all in a good old age arrive at the fruition of a blessed Eternity . So prayeth My Lord , Your Honours most humble and affectionate Servant NATH. HARDY . MANS Last JOURNEY . Psalm . 146. 4. His Breath goeth forth , he returneth to his Earth : in that very day his thoughts perish . THe Text , a mournfull complaint , in which the severall Clauses , Non tam verba quam suspiria , Sermones quam singultus , seem to be made up , rather of sobs and sighs then words . And no wonder since the matter of the complaint is mortality ; a Theame fit to be commented upon with teares , so much the rather , considering whose mortality it is that is here deplored . If you cast your eyes upon the end of the foregoing Verse , you shall find the Antecedent of this Relative , He , to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Son of Man , of Adam , and that is every man , all mankind being of his race and posterity , so that the He in the Text is not singular , but collective , not some one , but every particular person , ( a very few excepted ) : And there is none of us here present , but if the Question be asked who is this he ? may returne the Answer of our Saviour in another case , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I am he . Nor is this all , but if you goe a little backward , in the same Vease , you shall find this He to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as indefinitely the Son of Man , so eminently the great Man ; the Man of Honour , the Prince . Know you not ( saith David concerning Abner ) that a great Man is this day fallen in Israel ; Intimating by that Interogation , that the fals of high Cedars call for deepe sorrw ; Not only Man the highest of visible Creatures , but Princes the highest of men were in the Psalmists eye when these words dropt from his Pen , His Breath goeth forth , &c. If you take a more particular view of the Text , you shall observe in it a double dying , the one of the Person , and the other of his purposes ; the former in the two first clauses , His Breath goeth forth , he returneth to his Earth ; the latter in the last , in that very day his thoughts perish . That which in the two first clauses is asserted , and is most largely to be handled , is the dying of the person , and this is set forth with reference to his two constitutive and essentiall parts , soul and body ; the egresse of the one , His soul goeth forth ; and the regresse of the other , he returneth to his Earth : the one whereof is verified , In ipso articulo mortis in the very point of death ; and the other is most evident , in sepultura corporis , at the time of his Buriall . Both which when I have handled by themselves , I shall discuss with reference to the quality of the person of whom especially they are spoken , and then close up this first and main part of the Text , with a sutable of Application . 1. Begin we with Mans egress in those words , His Breath goeth forth . The Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( as also the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the Latin , spiritus , from spiro , ) most properly signifieth breath . In this notion the Targum and our Translators here render it ; nor is it incongruous to the Psalmists design , which is to give us a Character of death : yea Calvin inclineth to this as the most genuine meaning of the word in this place . And thus it is a most evident truth , that when a man dyeth , his Breath goeth forth . Indeed it is not true , that when a mans Breath goeth forth , he dyeth . Since life is maintained , inspirando , & respirando , by taking in , and letting forth Breath : but when we can no longer take in breath , we are said expirare , to breath forth our last and so dye . In this respect man is fitly resembled to a bladder , puffed up with wind , which being by any prick let forth , the bladder shrivels up ; when we cease to Breath , we cease to live . Upon how slender a thred doth our life hang ? it is but a puffe and we are gone ; we carry our lives in our hands , or rather in our nostrils ; that is the Prophet Isaiahs Character , Man whose Breath is in his Nostrils . How easily , how speedily , is a mans breath beaten out of his body , so quickly is he deprived of life ; our life doth not depend upon the soundness of our parts , strength of our joynts , ( one dyeth saith Job in his full strength , ) but only upon our breath , which how soon are we bereaved of : no wonder if one Philosopher being asked what life was , turned himself about , and so went out : and another resembles it by oculus clausus , and apertus , an eye shut and open , or rather open and shut ; we dye in the twinkling of an eye , and St. James putting the Question , What is your life ? returneth this answer , It is a vapour which appeareth for a little while , and then vanisheth away . Oh that as we continually live by breathing ; so we would be thereby put in mind of dying , when our breath shal go forth . But though this construction be true , yet I rather adhere to Theodorets and Hieromes gloss upon the place , who by spirit understand the soul , partly because when this word is applyed to man in holy writ ; it is most frequently so to be understood , and where the sense will bear , it is best to take words in their usuall acception , partly because the next clause is generally referd to the other part of man his body ; and therefore it is most congruous to refer this to his soul , chiefly because in that place of Salomon the Son , which may very well be looked upon , as fetched from , and parallel to this of David the Father , by spirit can be meant no other then the soul of man . If you ask why the soul of man is called by this name of a spirit ? the answer is given both from the Etymology of the word , and the nature of the thing . 1. The word as you have already heard , signifieth breath , and the soul of a man is a breath both Passively and Actively . 1. Passively , Quia spiratur , because it is breathed into us according to that of Moses in the Creation of Man , God breathed into him the breath of life : and however it be a controverted Question whither the rationall soul be propagated and infused , generated or breathed ; yet it suiteth best as with the dignity of the soul , so with the current of Scripture to affirme that the soul of man is still breathed into the body immediately by God himself . 2. Actively , Quia spirat , because it is the fountain and originall of our breath , which begins with the ingresse , and ceaseth with the egresse of the soul , upon which consideration the former sense appeareth to be included in this latter , since together with the soul , the breath goeth forth . 2. The thing which this word spirit is used for the most part to signifie , is an invisible , immortall , incorporeall , immateriall substance : upon which account God is said to be a Spirit , and Angels are called spirits ; and in this respect the soul of man is a spirit , as being not an accident , but a substance and that void of gross corruptible matter . This spirit when a man dyeth goeth forth , for the further explication whereof it will be needfull to inquire the double term of this motion , whence and whither it goeth . 1. If you inquire whence the spirit goeth forth , the answer is , out of the body . Conceive the body as an house or Tabernacle , or rather with St. Paul , to put both together , the house of our Tabernacle , the soul as an Inhabitant or sojourner in this house , into which when it enters , we begin to live , and out of which when it goeth we dye . The second death saith St. Austin , Animam nolentem tenet in corpore , detains the soul against its will in the body , and the first , Animam d●lentem pellit●e corpore , driveth the sorrowfull soul out of the body , when this bold Serpeant cometh with a Writt from the divine Majesty , he entreth in , and turneth this Tenant out of doores . 2. If you would know whither the spirit goeth , the Wise man giveth you the Answer , where he saith , the spirit of a man goeth upward , and again , where he saith , it returneth to God that gave it , as it goeth forth , so it ascendith upward , Sursum eam vocant initia sua , saith Seneca , it goeth whence it came . To God it goeth , and that for this end to receive its doome , which being past , it accordingly remaineth in a state of weal or woe , to the day of the Resurrection . By this it appeareth how dissonant both the Epicucuraean and the Pythagorean Philosophers are to truth , the one whereof affirmeth that the spirit of a man goeth forth , that is , vanisheth away , as the soul of a Beast doth ; and the other , that his spirit goeth forth from one body to another ; whereas in truth the spirit of man goeth forth , so as to subsist , and that by it self , till it be reunited with the body , Tres vitales spiritus creavit omnipotens , saith St. Gregory , to this purpose very appositely , The Almighty hath created three living spirits , the one Angelicall , which is neither covered nor perisheth with the body ; the second bestiall , which is both covered and perisheth with the body ; the third humane , which is covered , but doth not perish with the body , but goeth forth . Where our blessed Saviour saith , Fear not them who kill the body , but cannot kill the soul . What doth he but clearly intimate , that when the body dyeth , the soul dyeth not , for else they who kill the body , would kill the soul too ; and where he faith again of Abraham , Isaac , and Jacob , that they live to God , and therefore God is not the God of the dead , but of the living : it plainly implyeth , that though their bodies are dead , their souls still live . I end this with the gloss of Cajetan upon my Text , who conceiveth that this title of spirit , is here given to the soul in respect of its going forth . As it is joyned with , and giveth life to the body it is a soul , and as it goeth forth and exists apart from the body , it is a spirit , since in this partaking with other spirituall substances , which have a subsistence without any matter . 2. Having given you this account of the egress of the soul : pass we on to take a view of the regress of the body , He turneth to his earth . Had he only said he returneth , it might be understood of the spirit , which as it gooth forth , so returneth : and accordingly this very word is by Salomon applied to the spirit . Had the Psalmist spoke of the Resurrection , these words , He returneth to his earth , might have admitted a faire gloss in reference to the soul , it returneth ad terram corporis sui , to the earth of its body , to which it shall then be united : but it is manifest that these words are a periphrasis of dying . And therefore with St. Jerome and Theodoret , the sense is best given , that the soul or spirit going forth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , caro , the body , the flesh returneth to its earth : Sutable hereunto is that note of the learned Muis , who observeth that in the Hebrew , whereas the Verb goeth forth , is faeminine answering with the Noun spirit , which is for the most part of that gender , the Verb returneth , is Masculine , and so not to be referd to spirit , but the son of man who in respect of his body , returneth to his earth . Returning in its proper notion , is a going back to that place from whence we came , so that in this clause here is a threefold truth implyed , expressed , inferd . 1. That which is implyed in this phrase of returning , is that man in respect of his body came from the earth ; and as it is here implyed , so it is expressed concerning the first man by Moses , The Lord God formed Man ( that is , the body of man ) of the dust , ( or according to the Hebrew , ) dust of the ground , and by St. Paul where he saith , the first man is of the earth , earthly . True it is , we are formed in our Mothers womb , but yet inasmuch as we all came from the first man , we are truly said to come from the earth , only with this difference that he immediately , we mediately are framed out of the earth . This truth was engraven in full Characters upon the name of the first man , who is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Adam , from a word that signifieth red earth , and that very word is here used , perhaps to mind us of that earth whereof man was first made ; yea , according to the usuall Etymologie , the name homo , which in the Latins is a common name to both Sexes , is derived , ab humo from the ground . For this reason it is , that the earth is called by the Poet , magna parens , the great Parent of mankind , and in the answer of the Oracle , our mother : and in this respect we are said by Eliphaz , To dwell in houses of clay , whose foundation is in the dust , 2. That which is exprest is , That Man ( when he dyeth ) returneth to the earth , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the Poet , We are all dust when dissolved , As the white snow , when melted is black water : eso flesh and blood when bereaved of the soul , becom the dust and ashes : in which respect St. Paul giveth this Epithet of vile to our bodies . Indeed , mans originall being from the earth , he had a naturall propensity to earth : according to that Maxime , Omne principiatum sequitur naturam principiorum , every thing hath an aptitude of returning to the Principle whence it cometh ; but yet had he not turned away from God , he had never actually returned thither . It is sin which hath brought upon man a necessity of dying , and that dying brings a necessity of returning to the earth : in which respect it is observable , that the threat , thou shalt dye the death , which was denounced against man before his fall , being afterwards renewed , is explained ( as to temporall death ) by those words , to dust thou shalt return ; ●o that now the motion of the little world man , is like that of the great , Circulare , ab eodem punct● ad idem , from the same to the same ; and that as in his soul from God to God , so in his body from the earth to earth . The Rivers come from the Sea , and they return thither . The Sun ariseth out of the East , and thither it returneth . Man is formed of the earth , and into earth he is again transformed : with which agreeth that of the Poet , Cedit item retro de terra quod fuit ante . 3. That which is inferd in the emphaticall Pronoune his , which is annexed to the Noun earth , is that the earth to which man returneth is his ; this being that which ariseth out of both the former conclusions ; since it is therefore his earth , because he cometh from , and returneth to it . Earth is mans Genesis and Analysis , his composition and resolution , his Alpha and Omega , his first and last , Ortus pulvis , finis cinis ; earth is his , both originally and finally . So that our bodies can challenge no alliance with , or property in any thing so much as earth . For if we call those things ours , which have only an externall relation to us , as our friends , our houses , our goods , our lands , much more may we call that our earth whereof we are made , and into which we shall moulder ; no wonder if as here it is said to be his , so elsewhere he is said to be earth , as being called by that name . By this time you see how fitly death is described by the spirits going forth of the body , and the bodies returning to his earth , both which are the immediate consequents of death , and informe us what becometh of either part , when the whole is divided , of the soul and body when the man dyeth . It would be further observed , that this is here affirmed of Princes and Great men as well as others . Aequâ lance necessitas sortitur insignes & imos , said the Poet , death knocks at Palaces as well as Cottages , and cuts down the Lillies of the garden as well as the grass of the Field . It is not unfitly taken notice of , That the sacred Historian mentioning the Kings and Dukes of Esau's race , only nameth the Dukes , but concerning every one of the Kings it is said he died ; indeed it was needless to affirme it of the Dukes , who may well be conceived mortall , when Kings are so . Even they who are Rulers over men , must be subject to death , and though they have power to inflict it upon others , they are no way able to preserve themselves from it . It is reported of Cardinall Woolesy , that he expostulated with himself what might prevent death : ●f money could do it , he had enough to buy a Crown ; if weapons , he had as many as would defend a Kingdome ; if power , he had sufficient to conquer a Nation ; but alas there is no weapon against death , it cannot be bribed by the richest , nor conquered by the greatest ; dye they must , and when they dye , their breath , their soul goeth forth , and their bodies returne to the earth . The souls of the greatest Landlords are but Tenants at will to their bodies , and that not their own , but Gods , who many times against their wils , turneth them out : according to that of the Psalmist , He cutteth off the spirit of Princes : In which respect St. Austin thus glosseth upon the Text , Numquid quando vult exibit spiritus , expirat quando non vult ? Shall his spirit go forth when he will ? I , and when he will not . The bodies of the highest when the breath and soul is gone out of them , are but rotten Carcasses , and must be laid in the earth . If you look upon their extraction , it is from no better an originall then the meanest , though their immediate descent be noble , yet the first progenitor of them as well as others , was the earthly Adam . The Prince and the Peazant are of the same earth , only the one a little better mould , of the same wooll , only the one of a little finer thred ; out of the same Quarry , only the one a little smoother stone ; so justly may great men take up those words in Nehemiah , Our flesh is as the flesh of our Brethren . There is common dust and Saw dust , Pin dust , Golden dust , and the pouder of Diamons , and all is but dust . The Beggar , the Labourer , the Tradesman , the Noble man , the King are all but earth . If you look upon their end , it is the grave , the house of all living , like Nebuchadnezzars Image , notwithstanding their gold and silver , their feet are clay . The rich and the poore saith Solomon , meet together , sometimes at one board , in one bed , certainly in one Grave . The Noblest are but as flowers which peepe out of the earth , and flourish for a time , and when the Winter of death cometh they return thither ; they are but as dust , which is raised up in the aire for a while , but a few drops of rain lay it presently . It is the language of the French King in his Epitaph , Terra fui quondam , rursus sum terra , nihil sum ; I am again what once I was , earth . And among the spices of which the ointment for annointing the Kings as well as Priests was compounded , one was Cinamon and that is , cinericii coloris , of the colour of ashes , perhaps to tell them what they must one day be . The Meditation of this doctrine may be of excellent use to Superiours and Inferiours , and to all sorts . 1. Oh that great men would in the midst of all their enjoyments entertain these thoughts , That custome of presenting the Emperour on the day of his Inauguration , with severall Marble stones , desiring him to choose one of them for his Monument , was designed no doubt for this end : and for the same reason , Johannes Eleemosynarius , and King Philip had their Monitors , to tell the one , that his Monument was not yet finished , and bid the other , Remember he was a Man . I have read , that in Biscay there are old ruinous places which they to whom they belong , often visit though they have else where stately Palaces . Oh that they who dwell in sumptuous buildings , would frequently visit the ruinous Graves . It was a curse upon the Serpent , that he should creep on his belly , and eat dust all the daies of his life ; but surely it were a blessing to the highest in this world , if they would learne to do it in a spirituall sense , by the consideration of that dust to which they must return . Happy is that Prince , Qui non minus se hominem esse , quam hominibus praeesse meminerit , who no less mindeth that he himself is a man , then that he ruleth over men . More particularly , it is that which would be pondered by them for a double end , that it may both quell their pride , and curb their voluptuousnesse . 1. There is no sinne to which men are more prone then that of Pride : It is ( like our shirt ) that sin we put on first , and put off lost : Nor have any greater temptations to this sinne then great ones . In alto situm , non altum sapere difficile : Usually men of high estates are high-minded . Nor is any thing more common , then for the bunch of Pride to grow upon the back of Honour . Among the many Antidotes against this sinne , none more effectuall then this to consider that whilest they live , they are but enlivened clay , breathing dust , moving ashes ; and that when their breath goeth forth , they must return to the earth . They say that the tympany is cured by stroaking the part with a dead mans hand ; Sure I am , the serious thought of death is an excellent means to allay the swelling of Pride . If you put fire to Gun-powder which is made of earth , it will blow up Towers . The fire of Meditation put to our earthy Original and end , will blow up the turret of Pride . It is well observed that one of the signes which Samuel gave Saul after he had anointed him King , was that he should find two men by Rachels Sepulchre : For this end perhaps , that whereas the being anointed King might puff him up , the sight of Rachels Sepulchre might humble him . Oh that you who enjoy the Honours and Dignities of this world would often think with your selves , I must die , and when death comes , I must exchange my Palace for a Grave , my Robes for Dust ; I that am now atteded on by men , must have wormes for my Companions ; I that am now so high , must ere long be laid low ; that so you may be meek and lowly in heart . That which may so much the more advance the efficacy of this thought in subduing the pride of great men , is that when once they are returned to the earth ; and this dunghill element hath set its foot upon their face , there is no difference between them and others . There ( saith Job of the Grave ) are the great and small . Nor can we tell which is the dust of the great , which of the small . To this tended that surcasme of Diogenes , when he told Alexander that he had been seeking his Father Philips bones , but could not distinguish between them and others . And for this reason Alphonsus putting the Question , what it was that did make high and low equall ? answered , Death . Pliny writeth of a River in Spaine wherein all the fish that are pnt , are of a golden colour , but being taken out of it , they are of the same colour with other fishes . They who whilest they live in this world glitter with gold and silver , when taken out of it , return to the same earth with the rest of mankind . Whilest the Counters are upon the Table , one stands for five , another for ten : while the Chasemen are upon the Board , one is a King , another a Queen , a third a Bishop , a fourth a Knight , and those have their several walks , but when put into the bag they are all alike . Thus is it with men who ( though upon the earth they are of different orders and degrees , ) are alike , when they are cast into it . And as the several kinds of herbs which are thrown into the Limbeck being distilled make one water , so they but one earth . Epictetus when asked , What was common to the King with the Begger ? answered , to be born , and to die : they come into , and go out of the world , one as well as the other . Nor is there any difference between them in the womb , and the tomb . Let not those that are above , insult over others , since this grand Leveller Death will one day put them in the same condition with others . 2. This Meditation of the going forth of the soul , and return of the body , is a no lesse powerfull disswasive from a voluptuous life , then an haughty mind . Oh that you who have vivendi voluptatem the pleasure of life , would contemplate moriendi necessitatem , the necessity of death : That you who have the world at will , would remember you have not death at command . I die ( said Esau ) and what good will my Birth-right do me ? Oh that the voluptuous Epicure would say , I die , and what good will my vain and sensual pleasures do me ! Agathocles when a King , having been a Potters Sonne , drank in earthen Vessels . It were not possible men should surfeit at their Tables , carouse it in their Cups , would they eat and drink ( as it were ) in earthen vessels , in the midst of their delicacyes remember that they are earth . Consider this , you who spend your doyer in eating and drinking , in playing and sleeping , whose whole design is to pamper and feed , to deck and adorn your bedies to gratifie your senses , and glut your selves with the delights of the flesh . Dic mihi ubi sunt amatores mundi ? Nihil ex eis remanet nisi cineres & vermes : Tell me what is become of those lovers of pleasures , of whom nothing remaineth but wormes and ashes : What will become of that body of thine which is so full fed , and richly clod , when it shall be laid in the grave ? They say of Bees , that when they are buzzing and humming about our ears , making a great and angry noise , if you throw a little dust upon them , they are quiet , and hive again presently . Surely it would still the roaring Gallant in the midst of his joviall revellings , were the thoughts of dust frequently suggested to , and seriously pondered on by him . And yet were this all that the body returneth to the earth , the Epicures plea might be good enough ; Let us eat and drink , for to morrow we die . But if we die to morrow , as our body returneth to earth , so our soul goeth forth to God to give an account , to rereceive a sentence , either of absolution or condemnation . And oh think what fear will possesse thy spirit , when it apprehends it self going forth to be arraigned at the Barre of Divine Justice ; yea , how dismall the account will be , of that time , and strength , and health , and wealth , which hath been expended upon carnal and sensual pleasures . 2. Let those who are in the lower ranke of men , learn to look upon great ones as subject to death and the grave , and that for a double end ; so as not to fear them distrustfully , nor trust in them presumptuously . 1. Their breath goeth forth , they return to their earth , fear them not . Indeed , there is a fear which is due from Inferiours to Superiours . God and the King are set down by the Wiseman as the joynt Objects of our fear , and they will at last be found fooles , who divide them . When God saith , If I be a Master where is my fear , he intimateth that fear is due from the Servant to the Master ; whilst they live they are above and over us , and therefore ought to be feared by us , but with a fear of reverence not diffidence , and that because their power and Honour is soon laid in the dust . Have we not sometimes observed a Ball tossed up and down in the aire , eyed and observed by every one which way it moveth , least it should hit them ; yea , and when it passeth by , they ofttimes stoope to it , and yet it is nothing but the skin of a dead beast filled with wind , which is easily let out : A fit embleme of Tyrants , who are so observed , and of whom we stand in so much awe , when yet they are but mortal men , whose breath quickly goeth forth . Put them in fear , oh Lord , ( is the Prayer of the Psalmist , ) that they may know themselves to be but men . Indeed this consideration , That the greatest enemies of the Church are but men , may put them in fear , and us out of fear ; no wonder if God bespake his Church in that vehement Interrogation , Who art thou , that thou shouldst be afraid of a man , that shall dye , and of the son of man , which shall be made as Grasse ? and therefore as David resolves , I will not feare what flesh can do unto me , so let us not fear what earth can do against us . 2. Their breath goeth forth , they return to their earth , trust them not . This is the principall intendment of the Psalmist , as appeareth by the former Dehortation , Put not your trust in Princes , nor in the son of man in whom there is no help : to presse which this is annexed as a reason , namely their mortall condition . Excellently doth St. Chrysostome here enlarge , He that cannot defend himself , how shall he deliver another ? Do not say he is a Prince , for in this , he hath no greater priviledge then the meanest , but is subject to the same uncertainty of life : nay , that I may at once speak what is true and yet strange , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for this reason especially he is not to be trusted , because he is a Prince , for these earthly powers are slippery : great men are subject to more casualities and dangers then private , and when they fall they that trust to them are ruined with them , as the body of the Church is beaten down with the fall of the Steeple . How often is it seen that when men think to make great ones their shadowes and shelters , they vanish away and leave them to the scorching Sun , by which meanes as Jonah was by the withering of his gourd , they are disappointed and disquieted , yea , when the Cedars fall , the lower shrubs which might have stood at a greater distance , being near to , and depending on , are crushed by them ; let therefore the Prophet Isaiahs counsell be acceptable , Cease from man whose breath is in his Nostrils , for wherein is he to be accounted of ? so much the rather , considering the curse denounced by the Prophet Jeremy against him who trusteth in man , and maketh flesh his Arme . The greatest man is but an arme of flesh , which must rot , nay , a bruised reed , upon which if you lean you fall ; say not therefore to a piece of clay , thou art my fear , or my hope : to be afraid of the power , or dote on the favour of great men , are alike , not only vain but cursed . 3. Let all of all sorts lay this truth to heart , our breath will certainly , may speedily go forth ; Let good works be in our hands , whiles the breath is in our Nostrils . Our souls goeth forth at the houre of death to be judged , let us labour for the renewing and sanctifying of our souls , that they may appear with boldnesse . We must return to our earth , respice , prospice oh homo ; let us look backward whence we came , let us look forward whither we are going , that we may be vile in our own eyes . It is our body that returneth to the earth , whilst our souls go forth to be happy or miserable ; Let us prefer that part which goeth forth , before that which returneth to earth . Merito poseit majora studia pars melior , the better and nobler part deservedly challengeth our best and chiefest care ; nor is any thing more absurd ( though it be too common ) then to have regard of our vile body , and neglect our precious soul . Finally , Every son of man is as sure to return to the earth , as that he came from it , and to breath forth the breath of his life , as that he received it in : let it be therefore his endeavour to provide for what he cannot prevent , and so ( by keeping faith and a good conscience ) to work out his salvation , that when death shall come , he may comfortably say , Egredere anima mea , Go forth oh my soul , go forth to that God whom thou hast served , to that Jesus in whom thou hast believed , and his flesh which returneth to the earth , may rest in hope of a joyfull Resurrection to eternall life . 2. There is yet one clause of the Text behinde , of which I shall give a very brief account , namely , the dying of great mens purposes , as it is expressed in those words ; In that very day his thoughts perish . The thoughts which the Psalmist here no doubt , especially intends , are those purposes which are in the minds of great men of doing good to those who are under , and depend upon them . The Hebrew word here used , is derived from a verb that signifieth to be bright : Cogitationes serenae , those candid , serene , benigne , benevolous thoughts which they have of advancing their Allyes , friends , and followers . These thoughts are said to perish in that day wherein they are conceived ; so Tremelius glosseth : In which sense the instability of great mens favour is asserted , whose smiles are quickly changed into frownes , love into hatred , and so in a moment their mind being changed , their well-wishing thoughts vanish . But more rationally , their thoughts perish in that day wherein their persons die , because there is no opportunity of putting their purposes in execution . They perish like the childe which comes to the Birth , and there is no strength to bring forth ; or like fruit which is plucked up , before it be ripe . Whilest they live , we may be deceived in our expectations by the alteration of their minds ; but however their condition is mortal , and when that great change by death comes , their designes ( how well soever meant ) must want success . From hence it followeth , which is by some looked upon as a part of the meaning of the words , that the thoughts or hopes of them who trust in them perish . It is a true Apothegme , Major pars hominum expectando moritur ; The greatest part of men perish by expectation . And good reason , inasmuch as their expectation being misplaced , perisheth . How strongly this Argument serveth to presse the Psalmists Caution against confidence in man , though never so great , is easily obvious . It is true , Princes and Nobles being invested with Honour , Wealth , and Authority , have power in their hands , and perhaps they may have thoughts in their hearts to do thee good , but alas how uncertain is the execution of those intentions , and therefore how foolish is it to depend upon them . Trust in the Lord Jehovah ( saith the Prophet ) for with him is everlasting strength . I , and with him is unchangeable goodnesse . It is safe building upon the rock ; trusting upon God , whose thoughts of mercy are ( like himself ) from everlasting to everlasting . But nothing more foolsh then to build on the sand , trust to men , whose persons together with their thoughts , perish in a moment . And therefore let our resolution be that of Davids ; It is better to 118. 8 , ● . in the Lord , then to put confidence in man : It is better to trust in the Lord , then to put confidence in Princes . To enlarge this a little further . It is no lesse true of their thoughts of evil against then of good to others . Sometimes their minds are changed from malice to mercy , and by that meanes their thoughts perish . So were Esau's towards Jacob , and he embraced him in his armes , whom he designed to tread under his feet . Oft-times they are cut off by death , so that they cannot bring their wicked devises to pass . Thus Pharaoh parsuing Israel , with a resolved rage to make them and theirs his prey , is drowned in the red Sea ; and in that very day all his malicious thoughts perish . In this respect there is as little reason to be afraid of the anger , as to confide in the friendship of great ones . And therefore M●●athias advised his Sons ; Fear not the words of a sinfull man , for his glory shall be dung and wormes : to day he shall be lifted up , and to morrow he shall not be found , because he is returned to his dust , and his thought is come to nothing . It is true of great mens , of all mens thoughts , in respect of themselves , as well as others . The hearts of the Sons of men are full of designes about worldly things . Apollinarius interpreteth the word in my Text , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , carefull thoughts : such saith Arnobius , quae cos non sinunt quiescere , which will not suffer them to be quiet . Thoughts of buying , selling , building , purchasing , and a thousand such like , which death intervening breaketh off , and all such purposes prove to no purpose . Theodoret upon my text , brings in the Instance of the rich fool in the Gospel , whose thoughts were to pull down his barns , and build greater , and thereto bestow all his fruits , and his Goods ; and to say to his soul , Soul , thou hast much good laid up for many years ; take thine ease , eat , drink , and be merry : but that night was his soul required from him , and those thoughts perished . St. James speaketh of those whose thoughts were , that to day or to morrow they would go into such a City , and continue there , and buy and sell , and get gain , forgetting that their life was but a vapour , which appeareth a little while , and vanisheth away , and together with it all such thoughts . St. Gregory upon those words , The eyes of the wicked shall fail , giveth this as the reason ; Quia intenti●nes eorum & desideria occupantur circa transitoria : because their thoughts and desires are imployed about perishing objects . Oh let it be our wisdome to six our thoughts and designes upon higher and better objects , how we may obtain an Inheritance among them that are sanctified , and enjoy the beatifical vision ! These are those thoughts which being pursued in life , shall not be frustrated , but fulfilled at our death . He whose life hath been a continued Meditation on Heaven , and whose endeavoures have been to make sure an Interest there , in that very day , when his body returneth to the earth , his soul goeth forth to the fruition of it , and so his thoughts receive a full , a joyfull accomplishment . Once more , Not only our worldly , but our charitable , our penitential , our Religious thoughts perish in that day of death . How many have thoughts with themselves , When I come to such and such years , I will leave my sins , and lead a new life : When I have got this and that estate , I will give Almes to the poor : But in the mean time , death hath unhappily prevented them . Oh therefore let it be our prudence to lay hold on the present time , and when good thoughts are in our minds , if we have ability and opportunity to put them speedily in execution , lest we too late condemn our own folly , and be forced to say , non putaram , I did not think death would so soon have seized upon me . I shut up this with that excellent Exhortation of the Wise man ; Whatsoever thy hand findeth to do , do it withall thy might ; for there is no work , nor device , nor wisdome , nor knowledge in the grave whether thou goest . THe text is now finished , but my discourse must not yet end : What hath been from the text sounded in your eares , is by this sad occasion fulfilled in your eyes . We have before us a dolefull Instance of great mens mortality in this Noble Earl , whose breath ( some daies past ) went forth from him , and whose body is now returning to this earth . Indeed , it is that sad Providence which I cannot but mention , as being fit to be laid to heart , how Almighty God hath not only once , but again and again within a little circuit of time exemplified the truth of this Doctrine in this Noble Family . No lesse then three Persons of Honour , the Father , the Son , the Grandson , have in lesse then two years been taken away by death , and that in the three several ages of life ; the Father in the evening of old age , the Son in the noon of manhood , and the Grandson in the morn of youth . It seemed good to the wise God , who doth not look in the Church-Book to see who is eldest , and take men out in the same order that they come into this world , to begin with the youngest of the three , by death lopping off from this goodly tree a blossoming branch , which might in probability have flourished long , and brought forth much fruit . But when his surviving relations consider what hath lately fallen out , and is too likely to befall this Land , they may look upon it as a mercy , in that he was taken away from the evil to come . Not long after , it pleased divine providence to strike at the very root , the aged Father of the Family , who having lived many years , was cut off in a few houres , and is gone to his grave in a full age , like a shock of corn in its season . And now one main arme of this tree which first sprung from that root , and from which that branch sprouted , is hewen down : the Father of that hopefull Son , and the Son of that aged Father is brought to be Interred , together with them both , in the Sepulchre of his Ancestours . It was not my happiness to have either long or much knowledg of this Honourable Person , and therefore a large Panegyrick cannot be expected from me , nor shall I say any thing concerning him more then truth , as not daring for fear of the great God to speak false and flattering words of the greatest man . To tell you how illustrious the Family is whereof he is descended , were superfluous ; you can better tell me , who have for many years beheld its splendor : nor indeed doth that adde much to any mans commendation . I shall not stay long to mind you how happy he was in his conjugall Relations , having been the Husband of two excellent Ladyes , whose memory is , and will be precious , though their bodies are rotted in the Grave : by the former of whom he was the Father of that only Son who went before him , and by the latter , of three Daughters ( ingenuous and promising Ladyes ) which are left behinde him . It will be needless to enlarge upon , what all who knew him , will readily testifie , that he was a Person of excellent natural endowments , of a sweet and loving temper , affable and courteous behaviour , and of a meek and lowly spirit , not only before , but after he was possessed of that dignity to which he was born : He was in honore , fine tumore , lifted up with honour , but not puffed up with pride . That which I cannot forbear to mention ( since thereby he became an honour to his Family ) is , as his untained loyalty to his Sovereign , so his faithfull constancy in adhering to the Church of England , in her Faith and Worship . It pleased God in his latter dayes to visit him with many Diseases , which as they were in mercy intended by God , so I hope in charity they were looked upon by him , as summons to the Grave , and Monitors of his frailty . In his last sickness I had the Honour to wait upon , and administer to him in holy things , wherein my conscience beareth me witnesse , I dealt with him freely and faithfully , and I trust not without good success . Having set before him the sinfulness of sin , and the necessity of repentance , he did with tears and sighs as well as words , acknowledge and bemoane the follyes of his youth and former life , implore forgivenesse of them from God , resolve if God should spare him , that he would ( through Divine Grace ) be more carefull of his wayes . And though it hath not seemed good to divine wisdome to give him opportunity of performing his Pious and Penitent resolves , yet I hope they were sincere , and being so , I am sure they are mercifully accepted by his gracious God . He was indeed willing to have lived longer , but for good end ; namely , to amend his own waies , and see Jerusalem in prosperity , and withall he desired to submit to Gods will , and did wholly cast himself on Christs mertts for his salvation . If there be any who ( like fleas which bite most when we are asleep ) shall speak evil of this dead Lord , I wish they would consider that it was one of Solons Prohibitions , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to stain the Honour of the dead . God ( I trust ) upon his Repentance , hath covered his sinnes , let us do so too : They were his earthly , dusty , ashy parts , let them be buried with him . This Honourable Person is dead , and going to his long home . But ( blessed be God ) the Earl of Warwick still liveth in his succeeding Brother , who will ( I hope ) not only continue , but encrease the Honour of his Family , by endeavouring not only to equalize but excell his Predecessours , in being a Friend to the Orthodox Religion of this despised Church , a pattern to his Tennants , Servants , yea , the whole Countrey , of Piety , Charity , Humility and all Vertues . And may there long long be found one of this line fit to enjoy the Revenue , and weare the Title of this Earldome . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A45557e-310 Ps. 23. 4 , 5. Notes for div A45557e-1870 John 18. 6. 2 Sam. 3. 38. Gen. 1. Calv. in loc. Isai. 2. 22. Job 21. 23. James 4. 14. Theod. in loc. Jerom. in loc. Eccl. 12. 7. Gen. 2. 7. John 4. 24. Heb. 1. 5. 2 Cor. 5. 1. A●g●e civit . de● . Eccl. 3. 21. 12. 7. Sen. Epist. Greg. M●● . Matth. 10. 28. Luke 20 38. Cajet in ●oc . Eccl. 12. 7. Gen. 2. 7. 1 Cor. 15. 41. Ovid . Job 4. 19. Phocyl . Phil. 3. 20. Gen. 2. 17. 3. 19. Lucr●● . Horat. Gen. 26. Psal. 76. 12. Aug. in loc. Nehem. 5. 5. Prov. 22. 2. Gen. 3. 14. 1 Sam. 10. 2. Job . 3. 19. Gen. 25. 32. Prov. 24. 21. Mal. 1. 6. Psal. 9. 20. Isai. 51. 12. Psal. 56. 4. Verse 5. Chryso . in loc. Isai. 2. 〈◊〉 . Jer. 17. 5. Trem. in loc. Lor. in loc. Isa 26. 4. Psal. 〈…〉 1 Maccab. 2. 62 , 63. Luk. 1● . 18 , 19. Jam. 4. 13 , 14. Job . 11. 2● . Eccles. 9. 10. 
A39777	----	Presvyteros diplēs timēs axios, or, The true dignity of St. Paul's elder exemplified in the life of ... Mr. Owen Stockton ... with a collection of his observations, experiences and evidences recorded by his own hand : to which is added his funeral sermon / by John Fairfax ... Fairfax, John, 1623-1700. 1681 Approx. 318 KB of XML-encoded text transcribed from 108 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A39777 Wing F129 ESTC R7359 12813362 ocm 12813362 94116 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39777) Transcribed from: (Early English Books Online ; image set 94116) Images scanned from microfilm: (Early English books, 1641-1700 ; 379:33) Presvyteros diplēs timēs axios, or, The true dignity of St. Paul's elder exemplified in the life of ... Mr. Owen Stockton ... with a collection of his observations, experiences and evidences recorded by his own hand : to which is added his funeral sermon / by John Fairfax ... Fairfax, John, 1623-1700. [14], 196, [3] p. Printed by H.H. for Tho. Parkhurst ..., London : 1681. Title transliterated from Greek. "Mors triumphata, or, The saints victory over death ... opened in a funeral sermon" has special t.p. Errata on p. 196. Advertisement on p. [3] at end. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stockton, Owen, 1630-1680. Church of England -- Sermons. Funeral sermons. Sermons, English. 2006-11 TCP Assigned for keying and markup 2006-11 Apex CoVantage Keyed and coded from ProQuest page images 2008-03 Taryn Hakala Sampled and proofread 2008-03 Taryn Hakala Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR The true Dignity of St. Paul's ELDER , Exemplified in the LIFE Of that Reverend , Holy , Zealous , and Faithful Servant , and Minister of Jesus Christ Mr. Owen Stockton , M. A. Sometimes Fellow of Gonvile and Caius Colledge in Cambridge , and afterward Preacher of Gods Word at Colchester in Essex . WITH A Collection of his Observations , Experiences and Evidences Recorded by his own hand . To which is added his FUNERAL SERMON , By John Fairfax M. A. Sometimes Fellow of C. C. C. in C. and afterward Rector of Barking in Suffolk . Heb. 11. 4. — He being dead yet speaketh . London , Printed by H. H. for Tho. Parkhurst at the Sign of the Bible and Three Crowns , at the lower end of Cheapside , 1681. To the Worthily Honoured , and Eminently Religious , the Lady Brook of Cockfield-Hall in Suffolk . MADAM , HAving no Foundation whereon to raise an Ambition of publick Notice , my Pen was never touched with the Itch of Writing . That this once I venture abroad , is to shew another , not my self . I am under more than a common obligation to this pious Office , to pay due Honour to the dead ; to build a Prophets Tomb , or erect a Pillar upon his Grave , that he may not be Buried in utter oblivion with men , who hath the promise of everlasting remembrance with God. When worthy and desirable persons are removed out of oursight , it is some satisfaction to have their Pictures before our eyes . This is the design of these sheets . And had the Pencils Art born proportion to the Subjects worth , I had almost said , here had been expressed as rare a piece in Grace as was Absalom in Nature . But the defects to be complained of in the Face , and pardoned , are abundantly recompensed with the true Portraicture of the inward Vitals , the very heart and Soul drawn to the Life by his own hand , that only could . Wherein if some shall say , they see nothing excellent , and shall despise , others , I doubt not , will be able to reply , as he in a like Case ; If you saw with my eyes , you would commend . That this Dead is here proposed to publick view is to gratifie the desire , and to contribute to the instruction ( that I say not the reproof ) of the Living . Happy are many Souls who have enjoyed the Priviledge of the lively voice of this great Instrument of God. He is not to be numbred among those of whom it is said , Let them be silent in the Grave . Who then knoweth , but that being dead he may yet speak effectually , whose Living Tongue was as choice Silver , and whose Lips fed many . The Spiritual workings of his heart , and Converse of his Soul with God , was a secret between God and himself , wherewith a stranger did not intermeddle ; which he no more than others in like Case had the freedom generally to Communicate . That God put it into his heart to Record it , is no improbable Argument , that God , as well as himself , intended its usefulness not only to himself , but others also , when once Death should give a liberty to the Secrets of his heart to be made manifest . Madam , The great Respect and Honour which your Ladyship hath always Cordially had , and freely expressed to the Faithful Ministers of Christ , hath at once both obliged and encouraged me to prefix your worthy Name to the Memorial of this deceased Prophet . Of whom I am not at all suspicious lest your Ladyship should be ashamed . He who hath been a more than ordinary burning and shining Light amidst his Generation , and is now a Star of the greater Magnitude amidst the Spirits of just men made perfect , can cast no dark Reflections upon that true Honour your Ladyship obtains with all that know you ; which in your own great Judgment is valued as it is of God , and not of men . I shall not wonder , if those , who are strangers to the Holy Spirit , shall find no delightful satisfaction in reading these Spiritual exercises and experiences ; or who are Enemies , shall censure them as Phanatick fancies : which indeed can never be well understood without some measure of that Diviner Learning , whose method is Tast and see . I have therefore chosen humbly to offer this to your Ladyship , who is of full Age , and by reason of use , have senses exercised to discern both Good and Evil ; in whose hands it will be secure and fear no Contempt . I have reason to believe , that in reading the practice of the Life and workings of the heart of this now Glorified Saint , your Ladyship reflecting on your self will find cause to say , Face answereth to Face , and Heart to Heart . Which I hope may contribute somewhat to your joy , and Confidence before him who fashioneth his Childrens hearts alike , in stamping the same his Image upon them all . It hath pleased God in his holy and wise Providence to make your Ladyship an instance of many , and sharp Trials , yet withal of much Grace , by the power whereof you have endured with most Christian and Exemplary Faith and Patience . The last Enemy is yet before you , to be expected , and Encountred , which , considering your Ladyships years , seemeth to be approaching . But , behold , it is here presented , as Disarmed , and Conquered , and so less formidable . And I doubt not but your Ladyship liveth in the Comfortable prospect of that Blessed day , when all your Conflicts shall be Crowned with Victory , and Triumph over Death , in Communion with the Prince of Life . Madam , I have yet to add , that I have gladly taken this occasion to make my publick acknowledgments , of the inviolable obligations which your Ladyship hath laid upon me by your singular Bounty , exercised as well to my Honoured Father now with God , as to my self , in our state of Deprivation . And here I must joyn with your Ladyship , your only surviving Daughter of the many hopeful Children , which God had graciously given your Ladyship , Madam Mary Brook , the true Heiress of your Ladyships great Vertue and Grace . As my Pen cannot be silent , lest ungrateful ; so it dares not be fluent , lest offensive to that Liberality which would not have the left hand know what the right hand doth . I am bound to say , Blessed be ye of the Lord , who have not left off your kindness to the Living and to the Dead . That this may be fruit abounding to your account , an Odor of a sweet smell , a Sacrifice acceptable , and well pleasing to God , recompensed at the Resurrection of the Just ; That your days may yet be multiplied , and the Consolations of God be the support and strength of your Age ; That the Blessings of the Everlasting Covenant may descend , and remain to your Posterity from Generation to Generation is , and shall be the Prayer of , Madam , Barking Jun. 1681. Your Ladyships most Humble and bounden Servant and Orator , John Fairfax . The true Dignity of St. Pauls Elder Exemplified In the Life of Mr. Owen Stockton . The Preface . IT hath been the vain-glorious practice of some men for the perpetuating of their memories beyond Death and Time to the farthest posterity , to engrave their Names in Brass or Marble , or to write them upon their Houses and Lands , which yet Death and Time have wholly obliterated . But it is the Honour of many saints to be recorded in sacred Scripture beyond all danger of Oblivion , as great examples of Piety and Holiness towards God , and of service to the Church of God in their generation . And God hath since by his providence in all ages secured to his more eminent saints and servants the like Honour , stirring up some survivors to embalm their precious Name and memory , by recording and reporting the dead to posterity in more lasting monuments , as great Instances of the Grace of God , special matter of his praise , and approved patterns as well for the encouragement as the imitation of the Living . How dispised soever this excellent servant of Jesus Christ , the subject we have to write of , hath been in the eyes of some of his Generation ; yet I am persuaded none of the worthies in the Church of God , that are gone before him , will count it any disparagement to their Honour , that he be added to their number , whose precious Names survive their death . The Records which have been made , and published of the Lives of many Excellent , and holy persons , consist for the most part only of Such passages , as have fallen under the observation of those , who have more intimately , and frequently conversed with them ; & many hands have Contributed to the collecting of some more remarkable words , and actions , which an Ingenious pen , in just honour to the Subject , improveth as Indices of those singular accomplishments of mind and heart , which are beyond the reach of the most observant Eye . And were there nothing else to be recovered , Concerning the subject before us , but what might be so collected , from the hands of those , who had the happy advantage to know fully his Doctrine , manner of Life , Purpose , Faith , long Suffering , Charity , patience &c. I doubt not , but , if managed by a skillful pen , it would justly amount to such a character of him , as might worthily render him , a more than Ordinary example of Faith , and Holiness , of Scripturall knowledge and practice , as well to the preachers , as professors of the Gospel , of Christ , to the praise of the Glory , of the Grace of God. But their is less need of this in reference , to our subject . Himself having not only , in great measure prevented , and saved his friends that labour , and service , but moreover discovered the inmost secrets of his heart , towards God , beyond all that could be known of him , by the Strictest observation of others . What hath been the advantagious practice , sometimes ( though very rare ) of some eminent Servants of God , who have made Religion their business , viz. to write , Curriculum vita , the manner and course of their own life , appears to have been his . He not only kept a strict Eye upon himself , and took special notice of his own heart , and wayes , and the manner of his spiritual living unto God , but lest he should forget , and render it useless , committed the same to paper , recording the dealings of God towards him , the workings of corruption , and grace , his Conflicts , and Temptations the secret Intercourse , and Communion between God and his Soul , the approaches , and withdrawings of the Holy Spirit , his liftings up and castings down , the actings of Faith and Love , Divine assistance in Duty , return of prayers , the clearness of his evidences , and rejoycings of his hopes &c. Wherein the life and power of true Religion , doth more consist than in all open and visibel acts . Out of this Treasury , which is enough to Supply a far larger volume , hath been fetched the greatest part of that furniture which filleth these pages , and that mostly in his own words . You that read may therefore imagine you hear this holy Prophet , bespeaking you in the words of another Prophet , Come and read all ye that fear God , and I will tell you what he hath done for my soul . My own experience assureth me , that to those who are engaged in the Spiritual War , and running the Christian race , and have set their faces towards God , It will be useful , encouraging , delightful , and satisfactory to read so much of the sense and feeling of their own hearts , in the experiences of this Blessed Saint . The greatest part of whom , yet I believe will find cause to be ashamed before God , seeing themselves so far cast behind , and may be provoked to mend their pace , in pressing forward towards the mark , to which he hath attained . As for such as rest in their negative goodness , and commendable moralls , their form of Godliness and bodily exercise in religion , without the life and power thereof , who knows but they may be convinced , of the vanity of their hopes , and the sandy foundation , whereon they have built them , and that yet they lack something , while they read the thoughts , affections , and workings of his holy heart , his understanding improvement of the Holy Scriptures , and his Spiritual communion , with the Holy God , to which themselves are altogether strangers . But such is the enmity , and contradiction of the carnal mind to the spirit , and grace of God that I cannot be without jealousie , that much of what is true written will be matter of scorn , and derision to the profane Generation . However as the word of God delivered in the Scriptures , and dispensed in the Ministry thereof , hath its divers and contrary effects , upon diverse & contrary subjects , whereon yet God knows how to raise his own Glory , so shall the same word Exemplified in the life of this now glorified saint , have the like effects on them that read it . To the humble and teachable it shall be in adjutorium , but to the scorners and despisers in Testimonium . THE RELATION . MR. Owen Stockton was born in the City of Chichester , in the County of Sussex , the last week of May , 1630. was the fourth Son of his Father Mr. Owen Stockton , a worthy Prebendary of that Cathedral , who was a younger brother of that ancient family of the Stocktons , of Kiddington Green in Cheshire . About the seventh year of his age , his Father dyed and left the care of him , and his other Children , to their Mother , a pious Gentlewoman of the family of the Tilees , in Cambridgeshire . She being a Widdow and stranger in Chichester ; soon after the death of her Husband , returned to her native Country , and setled her self at Ely , where was a very good Grammar School , under the Government of Mr. William Hitches , to whose care she committed this her Son , for his education . From a Child he was of great hopes , while yet a little Grammar Schollar , his inclination was such as presaged more than ordinary improvement . Looking once accidentally into Mr. Fox his Acts , and Monuments Ecclesiastical , in one of the parish Churches of that Town , and reading some little part thereof , he was so affected , with the knowledge of that History , that he never ceased to supplicate his friends , till he had obtained one part of them , for his use . Wherein ( declining the puerile recreations , to which his School-fellows addicted themselves ) for some years he spent , most of that time which he had vacant , and could redeem from his obliged attendance upon the School . His judicious Master discerning in him a ready natural capacity , for learning and desire after it , with industrious diligence ▪ in study , ( for though he spent , so great a part of his time out of School , in reading History , yet withal he so performed his part and offices , in the School , as he never gave occasion of correction or rebuke ) and observing moreover his Constant daily attendance on the worship of God , according to the rules of the Schools . He earnestly Commended him to his Mother , and persuaded her to think of no other course or trade of life for him , but that he be prepared and sent to the University ; in order to the Office , and Work of the Ministry . Accordingly not without his own inclination and choice being sufficiently instructed , with Grammar Learning for Academical studies , he was in the sixteenth year of his age , viz. Jan. 2. 1645. admitted into Christs Colledge in Cambridge , under the Tuition of the Learned , Dr. Henry Moore . His years were not many , but his stature less , Insomuch that for some time he could not pass the streets without special notice taken of him , and expressed on that account . Nor was this only a vulgar observation , but such also as fell under the Remark , of the late King Charles the first , who being brought to a Gentlemans house , by the Army night to Cambridge , and many Schollars coming thither in their habits , to see his Majesty , was pleased to order that they should be admitted to his Royall presence , and kiss his hand . Among whom this Coming in his order , His Majesty made special observation of of him , and gave him his gracious benediction , saying , Here 's a little Schollar indeed , God bless him . His residence in the Colledge , was so constant , that during the whole time of his Undergraduacy , he was not absent Communibus annis Conjunctim & divisim , one month in a year . And his sobriety such that he abstained not only from publick Houses , but in other Company , and places from Wines , and and strong Drink , as judging Nature in his age , to stand in no need of such kind of helps . After he had taken his degree of Batchelor , of Arts he resided still in the Colledge , applying himself seriously to the Study of Divinity , which he alwayes designed . In pursuance whereof , whether by his own or others advice , I cannot say , he went to London , and spent some months there acquainting , himself with the principal Booksellers , from whom he took an account , of the best writers in Divinity , of that time , frequenting the Library of Sion Colledge , and the Lectures at Gresham Colledge , applying himself to several Worthy Ministers of the City , and attending on their exercises which were daily , that he might observe the variety , of mens Gifts and their several methods of Preaching . By which he made so great an Improvement of himself , that he hath often said since , that if it should please God to give him a Son of his own disposed to the Ministery , He should give it him as his particular advice , before he entred upon the work of preaching , to spend some months in London , in attending on those learned Divines , which excelled in the Gift of preaching , wherewith that City is alwayes furnished . Being much affected and pleased with this study , Resolving to pursue it earnestly , and prepare himself for the Work of the Ministry , He did privately , yet in a very solemn manner by fasting and prayer , make as it were a dedication , of himself to God for that service . When he was middle Batchelor , he was removed from Christs Colledge , and made Iunior Fellow , of Gonvile and Caius Colledge , about the beginning of the year , 1651. where after a years continuance , and probation of of his worth , he was translated from that to a , Senior Fellowship , which he enjoyed during the space of six years and upward . In which time he discharged the office of Steward to the Temporal , of Catechist and Conduct , to the Spiritual advantage of that Society . Here it was that the Lord Trained up this his Disciple to be a Scribe instructed for the Kingdom of God , furnishing him so plentifully with Divine , and Spiritual knowledg ( which he gained as well by experience , and observation of Gods dealing with him , and the operation of his Spirit upon his heart , as by industrious Study , and Meditation ) that he could readily bring forth out of his Treasure things new and old : Was able to speak pertinently , sutably , and seasonably to the various Capacities , Conditions , and Cases of Saints , and Sinners , and became an happy , powerful Instrument in the hand of God for the Conversion , Edification , Consolation , and Salvation of many Souls . His design and desire being to serve the Lord Jesus Christ in the Office and work of the Ministry , he directed the course of his Studies with special respect to that Service . And though his place and exercises in the University obliged him to the Study of Philosophy , wherein he was equal to most ; yet the Study of Divinity was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Not satisfying himself with the reading of the elaborate Writings of the most learned Divines , wherewith he furnished his Library at the Expence of some hundreds of pounds , he especially addicted himself to the reading , and study of the Holy Scriptures , as containing the whole Counsel of God which , as his Minister , he was to declare to men . Which course of his study God so succeeded with his Blessing , that it may be truly said of him what St. Luke saith of Apollos , Act. 18. 24. He was mighty in the Scriptures , his Head , Memory , Heart , and Tongue , were full of the Scriptures , whereof he hath given abundant Evidence by his Scriptural Catechism . In the opening , and applying whereof his Gift was excellent and peculiar . All that knew him and were acquainted with his Discourse , Ministry , or Pen , must bear him that Testimony , with the holy Apostle St. Paul he preferred the Learning gotten at the feet of Christ , above all he had got at the feet of Gamaliel , and though he had the valuable accomplishments of other learning , yet he determined not to know any thing save Jesus Christ and him crucified . In which knowledge he was like Saul higher than most of his Brethren from the shoulders and upwards . I know none I can better compare him with , than that Eminent , and Powerful servant and Instrument of Jesus Christ , Mr. Arthur Hildershaw whom I am prone to believe he propounded to himself as a Pattern for imitation . But knowledge alone is not sufficient instruction for a Minister of the Gospel . It is no rare thing to find some great Schollars in the Theory of Scripture , who yet are but very ordinary Christians , whose light like that of the Moon hath very cold influences . He is best accomplished whose knowing head effects his heart , and governs his life ; who knows revealed truth as well by Spiritual sense and Experience , as by Speculation . The Spirit of God is a Spirit of truth and of life too , Communicateth both grace and Gifts , and teacheth as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Both which consisted together in this excellent person . The word of God dwelt both in his Head and Heart and was effectually the Law of his Life . He was a Burning as well as Shinning Light : A man more than ordinarily mortified to the pleasures of the Flesh and vanities of the World ; freely and resolvedly devoted to the fear of God. His Conversation was in Heaven , his Communion with God , his Delight in the Saints , his Business Religion , his Zeal for Holiness , his main Design the glorifying of God , and the Salvation of his own and others Souls . Whereof the following Pages will , I doubt not , be an abundant Evidence not only to the Charitable , but Rational judgment of the Christian Reader . As for his practice of Mortification , I shall not otherwise express it than in his own words , as I read it in the records of the remarkable passages of his life by his own hand , but after he had a family , viz. Having been foiled by the lusts of my own Heart several times , and considering what I should do to get rid of those lusts , which , had so often prevailed over me , God directed me to three several means . The one was suggested to me as I was walking in my garden and meditating on the affairs of my Soul , and that was to be more frequent in Eyeing , applying , and meditating on the promises ; and the Scripture , which the Holy Spirit of God set before me for this end was 2 Pet. 1. 4. By the precious promises given to us , we escape the pollution that is in the world , through lust . The other was suggested to me as I was hearing a Sermon , and that was to be daily applying the Lord Jesus to my soul , grounded on Rom. 13. 13. 14. where the Apostle adviseth to put on the Lord Jesus Christ , as an help against chambering and wantonness , strife and envying . The third was suggested to me as I was riding abroad , and discoursing of the things of God , which was Gal. 5. 16. Walk in the Spirit and ye shall not fulfill the lusts of the flesh . In pursuance of these means for the mortifying of the lusts of the flesh , I determined with my self , to Eye the promises of God , more frequently then I had done , and to that end , I chose out some promises of daily and continual use , and determined by the help of God , to salute and embrace them once a day , and not only to take a view of them my self , but in my meditations , and soliloquies to spread them before God , and to put the Lord in remembrance of them . For supplying all the wants of the day , I chose that promise Phil. 4. 19. for growth in grace , Hos . 14. 5. for subduing my sins . Mic. 7. 19. Rom. 6. 14. for success in my undertakings , Ps . 1. 3. for turning all the events of the day for good to me . Rom. 8. 28. for the conversion and sanctification of my children . Isa . 44. 3. for my yoke-fellow and servants , and all others in my family that they might get good from me , and return to God , and grow in grace , Hos . 14. 7. for sanctifying of my afflictions , Isa . 27. 9. Zech. 13. 9. for audience of my prayers , Mic. 7. 7. Joh. 14. 13. 14. for grace and strength to manage all the works of the day , to the glory of God. Zech. 10. 12. for protection from dangers and casualties . Gen. 15. 1. for giving me eternal life , in case the day should bring death to me . Luk. 12. 32. Joh. 3. 16. for counsel and direction in all cases of difficulty , and unexpected emergencies . Isa . 58. 11. Ps . 32. 8. I judged it also very conducible , to the Glory of God and my own soul's good , to manage all my employments , as much as may be with an eye to the promises , and as to my calling , when I am studying to compose Sermons , Deut. 28. 8. when I go to preach , Math. 28. 19. 20. for success in my preaching , Isa , 56. 8. — 65. 23. I was the more confirmed in this frequent , and familiar converse with the promises , not only as it helps on our participation of the Divine nature , and our escaping the pollution that is in the world through lust , but because the Lord commands us to be alwaies mindful of his covenant , 1 Chron. 16. 15. and it pleaseth God to see us taking hold of his Covenant . Isa . 56. 4. and it is for the Glory of God , 2 Cor. 1. 20. I determined also when I should feel the workings of any lust , presently to look up to Jesus Christ . It being the remedy which the Holy Ghost , prescribes against such sins as do most easily beset us . Heb. 12. 1. 2. I have often been encouraged and helped in this practice , of looking unto Jesus , to subdue my sins from Act. 3. ult . God sent his Son Jesus , to bless us in turning us every one from his iniquities . Beza's note upon that text is very good , and hath been of use to me , viz. that the great word for inquities , signifies the roots and habits of Sin. I saw it was my duty , and concernment every day , to be more frequent in applying my soul to Christ , and Christ his benefits to my soul . In pursuance of the , 3d means of mortification , viz. walking in the spirit , I resolved to endeavour to do my works , and duties both to God and men , more spiritually , and in order hereunto , to reduce my actings to some word , and as oft as I could , to eye some word of God , as I was entring on them ; as for instance , If I be called out by others or stirred up in my own Spirit to visit the sick , or any afflicted person , to have my thoughts on Math. 25. 36. or Jam. 1. 27. when any poor people come to me for relief , or any object of charity is presented to me to eye . Gal. 6. 10. or Hebr. 13. 16. or Isa . 58. 10. or Eccl. 11. 1. or prov . 19. 17. when a poor man cometh to borrow , Deut. 15. 7. 8. 10. When to write letters , take a journey , or be any ways employed for others , Gal. 5. 13. Phil. 2. 4. when to visit out of courtesy , or do any thing which courtesy requireth , 1 Pet. 3. 8. when to instruct my Servants and Children , Deut. 6. 7. Gen. 18. 19. when to Catechise the youth that come to my family , Joh. 21. 15. Prov. 22. 6. when invited to exercise abroad among poor or rich , Isa . 32. ult . when to administer a reproof , Lev. 19. 17. when to confer about Spiritual things , Mal. 3. 17. This was the wise and holy method , which this faithful Servant and Souldier of ▪ Jesus Christ , prescribed to himself by Divine direction , whereby to manage the Spiritual War , with the sin that dwelt in him , that he might not be overcome with it . According to which he moreover charged himself with , the practice of universal positive Holiness , which he thus records . Being under the rebukes of Gods chastising providence , I set apart a day to humble my Soul with fasting and prayer , that I might obtain from God , a Sanctified use of my afflictions . I sought God to pardon my sins , which were the causes thereof , and to make them work for my good . I spent a good part of the day in meditating , how I should make a right improvement of these corrections . I Considered that one main end of all Chastisements was , that God might make us partakers of his holiness , Heb. 12 , 10. Isa . 26. 9. I resolved in the strength , and by the help of God to follow after holiness more vigorously than I had done , and I engaged in this resolution because I saw from , Isa . 60. 21. that by my being holy , and righteous God should be glorified . And seeing the nature of holiness lieth in our bearing Gods image , in our being like to God , or in our conformity to the Divine Nature , Eph. 4. 24. Col. 3. 10. I resolved to endeavour to imitate , and resemble God in mercifulness , Luk. 6. 36. in forgiving injuries , Eph. 4. ult . in doing good , Ps . 119. 68. in justice , Deut. 32. 4. in Love , Joh. 4. 16. in humility , Ps . 113. 5 , 6. in longfuffering , Exod. 34. 6. in not retaining anger , Ps . 30. 5. in uprightness , Isa . 26. 7. in kindness , Luk. 6. 35. in helping the fatherless , widdow and stranger , Ps . 10. 14. — 146. 9. And whereas we come to partake of Gods image . 1. by beholding the discovery which he hath made of himself , and his glorious Attributes in the gospel , 2 Cor. 3. 18. 2 by applying the promises , 2 Pet. 1. 4. 3. by walking with him , Act. 4. 13. for we grow like those with whom we converse , Prov. 22. 24. 25. I determined to walk with God , to cleave to the promises , and to meditate often on his glorious Attributes . And seeing that our holiness lieth in the Conformity of our life , to the will of God revealed in his word , as well as in the resemblance of the Divine Nature , I determined to set before me several Scriptures as my rule to walk by , and often to ponder them , and if I cannot walk up to these rules , yet my endeavours shall be ( grace assisting ) to walk after them , and that will be accepted as a demonstration of my Love to God , 2 Joh. v. 6. For guiding and regulating my thoughts , I set these Scriptures before me , Jer. 14. 14. Isa . 55. 7. Mal. 3. 17. Ps . 104. 34. Phil. 4. 8. Prov. 23. 26. Deut. 15. 9. Eccl. 10. 20. Prov. 24. 9. Math. 9. 4. Zech. 8. 17. For regulating my affections , these , Col. 3. 2 , 5. Gal. 5. 24. particularly , for my delight . Ps . 1. 2. — 37. 5. my joy , Phil. 4. 4. Ps . 43. 4. my desire , Isa . 26. 8 , 9. my sorrow , Ezek. 7. 16. my Love , Math. 22. 37. Ps . 119. 97. my hatred , Ps 97. 10. my fears , Luk. 12. 4 , 5. my hope , Ps . 39. 7. my trust , Ps . 62. 8. Isa . 26. 4. For regulating my speech , these Eph. 4. 29. Col. 4. 6. Deut. 6. 6 , 7. Ps . 119. 46. Ps . 71. 8. 24. Prov. 31. 26. We should lay it as a law upon our selves , to speak kindly to all sorts of persons . For my works , these Tit. 3. 8. 1. 2 Tim. 2. 12. 1 Tim. 5. 10. Tit. 2. 14. Math. 5. 47. 1 Tim. 6. 18. Rev. 3. 2. Rom. 13. 12. Act. 26. 20. Our works must be Visibly , as well as truly good , Math. 5. 16. must be exemplary , Tit. 2. 7. yet we must not expect Justification or Salvation by our own works , but by grace , Eph. 2. 8 , 9. Rom. 3. 28. Thus did this man of God gird himself with the Sword of the Spirit , which he faithfully and successfully managed against his corruptions , temptations and transgressions . Thus did he put on the brest-plate of Righteousness , holding the mystery of Faith in a pure Conscience , applying the word of God , as an inviolable Law and rule to his heart , and life Sincerely aiming at the Glory of God , and the , obtaining that Blessedness , which by the Covenant of God is secured to the undefiled in the way , who walk in the Law of the Lord. How fit was he to be the mouth of God , and Ambassador of Christ to sinners , who , when with greatest importunity he called them to Repentance and Reformation of heart and life , and the Mortification of the most beloved lusts ; and most earnestly pressed upon them Faith , and Holiness , and universal Conformity to the will of God , was not reproached by his own heart , as if he laid heavy burdens upon others , which himself would not touch with one of his fingers : But with deliberate choice and constant resolution imposed them upon himself , and obviated all objections , by demonstrating the strictest holiness to be practicable , eligible , and delectable by his own example . But though he was very liberally instructed by Nature , Art , and Grace for the Office and work of the Ministry , yet such low and mean thoughts had he of himself , both of his Gifts and Grace : And such deep and affecting apprehensions of the difficulty , and weight of the Ministerial Service , which as it is in it self , so was to him , Onus tremendum , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Who is sufficient ? saith the Apostle , that though it was his design and desire to serve God , and his Church in that great work , yet he was so discouraged , that he would not as too many do , hastily adventure and engage himself in that Office by solemn Ordination , but would first prove himself well , ask Counsel of God and his Word , and attend to the Call of God by his Spirit and Providence . Accordingly being Master of Arts , he did sometimes exercise his Gifts in some Countrey Villages nigh the University . Where his manner was at first privately to enquire out what small Parishes within ten or fifteen Miles of Cambridge were destitute of Ministers . Unto these he went and Preached , and that with such privacy , as for some while none knew of it but himself , and the Parishioners to whom he went ; and to many of them it was a long time unknown , either who he was , or from whence he came . This Service he perform'd Gratis , neither expecting nor according any worldly Reward , yea , it was a Charge to him . Among these Countrey-people God blessed him , and gave him the First-fruits of his Ministry , making him instrumental and successful to the Conversion , and Edification of many . Whereby he was so endeared to them , and they to him , that after he was called to Preach at one certain place in Cambridge , he would yet often go amongst them on the Week-days , Preaching sometimes at one place , and sometimes at another , the people laying aside their Country-business , and readily Travelling several Miles to attend upon his Ministry . And after his remove from Cambridge to a considerable distance in Essex and Suffolk , his manner was for the most part so long as he lived , once a year to visit those people , Preaching to them , and Conversing with them . After he had a while thus exercised his Gifts among the Country Villages . He observed three things especially , which did much encourage him to give himself up to the Ministry of the Word . 1. The benefiting of his own Soul in his Meditations for Preaching ; for whilst he was studying for others , the Lord made it a word of Instruction to himself : And he found it the best means of growth to be watering others . Yet herein he perceived ( he said ) great need of Watchfulness , and much care lest his heart should put away that Word from himself which he was pressing upon others . 2. He found his heart much diverted from other studies . Philosophy seemed tedious to him , he found not that satisfaction in studying meer human Authors as in meditating on Divine things . Yea he thought he disrelished all other Studies , and they were unsavory to him , and he knew not but that this might be of the Lord , thus to turn his heart from the one , and encline it to the other Study . 3. The Lord had been pleased to bless his labours in some measure , and ordered so by his Providence that it came to his knowledge . As particularly at Burwell , at Swafham , at Soham , at Land-Beech , at Chesterton in Cambridgshire , at Debenham in Suffolk , at Wethersfield in Essex , This was an especial encouragement to him , as it might well be , to pursue the Ministry In the year 1654 he was chosen Catechist for that year in the Colledge . In which choice he observed the special Providence of God , for whereas formerly the Masters used to nominate the fellows for such Offices as they should bear , he this year bad the fellows agree , and choose among themselves which they did according to Seniority . His business detained him from being present at the meeting of the fellows , and every one having chosen what they liked best , they cast the Catechists place upon him , judging him fittest for it , which he accepted , and accordingly began to discharge it in Michaelmass Term. This was the first place where he setled himself to a constant course of Preaching . Wherein God did greatly encourage and honour him ; for the very first night he Exercised , one of the Fellows came to him , and told him he had felt the power of God in that Ordinance upon his heart . The Statutes of the Colledge obliging him to these Divinity Exercises as Catechist in the Chapel only in Term time , towards the end of the Term he began to consider whether he should continue , and proceed in the same Exercises as well out of Term , as in Term , his Conscience towards God as well as the local Statute , and his zeal to improve all opportunities to do good prompting him thereto ; being doubtful what to do , he was determined to the Affirmative , by hearing a Sermon Preached at St. Maries by the Reverend and Learned Dr. Tuckury then Professor of Divinity there , the scope whereof was to shew what a Blessed and desireable thing it was to have the Church of God multiplied and encreased , and in the Application he did in an especial manner direct his words to the University , and did in the name of God earnestly beseech every one in their places , to endeavour the encrease and multiplying of the Church of God , both by adding themselves to it , and labouring to add others to it . His Soul was much warmed at this Sermon , and considering the seasonableness of it , he looked upon this word as directed specially to himself , and took encouragement from it to proceed in his Work. This practice of his being a proof not only of his abilities , but of his willingness also , and that laboriously to serve God in the work of the Ministry ; About Easter following , a motion was made to him by one of St. Andrews Parish in Cambridge in the Name of the rest , to supply that place , which he declined , promising only to give them one Sermon . Afterward the motion being more importunately renewed to him , he advised them to seek God to direct them in a business of that concern , commending to them others of greater Abilities and Grace than himself to make choice of ; telling them he would at that time , neither deny nor promise any thing . About six weeks after , 8 or 9 of the Parish came to him in the name of the whole , and signified to him that it was their joynt Request , that he would Preach with them on the Lords days in the Forenoon . Whereupon after a Fortnights consideration , and seeking of God , and Consulting friends , he complied with their desire , and undertook that Service . Here God so blessed his Ministry both to the Students in the University , and people of the Town , that his Encouragement was very great , for which he always blessed God. In the Colledge he so well discharged his Office , that the year now expiring he was again chosen into the same Office next year . And now being satisfied that God did call him to this Work and Office , by the success which God gave to his labours , and the acceptance he had in the Church , he resolved thoroughly to devote , and give up himself to it by solemn Ordination . For which end he repaired to London , and being there proved , and well approved of , was Feb. 13. 1655 , solemnly set apart to this Office , and Work , by Fasting , and Prayer , and laying on of the Hands of the Presbytery . To which God seemed to set his Seal both during the Action , by very gracious influences of his Spirit upon his heart beyond his preparations , for which he hath Recorded thanks to God , and on the Lords day following , viz. Feb. 17. When being desired to Preach at the Charterhouse both parts of the day : In the Afternoon one put up a Bill to him , wherein the person that put it up acknowledged , that he had long lain under the guilt of a known Sin , and was convinced of it by the morning Sermon , and desired Prayers to God for help against it . Others also in that Congregation he observed to be affected at that his first Sermon after his Ordination . In his returning from London to Cambridge , upon the way he experienced a very good Providence with which his heart was much affected , and which he thankfully Recorded as an instance of Gods special care of him . The night overtaking him ere he could reach to Hasting Mills , where the Waters were very high by reason of a flood , just as he came almost to the Water , a man met him , who knowing the danger of the Water , and the safest passage through it , offered him his Service , and very kindly lent him his own taller and stronger Horse , and riding back again on his Horse before him led him safely through , which else he perceived he could not have passed without the hazard of his Life . Being now return'd to Cambridge , to the Charge he had undertaken , with what Conscience , Faithfulness , Zeal , and Industry , he applied himself to the Work to which he had devoted himself , and was now solemnly set apart , I leave to the Pious Reader to judge by what follows in his own words . July 7 th . 1656. I set apart that day for Fasting and Prayer to seek the Lord for Counsel , whether I should Preach in the Afternoon at St. Andrews . I had some thoughts of it , and motions thereto some time since . But now my time for Chapel exercise being expired , I took ▪ it into serious thoughts , and having humbled my Soul for my sins , and begged of God that he would settle my mind in this thing , and teach me what was his mind therein , after pains and searching the Scripture I came to this resolution , I was fully persuaded that it was the mind of the Lord that I should also Preach in the Afternoons , and that from these Scriptures . 2 Tim. 4. 1. 2. I charge the before God , — be instant in Season , and out of Season . As we will answer it to Jesus Christ , at the day of Judgment , we are to take all opportunities to preach his Word . I consider here is a fair opportunity put into my hands , and therefore I am bound in Conscience not to neglect it , 1 Pet. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as much as in you lieth , feed thy flock , So Calvin renders the word . 1 Cor. 9. 16. 17. Necessity is laid upon me , yea woe is unto me , if I preach not the gospel . Though I preach the gospel I have nothing to glory of , If I do this willingly I have a reward . Eccl. 11 6. in the morning sow thy seed , and in the evening withhold not thy hand : For thou knowest not what shall prosper this or that , this seems a clear resolution of the question . 1 Cor. 15. 58. — always abounding in the work of the Lord. Gal. 6. 10. As we have opportunity let us do good , here is a fair opportunity , and how it may be taken from me , or I from it I know not , and therefore hold it my duty to lay hold on it . Hereupon I resolved to preach once a fortnight , in the Afternoons also ; and considering my weakness for such a work , I was encouraged from Isa . 41. 10. and Math. 28. ult . Go teach and lo I am with you , with you to help and assist you ; with you to bless your labours , and make your work prosperous under your hands . Jul. 13. 1656. I began my Afternoons Exercise , and entred upon the Doctrine of Repentance . I have found God very much with me , assisting and enlarging me , and blessing my labours to some of my hearers . I bless his Name for putting it into my heart . Nov : 16 I had not so much of the enlivening presence of God in the afternoon as I was wont to have : Yet God blessed his word . One of the Parish told Mr. J. He thought their Minister knew their hearts , and added he was resolved to amend . Apr. 21. 1657. I set apart this day to seek God by fasting , and prayer , to shew me my way , and to direct me in a business that had been upon my Spirit nigh half a year , which was to preach once a fortnight , on the week day , at the church where I am placed . I engaged the prayers of others also for me in this particular . And when I went to the Sacrament , I laid the promise before God , that he would guide me continually , and teach me in the way that I should choose , as that which I desire might among others be Sealed up to me . Whilst I was thus deliberating with my self what to do , I met with this providence : Being at Soham to preach the Lecture there , I slept that night very disturbedly , towards the morning me thought I saw the Lord Jesus Christ in his glory , who spake comfortably to me , and encouraged me in my work , but spake very sad words to another , Mr. of Arts that was with me , ( whom I dreamed to be a godly man , yet one who was noted for his unwillingness to preach in Town ) When I awoke I considered with my self , what this should mean. I considered it was but a dream , and so not much to be heeded , and again I considered that sometimes God speaks to us in dreams , and slumbering upon our beds , Job . 33. 13. 14. 15. whence I gathered it might be something of encouragement to me . In the morning when I was up , It fell out in my ordinary course of reading , the Scripture , to read , Act. 18. and when I had read , ver . 9. 10. , and pondered what had befell me in the night , I could not but wonder at the Providence of God , to cause this Scripture , to fall in with my former dream , which made me ponder the more upon it . I saw God did sometimes speak to his people in a vision . I saw the same reason why Paul should Preach , viz. because there was much people belonging to the Lord there , might be forcible to prevail with me , for he enclines a great multitude of people to attend upon me . When I had considered of it , I resolved to lay this up in my heart , and not to slight it , though I could not build on it any ground of my undertaking my work . Consulting the Scriptures these came into my mind Act. 6. 4. we will give our selves continually to Prayer , and to the Ministry of the word , where I saw that such as were called of God to preach the word , ought to make it their business , and give up themselves to it . Rom. 1. 1. 14. 15. here I saw that one separated to the Gospel of Christ , was a debter , bound , and should be ready as much as in him lieth , Isa . 40. 9. O thou that bringest good tidings to Zion , get the up into the high mountains , lift up thy voice with strength , lift it up , be not afraid . Reading this Scripture in my ordinary course , I found it set home with life , and power in reference to my present doubt , Get the up , lift up thy voice , It removed the great obstacle of fear ; What would men say and think of my forwardness ? Be not afraid ; I was the more confirmed by considering this Scripture , is mainly directed to such as God hath sent to preach the gospel , by comparing this Scripture with , Isa . 52. 7. and Rom. 10. 15. And the Scripture did the more affect me because it was in this manner set home after prayer , when I had been seeking God in reference to this doubt . Act. 18. 5. Paul was pressed in Spirit and testified , hence I saw the Ministers of God , may take encouragement , to preach the word from inward pressures of Spirit . Having these inducements to preach on the week day , I set apart as before the 21th of April , to seek God by fasting and prayer , to direct me what to do . Having put up my request to him , in the name of Jesus Christ , I shall consider what motives I have to it , and what dissuasives from it , and judge of both according to the Scriptures , and do therein as the Lord shall direct me , by his word and Spirit . ' The Arguments moving to it are these , 1. I Find God much enlarging my Meditations , so as I am a long while ere I can dispatch the Subject I enter upon , whereby I foresee I shall go over but few heads in Divinity , while I stay unless I preach oftener . And I know not what the meaning of God herein should be , that he watereth me so much , but that I should water others . 2. I have found God owning me when I closed with the like motions , at other times , particularly in the Afternoon Exercise , I have found God wonderfully gracious beyond expression , and I heartily bless God that put it into my heart to undertake that work , and seeing when I followed God formerly he was with me , why should I not be obedient to his call in this also . 3. It is the work I have been set apart to , and solemnly given up my self to , in the face of the Congregation at Black-Friers , and therefore now there is a necessity lying upon me to preach the Gospel , yea a woe if I preach not , 1 Cor. 9. 16. 4. God hath made my service here accepted of the Saints , and therefore it is likely my Ministry may be more effectual , It may be elsewhere my Ministry may be as much despised , as here t is embraced , and therefore it is good to take the present season , and to strike where , and when the Iron is hot . 5. The time is short that I have to live , how soon God many take me hence , I know not . And there being no working in the grave , I am commanded to do what my hand findeth to do , with my might , Eccl. 9. 10. the night cometh when no man can work , and therefore as Christ said , Joh. 9. 4. I must work the works of him that sent me , while it is day ; So must I do , learn this wisdom of him , to do my work as fast as I can , seeing I know not how short my day may be . 6. The times are evil , and I know not how soon we may be cut short of these opportunities ; and it 's an express Command that we should be wise and redeem time , Eph. 5. 15. 16. And God commands as we have opportunity , to do good to all , Gal. 6. 10. preaching of the Gospel is doing good , and here is an opportunity , I must not let it slip . 7. If I should preach once a fortnight on the week-day it will but be equivalent to preaching twice every Lords day , ( Seeing now I preach but once every other Sabbath ) which must be my work , when I come into the Country , and yet my work here is far lighter than it will be there , for here I am free from worldly cares , family distractions , and a pastoral charge . 8. One Soul is more worth than the whole world , and the preaching of the Gospel is the power of God to Salvation , therefore we should not think any pains too great to preach the word , seeing we may through God be a mean to convert and save souls thereby . 9. Christ chargeth Peter as he loveth him , to feed his sheep , and lambs , Joh. 21. 15 , 16 , 17. His repeating this 3 times argues , 1. that he would have him very diligent in doing it . 2. that he takes it as a real demonstration of love to him , to feed his sheep . Now I have wonderful cause to love Christ , and good reason to demonstrate it that way which he would have me . 10. If I enter upon preaching on week-day too , I see it will make for the Glory of God , Joh. 15. 8. God is glorified when we bear much fruit , and for the good , and edification of others ; for the body of Christ is Edified by the Ministry of the Word . Eph. 4. 11 , 12. and why should I stand disputing that which may make for the glory of God , and the good of those among whom I live . 11. God would have every man observe his proper gifts and improve them , and attend his proper work that he is called to with diligence . Rom. 12. 6 , 7 , 8 , 11. 12. I have Naturally a slothful Spirit , and one good way to Master it , is to take up much imployment . 13. God would have us alway to abound in his Work and be stedfast , and he tells us our labour shall not be in vain . 1 Cor. 15. ult . 14. No excuse must hinder us now from doing good , but what will serve turn at the day of judgment . I consider further that the Word of God is to be the Rule by which we must walk . Psal . 119. 105. that is the light of our paths . What the Word requires of us , God requires of us ; What work the Word calls us to , that God calls us to . Now considering with my self the aforesaid particulars according to the Word of God , I gather , it is the mind of God I should close with this motion , and that he calleth me to further work , and so accordingly I am to obey his voice . Now in regard that it is Gods presence with me , his owning , accepting , and assisting me , that must bear me up against all difficulties that I shall meet with ; I consulted further with the Word to see what grounds I had to expect that God would be with me in my undertaking , and I saw great encouragement from these Scriptures , Mat. 28. 19 , 20. Go teach — lo , I am with you alway . Christ will not withdraw his presence at any time when we go about to teach in obedience to his Command , but will be always with us . 1 Chron. 28. 10 , 20. compared . Whence I observe , when God calls a man out to any work , he would have him be strong and do it , and not to fear or be dismayed , for God will be with him and not fail him or forsake him , till he hath finished it . Josh . 1. 9. Have not I Commanded thee ? — The Lord thy God is with thee whithersoever thou goest . The same presence and assistance may we expect from God when ever he calls us out to any Service , which I gather from the Apostles applying to all Christians what God spake in particularto Josh . Heb. 13. 5. Isa . 42. 6. I the Lord have called thee , I will hold thy hand . It is spoken to Christ , and shall be made good to all Christians , when called by God to any work , he will uphold them in it , and he whom God upholds shall not fail , or be discouraged till his work be done . v. 1. 4 Judg. 6. 12. 14. The Lord is with thee , thou mighty man. Go in this thy might , thou shalt save Israel — Have not I sent thee ? In this thy might , i. e. either in the strength of the promise . The Lord is with thee , or in the strength of thy Commission , I have sent thee . Doest thou doubt whether I will be with thee , seeing I have sent thee ? Doest thou doubt whether thou shalt save Israel , seeing I have sent thee ? I see hence the Call of God to any Service is a great encouragement to set upon it , and to expect success in it . ' Discouragements removed . 1. Reproach of men . What will men say or think that I am so forward . They will impute it to Pride , it &c. and say I am imprudent , and will , may be , laugh and jear at me . Reply 1. I am not to be ashamed of the Gospel of Christ . Rom. 1. 16. No not in an Adulterous generation . Mar. 8. 38. If I cannot suffer shame for Christ , how shall I suffer greater persecutions ? 2. God can if he will , hide me from the strife of Tongues , yea he promiseth to do so for them that trust in him . Psal . 31. 19 , 20. he can make a mans Enemies to be at Peace with him , and will if our ways please him . Prov. 16. 7. However I shall not be solicitous of mans judgment in this matter , but commit my way and Cause to the Lord , and if I be reproached he will one day clear me . Ps . 37. 5 , 6. 3. If I do meet with shame and reproach for my diligence in Preaching the Word , 't is no more than the Apostles met with . 1 Cor. 4. 9 , 10 , 13. yea , I , Christ suffered great contradiction in his Preaching , they said he was Mad , and had a Devil , and I am bidden to remember it , as that which will keep me from fainting . Heb. 12. 3. 4. If I Serve Christ , the Lord will honour me , and that is infinitely above the honour of the world . Joh. 12. 26. I shall desire therefore to seek the praise that is of God , and no matter what men say . 5. It will be my happyness , if I be reproached for Christs sake . 1 Pet. 4. 14. and I should be so far from being troubled , discouraged , and dejected at it , that I should rejoyce exceedingly that God counts me worthy to partake of the sufferings of Christ . v. 13. 6. The thoughts of that Glory that shall be revealed hereafter . 1 Pet. 5. 4. should cause me to despise the shame which I meet with here in the Service of God. Heb. 12. 2. 2 d. Discouragement . It may be the people will slight the Word , I shall have but few hearers , the Word growing common will be nauseated , &c. Reply 1. The hearts of all men are in Gods hand , if he touch their hearts , they shall come . 1 Sam. 10. 26. I will leave that to the Lord , whether he will encline many , or but few to attend upon his Word . 2. The Angels those glorious Creatures did not disdain to Preach Christ to a few poor Shepherds , and therefore I should not think much to Preach Christ , though to never such a thin Congregation . Jesus Christ himself Preached the Gospel to one hearer only , and that a poor sinful woman of Samaria . Joh. 4. 3. Gods presence is not tied to a multitude ; if but two or three be gathered together in his Name , he is in the midst of them , and if God will bless his Word for the Conversion of but one Soul , it is worth all our labour and pains . Mark. 8. 37. Jam. 5. 19 , 20. 4. I shall desire to do my work to God and not to men , because God Commands me , though men may slight my pains , and do not gather together to hear the Word , yet my work is before the Lord , and my reward with him , and I shall be glorious in his eyes , however I appear before men , Isa . 49. 5. However men reckon of my labours , though the more I love them and labour for them , the less I beloved , yet this should not be any hindrance to me in the work of God , but I should gladly spend my self and be spent therein . 2 Cor. 12. 13. Having Consulted God , and seeing such good ground for my undertaking , I set up a Lecture once a Fortnight on Thursday in the Afternoon at three of the Clock . I began it on the first Thursday in June . 1657. With such mature Deliberation , such a resolved Conscience , such a willing mind , such a zealous Spirit , such a laborious head and hand did this worthy Servant of God apply himself to the great Work wherein he was engaged . Thus did he fortifie his heart with strongest Arguments against all temptations to sloth and negligence . Thus searched he the Scriptures that he might fully know his Lords will. Thus yielded he obedience to the Commands , and acted Faith in the promises of God. In this his might he went forth in the Name of the Lord , to the work of the Lord , and the pleasure of the Lord did prosper in his hand . Though his constant weekly work at St. Andrews Church were enough to exercise more than ordinary strength both of mind and body , yet he had many other occasions of Service which he attended , not only in the Colledge as his place required , especially as a Tutor , which relation and trust he diligently and faithfully discharged towards his Pupils , both as to Learning and Religion , but in the Town , as Preaching frequently Funeral Sermons , and Trinity Lecture , and in the Country also at several Lectures , both in Cambridgeshire and Huntingdonshire . For his Abilities and willingness were so well known as encouraged many invitations to be made to him from abroad . All which he performed not after an extemporary rate , as the manner of some is , hastily to utter quicquid in buccam venerit , but as a workman that needed not to be ashamed . On which account the Ears of so many hanged upon him , and he never wanted a full Auditory as well of Schollars , as Town-people . His Sermons were well studied and digested , his matter Substantial and Spiritual , his Arguments strong and convincing , his utterance full , clear , deliberate , and grave . His words apt and natural to express the Conceptions of his mind , he neither affected a strain of words , which mans wisdom teacheth , nor allowed himself a liberty of words which mans indiscretion poureth out ; but his Phrase was such as spake him to have an holy Reverence for the plainness , and simplicity of the Gospel of Christ , a due care that he exposed not the Ministry of the word to Contempt , a Religious fear of that God in whose Name he spake , and a serious regard to the Concernment of the Souls of men . And in all his Applications to God by Prayer both in publick and private , his behaviour , words , and manner of utterance were such as spake his solemn , and affecting apprehensions of the Majesty , and Holiness of God whom he Worshipped . So as considering his years , the multiplicity of his Ministerial work , his manner of performing it , and the holiness of his life wherewith he did adorn and commend it ; it may be truly said of him , that however he was excelled by others in other respects , yet in this he was Nulli secundus , if not a None such in the University in his day . But Cambridge is not a place for long continuance . The University is the Church's Nursery from whence God is wont to remove , and transplant his trees of Righteousness when once grown up to the Stature of Fruit-bearing , that the various Congregations of his people may eat of the fruit thereof and live . God having here trained up his Servant to his hand , Instructed him with excellent Gifts , and abundant Grace , called him solemnly to the Office of the Ministry , proved him an able and successful Instrument before many Witnesses , and enlarged his heart not only to a willingness , but zeal to discharge his Office with all his might , quickly shewed him the place where , with this resolved Industry , and Integrity he should improve his Talents . Scarce two Months were expired after he had begun his Week-day Lecture , when the Mayor and one of the Aldermen of Colchester in Essex ( whither his fame reached ) applied themselves to him at Cambridge , desiring him to accept their Lecturers place then void . With which motion he so far only then complied as to promise to come over to them , and Preach a Sermon or two among them ; which he performed about three weeks after . After his Preaching , the House of Aldermen and Common Council met , and unanimously agreed to choose him to be their Town-Lecturer , to Preach on Lords days Afternoon , and on the Wednesday every Week . Which choice had also the general Suffrage of the Sober and Godly people in Town , and Country thereabout . Which being signified to him by some of the Aldermen and Common Council , after six weeks deliberation ( for so long time he designed to give his Answer ) seeking God for direction , as his constant manner was , having no objections before him as to Conscience in the case , nor any obligation to stay at Cambridge , save only the peoples desire , which he Answered from Luke 4. 42. 43. and Act. 18. 20. and considering the joynt unanimous agreement of persons different in Judgment ( for it was a divided place ) in calling him , he consented to their Choice , and undertook that Charge . As he had experienced Gods owning and Sealing of his Ministry in his first Catechistical Exercise in the Colledge , and his first Sermon after his Ordination , with much happy success also in Cambridge ; so here he had the same encouragement , God making his first Sermon effectual upon the heart of a Dutchman , and his second or third upon another person noted for a Sinner , who came out of Novelty to hear him . Concerning whom he might say as St. Paul , 1 Thess . 1. 9. They shew of us , what manner of entring we had to you . But it fared with him here at Colchester , as it did at Cambridge , he thought he did not work enough , and therefore asked leave , and freely offered himself to preach also on the Lords day Mornings at St. James's Church , not desiring any outward reward for it , which was granted and accepted . He was to this place a very great Blessing , not only as to their Spiritual , but Temporal concerns also . It was observed that during his abode , and the liberty of his Ministry there , the Town prospered and exceedingly flourished in Trade . For even the good things of this life doth the Gospel carry with it . Here he laboured in the Word and Doctrine , till by the Act of Uniformity he was with the rest of his Brethren debarred from the publick Exercise of his Ministry . Yet not thinking himself bound to be his own Executioner , and there being mutual obligations by Contract between the Town and him , that the one should not eject , nor the other desert without so long warning , he did after the fatal Bartholomew continue his publick Preaching some time till , having occasion to take a Journey into Cambridgeshire , in his absence another was put into his place by the B. of L. From thenceforth with St. Paul , Act. 28. 30 , 31. he dwelt three whole years in his own hired house , and received all that came in unto him , Preaching the Kingdom of God with all confidence ; till God sent the raging Pestilence into the Town An. 1665. at which Providence he was greatly affected , and while he saw many , and even the Shepherds of the flock , hastening their flight from the pestilence that walked in darkness , and the Destruction that wasted at noon day , and others smitten with the Arrows of the Almighty , daily passing into eternity , Such compassion he had for perishing souls , and Such Zealous desire of their salvation , and Such hope that the word might be more effectuall in that day of Gods sore Judgment , that he sent to the Magistrates , and freely offered , if they would indulge him the liberty of a publick Church , to stay and preach to that poor distressed people , till either God should take him away by death , or cause the pestilence to cease . Which being denied him , he entertained thoughts of removing out of Town . And having sought of God a right way for himself , his little ones , and his substance . He received Satisfaction concerning the lawfulness of removing , in time of Pestilence , from Isa . 26. 20. Hide thy self for a little moment , until the Indignation be over past , and encouragement to hope that the presence of God should go with him , from Gen. 28. 15. I am with thee and will keep thee in all places , whither thou goest &c. adding thereto Gal. 3. 7 , 9. where he observed that all Believers have right to the promises made to Abraham , Isaac , and Jacob. Accordingly , Aug. 25. 1665. He removed his Family to Chattisham ●n Suffolk about 12 miles distant from Colche●●er . Being now come to a place , where he was a perfect stranger , having no acquaintance with the neighbour-hood , and considering the evil and danger of the times . He had many doubts and fears within himself concerning the comfort of his abiding there ; but quickly received satisfaction from the holy Scriptures , his dailydelight and Counsellers , which he thus recorded . Aug. 27. Being the first Sabbath after I came to Chattisham . In the morning as I was reading in my private devotions , Ezek. 37. which was the Chapter that fell out in course , in my private reading , I was much affected with some passages in the beginning of the Chapter . From whence I observed for my instruction . 1. Not to question my call to Chattisham though it should be a dry place , where I should want that communion of the Saints , which I had at Colchester , and my wonted opportunities of doing and receiving Good. Ezekiel a prophet of the Lord , fitted by his gifts , and call to do God Service , when he was carried into a valley where there was no living creature to converse withal , but dead mens bones , yet he was carried thither by the hand and spirit of the Lord. ver . 1. 2. God may have Special Service for us to do , in those places were we judging according to sense , think there can be no opportunities of ●ervice at all . Who would have thought there had been any work for Ezekiel , as a prophet amongst dead mens bones , yet even there he had Prophesying work , and composed that Prophecy which raised up the dying faith , and hope of the whole House of Israel . 3. When God commands us to Prophesie or to preach his word , the greatest improbabilities of Success imaginable , should not discourage us from our work . Though we should think there is no more hopes of doing good , to them , to whom we preach , than there is by speaking to the wind , or Preaching to dead mens bones , yet we should go on with our work . Ezekiel at Gods command Prophesies to dry and dead bones , ( concerning which when he was asked whether they could live , he replied , that he could not tell , God only knew . v. 3. ) And they have the Spirit of life breathed into them . He Prophesieth to the wind and that obeyeth . v. 9. 10. This Scripture being so suited to some reasonings , and doubts that I had upon my mind , and coming so seasonably , at my first fixing at Chattisham I was much affected with it , and looked upon it as a token for good , that I should have Gods presence with me , and the teachings of his Spirit , at Chattisham , as I have had them at Colchester . The encouragement which he thus took was not vain and empty , God remembred his word unto his Servant , wherein he had caused him to hope . For he not only enclined the hearts of the people among whom he lived , though strangers to him , to pay him that Respect and Honour , which was due to him ; and indulged him the liberty of private Preaching , as he had before enjoyed , but moreover opened to him in this place a door for the frequent publick exercise of his Ministry , which was shut against him at Colchester . The Minister of the Parish having another cure , by reason whereof he could attend this at Chattisham but once a fortnight , did in his absence not only willingly but thankfully indulge to Mr. Stockton the liberty of his Pulpit . And having a very small maintenance , and some burdens lying heavy upon him , which after a few years , made his residence there very uneasie to him , he deserted his charge , and left this flock to shift for themselves . Whereupon at the request of the people Mr. Stockton frequently supplyed that vacancy . And his Zeal provoked and encouraged others also , both Ministers and People . For other neighbouring Parishes being destitute of Ministers , for want of maintenance called in the help of Non-Conformists , who in these places , so much below envye , have enjoyed the liberty of their publick Preaching for the most part to this day , So as not only the Parish where he lived , but the neighbouring Vllages have abundant cause to bless God for sending , to them so happy an Instrument , so willing and Zealous , so able and industrious to serve their Souls in the Gospel of Christ . When it pleased his Majesty to set forth his most Gracious Declaration for Indulgence , he was chosen both by a Congregation in Ipswhich and another in Colchester to preach to them , And both being very desirous of him , he complied with their desires as far as he could , and undertook half the Service of either , and so with others divided his labours between them , during his life , to their great Satisfaction and edification . His labours were abundant . His Ministry was his whole business : Besides his Lords days service , wherein he not only preached twice , but oft expounded the Scriptures , and Catechised the younger sort , and many times discoursed particular Christians that applyed , themselves to him for Counsel and instruction about their Spiritual cases ; He moreover preached a Lecture at Ipswich on the weekday once a fort-night , and scarce a week passed but he preached at some other Lecture or funeral besides keeping of private fasts which he frequently practised both at home and abroad . The providence of God over him , while he was thus Zealously , and constantly imployed in his work , in so many places was so remarkable , that it must not be passed over without special observation . Notwithstanding the Severity of the Laws , the malice , watchfulness , and endeavours of Adversaries , yet God Suffered not an hair to fall from his head , though Complaints , Informations , Indictments , Convictions , Warrant , Presentments , Excommunications were made against him , yet was he never imprisoned , apprehended , distrained or brought before any Court or Magistrate . He was much affected with this care of God over him , and thankfully accepted , and recorded it as the instance of Gods faithfulness , and performance of his promise , as the answer of his own faith and Prayer , and as the reward of his love and Zeal , and courage for God and his Church by the power whereof he lived above fears and dangers ; for thus he writes . Apr. 16. 1655. Being Lords day , In the morning , I awaked with that Scripture in my thoughts . 1 Tim. 1. 15. I dwelt a while upon it , and drew comfort and relief for my faith , by the help of God. I had been before under a great sense of the sinfulness of my heart . The comfort I had was , that Christ came to save the chief of Sinners , that this was a faithful saying , that it was worthy all acceptation , or to be embraced by every one , and that this Salvation was from sin as well as from hell , Math. 1. 21. Considering whether he would save me , as I was going to wash in the morning , I was satisfied from Joh. 6. 37. Him that cometh to me I will in no wise cast out . It being then a time of danger , as to the keeping of my Meetings , because many Souldiers were in Town , I being dubious whether I should admit the people to come to my house , when I considered that Christ took it as an act of Love to feed his sheep Joh. 21. 15. and that he exposed himself to Death to save me , and bring under a sense of the Comfort that the Lord had given me in the morning in my Meditations on the 1 Tim. 1. 15. I was willing to adventure my self on the Providence of God. Sept. 19. As I was Expounding in my Family the 91 Psalm on a day of Humiliation , I was much encouraged to go on in my Calling notwithstanding the difficulties that attend the same by reason of many Adversaries , from v. 11 , 12 , 13. Though the Adversaries to private Meetings , and the Preaching of Non-Conformists be of several sorts , as strong as Lions , as full of venom as the Dragon , such as are greedy of , and roar after the prey like the young Lion , as subtle and pertinacious , and obstinate in their way as the Adder ( of which see Ps . 58. 4 , 5. ) yet the Angels have a charge to keep us in all our ways , and the promise is that we shall trample these under our feet . This promise gave me courage whilst at Colchester , and I saw it made good ; for I went on in my Calling and had no harm from them . I observed also in reading Dan. 6. 23. the power of Faith to deliver out of great and imminent danger . Daniel is cast into a Den of hungry Lions , yet no manner of hurt is found upon him , because he believed in his God. Sept. 22. In my Family exercise as I was reading Ps . 146. 9. The Lord preserveth the Strangers , my Faith received strength . I enjoyed much peace and security in Colchester , I had met with no molestation either from the Town or County , but being come into a strange place where I was not known , and had no friends to shelter or speak for me , I apprehended my self to walk in more danger than before ; this word , The Lord preserveth the Strangers , did help my dependance upon God. Oct. 28 : 1666. Being Sabbath day , I went forth to Preach at Manitree . In the morning before I went , the Lord gave in that promise Isa . 55. 12. Ye shall be led forth with peace . It being a time of trouble and danger for Non-conformists to Preach publickly , the promise was the more precious , and I was encouraged to go on with confidence . And I determined to eye this promise for the future , when I should go forth where I might probably meet with disturbance . Dec. 25. 65. As I was reading in my course Luke 6. I observed from v. 11 , 12. from Christs practice who in those days when his Enemies were filled with madness against him , and Communed one with another what they might do unto him , went out into a Mountain to pray , and continued all night in prayer to God. I observed , I say , hence that it was my duty to give my self much unto prayer , at such times as I had any Enemies that laid wait for me to do me hurt . Within a day or two after one of the Constables came to me , and told me that his fellow Constable when he had drunk somewhat liberally , opened his heart to him , and told him that there had been some Communication between him , and one of the Deputy Lieutenants about presenting me at the Sessions , and about my Meetings . I thought upon that place in Luke 6. 11 , 12. after he was gone , and went up into my Chamber to pray . And as I was meditating on this matter that Scripture Deut. 33. 12. was brought to my remembrance . The beloved of the Lord shall dwell in safety by him , &c. I was strengthened in my adherence to this promise , because God had lately made out his love to my Soul , as I was pleading this promise in prayer , that passage was set home , He shall cover thee all the day long . Whence I did hope that the Lord who had helped me hitherto , would still cover me under the shadow of his wings . After I had been at prayer I considered Jacobs carriage , when he was in danger of suffering by his brother Esau : After he had been wrestling with God in prayer , and pleading the promise , he betook himselfto the use of the most probable means for appeasing Esau . I also used the most probable means to prevent trouble at the ensuing Sessions , and it pleased God so to order things at the Sessions that I met with no trouble . Blessed be God who alone maketh me to dwell in safety . Jun. 22. As I was exercising in my Family in the Afternoon several of my friends being with me , I had word sent me that the Mayor and Justices would come down to my house ; whereupon being near the end of my Exercise , I quickly concluded . After I had done and dismissed the people , one of the Constables came to me , and told me he was sent to dissolve my Meeting , but had a trembling upon him when he spake to me . He added , that he blessed God that had given him an heart to come some times himself , and his Wife to my Meetings ; so that instead of doing me any hurt he gave glory to God that inclined him to come to hear me . In Octob. 1670. I was presented in the Ecclesiastical Court for Preaching . But God stood by me , and encouraged me with that word , Ps . 103. 31. And though my Adversaries proceeded so far as to get out an Excommunication against me , yet the Lord raised up deliverance for me , that the Court took off my Excommunication , without appearing before them or paying any Fees. Yea , so far was he from declining the exercise of his Ministry for fear of suffering , that when he had been persuaded thereto by the importunity of friends , he was much dissatisfied , concerning which thus he records . I promised Mr. B. to Preach at White Colne on Octob. 23. accordingly on Saturday I was prepared to go . H. P. came in and told us that the Soldiers had seized Mr. B. and imprisoned him , and that it would not be safe for me to go at that season ; all my friends and Relations dissuaded me , but notwithstanding my mind stood to go . But being importuned to stay , and having been very lately sought after by name by the Soldiers in those parts , and weighing the Providence in sending H. P. to my house with this Intelligence as I was about to take Horse , I determined to cast my self on my Brother Cole's determination , who was then at my house , and he determining that I should not go , I stayed at home . But that night and the next day I was under much despondency of Spirit , for missing such an opportunity of Service ; yet God was gracious to me , and revived me . It was some stay to my mind what I read , Mat. 16. 20. Where I observed , that the divulging of the most necessary truths was at some seasons , and in some places prohibited by Jesus Christ . I was further satisfied from Act. 16. 6 , 7. whence I observed , that the frustrating of our Attempts and designs to Preach the Gospel to particular places that we purposed to go to , did sometimes arise from the Holy Ghost . And from Psal . 52. 9. I had a damp upon my Spirit , and was hindred from praising God for my deliverance from my Enemies hands , because I had missed an opportunity of Service . But this Scripture convinced me that I ought to praise God for this Providence , though attended with some afflicting Circumstances . By these Scriptures and Prayer I obtained satisfaction , and the Lord Answered my desire and fully quieted my mind . Once a very zealous and active Prosecutor of the Non-conformists , obtained a Warrant against him upon the Oxford Act , directed to all the Chief Constables , and petty-Constables in the County , to apprehend him . Accordingly an Officer a stranger came to Execute it , and when he was nigh the house , he espied two persons , whom by their habit he judged to be Ministers , walking in a field , the one was Mr. Stockton , the other Mr. Senior of Hackney ( whom God hath also lately taken away ) He hasteneth to them , and told them he had a Warrant against one of them , but he knew neither , Mr. Senior asked which of them . He Answered Mr. Stockton . Let me see your Warrant said Mr. Senior , he shewed it him , verily concluding from thence that he was the man. Some Little Girls were there walking with them , who did industriously cling to Mr. Senior as if he had been their Father , which further confirmed him in his Error . While Mr. Senior read the Warrant , and the Officer was intent upon him , Mr. Stockton walked aside , and when Mr. Senior saw him beyond his reach , he convinced the Officer of his Error , who thereby was disappointed of his prey . Being thus secured by the Providence of God through Faith and Prayer from the danger of Adversaries , he thankfully acknowledged the whole glory thereof to God , thus , In reading 2 Chron. 20. 30. The Realm of Jehoshaphat was quiet , for his God gave him rest round about . God caused me to take notice , that my living in rest and quietness , being free from the molestation of my Enemies was the gift of God , and came to pass by his Providence , not from the privacy of the place where I lived , or from the peaceable disposition of my Neighbours . I was also instructed what I should return unto the Lord , for keeping me from the hands of mine Enemies , and giving me rest and peace , from Psal . 30. 1. I will extol ' thee , O Lord , for thou hast lifted me up , and hast not made my foes to rejoyce over me , and from Psal . 31. 7 , 8. I saw further that Gods giving me rest from mine Enemies should put me upon doing some special eminent Service for God , from 2 Sam. 7. 1 , 2. 1 King. 5. 4 , 5. 1 Chron. 22. 17 , 18 , 19. Thus with unwearied pains and zeal , in great peace and security , with holy rejoycing and thanksgiving did he fulfil the course of his Ministry . Yet he satisfied not himself with his work of Preaching , but moreover applied himself to writing for the greater Service of the present and future Generation . In the time of the raging Pestilence he wrote a Treatise relating to that sore judgment , but the Pestilence ceasing before he had finished it , he did not Publish it . Upon occasion of the destroying Fire of London , he composed and published his Counsel to the Afflicted . Soon after he Published his Scriptural Catechism with a Treatise of Family Instruction . And hath left behind him several other Manuscripts which he designed for the Press . As The Cure of the fear of Death . A Treatise of Glorïfying God. The Best Interest . A Warning to Drunkards . Some of which at least 't is hoped , may see the light . The Holy Ghost by St. Paul to Timothy 1 Eph. 3. 4. among other qualifications of a good Minister requireth that he be one that ruleth well his own house , having his Children in subjection with all gravity . The due Character of our Subject . His Treatise of Family Instruction did not reproach him . He was indeed , quantus Minister , tantus Pater Familias . It pleased God in much mercy and faithfulness to him , to provide for him a Meet-help , a most sutable Yoke-fellow , a very Prudent , Virtuous and Gracious Gentlewoman , of a worthy and Religious Family in Cambridgeshire , Mrs. Elianor Rant , Daughter of Roger Rant of Swaffham Esq ; whom he took to Wife within less than a year after his Call to Colchester , who was a singular Blessing , Comfort , and Honour to him all his life . Few there be to whom Solomons commendation do more properly belong . Prov. 31. 26. &c. From thenceforth he had incumbent upon him the charge of a Family . God gave him six Children , whereof he left one only Daughter surviving . Upon the account of his own and his Wifes approved Wisdom , Grace , Gravity and Government , many were desirous to get their Children into his Family ( even those who were of different persuasions from him , both in Conformity and Non-Conformity . ) for their better Education ; in compliance wherewith he received some Youth of the Female Sex , that might more properly belong to the care and inspection of his Wife . So as for the most part he had a full Family . Wherein according to his place he kept up his Authority over all under his Charge , but with so much Meekness , Prudence , and Gravity , that though all stood in awe of him , yet he was more loved than feared . As to his Wife , whom he worthily honoured and entirely loved , there never arising any Passion or Dispute between them . He frequently conversed with her about the Matters of her Soul , Enquiring how the case stood between God and her Soul , what burdens lay upon her Spirit , what grounded hope she had for eternal life , &c. helping and encouraging her in the ways of Godliness . The 9th day of June , being the day of their Marriage , He never past it over , if at home , without spending some time with her in solemn prayer to God , and conference about the several passages of his providence towards them since they came into that Relation : In the conclusion whereof he was always more affected with , and thankful for mercies , than dejected or cast down at afflictions , though he met with some considerable tryals , not only in his Family as the loss of so many hopeful Children , &c. but also abroad and that from those that knew better . It was his manner not only in his more private and secret retirements , but also in the performance of his family duty , to commend her particularly to God at the throne of grace . As to his Children , very early before they were past the lap , he would himself be instructing of them , in Gods word , ordering them to get some Scriptures by heart , which best suited their childhood , and capacity ; four of them died in infancy and Childhood , none having reached the full age of 5 years . Concerning whom he had much Satisfaction as to their Eternal salvation . His first born a daughter attained to the age of 19 years and died , who had been so instructed by her Father , that before she was 8 years old , she under stood the method of a Sermon , and if Preached by her Father would give him an account of the most considerable heads and passages therein , and before she was full 9 years of age she would pen down a Sermon after him , and miss but few or none of the heads , with some considerable enlargement also . About this time of her age , God Suffered her corruption to exert it self , in some open Acts to the observation of others , which exposed her to the severe rebuke of her Parents , which God sanctified to her conviction . And as she grew up she quickly gave evidence of the truth of Grace and power of Godliness , making progress therein beyond her years , having a great and Zealous love to the Ordinances , Ministers , and Servants of Christ , Dissembling the weakness and infirmities of her body , that she might have liberty to attend the Ordinances of God for her Soul , walking closely with God in daily secret duty , strictly keeping the Sabbaths , taking speciall notice , of the workings of Grace , and Sin , and , Gods providential dealings with her , recording them in her diary , and under a long and mortal sickness , expressing a most christian Patience and Submission , to the Will of God. As to his Servants , so soon as they came into his family , he instructed them first in their duty towards God , next in the duty of their places ▪ giving them the evidence and authority of Scripture for that which he instructed them in , and expected from them , enjoyning them to get those Scriptures by heart which they were to keep in memory and repeat to him , as he called for them . As to his family together , after his own personal secret retirement and devotion , in reading the Holy Scriptures in course , and Prayer , which was his first and last exercise , after his uprising , and before his downlying , His manner was in the morning seeking God , first by a short Prayer for a blessing to read some portion of Scripture , which he often also Expounded , and then to proceed to Prayer ; and at night after the like reading of the Scripture , he required every Child that was capable , and Servant , to repeat one verse of that Chapter or some other Scripture which they had a desire might be explained to them , and of every such verse so repeated he gave the sense , and speak something to it before Prayer , often exhorting his family to a reverend demeanor of themselves in the worship of God , and would be much troubled when he understood , or discerned any thing to the contrary . Once a week for the most part he did catechise , both Children and servants either out of the Assemblies , or his own Scriptural Catechism and explained it to them : And once a fortnight if not diverted by urgent occasion , he went over some principle of Religion , opening and explaining it in a Catiehistical way , which his Children and Servants were to give him an account of the next fortnight , and when they had so done , he proceeded to another principle , and thus he did from time to time . What sermons the Youth of the family heard upon the Lords day , or at any other time , they gave an account thereof to him as they could remember . He kept private days of Humiliation with his family , as often as he could gain opportunity for it , on which days he would if not prevented , deal particularly with every one , or as many as he had time for , that was under his charge , about the matters of their Souls . And took care that all in his family should call upon God and Pray to him in secret , as well as be present at family duty . And when any of his Brethren came to vsit him . He was not willing to let them depart without Prayer . His Family was an house of Prayer . These his labours in his family God blessed and succeeded to the Spiritual good of several that came under his roof . He was most tenderly conscientious in keeping holy the Sabbath day , whereof he was a strict observer , and took care that all under his roof should do the same . He kept a very severe watch not only over his words , and actions , but his very thoughts also . Quickly reflecting thereon not only when vain and sinful , but when impertinent to the holiness , and duty of the day , whereof he hath left the following testimonies . April . 29. 1666. My heart was much out of frame upon the Lords day , full of vain and Sinful thoughts . As I was going to prayer in the Afternoon alone , God brought to remembrance , Ps . 40. 12 , 17. Innumerable evils have Compassed me about , mine iniquities have taken hold upon me , so that I am not able to look up — yet the Lord thinketh upon me . This was a stay to me . Apr. 4. I went forth on several occasions , None of them succeeded . The first Contrivance of that journey was cast into my thoughts on the Lords day in a time of prayer , I laid it aside till Monday , and then considered further of it , and saw it convenient for the best ordering of my affairs . But not humbling my soul for those contrivances so unseasonably arising in my mind , I was crossed in them . Hereupon I determined for time to come , when any thoughts or contrivances about ordering my affairs were cast into my mind on Lords days or on other days in time of holy duties , to lay them aside till a more convenient time ; and if upon deliberation , that way of ordering my affairs seems best which was cast into my mind in time of holy duties , I would not hereupon neglect that way lest Satan should get advantage of me , but I would first humble my Soul for its wanderings and suffering such thoughts to arise so unseasonably , and took to Christ for pardon of the irregularities of my heart , and then not fear to order my affairs in that way , that seems most agreeable to reason , and neerest the rule of Gods word , though the Contrivance was first cast into my mind , at an unseasonable time . Having a letter of Spiritual advice and Counsel to write to a friend , and having no spare time but on the Lords day , to do it , I was doubtful whether I might spend some part of that day on such imployment . As I was musing on my bed what I had best do , that Scripture came to my mind , Rev. 1. 10 , 11. I was in the Spirit on the Lords day , and I heard a Voice saying , what thou seest Write in a Book , and send it to the seven Churches . Whence I Concluded it to be Lawful to write , as well as read , hear , meditate , and discourse of spirital matters on the Lords day . His Charity had no less measure than the rest of his Graces , which he accounted one of the best characters of a Christian . Lamenting sometimes the divisions among Professors of religion , he would say , He did not value a Christian by his great knowledg and eminent parts , but by his great Charity and Love to his Brethren . This he extended to various Sorts of objects ▪ as , Towards those who were at difference one with another . He was an industrious peace-maker , offering himself to interpose , to make up the breach , taking journeys when at distance in order to it . Towards those that had difference with himself about worldly concernes , from which he was not altogether free , though altogether innocent , when he suffered wrong by any , his care was , that they should suffer none by him , or his , either in word or deed , always practising himself , and counselling others to do good , against evil . He would make the best construction , that was possible , of the words , and actions of his adversaries , often making mention of that Scripture , 1 Cor. 13. 5. Charity thinketh no evil . Towards his Friends , his Friendship was hearty , ingenuous , faithful and open . He received them into his house gladly , entertained them liberally , conversed with them cheerfully , sympathised with them in their afflictions affectionately , and served them , as he had occasion , industriously . Towards those that persecuted him , and others for Conscience , and Religions sake , he observed the command of Christ Math. 5. 44. He affcctionately pitied them , and prayed for them daily . And when he heard any passionate expressions against them for their violence , and unrighteousness , he would be offended , and charge people to pray more earnestly for them , and seek opportunities to do them good . Towards those that dissented from him in the matters of God , he had a Spirit of meekness and forbearance , embracing all with Christian Love , whose practice did not destroy their profession of Christianity . Colchester was a very divided place , when he was called thither , upon the account of diverse persuasions , yet he so behaved himself with all humility , modiration , tenderness , Brotherly kindness , aad Charitable judgment , that they were generally united in their respects , and esteem for him . And though he could not with Satisfaction to his Conscience , conform to all that the Law required , yet he judged many that did , to be very Good men , and had a real Honour for them . Towards the poor , and such as were reduced to streights and difficulties in this world , he was pitiful and bountiful , He devised liberall things , and drew out his Soul to the hungry . In the exercise whereof he observed our Saviours rule Math. 6. 1 , 2 , 3. This indeed was one of his secrets which he always industriously , concealed as much as he could . Yet variety of objects bare witness to him . The Widow , the Fatherless , the Stranger , the Sick , the Sufferers , have all been refreshed from his compassions . Though he offered to Preach freely at St , James's Church in Colchester , on Lords day Mornings ( as hath been before mentioned ) not desiring or expecting any reward , yet the civility of the people did gratifie him for his pains . The greatest part of which ( I am assured from an hand privy to it ) he distributed to charitable uses . And this I read under his own hand . Nov. 1. 1665. I made a Vow to God to give him the tenth of all that he should give unto me the ensuing year . That which occasioned me to vow this Vow , was the reading , Gen. 28. which fell out that morning in my ordinary course ; where I observed that most of those blessings , which Jacob mentions as his inducement to his Vow , God had given me . He had vouchsafed me his presence , he had graciously preserved and kept me from my Enemies , and the noysome pestilence , he had given me bread and Raiment , I added Pro. 3. 9. Honour the Lord with thy Substance , and with the first fruits of all thine encrease . I Considered also that what I gave to God should be fruit abounding to my account . Phil. 4. 17. Math. 25. 34 , 35 , 36. I considered which way I should give it to God , and I saw from , Prov. 19. 17. that what was given to the poor was given to God : Especially what was given to the poor Saints and members of Christ , Math. 25. 35 , 40. And as to the Suffering Ministers of Christ . I determined to bestow part of what I had dedicated to God , on them , and that though they were not brought to such extremities , as not to know how to Subsist . I was moved thereunto by , Phil. 4. 10 , 11 , 14 , 18. The Apostle Paul was not in such want but that he knew how to live comfortably , and contentedly , yet he saith the Philippians , did well in Communicating with his afflictions , and tells them that their Charity towards him was an odour of a sweet smell , a Sacrifice acceptable and well pleasing to God. Towards the Church of God in General , his indefatigable Labours in Preaching and Writing ; his frequent Fastings and Humiliations , his fervent and wrestling Prayers for the peace of Jerusalem ; his affectionate sympathizing with her in her Sufferings , are the undeniable Testimonies of his Love. His own Liberality and stirring up of others thereunto , for the Education of such poor Schollars as were hopeful for the work of the Ministry is the effect of the same Principle . To which must be added his Last-will and Testament , wherein out of pure zeal and Love to the Service and Enlargement of the Church , he hath bequeathed the greatest part of his well furnished Library , even the choicest and most valuable of his Books to Gonvile and Caius Colledge in Cambridge ; with five Hundred pounds to be laid out by his Executrix in purchasing a Free-hold Estate , or Impropriation to be setled upon the said Colledge , for the maintenance of a Schollar and Fellow there successively for ever . Providing that such only be Elected thereto , as are poor , or Orphans , or the Sons of poor Ministers of the best and most hopeful parts , obliging them to the Study of Divinity and the Ministerial work ; taking special care that such be well grounded and established in the Orthodox Faith , the true Reformed Protestant Religion ; and in case any such Elected shall become corrupt in Doctrine , or Scandalous in life , then after due admonition , and Non-Reformation , his place to be declared void , and another to be chosen in his stead , and none to enjoy it longer than twelve years . Besides which he hath also bequeathed , in Case his only Daughter shall die before she shall accomplish the Age of one and twenty years , Twenty pounds per Annum to be setled upon the Colledge in New England , for the Education of a Converted Indian , or any other that will learn the Indian Language to be a Minister , and go to Preach the Gospel to the poor Indians . ( Nor was this the first expression of his pious regard to that remote part of the world , for when he heard of that wasting Fire that laid so great a part of Boston in N. E. in Ashes , he sent thither freely to be distributed among the Sufferers , a considerable quantity of his Books , Entituled Counsel to the Afflicted , which he had wrote upon the occasion of the Burning of London . ) Beyond which he hath also given Twenty five pound to Charitable uses . Which bequests he hath made yet with all due respect to his Family , not in the least declining from the kindness of an Husband , or the tenderness of a Father , so ordering his Charity to others , as withal securing to his Widow and Fatherless Child , not only a necessary and Competent , but even a liberal and plentiful Subsistence ; reserving to them the Rent of what he hath bequeathed to the Colledge during their Natural lives . Hitherto the Reader hath had an account of this Eminent Saint given him for the most part from those Acts and Exercises of his life , by which he was visible to the discerning and judicious eyes of those that knew him . We shall now proceed to give a further account of those his own observations , and experiences of himself through which we may look into the very frame and temper , the thoughts and affections of his heart , some of which he hath thus recorded . His Observations and Experiences . Jan. 10. 1653. In reading of Calvins Institutions I met with that place in Isa . 44. 3. Upon the reading whereof ( having been the the night before under Conviction of the emptiness and barrenness of my Soul , and some despondency of Spirit thereupon ) I conceived some hope , and found my Soul lifted up towards God , to wait for and expect the shedding abroad of his Spirit in my Soul , seeing he had said , he would pour it out upon the dry ground ; but alas ! the lively sense of this was but momentany , it was soon gone , and my old deadness of heart returned upon me . Hence I observe that it is of singular use both for the Establishment of true , and discerning of false Comforts to see upon what grounds our Souls take in , and upon what grounds they let go their Comforts . The letting go of our Comforts oftimes proceed from our letting go of the promises . When Satan can prevail to beat us off from the promise , he will quickly rob us of our Comfort . I find that at several times I have been kept under doubts , and fears , and jealousies , and yet have had no Scripture grounds for them , so that I perceive they proceede● from Satan darkning my heart , and keeping me in unbelief , and trouble of Spirit . Feb. 16. My Soul being dejected because after long w●iting upon God , for the fulfilling of his Covenant in giving his Spirit , and carrying on the work of Faith , and Sanctification with power , it had found no sensible in-comes ; when I was reading the Scripture according to my usual Custom , the Lord did rebuke the despondency of my Spirit from those words of the Prophet Isa . 40. 27. Why sayest thou O Jacob , and speakest O Israel my way is hid from the Lord , and my judgment is passed over from my God. And did encourage my Soul still to hope in God , and wait for his strength from the following words . v. 28 ▪ 29. 31. Hast thou not known , hast thou not heard ? ( if thou hast not known it by experience having found his everlasting Arms under thee for thy support , yet hast thou not at least heard it ) that the everlasting God , the Lord , the Creator of the ends of the Earth fainteth not , neither is weary . He giveth power to the faint , &c. Continue thou therefore O my Soul , to wait upon the Lord. Lord ! what an accursed hard heart have I ! that sin which grieves thee Gen. 6. 6. thy Son. Mar. 3. 5. thy Spirit , Eph. 4. 30. should not grieve me ! that sin which wearieth thee Isa . 43. 24. should not be a burden to me ! that I should not be troubled for want of thy Presence , when as the hiding of thy face made our Saviour cry out , My God , my God , why hast thou forsaken me ? That Eternity and Judgment to come should make no impression upon me , that I can hear , yea speak of thy Word , thy wrath , &c. and yet not fear thee , not tremble at thy Word , nor at this my Condition . Feb. 19. Being Sabbath day . Having formerly perceived a desperate hardness in my heart , that that Word , which works upon others , should do me no good , that no means , no mercies did melt my Soul , and almost despairing of ever having it softened . After Prayer I was encouraged from the Lord in reading Mr. Hooker upon Act. 2. 37. who from those words , When they heard these things they ( who had Crucified our Lord Christ ) were pricked at the heart , raiseth this observation , It is possible even for the most stubborn sinner to get a broken heart . And now O my Soul , Why art thou cast down ? Is not the Lord greater than thy heart ? Can Satan be more malicious to destroy thee than the Lord is merciful to save thee ? Yet the actings of my Faith hereupon are but faint . Upon Examination of my self , I have sometimes found that to mine own sense and feeling , I have been altogether void of any love or fear of God , and that I have been at such a time as unable to work up my heart into the Love and fear of God , as to say to this Mountain , Be thou removed and cast into the Sea. Such wonderful deadness hath seised upon my Soul , so greatly have I been enslaved , and held captive by Satan that I have not been able truly to desire the Spirit of God. O that my heart could bleed at the remembrance of this great evil , that I should not only be cut off from Communion with God , but be contented with this condition , that I should have no groanings in Spirit to be delivered from this miserable bondage . Be instructed hence O my Soul to ascribe every good motion to God , if thou feelest any hungrings after Jesus Christ , or any sorrow for want of Gods presence or the like , own it as his work , and bless him for it . I have sometimes found my condition much like the man mentioned Joh. 5. who lay a long time by the pool of Bethesda , but was not able to put himself in , that he might be healed , even so it is with my Soul. Though God hath opened a Fountain for sin and for uncleanness to wash in , and I find my Soul exceedingly polluted , yet I am not able to step into this Fountain that I may be healed . O my Soul , the Lord seeth thy weakness , and that thou hast been now a long time in this case , wait thou on God. Who can tell but that as the Bowels of Jesus Christ did yearn towards the poor man , so may his Compassions be great towards thee , and he may heal thee also . Cease not to importune him saying , Jesus , thou Son of God , have mercy on me , O Lord , heal my Soul. Having at several times found diverse workings upon my heart as Convictions , and thereupon some pantings and breathings after God , but as yet nothing come to perfection , I thought of and found that I had cause to take up the complaint of Hezekiah in another case , It is a day of trouble and rebuke , the Children are come to the Birth , and there is no strength to bring forth . Isa . 37. 3. Some time after reading Isa . 66. it seemed to me that that word v. 9. was suited to my Case . Shall I bring to the Birth , and not cause to bring forth , saith the Lord ? Shall I cause to bring forth and shut the Womb , saith thy God ? O my Soul wait thou on God , who will perfect his own work in thee . He hath said , He will not break the bruised Reed , nor quench the smoking Flax , till he sent forth judgment unto Victory . I have oftimes seen a Law in my Members warring against the Law of my mind , and leading me into Captivity to the Law of sin and death . So powerful and mighty have been the Actings of some inward corruptions , that I have not been able to overcome them , but have been hurried Captive by them . Hereby I come to see that truth , the heart of man is desperately wicked , who can know it ? I cannot fathom the depth of iniquity which is in my heart . Hereupon I am made to cry out with St. Paul , O wretched man that I am , who shall deliver me from this body of Death ? O Lord be not thou far from me , but make hast to help me , Let the sighing of the Prisoner come before thee , proclaim liberty to thy Captive , and the opening of the Prison door to him that is bound with the Chain of sin . Isa . 61. 1. Mar. 26. 1654. I find that though in my judgment and Profession I acknowledge Christ to be my Righteousness and Peace , yet upon Examination I observe that my heart hath done quite another thing , and that secretly I have gone about to Establish my own Righteousness ; and have derived my Comfort and Peace from my own Actings . For when I have been disquieted by the Actings of my sin , that which hath recovered me to my former Peace , hath not been ( that I could find ) God speaking Peace through the blood of Christ , but rather from the intermission of temptation and the cessation of those sins ; when I have been troubled at an evil frame of heart , I do not find that the Righteousness of Christ hath been my Consolation , but that which hath relieved me , as far as I can find , was that afterward I found my self in a better temper . Having been in trouble and perplexity I have read the Scripture , gone to Prayer , and in doing these I have been relieved , yet I do not find that at such times I had real , true , living Communion with God in such duties , or that the Spirit of God did in those duties reveal to me my interest in Christ , and so quiet my Conscience . Hence I come to see what great need I have , and that it is of singular use to watch over my Soul in all its ways , both in reference to sin , that I fall not into it , and when fallen , what the Carriage and Actings of my Soul are at such a time ; Whether I flee for relief to God in Christ , or to my own works : And in reference to my duties , to take heed lest those means which God hath appointed to be the conveyances of himself , his Son and Spirit , and all Spiritual blessings , should prove to me a mean of Death and Separation from God , by my formal use of them and resting in them . For as Satan keeps some alienated from God by the gross pollutions of the world ; So others from Christ by their Establishing a Righteousness of their own . O Lord , break thou this snare for me , and let my Soul escape as a bird from the Net , that I may flee to thee , and be at rest . I have observed in my self , that when God at any time is pleased to work any thing in my Soul , I soon lose it ; if he quicken me , I soon grow dead hearted again ; if he enliven my affections , they soon grow cold and flat , and my old hardness returns upon me . Hence I come to see that it is infinite Wisdom , and Goodness in God , that he hath not put the stock of grace into our own hands , but hath treasured it up in Christ , that our life is now hid with Christ in God , for so it becomes sure . Rom. 4. 16. hereby also I come to see that I have need of continual recourse to Jesus Christ , for new supplies of grace and strength . The Lord God in his wisdom , was pleased when he delivered his people out of Egypt , before he brought them to Canaan , to lead them 40 years in the wilderness , when as he could have led them a nearer way to Canaan , Exod. 13. 17. He chose rather to lead them through the great and terrible Wilderness , Jer. 2. 6. where were fiery Serpents and Scorpions , and drought , where there was no water , where he brought them forth water out of the Rock of Flint , and fed them with Manna , for this end that he might humble them , prove them , and do them good in the latter end , Deut. 8. 15 , 16. Doest thou find it so , O my Soul , in thy travail towards the Heavenly Canaan : Doest thou walk through much Spiritual drought , a land of deserts , and of the shadow of death : Dost meet with a flinty heart , and fiery temptations ? Know that the Lord doth this to humble thee . ( which through his grace thou hast sometimes found , ) and to prove thee , i. e , to discover thee to thy self ( for he himself knows thy thoughts afar off ) and this way of God through grace hath been a means of discovering much of thy corrupt heart to thee ) and that he may doe thee good in the latter end . Therefore take heed O my Soul of Israel's sins , of murmuring against God , under thy wants , of unbeleif , and tempting God , &c. Read oft and weight well the 78th Psalm . May 6. being Sabbath day . The Lord was pleased in the hearing of his word to convince me of my sin and lost condition . But Lord ? How unfaithful was I then , and have I been since to the Convictions of thy Spirit ! How soon have I healed up the wound that was given by the word ? How soon hath an hard heart , a secure , careless Spirit taken possession of me ! Lord , If ever thy word be effectual in me , thou must not only speak it to my heart , but write and engraff it there also . Henceforth I desire to wait on thee , as for the teachings of thy Spirit , so for the writing of thy Law in my heart by thy Spirit . I found a lothness in my Spirit , to go to here this Sermon , whereby I perceive Satan would have hindred me . Be encouraged hence , O my Soul , to break through all difficulties thou meetest with in doing thy duty . When thou findest any secret unwillingness to ordinances or duties , then stir up thy self to wait upon God , expecting that he hath some special mercy for thee , which Satan would hinder thee off . Jun. 1. This day the Lord did , in the hearing of his word , revive some convictions which have formerly been upon my Spirit , though in a very languid manner . I stood convinced before the Lord of unbelief , and that I was a lost creature because thereof , from the words of our Saviour , Joh. 3. 18. He that believeth not is Condemned already . Conscience tells me that I am yet in unbelief , that I want that faith which is accompanied with the new birth Joh. 1. 12 , 13. that faith which should purge me from Atheism , formality , and resting in duties , from hypocrisie and deadness , from unclean affections , and inordinate Love of the world , from a vain mind , and a light Spirit ; that faith which should purifie my heart , from these and the like evils , Act. 15. 9. that faith which should make Christ a greater Reality , and more precious to me than any thing in the world , 1 Pet. 2. 7. that faith which brings peace with God , and joy in the Holy Ghost , unspeakable and full of Glory , Rom. 5. 1. 1 Pet. 1. 8. I find I have had a dead faith . Jam. 2. 17 , 20. and presumed upon Gods Mercy in Christ , although I have been estranged from God in my heart and Nature , my Resting in duties , and trusting in my own Righteousness as far as I can see , hath been the deceit of my heart . Lord lay this conviction upon my Conscience , for I find my heart would put it off , yea it hath already desperately hardned it self against thee . I fear I shall out-grow this Conviction of thy word , as at other times , I feel a careless Spirit , that would make light of Eternity , and of Jesus Christ . Lord , break my heart under thy word for my unbelief , and neglect of Christ . Let me not heal my self , but wait till thou shalt heal me . Thou didst help the unbelief of thy Servant Thomas , Oh that thou wouldest help mine also . The Lord hath shewn me that I am dead in sin not only from the testimony of his word , Eph. 2. 1. Col. 2. 13. but by inward experience . For I feel my self alienated from the life of God , cut off from communion with the Lord Jesus , separate from God and his blessed Spirit . My deceitful heart hath often gone about to repel this conviction , and hath caused me sometimes to mistake , a life of morality for Spiritual life , and at other times a life of formality . But now I find the Scripture speaks of dead works , and calls for repentance from them . Heb. 6. 1. and purging our consciences from them , Heb. 9. 14. By dead works I understand , not only the gross pollutions of the World , but all works whatever , that are done by a man , void of the quickning Spirit of God. Without Union to Christ there is no Spiritual life , for as the natural life results from the Union of the Soul with the body , and the State of death , is nothing but the disunion and Separation of the Soul from the body ; so our spiritual life results from the Souls Union with Christ , and spiritual death is our separation from him . Now I feel my self as a poor withered branch cut off from this Vine , unacquainted with the actings of this Spiritual life , as living by faith , Serving God in Spirit , Mortifying Sin by the Spirit , walking in the Spirit , loving God above all things , and seeking his Glory in all things . I have sometimes Prayed against sin , resolving against it , striven with it , avoided occasions thereto ( all which a natural man may do ) but sin hath returned upon me , and overcome me . How to fetch power from Christs death to mortifie sin , how to believe in God for subduing it , how to do it by the Spirit , these have been mysteries to me . Lord , When shall the day dawn , and the Day-Star arise in my heart ? When shall the Day-spring from on high , visit my Soul , to give light to him that sits in darkness , and in the shadow of death ? Come Lord Jesus thou light of life , Come quickly . That which kept me a long time from resolving to give up my whole heart to God in Covenant , was a fear that I should break my Covenant and so double my sin . But I perceive since that this was but Satans policy to keep my heart from God , and the true ground of my not doing this was not conscienciousness of sin , as Satan once made me believe , but a loathness to part with all sin , and to serve God with all my heart . A Strong encouragement thou hast O my Soul , to enter Covenant with God , to serve him with thy whole heart , from that portion of his Word , which thou didst read this morning , May. 11. 1654. in Jer. 30. 21 , 22. Who is this that engaged his heart to approach unto me saith the Lord ? Ye shall be my people and I will be your God. Since my Covenanting with God I come to see more fully the truth of that place , Rom. 8. 7. The carnal mind is enmity against God , is not subject to the Law of God , neither indeed can be . For I find a Loathness to walk closely with God , yea under a profession of Religion , my carnal heart hath been at enmity to the power and life of it , and this enmity hath lyen hid under , and been covered with a performance of some duties , which have not been destructive to that evil principle that hath lived in me . Yea , I find my carnal heart is hungring after the flesh-pots of Egypt , after its old delights and sinful pleasures , is ready to murmur against God in the wilderness and speaks of returning into Egypt , and being impatient of the cross it revolts from God many a time , and seeks relief and contentment from the creature . Since my Covenanting with God I see more of thee treachery and hypocrisie of my heart , I found my Soul for a while more tender of Sin , and my heart seemingly engaged to serve the Lord. but I soon forgot the covenant that I had made , and in a short space I did not find that my Covenanting had any influence on my heart or life . So that I see I did but flatter the Lord with my mouth , and lyed unto him with my tongue , for my heart was not right with him , neither was I stedfast in his Covenant , Ps . 78. 36 , 37. My unstedfastness in my Covenant with the Lord , did arise as far as I perceive from these two grounds , 1. My heart was not right with God when I made it , there was not that inward , cordial , full resolution to part with all Sin , and that for ever , from an antipathy to it , and dislike of it , neither that inward resolution of cleaving to God , to have him my All in All , to take all my contentment and joy in him , and to seek it in nothing else , which should have been . 2. I neglected my watch , and did not ( as I should ) renew my Covenant often , and engage my heart to walk with God , and while I was slothful , and negligent , my heart was stolen away by the Devil , and the World , and is now in league again with Sin. Lord , make me upright , and clear up to me my Sincerity , Search me and try me , and let me know the bottom of my heart . Keep me upon my watch and guard , that I may keep my Covenant . Jul. 23. The Lord did awaken my Consience to such a sense of my sin , and lost estate in the reading and hearing of his Word , that when I went to Prayer , I was before him as a lost creature , being under wrath and the sentence of death , lying in my blood and pollution . Now whereas before I found my heart carried out in begging Sanctification , I did now cry to God for the blood of Christ to wash away the guilt of my sin , I did not before prize Justifying Grace so as now in some weak measure I was made to doe . But I soon found an accursed hard heart , in a little time I did not tremble at the wrath of God. I have laboured to work these convictions upon my heart , but I found such a roving heart , such a slighty heart so possest with vanity that nothing would abide with it . Lord , unless thou savest me for thy mercies sake , I perish . Aug. 6. being Sabbath day . In meditation on 1 Joh. 3. 23. This is his commandment that we should believe on the Name of his Son Jesus Christ . Considering with my self what this did imply , viz. not only a relying upon God in Christ , for the remission of Sin , but for the pouring out of the Spirit , Joh. 7. 38 , 39. which Spirit when it is given will shed abroad the love of God in our hearts , Rom. 5. 5. and seal up the assurance of the remission of our sins , and witness our addoption , Rom. 8 , 16. will mortifie sin in us v. 13. and work all the works of God in us , and for us , all which I want , and to which I haven been a long time convinced that I am unable . And Considering further that this Spirit is the free gift of God , Ps . 51. 12. given not according to our works but of free mercy for the sake of Christ , Tit. 3. 4. 5 , 6. And considering further that Jesus Christ had received Gifts ( of which the Gift of the Spirit is intended ) even for the rebellious , that God might dwell among them Ps . 68. 18. I found my heart encouraged to wait upon the Lord for the pouring forth of his Spirit upon me , that I might have my heart renewed and sanctified , and the remission of my sins sealed up to my Soul. Afterwards considering further that the way whereby a poor soul that hath lost Gods image comes to be renewed in heart and mind and made partaker of the divine nature , is by faith in the promises , 2 Pet. 1. 4. and observing how Isaac who inherits the blessing was not born by the strength of Nature but by promise , and as Isaac was born through the promise , so are all believers , Gal. 4. 28. not of the will of man but of God , Joh. 1. 13. and that God giveth power to the faint , and strength to them that have no might in a way of waiting Isa . 40. 29 , 31. I saw from these considerations further ground of hope and waiting upon God , notwithstanding I find my strength perished from me . Neither shall the guilt of my Sin discourage me from waiting on God , from expecting of his Holy Spirit , from going to Christ . The whole need not a Physitian , Christ deales with Sinners , Mar. 2. 17. He hath said , he will in no wise cast out them that come , to him Joh. 6. 37. why did he shed his blood to wash away our sins . How is he the Lamb of God that taketh away the sins of the world , if he should cast off guilty Souls when they come unto him ? Is there not a fountain opened for sin and for uncleanness to wash in ? Zach. 13. 1. What though I be in my blood , yet if I go to Christ , he will not loath me , Ezek. 16. 6 , 8. but will sprinkle clean water upon me and wash me from my filthyness , Ezek. 36. 25. When therefore I find guilt upon me , I will look to Jesus Christ in such promises as these , Isa . 1. 18. — 43. 25 , 26. — 44. 21 , 22. I will cry unto him that I may have the pardon of my sin Sealed up to my Soul in these promises by his Holy Spirit . Neither shall my rebellious heart , the perverseness , and corruption of my Nature discourage me , but I will with David beg a new heart and a right Spirit , Ps . 51. 10. I will say as Ephraim , Jer. 31. 18. Turn thou me and I shall be turned . God hath sent Christ to bless us in turning us from our iniquities Act. 3. 26. and to destroy what Satan hath wrought in us . 1. Joh. 3. 8. therefore when I feel sin prevail and lead me captive , I will with Paul cry out of this body of death , Rom. 7. 24. and go to God in Jesus Christ , through such promises as these , Mic. 7. 18 , 19. Rom. 6. 14. Math. 11. 28. Isa . 45. 22. Jer. 31. 33. Ezek. 36. 26. When I feel my self graceless , I will look to him who is full of grace , Joh. 1. 14. 16. and hath promised to give grace , Ps . 84. 11 even an heart to love him , Deut. 30. 6. and to put his fear into us , Jer. 32. 40. and to withhold no good thing , if we endeavour to walk uprightly before him , Ps . 84. 11. When I find the plague of an hard dead heart upon me , I will look unto the Lord , who quickens the dead , Rom. 4. 17. and can raise Children to Abraham out of Stones , Math. 3. 9. I will look unto him in his Covenant , promising to take away the heart of Stone , and to give an heart of flesh , Ezek. 36. 26. In time of desertion , when God withdraws the comfortable influences of his presence , I will not be discouraged , but I will search my heart , and try my ways , and see what cause I have given the Lord to depart from me , Lam. 3. 40. Josh . 7. 11. 12 , 13. Isa . 59. 2. I will earnestly seek the Lord that he would return , and shine upon me , and lift up the light of his countenance upon my Soul , Ps . 80. 3. — 89. 46. Hos . 5. 15. I will not only pray , but wait for his return , Ps . 130. 5 , 6. Isa . 8. 17. Lam. 3. 2 , 3. &c. with 26. and in waiting I will look unto the Lord in these , or like promises . Ps . 103. 8 , 9. Isa . 54. 6 , 7 , 8. — 57. 16 , 17 , 18. Lam. 3. 31 , 32. Hos . 6. 1 , 2 , 3. Joh. 14. 18. When I have neglected my watch , and fallen , and been unstedfast in Covenant with God I will not despair but look to God in Christ , that he would pardon my sin , grant me repentance , and restore me . The Covenant of grace admits of repentance after sin , Levit. 26. 21. 40. 41 , 42. Yea God hath exalted Christ to give repentance , Act. 5. 31. hath promised to heal back-slidings , Hos . 14. 4. invites backsliders to return , Jer. 3. 1 , 12 , 13 , 14. How did David behave himself when Iniquities prevailed over him ? He goeth to God , to purge away his transgression , Ps . 65. 3. he maketh Supplication to God that he would not cast him out of his presence , Ps . 51. 11. he confesseth his sin , and God pardons him , Ps . 32. 5. which should encourage , all the Godly when they have fallen , to return to the Lord ver . 6. St. John layeth strict charge upon Believers , that they sin not , but in case of Sin he would not have them despair , 1 Joh. 2. 1 , 2. Solomon prayed to this purpose , 1 Kings . 8. and God accepted . ch . 9 , 3. When therefore thou hast fallen , O my Soul , by thine iniquity , and God hid his face , and withdraws his gracious presence , let thy uncircumcised heart be humbled , accept of the punishment of thy sin . Turn unto the Lord and and say , Take away all iniquity and receive me graciously , So will I praise thee , Lev. 26. 41. Hos . 14. 2. Let not thy falls cause thee to depart from the Living God. Though thou hast played the harlot with many Lovers yet the Lord calleth thee to return , Jer. 3. 1. God commands us to forgive our Brother , seven times a day , if he return and repent , Luk. 17. 4. yea not only seven times , but seventy times seven , Math. 18. 21 , 22. And will not God much more forgive us though we fall oft , if we return and seek his face , Seeing his ways are far above our ways ? Isa . 55. 7 , 9. Dec. 9. 1655. Having found much formality in my duties on the Sabbath , and seeing my self lost in them , I put the question to my Soul , what if thou die this night ? What is thy hope ? How wilt thou appear before God ? Righteousness of thine own thou hast none to trust to , thou seest how thou sinnest every day , and how full of sin thy best duties are . Upon this enquiry the good Spirit of God brought to my remembrance , 1 Cor. 1. 30. God hath made Christ Righteousness to us , and Jer. 23. 6. This is the Name by which he shall be called . The Lord our Righteousness , which was comfort to me , and enquiring what warrant I had to believe my self to be a sharer in this Righteousness , and that I stand accepted of God , by vertue of this Righteousness , I saw from , Rom. 3. 21 , 22. that this Righteousness is upon all that believe . Now through the Lords goodness , and to his Praise be it spoken , I have oftimes found my heart not only to long after pardon , and renovation , but to trust in Christ and in God through him , for pardoning mercy and renewing grace , and all other good things . Dec. 16. I found the Lord graciously present with me in my morning meditation on my Bed. And my Soul was much refreshed with Mr. Simond's Sermon . God spake a sutable word by him to my Soul from Mat. 15. 23. But he answered her not a word . God may sometimes defer to give an Answer to a gracious and well qualified Prayer . 1. To correct our deafness to his voice . 2. To put us upon more earnest seeking of him . 3. To exercise and try our graces . God proportions mercies according to his delays , they are the greater when given in . Sarah tarried long for a Son , and then had an Isaac . So did Hanna , but then had a Samuel . So Elizabeth but then had a John , my heart rejoyced at this , hoping that God would give an high degree of brokenness of heart in his own due time , though at present my heart were hard . And I remembred how hard Mr. Bradfords heart was once as to his own sense , and how eminent he was afterward for tenderness , as M. Fox Relates . God was very good this day . But Oh! how vile and sinful was I ! I felt a very proud vain-glorious heart both in hearing , and after Sermon was done . But the Lord chastised me for it . For at night when I Preached in the Chappel the Lord forsook me , I found no assistance of his Spirit , either in Prayer or Preaching , but was much confounded in both , having little or no sense of the things I spake of , or prayed for . We read of Naaman 2 King. 5. 11. that he expected a Miraculous way of cure . I thought said he , he will surely come out and stand and call on the Name of the Lord his God , and strike his hand over the place , and recover the Leper . So have I found my self apt to expect that the Spirit of God should mortifie and subdue sin in me without my striving against it . But I have learned it is the will of God , that I should strive against sin as well as pray and wait for his Spirit . Gods working in us to will and to do , excludes not our endeavouring . Phil. 2. 12 , 13. Having promises let us cleanse our selves . 2 Cor. 7. 1. Octob. 17. I was immoderate in the use of the Creatures , and though checked and reproved from within , yet I persisted . At night when I walked in my Chamber , considering what I had done , I was sad , and said to God , Lord I have Rebelled against thee . I had no sooner said it in my heart , but immediately that word was brought to me . Dan. 9. 9. To the Lord our God belong mercies and forgivenesses ( he will forgive again and again ) though we have Rebelled against him . O the wonderful goodness of God! be amazed , O my Soul , at this Love. Now I saw the promise ( Isa . 65. 24. before they call I will answer , and whilst they are yet speaking I will hear ) made good to me . In the evening on my Bed considering on this Love of God , whence it should come to pass that the Lord should deal thus graciously with me , it was answered me from Mic. 7. 18. He passeth by the transgression of the remnant of his heritage because he delighteth in mercy . Next morning at my first awaking the Spirit of God brought that Scripture into my thoughts . Ps . 65. 3. Iniquities prevail against me , as for our trangressions thou shalt purge them away . It came to me with some life and power , and was very sutable to my Condition . Oh the Goodness of God! the Riches of his Grace ! that he should so soon come into my relief , and raise my Soul by his promise ; this is mercy never to be forgotten . Sept. 28. In meditation I found the Lord drawing forth my heart to close with Christ . I was convinced that God was willing to bestow his Son upon me , because he did not only invite me Isa . 55. 1. and Command me 1 Joh. 3. 23. but even beseech and entreat me to receive Christ . 2 Cor. 5. 20. I was further convinced of Gods real intention , and willingness to give me his Son from his patient waiting and long-suffering in expecting my return , even after much deafness to the voice of his Spirit , and dallying with his Grace , he still offers his Son to me , yea he presseth in upon me with the renewing of good motions and affections which I have quenched . Now whence is all this but from the Love and mercy of God that he should be thus willing to have me take his Son ? Now who am I that I should withstand God ? Why should I forsake my own Mercies ? Lord thou hast shewn me that my former revoltings shall not hinder this thy mercy , if I will acknowledge my sin , renounce my self , return unto thee and embrace thy Son. Jer. 3. 12 , 13. O Lord , I thankfully accept thy offer of Grace , I come unto thee , Oh give me thy Son ; behold , I give thee my self . Let me be Espoused to the Lord Jesus , I am willing through grace to take up my Cross , to deny my self , and to follow thee . Nov. 1. Having set apart that day to seek the Lord , and to humble my Soul before him , I could not get my heart to be afflicted and mourn under sin , but found much lightness in Prayer , the Lord hid his face , and did not come in to my poor Soul with his quickning presence . So that I lay in a poor desolate , forsaken condition under much confusion , yet in the evening a little before going to bed , seeking the Lord again I was revived in reading Psal . 40. especially v. 17. I am poor and needy yet the Lord thinketh upon me , &c. and next morning in reading Psal . 9. 10. 18. Thou Lord hast not forsaken them that seek thee ; The needy shall not alway be forgotten , the expectation of the poor shall not perish for ever . I was thereby encouraged still to wait and hope . O Lord , I have sought thee , withhold not thou thy tender Mercies from me . How long wilt thou hide thy face from me ! O when wilt thou come unto me ! Make hast to help me O my God. I am poor and needy , O let me not be forgotten for ever , let not my expectation perish for ever , and now O Lord , what is my expectation ? It is even this , the giving in of mercy and grace through the Lord Jesus , pardoning mercy and renewing grace . It is the pouring out of thy Spirit , the taking away the heart of Stone , and giving an heart of flesh , it is an heart to know thee , to fear thee , to love thee , and obey thee , &c. Dec. 6. Being in trouble and distress of Spirit , because the Lord hid his face , and withdrew himself from me , I went in the poverty of my Spirit to Trinity Lecture , and with some expectation to meet with God in his own Ordinance . The Lord was gracious to me , and spake Comfort to me from his Word . I see it is good to wait upon God , though he send the Rich empty away , yet he filleth the hungry with good things . My Soul was glad and rejoyced for a season . But going into the Country the same day , among friends and variety of worldly Affairs , I lost something of the savour and relish which the good Word of God left upon me . And I found palpably my Soul resting in those Comforts which I had received , and growing secure and careless ; from whence the Lord gave me this Instruction , That I am a poor silly wretch , knowing neither how to want nor how to abound , apt to murmur and repine in Straits , and to be lifted up and grow secure in Enlargements . O Lord ! in every Condition I need thy grace to teach me how to behave my self . O shew me thy way , and lead me therein for thy Name-sake . Also the Lord taught me hence , that I ought to be patient under his hand when he hideth his Face , and to resign up my will to his Will , inasmuch as I do not know what is good for my self . The Lord seeth I should be worse it may be , if I enjoyed more than I do , and therefore in wisdom and mercy he keeps me in a low Condition . My confusion sometimes hath been so great , that I have been so unsetled , and at such a loss in my Soul that I knew not what to do ; all former workings have been questioned and judged as nothing . In the hour of such temptation the Lord taught me , besides Prayer and searching into my Soul , to have recourse to former experiences . Psal . 77. 10 , 11. and Psal . 85. Octob. 11. In the morning I bewailed it before God , that I was still at a loss to know whether I loved him ; and after Prayer I read 1 Joh. 2 ch . and I was made in a more special manner to take notice of v. 5. Whoso keepeth his word , in him verily is the love of God perfected . Me-thought I saw God Answering my Prayer , and telling me out of this word , that I loved him . In him verily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a sure sign of Love to God , we need not doubt of it , if we keep his Word . Now if I know my own heart I desire to do so . if the Love of God be perfected in him that keeps his Word , then surely it is begun in him that desires and endeavours to keep his Word . Jan. 25. The Lord helped me with Tears to bewall mine abominations , even my Original and actual sins , my formality , Earthliness , alienation from him , &c. therein he did remember and fulfil that gracious promise Ezek. 36. 31. I found Godly sorrow sweet , not only in the root and fountain thereof ( it being a Covenant blessing ) but in the very Actings of it . Feb. 2. In the Evening upon my Bed the Lord did graciously melt my heart in the sight of sin under this Consideration , that it was against infinite Love. I was ashamed , confounded and abashed , because I had so long slighted , neglected , Rebelled against a God of Love. My Soul even trembled at it . Jan. 15. 1655. Having been the day before with one under great Temptations , and hearing of another under a wounded Spirit , my heart was melted in Prayer , whilst I was praising God for his long patience in the days of my sinning , and his tenderness and gentleness towards me in my Conversion . Jan. 16. I found my heart drawn out to a recumbence on Jesus Christ . The Spirit saith Come . Rev. 22. 17. Christ saith , Come . Joh. 7. 37. And the Father saith , Come . Mat. 22. 4. And who am I , O Lord , that I should gainsay such Invitations . Behold , O Lord , I come , and put my trust in thee . Jan. 26. I Preached twice , and had very gracious assistance , much beyond expectation , in the week before I was much indisposed , and could not get my heart to a setled meditation of what I was to speak . I was under a great sense of my impotency , and laboured in the fire , till Saturday Afternoon ; when I cried to the Lord he was gracious to me , and Answered me . After my work was over I was much assaulted with Spiritual Pride . I saw plainly , the reason of Gods delaying his Assistance , and giving me such sense of my weakness , was to keep me humble . Every way O Lord ! I see my own vileness , when thou withdrawest from me then my heart dieth , and my strength fails , and I am ready to be froward . When thou enlargest me , then I am ready to be puffed up . Oh pardon and purge away all my sin for thy Names sake . Mar. 23. In Singing the 15 th . Psalm I found Comfort , my Conscience bearing me witness that I laboured after those things , which are set down as Characters of a Citizen of the New Jerusalem . Sept. 28. I had sweet Meditations upon my Bed , I found God in my morning Prayer also in private , and assistance in Preaching , but not such an influence of the Spirit in publick Prayer , as I have sometimes found . Yet I had begged of God , that he would give me his presence in publick , as a token that he accepted of me and my work ; but he withdrew . I feared hereupon , that I had tempted God , and sinned in begging new signs of his favour , when I had had such great experience of his goodness many times before . Lord , forgive the sin of thy Servant . Nov. 23. Examining my self about a work of Grace , I had some Comfort from Ps . 40. 8. Delight in doing the will of God is an Argument of the Law written in the heart . Now I found that I had a delight especially in some duties , as visiting the Sick , comforting of distressed Consciences , &c. I was somewhat terrified from that word in Job . ch . 42. 7. I was afraid least in my Preaching I should sometimes speak those things of God that were not right , and soon after going to Prayer , I was in time of Prayer comforted from Joh. 16. 13. The Spirit shall guide you into all truth . Dec. 7. I found the Lord very much Answering my Prayer in giving very gracious , and powerful Assistance both in Prayer and Preaching at Trinity Lecture on Sabbath day . I may say as Jaber . 1 Chron. 4. 10. who said , Oh that thou wouldest bless me indeed , and be with me ! And God granted my request . The next morning there came a woman to me , and said she was troubled at the Sermon that she could scarce sleep all night ; for she bad not gone so far as the Scribes and Pharisees , and that which added to the mercy was , God kept me humble after this enlargement . Mar. 31. 1657. I had a very evident Answer of Prayer . I was at a pinch for some money , I begged of God that I might be supplied , and that Afternoon one to whom I had lent a little money brought it me , which was enough for my present necessities , the Circumstances were very remarkable . I sought the Lord also to be with the Parish in the choice of their Church-Wardens , and there were those two chosen , whom if I had had the Nomination , I should have chosen my self . Apr. 21. I kept a day of Fast to the Lord. I found God graciously with me in Prayer , the chief thing that I propounded was to seek direction as to my Preaching on Week-days . Among other things I begged of God a supply of my wants , being in some straits for want of money . That very night one brought me 10 s. for Preaching a Funeral Sermon , which I expected not ; and the next morning the Church-Wardens of St. Andrews Parish brought me 7 l. and upwards , whereby I was sufficiently supplied . I could not but take notice of an evident Answer of Prayer , and a fulfilling of that promise , Prov. 28. 27. He that giveth unto the poor shall not lack . April . 24. Being desired to go to a poor Christian , I promised to go ; there being only two Maids in the house , I considered whether it might not prove some scandal to go ; but considering also she was a Member of Christ , and therefore I ought to Administer to her Soul , I resolved to commit the taking care of my Name to the Lord , and to do my duty . I begged of him that he would secure me from reproach , and as I went an honest poor man met me , to whom I told whither I was going , and asked him to go along with me ; he was willing , and did so . I looked upon him as sent by the Providence of God in Answer to my Prayer . These were some of those observations and experiences which he recorded during his continuance at Cambridge . Upon his removal from thence he intermitted this practice for some years , but resumed it again . Octob. 1662. God put it into my heart , as at other times so especially on Wednesdays ( the day on which I was wont to Preach my Lecture ) when I was not diverted by some unexpected Providence , to lament after the Lord who had cast me out of my employment in his Vineyard , and to seek to him for a discovery of the cause for which he contends with me , and that he would shew me for what sin or sins he hath sent this sad affliction , and that he would give me a sanctified use thereof , by purging out my sins and making me more holy , and that he would restore me again to some employment in his Vineyard , when and where it shall seem good in his sight . Being sad and dejected because I had sinned now I was under the afflicting hand of God , I was very much revived by Isa . 57. 17 , 18. I smote him — he went on in the way of his own heart , I have seen his ways and will heal him . Having afterward sinned again , and been over-powred by a corruption which had oft prevailed over me , I was caused to observe from that Scripture further , that it was not only a single Act of sin which was committed , but he went on in the way of his heart ; and God saith , I have seen his ways and will heal him . It was a stay to my Faith. Here I observe what I have often found , viz. 1. Dejection is a fore-runner of Consolation . Seldom have I had trouble upon my Spirit , but if I have eyed and followed after God , he hath took it off by some word of promise . 2. The observing and pondering of every word and Circumstance in a promise is of great use , as it hath been to me . 3. God openeth his promises gradually sometimes hinting and discovering one thing , and then another in the promise . Being foiled by sin I was raised to my former hope and affiance in God by Phil ▪ Children of God till the coming of Christ . Being another time foiled with the same corruption , and my heart sinking in a despondent frame , I was much revived from Jam. 4. 5. 6. He giveth more grace . Where I saw that even our strongest sins , such as our corrupt natures are most prone to , and are deeply rooted in our hearts and Spirits , are conquerable by Gods grace . Being troubled that I had sinned against God under his Correcting hand , and having thereby lost my former Comfort which God had spoken to my Soul after my former backslidings , I sighed over the great Treachery and unstedfastness of my heart , and casting about in my thoughts where I should find a sutable word to fix on , God brought to my remembrance . Isa . 48. 8 , 9. I knew that thou wouldest deal very Treacherously — for my Names sake will I defer my Anger . While I was musing and pondering hereon and had new hope put into me , the Lord let in further Comfort and encouragement from . vers . 10 , 11. which is rendred by Piscat . Behold I will refine thee , and I will make thee a choice one in the furnace of affliction : for mine own sake , even for mine own sake will I do it . Which gave me abundant refreshment , and did marvellously strengthen my hope in God. This was given me in when I had set apart some time to humble my Soul. Apr. 5. 1665. I set apart that day for Fasting and Prayer on behalf of my Daughter Elianor , that had been so long sick , and in the Evening had my Faith revived from Isa . 44. 3 ▪ I will pour my Spirit upon thy seed . Apr. 7. I began the day with discourse with some Friends , before I had been at my private Communion with God , I met with a gentle Rebuke from the Providence of God in my Family Affairs , and my heart was flat in Family duty , and straitned in private . I took this as an Item to begin with God , before I converse with men . In the Evening God came in graciously to me in my Family Exercise . Apr. 9. Lords day , I was much discomposed in my Spirit in the Morning , by reason of a foil sin had given me the Evening before . Satan would have boat me off from Preaching in my Family , but I performed my Morning exercise , and continued dejected till the Evening , and then in Family Prayer God graciously revived me with that promise . Hos . 11. 10. They shall walk after the Lord , in Connexion with vers . 7. my people are bent to backsliding , though they called them to the most high , none at all would exalt him . Where two things were a great relief to my Faith. 1. God promiseth they should walk after him , notwithstanding their habitual proness to backslide from God. 2. Notwithstanding their refusing to exalt the Lord , though called to it . Yet within a little time I was again foiled by my corruption , which made me see what a poor creature I was , it left of God to my self . May. 8. At eleven of the Clock at night my daughter Elianor died after a long Sickness . God gave me several opportunities of recommending her Soul to him in prayer , at some whereof my heart was much affected and my faith , and hope acted on God , for the eternal welfare of her Soul , which made her departure easie to me . My grounds were , Gen. 17. I will establish my Covenant between me and thee , and thy seed after thee for an everlasting Covenant , to be a God to thee , and thy seed after thee . I considered that this Covenant is to give life , Mal. 2. 5. And whereas the thoughts of the Child 's Original , and actual Sins , as frowardness , &c. might make me fearful of its estate . It was brought to my mind , that the Covenant is to give pardon of sin , Heb. 8. 10 , 12. And whereas faith and regeneration are necessary to Salvation , I considered further that the Covenant is to give all things necessary , to Salvation , 2 Sam. 23. 5. this is all my Salvation . Besides the Consideration of the Covenant , God gave me other encouragements , to hope in reference to my Child , as from Math. 19. 14. Suffer little Children to come unto me , and from observing how prevalent , faith and Prayer is with God for the remission of sins , and salvation of others as well as our own souls , Math. 9. 2. Jesus seeing their faith , said Son be of good cheer , thy sins be forgiven thee . So 1 Joh. 5. 16. If a man see his Brother sin a sin which is not unto death , he shall ask of God , and he shall give him life . Now I Considered that though my child had sins incident to Childhood , yet it had not sinned the sin unto death , and therefore I concluded that if I asked of God he would give it life , Jam. 5. 15. The Prayer of faith shall save the sick , and if he hath commited sins they shall be forgiven him . Math. 15. 22 , 28. The woman of Canaan's faith and Prayer availed with Christ for the Casting the Devil out of her daughter : Now God helping me to act faith , for my child upon the account of his covenant , and stiring me by his Spirit often to pray for my Child , I was thereby encouraged to hope for its Salvation . When my Child died , the same day the small Pox began to appear upon my Sister , I knew not what breaches God might be about to make in my family ; but as I was hearing the word , the Ministers , treating on Gods intention to glorifie himself by all afflictions that he laid upon his people , from that Scripture , Isa . 5. 15 , 16. this word Satisfied me , that whatever judgments , God should bring upon me or my family , he would exalt and glorifie his own Name by them ; hereupon I submitted and resigned up my self to God , to do with me and mine what he pleased . Yet I was then under the sense of sin , which weakned my faith and made me fearful , I should not bear up chearfully if I should be visited , while under the sense of guilt . But I was much encouraged in meditation from Mic. 7. 8 , 9. When I sit in darkness the Lord will be a light unto me . This faith they held , when their affliction was attended with the sense of sin , for it followeth . I will bear the indignation of the Lord , because I have sinned against him . I was also much encouraged by viewing the promises that I had collected to comfort my self with , when I was in danger of contagious diseases . Especially those two ▪ viz , Ps . 41. 12. As for me , thou settest me before thy face for ever , and this was when under an evil disease , v. 8 , which was the fruit of his sin . ver . 4. and Ps . 38. 5 , 7. My wounds stink and are corrupt — my loyns are filled with a loathsome disease , &c. though in this visitation he was afflicted with the sense of sin , and of Gods displeasure , v. 1 , 2 , 3 , 4 ▪ and was deprived of the Comfortable Society of his relations , and friends , v. 11. yet he kept up his hope in God , v. 15. In a little time after I had the sense of guilt taken off , while I was studying my Sermon , to remove the fears of Death . Jun. 12. As I was reading , Act. 6. in my Evening course by my self , I observed by comparing ▪ ver . 4. 7. that upon the Apostles giving themselves Continually to prayer , and to the ministry of the word , the number of the disciples , encreased greatly in Jerusalem , and a great company of the Priests were obedient to the faith . I was instructed and affected with it , and saw it was necessary , I should pray much as well as Preach much , if I would convert many Souls , and that upon giving my self to prayer , and to the ministry of the word , I was in the most likely way , to convert many Souls to Christ . The Priests were the chiefest opposers of the Gospel . Act. 4. 1 , 2. the chiefest persecuters of Christ , Math. 16. 21. and 20 , 18. the most active in putting Christ to death , Mar. 15. 10 , 11. Luk. 19. 47. the multitude that came to apprehend Christ , were sent by the Priests , Joh. 18. 3. the false witnesses were suborned by the Priests Math 26. 59. yet by the power of prayer , and the word these Priests were brought in , by great numbers to the faith of Christ , and the obedience of the Gosple . Jun. 25. about three of the Clock in the morning being Lords day my Wife was delivered of a Daughter , and that morning the Lord sent a very plentiful rain . The Tuesday before , we kept a day of humiliation for my Wifes safe delivery , and to seek the Lord for rain , and the Lord gave a gracious answer to the prayers of that day , both at one time . Jul. 31. I saw the plague of my heart breaking out . I argued against my corruption , yet it overcame me , and led me captive , it wounded me that I should still sin against God , even while under his Correcting hand . My faith was revived by that Scripture , Isa . 57. 17 , 18. I Smote him , he went on frowardly in the way of his own heart , I have seen his ways , and will heal him . I was much encouraged from that word , I will heal him , which imports the Subduing , as well as the pardoning of sin . Aug. 2. I was encouraged to write something that might be useful for my generation , from , Jer. 36. 1 , 2 , 3 , 4 , 5. Two things especially from that Scripture , did put me forward to this . 1. writing of the word of God , is a means to Convert souls , and to lead them to repentance . 2. this Command for writing was given when Jeremiah was shut up , and could not preach as usually , and such was my case , viz , I was debarred from publick preaching , hereupon I apprehended ; God called me to write . Sept. 6. Being fast day , As I came from Church I received a letter from , Mr. J. which acquainted me that my Son Samuel was very ill . that day I spent somewhat unprofitably , I was not affected as I ought with publick judgments , and the misery of others , and therefore it was just with God to bring affliction into my family , the next day my Wife and , I went over to see our Child , and after we had been with it about five or six hours it died very suddenly . I was troubled that I did not pray with it before it died , which was occasioned by being in anothers family , and my not apprehending death to be near . This stroak coming soon after my removal from Colchester , I communed with my heart , whether I had sinned in removing from that place , and my conscience did not at that time charge me with sin , in removing my habitation : I was Comforted in calling to mind Gods dealing with Jacob , who met with many afflictions in those removes , which he made at the command of God , He was pursued by his Uncle , put into great fear by his Brother , loseth Deborah his Mothers nurse , and Rachel his beloved Wife , His Sons Reuben , Simeon and Levi , fell into foul sins , &c. Hence I saw that God trieth his dear Servants with sudden and sore afflictions in those places to which they have removed at the call of God. Sept. 24. I enjoyed the opportunity of the Lords Supper , I found God gracious to me in preparation : In the morning when I awaked , God brought to my remembrance , Jer. 2. 32. Can a maid forget her Ornaments , or a Bride her attire ? I considered I was to meet and Sup with my Bridegroom the Lord Jesus , and then considered what Ornaments and attire would best please him , that I might put them on , and these were presented to my thoughts , some as I lay in bed , and some afterwards , as lovely and desirable in the sight of Christ which I determined to put on 1 st , A meek and quiet Spirit , 1 Pet. 3. 4. 2 ly , Faith , Cant. 4. 9. Thou hash ravished my heart my Sister , my spouse , with one of thine Eyes Faith hath the office of an Eye in the Soul Joh. 6. 40. Every one that seeth and believeth Looking unto Jesus , Heb 12. 2. 3 ly Love , Cant. 4. 10. How fair is thy Love , my Sister , &c. 4 ly Humility , Math. 11. 29. Learn of me for I am lowly in heart . 5 ly , Self-denial and forsaking of every thing , that cometh in Competition with Christ . Ps . 45 10 , 11. Hearken O Daughter , and consider — forget thine own people , and thy Fathers House ; So shall the King greatly desire thy beauty . 6 ly , An obediential frame of heart , Math. 10. 20 , 21. All these have I observed from my youth : Jesus beholding him Loved him . 7 ly , An heart resolved to hold and maintain frequent converse and communion with him . Cant. 2. 14 ▪ Let me see thy countenance , let me hear thy voice , for sweet is thy voice , and thy Countenance is Comely . 8 ly , Uprightness , Prov. 11. 20. 9 ly , An holy fear of God and hope in his mercy . Ps . 147. 11. 10 ly , fruitfulness . Cant. 4. 16 — 5. 1. But though God graciously assisted me in preparation , yet in the time of receiving , my heart was flat and dead . As soon as the Sacrament was ended , I retired to my Chamber to to pray , and as I was praying , that Scripture was brought to my remembrance , Rom. 3. 3 , 4. shall their unbelief make the Faith of God of none effect ? God forbid . I argued thence that the sins of my holy ▪ things , my deadness and want of holy and due affections , in time of receiving should not make void what God had promised , in and by this ordinance , but that the Cup was to me the Communion of the blood of Christ , and the New Testament in his blood ; and the Bred the Communion of the body of Christ ▪ This did strengthen my faith , to depend upon God for the benefits signified , and sealed by that Ordinance , notwithstanding the indisposition of my heart in the time of receiving ▪ Sept. 29. As I was musing on that rich promise made to Abraham , Gen. 15. 1. Fear not Abraham , I am thy shield and thy exceeding great reward . Which is sufficient to bear up the Soul under the fear and danger of any Evil , and against the loss and want of any good things ▪ I considered what warrant I had to apply that promise , and presently that Scripture was hinted to me , Gal. 3. 9. They which be of faith are blessed with faithful Abraham . I was strengthened , and Comforted by it . Twice in this weak I observed that Setting upon worldly business , ( which called hastily upon me ) before I had been at closet prayer , and performed my usual meditations on the Covenant and promises of God , my heart grew out of frame , and unsavory , and I was Successless on both days . Oct. 1. Sabbath day , At my Entrance on my morning meditation on Gods Covenant , I had a great combate in my Spirit , about my laying claim to God as my God , having been lately foiled by my sins , but God helped me , and shewed me out of his word that , I might and ought to keep my hold of God as my God , Notwithstanding my often backslidings from him , Jer. 3. 1 , 5 , 7 , 8. yet v. 19. saith God , Thou shalt call me , my Father Hos . 2. 5. with 16. The same evening considering how often and greatly I had sinned , and yet had been forgiven , I pondered on that Scripture . Luke 7 , 47. and saw that I had cause to love the Lord much because I had much forgiven , and Considering how I should shew my Love to God , and that much , these Scriptures were hinted to me , Ps . 40. 16. Let such as love thy name say Continually , let the Lord be Magnified , Ps . 97. 10. Ye that Love the Lord hate evil . Joh. 14. 10. If ye Love me keep my Commandments , Joh. 21. 15. Simon lovest thou me ? feed my sheep , feed my Lambs , Lord help me thus to shew much love to thee . Oct. 8. Having been overtaken with the sin which easily besets me , and hath often foiled me , My Spirit fell , and my faith flagg'd , and I could not look upon God with any boldness , was indisposed to prayer . Yet in time of prayer God magnified his free grace to me , and revived my Souls with that word , 1 Joh. 2. 1 , 2. If any man sin we have an Advocate &c. After I had ended my Supplications I pondered on that Scripture , and was comforted against the sense of my sin , by the Advocateship of Jesus Christ , who pleadeth his propitiatory Sacrifice , as a Satisfaction to his Fathers justice for the sins of believers , as oft as they fall into them , and querying with my self whether he would be an Advocate to me to plead for me : I was satisfied from that word , Joh. 6. 37. him that cometh to me I will in no wise cast out . I was also further encouraged from , Heb. 7. 25. I considered that the Intercession of Christ , answered all charges and accusations that could be brought against those for whom he interceded , Rom. 8. 33. 34. and that the Intercession of Christ kept us ●o firmly in the love of God , that nothing could be able to separate us from it , Rom. 8. 34. 35 , 38 , 39. I considered further that the persons for whom he interceded were such as came to God by him , and that he interceded for them at all times , when they are fallen as well as when they stand , when they are dead , as well as when in a lively frame , for He ever liveth to make intercession . After these meditations ▪ my Spirit revived and notwithstanding I was before bowed down under the sense of guilt , I went with boldness to God , leaning upon the merits and Intercession of Jesus Christ . Oct. 13. My Spirit being bowed down with the sense of guilt , because I was foiled by a Sin against which I had prayed many years , I was revived in reading in my course 2 Cor. 12. 7 , 8 , 9. Whence I observed , 1 st . God seeth it needful for some of his Servants , to meet with buffeting . 2 ly . When God le ts loose any corruption , a thorn in the flesh , or a temptation , a messenger of Satan to buffet us , It is to keep us humble , and from being exalted . 3 ly . God suffers his faithful Servants sometimes to pray long against corruption or temptation , and yet cannot get it removed . 4 ly . Though my strength was not sufficient to resist and overcome my sins , yet Gods grace was sufficient : Paul was insufficient to any good of himself as I am 2 Cor. 3. 5. He had a body of sin and death as well as I , Rom. 7. 23. 24. and Satan assaulted him here as well as me , and therefore if Gods grace was sufficient for Paul , why not for me also ? what God spake to Paul , I applied as spoken to me , according to , Math. 22. 31 , 32. Christ saith , what was spoken by God to Moses was spoken to them , though many hundered years after Moses . Dec. 10. I had about a month before made , though not a formal explicit vow , yet a kind of mental implicit vow , which I broke , and being under the sense of guilt , was revived by reading a passage concerning David in Mr. Harris his works . p. 490. Who would ever have thought , that so many afflictions as David had Suffered , so many mercies as he had received , so many vows as he had made , so many pieces of Holy Scripture as he had proved , &c. should not have made him an whole man ? Who would have dreamed that after all this so many dregs of adultery , of treachery , of murder , should have been left remaining in him , Yet when David remitted his watch over his own heart , how foully did he fall ? I was also much comforted against the sense of my sin from , Isa . 54. 9. This is as the waters of Noah unto me ; for as I have sworn that the waters of Noah should no more go over the earth , So have I sworn that I would not be wroth with thee , nor rebuke thee . I looked upon my self as entitled to this promise by vertue of what is said v. 17. This is the heritage of the Servants of the Lord. I considered further that the Covenant which God made with Noah , and was confirmed with an Oath , was made with a Non obstante multiplici peccato hominis , with a promise it should stand valid notwithstanding the imaginations of the heart of man are evil from his youth , Gen. 8. 21. I considered further that notwithstanding the Covenant with Noah , there might be immoderate rains which might prove a great affliction , though there should not be a Universal deluge . So notwithstanding this Oath of God , and his Covenant with me I might meet with temporary afflictions , but I should by vertue of the Covenant be delivered from eternal wrath . Blessed be God , This Scripture did much revive and comfort my Soul. Notwithstanding all this goodness of God I found my heart still manifesting its in-bred corruption , and I was foiled again by my sin , which did much cast me down , and being to draw nigh to God at the Lords Table , I was much discouraged ; but before the Sabbath came I was in Prayer revived with Isa . 53. 5 , 6. and in conference by Mat. 11. 28. I found I was in a labouring condition , and such Christ invited , and also from Psal . 65. 3 , 4. David when he found iniquity prevailing , did yet conclude that upon his approaching to God in his Ordinances , he should be satisfied . In reading Luke 8. 27. 30. I was encouraged to hope that the Lord Jesus would disposses , and cast out my sins out of my Soul , though they were many and had possessed me a long time . For it is as easie for Christ to cast a sin , as to cast a Devil out . Mar. 25. 1666. Being Lords day , and the first day the Oxford Act for removing of Non-Conformists from the places where they had been Ministers , and from Corporations , took place . In the morning as I lay in my Bed , pondering on this Providence , these Scriptures came to mind . Heb. 13. 14. Here have we no continuing City , but we seek one to come . Whence I was instructed that the mind of God in this unsetling Providence as to my abode here , was to stir me up to seek more industriously after the Kingdom of Heaven . Jer. 48. 11. Moab hath been a ease , and he hath setled on his lees , and hath not been emptied from vessel to vessel , neither hath gone into Captivity , therefore his tast remained in him , and his scent is not changed . I learned hence that the design of God in this Providence was to take me off from Carnal ease and security , and setling upon the lees of any sinful course , and to purge away that tang , and scent of sin which yet remaineth in me . Psal . 55. 19. Because they have no changes therefore they fear not God. Whence I saw that this change was to promote a greater awe , and dread of God upon my Soul. The Lord great that this Providence may have these effects upon me . Apr. 8. The Lord warned me to take heed how I presumed to sin against him upon the account of any mercies and favours he had bestowed upon me , or upon the account of any gifts or graces given me from 2 Pet. 2. 4. If God spared not the Angels that sinned , but cast them down to hell — The Angels had been partakers of great goodness , God had done great things for them , placed them in Heaven , yet when they sinned he did not spare them , but cast them down to Hell. O my Soul , be not high minded , do not presume to sin against God , but fear to offend him . Apr. 15. Corruption having prevailed I was indisposed to pray , and could not meditate . After I had been praying a second time though with much flatness and distraction , God graciously revived my Soul with Rom. 7. 23. 25. and 8. 1. Apr. 21. In the like case God revived me with Isa . 43. 24 , 25. May. 2. In the like case I was encouraged from 1 Sam. 12. 20. 22. and from Jer. 31. 37. Soon after I renewed my Covenant with God ; yet quickly found my Treacherous heart departing from God , and revolting and relapsing to sin . Yet still God Comforted me with his Word . Jer. 31. 31 , 32 , 33 , 34. and Rom. 14. 4. He shall be holden up , for God is able to make him stand . It is spoken of him that is weak in the Faith. v. 1. and encouraged me to hope for the acceptation of my Person and Services from Isa . 56. 6 , 7. Nov. 23. Being a day of private humiliation for my unprofitableness under my afflictions , sighing under my incorrigibleness , God minded me of Jer. 31. 18. 20. which much refreshed me and strengthened my Faith. Blessed be God. Jan. 1. Having some days before felt much of the sinfulness , and filthiness of my own heart , sin not only arising but leading me Captive , I was afraid that because of my sinfulness , God being most holy would cast me out of his favour . But the Lord instructed me from Psal . 89. 30 , 31 , 32 , 33 , 34 , 35. that his holiness should not deter me from expecting the accomplishment of his promises , but rather encourage me to hope . For God hath sworn by his Holiness , that he would not take away his Loving-kindness , nor break his Covenant , &c. notwithstanding he found sin . Jan. 7. It was a sutable word to my state , and that which afforded me some support , which I met with in my course of private reading . Ps . 19. 13. Keep back thy servant from presumptuous sins , let them not have dominion over me . Where I considered . 1. That David found in his heart a proness to presumptuous sins , which made him cry out , Keep back thy servant , &c. 2. He was not without fear or danger , lest presumptuous sins should get the dominion over him , for he Prays , Let them not have dominion . 3. When he found it thus with himself , he calls himself Gods Servant . Keep back thy servant — This word coming when my heart had been upon the borders of a presumptuous sin , did much affect me . Febr. 6. Being a day of Humiliation , I was much indisposed to the duties of the day , I found my heart unfit to Pray in private , and to perform Family exercise . The sense of guilt had clouded and bowed down my Soul. In the Evening God revived my Soul with Isa . 64. 6 , 7 , 8. They complained they were all as an unclean thing , their righteousness as filthy rags , there was a flagging of the Spirit of prayer , and this in a time of great Judgments , as v. 10 , 11. Yet they say , But now thou O Lord art our Father . This suited my condition , and encouraged me to believe my relation to God , and his to me as my Father , though I found my self under the foresaid Distempers . I was also supported against my sins with 1 Joh. 2. 24. Let that abide in you which you have heard from the beginning ; if that which you have heard from the beginning shall remain in you , ye shall continue in the Father and the Son. By which I was encouraged to hold fast what Instructions , Comforts and Supports I had formerly received from God. That which ye have heard , viz. from the teachings of the Spirit . Joh. 6. 45. from the beginning , viz. from the time they began to believe in Christ , Heb. 3. 14. Nov. 28. 1669. Being Saturday , I was visited with a Feaver . When I was under the Visitation I looked over my Evidences for Heaven , & had comfortable hopes of my Salvation from several promises , whereby the fear of Death was removed . My Life was in hazard , many Prayers were put up for me : God directed to the timely use of proper means , and gave his blessing , and restored me to my work on the fourth Lords day , as a return to Prayers . In my sickness before the danger was probably past , in the night season I had very clear and awful apprehensions of the Majesty of God , as though I had heard God speaking to me out of Isa . 57. 15. I who am the high and lofty one that inhabit Eternity , &c. and then methought it was said to me , Surgite Ministri & servi , praedicate Evangelium ad Conversionem peccatorum . Arise ye Ministers and Servants of God , and Preach the Gospel for the Conversion of sinners . And afterwards it was said to me , You shall not die , but live and declare the works of the Lord. Fear thou not , thou hast born witness to my Name in this place ; thou shalt bear witness also to my Name , where I shall call thee . To which my Soul bowed down , and I replied , Lord , I am willing to follow thee , if thou shalt satisfie me that thou callest me . I could not certainly tell , whether I was awake or sleeping , or slumbring ; but the matter being so affecting , coherent , and coming with some power , I laid it up in my heart , not knowing but it might be useful to me . Jan. 30. 1671. My Treatise of Family Instruction being finished and Published , I resolved after several times seeking God , and Consulting with my own Soul , to set upon composing a Treatise of glorifying God. The grounds or reasons inducing me hereunto were , 1. The Command given to all persons in all Nations to declare the glory of God , 1 Chron. 16. 23 , 24. I saw here I might lawfully , yea it was my duty , to do what I could to set forth the glory of God : And seeing I was taken off from my publick Preaching , I might do it more beneficially by Writing and Printing . 2. My Spirit hath been for several years put upon , and stirred up to write on this Subject . I made a little beginning in the year 1664. but laid it aside , and in times of sickness I have found a lothness to die till that work were done , and have met with many cross Providences as if sent with a tacit reproof for neglecting this work . Now the stirring up the Spirit to a good work is of God , and part of Gods call to the work . Exod. 36. 2. Ezr. 1. 5. Hagg. 1. 14. 3. I was under many Engagements to glorifie God , as 1 st . The many and great mercies I have received for my Soul , by the Teachings and Consolations of his Spirit , and many outward mercies above my other Relations , which are engagements to glorifie God. Ps . 86. 12 , 13. 2 ly , The eminent deliverances I have had from sickness , the Pestilence and other troubles . Psal . 50. 15. 3 ly , The wonderful preservation I have had from mine Enemies , notwithstanding all the hazards I have run of falling into their hands , by Preaching the Gospel at home and abroad , which should engage me to extol and glorifie God. Psal . 30. 1. 4. I did hope for benefit to my own Soul , both by being further enlightened into the knowledge , and excited to the practice of glorifying God , while I was studying to instruct and excite others thereto . July 17. 1672. God having opened a door for the free exercise of my Ministry by his Majesties most Gracious Declaration , I was desired both at Ipswich and Colchester to Minister to them . I had discouragements as from the uncertainty of the times , not knowing whether this liberty would continue , or a time of trouble and persecution arise , the differences and animosities that are among Professors , and the enmity that is on the part of the Adversaries . I considered of it and had encouragement from the Word thereto , as 1 Pet. 5. 2. 4. with vers . 7. as also from Josh . 1. 9. Joshua had difficult work before him , potent Enemies that dwelt in fenced Cities , the people with whom he had to do , had so exasperated Moses his Spirit by their frequent murmurings , that once he cried out to God to be killed out of hand , that he might not see his own wretchedness , Numb . 11. 15. another time he spake so unadvisedly with his lips that he angred God , and was shut out of Canaan . Joshua might well fear when he was to enter on this work . Therefore God speaks four times to him to encourage him . Be strong ; be of good courage , &c. and gives him two Arguments to encourage him . 1 st . His Call , Have not I Commanded thee ? 2 ly . A promise of his Presence , as his God. Whence I Obs . 1. God will be with his people in all places whithersoever they go . 2. The promise of Gods presence may take off all fears , arising either from the temper of the people with whom we shall have to do , or the difficulty of our work , or strength of Adversaries . Jan. 1. 1673. I awaked about four of the Clock in the morning , and had many sweet meditations in my Bed for the space of about two hours . I then resolved with my self to engage my heart afresh , and to renew my Covenant with the Lord the beginning of this New year , to be the Lords Servant , to serve the Lord and his Son Jesus Christ all the remainder of the days I have to live in this world , in such service as he should see meet to employ me . The encouragements and inducements that were brought to my mind , and drew out my heart willingly and cheerfully to give up my self to the Lord , to serve him and his Son Jesus Christ were these , 1. His promise of affording his Presence , and Assistance to such as are his Servants , and to be their God. Isa . 41. 8 , 9 , 10. 2. The great and precious promises made to his Servants . Isa . 54. per totum . Which concludeth thus v. 17. This is the heritage of the servants of the Lord. 3. We glorifie God when we serve him . Isa . 49. 3. Thou art my Servant O Israel in whom I will be glorified . 4. God hath done great things for me , both for my outward and inward man , and the only thing that he requires of me is to serve him in truth and sincerity . 1 Sam. 12. 24. 5. All Christs Servants shall assuredly be with him where he is , and shall be honoured of the Father . Joh. 12. 26. and shall enter into the joy of their Lord. Mat. 25. 21. May 19. 1676. Reading Levit. 22. 3. Whosoever of the Priests in their generations , went unto the holy things , which the Children of Israel did hallow unto the Lord , having his uncleanness upon him , that Soul should be cut off from the presence of the Lord , And the ensuing Sabbath being Sacrament day , I considered with my self , 1 st . That greater Reverence is due to the Lords Supper , than to the holy things under the Law. 2 ly . Moral uncleanness is greater than Ceremonial . 3 ly . Therefore I considered how I might go to this Ordinance , and Administer it to others without having my uncleanness upon me , that is , how I might be purged from my uncleanness . To that end I determined , 1. Humbly to acknowledge , confess , and bewail the uncleanness of my heart , lips , and life before the Lord. Isa . 6. 5 , 6 , 7 , 8 , 9. When the Prophet bemoaned his uncleanness , the Lord purged it away , and sent him to do his Office. 2. To go to the fountain set open for sin and for uncleanness . Zech. 13. 1. that is , to act my faith on the blood of Christ which cleanseth from all sin . 1 Joh. 1. 7. 3. To rest upon God by faith for fulfilling his Covenant , wherein he hath promised to cleanse me from all my filthiness , and to save me from all my uncleanness , Ezek. 36. 25 , 29. Act. 15. 9. 4. To plead earnestly with God to take away all iniquities , Hos . 14. 2. and to create in me a clean heart , Ps . 51. 10. and to succeed my prayers with endeavours to put away evil and uncleanness out of my heart and life , Isa . 1. 16. 18. 2 Cor. 7. 1. These are many of those judicious observations , which this holy person made , and those spiritual experiences he found and recorded for his own use ; that he might always have at hand before him the manner and method of Gods dealing with his Soul , the workings of Corruption and grace , his lapses and recoveries , his combates and victories over world , sin and Satan , his perseverance and progress in holiness , the secret intercourse between God and his soul , the withdrawings and Returns of the Holy Spirit , the faithfulness of Gods Covenant the truth of his word sensibly felt in his heart , food for his faith , encouragement to walk with God , with experimental instruction , how to comfort troubled Consciences . ( In which part of the ministry he had a peculiar excellency beyond most part of his Brethren . for partly by his diligent searching of the Holy Scripture , partly by observing and recording the method of the Holy Ghost towards himself , and partly by discoursing with troubled Consciences , ( wherein as he was much exercised , so he took much delight ) he was so acquainted with the various cases of Conscience , and so well understood both Case and cure , that it may be truly said of him , The Lord God had given him the tongue of the learned , that he might know how to speak a word in season to the weary . On which account he might be sirnamed Barnabas a Son of Consolation . It was his usual manner in preaching to foresee and raise such objections as troubled Souls are prone to make against themselves , and to solve them with much clearness and satisfaction . And many applications of such Souls were made to to him in private as to a Skillful , Experienced , Spiritual Physitian , whose advice God succeeded with his blessing to the encouragement of the faith and hope of many doubting Christians that walked in darkness . ) which are here published not only as Instances and demonstrations of that Spirit of Light and grace , that power of Godliness which possessed and governed his heart and life , and fitted him to be such a useful instrument for the Service of Christ and his Church , on which account his memory is worthily honourable , and precious to all good men : But especially for the Instruction , direction , relief , support , and encouragement of others who are following him , though at a great distance , in that narrow way which leadeth to that life to which he is arrived . They who labour and are heavy laden , who are bowed down under the power and weight of their sin , wrestling with Corruption and temptation , exercised with darkness and doubtings , with fears and faintings ; They who are called to difficult service which require much labour and diligence and self-denial , and may expose them to the hazard and danger of this evil world , may hence take Counsel and encouragement while they read the sense , and workings of their own hearts in the experiences , the method and practicablenesse of their duty in the example of this Eminent Saint . We have hitherto seen somethings of his Conscience of Sin and duty , his industry and zeal for the Service and glory of God , his combates with the flesh and Satan , his Love to Christ and his Church , his Spirituality in Religion , His longings and breathings after God , His remembring God upon his bed , and meditating on him in the night watches , his wise improvement of the Holy Scriptures , his due fulfilling of all Relations , his Holy manner of Living to God : From whence we may rationally conclude that surely he gave this diligence unto the full assurance of hope ; that he tasted the Consolation of God , and received the earnest of Glory ; that he walked upon the top of Pisgah in the light of Gods countenance , and in the sight of the Heavenly Canaan . Which priviledge indeed the God of peace and comfort did not deny him . He was a man as of much grace , so of much peace ; an instance of that word , Ps . 119. 165. Great peace have they that love thy Law. He received the spirit which is of God , and knew the things that were freely given to him of God and rejoyced therein , 1 Cor. 2. 12. As to his Conversion ( which to some that have lived long in ignorance , security , sensuality , prophaness , and forgetfulness of God , is very Sensible ) He being from tender years restrained and well inclined , It was not so remarkable to him . The most discernible part thereof was when he was a young Scollar in Cambridge . Nor did he then experience very notable workings of the Spirit of bondage . Which occasioned some trouble to his mind , and he feared his humiliation was not deep enough ; but he received full satisfaction from a passage in a sermon which he heard preached by that Worthy and Excellent Servant of Jesus Christ Mr. Richard Vines , then Master of Pembrooke Hall. He hath sometimes said to his Friend that he was not much acquainted with those ravishing joys which some have felt , but yet had that comfort and joy in the Holy Ghost , which gave him satisfaction . His method and manner was to derive his assurance and comfort from the written word . Of the truth whereof he would say he had such a full persuasion , as being the sure word of God , that he did more firmly believe it , than if an Angel should speak to him from Heaven , according to , 2 Pet. 1. 17 , 18 , 19 , 20 , 21. He could not satisfie himself with the expectation , or apprehension of the immediate , sole testimony of the Spirit , without the word . But would compare himself with the word , frequently practising the duty of self examination , Searching for those graces , dispositions and operations in his heart , which are promised in the word , and to which the promises are made . Which the Spirit of God enlightned him to discern , and enabled him in a way of argumentation to infer thence his interest in Christ , and the Covenant of God for his satisfaction and Spiritual Consolation . And the Assurance which he attained in this method , and by these means he thus Recordeth . His Evidences . 1. Evidences of true and Saving Faith. After my recovery from a Sickness , I set my self to examin and prove my faith , to see if it were true and saving : Because pardon of sin , freedom from Condemnation eternal life with other great blessings , are promised to Beleevers : And much of our comfort in Sickness , and health , in life , and death dependeth on the knowledge and proof of our faith ; and that I did believe in Christ with a true and Saving faith , I was satisfied thus : 1. From those expressions of Scripture wherein the nature and essential acts of faith are set forth , as 1. Coming to Christ , Joh. 6. 35. He that cometh — he that believeth on me . Coming is believing . My Conscience bears me Witness that I am coming to Christ , for Christ himself and all his benefits , I sind my Soul drawn to Christ , and upon all occasions looking and going to him . 2. Receiving , Joh. 1. 12. As many as received him — even as many as believed on his Name . Receiving is believing . Now through grace I find my heart willingly receiving , and thankfully accepting Jesus Christ as God offers him in the Gospel , even an whole Christ , Christ in all his offices to be to me , Prophet , Priest , and King. 3 , Trusting , Eph. 1. 13. In whom ye trusted — ye beleived . Trusting is believing . This also I find , that God hath given me an heart to rely on Christ , for Righteousness , grace , and life . 2 , From the ground of my faith , which is the word of God. It is through my knowledge and acquaintance with the word that I have been brought to believe in Christ , and through Christ in the Father that sent him . And I read , such as believe through the word are true believers , for whom Christ maketh intercession Joh. 17. 20. and who have everlasting life , and shall not come into condemnation , Joh. 5. 24. 3 , From this property and effect of faith , viz. Prizing Christ , 1 Pet. 2. 7. Unto you that believe Christ 't is precious . The Apostle speaks of the faith of Gods elect , ch . 1. 2. and of saving faith , ch . 1. 9. Now I find Christ is precious to me , so precious to my Soul , that I value and prefer him above the whole world . I account his blood precious , which cleanseth me from all sin . The promises exceeding great and precious which in him are yea and Amen . Christ is so precious to me that I am willing to suffer for him . Phil. 1. 29. yea I choose a suffering condition for Christ , before the honours , Riches , and pleasures of the world , when they cannot be enjoyed without sinning against Him. Heb. 11. 24 , 25 , 26. I am willing to take up the Cross , and forsake all things for him . Evidences that I was one of Gods Servants . Sept. 30. 1666. I considered with my self what evidence I had that I was one of Gods Servants , and was satisfied from these Scriptures , Rom. 6. 16. Know ye not that to whom ye yield your selves Servants to obey , his Servants ye are to whom ye obey , whether of sin unto death , or of obedience unto Righteousness . I find God hath given me an heart to yield my self to Him. Nehem. 1. 11. O Lord I beseech thee , Let now thine ears be attentive to the prayer of thy Servant , and to the prayer of thy Servants that desire to fear thy Name . Here I saw that such as desire to fear God , are accounted Gods servants . Which through grace I do . Some doubtings arose in my heart , whether I was one of Gods Servants , because it is said , Joh. 8. 34. Verily , Verily I say unto you , that whosoever Committeth sin is the Servant of sin . For removing this doubt I considered , 1. That the meaning of this Scripture is not that no man that hath sin in his heart , or doth sin in his life can be Gods Servant , but is a Servant of sin , for then God should have no Servants upon the face of the Earth , Eccl. 7. 20. There is not a just man upon Earth that doth good and sinneth not , Joh. 1. 8. If we say that we have no sin we deceive our selves and the truth is not in us . 2. It is said that the Servants of Sin are free from righteousness , Rom. 6. 20. Now through mercy I follow after righteousness , and find something of it , whence I concluded , I was not the servant of Sin. 3. I saw that David held this conclusion that he was one of Gods Servants though he was compassed about with infirmities , yea , even at such time as he was under a sense of his sinful infirmities . Ps . 116. 11 , 16. O Lord truly I am thy Servant , I am thy Servant , yet he had said in his haste ( unbelievingly ) All men are liars , David after he had committed the great sin of Numbering the people , against the Counsel and Advice of his friends , Confessed that he had sinned greatly and done very foolishly , yet calleth himself a Servant of the Lord , 2 Sam. 24. 10. 4. As I was Considering this thing the Lord brought to my remembrance , Rom. 7. ult . With my mind I my self serve the Law of God , but with my flesh the Law of sin . This Scripture was a great stay and satisfaction to me , and took off that which was my chief fear . There is no doubt but Paul was the Servant of Christ , yet he sayeth , I my self with the flesh serve the Law of Sin. Evidences of the pardon of my sin . Aug. 12. 1666. being under the sense of many sins , I considered with my self what grounds and evidences I had for the pardon of my sins . And was satisfied from these Scriptures : Acts. 10. 43. To him give all the prophets Witness that through his name , whosoever believeth in him shall receive remission of sins . I found that through grace I did believe in Christ , 1 Joh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . I saw here that Gods justice and faithfulness , stand engaged to forgive their Sins , who make confession of them , which God had given me an heart to do . Isa . 1. 16 , 17 , 18 , 19. These persons to whom this promise was made , had sinned against great mercies . ver . 2. and great judgments , v. 5. and other circumstances did aggravate their sins , yet God promiseth to forgive their Scarlet , and Crimson-sins , if they were willing to repent and obey the Lord. If ye be willing and obedient . And through grace I found I was willing to obey Gods voice , to cease to do evil , and to learn to do well . Hebr. 8. 10. 12. The promise of remission of sins is part of the new Covenant , and I find that God hath made this Covenant with me . from Isa . 55. 3. where the condition of the Covenant is coming unto Christ , to which God hath enabled me . Dec. 30. Having left the prevalency of sin , and found sin not only Warring against but leading me Captive , which made me question my pardon , I was enabled to rest upon God for forgiveness of my sin from , Ps . 65. 3. Iniquities prevail against me , As for our transgressions thou shalt purge them away . By purging is meant . 1. pardoning , Heb. 1. 3. Ps . 51. 7. 2. Subduing and Destroying sin , Isa . 27. 9. 2 Tim. 2. 21. So that David when he felt sin prevailing and not only one sin but several — Iniquities , in the plural number , prevail , did yet rest upon God both for the pardon and the Subduing of his sins , and what David did I may and ought to do . Rom. 7. 23 , 24 , 25. when the Apostle found sin working , and warring and leading him captive , yet he hangs upon Christ , and blesseth God for Christ , and believeth he should be delivered from the guilt and power of his sins by Jesus Christ . When the filthiness of my sins made me afraid that God would not pardon , because I had such vile affections , and such filthy motions in my heart , God comforted me with that word , Ezek. 36. 25. I will sprinkle clean water upon you , and ye shall be clean from all your filthiness , and I will cleanse you , & v. 29. I will save you from all your uncleannesses . And from Act. 13. 38 , 39. the promise is to all that believe , and here is promised Justification from all things — So as no sin , no circumstance in any sin shall be charged upon any believer to his condemnation . Jul. 14. 1667. Having found my heart departing from God in a very treacherous manner , this did cloud my Evidence of pardon , but after prayer I was confirmed in the belief of the forgiveness of my sin , from Jer. 3. 2 , 20 , 22. Here I saw that though the Jews had voluntarily without any enticing Temptation prostituted themselves to sin , v. 2. and though they had in a Treacherous manner departed from God after he had taken them into a Conjugal Relation with himself v. 20. Yet he promiseth upon their return to heal their backslidings . My Faith was further established by considering that remission of sin was promised to me in the Covenant , which Covenant should never be removed from me . Isa . 54. 9 , 10. Also Dan. 9. 9. When God had once and again cleared up to my Soul the Pardon of my sins , I considered with my self what duties this mercy called for : And I saw , 1. This should make me thankful . Psal . 103. 1 , 2 , 3. 2. It should make me admire God. Mic. 7. 18 , 19. 3. It should make me more fearful of offending God. Ps . 130. 4. — 85. 8. 4. It should make me Love God much . Luke 7. 42 , 43 , 47. 5. It should make me glorifie God , and let him have the Dominion over my Soul. Rev. 1. 5 , 6. 6. It should make me cheerful and encourage me in all the troubles of this present life . Mat. 9. 2. Isa . 33. ult . 7. It should oblige me to forgive others . Eph. 4 ▪ 32. Col. 3. 13. 8. It should make me willing to be employed in any Service for God. Isa . 6. 7 , 8. Evidences of my Interest in , and Vnion with Jesus Christ . 1. Faith in Christ Joh. 17. 20 , 21. Christ prayeth that all that believe in him through the Word may be one in him , and the Father always heareth him . Joh. 11. 42. Now I find ( blessed be God ) that through the Word I do believe in Christ . 2. Effectual Calling . 1 Cor. 1. 9. 26. 30. God is faithful by whom ye were called — Ye see your calling — Ye are in Christ Jesus . Now through mercy I find God hath called me out of darkness into his marvellous light , he hath called me to the knowledge and Faith of Christ . 3. Walking after the Spirit and not after the Flesh . Rom. 8. 1. It is not said , they that are in Christ have no flesh in them , but they walk not after the flesh . 4. Christs giving us his Spirit is an evidence that he abideth in us . 1 Joh. 3. 24. Now I find by the fruits of the Spirit mentioned , Gal. 5. 22 , 23. that God hath given me his Spirit , and also by my being able to cry Abba Father . Gal. 4. 6. 5. Crucifying the flesh with the affections and lusts thereof . Gal. 5. 24. that is , our corrupt nature , with the works thereof mentioned v. 19 , 20 , 21. The flesh and lusts thereof is Crucified , when so subdued that it doth not reign . Rom. 6. 6. which I find , blessed be God. 6. Keeping Christs word . 1 Joh. 2. 5. which I desire and endeavour . The Comfort and Priviledge flowing from hence is , that I am , 1. Free from Condemnation . Rom. 8. 1. 2. Assured of Glory . Col. 1. 27. 1 Joh. 5. 12. 3. Interessed in Christs Wisdom , Righteousness , Sanctification , and Redemption . 1. Cor. 1. 30. 4. Interessed in all Spiritual and Heavenly blessings . Eph. 1. 3. 5. Compleat in him , though imperfect in my self . Col. 2. 10. Evidences that God is my God. 1. My being in Covenant with God. Wherein the great blessing promised is , that God will be our God. Heb. 8. 10. and my being in Covenant is evidenced to my Soul by my coming to , and closing with Christ the Mediator of the Covenant ; for he promiseth to make an Everlasting Covenant with such as come to him . Isa . 55. 3. 2. My engaging my heart to approach to God. Jer. 30. 21 , 22. 3. My being one of Gods Servants , as before . Isa . 41. 9 , 10 : Thou art my Servant — I am thy God. 4. The Law of God in my heart , and my delight to do the will of God. Jer. 31. 33. Ps . 40. 8. 5. My fear of God. Jer. 32. 38 , 39 , 40. which fear is discerned by eschewing and departing from evil . Job . 1. 1. Prov. 16. 6. 6. My choosing the Lord for my God. Ps . 16. 2. and voluntary giving up my self to him , to obey his voice and keep his ways . Deut. 26. 17 , 18 , 19. Jer. 7. 23. 7. My willingness to leave earthly Enjoyments at the call of God , setting loose to the world , looking upon my self as a Stranger and Pilgrim on the Earth , and preferring and seeking Heavenly things above Earthly . For God is not ashamed to be called their God that are , and do thus . 11. 13 , 14 , 15. 16. Hence I infer for my Comfort . 1. Gods Audience of my Prayers . Mic. 7. 7. 2. Gods presence with me in all Conditions . Isa . 43. 1 , 2 , 3. 3. A supply of all my wants . Ps . 23. 1. 4. Strength and Assistance to all Services or Sufferings . Isa . 41. 10. 5. He will be my God and Guide for ever . Ps . 48. 14. 6. He will Pardon my sins , and not forsake and cast me off . Mic. 7. 17 , 18 , 19. 1 Sam. 12. 20 22. Jer. 51. 5. And I Charge it on my self , as my Duty , 1. To walk humbly with God. Mic. 6. 8. 2. To seek him early . Ps . 63. 1. 3. To praise and exalt him . Ps . 116. 28. 4. To Love him above all with all my heart . Deut. 6. 5. 5. To turn to him when ever I shall depart from him . Hos . 12. 6. 6. To trust in him continually for all things . Psal . 18. 2 — 91. 2. Yea in times of greatest danger , distress , and fear . Psal . 31. 13 , 14. Ps . 42. 11. 1 Sam. 30. 4. 6. Evidences of Gods Love to my Soul. 1. His drawing of me to Christ . Jer 31. 3. Whom God drawes he Loveth with an everlasting Love. Now I find that God hath drawn me , because my Soul is come to Christ , and goeth dayly to him , and no man can come to Christ except the Father draw him . Joh. 6. 44. 2. His giving me Faith. He loveth those that through the Word believe in his Son , even as he loveth his own Son. Joh. 17. 20. 23. 3. God Loveth those that Love him , and that Love his Son Jesus Christ . Prov. 8. 17. 1 Joh. 4. 19. Joh. 14. 21. — 16. 27. I find that God hath given me an heart to Love him , and his Son Jesus Christ . 4. A Principle of Spiritual life infused into my Soul , whereby I live to God is an Evidence of Gods Love to me . Ezek. 16. 6. 8 Eph. 2. 4 , 5. 5. God Loveth not only the Righteous . Ps . 146. 8. but such also as follow after Righteousness . Prov. 15. 9. which through grace I find he hath caused me to do . My Comfort in this is , that this is an everlasting Love. Jer. 31. 3. Joh. 13. 1. Nothing shall separate me from it . Rom. 8. 38 , 39. No not my Sins . Ps . 89. 30 , 31 , 32 , 33 , 34. Though the Mountains and hills depart , his loving-kindness shall not depart . Isa . 54. 10. Admire and Adore this Love Oh my Soul. 1 Joh. 3 , 1. Evidences of Gods accepting my Person , and Services . This enquiry is necessary . 1 st . Because both work and Person must come to judgment . 2 Cor. 5. 9 , 10. 2 ly . Though it be a mercy to have our Service accepted of the Saints , Rom. 15. 30 , 31. Yet the main thing we should labour for , is to be approved of God ; 2 Tim. 2. 15. For the approbation of men without the acceptation of God is little worth . 2 Cor. 10. ult . Evidence . 1. Isa . 56. 6 , 7. There the Lord promiseth to accept their Burnt-Offerings , and Sacrifices upon his Altar ( that is , all their Services which they perform in Christs Name , who is called an Altar Heb. 13. 10. and who was Typified by the Altar under the Mosaical Law ) who joyn themselves to the Lord , to Love and serve him , and keep his Sabbath , and take hold of his Covenant : Even to every such Person he promiseth acceptation of their Services signified by Burnt-Offerings , and Sacrifices . Now blessed be God , he hath enabled me by grace in some measure thus to do . 2. Rom. 14. 18. He that in these things serveth Christ , is acceptable to God. In these things , i. e. in Righteousness , Peace , and joy mentioned v. 17. Here I see that when in obedience to Christs Command , and in discharge of the work , and Calling I have been called to by Christ , I endeavour by Preaching , Writing , Conference , private Instruction , to beget or promote Righteousness , Peace or joy in the Holy Ghost , I am accepted of God. 3. Act. 10. 35. In every Nation he that feareth God and worketh righteousness is accepted of him . We then work righteousness when we work that which God commands us . Ps . 119. 172. All thy Commandments are righteousness . This I endeavour . 4. Gen. 4. 7. If thou doest well , shalt thou not be accepted ? Then we do well when we serve the Lord faithfully . Mat. 25. 23. and when we shew Love to our Neighbour . Jam. 2. 8. whereof I have the Testimony of my Conscience . Evidences of Eternal Life . God hath out of his free grace ( blessed be his Name ) given me good hope of Eternal Life from these Scriptures : 1. Joh. 3. 16. Whosoever believeth in Christ shall not perish , but have everlasting life . This promise hath oft refreshed and satisfied my Soul , when I have been Communing with my own heart about the grounds of my hope of Eternal Life . For I find that God hath given me an heart to believe in Christ ; and the promise is , Whosoever believeth , without any exception of the greatness , frequency , or long continuance of our sins ; when I have been unable to work the works of God , I have found an heart to believe . 2. 2 ▪ Sam. 23. 5. Although my house be not so with God , yet God hath made with me an everlasting Covenant ordered in all things and sure ; for this is all my Salvation , and all my desire although he make it not to grow . Here I observed , 1 st . That being in Covenant with God is a sufficient ground to hope for Salvation . This is all my Salvation , he hath made with me an everlasting Covenant . 2 ly . The sinful infirmities and miscarriages of the Servants of God , should not discourage them from hoping in God for Eternal Salvation by vertue of his Covenant . David had been guilty of several miscarriages , besides his great failing in the matter of Uriah , as unbelief . 1 Sam. 27. 1. dissimulation and lying to Achish . v. 10. Unkind if not unjust dealing with Mephihosheth , in giving away half his Estate upon a false Accusation of Ziba . 2 Sam. 19. 27 , 28 , 29. &c. Yet in a dying hour he relieth on God for Salvation , notwithstanding his miscarriages , by vertue of the Covenant . Although my house be not so with God ( he includeth himself as the chief part of his house , although he had not so walked in his house with God as God required ) yet this is my Salvation God hath made with me an everlasting Covenant . 3 ly . Though he did not see the growth or accomplishment of several promises , in the Covenant , yet he is not dismayed or beaten off from hoping for Salvation , but saith , this is all my Salvation , although he make it not to grow . Enquiring with my self what ground I had to hope that this Covenant was made with me , I was satisfied from Isa . 55. 3. Where I find those that come unto Christ are taken into Covenant , and enjoy the same promises and mercies that God gave to David . 3. Joh. 17. 2. Thou hast given him power over all flesh , that he should give eternal Life to as many as thou hast given him . Enquiring what ground I had to believe that I was given to Christ , I was satisfied from Joh. 6. 37. All that the Father giveth me shall come to me . Our coming to Christ is an Argument that we are given to Christ by the Father , because all such , and none but such come to Christ . v. 37. 44. 65. I was further Confirmed from Joh. 17. 9 , 10. Where Christ gives this Character of such as are given to him , that he is glorified in them , and I find through mercy that the Lord hath inclined my heart to glorifie him . 4. Joh. 10. 27 , 28 , 29. My sheep hear my voice , and I know them , and they follow me , and I give to them eternal Life , and they shall never perish , neither shall any man pluck them out of my hand . My Father which gave them me is greater than all , and no man is able to pluck them out of my Fathers hand . Here I observed , 1 st . That the Lord Jesus hath promised to give unto his sheep Eternal life ▪ 2 ly . He undertaketh for them for the time to come , that they shall never perish . They shall not perish by their own sins ( as unbelievers and unregenerate men do Joh. 8. 24. 2 Pet. 2. 12. ) neither shall any person or temptation from without draw them off from Christ . 3 ly . The Lord Jesus gives his sheep a two-fold Argument to assure them that they shall not perish , either by their own corruption , or by any force or allurement from without . 1 st . He holds them in his hand , i. e , he keeps and preserves them by his power . 2 ly . His Father who is greater than all keeps them by his power also . The Comfort of this depending on the qualification of the persons to whom this promise is made , namely the sheep of Christ , I considered what evidence I had that I was one of Christs sheep . And I saw 1 st . That Christs sheep are such as hear his voice , and follow him . Now I found that my heart had Answered the Call of Christ in the Gospel , when he hath called , Look unto me , and be ye Saved ; Come unto me all ye that labour & are heavy laden ; and moreover that I do endeavour to follow his example , and to walk as he walked when he was in this world . 2 ly . I saw that by his sheep he meaneth such as do believe on him , because he proveth the Jews were not his sheep , because they did not believe on him . ver . 26. 3 ly . I found those evidences of the Lords being my Shepherd which David mentioneth , Ps . 23. viz. his often restoring my Soul when I have fallen . His leading me in paths of Righteousness for his Names sake . If the Lord be my sheepherd then I am one of his sheep . 4 ly . my returning to Christ through grace is an argument that he is the sheepherd of my Soul. 1 Pet. 2. 25. 5 ly . Visiting the sick and feeding the hungry , are the marks of Christs sheep . Math. 25. 33 , 35 , 36. 5. Ps . 84. 11. God promiseth glory to them that walk uprightly , and I find God hath given me an heart to walk uprightly . In a sickness not knowing but death might be approaching , I considered what promises I could rest on for salvation , and among others God enabled me to stay , on , Isa . 57. 2. He shall enter into Peace , they shall rest in their beds , Each one walking in his uprightness . These are my Evidences of etarnal life . God having given me good hope , through grace , of eternal life , I set my self to consider what duties this called for , and God put into my mind , which I resolve by the help of his grace to practise . 1. To bless and praise God for this mercy . 1 Pet. 1. 3 , 4. Col. 1. 12 , 13. 2. To mortifie daily uncleanness , inordinate affections , evil Concupisence , Covetousness , and all other sins , Col. 3. 4 , 5. 3. To carry my self towards all men especially towards my near relations as an Heir of eternal life and glory . 1 Pet. 3. 7. 4. To walk worthy of the Lord. 1 Thes . 2. 12. How that is to be done is expressed Eph. 4. 1 , 2 , 3. Col. 1. 10. 5. To purifie my self as God is pure , 1 Joh. 3. 3. which implies purity of heart , Math. 5. 8. purity of words in discourse ; for every word of God is pure , Prov. 30. 5. and so must ours be also , Eph. 4. 29. Zeph. 3. 9. purity of life , 1 Pet. 2. 22. 6. To Serve God and to serve him in a gracious and Godly manner , Heb. 12. 28. 7. Not to fear them that can kill the body , Luk. 12. 4 , 32. Nor fear the want of outward things , ver . 31 , 32. 8. To rejoyce in hope of this Glory in the midst of worldly troubles , Rom. 5. 2 , 3. 1 Pet. 1. 3 , 6. 9. To keep the full assurance of hope to the end of my days by Continuing diligent in Ministring to the Saints , Heb. 6. 10. 11. Thus have we given the Reader some account of this Eminent Saint and Servant of Jesus Christ , such was his holy and heavenly life ; Thus walked he both in the fear of God , and in the Comfort of the Holy Ghost : Thus laboured he to approve himself to God , to others and to his own Conscience : Thus answered he his profession , ran his race , and pressed forward to the mark . Upon the equal and impartial view whereof , though the design of these pages be only Ostendere , and not Ostentare virum , yet I can scarce forbear to say , He hath left such a Name and character behind him as may worthily commend him , both as a Christian and a Minister to the observation , Honour and Imitation of most , if not All that read him . What remains is only to apply him to the following funeral Text as a more than ordinary Instance of the truth thereof . And whoso considers the manner of his life may with little doubt conclude his Victory over death , It was before mentioned that he hath left behind him some Manuscripts worthy of the press : some of which he entitles , The best Interest ; A Treatise of Glorifying God : The cure of the fear of Death . All which he well understood , not only by Speculation but by Experience . He who had gained the best Interest , and could upon good ground say , My Beloved is mine , and I am his ; He who aimed at the best End and industriously pursued it , viz. the Glory of God , was doubtless so fortified with the grace , Consolation and Covenant of God , as to triumph over the King of Terrors . Having the testimony of his Conscience that in Integrity and Sincerity of heart he had fulfilled his general and particular calling , and served his generation by the will of God , and having the assurance of Gods Holy Word , for his reward in a better World , It was no difficulty to him to die . He was so far above the fear of Death , that he seemed altogether unconcerned at it , as to the terror of it or danger after it , both in sickness and in health . In his perfect health , Considering the evil of the day he lived in , he would often say , It is a good time to die . I am content to live , and willing to die . To me to live is Christ ; I have no other design of life then to serve Christ . He breathed out with Greg : Turon . Domine , siad huc Populo tuo sim necessarius , fiat Voluntas tua . Desidero quietem , non recuso laborem . If God hath further Service for me to do . I am content to live , else I rather choose to die . Such clear apprehensions he had of the Glory of Heaven , and such full assurance of hope thereof , that , as he expressed himself to his Friend , he looked upon all that this world can afford as dross and dung compared with it . As death was not terrible so neither was it unexpected to him . He presaged it long before it came . He told his Friend , conversing with him more than a year before he died , that he had apprehensions that he should not long live ; and that for some time past , God had inclined his heart to study how a Christian might get above the fear of death : And what he found to be his strength and Consolation against that last enemy , he had digested into method , and for his own and others use Committed it to writing , and had almost finished it , and did then lay an obligation upon his friend in case he did Survive him to perform the last office for him , and commended to him for his Subject 1 Cor. 15. 57. as the testimony of his affectionate and hearty thanksgiving unto God who gave him the Victory over the fear of Death , through Jesus Christ our Lord. This was no vain presage ; though yet he had a Strong constitution of body , which he had used with all temporance and Sobriety , and was then in his full strength , and the maturity of his age , Scarce declining from his state of Consistency . His natural temper did somewhat incline him to feaverish diseases . A feaver having Commission from God seised on him , Aug. 31. This Visitation of God ( as all former ) he accepted with all Patience and Submission , Casting himself on the care , and resigning himself up to the will of his Heavenly Father . His disease encreasing and strength declining , he told some about him , that he had some apprehensions he should , and desires also if God pleased , to have died a Martyr , but now he thought he should not . Adding withal , God is wiser than I , and knoweth my weakness . Discharging his dying office by grave exhortations and encouragement to Serious Religion and Suffering for it , which he especially applied to his only Child ; Owning and professing his Nonconformity to the last , as judging himself obliged thereto in Conscience towards God ; Blessing God for his invaluable Gift of Jesus Christ to the children of men ; Blessing God who had called him to the honourable employment of the Ministry of the Gospel , and had enabled him to be faithful therein , and encouraged him with his presence and blessing under all the difficulties thereof ; Blessing God who had lifted him up above the fear of Death ; Rejoycing in the peace and testimony of a good Conscience and hope of the Glory of God , after 10 or 11 days conflict with his disease ( which after some hope of recovery very suddenly and unexpectedly seised his head , ) He quietly slept in the Lord , Sept. 10. 1680. in the one and fiftieth year of his age . This being the blessed exit of this Eminent Saint , methinks I hear him say to those he left behind , as his dying Saviour to the daughters of Jerusalem : Weep not for me , I have died in peace , am entred into peace , am at rest in my bed , have passed through Jordan and am come to Canaan . I am beyond sin , and sorrow , and trouble and labour , am come to the Heavenly Jerusalem , to an innumerable company of Angels , and the spirits of just men made perfect , and to Jesus the Mediator of the New Covenant , to that Eternal Sabbath that remains the people of God. Weep not for me . And doth he not also add , weep for your selves ? You shall see my face no more , you shall enjoy communion with me no more , you shall hear my voice no more , I shall despense the Gospel to you no more . Ye shall come to me but I shall return to you no more . O what is the meaning of this dark providence , that in such a day as this , God should call from his work one so fully instructed , so willingly zealous to serve him and his Church in the Gospel of his Son. Whether God hath done this in his just displeasure for the unprofitableness , unthankfulness , and itching ears of those that enjoyed so precious a blessing : Or whether to warn us of some approaching dreadful judgment from which he hath hid this and other his holy Servants in their graves : or whether both ; it concerns us seriously to consider , and upon either account he may say to us , Weep for your selves . We read , 2 King. 13. 20 , 21. Elisha died and they buried him , and the bands of the Moabites invaded the land at the Coming in of the year . And it came to pass as they were burying a man , that behold they Spied a band of men , and they cast the man into the Sepulchre of Elisha ; and when the man was let down and touched the bones of Elisha , he revived and stood upon his feet , and Judg. 16. 30. The dead which Sampson slew at his death were more than them which he slew in his life . In allusion to which I conclude with this wish , God avert the bands of the Moabites ; but would to God the dead in sin would apply their dead hearts to the Sepulchre of this dead Prophet , that at the touching of his bones they might live , and that the providence of his death may be more effectual to the mortifying of sin , in Survivers than all the labours of his life . Mors Triumphata ; OR THE SAINTS VICTORY OVER DEATH ; Opened in a FUNERAL SERMON Preached upon the occasion of the Death of that Eminent Servant and Minister of Jesus Christ Mr. Owen Stockton , M. A. Sometimes Fellow of G. and C. Colledge in Cambridge ; afterward Preacher of Gods Word at Colchester in Essex . By John Fairfax M. A. Hos . 13. 14. I will ransom them from the power of the Grave : I will redeem them from death : O Death , I will be thy Plagues ; O Grave I will be thy Destruction . London , Printed for T. P. 1681. THE SAINTS VICTORY OVER DEATH , Opened in a FUNERAL SERMON Upon the occasion of the Death of M r. OWEN STOCKTON . 1 Cor. 15. 57. But thanks be to God who giveth us the Victory through our Lord Jesus Christ . SO soon as Sin entred into the world , Death the King of terrors , being therewith Armed , began its Reign ; and hath Reigned not only from Adam to Moses over the race of Mankind , but even to this day . And as a Merciless , Cruel , insatiable Tyrant affrights the world , making horrible Slaughters , not at the rate of Saul and David who slew their Thousands and their ten Thousands ; but Death slayeth Universally beyond number , from the Infant to the Aged , from the dunghil to the Throne ; sparing neither Age nor Sex , neither base nor Honourable , neither great nor small , neither Sacred nor Prophane . The Cry of this misery of man being very loud reached up to Heaven , and entred into the Ears of God that made him : who heard , regarded and pitied ; and in infinite mercy Ordained and Commissioned his own , and Only Son the Lord Jesus Christ to be a Prince of Life , and Captain of Salvation to miserable men , to Redeem a remnant from the Terror , Power , and Tyranny of this All-devouring , All-destroying Enemy . The Son of God readily accepts this honourable Office , and accordingly cometh down from Heaven , and becometh Incarnate among the Sons of men to discharge it . And girding his Sword upon his thigh in his Majesty he rode prosperously , and his right hand taught him terrible things . Having first trampled under his feet the forlorn hope of the Enemy , Poverty , Hunger , Thirst , Labour , Weariness , Griefs , Persecutions , Mockings , Buffetings , Scourging , and acutest Pains ; he forthwith enters into the very Region of Death , the Land of Darkness Encounters , Disarmeth , Overcometh , and Destroyeth the King of Terrors in his own Territory , the Grave ; leading Captivity Captive ; and Triumphing in a powerful and glorious Resurrection . The vertue and benefit of which Victory he Communicates to all his followers , the noble Army of Conflicting Saints listed under his exalted Banner . In token whereof the Graves were opened , and many bodies of Saints which slept arose , and came out of their Graves after his Resurrection . Mat. 27. 52 , 53. This glorious Conquest is the Apostles comfortable Argument throughout this Chapter . Where he first Asserts and proves the Resurrection of Christ , to vers . 20. Concluding , Now is Christ risen from the dead . From whence he infers , proves , and illustrates the Resurrection of the Saints , with the order and manner thereof , from vers . 20 — to 55. In the Faith and Contemplation whereof he cannot contain himself , but breaketh forth into this triumphant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . boldly challenging , daring , defying , and out-braving Death . vers . 55. 56 , 57. O death where is thy sting ? O grave , where is thy Victory ? The sting of death is sin , and the strength of sin is the Law. But thanks be to God , who giveth us the victory through our Lord Jesus Christ . In which last words ( the Subject to be discoursed on ) there are four things observable ; The Enemy , The Victory , The Victors , and the Triumph . 1. First , The Enemy , which is supposed in the Text , but expressed in the Context , ver . 55 , 56. viz. Death Armed by sin , strengthned by the Law. 2. Secondly , The Victory over this Enemy , that is , The destruction of Death as to its terror and power . 3. Thirdly , The Victors , who are Christ first , and with him all that are Christ's . ver . 23. Every of whom shall be made alive in his own order , Christ first , afterward they that are Christs . All that Harvest whereof Christ is the First-fruits . vers . 20. 4. Fourthly , Th● Triumph ; Thanks be to God. The three former we will sum up in this Doctrinal Proposition . Doctr. Believers are victorious over Death through Jesus Christ . From whence the fourth will be inferred by most just and due Consequence , Thanks be to God. In speaking to which , that we may the more commend and magnifie the Victory , we will , First , Represent to you the Enemy over which the Victory is gotten , viz. Death . Corporal death , for as is the Resurrection such must be the Death . The Resurrection which the Apostle here argueth is of the body . vers . 35. How are the dead raised up ? And with what body do they come ? vers . 44. It is sown a Natural body , it is raised a Spiritual body . And vers . 53. This corruptible must put on Incorruption , and this mortal must put on Immortality . Such therefore must be the Death : Concerning which as an Enemy take this account . 1. It is a spoiling Enemy . That devests a man of all his wordly Enjoyments , Houses and Lands , Gold and Silver , the fruits of the Earth , the encrease of Corn and Wine , the pleasures of the flesh , sensual delights , the light of the Sun , Society with men , Conversation with friends , the Comfort of Relations , Husband , Wife , Father , Mother , Sons and Daughters , Brethren and Sisters , How sweet , near and dear are these to the Living ? But when Death cometh it spoils him of all , and puts an utter , and everlasting end to his use and enjoyment of them , and turneth him naked out of the world . Psal . 49. 16 , 17. Be not thou afraid when one is made rich , when the Glory of his house is encreased . For when he dieth he shall carry nothing away : his glory shall not descend after him , and vers . 19. They shall never see light . Which our Saviour exemplifieth in a Parable Luk. 12. 16. to vers . 20. The rich mans ground brought forth plentifully , till he said to his Soul , Soul , thou hast much goods laid up for many years , take thine ease , eat , drink , and be merry . But the sad tidings of Death are next brought him , This night shall thy Soul be required . And what is the Consequence ? Whose shall those things be which thou hast provided ? Not thine , be sure . All thy interest in them is lost for ever . It was Hezekia's Lamentation when it was told him . that he should die , Isa . 38. 11. I shall behold man no more with the inhabitants of the world . And as Death spoils a man of all his possessions , so also of his projects before him , Ps . 146. 4. His breath goeth forth , he returneth to his Earth ; in that very day his thoughts perish : And of all his hopes too . Job . 27. 8. What is the hope of the hyprocrite , though he hath gained , when God taketh away his Soul ? Death is a spoiling Enemy . 2. It is a Surprising enemy . It cometh upon a man as a thief in the night , 1 Thes . 5. 2. when he little dreameth of it , and taketh him as a snare , Eccl. 9. 12. Man knoweth not his time — As the birds are caught in the snare ; so are the Sons of men snared by death in an evil time when it falleth suddenly upon them . Every one may say as Isaac , Gen. 27. 2. I know not the day of my death . At an hour when ye think not , saith Christ the Son of man cometh , Luk. 12. 40. The man we mentioned even now , was confident of many years before him , and promised himself a merry long life , Luk. 12. 19. yet ver . 20. He that knew said to him , Hac Nocte : This night thou must die . Who knoweth what shall be on the morrow ? or what a day may bring forth ? Nemo tam Divos habuit faventes , Crastinum ut posset sibi polliceri . Was not Nabal in his plenty Jobs Children in their feasting , Nadab and Abihu in their offering Herod in his pride , Belshazzar in his cups , Zimri and Cozbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. surprised by this Enemie ? 3. It is a destructive Enemy . Destruction and Death are joyned together , Job . 28 22. yea this is the very name of Death , Ps . 88. 11. shall thy loving kindness be declared in the grave ? or thy faithfulness in Destruction ? Ps . 103. 4. who redeemeth thy life from Destruction , i. e. death . A dead man is reduced to his first principle , the Earth , The body returns to the dust from whence it came , and this is turning man to Destruction . Ps . 90. 3. If a man were Surprised and spoiled of all that he had without him , and should yet escape with his life , though naked , it were a sore evil , yet such as might be endured ; a great loss , but such as might be repaired . But Death spoils a man of himself ; taketh down the goodly frame and Constitution of ; Nature Cuts a man asunder , and divideth Soul from body . God taketh away his Soul , Job . 27. 8. Her Soul was in departing , for she died , Gen. 35. 18. Thy Soul shall be required , Luk. 12. 20. So as no ground of hope is left to a dying man. Life is a fundamental Being , Take away that and ye take away all . The dead are not , Joseph is not , Gen. 42. Lo , he was not , Ps . 37. 36. Job . 14. 7 , 8 , 9 , 10. There is hope of a tree , if it be cut down that it will Sprout again , and that the tender branch thereof will not cease . Though the root thereof wax old in the Earth , and the Stock thereof die in the ground , Yet through the sent of water it will bud , and bring forth boughs like a plant . But man dieth and wasteth away ; Yea man giveth up the Ghost , and where is he ? and ver . 14. If a man die shall he live again ? 4. It is a certain , unavoidable Enemy . There is no defence to be made against it , no humane power can withstand it , no fortification of the body by utmost art can prevent its entrance ; either by some violent storming , or Successive batteries , or longer seige it wil prevail against the Stoutest defendants . Psal . 89. 48. What man is he that liveth and shall not see death ? shall he deliver his Soul from the hand of the grave ? The young , the strong , the healthful , the wise , the rich , the honourable ; All have fallen , and shall fall under the power of this irresistible enemy . The experience of five thousand years and upwards , which the world hath had , is enough to Convince all the Living that they shall as certainly die as that they have been born . 5. It is an abhorred Enemy . Against which Nature relucts with the greatest passion , and from which it fleeth with greatest aversation It will never be reconciled to that which dissolveth the nearest and most intimate union between Soul and body ; which taketh in pieces the curious Workmanship , defiles the Glory , and stains the beauty of the goodliest body , which turns the lovely body into a loathsome Carkass , resolves it into corruption and putrefaction , and gives it to the worms for meat . No Antipathy greater than between Nature and Death . Skin for Skin , and all that a man hath will he give for his life . Job . 2. 4. 6. It is a formidable enemy , that affects a man with fear and terror . We read , Ps . 91. 5. — the terrour by night , that is Death . Job . 24. 17. — the terrours of the shadow of Death . Psal . 55. 4. — the terrours of Death , and Job . 18. 14. It is called the King of Terrors . i. e. The chief of Terrours . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Saith the Judgment of Nature , of all terribles the most terrible . This is Consequent upon the former . It being a Spoiling , surprising , destroying , irresistible , abhorred enemy , It must needs be very terrible . What a terror possesseds the Egyptians , when Death entred in at their doors , and slew their first born . Exod. 12. 30 , 33. They were so affrighted that even Pharoah rose up in the night , he and all his Servants , and all the Egyptians , and there was a great cry in Egypt ; for there was not an house where there was not one dead . — They said , we be all dead men . It is a threatning denounced by God , Deut. 28. 65 , 66 , 67. The Lord shall give thee a trembling heart . Why ? Thy life shall hang in doubt before thee . And thou shalt fear day and night , and shalt have no assurance of thy life . In the morning thou shalt say , Would God it were Even ; and at even thou shalt say , Would God it were morning , for the fear of thine heart wherewith thou shalt fear . The apprehension of this affrighted Gideon a mighty man of valour , till the Lord encouraged him and said to him , Fear not , thou shalt not die , Judg. 6. 23. At this the King ( Belshazzars ) Countenance was changed and his thoughts troubled him , so that the joynts of his loins were loosed , and his knees smote one against another , Dan. 5. 6. And who that is but a natural man , doth not experience trembling and astonishment at the approach and sight of Death ? yea many times at the very thoughts . of it ? The world of men doth generally bear witness to that which is written , Heb. 2. 15. that through fear of Death , they are all their life time Subject to bondage . There are two things , ( both in the context ) which make Death so terrible . 1 st . Sin , which the Apostle calleth the Sting of Death . It was by sin that death entred in the world , and it is by Sin that death reigneth in the world . The poison of the Serpent is in his sting , and the power of the Serpent is in his sting . So the poyson of Death is in sin , and the power of Death lieth in sin ; without which though it killeth it cannot hurt . This is the only weapon wherewith Death is Armed against the Children of men , but it is a deadly one . That is a dreadful threatning indeed which our Saviour denounceth against the Jews , Joh. 8. 21. Ye shall die in your sins . According to what the Lord had before spoken by his Prophet , Ezek. 18. 24. In his trespass that he hath trespassed , and in the sin that he hath sinned , in them shall he die . It is our sad case that we are born in sin , and worse that we live in sin , but Oh! how dreadful and miserable to die in sin , in a state of sin , in the guilt of sin , under the reign and power of sin , in the arms and embraces of sin . Sin being the transgression of a righteous Law , the violation of infinite Holiness and Justice , and rebellion against Divine Majesty and Authority , it always hath demerit and guilt consequent upon it , which obligeth and bindeth the sinner to undergoe that punishment which is naturally due to it . Which punishment is Death , Rom 1. 32. — they which Commit such things are worthy of death . Thus sin becomes the weapon or sting of Death , by which it hath power to destroy . Death cometh upon the Sinner as a bailiff or Sergeant from the Judge with warrant to apprehend and bring the Sinner to give account ; or as an executioner to take vengeance , to pay the Sinner the just wages of his sin , for the reparation of a broken Law , for the satisfaction of offended Justice , for the Declaration of Divine hatred , and displeasure against sin , and for the manifestation of Gods Glorious power and wrath against the guilty . And what a terror must Death needs be when it appears in this shape , and armed with this sting ! Know O presumptuous and secure Sinner ; Though wickedness be now sweet in thy mouth and thou hidest it under thy tongue : Though thou swallowest down deliciously thy forbidden morsells of sensual pleasure and worldly gain , yet this meat will soon be turned in thy bowels , and become the gall of asps within thee . At last , at death , it will bite as a serpent , and sting like an adder . What horrour will fill thy soul when approaching Death shall awaken thy sleepy Conscience , as oft times it doth , and thy awakened Conscience shall charge thee with thy inexcusable transgression of a Righteous Law , thy gross neglect of Commanded duty , thy industerious provision to satisfie the flesh , thy ready compliance with the call of temptations , thy irreparable loss of precious time . Thy hypocritical dealing with God in Covenant , the Stopping of thine eares at the voice of Conscience , the shutting of thine eyes against the light of Scripture , the hardening of thy heart against the motions of the Spirit , thy unbelieving refusals of an offered Saviour , thy unprofitable misimprovement of means of Grace , thy unthankful abuse of the mercies of God , and obstinate incorrigibleness under his Judgments , with many other instances of multiplyed and aggravated sins through a long life . Whence will arise dismal apprehensions of the wrath of an offended God , a certain fearful expectation of Judgment to come , and a pre-occupation of eternal torments and everlasting burnings . This is that sting of Death , the weapon wherewith it is armed against thee , wherein Consists its power , and by which it is so terrible . 2. Add to this the strength which this sting hath from the Law. For saith the Apostle . The strength of sin is the Law , and that two ways . 1 st . As the Law discovers and convinceth of sin . Rom. 5. 13. Sin is not imputed where there is no Law. Men are not prone to charge themselves with sin , where there is no Law , therefore , Gal. 3. 19. the Law was added because of transgressions , that is , to make transgressions appear . Hence we read , Rom. 3. 20. By the Law is the knowledge of sin , and Rom. 7. 9 , 13. I was alive without the Law once , in my own opinion , but when the Commandment came , Sin revived and I died I was convinced I was in a state of Sin and death . and v. 13. Sin by the Commandement becomes exceeding sinful . Thus sin as the sting of Death is strengthned by the Law , while men thereby are more cleerly and fully convinced of it , and the greater the conviction is , the sharper is the sting . 2 ly . As the Law Curseth and condemneth the sinner . Gal. 3. 10. Cursed is every one that continueth not in all things , which are written in the book of the Law to do them . hence as before , Rom. 7. 9. When the Commandment Came. I died . and 2 Cor. 3. 7. The Law is called the Ministration of death . The Law binds the sinner over to the Judgment of the great day . It holds him fast under his guilt without hope of pardon , passeth sentence of Condemnation upon him , and begins the execution by wounding the Spirit , terrifying the Soul with pre-apprehensions and foretasts of the wrath to come . The sum of the terror of Death , is this . Approaching death awakeneth the secure Conscience ; Awakened Conscience charged with the guilt of sin ; This sin is strengthened with a Convincing cursing Law ; The dying wretch seeth his day of sensual delights and pleasures , his day of worldly gains and purchases , his day of Carnal fellowship with men , and especially his day of Grace and mercy with God , passing away ; finds his Spirit fainting , his heart and flesh failing , anguish and pangs taking hold of him , and his soul forthwith to be Required , Apprehended , Arrested , Summoned and haled out of his body , from all freinds , means helps and hopes , to appear naked before God the Judge of all men , to give an account of a sinful life , and to receive a righteous doom , viz. Depart from me ye Cursed into everlasting fire prepared for the Devil and his Angels and ; then to go away into everlasting punishment . At this what heart of man can contain and possess himself without fear ? Who but must be appalled , confounded , amazed , terrified ? Knowing the terror , saith St. Paul , 2 Cor. 5. 1. Speaking of this appearance and account . Felix trembled , saith St. Luke , Act. 24. 25. When he heard of Judgment to come . It is a fearful looking for of Judgment and fierie indignation , saith the Author to the Hebrews , chap. 10. 27. and a fearful thing to fall into the hands of the Living God. ver . 31. Thus have we represented the Enemy Death , in its power and pomp as it reigneth over the fallen Sons and Daughters of Adam , which appears so terrible , that woe be to those that fall under the power of it . 2. We will now shew you this Enemy fallen and overcome before Believers . Believers are Victorious over Death . Object . But saith Natural Carnal reason , Is not this a great Paradox ? who will believe it ? One Enoch indeed was translated that he should not see Death ; and Elijah went up to Heaven in a fiery Chariot . But else the Patriarchs , and Prophets , and Apostles , and all the Saints in their Successive generations have yielded up to Death . And doth not every day bear witness ? Are we not all here this day lamenting a very holy and Eminent Saint , and Servant of Jesus Christ fallen by the stroke of Death ? Where then is the Victory ? And How is Death overcome ? Answ . Notwithstanding all this , yet Verily Death is overcome . Not ut ne sit , but ut ne obsit . Not that it should not be , but that it should not be hurtful to believers , and this Victory consists in four things . 1. Death is disarmed to believers , that it cannot sting them . When death cometh it finds no sin in them unpardoned , no guilt remaining as an obligation unto punishment . He is overcome whose armour is taken from him wherein he trusted , Luk. 11. 22. Thus it is with Death . Where Sin hath no dominion , Death hath none ; for Death reigneth by Sin. Now as for the sins of believers , God ( to whom belongeth the forgiveness of sins ) saith , Isa . 44. 22. I have blotted out as a thick cloud , thy transgresons , and as a cloud , thy sins . Jer. 31. 34. I will forgive their iniquity , and I will remember their sin no more . Numb . 23. 21. He hath not beheld iniquity in Jacob , neither hath he seen perversness in Israel . Mic. 7. 18 , 19. Who is a God like unto thee ? that pardoneth iniquity , and passeth by the transgression of the remnant of his heritage ? Thou wilt Cast all their sins into the depths of the Sea. Act. 10. 43. whosoever believeth in him shall receive remission of Sins . What God said to repenting and believing David , that he saieth to all believers . 2 Sam. 12. 13. The Lord hath put away your sin ye shall not die . Ye shall not die by the venemous sting of Death . This indeed is in effect the whole victory over death . This is the fatal mortal wound given to Death , and will in time be the very Death of Death ; and therefore the Apostle triumpheth over it on that account vers . 55. O Death , where is thy sting ? What Luther sometimes said to God , that may every Believer say to Death , Feri Domine , said he ; Strike Lord. Feri , mors , feri , may they say , Nam a peccatis absolutus sum . Strike , Death , strike , for my sins are pardoned . Thou mayest kill me , but thou canst not hurt me . 2. Death is overcome to Believers in that it cannot amaze them with despairing terrors . However it be to others , it is not to them the King of Terrors . Believers are freed from the bondage of the tormenting fear of Death . Heb. ● . 15. Though I walk through the valley of the shadow of death ( saith David ) Psal . 23. 4. I will fear no evil . Elijah makes request for himself that he might die . 1 King. 19. 4. The three Children valiantly yielded their bodies to the fiery fornace Dan. 3. 16. 28. Lord , now lettest thou thy Servant depart in peace , saith good old Simeon . Luk. 2. 29. Paul and Barnabas willingly hazarded their lives . Act. 15. 16. Paul had a desire to be dissolved . Phil. 1. 23. Those worthies Heb. 11. 35. would not accept deliverance . The Primitive Martyrs would hasten to the stake . Such Victory had they gotten of the fear of Death . The grant of their Pardon , and their discharge from Condemnation which God hath Sealed to them ; The peace of a good Conscience which they carry about with them ; Their apprehensions that their bodies are the Temples of the Holy Ghost , which he will never desert or neglect ; Their assurance of the faithfulness and power of God , into whose hands they commend their Spirit ; The fore-tasts of the sweetness of Communion with God , and Jesus Christ to be fully enjoyed in the other world ; Their faith , and hope of a blessed Resurrection to Immortality ; Their Evidences for Heaven : These are powerful Arguments which they improve against the fear of Death , and by the strength whereof they Triumph over it . Object . But for all this . Are not Believers afraid to die ? Was not Abraham afraid when he thought he should be slain ? Gen. 20. 11. Did not David complain , The terrors of death are fallen from me . Ps . 55. 4. Did not Hezekiah weep sore when it was said to him , Thou shalt die . Isa . 38. 1. And who almost is not afraid ? Answ . 1. There is a Natural fear of death , as it is the dissolution of the Compositum , a separation of Soul and Body which are so intimately united , which is not sinful . Believers are not free from this . Grace doth not destroy Nature . Nature will be Nature , and act its part even in the best of Saints . They who have the surest hope of Eternal life , and clearest Evidences of their Salvation , yea , and have an unfained longing and desire after the Heavenly state , have yet a natural aversness unto Death , and do rather endure than desire it . St. Paul saith for himself and other Believers , that though they knew , that if their Earthly house of this Tabernacle were dissolved , they had a building of God , an house not made with hands eternal in the Heavens ; and groaned earnestly , desiring to be clothed upon with their house which is from Heaven ; yet they had a natural Love of life , and abhorrence of death , and their groaning was not that they would be unclothed . 2 Cor. 5. 1 , 2 , 4. yea , our Lord Jesus Christ himself in whom was no sin , being found in fashion as a man , when he humbled himself and became obedient unto death , experienced this fear as the proper expression of his humane Nature . When his hour was come Mar. 14. 33 , 34. He taketh with him Peter , and James , and John , and began to be sore amazed , and to be very heavy , and saith , my Soul is exceeding sorrowful unto death . 2. There is a slavish , inordinate , sinful fear of death , which Believers overcome , and from which they are freed . It was one end of Christs death , that he might deliver his redeemed from fear of death , to which they were holden in bondage . Heb. 2. 15. To which yet some Believers are subject , yea , it may be All at sometimes , more or less . This ariseth from weakness of Faith , from want of assurance , from Conscience of lapses and contracted guilt , from neglecting to search their own hearts , from misapprehending and mis-judging their Spiritual state , from inordinate love to this life , and world , &c. for which they must blame themselves . Believers as such , so far as they are Believers , are victorious . Did they walk close with God , improve grace received , examine their own state wisely , and judge thereof rightly ; Did they take hold of the Covenant of God , live by Faith , meditate on the Promises , and apply them as their Portion , ( which becometh Believers ) they might and would get above the slavish fears of Death . In this method they might be ready to die , and fear no evil . When the Christian can say with David , Psal . 23. The Lord is my Shepherd ; he maketh me to lie down in green pastures ; he leadeth me besides the still waters , he restoreth my Soul , he leadeth me in the paths of righteousness ; He will then add also , Though I walk through the valley of the shadow of death I will fear no evil . 3. There is a despairing fear ; The presumptions of Hell , the pre-occupation of Torment , the fore-tasts of the wrath of the Almighty , the scorchings of the Lake that burneth with fire and Brimstone , that driveth the sinner past all hope , and overwhelms the Soul in hideous darkness , and horrible Confusions . Have there not been instances of some wretched guilty Souls going out of the body as the Devil out of the Demoniack Mar. 9. renting , and taring , and wallowing , and foming , and raging , and roaring again . And were it not for the Atheism , ignorance , infidelity , blindness , hardness , searedness , flattery , and delusions that are in the hearts of sinners , such instances would not be rare ; but it would be a wonder how any sinner could die in his sin , and in his wits too , from such a fear as this Believers are delivered . Though they may and do experience some measure of fears , yet God doth always support with some degree of hope , that they let not go all their hold of the Covenant of God. In a word , Believers are so far victorious over the fear of death , that if they understand their case aright they have no cause to be afraid of death , & when they are , they are more afraid than hurt . The Hornet having lost its sting , may threaten with its humming noise , but cannot prick the flesh : so death , where sin is pardoned , which is itssting , may afright with its horrid aspect , but cannot hurt . 3. Death is overcome to Believers in that it cannot hold them by its power . It is indeed the unalterable Law of Heaven that all must die : And accordingly Abraham , Isaac , and Jacob , and all the Patriarchs ; Moses and Samuel , and Isaiah , and all the Prophets ; Peter , and James , and John , and all the Apostles ; yea , all the Saints from Adam to this generation are fallen asleep , and shut up in their Graves . But shall the Grave always contain them ? Are they there kept in an everlasting Prison under locks , and bars that cannot be opened ? Did making the Sepulchre sure , Sealing the stone , and setting a Watch forbid Christs Resurrection ? No , surely . I went down ( saith Jonah , a Type of the Resurrection . ) to the bottoms of the Mountains the Earth with her bars was about me for ever ; yet hast thou brought up my life from corruption , O Lord my God. Jon. 2. 6. And though after my skin worms destroy this body , yet in my flesh shall I see God : whom I shall see for my self , and mine eyes shall behold , and not another , though my reins be consumed within me , saith Job . ch . 19. 26 , 27. Though the Saints be descended to the depths of the sea , and hid in the bowels of the Earth , and their bodies resolved into the farthest dust , and that dust dispersed to the four Winds , yet shall they be recovered and rise again . The Sea shall not contain the dead that are in it , nor the Graves the dead that are in them . Their scattered atoms shall be recollected and reared up again to a goodly body . Behold , there shall be a shaking , and their dry bones shall come together , bone to his bone , and lo , the sinews and the flesh shall come up upon them , and the skin shall cover them above ; And thus shall the Lord God say , Come from the four Winds , O breath , and breath upon these slain that they may live ; and the breath shall come into them , and they shall live , and stand up upon their feet . Ezek. 37. 7 , 8 , 10. This is it which the Apostle asserts here throughout the Chapter , concluding that then shall be brought to pass the saying that is written , Death is swallowed up in victory . Object . But what more victory is this , than what unbelievers shall have , for they also shall rise again ? Answ . Yes , it is more beyond all comparison . Joh. 5. 28 , 29. All that are in the graves shall hear his voice , and shall come forth , they that have done good unto the Resurrection of life ; and they that have done evil to the Resurrection of damnation . The wicked shall rise , but from death Temporal to death Eternal , to die the second death . This is Death's Victory over them . The Godly shall rise from Death temporal to Life eternal , to die no more . This is the Saints Victory over Death . 4. Death is so overcome to Believers as to be made serviceable , and advantageous to them . And this is the fulness , and perfection of Victory , when the Enemy is brought in Subjection to serve the Conquerour . The Apostle in this Epistle reckons Death to be part of the Saints Inventory . ch . 3. 21 , 22. All things are yours , whether Paul or Apollos — or Life , or Death . And elsewhere he calleth it gain , Phil. 1. 21. to die is gain . What gain ? Answ . 1. In reference to the present state . Death is , 1 st . The end of Sin. With the body of Flesh the body of Sin is also put off , from which St. Paul longed to be delivered . Rom. 7. 24. Here the best of Saints have their corruptions , infirmities , imperfections ; but at Death the Spirits of just men are made perfect . Heb. 12. 23. 2 ly . The end of all Sorrows . There are no Pains , or Diseases , or Griefs , or Losses , or Crosses , or Persecutions in the Grave . Job . 3. 17 , 18 , 19. There the wicked cease from troubling ; and there the weary be at rest . There the Prisoners rest together ; they hear not the voice of the Oppressor . The small and great are there , and the Servant is free from his Master . 3. Rest from Labours . It is no light burden of works that is upon a Christians hand ; no small labour to discharge the duties of his general and particular Calling . What saith the Scripture ? Labour , work , watch , run , strive , wrastle , fight , give diligence , endure hardness , press forward , &c. But blessed are the dead that die in the Lord , for they rest from their labours . Rev. 14. 13. The day of the Saints Death is his happy Jubilee , when he is set at liberty and goeth out free from his Service . Thus is Death gain in reference to the presence state . 2. In reference to the future state . for , 1 st . As for the Soul , it being released from the body is admitted into the Heavenly Jerusalem , to an innumerable company of Angels , to the Spirits of just men made perfect , and to Jesus the Mediator of the New Covenant . Heb. 12. This day , saith Christ , to a dying Saint , shalt thou be with me in Paradise . Luk. 23. 43. St. Paul desires to depart that he might be with Christ which is far better . Phil. 1. 23. 2 ly . As for the body , Death serves to refine it , for 1 Cor. 15. 50. This I say , that Flesh and Blood cannot inherit the Kingdom of God : neither doth corruption inherit incorruption . These bodies which we now carry are so gross and corruptible , they are not meet for an heavenly state . They die that they may be changed . Phil. 3. 21. They are sown in corruption to be raised in incorruption ; sown in dishonour to be raised in Glory ; sown in weakness , to be raised in power ; sown Natural bodies , to be raised Spiritual . The old decayed house is taken down to be built anew ; and these weak crasie bodies are laid in the Earth to rise afresh . This corruptible is corrupted , that it may put on incorruption , and this Mortal dieth that it may put on Immortality . Thus is this Enemy overcome , and made to serve as a mean and advantage to the Believers happiness . This indeed is a glorious Victory over a very mighty , and formidable Enemy : So great and wonderful , that it far exceeds the hope of Nature ; Flesh and Blood cannot believe the report thereof . Paul's discourse of the Resurrection from the dead seemed no other than babling to the Learned Philosophers at Athens . Act. 17. 18. And was thought incredible by Festus , and Agrippa , and the Captains , and Principal men of Caesarea . Act. 26. 8. Yea , the Resurrection seemed as an idle Tale at first to the very Apostles . Luk. 24. 11. and they believed it not . So great is the Glory of this victory over Death , that even Angels come down from Heaven to make report of it , and to Celebrate the Triumph . Mar. 16. Luk. 24. Tell no more then of the mighty Acts of Nimrod , or Chedorlaomer , of Sennacherib , or Nebuchadnezzar , of Cyrus , or Alexander , or of all the Caesars , or the rest of those great Names that have filled the world with their Fame , who have subdued Kingdoms , and led Nations Captive , and made many glorious Triumphs . Yea , let no mention be made of the Victories of Joshua , or Baruk , or Gideon , or Jephtha , or Samson , or Saul , or Jonathan , or David , or of all his worthies , who have Victoriously fought the Battles of the Lord against the Arms of flesh , and whose Sword returned not empty from the blood of the slain . Behold , the greater Glory of this Victory in the Text , which darkneth the lustre of all their Triumphs . Their Acts were mira , but this miraculum . Their Victories were wonders , but this a Miracle . The Gates of Hell , the power of Darkness , the King of Terrors ( before whom all these Triumphing Victors at last fell ) fallen at the feet of the Saints . Quest . But if Believers be thus victorious , and their Victory be so great and Glorious which you tell us , as indeed it is , How do they obtain it ? Where lieth the great strength of these Samsons ? Are they not all Clay of the same lump with other men ? Are they not the Sons of men ? Do we not know their generation ? Their Parents , Brethren , and Sisters , are they not with us ? Whence then have these men these mighty Works ? Answ . Truly they are so . They are of the same Nature with other men ; promise no more than other ; nay less as to sense and reason , for they are not many wise after the flesh , not many mighty , not many noble . 1 Cor. 1. 26. and therefore we may well ask the question , How they overcome ? The remaining Text will resolve this . They get not the Victory by their own Sword , neither do their own Arm save them : But , 3. The Victory is given them by God through our Lord Jesus Christ . We will express this in three particulars . 1. Jesus Christ disarmeth Death by his satisfaction . 2. He destroyeth Death by his Resurrection . 3. This Victory becomes the Believers by participation and communion with him . 1. Jesus Christ disarms Death by his Satisfaction . The sting of Death is sin , saith the context , and the strength of sin is the Law , Sin being the Transgression of a Righteous Law hath in it a fundamentall demerit and natural obligation to punishment , which is moreover Confirmed by the Laws threatning , Thou shalt die the Death . This is the sting of Death wherewith it is armed ; from the poyson , power , and pain whereof none can be delivered , unless the obligation be voided by making satisfaction . This being impossible to meer man , Jesus Christ undertook it . To which purpose our sins were translated on him by imputation Isa . 53. 6. All we like Sheep have gone astray , we have turned every on to his own way , and the Lord hath laid on him the iniquity of us all . He was made a Priest that he might offer Sacrifice to expiate this guilt and to Satisfie the Law. Heb. 5. 4 , 5 , 6. And no man taketh this honour unto himself , but he that is called of God as was Aaron . So also Christ glorified not himself to be made an high Priest , but he that said unto him , Thou art my Son , this day have I begotten thee , and again . Thou art a Priest for ever , &c. The Sacrifice to be offered up by this Priest for this purpose must be an humane Soul and body ; for the Subjection of mans Soul and body , to the curse of the Law was the punishment which the Law exacted for mans sin , and wherewith only it would be satisfied . This Soul and body did Christ assume . Jo● . 1. 14. The word was made flesh . Hebs . 10. 5. When he cometh into the World he saieth . Sacrifice and offering thou wouldst not , but a body hast thou prepared me . For the Sanctification of this Sacrifice to be offered up to God , there must be an Altar . Math. 23. 19. The Altar Sanctifieth the gift which Altar was his divine nature . Heb. 9. 14. Througth the eternal Spirit he offered himself . And Joh. 17. 19. I sanctifie my self . I , as God , sanctifie my self as man. And being thus instructed he actually offered up himself to God Eph. 5. 2. Christ hath given himself for us an offering and a sacrifice to God. He humbled himself and became obedient unto Death , even the Death of the cross . Phil. 2. 8. and so was made a Curse for us , as it is written , Cursed is every one that hangeth on a tree . Gal. 3. 13. By this did Christ satisfie the Law , expiate guilt , cancelled the hand writing , the obligation to punishment , appeased the wrath of God and obtained remission of sins . Eph. 1. 7. Thus did he finish transgression , & make an end of sins , thus he made reconciliation for iniquity , & brought in Everlasting Righteousness . Thus he disarmed death by making satisfaction . 2. He destroyeth Death by his resurrection . By his satisfaction he took away the power and efficacy of Death , but by his resurrection he destroyed the very Being of death , actually as to himself , virtually as to believers . Rom. 6. 9. Christ being raised from the dead dieth no more , Death hath no more dominion over him , and v. 10. For in that he died , he died unto sin once . Ad delendum peccatum , ut semel in nihilum redigat peccatum in nobis , saith Beza , he died once for all utterly to blot out sin in us but in that he liveth , he liveth unto God , Apud Deum or secundum Deum , vita caelesti et immortali , a life worthy of God , an heavenly and immortal life . We read Joh. 11. 44. concerning Lazarus , that he that was dead came forth . There the power of Death was suspended at present that it could not hold him , but the Being of Death remained , for he rose to die again , and therefore he came forth bound hand and foot , with Grave-Clothes , and his face was bound about with a Napkin . But when Christ rose , both the Power and the Being of Death ceased as to him , and therefore he left his Grave-Clothes behind him , and carryed nothing belonging to Death with him . Joh. 20. 6. 7. The rising body of Christ was not only not dead , but not mortal . His body rose a glorious body , a spiritual body , an heavenly body . Not only Death but mortality is swallowed up by the resurrection of Christ . And as by the resurrection of Christ the Being of Death was destroyed actually as to himself ; so vertually to believers , for even as to them he hath abolished Death , and brought life and immortality to light . 2 Tim. 1. 10. Saith Christ , Rev. 1. 18. I am he that liveth and was dead , and behold , I am alive for evermore , Amen , and have the keyes of Hell and Death . The keyes are the Ensign of power . Christ by his resurrection hath obtained authority over Death , to quicken whom he pleaseth , to shut and open the grave . And his promise is to exercise this power for his people . Joh. 6. 44. I will raise him up at the last day . Hos . 13. 14. I will ransome them from the power of the grave ; I will redeem them from death . Notwithstanding all the improbabilities , yea impossibilities in Nature , yet he saith to them as to Cyrus , Isa . 54. 2. I will go before thee and break in pieces the Gates of Brass , and cut in sunder the barrs of Iron . On which account St. Peter begins his Epistle , v. 3. with thanksgiving . Blessed be the God and Father of our Lord Jesus Christ , which according to his abundant mercy hath begotten us again unto a lively hope , ( i. e. hope of eternal life , as v. 4. ) by the resurrection of Jesus Christ from the Dead . It is observable what the Apostle saith here , he hath begotten us by the Resurrection of Jesus Christ . The Resurrection of Jesus Christ , hath a secret generating influence upon the Resurrection of the Saints , who are therefore called by our Saviour . Luke . 20. 36. The Children of the Resurrection , which leadeth to , 3. This Victory becomes the believers by participation , and Communion with Him. They communicate with him in the value of his satisfaction , and they communicate with him in the vertue of his Resurrection . 1. They communicate with him in the value of his Satisfaction , whereby the sting of Death is taken out as to them , to wit , the guilt of sin done away . By the Covenant of Redemption between the Father and Christ , it was eternally agreed that Christ should be their Surrogate , Substitute and Surety to undertake for them in their nature Joh. 10. 18. No man taketh my life from me , but I lay it down of my self ; there is Christs Consent . This Commandment have I received of my Father ; there 's the Fathers Consent . So Hebr. 10. 7. Then said I , Lo , I come to do thy will , O God. Accordingly he became man and our surety , and thereby one with us in the Sense of the Law , as the principal debtor and Surety are looked upon as one person in Law. Thus our debt became his debt , he was bound for us , and saith to his Father on our behalf as Judah to Joseph on the behalf of Benjamin . Gen. 44. 32. 33. Thy Servant became Surety for the lad unto my Father — Now therefore , I pray thee , let thy Servant abide in stead of the lad a bondman to my Lord , And the punishment due to us became his . Isa . 53. 4 , 5. Surely he hath born our greifs . and carried our Sorrows — He was wounded for our transgressions , he was bruised for our iniquities , &c. And thus by vertue of the same Suretyship , when he had undergone the punishment and Satisfied the Law , and taken his discharge which was testified by his Resurrection , His Satisfaction becomes our Satisfaction and his discharge , our discharge . Jer. 23. 6. He is the Lord our Righteousness . Gal. 3. 13. Christ hath redeemed us from the Curse of the Law being made a Curse for us . Rom. 8. 33 , 34. Who shall lay any thing to the charge of Gods elect ? Who is he that Condemneth ? It is Christ that died , yea rather that is risen again . No Law doth demand both of the principal and the Surety too . They are bound to pay disjunctively one or the other . Therefore when Christ was apprehended he said to the Officers that took him , Joh. 18. 8. If ye seek me , let these ( my disciples ) go their way . 2. They communicate with him in the vertue of his Resurrection . Christ rose from the dead not only as a surety discharged from prison when he had paid the debt and thereby cancelling the obligation of the principal ; but also as a vital head to quicken and raise all his body , the Church . For the same Spirit of life which is in Christ and quickened his dead body , is also in the church and in every particular member thereof , and will certainly quicken their dead bodies . Rom. 8. 11. If the Spirit of him that raised up Jesus from the dead dwell in you ; he that raised up Christ from the dead shall also quicken your mortal bodies by , or because of his Spirit that dwelleth in you . He saith not your dead bodies , but your mortal bodies , to denote this quickening to be not only from death to life but from mortality to immortality , as was the resurrection of Christ . He that eateth me , saith Christ , Joh. 6. 5 , 7. that is , by faith , there is union with Christ , even he shall live by me , there is communion with Christ as necessarily consequent . And what that life is , he expresseth four times in that chap. ver . 39 , 40 , 44 , 54. I will raise him up at the last day . Hence Christ is said to be our life . Col. 3. 4. and we are said to be quickened with Christ . Col. 2. 13. and risen with Christ , Eph. 2. 6. It is from the vertue of Christs Resurrection that Job argueth to his own , Job . 19. 25 , 26. I know that my Redeemer liveth , &c. And though after my skin worms destroy this body yet in my flesh shall I see God. And this is the argument which the Apostles so industriously improves throughout this Chapter , assuring the Resurrection of believers by the Resurrection of Christ . Christ rose as the first-fruits of them that sleep , which sanctifieth and assureth the whole harvest . ver . 20. If the first Adam dying derived Death to all his natural seed , much more shall the second Adam rising communicate life to all his Spiritual seed ▪ ver . 22. yea such intimate and necessary connexion is there between the Resurrection of Christ and the Resurrection of believers , that the Apostle argueth both forward and backward from the one to the other . ver . 12 , 13 , 16. The Saints then shall one day feel the quickening influences of their vital head upon their dead bodies , and experimentally know the power of his Resurrection Recovering them from the power of the grave to rise and live with him for ever . Which is so certain that the Apostle speakes of it as already done . Eph. 2 ▪ 6. He hath raised us up . Applicat . 1. How sad and woful is the Case of unbelievers ! who have no share in this Glorious and Blessed Victory , no interest in the satisfaction and Resurrection of this Prince of life ; but are left to shift for themselves alone , all forlornly exposed to the invincible Assaults of the King of Terrors . Do they not tremble at a distance , at the fore-thoughts ▪ of that dark and dismal hour , when this spoiling , destroying , abhorred and dreadful Enemy shall surprize them , and peremptorily require their precious life beyond all denial , or resistance ? But how much greater will their horror and amazement be at the near approach , and present appearance of this deadly Foe ; when their eyes shall be awakened , and enlightned more clearly , and convincingly to see its power and Terror , and their heart more tender and sensible to feel the pain , and poyson of its Mortal Sting ! Can thine heart endure , or can thy hands be strong in the day when thy Flesh shall wast , thy Spirits faint , thy Strength fail , the Sorrows of Death compass thee about , the pains of Hell take hold on thee , and Almighty wrath be renting thee in pieces like a Lion , and there is none to deliver thee ? Surely , a guilty Conscience , a cursing Law , an avenging Justice , and present Death are a weight more insupportable than Talents of Lead , than Rocks and Mountains , enough to break the stoutest heart , and will certainly damp the Courage of the most daring Sinner . Where ever dwelt the man , and what was his Name , who was so hardy and confident as not to be moved , yea , not to be struck to the very heart at the sight of the Pale Horse coming amain upon him , the Name of whose Rider is Death , with Hell at his heels ? What thinkest thou ? O guilty Sinner ! Is thy state of sin so little dangerous , that thou mayest securely rest in it ? Is Death so weakly Armed , and art thou so strongly fortified , that thou mayest bid defiance to its Assaults ? Wilt thou sin , and laugh , and sleep , and drive away the Melancholy thoughts of thy approaching Terror by diverting to the Mirth , and Follies , and Vanities , and Pleasures of a present Transitory and helpless World ? Reflect upon thy heart and ways , review the number and Nature of thy multiplied and aggravated Transgressions throughout a long life , have patience to hear the Charge of thy veracious and faithful Conscience , and seriously consider with what a sharp and poisonous sting thou hast Armed Death against thine own Soul. Run not the desperate hazard of being killed with Death . Who ever hardened himself against this Terror of the Lord , and fell not under it ? The stoutest hearted are spoiled , they have slept their sleep , and none of the men of Might have found their hands . Wert thou Behemoth or Leviathan for strength and Courage , were thy bones as strong pieces of Brass , or like Bars of Iron , were thy heart as firm as a stone , yea , as heart as a piece of the nether Milstone , and thou a King among all the Children of pride , yet shall this sword of the Lord approach thee and break thy bones ; and this arrow of the Almighty , pierce thy heart , and the poyson thereof shall Drink up thy spirit . Flatter not thy self with vain hopes founded upon presumption or infidelity . Think not the Lion to be painted fiercer then he is . When thou hearest the menaces of Death , the words of the Curse , bless not thy self saying , I shall have peace . Make no Covenant with Death , nor be at agreement with Hell : Lest thou make lies thy refuge , and under falshood hide thy self ; for thy Covenant with Death shall be disannulled , and thy agreement with Hell shall not stand . Thou hast but one method of safety , one course to take . Venture not alone in thy own strength to meet and encounter with thy mortal foe . But Turn thee , Turn thee to the tents of the Conquerour , make hast to list thy self under the standard , of the Prince of life . Thou hast been told what is the sting of Death , and where its strength lieth . Do to it as the Philistines did to Sampson . Cut off its locks , Pluck out its sting . Break off thy sins by repentance , and work away thy guilt by faith in the blood of the Lamb , that God may give thee Victory through Jesus Christ . 2. How blessed and comfortable is the case of all true believers . There are but two evils can make a man miserable , Sin and Death . The believer is freed from the Law of both . It is indeed the irreversible Law and ordination of God , that Believers die as well as others , but withal It is their unspeakable distinguishing priviledge , that their Death hath no sting , no Curse , no Victory over them . Their Lord Jesus , the Captain of their Salvation who died for them , hath overcome Death , disarmed Death , Sanctified Death , Sweetened Death , Subjected Death to them , and turned it to their advantage . Death indeed cometh after the same visible manner upon the body of the Saint and of the sinner , by Sword , or Famine , or Pestilence , Consumption and burning Feaver , with aches and pains , whereby the earthly house of their tabernacle is dissolved — Saul and Jonathan were not divided in their Death . Ahab and Josiah fall alike in the battle by the hand of the Archers . Stephen and Achan are both stoned . The good and bad thief give up the Ghost together upon their Cross . But as to their Souls how vastly different are their Deaths in the dispensation of God! The one is Cursed , the other blessed in his Death : On dieth in his Sin , the other in the Lord : One departs under wrath , the other in peace : The Spirit of one is delivered to Satan , the Spirit of the other committed into the hands of God : The Soul of one carried by Devils into the place of torment , The Soul of the other carried by Angels into Abrahams bosome : The one passeth from death to death ; The other passeth though death to Life . This is the blessedness of the dead which die in the Lord. This is the happy Victory of the Saint over Death , even in dying . Of which difference of the death of Saint and sinner , the sinner is sometimes so convinced , that he cannot but wish with Balaam , Let me die the Death of the Righteous , and let my last end be like his . It is the Saints happiness here , both living and dying , to have the Victory over death by faith , which is to them the evidence and presenting of the future Resurrection , not yet seen . But it will be much more their happiness to have this Victory by sense , as they shall in their glorious Resurrection . Two things commend it . 1. It is the Victory over the last enemy . ver . 26. and so implieth Victory over all enemies : For if any remained , this were not the last . Sin , and world , and Devil , are all conquered when Death is conquered . Hold out then , O believing Soul , in thy Spiritual conflict . Be thou faithful unto Death , maintain thy Christian Courage against Death , take hold of the strength of Christ and overcome it , Thou shalt fight no mor , but there remains thee Everlasting rest . 2. It is the Victory of Christ , which the Saints have in communion with him , and so it is a Sure Victory . He that got it by his Almighty power will by the same power keep it , that it shall never be lost , Christ being raised from the dead , dieth no more , and till Death can prevail over Christ it shall not prevail over the Christian . Joh. 14. 19. Because I live , saith Christ , ye shall live also . 3. Let Believers live and die as becomes those that have the Victory , even above and beyond the fears of Death . If we have the same precious faith which this Apostle had , let us put on also the same confidence and courage , and in assurance of the Victory that Christ hath gotten for us , bid an holy defiance to this enemy . O Death where is thy sting ? O Grave where is thy Victory ? Was it not the end of Christs conquest to deliver his Saints , not only from the hurt , but from the fear of Death ? Would it not then be either a denial or a disparagement of Christs Victory , for a Saint to live in bondage to the fear of Death ? That Souldier must either be very ignorant , or very much a Coward who is afraid to meet his disarmed , and conquered Enemy . Such is the weakness and Cowardise , and ought to be the shame of too many professing Christians . How far do we desire to remove death from us ? How sad and damping are the very thoughts thereof to us ? What reluctance have we against the very Name of Death ? What trembling at the approach thereof ! How do we say as they , Jer. 41. 8. Slay us not ; for we have treasures in the field , of wheat and of barley , and of Oil and of Honey . And with Hezekiah turn to the wall and weep sore . But whence is all this ? Is it not because we look upon death only with an eye of nature , and not with the eye of faith ? and that we look at our dissolution more than at our resurrection ? Is it not because of the darkness of our Evidence , and carelessness of gaining better assurance of life eternal ? Is it not from our inordinate affection to our worldly interest , our Carnal enjoyments and relations ? Or is it not from the Conscience of some indulged sin , which we have not effectually mortified ? Surely our Consciences will tell the guilty , that some or all of these , are the cause of our averseness , lothness and fears to die . But are these becoming professing Christians , and worthy of the faith of the Resurrection ? Oh for the honour of Christs Victory , for the commendation of Religion , for the Conviction of Sinners , for the comfort of our own souls , let us shake of these clogs , lay aside these weights , and get above these slavish fears ! Improve and encourage faith against sense and carnal reason . Mortifie thy inordinate affections , hold a good Conscience , Clear up thy interest in Christ , and in the Covenant of God , Have thy conversation in Heaven , and from thence look for the Saviour , the Lord Jesus Christ , who shall change thy vile body that it may be fashioned like unto his glorious body , and fear not . Art thou to encounter death , hast thou apprehensions of its approaches towards thee ? And doth thy heart fail for fear hereof ? Hear Christ rebuking thee as sometimes he rebuked his disciples , Why art thou fearful , thou of little faith ? Let me say to thee for thy encouragement , if thou beest a Christian indeed , as Deborah to Barak when he was to Encounter Sisera . Judg. 4. 14. Up , Is not the Lord gone out before thee ? Hath not Christ disarmed thy Enemy ? and taken out its sting ? Hath not he overcome death , and opened the doors of the grave , and given thee the Victory ? yea Doth not the Lord go out with thee , and stand by thee in this thy last conflict ? And is not the presence and assistance of Christ enough to encourage thee against fear ? Isa . 43. 1. 2. saith God to Jacob , Fear not , when thou passest through the waters , I will be with thee ; and v. 5. Fear not , for I am with thee . In the strength of which promise , say with David , Ds . 23. 4. Though I walk through the valley of the shadow of Death , I will fear none evill , for thou art with me . Verily there is a power in faith . It is a Victorious grace . It engaged the strength of him that raised up Jesus from the dead . Live then by faith , and thou shalt die by faith , and overcome death by faith . Many witnesses can set their seal to this as a certain truth , that a Christian by the improvement of grace may , if not triumphanter yet , at least patienter mori , may be content , if not rejoyce to die . 4. Add for a conclusion the Apostles application in the text , Thanks be to God. The Victory being gotten , being given , the triumph is to be made . We read ( whether they be the words of God to the Church , or of the Church to God , the sense is the same ) Isa . 26. 19. Thy dead men shall live , together with my dead body shall they arise : for thy dew is as the dew of herbs ; which revives them in the spring , after a Killing winter , and the Earth shall cast out the Dead , There 's the Victory . What then ? awake and sing , ye that dwell in the dust , There is the triumph . Thus , Ps . 30. 3. O Lord , thou hast brought up my Soul from the grave . then , ver . 12. To the end that my glory may sing prise to thee and not be silent : O Lord my God I will give thanks unto thee for ever . Thus again the Psalmists sings . Ps . 118. 14 , 15 , 17. The The Lord is my strength and Song : And is become my Salvation . The voice of rejoycing and Salvation is in the tabernacles of the righteous : the right hand of the Lord doth valiantly &c. Why ? I shall not die but live , and declare the works of the Lord. Victory is always matter of rejoycing , and should reflect honour upon the Conquerour . We read , 1 Sam. 17. Goliah of Gath , that monstrous and terrible Giant , cometh forth before his camp of Philistins and defieth the armies of Israel , who fled from him and were sore afraid , when behold , David goeth out to meet him , and encounters him all alone , and with the Giants own sword cuts off his head and discomfits all his host . Did they not then come out of all cities of Israel . Chap. 18. 6 , 7. singing and dancing with , Tabrets and joy and instruments of musick , answering one another as they played , and saying , Saul hath slain his thousands , and David his ten thousands ? What is it that we see ? Is it the Vision , Rev. 6. 8. Behold , a pale horse , and the Name of him that sits on him is Death , and Hell followeth with him , and power is given unto him to kill . And at this are we sore afraid ? Why ? Look again , Rev. 19. 11. &c. I saw Heaven opened and behold a white horse , and he that sate upon him doth judge and make war in righteousness , and he is clothed with a Vesture dipt in blood , and his Name is called The Word of God , He goeth forth Conquering and to Conquer . He takes Death and Hell and casteth them into the lake of fire . Come then , let us Sing the Song of Moses , Exod. 15. 1 , 2 , 3. The Lord is my strength and Song ; He is my God I will exalt him . The Lord is a man of war ; The Lord is his Name I will sing unto the Lord ; for he hath triumphed gloriously , the Horse and his Rider hath he cast into the fire . This Victory was won by Christ t is worn by us ; It was dear to Christ , t is cheap to us ; It cost him labour . and pain , and sorrow , and sweat , and blood , but it is given to us ; we overcome not by expence of our own blood , but by the blood of the Lamb. What then shall we render to the Lord ? Shall we give him less than a Song , a Song of thanksgiving ? especially when we can give no more . O ye that are the redeemed of the Lord , whom he hath ransomed from the power of the grave , send out your thoughts a while into the Land of Darkness , and take a more exact view of the triumphs and trophies of Death , which it hath erected over the Vanquished Sons and Daughters of men , that have fallen under its power : Look into the prison of the Grave where the bodies of the slain are holden under Chains of Darkness , reserved to the execution of the Great day . Consider the poyson , venom , sharpness and power of the deadly sting that is entred into their Souls , strengthened with all the plagues and Curses that are writtten in the book of the Law of a righteous , avenging , and Almighty Judge ; the worm of Conscience gnawing the Soul as well as the worm of Corruption feeding on the body . Hark , what are the hideous Cryes , and woes , and wailings , the roarings and yellings , the gnashing of teeth , and bitter lamentations of the wretched prisoners captivated under the insulting Enemy ; and then recall your thoughts to the solemn meditation of this happy word , the glad tidings of the Glorious conquest and Resurrection of Jesus Christ , in fellowship with whom you are rescued from the cursed power of this Death and Hell , and made heirs of the grace of life , of life eternal . And if you have any sense of the Infinite love of God , and his compassions towards you ; of the incomparable labours , and sufferings of Jesus Christ for you ; of the unspeakable misery from whence you are redeemed , and the glorious Immortality to which you are intituled , and whereof you shall be possessed . Your meditations ( methinks ) cannot but issue with the Apostle's in this greatful , pathetick , and triumphant doxologie . Thanks be to God , who giveth us the Victory through our Lord Jesu Christ . FINIS . ERRATA . Pref. read . Curriculum vitae page . 7. l. 9. r. affect . and. l. 19. r. shining . p. 18. l. 28. r. Dr. Tuckney . p. 27. l. 18. r. may . p. 28. l. 18. r. means . and l. 2. r. on the week day . p. 32. l. 3. r. Jesus Christ . p. 34. l. 9. r. the strongest . p. 44. l. 21. r. worthy of . p. 45. l. 4. r. being . p. 57. l. 19. r. visit . p. 59. l. 1. r. look to Christ . p. 61. l. 5. r. moderation . p. 69. l. 27. r. send . p. 73. l. 24. r. hear . p. 75. l. 15. r. separated . p. 63. l. 20. r. hides . p. 99. l. 2. r. if . A Catalogue of Books Printed for , and Sold by Tho. Parkhurst at the Bible and three Crowns at the lower end of Cheapside . 1. A Word to Sinners , and A word to Saints , the former to awaken , the latter to direct and perswade . 2. Christian directions to walk with God all the day long . 3. Principles of Christian Religion Explained , to the Capacity of the meanest , with Practical Applications to each Head , whereby family Catechising may be with much ease performed . 4. The young mans Guide through the Wilderness of this World to the Heavenly Canaan . 5. The surest and safest way of Thriving , which is in being Charitable to the Poor ; all five Written by Tho. Gouge . Minister of the Gospel . Ars Sciendi . sive Logica nova methodo disposita & , novis preceptis aucta . Self Employment in secret containing Evidences upon self examination . Thoughts upon painful afflictions . Memorials , for practice . Parents Groans , for their wicked Children by Edward , Lawrence . M. A. Troughtons apology for the , Nonconformists preaching . Of thoughtfulness for the future by J. Howe . M. A. Barretts reply to the , Dean St. Pauls late Book . No Evidence for Diocesan Bishops by Mr. Clarkson . The Life of that reverend Divine Mr. Owen Stockton late of Colchester . There is now a Printing an Exposition on the Prophecy of Isaia by that reverend divine Mr. Arthur-Jackson . The Little Book for little Children is lately Reprinted . — Corbetts self Imployment in secret . 
A45559	----	The pilgrims wish, or, The saints longing discussed in a sermon preached in St. Bennet Grace Church at the funeral of Mrs. Anne Dudson ... who departed this life the 4th day of January, 1658 ... / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45559 of text R2193 in the English Short Title Catalog (Wing H738). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 66 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45559 Wing H738 ESTC R2193 12411576 ocm 12411576 61543 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45559) Transcribed from: (Early English Books Online ; image set 61543) Images scanned from microfilm: (Early English books, 1641-1700 ; 278:10) The pilgrims wish, or, The saints longing discussed in a sermon preached in St. Bennet Grace Church at the funeral of Mrs. Anne Dudson ... who departed this life the 4th day of January, 1658 ... / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. [4], 31 p. Printed by A.M. for Joseph Cranford ..., London : 1659. Reproduction of original in Yale University Library. eng Dudson, Anne, d. 1658. Death -- Sermons. Funeral sermons. Sermons, English. A45559 R2193 (Wing H738). civilwar no The pilgrims vvish, or, The saints longing. Discussed in a sermon preached in St Bennet Gracechurch, at the funeral of Mrs Anne Dudson, (dau Hardy, Nathaniel 1659 10055 11 115 0 0 0 0 125 F The rate of 125 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 John Latta Sampled and proofread 2004-07 John Latta Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE PILGRIMS WISH , OR , THE SAINTS LONGING . DISCUSSED IN A SERMON Preached in St BENNET GRACECHURCH , AT THE FUNERAL OF Mrs ANNE DUDSON , ( Daughter of Mr Isaac Calf , heretofore Minister of Gods word at Chatwell in Essex , and late Wife of Mr Edward Dudson of London Draper ) who departed this life the 4th day of Ianuary 1658. and was Interr'd the 11th of the same Moneth . By Nath. Hardy Preacher to the Parish of St. Dionys. Back-church . Luke 2. 29. Lord , now lettest thou they servant depart in Peace , according to thy Word . Aug. in Joh. Qui cupit dissolvi & esse cum Christo , non patienter ritur , sed patienter vivit , & delectabiliter moritur . LONDON , Printed by A. M. for Ioseph Cranford at the Sign of the Castle and Lyon in St. Pauls Church-yard , 1659. TO My Worthy Friends Mr EDWARD DUDSON , AND Mrs ELIZABETH MAN . THe neer Relation which you both had to the deceased Gentlewoman , the one of an Husband , the other of an Aunt , moveth me to joyn you together in this Dedication . The dear Affection which you both had to her Person whilest alive , and have to her memory now dead , enduced you to desire this Publication . After some delay of time , ( for which I beg your pardon , as being not voluntary , but necessitated by multiplicity of emergent occasions ) I have at length fulfilled your desire : by which meanes her living works , and dying words , ( as they follow her , so ) will live still with you , for your Consolation ; and not with you only , but with all unto whose hands this following Discourse shall come , for their Imitation . Nothing remaineth but my Prayers , not for her , she needeth them not , but her's ; I mean your selves , and her surviving Children : of whom the one of you is , I douubt not , a carefull Father , and to whom , I trust , the other of you will be instead of their tender Mother . That you may all enjoy a prosperous lasting life on earth , and a glorious everlasting life in Heaven , is the earnest Prayer of Your affectionate Friend NATH. HARDY . THE PILGRIMS WISH , OR , THE SAINTS LONGING . Phil. 1. 23. For I am in a strait betwixt two , having a desire to depart , and to be with Christ , which is far better . DEath is the lot of all men , to desire death the temper of few men ; it is that guest which every man must entertain , and yet scarce any man will bid welcome . Many are so wicked that they scarce think of it , more , far more are so weak that they do not desire it . Indeed to desire death aright , argueth one more than a Man , a Christian ; nay , more than an ordinary Christian , a strong Saint . Such an one was he who uttereth these words ; a Starre of the first magnitude , a Christian of the highest forme . But yet the examples of Eminent Saints , are set as Copies for us to write by ; and though we cannot presently obtain , yet we must seriously indeavour , that the same mind may be in us , which was in this holy Apostle , who saith , I am in a strait betwixt two , having a desire , &c. In which Verse are two Generals observable : Namely Deaths Description , in those words , To depart , and to be with Christ , Where we are to take notice of The Nature of Death in Generall , it is a Depature . The Consequent of it to the good in particular , and that is being with Christ . St. Pauls affection towards Death in the rest of the Verse , where is to be considered , The Quality and kind of the affection , it is a desire . The AEquity and justice of the Reason , enducing to it , because it is far better . The Energy and strength of it , in the Effect flowing from it , in that he was in a strait betwixt two . Of each of these in their Order ; Beginning with the Description of Death , and that As to its generall nature in the word Depart . Among the many acceptions of the Greek Verb , none more sutabler to this place than that which is the most plain : namely to remove or depart , answering to the Hebrew word , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} whereof the Syriack here maketh use , and with which agree the Latine words , Migrare , abire discedere . So that the Assertion couched in this Expression , is Obitus , Abitus ; Dying , is a going hence ; the time of death is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the time of our Departure . A Departure it is , and that both of the soul , and of the Person , of the soul , out of the body , of the person , out of this world . I find the Apostle Peter in two Verses describing Death by two words , which set forth this double Departure , the one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a putting off , the soul putting off the body when we dye , as the body doth its Cloathes when we goe to sleep ; the other {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Decease , or going out of the AEgypt of this world . 1. It is a Departure of the soul from the body , when Death cometh with its sharpe Edge . the loving knot which nature tied between those two deare Friends is cut asunder : as darknesse is the absence of light when the Sunne removeth from our Horizon ; so is death the privation of life when the soul removeth from the body . In this respect it is defined by Tertullian to be dis-junctio , by St. Ambrose , to be absolutio , by Plato to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and by the Latine Oratour , to be discessus animae à corpore , a dis-joyning , absolving , loosing , a separation , migration , and departure of the soul from the body . Indeed it is but a Departure of the one from the other , not an annihilation of either , anima absolvitur , corpus resolvitur , the soul is let out of the body , and the body is resolved into its first Principles , whereof it was compounded , but neither returneth to nothing . Fully to this purpose St. Austin , Mors non consumit conjuncta sed divi●… dum origini suae utrumque reddit , Death doth not consume but divide those parts which were before conjoyned , each returning to its Originall ; that is as Solomon explaineth it , the dust to the earth , and the soul to God . I grant when a man dyeth he ceaseth to be a man , but not to be ; Sic in non hominem vertitur omnis homo , saith the Poet and rightly ; but not in non ens , the Materials still remain , though the house be puld down , and the Fabrick dissolved . 2. It is a Departure of the person out of this world . The Greek word most properly ad rem nauticam spectat , is used by Seamen , who are said to loose from the Haven when they depart from the shore , and put forth to Sea ; thus when a man dieth , he departeth from the shore of this world , and launcheth into an Ocean of Eternity . Sometimes the word is used of Souldiers , who when they remove , take down , and unloose their Tents which were fastned to the ground ; thus by Death our earthly Tabernacles are dissolved , and we remove to another place . This world in this respect is compared to an Inne , since as Cicero well , Natura nobis commorandi , non habitandi locum dedit , God hath given us here not an house to dwell , but only a place to sojourne in . It is said of our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he dwelt among us , but as in a Tent ; yea he was borne in an Inne , to teach us , that he for his time , and surely then we for ours , are but so many Travellours still upon Departure . Indeed it is a very frequent Metaphor , by which our present condition is described , we are said by the Apostle Peter to be Pilgrims and strangers , Omnis homo advena nascendo , & compellitur migrare moriendo , saith the Father elegantly , Every man is borne a stranger , and when death comes , he must be gone : in reference to which is that of Iob , Man giveth up the ghost and where is he ? which is not to be understood absolutely , for to say a Man is no where at all , is to say he is nothing ; but restrictively , he is no where , here upon earth , he is not among the living , he is vanished out of this world . To close up this : 1. Since we Depart by Death , why do we dote on life ? and seeing we must leave , why do we love this world ? If a Man in a forreigne Countrey , where his stay will be but for some Moneths , should put himself to a great deale of cost in Building and Planting for his delight ; or one who liveth in an house whereof he hath but a Lease for a few yeares , should lay out a great deale of money in adorning and beautifying it , would he not be accounted a Foole ? Oh what mad Men are we , who set our hearts , and bestow both our love and care upon this world , when we must ere long depart ? Let me therefore bespeake you in the language of the Prophet Micah , Arise ye and depart , for this is not your rest ; you cannot fix or stay long here , depart before you depart ; let your affections depart from the love of , before your persons depart from their being in this world ; and let your souls by divine love go forth , whilst yet they are in your bodies . 2. When death comes we must Depart ; why do we not make ready for our Departure : when we depart , we must walke through a shady Valley ? Oh let us provide for our journey , having according to our Saviours counsell , Our loynes girt , and our lights ▪ burning : or rather ( the Greeke word belonging most properly to Marriners , ) when we depart , we launch into Mare mortuum , the dead Sea ; Oh let us before hand Rigge the Vessell of our souls , that it may be fit to Saile ; let Faith be her Rudder , Hope her Anchor , Sincerity her Ballast , a profession of the Truth her Sayles , Love her Cordage , good Workes her freight , a good Conscience her Pilot : And being thus provided , whensoever the time of our Departure shall come , we may navem committere , with confidence commit our Ship into the hands of Christ . And so much shall suffice for the first part of Deaths Description in that word , Depart , which is as it were the Heart and Center of the Text , wherein the severall Lines meet : Go we on to The other part of Deaths Character , which is the consequent of it in regard of good-men , and that is , being with Christ . In every locall motion , there is a double term , to wit , à quo , and ad quem ; from whence , and to which ; It is so in this Departure whereof my Text speaketh , the terme from which is not mentioned , but hath been already supplyed ; the soul departs out of the body , and the man out of the world : the terme to which he Departs is plainly and punctually exprest , to be with Christ . Indeed this is not true of every one who departs by death , but only of the good . Balaam saw so much , which made him wish , O that I might dye the Death of the Righteous . When we dye , the souls of all go ad Deum Judicem , to God a just Judge ; but only of the good ad Christum redemptorem ; Christ a mercifull Saviour . It is not a common favour to every man , nor yet is it a personall priviledge of St. Paul . To me ( saith this Apostle a little before ) to live is Christ ; and here , Having a desire to depart and to be with Christ , put them together , and you may see the just latitude of this benefit : every one who in some measure liveth to Christ , when he dyeth shall be with him . What here St. Paul assureth himself of , Christ promiseth to the Thief on the Cross , thou shalt be with me ; not only eminent Saints , such as St. Paul was , but penitent sinners , such as the Thief was , shall be with Christ . Blessed are the dead ( saith St. Iohn ) who dye in the Lord , all who by a lively faith and timely repentance die in , are blessed in being with him . This being with Christ , is that which all true Christians partake of not before , and in some respect presently after their departure . 1. We cannot be with Christ till we depart hence ; This Apostle is express , Whilst we are in the body we are absent from the Lord . It is one thing to be in Christ , and another to be with him ; that is by faith , and is now attainable : this is by sight , and is not to be enjoyed till hereafter ; we must be in him before we dye , else we cannot dye in him ; but we shall not be with him till we are dead . It is one thing for Christ to be with us , and another for us to be with Christ , that is our comfort in life , but this our happiness after death : now he walketh among his golden Candlesticks , the Churches ; but then it is the Members of his Church shall walk with him ; now his spirit is with us , but then it is , that our spirits shall be with him . It is one thing to come to Christ , and another to be with him , that is a preparation for this ; it being impossible to be with him , to whom we do not come ; but whereas that is the duty of this life , this is the felicity of that other life . Finally there was a time when Christ was on Earth , and then his Disciples whilest alive had the honour to be with him ; but now he is gone into Heaven , and therefore we must leave earth or we cannot be with him . 2. Not till we dye , and withall when we dye we shall be with him : From henceforth , is St. Iohns word , Blessed are the dead . To day was our Saviours language to the Thief ; and here being with Christ , is set down as the immediate consequent of our departure . Indeed had not St. Paul hoped to be with Christ before the Resurrection , his desire of departing had been irrationall ; it being far better to live , in doing Gods service , then to sleep in a Grave : or if he had desired to depart , it must have been only upon the account of being at rest from trouble , not of being with Christ : nay since , as he saith in the next Verse , his abiding in the flesh , was needfull for the Philippians , his desire to dye , and his strait about it , had not only been irrationall , but irreligious , had it not been , that he perswaded himself , that so soon as he was departed , he should be with Christ . Only a distinction must be here annexed of being with Christ in our persons , and in our souls ; of the former our Apostle speaks , as not to be till the last day , when we shall meet the Lord in the Aire , and so shall be ever with the Lord ; of the latter he is here to be understood ; the Union of the soul with Christ , being that which followeth upon its dissolution from the body . St. Iohn in a Vision saw the souls of them that were slain for the word of God under the Altar , that is , with Christ , who was our sacrifice on Earth , and is our Altar in Heaven ; and when we remember that Christ promised it to a penitent Malefactor , we must not confine it only to suffering Martyrs . The summe is , At the Resurrection shall be the reunion of soul and body , and so the compleat glorification of our persons with Christ ; but immediately after death , the souls of all them who were in Christ by faith , are with him by sight . It were easie to trace the footsteps of this truth in the Writings of the Fathers , Omnes sanctorum animae cum Christo sunt & exeuntes de corpore ad Christum vadunt , expectantes Resurrectionem corporis sui ; All the souls of the Saints going out of the body , go to , and are with Christ , expecting the Resurrection of the body . So Gennadius , in St. Augustin , and in another place of that Father , it is expresly said , Recedens anima ab Angelis suscipitur , & collocatur in sinu Abrahae , si fidelis est ; aut in carceris inferni custodia , si peccatrix est . The departing soul is received by Angels , and if believing , is placed in Abrahams bosome ; if impenitent ; cast into the Prison of Hell till the appointed day of its being united with the body . Were it needfull , I could bring many more Testimonies of this truth , out of Iustin Martyn , Gregory Nazianzen , Macarius with others . But let St. Chrysostome suffice instead of all , and that in this place , where he saith , the just after Death are with Christ , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or as a late Writer conceiveth it should be , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Not beholding him through a glass by faith , but face to face . The Doctrine thus axplained and confirmed , becometh a strong Argument proving against . The Psychopannychists , That the soul doth not dye , nor yet sleep with the body , untill the Resurrection ; for the souls of the good are with Christ ; and by the rule of contraries , the souls of the bad with the Devill , neither of them are with the body . The Papists , that there is no Purgatory after death , through which the souls of penitent sinners pass before they be with Christ ; for if they be immediately with Christ , it is in Paradice not Purgatory ; and if any one should have passed through a Purgatory , in all probability it must have been the Thief , whose life had been so flagitious , good works were so few , and conversion so immediately before his death . That Opinion ( which yet I confess is ancient and harmeless , ) of assigning a place of rest and felicity , to the separated souls of the just on this side the Heaven of the Blessed , for if they be with Christ , it probably followeth they must be where he is , and that is far above all Heavens , not only in A , but The place of happiness . The Lutherans who affirme the glorified Body of Christ to be every where , for then it is on earth as well as in Heaven : and what need St. Paul desire to go hence that he might be with him ? But to enlarge in Controversies , befits not the Pulpit at any time , much less when it is hung with black . My work now is not the Confutation of Errors , but a Consolation of the Mourners ; nor can there be a better ground of comfort then this Meditation that our godly friends , being departed are with Christ , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith St. Chrysostome , Let us rejoyce over the just not only living but dying . Why should their departure which is a meanes of joy to them , be matter of grief to us ? Why so much troubled , that they can no longer continue with us , whenas they go to be with Christ ? To mourne for anothers happiness is the envy of an enemy , If you loved me ( saith Christ ) you would rejoyce because I go to my Father . Docens scilicet & ostendens , cum chari , quos diligimus , de saeculo exeunt , gaudendum potius quam dolendum , So St. Cyprian , teaching us rather to rejoyce then weep at our friends Departure , who seem to say to us , If you loved us , you would rejoyce because we goe to Christ . A Consideration , which as it may take off our unwillingness to part with , so it should make us willing to go after them ; and this leads me to St. Pauls affection , and therein The Quality and kind of it , namely an affection of desire , Having a desire : St. Paul was not only content to dye , and willing to live , but content to live , and willing to dye ; nor was it a slender wish , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a fervent desire , and that not transient but permanent , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not only desiring , but having a desire as it were fixed and setled in his mind . For the further opening of St. Pauls desire in reference to death , it will be needfull to resolve two Quaeries , the one concerning the possibility , whither any man can desire death ? and the other concerning the legitimacy , whither any good man may desire it ? 1. It may rationally be enquired , how any man can desire to dye ? since only good ( either in reality or appearance ) is the Object of desire , whenas-death depriveth us of good , nay is the worst of temporall evils . But to this it is justly answered , that however death considered in it self is an evill , and so formidable , yet to a good man it becometh good , and so desirable . Our Apostle expressing death as the Object of his desire , clotheth it with a smooth word to depart ; and if you please a little more narrowly to look into the use of the word , you shall find it represents death as advantagious , and consequently to be desired . Sometimes it is used of a mans returning to his home or Countrey : St. Ierome renders it reverti , Turtullian recipi , the Marriners going forth to Sea , are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to loose from the Haven , and when they do this by way of returne homeward , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a returne from strangers to ones own home is thus styled ; it is applied to Conquerours , coming back from the Wars ; and the Lords returning home from the Wedding , is expressed by this phrase . Whereas all men are in truth , and good men in their own esteem strangers , by death they go home to their Heavenly Countrey , Quis non peregre constitutus properaret in patriam regredi ; What stranger doth not long to return to his native soyle ? nothing more naturall to a man then to love his home , death is a departure home . Sometimes it is used for mens being set free from bonds and Prison ; and of Oxen , when after their labour in the evening , the yoake is taken from off their necks , The body is as it were the Prison of the soul , yea the whole world is but as a larger Prison , to a Saint from which death sets him free . Dissolvi nonquaereret Paulus nisi se proculdubio vinctum videret , In that St. Paul desired to be loosed , no doubt he apprehended himself a Prisoner . Was ever any man in love with his Fetters ? and what Prisoner doth not groan for enlargement , or captive would not welcome liberty ? death is a departure out of Prison . Once more , It is sometimes used of going to bed ; we are wearied in the day of our life with manifold labours , at the evening of death we go to our bed ; so the Prophet Isaiah's expression of the Righteous when they perish they enter into their beds . Doth not the weary Labourer long to be in his bed of ease and refreshment ? Death is a departure to our bed ; and no wonder if under these considerations of rest and liberty , and returning home , it be the Object of desire . To all this it may be further added , That the primary object of St. Pauls desire , was not the departure , but being with Christ . Sutable to this it is that else where he saith , We that are in this Tabernicle do groan being burdened , not for that we would be uncloathed , but cloathed upon ; that which a Christian so earnestly desires is the state of bliss in the enjoyment of Christ . Death is only desired in order to that , and that upon necessity , because there is no going to Christ without a departure hence : otherwise the best men would abhorre it . By this time you see the Resolution of the first Quaery , which amounts to this , that death was not by St. Paul , is not , cannot be desired by any one , but only in ordine ad aliud , in order to that which followeth it , and especially the being with Christ . The Quaere which would next be satisfied refers to the Legitimacy , Whither , and how far death may be desired ? To which end be pleased to knew , that that desire of death which is lawfull , yea not only lawfull but excellent . 1. Is not Active but Passive , So the Vulgar Latin reads it , Cupio dissolvi , I desire to be dissolved . In some cases the truth of our destre is testified by the endeavoure but it is not so in this , that command of killing , respects a mans self as well as others , and forbids not only the act but the endeavour ; he that by neglect of good meanes shortens his life , or by any evill meanes attempts the hastening of his own death , being no other in Gods account , then a self-murderer . We must not desire death as we desire grace ; we ought so to desire grace , as to use all wayes for the obtaining it ; we must not so desire death , as to take any course for accelerating it . 2. Not impatient but submissive , not repining at Gods delaies , but waiting his leisure , if God please , or when God pleaseth , is the language of a Christian , as in others , so in this matter . Indeed Simeon prayeth , Now lettest thou thy Servant depart in peace , but it was as appeareth by that addition ( according to thy Word ) because having seen the Messiah , he knew the time of his dissolution was come . We must not limit God to this or that season : And whilest we desire the thing , we must contentedly wait the time . Sapiens è vita non fugere debet sed exire , saith Seneca . A wise man must not fly , but go out of life . He learneth accipere , to receive death willingly , but he hateth arripere , to runne upon it desperately : Nor dare he break the Prison doors , though he be ready ( when God sets them open ) to go forth . Animus piis omnibus retinendus est in custodiâ corporis , nec injussu ejus a quo ille est nobis datus ex hominum vita migrandum , saith the Orator . Our Soul must not be dismist out of , without his leave who infused it into the body . In this respect the good man hath a desire at once both to live and to die , according to Divine appointment . If God will have him continue longer on earth to do him service , he is willing , and if he will take him to himself , he is willing ; resolving still to bow his will to Gods . 3. Lastly , Not Carnal , but Spiritual . Many there are , who wish themselves in their Graves , meerly out of discontent at the condition of their life ; either because they have not what they would , or suffer what they would not . Some there are who desire to die , that they may be in Paradise , rid of misery , and enjoy faelicity : But the right desire after death , is upon higher and spiritual Grounds , not so much to be free from sorrow , as sinne : to be in Paradise , as to be with Christ . Indeed , these words to be with Christ , are both Incentive and Directive to our desire of death . No stronger Argument why we should desire it ; no higher end for which we should desire it . What can make death welcome to us , if this of being with Christ will not ? Nor should any consideration make it more welcome to us , then this of being with Christ . And thus you have the second Question answered ; the result whereof is , that provided we do not hasten our own death , but are content to tarry Gods time , and that we do not only or chiefly wish it for self-ends ; we may , nay we ought to desire ( if God will ) that we may depart and be with Christ : and this is that whereof our Apostle hath here given the Phillipians and all Christians a Pattern . But oh my Brethren , how doth St. Pauls desire upbraid our backwardnesse , and chide our feares ? It was St. Cyprians complaint of the Christians in his time , and it is still true : Obnitimur & reluctamur & pervicacium more servorum ad conspectum Domini cum tristitia & maerore perducimu● , excuntes istinc necessitatis vinculo , non obsequio voluntatis : We resist and struggle , and like peevish servants , must to our grief and sorrow , be forced into our Lords Presence , going hence not with a willing obsequiousnesse , but out of a compelling necessity . Omnes refugiunt terminum ad quem curunt , said Seneca : Truly , all men would fly from the Goale of death to which they runne . I am afraid the most Christians are unwilling that should be granted for which they pray , when they say , Thy Kingdome come ; in which respect the fore-mentioned Father expostulateth . Quid oramus & petimus ut adveniat regnum caelorum , si captivitas terre●● delectat ? Why do we daily pray that the Kingdome of Heaven may come , when as we are so much pleased with a captivity on earth ? The truth is , we are so farre from making death the Object of our desire , that it is the ground of our fear ; yea , we tremble at the very thought of it . Indeed , that they should fear death , who being called Christians lead wicked lives , is no wonder ; and well were it if many of them did more fear it , then they doe . But why ? oh why this Pusillamous spirit in good Christians ? Let him be afraid to die , who is not born again of water end of the Spirit ; who looketh upon the continuation of life , as a respite from torment to come , and his first death to be a passage to a second ? But for Belivers , who are the Children of God , Members of Christ , and Heires or Glory to be afraid to depart , how incongruous ? Receive therefore a word of Exhortation , Give not over till you have brought your hearts to this sweet frame . He hath not enough con'd Happinesse , that is loath to goe to it , though it be through a dead Sea ; nor can he be justly thought desirous of Heaven , who is unwilling to shake hands with earth . It was justly said to that lame begger , who refused the offer of his Prince to take him into his Coach ; Optime mereris qui in luto haereas , Thou well deservest to stick in the mire . And surely , it is but fit that they should live and lie in sorrow , who are unwilling that Christ should take them up to himself . What is the Devils great design , but to keep our souls from Christ , and shall we comply with him in an unwillingnesse to depart that we may be with him ? Our belssed Iesus willingly came down from Heaven to earth , that he might be with , and die for us : Shall not we willingly goe from earth to Heaven , though it be by death , that we may be and live with him ? Especially considering the great advantage which hereby accrueth to us . And that leads me to 3. The Equity and justnesse of the Reason enducing St. Paul to this desire in those words which is farre better . The Emphasis of the Greek phrase is very observable ; it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , better , nay {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , farre better ; nay {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , much rather : or ( as our translation ) farre better . The Arabick seemeth to labour in expressing it by two words of the same signification , which is farre more excellent and transcendent , withall annexing the Pronoune ( for me ) which is not mentioned but to be supplied in the Greek . To die in respect of all , is not better then to live ; but in respect of them who dying are with Christ . For St. Paul to die , though it were to be with Chriss , was not better for the Philippians ; he intimateth in the next verse that it was needfull for them that he should live in the flesh , but for himself it was better , farre , infinitely far better , that he should depart and be with Christ . And now I am fallen upon a pleasant subject , the transcendent happinesse of being with Christ . But I cannot long insist upon it , nor if I should , am I able fully to unfold it . We shall never know the blisse of being with him , till we come to be with him . Only in a few words let me give you a glimpse or taste of its surpassing excellency . To this end I shall make use of that three-fold good which is the Object of mens desire in this world , and maketh them so much in love with it , namely Profit , Honour , and Pleasure ; in all which respects it is far better to be with Christ . 1. It is farre better in point of Profit . Christ is said by the Author to the Hebrews , to be appointed Heir of all things : Being now in Heaven , he is in possession of these all things , whereof he is Heir : And when we shall be with him , we shall be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Co-heires with Christ ; who ( though our Elder Brother ) admits us to have a share in the Inheritance . Whatsoever we enjoy in this world is but a small pittance in comparison of that Inheritance . Christ in the Person of Wisdome , saith of himself , With me are riches , yea durable riches . With him , they are not for himself only , but all that are with him : Yea , whereas the riches of this world are uncertain , those are durable ; and therefore as to wealth it is better , farre better to be with Christ . 2. It is better in point of Honour . To be with Christ , is to sit together with him in heavenly places ; that is St. Pauls phrase to the Ephesians . More then so it is , To sit with him in his Throne ; that is St. Iohns phrase . The Saints with Christ have a full view of his Glory . So our Saviour prayeth ; Father I will that those whom thou hast given me , be where I am , that they may behold my glory which thou hast given me . Nor do they only behold but participate of it . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , we are glorified together with him ; yea , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , we shall reign with him . They are both St. Pauls Phrases , which latter fully answers to that of sitting with him in his Throne . Whereas the Servants of Christ in this world , are for the most part in a low and mean condition , they shall be no lesse then Kings when they are with Christ ; having Crowns on their heads , and Septers in their hands , farre excelling all secular Dignities . And therefore as to Honour , it is farre better to be with Christ . 3. Once more , It is better in point of Pleasure . To be with Christ , is to Sup with him , so St. Iohn ; and no Dainties so sweet as those which are prepared for us in that Supper of Glory . To be with Christ , is to be with him in Paradise ; and no delights comparable to those of Paradise . It is to be with the Fountain of life ; and no waters so sweet as those which we drink at the Fountain . It is to be with the Sun of Righteousnesse ; And if there be a great deal of refreshment in the beames which this Sunne sometimes darts upon us whilest we are here , oh what content is there in being with the Sunne it self ! The Truth is , none of these carnal pleasures which this world affords , can give the soul satisfaction ; so that as the Dove found no rest till it returned to the Ark ; it finds no content till it come to Christ . Our greatest joy here , is the hopes of being with him hereafter : to whom those words of the Psalmist may be truly applyed ; In thy presence is fulnesse of Joy , and at thy right hand are pleasures for evermore . And therefore as to Pleasure , it is farre better to be with Christ . Indeed , well may being with Christ be better then all enjoyments on earth , when it is the best of Heavens Happinesse . It is true , we shall in Heaven be with our godly Friends , with all the holy Patriarchs , goodly Prophets , glorious Apostles , noble Martyrs , faithfull Confessors , glorified Saints , and Blessed Angels ; but all this is nothing to the blisse of being with Christ . It is the presence of Christ which is the Heaven of Heaven : Without him Heaven would not be Heaven ; and with him , even Hell would be Heaven . Whom have I in Heaven but thee , saith David to God . What were these visible Heavens without the Sunne ? What were the Empyreyal Heaven without God and Christ . By what hath been said , it appeareth that St. Pauls desire of death , was not an extravagant passion , but a well grounded Affection , nothing being more rational then that every one should most desire that which is best for him . Oh let us learn to have the same estimation of Christs presence , and then we shall have the same affection to death which St. Paul had ! The Queen of Sheba said to Sol●on , Happy are these thy servants which stand ever before thee . But oh how happy are they that stand before , and are ever with thee , oh blessed Jesus ! It was a devout speech of old Bullinger , Socrates gaudet sibi n●oriendum esse propterea , quod Homerum , Hesiodum & alios prestantissimos viros se visurum crederet : quanto Magis ego gaudeo , qui certus sum me visurum esse Christum servatorem meum , &c. Secrates rejoyced at death , believing he should see Homer , Hesiod , and other excellent men , how much greater is my joy , who am sure , besides many holy men , to see my Saviour Christ , the eternal Sonne of God in the flesh ? Cercidas ( as we read in Caelius Rhodiginus ) told his Friends on his dying bed , He left this life with delight , in an apprehension of enjoying after his death the company of Pythagoras the Philosopher , Hecateus the Historian , Olympus the Musician , and Homer the Poet . Oh with what cheerfulnesse should we depart in the assured hope of enjoying not only the Society of Abraham , Isaac , and Iacob , but Christ himself ! When the Holy Apostle St. Peter was upon the Mount with Christ at his transfiguration , he cryeth out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is good for us to be here . How much more reason have we to say of being with Christ in Heaven , It is good , It is best , infinitely best for us to be There . And therefore as Moses went up to a Mount to die , so we should gladly die , that we may go up to that Mount where Christ is . I end this : There want not many Comparisons to be made in this kind , whereby death may be rendred desirable , but none so cogent as this . We should be willing to depart , because it is better to be at home then in a strange place : To be in a Palace , then a Prison ; in a Paradise then a Wildernesse ; at rest , then in labours ; and to be free from sin , then to fall into it . But much more willing , because it is farre better to be with Christ , then abide in the flesh . 3. There is onely one part of the Text behind , and that is the Energy of this desire in the Effect flowing from it , which is expressed in the beginning of the verse , I am in a straight betwixt two . What those {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} two things were , is easily found out by what hath been already said , as also by that which praecedeth and followeth , namely to live , and to die : To depart and be with Christ , and to remine in the flesh . Between these two , St. Paul was straightned ; to wit , which he should make choice of , and according to the signification of the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , was in such a perplexity that he knew not what to do ; like a Beast that is put into a pound , or a People that are beseiged in a City . There is in every one of us ( nor was it extirpated in St. Paul ) a natural desire of life ; in which respect it may seem strange that the Apostle should be in a straight which of these to choose : but as on the one hand St. Paul had that which was common with him to all men , a natural desire of life ; so on the other , he had that which was peculiar to him , and such as he was , strong Christians ; a spiritual desire of death ; nor was this lesse fervent then that . No wonder if he were in a straight . There was in St. Paul ( as there is in every good Minister ) a love to his People the Philippians , who were a part of his care , in respect of whom he very well knew how advantagious his life would be . I but this Holy Apostle had an ardent love to Christ , which made him ( as all perfect Christians do ) long to be with him ; yea , as it were impatient of death , and this put him into a straight . Much like that which would ( to use Zanchy his comparison ) afflict a tender Mother and affectionate Wife , when she is called upon to goe to her Husband in some remote place , and withall to leave her Children behinde her , when yet perhaps they are not able to help themselves . Or ( to use St. Bernards allusion ) which would distresse a Begger , when being hungry , she is invitad to come into a rich mans Table and refresh her self , but she must leave her unquiet Child at the door . What the result of the Apostles determination was , appeareth in the subsequent Verse , namely , to be content to abide in the flesh . And it was Iudicious , yea Religious , since on the one hand the prejudice to him in living , would be only a retarding of his blisse in Christs presence for a time : But on the other hand the danger to them might be great through his dying , by reason of the many false Teachers which endeavoured to subvert their Faith , and so destroy their souls , by which likewise would accrue dishonour to Christ . So that Charity to the Philippians good , and zeal to Christs glory , did at last weigh down the scale : but still it was not without much ado , many debating and perplexing thoughts which did arise from his earnest desires of enjoying him whom his soul loved . And now that the same desire which was in this holy Apostle may be imprinted on our hearts , I shall briefly commend these following Counsels . 1. Let our affections be alienated from this world When the entangled Bird would flye upwards , the snare puls it back : thus doth worldly love hinder us from mounting Heaven-ward in our desires to be with Christ . You have oft-times beheld the sorrowfull parting of dear Friends , what delayes and teares , salutes and looking back , so loath are they to leave each other : thus must it needs be between the world , and him that is a Friend of the world . Ejus est in mundo diu velle remanere quem mundus oblectat , saith St. Cyprian : He that is taken with , cannot but desire to continue in the world ; and it is a kind of death to think of parting with it , which he knoweth must be when death comes . And therefore said an Ancient truly , The soul can never willingly be seperated from the body , till it be taken off from these worldly pleasures . 2. Let no sinne have dominion over us . When the sting is plucked out of the Serpent , it is not terrible , but amiable . St. Paul hath told us , The sting of death is sinne ; Oh let us pluck it out by repentance ! It is impossible for him who lyeth in sinne to live with Christ : Well may he be afraid to dye . Indeed , if a wicked man desire to dye , it is out of ignorance and incogitancy , because he doth not rightly apprehend , or at least seriously consider what followeth after death . Alas , it were far better for an impenitent sinner to live here , though in meannesse and misery , then to go hence , and be with Devils in torment to eternity . Oh let it be our care in life , to separate stnne from our souls , and then the separation by death of our souls from our bodies , will be a means of the union of our souls with Christ , and consequently an Object rather of joy then fear . 3. Let our Faith grow up to a full Assurance . It was by Faith that Moses refused Pharaohs Treasures , and chose affliction with the people of God ; and by Faith it is that we are enabled to contemn life , and desire death . Those things which are so glorious in the worldlings eyes , are to Faith contemptible , and those things which are so dismall when looked upon with an eye of sense , become amiable to the eye of Faith : Even death which is the King of terrours , is to a Believer a Queen of desires . That he who questioneth whether there be a life after death , or who doubts whether he shall partake of it , should be afraid to die , is no wonder . He that knoweth not what shall become of him when he goeth hence , may well be desirous to stay here . And therefore let us strengthen our Faith in the Promise of eternal life , and make our calling and election sure . 4. Finally , Let our love to Christ be more and more enflamed . Love is desirous of Union , and if fervent , will break through all difficulties to the enjoyment of its Object : Friends delight much in each others society . What loving Wife would not willingly be with her Husband ? I , and go to him , though it be over the boisterous Seas ? Oh when shall I come and appear before God , was Davids wish ; arising from his zealous love to Gods presence in his Sanctuary . Come Lord Jesus , come quickly , is the voice of the Church earnestly longing after his approach , because she dearly loveth him . And from this sweet spring bubled up that affectionate wish of an Ancient : Utinam essem cum Christo meo , Oh that I were with my Christ ! Mori timeat qui nolit esse cum Christo , as St. Cyprian excellently : Let him be afraid to die , who would not be with Christ ; to which he cannot be unwilling who hath a sincere affection towards him . Thus let us remove out of the way those stumbling blockes of reigning wickednesse , and worldly love ; let us take to our selves the wings of Faith in , and love to Christ ; so shall we make haste in our desire to be dissolved , that we may be with him . HAving given a dispatch to the Text , it now remaineth that I adjoyne a few words concerning this our Deceased Sister , whose remaines are to be laid up in the Grave . And truly whither you looke upon Her in Her Life or Death , in her Health or Sicknesse , you shall find Her a Patterne of many graces . Shee was the Daughter and Neece of two Reverend Ministers of the Gospell , now with God ; and as I doubt not but Shee had a Religious Education ; So Shee retained the sweetnesse of that Liquor with which Shee was at first seasoned . That truly Reformed Religion of the Church of England , wherein Shee had been grounded and established : Shee constantly professed , and in some measure practiced . Shee was an affectionate Wife ; a tender Mother ; a prudent Mistresse ; a Friendly Neighbour ; a Virtuous Woman ; and a Devout Christian . It pleased God of late to visit Her with much Sicknesse , which Shee underwent with much Patience , being often heard to say , Shall I kick against my Maker . In her last Sicknesse Shee was full of Heavenly Expressions by which Shee gave Testimony of the graces of God confer'd upon Her . Shee renewed Her Repentance and godly sorrow for Her sinnes , for though She blessed God who had kept her from notorious sinnes , that Shee could not but accuse Her selfe for many neglects and infirmities , being much troubled yet Shee had spent her time so ill , and not done that service for God Shee ought . Ardent were Her longings after Gods favour ; often saying , A Reconciled God is worth all the World . Shee testified Her submission to Gods dispose , by that sweet language , If it were Gods will , I am content to live , but not else . Her affections were much taken off from the world , for which reason . Shee said ; Shee was unwilling Her Children should be about Her Bed , least they should steale Her Heart from God ; and though Shee had the World at will , yet Shee accounted all dung that Shee might win Christ . It pleased God to suffer Satan to Winnow Her , but Her Faith did not faile , and after some conflicts Shee got the Conquest , triumphing over him , bidding defiance to him , casting Her self in an humble confidence upon the merits of Her Redeemer . Finally , when Shee was desired by her Friends to forbeare much speaking least it should exhaust Her Spirits ; Her reply was , Can I spend my self better then for God ? with whom I trust Shee now is , which since it is far better for Her I hope it will not be too much trouble to her Relations . Let not Her dear Husband grieve inordinately , Since Shee is gone to Her better Husband Christ . Let not her affectionate Aunt mourn immoderately , because Shee is gone to Her Heavenly Father . Let none of Her Friends weep much for Her , who is with Her best Friend ; rather let all of us learne to follow Her in those Virtues which Shee practised that we may attaine that glory whereof I hope Shee is possessed , whither he bring us who hath dearly bought us , Iesus Christ the Righteous . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A45559e-1090 Gen. 1. Partie . 1. 2 Tim. 4. 6. 2 Pet. 1. 14 , 15. Tertul. l. de animâ . c. 27. Ambros. de bono mortis , c. 2. Plat. in Phad . Cic. in Tusc. Ambros. ibid. Aug. l. de spir. . & anim . c. 43. Eccl. 12. 11. 2 Cor. 5. 1. Iohn 1. 14. 1 Pet. 2. 11. Aug. Iob 14. 10. Mic. 2. 10. Luke 12. 35. Partic. 2. 2 Cor. 5. 6. Rev. 14. 16. Luk. 23. 43. 1 Thes. 4. 17. Rev. 6. 9. Aug. l. de Eccl. dogin . c. 79. Id. De consid. mort. Serm. 2. Just . M. Quaest. & Resp. Orthod 9. 75. Greg. Naz. in erat . Caesar . Macat . hom. 12. Chrysost. in Phil. hom 3. Iren. adv. haer. l. 5. Chrysost. Ibid. Jobn 14. 18. Cypr. de Mortal Gen. 2. Partic. 1. Hier. Turtul . Luke 12. 36. Cypr. Ibid. Greg ▪ Mor. l. 5. c. 40. Isai. 57. 2. 2 Cor. 5. 4 Quer. 2. Vulg. Lat. Exod. 20. 12. Luk. 2. 29. Sen. Ep. 24. Cic. Cypr. de mortal . Sen. Ep. Cypr. de mortal . Id. ibid. Arab. Heb. 1. 0. Rom. 8. 17. Prov. 8. 18. Eph. 2. 6. Rev. 3. 21. Joh. 17. 24. Rom. 8. 17. 2 Tim. 2. 1● . Rev. 3. 20. M●● . 4. 2. Psal. 15. 10. Psal. 73. 25. 1 King. 10. 8. Bulling . Mat. 17. 4. Cael. Rodig . l. 21. c. 44. See my Sermon called the Epitaph of a godly man . Ver. 21 , 24. Zanch. in l●c . Bern. Serm. 12. in Cart . Cypr ib. Diad●ch . 1 Cor 15. 56. Psal. 42. 2. Rev. 22. 20. Cypr. ibid. Mr Abraham , and Mr Isaac Calfe . 
A45563	----	The royal common-wealth's man, or King David's picture represented in a sermon preached at the solemnity of the funeral of Sir Tho. Adams, knight and baronet, and alderman of London ; in St. Katherine Creechurch, on the 10th of March, 1667 / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. 1668 Approx. 96 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A45563 Wing H742 ESTC R16815 11733988 ocm 11733988 48444 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45563) Transcribed from: (Early English Books Online ; image set 48444) Images scanned from microfilm: (Early English books, 1641-1700 ; 533:15) The royal common-wealth's man, or King David's picture represented in a sermon preached at the solemnity of the funeral of Sir Tho. Adams, knight and baronet, and alderman of London ; in St. Katherine Creechurch, on the 10th of March, 1667 / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. [8], 40 p. Printed by Tho. Newcomb, for William Grantham ..., [London?] In the Savoy : 1668. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng David, -- King of Israel. Adams, Thomas, -- Sir, 1586-1668. Christian life -- Sermons. Funeral sermons. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion The Royal Common-Wealths man : OR , King DAVID'S Picture , Represented in a SERMON Preached at the Solemnity of the Funeral of Sir Tho. Adams Knight and Baronet , and Alderman of London . In St Katherine Creechurch , On the 10th of March , 1667. By Nath. Hardy , D. D. D. R. Chaplain in ordinary to His Majesty , and Vicar of St. Martins in the Fields . David fortis in bello , patiens in adversis , in Hierusalem pacificus , in victoriâ mansuetus , in peccato dolens , in senectute providus , rerum modos , vices temporum , per singularum sonos servavit aetatum : ●t mihi videatur non minus vivendi genere , quam canendi suavitate praedulcis moralem Deo sui fudisse meriti cantilenam . Ambros. de officiis , l. 1. cap. 24. In the SAVOY . Printed by Tho. Newcomb , for William Grantham , at the Sign of the Black Bear in Westminster-Hall . 1668. To the Right Worshipful Sir WILLIAM ADAMS , Baronet . AS it is not only lawful , but ( in Gregory Nazianzens opinion ) a most due debt , to publish the praises of Gods eminent servants ( especially when dead ; ) so it is expedient that the publication should be extended as far , and perpetuated as long as may be . It is the advantage which all discourses ( particularly encomiastical ) have by being printed , above that which they have by being only spoken ; that whereas these are like pictures hung in a private Gallery , those are as statues set upon an high hill , every way conspicuous ; these are as pictures drawn in fading colours , those are as Imagery wrought in lasting Arras . Vpon these considerations ( worthy Sir ) I suppose it is , that you desired this following Discourse might ( by the Printers help ) become legible , and though I am very conscious of its manifold defects , upon the same reason I have fulfilled your desire . It were too great pity , if such a rare and precious Jewel as he was should have been lockt up in a Cabinet ; yea , pity it is , that a more skilful Lapidary was not made choice of to have set him forth in his lustre . But the best of it is , his native lustre was such as needed not the help of Art ; and so far is this Discourse from adding to his splendour , that in truth it receiveth whatever worth it hath from him . Such as it is , I tender to you by this Dedication , and justly , since you have the greatest right to it , as being an Inventory of your Dear Fathers best goods , and choicest riches , which he hath at once carried with him and left behind him , in as much as the good works of them who die in the Lord follow them , to wit , for their own remuneration ; and yet stay here to be paterns for others Imitation . An Inventory I call it , and that such as I dare own to be so far true , that there is nothing said of him which doth not belong to him ; and therefore let none think that I do nimis adulari , at all flatter him , though on the other hand I ingeniously acknowledg it is far short of what might have been said of him : and therefore your self with the rest of his relations may think that I did frigide laudare , coldly commend him : The Truth is , though I will not use Saint John's hyperbolical expression concerning our Saviour ; There are many other things which Jesus did , the which if they should be written every one , I suppose that the world it self could not contain the books which should be written : yet I dare say , the several Passages of his excellent life could not be contained in an hours discourse , but justly require a large Volume . And now ( Honoured Sir ) though it grieve you to have lost , it is no small comfort to you that you had such a Father , so far excelling in all virtue , nor will , I hope , the reading afresh what you have heard before , discompose you , since you will finde more white of your deceased Fathers gracious life , than will checker the black of his dolorous death : nor is it only a Comfort , but an honour , a great honour to you to have had such a Father , who was greatly and highly ( yet no more than deservedly ) beloved and honoured , both living and Dead in City and Country . But withall , give me leave to mind you , that the having such a Father , layeth upon you a strong obligation of duty to walk in his steps and conform to his Patern , which I trust , in some measure you do , and will do more and more . May you ( if it be God's will ) equalize his years , and as you grow in years , grow in grace , that you may if not equalize , yet come near to his righteous Patern . I doubt not but whilst he was on earth , he put up many devout Prayers for you , your Consort , your Posterity , and not for you only but your sisters with their Relations , whereof you all have and will experience the benefit , nor can I close with a better Prayer than that all those blessings ghostly and bodily which he implored for you , may by divine bounty , be continued and multiplied upon you : I subscribe my self , Apr. 7. 1668. Sir , Your affectionate servant , Nath. Hardy . Acts 13. 36. David after he had served his own generation , by the will of God fell asleep and was laid to his Fathers , and saw corruption . I Am at this time to preach upon a Double text , the one whereof I have now read in your ears , and the other is here presented to your eies : both of them so copious that the scantling of an hour is too narrow for each . And therefore waving all Prefaces and without enquiring into the context or occasion of the words : I shall immediately address my self to a short discourse upon the text , and so proceed to give an account of the sorrowful occasion of this solemn Assembly . And if in performing this double task , I shall exceed the limits of a single hour , my Apology shall be in the language of Salust , Praestat tacere quam pauca loqui , It were better to say nothing at all than too little upon two such pregnant subjects . The former whereof is St. Pauls narrative concerning David , as it is set forth in these words ; David after he had served his own generation , by the will of God , &c. Which Narrative plainly parts it self into the life and death of David . The Character of his Life is but one , but that unum aggregatum such an one , as ( by the handling it will appear ) hath many involved in it , He served his own generation by the will of God. Those of his Death are Three , by which the state of the dead is represented to the life . He fell asleep , and was laid to his Fathers , and saw corruption . I begin with the Character of David's life , He served his own generation by the will of God. And before I proceed further , it will not be amiss to observe , that the Apostle speaking of David though but collaterally giveth him an excellent Encomium . It had been sufficient as to the scope of St. Pauls discourse only to have said , David after he fell asleep , saw Corruption . But he being an eminent person not only in place but grace must not be mentioned without an honorable character , nay though he wanted not his faults and those great ones too , yet they are buried in silence and only his worth proclaimed . It is the saying of Solomon , The memory of the Just is blessed , the Vulagar Latin from the LXX read it , cum laudibus , Gods faithful servants ought to be remembred with praises . Upon this account we finde God himself adorning those who were eminent in their generations with the amiable titles of servant and friend , as Abraham , Job , Moses , Josua , and others ; for this reason St. Paul enumerating the Worthies of the Old Testament , giveth them their due Characters ; as Abel , Enoch , Noah , with others : and here though it were but by the by and in a few words , he bestoweth a very high commendation upon David , that he served his own Generation by the will of God. Which words in the Greek are capable of a double translation whilst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred in the Dative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Ablative case , and so have our Translators construed it , he served his own Generation by the will of God , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred in the Ablative case , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Dative , and so it is translated in the Margin , in his own generation he served the will of God. Those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also capable of a double interpretation in this place and accordingly the sense of the clause may be variously explicated ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other acceptations , is sometimes and most usually taken for the men of one age , or , sometimes for the age of one man ; and so here ▪ either he served his own generation , that is , the men of the time wherein he lived , or , he served in his own generation , that is , during the time of his own life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render will , signifieth counsel which cannot properly and strictly be applyed to God : for whereas counsel supposeth imperfection of knowledg , and requireth time of Deliberation . To God all things past , present , and to come , are at once and altogether manifest : but , yet inasmuch as when the Will acts by counsel , it acts most rationally and prudently , it may serve to minde us of the equity , and wisdom of the Divine will. And whereas there is the Will of Gods purpose and decree ; and t●e will of his precept and command ; both of these may fitly be understood in both the translations , all which I shall accordingly make use of , since every way the words serve for the commendation of David , and consequently instruction unto us : And 1. First of the translation which we have in the text , — he served his own generation by the will of God , It here we understand the will of God's Command , it must be referr'd to served ; and the meaning is , that David in serving his generation , did not follow his own fancy , nor yet the humour of the times , but God's will made known to him in his Word . And this restriction must still be taken in , as we ought to be another's friend , so a servant to our generation , but usque ad aras , and no farther ; so far as may consist with a conformity to God's will. There is a time serving , which is , though too usual , yet detestable , when we sail with every winde , and comply ▪ with every humour of the age we live in . Too many such have been in our times , who change not only their fashions but opinions according to the mode , men that can swear and forswear , and will be sure to side with that part of the generation that is uppermost , but far be this from the conscientious man who according to the double reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will serve the time , but no further than withall he may serve the Lord according to his Will. But I rather adhere to that Exposition which understanding the Will of God's Decree , referrs it to generation , and giveth this sense , that David served that generation upon which he was cast by the Will of God : According to which construction here is something implied and something express'd in this Character . 1. That which is implied is , that that generation in which every man liveth , is , allotted to him by the Will and counsel of God. We come not into this world by chance but Providence , and that we are born in this or that place , in this or that age , is the wise appointment of God , according to that of St. Paul , he hath made of one blood all Nations to dwell upon the face of the earth , and hath determined the times before appointed , and the bounds of their habitation . And therefore , if the Generation in which we live be virtuous and prosperous , we must thankfully acknowledg the goodness of Divine dispensation ; and if it be vitious and calamitous , the daies and times evil , we must not repine nor murmur , because it is no other than Divine determination which hath cast us upon the one or the other . 2. But secondly , That which is expressed is , that it is our Duty , whilst we live in this world to serve our generation . It is a known saying of the Oratour , Nemo sibi natus , No man is born for himself , nay more , no creature is made for it self ; but all that they may be serviceable to each other , and every one to the community . We may observe in the several parts and members of our natural body , how that their several acts and operations are in reference to the whole , The eye seeth , the foot moveth , the mouth feedeth , and the stomack digesteth not for it self only , but all the rest of the members . Thus it ought to be in Church and Common-wealth ; St. Paul saith of Charity , that she seeketh not her own , to wit not only , nay , in some cases not principally . It is the same Apostles counsel to the Phillippians , Look not every man on his own , but the things one of another , to which may be added and all upon the things which concern the Publick . The truth is , for this end hath God bestowed upon men several gifts of nature , of art , of fortune , and of grace , that with these they may serve their Generations . Yea , for this reason , as he hath enriched several Countries with different Commodities ; so he hath furnished men with several gifts , to one in this kinde , to another in that , that so they may every one stand in need of , and be helpful to each other : nor are we only Cisterns to retain but Conduit Pipes , to convey that Water which is bestowed upon us : Treasurers to lay up , but Stewards to lay out the Talents which are communicated to us for the common good . This is that Duty which is incumbent upon every man according to his capacity and Ability , but more especially such as David was , who had riches and honour , men of wealth and estate , men of power and authority . True it is , there is no man though never so mean and poor but may serve his Generation , if he have a family , ( as most men have ) he serveth the Publick by well ordering his houshould , especially educating his children in the fear of God , it being not imaginable how great an influence that hath upon the commonwealth . If he hath a Calling ( as no man ought to be without ) by his industry and diligence in that he doth not only maintain himself and family , but serveth the Publick ; Finally , if he be a pious man , by his good example to those among whom he liveth , and both by his mourning for the publick enormities and prayers for the publick welfare he is greatly useful to the community , and therefore let no man think himself excused or disobliged from this service . But yet to make use of our Saviours words , To whom much is given , of them much is required , and consequently , by them much ought to be performed in the service of their generation . Rich men with their gold and silver by works of Piety and Charity ; Great men with their power and honour , by restraining and punishing evil doers ; and by encouraging and rewarding those who do well , since as it is their Privilege that they can , so it is their Duty to be serviceable to their Generation above others . It is the difference which Aristotle maketh between a Tyrant and a King , that a Tyrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mindeth his own Profit , but a King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the benefit of them whom he governs . And though that be a rebellious Principle Rex minor universis , which maketh the King inferiour to the whole body of the People : yet it was an excellent motto of Trajan the Emperour , Non mihi sed Populo ; who lookt upon himself as a servant to his People : It is very observable how that the Sun is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a servant , in as much as it shineth not for it self but the world , serving all Creatures with its light , heat and influence ; and such ought Kings and Princes to be , yea as all the Stars in their several Spheres are useful to the Publick , so ought all that are set on high in any kind of Power and Authority at once both praesse and prodesse aliis , to go before and be beneficial to others . Nay such hath been the temper of publick spirited men in publick places that they have empoverished themselves to enrich the community ; like the clouds which empty themselves to water the earth . One of the German Princes had for his Device , a candle burning in a Candlestick with these Letters , A. S. M. C. Aliis servio , meipsum consumens , I consume my self to serve others . Plutarch reports an excellent saying of Pelopidas — a valiant Commander , who when going out to the wars he was desired by his wife to look to himself return'd this answer , It is for private souldiers to be careful of themselves , they in publick places must have an eye to other mens lives . Though there be more Danger to a man's self by standing in the gap than getting behind the hedg , yet every good man will stand in that place to which his office obligeth him , saying with Pompey when a storm threatned the Ship which was going to fetch corn for Rome , It is not necessary that we live but it is needful that Rome should be relieved . Thus ought all to be as stones , and great men as corner stones and pillars in the building whereof they are a part , contributing to their utmost for the support and preservation of the whole ; nay they ought all as souldiers in their several ranks , and great men like the chief Officers in the front adventure themselves to get the field and win the Day . Nor is our zeal to the Publick to be confin'd to that which is called in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own generation but extended to the generations which are to come , that when we are perished from off the earth , those that follow after us , may be the better for us ; for since according to that known Maxim , Bonum quo communius eo melius , Good is so much the better by how much it is the more common , the further our service extends , the more acceptable . It was matter of Joy to the blessed Virgin that from henceforth ( to wit from her conception of Christ in her womb ) All Generations should call her blessed , and it is no small cause of Joy to every good man when he can , yea his earnest desire and indeavour that he may be a blessing not only to one but many , to the present but future generations , doing and promoting those things which may procure and preserve piety and tranquillity to the places where he liveth in after ages . How fully all this was verified in David may appear from the several Passages of his history , which because time will not give me leave to enlarge , I shall contract in a narrow compass . He served his Generation as a good man by his grieving for the notorious transgressors of Gods Law , insomuch that Rivers of tears ran down his eyes ; by his praying for the peace and prosperity of Jerusalem ; by walking in his house with a perfect heart , and by Doing that which was right in the eyes of the Lord , not turning aside from any thing that the Lord commanded him save in the matter of Vriah the Hittite : insomuch that his Successors are commended and discommended according as they were like or unlike in their practices to David . He served his generation as a great man in wealth , by consecrating a considerable part of his gold and silver for the Temple which his son built , in honour by executing Justice and Judgment for all the people , He fed them ( saith the Psalmist of David ) according to the integrity of his heart , and guided them by the skilfulness of his hand . He saith of himself and accordingly he performed it , when I shall receive the Congregation , I will judg uprightly ; and again , mine eye shall be upon the faithful in the land ; and again , I will early destroy all the wicked of the land , then which no ruler can do a greater service for his generation . How many Adventures did he engage in for his Country , witness among others that notable encounter with Goliah : and by his zeal in preparing for the house of God , and establishing the worship of God , he served not only the present but future generations , nay by these excellent Psalms which he hath left upon record , pen'd upon several occasions , and useful for all conditions of life , he hath and will serve the Church of God , as well Christian as Jewish , and that in all ages , to the end of the world . Thus did David and thus proportionably ought we in our several Stations . But alas how few such are to be found ? There are too many lasy debauched persons ( the Chronicle of whose life was long since summed up by the Poet , Nos numerus sumus & nati consumere fruges ) such as are the very drones of the hive , telluris inutile pondus , Barren trees fit only to be cut down , like wooden legs , and glass eyes , nay not so good , for these are of some use at least to fill up a vacuity , but these are like Cyphers in Arithmetick which signifie nothing , nay not so good as these neither , for these are serviceable in conjunction with Figures , but they do no good alone , and by their society with others much hurt . They are the Wens and tumors , yea the botches and scabs of the Body to which they belong , a reproach and dishonour to their generation . The Romans appointed their Censours to inquire into every mans course of life , & nigro carbone notare , to marke them with a brand of infamy , who could give no good account of their life , as adjudging him unworthy to be a member of a society , by whom the society is not bettered nay dammaged , and such are all idle vagrants and dissolute libertines . Yea well were it if among the rich and mighty men there were not many who like mineral grounds , which have a great deal of gold and silver in their bowels , but bring forth no fruits upon their furface ; or like mountains that are of a great height , and yield but very short grass , notwithstanding their high places and full purses do little or no good in their generation . Nay which is yet far worse , there are some and these too of the upper rank , nor is it so long since there were such among us , I pray God there be none such still who in stead of serving their generation serve themselves upon the generation where they live , raising ther own fortunes upon publick spoils , warming themselves at those flames which consume the community , not rulers but ruiners , not governours but oppressors , who in stead of feeding , feed upon the people . And though I hope the number of these is small , yet I fear the most are of a meer selfish spirit , not caring for their generation whither it sink or swim , flourish or wither , be happy or miserable , provided they may save their own stake , or advance their own interest ; whereas in truth would we weigh things in the balance of right reason , we shall find that serving our own generation is the best way to secure our own interest and that both as to matter of profit and honour . It was God's Command to his people in Babylon , seek the peace of the City , for in the peace thereof you shall have peace , every particular is involv'd in the general , if the tree wither , the branches cannot flourish , if the ship sink the Cabbin cannot be safe , and therefore , by serving our generation , we serve our selves . Nay , in this sence to be a servant is an honour , else sure St. Paul would not have made choice of this as the fittest Character he could give King David in my text , nor indeed is any Prince more honour'd in the sight of God and man , then he who most serveth the Publick by well governing them . Among all the creatures which God made , the Angels are the most glorious and yet of them it is said , that they are ministring spirits , sent forth to minister for them who shall be heirs of Salvation . Nay of our blessed Saviour it is said , he came not to be ministred unto but to minister ; and surely then it is no dishonour , no not to the greatest Potentates : nay shall I say , It is the grand reason why they are entrusted by God with their power and authority that thereby they may serve the generation . And let this suffice for a dispatch of the translation which we meet with in the text . 2. But there is another in the margin namely that David in his own generation served the will of God , which seemeth best to correspond with that which is said of him at the 22th verse of this chapter that he was a man after Gods own heart , and did fulfil all his will , and therefore must not be passed by . In the handling whereof , I shall again make use of that forementioned distinction of the will of Gods decree and command . 1. David served the will of Gods Decree , and that both actively in respect of the Church and her enemies in his time , and passively in respect of himself . 1. He served Gods decree actively , in as much as he was a special instrument in the hand of God for bringing great things to pass in order to the Deliverance of his people and the Destruction of their enemies , for so we find in his history , how once and again he subdued the Philistines , recovered the Ark out of their hands , and brought it into the City of David with gladness . What victories he obtained over the Amalekites , Ammonites , Edomites , Moabites and Syrians , by which meanes the people of Israel enjoyed plenty and tranquility . This is that which is observable in all ages how God hath found out , or rather , made some persons fit for eminent service , and stirred them up to do noble and Heroick acts for his Church , The book of Judges affords plentiful instances of this kinde , where we read , that God raised up Judges which delivered them out of the hands of those that spoiled them such as were Othniel , Barak , Deborah , Gideon , Jephithath , Samson , with others who from time to time served the will of God in rescuing the Israelites from their enimies , Time would fail me to tell you of Hezekiah and Josiah , Nehemiah and Zorobabel together with those many worthies we finde in the Histories of others and of our own kingdom in former and latter times . Among which I should be very injurious if I should forget to mention him whose memory will be pretious to all Loyal English men so long as the sun and moon shall endure . The thrice Noble Duke of Albemarle to whom the Character of this Text in both translations so justly belongs , having served his own , nay succeeding generations , yea , having most eminently served the will and counsel of God in his generation , by being the happy instrument of delivering his Country from slavery , and setling his King in his Throne , together with the reestablishment of our laws and liberties . The word in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to its derivation primarily applied to Marriners at sea , who by rowing with the Oar , or in any other way serve the Pilot in the safe passage of the Ship to the Haven . What is this World but a Sea , the Church a Ship , God the Pilot , by whose providence , the Ship is steered , and those whom he in a more especial manner maketh ▪ use of to preserve the Ship of his Church whilst it passeth through this world , are as it were his under-rowers ? We read of a memorable vision in the Prophecy of Zachary , of four horns by which are meant the Churches enemies , and four Carpenters which are the instruments raised by God to break these horns ; when God hath any great work to do , either to pull down Babylon or build up Sion he will send Carpenters to accomplish it , and surely thus to be imploy'd by God in the accomplishment of his Will , is no small Honour : Yea , for this end doth that God ( who can when he pleaseth do his own work without means ) vouchsafe as it were to single out some persons in several ages to be serviceable to his Decrees in the protection of his Church , that he may clothe them with renown ; and consequently we ought to fulfil this design of God by giving them all respect and honour which they are capable to receive and we to give . I cannot close up this without taking notice that this is no Apology , no nor so much as the least excuse for those egregious persecutors , oppressors , usurpers , which have in their generations been destructive to the places where they lived , ( among whom Oliver Cromwel the late cursed Monster of men deserveth to be looked upon as a nonsuch ) I say this is no plea for them that in some sence it may be said of them they served the will of God , for they only serve his permissive not his effective will , and besides what is said of the Assyrian king , howbeit he meaneth not so , neither doth his heart think so , is fitly applicable to them , they design not to serve the will of God but their own covetous , ambitious and revengefull Lusts ; only God is pleased to suffer and make use of those horrid Wickednesses and Violences which they act upon others ; and for the bringing about of his own most just Counsels and righteous Decrees , so that howsoever some of them adding hypocrisie to their villany have pretended the Glory of God , yet by their abominable actions they have discovered their intentions to be nothing less , and though they have after a sort served the will of God , yet it was besides nay against their will , since at the same time , and in the same thing whereby unwittingly and unwillingly they have fufilled Gods secret will of decree they have wittingly and wilfully violated his revealed will of command . And therefore in a far other Notion is this of David's serving Gods will to be understood in the Text ; namely , his ready accomplishment of of Gods decree in saving his Church and destroying his enemies , by these warrantable means which his word alloweth , and his providence hath offered to him which as it was highly commendable in him , so justly imitable by us upon the like occasions . But Secondly , he served Gods will of decree , and that passively in respect of himself by his willingness to suffer whatsoever evil God allotted to befall him in his Generation ; he was a man who experienc'd both conditions of life , namely prosperity and adversity , nor was he more thankful for the one than patient under the other , and that because it was Gods will , for so runs his own language , I was dumb and opened not my mouth because it was thy doing ; very observable to this purpose is that expression of his humble resignation , where he saith of his return to Jerusalem , If I shall find favour in the eyes of the Lord he will bring me back , but if he thus say , I have no delight in thee ; behold , here am I , let him do to me as seemeth good to him . And in this notion this character belongs to every good man , whose name like that of a Deacon to whom St. Austin writeth an Epistle is quod vult Deus what God will , he is willing to be any thing or nothing , as God shall dispose of him . This saith St. Chrysostom , is the property of a servant of God to be well pleased with his severe as well as gracious dispensations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ not only when he smileth but when he frowneth , when he delivereth but when he afflicteth , as to say with Ely , Dominus est , It is the Lord let him do what seemeth him good , and as that Nobleman answered his king when he said , You must go on hunting with me , non oportet nam Lubens volo , It is not I must , but I will with all readiness : so did David , saying , Oh God , my heart is ready my heart is ready ; and let the same frame of spirit and temper of heart be in every one of us . 2. Besides this notion of serving Gods Will , that is , his Decrees both by doing and suffering ( since so far as consists with the Analogy of faith , and the reason of the context , it is best to expound Scripture in its largest sence ) I must not omit the notion of serving Gods will , that is , his Commandments which are the signification of that which God would have us to avoid and perform . We find in the 119th Psalm David often praying to God , teach me thy statutes , and teach me the way of thy statutes , and make me to understand the way of thy precepts ; and accordingly he professeth that Gods testimonies were his meditation , and that all the day ; nay , his eyes prevented the night-watches that he might meditate in Gods word ; nor was this only that he might know but do them , and therefore he prayeth , Teach me good Judgement and Knowledge ( and a good understanding have they that do his commandments ; ) and again , Oh that my ways were directed to keep thy statutes , and again , make me to go in the path of thy Commandments . Thus like a good servant he desired first to know his Masters will , and then to doe it . And as he served the will of God so he performed that service . 1. Cordially , rejoycing in the way of Gods statutes , making his testimonies his delight . Yea , and in another Psalm he saith , I delight to do thy will , oh my God yea thy Law is in my heart . 2. Speedily , his resolve is not only to go but run the way of Gods Commandments , in his practice he made haste and delayed not to keep Gods Commandments ; as well knowing , that though in other cases haste maketh waste , yet in this delay breedeth danger . 3. Universally , not that he was without particular failings , and those gross ones too ; but as he saith himself , he had respect to all Gods Commandments , not wilfully living in the breach of any ; and again , I hate every false way , so that the bent of his heart was against all sin , and the course of his life was conformable to all virtue ; and accordingly it is said of him at the 22 verse of this Chapter , he did fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Gods will. 4. Constantly , in his generation or age ; that is , to the end of his life , and therefore he saith not only I have chosen the way of truth , but I have stuck unto thy Testimonies ; and again , Thy Testimonies have I taken as an heritage for ever , and I have inclined my heart to perform thy Statutes alway , even unto the end . All which considered well might he not only say but ingeminate it , Oh Lord , truly I am thy servant , I am thy servant . Thus did David , and thus ought we ; but do we thus ? we all profess our selves , the servants of God , and what is the proper notion of a servant , but one who is ad alterius nutum , at another man's command , and therefore serve God we cannot if we serve not his Will. But alas how many of us according to Saint Pauls Character , are taken captive by the Devil at his will : and like the Centurion's souldiers , he bids us go , and we go , come , and we come , do this and that , and we do it ▪ we serve diverse lusts and pleasures following ( as our Church teacheth us to confess ) the devices and desires of our own hearts . And like those of whom Saint Peter speaketh that wrought the will of the gentiles ▪ we conform to the humours of wicked and ungodly men , so far are we from being what we profess to be servants , to the will of God. Oh , therefore let us sit down and consider with our selves . 1. What the will of God is , which we are obliged to serve and according to Saint Pauls exhortation , Prove what is that good , that acceptable and perfect will of God. He hath shewed thee , oh man , saith the Prophet , what is good , and what doth the Lord thy God require of thee . Whatsoever God willeth and requireth is good , just and equal : and that were it for no other reason but because he willeth and requireth it . David speaking of the will of God , saith , The Law of the Lord is perfect . The Statutes of the Lord are right . The fear of the Lord is clean . The Judgments of the Lord are true and righteous altogether : good reason we should serve his will which is so just , pure , right and perfect . 2. Whose will it is , namely the Will of God , who is , 1. Supremus in imperando , most supreme in commanding , having an absolute Soveraignty over all his creatures ; Wherever the Supreme power on earth resideth , Whither in one or many , it is and must be arbitrary , but , surely much more in him who is without a solaecism or hyperbole , most highest king of kings , and lord of lords , and therefore his Will ought to be our Law and the rule of our actions . 2. Benignissimus in adjuvando , most gracious in assisting ; who as in Justice he may command what he will , so in mercy will enable us ( if we seek to him ) to do what he commands ; upon which account it is that the yoke and burthen of Gods law is said to be light and easie . 3. Indulgentissimus in condonando , most merciful in forgiving the defects and imperfections of our service for so the promise runs , I will spare them as a man spareth his son that serveth him accepting the will often for the Deed , and pardoning the imperfections that usually accompany best deeds . 4. Munificentissimus in remunerando , most bountiful in recompencing those who serve him . Indeed , there wants not prophane Atheists who say , It is in vain to serve the Lord ; but Saint Paul hath assured us , He is a rewarder of them that seek him diligently ; nay he is not only a rewarder , but he himself is the reward : they are his own words to Abraham , I am thy exceeding great reward . And surely upon all these considerations , we shall conclude that nothing is more reasonable than after David's pattern in our Generation to serve the will of God. From the Character of his life , proceed we more briefly to the threefold character of his Death , by which is described the state of the Dead . 1. He fell asleep , that respects the person . 2. Was laid to his Fathers , that respects both his soul and body . 3. And saw corruption , that only respects the body . 1. He fell asleep , Those words which precede , The will of God , are by some intepreters referr'd to this clause he fell asleep ; in which construction they afford us a good instruction ; namely that death befalls us not by chance , but by the will of God. It is appointed ( saith the Apostle ) for men once to dy , and not only the thing it self in general , but the circumstances as to individuals ; namely , the means , manner , place , time , are all appointed by the will and counsel of God , we are all in this world as so many Tenants to God , the great Landlord ; and this not for any certain term of years , but durante beneplacito , during his good pleasure we come in , and stay , and go out of this world : so much that prayer of Simeon imports , Lord , lettest thou thy servant depart in peace , we can neither stay longer nor go sooner than God pleaseth . A consideration which ought to be an argument of contentation both in respect of our selves and others whensoever or howsoever they dye , since it is by the will of God , to which we must necessarily and ought voluntarily to submit . 2. To let this go , I might further observe that it is said of David , he fell asleep after he had served the will of God in his generation , or , served his generation by the Will of God not before , nor doth any of Gods servants dye before they have fulfilled the work for which God sent them into the world . It is said of our blessed Saviour that though the Jews sought to take him , yet no man laid hands on him , for his hour was not come ; yea , he saith of himself , I must work the work of him that sent me into this world , whilst it is day ; not did the day ( to wit of his life ) exspire till he had done that work . The time of my departure saith St. Paul is at hand , but what followeth , I have finished my course , then , and not till then , was the time of his departure , when he had finished his course . It is that which may very much comfort us whensoever death seemeth to , or really doth approach that as we dye not before the time which God hath allotted us to live , so neither before the service be done which he hath appointed for us in our generation , and if that be done , we have reason to be willing to ly down to sleep as here David , after he had served his Generation , fell asleep . 3. But that which I here especially take notice of is , that Death is resembled to a Sleep . It is observable among prophane writers both Greek and Latine Poets and Oratours , that sleep is said to be the image , the kindred , the Sister , the brother of Death , and this metaphor is frequently used in the holy scriptures , in the Old Testament promiscuously of both bad and good , in the New , especially of the good , who are said not only to sleep , but to sleep in Jesus : and to sleep in the Lord. And thus Christ useth it of Lazarus , St. Luke of Stephen , and here St. Paul of David ; and this more particularly in a double respect . 1. Sleep is a levamen laborum , a quiet repose and a cessation of all pain and labour ; thus they that dy in the Lord , rest from their labours . It is a saying abundantly verified , Omne quod vitae praesentis miseria , This life is a wilderness of troubles , wherein our bodies are exposed to pains and pain , and our souls suffer somtimes by sympathy with the body , and somtimes by its own immediate sorrows , cares , and fears ; but when we dy we are freed from all these . Valerius expresseth it by 4 letters , H. R. I. P. hic requiescit in pace . Petrus Diaconus by three , D. M. S. dormiunt mortui securi , the dead sleep in safety , and rest in peace . This is that which in respect of the body is common to the wicked with the righteous ; but in regard of the soul peculiar to the righteous , for whilst the soul of Dives is tormented , the soul of Lazarus is comforted saith Abraham . True , the soul doth not as the Psuchopannuchists fondly asserted , sleep with the body , nor yet as the body , for though by the separation of the soul from the body , there is cessation of those organical actions which the soul performeth by the help of the body , yet its immanent and immaterial acts are performed by it in that State of separation , and if ( as we observe in our own experience ) the soul is active in dreams and fancies whilst the body sleepeth , we may very well conceive that the Soul hath its proper acts which it exerciseth whilst it is without the body . But as to a cessation from all disturbing passions , the Souls of the good may be said to fall asleep . In this respect they are said to be in Gods hand , a place of safety in Abrahom's bosome a place of refreshment , and under the Altar a place of refuge . The Greek word here used ( as hath been already intimated ) referrs to the oar , and tugging at the oar is a laborious imployment . How Sweet is sleep to the weary labourer , and so was death to David who had laboured more abundantly than others in serving his generation . The Churchyards are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleeping places , the coffin a couch , and the grave a bed , so saith the Prophet , They enter into peace , they rest in their beds , so the Poet , Somnus ut est mortis sic lectus imago sepulchri , and such a bed , quo mollius ille dormit qui durius in vita se gesserit , wherein he sleepeth most sweetly who hath suffered most bitterly ; for which reason Saint Stephen dying under a shour of stones , is said to fall asleep . 2. When we ly down at night to sleep , we hope to awake again in the morning : and therefore is death a sleep to the Godly , ob spem futurae Resurrectionis , for the hope of a future Resurrection . Sleep is a short death , and death is a long sleep ; but though long it is not perpetual , we shall arise again , and as , though a man sleep many hours , it seemeth when he awaketh but a few minutes , so though we ly dead many years , it shall seem at the Resurrection but as it were a few hours : nor do we with so much ease awake any man out of his sleep , as Divine power shall raise us from the dead , Yea , as usually we awake men by our voice , so shall the dead at the last day , hear the voice of the Son of God , and come forth . This notion of deaths being a sleep , in reference to the Resurrection is true , both in respect of bad and good , since all shall be raised at the last day : but whereas sick men awake disturb'd , but healthy men refresh'd ; so shall it then be with the wicked and the righteous , those shall arise to sorrow , these to Joy , those shall awake and sigh , but these shall awake and sing . And therefore saith David of himself , my flesh shall rest in hope , and again , When I awake , I shall be satisfied with thy likeness . So that , to close up this , seek not consolation against Death , but let death it self be our consolation . True it is , Death it self is very terrible , yea , the king of terrours , and the thoughts of it so dreadful that we are very unwilling to entertain them . But lo , here it is reprefented to us in a mollifying Phrase , and that which is familiar to us : and why thus ? but to mitigate our fears of death , upon which account Christs crucifing is called a lifting up , and the afflictions of Gods servants instructions , to smooth the roughness and asperity of them , and withall to render death familiar to us , that every evening when we put off our clothes , ly down in our beds , and fall asleep , we may call to mind our Death , and our grave , looking upon this as a bed , and that as a sleep . 2. The next Character of death David is , that he was laid to his fathers , which I have already told you , may be understood in reference either to the Soul or the Body . 1. To the Soul , and so the meaning is , that when he fell asleep , his soul went to the nest of those holy Patriarchs which were gone before him . I am a stranger upon earth , and a sojourner , saith David , as all my Fathers were : because as they so he , had but a short continuance upon earth , and looked upon themselves as going hence , and when he went hence , he went to those his Fathers , which had gone before him : What that place was , I shall not stay to dispute , most certainly it was not a Limbus subterraneus , prison under ground , on this side hell , where their souls were detain'd till Christs resurrection : most certainly it was the bosom of Abraham ; and that a place of comfort : yea , most probably ( by our Saviours words ) the kingdom of Heaven . And it is no small comfort to consider , that when we dye , we shall be gathered to our godly Ancestors and Progenitours . 2. To the body , and so it may be taken in a narrow or an enlarged sence , in a narrow sence : those are laid to their Fathers , who are buried in the same Grave or Vault with their Progenitors : but in this sence this was not true of David , for where it is said , He slept with his Fathers , it presently followeth , and he was buried in the City of David , which City of David was not Bethlehem , the place of his Fathers , but Sion the place where the Kings were buried ; so that it must be taken in an enlarged sence , inasmuch as the grave being the common receptacle of all men , any one being buried , is laid to his Fathers , because in a grave , which is the place for all mankind : and so gathered quasi in tumulum & cumulum , to the heap of dead bodies . It is that consideration which should render the grave so much the less dreadful to us , because it is no more than what is common to our Fathers , nay , to the whole race of them that dwell upon the earth . 3. The last Character referrs only to the body , which is that he saw corruption . Seeing ( according to the Hebrew Phrase ) is as much as experiencing ; so we read else where of seeing death , what man is he that liveth ( saith the Psalmist ) and shall not see death ? there were never any but two , Enoch and Elias , and I may say , What man is he that dieth , and shall not see corruption ? there was never any but one , the holy one of God : But otherwise all that lie in the grave , rot ; for which reason the same word in Hebrew signifieth both the grave and corruption ; I have said ( saith Job ) to corruption , Thou art my Father , and to the Wormes , You are my Mother , my Sister , and this , as appeareth by the foregoing words in reference to the grave , wherein though some by embalming are preserved longer than others ; for so say some , was Alexander's body kept from putrefaction above an hundred years : yet sooner or later all rot , for which cause our body is called by St. Paul , vile body , or according to the Greek , body of humiliation . A consideration which may very well be matter of abasement to the strongest man , & beautifullest woman , that their strength must degenerate into weakness , their colour into paleness , and both at last into rottenness , though withall , let it not too much discourage us , since as the rotting of the grain in the ground maketh way for its springing up and fructifying , so shall the corrupting of our bodies in the grave . And therefore let us in the multitude of our thoughts within us touching the grave , look beyond it , at that day when ( as St. Paul assureth us ) our Lord Jesus shall change our vile body , and when ( as the same Apostle tells us ) Mortality shall put on immortality , and corruption shall put on incorruption . ANd thus I have given you an account of Saint Pauls narrative concerning King David . But another narrative is , and that justly , at this time , expected from me concerning the Life and Death of the Right Worshipful , and Right Worthy Knight , Sir Thomas Adams , Knight and Barronet . There is no less than a threefold obligation , to wit , of Piety , Equity and Charity laid upon us of publishing the excellencies of those who have done worthily and been famous in their Generation , since ( as Saint Basil ) hereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we glorifie the Lord in and for his servants and that is Piety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — we honour the dead in their memory , and that is equity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rejoyce and benefit the People by their examples , and that is Charity ; As Physicians and Chirurgians do very much advance their knowledg by Anatomising the bodies of dead men , so we either are , or may be much better'd in our practise by a delineation of the graces of dead Saints : and therefore though this eminent servant of God , and of his generation being taken out of this valley of Bacah and carried to that mount of Joy ( where beholding the glorious Deity , he sings eternal Halelujahs ) stands in no need of any praises from us . Yet it is needful , very needful for us , who are left behind that we may be stirred up to follow his choyce example . And now what Paterculus saith of Aemilius Paulus , he was vir in tantum laudandus in quantum virtus ipsa intelligi potest , I may fitly apply to him , the circumference of his Encomium , may very well take in all the lines of virtue , which meet in him as in their Center : and I could heartily wish that as those Confessours truly said in their epistle to Saint Cyprian , Vigorous expressions were correspondent to the glorious actions or rather Passions of those Martyrs whom he commended , so I could now draw the Picture of this Worthy , not only at the length , but to the life . But alas my Pencil giveth so rough a draught , that I am afraid I shall but disfigure him whilst I go about to commend him , so that I am ready to draw back my hand , whilst I am drawing his lineaments , and therefore shall desire as he did , who wrote the life of Saint Cyprian , that quicquid minus dixero , ( minus enim dicam necesse est . ) If I shall say less , as less I must needs say than he deserveth , it may not derogate from his honour , but be imputed to my unskilfulness ; and if any shall think I say too much , I shall ascribe it to their ignorance since none who knew him but must needs have a high value for him , nor shall I say more of him than what not only very credible information but for the most part my own personal knowledg will warrant me ; having had the honour of more than 20 years acquaintance with him , 15. whereof , he was the chief inhabitant of that Parish , wherein I was an unworthy Labourer . The truth is as Titus Vespasian was called deliciae generis humani , the delight of mankind , so was he the Darling of the City , so generally well reputed and reported of , that I suppose it will be said of this Panegyrick concerning him , what one said , who met with a book called Herculis encomium , The praise of Hercules , Quis Lacedaemoniorum unquam vituperavit , who ever dispraised him , to wit , that knew him . His very outward aspect was amiable nay venerable and his presence as the appearance of some benign Star having a pleasing influence upon all that looked upon him . But could you have viewed his inside , behold that virtuous soul , which inhabited his comely body , how would it have ravished you , and yet though we could not directly , we might reflexively and that both from his words and works . The Tongue of the Just ( saith Solomon ) is as choyce silver , of which the Trumpets under the Law were made , because of its sweet sound , and again , the lips of the righteous feed many , to wit , with wholesome counsels and comforts , keeping as it were open table for all comets ; such was his tongue , frequently tip'd with silver , nay golden sayings , which he brought forth out of the treasure of his memory , such were his lips with which ( as well , nay better , then with his bountiful table ) he fed not only his children and servants , but all who conversed with him , among whom I can truly say , I never went to him , but I did , or might come away from him bettered by his gracious and prudent discourse : Nor was he only , as I doubt too many are , a man of words , his goodness was not only at his tongues , but his fingers ends . That of our Saviour concerning himself , my works testifie of me , is , though in a far inferiour way verifyed of him ; at least , we may make use of what Solomon , saith concerning the virtuous woman , His works did praise him in his gates , so that he was not only in respect of his words , a sweet and pleasing voice , but of his works , a burning and shining light . It is said of David , that he died in a good old age , full of riches and honours : The age to which this worthy Patriot attained was old , elder then David , exceeding it eleven years , for whereas David lived but 70 , he was above 81. years old when he died ; and if Davids were a good old age , his was better , being more hayle and lusty at 80. than David was at 70. That Promise in the Psalm , Thou shalt see thy childrens children , and peace upon Israel , was abundantly made good to him , as to Childrens children , and though he lived to see both domestick and foreign wars , yet before he died , he saw peace upon our English Israel , which God of his mercy long continue . And as he was full of daies , so he filled these daies with all sorts of good actions , he well knew the worth of time , which we for the most part undervalue : and accounting every minute pretious , took care to spend not only his daies , but his hours well ; so that his gray hairs being found in a way of righteousness were a crown to him : and what Scaliger said of Strisset , may no less justly be said of him , it was pity , ut aut senium senem faceret , aut lex naturae vita privaret ▪ either that age should have made him old , or the law of nature bereaved him of life . As to Riches and honour , it is true , he came far short of David , yet he wanted not his share of either ; God was pleased so far to bless his honest indeavours in that Calling wherein his Providence had placed him , that he enjoyed a liberal portion of this worlds goods , nor did he want those honors which were suitable to him : David indeed was a King , and so the supreme person in his kingdom . He was , whilst Lord Mayor , chief officer of this City , during his continuance in which Place , he did by virtue of his office , represent the King's person . Whatsoever honor in the City , he was capable of , he was chosen to : Master of his Company ; Alderman of a Ward ; President of St. Thomas his Hospital ; several times Burgess in Parliament , though the iniquity of the times would not permit him to sit : Sheriff , & Lord Mayor . After which he at length became and so continued for some years ( as Benazah was said to be a mighty man among the 30. ) the first among the 26. the eldest Alderman upon the bench that had served in the Office of a Lord Mayor , to whom is given that honourable title of the Father of the City : nor had he only all this honour from the City , but his King also gave him the greatest honour he was capable of in his station , making him not only a Knight , but a Barronet , which descends upon Posterity . I mention these , not as if riches or honours or both were abstractively considered Topicks of Commendation , but in as much as they are conferred by God sometimes upon good men , as the encouragements and made use of by them as the Instruments of virtue , and so they were to him he being a bountiful steward of his riches , nor did his dignities so much honour him as he them . I cannot say of him , as Christ said lo a greater than Solomon , He was greater or richer than David , nay , much inferiour ; no , nor yet better than David , nor yet so good : But thus much I dare say , it was his laudable ambition to be as good , he indeavoured to tread in Davids footsteps , and what is said in my Text concerning David , I shall confidently affirm of him , and that in both translations , He was one who served his own generation by the will of God ; and who in his own generation served the will of God. Throughout the age of his life , he was through God's Providence instated in manifold Relations , intrusted with various offices , conversant in several imployments , in all which he had no cause to complain with him who said , Omnia fui , nihil profui , I was every thing , and profited nothing . All of them , being as so many Cutts and Chanels , through which did run his several vertues and graces . And now as he said of St. Cyprian , Onerosum enumerare , It would be a burdensome task to enumerate all particulars , since Inopem me copia fecit , Plenty makes me poor ; and I have so much to say , that I know not where to begin . If you please , I will begin with that which is ( in Solomons language ) the beginning of wisdom , namely , the fear of the Lord. He was eminent for Religion and Devotion : That Orthodox Religion which is professed in the Church of England , he faithfully adhered to , cordially owning her Doctrine and Discipline , Hierarchy and Liturgy : and though he lived in an inconstant age ( wherein it was the mode to change Religions , as women do fashions ) he proved not a reed o● a willow , but an Oak , stedfast and immoveable . Great was his respect to the Orthodox and Orthoprax Clergy : Those who were Sufferers he charitably relieved : Those who were Labourers , he bountifully encouraged . The very feet of them that served at the Altar were beautiful in his eies ; and I should be very ingrateful , if I should not acknowledg my self ( though most unworthy ) to have had a Benjamen's share in his Favour . Schismatical Conventicles he ahhorred , but duly frequented the Church Assemblies : I was for many yeares an ocular witness of his attendance on the Publick Ordinances , where he was a Joint Petitioner at the Throne of Grace , a Judicious Auditor of God's word , a diligent receiver of the Lord's Supper , from the monethly administration whereof I do not remember he was absent , if in Town and in health : and though it was an age wherein irreverence was in fashion and Devotion decryed as superstition , he was exemplary for his reverent behaviour in God's house , seldom at Prayers but upon his knees , unless want of room hindred him , his head still uncovered at the reading and preaching of Gods word , and alwaies kneeling at the Holy Communion : nor was he only ( as I fear too many are ) Religious in the Church , but his Family , praying with and for them , and giving wholesome Counsels to them . That Character which Almighty God giveth concerning Abraham , for I know him , that he will command his Children , and his houshold after him to keep the way of the Lord , did justly belong to him , whose care it was to bring up his Children in the fear and instruct his servants in the ways of the Lord , and his resolve was that of Joshua , I and my house will serve the Lord. Finally , trace him not only from God's house to his own , but from his chamber to his closet ; and there you might have found him , daily setting time apart for his meditations and devotions : nor could any secular affairs divert him from God's Service , and therefore when his occasions called him forth sooner , he would still rise the earlier , that he might begin the day with God , with whom he always also closed it up . Thus during his age and generation in this world , he served his God ; and no less careful was he to serve his King , remembring , that Fear the Lord and the King are joyned together by Solomon . He was a strenuous asserter of Monarchical Government . Nor can I pass by one argument which he often used upon that account , where Almighty God by his Prophet Ezekiel reconing up the manifold blessings he had conferr'd upon his People Israel , mentioneth this among the rest , as none of the least , thou didst prosper into a Kingdom ; by which is clearly intimated , that those nations are most prosperous which are under Kingly Government ; nay that Kingly Government is a prosperity to a people . He was , I dare say , among the number of the mourners in Sion , for all the Abominations which were committed , and especially for that execrable treason in murthering the Father , and banishing the Son ; nor did he cease to be an importunate Petitioner at Heaven gates for the restauration of King and Church . Upon the account of his Loyalty to Charles the first , of blessed memory , When Lord Mayor , his house was searched by the rebels then in power , supposing there to have found the King : the year after he was cast into the Tower , and there kept a Prisoner , and for several years put by all Publick offices and imployments , they finding him a man that would not be moulded into their several formes , nor make shipwrack of his Conscience to serve their interests . Upon the account of his Loyalty to Charles the Second ( Whom God Almighty prosper ) during his Exile , he hazarded his estate and life , by sending him considerable summes of money beyond sea ; and when the Blessed time came of his joyful Return to his Throne , though he was in the 73. year of his age , which might have been a just excuse for his staying at home , this aged Banzillai went not only over Jordan river , but crossed the Sea to attend his Soveraign home . Next to God and the King , I dare say , the City of London was written upon his heart , wherein he spent by far the greatest part of his life , and hath now breathed his last . Here , through God's blessing , he got , and here he spent a considerable part of his estate in the Citie 's service . He was of so publick a spirit , that when his Son in Law brought him the first news of his being chosen Sheriff of London , he immediately dismissed the particular business about which he was , and never after personally followed his trade , but gave himself up to the City concernes . It was his study to know the Customes and usages , the liberties and priviledges of the City , and accordingly his endeavour in his several capacities to preserve and maintain them . He was not only in word but in deed an Assistant , a Guardian , yea a Pillar of the Right Worshipful Company of Drapers . He was a vigilant President of Saint Thomas his Hospital , which probably had been ruined before this , but that his sagacity and industry discovered the fraud of an unjust steward . In the Court of Aldermen he was as an Oracle , very subservient by his grave and prudent counsels to the Cities Government . He was so far from self-seeking , that when he was Lord Mayor , he did not make those advantages ( which usually are ) by selling the vacant places . Whilst a private tradesman , he was exact ( so far as I ever heard ) in commutative Justice , in his bargains and contracts of buying and selling : and when a publick Magistrate , he was no less conscientious of distributive Justice between man and man , so that what Lampridius , said of Alexander Severus , he was Virbonus & reipublicae necessarius , a good man and very needful for the Common wealth , may be affirmed of him in reference to the City , he was not only a good man , but exceedingly useful by his Justice and prudence for the Cities welfare . I must not forget to tell you how he served the Town where he received his first breath , by building there and endowing a Free-School with a considerable maintenance for the education of Children . How he hath served the University of Cambridge by erecting an Arabick Lecture , and setling upon the Lecturer 40 l. per annum for his pains in reading it ; hereby testifying himself to be a lover of learning , to which , indeed , none is an enemy but the ignorant : and therefore he could not , having himself a very competent measure of knowledg : Nor were these munificent works to bear the date of their beginning from his death , but the one began 20 and the other 30 years ago , nor is their maintenance only setled for some term of years , but ( as we usually express it ) for ever : by which means he hath not only served his own , but succeeding Generations ; nay , in that Arabick lecture he hath served those remote Eastern parts of the world , upon which account ( at the desire of the Reverend Master Wheelock , now with God ) he was at the charge of printing the Persian Gospels and transmitting them into those parts : yea , by these wayes he endeavoured to serve the Lord Christ promoting the Christian Religion and ( to use his own Language ) throwing a stone at the forehead of Mahomet that grand Impostor . Thus he was serviceable in his Generation to the will of God. Honor of Christ , Welfare of the City , Benefit of Country and University : nor was he awanting to serve the Poor neither by his Charity : his hands were frequently open whilst he lived upon all occasions , and notwithstanding many late great damages to his estate , he hath given considerable legacies to the poor of several Parishes , to Hospitals , to Ministers widows , and such like at his death ; all which I cannot now stay particularly to enumerate . Finally , let me not tire your Patience , if to the rest of his graces and vertues , I adde his Patience , whereby he served the will of God in suffering . To serve the will of God in doing good was his meat and drink : to submit to his will in suffering evil was his Antidote and Cordial . The truth is , this good mans coat ( like Josephs ) was particoloured , his wine mixed with water , nay with gall and wormwood ; many doleful losses he met with , as to his worldly goods , some disastrous crosses in his near Relations , such ( as himself said ) he could not have born , were it not for this Book , pointing to the Bible which lay before him , but there he met still with that which comforted him : frequently ( among others ) making use of that Passage of Job to his wife , Shall we receive good at the hands of God , and shall we not receive evil . The latter years of his life have been years of Pain to him , by reason of that Disease of the Stone in the bladder , whereof at last he died : A stone so weighty , that it exceeded 25 ounces , so grievous , that a little before his death it made him roar , but yet not murmur : God graciously supporting him under the weight , and sustaining him under the pain of it , and indeed the Providence of God was singularly remarkable , in that having a stone of so vast a bigness in his bladder , his pain was comparatively so little , & his life so long , for had there not been as it were a way pav'd , or rather a channel cut through the stone for his Water to pass ▪ the stoppage of it , must of necessity have very much added to his smart & lessened his days . He hath now taken his leave of this world , and truly , I may very well say of him in St. Ambrose his Language , in illo uno non unum sed plures amissos requirimus , in this one person there is a manifold loss ; whilst passing by private losses , The King hath lost a loyal Subject , the Church a faithful Son , and the City , a prudent Senatour : indeed , he was so eminently useful every way , that his loss would have been insupportable , did not this Consideration quallifie it , that he died in so old an age , that according to course of nature he could not have lived much longer : nay , considering his disease , it is a wonder that he lived so long . He is departed from the Inn of this world , to the long home of his grave , of which , I am sure he was many years before mindeful , it being his frequent language upon several occasions Sclum mihi superest sepulchrum , I have nothing to make account of but only my grave : where he shall sleep in the dust , till he awake and arise to glory . I end all with a threefold word of Admonition . 1. The first , to the Rt. honble the L d Mayor with the rest of the worthy Senatours of this City , who out of their great ( yet due ) respects to this excellent person have attended the solemnity of his Funeral , and that to beseech you , that you would endeavour ( as much as in you lieth ) to make up this invaluable loss , by your double diligence for the publick good : that as every one of you by his office is as a City built upon an hill . You would help to raise this City out of its ruinous heaps . Oh let there be no cause of taking up that complaint of any of you , which Cicero did of the Senatours in his time . Vos separatim quisque consilia capitis , you every one take counsel apart , for your Particular interests ; but rather like the Fabricii and Patricii , or rather like David in the text , and this worthy Patriot whom you have so well known , make it your design to serve your generation . 2. The second to the hopeful heir of the Family , that as you inherit your Fathers honour and estate , you would his graces and vertues also , that so though he be dead , he may still live in you . 3. To the rest of his children , kindred , friends , acquaintance all here present , yea , the whole City , that though we cannot come up to his pattern , we would follow as hard after him as we can , and learn of him the best way to live long on earth , and eternally in the Heavens . AMEN . Notes, typically marginal, from the original text Notes for div A45563-e220 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. Rev. 14. 15. John 21. 25. Notes for div A45563-e1660 Salust . Gen. 1. Prov. 10. 7. Exod. 33. 11. James 2. 23. Josh. 1. 2. Job 1. 8. Heb. 11. Rom. 12. 11. Acts 17. 27. Cic. 1 Cor. 13. 5. Philip. 2. 4. Luke 12 ▪ 48. Arist. Ethic. lib. 1 ▪ cap. 10. Luke 1. 48. Psal 119. 137. 158. Psal. 122. 6. 7. Psal. 101. 2. 1 Kings 15 ▪ 5. 2 Kings 16. 2. 18. 3. 2 Sam. 8. 11. 15 Psal. 78. 72. 75. 2. 101. 6. 8. 1 Sam. 17. 19. Jerem. 29. 7. Hebr. 1. 11. Matth ▪ 20. 28. 2 Sam. 6. 12 ▪ 8. 12. Judg. 2. 16. 3. 9. 12. Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , metaphora a renavali sumpta Beza . Zach. 1. 18. 20. Isai. 1 c. 7. Psal. 39. 5. 2 Sam. 15. ver . 25. 26. Chrysost. 2 Sam 3. 18. Psal. 57. 7. Psal. 119. 12. 33. 35. ver . ver . 97. 99. 148. v. 66. 5. 35. Psal. 111 10. Psal. 119. 14 24. Psal. 40. 6. Psal. 119. 31. 60. Psal. 119. 6. 104. Acts 13. 22. Psal. 119. 30. 31. 111. 112. 116. 16. 1 Tim 2. 26. Matt. 8 9. Titus 3. 3. 1 Pet. 4 3. Rom. 12 1. Micah 6. 8. Psal. 19. 7. 8. 9. Matth. 11. 29. Mal. 3. 17. 3. 15. Hebr. 11. 6. Gen. 17. 1. Gen. 2. Erasm. in Cor. Hebr. 9. 27. Luke 2. 29. John 7. 30. 9. 4. Tim. 4. 6. 7. 1 Thess. 4. 14. John 11. 1 ▪ Acts 7. 60. Rev. 14. 13. Luke 16. 25. Wisd. 31. Luke 16. 22. Rev. 6. 9. Isai. 57. 2. Isa. 26. 20. Ps. 16. 7. 17. 15. Joh. 3. 14. Psa. 94. 3. Ps. 39. 12. Matth. 8. 11. 2 Kings 2. 10. Ps. 16. 10. Psal. 89. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 17. 13. 14 , Phil. 3. 21. 1 Cor. 15. 53. Bass. Mag. Paterc . Cypr. cp . 26. Prov. 10. 20. 21 Joh. 5. 36. Prov. 31. 31. 1 Cor. 29. 28. Psal. 128. 6. 1 Chron. 27. 6 , Gen. 18. 19. Josh. 24. 15. Prov. 24. 21. Ezeck . 16. 13. Job 2. 10. Ambros. Cic. 
A45685	----	A funeral sermon on Mordecai Abbott Esq. preach'd at Lorimers Hall, April the 7th, 1700 / by Thomas Harrison. Harrison, Thomas, fl. 1700. 1700 Approx. 42 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A45685 Wing H910 ESTC R40131 18762922 ocm 18762922 108225 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45685) Transcribed from: (Early English Books Online ; image set 108225) Images scanned from microfilm: (Early English books, 1641-1700 ; 1656:5) A funeral sermon on Mordecai Abbott Esq. preach'd at Lorimers Hall, April the 7th, 1700 / by Thomas Harrison. Harrison, Thomas, fl. 1700. [6], 48 p. Printed for D. Brown ... and A. Bell ..., London : 1700. Errata: p. [2]. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Abbott, Mordecai, d. 1700. Bible. -- N.T. -- Matthew XXV, 21 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2008-06 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A Funeral Sermon ON MORDECAI ABBOTT Esq Preach'd at Lorimers Hall , April the 7th , 1700. By THOMAS HARRISON . Psal . 89.48 . What Man is he that liveth , and shall not see Death ? Shall he deliver his Soul from the hand of the Grave ? Mat. 24.46 . Blessed is that Servant , whom his Lord when he cometh , shall find so doing . LONDON , Printed for D. Brown at the Black Swan and Bible without Temple-bar , and A. Bell at the Cross-keys and Bible in Cornhil . 1700. ERRATA . PAge 7. line antepenult , put the Comma after little . P. 15. l. ult . for Servant , read Service . P. 18. l. ult . r. they may both themselve acknowledg . P. 19. l. 2. for but , r. and. To the Sorrowful Widow of Mordecai Abbott Esq MADAM ; THO I readily comply'd with Your desire in preaching the following Sermon , I could not without some reluctancy consent to the printing of it : But my great Obligations both to Your deceas'd Husband , and Your self , gave Your Request the force of a Command . I rather chose to have my Prudence censur'd than my Gratitude . I am sensible that I studied it under a great disadvantage , both by reason of my bodily Indisposition , and those necessary Affairs that lay upon my hands ; which made me the more unwilling to publish it . But if God , who is a Soveraign Agent , shall be pleas'd to make it useful to any that read it , I shall find no reason to repent its being brought upon the public Stage . I hope , Madam , when you seriously consider how sutable those VVords w●●ch I preach'd upon are to the Character of your departed Relative , it may be a means to support You under that severe Stroke which separated Him from You. He was a good and a faithful Servant , and I question not but he is now enter'd into the Joy of his Lord. His Conversation upon Earth gives You solid ground to hope that he is advanc'd to Heaven , where he is possest of a compleat Felicity : And that sweet Savour he has left behind him perfumes his Family , now his Body is cloth'd with Corruption . 'T is an honour to You that You had such a Husband ; to Your Children , that they had such a Father . That the Lord would supply this Loss by the more eminent Vouchsafement of his Gracious Presence to You ; that he would adopt Your Fatherless Children into his own Family ; that the choicest of his Blessings may constantly descend upon You and Yours , is the unfeigned desire of , Madam , Your humble Servant , THO. HARRISON . April 15th , 1700. Matth. xxv . 21. His Lord said unto him , Well done good and faithful Servant ; thou hast been faithful over a few things , I will make thee Ruler over many things : enter thou into the Joy of thy Lord. THE great Apostle of our Profession , during the publick exercise of his Ministry upon Earth , spoke very much in Parables , according to the stile and manner of the Jewish Nation : Hereby spiritual things were brought down to the Capacities of his Hearers , being represented by those earthly ones which were most familiar to their Understandings . We have two Parables in this Chapter , my Text is a part of the latter , which begins with the 14th , and ends with the 30th Verse . The Scope of this Parable was to perswade Men to diligence in the Service of God , and to a faithful improvement of the Benefits which they receive from him . In order to the Explication of my Text , I shall consider four things . 1st . The Speaker . 2dly . The Person spoken to . 3dly . The Speech it self . 4thly . The time when it was deliver'd . An account of these things will give you further light into the whole Parable . 1st . The Speaker ; His Lord. Hereby our Lord intends himself , who was ready to travel into a far Country , to ascend to the Emperial Heaven , which is at a vast local distance from this lowly Earth , wherein he then sojourned . He hath a double Lordship over all Countries , viz. Essential and Primitive , as the second Person in the Trinity ; and Derivative and Dispensatory , as Mediator . Tho many of the human Race refuse to serve and obey him , they are all his rightful Servants and Subjects : His Dominion over them is not founded upon their Consent ; he is nevertheless their Lord , tho they will not own him to be so . In short , they that slight his Authority now , will find it exercis'd hereafter in the infliction of a deserved and severe Punishment upon them . The unprofitable Servant shall be cast into outer Darkness , where shall be weeping and gnashing of Teeth ; as you may see in the 30th Verse of this Chapter . 2dly . The Person spoken to : His Lord said unto Him. We have an account of the Person in the preceding Verse , and that with respect to two things , viz. his Receipt , and his Improvement . 1. His Receipt . This Servant had receiv'd five Talents from his Master . All the Blessings that the Children of Men enjoy , flow from Jesus Christ : Temporal good things are dispensed by him as the Governor of the World ; and spiritual , as the Head of the Church . His Favours are not communicated to all in an equal measure . We read of one Servant that receiv'd but one Talent , of another that receiv'd two Talents ; but this Servant was intrusted with five . The supreme Lord makes a considerable difference between one and another by the distribution of his Favours . One hath no more than Food and Raiment , just enough to supply the Necessities of Nature ; another abounds in Wealth , his Cup is so full that it runs over : one lives obscurely , and makes no figure in the World ; another is in an exalted Station : one is very weak in his Intellectuals , another is furnish'd with a considerable stock of Parts and Learning . And surely the Proprietor of Heaven and Earth may dispose of his own as he pleases . They that enjoy the least , have more than they deserve ; they that enjoy the most , must acknowledg that it is not their Worthiness , but the soveraign Goodness of their Lord , that hath made them to differ from others . 2. His Improvement ; He gained besides them five Talents more : he did not hide his five Talents , as his fellow Servant did his one Talent , but laid them out and improv'd them . He gain'd more by his five Talents than the other Man did by his two ; his Improvement was proportionable to his Receipt . To whomsoever much is given , of him shall much he requir'd ; Luke 12.48 . The more God hath done for us , and bestow'd upon us , the more will he expect from us . All that we have receiv'd from him should be laid out in his Service , for the advancement of his Honour . I proceed , 3dly . To the Speech it self : Well done good and faithful Servant , thou hast been faithful in a few things , I will make thee Ruler over many things : enter thou into the Joy of thy Lord. Herein we have his Lord's Commendation of him , and the Happiness to which he adjudges him . 1. His Lord's Commendation of him ; Well done good and faithful Servant , thou hast been faithful in a few things . He approves of his Service , and commends him for it . I conceive the latter word faithful may be explicative of the former Epithet , good : the Goodness and Excellency of a Servant chiefly consisting in his Fidelity to his Master . The things wherein he had been faithful are call'd few , in comparison of what should be intrusted with him , and bestow'd upon him . The most that we receive from Christ at present , is very little compared with what we shall receive from him hereafter . There is a vast disproportion between what we have in hand , and what we have in hope . I may say of the Enjoyments , as the Apostle doth of the Sufferings , of the present time , that they are not worthy to be compared with the Glory which shall be reveal'd in us , Rom. 8.18 . God will deal more bountifully with his own Children when they come to Heaven , than he ever doth while they remain upon Earth . 2. The Happiness to which he adjudges him : I will make thee Ruler over many things ; enter thou into the Joy of thy Lord. We must not be solicitous to accommodate every word in a Parable to that spiritual Truth that is taught us by it . I will not determine whether these words , I will make thee Ruler over many things , do purely serve for the setting off the Parabolical Narration , or are to be taken in a spiritual sense . According to the former Notion they are expressive of a kind Master's treatment of a faithful Servant ; having experienc'd his Fidelity in smaller matters , he entrusts him with greater , and advances him to a higher Station . According to the latter Notion they are expressive of that great Felicity which Christ will confer upon his faithful Servants in another World. This is further held forth in the following words , Enter thou into the Joy of thy Lord ; whereby is certainly intended the Glory and Blessedness of the Heavenly State. This is exprest by Joy , because the fruition of it will produce a triumphant and unspeakable Joy in those that enter into it . Thus Psal . 16.11 . In thy Presence is fulness of Joy , and at thy right-hand are Pleasures for evermore . 'T is call'd the Joy of his Lord , and that probably on a double account . ( 1. ) Because in the Vision and Enjoyment of Christ the greatest part of their Felicity will consist . Tho there be many Jewels in that never fading Crown of Glory which shall be set upon the Heads of Believers in another World , this is the brightest and most sparkling . When our Lord prays for the final Happiness of his People , he thus expresses himself ; Father , I will that they be with me where I am , that they may behold my Glory which thou hast given me , Joh. 17.24 . The Apostle therefore desir'd to depart , that he might be with Christ , Phil. 1.23 . ( 2. ) Because his Glory in Heaven is the Exemplar and Pattern of that which his People shall enjoy . They shall enter into that Joy , which he as their Forerunner is already enter'd into : Not that they shall possess the same Glory in all respects that Christ hath ; for his personal Glory as the Son of God , and as Mediator , are incommunicable ; but they shall partake of his Glory according to their Capacity . We are told that they shall reign with him , 2 Tim. 2.12 . and that when he shall appear they shall be like him , 1 Joh. 3.2 . Their Souls shall be perfectly conform'd to his human Soul , in Purity and Felicity , and their Bodies shall be fashion'd into the likeness of his glorious Body . An entering into this Joy may denote the plenitude and abundance of it : Here Joy enters into us , but hereafter we shall enter into Joy ; we shall be swallow'd up in a fathomless Ocean of pure and unallay'd Pleasures . I proceed , 4thly . To consider the Time when this Speech was deliver'd . If we look back into the 19th Verse , we shall find it was when the Lord came to reckon with his Servants . Hereby our Lord's second Coming in visible Glory , to judg both Quick and Dead , is evidently intended : Of this we have a particular account in the latter part of the Chapter . The Heavens must contain our ascended Lord till the times of the restitution of all things , and then he shall descend from thence in the Glory of his Father , with all his holy Angels , to convene the whole Race of Adam before his Judgment-seat , to call them to an account for the Deeds done in the Body , and to pass a definitive Sentence upon them according to their Works . 'T is true , there is a particular Judgment which immediately follows after Death : When the Soul is separated from the Body , it appears before the Bar of the supreme Judg , to give an account of its Stewardship , and then receives an irreversible Sentence of Condemnation , or Absolution . But I conceive our Lord chiefly respects the General Judgment , when the Trial will be public , the Sentence pronounc'd with the most awful Solemnity ; and the Happiness or Misery of every Man compleated . Having gone thro the words by way of Explication , I might raise several Observations from them . But that I may comply with my time , I shall only speak to this Proposition : Doct. That they who are faithful Servants of Christ in this Life , shall be possest of a very joyful and happy State in the next . In prosecuting this Point , I shall , I. Describe the faithful Servants of Christ . II. Give an account of that joyful and happy State of which they shall be hereafter possest . III. Show the certain Connexion between serving Christ faithfully in this Life , and the Possession of that blissful State in the next . IV. Make some Application . I. I am to describe the faithful Servants of Christ , who they are that shall be own'd as such by the Supreme Lord , when he comes to Judgment . They may be described , ( 1. ) From their State. ( 2. ) From their Actions . The former is necessarily presuppos'd to their serving Christ with Faithfulness and Acceptance . The Service which they do for Christ consists in the latter . 1. Their State may be describ'd ●n two Particulars . ( 1. ) They are justified by the Righteousness of Christ . 'T is impossible that any good Fruit should be brought forth by a Person till he be ingrafted into Christ , as is plainly taught us by our Lord himself ; Joh. 15.4 , 5. Now being found in Christ , and ●aving on his Righteousness , are conjoin'd , because they are inseparable ; Phil. 3.9 . They who are mystically one with Christ , must ●eeds be interested in his Mediatory Righteousness , and so perfectly justified in the sight of God. Tho , according to the Tenor of the Covenant of Works , the Servant was to be first accepted , and then the Person on that account ; yet according to the Tenor of the Covenant of Grace , the Person must be first accepted , and then the Service . Nothing short of an Investiture with Christ's perfect Righteousness can render our Persons acceptable to the most High ; and till they become so , our most splendid Services will be abominable in his sight . ( 2. ) They are renew'd and sanctified by the Spirit of Christ : Every acceptable Service flows from a Principle of spiritual Life . A corrupt Tree cannot bring forth good Fruit , Mat. 7.18 . We may as well suppose that Grapes should be the Product of Thorns , o● Figs of Thistles , as that an unsanctified Person should bring forth Fruit unto God. They that are in the Flesh cannot please God ; Rom. 8.8 . Their Persons cannot therefore their Actions cannot ; because they are the Products of a Nature at variance with him , a Nature that is not , nor cannot be subject to his Law. The faithful Servants of Christ are conform'd to his Image : The Law of God is first written in their Hearts , and then copied out in their Lives . 2. I shall describe them from their Actions : Only I would premise this , we are not to suppose that they are altogether free from Sin. The most faithful Servants of Christ offend in many things ; their Errors are so many and so great , that they cannot fully understand them : Their best Performances are imperfect , being tinctur'd with the remaining Corruption of their Natures . Should God be strict to mark the Iniquities of their holy things , they could not stand before him . But , ( 1. ) They design the Honour of Christ in that Service which they do for him . Many carnal Persons do several things that are agreeable to the Reveal'd Will of this glorious Lord , and have a proper tendency to serve his Interest ; but they have no eye to his Glory in any of these Actions : they only aim at the advancement of their own Reputation , the promotion of some Secular Interest , or the quieting of their own Consciences . But they who sincerely serve the Blessed Jesus , fix upon his Glory as their ultimate end ; and what Good they do is propos'd by them as a means subservient to it . The grand reason of their practical Holiness and Obedience is , that they themselves may not only acknowledg the Glory of their great Master , but likewise proclaim it to others . ( 2. ) They have a regard to all his Commandments . The Character which Christ gives of his Friends , Joh. 15.14 . agrees to his faithful Servants , they do whatsoever he commands them : They do not slight any Precept on which they can discern the stamp of his Authority : They make conscience both of first and second Table Duties , of those that are Personal and those that are Relative of the least as well as the greatest , of the most difficult as well as the most easy . They will not say of any Divine Command , This is a hard saying , who can bear it ? They are ready to do any sort of Work their Master sets them about , however toilsom and laborious , however mean and contemptible in the eyes of the World , however costly or hazardous : They mind the Duties of every place and station wherein the Providence of God hath set them , whether Civil , Domestic , or Ecclesiastical ▪ They discharge their Duty towards their Country , their Families , and the Church to which they are related , with Integrity and Diligence . And this they do , not by constraint , but willingly . ( 1. ) They lay out all the Talents with which they are intrusted in his Service : As they are Stewards , they improve what he hath put into their hands to those Ends and Purposes for which they receiv'd it . Have they a plentiful Estate ? they do not spend it in making provision for the Flesh ; nor do they covetously hoard it up , but imploy a considerable part of it in supporting the Worship of God , propagating the Gospel of Christ , and relieving those that are in distress . They honour God with their Substance , and with the first-fruits of their Increase . Are they advanc'd to any Station wherein they are capable of serving Christ or his People with their Interest ? they improve it to the utmost for such a purpose . They serve the Lord with those Parts and Abilities , with those Gifts and Graces which he hath bestow'd upon them . II. I proceed to give you an account of that joyful and happy State whereof those faithful Servants shall be hereafter possest : And since it is exprest by Joy in my Text , I shall mention some things which render that State very joyful , or excite a triumphant Joy in those that enter into it ; and then give you the Properties of that Joy which results from these Fruitions . 1st . I shall mention some things which render that State very joyful , or excite a triumphant Joy in those that enter into it . 1. A freedom from those Infelicities which attend a mortal State. As the privation of Good is cause of Sorrow , so a deliverance from Evil gives a natural rise to Joy. Will not a Prisoner rejoice when reliev'd from that Dungeon to which he was confin'd , and freed from those Fetters wherewith he was shackled ? How joyful is a Man when recover'd from a languishing Sickness , and eas'd of racking Pain ? Surely our Mouths will be filled with Laughter , and our Tongues with singing when we shall be perfectly freed from that mighty train of Evils which Adam's Fall brought into this lower World. How will our Spirits exult when we shall be set at a vast distance from those things , which often made us sigh , groan and weep ! When we enter into the other World , we shall be freed from all sorrowful , and from all sinful Evils . ( 1. ) From all sorrowful Evils . There is no more Death , nor Sorrow , nor shall there be any more Pain ; for former things are past away ; Rev. 21.4 . There is no Infirmity of Body , no Poverty , no Disgrace , no Treachery of pretended Friends , no Persecution of open Enemies ; there are no perplexing Cares , or tormenting Fears , no Temptations from within or without , no Divine Withdrawings . How will the Soul rejoice when it can say , I felt abundance of Pain by reason of the disorder of my Body , but now I enjoy perfect Ease : I was rack'd and tortur'd with many Cares and Fears , but now they are all chas'd away as the Shadows of the Evening by the rising Sun : I was violently buffeted by the wicked one , but he is now bruised under my Feet , I have obtain'd a compleat and final Victory over him ; I am got out of the reach of his fiery Darts and malignant Suggestions . ( 2. ) From all sinful Evils . These are most grievous to a renewed Soul , when in a right frame ; no Pressure so heavy as that Body of Death which he continually carries about with him . Of this the Apostle Paul made a very doleful Complaint , Rom. 7.34 . And from the fountain of indwelling Sin many actual Sins do frequently stream . But all vitious Habits are entirely rooted out of Believers when translated into another World. No unclean thing can enter into the holy place above . The rags of mortal Defilement drop from them , as Elijah's Mantle did from him when mounting up to that lofty Region . And none of those Sons that are brought to Glory , ever wander from God's Commandments : There is no more disconformity to the Divine Will in their Actions than there is in their Hearts . And how will the holy Soul exult when freed from those Fetters of Corruption which so often kept it at a distance from God , and hinder'd it from doing his Will ! To what an extasy of Joy will it be raised , when it finds it self without spot or wrinkle ! 2. The moral Perfection of our Souls . The separate Spirits of just Men are made perfect , Heb. 12.23 . As the old Man shall then be destroy'd , so the new Man shall come to its full growth , to its highest pitch . That moral Image of God which was imperfectly pourtray'd upon us at our Introduction into the Kingdom of Grace , will be brought to its utmost Perfection upon our entrance into the Kingdom of Glory . Now we may consider this moral Perfection both as it respects the Understanding , and as it respects the Will , the two supreme Faculties of the human Soul. ( 1. ) As it respects the Understanding ; and so it consists in a Perfection of Knowledg . Now we see thro a Glass , darkly ; but then face to face : now we know in part , but then shall we know even as also we are known ; 1 Cor. 13.12 . Then that which is perfect will come , and that which is in part shall be done away . Those things we have at present conceal'd from us , shall then be unfolded to us : Our Apprehensions of those things which we are now acquainted with , will be much clearer and more distinct than they are while we dwell in this cloudy Region , where so many Mists and Fogs arise to obscure our sight of Divine and Spiritual Objects , and our Souls are apt to make a judgment of them as represented by the Senses . What bright views shall we then have of the Nature and Perfections of the Deity , of the glorious Mysteries than are contain'd in the everlasting Gospel , of the eternal Counsel and Designs , of the beautiful and harmonious Providences of the Eternal King ! Knowledg is so agreeable to the human Mind , that Men take abundance of Pains , and wade thro many Difficulties in the pursuit of it , and are even transported with Joy when they have obtain'd it , tho in a trifling inconsiderable matter . What an elevation then will be given to our Joy , by the clearest view of the most excellent Objects ? What Pleasure will result from those bright Idea's of God and Christ , wherewith our Minds shall be filled ? ( 2. ) As it respects the Will ; and so it chiefly consists in a Perfection of Love , which is a Grace very sutable to the triumphant State. There is a vast difference between that Love which a militant Saint bears to his Heavenly Father and his Glorious Redeemer , and that of a triumphant Saint . Our Love , when we come to Heaven , will bear a just proportion to our Knowledg . The Light wherewith our Minds shall be irradiated , will be accompanied with a sutable warmth of Affection . And as a Perfection of Love to God will mightily ennoble our Wills , so it will produce solid and unspeakable Joy , forasmuch as it renders the fruition of God and Christ exceeding delightful . There can no satisfaction arise from the Presence of an unbeloved Object : and the Pleasure that we take in the Enjoyment of any thing will be proportionate to its share in our Affections . In short , since Believers mourn at present to find their Love of the supreme Being but as smoking Flax , how will they rejoice hereafter when it shall becom a triumphant Flame ? 3. The full enjoyment of God and Christ . Tho the Divine gracious Presence be afforded to Believers in their way to Heaven , yet the glorious Presence of God will not be enjoy'd by them till they enter into that blissful Habitation . Our Fellowship with the Father , and with his Son Jesus Christ , is but partial at present , hereafter it will be full . Since God is our chiefest Good , the supreme Object of our Love , we must needs rejoice in the compleat fruition of him . What a triumphant Joy will spring up in our Souls , when we shall lie in the Embraces of such a glorious Person as our Emanuel , one who is the brightness of the Father's Glory , and the express Image of his Person : one who is very nearly related to us , being our elder Brother , our Head , our Husband : one who hath laid the most endearing Obligations upon us by what he hath done for us . How pleasant will it be to dwell with Him , who from Eternity undertook for us as our Sponsor , who in the fulness of time took upon him our Nature , stood in our Law-place , redeem'd us from eternal Misery , and purchas'd everlasting Happiness for us by his Obedience and Sufferings ; who lov'd us so as to give himself a Ransom for us ; of whose fulness we have receiv'd , and Grace for Grace ; who hath succor'd us in our Temptations , supported us under our Afflictions , and conducted us to the Heavenly Canaan . 4. The Society of glorious Angels and glorified Saints . How joyful will that State be , wherein we shall dwell and converse with the highest Order of created Beings , who have perform'd many eminent Services for us in the house of our Pilgrimage , being all ministring Spirits , sent forth to minister to them who shall be the Heirs of Salvation ? How pleasant will it be to dwell and converse with the whole Assembly of triumphant Saints , when free from all those Imperfections which attended them in their mortal State , and very much abated the Comfort of their mutual Society ? There will be no Divisions or Animosities among them , but perfect Unity , and a flaming Love shall reign in all their Hearts . 5. The glorious and blissful state of our Bodies . When our great Master shall come again as a quickning Spirit , he will raise the Bodies of his Members from their Beds of Dust , and reunite them unto their Souls : And tho for substance they will be the same that they were before their Dissolution , yet the Qualities will be greatly alter'd . The Bodies of Believers shall be reform'd with all glorious Perfections sutable to their Nature , and partake with their Souls in consummate Blessedness in a glorious Immortality ; 1 Cor. 15. The Soul must needs have a great Affection for its Body , and when separate from it , desires a reunion . How will it exult then when the Marriage-knot shall be retied , and it shall find such a vast and happy change made in its dear Relative since the doleful Separation ? How will it rejoyce to possess an incorruptible , a spiritual , a glorious and an immortal Body ? 2dly . I shall give you the Properties of that Joy which results from these Fruitions , in two particulars : 'T is endless , and 't is undecaying . ( 1. ) 'T is endless . That fulness of Joy which is in God's immediate Presence , lasts for evermore : It must needs be so , because that Happiness whence it results will be of a perpetual duration . Those Evils from which the glorified Saints are freed , shall no more return upon them ; they shall never be depriv'd of the Beatific Vision of God , nor dislodg'd from the immediate Embraces of their dear Redeemer . Tho the first Adam was soon expell'd the Earthly Paradise , the Seed of the second Adam shall never be driven out of the heavenly : Their Souls shall no more be divorc'd from their Bodies . In short , when millions of millions of Ages are run out in the fruition of Heavenly Pleasures , their Happiness will be no nearer to its Period than at the first moment of their admission into the Regions of Glory . ( 2. ) 'T is undecaying . As they shall not cease to rejoice , so their Joy will never be impair'd or diminish'd : There shall be no Clouds to obscure the Splendor of that Eternal Day . Our Happiness will be always the same , and our Perception of it equal throughout an endless Eternity . The long Enjoyment of Celestial Pleasures will not make us to grow weary of them . There is an infinite variety in God , and whatever is truly desirable is eminently injoy'd in him . An infinite Good produces always the same pure equal compleat Joy , because it arises from its intrinsic Perfection that wants no foil to commend it . In a word , this Joy is no ravishing Rapture , but a constant height of Affection . Thus I dismiss the second General Head. I must but touch upon the III. To show the certain Connexion between serving Christ faithfully in this Life , and the possession of that blissful State in the next . There is no Connexion by way of Merit between the one and the other . Eternal Life is the free Gift of God , and therefore not the proper Reward of our Services . Since we owe a perfect Obedience to our Lord , could we yield that , it would not entitle us to the Glory of Heaven . But there being many flaws and defects in our Obedience , 't is very absurd to claim so great a Felicity on that account . Tho the Word of God assures us , that the possession of Heaven shall certainly follow upon the faithful serving of Christ on Earth . I might produce several Texts to this purpose , but two shall suffice . We are assur'd , that Christ will render eternal Life to them who by patient continuance in well-doing , seek for Glory , Honour and Immortality ; Rom. 2.6 , 7. He that soweth to the Spirit , shall of the Spirit reap Life everlasting ; Gal. 6.8 . This glorious Judg will at the grand Assize pronounce a Sentence upon every one sutable to the kind and nature , tho not to the desert of his Works . Then shall Men return and discern between the righteous and the wicked ; between him that serveth God , and him that serveth him not . Since all Christ's faithful Servants are justified and sanctified , they shall certainly be glorified . They who have a right to Heaven , and a meetness for it , shall infallibly enter into that delectable Habitation . There is such Connexion between the Fruits of electing Love , that they who have receiv'd any one , shall certainly receive all the rest . I proceed , IV. To make some Application . 1. How highly doth it concern us to enquire , whether we are the faithful Servants of Christ or not ! Since this is a matter of everlasting importance , how strict should we be in the examination of our selves , that we may come to a due result in our own Minds about it ? Let us seriously consider whether the Character that hath been given of such Persons agrees to us . We have a great deal of Work to do , are we diligent in it ? Some Talents are intrusted with us all , do we carefully improve them ? If we loiter and are unfaithful , we cannot conceal our Infidelity from our Omniscient Lord , tho our fellow Servants may be unacquainted with it . Deceitful Pleas and Excuses will not avail us , when we stand before that Judg , whose Eyes are as a flame of Fire . 2. How sad will the Condition of unfaithful Servants be in the awful day of Account ! If they that are faithful shall enter into the Joy of their Lord , then they that are unfaithful shall be doom'd to eternal Sorrow . As there is a vast difference between their State and their Actions at present , so their Condition will be vastly different hereafter . They that spend all their time in the Service of Sin and Satan , will receive dreadful Wages , even everlasting Death , at the end of it . The Talents which are now intrusted with them , will inflame their Reckoning when they stand at their Lord's Tribunal : Since they have sown to the Flesh , they shall of the Flesh reap Corruption . Think of this , O Sinners , before it be too late . That Time , those Estates , those Opportunities , those natural and acquir'd Parts which you now profusely squander away , must e'er long be accounted for . In a short time Christ will say to every one of you , Give an account of thy Stewardship , for thou mayst be no longer Steward . And how sad an Account will you give if taken out of the World in your present state ? Think what Horror will seize you ( if not extremely stupid ) when Death shall sit upon your quivering Lips , and your Souls shall be just ready to take their flight into an eternal World ! How dreadful will the thoughts of appearing before the Lord be to you , when sensibly approaching his Judgment-Seat ! Think of that awful Day when Christ shall be reveal'd from Heaven in flaming Fire , to take Vengeance upon them that know not God , and obey not the Gospel . How dreadful a Spectacle will the Supreme Judg be to you who have slighted and contemned him , when he shall appear in a pompous manner , arm'd with Almighty Power , and attended with a numerous Train , to pronounce an irreversible Sentence of Condemnation upon you ? Can you bear to dwell in blackness of Darkness , and to lie in unquenchable Flames with Legions of Devils ? Tho you have highly offended your Lord , 't is not yet too late to find Mercy . He now sits upon a Throne of Grace , and extends his Golden Scepter to the greatest Criminals . Come to Christ by Faith , that you may be interested in his Righteousness , which will free you from the Guilt of your former Infidelity ; and receive that Grace from him which will capacitate you to serve him faithfully the remainder of your days . Know that many who were once in the same case with your selves , are now reigning in Life , thro Jesus Christ their Lord. 3. What Encouragement have Believers to fidelity in the Service of their Lord ! That assurance which you have of a future Felicity , should encourage you to lay out your selves to the utmost in the Service of Christ at present . The Improvement which the Apostle makes of the Doctrine of the Resurrection , 1 Cor. 15. ult . is a natural Improvement of this Doctrine ; Therefore , my beloved Brethren , be ye stedfast , unmoveable , always abounding in the work of the Lord , forasmuch as ye know that your Labour is not in vain in the Lord. Since Christ will bestow such an unspeakable Happiness upon you hereafter , how willing should you be to do your utmost to serve him here ? The Joy that is set before you should carry you chearfully thro all the fatigues and difficulties of your present State. 4. This may comfort us under the loss of our Godly Friends and Relations . 'T is true , the better they were , the greater loss we sustain'd by their removal . But the Consideration of what they have gain'd by a translation into another World , may very much lighten the Affliction , and chear our Spirits under it . Are we satisfied that our deceased Friends were good and faithful Servants of Christ ? we may conclude that they are enter'd into the Joy of their Lord , and therefore have pass'd thro a very happy Change. And I may reasonably suggest this to the surviving Relatives of that Excellent Person whose Death hath occasion'd this Discourse : I think the words of my Text were justly applicable to him . To give his just Character might render me suspected of Flattery by those who were unacquainted with him . Ever since I had the honour of his acquaintance , I took him to be a sincere Christian ; and the better I knew him , the more I was confirm'd in that Opinion . I found him a solid and serious , not a flashy and airy Professor ; one that had a great concern not only for the Welfare of the Nation , but for the Interest of Christ in it . His Lord had intrusted him with several Talents ; he had a plentiful Income , was in an eminent Station , had great natural Abilities , and a general Reputation among all sorts of Persons . And did he bury these Talents ? No , he laid them out in the Service of his Lord. How freely and liberally did he contribute towards the relief of those that were in want , and the propagation of the Gospel ? I never knew him backward to the promotion of any good design ; but were it convenient , could give many Instances of his readiness to do good both by his Purse and Interest . He was lovely in every Capacity , a good Subject , a true Patriot , a useful and honourable Member of the Church of Christ , a loving Husband , a careful Father , a kind Master , and a faithful and affectionate Friend . But he is gone , his place shall know him no more : having serv'd his own Generation by the Will of God , he is fallen asleep ; God hath call'd him away in the midst of his days , when many unprofitable Servants are left behind . Such a loss , so Publick , so General , ought to be bewailed . Now a righteous Man is perish'd , a merciful Man is taken away , and we ought to lay it to heart . But let us not mourn as those that are without hope . It would be a good Improvement of this Providence , if Men of Interest and Estate would imitate his Example . That covetous narrow Spirit which prevails among the Professors of this day , is a great Reproach to our holy Religion . I close with a short Address to the mournful Relations of this worthy Person : Have a care of repining at the Hand of God , tho you have receiv'd a severe stroke . He that has taken him from you , first gave him to you , and had a soveraign Right to dispose of him . It highly becomes Creatures and Subjects to acquiesce in the Will of the supreme Lord. God is righteous in all his Ways , and holy in all his Works , and his Will is always agreeable to infinite Wisdom . The ways of his Providence are all Mercy and Truth , even when he seems to walk contrary to them . For your Comfort , think of that happy State into which your dearest Friend is enter'd ; Death was a blessed Gain to him ; he has thereby obtain'd a Post not to be exchanged for the highest Preferment in the Court of an Earthly Prince . Be followers of him as he was of Christ . Study to serve your Lord in your Day and Generation with uncorrupted Fidelity ; so shall you also be own'd by him in the day of Account : he will then say to you , Well done good and faithful Servants ; You have been faithful over a few things , I will make you Ruler over many things : enter ye into the Joy of your Lord. FINIS . 
A45686	----	A funeral sermon preached upon the death of Mrs. Rebecka Goddard, November the 13th. 1692 At Joyners-Hall. By Tho. Harrison. Harrison, Thomas, fl. 1700. 1692 Approx. 49 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A45686 Wing H910A ESTC R213017 99825548 99825548 29932 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45686) Transcribed from: (Early English Books Online ; image set 29932) Images scanned from microfilm: (Early English books, 1641-1700 ; 1849:30) A funeral sermon preached upon the death of Mrs. Rebecka Goddard, November the 13th. 1692 At Joyners-Hall. By Tho. Harrison. Harrison, Thomas, fl. 1700. [4], 24 p. printed for J. Harris at the Harrow in the Poultrey, London : [1692?] Publication date conjectured by Wing. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Goddard, Rebecka, d. 1692 -- Early works to 1800. Sermons, English -- 17th century. Funeral sermons -- Early works to 1800. 2008-06 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 Megan Marion Sampled and proofread 2008-08 Megan Marion Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Funeral Sermon Preached upon the DEATH of M rs . Rebecka Goddard , November the 13th . 1692. At JOYNERS-HALL . By THO. HARRISON . James 5. ch . 9 , 10. v. Take my Brethren the Prophets , who have spoken in the Name of the Lord , for an Example of suffering affliction , and of patience : Behold we count them happy which endure . Ye have heard of the patience of Job , and have , seen the end of the Lord ; that the Lord is very pitiful , and of tender mercy . LONDON , Printed for J. Harris at the Harrow in the Poultrey . THE Epistle Dedicatory , TO The Husband and Parents of the Deceased Mrs. Rebecka Goddard . WORTHY FRIENDS , THe doleful Separation which that God in whose Hands all our Times are , hath lately made between you and your near and dear Relation , having occasioned my Preaching the following Sermon , the Dedication is justly yours : Though at your desire I did compose it for a Publick Auditory , I never designed to expose it to publick View . Many worthy Men having written largely and excellently upon Subjects of a like Nature , I was unwilling to cast in my Mite among their larger Summs , and feared it would look like a piece of Conceited Folly to thrust my slender unpolish'd Discourse into the vast croud of substantial and elegant Treatises which have already appear'd upon the Publick Stage : But seeing you desire that what God hath Bless'd to your selves , may be Publish'd to others , I thought I might look upon your Request as a Call from God to that which was always contrary to my own Inclination , therefore I hope none will Censure me for Complying with it : God works sometimes by small means , for he is not tyed to any ; he hath sometimes rendered mean Discourses preach'd or penn'd more successful than those of a more excellent Composure . That the ensuing Discourse may be farther useful to you , and may be bless'd to the Instruction and Consolation of others , into whose Hands it shall come , that God would make up your Loss by clearer Manifestations of his Love , and more plentiful Communications of his Grace to your Souls ; that this Rod may like that of Aaron , blossom and bring forth the peaceable fruit of Righteousness ; that you may be made yet more to bless that God who hath snatch'd your dear Relative from your Embraces , is the unfeigned Desire of Your Affectionate Friend and Servant , T. H. A Funeral SERMON , &c. JOB 1. ch . 21 v. latter part . — The Lord gave , and the Lord hath taken away , blessed be the Name of the Lord. THese are the Words of Holy Job , who was an eminent Example , both of suffering Affliction and of Patience under it . If we look into the beginning of this Chapter , we shall find that he was in a very prosperous and flourishing State and Condition ; and yet a very upright Holy Man. Greatness and Goodness are very rare Conjunctions , but they met together in him : When he was full , he did not forget God , neither when he waxed fat , did he ( Jeshurun like ) kick against him : His temporal Riches did not impoverish his Soul , the World did not alienate his Affections from God , which greatly evidenc'd the Strength and Vigour of his Grace ; but if we fix our Eyes upon the latter part of the Chapter , we shall see a great and sudden alteration made in his outward State , he soon rolled down the Mount of Prosperity into the lowest Vale of Adversity ; one Messenger treads upon the heels of another , bringing doleful Tidings concerning the flight of his outward Comforts from him , and the last Messenger was laden with the heaviest Tidings , who brought the News of his Childrens death , by a terrible stroke of God's hand . A Man's Children are more valuable than all his worldly Substance ; they are a part of himsellf , Flesh of his Flesh , and Bone of his Bone. The loss of an Estate is like the plucking off a Garment , the loss of a Child is like the tearing off a Limb from the Body . God seemed to empty this good Man from Vessel to Vessel , to lay Stripe upon Stripe : Deep called unto Deep at the Noise of Jehovah's Water spouts , and if not all , yet a great many of his Waves and Billows passed over him . It was certainly very terrible unto him , and must needs be so to us , for God to repeat his strokes , and multiply our Afflictions ; before we have ended our Lamentations for the loss of one outward Comfort , to behold and attend the Funeral of another . Before I pass this , give me leave to Observe , That sharp and sore Afflictions are often times the Lot of God's dearest Children in this Life . They who have a large room in God's Heart , are often very severely Disciplin'd by his Rod : They who do most carefully eschew the evil of sin , are frequently exercis'd with the evil of Suffering . Let us make this profitable Use of this Note , viz. Not to conclude our selves to be the Objects either of Divine Love or Hatred , from any of the external Dispensations of Divine Providence towards us . We cannot Warrantably draw any such Conclusions from such Premises . God may load thee with Common Benefits , and yet not remember thee with the Favour which he bears to his own People : He may Visit thee with great Afflictions , and yet thou may'st be Visited with his spiritual Salvation here , and his Eternal Salvation hereafter . Thy Wife may be as a Fruitful Vine , thy Sons like Plants grown up in their Youth , and thy Daughters as Corner stones polished after the similitude of a Palace , and yet thou may'st not be broken off from the wild Olive-tree of Corrupt Nature , nor engrafted into Christ the Noble Vine and the good Olive-tree : Thy Root may be dry , and thy Branches wither and be lopt off , the Desire of thine Eyes , and the Fruit of thy Body , may be taken away by terrible strokes , and yet God may be the strength of thy Heart and thy Portion for ever . Now let us Observe Job's Carriage and Deportment under this dark and gloomy Providence ; and this may be gathered both from his Gestures and Expressions . First , From his Gestures , Ver. 20. Then Job arose , and rent his Mantle , and shaved his Head , and fell down upon the ground and worshipped : His renting his Garment , and shaving his Head , were signs of his great Sorrow . When Jacob supposed Joseph to be dead , he immediately rent his Garment , Gen. 37. ch . 34. v. And after Abner's Death , David to express his Sorrow , rent his Cloaths , and commanded all the People that were with him to do the like , 2 Sam. 3. ch . 31. v. And we find that Baldness is often joined with Mourning and Weeping in the Scriptures ; Cut off thine Hair , O Jerusalem , cast it away , and take up a Lamentation , &c. Jer. 7.29 . so Amos 8.10 . Mich. 1.16 . and several other places . His falling down upon the ground and Worshipping , were signs of that Honour and Homage which he tender'd unto God , in and under the Affliction . It is very Observable how Job divides himself between his outward Comforts and his God , the former have his Sorrow , to the latter he gives Worship . Secondly , From his Expressions , Ver. 21. Words are , or ought to be , the Interpreters of our Hearts , and a Comment upon our Actions . Least some observing Job in such a Posture , might think that he was beside himself , and thrown into a Frenzy by these doleful Tidings , he declares the Frame of his Heart , and the meaning of these forementioned Actions , by these following Expressions ; Naked came I out of my Mothers Womb , and naked shall I return thither . These Words are , as I conceive , used by him as an Argument to support his own Spirit under his present Afflictions ; q. d. Altho' I am now in a Naked Condition , stript and depriv'd of mine outward Comforts , yet , I have no Cause to Murmur , for I brought nothing into the World , neither can I carry any thing with me out of it ; and then , says he , in the Words of my Text , The Lord gave , and the Lord hath taken away , blessed be the Name of the Lord. These Words may be divided into two general Parts . 1. Two Propositions , The Lord gave , and the Lord hath taken away . 2. A natural and necessary Inference and Conclusion from them both , Blessed be the Name of the Lord. I shall speak to both . First , Two Propositions or Assertions . ( 1. ) The Lord gave . ( 2. ) The Lord hath taken away . First , The Lord gave : q. d. The Lord gave me those Outward Comforts and Enjoyments ; that Wealth , those servants and Children which I lately had , but am now bereaved of . From hence I shall Observe , Doct. That all our Outward Comforts and Temporal Enjoyments come from , and are the Gift of God. God is the giver of every good and perfect Gift , James 1.17 . Not only of the best and most perfect Gifts , but also of those that are good and perfect in their kind . Temporal as well as Spiritual and Eternal Blessings are streams flowing from this Fountain of Goodness . In the Prosecution of this Point I shall do two things . First , Lay down some Explicatory and Demonstrative Propositions . Secondly , Present you with some Practical Applicatory Inferences . First , I shall lay down some Explicatory and Demonstrative Propositions . First Prop. The God is the efficient Cause of all our Creature Comforts : Every good thing that we enjoy is God's Creature ; for as every Creature of God is good , so nothing is good but what is his Creature . Sin which is essentially evil , is not God's but the Devil's Creature . Our near and dear Relations must own God only for their Creator . Though Parents are the Instrumental Causes , yet God is the Principal Efficient Cause of their Children's Beings ; though their Bodies were formed of their substance , yet they were formed by God's Omnipotent Arm ; by him they were fearfully and wonderfully made , Psal . 139.14 . and he animated and informed them with a rational Soul , therefore is he called the Father of Spirits , Heb. 12.9 . and the God of the Spirits of all flesh , Numb . 16.22 . Hence , Second Prop. God hath an Original Right to , and Propriety in them : He must needs be the sole Proprietor of those things whereof he is the sole Creator . Those Bodies and Souls must needs be his , who derived their Being from him . The first Cause of every thing hath an unquestionable Dominion of Propriety in it upon the score of Justice . By the Law of Nations , the first Finder of a Countrey is esteemed the Rightful Possessor of that Countrey : And the first Inventor of an Art hath a right of exercising it . Thirdly , All the Outward Comforts which we enjoy , were bestowed upon us by God ; they being Created by him , and he being the rightful Lord of them , we cannot enjoy them 'till we receive them from him : The Right and Title which we have to them is not Primitive but Derivative . Some of our Relations ( at least ) might have had an Existence , and yet we might not have had an Interest in them . Hast thou a good Husband or Wife ? as God's Creating Power gave them being , so his wise and gracious Providence made them thine . He allotts one Person for a Conjugal Union with another , and by his Providence , and that sometimes very strangely and wonderfully , brings about and effects it . Fourth Prop. All those excellent Qualities which any of our Outward Enjoyments are the subjects of , whereby they are rendered very Comfortable and Delightful to us , proceed from God : All the natural and acquired Endowments of the Body and Mind , which endear Relations to us , as Beauty , Ingenuity , a good Natural Temper and Disposition , as well as Grace , which is a supernatural Endowment of the Soul , are bestowed upon them , by the Fountain of all Perfections . He curiously formed their Bodies , and dignified their Minds with these Intellectual Qualities . Fifthly , Whatsoever we receive from God , flows from the Free Grace and Sovereign Goodness of God : This is indeed the proper Notion of a Gift ; It is a good thing freely bestowed upon us . When we receive some good from another which he is not Obliged to give us , it may properly be styled a Gift . Now in this sense all our Temporal as well as our Spiritual Enjoyments are the Gifts of the Supream Being : He is under no Engagement or Obligation to any of his Creatures , but what he voluntarily and freely enters into and lays himself under : We are less than the least of his Mercies , and unworthy of the smallest of his Favours . Have any of us a Wife , Children , or any other Relations , which greatly add to the Comfort of our Lives , we must say concerning them , as Jacob did to his Brother Esau , concerning his Children , these God hath graciously given thy Servant , Gen. 33.5 . Sixth Prop. When God bestows any Outward Comforts upon us , he doth not divest himself of , nor make over unto us an absolute Propriety in them . Among Men there are several sorts of Gifts , or several ways of giving : Sometimes Men cannot be said to retain any Right to those things which they have given unto another : All the right to the Gift passeth over from the Giver to the Receiver by Vertue of the Donation ; and the Person that gave it , cannot without a Breach of the Rules of Justice reassume it , without the Receiver's full Consent . But other things are so given by Men , that they still retain their right to and Propriety in them , or indeed they are rather lent than given : We have an Instance hereof in Places of Profit and Trust , which are bestowed by Princes upon their Favourites , during their Pleasure : This Donation is not absolute , so as to divest the Sovereign of his Right to them , for he can take them away when he pleases , without committing any Act of Injustice . And of this latter sort of Gifts are those outward Comforts which we receive from God. He did not divest himself of the Propriety when he granted us the Use . Our Relations are His , and not Ours , even when they are in some sense Ours : Though they may be Ours in opposition to Men , yet they are not Ours in opposition to God ; they are granted us only for our Use , as the Coller of Esses , and Sword , and other Ensigns of the Chief Magistrate in the City pass through many Hands in regard of the Use of them , but the Propriety remains in the Community and Body of the City . I shall now Secondly , Present you with some Practical Applicatory Inferences . First , Hence I Inferr , That God is more excellent , and consequently ought to be more highly prized and valued by us than any of our Outward Comforts : The Donor must needs transcend the Gift in Worth and Value : It is impossible for us perfectly to Conceive how far God transcends in Excellency those good things which we receive from him : And the more excellent any Object is , the greater share ought we to give it in our Esteem and Love. We are all too prone to set up our outward Comforts in competition with God , to set them down in the Throne of our Hearts , a Seat only becoming the Father of Spirits . Let us make all our Temporal Enjoyments strike Sail to that Supream Being who gave them ; let him be the Darling of our Souls , and the Sovereign of our Affections . Secondly , Hence I Inferr , That we ought thankfully to ascribe the Glory of all the good things which we enjoy , to God : We must not Sacrifice to our own Net , nor burn Incense to our own Drag : We must not attribute those outward Comforts which we are partakers of , to our selves or any of our Fellow Creatures as the principal Causes of them ; but must own them to be the Gifts of God , and bless his Name for them . His Goodness to us Calls for our Thankfulness , and his Soveraignty over us Calls for an higher Elevation of it . A Smile from a Prince is more valued , and thought worthy of greater Gratitude than a Present from a Peasant . What is Man , that Thou so great a Soveraign art mindful of him , to bestow this or that Favour upon him ! is but a due reflection upon every Blessing that we receive . Thirdly , Hence I Inferr , That all our Outward Comforts should be Improved by us to the Glory of God. Nothing is more reasonable , than that he who is the first Cause should be the last End , than that what is bestowed upon us by Divine Bounty should be Improved by us to God's Glory . We ought not to Napkin up , but to lay out our Talents ; and such are all our Outward Comforts , we receive them as Stewards , and therefore must be accountable for them to our Supream Lord. O that when he shall Call us to give an Account of our Stewardships , and we must be no longer Stewards , we may give up our Accounts with Joy and not with Grief . I proceed now to the Second Proposition laid down in my Text ; The Lord hath taken away . There seems to be something of difficulty in understanding this Assertion : You will be ready to say , Was it not told Job by the Messengers , that the Caldeans and Sabeans came and took away his Cattel , and plunder'd and pillaged his Estate , that the Fire consumed his Sheep and his Servants , and the Wind blew down the House upon his Children , and had not Satan a hand in all this ? How then could Job charge this upon God ? Doth not this look like the Blasphemy which the Devil expected out of his Mouth ? I Answer , Hereby Job only sets forth the Supream Power and Sovereignty of God , in ordering all things ; and shews that the Devil , Wicked Men , and other second Causes , could not have effected these things without a Divine Concurse . And this was no Stain to the Holiness of God , nor any reflection upon his Justice ; for that Action which is impure and unrighteous in the Creature , is holy and righteous in God. Tho' Men injuriously dispossess us of our outward Comforts , God doth it justly ; tho' Men's Ends are base and sordid , God's are Noble and Excellent . From this Branch of the Words I shall present you with the two following Propositions . First , That there is a Vicissitude and Vncertainty in all our Outward Comforts and Temporal Enjoyments . Secondly , That when we are deprived of any of our Outward Comforts , we must acknowledge the Efficiency of God therein . First Prop. That there is a Vicissitude and Vncertainty in all our Outward Comforts and Temporal Enjoyments : Though spiritual Blessings are stable and durable , these Gifts of God are so without Repentance , that they shall never be taken away from us ; yet Vanity is written in legible Characters upon all our Temporal good things : They are not only Vanity because they cannot satisfie us while we have them , but because they are transitory and short-liv'd . When our Mountain seems to stand strong , it is a vain thing for us to say , We shall never be moved . We may upon this account say of all Outward Comforts in general as the Wise Man doth of Riches in particular , They are not , because they make themselves Wings , and fly away as an Eagle towards Heaven , Prov. 23.5 . Job had Cattel and Children , but now they were all gone from him ; our living Comforts are dying Comforts . Death frequently rends those from Men's Embraces who were of all Mortals nearest and dearest to them ; this is a Truth which almost every Day 's Observation will sufficiently demonstrate to us . Do not we see them who had Children one day , Childless the next ; and those who had Wives one day , to be Widdowers before the next ? Let us strike this Rock , and see whether we cannot fetch Water from it ; let us look into the Bowels of this Lyon , that we may find some Honey in it ; let us consider what Improvement may be made of this doleful Truth . First , Hence I Inferr , How unreasonable it is for any of the Children of Men to place their Happiness in the fruition of Temporal good things : This is a great evil under the Sun , that which the generality of Mankind are guilty of ; but did they act like reasonable Creatures , they would not place their Felicity in those things which are fading and uncertain , but in those things which are durable and lasting . Oh that I could disswade my self , and you from this Piece of Folly ! Have we Relations who are extraordinary Comforts to us , let us not make them our chief good , nor esteem them our highest Happiness , for within a few dayes their Breath may be stopt , and how miserable shall we then be , not only in reality , but even in our own Apprehensions ! then shall we say with Micah when the Danites had taken away his Idol and his Priest , What have I more ? Judges 18.24 . Let us make God our highest Happiness , and place our Felicity in Conformity to and Communion with him , and in the Fruition of him , who is an unchangable and an everlasting good , whose Perfections never leave him , and who never leaves any that truly enjoy him . Secondly , Hence I Inferr , That we ought diligently to improve our Outward Comforts , while they are continued with us : I shall instance particularly in Relations . Let us do what good we can to them , let us Instruct them in the things of God and the great Concerns of another World ; let us as much as in us lies endeavour the Salvation of their Souls , and let us strive to receive what good we can from them , for we know not how speedily Death may make a separation between us and them . Thirdly , Hence I Inferr , That when we enjoy any Outward Comforts , we ought to be continually expecting and preparing for the loss of them : Let us not think that we shall always enjoy them , but look upon them as fading and uncertain ; let us endeavour to wean our selves from them , to use them as if we used them not : In this respect , let those who have Wives and Children be as if they had none . That Affliction which comes unlookt for , usually comes unprepar'd for : The more loose we sit from our outward Comforts when we have them , the more easily shall we part with them . Jacob could better part with his ten other Sons into the Land of Egypt than with his Benjamin , that almost brought his grey Hairs with Sorrow to the Grave . No wonder if we immoderately grieve for those things when absent , which we immoderately Love when present : By dying daily to them , let us prepare to follow them to their Graves . Fourthly , I Inferr , How unreasonable it is for us to be surprized , when any of our outward Comforts are removed from us : These fiery Tryals should not be thought strange of by us , for no strange thing hath happened to us . If we thought them durable , we were mistaken about them ; and if we thought them uncertain and vanishing , why should we be surprized when they disappear ? It was an excellent saying of a Heathen , when one told him of his Son's Death , Sciebam me genuisse mortales , I knew that I begat Mortals . O Parents , did not ye know that your Daughter ! O Husband , did not you know that your Wife was a Mortal ! be not then surprized at her Dissolution . Fifthly and Lastly , Hence I Inferr , That we ought all of us to prepare for our own removal from our Relations . As our Relations who are Comforts to us , so we who are Comforts to them , are fading Dying Creatures : How soon our living Relations may walk the Streets in Mourning for us , as we have done for those who are already gone to their long Home , we know not . The daily Instances of Humane Frailty which are given us , should put us upon Considering and Preparing for our latter End , that we may not be hurried from our Relations Embraces into everlasting Flames , but may enter into Abraham's Bosom . Let none of us deferr the great Work of Preparation for Death , for we know not how soon we may enter into its gloomy shades . Job's Children were snatcht away suddenly , and so are many others . Death is not always usher'd in with the formality of a long and lingring Sickness . Our deceased Friend did not lye long upon her Bed of languishing , but was quickly carried off the Stage by that Distemper which seized upon her . It is not long since she was Worshipping God with us in this Assembly , and now she is gone into the Congregation of the Dead : Therefore be ye also ready , for in such an hour as ye think not , the Son of Man cometh , Matth. 24.44 . Let not those who are Young put off this Business of highest Concernment to Old Age , for young ones are often taken away by the stroke of Death . Our Deceased Friend was like a pleasant Flower , in her blooming Age , blasted by the Wind of Death ; the Days of her appointed time were but few , before her Change came : Remember therefore your Creator , Oh young Ones ! in the dayes of your Youth , for it may be ye may not live 'till Old Age comes : Your Maker may soon take you away . Get an Interest in Christ , who hath abolished Death , and brought Life and Immortality to light by the Gospel : So when you come to dye , may ye chearfully resign your Souls to him , and he will receive them into his Divine Embraces . Whatever your Judgments are now , when you come to lye upon a Death bed , you will think an Interest in Christ more valuable than the whole World , if you are not extreamly stupified . The Hopes which our Deceased Friend had of this , carried her comfortably through the Valley of the shadow of Death . Thus much for the first Proposition . Second Prop. That when we are deprived of any of our Outward Comforts , we must acknowledge the Efficiency of God therein . The Lord hath taken away . Whoever is the Instrumental , God is the Efficient Cause of all our Afflictions . The Manichees of old tell us of two Beginnings , or two Gods , the one a good God , and the other an evil God ; the former they asserted to be the Author of all Good , and the latter to be the Author of all Evil ; the former they called A giving God , and the latter A taking God : But my Text will sufficiently confute that horrid Notion , for Job ascribes the Donation and the Removal of his Outward Comforts to the same Divine Being , as the first Cause of both ; and indeed it was necessary that he should do so , because there is but one God. Yea , many Heathens taught better Doctrine than these Hereticks ; for they feigned that their great Jupiter had two great Vessels placed at the Entrance of his Palace , whereof the one was filled with Good , and the other with Evil , and these he dispensed according to the Dictates of his own Will , among the Children of Men. But not to trouble you with Poetical Fictions , the Scriptures frequently assert this Truth ; says God , Isa . 45.9 . I form the light , and create darkness ; I make peace , and create evil : I the Lord do all these things : Says the Church , Lam. 3.38 . Out of the mouth of the most high proceedeth not evil and good ! When any of our dear Relations are taken away by Death , they fall by the stroke of God's Hand ; says God to the Prophet Ezekiel , Son of Man , behold I take away from thee the Desire of thine Eyes , with a stroke , Ch. 24. v. 16. The Diseases of which our Relations dye , are only the means w hereby God brings about his designed End , even their Dissolution . These Winds God holds in the Hollow of his Hand , and lets them loose at his pleasure , to blow poor Mortals from the River of Time into the Ocean of Eternity ; and this is no Impeachment at all to Divine Goodness . Punishments themselves are not Moral Evils in the Person that inflicts , though they are Natural Evils in the Person that suffers them . I need not insist farther upon the Proof of this Point , but shall present you with some Inferences from it . First , Hence I Inferr , That when we are Threatned with the Privation of any of our Outward Comforts , it is our wisest and safest way to apply our selves to God for the Continuance of them : We may allowably pray for , and deprecate the removal of our Temporal Enjoyments , provided we do it with Modesty and Humility , with these necessary Limitations , If it be agreeable to his Will , If it may be for his Glory and our good , to bestow them upon us , or continue them with us . Though we may make use of all lawfull Means to obtain and preserve Temporal good things , yet we must not forget to apply our selves unto God , whose Blessing alone can render them effectual . Physitians will be of no Value for the recovery of our languishing Relations , unless God sends forth his Word and heals them . Secondly , Hence I Inferr , That they deserve to be reproved , who when they have sustained any Losses , reflect upon , perplex themselves about , and ascribe those Losses solely or principally to second Causes : We are very prone in such Cases to blame Instruments , instead of eyeing the Providence of the principal Efficient ; to resolve all troublesome Events into the malignity of Second Causes : This part of practical Atheism we are apt to be guilty of , thô common Observation might be sufficient to Confute it . The same second Cause which produces such an effect at one time , or in one Person , shall not produce the like at another time , or upon another Person . Why should we ascribe the Death of our Relations principally to the Malignity of the Distemper wherewith they were seized , when we see others surviving the same Distemper , when attended with the same dangerous Circumstances ? Thirdly , I Inferr , That when any of our Outward Comforts are taken away from us , we should diligently enquire into the end and design of that separation which hath been made between us and them . Tho' the Ends of Humane Acts are not always worthy of our search and enquiry , yet the ends of Divine Acts are always so : God hath Noble and Excellent Ends in all his Operations . Let us therefore at such a time address our selves to God in the words of Holy Job , 10. ch . 2. v. Shew me wherefore thou contendest with me . Fourthly , I Inferr , The Folly of those who put their Trust , and place their Confidence in any thing as a security from Death . Were they who go to their long Home only taken away by Men , then there might be some probability of warding off the fatal blow ; but seeing they are taken away by God , what can prevent it ? Can you think that the great Jehovah will be charm'd by your Beauty , or overpower'd by your Strength ? Are there any Forts or Towers into which he cannot enter ? Can you flie into any remote Countrey where his Arm cannot reach you ? Will the Great God have any regard to your Worldly Riches , or Temporal Grandure ? By none of these things can you deliver either your own , or others Souls from Death , or hinder them from going down to the Pit. Thus much for the first part of the Words , I now proceed to the second . Secondly , We have a Natural and Necessary Inference , or Conclusion , from both the forementioned Propositions , Blessed be the Name of the Lord : In which words we have two things contained , viz. First , An Object , The Name of the Lord. This Phrase hath various acceptations in the Holy Scriptures : But there are two things which I conceive may be intended by it in this place ; and indeed the latter is plainly included in the former . First , By the Name of the Lord , is intended God himself . The Name of a Person , or Thing , is often put for the Person , or Thing named : Thus 1 Acts 15. The number of the Names together , were about an hundred and twenty ; i. e. the number of Persons , they being numbered by their Names : So 44 Psal . 5. and several other places . Secondly , By the Name of the Lord are intended the Attributes and Perfections of God : By them is his Nature discovered unto his Creatures ; and indeed all his Perfections are inseparable from his Essence . Secondly , We have an Act which was exerted upon this Object , and that is Blessing . By blessing God , we are to understand , either what we express in Words concerning God , or what we think concerning him . God is blessed by his Creatures , when his glorious Perfections are published with Praise and Thanksgiving ; or when they have high , great and glorious Thoughts of him ; when they inwardly reverence , Honour and Love him : The former is a Blessing with the Tongue , the latter is a Blessing with the Heart ; the Tongue blessing without the Heart , is but a tinkling Cymbal ; the Heart blessing , without the Tongue , makes sweet , but still Musick : both in Consort make that Harmony , which fills and delights both Heaven and Earth . When Job saith here , Blessed be the Name of the Lord , we are to understand it both ways , Job speaks out the Blessing of God with his mouth , and likewise had high and honourable Thoughts of him : From these words I shall present you with the following Observation , Doct. That it is the Duty , and will be the Disposition of the People of God , when in a right frame of Spirit , to bless a taking as well as a giving God. This is indeed a very hard Work , but it is a very necessary Work : God's People are not at all times engaged in it , but they are so when in a right frame of Spirit . In the Prosecution of this Point , I shall take the following Method . First , I shall more particularly shew you , what is intended by , or implyed in our Blessing a taking God. Secondly , Endeavour the Proof and Demonstration of the Doctrine . Thirdly , Make some Improvement , and Application of it . First , I shall more particularly shew you , what is intended by , or implyed in our blessing a taking God. This I shall do , by laying down the following Propositions . First Prop. This is not exclusive of a holy mourning for the loss of our Outward Comforts : At the same time that we bless God who hath taken away what we once enjoyed , we may Mourn for our Loss . These two ( as plainly appears from the Text and Context ) were joined together by Job ; and their Conjunction was approved by God , as appears from the words following my Text , In all this Job sinned not , nor charged God foolishly . Mourning is allowable , if we exercise a Christian Moderation therein . Second Prop. Our Afflictions are not in themselves the proper Subject of Thanksgiving . Outward Comforts being in themselves good things , the loss of them absolutely considered , is an evil : Now the proper Subject of Praise is something that is Good. Third Prop. Blessing God is absolutely exclusive of , being directly opposite to every thing that is implyed in Cursing him : Blessing and Cursing are Opposites . To Curse God , is to Blaspheme him either in our thoughts or words ; to think or speak unworthily , or unbecomingly of him : there is a Cursing God with the Heart , as well as a Cursing him with the Lips. We Curse God , when our Hearts are imbitter'd against him , or our Tongues sharpen'd to wound his Honour : Therefore they that Bless him , will not either think or speak unbecomingly of him ; they will not either mentally or verbally Murmur and repine at him ; they will not Question his Justice , Reproach his Goodness , or Accuse his Providence . Fourth Prop. Blessing God implies the Exercise of Patience , and our thinking and speaking honourably of God under affliction : The Soul who blesses God , accounts and acknowledges God to be glorious in Holiness , Justice , Goodness and Truth , when he strips him of his Outward Comforts ; he justifies God in all his Dealings with him ; the Language of both his Heart and his Lips is the same with David's , Thou hast dealt well with thy Servant , according to thy Word , Psal . 119.65 . Fifth Prop. This includes our offering up Praise and Thanksgiving to God under , if not for our Afflictions : He that thus Blesses God , will Praise his Name when he takes as well as when he gives ; he will return Thanks for those Mercies which are still continued with him , though he mourns for the removal of others from him ; yea , if he observes Mercy either in the Circumstances of the Affliction , or in the Issue and Event of it , he will remember to offer up the Sacrifice of Praise to God , even when he hangs his Harp upon the Willows . I Proceed Secondly , To Prove and Demonstrate the Point , and this I shall do more Generally and more Particularly . First , More Generally : God is to be Blessed by us at all times , and therefore when he deprives us of our Outward Comforts as well as when he gives them to us : This is evident from the Nature of God , our Relation to him , and the Revelations and Discoveries which he hath made of his Will to us . Is God the most excellent Being ? surely we who stand related to him , as Creatures to a Creator , and as Subjects to a Sovereign , are Obliged at all times to Glorifie him , not by making him glorious , but by accounting and acknowledging him to be glorious our selves , and Proclaiming him to be so unto others . Is not Praise and Thanksgiving due from us to him at all times ? unless he could cease to be God , or we cease to be Creatures , we can under no Circumstances be freed from our Obligation to glorifie the Perfections of his Nature . Those terrible Dispensations of Divine Providence which make a great Alteration in our Outward State and Condition , neither make nor argue any Change in God. He is the same when he takes and when he gives , when he empties us and when he fills us . To suppose him a good God at one time , and an evil God at another , is a flat Contradiction ; it is to suppose him not to be God : And hath he not frequently prohibited those things which are excluded by , and Commanded those things which are implyed in Blessing a taking God. They must be greatly unacquainted with the Holy Scriptures who are Ignorant hereof . Secondly , I shall more particularly demonstrate , that this Conclusion naturally and necessarily flows from the preceding Propositions . First , We ought to Bless a taking as well as a giving God , Because the same God who takes them away from us , first gave them to us . The force of this Argument will be apparent from the two following Considerations . First , That God who gave them to us , hath an unquestionable right to take them away from us : As I told you before , he retained his Propriety in them , when he had bestowed them upon us , and may not God do what he pleases with his own ? We may suppose Job speaking to God after this manner , Lord , Thou hast depriv'd me of my Wealth and my Children , but I will subscribe to the Equity of thy Proceedings with me , for thou dost but exercise thy Sovereign Right , thou gavest them to me , and yet still they remained thine , therefore thou hast righteously taken them away from me . Secondly , When God takes our Outward Comforts from us , we have reason to Bless him for giving them to us . We are very prone to be guilty of this piece of Ingratitude towards both God and Man , our Creator and our fellow Creatures ; if they shew Kindness to us for a time , and refuse the Continuance thereof , instead of thanking them to quarrel with them . Let none of us say , when any of our Enjoyments are snatcht away from us , Better we had never enjoy'd them , than to be so soon depriv'd of them . Hast thou lost a Child , a comfortable Child , a Child in its ripe Age ? thou hast reason to bless God that he gave thee a Child , that he made it a Comfort which might have been a Cross to thee , and hath continued it so long with thee : Hast thou lost a delightful Wife , one that was a Help Meet for thee ? thou hast reason to bless God that he gave thee such a Wife , who might have given thee one that would have been a Continual Torment and Vexation to thee , and that he hath spared her so long with you . Secondly , We ought to Bless a taking God ; because it is the Lord Jehovah who takes our Outward Comforts from us . The Lord hath taken away . The Lord , who can do no wrong to any of his Creatures . The Lord , who is Righteous in all his Ways , and Holy in all his Works . The Lord , against whom we have sinned , and by our sins forfeited all our Mercies . The Lord , who had he dealt with us according to our Iniquities , or rewarded us according to our Inventions , might have cast us into Hell long ago . The Lord , who is our God. The Lord , who hath done great things for our Souls , who is an alsufficient unchangable and everlasting Good , who can make up the Loss of Creature Comforts in himself . The Lord , who knows what Condition is good for us , better than we do our selves , who manages all things according to the Dictates of his Infinite Wisdom . The Lord , whose ways are all Mercy and Truth to his People , and aims at their Good as well as his own Glory in all his Dispensations towards them , who will support them under Afflictions , and sanctifie Afflictions unto them . I proceed Thirdly , To make some Improvement and Application of this Point , which shall be only an Exhortation to all in general , and you the Relations of our Deceased Friend in particular , to this Necessary Duty of Blessing a Taking God. To enforce this I might present you with many Motives , but I shall only offer you two , which shall be taken from the Context of that Scripture which is the Foundation of this Discourse . First , Hereby you will Disappoint Satan : What was the Devil's design against Job , in endeavouring the removal of his Outward Comforts , but to make him Curse God ? as is evident from Ver. 11. of this Chap. and questionless he is in the same Plot against us , when in the like Condition : He would fain Create some Prejudices against God in our Minds , or draw some unbecoming Reflections upon him from our Lips : Now as his Design against Job was defeated , when instead of Cursing God he Bless'd him , so will his Plot against us miscarry if we do the like ; and shall not we endeavour to frustrate his Designs who is an implacable Enemy both to our God and to us ? Secondly , Hereby you will please God. That this Carriage of Job's was well-pleasing to God , is apparent from his express Approbation thereof in the words following my Text ; In all this Job sinned not , neither charged God foolishly . This is a Negative Commendation inclusive of an Affirmative one ; q. d. In all this Job acted becomingly , suitably to the Character which I have given of him , and ought it not to be our endeavour in all things to please God ? More particularly , you my Friends whose Loss hath occasioned this Discourse , have cause to be thankful as well as to Mourn under that stroke of God's Hand which hath been lately laid upon you : God hath even in Judgment remembred Mercy with you , in that he did not take away your Relation by a Violent , but by a Natural Death ; the former is more terrible than the latter , not only to those who undergo it , but to their surviving Relatives . Moreover , though your dear Relation was taken away in a short time , after Sickness began to seize her , yet she did not dye suddenly , God gave you some Warning before he gave that fatal blow which separated her from your Embraces . Have you not reason to Bless God for those Supports which he gave her , and those Manifestations and Discoveries of his Love which he made to her in the time of her Sickness : Had she been stupid and insensible of her Condition , or gone out of the World full of Horrour , your Burthen would have been the greater , though then you ought to have acquiesc'd in the Will of God , but now you have good ground to Hope that she is not lost , but gone before ; that your Loss is her Gain ; that she was separated from you only in order to her Enjoyment of her Heavenly Father , and her dearest Husband , the Lord Jesus Christ ; that she is gone to that blessed Place , from whence she would not for a World return to you : That though you have had a doleful Parting , you will have a joyful Meeting , never to part more . And would you Bless this taking God ? seriously consider those things which I Proposed to you , to demonstrate the reasonableness thereof , endeavour to clear up your Interest in him , go forth by Faith to the Lord Jesus Christ , that you may derive that Grace and Strength from him , which may enable you to do this difficult Work ; so I hope you may say with the Holy Man in the Words of my Text , The Lord gave , and the Lord hath taken away , Blessed be the Name of the Lord. FINIS Advertisement . THe Revelation Unvailed , or an Essay towards the Discovering I. When many Scripture Prophecies had their Accomplishment , and turned into History . II. What are now Fulfilling . III. What rest still to be fulfilled , with a guess at the time of them . With an Appendix , proving that Pagan Rome was not Babylon , Rev. 17. and that the Jews shall be Converted . By Samuel Petto , Minister of the Gospel at Sudbury in Suffolk . Price 1 s 6 d The Life and Death of that Old Disciple of Jesus Christ , and Eminent Minister of the Gospel , Mr. Hanserd Knollys , who Dyed in the Ninety Third Year of his Age. Written with his own Hand to the Year 1672. and continued in General in an Epistle by Mr. William Kiffien : To which is added his last Legacy to the Church . Price stitcht 6 d or Bound 8 d Both Printed for John Harrls at the Harrow in the Poultrey . 
A45688	----	A sermon preach'd at the funeral of Capt. John Briggs at Dunstable, March 23, 1694/5 by Thomas Harrison. Harrison, Thomas. 1695 Approx. 52 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A45688 Wing H912 ESTC R40945 19537571 ocm 19537571 109055 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45688) Transcribed from: (Early English Books Online ; image set 109055) Images scanned from microfilm: (Early English books, 1641-1700 ; 1689:9) A sermon preach'd at the funeral of Capt. John Briggs at Dunstable, March 23, 1694/5 by Thomas Harrison. Harrison, Thomas. iv, 27 p. Printed by J.D. for the author, London : MDCXCV [1695] Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Briggs, John. Bible. -- N.T. -- Corinthians, 2nd, V, 1 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2008-06 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A SERMON Preach'd at the FUNERAL OF Capt. John Briggs , At Dunstable , March 23 , 1694 / 5. By THOMAS HARRISON . ISAIAH LVII . 1. The Righteous perisheth , and no Man layeth it to Heart ; and merciful Men are taken away , none considering that the Righteous is taken away from the Evil to come . London , Printed by J. D. for the Author . MDCXCV . The Epistle Dedicatory , To Mrs. ELIZABETH BRIGGS , Widow of the Deceased Capt. JOHN BRIGGS . MADAM , THE Meanness of the following Discourse would have been an effectual Bar to its Publication , had not your Desire usher'd it into the World. The first thing of mine that came forth from the Press was a Sermon , occasioned by the Decease of your beloved Daughter ; and I concluded you would not take it well , if I denied you the liberty of reading that Discourse which was preached at your Husband's Funeral , in a fairer Character than mine own Hand-writing . Besides , that Divine Blessing which I hope attended the Publication of the former , gave me the greater Encouragement to expose the latter to publick View . I am not so vain as to think printing this Sermon will advance my Reputation among Learned and Judicious Readers , it is more likely to produce a contrary Effect ; but if God should bless it to the Conversion of one Sinner , or the building up of one Saint , I hope I shall rejoice more than if I gained the greatest Applause thereby . Tho it be not Meat for strong Men , yet I hope it may be Milk for Babes . To conclude , That he who hath promised to be an Husband to the Widow , and a Father to the Fatherless , would put his Everlasting Arms under you , and sanctify all the Dispensations of his Providence to you ; that he would shower down the choicest of his Blessings upon you and the Fruit of your Womb ; that your Children may tread in the steps of their deceased Father , and their living Mother , is the sincere Desire of your Friend and Servant , THO. HARRISON . A SERMON preach'd at the Funeral of Capt. JOHN BRIGGS . 2 COR. v. 1. For we know , that if our Earthly House of this Tabernacle were dissolved , we have a Building of God , an House not made with Hands , eternal in the Heavens . MAN is born to Trouble as the Sparks fly upward . Various are the Miseries and Calamities which attend the Human Race during their Continuance in , and Pilgrimage through the waste and howling Wilderness of this World. And sincere Christians are so far from obtaining an Immunity and Freedom from Temporal Evils while in a Mortal State , that they generally have the greatest share of them : But they have those Cordials to support and revive their Spirits under the Pressure of Afflictive Providences , whereof others are wholly destitute . We need look no further for an Instance of this , than the Chapter preceding that which my Text begins ; wherein the Apostle having mentioned those Sufferings which himself and his Brethren underwent , for their stedfast Adherence to , and Endeavours to propagate the ever-blessed Gospel , he gives an Account of those things which afforded them Comfort and Support under such deplorable Circumstances , whereof the hope of future Glory was not the least , which he proposes in the close of that Chapter , and farther prosecutes in the words of my Text , For we know , that if our , &c. The Method that I shall take in speaking to these Words shall be , I. To explain them . II. To apply them . I. I shall explain them : And in order to a regular and distinct Explication of them , I shall take notice of these four following things contain'd in them . First ; A Description of the State and Condition of the Human Body in this Life ; Our Earthly House of this Tabernacle . Secondly ; An implicit Assertion of its Dissolution ; If it were dissolved . Thirdly ; A Description of the blessed State and Habitation of the Saints after the Dissolution of their Bodies : We have a Building of God , an House not made with Hands , eternal in the Heavens . Fourthly ; The comfortable Knowledg and Assurance which the Apostle and other Christians had concerning their present Right to , and future Fruition of this Blessedness , We know . First ; A Description of the State and Condition of the Human Body in this Life ; Our Earthly House of this Tabernacle . That this is a Description of the Body in its Mortal State , is evident both from the Text and Context . Tho the Apostle here speaks particularly of Believers , yet what is said concerning the present Frame and Condition of their Bodies , is applicable to the Corporeal Part of all Mankind . The Earthly House of this Tabernacle , or , this Earthly House or Tabernacle : For when two synonymous Words are made use of in the Description of the same thing , the latter is sometimes put in the Genitive Case , instead of their being joined together by the Conjunction or ; thus Numb . 19.2 . This is the Ordinance of the Law , i. e. this is the Ordinance or Law , and in several other places . More particularly , there are two things observable in this part of the Text. 1st . The things to which he compares Man's Body , viz. an House and a Tabernacle . 2dly . The Epithet which he gives it , Earthly . 1st . The things to which he compares Man's Body , viz. an House or a Tabernacle ; for these words must not be taken in a Proper and Literal , but in a Figurative and Metaphorical Sense . First ; He compares it to an House . This Denomination is given to Human Bodies , Job 4.19 . they are called Houses of Clay . The Body may be compared to an House for two Reasons . 1. Because of the Curiosity of its Structure . Some Art and Skill must be exercised in building an House , that all its Parts may be commodious , and bear a due and comely Proportion to each other . The Divine Architect hath displayed his Wisdom as well as his Power in the Formation of the Human Body : We are fearfully and wonderfully made , and our Substance was curiously wrought , Psal . 139.14 , 15. Tho it is made of a vile Material , yet it hath a noble and excellent Form , yea the Matter it self is sublimated and refined : There is nothing wanting that is necessary for use , and there is nothing superfluous or un-useful . But I shall not now anatomize the Human Body , lead you into all the Rooms of this stately and compact Fabrick , or shew you the Curiosity of every Part. 2. Because it is an Habitation for the Soul. Man is said to dwell in this House of Clay , Job 4.19 . I conceive Man is here by a Synecdoche put for the Soul , which is the superiour Part of Man. The Soul dwells in the Body as an Inhabitant in an House , only with this difference , there is a formal Union between the Soul and Body , which there is not between a Man and the House wherein he dwells . And the Body in this respect bears a Resemblance to an House in three things . ( 1. ) In its Inferiority to the Soul in Worth and Excellence . As a Man is of more Worth than the most stately and costly Palace that can be inhabited by him ; so is the Soul of more Value than the Body wherein it resides , and which is inform'd by it . In the Body there are visible Footsteps of God , but the Divine Image is stampt and pourtray'd upon the Soul. The Image of God in Man consists not in what is seen , but in what is not seen : God expresly saith , that none saw a Similitude of him , Deut. 4.15 . which had not been true , if Man in regard of his Body had been the Image and Similitude of God ; for then a Figure of God had been seen every day , as often as we saw a Man , or beheld our selves . Tho many of the Children of Men are destitute of God's Moral Image , consisting in Knowledg , Righteousness and true Holiness , yet every Human Soul bears his Natural Image in its spiritual Nature and Properties . Surely the more remote from Matter , and the more like to the supream Spirit any Being is , the greater is its Excellency . ( 2. ) In its Usefulness and Subserviency to the Soul. As the House is erected for the use of the Inhabitant , and the several Rooms thereof are prepared for his Service , and all the Affairs therein are managed and conducted by him ; so the Body was framed for the Service of the Soul , tho Sin often renders it injurious to its noble Inhabitant . The Motions of the Bodily Members are all directed and guided by that Intelligent Spirit which is seated in it . ( 3. ) In the Independence of the Soul upon the Body , as to its Operations and Existence . An Inhabitant can act without , and may exist separate from his Habitation . There are many Operations of the Soul while it lodges in the Body , which it puts forth independently from the Body , and whereto the Corporeal Part doth not at all concur . And when the Soul shall be dislodged from this Dwelling-place , it will still have an Existence . This noble Inhabitant shall not be buried in the Ruines of that Earthly Tabernacle . Tho the Life of the Man is destroy'd by the Separation of the Soul from the Body , because it consists in their Union ; yet the Life of the Soul , which hath no Dependence on such an Union , is not destroy'd thereby . The Soul animates the Body , but the Body conveys no Life to the Soul. Secondly ; The Body is compared to a Tabernacle . The Apostle Peter gives the same Denomination to his Body , 2 Pet. 1.13 , 14. Yea , I think it meet , as long as I am in this Tabernacle , to stir you up , by putting you in Remembrance : Knowing that shortly I must put off this my Tabernacle . And the Body may be compared to a Tabernacle for two Reasons . 1. Because of the short continuance of the Soul in it . A Tabernacle is opposed to a fix'd Habitation , Heb. 11.9 . They who only sojourned in a place , and were speedily to remove from it , did in former times erect Tabernacles for themselves . Indeed our Bodies are rather Tabernacles wherein we sojourn for a little time , than Houses wherein we have a fix'd Habitation : We are Pilgrims and Strangers in the Earth ; our immortal Souls will soon take their flight from our Bodies . We often read of the Brevity of Man's Life in the Holy Scriptures . Man that is born of a Woman , is of few Days , and full of Trouble . He cometh forth like a Flower , and is cut down : he fleeth also as a Shadow , and continueth not ; Job 14.1 , 2. Man's Life is compared to a Vapour , which soon vanisheth , James 4.14 . to Smoke which quickly disappears , Psal . 102.3 . to the Grass which is withered by the Summer Sun , or cut down by the sharp Scythe , Isa . 40.6 , 7. it is said to be swifter than a Weaver's Shuttle , which quickly runneth from one side of the Web to the other ; its Motion is represented by the telling of a Tale , the sailing of a Ship in the mighty Ocean , and the flight of an Eagle towards its Prey : It is compared to an Hand 's breadth , yea to nothing , Psal . 39.5 . How short is the Life of Man in this World if compared with the eternal Duration of God , or with the Life which we shall live in the other World ! Yea , the life of Man in our days is exceeding short , if compared with the Lives of the Antediluvian Fathers . There are but a few steps between our Cradles and our Graves : They who live longest in the Body live but a little time ; but how short is the Continuance of some in this World , who are cut off in their flourishing Age , in the Morning of their Days ! We are all hastily marching to Eternity , and shall shortly come to our Journey 's end . 2. Because of its Weakness and Frailty . Tabernacles were but slightly built , very weak and infirm Structures ; they were not made of durable Matter , nor fix'd upon strong Foundations . Our Bodies , those Houses of Clay wherein our Souls reside , are said to have their Foundation in the Dust , Job 4.19 . The Strength of a Building lies very much in its Foundation ; and that Edifice which hath but weak Walls , being strongly founded , may last long ; but when the Building is weak , and the Foundation weak also , in how tottering a Condition is such a Fabrick ? The Foundation of Man's Body is Sand or Dust , and the word signifies unstable moveable Dust , such as lies upon the Surface of the Earth , and is carried away with every puff of Wind. Man in his best Estate is altogether Vanity on the account of his Corporal Frailty and Weakness ; his Strength is not as the Strength of Brass or of Stones , but he is like a Reed shaken with the Wind. How small a matter will make a Change and Alteration in the Body ! How soon will the Gust of a violent Distemper , like a furious Wind , blow it down to the Ground ! So weak is the Body , that we have more cause to wonder at its standing so long , than at its falling so soon . 2dly . We may observe the Epithet which the Apostle gives to the Body , Earthly ; it is an Earthly House or Tabernacle . This Epithet may be given it upon a fourfold Account . 1. Upon the account of the Matter whereof it is formed . It is made of Earth , Clay or Dust . The sacred Historian tells us , That the Lord God formed Man of the Dust of the Ground , Gen. 2.7 . and that the Woman was formed of a Rib taken out of the Man's Body , ver . 22. When the great Jehovah came to pass Sentence upon Man for the Breach of his Law , he put him in mind of his Original and Frame , as to his Corporeal Part ; Dust thou art , out of it wast thou taken ; Gen. 3.19 . And if our first Parents were formed of the Dust , we who are their Off-spring were formed of their Substance , and proceeded from their Loins , must be also formed of the same Matter . Elihu acknowledges that he was formed out of the Clay , Job 33.6 . The Psalmist tells us , That God knoweth our Frame , he remembreth that we are Dust , Psal . 103.14 . our Bodies are breathing Clay , animated Earth . 2. Upon the account of its Situation , or the Place wherein it is pitched : It dwells in , it is erected upon the Earth . Tho Angelick Spirits were originally placed in the superiour World , Heaven was their first Habitation ; yet the Human Body was lodged in the Earth at its first Formation , this is the place of its Residence , and must be while in its present State and Condition . Flesh and Blood cannot inherit the Kingdom of God ; 1 Cor. 15.50 . Heaven is too pure an Air for our Animal Bodies to breath in , till they shall be purified and refined , and endued with those excellent Qualities which will fit them for such a noble Region . Therefore so long as our Souls continue in our Bodies , they have but an Earthly Lodging ; tho their Motions and Operations may reach to Heaven , yet their Essential Residence is in the Earth : on this account while we are present in the Body , we are absent from the Lord , 2 Cor. 5.16 . While we dwell in this Tabernacle , we sojourn in a polluted and troublesome World , a place to which Sin hath introduced the greatest Disorder and Confusion , where Iniquity abounds , and where many Occasions of Grief are continually ministred to us ; a Vale of Tears , a Field of War , a Stage of Contention , and a waste and howling Wilderness . 3. Upon the account of those Means whereby it is supported and refreshed . Our Bodies in their present State would immediately fall if they were not propp'd up and repair'd by Earthly Comforts , viz. Meat , Drink , Physick and Raiment . All the Conveniences of Life which we value and prize , which we industriously labour for , and after which our Affections do often run in an immoderate degree , are nothing better than Earth . An Earthly Body is only capable of Earthly Enjoyments . 4. Upon the account of its Disposure and Resolution . When Death rends the Soul from the Embraces of the Body , then the Dust returns to the Earth as it was , Eccles . 12.7 . it is turned into common Earth , and laid in a Bed of Dust . Thus much for the Description of the State and Condition of the Human Body in this Life . I proceed , Secondly ; To the second thing contain'd in the words , viz. An implicite Assertion of its Dissolution ; If it were dissolved . Tho the conditional Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if , is here made use of , yet it doth not import any Hesitation or Doubt in the Apostle's Mind concerning the Dissolution of his Body , as if it were uncertain , whether it should be dissolved or not ; but that Conjunction hath the same Signification here with the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when , and so the words may be render'd thus , When our Earthly House of this Tabernacle shall be dissolved . We find that this Particle hath the same Signification , Joh. 16.7 . 1 Joh. 3.2 . so that these words do amount to an Assertion of the Body's Dissolution : For what Comfort could arise to the Apostle and his Fellow-Sufferers from the Thoughts of their Entrance into an Heavenly Habitation after the Dissolution of their Bodies , if they were not assured that some time or other they should be dissolved ? We read of a twofold Dissolution made by Death in Sacred Writ , viz. a Dissolution of the Person or the Man , Phil. 1.23 . I desire to depart , or , as the original word may properly be render'd , to be dissolved ; this consists in the Separation of the Soul from the Body : and a Dissolution of the Body , in my Text. This is a Metaphor taken from the Destruction of Buildings , the Overthrow of Earthly Fabricks : When a Structure is demolished , it is said to be dissolved ; for so the Original Word whereby the Ruine of the Temple is exprest , Mat. 24.2 . Mark 13.2 . most properly signifies . In Allusion hereunto the Death of the Body is called its Dissolution . Now pursuant to the Metaphor several things are imply'd in the Body's Dissolution . 1. The Continuance of its Matter after Death . When an House is demolished , tho it loseth its Form , yet the Matter still remains , it is not annihilated . The Matter of the Human Body passeth through various Changes after Death , yet it is not reduced to nothing ; for if it were , at the great Day there could not be a Resurrection , but a new Creation of Human Bodies : Whereas the Scripture assures us that the same Body which dies shall live and rise again : Tho it may be accidentally and with respect to its Qualities another Body , yet it will be essentially , and with respect to its Substance , the same . 2. The Destruction of its Form. When a Building falls , its Form is lost , tho its Matter remains ; the same Effect doth Death produce in the Body . Herein these two things may be comprehended . ( 1. ) The loss of its Beauty and Comeliness . What Beauty is there in the Rubbish of the most splendid and stately Palace ? Surely there is nothing in it that can attract the Admiration and Esteem of those who behold it . They who delighted to view and walk in a House while standing , will turn their Eyes from its Ruines . The Beauty of the most amiable Body becomes a Prey to Death , when it is seized by this mighty Conqueror . Death draws a dismal Vail over all its Glory , and makes very unlovely and deforming Impressions on it . The Bodies of our deceased Relatives which we formerly beheld with great Delight , would be now very unpleasant Spectacles to us ; we cannot without Regret turn our Eyes towards the Corps of our dearest Friend , but are willing soon to bury it out of our Sight . ( 2. ) The loss of its Excellency and Usefulness . What Value is there in the Rubbish of a fallen Sructure , which while standing was worth many thousands , or what use can it serve for ? Tho a living Body is exceeding valuable , yet a dead Body is of no more Worth than common Earth , and it is as useless and unprofitable . The Eyes , Tongue , Hands and Feet , which were all active Members , and perform'd many Operations , when seized by Death become wholly unactive , they lose their Motion and Activity when bound with its Adamantine Chains and Fetters . Those Bodies of our Relations which were very serviceable to us while in the Land of the living , can do us no good when numbred among the Dead . 3. In the Dissolution of the Body may be imply'd its entrance into the Grave , and corrupting there . A standing House is raised above the Ground , but a fallen House lies level with it , and the Materials thereof are separated and divided . When Mens Bodies die , they are laid in the Grave , which is the House appointed for all living : They enter into the place of Silence and of Darkness , and there they moulder away , and crumble to Dust . 4. Herein may be implied the various ways whereby the Structure of the Human Body decays , and is destroyed . Some Buildings fall down of themselves , Time , the Consumer of all material Things upon the Earth , destroys them ; other Fabricks are blown down by violent Winds , others fall by the force of devouring Flames , and others are demolish'd by Men. In like manner some Mens Bodies may be said even to fall of themselves , because no internal Distemper , nor external Violence is the Cause of their Dissolution ; old Age hath dried up their natural Moisture , exhausted their Strength , and brought them down to the Dust ; their Life was like a Lamp that goes out when there is no more Oil to feed it . The Bodies of others are destroyed by the immediate Stroke of God's Hand , some Bodies are burnt up by the Heat , or blown down by the Blast of violent Distempers , others fall by Human Force and Violence . That our Bodies must be dissolved we have a sacred Assurance from the God that made them : He hath told us that the Body must return to the Earth from whence it came , that he will bring us to Death and to the Grave , which is appointed for all living . It is appointed for all Men once to die , Heb. 9.27 . This Appointment is accomplished upon our Fellow-Creatures every day ; Man goes to his long Home , and the Mourners continually walk about the Streets : Yea many of our dear Relatives have been rent from our Embraces , and hurried into the gloomy Territories of the King of Terrors ; some whose Bodies were stronger than ours , and seem'd more able to hold out against a besieging Enemy . Do not the continual totterings and shakings of our Earthly Tabernacles , and the frequent Repairs which they stand in need of , portend their Downfal ? So that the living may many ways know that they must die . Thirdly ; I proceed to that Description which the Apostle gives of the blessed State and Habitation of the Saints after Death . We have a Building of God , an House not made with Hands , eternal in the Heavens . The Apostle carries on the same Metaphor in the latter part , which he made use of in the former part of the Verse . As he compares the Soul's Residence in the Body to that of an Inhabitant in an House , so he represents the Glory and Felicity of the Soul , after the Dissolution of the Body , by its Entrance into and Abode in a more glorious Habitation . But what this House is whereof the Apostle speaks , is not yet agreed among Expositors : Some do thereby understand the same Body , which the Soul now dwells in , and must be dislodged from ; when raised again at the last day . Others think the Apostle intends that Glory and Blessedness into which the Souls of Believers enter immediately after their Separation from their Bodies . It is certainly true that the Earthly Tabernacles of the Saints shall not always lie in the Dust , that the Divorce between their Souls and them will not be perpetual , but they shall be raised from their Graves , and reassumed by their antient Possessors ; and then the Soul will have a more noble Habitation than now it hath , the Body will be much more excellent and glorious than it is in its Mortal State : And it is as certain that the Soul will not be without an Habitation when it is by its great Landlord turned out of its Earthly House , but will enter into the blissful Regions above . I conceive the latter to be principally intended : for the Apostle comforts himself with the well-grounded Hopes of that Glory to which Death would introduce him ; When our Earthly House of this Tabernacle is dissolved , we have a Building of God , an House , &c. i. e. we shall enter into it and become Possessors of it : And in the following Verses he expresseth a vehement Desire to be discharged from his Body , that he might enter into this House ; now he would partake of the Glory of the Resurrection never the sooner for his speedy Dissolution , the Bodies of all the Saints will be raised and glorified at the same time . However I shall not exclude but include the former Sense in my farther Discourse of these words , wherein we have a twofold Account of this Building or House , viz. Negative and Affirmative . 1. Negative : It is a Building , an House not made with Hands . This Character agrees to the glorious Habitation of the Saints above , in opposition to all Terrene Structures . The splendid Palaces wherein Earthly Monarchs dwell , were contrived by Human Skill , and fram'd by the Hands of Men , and consequently all their Excellency and Glory is of a carnal and sensible Nature . The Tabernacle in the Wilderness was contriv'd by God himself , and yet because Man had an Hand in the Erection thereof , it is said to be made with Hands , Heb. 9.11 , 24. But that glorious House in which the Saints shall dwell when they leave their Bodies , was neither contriv'd by Human Art , nor fram'd by Human Strength ; no Creatute was instrumental to the Erection of that stately Fabrick , and the Glory thereof is not of a carnal and sensible Nature : And the Saints Bodies at the Resurrection may in some sense be said to be made without Hands , in opposition to those Bodies which they now carry about with them ; because , tho these Structures will be materially the same that now they are , yet there will be an accidental Alteration in them ; and whereas Man was instrumental to their first Production , ( tho God only was their principal Efficient ) yet they shall be raised again by the immediate Operation of God. It is observable , that the Human Body of our blessed Lord is called a Tabernacle not made with Hands , Heb. 9.11 . not only in contra-distinction from the Jewish Tabernacle , but also from all other Human Bodies , because no active Principle but Divine Power produced it . 2. This Building or House is described Affirmatively , and that from three things : It s Efficient , its Situation , and its Duration . ( 1. ) It is described from its Efficient , God ; it is a Building of God : The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which God is subjoined , denotes the Efficient Cause . The Excellency of any Building is sutable to its Contriver and Builder . Seeing Divine Wisdom and Power infinitely surpass Human , surely the Works of God's Hands must transcend the Works of Mens Hands . The glorious Place above is called a City whose Builder and Maker is God ; Heb. 11.10 . Now this World which is the Saints present Habitation , being made by God , surely something more must be intended by his Erection of this House , than the immediate Creation thereof by him . It can import nothing less , than that the Divine Being hath exerted more of his Power , Wisdom and Goodness , in this than in any other Fabrick which he hath erected ; and that the Blessedness of the Triumphant Saints is more immediately derived from God , than any thing that is enjoyed in a Mortal State. And there will be a more admirable display of the Divine Glory in the Resurrection of the Saints Bodies , than there was in their Creation , they will become as glorious and perfect as Human Bodies can be . ( 2. ) From its Situation , in the Heavens . It is observable , that some words are in the New Testament put in the Plural instead of the Singular Number , particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heavens , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven , Mat. 12.25 . in my Text , and several other places , with a Design ( as I conceive ) emphatically to denote the Excellency and Glory of that lofty Region . Not the Aerial or Aetherial , but the Imperial Heaven is here intended . This is a place far superior to the Earth , and therefore an Entrance into and Abode in it , is sometimes mentioned as comprehensive of all that Felicity which is possest by those that inhabit it . When the Soul of a Believer quits its Earthly Tabernacle , it mounts up as on Eagle's Wings to the Heavenly Temple . This is the Habitation of God's Holiness , there the great Jehovah in a special manner dwells , there are the brightest Discoveries of the Divine Splendor , and the highest Adorations given to his most Excellent Majesty : There the glorified Courtiers do not behold him through a Glass darkly , but see him face to face . In that Building dwells and reigns the Lord Jesus , the Mediator of the New Covenant : When we shall be absent from the Body , we shall be present with the Lord , 2 Cor. 5.8 . The Heaven must receive him until the times of restitution of all things . There dwell an innumerable company of glorious Angels , far more glorious than any of the Princes of this World ; and all the Spirits of Just Men that are made perfect . This is not an Habitation of Violence and Oppression , for no unclean thing can enter there . The Inhabitants of this House are out of the reach of Satan and his malicious Off-spring ; they are not expos'd to the Hostile Attempts of the roaring Lion of Hell , or his Whelps upon Earth : They are liable to no troublesome Changes , Heart-breaking Exercises , perplexing Disappointments , corroding Cares , or sinful Infirmities . This is a delectable and secure Habitation , here is fulness of Joy , here are Rivers of Pleasures which constantly refresh the glorified Soul. In this House is Light without Darkness , Day without Night , Joy without Sorrow , and Singing without Weeping . The Soul that enters into this House hath the most intimate Fellowship with God the Master of it , and a refreshing Communion with the blessed Angels and Saints who cohabit with it therein : All things in this House are sutable to the Grandure and Magnificence of the Structure . And when the Saints Bodies shall come forth from their Houses of Silence and Darkness , and be reunited to their Souls , they shall be received together with them into the Heavenly Jerusalem , and shall share with them in the Felicity of that blessed Seat. ( 3. ) It is described from its Duration , Eternal . This I conceive is predicated of this Heavenly Habitation in opposition to the Frailty of our Earthly Tabernacles , which must be dissolved , and then all our Temporal Comforts and Delights will vanish , we shall no longer enjoy them . The Celestial City hath immoveable Foundations , it is subject to no Decay or Dissolution , its Duration will run parallel with the Ages of Eternity : And the Glory of that Place will last as long as the Place it self ; it is called a never-fading Crown , an Incorruptible Inheritance , and an Everlasting Kingdom . The Divine Being , in the Vision and Fruition of whom the Happiness of glorified Saints principally consists , is to everlasting . Moreover , their Abode in this House will be as lasting as the Building , they shall never be dispossest of , or expell'd from it . Tho the first Adam was driven out of an Earthly Paradise , yet the spiritual Seed and Off-spring of the second Adam shall never be expell'd the Heavenly One : And when their Bodies shall rise from their Beds of Dust , they will live to die no more ; Death will have no Power to demolish these curious Fabricks , for it shall be swallowed up in Victory , 1 Cor. 15.54 . This Mortal shall then put on Immortality . Tho a little time wastes and consumes our Bodies in their present State , yet there shall be no Diminution of their Excellency and Beauty in an endless Eternity , when we become the Children of the Resurrection : These Buildings will be always kept in their Vigor and Glory , by the immediate Power of the supream Architect . I proceed , Fourthly ; To the comfortable Knowledg and Assurance which the Apostle and other Christians had concerning their present Right to , and future Fruition of this Blessedness ; We know . Herein we may consider the Subject We , and the Predicate know . 1. The Subject , We. The Apostle here speaks only of those that were real Christians , who had sincerely closed with , and were united to the blessed Jesus , they only have a Right and Title to , and therefore they only have ground to expect and hope for , this glorious Habitation . They who come not under such a Character , have reason to fear that when their Earthly Tabernacles shall be dissolved , their Souls will enter into a different Habitation . An House indeed contrived by infinite Wisdom , and framed by Almighty Power , and an eternal House , but not in Heaven , but in Hell ; an House where there is Blackness of Darkness , inconceiveable Grief , and intolerable Torment ; an House prepared for the Devil and his Angels , wherein the Wicked must cohabit with and be tormented by those Apostate Spirits who left their Primitive Habitation , for evermore : An House wherein they shall be Exiles from God's comfortable Presence , and every thing that is either really good , or esteemed so by them . But I conceive the Apostle speaks not here of all Saints ; for tho they may know and have ground to hope that when their Souls are dislodged from their Bodies , they shall enter into this blissful Habitation , yet all Believers have not attained to this Knowledg and Assurance thereof ; Clouds and Darkness do overspread some gracious Souls , and they are filled with many Doubts and Fears concerning their spiritual and eternal State. But he speaks concerning himself and some other Christians , who had attained to , and were in the Exercise of this Knowledg . This leads me to the second thing , viz. 2. The Predicate , know . This Knowledg here spoken of , is a certain Knowledg , a firm and full Perswasion that when their Bodies should be dissolved , their Souls should be received into Heaven . There are several things included in this Knowledg , viz. a firm Belief of a future State of Blessedness provided for the Saints , and into which they shall enter after Death . This might be known from the Holy Scriptures , wherein we have a sufficient Confirmation of this sacred Truth . Moreover , a firm Perswasion that they were interested in Christ , and made meet for the Inheritance of the Saints in Light. This they might know by comparing themselves with those Marks and Characters of the Heirs of Salvation which were laid down in sacred Writ , by the lively exercise of their Faith upon Christ , and by the Testimony of the holy Spirit , bearing witness with their Spirits that they were the Children of God. Lastly , an Assurance of their Preservation in a State of Grace to a State of Glory . This they might fairly collect from the Word of God , wherein there is a full account of the Everlastingness of the Covenant of Grace , the Immutability of Divine Love , the Efficacy of Christ's Death , together with the Constancy and Prevalence of his Intercession , and the perpetual Residence of the holy Spirit ( the Earnest of the Heavenly Inheritance ) in his Royal Palaces , and holy Temples . Our Apostle expresseth the like Assurance , 2 Tim. 4.8 . Henceforth there is laid up for me a Crown of Righteousness , which the Lord the righteous Judg shall give me at that day . Holy Job also exprest his Assurance of future Glory in his adverse State , Job . 19.25 , 26 , 27. I know that my Redeemer liveth , and that he shall stand at the latter day upon the Earth . And tho after my Skin , Worms destroy this Body , yet in my Flesh shall I see God , &c. Tho all who have a Faith of Affiance do not attain to a Faith of Assurance , yet it is attainable in a Mortal State. Thus much by way of Explication . II. I shall present you with some Inferences from the Words . First ; I infer , The prodigious Folly of those who give their Bodies the Preference to their Souls . It is the part of a wise Man , to value things in proportion to their Worth and Excellency . But the generality of Mankind show that their Corporeal Part hath a greater share of their Esteem than their Spiritual Part : They carefully provide Food and Raiment for the former , but never seek after the Bread of life to feed , and the Robe of Christ's Righteousness to array the latter . They will labour hard to erect or purchase a comfortable Habitation for their Bodies , but do not at all endeavour to secure an happy Dwelling-place for their Souls when they enter into an invisible World : They will hazard the loss of their Souls to secure their Bodies from Temporal Evils , or to procure those things which will gratify the sensitive Appetite . What Madness is it to prefer a Clod of Earth to a Spirit ? Is not that a foolish Soul that values its sojourning-place more than it self , and will expose it self to eternal Ruine for the Preservation of its Earthly Tabernacle ? What stupid Fools are they who esteem their Bodies , which are continually advancing towards , and must speedily return to the Dust , more than their Souls which shall survive them , and live for evermore ? Surely such Persons are as the Horse , or as the Mule , which have no Understanding . Secondly , I infer , The Folly of those who are proud of , or glory in their Corporeal Strength or Beauty . As Men are apt to boast of the exact Form and Strength of those Houses wherein their Bodies dwell , so likewise of the Excellency of those Bodies wherein their Souls tabernacle . But this will appear very foolish to us , if we consider our Frame , and remember that we are Dust . Our Bodies were formed of the same Matter for kind that we trample under our Feet , and disdain to touch with our Fingers . Tho our Bodies are very robust , yet they are but Earthen Vessels , and will soon be broken to pieces . In a very short time our Bodies must be dissolved , and then all their Beauty and Strength will vanish and become a Prey to the King of Terrors . Thirdly , I infer , The Vanity of placing our Happiness in our living Comforts , our near and dear Relations . We are exceeding prone to let out our Affections immoderately towards them , to give them too high a Place , too large a Room in our Hearts , to think our selves happy in an Husband , Wife , or Children , not considering they are frail mortal Creatures . They can be no longer enjoy'd by us than while their Souls continue in their Bodies , and those curious Fabricks , which we behold with Pleasure and Delight , keep their Station . Did we seriously consider what frail brittle Houses their Souls inhabit , how soon they may be demolished , and in how short a time they shall be dislodged from them , we should see it highly reasonable to moderate our Affections towards them ! O let the everliving , everlasting God be the Darling of our Souls , and the Soveraign of our Affections . Fourthly , I infer , How necessary it is for us all speedily to endeavour after a Right and Title to an Heavenly Habitation . To confirm this Assertion , and to press you to this Duty , I shall offer these things that follow to your Consideration . 1. Your Souls are designed to a perpetual Residence in some Habitation . The Father of Spirits hath resolved to preserve the Being and Life of your Souls for evermore , no Period shall ever be put to their Existence ; and therefore when they leave their present Habitation , they must enter into another . There are but two Receptacles of departed Souls , viz. an Heavenly Paradise , and an Infernal Lake : when your immortal Spirits are divorced from your Bodies , they must either ascend to the former , or descend to the latter . And how can you bear to think of dwelling with consuming Fire , and abiding with everlasting Burnings ? 2. Your Bodies shall enter into the same Habitation , when re-assumed by your Souls , into which your Souls enter when divested of your Bodies . Where-ever your Souls go after Death , there will your Bodies be disposed after the Resurrection . If the noble Inhabitant dwells in Heaven , the House that it dwelt in upon Earth when rebuilt shall be fixt in that glorious Region , this Earthly Tabernacle shall become a Celestial Structure ; but if it be cast into Hell , the raised Body must stand in that direful Prison as an everlasting Monument of Divine Wrath. By making Provision for your Souls , you will also secure the Felicity of your Bodies ; their true Interest is inseparable . 3. How terrible will the Agonies of Death be to us , if we see our selves destitute of a Title to Eternal Life ? They who have disregarded their future State , when the evil day of Death seem'd to be at a distance from them , have had very aweful and terrible Thoughts about it , when it hath made sensible Approaches to them . With what Horror will your Souls be seised , when Death sits upon your quivering Lips , if you apprehend that they shall be speedily expelled your Bodies , and eternally excluded the Heavenly Building ! 4. This Life is the only time for securing an Interest in this glorious Habitation . As the Tree falls , so it must eternally lie : Death will fix us in an unalterable and unchangeable State. Those Spirits that are now in Prison will find no place for Repentance , tho they should seek it with Tears . 5. The time of our Souls Residence in our Bodies is very uncertain . Persons are very apt to defer this weighty and important Business ; some put it off to old Age , others to a Sick-bed ; some think it will be time enough to seek after another Habitation when the Strength of their Earthly Tabernacles decays , and they feel them shake and totter : Our Lives will be but short at longest , and how short they will be we know not . Some are cut off in the Morning of their Days , others in their full Strength : we are not sure that Age will snow upon our Heads before they are laid in the Dust , or that the Structure of our Bodies will by any loud Crack give us notice of its Downfal . Some Bodies are demolished by a speedy and sudden Stroke , their Souls are turn'd out of them without any warning . Let us therefore speedily seek that City which is above . Would you , O Sinners , get a Title to this Habitation ? then come to Christ , and sincerely close with him : It is not to be purchased with your Money , nor procured by your Labour ; if you accept of Jesus , you shall freely receive it ; if you persist in your stubborn Rejection of him , you shall never obtain it . Heaven is a purchased Possession , Christ hath bought it with the invaluable Price of his precious Blood ; and if he become yours , that shall be yours also : You will have a sure Title to it which can never be lost , but will issue in an actual Possession of it . If you lay hold of Christ with the Hand of Faith while you live , you may securely commit your Souls into his Hands when you come to die , and say with expiring Stephen , Acts 7.59 . Lord Jesus , receive my Spirit . Fifthly , I infer , That Saints should diligently endeavour to get an Assurance of the happy Disposure of their Souls after their Separation from their Bodies . This is not unattainable by them , this will not be unprofitable to them . It is their Duty to labour after it , and an Attainment to it will be very beneficial and advantagious to them . This will comfort them under all the Frailties and Infirmities , the Perishings and Decays of their outward Man , and mightily sweeten all the Troubles and Afflictions wherewith they are exercised during their continuance in it . This will familiarize Death , and render its Approach welcome to them . Death is terrible to Nature ; the Soul is naturally unwilling to leave its old dwelling-place , Nature cannot but abhor a Dissolution , besides violent Pains do ordinarily attend the taking down of this Earthly Structure . But they can embrace the King of Terrors with Joy and holy Triumph , who are able to say with the Apostle , 2 Tim. 1.12 . I know whom I have believed , and I am perswaded that he is able to keep that which I have committed unto him against that Day . We ought to give Diligence to make our Calling and Election sure ; for so an Entrance shall be ministred unto us abundantly , into the everlasting Kingdom of our Lord and Saviour Jesus Christ ; 2 Pet. 1.10 , 11. But if we want this Assurance , we cannot comfortably walk through the Valley of the Shadow of Death . But what Trouble will possess our Spirits , if when our Souls are going to be unclothed of their Earthly House , we know not whether ever they shall be clothed upon with an House which is from Heaven ! If when they are launching into Eternity , we know not whether they are entring into a bright or a black Eternity ! In order to our obtaining this Assurance , let us seriously and diligently search our Hearts and try our Ways , put forth direct Acts of Faith upon Christ , and beg of God to shed abroad his Love in our Hearts by the Holy Ghost . Sixthly , I infer , What vast Obligations Believers are under to their Blessed Lord ! How highly are they obliged to him , who descended from his Imperial Throne , tabernacled among us , dwelt in an House of Clay , and submitted to a Dissolution , that he might procure for them an eternal Habitation with himself in the highest Heavens ! By dying he conquered Death , so as to render it a blessed Gain and Advantage to them , and to give them cause to triumph over it in their sharpest Encounter with it . How should we love and live to that blessed Jesus , through whom we are more than Conquerors over our last Enemy , who is gone to Heaven to prepare a Place for us , and will receive us into it , that where he is there we may be also ! Seventhly , I infer , That a Believer's Conversation ought to be in Heaven . Shall we not be frequently conversant in that glorious Place , where we hope eternally to dwell ? Seeing we are Strangers in the Earth , we should live like those who know they have no continuing City here . Let us endeavour frequently to mount up on the Wings of our Thoughts and Affections to the excellent Glory . Lastly , I infer , That the Saints have a solid Ground of Comfort under the Death of their godly Relatives . We cannot but mourn to see those Structures wherein we took Pleasure laid in the Dust , and going to be a Feast for Worms ; to think that we shall see the Desire of our Eyes no more in this World. But shall we not be comforted when we consider , that their Souls are gone into a far better Habitation than they dwelt in while they cohabited with us , that they have exchanged our Embraces for Christ's , that they are now triumphing and rejoicing in the Heavenly Mansions ; that the Loss is only ours ; they are Gainers by their Departure , and e're long we shall go to them and dwell with them for evermore ? I shall conclude with an Address to the near Relations of our Deceased Friend . I must acknowledg your Loss to be very great ; it is no small Affliction , to be depriv'd of such a loving Husband and indulgent Father , yet you ought not to mourn as those who have no Hope . They who observ'd his Conversation , might from thence take knowledg that he had been with Jesus : He adorn'd the Doctrin of God his Saviour ; He was a burning and shining Light in the Place where Divine Providence fixt him : Therefore you have no Ground to question his Exchange of an Earthly for an Heavenly Habitation , and the Church Militant for the Triumphant Assembly of the First-born . Were it put to his Choice , whether he would stay where he is , or return to you , he would prefer the former to the latter . You ought humbly and silently to acquiesce in God's Sovereign Will , who is righteous in all his Ways , and holy in all his Works , and to depend upon him who hath promised to be an Husband to the Widow , and a Father to the Fatherless . Let me exhort his Children to an Imitation of that excellent Example which he hath set them , and to a Remembrance of and Compliance with those wholsome Instructions which he hath given them . These Advantages you are now deprived of , but a serious Reflection upon them may be beneficial to you ; if not , they will aggravate your Guilt . It had been better for you to have descended from a Turk or Pagan , than from such an Eminent Christian as your deceased Father was , if you prove degenerate Children . How sad will it be , if he who put up so many Prayers for your Salvation before the Throne of Grace , should testify against you to the Aggravation of your Condemnation before the Tribunal of Justice ? He is gone before , you must follow after , how soon you know not : Death hath made three Breaches in your Family within the compass of a few Years , and shall not these frequent Warnings put you in mind of your own Change ? O get an Interest in Christ ! that will be more valuable than the Estate which your deceased Father hath bequeathed to you ; so you may be able to say when you come to die , We know , that if our Earthly House of this Tabernacle were dissolved , we have a Building of God , an House not made with Hands , eternal in the Heavens . FINIS . 
A45689	----	Old Jacobs accompt cast up and owned by one of his seed, a young lady &c., or, A sermon preached at Laurance Jury, Feb. 13, 1654 at the funerall of the honorable and most virtuous lady Susanna Reynolds wife to the Honorable Commiss. Gen. Reynolds / by Thomas Harrison. Harrison, Thomas, 1619-1682. This text is an enriched version of the TCP digital transcription A45689 of text R28062 in the English Short Title Catalog (Wing H914). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 60 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45689 Wing H914 ESTC R28062 10343620 ocm 10343620 44920 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45689) Transcribed from: (Early English Books Online ; image set 44920) Images scanned from microfilm: (Early English books, 1641-1700 ; 1385:27) Old Jacobs accompt cast up and owned by one of his seed, a young lady &c., or, A sermon preached at Laurance Jury, Feb. 13, 1654 at the funerall of the honorable and most virtuous lady Susanna Reynolds wife to the Honorable Commiss. Gen. Reynolds / by Thomas Harrison. Harrison, Thomas, 1619-1682. 40 p. Printed by J. Macock for Lodowick Lloyd, & H. Cripps, London : 1655. Reproduction of original in the Harvard University Library. eng Reynolds, Susanna. Funeral sermons. Sermons, English -- 17th century. A45689 R28062 (Wing H914). civilwar no Old Jacobs accompt cast up and owned by one of his seed, a young lady, &c. or A sermon preached at Laurance Jury, Feb. 13. 1654. at the fune Harrison, Thomas 1655 10650 4 0 0 0 0 0 4 B The rate of 4 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2008-06 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 Megan Marion Sampled and proofread 2008-08 Megan Marion Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion OLD Jacobs Accompt Cast up and owned by one of his Seed , A young Lady , &c. OR A SERMON PREACHED At Laurence Jury , Feb. 13. 1654. At the Funerall of the Honorable and Most Virtuous Lady SVSANNA REYNOLDS Wife to the Honorable Commiss. Gen. Reynolds . By THOMAS HARRISON , Preacher of the Gospel . LONDON , Printed by J. Macock , for Lodowick Lloyd , & H. Cripps , at their shops next to the Castle in Cornhill , and in Popes head Alley . 1655. To the truly Noble , Commissary-General Reynolds . Honoured Sir , I Account this Discourse , as holding no proportion with the Greatness of the Occasion which brought it forth , nor with the rest of that Evening-Service , on which it was brought forth ( there-being nothing mean in that Funeral but the Sermon ) so also unmeet to make one amongst so many already extant upon this subject : And the truth is , unless the Law of the Spirit of life , which is in Christ Iesus set in with it , to free us from the power of sin , and to prepare us for death , This wil 〈◊〉 prove to some a● present , an Object to provoke their contempt , and hereafter a Witness to aggravate their impenitency . However , I resist not its going forth , so our Lord may in any sort serve himself therewith ; Any of his find any sweetness or helpfulness in it : My great observance towards your self , be attested by it , and the lustre of her Name and Memory not darkened from it : Who really was , and universally was known to be , one of the chiefest Ornaments of her Sex , in this Nation . Sir , You have it now not onely under my hand , but before many Witnesses , that I am SIR Your affectionate Servant , to love and honor your Person , Graces , and Virtues . T. H. Dunstans in the East , this 16th of 12th . Mo. 1654. Old Jacobs account cast up , and owned by one of his Seed , a young Lady , &c. GEN . 47.9 . Few and evil have the days of the years of my life been , and have not attained , unto the days of the yeers of the life of my Fathers , in the days of their Pilgrimage . THese are the words of the Patriarch Jacob , and with what evidence of truth , might that Daughter of Abraham , whose Exequies we now celebrate , stand up and say them after him . Few and evil have the days of the yeers of my life been , &c. Yea excepting the number of his yeers ( in that indeed more happy then he ) I think we may all repeat them after him , as will better appear in the sequel . A subject not unseasonable for our thoughts at any time ; for our whole life should be , as Philosophers could say , a continual meditation of death ; much less then unseasonable , when God doth offer unto us , either in our selves , or others about us , some eminent occasions and provocations to such meditations . The words do present unto your consideration , our common condition , and we may resolve them into these three Propositions or Conclusions . 1. Our life here is but a Pilgrimage . 2. The days of this our Pilgrimage are but few . 3. These few days of our Pilgrimage are evil . To begin with the first of these , from the last word in the Text ; Our life here is but a Pilgrimage ; this was shaddowed out in the continuall flitings of the Patriarchs , they dwelt but in Tents and Tabernacles , and did never stick to confess that they were but Pilgrimes and strangers upon earth , as the Holy Ghost bears them witnesse , Heb. 11.13 . Aye they might well say so , may some think , for they had not yet obtained the Land of promise ; but was it so afterwards ? yes , mark what David says , when he was King of the Country , King I say , of that country , in comparison of whose Inhabitants , al Nations besides were strangers , and that not then , when he was out-lawed by Absalom , and went weeping up the Mount of Olives ; but in the time of his solemn joy and festivity , when his Son Solomon was installed as his successor , 1 Chron. 29.14.15 . All things ( saith he ) come of thee , and of thine own have we given thee , for we are strangers before thee , and Sojourners as were all our fore-Fathers . And therefore he calls the Church a Tabernacle , Psal. 15.1 . Lord who shall dwell in thy Tabernacle : And Peter , the time of our life , a being in this Tabernacle ; 2. Pet. 1.13 . Our Lord Jesus , whose members we are , was born in an Inn , a lodging for strangers : in his life time , he had not a house where to lay his head , and when he was dead , he was buried in another mans Sepulchre , and the price of his blood did buy a field for the burial of strangers , nor were these onely strangers in Israel , for we may all subscribe in the same schedule , every man is an Hebrew , a Passenger , a Gersham , a stranger in the Land , Hebraei , i.e. transitores from Gnabar migrare , And no marvel , for while we are here , we are absent from our Fathers hous , whilst we are at home in the body , we are absent from the Lord , 2 Cor. 5.6 . and from the best of our friends , our elder brother , Christ Jesus , and all our fellow brethren , the glorified Saints and Angels ; we are absent from our own home , our house is in Heaven : When this Earthly Tabernacle is dissolved , we have a building of God , an house not made with hands , Eternal in the Heavens , 2 Cor. 5.1 . Houses indeed we have here , as Foxes have their holes , and Birds their nests , and Bees their hives , to be chased and driven from them ; but here we have no continuing City : In my Fathers House , saith Christ , are many Mansions , or settled dwellings , there must be our abode , that 's our long home , Beth Gnolam , our house of Eternity , and there lyes our means , that Inheritance that fades not away , is reserved for us in the Heavens . Nany profitable instructions we learn from hence . As , Use 1. Not to seek great things for our selves ; 't is the same Use that God by Jeremy makes upon the like occasion , Jer. 45.4.5 . saith he to Barach , I will break down and pluck up this whole Land , it shall be given up into the hands of strangers , thou must but Sojourn a while in it , and seekest thou great things for thy self , seek them not : Travellers do not seek for honours and offices in the way as they go , all their care is , how they may pass well and quietly on , they do not look over every Pale , nor step aside into every corn field , when as they have enough at home ; if we have but as much as will bear our charges by the way , as will carry us to our journeys end , we need not care much : or if they do traffique , buy or sell in the way , it is but for some Viands , some necessaries in the way , or to advance their estate at home : We who are Citizens of another corporation , must meddle no more with the world , then needs must ; if we have any thing to do with it , it must be to get some competent provision for the way , or to make us a fairer and surer estate in our Country , to further our reckoning there , Phil. 4.17 . 2. Not to take too much pleasure in the things of the world . Travellers do not set their hearts upon their Inn , which they know they must leave the next morning : The Rechabites that lived in Tents as strangers , would not drink wine or strong drink , to make their hearts merry . If we had all the comforts of this Inn , yet we must rejoyce , but sparingly , remisly in it , as if we rejoyced nor , as Paul doth counsel us , 1 Cor. 7.30 . Let them that rejoyce , be as though they rejoyce not ; for the fashion of this world passeth away , it is at the best but a feast of Tabernacles ; do not stay too long upon any thing . Arise , depart this is not your rest , Micha 2.10 . 3. To abstain from fleshly lusts ; and this use the Apostle Peter would have us make of it , 1 Pet. 1.11 . Dearly beloved , saith he , as strangers and Pilgrimes , abstain from fleshly lusts , which war against the soul ; these like thieves will wound us in our travail ; these were they that undid the People of Israel , as they were going to Canaan , they fell a lusting after the daughters of Moab , and so fell short of their Country ; 't is not for Travelers to lye guzling in every Ale-house , 't is not for these Travellers to go a whoring after these earthly things . 4. To look for hard entertainment ; Dogs will be barking at strangers , be they never so honest , and Travellers must look for foul weather , and ill way , and homely fare , and strange usage , all these must we look for in this life : many a cursed Doeg will be barking at us , many a Shimei will be cursing ; much hard measure , and much foul weather , must we have with the world , and yet we must ride on , and in patience possess our souls , and to that end consider we that our God hath provided us some comfort , to wear out the tediousness of the way : He hath given us his Statutes to be our songs in the house of our Pilgrimage , Psal. 119.34 . To make merry within our journey , as David speaks : Nay , he himself will go along and sojourn with us , as he promised to go down with Jacob into Egypt , his Cloud his presence , shall be our defence , and we may send home every day , by our prayers , for such things as we want here ; and for setting forward our business at home : Christ our Joseph , is gon before us to make all ready for us ; and we may have an answer at any time from him , we hear from him every week , and we are within sight of home , and he wil at length entertain us into those Mansions which he is gone to prepare for us , Ioh. 14.3 . 5. To set our minds and hearts upon Heaven . Travellers do not much mind mens sayings or doings by the way : they hear some chiding , see others dancing , others building , others plowing ; they may perhaps cast some light glance upon them , but these they do not heed much , as your clients in Tearm time , going to Westminster , do not much mind whom they meet , or whom they pass by , they have other business in their heads ; Animus vere pius , non vacat ad laudes & opprobria , a truly pious mind should not be at leisure to think of any thing , but its Country ; our desires should still run upon home , our conversation should be in Heaven , our earnest groaning should be to be clothed upon with that house ; there is our treasure , there should our hearts be also : when Nehemiah was in the King of Persias Pallace , yet his heart was at Jerusalem , and Daniel opened his windows towards it every day , when he was in Babylon : why should not we spend our best meditations upon our Jerusalem which is above ? why should not we open our eyes , the windows of our souls , and cast them upon our Heavenly Canaan , at least once every day , as Moses on Nebo did once upon that earthly one : and so with those worthies mentioned in the Hebrews , declare plainly that we seek a Country , A City which hath foundations , whose builder and maker is God : and that the rather because 2. Conclus . The days of this our Pilgrimage are but few : Hence it is , that our life is compared to things of the shortest continuance ; by James 4.14 . to a Vapour that appeareth for a little season , and then vanisheth away . By Hezekiah , Isa. 38.12 . to a Shepherds Tent , set up for a night , whose cords perhaps are slacked the next day , and the covering folded up : By David , to a flying shadow , Psal. 102.11 . To a fading flower , which grows up and is green in the morning ; but is cut down , dryed up , and withered in the evening , Psal. 90.5.6 . To a morning dream , which is as soon ended as begun , Psal. 73.20 . To a tale that is told , or a short meditation , Psal. 90.9 . To dust that is blown away with every blast , Psal. 103.14 . To a wind that passeth away and cometh not again , Psal. 78.39 . By Job , to the motions of a Weavers Shuttle , Job 7.6 . to the riding of a Post , to the Sayling of a Ship , to the flying of an Eagle when she hasteth to the prey , Job 9.25.26 . The Holy Ghost hath picked out all the choicest similitudes , whereby to express our momentary condition , and if there had been any other , more emphatical , t is like he would have used it . Hence it is also that Jacob in this place calls the years of his life but days , The days of the years of my Pilgrimage : he reckoned them but days , not by longer measure , on purpose to signifie the shortness of them ; And hence it is also , that the book of the Chronicles , where the ages , Raigns and successions of all the Kings of Israel and Judah , are set down , is called but verba dierum , words of days . Nay indeed our whole life , is but as one day , and therefore our Saviour wils us to work while it is day , that is while we are alive , the night will come , the bell of our evening song will tole ere long , and then its past working time ; Joh. 9.4 . One reason of this , may be taken from the matter whereof , we be made , and whereon we consist , and that is Earth : Tabernacles you know are soon taken down or overthrown , because they are but a covering , they have no foundation to settle upon , so saies Eliphaz of our bodies , they are houses of clay , whose foundation is in the dust , Job . 4.19 . aclay cottage , if it were well underpind , and had a good grounsil , it might last a pretty while , but having no better materials , no stronger foundation , no marvel if they so soon moulder away : and that matter likewise is compounded of contraries , one continually fighting against another : now a Kingdom or a house thus divided , cannot long continue . 2. To this we may add the many enemies that do beleagure us : there are a thousand ways to goe out of the world , though but one to come in ; so that many a mans candle is blown out before it burn to the socket , many an apple plucked off , before it be ripe : not one of a thousand hath the thred of his life drawn out to the full length , according to the course of nature : The goodliness of all flesh is like the flower of the field , Isa. 40.6 . not of the garden , exposed to all hardships and hazards whatsoever . 3. God in his wise providence , hath set such limits unto our age least we should grow into extremities , as namely , into extremity of sinning : in the beginning of the world , men were more upright and innocent , and then God lent them a longer time ; but afterward when iniquity began to abound he decreed to shorten their days , least sin should be out of measure sinful : Thou hast set our iniquity before thee , saith Moses to God , Psal. 90.8 . and our secret sins in the light of thy countenance : and then it follows , our days are passed away in thy wrath , even as a tale that is told , and our yeers are but threescore and ten : And our blessed Saviour foretelling his Disciples what persecution should befal them , says unless those days of persecution should be shortened no flesh should be saved , Mat. 24.22 . there would be no living in the world , the malice of their enemies would know neither bank nor bottom , would not keep within any bounds . There would be likewise extremities of miseries if men should live always in the world , if our days indeed were good , the more they were , we might be the merrier ; but seeing they are so miserable , it s well that God in his mercy hath made them so few , Do but think with your selves , if Adam and Eve , our first Parents , had been tyed to have lived until this day , whether they would not have been the most miserable couple that ever lived , they should have had a share in all the calamities that have light upon the world , God therefore out of his goodness will shorten our days , the sooner to put an end to our sorrows . Object . Some perhaps will here think , that our life is not so short as we make it , seeing many live till they be Seventy or Fighty years old , which seems to be a long time . Answ. To whom I answer , that yet this is nothing in comparison of Eternity : a thousand years with God are but as one day ; nay , it is nothing in comparison of the time that the Fathers lived before the Flood , to which it seems , Jacob in this place had reference , though he were an hundred and thirty years old , yet saith he , I have not attained to the days of the years of the life of my Fathers : In the days of their Pilgrimage : some whereof lived seven , some eight , some nine hundred years and upwards : Nay of that small pittance of life which we have , there is a great part of it , which deserves not the name : As the time , 1. Of sleeping , that 's but a short kind of death ; as anger is a short fury , and their names are promiscuously used . Our friend Lazarus sleepeth : Awake thou that sleepest , and stand up from the dead : I found him dead said Epaminondas , when he slew the sleeping Sentinal , and I left him dead : and this time is well nigh the third part of our lives : Vitae fur malus ille mae , saith Martial of sleep . 2. Of Child-hood and Old-age , Homo est fatuus usque ad anum quadragessimum , deinde ubi novit se esse fatuum , vita consumpti est , said Luther , its long before a man begin to live , childhood and youth are vanity , Eccl. 11.10 . and when he grows in yeers he dies dayly , as the old man Alexis , in Stobaeus , going easily upon his staff , said to one that asked him , whether he went , pedetentem morior , I am going step by step into my grave . 3. Of Eating and drinking , these are a repairing , not an injoying of nature , and yet how much is bestowed in these reparations , Isa. 5.11 . The Germans live as they pronounce , vivere and bibere , with them is all one thing , and if we ply our liquor as we begin , they are like to lose their Charter : and how many rich gluttons are there among us , who fair deliciously every day , and so every day lose so much more of their life , howsoever usually this time is one part of twelve . 4. Of Recreations , Amici diem perdidimus , said he , my friends we have lost the day , which we spent in idleness ; yet how many stand all the day idle . 5. Of Sining , Ep. 2.1 . You hath he quickened who were dead in sins and trespasses , saith Paul to his Ephesians , and he tells Timothy , That a widow that lives , in pleasures , is dead whiles she lives , 1 Tim. 5.6 . 6. Of Sickness or suffering , non est vita vivere sed valere , to live is not to be , but to be well ; we say of some delights that a man cannot live without them : Wherefore is light given to him that is in misery , and life to the bitter in soul , saith Job 3.20 . as if he should say , he had as good be without it , and speaking of the day of his birth , which was the beginning of his misery , vers. 6. Let not that , saith he , be joyned unto the days of the yeers , let it not come within the number of the Months : and Noahs Ark wherein he was imprisoned , is called his Coffin , or his ten Months Sepulchre , and the men in Hell are said to die the death , to wit , because of their sufferings , though there shall be alway a conjunction of soul and body in them ; Now when all this is abstracted , after all these deductions , from the time of our life , that which remains , will be little or nothing , our days will be shrunk into a narrow compass . The meditation of the shortness of our lives , this fewness of our days , will be useful to teach us . 1. Use . Not to be too much taken with the things of this world : Not with Honours , when Samuel was to annoint Saul , God gave him for a sign that he would have him for a Prince over his people , that as soon as he was gone from him , he should find two men neer unto Rachels Sepulchre , 1 Sam. 10.2 . God might have given him some other sign ; but he chose rather to give him this , it may be to quel the pride and haughtiness of his new preferment , that the ashes of so fair a creature as Rachel was , should mind him what he should be afterward , Not with wives and children ; these which are now the pleasures of thine eyes , shall shortly be loathsome and stinking carcases , insomuch that Abraham shall desire that his beloved Sarah might be buried out of his sight , that he may not behold her : and therefore Isaac on the night of his Nuptials , placed his wives bed in the Chamber where his Mother did dye , to temper their Nuptial delights with the remembrance of death , Gen. 24.67 . Are these the things ye look upon , said Christ to his Disciples , when they told him of the goodly buildings of the Temple : there shall not be left one stone upon another , which shall not be thrown down ; so do ye look upon the world , and the glory and beauty and pleasure in it ; these you must soon part withal , the time is short , as Paul saith , 1 Cor. 7.29 . and Esau excuseth the selling of his Birth-right , because he saw his death was so nigh : I am at the point to die ( saith he ) and what good will this Birth-right do me , Gen. 25.32 . so shalt thou say ere long , of all the Titles , the houses , the riches , the relations thou enjoyest : let therefore those that have wives , be as though they had none , those that buy as though they possessed not , those that use this world as not abusing it ; modicum & non videbimur : a little while and we shall not be seen , our places shall know us no more . 2. Not to be too much cast down with adversities , if our affliction be great , it shall be but short : Sigravis , brevis , though it hold out to the end of our life , yet this will not belong : with this you may comfort your selves in all your troubles , tarry and wait the Lords leisure a very little , and he that shall come wil come , and wil not tarry , though the way of your Pilgrimage be tedious and wearisom , yet the days thereof are but few . 3. Not to make our lives shorter , by neglect or abuses of them : a man may speak as much in few words as in many , and a man my live more in a day then another doth in a yeer : our life consists in action , so much as we doe , so much do we live , and so much of our life as is unprofitable , so much of our life death possesseth : take heed therefore of melting away so many hours in pleasure : he that lives in pleasure is dead while he lives , though he thinks with the Italians , that onely he and such as himself know how to live , 1 Tim. 4.6 . 4. Not to defer our repentance , our turning to him who is our life , & the length of our days , Deu. 30.20 to him who is the resurrection and the life , Joh. 11.25 seeing our time is so short : there were certain fools in Pauls time , that said , Let us eat & drink for to morrow we shal die ; of the same humor is the Devil , who hath great wrath , because his time is short ; but the holy Apostle made no such consequence , but the contrary , Let us awake to live righteously , and cease to sin , 1 Cor. 15.34 . and 't is the misery of these times also , though we all row forward to deaths shore ; yet like Watermen we look backward , we dare not look death in the face , nor trouble our selves with thinking of it : It may seize upon us before we be aware . Old and young , like Peter and John , we both run to the Sepulchre , our life is a race thither , and sometimes John the younger , out-runs Peter , and comes first to it . God may take you away , while you are in the heat and fury of your youth , and while your wanton blood boils in your veins , therefore what manner of men ought ye to be , in all holy conversation and godliness , how should we with Job 14.14 . All the days of our appointed time , wait tell the change came . 3. Conclus . So we have done with the second Conclusion , The days of our Pilgrimage are but few : few in comparison of Eternity , of the first fathers , and few in themselves , the greatest part being diverted , and otherwise employed , and it were well that the old Text were bound up in a lesser and better Volume , their silver changed into gold : if our lives as shorter , so were happier then theirs , but it is not so with us ; even these few days of our Pilgrimage are also evil . which is our third conclusion , as there is want of days , so store of miseries . Iob who was wel seen in this Theme , tyes these two conclusions both together , Job 9.25 . My days are swifter then a Post , they fly away , and they see no good ; and as of himself , so of other men , Job 14.1 . Man that is born of a woman is of few days , and ful of trouble : If we look upon Jacob , we shal find him a very Map of misery , experience he had of many wearisome winters , in his younger years in his Fathers house , he lived in continual fear of his brother Esau , and at last was freed to fly the country , afterwards he endured a long and hard service under his Uncle Laban , who changed his wages ten times in the day the draught consumed him , and the frost by night : and then had a trick put upon him in his marriage : heard every day the bitter contentions and emulations of his wives ; when he comes home the first welcome is the death of his Rachel : then follows the news how his Joseph was devoured , that Dinah was defloured , that Simon and Levi had murdered the Shechemites , that Ruben had defiled his own bed : I might tell you likewise of David and all his troubles as he calls them , Psal. 132.1 . But why should I instance in two or three , as if it were not a common condition , every man is a Benoni , a son of sorrow : It is a lot which every one must draw in their course , every man hath his task of affliction . We come weeping into the world , tears are the first presage of our future condition ; Nundum loquiter infans ( saith Austin ) & tamen prophetat ; Tears are our first Rhetorique , before we can speak we prophesie , and by a dumb kind of divination , wail out the story of our after life . And when we have done our lives , we go weeping or groaning out , our Genesis and our Exodus , our entrance and our ending do both agree : Nor is that little point of time that runs betwixt these , any whit happier . Our life , as you hear before , is a Pilgrimage , subject to colds and draughts , exposed to dangers of beasts and robbers , and a thousand such like , a continual warfare upon Earth , where we are encompased with enemies : a Navigation , calamity follows upon calamity , as one wave treads upon the heel of another : a very Babylonish captivity , The days of our age threescore years & ten , saith the Psalmist , and just so long lasted the captivity of Israel ; We have sold our selves for nought as slaves , and the world is no better then an house of correction , where every one of us is set to his labour , and every one of us must look for his stripes , no state or condition of man is exempted ; even Kings Crowns are so full of cares , that if a man knew them indeed , he would not take one up , though he found it lying upon the ground . The life of the Student , which some account a fair idle life , is called by Solomon a sore travail , Ec. 1.13 . which God hath given to the sons of men , to exercise or to afflict them withal , as it is in the Margent , and verse 18. He that encreaseth knowledg encreaseth sorrow , much sorrow and vexation it costs before he have got it , and when he hath got it , it brings many with it ; a wise man finds many defects , foresees his miseries , and so makes them longer can look into all the corners of them , and knows how to aggravate them , he sees many things amis at home and abroad which he is unable to remedy , and so increaseth his sorrow . And for your Mechanical callings , you are always complaining either of scarcity or deadnesse of trading , or hevinesse of taxes , or failing of your debtors , or of some one thing or other , The wicked have their evil days , many an Aguish fit , many an inward gripe , and grudging , many a spice of that burning feaver that waits them in Hell . The Righteous they also have their evil days : days of temptation , wherein they are to wrestle with Principalities and Powers , days of spiritual desertion , when by their sins they have caused God to hide his face from them : days of troubles and opressions from the world . And all these so many , that if a man for all the good days , should lay down so may white stones , and for all the bad ones , so many black ones ; when we come to cast up the reckoning , we should find the number of the black ones , to exceed the white , such a thing is our life , as a man would not take it , if he knew what it were before he took it ; if he were to chuse , he would not buy his being upon such conditions : one cries with the Shunamites son , My head , my head , another with the Prophet , my belly , my belly ; another with Asa , complains of his feet ; another with Ezekias of his sore in the body ; another with Esau , of his hunger ; one with David , my son my son ; another with Elisha , my Father , my Father ; one with Job complains of an ill wife ; another with Abigail , of a churlish Husband , another with Joseph , of unmerciful brethren : And the reason of all this , why the Lord lays this mustard , these bitters , upon the Teats of this world , is , least we should hang too much upon them ; he sends dashing showrs , and rainy weather , to make us hasten our journey , for if our way were fair and good , we would loyter in our journey , sit us down and hold chat , and so perhaps be benighted ; if all things here went well with us and to our likeing , we should go neer with the fool in the Gospel , to sing a requiem to our souls , here set up our rest , and say with Peter , it is good being here : God therefore in great wisdom having appointed man to a more excellent happinesse , hath mixed all our sweet cups , with bitter ingredients , that so we might sipple more sparingly of them , and seek elsewhere for our happinesse : He sees how we are wedded to the world , and have our hearts glued to it , and how we could be content to sit down by its fleshpots , and therefore he will have us here beaten and evil intreated , to make us long for that land , where flows milk and honey ; he will have the waters of troubles overflow all things below , that with Noahs Dove , finding no rest for the soals of our feet here , we might betake our selves to the Ark , and fly as a bird unto God , the hill of our refuge ; When the Heathen had suffered Shipwrack of all his estate ; Well fortune , saith he , now I perceive thou wouldst have me become a Philosopher : By all these things God would have us to become Christians indeed , and to mind Heavenly things . 1. Use , The consideration of these evil days , may serve to strike a terror into the hearts of impenitents for these are but the beginning of their sorrows , who do dye in their sins . The day of Judgement is most properly called the evil day , and that night of eternity that follows upon it : The night , John 9.4 . in this life the wicked have now and then some twilight of comfort but after this life , there shall be a perfect midnight , no glimmering of light , no sun to rise any more upon them . The clouds of Gods anger , are now but in gathering , but then the great deeps shall be broken up , and shall overflow them : The days of this life , though they be miserable , yet they are but few , and that is some help , but that help is not there to be had , Remember the days of darkness for they are many , Eccl. 11.8 . Nay , they are infinite , they shall never have end : Therfore I say with Solomon , Remember these days ; break off thy sins by righteousness , and take hold of him who is our peace , otherwise there is not the least of thy troubles , but it is a certain earnest and pledge of thy everlasting torments . 2. Use , Let all the children of God learn to make that use of the evils of this present life , that God doth intend by them . To long and breath after that State and Place , where all tears shall be wiped from our eyes ; as that son that endures misery in a far country , doth with the Prodigal , long to be at his fathers house : That Marriner that is tossed and tumbled betwixt winds and waves striving for him , longs to be at the Haven , as the wounded Hart brays for , and seeks after the water Brooks , as the watchman waits for the morning , as the Captive or Prisoner doth sigh for deliverance , that which home is to the Traveller , what the Haven is to the Marriner , what water to the panting Hart , what the morning to the watchman , what redemption is to the captive , that is Heaven to the soul that is in misery . Never therefore read or hear that promise of our Saviour , Behold I come shortly , and surely I come quickly ; but let the troubles that here molest and disquiet thee , cause thee to take up that fervent acclamation , Amen , Even so come Lord Jesus , come quickly . FINIS . Epicedium Upon the death of the most worthy Lady , Susanna Reynolds ( Wife to the Hononrable Commissary-General Reynolds ) who dyed at Wanstead House , Jan. 8. 1654. T Is hard now not to write , if Ink were scant Or failed now , Tears might supply that want . Zac. 11.2 . Let Fir trees howl , at this sweet Cedars fall , Let dry and withered ones , this Funeral , Attend with fear , and what 's to the green on done , Observe with trembling , shall this radiant Sun Go unlamented down ? Oh no , the loss Is Universal , and this stroak a Cross , Psal. 43.9 . and 75.3 . To the whole world ; which by her loss now wants A Shield and Pillar ; for such are the Saints Unto the tottering Earth , to ward off blows , Bear burthens , and prevent sad overthrows ; Who ever heard her name in time of life , In either state of Virgin , or of Wife ; But with th' Appendix of the highest praise : A strife t'wixt Grace and Nature , which should raise Her most , was visible unto those few , Who had the glory of a nearer view : Her far fam'd worth did touch all ears and hearts , With love and wonder ; Virtue , Person , Parts , Deportment , Wisdom , Sweetness , all combin'd , To conquer every Nobler heart and mind . And who hath heard she 's dead , without a grief , And horrour , such as scarce admits relief ; Her early , too too early loss of breath , Gives all our joys an Universal death . And yet , nor sighs nor tears this equal can , Although our eyes out flow the Ocean . In this one instance see the truth of all Those Sacred Similes , that speak mans fall ; His life is likened to a Vapour vain , To Shepherds Booth , soon up and down again . To flying shadows , To a fading flower , Grows up , is green , pluck't withered in an hour . To dreams i th' morning , ended ere begun , To a short stories Race , that 's quickly run . To Dust that 's blown away with every blast , To Wind that goes and comes no more in hast : To Weavers Shuttle moving fast away , To flying Eagles , hasting to the prey , To the swift sayling Ships , that hasten most ; To the swift riding of a winged Post . All these made good in one so justly dear ; May fill Survivors hearts with care and Fear . To her worthy Husband . Y' have lost your softest , sweetest half , a part Is rent from off that Cawl that hides your heart : How great 's your loss ? You but begun to know , What you to God , for such a Mate did owe . The Throne of Beauty seated in her Face , Loves Loadstone , in her pure and peerless grace , A Soul so full of that diviner flame , Of love ( next God ) to you , Oh love her Name , Her name and memory . And love the Lord , Who once ( though but a while ) was pleas'd t' afford And lend you such a Jewel , but few such Do shine on Earth ; all th' earth will say as much . And now She shines above , behold her there , By Faith , and follow her , up to that Sphaere , Where centred both in him , whom we adore , You 'le meet e're long , neer to be parted more . To her Noble Parents . Y' have lost part of your selves , a Child , a Friend , The seed of fairest hopes , which might extend To after times , in her your selves set forth , In a new Volume , the same Grace and worth ; Might to the world and Saints , have lived still , When Heaven your souls , and earth your bodies fil : But why do thoughts 'gainst him arise and mount Who of his matters giveth no account : Death like the Serpent's dieted and must Meddle no further , onely feed on dust : And give up that at last , as he that 's bold , To chop up morsels , too too hot to hold , That part which you were Organs to convey , Shall be restored in that glorious day . To her Brethren and onely Sister . Y' have lost your selves repeated and no less , A loss then of a Glass , wherein to dress , Your souls ; you still might learn , a staff , a stay , She might have proov'd to you another day : Y' have lost a Right hand and a Non-such friend When once your precious Parents days shall end . Strive to make up this Breach , Strive to exceed , Excel your selves in every worthy Deed . Resemble her that 's gone , pray to inherit , A double portion of your Sisters Spirit . Sic deflevit , Hodieque deflet . Thomas Harison . In Excellentissimam , & Charissimam , Dom. Susannam Reynolds . Sic Flevit , H. P. HEr matchless worth had I not known ; My rustick Reed had never blown ; But cause I knew this Phenix well , My Tit-mouse joyns with Philomel : And though unskil'd in Sol , Fa , Re , Can bear a part in Lachrimae . The little Spanlet of her life She past a Child , a Maid , a Wife : The first was such a lovely story , Her Parents had that joy , that glory ; So sweet it was , that they can tell , Obedience beyond Paralel : She could subscribe with guileless breath Obedient Daughter unto death : There needed not a Fathers frown , Or Mothers lowrings to take down An awless Spirit , where an eye , Or hint commanded Loyalty . ( Deer heart ) so anxious to obey , She grew all duty ( as some say ) She carryed duty , or it her , Unto the Grave , if I don't erre . A Virgin so unsoild , so chast , That to bee a Wife she made no hast ; Such vertue lay in Beauty hid , That all absurd attempts forbid . Honour and Greatness came a wooing , And Riches offer'd to be dooing ; But in her bosome find's no place , It was so taken up with Grace . Curled Locks , and powdered Loyns , The Votaries to Beauties shrines : Painted Puppets , and fine things Like men , with Watches and with Rings , Presenting Love in Ryme and Prose , Were answered , I will none of those Unless I meant to see some feats , Playd by Baboons or Marmosets . At length her Nobler thoughts she plac'd On one whom Heaven and Earth had grac'd ; But how like to a Rock she stood , 'gainst Waves and Seas to make vows good , And how through thick , thin , hot and cold , She travel'd , and through ways untold . And how her worth did swim above , Frowns and disdains to answer love ; Yea how withal she did contest , To gain a long'd for short-liv'd rest , Must be the work of a Steel'd Pen , I can but weep it ore agen . A Wife she is : Oh give me back That word agen ! though words I lack , To tell how good she was , and yet , Whether a Wife , I ev'n forget ; For ere the Sun had run its round , Nor Child , nor Maid , nor Wife was found : But dainty Dust , layd up in Clay , Onely ( Deer Shade ) this must I say . Religion and not Phancical , Prudence and meekness not formal . And faithfulness without deceit , A spirit most humble , and as great ; Birth worth , and sweetness met in thee , All strove for place , yet all agree ; But what of these ? Alas she dies : Let other Muses write , mine cries . For sorrows tears drop not from Pens ( blest Sue ) But hearts and eyes , Adew , adew , adew . H. P. In Conjugalem Amicitiam JOHANNIS REYNOLDS SVSANNAE REYNOLDS I Ask no Muse's help to write , Nor yet of Venus flame or light . My Fancie's mov'd by Nobler love , Such as virtuous minds approve . Beauties fair colour , and its Shape , Is Natures gift , or Natures Ape . By love , which of two Souls made one , Two Spirits composition ; And Friendships Sacred Bond so knit , Death's Sword alone , could severe it . Pythagoras and Plato may Of Scepticks eas'ly gain the day . Old Poets some blind Prophets call , Since love 's become Ethereall . Our Gospel ground-work , and no less , Then hearts enjoyments , as we guess , More of Souls love , I can't reherse , In tear's Floud , ends my Swan-like Verse . In obitum Susanna Piissimae Sponsae magnanimi illius Renoldi Exercitûs imperialis Commissarii publici : Sic allocutus est conjux . QUo cuis unfaelix , nunquam sat flebile fatum ? Non mala sat sentis nisi sis sub pondere stratus ? Connubiine diem celer es celebrare reversum ? Festinant nimium dicis tua carbasa ventis . En quid habet thalamus ? Lectum mors occupat atra . Quid facis ah Fatum ? Cujus praecordia rumpis ? Clepsydra quid properas graciles diffundere arenas , Quid peragis ; viduum gaza de ludere mundum ; Te nihil attonuit , qui tantis emicat ignis Ingenii radiis ? Te nil tot fulgura mentis : Nil pietas , nil cara fides ; nil inclyta virtus ? Eximius candor nil ; nobilitasque parentam : Suadet , ut infaustum poteris divertere telum ? Parcarum quid sunt nisi nomina vana recenses ; Parcere quae nostrae nondum didicere Renoldae . Si pietatis opus , Si quid pia numina Spectant : Omnia circumstant . Nec desunt semina vitae Ne scia solae ne cis : quae Sanctâ pascitur aurâ , Possumus interne nullum mortale videre ; Sed quod ad huc maneat post vani tempora mundi . Creditur aeternii hominem vixisse diebus , Si deerant maculae . Quae sunt hôc pectore mendae ? Pulchra Venus naeros circumtulit : Inclyta nullas , Continet Haec sorces animo ut sic corpore pura . Mors injussa venis , non est tibi lata potestas ; Ut sponsa dirimas . In me convertito telum . Quid facii ah ! jaculi fi sit , mea pectora tentet ; Adsum qui morior ; me , me , tua spicula sternant . Siccine faeminio gaudes vicisse triumpho : Siccine deliciam nostri prosternis amoris : Viscera quid solitas servatis corpore fedes ? Turgida quid fugiunt cordis ligamina ruptum ? Quid rutilas ocule ? extinguatur luminis ictus : Vel si gratus eris Domino sis fletibus aptas Vivere quid valeat ; pereunt cum gaudia vitae ? Vita , corona , decus , summi quoque gloria vote Interit . Ah! possis non atque marite perire ? Et juvat , & possum , poteris nec morte revelli . Te sequar ô conjux : tumulo tumulabimur uno . Et quae vita negat tumulo solatia carpam , Dixit : & innexis haerens cervice lacertis , Jam moriturus erat , dilapsum luctibus istis Sustentat sponsae Genius , Charissime , dicit ; Salve ; qualis amor , dolor , aut quoe gratia rara , Impulit ? ut scociam , me sub discrimine tanto Queras ? ah conjux : tua sum , tua dicar , oportet , Exanimata licet . Te per lata oequora actum Quaesivi : cupiens junctissima junctior esse . Oraque nostra tuum frustra clamantia nomen , Implerun gemitus . Quorum suspiria corpus . Orbarunt animâ . Christi quae brachia versus Tendit cui solo sis conjux chare secundus . Cujus ob amplexus sperno tot gaudia terrae . Ipse mihi Sponsus : propero ▪ Mi Chare , valeto Terrea terrenis liceant , magnalia capto . Surge , age , da plausus , lugubres exue vestes : Die Caelis Christum Terris me habuisse Renoldum Hoc juvat Angelici resonent connubia caetus Jo Christe veni decoratum suscipe sponsm ? Laeta dies Jani terrâ caelisque benigna ; Postera me terris junxitque novissimae caelis . Postera erat faelix ; bao sed faelicior istâ . Talia fata , fugit ; Sed non revocanda vocatur . Sponsa mane , Sponsumque tuum laeto ore saluta . Quae servare potes , num Tu cruciabis amantem ? Plura dolor prohibet . Sed junctis corpore pennis Illa fugit : Christi tenerisque amplectitur ulnis . Quae discessa tegit maesto velamine vultus , Cordaque tantorum quorum sit digna parentum , Quae libet haud potuit miseros mens discere luctus Et patris , matrisque suae , fratrumque , sororis . Conjugis at fixum remanet sub pectore vulnus ; Formam quod violat , maciemque in corpore fecit . Nec studiosus amor fuit hic de more parentum : ( Si quis enim reliquus ) tanti sit digna doloris . Sic quoties ponto properat Sol lucidous alto Discessu fuscum Nox induit atra colorem . Sed valeant planctus , valeant suspiri● , nosmet Dilecta propere Satagamus jungere Christo . Sub umbrâ conjugis pientissimi Sic flevit . J. M : Epitaphium . Vivere non volui ; Potui nec fata subire : Me trahit hinc sponsus ; me trahit inde Deus . Est Mihi sponsus amans ; mihi sunt charique parentes ; Omnibus at melior Tu mihi Christe , veni . A Funeral Elogie on the death of his Dear Sister Mrs. Susanna Reynolds . WHat meant your dim ey'd Moralists to praise The home-spun virtues of their former days . Or what vain Poets when they Deifie Their gay clothed Nature with Eternity , Had they but seen thy life and fall They 'd burn their Books , and turn Atheistical . Away Bablers , here you all may see Your Goddesse stained with Mortality , Here 's Constance , Prudence , every Deity Enthrald by death , as much as Piety . Here 's Greatness , Goodness , or what ere you term , Your Summum B 〈◊〉 num found to be infirm Your active virtues in its operation Hath found an exile by Imposthumation : Nay more , here 's Heaven joy and Earths delight Robb'd of her being , stole away by night . O Covetons Jales thus to impropriate The worlds treasure to your own estate , Stand off prophaner Orgies , wee l lament Our saddest loss in love call'd penitent , Since that our joy center'd in one Our loss admits no consolation : Yet glorious is that Loadstone , sweet that love That thus extracts her soul for joys above . Unhallowed conversations disagree With her whose Element is Piety . If that an Inquest on her lives accompt Had but been made , you might have found her moun Each day degrees , first in affectation , And then in a spiritual conversation . Long since she was above , and now shee 's gon , To take compleat possession Not that she wanted here , blind fortune nere Was more propicious to the worlds Heir . To say shee 's blest is vain , t is but to croud , Her vast enjoyments , in a breathed Cloud . Thus weak ey'd Mortals cannot well descry In bodies chain'd , her state and gallantry : Yet if the curious fancy dives to know Her further Bliss , then let him go ; For only vision can describe the story Of her Immence , Eternal weight and glory . Yet whilest we see what she contem'd , we guess Her portions great , that counted this the less . She to Christ Coll's gon , where Saints commerse , Where Christ & such blest souls take sweet convers. Whose thred of life , Nature so finely spun It burst asunder whilst the Glass did run . Sic flevit , Hen. Milden . A sad Memorial on the much lamented death of the Right Virtuous Lady , SVSANNA REYNOLDS , Wife to the Honourable minded Commander , Com. Gen. REYNOLDS , who exchanged her frailty for a Crown of Immortality , Anno , 1654. JAM CHRISTI SPONSA . PHOENIX MORIENDO REVIVISCIT . HEnce true Adorements , let Us see no more , Of Mortal favours , set upon your Score ; Droop , droop Spectators , Canopy each face , While Tears like Floods run their Curranto race , If that you did but rightly understand This losse of losses , you would straight command If that it lay within your reach , that all That Virtue does bestow might have a fall , Had we not better see that Precious Gold No sooner kept , but quickly turn'd to Mold : Alasse we Mortals like the Flower are tost , No sooner blown upon but we are lost , It is no wonder , nor admir't as strange That Sublunary things must have a change ; Observ't , that fatal death strikes at the best , And Goodnesse here can never be at rest Whilest Rarenesse strives for to preserve it self Leaves Us at losse , and gains it self by stealth , And which is most belov'd doth glide away And turn our joys into a mournfull day . Now speak your Minds freely , can you not weep , This losse wil make a Heart of Stone to break , Could greater Virtue have sustain'd suspence , By gashly Deaths overture and offence . Come to her Shrine , bring Tears and not a Bow , Astraea never left this Earth til now , Grace , Wisdom , all Perfections deer Accomplish't fully in her Hemisphere ; Where e're she went , she had attractive force , Her Love so Vocal was , struck others hoarse : Each one that knows her , if they had but sence To value Candor to its full commence , Must deeply mourn , and say that she is gone And left all goodnesse here to be forlorn . Superiors , Equals , all thy losse lament , Not so much Thine , as their own losse resent : Oft as thy Spouse repairs to his Widdowed Bed , And misses that on which affection fed , He straightway sighs , and bids the World farewel , As not meet for his future love do dwel : All with one joint consent of Tears now strive , T' Embalm that Hearse , which th'honour'd whil'st alive , But what may Tears do , those poor Rivulets Are but dumb Orators , where Death besets : But what hath death gain'd , since thy Virtues live , Which from thy Ashes would thy Name revive Were that dead with Thee , and convey thy Soul Beyond the utmost Stars , and farthest Pole , Thy native home , from whence thou first was sent , To be to Us a lasting Monument , Who in thy Marble , may read here doth lie ( For our example ) Faith , Hope , Charity . Virgins lament your Youth and Beauties gone , The Mirror of your Sex is fled alone , Ladies bemoan your Nuptials for here lies , Of Married couples , the sad Sacrifice , Who taking farewel of Her Friends took flight To Heav'n , and bad the world , and her deer Spouse good night . Y' are all but common Mourners then , 't is Thou Chief Mourner ( Noble Reynolds ) we allow , Thou that hast smil'd on Death in open Field , And dar'd his worst , nay , boldly made him yeeld , Yet here ar't conquer'd , mourn , thē mourn no more Mourn thy high losse in her , mourn not her store Of joys , exchang'd for under-valued Dross , Who Triumphs in the Crown of her last Cross , The wreath , and Palm of Peace impale Her head She lives & triumphs , though ore come and dead . HER EPHITAPH . VIrgins , Matrons Come Enter this Cold Roome : Search , and finde , and See Loves Epitomie , Stay , and learn , This Enclos'd Clay With certain Hope waites for the Day Of Joy , That never shall decay . When This Precious Urn Yeilds up His return , When these Ashes shall Quit their Funerall , In Triumph you shall Then Behold This Earth Clad in Celestiall Gold With all the Blessed Saints inrou'ld . In obitum Clarissimae Dominae Susannae Reynolds , quae in Domino placidé obdormivit , octavo Januarii An. 1654. Carmen . COrripit urna capax Susannam stemmate claram Insignem meritis , Eusibiesque decus . Hallu●inor ! neque enim foretrum , nec Cymba Charontis , Nec Mansoleum hanc continuisse potest . Quod cecidit pulvis fuit , atque umbratile corpus : Cui tegmen tellus sesquipedale dedit . Enthea sed Psyche periturae nesecia sortis Morte triumphatâ , regnat in arce poli . Parca quid insanis ? dum non vis parcere , habendae Praedae in perpetuum spes tibi nulla manet . Prima locum Sanctas Heroidas inter habebat , Nunc cum corporeá hîc obruta mole fuit At nunc egregiis Susanna decora trophaeis Fulget , & aeternae praemia pacis habet Parce Hyperaspistes Lachrymis , Raynolde , tryumphis Pluribus insignis , Parce , Precor , Lachrymis . Christus Agonochetes prohibet , nam clara brabaea In Thalami sociam contulit ìlle tui . Ambo victores , ambo Paeana Canatis Laetus amoebaeos reddat uterque sonos . Et vestras serpant inter mea Carmina lauros Si vobis munus tam levidense placet . P. A. FINIS . 
A46911	----	Eklampsis tōn dikaiōn, or, The shining forth of the righteous a sermon preached partly upon the death of that reverend and excellent divine, Mr. Stephen Charnock, and in part at the funeral of a godly friend / by John Johnson. Johnson, John, M.A. 1680 Approx. 126 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A46911 Wing J783 ESTC R16247 12724887 ocm 12724887 66312 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46911) Transcribed from: (Early English Books Online ; image set 66312) Images scanned from microfilm: (Early English books, 1641-1700 ; 694:3) Eklampsis tōn dikaiōn, or, The shining forth of the righteous a sermon preached partly upon the death of that reverend and excellent divine, Mr. Stephen Charnock, and in part at the funeral of a godly friend / by John Johnson. Johnson, John, M.A. [6], 40 p. Printed for the author, and are to be sold by Tho. Parkhurst, Will. Miller, and Benj. Alsop ..., London : 1680. Includes bibliographical references. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Charnock, Stephen, 1628-1680. Funeral sermons. Sermons, English -- 17th century. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2006-04 Judith Siefring Sampled and proofread 2006-04 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion ΕΚΛΑΜΨΙΑ ΤΩΝ ΔΙΚΑΙΩΝ : OR , THE Shining forth of the RIGHTEOUS : A SERMON PREACHED Partly upon the death of that Reverend and Excellent Divine , Mr. STEPHEN CHARNOCK , And in part At the Funeral of a godly Friend . By JOHN JOHNSON , M. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Nyssen . Orat. de Mortuis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys . hom . in Matt. 49. Cum a propriâ & ingenita Corruptione immunes — ab ascittiâ improborum inquinatione separati , non tum ut alim sicut Luna , quae suâ Luce mutabilis est , sed ut ipse Sol infinito fulgore fulgebunt . Cartwr . in Mat 13.43 . LONDON : Printed for the Author , and are to be sold by Tho. Parkhurst , Will. Miller , and Benj. Alsop , at the Bible and Three Crowns in Cheapside , at the Acorn in St. Pauls Church-Yard , and at the Angel and Bible in the Poultry , 1680. TO THE READER . Courteous Reader , I Thought when it was told me that my only bosom-friend amongst the Ministers , that excellent Divine Mr. Stephen Charnock ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) lay a dying , that I heard a Voice from Heaven which whispered to him , Go up and Die , but spake aloud to us , Do the Prophets live for ever ? It awakened me to review a Sermon which I had preached at the request of some godly friends in Leicestershire upon a Text given by their Father the day before his Death , and to repeat it to some very few of Mr. Charnocks Hearers . My intent in publishing of it is not so much to gratifie them both , as to endeavour some small benefit to the souls of some weaker Christians as well as theirs , before I go hence and be no more . May not a little milk be handed by me to new born babes , but one or another must think strange of it ? What if they should ? I leave it to others to seed strong men with stronger meat . This prevails with me , Mr. Charnock is dead , I 'm a dying . Some other reasons I have acquainted him with who knows my thoughts afar off . Here 's nothing of an Elogium on my Country friend ( that I delivered formerly to his Relations ) little concerning Mr. Charnock . I should have said , at least attempted , much more ; but I heard a Narrative of his Life will be drawn by an able hand . All my skill could not have done it to the life . If this Sermon beyond my intention should fall into the hands of any Ministers , besides some few my acquaintance and Juniors , who may challenge it from me , I shall add only this following character taken out of several of the Fathers Writings , more applicable ( I dare avouch it ) to Mr. Charnock than those to whom they affixed it . I cite not the places , they are known to Scholars . He was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I pray they may be delivered into this expressed form as these lines were into their Types ; and commend them and the following Discourse to the blessing of our good God , and rest Thine in our Lord , John Johnson . THE Importunity of some constra●ns me to render into English the Character in the Epistle to the Reader , though far short of the copiousness and elegancy of the Greek Language . i. e. He was as to manners and comportment venerable and grave , like an aged person from his youth : Then well train'd up and learned in all the wisdom couched under exotick and foreign languages : In his skill in both the Originals of Sacred Writ , the wisdom taught by the holy languages , was he instructed , and so augmented and grew ripe ( as in years ) even to perfection ; and became not only the lively representation , but the original it self of humanity , love and kindness towards the sons of men ; Keeping no consort but only grace and vertue . He was the Rational house of God , Christs spiritual building , the Temple of the Holy Ghost , framed , made up of Orthodox Doctrines and good works . A person really transformed into the very Image of God himself . Always serving the only true and living God , as becomes such a God. All the work wherein he employed and exercised himself with diligence , skill and constancy , was love to God and souls . His life he examined and squared until it was in every thing exact according to the rule of the Word . His Gravity not affected in the least ; his very silence was more efficacious many times than his own , very often than the speech of others . But all his Ministerial service always such as brought down fire from Heaven upon the spiritual Sacrifices . He being a fountain of Divine Truth , a larger beam of great light , which always carries much warmth and heat as well as light along with it . He was the very mouth by which the Lord Christ spake , and a genuine Interpreter of the Holy Ghost of his mind in the words , of his meaning in the Doctrines of the Gospel . That Golden Urn ( in the Ark of God ) that preserved Divine Manna , and was fill'd to the brim with Coelestial food to nourish souls in spiritual , unto eternal life ; his heart ever-flowing , and over-flowing love , and grace abundantly poured round his lips . The Doctrines he set forth before his Hearers for food and physick , were most Divine , whom he never directed into any way of truth wherein he had not walked before them . Christs most fruitful Vine over-spread the walls of his Auditory , well hung with lovely clusters , and flourishing with pleasant fruit of all the salutiferous Doctrines of the Gospel , whence Ministers , others carried home baskets full to rejoice the hearts of new-born babes which they were to bring up for Christ . Herein lay his Eminency , he had resigned all into the hands of his Lord and Saviour that had received him , viz. his Estate , Reputation , Health , Life , and what ever might be for his comfortable being here , even his Learning and Learned Discourses ; enjoying only thus much of all these things that he over-looked them , and had wherewith he might make it appear how much he pre-esteemed Christ before them . MAT. 13.43 . Then shall the Righteous shine forth as the Sun in the Kingdom of their Father . OUR Lord in this and the two precedent verses , ascertains us what Discrimination at the end of the world shall be of Saints and Sinners . They can hardly be distinguisht here . In the Lords field , pure corn grows , and also tares , i. e. not such noisome and noxious weeds as cockle , darnel , &c. openly known , notorious sinners , such should be weeded out : But as the Learned Brederodius , after him Scultetus and others do expound it , burnt or blasted corn , which cannot be extirpated before Harvest , without endangering the plucking up good corn with it . ( From the same root I have observed , blasted ears sprang up-must then ) , since 't would sully and damage the good corn . Amongst the truly righteous , Hypocrites grow up , which are but , 1. Things that offend , i. e. not Dissenters , they are persons scandalized , offended : Nor , 2. only men Heterodox , or Hereticks , that lay Traps to ensnare others . But , 3. All such as lay , or lye themselves , as stumbling-blocks , and snares in the way ; weaker Christians can hardly get to Heaven for them , not without stumbling , wounding their Consciences , and making their hearts to ake . 2. Persons that do iniquity , no good , much mischief in the Church , and that make it their employ . Too many such there are in the visible Church , because they whose concern it is , take not that care of , and inspection over them as they ought . When both these shall be bundled up by the Angel , and hurl'd into the fiery furnace , as fewel for Hell , yet not be consumed , but Salamander-like , live in the devouring fire , and dwell with everlasting burnings . Consider these four Particulars . 1. The Subjects of future Glory , the Righteous . 2. What their Dignity , preferment , and eternal happiness will be ; viz. 1. They shall shine ( as they do in Grace and Holiness , much more ) in glory . 2. Shine forth , i. e. be perfectly freed from every thing that eclipses their light , or obscureth the splendor and brightness of their Grace and Holiness . 3. Shine forth as the Sun , i. e. gloriously , incomparably , not as the Moon that changeth ; as the Sun in its noon day glory , with unchangeable , everlasting light shall they be perfectly glorified . 3. The Firmament or place where , In the Kingdom of their Father . God may as soon be pulled out of Heaven , his Being and Glory be extinct , as they plucked out of their Orbs , and their light and glory be put out . 4. The time when , when Hypocrites , the unrighteous shall be cast into the lake of fire and brimstone , to be tormented with their Father the Devil , and abide there for ever ; there , to the torment of sinners , their own unspeakable comfort ; especially to the glory of God shall the righteous in Heaven shine out . Hence , Note , 1. They that shall be glorified , are the righteous , viz. through Regeneration , Reputation , by Sanctification and Acceptation . 1. They that are righteous through Regeneration , called ( v. 38. ) the children of the Kingdom , ( by an usual Hebraism , as in those terms , children of death , children of wrath , &c. ) 1. Because they are designed for , and constituted by God heirs of the Kingdom : And , 2. are made capable of it , being born of the Word , of the Spirit , of God himself . 1. They are born again , not of corruptible black rotting seed , but of incorruptible , the Word of God , which liveth and abideth for ever , 1 ● et . 1.23 , 24. i. e. Not of the Word of man , flowers and flourish●s of humane wit and eloquence , which soon fade , corrupt , and like rotten seed come to nothing ; but of the Word of God , pure Gospel , v. 25 whence they grow , and ( as the corn sown , and the corn in the ear are of the same nature ) by Regeneration turn as it were very word and spirit ; that incorruptible seed , the Word of the Kingdom being turned into Grace in their hearts , changes and transforms them in●o new Creatures , and they grow from it in Grace and Holiness . 2. They are born of the Spirit , Joh. 3.5 , 6. and thereby not only Evangelized , but spiritualized , 2 Cor. 3 18. Changed into the image of Christ , ( presented to them by the Gospel ) who received the Spirit without measure , and transformed from glory to glory , from grace to grace ; or from one degree of the glorious grace and graces of the Lord , the blessed spirit , to another ; made very like not only to their Lord Jesus , but the Lord the Spirit . Yea , 3 ly , They are born of God , 1 Joh. 3.9 . so implicitely termed his children in the Text , which calls Heaven by the name of the Kingdom of their Father . Though 't is true they grow after in their resemblance of him , as they grow more holy as he is holy , Eph. 4.23 , 24. in holiness of Truth wrought in them by the Word of Truth , and by the Spirit of Truth ; whereas before Conversion there is none righteous , not one Jew , one Gentile , one in all the World. All are of their father the Devil , and his works they will do . All are corrupt and do iniquity , yea abominable iniquity , and do not do good . Their best actions in holy Austin's Language are but glittering sins , ( some in our days would say the good Father is out , his bolt is soon shot ; what ! were the eminent vertues of the Heathens sins ? how differs Grace from Vertue and Morality ? therefore we 'l say ) the best actions of the unregenerate being not from a principle of Grace , have nothing of holiness , truth of grace and goodness in them . — So are sins of omission , which was Austins meaning . They do no good at all . 2. Such as are righteous by Reputation , i. e. to whom God imputeth not sin and guilt , but reckoneth and reputeth righteous in his sight , not for any thing wrought in them , or done by them , but for the merit , righteousness , perfect obedience , and full satisfaction of their Lord Jesus received by faith alone . This is the good seed , the word of truth , the Gospel of our Salvation , which being scattered by Ministers , and blown by the Blessed Spirit into the prepared hearts of Intelligent hearers , takes root and grows there ; They which come up thereby to trust , i. e. to hope in Christ , and to be justified by faith thorough him , they are the good seed , the righteous that shall be glorified . As the Sons of the first Adam were made sinners , the Sons of the second are made righteous . None ( after regeneration ) can make themselves righteous , if they could keep the whole Law ; since by Adam's disobedience , theirs in him , they were made sinners . All , and only believers are constituted righteous by the obedience of Christ , who was made of God the second Adam , a common head and representative of all that were given to him by the Father . This righteousness is not their own , but Christs ; yet 't is theirs , being made theirs , 1. by Gods Donation ; 2. by their thankful acceptance , apprehending , laying hold upon , and appropriating of it by faith . So ( if I may borrow the Learned Mr. Richard Hooker his saying ) God accepts them in Jesus Christ as perfectly righteous , as if they had fulfilled all that was commanded in the Law ; shall I say more perfectly righteous than if they had fulfilled the whole Law ? I must take heed what I say , but the Apostle saith , God made him to be sin for us who knew no sin , that we might be made the righteousness of God in him . 3 ly . They who are by Inchoation , I mean by the Word , and by the spirit of Holiness , truly in part , though not perfectly sanctified and made righteous , and daily more and more , when as 't was in an instant of their being turned to God that they were regenerate , of their believing in Christ that they were justified . Whom he justified , them he also glorified , Rom 8.30 . i. e. say Divines , he sanctified . There being not a specifical , but only a gradual difference betwixt them ; and such have , love , and do righteousness . 1. They have righteousness inherent in them , answering to what was in the first , and in some measure to that which is in the second Adam , being made partakers of the Divine Nature , and receiving of the Lord Christs fulness , Grace for grace . In Regeneration the principles and seeds of grace , in Sanctification gracious dispositions and habits are infus'd and wrought . He is a sinner that wanting original rectitude hath corruption of nature in lieu of it . Evil dispositions inclining him instead of fearing , serving and glorifying God as God , to cast off the fear of God , to sin against and dishonour him ; and instead of loving his neighbour as himself , his righteous neighbour best with such a love , to hate others as his enemies , so he becomes more like a beast than a man , and the godly most of all . So he is more like a child of the Devil , than a child of God. So he is righteous , who being created over again , hath such habitual grace and good dispositions wrought in him , as incline and facilitate him to serve the Lord : 1. In Holiness : 2. In righteousness , Luk. 1.75 . both in acts of piety towards God , and Justice towards man ; and fill him with love to God , and all that bear his image , and to all that have as Bucer spake , any thing of Christ in them . So 1 Pet. 4.18 . the righteous are opposed to the ungodly and sinners , unrighteous ones that have not the fear of God before their eyes , not the love of God in their hearts , nor grace to live and act justly and honestly towards themselves or others , Rom 1.29 , &c. Hence 2. they love righteousness as their Lord Jesus did , to whose Image they were predestinated to be conformed . He being perfectly righteous , did perfectly love righteousness and hate inquity , they receiving of his fulness , do it in their measure and degree ; which they manifest by a constant serious purpose and endeavour to follow after holiness and righteousness , ( exercising themselves herein to keep a conscience void of offence towards God and man ) and to depart from iniquity . Though through remainders of corruption they may sometimes omit some duties , or fail in the performance of them , or be overcome and fall into the commission of some sins ; yet as to the constant frame of their hearts , they love righteousness ; and as to their course , 3. They do righteousness , and do no iniquity . Sinners being void of all grace , filled with all unrighteousness , commit sin , work and do mischief , are workers of iniquity , Mat. 25. Sin-makers ; by the Trade they drive , you may know their calling . They do nothing else but sin , and manifest themselves to be ungodly , unrighteous , by their ungodly and unjust practices . By their actings they shew themselves to be men not only of loose and licentious , but flagitious lives , living in gross , open and scandalous sins . They sin like the Devil , who from the first never ceased to sin , was a lyar , a murtherer from the beginning , is and will be so , 1 Joh. 1.6 . c. 3.4.6.8 . Es . 59.6 . So 1 Joh. 1.7 . c. 2.29 . c. 3.6 , 9 , 10. They are righteous that work righteousness , making it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the main business and employment of their lives . 4. They that are righteous by acceptation , in the Lords , though not the Laws account ; i. e. though they are not legally , absolutely and most compleatly righteous , so as they might challenge from God , and by the Law justification and life upon account of personal and perfect obedience ; yet are righteous Evangelically in a Gospel sense , yea through the Lords gracious acceptation in Gods own account . God accepts them that are truly and really righteous , though they be not absolutely perfect ; and dignifies them with that title of honour upon account of their uprightness and sincerity , which is a Jewel in the Lords eye , yea all in all in his account ; so were Abel , Noah , Zachariah and Elizabeth , righteous before God ; whereas Hypocrites are only seemingly righteous , and that before men in appearance , outward shew and profession . Righteousness usually is defined to be a constant and perpetual ( desire , purpose , and ) will to give unto every one his own . Observe wherein Noahs Righteousness lay , ( when he was the only righteous person in the age wherein he lived ) and you 'l see what that righteousness is which God approves , and accepts through Christ , and the New Covenant . 1. He gave to God his own , that faith , fear , love , obedience , that internal and external worship which was due unto him , when ( Gen. 6.12 . ) All flesh had corrupted their way : i. e. in worshipping God , and turn'd Idolaters as the Hebrew phrase oft intends , Exod. 32.7 . Deut. 32.5 . he knew 't was just , the great , the good God , His God should be served in the first place , most and best served by him , always according to his own will. 2. He gave unto others their due , when Gen. 6.18 . the earth was filled with violence : i. e. Injustice , cousenage and oppression . — He took what care he could for the good , the preservation and Salvation of others , especially of his Family , as well as of himself . 3. He was perfect : i. e. upright amongst a world of hypocrites , his heart right with God , and he was righteous before him ; what he did for God or others , he did all as under Gods eye , as in his presence , Gen 6.9 . 4. He was righteous in his faithful discharge of duty in that office and station which God set him in , as a Master of a Family , a Father , a Preacher of Righteousness , Gen. 6.22 'T is rare , but the most amiable sight to see persons , Mat. 3 1● . fulfilling all righteousness in their particular callings . John had need , as he said , to be baptized of Christ , but Christ had not entred on his office ; John had , and his office was to baptize : so Christ saith , Suffer it now , it becomes us to fulfill all righteousness . 2. As to their preferment . Note , 2 ly , The righteous shall be glorified ; being regenerate , justified and sanctified , they walk uprightly , and work righteousness : They shall be taken up , and admitted into the Kingdom of their Father , and shall dwell there , Psal . 15 1 , 2 And , 1 There they shall shine . They were darkness , but God bespoke them out of it , and they were made light in the Lord , Eph. 5.8 . as in the first , so in their new Creation . 2 Cor. 4 6. God said , Let there be light , and there was light . Light immediately sprang up out of darkness , into their understandings , and they appeared as Luminaries in the World , Phil. 2.15 and gave light to others , Mat 5 15 , 16 but they do only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appear sometimes , then they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always shine , and shine bright : Here their light is a little twinkling glimmering light ; as the light of here and there a Star , at distance one from another , in a pitchy dark night : look wishly , and you may see here and there a Saint in his Conversation , holding forth the word of life ; but then being fixed as thick as they can stand one by another , all together ( an innumerable company ) will shine bright in one Constellation , giving out their light . In heaven none but Saints are , all are burning and shining lights . 2. They shall shine out ; here , as the Greek word intimates , are they under a cloud , hereafter they shall break forth , shine clearly and gloriously , as the light of the Sun doth , when on a sudden it breaks out ( as we think ) from under a Cloud ; there 's too much here that darkens and obscures their lustre , splendor , radiant and shining brightness , which then shall be scattered , dispel'd , driven away , and that for ever . 1. Alas ! they are much darkened here by bodily weaknesses and distempers . 2. Much more by humane frailties ( though regenerate , they are but men ; though Saints , not glorified ) remainders of inbred corruption , and prevalent temptations much obscure them . Paul , the chief of the Apostles , speaks most of his Infirmities . 3. Most of all in the eyes of others by abundance of dirt , a world of slanders , as false , as foul aspersions flung upon them ; which at present too much Eclipse their light and lustre , but will serve then only for the better setting of it off . Besides , 4. Here they are under the Cross , and manifold Afflictions , which make many speak and censure hardly of them , and yet work together only to purge their filth away , and to file off their dross , 1 Pet. 1.6 , 7. For then , 3. they shall shine forth as the Sun , i. e. 1. With a most full , perfect and glorious light , such as we are not able to conceive of , much less to express . 'T is therefore shadowed out by a familiar Metaphor from the Sun , which even Children know to be the greatest and the clearest light . Here they appear , and twinkle now and then like the Stars , those lesser lights of Heaven ; then shall they shine with a far greater , an incomparably more glorious light , like the Sun it self . 2. Nativo lumine , with their own light , received at their first Creation , their Regeneration , and from that time encreasing in Grace , till it advance to its full growth and perfection in glory . The path of the just shineth more and more unto the perfect day . Whereas Hypocrites ( like the Ignes faetui , Fire-drakes ) blaze a little here with an Adventitious light , which will evaporate , quickly be extinct , and dye with them as soon as those gross vapors , sumes and exhalations from the Earth , whereof they consist , are spent and gone ; whilest the Coast is clear , and the Air serene , they glister ; but when the wind and storms arise , they go out in a snuff and stench . 3. With a perpetual , yea an everlasting light : The light of the Sun , who is the fountain of light , and the Eye of the World , is constant , and cannot be extinguisht , unless you could pluck , or put it out . 2. The place where , The Kingdom of their Father ; that is Mat. 5.16 . in Heaven , where he sits upon his Throne in Majesty , Isa . 66.1 . So it is 1. a most glorious place . God , as to his Essential , Powerful , Providential presence , is every where , fills Heaven and earth , Jer. 23.23 , 24. Psal . 139.8 , &c. But his most special glorious presence is in Heaven , called ( 2 Cor. 12.1 . ) the third Heaven . Whatever Philosophers may opine concerning the number of the Heavens , Scripture enumerates them to be three ; 1. The place betwixt the visible Firmament and the Earth , Gen. 1.20 . 2. Where the Sun , Moon and Stars are fixed , Gen. 1.14 . Psal . 19.1 , 4. The third above all , where is Gods Dwelling-place , Psal . 123.1 . and Sion-Colledg , the Mansions and Lodgings of Blessed Angels , and glorified Saints . They have all their name from the Hebrew word , which signifies light . Some light there is in the Aereal Heaven from the Sun , Moon and Stars , which makes it comfortable , much more in the Sidereal , where those glorious lights are set up . Infinitely more in the Empyrean , where God is light , 1 Joh. 1.5 . the Sun the fountain of it , Jam. 1.17 . and dwells in light , 2 Tim. 6.16 . the sight whereof no creature can endure , till glorified and made meet for it ; so great is the supereminence of the Divine Glory ; yet here the righteous partaking thereof shall shine forth as the Sun , according to the several degrees of Divine light which they receive . 2. A most secure place : Their several Orbs are so fixed here , they shall never fall or be plucked out . An Astrologer observed a new Star in Cassiopea , others fancy they have seen more , but was it ever found that any of the old Stars were extinct and lost ? but these lower Heavens ( 2 Pet. 3.10 ) in the twinkling of an eye shall pass away ( and be seen no more ) with a great noise , ( as many famous places , the Exchange , did in the dreadful Conflagration ) , a ratling noise , or like the noise of the wheels of Chariots that run swiftly , or of waves in a storm at Sea rushing by us , or as Parchment hizzeth when 't is cast into the fire ; the Firmament that scroll of the Heavens shall be rolled up , thrown into the fire , and shrivel up with fervent heat ; and the Sun ( shall no more set , as Poets fancied in Thetis her lap , a sea of waters , but ) shall be extinct in an Ocean of fire , and so put out ; then that Heaven wherein righteousness , the spirit of the just made perfect , Christ and God dwell for ever . For , 2. It is the highest Heaven ; far out of the reach of the Prince , and all the powers of Darkness , and their Comrades the Beast and false Prophet . All which accursed crew shall be thrown into the lowermost hell . And it is the Kingdom of God Almighty , who is able to preserve them . The Rabbins do not groundlesly assert that the souls of the righteous in Heaven do adh●re unto ( and hold fast by ) the right hand of God for ever , in that he held the Stars his faithful Ministers and Saints here ; and can any , think you , if they would attempt it in Heaven , pluck them out . 2. It is , Psal . 24.3 . the Lords holy place , the Holy of holies , where there can be no sin , ( as there was in Paradise ) , or temptation unto sin . From eternity God was a Heaven to himself . Then with his own hands he created and built Heaven of old , Ps . 102.25 . not that he might be comprehended there , but to be a palace for his residence , the habitation of his holiness , Psal . 103.19 . and an house for his children to live comfortably in safety . Saints of themselves could not , it may be would not continue in grace here , in glory hereafter ; but God is not only able to preserve them in glory , but their gracious God and Father , and he will do it . After , 3. The time , then ; which carries a double Antithesis in it : 1. More generally of time future , of eternity ; I should say to this now , this moment of their life here , Job 14.1 . the few days of Saints are full of trouble , Act. 14 22. The clearest Sun-shining day succeeds the darkest night , and glorious deliverances of particular Saints , and the whole Church , after days of most sore affliction , at length after that time of trouble , such as never was before , Dan. 12.1 , 2. ( understand it of the calamities which befell the Jews under Antiochus ) at that very time the Church shall have an eminent Temporal deliverance , a pledg of one more glorious eternal Salvation , by the coming of the great Prince Michael , the eternal Son of God ; Who is like him , the Lord of hosts , that standeth on his Churches side , against the Devil , and all in confederacy with him ? So in the Antiparallel , Rev. 20.8 . when the City is begirt , assaulted , battered and storm'd , the Lord Christ the Captain-General comes in to its relief , works such a deliverance as soon ends in everlasting salvation ; for then many ▪ all an innumerable companies of Saints , whose bodies slept in the dust , shall arise unto an eternal life in glory ; as appears by its being opposed to that shame and everlasting contempt the rest shall awake unto , Isa . 66.24 . and stand as statues of ignominy to all eternity , 1 Joh. 3.2 . Now we are , and shine as the children of God in grace , but it appears not what we shall be , and how we shall shine in glory hereafter . The Excellencies of the righteous , innate light , Grace , Holiness , and righteousness of Truth appear only to a few . Some Philosophers , unwise as they are , have gone about to number the Stars but Gen. 15.15 . Jer. 32. God only , Psal . 147.4 . all don't appear at all time , to all persons , nor to any at the first view , and at too great a distance . They that have the best eye-sight , and longest and most carefully view them , observe most . In the Church some Saints give forth more light , and are very conspicuous , 2 Cor. 8.18 . Some less , which yet is well discerned , by such as take an exact view of them , and as near as they can ( true grace will shine where ever it is , but some persons graces are little observed by others that think they have none ) . Some cast out a very little light , which is seen only by those that have the spirit of discerning , after long observation ; and some do not go for Saints , which would appear such if exactly viewed , and not at too great a distance , and will be approved at the day of Judgment , 1 Cor 4.6 . 2 Tim. 2.19 . 1 Joh. 3.1 . But as to the blind world , Saints shine not ; they that are most eminent for grace & holiness seem mean , obscure , very contemptible in the eyes of the generality , both sinners and hypocrites , especially of your Don Illustrissimo's and Virtuoso's in the world . 2. That instant when the Excellencies of Saints shall shine forth , is opposed to that moment of time when the Tares , all hypocrites , unrighteous ones , shall be thrown head-long by the Angels into the flaming fiery furnace , that deep , yea bottomless pit of far worse than Egyptian darkness ; when the world was drowned , Noah and his family were saved ; and when God will not spare hypocrites , but give them their portion , Mat. 24.51 . immerse them in a deluge of everlasting fire , Mat. 25.41 , 46. Then , Mal. 3.17 , 18. they shall appear most glorious when the childten of the Devil shall be tormented ; and seeing the children of God thus dignified , advanced , shall , envying them and their happiness , fume and fret , and for rage and madness , gnash their teeth , which it seems will be their posture and guise to all eternity . For the demonstration of this truth , the foregoing Scripture-exposition of the subject , affords us these undeniable arguments for satisfaction of our judgment , and confirmation of our belief of it . 1. Because they are the children of God ; he hath designed them for future , for eternal glory : 1. He has chosen them in Christ , that they should be holy , and shining in grace here , and most happy and glorious hereafter to the praise of his own glorious grace , Eph. 1.3 , 4 , 6 , 11. 2. In pursuance thereof God hath out of his electing love , through his abundant mercy , regenerated them . Now consider , 1. The Kingdom of Heaven is his , and the power ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the right to confer it on as many and whom he pleaseth ; and Luk. 12.13 . 't is his good pleasure to bestow it upon all the righteous , and only upon them . Amongst men , the eldest son goes away with the Inheritance , the younger with Portions only ; the regenerate as children of men may not be born to any great matters ; but as they are the children of God , they are born to the glorious Kingdom of their Father in Heaven . 2. All the glory of and in Heaven , is Gods own , and at his sole disposal Rom. 5.2 . He loves the righteous , whom he hath made so near and dear to himself , as that he will confer it on them . An earthly King can bestow his Kingdom only upon the Prince his eldest Son , but the God of glory hath ( Phil. 4.19 ) riches in glory enough for the Prince and all his other children , whom he makes coheirs with Christ ( of that incorruptible inheritance , even ) heirs of God himself . This is not gotten by them , but they are begotten to it by a mighty work of God upon their hearts , and that according to his abundant mercy , 1 Pet. 1.3 . out of meer grace and love will he freely confer it on them . 2 Because they are one with Christ here , and shall have a more perfect indissoluble union with him hereafter . Christ doth , therefore all that are by faith united to him , shall shine in glory , 1 Tim. 3.16 . he was re assumed into glory ; not only received , assumed and taken up into glory . So Saints that never were in Heaven , shall be received or assumed , Psal 49.15 . after God has guided them with his counsel , he will receive them to glory ; i e. assume and take them up into a copartnership to have their share in it , ( every one his proportion ) but Christ that came down from Heaven was again received or assumed into glory according to his prayer , Joh. 17.5 . Christ was glorious within , both as God and man here , but his glory did not shine out , ( only the few that were near , and had an exact view of him , Joh. 1.14 ) he was covered with a vail of flesh ; as to humane infirmities in the likeness of sinful flesh , which darkened his glory . A world of contumelies , yea blasphemies cast on him , did more obscure it . That which did ecl●pse it , was Divine desertion , when under the sense of Divine wrath for our sins laid upon him , with a great skreik he gave up the Ghost , ( when the Sun also in the Firmament , as it were in sympathy , put on mourning , and seemed a meer lump of darkness , which made the Philosopher that observed it cry out , Either the God of Nature suffers , or the world will be dissolved . ) Christ abased himself , and emptied himself of his glory , during the state of Humiliation . At his glorious Ascension into Heaven he shone forth , as God with the glory he had with God from eternity ; and the humane nature sharing with the Divine , according to its capacity : as God man he is glorified with God himself , and shines forth in the glory of the Father . What he suffered was as our surety , as a publick person ; so he rode in triumph into Heaven , sits and shines there at the right hand of God in glory , as Head of the Church , of all his members that are by faith united to him ; And they now de jure , Ephes . 2.6 . and de facto , hereafter , shall sit down with him ; as a Father he went to prepare and take up Heaven for the children God gave him to be brought unto glory ; as soon as he has prepared them for it , he will receive them , that where he is ( in heaven , in glory ) , they may be also , Joh. 14.3 . There 's both causaelitas efficientis & causae exemplaris , in the glorification of Christ the head , as to the glorifying of his members , 2 Cor. 4.14 . Joh. 14.19 , 20. And since he doth , all true believers shall shine out in glory . Which glory is , 1. Christs purchase , he bought them for it , and it for them ; and therefore prays for all believers with such boldness and freedom , for such a perfect Union with himself , as he had with the Father in happiness and glory : 1. As God : 2. As man , in his humane nature united to the Divine : and consequently , 3. As God-man in both natures united unto one , Joh. 17.20 . That they all may be one , as thou Father art in me , and I in thee , that they also may be one in us . And the ground of his prayer we have , v. 4. because he glorified God on earth by active and passive obedience , and finished the whole work God gave him to do in order to their Redemption , which is called , Ephes . 1.14 . The redemption of the purchased possession : Being a redemption from all sin and misery , to an inheritance of life and glory , hardly procured , bought with his own precious blood . 2. 'T is his gift ; he purchased it upon no other account but this , that he lawfully might , and he will bestow it on them , Joh. 10.28 . I give unto them eternal life , in happiness and glory . And ch . 17.22 . The glory which thou gavest me , I have given them , that they may be one even as we are one . q.d. By infallible promise I have conveyed it , and by my last Will and Testament made it sure unto them ; upon their believing on me they have jus ad rem ; and when I am come again they shall have jus in re ; at their Resurrection I 'le see them take and have actual possession of it . 3. Because they are ( in part ) sanctified by the Spirit , they shall be ( perfectly ) glorified , their bodies ( and their fou●s much more ) are the Temple of the Holy Ghost , 1 Cor. 6.19 . who is called the living God , 2 Cor. 6. Now God the Father will have his children , the Son , his members , the holy Spirit , his Temple , to be in Heaven , which he will beautifie and adorn for the habitation of the ever glorious one God , Father , Son , and Spirit , to live and dwell in for ever , 2 Cor. 6.17 , 18. Rev. 21.3 . Here in part are they filled with grace , inherent righteousness the fruits of it , the fruits of the Spirit , and shall hereafter be perfectly fill'd with glory , as full as humane natures are capable . Then shall they shine , I had almost said infinitely in glory , ( and should have said so , but that I know they will remain creatures ) , I will say infinitely beyond the Sun. 'T is but an hyperbole , and yet so mean , as is far short of adumbrating the greatness of their glory . 'T is a known saying of Plato , Could Virtue be seen with corporeal eyes , 't would appear the most comely beautiful thing in the world . His Scholar spake the like of Moral Righteousness . What 's Grace ? in it self the most amiable and glorious thing in the world , Psal . 45.13 . as it shines out of the hearts and lives of gracious persons into the minds of other Saints , how great a lustre doth it carry with it ! Yet though always visible , 't is not always seen , many things intervening intercept its light . Oh how lovely ! glorious ! will all the graces of all the Saints appear in Heaven , when they shall all be in the flower expanded to the full in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full growth , and most absolute perfection ; for such glory is . 'T is nothing else but grace in its growth . Or all graces blown up by the blessed Spirit to the full ▪ and shining out in perfection . Saints shall be perfectly ren●wed after the Image of God , whose light and glory mainly consists , at least appears , in his holiness and righteousness . Adam was a glorious creature till he had lost the Image of God his righteousness . Righteous persons excel their neighbours : 1. They are glorious within , being created after Gods Image in righteousness and true holiness . 2. They shine as lights in the world , holding forth the word of life ; but Oh how glorious ! how excellent ! or how excellently glorious are glorified Saints , who are the Temples of the Holy Ghost , filled in their capacities , enlarged to the utmost with the Divine , the Gracious , yea the most Glorious Presence of God! They are made perfectly like Christ , who is the brightness of the glory of God , and the express image of his person , Heb. 1.3 . i. e. as much after the Image , and as perfectly like to the Son of God as is possible for the Almighty to make them to be , when he shall try his wisdom , and put his last hand to the making of them so . But I foresee an Objection , which I will anticipate : Wherefore should Saints that are sanctified but in part , be so perfectly glorified ? Why , 4. Out of Gods grace and favour , because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Favourites . Though we spoke highly of their ( Gratiae gratis datae , yet they are not gratos facientes , much less are they facientes gloria dignos , and so glorificantes , i. e. ) Graces given to them , wrought in them , yet as they make them not accepted with God here , so not to be glorified by God hereafter . 'T is God that accepts them here in the beloved , that glorifies them hereafter . They are righteous , 't is by gracious acceptation ; they shall be glorious , 't will be by gracious Remuneration . Holy Austin writes some where to this effect : If a man should live and serve the Lord a thousand years , he could not by his service of God all that time earn so much as one hour of the glorious reward in Heaven , much less an eternity of happiness and glory : no , Death is the wages of the least sin , be it but an omission of duty , or a neglect to persevere in it , Gal. 3.10 . And eternal life in glory in the gift of God through Christ , Rom. 6. ult . It 's given to the righteous that work righteousness , but neither for their being righteous , and having righteousness in them , nor for their doing of it . They both are from free and meer grace , much more is the reward . Through the same grace it is that an eternal life in Heaven and happiness in glory is the inheritance , lot and portion of the righteous , i. e. sincere upright Saints according to the Covenant of grace , the precious and sure promise of the Gospel . 1. Well , Sirs , you believe this truth , then suffer the word of Exhortation . If you have been enlightened by the Word and Spirit , Mat. 5.16 . Let your light so shine before men , that they may see your good works , and glorifie your Father in Heaven . 'T is spoken of Ministers whose concern chiefly it is to enlighten the places where they live by their Doctrine , holy conference and conversations ; and they that see their good works by the Sermons they preach , and live , will glorifie God ; but the Lords advice reacheth all . If you truly desire to shine , for ever to shine forth in glory , in the most high , most holy Heaven , the Holy of holies . If you have good hopes from your Regeneration by God the Father , Vnion with Christ , God the Son , and Sanctification of the Spirit , God the Holy Ghost , and the love , grace and favour of that one God blessed for ever , ( from your being the children of God , by faith united to Christ , and also consecrated , dedicated and set apart for God and holy uses ; and though but in part sanctified , real and upright Saints shine as the righteous do . Not only before Saints . 'T is true as to your sincerity you can approve your selves only to God , as to your grace and holiness only to Saints ; from the trade you drive they may know your calling . Indeed as to particular acts , some Saints may be lyable to mistakes as well as others concerning you , and those particular acts of yours ; but by your doing righteousness giving God and man their due , 't will appear there 's some excellence in you , and your light will shine before men , Saints and sinners . What though sinners are wilfully blind , and take no notice of that light of grace , holiness and righteousness which shines in your lives , but rather censure you as hypocrites . 'T is not unusual for the vilest of sinners to condemn the best of Saints as such ; when they dare not speak against the principles of godliness they profess , and the accurate ways of Religion they walk in ; Ah! if they did so in sincerity ! but I have heard so and so of them , they are a company of hypocrites . While their false and foul mouths censure you , let your holy lives condemn them ; when they talk of your hypocrisie , more carefully look to your sincerity . Consider the Item which they give you , to have an eye to it . Alas ! if not only men , but my own heart , and God himself , should charge me to be an hypocrite ! Shine before men as to your good works . Let your graces , faith , hope , brotherly love , contentment in every condition , zeal for the glory of God , and the good of precious immortal souls , shine before Saints : they are things for Saints to judg of ; and your good works works of Justice , Righteousness , shine , before men , they are things that men may judg of . True , men can't judg of your having grace , or acting of it . Blind men cannot distinguish colours , only such as have a spirit of discerning , and a spiritual judgment can do that ; but men partly know by remainders of the light of nature , what honesty , what plain dealing ( a Jewel very rare and of great price ) is ; what works of charity are , and they expect that men who make the greatest profession of Religion should be more just in their ways , and honest in their dealings , and when they see some professors at some times fall short herein , many presently condemn them as to every other action , and the whole Community of Professors for their sakes . Yet some when they cannot but perceive a greater light shining in the lives of Professors than of other men , will be induced thereby to glorifie God , who hath bestowed more light and grace upon them . But be they amongst whom you live , what they will you ; know , do your duty , Phil. 2.15 , 16. So order your lives , as 1. you may be blameless , no man may justly complain of you . If some do , without a cause ; regard it not , what though they cause others to do so , 't is but at present , and ti●l they come to a full hearing and right understanding of your actions . And , 2. Harmless , i. e. yea , without will or power to hurt , which is the mark of the sheep of Christ ; or sincere , without mixture of deceit or guile . Whereas the wicked ( Bulls of Bashan ) have more power than authority , more will than power to harm ; and being full of guile , will smile in your face when about to cut your throat ; speak friendly , when they are doing you the shrewdest diskindness . 3. In the midst of an age of men that are crooked , full of windings and turnings , turn this way or that way according to their company ; and perverse or rather perverted ; that once had better thoughts of the ways of Religion , but now are of another opinion , ( 't is well if more be not perverted by the Devil's angels of light than are converted by Christs ) ye shine as stars that retain and keep their light , Holding forth the word of life ; for the grace of God that bringeth salvation , hath appeared to all men ; teaching us , that denying ungodliness and worldly lusts , that we should live soberly , righteously , and godly in this present world , looking for that blessed hope . As a most pious Divine saith , There may be Justice where there is only morality ; there can be no Religion where there is not Justice . The Text tells you , the light of the salutiferous Gospel more effectually teacheth sobriety , justice and piety , than the light of Nature or Morality doth , without which there can be no looking for that blessed hope , the appearing of Christ and of our selves with him in glory , with any comfort . Will hopes of keeping up their credit in the world , of getting a little gain thereby , make men deal honestly , and seem righteous before men ? Let hopes of eternal light , life and glory , make you do so , and be truly righteous before God If you have taken out that lesson , Live like men ; yea like men Evangelized , of which sort I fear there are more of the poor than of the rich , as there were in our Saviours time . I could heartily wish the words of the forementioned Divine were imprinted on your memories , engraven on your hearts . When men talk so much of Godliness , and of Church Discipline , and others come to deal with them , they are so cunning , and will fetch over men , as well as any , as griping as any , these are burdensome members to a Church , that wrong Religion ; your injustice herein is a greater evil than the injustice of any man. The injustice of a moral man does not make men shie of dealing with all moral men ; but injustice in you , makes men shie of dealing with any that make profession of Religion , and to say none are so deceitful as they ; and though that objection does come usually from malice , yet it cannot be denied but those that make profession give too much advantage for it . The truly righteous are the right Honourable ; a Saints Coat of Arms should be such as that holy Martyr Mr. Hooper had when Installed Bishop of Worcester , A Lamb in a Flaming-bush with raies from Heaven shining on it . A Lamb for meekness , innocency , and profitableness in a Bush burning , amidst wicked men , brambles and thorns set on fire of Hell , and burning with malice : Yet , 1. Sweet influences of Heaven let out upon it ; he hath the grace , and enjoys the consolation of the Blessed Spirit . Now Heb. 13.20 , 21. that you may be truly righteous , righteous before God ; then you will shine forth here , 1. With a clear , a glorious light , such a convincing light as may condemn the world of sinners for their aberrations , and shame some Saints out of their deviations from the ways of holiness and righteousness , and encourage weaker Christians to make a farther progress in them . 2. With your own innate light ; as true Nathanaels , Jews inwardly , and not only in outward show and profession , as such in whom there is no guile ; then your conversation will be as the shining light , which shineth more and more unto the perfect day , Prov. 4.18 . 3. With a constant durable light ; in Heaven your light of glory will everlastingly shine before Saints ; let your light of grace and holiness on earth continually shine before men . To quicken you thereunto . Consider again and again , security of the Coelestial Kingdom , the glory of it , and the seasonableness of the time when you shall there shine forth in glory , as you have heard . 1. It 's a most safe and secure place : 1. By reason of its height , 't is above , far out of the reach of scandals , such as do offend and do iniquity , of all sinners and persecutors be they men or Devils . Luther being asked when many were engaged and enraged against him , and sought his life , Where he thought he might be safe ? replied ▪ either ( in one corner or other ) under heaven or in heaven . I 'le assure you , you will have little content , comfort and peace on earth , if your hopes and hearts be not much in Heaven ; and they will never fix on Heaven , if your thoughts and affection be not set upon it . Every day cast up an eye towards Heaven , and by the Telescope of your faith ta●e the height of it . 2. 'T is a most holy place ; after Saints have been in heaven upon earth , had much communion with God , and comfort , they fall into some sin , and such a condition that all their hopes of ever getting to heaven are in a manner lost and gone . When God hath once seated you in heaven , you need not fear being plucked , or falling thence . Adam abode not in Paradise , Divines think , one day ; some Angels that dwelt in heaven preserving not their original excellency , soon left their habitation . But God takes his children to his house , that they may abide and dwell there for ever . 2. Take an exact observation , view the glory of it , 't is the Kingdom of our Father , where he sits in his Majesty in glory . 'T is ours , our own Inheritance , our Father prepared it for us before the foundation of the world Every morning , every evening , through the perspective of the Word , contemplate Heaven ; some mornings , Lords-days at least , rise before the Sun , look up through the Aereal to the Sidereal Heaven , and thus meditate : Yonder are the glorious Heavens , where God hath pitched a Tabernacle for the Sun ; that glorious bridegroom comes out of his chamber , how doth he smile and rejoice to run his race from the end of the heaven , to the ends thereof . Through grace I shall hereafter be even in this body more glorious than that Sun. There 's another , the Empyrean , the third heaven , the place of residence of the God of glory . Thither one day will he take me up to live for ever with himself in glory , my Redeemer is already gone thither , and sits at his right hand in the glory of the Father . Oh the height of that heaven ! 't is infinitely higher than that inferior heaven whence the Sun comes forth to shine for a while , yet a little while and that Sun will be laid aside and set , set once for all , and be and shine no more , when I with blessed Saints and Angels shall be with Christ and God , and shine with them in glory to all eternity . Oh the height of that heaven ! 't is infinitely above the reach of Persecutors , of all the Devils , of all the Damned , they will never pluck them thence , out of the hands of Jesus the Son of God ; they can't pluck him out of the right hand of his Father , nor his Father from his Throne : Oh the holiness of that place ! And when your thoughts and meditations have made you more spiritual , more holy , more heavenly , and to shine more in grace and holiness that day ; then at the evening , when ye look out of your doors or windows , or walk forth , behold and think how do those Stars , an innumerable company , differ in glory , yet all glissen . What a vaste resplendent body is the Moon , each of the Planets ! all the light they have was imparted to them by the Sun that shined in the day-time ; all is nothing to the glory of Heaven . Oh the holiness of the highest heavens ! Where all the Stars , the Saints that shined as lights in the world , shall give forth their light , and shine as the Sun , and with light and glory imparted from the Lord Jesus , the Sun of Righteousness , shall shine out in the glory of the Father ! How incomprehensible ( even to Saints , Angels , Christ himself as man ) must the glory of the Father be that communicates such light to Christ , Angels and Saints ! This bespangled firmament seems glorious , 't is not heaven , nothing like it , not like the floor and pavement of our Fathers house ; 't is an out-room , which shall be pulled down and burnt . Above , above , is the Presence-Chamber , I long to see the King in his Beauty , in his Palace , and will through grace live as a child of God , and hold forth the word of life in my conversation . 3. Ponder upon the seasonableness of the time , not now , but 1. at the Resurrection day , when sin , affliction , sorrows , shall flee away , and so forward , an inconceivable tract of time , Eternity , not measured by the duration of any creature , but of the ever-living God shall ye shine out . Think then , through the disposition of the only wise God , some have their Sun-shine , others rainy and tempestuous seasons all their days ; say , what though I have been most , if not all my days disesteemed , yea contemn'd and scorned in the world , under many various long and sore afflictions , and had small comfort but in suffering with and for Christ ! This is my lot and portion , Hereafter I shall reign with Christ , and be glorified . My Saviour once said ●o sinners , this is your hour and the power of darkness . You have your authority by Divine permission , and your Father the Devil , the Prince of Darkness , his Usurpation by your high Court of Justice , to extinguish me the Sun of Righteousness , the light of the world . 'T is but an hour . The Church once said , This is the day of Jacob's trouble . She is still militant under the Cross , eclipsed with a cloud . 'T is but for a day , then more gloriously will her light shine forth . The Pageantry of sinners will soon be over . They come on the stage , dazzle spectators eyes , the scene will alter , such as acted the part of Nobles , e're long will appear as they are , meer Beggars , nay in a worse condition , when called to account for what they profusely spent on their lust , and when thrown into Hell that most hideous prison , from whence there is no redemption . In this vale of tears I sit down and cry , Few and evil have my days been . The Church said , Though I am comely look not upon me , I am scorched , Sun-burnt and much discoloured thereby . Nay , all my days have been one night . In perils oft , and too much in fears of them . 'T will be day ! what 's this to eternal life ! What 's time to eternity ! What 's this moment to the five thousand years past since the Creation ! yet that and all the time that shall be , which the Lord only knows , till the end of the World , is nothing to Eternity ; all that endless eternity shall I shine forth in glory . 2. At the day of Judgment , when scandals , they that do iniquity , some that created me much disquiet and discomfort in the world , shall be cast into Hell , shall all my sorrow be turned into joy , and my disgrace into glory . Let Antiochus be Epiphanes here , was not he eaten up of lice or worms ? and will not that greedy worm of Conscience , gripe , gnaw , and feed upon his soul to all eternity ? Let Herod ( for his gorgeous apparel ) be most illustrious , had not he the same Exit ? Act. 12 22 , 23. But v. 24. The word of God grew and multiplied . Let Bishops at Rome come forth in their Pontificalibus , and their Olympia's in gold and silver , in all their gallantry ; and too many of our professing Gentlewomen to their shame ( for Ladies generally are more modest ) in their apish French Modes and fashions , they have little else to set themselves out with . Was not Dives one day clothed in fine linnen , in purple , ( clad in scarletrobes , which the sumptuary Laws of the Romans allowed only the chief Magistrates to wear ) the next in Hell ? and when out of curiosity he had looked for , but found not Lazarus , did he not lift up his eyes and espy Abraham in Heaven , with Lazarus in his bosom , ( in his lap , on his knee , leaning on his bosom ) cheering him . Thou wast as thy Saviour some time in the world , and receivedst , didst patiently take from the ●ands of others , since thou lawest the hand of God in it , and didst not bring upon thy self thine evil things ; thou hadst hard measure , scarce a rag to thy back , a crust for thy belly ; yonder 's one lies that had enough to spare , might and ought to have relieved thee , but had no heart to do it , he had more respect for his hounds than a child of God. Look ! now he 's in torments , thou art and shall be comforted for ever . Thy Father hath called thee into this his Kingdom of Heaven with everlasting consolation to comfort thee ; here shalt thou shine in glory for ever . So shall shine when many Diveses shall be cast into Hell to be tormented for ever , weeping , wailing , and gnashing of their teeth . 2. 'T is time for me to beseech the concern of your comfort at present , and future happiness calls you to try whether ye be righteous , and shall be glorified . 1. Are you born of the Word , of the Spirit of God himself ? 1. Of the Word ; was you ever by the Gospel read or preached , brought out of the Kingdom of Satan , the World , into the Church militant ? Has the Word of God been the power of God to your conversion ? Were you by any Ministers preaching Christ , brought over to Christ , so as you gave up your selves and your heart , souls and bodies , to the Lords Anointed , the Messiah , the Christ , the great Prophet , the only King , Head and Saviour of his Body the Church , to be taught , governed and saved by him . How shall ye know this ? why , 1. If you , v. 23. received the seed , the Gospel into good ground , ( I would not give you my own , much less other mens , but the Lord Christs characters of the Regenerate ) , i. e. you heard the Word and understood it , it made such impression , and took deep root in your hearts , as made you leave the world , and cleave to Christ with full purpose of heart , at least to be as desirous and sollicitous to be Subjects of the Kingdom of Christ in grace , as to have a lot and share with the righteous in the Kingdom of glory . You have known and learnt from the Word and Spirit , something of Christ , of his Grace and Truth , and of the life and immortality that he brought to light by the Gospel . Whereas the first , the worst sort of hearers are all ignorant , careless , willfully ignorant hearers , such as hear the Word without attention , affect on , understanding ; do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their minds go along with the Word till they understand it , and get grace , spiritual light , and wisdom by it ; they resisting the motions of the good Spirit , God suffers the evil one to beguile them of it , by casting vain , at least unseasonable thoughts into their minds . God gives encrease to the conscientious , careful , attentive hearer , which he denies to the careless and negligent , that will not attend and regard , but thinks to give the Minister the hearing is enough to stop the mouth of Conscience , to save his credit with professors , yea to save his soul , ( such a cheat he puts upon himself ! 2. Are you born of the Spirit ? how shall you clear that ? why , if v. 23. you bear fruit , as good corn doth in a fertile soil , which grows and comes up in a hundred , where many ears spring from the same root ; or sixty , where fewer ; or thirty , where the fewest corns for one ; as persons are wrought upon by the Word and Spirit , some in and after hearing are made as much more spiritual in their thoughts , meditations , desires , than others . And yet there are some that herein very much exceed them ; yet all that are regenerate bear fruit , Act. 20.32 . of the same kind and nature with the seed sown ; fruits of Grace resembling the Spirit of Grace ; gracious thoughts , desires , purposes , resolutions , spiritual meditations , holy affections , gracious words and discourse , the fruits of the Spirit , Gal. 5.22 . Love , joy , peace , long suffering , gentleness , goodness faith ; Conformity to Christ : which are fruits unto holiness , Rom. 6.22 . Good works , works of Piety , Religious acts , works of honesty , righteous dealings , works of mercy and charity . In a word , all the fruits of righteousness , Phil. 1.11 . The Word works a wonderful change : 1. In their hearts : 2. In their lives and conversations ; coming up like Isaac's seed , Gen. 26.12 . in some an hundred fold . Whereas the second sort of hearers by hearkening to the Word , get only some notional knowledg and understanding of it , and are much affected with it ; they receive it with joy , yet taking no root in the heart , brings forth no fruit ; though it makes impression on their memories , stays long there , and on their affections , yet this is all the fruit , which is as good as none . They can only talk how well they liked such a Minister , such sentences , Expositions , Expressions of his , ( yet with the same breath they will speak as evil of other Ministers as well of them ) , they receive it into their ears and memories , not into their judgments , into their affections , not their hearrs . The affections of many are much wrought upon when their wills are not ; else they would not run as some do from one to many seeking scratch for the Itch in their ears , & novelties to please their fancies , but would stay most where they might profit . The third sort go farther , they receive the Word ( though not in the love of it ) and let it abide till it spring up in the blade in a fair profession , such a liking they have of it ; yet there 's no corn in the ear , no change in the judgment , heart or conversation ; for the cares of the world , distracting cares about worldly concerns in prosperity , and the deceitfulness of deceitful riches , lying vanities , choak the Word ; when tribulation or persecution ariseth because of the Word , by and by are they offended , and let the Word go , rather than any part of their Estate , especially if they espy any likelihood of gain that may accrew unto themselves thereby . But new-born babes must not be forgotten : 3. Are you born of God ? partakers of the Divine Nature ? then , 1. Do you lay up , casting up all prejudice : ( i. e. by friendly communications acquaint your nursing Fathers how corrupt you were ) wherewith all carnal unregenerate persons are clogged and do abound , viz. all malice , guile , hypocrisies , envies , evil speakings . Do you desire the milk of the word that ye may grow thereby . Where spiritual life is , there will be spiritual longings for spiritual food , for the preservation and nourishment of it , for augmentation in each part , not only in the head with notions as in children which have the Rickets , such are weak in their hands and feet , can't act or go one stroke heavenward . Do you rellish most such particular subjects concerning Grace , Christ , God in Christ , as your hearts were at first most wrought upon by ? you 'l think you can never hear enough of these Truths by which you had a taste how gracious the Lord is : Sincere milk of the Word , that is not adulterated with humane inventions ; pure Gospel is spiritual , may not I say Angelical food ; they long , bow down , that with their eyes fixed upon the Propitiatory , on Christ , they may look into the Gospel which the Holy Ghost sends down from heaven ; See more of Christ and the grace of God , and get a sip whereby they may be fed with light in their love , admirations and praises of God blessed for ever . The child of God can no more digest some mens quaint Orations , others sublime Discourses , than Austin could Tullies works where he found not the name of Jesus . The end he proposes to himself in hearing , is that he may grow in grace , the knowledg of Christ , conformity to him , spiritual and heavenly-mindedness , in likeness to God , holiness in all manner of conversation , 1 Pet. 1.14 , 15 , 16. in abstaining from fleshly lusts , and having his conversation honest amongst others , that God may be glorified . Consider , 1 Pet. 1.4 , 5 , 6 , 7. 2. Do you grow by the Word ? But your growth being gradual and discernable rather by others than your selves , resolve this question . 3. Can you clear your Regeneration to your own souls by your living a new life and conversation ? a new life in holiness , which is called the life of God , argues a new , a Divine nature ; he is born of God , that is a new man created after God , after his Image and likeness in righteousness and holiness of truth ; compare your selves with Rom. 6.4 . Eph. 4 th . & 5 th . Chapters . And Col. 3. newness of life and conversation is the best evidence of Regeneration . Ye did live like men , according to the course of the world , ( in the age you live in ) according to the Devil , in disobedience , the lusts of the flesh , and carnal mind , the fulfilling your manifold wills and pleasures ; do ye now live and walk like the children of God ; i. e. in an holy awe of God , serving him with filial reverence , and out of love , in ways well pleasing to him ? Is your fear more to displease God than man ? your care to please him rather than your selves or others ? you lived a careless secure carnal life ; do you live a strict , a spiritual life now ? Ye were worldly , are you heavenly-minded , and your thoughts and affections set on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things of everlasting concernments to your precious immortal souls . Ye lived in the commission of such sins , the omission or careless performance of such and such duties ( your hearts tell you what Ministers cannot , therefore speak to you only in Generals ) , do you find through grace now ye dare not , do not , at least , will not do it ? Believe it , a change in the heart is best discerned by a reformation in the life ; mens living another life than they did , whilst in a state of sin , nature , and unregeneracy , both as to their leaving known sins , and living in the practise of known duties . 2. Are ye righteous through reputation ? after ye were wrought off from a course in sin , to a constant course in duty , were ye brought off from resting on your own righteousness in careful abstaining from sin , performance of duty , to relye wholly on Christ and his righteousness for Justification ? All the children of God sooner or later are brought over , not only from sin to duty , but also from self , and self-righteousness to Christ ▪ by faith united to , and ingrafted into him . They see their best services are impure , imperfect , they need Christ and his righteousness , so desire , Phil. 3.9 . They are brought to this at last , though it may be long first ; faith in Christ , the seed of it may be wrought in regeneration , long before the perceptible acting and exercise of that grace , and ( if you will call it so , the younger Twin ) Repentance towards God gets the start ; for when man has been throughly convinced he has by sin deserved hell , ( poor creature 't is natural for him so to do ) he seeks by a righteousness of his own to climb up to heaven . We should do duty as if we were to get to heaven by it ; but trust no more to it , than if we were to go to hell for it ; for failings I mean in the performance of it . Do ye know , believe , ye were made sinners , guilty , liable to eternal death , upon the special verdict of the Blessed Trinity on that righteous sentence of the Law , the Covenant of Works , Gen. 2.15 . by the disobedience of the first Adam ? and that ye can never be acquitted therefrom but through the obedience of Christ the second Adam by your believing on him , and his righteousness ? have you had the sense of that sin , that guilt lying up on you , as much as the guilt of the want of original righteousness , corruption of nature , of actual sins of omission and commission ? have you had a sight of your need of Christ , of his perfect righteousness , so as to apprehend it as that wherewith alone God is and can be well pleased and satisfied ; and as that which is only sufficient to justifie you in his sight ? Have you by faith applied and appropriated this righteousness to your selves , and so trusted , i. e. hoped in Christ after ye heard this word of Truth ? Ephes . 1.7 . This Gospel of your Salvation , Ephes . 1.12 , 13. Do you lay the weight of all your confidence , all your hopes for Salvation , on this corner-stone Christ , God-man , on whom the Church is built ? The more after Regeneration ye abstain from sin , perform duty , the more will you see sin in your natures , lives , and the guilt of commissions and omissions ; carelesness in the performance , if not neglects of duty , ( you 'l have less sin , but more light , and so not have , but see more sin in and by your selves ) and the more your sin , unrighteousness , and the impurity and imperfection of your own righteousness , the righteousness of Christ , & the perfection of it are discovered to you , the more will ye go on from faith to faith , and live by it , Rom 16.17 . 3. Are you righteous inchoatively , i. e. in part , some measure and degree purified and sanctified by the Word , and through the Sanctification of the Spirit unto obedience ? 1. Have you righteousness inherent , gracious dispositions , and habitual grace , the graces of the Spirit infused into and wrought in you ? By these is the new nature clearly evidenced . The blessed God having created a new man , will not leave off his work till he hath made him a real and conspicuous Saint ; do you find , as a corrupt nature , remainders of indwelling sin by evil dispositions inclining you to that which is evil , so a sanctified nature by gracious dispositions inclining , byassing you to that which is holy , just and good ? Do those dispositions the blessed Spirit moving you to frequent exercise ? become habitual , Rom. 4.5 , 6. & 7.14 . to the end . In the unregenerate and unsanctified ones , there are nothing but evil dispositions , which the Devil helping on , grow up into evil habits , and strongly incline them to that which is evil , to love it , and to do it . In the sanctified , though there be corruption , yet there is grace ; though there be remainders even of hypocrisie , yet there is truth of grace , and many gracious dispositions infused by the Spirit , which by his mighty co-operation with the Word , grow into habits , strongly set them against all evil , make them hate and abhor it , and byass them unto that which is good , making them to love it , Rom. 7.19 . they would do that good which they do not , and would not do that evil which they do ; whereas a sinner , a wicked man , that good that he doth , he would not do ; that evil which he doth , he would do , and he doth it in despight of God and man , and his own conscience , very freely , very willingly , indeed with all his heart . Therefore , 2. Doth grace in your heart frequently shew it self : 1. By your hatred of sin ; of every false way that appears to you by the light of the Word and Spirit so to be ? And , 2. by your love to holiness and righteousness , and an universal respect to all Gods commands ? is the firm and full resolution of your souls , and your daily endeavour , to bring your hearts and lives into as near a conformity to the mind and will of God as possibly ye can . Though ye too oft fail in the doing of it , is it the desire of your hearts and your endeavour to be as good , holy , righteous , as God would have you to be ? weaker Christians seeing many failings in their duties , much sin in their hearts , little good done in their lives , conclude they are not regenerate , they should discern and bewail that they are sanctified but in part , and pray and strive that they may be wholly . Had they not been regenerate , they could not have seen that sin which they see , nor have done duty ; and had they not been sanctified , they could not have so hated sin which they see , and so loved righteousness , as to be much troubled that they do so much of the one , so little of the other . 3. That ye may know whether you have not only gracious dispositions , but habits , the graces of the Spirit in you , Chiefly have an eye to your work , business , and employment in the world . True , Paul did not some good that he would , did do some sin that he would not ; yet he did abstain from much evil , do much good ; Who so much as he ? the weakest , poorest Saint does some good : that is not only his profession but his trade , his calling . Ye cannot but know what work you have been doing , and done since you came into the world . What good have ye done in your places and generations ? Joh. 5.28 , 29. they that should have minded things of concernment , did many frivolous things or actions that should be done , but not aright according to Gods appointment ; and many mischievous acts shall arise to condemnation ; and they which have done many and many a good act and deed , good for their kind , and the manner of their doing of them from good principles , and for right ends , shall arise to the Resurrection of life , a life in glory ; remember as much as ye can of your good actions . Try them by the Touchstone ; do you think they will abide the trial another day , at the day of judgment ? Oh that there were a heart in all of you to do all that has been desired in the sight of God! then I am sure you will. 4. Above all , try whether you have in all been upright and sincere , and righteous before God : Do you give God his due , and to men theirs , and do both as under the eye , in the sight of God ? The Formalist gives God part , not his whole due , his body , not his soul ; his cap and knee , but not his heart ; he regards not God , and God regards not him . The meer Moralist will give man his due , he either respects or fears him , but will not give God his ; he gives to God very little , if any at all ; he cares but little for God , and God as little for him . The hypocrite pretends to give both God and man their due ; carries it so as if he would have others think he doth it ; but God sees him , sees he doth all to be seen of men , nothing as in the sight of God , he hath his reward . Only the truly righteous gives ( as well as he can ) both God and man their due , and doth both as in the sight of God ; his eye is upon God , and to him God looks ; him God approves , and will accept of notwithstanding all his failings . One that is upright and sincere , is righteous before God. By these plain characters you may distinguish him from an hypocrite : 1. In general , he is one that walks with , and before God , Gen. 24.40 . & 48.15 . through his whole conversation , which way soever he goes , and every step he takes . More particularly , 1. He hath always an eye to Gods precepts , as Psal . 16.8 . He sets the Lord always before him , that he may not be moved ; so he sets Gods commands before him that he may not be mistaken or misled . So he walks in the Law of God , in his ways , Psal . 119.1 , 2 , 3 , 4 , 11 , 30.97 , 142. yea , v. 6. He has respect to all Gods commands ; when he perceives a call to duty , a command from God , immediately in the fear of God , and the strength of Christ , he sets upon the performance of it , Gal. 1.15 , 16. he stands not to confer and consult with flesh and blood , any man living , not the Apostles themselves ; they might wonder , suspect him , so disswade him from preaching , v. 13. you have been a known notorious persecutor , who dares hear , trust you ? who will believe you ? or advise him in prudence to forbear a while , till Christians were better satisfied concerning him . Hypocrites are much ruled by , they take for Doctrines and Canons the commands of men . 'T is not the Will of God , but of others , or their own will , that is the rule they walk by . Have they at any time any respect to any of Gods Commands ? They 'l pick and chuse such as they can make to suit their humour , and serve their interest and reputation . 2. To the Lords Threatnings , Gen. 49. How can I do this , saith holy Joseph , and sin against God ? If I should do it , my Master may be angry , my God much more ; Adulterers , God ( that sees them , though others should never know of it ) will judge . One that is upright , serves God with reverence and godly fear , as knowing that even our God is a consuming fire , Ps . 119.120 . Ex. 1.15 . That wicked King spake to the Midwives , his word was a Law , vers . 16. ye shall kill the male Children of the Hebrews , or lose my favour , your Office , or dye your selves , vers . 17. but they feared God , that commanded , You shall not kill , and threatned , Gen. 9.6 . if ye do , ye shall dye ; and did not as the King commanded , but as God. They saved the Children , Acts 4.17 , 18 , 19. Dan. 3.15 , 17. A real Saint fears God and the King ; an Hypocrite stands only in some awe of the Civil Magistrates and the Laws , and his fear towards God is taught by the precepts and edicts of men . Es . 29.13 . Whatever Country he lives in , he will be of the same Religion the chief Magistrate , and such as are in greatest power and authority are of ; and will change his Religion , Opinions , Practises , as the times and the Laws in force change . 3. To the Lords Promises , Psal . 119 166. on them his hopes for salvation hang : That he hopes for , and so doth Gods commands . He walks with God , because that God has promised to be his God , who is Alsufficient , to make him happy here and for ever , Gen. 15.1 . As Hypocrites fear men more than God , so they look to get more by pleasing men than God ; they look to what the World promises , to what their own hearts promise them . If they do as others , serve God , they shall get acquaintance , into credit , and gain thereby . Their care is not to serve God , but to make God and Religion to serve them ; to serve themselves of them . A Saints care is to please God , he looks for all from him , he looks on all creatures as broken Reeds , empty Cisterns , as creatures that can do him no good without God. Through the Promise , he looks on God as God , as Almighty , Alsufficient , and verily believes , since God cannot lye , that he will lay out his Almighty Power and Alsufficiency , not only for his protection , but also his temporal , spiritual , and eternal good : So he walks with ( as the Apostle renders the Word ) pleaseth God , that 's all his care . 4. To our Lords Presence , to Gods Alseeing Eye ; Pharisaical hypocrites , Matt. 6. do all to be seen of men ; Pray in Market-places , blow Trumpets when they give Alms ; their charity that fills the Bellies of some , shall fill the Ears of all . Come and see my zeal , saith Jehu ! Did ever Moses , Phinehas , or David , or any of the Lords faithful , zealous Servants say so ? No , an upright Saint delights in secret holiness , and takes infinitely more content in being and doing good , than in being known to be and do so . There 's many an Hypocrite that seems much better than he is ; and many a poor Saint that is really much better than he seems to be . At all times he doth all to be seen of God , and is much in private duty , where he can be seen only of him that sees in secret . He prepares his heart , and then , Psal . 116.14 . pays his Vows to our Lord before all his people ; yea , as Jotham , 2 Chron. 27.6 . he prepares his ways before the Lord his God , i. e. his counsels , designs , ( State-affairs ) and all his actions , as under Gods Eye , knowing God stood a spectatour overlooking him , an eye-witness observing him , a Judge that would call him to account . Paul , 2 Cor. 12.13 . spake before God in Christ , he was not as many that corrupt the Word of God , but as of sincerity , as of God , in the sight of God spake he in Christ , 2 Cor. 2.17 . So he commended himself to every mans Conscience in the sight of God , 2 Cor. 4.2 . that his care of Souls in the sight of God might appear to them , 2 Cor. 7.12 . Sincere hearers present themselves before God , Acts 10.33 . He says not , we are present before thee . Some hearers , like Simon Magus , have hearts altogether corrupt , rotten , stark naught , not in the least right with God. When he saw the Word of God prevail'd more than his Sorceries , got his Disciples from him , and his Reputation was gone , he turns , hears for company , believes also , makes such a profession , as he was Baptized ; his heart was set on the advantage he might have if he could Preach , and also procure from the Apostles the faculty of giving the Holy Ghost . Others have hearts like Amaziah , not perfect , 2 Chron. 25.2 . not perfectly sound and sincere ; such will fall away as he did , vers . 14. The Apple you find under the Tree looks well , look wishly , and you 'l perceive some specks within , and see 't is rotten at the Core. How gallantly did Joash demean himself as a Religious Prince , a zealous Reformer ! he did that which was right in the sight of the Lord , all his days , i. e. all the days of Jehoiada , all his days wherein he instructed him , 2 Chron. 24.3 . 2 Kings 12.2 . His Tutor , a godly man , had an eye to him , and upon him , and he an eye to his Tutor , a respect for him , and thence did that which for the matter of it was right in the sight of the Lord ; in a good mood was more forward and zealous in repairing the House of God than his Tutor , vers . 4.5 , 6. chides him ; but , vers . 17.18 . as soon as Jehoiada was dead , out of sight and hearing , he fe●l to his own Course and Bias again , his eye being only to the Lords people ; and the Lords Minister , though he did what was right in the sight of God , his heart was not right with God ; he took up the Religion of the fawning Princes of Judah , That was more for his turn , his interest now . But would he not repent if any of the Lords Ministers would boldly tell him of his backslidings ? No , many did , vers . 18.19 . them he regarded not . Jehoiada's own Son did , and he gave express order they should Stone him . So , many are righteou● before men , that godly Ministers , good people may have a great opinion of them ; they carry it cunningly , whilst godly Ministers , Parents , Friends , Acquaintance live ; yet are Hypocrites and gross Dissemblers before God. 5. But the occasion calls louder upon me than the time , and constrains me to be thus abrupt , ( to omit the remainder of this , and the use of consolation , which will take up another S●●eet , and may come to your view . ) There●ore stay , Sirs ; Ye that have heard Mr. Charnock Preach , yea , if there be any such here , that first gave your own selves unto the Lord , then unto him by the will of God , ye will hearken , ye will be exhorted and prevailed with . Is it ? Is it not ? I know it is , your hearts desir , to be received into the Kingdom of your Father , and be perfectly glorified : Let it be your constant care and endeavour to be found still amongst the righteous , to shine in grace , in holiness and righteousness , in light and love , faith and new obedience ; above all , in uprightne● and sincerity . Be ye righteous before God , in his All-discerning eye , not only in your own , or other mens eyes , which may soon , easily be dazed , blinded , and so deluded by you . At your leasur● weigh these Scriptures , 1 Thes . 4.1 , to 10. Luke 1.75 . and 1 Thes . 3.12 , 13. Thus ye will Embalm the Deceased , put him in the best Repository , and preserve in your minds his Remains . Ye are to eternize the name of that Reverend and Excellent Divine , your faithful Pastor , Mr. Stephen Charnock , a name of precious and eternal memory ; ye are to follow his faith , to walk in the way of righteousness : you saw how he went before you . My observation of his walking , growth , and perseverance in the way that is called Holy , makes me conclude , that he was , 1. A sincere Convert , born of the Word and Spirit , the seed of Grace and Righteousness sprang up betimes in his heart . The Deed of Gift , or rather Copy of it , which shewed his title to Heaven , I believe perished with his Books in Londons flames ; and I have forgot the particular places of Scripture , by which he was most wrought upon , which were there inserted . That it was pure Gospel is evident ( whatever any ( that heard him not ) may think or have heard of his Preaching but Morality or Metaphysicks ) in all his Sermons , Prayers , Conversation , Gospel-light appeared to each that had any thing of the spirit of discerning , and Love did abound more and more in knowledg , in all judgment and experience . How would he deeply search into , and prove things that differ ( which many others at first view would well approve of ) and allow only what he found pure and excellent , whereby he might make himself , others sincere , without offence , and to be filled with the fruits of righteousness . For this I had him in my heart , at my first acquaintance with him in Cambridge , Thirty six years since ; I found him one that , Josiah-like , had turned to the Lord with all his heart , all his soul , and all his might , and none like him ; which did more endear him to me . How had he hid the Word of God , in a fertile soyl , a good and honest heart , which made him flee youthful lusts , and Antidoted him against the infection of youthful vanities ! His Study was his Recreation ; the Law of God all his delights . Had he it not , think ye , engraven on his heart ? He was as choice , circumspect and prudent in his election of Society , as of Books to converse with ; all his delight being in such as excelled in the Divine Art of directing , furthering , and quickening him in the way to Heaven , the Love of Christ and Souls . Most choice he was of the Ministers that he would hear ; what he learnt from Books , Converse , or Sermons ( that which affected and wrought most upon him ) he prayed over till he was delivered into the form of it , and had Christ , Grace and the Spirit formed in him . True , he had been darkness , and then ( he said ) full of doubtings , fears , and grievously pestred with temptations . 'T is in the night the ugly Serpent crawls forth ; alas , he was to be trained up , as he might counsel and comfort others ; but God vouchsafed to dart such raies into his heart , as gave the light of the knowledg of the glory of God in the face , the person of Jesus Christ . So was he made light in the Lord , and believing on Christ , and God in him , filled with inward peace and comfort . 2 ly , He was a sound Believer , and oft said he esteemed his own righteousness as none at all , nor would he be found in it ; 't was impure , imperfect , defiled , stain'd like a menstruous cloth . All his desire was to be found in Christ , and arrayed with the fine linnen , clean and shining , the righteousness of the Saints . One excellency of this excellent Divine lay in his knowledg , belief of , and the soundness of his judgment , to clear unto the understanding of others fundamental Truths , viz. concerning the first Covenant , the apostacy and defection of our first Parents , ( by which term the Fathers in the Primitive times judiciously delight to delineate the fall of Adam , and ours in him . ) The first promise that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning Christ the seed of the Woman , and that before the Judiciary sentence past ; The Covenant of Redemption , the New Covenant of Grace ( which filled up the greatest room in his head , heart , meditations , prayers and discourses ) the nature of Original sin , want of original righteousness , corruption of nature , impossibility of being justified by the Law , by Works , Justification by Christ , by faith in him , the sufferings of Christ , Regeneration , &c. and the love of God in all . How oft have we found him ( as if he had lately been with Paul caught up into the third Heaven , and heard unspeakable words ) magnifying and adoring the mercy , love , and goodness of God , the freeness , and the riches of his Grace , in giving the promise before the sentence , giving Christ , righteousness and faith in him ? Oh! said he oft to this effect , the grace of God! the freeness and exceeding riches of his grace , who is rich in mercy , for his great love wherewith he hath loved us ! he was pleased to make us vessels of grace and mercy , when he might have made us vessels of wrath ! That ever the Lord should have thoughts of mercy on such sinful creatures , such vile wretches , worse than worms or Toads ! They have poyson in them , but no enmity against God. Oh that God should give his Christ for us , to us , and faith in Christ , both work it , and preserve it in us ! Yea , he was one that lived by faith , and he is gone to receive the end of it , the salvation of his soul . 3 ly , He was no Solifidian , but being sanctified in part , truly righteous : 1. Having infused habits of grace and righteousness in him , light and love , faith and hope , inclining him to walk in new obedience , and worthy of the Lord unto all pleasing . 1. Knowledg , without which the heart is not good ; he knew the grace of God in truth , and through grace had treasured up a large stock of saving , solid , practical , experimental knowledg , which furnished him with great abilities , not only to convince gain-sayers , which crept in as new lights , of their broaching old errors ; but ( wherein he did most delight ) to give knowledg and discretion to weaker Christians , and to illuminate and instruct the righteous . Many able Ministers loved to sit at his feet , for they received by one Sermon of his those instructions , which they could not get by many Books or Sermons of others . His heat and zeal for the honour of God , and the good of souls , was proportioned to his light ; he was as much a burning , as a shining light . 2 ly , As for his sparkling love , he had bowels of compassion for sinners to snatch them out of the flames , and for Saints to direct them into the love of Christ , of holiness and righteousness . — I need not speak unto you of his Preaching : How oft went he to children of light walking in darkness , to cheer and revive them with cordials , wherewith the Lord had usually refreshed him ! This great Physician of souls had great practice , and was rarely found out of his study , where he was commonly immured five days in the week , twelve hours each of those days . ( I will not say as some , to make one Sermon , I know he had other work there ) ; unless gone to visit and relieve his Patients . 3. For his Hope , he might appeal to God and say with David , Lord , I have hoped for thy salvation ; the great and glorious , the promised rewards , eternal life and glory ; and so have done thy commandment , as the righteous have ; he had hopes in his death . 'T was his longing desire , and his hopes were that he should shortly be in that sinless estate in Heaven , where there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the perfection of grace and holiness . Hypocrites fancying something they know not what of the glory and happiness of that place , I believe sometimes have desires to go to Heaven when they die , and hopes they shall go , thinking themselves too good for hell , and better than many others ; but sure they would reach and pursue more after holiness and perfection , were their desires after , and hopes for Heaven real and sincere : but as to Mr. Charnock , these gracious dispositions inclin'd him , 1 ly , To love righteousness , to cherish , countenance , and encourage holiness , and to hate iniquity , to reprove sin where he found it , thou●h in his dearest friends ( imitating his Father in Heaven , who is not only an all seeing God that espies sin where ever it is , but so holy , pure and perfect , that he hates sin where ever he finds it ) , yet his reproofs never brake the head , but heal'd the heart , went down smoothly like precious oyl , being compounded of such ingredients , much Christian meekness , prudence , compassion , love as well as zeal . Yea , 2. Grace in the heart set his hands at work , the work of righteousness , made him only mind that work , and so much abound in it . Should you bring me many eminent Saints , choice Ministers , yet I believe I may say without adulation , Mr. Charnock did labour more than them all . I am sure ( though I do not particularize them ) his works will be had in remembrance , and praise him in the gates . So I question not but the Lord did accept him , 3 ly , As Righteous in his own eye ; though I say , it may be you observed some failings in him . That which I wishly looked for , and am perswaded I found in him ; ( for so far as 't is in man to judg , it seemed to me the most sparkling Jewel in the Crown of Glory which he wore upon his head ) was sincerity ; he would give God his own , himself , soul and body a living and an acceptable sacrifice , his whole heart , his life , which he spent in the service of God , and of the faith of his people , ( I remember ( if I mistake not ) something he reply'd to one that told him , If he studied so much , 't would cost him his life ; to this effect . Why ! it cost Christ his life to redeem and save me ▪ ) His time , which he husbanded best to that end ; his Talents , Parts , Gifts and Graces . He was careful to watch over his heart , that he knew too well to trust , and against spiritual pride . 'T was apparent he had frequently been with God in the Mount especially at Sacram●nt-seasons ( when Christ is as it were transfigured , lively crucified before his people , and looks with a most amiable countenance , white and ruddy ) his face then , and after his conversation , shone in hol●n●ss ; yet such was his humility , he himself took no notice of it , though others did observe it with admiration ; he would adhere to Christ , observe his Ordinances according to his prescription . And his main care was always to worship God in spirit and in truth . 2 ly , As to himself he watched and kept his garments , as he kept himself unspotted from the world . 3 ly He gave others their due ; one instance whereof , he was a Preacher of Righteousness . He , or rather Christ in him by the blessed Spirit preached in season and out of season , sometimes to such as would not be perswaded . But , 4 ly , Especially to his Flock , whether many others came flocking like Doves unto the windows , that he might better fulfill this righteousness of his Office. He did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as Plato affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rather as the Apostle exhorts , he did study to be quiet , and to mind and do his own business ; and all his care was to work out the salvation of himself , and of his people . Indeed not long after he had received light himself , when the Lord by his blessing on his endeavours had qualified him for it , such , such was his love , he gave forth light unto others , inviting them , and saying , Come and see Jesus . 1. In Southwark , where seven or eight in that little time Providence continued him there , owned their conversion under God to his Ministry , and were the seal and Letters Testimonial thereof . Then in the University of Oxford and adjacent parts . After in Dublin , where it might be said of his , as it was of the Lords preaching in the land of Zebulon , The people which sat in darkness saw great light : and to them which sat in the region of the shadow of death light sprang up . And lastly , in this great City , where his sphere being not spacious enough for so great a light , was enlarged . Here he intended to have given forth a compleat body of Divinity ; but alas ! after he had demonstrated the Being and Existence of God , this Sun set before he had gone over half of his transcendent Excellencies and Perf●ctions . The last subject he treated on and finished , was the Patience of God. He was looking what to say next of the Mercy , Grace and Goodness of God , which he is gone to see and to admire ; for he found that which he most looked and longed for , The mercy of our Lord Jesus unto eternal life in heaven , where he shines now . Indeed all the while he was upon the Attributes of God , he moved with that extraordinary strength and celerity , 't was an argument of his near approach unto his center , his everlosting Rest ; and if it be true , as some say , that the Soul doth prominere in Morte , his words were too true Predictions , and from his Soul , when he said that concerning Divine patience would be his last Sermon , which the Lord grant may prove Salvation to all that heard him . Let me advise you , dry your eyes , he is translated to Heaven to shine forth . Here your Timothy was something obscured by manifold infirmities , a crazy Body , weak Eyes , one dark , the other dim ; a Hand that would shake sometimes , an infirm Stomack , an aking Head , a fugitive memory , which after it had failed him sometimes , he would never trust again ; but verbatim , pen'd and read all his Notes ; whereas till of late years , in Preaching he never look'd within them : more by a little Passion or choler , which through grace he turned into the right channel : most of all by foul and false Aspersions cast upon him , as if he was Melancholly , Reserv'd , Unsociable ; to which , all his acquaintance will give a character of him diametrically opposite . How cheerful , free , loving , sweet-disposition'd was he in all Companies where he could take delight ! He was their Love , their Delights . Well , your Stephen has seen the Glory of God , and Jesus at his right hand , in the Glory of the Father , and now he shines forth as a Star , as the Sun it self for ever and ever . I know it , the Word of God is Truth , They that turn many to righteousness , shall shine as the stars for ever , Dan. 12.3 . As a Learned Rabbin comments upon the Words , They that in their life-time followed the righteousness of God , and were the adjuvant causes to make others to work and do righteousness , shall attain to a more eminent degree of light and glory from the brightness of the Shechinah , or the Divine Presence , and their faces shall shine as the face of Moses did , when he had been long fed with , and lived upon the Divine-light , and that for ever ; for they shall sin no more , as here , as oft as they sinned , they lost degrees of the excellency of their dignity ; but shall with an absolute perfection be made perfect : Then also , whatever did let and oppress their shining forth , viz. the Captivity ( we may say Temptations to sin , or their being in part carnal and sold under sin ) Satan , and the evil figment , or remainders of corruption shall cease . And you know that your Sun which is now set , did follow after holiness , and rejoyced as a strong man , a Giant to run that race ; the light of his Doctrine was pure , perfect , sure , right , enlightning the eyes , converting the soul , making wise the simple , and rejoycing the heart . Your Teacher was , though not a perfect man , a perfect Minister , thorowly accomplish'd by the Spirit and the Word of Truth , the Old and New Testament ( I never in all my life knew any that had attained near unto that skill he he had in both their Originals , except Mr. Thomas Cawton ) unto all those four good works of the Ministry , 2 Tim. 3.16 . 1. Doctrine , i. e. clearly to Expound , 1. the Promise , the Covenant of Grace , the Gospel . 2. The Law , and so to Preach over the Apostles whole System of Divinity , Faith and Love , which is in Christ . In this which is the only true Divinity , he was a most judicious , solid and sound Divine . As for , 2. Reproof ; he was an able and an Orthodox Divine , a Professor in Divinity , able to convince of every sin , to refute every error , to demonstrate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of each Antichristian , or other false opinion . 3. For correction and restauration of any that through infirmity or temptation had fallen into sin to the wounding of his Conscience , he was an excellent Casuist , a most experimental Preacher , a most discreet and experienced Divine . 4. For instruction in righteousness ; he knew the way to Heaven , and how to conduct and take his Hearers along with him . He was a most Powerful and Practical Preacher . He was so , but now he is not . He is not so to you . — All that I speak , I see doth but renew your grief : but moderate your sorrows ; Yea , sorrow not . Read what Dr. Bates in his Funeral-Sermon on Dr. Manton cites out of Chrysostom , pag. 47. yea , read the Text , 1 Thes . 3. from v. 13. to the end . Mr. Charnock his soul is gone , his body will be raised to be for ever with the Lord. You 'l say you weep for your selves : truly , well you may ; yet think not because he hath left you , that you are left of God. I own it , your loss is so great that it cannot be repaired but by God himself . Continue in Prayers , that God would please to raise you up a Pastor , by whose Ministry you may be called more and more effectually to the obtaining of the Glory of our Lord Jesus Christ. Were I to speak to Mr. Charnock's people , I should beg of them to be most circumspect and prudent in calling one to establish you ; if they could meet with , to chuse such a one as he was , a powerful Preacher , a good Casuist , a judicious Divine , a Doctor , yea , Professor in Divinity . I know not what more to advise ; pray I will , since a Chariot of fire hath parted Mr. Charnock and you , that a double portion of his Spirit may be , and rest on him whom the Lord shall chuse , and direct you to pitch upon , to succeed him , that whilst you are crying , my Father ! my Father ! the Chariots of Israel , and the Horsemen thereof ! the enemy may not pursue your Souls , break in upon , rout , scatter and divide , and so ruine you and your Congregation . Amen! Amen! FINIS . Notes, typically marginal, from the original text Notes for div A46911-e300 Pictores P. Ichram absolutámq faciem rarò nis in pejus effingunt . Plin. sec . lib. 5. c. 10. Notes for div A46911-e660 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stumbling-blocks , Traps . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only as Justin , and Gr. Nyssen cite it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . G Nazian . Orat. 1● . Rom. 3.10 , &c. Splendida peccata . Gataker renders glittering slips . See Articles of the Church of England , Art. 11. Christi justitia in justificatione fidelibus imputatur quatenus eju● merito justi coram Deo reputamur . Ames . Med. Theol. lib. 1. c. 27. th . 12. Hanc Dei justitiam quam donat gratia sine meritis nesciunt illi qui suam justitiam volunt constituere & ideo justitiae Dei qui Christus est , non sunt subjecti , in quâ justitia est multa multitudo dulcedinis Dei , propter quam dicitur gustate & videte , quam dulcis est Dominus . Aug. de Civ . Dei , l. 21. c. 24. Disc . of Justific . p. 7. 2 Cor. 5.21 . — In quantum viget in nobis quod ex Deo nati sumus , ex fide viventes justi sumus , in quantum aut . relliquias ex Adam trahimus , sine peccato non sumus . — Nec tamen ex hoc desinimus esse justi cum ex affectu tenemus sanctitatem . Aug. Ep. 50. Denominatione ex meliori parte quat . Opponuntur hominibus carnalibus , in quibus nullum est semen inchoatae justitiae , nullus conatus piae vitae , nullum studium sanctitatis , Doctos appellamus bonis literis initiatos & incumbentes opponendo eos rusticis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Daven . Disp . de hab . Just . 2. 3. Ab ipso habituali proposito & amore justitiae In est omnibus renatis hoc propositum haec voluntas tribuendi quod suum est Deo & proximo quamvis vitiosa concupiscentia in contrariam partem sub inde eos trabat . Daven . Ibid. Praeter operationem Dei , quae nos i●loneos reddit mutando ac regenerando requiritur misericors Dei acceptatio , quae tegat infirmitates nostras & conatus imbecilles reputet pro perfectâ obedientiâ , ut nil in nobis boni esset , ni renovati essemus operatione Divinâ , ita nihili essent renovatorum opera , ad participationem hereditatis coelestis , nisi a pater indulgentissimo propter Christum supra condignum aestimarentur . Daven . in Col. c. 1. v. 12. Retinens veri cultus — Justus fide credens verbo Dei de mundo per dendo & servanda sua-posteritate , & de semine mulieris . Munst . Quaen . justitia est quae ipsum hominem Deo vero tollit , & immundis spiritibus subdit ? hoccine est suum cuique distribuere ? Aug. de Civ . Dei. l. 19. c. 21. Vid. Pisc . Justitiam officii , particularem . i. e opus Ministeriis unius cujusque . Scult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rarò solent ingenia insigniter foelicia robusta sortiri corpora Deo dispensante ita ut quod Animi viribus Additum est , corporis de●ra●atur . Erasm . Praefat . ad August . opera . Scriptor sapientiae loquens de justis — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Grot. in Mat. 13.43 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , walketh , advanceth , Pro. 4.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Acutissimè christianus Philosopho interroganti ubi Deu● esset respondit● Dic tu priùs 〈◊〉 Philosophe ubi● non sit . Alcnin● l. 2. de Trin. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellens sensibile destruit sensum . Quidistan beatitudine falsiu● aut fallacius , ubi nos futuros miseros aut in summâ veritatis luce nesciamus , aut in summâ faelicitatis apice timeamus ? Aust . de Civ . Dei , lib. 12. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●achiad in ●an . 12.3 . ●ost illam po●li liberatio●m per An●chi mortem , expetenda etiam erit alia multò illustrior , quam Michaelis , i. e. Christi interventu as●uemur , ita tamen ut calamitatis gravissimae praecedant , Mat. 24. quas resurrectio beata excipiat . ●mpereur in loc . Arist . Meteor lib. 1. c. 3. telleth the Stars . Quanto quis● acutius cas 〈◊〉 turtur tantò plures videt unde & acerrimè cernent●bus aliquas oc●cultas esse me●rito existimatur . Aug. de Civ . Dei , lib 16. Non crimen Phoebus , noctu● crimen habet . Gloria à Deo ●donanda . Pisc . Coelestis est Terrenae hareditatis dissimil●ima Terrenan . quo inter plu●es distribui●ur , eò minus à singulis possidetur , regnum coeleste in solidum possidetur ab inumeris sanctis , ita ut numerus participantium nihil obstet perfectissimae & p●enissim●e participationi singulorum . Dav. in Col. 1.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assumi dicitur qui in co●sortium adju● gitur recept● est nimirum coelum unde venerat . Erasmus . Praemium vi●tutis erit ipse qui virtutem dedit , qui sei● sum quo meli● & majus nihil esse possit eg● ero illorum Deus , i. e. eg● ero unde sat entur , ego e● quae cunque ab hominibus ho●nestè de syderantur & vi & salus , & v●ctus , & copi● & gloria , & honor , & pax , & omnia bona . Aug. Conf. l. 9. c. 13. Heb. 10.7 , 8. Phil. 2.8 , 9 , 10. vid. Zanch. in locum . Non dicit Templa ut significet ita singulos esse Dei Templa , ut tamen omnes ●num Dei Templum constitu●ant . Estius in loc . Nec coelum aut Christus patitur hyperbolen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist . Eth. ad Nicom . l. 5. c. 1. Psal . 16.3 . Vt sit in nobis boni scintilla minima requiritur Dei potentia in operando , ut illud bonum qualecunque idoneos nos faciat ut reputemur interfilios ac haeredes regni requiritur paterna clementia in acceptando . Daven . in Col. 1.12 . Quisquis tibi numerat merita sua , quid tibi enumerat nisi munera sua . Aug. Conf. l. 9. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without horns . Tit. 3. ● . Burroughs , Moses his Choice , p. 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. Orat. 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 1. Nec Beatitud● esset si certu● non haberent s● ibi semper fu●turos nec vita● aeterna si mort● finiretur Lud Viv. in Aug. de Civ . Dei. lib. 12. c. 19 If in Heavens outward Court such Beauty be , VVhat is the glory which the Saints do see ! Herbert . Vbi nulla crea●tura est cujus mutabilibus motibus tempo●ra perarantur tempora omnin● esse non possunt . Aug. d● Civ . Dei , l. 12 ▪ c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vid. Beza & Dicks in loc . Nubecula est & citò praetor ibit . Athan. Gen. 47.9 . Cant. 1.6 . Lam. 3.2 . Mic. 7.8 , 9 , 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haec distantia praemiorum atque paenarum justos dirimens ab injustis quae sub isto sole in hujus vitae vanitate non cernitur quando , sub illo sole justitiae in illius vitae manifestatione clarebit tunc profecto erit judicium quale nunquam suit Aug de Civ . Dei , l 20. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theod. Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derelinguen●tes , verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part sensu habemus , Ja● 1.21 . Grot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est consilia arcana communicare , & in sinum amicorum effunder Budaeus . ●atia haec di●na eò in ●nditur electis 〈◊〉 peragant ●iones ordi●tas in finem ●ae eternae , ●quinas , Qu. ●isput . de Virt. ●t . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is oppo● to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vbi homo Deo non servit , quid in eo putandum est esse justitiae . Aug. de Civ . Dei. A real Sain● is one well known , not to the World , to God alone . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c ▪ G. Nyssen , or de vito . S. P ▪ Ephrem . Syri● Da Pulchra Laverna , Fallere da Justum , ●anctumq , vide●i , Horat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Strom. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex Adm. ad Gent. p. 167 Psal . 119 . 16● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Al. l. 6. ● . 667. R. J. Jachiades in Dan. 12.3 . cum Version . Constant . ●empereur . The Credenda & Agenda . 2 Tim. 1.13 . 
A46992	----	Comfortable words to afflicted consciences together with a short advice to ministers how to handle them : and also Mansio Christiana, or, The Christians mansion-house, being a sermon preached on the Lords-day, 7th Feb., Anno Dom. 1668 at the funeral of Mrs. Martha Walmisley, the wife of Mr. Charles Walmisley, minister of Chesham magna in the county of Bucks / by William Jole ... Jole, William, d. ca. 1702. 1671 Approx. 122 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A46992 Wing J887 ESTC R8442 12327816 ocm 12327816 59581 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46992) Transcribed from: (Early English Books Online ; image set 59581) Images scanned from microfilm: (Early English books, 1641-1700 ; 189:2) Comfortable words to afflicted consciences together with a short advice to ministers how to handle them : and also Mansio Christiana, or, The Christians mansion-house, being a sermon preached on the Lords-day, 7th Feb., Anno Dom. 1668 at the funeral of Mrs. Martha Walmisley, the wife of Mr. Charles Walmisley, minister of Chesham magna in the county of Bucks / by William Jole ... Jole, William, d. ca. 1702. [6], 120 [i.e. 134] p. Printed by John Winter for Samuel Homes ..., London : 1671. Title on p. 41: Necessary advice to ministers how to handle aflicted consciences. Reproduction of original in Harvard University Libraries. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Walmisley, Martha, d. 1668. Sermons, English. Funeral sermons. Conscience -- Religious aspects -- Early works to 1800. Mercy -- Sermons. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-06 Jonathan Blaney Sampled and proofread 2003-06 Jonathan Blaney Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion COMFORTABLE WORDS To Afflicted Consciences : Together with a Short Advice to Ministers how to handle them . And also , MANSIO CHRISTIANA , Or the Christians Mansion-House . Being a SERMON Preached on the Lords-Day , 7th . Feb. Anno Dom. 1668. at the Funeral of M rs . MARTHA WALMISLEY the Wife of M r. Charles Walmisley . Minister of Chesham magna in the County of Bucks . By WILLIAM IOLE . Minister of Sarrett in the County of Hertford . London , Printed by Iohn Winter for Samuel Homes , at the Sign of S. Paul in Little Britain . Anno Dom. 1671. To the READER . IF the matter be sound and seasonable , rest contented , and look not for any Rhetorical expressions : These Sermons would gladly stoop to the weakest capacities ; we like the Receipt if it be proper for the Distemper , fainting Spirits will find but cold comfort from strong Lines and elegancy of Phrases ; afflicted Consciences can gather but little sweetness from the Flowers of Rhetorick ; the virtue of a Cordial doth not lie in the cup in which it is presented , but in the goodness of the Ingredients ; we value the Meat more than the Garnishes about the Dish ; if the Meat be savory , do not sleight it because it is not served up in a silver Dish ; And beware that you do not say as some are apt to say , ●at this day the world even surfeits by Books of this nature ) We think there is safet● in the multitude of Counsellors for our Po●●●ick and Civil State. How ●●mberless are the Books and Re●●●pts , yea , the Physitian for o●r bodies grown , yet w●o says ( we have too many ? ) and y●t so foolish are we to thi●k , that in the distempers and unsettled cases of our Souls , we may have too many Books , too many Counsellors , too many Physitians , too many Directions . I will add but this : Oft times a poor countrey Physitian does good , where many great Doctors , either overlook or neglect . As a Woman that was in a despairing condition , propos●d the doubts , and gave the first occasion of Preaching this matter ; so the desire of some other Women hath now occasioned the Printing it , and for their sakes I have purposely avoided any Phrases that might seem dark or difficult ; Let not the whole despise that which is prepared for the sick , nor let the strong censure what was intended for the weak . Vale. Psalm 88 , Ver. 6. Thou hast laid me in the lowest Pit , in Darkness , in the Deeps . THis Psalm fully answers the Title given to it , ( a Psalm containing a grievous Complaint ) but the occasion of it is doubtful : Some rerefer it to the Babylonish Captivity , because that is the lowest condition that the Church can be brought unto in this world , and so Figuratively may be called the lowest Pit ; but others more properly make it relate only to Heman's own private condition : Some expound it of his outward afflictions , or of some sharp fit of sickness that brought him nigh to Death , which occasioned those expressions , My life dr●●eth nigh to the Grave , I am as a man that hath no st●ength . Ver. 3 , 4. But methinks there are many expressions that must rather be interpreted of a wounded Spirit lying un●e● the apprehensions of Gods wrath . Surely if there h●d been nothing but outward afflictions , we should no● have h●ard such deep expressions of inward sorrow , the complain● would not have been so mou●nful as now it is ; And therefore I rather accep● of their Interpretation , who understand the 5. Ver. to be the words of one that is ready to despair ; ( free among the dead ) as if he should say , the Die is cast as to my Eternal estate , there is no hope of Mercy for me , and then this Text doth second it , ( Thou hast laid me in the lowest Pit , in Darkness , in the Deeps ) namely as to mine own sense and apprehension . I look upon my condition as d●sperate as one that is condemned to eternal darkn●ss , as if my name were ent●●● among that cursed crue already , as if I were ready to drop into ●●at deep and bottomless pi● of darkne●s ; and so the 7 th . Ver. seems to bear the same part . Thy wrath byeth hard up●n me . I am under such dreadful apprehensions of wrath , and have so little hope of mercy , that I look o● my self as only not in Hell , and also the 15 th . Ver. While I suffer thy Terrors I am distracted He doth not mean a distraction of madness , but a distraction of the mind , of one that was in doubt what would be●ome of his Soul for ever ? I am hampered in such endless doubting that I am even like a distracted person : For division of the words here is , 1. an Act , Laid . 2. the Subject , Me. 3. the Agent , Thou . Lastly , the place where . In the lowest Pit , in the Darkness , in the Deeps . Note by the way , that Heman was one of the holyest and wisest men of his time : And now the Doctrine I shall offer is this ; That the dearest of Gods Children may think themselves in a state of Damnation . David is a full instance to confirm this Doctrine , 51 Psal. 11 , 12. Cast me not away from thy presence , and take not thy ●oly Spirit from ●e , restore ●nto me the joy of thy Salvation . David had lost the comfortable sense and feeling of Gods love , and began highly to question his Salvation , Asaph also , 77 Psalm 7 , 8 , 9. shews what a great conflict he had with diffidence . Will the Lord cast off for ever ? will he be favourable no more ? is his mercy clean gone ? hath God forgotten to be gracious ? hath he in anger shut up his tender Mercies ? And so Heman here in the Text ; Thou hast laid me in the lowest Pit , &c. 1. Because the Spirit of Bondage always goes before the Spirit of Adoption ; God doth break and bruise the Souls of his Servants , before he doth bind up and heal them ; He makes the Sinner to hear the terrible voice of the Law , before he hears the comfortable voice of the Gospel ; He throughly convinceth us of Sin , and mak●s us sensible of the odious and defiling nature of it , before he makes us apprehend Christ as a Saviour to procure us a pardon for it ; God makes us see and feel our selves lost , utterly lost , even in a state of Dam●ation , before he give us any lively hope of Salvation . All that are brought into Heaven at last , are brought near Hell-gates at first ; I do not mean all universally , but generally , the greatest part of those that are saved , apprehend themselves for a time to be damned ; the Spi●i● of Bondage worketh fear and horror ; A malefac●or , whose Conscience within , and the Witnesses without , convince of Murder , when he h●ars the Sentence passed against him , and sees the Fetters on his legs , and himself thrust into the Dungeon , he knows that Execution follows ; what fear and horror must needs seize on such a condenmed person , ( unless he be a despera●e Rogue ? ) That poor Soul that is convinced of Murdering the Lord of Life , and of many thousand Sins against God , and heareth his Sentence of condemna ion read out of the word of God , and sees the Fetters on its Soul , ( namely the terror of Consc●ence , ) and Satan standingready to to●ment him , & finds himself already in danger of despair , what fear and horror must needs surprize such a poor Soul ? this is that which makes so many under the Spirit of Bondage , to fear that God will cast them off for ever , and to complain as though they were in Hell already . And questionless , the great torment and mis●rie of a wounded Spiri● hath been the reason that made any so bold to say , That there is no Hell but that of Conscience . The Apostles words Rom. 8. 15. For ye have not received the Spirit of Bondage again to fear , do imply , that all the Elect undergo the terrors of the Spirit of Bondage , before they receive the Spirit of Adoption . 2 Reason is , because God may , and often doth leave his Children for some time , under Spiritual des●rtion . Many pretious Servants of God lie in the Little-ease of an afflicted Conscience a great while ; If Christ complain as if God had forsaken Him , it is no wonder to hear a Christian complain of being forsaken . It is ●eported of one who lay in a despairing condition 12 years ; and some think that Heman lay in that comfortless condition above threescore years , guessing from the age of his life when he spake those words , Ver. 15. From my youth up while I suffer thy terrors I am distracted . The Lord may forsake his Children for a little moment , ( and though it be as long as they live , yet it is but a moment compared with Eternity ) but Reprobates are forsaken for ever . 3. A Child of God may relapse into some Sin which he had repented of , and that may cause terror of Conscience ; God Redeemed , and brought up Israel out of Egypt , but they would go back into Egypt again , Num. 14. ver . 4. and this foolish attempt caused God to forsake them for a long time . Christ hath Redeemed us from Sin ▪ and though the Christian have r●pented of Sin , yet many times he hath thoughts of going back , and sometimes doth relapse into some Sin formerly repented of ; And it is just with God to fright him out of such wicked attempt by the terrors of Conscience ; If God shoot terrours into the Soul , they will stick fast , and make us go heavily , if God set our ●ins in order before us , He can make the sense of Sin to be more painful then the most acute disease , whether Stone or Srrangury : Wracks and Strapadoes are but ●asie punishments to the wracking of Conscience ; to set out the misery of such a condition , the Scripture tells us , The Spirit of a man may bear his infirmities , but a wounded Spirit who can bear ● 18 Prov. 14. The courage and strength of body may wrestle with a Disease , but the trouble of mind is insuperable and insupportable ; the grief of the Soul , is the Soul of grief . If we see the fits of an Ague so easily master the greatest Spirits , and make them quiver and quake in a cold fit , and burn and be distempered in a hot fit ; if a Disease can so punish the Bodie , then what terrours can the Almighty dart into the Soul , even to make our very knees to shake as Belshazzar's did when he saw the Hand-writing against him ; and for the ●ame reasons which occasioned h●s trembling , namely , because it was a hand from God ; and because the writings mentioned the loss of his Kingdom . A wounded Conscience is the more filled with horror , because the writing is from God , and it doth threaten the loss of the Kingdom of Heaven . What Consternation was there , what sad thoughts , during the time of that devouring Fire in London ? O then , when the Soul looks on God as a consuming fire , and thinks it shall dwell with everlasting burnings , what horror and disquiet must it needs be seized with ? Usually God dealeth with obstinate Sinners , as Men deal with sturdy Rogues , ( put heavier Irons upon them , and give them severer punishment ) the more we load our Consciences with Sin , the more God loads us with terrors of Conscience , and so gives us sour sauce for the seeming sweet-meats of Sin ; If we have been great and notorious sinners , God may chastise us with Scorpions . Manasseh was a great sinner , and it is said ( he was taken among the Thorns , and bound in Fetters , in the 2 Chron. 33. chap. 11. Ver. The more we have delighted in any sin , the more it will torment conscience when God reckoneth with us for it : Paul a refractory Persecutor , was strucken to the ground when God converted him . 4. Reason why a child of God may think himself damned for a time , is , because the wisdom of God bringeth much good out of this evil ▪ this will make us more highly to prize both our Redeemer and our Redemption too : How sweet and comfortable is the sight of a Pardon to a condemned person ? Ho wpretious is a glimpse of Christ's love in any promise to a sinner condemned in his own Conscience ? How comfortable is the thought of Christ to Justi●ie , unto those Souls that are ready to be swallowed up of Despair ? what love , what thankfulness will such a sight beget in such a Soul ? How thankful were the famishing Egyptians to Iosep● 47 Gen. 25. Thou hast saved our Lives ( though they exchanged their Land for Bread , ) Then what thanks is due to Jesus Christ who saveth our Souls freely ? 2. This good ariseth from this evil of an afflicted Conscience , that it will mightily increase our hatred of Sin ; This is one of Gods great designs in breaking our bones for sin , that he may break our Souls from sin ▪ Invite a Christian that hath lain long in the stocks of the Law , to commit any of his former sins , will he not answer , ( I will not buy Repentance at so dear a rate ? ) had your Soul been so long broken on the wheel of Conscience as mine hath been , had you so long carried in your bosom the burning coals of an accusing Conscience ; had you been thus scorched with the flames of Hell , surely , like the burnt Child you would dread the fire more , you would not dare to add sin to sin , and heap up more wrath . 3. We are made to Pray more earnestly ; the Prisoner at the Bar begs heartily because he is begging for life ; A self-condemned sinner prayes heartily , because he is begging for the life of his soul. 4. The terrors of Conscience will make us more humble and compassionate all our days , pride will not so easily breed in this bitter wood , the Worm takes the sweetest wood soonest , the Wormwood of Conscience kills pride . 5. Gods breaking and bruising is in order to a perfect cure , The last reason why a child of God may think himself damned : it may arise either from a neglect of a serious examination of our condition , or from a melancholy temper which contributes very much to such despairing thoughts . Who hath not either read or heard what strange conceits melancholy hath caused some to have of their bodies ? some fancying themselves to be a Fourm , and that every one would sit on them ; others thinking themselves to be a Glass , and that every thing would break them ; or to be like Nebuchadnezar , to have the Soul of a Beast , and to eat grass like a Beast , ( which some say was but a strange effect of a strong melancholy , ) even such strange apprehensions may melancholy christians have of their Souls , insomuch that many christians have thought themselves to be in H●ll , and for a long time have led most uncomfortable lives by that fearful expectation of of wrath and ●iery indignation to devour them . Application is , 1. For Information , We must not censure those too hardly that lie under a Spirit of Bondage ; those are not damned that may think themselves in a damned state , the new birth hath grievous pangs and throes ; those whose sin is ever before their faces , must needs cry out of a heavy burthen of wrath . Before this Spirit of Bondage , we are like Issachar , who is called a strong Ass couching under two Burthens , Gen. 49. Ver. 14. We have a burthen of guilt , and a burthen of wrath , and yet we are not sensible of either ; but the Spirit of Bondage shews the intolerable burthen of sin . That I may endeavour to speak something to afflicted Consciences , Although you say a Spirit of Bondage is a woful condition , yet I assure you your condition was much worse before you came under this Spirit of Bondage . To be hardned in Sin , is a worse condition , then to be thus harrased by Conscience for Sin ; to be bold to commit sin , is far worse then to be bruised for sin committed : you are in a great deal worse condition then all Hypocrites that go quietly to Hell ; How many thousand in the world that are guilty of the same sins you complain of , and yet are senseless as stones ? It is good to hear christians roar in the sense of sin : to hear a man that is bruised with a fal sensibly complain , and tell where his pain lies , is a good sign that there is hopes of his recovery : It is the same in a Christian , to complain of sin , and cry out in the fear of that wrath due to sin , is a good sign that Conscience is alive , that Conscience is awake . A seared Conscience is far worse than an afflicted Conscience ; a senseless condition is the very worst conditions : if you rightly consider , you have cause to bless God for a Spirit of Bondage , that while many millions are riding Post to Hell , God hath stopt you that were running the same Road ; Remember therefore for your comfort , that many have been lead to the place of Execution , and have stood with the rope about their necks , having the sentence of death in themselves , and yet have been pardoned after so great a fright ; Many christians are dealt with after the same manner ; God may leave them a long while in the Jaylors custody , in fear of eternal Execution , ( I mean buffe●ed by Satan under temptations to despair ) and yet God may come in with a Pardon at last , only he intends to fright us from sin by this means for the future . I have heard of one whose friends had got him a Pardon , and yet suffered him to be lead to the place of Execution , to make him be more afraid of lewd courses for the future : There may be a Pardon for us in Gods hand , and yet it may not so presently be given into our hand ; Nay , if you have been very long under a Spirit of Bondage , though God give a Pardon into your hand , yet you may not be able to read it , ( being under the dread of Exe●ution ) Many now living besides me , may remember a man in Oxford , that was to draw Lots for his life , and he ●rew that paper wherein was writt ( Live , ) but he was so possess●d by fear of death , that he threw it away , supposing that he was to die , until some that stood nigh him read his Lott , and told him that was to live ▪ so it may fare with an afflicted Conscience , God may write ( Live , ) and yet the fear of Hell may so far stupify the Soul , that it may not be able to read the writing ; In case of temptation it is safest to let some other Christian read the writing for us , to let other Christians judge of our condition . Remember therefore , that you were under Satans Bondage , before you were under the Spirit of Bondage ; it is much better to be Gods Prisoner , than Satans , a man hardned in sin , is a Prisoner without hope ; but a man bruised for Sin , is a Prisoner of hope ; and though this terrifying work of a troubled Conscie●ce be not Grace , yet it is in order ●nto Grace , all those terrours that do not end in final despair , are still in order to Conversion , and the deep●r God cutts and launces the Soul , the sooner it will be healed again . It is a great comfort to a Patient to hear that there is good hopes of his recovery , although he be still kept in the Chirurg●ons hands , or though they tell him it will be a very long cure , the hope of cure revives him , although he may endure much misery before the cure be perfected ; It is a great comfort to a Travailer to hear that he is in his right way , although he may pass through many dirty lanes and rugged paths , and perhaps may be set upon by Robbers : although the way be tedious and dangerous , yet this bears him up , it is the right way , and will bring him to his journeys end at last . Although the way which the Spirit useth , seem a tedious and unpleasant way , yet it is the right way to Heaven ; and though you may think you are kept long in a course of Spiritual Physick , yet the hope of a perfect cure at last , may keep you from despair . And here it w●ll be needful to answer some Objections which troubled Consciences make . Alas you speak all this while to a wrong party : I have no Grace , and therefore there is no hope for me . Answer , 1. It is a happy turn that you see the want of Grace . 2. It is well that you are made desirous to have Grace ; these are good steps towards Grace . Answer , 2. To have Grace is one thing , and to know that we have Grace is another ; that Ioseph liveth is one thing , and that Iacob knows that Ioseph liveth , is quite another thing , for Iacob thought he had been torn in pieces by some wilde beast , and made a solemn mourning for him , Gen. 34. Ver. 34 , 35. In the obscurity of a winters night all the Wares remain in the Shop , but we see them not except we have a Candle , or tarry till day appear again ; There may be Grace in the heart and we not discern it ; commonly those that say they have no Grace , have more Grace then those that so confidently proclaim themselves to be Citizens of Heaven . 2 Objection . But can such a wretch as I expect Grace , that have spent so many years in sinful courses , and have sinned so desperately as I have done ? Answer . God s●ith , That if we condemn our selves here , we shall not be condemned hereafter , 1 Cor. 11. chap. 31. ver . Pre-judging of thy self is a good sign that God is fitting thee for mercy . Although such is the froward disposition of men , that repeated affronts breed an irreconcileable alienation in our hearts ; Yet so infinitely is Gods mercy , that he called upon Iudah to return to him , after he had played the Harlot with many lovers , Ierem. 3. ver . 1. And in the 12 ver . God bids back●●●ding Israel to return , and in the 55 Isa● . ver . 7. God promiseth mercy to the wicked and unrighteous man ; And because the poor self-condemning sinner says he hath abundance of sin , therefore God says that he will abundantly pardon , not only those that are sinners in their own reckoning , but even those whose lewd lives have deserved the name of wicked and unrighteous ; yet let them return to me says God and they shall be pardoned ; no matter how desperate we think our condition to be , if Christ undertake the cure , if he be our Physitian . Nay , if we believe that Christ is now in Heaven , who had the sins of all the world laid on his back when he was on Earth , we may the more easily believe Gods readiness to pardon the greatest sinner , and also Christs merit to be able to answer for the greatest fins . A 3 Objection . But F●ith and Repentance are the conditions of Pardon ; but I cannot believe , nor repent , and he that belie●veth not is condemned already , Iohn 3. ver . 1S . Ans. That Scripture speaks of a final unbelief , ●e that dies in unbelief ; To be earnest with God for Faith , is a sign of some Faith ; that man , Mark 9. ver . 24. Lord I believe , help thou my unbelief . He did not say , I can , or I cannot believe , but Lord I desire to believe , and I believe that thou canst help my unbelief : Our Saviour seems to say unto troubled Consciences , as he said to the blind man , Matt. 9. ver . 28. Do ye believe that I am able to do this ? and they said , yea Lord , then says Christ , according to your Faith be it unto you ; here was Faith enough to fit them for a cure . And for Repentance , Christ is exalted to give Repentance , and Remission of sins , Acts 5. ver . 31. Since you know that you cannot believe , nor Repent , pray unto Christ , and He will enable you : Peter denyed his Master thrice , and yet Christ looked back upon him , and recovered him again ; Let the greatest sinners look unto him , and they shall be pardoned . Take heed of Cain's unbelief , My sin is greater than I can bear ; Or as the Note in the Margent of the Bible , is greater than may be forgiven : He did not say so , because it was so ; but it proved to be so , because he said so : Unbelief makes sin unpardonable . No sin can damn the Soul , if final Unbelief be not added to it ; And this made St. Austin say , Thou lyest Cain , for the Mercy of God is far greater than the greatest sin . You say you do not repent ; Pray tell me , is sin your solace or your sorrow ? doth it make you mery , or doth it make you mourn ? do you love Sin , or do you loath Sin ? is it that evil which you allow , or that evil which you allow no● ? Paul was a true Penitent even when he complained of a Body of Sin , a Law in his Members , which made him do the evil which he hated . Rom. 7. ver . 15. — 19. compared , it shews you do repent ; Seeing that God hath made you so sensibly to bewail your impenitency ; Therefore look unto Christ whom the Father hath exalted to give Repentance , and Remission of sins , Acts 5. ver . 31. Alass ! I cannot weep for my sins as I ought : outward sufferings ●etch more tears from my eyes , then my sins ; How bitterly did Peter weep upon the remembrance of his denyal ? How plentifully did Mary Magdalen shed tears when we washed our Saviours Feet with them ? but alass I can scarce weep at all . Answer . Abundance of tears do not always declare true Repentance ; We read of Esa●'s Tears , but not of his Repentance . Gen. 27. ver . 34. — 38. He cryed with an exceeding bitter cry , He lift up his voice and weptt . Tears seem to us to be all of a colour , God only can put the difference ▪ Esau's tears , and Peter's , both wept bitterly , and yet both of them wept savingly . There may be true repentance without a flood of tears ; the Thief on the Cross was truly penitent , and yet we do not read of a tear that dropt from his eyes : David truly repented , and yet we find no mention of any tears when Nathan told him of his sins , 2. Sam. chap. 12. ver . 13. Mr. Perkins in his Cases of Conscience hath abundantly satisfyed us , that tears are not absolutely necessary to true Repentance ; some are naturally more dry of constitution , and barren of Tears than others . I knew a Boy that was not able to shed a tear to save a whipping : True Repentance is to be judged of , more by the inward sorrow of the heart , then by the outward sorrow that runs down the cheeks ; the greater the inward grief is , the fewer tears will fall ; as a high wind keeps back the showers off , the great combustion in the soul may keep back the showers of tears ; And so there may be true Repentance with drie cheeks . There is great weeping and wailing in Hell , but no true Repentance . Children are more easie to shed tears than grown men ; Sighs and groans is the usual way of expressing the greatest sorrow . And whereas you say you cannot weep so much for sins as for outward sufferings : for ought that we can find , Hezekiah wept more at the message of Death , than when he humbled himself for the pride of his heart . Isai. 38. ver . 14. David's sickness drew more tears from him than his Sins , Psal. 2. ver . 5 , 6. What bitter lamentation did he make when he received the unwelcome tidings of Absalom's death ? 2. Kings chap. 18. last ver . and 19. chap. 4. ver . Those things that most press the outward senses , do squeeze out most tears : To see our House on fire , would more easily force tears from our eyes , than to hear a Sermon of the fire of Hell , although that be much more dreadful news . To conclude this particular ; A malefactor that is condemned to the Gallows , may shed more tears than one that is pardoned ; and yet he that is pardoned may be more penitent than he that is executed . It is dangerous to make any standard to measure true Repentance ; for if you will set any , it must be the highest of all : so that unless you are sure that you weep as bitterly as Peter , or Mary Magdalen , the Devil will still tell you it is not true Repentance : besides it looks so like a Papistical trick ( as if you thought that rivers of tears could wash away sin without the blood of Ghrist : ) And when we have wept until we can weep no more , if Faith be not mixed with our Tears , it is but legal Repentance . Alass ! But I have committed foul facts since my first conversion . Answer . So did both David and Peter , and how did they recover themselves but by Faith in Jesus Christ , and Repentance from dead works ; Therefore confess your sins to God , and think of that comfortable portion of Scripture , 1. Epistle Iohn 2. chap. ver . 1. If any man sin we have an Advocate with the Father , Iesus Christ the Righteous : It is not said , If any man sin not , but if any man sin ; Thus poor sinners go loaded to Heaven with abundance of experience of the riches of Gods Grace , and freeness of his Mercy in pardoning their heinous transgressions . There are commonly Three hindrances in the way of afflicted Consciences . 1. Looking only upon Sin. 2. A proud kind of seeming Humility . 3. A searching for the fruits of Repentance , before we are sure of Faith. 1. Many look only upon their Sins , and not to their Saviour . Alass sayes the afflicted Conscience , my Sins are crying Sins , Crimson Sins , Scarlet Sins , Scandalous Sins , foul , frequent , committed against much Light , much Love , against much Means , much Mercy : If a wounded Man should only look upon the bleeding wound , would it not make him faint for fear that he should bleed to death ? But when he seeth the skilful Chirurgeon about to dress it , and considers his skill to cure it , this upholds his sinking Spirits ; even so poor Sinners must needs faint , and despair of Pardon , while they look no further than their Sins , which despairing thoughts would soon vanish , if then we could look up to our Saviour , are not all sins easie to be pardoned by Infinite mercy . It was an excellent answer that one returned the Devil , when he told him of the heinousnefs of his sins , thy sins should be pardoned too , if thou couldst believe . Christ can more easily pardon seventy offences to us , then we can seven to one another ; He delighteth to forgive much , so to engage us to love him much . When some ●old the Ruler that his Daughter was dead , and bid him not trouble the Master , Mark 5. ver . 35 , 36. Christ bids him fear not , only believe ; and so to that other person , Mark 9. ver . 23. If thou canst believe , all things are possible to him that believeth . When Martha said , by this time he stinketh , for he hath been dead four days , Ioh. 11. ver . 39 , 40. Christ checks her , Said I not unto thee , that if thou wouldst believe , thou shouldst set the Glory of God ? These were all desperate c●ses , and therefore the more proper for Christ the Great Physitian . Christ ●an cure inveterate Ulcers , aswel as green wounds ; therefore look up to Christ , while you look down upon your sins ; see what power Christ hath to save , while you behold what power sin hath to damn ; that so while you see in your selves great cause of despair , you may see in Him far greater cause of hope . 2. Hindrance to afflicted Consciences , is , a proud humility , or a kind of seeming mannerlyness ; It may be like Peter , thou thinkst it not good manners to let Christ wash thy Feet , Iohn 13. ver . 8. Thou shalt never wash my Feet ; Calvin's note on those words is , Pride often lurketh under pretence of humility ; away with this destructive manners , seeing that the great work which God requireth of us , is , to believe in Christ as our Saviour , and to believe tha● He both can and will save us to the uttermost , surely we cannot do it too soon . 3 Hindrance . It may be that thou searchest for the ripe fruits of Repentance , before thou art sure that thou hast Faith ; in the work of our spiritual ingrafting into Christ , we are like crab-stocks newly grafted , which do not instantly bear fruit the same day , or week , or the same month that they are grafted ; If we be truly ingrafted into Christ by Faith , Repentance , and the fruits of it will appear afterwards , but not the same hour that we are ingrafted , ( I mean not so as to be discerned by us ) look after Faith first , before you search after Repentance ; Faith will help us to repent : Paul did not bid the Jailor to repent , but believe first , Acts 16. ver . 30 , 31. He knew that Faith would work Repentance ; If the Devil tell you ( that you should hav● repented sooner ) Remember that true Repentance can never be too late , Christ dyed before you sinned ; If therefore you believe in Christ now , you shall be as surely pardoned as if you had begun your repentance sooner : Repent , for your deferring repentance so long , and remember that the repenting Thief was 〈◊〉 rejected , though it were at 〈…〉 h●ur . 4. Objection . But I am so continually h●un●ed with temptations , either to Blasphemy , or Self-murther , or one black and devilish temptation or other , that sleeping or waking I am a terror to my self . Ans. So were all true Saints more or less haunted with the like temptations that have lain longer under a Spirit of Bondage : This may be a good sign that we have not given Satan a peaceable possession , when he thus strives to make a forcible entry , by such horrid temptations . The Devil lets them alone of whom he thinks he hath made sure work , but he assaults those most with the greatest temptations , that ar● striving to get out of his clutches . 5. Object . But alass , I have something that tells me , I have withstood my day of Grace : Answer . That something must be either from God , or Satan : It cannot be from God , for He tells none , that they shall die in their sins , but such as obstinately reject Jesus Christ , and refuse to be saved by him ; Indeed Christ said to the Pharise●s , ● go away , but ye shall die in your sins , Io● . 8. ver . 21. But if you take notice of it , ' ●was spoken to them that blasphemed Christ , and said , He had a Devi● . Iohn 17. ver . 20. This may be a comfortable note ; Christ said to the Penitent Adulterer , Iohn 8. ver . 11. neither do I condemn thee ; And yet he said to the self-justifying Pharisees , Ye shall die in your sins . That sinner that confesseth and bewaileth his guiltiness , him Christ absolveth ; but that Soul that thinks it self Righteous without Christs Righteousness , He abhorreth . If sin be your burden , Christ calls you to Him ; and therefore this something that tells you you are damned , must be from Satan that old lyer . You may know the Devil to be a lyer in this , as well as in other things ; for God never made Satan of his Privie Council , to know who are to be saved , and who are to be damned ▪ But pray tell me , Suppose the Devil should tell you that you should be saved , would you believe him then ? Why then do you heed him now , that he sayes you shall be damned ▪ as you would mist●ust your condition more , if Satan should tell you tha● you should be saved ; so now you have cause to mistrust it less , because he tels you that you shal be damned ; If the Devil should possibly know that you should be damned , for certain he would never tell you so , for fear of awaking your Conscience , and makeing you look after Salvation ; If Jesus Christ do not tell us that we are damned , we need not regard what Satan says , for whatever he saith , he is a lyer . This is not the first lie Satan hath told in this kind , many are now saved in Heaven , whom the Devil told they should be damned : You may read two remarkable stories in Mr. Clar ●s description of the Lives of Mr. Balsom , and Mr. Rothwel ; and because the latter story is apposite to this purpose , I have transcribed it ; The person that was possessed , his name was Iohn Fox : The Devil spake thus to Mr. Rothwel ; Say nothing to me of this man for he is damned : Mr. Rothwel answers , thou art the Father of lies , nor art thou so well acquainted with Gods mind concerning this man , which makes thee thus torment him ; therefore ● believe thee not , I believe he shall ●e saved by Iesus Christ. The Devil replyed , He is a Murderer , an● thou knowest no Murderer must enter into the Kingdom of Heaven . Mr. Rothwel . Thou ly●st again , for David was a Murderer , and yet is in Heaven ; and the Iews with wicked hands crucified the Lord of Glory , yet , both Christ prayed to his Father to forgive them ; and Peter exhorts them to repent , that their sins might be blotted out . Devil . But this man hath not , cannot , shall not repent . Mr. Rothw . If he had not , thou wouldst not have told him so ; but if he have not , I believe God will give him repentance , and th●u shalt not be able to hinder it . 6 Object . But you know there is a sin unto death , a sin that shall never be pardoned● and I fear I have committed that sin . Answer . I am glad you fear it , for it is so much the more likely that you have not sinned that sin : Indeed Satan doth much perplex troubled Consciences with the fear of sinning the unpardonable sin ; yea , I am perswaded , that most of the Elect , if not all , are afraid they have , or shall commit that sin . Troubled Souls are to be disswaded from musing so much on that nice Subject . No man can positively determine what the unpardonable sin is , and of all men you are the most unfit to search it out . 7 and last Objection . Alass , I have lain so long in this despairing condition , that I doubt I shall never get out of it . Answer . Many were under bodily distempers , and yet were healed at last . When ever Christ commeth , He brings a cure with him : We read of a Man that was impotent 38 years , Iohn 5. ver . 5 , 6 , 7. and yet Christ healed him . The Woman that was bowed together by an evil Spirit 18 years , and yet Christ loosed her from her infirmity ; and that which is a comfortable word for thee to consider , Christ calls her a daughter of Abraham , although she was possessed by a Dev●l . Luke 13. ver . 16. The continuance of your temptation doth not hinder you from being a daughter of Abraham . That I may draw towards a conclusion ; If you consider what hateful sins you have committed , and how long you have lived in sin without any sorrow for sin , you need not wonder that God sends you so long a time of sorrow now . Absalom was greatly beloved of David , and yet when he had murthered Amnon , he was bannished three years from Ierusalem ; and when David recalled him from banishment , yet for two years more he saw not the Kings face , 2. Sam. chap. 13. ver . ult . and compare it with chapter 14. verse 28. David suffered him to dwell in his Kingdom , but did not present●y admit him to his Court , to shew his just displeasure against his abominable murder . God may bring a sinner home by converting Grace , and yet not make him or her sensible that they are received into favour by comforting Grace . God doth not welcom home all his Prodigals with Musick and Feasting ; some one he may to declare his Mercy , but not all , to shew his just abhorrence of our Prodigality . The blessed Spirit is first a Refiner , before it prove to be our Comforter ; He is a sanctifying Spirit before he prove a witnessing Spirit , He purgeth away our Sin , before he sh●w us our Pardon ; the Holy-Ghost first cleanseth us , then comfor●eth us ; He first removes our 〈…〉 he remove our sorrows . ●he Apo●●● sp●aks of those that had received the Spirit of Adoption , when he ●aid ▪ The Spirit it self beareth w●tness with our Spirit , in 8 Rom. 15 , 16. God may make us his children , and yet may not instantly dandle us on his knee . To shut up this matter : It is said , that Israel in Egypt did not hearken to the promise of De●iverance , by reason of their anguish of Spirit , occasioned by their cruel Bondage , a very remarkable Scripture . 6. Exod. 6 , 7. But though Moses spake to them from God , yet they hea●kened not to the Promise , for anguish of Spirit , and for cruel Bondage : The paralel is easie , lying long under a Spirit of Bondage may make us deaf for a while to all the Promises of Pardoning Mercy , and free Grace . Now let me pe●swade you to read the Promises more often , and more more seriously , study the nature of free Grace more , Pray more , although Satan tell you you are unfit to Pray ; For if the thoughts of our unfitness can drive us from Prayer , he will always suggest that we are unfit , so to make us still more u●fit by our own neglect ; the more unfit we are to pray , the more need we have to use the words of that Disciple in Luke 11. ver . 1. Lord teach us to Pray , &c. The more we see our unfitness to Pray , the more need we have to press God to make good that gracious Promise in Rom. 8. ver . 26. Likewise the Spirit also helpeth our infirmities , for we know not what we should pray for as we ought , but the Spirit it self maketh Intercession for us , &c. Some advice is needful to Ministers , how to handle tender Consciences , and that follows in the short Notes of the next Sermon . Nccessary Advice to Ministers how to handle AFLICTED CONSCIENCES . Luke 4. Ver. 18. The Spirit of the Lord is upon me , because he hath anointed me to preach the Gospel to the poor ; He hath sent me to heal the broken hearted , to preach deliverance to the Captives , and recovering of sight to the blind ; to set at liberty them that are bruised . THese words are our Saviours first Text which he taught upon in Nazareth , as you may see ver . 16 : God the Holy Spirit directed Christ to that Text of Scripture , which might mind him of his Office , and prove most comfortable to poor sinners . These words are taken out of the 16 of Isa●●h , being very little altered , that being the Prophecie of what Christ now began to perform . For Division , 1. Here is something affirmed ; the Spirit of the Lord is upon me . 2. A reason assigned ; because he hath annointed me to preach the Gospel , &c. 3. Some particular duties of Christs Office repeated , to preach the Gospel to the poor , to heal the broken hearted , to preach deliverance to to the Captives , to preach recovering of sight to the blind , to preach liberty to them that are bruised . For Explication . The Spirit of the Lord is upon me . Christians receive a measure of the Graces and gifts of the Spirit , but Christ received the Spirit without measure , Iohn 3. ver . 34. Several Saints are more eminent in several Gifts and Graces : Moses had the spirit of Meekness and Miracles , All the Judges of Israel had the gift of Government and Fortitude ; Solomon had the Spirit of Wisdom , the Prophe●s had the Spirits of Prophecy , the Apostles had the gift of Tongues , and Interpretation of Gospel Mysteries , But in Jesus Christ the fulness of all Graces and Guifts do meet as in their proper Center : A christian may be said to be rich in Grace and Gifts , but Christ only is full , He hath all fulness . Because he hath anointed me to preach the Gospel . Here Christ shews the world his lawful Commission : Be ashamed all ye that climb up into the Ministry by any other way , then of lawful Ordination ; Christ shews his Orders from Heaven , and mark it ; our Saviour doth not say , because the Spirit of the Lord is upon me , therefore he hath sent me ; but because he hath sent me , therefore the Spirit is upon me . God bestows a measure of Gifts upon every one whom he sends into the Ministry , but he doth not send every one into the Ministry upon whom he bestows a measure of Gifts ; Gifts without Ordination , is no lawful Commission . To preach the Gospel to the poor . This tells for what end Christ received the Gifts of the Spirit , to make him an able Preacher of the Gospel . To preach the Gospel . Moses was sent to preach the Law , but Christ is sent to preach the Gospel ; Moses the servant of God , handed the Law to Israel after the Flesh : Christ the only begotten Son of God , handed the Gospel unto the spiritual seed ; We have lost nothing ( but time ) by coming last into Gods Church , they were before us Gentiles in time , but we are before them in priviledges . To preach the Gospel to the poor . That is to say , to the poor in Spirit , such as see and acknowledge their want of Righteousness ; those that are sensible that they have provoked God , but they have nothing whereby to appease his wra●h , and need Christ to stand their friend , to make peace between God and them . To heal the broken hearted . That is , such whose consciences are terrifyed and tormented with the guilt of Sin ; according to the Greek word , it is , those whose hearts are cut asunder , meaning with the sense of sin , and sorrow for fin , God hath sent me to purify and pacify such accusing consciences . To preach deliverance to the Captives . He meaneth not those whom men have enslaved to their power , but those that see themselves in spiritual slavery to sin and Satan . And recovering of sight to the blind . Christ is the light of the world , He is the day Star from on high that visiteth us who are walking in da●kness . The world without Christ was a dark Dungeon ; The Heathens were like the Sodomites when the Angel had struck them with blindness : It is said that they wearied themselves to find the dore . Gen. 19. ver . 11. Christ is called in Scripture : the dore of Salvation : the blind-folded Heathens wearied themselves in vain to find this dore . To set at liberty them that are bruised . Those may be said to be bruised , that are struggling with sin , but cannot overcome sin , but get many falls by which their Souls are sorely bruised , and their consciences full of pain and torment ; so that by all these expressions we are taught what the Gospel offereth to us ; Namely , Christ offereth us his hand to pull us out of the lowest pit of sin , and out of the dark Dungeon of Ignorance , to give liberty and spiritual freedom to us that are oppressed with all kinds of miseries , that we that are poor may be enriched with his Grace , that we that are blind may be enlightned by the light of his Gospel ; that we who by nature are Satans bo●d slaves , may be made free , and set at liberty by him . And as the Father sent Christ on this errand , so Christ sends his Ministers on the same errand : You see therefore what kind of People you have to deal with , such as are spiritually poor , broken hearted , blind , Captives , and bruised . The Doctrine I shall name is this . That Christ hath an especial eye to those that are afflicted in Conscience ; And the Reasons may be such as these . 1. The reason in the Text , because it is his Office to take care of such , God hath sent him for that end and purpose . 2 Reason is , the helplesness of such poor sinners , they can do nothing but weep and complain , sigh and mourn , and disquiet themselves more at the apprehension of their misery , but do not know what to do to ease their consciences ; therefore the merciful nature of Christ makes him have a tender eye towards such . 3 Reason . Because such are prepared for Christ to deal with , such are prepared to welcom the Gospel : Christ preacht to the Scribes and Pharisees , but they thought themselves to be whole and needed not a Physitian , and therefore despised his help : but when he preached to the Publicans and Sinners , they followed him ; He preached to that Mary noted as a sinner , and she followed him weeping . Luke 7. ver . 37. All the Publicans and Sinners drew nigh to hear . Luk. 15. ver . 1. Whereupon the Pharises murmured ▪ which gave an occasion to those Parables in that chapter , of the lost Sheep , the lost Groat , and the lost Son. Christ is sent to save those that see their lost condition without him , and such only will bid welcom to the Gospel . 4 Reason why Christ hath such an eye to afflicted consciences , is , Because Satan is so buisy with them , he seeks to drive them to final despair of mercy , and to suggest thoughts of Self-murther : Therefore as the Devil hath an evil eye towards them to destroy them , Christ hath an eye of pitie and compassion towards them , to deliver them , and to preach Salvation to them , if Satan desire to winnow Peter , Christ will take the greater care of him ; if Satan ●empt Peter to denie his Master , Christ will look back upon him to reclaim him again : Now this is a pattern for Christ's Ministers to imitate ; have an especial eye to the sin sick Souls , the broken hearted . In the close of the former Sermon I hinted that some Advice was needful unto Ministers how to deal with afflicted consciences , I reserved it unto this place , where I might present them with such a blessed pattern to follow . Afflicted consciences during the time of temptation , they are like blind men , therefore deal with them as such , lay no stumbling blocks before them , make your Doctrine plain and obvious , be you instead of eyes unto them , perform the office of a good guide , and lead them to Christ , and to the Covernant of Grace , and to the Promises ; they are broken and bruised already , therefore deal gently with them , handle their Souls with smooth , and not with rugged hands . We say a Chirurgeon needs an Eagles eye , a Lyons heart , and a Ladies hand : so we may say of a Minister , he needs an Eagles eye , to be of a piercing sight in the Mysteries of the Gospel ; He needs a Lyons heart , having to do with wounded and Ulcerous Souls ; He needs a Ladies hand , having to do with broken hearted sinners . Afflicted consciences are thirsty , and ready to faint ; therefore lead them to the Rock Jesus Christ , from whose side ( being struck by the rod of God , ) do only flow those waters that can allay the scorching heat of an i●flamed Conscience , and can refresh and revive the drooping Soul that boweth under his burthen of temptations ; hence do issue those waters that can cleanse the Conscience , and wash away the guilt of sin , which makes it so disquiet and tormenting : after David had sinned ●ou●y , by Adultery and Murder , he came to these waters , Psalm 51. ver . 2. Wash me throughly from mine iniquity , and cleanse me from my sin . Moses's rod struck the Rock , that water might gush out to the thirsty Israelites : God's rod struck the Rock Jesus Christ , that Mercy might flow out more freely to the thirsty sinner ; If they be thirsty , lead them to Christ the Fountain of living waters . A wounded Spirit is shot with a poysoned arrow , ( I mean the sting of sin ) be you therefore that loving friend that may draw out the venome with your mouths ; ( I mean , by your godly council and seasonable advice . ) Do not tell afflicted Consciences of a God only , but of a God reconciled in Christ : put them into the clift of this Rock Jesus Christ , when you shew them any thing of the Glory of God. They are bruised , therefore speak not all Law unto them , but mingle Gospel with it , least you break those whom God hath bruised . Shew them the cleansing and comforting Blood of Jesus Christ ; and if their trembling Souls chance to propose any such Questions as are in the 6 Micah 7. will the Lord be pleased with thousands of Rams ? Shew them the Lamb of God that taketh away the sins of the world . While they cry out of their own sinfulness , set before them Christ's perfect Righteousness , and that He freely offers to cloath them with it ; shew them not only Christs ability to save , but Christs willingness to save ; for that is sound advice given by a late writer ; That Soul which is disquieted for sin , must be pacifyed by something that is not sin : He that is sensible of his own unrighteousness , must be made to see a perfect righteousness somewhere else , even the righteousness of Christ : If it were a prevailing argument with God , Exod. 32. ver . 13. To press him to pardon Israel for the sake of Abraham , Isaack , and Jacob his Servants , and his Covenant made with them . Then surely it must needs be a stronger argumen● , when a poor sinner shall be seech God to remember Jesus Christ his only begotten and well-beloved Son that dyed for him , and his Covenant made with Christ : But as afflicted consciences will be much fingering their sore , and so put back their cure . The sight of Sin is a thick cloud , which will much hinder the sight of a Saviour ; Therefore when they complain of great and manifold offenees , do you shew them Gods great and manifold Me●cies , Psalm 51. ver 1. Shew them Davids argument , Psalm 25. ver . 11. O Lord pardon mine Iniquity for it is great . Here is our usual Objection turned into an Argument ; My Sins are great , therefore I fear God will not pardon them , says the doubting sinner ; My Iniquity is great , therefore Lord pardon it , says the believing David ; even merciless men will do much to purchase them a great name ; the merciful God by pardoning great sinners , gets Himself a greater name of being Merciful ; Shew them how to frame an argument out of Gods own words , Ier. 33. ver . 8 , 9. And I will cleanse them from all their Iniquities whereby they have sinned against me , and whereby they have transgressed agains● me , and it shall be to me a name of joy 〈◊〉 Praise and an Honour before all the Nations of the Earth which shall hear all the good th●t I ●o unto them . Press the Lord with His own words , to exalt His great name by cleansing and pardoning thy sins ; and the more and the greater they are , the more will His Mercy be glorifyed : Seeing God designeth to be glorifyed in the great Attribute of his Mercy , we cannot glorifie it more , than by throwing our selves upon it . If Satan aggravate our Sins , ( as he never fails to do it to the purpose , when he finds a sinner despairing , ) then we must set all the true colours upon Mercy , great Mercy , glorious Mercy , rich Mercy , abundant Mercy ▪ and that which is beyond all that Satan can say of our sins ( Infinite Mercy ) Shew them therefore , that by casting our Souls upon Gods free Mercy , we do exceedingly glorifie the Mercy of our God , and the merit of our Redeemer . Do not rob God of the glory of his Mercy by your unbelief . But if the broken hearted sinner yet object against it self ; Alas my sins are no ordinary sins , then do you put them in mind , that Christ is no ordinary person , His blood is no ordinary price , His Redemption no ordinary work , and Gods Mercy in Christ is no ordinary matter . Paul did not despair of Pardon because he saw himself to be chief of sinners , 1 Tim. 1 ch . ver . 15. but gloried so much the more in Christs coming to save such as he was : A Soul that is once enabled to look upon Christ as his Saviour , will not despair though Conscience tell him he is a great sinner , but can be as willing to accuse ●t self as Satan is to accuse it , and yet not despair of pardon , but imploy Satans malice as an argument for greater love to Jesus Christ : Those that despair of Mercy , should be much pressed with the great injury done to Gods Infinite Mercy , and to Christs Infinite Merit by such as despair of Pardon ; for it is as much as to make God an unmerciful God , and Christ to be an Impotent Saviour : and it is a most dangerous sin in respect of us , ●or it blocks up the way to Mercy ; ●ll other sins might be pardoned , if unbelief did not intercept our Pardon , ●n the 3 Io. ver . 18. He that believeth not ●s condemned already , because he believeth ●ot in the name of the only begotten Son of ●od . It is not said , because he was a ●hore-monger , or a Thief , or a ●runkard , but because he believeth not in the name of Christ ; So that unbelief is the greatest sin of all other . Satan holdeth many under despairing thoughts a long time , by telling them that they have not been broken enough yet by the terrors of the Law , and therefore are unfit for pardoning mercy yet . Pray is not this a strange reasoning , as if you should say to a sick man , you seek to be cured too soon ▪ your case must be more desperate , before you go to a Physician . Doth not Reason tell us , that in a dangerous wound , the sooner we look for a Chyrurgeon the better and that we cannot go too soon ▪ The longer we defer seeking unto Christ , and laying on the Sovereign Plaister of his Blood , we must needs be the longer before we can be healed . If any violent distemper seise on your Bodies , you are ready to ask one another , why do not you go forth and seek help ▪ delays are dangerous in this case . Now then ask your Souls the same question , seeing sin hath made such a dangerous wound in thy conscience , Why do not you go forth , why do not you seek after Iesus Christ ▪ Delays are dangerous in this case I am sure . If Faith be the condition of the the new Covenant , we cannot believe too soon ; urge those that yield to despairing thoughts with those words of Reverend Dr. Sibbs : Judas did far worse in despairing of Pardon , than in denying of Christ ; In the latter ind●ed he destroyed Christ's humane nature , but by despair he denyed his Divine nature . Who doubts but if Cain had not despaired , he might have been pardoned . Will you flie from Christ because you are sinners ▪ will the sick man shun the company of the Ph●sician because he is sick ▪ The Pharisees upbraided Christ , that he was a friend to Publicans and Sinners , Matt. 11. ver . 19. to teach thee that he is no enemy to the vilest sinner that cometh to Him for mercy . Afflicted consciences are weak sighted ; or like the Disciples , their eyes are held , Luk. 24. ver . 16. Christ is near them , but they see him not . Therefore let all Ministers , and also all good Christians endeavour to help that defect , by leading them unto Christ , and opening the Promises of the Gospel unto them ; end since they feel the sting of the fiery Serpent in their Souls , shew them their Saviour , who is the truth of the brazen Serpent ; help them to lean upon Christ that tryed Stone , so called Isa. 28. ver . 16. Christ is a tryed Stone indeed , whom neither the weight of the sins of the whole world , nor the maliee of all the Devils in Hell , nor the rage of his persecutors on Earth , nor the weight of Gods wrath due for the sins of mankind , ( which was much heavier than all the former ) could once make to yield at all , or to fly out of its proper place ; and therefore Christ is only fit to be the chief corner stone . He is the only immovable Foundation , able to bear up the whole building of his Church ; And whosoever builds his Soul upon this Foundation , ( Jesus Christ ) the Gates of Hell shall not be able finally to prevail against him . Such as are afraid to fall , lead them to Christ that Rock of ages , that they may see themselves placed in a safe condition ; and do you carry those young Lambs that cannot go : I have not written this as though I were able to advise my Reverend Brethren of the Clergy , but to move them to consider the case of afflicted consciences , that they may labour more to heal the broken hearted , and to set at liberty them that are bruised , that 〈◊〉 people may have greater cause to 〈◊〉 , How beautiful are the Feet of those that bring glad tidings of Salvation ? MANSIO CHRISTIANA , Or the Christians Mansion-House . Being a SERMON Preached on the Lords-Day , 7th . Feb. Anno Dom. 1668. at the Funeral of M rs . MARTHA WALMISLEY the Wife of M r. Charles Walmisley . Minister of Chesham magna in the County of Bucks . By WILLIAM IOLE . Minister of Sarrett in the County of Hertford . 2 Ephesians 6. And hath made us sit together in Heavenly Places . London , Printed for Samuel Homes , at the Sign of S. Paul in Little Britain Anno Dom. 1671. To his Reverend Brother in the Gospel M r. Charles Walmisley , Husband of M rs . Martha Walmisley Deceased , Grace and Peace . Worthy Sir , THat which is reported of Egesias the Philosopher , that he could so accurately decipher the miseries & wretchedness of Life , as to make Men out of love with it , and so colour over the grim face of Death , as to make it desirable ; that is only really performed by this Text : A little Rhetorick may serve to perswade a poor man to forsake his thatch'd Cottage , if you can assure him that by so doing , he shall have a better habitation : The most effectual way to make a Christian to despise Life , and desire Death , is , to present him with a sight of his Heavenly Mansion , and then with S. Paul , He can groan earnestly to leave this earthly Tabernacle , when he knows he hath a building of God , a House not made with hands , eternal in the Heavens ; for though nature abhor a dissolution , yet it covets happiness ; so that Reason it self may well assent to the desire of being dissolved ; when Faith hath rightly informed it that it is far better ; for it is wisdom to admit a change , when we are sure it shall be for our greater advantage . Sir , if you thus look on Death ( though as a dark entry ) yet as the ready passage to our Heavenly Mansions , then I shall need to say no more , either to quiet your Spirit concerning the Death of your dear Wife , at whose Funeral this Sermon was Preached , or to make you more willing to entertain more familiar thoughts of your own dissolution ; If it be far better to be with Christ , than to linger still on Earth , then what remains ? but that we patiently bear the departure of our dearest Friends and nearest Relations , and cheerfully expect our own ; that we may be so far from fearing death , as rather to welcom it : who baulks a friends Invitation , because he imployes a Blackamore to be the Messenger ? What though Christ send his Negro ( Death ? ) seeing it is to invite us to a Feast with him in his Kingdom ; We know Christ is our best Friend , and though at first we may startle at the Messenger , yet the very Message shews that Death be-friends us too ; If God make this Sermon useful to be your remembrancer in these great duties , let him have all the Praise while you receive the profit . Your affectionate Brother in the Gospel of our blessed Lord and Master Iesus Christ. VV. J. John 14. Ver. 2. In my Father's House are many Mansions : if it were not so , I would have told you , I go to prepare a place for you . IN occasions of great sorrow a single advice may not be sufficient to quiet and compose our afflicted Minds ; Christ had advised his Disciples in the former Verse not to be troubled at his absence , which he backs with a strong Reason in this Verse ; I go to prepare a place for you : Consider the end of my departure , and you have no more reason to be troubled at it , than you have , if a friend that hath invited you to a Feast , should say , I must go home before you to see all things set in a readiness for your Entertainment : So great a necessity is there for my leaving you now ; Christus non abit nos deserere , sed ut lautisimum convivium nobis praeparct . Christ doth not mean to leave us , but He goes to make provision for us . Christ seeing them troubled , seemed to neglect himself , that He might hearten them against the fear of his Crucifixion . It is not unlikely , but that the minds of the Disciples might be filled with such troublesome thoughts as these ; Alass ! in what hole shall we hide our heads from a melitious Devil ● persecuting World , now that our Champion is taken from us ? Where can We be secure if He suffer ? Can We think to escape , if He be put to Death ? What Crosses must we look for , if Innocency it self be Crucified ? If they deal thus barbarously with our Lord , what will they do , or what will they not do rather against his Servants when He is gone ? What will become of us when the light of our eyes is departed ? yea , the very breath of our Nostrils ? If the Shepheard be smitten , what will become of the timorous Sheep ? Against all these carnal fears Christ opposeth a greater cause of Hope ; Against all this matter of trouble , He seasonably opposeth a surer cause of Spiritual Joy & Tranquility of mind ▪ Bear my absence patiently , for it shall redound to your eternal advantage , I go to prepare a place for you . This Text will not admit of such a Methodical Division , as other Texts of Scripture do . The first words are Christs Consolatory Reason , why the Disciples should not be troubled at his absence : In my Fathers House are many Mansions . The former words may be added to confirm that assertion , If it were not so I would have told you ; and that you may be sure it is so , I go to prepare ● place for you . In these word , is observable , 1. An Act , Go. 2. An Agent , I go . 3. An End , To prepare a place . Lastly , The Person for whom , For you . Explication , In my Fathers house . Heaven is called Gods House ; Because there God dwelleth , and there Saints and blessed Spirits shall dwell with God for ever : Christ calls it His Fathers House for our greater consolation , to shew us that He hath much power there , who is the only begotten Son and Heir of all things ; He is the Dominus Fac totum : Heaven is a place where I have Power to make you welcom , For it is my Fathers House ; No Son and Heir can have so much priviledge at home to bid his friends freely welcom , as I have to make you my friends welcom in my Fathers House , are many Man●ions : There are Mansions , not Tabernacles , to denote the unchangeableness of the condition of Saints in Heaven ; here on Earth you can have but moveable Tents , but in Heaven you shall have a settled condition , a Mansion-house , even in our English phrase , signifies that House where we live most of our time : Great Men may have several Houses , and yet but one of them is called their Mansion-house ; that is to say , the place of their most constant abode , where they dwell the most part of the year ▪ It is but a short time that we spend on Earth , but we shall dwell for ever in Heavenly Mansions . Christians are here spoken of , as being Great Persons ( being made Honourable by Christ ) who , though they may have Earthly Tabernacles , yet have but one Mansion-house , and that is Heaven . Many Mansions ; There is not only room for Me , but for all my Members also . Though there may be so many thousands of glorious Inhabitants in Heaven already , yet there is still room for every Saint too . In Scripture God is represented to us , as a great Housholder , and the Saints are called Gods Houshold or Family ; Every wise man provides a House according to the largeness of his Family : Aretius says , that the word Mansions , is a word of diminution , where little is spoken of the greatest matter ; as if we would call the vast Ocean , a great Pond . We must not imagine that Heaven is divided as the Earth is ( into several Habitations ) but Heaven is fitly called a Mansion , because there is a fulness of glory and happiness ; however Men live in their flitting-houses , as I may call them , where they stay but a night or two ; yet in their Mansion-houses they will far● plentifully , every Saint in Heaven shall have a fulness of Glory and happiness . 2. In Heaven there is a permanencie , and therefore called a Mansion ; for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Latine word Mansiones , and the English word Mansions , do all imply the eternity of the Glory and happiness in Heaven . 3. Heaven is called a Mansion-house , in respect of the different degrees of Glory in Heaven . In a Kings Court there are several Offices , but all are contented , for all are Courtiers ; In Heaven , the House is the same , and the happiness is the same ; but there are different degrees of Glory : But the Saints in Heaven shall be as free from envy , as the Stars in the Firmament are : one Star differs from another in Glory , yet they do not quarrel about their different degrees of Light and Lustre ; no more shall the Saints in Gods House : If it were not so I would not have told you ; I would not delude you , or feed you with vain hopes , promising that which I cannot perform : When you come to Heaven you shall find much more than what you are able now to understand of the happiness you shall inherit there . I go to prepare a place for you ; The great end of Christs ascending into Heaven , is to prepare a place for his Elect , to make way for their coming thither : take notice of our Saviours Consolations ; He doth not say , Let not your hearts be troubled , for ere long I will make you earthly Princes , and make you ●read on the necks of your enemies ; Bu● he gives them comfort of another kind , I am preparing Glory for you , Let not your hearts be troubled . When by my Death and Resurrection I have fitted all things for your entertainment , I will come again , and receive you unto my self . It was the manner of Bride-grooms , when they had made all things ready , to come themselves , and fetch home their Brides to their Fathers houses : I go to prepare , and I will come again and fetch you unto my self . O the wonderful tenderness and infinite condescention of Divine Love ; Christ will do all himself . He came once from Heaven already to make himse●f known unto us ; but his love engageth him to make one journey more to fetch us , and take us up unto himself : then he came to prepare us for Heaven ; He is now gone to prepare Heaven for us : I go to prepare a place for you . These may allude to Travailers , ( as Musculus notes ) where many travail together in a company ; they choose out some one to ride before , and provide Lodgings , and a Supper for them ▪ Our Saviour attempereth his Speech to our understandings , the incomprehensible things of Heaven are painted out in these humane colours , because we are much taken with these things and partly because the Disciples did yet dream that Christ would establish a worldly Kingdom , and would have ruled some time as an Earthly Monarch ; Christ therefore in a sweet and friendly manner works them off from expecting any such thing here , by telling them what he is going to prepare for hereafter : your expectations shall not be altogether disappointed ; you shall have honour and happiness , but it shall be in a better place , in Heaven● for thither I go to prepare for you● the Providence of God sent Ioseph secretly before-hand to provide a place for his unnatural Brethren ; Christ the truth of Iosep● , is gone into Heaven to prepare a place for all his Brethren , though by our sins we both sold him and crucified him , Hebr. 6. v. 20 : Christ is called the Saints fore-runner , implying that the Saints shall follow him into heaven . Before Christ ascended , he said , Father , I will that they also whom thou hast given me be with me where I am , Iohn 17. ver . 24. Therefore he is gone before to prepare a place for them : Heaven is prepared already , but our Sins had shut it against us ; Christ is gone to provide admission for us . The Doctrine I shall offer , is , That Christians must look on Heaven as their dwelling place . Reasons of the Doctrine are , 1. Because God designeth heaven as our Dwelling-place : A Christian hath a Body and a Soul , an earthly and an heavenly part : A Body formed of the Earth , and a Soul infused from heaven ; This Earth was made for the delight of the Body , here is beauty to delight the Eye , and sweetness for the Taste , and variety to delight the outward Sences : But Heaven was made for the Soul ; In the Body we resemble the Beasts on Earth , in the Soul we resemble the Angels in heaven ; The Body is contented with the things of the Earth , and thinks it good to be here ; but the Soul finds nothing able to satisfy it here on earth And therefore is always mounting up to heaven by contemplation , and desirous to be dissolved from its earthly clay . God made Man looking upwards towards heaven , and the Beasts bowing downward towards the earth to shew us that the Earth is the proper place for brute Beasts ; but heave● is the place whither Man should aspire . 2 Reason why Christians should look on heaven as their Dwelling-place , lyeth in the Text ; Because Christ prepares it for them : and where can he better provide a place than in his and our Fathers house ? I asse●d to my Father and your Father , Joh. 20. ver . 17. My Father by Nature , your Father by Grace , as S. Austin interprets it ; Where can he better prepare a place for his Elect than in his own Kingdom ? It 's the Kingdom of our Lord and Saviour Jesus Christ , 2 Pet. chap. 1. ver . 11. Where can Christ better prepare a p●ace for them , than in that Kingdom which God the Father hath freely bestowed on them ? Luke 12. ver . 32. Fear not little Flock , for it is your Fathers good pleasure to give you a Kingdom ; fear not want or trouble here , but look on your selves as Heirs of the Kingdom of Heaven . Where can he prepare a place better than in that Kingdom which Christ also appointed for them ? Luk. 22. ver . 29 , 30. And I appoint unto you a Kingdom , that ye may eat and drink at my Table , and sit on Thrones ●udgeing the twelve Tribes of Israel ; And therefore you may be sure that this is meant of heaven : For here on Earth Saints do not sit on Thrones , but rather on Dunghils , as Iob and Lazarus did ; they do not Judge here , but rather are judged and hardly censured . 3 Reason why Christians must look on Heaven as their Dwelling-place , is , because the word of God directs us so to do ; To s●t our affection on things above , and to seek those things : to look on the world but as our Inne ; but on Heaven as our home . 4 Reason . Because experience doth shew , that on Earth Christians have no certain Dwelling-place , 1 Cor. 4. ver . 11. here we travail and meet with troubles ; here we sojourne , here we suffer , here we have no continuing City , but we seek one to come , Heb. 13. ver . 14. Indeed neither Believer , nor Unbeliever have any settled condition on Earth ; But it is more especially appropriated to Believers . 1. Because of the Worlds ill dealing with them ; they are always driving them from Post to Pillar , as we say , from place to place ; Moses was much longer a stranger in Madian , then a Courtier in Egypt . 2. Because Believers do look upon Earth as an uncertain place , where they cannot set up their rest ; they look on the world as a Camp , where they wall meet with opposition , rather then as a City where they should expect safety and quiet . The Christian expects his resting place to be in that City which Abraham looked for , Hebr. 11. v. 10. A City that hath Foundations , whose Builder & Maker is God. All the Cities on Earth are so easily removed , as if they had no Foundations , Heaven only is an immoveable City . Last Reason why Christians must look upon Heaven as their dwelling place , is , to move them to a Heavenly Conversation ; such as our hopes is , such will our Conversation be ; if your hope be only in this life , then your trade and dealing , your thoughts and actions shall be to get worldly things , your Conversation will be earthly ; the prevailing degree of love in all you do , will be for earthly things ; or as the Scripture doth phrase it , you will mind earthly things , Philip. 3. ver . 19. All our aims , actions , and endeavours will be but to get Money , to buy Land , to build Houses , to settle your rest on Earth ; your discourses will be about dividing the Inheritance like theirs , Luk. 12. ver . 13. or about making more room for your worldly store like the fool in the Gospel : but if your hope be in Heaven , your Conversation will be Heavenly . Hope is a deep dye that casts a tincture , and leaves its colour in the whole Conversation of a Christian. He that looks on the world as his Pilgrimage , or place of Travel , will provide only as for a Traveller ; But he that looks on the Earth as his dwelling place , will be providing as for an Inhabitant : one Room will suffice a Traveller ; but an Inhabitant wanteth a whole house ; a few things will suffice a man in his Journey , but an Inhabitant needs a great deal of Furniture ; and therefore the Scripture alwayes puts a difference between a man in the World , and a man of the world . Iohn 15. ver . 19. . By our feet we walk on earth , but by our heart we dwell in heaven . Application . 1. For Information . To teach us what thoughts we must have of earth and heaven : We must look on the earth as David did , to be but the house of his Pilgrimage , Psalm 119. ver . 54. But we must look on heaven as our Mansion-house , as the Text doth represent it , a place prepared for us to dwell in for ever : And what a glorious place must heaven needs be , which the Bridegroom of our Souls hath now been 16 hundred years preparing for his Bride ? We must look upon heaven as our home , our Fathers house . If you ask what ground a Christian hath for this confidence ? I answer , the Text telleth us , Christ is gone thither to prepare a place for them . Christ entred into heaven as a common person in the name of his Elect , and so is gone to take possession in their right , as a Guardian takes possession of a house and Land in the right of his Ward ; but Christ entred in his own right and ours both , as he is our Guardian . The high-Priest under the Law entred into the holy of holies , with the names of the twelve Tribes on his Brest-plate , to shew that he acted there for them whose names were there written ; Christ our great high Priest is entred into heaven , whereof the holy of holies was but a Type : thither hath he carryed the names of his Elect , for whom he is to provide Mansions ; and therefore Christians are said to have an Inheritancereserved in Heaven for them . 1 Pet. chap. 1. ver . 4. how should this make us high in our hopes , and lowly in our hearts ? heaven is ours in Reversion ; Great hopes , or hopes of great things beget great Spirits , and keep Men from doing any base or sordid things , which are below what they hope for : a Christians hope keeps up his heart , and hinders him from doing any thing unbeseeming his hope : The Eagle scorns to catch at Flies ; A Christias is that true Eagle , that soareth above these petty things below ; the hope of Heavenly Mansions should should lift us above the Earth . 2. It should make us lowly in our hearts , not to strive and fight for places here , but to be contented with any place , remembring that while we are in this world we are out of our proper place ; Those that are neglectful to look after Heavenly Mansions , are most quarrelling for places on Earth ; a christian may call all the things of this world Esek , and Sitnah , as Isaack named those 2 Wells , about which the Philistines strove with him , Gen. 26. 20 , 21. If God give House or Land to a christian , it doth but make the Men of the world strive with him and hate him for it , as the Philistines did envy Isaack's Flocks & Herds , Gen. 26. 14. But a Christian may call Heaven Rehoboth , by the name of Isaack's Well which they strove not for . Now God hath made room for me , says Isaack ; a christian hath one place which ugodly men will not strive for ; namely Heaven : what an Argument therefore is this , to remove our desires from earthly Houses , and to fix them on our Heavenly Mansions ? in Earthly Houses we are always either wanting room , or furniture , or food , or peace in eating it , or assurance of continuing , but our Heavenly Mansions have all these properties . Heaven is a good place , for it is of Christ's own preparing ; Heaven is a large place , there is many Mansions , room enough , and provision enough of all things to make a Saint happy . Abraham's Servant asked Rebeckah , ( i● there room in thy Fathers house for us to lodge in ? She answered , we have both Straw and Provinder enough , and room to lodge in , Gen. 24 ver . 23 — 25. A Christian need not make such an inquiry concerning Heaven , there is room enough , and provision enough . God prepared the world for Adams use , before he sent him to be there ; God built the House , and ready furnished it , and then raised up Man. God our Redeemer is gone to prepare Heaven , before he carry his Members thither . Heaven is also a safe place ; where God dwelleth there can be no fear of enemies to molest us . Israel in the earthly Canaan had plenty , but not safety ; the Cananites continually were invading them ; Heaven only is the place of Peace . The Heavenly Ierusalem is described to have a great wall , and high , and 12 Gates , and 12 Angels watching at the Gates , and the City to be built upon a great and high Mountain . Revel . 20. ver . 10 — 12. Namely , all things that may import safety . Heaven is too high for danger to climb up to it ; it is so immured that there can be no scaling it , the Gates are so strong , that there is no breaking them open , and the Watchers so watchful that there can be no fear of surprize . And in Heaven also is suitable company , there we shall dwell with God , the Holy Trinity , with Holy Angels , aud Saints ; here on Earth unsuitable company may make us weary of our Habitations . Lot chose the Plain of Sodom to dwell in , but what an uncomfortable place did it prove to that righteous man , by reason of the wicked company of those beastly Sodomites ? no doubt had he known their evil manners before , nothing could have tempted him to have thought of dwelling there . Christians that know and see this Earth to be a Sodom , must not choose it for their dwelling place . Lastly , Heaven is a place that abideth for ever ; Worldly Cities have no firm Foundations , but the Wall of Heaven is described to have twelve Foundations , Rev. 21. ver . 14. Earthly Houses may be burned , or beat down either by accident or design , as we see a woful instance in London , that City most famed throughout the world ; but you know that the World it self is reserved for the general Conflagration : will you make that your Dwelling-place , which you know must be destroyed ? We linger like Lot , and are loath to come out of this Sodow ; but the Lord is merciful by sending us many crosses , pulleth us hence . This sheweth us further how we come to neglect Heavenly Mansions ; We over-value Earthly Tabernacles , and that makes us undervalue heavenly Mansions , Earthly Houses are visible , their Gardens , and Orchards , Parks , and Forrests , Fish-ponds , and Motes , Arbors , and Banquetting-houses ; but Heavenly Mansions , and what Provision is made there , is only known to Faith , 1. Cor. chap. 2. ver . 9. as it is written , Eye hath not seen , nor Ear heard , neither have entred the heart of Man the things which God hath prepared for them that love him ; which if it be true of those things prepared in the Gospel , it is more true of those things prepared in Heaven . This consideration of Heavenly Mansions may much quiet and com●ort those that either are not born to House and Land , or that are driven from House and home by any sad Providence ; your Tents may be removed , but your Mansions endure for ever . 2. Use of Exhortation to all that hope for Heavenly Mansions . 1. Search the Land where you hope ●o dwell for ever ; Israel ●ent spies to ●earch for Canaan , but the●r spies were of two sorts : Some brought an evil ●eport on Canaan ; saying , there were Gyants , and yet brought of the good fruits of the Land ; but Caleb & Ioshus told them the truth , If the Lord delight in us , he will bring us into this Land , Numb . 14. ve . 8. Hearken unto Caleb and Ioshua , unto the faithful spies and true Ministers , which declare from the word of God what place Heaven is , and hearken not unto any that endeavour to bring an evil report on this good Land , where only is fulness of Ioy , and pleasures for evermore ; Indeed there are some difficulties will meet us in our way thitther , but no impossibilities ; Say with Caleb , the Lord is with us , we are able to overcome them . Numb . 13. compared with Num● 14. ver . 9. 2. Pray against earthly mindedness . The young man that seemed so earnest to get to Heaven , as is set out by his postures of running and kneeling , and asking what to do yet his great earthly Possessions hindred him from being prevailed with by the promise of Heavenly treasure Mark 10. ver . 2● . Reuben and Gad had so much Cattle , that they are not eager to dwell in Canaan ; Iacob's Flocks and Herds made him drive slowly homewards , Gen. 33. v. 14. though I grant his fear of Esau might be a great cause also . Those Christians are in most danger of neglecting Heavenly Mansions , that are well seated in Earthly places , haec sunt quae faciunt invitos mori , these things make us unwilling to die . Let us use the Earth as the Birds do , the Air is their proper place , and they care not to descend on the Earth but only for their times of Feeding ; so long as they keep aloft they are secure ; but when they come to settle on the Ground , there are Nets or Guns , or some Snare to endanger them : So long as Christians keep their thoughts on Heaven , and the thing above , they are ●afe from Temptation ; but when they ●et them hover too long upon Earth , and the things ●●low , Satan is ready to shoot at them , or hath one Snare or other to catch them , though your daily Bread grows on Earth , yet look on Heaven as your home , and send your thoughts & desires thither again , that it may appear though you Table here , you expect to dwell in Heaven . A few words more , and then I shall conclude . 1. Be content though God allo● you but a low place , or no place in this world , seeing Christ is preparing a place for you in a better world . 2. Get your affections more weaned from earthly Houses ( you that have them ) and fix your thoughts more on those Heavenly Mansions ; Because Children know no better things , they are so much in love with every painted Gew-gaw ; It is our ignorance of the Joys in Heaven that makes us so greatly pleased with these toyes on Earth . 3. Be not immoderate in grieving for any Relations or Friends departed , ( no , though you have h●d them but a little while with you . ) So long as we are in the Body , we are absent from the Lord ; the Apostle Paul groaned earnestly in desires of enjoying his Heavenly Mansion , 2 Cor. chap. 5. ver . 2. and he gives us his Reason in the 1. ver . Who would not go out of a thatcht Cottage to inherit a Pallace ? those that die in the Lord , do but leave an Earthly Tabernacle , to inherit an Heavenly Kingdom ; and will you think it too s●on for them to be thus happy ? Solon being asked who were happy ? tells a story of two Youths , who out of affection drew their Mothers Chariot to the Temple , and the Gods to recompence them , caused them to die presently : those are happy that can number Death among their priviledges , and bid it welcom ; If I could offer your Wife or Children , House , or Land , would you say , ( no I thank you , I cannot spare them yet , they shall tarry with me one year longer before they go to possess it . ) We are wiser in earthly matters , why are we such fools in Heavenly matters ? if we did cordially believe , and seriously meditate on the blessedness in Heaven , we should grudge at every hour we ●arry on earth , we should think the shortest life too long , and like the next Heir , be eagerly desirous to inherit . I say nothing of the party deceased ( though she hath left a good name behind her ) because I was totally ● stranger to her . FINIS . PAUL , The Pattern of PARDONING MERCY . Being A SERMON ON 1 Tim. Chap. 1. Ver. 15. Howbeit for this cause I obtained Mercy , that in me first Iesus Christ might shew forth all Long-suffering for a Pattern to them which should hereafter believe on him to life everlasting . 1 Tim. 1. Chap. 16. Ver. Howbeit , for this cause I obtained Mercy , that in me Iesus Christ might shew forth all long suffering for a pattern to them which should hereafter believe on him to life everlasting . THis Verse referreth to the last words of the former Verse , ( whereof I am chief ; howbeit for this cause I obtained mercy ; ) as if the Apostle would say , Although I was so heinous a sinner , yet Iesus Christ hath made me a pattern of mercy to all others . As God makes some stand as fearful monuments of his wrath to fright ●hose that are impenitent , ( like Lot's wife tu●ned into a Pillar of Salt to season after Ages . ) So God is pleased to set others as Monuments of free-grace to invite all penitent Sinners ; the Apostle tells us what was Gods aim in pardoning him that was so great an offender , to make a pattern of long suffering to encourage the greatest sinners to lay hold on his Mercy . For Division of the words , 1. Here is an Act mentioned ( Obtained . ) 2. The thing mentioned , ( Mercy . ) 3. The Person mentioned . ( I that needed long sufferings , I the chief of sinners . ) Lastly , the Reason mentioned , ( for this cause , that I might be a pattern to them that shall hereafter believe , ) that is to say , that by my Example the greatest Sinners m●ght be encouraged to lay hold on the offer of Free Pardon , seeing such a desperate opposer of Jesus Christ as I was , received into favour , that none might hereafter despair of Pardon , but all Sinners might be encourag'd to come to God through Jesus Christ. The Doctrine will be most comfortable thus rendred . That God hath set Paul as a glorious pattern of Mercy , to encourage all sinners by his Example to seek for pardoning Mercy . The orderly handling of this Doctrine will be , 1. To see what a Pattern is . 2. How Paul may be said to be a Pattern ? 3. Why Paul was made a Pattern ? Lastly , What excellent ●ncouragement all Sinners hereafter may make of this glorious Pattern of Free-grace ? For the First , What a Pattern is ? For on this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lyeth the stress of the whole matter . A Pattern is , materi● proposita ad imitandum , something that is laid before our eyes for us to imitate ; when a Li●mner hath drawn some curious Picture in which he thinks he hath shewed much of his Art , he hangs it out for all Passengers to look on , to shew them what he can do ; every piece is not fit to be a Pattern , but the most exact Pi●ces ▪ In the converting of Paul ( who by his own confession was one of the greatest sinners in the world . ) God doth shew to all Men in this Pattern , what free Grace can do , how he can pardon the greatest sinners ; God hath made Paul fit to be a Pattern of pardoning Mercy , to shew all the world how much he can forgive . And this leadeth me to the next particular . How Paul might be said to be a Pattern . 1. Consider his own Confession what a kind of Sinner he was , and that will lend some light into this Phrase . 2. Con●ider the manner of his Conversion . 3. Gods dealing with him after his Conversion . 1. Let us hear his own Confession how great a sinner he was , chief of sinners ; not only sensu humilitatu , so in his own apprehension ; nor only salvandorum primus , chief sinner of those that shall be saved ; but as he was a proud Pharisee that went about to set up his own righteousness in direct opposition to Christs rightouiness : Surely , ( except the unpardonable sin ) there cannot be a greater sin than this ; and in this sense Christs words may be understood , that Publicans and Harlots were nearer Heaven , than the self-justifying Pharisees , Mat. 21. ver . 31. For Publicans and Harlots did not deny that Christs imputed righteousness was the only meriting cau●e of our Justification ; but the Pharisees denyed this . The Apostle confesseth how exceeding mad he was against this Doctrine so long as he was a Pharisee , and persecuted all that professed to be justifyed by Faith in Jesus Christ , Acts. 26. from ver . 9. to ver . 12. He would not yield to cast away the thoughts of his own righteousness , and to relie upon the righteousness of Christ imputed ; and this made him persecute unto the death all such as professed a contrary way of being justified ; and herein he was a greater sinner , than if he had been a Thief , or Drunkard , or any othe● kind of sinner , those are trespasses against the commands of the Law , but this is the highest Trespass against the great Command of the Gospel ; namely , that we should embrace Christ as he is called , the Lord our righteousness , Ier. 23. ver . 6. There is more hopes of Publicans and Harlots , of Theeves and Murderers , than of those that reject Christs imputed Righteousness , except the Devils & Damned in Hell ; Christ can have no greater enemies , than those that cry up their own righteousness , and cry down the Doctrine of his imputed Righteousness . Paul before Conversion , was tooth & nail , as we say , against this Doctrine ; so that we may see a most elaborate piece of the work of free Grace , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) saith Passor , nota incisa , insculpta , percussione , vel pulsatione facta . The Chra●cter of Free Grace is deeply cut in this Pattern ; Paul , a proud Pharisee , was beaten down to the ground ; and he that before so hotly persecuted the name of Christ , is now made a Preacher of it ; here is now the depth of humility , where there was the height of Pride before ; Here God hath wrought a curious frame out of a rugged knotty piece of timber . Here is a Lion-like nature changed into a Lamb ; he that before was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , interpo●ito v , ) that is to say , unquiet like the Sea , and turbulent , is now Paul , quiet and peaceable ; see what Free Grace can do : here is a rare Pattern indeed ! For a Physician perfectly to cure one that is stark mad , and bring him to his right mind , this shews great skill indeed : this God hath done ; Paul was exceeding mad , persecuting all wheresoever he met them , that professed to be justifyed by Faith in Christs Righteousness ; and yet the Grace of God hath perfectly cured him , and now makes him to seek to Christ for Righteousness , and count his own Righteousness but dung , and to preach the same way of Justification to others . If a Chyrurgeon go into an Hospital , and pick out those that are most desperately sick & lame , and cure them , is it not the greater argument of his skill ? so here in Paul's Conversion and Pardon ; God doth shew what Free Grace can do ; for Paul 〈◊〉 per●ect●y cured , that was most 〈◊〉 sick of Pride and Self-love . 2. Consid●r the manne of his Conversion , and then his name Paul may be derived from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signisies Wonderful , for the manner of his Conversion was wonderful indeed , recorded , Acts 9. ver . 1. While he was yet breathing out threatnings and slaughter against the Church , he made himself accessory to the murder of Stephen , by holding the Garments of them that stoned him , Acts 8. ver . 58. But this did whet his malice , and sharpen his rage the more , this did but flesh his Fury , and make him more eager to persecute ; this was but a younger practice , to what he af●erwards intended ; He seeks to get a Commission to impower him to persecute all that came in his way ; and being armed with authority , and come nigh to Damascus , ( which was the end of his journey , ) God surprized him suddenly , and turned a p●oud Saul into an humble Paul , and made him a zealous Preacher of Christ , who came thither out of a design to shew himself a bitter Persecutor of that name ; He that was prancing on Horse-back before , is now fallen to the Earth ; He that came to punish Christs Disciples , now owneth Christ as his Lord , and begs now to know wh●t he will have him do , Acts 9. ver . 14. He that was r●ging before , is trembling and astonished now ; A little light from Heaven , will tame the most furious Persecutor , any discovery either of th● glorious Majesty of Jesus Christ , o● of our vileness , will humble any sinner ; see here the irresistible power of Grace , that can meet with a Wol● seeking for his Prey , and can suddenly change him into a harmless Lamb. 3. Consider how graciously God dealt with him after Conversion , in imploying him as a Prime Officer in the Church of Christ ; yea , as a Master-builder , and as a chief Pillar of that Church which he sought before to pull down . God sent him as an honorable Embassador to bear Christs name before Kings , and the Children of Israel , whose great ambition before was to be the Saints common Executioner : Christ intended that Paul should suffer much for his name , who came to Damascus to make all them suffer that professed Christs name . It is remarkable , that of all the Apostles , Paul only was wrapt up in the thi●d Heaven ; God dealt so graciously with him , that he that was the greatest enemy to Christ before his Conversion , is now used as the most indeared friend of Christ after his conversion , and hath the most glorious discoveries of Christ , and of the Mysteries of his Gospel of all others , and now his name may be called Wonderful indeed ; for here is a Scene on which before Conversion , corrupt Nature acted her outragious Fury ; and after conversion , sanctifying Grace sh●wed her sacred force , and both to such an extent , as few Stories can parallel . In Saul was seen as much as can well be in a Man void of Grace ; and in Paul was discovered as much as need be looked for in the most eminent Saint ; his former madness is equalled by his present zeal , and now all that Ie●ish Learning which he had raked together , intending onely thereby to defend the righteousness of the Law , and the Traditions of the Elders , and to dispute against Christ and his Gospel ; God imploys it better , to make him more able to confound the Iews , and to prove that Jesus is the very Christ , Acts 9. ver . 22. None preach Christ crucifyed so plainly , and the Doctrine of Justification by Christs impured Righteousness so powerfully , and so thorowly as Paul does ; none beat so much on this string , as he , Romans 3 ver . 27. Galat. 2. ver . 16. and in Galat. 3. ver . 10. None cry down the Righteousness of the Law so vehemently , nor cry up the imputed Righteousness of Christ so earnestly as Paul does : thus as he was behind no man in wickedness before his conversion ; so was he not infer , or to the very chief Apostles after conversion , but laboured more abundantly than they all , I Cor. chap. 15. ver . 10. Now he would preach nothing but Christ crucifyed , 1 Cor. chap. 2. ver . and would glory in nothing , but in the Cross of our Lord Jesus , Gal. 6. ver . 14. Thus Paul was even a miracle of Mercy , and a glorious pattern of Grace . The next particular is , why Paul was hung out as a pattern of Free grace ? 1. Because he had been such a notorious persecuter ; and therefore as the noise of his mad and ignorant zeal had filled the world before , so now the news of his conversion would be the more wonderful , and he would be the more fit to be a pattern , because the Example of so great a Sinner , would be more encouragement for other sinners to seek for Mercy , Galat. 1. ver . 23 , 24. When the Churches heard that Paul preached the Faith which he once destroyed , they glorifyed God in him . When sinners remember that Paul was pardoned , they may glorify Go●s Mercy by seeking Pardon too . 2. Paul was made a Pattern of Free Grace , because he was an eminent Iew , and by Sect , a Pharisee , and so might prove a leading Pattern to all the Iews , and to that obstinat Sect of the Pharisees , to leave off per securi●g the Church of Chr●st , and to joyn themselves unto it , ●o follow his Example in renouncing the Righteousness of Works , and embracing the Righteousness of Faith : Paul was well read in all their Jewish Traditions , and was as zealous of them as they , and therefore they might see more of the power of Grace in his conversion , that now made him h●zard his own life to advance that way , which before he persecuted unto Death . 3. Paul was chose to be a Pattern , because in such a Pattern the freeness of Grace would appear more clearly , here all the world may see , that we are not saved out of any Wo●ks foreseen ; here was nothing to fit him to receive Grace ( unless making havock of the Church be a preparatory work ) Such Works the Romish Saints are full of ; here was a raging Persecutor tamed and pardoned . It is not our Faith apprehending Christ that saves us , but our Christ apprehended by Faith ; Christ is the meriting cause , and Faith is the Instrumental . Lastly , Paul was set as a Pattern of Free Grace , to encourage other sinners beholding the Mercy of God unto him to look after Mercy too , that as in a Glass or Mirrour , all men may see more clearly the freeness of Grace , it is a good means to prevent our despair when we see such an instance of pardoning Mercy before our eyes ; and this leadeth me to the last particular : What encouragement may other sinners draw from this great pattern of Paul's obtaining Pardon . My meaning is not , that others should expect to be miraculously converted , as Paul was ; ( for you may as well expect to be caught up into the third Heaven : ) But by Paul's being pardoned , you may look after a Pardon : Paul believed and was obedient to the voice from Heaven , and so obtained Mercy . This voice from Heaven was the voice of Christ , why p●rsecutest thou m● ? and Acts 9. ver . 5. I am Iesus whom thou persecutest . The Gospel now is Christs voice from Heaven , he that believeth this voice , and is obedie●● to it , shall as surely obtain Pardon as ever Paul did ; and he that will not obey Christs voice in the Gospel , shall n●ver be pardoned . It is remarkable , that Christ did not tell Paul by the voice from Heaven , what he should do , but sent him to be taught by Ananias , who was a Minister of the Gospel , Acts 9. ver . 6. So now he doth not miraculously tell sinners what they must do to be saved , but sends them to his Word and Ministers to be instructed ; and therefore pray compare those two places together , Hebr. 4 ver . 7. To day if you will hear his voice : what is that voice of Christ ? Luk. 10. ver . 16 ▪ He that heareth you , heareth me . Christ spake this to his Seventy Disciples when he sent them out to preach the Gospel ; Christ gives his Ministers the same power to preach , as he did them , though he hath not given them power to work Miracles : he still says , He that heareth you heareth me ▪ for it is Christs word , and not Ministers to re●urn to the queston , how other sinners may draw encouragement from Pauls obtaining Mercy ? W●y this this a pattern for other sinners , ( ad imitandum Paul● fidem ) to believe , and so they shall obtain mercy . When you see a very deformed person well married , you are apt to say , nay , then , none need ever hereafter despair of a husband ; other sinners may say so from this pattern of Free Grace . seeing that Paul the chief of sinners is married to Jesus Christ ; seeing so great a si●ner is pardoned , no sinner hereafter need despair of pardon ; thus one Begger encourage●h another ▪ by ●elling them , or shewing them what a good Alms they have 〈◊〉 ; I sped well at such a door and 〈◊〉 enco●rageth others to go 〈◊〉 too . Though indeed begging is now grown such a common Trade , that you may be soon wearied out with Beggers ; such is mans emptiness , that he cannot be always giving ; but such is Gods fulness , that he delights to be dealing of his dole of Mercy ; the oftner you come to the door of Mercy , the better you shall speed , and therefore this is an encouraging Pattern : And consider beloved , how great is Gods goodness in giving us such Patterns to invite us to the throne of Grace ? To see Matthew and Zaccheus , two Publicans pardoned , may encourage all Publicans to look after Pardon too ; to see Mary Magdalen , out of whom went seven Devils ; and the Woman taken in the very act of Adultery , both pardoned , may encourage all sinners to seek pardon ; to hear Paul say , I was a Blasphemer , and a Persecutor , and injurious , but I obtained Mercy , may greatly encourage all sinners to follow God by Prayer for to shew them Mercy ; it is a very great mercy that we have not only Promises of Pardon , but also Patterns of notorious sinners that have been pardoned . 1. Because such Patterns sufficiently declare the infinite merit of Christs death : who could be fitter Trumpets of Christs Power and Mercie , then those blind , and lame , and leprous , and the Woman cured of her bloody Issue , and that other Woman bowed together ; all which Christ cured in the days of his Flesh ? When the Jews spake against Christ , the man whom he had restor'd to sight pleaded hard for him , Iohn 9. ver . 30. 33. If this man were not of God he could do nothing : The Jews knew not what to object , but proudly asked him , Dost thou undertake to teach us , ver . 34. ? What can any poor sinner object against the Power & Mercy of Christ , when they see ten Lepers cleansed at once ? but may be enforced to cry out with that Leper , Matt. 8. ver . 2. Lord if thou wilt thou canst make me clean : He that cured Ten , can cure ten Millions ▪ though it is not so with bodily Physicians , their Art is fallible , but Christ is the infallible Physician . To hear that Christ came to save sinners , may not move us so much as to see it in the Examples of Manasseh , and the Theef on the Cross , and those others before-mentioned ; such remarkable instances do abundantly declare , that the merit of Christs death is exceedingly beyond the demerit of our sins ; Christs healing all manner of diseased that were brought unto him shews that he can heal all manner of diseased Souls that come unto him now . 2. Such Instances do evince , that God is ready to deal out Pardons to all sorts of Sinners , let their Sins be what they will , that come in Christs name to ask Pardon : the poor Soul is apt to say , How shall I know that God will pardon such a wretched sinner as I am ? Why you may believe it in such Patterns as Paul , and those before mentioned . 3. It is a great Mercy to have such Patterns of pardoning Mercy ; for in these we may more clearly see what is the great design of free Grace ? namely to set open the door of Mercy , and invite all sinners to come freely , and to give pardons to all that will come to God in Christs name : And therefore Peter and Paul the two greatest Apostles and Pillars of the Church , are both set as Patterns of Free Grace , to encourage other sinners to look after Pardon ; Peter denyed , yea abjured his Saviour , and yet was pardoned . Paul persecuted him , and blasphemed his name , and compelled others to do so to , and yet was pardoned : Now as some prophane wretches in Salvians time did presume to sin , because David , and Noah , and Lot sinned , Si David , cur non & ego ; si Noah , si Lot , cur non & ego ? Here the poor penitents may turn their presumption into a blessed hope , and say with an humble confidence , si Petrus cur non & ego ? si Paulus , cur non & ego ? si David , si Noah , si Lot , cur non & ego ? If all these were pardoned , why may not I follow God for pardon ? Gods gracious design in suffering such Examples to be Registred of notorious sinners that were pardoned , is , that by such presidents of Mercy , all other sinners might take encouragement to seek for Mercy in such marv●●lous ex●mles as these , Satans greatest Obj●ction is answered to our hands . What doth such a wicked creature as you hope for pardon ? in such patterns of M●rcy , as Manasseh , Peter , Paul ▪ and the like . God teacheth us how to answer the Devil : God hath pardoned as great sinners as I am ▪ and therefore I am sure God can pardon me , and I believe God will pardon all that seek to him in Christ for pardon ; and therefore I will ply the Throne of Grace in Christs name to beg pardon ; In such patterns God doth as it were make a shew of his Mercy , that we may see no sins are so great but they shall be pardoned , if we do not add Unbelief unto them . Mr. Lightfoot hath an excellent note to this purpose on Pauls conversion The most notorious persecuter that the Gospel had yet found , is chosen of all others to be the Doctor of the Gen●●les , that 〈…〉 his own example , or rather the glorious example of Gods Mercy in his conversion , might be a comfortable Doctrine to those notorious sinners of the Gentiles , as well as his Preac●ing . Lastly , it is a great Mercy to have such Patterns of pardoning Mercy , because such instances are a good means to keep all sinners from despair ; your case is not desperate if the Counsellour can shew you a President of the like : If the Physician can shew you many now living whom he hath recovered of the same distemper , this may be a good encouragement for you to hope for a cure too : This is Paul's meaning when he calls himself chief of sinners , and says , that he obtained Mercy for this cause , that he might be a pattern to others ; as much as to say , ●n me God shews as from an high Tower , that all sinners may be pardoned as I was , if they seek to him in Christs name as I did ; and as David said , they that fear thee , will be glad when they see me , Psal. 119. ver . 24. it may be turned here , they that see David pardoned , and Paul pardoned , they may be glad of such encouraging patterns to make them hope for pardon too ; the Doctrine of free Grace is the only Doctrine to invite guilty sinners , if pardon be offered freely to all that will ●ome to God in Christ : Then if I go to pray to God for pardon in the name of his Son Jesus Christ , I shall be pardoned as well as they ; and this consideration moves the poor sinner to go to the throne of grace to beg pardon . God who hath no respect of persons , can have no motive from within , but his own free love , to pardon a poor sinner ; and the word Sinner , sufficiently declares that there can be no motive from without ; therefore , the same Free Grace that hath pardoned other sinners , will pardon all sinners that seek pardon ; Yea , this is a good sign that God intends to pardon us , when he makes us with David pray ●arnestly to be pardoned . Application ; is for Exhortation , to press all sinners to draw that encouragement from this glorious pattern of Paul's obtaining Mercy , which God intends us ; Why do we sit still , as the Lepers said one to another , 2 Kings chap. 7. ver . 3. Why do not we pray for pardon ? There are three things which God doth most delight to glorify , his name , his Son , his Covenant , and then we most glorify these three things when we look after pardon . As for Gods Name ▪ he tells us p●ain enough , Ier. 33. ver . 8 , 9. That he would exalt his Name before all Nations of the Earth by pardoning his People Israel ; therefore let us urge God with his own words , Lord glorifie thy name of Mercy in pardoning my sins , that all the world may be enforced to say in those words , 〈◊〉 7. ver . 18. who is a God like unto thee , that pardon●th Iniquity , &c. Concerning his Son , God therefore named him Iesus , that all the world might hear by that very name , that he was sent to be a Saviour ; thus Paul ●old the Jews , Acts 5. ver . 30 ▪ 31. That ●●sus whom they hanged on a Tree , God had exalted to be their Saviour , to give Repentance to Israel , and forgiveness of Sins . And concerning the Covenant , You know it is called , the Covenant of Grace ; Pardon of Sin is the great promise of the Covenant of Grace , Ier. 31. ver . 34. last words , for I will forgive their Iniquity , and remember their Sin no more , then we glorify Gods name of Mercy , and Christs name as a Saviour , and the name of the Covenant 〈◊〉 Grace , when we are moved by these to pray for pardoning mercy ; reme●ber now is the day of Grace ; that 〈◊〉 to say , Now God is ready to give us Pardon , if we seek pardoning Grace : Heaven is said to have twelve Gates , Rev. 21. ver . 12. intimating to us , that now there is free admission every way , to all sinners that come to the Throne of Grace ; But there is a day of Judgement coming , then God will as much delight to glorifie his Justice in damning all those that refused to seek for Pardon in the day of Grace . There are Twelve Steps that lead a sinner to the hope of Pardon . 1. To see his absolute need of Pardon . 2. To set a possibility of Pardon ; for we can have no hope of that we judge impossible ; he sees it possible by the glorious Patterns of such as have been pardoned . 3. To desire a Pardon . 4. To admire the freeness of Grace in all such as have obtained Mercy . 5. To see that the only way of obtaining Mercy , is , to believe in the Lord Jesus . 6. To see Christs ability to pardon , and to begin to seek after him . 7. To read and eye the promises of Pardon . 8. To believe the truth of those Promises . 9. To desire to have an Interest in those Promises . 10. To venture our Souls on the free offer of Pardon . 11. To follow God by Prayer in the name of Christ to pardon us . Lastly , Now the sinner arriveth at the Cape of good Hope , and a good Hope is the beginning of assurance . When the poor sinne● looks towards Christ , then it begins to hope for Pardon . No matter what the Disease was , if the party had but Faith to be healed , as is said of the Man lame in his Feet , Acts 14. ver . 9. No matter what our sins are , if we ●ave but Faith to believe in Christ for Pardon . Physicians care not for medling in dangerous cases ; but such desperate cases bring more glory to Jesus Christ ; thus curing him that had been thirty eight years impotent . Ioh. 5. to ver . 8. and healing her that had spent all upon Physicians , Mark 5. ver . 25 , 26. and raising LaZarus that had been dead four days , Ioh. 11. 39. working through these natural impossibilities , made Christs power be more admired by all that saw his Miracles : even so this high pattern of Paul a Persecuter , and a Blasphemer , and one of the chief of sinners ; and yet obtaining Mercy , doth much more advance the riches of free Grace , and may be a greater encouragem●n● to all that hear of it to seek after pardoning Mercy ; no matter how desperate our case seem to us , if we make use of Christ as our Physician . God hath set us two grea● 〈◊〉 in P●ter and 〈◊〉 , both great sinners , yet both obtaining pardoning Mercy . The Lord giye us his grace , that we may imitate Peter's sincere Repentance , and Paul's saving Faith , that we may also obtain Mercy , through Christ Jesus that came to save sinners . 
A47043	----	A sermon at the funeral of James Margetson, D.D. late Arch-Bishop of Armagh, and Primate of all Ireland preached at Christ Church, Dublin, Aug. 30, 1678 / by the R.R. Father in God, Henry, Lord Bishop of Meath ; whereunto is added a funeral oration on that occasion, in the name of the University of Dublin, at the herse of him their Vice Chancellor. Jones, Henry, 1605-1682. 1679 Approx. 109 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47043 Wing J947 ESTC R2425 12888536 ocm 12888536 95050 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47043) Transcribed from: (Early English Books Online ; image set 95050) Images scanned from microfilm: (Early English books, 1641-1700 ; 716:44) A sermon at the funeral of James Margetson, D.D. late Arch-Bishop of Armagh, and Primate of all Ireland preached at Christ Church, Dublin, Aug. 30, 1678 / by the R.R. Father in God, Henry, Lord Bishop of Meath ; whereunto is added a funeral oration on that occasion, in the name of the University of Dublin, at the herse of him their Vice Chancellor. Jones, Henry, 1605-1682. 48 p. Printed for Nathanael Ranew ..., London : 1679. Marginal notes. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Corinthians, 1st, XV, 24-28 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SERMON AT THE FUNERAL OF James Margetson , D. D. Late Arch-Bishop of Armagh , and Primate of all Ireland . PREACHED At Christ Church Dublin , Aug. 30. 1678. By the R. R. Father in God Henry , Lord Bishop of Meath . WHEREUNTO IS ADDED , A Funeral Oration on that occasion , in the name of the University of Dublin , at the Herse of him their Vice Chancellor . LONDON , Printed for Nathanael Ranew , at the King's Arms in St. Paul's Church yard , 1679. Imprimatur ; Ex Aedibus Lambethanis Decemb. 18. 1678. Geo. Thorp R mo in Christo P. & D. D. Guliel . Archi-Episc . Cant. à Sacris Domesticis . TO THE READER . THe preserving the blessed memory of a great and Pious Prelate to a publick goood , hath occasioned the publishing of this thereunto introductory . In doing whereof , Opportunity is given for adding and enlarging some things , which had bin omitted by reason of the shortness of time , both for preparation and delivery . The subject matter of the following discourse , was not ( it is confest ) for every auditory , but purposely chosen for those who then heard it ; there being beside the Crowd , a confluence of learned and Judicious persons of every condition , and from all quarters , which might be well foreseen on that occasion . The design in this , was the vindicating the honour and greatness of Christ our Lord from lessening Doctrines of Socinians , troubling the Church , although , blessed be God , not so among us , as elsewhere . This being here rather in way of Caveat and prevention , which may not be unnecessary , the finest Wits being apt to be tickled with Subtilties , which is the way with those , whose plain and downright speaking might end in Blasphemy ; whereas by sly and covert Insinuations , some desirous of Novelties , may be unawares inveigled and enticed by shew and sweetness , not considering it to be that of Poyson . Hereunto is added ( what was foregoing ) an Elegant Oration , in name of the University of Dublin , by one of the principal and learned Members of that Society , at the Herse of this great Prelate , lately their Vicechancellor ; whose Life and Death , and surviving Vertues therein described , might have spared further labours in that , did not a mixed Auditory after require it to be in some sort declared in a Language , to most there , more Intelligible . Of all which these short Advertisements being thus premised , the rest , Reader , is for thy further Consideration . 1. Cor. 15. 24 , 25 , 26 , 27 , 28. Then cometh the end , when he shall have delivered up the Kingdom to God , even the Father , when he shall have put down all rule , authority and power . For he must reign , till he hath put all Enemies under his feet . The last Enemy that shall be destroyed is Death . For he hath put all things under his feet , but when he saith , all things are put under him , it is manifest that he is excepted , which did put all things under him . And when all things shall be subdued unto him , then shall the Son also himself be subject unto him , that put all things under him , that God may be all in all . THat great Doctrine and Article of our Faith , the Resurrection , is the subject of this Chapter entirely ; both Christs Resurrection and ours ; Christs in the former part of this Chapter , ours after to the end . Both these are fundamental to our Happiness , and the denying either destructive to Faith and Salvation a Direful were the consequences of Christs not bin risen b and miserable were it with us , if the Dead rise not c but for our comfort Christ is risen , and our Resurrection in that assured . d Obj. But Christ is risen ; and yet are not the dead raised notwithstanding . Res . The answer to this , is the design of the words now read , ( v. 24. ) shewing that a great work is to be first done , by Christ in this World ; His reigning and putting all his Enemies under his feet . That this takes up the worlds whole duration , that till this be done , that general Resurrection cannot be expected . But that work done , then the end to be , then shall Christ deliver up the Kingdom to God , even the Father , and then shall the Son himself be subject unto him , that put all things under him , that God may be all in all . This is the Sum and intent of the words . In which we find the double state of the Church . 1. As here till the Resurrection , Christ Reigning , till he hath put his Enemies under his feet 2. After his Resurrection to eternity ; Then cometh the End , &c. 1. Here is the state of the Church , till the resurrection : He shall reign till , &c. 1. Where is Christs Kingdom , 2. And his work in that reigning and subduing . 1. As to Christs Kingdom here described , concerning that is to be enquired . 1. What this his Kingdom ? 2. With the nature of it , and how Christ is in that considered . 1. As to Christs Kingdom . This is two fold . 1. Generall . 2. Special . 1. General , taking in the whole Creation , Heaven and Earth , and all the Host of them ; All being by him created , preserved , and ordered in all their motions at his will , he riding upon the Heavens as upon an Horse : e Where , as upon an horse , is added in the vulgar reading as a fitting paraphrase , a Rider ordering his Horse , turning about his whole body , f going forward or backward or stopping at pleasure . Whatsoever the Lord pleased that did he in Heaven and in Earth , and in the Seas , and in all deep places : g This is Christs general Kingdom . 2. His special Kingdom is taken out of that his general , this respecting not all but some only of the creatures , and of them the principal and chief of them , the Rational , Angels , and men , and the best of these : These make up the Church , Christs Kingdom , in which he reigneth , unto which all the rest of the Creation come in also as subservient : So is Christ described , set at Gods right hand in the heavenly places , far above all principality , and power , and might , and dominion , and every name that is named , not only in this world but also in that which is to come : God having put all things under his feet , and gave him to be the head over all things , to the Church , which is his body , the fulness of him that filleth all in all . h This is that Kingdom of Christ , in which he here reigneth . II. See now the nature of this his Kingdom . 1. It is a Kingdom by the Father given unto his Son , and that in way of delegation and substitution : The Father hath committed all judgment to the Son , having given him Authority to execute Judgment , they are Christs words i And again , Thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him , saith the Son to the Father . k And Ask of me , ( saith the Father to Christ his Son , ) and I will give thee the Heathen for thine Inheritance l Hence is the Son called the Lords Christ , m or his Anointed n and his King. But how is Christ in that considered ? 1. Not as God , for so hath he no Superior , so is he not substituted , and so not receiving from any , but having in himself all power originally : Not therefore as God. 2. But as Man is this understood of Christ , as he is the Son this day begotten , so is this by the Father given him , that he have the Heathen for his Inheritance . o And to the Son hath the Father committed Judgment , because ( or as ) he is the Son of man , p and he hath appointed a day in which he will judge the World in righteousness , by that man whom he hath ordained . q Thus as man , is Christ in this considered . 3. Yet not simply as man , for no man , no more than man , were capable of that Rule . The first man Adams Dominion , although large , r Thou hast put all things under him , yet was that limited to the lower creatures , not reaching to Angels which were above him , he being made a little lower than the Angels ; but there was to be a man , indeed more than man , a second Adam , Christ , whose Dominion was in that enlarged , and that Limitation in the other withdrawn : For , repeating that to Adam , thou hast put all things under his feet , ( to which there was before an Exception ) it is now thence thus argued as to Christ , in that he hath put all things in subjection under him , he left nothing that is not put under him , ſ no , not Angels ; Christ being set at Gods right hand , far above all principality , and power , and might , and dominion . t Angels and Authorities and Powers being made subject unto him . v This Kingdom therefore thus given unto Christ , is understood of him as the Mediator God and Man , as God he hath that power in himself originally , as man he receiveth it , and as that man who is God he exerciseth it , Christ therefore the Mediator , God and man , is the King , and this his Kingdom , that of his Mediatorship . Thus hath been shewed what this Christs Kingdom is , and how he is in that considered . II. See next his work in that , Reigning and Subduing ; these respecting his Subjects , and those as Good , and Bad. 1. As to his good Subjects , over them and in them is his Kingdom in righteousness and peace , and joy in the holy Ghost . He calling them by his word and Spirit , and ordering , gathering , and perfecting them by Grace for Glory . 2. But as to Enemies and rebel Subjects , these doth he tread under his feet , these are Satan , Sin , the World , and Death . Of these the last only Death is here named , that answering the Resurrection here principally intended , this also being the last of Enemies : For when all other cease , and have no more that they can do , Death still holds . In Death , Satans power over the Godly ceaseth , and he that is dead is freed from sin w And as to the World , the utmost that this can do is to kill the Body , and after that hath no more that it can do : x But death after all holds , and that until the Resurrection , which being an hindrance so far to Gods Kingdom , it is therefore esteemed and reckoned in the number of Enemies , although to those who are Gods , many ways happy , and being an enemy it shall be destroyed , and the last of those which shall be destroyed . As to these Enemies being destroyed . 1. By Christ our King are they already in himself overcome , and having spoiled Principalities and Powers he made shew of them openly , triumphing over them in it ( his Cross ) and in himself . y 2. All these are by Christ meritoriously vanquished for us . 3. And in us also is here power through Christ by Sanctification , yet but gradually and imperfectly over Sin , it not reigning so in us as formerly , z and over Satan also have we our victory by Christ ; He the Prince of Peace bruising Satan under our feet , a and over the World our great Enemy , is our victory by Faith in Christ : b And even Death although terrible , yet is it not so to Gods Children , over which we can in Christ insult triumphantly . c 4. In our Souls also separated in death , have we our victory over all these our enemies , only what then yet remains of Deaths dominion , as to the body for a time in the Grave . 5. But in that great day of the general Resurrection , shall the last enemy Death be destroyed , the Soul returning and the body quickned , and both joyned to live for ever in Glory . Thus of Christs Kingdom and the work of it , that taking up this world to the Resurrection , he shall reign till he hath put all enemies under his feet . II. See now the state of the Church after the Resurrection , and thenceforth to Eternity . This is here expressed , by 1. Christs then delivering up the Kingdom to the Father . 2. The Son himself then subject to him who hath put all things under him . 3. And God then All in All. I. Christ then delivering up the Kingdom to the Father . Obj. This with what is also said of Christs reigning , till he haih put all enemies under his feet , may seem to limit his Kingdom and his Reign to one certain work and to a certain time , as if that work being done and that day or time over , then and thenceforth were his Kingdom to cease and determine , which were contrary to that said of his Kingdom never ending . c Res . For clearing this ; the Kingdom of Christs Mediatorship ( so here considered ) is two fold . 1. His Kingdom of Grace . 2. His Kingdom of Glory . These answer the double state of the Church ( Christs Kingdom ) as here and hereafter , now Militant , after Triumphant . To the Church here on Earth militant , answers that called Christs Kingdom of Grace ; to his Church Triumphant in Heaven , answers his Kingdom of Glory . I. As to his Kingdom of Glory that shall never end , so shall he reign for ever and ever : This is the voice from heaven , e and how can that Christs Kingdom end , when ours with him shall never end . f II. It remains then that this be considered , as to this Kingdom of Grace . Under this is the state of the Church here Militant , this is only for this world , and with the world shall this end . Grace makes way for Glory and gives way to Glory , and shall end in Glory , of this Kingdom of Christ is to be understood this , his delivering up the Kingdom to the Father . And how is that ? 1. This Christs delivering up the Kingdom to the Father , is answerable to the end , for which that Kingdom was by the Father to him his Son committed . That was to order it and to establish it , g to order it as to his good Subjects , and to establish it as to his Enemies the Rebellious . As if a King should send his Son with power to reduce Rebels risen up against him : which being done , those enemies subdued and all ordered and settled in peace , then he returns and delivers up the Kingdom to his Father free from all disturbances , every thing being cast out of his Kingdom that did offend , h the Father then taking to himself his great power and reigning . i And thus shall this Kingdom of Grace be then by Christ delivered up to his Father in peace . 2. This Christ delivering up this his Kingdom to his Father , implies that happy state to which the Church Militant shall be translated , being to that end by Christ delivered up , and put into the Fathers hand , translated from Grace to glory . The Ark of the Testament was a Type of the Church Militant , that having had but a Tabernacle and a Tent habitation , having no other foundation than what Pins and cords could give it , and for movings and removings , which were frequent : It had its Staves ever joyned for portage , beside its being sometimes even in the hands of Enemies ; whereas the Temple was a Type of the Church Triumphant , having firm foundations : k And as the Ark after many wandrings and long unsettlements , was at length placed in the Temple in rest , no more to be carried about or removed , therefore the Staves taken out , l so shall Christ deliver up his Church Militant to his Father , to be ever with the Father settled in his Temple in heaven . To which may allude St. John's seeing the Temple of God opened in heaven , and that there was seen the Ark of his Testament , m and to that end shall the Kingdom of Grace , the Church Militant , be by Christ delivered up to his Father , to be triumphantly settled in glory in the heavens for ever . 3. But this is not all intended in this Christs delivering up the Kingdom to the Father , this reaching even to very Government also . For this way and manner of Christs Government of his Kingdom of Grace , which is now in the world shall cease and determin , it not being consistent after with Glory . This will appear if it be considered , That Christ the Mediator governs his Kingdom of Grace here in this world , by his three great Offices of his Mediatorship , Prophetical , Priestly , and Kingly . 1. As our Prophet , Christ here rules his Church by his Word the Scepter of his Kingdom , he also is in that described with a sharp two edged Sword out of his mouth , n his word being sharper than any two edged Sword , piercing even to the dividing asunder of Soul and Spirit : o He is also described riding on a white Horse , and out of his mouth a sharp Sword smiting the Nations and ruling them with a Rod of Iron , with that name the word of God. p By this his word Christ our Prophet here rules and orders his Church , and for that is the outward ministry of the word here necessary , being profitable for Doctrine , for Reproof , for Correction , and instruction in righteousness , q which after in heaven shall not need , all being there taught of God. r Which being taught of God , may be understood of Christ himself personally , even he himself applying that to himself , It is , saith he , written in the Prophets , they shall be all taught of God , every man therefore that hath learned of the Father cometh to me s All teachings before under the old Testament were by men only ; but under the Gospel have we bin taught by God himself , God the Word made Flesh and dwelling amongst us . t Conversing with Men , and teaching them personally . 2. Or this being taught of God may be understood of the manner of teaching , our being taught by men , is by the outward ministry of the word , but God teacheth inwardly , and effectually . Or thirdly , in that our being taught of God , may be our differing way of knowing now and hereafter , now by the word teaching and hearing , and learning of others , and that but imperfectly , which shall be in Heaven otherwise ; our way of knowing then being , a being taught there of God himself immediately , so as Christs prophetical Office , as to its outward ministry ( a way of teaching here necessary ) shall there cease as needless , being all then taught of God ; so as to Christs prophetical Office. 2. As to Christs priesthood . Here he Expiates for Sin , satisfying Gods Justice in his Blood , making reconciliation for the sins of his People , and having offered one Sacrifice for sins for ever , he is set down on the right hand of God , from hence forth expecting till his Enemies be made his footstool . v Till then therefore is this work of Christs priesthood necessary , but after , not so , all Sin being then done away , and peace , and reconciliation with God by him made perfectly , that work therefore of Christs priesthood then to cease also . 3. So also , as to Christ our King , he here Reigns in midst of Enemies w subduing them and defending his , preparing them also by Grace , and gathering them for Glory ; But then shall all this cease as needless , then shall no Enemies remain , all being subdued , and then shall all Gods Children be perfected , and gathered , and setled in Glory . That therefore of Christs kingly Office , so far as it is only consistent with Grace , and inconsistent with Glory , shall cease . And so shall this kingdom of Christs Mediatorship , as to the manner of its Government here , be delivered up to the Father . But , what then ? shall this conclude Christs Kingdom and reign , then to cease and end ? No , in no wise , for so far shall it be from that , that in comparison of what is till then , his Kingdom shall be then but as in a manner beginning , and he thenceforth to appear unto all to reign more gloriously , and that for ever . This is set forth in that Parable of a certain Nobleman going into a far Country to receive a Kingdom , against whom , his Citizens rose up rebelliously , saying ; we will not have this man to rule over us . But he after returns , and then receiving the Kingdom , rewards his good servants , and causeth his Enemies to be slain before his face . x In that , is Christ's now absence from the World , and his return , and his then receiving his Kingdom , for the good of his , and destruction of Enemies ; Then when returning , is the Kingdom said to be received . So , in the Lords Prayer , in our petition , that his Kingdom may come , and his will be done as in Heaven , so in Earth ; In that appears his Kingdom to be come , when his will is done in perfect obedience , and that is done in Heaven , our Pattern for it . In Heaven therefore is his Kingdom come , and there perfected . Nor doth Christs delivering up the Kingdom to the Father exclude his own then also reigning . For as the Father , who committed that Kingdom to his Son , to be here governed , did not in that devest himself of the Government . For even he himself , the Father , acts still in that with his Son. For setting Christ at his right Hand , I ( saith the Father ) will make thine Enemies thy Footstool . So , the Sons after delivering up the Kingdom to his Father , he doth not in that denude himself of the Government . But as the Father by the Son now reigns , so shall the Son after , with the Father reign also for ever . It is the voice of Heaven . The Kingdoms of this World are become the Kingdoms of our Lord , and of his Christ , and he shall reign for ever and ever . y And such are those lowd Acclamations there , saying ; with a loud Voice , worthy is the Lamb , which was slain to receive Power and Riches , and Wisdom , and Honour , and Glory , and Blessing , and every Creature which is in Heaven , and on the Earth , and under the Earth , and such as are in the Sea , heard I saying , Blessing , Honour , Glory and Power be to him that sitteth on the Throne , and unto the Lamb for ever and ever . z Thus of Christs then delivering up the Kingdom to the Father ; with whom , yet , in that he reigns for ever . II. On that Christs delivering up the Kingdom to the Father , follows that then shall the Son himself be subject to him , that put all things under him . This of the Sons being then subject , is not to be understood of him as God ; for so is he most high . a And most high is Gods proper Attribute , nor can he be God , who is not most high , therefore , none higher , no , not among the three sacred Persons in the blessed Trinity , none being there before or after another , none greater or less than another , but the whole three Persons Coeternal together , and Coequal . ( Athanas. ) to make therefore the Son , as God , less , or under , or subject to any , were to deny him to be God. So , as this , of the Sons being subject to the Father , is to be understood of him only , as man. Obj. But so the Question still holds . For why should it be said of Christ , as man , that he should be then subject , the Kingdom being delivered , as if not till then subject , whereas , as man , he is ever so . Res . This Christ being then subject to the Father , the Kingdom being to him so delivered , is to be understood , as to manifestation , and it s then so appearing . As a Deputy or Lieutenant , supreme in Government , of a Kingdom under the King , while he is vested with the Kings authority and power , and in his place and stead , he commands in chief , and is as the King himself , who is in him personated , and he , as the King honoured of all , yet in all that with owned subordination and subjection ; which subjection then appears , when his work is done , his Commission determined , and the Government delivered up . While Christ acts as supreme by that Power delegated by the Father , and all things to that end put under him , that his Subordination , though so as man , yet appears not to all so clearly as after , when that Kingdom and Government shall be by him to the Father delivered , then shall the Son himself appear subject to him , who hath put all things under him . In which Christs being then so subject to the Father , is not intended any lessening or diminishing of his greatness . This making much more to his Glory , and Majesty which is in that manifested . For , Observe , that God the Father having put all things under his ( Christ his Sons ) Feet . It is on that inferred , that in that , he hath put all things under him ( the man Christ ) he left nothing , that is not put under him . b But here comes in the Text , an Exception to that , that when he saith that he , the Father hath put all things under his Feet , it is in that manifest , that he , the Father is excepted , which did put all things under him . Therefore it follows that the man Christ is next unto God above all things ; This shewing the high and exalted Glory , and Honour of Christs humane Nature next unto God himself , above all created beings and Glories whatsoever , even above Angels who are commanded to worship him c And he having by himself purged our Sins , being now set down on the right hand of the majesty on high d So as this Christs being subject to the Father , is as if said , subject to him only , or alone , and his being in that next to God himself , above all others whatsoever , which is not a diminishing , but a magnifying of his greatness and Glory above all . III. And then shall God be all in all , or that God may be all in all . This is the last and highest consideration of the state of all things , after the Resurrection to Eternity , where God is to be understood personally for the Father ; this appearing by his relation to his Son here mentioned , he also being here expressely named and distinguished , God even the Father v. 24. Here also , is this God the Fathers being all in all made a special work , and the great end of Christ so delivering up the Kingdom to the Father , that he , the Father may be all in all . This premised , see now how God is all in all , and what is in that intended . This may be understood so . 1. As to acknowledgment . He seen and known and owned so of all , that he is all in all . 2. All in all also , in respect of dependence on him . 3. And in respect of our happiness also , in him and by him . I. This may be understood of Christ the Sons delivering up the Kingdom to the Father in peace , God the Father thereby , and thenceforth being acknowledged all in all . For there are Enemies ( as was said ) to be destroyed , who rise up against God to the disturbance of his Kingdom , and obscuring his soveraignty in the World. 1. Such are Atheists denying God and his Governance of all things in the World , and others lessening what they can , Christs Glory ; and will not have that man to reign over them . Let such consider in what rank they stand , even as Enemies to God and his Kingdom , whose end shall be destruction . 2. The grand Enemy of God and his Kingdom , is the Devil , called Prince of the Air , working in the Children of disobedience . e He would be accounted the God of this World f laying claim to all that here is Gods , as his , even all the Kingdoms of the World , and that impudently to Christ the Heir 's own Face , all this Power ( saith he ) I will give thee , and the Glory of them , for that is delivered to me , and to whomsoever I will , I give it , if thou therefore wilt worship me , all shall be thine . g . 3. And let it be added that , as God hath his Christ to whom all power in Heaven and Earth is given . h So hath the Devil his Antichrist , usurping the same universal Monarchy , and that even in the ●ame words with Christ , All Power in Heaven and Earth is given me i and in the same words as did the Devil to Christ , that all the Kingdoms of the World are his , with power to give it to whom soever he will deposing and disposing all at pleasure , nay , not sticking at the very name of God , to be so called l and opposing and exalting himself above all that is called God , sitting in the Temple of God , shewing himself , that he is God ; But him shall the Lord consume with the Spirit of his Mouth , and destroy with the brightness of his coming , even him , whose coming is after the working of Satan . m And the Devil that deceived them shall be cast into the Lake of Fire and Brimstone with the Beast , and the false Prophet , and shall be tormented Day and Night for ever and ever . n So shall it be with all the Enemies of God , and his Kingdom . Then shall those Voices be heard in Heaven , saying , the Kingdoms of this World are become the Kingdoms of the Lord , and of his Christ , and he shall Reign for ever and ever . And we give thee thanks O Lord God Almighty , because thou hast taken to thee thy great Power , and hath reigned o or shewed thy self to Reign , so as God the Father having the Kingdom by his Son delivered to him in Peace free from all Competition , he shall then be as to his Kingdom , by a general acknowledgment owned all in all . II. As to dependance on him , shall God the Father be then to us all in all . Our dependance on God is Mediate or , Immediate . Dependance on God mediately , is such as is here in this World. Immediate dependance on him is what shall be hereafter , and in both , is God to us all in all . 1. Here in this World is God to us all in all , by a mediate dependance on him . In him we live , and move , and have our being . p This is by constant influences of Providence , without which we could not subsist one Moment , he also sustaining us mediatly with Meat and Drink and Cloaths , giving us Rain from Heaven and fruitful Seasons , filling our Hearts with food and gladness q which yet without Gods special Blessing , would avail us nothing . That our Cloaths are comfortably warm , is from God r that our Meat nourisheth , is from him , otherwise we may have Meat , and not have a Stomach to eat , or what we eat might be rather hurtful , and our Table made a Snare , and that which should be for our welfare , become a Trap , s so is God here to us , as to our outward State , all in all mediately , by second causes and means , so it is also in our spiritual State. In that are we now by his Words and Sacraments supported in Grace , yet not that without his Blessing on those Ordinances , so as in all concerning us here , in any kind is God to us all in all mediately : which is to be understood so , Ordinarily . 2. But in Heaven , it shall be otherwise , God shall be then to us all in all , immediately , not there needing what here we do , worldly Injoyments , which we now call necessaries , God himself being all that to us immediately . There shall be no Night there , and they in that State , need no Candle , neither light of the Sun , for the Lord God giveth them light , and they shall Reign with him for ever t , so also as to our everlasting Worship of God , that shall not be there as here , by Ordinances , Word and Sacraments , nor is a solemn House for Prayer there , as here necessary . Therefore in the description of the heavenly Jerusalem , St. John observes that he saw not any Temple there , it needed not ; For the Lord God Almighty , and the Lamb are the Temple of it . v And to this seem those words of our Lord Christ to encline , w In that day ye shall ask me nothing : Verily , verily I say unto you , whatsoever ye shall ask the Father in my name he will give it you . Hitherto have ye asked nothing in my name : Ask and ye shall receive that your joy may be full . These things have I spoken unto you in Proverbs , the time cometh when I shall shew you plainly of the Father . At that day ye shall ask in my name , and I say not to you that I will pray the Father for you : For the Father himself loveth you . Where observe , 1. That here and before we find Christ in this discourse with his Disciples speaking much of the Father , insomuch that occasion is thereby given to some to desire him to shew them the Father : x And here he promiseth that tbe time shall come when he shall shew them plainly of the Father , that time being called that day . 2. He minds them that there was a time , when even he himself was not so expresly known in the world , nor his name then so much used in addresses to the Father . Hitherto ( saith he ) that is under the Old Testament , ye asked nothing in my name : It was then understood that Christ was to come , and when he was come he was by his miracles supposed , to be that Prophet that should come into the world : y And of old also sometimes , yet but rarely , were Petitions expresly in his name or for his sake . Cause ( said Daniel in his prayer ) thy Face to shine upon thy Sanctuary which is desolate , for the Lords sake . z 3. But now under the Gospel our Lord here shews , that thenceforth all addresses should be to the Father by him , Whatsoever ye ask the Father in my name he will give it you : Ask and ye shall receive , which is now the concluding style of all Christian prayers , through Jesus Christ our Lord. 4. But he tells them withal , that there shall come a day when addresses should be to the Father himself also , and in that day ( saith he ) ye shall ask me nothing , and though ye ask in my name , I say not to you that I will pray the Father for you , for the Father himself loveth you : In all shewing how in that it was , and how it is , and how it shall be . Yet understand not this as any way abating our dependance then on Christ , our dependance on Christ ever holding , he being yesterday and to day and the same for ever . a 1. For as now so then , and ever shnll Christ be head of all , If man had not fallen , Christ had been over Angels and men the head of all gloriously ; and now is he the head of the glorious standing Angels and of men redeemed : So shall he be of both after in glory , ever the head of his Church his Body , and that not only in this world but in that also which is to come . b 2. As the head influenceth the body in all its parts ; so doth Christ the head , the Church his body , from whom the whole Body fitly joyned together , and compacted by that which every joynt supplieth , according to that effectual working in the measure of every part , making increase of the body unto the edifying of it self in love . c So is it here in Grace , and so shall it be after in glory , in both , Christ filling all in all . d 3. As now our dependance on Christ is such , that by him it is that we have access to , and acceptance with the Father , and by him all our good e so shall it be then also : He leads us then by the hand to the Father , and presents us to him in glory . f Behold I and the children which God hath given me : g And as the Father shall be then to us all in all in immediate dependance on him ; he himself in himself being all things to us , so shall it be then as to Christ also , he with the Father both being to us all in all , which is to be observed that like dependance is then on Christ as on the Father . In the description of the heavenly Jerusalem , that there is no night there , and they need no Candle neither light of the Sun : For the Lord God ( understand it , as of God essentially , so personally also for the Father ) He the Lord God giveth them light , n the same being spoken of Christ also . I saw no Temple ( saith St. John ) in that holy City , for the Lord God Almighty and the Lamb are the Temple of it , and the City had no need of the Sun neither of the Moon to shine in it , for the glory of God did lighten it , and the Lamb is the light thereof , i intimating the glory of Christs humane nature , k and of his glorious body above all created glories : A glory which heaven wanted till Christs glorious body had ascended thither , this being now an excelling light , additional to what was before in heaven : St. John also speaking of the immediate dependance of glorified Saints in heaven : on Christ as on the Father ; They are ( saith he ) before the Throne of God , and serve him day and night in his Temple , and he that sitteth on the Throne ( the Father ) shall dwell among them . They shall hunger no more , neither thirst any more , neither shall the Sun light on them nor any heat : For the Lamb which is in the midst of the Throne shall feed them , and shall lead them unto living fountains of water , and God shall wipe all tears from their eyes . l The Lamb shall lead them and they shall follow him wheresoever he goeth : m And from Christ shall all then own their good past and present , and that in a new Song to his praise for ever , saying : Thou art worthy , for thou wast slain and hast redeemed us to our God by thy blood , out of every Kindred and Tongue and People and Nation , and hast made us unto our God Kings and Priests , n so as our dependance ever holds on Christ , then and there more perfectly as our state shall be then more perfected and capacitated for it , more than here in this world it can be . Thus in way of immediate dependance , shall God be then to us all in all , that not excluding Christs being so also , but as the Father then reigning Christ shall then also reign with him , so the Father being all in all , so shall Christ be to his also , and our dependance then on both immediate and for ever . III. As in our dependance , so in our happiness also shall God be then also all in all . In that of the Fathers being all in all , is happiness intended in the highest , in our fellowship with the Father and the Son is our joy full : o So is it here in Grace , but then in Glory much more , when we shall be present with , and have full Communion with both immediately . The difference of our satisfactions here and in heaven , is described by present and absent in that case compared : While we are here in the Body we are absent from the Lord , but after we shall be present with him , and here we walk not by sight as after . Our absent and distant sight of God is here , that by faith , which is a seeing God in a glass or by a perspective , which is for a distant object , and that a seeing darkly : But then shall our converse be with God himself immediately and being present and seeing Face to Face , seeing and knowing even as we are known . p Knowledge is the happiness of a rational Soul , and our immediate seeing and knowing God that beatifical Vision , p the top of all happiness . It is not for any to attempt a description of what in that shall be , that being beyond all humane Apprehension or Comprehension : q For eye hath not seen , ( and strange things have many seen ) nor ear heard , ( and more is heard and spoken than most have seen ) neither have entred into the heart of man , ( and what cannot the heart and imagination fancy ? ) We may imagine Glories that never were , or can be supposed real , as Gates and Streets and Windows and pavements of Agats and Carbuncles and pleasant Stones : r Go to then , let Eye and Ear and Heart , and all together put themselves to the utmost , yet is all that short infinitely of what God hath prepared for them that love him : All which is in this , Gods being then to us all in all . Use . I. Now for Application . Here you have the differing states of the Church here and hereafter , and how we are to conceive of Christ in both , which was that herein principally intended . Thereby asserting the greatness of Christ our Lord against Socinian Principles , lessening him as far as they can and dare , acting therein covertly to be the less observed . In which use is by them made dangerously , as of some other Scriptures , so of this now before us , which occasion● my now insisting on this more particularly . Whence is groundlesly inferred , That Christ as to his person is less , and the Father great● or than he , being to him subject and Christ but his substi●tute , that his Kingdom being delivered up to the Father● his Reign shall thenceforth cease , and God the Father onl● shall be all in all , Christ being thenceforth of no farthe● use for dependance on him . But all this on grounds mistaken , ( and it is to be feared● by some wilfully . Whereas Christ ( as you have heard ) is not in this co●●sidered as God , for of God can nothing of all this be in an● wise conceived . But that this is said of Christ , as the Mediator in whic● he is God and man in one person , and here considered 〈◊〉 that man who is God. That this Christs Kingdom by the Father committed 〈◊〉 him to be settled , is the Kingdom of his Mediatorship ; 〈◊〉 far as to the manner of its Government , and as it respec● his Church here on earth , which being inconsistent wi●● the following state of Glory , is to be therefore first delivered up to the Father , he being then All in All , and to be thenceforth by him ordered and settled in glory everlasting . But not so as that Christs so delivering up that his Kingdom of Grace , answering his Church as here Militant , and that the Fathers being then All in All , should conclude Christs Kingdom thenceforth determined , and all depen●ance on Christ as formerly to end : But that Christ as to ●is Kingdom and Glory and greatness , and general depen●ance shall be for ever as he was , Reigning with the Father , ●nd with the Father depended on by all , for ever and ever . This is the substance of all in that spoken , nothing in ●●at grounding what is by some therein blasphemously as●rted . Use II. Here we also see the Church in midst of Enemies , as ●●eep among Wolves , subject to troubles , and sufferings 〈◊〉 every kind , Sickness , and Pain and Death . But , for 〈◊〉 comfort , Christ our King hath here his Kingdom , and ●now Ruling in midst of his and our Enemies ( our E●mies being his Enemies ) and he ruling in the midst 〈◊〉 them , by whom they shall be all vanquished , and 〈◊〉 delivered . Use III. That this being done , then cometh the End , the World 〈◊〉 ending . For the Church is the World made and continued : for ●t , was the World made , that thenc Christ might ga●r out for himself a People prepared for Glory , and 〈◊〉 perfecting that work and number , is the World yet ●●tinued , and not till then ending . But that Work 〈◊〉 finished , and that great end attained , for which all these things are , then shall the World end . Let the wicked of the World consider this , they are the men of the World , s they bustle it out here , as if all were theirs , and for them alone , taking up all till there be no more place in the Earth t : whereas not they , but the Godly are those of God here regarded , the other being of no other consideration in the World , but as Enemies to God and to his Christ , and so for Destruction . Use . IV. And when all this is done , then cometh the End , then follows Glory and happiness to Eternity . This shall be to all generally , and perfectly in the General Resurrection , when Soul and Body shall meet again and joyn , never to be after parted , but both stated in Glory everlasting : and this shall be , and even now is thi● daily to some , those blessed Spirits separated from this Body of Corruption , called the Spirits of the just made perfect u whose Bodies till that great Day and blessed Change are laid up in the general Wardrobe , the Grave . And although the State of the Dead be termed a being out of mind , ( Ps . 31. 12. ) and the Grave 〈◊〉 place of silence , ( Ps . 115. 17. ) and the most sumptuous Tombs and Sepulchres by Kings and Councellors buil● for themselves , but desolate places ( Job . 3. 14. ) ; ye● is not the State of the Dead to be in all that esteeme● unhappy , but blessed to them that dy in the Lord , tha● being so declared by a Voice from Heaven , and com●manded to be Written , and so to be understood . 〈◊〉 heard a Voice from Heaven saying unto me ( saith 〈◊〉 John ) write , blessed are the dead , which dy in the Lor● from henceforth , yea , saith the Spirit , for that they re● from their Labours , and their Works do follow the● w In which happy State is this Saint ( I doubt not so to call him , his Life and End considered ) whose Obsequies we now celebrate ; of whom ( I know ) it is expected that something be spoken , which I must not omit , both for doing thereby right to his memory , and for others good . HE was born at Drighlington in Yorkeshire , and at Peterhouse in Cambridge Educated , and after in the Parish of Watlass in his own Countrie preferred and beneficed . There that great Strafford ( then Lord Viscount Wentworth ) designed for the chief Government of Ireland , taking notice of his Piety and Parts , and of his good report generally ; he brought him over with him , for being near him in his devotions . Having thereupon given up that his Preferment in England , he was after in Ireland plentifully provided for , and setled in the Deanery of the Cathedral of the blessed Trinity , commonly called Christ Church Dublin . But here after a while was he , as were all , surprised with that general Calamity and Deluge of Evil , overwhelming the whole Kingdom . That grand Rebellion breaking out on the 23th . of October 1641 , wherein thousands of poor Protestants , were cruelly murdered . Thousands also naked and famished escaping but with the Skin of their Teeth ( miserable Jobs sad expression of himself in his Sufferings . x ) These came in daily from all Quarters , flocking and swarming to Dublin , a City of Refuge then for those miserable sufferers . Of those poor Creatures woful objects of Compassion , so many in fresh numbers had been continually by this charitable Person fed , clad , and relieved , that he was himself thereby brought to streights , the course of his Revenues here being every way stopt . By which , and by the Dangers daily drawing nearer even to the very Gates , he was at length enforced from hence into England for security and subsistance . But there also not long after was he ( as by some fatality ) overtaken with Evils unexpected , as great and general , by which Church and State were together overturned . As if one fleeing from a Lion should meet with a Bear , and going into an House and leaning his Hand on a Wall , a Serpent should bite him y ; for he was by the disloyal party there taken and cast into Manchester Goale , where he continued untill he was by exchange of three or four Officers thence delivered . And having thus weathered that Storm , he considered of some more private retirement , and freer from danger , which he thought might be best found in London : there hiding himself in his Chamber ( Gods advice to his in times of Evil ) until that Indignation ( also read Tyranny ) were overpast z . After that monstrous and horrible Murder of that Royal Martyr , whose innocent Blood was a filling up the full Measure of the wickedness of that evil Generation : This worthy person at London happened on a Gentleman sick and on his deathbed , to whom he administred spiritual comforts , together with the holy Offices of the Church on such occasions . By that dying Person he was told that he had bin somtimes one near in attendance on that late Sacred Martyr King Charles 1. in his solitude . That to him had bin by the King delivered and committed to his Charge and care to be preserved , those Papers which he said he knew to have been written by the Kings own Hand , and which were after published with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is here observed for obviating Malicious speakings detracting from that excellent Work , breathing Piety and Devotion , and vindicating the sincerity of that great Soul in all his actings and occurrences therein mentioned ; Malice suggesting to the World that although that work carried the King's Name , yet was it not ( said they ) his own , but by some of his Chaplains composed , intending thereby the lessoning his Majesties great and excelling parts ; and the rendring that most excellent piece less regarded , that thereby their own wickedness might be less observed . Whereas the contrary to that false assertion appears now in this : and the Royal Author of the precious Work found to be the King himself : that being declared by one dying , whose advantages then by it could be then nothing any way , and those being his last words which may be concluded serious and sacred ; he averring those very Papers to have been written with the King 's own Hand which he well knew . And that they were by the King himself delivered into his hand and committed to his charge and care for preserving them as now they are . This also in Manner and Form as is from that dying Mouth declared being after attested by this grave Prelate , whose words pass with all that knew him for unquestionable . And now to return to what concerns himself . His Sufferings were of long continuance , from 1641 , to 1660. but by the glorious Sunrise of his sacred Majesty Charles the second in his happy return were all those mists soon scattered , for which the year 1660 may be ever reckoned happy ; then was the face of all things in Church and State changed gloriously , his Majesty returning to his people and to the Throne of his Royal Ancestors . Then were our Judges restored as at first , and our Counsellors as at the beginning . A description of happy times a : then was the Church out of Confusion and deformity thereby returned to her former Beauty and Order . and then were the breaches in Gods House repaired , its scattered Members recalled , and fit persons sought out for supplying and filling up those vacancies which the wickedness of those dismal times had occasioned . Among those was this pious Person sought , found , and brought forth , and by his sacred Majesty returned into Ireland . Where An. 1660 he was appointed to sit as Archbishop in the Metropolitical Chair of this Province of Dublin . After an . 1663 on the decease of that learned and worthy Prelat , Primate Bramhall , he was removed and promoted to the Archbishoprick of Armagh and Primacy of all Ireland . In which succession he was numbred by common Computation the 97th , but otherwise the 102 from St. Patrick , justly accompted the Apostle of Ireland as to its general conversion . Nor did his Honors there stop , but those were after followed with ( what he accompted justly an addition to the greatest ) His being also chosen Vice-Chancellor of the University of Dublin . This he held to his last , whose deserved praises in that and in all , hath been elegantly celebrated in that learned speech , in name of that University , at the Hearse of him their late Vice-Chancellor , to which I refer . Nor can I , neither must I , pass lightly over this now mentioned Colledge and University of Dublin : whom I have the honour to own my Mother . An honour is this place to this City and Kingdom , this house having sent out persons considerable in their several capacities . Hence have proceeded some sitting at the Helm in the chiefest places of Government and State. Some being for Seats of Judicature , and others for military Conduct , at home and abroad eminent . And for the Church this one house hath yielded more than fifty Bishops and Archbishops ( not to speak of lower dignities who were also of excellent parts , and to be remembred ) and this within the space of 85 years , since 1593. the year of this Colledge being first planted , the like , if I mistake not , not being found in the Register of any one House in the adjoyning famous Universities , taking in all their time together , some claiming more then 800 years Antiquity . Among whom let our famous and Learned Primate Usher be before all remembred . He was the first Scholar that lodged in that House , and that was there entred ; he was the first Graduat that thence proceeded , the first Fellow , first Proctor and first Divinity-Professor of its own Stock . And was after Vicechancellor more than 40 Years to his Death . And let this House and City also , partake of his Honours , and be in him honoured . It is accompted an Honour to a Place , its having to boast of some eminent Person or Persons thence descended . Of Zion it shall be said that this or that Man was born in her b : in this City was this man Born , and in this Colledge bred , and here only . Strangers speak of him abroad as an Honour to his . Country , and to the Church , and to the World also , So , Spanhemius c , Gerardus Vossius d , Bochartus and Simplicius e , Morus f , Paulus Testardus , Blessonsis g , Arenoldus Boetius h , &c. And at home our learned Prideaux i , Davenant k , Sr. Roger Twisden l , Sr. Henry Spelman m , Mr. Selden n , and others . And even among those of the adverse party although principled generally against speaking well of those in profession contrary , yet are some found even of them , admirers of him . I mention only Henry fitz-Simons a learned Jesuit , who Anno 1599 , being a prisoner in the Castle of Dublin , he being there as a Bear tied to a Stake , and wanting some to bait him , ( they are his own words ) he then challenged any of the Protestants to dispute with him , for which was singled out this our James Usher , then but middle Batchelor in this Colledg of 6 Years standing , which were the Years of the Colledges then standing also . The Jesuite at first Sight of that his Antagonist despised his Youth , as did Goliah David o . But buckling , and the question being de Antichristo ; after that days Trial of him , the Jesuit would have no more to do with him , not well liking such baitings ; yet giving an accompt of some passages of it , p after concludes it thus of him , that he was Acatholicorum Doctissimus . I conclude this with ( what had bin indeed instead of all ) the great honour which he had by the famous University of Oxford , who in a solemn convocation ordered 16 eminent Persons , of whom 6 were then Doctors , together with the Vicechancellor and Proctors of the University , to have at the charge of the University , his Effigies cut ; and that with an elogium fitting him to receive , and the University to give , both to be prefixed to his Annotations on St. Ignatius his Epistles then in the Press . To the Act of the convocation in that , I refer , q the Elogium being this . Jacobus Usserius Archiepiscopus Armachanus totius Hiberniae Primas , Antiquitatis Primaevae peritissimus , Orthodoxae religionis vindex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errorum malleus , in concionando frequens , facundus , praepotens , vitae inculpatae exemplar spectabile Rob. Pink. Vicecanc . I add that most learned Person 's first Work , de ecclesiarum Christianarum successione & statu which was by him published an . 1613. and was by Archbishop Abbot of Canterbury presented to King James with these words , see Sr. the eminent first fruits of the Colledge of Dublin . That House was then of twenty years standing , and that learned Work the first that came from any there . And he himself , the happy first fruits of that University . All which concerning this learned Person , I borrow from and owe to that short collection of his Life , given by Doctor Bernard in his Funeral Sermon Apr. 17 , 1656 , hoping the enlarging that , may hereafter be the work of some happy pen : that nothing of those precious Fragments be lost , some Baskets yet remaining to be filled . If his memory be now by time almost worn out here among us , let this serve in some sort to refresh it , or if envy in some would have it lost , and his esteem lessened here ; let it be remembred which was spoken by our Lord of himself , and true of others , that a Prophet is not without Honour save in his own Country and in his own House r ; and let it suffice that it be left to Strangers to value what is ours , which we our selves do not . But know that therein you suffer your selves to be robbed of an Honor to this University , to this City , and to this Church and Country . And from such beginnigs , what may we not after expect . To pass times intervening , the present shews it hopefully . 1. In our illustrious Chancellor James Duke of Ormond now the fourth time Lord Liuetenant of Ireland . He was first our Chancellor of this Uniuersity , and after by that famous University of Oxford ambitiously sought for , and now of both together Chancellor . 2. You have seen the late Vice Chancellor , the learned Prelat ; whose memory is at present before us principally . 3. You have a prudent , careful , and learned President and Governor second to none , if equalled by any before , for government and parts answerable . 4. And as to the present stock of Fellows and other Graduates and Schollars ; these for Learning and Ingenuity , their number and standing considered , not needing to give place to any ; envied they may be , but not neglected . And wherefore all this ? All said in this is intended , as an inducement to all well affected to Piety and Learning among us , to promote and encourage such happy beginnings . We may hear those Sons of Prophets now say , as did those sometimes to Elisha ſ Behold the place where we dwell is too strait for us let us go therefore over Jordan and take every man a beam and let us make us a place where to dwell . In order whereunto , let it be remembred . That the Army in Queen Elizabeth's time an . 1601 after the overthrow of the Enemy at Knisale , that being the shutting up of that War , contributed l. 1800 towards the beginning of a Library , till then here wanting ; for which end Doctor Chaloner ( the industrious promoter of the building of this Colledge , by exhorting others , and himself withal thereunto contributing ) Also that learned Person after Primat Usher of whom so much hath been now spoken , were both chosen ; and sent into England with that money given by the Army for choosing and buying books accordingly . These then met at London , Sr. Thomas Bodley on the like work for his Library at Oxford ; each helping the other in what was in that to be done ; so as Sr. Thomas Bodleys Famous Library in Oxford , and ours here began together . And herein this our Library owes it self to our soldiery , learning by Arms promoted . This was seconded an . 1656 by that Army in Ireland commanded then by Henry Cromwel ( let not what may be good be forgotten ; but the good be gathered into Vessels , while what is bad is cast away t ; then did that Army ( on the perclose of their work in Ireland as to the Rebellion there ) contribute about . l 2200 for purchasing learned Primat Ushers Library ; which being then in England it was by that great Cardinal of France eyed , and by the French Embassador in England pressed for earnestly , for other ends , to be by them purchased at a greater summ then was here given . Hereby was that pretious Stock of Learning preserved for Ireland , whither it was after brought : And by his Grace the Duke of Ormond then Lord Lieutenant and Chancellor of this University , was An. 1661 ordered to be laid up in this Colledge , as an addition to the Library here where now it is . And now pursuant to both those , let there be a place left for this present Army also , on this their great and general settlement , they therein gathering the fruits of their Labors , and that more abundantly than ever had been in Ireland before this time . Let it not be said , that those other have done so much and these nothing . This is what hath been of old accustomed ; that out of spoils in War , some part should be dedicated to God as an acknowledgement of his hand in that work : so did Samuel the seer ; and Saul the Son of Kish ; and Abner the Son of Ner and Joab the Son of Zerviah ; David also the King and the chief Fathers and Captains over thousands and hundreds and Captains of the Host u , we find the very Sums also recorded , which besides that of the spoils had been by them of their own store so offered w together with the satisfaction and comfort received by them in such their beneficence x that the people rejoyced for that they offerred willingly to the Lord and David the King also rejoyced with great joy ; blessing the Lord for giving them a heart so to do . And what in this Kind is said to one , is said to all . That all consider the occasion offered , the enlarging this place for Learning and Religion in which all are concerned , by which a general Blessing may be expected , this work carrying in its self a blessing to Church and State. Pardon this Digression which I desire may be , to that end for which it was intended , prevailing . As to this great prelat , to whom I now again return : We have seen him at the highest that this Church of Ireland could raise him ; see him now as to his Qualifications thereunto . In him appears what the great Apostle St. Paul wishes for and requires in a Bishop y that he be blameless , hospitable , sober , a lover of good Men , just , holy , holding fast the Faith ( Orthodox ) these I but name only without further application as to him , who may rather seem to be in that , named or pointed at , as by his just and owned Character ; Add his Learning a fit application for such . His parts were more in substance , then shew , ordinarily . His value was much intrinsick , not overlaid and set forth for ostentation . He was a vessel full of rich liquor , which must be pierced if tasted , and then found Fragrant , pleasing , and refreshing , I was at his Table with others , when a point of Learning passing from hand to hand , he for a time hearing and silent , at length the matter was by himself taken up with variety of learning and reading and determined to admiration ; so as a learned prelat present , brake out into this expression ; my Lord I thank you I am now here both Fed and taught , I know not but his papers may afford something posthume worthy his parts , and the worlds perusal . This his being as to himself reserved seems to to be a natural disposition in him , being of a quiet Spirit like Isaac among the Patriarks ( Abraham and Jacob ) of less noise in the World than they ; and as the patern to all , z our Lord Christ , not striving nor his voice heard in the Streets seeming to be rather blamed by his friends as was our Lord also by his , a go ( said they ) over Jordan that thy Disciples may see the Works that thou doest , for there is no man that doth any thing in secret and he himself seeketh to be known openly : if thou do those things shew thy self to the World ; so was it with him generally , I except when the Church came to be concerned . Then was he up and dischared the duty of a true Prelate , the Zeal of Gods House eating him up ; he being thereupon sometimes passionately troubled , where any thing fell short of his expectation that way . Careful he was of his Episcopal Charge ; as in what was in his own Diocess of Armagh under his ordinary care , so throughout his Province ; that others in like place subordinately , should see to their work also . He did encourage well doing in all the Clergy , exhorting the backward , and reproving what was amiss ; and that generally in mildness , but sometimes where cause required , sharply , yet that oft with tears . Not long before his end being fastned to his Bed , and a visitation then being held by his Surrogate , for his Diocess of Armagh , he desired in the return , to understand the state of the Churches there ; to which this accompt was given him , That therewas no Church there , without an able and learned Minister : and that the duty in every Church was performed duly by a Refident Minister , or an able Resident Curate with competent allowance . This I had from a learned Person , whose that work was under him principally , which accompt was by him recived with much satisfaction , as what was to be shortly after given by him to the great Bishop of Souls . As to Charity ; Piety , and Beneficence , this is a principal Qualification , and becoming that sacred Order above others , concerning which as to this pious Prelat , something hath been already spoken . His charitable relieving those poor stript Protestants in Ireland while he was there , An. 1641 feeding the Hungry , Clothing the Naked and providing all necessaries for the Sick ; and that so liberally , and so long , as that he was himself at length brought neer to his morsel , and thereby enforced to seek elsewhere what to eat ; of which before Also in times of his retirements in England , his own Stock , and store being short for helping others as he desired ; He made it his work to stir up others to that good Work , for relieving the necessities of poor Irish Sufferers , flocking daily to London for help ; especially for the distressed of the Clergy ; and those particularly of England suffering for a good Conscience . Hereunto were charitable Persons by his sollicitations moved to large Contributions : they choosing him the first mover , to be therein the Almosner and Dispenser of their bounty to such as he should judge fitting : this he discharged with all faithfulnes . And among others was thereby releived that Worthy and Learned Prelat of Ireland Bishop Chappel that excellent Provost sometimes of this Colledge of Dublin . After his return into Ireland , God having blessed him in his Substance considerably , he would not be unmindful of that place in England where he was Born. And at Drighlington in York-Shire , his Native place and Country , he erected and endowed a Free School , endowing that with a large yearly Revenue for ever . And in Ireland , Beside what was by him piously contributed toward the repairing and adorning the two Cathedrals in Dublin Christs Church and St. Patricks , There was added his Care and Bounty towards his Cathedral at Armagh . As to Armagh , That had oft fatally suffered almost to utter desolation : that place Seated in the Province of Ulster , being in troublesome times subject to frequent incursions and attempts of Enemies . It had suffered by Fire and Sword An 890. 893. and 919. 1166. and 1179. and 1189. and lastly 1642. when Sr. Phelim O Neile in the head of an Army of about 7000 Rebels assaulting Lisnegarvy ( now Lisburn ) and being shamefully repulsed by a few not exceeding ( if so many as ) 200 Brittish among whom that Noble Person Sr. George Rawden was Eminent above any : the enraged Rebels therefore in their return revenged themselves in the cruel murthering a number of poor Protestants yet in their power . One also of their chief Officers of the O Neiles , destroyed Armagh , and consumed that great Cathedral with Fire , which sacrilegious Act of that wicked person escaped not divine Justice , he soon after falling distracted and dying miserably . The repairing that vast Pile and Cathedral of Armagh was a chief care of this pious Prelate , its Arch-Bishop ; towards which , that being the Metropolitical Church of that Province of Armagh , contributions had been in all former times on such occasions made for it in the several Diocesses subject to that Metropolitan ; the like therefore was now also proposed , which being done , and the return made , it was found very short of what was hoped for , and not answering the sixth part of the charge herein necessary . Thereunto were also applyed other small Revenues of the Church , which comings in , being limited to certain days of payment as they became due ; those also coming in slowly ; and some failing ; and all short of what that great Work further required : therefore for present advance of Mony to answer the constant carrying on that Work , and to supply what was every way necessary in all , it cannot be reasonably judged but that this great persons Bounty was in that considerable ; referring for particular to accompts taken of the whole . But now by his care is the whole Fabrick perfected and the Service of God in its several Ministrations restored , and that constantly attended to the just praise of his Piety , Care , and Beneficence . As to his otherwise dispensing charitably to the need● he reserved himself in that unto himself , ( as in other his great parts ) which were not for common observation ; charity being in that properly ordered , so as that the left hand should not know what the right hand doth , yet by that faithful hand by him in such occasions ordinarily employed , I have assurance that he was full of good Works and in that way constant and forward , not expecting solicitations and addresses toward it , but enquiring secretly for the Poor and Needy , and sending them oft help , they knew not whence , and that as occasion was for it , liberally . One Person being instanced ( but not named ) to whom at one time out of his own Purse , he sent one hundred Pound . I say out of his own Purse ; to difference what was so by him done , from what , by his honourable place of his Magisties Almosner of Ireland , he faithfully dispersed . Faithful he was in that his publique trust , not suffering any part of what came in that way to mix with his private . But depositing this in that faithful hand that received it , to be forthwith disposed to its proper use , as the comings in , which were Slow , would allow it . I have perused those accompts , and found the comings in to be sometimes by 20 Shillings , or such small Sums at a time , sometimes more , but never above 23 Pounds , and that but once , those comings in also being uncertain and but as occasions were for it , by its double Branches of Fines or Deodands , the whole sum of both put together making up but 169 ● . 18 s. 1 d. and that in 15 Years from 1663 to 1678. Yet was this , whatsoever it was in common esteem sufficient to cloud his private Charity , all by him done , being commonly interpreted only on the publique accompt , which was no trouble to him , but well answering his desire of being in that work as to himself private and unobserved . As to his private Estate and Fortunes , God blessed him in that abundantly . A Blessing promised to the Charitable , yet is not that allways so in this Life . God reserving some retributions , and the greater , to another ; here also Providence ordering commonly , that all things be alike to good and bad c ; and that Love or Hatred , ( of God to men in their several States of good and evil ) appear not by any thing before them , Prosperity or Adversity d there are wicked prosperous and good fuffering . Good also abounding in outward happiness , and wicked miserable . Abraham , Isaac and Jacob among the Patriarchs , had the blessing of abundance . But it is to be observed that the prosperity of the good is more subject to Envy and Detraction , then is that of the wicked commonly ; So was it with Isaac . He was prosperous and was therefore maligned and troubled , although peaceable and quiet , and thrust away by his ill Neighbours the Philistins , which being by him expostulated with them , the answer was , because we saw certainly that the Lord was with thee e . This seems the condition of this Patriarch also ( for in that rank of a Patriarch in the Church , is the Primat of Armagh also esteemed ) Gods thus blessing him , if it be not a trouble to some , yet is there from that what is objected for a Crime ; that in England he had laid out what he had acquired in Ireland , and not there rather where he had it . This is observed . But to the contrary it is well known that even in Ireland he laid out for a settlement for one of his Children , no less then 4 thousand Pounds at once . And the like Sum of 4 thousand more towards the settlement there of another of his Children . He was also on purchaseing not far off , an Estate sould after for 6 thousand Pound , which he might have had cheaper , but refused to deal in it , understanding part of it to be Abbey Land. For in all his layings out wheresoever , he was ever careful not to medle with any concern of the Church , nor with Tithes , nor with what did belong to Abbeys , having oft observed the evil of that to their Possessors . That therefore of his not laying out of his Substance in Ireland , is a causless detraction , the contrary appearing considerably . But , wherein is the evil of his providing a settlement also in England , as in Ireland ; and whether in that were not his considerations prudent and provident . He had in Ireland seen and felt the prodigious evills of that fatal Year 1641. How it was then with others , and with himself also ; and that holding 20 Years after . He might have remembred that Year 1641 , was not the first of that kind in this Kingdom ; that being but a repeating over and over again what was oft before ; although never in so high a degree of mischief in any age till then . He might have considered , that it might be so again , as then and before ; the same effects likely following where the same causes are in being . Solomons observation of times generally , may be so here : The thing that hath bin , is what shall be , and that which is done , is that which shall be done f . May it not therefore be thought advisable and convenient on such considerations , that there should be a laying up in store , where is more security to answer such accidents ; I wish there be not some here this day alive , who reflecting on this , may not find cause hereafter to say at least , that he was in this , provident . I wish I may be in this a false Prophet . And if there be any whose hopes are better , I should willingly say to that Amen , as did the Prophet Jeremiah in somewhat a like case g ▪ but And now to come from this great Prelates Life to his end . A little before his last distemper he found ( he said ) his Heart filled with Joys and Comforts in God , extraordinary above all that could be imagined . Such are found in Gods Children sometimes after great Trials and Sufferings , to refresh . Sometimes under such Sufferings to support , as an Angel sent to Christ in his Agony h after which we hear him not complain any more , as thrice before of his Cup. i And sometimes this is before and introdustory to some great change , preparing for it . The fifth of May last a Sacrament Day in this Church he would be then a publique Communicant , and that , not withstanding his Phisitians desires to the contrary , not by his going abroad to expose himself to inconveniencies ; his Distemper having already gotten some hold of him . He was a strict observer of his Phisitians prescripts and councells at all times now only excepted , preferring Gods service to his private Condition . He was always a constant frequenter above others , of the publique service of God , not omitting any occasion for that , where any competency of Health would permit . After that , and from thenceforth he was confined to his House by his indisposition encreasing . But , there he found the Church ; the Church at his house ( i ) ; His House being an Oratory for constant and frequent Devotions ; publique in the use of Church Offices , and in private Prayers also ; many resorting thither principally for serving God. And when he seemed to be confined to his Chamber : yet then ( although not well able ) would he step out to be in the company of those worshiping God in the next room , parting from them with a blessing to that meeting . After a while that liberty was denied him , not to be restrained only to his Chamber , but to be also fastned to his Bed. Then notwithstanding some hopes given by his Phisitians , he gave himself to prepare carefully for that change which he did foresee more then others , This he did by Prayer , and for the Church was his Prayers particularly ; and desired others Prayers also with him and for him . Also by private Meditation in which he was frequent , complaining sometimes of being in that disturbed by some not observing it . He desired also the Sacrament which he received together with the Church Absolution , being exceedingly satisfied and comforted with both . His Pains encreasing , his Patience also encreased and appeared to admiration , hardly complaining otherwise , then by a Groan now and then stealing from him , and being once observed by some gestures to be troubled , he was asked where his Pain was , where ( said he ) even from Fingers ends to my Toes ends , and yet shewing in all , little trouble ( i ) , only turning to me , he said ( Credo resurrectionem Carnis ) as if not willing others should understand his Pain , and shewing how he found in that , support under all sufferings , his Faith and hope of the Resurrection , some wishing him ease , he desired ( he said ) Patience rather , that being a Grace and from Gods Spirit , ease being natural ; oft he had in his Mouth that of the Apostle k I desire to dissolve and be with Christ ; to dissolve , not ( as commonly ) to be dissolved , this signifiing obedience and submission ( which is well ) but the other willingness and desire to be with Christ . This also he had sometimes , I am not ashamed to live nor fear to dy . And in that his last ; his Lips were much for blessing ; for his last benediction was the resort to his Bed syde great and daily , of all sorts conditions and degrees of Men. Blessings are not in vain , and at such times especially , dying Blessings and Exhortations are serious and prevailing . And in all he had the happiness of being sensible to the last . And whereas one dyeth in his full strength , his Breast full of Milk , and his Bones moistned with Marrow l . His end was with the blessing of a good old age the 78 Year of his age m then carried to his Grave in a full age , like as a Shock of Corn cometh in , in his Season so to be laid up till the Resurrection . Oratio habita in obitum Reverendissimi in Christo Patris Jacob Archiepiscopi Armachani , totius Hiberniae Primatis , Vicecancel larii Academiae Dubliniensis , &c. Aug. 30 1678. HUc confluxit Academia Dignissimo Vice-cancellario extremum offici●um praestitura , officium tanti viri memoriae debitissimum . Dùm ver● consummatissimum Praesulem Stylo delineare jubet nunquam nimìs officios● gratitudo , vereor nè idem mihi accidat , quod pulchram absolutamque faci●em pingentibus solet , qui talem rar ò nisi in pejus effingunt . Praesul erat cùm eruditione , tùm vitâ primitivus ; primaevam tàm veritatem quàm pietatem exprimaevis Patribus depromsit , quibus illos adeò faelicitèr expres●sit , ut si i●sdem vixisset saeculis , inter sacra illa veteris Ecclesiae Lumin● suo merito emicuisset . Theologiam suam non ex impuris Scholasticorum lacunis hausit , non ex turbidis recentium Systematum rivulis , sed ( sicut ge●nuinum Ecclesiae Anglicanae filium decebat ▪ ) limpidissimum Sacrae Scriptu●rae fentem rectà adijt , verúmque ejus sensum per piae Antiquitatis canalem per sanctissimorum Patrum monumenta , Conciliorúmque Generalium Acta in propriam mentem derivavit . Haec sòlida illius in rebus divinis cog●nitio , quâ nulla Christiano Episcopo dignior , nulla Christiano populo uti lior , Theologicas hujus seculi argutias non tàm ignoravit , quàm subli mioribus studiis intentus contempsit . Dolendum tamèn , quòd magnam do●ctrinae partem summa ejus modestia nobis invideret ; suam enìm scientiam tàm studiose celavit quàm alii ostentare satagunt , beato servatori similis● qui vel ipsa sua miracula palam innotescere saepè inhibuit . Invitâ tamèn mo●destiâ , eximiam , quam animo texit cognitionem , mores apertè loquebantur quàm consummatus Theologus fuit , expressit vita ; nam in verbi tantum theologari non est Christiani Doctoris , sed Histrionis ; quid enim turpins quam Christianae vitae artem professum , in ratione vitae peccare ? ille magni hujus Praesulis instar , summum Theologiae api●cem tetigit , qui non tàm magna locutus est quàm vixit ; qui , cùm per in gravescentis aetatis incommoda , sacra rostrarariùs ascendere valeat , vitae exemplo , omni eloquentiâ potentiore , perpetuò concionatur . Margetsoni no●men tùm primùm elucescere caepit , cúm prudentissimus Straffordiae Comes non calamitatibus quàm virtutibus major , illum a Sacris esse elegerit . A laudato viro laudari quis non vehementèr cupiat ? at tanti Judicis calc●●lum obtinuisse maximis laudibus majus videat●r . Permagnus ille & Eccl●siae & Monarchiae vindex , postquàm integerrimum Sacellanum variis Ecclesiasticis muneribus priùs exercuisset , tandèm Aedis Christi Decanat● fidos ejus labores remuner abatur Quem non diù tenuerat , antequàm immanissimae rebellionis flamma improvisò erumpens , atque hanc insulam longè latéque depopulans , piam suam beneficentiam ergà miseros exhibendi peramplam occasionem ministraret . Quàm multis , diris iis temporibus , omnibus bonis exutis , nudis , & penè fame enectis , suis succurrebat opibus , adhùc supersunt testes . Nemo magis frugalis erat simul & munificus , nihil ferè in seipsum impendebat , ut omnia pauperibus , infoelice illâ tempestate heu nimium auctis , elargiretur . Quùm verò universas ferè facultates , in illos quos barbarus gladius in extremam redegerat miseriam erogasset , neque in hac regione ipsum aut tutum aut innocentem ampliùs manere liceret , se in Angliam convertit ; ubi Remp. simul cum sacro suo Capite , Ecclesiam unà cùm Sacerdotibus foedissimè conculcatam , tristissimis conspexit oculis . Tunc autèm conspicua ejus in Regem & Ecclesiam pietas , illum latere non sinebat , eximius splendor Gemmam detexit ; confestìm igitur de carcere in carcerem rapitur : putabant scilicet Rebelles , sese continuis vinculorum angoribus piam ipsius magnanimitatem tandem effracturos ; veruntamen animosa ejus virtus , omnia vinculae sprevit , inque extremis angustiis hostibus superior , inter carceres & catenas de iis triumphavit . Quamobrem exire permittuut inexpugnabilem Heroē , quem tamdiú frustrà incarceraverant ; & non citiùs ferè exierat , quàm pristinum succurrendi miseris officium repeteret . Cromwellianâ enim tyrannide pacem priori bello vix minùs saevientem miserrimae Genti inferente , plurimi Nobiles & Generosi , qui à Regiis partibus stabant , Margetsono nostro , tanquàm illibatae integritatis viro , suarum Eleemosynarum Dispensatore , cùm palàm non ausi sint , clàm utebantur . Quàm autèm gavisus est venerandus Sacerdos postquam in Pauperum sinus suas effudisset opes , in alienis similitèr effundendis occupari . Hic genuiuus Christi Discipulus undique peragravit beneficia spargens ; nulla longorum itinerum taedia , nulla viarum pericula , non praerupti Cambriae montes magnanimo seni obstabant , quò minùs concreditas sibi eleemosynas alacri spiritu circumgestaret ; ad pios scilicet Symmystas suos , aliosque praeclaros viros sublevandos , quos fidele ergà Principem Ecclesiamque obsequium in durissimam pauperiem reduxerat . Tandem ab exilio redux Augustissimus Carolus secundus Doctorum Marget sonum pro tantis meritis , totque pro Regiâ causa exantlatis laboribus , Archiepiscopali Dublinii Cathedrâ dignum censuit : in quâ per paucos annos sedentem , moriens Dignissimus Hiberniae Primas Bramhallus ( quo nemo Ecclesiae fortior propugnator , nemo Ecclesiasticarum personarum acrior Judex ) illum pro successore suo in Sede Armachanâ , illustrissimo Proregi nostro commendavit ; qui nefas duxit tanti viri gravissimo judicio suum non apponere calculum , nec dubitandum quod illis ambobus , omnium fidelissimis Principis servis & Achatibus placuisset , ipsi serenessimo etiam Regi apprimè placiturum : Regiis ergò literis in totius Hiberniae Primatum evehitur vir , inter tantos in illum congestos honores , humillimus . Mutatâ enim fortunâ , ut plerumque accidit , non mutavit mores ; idem erat summus Metropolitanus qui anteà privatus Sacerdos , idem pectoris generosum honestum , idem vitae justissimus innocentissimusque tenor , eadem animi simplex & ingenua modestia , eadem vultus gravis & verenda suavitas , eadem lenis & decora affabilitas . Prudentiâ non fucatâ , sed sincerâ & solidâ , arduam adeò Provinciam sibi commissam administravit , non more Romani Episcopi , anathemata in repugnantes fulminando , verùm tranquillam exercendo potestatem ; quae vividiore saepè impetu in hominum animos influit quàm violenta soleat : sic quidèm caelestia corpora silento placidoque motu , sine ullo turbante strepitu , salutares suos influxus in hunc mundum inferiorem potentèr demittnut . Erga clerum , comis simul erat & severus , adeò ut illum amarent paritèr ac vererentur , si quam ex illis pro aliquibus culpis inereparet , quos omni culpâ vacare ardentissimè cupiit ; vix ac ne vìx sine oborientibus lacrymis id praestare potuit , Cleri vitia ipsius praecordia adeointimè tangebant . Si praesens Ecclesiae status ullo modo periclitabatur nemo aut fervidiore zelo , aut efficaciore eloquio illius causam in supremo hujus Regni Concilio agebat : haec cura magno Ecclesiae Patre verè digna illum praecipuè exercuit , ut Ecclesiae reditus à Sacrilegis manibus conservarentur , puráque Protestantium Religio publicis legibus stabilita , tàm à Pontificiis quàm à Presbiterianis insultibus tuta consisteret . Alia obitèr ageb● , hic ejus labor , hoc opus erat . Sola Academia in partem curae quandoque veniebat , cujus Vice-cancellarius esse , magna animi demissione dignatus est ; ità nimirùm propiorem occasionem captans ; ingenuarum Literarum studia favore suo & potestate fovendi . Quantopere Collegii honori , nec non Sociorum Scholariumque commodis invigilavit , testantur non pauca beneficia à Prorege Concilió ipso imprimis intercedente nobis impetrata . Adeò ut in ipsius obitu non tantùm amantissimum Ecclesiae Patrem verumetiàm faventissimum Academia Patronum amiserit . Quandoquidem verò ingens , quod tulimus , damnum aliter resarcire non possimus , integerrimae vitae ejus exemplum , tanquam charissimum depositum , semper in honore habeamus ; cumque illo per fatorum leges diutius frui non liceat , illius saltem virtutibus perpetuo fruamur . Imitemur firmissimam illius pietatem , quae neque prosperae fortunae blanditiis corrumpi , neque adversae procellis de statu suo deturbari potuit . Imitemur invectam illius in Regiam Majestatem fidem , magnanimamque in vera Religione constantiam , in quibus , horribili belli civilis tempestate omnia undique concutiente , penitus inconcussus perstabat . Imitemur effusam illius erga pauperes charitatem , cum adhuc Decanus esset ; nec credendum , ipsi in summis honoribus constituto , manum contractiorem fuisse ; sed potius Dominici praecepti memor , eleemosynas suas tam secretò sparsit ut sinist●● non noverit quod dextra fecerat : quod tamen adeò clanculum praestare n●●quivit , quin privata liberalitas haud paucis innotuerit . Neque deeran● quidem publica munificentiae opera , quae-egi non poterant ; cujusmodi , inter plurima alia , schola ab ipso munifice fundata , Sacra Aedes Cathedralis ab ipsis ruinis resuscitata , Palatiumque Archiepiscopale haud exiguis sumptibus commodius ornatiusque redditum . Imitemur denique ferventissimum illius zelum pro Ecclesiae Academiaeque incolumi prosperoque statu , nec non ejus verè Christianam patientiam sanctamque fortitudinem ; sedato immotoque animo ut omnes injurias & calamitates , ita ultimi morbi dolores & taedia pertulit , neque mors pedetentim appropinquans illi formidabilis erat , piâ quippe praemeditatione , continuisque devotae mentis in caelum aspirationibus eam sibi familiarem rediderat ; adeo ut nemo pectore magis praeparato vultuque alacriore letho occurrere potuerit : videbatur quâdam gaudii impatientia mortis adventum praestolari . Molliorem senectam molliusve lethum vix mortalis habere potuit , sicut Judaei de Mose ferunt , osculo oris Dei , absque corporis luctâ aut dolore inter caelestes ejaculationes piam animam mollissimè exhalavit . Jamque vale Reverendissime Pater , miraculi instar est vitae iter , Si longum , sine offensione percurnere ; Tibi autem haec rara felicitas a Deo donata est ; neque aliam majorem nobismetipsis vovere possumus , quam ut perseverante sanctitate Tibi simil● simus , qui sanctissimam vitam pari exitu clausisti . FINIS . Notes, typically marginal, from the original text Notes for div A47043-e370 a 1. Cor. 15 , 14. 2. Tim. 2. 1 b 1. Cor. 15. 13. to 19. c 1. Cor. 15. 19. d 1. Cor. 15. 20. to 24. e Psal . 68 ▪ f Jam. 3 ▪ g Psal . 13● h Ephes ▪ 20 , 21 , 22 ▪ i John 5. 27. k John 17. ● ▪ l Psal . 2. 8 ▪ m Luk. 2. n Acts 4. ● Psal . 2. 2 , 6● o Psal , 2. 7 , 8. p John 5. 22. 27. q Acts 17. 31. r Psal . 8. 4 , 5 , 6 , 7 , 8. ſ Heb. 2. 6 , 7. t Ephes. 1. 20 , 21. v 1 Pet. 3. 24. w Rom. 6 ▪ x Luk. 12 ▪ y Col. 2. 1 z Rom. 6. 14. a Rom. 16. 2● b 1 John 5. ● . c 1. Cor. 15. 54 , 55 , 56 , 57. c Luke 1. 33 e Rev. 11. 17. f Rev. 22 ▪ g Isa . 9. 7 ▪ h Mat. 30. i Rev. 11. k Heb. 11. 10. l 1 Kin. 4. 6 , 7 , 8. m Rev. 11. 19. n Rev. 1. 16. 2. 12. o Heb. 4. 12. p Rev. 19. 11. 13. 15. q 2 Tim. 3. 26 , 17. r Is. 54. s John 6. 4 ▪ t Joh. 1. 1. v Heb. 10 ▪ 13. w Psal . 110. x Luke 19. 12. 14 , 15 , 16 17. y Rev. 11. 1● z Rev. 5. 9. end . a Dan. 4. 17 ▪ 25. 15. b Heb. 2. 8. c Heb. 1. 6. 13. d Heb. 1. e Ephes. 2. 2. f 2. Cor. 4. 4. g Luke 4. 5 , 6 , 7. h Math. 28. 18. i Anton. Puccig . concil . Later Sess . 7. l Concil Later . Sess . 4. m 2. Thes. 2. 4. 8 , 9. n Rev. 20. 10. o Reu. 11 16 , 17. p Acts 17. 2 q Acts 14. 1 r Job . 37. 17 s Psal . 69. 22 t Rev. 22. 5. v Rev. 21. 22. w Joh. 16. 23 , 24 , 25 , 26 , 27. x Joh. 14. 8. y Joh. 6. 14. z Dan. a Heb. 2● b Eph. 1. ● 22. c Eph. 4. ● 16. d Eph. 1. 20 21 , 22 , 23. e Joh. 14. 6 Ephes. 1. 6. f 2 Cor. 4. 1 Jude 24. g Heb● 2. 1 n Rev. 22. 5. i Rev. 21. 22 , 23. k Phil. 3. 21. l Rev. 7. 15 , 16 , 17. m Rev. 14. 4. n Rev. 5. 9 , 10. o 1 Joh. 4. p 2 Cor. 5 8. p 1 Cor. 13. 12 ▪ q 1 Cor. 2. r Isa . 54. 11 , 12. Revl 21. 10● 20. s Psal . 17. 14. t Is . 5. 8. u Hebr. 12. 23. w Rev. 14. 13 x Job . 19. 20 y Amos 5. 19. z Is . 26. 20. a Is . 1. 2 b Ps . 87. 5. c Ingentes t● virtutes , sum usseri , non v●tro tantum O● notae sunt sed 〈◊〉 nostro , & ubi cunque terrar● pietati suum d● cus , et erudit● nisuum , preti● constat . usserii nomen pietatis nobis et virtutis nomen est ; Quanta Genevae nostrae nominis tui sit cla● tudo , veri Episcopi imago , te merito Hibernis tuis pretiosum ; Britannum venerabilem , exteris omnib● admirabilem facit ( Frid. Spanh . Dub. Evang. Part 3. ep . dedic . Jac. Uss . ) d Summa sum● viri & undecunque doctissimi merita de Ecclesia & tota Republ. literaria , ut quo de viro rerum divi● rum humanarumque peritissimo , nihil possum dicere●tam sublime , quin ejus id virtus superet . ( Gera● Voss . ) e magne visseri Geogr. Sacr. P. 226. Synop. Scripr . P. 140. f excellentissime vir d● seculi nostri Athanasium tuum pectus Bibliotheca spirans , tu Britanniae quod Augustinus H●pponii vale , ma● imum Britanniae decus . g seculi & Ecclesiae decus eximium . h omnigenae ac reconditae erudition● laude , linguarum Orientalium peritia plane inclytus , ( Bootius de Armach . ) i locupletissimum so● dae eruditionis & totius antiquitatis Gazophylacium , de Mill. Ann. Apoc. k vir singulari pieta● et omnigenae eruditionis laude cumulatus , ad pacem exhort . l in quo cum incredibili doctrina● rar● purioris antiquitatis cognitione , ( quam norunt & Tagus & Ganges forsan & Antipodes ) Mor● eximius candor , & in instruendo imperitiores mira suavitas , seria quadam & Episcopali mixta gravita ce●tare dignosuntur ; a quo non parum , me in hoc opere promovendo adjutum profiteor , utpote qui luto●h● rentem saepius extraxit , & deviantem in viam reduxit . Hist . Angl. Script . xepi . lect . m literarum insig● Pharus . n Reverendissimus Antistes Jacobus usserius Archiepiscopus , vir summa pietate , judicio sing lari usque ad miraculum doctus , et litteris severieribus promovendis natus . Marm. Arundel . o 1. Sam. 17 ▪ 42. p prodiit quidem . semel Octodenarius praecocis sapientiae juvenis , de abstrusissimis rebus Theologicis , cum Philosophica studia non esset emensus , nec . Ephebi segressus , disputandi avidus . Britannomachia ministorumpraefat . q Die Lunae viz. 10. mensis Martii Anno domini 1644. In eadem convocatione procurateres nominabant egregios viros , ut effigiem Reverendissini Jacobi Primatis Armachani una cum Elogio illius , quamfieri potest meritis pari , nec non hujus Academiae digno S. Ignatii Epistolis , quae annotationibus ab eo illustratae propediem divulgandae , praefigendam curent , publico universitatis nomine et sumptu , viz. Doctorum Fell Aedis Christi . Bayly divi Johannis , Clayton Col. Pemb. Sheldon . Om. -Animarum , Zauch Aul● Alban , Turnor & Morton & magistr●s Laughban & Barlow Col. Regii , Sugge & Crofts Col. Wedham . Goad divi Johannis : Newman , om . animarum . Tillesley divi Jahannis & Lee Col. Merton ▪ un● cum Vicecancellario & procuratoribus , vel majorem partem ●●rum ( ex registro . Archio univers . Oxon. r Matth. 1 57. ſ 2 Kings 6. 1. 2. t Mat. 13. 48. u 1. Chr. 2 26 , 27. w 1. Chrs 2 3. 10. 9. x R. 9. 10. y Tit. 1 ▪ 7. 8. z Mat. 12. 19. a John. 7. 4. c E●cl . 9. 2. d Eccl. e Gen. 26. 28. f Eccl. 1. 9. g Jer. 28. 3. 4. 5. 6. h Luke 22. 43. i Heb. 5. 7. k Philip. l Job . 21. 23. m Job . 5. 26. 
A47237	----	A sermon preached at the funeral of the Right Honourable the Lady Margaret Mainard, at Little Easton in Essex, on the 30th of June, 1682 by Tho. Ken ... Ken, Thomas, 1637-1711. 1682 Approx. 57 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A47237 Wing K279 ESTC R14084 12937321 ocm 12937321 95807 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47237) Transcribed from: (Early English Books Online ; image set 95807) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:28) A sermon preached at the funeral of the Right Honourable the Lady Margaret Mainard, at Little Easton in Essex, on the 30th of June, 1682 by Tho. Ken ... Ken, Thomas, 1637-1711. [4], 40 p. Printed by M. Flesher for Joanna Brome ..., and William Clarke ..., London : 1682. Marginal notes. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maynard of Estaines ad Turrim, Margaret Maynard, -- Baroness, d. 1682 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Mona Logarbo Sampled and proofread 2003-05 Mona Logarbo Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL OF THE RIGHT HONOURABLE THE Lady Margaret Mainard , AT Little EASTON in ESSEX . On the 30th . of Iune , 1682. By Tho. Ken D. D. one of his Majesty's Chaplains in Ordinary . LONDON , Printed by M. Flesher , for Ioanna Brome , at the Sign of the Gun in St. Paul's Church-yard ; And William Clarke Bookseller in Winchester , MDCLXXXII . TO The Right Honourable WILLIAM Lord Mainard , BARON of EASTAINS , AND Comptroller of His MAJESTY'S Houshold . My LORD , THough I am unwilling , to decline any Service , which Your Lordship expects from me , yet when You enjoyn'd me , the Printing of this Sermon , I could not obey Your Command , without disputing it . For I consider'd , that in such an Age as this , where an Exemplary Holiness , is very rare , I shall be thought guilty , of most gross Flattery , in the Character I have given , of Your Incomparable Lady , now in Heaven . But knowing I have so many , unexceptionable Witnesses , to attest every Line I have said , especially Your Self , who best understood her value , and are most sensible of her loss ; and being Conscious to my self , that I have spoken no other throughout , than the words of Truth , I soon broke through , all the discouragements I had , either from the just Censures the World would fix , on the meaness of the Discourse , or from the unjust ones it might pass , on my Insincerity ; and resolv'd , to doe all that little Honour I could , to her Memory , and to give God , the glory of her Example : And I humbly beseech the Divine Goodness , that what I now offer to the Publick , may not be wholly unprofitable , to those who reade it ; However , I am sure , it will not be unacceptable to Your Lordship , or to those , who were so happy to know her , which will be satisfaction enough , to My Good LORD , Your Lordship 's most Humble and Faithfull Servant THO. KEN . A SERMON Preached at the FUNERAL Of the Right Honourable The LADY MARGARET MAINARD , On Prov. 11. xvi . A gracious Woman retaineth honour . THE World was never yet so bad , but the good Man , though his life was a continued Satyre to the Age he lived in , did always either find , or extort , a Veneration from it . So true is it of both Sexes , which Solomon here affirms of Woman only , that gracious Persons , they who are in the Grace and favour of God , and are strengthned by his gracious assistances , they who by the covenant of Grace , are enrolled in his service , and in whose hearts , there is a conspiration , of all the Graces of his holy Spirit ; all which particulars , are included in the word Grace , and do all concur , to make up a gracious Soul ; Such persons , I say , as these , shall from the generality of Men , gain an inward esteem , and a great Opinion , and for the most part , an outward , and a suitable respect , or as the Wise man words it , shall retain honour . I must confess , that there are many instances , even in our own perverse generation , wherein Vertue has rather been contemn'd and ridicul'd than Honour'd , but I will mention no other than the most signal of all , God Incarnate , whose example , though it was as perfect , and unblameable , as the fulness of the Godhead , could render it ; yet his most divine Person , was so far from being honoured , by many of the Iews , that he lay under the utmost imputations of Slander and Blasphemy , which words could express ; and as glorious as all his Miracles were , they were ascrib'd to no other , than Beelzebub , the Prince of the very Devils . But though it be true , that our blessed Lord , in regard to his state of Humiliation , seemed to have no form , no comeliness in him ; yet all his Conversation , had so many irradiations of Divinity in it , which did abundantly evince his heavenly Extraction ; and it is no wonder he should suffer such contradictions of sinners , it being usual for an Heroick virtue , which is singly to encounter whole Legions , to contend with inveterate Errours , or reigning Vices , to reprove , and reform the World , as our Saviour was , to be loaded , with most diabolical reproaches . But Goodness has an inseparable splendour , which can never suffer , a total ecclipse , and when it is most revil'd , and persecuted , it then shines brightest out of Cloud . So that all who are not willfully blind , who will but make use of their eyes to see , must acknowledge the force of its raies . This did the very Iews themselves , as many as had any reliques of common ingenuity left : The Multitude own'd our Saviour for a great Prophet , wonder'd at his gracious words , confest he had done all things well , insomuch , that they would have exalted him to the throne , and have made him their King ; Pilate could find no fault in him at all ; and the Centurion , a Heathen , even when he saw him hanging on the Cross , as a Malefactour , cried out , Certainly this was a Righteous man. So that a gracious Person , under the most extreme degree of Infamy and Slander , shall yet retain honour , shall from all that are in their right minds , have at least an inward Veneration . If this be verifi'd of a publique Vertue , there can be less doubt of it in a private one , which not being on such a stage , as may provoke and affront the angry World , by openly contradicting , or upbraiding , or chastising it , passes along with a less assaulted , and less envied reputation , and more undisturb'dly retains honour than the former . There is , I know , an honour which is due to all men , as they are God's workmanship , and have some lines of his Image in them , but especially to Kings , and to Magistrates , whom it is our duty to honour , whether they be gracious Persons or no ; this we are to render to the Froward , and Pagan , as well as to gentle and believing Masters ; to Princes that are Infidels and Persecutours , as well as to Christian and nursing Fathers . But then this honour is not paid them out of respect to any real Goodness in them , but only to their Authority , as they are God's ordinance , as we depend on their Protection , and as our Obedience is enforc'd , by Law and Penalties ; But the honour we give to a gracious Person , is purely in reference to his moral excellencies , which are legible in the whole conduct of his life : The former is merely civil , the latter may in some sort , be styl'd Religious : Empire is honour'd as it resembles God's power , abstracted from his Holiness , and therefore it is compatible with an ungracious Person , it is confin'd only to this World , and reaches no farther : But Graciousness is honour'd as a participation of the divine Nature , appropriate to no other than Saints , and which has its prospect only on Heaven : The former is like Thunder and Lightning , and works on our Fear ; the latter is like the appearance of a good Angel , arraid in Beams , awfull , but kind , which do not afflict , but chear the sight , and raise in us a mixt passion , of Love and Veneration together ; and in this sense it is , that the gracious Person , for the venerable goodness that is visible in him , shall retain honour . To attempt any labourious Proof , of so clear a Truth as this , were needless ; do but consult the universal practice of Mankind , and read it there . What Rules do the Philosophers prescribe to render our lives most satisfactory to our selves , and most commendable to others ? with what Colours do the Oratours paint those persons they intend to Celebrate ? what Images do the Poets form when they design an Heroe , are they any other than the Rules , and Colours , and Images of moral Goodness ? Do not Hypocrites , to court the esteem of the Vulgar , personate the Saint , and Politians , to make the People honour them , pretend to Religion ? and why do they both put on this disguise , but because they know , that Wickedness bare-fac'd , is in the eyes of all men most detestable , and that the names of Saint , and of Religion , are creditable in the World ? Shew me that profligate Wretch , who in his cool thoughts , or on his Death-bed , does not decline all his loose Companions , and seeks out for men truly good , and consciencious , to whom he may intrust his Estate , his Children , and all that is dearest to him , even his own Soul too , for which he then begs their ghostly counsel ? What man is there so wicked , who on his death-bed does not wish that he may die the death of the Righteous , and that his latter end may be like his ? Look into the Histories and customs of Ages past , see how greedily coveted , how dearly purchast , and how highly valued , the Statues , and all the little remains of Good Men have been : The Heathens , to express their great esteem of Goodness , built Temples to Vertue and Honour , and join'd these Temples together , and made the former the only passage into the latter , they thought Praise to Good men as just a Tribute , as Sacrifice to their Gods ; and one of the Wisest of them , wonderfully pleas'd himself , in fansying how lovely and venerable , how divine and transporting an Idea he should see , could he but look into the breast of a Good man. We have then the practice and the judgment of the whole World , to confirm this truth , that Vertue has always had a great and a general esteem , that the gracious Person retains honour . On the contrary , is there not a natural shame , a sense of turpitude , or a confusion of face in vicious and unclean actions ? why else are men afraid to commit them , before the most inconsiderable Spectatour , and chuse darkness for a thick Mantle to cover them ? why else do they blush to own them , wish a thousand times they had never been done , and reflect on them with dissatisfaction , and horrour ? why else do their own Consciences , lash and upbraid them ? whereas if we will but take the pains , to make up an Induction of all Christian graces , we shall easily se , that there is none , whose friendship is more ambitiously sought , none with whom men would sooner change Persons , none who are accounted of more substantial worth , or more generally rever'd , or more influential to the good of Mankind , or sooner wanted in the World , or who make a nobler figure in Story , than the Devout , the Humble , the Just , the Meek , the Temperate , the Charitable ; or to express all in one word , the gracious Person , who therefore shall always retain honour . I need not reckon up the numerous places of Holy Scripture , where Goodness and Honour are link'd together ; how the Wise are said to inherit glory ; the humble and meek to be exalted ; how we are commanded to keep our Vessels in sanctification and honour , and how God has promis'd to honour those who honour him : I need not mention the primitive Dypticks , or how the Church Catholick , has celebrated the Festivals , and honour'd the memories of the Saints , and of the Martyrs ; I need not suggest that obvious Conclusion , That if gracious Persons can draw even wicked Men , to a reverential love of their Vertue , much more will they engage the friendship , of all that are Holy , and not only of holy Men , but of holy Angels too , who being all ministring Spritis , deputed by God to attend them , the more heavenly , they see any committed to their charge does grow , the more respectfull attendance , in all probab●lity they give him . And there is the highest reason in the World , why there should be so honourable a loveliness , in a gracious Person , if we consider , the likeness he bears to that great God , whom we Adore . For as there are on all men , innate impressions of God's Existence , so there are also of his Attribut●s , and none ever yet in earnest , believed there was a God , but he also believed that God was a Being , Infinite in all Perfections , in Wisedom and Power , Justice and Mercy , Purity and Holiness , Veracity and Beneficence , and as these excite our Love , and our Adoration to God , so where ever we see any , though but imperfect resemblances , of his imitable perfections , in the Saints here on earth , where ever we see men in any measure Holy and Pure , Just and Mercifull , Faithfull and Beneficent , we there see the image of God himself , and cannot but pay them a suitable honour : Thus as Goodness and Adorableness are co-eternal in God , so are Sanctity and Venerableness coeval , in gracious Persons . Nor are we only by Grace made like to God , but he is also pleas'd actually to dwell in us , and to consecrate our Souls to be his Temples ; and as God commanded the Iews to reverence his Sanctuary , the place of his residence among them , where he sat between the Cherubims , and a glorious Light that shin'd on the Propiti●to●y , was the Symbol of his Presence : So when in gracious Souls , we discover all the fruits of the Spirit , a kind of glory brightning their Conversation , and a sacred Amiablen●ss breath'd on them from Heaven , we are sure that God inhabits there , and cannot but reverence his Temples . Such Honour have all God's Saints from even wicked men , from all holy persons , and from the good Angels , and infinitely above all th●se , from God himself , who honours them with his Image , after which they are renew'd , and with his Presence , of which they are possest ; Such Honour , I say , have all his Saints even in this life , which if we did but seriously Contemplate , would stir us up to a generous emulation , would encourage us to implore the Divine Grace , that we may bewail all our past sins , cleanse our selves from all filthiness , both of Flesh , and of Spirit , which produce nothing in the end , but Shame , and Horrour , and daily grow more conformable to his Likeness , which is the only way , to assert the dignity of our Nature , and to retain honour . But when once our Souls , shall be divorc'd from our bodies , when the name of the wicked shall rot , and stink , sooner than his carcase , leaving no memorials b●hind , unless it be , of his sin , his infamy , his madness , or his folly ; Precious then in the sight of the Lord , shall be the death of his Saints , bless●d shall be their memories , They shall be had in everlasting remembrance , and their good Names , being Registred in the book of Life , shall flourish to immortality . All this while , I have not done Justice to my Subject , by affirming only in general , that Goodness is honourable , I must therefore be more particular , and enquire , why Solomon does here instance , in the Woman , rather than in the Man , A gracious Woman retains honour . And the reason seems to me , to be either this , that as Vice is more odious , and more detested , so on the other hand , Vertue is more attractive , and looks more lovely , in Women , than it usually does in Men , insomuch that the gracious Woman , shall be sure to purchase , and to retain honour . Or it is , because Men have more advantages , of aspiring to honour , in all publick stations , of the Church , the Court , the Camp , the Bar , and the City , than Women have , and the only way for a Woman to gain honour , is an exemplary Holiness ; This makes her Children , rise up and call her blessed , her Husband and her own works , to praise her in the gate , the sole glory then of that Sex , is to be good , for 't is a gracious Woman only , who retains honour . Or it is , because Women are made of a temper , more soft and frail , are more endanger'd by snares , and temptations , less able to control their passions , and more inclinable to extremes of good , or bad , than Men , and generally speaking , Goodness is a tenderer thing , more hazardous , and brittle in the former , than in the latter , and consequently a firm , and steady Vertue , is more to be valued in the weaker Sex , than in the stronger ; So that a gracious Woman , is most worthy to receive , and to retain honour . Or it is , because Women in all Ages , have given , many Heroick examples of Sanctity , besides those recorded in the Old Testament , many of them are named , with great honour in the New. For their Assiduity and Zeal , in following our Saviour , and their Charity , in ministring to him of their substance , they accompanied him to Mount Calvary , lamented his Sufferings , waited on the Cross , attended the Sepulchre , prepared Spices , and Oyntments , and regardless , either of the Insolence of the rude Souldiers , or of the Malice of the Iews , with a love that cast out all fear , they came on the first day of the Week , before the morning light , to Embalm him ; and God was pleas'd to honour these holy Women accordingly , for they first saw the Angel , who told them the joyfull news that he was risen , and as if an Angel , had not been a Messenger honourable enough , Iesus himself first appear'd to the Women , the Women first saw , and ador'd him ; and it was these very gracious Women , whom our Lord sent to his Disciples , that Women might be the first Publishers of his Resurrection , as Angels had been of his Nativity ; Our Saviour himself , has erected an everlasting Monument in the Gospel , for the penitent Woman that anointed him , and God Incarnate honour'd the Sex to the highest degree imaginable , in being born of a Woman , in becoming the Son of a Virgin Mother , whom all Generations shall call Blessed ; and I know not how to call it , but there is a meltingness of Disposition , an affectionateness of Devotion , an easie Sensibility , an industrious Alacrity , a languishing Ardour , in Piety , peculiar to the Sex , which naturally renders them , Subjects more pliable , to the Divine Grace , than Men commonly are ; So that Solomon , had reason to bestow the Epithete Gracious , particularly on them , and to say , that a gracious Woman retains honour . I am well aware , that if we consult the sensual , and debaucht rank of Men , 't is not the Gracious , or the Chast Woman they esteem , but only the Fair , or the Lascivious ; Esteem , did I say ! Men may court an idle , or a wanton Beauty , for their Lust , but they can only esteem , a Gracious , and a Chast one , and when all is done , she only deserves the name of Beautifull : As for the Lascivious , and the Prostitute , against whom Solomon so often , and so pathetically , warns the Young man , She is so utterly impure , that I will not so much as name her , in the same discourse with a gracious Woman ; I will then , make the Comparison , between mere outward Beauty only , and Grace , and you will soon perceive the difference . For Beauty , if it be Natural , is from a Womans birth , 't is her chance , and not her merit ; if it be Artificial , it makes her no other , than a painted Sepulchre , Gaudy without , and that has nothing but Rottenness , and Stanch within : But Grace , is the free gift of God , and our own free choice , in a happy conjunction , 't is no other than a God-like loveliness , imprest on our Spirit . Beauty is often incident to starke Fools , and to the Profane , and Irreligious ; But Grace is peculiar to holy Persons , who like the King's Daughter , are all glorious within . Beauty is prone to admire its self , and to swell with Pride ; Grace instills a just sense of our own vileness , and teaches Humility : That is apt to invite Temptation ; This is a Preservative against it : The former spends her morning hours , at her glass ; The latter at her Prayers : That most delights her self , in new fashions , and fine cloaths , in plaiting the hair , and wearing of Gold ; This puts on the ornament of a meek and quiet spirit , which is in the sight of God , of great price . Beauty has been often , to the best , and wisest of Men , witness Solomon himself , destructive , and fatal , for which reason holy Iob made a Covenant with his eyes ; and our Saviour commands us , not to look on a Woman , to lust after her , and the fairer she is , the greater is the danger ; But Grace , secures our Innocence , awes men into Sobriety , looks them into Chastity , and the more intense it grows , its influence , is the more sovereign , and efficacious . Beauty , gratifies only our outward sense , 't is a mixture of Colour , and Figure , and Feature , and Parts , all in a due Proportion , and Symmetry ; or indeed , 't is a well shap'd Frame of dust and ashes , belov'd by fond Men only , who like the most stupid of Idolaters , worship the bare Statue , without regard to the Deity there enshrin'd : But Grace , is a confluence of all Attractives , which approves it self to our own most d●liberate judgments , and is belov'd by God : Do but imagine you were in the Spouse's Garden , where , when the South-wind blows , the several Spices , and Gumms , the Spikenard and the Cinamon , the Frankincense and the Myrrhe , send forth their various smells , which meeting together , and mixing in the Air , make a compounded Odour ; Such a composition , of all Vertues , such an universal and uniform Agreeableness , is there in a gracious Soul , which in a manner , whether we will or no , engages our affections . Beauty is vain , and Favour is deceitfull , says the Wise man , it soon evaporates , and cheats our expectation , in a little time it decays , by cares , or Child-bearing , or Sickness , or a thousand other accidents ; Men no sooner begin to crop the Flower , but it fades , and sinks , and dies , or it is often sowr'd , with such inward dispositions , which render it afflicting , and insupportable ; But Grace , creates to our minds an intire satisfaction , has a goodness intrinsick , and eternal , grows more amiable , the more it is enjoy'd , so that the Woman that feareth the Lord , she shall be prais'd , she shall for ever , retain honour . As a jewel of Gold in a Swines snout , which is hung there on purpose to be defil'd , to be roll'd in filth , and mire , and is one of the most notorious , and ugly incongruities , in the World ; Such a kind of absurdity , if you will believe Solomon , is a fair Woman without discretion ; her beauty 't is true , is a Jewel , but a Jewel extremely ill plac'd , and serves for no other purpose , but to make her folly more conspicuous , to expose her the more to impurity , and to a swinish sensuality ; But Grace makes a Woman a Crown to her Husband , the glory of the Man , and advances her price above Rubies ; So that a gracious Woman , is a Jewel of a value inestimable , she has worth , and ornament , and lustre , and beauty , and honour , all combind together . Most deservedly then , did wise Solomon , give the preference to Grace , and did assure us , that a strong Man , is not more powerfull to get , and when gotten , to retain his riches , than a gracious Woman to acquire honour , and to retain it , when acquir'd . It is now time , to doe all the right I am able , to the noble Lady deceased , who was a woman , so remarkably Gracious , and retain'd an Honour , so entire , and unblemish'd , that all the measures I have hitherto laid down , either of Grace , or of Honour , are but a faint Copy , drawn after her , she was all the while before my thought , her holy example is the original , and though I will not say , that among the many daughters , who have done virtuously , she absolutely excells them all , yet I am sure , she deserves to be esteem'd , one of the highest order . But alas ! we have nothing now left , except this poor relique of Clay , which in a few minutes must be restor'd to its native earth , and for ever hid from our eyes , the gracious Soul that inform'd it , is flowd back again to God , from whom it first stream'd , and his most blessed will be done , who is compassionate and adorable , in all his chastisements ; yet as we are flesh and bloud , we cannot but feel the stroke , which even his Fatherly hand has given us . It is the Curse of the wicked , to die unlamented , unless it be , that they are sometimes carried to the Grave , with the mercenary tears , of those who make mourning a trade ; But the death of the Righteous , being a loss irrecoverable , and a real calamity , to us who survive , must needs fill us , with sad resentments , when we consider , of how great a blessing we are depriv'd . Our Saviour himself , has countenanc'd a moderate grief for our friends , in weeping over , his own dead friend Lazarus ; So that if we shed our tears , over the Grave of this gracious and honourable Lady , 't is but to be just to her ashes , to ease our own sorrowfull Spirits , and to testifie to the World , how dear a sense we have of her worth . For had she had nothing but her Quality , to have recommended her , we might have perform'd her Funeral Ceremonies , with a bare outward Solemnity , but without any more concern , than a common object of Mortality gives us ; But she was a Woman so truly gracious , that we could not but most affectionately honour her , and cannot but have a greif , that bears some proportion to our loss . For 't is our loss only we can bewail , we grieve for our selves , not for her ; She has a joyful deliverance from temptation and infirmity , from sin and misery , and from all the evil to come , she is now past all the storms , and dangers of this troubled life , and is safely arriv'd , at her everlasting Haven ; she is now fully possest , of all that she desir'd , which was , to be dissolv'd , and to be with Christ , and we cannot lament , her being happy . When we weep for common Christians , we are not to be sorry , as men without hope , but when we have so many , so uninterrupted , and so undeniable demonstrations , of the sanctity of a Person , as we have of this gracious Woman , we have no reason at all to grieve on her account , since we have not only a bare hope , but an assurance rather , that she is now in glory . But why did I call her death a loss ? 't is rather our gain , we were all travelling the same way , as Pilgrims , towards our heavenly Country , she has only got the start of us , and is gone before , and is happy first ; and I am persuaded that we still enjoy her prayers for us above ; However , I am sure , that we enjoy her good works here below , which now appear more illustrious , and without that vail , her modesty , and her humility cast over them ; we still enjoy her example , which being now set , in its true light , and at its proper distance , and deliver'd from that cloud of flesh , which did obscure and lessen it , looks the more gracious , and the more honourable ; and if we follow the track , she trod , we shall ere long , enjoy her society in Heaven . Let us then alter our Note , and rather honour , than bewail her , she was a gracious Woman , and honour is her due ; Her good Name , like a precious Oyntment poured forth , has perfum'd the whole Sphere , in which she mov'd . To paint her fully to the life , I dare not undertake , she had a graciousness in all her Conversation , that cannot be exprest , and should I endeavour to doe it , I must run over , all the whole Catalogue of Evangelical Graces , which do all concenter in her Character ; I must tell you , how enflam'd she was with heavenly love , how well guided a Zeal , she had for God's glory , how particular a reverence she paid , to all things , and to all persons , that were dedicated to His Service , how God was always in her thoughts , how great a tenderness she had , to offend her heavenly Father , how great a delight to please him ; But you must be content , with some rude strokes only , for such particulars would be endless , ; All my fear is , that I shall speak too little , but I am sure , I can hardly speak too much . Say , All you who have been Eye-witnesses of her Life , did you from her very Cradle , ever know her any other , than a gracious Woman ? As to my self , I have had the honour to know her , near twenty years ; and to be admitted , to her most intimate thoughts , and I cannot but think , upon the utmost of my observation , that she always preserv'd her Baptismal Innocence , that she never committed any one mortal Sin , which put her out of the state of Grace ; Insomuch , that after all the frequent , and severe examinations , she made of her own Conscience , her Confessions were made up , of no other than sins of Infirmity , and yet even for them , she had as deep an Humiliation , and as Penitential a Sorrow , as high a sense of the Divine forgiveness , and lov'd as much , as if she had had Much to be forgiven : So that after a life of above Forty Years , Nine of which were spent in the Court , bating her involuntary failings , which are unavoidable , and for which , allowances are made , in the Covenant of Grace , she kept her self unspoted from the World , and if it may be affirmed of any , I dare venture to affirm it of this , gracious Woman , that by the peculiar favour of Heaven , she past from the Font , unsullied to her Grave . Her understanding was admirable , and she daily improv'd it , by reading , in which she employ'd most of her time , and the Books she chose , were only serious , or devout , and her memory was faithfull , to retain what she read : She took not up her Religion on an implicite faith , or from education only , but from a well-studied choice , directed by God's holy Spirit , whose guidance she daily invok'd , and when once she had made that choice , she was immoveable as a rock , and so well satisfi'd in the Catholick faith , profest in the Church of England , that I make no doubt , but that she always liv'd , not only with the strictness of a Primitive Saint , but with the resolution also , of a Martyr : It was strange to hear , how strongly she would argue , how clearly she understood , the force of a Consequence , and how ready at all times she was , to give a reason of the hope that was in her , with meekness , and fear ; Her Letters which were found in her Cabinet , not to be deliver'd till after her death , and very many others , in the hands of her Relations , sufficiently shew , how good , and how great she was , In them this humble Saint , before she was aware , has her self made an exact impression , of her own Graciousness ; They are pen'd in so proper and unaffected a Style , and animated throughout with so divine a Spirit , with such ardours of Devotion , and Charity , as might have become a Proba , a Monica , or the most eminent of her Sex , Insomuch , that her very absence , was the more supportable to her friends , in regard she compensated the want of her presence , by writing , and sent them a blessing , by every return . I cannot tell , what one help she neglected , to secure her perseverance , and to heighten her graces , that she might shine more and more , to a perfect day ; Her Oratory was the place , where she principally resided , and where she was most at home , and her chief employment , was Prayer , and Praise ; Out of several Authours , she for her own use , transcrib'd many excellent Forms , the very choice of which does argue , a most experienc'd Piety , she had Devotions suited , to all the primitive hours of Prayer , which she us'd , as far as her bodily Infirmities , and necessary Avocations would permit , and with David , Prais'd God seven times a day , or supply'd the want of those solemn hours , by a kind of perpetuity of Ejaculations , which she had ready , to answer all occasions , and to fill up all vacant intervals , and if she happened to wake in the Night , of proper Prayers even for mid-night , she was never unprovided . Thus did this gracious Soul , having been enkindled by fire from Heaven , in her Baptism , liv'd a continual Sacrifice , and kept the fire always burning , always in ascension , always aspiring towards Heaven from whence it fell . Besides her own private Prayers , she Morning , and Evening offer'd up to God the publick Offices , and when she was not able , to go to the house of Prayer , she had it read to her , in her Chamber . To Prayers she added Fasting , till her weakness had made it impossible to her constitution , and yet even then , on days of Abstinence , she made amends for the Omission , by other supplemental Mortifications . Her Devotions she enlarg'd , on the Fasts and Festivals of the Church , but especially on the Lord's days , dividing the hours , between the Church and her Closet . She never fail'd , on all opportunities , to approach the holy Altar , came with a Spiritual hunger , and thirst to that heavenly Feast , and Communicated with a lively , with a Crucifying , but yet endearing Remembrance , of her Crucifi'd Saviour . The Sermons she heard , when she came home she recollected , and wrote down out of her memory , abstracts of them all , which are in a great number , among her Papers , that she might be , not only , a hearer of the Word , but a doer also . The Holy Scripture she attentively read , and on what she read , she did devoutly meditate , and did by Meditation , appropriate to her self , it was her Soul's daily Bread , it was her delight , and her Counsellour , and , like the most blessed Virgin Mother , she kept all things she read , and ponder'd them in her heart . Who is there can say , they ever saw her idle ? no , she had always affairs to transact with Heaven , she was all her life long numbring her days , and applying her heart to wisedom , or , to describe her with her own Pen , she was making it her business , to fit her self for her change , knowing , the moment of it to be uncertain , and having no assurance , that her warning would be great ; Oh happy Soul , that was thus wise , in a timely consideration of that , which of all things in the World , is of greatest importance to us , to be consider'd , namely our Latter end ! You may easily conclude , that a Saint , who was always thus conversant with her Grave , and had heaven always in her view , must have little or no value for things below , as indeed she had not , she did not only conquer the World , but she triumph'd over it , had a noble contempt of Secular greatness , liv'd several years in the very Court , with the abstraction of a Recluse , and was so far from being solicitous for Riches , for her self , or her Children , that , to use her own words , she look'd on them , as dangerous things , which did only clog , and press drown our souls to this earth , and judg'd a Competency , to be certainly the best . All the temporal blessings , the divine Goodness , was pleas'd to vouchsafe her , she receiv'd , with an overflowing thankfulness , yet her affections were so disengag'd , her temperance , and moderation so habitual , that she did rather use , than injoy them , and was always ready to restore them , to the same gracious hand that gave them , but no one can express her thoughts , so pathetically as her own self ; O , says that blessed Saint , since God gives us all , let us not be sorrowfull , though we are to part with all , the Kingdom of Heaven , is a prise , that is worth striving for , though it costs us dear : Alas ! what is there in this World , that lincks our hearts so close to it ! and elsewhere she affirms , that All blessings are given on this condition , that either they must be taken from us , or we from them , if then , we lose any thing , which we esteem a blessing , we are to give God the glory , and to resign it freely . She was a perfect despiser , of all those vanities , and divertisements , which most of her sex , do usually admire ; her chief , and , in a manner , sole recreation was to doegood , andto oblige , and if we will be advis'd , by one so wise to Salvation , We are to seek for comfort , and joy , from God's ordinances , and the converse of pious Christians , and not to take the usual course of the World , to drive away Melancholy , by exposing our selves to temptations ; and this was really her practice , insomuch that next to the Service of the Temple , which she daily frequented , There was no entertainment in the whole World , so pleasing to her , as the discourse of heavenly things , and those she spake of , with such a Spiritual relish , that at first hearing , you might perceive she was in earnest , that she really tasted the Lord was good , and felt all she spake . Amidst all her pains , and her sicknesses , which were sharpe , and many , who ever saw her shew , any one symptome of Impatience ? So far was she from it , that she laments , when she reflects , how apt we are to abuse prosperity , Demands , where our conformity is to the great Captain of our Salvation , if we have no sufferings ; Professes , that God by suffering our Conditions to be Uneasy , by that gentle way , invites us to higher satisfactions , than are to be met with here , and with a prostrate spirit , acknowledges , that God was most righteous in all that had befallen her , and that there had been so much mercy mixt w th his chastising , that she had been but too happy . Thus humble , thus content , thus thankfull , was this gracious Woman , amidst her very afflictions . Her Soul always rested on God's Paternal mercy , and on all his exceeding great , and precious promises , as on a sure and stedfast Anchor , which she knew would secure her , in the most tempestuous Calamities ; To his blessed will , she hourly offer'd up her own , and knew it was as much her duty , to suffer his fatherly inflictions , as to obey his commands . Her Charity , made her sympathize , with all in Misery , and besides her private Alms , wherein her left hand , was not conscious to her right , she was a common Patroness to the Poor , and Needy , and a common Physician to her sick Neighbours , and would often vvith her own hands , dress their most loathsome soars , and sometimes keep them in her Family , and vvould give them both Diet , and Lodging till they were cur'd , and then cloth them , and send them home , to give God thanks for their recovery , and if they died , her Charity accompany'd them sometimes to the very grave , and she took care even of their burial . She would by no means endure , that by the care of plentifully providing for her Children , the wants , and necessities of any poor Christian , should be over look'd , and desir'd it might be remembred that , Alms and the Poors prayers , will bring a greater blessing , to them , than Thousands a year . Look abroad novv in the World , and see , hovv rarely you shall meet , vvith a Charity , like that of this gracious Woman , vvho next to her own flesh and bloud , vvas tender of the Poor , and thought an Alms as much , due to them , as Portions to her Children . To corporal Alms , as often as she savv occasion , she joyn'd spiritual , and she had a singular talent , in dispensing that alms to Souls , she had a masculine Reason to persuade , a steddy Wisedom to advise , a perspicuity both of thought , and language to instruct , a mildness that endear'd a reproof , and could comfort the afflicted , from her own manifold experience of the Divine Goodness , and with so condoling a tenderness , that she seem'd to translate their anguish , on her self . And happy was it for others , that her Charity was so comprehensive , for she often met with objects so deplorable , that vvere to be reliev'd in all these capacities , so that she vvas fain to become , their Benefactress , their Physician , and their Divine altogether , or if need vvere , she bid them shew themselves to the Priest , or else took care , to send the Priest to them ; Thus was it visibly her constant endeavour , to be in all respects mercifull , as her Father in Heaven is mercifull . She could bear long , and most easily forgive , and no one ever injur'd her , but she would heap coals of fire on his head , to melt him into a charitable temper , and vvould often repay the injury , with a kindness so surprising , that if the injurious person vvere not vvholly obdurate , and brutish , must needs affect him . But if any one did her , the least good office , none could be more gratefull , she vvould if possible , return it a hundred-fold , if she could not in kind , she would at least doe it , in her prayers to God , that out of his inexhaustible goodness , he would reward him . Her Soul seem'd to possess , a continued serenity , at peace vvith her self , at peace vvith God , and at peace vvith all the World , her study vvas to give all their due , and she vvas exactly sincere , and faithfull to all her obligations , she kept her heart alvvays vvith all diligence , vvas vvatchfull against all temptations , and naturally considerate in all her actions , her disposition vvas peacefull , and inoffensive , she lookt alvvays pleas'd , rather than chearfull , her converse vvas even , and serious , but yet easie and affable ; her Interpretations , of vvhat others did , or said , vvere alvvays candid , and charitable , you should never see her indecently angry , or out of humour , never hear her give an ill character , or pass a hard censure , or speak an idle word , but she opened her mouth in wisedom ; and in her tongue , was the law of kindness . If you look on her , in her several Relations , in her Childhood , her Father , the Right Honourable , the Earl of Dyzart , being banish'd for his Loyalty , she was under the breeding , of the Excellent Lady her Mother , to whom she was in all respects , so dutifull a Child , that she protested , her Daughter had never , in any one instance , offended her ; By that time , the young Lady was about Eleven or twelve years old ; God was pleas'd to take her good Mother to himself , and from that time to her Marriage , this gracious Woman liv'd with a discretion so much above her years , with so conspicuous a Vertue , and so constant a Wariness , that she always retain'd honour , such an honour , as never had the least Mote in it . And to her honour be it spoken , that in an Age , when the generality of the Nation , were like Children , tost to and fro , with every wind of Doctrine , she still continued stedfast in the Communion of the Church of England , and when the Priests and Service of God , were driven into Corners , she daily resorted , though with great difficulty , to the publick Prayers , and was remarkably Charitable to all the suffering Royallists , whom she visited , and reliev'd , and fed , and cloth'd , and condol'd , with a zeal , like that which the Ancient Christians shew'd , to the Primitive Martyrs . The silenc'd , and plunder'd , and persecuted Clergy , she thought worthy , of double honour , did vow a certain Sum yearly , out of her Income , which she laid aside , only to succour them . The Congregations , where she then usually communicated , were those , of the reverend and Pious , Dr. Thruscross , and Dr. Mossom , both now in Heaven , and that of the then Mr. Gunning , the now most worthy Bishop of Ely , for whom she ever after had a peculiar Veneration . But I must by no means pass by , the Right Reverend Father in God , Bishop Duppa , then of Salisbury , afterwards of Winchester , but now with God , who was then put out of all , and an Exemplary Confessour , for the King , and the Church ; This holy Man , when she resided in the Country , liv'd in the Neighbourhood , and she often visited him , and he seem'd to be design'd on purpose , by God's most gratious direction , to be her spiritual Guide , to confirm her in all her holy Resolutions , to satisfy all those Scruples , to becalm all those Fears , and regulate all those Fervours which are incident to an early , and tender Piety , and God's goodness render'd him so successfull , that she retain'd , the happy influence of his ghostly Advice , to her dying day . Before the Age of twenty , she was married , to the Right Honourable , William Lord Mainard , to whom in her Letters , she often gives , the most affectionate thanks imaginable , for his unvaluable , and unparallel'd kindness towards her , as she her self terms it , and most fervently prays , that The Lord Iesus Christ would be his exceeding great reward , and his portion for ever ; But I forbear to offer violence to the modesty of the Survivor , and will content my self , to say only in general , that when she was a Wife , she still retain'd her accustomed devotion , which she practis'd when a Virgin , and her greatest concern , was for the things of the Lord , how she might please the Lord , how in a Marriage honourable , and a Bed undefil'd , she might be holy both in body , and in spirit , and attend upon the Lord , without distraction . And since , as Solomon affirms , a prudent Wife is from the Lord , she was certainly the immediate gift of God , and sent by propitious Heaven , for a good Angel , as well as for a Wife . As a Mother she was unspeakably tender , and carefull , of the two Children , with which God had blest her ; but her zeal for their eternal welfare , was predominant , and she made it her dying request , that in their education , their piety should be principally regarded , or to speak her own words , that the chief care should be , to make them pious Christians , which would be the best provision , that could be made for them . In reference to her Son , it was her express desire , that he should be good , rather than either rich , or great , that he should be bred in the strictest principles of Sobriety , Piety , and Charity , of Temperance and Innocency of life , that could be , that he should never be indulg'd in the least sin , that he should never be that , which these corrupt days call a Wit , or a fine Gentile man , but an honest , and sincere Christian , she desir'd he might be . She profest , there was nothing hard to be parted with , but her Lord , and her dear Children , but though her passion for them , was as intense , as can well be imagin'd , yet for the sake of her God , whom she lov'd infinitely better , she was willing to part with them also , had long foreseen the parting , and prepar'd for it , and humbly beg'd of her heavenly Father , to take them , into his protection ; she took care of their Souls , even after her death , in the Letters she left behind her , and comforted her self , with an entire acquiescence , in the good pleasure of her beloved , with hopes , that she should still , pray for them in Heaven , and that she should ere long , meet them there ; and this consideration of meeting above , put her into a transport , which makes her , in one of her Letters , cry out , O how joyfull shall we be , to meet at Christ 's right hand , if we may be admitted , into that Elect number ! In her Family , she always united Martha , and Mary together , took a due care of all her domestick Affairs , and manag'd them with a wise frugality , with a constant deference , to God's mercifull Providence , and without either covetous fears , or a restless anxiety ; but withall ; she sate at the feet of Jesus , and heard his word , and of the two , was still most intent on the better part . She studiously endeavour'd , by private , and particular , and warm applications , to make all that attended her , more God's Servants , than her own , and treated them , with a meekness , and indulgence , and condescention , like one , who was always mindfull , that she her self also , had a Master in Heaven . Her near Relations , and all that vvere blest vvith her friendship , had a daily share in her intercessions , all their concerns , all their afflictions vvere really her ovvn ; her chief kindness vvas for their Souls , and she lov'd them vvith a charity , like that which the Blessed shew to one another in Heaven , in their reciprocal complacence at each others happiness , and mutual incitements to devotion . In respect of the Publick , vvhich she often laid sadly to heart , her eyes ran down in secret , for all our National Provocations , and she had a particular Office , on fasting Daies , for that purpose ; vvhich shevvs hovv importunate she was , at the Throne of Grace , to avert God's Judgments , and to implore his Blessing on the Land. And now , after all these great truths , which I have said of this Excellent Lady , one Grace I must add , greater than all I have hitherto mention'd , and it is her Humility ; she was so little given to talk , and had that art to conceal her goodness , that it did not appear at first sight , but after some time , her vertue would break out , whether she would or no ; she seem'd to be wholly ignorant of her own Graces , and had as mean an opinion of her self , as if she had had no Excellence at all , like Moses , her Face shin'd , and she did not know it ; others she esteem'd so much better , had that abasing sense of her own Infirmities , and that profound awe of the Divine Majesty , that though she was great in God's eyes , she was always little in her own . After the Whitson-week was over , she remov'd from White-hall , to Eastonlodge in Essex , not out of any hopes of recovery , but onely that she might have , some little present relief from the Air , or that she might die in a place which she lov'd , in which God had made her , an instrument of so great good to the Country , and which was near her Grave ; and you may easily imagine , that after a life so holy , the death of this gracious Woman , must needs be signally happy ; and so it was , not but that during her pains , she had often doubts , and fears that afflicted her , with which in her health she was unmolested , and which did manifestly arise from her Distemper , and did cease as that intermitted ; but the day before she died God was please to vouchsafe her , some clearer manifestations of His mercy , which in the tenderness of His compassion he sent her , as preparatives of her last conflict , and as earnests of Heaven , whither he intended , the day following to translate her . How she behav'd her self in her sickness , I cannot better express , than by saying , that she pray'd continually ; and when the Prayers of the Church were read by her , or when the hour of her own private Prayer came , though she was not able to stand , or to help her self , she would yet be plac't on her Knees ; and when her Knees were no longer able to support her , she would be put , into the humblest posture , she could possibly endure , not being satisfied , unless she gave God his entire oblation , and glorify'd him in her body , as well as in her spirit , which were both God's own by purchase here , and were both to be united in bliss hereafter . On Whit-sunday , she received her viaticum , the most holy Body , and Bloud of her Saviour , and had received it again , had not her death surpris'd us , yet in the strength of that immortal food , she was enabled to go out her journy , and seem'd to have had a new transfusion of Grace from it , insomuch , that though her Limbs were all convulst , her Pains great , and without intermission , her strength quite exhausted , and her Head disturbed , with a perpetual drousiness , yet above , and beyond all seeming possibility , she would use force to her self , to keep her self waking , to offer to God her customary Sacrifice to the full , to recollect her thoughts , and to lodge them in Heaven , where her Heart , and her Treasure was , as if she had already taken possession of her mansion there , or as if she was teaching her Soul , to act independently from the Body , and practising before-hand the state of separation , into which having receiv'd absolution , she in a short time , happily lancht ; for all the bands of Union being untied , her Soul was set at liberty , and on the wings of Angels , took a direct , and vigorous flight , to its native Country , Heaven from whence it first flew down . There then we must leave her , in the bosom of her heavenly Bridegroom , where , how radiant her Crown is , how ecstatick her Joy , how high exalted she is in degrees of glory , is impossible to be described , for neither eye hath seen , nor ear heard , nor has it enter'd into the heart of man , to be conceiv'd , the good things , which God hath prepared for those that love him , of all which she is now partaker . We have nothing then to doe , but to congratulate this Gracious Woman , her eternal and unchangeable honour , and as she always and in all things , gave God the Glory here , so that his praise was continually in her mouth , for all the multitude of his Mercies , and of his loving-Kindnesses towards her , and is now praising him in Heaven ; Let us also offer up a Sacrifice of Praise , for her great example , her light has long shin'd before us , & we have seen her good works , Let us therefore glorifie the father of Lights , at whose beams , her Soul was first lighted . Blessed then for ever , be the infinite goodness of God , who was so liberal of his Graces , to this humble Saint , who made her so lively a picture , of his own perfections , so gracious , and so honourable ; blessed be his merey , for indulging her to us so long , for taking her in his good time to himself , and for that happiness she has now in Heaven ; To God be the glory of all that honour , her graciousness did here acquire , for to him onely it is due ; let therefore his most holy name , have all the praise . To our Thanksgiving let us add our Prayers also , that God would vouchsafe us all his holy Spirit , so to assist , and sanctify , and guide us , that every one of our Souls , may be gracious like hers , that our life may be like hers , our latter end like hers , and our portion in Heaven like hers , which God of his infinite mercy grant , for the sake of his most belov'd Son , To whom with the Father , and the blessed Spirit , be all honour and glory , adoration , and obedience , now and for ever . Amen . THE END Notes, typically marginal, from the original text Notes for div A47237-e310 Matt. 12. 24. Isa. 53. 3. Luke 7. 16 , 4 , 22. Mark 7. 16. Iohn 6 , 15 , 18 , 38. Luke 23. 47. 1 Pet. 2. 17 , 18. 1 Tim. 6. 2. Rom. 13. 1. 2 Pet. 1. 4. Prov. 3. 35. Luke 1. 52. 1 Thess. 4. 4. 1 Sam. 2. 30. Heb. 1. 14. 1 Cor. 3. 16. Lev. 19. 30. Gal. 5. 22. Prov. 10. 7. Psa. 116. 15. Psa. 112. 6. Prov. 31. 28 , 31. Luke 8. 3. Matt. 27. 55. Luke 23. 27. Matt. 28. 5. Matt. 26. 13. Psa. 45. 13. 1 Pet. 3. 3. Iob 31. 1. Matt. 5. 28. Cant. 4. 16 Prov. 31. 30. Prov. 11. 22. Prov. 12. 4. 1 Cor. 11. 5. Prov. 31. 10. Prov. 31. 29. Ier. 16. 4. Iohn 11. 35. 1. Thess 4. 13. 1 James 27. 1 Pet. 3. 15. Prov. 4. 18. Prov. 31. 26. 1 Cor. 7. 32. Prov. 19. 14. Luke 10. 41 , 42. Eph. 6. 9. Exod. 34. 29. 1 Cor. 6. 20. Luke 16. 22. 1 Cor. 2. 9. 
A47239	----	A sermon preached at the funeral of the Right Honourable the Lady Margaret Mainard, at Little Easton in Essex, on the 30th of June, 1682 by ... Thomas, Lord Bishop of Bath and Wells. Ken, Thomas, 1637-1711. 1688 Approx. 56 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A47239 Wing K280 ESTC R14039 12937307 ocm 12937307 95804 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47239) Transcribed from: (Early English Books Online ; image set 95804) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:29) A sermon preached at the funeral of the Right Honourable the Lady Margaret Mainard, at Little Easton in Essex, on the 30th of June, 1682 by ... Thomas, Lord Bishop of Bath and Wells. Ken, Thomas, 1637-1711. The third edition. [4], 32 p. Printed for Charles Brome ..., and William Clarke ..., London : 1688. Marginal notes. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maynard of Estaines ad Turrim, Margaret Maynard, -- Baroness, d. 1682 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 Andrew Kuster Sampled and proofread 2004-12 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL OF THE RIGHT HONOURABLE THE Lady Margaret Mainard , AT Little EASTON in ESSEX . On the 30th of June , 1682. By the Right Reverend Father in God , Thomas , Lord Bishop of Bath and Wells . The Third Edition . LONDON , Printed for Charles Brome , at the Gun , at the West-end of St. Paul's Church-yard ; and William Clarke Bookseller in Winchester . MDCLXXXVIII . TO The Right Honourable WILLIAM Lord Mainard , BARON of EASTAINS . My LORD , THough I am unwilling to decline any Service which Your Lordship expects from me , yet when you enjoyn'd me the Printing of this Sermon , I could not obey Your Command without disputing it . For I consider'd , that in such an Age as this , where an Exemplary Holiness is very rare , I shall be thought guilty of most gross Flattery , in the Character I have given of Your Incomparable Lady , now in Heaven . But knowing I have so many unexceptionable Witnesses , to attest every line I have said , especially Your Self , who best understood her value , and are most sensible of her loss ; and being Conscious to my self , that I have spoken no other throughout than the words of Truth , I soon broke through all the discouragements I had , either from the just Censures the World would fix on the meanness of the Discourse , or from the unjust ones it might pass on my Insincerity ; and resolv'd , to do all that little Honour I could to her Memory , and to give God the glory of her Example : And I humbly beseech the Divine Goodness , that what I now offer to the Publick may not be wholly unprofitable to those who read it ; However , I am sure it will not be unacceptable to Your Lordship , or to those who were so happy to know her , which will be satisfaction enough , to My Good LORD , Your Lordships most Humble and Faithful Servant Thomas , Bath and Wells . A SERMON Preached at the FUNERAL Of the Right Honourable The LADY MARGARET MAINARD , On Prov. II. XVI . A gracious Woman retaineth honour . THE World was never yet so bad , but the good Man , though his life was a continued Satyr to the Age he lived in , did always either find , or extort , a Veneration from it . So true is it of both Sexes , which Solomon here affirms of Woman only , that gracious Persons , they who are in the Grace and Favour of God , and are strengthned by his gracious assistances , they who by the covenant of Grace , are enrolled in his service , and in whose hearts , there is a conspiration , of all the Graces of his Holy Spirit ; all which particulars , are included in the word Grace , and do all concur , to make up a gracious Soul ; Such persons , I say , as these , shall from the generality of Men , gain an inward esteem , and a great Opinion , and for the most part , an outward , and a suitable respect , or as the Wise man words it , shall retain honour . I must confess , that there are many instances , even in our own perverse generation , wherein Vertue has rather been contemn'd and ridicul'd than Honour'd , but I will mention no other than the most signal of all , God Incarnate , whose example , though it was as perfect , and unblameable , as the fulness of the Godhead , could render it ; yet his most divine Person , was so far from being honoured , by many of the Jews , that he lay under the utmost imputations of Slander and Blasphemy , which words could express ; and as glorious as all his Miracles were , they were ascribed to no other than Beelzebub , the Prince of the very Devils . But though it be true , that our blessed Lord , in regard to his state of Humiliation , seemed to have no form , no comeliness in him ; yet all his Conversation , had so many irradiations of Divinity in it , which did abundantly evince his heavenly Extraction ; and it is no wonder he should suffer such contradictions of sinners , it being usual for an Heroick Virtue , which is singly to encounter whole Legions , to contend with inveterate Errours , or reigning Vices , to reprove , and reform the World , as our Saviour was , to be loaded with most diabolical reproaches . But Goodness has an inseparable splendour , which can never suffer a total eclipse , and when it is most revil'd , and persecuted , it then shines brightest out of Cloud . So that all who are not wilfully blind , who will but make use of their eyes to see , must acknowledge the force of its Rays . This did the very Jews themselves , as many as had any relicks of common ingenuity left : The Multitude own'd our Saviour for a great Prophet , wonder'd at his gracious words , confest he had done all things well , insomuch , that they would have exalted him to the throne , and have made him their King ; Pilate could find no fault in him at all ; and the Centurion , a Heathen , even when he saw him hanging on the Cross , as a Malefactour , cried out , Certainly this was a Righteous Man. So that a gracious Person , under the most extreme degree of Infamy and Slander , shall yet retain honour , shall from all that are in their right minds , have at least an inward Veneration . If this be verifi'd of a publique Vertue , there can be less doubt of it in a private one , which not being on such a stage , as may provoke and affront the angry World , by openly contradicting , or upbraiding , or chastising it , passes along with a less assaulted , and less envied reputation , and more undisturb'dly retains honour than the former . There is , I know , an honour which is due to all men , as they are God's workmanship , and have some lines of his Image in them , but especially to Kings , and to Magistrates , whom it is our duty to honour , whether they be gracious Persons or no ; this we are to render to the Froward , and Pagan , as well as to gentle and believing Masters ; to Princes that are Infidels and Persecutors , as well as to Christian and nursing Fathers . But then this honour is not paid them out of respect to any real Goodness in them , but only to their Authority , as they are God's ordinance , as we depend on their Protection , and as our Obedience is enforc'd , by Laws and Penalties ; But the honour we give to a gracious Person , is purely in reference to his moral excellencies , which are legible in the whole conduct of his life : The former is merely civil , the latter may in some sort , be styl'd Religious : Empire is honour'd as it resembles God's power , abstracted from his Holiness , and therefore it is compatible with an ungracious Person , it is confin'd only to this World , and reaches no farther : But Graciousness is honour'd as a participation of the divine Nature , appropriate to no other than Saints , and which has its prospect only on Heaven : The former is like Thunder and Lightning , and works on our Fear ; the latter is like the appearance of a good Angel , arraid in Beams , awful , but kind , which do not afflict , but chear the sight , and raise in us a mixt passion , of Love and Veneration together ; and in this sense it is , that the gracious Person , for the venerable goodness that is visible in him , shall retain honour . To attempt any laborious Proof , of so clear a Truth as this , were needless ; do but consult the universal practice of Mankind , and read it there . What Rules do the Philosophers prescribe to render our lives most satisfactory to our selves , and most commendable to others ? with what Colours do the Oratours paint those persons they intend to Celebrate ? what Images do the Poets form when they design an Heroe , are they any other than the Rules , and Colours , and Images of moral Goodness ? Do not Hypocrites , to court the esteem of the Vulgar , personate the Saint , and Politicians , to make the People honour them , pretend to Religion ? and why do they both put on this disguise , but because they know , that Wickedness bare-fac'd , is in the eyes of all men most detestable , and that the names of Saint , and of Religion , are creditable in the World ? Shew me that profligate Wretch , who in his cool thoughts , or on his Death-bed , does not decline all his loose Companions , and seeks out for men truly good , and consciencious , to whom he may intrust his Estate , his Children , and all that is dearest to him , even his own Soul too , for which he then begs their ghostly counsel ? What man is there so wicked , who on his death-bed does not wish that he may die the death of the Righteous , and that his latter end may be like his ? Look into the Histories and customs of Ages past , see how greedily coveted , how dearly purchast , and how highly valued , the Statues , and all the little remains of Good Men have been : The Heathens , to express their great esteem of Goodness , built Temples to Vertue and Honour , and join'd these Temples together , and made the former the only passage into the latter , they thought Praise to Good men as just a Tribute , as Sacrifice to their Gods ; and one of the Wisest of them , wonderfully pleas'd himself , in fancying how lovely and venerable , how divine and transporting an Idea he should see , could he but look into the breast of a Good-man . We have then the practice and the judgment of the whole World , to confirm this truth , that Vertue has always had a great and a general esteem , that the gracious Person retains honour . On the contrary , is there not a natural shame , a sense of turpitude , or a confusion of face in vicious and unclean actions ? why else are men afraid to commit them , before the most inconsiderable Spectatour , and chuse darkness for a thick Mantle to cover them ? why else do they blush to own them , wish a thousand times they had never been done , and reflect on them with dissatisfaction , and horrour ; why else do their own Consciences , lash and upbraid them ? whereas if we will but take the pains , to make up an Induction of all Christian graces , we shall easily see , that there is none , whose friendship is more ambitiously sought , none with whom men would sooner change Persons , none who are accounted of more substantial worth , or more generally rever'd , or more influential to the good of Mankind , or sooner wanted in the World , or who make a nobler figure in Story , than the Devout , the Humble , the Just , the Meek , the Temperate , the Charitable ; or to express all in one word , the gracious Person , who therefore shall always retain honour . I need not reckon up the numerous places of Holy Scripture , where Goodness and Honour are link'd together ; how the Wise are said to inherit glory ; the humble and meek to be exalted ; how we are commanded to keep our Vessels in sanctification and honour , and how God has promis'd to honour those who honour him : I need not mention the primitive Diptycks , or how the Church Catholick , has celebrated the Festivals , and honour'd the memories of the Saints , and of the Martyrs ; I need not suggest that obvious Conclusion , That if gracious Persons can draw even wicked Men , to a reverential love of their Vertue , much more will they engage the friendship of all that are Holy , and not only of holy Men , but of holy Angels too , who being all ministring Spirits , deputed by God to attend them , the more heavenly they see any committed to their charge does grow , the more respectful attendance , in all probability , they give him . And there is the highest reason in the World , why there should be so honourable a loveliness , in a gracious Person , if we consider , the likeness he bears to that great God whom we Adore . For as there are on all men , innate impressions of God's Existence , so there are also of his Attributes , and none ever yet in earnest , believed there was a God , but he also believed that God was a Being , Infinite in all Perfections , in Wisdom and Power , Justice and Mercy , Purity and Holiness , Veracity and Beneficence , and as these excite our Love , and our Adoration to God , so where ever we see any , though but imperfect resemblances , of his imitable perfections , in the Saints here on earth , where ever we see men in any measure Holy and Pure , Just and Merciful , Faithful and Beneficent , we there see the image of God himself , and cannot but pay them a suitable honour : Thus as Goodness and Adorableness are co-eternal in God , so are Sanctity and Venerableness co-eval in gracious Persons . Nor are we only by Grace made like to God , but he is also pleas'd actually to dwell in us , and to consecrate our Souls to be his Temples ; and as God commanded the Jews to reverence his Sanctuary , the place of his residence among them , where he sat between the Cherubims , and a glorious Light that shin'd on the Propitiatory , was the Symbol of his Presence : So when in gracious Souls , we discover all the fruits of the Spirit , a kind of glory brightning their Conversation , and a sacred Amiableness breath'd on them from Heaven , we are sure that God inhabits there , and cannot but reverence his Temples . Such Honour have all Gods Saints from even wicked men , from all holy persons , and from the good Angels , and infinitely above all these , from God himself , who honours them with his Image , after which they are renew'd , and with his Presence , of which they are possest ; Such Honour , I say , have all his Saints even in this life , which if we did but seriously Contemplate , would stir us up to a generous emulation , would encourage us to implore the Divine Grace , that we may bewail all our past sins , cleanse our selves from all filthiness , both of Flesh , and of Spirit , which produce nothing in the end , but Shame and Horrour , and daily grow more conformable to his Likeness , which is the only way to assert the dignity of our Nature , and to retain honour . But when once our Souls shall be divorc'd from our bodies , when the name of the wicked shall rot , and stink , sooner than his Carcase , leaving no memorial behind , unless it be of his Sin , his Infamy , his Madness , or his Folly ; Precious then in the sight of the Lord , shall be the death of his Saints , blessed shall be their memories , They shall be had in everlasting remembrance , and their good Names , being Registred in the book of Life , shall flourish to Immortality . All this while , I have not done Justice to my Subject , by affirming only in general , that Goodness is honourable , I must therefore be more particular , and enquire , why Solomon does here instance , in the Woman , rather than in the Man , A gracious Woman retains honour . And the reason seems to me , to be either this , that as Vice is more odious , and more detested , so on the other hand , Vertue is more attractive , and looks more lovely , in Women , than it usually does in Men , insomuch that the gracious Woman , shall be sure to purchase , and to retain honour . Or it is , because Men have more advantages , of aspiring to honour , in all publick stations , of the Church , the Court , the Camp , the Bar , and the City , than Women have , and the only way for a Woman to gain honour , is an exemplary Holiness ; This makes her Children , rise up and call her blessed , her Husband and her own works , to praise her in the gate , the sole glory then of that Sex , is to be good , for 't is a gracious Woman only , who retains honour . Or it is , because Women are made of a temper , more soft and frail , are more endanger'd by snares , and temptations , less able to control their passions , and more inclinable to extreams of good , or bad , than Men , and generally speaking , Goodness is a tenderer thing , more hazardous , and brittle in the former , than in the latter , and consequently a firm , and steady Vertue , is more to be valued in the weaker Sex , than in the stronger ; So that a gracious Woman , is most worthy to recieve , and to retain honour . Or it is , because Women in all Ages , have given many Heroick examples of Sanctity , besides those recorded in the Old Testament , many of them are named , with great honour in the New. For their Assiduity and Zeal , in following our Saviour , and their Charity , in Ministring to him of their substance , they accompanied him to Mount Calvary , lamented his Sufferings , waited on the Cross , attended the Sepulchre , prepared Spices , and Oyntments ; and regardless , either of the Insolence of the rude Souldiers , or of the Malice of the Jews , with a love that cast out all fear , they came on the first day of the Week , before the morning light , to Embalm him ; and God was pleas'd to honour these Holy Women accordingly , for they first saw the Angel , who told them the joyful news that he was risen , and as if an Angel , had not been a Messenger honourable enough , Jesus himself first appear'd to the Women , the Women first saw , and ador'd him ; and it was these very gracious Women , whom our Lord sent to his Disciples , that Women might be the first Publishers of his Resurrection , as Angels had been of his Nativity ; Our Saviour himself , has erected an everlasting Monument in the Gospel , for the penitent Woman that anointed him , and God Incarnate honour'd the Sex to the highest degree imaginable , in being born of a Woman , in becoming the Son of a Virgin Mother , whom all Generations shall call Blessed ; and I know not how to call it , but there is a meltingness of Disposition , and affectionateness of Devotion , an easie Sensibility , an industrious Alacrity , a languishing Ardour , in Piety , peculiar to the Sex , which naturally renders them , Subjects more pliable , to the Divine Grace , than Men commonly are ; So that Solomon , had reason to bestow the Epithete Gracious , particularly on them , and to say , that a gracious Woman retains honour . I am well aware , that if we consult the sensual and debaucht rank of men , 't is not the Gracious , or the Chast Woman they esteem , but only the Fair , or the Lascivious ; Esteem , did I say ! Men may court an idle , or a wanton Beauty , for their Lust , but they can only esteem a Gracious , and a Chast one , and when all is done , she only deserves the name of Beautiful : As for the Lascivious and the Prostitute , against whom Solomon so often , and so pathetically warns the Young man , She is so utterly impure , that I will not so much as name her , in the same discourse with a gracious Woman ; I will then make the Comparison between meer Beauty only , and Grace , and you will soon perceive the difference . For Beauty , if it be Natural , is from a Womans birth , 't is her chance , and not her merit ; if it be Artificial , it makes her no other than a painted Sepulchre , Gaudy without , and that has nothing but Rottenness and Stanch within : But Grace , is the free gift of God , and our own free choice , in a happy conjunction , 't is no other than a God-like loveliness , imprest on our Spirit . Beauty is often incident to stark Fools , and to the Profane and Irreligious ; But Grace is peculiar to holy Persons , who like the Kings-Daughter , are all glorious within . Beauty is prone to admire its self , and to swell with Pride ; Grace instills a just sense of our own vileness , and teaches Humility : That is apt to invite Temptation ; This is a Preservative against it : The former spends her morning hours at her glass ; The latter at her Prayers : That most delights her self in new fashions , and fine cloaths , in plaiting the hair , and wearing of Gold ; This puts on the ornament of a meek and quiet Spirit , which is in the sight of God of great price . Beauty has been often to the best and wisest of Men , witness Solomon himself , destructive and fatal , for which reason holy Job made a Covenant with his eyes ; and our Saviour commands us , not to look on a Woman to lust after her , and the fairer she is , the greater is the danger ; But Grace secures our Innocence , awes men into Sobriety , looks them into Chastity , and the more intense it grows , its influence is the more soveraign and efficacious . Beauty gratifies only our outward sense , 't is a mixture of Colour , and Figure , and Feature , and Parts , all in a due Proportion and Symmetry ; or indeed , 't is a well shap'd Frame of dust and ashes , belov'd by fond men only , who like the most stupid of Idolaters , worship the bare Statue , without regard to the Deity there enshrin'd : But Grace is a confluence of all Attractives , which approves it self to our own most deliberate judgments , and is belov'd by God : Do but imagine you were in the Spouse's Garden , where , when the South-wind blows , the several Spices and Gumms , the Spikenard and the Cinamon , the Frankincense and the Myrrhe , send forth their various smells , which meeting together , and mixing in the Air , make a compounded Odour ; Such a composition of all Vertues , such an universal and uniform Agreeableness is there in a gracious Soul , which in a manner , whether we will or no , engages our affections . Beauty is vain , and Favour is deceitful , says the Wise man , it soon evaporates , and cheats our expectation , in a little time it decays , by cares , or Child-bearing , or Sickness , or a thousand other accidents : Men no sooner begin to crop the Flower , but it fades , and sinks , and dyes , or it is often sowr'd , with such inward dispositions which render it afflicting and insupportable ; But Grace creates to our minds an intire satisfaction , has a goodness intrinsick , and eternal , grows more amiable , the more it is enjoy'd , so that the Woman that feareth the Lord , she shall be prais'd , she shall for ever retain honour . As a Jewel of Gold in a Swines snout , which is hung there on purpose to be defil'd , to be roll'd in filth and mire , and is one of the most notorious , and ugly incongruities in the World ; Such a kind of absurdity , if you will believe Solomon , is a fair Woman without discretion ; her Beauty 't is true , is a Jewel , but a Jewel extremely ill plac'd , and serves for no other purpose but to make her folly the more conspicuous , to expose her the more to impurity , and to a swinish sensuality ; But Grace makes a Woman a Crown to her Husband , the glory of the Man , and advances her price above Rubies ; So that a gracious Woman , is a Jewel of a value inestimable , she has worth , and ornament , and lustre , and beauty , and honour , all combin'd together . Most deservedly then , did wise Solomon , give the preference to Grace , and did assure us , that a strong Man is not more powerful to get , and when gotten , to retain his riches , than a gracious Woman to acquire honour , and to retain it , when acquir'd . It is now time to do all the right I am able , to the noble Lady deceased , who was a Woman so remarkably Gracious , and retain'd an Honour , so entire , and unblemish'd , that all the measures I have hitherto laid down , either of Grace , or of Honour , are but a faint Copy , drawn after her , she was all the while before my thought , her holy example is the original , and though I will not say , that among the many Daughters , who have done virtuously , she absolutely excells them all , yet I am sure , she deserves to be esteem'd one of the highest order . But alas ! we have nothing now left except this poor relick of Clay , which in a few minutes must be restor'd to its native earth , and for ever hid from our eyes , the gracious Soul that inform'd it , is flown back again to God , from whom it first stream'd , and his most blessed will be done , who is compassionate and adorable , in all his chastisements ; yet as we are flesh and blood , we cannot but feel the stroke , which even his Fatherly hand has given us . It is the Curse of the wicked , to dye unlamented , unless it be , that they are sometimes carried to the Grave , with the mercenary tears of those who make mourning a Trade : But the death of the Righteous being a loss irrecoverable , and a real calamity , to us who survive , must needs fill us with sad resentments , when we consider of how great a blessing we are depriv'd . Our Saviour himself has countenanc'd a moderate grief for our friends , in weeping over his own dead friend Lazarus ; So that if we shed our tears over the Grave of this gracious and honourable Lady , 't is but to be just to her ashes , to ease our own sorrowful Spirits , and to testifie to the World , how dear a sense we have of her worth . For had she had nothing but her Quality to have recommended her , we might have perform'd her Funeral Ceremonies with a bare outward Solemnity , but without any more concern than a common object of Mortality gives us ; But she was a Woman so truly gracious , that we could not but most affectionately honour her , and cannot but have a grief that bears some proportion to our loss . For 't is our loss only we can bewail , we grieve for our selves , not for her ; She has a joyful deliverance from temptation and infirmity , from sin and misery , and from all the evil to come , she is now past all the storms , and dangers of this troubled life , and is safely arriv'd at her everlasting Haven ; she is now fully possest of all that she desir'd , which was , to be dissolv'd , and to be with Christ , and we cannot lament her being happy . When we weep for common Christians , we are not to be sorry , as men without hope , but when we have so many , so uninterrupted , and so undeniable demonstrations , of the sanctity of a Person , as we have of this gracious Woman , we have no reason at all to grieve on her account , since we have not only a bare hope , but an assurance rather , that she is now in glory . But why did I call her death a loss ? 't is rather our gain , we were all travelling the same way , as Pilgrims , towards our heavenly Country , she has only got the start of us , and is gone before , and is happy first ; and I am persuaded that we still enjoy her prayers for us above ; However , I am sure , that we enjoy her good works here below , which now appear more illustrious , and without that vail , her modesty , and her humility cast over them ; we still enjoy her example , which being now set , in its true light , and at its proper distance , and deliver'd from that cloud of flesh , which did obscure and lessen it , looks the more gracious , and the more honourable ; and if we follow the track , she trod , we shall er'e long , enjoy her society in Heaven . Let us then alter our Note , and rather honour , than bewail her , she was a gracious Woman , and honour is her due ; Her good Name , like a precious Oyntment poured forth , has persum'd the whole Sphere , in which she mov'd . To paint her fully to the life , I dare not undertake , she had a graciousness in all her Conversation , that cannot be exprest , and should I endeavour to do it , I must run over , all the whole Catalogue of Evangelical Graces , which do all concenter in her Character ; I must tell you , how enflam'd she was with Heavenly love , how well guided a Zeal , she had for God's glory , how particular a reverence she paid , to all things , and to all persons , that were dedicated to His Service , how God was always in her thoughts , how great a tenderness she ' had , to offend her Heavenly Father , how great a delight to please him ; But you must be content , with some rude strokes only , for such particulars would be endless ; All my fear is , that I shall speak too little , but I am sure , I can hardly speak too much . Say , All you who have been Eye-witnesses of her Life , did you from her very Cradle , ever know her any other , than a gracious Woman ? As to my self , I have had the honour to know her , near twenty years ; and to be admitted , to her most intimate thoughts , and I cannot but think , upon the utmost of my observation , that she always preserv'd her Baptismal Innocence , that she never commited any one mortal Sin , which put her out of the state of Grace ; Insomuch , that after all the frequent , and severe examinations , she made of her own Conscience , her Confessions were made up , of no other than sins of Infirmity , and yet even for them , she had as deep Humiliation , and as Penitential a Sorrow , as high a sense of the Divine forgiveness , and lov'd as much , as if she had had Much to be forgiven : So that after a life of above Forty Years , Nine of which were spent in the Court , baiting her involuntary failings , which are unavoidable , and for which , allowances are made , in the Covenant of Grace , she kept her self unspotted from the World , and if it may be affirmed of any , I dare venture to affirm it of this , gracious Woman , that by the peculiar favour of Heaven , she past from the Font , unsullied to her Grave . Her understanding was admirable , and she daily improv'd it , by reading , in which she employ'd most of her time , and the Books she chose were only serious , or devout , and her memory was faithful , to retain what she read : She took not up her Religion on an implicite Faith , or from education only , but from a well-studied choice , directed by God's Holy Spirit , whose guidance she daily invok'd , and when once she had made that choice , she was immoveable as a rock , and so well satisfi'd in the Catholick Faith profest in the Church of England , that I make no doubt , but that she always liv'd , not only with the strictness of a Primitive Saint , but with the resolution also , of a Martyr : It was strange to hear , how strongly she would Argue , how clearly she understood , the force of a Consequence , and how ready at all times she was , to give a reason of the hope that was in her , with meekness , and fear ; Her Letters which were found in her Cabinet , not to be deliver'd till after her death , and very many others , in the hands of her Relations , sufficiently shew , how good , and how great she was : In them this humble Saint , before she was aware , has her self made an exact impression , of her own Graciousness ; They are pen'd in so proper and unaffected a Style , and animated throughout with so Divine a Spirit , with such Ardours of Devotion , and Charity , as might have become a Proba , a Monica , or the most eminent of her Sex ; Insomuch , that her very absence , was the more supportable to her friends , in regard she compensated the want of her presence , by Writing , and sent them a Blessing , by every return . I cannot tell , what one help she neglected , to secure her perseverance , and to heighten her graces , that she might shine more and more , to a perfect day ; Her Oratory was the place , where she principally resided , and where she was most at home , and her chief employment , was Prayer , and Praise ; Out of several Authors , she for her own use , transcrib'd many excellent Forms , the very choice of which does argue , a most experienc'd Piety , she had Devotions suited to all the primitive hours of Prayer , which she us'd , as far as her bodily Infirmities , and necessary Avocations would permit , and with David , Prais'd God seven times a day , or supply'd the want of those solemn hours , by a kind of perpetuity of Ejaculations , which she had ready , to answer all occasions , and to fill up all vacant intervals , and if she happened to wake in the Night , of proper Prayers even for mid-night , she was never unprovided . Thus did this gracious Soul , having been enkindled by fire from Heaven , in her Baptism , live a continual Sacrifice , and kept the fire always burning , always in afcension , always aspiring towards Heaven from whence it fell . Besides her own private Prayers , she Morning , and Evening offer'd up to God the publick Offices , and when she was not able , to go to the House of Prayer , she had it read to her , in her Chamber . To Prayers she added Fasting , till her weakness had made it impossible to her constitution , and yet even then , on days of Abstinence , she made amends for the Omission , by other supplemental Mortifications . Her Devotions she enlarg'd , on the Fasts and Festivals of the Church , but especially on the Lord's days , dividing the hours between the Church and her Closet . She never fail'd , on all opportunities , to approach the Holy Altar , came with Spiritual hunger , and thirst to that Heavenly Feast , and Communicated with a lively , with a Crucifying , but yet endearing Remembrance , of her Crucifi'd Saviour . The Sermons she heard , when she came home she recollected , and wrote down out of her memory , abstracts of them all , which are in a great number , among her Papers , that she might be , not only , a hearer of the Word , but a doer also . The Holy Scripture she attentively read , and on what she read , she did devoutly meditate , and did by Meditation , appropriate to her self , it was her Soul's daily Bread , it was her delight , and her Counsellour , and , like the most Blessed Virgin Mother , she kept all things she read , and ponder'd them in her heart . Who is there can say , they ever saw her idle ? no , she had always affairs to transact with Heaven , she was all her life long numbring her days , and applying her Heart to Wisdom , or , to describe her with her own Pen , she was making it her business , to fit her self for her change , knowing , the moment of it to be uncertain , and having no assurance , that her warning would be great ; Oh happy Soul , that was thus wise , in a timely consideration of that , which of all things in the World , is of greatest importance to us , to be consider'd , namely our Latter end ! You may easily conclude , that a Saint , who was always thus conversant with her Grave , and had Heaven always in her view , must have little or no value for things below , as indeed she had not , she did not only conquer the World , but she triumph'd over it , had a noble contempt of Secular greatness , liv'd several years in the very Court , with the abstraction of a Recluse , and was so far from being solicitous for Riches , for her self , or her Children , that to use her own words , she look'd on them , as dangerous things , which did only clog , and press down our Souls to this Earth , and judg'd a Competency , to be certainly the best . All the temporal blessings , the divine Goodness was pleas'd to vouchsafe her , she receiv'd , with an overflowing thankfulness , yet her affections were so disengag'd , her temperance , and moderation so habitual , that she did rather use , than injoy them , and was always ready to restore them , to the same gracious hand that gave them , but no one can express her thoughts , so pathetically as her own self ; O , says that blessed Saint , since God gives us all , let us not be sorrowful , though we are to part with all , the Kingdom of Heaven , is a prize , that is worth striving for , though it costs us dear : Alas ! what is there in this World , that links our hearts so close to it ! and elsewhere she affirms , that All blessings are given on this condition , that either they must be taken from us , or we from them , if then we lose any thing , which we esteem a blessing , we are to give God the glory , and to resign it freely . She was a perfect despiser , of all those vanities , and divertisements , which most of her sex , do usually admire ; her chief , and , in a manner , sole recreation was to do good , and to oblige ; and if we will be advis'd , by one so wise to Salvation , We are to seek for comfort , and joy , from God's ordinances , and the converse of pious Christians , and not to take the usual course of the World , to drive away Melancholy , by exposing our selves to temptations ; and this was really her practice , insomuch that next to the Service of the Temple , which she daily frequented , There was no entertainment in the whole World , so pleasing to her , as the discourse of Heavenly things , and those she spake of , with such a Spiritual relish , that at first hearing , you might perceive she was in earnest , that she really tasted that the Lord was good , and felt all she spake . Amidst all her pains , and her sicknesses , which were sharp , and many , who ever saw her shew any one symptom of Impatience ? So far was she from it , that she laments , when she reflects , how apt we are to abuse prosperity ; Demands , where our conformity is to the great Captain of our Salvation , if we have no sufferings ; Professes , that God by suffering our Conditions to be Uneasie , by that gentle way , invites us to higher satisfactions , than are to be met with here , and with a prostrate spirit , acknowledges , that God was most righteous in all that had befallen her , and that there had been so much mercy mixt with his chastising , that she had been but too happy . Thus humble , thus content , thus thankful was this gracious Woman , amidst her very afflictions . Her Soul always rested on God's Paternal mercy , and on all his exceeding great , and precious promises , as on a sure and stedfast Anchor , which she knew would secure her , in the most tempestuous Calamities ; To his blessed will , she hourly offer'd up her own , and knew it was as much her duty , to suffer his fatherly inflictions , as to obey his commands . Her Charity , made her sympathize , with all in Misery , and besides her private Alms , wherein her left hand , was not conscious to her right , she was a common Patroness to the Poor , and Needy , and a common Physician to her sick Neighbours , and would often with her own hands , dress their most loathsome Sores , and sometimes keep them in her Family , and would give them both Diet and Lodging till they were cur'd , and then Cloth them , and send them home , to give God thanks for their recovery ; and if they died , her Charity accompany'd them sometimes to the very Grave , and she took care even of their Burial . She would by no means endure , that by the care of plentifully providing for her Children , the wants , and necessities of any poor Christian , should be overlook'd , and desir'd it might be remembred that Alms and the Poors prayers , will bring a greater blessing , to them , than Thousands a year . Look abroad now in the World , and see , how rarely you shall meet , with a Charity , like that of this gracious Woman , who next to her own flesh and Blood , was tender of the Poor , and thought an Alms as much due to to them , as Portions to her Children . To corporal Alms , as often as she saw occasion , she joyn'd spiritual , and she had a singular talent in dispensing that alms to Souls ; she had a masculine Reason to perswade , a steady Wisdom to advise , a perspicuity both of thought , and language to instruct , a mildness that endear'd a reproof , and could comfort the afflicted , from her own manifold experience of the Divine Goodness , and with so condoling a tenderness , that she seem'd to translate their anguish on her self . And happy was it for others , that her Charity was so comprehensive , for she often met with objects so deplorable , that were to be reliev'd in all these capacities , so that she was fain to become their Benefactress , their Physician , and their Divine altogether , or if need were , she bid them shew themselves to the Priest , or else took care to send the Priest to them : Thus was it visibly her constant endeavour , to be in all respects merciful , as her Father in Heaven is merciful . She could bear long , and most easily forgive , and no one ever injur'd her , but she would heap coals of fire on his head to melt him into a charitable temper , and would often repay the injury with a kindness so surprizing , that if the injurous person were not wholly obdurate and brutish , must needs affect him . But if any one did her the least good office , none could be more grateful , she would if possible , return it a hundred-fold , if she could not in kind , she would at least do it in her prayers to God , that out of his inexhaustible goodness , he would reward him . Her Soul seem'd to possess a continued serenity , at peace with her self , at peace with God , and at peace with all the World , her study was to give all their due , and she was exactly sincere , and faithful to all her obligations , she kept her heart always with all diligence , was watchful against all temptations , and naturally considerate in all her actions , her disposition was peaceful and inoffensive , she lookt always pleas'd rather than chearful , her converse was even and serious , but yet easie and affable ; her Interpretations of what others did , or said , were always candid and charitable , you should never see her indecently angry , or out of humour , never hear her give an ill character , or pass a hard censure , or speak an idle word , but she opened her mouth in Wisdom , and in her tongue was the Law of Kindness . If you look on her , in her several Relations , in her Childhood , her Father , the Right Honourable the Earl of Dyzart , being banish'd for his Loyalty , she was under the breeding of the Excellent Lady her Mother , to whom she was in all respects , so dutiful a Child , that she protested , her Daughter had never , in any one instance , offended her ; By that time the Young Lady was about Eleven or Twelve Years old , God was pleas'd to take her good Mother to himself , and from that time to her Marriage , this gracious Woman liv'd with a discretion so much above her years , with so conspicuous a Vertue , and so constant a Wariness , that she always retain'd honour , such an honour , as never had the least More in it . And to her honour be it spoken , that in an Age , when the generality of the Nation , were like Children , tost to and fro , with every wind of Doctrine , she still continued stedfast in the Communion of the Church of England , and when the Priests and Service of God , were driven into Corners , she daily resorted , though with great difficulty , to the publick Prayers , and was remarkably Charitable to all the suffering Royalists , whom she visited , and reliev'd , and sed , cloth'd , and condold , with a zeal , like that which the Ancient Christians shew'd , to the Primitive Martyrs . The silenc'd , and plundred , and persecuted Clergy , she thought worthy , of double honour , and did vow a certain Sum yearly , out of her Income , which she laid aside , only to succour them . The Congregations , where she then usually communicated , were those , of the reverend and Pious , Dr. Thruscross , and Dr. Mossom , both now in Heaven , and that of the then Mr. Gunning , the now most worthy Bishop of Ely , for whom she ever after had a peculiar Veneration . But I must by no means pass by , the Right Reverend Father in God , Bishop Duppa , then of Salisbury , afterwards of Winchester , but now with God , who was then put out of all , and an Exemplary Confessour , for the King , and the Church ; This Holy Man , when she resided in the Countrey , liv'd in the Neighbourhood , and she often visited him , and he seem'd to be design'd on purpose , by God's most gracious direction , to be her spiritual Guide , to confirm her in all her holy Resolutions , to satisfy all those Scruples , to becalm all those Fears , and regulate all those Fervours which are incident to an early , and tender Piety , and God's goodness render'd him so successful , that she retain'd the happy influence of his ghostly Advice to her dying day . Before the Age of twenty , she was Married , to the Right Honourable , William Lord Mainard , to whom in her Letters , she often gives , the most affectionate thanks imaginable , for his unvaluable , and unparallel'd kindness towards her , as she her self terms it , and most servently prays , That the Lord Jesus Christ would be his exceeding great reward , and his portion for ever : But I forbear to offer violence to the modesty of the Survivor , and will content my self , to say only in general , that when she was a Wife , she still retain'd her accustomed devotion , which she practis'd when a Virgin , and her greatest concern , was for the things of the Lord , how she might please the Lord ; how in a Marriage honourable , and a Bed undefil'd , she might be Holy both in Body , and in Spirit , and attend upon the Lord , without distraction . And since , as Solomon affirms , a prudent Wife is from the Lord ; she was certainly the immediate gift of God , and sent by propitious Heaven , for a good Angel , as well as for a Wife . As a Mother she was unspeakably tender , and careful , of the two Children with which God had blest her ; but her Zeal for their eternal welfare was predominant , and she made it her dying request , that in their education , their piety should be principally regarded , or to speak her own words , That the chief care should be to make them Pious Christians , which would be the best Provision that could be made for them . In reference to her Son , it was her express desire , that he should be good , rather than either rich or great , that he should be bred in the strictest Principles of Sobriety , Piety and Charity , of Temperance and Innocency of life , that could be , that he should never be indulg'd in the least sin , that he should never be that which these corrupt days call a Wit , or a fine Gentile man , but an honest , and sincere Christian , she desir'd he might be . She profest , there was nothing hard to be parted with but her Lord , and her dear Children , but though her passion for them was as intense as can well be imagin'd , yet for the sake of her God , whom she lov'd infinitely better , she was willing to part with them also , had long foreseen the parting , and prepar'd for it , and humbly beg'd of her heavenly Father to take them into his protection ; she took care of their Souls , even after her death , in the Letters she left behind her , and comforted her self with an entire acquiescence , in the good pleasure of her beloved , with hopes , that she should still pray for them in Heaven , and that she should e're long meet them there ; and this consideration of meeting above , put her into a transport , which makes her in one of her Letters cry out , O how joyful shall we be to meet at Christ 's right hand , if we may be admitted into that Elect number ! In her Family , she always united Martha and Mary together , took a due care of all her domestick Affairs , and manag'd them with a wise frugality , with a constant deference to Gods merciful Providence , and without either covetous fears , or a restless anxiety ; but withal , she sate at the feet of Jesus , and heard his word , and of the two , was still most intent on the better part . She studiously endeavour'd , by private , and particular , and warm applications , to make all that attended her , more Gods Servants than her own ; and treated them with a meekness , and indulgence , and condescension , like one who was always mindful , that she her self also had a Master in Heaven . Her near Relations , and all that were blest with her friendship , had a daily share in her intercessions , all their concerns , all their afflictions were really her own ; her chief kindness was for their Souls , and she lov'd them with a charity , like that which the Blessed shew to one another in Heaven , in their reciprocal complacence at each others happiness , and mutual incitements to devotion . In respect of the Publick , which she often laid sadly to heart , her eyes ran down in secret , for all our National Provocations , and she had a particular Office on fasting Days for that purpose , which shews how importunate she was at the Throne of Grace , to avert Gods Judgments , and to implore his Blessing on the Land. And now , after all these great truths which I have said of this Excellent Lady , one Grace I must add , greater than all I have hitherto mention'd , and it is her Humility ; she was so little given to talk , and had that art to conceal her goodness , that it did not appear at first sight , but after some time her Vertue would break out whether she would or no ; she seem'd to be wholly ignorant of her own Graces , and had as mean an opinion of her self as if she had had no Excellence at all , like Moses , her Face shin'd , and she did not know it ; others she esteem'd so much the better , had that abasing sense of her own Infirmities , and that profound awe of the Divine Majesty , that though she was great in Gods eyes , she was always little in her own . After the Whitson-week was over , she remov'd from White-hall , to Eastonlodge in Essex , not out of any hopes of recovery , but only that she might have some little present relief from the Air , or that she might die in a place which she lov'd , in which God had made her an instrument of so great good to the Country , and which was near her Grave ; and you may easily imagine , that after a life so holy , the death of this gracious Woman must needs be signally happy ; and so it was , not but that during her pains , she had often doubts and fears that afflicted her , with which in her health she was unmolested , and which did manifestly arise from her Distemper , and did cease as that intermitted ; but the day before she died God was pleased to vouchsafe her some clearer manifestations of His mercy , which in the tenderness of His compassion he sent her , as preparatives of her last conflict , and as earnests of Heaven , whither he intended the day following to translate her . How she behav'd her self in her sickness , I cannot better express than by saying that she pray'd continually ; and when the Prayers of the Church were read by her , or when the hour of her own private Prayer came , though she was not able to stand , or to help her self , she would yet be plac'd on her Knees ; and when her Knees were no longer able to support her , she would be put into the humblest posture she could possibly endure , not being satisfied unless she gave God his entire Oblation , and glorify'd him in her body as well as in her spirit , which were both Gods own by purchase here , and were both to be united in bliss hereafter . On Whit-sunday she received her viaticum , the most holy Body and Blood of her Saviour , and had received it again had not her death surpriz'd us , yet in the strength of that immortal food , she was enabled to go out her journy , and seem'd to have a new transfusion of Grace from it , insomuch , that though her Limbs were all convulst , her Pains great , and without intermission , her strength quite exhausted , and her Head disturbed with a perpetual drousiness , yet above , and beyond all seeming possibility , she would use force to her self to keep her self waking , to offer to God her customary Sacrifice to the full , to recollect her thoughts , and to lodge them in Heaven , where her Heart and her Treasure was , as if she had already taken possession of her mansion there , or as if she was teaching her Soul to act independently from the Body , and practising beforehand the state of Separation , into which having receiv'd Absolution , she in a short time happily lancht ; for all the bands of Union being untied , her Soul was set at liberty , and on the Wings of Angels , took a direct and vigorous flight to its Native Country Heaven , from whence it first flew down . There then we must leave her , in the Bosom of her heavenly Bridegroom , where , how radiant her Crown is , how ecstatick her Joy , how high exalted she is in degrees of Glory is impossible to be described , for neither eye hath seen , nor ear heard , nor has it enter'd into the heart of Man , to be conceiv'd the good things which God hath prepared for those that love him , of all which she is now partaker . We have nothing then to do but to congratulate this Gracious Woman , her eternal and unchangeable honour , and as she always , and in all things , gave God the Glory here , so that his praise was continually in her mouth , for all the multitude of his Mercies , and of his loving Kindnesses towards her , and is now praising him in Heaven ; Let us also offer up a Sacrifice of Praise for her great example , her light has long shin'd before us , and we have seen her good Works ; Let us therefore glorifie the Father of Lights , at whose beams her Soul was first lighted . Blessed then for ever be the infinite goodness of God , who was so liberal of his Graces to this humble Saint , who made her so lively a Picture of his own perfections , so Gracious and so Honourable ; blessed be his mercy , for indulging her to us so long , for taking her in his good time to himself , and for that happiness she has now in Heaven ; to God be the Glory of all that honour , her Graciousness did here acquire , for to him only it is due ; let therefore his most holy name have all the praise . To our Thanksgiving let us add our Prayers also , that God would vouchsafe us all his Holy Spirit , so to assist , and sanctifie , and guide us , that every one of our Souls may be gràcious like hers , that our life may be like hers , our latter end like hers , and our portion in Heaven like hers , which God of his infinite mercy grant , for the sake of his most belov'd Son : To whom with the Father , and the blessed Spirit , be all honour and glory , adoration and obedience , now and for ever . Amen . THE END . Notes, typically marginal, from the original text Notes for div A47239-e360 Mat. 12. 24. Isa. 53. 3. Luke 7. 16 , 4 , 22. Mark 7. 16. John 6. 15 , 18 , 38. Luke 23. 47. 1 Pet. 2. 17 , 18. 1 Tim. 6. 2. Rom. 13. 1. 2 Pet. 1. 4. Prov. 3. 35. Luke 1. 52. 1 Thess. 4. 4. 1 Sam. 2. 30. Heb. 1. 14. 1 Cor. 3. 16. Lev. 19. 30. Gal. 5. 22. Prov. 10. 7. Psal. 116. 15. Psal. 112. 6. Prov. 31. 28 , 31. Luke 8. 3. Matt. 27. 55. Luke 23. 27. Matt. 28. 5. Matt. 26. 13. Psal. 45. 13. 1 Pet. 3. 3. Job 31. 1. Matt. 5. 28. Cant. 4. 16. Prov. 31. 30. Prov. 11. 22. Prov. 12. 4. 1 Cor. 11. 5. Prov. 31. 10. Prov. 31. 29. Jer. 16. 4. John 11. 35. 1 Thess. 4. 13. 1 James 27. 1 Pet. 3. 15. Prov. 4. 18. Prov. 31. 36. 1 Cor. 7. 32. Prov. 19. 14. Luke 10. 41 , 42. Eph. 6. 9. Exod. 34. 29. 1 Cor. 6. 20. Luke 16. 22. 1 Cor. 2. 9. 
A47257	----	The righteous taken away from the evil to come applied to the death of the late excellent Queen, in a sermon preach'd at St. Martin's Church, on Sunday, January the twentieth, 1694/5, before the mayor, baliffs, and commonalty of the city of Oxford / by White Kennett ... Kennett, White, 1660-1728. 1695 Approx. 40 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A47257 Wing K303 ESTC R17585 12866336 ocm 12866336 94735 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47257) Transcribed from: (Early English Books Online ; image set 94735) Images scanned from microfilm: (Early English books, 1641-1700 ; 985:27) The righteous taken away from the evil to come applied to the death of the late excellent Queen, in a sermon preach'd at St. Martin's Church, on Sunday, January the twentieth, 1694/5, before the mayor, baliffs, and commonalty of the city of Oxford / by White Kennett ... Kennett, White, 1660-1728. [2], 31 p. Printed by Leonard Lichfield, for George West ..., Oxford : 1695. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mary -- II, -- Queen of England, 1662-1694 -- Sermons. Church of England -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2005-03 Emma (Leeson) Huber Sampled and proofread 2005-03 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion The Righteous taken away from the Evil to come . Applied to The DEATH OF THE Late Excellent QUEEN , IN A SERMON PREACH'D At St. MARTIN'S CHURCH , On Sunday January the Twentieth , 1694 / 5. Before the MAYOR , Bailiffs , and Commonalty of the City of OXFORD . By WHITE KENNETT , B. D. One of the Lecturers to that Corporation . OXFORD , Printed by Leonard Lichfield , for George West , Bookseller , 1695. A Sermon , &c. ISAIAH . Chap. LVII . Ver. 1. The Righteous perisheth , and no Man layeth it to Heart ; and merciful Men are taken away , None considering that the Righteous is taken away from the Evil to come . THE preceding Chapter does conclude with a grievous Complaint , which the Prophet makes , of a loose and careless World : when all Persons were either intent upon their Profit , or addicted to their Pleasure : and seem'd to have little or no Concern for any publick Calamity that fell upon them . Hence in the Ninth Verse , All ye Beasts of the Field come to devour : Yea , all ye Beasts in the Forest. That is , the Land of Israel which GOD once Cared for , the Vineyard which he once Planted with his own Right-hand , it is now so Degenerate , and Barren of all that is Good , that it is only Ripe for Desolation . Therefore , All ye Beasts of the Field and the Forest come and devour it . i. e. Let this Vineyard be Entred and Trampled by some Forreign Nation : Let it be Profan'd by some strange Religion : Let Heathens come , and take away the Place and Nation . For alas ! All the Inhabitants are Secure and Stupid : They scarce apprehend the common Danger : They take no thought of appeasing the Anger of GOD , or of averting those Judgments that hover o're their guilty Heads : No! Even they whose Character and Office makes it their especial Duty to attend the publick Good , They are all wrapt up in Vice and Ease . ver . 10. His Watchmen are blind , they are all ignorant , and so on . Some have their Soul fill'd up with Thoughts and Cares how to force Trade , and improve their sordid Store . ver . 11. They all look to their own way , every one for his Gain from his Quarter . And while these are drudging to encrease their Wealth , there be Others equally unconcern'd for National Interest , who drown the sense of common Safety in Riot and Excess . ver . 12. Come ye , say they , I will fetch Wine ; and we will fill our selves with strong Drink ; and to morrow shall be as this day , and much more abundant . And thus , between the base Avarice of some , and the rude Debauchery of others : The Nation sleeps on in fatal Security , and wants the feeling of her own Wounds . If GOD should now threaten Invasions from abroad , and Distractions at home ; yet few would apprehend the Storm , more few provide against it . If GOD should take away a righteous Prince , and give the deepest cause for a universal Grief and Lamentation ; yet a covetous and dissolute People would scarce be affected with the infinite Loss : For so it follows in the Text. The Righteous perisheth , and no Man layeth it to Heart ; and merciful Men are taken away ; None considering that the Righteous is taken away from the Evil to come . Let me ask leave first to explain the Words , and then to reflect on the Sense and Subject of them . First , Here is the Character of those who are said to perish , and to be taken away . They are the Righteous and the Merciful : The Righteous perisheth , and merciful Men are taken away . To be Righteous does I think imply a universal Goodness , Piety , Justice , Integrity , and most other Graces and Vertues , that make the perfect and upright Soul : Therefore our Blessed SAVIOUR who had no Sin nor Guile , is call'd the Sun of Righteousness ; and scarce a higher Eulogy could be given of him , than what the Centurion deliver'd at his Passion , Certainly this was a Righteous Man. And tho' this Title cannot be strictly conferr'd on any of us Sinners : For in truth , among us there is no One fully Righteous , no not One. Yet in a qualify'd sence , and with that allowance which Religion and Language make , those Persons who are Exemplary for Goodness and Vertue , they are justly call'd Righteous : Partly for their own love , and their own practice of all Equity , and Honesty ; but chiefly for the Merits of the Holy JESUS , by which they are justify'd , or accepted as Righteous , in the sight of GOD : For he is said to cover us with a Robe of Righteousness , Isa. 61.10 . and by St. Paul to be made Sin ( or a Sufferer for Sin ) for us , that we might be made the Righteousness of God in Him. Nor are they only call'd Righteous , but Merciful : The Merciful men are taken away . Because Mercy , Pity and Compassion , they ought to be alway the Temper and Practice of Righteous persons : Therefore the the Wise Man joins these Two Vertues to make up the Characters of Goodness , He that followeth after Righteousness and Mercy . Mercy without Righteousness makes a soft and a weak Soul , and Righteousness without Mercy has nothing Divine or Humane in it : At least , if Righteousness alone would create some Veneration ; yet it is Mercy can alone command the love of Mankind : For scarcely for a Righteous man will one Dye , yet peradventure for a Good man some would even dare to Dye . This in general is the Righteous and Merciful that perisheth , and is taken away . But Interpreters believe the Prophet meant some one particular Person of eminent Vertue and of high Degree : Perhaps the Messiah himself : or perhaps some Crowned Head in Israel , who reign'd a publick Blessing , whose Righteousness and Mercy , so long as he liv'd , did serve to establish his Throne , and to exalt his Nation . And Grotius understands it of the great Example of Royal Vertues Josiah , who did alway that which was right in the sight of the Lord ; and keeping the noble Mean between Superstition and Profaneness , turned not aside neither to the right Hand nor to the left . Alas ! That righteous Prince , and merciful Governour perisheth , and is taken away . The second Phrase to be explain'd . To perish cannot be here meant a total Destruction , or a return to sleep in Nothing ; in which sence the Beasts are said to perish . No one of Mankind can so perish : For when our mortal Bodies drop , our Souls must put on Immortality ; and while our Flesh falls back to Dust and Ashes , our Spirit does return to God who gave it . Nor can perishing here mean that eternal Perdition , which remains the plague and portion of the Wicked , who without doubt shall perish everlastingly : For the Righteous shall be sav'd from that dreadful Doom , and shall enter into a rest , and peace , and joy for ever and ever . But by perishing is here plainly meant a temporal Death , from which no more the Righteous than the Wicked can be exempted . It being appointed for all ( however great and good ) for all Men once to Dye . So is the sence of the same phrase , Mic. 7.2 . The Good man is perished out of the Earth : i. e. is dead and gone ; and so is taken away , or remov'd from one World to another : As the Messiah by his Passion is said to have been taken away and cut off out of the land of the Living . So as the Prophet might design these words should signify to this effect . Some one righteous and merciful Soul , whose Authority and Example countenanc'd Vertue , and kept up Religion : That Great Soul , of whom the World was not worthy , has left this ungrateful World , and is gone to seek a better Country , and to sit upon a higher Throne , where it has receiv'd a Crown of Righteousness laid up for it , where it reigns in greater Glory , and enjoys a Kingdom which shall have no end . But tho' the Righteous thus perisheth , and the Merciful be thus taken away : yet No man layeth it to Heart , none considereth . To lay to Heart is a Hebrew Phrase to be deeply affected with Concern and Sorrow : to mourn and express the Affliction and Bitterness of our Soul : and to be humbled under the severe Blow that is struck by the mighty Hand of GOD. Then to consider of it : that is , to remember what Provocations we have given to the ALMIGHTY , that he should thus Chastise us in his Anger : to reflect that we have indeed deserved these and worse things to come upon us : but then to weigh and advise , what Course will be most proper to appease an Offended GOD , and to avert those farther Judgments , which this one Calamity seems to threaten and presage . And One would think all this Scene of Sorrow musts needs open , when the Righteous perisheth , and when the Merciful are taken away . It is the Instruction of Solomon , that after the day of Death , there will be a house of Mourning : and at the End of any Man , the Living will lay it to his Heart . To Die is the debt of Nature , paid by Departing Souls : and to mourn for the Dead is as much the debt of Nature in those Friends that survive . Especially if the Soul taken away were Righteous and Merciful , the Loss is greater , and the greater Sorrow due . More precious is their Death in the sight of the LORD : and more dear should be their Memory among the Sons of Men. But especially , when 't is probable the Prophet meant , not a righteous Soul that inspired a common and ordinary Mortal : but One advanc'd to Grandeur , One in Royal Dignity and Power ; whose Greatness did dilate and recommend his Goodness ; who shin'd in an higher Orb , even as a Sun of Righteousness , and shed a gracious Influence on all Below : For such a One to perish , and be took away , must needs spread a Darkness and a Horrour over the Faces and over the Hearts of all , that were so lately blest with that Auspicious heat and light . The Prophet might well expect , that on this sad Occasion , every Breast should have swell'd and broke in Sighs , and from every Eye should arise a Fountain of Tears , when the Breath of their Nostrils , the Anointed of the Lord , was taken from them : But he found himself disappointed ; the People had no sense of Loss , no impression of Grief ; as careless and unconcern'd , as if common Humanity had been buried with the Dead . This provokes the Prophet to upbraid their hardness of Heart , their stupidity of Soul ; that they should have no common Justice to lament the perishing of the Righteous ; no Bowels left to condole the Merciful being taken away . Alas ! That the Righteous One should perish , and no Man should lay it to Heart ! and that Merciful men should be taken away , none considering that The Righteous is taken away from the Evil to come . This Phrase does admit of a double sence : Either first , For the Righteous to be taken away from all personal Evil , that by a longer Life should come upon themselves : Or secondly , The Righteous being taken away from some publick Evil , that after their Departure shall fall upon the People and Nation , which they leave behind . It is undoubtedly true in the First , and I am afraid more true in the Second sense . First , The Righteous and Merciful are taken away from all personal and private Evils &c. For as the Psalmist declares , Many are the Afflictions of the Righteous , and it is only Death can deliver them out of all : And sure one great Evil , from which they are taken , is to see the Wickedness of the Age they live in : For Righteous persons to observe so much of Fraud and Oppression , of Injury and Violence ; for merciful Souls to live on , and behold so much spiteful Revenge , and so many cruel Mercies of the Wicked : This must needs move their Patience , and tempt their Indignation ; as was the sore Experience of Lot in the midst of Sodom , when to be an Eye-witness of their scandalous and abominable way of living , He dwelling among them , in seeing and hearing , did vex his righteous Soul from day to day . Especially good and pious Princes , they are more nearly concern'd for the Glory of GOD , and the Good of Mankind ; and therefore are more deeply affected with the heinous and crying Sins of their People . To see that neither their Authority can restrain , nor their Example reform , the Age they live in : In spite of their Laws and their own Obedience to them , to see Vice and Villany insult , and reign above their Sovereign power ; This must needs be a Grief and Vexation to their Royal Spirit : For so holy David was often mourning for the Sins of his dissolute Subjects : Rivers of Waters run down mine Eyes , because they keep not thy Law : I beheld the Transgressors , and was grieved , because they kept not thy Word . From this ungrateful Evil wise and vertuous Princes are taken away by Death , entring then into a Kingdome , where without Punishment or Reproof all Obey : Where , tho' there be different Orders and Degrees , there is no different Interest or Inclination , nor other Passions but those of Love and Joy. To be thus taken away from personal and private Evils may be one Sence implied : But I doubt the Sence chiefly intended is , their being taken away from some publick Evil , or some common Calamity , that after their Departure shall fall upon the People and Nation , which they leave behind . As the just GOD does provide that Righteousness should exalt a Nation : So does he resolve that Sin shall prove to the Destruction of every People . Therefore when a whole Country declines into Profaneness and Atheisme , into delighting in their Vanity , and glorying in their Shame ; then does that God to whom Vengeance belongs , begin to shew himself , to vindicate his Justice , and exert his Power : Then does his Resentment break forth in those words of the Prophet : Shall I not Visit for these things , saith the LORD , and shall not my Soul be avenged on such a Nation as this ? But when the day of Visitation is appointed , GOD often calls away the innocent and righteous Souls , and hides them from the Judgment dropping down : As of Old , he prepared a Zoar for righteous Lot , before the Descent of his fiery Indignation upon Sodom : And an Ark was built for Noah , before the Deluge flow'd in upon the guilty World. So has it been since observ'd , that the good St. Augustine departed this Life , just before his City Hippo was taken and laid wast : And Zealous Luther is congratulated for being took out of the World a little before the Civil Wars in Germany , and the Miseries of that divided Country . Thus frequently are the Righteous taken away from the Evil to come . Especially , if the Text referrs to righteous and merciful Princes , They by the singular Care of Providence seem caught away from some publick Calamity , which Themselves deserve to escape , and their People deserve to suffer . It was so in the Reign of Hezekiah , That excellent Prince had a perverse People , for whom GOD had prepared a Vial of Wrath , but would not pour it down , till his Anointed Head was laid safe in his Sepulchre . Wrath was upon Judah and Jerusalem , but Hezekiah humbled himself , so that the wrath of the Lord came not upon them in the days of Hezekiah : But when He slept with his Fathers , then came Invasion , and Bloud , and Captivity . Then the Lord brought upon them the Captains of the Host of the King of Assyria , which took Manasseh among the Thorns , and bound him with Fetters , and carried him to Babylon . This dispensation of Providence was more remarkable in the Reign of religious Josiah : When the People despis'd the Example of the Best of Princes ; and made the City and Country a Stage of Profaneness , while the Court was all Devotion : Then by the mouth of Huldah the Prophetess , thus said the LORD , Behold I will bring Evil upon this place , and upon the Inhabitants thereof , even all the Curses that are written in the Book : My wrath shall be poured out upon this place , and shall not be quenched . But the pious Prince , He was snatched as a Firebrand out of the Fire . As for the King of Judah , thus saith the LORD , Because thine Heart was tender , and thou didst humble thy self , and rend thy cloaths , and weep before me : Behold I will gather thee to thy Fathers , and Thou shalt be gathered to thy Grave in peace ; neither shall thine Eyes see all the Evil that I will bring upon this place , and upon the Inhabitants of the same . And so the Reprieve was granted , till his Sanctuary was the Grave . But then , the first Successor was depos'd , and carried into Aegypt ; and under the next , GOD brought upon them the King of the Chaldees , who slew the young men with the Sword , and had no compassion upon Young man or maiden , Old man , or him that stooped for Age. The Records of our own Church and Nation present us with such an Instance of Divine Mercy in the most Pious of our English Princes , King Edward the Confessor ; whom our Oldest Historians report to have had this Vision on his dying Bed. Two Men of Religious Order and Habit appear'd in his Chamber , and declar'd themselves the Messengers of GOD , and deliver'd this Express to him : Your Nobility , Clergy , and People of England have fill'd up the measure of their Iniquities : So that God has bent his Bow , and made his Arrows ready for them . Die you in Peace , but within One Year , and One Day after your Decease , Strangers shall possess this Land , and condemn it to Fire and Sword. To this Message they say the Prince return'd : My Soul is sore troubled to foresee the Affliction of my People ; but sure if they turn from their Wickedness , then will God repent , and leave a Blessing for them . A like Sentence was denounc'd upon the Ninevites , and yet suspended on their Repentance : Nay , the Humiliation of wicked Ahab diverted the Evil from his own days : Therefore ( says he ) I will perswade my People to repent , that God may have Mercy , and withhold the impending Judgment . No , said the Two Holy Men , The Heart of this People is hard'ned , and their Eyes are blinded ; they cannot see with their Eyes , and understand with their Heart , and God cannot heal them . Depart you in Peace , and escape the Evil to come . The History proceeds , That the decaying Prince recover'd strength to tell This to his attending Courtiers ; and that Stigand among Others ridicul'd the Story , and said it was all the Dotage and Delirium of a dying Man : But it prov'd a Prophecy , and had a fatal Completion ; for within the appointed time , the Normans invaded , and conquer'd , and divided the Land. Thus have I op'ned the Text , and familiarly explain'd the several parts of it ; so that it is easy for you to apprehend this to have been the sence of the Prophet . In the midst of a wicked and careless Generation , some publick Calamity , some universal Loss may happen , and yet None be much affected with it : Even the sharpest Affliction may befal a Nation , their righteous Prince may perish , and their merciful Governour be taken away ; and yet the Wound reaches to no Heart , None betray the Concern and Sorrow which so sad an Accident calls for ; but drive on their little Humours and Designs with no regard of publick Loss , or publick Good. When alas ! They ought to consider , that by such a providential Chance , they may suffer more than they imagine : For that Castle of Defense being now remov'd , Enemies and Destruction may come upon them ; and sad Experience may too soon convince , that the Righteous was taken away from a fatal Evil to come , which had been longer suspended , had the Righteous longer liv'd . And now All this I will not apply so near , as every Conscience may apply . When righteous Princes perish , their Ashes are too Sacred to be disturb'd by every Tongue : And when they seem taken away from an Evil to come , yet it is not fit every bold Person should portend that Evil , or describe the Tokens of it : It is more modest to direct you how to bestow one serious Thought or two on these Branches of the Text. First , On the Righteous perishing , and the Merciful being taken away . Secondly , On no Man laying it to Heart , nor considering what may be the Consequence of it . Thirdly , On the fatal Reason of GOD'S Providence in it : The Righteous may be taken away from some Evil to come . First , Let us reflect on the Righteous perishing , and the Merciful being taken away . Let us reflect , I say , that Piety and Vertue will save our Souls , but not our Lives : All Graces are subject to Mortality in this World , and only purchase Eternity in that other World. It is true , the prolonging of days in the Land wherein they live , is promis'd a Reward to the Obedient Keepers of Divine Laws ; and so it really proves , by the course of Nature , and by the care of Providence : By the course of Nature , as Sobriety , Temperance , and all Vertue preserve our Health , and protract our Life : And again , By the care of Providence , as GOD more especially protects his own Servants from common Dangers , keeps them as the Apple of his Eye , and hides them under the Shadow of his Wings , and carries them safe to Grey Hairs , and a good Old-age . But this is not so meant , as if all Men's Piety were to be a Charm against Sickness and Death : No! Not only the Bloud-thirsty and Deceitful do not live out half their days ; but even the Good and Vertuous fall often in the prime of their Age : And yet by their untimely Death they justify the Wisdom and Mercy of GOD , in that they more quickly retire to Rest , when they are sooner weary of a wicked World ; and particularly are taken away from some ensuing Judgment , which they kept off by their exemplary Lives , and make room for by their sudden Death . This is a just Reflection on the Death of all Righteous and Merciful Men : But if the Prophet understood , as we cannot but understand , the Words of some one Righteous and Merciful Prince : Then we should farther reflect , That Royal Bloud will run no longer , than that in the Veins of the meanest Subject : That a Court stands as open to Diseases as a Cottage : That Crowns , and Swords , and Scepters cannot awe , nor bribe the King of Terrors Death . I have said ye are Gods , but ye shall die like Men : For so the haughty Heathen Monarchs , who affected to be Divine , soon prov'd their Humanity by being Mortal . Nay , it has so hapned , that the Best Princes have generally had the more early Translation to Heaven . Whither because they most despise the vain Glories of an Earthly Crown , and labour to be the more quickly deliver'd from the Burden of it : Or , whither by their great and good Deeds they sooner work out their Salvation , and deserve the more speedy Admission into the Courts of Heaven : Or , whither their Subjects by such a Loss may be taught more to value such a Blessing : Or whither , as the Text implies , they stand in the Gap , and fence off the Destruction of a profligate People , and must be taken out of the way , that GOD may be avenged on those his Enemies . Whither for One , or All of these Reasons , Holy and Religious Princes are the shortest Loan from Heaven , soonest call'd in from an ungrateful World. Thus the Jews lost their good Josiah , before he was Forty Years of Age ; and He , whom we English call'd our Josiah , was a Minor in all but Piety and Parts : As if Rare Princes were to be shew'd only to the Earth , and then snatcht from it ; to leave their Memory more esteem'd , and turn Envy into Admiration . But let us secondly reflect on no Man laying this to Heart , nor considering the Greatness of such a Loss . Sorrow for the Dead was alway an Instinct of Nature , and alway a Precept of Religion ; and therefore alway a Custom in civilized Countries , that , as Solomon expresses it , when Man goeth to his long Home , the Mourners went about the Streets . This Ceremony is paid to common Friends , and to ordinary Relations : But when a Prince and Governour , when a righteous and merciful Prince and Governour resigns a well-manag'd Scepter , and retires into the inner Chambers of Death ; then is it a National Calamity , and calls for a National Grief and Lamentation . When meek and righteous Moses was taken away from the Judging of Israel , the People Wept in the Plains of Moah , and full Thirty Days were employ'd in the unintermitted Penance of Weeping and Mourning . When good Samuel Died , all the Israelites were gathered together , and lamented him . When devout Josiah fell , they bemoan'd him , and wept sore for him that was gone away , because he should return no more , nor see his Native Country . So strict and solemn a Grief , that it became a Proverbial Example of Mourning : A great Mourning as the Mourning of Hadradrimmon in the Valley of Megiddo . Nay , the want of such Condolement GOD threatens as the most Reprobate hardness of Heart , which he can possibly inflict on an obstinate People : It is denounc'd as the Portion of the Wicked , Those that remain of him shall be buried in Death , and his Widows shall not weep : Or as the Psalmist expresses it , There shall be no Widows to make lamentation . And when the Prophet Jeremy was to represent the desperate and lost Condition of the Jews , he proposes this as the heaviest Judgment : Thus saith the LORD , Enter not into the house of Mourning , neither go to lament nor bemoan them ; For I have taken away my Peace from this People , saith the Lord , even Loving-kindness and Mercies . And sure Men's Hearts , like Pharoah's , must be doubly-harden'd , by their own Perverseness , and by the Judgment of GOD ; before they can resist the Torrent of Grief , drove down by the Death of an excellent Prince . Sure Christian Religion must be renounc'd , and common Humanity put off , before the decent Respects of Silence and Sorrow can be omitted on such a sad Occasion . Sure All , that have the Bowels of a Man , cannot but in meer Nature have some Pity and Regret at the Instability of Humane Greatness ; and to see how little Distance there is between a Throne and a Grave . Sure All , that have any Love for their Sion , any Value for their Religion , cannot but complain in Bitterness of Soul , when they lose a KING that has been a Nursing Father , or A QUEEN that has been a Nursing Mother . And even All that are concern'd only for the Interest of the State , must needs commiserate the Suffering of it , when the Head is laid low that did so wisely Guide it : When There 's an end of the Sagacity , and Courtesy , and Clemency , and all the other Excellence of Spirit , that was fit to fill a Throne , and save a Nation . Sure Examples are not wanting how much Grief , and grateful Respect , has been paid to the Ashes of Wise and Vertuous Princes . I might offer One from the known Annals of our own Nation : Maud , the Wife of King Henry the First , a Princess , who by her Charity , and Affability , and Piety , all temper'd with Prudence , did so win upon the Hearts of all the English People , that when She came to Die , the Nation was in a perfect Tumult of Grief and Sorrow : They all lamented Her , as the most dutiful Daughter of the Church , and the most affectionate Mother of her Country : They labour'd to touch her Coffin , and to salute her Grave : And in all Discourse and Writing , they scarce ever mention'd Her , but with this Character , Mold the Good Queen . Certainly our Reform'd Religion must have now improv'd the sense of Tenderness and Love , above the Temper of those who liv'd in a Communion of a narrow and persecuting Spirit . Certainly that Disposition , for which we have since invented the Name of Good-nature , and boast it the Propriety of our Modern English Tongue , must incline us to more soft and compassionate Thoughts , than could arise to those our rough and hardy Ancestors : And certainly , that very Breeding , to which our Times so much pretend , must direct us to all those just Civilities of Duty and Respect , which were less paid , and less due , in that Ruder Age. One would ( I mean ) imagine , that the Blessing of a Good QUEEN should make a deeper Impress upon English Hearts ; and the being depriv'd of that Blessing should raise warmer Resentments of Grief , than the like Providence did in the remote Reign of Hen. I. when the Normans were transported with Conquest , and the Saxons were dis-spirited with Oppression ; when the Insolence of one Party , and the Indignation of the other , were enough to take away all the better Affections of Humane Nature . It is impossible that Nature , Education , and Religion , when they are All reform'd , should be All less effectual to strike and wound the Hearts of a Nation , when they have lost a QUEEN equal to the greatest Example of past Ages . When , without suspicion of Flattery , Her Character shall be drawn for the Use of Posterity . Posterity will not believe , That a great part of Her People were Indifferent , and Unaffected with Her Death ; and only put on their Mourning , as the Pharisees did their Sackcloth , to appear unto Men. At least , Posterity will not believe , That some were so Insolent , as to Ridicule the Divine Judgment , and make a Mock at GOD'S Anger , and their own Sin. A barbarous Indignity , that could have been only tolerable in that Emperour , who , amidst the Conflagration of his City , was setting Musick to the Flames : Or in that Other , who wisht a signal Calamity might happen in his Reign , to distinguish it from ordinary and unobservable Times . The Thoughts of such inhumane Practice will naturally lead us to the more melancholly Reflection . For we are lastly to reflect on the fatal Reason of GOD'S Providence , in so severe a Dispensation . The Righteous is taken away from the Evil to come . History tells us , The First Christians were retreated to Pella , before the Siege and Destruction of Jerusalem : Or else , perhaps their Prayers might have turn'd back the Armies of the Aliens , and stopt the Bloud that was imprecated on the Jews , and on their Children . Indeed GOD cannot execute a dreadful Judgment , while the Righteous remain to intercede , and turn aside his stretched out Arm. Had but Ten Righteous Persons been found upon their Knees in Sodom , they had quencht the Fire and Brimstone , before it fell on the polluted City . Yes ! Righteous and Merciful Men , they are the Chariots and Horsemen of Israel : They are the Guardian Angels , and defend the Province over which they do preside . The Messenger of GOD told Lot , that Nothing could be done against the City , while he was within the Walls of it : Hast thee , escape thither ; for I cannot do any thing till Thou be come thither . When the LORD was wroth with his Inheritance of Israel , and resolv'd their Iniquity should be upon their own Heads ; yet the Intercession of Moses stopt his drawn Sword ; nor could he strike till Moses should let him alone . I have seen this People , said the LORD , and behold it is a stiff-necked People : Now therefore let me alone , that my Wrath may wax hot against them , and that I may consume them . So much Violence does GOD himself seem to suffer from the Prayers of Holy Men : And in the most Sinful Land , it is rather a Threat than a Decree , That Noah , Daniel , and Job , shall deliver Nothing but their own Souls . Oh! That a People were Wise , and would Consider this ! Who cannot but Consider ? That when the Walls of a City are broken down , how easy is it for the Enemies to enter and destroy ? When the Pillars of a Temple are took away , how soon must the unsupported Fabrick fall ? When the Banks are laid low , how naturally will the Waters overwhelm the defenceless Ground ? Even so , when the Righteous are taken away , how without Resistance must descend the Evil to come ? It is true : While we reflect on former Mercies , and contemplate our present Affairs , we grow Sanguine , and presume that All will be Safe and Happy : But while we take the other Prospect of Divine Justice , and our own Provocations of it ; Then the Light Side of the Pillar is turn'd round to Cloud and Darkness , and fearful Expectations may remain . What Judgment may we expect ? What may we not expect ? Shall we choose any One of the Three Evils , which Gad offer'd to David ? Shall Seven Years of Famine come upon us in our Land ? Our Bodies Hungry and Thirsty , and our Souls fainting in them ? No! Bless , O LORD , our Victuals with Encrease , and satisfy our Poor with Bread ; and suffer us not to know the want of that Plenty we abuse ! Shall we flee Three Months before our Enemies , while they pursue us ? Shall Invasion , and Conquest , and Slavery , drown us in Sweat and Bloud ? No! Defend us , Good LORD , from barbarous and insulting Foes : Give us the undeserved Favour of Victory Abroad , and Peace at Home ! Well , but Shall there be Three Days Pestilence in the Land ? Shall Carcasses fall in Heaps , and the Living be buried among the Dead ? Yea , rather Let us fall into the Hand of the Lord , for his Mercies are great , and let us not fall into the Hand of Man : But rather , O LORD , turn away this Plague from us : Give us Strength and Health : Give us leave to wait our appointed Time , till a natural and gentle Change shall come . Tho' the Hand-writing seems upon the Wall ; and the Sentence of Death be already executed against that just Person , who could alone have stopt the determin'd Woe : Yet , Let us turn unto the Lord with all our heart , with Fasting , and with Weeping , and with Mourning : Let us rend our Heart , and not our Garment ; and looking upon the Evil to come , let us try whither the Merciful and Gracious LORD will Repent him of that Evil : Who knoweth , if he will return , and repent , and leave a Blessing behind him ? Merciful GOD ! Let it be Judgment Enough ! That we have lost a Princess , whom past Ages never did Exceed , and future Generations shall scarce ever Equal ! Judgment Enough ! That we have lost the Benefit of so many Prayers of that Devout QUEEN , who lov'd no Apartment of Her Palace , so well as Her Chapel ; and behav'd Her-self in it with that Zeal and Affection , as if She believ'd it the House of God , and the Gate of Heaven , which is now Open'd to Her : Who made Her Closet a continued Oratory of private Devotions : Who prosecuted all Business , as if She had no leisure to Pray ; and yet Pray'd so Continually , as if She had attended no other Business . Judgment enough ! That we have lost Her who believ'd Religion , and adorn'd it ; who understood the Constitution of our Church , and therefore lov'd it : Who Honour'd Divines for the Sake of their Profession , and made Her Preferments the Reward of good Preaching , and good Living . And ( what is not improper to mention within these Walls ) Lost Her , who was a Friend to Learning , who knew how to chuse Books , and to digest them ; and amidst all urgent Affairs , could descend to the Cares of a Library . Judgment Enough ! That we have lost Her , who paid all the obedient Duties of a Wife , so rare in Royal Consorts , who , in a less Coparcenry than Hers , are tempted to bear no Equal , at least to acknowledge no Superiour . Lost Her , who was a Mistriss Affable and Humble ; and who , if She had wanted Power , could have been Perswasive ; whom supreme Authority could not make Imperious to Her Servants : Who set Her Maidens an Example of Domestick Industry ; and Govern'd Her Family , as if that had been her Only Kingdom . Lost Her ! Who could Rule a Nation , and make Her Lord seem Absent to None , but to Her-self : Who could do Justice without Revenge , and shew Mercy without Weakness , and Reign in the Hearts of Her People . In a word , Judgment Enough ! To lose Her , wherein Her Quality has lost an Ornament , Her Sex a Glory , Her Nation a Blessing , and the World an Example . Good GOD ! Permit no other Judgment to fall upon us : Let Us the Priests , and You the People , Weep between the Porch and the Altar ; and let us say , Spare thy People O Lord , and give not thy Heritage to Reproach : Be jealous for thy Land , and pity thy People , Thy Distressed People . To Thee , O Father of Mercies , with the Son of thy Love , and the Spirit of Consolation , be ascrib'd the Kingdom , Power , and Glory , for Ever and Ever . Amen . Notes, typically marginal, from the original text Notes for div A47257-e120 Mal. 4.2 Luk. 23. ver . 47. ● Cor. 5. ver . 21. Pro. 21. ver . 21. Grot. in Loc. 2 King. 22. v. 2. Psal. 12. v. 20. Eccl. 12. ver . 7. Heb. 9. v. 27. Is. 53.8 . Eccl. 7. ver . 2. Ps. 34. ver . 19 2 Pet. 2. ver . 8. Ps. 119. v. 136.158 . Pro. 14. ver . 34. Jer. 5.9 . 2 Cron. 32.25 , 26. 2 Cron. 34.24 . lb. 27 , 28. 2 Cron. 36.17 . Sim. Dunel . sub an . 957. Allredus de vit . & Mirac . Ed. confess . Cron. Joh. Brompton . sub Anno. M LX VI. Henr. de Knighton de Event . Ang. Cap. 14. K. Edw. VI. Ecl. 12. ver . 5. Deu. 34. ver . 8. 1 Sam. 25.1 . Jer. 22.10 . Zech. 12 ver . 11. Job . 27. ver . 15. Psal. 74. ver . 66. Jer. 16. ver . 5. 〈…〉 H●st . W●nt . A●g . 〈…〉 p 2●● . Sueton. in Vit. Ner. Cap. ●8 . Idem in Vit. Calig . Cap. 31. Gen. 18. ver . 32. 2 Kin. 2. ver . 12. Gen. 19. ver . 22. Ex. 32. ver . 9. Eze. 14. ver . 14. 2 Sam. 24. Joel . 2. ver . 15. Gen. 28. ver . 17. 
A47258	----	Some remarks on the life, death, and burial of Mr. Henry Cornish, B.D., an eminent dissenting teacher who died on Sunday, Dec. 18, and was interr'd on Thursday, Dec. 22, 1698, in the church of Bisiter in the county of Oxford as received in a letter from a friend. Kennett, White, 1660-1728. 1699 Approx. 30 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A47258 Wing K304 ESTC R3388 13672811 ocm 13672811 101189 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47258) Transcribed from: (Early English Books Online ; image set 101189) Images scanned from microfilm: (Early English books, 1641-1700 ; 792:14) Some remarks on the life, death, and burial of Mr. Henry Cornish, B.D., an eminent dissenting teacher who died on Sunday, Dec. 18, and was interr'd on Thursday, Dec. 22, 1698, in the church of Bisiter in the county of Oxford as received in a letter from a friend. Kennett, White, 1660-1728. 15 p. Printed for John Nutt ..., London : 1699. Written by White Kennett. Cf. DNB. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Cornish, Henry, d. 1698. Funeral sermons. Sermons, English -- 17th century. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion SOME REMARKS ON THE Life , Death , and Burial OF M r. Henry Cornish , B.D. An Eminent DISSENTING TEACHER : Who died on Sunday , Dec. 18. And was interr'd on Thursday , Dec. 22. 1698. IN THE Church of BISITER in the County of OXFORD . As Received in a LETTER from a Friend . LONDON , Printed for John Nutt near Stationers-Hall , 1699. SIR , ON Sunday last in the Evening died old Mr. Henry Cornish , a chief Teacher in the Meeting of Dissenters at Bisiter . The next Morning one of those Brethren came to the Vicar , to desire the Use of his Pulpit for a Funeral Sermon , to be preacht either by Dr. W — of Oxford , or Mr. O — Rector of D — in the County of Bucks . The Vicar , as I hear , made a kind and prudent Answer ; that his Pulpit should be at the Service of any Regular Church-Divine , and especially of Dr. W — on whose Character and Station he could safely depend upon that occasion ; whether they declin'd to ask the Doctor , or whether he decently wav'd the Office , I cannot tell . The Funeral was on Thursday after Noon ; a Grave was op'ned in the South-Isle of the Church , near the place where Mr. Troughton , a considerable Teacher of that Party , had been interr'd in the Year 1681. The Appearance was as great as Affection and Curiosity could make it . The Pall was held up by six Teachers of the Separation , with all other Ceremonies which remain indifferent . The Corps was receiv'd at the Church-Gate , by the Minister in his Surplice , with the Form by the Liturgy prescrib'd . The Preacher select Mr. O. took his Text from Rev. 14. 13. And I heard a Voice from Heaven , saying unto me , write , Blessed are the Dead which die in the Lord from henceforth ; yea , saith the Spirit , that they may rest from their Labours , and their Works do follow them . For near two hours Discourse , he betrayed nothing of the particular Occasion , unless ( as some think ) in Tone and familiar Expressions . He then fell upon the Subject of our Deceased Brother , and spoke to this effect And now into the Possession of that Perfection of Blessedness , which I have been describing , I do not only hope , as I would of every common Christian , but I do confidently believe this Reverend good old Man is entred , the solemnizing whose Funeral is the Occasion of our present Meeting together . I , for my part , cannot say so much of Him , as his Character deserves ; my Acquaintance with him having been once interrupted for many Years ; but yet I cannot omit saying something of him . When I began my Acquaintance with him , he seem'd an ancient Man ; but , by his Temperance and wary Life , and his peaceable Disposition , he had extended his Life to half the Age of Man farther , it being thirty Years since I first knew him . What I always observ'd in him , as peculiar to his Temper , was a great Goodness and Benignity of Mind , a great Humility to the lowest and the least of People , a cordial and sincere Friendship , and a readiness to do all the Good he could , to all Men , not only of his own but of other Perswasions . For he did not think that a difference in things not Fundamental and Circumstantial , ought to alienate the Affections of Christians from one another , where there was a good Agreement as to the main Doctrines and Substantials of Religion . He was always therefore of a healing Spirit , and by that means kept himself free from those Heats and Passions , which are the Blemishes of overmuch Zeal in all Parties . He loved not a disputative and wrangling Divinity , but only that which express'd the Life and Power of Religion , and which tended to make good and heavenly-minded Men. He was of that extraordinary Modesty and Self-abasement , as often to give the preference to the Performances of younger Men , before his own grey-headed Knowledge and Experience . Yet how earnest he was in the great Work of promoting Men's Eternal Welfare , his unwearied diligence and Perseverance in the Ministry was a sufficient Testimony . Ae was very affectionate in praying , not only for others , but with others , as I my self have often heard him in a private , but a very honourable , Family . Much more may be said of Him , but this I could not forbear saying , though I know not what Reflections may be made upon it . Common Justice , and my Gratitude to his Memory , demanded thus much of me . For I must confess he has been a Friend , and a Patron , and a kind of Father to me . It was from him I received my Instructions when I first entred upon my Ministerial Office — You , young Men , must not hope to reach to the Age of this Holy Man of God — I do not , perhaps , remember all the Character , nor can I so far pretend to have repeated the very Words ; but I am confident it was to this Sense , and in most of these Expressions : I may have omitted somewhat , but , to my knowledge , have invented nothing . It rais'd my Indignation , I must own , to hear this Harangue upon a profess'd Maintainer of Division and Schism : To hear it delivered in that very Church from which He had detain'd so many ignorant People : To have it spoke in Triumph over the Head of the Parochial Minister , a diligent and sober Man : To proclaim it with as much Noise and Assurance as Lungs and Liberty could take ; and all this by a benefic'd Church-Divine , without distinguishing between his Charity and his Judgment ; without a Word of Exhortation to Unity and Peace ; without so much as wishing those People to come more frequently to that Holy Place , where they were now assembled , and where their late beloved Teacher chose to lie at Rest. Nothing but Applause of the Person , and then a silent Consent to the Merits of the Cause . This , no doubt , was a more than common Joy and Insult to that Party ; and might be apt to strike some damp upon the regular and well-affected Members of the Church ; since one of their own reputed Ministers could make Conformity and Separation such indifferent Things ; and pronounce the Man Blessed , who had been the Voice and the Soul of the Schism in that Town . To give you , Sir , my own Thoughts , I am really as much against a persecuting Spirit , as any of those Men , whose Interest or Coldness it is to be , for what they call Moderation . I can freely converse , and exchange any Offices of Humanity with a well-meaning Dissenter , of what Name soever . I am as much by Temper , and by Conscience against Rudeness and Railing on the one hand , as against fawning and Flattery on the other . Especially , I would have all Justice and all Charity shewn unto the Dead of all Perswasions . For I believe there be some laudable Qualities in Men of the most desperate Sects and Factions . Goodness of Nature can sometimes break through ill Principles ; and the signal Virtues of Morality , seem in some well disposed People to atone for their Mistakes in Religion . Even the Pharisees had a Right to be commended for some punctual Observances of Charity and Justice : Nay , the most deplorable Hereticks in the Christian Church , were none of them so lost to God and Goodness , but that they said and did some things Praise-worthy , and of good Report . And therefore I am by no means angry , that this grave ancient Man was publickly treated with so much Respect and Honour . The Funeral Orations were always heard with some allowance to Grief and Affection : And Sermons , on the like occasion , ought to be interpreted with Candour and Concession ; especially , when He who performs that last Office , lies under particular Obligations to the Party deceased . As it was in this Case ; where the Speaker is said to be possess'd of a very plentiful Benefice , chiefly by the Interest and Recommendation of Mr. Cornish , in whose Opinion He was a moderate and peaceable Man : And therefore He did well to intimate his great Engagements to Him ; and to call Him expresly his Father , his Friend , and his Patron . This was ingenuous and proper ; but then He should have temper'd his Gratitude with Discretion and Truth . He should first have considered his own Character , which was , by no means , to be an Advocate for Indifference in Communion , nor cowardly to betray that Altar , to the Service whereof He had been legally ordain'd . He should have consider'd the Place , wherein he stood upon Courtesie and Sufferance , and should in good manners have said nothing offensive to the Person , by whose leave He came there . He should have considered , that the greatest part of the Audience were already prejudiced against the Church , and the ordinary means of Salvation in it ; and to be now taught to have Men's Persons in greater Admiration , would but seal up the Obstinate , and confirm them in the Error of their ways . He should too have considered , that in the mixt Multitude , there were some regular and conscientious Members of the Church of England , who must needs be offended to hear their Church , in effect , delivered up by a professing Disciple of it : And to find a Leader of misguided Separatists to be , as it were , Sainted in that Place , where Unity and Conformity are yet established by Law. And , above all , He should have considered , how he can answer it to God or Man , to countenance Disorders and Divisions , to Daub with untemper''d Mortar , to speak smooth things , and to prophesie Deceits ; however the People may love to have it so . Most certainly , the Preacher , on this solemn Occasion , had been more true to the Rights of his own Function , if He had took this fair Opportunity , first to commemorate the great Charity of the Church of England , which , like a natural and indulgent Mother , has always open Arms to receive even her Froward and Rebellious Sons . And tho' , like the other true Parent , she had rather have the Living Child than the Dead ; yet in pity she allows her Offices of Christian Burial , to those who despise her other Ordinances : Why should not this Tenderness and Compassion of Hers , work upon the hearts of the Disobedient ? Why should it not make them sensible , there be some returns due of silial Respect and Love , for her Bowels of Affection to them ? Did she imitate the dire Severities of the Church of Rome : Did she curse and exclude from Salvation all that forsook the Pale of her Communion : Did she cast out their Bodies to the Fowls of the Air , or rake into their Graves , and condemn their very Bones to be burnt ; as is known to be the frequent Practice abroad . Why then , these unmerciful Doings might well create Aversion and Abhorrence in All that differ'd from Hor ! But when she patiently waits their Submission , while they live ; and affords them the last Offices of Piety , when they come to die , this sure might win upon all ingenuous Spirits , to oblige Her with Conformity and Obedience in all reasonable Service . He might then have took an Opportunity to infer , that our dissenting Brethren do not die so much out of Charity with the Church , as is commonly imputed to them . When there has been any variance between Friends or Relations , if the deceasing Party bequeath a Legacy to Him or Her that survives : This is justly thought a Sign and Seal of Reconciliation and and perfect Love. Why do we not in this Case make the same reasonable Inference ? We see those Brethren live many Years as Strangers and Aliens to the Church ; yet when they come to depart out of this World , they leave their Bodies as a Legacy to be there deposited in Peace . Tho' , by strength of Prejudice , and force of ill Example , they chose to serve God in a common and unhallowed Barn , rather than in the Place solemnly devoted to be his House of Prayer : Yet on Death-bed Thoughts , they cannot will their Bodies to be committed to the Threshing-Floor ; but make it their last Option to be buried with their forefathers , and let their Sepulchres at least be on the good old Consecrated Ground . We ought to put the kindest Sense on this their dying Disposition . We know it was a prevailing Error in the Primitive Church , for the Novices and Catechumens in the Faith , to defer their being baptiz'd to the very Point of Death ; upon a false Conceit that every Sin committed after Baptism would be mortal ; and , upon a charitable Surmise , that just dying in the Communion of the Church would absolve them from all the Errors of their past course of Life . Who knows , but the better sort of Dissenters have these Scruples on them ? That if they should be too soon admitted into the Bosom of the Church , they could by no means live up to the Rules and Orders of it ; and so , by being unworthy Members , should be the greater Sinners : Whereas delaying their admission to the last , they may possibly suppose , that such a final Action determines their Salvation ; and to be buried in the Church , is a sufficient Atonement for long Absence from it . Charity thinketh no Evil. Then He might have took occasion to perswade the Brethren there preseut , that they would be as well affected in their Life and Health , as they generally come to be in their last Sickness , and Point of Death ; i. e. to bring their Bodies to the Church , while their Souls are yet in them . For Souls and Bodies united , might be offer'd as a more acceptable and well-pleasing Sacrifice to Christ , and his Spouse , the Church ; more acceptable , than the bare Carcass , and the Refuse of Mortality . Why should they desire to be interr'd within the Precincts of the Church ? Unless they naturally think it their own last Home , and their proper Place . Would any of Us request , that our dead Bodies should be carried into an Enemy's Country , rather than be laid up in our Native Land ? It must argue some Affection to that Spot of Earth , where we resolve to lay down our mortal Man , and mix our common Dust. Many of the good Old Christians , in the Times of Persecution , when they had fix'd upon their Place of Sepulture , in Rocks , suppose , or Dens , or Caves of the Earth ; when they had fix'd , I say , upon the Pla●● ; they used often to visit it , to retire to it , to spend hours of Devotion at it , to put them in mind of Mortality , and prepare themselves to depart in Peace . It could be no Superstition in our Dissenting Friends , to use the like preparatory Methods of Holy Dying ; I mean frequently to visit the Sacred Place allotted for their Burial , and there exercise themselves to that Godliness which will be profitable for them . He might further have thought fit to encourage those Brethren , not to forsake the assembling themselves together in that Holy Place , where the Mournful Occasion had now brought them . For they might perceive , there was no such harm in the Church , or the Service of it . The Ground was not polluted with Idolatrous Worship ; if it had , their Reverend Teacher would not have desir'd to find there an Ark of Rest for his Earthly Tabernacle . The Surplice , and the Liturgy , were no such abominable Things ; for they had now seen them innocently us'd in the Conduct of their good Old Pastor to the Grave : Nay , and they had seen six of their Living Teachers walking after them bare-headed , with as much Decency and Respect , as good Manners , and good Conscience could advise . What false Spies are they , who have brought this Evil Report upon the Church , as if it were hideous and intolerable , and would eat up the Inhabitants ? We see no such thing : The Ceremonies are few and inoffensive : The Prayers are devout , and pathetically good : The Sermons are practical and plain . The People seem generally sincere and without Hypocrisie . Let us dwell with them together in Unity . I was glad when they said unto me , we will go into the House of the Lord. Our Feet shall stand in thy Gates , O Jerusalem . And when He had come to speak more expresly of the Person and Character of the Dead , He should have made a fair and ingenuous Apology for those Strokes of Life and Conversation , which some People had objected , as Blots and Blemishes to Him. He might have plausibly said ; that his being cast into those Ways of Separation , seem'd not so much his Choice , and his Judgment , as his Birth , and his Breeding , and his Engagements in the World : For that He was born of Puritanical Paients , and taught from a Child to censure , and condemn , what He could not understand : That with these Prejudices , He was admitted in Oxford under the Government of a noted Admirer of that way ; and being there imploy'd in a servile Office , He was the more oblig'd to let his Conscience be at the Command of his Superiors : That he took Orders at a fatal Juncture , when it was Popularity and Gain to preach down the King and the Church : That his Zeal in this Cause had recommended Him to the Parliament , so call'd , who sent him back with other chosen Brethren to preach up Reformation in Oxford : And , for his Pains there taken , did soon reward Him with a Canonry in Christ-Church , one of the best Preferments in England , which the Iniquity of those Times had left capable to be enjoy'd . That these Obligations were enough to contract Him to that Cause , by which he got his Wealth and Honour ; whereas the Church had offered little or nothing to retain him at first , or to bring him back again . For when He was forc'd to leave his own ( i. e. Another's ) Place in the College , He saw afterward no I emptation to conform . He fell under the near Influence of a Gentleman , who encourag'd and supported his Nonconformity ; and made him perhaps dream of the Glorious Times of Restitution . In the mean time , He was drove on the Necessities of teaching in Separate Congregations ; which Course of Life put him upon some Troubles and Afflictions , that might incense Humane Nature , and provoke Him to be more dis-affected to the Church , by which He seem'd to have suffer'd much , and to have lost All. But herein He purchas'd , what really deserves to be call'd a good Report : For notwithstanding these many Disadvantages of Education and Interest , and Resentment ; yet , after All , He was no Bigot , no violent Angry Man : He had really a Meekness of Disposition , that kept him much from Wrangles and Disputes : He had a Goodness of Nature , that inclin'd Him to a fair Correspondence with some Church-Divines ; and it seem'd his peculiar Frame of Spirit to be reserv'd and inoffensive . In the short Discourses , which I know to have been held with Him , like a Wise and Good Man , He took only the defensive part . He never , in my hearing , rail'd at , or run down the Constitution of the Church ; but pleaded calmly for Moderation , and Liberty of Conscience , and bearing with One Another . He would often chuse to make , as it were , some Apology for keeping up a separate Meeting in Opposition to the Church . He would say , He was brought thither by the Invitation and Importunity of such , as He thought good People . That it was not his Intention to keep them altogether from the Church ; but should sometimes set them the Example of going thither himself . And He did at first resolve to begin , and end , his Publick Exercises at such hours , as should not interfere with the Solemn Service of the Church ; but dismiss them from one place , to attend at the other . He seem'd to desire no better Character , than what had been truly given of his Predecessor in that Town , Mr. John Troughton . He was not of so busie , turbulent , and furious a Spirit , as Those of his Perswasion commonly are ; but very moderate . And although he often preached , as Occasions offered themselves , in prohibited Assemblies ; yet He did not make it his business , by employing all the little Tricks and Artifices , too frequently practised by other hot-headed Zealots of his Fraternity , viz. by vilifying and railing at the Established Ordinances of the Church , libelling the conformable Ministry , by keeping their Meetings at that very time when the Services and Administrations of the Church are regularly performing , &c. He did not , I say , by these , and such like most unwarrantable Contrivances , endeavour to withdraw weaker Persons from the sacred Bosom of the Church , in order to fix and herd them in associated defying Conventicles . He was respected by , and maintain'd an amicable Correspondence with some of the Conformable Clergy , because of his great Knowledge and Moderation . Mr. John Troughton had this good Character given Him by a Writer , that had not the Custom of flattering that Party ; nor used He to speak better of Persons , than they commonly deserv'd . And truly such , in most respects , Mr. Henry Cornish seem'd to be , peaceable and quietly dispos'd . He was known to have valued himself on this Happiness , that he had receiv'd Holy Orders from a Bishop of the Church of England ; and therefore could not be thought an Intruder into the Ministerial Office. I remember He has , upon several Occasions , call'd himself , and wrote himself , Episcopally Ordain'd ; and , under that Character , would distinguish himself from other ordinary Dissenting Teachers . He married one of his Daughters to a Conforming Divine , and used his Interest to possess Him of a better Benefice , under the Conditions of Subscription and Declaration which the Laws requir'd . He has , in private Conversation , told the Minister of the Place , that though he hop'd to continue preaching to his Congregation for his own Life ; yet he thought to perswade them All after his Death , to let fall the separate Meeting , and come unanimously to the Church : Which , I hope , the honest Man sincerely meant . For when the Minister afterward charg'd him with this Promise , and seem'd to fear the breach of it ; because He had taken in a young Assistant to carry on the same Work , and to keep up the same Assemblies of Opposition . The old Gentleman excus'd the Matter , and declar'd , that the said young Person was sent for without his Orders and Advice , and fetcht up from another part of the Land , before He consented to it . Now if these Instances of his Charity and Condescension had been faithfully related by the Funeral Preacher , He had done more Justice and more Honour to the Memory of his Friend and Patron . God forbid that He should have rudely rak'd into his Ashes , for Faults and Reflexions on them : He should rather again vindicate Him from any Matters of Fact , or Fame , that had been objected against Him. That , from his Youth , He was blown up with that unhappy Ferment of Innovation , that quickly ruin'd a once Glorious Church and State : This might be imputed to that want of Age and Experience , that drew him away , before He could distinguish between Good and Evil. That He left Oxford , when it was garrison'd for His Majesty , and join'd himself with those that were in Rebellion : This might be ascrib'd to the impetuous Tide and Tumult of those Unhappy Times . That He was remanded to the same University to preach the Scholars into Obedience to the Usurping Powers : This might be resolv'd into the same Cause , the Running Stream , and the Madness of that Age. That He took the Dignity , from whence the great Dr. Sanderson was , for Orthodoxy and Loyalty , ejected ; and so was said to eat the Bread of one of the profoundest Scholars , and most Pious Divines in this Nation : This too might be a little excus'd from the innate Principles of Self-Love and Preservation . That he was even in those Times ridicul'd and made contemptible for a Puling Saint , and Sneaking Hypocrite , in Drollery and Rhimes , entitled , Zeal over-heated : Or , A Relation of a Lamentable Fire in a Religious Brother's Shop , where Holy Cornish teached , &c. This might be the Common Genius of Poetry and Profaneness . That He afterward put himself into a very swimming Humour , and scarce knew whether to dissent , or to conform : This might be his comprehensive Charity , and Latitude of Love. That his own old Friends have been heard to complain , that He was too cold and silent , that He had wrote nothing for the Cause : This might arise from his Modesty and Distrust of his own Talents ; or perhaps from a better Sense , that such controversial Writings had only inflam'd the World , and turn'd away the Spirit of Religion . That He was reported to have little or no Learning , and that some of his Letters are said to remain a Testimony of his writing what was scarcely Sense and not English : This sure must have been the Imperfection of his declining Years , when he had outliv'd the sight of his Eyes , when in his Sermons and Epistles he was forced to use the Pen of his Maid-Servant ; and when perhaps ( as a notable old Professor said ) He had forgot more than others ever learn'd . Stories and scurrilous Reflexions are not so much the Talent of Men of our Communion . Integrity and Truth need nothing but themselves , to support themselves . Far be it from Us , to invent Libels and Slanders even against our greatest Adversaries , much less against Him , who at some Times , and in some Things , profest to be our Friend . There is indeed a late Historian , who wrote for no Interest , and has therefore among some Persons gain'd the Reputation of a plain and undissembling Teller of Truth , One that really knew as much of Modern Things and Men , as any one Writer of this Age and Nation . This Historian , I say , made bold to draw up and publish the Character of Mr. Cornish , while He liv'd ; which was the more ingenuously done , that He might have pleaded his own Cause , and vindicated himself from any false Aspersions . Perhaps , Sir , in your Retirement , you have not the Book by you ; and therefore I'llcite you the Words at large . But I beg your Pardon ; I would be only the Transcriber , and leave the Truth and Propriety of it to your better Enquiries , and to the Credit of the Author . An. Dom. 1649. About the same time , when the two last Persons were created ( i. e. John Wilkins and Henry Langley ) it was granted to Henry Cornish , Batchelor of Divinity , and Canon of Christ-Church , that He , if he please , might be actually created Doctor of Divinity ; but he refused it , and was not . This Person , who was Son of Will. Cornish of Ditchet in Somersetshire , was originally a poor Scholar of New-Inn , and an Assistant to the Butler there to put on ( or enter Battles ) in the Buttery-Book : And as he had been Puritanically educated at home , so more under Dr. Rogers Principal of the same Inn. Afterwards He took the Degrees in Arts , and became a puling Preacher , left Oxon when it was garrison'd for His Majesty , preached among the Godly Party , and was appointed by the Parliament , with Langley before-mention'd , Corbet , Cheynell , &c. to preach the Scholars into Obedience to the then Powers : For which his Service , He was made Canon of Christ-Church , in the Place of Dr. Robert Sanderson ejected . After His Majesty's Restauration , He was remov'd , and preached in those Parts as a Nonconformist , till the Five Mile Act was made ; and then retiring to Stenton Harcourt in Oxfordshire , where He was patroniz'd by Sir Philip Harcourt , a Favourer of such like Persons ( as having been educated in their Principles by one of the Parliament-Generals , named Sir William Waller , who had married his Mother . ) He lived , and carried on the Trade there for many Years , and took all Occasions elsewhere to preach , when the Indulgences for tender Consciences were granted ; and did sometimes ( after K. William III. came to the Crown ) preach in an antiquated Dancing-School just without the North-Gate of Oxon : To which Place many People did usually resort . Afterwards this Meeting was translated to a House in St. Ebbe's Parish , where it now ( 1691. ) continueth , and is chiefly carried on by a certain Person , who had received some Education in Cambridge , &c. In the Year 1690. Mr. Cornish left Stanton-Harcourt , and translated himself to a Market-Town in Oxfordshire , called Bisiter , where He now holds forth . So that He who had been a Licensed Preacher by the Blessed Parliament , as it was by the Brethren , so call'd ▪ and had been Canon of Christ-Church , and much respected by those of his Perswasion , while He lived in Oxon , for a Godly Man , doth now in his Old Age , being now about 80 Years old , preach in a Barn in the said Town of Bisiter , for Profit-sake , to silly Women , and other obstinate People ; such is the poor Spirit of the Person . I have , Sir , already intimated , that it shall be none of my business to justifie , or refute this Character , which stood upon Publick Record , for several Years , before the Reverend Man here describ'd did depart this World. I have no more to add , but my Prayers , and a desire of Yours , that while there seems so fair a Prospect of Universal Peace Abroad , God would bless Us with Unity and Concord here at Home , and grant Us All to be first Honest , and Prudent , and then Religious : And I verily believe , that Men , so qualified , could never desert or betray the Excellent Communion of the Church of England . Your most Humble Servant . Decemb. 23. 1698. FINIS . Notes, typically marginal, from the original text Notes for div A47258-e170 Athen. Oxon. Vol. 2. P. 512. By Tho. Weaver . Printed 1654. Athen. Oxon. Vol ● . P. 771. 
A47297	----	A funeral sermon for the Right Honourable, the Lady Frances Digby, who deceased at Coles-Hall in Warwickshire, on the 29th of September, 1684 by John Kettlewell ... Kettlewell, John, 1653-1695. 1684 Approx. 50 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A47297 Wing K368 ESTC R657 12952544 ocm 12952544 95988 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47297) Transcribed from: (Early English Books Online ; image set 95988) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:35) A funeral sermon for the Right Honourable, the Lady Frances Digby, who deceased at Coles-Hall in Warwickshire, on the 29th of September, 1684 by John Kettlewell ... Kettlewell, John, 1653-1695. [6], 33 p. Printed for Robert Kettlewell, London : 1684. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Digby of Geashill, Francis Noel Digby, -- Baroness, 1660 or 61-1684. Funeral sermons. Sermons, English -- 17th century. 2004-05 TCP Assigned for keying and markup 2004-05 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Mona Logarbo Sampled and proofread 2004-06 Mona Logarbo Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A Funeral Sermon FOR THE RIGHT HONOURABLE , THE Lady Frances Digby , Who Deceased At Coles-Hall in Warwickshire , on the 29th of September , 1684. BY JOHN KETTLEWELL , Vicar of Coles-Hill in Warwickshire . LONDON , Printed for Robert Kettlewell at the Hand and Scepter over against St. Dunstans Church in Fleetstreet . MDCLXXXIV . TO THE RIGHT HONOURABLE , Simon Lord Digby , BARON DIGBY Of GEASHILL . My Lord , IN compliance with Your Lordships Desire , I here present You with this faint Portraicture of your Dear , and Excellent Lady . Those rare Virtues , that endow'd her Noble Soul , had mightily endear'd her Person , and will always embalm her Memory , among those that knew her . But as they rendred her a Blessing to this , so they prepared her for the Converse of Angels , and Blessed Spirits in a better Place : And to compleat all his other Mercies , God has Crown'd all his Graces in her , which were ripe for Glory , by taking her to be Happy with himself . Had he lent us the Blessing for a longer Time , her Life would have been most truly instructing , and had the daily use and benefit of a Sermon . But since it has pleased him to take away the Original , 't is pity the World should want the Copy too , and lose the Benefit of her Example . Your Lordship has already reaped much Profit , and is still in hope to receive more , by reflecting on it Your self : And You trust it may bring a like Advantage , and serve to kindle and cherish like Inclinations , in the Hearts of many others also . I am sure it is very fit for General use , and will do good to all that hear of it , if they are not wanting to themselves . For she was a very lively Draught of many excellent Virtues ; and they must either be perfectly Good , ( as none are in this World ) or extremely bad Souls , who cannot improve by being set in the Light of such Patterns . One main Hindrance of this good Effect , my Lord , is the suspicion of Flattery and Insincerity in these Discourses , as if in them Men were not careful of strict Truth , and sought not so much what may be truly said , as what may set off their Subject . I cannot promise this Relation any Security from such Censures , since the truest , and most faithful Accounts in this kind , cannot always avoid them . But I have this Testimony in my self , That in the Description I have given of this excellent Person , I have spoken nothing to deserve them . I have represented her as most exemplary , and imitable , in Modesty , and Sincerity ; and I am sure I have had a great Concern upon me , not to lose either in Discoursing of her . I know there is not only Sincerity , but Care too required in every one , who will take upon him to be a Reporter : And this I have held my Eye upon , in all the Parts of her Character . I freely confess to Your Lordship , my Aim has been to speak too little , for fear of saying too much ; and that I have designedly used wariness in several Expressions , lest venturing to the utmost Bounds of Truth , I might happen to step beyond them . And whatever Judgment they may pass , who knew little of her , I have this to satisfie my self , and the World too , that they who knew her best , and especially Your Lordship , will say this is not only a True , but a Modest Character . I heartily wish , my Lord , this Draught of Your Dear Lady , were fitter than it is , to serve Your Lordships Ends , of rendring her Example useful to the World , and doing Honour to her Memory . I hope , thro' the Grace of God , and Your Piety and discreet Care , that the Representation of her Virtues will not renew Your Grief , which shews her to be set above it . For it would trouble me to think I have sent a Companion into Your Retirements , to minister to Sadness and dejected Thoughts , and render this Service , which is perform'd with willingness , uneasie in the Remembrance of it , to , My Good Lord , Your Lordships most Affectionate , Humble Servant , John Kettlewell . From your Lordships house near Coleshill , Oct. 23. 1684. A FUNERAL SERMON For the Right Honourable , The Lady FRANCES DIGBY , Preached Oct. 5. 1684. at Coles-Hill in Warwickshire , On Prov. XIV . 32. — But the Righteous hath Hope in his Death . THese words describe the different State of Good and bad men , and shew how happy the one , and how wretched the other are , when some great Affliction , especially when Death seizes them . In the Time of Health and Prosperity , the Wicked often seem the happiest Persons ; they injoy so much of the Bounty of Providence , as if God were pleased with them ; which puffs them up with a conceit of their own Happiness , and makes others envy them . But when any great Distress , especially when Death comes , that always makes the Discrimination . Transgressors then are in a most deplorable State , and most destitute of Comforts when they most need them . But the Righteous have a good Support , and begin those Joys , which will never end , or be diminished . The faster they are flying from the World , the nearer they approach to Almighty God : When their Condition seems at the worst , 't is really almost at the best ; for then they are upheld by a chearful Hope , and are presently to be instated in the joyful Possession of an everlasting Kingdom . The Wicked is driven away in his Wickedness : i. e. When great Distress , especially when Death comes , he can promise nothing to himself , but is driven from all his Hopes by the Conscience of his own Wickedness , which bids him still expect more , and greater Miseries : But the Righteous knows he shall be a Gainer by it , and has hope in his Death . This difference is not always true in Point of Fact , as if good Men alwaies left the World with a quiet Mind and comfortable Hope , and ill men in Horror and Astonishment . Thus indeed it often is . For the Righteous ordinarily die in Peace , and that is enough to verifie the Text , which is a Proverbial Speech : For Proverbs do not express a Rule that never alters , but that doth not alter ordinarily , in the usual Observation and Course of things . And the Wicked oftentimes are full of Fears , especially when they have been guilty of Gross and Crying Sins , which are more apt to strike Terror upon the Conscience . But tho' in the Case of good men this do generally fall out , and in the Case of bad men very frequently , yet in neither of them is it constant ▪ For some Righteous Souls are misled in judging of themselves by Scrupulous Principles ; or are full of melancholly , which is a timorous Passion , and betrays them to unrreasonable Fears : And they , it may be , dye with troubled , and terrified Consciences . And many of the Wicked are possessed with a presumptuous belief of Gods Goodness ; or are full of Pride and Self-Flattery , and , by mincing and hiding their own Faults , and unreasonably magnifying every little Performance and Attainment , think too well of themselves : And they dye swoln big with hopes , and vain Confidences . So that in Fact , tho' it be ordinarily , yet sometimes it is not true , that good men have Hope in their Death , and ill men want it . But tho' it be not always true in Point of Fact , yet it always is in the Ground and Reason of it . A wicked Liver has always Cause to be dismay'd , tho' he will not believe it till he feels it . And a Righteous man has always Cause of hope in Death , if he has but the understanding to discern it . And whether he see it or no , he shall be sure to find the Benefit , and be a Gainer by it . And in this Sense the Words admit of no exception , that when the Wicked wants , the Righteous has hope in his Death , i. e. he has most just Reason so to do . In discoursing upon these Words , I shall shew , 1. Who the Righteous man is , to whom this Priviledge belongs . 2. What are his hopes , that make Death a desirable thing to him , which to others is the King of Terrors . 3. Apply this , to allay our Grief and Sorrow on the Death of Friends . 1. I shall shew who the Righteous man is , to whom this Priviledge belongs . And that is every man , who has lead a good Life , and has not allow'd himself in any known Sins , but had a regard to all Gods Commandments . He is one that has led a Godly Life . This is the true Test to descry who are Righteous , which we are to judge of , not from some Religious heats , or transient Convictions , or good wishes ; but from the Tenor of a Pious Practice . He that doth good , saith St. John , is of God , 3 Joh. 11. and again , let no man deceive you in this Point ; for he that doth Righteousness is Righteous , even as he is Righteous . 1 Jo. 3. 7. And it is the only sure Ground of Hope for dying Persons . He must have lived Holily , who would dye happily , for it is nothing else but an holy Life that can make happy . That is the only sure Preparation for Death , since it is the main thing to be inquired of after Death ; for then men shall all be judged according to their Works . Rev. 20. 13. In one Case , 't is true , good Purposes will make happy , tho' a man has never practised them . And that is in the Case of such dying Penitents , as God sees have both Sincerity and Strength enough of Godly purpopose , and by means thereof would certainly Practise well if they had but Time. But as for these , they are so very few , that they seem not to be of any great account in the Description of the Righteous . Conversion , in the ordinary course , goes on by steps ; Gods Grace is infused , and our wicked Lusts are mortified by degrees ; and without an unwonted , and extraordinary Grace , ( which no man must expect , and least of all they who have slighted all Gods Gracious offers to the very last , ) it is not to be begun and finished in the last Moments . The Righteous ordinarily , are only such , as have done Righteousness in their Lives ; and among all the numerous Attempters , 't is hard to find those , who can succeed and become Righteous , by forming good Resolutions upon their Death-beds . And as for those who do then become such , it is more than they can know themselves . For no man that is only beginning to resolve well , can know the strength and efficacy of his own Resolutions , till he comes to try and Practise them : And till he knows that , tho' he may have the Safety , yet he can not have the Comfort and the hopes of a Righteous man. Bare purposes , rarely give Safety , but never Comfort to a dying Person ; so that the Hopes of the Righteous must not rest on them alone , but have something else , viz. a well led Life , to bottom on . And this Life must have been uniform in all Duties , when a man has not allow'd himself in any known Sins , but has had a Regard to all Gods Commandments . Some parcel out the Law of God , and think to be Righteous for performing some particular things . This some of the Jewish Doctors made very easie , declaring that a man might be Righteous by observing any one Commandment which he pleased . For these are some of their Rules . * Qui dat operam Praecepto , liber est a Praecepto . He that exercises himself in any one Precept , for that time is freed from minding any other . And again , whosoever shall perform any one of the 613. Precepts of the Law ( for so many they are according to their reckoning ) without any worldly respect , for Love of the Precept , shall inherit thereby Everlasting Life . But when they would be more secure , and act more commendably , they would not content themselves with any of the Precepts indifferently , but make a choice , according to the estimation which they thought God himself had of them . For they fancied , that he did not rate all his Laws equally , but esteem'd some more than others : As the Lawyer plainly shew'd , when he desired to be satisfied which was the great Commandment of the Law , Mat. 22. 36. and the young man , when he ask'd what good thing he should do to have Eternal Life , i. e. of all the good things whereto Life is promised , whether was the Sabbath , or Sacrifices , or which other Precept best ; what was that good thing , which would most secure it , Mat. 19. 16. And fancying there were some such darling Precepts , they thought he was most sure to be acceptably Righteous , who had the good luck to hit upon that Command , which God most accounted of . And the like Opinions , tho' , God be thanked , not authorized by the common sayings of our Doctors , are most unhappily got into the Hopes , and Practice of too many among our selves ; nay , alas ! of the generality of Christians . For they too often think to pass for Righteous men , only on the score of some particular Observances , as being constant in Prayers , or Liberal in Alms , or zealous in Gods Cause , especially if that be in some notable instance , and perform'd with great hazards ; without having an Eye all this while to their whole Duty , and whilst at the same time they allow themselves in some known Sins . But whilst after this rate they mangle the Law of God , and parcel out their Duty , their thoughts of Righteousness are but a Dream , and all their hopes a vain Presumption . No Duties will save us when they are singled out from the rest , and stand alone ; but only when they are all in Conjunction . St. Paul instances in two , viz. Giving all he has to feed the Poor , and giving his Body to be burnt in Martyrdom , which will easily be allow'd to have preference before all others . But yet , says he , if these go by themselves , and have not Charity , which , as he describes it , v. 4. 5. &c. besides Alms , contains in it many other instances , it profits me nothing , 1 Cor. 13. 3. The Righteous man then , is one who has an eye to all Gods Laws , and whensoever he transgresses any , doth not allow himself in that breach , but rises again by Repentance . This is Righteousness in any Person . And without this , the Hopes in Death , which the Text mentions , will avail nothing . For many men are full of Hope , who have no just Cause for it ; and , on the contrary , others are afraid to Dye , who may justly meet Death with comfort . The melancholly of some , and the Sanguine Complexion of others , fill them with hopes and fears , which are not owing to the Reason of things , but only to their natural Tempers : So that to shew any man a dying Saint , that has Cause to rejoice in Death , it is not enough that he have Peace of mind , but also that he have just ground for it too . And thus having shewn who this righteous man is , to whom this Priviledge belongs : I proceed now , 2. To shew what are his Hopes , that make Death a desirable thing to him , which to others is the King of Terrors . Now this Hope is of the favour and friendship of Almighty God , and of all those Blessings which may be expected from it . What those Blessings are , was not so well known in old times , when God led men on by more dark , and indefinite expectations of the Future Happiness . But when Christ came , he * brought Life and immortality to Light , and has told us plainly , that at their Deaths , all Righteous men shall be translated to the unspeakable and eternal Joys of Heaven . And these are so great , that no heart can wish for more . For the blessings of that Place are so large , as to fill all our Capacities ; so pure , as not to have the least mixture of Sorrows ; so constant , as to admit of no abatements , or intermissions . We shall always desire , and always be satisfied ; and when we have injoy'd the most , we shall never be cloy'd , nor wearied with it . We shall live in Gods Presence , and share in his Likeness , and shine in his Glory , and have Fellowship with the Saviour of the World , and all the spotless Angels , and all the Glorified Saints and Godlike Persons , whose Society alone is enough to turn any Place into a Paradise . And all these we shall enjoy , without all fear of Misfortune , either theirs , or our own ; without all danger of displeasing them , or fear of losing them ; without seeing any thing , either to pity , or blame in them ; or any damps of Friendship , and intermission of Affection . In sum , we shall never see any ill , nor suffer it ; nor ever want any good thing , or , when we have it , fear to be deprived of it : But we shall be infinitely happy , and ever think our selves so , and continue in that State for evermore . This is that Eternal Life , which God promises , and whereto Death now conveys all Righteous Persons . And since it is the way to our injoyment of all this Bliss , it is no longer a Spoyler of our Joys , but a Step to them , and a thing to be desired by all Godly Souls . It is , indeed , like churlish Physick , very ungrateful in it self , tho' it may be most desireable in the effect . It brings a Dissolution of Nature , which strikes Horror , and that into the best men , who would desire not to Dye , if they could come at the happiness of the other Life without dying . And this St. Paul testifies of himself , confessing , that as for the way of receiving the Heavenly house , i. e. the glorified Body , he had rather be found alive , and have it superinduced by a translation ; than be stripp'd of this Body first by Death , and afterwards be cloath'd again . My wish , says he , is not to be uncloath'd , i. e. to put off this Body first , but to be cloathed upon by having the other superinduced , that mortality may not so truly be put off , as swallowed up of Life , 2 Cor. 5. 1. 4. But it is most incomparably advantageous in the Event . Tho' the way be hard and rugged , yet 't is short , and the Prize at the end is wonderfully Rich and Pleasant : So that every considerate man , who looks beyond Death , hath the greatest Reason to desire it . To them , as St. Paul says , it has quite lost its * Sting , and is become the truest Gain . Phil. 1. 21. All sense of what it takes away , is drown'd in the boundless apprehension of what it gives , and Death is swallowed up in victory . 1 Cor. 15. 54. It confers on them all their hearts can desire , and therefore , if they rightly consider it , ought not to be a matter of their Fear : It takes them from a Dunghill to a Throne , and invests them in all the Glory and Riches of an everlasting Kingdom . I come now 3. To apply this , to allay our Grief and Sorrow on the Death of Friends . I do not seek to suppress all Grief for a dying Friend ; for that is an impossible Task . Friendship is a close thing , and lies near to our Hearts ; so near , indeed , that a Friend is said , and that very justly , to be a Second self . And therefore to be insensible when a dear Friend is torn from us , is as impossible , as to have no sense when a Finger is rent off from our Hand , or our Heart is plucked out of our Bodies . Some Course Nature will have in spite of all Arguments , and no man can restrain it . Yea , and what is more , it is not fit he should do it , if he could . For some sorrowful concern is necessary to shew we are sensible of our Loss , and to evidence our Affection for the Person that is gone : As the Jews , when Jesus wept for Lazarus , cryed out Behold how he loved him . Jo. 11. 35. 36. The unconcernedness of the Living , seems a reflection upon the Dead , and argues they were not beloved while they lived , but that the World was weary of their Company , and even their pretended Friends very willing , if not glad , to be quit of them . And therefore it is reckon'd as a Part of Gods Judgment upon the Jews , that when they died , there should be no wailing for them . Ezek. 7. 11. But with this Grief for our own Loss in the departure of our Friends , we must at the same time shew our selves sensible who it is that has taken them , and that too for their own Gain , and that he still continues to us a thousand Blessings when he only calls back one . And therefore with Sorrow for them , we must be sure to joyn Submission to God ; to resign up our Wills to his , and be not only outwardly silent , but inwardly renconciled to what he has done ; and to be heartiful thankful , both for all the Kindnessess he shew'd our departed Friends , and for that vast Number of others he still continues to our selves . These things will not be perform'd as they ought , when Grief grows strong . Whilst it keeps within due bounds , such as suit with the Apprehensions and Hope of Christians , it is what Natural Affection will force from us , and what Religion allows : But when it becomes ungovernable and boisterous in Degrees , or obstinate in Continuance , it is in it self an ill thing , an irresistible Temptation . So that when we do grieve , we must be careful to keep back from all excess , and to do it with moderation . And to temper our Grief , which needs a most watchful care to govern and allay it upon these occasions ; among those many things that might be suggested , I shall only observe these two ; viz. That , when our Friends are truly Religious , 1. We have not the least pretence to be immoderate out of our Love to them , because it is incomparably their Gain . They are translated to a Place of Bliss , where they are infinitely joyful in their own minds , and from whence they would not be removed by any offers : So that we have no colour of Reason to be sad , but the highest Cause to congratulate upon their Accounts ; as the Primitive Christians of old , and we still do , for the Death of Saints and Martyrs , the Memorials of whose Death we celebrate with Festivals , as the Day of their Birth to an immortal Life . If we have a true and wise Love for our Friends , we shall not only be willing , but glad above all that God should Love them too . And then we must needs be thankful when he shews his Love , and takes them to those Joys , which are the end of all their Hope , and beyond which they can never wish for any more . 2. Nor have we any Reason to be immoderate in bemoaning our own Loss , because we shall go to the same Place , and meet again in time . Our own Loss , indeed , is the only thing that can trouble us , and when we do Grieve and Mourn , it is only in love to our selves . But this is no cause at all to be intemperate , or obstinate in Grief ; for it will all be made up again , if we will have a little Patience . They are gone to that Place , whither we all hope to come ; so that if we can stay a while , we shall injoy our Friends again . Their departure from the World , is but like mens taking of a Journey , not an utter Loss of Friends ▪ but only an absence from them for a small space . And when once that is past , the next meeting shall be in so great , and lasting Joy , as shall infinitely make amends for it . For then our Friends shall be stript of all Humane Frailties , and made absolute in all desirable Perfections , which will make them more deserving of our Love , and dearer to us ; and that Love shall never cause Grief and Torment , as it doth now , by a second absence . As we shall be most happy in them , so shall we ever be secure of them ; for then there will not be the least Fear , because not the least danger or possibility of parting any more . And thus I have done with the Explication of the Text , and shewn both who the Righteous are , and what great and comfortable things , when Death comes , they have to hope for . But hitherto I have only laid down the Rule , and I have still another Work to do , which is , to set it off yet further , in a fair Pattern and Example of it : I mean the Excellent Noble Person now Deceased , the Character of whose Virtues will give Life to all that I have said , and be the best , and most useful thing in all my Sermon . She was a great Instance of many Virtues , nay , of some , which are almost lost in Practice , which seem to reign scarce any were but upon mens Tongues , as if they were impracticable Rules , that were never intended to be follow'd and perform'd , but only to be prais'd and talk'd of . And I cannot do more right to those neglected Graces , than to shew the remiss and slothful World they are more than Words , and are real live things , made visible to all in the excellency of her Practice . God had endow'd her with an excellent Nature , which prevented many of the great Self-denials in Religion , and made it to her a tolerably easie thing . This is an ivaluable Blessing God bestows on some special Favourites , and it was eminent in her . To be universally kind and pleasing , was one of the most Natural things in her Complexion , which made a Religion of Love be imbraced without opposition . And together with this kindness of Nature , he had bless'd her with much humbleness of Mind , and with a just seriousness and composure of Spirit , which made her apt for Devotion and wise Counsels , and easie to receive , and retain any good Impressions , which should be stamped upon her . Together with this Goodness of Nature , as another Testimony of his singular Grace and Favour , he had provided for her an excellently Virtuous , Wise , and careful Mother ; who begun early to cultivate this rich Soyl , and plant the Seeds of Virtue in it , e're the Vices of the World could make their Attempts upon her . She taught her Goodness by plain Rules , and shew'd it to the Life in an admirable and a brave Example . And her Pattern this prepared Soul knew so well how to prize , that she had chosen it for her own imitation ▪ resolving to govern her self by her Mothers Rules , and to fix her eye upon her Noble Virtues , and , as near as she could , to transcribe them in her own Practice . And this shews a generous liking of Goodness , and promises a great Progress in it , when any Persons aim , so far as they are able , to equal the most accomplished Saints , and to live up to the Rules of the best Examples . And to compleat all , when she was deprived of this Blessing , his watchful Care provided a Husband for her , who to the intimacy of his Relation to her as a Wife , the top of worldly Friendships , coveted to add a Nobler Friendship still , that bottom'd upon likeness of Souls and virtuous Grounds , and was design'd to serve the most excellent Purposes of Religion , in making each other Better and Wiser , which is the Perfection of the Wisest , and most exalted Friendships , betwixt the most endear'd Persons . Thus liberally had God endow'd this select Soul with Inclinations to Virtue and Goodness , and with Opportunities to ripen and improve them . And had he spared her a longer Life , wherein to imploy the Talents he had given , we may justly expect the Increase would have been in a greater Measure and Proportion . But tho her Race was quickly done ( for she dyed in the twenty third year of her Age ) yet she had run much in a little time : in her green Years she had attain'd a Maturity in Goodness , and was grown ripe in the true Ends and Art of Living ; and the effect of these Advantages was visible in an exemplary , and truly Christian Conversation . To recount all her Virtues , is more than I can pretend to do ; they were known only to God , who will reveal them at last to all the World ; but for the imitation of those she has left behind her , I shall observe these following . Her Piety was great towards Almighty God. She knew what Honour and Homage we all owe to him , and was careful to lay out her self upon it . She would converse with him duly in her Closet-retirements ; and constantly make one to do him Service in the Publick Assemblies , not allowing her self to neglect the Service of God for little Reasons and Inconveniencies , which can keep none back , but those who have too little Zeal for God , and too much slothfulness or delicacy of Spirit . And , which shew'd how sincerely she resorted thither , not at all to set off her self , but purely for Pious Ends , at Church she did affect plainness of Dress , and would not seek there to recommend her self to others , no not in the most publick Places , by elaborate Attire and outward adorning ; but only to God by the Devotion of her Mind , and the Ornament of an humble and a meek Spirit , ( things wherein she is was hardly be equall'd ) , which in the sight of God , as St. * Peter says , are of great Price . She was in a constant Preparation , as all good Souls are , for the Holy Sacrament , and careful to embrace all Opportunities of joyning in it : For since I had the Happiness to observe her , she never missed a Communion , but was always one in that highest Instance of Devotion , to offer up the Sacrifice of a Devout Heart , and thankfully acknowledge the Stupendious Love of God , and of our Dearest Saviour to Mankind . Such was the Devotion of this Fair Saint towards Almighty God , which did not come upon her by Fits , but was a settled Habit , that dwelt upon her Spirit . And in all this she shew'd an inward , and hearty Piety , as one that plainly sought to be Good between her self , and him that sees in secret . For her Religion did not seek to shew it self in an affected Out-side , in studied Appearances , in Talk and Noise ; but in all the Modesty , Silence , and Gravity , of an hearty and unaffected Godliness . She was Good after the best Fashion , in an inward Religion : Which , tho' it shew'd it self in such Reverent and Composed Meen , as naturally flow'd from , and testified a Spirit greatly affected ; yet did not appear in any thing , which could seem chosen for Shew or Ostentation . And as she was thus careful to address to God , so , which is a more real Instance of a governing Piety , could she quietly resign her self to his Will in the hardest Providences , and trust him with any thing . The best Remedy in Afflictions , as she said , was Prayer to God : And when she was tried with them , she found the Effect of it , in an humble , calm , and uncontesting Resignation . And to shew the firm and settled confidence she had fix'd in his Care ; when she was surprized with Death , the Sweet Babe she was to leave behind her , she look'd on as so secure in the Custody of Almighty God , and the Care of her Dear Husband , that the Thoughts of it did not in the least trouble her . As to the Government of her self , and those Virtues which were chiefly due to her own Person ; she was endow'd with an even Temper , and the Command of her own Inclinations , and Contempt of the World , with Humility , Sincerity , and other Virtues , and was a very great Example in them . She was singularly happy in an even Temper , not violently transported , but only duly affected whatever happened . No Prosperous Accidents could over-joy , nor cross Events unmeasurably disturb her . Yea , even in her Bodily Pains she would keep her evenness , and shew nothing of a disturbed Spirit , wherein Religion , and the constant Goodness of her Inclination had lost the Reins ; but was wont even then to be pleased with all that was done about her , and to be careful in what she did or said her self to please all . She had a strange Government of her own Desires and Inclinations , and could command and restrain them almost in any thing . This is a notable Instance of Religion , the greatest part and hardship whereof lies in denying of our selves , as Sin doth in Self-pleasing . And this the Wisest , and Best Men have still thought , as the most difficult , so the Bravest , and most Noble Undertaking . It is not so illustrious a Point of Mastery , and part of Valour in any man to conquer another , as to conquer his own Passion ; and he shews a greater height of Resolution and Bravery that overcomes himself , than he who subdues a City . And she was a Noble Instance of this Mastery . Indeed , I think , she could deny her self what she pleas'd , and cross any Inclination for a good end , and not be troubled at it . She was devested of her self , and was anothers Good , which is the Character of a Good Person ; ready to do any thing for anothers , and to forgo any thing that made for her own satisfaction . She had a Generous contempt of the World , and tho' she had ever been in the midst of all that could make her value , and be in Love with it , and was in the Spring of her Years , which is an Age most subject to admire it : Yet she kept it still without her , and liv'd above it . She sprung from an Illustrious , Noble Stock ; but she was not forward to make known the Honour of her Blood , nor seem'd to prize her self upon it . She shew'd the true Spirit of Nobility ; which is , when all others , to keep up Degrees and good Order in the World , do Respect and Honour Titles , that they who wear them overlook and despise them , and value themselves only upon what is their own , not what is derived from Ancestors . And as for all the Splendor , and Gratifications of the World ; she seem'd generally so indifferent in the pursuit , and so unaffected in the use of them , as plainly shew'd she sat loose from them . Had she lived always in the Eye of worldly Vanities , I think in some measure they would have taken off the mind , either of her , or of any other , from God and better things . But besides this , as for any other Effects , I doubt 't is hard to find a Person , that might be safelier trusted with them . For as for their being otherwise a Snare , she was so indifferent , they could not much have tempted her . And having this contempt of the World , she could easily part with any of the Riches of it for Good and Wise Ends , but not for any others , for she was so much above Shew , and so inclined to solid Goodness , that her Generosity would not spend it self upon Vanity or Extravagance : But on any Charitable , or Good occasion , she had a Generous Soul , and would both readily , and Liberally contribute . That , indeed , was her hearts delight , and if she valued Money , whereof she shew'd a great Neglect , upon any account , it was for the opportunity and satisfaction of doing good with it . Humility was her beloved Grace , which she sought of God with earnestness , and which she had attain'd to Admiration . She had a strange Modesty in her Nature , which made her conceit meanly of her self , and render'd her very backward to believe any thing in her could deserve Praise , and almost afraid to receive it . She saw too much of emptiness in all those things that puff us up , to be Proud of any of them . She might have been exalted in her own Mind , by reflecting upon her High Birth , and her great advantages of Estate and Honour . But she had a just estimate of all , and did not think her self the better or more deserving because she had , nor others the worse because they wanted them . Nay , her great Virtues , which were Solid Goods , did not exalt her in her own Opinion . I think she strove to conceal them from her self : And as for any Ostentation of them abroad ; she was so ( I had almost said ) over-modest , and extreamly nice in that , that one shall not ordinarily see more care in others to shew forth their Goodness , than was in her to hide it . Sincerity and an undissembling heart , were not only the Religion of her Choice , but the Virtue of her Nature . No Person need be more reserv'd in any thing , that should be kept a Secret ; and none more true , and plain-hearted in what she spoke . She knew not how to act double in any thing , and , indeed , she needed not , having no Thoughts or Ends to conceal and be asham'd of . For she was obliging , without all Designs , and used to harbor no Thoughts of any , but what were good ; and pursue no Aims , but what were Honourable and Just : So that whenever she spoke , she might say the Truth , and had no great Temptation to disguise it . These are some of those Excellencies , which did adorn her self , and were due unto her own Person . And then as for her Carriage towards all the World besides , how truly Christian a Part did she act in that , in a constant kindness , candor , and intire easiness of Conversation . In all which , her Life was full of deserv'd Praise to her self , and very useful and instructive unto others , fit to direct the Lives , and excite the Imitation of all those , who had the opportunity to behold it . She was truly kind , and full of Charity and good Nature to all that conversed with her . Her singular Modesty was a great Restraint to her in takeing Acquaintance , and this , perhaps , may be misconstrued by some , who have not either the Skill , or Care to discern betwixt distrust of ones self , and neglect of others . But in reality she had both an humble , and a kind heart , prepared to oblige and please all with whom she had to do . She thought no Person was too mean for her to know , and every one she knew , or indeed saw , she was Naturally Courteous and Respective to . Affable , and easie of Access she was to all ; and particularly to those , who had any thing to ask of her . And when she was to dispense a Charity , she had , as a Liberal , so a tender Hand , careful not only to supply the Necessity , but , what is a doubling of any Gift , to save the Modesty of the Receiver . For her Favours came so easily and freely from her , and she appear'd to be so pleas'd with them her self , as would not only incourage , but invite a Beggar . She loved to see all Persons pleas'd , and so sparing was she of any thing that might trouble them , that tho' she would be compassionate , and bear a part in their Sorrows , yet her own should be to her self , and if she could help it , they should seldom bear any in hers . Her Desire was to be easie and obliging unto all , and her Study , but , indeed , she needed not to study it , to offend none . And this Goodness was a settled Temper , so firmly rooted in her , that neither outward occurrences , nor bodily indispositions , ( which are apt to prevail on others , and must needs tempt her , ) made her fretful , and uneasie to those about her ; and I think it may be as truly said of her , as it can well be of any , that she was alwaies in good Humour , She was a Person of extraordinary Candor , in construing all that others did , or said . Here , indeed , she excell'd , and , I doubt , is rarely to he parallell'd . She had the Wit to make Interpretations of all sorts , but her Goodness still determined them on the kind side . So that the Good needed not to fear her Censure , and , if they must fall under any , the Faulty had much Reason to desire it . Nay , so Christianly nice was her Charity in this point , that as she would not make Reflections on others Weaknesses , or say a severe thing her self ; so , as has been several times observ'd , she could give no Approbation to it , when others did it . If she did not become their Advocate , in suggesting something in their excuse ; she used to rebuke their Accusers by her Silence , or her Countenance . For so truly did she make her Neighbours Concern her own , that she could not ordinarily lend so much as a Smile , to any Ridiculous , or smart thing , which was said against them . Thus candid was she in judging , or speaking of what was done , or said by others ; and this she was , where one is tempted to be most suspicious , viz. in things which related to her self . For even in them , she could suspect no hurt , because she meant none . She had such a Native Simplicity , and Generous Goodness in her own Breast , that she could not without great Proof , and hardly then too , suspect otherwise of any other Person . Scarce any where shall one finde a Nature more slow to take things ill , and resent Unkindnesses ; or that has so great a Memory as hers in other things , and yet is so very apt , as she was , to forget them . She was a very easie Person in all Converse , not given , as I noted , to trouble any with her own Praise , or the Dispraise of others , and evidencing an esteem of every Person but her self . She was too Generous , and good Natured , to scorn any for their Meanness ; or to deride them for their Folly , and Impertinence . Wheresoever she went , her custom was to take all things kindly , finding no faults , and much less speaking of them . She was a very desirable Person to be concern'd with , either in conferring , or receiving kindnesses : For when others did any thing for her , she thought it was too much ; but what she could do for them , she overlooked as if she had done nothing . She expected so little to her self , that she was never apt to take exceptions ; and was so humble , innocent , and obliging , that she was in little danger of doing any thing for others to except against . Scarce any thing could anger her , that was done to her , and much less would any thing anger others , that passed from her . So that every one was sure to be at ease , and have nothing to provoke them , whil'st they kept her Company . She spoke not much , but was of few words ; a great Art of keeping Innocence , ( especially in an Age that abounds in Censure ) under all the Temptations to Discourse , and of having little to Repent of . This , perhaps , some may think , whatever it be of their Virtue and Wisdom , is no Commendation of the Wit and Parts of any Person . But every Wise Man knows , that Understanding consists in Wise and Pertinent , and not in much talking . God had given her a solid Reason , and when she did speak , it was truly Pertinent , and worth the hearing . And during all the time I have had the Happiness to observe her , I do not remember what frivolous , or fond thing I have heard come from her . She could not allow her self to say ill of any , nor could lend a Word , or spare , as I said , so much as a Smile in approbation when others did ; and therefore whensoever the Faults and Blemishes of Persons was the Topick of Discourse , it was little she had to speak . But tho' her Discourse was the less upon that account , yet I am sure the Example is good , and it was the more innocent and profitable , which makes an abundant amends for it . In a word , She was a truly excellent , and amiable Person ; plentifully indow'd with those Qualities that may gain Love , and with those Virtues which deserve Imitation . And she had this Testimony of her Worth , which shews not only the reality , but the greatness of it ; she was not , as too many others are , liked best at first , but still grew higher in esteem , as she was longer and better known . For she had such a Stock of true and solid Goodness , as could not be discovered ( especially thro' the Vail her Modesty cast before it ) till Time drew it out , and still administred matter to those that beheld her , for a new and growing Affection . She envied no Persons Condition , but was hugely pleas'd and contented in her own . She was a sincere Christian , an Ornament to her Husband , ( by whom she was dearly Beloved , and in her Memory highly Honour'd , as she most justly deserv'd it ) , and an extraordinary Blessing to this Family , who do resignedly submit to it as to what God has order'd , but think the Loss of such a Treasure so great , that in this World they dare not hope to meet with any thing that can repair it . And what is still the Crown and Glory of all these Perfections , amidst all this , she was , as I hinted , so free from Ostentation , and so opposite to any thing that looked like seeking Praise , as nothing in this World ordinarily can be more . She was a Person , as of a very great , so , what makes it greater still , of a very conceal'd Goodness . She used Arts to hide her Virtues , and would hardly be brought to acknowledge any thing to her just Praise , and did as truly take pains to avoid the Opinion of being Exeellent in any Endowments , as others do to obtain it . So that she was like the Sun wrapt up in a Cloud , her Rays were cast all inward , and , so far as she could order it , shone only to herself , and to Almighty God. She would , it seems , as far as she was able , be good altogether for his Sake , and seek no worldly Advantage by it : But at the same time she aspried to be great in Goodness , she shunn'd the Reputation of being thought so . Such were the Virtues , and so considerable were the Attainments of this Pious Soul in Righteousness . And being so well stored in Goodness , it may well be expected she should have her share in Comforts , and , as the Text says , have Hope in her Death . And so , indeed , it was . Her Death was very sudden , suspected by none , nor in all appearance by her self , till she awaked in the Jaws of it , and said she was a Dying . This was very short warning . But tho' it may be sudden , it is never too soon to a Good Christian. A well-spent Life is such a Preparation , that altho' it comes the most unexpected , it can never take them unprovided , but they may meet it upon any intimation . But this suddenness , tho' it could not indanger the safety , yet was it a mighty Tryal of the clear Conscience , and firm Hopes of this excellent Person . If any thing had stuck upon her , or she had been conscious of any thing to affright her ; then , no doubt , had been the Time to fear , when the Judge had sent the Summons , and call'd her in to come before him . But , whether from the Applause of a clear Conscience , which , having been hitherto a Faithful Guide , proved now a Comfort to her ; or whether from the intimation of some good Angel , that was come to carry off his Charge ( if Angels do then begin a Correspondence , and give kind intimations when a Soul is just leaving the Body , and going to Converse and be Fellow-Citizen with themselves ) : From which soever of these Causes , I say , it hapned , thus it was , this Happy Soul in that Suprize , had a clear , chearful Confidence , and a foretaste of that Joy and Peace God was preparing for her . Tho' she knew she was going in haste , she could take time , and spend some of those few minutes she had still remaining , to declare her mind in some Things which she would have ordered . And observing her Nurse that was attending her , to fall a weeping , with an even and undisturb'd Mind she rebuked her , and bid her not to weep for her , for she was going to be Happy , and to be an Angel in Heaven . And thus I have endeavour'd to give some Account of this Excellent Person , and to lay out some of those Virtues in her , which may bring Honour to God , and the greatest Benefit to our selves , by our Godly Imitation of them . This , tho' to some who knew her not , or who looked not near or long enough upon her to discover a Goodness so silent and secret , it may seem an ample ; yet to those who knew her best , perhaps will appear an imperfect Draught . But I pretend not to give a perfect Description of her . She was of such a modest Goodness , and her Virtues so industriously conceal'd , that I believe a just account of them is only known to God , and must then only be laid out at large to all the World , when he comes to reward openly what was done in secret . I have only design'd to draw this Fair Saint in such Virtues , as I desire from her Copy to make live things , and to translate into others Practice . For nothing is more instructing to the World , and more like to bring Virtue into Practise , than to draw it out in the Lives and Acts of Pious Persons . This shews men what they are to do in Religion , and withal that it is a feasible thing ; and therein both directs , and excites to Imitation . I am sure there is much to be learn'd in such a Pattern as this is , and as the World has great need , so I hope it will reap some Profit by such Examples . What further now remains for us , but to preserve the Memory of her Great Virtues always fresh in our Minds , and express the Copy of them in our Practice ? For this is the best way of remembring the Dead , which brings in most Advantage to our selves , and most Honour to them , to imitate what was good in them ; when the Piety , and Humility , and Justice , and Charity , and other Virtues of the Dead , are kept alive , and shewn in the Conversation of the living . It is only these Virtues which carried those who are gone , and which can carry us too in the end to a joyful Resurrection . Whereto in thy due Time , do thou , O! Blessed God , in thine abundant Goodness bring us all for Christ his sake . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A47297-e390 * See Mr. Smiths learned discourse of a legal Righteousness among his Sel. Discours . c. 3. p. 290. &c. * 2 Tim. 1 ▪ 10. * 1 Cor. 15. 55. * 1 Pet 3. 34. 
A47311	----	A sermon preached at Coles-hill in Warwickshire, January 24, 1685, on occasion of the death of the Right Honourable Simon Lord Digby, Baron Digby of Geashil in Ireland, who deceased at Coles-Hall, Jan. 19, 1685, on Heb. 6. 12 by John Kettlewell ... Kettlewell, John, 1653-1695. 1686 Approx. 66 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A47311 Wing K382 ESTC R658 12952548 ocm 12952548 95989 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47311) Transcribed from: (Early English Books Online ; image set 95989) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:37) A sermon preached at Coles-hill in Warwickshire, January 24, 1685, on occasion of the death of the Right Honourable Simon Lord Digby, Baron Digby of Geashil in Ireland, who deceased at Coles-Hall, Jan. 19, 1685, on Heb. 6. 12 by John Kettlewell ... Kettlewell, John, 1653-1695. [4], 33, [3] p. Printed for Robert Kettlewell ..., London : 1686. Advertisement: p. [1]-[3] at end. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Hebrews VI, 12 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2004-05 TCP Assigned for keying and markup 2006-01 Aptara Keyed and coded from ProQuest page images 2006-04 Emma (Leeson) Huber Sampled and proofread 2006-04 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A SERMON Preached at Coles-Hill in Warwickshire , January 24. 1685. On occasion of the DEATH OF THE Right Honourable SIMON Lord DIGBY , Baron DIGBY OF Geashil in Ireland . Who deceased at COLES-HALL , Jan. 19. 1685. On Heb. 6. 12. By JOHN KETTLEWELL Minister of Coles-Hill in Warwickshire . Imprimatur . Hen. Maurice R no P. & D. Wilhelmo Archiep. Cant. à Sacris . April . 17. 1686. LONDON , Printed for Robert Kettlewell at the Hand and Scepter over against St. Dunstan's Church in Fleet-street . 1686. TO THE Right Honourable WILLIAM Lord DIGBY , BARON DIGBY OF Geashil in Ireland . My Lord , WHen I Preach'd this Sermon to my own Parish , I had no Design to make it more publick . But since your Lordship desires it should come abroad , I readily submit to it . For , besides the just and great Regard I have to your Lordship's Request , I would not be wanting in any thing , that may serve , though in a very small measure , to do Honour to that most dear , and exemplary Saint , your deceased Brother . I am conscious that the Draught I have made of him is very imperfect : but such as it is , it sets out many things most worthy to be imitated , which may render it no lost Labour to the World. To do Right indeed to the Subject , I should speak in Proportion to what he deserved : but to do service among those that survive , the saying any thing almost of him is sufficient , since it must needs be worth Mens while to hear any Particulars remarqued upon , where almost all are excellent . And so long as his Character may benefit others , were he on Earth again , he , whose studied care it was to do good , and shun the praise of it , would readily pardon all the well-meant Errors and Defects of the Compiler , which make it wanting to his own Honour . And I am well assured your Lordship , who succeeds him in his Virtues , as well as in his Estate and Honour , will do so too . In particular , my Lord , I hope your Lordship will reap Benefit by these Papers . For to your own Stock of an excellent good Nature , and Religious Principles , you have made the discreet Choice of his admirable Example to improve both , and have already transcribed it , in some choice and commendable Methods . God grant your Lordship a lasting Continuance , and daily increase of those Noble Endowments , which make you Brothers in Virtue as well as in Blood , that you may not only equal , but exceed him in all those Excellencies and Pious Qualities , which set him out for a rare Pattern , and injoy a much longer Life , wherein to display , and do good to the World with them . This , my Lord , is , and always must be the most hearty Prayer of , Your Lordship 's in most Affectionate Duty and Service , John Kettlewell . Coles-Hill Mar. 30. 1686. A SERMON Preached at Coles-Hill in Warwickshire , January 24. 1685. On occasion of the DEATH OF THE Right Honourable SIMON Lord DIGBY , On Heb. 6. 12. That ye be not slothful , but followers of them , who through Faith and Patience inherit the Promises . ONE of the best Encouragements to act , especially in difficult and perilous Undertakings , is other Mens Examples . And the Argument , which is like to have most force , and prevail most in Examples , is their good Events , when we see others , under the same Disadvantages and Hardships we suffer , to injoy the same Divine Aids whereon we rest , and meet at last with the same success which we hope for . And this Argument the Apostle uses in this place , to perswade the Hebrew Converts , to Constancy and Perseverance in the Faith. We desire , says he , that as hitherto ye have shown love towards God's Name in a free Profession of Religion , and ministred to the Saints , who suffer for him , ( thereby openly owning and avowing both him and them ) so ye would still continue to shew the same diligence to the full assurance of your Hope unto the end . That ye be not slothful and † faint-hearted , like those cowardly Apostates mentioned v. 6. whose case is desperate , but followers of them , who through Faith and Patience inherit the Promises . That which he particularly notes in these Examples , is their Faith , and Patience . Their Faith , that is their firm trust in God , and belief of his Promises , relying on his Word under all Tryals . And their Patience , that is , their perseverance in this Trust and expectation under all Delays , and constant adherence to him under all Difficulties . These two the Apostle singles out from among many others , because they particularly serve his Purpofe , which is to press Perseverance in the Faith , neither totally abjuring and falling off from Christ , as some had done v. 6 ; nor forsaking the Publick Assemblies in perilous Times as † others did , which would shortly end in it : which Perseverance is best secured by these two Virtues . But good Examples give instances of many other Virtues wherein they are to be followed ; and are equally serviceable to all other Duties as well as these : and in that latitude I shall consider them in the ensuing Discourse . This Text excites the Hebrews to diligence in good Works , from the Examples of deceased Saints , who are now reaping the Reward of all their former Pains , and inherit the Promises . And in treating on it , I shall 1. Show what use we are to make of Pious Mens Examples . 2. Propose one to your imitation . 1. I shall show what use we are to make of Pious Mens Examples . A good Example is both a very instructive , and ingaging thing . And the Examples of deceased Saints , have more Power and Efficacy than the Examples of the living . For nothing gives us so just an Estimate of any Excellencies , as the loss of them . And when once good Men are gone , there is no more Emulation , to make those that survive detract from what was imitable and praise-worthy in them . And after their Deaths , we look upon them not only as Good , but as Blessed , and so are apt to be influenced the more by their Virtues , because of our Veneration for their Persons and Memories . And these the Apostle here proposes , directing us to look up to those , who are now no longer Candidates and Expectants , but inherit the Promises . Now the use we are to make of their Examples , is both for a Lesson to direct and teach , and also for a Motive to hearten and excite us to an imitation of their Virtues . 1. We must use the Examples of Good Men for a Lesson , to direct and guide us in the way of Goodness . Examples are more plainly instructive than Precepts . For Precepts prescribe Virtue in general Terms , which afterwards needs farther Reasoning to supply Circumstances , and accommodate them to particular Occasions . But Examples shew it in particular instances , attired in all its various Forms and Circumstances , and fitted for Practice ; so that when they are in sight , we have nothing left to do , but to follow what we see before us . And this use our Saviour directs us to make of his Example , to look upon his Life as a Sermon , and make his Practice our instruction . Learn of me , for I am meek and lowly Matt. 11. 29. But in this use , of learning our duty from Good Examples , we must take care to chuse such acts of Good Men for our imitation , as had a law of God to direct them . Good Mens examples are no warranty to our Consciences , when they are alone . They make our duty plainer by illustrating Gods Laws ; so that they help our understanding of what is good , when there is a Law with them . But they do not make any thing a duty without a Law , and much less can they authorise any action which is against a Law of God : so that we must not think it enough to justify us in any action , that any good Men have done the same . 1. We may not imitate all the Actions of Good Men ; because no Men are perfectly good in this World , but have a mixture of Good and Evil in them . They have not only Virtues to be followed , but over-sights and Humane Passions to be pityed and avoided . And these being faults and blemishes in them , can give no security in following them . 2. We may not imitate all such acts of theirs , as the Scripture recites without blaming . Such is Jacob and Rebekkah's fraud , in making blind Isaac go out of his way , and Stealing away Esau's blessing . Gen. 27. And Holy David's putting his friend Jonathan , to excuse his not attending upon Saul at the Feast of the New Moon , by making a feign'd Story for him , 1. Sam. 20 , 5 , 6. And by such another fiction getting the Shew-bread and Goliah's Sword from Ahimelech , which occasioned the death of fourscore and five of the Priests , and of all the inhabitants , not only Men , but also Women and Children in the City of Nob. 1. Sam. 2● . &c. 22 These , with other such like actions of Good Men , the Scripture relates by way of bare History and Narrative , without making descants and reflections , or passing any censure on them . But the silence of the Holy Pen-men in this Point , is no sign of their Approbation . God has plainly enough laid down the Rules , whereby Men ought to act in these cases , and from which we are to judge of their actions . And therefore having related the facts which were done , they leave others to bring them to the Rules , and see whether they are according to them . When any Good mans action then is related in Scripture , 't is no sufficient justification of it to say it is not censured , unless it can be shewn moreover that it is not lyable to censure ; that is , that it is against no Law of God , which both the Holy Pen-men and we are to censure and judge of all Actions by . Nay further , 3. We may not imitate all such Actions , as we find justified and commended in the Scriptures . The Reason of this is , because the Scriptures commend , not only purely virtuous , but also mixt actions , which are only justifiable on some accounts , but culpable on others . Thus the Lord in the Parable doth by his needy Steward , who at his going off provides for his future subsistence among his Lords Tenants , by a false Stating of his Masters accounts : he commended the unjust Steward that he had done wisely . Luk. 16. 8. Where , though the Lord commends his fore-sight , that he acted Providently , yet , had he design'd to speak to it , he would as much have blamed his fraud and dishonesty . And thus our Saviour doth by David , when he speaks of his eating the Shew-bread : he justifies his eating of it , though it were appropriated to the Priests , and was Holy , because all that was superseded by his Hunger and necessity . Matt. 12. 3 , 4. But although he there maintains his eating of the Holy Bread , yet are we not thence to conclude he would also have defended that falshood whereby he procured it . 1 Sam. 21. 2. Thus St. Paul , among his other Worthies , praises Gideon , and Samson , and Jephtha , Heb. 11. 3● . But that which he would recommend to imitation among us from their Practice , is only their faith , not their Hostilities and Warlike invasions . And the like judgment we may reasonably pass upon the Commendation given to the Egyptian Midwives , who with their Pious Charity in saving the lives of poor Innocents , joyn'd falshood to their own Prince , to whom , when they reply'd any thing at all , they ought not to have given a false answer in their examinations . Therefore , says Moses , God dealt well with the Midwives , and made them Houses , thereby not approving their insincerity , but only rewarding their Pious Charity . Exod. 1. v. 16. to v. 22. In these , and the like instances , when the Good part in a mixt action is the most eminent , as in the case of the Midwives ; or when the ill part happen'd through a pityable fear , and great temptation to it , as in the case both of them , and David : God , who is much more prone to approve than to spy faults , and had rather observe what may make for us , than what would make against us , is pleased oft-times to take notice of the virtues of his servants , which are to their Praise , without mentioning the defects intermixt , which would be to their disparagement . But because in these mixt actions God commends what he likes , we must not think that he also approves what his Law forbids and punishes . The ill part of good mens Actions , their faults and defects , are no ground of his commendation , and so can give no warranty for our imitation of them . One example , indeed , there is , which is perfectly without sin , and that is the example of our Blessed Saviour , who did no sin , neither was guile found in his Mouth . 1 Pet. 2. 22. But although we are secure , that in his example nothing justly deserv'd blame , yet must we not draw even it as a Rule in all Points for our imitation . For he was a Person of a most peculiar office and station , and many things which he did were in virtue of that , which are not compatible to us that follow him . He * fasted forty days and forty nights , at his entrance upon the office of being a Law-giver to the Church , as † Moses had done before him . He whipt the buyers and sellers out of the Temple , and overthrew the Tables of the Mony Changers , without any visible authority of a publick Character or warrant from the Magistrate , but only as he was the † Son of God , and because the Spirit of Zele was upon him . He * freely and openly reproved the Scribes and Pharisees , those great Rules among the Jews , and call'd King Herod † Fox , by virtue of his Prophetical Commission . These , and several other things he acted , not as an ordinary person , by his pattern to lead on other Men : but as being acted by an extraordinary Spirit , and in pursuit of his mediatory office and undertaking , which is a thing wherein we must not pretend to imitate him . 'T is true , our Lord's example is a Rule to direct us in our duty , and he intended it should be so , calling us to be his followers by treading in the same steps , and to be meek and lowly , as we saw he was . But in taking Measures of our duty from it , we must not conclude any thing a duty barely from his Pattern , but only where his Laws say the same . For not to be minute in all the particulars , wherein our Blessed Saviour's example may instruct us , the safest and easiest argument from his actions in this case , is when they are instances and illustrations of his own Precepts . It is not his practice , but his command that makes any thing a duty , and when he practises according to it , that exemplifies the commandment in its lively forms and circumstances , and is a more sensible manifestation of the duty injoyn'd by it . The adding of his practice , where he has given a Precept , serves for a clearer illustration of it : but if there be no precept , his practice alone doth not bind , nor make any thing become a duty which before was not one . And accordingly those instances , wherein the Scriptures recommend his example to us , are things injoyn'd by his own Laws . As when we are bid to be me●k and lowly , as he was , Matt. 11. 29 ; to inherit the virtue of Blessing our Persecutors and Slanderers from his practice , 1 Pet. 3. 9 ; to follow his steps in a Patient Resign'd endurance of unjust sufferings , without railing or wrathful returns , 1 Pet. 2. 20 , 21 , 23. and the like . And as this is true of the example of Christ , so likewise of the Examples of other Holy Persons recorded in Scripture . For even their unmixt Actions , which were not blameable in them , are sometimes unfit for our imitation , being perform'd in pursuit of peculiar offices , or authorized by such circumstances of things and other special inducements , as they had at that time , and which do not agree to us in common with them . 1. Several of their Actions , which the Scripture justif●es were by virtue of immediate divine warranty and commission , which would have fallen under a just censure , but for that reason . Thus the Israelites † borrowed of the Egyptians , and pay'd not again , because God , the supreme Disposer of all mens Goods , had given them that express Direction . † Phineas , though a private Man , did a Publick act of justice upon a Malefactor , without expecting the forms of Law and the Magistrates order for it , because he had a Particular Divine impulse ( a thing sometimes vouchsafed under the Jewish dispensation ) and the Spirit of Zele was upon him . * Jehu took Arms against the House of Ahab , and slew his Master Joram by a particular command of God , which would have been a most detestable Treason and Rebellion without it . The Holy Prophets are most publick and plain in their reproofs , both of Princes and Priests , calling them * Companions of Thieves , Rulers of Sodom , † Blind Watchmen , Dumb Dogs , greedy Dogs , and the like , because there were such Profligate Powers then , and though they were in Authority , this was no criminal speaking evil of dignities , because the Prophets spoke not of themselves , but only delivered Gods Message , which he had put into their Mouths . These bold and open reprehensions of higher Powers were good in them , because the Lord had bidden them . But this is no justification at all to the black-mouth'd Quakers , and other railing Rabshekah's of our time , who have neither the like just occasion , nor , if they had , can reasonably pretend to any such prophetical office and commission . 2. Other of their Actions were commendable upon their suitableness to the present circumstances and particular state of things at that time , which would have deserv'd no praise , but rather reproof at another season . Such was David's eating the Shew-bread in the pressing necessity of his Hunger , and when he could have no other ; which had been unjustifiable and blame-worthy out of that circumstance , and at any time when common Bread was to be had ▪ Such also was St. Pauls † circumcising Timothy , when he chose him out to gather Jewish Converts , because that would help him to gain upon the Jews , who at that time having a great devotion to the Law of Moses , would not only be slow to receive instruction from , but also to give access and converse freely with an uncircumcised person . But because he did it in this advantageous circumstance , we must not conclude it may be done indifferently in any others , or to comply with their error , who press the necessity of circumcision and the Law of Moses : in which alteration of the case , the Apostle himself was so far from doing the same again , that he inflexibly refused to circumcise Titus when the necessity of it was urged upon him by the false Brethren and Judaizers . Gal. 2. 3 , 4 , 5. Such again was the practice of † having all things common at Jerusalem , when the necessities of the poor Saints could not otherwise be supplyed , and the confiscations coming upon the Church for Christ's sake , would let no Christian there call any thing his own long . And the Apostolical Rules of * holding no acquaintance or commerce with stubborn contemners of Church-orders , and notorious evil livers , which , whilst the Church was encompassed with Heathens , so that its own members would seek shelter from it , and the offenders were fewer in Number , and so unable to protect themselves , was like to reduce them . These practices were good then because prudent in their circumstances , and proper for that season : but would not deserve the like approbation in those , who should go to imitate them unseasonably at another time . 3. Lastly , Some Actions of good Men , particularly under the Old Testament , were justifiable whilst that Dispensation stood , which would be criminal in us now , who are under a Law more perfect . Such was † Elias's calling down Fire from Heaven upon his Adversaries , which agreed well enough with that State. But when the Disciples James and John went about to do the like , and pleaded his Example in justification of it , Jesus rebuked them , and told them his Dispensation required another manner of Spirit , Luk. 9. 54 , 55. Such also are the Liberties , of having many Wives , of putting away their Wives for every cause and dislike , of cursing Enemies and praying down Judgments upon their Heads , which no good Christian must presume to do , because he finds it done † often by holy David in the Psalms , and by * others of the holy Prophets , since our Saviour has out-stripp'd Moses , and rais'd our Duty higher in these Points . As to this use then of good Mens Examples , viz. taking the information and measures of our Duty from them ; their Examples are not sufficient to warrant our Consciences when they are alone , but only when we see the Law and Rule too which they went upon . It is not enough to justifie us in any Action , that they did it , unless it may appear that they did well in it , and that it is according to Law , which shews what they ought to do . Their practice is not to give Laws , but is it self to be ruled and judged by them , as ours is . If they act against any Law of God , that Law condemns them , and so will never justifie us for following them in an unlawful thing . But if they acted according to it , we may safely follow them : but that is not upon the authority of their Pattern , but of God's Law , which justifies both us and them . They are only his Laws , not other Mens Practice , which at last must judge us . God shall judge the World according to my Gospel , says St. Paul , Rom. 2. 16. and my Word shall judge Men at the last day , says our Saviour , Joh. 12. 48. And if Laws must govern our Sentence , bare Examples without Laws can never be sufficient to guide and authorize our practice . So that in learning our Duty from good Examples , we must seek to understand a Command more fully and usefully by seeing it exemplified , but not think bare Examples make Virtues , and authorize Actions where there are no Commands at all . And this I have insisted the longer on , because in judging of their Duty , Men are generally prone to build too much upon the Examples of such , as have been eminent for the Practice of it . They find it easier to follow what they see others do , than to enquire what they ought to do : and so by an indiscriminate imitation , sometimes turn those Pious Examples , which were intended for the Souls most wholsom Food , into its Poison . 2. The second use we are to make of Pious Examples , is for a Motive , to hearten and excite us to an imitation of their Virtues . This is the most proper use of Examples , when Laws have made Duties , and establish'd the goodness of Actions , to be an argument and incitement to the Practice of them . This end they serve , by working upon that natural Emulation which is in Men , who care not to be out-done in an advantageous or praise-worthy thing , and seeing others reap Honour or Happiness from any Performances , are thereby much incited to attempt the same . Now the Example of Pious Persons spurs us on to an imitation of their Virtues , both as it shews the Performance of our Duty to be very desirable , and fairly possible . 1. As it shews it very desirable , and inflames us with a noble eagerness , and earnest longing to do as they have done . That which principally doth this in Examples , is the honourable end , and happy event of them : for the Glory and Greatness of the Rewards shews the desirableness of any Service , and is fittest to work upon our Emulation . And this the Scripture particularly directs us to look to in the Examples of Holy Men. Ye have heard of the Patience of Job , and have seen the end of the Lord , how bountifully he rewarded him for it , says St. James to the Jewish Converts , when he exhorted them to bear Affliction patiently as he did , Jam. 5. 10 , 11. In running our hard Race with Patience , says St. Paul , let us look unto Jesus , who endured much worse ; and is now set down for it at the right hand of God , Heb. 12. 1 , 2. Be ye followers of them , saith the Apostle in the same Text , who through Faith and Patience inherit the Promises . And remember them , who have spoken to you the Word of God , whose Faith follow , considering the end of their Conversation , and what Eternal Bliss they got by it , Heb. 13. 7. Thus doth the Scripture propose the end of their Services , their purchased Glories and Rewards , as the most Powerful Argument to enkindle noble Desires in others , and gain Followers . So that if we would give our selves the Benefit of Deceased Saints Examples , we must consider the Blissful End of them , and often reflect , how their Piety has placed them in a state of most pure , perfect , and endless Happiness , where they are at absolute Rest from all their Labours , and eternally exempt from all Sorrows , Fears , and Cares ; where they injoy all their Hearts can desire , and live always in the Presence , and about the Throne of God , whence they daily receive Communications ineffable , and Glories incomparable , and such ravishing Delights , and inward Satisfactions , as no Fancy can reach till we come to feel them , all which they are to injoy for evermore . This is the incomparable Reward of all the good they did , and a due and serious Consideration of it will inflame in us an Emulous Desire , and mightily ingage us to do the same . 2. Their Example encourages us to imitate their Virtues , as it shews such imitation fairly possible . They were Men of like Passions , Over-sights , and Infirmities ; and subject to like Trials and Temptations with our selves . And since notwithstanding all these Difficulties and Discouragements , they were successful in their virtuous Attempts , we may justly take Heart , and hope to be so too . For our Discouragements are no greater than theirs were , and our Assistances from the Spirit and good Providence of God will be no less . He will be the same in all Times , to all that labour in expectation of his Aid , and Faith of his Gracious Promises . So that if we will imitate their Labours , we may promise our selves to experiment their Success , and to prosper and be victorious as they have been before us . And this use also the Scripture makes of good Examples . St. Paul endeavours to support the Faith and Patience of the Corinthians , by telling them there hath no Temptation taken them , but such as is common to Man , 1 Cor. 10. 13. and St. Peter bids the persecuted Christians be stedfast in the Faith , knowing that the same Afflictions are accomplish'd in their Brethren , which are in the World , 1 Pet. 5. 9 : and St. Paul exhorting the Hebrews to Patience in their Race , sets before them the Cloud of Witnesses , who were Glorious in their Successes , though of like Passions and Trials with themselves , Heb. 12. 1. Thus to strengthen his Faith in God's mercy , the Psalmist says he will remember his wonders of old , and talk of his doings for others , which would incourage him to hope for the same himself , Psal. 77 , 11 , 12. And St. Paul tells the Corinthians , that whether he be afflicted , or comforted , it is for their Consolation and Salvation ; and is effectual in their enduring of the same Sufferings which he suffers ; they having thereby , not only God's Promise , but also his Experience to assure them of the same support in their Afflictions , which he found in his , 2 Cor. 1. 6. Thus was one great Benefit they design'd Men in proposing good Examples to them , the overcoming their Diffidence , either of God , or of themselves , and possessing them with good Hopes of Success in their Attempts after any Virtues . And therefore if we would give our selves a just Advantage from the Examples of Deceased Saints , we must duly consider their Discouragements and Assistances , and that as they were of like Passions and Temptations with us , so shall we find like Grace and Success with them , if we † saint not in a holy Undertaking . Having thus shown what use we are to make of Pious Mens Examples , and how fit they are , either to be Guides and Directions to our Consciences , or a Spur and incitement to our Practice : I proceed now 2. To propose one to your imitation . It has pleased the All-wise God to take from us an excellent Person , who whilst he lived was a bright Example , and a publick Good , whose Life could credit an Holy Religion , and whose Rank and Quality in the World afford Interest and Support to it . He was a clear Instance of many noble Virtues , and both a discreet and zealous Stickler in promoting them . As for his Funeral , he desired it might be Private , without Splendor and Ceremony , wherewith his Friends would otherwise have begun to pay Honour to his Memory . And this he did out of a Generous Contempt of worldly Show and Pomp , and a fixt inclination of expressing his Liberality , which indeed was Great , in Pious and Charitable Works , which are things of solid use : Chusing such Methods of Expence , as were like to bring most Glory to God , and Good to Men , not such as were only empty and unprofitable signs of Honour to himself . This way of Carrying him to his Grave , occasioned no Publick Meeting at his Funeral , which superseded such Accounts , as might otherwise have been expected of him at that time . But I think an Example , from which so much is to be learnt , ought not to pass without some Remarques upon it . And although I do not intend a just and full Description of him , yet that you of this Place , who have been Eye-Witnesses of his Conversation , may not lose the Benefit of such a Pattern , I shall draw him out in some rude Lines for your imitation . And if we can be so wise and careful as to imitate him , that will make a Recompence for our Loss , and in part supply the want we must all expect to find of him . He was a Person of good understanding , without haughty opinions and conceit of his own knowledge , which is the greatest hindrance to any mans gaining more , and growing wiser . He was of a quick , and clear apprehension ; of a temper very sedate and calm , free to hear , and patient to consider of such reasons , as were offer'd to him ; of sagacity to direct his thoughts to the right mark , where the stress lay in any point ; and of a well poys'd judgment , in discerning which was the right side . He did not affect to hear himself talk , and ingross the discourse , but was industriously careful to appear , as one that desired rather to learn than to teach , and to be free to hear other mens sense , as well as to give his own . But what he took occasion to speak , was pertinent and proper , with such insight into things , and judicious consideration of them , as made it well worth the Hearing . He had a very good talent of Reason , and was careful so to imploy it , as might enable him to give the best and most unblameable account of it , that is , in understanding himself and his own duty , in bringing Honour to God , and doing Good to Men , and fitting himself to be serviceable to his friends , and to his Country . As for Religion , that was the height of all his aims , and the most open of all his Professions , wherein he endeavor'd most to be a Good Proficient himself , and which he most sought to Propagate among others . Of which , for your godly imitation , I shall give these following accounts He was a person of true tenderness of conscience , very impressive , and soon touch'd with any thing , that had true goodness in it . But although he was thus justly tender , yet he was not of a scrupulous temper , i. e. apt to run away from trifles , and startle at such things , as have in them no illness , or hurt at all . And to prevent being mis-led into doubts and Perplexities , by any unnecessary Rigors or unwary expressions , which sometimes occur in Good Books , he was studiously careful to get distinct notions , and to discern what things recommended in them were matters of necessary duty , and what only of Prudent advice and Godly direction : which thing if it had been more remarqued by some that have written good Books , as well as by those that read them , several laudable directions , that have occasion'd much trouble to some Pious minds , would have proved only Profitable Helps to mens Practice , without engendring doubts and scruples , or any ways insnaring of their Consciences . Next to this true tenderness , and intire sense of Duty , which I think is the first , and must always be the leading excellence in any Good Man , since our Practice of any duties must follow upon our opinions of them : I shall recommend to you his intire care and regard to observe all . This indeed , was the Sum of all his Prayers , of his studies , and endeavours , to be an upright and intire Man ; i. e. to have an eye to all the commandments , and observe God in every thing he had required of him . To keep up a constant sense of his weaknesses and miscarriages , he took daily accounts of his daily practice , besides what he did with more care and exactness at set times . And his examinations of himself stood not only in the most notorious and weighty duties , but also in such others , as though Christ has equally injoyn'd , yet in the Practice , and too often in the opinion of the World , are least observed . He judg'd himself for his uncharitable Surmises , and hard censures , for his unwary propagating and reproachful falshoods he had heard of his Brethren , nay for his unnecessary utterance of any real miscarriages he knew by them , for his omissions to discourage an ill thing , or to embrace and promote a Good one when it lay before him . These , and such other less observ'd errors of the Tongue , and sins of conversation , and other less noted breaches of duty , for which , though Christ at last will judge us all , yet so many otherwise serious neglect to judge and reform themselves , were the matter of his accounts and confessions . And when he had confess'd them , his care , like a Good Christian , was to amend them , and to be more watchful to prevent the like again . The plain truth is , he carefully studyed this Art , as one that greatly desired , and wisely intended to be expert in it . And among all the Methods he took for this end , the principal were these . The chief cause why Men , who in the General aim and bent of their minds are set upon their duty , are yet for all that liable to transgress it , is because it is slipt out of their thoughts , and they want a present sense of it when they should be govern'd by it . To prevent this , his first care was what in him lay to familiarize all particular duties to his mind . In order to this , one way he chose , was out of Books to extract a scheme , containing all particulars in a short compass , which might easily be inured to His thoughts : another was , to have all the sins he needed to confess , and the graces he was to beg of God , set down as particularly , as might be , in his daily devotions . His great desire and care was to make his Prayers serve for lessons and instructions , that his confessions of Sin might shew him what he was to shun , and his Prayers for Grace be monitors to his practice , and his daily Petitions to Almighty God , become Rules to himself . And intending thus to live according to his Prayers , he desired in them to be very particular in the Points of Practice , that in his daily devotion , he might not only have the Benefit of a supplication , but withall the daily use and admonition of a Sermon . Having taken this care to maintain in himself a present lively sense of all duties , his next care was to study , what were the most expedite , easy , and useful Rules of practising them . And after he had wisely chosen , and proposed these Rules to himself , he was careful to observe them , and took account of himself how he swerv'd from them : remembring in the mean time , that many of these rules were not necessary duties , but only prudent means , and such as he had set himself , but God had not prescribed him . These Rules , with the sins , which by Nature or custom , or the course of temptation , he was most exposed to , and which they were design'd to cure , he set down in writing . And that both his dangers , and his remedies , might be kept fresh and familiar upon his mind , his Method was to have two fixt days in every week , to peruse and consider of them , that so , if he did forget himself , it should be but for a short time , and that within a very few days , he might return to his former Guard again . In Sum , the course of his repentance was plainly a most studied and contrived thing . He forethought ways , how to carry on good motions ; how to prevent surprizes ; or , when at any time he fell , how to recover himself by an immediate repentance ; how to prepare for the temptations of any day , or business ; how to maintain a constant liveliness of Heavenly Affections , by sending up Divine Breathings and Ejaculations , not only every day , but almost every hour more or less . So that repentance was the Art he studied , and was as truly his daily business , as some mens Trades and occupations , others vices , and the vanities and Diversions of a third sort are theirs . This was his care of good living in the general , but I shall expose it still nearer to your view and Godly imitation in some particulars . To begin with the Piety and Devotion of his Spirit , he had a Prosound Honour and Reverence for Almighty God , and Love for Religion , which without the extremes , either of fear , or Affectation , he would openly profess and own in a licentious and prophane Age , that thought such pretences to Religion to bewray want of Spirit or Breeding . He did not only take care of the Practice , but espouse the party of true godliness : he would bravely and wis●ly plead for it , and labour to gain Profelytes to it . He had a compassionate sense of the difficulties and temptations that attend Men of Quality , through the Worlds adopting many wicked Practices into Rules of Good breeding , and fixing such things into Laws of Honour , as are not only a most open Breach of the plainest and most important Precepts of Religion , but the grossest absurdities to any sober reason and common discretion . And having wisely consider'd and prepared his own mind against them , where he could , he was glad to convince and strengthen others , and where he could not , he pitied and griev'd for them ; lamenting to see some , in other respects very wise and sober Men , too deeply tainted with the commonness of the infection . To ingage his friends to a serious and powerful sense of Religion , he would follow them with Good Counsels , which he would manage discreetly , and time seasonably , laying wait for them in their most impressive Moods , especially after any great dangers , or in the time of sickness , and wherein he would reason clearly , endeavoring to convince and persuade them , both from the cogent Reason of things , and from the more affecting argument of his own experience . Whilst he lived , he would urge them by advice and importunities , and at his death , by the most affectionate Messages and dying Intreaties . In Pursuit of this end he would stoop to any thing , and sometimes make himself a companion of mean Persons , not only sending Books or Instructors to them , but making repeated Personal Addresses , and becoming a Preacher to them himself . And as for his Servants and Dependants , with the care of whom he knew God had particularly intrusted him , he was more especially careful to have them told their Duty , and observant how they practised it , teaching them to honour the Name of God , to attend duly upon his worship in the Church , and particularly upon that highest instance of it , the Holy Sacrament , to be constant at Prayers in his own family , and frequently taking Notice of such as neglected them , declaring that his business should not be admitted as their hindrance and excuse . Thus was he resolv'd , so far as either his Perswasions , Example , or Authority would prevail with them , that they who serv'd him , should fear and serve his Lord and Master too . And then as for his Prayers and Devotions , which are the very vital Breath of a Religious Spirit , as in his Closet , so in Publick , he gave an example most worthy to be imitated , shewing both much Zeal , and discretion in them . He was , as you all know , a Careful and constant Attender upon Gods Publick worship , and so desirous to bring others to do the same , that when for the convenience of the family , he has on any festivals first had the service of God at home , to induce others by his example , he has several times gone presently after to Church to have it there again . And in this he was not content to attend by halves , but was careful to come to the beginning of the service : sincerely desiring rather to come before the time , and with Patience wait the Beginning of the Prayers , than lose any part of them . For he thought it argued a great coldness , and want of Zeal for God , as indeed it doth , to use delays in paying him attendance , and though they be as forward as any in expecting of a Blessing from him , yet to be among the hindmost when any Honor and service is to be paid to him : wherein I hope those among you , who are too remiss in this Point , will learn to follow him . And as for the Holy Sacrament , though he was laborious in recollection , and much in devotion against that time , yet were the returns of it , whereat he was always a devout attendant , so far from being a Burden to him , that he several times desired they might be more often . Thus careful and constant an Attender was he upon the Publick Worship and Service of God. And whilst he was at Church , we all know the Gravity , the Reverence and Devoutness of his carriage . His Behaviour there was grave and composed , and a Habit of seriousness visibly dwelt upon his Spirit ; which testified a mind duly sensible , that there he was in the more especial presence of Almighty God , and negotiating Affairs of greatest moment , which require the utmost intention of mind , and are not to be undertaken by a Light and trifling , a remiss and stupid , a desultory and careless Spirit . It was also very Reverent , and in Decent show of Profound Humility and Submission of Spirit , to his aweful apprehensions of God , adding humble and respectful Postres , and praying always upon his Knees . For which he had so Conscientious a Regard himself , that as he has told me , he was really scandalized to see the careless , neglectful , and misbecoming Gestures some others would use at Church in their Prayers : being uneasie in himself to see men , even when they profess'd to honour and pray to God , to do it in such careless Postures as shew'd not Honour but Neglect , and wherein , though they presume to pray to God , yet they dare not come to Petition any Powerful , or Great man. And as for the Devotion of his Heart , when he appeared among you in any Publick Worship , how easily might you observe a Spirit Greatly and Piously affected ? How humble , and hearty was he in his Confessions , how fervent in Holy Desires , how affectionate in Praises and Thanksgivings ? In a word , he discover'd a profound sense of God's Majesty and adorable Excellencies , a full Conviction of his own Meanness and Sinfulness , and an high Esteem and ardent Desires of the Favour of God , and of the Mercies of another World. All which Devout Tempers and Apprehensions were livelily drawn out in his outward Meen , and yet without appearance of Vanity and Ostentation . This was the Religious Behaviour of this Pious and excellent Person towards Almighty God. And as for his Carriage among Men , it was such as became a Heart so piously and devoutly affected . He was a Person remarkably Temperate . His Quality and Fortune would have supply'd him with any thing , to gratifie and caress any Sense and Appetite : But in the midst of all these , he chose rather to deny himself , and triumph over them . The Power of abstaining from what Meat , and Sensual Delight he pleased , was a Point of Virtue he particularly affected : and this made him so far from indulging the Body , that he burden'd it with more Severity than his Friends thought it could well bear . And as for his Sobriety in a Temperate use of Drink , to say he would not exceed himself , is but a small part of his Praise , who , so far as he could help it , would by no means suffer it in others . He would lay no Snares to draw in others to excess , nor suffer it to be done by those , that depended on him . Nay , if any Persons were inclinable to over-load themselves , his Conscience would not allow him to seek the Reputation of being Hospitable , by ministring to their Excess . For he thought , and he thought truly , that to minister to any Vice , is to partake in other Mens Sins . And that a Man may as innocently furnish out Opportunities and Supplies , to those who are seeking to gratifie their unclean Lusts , or greedy Rapine , as set out excessive Stores of Wine to those , who are playing Prizes in Excess , and contest like Profest Champions in Debauchery . He ministers to other Mens Sins in both these Cases , only in the two former he helps them to sin against their Brethren , but in this last against their own selves . He was very sincere , and plain-hearted in his Speeches and Professions , making this his Rule , never to promise any thing , but what he intended exactly to keep , and to mark down what he had promised , lest he should forget it . Nay , even in Civilities and Ceremonious Addresses , wherein the World are most subject to transgress , the Measure whereby he govern'd himself was , that he might safely speak less , but never profess more than he meant , nor tell a Lye even in Complement . In his Dealings he would be just , not daring , I will not say to Cozen by Down-right Fraud and Falseness , but even to prey on others by over-reach of Wit and Skill , in Play , or Business : or if at any time he forgot himself in this Point , he durst not rest , without finding out some way to make Restitution of it . Nay , in his Pastimes , he was Conscientiously careful , not only of the Honesty and Fairness , of his getting , but also of the Ability of others losing to him . And some Men of mean Estates , being forward to mix themselves with Persons of Quality in their Diversions , when , by their forwardness to Wage with him , he has fairly won what he thought their Family at Home would find a want of , he has taken Care secretly to convey it back to the Wife and Children , without the Profuse Husband 's knowing any thing of it . This charitable Care and Christian Tenderness , was very agreeable with that Rule he had set himself in his Diversions , which was to be no gainer by any Games , but what he lost should go as the Price of his own Pleasure , but what he won should accrue to the Poor , and the Needy should be his Receivers . As his Justice was Exemplary and Great , so his Charity was Noble and Eminent . He would do generous and noble Things , and these he loved , so far as he could , to steal in upon the World , and carry so private , that unless the Deed proclaim'd it self , there should be no expectation rais'd , nor noise made of it ; hoping thereby to secure a greater Purity of Intention in the Good he did , and intitle it the more to his Reward , who sees what is done in secret . In distributing his Alms , his Rule was first to distinguish between Objects , that he might give wisely , to supply real Wants , not to support Idleness , and then to give freely and liberally , with all secrecy . In pursuance of his compassionate Sense of poor Peoples Necessities , he would sometimes take occasion privately to visit them , and give them Relief . And being more especially sensible of the great Miseries they suffer in Sickness , which by a little Physick seasonably administred would oftentimes soon be ended , and thereby they be both eas'd of their uncomfortable Distempers , and enabled more speedily to return to their Employments to maintain themselves and their Families : He agreed with a Physician for a yearly Pension to take care of all the Sick Poor of his own Parish , and ply them with Remedies proper for their Distempers , requiring him to say nothing of this his Exemplary , and wisely chosen because most wanted Charity , being careful only to secure to himself the Virtue of the Act , and then let who would have the Praise and Honour of it . Out of his sincere Zeal for the Honour of God , and the Beauty of his House and Worship , he has adorn'd the Quire of this Church , and nobly augmented our Furniture of Communion-Plate . Upon the Death of his excellent Lady , besides his Liberality to every adjacent Parish for a present Distribution , he allotted a considerable Sum to the use of the Poor for a perpetual Settlement . And now at his own Death , he has given a much greater for the use of the Poor of this Parish , and restored two Impropriations , one whereof is very considerable , to the Church ; viz. the Impropriate Tythes of this Parish of Coles-Hill , and of the Parish of Vpper-Whitacre , to those two respective Churches . The Bestowing of the two Impropriations , was a thing he had fully design'd in the time of his Health . For as for Vpper-Whitacre , he had purchased it with a Design of annexing it , the Summer before he died . And as for Coles-Hill , by a solemn Paper left Sign'd with his own Hand , to provide against all Casualties , lest he should die before he had accomplished what he intended , he took care to tell his surviving Relations , how upon mature Study and Deliberation , he was also fully and Religiously resolved to restore it , which , as he words it , belonging to the Church by several Titles , ought not to be withheld . These are noble instances of an extraordinary Piety towards God , and Generous affection to the Church of England , for whose encouragement he design'd them , for which God , I doubt not , has rewarded him , and all future Ages shall celebrate his memory and call him Blessed , whilst this Church and State shall stand . This was the Charity of his Purse . And as for all the other instances of Charity in conversation , as long-suffering , civility in carriage , mercifulness , candor in passing interpretations , Patience upon Indignities , and the like , without which , as St. Paul † says , giving all our Goods to feed the Poor will signifie nothing : he had an equal Regard , and conscientious care of them too . His Religion did not sowre into moroseness , nor his severities to himself render him peevish and uneasie towards others . To set him out to your imitation in all the virtues of Conversation , I shall not describe his carriage in all the Particulars , which would take up too much time , but rather chuse to set down the Rules whereby he govern'd himself , which will be , as the more compendious , so I hope as profitable a way for those , who are disposed to follow him . Those Rules , as they appear in his own Papers , were such as these ; viz. to cross himself in any eager desire , and in things most to his own Humour ; to prefer others ease before his own ; not to neglect , or over look the meanest Person ; to stoop to the meanest offices to do others kindnesses ; not to be high in his expectations from others ( one of the best Securities against being exceptious ) to own the least kindness he had receiv'd , and be really inclined to return it ; to forget all injuries done to him , and stifle all thoughts of resenting them ; not to speak at a venture , without thinking ; whensoever he proposed any Reasons , to do it with a modest deference ; not to mention any thing to his own Praise ; nor to discommend others ; nor to strive to out-do , or vie in the least matters . These , and such like , were the Maxims , he proposed to live by in conversing with others , and whereby he judg'd himself in his retirements and self examinations . And the Effect of them was answerable , in a truly humble , courteous , and obliging carriage . He was careful not to pass unjust censures , nor shew any unchristian violence which might cause just offence , even to his enemies , and to those he most opposed in interests and opinions : making it his frequent Prayer , to help it the better into his daily Practice , that with just Zeal against their Errors , he might still preserve all due Charity for their Persons , and never use any sinful means and unlawful expedients , in opposing the worst things , or pursuing the most Pious , Publick , and generous ends in the World. As he was thus careful to practise this excellent virtue of charity himself , so was he very Studious to maintain it among others . He sought to deserve the title of a Peace-maker , and when he heard of differences ready to flame out , would interpose himself a protector of the oppressed Parties , and hear complaints and pleadings , and compose and adjust differences , and if the Authority of Reason and Religion would not do , make use of the Power he had over his Tenants and Dependants , not allowing them to commence Suits for Redress , till they had first complained to him , and seen what Redress he could make them . In sum , he was a well-studied , and improved Christian , able to plead for Virtue and Goodness , with such Reason and Argument , as might become a Preacher , and careful to practise it with such exactness , as might adorn a Cloyster . He was a Person of very sincere and warm Devotion , a most Religious Honourer of God , and of the Clergy for God's and their Function's sake , an affectionate admirer of true Virtue and Worth wheresoever he found it , a sincere and zealous Son of the Church of England , in whose Communion he lived and died , desiring above all things in his last Extremities , to receive the Holy Sacrament and Priestly Absolution according to its order and appointment , and a faithful and serviceable Subject to the King. He was strict in his Trusts , faithful and active in his Friendships , a dutiful Son , a discreet and loving Husband , a good and careful Master to his Servants , and in the inclination of his Mind , and according to the opportunities of his Life , an universal Friend and Benefactor unto all . This is such an Account , as I thought fit to give you of this Place , of this truly Pious and Exemplary Soul. And I have chose to give it , not so much from general Characters of his Person , as particular Relations of his Practice , both because this is most Honourable to him , there being no way so advantageous of drawing out excellent Persons , as by shewing the Draught they have made of themselves , their own Praise-worthy Deeds making them more truly illustrious , than all the Paint and Varnish of abstracted Eloquence : and especially because this is of more use , and a better help to imitation . For however some Persons may hear general Characters with more approbation and applause , as thinking they shew more of Fancy and Wit than plain Narratives of Fact : yet the exposing of their particular Performances , of the Rules they observ'd in governing themselves , and of their wise and worthy Actions , is that which is like to gain most Followers , and turns most to Profit in all great Examples . This goes before Men in the way , and marks out the very steps they have troden , and so plainly shews and assures the Path to all that have a Mind to follow after them . God grant us all the Grace to imitate these , and other his Virtues after his Death , which we had so just Reason to admire , and bless God for in his Life ; and then we need not fear at last to inherit those great Rewards and glorious Promises , which we have reasonable Grounds to believe he is now an happy Sharer of . FINIS . Books lately Printed for Robert Kettlewell at the Hand and Scepter in Fleet-street . 1. THe Measures of Christian Obedience : Or , A Discourse shewing what Obedience is indispensably necessary to a Regenerate State , and what Defects are consistent with it , for the Promotion of Piety , and the Peace of Troubled Consciences . By John Kettlewell , Vicar of Coles-Hill in Warwickshire , the second Edition . In Quarto , Price bound 8 s. 2. A Journey into Greece by Sir George Wheeler , in company of Dr. Spon of Lyons , in six Books . Containing , 1. A Voyage from Venice to Constantinople . 2. An Account of Constantinople , and the adjacent Places . 3. A Voyage through the Lesser Asia . 4. A Voyage from Zant through several parts of Greece , to Athens . 5. An Account of Athens . 6. Several Journeys from Athens into Attica , Corinth , Boeotia , &c. With Variety of Sculptures . In Folio , Price bound 15. s. 3. A Vindication of the Primitive Christians , in Point of Obedience to their Prince , against the Calumnies of a Book , entituled , The Life of Julian , written by Ecebolius the Sophist . As also , The Doctrine of Passive Obedience cleared , in Defence of Dr. Hicks ; Together with an Appendix , being a more full and distinct Answer to Mr. Thomas Hunt's Preface and Postscript . Unto all which is added , The Life of Julian , enlarged . In Oct. price bound 2 s. 6 d. 4. A Sermon Preached at the Worcester-Feast , by George Walls Master of Arts , and Student of Christ-Church , Oxon. Quarto , price stitcht 6. d. 5. The Treasures of the Sea , A Sermon preached to the Mariners , by William Thompson . In Quarto , price stitcht 6. d. 6. An Help and Exhortation to worthy Communicating : Or , a Treatise describing the Meaning , Worthy Reception , Duty and Benefits of the Holy Sacrament , and answering the Doubts of Conscience , and other Reasons , which most generally detain Men from it ; together with Suitable Devotions added . By John Kettlewell , Vicar of Coles-Hill in Warwickshire . In Twelves , price bound 3 s. 7. Two hundred Queries Moderately propounded , concerning the Doctrine of the Revolution of Humane Souls , and its Conformity to the Truths of Christianity . In Octvo , price bound 1 s. 6 d. 8. A Sermon preached at the Church of St. Bridget , on Easter-Tuesday , being the first of April 1684. Before the Right Honourable Sir Henry Tulse Mayor of London . By George Hicks D. D. Dean of Worcester , and Chaplain in ordinary to his Majesty . In Quarto , price stitcht 6 d. 9. A Spelling Book for Children . In twenty fours , price bound 6. d. 10. A good Subject : Or , the right Test of Religion and Loyalty . In a Sermon , preached July the 17th at the last Summer Assizes held at Buckingham , for the County of Buckingham . Before the Lord Chief Baron Mountague , and Sir Richard Holloway Knight , John Culling Esq High Sheriff . By Lewis Atterbury , D. D. 11. A Dissertation concerning the Pre-existency of Souls : Wherein the state of the Question is briefly ununfolded , and divers Arguments and Objections on both sides alledged and answered ; and a free Judgment concerning the Sum of the Controversie allowed to every one . Being Originally written in the Latine Tongue , several years since , by the Learned C. P. and now made English by D. F. D. P. upon the recommendation of F. M. H. their Friend . In Twelves , price 1 s. 12. The History of Isuf Bassa Captain General of the Ottoman Army at the Invasion of Candia . In Octavo , price bound 1 s. 6 d. 13. Animadversions on Dr. Burnet's History of the Rights of Princes in the Disposing of Ecclesiastical Benefices and Church Lands . In a Letter to a Friend . In Quarto , price 3 d. 14. A Discourse Explaining the Nature of Edification . Both of particular Persons in private Graces , and of the Church in Unity and Peace . And shewing that we must not break Unity and publick Peace , for supposed Means of better Edifying in private Virtues . In a Visitation Sermon at Coventry , May 7. 1684. By John Kettlewell Vicar of Coles-Hill in Warwickshire . In Quarto , price 6 d. 15. A Funeral Sermon for the Right Honourable , the Lady Frances Digby , who deceased at Coles-Hall in Warwickshire , on the 29 of Septemb. 1684. By John Kettlewell , Vicar of Coles-Hill in Warwickshire . In Quarto , price 6. d. 16. The Paradoxical Discourses of F. M. Van Helmont , concerning the Macrocosm and Microcosm of the Greater and Lesser World , and their Union . Set down in Writing by I. B. and now published . In Octavo , price bound 3 s. 6 d. 17. A Discourse on Persecution , or Suffering for Christ's sake . Clearing the Notion of it ; And making a Discrimination of Just from Vnjust Pretensions to it . And passionately recommending True Christian Suffering to all those who shall be call'd thereto . Occasionally Representing the Folly and Sinfulness of Illegal , Arbitrary Courses for the Prevention of it , and the Security of our Church . By John Howel , A. M. Rector of Radnor Nova in the County of Radnor . The Religious Loyalist : Or , a good Christian taught how to be a Faithful Servant both to God and the King. In a Visitation Sermon Preached at Coles-Hill in Warwickshire , Aug. 28. 1685. At the Triennial Visitation of my Lord's Grace of Canterbury , during the Suspension of the Bishop of Lichfield and Coventry . By John Kettlewell , Vicar of Coles-Hill . Notes, typically marginal, from the original text Notes for div A47311-e410 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Heb. 10. 25. * Mat. 4. 2. † Exod. 34. 28. † Joh. 2. 16 , 17. * Mat. 23. † Luk. 13. 32. † Exod. 11. 2 , 3. † Num. 25. 7 , 8. * 2 King. 9. * Is. 1. 10 23. † Is. 56. 10 , 11. † Act. 16. 1● , 3. † Act. 4. 34 , 35. * 2 Thess. 3. 6. 14. & 1 Cor. 5. 11. † 2 King. 1. 10 , 12. † Psal. 35 , 36 , 80. Psal. 109. * Ier. 18. 21. † Heb. 12. 3. † 1 Cor. 13. 3. 
A47417	----	A sermon preached at the funeral of Sir Willoughby Chamberlain, Kt. who died at his house at Chelsey, Dec. 6 and was interred at the parish church of St. James Garlick Hith, London, Dec. 12, 1697 / by John King, rector of Chelsey. King, John, D.D. 1697 Approx. 36 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A47417 Wing K510 ESTC R29455 11146924 ocm 11146924 46400 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47417) Transcribed from: (Early English Books Online ; image set 46400) Images scanned from microfilm: (Early English books, 1641-1700 ; 1425:13) A sermon preached at the funeral of Sir Willoughby Chamberlain, Kt. who died at his house at Chelsey, Dec. 6 and was interred at the parish church of St. James Garlick Hith, London, Dec. 12, 1697 / by John King, rector of Chelsey. King, John, D.D. [4], 18 p. Printed for Thomas Bennet, London : 1697. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Chamberlain, Willoughby, -- Sir, d. 1697. Funeral sermons. Sermons, English -- 17th century. 2004-08 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Andrew Kuster Sampled and proofread 2004-11 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL OF Sir Willoughby Chamberlain , K t. WHO Died at his House at Chelsey , Dec. 6. and was Interred at the Parish Church of St. James Garlick Hith , London , Dec. 12. 1697. By JOHN KING , Rector of Chelsey , near London . LONDON , Printed for Thomas Bennet , at the Half-Moon in St. Paul's Church-Yard , 1697. TO THE Lady Chamberlain . Madam , ALL who know your Ladyship will easily excuse me for Publishing this Discourse , if at the same time they are acquainted it is done , in Obedience to your Command . But did they know the particular obligations I lie under , they would Tax that modesty , which should suppress it , for ungrateful . Now though I find no small aversion in me to the Publication ; yet I find a greater to ingratitude . I have been a Witness of your great Affliction , and if I can do any thing that may be serviceable to you under your present loss , and grief , if I can Administer comfort to the Mourner , which is a Special act of Christain Charity , I shall be glad of the occasion , and not value the Censure may be justly due to this hasty and indigested Treatise . That an happiness suitable to your Virtue , and Piety ( for I need wish no more ) may attend you here , and an infinitely greater crown you hereafter , is the Prayer of , Madam , Your Ladyship 's Most Obliged and Humble Servant . John King. TO THE READER . A Preface may seem superfluous , were I not obliged to bespeak your favourable reception of the following Discourse , and your Charitable Judgment of the Subject thereof . As to the former , 't is needless to alledge it was hastily composed , and not designed to be made publick , you will easily discover that from its incorrectness and imperfections . But whatever allowances are to be made for them , there are I assure thee none required to the sincerity of the relation . And its brevity is a virtue . Perhaps some may disapprove of the Texts being taken out of the Apocrypha ; but I hope none of our Church will say much on that point , since this excellent Book of Ecclesiasticus is appointed to be read in Churches , for Example of Life and instruction of Manners , not as a Rule of Faith , which is as much as any Sermon , or mere humane composure can pretend to . And for the Explication of the words , I humbly submit it to better judgments . The Gentleman here represented was born in the Fruitful and Rich Island of Barbadoes , where he had a great Estate ; and must be confessed that he had lived as freely , and as much at large ( to use the softest terms of the dead ) as any who are exposed to the temptations and snares of much Riches , and under the Conduct of little Prudence and Self-Government . So that the former part of his Life was irregular enough ; and he can be esteemed but a late Convert . His Reformation is to be dated from the death of his Son ( about eight Months before his own ) a great , but I may say for him an happy Affliction . For that begat in him a visible change , and a Repentance , I hope more early than his last Sickness . Vnder his illness he applied himself to the most eminent and learned in their profession , for his Bodily Cure and Health ; and to the great Physician of Souls for his Spiritual : and as his Submission was more regular under the prescriptions of the latter , so I trust was his Success better . His Distemper was lingring , and so afforded him time to further that preparation he had begun ; which he did with all visible chearfulness and application . And it was happy that he did so : for his Distemper terminated in the heigth of a Lamentable Frenzy . Here I wish I could avoid this dismal Scene , wherein his condition for three days was the most moving and pitiful can well be imagined . He showed such a variety of humours , as was scarce ever seen in one Person in so short a time ; for you might discover in the running of a few Minutes , Sorrow and Joy , Fury and Temper , Meekness and Anger , grave Devotion and inconsistent Rovings , and twenty Contrarieties more , succeeding one another . But the most deplorable accident of his Distemper was a most dreadful Chastisement of himself , and , as soon as he was sensible , his owning God's Justice in that particular . The Spirit of a Man will sustain his infirmity , but a wounded Spirit who can bear ? May all who knew , or heard of him , or shall read his Character , judge Charitably ; consider seriously the terror of God's Judgments , and learn from the sudden and extreme violence of such Diseases , to take all care of living Holy and Religious Lives , or working out a timely Repentance , and not expose Eternity to a fatal and dangerous surprize of Sickness and Death . And may God's Grace , which maketh small things Instruments of great Good , improve what thou shalt meet with here to thy Spiritual Benefit , and then , with me , give God the Glory . Ecclus. XVI . 22 . Who shall declare the Works of his Justice , or who can endure them ? For his Covenant is afar off , and the Tryal of all things is in the End. THese Words of the Son of Sirach , which I am now obliged to discourse on , are my task , not my choice . They were sometime since mark'd out , and design'd for this occasion , by the Gentleman we Lament ; Probably upon some Meditations he had on a late severe Affliction ( that made a mighty impression on him ) in the loss of his only Child , which almost as soon as lent him , was snatch'd out of his Arms , by the afflicting hand of Providence . For accordingly , in the beginning of this Chapter , the Wise Moralist makes excellent reflections , and passes a just sentence on the vanity and unprofitableness of abounding in Children ; and that there is no reason to desire them , or rejoyce in them , unless they prove good and vertuous . V. 1 , and 2. Desire not a Multitude of unprofitable Children , neither delight in ungodly Sons . Though they multiply , rejoyce not in them , except the fear of the Lord be with them . He proceeds to show that the enjoyment of them is a very fickle and uncertain Blessing ; and that it is better for men to want them , than to be afflicted with such as are wicked . V. 3. Trust not in their life neither , respect their multitude : for one that is just is better than a thousand ; and better is it to die without Children , than to have them that are ungodly . An Excellent Lenitive to mitigate the grief of Parents for the early losses of Children , before they can be assur'd , whether they will make a fair and virtuous , or a deformed and vicious figure in the World. But not to insist longer upon the motive that might induce him to read , and frequently meditate on this Chapter , as I understand He did ; or to chuse these words to be enlarged on at present ( as if He had some presage and aboding of his severe and astonishing Distemper ) we who saw this particular instance and work of Divine Justice and Mercy on him ; may with great reason use , and with the most sensible emphasis utter these words , Who can declare the Works of his Justice , or who can endure them ? For his Covenant is afar off , and the tryal of all things is in the end . I need not dwell on a large explication of the words , though the latter part of them is not so plain , as not to need some clearing . An unforced and obvious sense will arise from them by granting they present to our Observation , I. The Unsearchableness and Terror of Gods Justice , Who can declare the Works of his Justice , or who can endure them ? II. That his Mercies ( the result of his Promises and Covenant ) are not to be measured wholly from the Good Men enjoy , or the Evil they suffer in this Life ; but the next ( which is farther off ) is the proper season , when we can make a right Judgment and certain determination of the state of Man , and of the Justice and Mercy of God in his Misery or Happiness . And First , The works of God's Justice or his Judgments are ineffable , they are to us unfathomable , and like the great Deep . Whence comes it to pass that all Humane affairs are so full of vicissitude and change , that no Man can in this Life assure himself of the success , or discern the certain event of any of his Actions ? No Human design or contrivance though founded upon the greatest reason and policy and carried on by the most prudent managment , but may defeat the Contriver . Our foresight is so short , that we cannot tell what will befall us the next minute . We cannot securely provide for our safety . We can neither foresee nor prevent evils that may befall us . We are so subjected to Sickness and Death , to Crosses and Disappointments in this World , that our security is owing to the vigilance and protection , and our success and all prosperous events that attend us , to the guidance and conduct of an Almighty Providence . This is that Invisible Power , that disposes and rules all Created Beings ; over-rules Human Actions , and is the cause that the Race is not to the Swift nor the Battle to the Mighty . Now this Providence is that whereby God either foresees or Permits , orders and directs things to a certain end : Which is done oftentimes through so many turnings and windings , and carried on in so dark and mysterious way , and so far above all Humane Scrutiny , that though it concerns our selves , and our disposal in this Life , we are forced with the Psalmist to confess , Such Knowledge is too wonderful for us ; it is high , we cannot attain to it . And the knowledge 〈◊〉 scarce of any thing is more above us , or more unattainable by us , than of that important day and hour of our Lord and Masters coming in that particular Judgment and Punishment for man's Primitive Rebellion . To reflect how the Providence of God ( who takes care of the meanest of his Creatures , so that not a Sparrow falls to the ground without his advertency ) determines the frail lives of men : How strangely different and various are the means and works of his Justice in this particular ; we may use the Apostle's Exclamation , How unsearchable are his Jugdments , and his ways past finding out ? Indeed so short sighted are we in what may come , or happen , that we are non-pluss'd in our desires , and puzzled in our choice of things in this World. A short Life is often-times , but a long never fails of being subject to Aches , Infirmities , Pains , Afflictions , Weakness , and innumerable Evils . So that a long Life under these Circumstances is what no Wise , or Good Man will chuse for Himself , or desire for his Friend . Especially if he consider that the longer we Live , the further are we from our desired Haven of Rest and Quietness , and the longer exposed to the tempestuous Billows and Storms of this Life . For alas ! what is it we are so fond of in it ? It is full of Wants in the midst of Worldly Plenty ; so frail and deficient , that ( according to the Psalmist ) in our best estate we are altogether Vanity ; And the Funeral Office most fitly pronounces , In the midst of Life we are in Death . And we shall readily assent thereunto , upon reflecting that there is scarce a Creature so feeble , but may deprive us of this good ; and if armed by Providence , the meanest are more than sufficient to effect it . A Fly , an Hair , a Grape-stone ( if poor Anacreon's story be true ) can extinguish this faint Lamp of Life . And the young Lady , whose innocence shields her from the Fatal Sword , shall rather than fail meet with Death at the point of her Needle . Death ( according to an Elegant Author ) reigns in all the portions of our time . The Autumn with its Fruits provides disorders for us ; and the Winter Cold turns them into sharp Diseases : The Spring brings forth Flowers to strew our Hearses , and the Summer gives green Turf to cover our Graves . To be short , since in every place and season we are in danger , since every thing , even the necessaries of Life may destroy it , the Air may infect , and our Food surfeit us , how unreasonable is it to build our hopes upon this fickle Life ? and how reasonable is it to suppose that which is but as a span long would be even as nothing , were it not wholly supported by an Almighty Power and Providence ? And as for the various ways and means of our Deaths , they are only open to his Omniscient Eye : So that who shall declare these Works of his Justice ? But Secondly , The Divine Judgments are terrible , The Works of his Justice who can endure ? Though his Compassion and tender Mercies fail not ; Though he doth not Afflict willingly , nor grieve the Children of Men ; though great be the forbearance and long-suffering of God towards us ; yet we may so far abuse his Patience , and receive his Grace in vain , as to render him a God of the sharpest Anger , and highest Resentment . And so he is set out by the Holy Spirit , to be against obdurate and impenitent Sinners . Such will experience him the strictest Justiciary . For our God is a consuming Fire . The Worm of Conscience that never dyeth , and Flames unquenchable are the instruments of his Justice . Now such a wounded Spirit who can bear ? Or who can dwell with everlasting burnings ? So that as this wise Author observes there is a due proportion of Mercy and Justice in God. v. 11 , 12. Mercy and Wrath are with him . He is mighty to forgive , and to pour out displeasure : As his Mercy is great , so is his Correction also : He judgeth a Man according to his Works . Now according to our sence of things , it would seem a just and equitable Law , that only Good men should be entituled to Rewards and Mercies , and the Wicked to God's Judgments . And so all Men in this World , as well as in the next , should be happy or miserable , fortunate or unfortunate according to their own deservings . That the best of Men should fare best , and the worst receive the coursest treatment , any one without much consideration would think should best agree with a Mercy and Justice infinitely perfect . But there is nothing more certain than that the dispensation of Providence are otherwise , and yet altogether righteous . For in the general Acts of God's Bounty and Mercy , such as our Preservation ( which next to our Creation is an instance of the Divine Goodness ) the Providence of God is indifferently extended to both parties . And in other subordinate Blessings which conduce to preserving both ; both have ordinarily an equal share from our Heavenly Father . He maketh his Sun to shine on the Evil and on the Good , and sendeth his Rain on the Just and on the Vnjust . Now though such instances do but more illustriously declare the Goodness of God : Though to forgive does not interfere with , but rather extols his Mercy : Yet is it strange that his Judgments should be indifferently dispensed to both parties ; it is matter of admiration to him who is unacquainted with the Oracles of God. But this difficulty is easily removed by reflecting on the II. Second , Observable from the words , That the Divine Favour is not wholly to be measured from the good ▪ or Evil men suffer in this Life : but the next is the proper season to judge rightly of their Misery or Happiness . And First , The Divine Favour is not to be measured from the Good or Evil men suffer in this Life . God's Promises and Covenant under the Gospel are afar off , being extended to the Gentiles , as well as the Jews , and respect not barely Temporal , but Spiritual , and Nobler Blessings . For we know the Good and Bad things of this World ▪ are promiscuously bestowed by Providence . As no virtuous or Religious qualities can certainly intitle men to the former ; So no vicious or Sinfull habits can expose Men inevitably to the latter . Here sometimes ▪ Bad Men thrive and Good Men are afflicted . Here sufferings assault the best of Men , and the best of Causes . To confirm this we can Summon in as Evidence The Glorious company of the Apostles , the goodly Fellowship of the Prophets , and all the Noble Army of Martyrs . Now that God ( who always acts with the greatest Wisdom , and has the most Glorious and just end in all his dispensations ) has most gracious designs and intents in the afflictions of his own Disciples the Professors of his Holy Religion , is a truth not to be doubted ; but will be very plain , if we consider the excellent reasons of Humane sufferings : And that they are in the 1 st . Place a Mean to try our Sincerity in our Profession , our Patience and submission to God's will under them . Not that God ( who searcheth all hearts ) has need of any means to try our Sincerity or discover the most inward thoughts of Men ; or that He who exactly knows our frames , and how we are made and formed , needs to lay open Humane passions and infirmities ; but by these our Christian Faith and hope are exercised , and if sound and vigorous , will bear us up and support us , and will be found in this day of the Lord Laudable , Glorious and Honourable . By these Hypocrisy is exposed and laid open , and the World discovers who are stedfast and sincere , and who are treacherous and Apostates to the interest of his Church and Religion . For an Hypocrite has not Patience and Courage to suffer for Righteousness sake . While all things are serene , and calm , while Religion and our Duty to God ingage us in no danger , stand in no opposition to our temporal interest than every Man has Courage enough to be of their side . But if Religion exposes Men to any severe tryals , if it carries any peril or trouble with it , the sincere is quickly discerned from the Hypocrite . So that thus The Lord tryeth the Righteous . 2. As sufferings and judgments are to try our Sincerity and Patience , so are they a means of our Conversion and Amendment . They are God's Messengers sent as the Angels to Lot , to call us out of this Sodom of iniquity , and make us fix our desires on Heaven . Indeed many times afflictions and Crosses are the last means to influence our repentance ; so that when the Mercies of God are unable to lead us , his judgments are sufficient to drive us to the amendment of our Lives . How many has the smart and agony of an acute distemper reformed , who in a constant course of Health and Blessings , were uncapable of any impression from the Bible or the Pulpit ? How many hath adversitiy , losses of Relations and Estate mollified and made sensible of their Sins , who were like Adders deaf to the voice of the charmer charmed he never so wisely ? This God declares was the errand of Troubles to his own People . For in their Afflictions they will seek me early . And this the Psalmist confesses he found effected in himself . Before I was afflicted I went astray : but now have I kept thy Word . But 3 dly , Judgments are Inflictions which all Men deserve as a just retribution for their Sins and Iniquities . To see the Righteous suffer , and Wicked prosper in this World , was the Epicureans chief Argument against Providence ; and moved them to attribute all events to a blind Chance , and irresistible Fate . This made Aristophanes presume there was no God to superintend the World , because the Bad domineer'd over the Good : and the Heathen in Minutius Foelix to argue If the World were governed by Divine Providence and a Deity , The Tyrants Phalaris and Dionysius had never deserved Kingdoms : The Patriots Rutilius and Camillus had never undergone Banishment ; nor Socrates dyed by Poison . And this gave occasion to that infidelity the Prophet Malachy mentions , when the People Murmured , It was vain to serve God , because the Proud where happy , yea , they that work wickedness are set up ; yea , they that tempt God are even delivered . Indeed a slight consideration of this is enough to surprize us , as it did divers of the Sacred Pen Men , upon the like Distributions of Providence . Job demands Wherefore do the Wicked live , become old , yea , are mighty in power ? The Psalmists passion was raised at the sight of it . I was envious at the foolish , when I saw the prosperity of the wicked . The Prophet questions how these dispensings can accord with Gods Righteousness and Justice . Righteous art thou , O Lord , when I plead with thee : yet let me talk with thee of thy Judgment : Wherefore do the wicked prosper ? Thou that art of purer eyes than to behold evil , and canst not look on iniquity : wherefore lookest thou upon them that deal treacherously , and holdest thy tongue when the wicked devoureth the man that is more righteous than he ? But upon closer Thoughts we shall be convinced that these distributions of Divine Providence in the Afflictions of Goodmen , and impunity of the wicked are acts of the greatest Mercy and strictest Justice . Which will appear plain if we seriously reflect that the Best of Men deserve the worst Temporal Judgments , and that the wicked consequently deserve greater . In this World all Mankind are in a State of Sin , whosoever conceives the contrary deceives himself and the truth is not in him . Yea , the best of Men have been grievous sinners ; so that the most upright of our kind can only pretend to a comparative goodness , are only good in respect of those who are more wicked : for in an absolute sense , there is none that doth good no not one ; and none that can be called good but God only . Now let us farther reflect that the wages of Sin is Death , and that Good Men ( according to the common acceptation of the Word ) are obnoxious , and we shall be fully convinced that crosses and sufferings in this Life are mild punishments even to the Righteous , and the Best deserve the worst of Temporal Judgments . This no less nor worse a Man than David owns , who confesses his Sins , and acknowledges if God pleases to punish him for them , his Justice cannot be impeached or questioned . Against thee have I sinned and done evil in thy sight , that thou mayest be justified when thou speakest , and clear when thou judgest . And thus St. Paul vindicates the Divine Justice in this particular , and silences such as murmur against it . But if our unrighteousness commend the righteousness of God , what shall we say ? is God unrighteous who taketh vengeance ? ( I speak as a Man ) God forbid : for how then shall God judge the World ? So that it is both Just and Merciful in God to afflict us here . Just to punish us in this Life , and Merciful in that he does it in order to acquit us in the next , which we ought to own as an exceeding act of Grace and Kindness . The Tenderest Father punishes the very beginnings of Sin , nips the first buddings of Vice in his Son , and after the Punishment is over is reconciled to him . But if his Vices and Extravagancies become too great , and prove above the corrections of a Father , he is cast off and dis-inherited . That our Heavenly Father deals so with us , is a Truth most manifest . The Apostles witnesses , If ye endure chastening , God dealeth with you as with Sons ; but if ye be without chastisement , then are ye Bastards and no Sons . So that when wicked Men pass with impunity here , they are greater objects of our Pity , than our Envy , and we ought not to fret our selves because of evil doers , neither be envious against the workers of Iniquity , who are fattened , and appointed as Sheep for the slaughter , and treasure up wrath against the day of wrath , and revelation of God's righteous Judgment , who will then render to every Man , acccording to his deeds : For surely there is an end , and thine expectation shall not be cut off . Hence we may raise more comfortable hopes from their severe afflictions in this World , than from their outward flourishing and prosperity . Thus we see God's favours and frowns in temporal blessings and sufferings , are no rule to measure the Happiness or Misery of Men in the next Life . We must rest satisfied , and suspend our Judgment here : because Lastly , The Tryal of all things is in the end . The end crowns every Action and Work of Man , and the last and finishing stroak is of mighty importance . As the Tree falls so it lies . A Sincere Repentance and a stedfast Faith to the last ; are necessary qualifications to make an happy Conclusion of this Life , and fit us for that Judgment which after Death is appointed for all Men. Under their conduct we shall abide with comfort , The great Tryal of things in the End , at that last and general Judgment , and coming of our Lord ; a day of joy and comfort to the Godly , but of Terror to the Wicked . Under them , though ever so sharp bodily agonies and pangs conclude this frail Life of Man , Charity will oblige us to Pronounce the end of that Man is Peace . And I hope Christian Charity will thus judge of our Deceased Friend ; Concerning whom I must beg leave to speak a word or two , and so conclude . In which I shall use all the modesty , and sincerity , that becomes this Place , and my Profession . I need not acquaint you , that He was a Gentleman born to an ample Fortune and Estate ; and became too early perhaps Master both of That and Himself . For he had the Misfortune to lose his Father when young , which affords oftentimes an occasion to young Gentlemen of lashing out into great Excesses . Under such unhappy circumstances it must be an extraordinary pitch of Prudence , and an uncommon tendency to Virtue , and inclination to Goodness , that can secure and keep Youth within just bounds in this licentious and vicious Age. But I shall confine my self in what I speak upon this subject to my own knowledge . And if from thence it shall appear , that the last and finishing Stroaks of his Life , be in different Characters , and made a distinct figure from the former part thereof known to some of you , it will ( I hope ) be owned as an Argument of his Repentance , and a reason for comfortable hopes to you and all his surviving Friends concerning him . My knowledge of him has been but of late . I cannot say , I intimately knew him , untill his Late affliction and last Sickness . Upon the former , which was occasioned by the Death of his Son , though his grief was great , and he seemed afflicted to the last degree ; yet I must own , I scarce ever met with any one , who expressed himself better on the Duty of Christian submission to God's will ; and what good uses we ought to make of such severe Afflictions . And I hope he made a Good use of that ; for since that time his Excellent Lady , and the whole Family can bear me Witness they discovered a great change in the choise of his Company , the observing regular hours , the avoiding excesses , the keeping generally at home , and exercising himself in reading , and in all respects observed in him a far more Serious and Sober deportment . And to his Last long Illness , when I was frequently called and went to visit and assist him ; I found in him , all the Notes and Temper of one truly penitent , and who seriously applyed himself to make his Peace with God , by an Humble Confession , by an hearty sorrow for his Sins , by a Professed Resolution of better obedience if God should restore him , by a Devout receiving the Blessed Sacrament , and by constant Prayers . Now as to his sincerity in these Duties , and devout performance of them , it is best known to that Omniscient God ( who is the only Searcher of hearts ) to whom they were offered . But his generous Oblation and Charity to the Poor when He receiv'd the Sacrament in his Sickness : and the frequent opportunities he took of being Charitable at other times , beyond most in the place where he lived ( a Duty which Hypocrites commonly fail in as being too chargeable ) will strongly plead for his sincerity , will cover a multitude of his smaller sins of failure and infirmity , where-ever that Charity prevails , which is kind , believeth all things , hopeth all things . Under this head I ought not to omit the mentioning one act of Spiritual Charity , which he often expressed an hearty desire for , both in Health and Sickness . Which was to have a Law made to oblige our Plantations to baptize their Negro Slaves as their French Neighbours did . And so far he pursued that good intention , that he gave strict Orders , and made it his earnest request , to me and others , that the Black who waited on him , might with all convenient speed , be instructed and made a Christian. Now I heartily wish this would prove a Motive to all who are Masters of such People ( who are capable of being made Eternally Happy , and Instruments of praising God as well as we ) to incline them to have so much regard for the Salvation of Men , as to follow and promote this Christian practice : and to make this Charitable return to those poor Souls whose Bodies labour to enrich them : and whose circumstances being narrow in this , ought to have better provision made for them in the next Life . This would be a most excellent act of Charity , as respecting their Eternal Welfare , which in our Blessed Saviour's esteem is more important than to gain the whole World. He owned himself a Son of the Established Church , professed a resolution to live and die in her truly Catholick and Apostolick Faith , expressed a just esteem and veneration for all her excellent Rites and Constitutions . Now this was visibly enforced by that singular respect , with which he always treated her Ministers and Clergy ; and that particular regard he showed with great zeal upon all occasions , for her admirable Prayers and Liturgy , and express'd in the constant use thereof , which he retained to the last minute of his Life : Which I do not speak barely upon my own knowledge , but can confirm by unquestionable Testimony . And I remember he blessed God that this Love for the best Church in the World ( he owned ) was mightily promoted in him , from that Orthodox Place of his Education , which was one of the most renouned Foundations for Learning in this Kingdom , and under the Best Governour , that this or any Age produced : But he lamented the opportunity he lost there , as to other Advantages and Improvements . Now these and the like , were the result of his deliberate Thoughts , and sound Mind ; before God was pleased to permit his distemper to arise to that height ; as to deprive him of his Senses and Reason . And yet even then in his greatest fits of frenzy he never ( that I heard ) let slip an Oath , or a Curse . But animadverted upon himself in the severest manner , to the Astonishment of those that Administred to him , for his former excesses in that kind ; and in all his Lucid intervals was very inquisitive how he had behaved and carried himself ; and whether he had offended God by any Indecent expressions ; and received the information from those above him , that He had not , with great joy and comfort , and commonly with Blessed be God , or Glory be to God for it . All about him were Witnesses , what constant Confessions of his Faith he made , and what Professions of Repentance and new Obedience he uttered ; and so earnest he was in his Prayers to God to restore him to his senses , and forgive him his Sins , that He almost melted those about him into Tears . He desired those Reverend and Worthy Persons , who were compassionate Witnesses of his severe distemper , and Charitable assistants to him , frequently to pray by him , and for him , with whom He joyned with all the composed sedateness , and appearing fervency of Zeal . And for some hours before he dyed , he had his perfect reason , which helped him in a regular and well ordered Devotion , and a sensible carriage to the last . So that if from the end we are to make our judgment , and thence to raise our Hopes and Fears , the Tryal of all things being in that ; here are strong evidences and good grounds for hopes to all the surviving Friends and Relations of the Gentleman to whom we now perform this Charitable Office. To conclude , let me address to you who hear me , and beseech you to reflect on the terror of God's Judgments , and seriously consider the last account you must give of your Lives and Actions , and advise you to betake your selves vigorously and speedily to the care of that great and important business . Here lies before you an instance of a strong Body and Constitution brought down to the Grave in the vigour of his Age , in his full strength , when his Breasts and Veins were full of Blood , and his Bones were moistned with marrow . Wherefore you that are young , and apt to rejoyce in your youth , and to let your Hearts chear You in the days of your youth , and to walk in the ways of your Hearts , and in the sight of your Eyes . Know that for all these things , God will bring you to Judgment . And you who are drawing toward the evening , and the day of whose age is far spent , consider , I pray you , it is high time for you to remember your Creatour when your evil days come upon you , and your years draw nigh , when you may say we have no pleasure in them . Finally , oh that all would be Wise , and seriously consider their latter end , in which is the Tryal of all things . So teach us , O Lord , to number our days , that we may apply our Hearts unto Wisdom , and receive the recompence of reward , thou hast prepared for all thy Servants , who live in thy faith and fear , and die ( as we hope our Brother has ) in thy Favour . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A47417-e280 Prov. 18.14 . Notes for div A47417-e440 Psal. 36.6 . Ps. 139.6 . Quid enim est aliud , senem videre trementem , incurvum , canum , imbecillum , infirmum , quam cernere morientem vivum , aut viventem mortuum . Cic. Consolat . Dr. Taylor 's Holy Living and Dying . Heb. 12.29 . Visitat . Exhortation . Psal. 11.5 . Hosea 5. Ps. 119.67 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod si Miundus , &c. Mala. 3.14 , 15. Job 21.7 . Psal. 73.3 . Jer. 12.1 . Habak . 13. Rom. 3.5 , 6. Psal. 37.1 . Rom. 2.5.6 . Prov. 23.18 . Matt. 16.26 . Christ Church Oxon. Dr. Fell Bishop of Oxford . Job 21.24 . 
A47613	----	A summons to the grave, or, The necessity of a timely preparation for death demonstrated in a sermon preached at the funeral of that most eminent and faithful servant of Jesus Christ Mr. John Norcot who departed this life March 24, 1675/6 / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1676 Approx. 100 KB of XML-encoded text transcribed from 52 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47613 Wing K95 ESTC R29890 11217632 ocm 11217632 46869 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47613) Transcribed from: (Early English Books Online ; image set 46869) Images scanned from microfilm: (Early English books, 1641-1700 ; 1444:29) A summons to the grave, or, The necessity of a timely preparation for death demonstrated in a sermon preached at the funeral of that most eminent and faithful servant of Jesus Christ Mr. John Norcot who departed this life March 24, 1675/6 / by Benjamin Keach. Keach, Benjamin, 1640-1704. [19], 79, [1] p. Printed for Ben Harris ..., London : 1676. Errata at end. Reproduction of the original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Norcott, John, d. 1676. Death. Funeral sermons. Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Summons TO THE GRAVE OR . The Necessity of a Timely Preparation for DEATH . Demonstrated in a SERMON Preached at The FUNERAL of that most Eminent and Faithful Servant of Jesus Christ Mr. JOHN NORCOT . Who Departed this Life March 24. 1676 By BENJAMIN KEACH , a Cordial and an unfeigned Lover of the Deceased . MIC . 7. 2. The good man is Perished out of the Earth . LONDON , Printed for Ben. Harris at the Stationers Arms in Sweethings Rents , near the Royal Exchange . 1676. To all Sincere Christians that were the Hearers of this Sermon , but more especially to that poor , afflicted , and sorrowful Congregation , which is in God the Father , and in our Lord Jesus Christ , meeting in Old Gravel-Lane , near Wapping , London . WHEN I think of that Separation Death hath made between you and your beloved Pastor ( my dear Brother ) it causes sadness to seiz my spirit ; Sure , such Stroaks of the Almighty should bring us upon our Knees ; I wish you are not hereafter made more sensible of the Nature of these sore Rebukes , then at present you can be ; however let us learn this Lesson by it , not to overprize or value any thing or Person short of Jesus Christ ; 'T is good in all things to labour against inordinateness of affection ; We can't , 't is true , love God too much ; nor Christ too much , but we may love Ministers too much , nay , idolize them , esteem them above what is meet , as many in former times have done , or we may esteem them not enough ; whether any of you have bin guilty herein or no , will now I am perswaded be discovered ; if duty to God , our solemn Vow and Covenant with God and the Church , and our Love to Jesus Christ , will not make us to know and keep our Places , what may we judge of our selves , or others judge of us : I am not without fears I speak of some in respect of temptations of this kind , I pray God deliver them from it , lest they bring up a reproach upon the good ways of God ; You had or would be looked upon all of you , to have a real and cordial love for him that is now taken from you , O then do nothing after his death that would have grieved his soul were he alive ; Labour to live in love , and strive to keep the unity of the Spirit in the Bond of Peace ; I having this opportunity , thought it not amiss to give a hint or two of this Nature And now beloved , as concerning this Sermon , had it not been Preached in part to fulfil the desire of the deceased , I should not have presumed to have taken so weighty a work upon me , especially in the Presence of so many able and worthy Ministers , as I am not so , ( the Lord knows , I look upon my self no ways meet , or fitly qualified and capacitated for such a weighty work I am called to ) And truly , brethren , 't is not any excellency and worth that is in this broken Sermon that is the cause of its Publication , 't is the desire and importunity of several amongst you , and some others , that hath brought it forth ; I do think , nevertheless , for the sake of him at whose Desire and at who'e Funeral it was Preached , you will entertain it though never so poor and mean a work . I told you what sorrow had seized my spirit , I Preached with a heavy heart , and with a mournful spirit , I know you fate under the hearing of it ; alas , I cannot blame you for your mourning , he was a most sweet and choice Preacher , most excellent skill had he to dive into Gospel-Mysteries ; he saw , if I may say without offence , as far into a Text of Scripture , as most men now surviving , and as careful in dividing of the Word that every one might have a portion in season ; O how sweetly has this Trumpet sounded in your ears , what spiritual joy hath it raised in your hearts ! O how powerful in Prayer hath he been ! Hath not his prayers and Tears over sinking sinners , tended to melt their Adamant hearts ! O the thronging there hath been about him , no marvel he had precious bread always to break unto the children ; he knew how to feed with milk , and how and when to feed with strong meat ; It was his delight , I am satisfied , to do his Masters work , and in doing of it , I may say , he loved not his life unto the death . He is gone to eat the fruit of his labour , and I wish , that all those Choice Sermons you have heard from his lips may not be buried with him , I hope the fruit of them will be seen in your lives ; and could some of them be made publick , they might be very serviceable unto the People of God and others in general . I shall at present say no more , but earnestly desiring the Lord to continue the Labourer you have , and send some other in due time amongst you , to the making up that great loss which at present you do sustain , so that sinners may be in the midst of you converted , and true believers strengthned , encouraged and comforted , and all built up together in love , to the end that you may be found without blemish in the day of Jesus Christ , and that it may be so , is the desire , and shall be the Prayer of him Who is willing to serve you to his Power , for Christ and his Truths sake , BENJAMIN KEACH . To the READER . Impartial Reader , SVpposing thee to be One that was not at this late Funeral ; or if thou wert there , could'st not have the opportunity to hear the Sermon ( by reason of the straightness of the place , and the multitude of People ) and perceiving it is partly for thy sake , the Printing of it has bin so much desired , I thought it might not be unnecessary to offer a word or two briefly unto thee , whether it deserves such a Publication or not , it will come now under thy Censure ; however , if thou knowest the Person that taught it , I am satisfied , thou wilt not lose thy expectation , nothing excellent thou dost expect , considering the weakness and shallowness of the Preacher , how shouldst thou ; yet if thou hast nothing of Prejudice in thy heart against him , from that contemnable apprehensions thou and others have of that he is not wholly without hopes , but that some small profit thou mayst gain hereby ; Let the consideration of the subject prevail upon thee , however to give it the reading ; 't is , you hear , a Summons to the Grave : thou canst never hear too often of death ; and sure this Sermon will not offend thee , if thou art one that dost live , I mean , live indeed , in the sight and stedfast belief of a future life , an eternity of happiness or misery ; I have read , that Philip King of Macedon , commanded one of his Pages to awake him every Morning and call aloud to him , Sir , remember you are a man : This great Monarch did not disdain to be rouzed every day from sleep with the News of death , though it was but by the Mouth of his poor sorry Page , and shall any of us slight the Message , through want of affection to the Messenger ; but perhaps , thou mayst be one that likes neither , may be thou dost not care to hear of the tidings of dying , and art ready to judge them melancholy fools that break their sleep about it ; These who are indeed prepared for it , have no cause to be disquieted in thoughts of it ; but what wilt thou do when death comes , that hast a guilty conscience ; have you not heard of that poor soul , who cried out in horrour and distress of spirit upon his death-bed , O what shall I do , I am so sick that I cannot live , and yet so unprepared that I dare not die : Remember , that the thoughts of death , when it comes , will abate thy courage , 't will make the proudest heart to stoop ; 'T is a pretty Passage that I remember of a certain King of Hungary , who being on a time very sad , his Brother ( a Jolly Courtier ) would needs know what ailed him , O Brother ( said he ) I have bin a great sinner against God and I know not how to die , nor appear before God in Judgment ; These are ( said his Brother ) melancholy thoug●●… , and withal made a Jest at them ; the King replied nothing for the present but the custom of the Countrey was , that if the Executioner came and sounded his Trumpet before any mans door , he was presently to be led out to the Place of Execution ; the King in the dead time of the Night , sends the Headsman to sound his Trumpet before his Brothers door , who hearing it , and seeing the Messenger of death , springs in pale and trembling into the Kings Presence , beseeching him to tell him wherein he had offended ; O Brother ( replied the King ) you have never offended me , and is this Executioner so dreadful , and shall not I that have greatly and grievously offended God , fear to be brought before the Judgement Seat of Christ ; Death amazes none more when it comes , as it doth them who think not of it ; the Egyptians used to carry about the Table a Deaths Head at their Feasts ; 't is good in the midst of all our delights and enjoyments , to be put in minde of the Grave ; And if this Sermon spake no more power fully to thee then a Deaths-Head to awaken thee , it may be worth thy Pains to read it , God may bless weak endeavors to great advantage ; Jesus Christ could make five Barley leaves and two Fishes to feed five thousand men , and yet the fragments that were left might saetisfie many a poor hungry soul : what though thou art afterly served , God can heat it by his Spirit , God can make it wholesom food for thy soul : if thou hast but an appetite I do not much fear thy relishing of it , for though the full stomack loaths the Honey-comb , yet to the hungry soul every bitter thing is sweet . But because I would not weary thee , I shall only now give thee a summary Account of the particular things insisted upon , and then commit thee to God. 1. Thou hast the certainty of Death amplified , or brieftly enlarged upon . 2. Some awaking Considerations and Motives to a speedy and effectual Preparation for it . 3. Several Directions and Cautions in order to it . 4. You have dying Ministers lamented , or several sad grounds of Lamentation upon that account . 5. Then fifthly and lastly , you have comfort against Death , or how true Christians may stay and support themselves in the hour of death , or in parting with godly relations : and because nothing is more effectual in order to this , then that comfortable assurance of present enjoyment , or being with Christ at that very instant , when the breath leaves us ; somthing was offered to confirm the souls immortality , it was but a little which was said , had it been more it would not have bin too much : It was not delivered as it is matter of controversie , to grieve any who are differently perswaded : but as 't is matter of comfort , suiting with the occasion , that so sorrowful spirits might be consolated , having for several years found the usefulness and sweetness of the doctrine under the like dispensation my self : What is more plainly laid down in holy Scripture then this : and those Arguments that so much establish me in the beleef hereof are many , one is taken from our Saviours own words , Because man cannot kill the soul Mat. 10. 28. If men cannot kill it then 't is not mortal : As also the consideration of its nature being spirit , might I not reason thus , If the noble part of man somtimes called soul be spirit , then 't is immortal : but 't is called spirit in several places : and again , doth not the name of spirit declare its nature : a spirit in its nature is invisible , and its very essence is life , if it should cease to live , if would be spirit no more . Thirdly , the Scripture shews , that at death the body goes one way , and the spirit goes another , namely , to God that gave it : we may judge also of the nature of the spirit or soul of man , if we consider how nothing but God himself can satisfie it , lives upon divine and immortal food , and therefore sure must be of like nature : what does shew more clearly that our bodies are earthly , or made of earth , as the consideration of their being fed , and sustained from the earth , so say I on the contrary hand in respect of the soul ; 't is sed with spiritual and immortal food , ergo such is its nature ; but not to trouble you with things of this kinde further , Reader , let it be thy Chief care to prepare for thy eternal state , for be sure it will be but a little while , and thou wilt find either to thy everlasting joy and comfort , or else to thy everlasting wo and sorrow : the truth of this doctrine of the Souls ; Immortality , and the effects thereof ; And that this broken Sermon may prove , through Gods blessing , someways for thy Souls advantage and profit , is the sincere desire of Thy Affectionate and Cordial Friend and Servant in the Lord Jesus B. K. An ELEGY on the Death of that most Laborious and Painful Minister of the Gospel Mr. JOHN NORCOT , who fell asleep in the Lord the 24th of this instant March 1675-76 . HOW doth my troubled Soul amused stand , On thoughts of God's most sore Chastising hand Let Heaven assist my Pen , and help indite This Mournful Elegy I 'm mov'd to write . My grieved heart knows not what way to take , Its love to shew and lamentation make . David for Jonathan was sore distrest , And in like so 't has sorrow seiz'd my Breast . Beloved John is gone , dear Norcot's dead ; That Man of God , who hath so often fed Our precious Souls with Manna from above : Whose powerful preaching did ingage our love To Jesus Christ . O! h● had care and skill To feed poor souls and do hi● Master 's will. But is he from us also took away , What , breach still upon breach ! Lord Jesus stay Thy band such stroaks are hardly born , Here 's cause for hundreds to lament and mourn . The loss is gr●at th● Churches do sustain , Poor sinners too live cause have to complain . There 's few like him surviving to arouse Their fluggish souls cut of their sinful drouse . They now may sleep secure and not awake , Until they fall into the Seygian Lake . This Golden Trumpet 's stopt , 't will sound no more , To warn them of what danger 's at their door . To win sinners to Christ he did not spare His strength nor time , thought nothing was too dear . To part withall , if any wayes he might , Their Souls turn from false ways unto the right , Like as a Candle which much light doth give , Doth wast itself , whilst from it we receive Much benefit ; so did he clearly burn , To the wasting of himself unto the urn . This godly Preacher in a little space . Much work did do , he swistly run his race ; With 's might perform'd what e'r he found to do . God graciously did bless his work also , Yea few ( I think ) have had the like success , In turning sinners unto righteousness . O were the worth of this good man but known , It might produce an universal groan . Let Brethren dear of different minds lament , For he for you in prayers much time has spent ; He lov'd you all , though I have cause to fear , The like affection some did scarcely bear . 'T would pierce ones heart to think in such a time , Obedience unto Christ should be a crime : Or that offence should in the least be took , ' Cause from Gods word he durst not turn nor look . He would own nought but what thus faith the Lord , Add would not he nor minish from Gods Word . Come let us live in love , we shall agree , When at his Port we all arrived be . Let sinners mourn , who shall their loss repair , Who for their Souls so naturally did care . Well may ye fear God will proclaim new wars , When he calls home his choice Embassadors . What may a Sodome look for from above , When such who stood i' th' gap , God doth remove , O tremble City , what is God about Look for new flames , thy Lots are calling out . And now chastized flock a word or two , I 've double sorrow when I think of you . When that the Harvest doth for Reapers call . To lose your Labourer , this wound 's not small . O who shall bear the burthen of the day , If God doth take the Labourers thus away . When Pylots dye , how shall the Seamen stear , ' Mong'st Rocks and Sands , when storms also appear . Have we not cause to think the crafty Fox , We 'l out abroad and play upon the flocks . And Ravening Wolves also will grow more bold , And scare some silly Lambs out of the fold ; If God proceed to call the Shepherds home , O what will of so many flocks become . i th midst of all , in this doth comfort lie , The chiefest Shepherds lives when others dye . And he be sure who for the Sheep did bleed , Will stick to them in times of greatest need . Come cease your grief , don't you know very well , Then care God has on his own Israell . And it s no more which now is come to pass , The what by you some time expected was . And what is done is but our Fathers will , Therefore be silent every one be still : For should we yield to passion I have fears , We should grieve Christ and wound our Souls with tears . The narrow Sluces too of dribling eyes , Would be toostreight for those great Springs that rise . But since our Vessels fills up to the top . Le ts empty them , for every sin a drop . For it le ts wish we were compos'd of Snow , Instead of flesh yea made of Ice , that so We might in sense of sin and its loathing , Melt with hot love to Christ , yea , thaw to nothing . And should our sins deprive our Souls of him , Let tears run from our Eyes till Couches swim . Yet let 's not grudge him that most happy bliss , Who now in glory with Christ Jesus is . He did his work apace , his Race is run ▪ He as touch'd the Gole , yea , and the Prize hath won . AN EPITAPH . A Sweet and Godly Preacher doth lie here , Who did his Master Jesus love so dear ; And Sinners Souls , that he his strength did spend . And did thereby ( t is thought ) hasten his end , He brought himself by Preaching to the Grave , The Precious souls of Sinners for to save . He lies but here asleep , he is not dead : To God he lives , to Christ his Soul is fled , And o're a while must he awake again , And evermore with Christ in Glory raign . By B. K. Another Elegiack POEM by a Young Man that dearly loved him . WAves upon Waves , Methinks , begins to roule , Some strange Alarm afflicts my troubled soul , VVhich grieves my heart , by founding in mine Ears And makes my Eyes to flow in Brinish tears . VVhat Tragedy is this : Death hold thy hand , VVhy , must the good man perish from the Land. Is NOBCOT dead , suffer me then to mourn , For now he 's gone , but never well return . Oh father father , whither dost thou fly , And leave , my soul , in this perplexity . And if that I dear Lord must stay behind , A portion of his Spirit let me find . Oh find thy Spirit no● into my heart That it may Gospell grace , to me Impart And that it may , likewi● anoynt mine Eyes , For to Conceave those glorious misteries . Of thy most sacred Kingdom , heaven above , VVhere NORCOT s swallowed , in Eternal Love , Faith Love and Zeal , did his brave Soul adorn , And this did manifest , he was new born . NORCOT ( a Boanerges ) was Indeed Could make the heart , of sturdy sinners Bleed . And yet and Evangelic●s , did prove VVith Soveraign Balm of sweet Gospell Love. Great reverence dear soul , he used to Bear To things that sacred , and Coelestial were . Oh with what gravity and Zeal did he Declare to sinners their sad misery . In Praying Preaching , Christ alone he Fyed , And when he had done , the will of God he dyed . A Panegyrick , I do not intend Neither with Parasites , for to Contend . Yet much as to his Vertues , I might say Did I not know , the humors of the day . Doubtless on whom . God honour doth confer , In our affections we highly should prefer . Dear NORCOT's gone , that worthy man of God , Lord this aloud ; bespeaks our Ichabod . My Soul Cease for to mourn , he is not dead , He into Everlasting Bliss is fled . VVhole troops of Angels , did his soul attend , VVhen he to Jesus Christ , did it commend . He now is swallowed up , in Glory above , Embrac'd in Arms of Everlasting love : And now dear soul he 's gone , his race is run , And faithfully his Fathers work he hath done . The veil of Enmity hath been removed , He could not love more then he is Beloved . The veil of Blindness that is ta'en away , And now with his dear soul 't is perfect day , The veil's Removed he seeth , as he is seen , And praiseth him that did his soul Redeem . He now sings Halleh jahs heavenly hymnes , Amongst Coelesticall glorious Seraphims . He hath fought the Fight , the Crown hath gain'd , Yea , and to perfect Visions hath attain'd ; And you his Mourners here , the Word doth say . The Righteous from bad times are snatch'd away ; A Prince and a great man you all can tell This day is fallen in our Israel . Oh Israel mourn , thy Chariots flee away , Thy Horsemen leave thee in an evil day . The Godly fail , and ceaseth for to be , Lord , is not this for our iniquity ? Let 's tremble then , black Clouds hang o're our heads , Whilst we securely lie upon our Beds : Rouse , rouse my soul for shame , what sleepy still , Hast thou not of luke-warmness had thy fill ? Heark , dost not hear the Bridegroom very nigh , Oh then , by faith , thy self to him apply : Get oyl , more oyl , thy heart to purifie , For now , methinks , I hear a louder cry , Thousands there are which to the forme attain'd Of Godliness , yet without grace remain'd : They cry and howl , Lord , Open Heavens Gate , But he saith , No , you now are come too late . Oh Norcot , Norcot , if it were but free To envy any , I would envy thee , Because thou now invested art with glory , Whilst I behind do write this mournful story . But stay my soul , pray why so passionate grown , Wilt thou not suffer him to reap his own ? He sowed in tears , but now he reaps in joy , Don't then by murmuring thy self annoy ; Must he all day be labouring in the Field , And now 't is night ▪ dost grudge him Rest to yield : Rather lament and mourn for thy own sin , And that 's the way for thee to follow him ; Dost hear him call , Mourn for thy self , not me , I from Death , Sin , and Sickness now am free . Farewel , blest Saint , farewell ; thou art fled away , And left us in a black and stormy day ; And yet we hope to see thy face again , That so with thee in glory we may reign . ACROSTICK . I s Norcot dead ? ( No ) he is fallen asleep , O h then my soul , cease to lament and weep ; H e now in Glory clearly doth behold N ought else but Joys that never can be told : N ever more grieve for him : what is thy loss , O 't is his gain , for he hath left but dross . R epent , oh England , I filled am with fears , C ompel me not to mix my thoughts with tears . O Gospel-Grace will haster , if you scoff ; T o a Nation bringing forth the fruit thereof . E. P. AN EPITAPH on his Tomb-stone . HEre underneath this Stone lieth the Dust of NORCOT ; whilst the R●si●g of the Just . His Soul to Heaven is sled , and there doth stand With Christ and all the Saints at his Right Hand . And when on Earth he was , he did not spare His Life for Christ , it was his daily care , To Pray and Preach , and unto God to crave , That Sinners might repent their souls to save ; His Work was done , his Glass is run , and we May all conclude he 's Blest t'Eternitie . B. H. A SERMON ●●●ached at the Funeral of Mr. JOHN NORCOT , March the 28th . 1676. I Need not tell you the ground and occasion of this present Meeting ; Certain I am this is a sorrowful Assembly : Whether I am fit to preach or no I cannot tell , but sure I am ripe to mourn . May I not on this occasion use the words of David upon Abner's death , 2 Sam. 3. 38. Know ye not that there is a Prince and a great man fallen this day in Israel ? Who more worthy of honour than those God confers honour upon ( and to be employed as Christs Embassadors ) to treat in his stead with poor sinners about their eternal estate and condition , is no small dignity ; and to be deprived of such a one , what greater ground for grief and mourning ? But not to take up your time in a way of Introduction , I shall commend to you that portion of holy Scripture , which shall be the ground of my present discourse ; Psal . 89. 48. What man is he that liveth , and shall not see death ? Shall he deliver his soul from the hand of the grave ? Selah . The Psalmist in the verses that doth precede is pleading with God under great afflictions and the hidings of Gods face , upon consideration of the shortness of his dayes : How long wilt thou hide thy self ? for ever shall thy wrath burn like fire ? and ver . 47. Remember how short my time is ; as if he should say , Lord I have but a little while to live , my time on earth is short ; let me therefore enjoy thy favor : let the remainder of my dayes ( the days of my pilgrimage ) be good dayes : Let me see thy face , have the light of thy countenance ; let them not be dayes of sorrow and darkness . From hence note this , That a gracious soul , whilst on earth , desires nothing more than the enjoyment of Gods favor . Communion with God is the onely thing his soul longs and breaths after . They having a sense of the shortness of their dayes , resolve to live well and to make good improvement of their time : They would not onely have the full enjoyment of God hereafter , but a sight of his presence and favour whilst here . And indeed those who would live with God in heaven , must first live to God on earth . Now it is not thus with the unregenerate , if wicked men have a sight of the shortness of their lives , it hath not this effect upon their hearts ; they many times the more pursue their lusts : they endeavor to get as much pleasure as they can , and to gratifie their covetous , ambitious , and carnal appetites , and suck out what sweetness they can out out of this perishing world ; they resolve to have it as sweet as outward enjoyments can make it ; they know no higher or better good then what is earthly and sensual . Oh miserable deceived Creatures , how is their understandings darkened , having never attained a saving knowledge of God , nor spiritual relish of his grace and love , nor a sight of his favour and kindness towards them . They are dreadfully involved in Egyptian darkness , they are ignorant of the satisfaction , joy and sweetness that is in him ; hence they cry not after God , nor seek after him here , that they might be made happy with him hereafter . But that I may come to the words that I have read to you , in the Text you have a twofold Interrogation or Negative Questions . 1. What man is he that liveth and shall not see death ? 2. Can he deliver his soul from the power of the grave ? Selah . The meaning is no man can avoid it , none can escape the grave , whatever he be . Many such kind of questions are put forth and thus answered in Holy Scripture . Here are two terms , before I proceed to any observation , that I judge needful to speak to by way of Exp●ication : First , What is meant by the word soul in this place ? Doth the soul go to the grave ? I answer , Soul in holy Scripture bears divers acceptations ; sometimes by it is intended one thing , sometimes another ; and from hence I judge it is , that so many persons miss in their understandings about the noble and superiour part of the Creature . 1. By it is intended the whole man , Gen. 46. 27. And the sons of Joseph which were born him in Egypt , were two souls ; all the souls of the house of Jacob , which came into Egypt , were threescore and ten souls ; the like you have in Acts 7. 14. And Joseph called his father Jacob to him and all his kindred , threescore and fifteen souls ; that is so many persons : in Acts 27. 37. all that were with Paul in the ship , are said to be two hundred and threescore and sixteen souls . 2. It is taken for the life of the body , Psal . 7. 5. Let the wicked persecute my soul and take it , yea let him tread down my life upon the earth . 3. It is taken for the affections , desire , or heart of the Creature , 1 Sam. 1. 15. And Hannah answered and said , no my Lord , I am a woman of a sorrowful spirit ; I have drunk neither wine nor strong drink , but have poured out my soul before the Lord. And in chap. 18. it is said , the soul of Jonathan was knit to the soul of David ; that is , his affections were set and fastened upon him . In many other places , by soul we find some one or more faculty of the soul is intended . 4. It is taken for the stomach , Prov. 27. 7. The full soul loatheth an honey-comb , but to the hungry soul every bitter thing is sweet . 5. By it is meant oftentimes the noble and superiour part of man , distinct from the body ; for this see Psal . 19. 7. The law of the Lord is perfect , converting the soul ; Mat. 10. 28. Fear not them which can kill the body , but are not able to kill the soul . But probably some may say , if the word soul hath so many various acceptations , how may we know when the spirit or principal part is in Scripture meant hereby . Answ . I shall briefly lay down three or four Rules , whereby you may know : 1. When you read of soul , as that wherein couversion is wrought , it can intend nothing else save the noble or immortal part ; for Conversion is a change onely of the evil qualities of man's better or superior part ; Psal . 19. 7. The law of the Lord is perfect , converting the soul . Conversion to God changes not the defects and qualities of the outward man. If a man be attended with such and such a disease , or distemper before Conversion , he may be truly converted , and yet retain the same diseases ; the same lameness , blindness , deafness , crookedness , or what ever other blemish he may have of the like nature . 2. When you read of soul as that which rejoyceth in God , delights in God , longs and thirsts after God , lives and feeds upon God and Christ , and united to and hath communion with God , cloathed and adorned with the holy Spirit ; it alwayes holds forth the glorious spirit or soul of man : let me onely direct you to one or two Scriptures upon this account , Luke 1. 46. My soul doth magnifie the Lord and my spirit rejoyceth in God my Saviour , Psal . 94. 19. In the multitude of my thoughts within me , thy comforts delight my soul . Psal . 42. 1 , 2. As the hart panteth after the water brooks , so panteth my soul after thee , O God ; my soul thirsteth for God , for the living God ; when shall I come and appear before him . Psal . 73. 26. My heart and my flesh faileth me , but God is the strength of my soul , and my portion for ever . 3. When you read of soul , as that which men cannot kill or destroy , is alwayes intended this excellent part ; see Matth. 10. 28. Fear not them that kill the body but cannot kill the soul . 4. Lastly , When you read of soul , as that which lives when the body dies , or is commended into the hands of God at death ; you must alwayes take it in those Scriptures for the same . 6. By soul sometimes is meant only the body distinct from the spirit or immortal part ; see Josh . 10. 28 , 37. And the king thereof he utterly destroyed , and all the souls that were therein ; and they smote the king thereof and all the souls that were therein ; and in this sense soul is to be taken in this place . But that I may proceed , a word to explain the other term , to wit , the hand of the grave . By hand , beloved , often in Scripture is meant power , Isa . 50. 2. Is my hand shortned , that it cannot redeem ? that is , Have I lost my power to redeem ? so Acts 4. 3. My Text thus briefly opened , I shall proceed as most suiting with our present occasion , to take notice of one Doctrinal Truth from the words ▪ which take as followeth . Doct. That all men must die . Or thus , That no man whatsoever , can escape the power of the grave . I shall , God assisting , endeavor to demonstrate and confirm the truth of this Proposition . The holy Spirit doth not slightly pass it by , but puts a Remora to it ; viz. that Emphatical signal word Selah , which shews us that this word calls for meditation and our diligent attention ; it doth lay a kind of an arrest upon our spirits , not passing from it till we have seriously weighed the matter . What man is he that liveth , and shall not see death ? Death will be too hard for him , and too powerful to resist ; there is no withstanding the strength of this King , he will bring all into subjection : he is said in Rom. 5. 12 , 14. to reign over all , and so he is called the terror of Kings as well as King of terrors , he is so to the wicked ; and what King hath as many subjects as Death hath ? And that I may demonstrate it , consider Age cannot rescue any man from the hand of Death ; the oldest man must die . All those that lived before the Flood are dead . Methuselah lived nine hundred sixty nine years , Gen. 5. 27. but alass at last the words tell you , and he died ; he lived near a thousand years , but at last was forced to subject to the grave . 2. As the oldest man must die , so must the strongest . Sampson was a mighty man , yet Sampson must die . Death will make the stoutest hearts to faint , and the strongest legs to tremble . One dieth in his full strength , being wholly at ease and quiet ; his breasts are full of milk and his bones are moistned with marrow , Job 21. 23 , 24. If any were likely to encounter or grapple with Death , we may suppose that this is the man ; he who is in his perfect strength , free from distempers ; signified by that word , wholly at ease and quiet : yet alass all will not do , this man was forced to yield , he is made Deaths Captive . 3. The wisdom and policy of man cannot deliver from the power of the grave . The wisest prince that ever late upon a Throne was forced to stoop to the sovereign hand of Death . Wise men die , faith the Psalmist , likewise the fool , Psal . 49. 10. In death there is no remembrance of the wise more than the fool , Eccl. 2. 16. The most grave and politick in all ages of the world , after all their famous and deep contrivances , have been overcome by death . 4. Riches cannot deliver from Death , if it could we should have few rich men die ; doubtless they would give their all to save themselves from the grave : they would leave but little to Friends or Executors , could they but bribe Death with their Silver and Gold. I have read of one who would make a tryal , and so called for a Bag of Gold , when on a Sick-bed , and laid it to his trembling heart ; but presently cried out , Away , away with it ; it will not do . Oh my Beloved , Riches will not avail you in the day of wrath , Prov. 11. 4. and as it will not in the Day of Judgement , so it will not in the hour of Death . The brutish person dies and leaves his wealth behind him , Psal . 49. 10. The Cardinal of Winchester , who procured the death of the good Duke of Glocester in the Reign of King Henry the Sixth , was shortly after taken with a grievous Disease ; who understanding by his Physicians that he could not live , murmurring and repining thereat , he cried out , ( Fie ) will not Death be hired ? Will money do nothing , must I die , that have so great riches ? If the whole , Realm would save my life , either by policy I can get it , or by riches I can buy it . But yet all would not do , the proud Cardinal must submit to death . 5. As Riches will not deliver from the power of the grave , so likewise earthly power and worldly sovereignty and greatness , cannot do it ; all the mighty Potentates and Monarchs , the holy Scripture and ancient Histories acquaint us of , where are they ? hath not Death subdued them all ? After all their grandeur and pomp they were all cut down by Deaths all-conquering hand , and now their glory lies in the dust . Augustus Caesar one day triumphs in the greatness of his strength , the next day is stabbed to death with Bodkins Herod King of the Jews , one hour is admired as a God , the next hour is made a Feast for Worms , Acts. 12. 22 , 23. The great Conqueror Alexander . who subdued he greatest part of the World , is at last overcome by Death . Death makes no difference between the King in his Royalty on the Throne , and the Begger in Rags upon the Dunghill Alexander having received 2 wounds at the siege of great City in India , finding himself to be sore wounded , was in some measure made sensible of his own fragillty ; and cried out to his flattering followers , You call me the Son of Jupi●er , but I perceive I am subject to wounds and death as well as other men . Death bringeth down the loftiest looks of man. I have read that in the Library of Dublin there is a Globe at the one end and at the other end the picture of Death , to shew that though man was Lord of the whole Universe , i. e must submit to Death . Thus you see that all the pomp and glory of the world hath been cut down by the power of the grave . But again , 6. As Worldly Dignities cannot deliver from the power of the Grave , so glorious Titles will not do it . Those Worthies that God conferred glorious Titles upon , yea so far as to give his own name unto them ; to be called gods . One would think that this , if any were the most likeliest to exempt a man from the grave , and yet it will not do , Psal . 82. 6 , 7. I have said ye are gods , but with the same breath adds , ye shall die like men , and fall like one of the princes . But , 7. Eminency in grace and spiritual endowments , or divine qualificacations , will not be able to rescue a soul from the power of the grave . All the Patriarchs of old they are gone ; where are all those choice and renowned in grace that we read of , who shined in their day like the stars in the firmament ? Oh! where are those Troops of Israelites that excelled in patience , chastity , temperance , holiness and humility ? these could not deliver themselves from death . The righteous perish , and no man layeth it to heart ; and merciful men are taken away : none considering that the righteous are taken away from the evil to come , Isa . 57. 1. 8. Lastly , No spiritual Dignity , Office , or Place , can deliver from the hand of the grave ; though a person be never so much in the favour of God , and honoured by Christ Jesus ; though never so laborious for the good of souls , as to be an Embassador of Peace and Minister of the Gospel , yet these will not exempt from death : your Fathers where are they and the Prophets , do they live for ever ? Zech. 1. 5. Thus you have heard the Doctrine made good and confirmed , That there is no man living that shall not see death , or be able to deliver himself from the power of the grave . I shall onely give you two or three reasons of the point , and so proceed to the Application . If you question why all must die , take two or three things for an Answer . 1. Reas . Because all have sinned . Sin and Death came into the world together . Death came by the fall in the Garden , 't is part of the punishment due to us for that transgression ; Rom. 5. 12. Wherefore as by one man sin entred into the world , and death by sin , so death passed upon all men ; for that all have sinned ; the wages of sin is death , Rom. 6. 23. We may cry out in the words of a holy man , O sin , sin , 't is thou , which by thy just deserts hast caused all the funerals that ever have been . Thus you see all must die , because all have sinned . 2. Reas . Because God hath decreed that all men must die , Heb. 9. 27. And as it is appointed for men once to die , and after that to judgement . Though death be natural and the punishment of our sins , yet we die by Gods appointment . We let in death by our sin , and God causeth death to proceed upon us , to make good the justice and severity of his own threatning . I know , saith Job , thou wilt bring me to death , to the house appointed for all living , Job 30. 23. On the day thou eatest thereof thou shalt surely die ; dust thou art , and to dust shalt thou return ; Gen. 2. 17. 3. 19. 3. Reas . Lastly , Why God will bring all men to the grave ; and I shall add no more , Because he would thereby magnifie his glorious Attributes ; as first out of infinite grace , commiseration and goodness , he brings his own children to the grave , knowing the miseries , sad afflictions and troubles that doth attend them in this life . Here most times poor Saints , with Lazarus , have their evil things ; many are their afflictions , and this way God takes to deliver them out of them all . Death opens a door to glory to every gracious soul ; and secondly God by death prepares the bodies of his Saints for eternal bliss and happiness . He brings the body to the grave , that it may be purified and made a glorious and most amiable body ; 't is sown , that it might be raised more glorious , 1 Cor. 15. 42 , 43 , 44. God doth with the bodies of his Saints , with reverence be it spoken , as they do with their Earthen Vessels in China , they bury them in the earth for many years , and when they take them out , the nature and worth of them is far transcendent . 2. The ungodly must die , that God may magnifie on them his own infinite Justice . Death having seized their body , their souls must go to its place , to suffer the intollerable pains and incensed wrath of the Almighty ; and that their bodies also , with their souls , when they shall hereafter meet together again , might he made fit fuel for eternal flames to kindle upon : for now as they are in this mortal state they cannot endure the terrible wrath of God , but would soon be freed of all bodily pain and extremity , were they cast into that Lake that burns with fire and brimstone . Thus much for the Reasons of the Point ; more might be said , but I must hasten to the application . I have onely four Uses to make of it , as first an Use of Exhortation , secondly an Use of Direction , thirdly an Use of Lamentation , fourthly an Use of Consolation . First , By way of Exhortation , Is it so Beloved , must all men die ? Can none deliver his own soul from the power of the grave ? Must every Mothers child of us take up our Lodging there ? Is the dark grave the appointed house for all living ? Shall the proudest and loftiest be brought down to the dust ? Must that little cool house under ground hold us all ? Then poor sinners shall I prevail with you to prepare for death ? Let me exhort you to look about you and get ready . I remember , when the Prophet came to good King Hezekiah , Isa . 38. 1. with that doleful tidings ( as upon some consideration and circumstances it might then appear to that holy man ) he bids him set his house in order , make provision for eternity : and this is the message that is brought to you this day : You must die and not live . And that I might enforce this word upon you , let me lay before you a few Motives and awakening Considerations . First , Consider what a great favour and mercy it is that God hath let you and I live so long . Others are long ago cut down and sent to the grave ; he hath not it may be given many half of those dayes which thou hast had : Look upon this as a mercy indeed , considering thy life was forfeited before thou wert born . Sirs we came into the World with the Sentence of death upon us ; and if Jehovah had cut us down in our sins many years ago , it would have been but a piece of Justice . And what is the end of God in sparing of us , but that we might be fitted for the place whither we are going . Oh how unwilling is God to strike the fatal blow , to cut men down before they are prepared for death . He is not willing they should perish , and that is the reason of his patience , long-suffering , and forbearance , sinners lay it to heart . Secondly , Consider what dreadful provocations you and I have given him to take us away , and command death in his name to arrest us . Have we not grieved , burdened , yea even wearied him with our iniquities ? Nay , have we not pierced him ? May he not cry out , as being pressed as a Cart is pressed that is full of sheaves , Amos 2. 13. Is it not a sad and most lamentable thing , thus to deal with a loving and gracious God ? Thirdly , How often hath the Lord called you , and yet you have rebelled ? Hath not he stretched out his hand all the day long , and yet you have not hearkned ; but have rejected his counsel and cast his word and reproofs behind you ; yea , and often resisted his Holy Spirit in the common motions and workings thereof ? Have you not many of you refused his Grace , Son , and divers sweet and precious Calls and Offers of Love. And certain I am , you have had many of these in this place , Nay , how many warnings have you had of the near approach of death ? Nay , awakening summons to prepare for the grave , as you would answer it before the dreadful Judge of Heaven and Earth ; by my dear Brother that is fallen asleep ; whom we shall hear no more ? Oh what pains did he take with some of you , that so you might be ready ? Have not you and I notwithstanding all this hearkened to a base deceitful heart , and inticeing and tempting Devil ? Have you stouted it out against all Pains and Endeavours used for Spiritual awakenings , and are you yet alive ? Then consider how much this calls upon you to be ready to die ? Will any dare , that are sensible of the worth of their Immortal Souls , neglect this concern any longer ? 4. Consider , That the abuse of Mercy and Goodness will greatly aggravate thy misery in the day of wrath : Oh remember what it is to sin against Light , Love , and Patience . Shall the goodness of God , that should lead to repentance , encourage and harden thee in thy iniquity ? How dost thou think to escape the Judgement of God ? Or despisest thou , as saith the Apostle , the rich's of his goodness , forbearance and long-suffering , not knowing that the goodness of God leadeth thee to repentance ; but aftey thy hardness and impenitent heart treasurest up wrath against the day of wrath and revelation of the righteous judgment of God ; who will render to every man according to his deeds , Rom. 2. 4. 5 , 6. Sentence is past against a sinner , but because it is not speedily executed , therefore the hearts of men are fully set within them to do wickedly , Eccl. 8. 11. Christ knocks at the door and yet sinners will not hear . Christ may speak of sinners as God speaks of Israel of old , My people will have none of me , Psal . 81. 11. Oh what have you to answer for abused mercy and favour ! What What will you do hereafter , when Christ , who waits upon you now to save you , will then turn his face from you in the day of your calamity , and plead against you to condemn you ? see Prov. 1. 28. 5. Consider for Christs sake of those advantages you have had and still have : If some had the like , we may conclude they would have made better use and improvement of them then some of you have done . Hath not God afforded you the Gospel beyond what he hath to divers parts of the world ? Nay , what a gracious and powerful ministration of it hath there been continued for some time in this place ? You have had helps above thousands , God hath taken much pains with you that have attended upon the word here . Where God gives many talents , he requires the improvement of them ; what will become of Jerusalem and Capernaum in the day of Judgement ? And hath not Gods spirit striven with you also ? Nay , and hath not Conscience endeavoured to awaken you ? Have you not had Summons and Calls from thence ? Hath not that often reproved you for neglect of Seasons , flighting of Sermons , and indulging your selves in iniquity and secret lusts and omissions of duty ? Oh! how many sharp checks and rebukes have you had from within ? Nay , and besides all this , what awakening Judgements to prepare for the grave , have you and I had ; dreadful Plague , Fire and Sword : and what further means could God make use of in an ordinary way for allarming and stirring of us up to prepare for our change , aud turning of our souls to himself , and fitting of us for Eternity ? And shall none of these work upon you ? Shall all means fail ? Shall the Gospel be preached in vain ? Shall Ministers spend their study , their breath , nay their strength , to no purpose : what will you do then in the end ? 6. Do you know that you shall have all these helps continued to you ? Will God still suffer his holy Spirit to strive with you ? Alass , Death may soon have Commission to seize you and carry you into the other world ; but should you live , are you sure God will still wait upon you : upon such rebels , who have slighted and undervalued his Grace , Son , and Gospel ? Sirs , I must tell you , alluding to that in Genesis 6. which hath often been upon my heart ; that the blessed Spirit shall not alwayes strive with man : Means and advantages are like to be taken away . God ere long may say to Conscience , Be still , reprove that man , that woman no more : You may be left to commit wickedness without remorse or trouble . God may give you up to a hardened and sordid heart , to a seared and filthy Conscience , yea , and refuse in mercy to afflict you any more ; see Hosea 4. 14. May not he that hath taken away a Minister , an able one , a sweet and precious Labourer , take away ere long a sweet and precious Gospel ; and what will become of your souls then ? 7. Do you know for certain the Gospel shall be continued to this Land ? Be you sure you shall hear the joyful sound ? Let me tell you my thoughts freely , though I pretend not to a spirit of Prophesie ; yet mark what follows : I tremble to think what is coming upon us as a punishment of our sins . I fear , Beloved , the Gospel is a going . Ephraim hath grey hairs here and there , though he know it not ; and grey hairs are a sign that our morning or best days are gone ; secondly , they commonly bring a wrinkled face , or a decay of Beauty ; our goodness , like Ephraims , are even like the morning dew : thirdly , they bring feebleness , or a decay of strength : fourthly , they shew that death and mortality draws near . We have heard , some of us , that he was grey a great while ago ; I doubt he is white , by this time . There are sad symptomes upon us , I know not how soon we may have cause to cry Ichabod , because the glory is departed . Are we not in danger to be over-spread with Popery , Confusion , and Darkness ; for if the Gospel should continue , and Gods people resolve to do their best , by their prayers and prizing of it , to hold it fast ; yet are you sure you shall have Ministers to prcach unto you ? Many have been taken of late away , and one at this time before your eyes is gone , a faithful and able one ; whom now you shall hear no more . But should there be Ministers and opportunities , yet you may be left to your selves , to ripen for Hell and ruin ? Nay , Is not Christ already crying over you , as he did over Jerusalem ; Oh that thou hadst known in this thy day the things that belongeth to thy peace ; but now they are hid from eyes ; Luke 19. 42. Oh that these things might take hold and touch your Conscicnces . 8. Consider of the shortness and uncertainty of your dayes ? Alas , what is your life , you know not how soon death may come and knock at your doors , or look in at your windows ? It may be some of you have had many years , but this consider of , you know not how few the rest may be behind ; you have no promise from God , no lease or assurance that you have one year more ; where hath God told you that you shall ? nay one half year ? You cannot assure your self you shall have one month , no not one week , no not one day . You may be stricken by death before you return home . Boast not thy self of too morrow , for thou knowest not what a day may bring forth , Pro. 27. 1. Many that are young , hope that they may have many years ; the child thinks to be a youth , and the youth to be a man , and a man till he is full of dayes : But alass , they consider not how brittle they are ; they do not lay to heart the uncertainty of their lives . David desired to know his end and the measure of his days , that he might know how frail he was , Psal . 39. 4 , 5. Many do not take a right measure of their dayes , they measure not by a lawful Rule . What say some , my Father and Grandfather lived to a good old age , and I hope to attain to their years . Others measure by their present health ; they are not diseased nor sickly ; but of a good healthful Constitution : but alass , this is no sure Rule , thou mayest notwithstanding all this be quickly in the grave ; such sometimes death makes to stoop on a sudden , they go many times before sickly persons . Others measure their dayes by their present strength , they fear not death upon that account ; yet they die as you have heard ; though wholly at ease : these do not go by the Kings Standard neither . Let me tell you what is a right and true measure for your dayes , account them then by the morning dew and flower of the field . Man that is born of a woman , saith holy Job , is but of few dayes ; he cometh forth like a flower and is cut down : and flieth away like a shadow and continueth not . Job 14. 12. Naturalists tells us of a plant that lasts but for a day , this plant thou or I may be . The Heathen hath observed that the Rose grows old in its very budding . Mankind is like Jonah's Gourd , that came up in a night and perished in a night . Nothing fades sooner than a flower , oh measure thy dayes by that and by the vapour that appeareth for a little while and then vanisheth away ; the Spiders Web , the Swift Post , the Weavers Shuttle , or a Ship under sail . Persons never so rich or great , never so beautiful , never so weak of strong , wise or foolish , vertuous or vicious , as thou hast heard must die . May not the thoughts of this move thee to a preparedness for the grave ? 9. Consider how you have loytered hitherto and lost much of your precious time which God hath lent you to prepare for the grave . Upon the improvement of your present time doth your eternal happiness depend , and if it be squandered away , what will become of your immortal and never dying souls ? If a man hath much work to do , work of the weightiest concern that must be done , or the man undone : business that would take up all his day , and it should so fall out that he had lost the morning , nay above half his day ; would it not concern him to set about the work with all his might , so as if possible to do two hours works in one ; lest the Sun go down before the work is finished . Redeem the time , because the days are evil , Eph. 5. 16. Alas Sirs , are not the shadows of the evening upon some of you ? the Lord help you to lay it to heart . Do not think the whole work of your lives can be done upon a Dying Bed. Oh consider Old age is unfit for labour , and it is folly with a witness to think 't is time enough to sow when thou shouldest reap . Delays proves the ruin of many thousands ; The night cometh , saith Christ , when no man can work . 10. And lastly , Consider what will become of your precious souls , if death takes you before you are ready ; for it will not stay for you : Will he be bribed or perswaded to come another time ? I remember a young Maid in the Countrey that was sick , and as she grew near her end , she cried out to be spared one quarter of a year , one month ; but when that would not be granted ; rather than fail , one week : but die she did , greedy death will have no denial . Oh what a sad sight is it to see a Christless soul a dying ! When death sits upon your trembling lips , and you not prepared , what would you give for peace and pardon then ? When pale death comes upon thee like a sturdy Sergeant , and doth arrest thee in the name of the great King of Heaven and Earth , he will hale you along ; to prison you must go . Death comes upon a wicked man like a hungry Lyon , tearing their souls from their bodies ; to such he is indeed the King of Terrors : He comes on them like a fiery Serpent , with his venomous sting ; with which he wounds them and lays them a bleeding to all Eternity . Oh to have the soul dragged out of the body and cast into hell , is of a dreadful and amazing Consideration . With this I shall conclude the Use of Exhortation . The next is an use of Direction to poor sinners and all others that would be prepared for the grave , if this be so . First , Doth not some poor soul hear say , Oh what shall I do that I may be prepared for the grave ? Have you a heart , a mind , a desire indeed to be fitted for that hour ? Then in the first place labour to get a full sight and sense of your sins , and of your lost and undone condition by nature . Oh what a miserable creature hath sin made man , or rather man by sin made himself ? That must needs be the greatest evil , that deprives man of the greatest good . God is mans chief good , sin deprives man of this good ; sin makes man hated or God , and causeth man to resemble Satan ; who is the opposite of God. The carnal mind is enmity against God , this enmity must be removed , Unless a man be born again , he cannot see the Kingdom of God , John 3. 3. Secondly , Labour to get Brokenness of heart , oh strive to melt in the sight and sense of your iniquity . Sinner what hast thou done , wilt thou sin away thy mercies , sin away thy Ministers ? Gods hand is lifted up , we are under sore rebukes of the Almighty , though I fear few are sensible that it is the fruit of their transgressions . May we not say with the Prophet , No man repenteth him of his wickedness , saying , What have I done ? Jer. 8. 6. God expects and looks for tears of Repentance , A broken and a contrite heart is a sacrifice that he will not despise . If you are not broken in the sense of the odious and abominable nature of sin , broken into pieces now , you are like to be broken with horror under the weight of the punishment hereafter . Oh! Is it not better to be smitten and broken in a way of mercy , in order to healing ; then to be broken in a way of wrath and judgement , when there will be no help nor cure for you . Thirdly , Labour so get an interest in Jesus Christ . Oh that this opportunity might have some tendency this way ! Unless ye believe that I am he , saith Jesus Christ , you shall die in your sins . Soul never rest and be satisfied , till thou canst say with Thomas , My Lord and my God , John 20. 28. Can you still stand it out against such precious patience and offers of grace ? Will you not yet open to Christ ? Shall he call and cry to you and will you give him no entertainment ? Can you close in with a better friend ? How long hath he stood knocking at the doors of your hearts ? Was he not graciously calling upon you the last Lords day ? and now in mercy he is giving you another knock . Oh fear lest he depart ! Is he not ready to take his farewell of you ? Have you not let him stand till his head was wet with the dew , and his locks with the drops of the night ? Sinner , sinner , hasten to him , and open the door , do'st not hear that lovely voice that was spoken to the blind man , Be of good comfort , rise , he calleth thee , Mark 10. 49. It may be you will ask where ? I 'll tell thee , if thou art a weary and burdened soul , that feelest the weight of thy sin , there is a precious word spoken for thy sake , take hold of it ; Matth. 11. 28. Come unto me all you that are weary and heavy laden , and I will give you rest ; take my yoke upon you , and learn of me , for I am meek and lowly in heart ; and you shall find rest for your souls . Oh the sweetness of that word , take it and receive it down . Fourthly , Labour in the strength of Christ to oppose every sin . See that there be no sweet morsel hid , no Dalilah , no pleasant nor profitable lust spared . O cry with David , Search me , O Lord , and try my heart ; prove me , and know my thoughts ; Psal . 139. 23. Fifthly , Take heed you do not sin against Light. Neglect no Conviction either of Sin or Duty , if you would be prepared for the grave : Then shall I not , saith David , be ashamed , when I have respect to all thy commandments ; Psal . 119. 6. Sixthly , Never be satisfied until you have all your sins subdued . Sin must be crucified , or the soul must die , Rom. 8. 13. To this I might add ( for I cannot enlarge ) make it your business also to get your sins pardoned ; so that you may have the feeling sense of the forgiveness of them in your own hearts . Seventhly , Labour after a pure Conscience . What will stand your souls in greater stead , when you come to die than this ? Paul's great care and endeavour was , to keep a Conscience void of offence towards God and toward men , Acts 24. 16. I must tell you , An accusing Conscience will be a bad Death-bed Companion . I remember what our dear Friend spake to me in the time of his Sickness . Oh Brother , said he , a good conscience is the best refuge . That was his rejoycing , alluding to that Text , 2 Cor. 1. 12. the testimony of his conscience , that in simplicity and godly sincerity ; not with fleshly wisdom , but by the grace of God he had his conversation in the world . It matters not who reproach us , if Conscience doth not ? Conscience , as I told some of you lately , will be your best friend ; if a friend , a friend indeed , a friend in adversity ; a friend at death , and a friend in the day of judgement . Oh what would some men give for such a friend ? But if Constience be an enemy , he is the worst of enemies . Conscience is a secret enemy , an enemy that is privy to all we have done ; he knows all our thoughts , yea those secret lusts and evils , that lie in our hearts ; and he will not be flattered . He will tell the truth and all the truth . Conscience will lay all open in the dreadful day of Account before Angels and Men , Rom. 2. 15. Holy Job resolved to hold his integrity fast and not to let it go ; his heart should not reproach him as long as he lived , Job 27. 5 , 6. Sincerity of heart and a good conscience will be a good sanctuary at the hour of death . The Lord help you to lay these things to heart . I might give you more directions which I am forced to omit , because of time . Onely this , if thou wouldst be prepared for the grave , take this one , which was not then delivered ; which I am sorry I did omit . Eightly , Beware of resting in the form of godliness without the power . 'T is an easie thing to conform to the outward part of Religion ; to take up Ordinances and come into Churches : but oh what will become of the foolish Virgins . Sinners in Zion ere long will be afraid , and fearfulness will surprize the hypocrites . Many of you heard those excellent soal-searching Sermons of your dear Pastor now deceased on 2 Tim. 3. 5. Oh that you would labour to call them to mind ! and those upon a well-ordered Conversation ; from Psal . ●50 . and the last verse . What pains did he take with you , that you might not deceive your selves and miss at last of eternal life ? I think there was never more formality amongst Christians and carnality amongst Professors in the Churches , than in these dayes : No marvel if God bring a day of dreadful tryals and afflictions upon us , that those that are approved , may be made manifest . Tremble sranners , for God is a coming forth to refine his people ; he will search Jerusalem with candles ; Zeph. 1. 12. And woe to them that are at ease in Zion ; however you appear now to men , your sins ere long will find you out . I now must come to the third Use , which must be an Use of Lamentation ; and indeed I know not well how to enter upon it , my heart is full . Is it so ? Must all die ? Can none deliver their own souls from the power of the grave ? Must Husbands die , dear Husbands ? Must Fathers die , yea tender Fathers ? Must Friends , our dearest Friends die ? Ministers , nay , our choice and godly Pastors , must they die too ? Oh greedy Death ! oh cruel Tirant ! Oh that ever we sinned ! This may well be for a Lamentation . Samuel died , and Israel made great Lamentations for him . Your Samuel is gone , but no asking for him again , he cannot come . In Acts 8. 2. it is said Devout men carried Stephen to his burial , and made great lamentation over him . O spare me a little , you have lost one who laboured to do the work of his generations in faithfulness . Let me lay down some grounds that we have for a Lamentation . 1. Oh it 's grievous to loose a godly Preacher , a Pastor , a faithful Labourer . 'T is a day of Mourning , my soul as well as yours is full . Alas there is but few of them ! We have need of more , and Lord do'st thou take away these we have ? 2. But if any should say we have many yet left behind , I must say not many such , who make it their main work and business to bring souls to Jesus Christ . There are but few who naturally care for the Flock : Few preach Christ for Christs sake , that are willing to spend and be spent for his Name sake ; like our dear Brother , now with the Lord. May I not say with Paul , some preach Christ out of envy , and some of strife ; onely with this variation , Are there not many who preach Jesus Christ not sincerely , but have self and sinister ends at the bottom . But to leave that , however , if God proceed and go on after this rate to take our Preachers away , there will be few enough ere long . 3. You have not onely lost a Pastor , a Shepherd , a tender one , but you have lost a Father . Many of you must follow your Father this day to the grave . You have many Instructors in Christ , yet not many Fathers . He hath been an Instrument through the Word and the operation of the Spiri● in his Ministry , to beget many of you to Jesus Christ . May you not cry out with Elisha when Elijah was taken up from him , My father , my father , the horsemen of Israel and the chariots thereof ; and he saw him no more , 2 Kings 2. 12. He is now gone , you will hear him no more , see him no more . This golden Trumpet is now stopped , you will hear it sound no more . 4. Consider the time in which God hath taken him away , when the harvest is white , or when the fields are ripe to harvest ; when many sinners are ready to be brought in to Jesus Christ . The loss is great , oh how shall it be repaired ? How shall the harvest be gathered in , when the chief Labourer in this field is gone ? 5. Ministers are and fitly may be compared to Pilots ; the Church to a Ship passing through a troublesome Ocean , amongst many Rocks and Sands ; and when such die , how shall the poor Marriners steer , especially , considering the dangerous and grievous stormes that do now appear : is not this a ground of lamentation ▪ 6. Ministers are compared to Shepheards , that are to keep the flock and watch over them to take care of the tender lambs ; and let me tell you , ravenous wolves are abroad , yea and the cunning Fox , nay as crafty Foxes as ever were in the world ; and the Shepherd being gone , may we not fear that which will follow ; is not the flock in danger to be scattered . 7. Ministers of the Gospel may be compared to Captains , to encourage us in our spiritual warfare , and now alas your Leader is gone , he is taken from you , and are we not surrounded with enemies ? May we not say with Leah in another case , Gen. 30. 11. a troop cometh ; a troop of troubles , a troop of afflictions , a troop of temptations , a troop of miseries and persecutions ; I wish improve not a troop of division to the scattering of us : the Lord I hope will prevent it . 8. Ministers of the Gospel are compared to Trees , the trees of the Lord are full of sap . Psal . 104. 16. the lip of the righteous feed many ( saith Solomon ; and this was a fruitful tree . Oh the sweet fruit it did bear , most precious fruit it yielded us for many years . Oh what good have many gathered out of the branches thereof . But now alas it is ( cut down ) it will bear fruit for you no more ; you shall hear him pray no more , preach no more , and is not this a ground of lamentation . 9. Saints and Ministers of the Gospel are the interest of the Nation , City , or Place where they live . Was not Lot the interest of Sodom ? I cannot do any thing till thou be come thither , Gen. 19. 22. Till Lot was gone , fire and brimstone could not come upon that miserable City . Oh what love hath God to the poor Preachers of righteousness . But again , Was not Jacob the interest of Labans family ? How did God bless him for Jacobs sake ? The like might be minded of Joseph to the Egyptians ▪ Ye , saith our blessed Saviour , are the light of the world and the salt of the earth . To whom did he speak but to his Disciples , his holy Apostles , that he sent forth to preach glad tydings of great joy unto the Nations . I might shew you wherein they are the interest of the place where they are , but I must hasten : Take onely two or three brief hints . 1. They stand in the gap or in the breach . Ours is a great one , the Lord look upon us . They plead with God : When Moses hands are up Israel prevails , and when he lets down his hands Amalek Prevails , Exod. 17. 11. Oh how doth he cry out for a provoking generation . When Jehovah cries , Let me alone , that I may destroy them , Exod. 32. 10. Oh , saith Joshua , what wilt thou do for thy great name ? If thou wilt not forgive their sin , saith Moses , blot me out of thy Book ▪ Nay ▪ though God promised to make of him a great Nation , yet he still lifts up a cry for them , Exod ▪ 32. 10 , 11 , 32. 2. They are the interest of the Nation where they are , by counselling , warning , and admonishing . 3. By their holy and exemplary conversations . Except the Lord of hosts had left unto us a very small remnant , we should have been as Sodom and should have been like unto Gomorrah , Isa . 1. 9. 10. Ground of Lamentation , is because sin usually is the cause why God removes his faithful Embassadors . He sends to treat with sinners about the concerns of their souls . I wish this stroke be not in judgement to some of your souls . The Message they bring is often slighted , and thereby sinners slight and reject the King himself . They cry and lift up their voice like a trumpet , fore-warning of danger ; but none lays it to heart . They spend their strenght and weaken their bodies for the good of sinners souls ; but sinners slight it ▪ Nay , if they should sweat drops of blood it would not do , it would not work in them remorse of Conscience and repentance unto life . Well , saith God , now I 'll wait upon thee no more , him that you despised and contemned , or neglected to hear , or whose counsel you did not regard , you shall hear no more . The taking 〈◊〉 of faithful Preachers is one of the greatest judgement that can come upon sinners . But alas , it may not onl● be for the sins of the ungodly world ●●on unconverted sinners , but a punishment upon Professors and Church Members ▪ for their inquiry ; they may not prize the mercy nor walk worthy of the blessing . They may not carry it as they ought to do to the Labourer that is amongst them : They may grieve and wound his heart by their disorderly walking ; and God may from hence be provoked to take him a way . Nay they may on the other hand overvalue him , they may idolize their Teachers and look upon them above what is meet ; though sinful , yet 't is possible to eye man more than God by man. God may remove them . Upon this account the Apostle speaks of some that had mens persons in admiration . I am satisfied there is too great extreams in the world . We should have a care we do not receive the Truth for the sake of a man , or to please men , because such and such says it ; but out of Love to Jesus Christ , and because God hath commanded it . Beloved , it may not be amiss to lay these things to heart , 't is good to hear the Rod and to know who it is , and for what it is appointed . I do not charge any in particular . 11. And lastly , Here is cause of lamentation , because evil and dark dayes many times follows the removal of Gods Worthies . When God take away so many faithful ones , what may we expect to look for . I might give divers instances of the sad effects , or what hath followed the taking godly persons & sincere Labourers away * . But I am afraid I have been too tedious already , remember what the Prophet saith , The righteous perisheth , and no man layeth it to heart ; Merciful men are taken away ; and none considering that the righteous is taken away from the evil to come . Isa . 57. 1. Thus much by way of Lamentation and Consolation . I have onely one Use more , which shall be in the fourth place by way of Comfort and Consolation . 1. Must all dye , the godly as well as the wicked ? Is the Grave the place prepared for all Living ? Must Fathers , Husbands , Wives , Children , Ministres , and the dearest Friends we have dye ? How shall we then comfort our selves against death ? If thou art a Beleiver , I I have a word of comfort for thee ; there is none I am sure for Christless Souls . 2. Consider death cannot hurt thee ; it cannot hurt those that are Believers , because it hath lost his sting . Death may hiss but cannot hurt : Nothing makes death terrible to an ungodly man but it's Sting . The sting of death is sin , but this is taken away from Believers by Jesus Christ . Oh death where is thy sting ? O grave where is thy victory ? 1. Cor. 15. 55 , 56. 2. Death cannot hurt a Believer , because it cannot bring an annihilation of the body , though it bring an alteration upon the stare and condition of the body , yea and though the body be dissolved to dust , yet it shall not be lost , it shall rise to life again . 3. Death cannot dissolve or break that blessed union there is between Jesus Christ and believers . Though it may separate soul and body , yet it cannot separate either from Jesus Christ , and the soul immediately will be in a more glorious enjoyment of Christ ; and though the body for a while must lie in the grave , yet that dust is precious dust in Christs sight . 4. Consider Death cannot keep the body long under its power , nor keep soul and body apart ; 't is but a little while and they will meet again . Death and the Grave are conquered enemies . Saints by faith can now , through Jesus Christ triumph over them , and shall have a compleat , a full Conquest , over a short space . 5. Death has not power to cast into hell , if Conscience condemns thee not , if the Word convicts thee not , if God passeth not the Sentence upon thee , Death has no power to do it . Death can but bring to the grave , 't is sin that casteth the soul into hell . 6. Consider Death is thine , that is , 't will be for thy profit and advantage every way . Remember that sweet word of Paul to the Corinthians , 1. Cor. 3. 22. Whether Paul or Apollo , or Cephas , or life , or death , or things present , or things to come , all are yours ; it will be every way for thy good . Consider what freedom thou wilt gain thereby . 1. It will free thee from a body of sin and death , that often makes thee go with a sorrowful heart . Oh! hath it not oft made thee to cry out with St. Paul , Oh wretched man that I am , who shall deliver me from this body of sin and death ? Oh what is a greater trouble to a Child of God than indwelling sin ? He cannot do the things he would do . But now comes death and frees thee of all these soul perplexities and disquietments . Sin makes a Saint to groan , being burthened ; but now thou shalt grieve Christ and his spirit , nor thy own soul no more . Is not this that a poor Saint longs for ? 2. 'T will free thee from a poor crazy , diseased , or distempered Body . There will then be no crying out of back or bone , nor head not heart any more ; 't will be with thee as with the Church in the glorious day to come , Rev. 21. 4. There shall be no more death , neither sorrow , nor crying , neither shall there be any more pain ; for the former things are passed away . 3. It will free thee from an evil and wicked world . Oh what a defiling , ensnaring , and bewitching world is this ? What hinders us of our joy and peace in Christ more than it ? What greater vexation to us ? Oh how many precious Saints are clogged and imprisoned by the cares of the world , which many times is ready to choak the seed of holy desires after Christ : But by Death thou shalt be delivered . 4. It will free thee out of the hands of presecutors . Thou wilt , ( with our dear Brother ) be out of their reach then : they shall not disquiet thee , imprison thee , nor torment thee any more . There , saith Job ( speaking of the grave ) the wicked cease from troubling ; and there the weary be at rest ; there the prisoners rest together , they hear not the voice of the oppressor , Job 3. 17 , 18. 5. Death will free thee from an envious raging and tempting Devil . He will have not more power to disturb thee , accuse thee , nor by his cursed suggestions , to vex and perplex thy soul ; no , nor any other ways to hurt or annoy thee . O will not this be to thy great advantage ? Who would be unwilling to die , that hath an interest in Jesus Christ ? 6. Thou wilt hereby also be freed from all the discords and troubles that rise amongst Brethren . The unworthy and disorderly lives of Professors shall sadden thy heart then no more . This was that which worried and grieved the blessed Apostle , Phil. 3. 18. Our dear Brother is set at liberty from all these things , disorders in the Church , no loose walking of Members thereof , will burden nor trouble him again . 7. Nay and Death will free thee of all that trouble that riseth from those inward becloudings and hideings of God's face . It will never be night with the soul any more ; thou wilt then be with Christ and behold his face with joy for ever . 8. And lastly , Thou wilt also be freed of all thy toilsome pains and labour , of what nature soever it be . O how good is rest to a weary soul ? Blessed are the dead which die in the Lord , yea , saith the Spirit , that they may rest from their labours , and their works do follow them , Rev. 14. 13. But then once again , Consider what a blessed state thy soul will be in at death . If thou art a true Beliver , thou shalt not onely have hereby a negative good , it will not simply a freedom from all those sorrows and troubles thou hast heard , but thy soul shall immediately receive transcendent joy with Jesus Christ . For me to live , saith Paul , is Christ , and to die is gain . The advantage the soul receives upon this account , made Paul so much desire to depart and be with Christ ; which he says is far better , Phil. 1. 21. Pray observe his words , he doth not say it will be gain to him when he rises again , no , but to die is gain * . I shall receive more joy , more consolation , more of the fulness of God and Christ ( as if he should say ) when I die , then I can whilest I am in this body . Mind that passage in 2 Cor. 5. 1. For we know that if our earthly house of this tabernacle were dissolved , we have a building of God , a house not made with hands , eternal in the heavens . Compare this with ver . 6. Therefore we are always confident , knowing that whilst we are at home in the body , we are absent from the Lord. The Apostle doth not say we know when this earthly house is broken down and raised up again , we have a building with God , eternal in the heavens . ( Pray consider it ) but plainly when it is dissolved , when it is turned to its dusty crums : ( We have ) that is our souls , he can intend nothing else . By ( we ) he means their better part , which he compares to an inhabiter , and the body to the house or tabernacle in which it dwels . Oh what an excellent thing is the soul of man over the body . And now beloved , That the soul or better part is capable of being separated from the body , and in its seperate state from the body , capable of glorious enjoyments of God and high raptures of joy with Jesus Christ , doth appear most evident from that passsage of the Apostle in 2 Cor. 12. 1 , 2 , 3. It is not expendient for me doubtless , to glory , I will come to vissions and revelations of the Lord. I knew a man in Christ above fourteen years ago , whether in the body , I cannot tell ; God knoweth : such a one caught up to the third heaven . ver . 4. says , he was caught up into paradise , and heard unspeakable words , which is not lawful for a man to utter . The soul or spirit then it appears may be seperate from the body . I from this place thus argue , 1. If the soul or spirit of man be not capable of being seperated from the house of clay or earthly tabernacle , then Paul might have boldly and safely have said the whole man was taken up , a soul and body together , and not one without the other , because it is impossible to seperate them : but since Paul says he knows not whether in the body or out of the body , he plainly shews what opinion he was of . And then secondly , I may from what he says , reason after this manner , viz. If the soul in its seperated state from the body , be not able or capable to enjoy or take in heavenly comforts or consolations of Jesus Christ , Paul might boldly and Positively have said he was taken up in the body , because however he was caught up , whether within or without the body , he heard and saw unexpressible things ; he had high and soul-filling raptures of joy . The Lord Jesus promised the penitent Thief that he should ( that is his chief or better part ) be that day with him in Paradice . Lord Jesus ( saith Stephen ) receive my spirit . O what a blessed thing it is to die in Christ ? O what a happy estate is our friend in , the gain is exceeding great . Some may say what doth a godly man gain by death ? I answer , First , They gain a glorious place , heaven , the glorious Paradice of God , the Mansions of glory that are in our Fathers House ! Who is able to conceive what a glorious place heaven is ? But then , Secondly , They shall enjoy glorious company too . They shall be with Jesus Christ , have his company , in whose presence there is fulness of joy , and at whose right hand there be pleasures for evermore ; be with Christ , holy Angels , and glorious spirits of just men made perfect . O what a blessed state and condition of soul have they gained that are gone thither ! Thirdly , we shall gain sweet peace . 'T is not onely peace in Christ ( that Gods people have as their portion here ) but it shall be peace with Christ . A Woman that has a dear Husband who is gone to Sea , he is it may be in another Countrey , yet she hears from him , receives tokens of love , she has much satisfaction of the stedfasteness of his love , cordialness of his affection ; in this she has peace and comfort , but alas what is this peace to that when he comes home , when she has him , enjoys his company ? O we shall see Christ , enjoy him , yea lie in his arms to all eternity . Enter thou , saith Christ , into the joy of thy Lord. That joy is too much to enter into us , therefore we must enter into that . Mark the perfect man and behold the upright , for the end of that man is peace . He has peace In death , peace beyond death , yea and peace to all etrernity . And now one word more particularly to you that have lost your Pastor : Your loss I must confess is great ( though he hath gained hereby ) and it may be some of you are crying out , What shall we do ? Beloved , you must labour for a quiet frame , strive for contentedness of heart ; 't is the Lords hand upon you , 't is what he has done ; remember David , I was dumb , I opened not my mouth , because thou didst it , Psal . 39. 9. 2. Consider also your loss is not so great , but God is able to repair it and make it up to you , though you may not see which way it can be done , let it be your care to wait upon God ; cry to him , look up to the Lord of the Harvest , and patiently wait to see what he will do for you . 3. To support you under this sore affliction , Consider the great Shepherd of the Sheep never dyes , he lives for ever ; and sure he that dyed for the Sheep whose own Sheep they are , will take care of them ; he will feed them and preserve them from danger , Isa . 23. 1 , 2 , 3. The Lord is my Shepherd , saith David , I shall not want : He maketh me to lie down in green Pastures : he leadeth me besides the still waters : he restoreth my Soul : he leadeth me in the paths of Righteousness , for his Names sake . And from hence he takes courage , Yea , though I walk thorow the valley of the shadow of death , I will fear no evil . Oh what a blessed thing it is to have confidence in God , and to have such a Shepherd ; the keeper of Israel never slumbers nor sleepeth . And now to conclude one word to dear Relations , and to comfort us all under the present dispensation . 1. Consider death shall not seperate us long , we shall see one another again over a short time , he is gone but a little before ; let us think upon that glorious Meeting we shall have ere long in the Air , read 1 Thes . 4. 13 , &c. I would not have you to be ignorant , Brethren , concerning them which are asleep , that ye sorrow not , even as others which have no hope ; for if we believe that Jesus died , and rose again ; even so them which sleep in Jesus , will God bring with him : for this we say unto you by the word of the Lord , that we which are alive , and remain unto the coming of the Lord , shall not prevent them which are asleep : for the Lord himself shall descend from heaven with a shout , with the voice of the Arch-angel , and with the trumpet of God : and the dead in Christ shall rise first , then we which are alive and remain , shall be caught up together with them in the clouds , to meet the Lord in the air : and so shall we ever be with the Lord : wherefore comfort one another with these words . What can I speak that may be more seasonable for comfort , then that which the holy Spirit hath left upon record , upon that very account it will be but a little while and we shall see him again , we shall have a joyful meeting and never part more . O therefore be quieted , consider what you have heard what death is to a Believer . Shall not our Friend go to rest ? Alas he hath laboured hard , and O how sweet is this rest to him . When a man hath worked hard all day and wearied himself , how willing is he to go to bed at night ? Alas he is but gone to sleep , to take sweet and quiet rest until the Morning . 2. Shall not we be willing he should have inlargement to be freed out of Prison . Alas our Souls are as it were but in Prison whilst we dwell here below in these Houses of Clay ; Death as a Porter opens a door into that Glorious Palace above He is but gone home to his Fathers House , and how earnest was he to depart , that he might be present with the Lord. 3. Shall not he eat the fruit of his labour , he that soweth in tears shall reap in joy , those that go forth weeping bearing precious seed , shall doubtless come again rejoycing and bring their Sheaves with them . 4. He having overcome , shall not he receive the Crown ? Paul having fought the good fight of faith , knew there was laid up for him a Crown of Righteousness : To him that overcometh , saith our Saviour , will I grant to sit with me in my throne . even as I also overcame , and am set down with my Father an his throne , Rev. 3. 21. 5. And now in the last place and to shut up all , consider , uncertain is thy life , and mind ; you know not but that in a very few dayes you may go after , it will not be long be sure , and thither we all must go : For , What man is he , that liveth and shall not see death ? Shall be deliver his Soul from the hand of the grave ? Selah . FINIS ERATA . PAg. 4. l. 9. blot forth cut , p. 4. l 10. also blot forth out , p 9. l. 25 for is read it , p. 11. l. 14. blot out word , p. 15. for Augustus Caesar r. Julius Caesar , p 17. l. 2. for if r. of , p. 18. for question r. query , p. 32. l. 8. blot out And , p. 32. l. 9. for And r. For , p. 58. l. 8. blot out and Consolation , which escaped in s●me Copies . Notes, typically marginal, from the original text Notes for div A47613-e3280 * Mr. Clark gives us several instances how the death of the righteous hath been the Fore-runner of sad and lamentable Judgements : Begins with Methuselah before the Flood , whose very name was very significant upon this account . Also I lately met with a Sermon of a godly Minister in New England that was preached sometimes before their late calamities and miseries broke forth there , and amongst their other signs of approaching judgement , that he seemed to be very apprehensive of , he minds that of the dropping away of many holy and godly persons . Oh how many able and godly preachers and others have we lost in a short space ? We may look upon it as one sad sign or symptome of approaching evil . * Some probably may object the dead are not sensible of time , 't is but as a sleep to them ; they die and their resurrection to them immediately follows ; no distance of time between Death and Judgement the dead , and so Paul's gain he speaks of 〈◊〉 might not be till the resurrection ? Aasw . Though it be granted death to the body is but as a sleep , yet 't is not so to the soul . But that this is not the intent or meaning of the Apostle , is plain ; which I make out thus : Paul Plainly shews that if he did presently depart or die , it would be gain to him ; now if that which you say were true , he would have lost by death , 't is easie to see how , Suppose he might live twenty or thirty years longer on earth , would not thirty years sweet enjoyment of Jesus Christ be worth nothing ? Is not one ▪ day with God , beholding his lovely face , better than a thousand ? All know , that if he died presently , he should never the sooner obtain the resurrection , of this body , than if he had lived a hundred years longer ; this being well weighed , to die presently would have been his great loss , were not the soul in a present enjoyment of Christ at death . 
A47489	----	The everlasting covenant, a sweet cordial for a drooping soul, or, The excellent nature of the covenant of grace opened in a sermon preached January the 29th, at the funeral of Mr. Henry Forty, late pastor of a Church of Christ, at Abingdon, in the county of Berks, who departed this life Jan. 25th 1692/3 and was interr'd at Southwark ... : to which is added, An elegy on the death of the said minister / by Benjamine Keach ... Keach, Benjamin, 1640-1704. 1693 Approx. 158 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47489 Wing K62 ESTC R10226 12425033 ocm 12425033 61807 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47489) Transcribed from: (Early English Books Online ; image set 61807) Images scanned from microfilm: (Early English books, 1641-1700 ; 944:5) The everlasting covenant, a sweet cordial for a drooping soul, or, The excellent nature of the covenant of grace opened in a sermon preached January the 29th, at the funeral of Mr. Henry Forty, late pastor of a Church of Christ, at Abingdon, in the county of Berks, who departed this life Jan. 25th 1692/3 and was interr'd at Southwark ... : to which is added, An elegy on the death of the said minister / by Benjamine Keach ... Keach, Benjamin, 1640-1704. [2], 44, [6] p. Printed for H. Barnard ..., London : 1693. Reproduction of original in British Museum. Advertisement: p. [2]-[6] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sermons, English -- 17th century. 2005-04 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 John Cords Sampled and proofread 2005-08 John Cords Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Everlasting Covenant , A Sweet CORDIAL for a drooping Soul : Or , The Excellent Nature of the Covenant of Grace Opened : IN A SERMON Preached January the 29th . At the FUNERAL of Mr. Henry Forty , Late Pastor of a Church of Christ , at Abingdon , in the County of Berks. Who Departed this Life Jan. 25th . 1692 / 3. and was Interr'd at Southwark . WHEREIN The ARGUMENTS urged to prove the Covenant of Redemption a distinct Covenant from the Covenant of Grace , are Examined , Weighed , and found Wanting . To which is added , An ELEGY on the Death of the said Minister . PSAL. 89.33 . My Covenant I will not break , nor alter the thing that is gone out of my Lips. By BENJAMINE KEACH , Pastor of a Church of Christ , Meeting at Horsly-down , Southwark . London , Printed for H. Barnard at the Bible in the Poultrey , 1693. To the Congregation at Horsly-down , who were the Auditors of this Sermon , the Author wishes all the Blessings of the Everlasting Covenant , even the sure Mercies of David . Beloved , THE Subject treated on , in this ensuing Discourse , is of the highest Concernment ; and tho' the Substance of what is herein contained , you have heard from the Pulpit , yet I am persuaded , it will not be unpleasing to you , to see those great Truths presented to your view from the Press . Some of you know , that I had not time to go through the Whole of my Work the first time , therefore I insisted again on it , the Lord's Day following ; and yet some Things I have added , which was at neither of those seasons delivered , the better to perfect the Work. I told you , the Text was left me by our honoured Brother deceas'd , on his Death-Bed ; this Covenant being all his Support , Salvation , and Consolation , ( as it was David's ) both in his Life , and at his Death . Nothing like Experience , no Doctrine like to this to die in , ( as some of the Papists themselves have confessed . ) Men may talk of their own Righteousness , and Gospel-Holiness ; yet I am persuaded , they will not dare to plead , in Point of Justification , on their Death-Beds , nor in the Judgment-Day : No , no , 't is nothing but Christ , and his Righteousness , his Merits , can give Relief to a wounded , and distressed Conscience . I have endeavoured to shew , That the Distinction some Men make between the Covenant of Redemption , and the Covenant of Grace , is without Ground , being but one and the same Covenant ; and , That the Covenant of Grace , comprehendeth that between God , and Christ for us , as Mediator about our Redemption , which was as full of Grace , in the first making of it , as in the Revelation , and Application thereof , according to what was promised thereupon , 2 Tim. 1.9 . Tit. 1 , 2. its Rise , and Constitution , was from Eternity , tho' the Revelation , and Publication , was in Time : Christ did not ( as one observes ) purchase a Covenant of Grace for us , to enter into with God ; for the Covenant it self , Christ , and all the Grace , and Glory thereof , lay in the eternal Counsel of God's Will , and accordingly transacted with Christ , as the Representative of all the Elect. This Covenant is the only City of Refuge , for a distressed Soul , to fly to for Sanctuary , when all the the billows and waves of Temptations run over him , or Satan doth furiously assault him : If We fly to this Armory , We can never want Weapons to resist the Devil , nor doubt of Success against him . And now that it may be of Use to you all who shall read it , shall be the Prayers of your unworthy Servant , in the Gospel , BENJAMIN KEACH . THE Everlasting Covenant . A Sweet CORDIAL for a drooping Soul : OR , The Blessed Nature of the Covenant of Grace Opened . Beloved , THE Solemn Occasion of this Assembly , may put us all in mind of our Mortality , Death is certain ; all must dye ( as the Psalmist says ) What Man is he that liveth and shall not see Death ? Can he deliver his Soul from the Hand of the Grave ? Psal. 89.48 . Wicked Men dye , so do the Godly , and as do the People , so do their Ministers , The Fathers , where are they ? and the Prophets , do they live for ever ? Yet there is a vast Difference between the Death of the Ungodly , and the Death of the Godly , &c. But to proceed , the Text I am to speak to , was left me by our Honoured Brother deceas'd , which shews the comfortable Hopes he had in Death , which is that in the 2. of Sam. 23.5 . Although my House be not so with God , yet he hath made with me an everlasting Covenant , ordered on all things and sure : for this is all my Salvation , and all my Desire , although he make it not to grow . My Text contains some of David's dying Words , or Words which he uttered upon the near approach of his Death , see vers . 1. Now these be the last Words of David the Son of Jesse , and the Man who was raised up on high , the Anointed of the God of Jacob , and the sweet Psalmist of Israel . Tho' it may be doubted , whether these Words , contained in the First verse , were uttered by David or not , but rather by the sacred Pen-man of this Book , yet the Words following , 't is evident , were spoke by him , verse 2. The Spirit of the Lord spake by me , and his Word was in my Tongue . I utter not these Words ( as if he should say ) as by my own Spirit , but the Matter is dictated and given to me , by God's Spirit , which is the great Teacher of his Prophets and People . vers . 3. The God of Israel said , the Rock of Israel spake to me ; he that ruleth over Men must be Just , ruling in the Fear of God. Here are laid down the Two great and principal Parts of the Duty of Kings , and Supream Rulers of People and Nations , Justice towards Men , and Piety towards God. vers . 4. And he shall be as the light of the morning , when the Sun riseth , even a morning without Clouds ; as the tender Grass springing out of the Earth by clear shining after Rain . These Words may be applyed to the Good and Righteous Government of any Godly King , &c. but chiefly , no doubt they contain a Prediction of the blessed Effects of the Reign and Kingdom of the Messias , of whom David ( but more-especially Solomon his Son and his Peaceable Kingdom ) was a Type or Figure of . And thus I hasten in order to my Text , with what speed I well could . Although my House be not so with God ; a little first by way of Explication : Although my House be not so with God , how is that ? i. e. 'T is not as a Morning without Clouds , nor as the tender Grass springing out of the Earth , by clear shining after Rain ; for my Morning ( as if he should so say ) has been over-cast , dark and dismal Clouds seem to attend my Kingdom , and my Children have not hitherto been like the tender Grass springing out of the Earth , by the sweet Influences of the Sun , and distillation of Rain , but rather like the Grass that withereth away , or is cut down before its due time : I have not so walked with God , as his infinite Mercies obligeth me to do ; but have had many Weaknesses and Infirmities attending me , Yet he has made with me an everlasting Covenant . Tho' I have broke Covenant with God on my part , yet God will perform his Covenant with me , my Sins ( as if he should so say ) he hath pardoned , his Covenant is everlasting , on his part he will keep it , and the Messiah shall come of the Fruit of my Loins , whose Kingdom shall be as a Morning without Clouds , &c. And his Covenant with me he will not break , nor alter the thing that is gone out of his Mouth , see Psal. 89.32 , 33 , 34. He intimateth , that his House or Family , God had not made to grow , increase , or flourish with that Glory , Peace and Prosperity , as he expected ; nor had he such clear Evidences of God's gracious Presences , and Communion with him in his Soul , as he might have had , had he not sinned , and grieved his Spirit ; but tho' it was thus , yet he saw he was in Covenant with God , and in an everlasting Covenant , ordered in all things , for God's Glory , and for his eternal Good ; and this was all his Hope , he foresaw Christ's Blessed Day , with whom this Covenant stands fast , and this was all his Desire , my Soul only hath Comfort in this Covenant , and desires to build alone upon it : For it is ( saith he ) all my Salvation , I expect Salvation no other ways ; 't is not a part of it , but the whole of it from First to Last ; here began my Hope , and here I stay my self , and will close my Days in the Faith of a dear Redeemer , that shall in due time be revealed , who is my Lord as well as he , shall be , according to the Flesh , my Son , or Off-spring , and this shall be accomplished , although it do not seem to grow , or but small Appearances are manifested as yet , either in me , or in my House or Family . In the Words are Three Parts . 1. Something supposed , ( or taken for granted ) wherein is implyed David's great Grief and Trouble , viz. Although my House be not so with God. 2. Something asserted , which signifies his Faith and Confidence in God , Yet he hath made with me an everlasting Covenant , ordered in all things and sure . 3. A comfortable Inference , or Conclusion from thence ; for this is all my Salvation , and all my Desire , although he make it not to grow . And from hence I shall observe Three Points of Doctrine , 1. Doct. That Darkness , Troubles , and Afflictions , with a decay of Grace , or spiritual Liveliness , may attend the State of Christians sometimes , while in his Life , which they cannot but acknowledge and mourn under the sight and sence of . 2. Doct. That God hath made with True Believers a blessed and well ordered Covenant . 3. Doct. That the Covenant of Grace which is made with Believers in Christ , is an everlasting Covenant , order'd in all things , and sure , and is the only Spring or Fountain of their Salvation , Hope , Desire and Consolation , both in Life and Death . It is the last Proposition or Point of Doctrine I shall now Prosecute , ( judging it may most fitly Answer that which was the chief Design and end of our Honoured Brother deceas'd , in chusing this Text to be opened at his Funeral , from whence he doubtless found so much Comfort under those grievous Afflictions and Trials in his Life , and also at the time of his Death ) Four Things I purpose to do . First , Shew you what this Covenant is , and with whom it was primarily made , and for whom . Secondly , Open the Excellent Nature of the Covenant of Grace . Thirdly , Shew how all a Believer's Salvation , Hope , Desire and Consolation in Life and Death , lies in this Covenant . Fourthly , Shall make some Application of it . Beloved , This Covenant was Primarily made with Jesus Christ , the Second Person of the blessed Trinity , as Mediator , and as the Root , common Head and Representative of all the Elect , or all that the Father hath given to Christ , we read of Two Covenants , an Old , and a New , a First , and a Second , a Covenant of Works , and a Covenant of Grace . The First Covenant was made with the First Adam , for himself and his Posterity , as the common Head of all Mankind , and so also there was a Covenant made with the Second Adam for himself , and all those chosen in him , or all his Seed ; and though this Covenant ( as to Revelation of it ) is called the Second Covenant , yet it was made with Christ for all the Elect Seed , before the World began ; God foreseeing Man would fall from his First Estate , and break his Covenant , and so plunge himself and all his Posterity under Divine Wrath and Misery . Now that there was some Gracious Covenant Transactions , between the Father and the Son , from before all Worlds , about the bringing in and establishment of this blessed Covenant of Grace , for the Redemption of Fallen Man , appears evident from many Texts of Holy Scripture ; see that in Zach. 6.12.13 . And speak unto him , saying , thus saith the Lord of Hosts , saying , Behold the man called the branch , and he shall grow up out of his place , and he shall build the Temple of the Lord , ver . 12. Even he shall build the Temple of the Lord , and he shall bear the glory , and he shall sit and rule upon his throne , and he shall be a Priest upon his throne , and the counsel of Peace shall be between them both , ver . 13. I know , some understand by them both , the Kingly , and Priestly Office of Jesus Christ ; First , That as our great High-Priest , he should offer the great Sacrifice to God , to make an Atonement and Reconciliation for us , and rule as King , and give Laws ; and thus ( say they ) the Peace made for God's People , shall rest between these two , viz. The Kingly , and Priestly Office of Christ ; by his Priestly Office , he shall make their Peace with God , and by his Kingly Office , he shall deliver them from the Tyranny of Sin , and Satan , &c. By Priestly Operation and Undertakings , he shall expiate Sin , and by his Kingly Office he shall subdue and extirpate Sin ; as a Priest he makes Peace , and as a King he maintains that Peace he purchased as a Priest , and protects as a King ; and thus say they , the Covenant of Peace is between them both . — I will not deny , but that this may in part , be intended in the Text , — yet I doubt not but by them both , is also meant the Persons spoken of , viz. The Father and the Son , the Lord of Hosts , and the Man called the Branch ; for , by them , 't is most Congruous certainly , to take it for the Persons , or the two Parties mentioned ; and the Covenant of Peace , it is plain from other Texts of Scripture , was between the Father and the Son ; although I grant the Son on his part , brings it about by his being a Priest , and as a King , sitting and ruling on his Throne , he maintains our Interest : compare this with Isa. 49.3 , 4 , 5 , 6. God calls Christ forth by the name of Israel , ver . 3. Thou art my Servant O Israel , in whom I will be glorified , ( the Name of the Body being given here to the Head , as sometimes the Church bears Christ's Name , so here he bears the Name of the Church , that the Church in Union with Christ , is called Christ ; see 1 Cor. 12.12 . ) as if the Father should so say to the Son , I have fix'd my Thoughts upon thee to be the great Sponsar , and Surety for my Chosen ; and I will enter into a Covenant no more with them , without thou wilt undertake for them , and in their Nature and Stead , satisfie for their Sins , and accomplish all my Pleasure ; so Isa. 42.6 . I the Lord have called thee , and will hold thy Hand , and will keep thee , and give thee for a Covenant of the People , for a light of the Gentiles , to declare my Righteousness ; or , as 't is said , Rom. 3.26 . That God might be Just , and the Justifier of him that believes in Jesus ; that I ( as if God should say ) may appear a Pure , Just , and Righteous God , and so magnifie the attribute of my infinite Holiness , which shines forth in my just and righteous Law , and yet appear also , as I am a merciful and gracious God ; therefore I have called thee whom I long ago entered into a Covenant with , for , and in behalf of them , whether Jews or Gentiles , who are chosen ; and I will give thee to be for a Covenant , or , the Angel of the Covenant , and the Mediator and Surety thereof , in and by whom the Covenant of my Grace is made and confirmed with my People . To this purpose , speaks also Reverend Mr. Pool , in his Annotations on this Place . 2 dly . Also , Christ declares his Agreement and hearty Consent , to undertake in this Covenant as 't is hinted , Heb. 10.7 . Then said I , lo I come ( in the volume of thy book it is written of me ) to do thy will , O God , thy law is in my heart ; my delight ( saith he ) was with the Children of Men , Prov. 8.31 . And this , before the Mountains were settled , before the Hills were brought forth , I was set up from everlasting , from the beginning , or ever the Earth was . He was ordained as the Head , and great Representative of all that shall be Saved , to undertake for them , and dye for them , and to bring many Sons to Glory : he therefore said , he laid down his Life as the Father gave him Commandment ; he was obedient as a Servant , willingly undertook this Work and Office upon him , and so consented , and struck hands with his Father , not for himself but for us , to dye and make an end of Sin , and bring in everlasting Righteousness , Dan. 9.24.26 . He consented to take our Nature on him , a body hast thou prepared me , and to pay our Debts , to perform the Righteousness of the Law , and to be made a Curse for us , to deliver us from the Curse of the Law which we had broke , Gal. 4.4 , 5. The Lord God hath opened mine Ear , and I was not Rebellious , Isa. 50.5 . I readily did and suffered all that he enjoined upon me , I have not turned away mine Ear from any of God's Commands , nor my Feet from going where he would send me , how difficult or hard soever my Work was ; I gave my back to the smiters , and my cheeks to them that plucked off the hair ; I hid not my face from shame and spitting , ver . 6. Question , Is not that Covenant which was made between the Father and the Son ( considered as the latter , is Mediator ) called the Covenant of Redemption , made from all Eternity a distinct Covenant from the Covenant of Grace ? Answ. I Answer , The Stores of Sacred Wisdom , Grace , and Truth , which are treasured up in Divine Revelations , concerning the Nature of God's Covenant , is so mysterious and difficult for us to know , or find out , that it behoveth us to take heed how we too boldly speak , or write about it ; and , yet nevertheless , though the Thing is in it self so sublime , the Mystery of it so great , the declaration of it in the Scripture so Extensive , and diffused through the whole body of it , yet the concernment of it is such , as to our Faith and Comfort , and for the Prevention of Errors and Mistakes , none can be blamed according to their Light , to pry and search into it . I must confess , I have formerly been inclined to believe the Covenant , or Holy Compact between the Father and the Son , was distinct from the Covenant of Grace ; but upon farther search , by means of some great Errours sprang up among us , arising ( as I conceive ) from that Notion , I cannot see that they are Two distinct Covenants , but both one and the same glorious Covenant of Grace , only consisting of Two Parts , or Branches ; for as that blessed Compact doth peculiarly respect Christ's Person as Mediator ; and as he is so considered in the Covenant , I do not say it was a Covenant of Grace to him , for he obtains all by Desert and Merit ; yet seeing God entered into that Covenant with him , for us , as our Head , Surety and Representative , and not for himself singly , considered , it cannot be any thing else but the Covenant of Grace , as well as the Foundation , or primary Spring of all that Grace , and divine Goodness , that the Elect had , or ever shall partake of , or receive from God ; for 't is ( as I may so say ) the opening the Sluces or Floodgates of all divine Love and Mercy , to poor lost and undone Mankind , nay , the Grace of God to us in entering into this Covenant with Christ , as our Mediator from before all Worlds , is doubtless , ground of the highest Admiration to Saints and Angels . And therefore I see not ( I say ) but that they are but one and the same Covenant of Grace , yet so as that Christ has his Part , Work and Reward distinct from us ; he hath all by hard Work , and Merit , that we might have the Blessings he merited freely by Grace alone ; Christ in the Covenant of Grace , is the Mediator , we are those he mediates for ; Christ is the Head , we are the Body , the covenanted for ; Christ is the Surety , we the Poor Debtors and Criminals , he struck hands to satisfie God's Justice for ; Christ is the Redeemer , we the Redeemed ; Christ the Saviour , we the Saved ; Christ is the Purchaser , we are the Inheritance he purchased , and that it might be thus , Christ entered into this Covenant with the Father for us , out of his infinite Grace and divine Goodness ; and it was even like inconceivable Grace and Mercy in God the Father , to find out in his infinite Wisdom , this way , and substitute his own Son in our stead , accept of his Son , prepare a Body for his Son , enter into a Covenant with his Son , anoint and send his Son to redeem us from Sin , Wrath , and Hell. If this Covenant be not the Covenant of Grace , where shall we find it ; God's actual taking us into Covenant , 't is but that we might drink of this Fountain , or rather , that we might have actual Interest in this Covenant , and whatsoever Christ did in time ; or when the fulness of time was come , it was but to put into Execution this Covenant , and to ratifie and visibly confirm this blessed Covenant , that God had made with us in him , before the World began . The Covenant of Grace ( saith Mr. Petto ) was made or established , not only with us , but jointly with Christ and us in him , so as both are within one and the same Covenant ; for the great Transactions with Jesus , yea even the giving and sending of him , and his accepting the Office of a Redeemer , and undertaking for us ; these are all of Grace , as well as what is promised to us , through him . Therefore the Covenant of Grace ( saith he ) must take in all that conduceth ( otherwise than by a meer Decree ) to our Restoration and eternal Life . Petto on the Covenant ; which is recommended by Dr. Owen , Pag. 18. 2. Where do we read in all the Holy Scripture of Three Covenants , viz. 1. A Covenant of Works , 2. A Covenant of Redemption , 3. A Covenant of Grace : Evident it is to all , that the Holy Ghost only holds forth , or speaks but of Two Covenants , a Covenant of Works , and a Covenant of Grace ; the First is call'd , the Old Covenant , the Second , the New Covenant , although both these Covenants had several Revelations , Ministrations , or Editions ; as First , the Covenant of Works was primarily made with the First Adam , and all Mankind in him ; by vertue of which , he was justified by his own perfect Obedience , before he sinned : True , there was another Edition or Administration of it given to Israel , which tho' it was a Covenant of Works , i. e. Do this and live , yet it was not given by the Lord to the same End and Design , as the Covenant was given to our First Parents , viz. It was not given to justifie them , or to give them eternal Life ; For if Righteousness had been by the Law , then Christ is dead in vain , Gal. 2.21 . And again saith Paul , For if there had been a Law given , that could have given Life , verily Righteousness should have been by the Law , Gal. 3.21 . But indeed , it was impossible Life , Justification , or Righteousness , could be by the Law , or by any Law , because Man hath sinned , and is now unable to answer the Law of perfect Obedience , all have sinned and come short of the Glory of God : We must therefore now be justified by the Grace of God , through the Redemption which is in Jesus Christ ; but tho' Man had lost his Power to obey , yet God hath not lost his Power to command . Therefore , as Dr. Owen shews , it ( was added or ) revealed in the Wisdom of God , as instructive ; as also , to shew the Excellency of that State and Condition , in which we were created ; with the Honour that God put upon our Nature : from whence Directions unto a due Apprehension of God and our selves , may be taken or derived . It served to shew what a Righteousness Man once had , and by his Transgression lost , and also what a Righteousness 't is , which the Holiness of God doth require , in order to our Justification in his sight ; for the Law , doubtless , results not from God , as a simple act of his Sovereignty , but also as a Transcript of the Holiness of his Nature and Rectitude of his Will ; for without a sinless , or perfect Righteousness , no Flesh can ever be justified in God's sight ; and therefore , such a Righteousness must either be inherent in us or else , according to the Wisdom and Grace of God be imputed to us and therefore , he chose his beloved Son , and entered into a gracious Covenant for us , with him , that he in our Nature and Stead , as our Head and Surety , might yield perfect Obedience to the Law which we had broke and for which breach , his Justice , by Christ's Death , must be satisfied also therefore the Compact , or gracious Covenant , that was before all World 's made between the Father and the Son , was part of the Covenant of Grace , respecting poor lost and perishing Man , since there was no Redemption without the shedding of Christ's Blood ; hence the Blood of Christ , is called The Blood of the New Covenant . The Father ( saith Mr. Petto ) is Contracting with the Son , Isa. 41.6 . I will give thee fo● a Covenant of the People ; therefore that with the Son ( saith he ) and with the People , is one and the same Covenan● ▪ indeed as that which partaketh of the Nature , or is a part , is put for the whole ; so that with the People alone , even here , beareth the Name of a Covenant , with in the grand Contract with Jesus Christ , as a Branch or Parcel thereof yet both together make up that one Covenant of Grace , as appeareth thus , 1. There is no Scripture Evidence for making these Two Covenants distinct one of Suretyship or Redemption with Christ , and another of Grace and Reconciliation with us : that distinction which some use , is improper , for the Parts of it are co-incident , seeing that , as with Christ , was out of mee Grace also , Joh. 3.16 . And it was promised , that Jesus Christ should be given for a Covenant ; and therefore , it is of Grace , that we are redeemed by him , 2. Tim. 1.9 . There was Grace before the World was , and that must be in the Covenant , as with Jesus Christ which was for reconciling the World unto the Father , 2. Cor. 5.18 , 19 ▪ Col. 1.20 , 21. It is true , Christ is our Surety and Redeemer , not we in our own Persons ; yea , he is our Head , our Lord and King ; and on that Account of his standing in those different Capacities , he hath some peculiar Precepts and Promises appropriated to him , which are not afforded to us in the same manner and degree , yet this hindreth not the oneness of the Covenant with him and us , &c. 3. That Holy Agreement or Compact between the Father and Son , was the Rise , or Spring of the Covenant of Grace , it was made with Jesus Christ , and with us in him ; therefore I see no Reason to call them Two distinct and compleat Covenants , but two Subjects ( as the same Author intimates ) of the same Covenant as with Jesus Christ , it had its Constitution from before all Worlds , or we had a Being , tho' as with us , it has its Application in time after we exist , and are actually in Christ , as part of the promised Seed . 1. The Work of Redemption to expiate Sin , and make Reconciliation ; this was Christ's Work for us . 2. For Application , this is with us by him . 3. He was chosen , Mediator , and undertook the work of Redemption , and so struck up the Covenant from Eternity ; but in time he executed it , and intercedes for our Participation in it , Petto p. 21. 4. Therefore as Adam being a common Person or Head of all his Seed , and we in him fell under Sin , Death and Condemnation , by vertue of the Covenant of Works : made with him ; even so in Jesus Christ all the Elect partake of Grace and Justification unto Life by that one Covenant of Grace made with him ; and in him with all his Seed , he being ( I say ) a common Person or Head to all the Father hath given to him , in the said Covenant ; and indeed , whatsoever was necessary unto our Redemption and Reconciliation he agreed to work it out ; they agree in their end , which was God's Glory , and our Good , ( as by and by I shall , God assisting , shew ) Salvation of the Seed is the grand Design of it , and therefore the highest Grace and Goodness imaginable to us ; and whatsoever we stood , or do stand in need of , in order to Interest by way of Application , is also contained in this Covenant , as it was made with Christ ; as 1. Justification by his Knowledge ( or by the Knowledge of him ) shall my righteous Servant justifie many ; for he shall bear their Iniquities , Isa. 53.11 . and that all his Seed shall have such a knowledge or Faith , God saith , they shall all know me , &c. for he shall bear their Iniquities ; that is , he shall satisfie the Justice and Law of God , and therefore they must be justified or acquitted , otherwise saith Mr. Pool , the same Debt should be twice required and paid : a new Heart is promised to us , Jer. 31.31 . and was not this promised to Christ for us , in the Text I last mentioned , Isa. 53.11 . ( in knowing of God ) is not a new Heart comprehended , in these words he shall see his Seed , the fruit of his travel and anguish he pass'd through ; that is , they shall be made his , by Regeneration , or Renovation , &c. 5. Is not Union with Christ , the only way to the promised Blessings ? and therefore I must say with some of our late worthy Writers , the Covenant is made joyntly with him and us , all the promises of God are in him , ye , and in him Amen , 2 Cor. 1.2 . and shall infailably be made good and accomplished . 6. As Mr. Petto well observes the Covenant expressure from the beginning ran first to Christ , and in him to us . 1. The Promise to Adam , primarily runneth to Christ , as the Woman's Seed , and so to us in him . 2. To Abraham , in thee , and again , in thy Seed shall all the families of the Earth be blessed , Gen. 12.3 . Gen. 22.18 . that this Promise refers to Christ , see Gal. 3.16 . and to us in him , see vers . 29. 3. The Covenant with David runneth to Christ , and also in him to us , Psal. 89.20.28 , 29. I have found David my Servant , my Covenant shall stand fast with him ; when did God find him , Was it not before the World began ? Christ we know , is often called David . But I can't further enlarge on this , I shall therefore in the next place consider what is brought in Opposition to what I have said upon this Account . Object . 'T is objected , First , that the Parties are distinct , in the one Covenant , the Father and the Son are the covenanting Parties ; in the Covenant of Grace , God and Man ; in the Mediatory Covenant , there are two Persons equal : in the Covenant of Grace , there is a superiour God , and an inferiour Man. Answ. 1 st . I would know whether all the Elect were not considered in Christ , and was it not for us that he entered into that Covenant ? Is not the Debter a party with the Surety , and so the Elect a party with Christ ? Did Christ enter into a Covenant for himself ? tho' we say he is the Saviour , the Redeemer , the Surety , and not we ; yet he entered into that Covenant for us , i. e. as our Saviour and Surety , to satisfie for our Sins , and perfect our Redemption ; make us no party in the Salvation of this Covenant ( tho' not the saving or satisfying party ) and all our hopes are gone for ever . Sirs , We shall find the Top Glory of the Covenant of Grace to lie here ; was it not infinite Grace and Goodness that moved God to fix upon this way to redeem us , i. e. to propound , offer and accept of a Surety for us , when he might justly have exacted Satisfaction from us , the guilty Debters and Criminals ? Nay , and to chuse his own Son to be our Saviour and Surety , and was it not infinite Grace in Christ to accept so readily and heartily of it : 'T is plain , here began the Covenant of Grace , i. e. God's entering into a Covenant with his Son for us , and thus is God the Father the efficient cause of our Redemption . 2. I would know whether in the Covenant of Grace God is said to enter into Covenant with Man , simply considered as in himself ; or whether 't is not with Christ , and so in him with us ; if Christ be the Surety of the Covenant of Grace , then God doth not take Christ distinct from us into Covenant with himself : and certainly , our credit was so lost and gone with God , that he would not trust us , with any Covenant-Transaction any more without a Surety , they continued not in my Covenant , and I regarded them not saith the Lord , Heb. 8.9 . I would have no more to do with them in a Covenant way ; therefore all the Promises of Grace are in Christ , all is managed in Christ , even all the whole Will of God , concerning our Salvation ; we are dead till he quickens us , blind till he opens our Eyes ; have stony Hearts , and unregenerate , till he breaks our Hearts and renews us by his Spitit : and was not all this comprehended or included in that Covenant our Brethren call the Covenant of Redemption ? how then can that be a distinct Covenant from the Covenant of Grace ; is dead Man , vile , and depraved Man , capable to enter into a Covenant with God ? and is not the quick'ning and changing of his Heart one great Part of the Covenant of Grace , that God promised upon Christ's Undertakings , that he would do for us , as I have shewed . Object . 2. The time of making these Covenants is different , the Covenant of Grace was made in time after Man had broken the Covenant of Works ; but the Covenant of Redemption was made from Eternity , I was set up from Everlasting , &c. The Revelation of the Covenant of Redemption was in time , but the Stipulation was from Eternity , the Father and Son being actually in Being , and so Stipulators ; the Decree of making the Covenant of Grace was from Eternity , but not the actual Covenant , because there was no Soul to Covenant with . Answ. I wonder at this Expression : was not the Covenant of Grace , ( as I said before ) made with us in Christ , as our Head and Representative before the Foundation of the World ? and was not those Covenanting Transactions as well as the Spring or Fountain of the cause of all the Grace we receive in the Covenant of Grace , upon the Account of what Christ Covenanted to do , and suffer for us , or in our room and stead : True , the Members were not actually in Being , but the Head was ; and if it be not thus , what doth the Apostle mean ? Tit. 1.2 . In hope of Eternal Life which God that cannot lie promised before the World began . It could not actually be promised to us , we ( as they say ) having then no Being ; therefore it was promised to us in our Head : with whom the Covenant was then for us made ? was not Christ set up as Mediator from Everlasting ? Was not then the Covenant of Grace as Ancient ? We were consider'd in him , because chosen in him ; tho' Christ's Redemption was not the cause of our Election , yet we were chosen in him as our Head and Redeemer ; therefore I say , the Stipulation of the Covenant of Grace , was from Eternity , and the Revelation of it was in time , and not till Man had sinned , and broke the Covenant of Works : so that it was more then by Decree and Purpose ; the Covenant of Grace in my Text , is called an Everlasting Covenant , and it may referr before time , as well as after all time ; even from Eternity to Eternity . For none can doubt , but David was a Type of Christ , and so represented in my Text ; the Covenant here spoken of , is that they call the Covenant of Grace , and tho it was Primarily made with the True David , yet so as in him with David the Son of Jesse also ; the very same thing we may see in Psal. 89. I have found David my Servant , with my Holy Oyl have I anointed him , v. 20. he is said to be one chosen out of the People , and one that is Mighty , v. 19. and with him this Covenant is said to be made : My Mercy will I keep with him for evermore , and my Covenant shall stand fast with him ; his Seed also will I make to endure for ever , and his Throne as the days of Heaven , ver . 26 , 29. Now this they confess chiefly respecteth Christ , of whom David was a Figure , and also referreth to that which they call the Covenant of Redemption ; if so , then say I , this Covenant must be the Covenant of Grace , because it was made with David the Son of Jesse , I mean it refers to him in Christ , and the like with all Believers also , as all their Salvation and Desire ; it cannot rationally be supposed , but that David in my Text doth allude to the Covenant mention'd in this Psalm ; although none are actually brought into it , until they Believe , or have actual Union with Christ ; yet made with all Believers in Christ from Eternity . I cannot think they will deny that the Covenant of Grace , that Well-ordered Covenant in all things and sure , was primarily made with Christ and with us , in him as our Head ; and if so , then say I , if that which they call the Covenant of Redemption be distinct and not this , when was the Covenant of Grace made with him for us ? It must either be made before Time , or after Time. Besides , 't is evident , that 't is by the Blood of Christ's Covenant that we are Redeemed . The Father sends out the Prisoners by the Blood of Christ's Covenant ; that is , according to the Sacred Terms and Conditions agreed upon between them both , and sure I am , the Blood of Christ's Covenant , is the Blood of the New-Covenant ; therefore I cannot see that that which they call the Covenant of Redemption , is a distinct Covenant from the Covenant of Grace . Object . 3. The Conditions are different , Death and Satisfaction for Sin was the Condition of the Covenant of Redemption . Faith is the Condition of the Covenant of Grace : Death required on Christ's Part , Faith required on Man's Part ; the giving Christ a Seed , and Eternal Life to that Seed , is the Condition on God's Part to Christ ; the giving Eternal Life only to the Party Believeing , is the Condition on God's Part in the other . So that the Reward in that Covenant , is larger than the Reward promised to us in the Covenant of Grace . In the Covenant of Grace , the Condition runneth thus ; Believe in the Lord Jesus Christ , and thou shalt be saved ; in the Covenant of Redemption , the Condition runs thus : Make thy Soul an Offering for Sin , and thou shalt see thy Seed . Answ. I wonder at the Learned Author , who makes these Distinctions , I cannot be of his Mind , I rather judge the difference in the Covenant of Grace or Covenant of Redemption lies here , viz. Christ had some great Work to do , ( as the Condition of this Blessed Compact with the Father ) on , and in the behalf of his Elect , which was Peculiar to him , i. e. he was to die , and make Satisfaction to offended Justice ; he , in the Covenant of Grace or Gospel-Covenant , merited all for us , so that we might have all freely given to us through the Redemption of his Blood , &c. 1. Christ work'd for Life , but we work not , but believe on him that justifies the ungodly . 2. Christ hath not what he hath by Grace , but by Desert ; but tho' our Saviour had his Reward in the Covenant on meriting Conditions , viz. upon his Perfect Obedience to the Law of Works , and being made a Curse for us , and so made a plenary Satisfaction to God's Justice for our Sins : yet pray what was his Reward ? Was he sure or certain of any one Soul , as the Reward of all this hard Work and Sufferings ? &c. Why , this Author tells us , he shall see his Seed , or have a Seed ; that is , he shall have all the Elect brought in , and united to him , viz. be sure of them , or have this certain Reward , ( and not left on uncertain Conditions of Faith and Obedience to be performed by the miserable , depraved and wretched Creature , ) which Condition we could not perform ; and if this be so , then the Father must bring us in , or draw us to Christ ; for except he does that , no one Soul can come to him as Christ himself positively affirms , Joh. 6.44 . No man can come to me , except the Father which sent me , draw him : and from hence I ask , whether Power to perform that , which they call the Condition of the Covenant of Grace was not included , or comprehended in the Covenant of Redemption ? And if so , how could they be Two distinct Covenants ? certainly , in it there was infinite Grace shewed towards us . 3. As to the other Condition in the Covenant of Redemption , it being larger to Christ , than that in the Covenant of Grace . I answer , as the Covenant was primarily made with Christ , it was made with him for all the Elect , as their Head and Surety ; and therefore , it must needs be larger as well as it was a meriting Reward : but as we are concerned in the same Covenant , we have nothing as a Reward , because we work not ; and as considered as particular Persons , 't is enough our own particular Souls and Bodies shall be eternally saved , who are united to him as the Reward of his Work : the Condition therefore being made to him as the Head of the whole Body , it must needs be so large and extensive ; but as to the particular Members , that can't comprehend more than he or she that believes as a part of the Seed which he was to see ; 't is enough therefore , that we are the Saved , the Redeemed , and not the Saviours or Redemers of others . But if by Vertue of the Covenant of Redemption we are not Redeemed , call it no more the Covenant of Redemption — therefore — 1 st . I would know whether Faith which is called the Condition of the Covenant of Grace , was not the Fruit of Christ'd Suffering in pursuit of that Holy Compact ? and is it not particularly implyed in those Words , he shall see his Seed ? but if they be adult Persons , he can never see them if Faith be not given to them ( unless the Holy Spirit , that great Promise of the Father be given to them ) whereby they are enabled to believe , I will put my Spirit within them , Ezek. 36.27 . I will put my fear into their Hearts , a new Heart will I give them , and a new Spirit will I put within them ; I will pour my Spirit upon thy Seed , Isa. 44.3 . Thy Seed , Who doth he speak to ? why , to his Servant , doth not these Promises referr to that Covenant made with Christ , which you call the Covenant of Redemption ? and was not Christ assured by the Father , that these Promises should be made good to his Seed ; and yet t is evident they belong to the Covenant of Grace , therefore I see not how they can be Two Covenants distinct from each other . Obj. 4. Christ is the Mediator of the Covenant of Grace , but not the Mediator of the Covenant of Redemption , but a Party ; he was the Surety of the Covenant of Grace , the Covenant of Redemption had no Surety , the Father and the Son trusted one another upon the Agreement : the Covenant of Grace is confirmed by the Blood of Christ ; but we cannot say that the Covenant of Redemption was confirmed properly by that Blood , any more than as it was a necessary Article in that Covenant . Answ. All that can be said ( as I conceive is this ) viz. our Lord Christ when he first entered into the Covenant with the Father for us , to bring in , and accomplish the Covenant of Grace , agreed then to be Mediator and Surety of this Covenant : There are some Transactings where Suretyship is requir'd , which a Surety must do , i. e. he must accept and freely and readily agree to do all that is necessary to be done which the Creditor requires , and the Nature of the said Covenant calls for : yea , and some things that peculiarly belong to him , as Surety . And so it might be here about those glorious and gracious Transactions between the Father and the Son , about the compleating the Covenant of Grace concerning the Elect , and ( indeed the greatest Expressions and Demonstration of God's Grace to us appeared in those Covenant Transactions , and all the good we receive ( I say again ) by he Covenant of Grace are but the Fruits and Product of the Covenant , as it was made with Christ our Head , Mediator and Surety ; but among Men , those Things and Covenant Transactions between the Creditor and the Surety , which peculiarly appertain to him ; in which , nevertheless the poor Debtor is mainly concerned ▪ it being such things that must be performed by the Surety for him , or he can have no Benefit by the said Covenant ) are never called a Covenant distinct in it self from that it refers to , and is a Branch of ; or however there is no need of such a formal distinct Covenant , between each covenanting Parties ( as primarily considered ) when the Covenant which those Transactions refers to , was immediately made . For I know not of any other Covenant of Grace made with Christ for us about our Salvation , but that which they call the Covenant of Redemption , distinct from it , and to say that God entereth into a Covenant of Grace with us , as simply considered in our selves , without Christ being the Chief and Primary Covenanting Party , in our behalf , is of a dangerous Nature to ●ffirm , and must not be admitted of , as will appear hereafter . Besides , the Mediatory Covenant , or that in which Christ is Mediator , is called the New Covenant , or Covenant of Grace , as the term Mediator clearly holds forth ; which Covenant to confirm , he shed his own Blood , and the Original making of that Covenant , was at that time , and by that Compact between the Father and the Son for us ; for Christ , for himself , had no need to become a Mediator , or to enter into any Covenant with the Father ; therefore , I know not what these Mens nice Distinctions signifie , unless it be to amuse the World , except it be for a worser purpose , viz. To confirm their new Notion of a conditional Covenant of Faith , and sincere Obedience . 3. The Distinction lies not in Two Covenants , but in the distinct Parts of the said one entire Covenant ; one part as it referrs to Christ , the other as it respecteth us in the Applicatory part of it by his Grace . 2. Also , in respect of the time of the making of the Covenant , and the Revelation , Execution , and the Application thereof . 1. Christ in the Covenant , First Articled with the Father , to be a Mediator , and in the Execution of the Covenant , actually discharges that Office , and the like , as a Surety . Obj. 5. Christ performed his Part in the Covenant of Redemption : and by vertue of his Mediatory Covenant , performed the Covenant of Works , but he did confirm , not perform , the Covenant of Grace . Answ. This is the worst of all , and it seems to be calculated , rather to unfold Arminianism , then to establish sound Divinity . 1 st . Hath Christ performed his part so in the Covenant of Redemption , that he hath no more to do , by vertue of his Mediatory Covenant ? God forbid , he hath not yet delivered up his Kingdom to the Father . I shall now give you my Reasons ( under this particular Branch ) why I accept and argue against the Notion of Two distinct Covenants . What says the Arminian , viz. Christ hath performed or fulfilled the Covenant of Works , and made such a full Satisfaction for the breach of the Law , so for all the whole World , that no Man is under the Curse of it , but that all are Justified from that ; and he hath put all Men into a capacity to be saved , if they perform the Condition of the Gospel , i. e. Repent , Believe , and live a godly Life to the end of their Days , which God hath given all Men Power to do , if they do but exercise that Power : Christ hath put all Men on their Feet again , and hath made the Condition possible , if not easie , for all to be saved . Christ is not to perform the Condition of the Covenant of Grace , tho' he did perform , and so take away the Law of Perfect Obedience , or is the end of the Law , for Righteousness ; but let them read the whole verse , 't is but to every one that believes , and sure they forget that all Men are dead in Sins and Trespasses , and must by Christ have a Principle of Spiritual Life insused into them , before they can live , move , or believe in him , Can Man change his own Heart ? or , Will that Grace , God affords to all Men do it ? What short of Almighty Power can form the Image of God in the Soul , or create us again in Christ Jesus ? 2 dly , And what is it , which our new Doctrine ( in opposition to the antient Doctrine , on which Saints formerly built all their Hope and Salvation ) doth hold forth ? Why , Is not the purport of it this ? i. e. Christ as Mediator , hath so far satisfy'd for the breach of the Law of perfect Obedience , or given to God such a valuable Recompence , that he might justly wave , and not exact or execute the Law of Works , or hath relaxed the Severity thereof , and taken it away , and hath obtained and given , as he is a Law-giver , or Govenour , a milder Law of Grace ; and if Men perform the Conditions of Faith , and sincere Obedience , or Faith and Gospel Holiness , they shall be Justified and Saved ; so that our Right to Life , and the Favour of God , Peace of Conscience , and Hope of Salvation , do depend upon our Obedience to the Gospel , or New Law , and this Christ hath purchased , should be accepted as our Righteousness , by which we must be Judged . They deny not , but that the Merits of Christ are the Cause of this Gospel Law ; his Righteousness imputed , is the Cause for which we are Justified ( or rather , 't is for his Sake ) we are Justified and Saved , when we do answer the Rule of the Gospel . I have heard them Preach and have read their Books , and if this be not , in part , what they say , I do not understand them , 't is such a Mystery of , &c. However , Christ hath done and performed his part in the Mediatory Covenant ; the Law of perfect Obedience cannot hurt us , if we conform to the Rule of this milder Law , which Christ doth not perform for us , &c. What do they mean ? Is it this ? i. e. Christ doth not believe for us ; Who says he doth ? but 2 dly , Hath not he obtained Grace for us , to enable us to believe ? Is not he the Author and Finisher of our Faith ? Doth not he begin the good Work in us , and will he not perform it unto the end ? St. Paul affirms his Confidence in him , that he would do it , Phil. 1.6 . And doth not performing imply a Covenant or Promise he has made to do it ? If so , then it appears Christ hath more to do for us , then only his performing the Covenant of Works , and confirming the Covenant of Grace . Doth he not say , Other Sheep I have , which are not of this fold , and them I must bring , Joh. 10.16 . Must bring , Doth not that Obligation that was upon him , referr to the Covenant made with the Father ? and again , he saith , All that the Father hath given me , shall come unto me , Joh. 6.37 . And that it is his Father's Will that sent him , that of all that the Father hath given him , he should lose nothing . Is not Christ the Mediator ? ( as I have said before of Two ) i. e. Is he not to bring us to God , as well as God to us ? Who can remove that Enmity that is naturally in our Minds against God , Rom. 8.7 . but he only ? Why is Christ called a Quickening Spirit , and so full of Grace ? Is it not that he might Quicken us , and Communicate of his Grace to us , as he is our Head and ( Mediator ) and we his Members ? Can we subdue the Powers of darkness , or break Satan's Chains ? are we stronger than the strong Man ●rmed ? Math. 12.29 . Must not Christ perform all these things for us ? or , Doth not the Performance of all this , belong to the Covenant of Grace . 3 dly , I suppose the Mistake lies here , viz. Our Authors do only insist upon , or speak of the Application of the Covenant of Grace ; true , Christ as Mediator , performed the Covenant of Works for us , without us ; he alone , in his own Person , did that , and I must say , he doth not so perform the Applicatory part of the Covenant of Grace , for we act with him , but how ? even as we are acted and moved , like as when our Saviour , quickened Lazarus , he then arose and had Life and Motion , and could come out of the Grave ; so when he hath quickened us , who were dead in Sin , when the dead hear the voice of the Son of God , by his Spirit they then can act and move , can believe and obey , and do for God from a Right Principle , and to a Right End. Is it not said 't is God that worketh in us to will and to do of his own good Pleasure , Phil. 2.13 . And doth not David say , he would cry to the Lord that performed all things for him , Psal. 57.2 . Pray let me here note Four Things , as touching the Covenant of Grace . 1. The Time when 't was made with Christ for us : and that was from eternity . 2. When it was first revealed ; and that was to our First Parents as soon as they fell , and broke the Covenant of Works . 3. When it was executed , confirmed , and touching the outward Dispensation of it , took its rise or beginning ; it was executed by Christ as our Head , when he came into the World , in part , i. e. in his Life , and ratified and confirmed by his Blood : and the rise or beginning of the outward Dispensation of it , was at his Death and Resurrection , when the Old Covenant ceas'd or was abrogated . 4. When and how are we said to have it made with us , or performed to us actually and personally , so as to have real Interest in all the Blessings and Privileges thereof ? ( For as it respecteth us , it only contains free and absolute Promises , like the Waters of Noah : And not a Law of conditional Faith and Obedience to be performed by us ) Now we have not actual Interest in it , and so personally it cannot be said to be made with us , until we have actual Union with Christ , and do believe in him : For want of these Distinctions , I fear some Men run astray . For it seems as if some Men would have us believe , that the Covenant of Grace in the latitude of it , is but that merciful conditional Covenant of Faith , and Gospel Holiness , that God is pleased to enter into with us , and we with him , in our Baptism , and if we perform that Covenant to the end , we shall be Justified and Saved ; nay , and so far as we do act in sincere Obedience , so far , we are already Justified ; and if this be the Notion of these Men and that we must believe , as they do ) then say I , we are not under Grace , but under a Law that will keep us in Doubts and Bondage as long as we live ; and if we have no other Righteousness than this , which is either within us , or wrought by us , we shall certainly drop down into Hell when we come to die . 4thly . And by making the Covenant of Redemption distinct from the Covenant of Grace , ( in respect of what I am now speaking of ) I fear it lay● a Foundation for those Errors which are got among us ; as if we are to enter into a Covenant with God without Christ's undertaking for us , as our Surety : for say they , Christ did perform the Covenant of Works , but doth confirm , not perform the Covenant of Grace . What is the Purport of this Doctrine , as it is improved by our new Methodists ? Why , this , viz. In the Mediatory Covenant , Christ made God amends for our breach of the Law of Perfect Obedience by himself alone and for himself , that so he might be a fit Mediator , and merit a New Law of Grace of sincere Obedience ; which New Law or Covenant he confirmed by his Death , ( so that God now enters into a Covenant with Mankind again ) and if we perform the Conditions of it , we shall thereby assuredly have Justification and Eternal Life . Not that Christ in the Covenant of Grace hath undertaken to perform it for us , but hath left us to work out our Salvation our selves , though not without the Assistance of the Holy Spirit ; and thus Christ is our legal Righteousness in his Mediatory Covenant , yet so too , that by his Merits we have all Gospel-Blessings — How is that ? Why thus , i. e. he merited the New Law of Grace , by satisfying for the Law of Works , or as Mediator , gave God a satisfying Recompence for our breach of it : but our inherent Faith and Gospel-Holiness with Christ's Merits ( as before ) is our Evangelical Righteousness , by which we are justified . And this is the dangerous Consequence ( which I perceive ) does attend the allowing of the distinction of two Covenants , which at once ( in my Judgment ) tends to overthrow the Nature of the Free-grace of God in the Covenant of Grace , which is ordered in all things and sure , as it was made with Christ for us . Obj. 6. By the Covenant of Redemption , Christ could challenge his Reward upon his own Account ; but in the Covenant of Grace , Believers have a Right to the Reward only upon the Account of Christ ; there is an intrinsick Worth in the Obedience of Christ , whereby he merited ; for there was a Proportion between it , in regard of the Dignity of his Person : but there is no intrinsick Worth in that Grace , which is the Condition of the Covenant of Grace , to merit any thing : there was a Condition of a valuable Consideration required of Christ : the Condition required of us hath no valuable Proportion to the Greatness of the Reward , the Reward was of Debt to him , &c. 1. Answ. I would know what that Reward is which Christ doth challenge , is it not Grace , Righteousness and Eternal Life for all the Elect ? True , we merit nothing ; but did not Christ merit all for us ? Did he merit for himself , and for us only a conditional Covenant ? as I shewed before . 2. And may not Believers in Christ lay claim to Christ's reward ? i. e. the Blessings purchased by him as the Fruits of his Merits in a way of Righteousness and Justice , upon the Account of Christ's Undertakings , as well as in a way of Grace and Mercy : what saith the Apostle , 1 Joh. ● . 9 . God is faithful and just to forgive us , &c. which ( saith our Annotators ) more strictly taken , permit him not to exact from us a Satisfaction , Which he hath accepted in the Atonement made by his Son , in his own way ●●plyed , and on his own Terms to be accounted to us , that he will not fail to forgive us our Sins , &c. 3. Still the Distinction must ( as I conceive ) run thus , i. e. Christ had his part in this one Covenant , by Merit he is the Saviour , we have our part in it freely by Grace , being the saved ; and what though there is no intrinsick Worth in that Grace which we receive in the Applicatory Part of the Covenant , in order to our actual interest therein : yet there was an intrinsick Worth in his Merits that purchased that Grace for us , and doth not the intrinsick Worth and Merits of Christ appertain to the Covenant of Grace , as it was with him for us as our Mediator and Redeemer ? Nay , and is it not from hence Faith and all other Grace is given to us , and cannot Christ challenge of the Father all those he became a Surety and a Redeemer for in the Covenant ? The chief Grace still ( say I ) lies in that you call the Covenant of Redemption , and distinct from the Covenant of Grace . Obj. 7. The Mediatory Covenant respects others as well as Christ , viz. his Seed ; and giving them Glory : but in the Covenant of Grace , the Promise respects only the Particular Person that believes , answering the Terms of the Covenant , &c. Answ. 1. I see not but here they give away their Cause , and contradict themselves in respect of their first Objection ; it appears now they see there were more than two single Parties concerned in the Covenant of Redemption : they here assert , it respects others as well as Christ , viz. All his Seed . 2. We have shewed how none but particular Persons who believe , are concerned in the Application of the Covenant of Grace . — But 3. Doth not the Scripture say Christ is the Mediator of the New Covenant , viz. the Covenant of Grace ? And doth not this respect as they confess , all his Seed ? and can any perform the Terms of this Covenant without Christ , in the Execution of his Office as our Mediator and Surety ? He is our Saviour in the Covenant of Grace , that was his Work , his Part ; and so consequently he ingaged , and will quicken us , renew us , save us , and bring all the Father gave him , to Glory . Obj. 8. If the Covenant of Grace and that of Redemption were the same , then Christ should be both the Testator and a Party : A Testator maketh not a Will to bequeath Legacies to himself . Answ. There are divers Disparities between other Testators and the Testatorship of Christ. 1. A Testator among Men , cannot be a Witness to his own last Will and Testament ; but so is Christ : he is given by the Father for a Witness to the People of all those Gospel or Covenant-Blessings , he himself a Testator of his own last Will and Testament bequeathed to all Believers● he witnesseth these things are his Will , as well as the Father's , and he is the true and faithful Witness . 2. A Testator among Men , cannot Enjoy or Possess that Kingdom ▪ Estate or Inheritance himself after his Death , which he hath given away ▪ but Christ the Spiritual Testator , tho' he hath given the Possession of Glory , &c. to Believers by his last Will and Testament ; yet is he a Co●Heir of the same Glory and blessed Inheritance himself , and shall possess it joyntly with them . A Testator among Men , can't see his own Will executed , but he leaves it to others to be Executors of it : but Christ , by his Spirit , sees his Will executed for tho' he was dead , He is alive ; and behold , he liveth for evermore : he is also a Party with us , he is the Head , we are his Members ; and now to close with this , consider the Covenant of Grace was first made with Christ , and with us in him ; thus it runs , i. e. Christ purchases and we possess ; Christ in this Covenant obtains all by his Work and Merits , we have all of meer Grace : 'T is Grace in the Original , in the first making of it with Christ for us ; 't is of Grace in the Execution of it , Confirmation , Publication , and in the Application , in order to our actual Interest . From the whole , it appears that Covenant they call the Covenant of Redemption , contains the whole Summ ; even Matter and Form ▪ Condition and Promises of the Covenant of Grace : in that Covenant is contained all the Grace God hath promised , and which we receive ; all is obtained upon the Account of Christ's satisfying for our Sins , and so all the Promises of Grace and Salvation run to us in him : no Love , nor Divine Goodness is manifested to us but in and through that Covenant : therefore not two , but one and the same Covenant ; so that the Covenant of Grace it appears , was made by the Holy God , in the Person of the Father , with us in the Person of the Son ; mind that Text , Who hath saved us , and called us with an holy Calling , not according to our Works , but according to his own Purpose and Grace , which was given to us in Christ Jesus , before the Work began , 2 Tim. 1.9 . But to proceed 2dly . I shall open the Excellent Nature of this Glorious and Everlasting Covenant ▪ 1. 'T is , you have heard , all of Grace , as it respecteth us , tho' Jesus Christ paid dear for it ; he procured all the Blessings of it for us , by his Merits ▪ i. e. by his Perfect Obedience and Suffering : By Grace ye are saved through Faith , and that not of your selves , it is the Gift of God , Ephes. 2.8 . not of Works ; lest any man should boast : for we are his Workmanship created in Christ Jesus to good Works , r. 10. not by Works of Righteousness that we have done , but by his Mercy he saved us , Tit. 3.5 . 2. 'T is as it appears from hence , an Absolute , and not a Conditional Covenant : not if we do this and that , viz get a new Heart , and perform the Condition of Gospel-Holiness and Obedience , we shall have pardon and ●e justified ; no , but otherwise : He that worketh not , but believeth on him that justifieth the ungodly , his Faith is counted for Righteousness , Rom. 4.5 . all is freely of Grace through Christ's Merit , I will take away the Heart of Stone , and give them a Heart of Flesh , a new Heart I will give them , and ● new Spirit I will put within them : I will be their God , and they shall be my People . Now 't is question'd , ( saith Reverend Cotton , ) whether the Promise wherein the Lord giveth himself , be Absolute or Conditional ? Faith to receive Christ is ever upon an Absolute Promise . If you will say , it is a Promise to a Condition , what kind of Condition was it ? There is no Condition before Faith , but a Condition of Misery , a lost Condition ; or if a gracious Condition , it is a Condition subsequent , not pre-existant , no Condition before it , whereby a Man can close with Christ : and if it was a Condition after Faith unto which the Promise was made , then Faith was before ; and thatsoever followeth Conversion , is no ground of Faith , but a fruit and Effect of it : therefore I say , our first coming to Christ cannot be upon a Conditional , but an Absolute Promise . And indeed ( saith he ) if ever the Lord minister Comfort unto any Man , true Comfort upon good grounds , it is built upon a Promise of Free Grace , 〈…〉 be unto Justification received : it is true indeed , a gracious Qu●●●●●tion and a Promise to it , may give a good Evidence of its Aposteriore : Cotton's Treatise of the New Covenant , p. 56 , 57. and again ( he saith ) God doth give himself in working Faith , before Faith can be there ; and therefore it is the Fruit of the Spirit that Faith is wrought in the Soul , and this Faith doth receive the Presence of the Lord Jesus Christ himself by his Spirit , and doth receive also Justification and Adoption : Again ( saith he ) a man is passive in his Regeneration as in Generation , only the Lord giveth us his Spirit and that doth unite us unto Christ , which is received by Faith , together with Justification ; and yet by the Act of Believing we are justified , also Gal. 2.26 . that is manifested to be justified in our own Consciences , p. 55. thus far Mr. Cotton . What are we able to do , when dead in Sin and Trespasses ? Can we believe before the Habit is infused from whence the Act proceedeth ? or move before we have Life or are quickened ? 3. It is a well ordered Covenant : for that Covenant that is ordered in all things , is well ordered , &c. but to make this further manifest , I shall shew you that 't is well ordered , 1. In respect of God ( I mean ) for his Glory , in all his glorious Attributes . 2. 'T is well order'd in respect of the Glory clear Revelation , and Manifestation of the Three Persons in the God-Head , that bear witness in Heaven , the Father , the Word and the Spirit ; these Three are One in Essence , yet three Subsistances . 3. 'T is well order'd to confound and destroy the grand Works and Design of the Devil . 4. 'T is well order'd in respect of God's Holy Law , that the Sanction and Honour of the Law might not be lost or suffer the least Eclipse . 5. And lastly , 't is well order'd for our good . A little briefly to each of these . First , His Covenant is well order'd , in respect had to the Glory of all God's Attributes . 1. The Sovereignty of God shines forth gloriously in the Contrivance and bringing in this Covenant ; for God he having Absolute Dominion for ever over the Works of his Hands , to dispose and determine them as seemeth him good ; and doubtless to manifest his own Sovereignty , he created both Angels and Men ; And part of the first sinning against him , he leaves for ever under that Wrath and Misery they brought upon themselves ; and the other he determined out of his Sovereignty to confirm in their Primitive State. And also part of Mankind he left under that Wrath they brought upon themselves by original and actual Iniquity , and affords no eternal Redemption to ; and indeed , 't is only Sovereign Grace he afforded a Saviour for any of the Off-spring of fall'n Man : for he was not under any Obligation to enter into a Covenant for any of them , any more than he was not to redeem the fall'n Angels : he would therefore have been just , if he had let us all have perished under Sin , and his own fearful Wrath , as he dealt by them . 2dly , His infinite Wisdom shines forth in this gracious Covenant , and hence the Gospel is called the manifold Wisdom of God , Eph. 3.10 . which may refer to the whole Oeconomy of our Redemption , as also to the several Forms and Manners of God's revealing of it to his Church and People : 't is called the Wisdom of God in a Mystery , even his hidden Wisdom which was ordained before the World began to our Glory , 1 Cor. 2.7 . Divine Wisdom hath admirably in this Covenant mixt all the Attributes together with unexpressible Sweetness and exact Harmony , that Justice cannot triumph over Mercy , nor Mercy glory over Justice , but they meet together and sweetly kiss each other , and it was infinite Wisdom , ( I say ) that found out this way : therefore 't is hereby wonderfully glorified in the sight of Men and Angels . 3ly . God's Divine Love , Mercy and Goodness to lost Man , to admiration is displayed hereby , God so loved the World , that he gave his only begotten Son , &c. Joh. 3.16 . rather than Mankind should be utterly lost , he will enter into a Covenant with his own Son , and substitute him our Mediator , Head and Surety to satisfie for our Sins ; and be made a Curse for us : that so by his own Free-Grace through the Redemption that is in Jesus Christ , we might be reconciled , justified and eternally saved i. e. by his Merits and Righteousness imputed to us : there was nothing in Man to oblige God to pity him , we were his Enemies , when Christ died for us ; and he offered and propounded this glorious Contrivance of his Wisdom to his Beloved Son in the Covenant of our Peace , out of his infinite Love and Goodness , as seeing us fall'n , and lying in our Blood , it was as we were in that woeful Condition he first loved us , and as the Effects of that Love entered into a Covenant with the Son for us . 4thly . His Divine Justice and Infinite Holiness shines forth hereby also , that God might be Just , and the Justifier of him that believeth in Jesus , Rom. 3.26 . that is , that God might appear to be Just as well as Gracious : true , God had been just if Mankind had been left for ever under his divine Wrath and Vengeance ( as it is upon the fall'n Angels ) but then his Mercy had for ever been veiled , and had never appeared to any of his Creatures ; and yet that Justice might not suffer the least Eclipse or lose any of its Glory , Christ shall bear our Sins upon his own Body on the Tree , and suffer that Wrath that Justice denounced upon the Sinner for the Breach of the Holy Law. God can as soon cease to be God , as cease to be Just ; nor could any Justice or Righteousness justifie us , but that which is Pure and Spotless , or without Sin , ( Justice is not to be consider'd in God , as 't is in Man ; who can forgive , without requiring Satisfaction wherein he hath been wronged ? ) The Law was but a Transcript or written Impression of his Holy Nature , and discovers what a Righteousness it is we must be found in , if we are ever justified in his sight . If God had not been gracious , he had not accepted of a Substitute , and if his Justice had not been satisfyed , and his Wrath appeased , he had never raised this Substitute from the dead . This Crucified Redeemer ( saith Reverend Charnock ) only was able to effect this Work ; he was an infinite Person , consisting of a divine and humane Nature , the Union of the one , gave Value to the Suffering of the other ; the Word of God was past in his threatning , his Justice would demand its right of his Veracity : a Sacrifice there must be to repair the Honour of God , &c. Justice must have Satisfaction , the Sinner could not give it without Suffering eternal Punishment : Christ then puts himself into our place , to free us from the Arrest of Justice — So that now God can pardon the Sins of Believers with the Glory of his Righteousness , as well as of his Grace ; and legally justifie a believing Sinner without the least impeachment of his Justice . 5thly . God's divine Power and Omnipotence also , is exalted by this Covenant ; in his raising up a poor fall'n and lost Creature , sunk as low as Hell ( under the weight of fearful Guilt and Wrath , lying under the powers of infernal Spirits ) to dwell with him in the highest Heavens for ever : but God's Power , doth not only appear in respect of that glorious Conquest Christ obtain'd over Sin , Satan , and Death , at his Resurrection , in the actual Execution and Accomplishment of his holy Compact , with the Father without us ; but also in working in us , by his putting forth his Almighty Power in working Faith in our Souls , after the same manner that he wrought in Christ , when he raised him from the Dead , Eph. 1.19 , 20. he raised us with Christ from the Dead , when Christ was rais'd vertually , as he was our Head ; and also doth actually quickens us , and raises us up by his Spirit , Eph. 2.1 , 2. destroying those evil and vicious Habits , Sin and Satan had infused into us , and so bingeth us out of Darkness into Light , and from the power of Satan , unto God. 6thly . God's Veracity and Faithfulness shines forth also hereby : his threatning is made good upon us in Christ's undergoing Death and the Curse , due to us for our Sins ; as also in making good what he sware to the True David , and promised to his Seed , in sending of his Son , when the fulness of time was come , made of a Woman , made under the Law , to redeem them that were under the Law , Gal. 4.4 . the Woman's Seed hath bruised the Head of the Serpent : so much as to this . — But , Secondly , In this Covenant there is a clear Revelation or Manifestation of the Three Persons in the Deity , and their Glory doth equally and joyntly shine forth : every one acting a part in it under the Old Covenant , there was but a dark Discovery of God personally considered , tho' it was made known as soon as the Covenant of Grace was manifested to Man ; in the Gospel , is a full Declaration of their distinct Personality ; the Father sending the Son as a Mediator , the Son dying for our Sins , and the Spirit sanctifying our Souls : the Father by eternal Generation begetting the Son , the Son begotten of the Father , and the Spirit proceeding from the Father and the Son ; yet all Three are but one and the same God. But to proceed . 1. The Glory of God the Father shines forth in the Covenant of Grace ; for the Father is holden forth as the Primary , and efficient Cause , ( in his Wisdom , Grace and Love ) of our Salvation , and of all those Blessings of Peace and Reconciliation we have therein : All things are of God , who hath reconciled us unto himself by Jesus Christ , 2 Cor. 5.18 , 19. God was in Christ , reconciling the World to himself . Tho' the whole Trinity are concerned in our Salvation , yet ( as our Protestant Writers observe ) each Person acts a distinct Part in it , the Father chose and substituted Christ to do this glorious Work , and accepted him in our stead , as our Surety and Saviour ; God the Father prepared him a Body , a Body hast thou prepared me , Heb. 10.5 . he sent him also into the World , ( as our Saviour asserts ) many times in the Gospel Recorded by St. John , the Father anointed him with the Holy Spirit above his fellows , to undertake for us in this Covenant , the Spirit of the Lord is upon me , because he hath anointed me to Preach the Gospel to the poor , &c. Luk. 4.18 . the Father calls him his Servant , whom he upheld and strengthened in doing that great Work , and he is said to be raised up from the Dead by the Power or Glory of the Father : the Father is indeed represented as the injured Person , he had therefore the only Right to offer and fix on such Terms which the Purity of his Holy Nature , and Honour of his Sovereign Majesty , required as rightful Judge and Governour ; had not the Father chosen , accepted and approved of him for doing of this great Work , his undertakings could not have availed us to the Salvation of our Souls ; besides the Glory of God the Father must not be eclipsed , while we exalt the eternal Son in our Redemption : all the Benefit therefore we receive by the Blood and Merits of Christ , are ascribed to the free Grace of God the Father , after that the Kindness and Love of God our Saviour appeared , Tit. 3.4 . the Father chose us in Christ , as well as gave him for us , and commanded him to lay down his Life to redeem us . 2dly . This Covenant is so well ordered , that the Glory of Jesus Christ is magnified herein wonderfully . 1. In that herein he is proclaimed the Only True God , by whom the World was made the Brightness of the Father's Glory , and express Image of his Person , Heb. 1.3 . and when he brought him into the World. he saith , and let all the Angels of God Worship him . Now Divine Worship appertains to none but to him that is God by Nature . 2 , Christ's Love shines forth in this Covenant , as well as his Deity , or Godhead ; in his ready , gracious and voluntary Acceptation of that glorious Design of saving us miserable Creatures ; it was Christ who wrought out the Garment or Robe of Righteousness for us , tho' the Father prepared him a Body to do it : Christ kept the Law of the first Covenant , for us , and overcome all our Enemies hence he said , Be of good chear , I have overcome the World , Joh. 16.33 . why should we be of good chear upon his overcoming the World , if it was not for us , and to assure us that we shall overcome it ? Nay , and we did overcome it in him , he overcame Sin , made an end of Sin as to its killing and Soul-condemning Power , Dan. 9.24 . he shed his Blood to make our Peace with God the Father ; he received the Spirit without Measure , to communicate it to us . Christ loved us , and washed us from our sins in his own Blood , Rev. 1.5 . He makes Intercession for us , who is he that Condemneth , it is Christ that dyed ; yea , or rather , that is risen again , who is even at the Right Hand of God , who also maketh Intercession for us , Rom. 8.34 . He pleads his own Sacrifices with the Father for us , he presents our Persons ( as the High-Priest under the Law did the Names of the Children of Israel , when he appeared before the Lord , on the Breast-Plate of Judgment ) before the Father , and in him also our spiritual Services are accepted : we are justified in him , he is the Lord our Righteousness , we have pardon of sin through his Blood , he is our Bridegroom , he came from Heaven to offer his Love to us , and to espouse us for himself ; he that has the Bride , is the Bridegroom ; 't is he that offers up our Prayers as sweet Insense to the Father , he is the Author and Finisher of our Faith , he is the Covenant it self , our Head , our Mediator , our Priest , our King , our Prophet , our Surety , our Shepherd , our Captain ; he is made of God , unto us wisdom , and righteousness , sanctification , and redemption , 1 Cor. 1.30 . Christ is all , and in all , in this Covenant , so that his Glory shines forth admirably in it ▪ 3dly , The Glory of the Holy Ghost , the Third Person in the Blessed Trinity shines forth in this Covenant also . 1. The Holy Ghost is positively declared in the Gospel to be God : St. Peter told Annanias , He had not lyed unto Men , but to God , Act. 5.3 . His Sin was against the Holy Spirit ; and to aggravate it , the Apostle told him , the Holy Spirit was God , to whom he had lyed . Ye are the Temple of the Living God , as God hath said , I will dwell in them ; and again , Know ye not , that ye are the Temple of God. All acknowledge , God in these places , referrs to the Holy Ghost ; moreover , we are Baptised in the Name of the Father , and of the Son , and of the Holy Spirit ; and so we Dedicate and Devote our selves in Baptism , to serve and worship the Holy Ghost , as well as the Father and the Son. Doth not Paul close his Epistles , with a sort of Prayer , to the Holy Spirit , as well to the Father , and to the Son ? The Grace of the Lord Jesus Christ , and the Love of God , and the Communion of the Holy Ghost be with you all , Amen . 2. Cor. 14.14 . 2. As touching his Work and Operations , the Holy Spirit convinceth of Sin , this is his Office in this Covenant , He shall convince the World of sin , of righteousness , and of judgment , John 16.8 , 9. The Spirit convinces our Souls of the great Evil of Sin , ( as 't is against a Holy , Gracious , and Good God ) he convinces the Soul of all Sin , of Secret and Heart Sins , and particularly of the Sin of Unbelief , He shall convince the World of Sin , because they believe not in me : The Law cannot do this , nor the Light within ; also , the Spirit convinceth us of that great Enmity , that is in our Hearts naturally against God , Rom. 8.7 . He convinceth us of the guilt of Sin , and of the pollution of Sin ; the Holy Spirit convinces Sinners of the want of God's Image , and shews them how unlike God they are naturally , and how much like the Devil : the Holy Spirit convinceth Sinners of the Prevalency of Sin , His Servants you are , to whom you yield your selves up to Obey ; he convinces of the Danger of Sin , of the Soul-killing and damning Power thereof : Also , The Holy Spirit convinceth us of the want of Righteousness in our selves to justifie us in God's sight ; and also convinceth us , That Christ's Righteousness is able to justifie and save us ; because Christ thereby went to the Father , his Righteousness carryed him to the Father , ( as our Representative ) and that Righteousness that carried him to the Father , as Mediator , will bring us thither : Who believe in him , or are of his Seed . 3. The Work and Office of the Spirit , in this Covenant , is to quicken all that the Father hath given to Christ. 4. The Spirit renews , regenerates , or renovates our Souls ; 't is the Spirit that works God's Image in us , we are Changed from Glory to Glory , even as by the Spirit of the Lord , 2. Cor. 3.18 . 5. The Glory of the Holy Ghost shines forth in the Covenant of Grace , ●s our Sanctifier ; for it is the Spirit that infuses new Habits , divine and gracious Qualities in our Souls , new Thoughts , new Desires , new and holy Affections , new Delights , Joy , Peace , and Consolation ; the Spirit is an Earnest of future Glory , 't is the Spirit that is our Comforter , 't is he that strengthens us , and bears up our Souls in Trouble . 6. The Holy Spirit puts on the Robe of Righteousness upon us , by uniting of our Souls to Jesus Christ. 7. The Holy Ghost works all Grace in us , Faith is called , the Faith of the Operation of God ; ( the Spirit is God ) likewise , Faith is called , a Fruit of the Spirit , Gal. 5.22 . The love of God is shed abroad in our hearts , also by the Holy Ghost , Rom. 5.5 . In a word , all the Graces are by , and from the Spirit ; hence he is called , The Spirit of Grace : But we had never drank of this sweet Stream , had not Christ , in the Covenant , opened the Fountain . The Spirit was not yet given , because Jesus was not yet glorified , Joh. 7.39 . The Spirit is promised first to Christ , and then to his Seed : Thus ( and in many other Respects ) the Holy Spirit is glorified , and his excellent Operations shew themselves , and shine forth in the Covenant of Grace ; the ministration of the Gospel , is called , the Ministration of the Spirit . So much as to this . 3dly , I shall proceed to shew you , That the Covenant is well ordered to confound and destroy the Works and grand Design of Satan . To this purpose was the Son of God manifested , that he might destroy the Works of the Devil , 1 Joh. 3.8 . 1. By this Covenant , Satan is defeated , and his Hopes overthrown ; who , doubtless , thought to have trodden Mankind under his Feet for ever . How would he have Gloried and have Blasphemed God , had not this Covenant been provided ? would not he have said , Where is thy Creature Man , that thou madest but a little lower than the Angels , and made a Ruler over thy nether Creation ? Have not I done his Business for him ? Lo ! he is become my Creature , he hath cast thee off , and his Obedience to thee . Where is that Image now which thou stampt on his Soul ? 2. Is it not said , The Seed of the Woman shall bruise his Head ? This was one grand Cause , why God entered into this Covenant with Christ ; and remarkable it is , and ever to be Remembred , that Satan entered into Judas to betray our Saviour ; he concluded , doubtless , if he could bring Christ to Death , he should do his business ; but that way the Devil thought to gain all , he lost all , and overthrew himself , and his Kingdom , for ever . Christ by death , destroyed death , and him that had the power of death , which is the Devil , Heb. 2.14 . He hath led captivity captive , Eph. 4.8 . And having spoiled principalities and powers , he made a shew of them openly , triumphing over them in it , Col. 2.15 . 4. By the New Covenant , God hath greatly honoured his Holy and Righteous Law ; that receives no Damage hereby , nor doth its Glory suffer the least Eclipse , but contrarywise , 't is magnified to the wonderment of Men , and Angels , and that Two ways . 1. In respect of Christ's perfect Conformity to it , in his holy and spotless Life , in our Nature and in our Stead ; who , by Reason of Sin , could not fulfill the exact Righteousness thereof ; but rather than it should lose the least Part of its Glory , the Second Person of the Trinity shall come from Heaven , and assume Man's Nature , and discharge the whole active Obedience which it did require of us . — And then 2 ly , In his cursed and bitter Death , by which he answer'd for our breach of it , and considering the Dignity of his Person , he being God , as well as Man , his Death and Suffering was a far greater Satisfaction for our Sins then if we had suffered in Hell , because we thereby should have always been a paying , but never could have paid our Debt to satisfie Divine Justice and therefore , must have lain in Prison under incensed Wrath , to the Day of Eternity : And thus he Answered the Law , and Silences the condemning Power thereof , and break all his strong Cords and Bands to pieces , that kept us down under Wrath ; and thereby dissolv'd all its grievous Anathema's ; for Christ being made a curse for us , hath redeemed us from the curse of the law , Gal. 3.13 . viz. From that amazing Sentence of the Holy God , denounced in his Law against us offending and guilty Sinners : So that now there is no condemnation to them that are in Christ Jesus , Rom. 8. ● Because they are , by the Body , and Sufferings of Christ become dead to the Law ( or rather , that dead to them ) which was fully effected at his glorious Resurrection ; it was indeed the Law , respecting the Penalty of it that brought Christ to death , whose full Sentence in the Execution of it he endured on the Cross , as he was substituted in our Place , that so we in a way of Righteousness , might be Justified , as well as be Pardoned in a way of free Grace : ( because God , and not we , found out the surety , way and manner of the satisfying both the Law , and his own infinite Justice , we have all freely , without Money , or Price . ) And thus God , in and by Jesus Christ , as he before purposed , did magnifie his Law , and make it honourable . Do we ( saith the Apostle ) make void the law through faith ? God forbid : yea , we established the Law , Rom. 3.31 . God did not Repent , he gave the Law of perfect Obedience ; for what could suit better with the Purity of his Holy Nature ; nor could any Righteousness , short of a perfect Righteousness , Justifie us : He did not therefore Design , by the Mediation and Obedience of Christ , to destroy the Law , or take any Recompence in the room of it , that every way did not Answer the Righteousness it required , and make Satisfaction for the Breach thereof : therefore , by Faith ( that is ) by having Christ's perfect Righteousness imputed to us , in his exact Conformity to the Law , by his active and passive Obedience ; we establish the Law , and make it honourable . If by any Law , as God is a Rector or Governour , Justification , or eternal Life , is to be had , it must be a Law of perfect Obedience , God's Holy and Righteous Nature requiring it ; and no Law of imperfect Obedience , tho' never so Sincerely performed , can answer God's Justice , nor be agreeable with the Purity of his Nature , infinite Wisdom and Holiness : For , if such a Law could have been consistent with the Wisdom , Holiness , and Justice of God , certainly he would never , at First , have made a Law of perfect Obedience , which , to remove out of the way , ( that he might bring in the latter ) must cost him the Blood of his own dear Son. 1. Therefore , it was the Law of Innocency , the Law of Works , or that Law which required perfect Obedience , given to Israel , which Jesus Christ fulfilled for us ; and not a peculiar Law of his own Mediation , made up of some Moral Commands , some Jewish , and some peculiar to his own Person , ( as some assert ) And 2 dly , That he did Obey , and suffer in Obedience to the Law , in our stead ; and we are accepted by , and for that Obedience of his , ( for else , the Glory of that Law is darkened ) and not that his Obedience did only procure , or merit a milder Law , or easier Terms of Life , and Righteousness , and we not be dealt with , according to the Law of Works , but according to the New Law of Grace ; and in the Third Place . 3 dly , The Righteousness , and Benefits of Christ's Righteousness , is made ours , when we relye , or trust to God's free Promise , as the immediate and sole Cause of Pardon and Life , ( as all true Protestants formerly affirmed ) and not by Christ's procuring a New Covenant for us to enter into with God , which if we answer the Condition thereof , i. e. repent and believe , we shall be saved ▪ Which Faith ( as Mr. Baxter , Mr. W , &c. assert ) taken in the full Extent and Latitude , is nothing else but universal Obedience , and that so it is to be understood , when 't is said , that Faith , alone Justifies , viz. Faith and all other Graces , both in Habit and Exercise , Mr. Baxter's Aph. 65. And they that thus believe and obey the Gospel , shall be saved , though their Obedience be not perfect ; but if Christ fulfilled the Law for us , then ( say I ) that Obedience of his , must be imputed to us , as if we had wrought it , and so we , by the Application of that Righteousness , are Justified in God's sight , from the Accusation of the Law , without any Works , or procuring Conditions , performed by us . But ( as one observes ) when these Men speak of Faith , as a single Grace , 't is defined to be a sincere Acceptance of Christ , as Lord and Saviour , and so it Justifies meerly , as it is a consenting , to be ruled and saved by Christ ; which is , ( saith he ) neither an Assent to the Truth of the Promises , nor Assurance or Trust in them ( one , or both of which , all Men understand by Faith , both in Scripture and common Speaking ) but it is an Act of Obedience , or rather a Covenant , or Promise of Obedience , whereby a Man engageth , That he will seek after Salvation , in ways of Obedience to Christ's Commands ; and indeed , they referr to the Baptismal Covenant made in Infancy : And thus Faith Justifies , ( as they intimate ) as it doth in part , fulfill the New Law , by engaging us to Obedience ; and in all this , Christ is look'd upon as King or Rector chiefly , and not as a Saviour ; for , ( as Mr. Troughton notes ) if Christ's Righteousness doth not immediately Justifie us , and is made ours , then he is a Saviour but remotely as the Word is usually taken , to denote his making Satisfaction for us , as a Priest , viz. As by his Death he procured a Possibility of Pardon , and makes way for a New Covenant to be made with Man ; so that Christ's main Business , as a Savour , by this Opinion , is to grant new and tolerable Terms of Salvation , to command Faith , Repentance and Obedience , and to annex a Promise of eternal Life to them , and so to justifie and save us , if we fulfill these Conditions to the end of our Days ; and that God , as a just and impartial Judge , will give Sentence for , or against us , according to this Law , so that we are justified by our Obedience to this Law , and saved by a King , proceeding according to his own Law ; and Faith is nothing else but a submitting to this Law , and to the Terms required in it ; which things , ( saith he ) certainly make a Covenant of Works , tho' it differs from the First Covenant of Works ; and this , if I mistake them not , is their Covenant of Grace ; by which I never expect to be saved . But to proceed , 5thly , The Covenant of Grace is well ordered , in all things , for our good ; for all things which we need , are contained in it , either in respect of deliverance from present and future Evil , and to our being possess'd , or invested with all true spiritual and eternal Good. 1. We were Enemies to God , by Sin , and God an Enemy to us , but by this Covenant , God is reconciled to us : Jesus Christ hath so pacified his Wrath , that now God says , Fury is not in me , Isa. 27. When we were Enemies , we were reconciled to God by the death of his Son , Rom. 5.10 . The Angels that first brought the Tydings of our Saviour's Birth , cryed , Peace on earth , good will to men . Christ by the Blood of this Covenant , hath made up that Breach , and Reconciled God to us ; and by his Spirit , he removes that Enmity , that naturally is in our Hearts against God , and so reconciled us to God ; he is our Days-man , that lays his Hand upon both ; he is not a Mediator of one , that is , not of God only , but of Man also ; he brings God to Man , and Man to God. 2. We were the Children of Wrath , and under the Curse of the Law ; but by the Grace of this well ordered Covenant , we are made the Children of God , and we are delivered from the Curse of the Law : Christ hath delivered us from the curse of the law , being made a curse for us — That the blessing of Abraham might come on the Gentiles , through Jesus Christ , Gal. 3.13 , 4. 3. We had lost the Image of God , but by this Covenant 't is restored to us again , and so restored , that we shall never lose it any more . 4. We were dead , blind , naked , in bonds , in prison , but by the Grace of God , in this Covenant , we are quickened , Eph. 2.1 , 2. have the eyes of our understandings enlightned , Eph. 1.18 . have our naked Souls cloathed with the robe of righteousness , are brought out of Prison , and all our Wounds are healed , Sent out of the pit wherein was no water , by the blood of the covenant , Zech. 9.11 . 5. We were guilty and filthy Creatures , but by this Covenant , we are justified and sanctified , we are acquitted , pronounced righteous , and all our Sins pardoned , and washed away in the Fountain of Christ's Blood , 1 Cor. 6.11 . Rev. 1.5 . 6. We were condemned , and ready to have the Sentence executed upon us , and cast into Hell , to be burned alive for ever and ever , even there , where the worm dyeth not , and the fire is not quenched ; but by the Grace of this Covenant , we are saved , and shall be eternally ; we are not only delivered from all Evil , or from whatsoever was hurtful to us , but are invested with all true internal and eternal Good. We by this Covenant , have union with God , adoption , free access to the Father , yea all things that appertain to life and godliness , and when this Life is ended , eternal Life and Glory in Heaven ; therefore , 't is well ordered , in all things , for our good . Fifthly , It is a sure Covenant , ordered in all things , and sure . 1. 'T is a sure Covenant : because it was made in , and with our blessed Surety , Jesus Christ , the Lord would not enter into Covenant with us , any more , nor take our Bond for that great Summ of Ten thousand Talents , that vast Debt , which we had contracted , and were never able to pay ; for we had nothing , no not one Farthing : And therefore , unless a Surety could be found , who was able and sufficient to enter into Bond with God , for us , we must have perished for ever ; we were Arrested by the Justice of God , for breach of his Holy Law , and in Prison , and must suffer Infinite Wrath , and divine Vengeance , for the just demerit of our Sin , had not the Wise and Almighty God , sought out a Surety to pay our Debt , and undertaken this New Covenant for us : Now Jesus Christ stept in , and undertook for us , and put his Name into our Bond and Obligation . Jesus Christ was made a surety of a better covenant , Heb , 7.22 . Reverend Dr. Owen , most excellently resolves this Doubt , viz. Whether Christ be a Surety to God for us , or of us to God , and shews God needs no Surety , nor is he capable of having any Surety , properly so called , neither do we need any , on his part to confirm our Faith in him . But we , on all Accounts , stand in need of a Surety for us , or on our behalf ; neither without the interposition of such a Surety ( saith he ) could any Covenant , between God and us , be firm and stable ; or , an everlasting covenant , ordered in all things , and sure : Dr. Owen , on the Hebr. 7.22 . p. 223. God never broke at first with Man , therefore needs to give us now no Surety ; but we broke and failed in our Covenant with him . The First Adam had , indeed , no Surety ; and hence it was , that he failed , therefore God hath found out a way to prevent the like danger of Miscarriage on our part , any more : And evident it is , that God entered into this Covenant with us in Christ , before the World began and substituted Christ , then in the Covenant , our Surety and Mediator , &c. The Assembly , in their Catechism , confirm this blessed Doctrine : Take their Words . Quest. With whom was the Covenant of Grace made ? Answ. The Covenant of Grace was made with Christ , the second Adam ; and in him , with all the Elect. Thus Christ , and his Seed , are but one Party in the Covenant of Grace , as it was primarily made between the Father and Son , who was set up from everlasting , as our Head. And thus , in Christ , Grace was gave to us before the World began , as the Apostle saith , 2 Tim. 1.9 . Who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose , which was given to us in Christ , before the world began . Christ therefore became Surety for us , to make firm and sure , all Covenant Blessing , to us ; indeed if Man could not , did not stand , but break Covenant with God , when he had no Sin , no depraved Nature , when he had Power to have performed his Covenant with his Maker , How unlikely was it , that we ( who are so corrupted , so weak and feeble , so depraved in every Faculty , no Power to do that which is spiritual Good , that are attended with such a Body of Sin and Death , Rom. 4.24 . ) to undertake to enter into Covenant with God any more ? or , What Reason is there for us to think , God would trust us without Security , and the Suretyship of another Person , whom he knew well , could not fail ? He said , That he would lose nothing that was given him ; none of his Sheep shall perish , Joh. 10.38 . and ver . 28. 2. This Covenant is made upon the unchangeable Decree and Council of God , and his Decrees are compared to Mountains of Brass , Psal. 89.28 . to the 34 My mercy will I keep with him for ever , and my covenant shall stand fast with him , his seed shall endure for ever , &c. ver . 28 , 29. My covenant I will not break , nor alter the thing that is gone out of my mouth , ver . 34. If you can break my covenant of the day and night , then may also my covenant be broken with David , Jer. 33.20 , 21. 'T is the free Promise of God , like the Covenant of Day and Night ; and this stands upon the Pass of God's eternal Counsel ; therefore , 't is sure . 3. 'T is confirmed by the highest Witnesses in Heaven and Earth . 1. God the Father is a Witness to it himself ; he bore Witness to Christ , in the Gospel , and to every Precept and Promise therefore the Father himself which hath sent me , hath born witness of me , Joh. 5.37 . 2. The Son also , though the Surety of the Covenant , yet he is a Witness to this Gospel-Covenant also , ( tho' this is not so , cannot be so among Men , i. e. The Surety can be no Witness , but 't is otherwise here ) To this end was I born , and to this end came I into the world , that I should bear witness unto the truth , Joh. 18.37 . That he is a King and Head of his Church ; that he is Mediator , and Surety ; that he is our Saviour ; and , that the Covenant of Salvation is made with him , and established in him . This he is a Witness of , and to these , and other great Truths of the Covenant , he was Born , and came into the World to bear Witness to , and he is called The Faithful and True Witness . Rev. 1.5 . And Jesus said , Though I bear record of my self yet my record is true , for I know whence I came , and whither I go . 3. The Holy Apostles were also Witnesses to this New Covenant , touching the Truth thereof in the execution , declaration , and publication of it ; And we are witnesses of all things that he did , Act. 1.39 . and again , they are called chosen witnesses , ver . 41. Whatsoever Precept or Promise is made in the Gospel , or Threatning , they Witnessed to the Truth thereof , as well as to the sufferings and resurrection of Christ ; God speaking of Paul , saith , he shall be a witness unto me , Act. 26.16 . 4. All those wonderful Miracles our Saviour wrought , bear Witness to Christ , and the Truth of the Gospel ; and in them the Holy Spirit is a Witness also , as well as many other ways . The works that I do , they bear witness of me , Joh. 5.36 . 4 thly , 'T is a sure Covenant , because it was confirmed by Blood , even ratified and confirmed by the Blood of the Testator , Jesus Christ : Certainly , that Covenant that is ratified by the Blood of Christ , must needs be sure to all the Seed . Hence we have for a Sign and Token of this Confirmation , the Ordinance of the Lord's Supper : This is the Blood of the New Covenant that is shed for you , to make Peace for you , to procure Justification , Reconciliation , Pardon of Sin , and eternal Life for you , and 't is Sealed to you by my Blood : This is a Sign or Token of it ( as if he should so say ) There is no altering a Covenant that is confirmed by the death of the Testator ; all the Legacies bequeathed in this Covenant , are sure to the Legatees , as the Ordinances of Heaven by this means . 5 thly , The Covenant of Grace is sure , and all the Blessings thereof , because the Execution of Christ's last Will and Testament , is put into the Hands of the Holy Spirit ; he is the great Executioner of this Covenant . I have not time , nor room to open this . 6 thly , The Covenant is sure , by vertue of the Promise of God the Father , he promised Christ , That he should see his Seed This was Abraham's Title to the Blessings of the Covenant of Grace , Heb. 6.13 . and so to David , and in them , to all the true Heirs of the same Grace , and Promise : 't is promised by God , that cannot lie , to Christ , and to us in him ; For all the Promises of God , in Jesus Christ , are not yea and nay ; but yea and amen , unto the glory of God the father , 1 Cor. 1.20 . God hath engaged his very Faithfulness , as touching the Performances of them . 7 thly , They are Sure , because not only made to us by the Father , but he hath confirmed them by his Oath , Heb. 6.13 . Because he could not swear by no greater , he swear by himself , wherein God is willing , more abundantly , to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath , ver . 17. That so , by two immutable things , in which it is impossible for God to lie , we might have strong consolation , ver . 18. What God promised , nay swear to give to Abraham , in the Covenant of Grace , he promised and swear to to all his believing Seed , or to all the Elect ; and if this doth not make sure the New Covenant , and all the Blessings thereof , and Eternal Life to every believing Soul , tho' he or she has but the least Dram of Grace ; nothing can make any thing more sure in Heaven nor Earth ; 't is far more firm and sure than what any Man or Angels can make any Matter or Thing . Soul , whatever Grace thou need'st , God will and must give it ; how when , and in what Degree he pleases , and to Heaven thou must come at last I might add , 7 thly . 'T is sure , because we have received , who do believe the Earnest all Covenant Blessings and Eternal Life , which is the Holy Spirit , See Eph. 13.14 . the Spirit is called there the Earnest of our Inheritance , until the Redemption of the purchased Possession unto the Praise of his Glory . 8 thly . We have the Holy Spirit also to make it sure to us , as a Witness o● this Covenant , the Spirit also bears witness with our Spirit , that we are the Children of God , and if Children , then Heirs , Heirs of God and joint , Heirs with Christ Rom 8.16.17 . The Holy Spirit witnesses by it self , by an inward an secreted Persuasion or Suggestion , that God is our Father , and we his Children , and also by the Testimony of his Graces and powerful Operations , tho' not in the like Degree and Clearness to all Believers : yet Christ in us is our hope of Glory and if any Man hath not the Spirit of Christ , the same is none of his Rom. 8.9 . 9 thly . After all , if any thing can be added to make it yet more sure to us , God will in his abundant Grace and Goodness let us have it : and therefore we have this Covenant and all the Blessings of it , and Eternal Life Sealed to us also by the Holy Ghost : after ye believed , ye were sealed with that Spirit of Promise , Eph. 1.13 . and again , grieve not the Holy Spirit of God , by which you are sealed to the day of Redemption , Eph. 4.30 . God hath set his Mark , and his Seal upon us . Sixthly . 'T is an everlasting Covenant , he hath made with me an everlasting Covenant it shall never ; can never be broke : see that in Isa. 54.9 , 10. For this is as the Waters of Noah unto me : for as I have sworn the Waters of Noah shall no more go over the Earth , so I have sworn that I would not be wrath with thee , nor rebuke thee ; for the Mountains shall depart , and the Hills shall be removed , but my loving Kindness shall not depart from thee ; neither the Covenant of my Peace be removed ( saith the Lord ) that hath Mercy on thee : compare it with Isa. 55.3 . So much to the Second general Head. Thirdly , I shall shew you how this Covenant is all the Hope , Desire , Salvation and Consolation of every True Believer in Life and Death . By what I have already said , all may perceive how , or which way , all their Salvation and Comfort lies in this Covenant , so that I need say but little to this . But to proceed . 1. 'T is all our Hope , Desire , Salvation and Consolation ; because this Covenant was the Contrivance of the Infinite Wisdom of God , the Top Glory of all his Transactions , for , and in the behalf of Man from all Eternity : Nay , such manifold Wisdom , such depth of Wisdom shines forth in it , that the glorious Angels desir'd to pry into it , 1 Pet. 1.12 . the Word signifies ( as our Annotators intimate ) a bowing down the Head , or stooping to look into a thing ; O! they behold this Mystery of Salvation by Christ , in this Covenant with holy Amazement , and are willing to learn by the Church : and this Mystery is to this end , in part , manifest by the Gospel , that they might make it the Subject of their Thoughts , Contemplation and Meditation and VVondermenti ( as I may so say ) 't is to affect those glorious Spirits ; to the intent that now unto the Principalities and Powers in heavenly Places might be known by the Church , the manifold Wisdom of God , Eph. ● . 10 . Angels , Sirs , do attend our Assemblies , to know , and hear , and understand the Mysteries of this Covenant and Redemption by Christ : Is it then any wonder ? 't is all the Desire , Hope and Delight of Believers , who are so eminently concerned in this Salvation , Christ is not a Redeemer of the Angels , for they who stood needed none . Yet as our Divines shew , he is their Confirmer , he is the Head of Angels , as well as of the Church , and they Worship Him , as well as we . 2. 'T is the Saint's Desire and Delight , because 't is suited so admirably to Exalt God in all his Holy Attributes , and abase , sinfull Man ; to Exalt Christ , put the Crown on his Head , and lay us at his Feet : this is that Jehovah , design'd and aim'd at , and this all Believers and truly gracious Souls aim at also ; this is all their Desire , and therefore they are so taken with this Covenant . O let such look to it , that any ways go about to lessen or eclipse the Glory of God's Grace in this Covenant , or magnifie and exalt sorry man in the least degree . 3. 'T is because 't is a great , a full , and compleat Salvation that is contained in this Covenant : This is all my Salvation , 't is not a part of it ; Christ in this Covenant did not work out a piece of it , and leave us to work out the rest : all our Salvation is of Grace , whatever we as Sinners , or as Saints do want , 't is contain'd in this Covenant . Christ is not only given for us , but also given to us ; not only the Medicine , and but a Hand also whereby 't is applyed . Faith is the Gift of the Promise , therefore not the Condition of it ; they are Foederalia relata : Can a Promise or a Gift be a Condition of it self ? This Exalts Christ , and abases Man ; Christ hath no Co-worker with him , tho' he hath some poor Instruments ( that he applies in his Hand ) yet he alone is the only Agent that doth all : We have this Treasure in Earthen Vessels , that the Excellency of the Power may be of God , and not of us , 2 Cor. 4.7 . The Redemption in the Covenant of Grace , is by a Price which Christ as Priest laid down to satisfie the Law and Justice of God , and which as a King , he applies by his conquering of the Power , of Sin and Satan : Can a Man be redeemed and saved from Slavery in Turkey by a Ransome paid or laid down , and yet he abides under the power of a cruel Tyrant that holds him in strong Chains , and will not let him go , untill the Redeemer hath subdued his merciless Master ? Now sinners are in Satan's Chains and Fetters , and under the power of Sin , and until Christ destroys and overcomes those cruel Enemies , they are not redeemed ; this Salvation therefore in this Covenant is compleat , i. e. we are not only redeemed out of the Hands of Justice and Divine Wrath , but out of Satan's Hands likewise , and from the power of Sin : nay , redeemed from a vain Conversation by Christ's Blood , 1 Pet. 1.18 . for as a Priest he purchased subduing and cleansing Grace for us , tho' as a King he applies that Grace to us . To this very purpose , Christ gave himself i. e. to redeem us from all Iniquity , and purify'd to himself a peculiar People zealous of good Works , Tit. 2.14 . Sirs , assure yourselves , all that Christ came to redeem , shall be redeemed ; he cannot be said to be a Redeemer of such who never were , nor shall be redeemed by him : not one drop of his Blood was shed in vain , he will have his whole purchase . Here is Grace the Holy Spirit , A broken Spirit , a new Heart , Justification , Adoption , Regeneration , final Perseverance , and Eternal Life , and all we want is in this Covenant ; therefore 't is a compleat and full Salvation , and so all our Salvation . 4 thly . This Covenant is all our Desire , all our Hope and Salvation , because there is no Relief , no Justification , no Pardon , no Salvation any other ways : there is no Water of Life , but in this Fountain , no Justification , but by this Righteousness ; nor Riches , but in this Treasury ; no Corn ; but in this Garner ; no Light , but in this Sun of Righteousness that is given to us for a Covenant , and to be a Light unto the Gentiles . No pardon of sin ; but by this Redemption ; no Grace , but at the Throne which God hath Erected in this Covenant . No Strength , but by this Arm of the Lord : no Cure , but by the Balsom of this Covenant , and Covenant Physician : no Sanctification , no cleansing from Sin and Pollution , but by washing in this River . 5 thly . This Covenant is all our Desire , Hope , Delight , Consolation and Salvation , because 't is a try'd Covenant : it never failed one Man that ever laid hold of it , or applyed the Blood thereof by Faith to his own Soul ; he that believeth on Christ , builds on this precious Stone , this sure Foundation , shall never be ashamed , nor confounded : he that builds on this Covenant , or doth venture his Soul thereon , must be saved , and ever were saved . Let them be never so great sinners it will not fail them ; this Covenant hath provided for the chiefest of Sinners , and for the weak Saints : here is a Pardon for all manner of Sinners and Blasphemers , against both the Father and the Son : O what black , what guilty , what filthy , and what bloody sinners have been saved by the Grace of , and Blood of this Covenant . Such were some of you , what an abominable Such were they , see 1 Cor. 6.9 , 10 , 11. 6 thly . This Covenant is all a Believer's Desire , Consolation and Salvation ; because of those glorious and mighty Gifts that are given to them in this Covenant : nothing can the Holy God give which is greater , for he hath given us himself , and all he is , and all he has ; as far forth as it is communicatable , he gives himself to them by way of special Interest , ( not as he was the God of the whole house of Israel , in that legal Covenant made with them as they were the natural Seed of Abraham as such ) God gives himself , and in himself , his Son , his Spirit , his Ordinance , his Ministers , Paul , Peter , all is ●rap'd up in this Covenant : Grace here , and Glory hereafter , all is yours ; ● Christ in this Covenant is yours , you have God and Christ , and God for ●●er , Christ for ever . You shall not lose him again , the Covenant is ordered in all things and sure , and so are all the Gifts and Blessings thereof , such that can't be lost , they are even the sure Mercies of David . 7 thly . Because this Covenant is so comfortable in all States and Conditions a poor Child of God can be in , 't is suited to relieve us under all outward afflictions , Tryals and Calamities we meet with here in this World : O this ●ur honoured Brother deceas'd , found by sweet Experience , this was all his Hope , and all his Desire , all his Comfort under all his former sore Sufferings ; when for more than Twelve Years he lay in Prison for Jesus Christ's sake , and under all his late heart-breaking Sorrows and bodily Distempers , that but a few were acquainted with , had it not been for this Covenant , he had ●ainted in his Afflictions : This bore up the Spirit of poor David , he found all his Relief and Support lay in this Covenant . When Saul pursu'd him , when his Friends forsook him , and talk'd of stoning him , here , and in this Covenant , and in his God , given to him in this well ordered Covenant he comforted and encouraged himself , 1 Sam. 30.6 . 8 thly . And lastly , all the Desire , Hope , Consolation and Salvation of a Believer lies in this Covenant , because 't is so well ordered and suited for our Support and Comfort , under all inward Trouble , Fears , Doubtings , Temptations and spiritual Dissertions , whatsoever . No Cordial like what this Covenant hath provided for us , to bear up and revive our drooping Spirits ; and whoever you are , that under your Fears , Doubtings , Temptations or Despondings , that seek Relief any where else , will but deceive your own poor and deluded Souls : will your own Righteousness chear your Spirits ? Dare you plead it at God's Bar ? Will you venture your Souls upon it ? Will you plead your sincere Obedience ? your fervent Prayers you have made , the many good Sermons you have heard , the many good Works and good Deeds you have done , will not Satan shew you notwithstanding all your sincerity you have in your Hearts , great Hypocrisie ? and for all your Faith and constant trusting in God , you have much Unbelief , and many Fears and Doubtings arising in your Spirits : tho' you have prayed often , and have not fainted ; yet with what Deadness , with what Coolness , with what Wanderings of Heart and Vanity of Thoughts ; and tho' you have done much good , will not your Consciences tell you , you might have done much more ? you gave a Shilling may be to this poor , and that poor and distressed Object , when may be you ought to have given a Pound . O Sirs ! your Relief lies in Christ , and in the Covenant of Grace , in Christ's perfect and compleat Righteousness in his Death , or you have none , nor never will. You must take the Directions that Anselm gave to a poor sick and tempted Soul , as I find it quoted by Reverend Dr. Owen on Just. p. 13.14 . Quest. Dost thou believe that thou canst not be saved , but by the Death of Jesus Christ ? The sick and distressed person answered yes . Then let it be said unto thee , go to then , and whilst thy Soul abideth in thee , put all thy Confidence in this Death alone , place all thy Trust in no other thing ; commit thy self wholly to this Death , cover thy self wholly with this alone , cast thy self wholly on this Death , wrap thy self wholly in this Death : and if God would judge thee , say , Lord , I place the Death of our Lord Jesus between me and thy Judgment , and other ways I will not contend with thee : And if he shall say unto thee , that thou art a sinner ; say , I place the Death of our Lord Jesus Christ between me and my sins ; if he should say unto thee , that thou deservest Damnation , say , Lord , I put the Death of our Lord Jesus Christ between thee and all my sins , and I offer his Merits for my own which I should have , and have not : if he say that he is angry with thee ; say , Lord , I place the Death of our Lord Jesus Christ between me and thine Anger . O Soul ! here 's thy Relief , even in the Blood of this Covenant in Christ's Death ; under all thy Fears , and Temptations of Satan , and under the sad Accusations of thy own Conscience : O! at the hour of Death , how canst thou lift up thy Hands to plead thy own sincere Obedience , when thou art just going to stand before the Tribunal of God ; thy Hands will be weak and thy Heart faint , and thy Confidence will deceive thee , and fail thee : if thy Hope and Desire , thy Faith and Dependance be on any thing else , then on Christ in this Covenant ; but here is Succour in his Covenant , here is a Salve for every Sore ; what tho' thou hast sinned , what says God in this Covenant ? I will be merciful unto their unrighteousness , and their sins and iniquities I will remember no more , Heb. 8. If thy Conscience say , thou hast backsliden from God , he says ; I will heal all their backslidings , and love them freely , Hos. 14.4 . If thou wants Righteousness and Strength , say , Christ is thy Righteousness , in the Lord have I Righteousness and Strength : thus there is Relief in this Covenant for poor doubting and desponding Souls in all their Troubles and Temptations . APPLICATION . First by way of Reprehension . First . THIS reproves those ( and may serve to convince them of their horrid Blindness and Unbelief ) that look on Sin as a trivial thing , a small matter ; and so go on in a wicked and ungodly course of life , who add Drunkenness to Thrist ; and yet say they shall have Peace : O Souls ! do you not tremble to think of the evil of sin ? When you hear nothing but the Blood of the Son of God can atone for it , nor satisfie God's offended Justice and injured Law , do you think God will spare you ? pardon you while you live in your sins , and make Provision for the flesh to fulfil the Lusts thereof , did he not spare his own Son , when he stood in our place , charged with our Iniquities ? but let out his Wrath upon him , and will he spare you ? that have your own sins and horrid guilt and pollution charged upon your own Souls ? if you refuse the Lord Jesus Christ , and the Merits of his ●lood , and do not fly to him , cleave to him , imbrace him , and the tender ●f God's Grace in and by him , but do neglect so great Salvation , and the means of it , down to Hell you will be brought every Soul of you with vengeance . Nothing shews the evil of sin more than the bleeding Sides , bleeding Heart , and bleeding Hands , and bleeding Feet of the Son of God : and did he suffer thus to satisfie for our sins ? for your sins ? and shall any Soul alive think , if they slight him , believe not in him , he shall escape Divine Wrath ; how can your hands be strong in any way of Wickedness , whilst you look up and see Jesus Christ hang languishing on the Cross , and crying out , My God , my God , why hast thou forsaken me ? 2. This reproves all those ( and may tend to convince them of their Fol●y and Ignorance ) whose hopes lies in something else , and not in this Covenant . Those whose hope lies in their sober and civil Lives , they conclude all is well with them , because they are not guilty of those immoral Impieties and greatest Wickedness which others are defiled with : Alas ! what good will this do you ? when one evil Thought is a breach of that Holy Law that lays you under Wrath and the fearful Curse thereof ; will you trust to your honest moral Lives , and sober Conversations , and so slight and neglect the Grace of God offer'd by Jesus Christ in this Covenant : Why Sirs , do you think God sent his Son into the World ? if by leading a moral and sober Life Men might be saved . 3. This reproves also those who mixt their own Inherent Holiness and Evangelical Obedience with Christ's Righteousness , in point of Justification and Acceptation with God , who make Faith in the large Extent , i. e. Faith withal the Concomitants of it , a Condition of Justification , who distinguish between Christ doing for us , as a Redeemer in the Flesh by dying , and render that more extensive , than what he does by the Spirit ; as if he was the Head of all Mankind in dying , and all , as so consisidered , have Union with him : but that many of those he dyed for , shall never be saved by his Life ; because they do not answer the Condition of Faith and sincere Obedience ; intimating , that Faith is not a Fruit of Christ's Death , but is wrought out by the Creature through the help of the Spirit ; tho' we have Faith for Christ's sake , for Christ's Merits ( in a remote sense ) as we have fair weather , Pacifick paper , p. 5. For had not Christ atoned an satisfied for sin , and the breach of the Law of Works , we could not have had any Blessings either temporal or spiritual : but if it were only thus , then the Covenant of Grace is not so well ordered and sure as we believe it is , but how do they understand that Text , Rom. 5.10 . for if when we were Enemies , we were reconciled to God by the death of his Son , much more being now reconciled , we shall be saved by his Life . VVere not all the Elect , or all Christ dyed for , vertually ( as in our Head ) reconciled to God by the Death of Christ ? and doth not the Apostle assure us that we shall much more be saved by Christ's Life , if he reconciled us to God by his Death ? was not the Gift of Christ in his death for us a greater gift than the gift of the Spirit to us ? Did not we all rise from the dead with Christ , vertually when he was raised ? And doth not that give us Assurance that we shall be actually quickned and raised ▪ First from a death in sin , respecting our souls ; and also be all raised to Eternal Life and Glory , at the last day respecting our Bodies . He that spared not his own Son , but delivered him up for us all , how shall he not freely give us all things , Rom. 8 32. may it not from these two Scriptures be confidently asserted , that all Christ dyed for shall be saved , i. e. shall have Grace here and Glory hereafter ? doth not the Apostle argue from the greater Gift of God's Grace to the lesser Gift ? and that he that gave the greater will not stick to give the lesser . Were not all that Christ died for , chosen in him before the foundation of the World ? that they should be holy , and without blame before him in love , Ephes. 1.4 , 5. and did not the Father promise him that he should see his Seed and doth not Christ say , all that the Father gave to him , shall come to him ; that is , shall have Faith : and can any come that were not given to him ? If Faith and Repentance be given to the Elect , who are saved ? Can others come to Christ who have not the like Faith and Repentance given to them ? doth not Faith flow from a Principle of divine Life ? and can there be such a noble Effect without the cause from whence it proceeds ? Can a dead Man quicken himself ? or can he refuse to live that has life infused into him ? Thy People shall be willing in the day of thy Power , Psal 100.3 . in the Beauty of Holiness : Is Christ a true and proper Redeemer of all ? and yet a multitude are left under sin and wrath , and never redeemed , nor many of them never hear of this Saviour or Redeemer at all . 4. This also reproves all such who render the Covenant of Grace in its nature like the Covenant of Works , i. e. if we perform the Condition we stand , if we perform it not we fall ; it being made with us , and so our Covenant : God expects we discharge our Obligation therein , for 't is evident , as we enter into Covenant with God , according to these men's Notions at our Baptism , ( or be it before , and Baptism be but a Sign or Token of it , ) there is no surety here to engage for us ( unless it be as it is among some of this sort , those they call God-fathers and God-mothers ) O! what a dangerous state are we in ? if this be so , i. e. if Christ be not to perform his Obligation for us , as our Surety to God , that we may not be lost nor miscarry ; but that all depends upon our own performances on our holy Watchfulness and sincere Obedience , for if Man at first did not stand , when he had no sin , no corrupt nature , no body of sin and death , how should we stand and weather the Storm , now we are so corrupted , so depraved , and have a thousand Snares laid for us in every place , that have such a deceitful Heart , such a deceitful Devil , and a bewitching World to encounter ●t withal : if , as Doctor Goodwin hints , Man suffered shipwrack , when he ●●d so firm , so strong , and well-built Ship ; and when he had so good a ●●lot , as his Will was to him before he fell , and a calm Sea ; who will be 〈◊〉 mad to venture to Sea now , on such a leaky and rotten Vessel ? and ●●ve no better a Pilot , than his own base , depraved , and corrupt Will to ●●eer this ship on such tempestuous and dangerous Seas . The truth is , the Covenant of Grace is not ordered in all things and ●●e , if what these men say be true ; that a Man may be a Child of God 〈◊〉 day , and a Child of the Devil to morrow ; and that justified Persons ●ay so fall away , as to perish for ever . 5. This reproves all such , who when convinced of their sinful and lost condition by nature , then presently set upon a Work of Reformation , and 〈◊〉 on duties of Humiliation , and then begin to see ( as they think ) a great change is wrought in them , and on that rest , and Hope all is well . Like 〈◊〉 Herod who heard John and reformed many things , Mark 6.20 . Alas Sirs ! ●●l this building will fall to the ground ; is this to take hold of the Covenant ? Is this to get Union with Christ ? is this Regeneration ? is this to believe on the Lord Jesus , Act. 16.31 . that you may be saved , ●our own Works be they what they will ; like Chaff they shall be bur●ed up . True , if you reform not your Lives ( which the Terrors of the ●aw , and Laws of the Land may force some of you to do , or Shame , and reproach , and Fear of Hell Torments ) you shall certainly be damed : yet his you may do , and yet never be saved , 't is so far from a bare Reforma●ion of Life ; that will stand you in stead , that a Saint's Salvation , Hope and Desire lies not in a changed Heart , nor in inherent Grace , nor ●●ncere Obedience , but in Christ , in his Righteousness , it lies in this Covenant , not in their Baptismal Covenant , not in being Church-Members , not in Praying , and hearing Sermons , and breaking of Bread , but in Christ , and in the Covenant of Grace ; this is all my Salvation , and all my Desire , &c. 6. This reproves such likewise that remain under the Spirit of Bondage , and slavish Fear , after God hath graciously awakened them , convinced them of their Sins and lost Condition without Christ , and hath let out - a Spirit of burning upon them , that has burned up all their former Hopes , Faith and Confidence , which they once had in the Flesh , and are bro●en into pieces in the sight and sense of the evil of Sin. Souls what aileth you ? what 's the cause of your Disquietments and Sorrow ? Is there no Help ? No Relief for your Souls in this Covenant ? Dare you not venture on Christ ? Is there not all things that you want in Christ , and ●n this Covenant ? May be you will say , O! your sins are great , what tho' there is great pardoning Mercy in this Covenant , a great Saviour ●or you ; are you sinners , wounded sinners , sin-sick sinners , lost and undone sinners ? then I declare , nay , proclaim Peace to you in Christ ; good News , O Soul ! is brought this day to your Ears ; here is a Christ for you , Pardon for you in this Covenant , I will forgive their Iniquities , their Sins I will remember no more . Will you make God a Liar ? and not believe the Record he hath given of his Son ? Joh. 5.10 . Secondly , By way of Exhortation , I must exhort you that lead ungodly ▪ Lives to tremble , you who are condemned , and refuse the Offers of God's Grace by Christ , in this Covenant : What do you mean ? will you value your base Lusts above God ? above Christ , above the Salvation of your Souls ; can you think God will give himself to you ? or Christ espouse you , that live in , and love your sins , your dishonouring and Soul-damning Pride , Covetousness , Uncleanness , Drunkenness , &c. or any Deeds of Darkness , which God's Soul loaths ; be exhorted to adhere to the Truth of God's Justice , the Veracity of his Word , the Denounciations of his Wrath , which is revealed from Heaven against all ungodliness and unrighteousness of Men , Rom. 2.18 . Shall Christ and all Covenant Mercies be offered to you ? a Feast of fat Things provided for you , and will you make light of this Offer ? and gracious tender of Salvation . 2. You heart-broken Sinners be exhorted to look up to Christ , behold him whom the Father hath chosen and laid help upon , one mighty to save , look to your Physician , he is come to ease your burthened Consciences , to heal your wounded Souls , to pour in his Oyl and Wine , he will do it all freely , tho' you have no Money , no Price or Mony-worth ; yet in this Covenant , here is Wine and Milk for you also , and your Souls shall live , and you shall be taken into his Covenant , and have Interest in the sure Mercies of David , Isa. 55.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 3. Let such be exhorted , to lay to heart and repent , who darken the Doctrine of God's Free-grace , and eclipse the Glory of the Everlasting Covenant , that turn it into a Law of conditional Obedience , and mixt Works , done by the Creature with Christ's Merits ; have they not stumbled many an honest Christian already , and filled others with many Fears and Doubtings , whilst they set them to seek after-Justification by their own sincere Obedience and Gospel-Holiness , and join that ( some way or another ) with the Merits and Righteousness of Christ , and would have them not to count their own personal Holiness ( as Paul did ) even Dung , that they may be found in Christ not having their own Righteousness ▪ but the Righteousness of God which is by Faith , whether their Doctrine tends most to promote true Gospel-Holiness , and the Honour of God , or ours ; will appear at the last day . I hope they may mean well , but may they not fear they mistake ? in going about to remove the Ancient Land-mark : why should that glorious Doctrine of Justification , that shone forth in the days of Martin Luther , and has been the Ground of so many godly Christian's Hope ; nay , Martyrs , now be struck at ? and by which means , new Animosities and Divisions are let in among God's People , to the Reproach of his Holy Name , and Grief of Thousands of faithful Christians . 3. Consolation , This may be much improved in the last place , by way of Comfort and Consolation to Christians in every Condition , both in Life , and at the Hour of Death . 1. Is the Covenant of Grace made with Christ for us ? and has he undertaken for our Souls as our Surety ? is it ordered in all things and sure ? Then poor doubting Soul , here is a Foundation of Comfort for thee ; O! how doth the Love of the Father abound towards us ? as to enter into a Covenant for us , with his own Son ; here 's infinite Love , and Condescen●●on : know , Christ equally engaged for all the Father gave him ; Care is ●●ken for the weakest Saint , as for the strongest ; nay , Christ therefore ●●rries his Lambs in his Arms , lays them in the Bosome of his Covenant . Souls , ●emember God calls it his Covenant , where is it called our Covenant ? we may break with God , but he will not break with us ; Altho' my house be not 〈◊〉 with God , yet he hath made with me an Everlasting Covenant . This Covenant stands firm , this Foundation of God is sure , it was E●tablished from all Eternity by an Eternal Act of God , that cannot be Repealed , Altered or Changed : God is thine , Christ is thine , if thou hast Union with him , all is thine ; and the Oath of God , the Truth and Faithfulness of God is engaged for the making good all the Blessings that are contained in this Covenant ; God is thine , and Christ is thine for ever . Thou art given to Christ , and Christ will not lose any one Soul the Father gave unto him ; none can pluck thee out of his hands , Joh. 10.28 . 2 Art thou afflicted for thy sins ? Look into this Covenant , here is a Cordial for thee , His Seed also will I make to endure for ever , and his Throne as the days of Heaven , Ps. 89.29 . If his Children forsake my Law , and walk not in my Judgments , v. 30. If they break my Statutes , and keep not my Commandments , v. 31. then will I visit their transgressions with the Rod , and their iniquities with stripes , v. 32. But my loving kindness will I not utterly take from him , nor suffer my faithfulness to fail , v. 33. My Covenant will I not break , nor alter the thing that is gone out of my mouth , v. 34. Is not here Relief for thee , if thou art afflicted ? 't is a sign thou art beloved ; t is for thy profit , than thou mayest partake of his holiness , Heb. 12.10 . 3. Art thou backsliden from God ? see that in Hos. 14. I will heal their backsliding , I will love them freely , for mine anger is turned away from him , v. 4. 4. Art thou like a dry withered Tree ? see his promise in this Covenant , I will be a dew to Israel , he shall grow as the Lilly , and cast forth his root as the Lebanon , they shall revive as the Corn , and grow as the Vine , v. 7. Tho' I walk in the midst of trouble , thou wilt revive me , saith David : this he saw was in God's Covenant , Psal. 138.7 . 5. Do thy sins appear grievous to thee ? he has ( as you heard promised in this Covenant ) to be mercifull to their unrighteousness , their sins and iniquities will I remember no more , Heb. 8 12. Heb. 10.17 . 6. But O the Power of them ! Soul , mind his promise in this Covenant , sin shall not have dominion over you , because you are not under the law , but under grace , Rom. 6.14 . 7. Art thou tempted ? look into the Covenant , there hath no temptation taken you , but such that is common to man , and God is faithfull , who will not suffer you to be tempted above what you are able , but will with the temptation make way to escape , that ye way be able to bear it also , 1 Cor. 10.13 . Christ having suffered , being tempted , is able to succour them that are tempted , Heb. 2.18 . 8. Art poor ? and afraid thou shalt want Bread ? either for thy Body , or for thy Soul ; see that in Psal. 111.5 . He hath given meat to them that fear him , he is ever mindful of his Covenant , he will abundantly bless her provision , and satisfie her poor with bread , Psal. 132.15 . 9. Art thou afraid thou shalt sometime or another depart from God , or fall away from him ? mind his Covenant , I will put my fear into their hearts , and they shall not depart from me , Jer. 32.40 . Tho' they fall , they shall not utterly be cast down , for the Lord upholdeth him with his right hand , Psal. 37.24 . 10. Dost thou fear Satan will be too hard for thee ? Look into this Covenont , God shall bruise Satan under your feet shortly , Rom. 16.20 . O the Comfort this Covenant affords to us in every Condition , he will give Grace and Glory , and no good thing will be with-hold from them that walk uprightly . Christians . what remains for you to do , that you may have the Comfort that is in this Covenant , but to go to God by Christ your Mediator , he pleads his own Merits and Righteousness for us . I took flesh , O my Father , I suffered death according to thy good Pleasure ; in their stead I gave my Soul a Ransome for them , I was made a Curse for them , wounded , to heal their Wounds , I bore their Sins , and carried their Sorrows ; O condemn them not for their Iniquities which met in me : they are my Purchase , my Members , I have paid their Debts , and brought in everlasting Righteousness for them : he is heard all ways , O! pray in his Name , and all your wants shall be supplyed . 2. let the Fruits of God's Grace shine forth in your Lives : what shall we render to God for all his Covenant-Blessings ? You are bought with a price , and are not your own , therefore glorifie God in your Body , and in your Spirit , which is the Lord's , 1 Cor. 1.19 , 20. Quest. But methinks I hear some poor sinner crying out , How may I come to be in this Covenant ? Answ. Soul , it is by thy being united to Christ , or by Union with him through the Spirit , 't is by Faith : O close with Christ , cry to God for his Spirit , attend on the means of Grace , see if thou canst find in thy heart to love Christ , to espouse him , enter into an Holy Contract with him , to this end he sends his Ministers . O that thou didst but see the w●●t of him ! and behold the Beauty that is in him , he that has the Son , has Life , he is actually in this Covenant , but know this is the Work of Christ ; 't is he must make thy heart willing , and dissolve those Bonds thou hast ty'd with other Lovers . Thou art not first to enter into a Covenant with God , or offer thy Terms of Gospel-Faith and Holiness , so as on that Condition , to oblige God to enter into a Covenant with thee : no , Christ is first given , and then God gives us to him ; nay , himself with him : Christ's Love is first set on us , before we can love him , and when we were in our blood ( not washed ) that was the time of his Love , and then he entered into a Covenant with us , Ezek. 16. Reverend Mr. Cotton saith , The Lord is the first thing that he giveth by his Covenant , and with himself all things else , Rom 8.32 . and there is the Precedency , Christ is given , and in him all spiritual Blessings , Eph. 1.3 . and this for the Order of Nature in giving in the Covenant : not Obedience first , nor Faith first , nor any thing else first , but himself : Donum primum & primarium , and in him all his Goodness . p 14. on the Covenant . Art thou weary ? dost thou thirst ? art a wretched sinner ? then take Christ , go to him and drink . Thou art not O sinner ! first to wash thy self from thy Wickedness , and get a clean heart , and then come to the Fountain of Christ's Blood ; but as a poor , vile , lost sinner to come unto him : believe in him that justifies the ungodly , Rom. 4.5 . Also 't is Christ who is thy Physician , 't is he that has undertaken thy Cure , and must apply the Remedy , and none can do it but he , and tho' thou hast no money , yet this Physician is to be had , and his Medicines too , and all freely , Isa. 55.1 , 2. But to close , Let us reflect a little on the Deceased , my Brethren , whose Corps is it we are to follow to the Grave this Evening : Sirs , 't is the Corps of a godly Man ; nay , a Minister , an ancient Minister : one who long and faithfully served Jesus Christ , under many Afflictions , great Tryals and Sufferings : O how many of late have we lost ? and how few raised up in their stead ? the harvest is great , but the labourers are few , one drops here , and another there ; some by Distempers of Body made unable to labour before death comes , ( as it was with our honoured Brother deceased ) while others are taken away in their full strength : have we not cause to fear what is coming on ? See that in Isa. 57.1 , 2. God calls home his Ambssadours , a-pace , what may we expect ? O look for approaching Judgments , God hath given us divers ways warning , before Wrath breaks out upon us ; the sins of the Nation are near fully ripe , and the sins of God's people tend to fill up the measure . But tho' we must all die , as well our painful Ministers as the people , yet in this Covenant death is ours , 1 Cor. 3.22 . 't is a Blessing , it is Gain , the Sting is taken away by the Lord Jesus ; so that we ought not to mourn for our godly Friends that die , ( as such who have no hope ) for the righteous ( in this Covenant ) have hope in their death : This God is our God , and he will be our Guide even unto death . Thus is the Covenant of Grace , all the Desire , Hope , and Consolation of Relievers , both in Life , and Death . Our honour'd Brother is fall'n asleep in the Lord , i. e. in Union with Christ ; and as Death has put an end to all his Sorrows , so now his Spirit possesses all eternal Joy and Comfort : for tho' ( he as well as we ) was attended with weakness , and many Infirmities , yet he could say , God had made with me an everlasting Covenant , ordered in all things and sure , and this is all my Salvation , and all my Desire , altho' he makes it not to grow . FINIS . AN ELEGY Upon the Death of That Reverend and Faithful Minister of the Gospel M r. Henry Forty , Late Pastor of a Church of Christ at Abingdon , in the County of Berks , who departed this Life in the 67 th . Year of his Age , and was Interred in Southwark , Jan. 27 th . 1692 / 3. MOurn , mourn , O Sion ! thou hast Forty lost , Wave upon wave , with Tempest thou art tost Our Sorrow's great , and worser things draw near , Sad Symptoms of most dismal Days appear : Christ's blest Ambassadors are call'd away , And few these things unto their hearts do lay . Many we lost before , for which we mourn , And shall we Forty lose without a Groan ? Shall we not sigh for him who lately fell ? Or not deem him a Prince in Israel ? Say if you can , what cause gave he to fear , He was not ev'ry way a Man sincere ? How many years did he his Master serve ? And never from Christ's Truth did start or swerve Shall Envy then his Name or Glory stain ? Or Prejudice wound him to death again ? O let his Name ! his precious Name still live , And to his Ashes no Abuses give . Near Twelve long Years he did in Prison lie , As Exeter can fully testifie , For witnessing unto God's holy Truth , Which he most dearly loved from his Youth ; An Instrument was he in Jesus Hand In his Converting many in this Land : Nay , his own Father and his Mother were Ev'n both Converted by him ( I do hear ) I think without offence , I may declare Few godly Preachers , gone more spotless were ; Or with more Clearness did the Gospel Preach , And in his Life shone forth what he did teach . He was no flas● , he lik'd no upstart Strains , New Schemes he loath'd , which now our glory stains : By the Text he left to be insisted on , And opened when he was dead and gone ; You may perceive on what Foundation he Did build his Hope of bless'd Felicity . Altho' my house is not ev'n so with God , My Heart is dead , and I under the Rod : Tho' Grace in me do's greatly seem to fade , And many Deaths and Sorrows me invade ; Tho' friends seem strange , and wants do theaten me , And Pain and Anguish much increased be ; Altho' I faint for the sweet water Streams , And feel not those Soul-warming Sun-like Gleams , Tho' in my Father's House I can't appear , To have Communion my poor Soul to chear At the bless'd Table of my dearest Lord , Which formerly did so much Strength afford ; Tho' I sit all-alone and weep each day , And nights seem grievous rest b'ing took away , Altho' my Heart is alost broke with Grief , Sin so abounds , and Sion wants Relief ; Her Sorrows still abide on ev'ry hand , Her Sons divided are , so is the Land ; Sad Wars without , and Wars also within Such Wars 'mongst Saints has scarcely ever been . Both Earth and Heav'n too , now shaken be Plain signs of some dismal Catastrophe : Altho' my Faith is small and Love is cold , And am distressed by what I behold ; And tho' the Pillars of my house do shake , My Eyes grow dim , and Hands grow very weak , And tho' in my own self I nothing am , And for my Sins ▪ God might me justly damn : Yet he a Covenant hath made with me , Which is Eternal , cannot broken be ; For it is order'd well in ev'ry thing , And 't is from hence my Hope and Joy do's spring . Nay , this is all my Hope , and my Desire , 'T is this that raises up my Soul yet higher . And when on this I do contemplate I neither matter Mens nor Devils Hate : This Covenant affords me such Relief It strengthens me , and kills my unbelief : I hereby see , and know God is my God , And tho' I for my sins do bear his Rod ; Yet he his Loving-kindness won't remove , Altho' he doth me fatherly reprove . After this sort , methinks I heard him speak , Whilst he was here , and lay so sick and weak ; But now he 's gone to that sweet place of Joy , Where Sin nor Sorrow shall him more annoy : He fell asleep in Jesus , and shall lie In his sweet Arms unto Eternity . This Covenant hath set upon his Head That glorious Crown his Saviour merited ; A Morning without Clouds his Soul do's see , Which so shall last unto Eternity . Like to the Sun 's sweet shining after Rain , Or , like a Captive Prince turn'd home again That has in Bondage been for many year And when Christ comes , his Glory will appear Which now approaches and draws very near . His Body therefore tho' Intomb'd in Earth , Shall quickly rise and gloriously shine forth . Awake ye Virgins then , and sleep no more Prepare with speed , the Bridegroom 's at the door ; O watch ! look out ! ye little think or know , What things the mighty God's about to do . EPITAPH . HEre Forty lies a little while asleep , 'T will not be long before he shall awake ; Forbear therefore his Friends and do not weep For of great Glory does his Soul partake . He 's gone before , see you as ready be For Joy above , and bless'd Felicity . ADVERTISEMENT . NEanomianism Unmask'd ; the 1 st . 2 d. and 3 d. Part , being an Answer to Mr. D. William's Book , Entituled , Gospel-Truth Stated and Vindicated , by Isa. Chauncy . A Rejoynder to Mr. D. William's . Reply . Examen Confectionis Pacificae , or a friendly Examination of the Pacifick Paper , by the same Author . The Banquetting-House , or a Feast of Fat Things ; Opening many Sacred Scripture Mysteries , profitable for all who would attain to the saving Knowledge of Christ. By B. Keach . Sold by H. Barnard , at the Bible in the Poultrey . The Ax laid to the Root , on Mat. 3.10 . in two Parts , Printed for J. Harris , at the Har●● in the Poultrey . By B. K. Reader , These Errata's that have escaped the Press , thou art desired to correct with thy Pen. PAge 14. line 19. blot out the. p. 14. l. 30. for ( he ) read the. for are , r. is . in p. 32. l. 29. for pass , r. basis . p. 33. l. 38. blot out not ; in p. 35. l. 7. for wonderment , r. wonderment . in p. 35. l. 30. blot out ( and. ) l. 35. for applies , r. implies . p. 34. l. 28. for Everlashing , r. Everlasting . p. 36. l. 32. for ( were ) . r. be saved . p. 40. l. 27. for nor , r. nay . in p. 42. l. 19. add hear ; hear and your Souls shall live ; hear , is left out . p. 40. l. 26. for silled , r. filled . There are also many false Pointings , that greatly spoil the Sense ; which , Reader , likewise thou art desired to correct with thy Pen. These BOOKS next following , are published by Benjamin Keach . SInging of Psalms , proved to be a Gospel Ordinance , Price Bound , One shilling Six pence . 2. Rector Rectified , and Corrected ; being an Answer to Mr. William Burket's Treaty of Infant Baptism , Rector of Mildin ; in Suffolk . Price Bound , One Shilling . 3. Answer to the Athenian Society , concerning Infant Baptism . 4. The Counterfeit Christian ; containing Two Sermons : Being an Exposition of that Parabolical Text , Mat. 12.43 , 44. When the unclean spirit is gone out , &c. These Four Printed and Sold by the Author , at his House , near Horsly-down . 5. The Everlasting Covenant : A Sermon , Preach'd Jan. 29 th . 1692 / 3. at the Funeral of Mr. Henry Forty , Minister of the Gospel . Printed for H. Barnard , at the Bible , in the Poultrey . 6. The Ax laid to the Root , 1 st . Part : Containing Two Sermons , by way of Exposition , on Matth. 3.10 . Proving , That God made a Two-fold Covenant with Abraham ; and , That Circumcision , doth not appertain to the Covenant of Grace , but to the Legal Covenant God made with Abraham's natural Seed as such . 7. The Ax laid to the Root , 2 d. Part : Wherein the last Arguments of Mr. John Flavell , in his Reply to Mr. Philip Cary , are Answered ; also , A brief Answer to Mr. Rothwell's Book , intituled , Paede-Baptismus Vindicatus , as to what seems most Material : To which is added , some Reflections , by way of Reply , in confutation of a New Book , called , Plain Scripture Proofs , That John Baptist did certainly Baptise Infants , as the Adult . Written by one Mr. Exell Minister of the Gospel . These Two Sold by John Harris , at the Harrow , in the Poultrey . 8. The Marrow of Justification : Two Sermons , on Rom. 4.5 . But to him that worketh not , but believeth , &c. Printed for Dorman Newman , at the King's-Arms in the Poultrey . These Six last , in Quarto , stitched , may be had all bound together , and sold by John Harris , and H. Barnard . 9. Mystery Babylon , proved to be the Present Church of Rome : Together with the Time of the End. Price Bound 1 s. Sold by N. Crouch , and the Author . 10. The Old Man's Legacy to his Daughters . Wherein the Hidden Mysteries of Faith , and Experience , are briefly discussed and laid down . In a plain and familiar Dialogue , in Six several Conferences , betwixt the Authors Two Daughters , Elizabeth , and Margaret . To which is added , some Choice Discoveries of the Author 's most excellent Experiences . In Two Parts . Written by N. T. Deceased , when near Ninety Years of Age , for the Private Use of his Daughters aforesaid , and now made Publick at the Request of many . 11. Chirurgus Marinus : Or , The Sea-Chirurgion . Being Instructions to Junior Chirurgic Practitioners , who design to serve at Sea in this Imploy . In Two General Parts . The First Part contains Necessary Directions , how the Chirurgion should furnish himself with Medicines , Instruments , and Necessaries , fit for that Office ; together with a Medicinal Catalogue , and an Exemplary Invoyce . The Second Part contains the Surgions Practice at Sea , both Chirurgical and Physical ; which Practical part serves as well at Land as at Sea. By John Moyle , Sen. One of their Majesties Superannuated Sea Chirurgions . 12. The History of Madamoiselle de St. Phale . Giving a Full Account of the Miraculous Conversion of a Noble French Lady , and her Daughter , to the Reformed Religion . With the Defeat of the Intriegues of a Jesuite their Confessor . Translated out of French. 13. Christ alone Exalted in Dr. Crisp's Sermons , Partly confirmed in Answering Mr. Daniel William's Preface to his Gospel Truth stated ; by alledging Testimonies from Scripture , and the Doctrine , of the Church of England , in the Book of Homilies establish'd by Law , and other Orthodox Authorities : Shewing , How he had wronged as well the Truth , as the said Doctor in the great Point of Justification , by the Neonomian Doctrine . These Four last Books , are to be Sold by Henry Barnard , at the Bible in the Poultrey : Where is to be Sold , at the same place , the Book , Entituled , Christ made Sin. Notes, typically marginal, from the original text Notes for div A47489-e450 Reader , This Head is added , it was not deliver'd in the Sermon . 
A48438	----	A funeral sermon after the interment of Mrs. Sarah Lye. The late wife of Mr. Thomas Lye of Clapham. By Phil. Lamb, minister of the Word. Together with the scriptual evidence and experiences of the grace of God towards, and in her, left under her own hand Lamb, Philip, d. 1689. 1679 Approx. 103 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A48438 Wing L206 ESTC R213605 99825942 99825942 30334 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48438) Transcribed from: (Early English Books Online ; image set 30334) Images scanned from microfilm: (Early English books, 1641-1700 ; 1796:6) A funeral sermon after the interment of Mrs. Sarah Lye. The late wife of Mr. Thomas Lye of Clapham. By Phil. Lamb, minister of the Word. Together with the scriptual evidence and experiences of the grace of God towards, and in her, left under her own hand Lamb, Philip, d. 1689. Lye, Sarah, d. 1678. [2], 126, [4] p. [s.n.], London : printed in the year, 1679. With two final advertisement leaves for Thomas Parkhurst. Reproduction of the original in the Congregational Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lye, Sarah, d. 1678. Bible. -- O.T. -- Proverbs VIII, 17 -- Sermons -- Early works to 1800. Funeral sermons, English -- 17th century. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Rachel Losh Sampled and proofread 2004-07 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A FUNERAL SERMON AFTER THE INTERMENT OF Mrs. SARAH LYE The late WIFE of Mr. Thomas Lye of Clapham By PHIL. LAMB , Minister of the WORD . Together with the Scriptural Evidence and Experiences of the Grace of God towards , and in her , left under her own hand . LONDON : Printed in the Year , 1679. PROV . VIII . 17. I love them that love me ; and those that seek me early , shall find me . OUR dear deceased Friend ( whose death occasioned this diversion from our wonted course ) as often as she thought ( as indeed she did often think ) of her great change approaching , and as she was going to her Fathers House ( where doubtless she is now in glory ) desired her dearest friends , that these words might be the Text , or Theme of her Funeral Sermon , being ( as we may very well conceive ) willing to tell her surviving friends o● that Love of God of which she had tasted in her wilderness state and of which she hath now ( undoubtedly ) her fill : we enjoy few drops , but she is got to th● Fountain-head . She desired tha● all hers , and all you , might know the way to the enjoyment of this Love , as well as her self . The Text she chose is a worthy Text Perhaps you may think 't is not so suitable to a Funeral occasion but let me tell you . Funeral Sermons are not Subsidia mortuorun● sed solatia vivorum , they are not they cannot be for the help of dead Saints , they need no such little things : but they are for the comfort and solace of living Saints . The words are the words of Wisdom , they are ( I say ) the words of Wisdom it self . I love them that love me ; and those that seek me early shall find me . In which , I shall only take notice of these two parts , or branches . 1. In the first part , there is a most glorious display of Divine Grace And Love , in an act of wonderful condescension , enough to astonish Men and Angels : I love them that love me . 2. Here is a most gracious promise , the product of that glorious infinite Love ; And those that seek me early shall find me . The first part of the Text is a fair Preface and Introduction to a most excellent Promise . The second part is a Promise every way suited to the glory and excellency of such a Preface . 'T is true indeed , it begins with some kind of limitation and straitness : Those that love me , Those that seek me early . But then it hath a most pleasant and desired Exit with abundant satisfaction , They shall find me . There is your glory , your heaven , your eternal happiness ; here is the work of your lives . I beseech you remember it , and let not this Text , or Sermon , be ever forgotten by you . Here ( I say ) is the work of your lives , to seek early ; The happiness of Eternity , to find God , and to enjoy him for ever . Before I come to the Observations , give me leave to speak a little to these two things . 1. To the Author of these words , that I may not leave one Soul here at an uncertainty . And 2. I would speak a little to the Form of the words , that I may leave none of you under any mistakes . 1. The Author of this great and glorious Text ( if you look into the beginning of the Chapter ) is Wisdom uttering her voice . Vers. 1 , Doth not wisdom cry ? and understanding put forth her voice ? vers . 2 , She standeth in the top of high places , by the way , in the places of the paths . Vers. 3 , She crieth at the gates , at the entry of the city , at the coming in at the doors . Behold , I stand at the door and knock , Rev. 3. 20. Wisdom knocks , Wisdom calls , Wisdom cries , and uttereth her voice . The Acceptations of Wisdom in the Holy Scriptures , in the Word of God , are various . 'T is sometimes taken for the God of Wisdom himself . Sometimes for the Son of God , the wisdom of the Father . Sometimes for the Spirit of Christ , who reveals wisdom to the Saints of God , the Spirit of wisdom and illumination . Sometimes for the grace of wisdom , and spiritual knowledg . And sometimes for the Word of Wisdom , the Gospel of Christ , as he says himself , Matt. 11. 19 , Wisdom is justified of her Children . That is , the Gospel of Jesus Christ , wherein the wonderful Wisdom of God is displayed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 3. 10. But to wave the rest ( as having many things to speak to you this day , that concern the happiness of your precious and immortal souls to Eternity , and therefore I hope , that you will not only bear with me , but also bear me up by your prayers . ) Doubtless by Wisdom here in this Text , is meant the Interna sapientia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Filius Dei ; and we are to understand the Internal , Eternal Wisdom of God , that is called in Scripture , The Word of God , the Word that was made Flesh , Wisdom speaking , the speaking Wisdom , the Son of God , the Son of God ( In quo , & a quo omnis sapientia ) in whom and from whom is all wisdom , all counsel and spiritual understanding , without whom we cannot know God the Father , or the Truth as we should do ; and by whom we know the Truth as it is in Jesus . In the first Verse of this Chapter , Wisdom is intituled to this great Speech , and indeed in the whole Chapter ( if you will but take the pains , when you are gone from hence , to read it seriously ) before you come to the end thereof , you will be convinced , as well as I , that this Wisdom is the Son of God , the Lord Jesus Christ , making this great Proclamation to all the World , I love them that love me ; and those that seek me early shall find me . 2. I told you , that I would shew you somewhat concerning the form or manner of this expression , I love them that love me : to prevent the mistakes , and errors , as we have need to do , especially in this Age , wherein the minds and hearts of men , like Spiders suck poyson from the most precious and most glorious Truths of the Gospel . I love them that love me , doth not in the least , 1. Intimate , that our love , or the love of the creature , is the cause of the love of God to our souls ; nor doth it in the least imply that our love is antecedaneous ( the least moment of time ) to the love of God ; which will the more clearly appear , if we curiously observe the manner of expressing it : 'T is not said , I will love them that will love me , but I love them that love me . Besides , the Apostle John clears the Text , and puts all out of doubt , in 1 John 4. 10 , Herein is love , not that we loved God , but that he loved us . And vers . 19 , We love him , because he first loved us . 2. As it doth not at all any way intimate , or suggest the precedency of our love to God , before he loved us ; so in the next place , I must tell you , that it is a most excellent Truth , a golden Maxime , fit to be written on your Door-posts ; yea , on your very hearts , Wisdoms thus saying to you , I love them that love me . And it may serve especially for these four great ends : 1. For the support and comfort of poor doubting souls , that now lye very low , in a dark day , in a time of sickness , under great afflictions ; perhaps God hath come , and snatcht away a dear Wife out of an Husbands bosom , or hath taken away the Child of his delight ; it may be many and long continued afflictions lye on him , and he looks upon these bitter and severe providences , and begins to question now , whether God doth love him : Time was , when all things went well with me , and I had peace within , and comfort without , a House full of enjoyments ; but now 't is a dark day , God hath smitten me with the strokes of an enemy , the chastisements of a cruel one are upon me , so that I doubt whether God loves me . Thus the poor doubting soul is apt to reason . But says God , look not at my providences , on thine own losses , crosses , troubles , and on these outward dispensations ; look rather into thy own heart , and if thou canst read there but one line of love to my name , if thou canst read there any true love to Jesus Christ , then thou maist conclude with thy self , that whatever Providences thou hast met ( or maist yet meet with ) shall be for thy good . I love them that love me . And these Providences are not the fruits of wrath , but rather the effects of pure love . Rom. 8. 28 , And we know ( says the Apostle ) that all things work together for good to them that love God. I can chastise , correct , smite , but cannot hate my Sons and Daughters , says God. Whom the Lord loveth , he chastneth , and scourgeth every Son whom he receiveth , Heb. 12. 6. I love them that love me . 2. For the Relief of despairing souls , that are affected , deeply affected with their sinning against God , and their utter unworthiness , by reason thereof , of any smile from Heaven ; but are ready to reason against their own souls , and to say , that surely God can never love such a treacherous Apostate , and backsliding sinner as I have been , and am ; it 's in vain for me to expect any love from Heaven , but rather in fury to be turned into Hell , and to be for ever rejected ; my case and condition is worse than that of Cain . But for the relief of such , God reasons thus , Didst ever love me ? Didst ever love Jesus Christ , and the Children of God ? If so , take comfort to thy soul : for certainly , I love them that love me . Though it be so low , as it is , though thou canst see nothing but wrath , and vengeance , and hell ; yet , if thou hast any love to me , to Jesus Christ , and the Saints , thou maist be assured , that I love thee . I love them that love me . 3. For the help , wonderful help , and encouragement of poor sinners to duty : How is this glorious proclamation of Love and Grace accommodated for the help of poor souls , through their whole lives ? Have you any true love for God ? You say , you have no strength , no might , so that you are not able to do any thing to please God : Why , what is the matter ? You cannot see , that you have any share of the Love of God. Look into the transcript , look into the Copy in your hearts , and if you can see any true love to God there , go and pray , and hear , and suffer what 's alotted for you , and you shall find all sweet and easie to you . 4. And Lastly , and that undoubtedly , this great truth from the mouth of Wisdom , I love them that love me , is intended for a general proclamation of sovereign grace and mercy to all the Sons and Daughters of men , and a sweet invitation to all persons , to perform the duty contain'd in the next words , namely , to seek early after God : Here is wonderful freeness and fulness of Divine Grace ▪ large enough for all men ; and 't is enough to encourage those persons ( that are naturally haters of God in their minds ) to return , and enquire after him ▪ because God is ready to meet them , and requite them with reciprocal love : Do your duty , and if you love me , and seek me , be sure I have a love for you . But I will detain you no longer among the terms and words of the Text , though to keep my usual ●ont and method , I must always endeavour to make the way plain before you . The Text I told you had two branches , and ' it s my purpose ( if the Lord enable me ) to gather some fruit from each of them . From the first part , I love them that love me . I would offer this to you , Doct. 1. That there is a mutual and reciprocal love between Christ and his Saints . I told you , that it was a Proclamation of the love of Christ , and where he loves , he begets love ; so that whensover a Saint truly loves Christ , he may be sure , that Christ doth intirely love him : I am my beloveds , and my beloved is mine . The believing soul says so ; And who can but live and dye on such a word as this is ? especially when Christ says , as in the Text , I love them that love me . I love this Saint , and he loves me . That is the first Observation . The second is much like it , and that is , Doct. 2. That they that seek the Lord early , shall certainly find him , shall certainly enjoy , eternally enjoy him , shall find him a God of Grace and Mercy , and shall enjoy him for ever . But first , of the first of these : That there is a mutual and a reciprocal love between Christ and his Saints . To dispatch this , ( and yet not ●o make more haste than good speed ) that you may understand it , shall endeavour to shew you here , 1. That Christ loves his Saints . 2. How he discovers , and manifests his love to them . 3. That the Saints of God do love the Lord Jesus . 4. How they do express and manifest their love to him : That by all this put together , you may easily conclude , that there is a mutual , and reciprocal love between Christ and the Saints . 1. First of all , That Jesus Christ hath a peculiar , a special , dea● love to his Saints ; Jer. 31. 3 , ● have loved thee with an everlasting love . Ephes. 5. 25 , 26 , 27 , Wh● loved his Church , and gave himself for it ( that is evidence enough 〈◊〉 that he might sanctifie , and clean 〈◊〉 it , with the washing of water , 〈◊〉 the word . That he might prese●● it to himself a glorious Church , 〈◊〉 having spot , or wrinkle , or any su●● thing ; but that it should be 〈◊〉 and without blemish : And this Text I mention the rather , because it is one of the last Scriptures that our Deceased Friend insisted on , when she took her last farwel of me ; Who loved his Church ( said she ) and gave himself for it , &c. 2. For the manner , how the Lord Jesus Christ doth express and discover his love to his Saints . Though I might instance in many methods and ways of his discovering his love to them ; yet I shall confine my self to these three particulars , by which he eminently makes known the intireness of his indeared love to his Saints ; and by the same ways I shall shew you by and by , that the Saints of God 〈◊〉 express their love to Jesus Christ. 1. First of all , he discovers and makes known his love to his Saints , in denying himself of all the glory he had with his Father , in leaving those Regions above , that he might come down , and gather his Saints together , that he might redeem them out of the hands of Hell , and deliver them out of the House of their Prison and bondage . Rev. 1. 6 , Vnto him that loved us , and washed us from our sins in his own blood ; he gave his heart blood for us . Phil. 2. 5 , 6 , 7 , Who being in the form of God , thought it no robbery to be equal with God , Gods fellow , coequal with the Father : What did he do ? why , He made himself of no reputation , and took upon him the form of a Servant , and was made in the likeness of men . And being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross . Was not here love ? Greater love hath no man than this , That a man lay down his life for his friend ; yet this was greater love , for Christ laid down his life for his enemies , Rom. 5. 10. 2. He manifests his intire love to his Saints , in the delight he hath in their communion , and in fellowship with them : Christ is never better pleased , or more delighted , than when his Saints are in communion and fellowship with him . When , and Where-ever two or three are gathered together in my name , there is my heaven , here I delight to dwell : If you read over this 8th Chapter of Proverbs , it the 31 verse , you shall see the ●edundancy of Christs love to his people , before ever he had a people ; they were his contemplative delight , that he should come down and be with them , and give himself for them . Rejoycing in the habitable part of his earth , and my delights were with the sons of men . Do but read Cant. 7. 5 , and there you shall see how the Spouse her self takes notice of the delight her Beloved takes in communion with her ; The King ( says she ) is held ( or bound , as in the Margin ) in the Galleries . What are the Galleries ? why , they are the Ordinances , wherein he promises to meet his Saints : the King will sit at his round Table , he will walk with them in the Galleries , in private communion ; he is held or bound there : That is , he takes so much pleasure and delight , he is taken so much with the beauty he hath put upon his Saints , that ( to speak it with reverence ) he cannot tell how to go from them , and leave them ; as a man with his best beloved is bound ( as it were ) with chains of love . 3. And lastly , Christ manifests his love to his Saints , in the earnest longing he hath to have them with him in his glory . When any one sinner is converted , it is said there is joy in heaven , the King of Saints rejoyceth , all the Angels and Saints sing together ; there is ( I say ) joy in Heaven when one sinner comes in ; Christs sends forth his Angels to entertain them , and to bring them into his Fathers presence ; nay , he leads them in , himself . In Joh. 14. 2 , 3 , Christ tells his Disciples , In my Fathers house are many mansions ; if it were not so , I would have told you ; I go to prepare a place for you . And if I go and prepare a place for you , I will come again , and receive you unto my self , that where I am , there y●● may be also . And you may read at your leisure that ravishing Chapter Joh. 17 , and if you read it with understanding , and your souls go with your eyes ( be it spoken with reverence to such a glorious God and King as he is ) you will perceive , that he seems not satisfied with his own glory at the right hand of the Majesty on high , without the Company of his dear-bought Saints , that he hath bought with his own blood ; Read especially the 22 , 23 , 24 verses ; And the glory that thou gavest me . I have given them ; that they may be one , even as we are one . Vers. 23 , I in them , and thou in me , that they may be made perfect in one , and that the world may know , that thou hast sent me , and hast loved them , as thou hast loved me . Vers. 24 , Father , I will , that they also whom thou hast given me , be with me where I am , that they may behold my glory which thou hast given me : for thou lovedst me before the foundation of the world . Then Christs Mediatory Kingdom will be compleated , and the shame and sufferings that were undergon by him , will be answered , when he hath gathered his Saints to himself , to behold his glory . 3. And now I shall shew you the second part ; if we turn the Table , then we shall see , that the Saints of God , in their measure , and according to their strength , those that are truly such , do love the Lord Jesus with all their hearts ; and you find it not thus with you , you have reason to be jealous of , and to suspect your selves ; I say the true Saints of God do love the Lord Jesus with all their hearts ▪ Whom having not seen , ye love : i● whom , though now you see him not yet believing , ye rejoyce with joy unspeakable and full of glory , 1 Pet. 1. 8. Whom having not seen ye love , with such a love as raises your hearts ; it is , Amor vulnerans ligans , &c. a love ( as one says ) that wounds , that strikes them to the very heart ; a love that binds their souls to Christ ; which made the Spouse cry out , Cant. 2. 5 , Stay me with flagons , comfort me with apples , for I am sick of love . The truth is , you may imagine that it is an Hyperbolical expression ; but indeed there is no expression that can fully set it out ; and therefore you see , how the Spouse hangs , as it were , on the lips of Christ , Cant. 1. 2 , Let him kiss me with the kisses of his mouth : for thy love , or loves , is better than wine . And every Saint , while he is in the wilderness , in his Wilderness-state , leans on his beloved : What would a Saint have in any condition ? None but Christ , Christ is his All in all . 4. And therefore in the second place I shall shew you , That the Saints of God do mutually and reciprocally express and discover their love to Jesus Christ , in their measure , in their degree , as he makes known his love to them . As , 1. They express their love to Christ , in denying all for him . Christ left a Kingdom , and all the glory of his Fathers House : But alas ! the Saints of God they have nothing to leave in comparison of what he left . They that leave Houses , Lands , Mannors , Kingdoms for Christ , all this is little ( I say ) in comparison of what Christ left for them ; but the truth is , whatever the Saints have , all that they have , they will lay at the feet of Christ when he calls them to it , and this , as soon as ever they apprehend that love of Christ to them ; as soon as ever they come to be made sensible of the worthiness of Christ , of the All-sufficiency that is in Christ to do them good , away goes the world , they sit loose to it , as loose as Elijah's Mantle , 2 Kings 2. 13 , which fell off when he was taken up to Heaven : Thus said , and thus did the Disciples of Christ , We have left all and followed thee . But I shall only add the example of one eminent Saint , who left all for Christ ; and if all the Princes in the World had thrown their Crowns into his lap , he would have left them all . Phil. 3. 7 , 8 , What things were gain to me , those were counted loss for Christ. Yea doubtless , and I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord : for whom I have suffered the loss of all things , and do count them but dung that I may win Christ. v. 9 , And be found in him , &c. 2. As Christ discovers his love to the Saints , in his delight of communion with them , so the people of God do intirely love , earnestly desire , and delight in communion with the Lord Jesus Christ ; the● would be in fellowship with Christ where-ever they be , Cant. 1. 1● A bundle of myrrh is my well-belove● unto me , he shall lye all night betwixt my breasts , that is , near my heart . And therefore is the Spous● brought in , Cant. 2. 7 , breaking ou● after this strange kind of manner I charge you , or I adjure you , O y● Daughters of Jerusalem , by the Roes and by the Hindes of the field , that ye stir not up , nor awake my love , till he please . The Lord Christ ( as i● she had said ) is come to abide with me , and I take so much delight in communion and fellowiship with him , that I charge you not to disturb him : I would not have the dearest lust , I would not have any sin whatsoever to interpose betwixt Christ and me . 3. As Christ discovers the greatness of his love to his Saints , in longing to injoy them with himself in his glory ; so the Saints of God , here upon earth , do long ( earnestly long ) to injoy him in his Fathers presence , in the House of his glory , to be in those Mansions that he hath provided for them , in those Regions of glory above : They look earnestly for the glorious appearance of the great God , and the Lord Jesus Christ , as the Apostle to Titus expresses it , Titus 2. 13 , 14 , Looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ , Who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . They look out , as Sisera's Mother , out of her Window , and cry through the Lattice , Judg. 5. 28 , Why is his Chariot so long in coming ? why tarry the wheels of his Chariots ? So the soul of a Saint looks out at every cranny , at the eye , and at the ear , and cries out , Why tarries his Chariot ? why is he so long in coming ? That dear Saint that is gone before us , was wont to tell me , That she had waited a long time for her great change , and did continue waiting : And the truth is , it cannot be otherwise , when once a Soul is espoused to Jesus Christ , and hath been kissed with the kisses of his mouth , and knows any thing of his love , and loveliness ; from the very day of espousals , there will be , there must be a longing desire of enjoyment ; as it is with young Lovers , when once true love is between them , all the time after is a time of desire and longing : Make haste ( says the soul to Christ ) and come away ; Egredere anima , says the longing Saint ; go out , Soul , to meet Jesus Christ : this is the Case , as it is between Christ and a believing Soul : Says the Soul to Christ , either come down to me , or take me up to thee ; Dear Jesus Christ , when shall I come , and appear before God ? I desire to be dissolved , and to be with Christ , which is best of all . I would also observe to you , that passionate out-cry of the Spouse to Jesus Christ , Cant. 8. 14 , Make haste , my beloved , and be thou like to a young Roe , or to a young Hart upon the mountains of spices . It is the voice of a believer to Jesus Christ. I should now make a transition from hence to the next Observation ; but let me first a little , improve this . And the use I shall make of the first Doctrine is this , Vse . 1. To stand a while , together with you , admiring at the infinite , sovereign , and free Grace of God , who hath set his love upon man , and hath done poor creatures that honour , as to engage their hearts to love God , and the truths of God. God is not beholding to us for our love ; for he is an object infinitely above our love , and 't is a wonder of mercy , that God accounts us worthy to love him , and to love Jesus Christ : What a mercy is this , that God should beget in us any love to himself , by revealing his infinite love to us ! that his love should be shed abroad in our hearts ! Oh! stand amazed at this ! especially when you hear God saying , Isa. 65. 1 , I am sought of them that asked not for me ; I am found of them that sought me not : I said , behold me , behold me , unto a nation that was not called by my name . But more of this anon , when I come to the second Branch . Only here we may go away with admiring thoughts into Heaven , at this infinite , free , and condescending love of God to our poor souls : and to raise up our hearts to the greater admiration , consider , 1. What a great , what a wonderful and immense Love this Love of God is , that he bears to poor creatures , his favour is better than life it self . Psal. 63. 3 , Because ( says the Psalmist ) thy loving kindness is better than life , my lips shal● praise thee . What shall we call it A Fountain , a Fountain without brim or bottom : Amor Dei est infundens & creans bonitatem . The Love of Christ ( as one says ) 't is that which creates and infuseth goodness , all manner of good , temporal , spiritual , and eternal . 2. Would you see the fruits and effects of this Love ? Alas ! 't is not a small matter for the great , and glorious , and holy God , to tell a poor soul , I love thee . Men may say so , and it may signifie little : but God never says so to any , but it creates a Heaven in the Soul , it fills the Soul with all the joys and delights of Heaven , it leads him into the Regions of Life and Peace , peace , peace , and assurance for ever , Isa. 26. 3. and 32. 17. In all your duties , this will be your delight , That God loves you : In a time of darkness , this will be your light ; and in the pangs of death , this will be your living comfort , That God loves you , and that you have had an heart truly to love God ; and you know that he loves you by your love to him , and your love to God being ( as it were ) the transcript of Gods Love to you in your souls . And indeed , ( which may raise your admirings ) where God loves , and whom he loves , he never leave , he never ceases to love . Rom. 8. 38 , 39 , For I am perswaded ( saith the Apostle there ) that neither death , nor life , nor Angels , good or bad Angels , nor principalities , nor powers , nor things present , nor things to come : Nor height , nor depth , nor any other creature shall be able to seperate us from the love of God , which is in Christ Jesus our Lord. 2. Use of exhortation to them that truly love the Lord Jesus : Dear Saints , you that have indeed a true love to God , and do by that see his love to your souls ; Oh , keep your selves in the love of God. To that end , Direct . 1. Set a high price on this grace that is wrought in you , and ( as the Apostle says ) let it be your great care to preserve , and to keep life in this love of yours to Jesus Christ. Jude vers . 21 , Keep your selves in the love of God , looking for the mercy of our Lord Jesus Christ unto eternal life . And for this purpose . 1. First of all consider the worth of this love to Christ , what an excellent and wonderful grace this is , to have a heart truly to love the Lord Jesus Christ. 1. It is that , which is the clearest evidence of the Love of God , it gives you all your life and comfort in a time of darkness , in a dark day , to know by your love to Jesus Christ , that he loves you , and that the Father loves you ; there is no such clear evidence as this in all the World : If a man had all the treasures of gold and silver in the world , he could not read the love of God in them ; but in your true love to Jesus Christ you may . When you walk in darkness , and can see no light , this is that spark of light that will give you light when you are at a loss . When it is dark round about us , when we can see little or no faith , little or no hope , little or no strength that we have ; let us then inquire , and see whether we have any love , and if we have any true love to Christ , this will give us light and life . Rom. 8. 28 , We know that all things ( says the Apostle ) work together for good , To whom ? to them that love God. If one should ask me this question , Why is the promise made to those that love God ? I answer , because the Saints do want somewhat to comfort , to support , and relieve them in a dark day ; and when all other light fails , and we can see no faith , find no holiness , this will never fail them : If there be once true love to Christ , there will be some spark remaining , that will administer comfort to them in the darkest day . 2. Consider with your selves , that if you preserve and keep up this love , this love to Jesus Christ in your hearts , it will work in you a likeness to Christ ; And can you desire to be like any person that you love better ? or that is more exactly and perfectly pure and holy , that is , more lovely than Christ ? This true love is a fire that makes all things like it self ; true love to God is of an assimilating vertue , it will make us like to God , and like to Christ , whom we love : Love is like a Looking-glass , if you turn the Glass downward , there will appear nothing but the representation of earth , and terrestrial creatures , all earth ; but if you turn it upward , then there will appear Heaven , and celestial , and the urseen glory of another world , unseen as to our bodily eyes , but visible to the eye of faith : If we give forth our love to Christ , why then all Christ , all Heaven , and all holiness is on the soul. Direction 2. Be diligent and exact on your watch : if you do prize , and set any value upon this love to Jesus Christ , endeavour to keep it , as you would keep your lives ; keep it as you would keep the best Jewel in the world ; nay , the world cannot give , cannot afford you such another Jewel : This Christ hath bought for you with his own most precious blood , by his death , his shameful and accursed death ; and therefore you have reason , great reason to keep it safe , for its own worth , and because it is of so great use , as hath been before mentioned , because it will be a light to you in a dark , in the darkest day , and because it will make you like God , and like Christ ; take heed therefore , lest it be stoln from you , or abated in you . As persons that have a Jewel of great price and value , will be often looking into the place where they laid it up , to see whether it be safe ; so this spark of Divine fire , which is put into , and laid up in our Souls , is a Jewel of matchless and inestimable price ; How therefore should we inquire concerning it , how it is with us , as to our love to God and Christ ? We should be trying and examining our selves , whether Wives , or Children , or any earthly Relations , or worldly concernments or enjoyments , have not stoln away our hearts , or abated our love : We should say to our own hearts in this case , as Christ to Peter on another account , Lovest thou me more than those ? Joh. 21. 15 , 16 , 17. So we should say to our hearts , Dost thou love Jesus Christ ? dost thou love him indeed and in earnest ? dost thou love him better than these , than these Children , these pretty little Idols that are set up before our eyes ? dost love him better than all creature-comforts and relations ? dost love him better than all earthly treasures , better than thy estate , better than all the world , better than all these ? Yea , better than Heaven it self without Christ ? Thus I say , we should still be examining our hearts , and see how it is with us , as to our love to Christ : for to tell you the truth , our hearts are very treacherous : I know not how it is with yours , but I find it so with mine , and that it is a very hard matter to keep up that height of love to Jesus Christ as there should be . The Prophet Jeremiah tells us , Jer. 17. 9 , That the heart is deceitful above all things , and desperately wicked , who can know it ? And as it is so in general , so especially with God , the heart is more inclined to be treacherous with God , and in things relating to God , than in any other things ; and therefore we have great need to look well to them , to be diligent , and exact upon our watch , in reference to this love to Christ. Direct . 3. If God hath vouchsafed this grace to you , as he hath made you partakers of his love , and given you the transcript or reflection thereof , be you sure that you love him again , and be you sure also to keep off every thing that may stifle or quench the heat of your love ; take heed of those strong blasts , those wicked and cursed temptations that arise from Hell ; take heed also of those damps that arise from the world ; if you set your affections there , those cold vapours arising thence , will either abate or extinguish the heat of this pure heavenly fire of love ; take heed of being Servants , with the World , to the lusts of the flesh ; beware of these things : Sin , the lusts of the flesh , the love of the World , and Christ , are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconsistent , they cannot dwell together in one Soul. 1 Joh. 2. 15 , If any man love the world , the love of the father is not in him . These are like two fires in one Chimney , the one will extinguish the other . Direct . 4. Fourthly and Lastly , Be sure to add fuel to this fire , and keep this heat you have received from Heaven warm , take heed that your hearts never get cold ; I must confess , that we live in a cold and frozen age , in the worlds old age , in an age wherein there is little love to God , to Jesus Christ , and to the Saints ; and if you would in this cold season keep up the height of your love to Christ , I would advise you , 1. To be much in communion with him ; the nearer you are to the Sun , the more heat you will have . 2. Be diligent , and active , and vigorous in the performance of every duty , clothe your selves well with the constant performance of duty ; tender bodies , delicate persons , if they leave off a Garment , are very apt to catch cold , and so it will be with us if we neglect the constant performance of duty ; the neglect of praying morning and evening , the neglect of praying constantly in your Closets , the neglect of hearing Sermons , the neglect of the due observation of the Sabbath , in the neglect of these things you will be apt to get cold ; yet it is not enough barely to attend these duties ( which is too common a folly and sin ) but there is one thing more to be done , and that is , when you have been in the exercise of your love , and in communion with Christ , when you have warmed your selves in your Closets , or at an Ordinance , go not too soon into the world ; this care we do usually take for our bodies , when we are warm , when we are hot , we do not presently expose our selves to the cold ; and thus we should do in reference to our souls , when we have been at an Ordinance , and have been warmed and heated there , we should not too soon adventure abroad into the world ; this hath done a world of mischief , and persons have thereby cool'd and dampt their love . 3. And one thing more : When you meet together , not to be quench-coals one to another , not to abate the love and zeal one of another , but ( as the Apostle exhorts , Heb. 10. 24 , ) Consider one another ; What to do ? to provoke unto love and to good works , love to God , love to Christ , love one to another , love to the Ordinances of God : When you meet together , do not meet together ( I say ) to cool one another , but meet as so many live-coals , that will kindle and enliven one another , that you may make the greater heat , that you may warm your selves , and one another , and so keep your hearts and affections continually warm for God. Vse . 2. I have yet a word to another sort of people by way of Application , and that is , to such as have never yet tasted of the love of God , nor never yet have found any love to Christ in their souls ; I hope there are , or may be none , or few such here , and therefore I shall speak but little to this ; if there should be any such here , or any of yours at home should be such , their case is as bad as that of Cain or Judas . If they have yet no love to God , and to Christ , I tell them that are here , and do you that are here tell them that are at home , that they must never content themselves without it any longer , without which they can never be able to say , truly to say , that God loves them : for if they hate Christ , Christ will hate them , and set himself against them ; yea , there is a curse gone out , and pronounced against them already , 1 Cor. 16. 22 , If any man ( says the Apostle ) love not the Lord Jesus Christ , let him be Anathema Maranatha . And therefore you that are such as I am now speaking to , be you perswaded from henceforth to love Christ , and in order thereto , wait upon the means of grace , where God hath promised to shew forth his love , and to inkindle it , and inflame their hearts with a greater and higher love to himself . In Job 22. 21 , says Eliphas to Job , Acquaint thy self with him , that is , with God , and be at peace : thereby good shall come unto thee . And this brings me now at last ( though I have staid long from it ) to the second Observation from the Text , wherein lies much comfort for poor souls , though you have had hitherto but a little light and love from God , and but little love to God ; And that is , Doct. 2. That they that seek the Lord early , shall certainly find him , and shall find him a God full of grace and mercy , and shall certainly enjoy him eternally in Heaven . Our deceased Friend ( that precious Saint of God that is gone before us ) having found the benefit of an early seeking after God and Christ in the way of his Ordinances , desired that her nearest Friends , Relations , and Children , might be ( and indeed by chusing this Text doth advise us all to be ) a Generation of Seekers ; and oh that God would make every one of us such , as may seek thy face , O Jacob , O God of Jacob ; that is , that may seek after Jesus Christ : This is the work of our lives , and it is well for us that Jesus Christ came into the world to seek and to save that which was lost , and to put this great advantage into our hands , that we could never have had without him . In Matt. 7. 7 , 8 , Christ exhorts us , Ask , and it shall be given you : seek , and ye shall find : knock , and it shall be opened unto you . For every one that asketh , receiveth : and he that seeketh , findeth : and to him that knocketh , it shall be opened . Under the Covenant of works you might seek , and seek , till your eyes sunk into the holes of your heads , and never have found Christ nor God ; but now he tell us , that he is come into the world , and that if we seek him with our whole hearts , in the way of his Ordinances and appointments , we shall find him ; and that if we knock there , it shall be opened unto us . In the prosecution of this Observation , I shall only speak to these three things . 1. First of all I shall shew you , That man is born in a natural estrangement from God , every man , every individual person , every Mothers Child is brought into the world , naturally estranged from God. In Psal. 58. 3 , The wicked are estranged from the womb , they go astray as soon as they be born , speaking lies . There is the very Character and Picture of a man in a natural state , he is born with his back upon God , and going with his face towards Hell ; before he can walk with men , he can run away from God. 2. I shall shew you , That they that would escape that sin and misery that attend this estate of estrangement from God , must seek him early ; for they are in the Regions of darkness , and in a state of sin and misery ( as the Apostle expresses it , Ephes. 2. 12 , ) Being without Christ , aliens form the common-wealth of Israel , strangers from the covenant of promise , having no hope and without God in the world . And the Apostle speaking of such , so living , and so dying , in 2 Thes. 1. 9 , says , Who shall be punished with everlasting destruction from the presence of the Lord ▪ and from the glory of his power . And there is no way to escape this , but by seeking early after God , by seeking early after Jesus Christ. And this is that which I shall now speak to , and which the Prophet Isa. 55. 6 , 7 , offers to us in the like terms . Seek ye the Lord while he may be found ; call ye upon him while he is near . Now is the accepted time , now is the day of salvation , 2 Cor. 6. 2 , You cannot tell how soon it may be , that you may seek , and God will not be found ; that you may call , and he will not answer ; that you may knock , and yet it shall not be opened to you : for I tell you , ( yea , Christ himself tells you ) Luke 13. 24 , That many shall seek to enter in , and shall not be able : and it must be , and is spoken of such kind of persons as we be , of persons that make a high profession , that injoy the Ordinances of God ; Mat. 7. 22 , 23. Many ( says Christ ) will say to me in that day , Lord , Lord , have we not prophesied in thy name ? and in thy name have cast out Devils ? and in thy name done many wonderful works ? And then will I profess unto them , I never knew you : depart from me ye that work iniquity . Now is the time of your seeking . And because there is the greatest Emphasis intended in this term early , early seeking after God , I shall wave all the rest , and apply my self to a timous , to an early seeking after God , if God shall give us the wisdom of the Swallow , the Turtle , the Stork and the Crane , Jer. 8. 7 , to let us know our season , and the things that belong to our peace . And in reference to this , I should have thought it most proper for me to have spoken more largely to five or six particulars ; but the time will not give me leave , and therefore I shall but only name them . 1. I should have shewed you , what it is to seek , what is meant by the act of seeking . 2. What it is to seek God , considering the act with the object , what it is to seek Christ : And that under these Four Heads . 1. To seek the Lord , is to seek an acquaintance with God , to seek after the knowledg of Christ : this we should do early ; and because we cannot do it more early , we should do it now ; and it is our great concern to get an acquaintance with God ; we should seek now to know God and Christ ; this is of so great weight , that Christ himself tells us , Joh. 17. 3 , This is life eternal , that they might know thee the only true God , and Jesus Christ whom thou hast sent . 2. To seek God , is to seek reconciliation with God : for there is enmity and hostility between God and us poor sinful wretches ; every one of us , as we are sinners by nature and by practice , ought to seek reconciliation with God , and an interest in Christ , aud to make him our Friend ; and for this we are Ambassadors ; the whole Gospel serves for this end ; it is the Ministry of reconciliation . 2 Cor. 5. 18 , 19 , 20 , All things are of God , ( says the Apostle ) who hath reconciled us to himself by Jesus Christ , and hath given to us the ministry of reconciliation ; To wit , that God was in Christ , reconciling the world unto himself , not imputing their trespasses unto them , and hath committed unto us the word of reconciliation . Now then , we are Ambassadors for Christ , as though God did beseech you by us ; we pray you in Christs stead , be ye reconciled to God. 3. To seek the Lord , is to seek communion with God , and to seek communion with Jesus Christ , to seek him in his Ordinances , in his publick Ordinances , Institutions , and Appointments ; to seek him in our private duties , in our closets , to have close communion with God , and with Christ there : If any man love me , he will keep my words : and my Father will love him , and we will come unto him , and make our abode with him ( says Christ ) , Joh. 14. 23. So that it is a duty that lies on us to seek God more in secret duties , and more in publick Ordinances night and day , wherever we be , to have further rnd more intimate acquaintance with him , and to have a more clear interest in Christ , and more intimate communion with him : By night on my bed , says the Spouse , Cant. 3. 1 , 2 , 3 , 4 , I sought him whom my soul loveth , I sought him ( on her bed , but that perhaps may be drowsily , it was a kind of drowsie seeking ) and I found him not . What then ? I will rise now and go about the City in the streets ▪ and in the broad ways I will seek him whom my soul loveth : I sought him , but I found him not : The watch-men that go about the City , found me : to whom I said ▪ Saw ye him whom my soul loveth ? It was but a little that I passed from them , but I found him whom my soul loveth : I held him , and would not let him go , &c. Thus should we seek Jesus Christ , thus should we seek communion and fellowship with him . And in Cant. 1. 7. She thus bespeaks the Lord Jesus , Tell me , O thou whom my soul loveth , where thou feedest , where thou makest thy flock to rest at noon : for why should I be as one that turneth aside by the flocks of thy companions ? And this Scripture I mention the rather , because I now it was much the spirit of our deceased Friend , that precious Saint now with God , who did seek Jesus Christ in pure Ordinances , and desired to wait for him in the most uncorrupt , and purest ways of Communion ; for which she had a great zeal , to my certain knowledg . 4. And Lastly , To seek the Lord , is to seek the eternal injoyment of God , and so to seek the Lord Jesus Christ , as that we may injoy him in his glory , setting our faces heavenward , as in Jer. 50. 4 , 5 , It is said of the Children of Israel , and the Children of Judah , that they shall come together , going , and weeping ; that they shall go and seek the Lord their God. And that they shall ask the way to Zion , with their faces thitherward , &c. They did not only look , but they went ; they did not look one way and go another , but they looked , and went where they might find God ; for they said , come , and let us joyn our selves to the Lord , in a perpetual covenant that shall not be forgotten . I should have also shewn you 3. Where you should seek the Lord Jesus . 4. How you should seek him . And then 5. Why you should seek him . But the time constrains me to retire to that one single term ( early ) to that circumstance of time , because in it lies the greatest Emphasis ( as I said before ) and may be of great use to us at this day : and here I shall shew you , what is intended by early seeking of God. I am sure , those that have lived longest , are most concerned herein ; the youngest , yea , every one of us should account it our greatest concern , early to seek the Lord. But what is it that is intended by this expression , early to seek the Lord ? This I shall shew you in Three particulars . 1. It seems to have reference unto a day of Gods severe dispensations , when he goes forth to correct the Nations , to afflict Families , and persons ; there is such a day , and that is the day of the Lord ; and in this day , as it is our duty so it should be our wisdom to seek the Lord early , before he kills and destroys us , before he makes an utter end by the severity of his stroke . In Zeph. 2. 1 , 2 , 3 , says the Prophet , Gather together , O nation not desired . Before the decree bring forth , before the day pass as the chaff , before the fierce anger of the Lord come upon you , &c. seek ye the LORD , all ye meek of the earth , seek righteousness , seek meekness , it may be ye shall be hid in the day of the LORD's anger . And in this sense , this is the most seasonable word that I could have offered you in such a day as this is , when God is gone forth to contend with the Nations ; we hear of much sickness and death both in City and Country ; God is shaking his Rod , now therefore it is time early to seek the Lord : It is a hard matter for a man that is secure , to be awakened though the rod be coming upon him , though the Lion roar , though judgments are breaking in upon us ; as long as we can tell what shift to make , ( with the Prodigal Son ) we never think of returning to our Fathers House , we never think of seeking unto God. 2 Sam. 14. 29 , 30 , 31 , 32 , When Absalom set Joabs Corn on fire , he then made haste to come to him . And thus it is with us , we will not seek after God ; but if he set our Houses on fire , our bodies with burning Fevers ; when he comes , and consumes , and scorches our comforts , then it may be we make haste , and seek after him . In Isa. 26. 16 , LORD , ( says the Prophet ) in trouble have they visited thee : they poured out a prayer , when thy chastening was upon them . And so in Hos. 5. 15 , In their affliction they will seek me early , says the Lord by the Prophet . When they saw their sickness , and their wound , they sought other means : when none would do , and their case was desperate , they will then plead guilty , acknowledg their offence , and seek my face . In their affliction they will seek me early . And so likewise in Psal. 78. 34 , When he slew them , then they sought him , and they returned , and enquired early after God ; Here were a people ( methinks ) much of the spirit of the people of England ; when he slew them , then they sought him , and they returned , and enquired early after God ; early , that is in respect of themselves , though too late in respect of others that were already consumed and destroyed ; early , that is , before they themselves were destroyed : though it was not early absolutely , yet comparatively so ; though it was late , yet the Lord accounts it for an early seeking . But 2dly , To enquire and seek early after God , may have respect to the morning of every day of our lives , and then the duty lies thus upon us , They that seek me early shall find me ; that is , if we seek God in the morning , we shall find him all the day long with us . Early in the morning ( says David ) will I direct my prayer unto thee , and will look up . And in another place ( says he ) I prevented the dawning of the morning . And if we would learn this lesson this day , and constantly practice it , we shall find greater advantages thereby , than we are aware of . The Poets say , That Aurora Musis amica , the morning is a friend to the Muses ; and doubtless the Saints of God will find the morning as much a friend to their Graces , as the Poets did to the Muses . When I awake , says David , Psal. 139. 18 , I am still with thee ; when I awake , I season my self with the thoughts of God. 3. In the 3d place , and that which doubtless is most properly to be understood , and is especially intended here is , as it hath respect to the day of our lives , and the morning-part of that day . Now then , you that are young , awake betimes , improve your morning , make use of it before it pass away ; consider seriously your follies and neglects , what they have been , and be ashamed : It is well for you that you are in the morning of your day ; look out therefore early after Jesus Christ , study to know God betimes , study to know Jesus Christ while you be young . In Matt. 6. 33 , The Lord Jesus exhorts to seek first the Kingdom of God , and his righteousness ; and doubtless he there intends this , namely , seeking after God and his Kingdom in youth ; do not first seek your pleasures , do not first seek to fulfill your lusts and vain delights , and think it will be time enough to seek the Kingdom of God afterwards : No , you ought to seek that in the first place , before , and above all other things whatsoever . It is a Maxime of Hell , Quaerenda pecunia primum , virtus post nummos , ( but the Sons and Daughters of men are too apt to take it up ; yea , it is their rule they walk by ) first to get an estate , and to grow rich , and when they have done that , then ( if they can find leisure ) to serve God , and to seek after Christ. But I say , that it is good to begin betimes , and so did this servant of God that is gone to Heaven before us ; she began betimes to seek after Christ , and hath left upon record her early enquiries after the ways of God , after the knowledg of Christ : And oh what an honour is it to be like Obadiah ? who says of himself , 1 Kings 18. 12 , That he feared the Lord from his youth . Children , hear me , possibly I may never speak to you more ; Do you , as Obadiah did , fear the Lord from your youth . Do as Timothy did , in your childhood ; hear this Children , your souls are precious and immortal , 2 Tim. 3. 15 , It is here said of him , that from a Child , he had known the Holy Scriptures , which were able to make him wise to salvation : Oh let it be truly so said of you . Vse 1. Of Information . The folly and inadvertency of the most of the Sons and Daughters of men , who seek the world , serve their lusts , pursue lying vanities , and forget God , and seek him not . Oh what cause have we to complain of Children , of Parents , and Masters of Families , how little care there is among any of an early seeking after Christ ? Parents ( generally ) teach their Children to seek pride , to seek the lusts and pleasures of this world , and their carnal delights : But who is there that goe● forth early to seek the Lord ? We can rise early for the world , go from Mountain to Hill to seek after the Profits thereof . Isa. 5. 11 , The Drunkard will rise early that he may follow strong drink ; the Thief watches the twilight , but none seek the Lord. Vse 2. Exhort . To those that have sought the Lord while they were young , and do yet continue to seek him , I have a word or two to you . 1. The first is , to advise you to admire ( exceedingly to admire ) the goodnefs of God to you , in that he ever gave you hearts to seek him : Oh wonderful grace , that you that were born at the same time with others , have sate under the same means with them that never yet have lookt towards Heaven , and their souls are now perhaps dropt into Hell. Oh ( I say ) admire , exceedingly admire , that God gave you , and not them , an heart to seek after him , to mind Christ , and Heaven , and the great concern of your souls ; and surely you cannot but admire it , if you consider how little of man there was in it , and how much of man there was against it . When did ever a straying Sheep seek the Shepherd ? When ever did the wild-Goats look after one to lead them ? If Jesus Christ had not found you first , you would never have sought after him ; if he had not found you , you would , or could never have found him ; if he had not took hold of your hearts , it had been impossible for you to lay hold on him : It is utterly impossible for any man in his natural estate and condition , to seek after Jesus Christ ; this is a work that never will or can be done , unless God give a new heart , and a new spirit ; there wants something within to promote and effect this work , which God only can , and must give . 2. You that have so done , you that have sought the Lord early , I would advise you to go on , and to persist in seeking Christ ; and as you go on , forget not what sweet experiences you have had of the love and kindness of Jesus Christ , what discoveries of light and grace , what comforts and revivings , what refreshing joys and delights you have met with in your seeking of him ; these things ought not to be forgotten by you . And here I shall set before you the worthy example of a Knight of 80 years of age , who two or three days before he dyed , set a-part a day on purpose to call to mind the former experiences he had of God , and of what kind , and how God had dealt with him in his waiting upon him in his Ordinances from time to time . And I am informed that this dear servant of God that is now gone , hath left behind her a Diary written with her own hand , what experiences she had of God in her waiting upon him in his Ordinances ; and how , and what God had spoken to her , and by what Ministers . And these examples are worthy both of your serious consideration , and also excellent patterns for your imitation . But 3. You that have so done , you that have sought God and Christ early , I would advise you to go on in seeking the Lord till you have found him in his glory : As you have in your seeking , found him in a way of grace here ; so go on ( I say ) till you have found him in his glory hereafter , what darkness and difficulties soever lye in the way of your waiting upon him in his Ordinances and appointments ; that you may be like the Church of Thyatira , and that it may be truly said of you , as it is said of that Church ; Rev. 2. 19 , I know thy works , and charity , and service , and faith , and thy patience , and thy works , and thy last to be more than the first . This Testimony Christ himself gives concerning this Church . The nearer you come to Christ , and to enjoyment of him in glory , the more haste you should make ; every thing in nature does so ; a Stone , the nearer it comes to the center , the swifter is its motion : And the Sun seems to move swiftest , when it is near setting : Trees of Gods planting , bring forth more fruit in old age . Psal. 92. 13 , 14 , Those that are planted in the house of the Lord , shall flourish in the Courts of our God. They shall still bring forth fruit in old age : they shall be fat and flourishing . See Isa. 49. 29 , 30 , 31. 2. I have a word of advice to them ( if there be any such here ) that are full of days , and it may be full of the world ; but empty , very empty , of the knowledg of God , and have had little , or it may be no acquaintaince at all with Jesus Christ , nor did ever look after any . We may perhaps say , as Job said , Job 12. 12 , 13 , With the ancient is wisdom ; and in length of days , understanding . With him is wisdom and strength , he hath counsel and understanding . But is it always so ? Is there wisdom and understanding always among the aged ? Be there not among them such , as are like Ephraim ? of whom it is said , Hos. 7. 9 , 10 , Gray hairs are here and there upon him , yet he knoweth it not . And the pride of Israel testifieth to his face , and they do not return to the Lord their God , nor seek him for all this . They do not consider the grave , whither they are going . Be there not careless men and women among us , that do not yet look out after Christ ? that do not provide for the welfare of their souls , but are cumbred about many things , as Martha was ? Yea , many aged men and aged women , who have lived all their days pudling in , and about the world , and worldly concerns , and have hitherto neglected the one thing necessary , viz. seeking after Christ , and the knowledg of him , and to get an interest in him . Do you not yet know , that you are going to appear before the Judgment-seat of Christ ? And will you not yet come off from this world , but the longer you live , you will love the world so much the better ? Is it not high time , that something of the concernments of another world should interpose between your life and your death ? I shall offer you only two or three considerations in reference to this , 1. And first , I would beseech you , and perswade you , as I would be perswaded my self , That seeing you have hitherto neglected your souls , your precious and immortal souls , your spiritual ( which are your greatest ) concernments till now you are grown old , I would perswade you , yea , even beseech you to consider , that now you have but a little time left to do your greatest work ; you have now but one hour . In Matt. 20. 6 , it is said , that Christ went out about the eleventh hour , ( when there was but one hour more to night ) to hire labourers into his vineyard . So it is with you , it is the eleventh hour , your last hour . Besides , have you no eyes , no ears , to see , and hear , that many dye dayly and weekly ? how many goodly plants , ( that God had planted in his own house ) have of late been plucked up by the roots , and laid in their Graves ? yea , every day the death of young and old do ring a peal in our ears , to awaken us to consider what is to come ; And will not Conscience it self ( think you ) ring a dreadful peal in our ears , when we come to dye , for that neither a voice from the Grave , nor yet a voice from the Temple , have yet prevailed with us to seek , and secure to our selves an interest in God and in Christ ? Younger persons than our selves are often taken away , and may we not thereby see and read that death it self is coming to teach us all to be prepared and in readiness for this our great change ? Death lies ( as it were ) in Ambuscado for us , and sometimes men are taken away by it in the field , and sometimes at home , sometimes by this , and sometimes by that disease ; but death comes to old age , aperto marte , in the plain and open field ( as it were ) ; and old men and old women cannot imagine that death is many days march from them ; and therefore they ( of all persons ) had need to seek after God , and an interest in Christ night and day ; seek after this in your Houses , in your Closets , in your Beds , in his Ordinances ; yea , where-ever he is to be found , and not to give over seeking , till ( with the Spouse before mentioned ) you have found him . 2. Consider how Christ calls on you in the Text. Read the begining of the Chapter , Doth not wisdom cry ? and understanding put forth her voice ? vers . 1. From whence ? She standeth in the top of high places , by the way in the places of the paths , vers . 2. She cryeth at the gates , at the entry of the city , at the coming in at the doors , vers . 3. To whom doth she cry ? Vnto you , O men , I call , and my voice is to the sons of men , vers . 4. What doth she call to them for ? That they would come and seek wisdom of Christ , that they would come and get understanding of him , that they would come and get knowledg of him , which is wisdom indeed ; The fear of the Lord , that is wisdom indeed . Doth Christ thus call , and will you not regard , nor answer this call ? What then will be his next call ? For ought I know it may be this , Arise from the dead , and come to judgment . Consider this . 3. And Lastly , Consider your grand inducement and incouragement , They that seek me early , shall find me : They that will yet seek him , that is your early , and God acconnts it so . In Psal. 78. 34 , When he slew them , then they sought him , and they returned , and enquired early after God. While grace is proclaimed , while God says , They that seek me early , shall find me ; This ( I say ) is your early , and that which God himself accounts so ; and will God yet be found of you , if you seek him ? Oh! what cause have you to bless God , that ever he made such a promise as this , which is , Tabula post naufragium . And that in Isa. 55. 6 , 7 , Seek ye the Lord while he , may be found ; call upon him while he is near . Oh wonderful grace ! that such promises should be published to you and me ! I love them that love me ; and those that seek me early shall find me . And now I shall no longer be burdensom to you , but shall beg of you Children , for whom I have provided a few words , a short Sermon , To hearken to your own Sermon , &c. Thirdly , A word of Exhortation , or , a short Sermon to young ones : Children seek the Lord early , whiles you are yet tender and young . The Children of their dear deceased Mother , should hear her always saying what the Lord said to her , They that seek me early , shall find me . O little Children ! you lye much upon my heart , Remember your Creator in the days of your youth , and seek him betimes , Eccles. 12. 1. 1. Consider you must dye , It is appointed to all men once to dye , Heb. 9. 27. And you may dye whiles you are Children . How many pretty little ones are every day taken away before your eyes ? And if you be snatcht away by the cold hand of death , before you know God , and have found Christ , what will become of your precious and immortal souls ? Would you be willing to dye , and be damn'd ? Would you leave this world , and be content to be turn'd into Hell , and be punished with the Devil and his Angels ? Can you think of losing your Friends , and your God too for ever ? 2. Consider what was the great errand upon which God sent you into the world ? Not to gratifie your Lusts , nor to pursue lying vanities ; but to know God , and Jesus Christ. And will you , dare you neglect your special work ? O! whiles you are in your prime , mind what you have to do for your souls . Can you think it reasonable , that the Devil should have your youth , the flower and strength of your days , and God be serv'd only with a crazy body , or the rottenness of old Age ? O , then , delay no longer , but seek the Lord. And. 1. Do it speedily , the Mannagatherers must go forth betimes , Exod. 16. 21 , so must the Christ-seekers , before the Sun be up , before the heat of youthful lusts , or earthly cares , hinder your diligent seeking . 2. Do it in earnest , with all your hearts : Psal. 119. 2 , Blessed are they that keep his testimonies , that seek him with their whole heart . 3. Resolve to seek the Lord till you find him in glory ; not only while your Father , Mother , or Friends live , but as long as you live . It was a sad story in Gen. 35. 19 , That Rachel dyed , when she was but a little way from Ephrath : But more sad , Luk. 13. 24 , When many shall seek to enter into Heaven , and not be able . 3. Consider , That if you seek him early , you shall be sure to find him ; I would bespeak you , as David did his young Solomon , 1 Chron. 28. 9 , And thou Solomon , my son , know thou the God of thy Father , and serve him with a perfect heart , and with a willing mind : for the Lord searcheth all hearts , and understandeth all the imaginations of the thoughts : if thou seek him , he will be found of thee ; but if thou forsake him , he will cast thee off for ever . It was a very serious speech of Azariah to Asa , and to all Judah and Benjamin , 2 Chron. 15. 2 , The Lord is with you , while you be with him ; and if you seek him , he will be found of you : but if you forsake him , he will forsake you . Quest. But what shall we do to seek him ? Ans. If you will seek , you must forsake sin , and flee youthful lusts , 2 Tim. 2. 22. 1. Especially take heed of lying , that 's the Devils chain , by which he holds poor Children from Christ ; Lies are the refuge of guilt ▪ and folly , where the inconsiderate youth hides himself from man , and is kept from God ; as Adam , when he knew he was naked , Gen. 3. 7 , sewed Fig-leaves together ; a poor shift to hide his nakedness ! so the sons of Adam , when they become guilty , make Lies their covert ; and instead of seeking , fly further from God , and bring a double guilt and punishment upon their heads . 2. Beware of Pride ; the wanton youth is like the wild Asses Colt , or as Jer. 2. 23 , 24 , The swift Dromedary traversing her ways , or a wild Ass used to the wilderness , that snuffeth up the wind at her pleasure . The souls not seeking God , is charged upon his Pride , Psal. 10. 4 , The wicked through the pride of his countenance ( his looks testifie his pride ) will not seek after God , God is not in all his thoughts . 3. Be not of a stubborn or disobedient spirit to the counsels of Parents and Teachers ; but hearken to their instruction . It is the most sad and certain presage of the ruine of your souls , if you refuse the serious and early advice of your natural and spiritual Fathers . That 's a dreadful saying , 1 Sam. 2. 25 , concerning Eli's Sons , They hearkened not unto the voice of their Father , because the Lord would slay them . 2. Go read the Scriptures ; the Eunuch found Christ there , and Augustine found him there while he was reading Rom. 13. 13. Go , ask your Teachers , and they will direct you in the way ; go hence into your corners , and weep , and pray , and God will come to you ; and when you hear the word Preacht , mind what is spoken to you ; it is God that speaketh , whom you should seek . 4. Consider , If you will seek the Lord early , you will lay the foundation of your own peace and comfort , living and dying ; O how may you prevent the sighs , the groans , the repentings , the heart-akings that have fill'd up our days , for want of an early seeking after God : What a comfort was this to our dying Friend , as also to her surviving Friends and Relations , That She did , and could truly say , that she began to know God betimes , and her great preparation-work for death ( to use her own words ) was not now to do : And as that was your comfort then , so let it be your Copy now . What a great advantage was that to David , Psal. 71. 17 , 18 , That when he was old , he could plead an old acquaintance with God ? O Lord , thou hast taught me from my youth . Now also when I am old , and gray-headed ( O God ) forsake me not . Two things more I would briefly shew you . 1. What will be the difference between them that made it their business early to seek the Lord , and them that sought him not , or sought him too late ; and that with reference to eternity , in a dying hour ? 2. Whence that difference doth arise ? 1. What will be the difference betwixt Saints and Sinners , with respect to death at last ? 1. The wicked and ungodly sinner , that would seek the world , his own pleasure and sinful lusts ; When he comes to dye , Conscience rings a dreadful peal , and makes him cry out in the bitterness of his soul , Alas ! Friend , I must dye , Animula , vagula , blandula , quos nunc ad ibis locos ? Poor flitting , dear departing soul , whither art thou going ? Christ is an enemy , God is a stranger , I have no friend to save me , I must be damn'd , I am undone , I am undone for ever . But the dying Saint , when he hath the sentence of death in him , hath the hopes of life before him ; I must dye ( says he ) O welcom Death , I am now going to enjoy him whom I have loved ; to possess him whom I have sought ( as this precious Saint said to me a little before her death , I know whom I have trusted ) I am my Beloveds , and my Beloved is mine , says the Believer , Now shall I ever be with the Lord. 2. The careless sinner that would not seek the Lord , when he comes to dye , bids a doleful adieu to all his comforts ; farwel Friends , Relations , pleasures and delights , for ever , I shall never see a good day more . But he that sought the Lord while he liv'd , when he comes to dye , says , Behold , I dye , now farwel troubles , temptations , sin , and sorrow for ever ; I am lanching forth into a glorious eternity , I shall never see a sad day more . 3. The wilful sinner , when he is about to dye , ( after all the counsels he hath slighted , and now time shall be no more ) cries out with horrour , I have for ever lost my opportunities of seeking God , it is now too late , I am left to perpetual howlings . But the gracious Soul , who hath sought , and found God in seeking , when he is about to dye , looks back with delight upon all the Ordinances , wherein he hath many times met with Christ , and found God nigh to his soul , and says , I am going where I shall need Ordinances no more , but God shall be all in all ; I am going to mine eternal rest , to an everlasting Sabbath-keeping in Heaven . 2. Whence doth that difference arise ? From the wisdom of the one , and foolish inadvertency , or rather obstinacy of the other ; one knew his season , and did the things that did belong to his peace ; the other had his season , but knew it not , and now his misery is great upon him ; one sought after Christ , that he might have an interest in him , and make God his friend ; the other refused Christ , and now God is his enemy , and so death is to him the King of terrors : But the believing soul can ( to allude to that in Isa. 11. 8 , ) play upon the hole of the Asp , and put his hand on the Cockatrice Den ; and when the pains of an irksom disease are upon him , and pangs of death before him , he says , all these rackings and grievous aches , be but like the ratling of the Charriot-wheels that Joseph sent to fetch his Father and his Brethren to him ; and all his wearisom waking nights , be to him as the valley of Achor , or door of Hope . 1. Because he knows death is no death to him , but a passage unto a glorious life with God , whom 〈◊〉 hath sought and serv'd all his days he is but going unto his Beloved the Lord Jesus , who is gone 〈◊〉 way before him . 2. Because he looks on the Grave not as his Prison , but a bed of Spices ; or rather the Saints Tyring-Room , where they throw off mortality , to put on immortality ; and lay aside corruption , to put on incorruption . I thought here to have spoken a word to the nearest Friends and Relations of this deceased Saint , to let them see how little cause they have to mourn and to afflict their souls ; but the Lord , who knows how to speak comfort infinitely better , hath been with their hearts . Only let not the Husband grieve , and say , Ah! what a dear Wife have I lost ! nor the Children say , what a dear Mother have we lost ! But rather , 1. Consider , What she hath found ; She hath found that , which ●he hath been seeking all her days ; ●he hath found that God , that Christ , that Heaven , that Bosom , and those embraces that she waited and long'd for . 3. Consider , You will never be happy till you be where she is gone before you . 3. Consider , It is but a very little while and you shall see her again ; as Augustine comforted his Italica concerning her dead Husband ; and let you , and I , and all of us mind our work , and be upon our march towards Heaven , taking our encouragement from the Text , where the Lords makes a proclamation of Grace , I love them that love me ; and those that seek me early , shall find me . FINIS . POSTCRIPT . NOW though the Husband of our Deceased Friend has been somewhat averse from publishing any thing of her own ; yet being at last prevail'd upon , I shall commend to the Reader some particular Experiences of the Lords early dealing with her soul , as I have found them written by her own hand . First , I find this Position laid down by her in her own Book , viz. That very many Scriptures do imply a possibility , that a believer may know that he is elected of God , and that his election is of free grace through our Lord Jesus Christ unto holiness , which shall end in glory , Phil. 2. 12 , 13. 2 Cor. 13. 5. 2 Pet. 1. 10. with very many more , which I shall forbear to mention . On which ground she proceeds to take a particular account of her own spiritual estate , as follows . IT hath been much upon my thoughts to write some of those Scriptural Experiences which I have found and received great comfort in from the Word of God ; being , as I judg , brought home to my soul , by the Spirit : And being now past the Fortieth year of my age , not knowing how soon the Lord may call , having always had a desire to be on my watch , that I may be found ready and willing when ever my Lords time is ( This Mercy I have been begging many years ) . I can truly say , for some Months past I have had no rest in my spirit till I began to write these things ; and after fasting and prayer by my self , while in doubt what to do , fearing the falsness of my own heart , I was encouraged by a Sermon that I heard on these words in Psal. 77. 1● , I will remember the works of the Lord ; surely I will remember thy wonders of old . Where was much pressed the duty of Christians , To relate what God had done for them . And out of the longing desire I have for the good of you my dear Little ones , that you may value the precious Word of God wherein your Mother hath found so much comfort ; you two , that is , SA . and MA. are the only remnant that God hath spared ( and blessed be God that hath left us as to this day a Berry or two ) : You are the children of many prayers ; the Lord grant you may be blessed with all spiritual blessings in Christ Jesus ; and make you serviceable while you live , and fit you for an inheritance among the Saints in light . In order to that , I beg you in the name and fear of God , that you highly prize the Word of God , and every Ordinance of Jesus Christ appointed in his Word : I would say with David , Come my Children , hearken unto me , and I will tell you what he hath done for my soul , Psal. 34. 11. Psal. 66. 16. I have found the Word read and preached , yea many a Scripture that I could not remember I read or heard preached on ; yet it hath pleased my gracious God to send many a word to relieve and comfort my soul : his word hath been to me a convincing word , a reproving , an instructing , and a very comforting word , and that my soul knoweth by great experience . I intend , if the Lord permit , and will send his Spirit to bring things to my remembrance ( without that I can do nothing ) to set down the kindness of the Lord from my Childhood , that was pleased to begin with me be-times . O the depth of the riches both of the wisdom and knowledg of God , &c. Rom. 11. 33 , 34 , 35 , 36. I can remember , while a Girl at school , about the age of nine or ten , I took great delight in reading the stories in the Scripture , which did much affect me . Afterward I was more taken with the New Testament , that did reveal more of Christ to me . Then I began to pray as I was able . I do not remember , that I ever did make use of any written or printed form . The first sin that I remember troubled me , was telling my Father a lye ; and it had this aggravation with it , that he told me , If I would tell him how it was , he would believe me rather than my Brothers and Sisters ; and out of fear of them , I said as they did ; but with a very trembling heart , which much troubled me some years after this , when I begun to hearken to the word Preached , where I heard that sin set out . I was much affected , and mourned much under the sense of sin ; seeing a burden in it , I desired to look after a remedy . The first Minister that I remember , I hearkned to , was Mr. H. of Kensington , where my Father was , in the summer . I did then begin to understand my state by nature , how under the wrath and curse of God. Then I began to see my need of , and did desire after Jesus Christ , being , as I thought then , willing to take him on his own terms . Jesus Christ was then , as I thought , precious to me ; and being willing to understand my own case and condition , it pleased the Lord to open my heart , to hearken diligently to the word Preached , wherein I found much comfort , which ingaged my heart unto the Lord , and made me unwilling to neglect any duty which he commanded , or to commit any sin which the Lord forbids . This I well remember to be the frame of my spirit near thirty years ago . Hearing much , that it was the end of life to glorfie God , it made the earnest breathings of my soul to be this ; Oh , but how shall I glorifie God! After this , by a Providence I heard Mr. M. at Westminster , my Father being there for some months ; he was on that Scripture , 2 Chron. 15. 17. Nevertheless the heart of Asa was perfect all his days . I took great delight to hear him , being often angry he had done so soon . My soul was much refreshed by the signs and marks he gave of a perfect heart . I did usually go from hearing , into my Chamber , and beg earnestly of God for a perfect heart , in which as I thought , I saw more of value , than in any injoyments whatever ; it was what did concern my spiritual estate . I begun to be much troubled about , how such a poor sinful creature that was by natnre under the wrath and curse of God , should escape this . I did believe as I had been taught , it was by a Redeemer ; I did also believe that there was no name given under Heaven , by which I must be saved , but the Lord Christ Jesus . I did also much hearken to the tenders of Christ in the Gospel , and how he invited sinners to himself , and that he offered himself freely : this gave me encouragement . But as I had read and heard it was a strait gate , and a narrow way , few that find it : this made me very careful , lest I should be deceived . And here came in the great question , But how shall I know that God in Christ will accept me ? For many are called , but few chosen ; God hath mercy on whom he will , and it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . This made me very diligent to hearken to marks and signs of grace . The first that I remember troubled me , was this ; understanding it was the common lot of all Gods People , through many afflictions to enter into heaven : This did much trouble me at that time , and I was apt to think I should be able to bear any thing that God would lay on me , so it might evidence to me the love of God to my soul : but fool that I was ! I judged too soon ; for when it pleased the All-wise God to try me , I quickly saw that my strength was but small , by my fainting so much as I did in a day of adversity , which by many sad experiences I can shew , how unable to bear any thing when tryed . However then I thought I could bear any thing from with out , so all might be well within . After this , by a Providence , I came to hear Mr. V. at St. Olaves ; the first Sermon that I heard him , was on these words , And all the things thou canst desire , are not to be compared unto her , Prov. 3. 15. Wherein was set out the value of Jesus Christ above all that the world afforded , which very much wrought on my heart , with great longing after this Christ ; but still came this question , How shall you know your interest ? However , it pleased God so to bless his Ministry to me , that usually I found my doubts so resolved , and my heart so opened , that I went away with great joy and comfort ; but for all this I was perplexed with dreadful thoughts ; after I had such peace and joy , then Satan begun to work indeed : I , but is there such a God , and such a Christ to be believed in ? How to answer this temptation , I was at a great loss , and would tell none what did ail me ; I mourned much under it , and thought , I questioned whether there was a God or no ; yet then I did not neglect praying , and did as it were pour out my soul daily unto God for victory , that he would not give me up to an unbelieving heart , and of his free-grace ( who knew my soul in adversity ) by his word to send me relief . Going to hear on a Lecture-day , he then Preached on these words , Hos. 2. 7. I will go and return to my first husband , for then was it better with me than now . It pleased God so to order it , that he gave great caution against such thoughts , saying , Take heed , poor soul , when the Devil casteth in such thoughts : Is there a God , or a Christ ? Take heed , for then Satan will have you in his snare . This , with many other things was set home on my heart ; then he did convince me , by appealing to the Saints experience , Is it not better to entertain good thoughts of God , and of Christ ? was it not better with you then , than now ? The Lord gave me so to close in with the truth of that word , that I had great joy and peace through believing , and went home full of comfort , that God had so met me with a word . By that means it pleased the Lord to give check to those unbelieving thoughts that so overcame me . And yet to this day , I have great cause to mourn , for that unbelief I find in my heart , notwithstanding all the experiences that God hath given me ; that Scripture doth often reprove me , Heb. 3. 12. Take heed , lest there be in any of you an evil heart of unbelief , in departing from the living God. After this I kept waiting at the posts of Wisdoms gate , that I might understand the state of my soul , which was the one thing necessary that I desired to look after ; and finding by the word Preached , that the usual way and method of God , was to strike the soul down , as he did them in the second of the Acts , and the Jaylor , and the like ; this did raise in me great doubts what to think of my self , because I could not find in my self such convictions of , and humiliation for sin , as was pressed ; and as to Original sin , it did not seem much to affect me ; this did bring me into great fears : However , I took that way I had found comfort in , which was by prayer to the Lord , to bless his word to me . Mr. V. was then on this Text , Ephes. 2. 8. By grace are ye saved through faith , and that not of your selves , it is the gift of God. To this I diligently hearken'd , and received great support , for all my objections seemed to be answered ; yet for all this I did as it were refuse to be comforted : he being on signs of grace , closed the Text with these two marks : 1. A souls going on in a way of duty , was a very hopeful sign . 2. But the Spirit of God was the only infallible witness : the spirit it self beareth witness with our spirit , that we are the Children of God. The first did comfort me , the second did very much trouble me ; for I could not understand the meaning of the spirits witness , which fearing lest I should be deceived in a matter of so great a concern , made me give all diligence in reading and hearing , that my doubts might be resolved ; but as yet no rest in my spirit : and the more increased , being the time to go into the Country , where usually our family was ; this added much to my grief to be taken off from hearing Mr. V. I began to look more into the Scriptures , and to pick up whatever did come suddenly into my mind ; and it pleased God to cast in many that seemed to comfort me , which I wrote down in that year . But then came this question , These are marks and signs that belong to such and such Saints in Scripture : But what is this to thee ? These thoughts much cast me down ; what to do I knew not , but kept still praying and waiting on God , and I found speedy relief , when I least thought of it . My Father being at Hammersmith , I went constantly to hear there , and that Summer several City-Ministers did supply the place ; and among the rest , I heard Mr. G. on these words , Lord , to whom shall we go ? thou hast the words of eternal life , Joh. 6. 68. As I remember , this was his Observation , That soul that had once given up it self to , could never bear a going off from Jesus Christ. His arguing thus with a doubting soul ; Try thy self ; cannot you bear a leaving of God ? then doubt not that he will leave you : would you know whether God loves you ? consider , do you love God ? for you could not love him , unless he loved you first . By these and several arguments , the Lord was pleased so to set it home on my heart ; I may well forget the words , my heart being so full of peace and joy through believing , 1 Pet. 1. that I cannot express it , being as I judg , better felt than exprest ; it did seem at that time to me , as if I had tasted of that joy unspeakable and full of glory . I know not what to make of it , except it were a sealing unto the day of redemption . I thought then my joy being so great , I could willingly have gone out of the body , to have been with the Lord. I remember I went home and fell on my knees , admiring the freeness of grace to such a worm as I ; crying out with the Apostle , O the depth ! The sense of free-grace and rich mercy did much overcome me ; the which , I hope , I shall admire to all eternity : O the goodness of God! when I had again and again refused to be comforted , yet he waited to be gracious to me ! This I write and speak , that God the Father , and God the Son , and God the Holy Ghost may have the glory of their own work . When under my doubts and fears , I seldom went to hear , but the word did seem to speak unto me ; and several Scriptures came suddenly to my mind , that did reprove , and quiet , and comfort me , such as these , Why art thou cast down , O my soul ? and why art thou disquieted within me ? hope in God , for I shall yet praise him . This hath been made good unto me ; and that in the Psalm ; In the multitude of my thoughts within me , thy comforts delight my soul ; and that it is good for me to draw near to God , Psal. 73. 28. And that a day in thy courts is better than a thousand , Psal. 84. 10. And I can truly say as David did , I had rather be a door-keeper in the house of my God , than to dwell in tents of wickedness . Experienced I have that of Job , I have esteemed thy word more than my necessary food , Job 23. 12. I have had great support from that Scripture , All that the Father giveth me , shall come to me ; and him that cometh to me , I will in no wise cast out , Joh. 6. 37. I have often thought of that Scripture with joy , Lord , how is it that thou wilt manifest thy self unto me , and not unto the world ? for who maketh thee differ from another ? and what hast thou that thou didst not receive ? I have again and again in these words , and many more , admired freeness of grace towards such a poor doubting soul as I was ; I doubt not , but he which hath begun , will finish his own work on Sarah Lye. Amen , Amen . Thus far I have written a relation of the first 20 years of my age , what was the great thing that most troubled me ; it was , That I might have assurance of the love of God , and a well-grounded hope of an interest in Christ ; that what the Lord Jesus had done and suffered , might be applied unto me ; and having hopes through grace , and rejoycing much in hopes of the glory of God , which hope maketh not ashamed . After this I began to have great tryals , as to the loss of my relations ; my Parents ; that were very dear to me , both dying within four Months ; this with many more troubles much cast me down ; yet to observe the Providences of God to me , and how by his word he sent me relieving experiences , should I set it down in order , would swell to a great Volume . Only thus much I may speak to the praise of God , that when Father and Mother forsook , God took me into his care , and hath graciously provided for me , and hath given me an Agurs portion , which I beg'd of the Lord when but a Girl : I can truly say , All the ways of the Lord are , and have been to me mercy and truth : For this God I have chosen to be my God , for ever and ever ; and I doubt not , but he will be my guide even unto death . And now , my dear Child , or Children , that shall read of this way and method that the Lord did use in bringing me off from all things to himself , take heed , pray , take heed you do not limit the holy One of Israel ; nor tye up God to this , or any way of working ; the Lord worketh all things after the counsel of his own will : but we are commanded to search our hearts , and try our ways , and to examine our selves , and to give all diligence to make our calling and election sure . Look that the work of conversion be wrought , and leave time and way to the All-wise God , that governs the world , and orders all things , to whom be glory for ever and ever , Amen , and Amen . All that I have written in these few sheets , is not out of any book but that of my own conscience ; no assister , but the spirit ; and to no end , but that God in all things may have glory , for I will not dare to speak of any of those things which Christ hath not wrought in me . FINIS . Books sold by Tho. Parkhurst at the Bible and Three Crowns in Cheapside . ONe Hundred select Sermons , upon several occasions , by Tho. Horton , D. D. Sermons on the whole Epistle of Saint Paul to the Collossians , by Mr. J. Daille , translated into English by F. S. with Dr. Tho. Goodwin's , and Dr. John Owens Epistles Recommendatory . An Exposition of Christs Temptation on Matth. 4. and Peters Sermon to Cornelius ; and circumspect walking . By Dr. Tho. Taylor . A Practical Exposition on the third Chapter of the first Epistle of Saint Paul to the Corinthians , with the Godly mans choice , on Psalm 4. v. 6 , 7 , 8. by Anthony Burgess . Forty six Sermons upon the whole eighth Chapter of the Epistle of the Apostle Paul to the Romans . Both by Tho. Horton , D. D. late Minister of Saint Hellens . An Analytical Exposition of Genesis , and of twenty three Chapters of Exodus , by George Hughes , D. D. Books 4to . The Door of Salvation opened by the Key of Regeneration , by George Swinrock , M. A. A Discourse of Actual Providence , by John Collings , D. D. An Exposition of the Five first Chapters of the Revelation of St. John , by Charles Phelpes . An Antidote against Quakerism , by Step. Scandret . An Exposition on the five first Chapters of Ezekiel , with useful observations thereupon , by William Greenhil . The Gospel-Covenant opened , by Pet. Bulkley . Gods holy Mind touching matters Moral , which he uttered in ten Commandments : Also , an Exposition on the Lords Prayer , by Edward Eston , B. D. The Fiery-Jesuit , or an Historical Collection of the rise , encrease , doctrines and deeds of the Jesuits , exposed to view for the sake of London . Horologiographia optica ; Dyalling , universal and particular , speculative and practical ; together with a description of the Court of Arts , by a new Method , by Sylvanus Morgan . The Practical Divinity of the Papists discovered to be destructive to true Religion , and mens souls , by J. Clarkson . The Creatures goodness as they came out of Gods hand , and the good-mans mercy to the bruit-creatures , in two Sermons , by Tho. Hodges , B. D. Certain considerations tending to promote Peace and Unity amongst Protestants . Mediocria , or the most plain and natural apprehensions which the Scripture offers , concerning the great Doctrines of the Christian Religion : of Election , Redemption , the Covenant , the Law and Gospel , and Perfection . The vanity of man in his best estate , in a discourse on Psal. 39. 5. at the Funeral of the Lady Susanna Keate , by Richard Kidder , M. A. The Morning-Lectures against Popery , or the principal Errors of the Church of Rome detected and confuted in a Morning-Lecture ▪ preached by several Ministers of the Gospel in or near London . Four useful discourses : ( 1 ) The art of improving a full and prosperous condition for the glory of God ; being an appendix to the art of Contentment in three Sermons on Phil. 4. 12. ( 2 ) Christian submission , on 1 Sam. 3. 18. ( 3 ) Christ a Christians life and death is gain , on Phil. 1. 21. ( 4 ) The Gospel of peace sent to the sons of peace , in six Sermons , on Luk. 10. 5 , 6. by Jeremiah Burroughs . Dr. Wilds Letter of Thanks and Poems . A new Copy-book of all sorts of useful hands . The Saints priviledg by dying , by Mr. Scot. The Vertuous Daughter , a Funeral Sermon , by Mr. Brian . The Miracle of Miracles , or Christ in our Nature : by Dr. Rich. Sibbs . 
A48732	----	A sermon at the funeral of the Right Honourable the Lady Jane eldest daughter to His Grace, William, Duke of Newcastle, and wife to the Honourable Charles Cheyne, Esq, at Chelsey, Novemb. I, being All-Saints day by Adam Littleton ... Littleton, Adam, 1627-1694. 1669 Approx. 65 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A48732 Wing L2568 ESTC R21390 12406230 ocm 12406230 61397 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48732) Transcribed from: (Early English Books Online ; image set 61397) Images scanned from microfilm: (Early English books, 1641-1700 ; 767:6) A sermon at the funeral of the Right Honourable the Lady Jane eldest daughter to His Grace, William, Duke of Newcastle, and wife to the Honourable Charles Cheyne, Esq, at Chelsey, Novemb. I, being All-Saints day by Adam Littleton ... Littleton, Adam, 1627-1694. Person of quality and neighbor in Chelsey. [2], 5-56, [6] p., 2 leaves of plates : ports. Printed by John Macock, London : 1669. Added t.p. on p. [57]: An elegy on the death of ... Lady Jane Cheyne ... / by a person of quality and neighbor in Chelsey. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2004-02 TCP Assigned for keying and markup 2004-03 Aptara Keyed and coded from ProQuest page images 2004-04 Emma (Leeson) Huber Sampled and proofread 2004-04 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion CAVENDISH Duke Of NEWCASTLE . Sherlock sculp . A SERMON AT THE FUNERAL OF THE RIGHT HONOVRABLE THE Lady JANE Eldest Daughter to his GRACE WILLIAM , Duke of NEWCASTLE , AND Wife to the Honourable CHARLES CHEYNE , Esq At CHELSEY . Novemb. 1. Being All-Saints day . By Adam Littleton , Priest. LONDON , Printed by Iohn Macock , MDCLXIX . PROV . XXXI . 30. Favour is deceitful , and Beauty is vain : but a Woman that feareth the Lord , She shall be Praised . WHO King Lemuel and his Mother , mentioned in the first Verse of this Chapter , were , I shall not undertake to decide ; 'T is agreed on by most Interpreters , that by Lemuel is intended Solomon , who , as Grotius observes , was Octanominis , had eight several Names given him in Scripture , and by his Mother consequently is meant Bathsheba , ( thought the same Grotius intimate too , it might be Hezekiah himself , who order'd the Collection of these Proverbs , and his Mother Abijah the Daughter of Zechariah : ) and that Lemuel was blanda matris Appellatio , a made word of Kindness to sweeten her motherly Instructions . In the Chapter , that we may come orderly to the Text , there are two main Parts to be observed . I. The Queen Mothers Lesson to the young Prince her Son , in the Nine first Verses . II. The Character of a good Woman , from the 10. verse to the end . Which if it be but the continuation of the Mother's Lecture , is then a Direction to him how to chuse a Wife : but if we take it for a Composure of Solomon's , then 't will be a dutiful Return of the Son to his Mother's Instructions , in a large Commendation of her Wisdom and Care ; wherein he sets her forth as the Pattern of her Sex , and pleats Laudum Corollam , a Garland and Imperial Wreath of Praises for his Mother's Royal Head. Be this Good Woman then , in the History , Bathsheba , or Abijah , or ( as the Popish Expositors turn it ) the Blessed Virgin ; be she , in the Allegory , the Church , or any pious Soul : it cannot be deny'd , but that even Literally it belongs , and may properly be apply'd to any Good Vertuous Woman whatsoever of the whole Sex ; who is here Commended through all the Letters of the Hebrew Christ-cross-row : This being Carmen Alphabeticum in Laudes Bonae Foeminae , an Alphabetical Poem in the Praise of a Good Woman . And though the whole of the Description be Praise ; yet we may take a distinct notice of two Particulars contained in this Poem . I. Her Properties or Vertues , reckon'd up all along to the 28. verse . II. Her Praise more Emphatically exprest in the very Close , the four last Verses . Her Vertues , to give you a brief Summary of them , are Her Conjugal Fidelity ; verse 11. Her Kindness and Constancy of Affection ; verse 12. Her Houswifery and Diligence ; v. 13. 19. Her Thrift and Menage ; verse 15 , 16. Her Industry and Assiduity ; vers . 17 , 18. Her Charity and Liberality to the Poor ; verse 20. Her Providence and Forecast ; verse 21. Her Magnificence in her Furniture and Apparel ; verse 22. Her Reputation in Publick ; V. 23. 25. Her Traffick and Credit abroad ; in Selling , v. 24. in Buying , v. 16. and in both , v. 14. Her Discretion and Obligingness in her Discourse ; v. 26. Her Care of Home , and good Government of her Family ; v. 27. Her Praise to these many Vertues is threefold . 1. At Home , by her Husband and Children ; who do not speak out of Flattery , but as having been constant Witnesses of her Vertuous Carriage , ver . 28. commending her in this form of words , ver . 29. Many Daughters have done Vertuously , but Thou excellest them all . 2. Pro Rostris , solemnly out of the Pulpit , in the words of the Text : for so She shall be praised , implies a solemn Commemoration of her Vertues , and an Encomiastick Harangue upon her Person . 3. For an everlasting Memorial of her , throughout the whole Country , where she lived : common Fame shall do her that right ; in the last Verse , Her own Works shall praise her in the Gates : to wit , among the Elders of the Land , as 't is ver . 23. among the Nobles and Rulers of the Kingdom ; Persons of the highest Place and greatest Quality . Our present business is that Part of her Praise , which is to be perform'd in this place : whereto , as I have always accounted it no mean Advantage of my life to have been known to a Person of so eminent a Worth and Goodness ; so I find my self somewhat enabled by that personal Knowledge for a fair discharge of the Duty of this Hour , without being much beholden either to publick Report , or private Information : though the Whole almost , of what I have to say , will be That too , which All , that hear me , will readily back with their Testimony . To come to the business then ; the Vertuous Woman's Commendation here is expressed , I. Negatively , or , if you will , Comparatively . Favour is deceitful , and Beauty is vain . II. Positively : But a Woman that feareth the Lord , She shall be Praised . As if he had said , Favour and Beauty are Idle , Insignificant , sorry , mean , toyish Things , that deserve not serious Commendation , at least are not fit to come in Competition with Vertue and Discretion and Piety , which are the truly Laudable Qualities , and make the only durable lasting Foundation , to erect a Monument of Praise upon . 'T is indeed the Humour and Custom of wanton loose Wits , to Court the Beautiful , to Commend the Fair , and the Gay ones in their Sonnets ; and to make Elogies upon them , while they are Living , and Elegies when Dead : but alas ! Those are poor Subjects in comparison of the Good and Vertuous ; and when those Poets Laurels and their Mistresses Praises too shall be blasted by Truth , and withered by Time , the Woman that fears the Lord , the Pious Lady , the Vertuous Matron shall be Praised on still , and her Memory ever continue fresh and green . We shall , to clear our way for the proving Vertue the alone Praise-worthy thing , shew the Deceit & Vanity of those other two Candidates for Praise . Favour and Beauty . Favour , in the Original , Grace , that is , the gracefulness of Habit , Gesture , Gate , Discourse , and the Attractives of a hansom Carriage , so as to gain Beholders Love ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint , the Complaisances of Conversation , which do readily procure peoples Favour and good Opnion . Ag in , Beauty in the Symmetry and Proportion of Parts , in the Feature and Complexion ; That which strikes the Eye and affects the Heart . And yet both these deceitful and vain ; for these Reasons . 1. As Frail and Subject to Decay , whether in their own Nature , ( or which is all one as to the Praise and Esteem of them ) in the Opinions of Men. The Fairest Face is as brittle , as the Glass it views it self in , and is at best thus but a Miroir of Beauty , and when broken with Age or marr'd by Disease , becomes a Looking-glass of Mortality . The distinction betwixt Beauty and Deformity is quite lost in the Grave , and many times before they come there . Besides , These are things , that owe their Estimate to the Opinion of men , and not to any Intrinsick Value ; which is therefore as mutable and uncertain as Opinion , which 't is built upon . And this crys up one thing to day , another to morrow . Thamar , after Amnons wicked satisfaction , was as Unpleasing in his eyes , as she was Fair before . Nay , the Text says , that the Hatred , wherewith he hated her , was greater than the love , wherewith he had loved her . And it appears so by his usage of her ; for a Friend was imploy'd to bring her in , but a Servant serv'd to turn her out , and bolt the door after her . 2. As things that may be Counterfeited and put on . These are many times but ascititious Ornaments : when Art is taught to supply the defects , and to repair the decays of Nature . Nor is Beauty alone thus false , when some through a Fantastick Pride or some worse Distemper , walk as if they were their own Sepulcres , Painted ; but Favour or Grace it self may be abus'd to meretricious ends ; whilest in a demure Aspect , and a graceful Behaviour , it may be difficult to distinguish betwixt a Courtesan , and a Matron , betwixt the strange woman and the woman that fears the Lord. 3. As they prove too frequently Occasions of Evil , and Incentives to Lust. This is indeed Fallax Gratia , a deceitful Favour , which leads into Temptation , and a vain Beauty which insnares and betrays the Soul. Thus some of the Fathers tell us , the Angels themselves were surpriz'd with the Beauty of the daughters of men ; from whom came the Impious race of Giants . Some Holy persons have upon this consideration been remarkably Severe to themselves , mischieving their Bodies to secure their Souls , and preferring a Voluntary Deformity before an Involuntary Temptingness . Matthew of Westminster tells us , that in the year of Christ 870. when the Danes were got into this Island , St. Ebbe with all her Nuns of Colingham did all by one consent cut off their noses and upper lips , to discourage wicked Attempts , and to preserve their Chastity : which disappointment so inrag'd the Danes , that , turning their Lust into Cruelty , they burnt them all alive together with their Abbey . And Vincentius Bellovacensis tells us of another English Nun , who being for her lovely Eyes coveted of one of the King Richards , and by him demanded of the Convent , got both her Eyes pluck'd out , and sent them to him , as a Present , in a Dish ; with this Complement , that her Eyes were at the King's service , but her Heart was to be only Christ's . This was very close to the Letter ; If thine Eye offend thee , pull it out . O dangerous Beauty , which dost so hazard Vertue , when 't is in thy company ! O unfortunate Vertue , that art thus fain to wound and mangle thy self , that thou may'st be kept Intire ! However , notwithstanding this deceitfulness and vanity , Those Advantages of good Carriage and a Courteous Behaviour , of Beauty , and a graceful Aspect , are not absolutely to be condemn'd , or to be at all disparaged by us , where God gives them ; they being Blessings , as they come from his Hand . And Vertue and Piety it self doth by this means oftentimes meet with a fair Respect , and a kindly Welcom in the World ; a good Face and an ingenuous Address being a kind of potent Recommendation even to Strangers , who will be ready to think the Face a good Index of the Mind ; and a fair compos'd Body a suitable lodging for a Beauteous Soul. So I know not how , Vertue having Favour and Beauty for its Attendants and Maids of Honour , appears more Serene , and yet no less Majestick ; and does more plausibly insinuate its Aw and Veneration into peoples minds . Nor is our Vertuous Woman here wanting in these Imbellishments , which may be requisite either to her Sex or State ; but is like the Merchants Ships , to which she is compar'd in the 14th ver . even in this Sense , that she is not without her Tackle and Ornaments . We find in the 22d ver . that her Cloathing is Silk and Purple : she goes in good Habit , in a rich and fashionable Garb , and ver . 26. that she openeth her Mouth with Wisdom ; and in her Tongue is the law of Kindness : she charms all she Converses with , and wins them with her Discourse . But then she prizes these Advantages under these three Conditions . 1. Not so as ambitiously to seek them , or fondly to Vaunt them . She would not borrow a Complexion from her Boxes ; but , what S t Nazianzen says of his Sister Gorgonia in her Funeral Oration , likes that Red best , which she owes to a blushing Modesty , and that White or Pale , which comes by a severe Abstinenee . 2. Not so as to be Proud of them , or to Rely upon them as solid goods . Beauty is a thing but skin-deep , and at best is but a Set-off , no real Substance . Piety is her alone Confidence , and Vertue design'd for the Pillar of her Praise ; whereon her fair Name shall be ingrav'd in legible Characters to succeeding Generations . 3. Not so as to Mis-imploy them , but to Guide them with Vertue and Discretion . She likes a Chearful , but would not have it a tempting Look . She composes her self all over exactly to Innocence , and then makes that very Innocence all over Complaisant : and above all things takes care , that Beauty may not be her Crime , and that the Fair Vessel , her Soul is Imbarked in , may not want a good Pilot , a Vertuous Mind to Govern it . And this for the Negative or Comparative Part , that Favour and Beauty are not of themselves Things commendable in Women , any further then they are accompanied and manag'd by Discretion and Vertue . We come now to the Position , which is that a Woman , which feareth the Lord , she shall be Prais'd . In which Proposition we have , 1. The Subject ; a Woman , with her Qualification ; that fears the Lord. 2. The Predicate ; She shall be Praised . WOMAN , in the primitive design of Nature , God's Master-piece , being the last work of Creation , and made with a great deal of Deliberation and Solemnity . For to look upon her as a Supernumerary Creature , and one brought into the world by the By , besides the Creator's first Intention , upon second Thoughts ( though Those too amongst us Men , with whose methods it pleases God out of condescension to comply , pass for the Wisest ) is to lay a foul Imputation upon Divine Wisdom , as if it had been at a stand , and were to seek . Wherefore , as we use to argue , that All things were made for the use and service of Man ; because He was made Last of all : I do not see , if that Argument be good , why the same Consequence should not be of like force here too , that Man himself was made for the service and affectionate Care of the Woman , who was fram'd not only after him , but out of him too , the more to Ingage his tenderest , and dearest Respects . Certainly this manner of Production doth plainly evince the Equality of the Woman's Merits and Rights with Man ; she being a noble Cyon transplanted from his Stock , and by the Mystery of Marriage Implanted into him again , and made One with him . She is then Equally at least partaker with him of all the Advantages , which appertain to Humane Nature , and alike Capable of those Improvements , which by the Efforts of Reason and the Methods of Education and the Instincts of the Blessed Spirit are to be made upon it , and no less fitted in her natural Ingeny for all kind of Studies and Imployments : though Custom , like a Salique Law , hath excluded them from Publick Offices and Professions ; and confin'd them mostly to the narrow Territories of Home . Our Vertuous Woman here , besides her Oeconomical Government ( wherein her Husband's cares are not concern'd ) plays the Purchaser and the Merchant , ver . 16. and 24. though too , whilst her Husband is sitting in the gates among the Elders of the Land , ver . 23. her hands are holding the distaff at home , ver . 19. A Learned Woman of Vtrecht , has in a Printed Discourse fairly in this behalf vindicated the Reputation of her Sex. Nor are there wanting Illustrious Examples of Those , who for Atchievments in Arms and Attainments of Arts have not come short of the Bravest Men ; and lest behind them signal proofs , that their Minerva can upon occasion , as well weild the Sword , and manage the Pen , as lay her hands to the Spindle . One Instance out of our own History will be sufficient ; Elizabeth of Happy Memory , who 44 years together sway'd the Scepter of this Realm , with as much Repute as ever any of her Predecessors did , and through all her Reign shew'd at once the Spirit and Resolution of her Father , and the Policy and Wisdom of her Grand-father , without their Vices . Hence it was , that all Arts and Sciences , all Vertues and Graces , both Divine and Moral , are represented in the shape and Habit of Women . Nor is there any reason for fancying Angels themselves more of Our Sex then of the Other ; since amongst them there 's no such Distinction , but they may be as well imagin'd Female , as Male. Above all , for Piety and Devotion , which is the Top-perfection of our Nature , and makes it most like Angelical , as the Capacity of Women is as large , so their Inclinations are generally more vigorous ; the natural Biass and Tendency of their Spirits lying that way , and their softer Temper more kindly receiving the supernatural Impressions of God's Spirit . This is That , if any thing , which gives their Sex the Preeminence above us Men , and gains them just advantages of Praise ; that , whereas Those , who have only a hansom Shape and good Features to command them , are Ador'd and Idoliz'd by persons of slight Apprehensions and ungovern'd Passions ; Pious and Vertuous Women command the Veneration of the most Judicious , and are deservedly Admired by Holy Men and Angels . Hereupon S t Ierom , though no Friend to a Married life , yet seem'd to pride himself in his Acquaintance with Vertuous Women , and made so many Addresses to Religious Ladies , that those very Epistles and Missives of His , which wear Female Names , would make a competent Volume of themselves . And our Blessed Lord himself has in his History honour'd Them with a frequent mention , as his ordinary Associates and constant Attendants . Thus the Woman who feareth the Lord shall be praised . That 's the Qualification ; She that feareth the Lord : for that is the right Vertuous Woman , in the 10. ver . whose price is far above Rubies . But there we have an Objection , which I must first take out of the way : Where shall we meet with such an One ? Who can find a Vertuous Woman ? I can speak it with as much Truth , as I must speak it with Sorrow , we have lost One ; for by all the Description , if there be such an One to be found , This was She. But this Question does not import an Impossibility , but only the Difficulty of finding her . He had in vain taken all this pains to describe her so at large , if there be no such Person to be found . There are sure such Women ; more perhaps then Men , as Men are now , deserve there should be ; and as they are extraordinary Blessings , so they that Fear God shall meet with them . 'T is shrewdly Observ'd by one , that the reason of their Paucity proceeds from us Men. Men being generally so Evil , as they are , make Women generally not so good , as they would be . For at that time of the World , when Men priz'd Vertue , and made that the Standard of their Affection and the Sole Object of their Choice ; when Discretion and Goodness were lookt on as the Taking things , and Piety alone , was accounted a sufficient Portion ; then in that Golden Age , the great Emulation of that Sex was , who should weigh most in real Deserts , and come best Dowried with those desirable Qualities , when Wives were to be bid for , and purchased at considerable Rates . But now since the Scales have been turn'd , and love has been brought into the Market , that Vertue and good Education are undervalued , and Wealth is become the Lovely Thing , and all the Shafts of mens Destres are Tipt with Gold and Silver ; or else by Some that lay their Judgments aside , and let their Fancy choose for them , Beauty is made the Mark , and so there be a fair inviting Outside , no regard had to the Inward disposition of the Mind ; 't was Consequent that Women also should grow more negligent of Vertue , and apply themselves more particularly to those Things , for which they were to be priz'd and esteem'd by Men. And yet there are still , notwithstanding this Degeneracy of Manners , such Women to be found of the Primitive Stamp ; who , though they may , in common Civility to Vulgar Error , comply in sinless Fashions and Modes , and in the Innocent Ceremonies of life ( taken up by Others peradventure , to ill Ends , in these corrupt Ages ) yet do make it their main Imploy to inrich and beautifie their Minds , and bestow most of their Time in the Culture and Adornments of their Souls . To find them out , let us Examine the Character , by which the Hue and Cry is made . She , whom we call the Vertuous Woman , goes amongst the Interpreters under several names . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Esheth Hhaïl ] say some , a Stout Valiant Woman ; so the French , une Vaillante Femme : a Virago , one fit to lead an Army ; so that , as it follows in the next verse , her Husband shall have no need of Spoil . Fear being so natural to this Sex. it looks like Miracle to meet with such an One ; and yet we read there have been whole Nations of Them : Witness the Amazonian Courage , and the valour of the Spartan Ladies . Others , strenuain & sedulam , a busie Industrious Woman , one of a stirring active Spirit . A Woman of Wealth and Riches , says Aben Ezra , which is not One of a great Portion ; for Then there was no such Custom ; but one that by Industry and good Managery got Wealth : so in the verse before the Text she is commended in the Margin of our Bibles , Many Daughters have gotten Riches , but Thou surpassest them all . A right good Vertuous Woman , so the Chaldee : one that in her Carriage and Actions shews that she has the Fear of God in Her. A Discreet Wise Woman , say Others ; or as an ancient Armenian Copy has it , one of a Sound Brain , and a good Understanding : and this falls in with the Fear of God here , which , the Wise Son and the Pious Father both tell us , is the Beginning , or , as the Hebrew word imports , the Sum Total of Wisdom . And they have a good Vnderstanding that Do thereafter . This fear of God doth not only Contract , but Dilate the Heart too , laying Restraints indeed upon the Conscience from Sin , but withal Inlarging the powers of the Soul to all kind of Duty : for 't is an Ingenuous Filial Fear , that has a very quick sense and tender Apprehension of God's Displeasure , and makes her wary of offending him , either in Doing any thing that should not be done , or Omitting ought that should . 'T is not a Fear then , that ariseth from the Weakness and Imbecillity of Female Constitution , which renders them more apt to Devotion ; but is very well consistent with that Valour and Courage , which the 70 , and other Interpreters make the great Ingredient of the Character , Imboldning us and putting us on to Do or Suffer any thing for God's sake . And we may consider it Two Ways . 1. In the Root and Principle . 2. In the Branches and Productions . In the Principle , 't is a Reverential Fear , which composes the Inner man to becoming Thoughts and awful Apprehensions of God , and obliges the Heart close to him with Silken Cords , and binds up all the Affections , that they may not run loose after Vanities , but fixes them upon Heavenly things , and suits all the Passions of Humane Nature in a fit and constant Correspondence to the Attributes of the Divine ; so as to Love him for his Goodness , Admire him for his Wisdom , Dread him in his Power , stand in Aw of his Iustice , take Delight in the remembrance of his Mercies , and at last to be swallowed up into Him in the Contemplation of his Infiniteness , in all These . In its Operations , that is , in all the Actions of Life ; for , like the Warp , it runs through the whole Web of all Her Duties ; it Tutors the Senses , and puts all the Members in Array , and orders the Outward man into an answerable Decorum to the Inward ; that her Looks , her Speech , her very Gesture and Carriage , prove innocent Expressions of honest Meanings , and a Vertuous Mind ; and all the Phaenomena and outward Appearances of Her in her Conversation are but the natural Representments of her Bright Spotless Ingenuous Soul , the fair Inmate of a rightly Disciplin'd and well Order'd Body . The Fear of God then comprehends in it all Religious Worship , both Internal and External : nor doth it consist in an hypocritical Demureness , and a distantial Pride , or supercilious Contempt of others , but in a sincere Humility to God , and Charity to Men ; when , which is the Vertuous Woman's Practice , what with Church and Closet on the one side , to which she alway pays a regular Attendance ; and her Family on the other , which she is always , what with Instruction , what with Example , looking after , She is continually Imploy'd , and divides her Time betwixt the Offices of a Chearful Devotion and the Duties of an Indearing Converse . Now certainly if there be such a Reward as Praise appointed for the Pious , if Honour hath its Temple adjoyn'd to that of Vertue ; then this Pious Vertuous Woman , here mention'd , must be reckon'd the truly Honourable Woman , and will deserve to have her Grave strow'd with Roses and Violets , and her Memory crown'd with Flowry Chaplets and Myrtle Wreaths of fragrant and lasting Praises . That 's the Next thing we have to do ; She shall be Praised . It is a Morose Humour in some , even Ministers ; that they will not give a due Commendation to the Deceased : whereby they not only offer a seeming Unkindness to the Dead , but do a real Injury to the Living , by discouraging Vertue , and depriving us of the great Instruments of Piety , good Examples ; which usually are far more effectual Methods of Instruction , then any Precepts ; These commonly urging only the Necessity of those Duties , which the Other shew the Possibility and Manner of Performing . But then 't is a most Unchristian and Uncharitable Mistake in those , that think it unlawful to Commemorate the Dead , and to Celebrate their Memories : whereas there is no one thing does so much uphold and keep up the Honour and Interest of Religion amongst the Multitude , as the due Observance of those Anniversaries , which the Church has , upon this Account , scatter'd throughout the whole course of the Year , would do : and indeed to our Neglect of this in a great Part the present Decay of Religion may rationally be Imputed . Thus in this Age of our's what Pliny saith of His , Postquàm desiimus facere laudanda , Laudari quoque ineptum putamus . Since People have left off doing things that are Praise-worthy , they look upon Praise it self as a silly thing . And possibly the Generality of Hearers themselves are not free from this Fault ; who peradventure may Fancy their Own Life Upbraided , when they hear Anothers Commended . But that the servants of God , which depart this life in his Faith and Fear , may and must be Praised , I shall endeavour to make good upon these three Grounds . 1. In common Iustice to the Deceas'd themselves . Ordinary Civility teaches us to speak well of the Dead . Nec quicquam Sanctius habet Reverentia Superstitum , quàm ut Amissos Venerabiliter Recordetur ; says Ausonius , and makes this the ground of the Parentalia , which had been ever since Numa's time . Praise , however it may become the Living , is a just Debt to the deserts of the Dead , who are now got clear out of the reach of Envy ; which , if it have any thing of the Generous in it , will scorn , Vultur-like to prey upon Carcass . Besides , Christianity lays a greater Obligation upon us ; The Communion of Saints is a Tenet of our Faith. Now as we ought not to Pray To them or For them , so we may and must Praise them . This is the least we can do in Return for those great Offices they did the Church Militant , while they were with Us , and now do , they are with God : nor have we any other probable way of Communicating with them . The Philosopher in his Morals makes it a Question , whether the Dead are any way Concern'd in what befals Them or their Posterity after their Decease ; and whether those Honours and Reproaches , which Survivers cast upon them , reach them or no ? and He concludes it after a long debate in the Affirmative : not so , he says , as to alter their State , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contribute to it . Tully , though not absolutely perswaded of an Immortal Soul , as speaking doubtfully and variously of it , yet is constant to this , that He takes a good Name and a Reputation , we leave behind us , to be a kind of Immortality . But there is more in it then so : Our Remembrance of the Saints may be a Means to Improve their Bliss , and Heighten their Rewards to all Eternity . Abraham , the Father of the Faithful , hath his Bosom thus daily Inlarg'd for New Comers . Whether the Heirs of the Kingdom are at their first Admission Instated into a full Possession of all their Glory , and kept to that Stint ; I think may be a Doubt . For if the Faculty be perfected by the Object , about which 't is Conversant ; then the Faculties of those Blessed Ones being continually Imploy'd upon an Infinite Object , must needs be Infinitely Perficible , and Capable still of being more and more Inlarg'd , and consequently of receiving still new and further Additions of Glory . Nor only so ( This is in Heaven : ) but even the Influence of that Example , they leave behind them on Earth , drawing still more and more Souls after them to God , will also add to those Improvements to the End of the World , and bring in a Revenue of Accessory Ioys . And would it not be Unjust in us then to deny them those Glorious Advantages , which our Commemoration and Imitation may and ought to give them ? 2. In a due Acknowledgment of Gods Gifts and Graces . The Praise of his Servants redounds to his Glory ; as Water rises to the same height it had in its Well-spring . The Father of Lights gives order , that Our Light , which he communicates to us , may so shine , that men may see our good Works and Glorifie Him : nor has he only annexed to our Temporal Services an Eternal weight of Glory hereafter ; but even here in this World is content we should go Shares with him , and be made Partakers of that Glory , we bring into his Infinite Stock . The Servant was justly condemn'd , that put his Master's Talent in a Napkin , and buried it under ground : nor would our Ingratitude be less Inexcusable , should we in silence bury those Gifts he has bestowed upon any his Eminent Servants , that have by his Grace well Imploy'd them , and wrap up the Memories of his Saints in the same Shrowd with their Bodies . Lastly , For the Benefit of the Living ; and that two Ways : for their Instruction , and for their Comfort . For the Instruction of all that are to come After , 't is fit the lives of those that have gone Before should be Remembred . 'T is not enough to have a Map of the Country we are Travelling to , unless we have experience'd Guids , whose Conduct and Directions we may safely follow . Our way to Heaven does not lye so ready and plain , that we cannot Miss it ; and here 't is dangerous to trust to our own Judgment , and ( which was one kind of ancient Superstition ) to resolve our selves as our Staff falls : but our surest Course will be , to observe the Track of others Footsteps , and walk in their Faith , and go on in the beaten Road of Holy Examples , for fear of being either led aside into the untrodden By-paths of Schism and Separation , or carried along in the broad High-way of Prophaneness with the mistaking Multitude . As in a Voyage by Sea the skilful Pilot , though he consult his Card , and steer by his Compass , yet he neglects not the Discoveries , other Navigators have made , that have sayl'd those Seas , and given notice of Rocks and Shelves , and describ'd the Coastings and Rhumbs of the whole Course . Example gives life to a Rule , makes it Intelligible and Practicable . God's bare Commanding us to do any thing is a sufficient Obligation to Obedience ; but when by Others he shews us How 't is to be done , this as it renders it more Easie to Obey , so it puts our Disobedience past all Excuse . For the Comfort of Survivers that stay behind , the Vertues and Praises of their Deceased friends are to be Recounted ; that they may not Mourn and hang down the Head with Despondence , as having no Hope . It was the Custom of some Barbarous Nations upon the very consideration of the Troubles of this Life , from which Death sets us Free , to attend their Dead with solemn Shouts and Expressions of Joy : but We , who have better Assurances , when any of our Relations are delivered from the Sins and Miseries of a Wicked and Wretched World , have much greater reason to Rejoyce in their behalf , if by the Testimony of a good Life they have confirm'd those blessed Expectations , Upon which the Hinge of all Religion turns . For in that we Grieve , 't is for our Own sakes , not for Theirs . 'T is Our loss , we Lament . They are infinitely Advantaged by the Change. Why then should we repine at their Advancement , with them back to their Hurt , and be discontented for the want of their Company , who , as St. Paul says in another case , are therefore Departed for a season , that we may Receive them for ever , if We by following their good Example be found worthy to be Admitted to Them. If it be a Kindness to Them , that our Hearts are touch'd with , we should rather , according to the Apostle's Rule , Rejoyce with them that Rejoyce , and not Weep over them , since all Tears are now wiped away from their Eyes . 'T is usual in great transports of Joy for Tears to burst out : and such should be our Tears over Those , that by Living well Learnt and Practis'd to Dye Well , to flow from Joy as well as Sorrow ; and our Ioy that they are in Heaven should far exceed the Grief we show for their leaving Earth . I have read of Parents , that , when their Sons have return'd Conquerers from the Olympick Games , could not master their Resentments , but have dyed with excessive Joy. Now , in a Christian sense , to have fought a good Fight , and with a Victorious Faith to overcome the World , how much more considerable a Conquest is it , and how does it deserve our most concern'd Joys ? That in any Friend's case , that Dyes thus , it would become us to say what S. Thomas did , when word was brought of Lazarus his death , Come let us go , and Dye with him . It was Kindly said , and perhaps not Fondly neither . For certainly the most exquisite Felicities of Life are not Comparable to the Advantage of a Holy Death . Let us then upon such Occasions , ( as we use , when any Friend alters his Condition to the Better , to Wish him Ioy ; ) Gratulate those that Dye thus in the Lord ; not consider what We have Lost , but what they have Gain'd ; and joyn with Them in singing Hallelujahs , Praising them , and Praising God for them , and Praising God with them . Praise is a Chearful Exercise ; wherefore let me Entreat , that those Noble Friends and Relations , who have any Share in this day's Loss , whilst I practically Apply to the Duty of the Text in Praising this Honourable Vertuous Woman before us , would lay aside their own Concerns , and be Comforted , as they do mean heartily to Joyn with me in the Acknowledgment of her Praises . I would not detain you long , I need not . All that has been , or may be said of the Vertuous Woman , belongs to Her. To say all that might be said , would not be the Business of an Hour , but of Days and Weeks . The bare Relation of her Life would make the best Panegyrick . I shall gather it up as close as I can , that it may be both Brief and Useful : and That according to our former Method , where we treated of the Fear of God , which is here given as Her Character . First as to Principle ; the Candour of Her Disposition , the Sweetness of her Nature , and the Evenness of her Temper , whereof throughout her whole Life she gave Innumerable Demonstrations . And certainly Good Nature ( however some Ill-natur'd People , who would pass for the most strictly Religious , may declaim against It and all Morality ) is the best Seed-plot for Piety and all Vertue to thrive in ; the Kindliest Soil for the Fruits of the Spirit , Meekness , Ioy , Patience , Gentleness , Long-suffering , Loving kindness , &c. which were abundantly seen in all the Instances of her Conversation . Now because much of This may seem to be Extracted from the Parents , and by Lineal Descent to be derived from the Family ; ( For Fortes creantur Fortibus , & Boni Bonis . Vertues and good Qualities likely run in a Blood ) I must so far mention Her Pedigree , as to give the True Blazonry of her Vertues . She was Eldest Daughter to His Grace the Duke of Newcastle , a Person of no less Excellence in His Merit and in His Nature , then he is in his Title ; One that has been the most Illustrious Example in all the three Nations of an Acting and Suffering Loyalty . To him , besides His other vast Deserts , the World ow'd this Excellent Lady ; who being powerfully inclin'd by Instinct and Duty , and Choice to be like Her Noble Father , did so Naturally Resemble Him , and so Affectionately Imitate Him , that She represented the lively Characters of his Soul as well as Feature . Nor must I omit her Pious Mother , a Lady of most Exemplary Charities , from whom She received the first Elements of her Vertuous Education ; and Her Noble Grand-Mother , the Lady Ogle , whose Daring she was ; who , to this Lady IANE did in her life and at her death give particular Testimonies of an extraordinary Affection , which were often gratefully remembred and repeated by Her. From these Advantages of Birth , that Natural Principle of Goodness flow'd , which being Inlarged by the Moral accessions of Noble Breeding , and Impregnated with Holy Exercises , and the Influences of God's good Spirit , stream'd into all the Faculties of her Soul ; by which she became the Absolute Governess of Her own Mind . She had that Command of Her Passions , that it might be questioned , whether she had Any . Anger and She were so utter Strangers , that the very Expressions of Dislike from Her were Obliging . Greatness and Goodness of Mind kept her Soul always in an equal Poise , so that she could never fancy an Injury or an Ill meaning from any one , or be upon any Provocation Exceptious . She knew her self so Innocent and Good , that she deserv'd no Ill , and therefore suspected none ; and withal She was of so Generous and Great a Spirit , that unkindnesses , if intended , could not reach Her. So that as on the one hand no body ( she believ'd ) would wrong Her , if they could ; so on the other , ( she resolv'd ) they should not , if they would . Her soft yielding Compliance back'd with Magnanimity was like polish'd Marble , smooth and strong . She was seated above the clouded Atmosphere of Worldly Joys and Troubles , even while she was Here ; and had wrought Her self to a perfect Indifference and Vnconcernedness in all things , but Her Service of God , and Kindness to her Friends . She had no Value for the World , nor Over-value for Her self , who was one of the Best Parts of it . For as Her Worth had set Her Even with the Greatest ; so Her Humility plac'd Her familiarly with the Meanest : and yet this attended with so natural a Becomingness , that her very Humility exalted her , and her Condescensions made her the more Venerable and Highly Esteemed . Where the Passions are kept in this Aw and Order , the Superiour Faculties , being clear and undisturb'd , must needs exercise all their Functions aright . She took , when Young , special delight in her Father's Excellent Composures . And she hath left in Writing a considerable Stock of Excellent ones of Her own , ever spending the time that best pleased Her with her Pen. Above all , Reading of good Discourses and making of Pious Meditations were Her chief and daily Imployment : to which and to Her Devotions she was so Constant , that , as she hath fill'd some Volumes with the One ; so for the Other , from her Youth to her late Death-bed she fail'd not of Prayer ( as I am Informed ) thrice a day ; and if Morning or Noon hapned to be omitted , She would make amends at Night , and then to be sure even that Account . Herein lay her solid Satisfaction , in Conversing thus with God , that She lookt upon all Occasions , that Interrupted That , as Impertinent and Uneasie ; and if She had any Quarrel to this Place , 't was this , the Multitude of Formal Visits , which she could not avoid receiving from London and returning , that took off her time from these Spiritual Exercises . This as to her Principle . Then as to the Emanations of It to the Eye and Observation of the World , for we have as yet been but in the Closet . In her Maiden-state ; Of her Infant-years , which were spent at Welbeck , ( a place that bears the Proportion and Resemblance of a Court ) under the Tuition of her Father and Mother , we have already spoken . We shall now treat of her more Adult Vertues . What Courage and Loyalty , as the right Daughter of a General , as the Valiant Woman here spoken of , did she shew , in keeping the Garrison'd House of her Father , where she was left with One of her Noble Sisters , as a Sharer , in her Vertues and the Misfortunes of Ill times ( the Other being before that Time Happily bestow'd ) amongst the Horrid Circumstances of War , till taken by the Enemy , and there made their Prisoners ? What Gallantry of Charity at the Retaking it by the King's Forces , when She became Petitioner to save her Iaylor's life , whose Treatments , though not Barbarous , yet had been much short of such Civilities , as to Persons of their Age , Tenderness , and Quality were due ? What Patience and Magnanimity in all the Disasters of Her Loyal Family ; Her Mother's Death , the Loss of my Lord's Army , his leaving England , His and her Brothers Banishment after and Proscription , and the Seizure of all their Fortunes , beside Her own Personal Sufferings and Unsettlements ? What Duty and Piety , when after the Fifths were procur'd , She was inabled to become Sollicitor for her Father and Brothers , when Loyalty was so Criminal , that nothing less would serve then to Except them from Life : when with all Her early Diligences , and Attendances , and Petitionings , how humbly and closely soever prosecuted , She could not prevail for Her Father ; Her Brothers only with much difficulty had Pardon for Life ? And then when things were grown to that Extremity , that All that could be had from an Enemy was too scant a Support for Her Banisht Father . ( I have it from an Excellent Hand , that with great Obligingness gives this Account in Print ) She converted Her own Peculium of Jewels and Plate ( which her Father and Grand-Mother had given Her ) into Monies , and sent it over a Token of Affectionate Duty . Nor stopt Her Duty here , but She continued it together with her Obedience to her Married state : having resolv'd without his Leave and Consent not to change her Condition ; nor so neither , without a Liberty from her Intended Husband , out of that Fortune , Her Father's Nobleness had design'd Her , to make him a considerable Present ( so I find it Nobly Acknowledg'd by the same Excellent Authoress ) of which His Grace ( I understand ) soon after his Restauration no less obligingly with greatest Kindness of all generous and indearing Expressions Ordered a liberal Return . And then with what Condescending Prudence and Iudicious Moderation did She make her Choice , when having through the Iniquity of the Times observ'd the Desolation made in the Greatest Families , and the little Choice then amongst those Few left of the Higher Nobility , ( for She resolved to match with no Family , which had ill-treated her King and Father , how advantageous soever ) She suiting her Judgment to her Inclination accepted a Gentleman , yet One ( besides His othet Accomplishments , and the Merit of his most Affectionate Respects ) of an Ancient Family and a very Noble Descent , with whose Principles and Fortune She perswaded her self of Content . And she found That perswasion did not deceive Her , having here in Chelsey lived these 14 years and few Months , as Well to Her own , as to the great Satisfaction and Joy of every Body else that knew Her. How willing She ever was to Oblige all persons ; how Ready to all good Offices ; how Meek , and Humble , and Charitable , and Familiarly Courteous to Neighbours and all others , let Fame , let Envy it self speak . Of her Charity to this Place I question not but we shall see in a short Time some fair Testimonies erected . Her Devotions she lov'd particularly to make out in Observing the Fasts of the Church , as much and as oft , as the tenderness of Her Constitution could well permit . Next to Reading and Writing she delighted much in her Needle , and hath left great quantities of Work to her Children . This in short the account of her Life in its Healthful time . We come at last to the sad Scene of her Sickness and Death , wherein it pleas'd a good God in some measure to answer her desires ( who had always a tender Apprehension for Pain ) that , though the Fits to sorrowful By-standers seem'd not to be without Pang and Agony , yet were graciously Alleviated to Her by a Surprize of her Senses , for the time , and That so Gentle too , as never to cause any Disorder or Indecency . Nor after the Fits , at the return of Spirits , sufficient to give Her liberty of Speech , did She ever ( except two of her four last days ) complain of Pain , which was then violent in her Head , but even then and at all other times of her Sickness , while She had Speech , She used it most in Devotion , and in many gentle chearful and obliging Expressions to her Husband , Children , Doctors , and other her mournful Assistants . Particularly in the Three weeks Interval , She had , when there were very good hopes of her Recovery , She used often to say , That though she resigned up Her self wholly to the wise disposal of a good God , yet She being in expectation of being call'd away in her first Fits , look'd upon her Recovery as a gracious kind of Disappointment ( they were Her own Words ) by God Almighty . This She did ( She said ) not out of Discontent at her Sickness , which she thankfully acknowledged tolerable Easie , but ( as having conquered this World , and being now in her Passage to a Better ) out of her intuition of a glorious Crown , that , She trusted , awaited her in Heaven . Now , now , was the Time , when all the Powers of Her Soul , all Her Vertues and Graces were Summon'd together , with united force to make up the Complin of her Devotions ; wherein she Profess'd , to the Equal Comfort and Grief of Those that heard Her , her Confidence in God , her patient Submission to Him , her Holy Resignation , her Indifference to Life , and her Preparedness to Dye . Of which , amongst many others , there were two Remarkable Instances . One to a Reverend Father of our Church , whom she told with great Unconcernedness , as he was discoursing piously to Her , That she was not afraid to Dye ; not that she had or fear'd any Trouble or Discontent here , but that she might Injoy the Blessings of that Better World. The Other to Her sad and afflicted Husband , whom , as He was at her Bed-side praying to God , that he would restore Her again to Health , that she might Live and Glorifie him , when those , that went down into the Pit , could not Praise him ; she stopt Him in his Prayer , and with a comfortable Look and strong Voice ( though a great difficulty of Speech had some time before possest Her ) said , She would Glorifie God , whether she lived or dyed : and then recommended her Children to His Care : Who as He did in all her sickness out of a strong Sympathy of Love , suitable to His constant Tenderness and Her great Merit , entertain all her Ills with quicker and deeper Resentments ( if we may consider Those as Two , who were so nearly One ) then if they had been His Own ; that those Epileptick and Convulsive Fits , which seiz'd Her Brain , did at the same time seize His Heart : so after Her Dissolution and the Departure of His Better Soul , He finds no Reason to live , no Joy in life , but This , to look after those living Remains of his Dear and Pious Deceased , and to be Paying on that Love , which was Due to Her , in the Indulgent Care of Her Children . These dear Children of Hers , as She had often in her Health , so she did now more frequently in her Sickness Instruct , charging them to apply themselves much to Reading , especially to be diligent in constant Prayers to God , to be Observant to their Dear Father , and transferring that Obedience they had to Her self upon Him , to pay Him now a double Duty , and to be intirely Loving to One another ; Then and not else they might assure themselves of all good things from God and their Father . Further injoying them to be Respectful to those that had the charge of them , and ever to give ear to their just and vertuous Advices : and carefully to decline the Company of vain and impertinent Persons . As it was Her only Trouble in all her Sickness , that her Indisposition made Her uncapable of giving that Attendance to the Offices of Religion , Praying , Meditating , Reading , as she used to do : So in the Close , it was the great Affliction of All about Her , and that , which of any thing She her self shew'd most Sense of , that her Speech Fail'd her : upon the Loss of which she had no other means of Expressing those pious Ejaculations , She in her last Sickness Incessantly poured forth , but by Sighs , and Eyes and Hands lifted up to Heaven ; whither She is gone Bless Soul , to increase the number of Saints , whom the Church this day Commemorates , and to enter into the Ioy of her Saviour , having left Grief behind Her. Whom in the Whole , as to all Relations , as Her Noble Father ( in Whose Affections if Any had a greater share then Other , it was She ) in a Letter of His since her Sickness Stiles Her the Best of Daughters ; so Her Husband praises Her for the Best of Wives ; Her Children rise up and call the Best of Mothers ; Her Servants ( for whose Encouragement and Reward she took care to the Last ) own as the Best of Mistresses ; Her Allies lookt upon as the Best of Friends ; Those that had the Honour to know Her , the Best of Acquaintances ; and Those that liv'd near Her , the Best of Neighbours . May We All , that knew Her , keep her Vertues alive in our Memory , and in our Imitation . May her Worthy and Afflicted Husband , as he does , praise Her , and with a chearful gratitude mitigate his Sorrow , and comfort himself with the expectation of a Happy Meeting , when Her own Works shall Praise her in the Gates of Heaven . May her Children , those Three Noble Plants She hath left behind Her as the dear Pledges of her Memory , rise up and grow up in her Example , and call her Blessed . And may the Echo of her Praises tend to the setting forth of the Praise of God , the Father of Spirits , and the Father of Lights , from whom cometh every good and perfect Gift . To whom , the Immortal and Ever-blessed , Three Persons and One God , We , together with the whole Company of All his Saints , ascribe , as is most due , all Honour , Praise and Glory , Now and for Ever . Amen . FINIS . AN ELEGY ON THE DEATH of the THRICE NOBLE And VERTUOUS LADY THE Lady IANE CHEYNE , Eldest DAUGHTER to WILLIAM DUKE of NEWCASTLE , By a Person of Quality and Neighbour in Chelsey . An Elegy on the Death of the Thrice Noble and Vertuous Lady the Lady Jane Cheyne , Eldest Daughter to William Duke of Newcastle . DIsmal the darkness , fearful was the Night , All thoughts were banish'd bord'ring on delight ; Nature wore Blacks , and the Worlds beauteous Eye Fled far from the approaching Tragedy : My doubtful Muse lay trembling , when the Knell More doleful from the midnight passing Bell , Subtracting hopes addition gave to Woe , Now ripe in Numbers , and in Tears to flow . Ye Chelsey Fields no more your pleasures boast , Your greatest Pride , is with your Lady , lost ; No more cry up your sweet , and healthy Air , Now only fit for such as breath despair ; Of your delightful River brag no more , Briny its Waves , and Fatal is its Shore ; Not all its Sands can count the Tears we spilt , Not all its Stream can wash away this guilt . Farewel ( Dear Lady ) now a blessed Saint : Did not Religion on us lay restraint , Our Vows and Prayers soon would turned be From Praying for , to Praying unto Thee ; But these as fruitless are , as those are vain ; Thou feelest none , nor pitiest our pain , Our Eyes will better shew the Love we bore , Where to lament's more fit , then to implore ; And sorrow sure our loss will most become , Like losing Gamesters when we count the sum . Her Noble Birth she from Newcastle took ; High in Bridgwater , and in Bullingbrook : But she not half so Great as she was Good , Ow'd her least Praise to her Illustrous blood ; By her intrinsick Worth her Titles rise More splendid from her Vertues , then Allies ; And she more Honour gave unto their Fames , Then she derived from their mighty Names , Yet not pufft up with Honours Timpany , Like Stars she less appear'd for being High ; And like them too she freely did dispence On all beneath her gentle Influence ; So sweetly condescending , as if she Less then our selves had own'd a Dignity ; Her Goodness did our Modesty besiege , She never knew where she did not oblige : Hence at her Ills so common was our grief , Nothing but hers could perfect our relief ; Tears drown'd our Joy , Joy did from Tears release , As her Distempers did arise or cease ; And at her Death an Universal groan Was heard , as if her Fate had been our own . Since then she 's gone , Oh! that I could inherit One portion of her great Poetick Spirit , Like him who caught Elijah's Mantle , I Of Her and Heaven soon would Prophecy : My Muse should learn to bear a noble Part , And boundless Grief make regular by Art : An Art she knew and practised so well , Her Modesty alone could it excell ; Which by concealing doubles her Esteem : 'T is hard to understand and not to seem . Wandring abroad small Poets does become , Great Wits ( like Princes ) best are seen at home : And yet her Name might Patronize a Muse Defying strictest Censure to accuse ; For whatsoe'er her Fancies stamp did own , Was Sterling Coin to be refus'd by none ; Without allay , and as her self refin'd High as her Birth , yet gentle as her mind ; Where Female sweetness manly strength did meet , At once ( like Samsons riddle ) strong and sweet , If such her Art , her Nature was the same , As this her Wit , so that adorn'd her Frame Mov'd by a Soul so Pious , that might be Well term'd a Beam of the Divinity ; Which in her Life , and Actions shone so bright That We i'ts Heat perceiv'd , as well as Light ; Her thousand Graces with a mingled Ray , Made her Lifes Path seem one pure milky Way ; Whilst others Splendors only shew their Blots ; As the Moons Light discovers her own Spots . Her Passions all to Reason gave the sway , As she unto her Husband did obey ; From just Complyance neither did desist , 'Cause neither were accustom'd to resist ; Each kept within it's proper bounds , and range , Serving to vary her , but ne're to change . Her Humor still in Complaisance did ' bide , Ne're ebb'd to Sullenness , nor swell'd to Pride . In her a Multiply'd Example's gone ; And many Noble Patterns lost in One : None more Devout , none was more Chast of Life , None better Mother , none more loving Wife ; Three Blessings ( Copies of her self ) she brought , Yet was her self the greatest Blessing thought : Worthy by none , but him to be possest , Who best deserv'd her , 'cause he lov'd her best ; Such his affection as in Truth extends Beyond th' Examples of the loving Friends : Her griefs he griev'd , and all her Pains he felt , As if one Soul within two Bodies dwelt ; And she from that did part ( I 'm bold to say ) With less regret then He from her away : With hers He would have given up his Breath , And Love preserv'd untoucht by mighty Death : But that to dare to suffer life might prove More kindness to the Pledges of her Love. Pardon ( Dear Saint ) my Muses wandring fire ; Silence is heard , where'ts easie to admire : The praise that him I give ( praise justly due ) I 'm sure you will not think detain'd from you ; 'T is equal to rejoyn , whom cruel Fate So hardly did attempt to separate . As you to dye his glory were content , So may he live your noblest Monument . FINIS . 
A48733	----	A sermon preached at the funeral of Mrs. Mary Alston, wife to Joseph Alston Esq; who dyed, Jan. 25. and was interred at Chelsey, Feb. 7. 1670. By Adam Littleton, D.D. Recton of Chelsey. Littleton, Adam, 1627-1694. 1671 Approx. 44 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A48733 Wing L2569 ESTC R221361 99832680 99832680 37154 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48733) Transcribed from: (Early English Books Online ; image set 37154) Images scanned from microfilm: (Early English books, 1641-1700 ; 1781:15) A sermon preached at the funeral of Mrs. Mary Alston, wife to Joseph Alston Esq; who dyed, Jan. 25. and was interred at Chelsey, Feb. 7. 1670. By Adam Littleton, D.D. Recton of Chelsey. Littleton, Adam, 1627-1694. [3]-38 p. printed by John Macock, London : 1671. Imperfect, apparently missing one preliminary leaf. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Alston, Mary, d. 1671. Funeral sermons -- Early works to 1800. 2004-02 TCP Assigned for keying and markup 2004-03 SPi Global Keyed and coded from ProQuest page images 2004-05 Rachel Losh Sampled and proofread 2004-05 Rachel Losh Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A SERMON Preached at the Funeral OF Mrs. MARY ALSTON , Wife to JOSEPH ALSTON Esq Who Dyed , Jan. 25. and was Interred at Chelsey , Feb. 7. 1670. By ADAM LITTLETON , D. D. Rector of Chelsey LONDON , Printed by John Macock . 1671. Acts XIII . 39. And by him all that believe are justified from all things , from which ye could not be justified by the Law of Moses . THE Subject , I have , by appointment , undertaken to treat of , may peradventure , to some at first proposal , not seem altogether so proper and suitable to our present occasion . Yet when ye well consider the purport of the words I have now read to you , that Faith is the great instrument and advantage of a Christians life ; for the just shall live by his faith : and that Justification or forgiveness of sins is the main comfort , any Christian can have at his death ; inasmuch as he that believes , shall not die for ever , and though he die , yet shall he live ; and over and above , that the Gospel-state affords us Christians that help towards these ends , which the Jewish oeconomy could not do to them : ye must acknowledge with me , there cannot be a more effectual Exhortation for us that survive , then that of Faith ; nor a fuller Consolation over our deceased Friends , then that of being justified ; whereby at our departure hence we have a prospect of ensuing bliss in the other world , by being assured through faith in Christ , of pardon and acceptance , and of escaping the wrath to come . This justifying faith , I say , is the ground of all a Christians present duties here in this life , and of his future expectations hereafter in the next . This it was made the Apostle say , To me to live is Christ , and to die is gain : a Motto which every Christian may bear upon his Scutcheon , and inscribe upon the shield of his faith . For by Christ all that believe are justified from all things , &c. S. Paul being in a Synagogue of the Jews at Antioch in Pisidia on the Sabbath day , after the reading of the Lessons , out of the Law one , and the other out of the Prophets , as their custom was ; being desired by the Rulers of the Synagogue , the chief of the Assembly , to speak , if he had any thing to say for the instruction of the people , takes occasion , after he had given them a brief historical account of the Israelitish Common-wealth down to David , to preach unto them Jesus , and to assert his Messiaship , By his lineal descent from that King David , according to promise , vers . 23. By the Testimony of John his fore-runner , vers . 25. By the Completion of Prophecies in his Passion , Crucifixion , Death , and Burial , vers . 27 , &c. And lasty , and most especially , by his miraculous Resurrection , whereof there were many witnesses still alive , vers . 30 , 31 And that accordingly as David himself had foretold in his Book of Psalms , particularly in the sixteenth , where he says , Thou shalt not suffer thy holy One to see corruption ; which words in the 36. v. he says , as S. Peter had observed before in his first Sermon , Acts 2. could not be meant of Davids own person , who having served his generation , died as other men do , and never rose out of that sepulcher he was laid in ; his body having long since moulderd into dust , and his monument remaining still among them till that day . And now from all these Arguments he draws this Conclusion in this and the verse immediately foregoing . Be it known unto you therefore , men and brethren , that through this man is preached unto you forgiveness of sins . And by him all that believe , &c. and then last of all he pursues and drives home this Doctrine with a vehement Application , in the two next verses , forewarning them to take heed of rejecting the Gospel , as we find they did on the next Sabbath-day , vers . 46. when upon the untoward and unworthy carriage of the Jews , the Apostle disclaims them , and turns to the Gentiles . Thus have I given you a short Analysis , and Survey of the Apostles whole discourse , the sense and main design whereof lies in the Text , that Jesus Christ was the expected Messias , the Saviour of the world , by whom and by him alone Justification through Faith in him , and forgiveness of sins , which is the proper notion and importance of salvation , is to be obtained . This Doctrine of Justification by faith in Christ is set down here . 1. Affirmatively , in Thesi , By him all that believe are justified from all things . 2. Negatively , per Antithesin , in opposition to Mosaical observances ; from which ye could not be justified by the Law of Moses . In the Affirmative part we have 1. A great Priviledge , or the Benefit it self , wherein Gods favour and mans happiness doth mainly consist ; and that 's Justification . 2. The Ground of it ; Christ. What by his Merit ; 't is in him , for his sake , and through his satisfaction , we are justified . What by his Spirit ; 't is by him , by his vertue and efficacy working in us , that we are justified . 3. The Condition or Qualification , which makes us capable of it , or , as some love rather to term it ; the Instrument by which 't is applied and made ours ; and that 's faith . They that believe are justified . 4. The Extent of it , and the latitude it bears . And that twofold . 1. As to its Subject , in quo , viz. the persons justified ; all that believe , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one that believes is justified . 2. As to its Object , circa quod , to wit , the things from which Justification is to free and release Believers . And that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all things , from all charge and incumbrance , from all damages and inconveniences , which otherwise might upon strict rules of Justice befal them . In the Negative part is expressed the weakness and insufficience of the Mosaical Dispensation for the attaining this Righteousness , which is to be had only by Christ ; that we could not be justified from those things by the Law of Moses . You see then , that I have a large field of discourse before me , were I , which cannot well be expected from me in these straights of time , at large to speak of Justification , of Christs Satisfaction , of Faith in Christ , of the legal Administration , which are so many common places of Divinity , and would each of them require a Volume to be treated of in their full importance . It will be enough that I briefly touch at each particular head severally , and so as may be most agreeable to the purpose of our present meeting , to the Instruction and Comfort of the Hearers . And I shall take this Method , first to shew , what is meant by Justification , or by being justified . Next to prove the insufficience of Moses his Law , and its inability of justifying the observers of it : and then in the last place to make out how we are justified by Christ , and that through Faith in him . For so the words stand in the Greek , in this order I have here set them in ; From all things from which ye could not be justified by , or in the Law of Moses , by , or in him , namely , in Christ , every one that believeth is justified . First then what Justification is . To be justified is to be accounted and lookt upon as righteous and perfectly just in the sight of Good , our Law-giver and our Judge ; and thereupon to be absolutely discharged and acquitted according to the tenour of the Law by the Sentence of the Judge from all the penalties that were to be inflicted upon the transgressors of the Law , and for that our Righteousness to be accepted of God in our persons and performances , and in the end to be eternally rewarded . And this all grounded upon the nature and sanction of a Law , which as it proposes Commands and Rules to be observed , so is ratified with Promises on one hand of reward to the obedient , and on the other hand with Threats of punishment to those that shall be found guilty of the breach of it . Now this Justification , had the Covenant of Nature stood , the Law of Moses continued in force ; must have been made out by our own personal exact obedience to every tittle of our obligations : for this was the tenour of that Law. Do this and live , and Cursed be every one that continueth not in all the words of the Law to do them : and this is that is called legal Righteousness . But in Christ , under the Covenant of Grace , which was substituted in the room and stead of that other , the Law of Faith has altered the terms , thus ; He that believes , shall be saved ; and He that believeth not , shall be condemned . So that now faith in Christ and sincerity of obedience , ( for there are Commands too as well as Promises , and Threats even in this Law of Faith ) is that we call Evangelical Righteousness ; whereby we are through that satisfaction , Christ as our surety hath by his active and passive obedience wrought for us , which through Faith in him is imputed unto us for Righteousness , justified by him , to the forgiveness of our sins , to the acceptation of our persons , and to the reward of our services . Again this Justification is indeed attained in this life , being laid hold on by Faith , evidenced by our obedience , and sealed to every particular Believers conscience by the Spirit of Promise : but in the next life will be declared in open Court at the general Assizes of all Mankind at the last day , so that the true Believer lives & dies in peace of conscience , as having an assurance through Faith , that Christ by his death has satisfied for his sins , and purchased for him everlasting life . For so we find Justification explained in this very Chapter , by comparing the 38. and 26. verses with our Text. What he had said there , to you is the word of this salvation sent , repeating it here in other words . Through this man is preached unto you forgiveness of sins . So that to be justified is to have our sins forgiven , and our souls saved . Having thus stated and distinguished Iustification , we are now to remove the legal Righteousness , that we may establish the Righteousness by Faith , and to shew that the Law of Moses was unable and insufficient for the justifying of any one . Where first we are to premise an usual Distinction of that Law into Moral , Ceremonial , and Judicial . The Judicial Law was peculiar to the Jewish Common-wealth , designed only for external polity , and for the quiet and regular administration of the Civil State of that people , nor has it any obligation upon any other people any further , then , as it was a body of Statutes appointed by God himself for the government of his own people , it deserves our veneration , and as far as the circumstances and customs of other Countries will admit , an imitation . The Ceremonial Law was most properly the Law of Moses , wherein were delivered the rules of Gods Worship , which consisted of Purifications and Expiations , and other Levitical Rites . That again obliged none but Jews , and their Proselytes , and was to have an end at the coming of Christ. The Moral Law was not so much the Law of Moses , as the Law of Adam , that which is written in every mans heart , and was obligatory to all mankind before Moses , and will be so to the end of the world ; such as are all the Precepts of the Decalogue . For though there be somewhat in them ceremonial , to which none but Jews were obliged , as in the fourth the strictness of the Sabbath-rest , and the very day it self ( for had it not been so , it could not have been altered ; whatsoever is in its nature purely moral , being of a perpetual as well as universal , and of an indispensable obligation ) I say , notwithstanding somewhat of Ceremony intermixt , the things themselves commanded or forbidden in those precepts are acknowledged and owned by the very light of Nature ; as that God should have a proportion of our time bestowed on his service , which in equity could not be less then a seventh part . Beyond all this , our Saviour himself tells us , he came not to destroy this Law , but to fulfil it in his own person , and heighten its obligations upon us his followers . And it appears by circumstances here , that the Apostle addressing his speech to the Jews might very likely mean only the Law of Ceremonies , as possibly he does in his Epistle to the Galatians , and other places by works of the Law intend mainly the Circumcision and other Rites and observances , which some Converts of that Religion , at the first propagation of the Gospel , mainly insisted on , and mixed with their Christianity : a perswasion and practice , which the Doctor of the Gentiles does every where upon all occasions as he meets with it , endeavour to confute . Yet this Law also having been given by Moses in some sense , as to the promulgation of it , and the accommodating it to the use and interest of his Country-men , I shall take it in too , and make good , that neither the observance of the Ceremonial Law , which obliged the Jews , could ; nor the performance of the Moral Law , to which all men are obliged can or ever could justifie any man. And this according to that place , The Law was given by Moses ; but Grace and Truth came by Jesus Christ , where as Truth is opposed to Ceremony , so Grace is to the Law of Nature . First the Ceremonial Law , besides that it laboured under other disadvantages , as that it was burdensom in its charge , and in its attendance ; and it was obscure , compared to Gospel light , as being but the shadow of good things to come ; it was in its very constitution imperfect and impotent , and that in two respects . 1. It was not commensurate to the necessities of all mankind ; that Levitical service having been prescribed only , and appropriated to the Jews , as a characteristical mark of distinction betwixt them and other Nations . 2. It was not adequate to its end ; which was the expiation of guilt , the atonement of wrath , and propitiation for sins . For it was not possible that the blood of bulls and goats should take away sins , as the Apostle argues , Heb. 10.4 . Wherefore the Law , as he says there , could not by those Sacrifices , which were fain to be continually repeated , make the comers thereunto perfect . For indeed what proportion was there betwixt those mean oblations and the ransom and price of souls ? For the Verdict of the Law was , that the soul that sins shall die . What amends then could the death of a poor beast make for the transgression of its owner ? or how could those sorry acknowledgments reconcile Divine Justice ? Which made the Prophet Micah cry out , VI. 7. Wherewith shall I come before the Lord ? Shall I come before him with burnt offerings , with calves of a year old ? Will the Lord be pleased with thousands of rams , or with ten thousands of rivers of oyl ? Shall I give my first-born for my transgression , the fruit of my body for the sin of my soul ? No , this would have been no compensation . It cost more to redeem souls then so . But , you 'l say , if it be so , what use was there then of those Ceremonies and Sacrifices ? Was no one justified under that Law , no Righteousness to be had by that Dispensation ? Yes , but 't was the righteousness of Faith then too , and those that were , were justified by Christ , who was represented and typified in those legal Rites : for it was the immaculate Lamb that virtuated all those Oblations , and the whole Pedagogie of that Law had its effect and consummation in him . Wherefore it was to be but of a temporary date , and as it pointed to him , so it was to end in him . Nor was the Ceremonial Law only imperfect , but the Moral is so too , that which has a natural obligation upon all men . The inability of this Law , as to Justification , is partly from our weakness , partly from its own . 1. We are naturally unable to perform it in an exact obedience : and though some Hereticks are bold to say , that a man may by the strength of Nature satisfie all the demands of that Law we are by nature obliged to ; a Doctrine which modest Philosophers amongst Heathens disclaim ; as appears by the body of death , the blessed Apostle complains of , and other passages in him , taken out of the Writings of Plato . Yet supposing , that there were no original corruption , and that a man could lead a perfect life ; which are two things that are not to be supposed ; for what man ever was there beside the Son of God , that was either born , or lived without sin ? If he could make satisfaction , where would be his merit ? Or how could he extend that satisfaction to the benefit of others ? But alas ! Scripture tells us , no man hath redeemed his own soul ; much less is he in a capacity to do it for another , but must let that alone for ever . 2. As we are unable to go through what the Law requires , so the Law also is unable to help us . It lays Rules indeed before us , and Obligations upon us , and convinces us sufficiently of the Duty we owe ; but furnishes us with no strength for the performance of it . I had not known sin , says the Apostle , but for the Law , no , nor practised it neither . For ( which shews the pravity as well as weakness of our nature ) lust takes advantage from the Law , and breaks out with the more violence from under its restraints . Not but that the Law is in it self holy , and just , and perfect , but sin finds occasion from the Law to be exceeding sinful . Wherefore he affirms elsewhere , that as the sting of death is sin , so the strength of sin is the Law ; from whence sin hath all its damning power ; since without the Law sin could not damn us ; for where there 's no law , there 's no transgression . But what follows ? But thanks be to God , says he , which giveth us the victory through our Lord Jesus Christ , and that 's our third Consideration . That we are justified by Christ alone . What Moses could not do in his Law , Christ has done in his . Grace has supplied the defects of Nature ; and what was wanting to Legal Righteousness , is made up by the Evangelical . The Ceremonies , as they were to have their period , so were to have their completion too at the coming of Truth : and the Law of Works is not so much superseded , as 't is accomplished in its end , by the Law of Faith , which exserts it self , though not in an exact , as was then required , yet in , that , which is now accepted , a sincere obedience . Now this Justification I told you , is had by Christ two ways . 1. By imputation of his satisfaction and merit . 2. By the influence and efficacy of his Spirit . I am sorry to find that some men among us take offence at these terms of imputed Righteousness , and infused Grace , as notions that do not so well square with Right ( i. e. they mean their ) reason . But as sure as our sins were imputed to Christ , so really is his Righteousness imputed unto us : and as sure as we have no natural ability of our selves to any thing that good is , so certain is it , that we are to be influenced by Gods good Spirit , infusing a principle of grace into us , and accompanying that grace along with his assistances in its particular acts . Otherwise I am to seek which way we are to expect , either to be justified , or to be sanctified : for I hope they will not say our Justification or Sanctification is from our selves , and so make men to become their own Saviours . 1. We are justified by Christ , per modum meriti , as a meritorious cause ; by vertue of that satisfaction he has made for us . For the Father and the Son having in our behalf agreed upon a mutual Covenant and ingagement , that whosoever believes , should through Christ have forgiveness of his sins , and be accepted in the well-beloved ; and Christ on his part having in his own person fulfilled the Law , and fully answered all its demands , and satisfied Divine Justice for us ; it now remains that God , as he is faithful , will forgive our sins , if we be faithful ; and that he will in justice justifie us sinners by Faith in his Sons sufferings . For so he that knew no sin was made sin for us , that we through his obedience might be made righteous . To this satisfaction of his , which was of it self plenary , the dignity and excellency of the person that undertook and performed for us , has added that illustrious advantage , that there has accrued a large stock of merit , a purchase of life and glory for all Believers , as well as of pardon and grace for true Penitents . Nor is it his merit alone , for which we are justified . But , 2. We are justified by him per modum efficientiae too , as an efficient cause , by the working of his Spirit . And this was to ascertain his purchase and to apply his acquists : and therefore , when he had finished the work of our Redemption he came into this lower world about , he not only ascended himself into Heaven , there to sit at the right hand of the Father , and by continual intercessions to plead and make good his merits ; but did also send down the Spirit to keep residence here below , & to perform the office of an Advocate and a Comforter , and made him the great Trustee to issue out the revenues of his grace . Besides , all things in him are gathered into one , and there is that strict Vnion and intimate Communion betwixt Christ the Head of the Church , and all the lively Members of that his mystical Body , all true Believers , that they and he are one , as the Father and he are one . For he having espoused our nature as well as our quarrel , the vertue of that hypostatical Vnion extends it self over all , even to the very dust of the Faithful , that sleep in their graves . From this close Vnion it follows , that all Believers , as being parts of himself , are animated and acted by his Spirit effectually in several operations ; such as these are in the matter of Justification we are now upon : that by this Spirit of his , the merits of Christ are applied to us , and that our Consciences are sprinkled with his blood from dead works , to the purging away of guilt , that the pardon of our sins is assured and sealed to us , that Faith is wrought in our hearts , and that a sufficience of Grace is given in to us , whereby we are inabled to every good work . And all this according to the Covenant , by which he was to purchase not pardon only , but grace also for us , whereby we might be as discharged from the guilt , so released from the slavery and dominion of sin , if we rightly imploy our victorious Faith : which is the condition , or , if you will , taking the word in a moral sense , the Instrument of Justification . And this we are now to speak of , and then conclude with the extent of it , that 't is all Believers are justified , and they are justified from all things . And these two will make up our applicatory part , the condition for our Instruction and Exhortation , and the extent for a word of Comfort . Seeing then that Justification is so great an advantage and priviledge , such a benefit and blessing , as none is to be compared to it , as that which sanctifies and sweetens all the injoyments of this life , and ascertains Gods favour and glorious hopes to us in the next : that which renders all conditions comfortable , living or dying ; whereas without pardon of sins and peace of conscience , let a mans outward fortunes be what they will , the man is an utter stranger to true happiness , whilst he is here , and will be abandoned to a sad miserable estate to all eternity hereafter : and seeing that this Justfication is not to be had but by Christ alone , who took upon him to be our surety , and has done and suffered all that was necessary to be done and suffered for us in order to our salvation , and has by his merit and satisfaction purchased for us pardon and grace whereby we may be saved ; and that the merit of his satisfaction can no other way be derived and conveyed to us but by Faith in him , a reliance on his merit , and an obedience to his Gospel ; and that without our faith Christ and his Gospel and Salvation it self can stand us in no stead ; and all the merits of his obedience and the benefits of his Passion , and the dispensations of his Grace will signifie nothing , be of none effect to us , if we remain still in our unbelief ; let us be exhorted to have Faith in the holy Jesus , to have recourse to him as to our Mediator and Advocate , to imbrace him upon his own terms , to nail our sins to his Cross , to cast our burden upon him , who is able to save to the utmost all that put their trust in him , to shelter our selves in the clefts of that Rock the wounds of our dear Saviour , and renouncing all other hopes with a holy confidence roll our selves upon his satisfaction , that we may be cloathed with the robes of his Righteousness , and be found in him to the atoning of our offended God , to the pacifying and purifying of our troubled and guilty consciences , and to the escaping of indignation and wrath , tribulation and anguish , and everlasting burnings , which attend those that through unbelief and impenitence live and die in their sins . But because Faith is a word of large and doubtful meaning in holy Writ , let me also for your better instruction , that no one may mistake himself , lay before you some of the most ordinary acceptions of the word , which yet do not come home to our purpose nor amount to a justifying Faith. Sometimes Faith is taken for an acknowledgment of Divine Truths revealed in Gods Word . And this though it be enough to denominate one Orthodox in his opinions , and sound in his judgment ; yet if it be but Notional , and hath no practical influence upon the heart and life , is no right sound Faith , by which a man shall be justified . Otherwhere it denotes a firm perswasion of mind , that the thing he is taking in hand is lawful and fit to be done . In which sense the Apostles rule is to be understood , that whatsoever is not of faith is sin . And this is very far from being a Faith that will justifie one before God or men . For some out of an erroneous conscience ( which sure is no good conscence ) may having a zeal not according to knowledge ( as often has been done ) think those things lawful , which are quite contrary : such as our Saviour speaks of , that will kill you , and think they do God good service in so doing . And others when they have not a mind to do things that in their own nature are lawful , and the command of a just Authority makes necessary to be done , may pretend dissatisfaction of conscience for a colour of their disobedience . Another common acception , to mention no more , of Faith is to take it for a strong assurance of Gods peculiar love and favour to them in pardoning their sins and designing them for salvation . When perhaps they have no other reason for their so believing , but that they are willing to believe so , and have taken pains with themselves to perswade themselves into such a belief , and make themselves believe they do believe : and this may be , as it too too often proves a dangerous mistake , by putting the name of Faith upon a fond over-weening conceit and a rash unreasonable presumption . Wherefore that thy Faith may not deceive thee , take along with thee these three or four marks of tryal , to examine it by , whether it be a right well-grounded Faith or no. 1. A true Faith imbraces Christ in all the capacities of his mediatiorial office ; as King , Priest , and Prophet . 2. It takes in the whole compass of Gospel-dispensations ; commands and threats as well as promises ; Sacraments and all other Ordinances alike . 3. It ingages the whole man , the assent of the understanding , the compliance of the will , the regularity of the affections , and the composure of the outward behaviour . 4. It always is accompanied with serious repentance for sin , and a frank expression and exercise of charity , according to the sense a man has of the love of God towards himself . Dost thou find then that by thy Faith thou ownest and acceptest thy Saviour all over in all his three Offices ? that thou art as content to submit to him as a Prophet to teach and instruct thee , as a King to rule and govern thee , as thou art glad to have him thy Priest to satisfie for thee and to bless thee ? Art thou willing to be saved his way , and to conform to his Methods , so as to ingage in working out thy own salvation , and art thou convinced thou oughtest to do something for thy own sake , something for his , who has done so much for thine ? Has thy Faith an equal impartial respect to Christs Commands as to his Promises ? and dost thou take as much delight in the obedience of Faith , as thou dost in its assurance ? Dost thou consider that though it be a Covenant of Grace , thou standest under , yet 't is a Covenant and tyes thee up to conditions ? and that though the Gospel be a Law of Liberty , 't is a Law still , and that Christian liberty does not give thee a freedom from duty , but from sin , and is not to be used as a cloak of malice and licentiousness ? Hast thou an even regard to all the means of grace , and a desire to profit by them all , and not by a wanton preference of one Ordinance to another , forfeit the benefit of all the rest ? Canst thou tell where to find thy Faith , in what part of thee 't is seated : does it swim as an empty Notion in thy head only , or has it by serious resolutions sunk down into thy heart , and thence flows into all thy outward parts ; to the government of thy thoughts and desires , thy words and thy actions ? Dost thou use to call thy sins to account , and thinking on them and thy Saviours sufferings togetber , set open the sluces of grief , and mourn over thy wounded conscience and thy crucified Jesus ? And lastly , hast thou such a sense of Gods love to thee , in the pardon of thy sins , that thou canst freely forgive all offences done against thee , and for his sake , who for thine has not spared his Son , cheerfully part with all thou hast and resign up all thy concerns into his hands for his uses , when he calls for them ; and is thy Faith a Faith working by charity , that puts forth vital acts ; and evidences and justifies it self by good works to be a living and a true Faith ? For though it be Faith alone that justifies , yet 't is no true Faith that is alone ; and as a man is not justified for his good works , so no man must hope to be justified without them . If thy Faith be such a Faith , as will abide this tryal , and answer this description , then 't is a Faith thou mayst trust to , and thou hast reason to believe thy self to be a Believer , and God will improve and build up thy Faith to blessed assurances of pardon and peace , of Grace and Glory . And then in the last place , what Comfort will it be to be thus assured , when thou canst apply the general Proposition to thy self , which is that All that believe are justified . But believe . Therefore I am justified . If all Believers , then thou , Believer , whoever thou art ; of whatsoever condition , be thy worldly estate never so low , thy outward circumstances never so contemptible , thou hast an equal share and interest in Gods favour , and in the merit of Christ with the best . Whatever thy former life hath been , read with comfort that black list of the foulest sins , 1 Cor. 6. Idolaters , Adulterers , and the like , and such , the Apostle tells them , were some of you , but now are ye washed , now are ye sanctified , now are ye justified . Reflect with sorrow upon what thou hast been , and with joy give God thanks for what thou art . And then how weak soever thy Faith at present be , canst thou say , Lord , I believe , that he may help thy unbelief , and increase thy faith more and more , till Faith it self shall be swallowed up into vision . This as to the extent of the subject ; nor has that of the object less of Consolation in it , when a Believer considers that by his Faith he is justified and fully discharged from all things , from all suits and evictions , from all troubles and molestations , from all dues and demands , his surety having paid all for him . From the guilt of sin , in that he that knew no sin , was reckoned amongst transgressors , and was made sin for him . From the punishment of sin , Christ having offered up himself in Sacrifice once for all . As for the chastisements and light afflictions of this life , as they are but momentany , to they are attended with an eternal weight of glory . From the demands and sentence and curse of the Law , his Redeemer having fulfilled all Righteousness for him , and nailed the hand-writing of Ordinances , which was against him , to the Cross , and undergone the Curse upon the tree . From the wrath of God , which the Son of God his Mediator has atoned . From the horrors of a guilty conscience , which the Lamb of God has sprinkled with his blood , and his Prince of Peace has spoke peace to . From the terrors of death , which the Captain of his Salvation has conquered by dying . From the accusations of the Devils , whom the King of glory has triumphed over at his descent into Hell in their own Territories : and from everlasting damnation , which his blessed Saviour the holy Jesus by his infinite satisfaction has bought off for him . And now what has this happy person to do in this world any longer , having his debts paid , his sins pardoned , his God reconciled , his Conscience quieted and assured , his accusers silenced , his enemies vanquished , the Law satisfied , and himself justified , and his Saviour glorified , and a Crown of immortality , and a Robe of Righteousness prepared for him ; what has he to do here more , then to get him up to the top of Pisgah , and take a view of his heavenly Canaan , to stand upon the confines of eternity , and in the contemplation of those joys and glories despise and slight the vanities and troubles of this sinful and miserable world , and to breathe after his better life , and be preparing himself for his change , when he shall be called off to weigh anchor and hoise sail for another world , where he is to make discoveries of unutterable felicities , and unconceivable pleasures ? O what a happy and blest condition is it to live or to die in the midst of such gracious deliverances and glorious assurances ; with this fastning consideration to boot , that neither life nor death , nor things present , nor things to come , nor any creature is able to separate him from the love of God , which is in Jesus Christ his Lord ? Thus to live , is to live in peace ; thus to die , is to die with joy : peace of conscience , and joy in the Holy Ghost . What would not a dying man give to have his eternal state thus secured to him , and to insure his soul for his long long voyage , whence there 's no returning ? O let us earnestly beg of God to give us Faith to be our Guide in this life , and our Pilot for the next . Amidst these raptures , 't is but time , to speak a word or two of our dear deceased Sister here before us , who has brought us together to do her the last office of Christian Charity . And sure that Charity , as well as Custom , makes it necessary , that where much may be said , something must . Nor need I be lavish in her praises , since to be but just to her memory , and to speak out , but her due commendations , would seem to distrust the Neighbours , her Acquaintance , my Auditors , whose good word and high esteem as she had , when she was living ; so she needs no Pulpit-flattery to set her forth being dead . Shall I tell you of her Conjugal affection and her chast Conversation coupled with fear ? who , besides the advantages of a great Fortune , brought that to her Husband , which was a more valuable Portion , a lowly mind ; paying that constant respect to his person , and that due submission to his pleasure , and that sure friendship to all his Concerns , and demeaning her self to humbly , as if she had brought him nothing but her Vertues . Shall I mention her indulgent care and motherly love of her Children ? whose Duties she earned by her laborious attendance on their infant-years , thinking it would look too like an unkindness to be owned as a Mother , where she had not been a Nurse too , and judging it little better than unnatural not to entertain them at her breasts , whom she had carried in her womb . Shall I take notice to you , what good Order and Decorum she kept in her Family , how she centered all her thoughts and business , like the standing foot of the Compass , at home , and how unconcerned she was in the Publick , unless it were to do any office of neighbourly kindness , or when the duties of the Sabbath called her forth ? Above 〈…〉 humility was remarkable , for she had that , which S. Peter advises grave Matrons to put on , the ornament of a meek and quiet spirit , which is in the sight of God , and of good men too , of great price : and this she preferred before all the gawdy Attire , which others of her Sex , especially of her Fortune , use to adorn themselves withal . In a word , as she exprest the vertues of the other Sister in her domestick cares , so I doubt not but she minded the one thing necessary too , and with Mary in the Gospel , chose that better part which shall not be taken from her . God grant us all to be like-minded , and as he has given us his Son , so may he give us of his Spirit to work Faith and all Grace in us , that so we may be justified and sanctified , and finally as we hope she now is glorified . Now to God the Father , Son , and blessed Spirit be all Praise , Honour , and Glory , now and for ever . Amen . FINIS . 
A48835	----	A sermon at the funeral of Sr. Edmund-Bury Godfrey, one of His Majesties justices of the peace, who was barbarously murthered preached on Thursday the last day of October 1678, in the parish church of St. Martin in the Fields / by William Lloyd ... Lloyd, William, 1627-1717. 1678 Approx. 55 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A48835 Wing L2700 ESTC R20443 12402742 ocm 12402742 61311 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48835) Transcribed from: (Early English Books Online ; image set 61311) Images scanned from microfilm: (Early English books, 1641-1700 ; 767:25) A sermon at the funeral of Sr. Edmund-Bury Godfrey, one of His Majesties justices of the peace, who was barbarously murthered preached on Thursday the last day of October 1678, in the parish church of St. Martin in the Fields / by William Lloyd ... Lloyd, William, 1627-1717. [3], 42 p. Printed by Tho. Newcomb for Henry Brome ..., London : 1678. Includes bibliographical references. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Godfrey, Edmund Berry, -- Sir, 1621-1678. Bible. -- O.T. -- Samuel, 2nd, III, 33-34 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2004-01 Mona Logarbo Sampled and proofread 2004-01 Mona Logarbo Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion IMPRIMATVR , Guil. Jane . R. P. D. Hen. Epis. Lond. à Sacris Dom. Nov. the 9th 1678. A SERMON AT THE FUNERAL OF S r EDMVND-BVRY GODFREY , One of His Majesties Justices of the Peace , Who was Barbarously Murthered . Preached on Thursday the last day of October 1678. In the Parish Church of St. MARTIN in the Fields . By William Lloyd D. D. Dean of Bangor , One of His Majesties Chaplains in Ordinary . Vicar of the said Parish of St. Martin . LONDON , Printed by Tho. Newcomb , for Henry Brome at the Gun , at the West-end of St. Pauls . MDCLXXVIII . A Funeral Sermon , ON 2 SAM . iii. 33 , 34. 33. And the King lamented over Abner , and said , Died Abner as a fool dieth ? 34. Thy hands were not bound , nor thy feet put into fetters : as a man falleth before wicked men , so fellest thou . And all the people wept again over him . IF I could at any time allow my self to transgress the rules of this place , to Preach without a Text , it should be now , having this subject before me . Here 's a subject that makes it's own Sermon and its own Prayer . The Blood of Abel speaks , saith the Apostle . This Innocent Blood speaks and cries in the Ears of God , ( the All-knowing God that hears matter without words ; ) it speaks and cries aloud to him for Vengeance : How long , O Lord , holy and true , dost thou not judge and avenge ? It speaks to you , to your eyes , and to your hearts , many sad and astonishing things . I judge of others by my self ; I do not hear , but I feel what this speaks to me : It speaks in such Language as this , Oh my Friends ! I spent my life in serving you . It was my business to do Justice and shew Mercy . See what I had for it , Insnared and Butcher'd by wicked Men against Justice and without Mercy . How many things did I endure e're they brought me to this ? How many Lies were you told the mean while , to hide it from you ? How many deaths have I suffered before Death came to relieve me ? And if that would have satisfied them , if they would but have Buried me , you should have heard none of all this . But their Malice went farther ; My poor mangled macerated Body must be thrown out to Birds and Beasts , and my Name to the obloquy of worse men . Then it was time for me to speak for my self , and God brought a number of you to hear me : then I said , see , see , O my Friends , how they have used me ! Behold the Spectacle they have given you . I saw it among the rest : It was a most dismal fight , such as that which we read of . It was so , that all that saw it , said , There was no such deed done nor seen from the time that we first came to be a Nation , till this day . 'T is possible I might find something like it among other Nations ; but I shall confine my self to what we find among the people of God. And of all that God delivers to us in Scripture , among them , I think there is no example like that of the Murther of Abner , which occasioned those words which I have chosen for my Text. And because I do not intend to dwell upon that , I shall shew you ( but briefly ) these three particulars in it , First , the Person ; secondly , his Sufferings ; and thirdly , the Consequences of it . First , the Person ; that was Abner , an eminent man , both in dignity , and also in usefulness among his people . Secondly , His Sufferings ; a bloody violent death . And herein I have three things to consider . First , the kind of Fact : He died , he fell by wicked men : He was Murthered by Ioab and Abishai . Secondly , the manner of it ; Perfidiously and cruelly , with shew of the greatest Friendship they inhumanly killed him . Thirdly , the Authors of it ; Such as can pretend Friendship to destroy ; such no doubt are wicked men , the most dangerous sort of wicked men . By such a Wise man may be caught , and die like a Fool ; a mighty man may be deprived of the use of his hands ; a wary man may be deprived of the use of his feet : There is no fighting with such , nor no running away from such an Enemy . This David exprest in his Lamentation , which moved the People to theirs , and that was the consequence of it , which comes last to be considered . I shall repeat you my Text , that you may see how all these parts lie together . The King Lamented over ABNER , and said , Died Abner as a Fool dieth ? Could he make no shift for himself ? Why couldst thou not fight ? Thy hands were not bound . nor thy feet put in Fetters , why couldst thou not run away ? The reason is plain , thou couldst do nothing to help thy self . Thou wert caught in a trap . As a man falleth before wicked men , so fellest thou . This the King having said , all the People , who wept before , now wept again over Abner . For the Person here spoken of ; He was a a Prince of the Blood , b Cousin German to King Saul , and General of his Armies all his Reign . He was an excellent person ( as c Iosephus describes him ) for Counsel , & Courage , and Diligence , & Experience in affairs . There is ground to believe this from Scripture , which makes him after Saul's Death , to have been the only support of his Son and Successor Ishbosheth . 'T is said 2 Sam. 2. 8 , 9. That Abner took Ishbosheth , and made him King over all Israel . He might , in all probability , considering the others weakness , as easily have made himself King if he pleased . But he was true to his Relation and his Trust. In this Chapter , at the sixth verse , He set himself with all his might for the House of Saul . Amidst his cares and concerns for the State , he was not forgetful of the Church , as appears by his Dedications , 1 Chron. xxvi . 28. I find nothing that can any way blemish his Memory , unless it was something contained in this Chapter ; where it is said , that he was charged by Ishbosheth , with dishonouring the Bed of his late Master , ver . 7. He asketh him , Wherefore hast thou gone in unto my Fathers Concubines ? Iosephus believeth the information was not true ; and it seems not so likely of one of his age , being then above sixty years old when the King charged him with it . The more cause he had to lay this to heart . it made that great man think his Service misplaced , and that God was not pleased with what he did for Sauls Family , in opposition to David , who had a better title to the Crown . He knew that the Government was not yet made Hereditary , but that it was conferred immediately by God , who had decreed that he would take away Saul and set up David in his stead . And reflecting upon this , Abner swore he would now make amends for his Error , he would bring over the Kingdom to David . This Ishbosheth heard ; and durst not gain-say , nay , it seems he consented to it , by what followeth : For when Abner sent to David for Terms , and he required this preliminary point , that his Wife Michal should be sent home to him ; we read that Ishbosheth used his Authority in the matter : He sent for his Sister Michal , and delivered her to Abner , to take her with him when he went to perfect his agreement with David . This being supposed , that he had Ishbosheths consent , I do not see what can be blamed in the conduct of Abner ; I see much to be commended in him , especially considering the greatness of his Birth , and how near he was to the Crown , and in what probability he stood for it ; that notwithstanding all these temptations , he still adhered to just and right , he kept his Loyalty to his Prince , he did all possible Service to his Country . He was about the greatest work , to secure both the peace and the Religion of God's people , in uniting them under the government of David ; when unexpectedly he was taken off by Death , which is the second thing I am to consider . His Death was Untimely , and Bloody , and Treacherous . First , Untimely ; for he was then in the midst of his Business . He had been at Hebron with David . He had made his terms with him ; such as would have united all Israel without a stroke ; such as would have saved Ishbosheth's life , as appears by what follows , 2 Sam. iv . 1. ( which confirms me in what I said , that he had his consent along with him ; For there it is said ) When Saul ' s Son heard that Abner was dead , his hands were feeble , and all the Israelites were troubled . Then , and not before , the reins of Government fell out of his hands . He could hold them no longer , when his friend Abner was dead , both his and all Israel's hopes , depended upon Abner's safe return . And he was so far towards it . He was then upon the way , when he was fetched back to Hebron by a Messenger in David's name . So Iosephus understands those words in the 26th verse , But David knew not of it ; It was in David's name , but he knew it not . And when Abner was come back , even at the Gate of the Royal City , he was met and received by some friends whom he did not suspect . They had him apart from his company , they brought him into a lone place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Iosephus , to tell him something which the King had forgot . And there he soon had his Message ; it was a Stab , that put an end to his life . The Authors of this fact were as soon known as the fact it self . They were Ioab and Abishai , the Sons of Zerviah ; men that had a pretence to do this , in revenge of their Brother whom Abner had slain some years since in defence of his own life . Revenge was an ill reason ; but the Scripture mentions that , as the only one they had to give . The true reason was ( saith the Jewish Historian , who is herein followed by most Christians , ) because they feared that among Abner's Terms , this was one , to keep his place , to be General of the Armies of Israel . That interfered with the Ambition of these men , who were resolved to have all the power to themselves , to admit of no sharer . They would scarce take in the King himself ; Even He complained , they were too hard for him , in the last verse of this Chapter . I am weak this day , though anointed King , and these men the Sons of Zerviah are too hard for me . It appeared they were so , by this , that he durst not call them to account for it . But he did all that he could . He disclaimed , he detested the wicked fact ; He curst the Authors of it most bitterly . He exposed them to the people ; requiring them all to mourn for Abner , and to shew all possible signs of it , by renting their clothes ; and putting on Sackcloth , which the people did most willingly , and Ioab durst not but do it among the rest . In this mournful array they attended him to his grave . The King followed him weeping , and all the people wept with him , saith the Text. When they had buried him , the King pronounced the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the funeral Song , for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , which being in Ioab's and Abishai's presence , it was a fresh mortification to them , as well as a just honour to Abner . The King lamented over ABNER , saying , &c. I intended all this but to shew you in Scripture a Record which God hath given us of his peoples behaviour in such a case as we have before us . Such as that in divers respects , though very different in many other . And yet whereinsoever they differ , if their case exceed our's in some respects , it is exceeded by our's in so many more , as may sufficiently justifie us , and oblige us to the like Lamentation . Only bating this one Circumstance , Abner's high birth and quality , being a Prince of the blood , and so nearly allied to King David ; ( which , together with some other public considerations , might well oblige David himself to be present at his Funeral . This we have no reason to expect of our King , who hath done in other respects more than David could or durst do for Abner . But waving this , ) we have all other Considerations , some greater than what God's people had in my Text , to weep and weep again , in our private and in our public Lamentations . First , the Person , and his Personal Accomplishments , were such , as , though I would not compare them with Abners ; yet I would not lessen him by declining the Comparison . They were very considerable in his rank . He was a great blessing to this place , and will be so understood , as all God's Blessings are , by the loss of them . But secondly , for the Kind of our loss , for the things that he indured , for the manner in which he was brought to it , for the Treachery and Barbarity of it ; These things are so far above all that were in Abner's case , that we cannot admit them into the comparison . Thirdly , For the Authors of Abner's Murther , they were known , by this , and one more , that of Amasai whom they killed in like manner . But for our's , they are unknown . We are yet to inquire for them , and we have reason to fear we may find them too late , and yet too soon . Lastly , For the Consequences , I shall shew you how the King hath lamented it ; and how , besides all that we have done , we are yet to do it so as to make the best of our loss ; To sow in Tears that we may reap in Joy. That is the End and Benefit of our Lamentation . First of the Person , I must crave leave to say so much as may justifie the public sorrow upon the account of an Extraordinary loss . And being my self particularly concerned in it , I may be allowed to speak with the more freedom . 'T is all the way I have to shew my Gratitude for the many good offices that I among many others received from him , while he was living . And what I am to say , I have so well considered , that I do not fear to be suspected of Flattery by any that knew him so well as most of you did in this place . As to those things which belong to a private Christian , I ought to know him better than most others ; and I did know that by him which gives me abundant comfort in his Death . I knew him to be a Just and Charitable man , a Devout , a Zealous and Conscientious Christian. His Religion was more for use than for shew . And yet he was constant in all the acts of Gods Worship . He loved the Communion of the Church , as well out of Judgment as Affection . And though the compassion that he had for all men that did amiss , extended it self to allmanner of Dissenters ; and among them he had a kindness for the Persons of many Roman-Catholicks : Yet he always declared a particular Hatred and Detestation of Popery . I say this on purpose to be remembred , ( because some would have him a Papist , or inclined that way , ) I never pleased him with any duty I performed , at least he never thanked me for any , so much , as he did for those Sermons which I preacht here against Popery . But these things are less considerable in our loss , we are more concerned for what he was in his Publick capacity . And for that he seem'd made and fitted up with more than ordinary care : God seemed to have singled him forth , and designed him to be the Useful man that he was in this place . He was composed for it , both by Nature , and Education , & Choice , & Study , & Practice : I know not what could be added to make him fitter than he was . He was ( as it were ) Born to be a Justice of Peace ; his Grand-father , his Father , his elder Brother were so before him . The two last were also Members of Parliament . His great Grand-father was a Captain , which was considerable in those days . His Education was sutable to his Birth ; being brought up at Westminster School , from whence he was sent to the University , thence to Travel in forein parts ; then he came to live in the Inns of Court , where wanting health , he retired for a time into the Countrey : And now all our hopes of him might seem to have been defeated at once . But that God , who by his Providence , designed him for this place , brought him back with an intimate Friend and Relation ; who having suffered much for the late King , whose Servant he was , turned what he had left into Money , and to make the most of that , employed it in a Wood-yard in this Parish . Our Friend could have no great Estate , being the tenth Son of his Father , who had four Sons younger than he was : and his Father was a younger Son of his Grand-father : So that though his Father had a plentiful Estate , and his Grand-father one of the fairest in his Country , yet but a small portion of these could fall to his share . But what he had , he laid it out as Partner with his Friend , and so improved it , till he had wherewith to live like himself . And then , he that was never bred to a Trade , needed not be perswaded to ease himself of it . He found other business more equal to his Soul : Which having practised at first , with his other emploiment , afterwards he withdrew from all other business to this . He dedicated himself wholly to it ; made his Country his Family , this Parish his Wife and Children ; attended wholly to their good ; to keep up Law , and Justice , and Safety , and Liberty ; to save others from violence and wrong , to reduce them from disorder and idleness . He was perhaps the Man of our Age , that did the most good in that Station : I should not doubt of it , having so great an Author . He that ought to know best , hath often said , Sir Edmund Godfrey he took to be the best Iustice of Peace in this Kingdom . He knew what he had reason to expect would come of this , the emulation even of good Men , for they are but men . And he shewed his own infirmity in this , that sometimes he was troubled at it . But for others , he despised whatsoever they thought or said . He knew before hand the price of doing his duty , how many ill men he must displease , what Scoffs and Censures he must indure , what hazards he must run . And this was all he expected for his labour . He thought it worth the while , to suffer this for God's Glory and the Public Good. 'T is vulgar Virtue that puts men only upon safe good things . 'T is Virtue in its Perfection , when one dares do well , and suffer for it . And of this degree , he shewed some as great proofs , as perhaps have been given in our days . In the Plague-time , who would have done as he did ? not only to stay here , but to expose himself upon every Occasion . It was much to indure the very Air ; that , besides its own Putrefaction , was filled with the steams of so many thousands of dying-breaths . It was fearful to see and hear the mournful Objects and Cries that went hourly every-where about the street . It was a desperate thing to Flesh and Blood , to converse with them , and to be in the midst of them . God knows , when I am called to this , how I shall perform it ; But he did , what I have even trembled to hear ; He fed so many poor with his own hands , distributed as well Physic as food , exposing himself to be pulled and haled by them sometimes . And that which exceeds all the rest , where the Officers durst not , he went himself into the Pesthouse to seize on a Malefactor . These are instances of so high a Courage , so undaunted a Zeal to Public Good , that if we should have the like occasion again , ( which God forbid ) we could scarce hope to find the like Instances . He could not shew the like himself at other times . And therefore I shall the more easily pass over those things which in themselves were very considerable ; those Watchings , and Hazards , and Toils , which would have been great matters to others ; But they were less to him , because he had inured himself to them . They were by long and constant practice become so natural to him , that he seemed to have left himself , no sense of any Labour , no Weariness of watching , no Apprehension of Danger , in any thing by which he might do service to God , the King , and his Countrey . There are but few such men living , the greater is our loss by his Death . A great loss , if he had died a Natural Death . Then we should have submitted to the will of God. And so we must now . But we could easier have done it , if he had lived out his time , and done all the good we could have hoped from him . If he had lived the Age of a man , as his Grandfather did ; or as his Father , to that which Moses calls Labour and Sorrow ; or as his Mother , who is eighty six years old , and yet living . How much good might one do so qualified as he was , so disposed , so resolved , so verst in Business ? How much more good might he have done , if he had lived to those Years ? But to be taken off at six and fifty , as he was , when he might have lived much longer , to go on doing still as he did ; the thought of this hath much uneasiness in it . But then farther , to think how he was taken away ; by a violent Death ; He was Murthered ; The very mention of this strikes horror into one that considers it . Human Nature abhors it . Much more , Grace in Christians ; whom God hath strictly forbidden it , by all the Laws that are given to Christians . But then , to murther a Magistrate , that should be the Keeper of those Laws ; This is so much beyond Common Horror , I know not how to express it . If it were an Assault , if it were a false Imprisonment , much more if the Murther , of any other person , the Magistrate is he that should punish it . But that he should be murthered himself ! To murther Him , it cannot be without the highest Affront , to Authority , and Laws , to the King , to the whole Nation , to God himself . Alas ! that such wickedness should be done in our Nation , in this 〈◊〉 in this Place . But especially upon such a Magistrate , that was the blessing of this place . They could not hurt him , but they must hurt us all , for whom he lived , and cared , more than for himself ; for whom he also died , as we have too much reason to believe . Considering this , it concerns us all to know how he died . There are ways , that a Wise man may die like a Fool ; that he can neither fight nor run away ( as my Text shews us ) . Thus died Abner , and thus died our Friend ; and this heightens our horror above measure . Had he died by sudden chance , or by open Malicious design , it had happened to him as it hath done to many others : But perhaps never any was Murthered as he was , so treacherously and basely , and with such bloody and barbarous Cruelty . For the Treacherousness of it , if Abner were catcht so , it is no wonder . 'T is no hard thing for any one that hath made himself base enongh ; that will violate his Faith , and break the bonds of human society ; to call another aside , and secretly to cut his Throat . The pretence of common Friendship is enough to enable any one that is wicked enough , to do this . But in our case , there was no need of so much as that pretence or colour of Friendship . Any Stranger might do it to a person of so easie access ; one that never denied himself to any one that had need of him ; one that neither feared force , nor affected shew ; and therefore never took so much as a Servant along with him . He was at every ones call , to do that which was his daily business ; to make Peace , to do Justice , to do any good to any Person . Was it not a worthy Prize to get such a one into their hands ? Oh Cowards ! that could go such a low mean way to take him . Oh Monsters ! that having taken him , could find in their hearts to do him hurt . Well , he is now in their hands , as he thinks , to do them Service in his place . What business have they for him ? What they said , we are not able to guess : But what they did , appeared by woful tokens in this poor body . God knows where they kept him . We know only it was under restraint ; and 't was not altogether in darkness , by the Wax-candle-drops upon his Cloaths ; and therefore it was not altogether Hell upon Earth ; though it was like it in his usage , that Hellish usage that he indured . Ah poor Soul ! How many comfortless hours did he reckon in that merciless Trap where they kept him ? How many insulting words , how many reproaches did he hear ? What Racks , what Bodily tortures might he probably suffer ? And what Cordial , what Refection to support him under all this ? We know nothing but what appeared in his Body ; his sunk Belly , his empty Stomach , his blancht Tongue , were all witnesses of his Chear . My Tears are my Meat day and night , while I call upon my God. Yet we cannot say they starved him . God knows what they would have done , had they had time ; but in all likelihood , it was the fear of Search that hastned his Death . And the same death it was , that they deserved ten thousand times over . They can suffer no worse ( if they are taken ) than this , to be Strangled , and then the Law hath done with them . But when they had Strangled him , they had not done with him so , he must be cast forth to the Birds & Beasts : and that with the formality of a Sword thrust through his body , that if men came to find him , they might judge that he had killed himself ; Whether it were to save themselves from Suspicion , or whether out of malice to him , or whether both these together , God knows . Sure enough , it was the worst they could do to him ; It was that which being believed , would ruin all that they had left . All that they could not reach , the Law would , if he had Murthered himself . It must have ruined his Name , it had forfeited his Estate , it had brought a blot upon his Family . Nothing could be done more to shew their Malice , if that were their meaning . If they rather sought to hide their own Guilt , it was surely an Infatuation from God : He took away their understandings , that they could not consider those things which every Child could not but observe . What , would none miss his Band , or take notice of his clean Shoes ? Would none look for the effusion of Blood , or take notice of that which hindred it , that so manifest Coagulation ? Twenty things more that have been considered elsewhere , and are not to be repeated in this place . It was surely an Infatuation from God. Who having suffered them to run on in their sin to the utmost to make that scarlet sin of Murther , even blush at it self ( if it were possible ) ; having suffered the Devil to teach them every thing else that he could think of , to consummate the Ruin of this good man ; yet was pleased so to take away their understandings , that they could not see so many evident proofs as would be made to all the world ; of his Innocence , and of their horrible wickedness . But now I speak of Discovery , me-thinks I see you all stirred up , as it were , expecting that I should name you the Persons that did this bloody Fact. I would I could , for sundry reasons . But I cannot pretend to that . I can only say with David , they were Wicked men . He was the common Enemy of all such , and it pleased God to let him fall into their hands . He fell by the hands of Wicked men , that is certain . But if you would know more , I will endeavour to shew you how possibly You may discover them . Perhaps some that are wiser , would be afraid to go so far . But why so ? I speak for him that feared nothing , but to lose an Opportunity of doing good . And in hopes to do good by it , I will be so far like him ; I will not fear to go on with what I offered , as to the discovery . There are three things to be chiefly considered in this matter . First , Mens Actions : Secondly , Their Interests : and Thirdly , their Principles . We shall consider each of these , First , their Actions and Practices . Since we know not who they are that were the Authors of this Wickedness , at least can we find who they are that are not willing we should know it ? They that have practised , and intrigued to this purpose , to endeavour to hinder the Search , or the Discovery ; if they knew what they did , we have reason to judge they were concerned , for themselves , or for their Friends . You cannot but remember the dust that was raised in the week when the Search should have been made ; those Calumnies , & those various reports that went about , as it were , on purpose to hinder the discovery . One while he had withdrawn himself for Debt ; Another while he was Married , & that not very decently ; Another while he was run away with a Harlot ; even what the Father of Lies put into their heads . At last , when they knew what they intended to do with him ; they prepared you to expect it , by giving out that he had kild himself . You know how impatient they were to have this believ'd . I was told it some hours before the discovery , that he was found with his own Sword through his Body . Others could tell that he had two wounds about him . These things were found to be True some hours after . But then they devised sundry Untruths to colour it . It was suggested that it might be done ▪ in Distraction , which ( they said ) was an Hereditary Disease in his Family , that his Father and his Grand-father had it before him ; that this Disease being stirred up by some mis-apprehensions , wrought that direful effect upon him , to make him kill himself . These things ( from whatsoever Author they came ) being confidently said , were as easily believed by them that knew nothing to the contrary . I confess I knew not what to think my self , till I saw the contrary with my eyes . When I saw he was strangled as well as thrust through , I soon considered , that no man could kill himself both those ways . And then for the Scandal that was raised of his Family , I found upon inquiry ; that all the colour they had to say it , was only this : that his Father was sometime afflicted with Melancholy , almost to Distraction ; but it was before he was fifty years old ; he soon recovered of it , and lived till the eightieth year of his Age. Besides , I am informed , that there never was any appearance of the like Distemper in any one Person of all that numerous Family : Nor did any of his Relations ever come to an untimely end , as has been falsly reported . For the Melancholy that was observed in our Friend , I think none , that knew him , ever thought it Distraction , or any thing tending that way ; but a thoughtfulness sometimes , that proceeded from the Intricacy and Multiplicity of Business . I believe the weightiest business that ever he had , was that which made him say some Days before his Death , I am told I shall be knock'd in the Head. He said this in my hearing , without any great visible Concern . He continued the same he ever was , in his daily Conversation ; Serious in Business , but Chearful and Pleasant at other times . Thus he used to be alway . He was so the last day of his living life ; that is , till the hour that we lost him . And how he was afterwards , I suppose they best know , that were the Authors of these Rumors . That 's one way to try men , I think , by their Actions and Practises . A Second way to find out the Authors of any Fact , is to consider who they were that were concerned to have it done . It was Cassius's word , Cui bono ? For whose Interest was it ? Now consider for whose Interest it was to kill this Person . They must be some that were not safe while he lived ; or some that might be the better for his Death ; And that in some considerable measure , such as would requite all the danger they were to incur by it . If you know of any that could not think themselves safe while he lived , you have great reason to believe you know the Authors of his Death . I have not so far been Privy to his doings , as that I could be able to enter into this Secret. Much less to know of any Personal Malice against him . He that was so tender hearted , even to those whom he punished , could not provoke any one to this height of Revenge . Much less were they Robbers , or any such Poor Rogues , that kill men for what they have . These did their work Gratis . They left him all his Money . They took nothing but his Band , except Papers . 'T is therefore very credible , that the Authors had some other Interest that moved them to it . And that seems rather to have been , against the Government and the Laws . They knew how firm he was in his Duty to both ; and perhaps they had tried it in something else than we know of . If so , they could not but think it worth their while to send him out of the World. One that durst do his duty , when he knew , whom , and what , he should provoke by it ; One that would give so ill an Example to other Magistrates , which if followed , might be the Ruin of their Cause ; What could they think of such a man ? We cannot scare him , We cannot bribe him , but we can kill him . They could not have thought of a more Compendious way than this . Especially , if the killing of him would dishearten others , and so be a means to weaken Authority and Laws . Such men cannot but know , that Publick-Spirited men are not so many ; and they that are , are but Men , They may be daunted , they may be discouraged . And what can do that , more , than the Terror of such an Example ? I doubt not , they that did this , would rather have done it Publickly for that reason . As we hang up Thieves , for Example to others ; so to hang up Justices for doing their Duty ; Oh that would be a pleasant thing indeed ! No , Gentlemen , we are not come to that yet . God knows , what we may come to for our Sins , and by your Means . But it will be the longer first , if the Laws can find You out . And towards that , we have some guess at you by this Token ; They that are against the Established Laws , it was their Interest to do this , That is the Second thing . The Third Token is , by their Principles . And so , whosoever did this , they should be either such as hold nothing Unlawful , or at least such as hold it Lawful to do such things . For the First , that is , Men of Atheistical Principles ; they follow only their Lust , or their Interest ; Which will scarce unite any number of men to carry on such a formed design as this was . Or if it had , they would scarce have held together so long , they would have impeached one another , and so saved us the Labour of Discovering them by this Token . I do not therefore charge it upon them that hold nothing Unlawful . But how shall we excuse them , that hold it Lawful to do such things ? If there are such Men in the World , and if the other Tokens agree to them , they surely are the likeliest that can be thought of for this Matter . But such a sort of men there is , even here in England , we have them among us . I could not but think of them when I named the other Tokens , and so must any one that hath been conversant in their Books . We need not put them upon the Rack , to make them Confess . They offer themselves , they tell us such things which we scarce dare tell you again . 'T is scarce credible , how openly , and how grosly , they teach men these things They are the Iesuits I speak of . And whosoever reads their Books cannot but know I do not wrong them in what I say . I say , First , They teach men to raise such Reports as we heard of this Person . And Secondly , 'T is their Interest to discourage the Execution of the Law. And Thirdly , They hold it Lawful to kill Men that would prejudice them or their Religion . If I prove these Three things , we have all the Tokens together , which I think are not to be found so in any other Persons or Society . Let them clear themselves as they can of the Fact. I will prove the Tokens . And First for their teaching of Calumny . In plain Terms , to slander another man in Defence of ones own Right or Honor , and especially one of the Fathers to do it in Defence of the Society ; some hold it plainly Lawful . Some say , it is a Venial Sin. For the Proofs you may find them together in the Fifteenth of the Provincial Letters . If so , what should hinder these men from r●ising all those Reports of this Person ? Since it was in Defence of themselves , and of their Sect , if they killed him . Secondly , That it was their Interest to kill him , 't is manifest ; if they have any design against the Government ; And if either his Life would have hindred or discovered them in it , or if his Death would discourage others from being Active in their Place . But that it is the Interest of their Sect , and of their Church , to subvert the Government ; and that they for their Parts design it now at this Present ; I think this is so palpable , that I should but lose time in proving it . Thirdly , That they hold it Lawful to kill in such cases . For this , 't is as plainly delivered in their Writings , as any Article of Faith is in the Creed . They say First in General , To kill another , is Murther indeed , if you do it for Revenge , or any such Sinister End. And therefore you must be careful to direct your Intention aright . And so by directing the Intention , though you do the same Act , it is not Murther . For Example ( saith Amicus , one of their Professors ) if one threatens to publish grievous crimes of my Self or of my Order ; When I have no other way to escape this , I may lawfully kill him . And ( saith he ) 't is plain that I have no other way , if he be ready to charge me or my Order Publickly , Coram gravissimis viris , before men in Authority . Saith Tannerus in like manner , One may kill him , if it be in Defence of his own Goods , or of the Goods of his Society . Saith Lessius , If one endeavours to take away my life , by revealing a secret crime , I may kill him . Nay , if he endeavours to take away but my good name , by revealing a secret crime , I may kill him , saith Lessius , and the same saith Filliucius . Now who that knows what Informations our Friend had against them , can doubt but they might lawfully kill him by these Doctrines ? I name but one for each . Whosoever would see more , may find them collected in the seventh and the thirteenth of the Provincial Letters . Though if we had but one Author for each of these Doctrines , that 's enough to make a probable Doctrine , as they tell us . And then , if it is probable , we may practise it safely without sin . I know what any Iesuit would answer to this . They would say that these Doctrines , are some of them delivered as being only Speculatively true ; that is , they are true in their own Nature : But they are not Practicè sequendae , that is , in respect of the Consequences , they are not to be reduced to Practice . And why so ? If they are speculatively true , why then are they not to be practised ? They themselves tell you why , They would cause disorders in the Commonwealth . Lessius hath a better Reason , for one of them , He saith , one ought not to practise it , because if one doth , he may be hang'd for it . The mean while , if one can do it so secretly , as not to disturb the Commonwealth , ( and then to be sure he shall not hang for it ) in that case it is Practicè sequenda , 'T is to be practised according to their Doctrine . Or if not , while it is speculatively true , that the thing it self is no sin ; Who that knows this , and hath a mind to kill another , and sees his Occasion , will make any Scruple of the Practice ? Yes , ( they will tell you ) the Pope hath forbidden it , in that Decree of the Year 1665. which is set down in the end of the last Roman Index To their shame be it said , These Doctrines are forbidden indeed ; But not as being Untrue , not as Contrary to God's word , or having any Immorality in them : How then ? He saith , they are ad minimum scandalosae , At least they are apt to give Offence , ( no doubt they are , if we Hereticks come to know them : ) And therefore he charges them upon their Obedience to himself , that they must not Practise these Doctrines . Had he said upon their Obedience to God , that had been a dangerous word . It would have made them afraid to Practise them , even in his own Service . He would take heed of that , not to spoil that which may be a Useful Doctrine . But he forbade it , forsooth , upon Obedience to himself , which is such a Restraint as the Pope may take off when he pleaseth . And how can we tell , when he doth , or doth not , that which is in his Power secretly to do or not to do ? We have only this measure by which to judg : He will do whatsoever he sees best for the Catholick Cause . If he sees it best for the Cause , we shall live . If not , you see it is no sin to kill us ; even the Pope being Judge . So that now we hold our Lives at his Courtesie . But thanks be to God , that gives us better security than that ; gives us Government and Laws to protect us : Or else , no man here knows how soon he might be laid as our Friend is before us . And we thank you , Reverend Fathers of the Society , if you were the men that killed him , as you are the likeliest if we may believe yourselves ; We thank you , that you did not begin with the Government first . That you killed him , not the King. There had been a Blow indeed . We thank you for not beginning with That . Though we have the less cause , if your Plot was against the King , and you only took this man away , that you might the better cover it . We thank you at least , though we pay too dear for it , that you have made the People know your Religion ; that you have Alarm'd the State with your Practises ; We may live the longer for that , to thank you for it . But then we must remember , we ow this to God , not to you . He it is that hath crossed your Design . It is he that hath taken away your Covering , and spread reproach on your faces in the stead . We see what you would be at ; if not by this , by some thing else . And if we saw it by nothing else , we know it sufficiently in your Writings . When your Doctrines are so plain , we have no Reason to doubt of your Practises . God still deliver us from your Bloody hands . God keep England from your Bloody Religion . This being at present as far as we can go in the Discovery ; all that remains is , to return , and to consider our loss , and to lament over it . It was the Consequence of Abner's Death . The King Lamented over Abner , and the People wept over him again . King David mourned for Abner . That was all that he could do . Our King hath done more . He hath not only lamented , but proclaimed his sense of it , to the whole Nation . He hath done it , once , and again , with all possible Demonstrations of his Care , and of his Concernedness , for the Discovery , and for the Punishment of this wickedness . Where the King hath begun to us , we ought to follow him , as Israel did David . We have wept already , we are here to weep over him again . And because I would not keep you long in pain , nor stir you up to fruitless Tears , I will endeavour to shew you how it may be a useful Lamentation . There is no fruit to Godward , but is to be brought forth with Patience . And therefore first . I must caution you to that , in this and all other Trials . If this Horrible Fact were committed by those hands , ( which of all other we have reason by all Tokens to suspect ) yet have Patience , and deal not violently even with them . What by Law may be done , I would not preclude , I pray for it . But otherwise , 't is Murther in you to kill a Iesuit , that thinks it none in such Cases as this to kill You. God be thanked , you are no Disciples of theirs , but of him whose sacred name they abuse ; that Holy Iesus ; He hath taught us other Rules , he hath shewed us other Practises . Love your Enemies , Bless them that curse you , Pray for them that despightfully use you and persecute you . These Rules , and the like , are the Soul of the Christian Religion . 'T is that which softens the Heart , and makes it gentle , and tender , and pitiful . And so conforms us to the Image of Christ , Who being reviled , reviled not again ; When he suffered , he threatned not ; but committed himself to him that judgeth Righteously . Indeed , when I consider the temper that is required of all Christians ; I cannot but bless God for what I find in the Protestant Religion . I cannot but reflect on the incredible Patience that was found in you at the Fire of London . Though so many believed , and few very much doubted whence it came ; that it was from the same hands which we justly suspect for this Wickedness ; yet there was no Tumult rose upon it ; no Violence done that extended to the Life of any Person . You then bore patiently that great loss both of your Houses and of your Goods . And now it cometh to your Persons and Lives , still your Patience continues . Is not this a fair proof of your Religion ? I bless God for it ; and pray for the like in other things ; Though this one is a great Testimony to us , even our Adversaries themselves being Judges , if they would but consider it . Had either of these things been done or happened in any Popish Countrey ; had the Protestants been suspected to have had any the least Finger in them ; there had not been one of them suffered to live in that Countrey . Alas ! without that , What have those poor men suffered ? What have they not suffered , who have had their Lot in Popish Countries ? In France a hundred thousand Massacred in a few daies . How many more thousands in Ireland in our Memory ? not to speak of the like Slaughters , in Piedmont , and elsewhere . Where can they shew the like in Countries of our Religion ? They might have found it now here , if we had been like them . But blessed be God , we are not so , and I hope shall never be . I beseech you to continue the same Patience still ; not lose it for any , even the highest Provocation . Commit your wrongs to him that judgeth righteously ; and under him to the Magistrate , that bears not the Sword in vain . The King hath already shewed his care in this Matter . Follow it with yours , in lawful waies . And if neither of these will do , leave the Matter to God. When he makes Inquisition for Bloud , he will remember them . We shall see it in his time , which is best ; And that by such Tokens , that all men that see it shall say , Verily there is a God that judgeth in the Earth . Next , Since we ought to Imitate those whom we praise ; let us follow our Friend , in those things which were praise worthy in him . I might enlarge this in sundry Particulars , for he had not a few Exemplary Virtues . But I must not enlarge beyond those that are of present Consideration . Let us first endeavour to right him in the Injuries that he has suffered , and then not shrink from our Duties for fear of suffering the like our selves . For the First , He was ready to do all right to others , especially if they had been so handled as he was . If any other , If his Murtherers themselves , had been used thus , he had been the man to have righted them ; by all lawful means to clear the Innocent , to discover and to punish the Guilty . This Duty is now Yours , every one in his Place , to do all that possibly he can , to right his Memory , to discover his Murtherers , and to bring them to due Punishment . I need not much exhort You to this ; and therefore next , for that which may be more needful ; I beseech you to follow him in this , not to shrink so far from your Duty as to fear them , He feared them not for Your sakes . 'T is true , he suffered for it , he lost his life . But let the Devil get nothing more by that . He hopes , and it seems to have been his design , to deter You from Your Duties , for fear if you be too forward , he may stir up others to serve You in like manner . Well , but that will not certainly follow . They will not alwaies find men unprovided , nor alwaies ready to be drawn into Traps . You see they have awakened the Government , I hope this will also awaken You. Oh how happy should we be , ( though we paid so dear for it , ) if we could gain this by what we have lost ; If all would be so vigilant , so resolved , that they might not know which to take next ; If for one Sir Edmund Godfrey , whom they have taken away , we might see twenty , yea a hundred such Justices in this City . And why not ? The English Spirit is Generous and Bold , as well as it is Compassionate and Gentle. They may be perswaded or misled , but they are not to be frighted , or threatned ; not easily into their Duties , I hope , much less out of them . That , I trust , will never be . Especially , if we remember the good Providence of God , which is the third thing . If we look up to him , that hath secured us against so great and so many Dangers . He that delivered me from the Bear , and the Lion , ( saith David ) he will deliver me from the hand of this Philistin . We may argue likewise ; He that saved us in Eighty Eight , he that saved us from the Gun-powder Plot , he will deliver us from this cursed Conspiracy . He will give us this fruit of our Loss , and of all their Machinations against us . Who knows , but , in the end , it may prove a fatal blow to themselves ? This , together with other things , which are now under Consideration , may occasion a fair riddance of all that Faction out of England . It may so happen to them , as the Apostle foretold it would to the Iews , when they persecuted the Christians at Thessalonica , That they would but fill up the measure of their Sins , that Wrath might come upon them to the uttermost . I pray rather for their Conversion . But whether that will ever be ; Whether the one , or the other , we must leave that to God. And Lastly , Look to our Selves , that all our ways be pleasing in his sight . If so , he is able to secure us against all others : But otherwise there is nothing can secure us against Him. Except he keep the City , the Watchman wakes but in vain . But if he be on our side , we need not fear what man can do unto us . Therefore cleave we to him , with all our Hearts , and Souls . Hold fast that which he hath committed to our Charge , the Gospel of Christ. When God sees Truth on our Side , nothing can make Him against us , but Sin. Therefore Watch also against Sin , Shew the Truth of your Faith by your Works , Adorn your Holy Profession with a Holy Life . So living , Death can be no Surprize to us , even such a Death , or worse , if worse can be , Let them kill our Bodies , abuse them , mangle them , as this is , or worse ; Let them burn them , and throw our Ashes whither they please ; We lose nothing by it . At last , all shall meet again in a happy and blessed Resurrection . FINIS . Notes, typically marginal, from the original text Notes for div A48835-e280 Heb. xi . 4. Rev. vi . 10. Iudg. xix . 30. a 1 Sam. xiv . 50. b Iosepho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Ios. Ant. Iud. lib. 7. c. 1. Ioseph . Ib. 2 Sam. iii. 9 , 10. 2 Sam. iil . 11. Verse 13 , 14 , 15. 2 Sam. iii. 20 , 21. Ioseph . Ib. 2 Sam. 3. 27. Ioseph . Ib. 2 Sam. iii. 27 , 30. Ioseph . Ib. 2 Sam. iii. 28 ▪ &c. Psal. xc . 10. Temburin . lib. 9. cap. 2. Sect. 2. n. 4. doubts whether it be any Sin. Lovan . Theses , Anno ▪ 1645. make it but a Venial Sin. Franc. Amicus , in Curs . Theol. Tom. 5. disp . 36. Sect. 7. n. 118. Adam . Tanner . Theol. Schol. tom . 3. disp . 4. q. 8. n. 83. Lessius de Jure & Just. lib. 2. c. 9. dub . 8. Sect. 47. Si nomini meo , &c. Moralium Quaest. tom . 2. Tract . 29. c. 3. Sect. 52. Si quis detrahat falsis criminationibus apud viros honoratos — possit occidi , quando aliter famae damnum averti non potest . Filliuc . Lessius de Jure & Just. lib. 2. c. 9. dub . 12. Sect 1 81. Filliuc . Ib. majora mala in Rep. sequerentur . Lessius de Jure & Iust. lib. 2. c. 9. dub . 8. Sect. 47. — talis in Rep. bene constitutâ ut homicida plecteretur . Mat. 5. 44. 1 Pet. 2. 23. Rom. 13. 4. Psal. 9. 12. Psal. 58. 11. 1 Sam 17. 37. 1 Thes. 2. 16. Psal. 127. 1 ▪ 118. 6. 
A48837	----	A sermon preached at the funeral of Mr. Francis Mitchel, who dyed the 19th, and was buried the 24th of July, 1671 Lloyd, William, 1627-1717. 1671 Approx. 31 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A48837 Wing L2702A ESTC R20394 12402700 ocm 12402700 61308 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48837) Transcribed from: (Early English Books Online ; image set 61308) Images scanned from microfilm: (Early English books, 1641-1700 ; 767:27) A sermon preached at the funeral of Mr. Francis Mitchel, who dyed the 19th, and was buried the 24th of July, 1671 Lloyd, William, 1627-1717. [2], 38 p. Printed by Thomas Milbourn for Thomas Johnson, London : 1671. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mitchel, Francis, d. 1671. Bible. -- O.T. -- Psalms XXXVII, 37 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2004-08 Melanie Sanders Sampled and proofread 2004-08 Melanie Sanders Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL OF M R. FRANCIS MITCHEL , Who Dyed the 19th . and was Buried the 24th . of Iuly , 1671. The Memory of the Iust is Blessed , Prov. 10. 7. LONDON , Printed by Thomas Milbourn , for Thomas Iohnson , 1671. A SERMON PREACHED At the Funeral of Mr. F. M. PSAL. 37. 37. Mark the perfect Man , and behold the upright , for the End of that M'an is Peace . THis whole Psalm was designed , saies the Syriack - Translation , for the resolving of that Question , which hath often troubled good men , and somtimes David himself , as he confesseth , Psal. 73. 2 , &c. Why God , the Almighty and most Just God , doth not speedily in this Life , take Vengeance of ungodly and wicked men . Whereas , on the other hand , it is often-times seen , that good men are punisht , and chastend , and plagued , as David complain'd that himself was , Psal. 73.14 .. And his son Solomon observed it in his time , Eccl. 8.14 .. There be Iust men ( saith he ) to whom it happens according to the work of the Wicked . Again , There be Wicked men , to whom it happens according to the work of the Righteous , this is Vanity , saith the Epicurean , whom Solomon there personates ; 't is Vanity to make any distinction , or to trouble ones head with it , or to do any thing else , than to eat and drink and be merry , and let things go which way they will. But saies Solomon of himself in the last verse of the chapter , I beheld the work of God in it , who orders things as he pleases ; and what he doth we ought to submit to it , and why he doth it , is past our finding out . Nor doth David pretend to say , why God doth thus or thus ; we shall know that most distinctly and particularly hereafter . 'T is at present sufficient to know , that He doth it , who is a God of Infinite , Unspeakable , Incomprehensible Wisdom , who is most Just in those things where He seems most Remiss ; Who is most Merciful , even then when He seems most Severe , and most Rigorous ; Who , as St. Austin saies , is so Good , that He would not suffer any evil to be done , but that he is also so Wise , that he can turn that evil to a greater Good. If any man be unsatisfied with this reason of Gods doings , it is because he himself is unreasonable , as David confesseth he had been when time was , Psal. 73.22 . So Foolish was I and Ignorant , I was as a Beast before thee . 'T is unreasonable to expect that every thing must be set right within a few years , or else to conclude it will never be . Our few years are but as a Moment before God. To Him a Thousand years are but as one day ; Yea , they are as nothing in respect of Eternity . We shall be wiser if we go into the Sanctuary of God , that is , if we consult with Divine Revelation ; Then we shall know what the End of every thing is , and it is a wise mans Rule , not to judge of any thing till the End. He that judgeth by a part of any thing , shall often see himself confuted by the End of it . Therefore David so much insists upon this , as if he had expresly said ; Tell not me of any ones beginning , Tell not me how he thrives and prospers in the World , or what Crosses he hath in the course of this Life . There is no judging of a tree but by his Fruit , nor of a Ship till you see it in the Haven , nor of a man till you have seen his End. Mark the perfect man , and behold the upright , for the End of that man is peace . But the transgressors shall be destroyed together , the End of the wicked shall be cut off . Half this will serve me at this time , for my business is only with the perfect and upright man. I shall shew you who he is , and how we are to observe him , and what we shall find by him ; all this in the words of my Text : First , who he is that David speaks of , The Perfect and the Upright Man. I shall speak of these words severally , & then bring them together ; for they signifie one and the same thing ; They are the description of a faithful servant of God. He is exprest by two names , to answer those two words , Observe and , Behold , which as Kimchi conceives , are to be taken Distributively . As if DaVid had said , Mark every individual servant of God. First Observe one , Then look upon another , and so throughout the whole number ; you shall find that their End is happy . There is not one of them , but whatsoever his Life was , he is happy in his Death , The End of that man is peace . It is the opinion of others , that , by thus Doubling his words , David meant we should Double our care in the observation . As if he had said , Mark the just man , and keep a good Eye upon him ; You may lose him in a cloud of affliction ; and then you may conclude , that he is gone , That God hath cast him out of his sight , and that he will remember him no more ; But it is no such thing ; If you keep your eye upon him , If you follow him home to the mark , you shall surely find , and you cannot but observe , that the End of that man is peace . The End , may signifie the last part of ones life , or it may signifie another life after death . Of one , or both these it is promised , that it shall be Peace to the righteous ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only Peace , but the perfection of happiness . This was promised to the righteous in this life , according to the Letter of the Jews law ; but under that was contained a Mystical sence , on which they rather depended . They were not so confident of any thing in this world , as they were of a happy and blessed immortality . Much less should we Christians , to whom God hath much more clearly revealed it , as St. Paul saith ( 2 Tim. 1. 10. ) He hath brought Life and Immortality to light by the Gospel . I having thus designed the Method of my discourse , I shall now consider each part in it's order . We are to speak of the Perfect and of the Upright man , by which words the Iews meant him that lived according to their Law. Him they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Perfect , wanting nothing to make him a holy or a righteous man. For their Law was perfect , converting Souls ; that is , making them like it , which lived according to the Rules of it . And therefore , of those Gems which the Priest wore in his Breast-plate , and were called Urim and Thummim ; that is , Lights and Perfections : As that which was called Urim , or Lights , was a pledge from God of his Illumination , for the resolving of Questions concerning Civil Affairs , while they were a Theocracy , under the government of God ; so the other Stone was called Thummim , that is , Perfections , in token of his perfect Knowledge of the Law of God ; which ( as St. Paul said long after that Token had ceast , but perhaps alluding to it , 2 Tim. 3. ver . ult . ) was enough to make the man of God , Perfect , throughly furnisht to every good work . The word Upright in my Text , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Straight in the Hebrew . Now , that is Straight which is according to the Rule . So that the Law of God being considered as the Rule of our Life , he that Walks by this Rule , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a straight , or an upright man. Thus all Israel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 33. 5. and in other places ; to signifie not so much what they were , as what they should be ; how they ought to be Straight , according to that Rule which God had given them . Thus Balaam speaking by the Spirit of God , called that Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb . 23.10 . Insomuch that this Title in my Text , is the very same in effect that our Saviour gave to Nathanael , John 1. 47. Behold ( sayes he ) an Israelite indeed , in whom there is no guile . Both these words , according to this interpretation , signifie one and the same thing . He is a Perfect man , and he is an Upright man , that yields a hearty , constant , and uniform obedience to all the known Commandements of God. Fear God , and keep his Commandements , says Solomon ; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Duty of Man , as it is in our translation , Eccl. 12.13 . Nay , according to the Hebrew , it is the Whole Man ; so the Septuagint renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so the Vulgar Latine , this is Omnis homo . This is all that a man Is to any purpose ; This is the substance and solidity , and life of him ; This is it that makes him a Perfect man in Holiness here , and in Happiness hereafter . This was plainly the sense of these Hebrew words in my Text : But how these words are to be Applied to a Christian , I cannot easily shew you , without going higher , and spreading farther , through the whole use of the word Perfection in Scripture . There is an Absolute Perfection , which is onely the perfection of God. There is Perfection in suo Genere , which belongs to every one of his Creatures . Every creature is said to have perfection of Parts , when it hath all things that are necessary and essential to its kind . And yet that which is perfect as to its Parts , may be imperfect in Degrees , in comparison with others of the same kind . To Apply this to the Moral and Religious sense . In this sense , he is said to be a Perfect Man , that in all respects conforms himself to the Will of God. He is in all points such a Man as God made , and such as God would have all Men to be . Thus Adam was Perfect before the Fall ; He was then free from Sin ; He was Perfectly such as God made him . But having Contracted Sin upon himself , and his Posterity , there was need of a second Adam , to obtain Pardon for Sin ; and that Second Adam was our Lord Iesus Christ. By Vertue of whose Death , which He was to Suffer , in the Fulness of time , there was prepared for us , even from the beginning of the World , a new Way to Perfection ; not by living without Sin , but by the Pardon of Sin to all them that conform themselves not exactly , but sincerely , and constantly , as far as they are able , to the Reveal'd will of God. But the Will of God was Reveal'd by several Degrees , to them that lived in several Ages and Dispensations . And Perfection was still an Uniform obedience to that Will of God that was known to them in their Age , and under their Dispensation . It was thus in the Patriarchical Church , for above Two Thousand Years before the Law was given . They had then little else ( that we know of ) besides Oral Tradition . But whatsoever they had , they that lived according to it ; they were said to be Perfect Men ; that is , they were such as God required Men to be under that Dispensation . Thus it is said of Noah , Gen. 6.9 . that he was Perfect in his Generation : That is , he Observed both the Natural Law of God , and the Divine Institutions that then were , though he had not all that was Known when the Books of Moses were Written . He lived Carefully , according to those Rules of life in his Time , and therefore is said to have been Perfect in his Generation . When God afterwards made his special Covenant with Abraham , and bound it upon him with the Seal of Circumcision , He prefaced it thus , Gen. 17. 1. I am the Almighty God , walk before me , and be thou Perfect . From thence forward no man could be said to be Perfect , I say none that descended out of Abrahams Loins could be Perfect , without the Seal of Circumcision . For the Iewes , when they had once received the Written Law of God ; Then , ( besides their Obligation to the Natural Religion , beside those Positive Laws to Adam , and to Noah , and to Abraham ; I say , besides all these Obligations ) it was required of them , that they should be Conformable to the Laws of Moses . Deut. 18.13 . sayes Moses , Thou shalt be Perfect with the Lord thy God. 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great Letter ; which the Iewes say , is an extraordinary thing , there were but Ten such before it in the Five Books of Moses . Which implyed , that there was more required to Perfection in them , than in the Nations from whom they were Separated by that Law. But , What shall we say to that place in Heb. 7. 19. That the Law made nothing Perfect ? It means , as I have shewed you , Perfect without Sin , and this Perfection was never attained by the Law. It can be attain'd no otherwise by Fallen Man , but by Christ , who is Reveal'd to us in the Gospel And for us , to whom this Gospel is Reveal'd , we are then said to be perfect , if we live according to the Will of God , which is reveal'd to us in the Gospel . That is in plain termes , if we are good Christians , such as live according to our Profession . So Theophylact observes , that Perfection in the Gospel-sense , is no other than Christianity it self . And Iustin Martyr interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a Christian ; that is , to conform our selves to the Gospel . Which is that acceptable , and that perfect Will of God , Rom. 12.2 . Which is called that perfect law of liberty , James 1. 25. Which is able to make us perfect unto every good work , Heb. 13.21 . Under each of these Dispensations , there have been some that have been more Perfect than others . And those which have been perfect in the main , Those which had enough to bring them to Heaven , yet are said to be Imperfect in respect of some Others that have Excelled them in the knowledge of God , and in the practice of Religion & Vertue . This particularly appears in some instances of the Gospel , where comparison is made between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , between those that were newly Converted , and those that were Adult , well grounded and confirmed in Religion . The first in each of these kinds being in comparison of the other as Children in Comparison of Men : You know Children , which are perfect in their kind , having all things essential to a Man , are yet Imperfect in comparison of them which are at mans estate . 'T is the Apostle to the Hebrews that makes this comparison chap. 5. 2. last verses , and in chap. 6. 1. Even so , the Children of God are some much inferiour to others , in that imperfect perfection of which we are capable here upon Earth . And yet the highest Degree of which we are capable upon Earth , is Imperfection in comparison of the blessed Saints in Heaven . There is no perfect Perfection but in Heaven . What we have upon Earth , is but a tendency towards it . It begins with a sence of Imperfection , It grows somthing with an endeavour after Perfection , It grows up to an earnest expectancy , which is the most that St. Paul himself did pretend ; though he reckon'd himself among the Perfect , as men are in this world ; yet Perfection in this world must be with some allowance , as he shews you in the 12 th . verse of the 3 d. chapter to the Philippians . Not as though I ( sayes he ) had already obtained , or were already made Perfect , but I follow after , &c. If St. Paul were affraid to say he was Perfect , who shall dare to say or think it of himself ? sayes Chrysostom . Which of us can be Perfect as St. Paul was ? sayes St. Austin . Yet he sayes , Brethren , I do not think my self to be already Perfect ; Only , I would be so , I do what I can that I may be so ; I follow after , in hope that I may overtake it , That I may attain to it , That I may be Perfect at last , which cannot be here , but in Heaven . It cannot be in this life , sayes the Apostle ; For here we know but in Part , 1 Cor. 13. 9. and verse 10. When that which is Perfect is come , then that which is in Part shall be done away . Here we are perfect in Christ , sayes the Apostle , Col. 1. 28. We are so in the imputation of his Righteousness , and in Gods Gracious Acceptation through him . But in our selves we are not Perfect , but Perfecting ; 2 Cor. 7. 1. Perfecting holiness in the fear of God ; Cleansing our selves from all filthiness of Flesh and Spirit ; Striving against every lust , and being careful not to come under the Dominion of any ; Warring against the Devil , the world , and the Flesh ; Applying our selves to every duty of Religion and Vertue ; Working daily to repair the decaies of the Divine Image , and to make up in our selves the Lineaments and Resemblances of God. This is called the Perfecting of the Saints , Eph. 4. 12. Yet we are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; When we come where the Original is , When we know as we are known , when we see as we are seen , Then we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made Perfect , Heb. 12. 23. Happy they , who are thus imperfectly perfect upon Earth , For , they shall be made perfectly Perfect in Heaven . Their End shall be Peace , sayes the Psalmist . Their End here is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies properly somthing to come After ; whether in this life or in the future , That is alwayes to be understood by the connexion . Gen. 49. 1. Iacob tels his Sons what shall happen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last part of the age of that Nation ; There it signifies plainly the last part of this life . It elsewhere plainly signifies the estate of the future life . Numb . 23. 10. There says Balaam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my soul go out of this world as the Righteous doth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let my latter end be like his . I should rather interpret it thus ; What is to come after death , may it be with me as it is with him . This seems to me the most literal interpretation . And yet with a Iew I should not contend about it . For , though the Iews say they had no promises in their Law which were expresly of the things of a future life ; Yet they freely acknowledg , that even the promises of this life were to be understood as Types and Shadows of the future . In the promise they say there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a plain sence belonging to things of This life , and a Mystical sence for the things of a Future life . To judge how this is to be applyed to the promise in my Text , we must first consider the thing that is here promised . 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies , both perfection and peace , and every thing that is good . It signifies every thing that belongs to the perfection of ones being , every thing that belongs to his happiness and well being . Among the Hebrews their Question was , when they asked how one did ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all well ? Their Blessing at meeting was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace be to thee . Their Blessing at parting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go in peace . There is nothing that can be wish'd one for his good , which is not comprehended in the blessing of peace . The first import of it is of corporeal things , because those are first considered in all Languages . True it is , that God hath promised his Children the enjoyment of all temporal blessings that are sutable to their condition . These temporal blessings are almost wholly insisted upon in the Old Testament , they are mentioned likewise in the New-Testament in many places ; But still with a condition , that is sometimes exprest , but always understood , for the Performing of these promises to us . That is , God will give us these Temporal blessings , as far as they may consist with our Spiritual welfare . And if he give not these Temporal things , he will certainly make it up to us , in those better things which are Spiritual and Eternal . Thus the Servant of God hath a Promise , that his days shall be long upon Earth , in the Fourth Commandement . That he shall die in Peace , that is , in his Bed ; a quiet and natural death : That he shall see his Childrens Children , and peace upon Israel . These things and many more are comprehended in the blessing of Peace . And were so Literally fulfilled to many servants of God in the Old Testament . David saw it plainly fulfilled , in the Examples of Ioseph , and Iob , which were Recorded in those Scriptures that were Extant in his age . And David himself was one more Example , according to the Literal sense of this Promise . But it was not so with the Son of David , our Lord Jesus Christ ; With respect to whom , if for no other cause , we are obliged to lay hold on this promise in the Spiritual sense . For we know that one may have the blessing of Peace , that wants many , or even all of these Temporal things ; and it shall be never the worse for him that they are wanting . Nay , if things seem quite Contrary to this Promise ; yet God will not be worse than his word . It is the Lord that hath spoken it , and he will make it good , to the Perfect and to the Upright , that the End of that man shall be Peace . And now , suppose any thing to befal that can happen ; we are armed against all cross accidents in the world . Ye cannot say nor suppose any thing too hard for Gods Power ; and if it be in Gods power , he will surely make good his Promise . What if one be snatch't away in the prime of his years ? what if he be cut off in the Field of Battel ? what if he leaves a miserable widow and children ? what if he leaves an Embroil'd estate behind him ? what if he sees the Church of God tottering , and ready to fall after him ? Yet , if this be no fault of his , if it be the will and pleasure of God , thus to deal with the Perfect and Upright man to whom God made this promise in my Text ; whatsoever Circumstances he dies in , it is certain , that the End of that Man is Peace . There is one Text that proves this , and there needs not a second ; 't is in 2 Chron. 34. 28. where God promises Iosiah , Behold , I will gather thee to they Fathers , and thou shalt be gathered to thy Grave in Peace . This God promised Iosiah , you see , not only in the General words of my Text , but also in an Express and Particular Revelation from Heaven . And yet will you see how God performed with him ? It lies before you in the History of Iosias ; he Dyed in all those sad circumstances that I mentioned . He was cropt off in the prime , and flower of his age ; He dyed a bloody death in the field of Battel ; He left a desolate Widow , and poor Infants behind him ; And a bleeding State , a Tottering Church , a ruining Kingdom ; What can be said more ? Only this ; that if God said true , Iosiah dyed in Peace . But we are sure God is true . Therefore to die in peace , we are sure , is somthing else than what the world would imagine . When God sayes , the End of that Man is Peace ; he means not that he shall die in his Bed , He means not that he shall dye in a good Old age , He means not that he shall have his Wife and Children about him , He means not that he shall leave Sion in Peace , and Ierusalem in Prosperity . He means none of those things which belong to this world ; But God means , he shall have that peace which the world cannot give . It is so . For this world is only for Temporal things , but the peace of the Perfect and Upright Man is Spiritual and Eternal . First , there is a Spiritual Peace , that is made for him in this Life . Wheresoever there is Grace , there is Peace . You know Grace and Peace go together in the Gospel . But the Perfect and Upright Man being in the covenant of grace , he is therefore in the covenant of Peace ; he is reconciled to God in the blood of Christ , which is the only effectual sufficient peace-offering of all them that are true and living Members of his body the Church ; Eph. 2. 14 , 15 , 16 , 18. Now this peace being Made for us , it is necessary we should Plead it , that we should depend wholly upon it , that we should look on this , as our only way to God , the only means of Pardon and Mercy , of grace and glory . It is necessary withal , that we should observe those Terms that our Peace-Maker hath made for us . That is , not only to believe in him , but to believe him ; to keep his Commandements , to repent and be converted , that our Sins may be blotted out , when the times of refreshing shall come from the presence of the Lord. And he that doth thus , is sure also of another peace , in the Heavenly Ierusalem , which is the Eternal Vision of peace . It is that rest which was Typified in the Earthly Canaan , and which is the Substance of all those promises of entring into Gods Rest. That perfect Peace of the Perfect Man , Who is able to express it , but he that hath already attained it ? If the peace of God in this world passes all understanding , How much more doth that peace of God in Heaven pass all our expression ? We cannot say what it is , but we can say what it is not . And therefore do commonly express it by Negatives ; by Abstracting from all the Cares , and Sorrows , and Fears , and Troubles , and Miseries of this Life . We say first , there is no Sin in Heaven ; and then to be sure there is no Evil whatsoever There is no sorrow nor affliction , There is no fear nor danger , There is no strife nor division , There is no enmity nor Enemy . There is only God ; and whatsoever is like him in goodness and Charity ; in Joy , and Peace ; in Holiness , and all manner of Perfection . Which if any one desires to know more distinctly , let him first practise these things which he knows upon Earth ; and let him have Patience , and Persevere in well-doing ; and when God sees his time , he shall depart , in that Spiritual peace which I before described , into that Eternal Peace which is here promised , in these words , The End of that man is Peace . I have done with my Text , beyond which I cannot pretend to Revelation . And therefore , in what followeth ( as in all such cases ) I desire not to impose upon your Faith ; But according to the measures of Discretion and Charity , to say my thoughts upon long and intimate Knowledge of the Person who hath been the sad occasion of our meeting this day . I cannot but say , that I have thought of him all this while , as being , according to the Language of my Text , to my thinking , a truly Perfect and an Upright Man. He was eminently such ; for he was Perfect in that Calling which of all other is most apt to shew mens Imperfections . It was a saying of Bias , that Magistracy shews what a man is . I think next to Magistracy , it ought to be said of this Profession , because of the great opportunities th●t it gives men to be dishonest , if they please . However I may be understood , I am sure I mean this no otherwise but to the honour of the profession . The Law is the glory and support of any Nation ; a good Practitioner is an ornament to the Law ; and such he was , I am sure , if I knew any . Among the men of his rank , few more throughly understood it . None more punctually observed it . None more heartily loved the known Laws of the Nation . And yet he loved not to set men at Law. He did not need it , much less did he affect it . It was his way to compose suits , rather then to make them ; especially if he saw they were Unjust or Unnecessary : And I verily believe , in this kind he hath prevented more Suits than many an Honest man was ever retain'd in . As he was not greedy to undertake , so he was most diligent to give a good dispatch . He used his Client , as if he had been his Guardian , contriving onely how to leave him as rich in purse , and as much at peace , as it was possible . And yet this I have known of him , that he was not more frugal of his Clients cost , then he was Liberal of his own . All that God blest him with , was like a Stock put in his hands for Good Uses ; out of which he both gave and lent freely while he lived , and left the rest to be distributed by his Will. Of which , some I suppose will redound to the good of this Place . What I have said of him in respect of his Calling , was only because in that he was most known ; If I should speak of him in other respects , as a Vertuous man , as a Just dealer , as a Faithful Friend , as a Loyal Subject , as an Humble Devout Christian , I am sure there are those present that could Testifie all that I have said . And after all this , Why may not I say my Text over his Corps ? Why may not I call him by these good Names in it ? Why may not I say , His End is Peace ? Only because I have not this from God. 'T is known to God alone , who is Perfect , and who is Vpright , and whose Soul is in Peace . In the most known sence of the words , I am sure he was a Perfect and Upright Man ; if one may Judge by twenty Years trial : For so long I have known him , and in all that time I never knew him blemisht ; I never heard from him an Obscene or Indecent Word ; I never saw by him an Unjust or Uncharitable Action . If any have known worse then I have observed of him ; I desire them to remember , there is no perfection without some imperfection in this World. And I am sure , he that knows more then I know , or can imagine , knows much less by him then all know of the ●ommon rate of Christians . If such a one , as he was , should miscarry and perish ; God help us , in this Age How Few are they that shall be Saved ? And if the Righteous scarcely be Saved , where shall the Sinner and the Vngodly appear ? The Lord give us Grace to avoid all evil Examples ; and to give Example , or to follow it , in all things that are good : That coming to that Perfection which God hath required in this life , we may attain to that Peace which he hath promised in the Life to Come . FINIS . 
A48839	----	A sermon preached at the funeral of the Right Reverend Father in God John late Lord Bishop of Chester, at the Guildhal Chappel London, on Thursday the 12 of December, 1672 by William Lloyd ... Lloyd, William, 1627-1717. 1672 Approx. 43 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A48839 Wing L2703 ESTC R20363 12402666 ocm 12402666 61307 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48839) Transcribed from: (Early English Books Online ; image set 61307) Images scanned from microfilm: (Early English books, 1641-1700 ; 767:28) A sermon preached at the funeral of the Right Reverend Father in God John late Lord Bishop of Chester, at the Guildhal Chappel London, on Thursday the 12 of December, 1672 by William Lloyd ... Lloyd, William, 1627-1717. 36 p. Printed by A.C. for Henry Brome ..., London : 1672. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wilkins, John, 1614-1672. Bible. -- N.T. -- Hebrews XIII, 7 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Mona Logarbo Sampled and proofread 2004-11 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL OF THE Right Reverend Father in God JOHN Late Lord Bishop of Chester . At the Guildhal Chappel LONDON , On Thursday the 12 of December , 1672. By WILLIAM LLOYD D. D. Dean of Bangor , and one of His Majesties Chaplains in Ordinary . LONDON : Printed by A. C. for Henry Brome , at the Gun at the West-end of S. Pauls . 1672. HEB. 13. 7. Remember them which have the Rule over you , who have spoken to you the word of God ; whose Faith follow , considering the end of their conversation . IN handling this Text of holy Scripture , that we may mingle nothing of Humane Affections , that our Passions may give no Interruption to you in hearing , or to me in speaking ; I should desire to suppress them quite , if it were possible . And possible it is , where they are slightly raised , as upon common and ordinary occasions : But where they are grounded and strong , where they dare argue , and seem to have Reason on their side , as there is too much in Sight for ours ; there I think it is in vain to endeavour it : The only way in this case , is to give them some kind of Vent , to discharge them in part , and to govern what remains of the Affections . You will I hope the rather bear with my Infirmity , that I cannot contain from deploring the Loss , the irreparable Loss that we suffer , I think all suffer , in the death of this Eminent Person . He was the man in whom his Friends had experience of much good , and had hopes of much more ; not so much for his greatness or power , as abstracting from these , for what they found in himself , which was a great and manifold Blessing to all that lived within his conversation . He was a Father , a Counsellor , a Comforter , a Helper , a sure Friend : He was all they could wish in every Relation , and by the course of Nature , might have been for many years . But for our sins , ( though for his unspeakable advantage ) the great and wise God was not pleased to continue that Blessing ; He took him out of this World , when for ought we could judge , there was most need of such men to live in it ; and when we had much reason to expect more good than ever by his living in it . Oh the Unsearchable ways and Counsels of God! Oh the Blindness of Humane hopes and expectaons ! While we please our selves with the good we have in hand , while we reach out for more , as if there would never be an end , within a few days all withers , all vanisheth to This : We have Nothing left , but what it grieves us to see , We have nothing remains , but what we are willing to be rid of , a poor shell of earth , that we make haste to bury out of our sight . Yes , of wise and good men , which is their Priviledge above others , there remains after Death , a Memory , an Example which they leave behind them , as a sacred Depositum for us to keep and use until we see them again . Are these things Nothing in our sight ? They are above all price in the sight of God ; who , that they may be so to us , both telleth us the worth , and recommends them to our esteem , and requires the fruit of them in many places of Scripture : But in none with more Application to our present Occasion , then in my Text. I shall sufficiently Justifie my choice of it , if I can but make it be understood : I shall shew the full Import of it , in those duties which it contains : I shall endeavour to stir you up to practise them with respect to this present occasion . First , For the understanding of my Text , we are to look for no help from what goes next before it , or after it : For the whole business of it is contained within its self . It lies in the heap among other directions , which without any certain connexion between them , were given by the Writer of this Epistle to the Hebrews , that is , to those Jews who were converted to be Christians . For the time when it was written , we are certain of this , that it was while Timothy lived ; for he is mentioned as living in the 24 Verse of this Chapter . And he being there said to have suffered Imprisonment for the Gospel , this brings us a little nearer to the knowledge of the time : For then it must be after both S. Pauls Epistles to Timothy . In the last of those Epistles , which was some years after the other , S. Paul speaks much of his own imprisonment for the Gospel : He warns Timothy oft , that he must suffer for the Gospel : he instructs him what to do when God shall call him to suffer . Not a word of any thing that he had suffered already : Nay , he counsels him as a young man , that had never been tried . He invites him to Rome , which was the great place of tryal ; in which place , as it appears in the close of this Chapter , Timothy did suffer that Imprisonment for the Gospel , from which he was deliver'd , when this Epistle was written . It appears , that after the Epistle to Timothy , how long after we know not , he did go to Rome , as Paul will'd him . How long he staid there we know not , ere he did suffer imprisonment . How long he was in Prison , we know not , ere he was set at liberty . Only we know , it was a considerable time , we have reason to think it might be some years ; it might be many years that this Epistle was written after the second Epistle to Timothy . And if so , then it was written , not only as Theodoret says , long after the death of James the Brother of John : But account it how you will , this Epistle was written , after the death of James the Brother of our Lord : Which James being the first Bishop of Jerusalem , and the other James an Apostle , that is , a Bishop at large , and both these being put to death at Jerusalem ; Not to search into Church History for those others of their order , who dyed before this time in other places ; nor to guesshow many others were dead , that are not recorded in Church History : If we think of no more but these two eminent servants of Christ , we cannot be to seek of the understanding of this Text , nor of the application to our particular purpose . I say not , but it may have a more general extent . There is a memory due , not only to the Apostles of Christ , and to the Bishops their Successors ; but to all other good Ministers of Christ , yea to all other exemplary Christians . But if the Apostle had meant this only of Bishops , I cannot guess that he would have it exprest otherwise , than he hath done in my Text. To prove this , I must have recourse to the Original , and not wholly depend upon our English Translation . For that he meant this of Bishops , it appears not sufficiently , and of them being dead , not at all , in our Translation . And yet from the Original , I see no reason to doubt , that our Apostle in this Text , meant no other but Bishop , and those departed this life . For the order of Bishops , it is described by those acts of Ruling and Teaching , in the words of our Translation ; but it is much more expresly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original . For the meaning of which word , to whom should we resort , but either to the Greeks , in whose Language ; or to the Jews , for whose immediate use this was written ? Among the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a general word , it signifies Rulers Ecclesiastical or Civil . In this Verse they take it for Ecclesiastical Rulers : so Chrysostom on my Text ; and Oecumenius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Apostle speaks of Bishops in this Verse : If the Jews would say so too , what could we have more ? They do say it , as much as we have reason to expect . In their Traditional Language they call one of our Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in effect is the word in my Text. So then we have the consent both of Greeks and of Hebrews , that is , of them who had most reason to know the meaning of the word , that Bishops are meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text. That the Apostle here speaks not of Living , but of Dead Bishops : of them that Had the Rule before that time ; though 't is rendred , that Have , in our Translation ; it appeareth by other words in my Text. Remember them , says the Apostle : What , those that are present ? They are not the objects of Memory , but of Sense . Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good Bishops you have had : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , them that have spoken to you , that have spoken their last , and shall speak no more in this world : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 considering , looking back , or looking up to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of their conversation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the whole course of this life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the end or period of it , Look back , says the Apostle , to your Bishops deceased , consider their end , or Exit , or going out of this world . To confirm this , if any doubt , I shall desire him to compare this Verse with the 17 of this Chapter . In both Verses the Apostle speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is of Bishops , as I have interpreted and proved . In the 17. he shews our duty to the living , Obey them , says the Apostle , and Submit your selves , for they watch for your souls . In this Verse he shews our duty to Bishops deceased ; Remember them , and follow their Faith , considering the end of their conversation . I think more needs not be said , to shew the scope of my Text , and how applicable it is to our present Occasion . It being clear that the Apostle speaks here of Bishops , and of them being departed this life . I now proceed to the duties required at our hands ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember and Imitate . First Remember . 'T is a natural desire that men have , to be remembred when they are dead . We do not find it is so in any other creature : they desire to live as long as they can ; but for ought we can judge , by any Indication , they have no regard to what shall come after . The reason is plain , for their being determines with their life . But for man , among many other tokens of Immortality , he hath by secret Instinct , a Natural desire , to be thought of , and spoken of in after-times . We see this , not only in them that are inflamed with the hope of a Future life ; but even in those , that , for ought appears to us , know or think little of any more but the present . What else made the Egyptian Kings lay out their wealth on Pyramids , and the like stupendious buildings ? What moved the old Greeks and the Romans , with so much care and expence to leave Statues and other Monuments , with Inscriptions of their names ? What meant those in the unlettered Nations , by the much harder shifts they have made to conveigh any thing of themselves to Posterity ? I need not seek for instances of this in remote times and Countries , when we see 't is so frequent in our age , and perhaps no where more than in this City ; for men of design , that think long beforehand , above all other things , to provide for this kind of Immortality . Some venture their lives , others wear out themselves , they do and suffer any thing , to get estates : Not for themselves , that might be happier without them ; nor so much for their known heirs , whom they load with Entails ; as for men whom they know not , but only hope they will be in after-times . For their inward thought is , that their houses shall continue for ever , and their dwelling place to all generations : they call their lands by their own names . This their way is their folly , and those that see it are such fools to take after them , says David , Psal. 49. 11. But if this design take , it must be in spite of God , who hath declared it shall not do . He will thwart wicked men . They that provide not for the true Immortality , shall lose their design in this shadow of it . Either their name shall be forgotten ; God hath threatned he will cut it off , he will blot it out , their memory shall perish with them : Or if it survive , it shall be to their shame , their name shall rot , Prov. 10. 7. What they build for fame , shall be like Absaloms Pillar ; which remains to this day , but the passers by throw stones at it , in detestation of his Memory : Such is generally , though not always , the curse of God that pursues wicked men . Whereas contrariwise it is the Promise of God to the Just , that they shall always be had in Remembrance , Psal. 112. 6. And that their memory shall be blessed as far as known , Prov. 10. 7. Promises which , as all other of Temporal things , are to be understood with reservation to the Divine Oeconomy , to that wisdom of God , which orders all things in the Government of the world . It becometh not the Majestie of him that governs all things , to break his course , and to work miracles , upon every particular Occasion . 'T is enough that he generally provideth that the same thing may be done otherwise , and declares it to those by whom it ought to be done . If they do it not , If there be a faileur in them ; his Promise is not void , his word is not broken , since it was given with that Condition : Which being not performed by them that were to have done it , he can make reparation to those that suffer by it ; yea he hath done it already in this , that he hath given them that which this Typifies . And what if they fall short of the shadow , when they have the substance , in a better and true Immortality ? The mean while we see what is required on our parts . As the servants of God , out of that store which he hath given us , We are to pay what he hath promised good men . 'T is that which all naturally desire , but wicked men shall not attain , Only to the Just , God hath promised that we shall remember them , and he commands that we should do it , especially for good Bishops departed this life . Our remembrance of them doth not differ in kind , but in degree , from what we ow to the memory of others . 'T is a duty we are to pay them above others , In our Thoughts , In our Affections , In our Words , and In our Actions and Lives . First in our Thoughts , 't is not a simple Remembrance that God requires ; for that being an act of the sensitive soul , as I conceive , doth not directly fall under precept . For it is not in our power , to remember , or forget , either what , or when we please . But it is in our power , to do those acts , which conduce to the exciting , or to the helping of our memory . This is that which God requires at our hands ; that we should endeavour to turn our minds towards such objects , and contemplate in them , the gifts and graces of God : that as oft as we think of them , we should acknowledge that good which was in them , and which we have received by their means : That we should pay them that honorable esteem , which we ow to our spiritual Parents and Benefactors . If we think of them heartily in this manner , it will work something upon our Affections . We cannot but be sensible of the want of such men , and therefore grieved for our loss , when they are taken from us ; as the Asian Bishops were at those words of S. Paul , when he said , they should see his face no more . Though God intend it for their gain , whom he takes to himself , and he takes them in that time , which suits best with their Circumstances : Yet , even then , we have cause to grieve for our selves , and for the Church , who are deprived of the presence and use of such men . How much more , when for ought we know , they are taken away for our sins ? When for ought we know , it was because the age was not worthy of them ? For ought we know , 't is in order to some judgement of God , which will come the sooner when they are gone , when we have filled up the measure of our Iniquities ? When Elijah was taken away in a very evil age , Elisha cryed out , O my Father , my Father , the Chariots and horse-men of Israel . What will become of Israel now thou art gone ? We dare not think so highly of any one man. We have no such cause to despond of our Nation . When it is bad , we are to do our parts to make it better , to pray that God would send more Labourers into his Harvest , that he would double his gifts and blessings on those that are Left. And for those we have Lost , we must Resign them to God ; both acknowledging his bounty in giving them to us , and submitting to his will , in taking them to himself . So S. Bernard on the death of his Brother Gerard , Lord , says he , thou hast given , and thou hast taken away ; though we grieve that thou hast taken away , yet we cannot forget that thou didst give him . Yea , we ow not only submission to God , but Thankfulness too for their sakes , who are delivered by this means , from so great and such manifold evils , as continually hover about us in this life . From sickness , and pain , from labour , and danger , from sorrow , and fear , and care , and what not ? being delivered from Sin , which is the Cause , and from that Flesh , which is the Center of all this . They are past all evils else , that have overcome Death : They leave sorrow to us , who call our selves the living : their life , the only true life , is Immutable Joy , eternal Rest , Peace , and Felicity . Which if we seriously believe , if we desire to be with them ; we cannot Sorrow for our loss , without Joy for their gain , and thanksgiving on their behalf , to that good God , who hath given them the Victory through our Lord Iesus Christ. But thus much we ow upon the death of every true Christian , though of never so mean a rank and condition . We are to be Thankful to God for his mercies , and to profess it , as we are taught in the Offices of our Church ; which have the same words of burial , for the meanest of our communion , as for those that are highest in their Graces and Gifts . But there is a Remembrance in Words , that is due to these , and not to the other ; namely the due praise of those their excellent Graces and Gifts ; which though they have not of themselves , but through the bounty and liberality of God , who is therefore to be chiefly respected and glorified , in all the praise that we give to his creatures : Yet since he is pleased to do them this honour above others , and to make choice of them whom he so dignifies ; We are bound to allow it them , we are to follow Gods choice , to give them praise whom he hath so qualified for it . Only with this care , that we do it truly , not to flatter the dead , and profitably for the example and imitation of the living . We have so much reason to do this , that they who had only reason to guide them , the Gentiles , upon the death of any eminent persons , had Orations made publickly in their praise . The Jews , without any particular Law for it , had honour done to the Memory of Worthy persons at their Funerals , 2 Chron. 32. ult . The Rites of it are partly described , 2 Chron. 16. 14. They laid their dead in a bed full of the richest perfumes , which also were publickly burnt at the Interment . To which I conceive the Preacher alludes , Eccles. 7. 1. where he says , A good name is better than precious oyntment , and the day of ones death , than the day of ones birth . When one cometh into the World , none knows how he may prove ; if he do well in it , he goes out with this Publick testimony . After which the Jews never mentioned such persons , without a blessing on their memory . But above all others , the Primitive Christians were very observant this way . They saw it was the will of their Lord and Master , that the good work which was done upon him by Mary , should be kept in perpetual memory , and is therefore recorded in the Gospel . They saw how the works of Dorcas were shewn at her death , the Coats and Garments which she made for the poor . They saw what need there was of great Incentives , in those days , when Christianity was a most dangerous Profession . It is of no small force , to make men love a Religion , when they see it infuses excellent Principles , that it excites so suitable practises , that it is proof against suffering and death . And the experience of that power it hath in some , provokes and animates others to the same . Upon these and the like considerations , and perhaps with allusion to that Text , where S. John is said to have seen the souls of the Martyrs under the Altar ; They had their Memorias Martyrum , their places of Worship , where they placed the Altars , over the bodies of their Martyrs . What , with any intention to worship the Martyrs ? It was so suggested by the Adversaries , and as vehemently denied by the Christians of those times . By those of Smyrna , in the undoubted acts of Polycarpus : We cannot ( say they ) worship any other than Christ ; We love the Martyrs as being followers of Christ , We celebrate the days of their passions with Ioy , We do it both in remembrance of those Champions of God , and to train up and prepare others for the like conflicts . Besides this , which was peculiar to the Martyrs , they had a lower degree of remembrance , for Bishops , and Confessors , and all other eminent persons departed this life : whom they not only praised in Orations at their Funerals , but writ their names in their Diptychs , or two-leaved Records , which contained in one page all the names of the Living ; in the other , the Dead that were of note in the Church . All these were recited in the Communion Service , Where , as the Living for themselves ; so far the Dead , came their Friends , and gave Oblations and Alms Which , before they were distributed among the poor , were first offered up to God in a prayer , like that which we use for the Church Militant here on Earth . These Doles were their only Sacrifices for the dead : Only Alms to the poor , with which sacrifices God is well pleased . And their prayers were not for any deliverance from pains ; unless the Patriarchs , and Prophets , and the Apostles , and Virgin Mother of Christ , were in the same pains too , and needed the same Deliverance . For they were all mentioned alike , and together , as it is to be seen in the ancientest Liturgies . Among all these Innocent Offices and Rites of the Primitive Christians , was there any thing of prayer for souls in Purgatory ? Was there any thing of prayer to Saints departed this life ? Was there any foundation for those superstitious Observances , Of adoring their Relics , of Prostration to their Images , of Pilgrimage to their Shrines , of making Vows , of saying Masses , of offering to them , and the like ? The Papists say there was , they plead the practice of the Church for it , they wrest places of Scripture to their Purpose . Nay the Rhemists and others , alledge this very Text , without which I should not have mention'd them at this time . But as the Learnedst men among themselves have been so just not to charge this upon my Text , and some of them confess they have no ground for these things in any one Text of Canonical Scripture : So they would do us but right to acknowledge , that none of these things was practis'd for some hundreds of years after Christianity came into the world . In those Primitive times all their Offices for the Dead , were , either to give Testimony of that Faith in which they died , and that death had not dissolv'd their Communion with the Living : or they were to bless God for their holy Life , and happy Death : or to Pray to him , not for their deliverance from Purgatory , of which there was no Faith in those times ; but for the Increase of that Good which they believ'd them to be possest of already , or for the Atteinment of that farther good which they thought they were sure of , namely , for their speedy and happy Resurrection , for their perfect discharge at the day of Judgement , for the Consummation of their bliss with their own in the Kingdom of Glory . Not to say how the Fathers differ among themselves in these particulars ; or how many of these particulars are omitted in the Roman Church as well as ours ; it is enough that here is nothing makes for them , but much against those their Errors and Corruptions . All that is agreed on all hands , or that we find in the Practise of the first Ages , being sufficiently contein'd in those Offices of our Church ; in the prayer for the Church Militant , in the Collect on All-Saints day , and in the Office for the burial of the Dead ; where we pray , That it would please God of his gracious goodness , shortly to accomplish the number of his Elect , and to hasten his Kingdom , that we , with all those that are departed in the true faith of his holy Name , may have our perfect consummation and bliss , both in body and soul , in his everlasting glory . Lastly , Remembrance in Action is the other duty enjoyn'd in my Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Imitate their Faith , that is , their Christian profession and practise , their whole Life and Conversation , according to their own belief of that word which they have spoken . The Reason of this duty is plain : for it is our business in this world to recover the image of God in which he created us ; to be like him here in Righteousness and Holiness , that we may be like him hereafter in Glory and Happiness . To this End , God has given us those Lineaments of himself , which are written sufficiently in our Nature , but more fully and distinctly in Scripture . In which Scripture , he so oft and so vehemently requires us , Be ye Holy , as I am Holy ; be ye Iust , as I am Iust ; be ye Merciful , as I am Merciful ; be ye Pure , as I am Pure ; be ye Perfect , as your heavenly Father is Perfect . This good word of God , which was given by the Prophets and Apostles , is still inculcated on us by them that speak to us the word of God. Which Office being primarily of Bishops , as appears in my Text , They are first and above all others to conform themselves to it , to shew others how possible and how practicable it is . Our Apostle suppos'd this in those Primitive Bishops in my Text. God requires it of all that succeed them in the Church . So of Timothy , though he were young in Age , yet being in that Place , Be thou an Example to believers in word , in Conversation , in Spirit , in faith , in truth , 1 Tim. 4 12. and in the last Verse , Take heed to thy Self , and to thy Doctrine : Do this constantly and Continually , and so thou shalt save both thy self and them that hear thee . Whether they do this or no , they are our Teachers and Rulers ; therefore in the 17 Verse of this Chapter , while they live , we must obey their word , and submit to their Government . When they are dead , both for what they are , and were , we may do well to say no ill of them ; and since we can say no good , e'en Forget them , and leave them to God. But if they are such as they ought , which the Apostle supposes in my Text , if they live as men that believe themselves what they say : 'T is our duty , not only to submit , and obey them , while they live ; but also to Remember them when they are dead : Remember them , in our thoughts , with that honour they deserve ; In our Affections , with a due sense of our loss , and their gain : Remember them in words , with the just praise of their actions and lives : In our prayers to God , with due thankfulness for their graces and gifts in this life , and for the glory they receive after death : Lastly , remember to follow them in that holy way , which leads to so happy an end : In our Apostles words , follow their Faith , considering the event , the blessed end of their good conversation . What my Text says in general of Bishops deceased , 't is most easie to apply . I know it hath been done all this while , by them that knew the virtuous and great mind , that lately dwelt in this body . They know the truth of all I shall say , and much more that might be said in his Just commendation . But the little I can bring within the time I have left , being said from many years experience , will at least stir up those that knew him not , to enquire ; and if they find these things true , they know their duty of Remembrance and Imitation . I shall not be minute , in drawing all I say under these heads : for I speak to them that can distinguish and sort things , as they belong to the one , or to the other . To begin with the Natural endowments of his mind ; I cannot think of him without Just reflection upon that Paradox , of the equality of souls . He was surely a great Instance to the contrary , having that largeness of soul in every respect , which was much above the rate of ordinary men . He had an Understanding , that extended to all parts of useful learning and knowledge ; a Will always disposed to great , and Publick , and generous things . He had a natural aversion from all Idle speculations , and from the eager pursuit of small and frivolous designs . In great matters , he judged so well , that he was not usually surprized with events . He pursued his intentions , with such equalness of mind , that he was never carried beyond the calmness of his Natural Temper , except through his zeal for Publick good , or where his Friend was concerned . What he was in his studies , I have reason to know , that have often been tired with studying with him . He was Indefatigable , and would have worn himself out , if he had not been relieved with multiplicity of business . However he impaired by it , a Body which seemed to have been built for a long Age , and contracted those Infirmities , that hastned his death . The effect of his studies , in his Preaching , and Writings , are sufficiently known , and would have been much more , if God had given him Time. As for his Preaching , it was sometimes famous near this place ; though he sought rather the profit , than the praise of his hearers . He spoke solid truth , with as little shew of Art as was possible . He exprest all things in their true and Natural Colours ; with that aptness and plainness of Speech , that grave Natural way of Elocution , that shewed he had no design upon his hearers . His plainness was best for the Instruction of the simple ; and for the better sort , who were in truth an Intelligent Auditory , it was enough that they might see he had no mind to deceive them . He applied himself rather to their understanding , than Affections . He saw so much of the beauty of Goodness himself ; that he thought the bare shewing of it was enough , to make all wise men , as it did him , to be in love with it . In his Writings he was Judicious and plain , like one that valued not the Circumstances , so much as the substance . And he shewed it in whatsoever Argument he undertook ; sometimes beating out new untravel'd ways , sometimes repairing those that had been beaten already : No subject he handled , but I dare say is the better for him ; and will be the easier for them that come after him . If in these he went sometimes beside his Profession , it was in following the Design of it , to make men wiser and better , which I think is the business of Universal Knowledge . And this he promoted with much zeal and sincerity , in hope of the great Benefit that may accrew to mankind . It was his aim , as in all things , so especially in that which , I conceive , is much more censured than understood ; I mean , in the design of the Royal Society . He joyned himself to it with no other end , but to Promote Modern knowledge , without any Contempt or lessening of those great men in former times . With due honor to whom , he thought it lawful for others to do that which , we have no reason to doubt , they themselves would have done if they were living . I would not seem to Excuse that which dedeserveth Commendation and encouragement ; or to commend other things , for want of Subject in him . Therefore leaving this Theme in better hands , I proceed next to speak of his Virtues and Graces ; and these the rather , as being both to be remembred and followed . And in speaking of these , where shall I begin ? Nay when shall I end , if I say all that may be spoken ? I think it not worth while to speak of those that are Vulgar , though he had them also in no common degree : Nor would I seem to make any Virtue a Propriety . But there are those which are not common to many , and were generally acknowledged to be in him ; though they appeared not so to some other men , as they did to those that intimately knew him . His Prudence was great , I think it seldom failed in any thing to which he applied himself . And yet he wanted that part , which some hold to be Essential ; He so wanted Dissimulation , that he had rather too much Openness of heart . It was sincerity indeed that was Natural to him , he so abhorred a Lye , that he was not at all for shew ; he could not put on any thing , that look'd like it . And presuming the same of other men , through excess of Benignity , he would be sometimes deceived , in believing they were what they seem'd to be , and what he knew they ought to have been . His greatness of mind , was known to all that knew any thing of him . He neither eagerly sought any Dignity , nor declined any Capacity of doing good . He look'd down upon Wealth , as much as others admire it : He knew the use of an Estate , but did not cover it What he yearly received of the Church , he bestowed in its service . As for his Temporal estate , being secured against want , he sought no farther , he set up his rest ; I have heard him say often , I will be no richer , and I think he was as good as his word . As for Revenge , how could it enter into the breast of him , that hated nothing , but that which makes us hateful to God ? I say not but he had a sense of personal injuries ; and especially of those that reflected upon his name , when they proceeded from those that had good names of their own ; What others said , he despised ; but by those he would often wish he had been better understood : That he was not , he bore as his Misfortune ; He would not Requite them with the like , but mention'd them with all due Respect , and was always ready to Oblige them , and to do them Good. Yet it was not so Desirable , ( I say not to be his Enemy , for He did not account them so , but ) to be at those terms with him , as to be his Acquaintance or Friend . They that were never so little familiar with him , could not but find , as well Benefit as Delight in his conversation . His discourse was commonly of Useful things ; it never caused trouble or weariness to the Hearer . Yet he would venture to displease one for his good ; and indeed he was the man that ever I knew , for that most needful , and least practised point of Friendship ; He would not spare to give seasonable reproof , and wholesome advice , when he saw occasion . I never knew any that would do it so freely , and that knew how to manage that freedom of speech so inoffensively . It was his way of Friendship , not so much to Oblige men , as to do them good . He did this not slightly and superficially , but like one that made it his Business : He durst do for his friend , any thing that was Honest , and no more . He would undertake nothing but what well became him , and then he was unwearied till he had effected it . As he concerned himself for his friend , in all other respects , so especially in that , which went nearest to him of all earthly concernments . He would not suffer any blot to be thrown , or to ly upon his friends good name , or his Memory . And that Office I am obliged to Requite , in giving some account of that which has been spoken by some to his disadvantage . I shall neglect for he did so , any frivolous reports ; but that which seems to have any weight in it , as far as I have observed , is , that he had not that zeal for the Church , that they would seem to have that object this . He seemed to look upon the Dissenters , with too much favour to their persons and ways . As to the persons : No doubt that goodness of Nature , that true Christian principle , which made him willing to think well of all men , and to do good , or at least no hurt to any , might and ought to extend it self to them among others . But besides , he was inclined to it by his education , under his Grandfather Mr. Dod , a truly pious & learned man ; who yet was a Dissenter himself in some things ? Not that he had any delight in contradiction , or could find in his heart to disturb the peace of the Church for those matters He was so far from it , that as I have frequently heard from this his Grandchild and others , when some thought their dissents ground enough for a War , he declared himself against it , and confirmed others in their Allegiance : he profest to the last a just hatred of that Horrid Rebellion . Now his Relation to this man , and conversation with those of his Principles , might incline him to hope the like of others of that way . And when he found them farther off from the unity of the Church ; he might possibly overdo , through the vehemence of his desire , to bring them off of their Prejudices , and to reduce them to the Unity of the Church ; in which his Grandfather lived and dyed : Why might he not hope the same of other Dissenters ? As for himself , he was so far from Approving their ways , that in the worst of times , when one here present bewailed to him the Calamities of the Church , and declared his Obedience even then to the Laws of it : He incouraged him in it , he desired his friendship , and protected both him and many others , by an interest that he had gained , and made use of chiefly for such purposes . How he demeaned himself then , is known in both Universities ; where he governed with praise , and left a very grateful Remembrance behind him . How in the next times since , I cannot speak in a better Place . And when I have named this City , and the two Universities , I think he could not be placed in a better light in this Nation . There were enough that could judge , and he did not use to disguise himself ; I appeal to you that conversed with him in those days , What zeal he hath exprest , for the Faith , and for the unity of the Church : How he stood up in defence of the Order and Government : How he hath asserted the Liturgy , and the Rites of it : He conformed himself to every thing that was commanded . Beyond which , for any man to be vehement , in little and unnecessary things , whether for or against them , he could not but dislike ; and as his free manner was , he hath oft been heard to call it Fanaticalness . How this might be misrepresented I know not , or how his design of comprehension might be understood . Sure I am , that since he came into the Government of the Church , to which he was called in his Absence ; He so well became the Order , that it out-did the expectation of all that did not very well know him . He filled his place with a Goodness answerable to the rest of his life ; and with a Prudence above it , considering the two extreams , which were no where so much as in his Diocess . Though he was , as before , very tender to those that differed from him ; yet he was , as before , exactly conformable himself , and brought others to Conformity , some Eminent men in his Diocese . He endeavoured to bring in all that came within his reach , and might have had great success , if God had pleased to continue him . But having given full proof of his Intentions and desires , it pleased God to reserve the fruit for other hands , from which we have great cause to expect much good to the Church . He was in perfect Health in all other respects ; when a known Infirmity , from an unknown cause , that had been easier to cure , than it was to discover , stole upon him , and soon became Incurable . He was for many days in a prospect of Death , which he saw as it approached , and felt it come on by degrees . Some days before he died , he found within himself , as he often said , a Sentence of Death . In all this time , first of Pain , then of dreadful Apprehension , At last in the presence of Death ; Who ever saw him dismaid ? Who ever found him surprized ? or head a word from him , unbecoming a wise man , and a true Christian ? It was my Infelilicity to be so engaged , that I could not duly attend him ; and so deceived with vain hopes , that I believed him not dying , till he was dead . But at the times I was with him , I saw great cause to admire his Faith towards God , his zeal for his Church , his Constancy of mind , his Contempt of the World , and his Chearful hopes of Eternity . I have heard much more upon these heads , from those that were with him . Some of you may have heard other things from other men . It hath been the way of our Adversaries to entitle themselves to dying men , even those , whose whole life was a Testimony against them . Thus after the Death of our Famous Jewel , the Papists were pleased to say , he dyed of their Religion . Militiere hath ventured to Insinuate the same , of our late King of blessed & glorious memory . Mens tongues and pens are their own , But lest they should abuse them and you , and the Memory of this worthy Prelate , as they have abus'd others , ( Though nothing needs to be said to such Groundless Calumnies ) I declare , and that upon most certain grounds ; That he died in the Faith of our Lord Jesus Christ , and in the Communion of the Church of England , as it is by Law established . He died only too soon for the Church , and for his Friends . But for Himself he had lived long enough . He has liv'd long enough that dies well . For whatsoever he wants of that which we call time , it is added , though it adds nothing to Eternity . As for us that are now to try how we can bear the want of those many blessings we enjoyed in him ; What shall we say ? We must submit to the Will of God. Our Comfort is , that we shall follow , and come together again in due Time. Till when , Farewel pious and virtuous Soul , Farewel great and excellent man , Farewel worthy Prelate and faithful Friend . We have thy Memory and Example , Thou hast our Praises and our Tears . While thy Memory lives in our Breasts , may thy Example be fruitful in our Lives : That our Meeting again may be in Joy unspeakable , when God shall have wiped away all Tears from our eyes . FINIS . 
A48948	----	A sermon preached at Lambeth, April 21, 1645, at the funerall of that learned and polemicall divine, Daniel Featley, Doctor in Divinity, late preacher there with a short relation of his life and death / by William Leo [sic] ... Loe, William, d. 1645. This text is an enriched version of the TCP digital transcription A48948 of text R7483 in the English Short Title Catalog (Wing L2817). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 68 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A48948 Wing L2817 ESTC R7483 13719088 ocm 13719088 101551 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48948) Transcribed from: (Early English Books Online ; image set 101551) Images scanned from microfilm: (Early English books, 1641-1700 ; 845:18) A sermon preached at Lambeth, April 21, 1645, at the funerall of that learned and polemicall divine, Daniel Featley, Doctor in Divinity, late preacher there with a short relation of his life and death / by William Leo [sic] ... Loe, William, d. 1645. [6], 32, [1] leaf of plates : 1 port. Printed for Richard Royston ..., London : 1645. Caption title: A sermon preached at the funerall of Dr. Featley. Reproduction of original in Union Theological Seminary Library, New York. eng Featley, Daniel, 1582-1645. Funeral sermons. Sermons, English -- 17th century. A48948 R7483 (Wing L2817). civilwar no A sermon preached at Lambeth, April 21. 1645. at the funerall of that learned and polemicall divine, Daniel Featley, Doctor in Divinity, lat Loe, William 1645 13109 13 110 0 0 0 0 94 D The rate of 94 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-06 TCP Assigned for keying and markup 2003-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-02 Andrew Kuster Sampled and proofread 2005-02 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion 2 Tim: Ca : 4 V. 7. I have fought a good fight , I have finished my course , I have kept the faith . Siste gradum Viator ; Paucis te volo : Hic situs est Daniel Featlaeus ; Impugnatuor Papisimi ; Propugnator Reformationis ; Instigator Assiduae-Pietatis Tam Studio , Quam Exercitio Theologus-Insignis ; Disputator Strenvus ; Concionator Egregius {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Facete Candidus Candidus Facetus Omni-Memoria-Dignissimus D D Featiaeus Qui Natus Charltoniae educatus Oxo : Aetatis Suae 65. Obijt Chelseiae Aprilis 17 Sepultus fuit Lambethae Aprilis 21 Anno Salutis 1645. A SERMON PREACHED AT LAMBETH , APRIL 21. 1645. AT THE FUNERALL Of that Learned and Polemicall Divine , DANIEL FEATLEY , Doctor in Divinity , Late Preacher there ▪ WITH A short Relation of his Life and Death . By WILLIAM LEO , D. in Divinity , sometime Preacher at Wandesworth in Surrey . PROV. 10. 7. The Memoriall of the Iust shall be blessed , but the name of the wicked shall rot . LONDON . Printed for Richard Royston , dwelling in Ivie-Lane . 1645. In Obitum Reverendi Viri , DANIELIS FEATLII , Sacrae Theol. Doctoris , & Eccles. Anglic. propugnatoris Acerrimi . HOc in sepulcro dormientis conditur Veneranda Featleii cinis . Inter silentum claustra taciturnus jacet , Magnum modò Dei Oraculum . Jacet Ille , tantus Galliae & Romae pudor , Quantus decor Britanniae . Quos ille Agonas , quae tulit certamina Exterminandam ad Haeresin ? Ecclesiae geminas mamillas Anglicae , Baptisma & Eucharistiam ; Purus ab omni muniit Contagio , Parenti Alexicacus suae . Obstruxit Anabaptista , feralis Draco , Fontem patentem Infantulis ; Monstrū sed istud multiceps , Cadmus sacer , Moriente dextra contudit . Quot transmarinae è Pellicis gremio mala Adnavigarunt Angliam ; Quicquid Socinus , quicquid Arminius foràs ; Familistae , vel Brunnus , domi ; Inimica quod vel Lingua , vel Praelū tulit ; Sceleris puerperium frequens ; Tot dira capita , tot renascentes Hydras , Stravit Britannus Hercules . Exile corpus terere , non poterat frequens Arena , Praelum , Pulpita . Pusillus Atlas in labores sufficit , Vegetior à certamine . Languente Pietas nimia pro morbo fuit , Pro Phthisi Amore tabuit ; Sensim peribat , corporis partem sui Praemisit assiduè Deo : Et cum tot annos praedicans , vitae suae Attriverat spiraculum ; Elinguis Anima murmure exit languido , Dixitque inauditum Vale . Quis Pontificios jam latebris extrahet Tenebriones Urbicos ? Quis nunc in aciem provocatos conteret Rationis acri Malleo ? Ille , Ille palmam Victor Assiduus novam Accensuit meritis suis . At cum peregit opera militiae suae , Ruente Roma : contudit Sectariorum conglobatum exercitum , Et posuit Animam in vulnere . Sic , sic , Sacerdos Magne , voluisti mori , Victoriae Holocaustum , Deo. Nec unus in vita , nec in morte unus es , In te sita est Ecclesia ; Ruat haec necesse ; cui basis facta est cinis , Cujus Columna pulvis est . Jaces , manipulus frigidae terrae brevis , Mysterium Theologiae . Sic Disciplinas universas noveras , Uti nemo penè singulas . Vires operibus miscet & veneres suis Perita scribendi manus ; Ut inter Artium haereas discrimina , Logicumne legis an Rhetora . Peritura nullo saeculo erexit suae Monumenta pietatis : precum Ephemerin reliquit , ut nostris adhuc Superesset in votis pius . Non Praeficarū pompa celebrat hunc Rogum , Avita non insignia . Ancilla Pietas , juncta famulitio Precum , Gemebunda praeit Anteambulo . Stipata gregibus Artium Theologia Insequitur atro syrmate ; Tumulo superstant Haereses , Anathemata ; Opima spolia , Schismata . Nunc , nunc litandum est ; sontium busto super Cadat Hecatombe criminum . Iterum resurgat error , Antaeus licet , Retundet è scriptis Pugil . Ite , ite Iambi funebres ; liceat satis Lugere , quem laudo parùm . Ite , ite Musae flebiles ; vestro fluunt Damno minores Lachrymae . O anima coelo reddita ; ut te nos sacram Meditando patimur extasin ! O innocens umbra , O cadaver sanctius , Quam Tu sepulcrum consecras ! Non occidisti , fallimur ; periit Tibi Non Vita , sed Mortalitas . Ascende Victor ; Te salutat undique Numerosa turba Syderum . Animae frequentes , pars gregis nuper Tui , Quas vindicasti ab Haeresi , Ut te stupendis plausibus circumvolant , Et gratulantur hospiti ! Chorus Angelorum , quibus eras spectaculum , Mundi in Theatro praelians ; Io Triumphe , concinunt ; geminant Io , Et Euge perpetuum Tibi . Sic , sic , Beate , splendidam in Pompam trahis Coeli universos ordines : Tantumque frueris tu Deo , quantum sibi Sperare fas sit optimo . E Schola Regia westmonast. . sic flevit F. Gregory . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Scripsit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Io : Harmarus Oxoniensis . A SERMON PREACHED at the Funerall of Dr FEATLEY . APOC. 4. 6. the former part . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Et in conspectu sedis tanquam mare vitreum simile crystallo . Erat etiam ante thronum mare vitreum simile crystallo . Beza . And before the throne there was a sea of glasse , like unto crystall . IT is not my mind nor meaning , neither was it ever my manner , I having now preached the Gospel seven and forty years , in Court , City , Country , and beyond the Seas , to trouble mine Auditorie with any long , or large beginnings . The Context is a Vision of the incomprehensible Majesty of the eternall and ever-living God , which takes up all the whole Chapter , wherein Gods celestiall throne , his Session , his heavenly attendance , both Seraphicall , and Cherubicall , his awfull presence , his diffused , and displayed glory , in , before , and about his Throne ; his unspeakable Praise , and his infinite Magnificence is pencild and pourtrayed to life in all his Attributes , & Proprieties , most graphically in Mosaique work and wonderment . The Text is a Revelation , and an obvious Demonstration what was , and is before the throne of God . The parcells of my Text may be foure : For herein is a Throne , a Sea , what manner of Sea , a Sea of Glasse , and a resemblance of what it was like , even like unto crystall . You will demand of me , What is meant by this throne ? I answer , it is Heaven , where God is in his excelling glory . What is this sea of glasse ? The world . What is the resemblance ? Like unto crystall , but not crystall . You haply will aske me further concerning these pieces . Why Heaven is decyphered by a Throne ? For that here on earth Kings have Thrones of Equitie , Justice , Judgement , and other Regall , Royall , and Princely Prerogatives ; yet they and we all , with all the world , shall appeare before the glorious throne of Jesus Christ , to give an account of what we have done here in our bodies , be it good or evill . Why is the world set out by a sea ? For that it is restlesse as the sea is . Why a sea of glasse ? For that it is brittle like glasse . The world is as made of glasse , Ubi splendet , frangitur , where it is more shining & resplendent , there it soonest cracks and breaks . And lastly , why resembled to crystall ? For two respects : The first , in relation to the men of the world , who are gull'd , and deceived by it ; the world seeming unto them to be all crystalline , when God knowes , and all godly ones finde by experience , that it is glassie , slippery , brittle , and no preciousnesse in it at all . The second is in relation to God : Crystall is transparent , we all know ; how much more is this world , and all the things of this world , with all the actions , transactions , words , and the very imaginations of the thoughts of all mens hearts are open , overt , and obvious to the knowledge & sight of the great Jehovah Jireth , who ordereth them all according to the counsell of his most sacred and secret will . I will spend no more precious time in spelling of the Text ; you now ( I conceive it ) understand it as well as my selfe . The point of Doctrine that I learne out of this Text in the Result of it , is couched in this short breviate , and proposition . All the passages of this world wherein we live , are very dangerous as a Sea ; ever transitory , brittle , and slippery , as a sea of glasse ; never satisfactorie , albeit it glitter , and shine like crystall ; and ever open , overt , obvious , and transparent to the sight and censure of Almighty God , be they couched never so hellishly deep , though they be sunk even to the deeps of the devill . Accommodate me I desire you with your Christian patience but for the space of one houre , and by that time by Gods favour I shall quit this glassie sea , and shew you the Port of our happinesse , Heaven . And give me leave in the Doctrinall part to speak freely to your heads , and in the Practique to put it home to your hearts by the evidence of the Word contained in the holy lines of sacred Scripture , and in the power of the Spirit , according to the modell of that knowledge of God that he hath imparted unto me . The first piece of my Doctrinall part is thus : That the passages of this world are passing dangerous as a sea , proved and expressed in foure resemblances . First , in respect that this world ( as the sea ) is subject to sundry and frequent stormes . You all know what storming is ; It is grown a Military terme , Such a City , Town , Cittadell , and Castle was stormed . 1. Daniels Vision shews it ; Daniel spake , and said , I saw in my vision by night , and behold , the foure winds of the heaven strove upon the great sea . That is to say , 1. The South wind of prosperity . What is there any storme in that ? Oh how many and mighty puft up with the pomp of this world doe forget God , and have their portion with the wicked , who shall be turned into hell , and with them all the people that forget God! 2. The storme of adversity caused by the North-wind of affliction , deeps and distresses , oh how many and mighty hath that wind sunk ! Saint Augustine was accustomed to say to such as came unto him for advise , support , and counsell in severall disgusts of conscience : Assuredly my friends , through hoping and despairing , the sonnes and daughters of men doe miserably perish ; by hoping foolishly and cursedly all their life , that all shall be wel with them , albeit they walk in the stubbornnesse of their own hearts , against all the blessed means , and motions of Gods blessed Word and Spirit ; and despairing like hel-hounds in the end of their dayes . 3. There may come a storme out of the East , neither good for man nor beast , and yet may be an especiall inspiration of some common grace . Christ hath pronounced a blessing to the pure in heart , for they shall see God : O blessed Puritanes ! They doe see God already in his Works and Word , and shall see him hereafter in a beatifical vision . But what say you to this of the Wiseman in his Proverbs , There is a generation pure in their owne conceit ; and yet are not purged , and purified from their wickednesse ? 4. Yea the case may so fal out , that all the rest of the winds may breathe fairely , and yet on a sudden a black cloud , and storm may appeare out of the West , and overset all . In briefe , a Disgust may arise out of all the 32. points of the Seamans Compasse and Chard , and ruine us in this sea of the world , in a trice , be we never so conceited of our safety and assurance . The second passage is , That this sea of the world is very , and passing dangerous , in respect of the many , and manifold rocks , shelves , syrtes , and sands that lye hid , and covered in the Sea . The Divine shewes you a map of this world , & points to it , saying , All that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the Father , but of the world . What , all things in this world ? Yea all . Behold , I will shew a truth . The Astronomers conceit , that the heavens are turned upon the two Poles , to wit , the Artique , and Antartique Poles . I admire not their conceit , this I am sure I know , and we all here are experienced in , that all the actions , affections , & imaginations of the thoughts of all men and women tend either to profit , or pleasure , or both . Oh how many for these ends and purposes have runne themselves upon the rocks of witlesse and worthlesse security ! Others upon the shelves of proud and Luciferian presumption have ruinated themselves . Others have sunk themselves and theirs upon the syrtes & sands of miserable Desperation . The third passage is , That the sea of this world is passing dangerous in respect of the many sea monsters that are in it . The Prophet Daniel saw this in his Vision . And foure great beasts came up from the sea , divers one from another . The first was like a lyon , which are the proud , knowne and discovered by their high looks , lofty words , and stroting incesse . The second was like a Beare , which are the voluptuous , and filthy uncleane persons , men and women . The Beare licks his dirty pawes , and the strumpet wipes her mouth , and licks her whorish lips , and saith , I have done no evill , when she hath sold her soule to the devil , and sunk her body into a gulfe of uncleannesse . The third beast was like a Leopard , a mongrell beast comming of a Lion and a Pard , and this is the covetous wretch , who being neither fish , nor flesh , nor good red-herring , neither good to God , nor to man , nor to himselfe . The fourth beast is not named , but deciphered to have teeth of iron . This is no other beast , but hellish and diabolicall malice , which rends , teares , and tyrannizes over the proud Peacocks , the stinking voluptuous Beare , and the amphibious Leopard . The fourth passage is , That the Sea of this world is passing dangerous in respect of the inconstancie thereof . Sometimes in siraquedry and excesse , lifting worldlings up to heaven upon her billowes , and anon sinking them downe ( as it were ) to hell , as the holy Psalmist tells you . The Philosophers tell us , that the Moone is Mistris of the Sea , and the Moone is ever constant in her continued inconstancie . The Moone never shineth long with one and the same countenance , but still she is either in her wane , or in her increment . Ay me ! how fit a semblance is this Moon a Mistris of the Sea ; and the inconstancie of the Sea and Moon an absolute Demonstration of this Sea of slippery and brittle glasse ? Thus have we made good the fitnesse of the Resemblance , That the Sea of this world is passing dangerous in foure respects : Namely , by reason it is subject to every disgust of the ayre , blow the wind out of what quarter you will . Secondly , dangerous , in respect of the many rocks , shelves , syrtes , and sands . Thirdly , dangerous , in respect of Sea-monsters : And fourthly , dangerous , in respect of this worlds constant inconstancie . The second piece of the Doctrinall part of my Proposition is this , That all the passages in this world are ever transitory , and alwayes fleeting . The holy Divine St. John is very plaine , and passing peremptory in this , The world passeth away and the lust thereof , but he that doth the will of the Lord , abideth ever . We all know , that we are all in passage ; the world is either leaving us , or we the world ; peradventure this night , who can tell how soon this voice may be heard at your chamber window : Thou foole , this night shall they snatch thy soule from thee ; whose are those things then that thou possessest now ? If not to night , yet the wise man tells you , They have wings , and askes you this question , Wilt thou set thy hears upon that which is not ? For riches take unto them wings , and flye away . Jeremy tells the Muck-worme , that he is like the foolish Partridge , which sits abrood on egges , and never hatcheth them : So the fond worldlings have riches , and enjoy them not . And the holy Psalmist burnes the foolish worldling in the fore-head with a Behold the man , who tooke not God for his strength ; but boasted and blest himselfe in the multitude of his riches . The third piece of my Proposition is this , That all the passages of this world are never satisfactory . They that drinke Sea-water , doe never quench their thirst , but are dry and thirsty still . Whose eye was ever satisfied with seeing ? whose eare with hearing ? whose scent with smelling ? whose mouth with eating ? Men may satiate their senses , but never satisfie them . The Prodigall was not satisfied with his revelling & excesse , though he brought his noble to nine pence , and his nine pence to nothing . The Scholler is never satisfied with his knowledge . He that encreaseth his doctrine , encreaseth his dolour . Nor yet the honourable , either in the state Ecclesiasticall , or Civill . Nor the opulent man with all his fulnesse . See the antiphony of those that have nothing , and those that have too much : They both cry out , O what shall we doe ? So cryed the foole in the Gospel , when his increase was bigger then his barne . And so complained the poore Prodigall , when hee had not one Denier to help himself withall ; if he had not had a good Father to goe unto , and remembred him at last cast , the poore starveling had eaten husks with Swine , and pitifully perished . The fourth and last piece of the Doctrinall part of my Proposition , is this , That all the passages of this world are alwayes open , overt , obvious , and transparent to God with whom we have to doe . The sweet Singer of Israel expostulates this truth with his God ; Whither shall I goe from thy Spirit ? or thy presence ? If to heaven , thou art there in thy displayed glory : If to hell , thou art there also in thy judgements on the wicked in torments : If to Sea , thine hand must guide me there too . If I thinke the darknesse shall hide me ; the darke night to God is as cleere as the brightest day . The Spirit of God tells you ; That there is no creature that is not manifest to his sight , and all things are open and naked to him with whom we have to doe . And the Book of the Revelation of Jesus Christ , sayes , That Gods eyes , like flaming fire , run to and fro thorow all the world . This last piece of the doctrinall part of my Proposition , as it is a terrour and trembling to the wicked , all whose cursed and crying wickednesses are open to his all-seeing eyes : so it is a cordiall and comfort to the godly , knowing and considering , that their heavenly Father seeth and beholdeth all their pressures , vexations , and distresses that they endure , and lye under in this slippery , brittle , and boisterous Sea of the world . Would you know the reasons of these particular truths ? As first , why the passages of this world are so dangerous ? The reasons are ready . It is because the raging Sea is not subject to so many disgusts , either of dangerous rockes , stormes , shelves , shallowes , syrtes , sands , Sea-monsters , and other incumbrances , as this restlesse world is , that is fraught with dangers and incarnate divels . What find we here but brevity in all our Contents ? as the Prophet Esay Evangelizeth : It is even as when a hungry man dreameth , and behold he eateth ; but he awaketh , and his soule is empty : Or as when a thirsty man dreameth , and behold , he drinketh ; but he awaketh , and his soule is faint . Oh how many are there in this Sea of glasse , whose whole course of life is but a dreame , and when death comes , they are awakened , and never till then in all their life , and their soules are empty of all comfort , and fainting , dye , and their places ▪ know them no more ! What finde we here but levity ? the very wicked confesse as much , saying , We have wearied our selves in the wayes of wickednesse , and the wayes of the Lord wee have been strangers to . What finde wee here but Cymmerian blindenesse ▪ millions selling away their interest to Heaven for nothing ? What find we here , but multitude and vast magnitude of all sorts of iniquities , transgressions , and sinnes ? God himselfe complaining by his Prophet Amos with a witnesse : Behold , saith the Lord , I am pressed under you , as a Cart is pressed that is full of sheaves . VVhat meet we here daily but with deceitfulnesse on all hands ? the world it selfe is all glasse , and where it glittereth most , there it cracketh and breaketh soonest . VVhat doe we finde the world to be in our experience of it , but a bitter pill candyed over with sugar ? a golden cup like the whores in the Revelation , full of dismall and deadly poyson ? No marvell then that the Prophets , Princes , and Preachers of the world have left behinde them such lamentable notes and votes of their wearisomnesse in the experience of things here below . Jeremy that Prophet of Lamentations cryeth , Oh that mine head were a well of waters , and mine eyes a fountaine of teares , that I might weepe day and night for the slaine of the Daughter of my people ! O that I had in the wildernesse a lodging place of waifaring men , that I might leave my people , and goe from them , for they be all adulterers , an assembly of treacherous men ! I recommend the whole chapter to the reading and meditation of every sober Christian , to fit his soule , and tune his heart to the wofull tone of this tumultuous Sea-world . David a King tunes his pipes with this dolefull Ditty , O that I had wings like a Dove ! for then would I flee away , and be at rest . Loe then would I wander farre of , and remaine in the wildernesse . I would hasten mine escape from this worlds windy storme and tempest . Paul the Preacher of the Gentiles exclaimes and sayes , O wretched man that I am , who shall deliver me from this body of death ! And had he not found a deliverer , he had sunk under that bitter agony . You will further enquire , Why the passages of this world are ever so transitory , and brittle ? I answer briefly , This fretfull Sea of glasse is like an angry Lady , that will turne away her servant for a very Glasse breaking . And why are they never satisfactory ? For that the heart of man is a triangle , and the world is a circle , and a circle can never fill a triangle . Nothing in this world can satisfie mans triangle heart but the holy , blessed , and glorious Trinity . One touch of the Power of God the Father ; one glimpse of the rayes of the wisdome of God the Sonne , in whom are hid all the Treasures of wisdome and knowledge ; and one drop of the gift and grace of charity from God the Holy Ghost satisfies , contents , and cheeres the whole nature of the regenerate man . But why are all the passages of this world alwayes open and overt to the sight and censure of the eternall God ? How can it be otherwise ? It is impossible but that he that made the eye should see : Shall not he that made the heart , shall not he , I say , understand ? When the whole world before his Throne is Crystalline , open , naked , and diaphanous to the Lord our God . His all-seeing eyes see , and discerne the imaginations of the thoughts of every mans heart that liveth . Shall I request this favour at your hands ? That you would be pleased to turne to the first chapter of Johns Gospel , and read from the 45. v. to the end of the Chapter , and observe and meditate of that heavenly conference there between Jesus Christ our blessed Saviour , Philip of Bethsaida , and Nathanael ; Philip findeth Nathanial , and saith unto him , Wee have found the Messias : Come and see . Jesus saw Nathanael comming unto him , and said , Behold a true Israelite , in whom is no guile . Nathanael saith unto him , Whence knowest thou me ? Jesus answered and said unto him , Before that Philip called thee when thou wast under the fig-tree , I saw thee . Nathanael is ravished and cryes out , Rabbi , Thou art the Sonne of God , thou art the King of Israel . Many there knew Nathanael to be an Israelite , but none saving the Lord Jesus knew him to be such an Israelite in whom was no guile . Thus farre have I spoken unto your heads in the Doctrinall part of my Proposition ; Give me now leave to speake to your hearts in the practick part thereof , and so I shall incline toward an end . The first Use of the Doctrine , is of heavenly affection , tending to earnestnesse of zeale , and longing after Heaven ; Forasmuch as we finde nothing here below but a Sea restlesse , a brittle being , and a slippery standing . What are we ? or who are we here present this day , and understanding what the frame , fashion , and garbe of this world is by the sacred Oracle of the text , and would not now cry out with Esay to our God in Heaven , Oh that thou wouldest rend the Heavens , that thou wouldest come downe , that the Mountaines might melt at thy presence , and that the Nations might tremble at thy power ? What are mountaines here , but the mighty in the earth , that set themselves against the Lord ? Bow thy Heavens , O Lord , and come down : touch the Mountaines , and they shall smoak . Yea , bee the mountaines never so vast , so lofty , so exalted above measure , one touch of his finger shall shake them all to pieces . Yea , though a rebellious Absolon that had swelled against his Father like to an Olympus , God commeth down in his power , and gives him but a touch , and he and his haughty Rebellion passeth away in a smoake that vanisheth ; hee hangs between heaven and earth , as unworthy of either , and all his swelling presently abates like a blown bladder with the pricke of a pin . 1. To my Brethren of the Ministry here present , I speak and beseech you to preach to this decaying world , That we all in it wax old as doth a garment , and as a vesture God wil change us , and we shall be changed ; but he is the same , yesterday , to day , and for ever , and his yeers shall have no end . 2. To the Laicks I say this , It is an observation of the Physicians , that we are now of shorter stature , and of lesse livelihood then heretofore . 3. Is there an Astronomer here ? tell him that Stadius , Copernicus , and Reinoldus affirm peremptorily , that the very Heavens are decayed , the Sun lesse orient in his splendour , the Moone more pale , and the Starres more dimme . 4. Art thou a Muck-worme ? Know that Philip Melancthon a choice Divine in his time , being contemporary with Martin Luther , left this observation behinde him , That the earth is growne so old , that it is like a wombe barren with age . 5. To whomsoever here present , that hath any Christian sense and feeling , I would have him know , that the whole Creation groaneth , and travaileth in paine together untill now . And not onely they , but wee our selves which have the first fruits of the Spirit , even we our selves groane within our selves , waiting for our full and finall redemption , as Paul preacheth . 6. Haply there may bee here present some Jesuite , or Jesuited spirit , whose learning lyes all in the Directories of Machiavels Prince , Bodins Commentaries , and Lypsius Politiques , whose Primer is couched in this one principle , Religentem esse oportet , religiosum nefas : Let me tell that Statizer , I am no Platonist , whose learning is hid in finall and fatall numbers ; affirming , that no State ever continued above 500. yeeres , without some fearefull fate or finall fall . But ( ay me ! ) we understand better by experience of times past , that that Principle is not true , as the State of the Venetians and the French Monarchy abundantly confute ; Yea , the boyes in Schoole conclude , That Numeri , quà numerus , nulla vis , nulla efficacia . But mine endeered and most Christian Auditory , I will make bold with you , ( and surely I cannot give you a more glorious title if I did study to give you ten thousand ) to signifie what gives me satisfaction in this point ; even the Prophet Daniels interpretation of Nebuchadnezzars vision in a Dreame . The Vision was this : An Image appeared to the King , whose head was of fine gold , his breasts and armes of silver , his belly and thighes of brasse , his legges of iron , and his feet part of iron and part of clay . This head of fine gold , breasts and armes of silver , belly and thighes of brasse , legges of iron , and the feet part of iron and part of clay , were the four Monarchies of this world , this glassie Sea , like Crystall . The head of fine gold was the Monarchy of the Assyrians and Babylonians . The breasts and armes of silver , were the Medes and Persians . The belly and thighes of brasse signified the Monarchy of the Greekes and Macedonians : And the legges of iron , and the feet partly of iron and partly of clay , pourtray unto us the last Monarchy of the Romanes and Germanes . The three first Monarchies , to wit , of the Assyrians and Babylonians , Medes and Persians , Graecians and Macedonians , are long agoe slipt away in this slippery and brittle world : And the last of the Romanes and Germanes is now at a very low ebbe ; for it is come to a titular Emperour , and that is all that remaines of the House of Austria , and at this very day ready to return to their prime and pristine commencement , to be Comites de Kyburgh ; onely the proud Spaniard ventures at all to uphold their tottering state and low condition . Assuredly no expectation at all remaineth , but when the stone hewed out of the rocke of our sinnes shall fall upon the remaining stumps , and then downe falls all the Gold , Silver , Brasse and Iron upon the feet of clay , and so then , this Sea of Glasse in Chaos antiquum confundetur . And verily , my Prayer is , and shall be this , Come Lord Jesus , come quickly , and stretch out thine hand , close up the two eyes of this dying world , the Sun and the Moon , that we may attain that heavenly Jerusalem , where there 's no need of either , but the glory of the Lamb of God , the Lord Jesus , shal be our exceeding glorious recompence of reward for ever . The second Use of the Doctrine is mournfull , sad , and sable , even of lamentation , for the witlesse wights of this glassie brittle seas inhabitants . Oh how many sots are there in this restlesse sea of the world , who albeit they see , and may discern this truth in a vision , and revelation of Jesus , yet think of nothing , but seek here for their content , and care for nothing but here to finde their Requiem for their soules ! Behold ( blessed in the Lord ) their extreame folly . Some seek , and conceive hope that they shall find it in the lust , and brutish lustfulnesse of the flesh : and what is that , but the foame of this sea ? and what tends it to , and ends in , but fordid luxurie , which brings us to rottennesse , pox , and penurie ? This foame dwels in drunkennesse , vomit , and spewing , in riot and excesse , which ends in filthy annihilation , fit for the draft-house , and nothing else . Others seek their Requiem in this restlesse sea , in the lust of the eyes , which is riches , and the pomp of the world , which the Scripture cals Phantasie . When King Agrippa and Bernice his wife came in to hear Paul , the Greek speaks thus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , What are these but Conchyliamaris , the shels of this glassie sea , which doe weary us in seeking them , befoole us in the possession of them , and vex us to the heart when we must part with them ? Others seek their Requiem in the pride of life ; and what are all the pleasures of this life , but the billowes of this sea of glasse ▪ wherewith some are lifted up to vain glory ? that feather , which children and fooles labour to catch in the streets , and abundantly sweat for it , and know not what to doe with it when they have it , but set it flying again . Others it lifteth up to Honours ; and yet his Lordship must say to rottennesse , Thou art my father and mother , and to the wormes , not of the earth , for they scorne to come nigh thee , but to thine owne skinworms , ( as Job speaks ) You are my brothers and sisters . Some are lifted up on the billowes of their policie and learning , whereas we know that the prudent and politique dye as well as the ignorant and foolish . Others are lifted up upon the billowes of their beauty , which with a gleame of the Sun will be burnt , with three fits of a Spanish Calenture will be discoloured , with old age furrowed with wrinkles , and with three dayes of death made hideous . Others pride themselves in their gay garments , which every week grow out of fashion , as the world it self doth . Is it not a strange thing that a Malefactor should be proud of his halter that must hang him ? Surely our clothes may put us in mind of our evil doing ; for had we not faln from God by our evil doing , we had had no use of raiment . In a word , what are all our pleasures , but Lilia terrae , like the Lilies of the field ? what gold and silver , but Ilia terrae , the garbage of the earth ? and what are honours and promotions , but Ludibria venti , feathers for the wind to play withall ? The third Use of this Doctrine is of Expostulation . Have , and doe we not too too often forget where we are ? verily we have , and doe so still . Ay me ! we little consider that we are poore passengers in this sea of glasse ; we are in this world , and this world is a sea of glasse , restlesse as a sea , and brittle as glasse : our Port and Haven is Heaven , every one of us is his owne Pilot to guide his own vessel . The Pilots place is to sit in the sterne of his ship : Why there ? To see how she steeres . That true Christian Passenger that sailes towards heaven , will ever be minding his end , sitting in the sterne , and considers how his Ship steeres toward the Haven of Heaven . Never do any saile in safety in this restlesse world , but they that in their voyage have the Rudder in their hand , and the Compasse and Sea-Card in their eye , that is to say , think and meditate of their end , and steere toward heaven . The fourth Use of this Doctrine is of holy Resolution . What is that ? Surely to resolve as the holy Divine adviseth , Not to love the world ; for if we doe , the love of God is not in us ▪ Can any man love a traiterous and treacherous Judas , which ( if you confide in him ) will betray you with a kisse ? And if the world smile upon you , take heed , lest the next thing you heare of , be not some plot of villany to insnare thee . Can any wise man love the place where Satan domineeres ? If this our Gospel truth be hid from any here , it is hid to them that are lost . Are not they lost that can neither be found in heaven , nor in the earth , nor yet in the sea ? The god of this world , which is the Devil , hath blinded the minds of them that beleeve not this truth , lest the light of the glorious Gospel truth of Jesus Christ , who is the image of God , should shine unto them . The whole world , saith the holy Divine Saint John , lyeth in wickednesse ; and our little world , this Island wherein we dwell , is on fire about our eares , and yet neither the worlds malignity , nor yet our owne misery , can quicken us to a lothing of this restlesse and brittle sea of glasse . But would you learne how to avoid this Traitor that wil Judaize with you , this dominion of Satan , and this house on fire ? I shall doe my endeavour to satisfie your desire in this point . You all know , that whatsoever the shavelings of Rome say , we have a Church , and it is a principall piece of the holy Catholique Church , which we professe to beleeve , that is scattered farre and wide upon the surface of the whole Universe ; and to this Church we have given our names . Christian is my name , and Catholike is my sirname . We are shipped by Baptisme : If a tempest arise , cry upon Christ , as the Apostles did , in a storme . If the Ship of our state be ready to be swallowed up of the waves , flye unto Christ , if he be asleep , awaken him with our cryes . Concutitur fides , non excutitur ; our faith may bee shaken , but never shaken off : therefore never cease , but cry , and cry aloud that we may be heard , and being heard we may be delivered ; and being delivered we may glorifie God . If the wind roare , Christ will rebuke it , and there shall follow a great calme . The fift Use of the Doctrine is to take a review of the Text . If this world be in experience to us a Sea of glasse like unto Crystall ; This Crystalline resemblance deceives none but children and fooles , who are deceived with shewes , shadowes , and resemblances : But wee are men endowed with reason and experience . How are we fitted and furnished for our voyage ? Where 's our Tackles ? Have we our Maine mast ready , that is to say , our faith , without which it is impossible to please God ? there 's no walking or talking with God without it . Where 's our Anchor and Sailes , the Anchor of hope , and the Sayles of good workes ? What wind doe we sayle by ? no wind under the cope of heaven , but the gale of Christian Charity can arrive us at the Port of Heaven : But sayling with that gentle gale , we need not feare any danger between this and Heaven : For if a Whale by the way should swallow us , as it did Jonah ; or a wind called Euroclydon , which caused Pauls ship-wracke , at the Island then called Melita , now Malta . In both dangers we should be safe , the Whale must cast us upon the Land , and though the Ship were wracked , yet either by swimming , or by some broken fragments of the Ship we should surely come safe to Land . The sixt use of this Doctrine , is of Discovery . The holy Apostle gives every one in particular a Christian Caveat , Let him that standeth , take heed lest he fall . If my Text be a vision unto you , it hath discovered how slippery our station is : I beseech you therefore , when you have forgotten me , yet remember my Text , and forget it not lest you slippe , and slide , and fall , like the house built upon the sands , the fall whereof was great . The Royall Preacher tells us , that God hath set the world in the heart of man , to the end that he should consider the deceitfulnesse and uncertainty of it . Shall a man love that which Christ never prayed for ? I pray for mine Elect , I pray not for the world : That is , I pray not for the Muck-worms and Mammonists of this world . And if the grace of God be in us , we shall daily blesse and thank God for the Lord Jesus , who hath given himselfe for our sinnes , that hee might deliver us from this present evill world , according to the will of God and our Father . They that remember not this discovery of the world , have not knowne God , as John testifieth . The Mammonists of this world cannot endure to heare or thinke of death , and yet when they lose the things of this glassie world , they murther themselves with worldly sorry : St. Paul is a witnesse of this truth , saying , The sorrow of this world causeth death . The Mammonists and Muck-wormes of this world brag , boast , and pride themselves with the things of the world . Saint Paul was otherwise minded ; God forbid ( saith he ) that I should pride my selfe in ought or any thing in the world , save in the Crosse of our Lord Jesus Christ , by whom the world is crucified unto me , and I unto the world . It is no marvell that so few love Preachers , and gaine so little or nothing by the frequent and powerfull preaching of Gospell-truth . Paul sheweth us the reason why Demas forsooke him , Hee was in love with this present world . Saint Peter gives the Muck wormes , Mammonists , and lovers of this world their fearfull , fatall , and finall doom , shewing first how we may escape the pollutions of this world ; and then how dangerous a relapse and backsliding is : For , saith he , and puts the case thus ; If the Muck-wormes and Mammonists of this world have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ , they are againe intangled therein , and overcome , the latter end is worse with them then the beginning ; for then they become Wells without water , Clouds that are carried with a tempest , to whom the mist of darknesse is reserved for ever . For the Lord Christ Jesus sake ( blessed Auditory , you holy people of the Lord ) remember my Text when you see not me , That our standing is very slippery upon this Sea of glasse . Remember that all the actions , transactions , and all the imaginations of all the thoughts , purposes and intentions of all hearts are before the Throne of God open and manifest to his sight and censure . The Lords Throne is in heaven . His eyes behold , his eye-lids try the children of men . The Lord tryeth the righteous , but the wicked and him that loveth violence his soule hateth . Oh remember that the Lords Throne is for ever ; and that his Throne is in heaven , and the earth is his pedestoole . Oh remember that thou sweare not by heaven , for it is the Throne of God : For hee that sweareth by heaven , sweareth by the Throne of God , and by him that sitteth thereon . Oh remember that we must all appeare before the Throne of Jesus Christ , and render our accompts . Oh remember what favour the Lord Jesus hath purchased for us , that we may come boldly to a Throne of grace , and obtaine mercy , and finde grace to helpe in time of need . Oh remember what the Lord Jesus hath promised , even that his Saints on earth sit with him in his Throne in heaven , even as he is sate downe with his Father in his Throne , Psal. 11. 4. Heb. 1. 8. Mat. 5. 13. Heb. 4. 16. Rev. 3. 21. And the God of heaven grant us the Protomartyrs vision , that we may be so full of the Holy Ghost that we may have but one glimpse of the glory of God and Jesus standing at his right hand , and that we may see this by the eye of our most precious faith . The seventh and last Vse of the Doctrine is of motion , and we need not seeke farre for a perswading and convincing motive , when we may but cast our eye aside , and looke upon this present and emergent occasion , which is both sad and sorrowfull , even the decease of a worthy servant to the Lord Jesus , whose sad Elegy I shall endeavour to couch in as few words , as a passage of such moment may be epilogized in , yet I hope so much as may awaken and stirre us up to consider where wee are , and what our condition is here , unlesse it be so with some of us , that we are asleep in death , and will not be moved nor removed from our brutish slumber for whatsoever may be said or done . I confesse indeed , that this taske had been fit to have been undertaken by some strong , young , and skilfull Champion of the Church , and not imposed upon an old , weake one , an Emeritus miles , and almost a Silicernium , a man merè Edentulus , one so farre from eloquence , that hath not so much as Elocution : But cum nemini obtrudi potest , itur ad me , when I had not thirty houres time to prepare my selfe to the businesse ; yet rather then I would wave the memoriall of mine endeared friend , I resolved to undergo the censure of the judicious for my plainnesse and simplicity . Truly I could willingly take up the lamentable cry of Elisha for Eliah , He crying , O my Father , my Father ; and I lamenting , Oh my Brother , my Brother , the Chariots of Israel and the horse-men of the same ; for we have lost a chiefe Chariot of our Churches , and an Horse-man of the State , not of the Pike , but of the Pen : But why should I , or any lament for him ? of whom I may say to you all that Distick which old Ennius said at his death , and that with a very little alteration : Nemo illum lachrymis decoret , neque funera fletu Faxit . Cur ? volitat docta per ora virum . I beseech you therefore have a little patience , and I shall onely speake of two passages : First , of his Christian living amongst us , and then of his sweet leaving of us . 1. He was an Academique by birth , he was borne of honest parents within three miles of Oxenford , that Mother and Mistris of Universities . His breeding up was also there , in Corpus Christi Colledge , an happy Seminary of very many famous and learned men ; I mention one for all , that is Doctor John Reinolds , whom I have heard stiled beyond the Sea in the Universities of Rostochium , Grominga and Leidon , thus , That famous Oxford of Learning , worthy Dr. Reinolds . 2. As he grew up in yeeres , he lived in favour with God and man in an unreproveable holy life and conversation , honoured for Arts and Sciences , and had all Degrees that the University doth afford , conferred upon him , Ex merito & congrul , & condigni , both for his congruity of good manners , and condignity of singular knowledge . 3. He was commended for a Chaplaine to the Lord Edmonds , Leiger Legat , Lord Ambassadour for his sacred Majesty to the French King , where being at Paris he disputed with the Jesuites , who albeit they contemned him for that he was of so low a stature , yet admired him for his ready answers , and acute distinctions : The Jesuites in that contempt of theirs had forgot what that ancient Father Jerome said of Saint Paul , That although he was of a very little and low stature , yet for all that , that Homo tricubitalis ascendit in coelum . 4. Some seven yeeres sithence I had a son Fellow of Trinity in Cambridge , who , being Traveller for his Colledge , I kept at Paris for a time , habitu dementissimo , in an uncouth habit , that he might not be knowne , and he resorted daily , and had conference in the Cleremont with the Jesuites , and with them of the Colledge of Sorbon , but more intimately with Sirmundus and Petavius two prime Jesuites , whom ( as hee hath told mee ) remembred Doctor Featley oft-times in their conference with reverentiall respect for his accute and ready Disputation . 5. All his Sermons in a great Book in Folio shew how sound he was at heart , and discovereth the plots of the Romish Sectaries in abundant manner . He also made a Supplement to that worthy Knight Sir Humphrey Linde his Book , which he left unfinished at his death , and vindicated that worthy Knight from the scandals and aspersions of that Romish railing Rabshakeh . 6. He writ against Arminius , and all of his rabble , shewing demonstratively that their Tenets they had from the patches and pieces of Pelagius , that Welch Heretique , a Monke of Bangor , whose name was Morgan ; for Pelagius in Latine and Morgan in the Welch Idiome signifie both one and the same party , that is to say , Mor-gan . Mor , is more , and gan , is juxta mare , or Accola maris : One of the Shires of South-Wales being called La Morganshire , for that it is scituate all along the Sea coast . 7. He wrote a little Tract called The Sea-Gull , against a grosse imposture , and shewed it me in Peter-house , what time I came to visit him there , with Sir Geo : Sands , Knight , my Countryman of Kent , with others . 8. He wrote a little before his death against the Anabaptists , ( a book seasonable & necessary for these unsetled , wanton times ) and in the very frontispice of that Book discovereth fifteen species of them . 9. After his returne out of France , he was recommended by the University of Oxford , to Doctor Abbots , chiefe in the Church of England , to be his Chaplaine ; where he loitered not , neither ceased to write against Rome , as often as ought did peepe out of the Presse of the whore of Babylons trash . Neither was his learning onely Polemicall , but pious also , as his Meditations , and Hand maid to Devotion doe witnesse : and in that time he was Chaplaine , he was the meanes under God of the conversion of a Spanish Frier . 10. His nature was meek , gracious , affable , merciful , as appeared in his sincerity toward the poore , when as he and I had the honour with Doctor Temple , Doctor Bernard , Master Francis Taylor , and others , to be returned & joyned in the Commission for pioususes , with worthy Sir John Lenthall , Knight , and other Justices of Surry . 11. His intimate acquaintance and mine were of thirty seven yeeres duration ; and one and twenty yeers of which time we lived loving friends and neighbours but 3. miles distant from one another . 12. We served together in three Convocations , to wit , the last two of King James of precious memory , to whom we had the honour to be Chaplaines in Ordinary , and the first of King Charles kept at Oxford : All which time he strongly set himselfe against all that had any smack of Rome , or Romish superstition . 13. In which Convocations , five and forty of us , whereof he was chiefe , made a solemn Covenant among our selves to oppose every thing that did but savour or scent never so little of Pelagianisme , or Semi-Pelagianisme . And being elected by the Clergie of Surrey for to be a Clerk of the Convocation for this present Parliament , and hearing me make Protestation in the face of that Clergie , ( an occasion being offered ) in these terms , Atque odi ego Arminianismum ac Bellarminianismum , came and embraced me in his armes , and said , Well said good brother , I protest and will sweare the like . Ay me , much more might be said of his Christian living and carriage amongst us , but I hasten to his Christian leaving of us . 1. He was not idle , no not to his very end . After he came to Chelsey , by the favour and grace of the Parliament , to take the ayre , for the cure of his infirmities , I resorting unto him with a visit , found him very ill affected with the Asthma in saburra stomachi , and with the Dropsie , which was on the left side of his face , and was falne into his left legge , insomuch as I perceiving that he spake with great shortnesse of breath , and much difficulty to utter his words in our conference , I requesting him to spare his speech , I related severall passages unto him , which hee much rejoyced in , and so it tooke up the rest of the time I then stayed with him . 2. Within lesse then a weeke after this my visit of him there was a rumour spread , that he was distracted of his wits , which when I heard I hasted to him , as soone as he heard in his chamber that I was there , he speedily came downe to me into the Hall , where after embracings , as our manner was , we sat down and talked . Truly I durst not tell him what I heard concerning the rumour , but after a little pause he told me himselfe of it in this manner , Wot you what Brother , why , they say I am mad . Now absit , quoth I. He replyed , My case is like Sophocles the Tragedian , whose sonnes accused him for a mad man , and therefore by their law he by the sentences of the Judges , had his Quietus est , no more to trouble himselfe with the affaires of his state : Hereupon Sophocles that wrote Tragedies even to extreame age , recited to the Judges a Tragedy of his own making , which he had then in his hand , called Oedipus Coloneus , and asked the Judges after he had read it unto them , Whether that Tragedy did scent or savour any whit of madnesse or distraction ; Upon this question the Judges changed their mindes and judgements , and quit him from the accusation of his unworthy sonnes : So , sayes he , I shall leave such notes behind me , quoted in this time of my weakenesse , for Nulla dies sine linea , no sober man will think or conceive to be the meditations of a mad man . 3. But when I perceived that this rumour did somewhat affect him , I said , I hope Brother this false report need not trouble you awhit , it is usuall in this sorry world for worthy men to heare of evill , when they are most busied in goodnesse . How was that most judicious and sound Divine Mr. Calvin used by foolish Surius , and malitious Bellarmine , who reported , that he dyed of the Pthiriasis , the lowsie evill , such as Herod dyed of , Act. 11. ult. when it was but an ordinary disease called the Phthisis , or Tissick ? How was Theodorus de Beza used , when it was reported at Rome , that Beza was dead , and a little before his death , that he had revolted and falne back to Rome ; yea , and a lying Libell , printed at Rome , flew into all parts of Christendom , intituled , Tota Geneva Catholizat . But Beza lived to answer that Pamphlet with a Treatise called Tota Roma Critizat Cretizatque : For Paul in his Epistle to Titus , cap. 1. sayes , The Cretians were alwayes lyars , evill beasts , slow bellies , &c. and cited unto them the Greek verse out of one of their owne Poets , to manifest it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Yea , further , Saint Paul makes this verse Scripture , by his attestation in the words following after it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is to say , this witnesse is true . 4. Further , he told me that he was writing still , and I encouraged him with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Indeed the lively voyce in preaching moveth more , yet a mans writing teacheth more . For it gives a man leave to pause on it , and doth not strike the eares onely , and then away : Words have wings ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Writing reacheth those that are far off , words those that are neere : Words reach onely to them that are alive , writing to them that are unborne : He that speaketh , profiteth his owne congregation ; but he that writeth , profiteth all : hee that speaketh , for an houre ; but he that writeth , for ever . After this I departed from him , and saw him no more , for within six dayes after I heard he was dead , and by credentiall witnesses am assured , that he departed this life a sound and faithfull Protestant , living and professing at end , That hee dyed in the Faith and Religion of the Church of England , established by many Parliaments . 5. Thus he ran this course , and was faithfull and painfull unto death ; and God , I make no doubt , hath washed his soule in the blood of the Lambe , and hath given him a Crowne of life , which shall never be taken from him ; I leave him in the hands of his God , in whom hee ever beleeved , and ever carefully served . I now returne to the gentle Reader , and certifie thee , That he was ever the same man , never dismayed with paines taking , not unlike the Palme Timber , which never bendeth under never so great a lading , but riseth upward against it ; and as the children of Israel shrunk not down under their labour howsoever it were increased : Wherefore all that knew him , gave glory to God , saying , Surely the Lord hath done great things for him , and by him . I doe not give him halfe his due , as they know that knew him ; yet haply more , then every one that knew us both , doe or may think fit to be spoken of him , but truth is truth whosoever is the speaker , and of the abundance of the heart the mouth will utter , and the Pen will write howsoever it be taken . I hope I shall not seem absurd to any sober Reader , for in all I have spoken I yeeld nothing so to flesh and blood , neither have I stretched my selfe beyond his measure , as the Apostle speaketh . Dr. Bucer called himselfe Pila fortunae , and surely this Doctor and I being together at Oxford of the Convocation house in the first Parl. of K. Charles , he falling sicke there , and he himselfe , and others his friends , verily conceiving , that his sicknesse had been the Plague of Pestilence , his falling ill happening that very weeke wherein 5000. and diverse hundreds dyed in London ; he was constrained to quit Oxford , and to goe for Lambeth : But how harshly and hardly he was used by a great man of the Church that shall be namelesse , Animus meminisse horret , luctuque refugit . For in a manner he was driven thence , and wee were constrained to get him an house , and two poore men travelled with him , the one of the one side , and the other on the other side did support and stay him up all the way , he travelling on foot pace , and so brought him home to Lambeth . When wee took our leave of him at Bullington greene , he said , Valete amici , nunc temporis ego , ut olim Bucerus sum pila Fortunae , quae non est omnibus una : Orate pro me , rege , lege , grege . Iterum valete in Domino Jesu : And so went on his journey , saying with the Psalmist , Lord thou tellest my flittings , note these things in thy book , O Lord . And now the world being not worthy of him , and he weary of it , is translated into heaven , but so , that as Elias being carried up in a fiery Chariot , did let fall his Mantle from him for Elisha's comfort and behoofe ; So our Featley burning with zeale for Gods glory , and for the good of his Saints , hath left behinde him severall tokens of his Learning and love to divers Friends . Let God be honoured for lending his Church such choyce vessels , to carry abroad his Name , and to publish his Truth against all opposers , and surely he deserveth of us to be had in everlasting remembrance . But now I call my selfe to my remembrance , let mee have your patience , and I shall relate one more which I had almost utterly forgot . At my returne out of Germany I with foure Merchants of Hamborough , and two of my people comming to Embdea , tooke into our Waggon a Licentiatus in the Civill , or Emperiall Law , who was travelling to Grominga an University of East Frizeland , and by the way I asking him , what other Universities he had seen , told me , that he came lately from Paris in France , and taking out a Diary which he had about him , shewed me a litle Breviate taken there of a Conference & Dispution between the Jesuites of the Cleremont , and one Doctor Featley of the Church of England , a man that his very Antagonists did give much respect unto ; and moreover told me , that most of the Universities thereabouts held him in such reputation and honour , that in their Tables using to hang in their Schooles of the most famous Schoole-men , he , viz. Dr. Featley was numbred one ; and comming to Grominga , whiles we refreshed our selves there , and hearing us say , that we were bound for Swartz-sluce , and so for Amsterdam that night ; hee therefore knowing I could not stay , went into their Schooles , and brought me a copy of the School-mens names down to Dr. Featleys time , and gave it me , which I tooke together with the title given unto him , and am bold to insert it in this place . As , Doctor Alexander Halensis Irrefragabilis . Doctor Aegidius Romanus Fundatissimus . Doctor Bonaventura Seraphicus . Doctor Franciscus Mairoius Illuminatus . Doctor Henricus Goethales Solennis . Doctor Johannes de Bacone Resolutus . Doctor Johannes Duns Scotus Subtilis . Doctor Tho. Aquinas Angelicus . Doctor Guliel . de Rubione Cherubicus . Doctor Daniel Featleius Acutissim . acerrimusque . There were some more in the List , but I took no more then would serve my purpose ; onely among them I perceived there were three of our own Country besides this Dr. Featley . The one was John Duns Scotus , born far in the North neere Scotland , whereupon his Antagonists called him Scot in scorne , conceiving that because his tongue did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , therefore his head must needs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : but they were marvellously mistaken , as it appeared to all the learned where he was knowne . 2. Alexander of Hales , ( the most ancient School-man ) was born in Glocestershire at a place which I well know , called Hales , neer the Town of Winchcomb and Sudley Castle , of old the inheritance of the Butlers , Earles of Ormond , and now the Mansion-house of the Brugges Lord Chandos . 3. Johannes de Bacone was sometime Fellow of Merton Colledge in Oxford , and afterward of Brasen nose Colledge there . Lastly , gentle Reader , give me leave now I have said what I had to say touching this emergent occasion , that I may conclude with thee . My Text is a Discovery on what manner of station we stand upon in this world . Verily not one that heard it preached , or read it , unlesse he be like a sponge which sucks in all both good and bad , of all that he heares and sees : Or like an Houre-glasse that takes it in at one eare , and out at the other : Or like a wine-sacke that retaines the lees onely , and lets the good wine run out ; when as they should be like those that sift the Corne , casting out that which is nothing worth , and retaining the cleane Corne ; drinking in all good , as the earth doth a sweet shower of raine , or a drift of raine , which returneth not untill it hath fructified and made a barren ground fertile . I know nothing more convincing to mortifie a man , then to looke upon the Revelation of the Text , and be resolved what this world is , even a Sea of glasse like unto Crystall , as a Sea restlesse and tumultuous , casting up fome and dirt . Oh that we had never known in our Countrey , how neerely the rage of the Sea , and the tumultuousnesse of the people resemble one the other . Hee that discernes it not in the Meditation on my Text , I refer him to read the 19. Chap. of the Acts , wherein he shall observe in reading , 1. Of no small stir ; 2. Of men full of wrath , and crying out , Great is Diana of the Ephesians ; 3. That the City was filled with confusion ; 4. A crying out , some one thing , some another ; 5. That the major part knew not wherefore they were come together . This is the world , and I would to God we had not wofull experience thereof in this kind . That Christian that doth not see this as in a vision in my Text unlesse he make further tryall , I will tell him in fine a facetious relation to shut up this sad Elegy that I heard often ( as occasion was offered ) by an ancient Parliament Knight of Devonshire of one of his Neighbors , who being a Copy-holder of some 30. pound per annum , and dwelling by the Sea side neere Plymouth , observing that certaine of his Neighbours trading to Sea , came home gallant and rich , and lived in a very plentifully manner ; hee would to Sea that he would , against all his friends minds ; sold his Oxen , Horse , Sheepe , his Land for a time , made up a stock , left his wife and children with her father . To Sea goes he , the freight returned was Figges . A flaw of wind comes , the Ship is endangered , they must lighten the Ship , as Pauls companions did , Act. 27. when they were constrained to cast out the wheat which was their lading , into the Sea : So here , over-boord goe the Figs , this poore Yeoman cryes out , O there goes over-boord all my Oxen , and names them by their names . Home he comes poore , his Neighbours pittying his folly , one lends him an Oxe , another an Horse : after some few yeeres he picks up his crums againe , and being at Plough on a very faire and calme day , cryes Hoe to his boy that did drive : He stands still , looks on the Sea , for he dwelt ( as I said before ) at the very Sea side , and saw it as smooth as a Smelt , and said , Wennom on you , how is 't you look so smooth ? you long for more Figs do you ? your smooth looks shall never deceive me again I warrant you ; drive away . Semblably t will be his dole , who will not beleeve his God . Credit se formae , Deo non voluit ▪ He trusted a few boards put into form , and would not trust to the ever-living God . The very God of peace & love sanctifie you throughly out , and I pray God make us all wise to salvation , and preserve us all , and our children in the saving grace of Jesus . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A48948e-1770 Doctrine . Revel. 2. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1. Resemblances . Dan. 7. 2. Psal. 9. 17. Sperando , & desperando , misere● pereunt homines : Sperando male in vita , desperando pejus in morte . Mat. 5. 8. Prov. 31. 12. 2. 1 Joh. 2. 16. 3. Dan. 7. 7 ▪ 4. Psal. 107 27. Tantum constans in 〈◊〉 itate sua . 2. 1 Joh. 2. 17. Luke 12. 17. Prov. 23. 5. Jer. 17. 11. Psal. 52. 7. 3. Eccles. 1. 18. Eccles. 5. 19. Luk. 12. 4. Psal. 139. 8. Heb. 4. 13. Revel. 1. 14. Reasons . Esa. 29. 8. Amos 2. 13. Revel. 17. 4. Jer. 9. 1 , 2. Psal. 55. 6. Rom. 7. 24. 2. 3. 4. Gen. 6. 6. The practise . 1. Esa. 64. 1. Psal. 144. 5. Psal. 102 , 26. Heb. 13. 8. Rom. 8. 22 , 23. Dan. 2. 31 , 32 , 33. 2. Acts 25. 23. Job 17. 14. 3. 4. 2 Cor. 4. 3 ▪ 4 ▪ 1 Joh. 5 ▪ 19 ▪ 5. Heb. 11. 6. Eccles. 3. 11. Joh. 17. 9. Gal. 1. 3 , 4. Jo. 17. 25 ▪ 1 Cor. 7. 1. Gal. 6. 14. 2 Tim. 4. 10. 2 Pet. 2. 20. 2 Pet. 2. 20. Act. 7. 55. 7. Charlton upon Otmore . In Peter-house Entituled , The Dippers dipt , sold by Rich : Royston in Ivic-lanc . 
A49716	----	The Arch-bishop of Canterburie his speech, or, His funeral sermon preached by himself on the scaffold on Tower-hill on Friday the tenth of January, 1645, upon Hebrews 12, 1, 2 also, the prayers which he used at the same time and place before his execution / all faithfully written by Iohn Hinde, whom the archbishop beseeched that hee would not let any wrong be done him by any phrase in false copies. Laud, William, 1573-1645. This text is an enriched version of the TCP digital transcription A49716 of text R41258 in the English Short Title Catalog (Wing L599A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 23 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A49716 Wing L599A ESTC R41258 31354701 ocm 31354701 110234 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49716) Transcribed from: (Early English Books Online ; image set 110234) Images scanned from microfilm: (Early English books, 1641-1700 ; 1742:30) The Arch-bishop of Canterburie his speech, or, His funeral sermon preached by himself on the scaffold on Tower-hill on Friday the tenth of January, 1645, upon Hebrews 12, 1, 2 also, the prayers which he used at the same time and place before his execution / all faithfully written by Iohn Hinde, whom the archbishop beseeched that hee would not let any wrong be done him by any phrase in false copies. Laud, William, 1573-1645. 12 p. Printed with license and entred according to order, London : [1645?] Imperfect: stained, and with print show-through and loss of text. Date of publication from Wing (2nd ed.). Reproduction of original in the British Library. eng Laud, William, 1573-1645. Bible. -- N.T. -- Hebrews XII, 1-2 -- Sermons. Funeral sermons. Sermons, English -- 17th century. A49716 R41258 (Wing L599A). civilwar no The Arch-bishop of Canterbvrie his speech or his funerall sermon: preached by himself on the scaffold on Tower-hill, on Friday the tenth of Laud, William 1645 4237 3 0 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2002-02 TCP Assigned for keying and markup 2002-02 Aptara Keyed and coded from ProQuest page images 2002-03 TCP Staff (Michigan) Sampled and proofread 2002-03 John Latta Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion THE ARCH-BISHOP OF CANTERBVRIE HIS SPEECH OR His Funerall Sermon : Preached by himself on the Scaffold on Tower-hill , on Friday the tenth of January , 1645. Upon Hebrews 12. 1 , 2. Also , the Prayers which he used at the same time and place before his Execution . All Faithfully written by Iohn Hinde , whom the Arch-bishop beseeched that hee would not let any wrong be done him by any phrase in false Copies . LONDON Printed with License , and entred according to Order . THE ARCH-BISHOP OF CANTERBURIE HIS Funerall Sermon , Preached by himself on the Scaffold on Tower-hill . Upon Heb. 12. 1 , 2. Let us run with patience that race that is set before us , looking unto Iesus the Author and finisher of our Faith , who for the joy that was set before him , endured the Crosse , despiside the shame , and is set down at the right hand of the Throne of God . Good people , YOu 'l pardon my old Memorie , and upon so sad occasions as I am come to this place , to make use of my Papers , I dare not trust my self otherwise . Good people , This is a very uncomfortable place to preach in , and yet I shall begin with a Text of Scripture , in the twelfth of the Hebrews , Let us runne with patience that race that is set before us , looking unto Iesus the Author and finisher of our fait● , &c. I have been long in my race , and how I have looked unto Jesus the Author and finisher of my faith , is best knowne to him : I am now come to the end of my race and here I finde the Crosse , a death of shame , but the shame must be despised , or there is no comming to the right hand of God ; Jesus despis'd the shame for me , and God-forebid but I should despise the shame , for him ; I am going apace , as you see towards the Red-sea , and my feet are upon the very brinks of it , an Argument , I hope that God is bringing me to the Land of promise , for that was the way by which of old he led his people : But before they came to the Sea , he instituted a passover for them , a Lamb it was to bee eaten with very sowre Herbs , as in the twelfe of Exodus . I shall obey , and labour to digest the sowre Herbs , as well as the Lamb , and I shall remember that it is the Lords Passeover ; I shall not think of the Herbs , nor be angry with the hands which gathered them , but look up onely to him who instituted the one , and governeth the other : For men can have no more power over me , then that which is given them from above ; I am not in love with this passage through the Red-sea , for I have the weaknesse and infirmity of flesh and blood in mee , and I have prayed as my Saviour taught me , and exampled me Vt tansiret calix ista . That this Cup of red Wine might passe away from me , but since it is not that my will may , his will be done ; and I shall most willingly drink of this Cup as deep as he pleases , and enter into this Sea , I and passe through it , in the way that he shall bee pleased to leade me . And yet ( Good people , ) it would be remembred , That when the servants of God , old Israel , were in this boistrous Sea , and Aaron with them , the Egyptians which persecuted them , and did in a manner drive them into that Sea , were drowned in the same waters , while they were in pursuit of them : I know my God whom I serve , is as able to deliver me from this Sea of blood as hee was to deliver the three Children from the fornace Daniel 3. And I must humbly thank my Saviour for it , my Resolution is now , as theirs was then : their Resolution was , They would not worship the Image which the King had set up : nor shall I the Imaginations which the people are setting up , nor will I forsake the Temple , and the truth of GOD , to follow the Bleating of Ieroboams Calves in Dan and in Bethel . And I pray God blesse all this people , and open their eyes , that they may see the right way : For if it fall out that the blinde lead the blinde , doubtlesse they will both into the ditch : For my self , I am , ) and I acknowledge it in all humility ) a most grievous sinner many wayes , by thought , word and deed , and therefore I cannot doubt but that God hath mercie in store for mee a poore penitent , as well as for other sinners : I have upon this sad occation , ransack'd every corner of my heart , and yet I thank God , I have not found any of my sinnes that are there , any sins now deserving death by any known law of this Kingdome : and yet thereby I charge nothing upon my Judges ( I humbly beseech you I may be rightly understood , I charge nothing in the least degree upon my Judges ) for they are to proceed by proof , by valuable Witnesses , and in that way I or any innocent in the world may justly be condemned : And I thank God , though the weight of the Sentence Iye verie heavie upon me , yet I am as quiet within , as ( I thank Christ for it ) I ever was in my life : And though I am not onely the first Archbishop , but the first man that dyed in this way , yet some of my predecessors have gone this way , though not by this meanes : For Elfegus was hurried away and lost his head by the Dans ; and Simon Sudbury in the fury of Wat Tyler and his fellowes : And long before these Saint Iohn Baptist had his head danced of by a lewd woman , and Saint Cyprian Arch-bishop of Carthage submitting his head to a persecuting sword . Many examples great and good , and they teach me patience , for I hope my cause in Heaven will looke of another dye then the colours , that is put upon it here upon earth , and some comfort it is to me , not onely that I goe the way of these great men in their severall generations , but also that my charge ( if I may not be partiall ) looks somewhat like that against S. Paul in the 25. of the Acts , for he was accused for the Law and the Temple , that is the Law and Religion : and like that of S. Stephen in the sixth of the Acts , for breaking the Ordinances which Moses gave us , which Ordinances were Law and Religion ; but you 'l say , do I then compare my self with the integritie of Saint Paul and Saint Stephen : no , God forbid , farre be it from mee : I onely raise a comfort to my selfe that these great Saints and servants of God were thus laid up in their severall times : And it is very memorable that Saint Paul who was one of them , and a great one , that helped on the accusation against Saint Stephen , fell afterwards into the selfe same accusation himselfe , yet both of them great Saints and servants of God , I but perhaps a great clamour there is , that I would have brought in Poperie , I shall answer that more fully by and by , in the meane time , you know what the Pharisees said against Christ himselfe in the eleventh of Iohn , If yee let him alone , all men will believe on him Et veninnt Romani , and the Romanes will come and take away both our place and our Nation . Here was a causelesse cry against Christ that the Romanes would come , and see how just the Judgement of God was , they crucified Chriss for feare least the Romanes should come , and his death was that that brought in the Romanes upon them , God punishing them with that which they most feared : and I pray God this clamour of veniunt Romani ( of which I have given to my knowledge no just cause ) helpe not to bring him in : for the Pope never had such a Harvest in England since the Reformation , as he hath now upon the Sects and divisions that are amongst us : in the meane time , by honour and dishonour , by good report and evill report , as a deceiver , and yet true , am I now passing out of this world . Some particulars also I thinke not amisse to speak of , and first this I shall be bold to speake of the King , our gracious Soveraigne , He hath been much traduced by some for labouring to bring in Poperie , but upon my conscience ( of which I am now going to give God a present account ) I know him to bee as free from this Charge I thinke as any man living , and I hold him to be as sound a Protestant , according to the Religion by Law established as any man in this Kingdome , and that he will venter his Life as farre and as freely for it : and I thinke I doe or should know both his affections to Religion , and His grounds upon which that affection is built , as fully as any man in England The second particular is concerning this great and populous City , which God blesse : here hath been of late a fashion to gather bands , and then go to the Honourable and great Court of the Kingdome , the Parliament , & clamour for Justice , as if that great & wise Court , ( before whom the causes come which are unknown to many : ) could not or would not do Justice , but at their call and appointment : a way which may endanger many innocent man , and pluck innocent bloud upon their own heads , and perhaps upon this Citie also , which God forbid : and this hath been lately practiz'd against my self , God forgive the setters of this , with all my heart I beg it , but many well meaning people are caught by it : In S. Stephens case , when nothing else would serve , they stirred up the people against him , Acts 6. and Herod went just the selfe same way , for when he had killed Saint Iames , hee would not venture upon S. Peter too , till he saw how the people took it , and were pleased with it , in the 12 of the Acts. But take heed of having your hands full of bloud , in the first of Isaiah , for there is a time best known to himselfe , when God amongst other sinnes makes inquisition for bloud : and when inquisition is on foot , Psalmest tells us , Psal. 9. that God remembers , that is not all , that God remembers and forgets not ( saith the Prophet ) the complaint of the poore , and hee tells you what poore they are in the ninth verse , the poore whose bloud is shed by such kind of means : Take heed of this , It is a fearfull thing ( at any time ) to fall into the hands of the living God , in the 12. of the Hebrews : but it is fearfull indeed , and then especially , when he is making his Inquisition for bloud , and therefore with prayer to advert the prophesie from the Citie , let me desire that this my cup would remember the Prophesie that is expressed , Ier. 26. 15 The third particular , is this poore Church of England , that hath flourished and been a shelter to other neighbouring Churches , when stormes have driven on them , but , alas , now it is in a storme it self , and God knows whether , or how it shall get out ; and which is worse then a storme from without , it is become like an Oake cleft to shivers with wedges made out of its owne body , and that in every cleft prophanesse and irreligion is creeping in apace : while as Prosper saith , Men that introduce , prophanesse are cloacked with a name of imaginarie religion : for wee have in a manner almost lost the substance , and dwell much , nay too much a great deale in opinion : and that Church which all the Jesuites machinations in these parts of Christendome could not ruine , is now fallen into a great deal of danger by her owne . The last particular ( for I am not willing to be tedious , I shall hasten to go out of this miserable world ) is my self , and I beseech you ; as many as are within hearing , observe me : I was borne and baptized in the bosome of the Church of England , as it stands yet established by Law , in that profession I have ever since lived , and in that profession of the Protestant Religion here established I come now to die : this is no time to dissemble with God , least of all in matter of Religion ; and therefore I desire it may be remembred : I have alwayes lived in the Protestant Religion established in England , and in that I come now to die : what Clamors and Slanders I have endured labouring to keep an Vniformity in the external service of God , according to the Doctrine and Discipline of this Church , all men knows , & I have abundantly felt : Now at last I am accused of high Treason in Parliament , a crime which my soul ever abhorred : This Treason was charged upon me to consist of two parts : An endeavour to subvert the Law of the Realme , and a like to overthrow the true Protestant Religion established by those Lawes , Besides my answers which I gave to the severall Charges , I protested my innocency in both Houses : It was said , Prisoners Protestations at the Barre must not be taken de ipso : I can bring no witnesse of my heart , and the intentions thereof , therefore I must come to my Protestation , not at the Barre , but to my Protestation at this houre and instant of death , in which ( as I said before ) I hope all men will be such charitable Christians as not to thinke I would die , and dissemble my Religion , I doe therefore here , with that caution that I delivered before , without all prejudice in the world to my Judges , that are to proceed secundum allegata & probata , and so to be understood , I die in the presence of Almighty God , and all his holy and blessed Angels ; and I take it now on my death , that I never endeavoured the subversion of the Laws of the Realme , nor never any change of the Protestant Religion into Popish superstition , and I desire you all to remember this Protest of mine , for my innocency in these , and from all manner of Treasons whatsomever . I have been accused likewise as an enemie to Parliaments , no , God forbid , I understood them , and the benefits that comes by them , a great deal too well to bee so ; but I did indeed dislike some misgovernments ( as I conceived ) of some few one or two Parliaments : And I did conceive humbly that I might have reason for it ; for corruptio optimi est pessima : There is no corruption in the world so bad , as that which is in the best thing it self , for the better the thing is in nature , the worse it is corrupted : And this being the highest and greatest Court , over which none other can have the jurisdiction in the Kingdome , if any way a mis-government ( which God forbid ) should any wayes fall upon it , the subjects of this Kingdome are left without all manner of remedy , and therefore God preserve them , blesse them , and direct them , that there may be no misconceit , much lesse misgovernment amongst them . I will not inlarge my self any further , I have done , I forgive all the world , all and every of those bitter enemies , or others whatsoever they have been , which any wise prosecuted me in this kinde , and I humbly desire to be forgiven first of God , and then of every man , whether I have offended him or no , if hee doe but conceive that I have , Lord do thou forgive me , and I beg forgivenesse of him , and so I heartily desire you to joyne with me in prayer . The Bishop of Canterburies first Praye● on the Scaffold . O Eternall God , and most mercifull Father , looke downe upon mee in mercie , in the riches and fulnesse of all thy mercies , look downe upon me , but not till thou hast nailed my sinnes to the Crosse of Christ : looke upon me , but not till thou hast bathed me in the bloud of Christ : look upon me , but not till I have hid my selfe in the wounds of Christ , that so the punishment that is due to my sinnes may passe away and go over mee : And since thou art pleased to try me to the uttermost , I humblie beseech thee give me now in this great instant , ful patience , and proportionable comfort a heart readie to die for thine honour , and the Kings happines , and the Churches preservation , and my zeal to these , ( far from arrogancie be it spoken , and all the inhumane frailtie excepted , and all incidents thereunto ) which is yet unknowne of mee in this particular , for which I now come to suffer , I say in this particular of Treason , but otherwise my sins are many and great , Lord pardon them all , and these especially , whatsoever they be , which have drawne downe this present judgement upon mee , and when thou hast given me strength to beare it , then doe with mee as seemes best in thine owne eyes : And carrie mee through death , that I may looke upon it in what visage soever it shall appeare to mee , and that there may bee a stoppe of this issue of bloud in this more than miserable Kingdome . I shall desire that I may pray for the people too , as well as for my selfe : O Lord , I beseech thee give grace of repentance unto all people , that have a thirst for bloud , but if they will not repent , then scatter their devices so , and such as are , or shall be contrarie to the glorie of thy great Name , the Truth and Sinceritie of Religion , the establishment of the King , and his posteritie after him , in their just Rights , and Priviledges , the honour and conservation of Parliaments in their ancient and just power , the preservation of this poore Church in her truth , peace and patrimonie , and the settlement of this distracted and distressed people under their ancient laws , and in their native Liberties , and when thou hast done all this , in meere mercie for them , O Lord , fill their hearts with thankfullnesse , and with religious dutifull obedience to thee and thy Commandements all their dayes : So Amen , Lord Iesus , And I beseech thee , receive my Soule to mercie . Our Father which art in Heaven . Hallowed be thy Name . Thy Kingdome come . Thy will be done in earth , as it is in heaven . Give us this day our dayly bread , And forgive us our trespasses , as we forgive them that trespasse against us . And lead us not into temptation : But deliver us from evil , Amen . When he had finished his prayer , hee gave his paper to Doctor Sterne , saying , Doctor , I give you this , that you may show it to your fellow Chaplains , that they see how I am gone out of the world , and Gods blessing and his mercy be upon them . Then turning to Master Hinde , hee said , Friend , I beseech you here mee , I cannot say I have spoken every word as it is in my Paper , but I have gone very neere it , to help my memorie as well as I could : but I beseech you let me have no wrong done me . Hinde . Sir , you shall not , if I doe any wrong , let it fall on my owne head , I pray God have mercy upon your soule . Cant. I thank you : I did not speak with any jealousie , as if you would do so , but I spake it onely as a poore man going out of the world , it is not possible for me to keep to the words of my paper , and a phrase may do me wrong . I did think here would have been an emptie Scaffold , that I might have had roome to die : I beseech you let me have an end of this miserie , for I have endured it long . When roome was made , he spake thus ; I 'le pull off my Doublet , and Gods will be done , I am willing to goe out of the world : no man can be more willing to send me out , then I am willing to be gone . Sir Iohn Clathworthy . What speciall Text of Scripture now is comfortable to a man in his departure ? Cant. Cupio dissolvi & esse cum Christo . Sir Clothworthy . That is a good desire , but there must bee a ●●undation for that desire , as assurance . Cant. No man can expresse it , it is to be found within . Sir Iohn Clothworthy . It is founded upon a word though , and that word would be knowne . Cant. That word is the knowledge of Jesus Christ and that alone . And turning to the Executioner , he gave him money , saying , here honest friend , God forgive thee , and do thy office upon mee in mercie . The Executioner desiring him to give some signe when he should strike , he answered , Yes , I will , but let me fit my selfe first . Then kneeling down on his knees , he prayed thus : The Bishop of Canterburies last prayer on the Scaffold . LORD , I am coming as fast as I can , I know I must passe through the shaddow of death before I can come to see thee , but it is but umbra mortis , a meere shadow of death a little darknesse upon nature , but thou by thy merits and passion hast broke through the jawes of death : So Lord , receiue my soule , and have mercy upon me , and blesse this Kingdom with peace and plenty , and with brotherly loue and charitie , that there may not be this effusion of Christian bloud among them , for Iesus Christs sake , if it be thy will . And when he had said , Lord receive my Soule ( which was his signe ) the Executioner did his office . FINIS . 
A50418	----	A sermon preached at the consecration of the Right Reverend Father in God, Herbert, Lord Bishop of Hereford by Jasper Mayne ... Mayne, Jasper, 1604-1672. 1662 Approx. 76 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A50418 Wing M1478 ESTC R19642 12351234 ocm 12351234 60020 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50418) Transcribed from: (Early English Books Online ; image set 60020) Images scanned from microfilm: (Early English books, 1641-1700 ; 642:8) A sermon preached at the consecration of the Right Reverend Father in God, Herbert, Lord Bishop of Hereford by Jasper Mayne ... Mayne, Jasper, 1604-1672. Croft, Herbert, 1603-1691. [9], 43 p. Printed for R. Royston ..., London : 1662. Running title: A consecration sermon preached at Lambeth. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Timothy, 1st, IV, 14 -- Sermons. Sermons, English -- 17th century. Funeral sermons. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2004-12 Andrew Kuster Sampled and proofread 2004-12 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion PErlegi hanc Concionem , eámque dignissimam judico quae publicam lucem aspiciat . Geo. Stradling , S. Th. D. Reverendi in Christo Patris Gilberti Episc. Lond. Sacellanus domest . Feb. 24. Anno Salut . 1661. A SERMON Preached at the CONSECRATION OF The Right Reverend Father in God , Herbert , Lord Bishop of Hereford . By JASPER MAYNE , D. D. Canon of Christ-Church , and one of His Majesties Chaplains in Ordinary . JOHN 20. 21. As my Father sent Me , so send I You. LONDON : Printed for R. Royston , Bookseller to the Kings most Excellent Majesty , at the Angel in Ivie-lane , 1662. To the Right Reverend Father in God , BRIAN , Lord Bishop of Winchester , Prelate of the Honourable Order of the Garter , and Almoner to His Majesty . My Honoured Lord , THose learned Jews and Christians , who have been curious to find out the reason of some Visions in the Scripture , do affirme , That the Bush which Moses saw unburnt in the midst of fire , was an Embleme of the Israelites then in bondage to the Aegyptians , who were not onely preserved in the midst of Persecutions , but thrived under their Oppressions , hard Tasks and heavy Burthens ; and grew more numerous from the politick Arts which strived to lessen and destroy them : till at length God contrived them a miraculous Deliverance , which with their Calamitios concluded in a Song . When I look back upon our late suffering Times , ( the saddest which I think any History hath recorded ) where Oppression backt with Power made the Ruine of our Church the horrid step and ladder to the Usurpation of the Crown ; and where the name of a Bishop was so criminal and odious , as to verifie Tertullian's sad complaint of his brutish Times , Nominis & vocabuli rei fuimus , We were made guilty of a Word , and condemned for being Christians , and the style was punisht with publick Sales and Sequestrations : and when withall I do consider , by what unlookt-for way of Providence your Order and Religion , like a Treasure snatcht from shipwreck , were stupendiously restored after many years Confusion : Methinks that Bush which Moses saw was the Embleme of our Church , kept safe by Miracle in the midst of hungry fire : and the Ship in the Gospel was presented to my eyes , where Christ and his Apostles were tost in an hideous Storm ; but he waked and stilled the Winds , and put a calmness to the Sea. In these dayes of publick Calamity , I was curious to observe how several men behaved themselves in strugling with their dangers . I saw some take for their patern the Prophet Jonas in a storm , who slept securely and untroubled when his Shipwreck rolled about him . I saw others so much Cowards , that to preserve their wretched Fortunes they compounded with the Tempest , and made a League and Friendship with the Winds ; nay , Servilely revived the Religion of those base timorous Heathens , who worshipt every thing they fear'd , and sacrificed to Furies , and built Altars to their Plagues . I saw others of a nobler and more stout and Christian Temper ( whose just reward is now to shine like Stars of Honour in the Church ) immovably resolute to maintain their Loyalty and Conscience with the loss of their Lives , as they had already with their Fortunes . Yet , I hope , it will be no diminution of their Vertues , if I say , That your Lordships Carriage in these Times of Persecution was to me most remarkable ; who by your happy Restitution , and addition of more Honour , have been made a greater Bishop , but not a greater Person , then you were in your lowest ebbe of Fortune . The payment of your Vow in your building of an Alms-house on the place where you your self so ofter sate , not wanting of an Almes , but weeping o're the Prospect not then pleasant to your Eye , because your proper business there was to aske the passers by , If ever there were sorrows like to the sorrows of this Nation ; Your large Bounty to the College of which I am a Member , which , if I should name the Summe , would make the world believe you meant to found a new College , and not complete an old ; Your dying Liberalities bequeathed to others in your Will , even to your meanest Servants , who were your servants in distress , are things which do proclaim you a great and noble Benefactor . But these are but the good deeds of your Fortune , done by the Bishop of Winchester , the Charities of one possest with plenty and abundance ; your Rents and Mannors here share with you as Co-founders : and your new Almes-house might have it written on the Walls , A poor Bishop vow'd this House , but a great and wealthy built it . That which made you truly great and reverend in my eyes , was to look into your noble Heart , your large and bounteous Mind , where your Good Deeds now , were then but Wishes and Designs . You were truly great to me , when I saw you in your Poverty anticipate your Almes-house , and be liberal at your door : and the poor people in your House now , had then places at your Gate ; when being reduced to the last Cruse of Oyle , you made the drops run to others ; and when there was but a handful of Meal left in the little Barrel , you then dealt your Loaf to those who wanted daily bread . In short , when you had but two Coats left , to give one to the naked ; when you had hardly more then one Dish , to make the poor your Guests ; to see you walk up your Hill with not much money in your purse , and return back with none ; but then to think of laying up Treasures in Heaven , when you had so little left on Earth , was a Charity which raised in me a religious Admiration ; and lookt something like the Miracle wrought by our Saviour in the Gospel , where Multitudes were fed with two fishes and five loaves . Nor may I , without some Injustice to your Vertues , forbear to let the world know , That I never saw Afflictions born with a more serene and even temper then you did yours ; who in the worst of Times stood like a firme unshaken Rock in the midst of angry waves ; your Courage still the same , unbroken or undisturbed with any sad Disasters not more publick then your owne . The old Church of England still kept up in your House , with all its Formes and Rites , though publickly forbidden ; Prayers constantly , and twice a day , read by you for the King , at a time when such Devotions were made Treason by the Tyrant ; and Weekly Sermons preacht before you , filled with so much Loyalty and Truth , as would any where else have cast the Preacher into Bonds , if not sent him from his Pulpit to the place of Execution . To all this your Lordships continued Kindnesses to me , by which I can compute my self almost grown aged in your Favours ; your encouragement of my younger Studies , which grew up under your Example ; your Rescue of me from a Shipwreck in the late undoing Times , when being tost , and stript of all , you were the Plank to save me , and threw me out a line which drew me safe to shore ; are Reasons sufficient to let the World know , that of most sins I think Ingratitude the worst . Being therefore fairly invited at first to preach this Sermon , and since by several Hearers of it to make it this way publick , I beseech your Lordship to allow it the shadow of your Wing ; and to accept it , not as a full payment of my Debts to you , ( for this very Dedication of it sets me deeper on your score ) but as a Testimony how much greater my Desires are then my Abilities or Parts , to let the World know how unfeignedly I am Your Lordships Most obliged and very grateful Servant , IASPER MAYNE . Feb. 26. 1661. 1 TIM . 4. 14. Neglect not the Gift that is in thee , which was given thee by Prophecy , with the laying on of the Hands of the Presbytery . THE PREFACE . AS in the raising of the noblest Heights and Buildings , that they may be exact , and gain a reverence from the Eye , great preparations are made towards the Erection of the Pile ; the best Masters in that Art are taken into counsel , and Vitruvius is consulted to assist it with his Rules ; Platforms are drawn , and Models are contrived , that what was but a Scheme may be brought into a Structure : Which made Aristotle say , when he spoke like a Philosopher , but so as that his saying holds in Architecture too , That a material House or Palace springs from an immaterial ; and the Pile , which is the creature of the Workmans Tool without , was first shap'd and form'd by some designing mind within : Lastly , as when the materials are all ready and prepared , some are set on work to hew and square the Stones , others to dispose them into their several seats and stations , others to oversee that the Workmen doe their Duties , and that all things be done regularly as the Surveyors shall direct : So God hath proceeded by the same course and method , in the designing , shaping , forming and building of his Church . Upon whose rude beginnings if we cast our eyes , as it first appeared in the times before the Law , though it began with the World , and be as ancient as Mankind , and had the same Corner-stone laid which now supports the Building , in the promised Seed , which was to bruise the Serpents head ; yet that Corner-stone being wrapt up in a Mystery , and many thousand years required to remove the Veil and Cloud , 't was but then a Church creeping forth out of the Quarrey , without a hand to give it its just feature and perfection . 'T is true indeed , the Light of Nature , helpt by the light and guidance of Tradition , sufficiently inform'd men that God was to be worship'd ; but the way or manner how , the work and person of the Priest , the time when , the place where , with what holy Forms and Rites , was left wholly to their Reason to discover and find out . So that in the state of Nature the case stood with Religion , as some have observed it did with the first Essayes in Painting ; unskilful men at first drew faces with a Coale , to which after-times found Colours , and gave beauty by their Pencil . Or , if you will hear me speak in the language of a Poet , in this imperfect state of Nature the case stood with God in a way of Service and Religion , as it did with the first Jupiter at Rome ; Aedibus exiguis habitabat Jupiter ingens , Inque Jovis dextrâ fictile fulmen erat . He was so rustickly adored , that a Thatcht . Cottage was his Temple , where he stood holding an Farthen Thunder in his hand . To redeem himself from so much rudeness of Devotion , and to contrive a Worship some way worthy of his Greatness , in the times of the Law he chose unto himself a select , peculiar People , which he formed into a Church ; and placed it for some Ages like a City on a Hill , to invite the erring World to be its Proselytes and Converts . His Service here below was taught to move like the Heavens above , in a well-tuned harmony and musick of the Spheres . A High-priest was appointed , and the Miter set upon his head ; and inferiour Priests and Levites had their lower Orbs assigned them . Sacrifices were prescribed , and the business of the Temple proportion'd and cut out to the several Orders and Degrees of those , who thus distinguish'd were to wait upon the Altar : and the distinction was so sacred , and the several bounds so set , that as the Levite was not to invade the Office of the Priest , so those inferiour Priests who broke beyond their bounds , and attempted to invade the Office of the High-priest , were not said to offer Sacrifice , but strange fire before the Lord , and perish'd for their boldness with their Censers in their hands : To let us see , that God was then the God of Order , and turn'd such mens Oblations into their ruine and destruction . Yet the Jewish Church thus modelled by Almighty God himself , was but the imperfect draught and platform of a much holier Church to come . 'T was but like their Tabernacle , their House of Offerings and Oblations , a moveable Pavilion , or Tent fitted for a march towards a Land of Promise , not yet discovered to their eye ; where that transitory Building , that Temple made of threds , was to be taken down to make way for one more lasting . In short , as 't is observed , ( and 't is St. Austins Observation ) That in the forming of the Jewish Church the platform was first drawn , and presented in a holy Scheme to Moses in the Mount ; so when that Scheme or Platform was wrought into a Fabrick , when that which was a Pattern became a bodied Truth , even that glorious Church , in the midst of all its splendour , was but a type and shadow of the Christian Church to come . Some of the old lines were indeed to be preserved , but with the addition of new colours drawing nearer to the life ; a High-priest was to be retained , but with his Robes and Miter changed ; the Order of Aaron was to pass into the Order of Melchisedeck ; no longer to remain the Priest of one private , single People , but to be the publick Priest of all the Nations in the World. The inferiour Priests and Levites too were to shift and change their Ephods , and to pass into the Christian Presbyter and Deacon . And now to hold you no longer in the Porch and Entrance of this Sermon , but to draw this large Circle to its intended Point and Centre ; to reduce those Shadows into Substance , and those Platforms into Building ; to form a new Church out of the ruines of an old , stupendious in the raising , and eternal in duration ; to make the Scripture-Prophecy become true authentick Story , and the Glory of the second Temple to eclipse and drown the first ; to break down the Partition-Wall which divided Jews from Gentiles ; to square disproportion'd Subjects , and unite all Nations in one Faith , and by one common Gospel to bring them to Salvation ; was a Work reserved for none but Christ the Son of God himself . Who , as he was before designed to be the Head of this new Church , so , that he might be the Founder and Foundation of it , the chief Corner-stone and great Master-builder too , all the Powers of Heaven did help to carry on the Work. I think I need not tell you , that the Gospel , like the Law , was at first proclaimed by the Ministry of Angels ; that Jacobs dream and vision was made by them true story ; a Ladder was set up which reach'd from Earth to Heaven , and they ascending and descending with sacred Messages to Men. Nay , the Holy Ghost himself , who foretold this in the old Testament , was most busily imployed to fulfill it in the new : every Sermon preach'd was attended with a miracle ; and the Doctrine signed and ratified with holy prodigies and wonders ; the Preachers all inspired with gifts proportion'd to their Work , and enabled by those gifts to go and teach all Nations . Nay , so sollicitous and careful was this holy Spirit of God to provide fit Successors to those inspired and gifted Teachers , that for many years after the first plantation of the Gospel , not a Bishop was installed or admitted to his Chair , not a Pastor to his Charge , not a Deacon to his Table , which was not first designed , and named , and qualified by him . And this I might prove to you by several places of the Scripture , but none more clear then this which I have chosen for my Text ; where St. Paul sayes to one of those new consecrated Bishops , Neglect not the Gift that is in thee , which was given thee by Prophecy , with the laying on of the Hands of the Presbytery . IN which words you have these considerable Parts . First , the Person here consecrated to the sacred Office of a Bishop : that was Timothy , exprest in this word Thee . Next , his Qualification for that divine and sacred Office : he was a Gifted man , a man fitted for that Honour ; exprest in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Gift that is in thee . Thirdly , his Conge D'Eslire , or Designation to that Office by the Holy Ghost , Author of that Gift : 't was given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the prediction of the Prophets . Fourthly , the Forme of his Consecration to that Office : the holy Ghost designed him , but the Church gave him Ordination ; 't was done by the laying on of the Hands of the Presbytery . Lastly , St. Pauls fatherly Advice to him for his Deportment in that Office ; in these words , Neglect not the Gift which was thus bestowed upon thee . Of these in this order ; and first of the Person , that was Timothy , exprest in this word Thee . As the distance between God and Man was so great , that none but one who was compounded of both Natures was fit to reconcile them , or to be a Mediator ; so in reconciling the Jews to the Gentiles , to make them piece and joyn in one united Church , none was so fit to procure a good liking and agreement , as one in whom both parties had an equal Interest & claim . Now of all the men designed by God to accomplish that great Work , I know none in all kinds so well fitted and proportion'd as this holy man , the Bishop in this Text ; whose very birth disposed him to break down Partition-walls , and to be a Reconciler of both parties from the womb . For , if we enquire into his Original or Birth , as 't is set down in the Church-book , Acts 16. his Mother was a Jewess , but a Jewess made a Christian ; and his Father was a Greek , but well-affected to the Jews , as you may read in the first Verse of that Chapter : not a Greek Hellenist , or Jew bred in Greece , called so from the Grecian Language which he spoke ; nor a Greek in the Grecian sense , a man opposed to a Barbarian : but a Greek in the general acception of the Scripture , which divides the whole World of men into two Members , Jews and Greeks . For , if we may give credit to the Syriack Translator , he was Aramaeus , that is , no Greek , but Syrian : or as the Latine Interpreter more largely hath described him , he was Homo Gentilis , that is , no Jew , but Gentile . And as his Birth did thus prepare him to preach the Gospel to all Nations , so St. Paul , who well knew the advantage of this mixture , and how readily a Jew would hearken to a Jew , and a Gentile be perswaded by one who was a Gentile , to make his Capacity more passable and currant , thought fit to circumcise him , though he were before a Christian ; as you may read at the fourth Verse of that Chapter . That by imploying one to preach who was a baptised Jew , and one who withall was a circumcised Believer , all prejudices might be stopt , and no objection left to hinder or obstruct the free passage of his Sermons . For that this was the reason why he circumcised him , namely , not to oblige him to observe and keep the Law , but to remove obstructions from his preaching of the Gospel , is evident from the end and close of that Verse , which sayes , that St. Paul in a holy prudence did it , because They all knew that his Father was a Greek . And certainly , as St. Paul by this action , this politick design , gained justly to himself the reputation of that style , which he bestows upon himself , of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A wise Master-builder , in the third Chapter of his first Epistle to the Corinthians , at the tenth Verse ; one who knew how to fit his Tools to his Matter , to hew rude Subjects to his Ends , and to give them shape and form , so as to work upon the tempers of disagreeing Minds : so no passage more confirms that rare Description of his Art , which he makes in the 9. Chapter of that Epistle , at the 20. Verse and forwards , where he sayes , That he became all things to all men ; as a Jew to the Jews , and as a Gentile to the Gentiles ; to them under the Law as a man lock'd up in shackles , to them without Law as at perfect liberty and freedom : And all this to compass his great Catholick Design , which was to bring , if possible , both parties to salvation . Next then , as his Birth did much contribute to his Function , so his Education contributed much more . He was bred in a Family upon which Religion seem'd entail'd , where Piety ran in a bloud , and lineally descended , like Vertue of Inheritance , from the Parents to the Child . St. Paul speaking of his Mother Eunice , and his Grandmother Lois , in the 1. Chapter of his 2. Epistle to him , at the 5. Verse , sayes , It very much rejoyced him to find the same unfeigned Faith in him , which in a holy Pedegree he received and took from them . And certainly , as ill Example hath the power to convey hereditary Vices , to infect by being seen , and to corrupt by imitation ; nay , as Vice in the Parent hath such an influence on the Child , as to think it disobedience where the Parent is a sinner , not to be as wicked and as great a sinner too : ( As the young Virgin in the Poet seeing her unchast , lascivious Mother write Letters to her loose Adulterer and Servant , thought her self obliged to think Chastity a sin , and so learnt in time to write such Letters too ; or as the young Gentleman , whose Father was a Gamester , learnt to handle Dice , and stake whole Mannors at a Throw ) So good Example hath the like power to infect by being seen , and Vertues may like Vices be made hereditary too . But besides those seeds of Vertue sown in him by his Parents , St. Paul himself had been his Tutor , and had the forming of his manners ; he was bred up in his School to that ripeness and perfection , that he superscribes this Epistle to him as to one begotten by him : To Timothy my Son , sayes he ; nay , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To Timothy my own Son , sayes our English Translation . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , if we may believe St. Jerome , is a word to which no other Tongue can find a word to match it ; a word which in all kinds signifies the Son to have such a near resemblance to the Father , as almost to confirm the Opinion of Andreas Dudithius , who , in his book De Conjugio Presbyterorum , maintains that St. Paul was married and had children , like St. Peter . Of which , but that we know his Father was a Greek , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might perswade us that this Timothy was one . Indeed the resemblance between them was so great , that as in other births and natural generations the marks to distinguish the true-born from the spurious are the likeness of the child in shape and visage to the parent , Sic oculos , sic ille manus , sic or a ferebat ; If he have his Fathers eyes and cheeks , looks , hands and gestures too , we may conclude him genuine , and the Parent twice the same : So St. Jerome in his close Interpretation of that word , proceeds by a distinction , which holds comparatively true ; St. Paul had many Sons , sayes he , whom he converted to the Faith , as the Corinthians and Ephesians , whom he vouchsafes to call his Sons : But the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Filius germanus , the style of true-born Son , so in all things like himself , as not to be more the Son of the Parents that begot him , then he was his morum filius , the Off-spring of his Mind , so furnisht with his vertues , so accomplish'd with his gifts , so zealous in his preaching , so valiant in afflictions , so active in his spreading the Gospel through the World , was a style bestowed on none but this Timothy and Titus : As if all others were his Bastard-sons , begot upon some Hagar , and onely these two were legitimate . It is St. Jerome sayes so . In short , as likeness in manners begets a dearness in affections , and as a friendship in affections begets a likeness in engagements ; so St. Paul made him his Fellow-labourer and Associate . When the Decrees of the Apostles were to be disperst , made in their general Council assembled at Jerusalem , this Timothy was chosen to assist him in his Travels ; as you may read in the 16. Chapter of the Acts , at the 4. Verse . When an Evangelist was to be sent to confirm those distant Churches , which St. Paul himself had planted , but was not able to re-visit , this Timothy was sent as his Deputy-Lieutenant ; as you may read in several Epistles to those Churches . To all this , such a holy prudence shined forth in all his actions , his Morals were so good and so seasoned with Religion , that his Name was like that precious Oyntment in the Scripture , still breathing forth perfumes in all places where he came : For , he was well reported of , he was above all reproch and scandal ; as you may read at the 3. Verse of that Chapter . And of such Instruments as this did the Holy Ghost make choice to be Preachers of the Gospel , and Rulers in the Church : Men , whose Life as well as Doctrine was still Sermon to the People ; men , who confuted Vice not more by argument and reason , then by their blameless carriage and vertuous conversation . 'T was against the Oeconomy and Discipline of Heaven , to send men into Gods Vineyard who went drunk into the Field ; and who minded not the vine , but the vintage , grape and wine . And the Holy Ghost himself had erred , had he given his Pearls to Swine , to the sensual or intemperate , still wallowing in the mire : or had he taken his holy things , and cast them unto Dogs ; no sooner eased of one distemper , but returning to another . No cloven Tongues of fire did sit upon their heads , whose tempers were still cloven , still kindling Flames and Factions , still breaking of Gods people into divisions , rents and schisms . The gift of Knowledge was not dropt upon the ambitious , proud , high-minded ; their Bladder swelled too much , and was too much puft up before . To him that hath shall be given , was the Rule Gods Spirit went by ; and more gifts were given to him who had well imployed the former . Which leads me on to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Gift , here in this Text , and comes in the next place to crave a room in your Attentions . The Saying of our Saviour Christ when he spoke it was so true , in the 10. Chapter of St. Luke at the 2. Verse , The Harvest truly is great , but the Labourers are few ; that to increase their number , and to fit them for the work , the Holy Ghost was fain to interest himself in the choice of workmen , and the qualifying of them too : His work and business 't was to send men into the Field , and to teach them how to manage and use their Sickle too . The Men already chosen , if their number had been greater , where a World was to be converted , were too disproportion'd for the Harvest . Besides , they wanted parts for so great an undertaking ; unless they could have done like the man in Eunapius a Greek Historian , who tells us of one Aedesius , who had so much the Spirit of Divination in his power , that he would but clap a Wreath of Lawrel on his head , and straight speak by Inspiration , straight put himself in Raptures , and utter learned Oracles , to the great amazement of the Hearers . The Apostles were not all bred at the feet of Gamaliel , but were as yet unlearned , men called from mending Nets , fitter to deal with Fishes , and to put forth a Boat to Sea , then to cast their Nets on Land , and there catch men in the Inclosure . Besides , being Jews , they were hardly fit to preach to Jews ; for where was their gift of Miracles to work upon the Jews , who were onely to be gained by Miracles and Wonders ? Had they preacht to the Gentiles , where was their gift of Tongues , to preach to all Nations , who could speak no Tongues but one ? Had Christ sent to Athens to stock himself with Preachers , he might have found great Scholars there , but hard to be perswaded to forsake their own Schools , and to list themselves in his : Nay , these for some Ages were the greatest Enemies of the Faith ; men who measured Truth by Aristotles Precepts , and would believe no more then what some Plato taught : Nay , men who , like Porphyrius , called the Christian Religion Barbaram philosophiam , A barbarous Philosophy ; A new Doctrine creeping forth into the World by the foolishness of Preaching ; affraid to enter combate with any rational Dispute , or to endure a tryal where right Reason was opponent . According to that which St. Paul hath delivered in the first Chapter of his first Epistle to the Corinthians , at 22 , 23. Verses , where he sayes , The Jews require a sign , and the Greeks seek after wisdom . That is , the Jews would believe no more of the Gospel then they saw confirmed by miracle , and proved by signs and wonders : And the learned Greeks or Gentiles would admit no more then they saw confirmed by Syllogisme , and proved by Demonstration . In this scarcity of Preachers then , to win upon all parties , and to captivate both Jews and Gentiles to the obedience of the Gospel , the Holy Ghost pour'd forth his gifts , proportion'd to the work which each man was to do , as Time , Place and Countrey needed : To one was given the Word of Wisdom , to another the Word of Knowledge , to another Prophecy , to another the gift of Healing , to another the gift of Miracles , to another the gift to discern true Prophets from the false , to another the gift of Tongues , to another the gift to interpret the sense and meaning of those Tongues : And all these wrought that one and self-same Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the building of the Church ; as you may read in the 12. Chapter of the first Epistle to the Corinthians , the 11. first Verses . Now in the distribution and imparting of those gifts , unless it were our Saviour Christ the Son of God himself , in whom this holy Spirit had no limit , bound or measure , he never did pour forth himself in such overflowing gifts as he did on the Apostles , the first Preachers of the Gospel . The old Prophets had him sparingly , more sprinkled then poured forth ; he was to them a little Brook , to these a full-tide Sea ; he fell in single drops on them , on these in full-grown showres . Besides , they had him but sometimes , these to themselves and heirs : they were able , like a firm Estate , to bequeath him in their Wills , and to make him their gift to others , as he was his own gift to them ; for whereever they laid their Hands the holy Ghost still followed . The gift of Tongues , of Prophecy , of Miracles and Healing , were as naturally diffused by them as the Sun sheds light and beams . And now I speak of Miracles , methinks the persons were the greatest , upon whom this holy Spirit did thus pour forth his gifts . That men not bred to Letters should suddenly grow wise , and be every one a School and Athens to himself ; to be able to maintain Disputes with great Scholars of all Sects ; to make a Sadducee confess there was a Resurrection , and to make a Pharisee recant his false glosses on the Law ; nay , to make Aristotles school send forth Disciples unto Christ , and to erect a new Church in Plato's Commonwealth ; to see a Zeno or Chrysippus surrender up his Chair , and sit at the feet of a poor Fisherman inspired ; to hear an Apollos so eloquent in Preaching , as if some Tully or Demosthenes were got up into the Pulpit ; to hear men speak all Languages , who had learned no Tongue but one , so as to be thought Natives in all Countries where they came , and who travelled through the World , yet never went from home ; lastly , to see a plain unskilful man , who never heard of Galen , and to whom Hippocrates was utterly unknown , without the help of medicines do Cures beyond the power of Physick , to cure Palsies , Fevers , Dropsies , Gouts , by the bare virtue of a Word ; to make blind men see , and lame men walk , by virtue of a Touch ; nay , to make their shadows do the business of Physicians , and to cure all Diseases by their bare shadows passing by : These , these indeed were gifts which bore down the World before them ; these changed the face of Empires , and gave new form to States ; converted Heathens into Christians , and Idolaters to Saints . Now , whether all these gifts , or any one of these , were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift here given to this Bishop , because this Text is silent , I cannot well determine . Grotius thinks it was the gift of Tongues ; and perhaps his reason was , because being an Evangelist and Co-adjutor to St. Paul , whose task and business 't was to preach the Gospel to all Nations , this could not well be done without the Language of all Nations . Others think it was the gift of Wisdom , by which without the help of Books he was inspired with Knowledge . But then why did St. Paul , in the Verse next before this Text , bid him improve himself by study , and addict himself to reading and exhortation till he came ? Where by Reading sure is meant the Theory of Knowledge , by Exhortation the exercise and reduction of it into practice . Others therefore think , that here is meant the gift of Healing . But then St. Chrysostoms dispute in his Homily on that Text , Drink no longer Water , but use a little Wine for thy Stomachs sake and often Infirmities , will deserve to be considered , and to have the Question askt , Why , if he had the gift of Healing , did he not heal himself ? unless this may be an Answer , That being but a Novice , or young man , endued with the gifts and parts of old , God would not give him leave to cure this weaknesse in himself , lest his gift of Knowledge should swell and puff him up . Since the gifts of the holy Ghost are not so secure from danger , but that they may degenerate into high-mindednesse and pride . Nay , this it seems was St. Pauls very case ; who though he had the gift of healing to that miraculous degree , as to be able to raise men from the dead ; yet after his strange Rapture up into the third Heaven , after all the glorious Visions and Revelations of that place , lest he should be exalted above the measure of a man , A thorn in the flesh , called the Messenger of Satan , was sent to buffet him , and to humble him again : in the 12. Chapter of the 2. Epistle to the Corinthians , at the 7. Verse . Where some too injuriously , and too unchastely too , by that thorn in the flesh conceive some concupiscence or lust ; but he himself calls it an infirmity or weaknesse , for which his gift of Healing could not contrive a cure ; as you may gather from the 8 , & 9. Verses of that Chapter . But now after all this which I hitherto have said , what if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or gift , here mentioned in this Text , were none of all these , but the very Office of a Bishop , here given him by Prophecy , with the laying on of hands ? Certainly , if those ancient Fathers and great Lights of the Church , who living near the Spring-head did see the stream run clear , wrote not by a false light , which deceived themselves and others ; St. Jerome , Ambrose , Haymo , Primasius , and some others , in which number was Lyranus , were of this Opinion . Nay , the 2. Canon of the Nicene Council , the 18. Canon of the Council of Ancyra , the 101. Canon of the Council called in Africk , do speak as if those Fathers did either make those Canons , or did inspire the pen of the Scribe or Register who wrote them . And truly , if I may joyn Historians to those Councils and those Fathers , Eusebius in his 6. Book and 8. Chapter , Socrates in his 7. Book and 41. Chapter , do make the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the last word in this Text , bear the same sense and meaning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies not a Presbytery of Elders , but the very Office of an Elder , ordained and made a Bishop . Indeed this Text in Greek , if we transpose the words a little , doth seem to favor this Opinion , and may be made to run thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , Neglect not the gift of Eldership which is in thee , which was given thee by Prophecy , with the laying on of Hands . Where it would not be hard to prove to you by the best primitive Records , That the word Eldership , where ere 't is used in the Writings of the New Testament , signifies the dignity and office of a Bishop . Nay , if you will hear me quote a more authentick Author then all these , not for his integrity , ( for he was no friend to Bishops ) nor yet for his parts , ( for St. Jerome sure had greater ) but for his authority , which ought not to be question'd , when the Enemy of a cause bears witness to the Truth ; Mr. Calvin himself was of this Opinion ; who in the 4. Book of his Institutions , and the 3. Chapter , hath translated this Greek Text into this modern Latine , Fac ut gratia quam per manuum impositionem accepisti , cum te Presbyterum crearem , non sit irrita . Take heed the grace or favour which was bestowed upon thee by the laying on of Hands , when I made thee a Presbyter , were not given thee in vain . Where though he do mistake the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a grace or favour , as the other doth a gift ; yet he did not erre when he made both words agree in this , that in this place they signifie an Office given by the Church . But what need I quote Authorities either ancient or more modern , when I have a clear demonstration of Gods Spirit , that by the gift here in this place is meant an Office given ? For doth not St. Paul remove all Clouds , and lend a Sun-beam to this Text , in the 4. Chapter of the Ephesians , from the 8. to the 12. Verse ? Doth he not there strike one of the chief strings in Davids harp , and say , That Christ ascended up on high , that he led captivity captive , and that he gave gifts to men ? And what were those gifts ? The 11. Verse resolves you ; they were the several Offices and Orders in his Church : He gave some Apostles , some Prophets , some Evangelists , some Pastors , and some Teachers ; as you may read in that place . And all this for the perfecting of the Saints , for the work of the Ministry , for the building of his Church ; as the End is exprest in the 12. Verse of that Chapter . Onely by the way I cannot but observe , That in the bestowing of those gifts , those Church - Offices and Functions , as none were to partake them without commission from the Church ; so lest the Church should erre in the admission of the persons , they still brought their Letters Testimonial from Gods Spirit . He first by some Prophet designed and named them to their Office , before the Church drew up their Patent , by the Imposition of their Hands . Which is the Conge D'Eslire , or third part of this Text , namely , the Prophecies which markt out this Bishop for his See. What Prophet 't was , or whether one or many , by whom the holy Ghost design'd this Bishop to his Office , is wrapt up in a Cloud which affords no light to see by . But sure 't was none of the old Prophets , who though they were called Seers , yet this person stood too distant to fall within their view . And because the name of the new Prophet is not set down in particular , the most we can do is to seek for him by conjecture . In the 21. Chapter of the Acts , at the 8 , 9. Verses , 't is said , that St. Paul in his Travels with this Disciple in his Train , came to Caesarea , where dwelt Philip the Evangelist ; Into whose house they entered , and abode there many dayes : And that Philip had four daughters , Virgins , which did prophesie . Again , 't is said at the 10 , 11. Verses of that Chapter , that Whilest they staid there , a certain Prophet named Agabus came down from Judaea , who prophesied against Pauls going to Jerusalem . Now the circumstances of Persons , Time and Place thus laid together , have made it probable to some , that some one of these She-prophetesses , conversing daily with him , or that Agabus , who forewarned St. Paul of his imprisonment and bonds , were opportunely moved by Gods Spirit in that place , to nominate this Timothy to his Bishoprick and Charge , of which St. Paul no longer could be an Over-seer . And great reason there was why the Prophets should have a hand in all such sacred Nominations ; who standing next to the Apostles in the Bill and Catalogue of Honour , ( for there were first Apostles , then Prophets , then Evangelists , then Pastors ) As an Evangelist was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Fellow-labourer or Assistant to a travelling Apostle in the dispersion of the Gospel ; so when he was to fix and settle in some one certain place , and from an itinerant Preacher or Evangelist was to pass into a Bishop , for order sake some Prophet , who stood next in rank above him , was to recommend him to the Consecration of the Church , to point him out his Diocese where he was to reside , with the full power of an Apostle fixt and seated to his charge . So that the business of those Prophets was partly to foretell the contingent future accidents which were to happen in the Church , partly to provide fit Guides and Rulers for it . But whoe're the Prophet was ( for 't is but Curiosity to search ) the same holy Spirit which did consecrate our Saviour to be the Head of the Church , and to publish his own Gospel , in the 4. Chapter of St. Luke at the 18. Verse , where he sayes , and quotes the Prophet Esay for it , The spirit of the Lord is upon me , because he hath anointed me to preach the Gospel ; and the same holy Spirit who commissioned the Apostles to go and plant a Church in all Nations of the World ; the same holy Spirit , I say , did direct and guide the Church in the choice of the persons who were to follow and succeed them . For here if I may draw waters from the same Fountains and Spring-heads from whence others have poured forth their Discourses on this subject , In the first Age of the Church , when 't was but yet a tender plant , the first businesse of the Apostles was in their Travels through the World , to convert it from Idolatrie , and to gain Proselytes to Christ. When the number of Believers was every where increast , and the name of Christian , which at first began at Antioch , was every where disperst as far as Words were Names of persons ; the next business of the Apostles ( whose commission like the Sun 's was never to stand still or settle in one place , but still to move like him from one Countrey to another ) was to mould their new Believers into well-form'd and govern'd Churches , especially in great Cities , such as Ephesus and Corinth ; and to appoint them Over-seers , who should both teach and rule the Flock : lest being left like Sheep without a Shepherd to o'relook them , they either should be swallowed up by their own Heresies and Schisms , or should break out of the Fold , and relapse back again to Heathens . These Overseers , or , as the Scripture calls them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , These Bishops of the Flock , they were compelled to chuse out of their new Converts and Disciples ; who in that infancy of time , that famine of great Parts , were generally men whose Faith was far greater then their Knowledge ; men not bred in Schools , unskilled in Tongues and Arts , especially the Art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Art of Ruling well . Indeed they were such men as St. Paul describes in that mean and humble Map which he drew of those Times , in the first Chapter of his first Epistle to the Corinthians , at the 26. and 27. Verses , where he sayes , Ye see your calling , Brethren , how that not many wise men after the flesh , not many mighty , not many noble are called : But God hath chosen the foolish things of the World to confound the wise , and weak things of the World to confound the mighty ; and base things , and things despised , and things that are not , hath God chosen , to annihilate and bring to nought the things that are . To supply this great Defect , the holy Ghost was fain to assist the very Apostles in the making of their choices , and to furnish men with gifts and parts which might fit them for Elections . Nay , the persons generally were so ungifted , raw , unlearned , in all kinds so unfit to rule or govern in the Church , that he was fain to qualifie them in a way of new creation , to make Things which were not bring to nought the things that were ; to give form to shapelesse matter , to change their Ignorance to Knowledge , to make unwise men wise , and to raise their Wisdom out of nothing ; to call Light out of Darknesse , and then divide it into Stars ; to make those learned Shepherds who were but lately Sheep , able to defend their Flocks from the most fierce and learned Wolves : In short , to call a Church out of a Chaos , and give a beauty to confusion ; to dispose the several parts into well-tuned Orbes and Spheres ; to place great Lights in this new Firmament , which were to rule the Day , and lesser Lights to drive and chace away the Night ; was a Work which required the Illumination of Gods Spirit , to hold a Torch to those who had else stood in the dark . And this is that which St. Chrysostom , Oecumenius , Theodoret , Theophylact , and many other ancient Writers have very well observed . For St. Chrysostom in his Comment upon this very Text sayes , that in this childhood , this nonage of the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That nothing was done as Mans Wisdome did direct ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by the direction of Gods Spirit : whose business 't was not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to foretell things to come ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to reveal things present too , especially in the choice of fit Rulers in the Church . Clemens Romanus speaking of those Rulers sayes , That the first Bishops which were made were made by the Apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having tryed them by the Spirit . Oecumenius also speaks as if the other held his pen , and sayes almost in the same form of words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The first Bishops were made Bishops by the appointment of Gods Spirit . Thus St. Paul and Barnabas were of Preachers made Apostles , Act. 13. 2. thus Titus was made Metropolitane of Creet , Tit. 1. 5. and thus Timothy in this Text was made the first Ephesian Bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Spirit of God designing of him by the Prophets . Nay , Eusebius in the third Book of his Ecclesiastical History , taking Clemens of Alexandria for his Chronologer and Warrant , sayes , That this way of making Bishops , by the Appointment of Gods Spirit , was observed in the Church till the death of St. John , who after his return from his banishment to Ephesus , being intreated by the Church there to provide for succession , went through all the Regions near in a holy Visitation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ordained such a Clergie as the holy Ghost revealed . So that they who have been curious to compute St. Johns return , which was in the Reign of Nerva , the 98. year of Christ , 30. years after St. Pauls martyrdom , do reckon , That from the day of Pentecost , in which the holy Ghost descended on the Apostles in cloven Tongues of fire , to the time of St. John's death , which was in the 100. year of Christ , this way of making Bishops by the designation of Gods Spirit , continued in the Church 66. years complete . At which time the Church having taken general root , and from a grain of Mustard-seed being become a spacious Tree , able to diffuse it self without Miracles and Wonders , those gifts of Gods Spirit which had brought it to this Growth , and had every where furnisht it with Rulers sent from Heaven , like the Manna in the Scripture , ceast to fall on those who had now the Promised Land given to them in possession . But yet though all this be true , we are not to suppose that Gods Spirit did so wholly ingrosse this businesse to himself , as to obtrude those new Rulers on the Church without their Allowance and Approbation too . He onely did direct and name and recommend them ; 't was left to the Church to admit them to their Cures : he but designed the Persons , the Church gave them Ordination , by the laying on of the Hands of the Presbytery . Which describes to us the Forme of this Bishops Consecration , and comes in the fourth place to be considered and examined . 'T is observed , that the Spirit of God , who in the Jewish Church spoke by the several sparklings of those precious stones or Jewels , which shined in the Brest-plate of Aaron the High-priest , where a Diamond and Amethyst gave Oracles and Answers , and an Agate might be reckoned into the number of the Prophets , removed those precious stones into the twelve Apostles , and made them twelve Foundation - stones in the new Building of Christs Church ; as you may read in the 21. Chapter of the Revelation , at the 18 , 19. Verses . Certainly , whatever in that Church conduced to Piety and Order , whatever might be made a patterne for religious Imitation , the Christian Church transcribed as holy Platformes of their building . The Waters of Baptism , the Bread and Wine in the other Sacrament , the Distinction of their Hierarchie into Higher Priests and Lower , and the Ordination of those Priests by the laying on of Hands , were borrowed and translated from the old Temple to the new . In the pursuit and handling of which last , namely , the laying on of Hands , ( which is the proper Theme and Subject of this Text ) two things I will observe to you : First , the several Ends and Uses to which it was applied : next , who the Persons were who were commissioned to apply it . First , as for the several Ends and Uses of this Ceremony , in the times of the Old Testament 't was sometimes made use of in a way or forme of Blessing . Thus Jacob laid his hands upon the two sonnes of Joseph , and blest them on his Death-bed ; in the 48. Chapter of Genesis , at the 14. Verse . Nay , in this way of blessing , if we may believe Lipsius in his Book De Cruce , or several sorts of Crosses , the same holy Spirit who revealed the Shiloh to him , the promised Messias , Christ , who suffered on the Crosse , did direct and guide his Hands to do something like a Christian : for in laying his right hand on the younger Son , and his left hand on the elder , the crosse postures of the Children on whom he laid his hands , made his Imposition bear the figure of a Crosse. Next , this laying on of hands was sometimes made use of in the making and creation of a great Minister of State. Thus Moses did chuse Josuah to succeed him in his Power , in the 27. Chapter of Numbers , at the last Verse . And thus Senators were admitted into the great Sanedrim or Council , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the laying on of the hands of some of the elder Senators ; as the Thalmudists report . In the New Testament this Ceremony was as diversly applied . Our Saviour Christ laid his hands upon the little children brought unto him , and blest them , sayes the Text , of which this was the mark and signe ; in the 10. Chapter of St. Mark , at the 16. Verse . 'T was also made use of in the Visitation of the Sick ; in the 16. Chapter of St. Mark , at the 18. Verse . But it never was omitted in the Consecration of a Bishop , Ordination of a Priest , nay , of a Deacon too . Onely to make it the more solemne and effectuall , the Church added usually their Prayers and Fastings too . Thus Saint Paul was made a Preacher by the laying on of hands , in the 9. Chapter of the Acts , at the 12. Verse . And thus Saint Paul and Barnabas were of Preachers made Apostles : the Elders and Prophets which were at Antioch having fasted , and prayed , and laid their hands upon them , sent them away ; in the 13. Chapter of the Acts , at the 3. Verse . And thus Timothy in this Text was made the first Bishop of Ephesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the laying on of Hands . But why by the laying on of Hands ? some disputing men have ask'd . Why by such a Forme , such a Ceremony as this ? Why not by a Licence drawne up in Writing from the Church ? Nay , sayes the Independent Preacher , by a Licence from the State ? I must confesse the Question is not so hardly answered as his , who askt what God did before he made the World , what kind of Fruit 't was by which our first Parents fell , where they had the Needle which stitch'd their Leaves together , or where they had the Thred before the Art of Spinning was found out . For here suppose I should reply , and give this for an Answer , That 't was Gods Will to have it so , so directing by his Spirit : Who then art thou , O Man , who darest dispute with God ? Must the Potter give a Reason of his Actions to his Clay ? But God , who made the World in Number , Weight and Measure , who never did a thing superfluous or vaine , but made Order to distinguish his Creation from a Chaos , without which his six dayes Works had still lain in a confusion , proceeded by a Reason , nay , a multitude of Reasons , in this way of giving Order to his Church . For , First , what would men have him do ? Issue forth commissions to the Rulers of his Church , as he did to the Apostles , in Miracles nad Wonders ? Had he gone no further , he must have still wrought Wonders , to perswade the doubting World that they were Rulers sent by him . And so when such Miracles , such Signes and Wonders ceast , the Church for want of Miracles must have wanted Rulers , and then for want of Rulers must have ceast to be a Church . The Gifts of the Holy Ghost , which I mentioned to you before , though they made men fit , and prepared them to be Rulers ; yet being invisible , secret , and unseen , without some outward mark to make them own'd and knowne , to those who knew them not would but have past for private Spirit , not able to gain publick faith to the persons thus commission'd . Some outward Mark was needful then to let the People know who the Persons were whom God designed to be their Guides . As to let the Jews know that Christ was to be their Head , the Holy Ghost descended on him in the figure of a Dove ; and to let all Nations know who were to be their Teachers , in the sight of all Nations then assembled at Jerusalem , the Holy Ghost fell on the Apostles in cloven Tongues of fire : So to let after-Ages know who were to be their Leaders , the same Holy Ghost appointed the laying on of Hands , as the way and forme of issuing forth his commissions by the Church . And the Reasons of this Ceremony were yet more clearly these . There be two wayes , sayes the Civil Law , by which men take possession , and so gaine a propriety in a thing which was not theirs . If it be a thing immoveable , as Lands , Tenements or Houses , by treading on the Soyle they take Possession by their Feet ; if it be a moveable , as Goods , Money , Ware or Servant , to gaine to themselves a property , they take possession by their Hands . So when God called a Man to be his Minister or Servant , as to preach , or beare some publick Office in his Church , by the Hands of his Church he took possession of him , and the person thus laid Hands on was no more his owne , but Gods. Next , this laying on of Hands , as it was a forme of Alienation , by which the person thus ordained did quit all Interest in himself , and past himself away to the Service of Gods Church ; so it was a forme of Hallowing and Consecration too . The Case stood with men ordained as it did with other things made holy . As for Example , In the Old Testament , a Beast in the herd was but a common creature of the Field , indifferent for the Shambles or to be made a Sacrifice : But being fetcht from thence and brought into the Temple , when the Priests which waited there had laid their hands upon him , he was no more one of the herd , but an Oblation for the Altar ; and of a Beast became the Expiation of a Sinne. The Stones in the Quarrey are but vulgar , common stones , indifferent to be wrought into a Kitchin or a Temple : But being fetcht from thence , and made a consecrated Building , that which was a common heap becomes a house of Prayer . Once more : The Waters running in the Streame , or drawne out of the Well , are but a common Element , no holier then the Streame : But being poured into the Font , and there applied to Baptisme , that which was common Water puts on the nature of a Sacrament . And I might say as much of the Lords Supper too ; The bread in the common lump is indifferent for all Tables , no holier then the Sheafe , or Corne ungathered in the Field : But being made into a Loafe , and set upon the holy Table , and there being touched and hallowed by the Priest , that which was a Loafe becomes the body of our Saviour . In short , as Holinesse , in the best and strictest Definition of it , is nothing but the separation or apartment of a thing from a common use to a religious and divine , ( as the Sabbath was called holy , because a common part of Time was divided from the rest , and allotted to Gods service : ) so a man thus ordained by the laying on of hands , became a person separated from the common heap of Men , a person hallowed for a Work whose Institution was divine . Thirdly , how shall men preach except they be sent ? sayes Saint Paul , in the 10. Chapter of the Romans , at the 15. Verse . Where the Question is not put as if it were physically impossible for men to preach to others without Authority or Licence from the Church . In our late licencious Times , where Men inspired themselves , the Cobler , Weaver , Tinker , and Lay-preaching Souldier did it , and went up into the Pulpit with a Sword by their Side , or with an Awle , or Shuttle , or Trowel in their Hand . But Quo Jure ? Where was their Warrant or Commission to do so ? Who signed and sealed their Patent by the laying on of hands ? Certainly , if Men have not power to preach without this Authorizing Forme , I am not Erastian enough to believe that they may assume the power and usage of the Keyes , Excommunicate , Ordaine , Confirme , Deliver up to Satan , and judicially passe Censures upon Schismes , Heresies and Scandals . This then being clear , the next thing to be enquired is , who the Persons were who were commissioned to do this . If we may believe Irenaeus , Eusebius and Tertullian , the Apostles singly did it by their laying on of hands . Thus Polycarp at Smyrna was made a Bishop by Saint John , thus Euodius at Antioch was made a Bishop by Saint Peter , and thus by the same hands were Linus , Cletus , Clemens Romanus made at Rome . Nay , in the first Chapter of the second Epistle to Timothy ▪ at the sixth Verse , 't is said , That by Saint Paul's hands alone this Bishop was ordained ; Stir up the Gift of God which is in thee , sayes the Apostle in that place , which was given thee by the putting on of my hands . Why is there mention made then in this Text of a Presbytery ? What means this Presbytery , with their laying on of hands ? Do you not wonder , holy Fathers , that the same Master Calvin , who took this Word Presbytery for the Office of an Elder , should from the same Word set up his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his compounded mixt Presbytery of Spiritual and Lay-Elders ? A thing of which Aërius the Heretick never dreamt , nor did Iscbyras or Colluthus ever receive into their Fancy . Certainly , those famous Lights and Fathers of the Church , Saint Chrysostome , Theodoret , Theophylact , and others , were so far from allowing of Lay-Elders in this Work , that they would not allow a Presbyter to lay hands upon a Bishop ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inferiour Priests assisted not at this higher Consecration . 'T was still done by an Apostle , or by some other Bishops ▪ at least by two or three , say the Canons called Apostolick . Which cleares the seeming contradiction between this Text , which sayes , That Timothy was ordained by the hands of the Presbytery ; and that other Text 2 Tim. 6. which sayes , That Saint Paul ordained him by his laying on of hands : Both Texts joyned together are thus fairly reconciled ; he was ordained by Saint Paul assisted by the Bishops , called here the Presbytery or Elders on the place . And now , holy Fathers , if you will heare me draw your Pedigree from the Spring-head downe the Streame , your Order and the Christian Church , with its Religion too , had the same divine Original , and derives it self from Heaven ; God sent his Sonne , his Sonne sent Apostles , the Apostles made Bishops , and those Bishops made their Successors : And all this by one and the same authentick Patent , As my Father sent me , so send I you , sayes Christ in the 20. Chapter of Saint John , at the 21. Verse . An Order which hath stood out all the Injuries of Time , Persecutions of the Heathens , Opposition of Philosophers , Contradiction of Hereticks , even all the Powers of Hell , which have strived to shake it by their violence and stormes . An Order which hath filled our Calendars with Saints , our Histories , with Fathers , Holy Confessours and Martyrs . An Order which is promised to be as lasting as the Sun ; for , Lo , I am with you to the end of the World , sayes our Saviour Christ the Founder of your Order , in the 28. Chapter of Saint Matthew , at the last Verse . Lastly , an Order in our English Church recovered out of Ruines , made glorious after Shipwreck , victorious over the Rage and Sacrilege of those who raised a Storme in hope to enrich themselves with Spoyles . In short , an Order which nothing can eclipse , endanger or expose to the Malice or Designs of those who would destroy it , but the Negligence or want of care in those whose Order ' t is . Which should be the last part of this Text , exprest to us in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Do not neglect your Gift . But this being a piece of holy Counsel , much fitter for Saint Paul to preach out of this Pulpit to Men so like himself , then for me so much inferiour in Gifts and Station to you : For me to teach a Bishop how to over-look his Charge , to prescribe him Rules of Government , or to hold a Candle to him in his laying on of hands , or Work of Ordination ; for me to instruct him how to admit fit Pastors to their Cures , fit Shepherds to their Flocks ; where to let loose his holy Thunders , and to call them back againe ; where to use the Rod , and where to poure in Oyle ; lastly , how to deport himself with all Gravity in publick , and how to demeane himself with all Piety at home , would be an undertaking like the foolish Orator's in Tully , who in a Speech to Hannibal taught him the Art of War ; for which by that great Souldier he was accounted mad . Having therefore , Reverend Fathers , profest my Submission and Obedience to those Rules and Orders which you shall prescribe to me , but my very great unfitnesse to preach Lawes and Rules to you ; I hope my Modesty will gain me your pardon and excuse , if I here put a period and conclusion to this Sermon . FINIS . Notes, typically marginal, from the original text Notes for div A50418-e520 The Division . The Person . His Qualification . His Designation . The form of his Consecration . The Conclusion . 
A51834	----	The blessed estate of them that die in the Lord opened in a sermon at the funerals of Mistres Jane Blackwel, wife of Master Elidad Blackwel, pastor of Andrew Undershaft, London / by Tho. Manton. Manton, Thomas, 1620-1677. This text is an enriched version of the TCP digital transcription A51834 of text R30511 in the English Short Title Catalog (Wing M518). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 71 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A51834 Wing M518 ESTC R30511 11343113 ocm 11343113 47527 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51834) Transcribed from: (Early English Books Online ; image set 47527) Images scanned from microfilm: (Early English books, 1641-1700 ; 1465:41) The blessed estate of them that die in the Lord opened in a sermon at the funerals of Mistres Jane Blackwel, wife of Master Elidad Blackwel, pastor of Andrew Undershaft, London / by Tho. Manton. Manton, Thomas, 1620-1677. [2], 39 [i.e. 36] p. Printed for Robert Gibbs ..., London : 1656. 39 is printed upside-down. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Blackwell, Jane, d. 1656. Funeral sermons. Sermons, English -- 17th century. A51834 R30511 (Wing M518). civilwar no The blessed estate of them that die in the Lord, opened in a sermon at the funerals of Mistress Jane Blackwel, wife of Master Elidad Blackwe Manton, Thomas 1656 13672 49 50 0 0 0 0 72 D The rate of 72 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-03 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-11 Taryn Hakala Sampled and proofread 2006-11 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE Blessed Estate Of them that die in the Lord , Opened in a SERMON At the FUNERALS Of Mistress Jane Blackwel , Wife of Master Elidad Blackwel , Pastor of Andrew Vndershaft , LONDON . By Tho. Manton , B. D. Minister of the Gospel at Covent-Garden . LONDON : Printed for Robert Gibbs in Chancery-Lane , near Serjeants-Inne . 1656. To my Reverend , and much Beloved Friend and Brother Mr. Elidad Backwel , Preacher of Gods Word at Andrews Undershaft , LONDON . SIR , I Have at length sent you the Copy of the Sermon , Preached at your Wives Funerals ; dispose of it as you shall think good , either to your Closet or the Press : My Judgment is for the former , but my Affection will not suffer me to oppose , if you resolve upon the latter : If it may be any allay of your sorrow for your great loss , or of any use to the Publick , I shall not repent of the Transcription of it . This I may say with modesty enough , That the Subject is useful and proper to the occasion . At the Interment of my godly friend , who had so long waited on my Ministry with savor and profit ; what could I insist upon more seasonably , for your comfort and mine own , then the Blessedness of those that live and die in the Lord ? Now the Blessing of the Lord go along with this Discourse , whatever becometh of it ; and make up this great breach to you , with the more abundance of Spiritual Refreshings . Which is the unfeigned desire of . Sir , Your true Friend and Fellow Servant in the Lords Work THO. MANTON . Rev. 14.13 . And I heard a voice from heaven , saying unto me , write , Blessed are the dead , which dye in the Lord , from henceforth , yea , saith the Spirit , that they may rest from their labours , and their works do follow them . THe chief wisdom of a man is to live well , and dye well , to live godly , and dye blessed ; the same corruption of nature that makes us unwilling to live well , makes us unwilling to dye ; To forsake our corruptions , and go out of the world , are both displeasing to flesh and blood ; therefore we need to be prest often both to the one , and the other , for the one maketh way for the other . Upon this occasion I know not a more seasonable Argument ; in Autumn , when we see one lease , or a few leaves fall , we conclude the rest will follow afterwards ; every Funeral should put us in minde that our death is not far off . Some of us have cause to expect the next turn : Old men in Scripture account are as good as dead already , Heb. 11.12 . Those that lived longest , dyed at last : Enos lived 905 , Kenan 910 , Seth 912 , Adam 930 , Jared 962 , Methuselah 969 yeers , but they all dyed . All must dye ; the great care should be to dye well ; none can dye well , but those that dye in the Lord , for they are blessed ; so it is proclaimed from heaven . Every divine truth comes from heaven ; but some are more solemnly proclaimed from thence ; as the mortality of man , and the blessedness of the dead ; the mortality of man , Isa. 40.6 . our affections are against the thought of that . The blessedness of the dead , in this place , against which carnal reason opposeth Nature will so hardly bel●eve that the dead can be blessed , that we need a voice from heaven to confirm it , The context speaks of many troubles to try the patience of the Saints ; now the comfort propounded is the blessed estate of the departed ; the worst that wicked men can do to the Saints , is but to help them the sooner to heaven . In the words observe a Preface , and a Doctrine ; The preface shews it is a matter of weight : here is a voice from heaven , and a command to write for the more assurance , an open publication . 2 In the Doctrine you have an assertion , and an amplification ; in the assertion , the qualification , the dead which dye in the Lord ; the priviledge , are blessed . In the amp●ification you may observe , 1 The season [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , from henceforth ] . 2 The confirmation [ saith the spirit ] the Holy Ghost maketh Affidavit : — 3 The parts of this blessedness , which are two ; a release , and a reward ; a release , [ they rest from their labours ] a reward implyed [ their works follow them . ] Death to the godly is not onely an end of misery , but a beginning of glory and happiness . Philosophers could look upon it as the end of misery ; but Christians look upon it as a beginning of Glory and happiness . Because I shall not be able to discuss the amplification , let me open some of the Circumstances . [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , from henceforth ] . Those that dyed in the Lord in former ages were blessed ; but these times did require this singular comfort , because of the dreadful persecution , and that from those who carryed the name of Christians : Now saith the Holy Ghost , not onely those that suffered by heathens are blessed , and counted the Lords Martyrs ▪ but those that suffer also under Pseudo-Christians . Some indeed carry it in another sense , as if it were said , before Antichrist can down , it will cost the Church such a world of trouble , that from henceforth you will count the dead happy , as being taken from the evil to come , Isa. 57.1 . Others thus [ from henceforth ] that is , after salvation offered to the Gentiles in the Gospel , the dead shall be known to be happy ; as the Apostle saith , that 2 Tim. 2.10 . Life and immortality is brought to light in the Gospel . Others apply this [ from henceforth ] to the time of their death , as if the Saints were here asserted to be immediately happy upon their dissolution . But I think the fi●st Exposition most simple and genuine . [ Rest from their labours ] troubles , services , the labours of their callings , the troubles of their condition . The godly are taken away from evil , and the wicked are taken away to evil . From glorifying and serving God they never rest , but from wear●ness in serving God , from weakness , sin , and distraction . [ Their works follow them ] . As it is said of wicked men , their iniquity shall finde them out . We carry nothing out of the world with us but the Conscience and comfort of what we have done for God ; their wealth doth not follow them into the other world , but their works do . Doct. The point which I shall prosecute is the assertion of the Text ; That they that dye in the Lord are in a blessed condition . I shall inquire , 1 What it is to dye in the Lord ? 2 Shew you how they are blessed . 3 Whence it is that they who dye in the Lord , are sure to be in a blessed condition . 1 What it is to dye in the Lord [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] may be rendred for the Lord , or in the Lord ; as Ephes. 4.1 . Paul a prisoner in the Lord , we render it of the Lord or for the Lords sake . 1 Thess. 4.16 . We render , the dead in Christ shall rise first , and ver. 14. those that sleep in Jesus . Which is to be preferred ? I answer , neither is to be excluded ; whether a godly man fall as a peace-offering or as a burnt-offering , he is still in a happy condition . [ To dye in the Lord ] may relate either to the cause for which , or to the state wherein , or to the manner how we dye . 1 The cause for which we dye . So the Martyrs dye in the Lord or for the Lords sake ; and are blessed of God , though , it may be cursed of men . The Text relates to the time of Antichristian persecution , when usually they dyed excommunicate or accursed by the Roman Synagogue . God hath a special regard to his Champions that love not their lives to the death . 2 The state , wherein we dye ; so to dye in the Lord is to dye in the favour of God ; in a state of peace with him as members of Christs mystical body ; they dye in the bosom of Christ ; sleep in Jesus . 1 Cor. 15.18 . are reconciled to God in and through him . There are two notable expressions which I shall commend to you upon this occasion ; One is in the 2 Pet. 3.14 . That we may be found of him in peace ; To dye before the quarrel be taken up between us and God , that is sad . When a Town is surprized by force , they that are taken with their weapons in their hands , dye without mercy ; but blessed are they that dye in peace . The other is in the 2 Cor. 5.3 . that I may not be found naked . To be summoned to come before God , and to have nothing to cover our nakedness , that is sad ; it should be our care to be wrapt in Christs righteousness ; that is the best shroud for a dying Christian . 3 As to the manner ; they are said to dye in the Lord , who dye in a gracious manner ; it much concerneth us and the glory of God that we dye well ; a Christian is not onely to live to the glory of God , but to dye to the glory of God , for living and dying we are the Lords , Rom. 14.7 , 8. As to the manner [ to dye in the Lord ] signifyeth . 1 Our perseverance in communion with him , to continue our blessed fellowship with Christ to the death and in the death . Into the Vineyard , Mat. 20. Some were called sooner , some later , but all continued to the end . Elisha would not leave his master till he was taken from him into heaven . So till all be finished , we should follow our work close . Let us take heed ( saith the Apostle ) lest we seem to come short ( Heb. 4.1 . As we should not come short , we should not seem to come short . Enoch lived a long while , but all that while he walked with God , 365 yeers , a long age , but spent in communion with God! Gen. 5.22 . 2 It implies the solemn actings of grace at death , the Scripture takes notice of the last words of Saints . 2 Sam. 23.1 . the last words of David . Death is a special season wherein to make use of Grace ; of faith , love , zeal , and obedience . 1 Faith . Heb. 11.13 . All these dyed in Faith ; it is not enough to live by Faith , but we must also dye by Faith . This is a Grace always of use on this side the Grave ; in the other world there is no need of it , when we come to injoyment , Faith ceaseth ; at death it doth us the last office ; we see what it is then to put the soul into Gods keeping . 2 Tim. 1.12 . Luke 23.46 . Act. 7.59 . Then do we dye in faith , when we can resi●n our souls to God , and send our bodies to the Grave in hope . While we are alive , we finde it harder to depend upon God for daily bread , then for eternal life for herein faith is put upon a present tryal ▪ but when we come to dye , the strength of our confidence is tryed about the blessed recompences . This then is to dye in the Lord , when we can look beyond the grave , and within the veil , into the glory of the world to come . 2 Love ▪ In our readiness and willingness to be with Christ , Phil. 1.23 . I desire to be dissolved and be with Christ . The Spirit and the Bride say come ; now God takes you at your word , and you draw back , Let him be afraid to dye , that would not go to Christ . 3 Zeal for Gods glory ; It is the last time you can do any thing for God in the world ; put in a word for him ; commend him to those about you ; as Jacob doth the Mediator , or the Angel of the Covenant , of whom he had such experience in the course of his pilgrimage , Gen. 48.16 . and Joshua 23. Josh. 14. I am going the way of all the earth , and you know in all your hearts , and all your souls , not one thing hath failed of all the good things , which the Lord your God hath spoken ; all is come to pass , not one thing hath failed thereof . Words of dying men are of most efficacy and authority , as being spoken out of all their former experience , with most simplicity , without self-seeking , or sinister ends , with most seriousness ▪ for men entring upon the confines of Eternity ▪ are wiser and more serious ; it is no time to dally and dissemble at the last gasp ; speeches of living men are suspected of partiality to their present interests ; or neglected as having no weight in them ; but the speeches of dying men are solemnly observed ; therefore Josephs brethren to ingage him the more , urge him with his fathers dying charge , Gen. 50.16 . Thy father , when he dyed , said &c. Men , as they are returning {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the original Divinity , as Plotinus speaks , are supposed to be more divine , and therefore their dying words are much regarded . Put in then a word for God ; an Amen to the Promises . Carnal men cannot honor their Principles when they dye ; the world fails them , when there is most need , Job 27 8. what hope hath a hypocrite , when God comes to take away his soul ▪ When they are going out of the world ▪ then they fall a complaining , how the world hath deceived them ; but a Christian when he dyes , he may honor his Principles ; commend the Promises ; give an account of the faithfulness of the Mediator ; and plead for God at the last gasp . 4 Obedience . A Christian is not to dye like a beast , to be meerly passive , his soul is not taken away , but yielded up ; there is a resignation and consent on his part . A carnal man suffers death ; but a Christian gives up the Ghost . The Scripture useth this distinctness of speech concerning them , as concerning the wicked , God takes away their souls , Luke 12.19 . Job 27.8 . they would fain keep them longer ; but the Lord puts the Bond in suit , and per-force they are dragged into his presence ; but now death to the godly , it is a sweet dismission , Luke 2.26 . When they see the will of God , they hold out no longer ; their souls are not taken away , but yielded up to God : Thus you see Grace stands by us , when all things else fail ; it makes us live with comfort , and dye with comfort . When wealth fails , Grace fails us not . So much of the first question . 2. How they are blessed . They are presently blessed upon the departure of the soul out of the body ; but more blessed at the general Resurrection of the just . 1 Presently the soul is where Christ is ; carryed by Angels to Christ , and by Christ presented to God , as the fruit of his purchase . That the soul is where Christ is , appears by that of Phil. 1.2 , 3. I desire to be dissolved and be with Christ , to be with him in glory ; otherwise it were a loss , not a happiness for St. Paul to be dissolved ; it is a sorry blessedness to lye rotting in the Grave ; and onely to be eased of present labours ; for Gods people are wont to reckon much of their present service and enjoyment of God , though it be accompanyed with troubles and afflictions . Paul was in a straight , and he saith it was [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} much more better to be with Christ ] A stupid sleep without the injoyment of God is not much more better then our present condition , but far worse ; what happiness were that to be in such a condition , wherein we do nothing for God , injoy nothing from God ? Surely Paul would never be in such a straight , if this drousie Doctrine were true , that the soul lyes in such an unactive state of sleep and rest till the Resurrection . This is to be no more blessed then stones , and inanimate creatures , that feel nothing . Again Luke 23 ▪ 43. This day shalt thou be with me in Paradise , saith Christ to the good thief . Some to evade that place , refer [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] to [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] as if it were , I say to them this day ; but the pointing in the Greek Copies contradicts it , as also the sense of the place , [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , this day ] answers to the Thieves [ when thou shalt come into thy kingdom ] . Christ promiseth more then he asks ( as God doth usually abundantly for us above what we can ask or think ) ; He hath reference to Christs words to the High-Priest ; the Son of man shall come in his glory ; now saith Christ , I will not defer thy desire so long , for presently shall heavenly joys attend thy soul . Others seek to evade it by the word [ Paradise ] it is a Persicke word , but used by the Hebrews for Gardens and Orchards , and by allusion for heavenly joys ; and possibly the allusion might be taken not from the delights of an ordinary Garden ; but from Eden , or that Garden in which Adam was placed in innocency . That by Paradise is meant heaven , and not those secreta animarum receptacula & beatae sedes , some secret places for the repose of souls departed , which some of the Fathers fancyed , appeared by Pauls expression in the 2 Cor. 12.4 . speaking of his rapture , I was ( saith he ) caught up into the third heaven , which he presently calls Paradise . Well then , out of the whole we may conclude , that the souls immediately upon their departure out of their bodies are with Christ . Again it is said Luke 16.22 . The beggar dyed and was carryed into Abrahams bosom , presently , in the twinckling of an eye , or turning of a thought . Thus it is with the Saints , which is a great comfort ; when we come to dye , in a moment Angels will bring you to Christ ; Agonies of death are terrible , but there are joys just ready ; and as soon as you are loosed from the prison of your body , you enter into your eternal rest , the soul flyeth hence to Christ . Once more ; as the wicked are in their final estate as soon as they dye , and therefore they are called [ the Spirits now in prison ] 1 Pet 3.19 . so do the godly injoy their glorifyed estate as soon as they dye ; [ the spirits of just men are made perfect ] Heb. 12.24 . How can their spirits be said to be perfect , if they lye onely in a dull sleep without any light , life , joy , delight , or act of love to God ? 2 They are compleatly blest at the Resurrection ; what their blessedness shall be then , we cannot now know to the full ; we shall understand it best , when the great voice calls us to come up and see ; Onely because our ear hath received a little thereof , let me endevor to lay it before you . In blessedness there must be 1 A removal of all evils . 2 A coacervation , and compleat presence of all goods . 1 A removal of evil ; as long as the least evil continues , a man is not blessed , onely less miserable . Haman had all things that a carnal heart could wish for ; he guided the affairs of 127 Provinces ; onely he wanted Mordecals knee ; therefore he saith , all this avails me nothing . Ahab had the kingdom of Israel , and yet falls sick for want of Naboth's Vineyard . In engines of war , if one peg be missing , or out of order , all stops . In the body of man , if one humour be out of order , or joynt broken , it is enough to make us ill at ease , though all the rest be sound and whole : so if if there be the least evil , a man cannot be a compleat happy man . Well then ; from this blessed estate of the dead in the Lord , All evil is removed . Now evil is twofold ; either of Sin or Punishment : In heaven there is neither . 1 To begin with Sin , that is the worst evil ; affliction is evil , but it is not evil in it self , but onely in our sense and feeling ; but sin is evil whether we feel it , or no ; it is worst when we feel it not . 2 That is evil which separates from the chiefest good , Affliction doth not separate from God ; it is a means and occasion to make us draw neer to him ; many had never been acquainted with God , but for their afflictions ; but sin separates from God , Isa. 59.2 . Your iniquities have separated , &c. Let a man be never so loathsom , yet if he be in a state of grace , he is dear to God ; the Lord takes pleasure in him ; though he should be roughcast with Ulcers and sores in a prison , yet God will kiss him with the kisses of his mouth ; there is nothing loathsome and odious to God but sin . This grieves the Saints most , Rom. 7.23 . Oh wretched man that I am , &c. if any man had cause to complain of afflictions , Paul had ; in perils often , in perils by Land , in perils by Sea , in perils by enemies , in perils by false brethren , whipped , imprisoned , stoned ; but he doth not cry out , when shall I be delivered from these afflictions , but this body of death ; Lust troubled him more then scourges ; and his captivity to the Law of sin , more then chains and prisons . This is the disposition of the Saints , they are weary of the world , because they are sinning here , whilst others are glorifying God ; not onely that they are suffering here , whilst others are injoying God . A beast will forsake the place where he hath neither meat nor rest ; Carnal men , when they are beaten out of the word , have a fancy to heaven as a place of retreat : but that which troubles godly men is their sin ; well now , in Heaven there is no sin ; there is neither spot nor wrinckle upon the face of glorifyed Saints , Eph. 5.27 They were once as black as you ; but now Christ presents them to God , as a proof of the cleansing vertue of his blood ; there they are freed from all sin ; here with much adoe we mortifie our lust , and yet nature will be ever recoyling ; as the Ivy in the wall , cut it never so much , it will be breaking out again : it is much here if the Dominion of sin be taken away ; there the being of it is abolished ; the glorifyed Saints displease God no more , and are freed from all the immediate and inseparable consequences of original sin ; from distractions in duty ; here love is not perfect , and therefore the soul cannot be fixed in the contemplation of God , and that is the reason of wandring thoughts ; but there the heart cleaves to him without stragling ; from pride , which lasts as long as life , and therefore called pride of life , 1 Joh. 2.16 . we cannot have a revelation now , but we grow proud of it , nor an influence of grace , but it lifts us up , 2 Cor. 12.2 there is a worm in Manna ; but there , when we are most high , we are most hum●le . Christians , is not this a blessed hope , that tells you of a sinless state , of being like Christ for purity and holiness ? 1 Joh. 3.2 . We shall see him as he is , for we shall be like unto him : What is it that you have struggled with and groaned under all your lives , but sin ? Now that is blotted out , when the days of refreshing come . And as there is no sin ; so there are no temptations ; In Paradise there was a tempter , but not in heaven ; Satan was long since cast out thence ; and the Saints fill up the vacant rooms of the Apostate Angels : the world is a place of snares , a valley of temptations ; it is the devils circuit ; where did he walk to and fro but in the earth ? But into heaven nothing enters that defiles . Rev. 21.27 . No Serpent can creep in there . Christians , lift up your heads , you will get rid of sin and displease God no more ; here we cry , Lord deliver us from evil ; and there our cries are heard at the full ; Grace weakneth sin ; but Glory abolisheth it ; and old Adam is left in the Grave never to rise more . 2 The next evil is the evil of affliction ; whatever is painful and burthensom to nature , is a fruit of the fall ; a brand and mark of our Rebellion against God ; therefore affliction must be done away as well as sin if we be compleatly happy . As in hell there is an evil , an onely evil ; a cup of wrath unmixed , without the least temperament of mercy ; so in heaven there is happiness and onely happiness ; sorrow is done away as well as sin ▪ it is said , he will wipe all tears from their eys . The afflictions of the soul are gone ; there are no more doubtings of Gods love , nor sense of his displeasure : here though we are pardoned , and the wound be cured , yet the scarrs remain . As Absolom could not see the Kings face , when he was restored ; in wise dispensation God sometimes hides his face from us ; we need to be dyeted and to taste the vinegar and the gall sometimes , as well as the honey and sweetness . The world is a middle place standing between heaven and hell , and therefore hath something of both ; a mixture of pleasures and sorrows , both good and evil are to be received from the hand of God ; but there there is fulness of joy for evermore ▪ Psal. 16.11 . here we complain that the candle of the Lord doth not shine over us with a like brightness , but there our Sun remains in an eternal high-noon ; without clowds and the shadows of this night . The afflictions of the body are done away ; heaven is a happy ayr , where none are sick ; there is no such thing there as Gowts and Agues , and the grinding pains of the stone : The body here is called a vile body , Phil. 3.21 . as it is the instrument of sin and the subject of diseases ; we have the root of diseases in the soul , and the matter and fewel of diseases in the body , peccant humors and principles of corruption ; as wood is eaten out with worms that breed within it self , so are there in our bodies principles of corruption that do at leng●h destroy them ; but there we are wholly incorruptible . Yea , because deformity in the body is a monument of Gods displeasure , one of the inconveniences introduced by Adams fall , it is done away ; the bodies rise in due proportion ; whatever was monstrous or mishapen in the first edition , is corrected in the second . And for violence without , heaven is a quiet place ; when there are tumults in the world , God is introduced , Psal. 2. as sitting in the heavens ; a qu●et posture . There is nothing to discompose those blessed spirits ; the company of wicked men is a burthen ▪ Lots righteous soul was vexed with it , 2 Pet. 2.7 . but there they are bound hand and foot and cast into utter darkness ; as when men will not be ruled , they are sent to prison : here the children of God are subject to a number of infirmities hunger , thirst , nakedness , cold , want ▪ but there we have a rich inheritance as well as a glorious , Eph. 18. the distinctions of poor and rich , as understood in the world , do not outlive time , we have enough of true riches , which is eternal glory , and the full fruition of God : Labour ceaseth , though there be a continual exercise of grace ; all things rest when they come to their proper place ; so do those which dye in the Lord ; we still serve God , but without weariness : yea , we are freed from the necessities of nature , eating , drinking , and sleeping , to which the greatest Potentates are subject ; though they are exempted from hard bodily labour , they are not exempted from the necessities of nature ; meat is for the belly , and the belly for meats ; but God shall destroy both it and them , 1 Cor. 6.12 . The use of meats ▪ and of the stomach , and of the belly is abolished ; it is a piece of our misery , that our life is patcht up of so many creatures , as a torn Garment is pieced and patcht up with supplies from abroad ; here the sheep or the silk-worm afford us cloathing ; the beasts of the earth and fish of the Sea serve for food , and all to support a ruinous fabrick , ever ready to drop about our eares ; but then we are above meat and drink and apparel ; nakedness will be no shame , for glory will serve instead of a robe ; and it will be meat and drink enough to do our fathers will ; the body will not be a clog to the soul , but a help ; that mass of flesh we carry about us is but the prison of the soul , where it looks out by the windows of the senses ; but then it is no longer the prison of the soul , but the Temple . In short , all that I have said upon this branch is comprised in Rev. 21.4 . and God will wipe away all tears from their eys ; and there is no more death , nor sorrow , nor crying ; neither shall there be any more pain , for former things are passed away , there is quite another change , new dispensations ; no distraction of business ; our whole imployment will be to think of God , and study God , but without weariness , satietie or distraction . 2 In blessedness there is a confluence of all good necessary to the happiness of the creature ; our blessedness is full for parts , full for the degrees , and manner of injoyment ; and all this continues for ever without fear of losing it ; our Crown of Glory is a Garland that will never wither ; it is an eter●●l state of actual delights ; we are blessed in our bodies ▪ blessed in our souls , blessed in our company : man is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a sociable creature , and therefore to his compleat happiness it is necessary that he should not be onely blest in his person , but in his company and relations ▪ we are brought into the presence of God , who is blessedness it self , and to the sight and blessed fellowship of his blessed son , and into the company of blessed Angels and Saints . 1 Let me speak of the happiness of his person ; and then both of his body and soul . 1 For his body , it is now a Temple of the Holy-Ghost ; he cannot leave his mansion , and ancient dwelling-place , and therefore he raiseth it up and formeth it again into a compleat fashion , like Christs glorious body , Phil. 3.21 . for clarity , agility , strength , incorruption . Solomons Temple , when it was destroyed , the latter house was nothing so glorious as the former ; men wept when they saw it , Ezr 2. but it is not so here ; it is raised quite another body ▪ for the present there is to be seen a beautiful fabrick wherein God hath shown his workmanship ; every member , if it were not so common , would be a miracle ▪ all is ordered for the service and comeliness of the whole ; but now it is a vile body , subject to diseases , fed with meat , humbled with wants , many times mangled with violence , dissolved by death , and crumbled to dust in the grave , like a dry clod of earth , this is the body we carry about us : a mass of flesh drest up to be a dish for the worms ; but this vile body shall rise in another manner , like Christs glorious body : when the Sun appears , the stars vanish , their lustre is eclipsed and darkned ; but the Sun of Righteousness when he appears at the last day , doth not obscure , but perfect our glory . More particularly . If you inquire , wherein our bodies shall be like Christs glorious body , the Apostle will tell us that in another place , 1 Cor. 15.40 , 41 , 42 , 43 , 44. Let me single out three expressions ▪ it is raised in incorruption ; it is raised in glory , it is raised a spiritual body . 1 It is an incorruptible body ; now it yields to the decays of nature , and is exercised with pains and aches , till at length it droppeth down like ripe fruit into the Grave , but hereafter it shall be cloathed with immortality wholly impassible ; what a comfort is this to those , that are racked with the Stone or Gout , broken with Diseases or withered with age , to think that they shall have a body without aches & without decays , that shall always be in the spring of youth ; the Trees of Paradise are always green . 2 It shall be a glorious body ; here it is many times deformed ; at least beauty like a flower is lost , in sickness ; daver'd or withered with age , defaced by several accidents ; but then we shall be glorious like to Christs body : the naked body of man was so beautiful in innocency , that the beasts of the field admired it , and thereupon did homage to Adam ; but we shall not be conformed to the first Adam , but the second ; Christ in the Mount , when he was transfigured they could not indure the shining of his garments , it astonished the Disciples , Mat. 17. His Garments could not vail , nor their eys indure those strong emissions of the beams of glory ; Paul could not indure the light that shined to him , when Christ appeared to him from heaven , Act. 9. but was utterly confounded and struck blinde ; by this you may guess a little at the glory of the body , when it is likened to Christs glorious body : Moses by conversing with God forty days , the complexion of his face was altered so , that they were glad to put a vail upon it ▪ In this low estate in which we are , we must make use of these hints . 3 A spiritual body , either for agility ; we shall not be clogged as now ; we shall be caught up in the air to meet the Lord ; or rather a spiritual body , because more disposed for spiritual uses , for the injoyments and the imployments of Grace : Here it is a natural body , an unready instrument for the soul ; we are not in a capacity to bear the new wine of glory ; but there we are made more capacious , and stronger vessels to contain all that God will give out . The Disciples fainted at Christs transfiguration , Mat. 17.6 . we cannot receive such large diffusions and overflowings of glory as we shall then have ; every strong affection and raised thought doth overset us and cause extasie and ravishment ; but there it is otherwise ; God maketh out himself to us in a greater latitude , and we are more able to bear it . 2 For the blessedness of the soul , which is the heaven of heaven , our happiness is called the inheritance of the Saints in light , Col. 1.12 . for which we must be prepared ▪ it is not for them that know no other heaven , but to eat , drink , and sleep , and wallow in filthy and gross pleasures : It is an inheritance in light ; and for Saints that know how to value intellectual and spiritual delights . Wherein , you will say , lyes the happiness of the soul ! in knowledge or love ? Ans. Divines are divided ; certainly in both ; our happiness consists in the love of God , and knowledge of God from whence results union with God and fruition of God ; it is hard to say which is to be preferred , to know God , or love God ; in one place the Scripture tells us this is life eternal to know the onely true God , Joh. 17. so that it seems to be the heaven of heaven , to have the understanding satisfyed with the knowledge of God , Psal. 17.15 . When I awake I shall be satisfyed with thine image and likeness : On the otherside , 1 Joh. 4.16 . he that dwells in love dwells in God , and God in him ; the imbrace of the soul is by love , the possession of God is by acts of love : one saith ( it may be not modestly enough ) libentius sine aspectu & te diligerem , quam te videndo non amarem . That he had rather not see God then not love him : here in the world the hatred of God is worse then ignorance of him , and therefore it should seem , love should have the pre-eminence : but we need not make a faction between the Graces ; by knowing we come to love , and by loving we come to know ; as light is , so is love and so is injoyment ; here we love little because we know little , if thou knowest the gift , &c. Joh. 4.10 . and the more we love ; the more we know : this is a fire that casts light . But to speak more distinctly , 1 There is the perfection of knowledge ; all the faculties must be satisfyed , before we can be happy ; especially so noble a faculty as the minde is ; there is a natural inclination to knowledge ; the soul takes a great deal of contentment in the contemplation of any truth ; the knowledge of wisdom to thy soul ( saith Solomon ) shall be as the hony-comb when thou hast found it . Prov. 24 13 , 14. right and cleer thoughts of God breed a rejoycing , Psal. 19.10 . Well then , this is no small part of our happiness to have more light and knowledge of God and of his ways ; we shall know many mysteries of salvation , that we are now ignorant of ; as , the nature of God , Psal. 17.15 . I shall be satisfyed with thy image and likeness ; the union of the two natures in the person of Christ , Joh. 17.24 . they shall behold my glory ; our union with Christ and by Christ with God , Joh. 14.20 . In that day they shall know that I am in the Father , &c. the course of Gods Decrees and Providences for our good , 1 Cor. 13.12 . We shall know as we are known : that is , we shall be able to see how the unchangeable counsels of God for our salvation have been carryed on through all the Passages of the present life , to bring us safe to the heavenly state . These are the deeps of God , and now there is darkness upon the face of these deeps ▪ the Church is but a Grammer-School , heaven is the Universitie ; we shall have other eys , and other light ▪ prophesie is but in part now , our intuition shall be then immediate , Joh 1.3.2 . We shall see him as he is ; now we see him not as he is , but as he is pleased to reveal himself ; now we see what he is not , not corruptible , not mortal , not changeable , rather then what he is . Now we see him as he is in us and as he is in other creatures ; we track him by the effects of his power and wisdom and goodness ; but then we shall see him as he is in himself , we shall see him face to face , 1 Cor. 13.12 . In the creatures there is vestigium , the track and foot-print of God , in the Law there is umbra ▪ a shadow ; in the Gospel imago , an image ; a fair draught of God as in a picture ; but in heaven face to face ▪ we have excellent books to study , the large manifestations of his Glory , the Majesty of Christs person ; we shall always sit about the Throne , and behold God in the face of the Lamb ; there God makes out himself ●n the highest manifestation that we are capable of . 2 Compleat love ; there is a constant cleaving of hea●t to God without change and weariness ; a love that never ceaseth working , and yet God in communion is ever new and fresh to us ; if we delight in any thing here , we soon grow weary and have a change of objects ; here are distractions and startings aside to the creature ; but there is an eternal solace and complacency in God ; a continual Sabboth that never grows burthensom ; all the heart and bowels run out after Christ , we never want the actual breathings of the spirit . The Spirit came upon Sampson at times ; so it doth upon us here , motions are fleeting and vanishing ; but there Christ is a more Lovely object ; and the delights of the soul are carryed out to him without any satiety ; they are outward things that cloy the appetite ; as soon as we have them we despise them ; we sip , as the Bee doth of the flower , and then goeth to a new flower ; but there is an eternal complacency in Christ ; here we are troubled when we want outward comforts , and cloyed when we have them , because curiosity is soon satisfyed , and fruition discovers the imperfections of the creature ▪ so that the more injoyd they are , the less beloved ; as Amnon hated Tamar , &c. Imperfections that before lay hid , are then laid open to view , and so our affections are confuted by experince ; but there the more we injoy God , the more his infinite perfections are manifested , and the pleasure is augmented by injoyment . 3 Compleat union with God and fruition of God . See 2 Cor. 5.6 . Phil. 1.93 . Here we are united by Faith ; but that is nothing to sight and immediate tuition ; we lay hold upon Christ , but have not such an absolute possession of him ; he is a head that gives out himself not by necessity , but choice and pleasure ; therefore our communion with him is not so high and sweet as then : The iron that lyeth long in the fire seems to be changed into the nature of it ; we are then more conformed and changed into the likeness of Christ : All the comforts that we have in this life , we injoy in Gods absence , and by the Ministry of the creatures ; now the creatures are not vessels capacious enough to convey so much of God to us , as we shall receive when he is all in all immediately . 1 Cor. 15.24 . There is no Temple , nor Ordinances ; but God is instead of all without means or the intervention of such supplies ; we feed among the Lillyes ; but it is but till the day break and the shadows flye away . 3 In our company we must be blessed ; there is God and Christ and Saints and Angels , Heb. 12.26 . we shall see God in Christ ▪ The bodily eye , that cannot look upon the Sun , shall be perfectly sanctifyed , glorifyed , though it cannot see the essence of God , yet it shall see greater manifestations of Glory : How will the father welcom us , as he welcomed Christ , Psal. 2.8 ▪ Ask of me and I will give thee , &c. So , well done good and faithful servant ; we shall not come into his presence with shame ; sin causeth shame , and maketh us shye of God ; as the eye cannot endure the light if it be wronged ; so wronged Conscience makes us afraid of the presence of God : but when sin is done away , we shall have boldness in that day : As we shall have the company of God , so of Christ , he cannot be contented without your company , you should not be satisfyed without his , Joh. 14 3. I will come again and receive you to my self , that where I am , you may be also . Oh what a joyful meeting will it be between us and our Redeemer , much sweeter then the interview between Jacob and Joseph . Christ longs for the blessed hour as much as you do : The wise men came from far to see him in a manger ; Zacheus climed up into a Tree to see him in the days of his flesh : he is another manner of Christ in heaven , then he was in the days of his abasement . When Joseph discovered himself to his brethren , I am Joseph , it revived their hearts : when Christ shall say , I am Jesus , your brother , your Saviour , your Redeemer ; when he shall lead us to God in a full troop and goodly company , and say , Behold I and the little ones , which thou hast given me , Heb. 2.13 . What a blessed sight will that be ! Then the Angels , what welcom will there be between you and them ; when Christ entered into heaven , Psal. 24. they entertained him with applauses and acclamations ; stand open you doors , stand open , here is the King of glory , the Lord strong and mighty in battail . So will they welcom the Saints to heaven with acclamations . They delight in the good of men ; when man was created , the morning stars sang together and the sons of God shouted for joy , Job 38.7 . that is the Angels rejoyced and praised God : when Christ came to Redeem man , an heavenly hoast fell a praising of God , Luke 2.13 , 14. When man is converted , the Scripture tells , there is joy in heaven , Luke 15.7 . So when we come to be glorifyed , Christ shall come with troops of them to conduct us into those everlasting Mansions . The Saints ; your acquaintance , with whom you prayed , suffered familiarly conversed , memory is not abolished in heaven , but perfected ; those whom we knew here , we shall know aga●n ; A Minister shall see his Crown and the fru●t of his labours , 1 Thes ▪ 2.19 . you are our crown , &c. And those that have been relieved by us , shall wellcom us into heaven , who therefore are said to receive us into everlasting habitations , Luke 16 9. Yea , we shall know those , whom we never saw ; why else is it made a part of our priviledge to sit down with Abraham , and Isaac , and Jacob ? Mat. 8.11 . As Adam knew Eve , and in the transfiguration Peter knew Moses and Elias , dead many hundred yeers before ; so shall we know one another , we shall not go to a strange people , where we know no body : As men at a Feast are social and familiar one with another ; we shall be discoursing of Gods wisdom , mercy , justice in the work of Redemption : So did Moses and E●ias with Christ , Luke 9.31 . of the wonderful Providence of God in conducting us to glory ; as travellers in their Inn take pleasure to discourse with one another of the dyrtiness and dangers of the way . And these Saints are cloathed with Majesty and Glory , more lovely objects then ever they were upon earth : and there is an innumerable company of them ; they were rapt for joy when they saw but two Prophets , Moses and Elias ; Mat. 17.4 . but heaven is not onely called a Palace , but a City , a world to come ; there is a multitude which none can number . 3 Whence it is that they who dye in the Lord are sure to be thus blessed : 1 From their union with Christ 2 From the Covenant of God with them . First , From their union with Christ , which can never be dissolved ; death severeth body and soul , but not Christ and the soul . From this union there result two things , Conformity with Christ in every estate , and the Communion of the Spirit ; both which do imply the blessedness of the Saints , even after death . They that are united with Christ do share with him in every estate ; in grace here and in glory hereafter ; as to both , they are predestinated to be conformed to the image of Christ : Rom. 8.29 . And where the Spirit once dwelleth , there he dwelleth for ever ; and therefore from the indwelling of the Spirit of holiness doth the Apostle infer our Resurrection to a glorious estate , Rom. 8.11 . And that losing nothing which Christ speaketh of , Joh. 6.39 . I would interpret of his not losing one member or joynt of his mystical body . Secondly , From the Covenant of God with them . Christ proves the Resurrection from Gods being the God of Abraham , Isaac , and Jacob , Mat. 22.32 . the Argument stands upon three feet . 1 To be a God to any is to be a benefactor , for the tenor of the Covenant on Gods part is , I will be thy God , as on our part , you shall be my people . 2 That God would be an everlasting benefactor , it implyes an eternal communication of grace and glory ; as Christ proves from Exod. 3.6 . that God assumed this Title after their death . 3 This Covenant was made with the whole man , not onely with the soul but the body , and therefore they bore the mark and the sign of it , which was Circumcision , in their bodies . And in Heb. 11.16 . the Apostle saith that because God had a heavenly inheritance to bestow upon the Patriarchs , therefore he was not ashamed to be called their God , implying that if they had no other reward then what they injoyed in the present life , God could not with honor ( such was the slenderness and contemptibleness of their present condition ) have owned such a glorious Title and Appellation , as to be called the God of Abraham . What needs further arguing ? the phrase it self imports what we assert . When God promiseth to be a God to any he maketh over his whole self , his eternity and infiniteness for their comfort and use ; and so in effect saith that he wil be an everlasting benefactor to their whole persons in the way of an infinite power . Let us now apply all ! 1 Because this priviledge is exprest with a limitation , it informeth us that the wicked are excluded , they must expect a quite contrary estate ; as they that dye in the Lord are in a blessed , so all others in a cursed condition . It is a sweet close when the body and soul part , but God and the soul meet ; when Conscience shall become our compurgator and bear us witness that we have spent our time well , in fearing God and obeying God , then may the body and soul take leave of one another with an expectation to meet again in Glory . But it is a sad parting when Conscience falls a raving , and the body and the soul accuse one another ; the body accuseth the soul , as an ill guide , and the soul the body as an unready instrument . And at the day of their death , which is the time of separation , they curse the day of their birth , which was the time of the first union between them both , when they shall wish that they had been stifled in the womb , and had never seen the light , rather then to have lived together in such a fashion , and to part in such manner . Now this many times is the case of wicked men at their death , death cometh to them as a double evil , as a natural evil , striking the body and dissolving the confederacy and union between it and the soul ; and as a penal evil , or the curse of the first Covenant , wounding the Conscience and reviving their bondage and fears of a worse judgement to ensue . And then though Physitians and Ministers be sent for , they may both prove of no value either to prevent the dissolution , or to give ease to the Conscience . 2 It presseth us to provide for this hour , that when we come to dye we may dye in the Lord . Get an interest in Christ that you may dye in the Lord as to your estate . Security will not hold out , when you lanch into the other world ; a wicked man comes to himself when he comes to dye . At his latter end he shall be a fool , Jer. 17.11 . he was ever a fool , but then he shall be one in the conviction and acknowledgement of his own Conscience , his own heart will make him cry out , Oh fool , mad-man , that I was to be contented with such slight evidences for Eternity . You see then it is good to be upon sure terms , and to get our union with Christ so cleer and sensible , that when we walk in the valley of the shadow of death we may not be afraid , Psal. 23. As to the frame of your hearts , it is a harder matter to dye well then you are aware of ; if you would dye well , live well , otherwise you do but provide matter of dispair and sorrow for your latter end . It is every ones wish , Oh that I might dye the death of the righteous ! Numb. 23. but it is not every ones happiness . If you would dye in the Lord , you had need to have Promises ready and your faith well exercised , that you may have good proof of it before it comes to stead you in death . In bello non licet his peccare . As in war so in death there is no erring twice , then you are to throw your last cast for everlasting woe or weale ; to do that which you never did before ; you had need of armour of proof ; to deal with the last enemy . How foolishly do they deal that defer all to this hour , & are then to get faith when they should reduce it into practice ? Faith is a Grace wrought by degrees to strength and perfection ; now to put it to the hardest tryal at first is absurd and irrational . You should have your Evidences cleer , your promises ready , your experiences at hand , that you may be able to comfort your selves , and too plead for God , and to speak to the standers-by of the long proof you have had of his being a good Master , and a gracious father to you . How is it then ? Are all things set at rights between God and your souls ? Have you laid up comforts for this great day of expence ? Is your dying speech ready ? Are you provided of experiences whereby to commend the Mercifulness and faithfulness of your Redeemer . Can you say that you have tryed him often , and he never failed you all your days ? If it be so , indeed your great work is done . 3. Use . To encourage the children of God to be more willing to dye . Are you afraid to enter upon your own blessedness and glory ? Will you shun Christs company when he desires yours ? Love brought Christ out of heaven , that he might be with us ; he thought of it before the world was , Prov. 8.31 . and longed for the time , in effect saying , When will it come ? We are to go from earth to heaven , from conversing with men to converse with Angels , and why so loath to remove ? What could Christ expect upon his coming into the world but hard usage ? but labour , and griefs , and shame , and death ? he came to taste the Vinegar and the Gall ; we are called to the feast of love ; to taste of hidden Manna , and the Rivers of pleasure that flow in his presence . If you love Christ , why should you be unwilling to be in the arms of Christ ? to be there where he is beholding his glory ? love is an affection of union , it desireth to be with the party loved ; and can you be unwilling to be dissolved and to be with Christ ? Death is the Chariot that is to carry you into his presence . Jacobs spirit revived when he saw the Waggons which Joseph sent to carry him into AEgypt , Gen. 45.27 . what is there in the world to be compared with heaven ? either there must be something in the world to detain us ; or we are frighted at the terribleness of the passage , or else there is a contempt of what is to come ▪ You cannot say any thing of the world is more worthy then Christ ; in this sense you renounced father , and mother , brothers and sisters , wife and children and friends , when you were first acquainted with him . It was the language of your souls then , whom have I in heaven but thee ? and there is none on earth that I desire besides thee , Psal. 73.25 . Did you dissemble then ? Or have you found cause since to retreat and begrudge your affections to him ? Christ puts you to the tryal when sickness comes , he hath sent h●s waggons to see if you will stand to your word . Is it the terribleness of the passage ? doth nature grudge at the thought of a dissolution ? where is your faith ? death is yours 1 Cor. 3.18 . Your friend , your advantage ; Christ hath assured you of it ; will you trust his word ? you love him little when you have no confidence in what he saith . Or is it contempt of things to come ? Then why is all this cost ? why came Christ to lay down his soul to purchase that which you care not for ? what needs all this waste ? Christians hear for the time to come , we know not how soon we may be sent for , and put to the tryal , it is good to be resolved , that we may say the sooner the better . 4 Let this comfort us concerning our friends , that dye in the Lord . 1 Thess. 4.18 . Comfort one another with these words . This is proper , Christian , Scripture comfort . Heathens to comfort one another , can onely say that death is the common passage out of this world , that all that are born must dye . But Christians can comfort one another upon better terms that they that sleep in Jesus are blessed , and shall we whine at their preferment ? that we shall all meet again in the other world ; that a day will come when the Captain of our Salvation will have his great rendezvouz , and the head of the Church call all the Saints into one Congregation ; Psal. 1.5 . and the whole flock shall follow the great shepherd of the sheep into their everlasting fold , triumphing and saying , Oh death where is thy sting ? Oh grave where is thy victory ? These are comforts proper for Christians ; especially for Ministers that are messengers of comfort to others that have more frequent advantages of meditation upon those priviledges then others have . Shall we murmur ? and yield to sinkings of heart when God hath made a breach upon our relations ? how will this disparage our Doctrine , and make others suspect the comforts which we reach forth to them upon like occasions ? Thy words have upholden him that was falling , and thou hast strengthened the feeble knees ; but now it is come upon thee and thou faintest ; it toucheth thee and thou art troubled , Job 4.4 , 5. To comfort others and faint our selves , is to bring a discredit upon what we propound to them . Remember the glory of God is concerned in your behaviour under this tryal , and the honor of your Ministry . Let your Christian friends know there is a reality in what you have held forth for their support in like case . Let them see you make it your care to practise your own Doctrine . We are set forth for signes . Gods eys and mens are upon us ; do worthily and becoming your station . It s true , God comes neer when he separates those that are so neer and dear one to another ; and we ought to lay it to heart ; but that wherin you are like to err , is in too much sorrow and dejection of spirit ; which may be your wisdom to labour to prevent , as being seemly for a Christian and a Preacher , to shew his moderation . We finde that Abraham mourned for Sarah ; and he had great cause so to do , for she was a very good companion to him in all his travels and troubles ; she was very pleasing in his eye , in regard of her beauty ; she brought him a child in his old age , the son of the promise ; she is honored in Scripture above all other women of her age ; the time how long she lived is set down , which is not done for any other woman . At her death Abraham mourns ; but very moderately ; he wept for her , but we finde no excess in the measure or in the time of his grief ; and he is a good pattern . David weeps for the death of his child while it was alive ; for he feared it would dye ; and the thing he feared came upon him : but when they thought that upon the death of his child his tears would have risen to a flood , it was suddenly a low ebb , and he gives herein instruction to all mourners , and to you , teaching you to say wherefore should I now fast and weep any longer ? I cannot bring her back again : I shall go to her , but she shall return to me ; and plainly asserts that none should mourn more then they can give a good reason for , why should I now mourn ? you know it s no other then we ought dayly to expect and look for here below , vicissitudes namely and changes . And you will soon meet her again in heaven , where ( as I conceive with Austin ) she shall be Notissima tibi . And in the mean time , in your injoying Christ you injoy her still in him ; And all the helps , advantages , sweetnesses , counsels , consolations satisfactions , defences , carings , cordials , contentments , whatever was lovely in her , whatever you loved her for , you still injoy in him , either by the administration of other mediums , or immediately from himself ; and what comes from God immediately , is much sweeter . You have cause rather to be thankful you enjoyed her so long , then sorrowful you can on earth enjoy her no longer . I know not whether her Religion , worth and holiness will serve more to aggravate your loss , or to allay your sorrow . 'T is sad to think you have lost such a loving , humble , godly and meet companion . But remember that Because she was such an one , you have the more confidence that she is blessed , and is gone from you to better company ; even to the company of Saints free from all sin , and all sorrow ; full of holiness and happiness , of Angels too , of Jesus Christ too ; the King of Saints , the Lord of Angels , he that so loved us ; he that did so much , suffered so much for us ; he whom the fathers before his incarnation so longed to see ▪ he whom every believing soul so pants and breaths after . Which that it may the more sensibly appear , I shall here take occasion to subjoyn her just and true Character . The Character of Mistress Jane Blackwel . SHe was a Gentlewoman born , of the house of the Wintringhams , a family of eminency and note in Yorkshire ; Educated and trained up from her childhood , till married , under Dr. Chaderton , Master of Emanuel Colledge in Cambridge , that famous godly man , and her neer Kinsman ; by reason whereof she was even in her yonger yeers so grounded in knowledge , season'd with Grace , and accomplish'd with abiliments and endowments every way , that she was a most rare and incomparable companion for a Minister . Some things there were , wherein she was exceeding exemplary . As she was a woman of a marvellous humble spirit ; That all who knew her and conversed with her , admired in her ; and it was abundantly evident and apparent in her countenance , speeches , gestures , apparel , and every way . A simple , single , plain-hearted woman . An Israelite indeed , in whom there was no guile . A merciful , pitiful , charitable woman . Open hearted , open-handed too , to her power ; yea , and beyond her power : spared it from her own back and belly to cloath and feed others ; gladly embraced occasions when offered ; yea , greedily sought out occasions . Her love was not verbal onely , such as that James speaks of , Go and be cloathed , go and be warmed , &c. But real , she refreshed the bowels of many . The blessing of him that was ready to perish came upon her , and she made the widows heart to sing for joy . When the Scots were shut up and starved by thousands at Westminster , she very frequently visited them , and ministred to them . Yea , bought divers of them with her own mony , gracious good men , whom she fed and cloathed , and disposed of into families and ways wherein they live to this day very comfortably . When the Scotch Ministers and others were under restraint in the Tower , she was not ashamed of their chain , but diligently sought them out , as soon as she heard of them , and was all the time of their long confinement a great support and comfort to them ; she had not onely learned the Heathens lesson to lay up , but the Christians lesson too , to lay out according as the necessities of the poor members of Jesus Christ called for it . A true Mourner . One that laid to heart , and was affected , deeply affected with the sins and abominations of the times ; with the miseries likewise and distresses of the Church and people of God , made the Churches sorrows her own sorrows ; had bowels of compassion in her to lament and mourn over the afflicted condition of the Church , as if it were her own condition . Remembred them in bonds , as bound with them , and them that suffered adversity , as being her self also in the body . The heart breaking miseries of poor Scotland , broke her heart . She could not speak of them without many tears . A fixed , established , grounded Christian : Not like those the Apostle speaks of , Ephes. 4.14 . That were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , like Clouds in the Air , or like Ships on the Sea , toss'd and hurried up and down with every wind and wave , driven to and fro , this way and that way ; but like a house built upon a Rock , like a tree firmly rooted , a fixed Star ; no wandring Star ( wandring from one opinion to another , and from one way to another , but a fixed Star ) kept to her old Principles , and to her old practises , the good old way , the way that the Patriarchs and the Prophets , and the Apostles , and the holy men and women in the old time ( 1 Pet. 3.5 . ) went to Heaven in , the way of sanctifying Gods Sabbaths , the way of frequenting publique Ordinances , the way of performing Family and Closet-duties , the way of reading the Scriptures , Meditation , Self-examination , &c. And for the Sacrament of the Lords Supper , she received it constantly , as oft as it was administred in the Congregation whereof she was ; never miss'd once . One that filled up her relations to the very utmost that it is almost possible to do . One that did abound in love to God , to his Ways , Ordinances , Truths , People . Hereby shall all men know that you are my Disciples , if you love one another , says Christ . And this Evidence she had in visible Characters ; wherever she saw Aliquod Christi , as Luther speaks , there her love was fixed ; were it in Rags , or Robes ; poor , or rich , all one for that . All that were dear to God , were dear to her soul . No wanderer from house to house , and idle squanderer away of her precious time , in complemental visits . Had learned to keep at home ; and that 's the duty , the wisdom , the honor too of a woman . Sarah was found in her Tent still ; and Jael in her Tent . This I mention , Because she was much blamed by many for not going to Christenings and Burials , &c. as if she did it out of Pride and Self-conceitedness , and contempt and disdain of others , or out of a sullen retiredness and affected privacy ; whereas she did it out of meer conscienciousness of her duty . And she had many reasons why she did it , as partly because her eldest daughter dying in Child-bed , she and her child both , about eight yeers since , she found that such meetings renewed upon her afresh the remembrance of that very great loss . Partly because she saw so much gallantry and bravery in apparel , &c. at such meetings , as did not a little trouble her . But especially because she saw it to be so much a waster of much precious time , which she knew how to make a better improvement of . What shall I say ? In a word , she was a pattern of Mortification ; of Self-denyal ; of contempt of the world ; of strictness and holiness , and close walking with God , both in her general and particular calling , to all that were about her while she lived . And in the time of her sickness — so patient , so contented , so willing to be at Gods dispose either for life or death , so fearful lest there should be so much as in her heart , any the least risings against Gods dispensations ; so full of sweet , holy , heavenly instructions , exhortations , counsels to her husband , to her children , to her friends , her lips were like a Well of Life , feeding many , as Solomon speaks , dropping like a Hony-comb . I might enlarge . But shall conclude all with that of our Saviour ( John 14.28 . ) when his disciples sate blubbering , and weeping , and taking on , because he had told them he must now leave them in regard of his bodily presence and go to Heaven , go to his father , If you loved me ( saith he ) if you loved me , you would rejoyce , because I go to the Father . Oh how well it were if you could do so ! And do it ! You say you loved her , shew it ; and shew it in this way , shew it in rejoycing rather then in mourning . In rejoycing in her gain , rather th●n in mourning in your own loss . It s true the loss is great . The Family , the City , the Nation , the whole World indeed has a loss : Good Men and good Women ; such as have an interest in God , and a heart to improve that interest , as they are a publike good whilst they live , so their loss is a publike loss when they dye . And in that resp●ct you have cause to mourn . But oth●rwise , in regard of her , no cause at all , but rather to rejoyce . For why ? Though she is dead ▪ she is dead in the Lord . And this blessed condition we have been speaking of all this while , it is undoubtedly her condition . FINIS . Notes, typically marginal, from the original text Notes for div A51834e-390 Stella amore Dei . 
A52175	----	The waters of Marah sweetned A sermon preached at the funeral of Mrs. Clare Wittewronge, eldest daughter to Joseph Alston Esq; and late wife to John Wittewronge Esq;: who was interred at Stantonbury in the county of Bucks. Octob. 22. 1669. By Mr. John Mason, minister. Mason, John, 1646?-1694. 1671 Approx. 40 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A52175 Wing M923 ESTC R213830 99826101 99826101 30493 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52175) Transcribed from: (Early English Books Online ; image set 30493) Images scanned from microfilm: (Early English books, 1641-1700 ; 1798:9) The waters of Marah sweetned A sermon preached at the funeral of Mrs. Clare Wittewronge, eldest daughter to Joseph Alston Esq; and late wife to John Wittewronge Esq;: who was interred at Stantonbury in the county of Bucks. Octob. 22. 1669. By Mr. John Mason, minister. Mason, John, 1646?-1694. 39, [1] p. printed by John Macock, London : 1671. The first leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wittewrong, Clare, 1644 or 5-1669 -- Early works to 1800. Bible. -- N.T. -- Hebrews IX, 27-28 -- Sermons -- Early works to 1800. Funeral sermons -- 17th century. 2004-08 TCP Assigned for keying and markup 2004-08 Aptara Keyed and coded from ProQuest page images 2004-09 Judith Siefring Sampled and proofread 2004-09 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion The Waters of Marah Sweetned . A SERMON Preached at the FVNERAL OF Mrs. CLARE WITTEWRONGE , Eldest Daughter to Joseph Alston Esq AND Late Wife to John Wittewronge Esq : Who was Interred at Stantonbury in the County of Bucks . Octob. 22. 1669. By Mr. John Mason , Minister . 1 Cor. 15. 56 , 57. The sting of death is sin , &c. But thanks be to God which giveth us the victory , through our Lord Jesus Christ. Col. 3. 4. When Christ who is our life shall appear , then shall ye also appear with him in glory . LONDON , Printed by John Macock . 1671. Hebr. IX . 27 , 28. And ▪ as it is appointed unto men once to die , but after this the Judgment ; So Christ was once offered to bear the sins of many , and unto them that look for him shall he appear the second time , without sin , unto salvation . MAN is born to die , and he dies in order to his last Judgment . This is an hard Sentence ; but the latter part of the Text mollifies it ; So Christ was once offered to bear the sins of many , and unto them that look for him shall he appear the second time , without sin , unto salvation . The Proposition is terrible , but the Reddition is comfortable . The Scope of the Apostle in this Chapter is to prove that the Sacrifice of Christ exceeds in worth and merit all the Sacrifices of the Law. And one Argument is this , That the Sacrifice of Christ was so perfect , that it needs not to be repeated ; But whereas the Sacrifices of the Law were offered by the High-Priest yearly , our Lord Jesus by one single oblation of himself hath obtained eternal Redemption for us . And this Argument is illustrated in the words of my Text ; As men die once , so Christ died once for men ; for his death was equivalent to many deaths : And as men after death must appear to be judged , so Jesus Christ after his death shall appear to judge men . He shall die no more , but when-ever he appears again , it shall be to judge the world , and to save his Elect. This proves the vertue and merit of his death ; for if Christ by his death had not wholly discharged himself from the imputation of sin , he must have been a Prisoner , and not a Judge . Now as the words shew us the sufficiency of Christs mediation , so in the second place the suitableness thereof to those estates whereunto all mankind is ordained . We must all die of necessity , we must all come to Judgment ; but this we have for our comfort , Jesus Christ is gone before us in Death , and will meet us in the day of Judgment And from hence we raise this Observation . Those last , inevitable , and dreadful estates of Death and Judgment are sanctified and sweetned to all true Believers by the precious Death and glorious Appearance of Jesus Christ. Death and Judgment are the terrors of mankind , but they are consecrated into blessings and comforts by the death of Christ , and the appearance of Christ. The Doctrine falls into two Parts . 1. Jesus Christ hath sanctified to us a dying estate by his own Death . 2. He will sweeten to us our day of Judgment by his own Appearance . To begin with the first . We are all subject to a state of death , and that , not by hap or chance , but by the appointment of the living God. It is appointed unto men once to die . 1. In Gods secret and everlasting Decree . 2. In that express Decree , Gen. 3. 19. Dust thou art , and unto dust shalt thou return . God hath said it , and hath performed his word in all ages ; So that we must needs dye , and are as water spilt upon the ground . Now seeing we cannot possibly avoid a dying condition , let us see how we can digest it . And truly if we look back upon its first Institution , and the occasion of it , we shall find it to be full of malignity and bitterness . For what is death , but the curse of the great God upon rebellious man , the bitter fruit of sin , a period to all earthly comforts , and the beginning of an everlasting Hell ? Death destroys vital union , dissolves the knot of natural Relations , divorces the wife from her husband , pulls the child out of his fathers bosom ; it marrs the greatest beauties , stains the pride of earthly glory ; it degrades the Honourable , binds the strong , beggars ▪ the rich ; it casts us out of our houses and possessions , disappoints our earthly expectations ; In a word , it rends a man asunder , and sends part of him into the prison of the Grave ; and the other part into the dungeon of Hell. And now what will ye do in the day of Visitation ? How will you save your selves ? To whom will ye flee for help , and where will you leave your glory ? Can your hearts endure , or your hands be made strong in the day that the great God shall deal with you ? O unhappy Mortals , that are born to such misery , who have no sooner entred a single life , but are liable to a double death ! And surely if the Son of God had not died in our Nature , we should envy the condition of Toads and Serpents ; we should curse the day of our birth , and tremble before the day of our death . But Christ was once offered to bear the sins of many . This offering hath mitigated our state of mortality . For as it is appointed to men once to die , so Jesus Christ was appointed to die once for men . He died once , that we might not die ever . The blood of God was an acceptable sacrifice to the Justice of God. Infinite blood hath satisfied infinite Justice . So that wheresoever this blood is sprinkled , it redeems the soul to God , even from the hand of all her enemies . Particularly death threatned us with Hell and Damnation ; But now the death of Christ is the plagues of our death , and the peace of our souls . And what is it now for us to die , but to pass into the bosom of a reconciled God , to leave the world , and to go to our Father ? We die still , yet it is upon a new account . As good Josiah , though he died in blood , yet he went down into the grave in peace . The sentence of death , though it be still passed upon us , yet its commission is altered through Christ. Before it was a Serjeant to carry us to the dark and dreadful prison of Hell ; but now it is as it were a Porter to set open Heaven-gates for us . Death hath a new Commission , and a new aspect by vertue of the death of Christ. It is 1. Innocent . 2. Vseful . 1. Innocent . The death of a faithful Christian ( for I am speaking now of sincere Believers ) I say , the death of a faithful Christian doth him no hurt : What hurt is there in putting off a suit of old cloaths ? I must shortly put off this earthly Tabernacle , says the Apostle Peter , and it did not greatly trouble him . What hurt is it for an imprisoned soul to be enlarged ? Or for a wearied body to take a short nap in the dust ? Jesus Christ hath sucked out all the venom of death . Christs death hath swallowed up the bitterness of ours . Christ hath taken away 1. The Sting . 2. The Curse . 3. The Shame . 4. The Terrour . 5. The Enmity . of Death . 1. Jesus Christ hath pulled out the fiery sting of death ; 1 Cor. 15. 56. The sting of death is sin . Guilt is the vigour of death . Guilt and sin makes death to be venomous and deadly ; But a Child of God dies not upon the account of sin , neither in his sin , nor for his sin . Christ was offered up to bear our sins . That was the business of Christs death , to be a sacrifice for sin . But our death is a service , not a sacrifice . This is enough to make our death tolerable ; 't is no punishment for our sins . 2. Christ by his death hath taken away the Curse of our death . Death at the first was threatned as a Curse , and as an Instrument of Gods revenging Justice . But Jesus Christ by suffering the cursed death of the Cross , hath taken away the curse of our death . Here is more comfort for us , Christians ; death is not envenomed with the wrath of God ; It is no blow in anger , no token of his displeasure , no Curse , but only a rougher sort of love . 3. Jesus Christ hath taken off the shame of a dying condition . Death was a shameful penalty inflicted upon ambitious man , that would needs have been a God. Death was sent to reproach him , to stain the pride of his glory . But our Lord cloathed himself with our shame , you know , how he was buffeted , derided , spit upon , crowned with thorns , arayed with mock-apparel . Why was this ? but to take off the reproach of our sufferings , and the shame of our death . 4. Jesus Christ by his agonies and tremblings , and terrible sufferings , hath freed us from the terrour of death . There is a fear of death arising from the natural constitution of man ; this is a guiltless infirmity , which all are subject to . But then there is a slavish fear of death , as it is penal , as it is an issue of the primitive Curse , and as it is a dreadful entrance into a state of damnation . Now true Believers are delivered from the spirit of bondage through the blood of Christ. This also enables them to check their natural fear , as Hilarian did , when he cryed , Get thee out , my soul , get thee out ; thou hast served Christ these seventy years , and art thou now afraid to die ? Lastly , The Enmity of death is slain by the death of Christ. It intends us no mischief . Though i● may seem to threaten us at a distance , yet ( like Esau ) it is friendly in its address . It is an enemy to our nature , but it is no enemy to our happiness . It divides us , but it doth not destroy us . Nay this last enemy is become one of our chiefest friends . For when the world disquiets us , pains torment us , Friends and Physicians are of no value , Death proves our Cure. When sin besets us , temptations assault us , the Devils buffet us , death proves our deliverance . You see , my Beloved , what an innocent thing death is ; you may touch it , handle it , converse with it , it will do you no hurt . It is but a necessary Ceremony and Formality , through which we must pass into everlasting glory . As it is Innocent , so it is Vseful ; For it is a blessing of God , a blessing of the new Covenant . Death is yours . Dear Christians , All are yours ; And as the Ministers of the Gospel are yours , and the world is yours , and life is yours , so death is yours ; yours in Covenant , yours to serve you . If ye are Christs , death is yours ; but if you are not Christs , you are Deaths , you are deaths prisoners ; but in Christ we are deaths Masters . For all true Believers , though they have not made a Covenant with death , yet they have death in the Covenant . We call death a Debt of Nature , but to us it is the gift of God ; A Legacy rather than an Exaction , A Priviledge rather than a Burden . It is a conquered Enemy , and is become Tributary to us . 1. It gives us rest from all our labours . Rev. 14. 13. Blessed are the dead that die in the Lord , for they rest from their labours . These are our working days , our dies profesti , the days of our toil and pilgrimage ; But there remains a rest for the people of God , Heb. 4. 9. There remains a Sabbatism ( as it is in the Original . ) And death is the evening of our everlasting Sabbath . Here Gods people are labouring under sin , and against sin , under temptations , and against temptations , in their heavenly Callings , and in their earthly Callings . But then these weary Pilgrims shall be at rest , when their souls shall be lodged in the bosom of Christ , and their bodies shall rest in a bed of earth . Our souls shall rest in Heaven , and our flesh shall rest in Hope . 2. Death enters us into our Masters joy , into the presence of God , where there is the fulness of joy . Here the Children of the Bride-chamber are fasting and mourning for the absence of the Bridegroom . Here they hang their Harps upon the Willows , and how can they sing songs in a strange land ? But when once they come into their Lords presence , they shall break forth into singing ; Everlasting joy shall be upon their heads , sorrow and sighing shall flye away . 3. To die is gain . For it perfects our knowledge , Grace and Communion with God. Alas , here we know but in part . The The Apostle tells us , We are but children , we think as children , we discourse as children ; but when we are grown up to a full stature in Christ , when we are once got to Heaven , we shall put away these childish things . Then we shall see God as he is , and know him as we are known , and shall behold his face in righteousness , and shall be satisfied with his likeness . Then our Faith shall end in vision , and our Hope in fruition , and our Graces shall be perfected in glory . Our love shall burn , our zeal shall flame , our holiness shall shine ; Then our peace shall be as a river , and our righteousness as the waves of the Sea. Then we shall have perfect , immediate , uninterrupted Communion with God. This it is to die in the Lord. But after death comes Judgment . There is a vain Argument that Lactantius confutes ; Epicurus slighted death upon this account , because said he , Whilst we are , death is not ; and when death is , we are not ; And therefore death is nothing to us . But this man erred , not knowing the Scriptures , nor the power of God : For after death comes Judgment , wherein the souls and bodies of men being re-united , all Nations , Tribes , and Languages shall appear before the living God to give an account of their lives , and to receive their final sentence . Now it is the dreadfulness of the day of Judgment , that makes the day of Death so terrible . And the poor guilty soul was not more loth to part with her body in the day of Death , than she shall be to re-enter it in the day of Judgment . When the Lord Jesus shall appear from heaven with his mighty Angels in flaming fire , to take vengeance on all those that know not God , and obey not the Gospel of Christ , where then will guilty sinners appear ? Or where will you hide your selves from the presence of the Lamb ? Alas , there will be no possibility of escaping his terrible presence ; you shall see him coming in the Clouds , you shall hear him pronouncing your dreadful Doom , you shall feel him pressing down your souls with the power of his wrath . But fear not , little flock ; for your Enemies shall not sit in Judgment ; when you shall come upon tryal for your lives , to have your everlasting estate determined : It is your Friend , your Brother , your Advocate that shall be your Judge : 'T is he that led you by the hand through the valley of death , that shall meet you in the day of Judgment . Then you shall say , Lo , this is our God , our Jesus , we have waited for him , and he will save us . Then the object of our Faith shall be the object of our Sight . Him whom our souls have loved , and longed for , we shall see with these eyes of ours in that day ; We shall see him coming in the clouds with power and great glory , we shall see him not with scorn , but with admiration , not with trembling , but with rejoycing . Christs first Appearance was very mean. He appeared as the Son of man , or rather as a worm , a reproach of men ; all that saw him laughed him to scorn . But hereafter he shall appear as the God of all glory , and the Judge of quick and dead . In the days of his flesh he appeared as a Prisoner at Pilates Bar , and as a Malefactor on the Cross ; then indeed he stood charged with the sins of all his people , but in the day of Judgment he shall appear without sin unto their salvation . The glorious presence of the Lord , that shall be as a devouring Fire to consume his Enemies , shall be a warm Sun to refresh his Saints . And that day , that shall be a day of terrour to guilty sinners , shall be to us a day of refreshing from the presence of the Lord. It 's wonderful to think , what infinite honours and priviledges shall be conferred upon us ( poor dust and ashes ) in that day . How we shall be caught up in a Chariot of clouds , and shall meet the Lord in the air , where we shall receive kind salutations from him , and smiles , and blessings , and acknowledgments of service , and Crowns of glory , and shall be made his Assessors whiles he is judging the world , and after all this , shall attend him into his glorious Palace , where we shall ever be with the Lord Let us comfort one another with these words . The very thought of Christs last Appearance , how sweet is it to a believing soul ! This day of Life , is a day of Trouble ; but the day of Judgment , is a day of Redemption . This is a day of Confession , but that is a day of Absolution . Here we are slain all the day long , but that is our Coronation-day . Here in Mans day we are judged by the world , but in the Lords day we shall judge the world , Angels , and men . O most blessed day , that ever shone , being thus enlightned by the bright and glorious Appearance of the Sun of Righteousness ! Now if Death and Judgment are thus sweetned , and blessedly altered through Christ , as you have heard ; then O how happy are the Saints departed . Rev. 1413. Blessed are the dead which dye in the Lord from henceforth . They are Blessed from henceforth ; Here their Blessedness commences , even in this same point which puts a period to their sins and sorrows . And the Spirit of God bid his Amanuensis write it down , as a remarkable note , that a Christians Blessedness takes date from the time of his death . Till then he was a wretched sufferer under a body of death , and a mass of corruption , but now he is a blessed Triumpher . His sins have left him , his good works follow him , and Heaven affords him Rest. I confess , 't is a common Errour among the worst of men , that when they die , they shall be at rest ; and in their pains , they will wish to die , that they may go to rest . But alas , 't is only those that die in the Lord , that shall rest from their labours . Cursed are they that die out of the Lord , that die in the old Adam only , and upon the old score . I have spoke nothing all this while in favour of the unregenerate ; Let them not boast with Agag , surely the bitterness of death is past , for death will hew them in pieces , as the unmerciful Executioner of Divine Justice . They that die out of Christ , die in all the sins that ever they have committed . Those dreadful words which our Saviour spoke to the Pharisees , will reach them — Ye shall die in your sins ; and whither I go , ye cannot come . Their dying , alas , what is it but a going to Hell ? As the rich Glutton , when he died , the next news that we hear of him is , that he is in Hell ; The Devil did not make him roar till he had him there . Death stings a wicked man , and leaves its sting in him , and casts all its venom upon him . A wicked man is a great loser by his death ; he loses all he is worth , he loses his Heaven here , his Paradise , and his hearts delight ; Death sends him into another world begging . And he that had his Cups of Wine here , would there be glad of Drops of Water . He is a great sufferer by his death ; for it is the Devils Trap , wherein he takes his soul ; it is the Door of Hell , which lets him into that abhorred place of everlasting Torments . But , O how safe and quiet are those that are fallen asleep in Jesus ▪ They are resting securely , they are unconcerned in the troublesom affairs and changes of this life : nothing disturbs their rest . Abraham is ignorant of us , saith the Church ; but he is Acquainted with God and Christ , and that is sufficient . He is ignorant of us and our Calamities , but he is sensible of his own Mercies . Alas , here can be no perfect happiness on this side death ; for whiles we are present with the body , we are absent from the Lord. It was excellently spoke of Queen Elizabeth , Whiles I call things past to mind , behold things present , and expect things to come , I hold them happiest that go hence soonest . Surely all the Faithful have cause to bless the Lord for a state of mortality . Job loathed to think of a state of immortality upon earth , Chap. 7. 16. I loath it , I would not live always . The soul of this righteous man was like a bird caged or pinioned , and if she had her freedom , she would soon flie away , and be at rest . What delight could she take in such an unclean cage , in such a rotten , ulcerous body , in such a base treacherous world ? she would fain be gone , and is waiting and requesting for leave . It was once the speech of a good man , I have been seeking death these forty years , and cannot find it . I care not when , nor where , nor how I die ; And seeing our lives be so miserable , it is our happiness that they be mortal . Truly our condition would be very sad , if we should have immortal sins , immortal cares , immortal miseries , but death proves mortal to them all . And whereas our bodies shall be recovered from a state of death in the Resurrection , our sins and sorrows die and rise no more . I must needs say , 'T is an happiness to be Christs Souldier in the field of this World , but O how happy are his Courtiers ! They are resting in their beds , whiles we are toiling in the house of bondage . They are singing on the Shore , whiles we are floating on the Waves : we are sowing in tears , but they are reaping in joy , and rejoycing as in the joy of harvest . We are wrestling with Devils , but they are conversing with Angels . But when the Lord Jesus shall descend from Heaven with a shout , with the voice of the Archangel , and the Trump of God , then shall these blessed souls attend upon him ; and they shall immediately recover their proper bodies after their long separation ; and then soul and body shall mutually comfort and welcome one another , and rejoyce together , being both dressed up into a conformity to the glorious Image of God , the King of Glory , and arrayed suitably to the solemnity of that day . Imagine we two Travellers sweetly and sociably walking together , till night overtakes them ; one of them loses himself in the dark , and being tired with his journey , lies down , and falls asleep ; The other being more vigorous and lively , walks on till he spies a light in a stately Lodge , there he knocks , and finds good entertainment , and is kindly invited to stay . There he refreshes himself after his travel , and enjoys himself : yet he wishes for the company of his fellow-traveller to compleat his felicity . When morning light appears , he goes out , and seeks his Companion that had been sleeping upon the cold earth all night ; there he renews his acquaintance with him , and brings him into the presence of his new-found friend , where they both share in his courtesie and bounty . These two Travellers are the soul and body of a Christian. Their days journey is the twelve hours of their life ; the night is death . Both walk friendly together , till night parts them ; the weary body falls asleep ; the active soul keeps on her way till she comes to the light of Heaven , where she is most kindly treated by the Lord and his Angels . But yet in the midst of her entertainment , she cannot forget her old mate , but is ready to say , Lord , I have a body below , which used to pray with me , and to fast for me . Well , it is not long e're morning-light appears , and then the soul looks abroad , and takes acquaintance with her body , and carries it into the presence of her noble and gracious Lord , where both are welcomed with his Smiles , and enriched with his Favours . Such honour have all his Saints . How happy is our Friend departed ? She is with her Father above , with her Husband above , and with her Children in Glory . I shall not insist much on her praises : for though Solomon saith , A vertuous woman shall be praised : yet he says in another place , Her own works shall praise her in the gate . They that knew her most , loved her best . Among several good things that were found in her , there are four which I would not have buried with her in the Dust , but shall publish them as worthy of your Imitation . 1. Her private Conversings with God. 2. Her affectionate Hearing of Gods Word . 3. Her professed Esteem of the Merits of her Saviour . 4. Her frequent , savoury Discourses of her own Mortality . Her Infirmities she oft bewailed , and they served but to enhance the price of her Saviours Blood. She professed she was willing to die , that she might cease from sin ; And upon her Death-bed she rejoyced in hope of the Glory of God. She hath left us such Evidences of her Holiness , that we doubt not of her Happiness . And how happy are the Saints departed ! Again , Learn from hence how to die , and how to prepare for Judgment . We all know , we must die ; but who knows how to die ? Death is the way of all the Earth , but an happy death is a way that few find out . Now seeing we cannot make a Covenant with Death , let us labour to have Death in the Covenant . Wouldst thou die and go to the Grave in peace ? Then 1. Meditate on the Death of Christ. Some harden themselves against the fear of death , because 't is the general Lot of Mankind : All must die , say they . It is appointed for all men once to die . But alas , what Comfort can it be to them to be bound up in a Bundle of Tares , and to be cast into unquenchable fire ? But , poor Christian , let this be thy Comfort , that death was the Lot of Jesus Christ , that he hath consecrated a dying state for us in his own Body , and that he poured forth his Soul unto death , that our Souls might be bound up in the Bundle of Life . The Life of our Souls lies in the Blood of Christ. O my Beloved , take heed of slighting a crucified Christ. They that are against Christ , either in their Judgments or Hearts , that dispute against him , or live against him , seem to hate their own Souls , and to be in love with Damnation , as it is in Prov. 8. ult . How can such ever look death in the face , that hide their faces from Christ , and esteem him not ? Where will they find such another Saviour ? In vain do you run from Mountain to Hill , Christ , Christ alone can secure you from the Plagues and Hellish terrors of death . He is the Foundation of an Holy life and Happy death . The readiest way to learn this long Art of dying well , is to study the Death of Christ. Now the Intendment of the Death of Christ , was not meerly to teach us to die Patiently , but to enable us to die Comfortably . And if thou wouldst depart this Life in peace , then first possess thy Soul with a right apprehension of the Death of Christ. Study the words of the Apostle , Christ was once offered to bear the sins of many , and to them that look for him shall he appear the second time , without sin , unto salvation . In these words , you have four things touching the Death of Christ very considerable . 1. The Death and Blood of Christ was Vicarious , instead of many . Many deaths were summed up in his one death . He was offered upon the Cross , to bear the sins of many . The Jews thought he died worthily for his own sins , for Blasphemy and Treason : No , but it was our Blasphemies and Treasons , our sins against God and Man , that he died for . Isa. 53. 4. — We did esteem him striken , smitten of God , and afflicted ( viz. for his own sins ; that was their great mistake , which the Church of God corrects in the next verse . ) But he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him . 2. Observe , Christs deaths was an Offering ; He was offered in Sacrifice to God upon the Altar of the Cross. He did not fall as a Sacrifice to the Rage of the Jews ( for he could easily have rescued himself out of their hands ) but he was offered up to the Justice of his Father . Eph. 5. 2 — Christ hath loved us , and hath given himself for us , an offering and a sacrifice to God for a sweet smelling savour . 3. In respect of sin , Christs death was not only Penal , but also Expiatory . He bore the sins of many , i. e. the punishment due to them , even what was equivalent to a thousand Hells . There are not such Torments to be found in Hell , as he suffered upon the Cross , where he bore the sins of his people . And yet he did so fully discharge himself of sin , that at his second Coming , he shall appear without sin . 4. In respect of his Enemies , the Death of Christ was Victorious . Once he was devoted for his people , Cursed , Tortured by a bitter death : But in death he overcame Death , and all the Powers of Hell. And therefore Death could not hold him , the Grave could not detain him , the wicked One could not touch him , Heaven could not refuse him . He died once for sin , but he shall die no more , for his death was Triumphant over sin : And he shall shortly appear without sin , to the terror of his Enemies , and the Salvation of his dear People . We should treasure up such sweet Notions of a dying Jesus , to prepare us against our dying day . To die , my Friends , is a solemn Work ; it is a loud Summons that calls the Soul to appear before her Judge . We go from Funeral to Funeral , and may see death riding through our Towns , but little do we think what it is to have Death come home to our selves . O what strange thoughts of heart , what hurrying of passions will the sight of death beget , when it layes close Siege to a man , and begins to make its breaches upon the Body . Then the Soul views and reviews her self ; As all the Virgins looked into their vessels , when they were awakned by the loud Cry at midnight , to see if they had Oyl for their Lamps . Then all the signs of Grace , and grounds of Hope must be brought to tryal ; then she examines whether her matters be right and good , whether her condition be safe . But be it safe or perillous , death comes in haste , as Martha to her Sister , The Master is come , and calls for thee ; and thou must away : Then all the world could not redeem one hour for Repentance . Now how if thou shouldst be surprised , and taken away by a sudden stroke , and arrested by death , before thou hast well thought of it , what a sad blow would that be ? O therefore now be wise , be wise , for thy self ; It is a great point of wisdom to consider our latter end ; As the Lord saith , O that they were wise to consider their latter end ! I beseech you therefore , familiarize death in your thoughts , make it near . What thinkest thou ? Durst thou dye this night ? Durst thou meet thy Judge this night ? Thy heart , it may be , trembles at the thoughts of this O spare me a little . But then ask thy self , why thou wouldst not dye , what art afraid of ? Let me offer some consolatory Meditations to a poor Soul that is trembling under the fears of death . Art thou afraid of the wrath of God ? Then meditate , But Christ died as a propitiatory Sacrifice to satisfie the Justice of God. He drank off the very dregs of Gods wrath in the Cup of his Death . Art thou afraid of losing thy Soul for ever ? O but Jesus Christ died for the Redemption of poor Souls . His Soul went for our Souls , and his life for our life . He gave his life a ransom for many , Mat. 20. 28. The price of Christs Blood is a Souls Ransom . Art thou afraid of falling short of Heaven ? But the Death of Christ opened our passage to Heaven . The renting of the vail of his blessed Body made an open passage into the Holy of Holies . Art thou afraid thy sins should find thee out in another world ? Then meditate , The Lamb of God , that great Sacrifice , takes away the sin of the world . Sin was condemned in the Death of Christ , and receives its final execution in the death of a Christian. Art thou afraid the Law should condemn thee ? Then remember , the Death of Christ hath rebated the edge of the Law , and hath abolished the Curse of the Law. Art thou afraid the Devils should fetch away thy soul at death ? But the Lord Jesus hath destroyed him that had the power of death , and hath bruised the Serpents head , by the power of his death . Thus you should anoint your heads against your Funeral , with the precious Oyntment of the Name of Christ , and bathe your souls in such heavenly comfortable Meditations . 2. It is not enough for us to meditate on the Death of Christ , but we must apply it to our selves by a lively Faith , that it may have an influence upon our death . Have Faith in the Blood of Christ. The Blood of Christ is the Wine and Marrow of the Gospel-feast , the strength of our Sacraments , the foundation of an everlasting Covenant . This Blood seasons all the mercies of a Believer , sanctifies all his offerings ; It makes his heart chearful , his life comfortable , his death precious , his grave sweet , his soul fit to enter into the Holy of Holies . O derive the stream of it upon thy soul. Thou canst not instantly believe that Christ died for thee , yet labour to stay thy heart upon the satisfaction , sufficiency , and worthiness of the Death of Christ. Hide thy self in the clefts of the Rock , the Wounds of thy Saviour . Embrace a crucified Christ , and lay him in thy heart , as Joseph did in his Garden . Why hath the Righteous hope in his death , but because he hath Faith in the Death of Christ ? A living Faith in a dying Christ is a soveraign remedy against the plagues of death , and an infallible prevention of the pains of Hell. Joh. 11. 26. Whosoever lives and believes in me , he shall never die , as we read it . But yes , he shall die once by Gods appointment ; but he shall not die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as in Original ) He shall not die ever , he shall not die to eternity . Death is cast into the lake of fire . They that are thrown into the Lake of fire , meet with death there : In the Lake of fire they are ever dying . But he that hath faith in the Blood of Christ , passeth from death to life . What was it that gave the Israelites safe passage through the Red Sea ? Read Heb. 11. 29. By faith they passed through the Red Sea as by dry land ; which the Egyptians ( through presumption ) assaying to do , were drowned . Even so death will drown us and sink us into Hell , if we have not Faith to clear our passage for us . Lastly , Would you hold up your heads in the day of Judgment , then look for the Coming of Christ. Wo be to those souls to whom Christ shall come unlooked for . O how sadly shall the drowsie world be surprised by the sudden Appearance of Christ ! But Christ shall appear to the Salvation of those faithful Servants , that are watching and waiting for his second Coming . He shall come to them , not as a Thief in the night , but as a Friend in the day . Faith and Love combine together in an earnest expectation of Christ , and that is the reason , that it is so kindly accepted , and so richly rewarded . And therefore , good Christians , keep watching , if you have any affection for Christ. Cannot you watch one hour ? It is but yet a little while , and he that shall come , will come and will not tarry . You have but two things to do , and Christ will either meet you or send for you ; and that is to finish your work , and to fill up the measure of your Graces . God hath something to do for us , and something to do by us , and then he will take us to himself . 1. We must be careful to dispatch our business , and to finish our Task . Herod might threaten death , but our Saviour could not die till he had finished the work which God gave him to do . So neither shall a Christian die , till his work be done . We read , Act. 13. 36. David after he had served his own generation by the will of God , fell on sleep . Or , as others read it , When David had served the will of God in his age and generation , &c. Both are true ; He was serviceable to God , and an useful Instrument in the Church ; and when all his work was ended , he fell on sleep , and sweetly rested in the Lord. 2. Again , We must fill up the measure of our Graces . There is a certain measure and proportion of Grace assigned to every Member of the Body of Christ. Some have more , some less : Every one shall have his proper sufficient measure . A Christian shall not enter into Glory , till he hath received his measure of Grace . Read the Parable of the seed growing secretly , Mark 4. 26 , 27 , 28 , 29. And observe that passage , After that the full corn is in the ear , and the fruit is ripe , immediately he putteth in the sickle . When our Grace is like full Corn in the ear , when the fruit of Gods Spirit is ripe in us , then immediately comes the sickle of Death ; then we are meet to be partakers of an inheritance with the Saints in light , O then we shall come and appear before God. Consider what hath been said ; For , you see , all flesh is grass , and all the glory of man as the flower of the grass ; the grass withers , the flower thereof falls away ; But the Word of the Lord endures for ever . FINIS . Notes, typically marginal, from the original text Notes for div A52175-e240 Doct. Acts 20. 28. Hos. 13. 14. 2 Pet. 1. 14. Gal. 3. 13. Heb. 2. 13. 1 Cor. 3. 22. 1 Cor. 13. 9 , 11. II. Part of the Doctr. 2 Thess. 1. 7 , 8. Psa. 22. 6 , 7. 1 Cor. 4. 3. 1 Cor. 6. 3. Vse 1. Joh. 8. 24. Joh. 8. 21. Isa. 63. 16. Job . 7. 16. Vse 2. Mat. 25. Joh. 11. 29. Deut. 32. 28. Heb. 10. 19 , 20. Joh. 1. 19. Gal. 3. 13. Heb. 3. 14. Rev. 20. 14. Heb. 10. 37. Luke 13. 23. Eph. 4. 7. 1 Pet. 1. 24 , 25. 
A52250	----	A sermon preached at the funeral of Mr. Joseph Aleine by George Newton ... Newton, George, 1602-1681. 1672 Approx. 60 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A52250 Wing N1047 ESTC R16860 11734016 ocm 11734016 48449 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52250) Transcribed from: (Early English Books Online ; image set 48449) Images scanned from microfilm: (Early English books, 1641-1700 ; 544:3) A sermon preached at the funeral of Mr. Joseph Aleine by George Newton ... Newton, George, 1602-1681. 38 p. Printed and are to be sold by Neil Simmons ..., London : 1672. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Alleine, Joseph, 1634-1668. Bible. -- N.T. -- Luke XXIII, 28 -- Sermons. Funeral sermons. 2002-02 TCP Assigned for keying and markup 2002-02 Apex CoVantage Keyed and coded from ProQuest page images 2002-03 TCP Staff (Oxford) Sampled and proofread 2002-03 Judith Siefring Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion A SERMON PREACHED AT THE FUNERAL OF Mr. JOSEPH ALEINE , BY Mr. GEORGE NEWTON late Minister of Taunton in Somersetshire . Rev. 14. 13. Blessed are the dead which die in the Lord from henceforth : yea , saith the Spirit , that they may rest from their Labours , and their Works do follow them . LONDON , Printed and are to be Sold by Nevil Simmons , at the Princes-Arms in St. Pauls Church-yard , 1672. Luke 23. 28. Daughters of Jerusalem , weep not for me , but weep for your selves , and for your Children . WHat Subject fitter for this sad Occasion then a Theam of Weeping ? what Language can we better speak , or more agreeable to the dark Providence that we are under , then Sighs , and Cries , and Lamentations ? how merciful was God to him , whom he hath taken to himself , and how severe to us , in this Stroke ? and oh what hard and stupid hearts have we ? should we be so insensible of Gods heavy Indignation , and our irreparable Loss , as to give him just occasion to Complain , as in Jeremiah 5. 3. I have smitten them and they have not grieved . You of this Congregation have reason to sit down in bitterness , because the Almighty hath dealt very bitterly with you . And to cry out as sometimes Joash did , over Elisha , 2 Kings 13. 14. My Father , my Father , the Charists of Israel and the Horsemen thereof : And as Rachel once to weep , and hardly to be comforted , because he is not : And for my own part I shall take up David's Lamentation over Jonathan , with David's Affection 2. Sam. 1. 26. I am distressed for thee , my brother , very pleasant hast thou been unto me . But methinks I over-hear him , who being dead yet speaketh , calling upon us in our Saviours Words , Weep not for me . As for my own part , I have Rest for Labour , Joy for Sorrow , Peace for Trouble , Ease for Pain ; I feel no aking Bones , no falling Fits , no strained Sinews , no Distortions , no Convulsions in the Grave . And for what I find in heaven you shall know when you come thither . My refreshing time is come , God hath now wiped clean away every Tear from my Eyes , and every drop of Sweat from my Face , and every sad thought from my Heart ; And therefore I forbid your tears for me , Weep not for me . But if your swelling Passions must have vent , Consider whose the Loss is . Alass , it is not mine , but yours ; And therefore turn the Stream into the right Channel , Weep not for me , but weep for your selves and for your children . These were our Saviours words sometimes , in which he puts a stop upon the sorrow & the tears of those , who wept too much even at the Death of Christ himself . Dead he was in Law already , condemned by Pilate , delivered to the Roman Band , to guard him to the Place of Execution . Such tragical appearances are usually attended with a Multitude of Lookers on , and by how much the greater , and more remarkable the person is who is to suffer , so much the greater is the Concourse . And hence it was that such a heap of people followed Christ , on whom the eyes of the whole Nation of the Jews were fixed though with different affections ; Some to secure him from a rescue , some to mock him and deride him , some to gaze upon the Prisoner , and to observe his carriage in his dead March , & some to see the Execution . Among the rest , there were a sort of people that bewailed his Death , of whom it is observed that they exprest their grief in tears . I make no question there were men that wept , but because women usually have moister brains , and less command upon their passions , and so are more inclinable to vent their sorrow in a flood of tears then men , especially , because their passions are not much regarded neither ; so that there was no fear or danger though they were free and open in their sorrow . Hence it is that there is no notice taken of any other tears but theirs , in the Verse before the Text , and that our Saviour turns himself , and directs his Speech to them in the words that have been read , Daughters of Jerusalem , weep not for me , but for your selves , and for your children . Now in this Speech of Jesus Christ we have especially to be considered two things , a prohibition and a permission . In the first place we have the prohibition of our Saviour , in which he forbiddeth them to weep , Daughters of Jerusalem , weep not for me . And in the second place we have his permission in which he alloweth them to weep ; but weep for your selves , and for your children . And yet you see he doth not cross himself neither , he doth not here command and forbid the same things in the same respect but in relation to a diverse object . In relation to himself he forbiddeth them to weep , weep not for me . In relation to themselves , he alloweth them to weep , but weep for your Selves , and for your Children . The total final and irreparable ruine of Jerusalem was near at hand , our Saviour had it in his eye when he spake these words . He wept apace for this himself but a little while before , as you may see , Luke 19. 41. He beheld the City and wept over it . First he beholds it with his eye , and then his eye affects his heart , Wo and alass ! saith he , ( while in a pang of holy pity and compassion , the tears come flowing down his cheeks ) If thou badst known even thou at least in this thy day the things which belong unto thy peace , but now they are hid from thine eyes . And therefore he alloweth them to weep for this , who were to have a share and portion in that dreadful desolation . But for himself who willingly submitted to the death which he was leading to , and all the other circumstances of his passion who was beloved of him who had appointed and designed him to it , who was God as well as Man ; and therefore able to endure it , and to overcome it too ; and who was shortly to be rescued from the jaws of death , and so triumphantly to enter into Glory : He forbiddeth them to weep , weep not for me , but weep for your selves , and for , &c. So that the purpose of our Saviour is not wholly to suppress , but to rectifie their sorrow . They wept for him out of a childish kind of pity , but they wept not for their sins , nor the unseen calamities that were about to come upon them . And therefore Christ endeavours to withdraw their sorrow from the wrong , and fix it on the right object . And to this end he sh●ws them why they should not weep , and why they should . Weep not for me , but for your selves , and for your children . Two Observations lie before us in the Text. The first , That it is not unlawful nor unfit sometimes to express our grief in tears . The second , That we are very subject to misplace our grief , and to mistake the ground and object of our sorrow . I shall speak to these in order beginning with the first . Doct. That it is not unlawful nor unfit sometimes to express our grief in tears . We have our Saviours warrant for it in the Text , weep for your selves , and for your children . There weep and weep on . How often are we called upon to weep in Scripture ? Oh what a cloud of weepers shall we find there , who are all witnesses to this great truth ! And some of them the wisest and the holiest mentioned in the Book of God , without exception . Our Saviour Christ himself the holy One , and the Wisdom of God. was a very great Weeper . He was a man of sorrows , not of a few , but many sorrows , Isa. 53. 3. You never read he laughed in all his Story , but you find he wept often . In the dayes of his flesh he offered up strong cries and tears to God , Heb. 5. 7. He wept for his beloved Lazarus , John 11. 35. And if we do the like on this occasion we have a great Example in our eye . He melted over poor undone Jerusalem with many tears , who had over-pass'd the day of her gracious Visitation . Look up and down among the poor afflicted and distressed people of the Lord , & you shall find that tears have been as ordinary with them , as their daily food . Thou feedest them , saith Asaph , Psal. 80. 5. with the bread of tears , and givest them tears to drink . Tears were both their meat and drink , and it seems they had their fill of this Diet. This was the Legacy our Saviour left to his Disciples , ye shall weep , John 16. 20. It is observed of the Saints , they sow in tears , they go forth weeping , bearing precious Seed , Psalm 126. 5. Their time of sowing , is a time to weeping . They sow in showry weather , in a rainy time , the Seed they sow most commonly is steep'd in tears . Mine eye ( saith holy David ) is consumed with grief , Psal. 6. 7 : He wept so much that he was shrivled up to nothing like a bottle in the smoak , as his own expression is , Psal. 119. 83. You see then it is not unlawful , nor unfit sometimes to express our grief in tears . But you will ask me what those times are . I will tell you in a word . Sinning times , and suffering times , are weeping times . A word or two of these in order . 1. Sinning times , are weeping times . And that whether they be sinning times , with others , or our selves . 1. Sinning times with others , must be sorrowing times , with us . Our Saviours bowels rowl'd within him , when he look'd about , and saw the hardness of the peoples hearts , Mark 3. 5. Rivers of waters run down mine eyes ( saith holy David to the Lord. Psal. 119. 136. ) because men keep not thy Law. If they will not hear saith Jeremiah , Chap. 13. 17. My soul shall weep in secret places for their pride , and mine eyes shall vveep sore and run dovvn vvith tears . My Soul and Eye shall weep together . You shall observe that those whom God appointed to be marked and singled out for preservation , in a common desolation , were such as sighed and cryed for the abominations of Jerusalem , Ezek. 9. 4. They did not only keep themselves from the abominations of the time and place on which the providence of God had cast them , but they mourned for them in others . They were not meere abstainers , but they were mourners weepers too , and so were snatched as fire-brands out of the burnings , and set as monuments of the mercy of God. Brethren , if you desire to be preserved in times of common desolation , when the Judgments of the Lord are abroad upon the earth , and on the places of your habitation , and to be safe in the day of his anger , work your hearts to this temper , while other men are sinning , be you mourning ; While others are committing horrible abominations ; be you lamenting and bewailing them , sighing and crying for those abominations . That when God comes to visit , he may find the sighs breathing from your hearts , the drops runing down your cheeks , and all about you wet with tears . 2. And as sinning times with others so our own sinning times especially , must be our weeping times . Though David were a good man , yet he was a great sinner , and so he was a great weeper . In Psalm 6. 6. we find him even drowned in tears . All the night long ( saith he ) I make my bed to swim , and water my Couch with my tears . An Hyperbolical expression of unmeasurable weeping . So , Mary Magdalen had much forgiven her , and thereupon she loved much , and wept much . Yea she made a bath of tears , in which she washed the feet of Christ , Luke 7. 37. It is observed of the people of the Jews , that when they had surveyed their monstrous sins , they drew forth water ( out of the Fountaines of their guilty eyes ) and poured it before the Lord , 1 Sam. 7. 6. When once their hard and rockie hearts were smitten with remorse , they melted into tears . They wept by Buckets , not by Drops . It is a woful frame of heart , when men can sin , but cannot sorrow . 2. As sinning times are weeping times , so suffering times are weeping times . And that whether they be suffering times with others or our selves . 1. Suffering times with others , must be sorrowing times with us . We must weep with them that weep . The Holy Ghost himself takes notice of it , as remarkable , in Nehemiah Chap. 1. 4. that when he heard of the distresses of his brethren , he sate down ( as one astonied ) and wept and mourned certa●n daies . Ând Jeremiah cryeth out in such a case , Oh that my head were waters ( nothing else ) and mine eyes a fountain of tears , ( both eyes one fountain ) that I might weep day and night ( without cessation ) for the slain of the Daughters of my people . It is our duty , to remember them that are in bonds , as bound with them , and them that are distresed , and broken and undone , as if we our selves were broken and undone with them . Oh let it not be said of any of us , that we swim in pleasures , while our brethren swim in tears . That we have lain upon our costly beds , and stretched our selves upon our couches , that we have eaten the Lambs out of the flock , and the Calves out of the stall , that we have chanted to the Viol and invented instruments of musick to our selves , that we drink Wine in bowls , but are not greived for the affliction of Joseph , Amos 6. 4 , 5 , 6. 2. And as when others are afflicted , so when we our selves are so , it is a proper time to weep . The poor distressed Church draws up a catologue of all her troubles , Lamentations 1. 12. &c and then concludeth at the 16. Verse , for these things I weep , mine eye , mine eye , runeth down with water . Yea she complains that she had wept so much , that her eyes did faile with tears , Lam. 2. 11. I might give you other Scriptures , where you shall find them flowing abundantly on such occasions . But this may satisfie to shew you , that it is not unlawful , nor unfit , somtimes to express our greif in tears . And what those weeping times are ? times of sinning , and times of suffering , either with others , or with our selves . Vse 1. They are mistaken then , who think it an unworthy and unmanly thing to weep , to to drop a tear at any time , as if it argued feebleness of mind , and imbecility of spirit . How many dareing Galants are there in the world , who despise Gods mourners , and look on such as weep , for the abominations , or the desolations of the times ; as a company of poor weak low souls . And yet Hezekiah wept , and David wept , even till he drowned himself in tears ; who notwithstanding was as gallant and as brave a man , as ever lived . The wise man tels us , that there a time to weep , Ecles . 3. 4. And where saith he of mourning thou art mad , and of sorrow , what is it that thou doest ? as he doth of joy and laughter . Where , do you find a blessing poured out on laughter , as you do on tears and mourning ? There are but nine Beatitudes and this is one , Blessed are they that mourn , for they shall be comforted , Matth. 5. 4. And therefore they deceive themselves , who scorn mourners , and labour to put on that Apathie and Indolence , which is so much commended by the Stoicks ; Who think it is their Patience , and insuperable Fortitude of mind , to be disquieted with nothing , neither sins , nor sufferings , so far at least , as to shed tears . There Patience is it ? No , 't is their senslesness . I have smitten them and they have not greived , saith God of hardned Israel , Jer. 5. 3. It is not Patieuce but Stupidity , that he bewaileth there in that people . Vse 2. What shall we think of those who have no time for tears , or sorrows : They spend their daies in mirth , and pleasure , and chase away all sad thonghts from their hearts be the occasion what it will , or what it can ; These are merry men indeed , I wish they would but sadly lay to heart these few Considerations , and I shall pass on to a third Use. 1. It is a foollish thing , to melt away in mirth and laughter , especially at such a time , when there is nothing upon every side but cause of sorrow . No question they conceive it is their wisdom to be lively still , however matters go , and to drive away sorrow from their hearts . But what saith Solomon , the wisest man that ever lived , Eccles. 7. 4. The wise mans heart is in the house of mourning . If his body be not there , yet his heart at least , is there : But on the other side , the heart of Fools is in the house of mirth . You know they use to paint Fools laughing , and Wise Men , with a serious grace composed look . And surely there is something in it , but the Fool hath not the wit to pick it out . 2. And as it is a foolish thing , so it is a sinful thing , to give onr selves to mirth and laughter when God calleth us to sorrow . It is a sin which God doth hardly , ( if at all forgive , ) we find that he hath sealed the Committers of it up to wrath , and bound the guilt of this Iniquity upon their souls never to be removed again . That is a flameing sentence which we find , Isa. 22. 12. They were formidable Judgments which the Lord had threatned , and actually inflicted on the Jews . And thereupon he looked they should have carried and demeaned themselves like Mourners , like men that were extreamly sensible of his displeasure , and much affected with his hand upon them . But they despised and slighted all , and gave themselves to mirth and pleasure , and swaggered in a braving way . And what was the event and issue of it ? Surely this Iniquity shall not be purged from you till you die . 3. And as it is a foolish , and a sinful thing , so it is a dangerous thing . There is a fearful woe denounced to such as laugh ; for they shall mourn . The Lord will one day turn their vain and foolish mirth , to weeping and lamentation . It will be Gall and Wormwood in the latter end . They that are always making merry , and never grieve at the distress of the Church , they shall go captive with the first , as God denounceth , Amos 6. 7. Whoever escape they shall be sure to have their portion . The Lord Will set them in the front to undergo the sharpest brunt , and the most fierce encounter of his vengeance . And though they bear it out a while , the Lord will surely meet with them another day , when they shall have their portion there , where there is nothing else but weeping and wailing , and gnashing of teeth . They that do nothing else but laugh in this world , shall do nothing else but weep in that to come . And all their carnal joy will prove like crackling of thorns under a pot , soon in and soon out , and flashes of lightning before eternal fire . Use 3. And therefore in the third place , since there are times to grieve , and to express our grief in tears , let this be a Caveat to us not to look for too much joy in this world . Let us not cast too much upon it , lest we be disappointed and deceived . It 's that we are very apt to cozen and delude our selves about , when we are on a merry pin , and flourish in a prosperous estate , it is our manner to conclude that we shall never have a storm again , and that this happy time will never end . And so we run upon a double inconvenience , we grow remiss in making preparation for a time of sorrow ; and when it comes upon us unexpected it cuts the deeper , and disquiets us the more . How often shall you hear it from the mouths of some , when any heavy Cross befals them , alas they never dream'd of this , they never look'd to see this dolesul day . The weaker and unwiser they . Did they not know what they are , born to trouble , as the sparkes fly upward , so that they have a natural tendency to it ? that they are wandring in a vale of tears ; In which they must look out for many storms . It was a pretty Speech of Seneca , Dolor & voluptas invicem cedunt , brevior voluptas ; Joy and sorrow have still their turns and entercourses here , but joy ( most commonly ) hath the speediest dispatch . And therfore in the midst of joy , let us be wisely casting upon times of sorrow , and making preparation and provision for them . And that you may not faint either in the sense and feeling , or in the apprehension and expectation of them ; I shall drop down a few Cordials . 1. The times of tears and sorrow , are better for us then the times of mirth & laughter . And hence saith Solomon , in the fore-alledged Scripture , Eccles. 7. 2. It is better to go to the house of mourning then to the house of feasting . It is not a more pleasing good , but it is a more profitable good ; though it be not more delightful , yet it is more beneficial to be where there are tears and lamentations , then to be where there is nothing else but laughter . And that upon these two Accounts . 1. Times of grief and tears , prepare for grace . They sit us for the work of holiness upon our souls . They settle us , and fix us , and make us capable of good impressions . When there is nothing else but mirth , we have light and frothy spirits , our fancies rove , our thoughts and our imaginations wander : But when the Lord presenteth nothing else before our eyes but tears and lamentations , this calleth home our thoughts , it renders us unto our selves , and makes us fit for holy motions . We see it by experierience , that the very men , who when they are upon a merry pin , are sensless and incapable of any good , they have such vain and foolish hearts : when they are brought into a melting frame , then they are mild and tame as lambs , then they are pliable and flexible , and tractable ; so that a little child may lead them , If you visit them , if you counsel and advise them for their good , then you shall have their ears , and hearts too . 2. And as the times of grief and tears prepare for grace , so they increase and further grace . Grace will spring and grow the more for such showers as these are . It prospers better in a moist and watred then in a dry and barren soyl . And if you search the sacred Story , you will find the greatest Weepers to have been the greatest Saints . As David , Peter , yea , our Saviour Christ himself . Indeed this precious Seed delights to have such dews as these ; the Seed of Prayer , of Repentance ; yea , that Immortal Seed , the Word of God , doth best when it is sown in tears . When we repent in tears , our hearts relent and melt most . When we preach and pray in tears , we move our selves and others most ; — Si vis me flere dolendum , — Est prius ipse tibi . This Seed when it is watred thus springs up the faster , and bringeth forth the more plentiful increase . 2. These times of grief and tears will end at last , and end in joy . You shall weep ( saith Christ to his Apostles , ) but your sorrow shall be turned into joy . They that sow in tears shall reap in joy ; and he that goes forth weeping , bearing precious seed , shall doubtless come again with rejoycing , bringing his sheaves with him . There is no doubt no question to be made of that , and therefore it is bound with an Asseveration , which takes away all scruple from it , he shall doubtless come again with rejoycing , bringing his sheaves with him . It is the custome every where to have good chear , and to be merry when they reap . So it was among the Jews , as you may see Deut. 16. 13 , 14. And therefore this is used in Scripture to express the greatest joy , Isa. 9. 3. They shall rejoyce before thee according to the joy of harvest . So though the Christian sows in rainy weather , in a weeping time , all shall be sweet and calm , and fair , when the reaping time comes . He shall sit down with Abraham , and Isaac , and Jacob in the Kingdom of Heaven , feeding on the hidden Manna , and drinking of the pure and chrystal River of Water of Life , proceeding from the Throne of God , and of the Lamb , and there they shall be merry altogether . When once he comes to Gods immediate presence , he shall have joy , full joy , yea , the fulness of joy , Psal. 16. last . In his presence is fulness of joy and pleasures for evermore . 3. The joy that is to come will pay for all . It will be such , so plentiful and overflowing , that it will make a full amends for all your present tears and sorrow ; It will quite overcome the sense , and the remembrance of them . Alas , our trouble here is nothing , in comparison , it is a light and easie Burthen . Our affliction is but short , it continues but a moment ; but the time is drawing nigh , when this little light sorrow , shall be wholly swallowed up in endless and unutterable joy . This short affliction which lasteth but a moment , shall end in everlasting and unmixed pleasures , 2 Cor. 4. 17. It worketh for us , a far more exceeding and eternal weight of glory : Oh what transporting comfort is there many times , in reaping the first fruits of the Spirit , that we are ready to cry out ! if the first fruits be so sweet , what will the Harvest be ? If the earnest be so great , what will the Possession be ? When we shall be filled and satisfied , with the delights that heaven yields to all eternity . I could say as Peter once , It is good to be here , let us build Tabernacles here . But I must hasten to another Observation . Doct. That we are very subject to misplace our grief , and to mistake the Ground and Object of our sorrow . So did these Daughters of Jerusalem you see , they wept where they should not , and they wept not where they should . And therefore Christ corrects their sorrow in the Text ; Daughters of Jerusalem , weep not for me , but weep for your selves , and for your children . A great part of the sin , and corruption that hath invaded humane nature , consists in the disorder and distemper of our passions and affections ; and lies especially in two things either when we miss the right object , or transgress the just measure : when they are either ill placed , or ill proportioned : When we mistake in either of them , When we are troubled where we should not , or too much troubled where we should ; we are much to be condemned : And both of these we are very subject to . The first is pertinent to our purpose , we are extreamly apt to grieve and to be troubled where we should not . It is no wonder that we find Esau faulty here , mistaking in the object of his sorrow : He sought Repentance , and sought it carefully with tears ; as you may see , Heb. 12. 17. But what Repentance did he seek with tears ? Alas he missed his mark , he sought not his own , but his Fathers Repentance ; feign he would have his Father to Repent of his pouring out the blessing on his younger brother Jacob , and consequently to revoke it , and to call it back again : But when he saw that was not to be done , and heard his Father say , I have blessed him , and he shall be blessed , he lifted up his voice and wept , Gen. 27. 38 , Yea the Apostles and Disciples of our Saviour Christ himself mistook in this , that they misapplyed their sorrow . They were extreamly grieved and troubled that Christ was ready to depart , and to withdraw his fleshly presence from them : whereas he tells them plainly , It is expedient for you that I go away , John 16. 7. It is not only expedient for me , but it is expedient for you ; so that here was no real cause of grief and sorrow . And hence our Saviour puts a stop upon it , John 14. 1. Let not your hearts be troubled , q. d. I see that you misplace your grief , Come it must not be so ; I will not have it to be so ; let not your hearts be troubled . Poor Mary was greatly at a loss in this particular , she stood beside the sepulcher of Christ weeping , John 20. 11. Why what 's the matter ? The Body of the Lord is gone . Had she found him dead there , it seems she had been very well content : So that her grief and so row was indeed ( although she did not understand it , and intend it so ) that Christ was Risen . She should have wept over an unbelieving heart , ( that doubted of the Resurrection of her Saviour ) and not over an empty Grave , from which his Body was deliver'd ; God having loos'd the pains of Death , because it was not possible that he should he holden of it , Acts 2. 24. I might add other instances , but these may satisfie to clear the point ; That we are very subject to misplace our grief , and to mistake the ground and object of our sorrow : And there are two especial causes of it . viz. Either because our understanding is misled , or our Affections are mislaid . Reas. 1. Somtimes we are very Subject to misplace our grief , because our understanding is misled . We do not Judg aright of that , which is Indeed the only , or the greatest cause of trouble . Some apprehend their tears are fitter to be spent on their Afflictions , then their sins : They see no great hurt in sin , but they feel much in Affliction ; Affliction is a grievous thing to them ; but corruption is not so . There is a principle in Nature which makes a man averse from penal evil , but there is none at all , that maketh him averse from sinful evil : So that a man needs nothing else but Nature to make him sensible of penal evils of Afflictions , but he needs more then Nature , to make him sensible of sin : And h●●●e it is , because the greater part of men have nothing else but Nature in them , that they are so exceedingly affected with the one , and so regardless of the other . Now these Affections follow apprehensions , as they always do ; They are mistaken in their judgments , and so they misapply their passions : They look upon their sins as small matters , but they amplifie their troubles and afflictions , as he in the Poet , I am ten times , twenty times , an hundred times miserable ; And hence they weep for their Afflictions and will not be comforted ; while they have not a tear to spend upon their sins ; And this in probability was Israels case , Jer. 30. 15. They were extreamly troubled at the miseries that were upon them , but they were little troubl'd at their sins ; They cry'd because of their Afflictions ; they did not only sigh and mourn and grieve and weep , but more then so they cry'd aloud ; which shews extemity of sorrow : But we hear nothing of any sorrow sor their sins . And therefore God comes in and interrupts them , why what 's the matter with you , can you tell why you take on in this fashion ? Why criest thou for thine affliction ? thy sorrow is inourable , for the mulitude of thine Iniquity : because thy sins are increased . And so for penal evils , they mistake there too ; They think that temporal Judgments , are greater and heavier then spiritual Judgments : They take the bodily plague , to be worse then the plague of the heart : a famine of corn , then the famine of the word ; and so they grieve more for the one , then for they other ; and they had rather lose their Saviour , then their Hogs : That is the first reason then , why we misplace our grief , Because our understanding is misled . 2. The second is , Because our Affection is mislaid , I mean our love ; For love is the commander of our other passions : It is the first and great wheel of the soul , that carries all the rest about , and governs them as it pleaseth . Love is the strongest of the passions and Affections , and therefore all the rest yield to it , and are greatly sway'd by it : And by this means it comes to pass , that if we misplace our Love , we are in danger to misplace our sorrow : For we shall surely grieve for that most , which we love best , whether it be best or not . Oh what a deal of vain unnecessary sorrow , do many throw themselves into , by misapplying this Affection ! Their love is settled where it should not be , or it is stronger then it ought to be , to such a friend , to such a comfort , to such a relation , and when they find a disappointment by the removall , or the chang of that which they have set their hearts too much upon , their grief is answerable to their love . Strong affections ( especially when they miscarry in the object of them ) do cast men into strong Afflictions . Oh how was David overcome with the death of Absalom ! though yet indeed , the cutting of him off , was a great and signal mercy , to himself , and to his people . And therefore Joab even rates him for it 2 Sam. 19. 5. and following verses . Saith he , Thou hast sham'd this day the faces of all thy servants who have sav'd thy life , and the life of thy Sons , and of thy Daughters , and thy Wves : Since thou hast lov'd thine Enemies , and hated thy Friends , and hast declar'd this day , that thou regardest neither Princes nor Servants : And I perceive that if Absalom had lived , and all we had died this day , it would have pleased theewell . You see the reason of his immoderate & overflowing sorrow for him , was his inordinate Affection to him : Which was so out of measure great , that when he heard the news , his passion wrought , and he was hasting to a room to give it vent . But alas , he cannot hold till he come thither , but discharges at the stayrs as he is going up , 2 Sam. 18. 33. He wept as he went and said , O my Son Absalom , my Son , my Son Absalom , would God I had died for thee , O Absalom , my Son , my Son. You see then both that , and , why , we are so ready to misplace our grief , and to misapply our sorrow . Use. The application of the point shall be for Caution , and Direction , both together ; To watch our hearts against it , that so we lay not out our tears amiss : Be circumspect that you do not misplace your grief , and that you do not mistake the ground and object of your sorrow ; like these poor Daughters of Jerusalem , who wept where they should not , and wept not where they should . Oh what a deal of grief do some men waste away , when there is no cause at all ! How do many men take on , when they are crost in prosecution of their lusts , and hindred in their sins , which is indeed a great mercy ? Oh what floods of tears do some men pour out upon a petty slight occasion , at a trifling accident ! Beloved , tears if they be shed aright , are precious things ; God puts them up into his Bottle , as if they were of great value ; And yet some lay them out on nothing : How will they weep , and grieve , at any disappointment in their small affairs , any miscarriage in their business , any little petty loss , any unkindness from their friends , or neighbours , any affront or provocation in the least degree ; nay if they be but crossed of their wills ; though it be best indeed they should : All their sorrow is bestowed on little trifling inconsiderable things . Why , my beloved , have ye not other manner of things then these to grieve for ? what think you of your own sins , with all their bloody aggravations ? what think you of the horrible Abominations , and woful desolations of the Land ? and of all the wrath of God , that hath been lately manifested and reveal'd from Heaven against us , more wayes then I am able to express ? I might be very large in shewing you particularly and distinctly , both what you should , and what you should not grieve for ; and giving you directions from the word of God about it . But because the time spends , and I would not be prevented of that which I have principally in my eye , I shall pass over many other things that so I may apply my self to the occasion . Methinks I see the clouds gather , and return after the Rain : And out of question many of you are come hither with a sufficient stock of sorrow : your hearts are full of grief , and your souls full of trouble , and your bottles full of tears , brim full . You have drawn water , and are ready to pour it out before the Lord this day . My work shall be to guide you , and direct you ( with our Saviour in the Text ) how to bestow these tears and how to spend this sorrow , that you may not weep in vain , I say to you as Christ doth to the Daughters of Jerusalem ( with a little alteration ) weeep not for him , whom the Lord hath taken from you , but weep for your selves ; and for your children . 1. Weep not for him . I know the loss of such an Able , Faithful , Painful , Zealous Minister of Christ , as he was ; ought to be very much bewailed ; Men of such hidden worth as he had in him , and of such publick use and service in the Church , should not be raked up in their Graves , without tears , and lamentations : Joash a wicked King wept for a good Prophet , and that with very great affection , 2 Kings 13. 14. He wept over his face and said , My Father , my Father the Chariots of Israel & the Horsmen thereof . And if you mark the carriage of the Saints , when such as he ( I mean our dear and worthy Brother ) have been taken from them , it would warrant all the tears you have to spend on this occasion . In the first of Kings 13. 30. you find a Prophet , burying a Prophet , and melting over him when he Inter'd him ; He laid his Carcase in the Grave and mourned over him , and said Alas my Brother ! How solemnly did Israel lament the death of Samuel , & made their grief as remarkable & publick as their loss , 1 Sam. 25. 1. It is observed of Stephen that he was carried by devout men to his burial with great lamentatiou , Acts. 8. 2. And God forbid that such an one as we have lost , should die away , as if he were not desired ; that he should steal into his Grave , as if there were no notice taken of his Death . No my Beloved , weep , and weep on ; sit down and weep till you can weep no more ; yet still I say , weep not for him . Your loss is unaccomptable indeed , and time perhaps will shew it to be greater then as yet you see . But tell me my Beloved , is he a loser any way ? Nay , is he not an infinite gainer ? Is not this best of all for him ? Indeed to have continued in the flesh was better for you ; as the Apostle states the case , when he was straightened , Phil. 1. 24. But for him it was far better to be dissolved and to be with Christ. Now he enjoys a full deliverance from all Corruptions , all Temptations , all Afflictions : A full return of all his prayers , and breathings after God and Christ , in which he was transported , when he was drawing near his glory : A full reward of all his tiring and incessant labours . Oh blessed soul ! you know a voice from heav'n hath said , Blessed are the dead , that die in the Lord , for they rest from their labours , and their works follow them . Therefore I say weep not for him . There is one thing I must confess that makes this providence the sadder to us . You know it is the Prophet Davids Prayer , Psalm 102. 24. O my God take me not away in the midst of my daies . The Lord indeed hath taken him away in the midst of his daies , and in the midst of his Ministry . But is he gone to heaven too soon ? too soon indeed for you , but not for him . Is he got home to his Fathers house too soon ? Is he with God and Christ and Angels and glorified Saints too soon ? What , doth he wish that he were back again with you ? Hath he his everlasting Rest too soon ? His glorious recompence too soon ? Brethren , he wrought apace you know , while he had strength , and finished the work that God had given him to do , betime . So that it is no wonder though he hath his wages early , sooner then such dull heavy slugs as we are . His life was short indeed , though filled up with grace and duty , and God hath made but an exchange of an eternal one for it . He was a burning and a shining light ; burning with enflam'd affections , till the oil was spent , and shining in an exemplary conversation . But this lamp is not extinguished , but only lighted up , to flame and shine in a more glorious place . And there he shall shine forth as the Sun , for ever and ever . So that I must say still , weep not for him . 2. But you will ask me , for whom shall we weep then ? I answer , for your selves , and for your children . 1. Weep for your selves . The Lord you see hath made a woful breach upon you , as it is said of Uzzah , 1 Sam. 6. 8. And that your hearts remain unbroken , they are unsutable to this heavy dispensation . God hath remov'd his holy faithfull servant , not into a blind corner , but into a dark pit . The grave hath newly shut her mouth upon him , he is gone hence to be no more in this world : You shall behold him now no more in the Land of the living : Your eyes shall see your teacher here no more for ever : You shall now be no more enlightned with his clear instructions : No more enliven'd with his zealous exhortations : No more quickned with his fervent prayers : No more warm'd with his heavenly discourses : No more ehear'd with his sweet consolations : No more guided by his holy Example . The Lord hath made him up among his Jewels , because indeed we were not worthy of such a precious Gemme as he was : He hath in anger and displeasure pluckt away one of our Pillars , as if he meant the house should fall . And shall we be insensible of such a stroke ? Shall we have tears enough to wast upon our petty losses , & not have a tear to spend on this inestimable & irreparable one ? Brethren , you are allow'd to weep here , though not for him , yet for your selves : And that especially in two respects . 1. For the sins that you have done , for they have made this sad work . They are the true and real cause of all your losses . They are your sins that hinder good things that they come not to you ; or take them quite away when they are come . If God carry you aside into a Wilderness and strip you naked there of any mercy ; as if he meant to Iash you to the purpose ; your ways and your doings have procured you these things ; such is your wickedness . Believe it you have sinned , some way or other , against the mercy which the Lord takes from you : They are our sins against the Ordinances of the Lord , that cause the Lord to take away our Ordinances from us . They are our sins against the Ministers of Christ ( in that capacity as Ministers ) that provoke him to remove our Ministers from us , Yea many times to take away the Candlestick and Light together . You may take up the Lamentation of the Church this day ; The Crown is faln from our heads ; wo to us for we have sinned . They are our sins that Weaken , and impair and kill our Ministers , who are indeed the Churches Crown , and the glory of Christ. Sometimes we overvalue them , and then we kill them with kindness . Sometimes we undervalue them , and then we kill them with neglect , and make them do their work with grief : Sometimes we are untractable , and unthankful , and unfruitful ; and God calls away his workmen out of the Vineyard that will yield no better fruit . Nay sometimes we decline , and grow remiss , and cold , and flat , we lose our love to God and Christ , and then he takes away our Beloved comforts from us . And let me tell you , some of you have backslidden grievously , and sonsibly abated of your former zeal and holiness and strictness in the ways of God. Yea , sinned scandalously to the dishonour of Religion and the Gospel : This greived our dear Brother , who will grieve no more now ; I had it from his mouth and pen , how tenderly he took some late miscarriages , and how near they went to him : These things brought him low among you , who was low enough before ; and made him to bewail many who have manifestly sinned , and have not repented , as the Apostle speaks , 2 Cor. 12. 21. Oh how it wounded him , after so many labours and so many sufferings , for your establishment and confirmation ; to see such declinations and backslidings . He might have said with the Apostle , 1 Thess. 3. 8. Now I live if you stand fast in the Lord , If not I die ; and dead he is . Oh my dear friends , what have your sins done ? what hath your barrenness , and your unfruitfulness , and your Backsliding done ? I know you lov'd him with a very high affection , and have made it to appear in many outward declarations to your great praise . But the best way to shew your love to the true Ministers of Christ , who seek not yours , but you ; who seek not profit and applause , but Fruit ; is to bear their just reproofs and to be amended by them ; to hear and obey them in their regular directions ; to follow all their good Examples : for the Ministers of Christ are Samplers to the flock , & Samplers must be wrought after . And in a word , to bring them in the return of all their labours , in holiness and holy walking ; that they may see the travel of their souls and be satisfied . Nothing but this will satisfie them , and make them do their work with Joy. I know you lov'd him , as there was cause enough you should ; but say in truth , have you Improv'd him ? I am assur'd that many of you ( a considerable number ) have Improv'd him to the utmost of your power . That you have made the most you could , of his indefagatible and incessant pains among you . That you have gather'd up the very Fragments of the Bread of life , and pik'd up the very Crums , that nothing might be lost . That you have eyed his exemplary Conversation , and walked according to your pattern . And this I make no question is no small comfort to you in this doleful day . But have you all done this ? Are there no secret Stitches at the hearts of any of you , upon this consideration ? He spent his strength indeed among you , he wasted and consumed himself , that you might flourish . But tell me have there been answerable fruits among you , of holiness and obedience ? when he fed you , have you prosper'd ? he got a poor lean wither'd Body , that you might have fat Souls . And are you all fat and well likeing ? Oh what lean souls have some of you , who have attended on his Ministry , even to his dying day ? How hath your rich and fat pasture been cast away upon you ? So that our Brother might have said ( in reference to many ) as the Prophet did , I have spent my strength in vain . However he is glorious with his God. But I am very much afraid that many of you , will find this holy Witness who is now ascended , Witnessing against you , when the day of trial comes . Dear friends : Be not offended if I tell you , that your sins have had a stroke in the sickness , and the weakness , and the death of your deservedly beloved Minister . They were our sins that killed Christ ; he was bruised for our iniquities , and broken for our sins : He bare our sins in his Body on the Tree . And so they are our sins , that kill the Ministers of Christ. You have often seen your Saviour slain before you , by and for your sins . Now you have seen a holy Minister of his , slain by the same hands . And yet your sins have still to do more such work , and the Lord knows where it will end . There is no Execution done upon them , who have done such dreadfull Execution in our view . Oh let your hearts break , and your tears run down , till your lusts be broken , mortified and destroyed ; or else they will break you , and destroy you . If you have any love to Christ , to the Ministers of Christ , or to your selves , you may see cause enough to weep , though not for our deceased Brother ; yet for your selves , and for your sins . That 's the first thing then , weep for the sins that you have done . 2. For the Judgments that now you may be like to suffer . To this our Saviour referth in the Text , Weep for your selves and for your children ; That is , for the extremity of wrath and deletery vengeance , that is about to come on you and them . Even so say I to you my Brethren , with the Apostle James 5. 1. Go to now , weep and howl , for your miseris that shall come upon you . Oh let not that complaint of the Prophet Isaiah 57. 1. be renewed against you , The Righteous perisheth and no man layeth it to heart , and merciful men are taken away , none considering that the Righteous is taken away from the evil to come . Our dear Brother now deceased was a Righteous man , yea a Preacher of Righteousness . The Lord you see hath taken him away ; oh what evil is to come ! When such as he are hous'd , what dreadful stormes may there be like to fall ? Brethren , the holy Ministers of God , are the peoples life-guard , The Chariots of Israel and the Horsmen thereof , 2 Kings 13. 14. They are anointed Cherubs that Cover . They are a Shelter and a Covering from the storm and from the rain . Sometimes they are called Shepherds ; and the business of a Shepherd is to keep and save the flock . Sometimes they are called Angels ; and Angels are the Guardians of the Lords people : They Guard , and Cover , and Protect a people . Now this they do while they instruct them so to walk , that wrath may not come upon them while they Intercede with God , and stand up in the breach , to keep out the indignation that is flowing in upon it . A praying Minister ( and such a one have you lost ) one that bare you on his heart continually before the Lord , ( as Aaron did the names of Israel on his Breast-plate ) I say a praying Minister , is a protection to the people . It s true , the fervent prayers of the meanest Saint are an Incredible defence to any place , to save it from the strokes of God. And therefore even they are stiled Intercessors , Isaiah 59. 16 : Because they mediate with God when he is Angry , and by their zealous Supplications hold his hands . But yet however , though it be a certaine truth that God hath much respect to the Petitions of his weakest Servants , yea though perhaps some private Christians may Excel a holy Minister in prayer ; yet God hath more regard to the Intreaties of his faithful Ministers , who have a special charge , and Commission to be his Remembrancers for the good of that people , which he committeth to their charge ; and their Petitions are of more availe and power with God both to procùre his Blessings , and avert his Judgments . Moses and Aaron among his Priests , and Samuel among them that call on his name ; They called upon the Lord , and he answered them , Psalm 99. 6. Why doubtless , so he heard the prayers of his other Saints . But these his holy Priests and Prophets had the Ear of God ( as special favorites have their Princes Ears ) and could be heard and Answer'd , when others were denied Access and Audience . And this is not obscurely Intimated in that protestation of the Lord to Israel , concerning their approaching Desolation , Ezek. 14. 14. Though these three men , Noah , Daniel , and Job were in it , they should deliver but their own souls . By which , he insinuates , that when the absolute decree is once gone forth , it can by no means be revok'd , so he suggests withall , that if it had been feasible , these holy Prophets would have done it ( q. d. ) were those three men in Israel , they would put me to it hard , and try me shrewdly to forbear the Land , I should be hardly able to deny them . He said he would destroy them , had not his chosen Moses stood before him in the breach , to turn away his warth , Psalm 106. 23. Oh how did Moses stand against him , and bind the hands of the Almighty , when he was about to strike . So that the Lord intreats and flatters with him to let him alone , Exodus 32. 10. While such as Moses are Intercessors for a people , God forbears , he holds his hands , and restrains his indignation ; as he that means to strike , observes what strength there will be likely to oppose him : And when he looks and sees , that there is no Intercessor , then he goes on with his design , Isaiah , 59 16. Then his Arm brings salvation to him , and he puts on the Garments of vengeance . Brethren you are in greater danger then you are aware , by the removal of your praying Minister : For you have lost one Intercessor , if any breach should happen between God and you . Yea you have lost your Covering , if a storm of wrath should fall . So that it may be said of you , as it was once of Israel when Moses was away , that you are naked ; And what , are you in Laodicea's case indeed ? do you not know that you are naked ? Are you naked and are you not afraid ? Are you naked and not ashamed ? This would become a state of Innocence indeed ; in which it was observed of Adam and his Wife , that they were both naked , and were not ashamed , Genesis 2. 5. But will it suit with such a state of sin and danger , as the best of you are in ? do you not find your selves uncovered ? Have you no sense and feeling of it ? especially at such a time as this , when the Judgments of the Lord are abroad upon the Earth , upon the Land , upon this very place in which you live , more waies then I am able to express . Alas , alas , you are uncovered , whether you know it : yea or no. And it is perhaps some mercy , that you are not quite uncovered . Here spend your tears , and you shall not misplace your sorrow . That is the first branch of Direction ; Weep for your selves : For the sins that you have done , and for the Judgments that you may 2. There is a second yet behind , and I have done . Weep for your children . Weep not for me , saith Christ , but weep for your selves , and for your children . And why for them ? Because their children were to bear a share , and suffer with them in the wrath that was about to come upon them , as you may see Luke 19. 43. For the daies shall come upon thee ( saith our Saviour ) that thine enemies shall cast a Trench about thee , and compass thee round , and keep thee in on every side , and shall lay thee even with the ground , and thy children within thee . Brethren if you have any tears lest , drop a few upon your Children : you are not able to foresee what miseries your little ones may be reserved for : and verily their danger is increased as well as yours , by this stroke , For you have lost a Catechiser , as well as a Preacher ; you know what care and pains he took , and what a gift and faculty he had in instilling holy knowledge into your children , and your little ones , while he had liberty in Publick , and strength with opportunity in Private . He took a very great delight to tamper with them , and to tole them on to the holy waies of God , by all the means that he was able to devise . It was his very last design ( as he was alwaies full of holy projects ) to take some Course , that children might be more generally Principled in the grounds and Fundamentals of Religion then they are . And I am very well assured , that many of your children , have such Liquor poured into them by his means , that they will relish of it as long as they have a day to live , and it may be bless the Lord and him for it , to all Eternity . And therefore you have cause enough to weep that you have lost a Minister that was fit and apt to teach , not your selves only , but your children too , and make them know the way of the Lord. Not to feed the Sheep only , but to lead the Lambs too , and to bear them in his Bosome , as the expression is , Isaiah 40. 11. I have done with the Directions , Weep for your selves , and for your children . And now for the close of all , I say again Weep not for him , his sorrow certainly , is turned into Joy , and therefore so let yours be also . He hath receiv'd that blessed Sentence , Well done good and faithful Servant , enter into thy Masters Joy. And let me tell you ( I speak it upon good assurance ) he went Triumphantly to Glory : an Entrance was ministred to him abundantly into the Heavenly Kingdom . As he drew nearer Heaven ( till his Disease prevailed against his Reason ) he grew still more Heavenly . When Grace and Glory were about to Joyn , Grace in him was most Glorious . Oh with what Extasies , and Ravishments of spirit did he fly away into the Bosome of his Saviour ! I have but one word to add , and it is that of the Apostle Hebrews 13. Remember him that had sometimes the Rule over you , who hath spoken to you the word of the Lord , whose faith follow , considering the end of his conversation . And that was a blessed end indeed . Remember him , to follow him in all that was exemplary in him , whether concerning Faith , or Life , that walking in the holy way that he did , you may at last come to the happy end and place where he is . FINIS . 
A51833	----	Advice to mourners under the loss of dear relations in a funeral sermon long since preach'd / by the late Reverand Dr. Thomas Manton ... And now occasionally published on the much lamented death of Mrs. Ann Terry, who died the 9th of November, 1693. With a short account of some passages of her life, and papers left under her own hand. Manton, Thomas, 1620-1677. 1694 Approx. 158 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A51833 Wing M517 ESTC R32908 12778762 ocm 12778762 93798 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51833) Transcribed from: (Early English Books Online ; image set 93798) Images scanned from microfilm: (Early English books, 1641-1700 ; 1036:17) Advice to mourners under the loss of dear relations in a funeral sermon long since preach'd / by the late Reverand Dr. Thomas Manton ... And now occasionally published on the much lamented death of Mrs. Ann Terry, who died the 9th of November, 1693. With a short account of some passages of her life, and papers left under her own hand. Manton, Thomas, 1620-1677. xxviii, 100 p. Printed by J.D. for Jonathon Robinson ... , London : 1694. Imperfect: pages faded with loss of print. Preface signed by Matthew Silvester. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Funeral sermons. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Rina Kor Sampled and proofread 2003-05 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion ADVICE TO MOURNERS Under the Loss of Dear RELATIONS . In a FUNERAL-SERMON , long since preach'd by the late Reverend Dr. Thomas Manton , D. D. And now occasionally published on the much lamented Death of Mrs. Ann Terry , who died the 9th of November , 1693. With a short Account of some Passages of her Life , and Papers left under her own Hand . LONDON , Printed by I. D. for Ionathan Robinson , at the Golden Lion in St. Paul's Church-yard . 1694. THE PREFACE . READER ; THAT which occasioned this Discourse and Preface , is a late Stroke of Providence , in translating a Daughter of Abraham from hence to Abraham's Bosom , where she now rests in the delightful Expectations of her full Resurrection unto Life Eternal . She was a Person whom I well knew , and greatly valued , and that I did discern by free and frequent Conversation with her , Treasures of Knowledg and Grace richly abiding in her ; and with great Iudgment and Savour pertinently brought forth by her , in order to her fuller Satisfaction and Edification in what concern'd her Soul , as to its Duty whilst embodied , and its full Bliss when it was to be removed hence . She ever was concern'd to know her Duty , and the true Matter , Grounds and Usefulness of her Christian Hope , in order to the effectual influencing of her concerned Spirit in her determined Services and Station . She ever was solicitous to know her VVork , and to discharge her Trust as a Christian , and answerably to her Relations and Family , wherein she behaved her self not as without Law to God , but as under Law to Christ ; and so deported her self with true and commendable Exemplariness as a VVife , a Mother , and a Mistress , and as one full of Thoughts and Care therein to abide with God , and to approve her self to him in his own solemn Day of Iudgment . She was a Person of great Exercises through the tedious Urgencies of her long and many bodily Infirmities , which she bore with Patience , and providently improved unto the great Advantage of her better Part. She would not suffer Sense to sit in Iudgment upon Providence , but fetch'd her Measures of God's dealing with her from that Faith , and from those Thoughts which took their Directory from God's own Sacred Oracles . She concealed her Resentments of her Troubles ( so far as I could see ) from all save only such as she judged able judiciously to minister to her Satisfaction . Her Objections were not trivial , but such as did require considerable Resolutions of , which she was very apprehensive , observant , and ( I think ) tenacious of . Her Troubles hindered not her Converse with God in Solitudes , nor the fit Indearments and Improvements of both relative and friendly Converse . She is now gone to the Felicity and Imployments for which she was , through Grace and holy Industry , considerably prepared . And what her Spirit breath'd for and after , may be discerned in part by these few Instances of her Closet-work , which her sorrowful Husband hath thought fit to communicate to the World. 'T is such a Wife as he has lost , as that the Sense and unavoidable Remembrances of that Loss may well urge sorrowful Nature to its Tears and Groans . And of these , considerable Measures are needful and allowable , but Provocations to excessive Grief , through such a Stroak , render it needful that Christian Bounds and Limits to such Sorrows be seasonably proposed and well considered . And therefore this Funeral Text is fitly offered to the Mourners Thoughts by the Apostle that recorded it , and by the Reverend Author who has fitly insisted upon that Clause . The serious Perusal whereof , and of these few Memoirs of the Deceased , so devoutly contemplative for her own Good , and for the Benefit of others , is really judged worthy of due Consideration , both by the Publisher , and by thy true Friend , in and for the great Disposer of Times and Lives , whilst , I am thine , in all Christian Services , Matthew Silvester . It being thought necessary to make some particular ( though short ) mention of the Party , on the account of whose Death this Sermon and Papers are published ; it naturally follows from a Principle of Gratitude , Honour and Iustice that 's due to the dear and precious Memory of Mr. Terry's first VVife , to take notice also of some of those indearing Qualifications that were very conspicuous in her . The less indeed will be said of either , because what is related of the one is so applicable in all respects to the other . IT is no small part of the Honour that 's due to her Memory that she was a Daughter of that excellent Divine Dr. Thomas Manton , and bestowed in Marriage to Mr. Terry , by his peculiar Choice , out of that most kind and cordial Respect that he had for him . She was , as to her Person , very lovely , of most curious and excellent Parts , of a ready and quick Wit , and good Understanding , and such a transcendent Sweetness of Temper , joined with true Religiousness , that she was highly valued and esteemed by all that knew her . In all relations she answered her pious Education , as a Child , a Mother , and Wife , never any went beyond her . It hath been often said , that she was made up of Love , which Character she fully answered : She had Love sufficient for ten good Wives ; it 's impossible for any in that Relation , to express more than she did to her dear Husband , ( who was , as to her , the Life of all her other Comforts ) and this express'd not with childish Fondness , but with Prudence and Discretion . To the Day of her Death she would say , that her Love was still increasing , and she found that every Day she lov'd him more and more . She carried her self with all imaginable Duty and Respects to her Relations , to whom she was very dear . Great was her Prudence and Conduct in the Management of her Houshold-Affairs . She had the Bowels of a tender Mother to the Souls as well as the Bodies of her dear Children , and did endeavour , by Counsel and Instruction , to instil in them the Principles of true Godliness . She had that true Piety towards God , and Publickness of Spirit to do Good , that she was beloved of all that knew her ; she was of that free and generous Temper , that she thought no Pains too much to serve her Friends to the utmost of her Power , as many can witness in the late publick Troubles . She had a most indeared Respect to all the Ordinances of the Gospel , which she frequently attended on , and that many times when she was more sit to be confin'd to her Chamber . She had many Mercies to bless God for , for many Years together , but not without her sore Troubles ( which did not apear to every one ) both outward and inward ; but under them all there was no Abatement or Decay in respect of her Duty , either to God or Man. The Death of several of her Children was the Beginning of her Sorrows ; and afterwards that of her dear Father , whom she loved with a most passionate Love : This bore hard on her tender Spirit , and brought her into a great Melancholy : Her Troubles continued more or less ( though with some Abatement ) to her dying Day , by which her Life was many times a very Burden to her . Her Doubts , as to her Eternal State , were sometimes very grievous ; but yet through the Goodness of God she still kept up this Resolution , to venture her Soul in the Hands of her Redeemer . Having one time ask'd very earnestly , Will not Christ receive me if I come to him ? receiving some encouragement in this Matter , she replied with Chearfulness , Then will I come to him . She took great Delight in reading her Father's Sermons , especially those of the Life of Faith under our Affliction : and very comfortable was the insuing Passage of one of them to her under her Doubts and Fears , viz. The Question being propounded by poor doubting Souls thus , How shall we know whether God be our God ? Answ. Why , do you love him as your chiefest Good ? Do you seek his Glory as your utmost End ? Do you obey him as your highest Lord and Law-giver ? and do you depend on him as your Paymaster and Benefactor ? But if all this will not help you to judg your Hearts , there are but two things will give you Comfort , and those are your Choice and your Resignation : Do you chuse God for your Portion ? Though you cannot say God has chosen you , and that he is yours , yet you will chuse him : Do you by an Holy importunate Faith thus fasten your selves upon God , and say , Lord , if thou wilt not honour me , love me , bless me as thine , for I am resolved to be thine ; and if I perish , one must perish that desires to be thine . And this she would often repeat . The Night before she died , her Husband earnestly and humbly besought the Lord , that he would graciously be pleased to give her some comfortable Manifestations of his Love to her poor Soul , ( O let it never be forgotten , the gracious Condescension of God to his unworthy Creature . ) The next Morning her faithful and loving Servant ( who attended her in all her Ilness ) brought him Word that now the Case was altered with her Mistress ; she was now reconciled to the Thoughts of Death , and was refreshed with the Sense of God's Love , and desired to have no more Cordials given her , she had better Comforts to refresh her Soul. This was on the Lord's Day in the Morning . She spake not much after , but lay in a quiet composed Frame of Spirit , softly groaning under the Pains of Death , that made his nearer Approach to her every Hour : but even then when she heard her Husband speak to her , she would answer with a very pleasing and chearful Voice . A dear Friend lay on the Bed by her a very little space of time before she expired , and heard her utter distinctly , though softly , full of Comfort . Soon after she ended her Life with the Sabbath , and went to Rest on the 16th of March , 1689. THE Person that succeeded her in this Relation , was also the Daughter of that Reverend and worthy Divine Mr. Thomas Burroughs , Minister at Cotsbrook in Northampton-shire , till the Year 1662 , when he , with some hundreds more , were turn'd out for Non-conformity . After a convenient and decent Space of time ( of her continuing a Widow ) she chang'd her Condition into a married State , though much against her own Inclination and Temper , but purely out of her Respect and Kindness to Mr. Terry , whom she knew intirely lov'd her . But when once the Nuptial Knot was tied , her Carriage , as a Wife , was with all imaginable Respect accompanied with most indearing Tenderness , often expressing how much her Love was increased to her Husband , much more than she thought it could have been , though before as a Friend she equally preferr'd him to all others of that Rank . Her Domestick Affairs she managed with great Prudence ; and in that Station she gain'd Love and Respect from all . She had a most tender and compassionate Regard for the Souls of her dear Children . She took great Care to instruct them in the Principles of Religion , and incouraging them to read and learn the Holy Scriptures . This her Care also did extend to her Servants , whom she would on all occasions be ready , either by her Advice , or by reading some good Book to them her self , when their Business would permit , and endeavour to beget in them a true Sense of their Sin and Misery , and the Worth of their precious Souls . God , who is the God of Nature as well as of Grace , was pleased to endow her with a great Proportion both of Natural and Spiritual Excellencies . She was a very beautiful and lovely Person in her younger Years , few exceeding her , and of most excellent Parts , and of great Understanding , yet of a very humble Spirit , and very mean in her own Eyes , though deservedly valued by those that knew her : Such was the Sweetness of her Temper , accompanied with true Godliness , that she was an Ornament to her Profession . To speak of her as a Christian , would exceed the Limits of these Papers : God had greatly adorn'd and beautified her Soul with the Graces of his Holy Spirit ; and agreable thereunto she lived in some Holy Proportion answerable to the Vows of her Consecration , and to the Godly Education she received from her pious Relations : She intirely devoted her self to God , to be wholly his , and at his Disposal . She had a singular Value for the Holy Scriptures , which she constantly made conscience of reading , and would sometimes write them out with profitable Remarks on them , for her own spiritual Use. Other good Books also had their due Esteem and Use ; but she would often say , none ( of that kind ) yielded her more Comfort and Satisfaction than Dr. Manton's . It was very usual in her own Bible and Books , to give some little Mark at those Passages that were of particular Concern to her self , under the Variety of the Dispensation that she passed through . She had a most high Esteem for the Publick Worship and Service of God , which she never , or rarely , omitted to frequent , unless hindred by some unavoidable Occasion . The Sabbath was a Day of Delight to her ; she made conscience as of seeing Religious Duties performed in the Family , so also of redeeming Time for her private Converse with God : and this was resolved and subscribed to under her own Hand , many Years ago , that she would spend some Time in Prayer and Meditation ; and herein followed the Method she received from the Directions of Worthy Mr. Daniel Burgess , to help her in that Work , viz. to go over the Creed , the Lord's Prayer , and Commandments ; all which she did perform , with many other Portions of Scripture , as appears from the many Papers left under her own Hand . She was much pleased with what she heard a worthy Divine relate ( in pressing his Hearers to Private Prayer ) of a Holy Man that would never omit this Duty , but when like to be hindred by any Company , would make this honest Excuse , I must take my leave of you for a while ; there 's a Friend above stays to speak with me , meaning God , that has commanded this Duty . And indeed private Prayer , conscientiously and constantly performed , is a notable Sign of a gracious Heart , for I think an Hypocrite can rarely be constant and uniform in this Duty ; for that of Iob may be very applicable to this , Will he delight himself in the Almighty ? will he always call upon God ? I neither do nor dare I censure all those that make such a Bustle about their Ten and Three a Clock Devotions ; I hope and believe that many serious and godly Christians may in all Sincerity perform them ; but I think , as they are now ordered , they come not so near that Command of our Saviour , When thou prayest , enter into thy Closet . Besides , there 's too much Ground to fear they shut out both Private and Family-Prayer too in many Places : and it 's too too common a Practice in this City , to go from the Temple to the Play-house , from the House of God to the House of Belial . It 's very observable that such as are most zealous this way , accompanied with the Neglect of Family and Private Prayer , are generally very loose and irregular in their Conversation . As to her Deportment under Afflictions , which she was exercised withal , both spiritual and temporal , ( for God chastens every Son whom he receives ) it was accompanied with great Humility and Self-judging , often expressing her Unworthiness of the least of the Mercies that God vouchsafed to her . She was far from a querulous or murmuring Temper , endeavouring after a humble submissive Frame of Spirit : and under these Afflictions that sometimes did greatly depress her sweet and tender Spirit , she would frequently express how much Comfort and Reviving she received from God's Holy Word , and not only under her Troubles , but also when freed from them , in the most quiet and sedate Frame of Spirit . She would bless God that this Life would not last always . She had frequent Illness , and was once thought by her Friends past Recovery , but when restored again ( though thankful to God for his Favour to her ) she did seem to bewail her Infelicity : I thought , said she , that I was going off the Stage of this evil World , to the Place where I should sin and sorrow no more ; but I now see I must again be toss'd on the Waves and Billows thereof . When it was told her , that according to the Course of Nature she might yet live thirty or forty Years ; this was so far from pleasing her , that Nature that usually abhors the Thought of Death , did as it were shrink and recoil within her , to think of being so long kept out of Heaven . Under her last Ilness , ( being with Child ) in which there were some more than ordinary Symptoms of her Danger , at which she was not at all dismayed , but said , As to Application of Means , I am willing to submit to any thing for the Satisfaction of my Friends ; but as for my self , I am content without any . This cutting Expression she utter'd to her dear Husband with great Chearfulness . She was so far from desiring to live , that she much rather desired to be dissolved , and to be with Christ. The Night before she died she had spent some time in secret , and read one of Dr. Manton's Sermons ; but such was her humble and self-condemning Temper , that she to her very last bewail'd her not Improvement of her last Days Mercies , as she thought she ought . Her Death was very surprizing to her Friends , though not to her self . She always believed her approaching Change was near , though her Friends had some Hopes of her Recovery , till by a sudden and surprizing Stroke they found her Desire accomplished , and her Words true , to their astonishing Grief and Trouble . She died the 9th of November , 1693. in the 38th Year of her Age. No more shall be here mentioned of her , but refer you to the Perusal of some few ( amongst many ) of her Manuscripts , in which you will perceive a Vein of Vertue and Piety running through all the Course of her Conversation ; an humble Avouchment of God to be her Portion ; and a thankful recounting of God's Mercy to her , from her very Infancy ; her tender Regard to the Souls of her dear Children ; her humble and submissive Temper under her Afflictions ; her earnest Perswasion to others and her self , to work the Work that God has given them to do ; with a Sense of the Sins and Judgments deserved and expected on the Nation ; her awful Sense of the Day of Death and Judgment , with the happy State of glorified Souls ; with her Fear and Hopes in relation to these . A Pindarique Ode , to the ever glorious Memory of my honoured Aunt , Mrs. Ann Terry , who put on her Immortal Robes , and Incorruptible Crown , March the 16th , 1689. in the 36th Year of her Age. Stat sua cuique dies : Breve , & irreparabile tempus Omnibus est Vitae ; sed , famam extendere factis , Hoc Virtutis opus . — — — — Virgil. Stanza I. MY melancholy Muse , so ost imploy'd On the ungrateful Themes of Death , Hop'd now a Vacancy to have injoy'd , And for a while t' suspend her mournful Breath . But , lo ! a recent Scene of Grief appears , Ponderous , overwhelming Grief , Without Allay , without Relief , Too great to be express'd by any Poets Tears . For who amongst the Sons of Harmony Can give due Praises unto thee ? Or can sufficiently deplore The Loss of such in vulgar Excellence , As took its Flight , in thee , from hence , And will ( perhaps ) bless the unworthy World no more . II. Ah! how unequally does Heaven bestow Its Favours on poor Mortals here below ? Sometimes it suffers us to be O'recharg'd with surfeiting Felicity . Grown big with Ioy , we think our selves secure Of the much-wish'd-for Blessing ; but alas ! We little know how soon from us 't will pass : A sudden Metamorphosis Deprives us of our charming Bliss ; Bliss too Soul-ravishing long to endure : Else had we not been summoned now by Fate ( With overflowing Eyes ) To sing thy much too early Obsequies , And Godlike Vertues to commemorate . III. From the Illustrious Manton sprung , ( Too great a Theme for my mean Song ) And fit alone for his , who David's glorious Actions so di - In whom the Graces all conspir'd ( vinely sung : To render him belov'd , admir'd ; Who firmly has enroll'd his Name In the most durable Records of Fame ; Who with such wondrous Art conjoins Solidity and Sweetness in his Lines . Great by thy Birth , yet greater by thy Merit ; Thou didst more of his Worth than Wealth inherit . Such was thy generous St●●k ! Nor didst thou any Lustre thence derive , Thou didst not back again ( wich greater Int●rest ) give . IV. Thy Spring with Beauties did abound , With them thy riper Years were crown'd : Thou all Perfections hadst , and more Than any of thy Sex before . The Composition of thy Heavenly Mind , In which Iudgment , Fancy , and Wit , Did every one enthroned sit , Was fra●'d to Vertue , and from Vice refin'd . A kinder Wife no Husband e're cou'd boast ; A more indulgent Mother never Children lost . Tender thou wast , to an Hyperbole , To all thou knew'st in Misery : So very ready to relieve , They scarce could ask faster than thou didst give . Friendship in others but a Name , A mere Pretence , an empty Sound , In thee Reality became ; In thee ( and scarce in any else ) was sound . Many of Wisdom's Daughters have done well ; But thou ( Great Heroine ! ) didst all excel . V. By sharp and long continu'd Pains To thee this World embitter'd was : That Chear with which God entertains Those whom he has appointed to a better Place . Thither ( at length ) thou' rt gone ; allow'd to be One of that Heav'nly Royal Society . Eight lovely Babes before thou sentst from hence , To take Possession for thee , of thy Bless'd Inheritance . There dost thou shine in Robes of uncreated Light , Whose dazling Lustre than the Sun 's more bright . There dost thou with a tuneful Voice , And more melodious Heart , rejoice : For ever love , for ever sing The Praises of thy glorious King. Yet give us leave , though we congratulate Thy never-fading Happiness , And Scenes of unpoluted Bliss , Our own Loss to regret . Thou wast so well belov'd , Death's fatal Dart Wounded ten thousand others when it pierc'd thy Heart . VI. Heaven knew thy Worth , and call'd thee hence , lest we ( Too ready to commit Idolatry ) At thy Vertues amaz'd should prostrate fall , Court the Idea , and contemn the great Original . Let those aspiring Ones erect a Tomb , And with a fruitless Cost adorn Some stately , though decaying , Urn ; Who only great by being buried would become . Thy Fame , by pure Desert , is rais'd so high , That ' spight of Time and Fate it shall not die ; But ( as it well deserves ) live to Eternity . Sic raptim cecinit . HEN. CUTTS . Her EPITAPH . HERE lies ( or rather lives ) a Saint , whose Worth No Heraldry's able to blazon forth : Perfectly fair , as to her outward Form , But greater Beauties did her Soul adorn : Good to a Miracle ; in Temper even , Always submissive to the Will of Heaven . By her own Deeds she most her self commends : The best of Wives , of Mothers , and of Friends . Precious in ours , but in her Maker's Eyes A Pearl of most inestimable Price : Much too Angelick long on Earth to stay , To Heaven ( her blessed Home ) she 's flow'n away , There 's her immortal Part ; her frailer Dust Shall have the Resurrection of the Just. To sum up all her Vertues , this is she That was what others should , but cannot be . HENRY CUTTS . On the greatly lamented Death of Mrs. Ann Terry , my most dear Aunt , who departed this mortal Life on the 9th of November , 1693. in the thirty eighth Year of her Age. A Pindarique Ode . O faciles dare summa Deos ! eademque tueri Difficiles . — — — — — Lucan . Stanza I. IN vain do Mortals court Eternity ; In vain do they attempt to baffle Fate , And hope by Actions worthy Praise Themselves to Immortality to raise : No : they are all to Death predestinate . For both the Vertuous and the Vitious must Fall , alike , undistingaish'd in the Dust : Else thou , bright Mirror of thy Sex , Had been preser●'d ali●e To endless Ages ; but thy glorious Fame Thy fading Ahes shall survive , And with Arabian Sweets persume thy fragrat Name . II. O that my ( long since bed-rid ) Muse Cou'd somewhat worthy thee produce ! But how ( alas ! ) can she , enfeebled , sing The Praises of an earthly Cherabim ? How can she he prepar'd for such a losty Theme ? Or such rapturous Strains bring forth As may be adaequate to thy immensurable Worth ? He that unto thiue Altar comes , Must bring no less than Hecatombs . Thy Vertues do require a nobler Pen : Vertues above the reach of mortal Verse , And all that the sublimest Flights of Fancy can rehearse . But yet , ( methinks ) though not inspir'd , I may be suffer'd to attend Unto her melancholy Urn , So dear an Aunt , so much esteem'd a Friend . Thy Bed of Rest with briny Tears I 'le strow , And on thy gloomy Hearse my Wreath of Cypress throw . III. Thy outward Beauty was so exquisite It claim'd , at once , both Wonder and Delight . Hadst thou but lived in Apelles time , ( And thy corporeal Graces in their prime ) He had not pick'd up Features , here and there , To limn a Goddess , all in thee collective were . Nature thy Form thus elegant ●●●●iv'd , As if that ( yet more ) radiant Gem thy Mind Disdain'd , in a less glorious Case , to be confin'd . But O! who can express Th' Immensity of thy ubounded Tenderness ? A Temper so for Obligations frram'd , Requests were ever granted , soon as nam'd . A general Philanthropy thou hadst , And so th' whole Universe thy Debtor mad't . For thy surprining Goodness did extend Beyond the narrow Limits of a Relative or Friend . Thus we in thee a Female * Titus find , Born to be the Delight of all Mankind . IV. But still those had the best Pretence To thy distributive Benevolence , As were afflicted , tatter'd , poor , Who up and down the World , by want , were thrown ; And unjust Fortune's Langhing-stock become : Rarely did they go unrelieved from thy Door . Nor didst thou hereby aim at Praise , ( The wise Man's Scorn , though Pride of Fools ) Or strive vain-gloriously to gain Applause . Thou wast too gen'rous , such mean Ends to have , Thy left Hand seldom knew what 't was thy right Hand gave . Vertue , that 's so transcendent , wants a Name , Exceeding Wonder , and surpassing Fame . Such was thy exemplary Piety , So imaffected , and so void of Art , As made appear , Sincerity Had Livery and Seisin of thy Heart . What , didst thou not attempt to be A Denizon of Immortality ? Whilst here on Earth , in thee we might have seen A Citizen of New Jerusalem . Thou couldst not with inglorious Sloth dispense , But stormedst Heaven with a Holy Violence : Inflamed with Seraphick Fire , Thither thou didst , from whence thou cam'st , aspire . Thither thou didst both Aims and Actions bend , And to that blessed Port did all thy Steerage tend . V. Knowledg , the richest Boon that can be given , To Earth's Possessor , by indulgent Heaven ; Which others ( often ) labour for in vain , And reap no Fruit to recompense their Pain , Thou hadst , without a stint ; Dispensed with such Liberality , That t was not difficult to find A whole * Encyclopaedia in thy Mind . It came so swift , we ( almost ) did believe 'T was not acquir'd by Study , but intuitive . Yet so transcendently immense was thy , Not to be parallell●d , Humility ; As is that vast illustrious Magazine of Worth That with so great a Splendor did shine sorth , And unto all that knew thee was reveal'd , Were only from thy modest self conceal'd . Thus , o're his radiant Face , a Vail the God-like Moses drew , And shrowded Glories much too bright for mortal Eyes to ( view . VI. Yet so divinely great a Life Found not uninterrupted Ease : Thy Conduct in full Lustre did appear , When thou , by Fate , wast summoned to steet Thy fluctuating Bark in most tempestuous Seas . Heaven saw it fit to exercise Thy passive Vertues , that Afflictions should Imbitter a vain World to thee , ( A World made up of Vanity ) And from its Ore refine such precious Gold. This Blessing only didst thou want ; before Thou wast a Saint , but now almost a Consessor . At length ( too good for Earth ) thou' rt called hence , A Member of the Church Triumphant to commence . But why , ( invidious Death ) O why so soon ? Why must her Night come , e're sh 'as ended Noon ? Well may those Wretches fear to die , Whose ill-spent Life No Prospect , but Eternal Wee does give . Thou calmly didst surrender up thy Breath , Unterrify'd at the Approach of Death . Nor did emasculating Grons betray Thee , emulous of any farther stay , Or loth the gastly Summons to obey . Thy Life was wondrous , but its Exit is A Glorious * Apotheosis . Thus though with Splendor Phoebus gilds The Morning of his Race , Yet are his brightest Beams reserv'd The setting Sun to grace . Feb. 19. 1693 / 4. Sic moerens deflevit , HEN. CUTTS . The CONTENTS of the Papers . Paper I. AN humble Avouchment of God to be her Portion , pag. 34. Paper II. An earnest Expostulation with her self in reference to the great Concern of her Pretious and Immortal Soul , p. 37. Paper III. Her most serious Thoughts on this Passage , You will not come unto me that you may have Life , p. 44. Paper IV. Her grave and godly Advice to her Children , p. 47. Paper V. Her humble and chearful Deportment under Afflictions , p. 53. Paper VI. A thankful recounting of many particular Mercies vouchsafed to her , p. 55. Paper VII . The Scriptures of great Use and Comfort , p. 63. Paper VIII . Serious Reflections on the late Earthquake , p. 67. Paper IX , & X. An awful Sense of Death and her own approaching Dissolution , p. 71 , & 76. Paper XI . A delightful Contemplation of the Blessedness of the Saints in Heaven , p. 82. Paper XII . Texts of Scripture that yielded great Comfort and Support under her desponding Thoughts , p. 90. Paper XIII . An earnest Desire to be fitted for and brought unto Heaven , p. 99. A Funeral Sermon . 1 COR. 7. 30. And they that weep as though they wept not . I Shall insist upon that Clause at this time . In it I shall observe , 1. A Concession . He grants them some kind of Sorrow and Grief . 2. A Correction . He moderateth it . 1. He grants them some kind of Sorrow , in that he puts Weeping for Adversity ; the Affection for the Condition ; the Effects for the Cause ; as allowing them an holy Sensibleness of their Misery , they that weep . Then he correcteth and moderateth this Sorrow , as if they wept not , because he will not trust such a dangerous Weapon in their own Hands , and leave the Corinthians to the Vileness and Waywardness of their own Affections ; though I allow you to weep , yet 't is as if you wept not . The Points are two . I. That God alloweth , yea requireth of his People some Sorrow and Sensibleness of their Condition . II. That the Heart must be so managed under this Sorrow , that we may be said not to weep , rather than to weep , at the same time ; it must be with such Moderation . Or thus ; Christians should so sorrow under the Sense of their Condition , as if they did not sorrow . I shall speak briefly of both these . Doct. I. God requireth and alloweth some Sorrow : They that weep . I shall , 1st . shew you that God doth so . 2dly . Shew you what this Sorrow is . 1. To prove that so it is , I will not stand to instance Places of Scripture in a Point so familiar . The Reasons are ; 1st . This is the End why we have Affections , that they may be exercised in their Season . God hath planted in every Man Affections sutable to every Condition in which he placeth him . It is said , the Stars in their Order fought against Sisera ; so Affections . We have Joy for Prosperity , Sorrow for Adversity . What did God mean , to give us such contrary Affections , if not that they should be acted in their Order and Time ? that these Affections should , like the Spokes , turn with the Wheel of Providence ? And therefore God complaineth much , as if he were frustrated of his End , when we do not answer Providence by an Exercise of those Affections that are sutable to it ; as Ier. 5. 3. I have smitten them , and they have not grieved . God wondereth they should be so unnatural , as not to grieve when stricken by him . So for Mercy ; Hos. 11. 3. I taught Ephraim to go , taking them by their Arms ; but they knew not that I healed them : that is , they were not sensible of it , did not take notice , and were not sutably affected with the Love of God : They are ranked among the rest of Men that are under their natural Condition , who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without natural Affection ; to be flinted , hornyhearted , such as have no Smartness , no Quickness of Affection ; especially when the Misery is of such a Nature , that near Friends are taken from us , is very displeasing to God. 2dly . Because that due Exercise of Sorrow under Affliction is very serviceable and beneficial to the Soul : ( 1. ) To help spiritual Duties . Anima nunquam melius agit , quam ex impetu insignis alicujus affectus : The Soul works best when it hath the Advantage of an Affection . When the Soul is made better by the Bitterness of Grief we feel , and the Soul maketh the Affection of Sorrow to be Vehiculum , a kind of a Chariot to carry on the Work of Repentance ; Ier. 2. 19. Know and see that it is an evil thing and bitter , that thou hast forsaken the Lord thy God. When the Iron is hot , if you strike in , you may get good ; take the Advantage of your Hearts under your Sorrows . 3dly . To make it serious . Sorrows gather the Soul together , and make it more it self : A Man cometh to himself in his Grief . Usually God taketh this Course with his People ; though they begin in the Flesh , they end in the Spirit . Sorrow maketh Reason to stand still . Solomon speaketh of bethinking themselves in the Land of their Afflictions , 1 Kings 8. 57. Jolly Persons are slight , never think upon any thing . Those that wallowed in Pleasures did put far away the Day of the Lord , Amos 6. 3. Till the Prodigal was tamed by outward Grief and Want , he never had Thoughts of returning . They that did not grieve when God struck them , Ier. 5. 3. refused to receive Correction . The more sorrowful the Mind is , the more serious . Sorrow drieth up all those swimming Thoughts and pleasing Imaginations , by which Men drive away their Time , and divert their Care : and therefore there is a great deal of Benefit comes by it ; it puts the Soul in an advantagious way of receiving Good. 4thly . This would double the Affliction , not to grieve for such things as nearly touch us . To break the Bent and Course of Nature is dangerous . Affections , when strongly stirred , must have their Exercise , for fear of greater Harms . It is an Ease sometimes to mourn : Strangled Grief choaks the Heart : 1 Sam. 25. 37. Nabal's Heart became as a Stone within him , when he heard Tidings that mightily affected him ; it had been better he had wept and mourned . As Chirurgeons first let the Sore soften , before they begin to draw it . Iob 2. 13. Iob's Friends said not a Word to him the first seven Days , for they saw that his Grief was great : They let Sorrow have its Course for a while . Stop Floods in their full Career , and they rage and swell . When the Death of a near Friend hath opened the Sluces , let the Waters play a little in the Channel , till it be calmer . Passions spend and tire themselves in their Exercise . Grief is sometimes eased by the Expression of it . There is Reason too for it , if that of Cardan be true , that an heavy Heart is eased by nothing so much as by Sighs and Tears ; because Tears empty the Head of some Vapours with which it is surcharged , and Sighs lighten the Heart of some fuliginous Damps that oppress it . These are Nature's Offers for Ease . You see the Reasons . 2. What Grief and Sorrow this is that God alloweth and approveth . What is sinful Grief I shall shew you in the next Point : here what is lawful and required . I answer ; Not every Sorrow : For there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a godly Sorrow , and a worldly Sorrow ; 2 Cor. 7. 10. Godly Sorrow worketh Repentance to Salvation , not to be repented of ; but the Sorrow of the World worketh Death . In the general it must be a godly Sorrow . In these Respects ; ( 1. ) You must see somewhat of God in the Affliction . It is a Motive this on both Hands , both to Sensibleness and Patience , that it is from God : Heb. 12. 5. My Son , despise not thou the Chastening of the Lord ; because it is from God. A Man slights every ordinary Chance ; but when it is from God , then it worketh more effectual upon the Spirit : As we see in the case of the Philistines ; 1 Sam. 6. 9. If that Stroke that happened upon them were a Chance , they would trouble themselves no further about it ; but if it were from the God of Israel , they would advise about sending home the Ark. ( 2. ) It must be serviceable Sorrow , to set you the nearer to God. Sorrow is of the Nature of those things that are required , not for themselves , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for some farther thing . You must not rest in your Sorrow , but make use of it ; that it may work kindly , employ it about the Work of the Sanctuary . Do not cherish your Affections for their own sakes , but so as they may be helpful to the Soul. Do not go about to still the Affection , to think that 's all that is required ; let it do the Soul Service , and be glad you have your Hearts under such an Advantage . You know how Ioshua served the Gibeonites , he did not slay them , but condemned them to be Hewers of Wood and Drawers of Water for the Sanctuary . Grief and Sorrow , well managed , will make a good Drawer of Water for the Sanctuary . Make your Sorrow your Servant now to draw Water for you , to make you smart and bleed for a good Use and Purpose . There is a gracious Promise to them that sow in Tears ; Psal. 126. 5. They that sow in Tears , shall reap in Ioy. Now we are in Tears , but we do not sow Tears ; Tears are not Seed , we have not the Crop. But what shall we do to make them Seed ? spiritualize them , make them spiritual Tears ; let the Water run in a holy Channel , and then , like the Waters of the Sanctuary , they will be healing Waters . The Death of a Friend , though never so dear to us , will never cause any but carnal Tears ; they minister a good occasion of Mourning , but they do not minister a Cause and Ground of Mourning . It is good to distinguish between the Cause and the Occasion . At such a time God calleth for more than ordinary Sensibleness and Sorrow ; but not because he hath declared his Pleasure concerning our Friends , that is Murmuring , not Mourning . We should take this occasion indeed , but our Sorrow should work upon a spiritual Ground and Object . 1st . We should take this Occasion to mourn for our own Sins . Miseries are but the Effects of Sin. You should labour to make Sin bitter by your present Feeling . There should be , I say , a special renewing of our Repentance by such Providences . Experience teacheth best . Now you see what Sorrow Sin bringeth . If Men would but improve their Occasions of Sorrow thus , their Hearts would be more keen against Sin. It is a great Argument to make Men continue in a Course , when it never proveth Evil to them : Therefore God challengeth them , Ier. 2. 5. What Iniquity have you found in me , that you depart from me ? Just as a Martyr said , I have served Jesus Christ thus many Years , and should I deny him now ? But if Men would thus observe these Experiences , Sin cannot make this Challenge : We can say of Sin , Thou hast killed my Husband or Wife at such a time , my Daughter , my Brother at such a time , &c. Consider and say , Have not I provoked God to remove the Comfort of a Parent or near Relation from me ? It is said of Gideon , Iudg. 8. 16. that with Briars and Thorns he taught the Men of Succoth . So God many times teaches us . 2dly . We should take this Occasion to weep for the publick Abominations . When Polus the Tragedian was to act a mournful Part , he brought in the Urn , or the Pot of Ashes of his own dead Son , that drew real Tears from him . We are all to act a mournful Part now , even to mourn for our Abominations before the Lord. It may be your Grief is flat and low , awaken it by these private Instances . But take heed , let it not stay there ; this is but to give the Occasion , some other thing must be the Cause and the Object of it . O pour out a little Water upon the publick Sins , they are Sparks that we have kindled ! as the Prophet speaks , Isa. 50. 11. Behold ! all ye that kindle a Fire , and compass your selves about with Sparks . It is meant of Sins ; not , as it is wrongly expounded , of walking in our own Duties . Well , pour out this Water upon these Sparks . When a Town is on Fire , every one will bring his Bucket . Why when the whole Kingdom is compassed about with these Sparks , God giveth you these private Occasions , that you may bring your Bucket to quench the common Flame . So Luke 23. 28. Weep not for me , but weep for your selves and for your Children . Alas , who could choose but shed Tears , to part with such a blessed Companion as our Saviour ? Yet not for me , saith he , but for the Survivors : Weep for your Sins and Calamities that are coming upon you : Let such an Occasion open the Flood-gates ; but then cut out a Passage for them , that they may run this way . 3dly . For the publick Miseries . Private Sorrows should be swallowed up in the publick . Look , as private Mercies are no Mercies , unless it be well with Sion ; and therefore it is annexed as a special Blessing , Psal. 128. 6. that they should see their Childrens Children , and Peace upon Israel . Descensive Love is strong always , but in these times more strong , because every one expected the Messiah to come of his Race ; but that is nothing without Peace upon Israel , it is not a consummate Mercy without that . Private Griefs are nothing in comparison of the Miseries of Sion ; 1 Sam. 4. 21. The Glory is departed ! the Glory is departed ! Though she lost a Father , lost an Husband , that was sad ; but she reflects upon the principal Cause of Grief , the Misery of the Church of God. So see Ier. 22. 10. Weep ye not for the Dead , neither bemoan him ; but weep sore for him that goeth away , for he shall return no more to his native Country : Not for good Iosiah , but the Misery of wicked Shallum . Thus it must be Godly in respect to the End , to draw you to God these ways . Use 1. It condemneth that Slightness of Spirit that is in most Persons . God entereth into their Families , and taketh thence a principal Pillar , a Husband or Wife , but they are not affected with it ; they carelesly slight it , as if nothing had been done , or some chance had befallen them . A Roman bragged , Se nunquam cum matre , &c. They may say they were never comforted , they never needed it , they lay nothing to Heart . Brethren , the Use of Divinity indeed is to compose and still the Spirit , not to make it stupid . I am sorry that I am forced to speak any thing to trouble you , I had rather comfort : but there is no true Rest where there hath not been a due Trouble ; therefore I must a little speak against this Stoical Patience and Insensibleness . And because Discovery of Sin doth more wound the Heart , than all the Forcibleness of Expression we can use , I shall not cudgel it with barren Invectives , but labour to discover this sinful careless Insensibleness to the Heart , and distinguish it from an holy Patience . I have been often upon such like Subjects , therefore shall say the less now . I shall difference it chiefly in their Grounds . 1. This Slightness proceeds ; 1st . From want of Consideration . There can be no Patience where there is no Sense of Evils . They will not give their Thoughts leave to work upon such Objects . I do not say , we must make it the Cause or Object of our Mourning ; yet I say , we must make it the Occasion : this must awaken sad Thoughts in us about our own Sins , or others Sufferings ; but they will not think of it . These are such as are described by the Prophet , to put far away the evil Day , Amos 6. 3. that is , all Consideration of God's Dealings with them , or others . 2dly . From indulging Pleasure . A voluptuous Spirit is an insensible Spirit ; Eph. 4. 19. Who being past feeling , give themselves over to work Uncleanness with Greediness . So it is said , Hos. 4. 11. Whoredom and Wine do take away the Heart ; that is , all Smartness and Quickness of Affection . When the Soul is sleeping in Pleasure , there is a Brawniness brought over it . Pleasure is the Drunkenness of the Soul , and a drunken Man feeleth nothing ; Prov. 23. 35. They have stricken me , shalt thou say , and I was not sick ; they have beaten me , and I felt it not . 3dly . Vain Thoughts ; Ier. 4. 14. How long shall vain Thoughts dwell within thee ? Evil Workings of Spirit , either seeking a way how they may get out , or contriving how it maketh for their worldly Advantage . The Devil darts evil Thoughts in us , how a Cross by some sinful course may work for our temporal Good , our State augmented thereby , or capable of farther Contentment and Advancement in the World. 2. Christian Patience cometh from this Ground ; it doth not exclude a Sense of Evil , but a quieting of the Heart against Evil. These are the Grounds and Workings of the Thoughts . 1st . It seeth God in it : 1 Sam. 3. 18. It is the Lord , let him do what seemeth him good . Psal. 39. 9. I was dumb , and opened not my Mouth , because thou didst it . 2dly . It seeth God acting with Soveraignty : Dan. 4. 35. None can stay his Hand , or say to him , What dost thou ? Job 9. 12. Behold , he taketh away , who can hinder him ? Who will say to him , What dost thou ? Job 33. 13. What , dost thou strive with him ? he giveth no Account of his Matters . 3dly . This Soveraignty mollified with Attributes . As ; ( 1. ) With infinite Justice ; Dan. 9. 14. The Lord our God is Righteous in all the Works which he doth : Just and righteous in all his ways . It is just , because God doth it : His Will is the measure of his Actings ; Deut. 27. 15. All the People to say , Amen ; it is just , Lord. ( 2. ) With infinite Wisdom ; Isa. 28. 29. He is wonderful in Counsel , and excellent in working : He knoweth what is better for you than you your selves ; for God hath the Bowels of a Mother , so the Wisdom of a Father . ( 3. ) With infinite Love : It looketh upon God as a Father ; Iohn 18. 11. The Cup that my Father hath given me , shall I not drink of it ? Though a bitter Cup , it is from my Father . ( 4. ) With infinite Faithfulness ; Psal. 119. 75. I know thy Iudgments are right , and that in Faithfulness thou hast afflicted me . It looketh upon Afflictions as a Means in God's Hands . I proceed to the second Point . Doct. II. That Christians ought so to sorrow under the Sense of their Afflictions , as if they did not sorrow . Their Affections must be moderately exercised . Having in the former Point shewed what Sorrow may be allowed , or is required of a Christian , I shall shew you here what Sorrow is disallowed or unlawful . 1. Such as overwhelmeth and dejecteth the Spirit , so as you are not your own Man. This is called a Fainting , or a sinking of the Soul under Affliction ; Heb. 12. 5. Faint not when thou art rebuked of the Lord. As we must not slight it , so we must not faint under it ; Fainting is , quando anima dejicitur de statu , when the Soul is put out of the Condition of a free Soul , and delivered over to the Possession of another . God hath given every Man this Fee-simple , to possess himself . Now we are not our selves when we are overcome with Grief and Sorrow ; and therefore it is said , Luke 21. 19. In Patience possess your Souls : implying , that a Man hath not the use and command of his Soul , when he is overcome with Grief ; it doth as it were dispossess a Man of himself . You know of a drunken Man we say , he is not himself , because he hath not the free Use of his Reason . Now this being overwhelmed with Sorrow , is expressed in Scripture by this very Term , being drunk ; as Isa. 63. 6. I will tread them down in mine Anger , I will make them drunk in my Fury : that is , bring such Affliction as they shall not be able to injoy themselves under it , to have the free Use and Exercise of their Reason . 2. Such as is peevish . When Men indulge themselves in their Disquiets , and will not hearken to what might make for the Settlement of their Souls . When the Heart yieldeth to Passion , and huggeth Grief , and will not let it go . There is a great deal of Pride and Stomach in Men against God's Dispensations , and therefore the Prophet expresseth that intolerable Misery that should light upon her Children by the Stomachfulness that was in Rachel : Jer. 31. 15. Weeping for her Children , she would not be comforted . Men have no Ear to hearken to what may be said for God , and therefore are resolved to hold the Bitterness of their own Thoughts . This stubborn Pettishness and wilful Grief may be sometimes in God's own Chosen : it was in Iacob , Gen. 37. 35. He refused to be comforted ; for he said , I will go down into the Grave unto my Son mourning . I will ; it was a stomached wilful Grief . Christians , by a perverse peevish justifying of their Passions , they say of their Sorrows , as Ionah did of his Anger , Ionah 4. 9. I do well to be angry . When Men take it for granted , they do well in it , they resolve then to shut their Ears against whatever might appease and quiet their Thoughts . 3. Such as are impatient and discontented , as if God had not dealt wisely or worthily with them . When a full Vessel is shaken , the Water will plash over : And when there is such a Tumult in the Heart , unseemly Expressions will drop from us ; as if God should not have dealt thus with us , as to take away these Comforts in which were all our Solace , the Staff and the Stay of the Family . We that are Neighbours are apt very often in Discontent to say , What a serviceable and useful Person hath God taken away , and so many bad ones left ? as if God had not made a right choice . Foolish Man would be accounted wiser than God. But if a Man were well skilled in God's Attributes , he would never murmur , especially if he did but consider , this cometh from a Wise God. The Cause of all the Disorder in the Heart , is the want of fearing God's Name , we are not skilled in his Attributes . Alphonsus blasphemously said , Si in principio mundi ipse Deo adfuisset , multa melius ornatiusque condenda essent ; things should have been ordered better , if he had been of God's Council . Many of you do not utter such Expressions , but yet too often conceive such Thoughts in your Hearts ; you will not think so ; ay , but what mean the bleating of the Sheep , and the lowing of the Oxen ? such Expressions as these , O! would to God I had died first ; as David , 2 Sam. 18. 33. O Absalom , my Son , my Son ! would to God that I had died for thee ! And again ; would to God I had been dead a long time ago , rather than to survive my Happiness ; all my Estate gone in an instant , as ( Brethren ) in these empty trying Times it is many a Man's Case : but remember , foolish Man , the All-wise God thought it fittest for thee . Yet thus doth the Prophet Elijah , when he was driven into the Wilderness by Jezebel , 1 Kings 19. 4. in a Discontent requests for himself , that he might die ; It is enough now , O Lord , take away my Life . 4. Such as unfit for Duty . Affections are no further lawful than they fit for Duty . When Grief taketh off our Hearts from the Duties of our general or particular Calling , it is an evil Grief : See Gen. 35. 19 , 21. Rachel died , and was buried ; and Israel journied and spread his Tent. Having lost so dear a Wife , he doth not stand puling by the Tomb ; but Israel journied , he went on about his Business . We ought so far to be sensible of Providence , as may serve to quicken us to Duty , not to hinder us . There is a great Question now , whether we ought to fear or hope in our Misery ; some of one side cry down Fear ; some on the other side cry down Hope : Why , Brethren , there is not much Matter in the Exercise of either of these Affections , but according as they do more or less quicken you to Duty . If you be the more earnest in Prayer , because you hope Success is near , truly that is a good Disposition of Heart ; if because Fear , that is the most unchristian . I confess , Fear is good when it ends in Duty : Iehosaphat feared , and set himself to seek the Lord , 2 Chron. 20. 3. And Noah moved with Fear , prepared an Ark , Heb. 11. 7. Brethren , the bare Exercise of Affections is but a natural and an indifferent thing ; the great Trial of them is when they fit you the more for the Service that God requires of you . Therefore when Persons grieve so for the Loss of an Husband , Wife , Children , or Estate , that they have no mind to pray , no mind to go about their Callings with any Comfort , that is an evil Grief . It is true that God winketh at some Omissions of Duties for a small while , in such cases , till we are able to manage our Thoughts , and digest our Sorrow ; and the Letter of the Law giveth place to such great Necessities : as Aaron's Excuse is but reasonable ; Levit. 10. 19. Such things have befallen me this Day , that if I had eaten the Sin-offering , should it be accepted with the Lord ? The Death of his two Sons , though he held his Peace , he could not tell how for the present to frame his Heart to a joyful Duty : As if a Minister cannot tell how to bring his Heart to preach , if God hath entered upon his Family , taken away a Wife or Children thence . I confess this cometh from Corruption , but in such Cases God winketh at it for a short time . The Reasons are : 1. Because otherwise our Carriage would be very dishonourable and derogatory to Jesus Christ , as if he were not better to us than all the Comforts that we lose ; 1 Sam. 1. 8. as Elkana said to Hannah , Why weepest thou ? am not I better to thee than ten Sons ? So why weepest thou ? Is not Christ better to thee than ten Wives , ten Children , ten Parents , a thousand times as much as thou hast lost ? If we had but Faith to see it , Christ is to a Believer whatever he wanteth . The People of God in the Wilderness wanted Houses ; Psal. 90. 1. Lord , thou art our Habitation . A Christian hath never more Comfort than when he seeth that particular thing made up in Christ , which was taken from him by the Providence of God. If a Believer has lost her Husband , she seeth Christ her Husband . So for any other Relation ; if a Parent , seeth Christ his Parent ; if a Brother , Christ's a Brother . We are to Christ instead of all these Relations , and therefore why should not Christ be so to us ? See Matth. 12. 50. Whosoever doth the Will of my Father , the same is my Brother , and Sister , and Mother . Mark , we are so to him , and therefore why should we not account Christ to be so to us ? Certainly it is a great Dishonour and Disparagement to him , if we do not see all our Losses abundantly made up in him . 2. It would be a Dishonour to our Profession . It is a Credit to Christianity , that the Professors of it can be joyful in all Conditions ; Heb. 10. 34. Ye took joyfully the spoiling of your Goods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; though all they had were snatch'd from them by rude Hands , yet they were joyful . Let guilty Cains look with fallen Countenances , Gen. 4. 6. Let the Pharisees please themselves in their sowr Looks , Mat. 6. 16. A Christian's Countenance should shew him to be above his Misery , sprightly and chearful ; though you take away their Coat , as Ioseph's Mistress did , you cannot take away their Comfort ; they are glad they can escape with their Conscience , though they should leave their Coat behind them . I remember Scaliger playeth the Critick with Homer , because Champion Achilles is brought in weeping , his beloved Briseis was taken from him . So it is a Disgrace to our high Profession when a Christan is brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weeping , it is beneath you . It is said in Acts 5. 41. They departed from the Presence of the Council , rejoicing that they were counted worthy to suffer for Christ. Philpot's Stocks in the Bishop of London's Coal-house was but a pair of Organs , as he saith . Nor is it true only in these honourable Sufferings for the Glory of our Religion , but in the Strokes of Providence in this very Business of deceased Friends . The Apostle makes it the Property of Pagans to mourn excessively , 1 Thess. 4. 13. Sorrow not as those that have no Hope , i. e. as Pagans ; they did abound in it : as see Gen. 50. 3. compared with v. 10. Ioseph mourned for Iacob but seven Days , the Egyptians seventy , even ten times as much . Nay , Pagans err so much this way , that if they could not find Grief , they would force Grief ; and therefore at their Funerals , if they had no Sympathy , they would slash their Faces , and cut their Flesh , that they might be sorrowful . And therefore God saith , Deut. 14. 1. Ye shall not cut your selves , and make Baldness in your Eyes for the Dead ; ye are the Children of the Lord your God ; that is , you have higher Principles , you know such Sorrow needless . And hence was it that the Primitive Christians were wont to sing triumphant Psalms at Funerals , as it appeareth out of many Places of Chrysostom , to shew they had higher Hopes of their departed Friends . 3. It is very prejudicial . You have no Benefit , but a great deal of Hurt by it ; 2 Cor. 7. 10. there it is summed up in one word , Worldly Sorrow worketh Death ; that is , chiefly ; Sorrow for worldly things , that works Death temporal and eternal in its Desert ; temporal Death , as it exhausteth the Spirits , wasteth the Marrow . Worldly Sorrow leaveth a very strong Impression upon the Body , as Solomon saith , Prov. 17. 22. A broken Spirit drieth the Bones ; it dulleth and deadens the Heart . If a Man would not save his Tears , yet he should reserve them , keep them up for holy Uses : God may give you many spiritual Occasions to empty your Bottle , do not be over-free of them . Affections over-exercised are usually restrained against the next Occasion . And as they procure Death in respect of the Vigour of the Body and Soul ; so an eternal Death too , it deserveth it . And so the Apostle is to be understood ; for he opposeth it to Godly Sorrow , which hereafter you shall see you have no cause to repent of , as you have of Worldly . Grief is a most serious Passion : and though a Man may forget himself in his Joy , he should not forget to think of the Danger ; Worldly Sorrow worketh Death . 4. It is very unreasonable . If Men would cite their Affections before the Tribunal of Reason , and ask them what 's the matter why they are so violently stirr'd ? they might discern much of their Folly ; Psal. 42. 5. David calleth himself to an account , Why art thou so disquieted , O my Soul ? why art thou cast down within me ? Ask why it is , and you will see either no reason , or a corrupt one . Iniqua lex est quae se examinari non patitur , saith Tertullian . And so it is an evil Heart that will not be called to an account . Suspect those Passions that are loth to be examined . Do but ask your selves , why do I grieve now ? you shall see the Answer will be foolish , unreasonable , unthankful , or savouring of Discontent . Why , it may be you will say , Many dear Comforts are taken from me . O Brethren , that is an ill Expression , no outward Comfort can be taken from a Christian . We should live in such a continual waiting for God's Pleasure , and in such a quiet Submission thereunto , as not to look upon our Comforts as taken from us : Iob indeed useth the word , Iob 1. 23. The Lord hath given , the Lord hath taken : but he useth it so as if he would be understood , as if the Lord had accepted of the Resignation ; for he blesses God for it : Even our highest Comfort , our Lives , the Lives of the Saints are not taken from them ; God doth but as it were accept of the Resignation : As Stephen , Acts 7. 59. Lord Iesus receive my Spirit . So Rev. 22. 20. Even so , come , Lord Iesus , come quickly . It is said of the Wicked indeed , that their Lives are snatched , or taken away ; as Iob 27. 8. What Hope hath the Hypocrite , when God taketh away his Soul , or snatcheth it away ? So Luke 12. 20. Thou Fool , this Night shall thy Soul be required of thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they shall challenge and get away thy Soul from thee . Therefore we should resign up our holy Friends to God , as well as they do themselves . But let us see how unreasonable this very Particular is of Mourning for the Dead . Is it to do them good ? They are not the better for our Tears , they are past Recovery by our Weeping . Is it not to envy their Blessedness , to wish them alive again ? 2 Sam. 12. 23. Wherefore should I fast ? can I bring him back again ? I shall go to him , he shall not come to me . Is it because they were so good that we mourn ? The better for God , they are gone to their own home . Is it because so bad ? 2 Sam. 13. 39. David was comforted concerning Anmon , because dead , though he died in Sin : Or is it because they died so soon , which heightens your Loss ? Consider who decreed it ; are you wiser than God ? Is it for your own Good you weep ? that is an holy Weeping : Weep as if you wept not . Thus if Men would expostulate with themselves , they would see the Unreasonableness of their Sorrow ; it is to no purpose . We express things to no purpose by Water spilt on the Ground : certainly Tears in such Cases are but spilt Water . Use 1. To instruct you to take home this Lesson ; so to sorrow under the Sense of your Afflictions , as if you did not sorrow , be it the Loss what it will ; though I shall chiefly speak to the present Occasion . Do not let the Grief oppress your Heart . Ay , but how shall we do so ? I shall give you some Motives : As , 1st . Be sure to get an Interest in spiritual Mercies . The Doctrine saith , Christians ought so to sorrow , as if they sorrowed not . We cannot speak to others in this Language , unless we should perswade Men to slight the Hand of God. We throw Bones to Dogs , but Bread to Children . We cannot comfort you in a carnal way ; Psal. 94. 19. In the Multitude of my Thoughts within me thy Comforts refresh my Soul. Mark , thy Comforts . To comfort a Man's self upon carnal Grounds , argueth an Insensibleness of God's Hand , and it is a shrewd Sign that God gives us over to our selves . Therefore if you take Comfort , take it from your Interest in spiritual Mercies . If you cannot look upon them under a Condition of Propriety as yours , ( as every Christian cannot ) yet at least so far look upon them , that from thence all your Comfort must be fetched . It is a Neglect of Providence to go away with a general Thought . We must not sorrow too much , and yet we are to consider whether we have good Ground why we should be comforted . God giveth wicked Men these Experiences of Sorrow , that he may awaken them , and shew them there is no Comfort to be had thence whence they would fetch their Comforts in carnal Delights ; Isa. 57. 21. There is no Peace , saith my God , to the Wicked . There is a Peace in their Fancies and Conceits , but no Peace , saith my God. There is a great deal of hurt done this way by Sermons , Ministers instruct Men in a Moral way , that they should not grieve too much ; but they do not instruct a Man upon what Grounds he should not grieve : You must be sure of better Mercies , or at least look after them for your Comfort . A Man that has an Interest in Christ , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a four-squared Man , unmoved in all Conditions . There can be no Peace between a Man's Affections and Condition , till there be a Peace between him and God. Mark that , Eccles. 9. 7. Go thy way , eat thy Bread with Ioy , and drink thy Wine with a merry Heart ; for God now accepteth thy Works . When God accepteth us , we may then eat our Bread with a merry Heart , let things fall out how they will. 2dly . Live in a continual Expectation of the Creatures Change. Things are not half so burdensom when we look for them . A Burden cast upon a Man's Back breaketh it ; but when it is compacted and fitted for his Shoulders , he goeth away well enough with it . It was some Solace that Iob could say , Iob 3. 25. The Evil that I feared is come upon me . Suppose it be your own , or your Friends Dissolution , live in a continual Readiness to part with Life , or any thing else at God's Call and Intimation , and it will not be so grievous to you when it comes . 3dly . Learn an holy Greatness of Mind , to be able to live above the Creature . Consider , the Happiness of Man is in God alone : All Happiness consisteth in Conformity to , and Communion with God the chief Good ; so that though the Creature be gone , your Happiness is not gone . That troubleth a Man most , when his Happiness is gone , he will not care so much for other things . It is good to see by what Injoyment they reckon themselves happy ; if to have Husband , Wife , or a House well furnished , every thing to our Command ; then when God taketh away these things , your Comfort is gone . There is much of Peoples Conceits this way : But consider , what do you reckon the best of your Injoyments ? that you have God for your Portion ; Psal. 144. 15. Happy is the People whose God is the Lord. So see Psal. 30. 7. Thou didst hide thy Face , and I was troubled . Set but the Heart right in this Point , and it will be well . Grace is but the Change of a Man's chiefest Good and utmost End ; that is only the Difference between a natural Man and a spiritual Man , about the Conceits of Happiness . There are other Considerations , as the Shortness of our Misery ; the continual Abode of other Comforts with us ; though some be gone , we are not left naked to the World ; the happy End of all the Good of our Souls . But this for a Taste . Men will think a Sermon is to no purpose that is spoken to comfort Persons in this kind . To this end ; 1. Consider , there is none of us but may have need of Comfort one time or other ; though our Mountain standeth strong for the present , it may be removed : And it is good to lay up against a dear Year . Such Truths are most welcome when they come in their Season . 1st . Consider , you may have a Season when it will be necessary for you . Who knoweth what a Day may bring forth ? The Woman that entertained the Prophet , he would fain do her good ; no , saith she , 2 Kings 4. 13. I dwell among mine own People . But now that very Woman , as in 2 Kings 8. 5. She cried to the King for her House , and her Land : she that did not stand in need of the Prophet , stood in need of the Prophet's Man. You have your Wife , your Children and Friends about you ; O there may a time come when you will be glad of one Drop of this Comfort to support you when they are gone . 2dly . Consider , when it is upon you , you will find it the hardest thing in the World truly to asswage your Grief , to grieve so as if you did not grieve . Afflictions are evil , and we are apt to make them worse , to turn Wormwood into Poison : Heb. 12. 11. No chastening for the present but will seem grievous . Seneca could slightly speak of Miseries when he had the Use of rich Gardens about Rome ; but when he had lost all , he was as much to seek as others . Now I shall apply all that hath been spoken to this present Occasion : 1st . To shew you why we should mourn . 2dly . Why mourn so , as if we did not mourn . First ; Why we should mourn : Consider , we have lost a pious Neighbour , and that deserveth Sensibleness . 1. Because such are a great Loss : We have lost her Service , Help , and the Benefit that we might have had by her . There is no Member of Christ , but one way or another is useful to the Community . And indeed we found her to be so ; we lose an Example , we lose useful Conference , we lose the Pledg of a Blessing to a Family , to a Neighbourhood : May we not say of her , as of David , Acts 13. 36. After he had served his Generation by the Will of God , he fell asleep ? She did serve her Generation , and it was her Grief that she did it no more and better , it should be ours that she did it no longer . Serviceable Christians are a great Loss , especially in these times of need . 2. It is a sad Intimation to us , and therefore we ought to be very sensible of such a Loss : Isa. 57. 1. The Righteous perish , and no Man layeth it to Heart , none considering that they are taken away from the Evil to come . Wicked Men think they are the Bane of a Place : Plurimos defecit Christiani nominis gratia ; Christianos ad Leones : Wicked Men are but preserved in reference to the Godly ; they are but as a Fence of Thorns about a Garden of Roses : Now when the Roses are cropp'd off , what shall become of the Thorns , but be cast into the Fire ? God will dash the Potter's Vessel : Gen. 19. 22. Haste thee , scape to Zoar , for I cannot do any thing till thou be come thither . I cannot , mark that . Exod. 32. 10. Let me alone , and I will make of thee a great People : God offereth Moses Composition . Acts 27. 24. The Lord hath given thee all them that sail with thee . These are the Staff and the Stay ; therefore we have Reason to be sensible of their Removal from us . Use 2. We have Reason also to be comforted . 1st . For the Glory that cometh to God by her sweet Departure . Those that have envied her Life , may wish for her Death , even such Solace as she felt in the most bitter Agonie , : Numb . 23. 10. Let me die the Death of the Righteous , and let my latter End be like his . It is a great Comfort that wicked Men have not wherewithal to blast Religion , when they see how the Love of God can compose our Spirits in the greatest Extremities that befal us either in Life or Death . 2dly . That she hath left us for Glory . It was indeed through many Throws , and Pains , and Sorrows ; but Death played the Midwife , to help her into Glory . It is the Apostle's Exhortation to the Thessalonians , 1 Epist. chap. 4. ver . 13. That they should not sorrow , even as others which have no Hope concerning them which are asleep in Jesus ; but admonish them , to comfort one another with these Words , That at Christ's Coming , they which survive and remain , shall be caught up together with them in the Clouds , to meet the Lord in the Air : And so shall we be ever with the Lord. Wherefore comfort one another with these Words . FINIS . PAPER I. I Hope I have avouched the Lord to be my God , and resolve to walk in his Ways , and to keep his Statutes , and his Commandments , and his Judgments , and to hearken unto his Voice . And I humbly implore , that the Lord would avouch me to be one of his peculiar People , and that he would enable me to keep all his Commandments . I often question whether I have any Interest in the Eternal God , or whether he will own me as one of his ; but , Lord ! I humbly say , I have and do avouch thee to be my only God and Saviour ; ( O cast me not off ! ) and I earnestly beg Grace to walk in thy Ways . Help me to keep thy Statutes continually : Let me not dare to offend thee : O that I might never provoke thee my good God to be angry or displeased with me ! but let me , O Lord , be a Doer of thy Commandments , that so I may have Right to the Tree of Life : Lord , I have no Right , I can plead no Right , I fall infinitely short of my Duty ; but have not I a blessed Saviour to plead for me , who died for the Chief of Sinners ? and he hath promised that none that come to him , he will in any wise cast out . I know he is able to save to the utttermost , all those that come to God through him : in his prevailing Name , and for his sake I implore Divine Assistance to enable me to persevere and hold out to the end , that at the last I may enter in through the Gates into the City , into the Heavenly Ierusalem , where the Saints , and Angels , and Cherubims , and Seraphims are continually singing Hallelujahs to their King , Holy , Holy , Holy Lord. I acknowledg my Unfitness , my Unworthiness for this great inexpressible , inconceivable Privilege : but though I am unworthy , if thou my God wilt count me worthy through the Merits of my dear Saviour , I shall have Cause for ever to bless thy Name in the highest Heavens , World without End. Though I have no Right , if thou wilt give me Right to those Treasures and Pleasures which are at thy right Hand for evermore , this will be Matter of Thankfulness to Eternity . Give me some Hopes that I have an Interest in these invisible things , by my Care to please thee , and my Fear to offend thee ; by my unfeigned Respect to all thy Holy , Righteous , and Just Commandments , and by my harkning to thy Voice , the Voice of thy Word , and the Voice of thy Rod. Thy Dealings are variously dispensed towards me . I met with many contrary Winds ; O let them all blow me nearer to thy blessed Self . Lord , I humbly say , I have avouched thee to be my only God , my Salvation , my Portion , my Rock , my Fortress ; O be thou my reconciled Father , to whom I may continually resort : and when my Flesh and Heart here fail me , ( as frequently they do ) be thou the Strength of my Heart , and my Portion for ever . O God , my God , do not forsake me , nor cast me utterly out of thy Sight . The Things of this World they do not , they cannot , they will not content me . O give me some comfortable Hopes that I am thine , that thou hast adopted me , and that thou wilt sanctify me , and make me meet for thy blessed Self ! I would be every Day sitting and preparing my self for my last Day , for my accounting Day , when I must be summoned before thy Tribunal Seat , to give a strict severe Account for all my Thoughts , Words and Actions , whereby I have offended thee , my gracious and good God : but I find my self unfit for any spiritual Duty . Lord , help me to mind the Work of Time while Time lasts : furnish me with Divine Assistance to enable me to do my Duty , without which I am utterly uncapable of serving or pleasing thy blessed Majesty . Death is hastning , Eternity approaching , the particular Day of Judgment near ; and yet for all this , how inconsiderate art thou , O my Soul , to neglect the things that belong to thy everlasting Peace ! I am often thoughtful what will become of me here , and how Matters will go with me here in this Life ; Ah but when is the time to provide for Eternity , to get my Title to Heaven cleared , to get an undeniable Interest in Christ Jesus , which will yield me Comfort in the greatest worldly Distresses ? Lord , give me some Hopes that thou hast avouched me to be thine ; and that I have sincerely , without Reservation , or Power of Revocation , avouched thee to be my God. PAPER II. DO thou , by a patient Continuance in Well-doing , seek for Glory , and Honour , and Immortality , and Eternal Life . Be not weary of Well-doing , for in due time thou shalt reap if thou faint not . Is there Glory , Honour , Immortality , and Eternal Life set before me , and yet shall I tire and wax weary ? Dare I be impatient and fret at any of the Lord's Dealings towards me ? If Heaven were oftner in my Eye and View , I should be more calm and composed in the midst of all Trials , Troubles and Afflictions that do or may overtake me during my Abode in this distracting and Sin-defiling World. Is there Glory to be had hereafter , and shall not I endeavour to be a Sharer therein ? Is there Honour to be conferr'd upon those that are true Worshippers of the Lamb , and shall I be dull , and dead , and sluggish , and unmindful of the Honour that shall be bestowed upon the Saints ? Is Immortality set before me , and yet I so glued to this mortal Life , that the Interests and Concernments thereof so fill up my Time and Thoughts , that these Heavenly Objects are too seldom thought of , and presented to my Mind ? An eternal Life is offered in the Gospel to all those that by Faith lay hold on it , and yet I , Fool that I am , so solicitous for this temporal Life , this animal , this perishing , this fading Life , so that I do too too much neglect my precious , immortal , never-dying Soul ? so that should I hereafter be banished thy comfortable Presence , and excluded from those Joys and Pleasures that are injoyed by those admitted to thy Kingdom and Glory , I could blame none but my self , who have not in a due manner sought the Welfare of my Soul. I have a blessed Hope of the glorious Appearance of the Great God , and our Saviour Jesus Christ , which I pretend to look , long , and wait for : but do I live as an Expectant of such tremendous Appearances ? Can I , with Comfort , and Confidence , and Hope , look for this glorious Appearance of the great God , when he shall come in flaming Fire , taking Vengeance on them that know him not , nor obey his Gospel ? If I be found in this Number , how sad and deplorable will my Case be ? Help me , O Lord , to search and see how Matters go with my Soul : If thou art not in Christ ; If I have not got an Interest in God the Father , Son , and Spirit , there will be no blessed Hope for me , but a fearful Expectation of the fiery Indignation that shall consume his Adversaries : O! to be found an Enemy to God , and he an Enemy to any at Death and Judgment , is an astonishing thing ! therefore fly for Refuge , lay hold on the Hope set before you . Christ is the only Refuge for a poor undone Sinner to fly to : in his Name , and for his Sake , thou mayst be accepted , and not only pardoned , but restored to Favour and Friendship : Not only be delivered from the Terrors of Hell , but be made an Heir of Eternal Life . O blessed are those that have secured an Interest in the Eternal God ; for to those he will be a Sun and Shield , he will give Grace and Glory : And though they may meet with many Troubles in this Life , many Ups and Downs in the World , yet if they bear it with Patience , Heaven will make amends , and will pay for all . I am sensible , O Lord , that I stand in need of a great Almighty Power to keep me from falling ; let me be kept through Faith unto Salvation : Let me not be frustrated of that blessed Hope that thy Word reveals , whereof many shall be Partakers : O let not me be excluded , but permit me to be a Beholder of those glorious Appearances that shall be revealed to all those that love , serve and obey thee . If thou shouldst say unto me . I know thee not , depart from me , thou hast wrought Iniquity , and done foolishly , therefore depart , depart into everlasting Fire : Though this Sentence would be severe , it would be but just , for I have deserved a perpetual Banishment and Separation from thy comfortable Presence . But , Lord , suffer me to plead with thee : Is there not a Refuge for poor distressed Sinners to fly to , even the Blood of Christ , which cries louder for Mercy than my Sins can cry for Vengeance ? In him alone I desire to be found ; for his sake only I desire Acceptance . O let not my Name be blotted out of thy Book , but give me some comfortable and sure Evidence that I am thine , that so I may run the Ways of thy Commands , and not tire and wax weary , but may , by a patient Continuance in Well-doing , seek for that Glory , Honour and Immortality , and that Eternal Life which thou hast laid up for those that persevere in Holiness , and go from one Degree of Grace to another , till they come to appear before thee their God in Sion . Hold out Faith , hold out Patience , it will not be long , O my Soul , e're thou be at thy Journey 's End ; therefore do and suffer the Will of God patiently : If he see sit to deprive thee of those Comforts that thou hast and dost now injoy , be content ; e're long it will not be a Pin to choose what part thou hast acted here upon the Stage of this World. You must ( shortly ) appear before the Judgment-Seat of Christ , that you may receive according to the things done in the Body , whether it be good or bad . O what a dreadful and fearful Account have I to give ; the Sins of my Youth and riper Age are so many and so great , that I am confounded and amazed when I ( though slightly ) take a View of them . My Omissions , and my Commissions , my original and my actual Sins are such , that I cannot bear the Scrutiny of my own Conscience , how then shall I do when the Almighty contends with me ? My Sins of Ignorance , and Sins against Knowledg , my presumptuous Sins , my Abuse of Mercies , my Incorrigibleness under Judgments , my Unthankfulness for former Mercies , and my Distrust of the Goodness of God for the future ; these may justly provoke God to depart from me , and say , he will have no more to do with such a vile Wretch as I am . But blessed Father ! I humbly implore , that thou wilt not leave nor forsake the Work of thy own Hands : Thou canst make me clean ; O when shall it once be ? Let my Sins be all done away , and let me ( me poor Sinner ) be made meet to partake of thy Kingdom and Glory . O that my Saviour would say , as Paul did of Philemon , What he oweth , put that on mine Account . Lord , my Sins are so many and so foul , that I cannot answer for one of a thousand ; how then shall I appear before thy Tribunal , where I must give a strict Account of all I have done in the Body , whether it be bad or good ? Lord , I cannot answer for my numberless Number of Sins : Since thou hast ( dear Redeemer ) died for Sinners , let me not die in my Sins . Thou hast paid a sufficient Price for the Sins of the whole World ; let not mine be laid to my Charge , nor rise up against me in this World to shame me , nor in the other to condemn me . Remit my Debt , too vast for me to pay , before the last accounting Day . Let me have some well-grounded Hope , that the State of my Soul is in good Plight ; that however it goes with my Body and bodily Concerns , that I may be assured it will go well with me to all Eternity , and then I may be inabled to bear the Inconveniences of my Pilgrimage-State . Lord , I humbly beg thou wouldst take Care of me , and provide for me what thou in thy infinite Wisdom and Goodness seest fit for me , and let me be perfectly willing to be , do , and suffer what my God seeth good : not my Will , but thine , O Lord , be done in all things ; only I beg I may not be left to unsupportable Difficulties . Let me have thy Love to sweeten all , and carry me patiently through the remaining part of my Days and Trials . Be with me when I pass through the Fire , and through the Water , for my Eyes are unto thee , O Lord my God ; in thee is my Trust , leave not my Soul destitute . PAPER III. YE will not come unto me that ye may have Life . O the Stupidity of poor , careless and secure Sinners ! What , will you not come to Christ , who alone can give you Life , Natural Life , and Spiritual Life , and Life Eternal ? We spare no Pains nor Cost to save the Life of the Body ; but O what Fools , what sensless and sottish Creatures are we , not to provide for Eternal Life ! What is this momentary Life given us for , but to provide for our Departure hence , to labour to get an Interest in God and Christ ? Our Time was given us that we might have an Opportunity of working out our Salvation with Fear and Trembling , and that we may make our Calling and Election sure ; that we may get some comfortable Hopes that we do belong to the Election of Grace . O get your Title to Heaven cleared , that you are born again , that your Sins are pardoned , that your Person is justified , and that you are truly sanctified and cleansed from all ( wilful ) Filthiness of the Flesh and Spirit : Don't indulge your self in any known Sin , not in omitting any known Duty , nor in the Commission of any known Sin. The least Sin , without Repentance , is damnable ; but the greatest Sin , upon true Repentance , is pardonable : for the Blood of Jesus Christ his Son cleanseth us from all Sins , even those that are of a Crimson Die ; If our Sins be as Scarlet , God can make them as white as Snow , if we do but truly repent of them , and forsake them . Let not that Complaint of the Prophet , Hos. 5. 4. be verified in you , that you will not frame your Doings , to turn unto the Lord. What , will you not do what in you lies , to frame your Doing to please the Lord ? What , will you not avoid some petty Sins that do highly offend your good God , and may cause him to hide his Face from you ? Thus saith the Lord , Seek ye me , and ye shall live . But may not our Conscience condemn us , and tell us , that that precious Time that our good God hath given us to seek him , and to be reconciled to him , and to make our Peace with him , even that Time hath been spent in Sin and very Vanity , in adding Iniquity to Iniquity . We are commanded to keep our selves in the Love of God , looking for the Mercy of our Lord Iesus Christ unto Eternal Life . It is to no purpose to expect Mercy from Christ , or to hope for Eternal Life , if we do not what we can to keep our selves in the Love of God. O then ! let it be your Study Day and Night to approve your selves to the Lord , chearfully obey his Commands , patiently submit to Afflictions , thankfully receive Mercies , and make a holy Improvement of them : look to your selves , that you lose not those things which ye have wrought , but that ye receive a full Reward . Allow not your selves in any Sin , though never so small in your own Eyes , lest God should say , as unto the Church of Ephesus , Though thou hast made a Profession of my Name , and hast made conscience of some gross Sins , nevertheless I have somewhat against thee , because thou hast left thy first Love. Remember therefore from whence thou art fallen , and repent , or else I will come unto thee quickly , and will remove thy Candlestick out of his Place , except thou repent . If our Love to God and his Ordinances be not as fervent as formerly ; if our Hatred of Sin , or sinful Courses be lessened ; if our Care to please God , and our Fear to offend him , be less than heretofore , we have just Reason to fear that God will deprive us of our forfeited Gospel , or harden our Hearts that we shall not profit by it ; ( which dreadful Judgment , O Lord , in Mercy prevent . ) If our outward Carriage before Men should seem never so well ; nay , if we can approve our selves to our own Consciences in many respects , yet the All-searching God may truly say , not only that he hath a few things against us , but many things against us ; therefore it is our Wisdom to search and try our selves , and turn again to the Lord , from whom we have too deeply revolted . PAPER IV. GOD hath been pleased to deprive me of my dear Husband ; so that my Care ought to be doubled in the Education of my poor Children , when I must discharge his part , and my own Duty too : I know not how soon God may call me out of this World , I have frequent Warnings of my Mortality by the Death of others , and my own often Indisposition . My Children are now young , and therefore what I say may not make due Impressions on them , by reason of their tender Age ; and when I come to die , I know not whether I shall have Time , Opportunity , or my Senses , then to speak to them of the things that belong to their everlasting Peace : for ought I know , I then may be seized ( as often I have been ) with Convulsion-fits , which may soon carry my Soul out of this into an endless Life ; so that I may not have any leisure to counsel , instruct or charge them to take care of their dear , precious and immortal Souls : therefore I shall leave my Charge and Commands in Writing , that they may often take a View of them , as being the Commands of their dying Mother . Dear Children , I charge you , as you hope to meet me with Comfort at the Day of Judgment , that you avoid all Sins , as Lying , Swearing , taking God's Holy Name in vain , ( which I particularly mention as incident to your Age ; ) I charge you make Conscience of keeping the Sabbath-Day holy : Do not think your own Thoughts , nor speak your own Words , nor do your own Actions ; remember it is God's Day , and must be spent in his Service . Before you go to Church , bless God for the Mercies of the Night past , for giving you leave to see the Light of another Day , especially another Sabbath-Day , wherein you may have an Opportunity of waiting upon God , and getting good to your poor Souls . When you are in the solemn Assemblies of God's People , let your Carriage be grave , serious and awful , as remembring God sees you ; and let your Minds be attentive to what the Minister saith : Hear so that your Souls may live : Be not forgetful Hearers , but be ye Doers of the Word , and so shall ye be blessed in all that you do . Do not spend any time in idle Recreation , or walking in the Fields upon the Lord's Day , for the Profanation of that Day is an Inlet to many other Sins . My dear Children , spend some time every Day in reading God's Word , and in Prayer ; you know not what a Blessing it is to have the Bible , therefore do not slight it , but make a good Use of it : Do not squander away your Time in reading Plays and Romances , and filthy Books , which will corrupt your Fancies , and make you unfit for the Service of God. I say to you , as David to his Son , And thou Solomon , my Son , know thou the God of thy Fathers , and serve him with a perfect Heart , and with a willing Mind ; for the Lord searcheth all Hearts , and understandeth all the Imaginations of the Thoughts : If thou seek him , he will be found of thee ; but if thou forsake him , he will cast thee off for ever . Children , as soon as you are capable of knowing any thing , I would have you labour to know God , own him , love him , obey him , and serve him , and that with a willing Mind , knowing that he searcheth your Hearts ; you cannot deceive him , for he knows the Imagination of all your Thoughts better than you know them your selves . If you seek him , he will be found of you : You may seek earthly Friends , and at last be disappointed : you may seek Riches , and lose your Labour : but if you do rightly seek God , he will be found of you , and then happy are you for ever . You see that if you forsake him , he will cast you off for ever . O miserable and wretched are they that are cast off by God ; where shall they go for Comfort that have lost his Friendship and Favour ? Children , if you lose all you have in the World , it is nothing to the Loss of God's Favour : If you lose Father and Mother , yet if God will take you up , you are happy : If all Friends fail you , if God do not fail nor forsake you , nor cast you off , still you may be happy : your true Felicity lieth not in the things of this Life , but in your Portion in the everlasting God. My Children , if you honour God , he will honour you ; but if you despise him , he will lightly esteem you : He will be with you while you are with him ; but if you forsake him , ( wonder not if ) he will forsake you . Draw nigh to God , and he will draw nigh to you . Children , honour God by chusing his word for your Rule and Guide , by chusing him for your alone Portion : prefer him before all the World ; so that if the Devil should come to you , as once to your blessed Saviour , and tell you of giving you great Matters if you will but serve him , yet resolve to serve and please God : Though he see fit to afflict you , yet love him and cleave to him , trust in him , and rely upon him : Honour God , by keeping his Commandments , by believing his Promises , by walking in his Ways ; rather choose to die at a Stake for your Religion , than to deny God or his Cause . Hath God said , he will be with you while you are with him ? O then keep close to God , beg him to keep you from falling , to preserve you blameless and unreproveable unto his Heavenly Kingdom : Implore him to keep you by his mighty Power through Faith unto Salvation . Draw nigh to God in a way of Duty , and he will draw nigh to you in a way of Mercy . My dear Children , I charge and command you to love God , and keep his Commandments ; his Commandments are not grievous , but his Laws are all holy , just and good . Let it be your Aim and End , living and dying , to approve your selves to God : Let his Word direct and guide , counsel and comfort you in all Conditions and State of Life , whether high or low , rich or poor , in Health or Sickness : whatever your Conditions be in the World , if you belong to God , he can and will order it for your Good ; therefore let that be your first Care that you are his : you are his by Creation , you are his by Redemption and Purchase ; therefore give up your selves intirely to him , to be ruled , and guided , and disposed of as your Heavenly Father thinketh meet . Say , Lord , here we are , do with us as seemeth best to thy Godly Wisdom : Do but love us , and delight in us , and own us , and approve us , and take us for thine own ; and then take what Method thou pleasest to bring us to Glory . Dear Children , you were both dedicated to God in your Infancy , remember to renew and keep your Baptismal Covenant , wherein you did promise before God , Men , and Angels , to Renounce the World , the Flesh , and the Devil , and to be intirely the Lord's , and his only ; to keep his Laws , and Commandments , and Statutes , all the Days of your Life : Dare not to live in the Breach of any of them ; Watch and pray , that you enter not into Temptation . Take heed of taking God's Name in vain , of playing on the Lord's Day , of Lying , Swearing and Idleness . I repeat these again , as being very common , and little taken notice of in the World. My dear Children , remember this Counsel of your dear , deceased , Mother , as one that had a great Concern for your precious and immortal Souls . PAPER V. WHen my Spirit is overwhelmed , lead me , O Lord , to the Rock that is higher than my self ! If I had no Supports now to fly to , more than this vain World affords , I were a miserable Creature ; but God hath been pleased , in some measure , to bless me with the Knowledg of himself , whom to know , to love , and to injoy , is Life Eternal . I cannot express the Comfort that the Word of God doth yield me , even now in my Distress ; so that I can say with the Psalmist , that thy Word is better to me than thousands of Gold and Silver . What though the Fig-tree should not blossom , neither should there be any Fruit in the Vine : If the Labour of the Olive shall fail ; if the Fields shall yield no Meat ; if the Flock shall be cut off from the Fold ; if there be no Herd in the Stalls ; if dear Relations and Friends die ; if Husband and Children are taken away ; yet if thou canst rejoice in the Lord , and joy in the God of thy Salvation ; if thou canst but say , that the Lord God is thy Strength , thy Portion , thy Refuge , and thy Deliverer , thou mayst be happy , whatever thy Condition be in this World. If thy good God will but say , as unto Israel of old , in Isa. 43. 1. But now thus saith the Lord that created thee , and he that formed thee , Fear not , for I have redeemed thee , I have called thee by thy Name , thou art mine . Lord , I know I am thine by Creation , it was thou alone that formed me ; I beg that I may be thine by Redemption ; let me be effectually called . O blessed Lord , assure me that I am thine ; and let me know that thou lovest me , though thou afflictest me ; that thou art not angry with me , though thou chastisest me sorely . There is much Bitterness , let there be no Wrath in this Cup : Give me some Hopes thou wilt be with me when I pass through the Water , and through the Fire . Lord , if thou wilt be but with me , I will fear no Evil : Lift thou up the Light of thy Countenance upon me , and then it will put more Gladness into my Heart than if I were possessed of all the good things in the World. Deal with me as thou usest to do to those that love thy Name . Lord , I hope I love thee ! Lord , I desire to love thee , and to be beloved by thy blessed Majesty ; and then all the Afflictions that I meet with , will make no Breach between thy self and my poor Soul. Thou art pleased to afflict me very sore , but I do not , I dare not , I will not say unto thee , What dost thou ? for thou givest no Account of thy Matters . It is my Duty to submit , admire , not to quarrel at thy Providences ; therefore with all humble Submission , I acquiesce to thy Sovereign Will , saying , as my Blessed Saviour , Not my Will , but thine , O Lord , be done . PAPER VI. I Am willing to recount some of those many Mercies God hath been pleased to bestow upon me , to excite my Self to Thankfulness , and to incourage me still to trust in , and wait upon that good God , who hath bestowed so many Mercies upon me , the least of which I am altogether unworthy of . I may say with David , While I live will I praise the Lord : I will sing Praises to my God while I have any Being ; to that God who hath bestowed my Life , Health , my Strength , my Memory , my Reason , my Understanding , and all the Blessings of this Life upon me , and hath , through Grace , given me Hopes of dwelling with himself in Glory , when this miserable Life shall be ended . O my Soul , praise thou the Lord ; O give Thanks unto the Lord , for he is good , for his Mercy endureth for ever . Remember the Goodness of God to thee , from the very Womb to this very Day ; nay , before thou hadst a Being in this World , God was pleased to form thee , and write all thy Members in a Book ; or else what an imperfect Creature might I have been , if there had been an Eye , or an Ear , or any part wanting ? O that I could be truly thankful for these Mercies ! I desire with Thankfulness to remember the Dealing of God to me in my Infancy and Childhood : How many Dangers and Accidents have I been liable and exposed to , and yet God hath been pleased to take Care of me , and preserved me from innumerable Mischiefs that have compassed me about ? I look upon it as no small Blessing , that I was born of Christian , Religious , and Pious Parents , such as did truly fear God , and did what in them lay to instruct their Posterity in early Piety : they were those that frequently addressed themselves to the Throne of Grace , the Benefit of whose Prayers I hope to reap , both in Life and Death . I desire with Thankfulness to own the Goodness of God in taking Care of me , and providing for me when I was left motherless in my tender Age , when I was uncapable of minding my self ; yet then was God pleased to raise me up Friends that were careful , kind and tender of me ; some of which did instruct me in the best things , and were very solicitous for the Good of my poor Soul , and did daily counsel , instruct and admonish me , to mind my Creator in the Days of my Youth , and to live continually as one that must one Day give an Account of all the Good or Evil done in the Body . And that you may see how the Goodness of God hath followed me all my Days , I will endeavour to recollect those many comfortable Places of Scripture which have been of most excellent Use to me , to comfort , support and incourage me in many Difficulties and Troubles I have met with ( some of which , I hope , will ever keep my Spirits from sinking . ) In my younger Years being seized on by a severe Fit of Illness , that comfortable Place was a Support to me , Heb. 13. 5. Be content with such things as you have , for he hath said , I will never leave thee nor forsake thee . I was well satisfied with my present Condition , ( though painful and sick enough ) hoping that God would not leave me nor forsake me . Some time after , being in great Fear and Danger of some approaching Evil , that incouraging Place was brought to my Mind , Isa. 41. 10. Fear thou not , for I am with thee : be not dismayed , for I am thy God : I will strengthen thee , yea , I will help thee ; yea , I will uphold thee with the right Hand of my Righteousness . This Place vanished all my Fears , and caused me to put my Trust and Confidence in the Almighty God , who never faileth those that rely on him . Afterwards , when I came to part with Children , though this Affliction was very heavy , God was pleased to mitigate it by the Consideration , that there was a Name better than that of Sons and Daughters : and though God saw fit to deprive me of them , ( for wise Reasons I doubt not ) yet he was pleased to silence me under his Hand , by the Considerations of Heb. 12. 5 , 6. My Son , despise not thou the chastening of the Lord , nor faint when thou art rebuked of him ; for whom the Lord loveth he chasteneth , and scourgeth every Son whom he receiveth . I have sometimes thought , that if I were assured of the Love of my Heavenly Father , I could then bear any Affliction . Lord ! I beg I may be truly humbled , that I have deserved so many severe Scourges , and yet , Lord , I would be thankful that thou art pleased ( though by the Rod ) to bring me home to thy Blessed Self . When my dear Husband hath met with many Losses and Crosses , I have been apt to be desponding and cast down ; but God hath mercifully composed me by the Consideration of Matth. 6. 25 , 26 , &c. There I see that God clothes the Grass , and feeds the Fowls , and hath bidden poor Creatures not to be anxious for these outward things , assuring us , that our Heavenly Father knoweth we have need of these things , and that he will graciously supply the Wants of those that seek to him . Phil. 4. 6. He hath bidden me to be careful for nothing , but in every thing by Prayer and Supplication , with Thanksgiving , to let my Request be made known unto him : and God hath incouraged poor Souls to cast their Care on him , letting them know he careth for them . What should I go to for Comfort , if I had not the Word of the Eternal God to fly to ? It would be endless to reckon up the thousand Parts of those refreshing , comforting , and quickning Places that are to be had in the Word of God , to comfort poor disconsolate Souls in all Conditions of Life : and it ought to be took notice of how God is pleased to sute them to our present Conditions of Life . I was once so perplexed with groundless Fears of Troubles , that I was for some time unfit for any thing ; but my good God was pleased to fix upon my Mind Psal 23. 1. The Lord is my Shepherd , I shall not want . There was then no room left for any tormenting Fears , but they all vanished away at the Consideration of the Happiness of those that have so careful a Shepherd . It is my earnest Request that God will own me as one of his Flock , however he deal with me as to worldly Matters . I was not a little comforted and refreshed also by the last Verse of that Psalm , which saith , Surely Goodness and Mercy shall follow me all the Days of my Life , and I will dwell in the House of the Lord for ever . I am sure Goodness and Mercy have followed me to this very Day , therefore I will not distrust the merciful Kindness of God to me to my Life's End. But if I should be stripp'd of earthly Blessings , I beg I may have the Liberty of God's House here , and the Happiness of dwelling with him for ever hereafter : If I should with Lazarus be clothed with Rags , and fed with Crumbs , all my Days ; if my Body should be full of Sores , yet if God will own me , and approve me , and at Death receive me to himself , I may with tolerable Patience bear the Inconveniencies of my Pilgrimage-state , knowing that they will not last long . And that I may with the more Confidence cast my poor fatherless Children upon God , I will call to mind those Places that did quiet me under the Loss of my dear , and loving , and tender Father , which were these ; that God was pleased to promise to be a Father to the Fatherless ; and that when Father and Mother forsake , then the Lord would take them up . God hath bidden poor Creatures to cast their Burden upon him , assuring them , that he takes Care of them , and sustains them . And the forementioned Place , Isa. 41. 10. is a sufficient Cordial to keep any Soul from fainting and sinking under any Distress whatsoever ; therefore I hope , and trust , and believe , that the good God , who hath been so bountiful , so merciful , and so kind to me , to extend so many Favours to me , will also take pity of my fatherless Babes . With him the Fatherless find Mercy : Lord , I therefore commit them into thy Hands , as unto a faithful Creator and Redeemer , and beg that thou wouldst here guide them with thy Counsel , and afterwards receive them to Glory . Sometimes when my Children have been taken very ill , so that there was no room for hope of Life , to outward Appearance , yet even then hath my good God supported me by some comfortable Portion of his Holy Word . Once one of my Children being given over , I was in great Perplexity of Mind ; that Place came to my Thoughts , Call on me in the day of Trouble , and I will deliver thee , and thou shalt glorify me . I was extremely revived at the Consideration of that Place , for that was then a Time of Trouble to me : And then being incouraged , that if I called upon God he would deliver me , I did then , with firm Hopes and Confidence , rely upon my merciful God and Father , whom I have found ready to help and deliver me out of many Distresses . Blessed , and for ever blessed be his Name , who was pleased to hear the Cries and Groans of his poor , unworthy , undeserving , ill-deserving , and Hell-deserving Creature . And seeing God was pleased to deliver me from my great Fears , my next Inquiry should be , how I may glorify this good God : Lord , help me to make it the Care , and Business , and Study of my Life , how I may please thee , and honour thee , and serve thy Blessed Majesty the remaining part of my Days . Amen . Amen . PAPER VII . WHat a Cordial to the Godly is the first of Peter , the first Chapter , the second Verse , and so on ? Where we find that God intends Heaven for them , and is graciously pleased to reserve and preserve them for it ; it being a reviving Consideration to me , sometimes , to see how God deals with his poor Children , and what Steps he takes to bring them to Glory . I will , for the Benefit of my ( too often ) desponding Soul , ruminate on this Place of Scripture , where I find these Words of Peter , an Apostle of Iesus Christ , who writes to the Strangers scattered throughout Pontus , Galatia , Cappadocia , Asia , and Bithynia ; Elect according to the Fore-knowledg of God the Father , through Sanctification of the Spirit unto Obedience , and sprinkling of the Blood of Iesus Christ ; Grace unto you and Peace be multiplied . In this Verse I observe how the whole Trinity are imployed in the Salvation of Sinners : God the Father , he elects , he fore-knoweth whom he will bring to himself : then the Spirit sanctifieth those whom God hath elected , and makes them obedient to their Heavenly Father ; and they are sprinkled with the Blood of Jesus Christ , their Sins for his sake are all done away ; therefore the Apostle may well say , Grace unto you and Peace be multiplied : for who can want Grace or Peace , whom God the Father , Son , and Spirit , are contriving how to bring them to Glory ? We may well go on with the Apostle , blessing God for his unspeakable Mercies , saying , Blessed be the God and Father of our Lord Iesus Christ , which according to his abundant Mercy hath begotten us again unto a lively Hope , by the Resurrection of Iesus Christ from the Dead , to an Inheritance incorruptible and undefiled , and that fadeth not away , reserved in Heaven for you ; who are kept by the Power of God , through Faith , unto Salvation . O Blessed , Blessed , Blessed be the God and Father of our Lord Jesus Christ. Here in this Life we want Time and Hearts to bless the Lord for his abundant Mercy towards us . Eternity will be little enough to sing forth the Praises of the King of Kings ; for giving us a lively Hope , that one Day we shall be so happy to be admitted into the Heavenly Society , that are continually viewing the Face of the Lamb , and contemplating his Glory . This inestimable Privilege is only procured and purchased by the Sufferings , Death , and Resurrection of our alone Saviour the Lord Jesus Christ , who hath provided an Inheritance incorruptible and undefiled , and that fadeth not away . O the Emphasis of these Words , an Inheritance ! What , a poor Mortal to be an Heir of Heaven ! And this Inheritance is incorruptible , not subject to Corruption , Alteration , or Change ; and it is undefiled . The Things of this World are defiled with Sin , they are vile , contemptible and vain , ( nay Vanity it self ) but this Heavenly Inheritance we see is incorruptible and undefiled . And to compleat our Fruition , it fadeth not away , but continueth throughout all Successions of Ages : There is no Probability nor Possibility of Decay or End ; for the Immutable and Eternal God hath assured us , that they fade not away , but are reserved in Heaven , a secure Place , beyond the reach of Men or Devils : It is not in the power of Friend or Foe to dispossess the Children of God of this Heavenly Inheritance . When I consider the Happiness , the inconceivable Felicity of the Saints above , that are now Possessors of this Inheritance , that is incorruptible , undefiled , and that will never fade away , I am apt to say with Austin's Mother , when she had heard a Discourse of the Glory above , What do I here then ? So am I reflecting , What do I here in this defiling World , sinning against , and offending God , when many are got safe beyond the reach of Sin and Sorrow , and are now Possessors of this Blessed Inheritance ? We are told it is reserved , but for whom ? For those who are kept by the Power of God , through Faith , unto Salvation . Lord , it is thy Work from first to last ; it is thou that preparest this Inheritance , and thou alone canst make thy People meet to be Possessors of it . Let me find the comfortable Effects of thy Almighty Power , which may enable me , through Faith , to attain Salvation ; that at the end of my Days I may receive the Salvation of my poor , precious , and immortal Soul , for his sake , who I hope loved me , and washed me , and died for me , and is now at thy right Hand , interceding for poor penitent Sinners . Let me have a share of those Benefits he hath purchased for his Elect People . Do thou , O Blessed Father , prepare Heaven for me , and make me meet for it ; and however thou dealest with me in this World , do not deny me Heaven at last ; the Hopes of that alone doth sweeten my Pilgrimage , and make my Passage through this World tolerable : therefore I humbly beg that whatever I miss here , I may not be excluded from thy comfortable Presence , but may be of the Number of those blessed Ones , for whom thou hast prepared an incorruptible and undefiled Inheritance , which fadeth not away , but is reserved in Heaven , for all those that Infinite Grace qualifies for , and makes meet to be Partakers of . PAPER VIII . WHen thy Iudgments , O Lord , are abroad in the Earth , the Inhabitants should learn Righteousness . What 's the Lesson that I and all Persons ought to learn by the late dreadful Earthquake ? Hath it not a Voice ? Doth it not cry aloud , and tell us , that our Sins have reached Heaven ? that God is angry and displeased with us ? and that , except we repent , we shall likewise perish ? We are as grievous Sinners as any , therefore have just cause to think God hath a Controversy with us in this Kingdom . In a neighbouring Nation God hath seen meet to lay his afflicting Hand in a tremendous manner ; he hath visited them with a sore , amazing , and dreadful Judgment , in permitting thousands to be destroyed by a lamentable Earthquake and Inundation of Water . And who , or what are we , that we should expect to be exempted from the same or worse Judgments ? We , whose Sins have exceeded theirs , may rationally look to drink the Dregs of their Cup ; for we in England have had more Means of Grace than they , but we have not improved them : we have had the Gospel , but we have slighted it : we have had the Offers of Salvation , but we have rejected them : we have had Sabbath upon Sabbath , Sermon upon Sermon , and yet have not made a due Improvement of these precious Opportunities . So that it 's but just with God to destroy us , and our Habitations , in which we have too too often dishonoured our good God , and brought a Scandal on that Holy Profession which we have made : We have the Name of Christians , but too many amongst us live like Devils Incarnate . How much Swearing , Lying , Stealing , Killing , and filthy Lewdness is to be found in this Land and Nation , and especially in this City ? O the horrid Oaths and Imprecations that are every Minute uttered , is dreadful to consider ! What little Conscience is made of keeping the Sabbath , that is as a Day of Recreation to most ; and those that spend it best , do too much think their own Thoughts , and speak their own Words , and do their own Actions ? So that every one must lay their Hand upon their Mouth , and cry , Guilty , Guilty . Have not we in this Nation cause to expect great and amazing Judgments , when in our Land those Sins are found , that a moral Heathen would blush to commit ? Our Sins , as well as the Ninivites , have reached to Heaven . O that our Repentance was as real , universal , and unfeigned as theirs ; and then there might be still some Hopes that God in Judgment would remember Mercy , and would not stir up all his Wrath , though we are an undeserving , ill-deserving , and Hell-deserving People . Lord , we are in the dark , and know not what thou art adoing with us : Thou hast lately let us see what thou canst do in a Minute : thou hast shaken the Earth , and it trembled ; and it was of thy infinite Mercy that we were not all destroyed , and sent quick to the lowest Hell. Thou art God , and not Man , therefore is it that we are not consumed . It 's of the Lord's Mercy that we are yet spared . Help us , O Lord , to make a good Use of this Reprieve , for we are as Brands pluck'd out of the Burning . What Jeopardy were we in when the Earth of late trembled under us , and our Houses seemed to be tumbling about our Ears ; our Hearts failing us , no Place left to run to for Shelter : How dejected and astonished did People look one upon another ? What Fears possess'd the Breasts of many , all in expectation of sorer Calamities than yet felt : but God hath hitherto spared us ; we are yet in the Land of the Living , on this side the Grave and everlasting Burnings ? God hath of late shook the Earth , O that we poor Mortals could get a Title to those unshaken Regions above , which are not obnoxious to those Vicissitudes and Changes that here in this lower World we are liable to . We ought to make a good Use of the late Earthquake ; it should awaken every one in particular to see in what Posture of Readiness we are in to meet our God. What if he should repeat this amazing Judgment , and not only threaten , but actually destroy us ? It were but just with God to deal with us , as lately with Iamaica . How insensible have we been of their Judgments and Calamities ? how unreform'd are we , though we see how God deals with others of our Fellow-Creatures ? We , in probability , are as great Offenders as they ; we spared , they consumed ; God gives us Space to repent ; O that he would not deny the Grace of true Repentance ! We may look upon this late Warning , like Ionah's Message , that within a little while this City and Inhabitants shall be utterly destroyed . Without dispute our Sins have reached Heaven ; the Cry of them is very great : and should God deal with us as we have deserved , we might long since have been consumed , our Bodies been sent to the Grave , and our Souls to Hell. But we have a God whose Compassions fail not , therefore is it that we are not utterly forsaken . He is God , and not Man , wherefore it is that we are not Monuments of his Justice : But his Mercies are still extended to us , a sinful rebellious Nation . O that they may lead us to Repentance , and that the Effects of his Goodness may be shewed in our thankful Lives , for this , and all other Mercies which the Bounty of his Providence still vouchsafeth us . PAPER IX . DEath seemeth to make its near Approach to me ; and I am of all Persons most inexcusable , who have frequent Warnings of my Departure hence , if I do not in some measure bethink my self , and consider my latter End. Lord , I have reason to conclude , that few Sands remain in my Glass to run : With what Astonishment , Anguish , and Trouble , may I review my Life past ; not one Thought , Word or Action , but needs a Pardon : I blush to see how vile I have been ; and if I cannot bear the Scrutiny of my own Conscience , how shall I abide thy severe Trial , who hath kept an exact Account of all my Sins and Offences ? A numberless Number of Sins may be charged upon me , which I confess I have been guilty of . To whom shall I betake my self for Relief and Mercy but to thee , O my gracious God ? for that I have heard that the God of Israel is a merciful God ; that he is slow to Anger , and plenteous in Mercy ; that he doth abundantly pardon and forgive the Sins , Offences , and Provocations of his poor Creatures ; and therefore as I would not presume , so I dare not despair . Lord , I fly from the Throne of thy Justice to the Throne of thy Mercy , and humbly implore Pity , Pardon and Compassion , for thy Son's sake . Magnify thy Grace in pardoning me : though my Sins have abounded , let thy free Grace superabound . Blot out all my Sins out of the Book of thy Remembrance , and let my Name be written in the Book of Life : Let me be meet for the Inheritance of the Saints in Light , when this earthly Cottage shall crumble to Dust. Let me be admitted to that Building , an House not made with Hands , eternal in the Heavens . Let not me , though unworthy , be excluded from thy Presence . Look on me in and through thy well-beloved Son , in whom only thou art well pleased , and for his sake be reconciled to me a vile Wretch : By his Stripes let me be healed . I have nothing to plead for my self , only the Satisfaction of my Blessed Saviour , on whom alone I rely for Pardon and Life . Give me some undeniable Evidence that I do belong to the Election of Grace ; and that within a little while I shall be released from this Body of Sin and Death , and shall be made perfectly blessed in a full Injoyment of thee to all Eternity . Let me have some comfortable Hopes and Foretaste of a blessed Immortality , to sweeten my Passage through and out of this World. I am hastning and posting apace into an endless Eternity ; O that I were ready for my Appearance at thy Bar. Ah Lord ! if my Judg be not my Advocate , with what Dread and Astonishment must I needs think of thy Tribunal , where I must appear before a Heart-searching , and a Sin-revenging God! There is not one Sin in my whole Life but is seen to thine all-seeing Eye , and is all naked and open to thee . Lord , I would humbly beg that my Sins , though many and great , may all be pardoned and forgiven . Many horrid Sinners have been received to Mercy ; and though my Sins are of a Crimson and Scarlet Dye , yet the Blood of an All-sufficient Saviour can wash them white : He is able ( and willing ) to save all those that come to God through him , and he ever lives to make Intercession for them . Help me , by Faith , to lay hold on this Redeemer , who came into the World on this very Errand , to save poor Sinners , and reconcile them to God. If so , I dare not , I will not despair : yet , Lord , I beg I may not presume . Help me humbly to cast my self prostrate at thy Feet , and implore thy Heavenly Benediction . Bless me ( even me ) in turning me away from all my Sins ; let them never separate between thee and my poor Soul : Let them all be remitted , and then it will be as if they had never been committed . In my last and sorest Agonies let me see thou art reconciled to me . Be with me till I die ; and when I die , and when this World can yield me no Help , Comfort , or Support , let me find it all in thee . I know thy Presence can sweeten all the Troubles of this Life , and Death it self : Then let me not be dismayed at that last and great Enemy . When I pass thorow the Valley and Shadow of Death , I will fear no Evil , for thou wilt be with me . O Lord , I beg thou wouldst not ( then ) be a Terror to me : Thou art my Hope in the Day of Evil : Help me then to hold up my Head with Comfort , hoping my Redemption draweth nigh . Let not this World have such possession of my Heart and Affections , as to make me unwilling to dislodg and go hence when thou callest me off the Stage of this Life . Let the last Scene of my Life be the best part of my Days . Let me honour thee by doing thy Will , and submitting to whatever thou my God shalt think fit to lay on me . Help me to bear patiently thy afflicting Hand , either Sickness , or worldly Crosses , or Death it self . Let me not dare to murmur , grumble or complain when Death looks me in the Face : Let me not be too much daunted , startled , and affrighted at its Approach . Thousands , and ten thousands have gone through that dark Passage , and shot that Gulph , and there is no escape for any of the Children of Adam : they that have deserved Death Eternal , have no cause to grumble at Death Temporal , especially if it be unstung ; nay , then there 's Cause of Triumph , for it is an Entrance into Life , and Messenger to Glory ; therefore I hope , and firmly believe and trust , that that God who hath conducted so many safe through those dark Regions , will not leave my poor Soul in its last Conflicts . PAPER X. I Sensibly find my outward Man perish and decay , but how comfortable would it be to me , if I could as easily perceive the inward Man to be renewed day by day ? This Earthly Tabernacle is tottering , and e're long will tumble down ; but in what plight is the poor Soul that now inhabiteth this ruinated Cottage ? What Provision hath it made against that Day when it must be turned out ? hath it got an Interest in , and a Title to an enduring Substance ; a House above , eternal in the Heavens ? This Life of mine is but a Vapour , it appeareth but for a little while , and then vanisheth away . Lord , teach me to number my Days , that I may know how frail I am . This outward Man is daily consuming , wasting , perishing and decaying , and shall I be careless , negligent , remiss and unconcerned about my future State , how it will go with me hereafter in the other World ? Though my bodily Strength abate , yet let the inward Man be renewed every Day , and wax stronger and stronger : When the Comforts of this Life are , as Iob saith of the White of an Egg , unsavory , have no Relish , and are no Satisfaction to me , let me have Comforts and Cordials that this World knoweth not of , even the Light of thy Countenance , and that will put Gladness into my Heart , more than all the Treasures and Pleasures of this vain World. Whatever thou deniest me , deny me not thy self to be my God and Portion ; and let me have an Interest in thy Son , my only Saviour and Redeemer : and do thou graciously give thy Holy Spirit to direct , guide , quicken , counsel and comfort me the remaining part of my sojourning here . How few Days may put a Period to my Life , I know not : In all probability it will not be long before I leave the Stage of this World , and be summoned before the Bar of God , to give a strict and impartial Account of my past Life . O it is an awful thing to die and come to Judgment ! I beg , O Lord , I beg that I may be made meet for the Inheritance of the Saints in Light. Sanctify me wholly ; let my whole Spirit , Soul and Body , be preserved blameless unto the Coming of my Lord Jesus Christ. O be thou pleased to preserve me unto thy Heavenly Kingdom . Many Fears , and much Ground for Fears have I , that I shall never enter into Rest : But blessed Lord , do not exclude me from thy comfortable Presence hereafter : Do thou make me fit to be a Member of those blessed Inhabitants of the New Ierusalem . Though I am altogether unworthy , yet if thou , O Lord , please to account me worthy , I may then be so happy as to stand before the Son of Man with Courage and Comfort . Keep thou me by thy Almighty Power , through Faith , unto Salvation . Let me be preserved from fainting , sinking , and desponding in my last Conflicts and Agonies . Let me see thee who art invisible , and with an Eye of Faith look within the Vail , whence I look for the Saviour , the Lord Jesus Christ , to change this vile Body ( of mine ) that it may be fashioned like to his glorious Body . Let this Saviour be my Saviour and Redeemer , even the Lord Jesus Christ : and let me be assured that he is mine , and I am indeed his ; and that this vile , contemptible , wretched Body shall be changed , and made like to his glorious and blessed Body . This is such an Honour and Privilege , that I have hardly a Face to ask : But I find a Warrant in thy Word , to look , long , expect , pant , and wait for so happy a Day and Time , as to be in a sinless State and Condition , where we shall see our Saviour , and be like him ; where earthly Troubles and Sorrows shall vanish and decay ; where the World , the Flesh , and the Devil , shall have no Power to tempt , molest or disturb those that thou , O Lord God Almighty , shalt admit into thy Heavenly Kingdom and Glory . O blessed Souls that are here owned by thee , approved by thee , and shall at last be received by thee into those Eternal Mansions above . Lord , I humbly put in for a Share in these inestimable Mercies and Privileges : Earthly things cannot content me , without some Hopes , some Prospect , some Glimpse of thy Love and Favour : If thou afford me this , I may then bear the Inconveniencies , the Hardships , and ill Usage I meet with here in this howling Desart . Let not my Unworthiness be a Bar and Hindrance to hinder good things from me . Look not on me as in my self , a vile , polluted , wretched , undone Creature ; but behold me in and through thy well-beloved Son , and for his sake alone be gracious and merciful to me . I have been guilty of black and horrid Sins , and Millions of Sins have I been committing daily , without Sense , Sorrow or Remorse . O may such a Sinner as I find Mercy ! Lord , I sometimes doubt and despair , and conclude there is no Hopes for me ; I fear Heaven-Gate is shut against me ; and though I cry and knock , it may all be in vain . Lord , I cannot bear such a Thought as to think I am rejected , forsaken , and cast off by thee . I e'n cry out with the Jailor , What shall I do to be saved ? What shall I do to obtain Eternal Life ? I find many comfortable Promises in thy Word to repenting and returning Sinners , that those that come to thee thou wilt in no wise cast out ; and that the Blood of Jesus Christ thy Son cleanseth from all Sins . Lord , I desire to come to thee , and come in a right manner , and humbly beg thou wilt not cast me out , nor cast me off , as one whom thou no more canst love . Let me have the Benefit of that healing , cleansing , Peace-speaking Blood of the Lamb of God , which taketh away the Sins of the World. I find in thy Word a black Catalogue of Sins , and Sinners too , who have been guilty of gross Offences , whose Crimes would certainly exclude them Heaven , unless thy unlimited Mercy and Compassion had inclined thee to look with Pity on them . When the Apostle had mentioned those foul and horrid Sins that should deprive poor Souls of the Joys of Heaven , he immediately , for the Benefit of After-Ages , and the Comfort of desponding Souls , adds , But such were some of you , but ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Iesus , and by the Spirit of our God. Lord , thou alone knowest what numberless Numbers of Sins I am guilty of , and for which e're long I shall be summoned to give a strict and severe Account . Lord , I have nothing to plead for my self why I should not be condemned , but I humbly cast my self at the Throne of thy Grace , and implore Mercy ; Mercy , Lord , Mercy I need , without this I cannot live comfortably , nor die safely . O let me ( even me ) be washed , let me be sanctified , let me be justified ; in the Name of the Lord Jesus let me be a Partaker of the Benefits of his Death , Resurrection , Ascension , and Intercession ; and let me be assured I am one of those that shall live and reign with him , World without end . In my sorest Distresses , and last Agonies and Conflicts , let me see thee , a God in Covenant , and reconciled to me : Let not my Evidences for Heaven be then to get . When I come to die , let me have nothing to do but to die , and surrender up my Soul into the Hands of that God who gave it me . Let not the Foresight or Prospect of Death be so terrifying as to overwhelm me , and cause me to fall from thee . Be with me when I pass through the dark and dismal Passage of Death : When Flesh , Heart , and all Creature-Comforts fail and forsake me , O Blessed Lord , be thou the Strength of my Heart , and my Portion for ever-more . PAPER XI . WORK while it is Day , the Night is coming in which none can work . Now is the Day of God's Patience and Forbearance ; this is the only time that God hath allotted for Work and Service : He that doth the Work for which he came into the World faithfully and carefully , shall in the Evening of the Day receive a bountiful Reward ; but if he neglects his Opportunity , and squanders away his Time in Idleness and Sloth , the Night will surprise him , and then it will be too late to begin that Work which before he would not be perswaded to set about . This Counsel is serious and grave , every one hath Work to do ; ( O that all would be convinced of this great Truth ! ) we have Souls to save , Heaven to secure , an Interest in Christ to get , and yet we are stupid and negligent , as if this were a Matter of no great moment . O my God , give me Wisdom that I may see the Necessity of looking after my Soul , that it may go well with that , however it fare with the Body and worldly Concerns . Now is the Day , now is the Time to provide for a happy Eternity : to Day if you will hear his Voice ; to Morrow may be too late , therefore now set about this Work in good earnest ; see how it stands with thy poor Soul , Is God and thy Soul Friends ? or are they still at a distance ? Is God dearer to thee than all the World ? Dost thou think thy self happier in being a Child of God , an Heir of Heaven , than if thou wert possessed of all the things of this lower World ? Dost thou not prize and value God as thy Chief Friend , and rather have his Favour and Friendship , than to have the greatest Monarchs on thy side ? Dost thou humbly resolve to be the Lord's , and his only ; and that thy Time , thy Heart and Strength , thy Memory , Understanding , shall be all exercised in thy Maker's Service ? Study his Mind and Will , and then readily comply with his Commands : fear his Threatnings , believe his Promises , obey his Precepts , and resolve with Iob , that though he slay thee , yet thou wilt trust in him . Resolve to follow God through all Difficulties ; beg of him to own thee for his , to avouch thee to be one of his peculiar People . Secure a Title to Heaven : this World is passing away apace ; the Day is spending , and the Night approaching , in which I cannot work . I am sensible of the Greatness of my Work , and know not how short my Time may be ; it may be shorter than I or the World imagine . My Work is so great and difficult , that in my own Strength I can do nothing . Lord Jesus , I implore thy Aid and Assistance ; for thy Merit sake let my Sins all be done away ; let me be sanctified , justified , pardoned , and be made meet to be received into those blessed Mansions that are prepared for thy Redeemed Ones . Let me have those Qualifications that are requisite in all those whom thou admittest to live and reign with thee for ever , that Holiness of Life , that Purity of Heart , that Sincerity , that Heavenly-mindedness , that Weanedness from this World and worldly Injoyments , which is required in all those that love and fear thee . Let me have those Divine Qualities that may render me amiable in the Eyes of my Judg. O blessed Jesus , let thy Righteousness be imputed unto me , and my Sins washed away with thy precious Blood. Deny me not an Interest in thy meritorious Death and Sufferings . I cannot be happy here nor hereafter , without some comfortable Hopes that I do belong to the Election of Grace . Lord , if it be thy Will , let me know assuredly that I am one of them for whom Christ died ; seeing he died for Sinners , let me never die in my Sins . And as I trust Christ died for me , so let thy Holy Spirit live and reign in me . Let me be guided , directed , counselled , comforted , strengthned , and supported , the remaining part of my Days , that whether they be few or many , they may be so spent , that when I come to lie upon a sick and Death-bed , I may lift up my Head with Joy unspeakable , hoping my Redemption draws nigh . In my last Agonies be not thou far from me ; thou art now ( and I am sure wilt be then ) my only Hope , therefore be not a Terror unto me . Let me then find that the Eternal God is my Refuge , and that underneath are his everlasting Arms. I do expect to have my Flesh and my Heart ( within a little while ) to fail me ; but Lord , be thou the Strength of my Heart and my Portion for ever . Lord , I hope I have chosen thee ( long ago ) for my Portion , and am resolved by thy Grace enabling me , to stick to my Choice ; therefore be thou pleased to be with me in my sorest Conflict , at the Hour of Death , and in the Day of Judgment . Let me not then be left by thee , or forsaken and rejected by thee the Great Judg of all the World , whose irreversable dreadful Sentence will e'r long be pass'd upon all those that forget and neglect thee ; in which Number I beg I may not be found . Seeing Time is posting away , and Eternity appoaching , and none knows how soon Death may arrest them , it is highly necessary to be often considering what will do us most good , and stand us most in stead at a dying Hour , when this World and all its Injoyments will ( as Iob saith of the White of an Egg ) have no Relish nor 〈◊〉 in them . When we come to the Brink of Eternity , all our earthly Comforts will vanish and disappear , our Friends and nearest and dearest Relations will bid as adieu , they cannot help us , nor hinder Death one Moment : Our Riches , though we had gained never so much , cannot ease one Pain , nor find one Remedy for our mortal Disease ; the Serjeant Death will not be bribed to stay till another Year , or Day , or Hour ; no , they must be gone , nill they will they , they must into the other World. Let me , O Lord , be in a Posture of Readiness , that when thou shalt summons me to appear before thy dreadful Throne , I may not be found naked , but may be found in Christ , and not in my Sins . Let me by every Sabbath , Sermon , Prayer , and Sacrament , be brought nearer to thy self , whose I am , and whom I hope to serve here , and injoy hereafter in thy Heavenly Kingdom , where are an innumerable Company of Angels , and the general Assembly and Church of the First-born , which are written in Heaven ; where is God the Judg of all , and the Spirits of just Men made perfect , and Jesus the Mediator of the New Covenant , and the Blood of Sprinkling that speaketh better things than that of Abel . Who can think of these glorious Inhabitants , and not long to be with them ? O happy and blessed Souls are they that are safe got home , and are now with God and his Angels ; and this Assembly and Church of the First-born , whose Names were written in Heaven . Who would not desire to be with the Spirits of the just Men , who are made perfect ? O the Goodness of God to make Men perfect , and then receive them to himself , because they are so ! O what Thanks should be ascribed to our dear Lord Jesus , the Mediator of the New Covenant , for purchasing at so dear a rate such inestimable Privileges and Blessings for such vile Worms as Men ! This Blood of Sprinkling cries louder for Mercy than the Blood of Abel did for Vengeance . These holy Ones have washed their Robes , and made them white in the Blood of the Lamb. The Lamb's Blood can wash the foulest Sinner white , therefore are they brought before the Throne of God , and serve him Day and Night in his Temple ; and he that sitteth on the Throne shall dwell among them : they shall hunger no more , neither thirst any more , neither shall the Sun light on them , nor the Heat ; for the Lamb which is in the midst of the Throne shall feed them , and shall lead them unto living Fountains of Water : and God shall wipe away all Tears from their Eyes . O what blessed Imployment are the Saints ingaged in , in serving God Day and Night in his Temple , where the everlasting JEHOVAH , that sitteth on the Throne , shall eternally dwell among them : The Bliss of these Heavenly Inhabitants is inconceivable . Well may the Apostle say , Eye hath not seen , nor Ear heard , what God hath laid up for them that love him . It is exceedingly above what we can think , or imagine , or conceive : Who can tell what it is continually to injoy the comfortable Presence of the great God and the Lamb ? When God's People have had but some Glimpse of his Favour and Friendship , and some Hopes of dwelling with him , they have impatiently longed for a Dissolution : They count this World as a Prison in which they are separated from their God , their Christ , and the Holy Angels , which will be their everlasting Companions . Those that God will admit into his everlasting Glory , he hath told us , they shall be exempted for all hurtful Evils ; never shall they hunger more , nor thirst any more . Lord , too too many Thoughts do I spend about these outward Supplies of Meat , and Drink , and Raiment . O when , when wilt thou bring me to Heaven , where these things will be of no Use nor Value to me ? Happy , and only happy are they whom the Lamb , which is in the midst of the Throne , will feed , and lead to the Fountain of Living Water , from whose Eyes all Tears shall be wip'd ; they shall know no more what Death meaneth . In Heaven there is no Sorrow , nor Crying ; nor shall there be any more Pain , for all old things shall be done away : the former things are passed away , past and gone ; nothing remains but Joy and Gladness , and praising of our Great Creator , sounding out continual Halleluja's to the King of Kings . Lord , is it my Duty to be fitting and preparing my self for this blessed State , and for my Approach before thy awful Tribunal ? and dare I still neglect it ? Help me to remember that I must work while it is Day ; the Night of Sickness , Sorrow , and Death are approaching , and then I cannot work . Lord Jesus , make me meet , make me fit for thy blessed self , that when I come to leave this base World , I may be admitted to the Heavenly Society of Saints and Angels , Cherubims and Seraphims , where are ten thousand times ten thousand , saying , with a loud Voice , Worthy is the Lamb that was slain , to receive Power , and Riches , and Wisdom , and Strength , and Honour , and Glory , and Blessing . Every Creature in Heaven and Earth shall then say , Blessing , Honour , and Glory , and Power be unto him that sitteth upon the Throne , and unto the Lamb , for ever and ever . Amen and Amen . PAPER XII . I Am frequently assaulted with this sore Temptation , that I shall never persevere and hold out to the end , but shall tire and saint , and grow weary , so that every Trial shall master and overcome me ; so that I sometimes fear there is no Hopes for me of entring into Rest : I fear I shall fail short of eternal Life , which is a cutting Consideration to me , and sometimes sinks me into the Depth of Misery . But that I may not wholly despond , I will here recite some Places of Scripture which consist of Precepts and Promises ; and which , I hope , may be of use to me , and may make me stir up my self to do what in me lieth to lay hold on the Hope set before me ; and may cause me to look to thee , O blessed Father , for Grace and Strength to hold out to the End of my Days . Let me not grow weary in Well-doing , for in due time I shall reap if I faint not . In Rev. 2. 10. it is said , Fear none of those things which thou shalt suffer : Behold , the Devil shall cast some of you into Prison , that ye may be tried , and ye shall have Tribulation ten Days . Be thou faithful unto Death , and I will give thee a Crown of Life . Doth God say , Fear none of those things which ye shall suffer ? and yet shall I be overwhelmed , and dejected , and distracted , for fear of Troubles and Calamities ? Here is mentioned the worst of Enemies , the Devil ; he shall afflict some , and cast them into Prison ; but at this we ought not to be terrified , for sometimes God doth it to try his poor People , and he doth permit them to be in Tribulation : but God limits the time , it is expressed here ten Days , that is a certain for an uncertain time ; it implies but a short time : were it at our Adversary's , the Devil's Disposal , we might be as many Years as here are mentioned Days , yea all our Life-time in continual Sorrow ; but we are in the Hands of a merciful God : and though he see meet sometimes to scourge and try us , yet he will not let us be tempted beyond what he will enable us to bear ; and for our Incouragement he hath said , If we be faithful to Death , he will graciously reward us . He that saith , Be thou faithful , make me faithful , and then I need not doubt but he will give me this Crown of Life : It is not , nor cannot be merited by us ; it is the free Gift of God. Here are several Promises he hath graciously made to those that hold out to the end ; as in ver . 7. To him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God. Who would not strive to overcome , that at last he may be admitted into the Paradise of God , where he shall eat of the Tree of Life , and then shall hunger and thirst no more , but shall be happy in the Injoyment of God and the Lamb , to all Eternity ? Ver. 11. He that overcometh , shall not be hurt of the Second Death . What a comfortable Promise is this ! The First Death is nothing in comparison of the Second : What 's Death Temporal , if compared to Death Eternal ? When we die , we are deprived of earthly Friends , and earthly Comforts ; but if the Second Death hath Dominion over us , then there is an eternal Banishment from the comfortable Presence of God , and an eternal Separation between God and the poor Soul , ( which is Hell it self . ) O Lord , give me Grace that I may so fight , strive , run and conquer , and at last overcome , that I may not be hurt of the Second Death . Ver. 17. To him that overcometh will I give to eat of the hidden Manna , and will give him a white Stone , and in the Stone a new Name written , which no Man knoweth , saving he that receiveth it . This is an unspeakable Privilege indeed , to have the Bread of Life : This hidden Manna , it is hidden from the World , and given only to those who through Faith and Patience lay hold on eternal Life . How happy are those that have the White Stone of Absolution , and have in it a new Name written ? Once indeed they were Children of Darkness , Children of this World ; but now , through Grace , they are made Children of Light , they have the Image of God impress'd upon their Souls ; and though the World know it not , yet the Persons that receive this inestimable Privilege , find ( at least sometimes ) a Change in their Heart , and can rejoice in their future Hopes , that however it goes with them here , yet they can be contented , knowing it will not be long e're they be past the Inconveniencies of their present Pilgrimage , and shall then be admitted into the Heavenly Canaan , where all Troubles , and Sorrows , and Calamities , shall be done away , and they shall injoy God World without End. Amen . Chap. 3. v. 5. He that overcometh , the same shall be clothed in white Raiment , and I will not blot out his Name out of the Book of Life , but I will confess his Name before my Father , and before his Angels . How many Motives are here to Perseverance ? Just now a Promise of hidden Manna to eat , now of white Raiment to clothe the Person that overcomes . This white Raiment is the Righteousness of Jesus Christ , in which poor Sinners must be clothed : If they should have nothing but their own Righteousness to appear in , they would not be able to stand in the Judgment . How blessed and happy are all those for whom this white Raiment is prepared ? they are assured that their Name shall not be blotted out of the Book of Life . It is an inestimable Privilege to have their Names register'd in Heaven , for to them Christ saith , that he will confess them before his Father , and before his Angels , to be owned , approved , and commended before Men and Angels , and the great Assembly of the Just. This should excite us to be diligent and faithful to the end , that at the last we may overcome , and be Sharers of these great Benefits that are promised unto those who are clothed with this white Raiment . Ver. 11. Behold , I come quickly ; hold that fast which thou hast , that no Man take thy Crown . We not knowing how soon our Saviour may come , ought to be watchful , careful and diligent , and hold fast Faith and a good Conscience , that so we may hold out to the end , that none may deprive us of our Crown . Him that overcometh will I make a Pillar in the Temple of my God ; and he shall go no more out : and I will write upon him the Name of my God , and the Name of the City of my God , which is New Jerusalem , which cometh down out of Heaven from my God ; and I will write upon him my new Name . To be a Pillar in God's Temple is an high Honour , it is a fixed Place ; no danger of being removed , if once set there : and God will write his Name upon it , and own it for his own , and ingrave the Name of the City Ierusalem which is above , as a Token that they are Denisons and Inhabitants of the New Ierusalem , and then the Lord will write upon him a new Name . The Lord knows them that are his , he distinguisheth them from the rest of the World : Happy are those that be in such a Case : Blessed are those whom God hath chosen to be a Pillar in his Temple . To him that overcometh will I grant to sit with me on my Throne , even as I also overcame , and am sat down with my Father on his Throne . Who would grudg at a little Pains , and Labour , and Difficulties , if at last he may overcome his Spiritual Enemies ? Here 's a gracious Promise that our blessed Saviour makes , that if we do overcome , ( though it must be by his Grace , his Strength and Assistance ) he will grant us to sit with him on his Throne . What an Honour is this to be conferr'd upon poor Mortals ? What , to sit with Christ and his Holy Angels upon a Throne ! Well may we say with the Apostle , Eye hath not seen , nor Ear heard , what God hath prepared for those that love him . If we do overcome a few Difficulties , and deny our selves some small things for Christ's sake , will he thus amply reward us , by admitting us to be Sharers with him in the Glories of Heaven ? He hath said it , and his Word shall stand , that if we overcome we shall sit with him , even as he hath overcome , and is set down with his Father . Our Saviour indeed did the whole Will of his Father , and overcame all the Hardships and Difficulties that he met with , in accomplishing his Father's good Pleasure . He was despised of Men , he was spit upon , he was mocked and buffeted , and at last crucified ; and yet how meekly did he submit to all this ! We find him in his greatest Agonies saying , Not my Will , but thine be done ; and , the Cup that my Father hath given me , shall I not drink it ? And shall I dispute his Will and Pleasure ? Our Saviour he indured the Cross , despised the Shame , and is now set down at the right Hand of the Throne of God. He bore all the various Difficulties , he pass'd through here with an invincible Courage and Constancy ; and now we are assured that he is set down on the Throne of God , and hath promised that those that are true Followers of him , shall in due time inherit Eternal Life , and shall sit down with him on the Throne of God , as certainly as he is already set down with his Father . Chap. 21. v. 7. He that overcometh shall inherit all things ; and I will be his God , and he shall be my Son. Here are several Particulars instanced , in what those shall possess that overcome : and here , to conclude , it is said , he shall inherit all things , all things necessary for this Life , or a better ; all things conducing to this Life and the other . But to compleat the Happiness of the Godly , God hath promised to be his God , and that he will own him as his Son : And I am sure none can be miserable that have this God for their God and Portion . Seeing here are so many comfortable Promises to those that overcome , help me , O my God , that I may not seem to fall short of entering into thy Rest , but help me to persevere and hold out to the End. Do thou strengthen me against all needless Fears . Thou that saidst , Fear none of those things that thou shalt suffer , give me an undaunted Spirit against all earthly Troubles . What though thou meetest with many Troubles and Trials , yet thy God hath told thee , they shall not last long . If thou sink under thy Burden , thou art undone ; but if thou couragiously overcomest , these Promises to thy Comfort thou mayst lay hold on . Be faithful to the Death , and then thy good God will give thee a Crown of Life , which fadeth not away , but is reserved in Heaven for these that love and fear him . PAPER XIII . O Lord , I beg a Meetness for Heaven ; make me meet to be a Partaker of the Inheritance of the Saints in Light. I am unmeet , unfit , unprepared , unworthy to be a Partaker of those Privileges that are injoyed above at thy right Hand by thy redeemed Ones : But , Lord , I humbly desire thou wouldst sit , prepare and qualify me for Communion with thy self in Glory . Help me to be getting Dispositions for Heaven , to be meet to live above . I often desire to be at home at my Father's House , to be there where God and Christ is , where the Saints and Angels , and all the Host of Heaven are continually lauding , blessing , praising , and magnifying thy Great and Holy Name . O Holy , Holy , Holy Lord God of Hosts , shall ever such a poor Worm as I be admitted to dwell with thee in thy Heavenly Temple ? I that am so ill-deserving ; I that am so undeserving , dare I presume ? Can I hope upon good Grounds that I shall be of the Number of those happy Ones who shall be called unto thy Kingdom and Glory ; there to live and reign with thee , World without End ? Sometimes I am overwhelmed , and utterly despair of this high Honour , when I consider what a vile Wretch I am by Nature . And when I reflect on the Sins of my Life , that my whole Life hath been one continual Provocation against thy Divine Majesty , I can hardly find Day or Hour wherein I have not offended thee : Nay , I fear my very Prayers are Sins and Abominations to thy pure Eyes : And if my Condition be such , how is it like to fare with me to all Eternity ? Who will be my Companions in the other World , if I am cast off by thee , and excluded from thy Presence ? ( which , Lord , I earnestly implore may never be my Portion . ) Give me leave to plead with thee ; I find in thy Word that the Blood of Christ cleanseth from all Sins , those of a Crimson and Scarlet Dye : and also I read that he came to save the Chief of Sinners that are sensible of their lost and undone Condition , and that fly to him for help . He hath said , those that come to him he will in no wise cast out . Being incouraged by thy Holy Word to come to thee in thy Son's Name , I humbly beg , for his sake , that all my Sins may be pardoned , and done away ; that I may be sanctified , washed , and cleansed in the Laver of his Righteousness . Let me have a Meetness and Fitness for Heaven , where I long to be : Help me to be laying up a good Foundation against the time to come , that I may lay hold of Eternal Life . Let me be kept by the mighty Power of God through Faith unto Salvation . O keep me from falling , and preserve me blameless to thy Heavenly Kingdom , for Christ Jesus's sake . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A51833-e2050 * Titus Vespasian the Roman Emperor . * The Circle of Instruction . * Taken up amongst the Blessed . 
A23622	----	The life & death of Mr. Joseph Alleine, late teacher of the church at Taunton, in Somersetshire, assistant to Mr. Newton whereunto are annexed diverse Christian letters of his, full of spiritual instructions tending to the promoting of the power of Godliness, both in persons and families, and his funeral sermon, preached by Mr. Newton. Alleine, Theodosia. 1672 Approx. 659 KB of XML-encoded text transcribed from 167 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A23622 Wing A1013_PARTIAL Wing N1047_PARTIAL ESTC R19966 12676429 ocm 12676429 65560 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23622) Transcribed from: (Early English Books Online ; image set 65560) Images scanned from microfilm: (Early English books, 1641-1700 ; 679:33) The life & death of Mr. Joseph Alleine, late teacher of the church at Taunton, in Somersetshire, assistant to Mr. Newton whereunto are annexed diverse Christian letters of his, full of spiritual instructions tending to the promoting of the power of Godliness, both in persons and families, and his funeral sermon, preached by Mr. Newton. Alleine, Theodosia. Baxter, Richard, 1615-1691. Alleine, Joseph, 1634-1668. Christian letters full of spiritual instructions. Newton, George, 1602-1681. Sermon preached at the funeral of Mr. Joseph Alleine. 143 [i.e. 127], 167, [1], 26 p. Printed for Nevil Simmons ..., London : 1672. Consists of articles written by Theodosia Alleine and others, with an introd. by Richard Baxter. "Christian letters full of spiritual instructions" and "A sermon preached at the funeral of Mr. Joseph Alleine" each has special t.p. and separate paging. Newton's sermon was also issued separately, and appears cataloged separately as Wing (2nd ed.) N1047 at reel . Advertisement: prelim. p. [5]-[8]. Reproduction of original in Huntington Library. Entry for A1013 (The life and death) cancelled in Wing (2nd ed.), replaced by A1011A. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Alleine, Joseph, 1634-1668. Funeral sermons. Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-10 Apex CoVantage Keyed and coded from ProQuest page images 2002-05 TCP Staff (Michigan) Sampled and proofread 2002-05 Olivia Bottum Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion THE Life and Death of Mr. JOSEPH ALLEINE , Late Teacher of the Church at Taunton , in Sommersetshire , Assistant to Mr. Newton . Whereunto are Annexed Diverse Christian LETTERS Of His , Full of Spiritual Instructions tending to the Promoting of the power of Godliness , both in Persons , and Families . AND HIS FUNERAL SERMON Preached by Mr. Newton . LOFDON , Printed for Nevil Simmon , at the Princes-Arms in St. Pauls Church-yard , 1672. The Contents . CHAP. I. THE Introduction , by Mr. Richard Baxter , p. 〈◊〉 CHAP. II. A brief Relation of his early setting forth in the Christian Race from his Childhood ; and some Memorials of his first beginnings , and earnest pursuit of Learning in the University . Written by an eye-witness thereof , p. 18 CHAP. III. A brief Character of him , by Mr. Richard Alleine , shewing how eminently he was qualified for the Ministerial service and warfare whereunto he was called , p. 18 CHAP. IV. An account of his godly Life and Practice , and of the course of his Ministry in Taunton ; given by Mr. George Newton , the Reverend Pastor there , whose Assistant he was , p. 33 CHAP. V. A further Account of his Ministry , by way of Supplement to the former : By one of his Fellow-Labourers , who was his intimate Friend , p. 39 CHAP. VI. A full Narrative of his Life from his silencing to his Death ; by his Widow , Mr. Theodosia Alleine , in her own words : Wherein is notably set forth with what patience he ran the Race that was set before him , and fulfilled the Ministry that he had received in the Lord , p. 52 CHAP. VII . Some Notes by another , whose House he lodged in , p. 97 CHAP. VIII . An intire and exact Delineation of this Holy Person . Written by one of his familiar Acquaintance : Presented as the Portraicture of a compleat Gospel-Minister , p. 102 CHAP. IX . A few Additions to this Character , by his intimate Friend Mr. Richard Fairclough , p. 123 LET the Reader know , ( to assure him that Faction and Partiality are not the Authors of this History ) that the two full Narratives that are not subscribed , are written by two Conformable Ministers of very great sincerity and abilities , who were long and intimately acquainted with Mr. Joseph Alleine . REader , thou art desired to take notice , That that part of the Life which is drawn up by Mrs. Theodosia Alleine , was sent up by her to a worthy Divine , by him to be published in his own Stile , she not imagining it should be put forth in her own words . But that worthy Person , and divers others , upon 〈◊〉 , saw no reason to alter it , but caused it to be printed as it is . These Books following are Published by Mr. Richard Baxter ; and Printed for Nevil Simmons , at the Princes-Arms in Saint Pauls Church-yard . 1. HIS Aphorisms of Justification . 2. The Saints Everlasting Rest , in quarto . 3. Plain Scripture-proof of Infant Church-membership and Baptism , in quarto . 4. The right Method for a setled Peace of Conscience , and Spiritual Comforts , in 32 Directions , in octavo . 5. Christian Concord : or , the Agreement of the Associated Pastors and Churches of Worcester-shire , in quarto . 6. True Christianity ; or , Christ's Absolute Dominion , &c. In two Assize Sermons preacht at Worcester ; in twelves . 7. A Sermon of Judgment preach'd at Pauls , London , Dec. 17. 1664. and now enlarged , in twelves . 8. Making light of Christ and Salvation , too oft the issue of Gospel-Invitations ; manifested in a Sermon preached at Laurence-Jury in London , in octavo . 9. The Agreement of divers Ministers of Christ in the County of Woroester , for Catechizing , or Personal Instructing all in their several 〈◊〉 that will consent thereunto ; Containing , 1. The Articles of our Agreement . 2. An 〈◊〉 to the People to submit to this necessary work . 3. The Profession of Faith and Catechism , in octavo . 10. Guildas Salvianus , The Reformed Pastor , shewing the Nature of the Pastoral Work , especially in private Instruction and Catechizing , in octavo . 11. Certain Disputations of Right to Sacraments , and the true Nature of visible Christianity , in quarto . 12. Of Justification : Four Disputations clearing and amicably defending the Truth , against the unnecessary oppositions of divers Learned and Reverend Brethreu , in quarto . 13. A Treatise of Conversion , Preached and now published for the use of those that are strangers to a true Conversion , &c. in quarto . 14. One Sheet for the Ministry , against the Malignants of all sorts . 15. A Winding-sheet for Popery . 16. One Sheet against the Quakers . 17. A second Sheet for the Ministry , &c. 18. Directions to Justices of the Peace , especially in Corporations , to the discharge of their Duty to God , &c. 19. The Crucifying of the World by the Cross of Christ , &c. in quarto . 20. A Call to the Unconverted to Turn and Live , and accept of Mercy , while Mercy may be had , as ever they would find Mercy in the day of their extremity , from the Living God : To be read in Families where any are unconverted , in twelves . 21. Of Saving Faith : That it is not onely gradually , but specifically distinct from all Common Faith. The Agreement of Richard Baxter with that very Learned consenting Adversary , that hath maintained his Affertion by a pretended Confutation in the end of Serjeant Shepheards Book of Sincerity and Hypocrisie , in quarto . 22. Directions and Perswasions to a sound Conversion , &c. in octavo . 23. The Grotian Religion discovered , at the invitation of Mr. Thomas Pierce in his Vindication ; with a Preface , Vindicating the Synod of Dort from the calumnies of the new Tilenus ; and David , Peter , &c. and the Puritans , and Sequestrations , &c. from the censures of Mr. Pierce , in octavo . 24. Confirmation and Restauration , the necessary means of Reformation and Reconciliation , in octavo . 25. Five Disputations of Church-Government , in quarto . 26. A Key for Catholicks , to open the jugling of the Jesuits , and satisfie all that are but truly willing to understand , whether the cause of Roman or Reformed Churches be of God ; and to leave the Reader utterly inexcusable that after this will be a Papist , in quarto . 27. A Treatise of Self-denyal , in quarto . 28. His Apology against the Exceptions of Mr. Blake , Kendal , Crandon , Eires , L. Moulin , in quarto . 29. The unreasonableness of Infidelity , in four parts , &c. in octavo . 30. The Worcester-shire Petition to the Parliament , for the Ministry of England , defended , &c. in quarto . 31. His Holy Common-Wealth , or Political 〈◊〉 , opening the true Principles of Government , &c. in octavo . 32. His Confession of Faith , &c. in quarto . 33. His Humble Advice ; or the Heads of those Things which were offered to many honourable Members of Parliament , &c. in quarto . 34. The Quakers Catechism ; or the Quakers questioned , in quarto . 35. An Account of his present Thoughts concerning the Controversies about the perseverance of the Saints , in quarto . 36. His Letter to Mr. Drury for Pacification , in quarto . 37. The safe Religion ; or three Disputations for the Reformed Catholick Religion , against Popery , &c. in octavo . 38. Catholick Unity ; or the only way to bring us all to be of one Religion , &c. in twelves . 39. The true Catholick , and Catholick Church described , in twelves , &c. 40. The successive visibility of the Church , of which Protestants are the foundest Members , &c. in octavo . 41. A Sermon of Repentance . 42. Of Right Rejoycing . 43. A Sermon of Faith before the King. 44. A Treatise of Death . 45. The Vain Religion of the Formal Hypocrite , &c. in several Sermons preached at the Abbey in Westminster , in twelves . 46. Two Sheets for poor Families , &c. 47. Short Instructions for the Sick , a sheet . 48. A Saint , or a Bruit , &c. in quarto . 49. The mischief of Self-Ignorance , and benefit of Self-acquaintance , in octavo . 50. Universal Concord , &c. in octavo . 51. The last Work of a Believer , &c. in twelves . 52. The Divine Life , in three Treatises : The first , Of the Knowledge of God : The second , Of Walking with God : The third , Of Conversing with God in Solitude , in quarto . 53. The Reasons of the Christian Religion , &c. 54. Directions for weak distempered Christians , to grow up into a confirmed state of Grace , &c. 2. The Characters of a sound confirmed Christian , written to imprint on Man's Mind the true Idea or Conception of Godliness and Christianity , in octavo . 55. Now or Never , in twelves . 56. The Life of Faith , in three parts , in quaerto . 57. The Cure of Church-Divisions : or Directions for week Christians to keep them from being Dividers , and Troublers of the Church , in octavo . 58. A defence of the Principles of Love , which are necessary to the Unity and Concord of Christians ; and are delivered in a Book , called the Cure of Church Divisions , in octavo . 59. A second Admonition to Mr. Edward Bagshaw , written to call him to Repentance for many false Doctrines , Crimes and especially fourscore palpable Untruths in matter of Fact , deliberately published by him in two small Libels , in which he exemplifieth the Love-killing and depraving Principles of Church-Dividers : And telleth the World to what Men are hastning , when they sinfully avoid Communion with true Churches and Christians , for tolerable faults , in octavo . 60. The Difference between the Power of Magistrates and Church Pastors , and the Roman Kingdom and Magistracy , under the Name of Church and Church Government , usurped by the Pope , as liberally given him by Popish Princes , in quarto . 61. The Church Told of Mr. Edward Bagshaws Scandals , and warned of the dangerous snares of Satan , now laid for them , in his Love-killing Principles , in quarto . 62. The Duty of Heavenly Meditation , in quarto . 63. How far Holiness is the Design of Christianity , in 4to . 64. God's goodness Vindicated , with respect to the Doctrine of Reprobation and Damnation , in twelves . 65. The Divine Appointment of the Lord's Day , in octavo . 66. More Reasons for the Christian Religion , and no Reason against it , in twelves . There is now extant another Treatise of Mr. Jos. Allens , Entituled , An Alarm to Unconverted Sinners ; with many Practical Cases of Conscience , in octavo . There is now in the Press , and will in a few Months be Published , A CHRISTIAN DIRECTORY , Or sum of Practical Divinity . With the Pertinent Cases of Conscience . BEING A Promptuary and Help for 1. Young Preachers . 2. Masters of Families . 3. Private Christians , in their daily Practice . And some performance of the request of many Foreign Divines long since made to A. Bp. Usher , and published by Mr. Dury . By Richard Baxter . In Folio . Books Printed for Dorman Newman , at the Kings-Arms in the Poultry . Folio . PRins New History of the Kings of England . Stapletons Translation of Juvenal . Quarto . Mount Pisgah , or a Prospect of Heaven ; Being an Exposition on the Fourth Chapter of the first Epistle of St. Paul to the Thessalonians , by Tho. Case . The Real Christian ; or a Treatise of Effectual Calling ; wherein the Work of God , in drawing the Soul to Christ , being opened according to the Holy Scriptures , some things required by our late Divines , as necessary for a right preparation for Christ , and a true closing with Christ , which hath caused , and doth still cause , great trouble to some serious Christians , are with due respects to those Worthy Men brought to the Ballance of the Sanctuary , there weighed , and accordingly judged , by Giles Fermin . The Christian Man's Calling ; or a Treatise of making Religion ones Business , wherein the Christian is directed how he may perform it in his Religious Duties , in Natural Actions , in his Particular Vocation , in his Family Directions , and in his own Recreations . By George Swinnock , late Preacher at Great Kingbal in the County of Bucks . An Exposition of the Song of Solomon , by James Durham , late Minister at Glasgow ; with a Preface prefixed by Doctor Owen . Mr. Caryls Exposition of the Book of Job . The Sinners Sanctuary ; or a Discovery made of those Glorious Priviledges offered unto the Penitent and Faithful under the Gospel ; being forty Sermons on the Eighth Chapter of the Romans , by Hugh Binning . The Quakers Spiritual Court Proclaimed . Doctor Robert Wilds Letter to a Friend in London , upon the receipt of his Majesties Declaration for Liberty of Conscience ; together with his Poetica Licentia , or a Friendly Debate between a Conformist and a Nonconformist . Octavoes and Twelves . Heaven on Earth ; or the best Friend in the worst of Times : To which may be added , A Sermon Preached at the Funeral of Thomas Mosely , an Apothecary ; with a full account of his Conversion , drawn up by his own hand before his death ; and published by James Janeway , Minister of the Gospel . A Token for Children ; Being an Exact Account of the Holy and Exemplary Lives , and Joyful Deaths , of several Young Children , in two Parts , by James Janeway . Memorials of God's Judgments , Spiritual and Temporal ; being Sermons preached in London , during the late Visitation , by Nicholas Lockier . Lazarus Redivivus ; or a Discovery of the Tryals and Triumphs that accompany the Work of God , in and about his People ; laid open in several Sermons , by N. Blakie . Fenners four Sermons against Popery . Bishop Ushers Life and Death . A Plat for 〈◊〉 ; or the Seamans Preacher ; delivered in several Sermons on Jonah's Voyage to Niniveh , by John Rither , Preacher of God's Word at Wapping . THE Life & Death Of that Excellent Minister of Christ , Mr. JOSEPH ALLEIN , Late Teacher of the Church at Taunton in Somerset-shire ; Assistant to worthy Mr. Newton . CHAP. I. The Introduction . AS History is both Useful and Delightful to Man-kind ; so Church-History above all , hath the preheminence in both : for it Treateth of the greatest and most necessary Subjects : It is most eminently Divine , as Recording those Works of God , in which he most Graciously condescendeth unto Man , and those Actions of Men , in which they have most nearly to do with God ; and Treating of those Holy Societies , Events , and Businesses , in which God's Holiness is most conspicuous , and his Honour most concerned in the World. The Narratives of the great Victories and large Dominions of Alexander , Caesar , Tamberlain , or such others , are but the Portraiture of Phantasms , and the Relation of the Dreams of Vagrant Imaginations , or of the Lifeless motions in a Poppit-Play , where there is much stir to little purpose , till the Play be ended ; further than the Matters of God , and of the Church , and Mens everlasting concernments , are comprehended in them . The report of one Souls Conversion to God , and of the Reformation of one Family , City , or Church , and of the noble Operations of the blessed Spirit , by which he brings up Souls to God , and conquereth the World , the Flesh , and the Devil ; the Heavenly Communications of God unto Sinners , for their Vivification , Illumination , and holy Love to God , and to his Image , are so far better than the Stories of these grand Murderers , and Tyrants , and their great Robberies , and Murders , called Conquests , as the Diagnosticks of Health are than those of Sickness : Or , as it is more pleasant to read of the Building of Cities , than of their ruins ; or of the Cures of a Physitian , than of the hurts done by Robberies and Frays ; yea , of the Healing of Immortal Souls , than of the over-hasty destroying of mens Bodies , which would quickly turn to Dust of themselves , if these valiant Murderers had but the patience to stay the time . And among all parts of Church-History , the Lives of Wise and Holy Men , do seem to be not least Useful and Delightful ; ( which is the reason why Satan hath so marvelously and successfully bestird himself , to corrupt this part of History with so many impudent lies in the Popish Legends , as might render all such Narratives afterwards Contemptible and Incredible , and might destroy the Ends : ) Therefore is the Sacred Scripture so much Historical ; and the Gospel it self is not a Volumn of well composed Orations , or a Systeme , or Encuclopaedia of the Sciences and Arts ; nor yet a great Volumn of unnecessary Laws ; but the History of the Life and Death of Christ , and the wonderous Works of Himself , and his Spirit in his Servants , and a Record of those brief Laws and Doctrines , which are needful to the Holiness and Happiness of Man. In the Lives of Holy Men we see God's Image , and the Beauties of Holiness , not only in Precept , but in Reality and Practice ; not Pictured , but in the Substance : And though the Precepts and Rules be more perfect in their kind , as wanting no Degree or Part , yet the real Impress and Holiness in the Soul , is that living Image of God , which is the end of the former , and of which the Scripture is but the Instrumental cause . And Holiness in visible Realities , is apt to affect the World more deeply , than in Portraiture and Precept only . Therefore , we find that Satan and his Instruments , are used to do that against the Scriptures exemplified in the Godly , which they have not done against the Scriptures in themselves : They can bear the bare Precepts of a perfect Rule , who cannot bear the very imperfect practice of them in a Holy Life . Many have burnt Martyrs , that could endure good Books . Living Holiness most exciteth Malice ! Besides , that the best of men have Imperfections , which may be a pretence for Detraction , Slander , and Persecution , when the Sacred Rule is not so boldly to be accused , till they are ripened in Malignity and Audacity . Many a one can read with Reverence the Life of a dead Saint , who will neither imitate nor indure the Living . And I doubt not but many can bear the Narrative of this holy persons Life , who could not have endured to see themselves condemned in the Exercises of his present Holy Zeal . And yet it is not to be denied , but that Humane Nature yet containeth such Principles and Inclinations , as give an honourable testimony to goodness ; For the exercises of prudent , impartial , equal Vertue , and eminent holiness in a Heavenly Life , and in the joyful Hopes of the invisible Blessedness , and in servent Love to God and Man , and in an innocent Life , and Self-denying endeavours to do good to all , do so much convince and awe Mans Nature , and so powerfully command Approbation and Honour , that Satan and bad Men could not resist them ; were it not that such excellent Persons are too Rare , and that the far greater number of good Men are lamentably imperfect , and tainted with many unlovely Faults : And were it not 〈◊〉 for two great advantages that Satan layeth hold on ; that is , Mens Strangeness and Disaecquaintance with those that are good , and the Slanderous reports of them by others . And whoever noteth it , shall find , that most that ever Hated and Persecuted men of eminent Holiness , were such as never intimately knew them , but only at a deceitful distance , and such as heard them odiously described by lying Tongues . And it is not a small benefit of this kind of History , that the Weak and Lame Christians may see such excellent Examples for their imitation ; and the sluggish and distempered Christian may have so real and lively a reproof ; and the discouraged Christian may see that higher degrees of goodness , are indeed attainable ; and that the dark and troubled Christian may see the Methods in which Gods Spirit doth work upon his Servants , and see that a Genuine Christian life , is a Life of the greatest joy on earth : And that the sloathful Hypocrite , may see that Religion is a serious Business : And that the factious Christian , may see that a man may be eminently Holy , that is not of his Opinion , Side , or Party : And that both the proud domineering Pharisee may see , that eminent Piety is separated from his Traditions , Formalities , Ceremonies and Pomp : And the Opinionative Hypocrite may see , that Holiness consisteth of something else , than in circumstantial and siding Singularities , and in a condemning of other mens outward Expressions , or Modes of Worship , or a boisterous Zeal against the Opinions and Ceremonies of others . And it is a notable benefit of this kind of History , that it is fitted to Insinuate the Reverence and Love of Piety into young unexperienced Persons : For before they can read much of Theological Treatises with understanding or delight , Nature enclineth them to a pleasure in History , and so their Food is sugard to their Appetites , and Profit is entertained by delight . And nothing taketh well with the Soul , that is not pleasant to it ; nor did he ever know the true way of Educating Youth , or doing good to any , that knew not the way of drawing them to a pleasedness , and love to goodness : Omne 〈◊〉 punctum qui miscuit utile dulci. On such Accounts , we may conclude that such men as Melchior Adamus , Mr. Samuel Clark , &c. that have served the Church with this sort of History , have done no small or useless Service ; which we the easilier perceive when we remember at what rates now the Church would purchase a full History of the Lives of all the Apostles , and all the Eminent Pastors of the Churches for the first two hundred , or three hundred Years ; yea , or but of some few of them . And how much of the History of the Times they lived in , is contained in a just History of such mens Lives . It were to be wished that more did as Thuanus , at large ; or as Scultetm , in his Curriculum vitae suae at least ; or yet as Junius , and many others , that give us a Breviate of the most considerable Passages of their own lives : Because no man knoweth usually those intimate Transactions of God upon mens Souls , which are the Life of such History , or at least no useless part . But men are commonly supposed to be so selfishly partial , and apt to over-value all their own , and to fish for applause ; and it is so meet to avoid appearances of Pride , and Ostentation , that few think meet to take this course . And the next desirable is , That their intimate Friends would write their Lives at large , who are best able ; as Camerarius hath done Melancthons ; and Beza , Calvins ; and as the Lives of Bucholtzer , Chytreaas , and many more are written . But none of all this must be expected concerning this our Brother : Because he was young , and taken away before any had thoughts of gathering up his Words or Actions for any such use : Those that have done this little , being his Fathers , and Seniors , who looked to have died long before him : And because he lived in a time of Trouble , and Division , and Suspition , in which every man had great concernments of his own to mind ; and in which men are afraid of praising the Holy Servants of God , lest it offend those that in some things differed from them . The special Excellency of this Worthy Man , lay chiefly in the Harmony and Compleatness of such particular Gifts , and all of them in a high Degree , as use to exalt the fame of others , in whom some one or few of them is found . And all these in a man so young , as unless in one Job . Picus Mirandula , one Keckerman , one Pemble , in a Countrey , is rarely to be found . Do you desire the Preparatives of Languages , and Philosophy ? In these he was Eximious , as his Treatise de Providentia , Licensed for the Press ( of which more anon ) doth shew ; with several other Manuscripts of like nature . How throughly had he searched the Writings of Philosophers ? How fully had he found out how much Natural Reason doth attest , and speak for the Attributes and Providence of God , and the Principles of a Godly Life . And how much Super-natural Revelation presupposeth , and findeth ready to entertain it and befriend it in the Light and Law of Nature ? How excellently able was he to deal with the Naturalist at his own Weapons , aud to shame them that call Religion an unproved or unreasonable thing ? No doubt it was an excellent help to his own Faith , to have so clear and full a sight of all those Subsidiary natural Verities , which are known propriae luce , and are out of the reach of those malignant Suggestions , by which the Tempter is often questioning Supernatural Truths . Few Christians , and too few Divines do dig so deep , and proceed so wisely , as to take in all these natural helps ; but overpassing those presupposed Verities , do ost leave themselves open to the subtil affaults of the Tempter , who knoweth where the Breach is ; and will some ; times urge such Objections on them , as need a Solution 〈◊〉 those helps which they are ignorant of . Do you look for an high degree of Zeal ? In this he was Marvellous , being a living Fire , continually burning in the love of God and Man ; still mounting upward , and kindling all that were capable about him ; As prone to Fervour and Activity , as earthen Natures to Cold and Idleness ; not weary of well doing ; not speaking slightly , and with indifferent affection of the great Jehovah , and of holy things ; but with the reverence and seriousness , as became one that by Faith still saw the Lord : Not doing God's Work with an unwilling or a sluggish heart , as if he did it not , nor as those that fear being losers by God , or of giving him more than he deserveth , or getting Salvation at too dear a rate : But as a Soul that was Kin to Angels , which are active Spirits , and a flame of Fire that came from God , the Lord of Life , and Father of Spirits , and liveth in God , and is working and passing up to God. As one that knew that none other work was worthy of a Man , ( and approveable by any Reason , save that which is made a Salve to sense ) except onely the Souls Resignation , Obedience , and Love to God , and the seeking of the Heavenly durable Felicity , in the use of all those Means which God in Nature , and Scripture , hath appointed for the obtaining of it . It is too common to find men that are long and deep Students in Philosophy , and the Doctrinals , and Methods of Theologie , to be found none of the most Zealous or serious Divines ; and for the learnedst Doctors to be but of the coursest and weakest sort of Christians . Because they exercise the Head almost alone , and take little pains to work what Truths they know upon their Hearts : As if the head were more diseased with sin , than the Heart is , and the Heart had not as much need of a Cure : Or as if God's Grace did not as much dwell in the Will , as in the Understanding ; and the Heart had not the noblest Work to do . Life , Light , and Love , are the Inseparable Influences and Effects of the Sanctifying Spirit : But yet sometimes the Indisposition of the Receiver , may keep out one of them more than the rest . Light alone may be profitable to the Church , by breeding Light in others : But Life and Love , also are as suitable means to produce their like , as Light is . And without them , it is not a flashy Light and frigid Knowledge that will save the Soul. And on the other side , alass , how ordinary is it for Zeal to make a bussle in the Dark , and for those that are very earnest to be very blind ? And strong Affections ( not to God himself , but about the exercise of Religious Duties ) to be guided by a weak Understanding : And so for such well-meaning Persons , to make most haste when they are out of the way , and to divide and trouble the Church and Neighbourhood , by their fervency in Errour , till late Experience hath ripened them to see what mischief their Self-conceitedness hath done ? O! how happy were the Church of God , if great Understanding and fervent Zeal , were ordinarily as well conjoyned , as they were in this worthy Man. And many have much Reading , and plentiful Materials for Learning , who yet were never truly Learned , as being Injudicious , and never having well digested what they Read , into the habits of solid Understanding . But so was it not with this our Brother , as his very Letters fully witness : How clearly and solidly doth he resolve that great Question which he speaketh to ? As one that had Theologie , not in his Books only , but in his Head and Heart . And I account it no small part of his Excellency , that his Judgment led him to dwell so much on the great Essentials of Godliness and Christianity ; the Love of God , and a holy , just , and sober Life : And that he laid not out his Zeal diseasedly , and unproportionably , upon those outward Circumstances , where the noise doth call off the minds of too many , from the inward life of Communion with God : His Sermons , his Conference , his Letters , were not about Mint and Commin , but about the Knowledge of God in Christ , which is the Life Eternal . Yet that he did not prostitute his Conscience to the Interest of the Flesh , nor subject God to the World , nor deny Self-denyal and the Cross of Christ ; nor Hypocritically resolve to shift off the costly part of Religion , on pretence of Indifferency or Smallness of any thing , which he thought God forbad him ; you need no other proof than the following History . And he was not one of those weak well-meaning Ministers , who think that their meer Honesty is enough to deserve the esteem of worthy Pastors ; nor was he one of those proud and empty Persons , who think that the Dignity of their Function is enough to oblige all to bow to them , and to be Ruled by them , without any personal Wisdom , Holiness , or Ministerial Abilities , suitable to their Sacred Office : But , so great was his Ministerial Skilfulness in the publick Explication , and Application of the Holy Scriptures , so Melting , and Winning , Convincing and Powerful , his unaffected sacred Oratory ; so wise and serious his private dealing with particular Families and Souls , that it is no wonder if God blessed him with that great success , which is yet visible among the People where he lived , and which many of his Brethren wanted . For he did not by slovenly Expressions , nor immethodical Extravagances , nor unsound injudicious erroneous Passages , nor by jocular Levities , or by nauseous Tautologies , make Sermons , or Prayers , become a scorn ; nor give advantage to carnal captious Hearers , who for every hair , not only abhominate the wholsomest Food , but also write Books to breed their own Disease in others : Nor yet did he by an affected unnatural curiosity of Jingling Words , and starched Phrases , make Sermons like Stage-plays , and destroyed the Peoples Edificacion , or their reverence of Holy Things : But he spake as one that spake from God , in the Name of Christ , for mens Renovation and Salvation , in a manner suitable to the Weight and Holiness of the Matter . And his servent Zeal and Thirst for the Peoples Conversion and Salvation , was a great advantage to his Success . For ; 〈◊〉 mens Parts be never so great , I seldom have known any man do much good , that was not earnestly desirous to do good ; If he long not for mens Conversion , he is seldom the means of Converting many . For there is a certain lively seriousness necessary in all our Studies , to make our Sermons suitable to their ends , and in all our Preaching , to make them fit to reach mens Hearts ; without which they are as a blunted Knife , or as a Bell that 's crackt , or any other unmeet Instruments , unable for their proper use . And though God can work Miracles , and therefore can work without means , or without their fitness , yet that is not his ordinary way , and therefore is not to be expected . And his great diligence from House to House in private , was a great promoter of his Successes . I never knew Minister , who prudently and diligently took that course , to be unprosperous in his Work ; but by them that have wisely and faithfully used it , I have known that done , that before seemed incredible : And truly , when I think of some men yet living , and some few ( too few ) places ( great places ) which by the great Abilities , and excellent Preaching , the Personal Exhortations , and Catechizing , the 〈◊〉 Pains , and the extraordinary Charity to the Poor , the the holy exemplary Lives of their Pastors ( I can scarce forbear naming four or five of my Acquaintance ) have been so generally seasoned with Piety , that the great Market Towns have become as Religious , as the selected Members , which some think onely fit for Churches ; it makes me conclude , that it is principally for want of such a Ministry , that the World is so bad , and that greater things are not done among us : And that for another sort of men to cry out of the Peoples Ignorance and Prophaness , and obstinate Wickedness , while their 〈◊〉 , Sloath , Miscarriage , and Negligence , is the cause ; is as little honour to them , as to the Physitian or Surgeon , that when he can skilfuller but few , doth cast the blame upon the Patient , when skilfuller men do cure the like . And his great humility in stooping to the meanest , and conversing with the poorest of the 〈◊〉 , and not affecting things above him , nor 〈◊〉 by 〈◊〉 into men of worldly Wealth and Power , no doubt helps on his great Successes ; though it was not the way to Preferments , Honours , no nor Safety and Quietness to the Flesh. Had Balaam 〈◊〉 throughout sincerely , it had been a very honourable and comfortable word to him from King Balack , Num. 24. 11. I thought to promote thee to great honour , but 〈◊〉 , the Lord hath kept thee back from honour . It is more honourable and comfortable to be kept from honour by God and a good Conscience , than to be honoured by men on sinful terms . And the moderation and peaceableness of this holy Man , was very exemplary and amiable ; which I the rather mention , because in these distempered times of Temptation , too many think that the excellency of Zeal lyeth in going to the furthest from those they differ from , and suffer by . And because some will think , that knew no more of him , but onely how oft and long he lay in the Common Goal , that sure , he was some violent unpeaceable Zealot . No , his Zeal was for Peace and Quietness , for Love and for good Works : He was not used to inflame men against Dissenters , nor to Back-bite others , nor to make those odious that were willing enough to have made him so : He fled from one extream with fear , and suspition of the other . He was indeed himself a Silenced Minister , in a Place , and among a People who had his heart , and who had been blessed with his fruitful Labours ; and his Judgment was , That it is Sacriledge for a Minister Consecrated to God , to alienate himself , and violate that Covenant and Ministerial Dedication , by giving over his Work as long as he hath ability and opportunity , and the peoples Souls have a true necessity . And therefore he chose that long Imprisonment , rather than voluntarily to Surcease . But whilst he had Liberty , he went oft to the publick Assembles , and was a Hearer where he was wont to be a Teacher , and encouraged the People to do the like . He spake not evil of Dignities , nor kindled seditious Principles or Passions in the Peoples minds , nor disaffected them against Authority , nor aggravated his own Sufferings to exasperate their minds against such as he suffered by ; though how great they were as to the Effect , the Sequel will acquaint you . In all , he did in patience possess his Soul , and learned still more patience by the things which he suffered , and taught others what he learned himself . But above all , it is his highest excellency in my eyes , that he attained to the right temperament of the Christian Religion , and to a truly Evangelical frame of Spirit , suitable to the glorious hopes of Faith , and to the wonderful love of our Redeemer . And when most Christians think that they have done much , if they can but weep and groan over their Corruptions , and can abstain from the lustful Pollutions of the World , in the midst of many doubts and fears ; LOVE and JOY , and a HEAVENLY MIND , were the Internal part of his Religion ; and the large and fervent PRAISES of God , and THANKS GIVING for his Mercies , especialiy for CHRIST , and the SPIRIT , and HEAVEN , were the External Exercises of it . He was not negligent in confessing Sin , nor Tainted with any Antinomian Errours ; but PRAISE , and THANKSGIVING , were his Natural Strains ; his frequentest , longest , and heartiest Services : He was no despiser of a broken Heart ; but he had attained the blessing of a healed joyful Heart . The following Narratives , the strain of his Letters , but above all the admirations of his nearest Friends , will tell him that will enquire , how his tryumphant Discourses of the Hopes of Glory , and his frequent and fervent Thanksgiving and Praise , were the Language which he familiarly spake , and the very business of his Heart and Life . And , O how amiable is it to hear the Tongue employed seriously , and frequently , in that which it was made for ; even in the praise of him that made it ! And to see a man passing with joyful hopes towards Immortality ! And to live as one that seriously believeth , that he must quickly be in the Heavenly Church , and live with God and Christ for ever . O how comely is it to see a man that saith , he believeth that Christ hath redeemed him from Hell , and reconciled him to God , and made him an Adopted Heir of Glory , to live like one that was so strangely saved from so great a misery , and with the most affectionate gratitude to honour the Purchaser of all this Grace : And how uncomely a thing is it to hear a man say , That he believeth all this Grace of Christ , this Heavenly Glory , this Love of God , and yet to be inclined to no part of Religion , but fears and complainings , and scarce to have any words of Praises or Thanksgiving , but a few , on the by , which are heartless affected , and constrained . O did Christians , yea Ministers , but Live with the Joy and Gratitude , and Praise of Jehovah , which beseemeth those that believe what they believe , and those that are entring into the Coelestial Chore , they would then be an honour to God and their Redeemer , and would win the World to a love of Faith and Holiness , and make them throw away their worldly Fool-games , and come and see what it is that these Joyous Souls have found : But when we shew the World no Religion , but Sighing , and Complaining , and live a sadder life than they , and yet talk of the glad-Tydings of Christ , and Pardon , and Salvation , we may talk so long enough , before they will believe us , that seem no more to be Believers our selves , or before they will leave their fleshly pleasures , for so sad and dreadful a Life as this . And as this kind of Heavenly , Joyful Life is an honour to Christ , and a wonderful help to the Converting of the World , so is it a Reward to him that hath it ; which made this Holy Person live in such a vigour of Duty , such fervour of holy Love , and such continual Content in God , so that the Kingdom of God in him was Righteousness , Peace , and Joy in the Holy Ghost ; which others think consisteth in Meats , Drinks , and Dayes , in Shadows and Circumstances , in Sidings and in singular Conceits , Rom. 14. Col. 2. 16. It was not a Melancholy Spirit that acted him , nor did he tempt his People into such an uncomfortable state and strein . But in the multude of his thoughts within him , the comforts of God did delight his Soul : His Meditation of God and his Redeemer was sweet , and he rejoyced in the Lord. He delighted in the Law of the Lord ; and when delight invited him , no wonder if it were his Meditation day and night , Psal. 1. 2. & 104. 34. & 119. 103. & 94. 19. And how great a Solace was this in his Sufferings , when he could be in a Goal , and in Heaven at once ? When he could , after the terrible torment of Convulsions , have the foresight and taste of Heavenly Pleasures ? Nihil Crus sentit in Nervo , cum Animus est in Coelo , saith Tertul. And as he lived , so he died , in Vigorous , Joyful Praises , and Thanksgivings : Reviving out of his long speechless Convulsion , into those fervent Raptures , as if he had never been so impatient of being absent from the Lord , as when he was just passing into his Presence ; or rather as if with Stephen , he had seen Heaven opened , and Christ in his Glory , and could not but speak of the unutterable things which he had seen . I deny not but his vigorous active Temper , might be a great help to all his holy Alacrity and Joy , in his healthful State : But when that frame of Nature was broken by such Torments , and was then dissolving , to hear a dying Man about sixteen hours together , like the ferventest Preacher in the Pulpit , pour out his Soul in Praises and Thanskgiving ; and speak of God , of Christ , of Heaven , as one that could never speak enough of them ; and that with a Vivacity and Force , as if he had been in former Health , and to tryumph in Joy as one that was just laying hold upon the Crown ; surely in this there was something that was the Reward of all his former Praise and Thankfulness ; and that which must needs tell the Auditors the diference , not onely between the death of a Righteous Believer , and the wicked Unbeliever , but the weak and distempered Believer ; also the difference between a sound and a diseased Christian , and between the tryumphant Faith and Hopes , of one that saw the God and World invisible , and the staggering Faith , and trembling Hopes of a feeble and distrustful Soul ; and between the death of one that had been used to converse in Heaven , and to make Thanksgiving and Praise his Work , and of one that had been used to cleave to Earth , and make a great matter of the concernments of the Flesh , and to rise but little higher in Religion , then a course of outward Duty animated most with troublesome Fears : Though he died not in the Pulpit , yet he died in Pulpit-Work . And I must also note , how great an advantage it was to himself , and to his Ministerial Works , that he was possessed deeply with this true sentiment , That the PLEASING of GOD is the proper ultimate end of Man , ( not doubting but it includeth the notion of glorifying him ) for thus his heart was rightly principled , and all his Doctrine and Duties rightly animated . And as in all his Ministry , he was extraordinarily addicted to open to the Hearers the Covenant of Grace , and to explain Religion in the true Notion of Covenanting with God , and Covenant-keeping , and greatly to urge men to deliberate well-grounded Resolutions in this Holy Covenant ( as one that understood that Baptizing is truly Christening , and that Baptism and the Lord's-Supper are our Sacramental Covenanting , and that we need no new Descriptions nor Characters of Grace and Church-Titles , if we understand what these Sacraments truly mean : ) So God was pleased to give him a certainty and sense of his Divine Faithfulness , in fulfilling the Promises of his Covenant , and a lively sense of all the benefits of it ; and his Faith in God for the performance of his part , was as strong and fixed , as was his own Resolution , in the strength of Grace to be true to God : I compare not his resolution to God's Fidelity ; for what comparison between God and Man , but onely to his belief of God's Fidelity , and his comfort in the assurance of the Conclusion . And as he was resolved through Grace never to forsake Christ , so Christ did never fail him , nor forsake him . And in his Ministry , in his Sufferings , and his Death , this Faith , this Hope , this Heavenly Joy , was his support and strength ; and in the Valley of the shadow of Death , he feared no evil . But when his flesh and heart failed , as to natural strength , the Lord was the Rock or Strength of his Heart , and never failed him , Psal. 73. 25. Let me die the death of the Righteous , and let my last end be like his . I have premised this general Skeleton , as Limners and Builders first draw the Pillars and Stamina of their Work , which the following Narratives will fill up : And I have given you this general Index , or Contents , of what is distinctly contained in the Sequel . For the History is not drawn up by one Hand , nor as by one that intended rather to shew what he could say , than what the Person was , and did : But it is the brief Account of the several parts of his Life , drawn up by several of his most worthy and judicious Friends , that were present , or most intimate and familiar with him . And I take this to be the best Advantage to a History , as to the Truth , which should satisfie the Incredulous , though not as to Uniformity , and a fluid Stile , which might please the Curious . For a Man's Life is like a War or Battle : No dispersed War , no nor any one particular Battle , can fully be described by the Observations of any one man alone : But one Man is but in one place , and seeth onely that which is within his own prospect , which his proper station did advantage him to see : But when Intelligent Men from each part of the Army do every one bring in their several Narratives , all set together , may be a satisfactory History of the whole War , or Fight : So when a Man's course of Life is transient , and one is his Familiar in his Youth , and another at riper Age , one in the University , and another in the Ministry ; one in Prison , and another at Home ; one in Health , and another at Death ; it is no one of himself that can credibly report the whole . And therefore though by variety of Stile , it may seem a Ceuto , or incongruously composed ; yet Truth being the Soul of History ; that 's best which is best fitted to the lovers of Truth . And though one part be written by a Woman , ( his Widow ) and another by his Reverend Father in Law ; another by that worthy Pastor whom he assisted ; another by a Fellow Minister , and another by a Scholar of his intimate Acquaintance , &c. Yet is there such Agreement in them all , and such Evidence of unquestionable Verity , especially to all that know these Worthy and Faithful Persons , that for my part I take it as coming to me with greater advantage , than if it had been an evener Thred , drawn out by one skilful Hand alone ; as the writing of the History of Christ by the four Evangelists , is advantagious to the Christian Faith. The plainness and open Breast of a Godly Widow , and of so many Holy and most credible Friends , is another kind of Evidence , than the contrived History of a Learned Man , which is fitted to the Interest of a Party , to which the persons Fame and Honour seemeth requisite : I know not how a History of this Nature could come to the World with fairer humane Evidence of unquestionable credibility than this doth . And let Posterity know ( for I need not tell it to this present Age , who live in the Light ) that though this Servant of Christ excelled very many of his Brethren , yet it is not that such men are wonders in this Age , that his Life is singled out to be recorded to Posterity : But because his affectionate Friends and Auditors , are forwarder than many others , hereby to tell the World , what Effects his Holy Doctrine , and Example , hath left upon their hearts : It makes the Writers heart to bleed , to think how many thousands of Souls do perish by Ignorance , and ungodliness , even in England , and how many vast Kingdoms of the World are deprived of the Gospel . If you ask , What Labours he hath left behind him ? I Answer ; First , The great numbers of Holy Souls converted , confirmed , and edified by his Doctrine , and the Example of his holy Life . The Specimen , or Exemplar of a right Minister of the Gospel , which he hath left to the Neighbour Ministers that knew him , and to those that now possess their Places , and to all the Ministers of the Land , and to the Ages that are yet to come : For who will not be convinced of the necessity and sweetness of Holy Diligence , in so good 2 Work , and become Laborious in the Word and Doctrine , who seriously readeth such Examples as this here set before him ? And who that considereth it aright , can chuse but see , how greatly such Holy Labourers do differ from those that Preach the Gospel in strife and envie , to add affliction to Pauls Bonds , Phil. 1. 15. And those that use their Ministry but as Lawyers use the Laws , to get Preferment and worldly Wealth by it ; that they may say , Soul , take thy Ease , Eat , Drink , and be Merry , thou hast Goods enough laid up for many years : Till they hear at last , Thou fool , this night shall they require thy Soul ; Whos 's then shall the things be which thou possessest ? So is every one that layeth up Riches for himself , and is not Rich towards God. Secondly , And for Writings , who can expect that a man that entered upon the Sacred Ministry at Twenty One years of Age ; and died about Thirty Five , and lived in such exceeding Ministerial Labours , should leave many Books behind him of his Writing , ( in an Age wherein we have had too many Books , and too few such Ministers ) yet the following History tells us , He is the Author of tha Synopsis of the Covenant , in Mr. Richard Alleins Book . He Printed an Exposition of the Assemblies 〈◊〉 , with an Exhortation to use it . As also Prayers for his Peoples 〈◊〉 : And left a Book to work on the Unconverted , not yet Printed . And he hath left ( alass , imperfect ! ) a good part of a body of Natural Theology , called , Theologia 〈◊〉 〈◊〉 De cognitione Dei. 2. De Existentia Dei. 3. De 〈◊〉 & Substantia Dei. 4. De Attributis Dei in genere , & 〈◊〉 de ejus Unitate . 5. De Perfectione Divina , &c. 6. De Decretis Divinis . 7. De Providentia Divina . 8. De 〈◊〉 〈◊〉 , de Precibus . In all which he succinctly delivereth in a very good Latin Stile , the Christian Doctrine ; and then by way of Annotations , addeth the Testimony of the Antient Philosophers : so that you have together a sum of sound Doctrine , and the fullest Attestation of Ethnicks consent that ever I have seen ; being such a Promptuary for any one that hath not leisure to peruse , or to gather to such particular uses the Philosophers themselves that I know not where you can find the like . For every Sheet or two of his Doctrine on the Subject , there is about eight , ten , twelve , or more Sheets of Collected Attestations . The rest are all impersectly written , onely that De Providentia , hath his Ultiman Manum , and is Licensed for the Press ; but being Latin and Greek , and such Books having too few Buyers in England , none yet is found that will be at the charge of Printing it , much less altogether ; though indeed ( though imperfect ) it is pity they should be separated . The Title of this Licensed Piece is , Theologiae Philosophicae , sive Philosophiae Theologicae specimen : In quo AEterni Dei Providentia solius Nature lumine comprobatur , validissimis rationum momentis demonstratur , quoad Partes , Species , Objecta , & explicatur ; Contrae omnes denique Adversariorum Objectiones firmatur : Ex Aristotele , Platone , Chalcidio , Sallustio , Firmico , Empirico , Jamlico , Antonino , Epecteto , Proclo , Simplicio , Cicerone , Seneca , Macrobio , Porphyrio , Xenophonte , Galeno , Plutarcho , Plotino , Tyrio , Appuleio , Alcinoo , alisque Philosophis , Oratoribus & Poetis , tum Graecis tum Latinis , ad Atheorum Convictionem , & Orthodoxorum confirmationem ; Elucubratione J. A. Anno Dom. 1661. CHAP. II. A Brief Relation of his early setting forth in the Christian Race , from his Childhood : Also some Memorials of his Industrious and Prosperous pursuit of Learning , and of his singular Piety during his Abode in the University . Written by an Eye-Witness thereof . MR. Joseph Allein , Born in the Devizes in Wiltshire , in the Year 1633. During his Child-hood , shewed forth a singular sweetness of Disposition , and a remarkable Diligence in every thing he was then imployed about . The first observable Zeal of Religion that appeared in him , was in the eleventh year of his Age , about which time he was noted to be very diligent in private Prayer , and so fixed in that Duty , that he would not be disturbed , or moved by the coming of any Person accidentally into the places of his Retirement . This and other Fruits of a Serious and Gracious Spirit , were the common observation of the Family . From this time forward , the whole course of his Youth , was an even-spun thred of Godly Conversation , which was rendered more amiable , by his sweet and pleasant deportment towards all he conversed with . While he thus openly began to run his Christian Race , his Brother Mr. Edward Allein , a worthy Minister of the Gospel departed this Life : Whereupon he earnestly desired to be brought up in Preparation , to succeed him in the Work of the Ministry . Which good Motion , his Father gladly hearkned unto , and speedily prepared to putit in Execution . Such was his great diligence at School , that he redeemed for his Book , the time allotted for Recreation . In the space of about four years , he attained to very good knowledge in the Latin and Greek Tongues , and was by his School-Master , adjudged fit for University-Studies . After which , he abode some time with his Father in the Country , where a worthy Minister of the Place read Logick to him : And when he was about sixteen years Old , he was placed in Lincoln Colledge in Oxford . He had not been long in the University , but a Wiltshire Place becoming void in Corpus Christi Colledge , he was chosen SCHOLAR of that House : The Pregnancy of his Parts , assuring all that his own MERITS were the SOLE FRIENDS , the ONLY MANDAMUS which brought him in . Being entered and setled , he gave both early and constant Proofs , of his indefatigable Industry ; Signalizing thereby his love to Learning , and evidently Demonstrating how much he abhorr'd to be found a Drone in such a Hive . He esteemed a Colledge an otherguess place than a VICTUALING HOUSE , and coming into this with a Nobler design , than onely to TAKE COMMONS : He thought himself happy in nothing so much , as the advantage he had gain'd for the best Aquists . I have known too many , who in the very Places which they have got by their Parts , have lost the Parts which got them their Places ; and peradventure had been excellent excellent Scholars , had they never had those Incouragements to be so , which they unhappily won from their Competitors . For Idleness enervates the strength of Nature , and makes those Loggs that might have been Mercuries ; but this Person was none of those . He quitting himself so well at the Election , was but a Pledge and Earnest of his doing better afterwards . He made it appear to all observing him , that when he stood , he stood not so much for a Place , as for the Accomplishments by his future studiousness attainable in it , demeaning himself like one , who even in the dayes of his Vanity , well understood how prophane a thing it was to live in a School of Learning , no otherwise than as if it were a Sanctuary for Lasiness , or a Place priviledg'd with nothing else but Leave and Opportunity to eat the Founders Bread , with no other sweat of the Brow , than what 's provok'd in a Ball Court. Never had Learning a truer Drudge since she kept House in Oxford . At her Work , he was both day and night , thinking all time too little , no pains too much that he spent in her Service : When but a School-Boy ( as I have heard ) he was observed to be so studious , that he was known as much by this Periphrasis [ The Lad that will not play ] as by his name : And sure I am , when in the University , he was so generously and ingeniously bookish , that he deserved to be called , The Scholar , who by his good will would do nothing else but Pray and Study . Courteous he was , and very civil to all Acquaintance : But if they came to visit him at Studying times , though they were sure enough to find him within , yet withal so busie generally with better Company , as to have no leisure to let them in . And if at this they were moved , and murmured , and went away offended with him , he cared not . That notable Principle of Joachimus Fortius , which shut him up , bearing him out , and being his relief in all such Cases , Viz. Better it is that they should wonder at thy rudeness , than thou shouldest lose thy time ; for only one or two will take notice of that , but all Posterity would be sensible of this . His Appetite to his Business being that to him , which Allarms in their Chambers are wont to be to others ; seldom it was that he could be found in Bed after four in the Morning , though he had stayed up on the same occasion on which he then rose , till almost One over-night . For though whilst Junior Scholar , he obtained many weekly SLEEPING DAYS for others , yet in many years he could hardly vouchsafe himself so much as one . And as thus he begrudg'd himself his Rest , so thus also his very Food : It being as familiar with him to give away his Commons ( at least ) once , as with any others to eat theirs twice a day . As if he who was never satisfied how many Volumns soever he devoured , had looked upon it as a kind of gluttony , to eat that Meal , the time of eating which might without prejudice to Health , have been better spent upon a Book . Porphyries Wish , viz. That he were able to live without eating , and drinking at all , that so he might be wholly taken up about nobler things , Is sure the with of thousands in the Leardned World. Certain I am it was his , and that if Piety would have suffered him , and they had not been such dears Friends , he would have fallen out with God , for tying his Soul to such a Body , as could not subsist without ( what he would often call no better than time-consuming things ) Meat , and Drink , & Sleep . That this his laborious Studiousness , was as delightful and pleasant to him , as the highest Voluptuousness can be to the most sensual Sot ; I conclude not onely from the constancy of it , but from his charging Matrimony , to which afterwards he became a Subject , with no greater tyranny , than the necessity which it laid upon him , of being kinder sometimes unto himself , than he was wont to be in Oxford . For being Married , an intimate Friend of his of the same Colledge , who had thoughts of changing his Condition , wrote to him , and ( in a 〈◊〉 manner ) desired of him an Account of the Inconveniences of Marriage ; to whom he returned this pleasant ( but very significant ) Answer . Thou wouldest know the Inconveniences of a Wife , and I will tell thee ; First of all , whereas thou risest constantly at four in the Morning , or before , she will keep thee till about six . Secondly , Whereas thou usest to study fourteen Hours in the day , she will bring thee to eight or nine . Thirdly , Whereas thou art wont to forbear one Meal a day at least for thy Studies , she will bring thee to thy Meat : If these be not Mischiefs enough to afright thee , I know not what thou art . Through his Industry ( with God's Blessing on it ) he exceedingly prospered in his Studies , and quickly appeared a notable Proficient . He would often say , he chiefly affected rational Learning , valuing Skill in Languages , onely for the sake of things , and those things most , which were of all most likely to improve his Judgment . And the truth of his words was sufficiently evident : For all that knew him , knew him to be as good a Linguist , so as smart a Disputant , and an excellent Philosopher . When he performed any Academical Exercises , either in the Hall , or in the Schools ; he seldom or never came off without the Applause , or ( at least ) Approbation of all , but the envious ; who also themselves , even by their very Detractions , in spight of their Teeth , commended him ; there being to the Ingenuous , no surer sign almost of his having acquitted himself well , than that such , as they could not endure it should be said so . Certain I am , his pregnant Parts , and early Accomplishments , were so much taken notice of in the Colledge , that so soon almost as he was but Batchellor of Arts , he was even compelled to Commence a Tutor ; and presently intrusted ( to speak within compass ) with as great a number of Pupils as any in the House . Some of his Scholars are now Graduates in Divinity , and singular Ornaments of that flourishing Society , ( as Mr. John Rosewel , B. D. Mr. Nicholas Horseman , B. D. &c. ) others of them , who left the University , have not gone without considerable preferments in the Church , ( as Mr. John Peachil , lately Lecturer at St. Clements Danes , without Temple-Bar ; Mr. Christopher Coward , Prebendary of Wells , &c. ) And I make no question but all of them ( which are yet alive ) honour his memory , and will at any time be ready to express the grateful sense which they retain of the advantage they received from his prudent instructions and pious Examples . 'T is true indeed , he had no advancement proportionable to his Merits whilst he staid amongst us : But if there were any thing to be blam'd for that , 't was nothing else but his own Self-denyal . For a Chaplains place becoming void , he chose that before a Fellowship , which he knew well enough , in a little time , would of course , and by right , have been certainly his . And this choice having been made by him at first deliberately , he never after in the least repented , but rather often reflected on with a great deal of content and comfort . For he had alwayes such an huge affection for Prayer , that he and his Friend could hardly ever walk and discourse together , but before they parted ( at his desire ) they must also go and Pray together . And what a pleasure then may we think it was to him , twice a day to engage a whole Society , in so dear an Exercise , with a Let us pray ! Frequently indeed have I heard him say , He prized the Imployment above that , which generally we reckoned much better Preferment , and look'd upon it as his honour and happiness . And 't was well with us that so he did , it being hardly possible that the duty of the place should have been by any discharged better than it was by him . We were not used to a great deal of Noise , vain Tautologies , crude Effusions , untelligible Sense , or mysterious Non-sence , instead of Prayer . His Spirit was serious , his Gesture reverent , his Words few , but premeditated and well weighed , 〈◊〉 , solid , and to the full expressive of his as truly humble as earnest desire . He loathed the sawciness , which went by the name of Holy Boldness , and drew near to God ; not as if he had been going to play with his Mate , but as became a Creature overaw'd with the Majesty of his great Creator . He prayed with the Spirit , and the Understanding also ; confessed Sin with real Grief , inward Hatred , and Detestation ; and beg'd the Mercies he came to beg , like one that felt the want and worth of what he beg'd , with Faith and Fervency , and true Importunity ; his Affections working , but working rationally as well as strongly . And this ( as I doubt not it prevailed above ) so it had on us the more powerful influence , because we found it to be no meer Religious Fit , but exactly agreeable to the habitual frame and disposition of the Man. 'T is a shrewd reflection which Suidas makes on the Philosopher Sallust , ( how truly I know not , he is neither civil nor just to some ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sallust's carriage was strange to all men ; For though when he read his Philosophy Lectures , he did it gravely and very solemnly ; yet at other times he plaid the Child , and that most ridiculously . And there are too many , both Chaplains and Preachers , who justly merit as bad a Censure : Whilst Praying and Preaching , they appear demure , and mighty devout ; yet take them out of their Desks , and Pulpits , and they are as light , as vain , and frothy ; yea , extreamly dissolute as any others . But it was not so with this Person : For he was alwayes composed and serious , grave and reverend , above his Age. He set God alwayes before him , and where-ever he was , laboured to live as in his Presence . It was his solemn business to be Religious , his great endeavour to walk by Rule ; his main design in all his wayes , to approve himself unto his Father , which saw in secret , and his daily exercise to keep a Conscience void of offence , both towards God and towards man. As for the pleasures and delights of Sin , he highly 〈◊〉 and abhorred them ; was so above them , that he could not 〈◊〉 them : Quam 〈◊〉 〈◊〉 〈◊〉 carere ! How 〈◊〉 was it to him ( as said once St. Austine ) to want those 〈◊〉 ! And as for lawful delights and pleasures , although he did 〈◊〉 unto , and now and then solace a while , and entertain himself with them , yet how little was his heart unto them , or was he ( generally ) taken with them ! He was as formal in using them , as some Christians are in God's Service ; as they sometimes do pray , as if indeed they prayed not ; and hear , as if they heard not ; so he rejoyced in such things as these , as if indeed he rejoyced not . He looked upon them , compared with others , as upon his Righteousness , compared with Christ's , as very vanity , yea , dross and dung . His conversation being in Heaven , his sweetest Comforts , and most prised Refreshments , were Divine and Heavenly . His Soul took often a delightful prospect of Eternity , viewing the Regions of Bliss and Glory , looking wishly at ( her Fathers Seat ) the Mount of Joy , aspiriring after a nobler Mansion , and hugging her self in a comfortable perswasion , that it would not be long ere she should be in it . And hereupon as he little minded any Earthly glory , so he little minded or cared for the poor and empty delights of sense . However , he was not morosly pious , nor did his Affection to God and Goodness , and the things Above , make him either a Timon or a Cynic ; ( It had not then been so true and genuine , and of so right a kind as it was ) Homilitical Virtue he as much excelled in as any other , and the decried Morality found ever with him very great respect , being recogniz'd as an integral part of his Religion . He was of as sweet a disposition , and of as highly civil a conversation , as a man ( subject to the common frailties of humane nature ) almost could be . He had scarce a gesture which did not seem to speak , and by a powerful and charming Rhetcrick , affect all whom he conversed with . Were it not that so many other moral Perfections and Excellencies besides that , it might as truly be said him , as , by the Historian , was of the Emperour , in respect of his clemency , That he was Totus ex comitate , made up as it were of nothing else but Courtesie and Affability . For a Friend , I think I may safely say , He was one of the truest that ever Person had interest in ; and withal , as pleasant as a serious Christian could well wish . He loved not rashly , but where he loved , he loved intirely ; and who ever came to be entertained in his Affections , were sure to find a warm Lodging : There was no more but only one thing , which he thought too much for any , for whom he thought not his Love too good . He could not sin ( knowingly , and willingly ) for any Friend he had on Earth . When Lelius in the presence of the Romane Consuls , ( who after thecondemnation of Tiberius 〈◊〉 , pursued all that had been formerly intimate with him ) came to enquire of Caius Blosius , his chiefest Friend , what he was willing to have done for 〈◊〉 : He answered , All things : What all things , replied Lelius ? Suppose he had willed you to burn our Temples , would you have done it at his request ? I know , said Blosius , he could never command it ; but if he had , I had obeyed him . I confess this Friend did never dare to be such a Friend , or any thing like him : But Usque ad Aras , so far as lawfully and conscientiously he might do any thing , he stuck at nothing wherein he might serve , pleasure , or gratifie them he lov'd . And yet his love was not ingrossed by his Friends onely ; for whilst to them he shewed himself friendly , good nature as well as Christianity , obliged him to be kind to all , and ( according to his ability ) to the Poor bountiful . He was too frugal to throw away his Charity , yet not so covetous as to with-hold it when he met with Objects to whom 't was due . He did not think the little he had so much his own , as that his necessitous Brethren might not claim a part in it ; and therefore gave them as if he had been paying Debts , and not bestowing Alms. But of all most admirable was his affection to the Souls of others , and his desire to do good to them . This indeed was most conspicuous , and seemed to shew , Velut inter Ignes Luna minores . Much like the Moon appearing bigger , and shining brighter than the other Stars . The sage Pythagoras , I remember , gave this very mystical , but wise advice unto his Scholars , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) By no means to eat their own Brains ; intending by it , ( as 't is conceived ) that they should not keep their Reason ( of which the Brains is an immediate Instrument ) unto themselves , but still employ it for the advantage of others . And sure this Person did forbear to eat , but by his abstinence , fed many others with his Brains , i. e. his inlightned , improved Reason . Some there are , to my knowledge , who at this day do verily think , they should never have found the way to live , to live for ever , if he had liv'd unto himself . Eminent was his charity to the poor Prisoners in Oxford , Goal ; among whom first ( as the reverend Mr. Perkins did at Cambridge ) of his own 〈◊〉 he began to Preach , and held on constantly ( 〈◊〉 he remained in Town ) once a fortnight , for a year and upwards , encouraging them to give attendance on his Ministry , by a considerable allowance of Bread ( that week he preached ) at his proper cost and charges . Frequent visits also was he us'd to make at other times , to other persons in the World that were but mean and low ; his main design ( together with the relieving of their temporal wants ) being to assist their Souls , and help them forward in their way to Heaven . And indeed , in all his Converses , where-ever he was , he was like Fire , ( as 〈◊〉 was used to say of 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Warming , Refreshing , Quickning all that were about him , and kindling in them the like zeal for God and goodness , which he had in himself . Whoever they were that came to visit , or to be 〈◊〉 with him , it was their own fault if they got not by him so much good , as to be for ever the better for him . It was hardly possible to be in his company , and not to hear such things from him , as , if well weighed , might have been enough to make one out of conceit with Sin , and in love with Vertue , as long as one lived . Though he did not say ( as Titus once ) yet by his actions , we may judge he thought that he had even quite lost a day , when none had gained somewhat by him . He lived as if he had been quickned with that saying , ( which I have somewhere met with in Tertullian ) Quid prodest esse , quod esse non prodest ? To what purpose is it to live , and not to live to some good purpose . But this was that ( this ardent love to the Souls of men ) that quickly depriv'd us of his company , it carried him down into the Countrey , where , how he demeaned and carried himself , let others speak . CHAP. III. A brief Character of him by that Reverend Person Mr. R. A. who was nearly related to him , shewing how eminently he wus qualified for the Ministerial Service and Warfare , unto which he was called . OF his Extract , I shall say little ; He was the Son of a godly Father , Mr. Tobie Allein , sometime of the Devizes , an understanding , affectionate , prudent , and signally humble , and experienced Christian ; who died suddenly , but sweetly ; his Son surviving him not above a year or two . He having been languishing for some time , at length he seemed to be upon eecovery , and went about his House ; on the morning before he died , he arose about four ; about 10 or 11 he came down out of his Closet , and called for something to eat , which being prepared , he gave Thanks , but could not eat any thing : His Wife perceiving a sudden change in him , perswaded him to go to his Bed ; He answered , No , but I will die in my Chair , and I am not afraid to die ; He sat down and only said , My Life is hid with Christ in God , and then he closed his Eyes with his own hands , and died immediately . No more of the Father : Concerning his Son I shall speak , What he was , and what his temper and behaviour was . As a Man. As a Christian. As a Minister . 1. As a Man. He was , 1. Of quick natural parts , and great acquired Abilities , concerning which I shall need say no more , there being a fuller Account given by another Hand . 2. Of a composed grave and serious temper and behaviour , not at all morose , but full of candour , free , affable , chearful , and courteous . 2. As a Christian. He was for exemplary Holiness and Heavenliness of mind and life , much elevated above the ordinary Rank . He lived much in delightful Communion with God , his Soul was greatly exercised in Divine Contemplation , and he would sometimes speak ( to provoke others , whom he wished the same delights , to the same exercise ) what ineffable pleasure , sweetness , and satisfaction his Soul had found in his stated Meditations on the Divine Attributes , distinctly one by one . In his Discourses he would speak much and passionately to the commending and exalting of the Divine Goodness , and of the inexpressible dearness and tenderness of the Divine Love. In Prayer he was not ordinarily so much in confession or complaining of Corruption and Infirmities , ( though he expressed a due sense of these ) as in the admiring and praising of God in his Infinite Glorious Perfections , in the mention of his wonderful Works , particularly of those Wonders of his Love revealed in Jesus Christ. In some of his Letters to me , when he had been speaking of the Grace and Goodness of God to him , ( of the sense whereof he would seem to be even quite swallowed up ) he would break off with some such Expressions as these , I am full of the Mercies of the Lord ; O Love the Lord for me ; O praise the Lord for my sake ; O help me , help me to praise the Lord. His whole Life was adorned and beautified with the admirable lustre of his particular personal Graces . 1. He was a Man of Love. His sweet amicable and courteous converse , was such as made him the deliciae of his Acquaintance , and made way for the entertainment both of his serious Counsels and severer Reproofs : He grew dear unto the Saints that knew him , because they saw in his very face and all his Carriages , how very dear they were to him . His compassion to those in distress , his bounty to those in want , ( wherein he abounded beyond his ability ) his forbearance in case of offences , his affectionate Language and Carriage , his readiness to all obliging Offices of Love to his Relations , to his Friends , to Strangers , to Enemies , did evidently declare how he loved them . Especially his Love was let forth in fuller streams upon the Congregation where he exercised his Ministry . The People of his Care , were the People of his Delight . His ardent longing for their Souls , his rejoycing in their Souls — prosperity , his bleedings and breakings of Soul under any of their falls or infirmities , his uncessant labours among them , both publickly , and from House to House , his frequent and affectionate Letters to them when he was absent ; his earnest desire to live and die , and be buried amongst them , ( declaring to them , That if he died within fifty miles of Taunton , his will was to be brought and buried there , that his Bones might be laid with their Bones , his Dust mingled with their Dust ) these all declare how greatly they were in his Heart . 2. He was a Man of Courage . 1. He feared no dangers in the way of his Duty , knowing that He that walks uprightly , walks surely . In cases less clear , he was very inquisitive to understand his way , and then he fixed without fear . 2. He feared not the faces of Men , but where occasion was , he was bold in admonishing , and faithful in reproving ; which ungrateful Duty he yet managed with such prudence , and such expressions of Love , and compassion to Souls , as made his way into hearts more easie , and his work more succesful . 3. He was a Son of Peace ; Both a zealous Peace-maker among differing Brethren , in case of personal Quarrels and Contentions ; and he was also of sober and peaceful Principles , and an healing Spirit , as to Parties or Factions upon the account of Religion . He had an awful and reverend regard to Magistrates , abhorring all provoking and insolent expressions , or mutinous and tumultous Actions against them . 4. He was a Man of Truth and Righteousness ; Both as to his own personal practice , and also was much in pressing it upon others , especially professors of Religion , to be examplarily just in their dealings , and true in their words ; to be wary in promising , and punctual in performing . O how often and passionately have I heard him bewailing the Sins of Promise-breaking and deceitful dealing , whereof such as he hath known to be guilty , have understood both by Word and Writing how much his Soul was grieved at them , for the wrong they did hereby to their own Souls especially , and the reproach they brought upon the Gospel of our Lord. 5. He was of great Patience . To say nothing of his behaviour under sufferings of other kinds , his great weakness , and long languishing for some years together , and his constant serenity , calms and quietness of Spirit , in all that time , so far from the least touch of murmuring , that he was still blessing the Lord for his tender dealings with him , have given the World a full proof that he was of a patient Spirit . 6. He was Eminent in Liberality ; He not only did , but devised liberal things , and by liberal things did he stand ; He studied and considered how he might both give himself , and procure from others , relief for those in want : He gave much Alms daily , both in the place where he lived , and where-ever he came . When there were Collections at any time for pious and charitable uses , He stirred up others to bountiful giving , both by Word , and also by his Example . In the Collection for the Fire in London , He gave publickly such a liberal proportion as he thought meet to be an example to others ; and ( as I came occasionally to understand ) lest it should be misjudged , he had been known to give more , he gave more than as much again secretly . He distributed much amongst his Relations . His Aged Father , and divers of his Brethren , with their large Families , being fallen into decay , he took great care for them all , and gave education to some , Pensions to other , Portions to others of them ; and notwithstanding all this , he had but a very small matter of Stock to begin upon , and never above 80 pounds per ann . that I know of , and near the one half of his time , not above half so much ; only by the industry of his Wife , who for divers years kept a Boarding-School , his income was for that time considerably enlarged . He took great pains in journeyings abroad to many Gentlemen , and othe rich Men in the Countrey , to procure a standing supply for such Non-conforming Ministers as were in want . 7. He was of an Active Spirit . He went about doing good . As he was abundant and uncessant in his Labours in the Congregation where he lived ; So where-ever he came , he would be scattering some good Seed , not only among the Adult , but he would be dealing much with the Children in those Families into which he came , asking them Questions , giving them Counsel , and sometimes leaving them his Counsel in Writing . In his own Family ( which was great whilst his Wife kept Boarders ) he was exceedingly industrious ; the gravity of his Carriage , contempered with much sweetness and affability towards those young ones , begat in many of them , the Awe and Love , as of Children to their Father , and made way for the success of his Indeavours with them , which was considerable upon divers of them . At Bath , while he lay sick there , he sent for many of the Poor , both Old and Children , and gave them Catechisms , engaging them to learn them , and give him an account ; who came chearfully and frequently to him , being encouraged hereto by his Familiar and Winning Carriage ; his giving them Money , his Feeding and Feasting them . He would sometimes say , It 's pity that Counsel of our Lord ( Luk. 14. 13. ) of Feasting the Poor , was no more practised amongst Christians . 8. He was of an humble Spirit . Though God had so exceedingly listed him up in the Hearts of others , yet he was not puffed up in his own : He was low in his own eyes , and despised the praise of men . His whole carriage was without the least ostentation , and he was of great condescention to the Weakest or Meanest . Once or twice he was complaining to me of the pride of his Heart ; I ( judging it to proceed rather from an holy jealousie of himself , and a tenderness of the least spark of that evil , than from any power it had upon him ) replyed to him ( as I remember ) to this purpose : If he had a proud Heart , he had it to himself , for none else could perceive it . But he answered , Some men that are proud enough , have more wit than to let every one know it . Another time making the same complaint in a Letter to me , he added this : But my naughty heart , whilst I am writing this , is in hope you will not believe me . So watchful was he , as to espie and check the least motions of that Lust , which he so much abhorred . 3. As a Minister . He was setled in Taunton Magdalen , as an Assistant to the Reverend Pastour there ; with whom , as a Son with the Father , he served in the Gospel . I shall say nothing here , there being a large Account given under the Hand of that worthy Person . But besides his Labours in that great Congregation , in which alone he was fixed , the care for many other Congregations was daily upon him . He went forth frequently into several places about the Countrey , amongst the poor ignorant people that lived in dark Corners , and had none to take care of them , and both Preached to them himself , and stirred up many of his Brethren ; whose forward minds readily joyned with him , to set up standing Lectures amongst them . He had an Eye to poor Wales , and had an influence upon the sending over some Ministers to them : He resolved also to have gone and spent some time amongst them himself , and by all the disswasions of his Friends , from his great Weakness and Unfitness for Travail , he was hardly with-held from his Purpose . CHAP. IV. An Account of his Godly Life and Practice , and of the Course of his Ministry in Taunton , given by Mr. George Newton , the Reverend Pastor there , whose Assistant he was . MR. Joseph Allein came to my Assistance , in the Year 1655. being then in the One and Twentieth year of his Age ; and we continued together with much mutual Satisfaction . I soon observed him to be a young Man of Singular Accomplishments , Natural and Acquired . His Intellectuals solid , his Memory strong , his Affections lively , his Learning much beyond the ordinary Size : And above all , his Holiness eminent , his Conversation exemplary ; In brief , he had a good Head , and a better Heart . He spent a considerable part of his time in private converses with God , and his own Soul ; he delighted very much to perform his secret Devotions in the view of Heaven , and the open Air , when he could find advantages fit for his purpose . He used to keep many dayes alone , and then a private Room would not content him , but ( if he could ) he would withdraw himself to a solitary House , that had no inhabitant in it : And herein he was gratified often by some private Friends of his , to whom he did not impart his design : Perhaps it was , that he might freely use his Voice as his Affections led him , without such prudential considerations and restraints as would have been necessary in another place ; and that he might converse with God without any avocation or distraction . His conversation with others , was alwayes mingled with Heavenly and Holy Discourses ; he was ready to Instruct , and to Exhort , and to Reprove , which he never failed to do ( when he thought it necessary ) what-ever the event might be : But he performed it usually with such respect , humility , tenderness , self-condemnation , and compassion , that a reproof from him did seldom , if at all , miscarry . In the Houses where he Sojourned , their Hands fed one , but his Lips fed many ; God freely poured Grace into his Lips , and he freely poured it out . None could live quietly in any visible and open sin , under his inspection : When he came to any House to take up his abode there , he brought Salvation with him ; when he departed , he left Salvation behind him . His manner was , when he was ready to depart , and to transplant himself into some other Family , ( as that the exigence of his condition and the time , did more than once constrain him to ) to call the People one by one into his Chamber ; from whence it was observed , that scarce any one returned with dry eyes . In matters of Religion , and the first Table , his strictness was so exemplary , ( which was near to rigour ) that I have scarce known any of his years keep pace with him . Surely he did more than others ; His Righteousness exceeded not the Publican only , but the Pharisees too . He was much taken with Monsieur de Reuty , ( whose Life he read often ) and imitated some of his Severities upon better grounds : How often have I heard him to admire ( among many other things ) especially his self-annihilation , striving continually to be Nothing , that , God might be all . But here he stayeth not , he was a second-Table-man , a man of Morals ; I never knew him spotted in the least degree with any unjust or uncharitable Act. And I am sure , the many failings of Professors in this kind , touched him to the very quick , and brought him low ; drew Prayers , Tears , Complaints , and Lamentations , both by Word and Letter from him , though yet the Lord would not permit him to behold and reap the Fruit before he died . He had an eminently , free , and bountiful heart to his power ; and I may truly say , beyond his power ; yea , much beyond it , he was willing of himself . It is but seldom that the best do need restraint in these Matters ; and yet we read of some who brought more than enough , yea , much more than enough , Exod. 36. 5. So that there was a Proclamation issued out , to put a stop upon their Bounty , and it is added presently , so the People were restrained . Men universally almost do need a Spur , but he did rather need a Bridle . When other men gave little out of much , he gave much out of little ; and while they heapt and gathered up , he dispersed and scattered abroad . He did not hide himself from his own flesh , but was helpful to Relations , as some of them have great reason to acknowledge . His charity began at home , but it did not end there ; for he did good to all , ( according to his opportunities ) though especially to the Houshold of Faith. He considered the Poor , he studied their condition ; he devised liberal things ; he was full of holy Projects , for the advancement of the good of others , both Spiritual and Temporal ; which he pursued with such irresistable vigor , and zeal , and activity , that they seldom proved abortive . He was a man of extraordinary condescention to the infirmities of weaker Brethren , as they that are most holy , and best acquainted with themselves , are wont to be : Instructing those that were contrary minded in meekness ; If God peradventure would give them repentance to the acknowledging of the Truth : Restoring those who were overtaken with a fault , with the Spirit of Meekness . So dealing with them in such a loving , sweet , and humble way , as considering himself , lest he also might be tempted . In their confessed failings , he was no way supercilious , captious , and censorious ; he would maintain a good opinion of another , upon a narrower footing than many others , who ( to say no more ) were nothing stricter , holier , humbler , than himself would be . His Charity , Believed all things that were to be believed , and Hoped all things that were to be hoped . And when he deeply condemned the Action , he would not judge of the Estate : Indeed he had more charity for others than himself ; and though he were sufficiently mild in his judgment of others , he was severe enough in his judgment of himself . He was not Peremptory in matters that belong to doubtful Disputations : He laid no more weight and stress on Notions , and Opinions in Religion , that wholly depend upon Topical Arguments , than belongs to them . He was not like many who are so over-confident in their determinations , that they will hardly hold communion ; Nay , scarce so much as a pleasing conversation with any man ( how gracious soever ) who cannot think , and say , and act in every thing as they do . He would allow his Fellow-Members the Latitude that the Apostle doth ; and so would freely and familiarly converse with those who are sound in the Faith , ( as to the fundamentals of Religion ) and who were strict and holy in their lives , of all Perswasions . His Ministerial Studies were more than usually easie to him , being of a quick conceit , a ready , strong , and faithful memory , a free expression ( which was rather nervous and substantial , than soft and delicate ) and which was best of all , a holy Heart that boyled and bubled up with good matter . This 〈◊〉 him on all occasions , not with warm affections onely , but with holy Notions too . For his Heart was an Epistle , written not with Ink , but with the Spirit of the Living God : And out of this Epistle , he drew many excellent things . In the course of his Ministry , he was a good Man , and in his Heart a good Treasure ; whence he was wont continually to bring forth good things , both in publick and private . He was apt to Preach and Pray , most ready on all occasions to lay out himself in such Work , yea , spending himself in such Work : When my suddain Distemper seised upon me , put him at any time ( as many times they did ) upon very short and 〈◊〉 preparations , he never refused ; no , nor so much as fluctuated in the undertaking : But being called , he confidently cast himself upon the Lord , and trusted perfectly to his Assistance , who had never failed him ; and so he readily and freely went about his Work without distraction . He began upon a very considerable stock of Learning , and Gifts Ministerial and Personal , much beyond the proportion of his Years , and grew exceedingly in his Abilities and Graces , in a little time . So that his profiting appeared to all Men ; he waxed very rich in heavenly Treasure , by the blessing of God on a diligent hand , so that he was behind in no good Gift . He found that pretious promise sensibly made good , To him that hath ( for use and good employment ) shall be given , and he shall have abundance . He had no Talent for the Napkin , but all for Traffique , which he laid out so freely for his Masters use , that in a little time they multiplyed so fast , that the Napkin could not hold them . I heard a worthy Minister say of him once , ( not withont much admiration ) Whence hath this man these things ? He understood whence he had them well enough , and so did I , even from Above , whence every good and perfect Gift proceedeth : God blessed him in all Spiritual Blessings in Heavenly Things , and he returned all to Heaven again ; he served God with all his might , and all his strength ; he was abundant in the Work of the Lord ; he did not go , but run the wayes of his Commandments : He made haste and lingred not ; He did run , and was not weary ; he did walk , and was not saint . He pressed hard towards the Mark , till he attained it ; his Race was short and swift , and his End glorious . He was infinitely and insatiably greedy of the Conversion of Souls , wherein he had no small success in the time of his Ministry : And to this end , he poured out his very Heart in Prayer and in Preaching ; He imparted not the Gospel only , but his own Soul. His Supplications , and his Exhortations , many times were so affectionate , so full of holy Zeal , Life , and Vigor , that they quite overcame his Hearers : He melted over them , so that he thawed and molified , and sometimes dissolved the hardest Hearts . But while he melted thus , he wasted , and at last consumed himself . He was not satisfied to spend himself in publique , but used constantly to go from House to House , and there to deal perticularly ( where he had a free reception ) both with the Governours , and with the Children , and with the Servants of the Houshold , instructing them especially in the great Fundamental necessary Truths of the Law , and of the Gospel , where he observed them to be ignorant : Gently reproving them , where he found any thing amiss among them . Exhorting them to diligence , both in their general and particular Callings : Entreating them who were defective , by any means to set up the Worship of God in their Houses , and to make them little Churches , by constant reading of the Scripture , that so the Word of Christ might deeply dwell among , and in them richly , by careful Catechising of the Children , and the Servants , if the Governours were able ; by frequent Meditations , Conferences , Repetitions of that which they had heard in publique , especially by daily Prayer , Morning and Evening , that so they might avoid that dreadful indignation which hangs over , and is ready to be poured out upon the Families that call not upon God. He made the best inspection that he could , into the state of every particular Person , and so accordingly applyed himself to check , to comfort , to encourage , as he found occasion . All which he did with so much tenderness , humility , & self-denyal , that they gained very much on the affections , and respects of all that received him , and wrought them at least to outward conformity ; so that they who were not visited in the beginning , at length came forth and called upon him to come to their Families and help them . Thus did he wear himself away , and gave light and heat to others : He usually allowed himself too little sleep to recruit and to repair the Spirits which he wasted with waking . His manner was to rise at four a Clock at the utmost , many times before , and that in the cold Winter Mornings , that he might be with God betime , and so get room for other studies and imployments . His extraordinary watchings , constant cares , excessive labours in the Work of his Ministry , publique and private , were generally apprehended to be the cause of those distempers and decays , and at last of that ill habit of body , whereof in the end he died . He was the gravest , strictest , most serious , and composed young Man that I had ever yet the happiness to be acquainted with . And yet he was not rigid in his Principles , his moderation was known to all men that knew him . CHAP. V. A further Account of his Catechizing , both in Publick and Private , by Mr. G. WHen he did Catechise the greater Sort in Publick , before he was Silenced , his manner was to begin with Prayer for a Blessing upon that Exercise : And having proposed some Questions out of the Assemblies Catechism to them , he was careful , not onely to make them perfect in rehearsing the Answers there set down , but also to bring them to a clear understanding of the sence and meaning of the said Answers , and of all the Terms and Phrases in which they are expressed ; And to draw some practical , useful , inferences from those Heads of Divinity contained in them . Moreover , when any distinction was necessary for the clearing up of the matter in hand ; he would be also instructing his Catechumen's therein ; Now this he would do , by proposing several other Collateral Questions , besides those in the Catechism ; which Questions , together with the Answers to them , himself had before drawn up , and sent to them in writing . In the Even of the Lord's Day , his course was to repeat his Sermon again , in the publick Place of Worship , where abundance of People constantly resorted to hear him ; which when he had done , several Youths were called forth , which did give him an Account of the Heads of all his Sermon by Memory . As for his Method in going from House to House , for the instructing of Private Families , it was this ; He would give them notice of his coming the day before , Desiring that he might have admittance to their Houses , to converse with them about their Soul-Concerns , and that they would have their whole Family together against he came . When he came , and the Family were called together , he would be instructing the younger sort in the Principles of Religion , by asking several Questions in the Catechism ; the Answers to which he would be opening and explaining to them . Also he would be enquiring of them about their spiritual Estate and Condition , labouring to make them sensible of the evil and danger of Sin , the corruption and wickedness of our Natures , the misery of an unconverted State ; stirring them up to look after the true Remedy proposed in the Gospel , to turn from all their sins unto GOD , to close with Christ upon his own Terms ; to follow after Holiness , to watch over their Hearts and Lives , to mortifie their Lusts , to redeem their Time , to prepare for Eternity . These things as he would be explaining to their understandings , that they might have clear apprehensions about them ; so he would be pressing the practice of them upon their Consciences , with the most Cogent Arguments and Considerations , minding them of the great Priviledges they did enjoy , the many Gospel-Sermons that they did or might hear , the many Talents they were intrusted withal , and the great account that they had to give to the GOD of Heaven . Telling them how sad it would be with them another day , if after all this they should come short of Salvation . Besides , he would leave with them several Counsels and Directions to be carefully remembred and practised for the good of their Souls . Those that were serious and religious , he would labour to help forward in Holiness , by answering their Doubts , resolving their Cases , incouraging them under their difficulties . And before he did go from any Family , he would deal with the Heads of that Family , and such others as were grown to years of discretion , singly and apart : That so he might ( as much as possibly he could ) come to know the condition of each particular Person in his Flock , and address himself in his Discourse as might be suitable to every of them . If he did perceive that they did live in the neglect of Family Duties : He would exhort and press them to set up the Worship of GOD in their Families , as Reading , Prayer , and directing them how to set about it , and to take time for secret Duties too . Such as were Masters of Families , he would earnestly perswade , and desire , as they did tender the Honour of Christ , and the welfare of their Children , and Servants Souls to let them have sometime every day for such private Duties , and to incourage them in the performance of them ; neither would he leave them before he had a promise of them so to do . Sometimes also he would himself go to Prayer before his departure . This was his method in the general ; although with such necessary variation in his particular Visits , as the various State and Condition of the several Families did require . If the Family where he came were ignorant , he would insist the longer in Instructing and Catechizing : If loose , in reproving and convincing : If Godly , in incouraging and directing . He did use to spend five afternoons every week in such exercises , from one or two of the Clock , until seven in the evening : In which space of time , he would visit sometimes three or four Families in an afternoon , and sometimes more , according as they were greater or less . This course he would take throughout the Town ; and when he had gone through , he would presently begin again , that he might visit every Family as often as he could . He often did bless GOD for the great success that he had in these Exercises , saying , that GOD had made him as instrumental of good to Souls this way , as by his publick Preaching , if not more . When the Ministers of this County of Somerset , at one of their Associations which heretofore they held , were debating whether , and how far it were incumbent upon them to set up private Family Instruction in their particular charges ; Mr. Allein was the Man that they pitched upon for to draw up his Reasons for that practice , together with a Method for the more profitable management of it . An Abridgment of what he drew up , here Followeth . IT being the unquestionable Duty of all the Ministers of the Church of Christ , To take heed to all the Flock over whom the Holiest hath made them Overseers ; and to Teach , & Preach , not only publickly , but from House to House ; not onely taking a general care of the whole , or calling out the chiefest of the Sheep , for our particular Care and Inspection , as the manner of some is , and leaving the rest to sink or swim : But as good Shepherds iniquiring into their Estates , observing the particular Marks , Diseases , Strayings of our Sheep , and applying our selves suitably to their Cases ; In a word , warning every man , that we may present every man perfect in Christ Jesus ; Therefore it behoveth us , to study to do this great Duty in such a manner , as may be acceptable to God , and profitable to our Flocks . The directions for performing this Duty , are either more general , or more special ; for the more general Directions , they are either such as concern the entrance on this Duty , or the performance of it . For those that concern the Entrance : 1. It will be necessary , that we convince the People of the necessity of this Duty . 2. That we study to manage this great Work to our Peoples best advantage . 3. That we set apart such set-times for this great Work , as upon consideration we shall find most convenient for them and us , resolving to be constant in observing them . 4. That we pray for Wisdom from Above , what , and how to speak . 5. That we send word to the People , when we intend to visit them , that they dispose of their business to receive us . For those that concern us , in the mannaging of the Duty : 1. The Family being called together , we may , if time and conveniency permit , begin with Prayer . 2. The Family , consisting of Superiours , and Inferiours , it would not be amiss to begin with the Inferious ; for many can hear their Children , and Servants Examined contentedly , that cannot bear it themselves : For that they will not disdain to give an account of themselves before their Superiours , though their Superiours would disdain to give account before them ; and here it will be necessary to enquire into their Knowledge , Practice , States . 1. Their Knowledge ; here we may examine what progress they have made in the Principles of the Doctrine of Christ , and try them in the Catechism . 2. What they do gain by the publick Ministry , what they remember of the Sermon last heard . 2. In their Practice . 1. In their Duty towards God ; where it may be useful to inquire , if they make Conscience of secret Prayer ; the necessity of it may be expressed , the nature of it opened , and some heads of Prayer explained ; and if they be such as need it , it would be useful to commend to them some form , for the present help . 2. In the Duties of their Relations towards 〈◊〉 ; and if they be pressed to Faithfulness , Diligence , and Uprightness , the Duties they owe to those that were over them , it would be very convenient . 3. Into their Estates ; and here we may take an account of them , what they think of the state of their Souls , shewing the paucity of them that are saved , the desperate 〈◊〉 of the heart , the infinite danger of being deceived , the wiles and devices of Satan to beguile them ; from whence , and such like Arguments , we may press them to be diligent in inquiring , what the case of their Souls is , to be jealous of themselves , where we may take occasion to shew them , 1. That every Man by Nature is in a damnable estate . 2. The absolute necessity of Conversion . 3. By what signs they may know whether they remain in , or are delivered from , this Estate : which signs should be few , plain , certain , and infallible , sounded upon the clear evidence of the Word ; and because the searching Work is so displeasing to the Flesh , that it might disingage them to come too close at first , It may not be amiss to defer this , till we had got some interest in their Hearts , by a loving tender carriage . 3. The Inferiours being thus dealt with , may be 〈◊〉 to their several Imployments , and then we may take occasion to discourse with the Heads of the Families , proceeding as prudence shall direct upon some of the fore-mentioned particulars . 1. We may enquire whether they perform this great Duty of Prayer in the Family , offering them helps if they need . 2. We may press them to Instruct and Catechise their Families . 3. We may 〈◊〉 them to the strict Sanctifying the Lord's Day . 4. If they are poor , we may draw forth the Hand of our 〈◊〉 towards them . 5. If we know any evil by them , we may take them aside privately , shewing them the sinfulness of their practice , and ingaging them to promise reformation . 6. We should leave with them some few particulars of greatest weight , often repeating them till they remember them , ingaging them to mind them , till we shall Converse with them again . 7. Our dealing with them , must be in that manner that may most prevail , and win upon their hearts . 1. With Compassion ; being kindly affectioned to them , Charging , Exhorting , Comforting every one of them , as a Father his Children . 2. With Prudence ; warning and teaching them in all Wisdom , applying our selves to the several Cases and Capacities . 1. To the Rich in this World , shewing more respect as their places require , charging upon them those Duties that are required of them in special . 2. To the poor , you may be more plain and free , pressing upon them those Duties that are most proper to their condidition . 3. To the Aged , we must be more reverent , labouring to root out of them the love of the World , shewing them the dangerousness of Covetousness , and the necessity of making speedy preparations for Eternity . 4. The Men are to be exhorted to Temperance and Sobriety ; diligence in their Callings , &c. 5. Women to Meekness , Humility , Subjection to their Husbands , and constant infusing good Principles into their Children . 3. With Patience , being gentle to all Men ; in meekness instructing those that oppose themselves , bearing with their dulness , rudeness , and disrespectfulness , waiting for their repentance . 4. With all faithfulness , giving no occasion of offence , that our Ministry be not blamed . 5. With Zeal , as Apollo , fervent in Spirit , teaching diligently the things of the Lord , &c. 6. With plainness , not betraying their Souls to Hell , and ours with them , for want of faithfulness , and closeness in our dealing with them ; it being not sufficient in general , that no Drunkard , &c. shall inherit the Kingdom of Heaven ; but telling them plainly , and particularly , such is your looseness , your ignorance , that I fear you are in an unconverted state . 7. With Authority ; dealing with them in the power and demonstration of the Spirit . 8. With Humility ; Not lording it over God's Heritage , but condescending to men of low Estates : Nor disdaining to go into the Houses of the meanest . The sort of Directions are more special , respecting the several sorts of our People , who may be ranked into four Heads , the Ignorant , Prophane , Formal , Godly . First , For the Ignorant : Our Work with them will be , 1. To convince them that are Ignorant , which may be done by shewing their inability , to answer some plain familiar Questions . 2. To shew them the dangerous , yea , the damnable nature of ignorance . 3. To Press them with all possible earnestness , to labour after knowledge . 4. To answer their carnal Pleas for their ignorance , when wilful . Secondly , For the Prophane : It would be necessary to deal with them convincingly , shewing the certain damnation they are running upon . Thirdly , For the Formal : With these we must deal searchingly , and shew them , 1. How easily Men may mistake the Form of Godliness for the Power . 2. The undoing danger of resting in being almost a Christian . 3. The most distinguishing differences between an Hypocrite and a sincere Christian. Fourthly , For the Godly : To these we must draw forth the Breasts of the Promises , opening to them the riches and 〈◊〉 of Christ ; inquiring into their growth in Grace ; quickning them to labour after assurance , to be stedfast in the Faith ; patient in suffering ; diligent in doing the Will of Christ , 〈◊〉 of good Works , alwayes abounding more and more . There is one thing more , in which his self-denyal , and other Graces , were very exemplary : Namely , his faithfulness in reproving the miscarriages of Professors , sparing none , whether High or Low , whether Ministers or Private Christians ; yea , although they had been never so dear in his affections , and never so obliging in their carriage to him , yet if he found in them any thing that was reproveable , and blame-worthy , he would deal with them faithfully and plainly about it , whatsoever the issue and event were . One time when he was going about such a Work , he told a Christian Friend , with whom he was very intimate and familiar ; Well ( sayes he ) I am going about that which is like to make a very dear and obliging Friend , to become an Enemy : But however , it cannot be omitted , it is better to lose mans favour , than GOD's . But GOD was pleased ( then , as well as divers other times besides , when he went about business of this nature ) to order things for him , better than he could have expected , and so to dispose of the heart of the Person with whom he had to deal , that he was so far from becoming his Enemy for his consciencious faithfulness to him , that he loved him the better ever after as long as he lived . As to his judgment about the Arminian Controversies , as far as I can perceive , who have discoursed with him about them , it was much-what the same with Doctor Davenants , and Mr. Baxters . He was a Man of a very calm and peaceable Spirit , one that loathed all tumultuous carriages and proceedings ; he was far from having any other design in his Preaching , than the advancement of the Kingdom of the Lord Jesus , by the conversion and salvation of Souls : This was the mark that he had in his eye ; this was that for which he laboured , and ventured , and suffered , and for which he thought he could never lay out himself enough . Though he were but a young Man , yet in his carriage he was exceeding serious and grave , and 〈◊〉 very humble , courteous , and affable , condescending to discourse with the poorest and meanest Persons , for their spiritual good , as soon as with the greatest and richest . And indeed so unblameable and convincing was he in the whole of his conversation , that there were very few religious and sober Persons that knew him , either in Town or Country , either Ministers , or People , ( yea , though some of them differing in judgment from him ) but did highly approve of him . And for his Brethren in the Ministry here in these parts , such was his holy and discreet deportment amongst them ; that he had as great an influence upon them , as few others had the like . He was full of holy projects , often bethinking himself by what wayes and means he might more effectually promote the honour of Christ , and the benefit of Souls , and whatsoever he apprehended to be conducing to these highest ends , he would prosecute with that wisdom and vigour , that he seldom failed of bringing it to a comfortable and successful issue . Of which Projects , this is one which I shall here insert . Having considered how much the Conscientious , and frequent performance of the duty of Self-Examination , might tend to the bringing down of Sin , and furtherance of Holiness , both in heart and life ; He did earnestly press the said Duty on his Hearers in his Preaching , directing them in the performance ; and not onely so , but dealt with them also in private about it , and got a promise from the most of them , that they would every night , before they did take their rest , set about this Duty ; and spend some time in secret , on purpose to call themselves to an account , how they had carried it that day , by proposing several Questions to their own hearts , which Questions he had referred to several Heads , and drawn up for them in writing . And not a few of them have acknowledged , that they have cause to bless GOD , who stirred him up to put them upon this practice , which they have found very helpful to them in their daily Christian Walk . USEFUL QUESTIONS , Whereby a Christian may every day examine himself . PSAL. 4. 4. Commune with your Hearts upon your Beds . EVery Evening before you sleep ( unless you find some other time in the day more for your advantage in this Work ) sequester your self from the World ; and having set your heart in the presence of the Lord , charge it before God to answer to these Interrogatories . For your Duties . Q. 1. Did not God find me on my Bed , when he looked for me on my knees ? Job 1. 5. Psal. 5. 3. Q. 2. Have not I prayed to no purpose , or suffered wandering thoughts to eat out my duties ? Mat. 18. 8 , 9. Jer. 12. 2. Q. 3. Have not I neglected , or been very overly in the reading God's Holy Word ? Deut. 17. 19. Josh. 1. 7 , 8. Q. 4. Have I digested the Sermon I heard last ? Have I 〈◊〉 it over ? and prayed it over ? Luk. 2. 19 , 51. Psal. 1. 2. & 119. 5 , 11 , 97. Q. 5. Was there not more of custome , and fashion in my Family Duties , than of Conscience ? Psal. 101. 2. Jer. 30. 22. Q. 6. Wherein have I denyed my self this day for God ? Luk. 9. 23. Q. 7. Have I redeemed my time from too long or needless visits , idle imaginations , fruitless discourse , unnecessary sleep , more than needs of the World ? Ephes. 5. 16. Col. 4. 5. Q. 8. Have I done any thing more than ordinary for the Church of God , in this time extraordinary ? 2 Cor. 11. 28. Isa 62. 6. Q. 9. Have I took care of my Company ? Prov. 13. 20. Psal. 119. 63. Q. 10. Have not I neglected , or done something against the duties of my Relations , as a Master , Servant , Husband , Wife , Parent , Child , &c. Ephes. 5. 22. to Chap. 6. ver . 9. Col. 3. 18. to chap. 4. ver . 2. For your Sins . Q. 1. Doth not sin sit light ? Psal. 38. 4. Rom. 7. 24. Q. 2. Am I a mourner for the sins of the Land ? Ezek. 9. 4. Jer. 9. 1 , 2 , 3. Q. 3. Do I live in nothing that I know or fear to be a sin ? Psal. 119. 101 , 104. For your Heart . Q. 1. Have I been much in Holy Ejaculations ? Neh. 2. 4 , 5. Q. 2. Hath not God been out of mind ? Heaven out of sight ? Psal. 16. 8. Jer. 2. 32. Phil. 3. 23. Q. 3. Have I been often looking into mine own Heart , and made conscience of vain thoughts ? Prov. 3. 23. Psal. 119. 113. Q. 4. Have not I given way to the workings of Pride , or Passion ? 2 Chron. 32. 26. Jam. 4. 5 , 6 , 7. For my Tongue . Q. 1. Have I bridled my Tongue , and forced it in ? James 1. 26. & 3. 2 , 3 , 4. Psal. 39. 1. Q. 2. Have I spoke evil of no Man ? Tit. 3. 2. Jam. 4. 11. Q. 3. Hath the Law of the Lord been in my mouth as I fat in my House , went by the way , was lying down , and rising up ? Deut. 6. 6 , 7. Q. 4. Have I come into no company where I have not dropped something of God , and left some good savour behind ? Col. 4. 6. Ephes. 4. 29. For your Table . Q. 1. Did not I sit down with an higher end than a Beast , meerly to please my Appetite ? Did I eat , drink for the glory of God ? 1 Cor. 10. 31. Q. 2. Was not mine Appetite too hard for me ? Jude 12. 2 Pet. 1. 6. Q. 3. Did not I arise from the 〈◊〉 without dropping any thing of God there ? Luk. 7. 36 , &c. & 14. 1 , &c. John 6. Q. 4. Did not I mock with God when I pretended to 〈◊〉 a blessing , and return thanks ? Acts 27. 35 , 39. Mat. 15. 36. Col. 3. 17 , 23. For your Calling . Q. 1. Have I been diligent in the duties of my Calling ? Eccles. 9. 1 Cor. 7. 17 , 20 , 24. Q. 2. Have I desrauded no man ? 1 Thes. 4. 6. 1 Cor. 6. 3. Q. 3. Have I dropped never a lye in my Shop or Trade ? Prov. 21. 6. Ephes. 4. 25. Q. 4. Did not I rashly make , nor falsly break some promise ? Psal. 106. 33. Jos. 9. 14 , &c. Psal. 15. 4. An Addition of some brief Directions for the Morning . Direct . 1. If through necessity or carelesness you have omitted the reading and weighing of these Questions in the evening , be sure to do it now . D. 2. Ask your self , what sin have I committed , what duty have I omitted ? Against which of these Rules have I offended , in the day foregoing ? And renew your repentance , and double your watch . D. 3. Examine whether God were last in your thoughts when you went to sleep , and first when you awake . D. 4. Enquire whether your care of your heart and wayes , doth increase upon your constant using of this course for Self-Examination , or whether it doth abate , and you grow more remiss . D. 5. Impose a task of some good meditations upon your selves while you are making ready , either to go over these Rules in your thoughts , or the Heads of some Sermon you heard last , or the Holy Meditations for this purpose in the Practice of Piety , or Scuders Daily Walk . D. 6. Set your ends right for all that day . D. 7. Set your watch , especially against those sins and temptations that you are like to be most incident to that day . CHAP. VI. A full Narrative of his Life , ( from his Silencing till his Death ) by his Widdow Mrs. Theodosia Allein , in her own Words ; wherein is notably set forth with what patience he ran the Race that was set before him , and fulfilled the Ministry that he had received of the Lord. BEfore the Act for Uniformity came forth , my Husband was very earnest day and night with God , that his Way might be made plain to him , that he might not desist from such Advantages of saving Souls , with any scruple upon his Spirit ; In which , when he saw those Clauses of Assent and Consent , and Renouncing the Covenant , he was fully satisfied : But he seemed so moderate before , that both my self and others , thought he would have Conformed : He often saying , He would not leave his work for small and dubious Matters : But seeing his way so plain for quitting the publick Station that 〈◊〉 held , and being thoroughly perswaded of this , that the 〈◊〉 of the Ministers out of their Places , did not 〈◊〉 them from preaching the Gospel ; he presently took up a 〈◊〉 resolution to go on with his Work in private , both of 〈◊〉 and Visiting from House to House , till he should be 〈◊〉 to Prison , or Banishment , which he counted upon , 〈◊〉 〈◊〉 assisting him : And this Resolution , without delay , 〈◊〉 〈◊〉 ; for the Thursday after he appointed a Solemn Day of Humiliation , when he preached to as many as would adventure themselves with him at our own House : But it being then a strange thing to the most Professors to suffer , they seemed much afrighted at the threatnings of Adversaries ; so that there was not such an appearance at such opportunities as my Husband expected ; whereupon he made it his Work to converse much with those he perceived to be most timerous , and to satisfie the Scruples that were on many amongst us ; so that the Lord was pleased in a short time to give him such success that his own People waxed bold for the Lord , and his Gospel : and multitudes flocked into the Meetings , at whatsoever season they were , either by day or night ; which was a great encouragement to my Husband , that he went on with much vigour and affection in his Work , both of Preaching , and Visiting , and Catechizing , from House to House . He went also frequently into the Villages and Places about the Towns where their Ministers were gone , as most of them did flie , or at the least desist for a considerable time after Bartholomew day : Where-ever he went , the Lord was pleased to give him great success ; many converted , and the generality of those animated to cleave to the Lord and his wayes . But by this the Justices rage was much heightned against him , and he was often threatned and sought for ; but by the Power of God , whose Work he was delighted in , was preserved much longer out of their hands than he expected : For he would often say , If it pleased the Lord to grant him three months liberty before he went to Prison , he should account himself favoured by him , and should with more chearfulness go , when he had done some Work. At which time we sold off all our goods , preparing for a Goal , or Banishment , where he was desirous I should attend him , as I was willing to do , it alwayes having been more grievous to me to think of being absent from him , than to suffer with him . He also resolved , when they would suffer him no longer to stay in England , he would go to China , or some remote Part of the World , and publish the Gospel there . It pleased the 〈◊〉 to indulge him , that he went on in his Work from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 26th after : Though often 〈◊〉 , yet he was never 〈◊〉 , though the People both of the Town and Countrey were grown so resolute , that they came in great multitudes , at whatever season the Meeting was appointed , very seldom missing twice a Sabbath , and often in the week : I know that he hath Preached fourteen times in eight dayes , and ten often , and six or seven ordinarily in these Months , at home and abroad , besides his frequent converse with Souls . He then laying aside all other Studies which he formerly so much delighted in , because he accounted his time would be but short . And the Lord ( as he often told me ) made his Work in his Ministry far more easie to him , by the supplies of his Spirit both in Gifts and Grace , as did evidently appear , both in his Doctrine and Life ; he appearing to be more Spiritual , and Heavenly , and affectionate then before , to all that heard him , or conversed with him . He was upon a Saturday in the evening , about six a clock , seized on by an Officer of our Town , who had rather have been otherwise imployed , as he hath often said , but that he was forced to a speedy execution of the Warrant , by a Justice's Clerk , who was sent on purpose with it to see it Executed , because he feared that none of the Town would have done it . The Warrant was in the Name of three Justices , to summon him to appear forthwith at one of their Houses , which was about two miles from the Town , but he desired liberty to stay and Sup with his Family first , supposing his Entertainment there would be such as would require some refreshment : This would not be granted , till one of the chief of the Town was bound for his speedy appearance : His Supper being prepared , he sat down eating very heartily , and was very chearful , but full of Holy and gracious Expressions , sutable to his and our prosent state . After Supper , having prayed with us , he with the Officer , and two or three Friends accompanying him , repaired to the Justices House , where they lay to his charge , that he had broken the Act of Uniformity by his Preaching ; which he denyed , saying ; That he had Preached neither in any Church , nor Chappel , nor place of publick Worship since the 24th of August , and what he did was in his own Family , with those others that came there to hear him . Here behold hom many Ministers have these eight or nine years been silenced in England , Scotland , and Ireland , whose Holy Skill and Conscience , Fidelity and Zeal , is sucht , as would have justly advanced most of the Antient Fathers 〈◊〉 the Church , to far greater renown , had they been but possessed with the like : Of whom indeed the World is not worthy . O! how many of them am I constrained to remember , with joy for their great Worth , and sorrow for their Silence ! But though Learning , Holiness , wonderful Ministerial Skill , and Industry , Moderation , Peaceableness , true Catholecism , absolute Dedication unto Christ , Zeal , Patience and Perseverance , did not all seem sufficient to procure his Ministerial or Corporal Liberty in his latter years ; yet they did much more for him than that , in qualifying him for the Crown which he now enjoyeth ; and to hear , Well done good and faithful Servant , enter into thy Masters Joy. But , alas , Lord ! What is the terrible future evil , from which thou takest such men away ! And why is this World so much forsaken ? As if it were not a Prayer of Hope which thou hast taught us , Thy Will be done on Earth , as it is in Heaven . He hath Printed a small Book , called , A Call to Archippus , to perswade the silent Non-conformists , to pity Souls , and to be faithful in the Work to which they are Devoted and Consecrated , how dear soever it may cost them . He held that Separation in a Church was necessary many times from the known corruptions of it . But allowed not Separation from a Church , where Active Complyance with some sinful Evil , was not made the Condition of Communion . And in this way he frequently declared himself in Health and Sickness , and most expresly in my hearing on his Bed of Languishing , when he was drawing near his Long-Home . And that the People were not disobliged from attending upon their Ministry , who were ejected out of their Places , as his Book entituled A Call to Archippus sheweth ; after that Black and Mournful Sabbath , in which he took his farewel with much affection of his Beloved People . When he was taken up for Prison , he was not onely contented , but joyful to suffer for the Name of Jesus and his Gospel , which was so dear to him ; Intimating , that God had given him much more ] time than he expected , or askt of him , and that he accounted it cause of rejoycing , and his honour , that he was one of the first called forth to suffer for his name . Although he was very suddenly surprised , yet none could discern him to be in the least moved . He pitied the condition of his Enemies , requesting for them , as the Martyr Stephen did for those that stoned him , That God would not lay this sin of theirs to their charge . The greatest harm that he did wish to any of them , was , That they might throughly be Converted and Sanctified , and that their Souls might be saved in the day of the Lord Jesus . He was very urgent with those that were Unconverted , to look with more care after their Salvation , now they were removed from them that longed for it , and had watched for their Souls ; using this as an Argument often , That now they were fallen into the hands of such , many of which , if not most of them , had neither Skill nor Will to save Souls : And setting home upon them with most tender Affections , what miserable Creatures they were while Unregenerate , telling them how his Heart did yearn for them , and his Bowels turned within him for them ; how he did pray and weep for them , while they were asleep , and how willingly he had suffered a years Imprisonment : Nay , how readily he could shed his Blood to procure their Salvation . His Counsels and Directions were many , and suited to the several states of those he thus Conversed with , both as to their degree and place , and their sins and wants , and would be too long to recite , though I can remember many of them . To his fellow Prisoners , he said , The Eyes of GOD and Angels are upon you , and the eyes of Men are upon you ; now you will be critically observed . Every one will be looking that you should be more Holy than others , that are called forth to this his glorious Dignity , to be the Witnesses of Christ Jesus , with the loss of your Liberties . He was eminently free from harsh censuring and judging of others , and was ready to embrace all in Heart , Arms , and 〈◊〉 , Civil and Religious , any that prosessed saving 〈◊〉 Jesus Christ , and did not overthrow that Profession by some Fundamental Error in Doctrine or Wickedness of Life and Conversation . And yet they accused him of being at a Riotous Assembly , though there were no Threats , nor dangerous Words ; no Staves , nor Weapons , no Fear so much as pretended to be struck into any man , nor any other Business met about , then Preaching and Prayer . Here he was much abused , receiving many scorns and scoffs from the Justices , and their Associa es , who were met to hear his Examination , also from the Ladies and other Gentlemen , who called him often Rogue , and told him , he deserved to be Hang'd , and if he were not , they would be Hang'd for him : With many such like scurrilous Passages , which my Husband received with much patience ; and seeming , as they apprehended by his Countenance , to slight their Threatnings , they were more inraged at him : They urged him much to accuse himself , which they seeing they could not bring him to ; and having no evidence , as appeared after , yet did make his Mittimus for to go to the Goal on Monday Morning , after they had detained him till twelve at Night , abusing him beyond what I do now distinctly remember , or were fit to express . As soon as he returned , it being so late , about two a Clock , he lay down on the Bed in his Clothes , where he had not slept above two or three hours at the most , but he was up , spending his time in Converse with God , till about eight a Clock ; by which hour , several of his Friends were come to Visit him : But he was so watched , and the Officer had such a charge , that he was not suffered to Preach all that Sabbath , but spent the day in discoursing with the various Companies , that came flocking in from the Town , and Villages , to visit him ; Praying often with them , as he could be permitted . He was exceeding chearful in his Spirit , full of admirations of the Mercies of God , and incouraging all that came to be bold , and venture for the Gospel , and their Souls , notwithstanding what was come upon him for their sakes : For , as he told them , he was not at all moved at at , nor did not in the least repent of any thing he had done , but accounted himself happy , and under that Promise Christ makes to his , in the 5th of Matthew , That he should be doubly and trebly blessed now he was to suffer for his sake : And was very earnest with his Brethren in the Ministry , that came to see him , That they would not in the least desist when he was gone , that there might not be one Sermon the less in Taunton ; and with the People to attend the Ministry with greater Ardency , Diligency , and courage , than before ; assuring them how sweet and comfortable it was to him to consider what he had done for God in the months past : And that he was going to Prison full of Joy , being confident that all these things would turn to the furtherance of the Gospel , and the Glory of God. But he not being satisfied to go away , and not leave some exhortations with his People , he appointed them to meet him about one or two a Clock in the Night , to which they shewed their readiness , though at so unseasonable a time : There was of Young and Old , many hundreds ; he Preached and Prayed with them about three hours . And so with many yearnings of his Bowels towards them , and theirs toward him , they took their farewel of each other ; a more affectionate Parting could not well be . About nine a Clock , he with two or three Friends that were willing to accompany him , set out for Ilchester : The Streets were lined on both sides with People , and many followed him a foot some miles out of the Town , with such lamentations , ( that he told me after ) did so affect him , that he could scarce bear them ; but the Lord so strengthned him , that he passed through them all with great Courage and Joy , labouring both by his chearful Countenance and Expressions , to encourage them . He carried his Mittimus himself , and had no Officer with him ; but when he came there , he found the Goaler absent , and took that opportunity to Preach before he went into the Prison ; which was accounted by his Adversaries , a great addition to his former Crime . As soon as the Goaler came , he delivered his Mittimus , and was clapped up in the Bridewel Chamber , which was over the common Goal . When he came to the Prison , he found there Mr. John Norman , late Minister of Bridgwater , who for the like cause , was Apprehended and Committed a few dayes before him , ( a Man , who for his singular Abilities in Preaching , his fervent Zeal , and Holy Boldness in the Cause of Christ , his Constancy to his Principles in the most Wavering and Shaking Times , joyned with an exemplary Carriage and Conversation , was deservedly had in great repute among the People of God in these Western parts ; and indeed there were very few that knew him , either among the sober Gentry , or Commonalty ; but for his eminent Parts , and spotless Life , had great respects for him . ) There were also five more Ministers , with fifty Quakers , which had all their Lodgings in the same Room , only parted with a Mat , which they had done for a little more Retirement . It was not long after before Mr. Coven , and Mr. Powel , with eight more , were brought into the same place , being taken at Meetings ; which made their Rooms very straight , and it was so nigh to the upper part of the Prison , that they could touch the Tiles as they lay in their Beds ; which made it very irksom , the Sun lying so hot on it all the day , and there being so many of them , and so much Resort continually of Friends , they had very little Air , till they were forced to take down the Glass , and some of the Tiles , to let in some Refreshment . But here they were confined to Lie , and eat their Meals , and had no place but a small Garden , joyned to the place where all the Common Prisoners were ; which was no Retirement for them , they having there , and in their Chamber , the constaut noise of those Wretches , except when they slept ; who lay just under them , their Chains ratling , their Tongues often Blaspheming ; or else Roaring and Singing by Night , as well as in the Day : And if they went into the Courts of the Prison , there was the sight of their Clothes hanging full of Vermin , and themselves in their Rags and Chains : But that which was most grievous to them , they had no place to retire to God in , neither alone , nor together . They were also much molested by the Quakers , who would frequently disturb them by their Cavils , in the times of their Preaching , Praying , and Singing , and would come and work in their Callings just by them , while they were in Duties , which was no small disturbance to them : And the want of the Air was more to my Husband , than to most of them , because he alwayes accustomed himself , both in Oxford , and after , to spend his most secret Hours abroad in by-Places , in the Fields or Woods . As soon as he came into the Prison , he Preached and Prayed , that he called the Consecration of it . After he had spent a day or two in the Prison , being willing to have me either in the Town , or there , to attend him , and to keep company with his Friends , who came frequently to visit him , he then began to fit up his Lodging ; having prevailed with the Keeper for one Corner , which was more private than the rest , to set his Bed in , about which he made a little Partition by some Curtains , that so he might have some conveniency for Retirement . This was much comfort to him , and after a few Weeks , he got leave of the Keeper to go out a Mornings and Evenings a mile or more , which he did constantly , unless the Weather , or his Keepers fury did hinder him . Their Diet was very good and sufficient , and sometimes abundant , by their Friends kindness . Here they Preach once a day coustantly , sometimes twice , and many came daily to hear them , eight or ten miles round about the Countrey ; and Multitudes came to visit them , it being a strange sight to see Ministers laid in such a place . Their Friends were exceeding kind to them , endeavouring by their frequents Visits , and provisions for Diet , and supplies of Money , to make their Prison sweet to them . But my Husbands Labours were much increased by this , spending all the day in converse , he was forced to take much of the Night for his Studies , and secret Converse with God. Thus he with my Brother Norman , and his Company , with their fellow Prisoners , continued in that place for four Months , being tossed from Sessions to Assizes . On the 14th of July following , he was brought to the Sessions held at Taunton , and was there Indited for Preaching on May the 17th , but the Evidence against him was so slender , that the Grand Jury could not find the Bill , so that he was not brought to his Answer there at all : And his Friends hoped he should have been dismissed , it being the constant practice of the Court , that if a Prisoner be Indited , and no Bill found , he is Freed by Proclamation , But however , my Husband was sent to Prison again until the Assizes ; and to his Friends that earnestly expected his Inlargement , he said , Let us bless God that his Will is done , and not the will of such Worms as we . August the 24th , He was again Indited at the Assizes , and though the Evidence was the very same , that at the Sessions was by the Grand Jury , judged Insufficient yet now at the Assizes , the Bill was by them found against him . So was he had to the Bar , and his Indictment read , which was to this purpose : That he , upon the 17th day of May , 1663. with twenty others , to the Jurors unknown , did Riotously , Routously , and Seditiously , Assemble themselves together , contrary to the Peace of our Sovereign Lord the King , and to the great Terrour of his Subjects , and to the evil Example of others . Unto which , his Answer was , That as to Preaching , and Praying , which was the truth of the Case , of these things he was guilty , and did own them as his Duty ; but as for Riotous Routous , and Seditious Assemblies , he did abhor them with his Heart , and of these he was not guilty . At last he was found guilty by the Petty Jury , and was Sentenced by the Judge to pay an Hundred Marks , and to lie in Prison till payment should be made . Sentence being pronounced against him , he only made this brief Reply : That he was glad that it had appeared before his Countrey , That whatsoever he was charged with , he was guilty of nothing but doing his Duty , and that all did 〈◊〉 the Evidence , was only that he had Sung 〈◊〉 Psalm , and Instructed his Family , others being there , and both in his own House : And that if nothing that had been urged would satisfie , he should with all chearfulness and thankfulness , accept whatsoever Sentence his Lordship should pronounce upon him , for so Good and Righteous a Cause . Thus from the Assizes he was sent to Prison again , where he continued a whole Year , wanting but three dayes . But the Winter coming on , they were willing to try if they could have the favour to be removed to the Ward , this place being like to be as cold in the Winter , as it had been hot in the Summer , ( there being no Chimney in the whole Chamber ) which with some difficulty they obtained ; and then had more comfortable Accomodations in all respects . Here they had very great Meetings , Week-dayes , and Sabbath-dayes , and many dayes of Humiliation , and Thanksgiving . The Lords-dayes many Hundreds came . And though my Husband , and Brother Norman , had many Threats from the Justices and Judges , That they should be sent beyond Sea , or carried to some Island , where they should be kept close Prisoners ; yet the Lord preserved them by his Power , and thus ordered it , that their Imprisonment was a great furtherance to the Gospel , and brought much Glory to him , both by their Preaching and Conversing with Souls : In which they had great Success through his Blessing on their Labours . My Husband having here more freedom , made a little Book , Entituled A Call to Archippus , to stir up his Non-conforming Brethren , to be diligent at their Work , whatsoever Dangers and Sufferings they might meet withal : And because he could not go to his Flock , he had prepared for them , The Synopsis of the Covenant , which was after placed into one of my Fathers Books . And for the help of the Governours of Families , in their Weekly Catechizing those under their charge , he explained all the Assemblies shorter Chatechism ; to which he annexed an affectionate Letter , with Rules for their daily Examination ; which were Printed and Dispersed into all their Houses by his Orde , while he was a Prisoner . He also writ many Holy , and Gracious , and affectionate Letters to all his Relations , and many other Friends , to many Churches of Christ in other parts and places , both far and near . His Sufferings that he underwent for the sake of the Gospel , could neither remit his Zeal , not abate his Activity for God , but he would gladly imbrace all Opportunities of doing him Service . The Minister who was appointed to Preach at certain times to the Fellons in the Prison , being by sickness disabled for that Work , he freely performed that Office among them , as long as he was permitted ; earnestly exhorting them by Repentance towards God , and Faith toward our Lord Jesus Christ , to secure the eternal welfare of their Souls ; freely bestowing upon them , according to his Ability , for their Relief ; that by doing good to their Bodies , he might win upon them to receive good for their Souls . He was very forward to promote the Education of Youth , in the Town of Ilchester , and Country adjacent , freely bestowing Catechisms on those that were of poor Families , to instruct them in the Principles of Religion ; stirring up the Elder to Teach , and incouraging the Younger to Learn . He was a serious and faithful Monitor to his fellow Sufferers , if he espyed any thing in any of them , that did not become the Gospel , for which they suffered . Here , as else-where , he was a careful redeemer of his time his constant practice was , early to begin the day with God , rising about four of the Clock , and spending a considerable part of the Morning in Meditation and Prayer , and then falling close to his Study , in some corner or other of the Prison , where he could be private . At times , he would spend near the whole Night in these Exercises , not putting off his Clothes at all , onely taking the repose of an hour or two in his Night-Gown upon the Bed , and so up again . When any came to visit him , he did not entertain them with needless impertinent Discourse , but that which was serious , profitable , and edifying ; in which he was careful to apply himself to them , according to their several capacities , whether Elder or Younger ; exhorting them to those gracious Practices , which by reason of their Age , or Temper , Calling , or Condition , he apprehended they might be most defective in , and dehorting them from those Evils they might be most prone and lyable unto . He rejoyced that he was accounted worthy to suffer for the Work of Christ ; and he would labour to incourage the timerous and faint-hearted , by his own and others experience , of the Mercy and Goodness of God in Prison , which was far beyond what they could have thought or expected . He was a careful observer of that Rule of the Lord Jesus , Mat. 5. 44. Love your enemies , bless them that curse you , do good to them that hate you , and pray for them that despitefully use you , and persecute you . It was none of his practice to exclaim against those that were the greatest Instruments of his Sufferings . In all his Imprisonment , at present , I could not discern his Health to be the least impaired , notwithstanding his abundant Labours ; but cannot but suspect , as the Physitians judged , that he had laid the foundation for that Weakness , which suddenly after surprised him , and was his death . At his return from the Prison , he was far more earnest in his Work than before ; yet willing to preserve his liberty among his People , who had no Minister that had the oversight of them , though some came and preached while he was absent : And the People flocked so greatly after him , that he judged it best to divide the Company into four , and resolved to Preach four times each Sabbath to them : But finding sensibly that would be too hard for him , his strength much decaying , he did forbear that course , and preacht only twice a Sabbath as formerly , and often on Week-days at Home and in the Countrey ; and spent what time he had else from his studying , in private converse with God , as formerly he had done : Pressing all that feared the Lord , especially those that were of a more weak and timerous Spirit , to a life of Courage and Activity for God , and to be much in helping one another , by their Converses , now Ministers were withdrawn ; and to be much in the Work of Praises and Thanksgiving to God , rejoycing and delighting themselves in him ; and with chearfulness and readiness , denying themselves for him , and resigning themselves , and all they did enjoy , to him : Letting the World know , they could live comfortably on a God alone , on his Attributes and Promises , though they should have nothing else left . But it pleased the All-wise God , to take him off from the eager pursuit of his Work , and designs for him , by visiting him in the later end of August , with much Weakness , so that he had not above three months time after he came out of Prison : For he going about sixteen miles , at the request of a Society , whose Pastor was not able to come among them to Preach , and to Administer a more solemn Ordinance ; he was so disabled , that he was able not to perform the great and chief Work , though he did adventure to Preach , but with much injury to himself , because he would not wholly disappoint the People , who came so far as many of them did : With much difficulty , after three or four dayes , I made way to get him home to Taunton , where we then sojourned , and presently had the best Advice the most Able Physitians , both in and round the Town , could give ; who advised together , and all judged it to be from his abundant Labours , and the Preaching too soon after his Meals ; as he did , when he Preacht four times a Sabbath , whereby he had so abated the natural heat of his Stomach , that no Food would digest , nor oftentimes keep within him : He would assure us , he was in no pain , but a constant discomposure in his Stomach , and a failing of his Appetite , that he could not for many Weeks bear the scent of any Flesh-meat , nor retain any Liquors or Broths , so that he consumed so fast , that his Life seemed to draw to an end : But the Lord did so bless the means , that he recovered out of this Distemper , after two months time , but so lost the use of his Arms from October till April , that he could not put off nor on his Clothes , nor often write either his Notes , or any Letters , but as I wrote for him , as he dictated to me : He was by all Physitians , and by my earnest beseechings often diswaded from Preaching , but would not be prevailed with , but did go on once , and sometimes twice a Sabbath , and in his private Visiting all that Winter ; in the Spring , the use of his Arms returned , for which he was exceeding thankful to the Lord ; and we had great hopes of his Recovering ; and making use of further Remedies , he was able to go on with more freedom in his Work : And the Summer following , by the use of Mineral-Waters in Wiltshire , near the Devises , where he was born , his strength was much increased , he finding great and sensible good by them . But he venturing too much on what he had obtained , his weakness returned frequently upon him the next Winter , and more in the Spring following , being seised as he was at the first : But it continued not long at a time , so that he did Preach often to his utmost strength ( nay , I may say , much beyond the strength he had ) both at Home and Abroad ; going into some remote parts of the Countrey , where had been no Meetings kept all that time the Ministers had been out , which was two Years : And there he ingaged several of his Brethren to go and take their turns , which they did with great success . He had also agreed with two of his Brethren to go into Wales with them , to spread the Gospel there ; but was prevented in that , by his weakness increasing upon him : It was much that he did , but much more that he desired to do . He was in this time much Threatned , and Warrants often out for him ; and he was so far from being disturbed at it , that he rejoyced ; that when he could do but little for God , because of his Distempers , God would so far honour him , that he should go and suffer for him in a Prison . He would often with chearfulness say , They could not do him a greater kindness : But the Lord was yet pleased to preserve him from their rage , seeing him not then fit for the inconveniencies of a Prison . The five Mile Act coming in force , he removed to a place called Wellington , which is reckoned five miles from Taunton , to a Dyers House , in a very obscure place , where he preached on the Lord's-Dayes , as he was able : But the vigilant Eyes of his old Adversaries were so watchful over him , that they soon found him out , and resolved to take him thence , and had put a Warrant into the Constables hand to apprehend him , and sent for our Friend , and threatned to send him to Goal for entertaining such persons in his House : So my Husband returned to the House of Mr. John Mallack , a Merchant , who lived about a mile from Taunton , who had long solicited him to take his House for his Home : We being in such an unsetled state , my Husband thought it best to accept of his courteous offer : But many of his Friends were willing to enjoy him in the Town , and so earnest , that he did , to satisfie them , go from one to another , staying a fortnight , or three weeks , or a month at each House ; but still took Mr. Mallacks for his Home : This motion of his Friends he told me , ( though it was troublesome for us to be so unsetled ) he was willing to embrace , because he knew not how soon he might be carried again from them to Prison , and he should have opportunity to be more intimately acquainted with them , and the state of their Souls ; and of their Children and Servants , and how they perform their Duties each to other in their Families . He went from no House without serious Counsels , Comforts , or Reproofs , as their Conditions called for ; dealing with all that were capable , both Governours and others particularly , acquainting them faithfully and most affectionately , what he had seen amiss in any of them . He went from no House that was willing to part with him ; nor had he opportunity to answer the requests of half that invited us to their Houses : So that he would often bless God , and say with holy Mr. Dod , That he had a hundred Houses for one that he had parted with ; and though he had no Goods , he wanted nothing , his Father cared for him in every thing , that he lived a far more pleasant life than his Enemies , who had turned him out of all : He was exceedingly taken with God's Mercy to him , in Mr. Mallacks entertaining him and me so bountifully , the House , and Gardens , and Walks , being a very great delight to him , being so Pleasant and Curious , and all Accommodations within suitable , so that he would often say , That he did as Dives , fare deliciously every day : But he hoped he should improve it better than he did , and that God had inclined him to take care for many Poor , and for several of his Brethren in the Ministry ; and now God did reward him , by not suffering him to be at the least expence for himself or me . He was a very strict observer of all Providences of every day , and did usually reckon them up to me before we went to sleep , each night after he came into his Chamber and Bed , to raise his own Heart and Mind , to praise the Lord , and to trust him , whom we had such experience of , from time to time . The time of the Year being come for his going to the Waters , he was desirous to set one day apart for thanksgiving to God , for all his Mercies to him and them , and so to take his leave of them . Accordingly , on the 10th of July , 1665. divers of his Brethren in the Ministry , and many of his Friends of Taunton , met together to take their leave of him before his departure , at the House of Mr. Mallack , then living about a mile out of the Town . Where after they had been a while together , came two Justices , and several other Persons attending them , brake open the Doors by force , ( though they might have unlatched them if they had pleased ) and with Swords came in among them . After much deriding and menacing Language , which I shall not here relate , having taken their Names , committed them to the custody of some Constables , whom they charged to bring them forth the next day , at the Castle Tavern in Taunton , before the Justices of the Peace there . The next day the Prisoners appeared , and answered to their Names ; and after two dayes tedious attendance , were all Convicted of a Conventicle , and Sentenced to pay three Pounds a piece , or to be committed to Prison threescore dayes . Of the Persons thus Convicted , but few either paid their Fines , or suffered their Friends to do it for them . My Husband , with seven Ministers more , and forty private Persons , were committed to the Prison of Ilchester : When he , together with the rest of his Brethrtn and Christian Friends , came to the Prison , his Carriage and Conversation there was every way as Exemplary , as in his former Confinement . Notwithstanding his weakness of Body , yet he would constantly take his turn with the rest of the Ministers , in preaching the Gospel in the Prison ; which turns came about the oftner , though there were eight of them there together , because they had Preaching and Praying twice a day , almost every day they were in Prison ; besides other Exercises of Religion , in which he would take his part . And although he had many of his Flock confined to the Prison with him , by which means he had the fairer opportunity of Instructing , and watching over them , for their Spitual good ; yet he was not forgetful of the rest that were left behind , but would frequently visit them also , by his Letters , full of serious profitable Matter , from which they might reap no small benefit , while they were debarred of his bodily presence . And how greatly solicitous he was for those that were with him , ( that they might be the better for their Bonds , walking worthy of the many and great Mercies they had enjoyed during their Imprisonment ; that when they came home to their Houses , they might speak forth , and live forth the Praises of GOD , carrying themselves in every respect as becomes the Gospel , for which they had been Sufferers ) you may clearly see by those parting Counsels that he gave them that Morning that they were delivered , which I shall recite in his own Words , as they were taken from his Mouth in Short-hand , by an intimate Friend , and fellow Prisoner , which you may take as followeth , &c. Mr. Joseph Allein his Exhortation to his Fellow-Sufferers , when they were to be Discharged from their Imprisonment . DEarly Beloved Brethren , my Time is little , and my Strength but small , yet I could not consent that you should pass without receiving some parting Counsel , and what I have to say at Parting , shall be chiefly to you that are Prisoners , and partly also to you our Friends , that are here met together . To you that are Prisoners , I shall speak something by way of Exhortation , and something by way of Dehortation . By way of Exhortation . First , Rejoyce with trembling in your Prison-Comforts , and see that you keep them in a Thankful-Remembrance . Who can tell the Mercies that you have received here ? My time , nor strength , will not suffice me to recapitulate them . See that you rejoyce in GOD , but rejoyce with trembling . Do not think the account will be little for Mercies , so many and so great . Receive these choice Mercies with a trembling hand , for fear lest you should be found guilty of misimproving such precious benefits , and so wrath should be upon you from the Lord. Remember Hezekiah's case , great Mercies did he receive , some Praises he did return , but not according to the benefit done unto him ; therefore was wrath upon him from the Lord , and upon all Judah for his sake , 2 Chron. 32. 25. Therefore go away with a holy Fear upon your hearts , lest you should forget the loving kindness of the Lord , and should not render to him according to what you have received . Oh my Brethren , stir up your selves to render praises to the Lord : You are the People that GOD hath formed for his Praise , and sent hither for his Praise ; and you should now go Home as so many Trumpets to sound forth the Praises of GOD , when you come among your Friends . There is an Expression , Psal. 68. 11. The Lord gave the Word , great was the company of them that published it . So let it be said of the Praises of God now , Great was the company of them that published them . GOD hath sent a whole Troop of you here together , let all these go home and sound the praises of GOD where-ever you come ; and this is the way to make his Praise glorious indeed . Shall I tell you a Story that I have read : There was a certain King that had a pleasant Grove , and that he might make it every way delightful to him , he caused some Birds to be caught , and to be kept up in Cages , till they had learned sundry sweet and artificial Tunes ; and when they were perfect in their Lessons , he let them Abroad out of their Cages into his Grove , that while he was walking in this Grove , he might hear them singing those pleasant Tunes , and teaching them to other Birds that were of a wilder Note . Brethren , this King is GOD , this Grove is his Church , these Birds are your selves , this Cage is the Prison ; GOD hath sent you hither , that you should learn the sweet and pleasant Notes of his Praise , And I trust that you have learned something all this while , GOD forbid else . Now GOD opens the Cage , and lets you forth into the Grove of his Church , that you may sing forth his Praises , and that others may learn of you too . Forget not therefore the Songs of the House of your Pilgrimage , do not return to your wild Notes again ; keep the Mercy of GOD for ever in a thankful Remembrance , and make mention of them humbly as long as you live ; then shall you answer the end for which he sent you hither : I trust you will not forget this place . When Queen Mary died , she said , That if they did rip her up , they should find Callis on her Heart . I hope that men shall find by you hereafter , that the Prison is upon your heart , Lichester is upon your heart . Secondly , Feed and feast your Faith upon Prison-Experiences . Do not think that GOD hath done this onely for your present supply . Brethren , GOD hath provided for you , not only for your present supply in Prison , but to lay up for all your Lives , that experience that your Faith must live upon , till Faith be turned into Vision . Learn dependance upon GOD , and confidence in GOD , by all the Experiences that you have had here , Because thou hast been my help ( saith the Psalmist ) therefore under the shadow of thy Wing will I rejoyce . Are you at a loss at any time , then remember your Bonds . We read in Scripture of a time when there was no Smith in all Israel , and the Israelites were fain to carry their Goads and other Instruments , to be sharpened , down to the Philistines : So when your Spirits are low , and when your Faith is dull , carry them to the Prison to be sharpened and quickned . Oh how hath the Lord confuted all our fears ! Cared for all our necessities ! The Faith of some of you was sorely put to it for Corporal Necessities : You came hither , not having any thing considerable to pay for your Charges here , but GOD took care for that : And you left poor miserable Families at home , and no doubt but many troublesome thoughts were in your minds , what your Families should do for Bread , but GOD hath provided for them . We that are Ministers , left poor starvling Flocks , and we thought that the Countrey had been now stript , and yet GOD hath provided for them . Thus hath the Lord been pleased to furnish us with Arguments for our Faith , against we come to the next distress : Though you should be called forth to leave your Flocks destitute , you that are my Brethren in the Ministry , and others their Families destitute , yet doubt not but GOD will provide , remember your Bonds upon all occasions . Whensoever you are in distress , remember your old Friend , remember your tryed Friend . Thirdly , Let Divine Mercy be as Oyl to the flame of your Love : O love the Lord all ye his Saints . Brethren , this is the Language of all GOD's dealings with you , they all call upon you to love the Lord your God with all your hearts , with all your Souls , with all your strength . What hath GOD been doing ever since you came to this Prison ? All that he hath been doing since you came hither , hath been to pour Oyl into the flames of your Love , thereby to encrease and heighten them . GOD hath lost all these Mercies upon you , if you do not love him better then you did before . You have had supplies ; to what purpose is it , unless you love GOD the more ? If they that be in want , love him better than you , it were better you had been in their case . You have had health here , but if they that be in sickness love GOD better than you , it were better you had been in sickness too : See that you love your Father , that hath been so tender of you . What hath GOD been doing , but pouring out his Love upon you ? How were we mistaken ? For my part , I thought that GOD took us upon his Knee to Whip us , but he took us upon his Knee to Dandle us . We thought to have felt the strokes of his Anger , but he hath stroked us as a Father his Children , with most dear Affection . Who can utter his loving Kindness ! What ( my Brethren ) shall we be 〈◊〉 than Publicans ? the Publicans will love those that love them . Will not you return Love for so much Love ? Far be this from you , Brethren , you must not only exceed the 〈◊〉 , but the Pharisees too ; therefore , surely you must love him that loveth you . This is my Business now to bespeak your love to GOD , to unite your hearts to him ; Blessed be God for this Occasion , for my part I am unworthy of it . Now if I can get your Hearts nearer to GOD than they were , then happy am I , and blessed are you : Fain I would , that all these Experiences should knit our Hearts to GOD more , and endear us for ever to him . What ? So much bounty and kindness , and no returns of Love ? At least no further returns ? I may plead in the behalf of the Lord with you , as they did for the Centurion : He loveth our Nation ( say they ) and hath built us a Synagogue . So I may say here , He hath loved you , and poured out his Bounty upon you . How many friendly Visits from those that you could but little expect of ? Whence do you think this came ? It is GOD that hath the Key of all these Hearts . He secretly turned the Cock , and caused them to pour forth kindness upon you : There is not a motion of love in the Heart of a Friend towards you , but it was GOD that put it in . Fourthly , Keep your Manna in a Golden Pot , and forget not him that hath said so often , Remember me . You have had Manna rained plentifully about you , be sure that something of it be kept . Do not forget all the Sermons that you have heard here : O that you would labour to repeat them over , to live them over ! You have had such a Stock that you may live upon , and your Friends too ( if you be communicative ) a great while together : If any thing have been wanting , time for the Digesting hath been wanting . See that you well Chew the Cud , and see that you especially remember the Feasts of Love. Do not you know who hath said to you so often , Remember me ? How often have you heard that sweet Word since you came hither ? What ? Do you think it is enough to remember him for an hour ? No , but let it be a living and lasting remembrance . Do not you write that Name of his in the Dust , that hath written your Names upon his Heart . Your High Priest hath your Names upon his Heart , and therewith is entered into the Holy Place , and keeps them there for a Memorial before the Lord continually . O that his Remembrance might be ever written upon your Hearts , written as with a Pen of a Diamond , upon Tables of Marble , that might never be worn out ! That as Aristotle saith of the cutious Fabrick of Minerva , that he had so ordered the Fabrick , that his Name was written in the midst , that if any went to take that out , the whole Fabrick was dissolved . So the Name of Jesus should be written upon the substance of your Souls , that they should pull all 〈◊〉 , before they should be able to pull it out . Fifthly , Let the Bonds of your Affliction , strengthen the Bonds of your Affection . Brethren , GOD hath sent us hither to teach us among other things , the better to Love one another . Love is lovely , both in the sight of GOD and Men , and if by your Imprisonment you have profited in Love , then you have made an acceptable proficiency . O Brethren , look within ; Are you not more indeared one to another ? I bless the Lord for that Union and Peace that hath been ever among you ; but you must be sensible that we come very far short of that Love that we owe one to another ; we have not that love , that indearedness , that tenderness , that complacency , that compassion towards each other , that we ought to have . Ministers should be more indeared one to another , and Christians should be more dear to each other , then they were before . We have eaten and drunk together , and lived on our Fathers Love in one Family together ; we have been joyned together in one common Cause , and all put into one Bottom : O let the Remembrance of a Prison , and of what hath passed here , especially those Uniting Feasts , ingage you to love one another . Sixthly , Let present Indulgence fit you for future hardships , and do not look that your Father should be alwayes dandling you on his Knee . Beloved , GOD hath used you like Fondlings now , rather than like Sufferers : What shall I say ? I am at a loss , when I think of the tender indulgence , and the yearnings of the Bowels of our Heavenly Father upon us . But ( my Brethren ) do not look for such Prisons again . Affliction doth but now play and sport with you , rather than Bite you ; but do you look that Affliction should hereafter fasten its Teeth on you to purpose : And do you look that the Hand that hath now gently stroked you , may possibly buffet you , and put your Faith hard to it , when you come to the next Tryal . This fondness of your Heavenly Father , is to be expected only while you are young and tender , but afterward you must look to follow your Business , and to keep your distance , and to have rebukes and frowns too when you need them . Bless GOD for what you have found here , but prepare you , this is but the beginning , ( shall I say the beginning of Sorrow , I cannot say so ; for the Lord hath made it a place of Rejoycing ) this is but the entrance of our Affliction ; but you must look , that when you are trained up to a better perfection , GOD will put your Faith to harder Exercise . Seventhly , Cast up your accounts at your Return , and see whether you have gone as much forward in your Souls , as you have gone backward in your Estates . I cannot be insensible , but some of you are here to very great disadvantage , as to your Affairs in the World , having left your business so rawly at home in your Shops , Trades , and Callings , that it is like to be no little detriment to you , upon this Account : But happy are ye , if you find at your return , that as much as your Affairs are gone backward , and behind-hand , so much your Souls have gone forward . If your Souls go forward in Grace by your Sufferings , blessed be GOD that hath brought you to such a place as a Prison is . Eightly , Let the Snuffers of this Prison make your Light burn the brighter , and see that your Course and Discourse be the more savoury , serious , and Spiritual for this present Tryal . O Brethren ! Now the Voice of the Lord is to you , as it is in the Prophet Isaiah 60. 1. Arise , and shine , now let your Light shine before men , that others may see your good Works , and glorifie your Father which is in Heaven . It is said of those Preachers beyond Sea , that have been sent into England , and here reaped the benefit of our English practical Divinity : At their Return , they have Preached so much better than they had wont to do , that it hath been said of them : Apparuit hunc fuisse in Angliâ . So do you my Brethren , Live so much better than you had wont , that when men shall see the change in your Lives , they may say of you , Apparuit hunc fuisse in Custodiâ . See that your whole Course and Discourse be more Spiritual and Heavenly than ever . See that you shine in your Families when you come Home ; be you better Husbands , better Masters , better Fathers , study to do more than you have done this way , and to approve your selves better in your Family-Relations than you did before ; that the savour of a Prison may be upon you in all Companies , then will you praise and please the Lord. Ninthly , And lastly , See that you walk Accurately , as those that have the Eyes of GOD , Angels , and Men , upon you : ( my Brethren ) you will be looked upon now with very curious Eyes . GOD doth expect more of you than ever ; for he hath done more for you , and he looketh what Fruit there will be of all this . Oh! may there be a sensible change upon your Souls , by the Showres that have fallen in Prison , as there is in the greenness of the Earth , by the showres that have fallen lately abroad . By way of Dehortation also , I have these four things to Leave with you . First , Revile not your Persecutors , but bless them , and pray for them , as the Instruments of conveying great Mercies to you . Do not you so far forget the Rule of Christ , as when you come home , to be setting your Mouths to talk against those that have injured you . Remember the Command of your Lord , Bless them that curse you , pray for them that despitefully use you , and persecute you . Whatsoever they intended , yet they have been Instruments of a great deal of Mercy to us ; and so we should pray for them , and bless GOD for the good we have received by them . Secondly , Let not the humble acknowledgment of GOD's Mercy degenerate into proud , Vain-glorious boasting , or Carnal-tryumph . I beseech you , see that you go home with a great deal of fear upon your Spirits in this respect , left pride should get advantage of you , left instead of humble acknowledging GOD's Mercy , there should be Carnal boasting . Beware of this , I earnestly beg of you , for this will very much spoyl your Sufferings , and be very displeasing in the sight of GOD. But let your acknowledging of his Mercy , be ever with humble Self-abasing Thankfulness , and be careful that you do not make his Mercies to be the Fuel of your Pride , which were to lose all at once . Thirdly , Be not Prodigal of your Liberty upon a conceit that the Prisons will be easie , nor fearful of adventuring your selves in the way of your Duty . Alas ! I am afraid of both these extreams on the one hand , lest some among us , having found a great deal of Mercy here , will now think there is no need of any Christian prudence , which is alwayes necessary , and is a great duty . It is not cowardice to make use of the best means to preserve our Liberty , not decling our Duty . On the other-side , there is fear lest some may be fearful , and ready to decline their Duty ; because they have newly tasted of a Prison for it . Far be it from you to distrust GOD , of whom you have had so great experience , but be sure you hold on in your duty , whatsoever it cost you . Fourthly , Do not load others with censures , whose Judgment , or Practice , differs from yours , but humbly bless GOD that hath so happily directed you . You know all are not of the same mind as to the Circumstances of Suffering , and all have not gone the same way . Far be it from any of you ( my Brethren ) that you should so far forget your selves , as to be unmerciful to your Brethren , but bless GOD that hath directed you into a better way . Your charity must grow higher than ever ; GOD forbid that you should increase in Censures , instead of increasing in Charity . Having spoken to my Fellow-Prisoners , I have two Words to speak to you our Friends and Brethren with us . First , Let our experience be your incouragement . O love the Lord , ye our Friends , love the Lord , fear him for ever , believe in him , trust in him for ever , for our sakes ; we have tasted of the kindness of GOD. You know how good GOD hath been to us in Spirituals & in Temporals . Encourage your hearts in the Lord your God , serve him the more freely and gladly for our sakes . You see we have tryed , we have tasted how good the Lord is : Do you trust him the more , because we have tryed him so much , and found him a Friend so Faithful , so Gracious , that we are uttterly unable to speak his Praise . Go on and fear not in the way of your Duty : Verily there is a reward for the Righteous . GOD hath given us a great reward already , but this is but the least , we look for a Kingdom . Secondly , and lastly , My desire is to our Friends , that they will all help us in our Praises . Our Tongues are too little to speak forth the Goodness and the Grace of GOD , do you help us in our Praises . Love the Lord the better , Praise him the more , and what is wanting in us , let it be made good by you . O that the Praises of GOD may sound abroad in the Country by our means , and for our sakes . HE was prevented of going to the Waters , by his last Imprisonment ; for want of which , his Distempers increased much upon him all the Winter after , and the next Spring more 〈◊〉 yet not so as to take him fully off from his Work , but he Preached , and kept many Dayes , and Administred the Sacrament among them frequently . But going up to the Waters in July 1667 , they had a contrary effect upon him , from what they had at first : For after three dayes taking them , he fell into a Feaver , which seised on his Spirits , and decayed his strength exceedingly , so that he seemed very near Death : But the Lord then again revoked the Sentence passed upon him , and enabled him in six Weeks to return again to his People , where he much desired to be : But finding , at his return , great decay of his strength , and a weakness in all his Limbs , he was willing to go to Dorchester , to advise further with Doctor Lose , a very Worthy and Reverend Physitian , from whom he had received many Medicines , but never conversed with him , nor had seen him , which he conceived might conduce more to his full Cure. The Doctor soon perceiving my Husbands weakness , perswaded him to continue for a fortnight or three weeks there , that he might the better advise him , and alter his Remedies , as he should see occasion ; which motion was readily yeelded unto by us . But we had not been there above five dayes , before the use of all his Limbs was taken away on a sudden ; one day his Arms wholly failing , the next his Legs ; so that he could not go , nor stand , nor move a Finger , nor turn in his Bed , but as my self and another did turn him night and day in a Sheet : All means failing , he was given over by Physitiand and Friends , that saw him lie some weeks in cold Sweats night and day , and many times for some hours together , half his Body cold , in our apprehensions , dying ; receiving nothing but the best Cordials that Art could invent , and Almond Milk , or a little thin Broth once in three or four days . Thus he lay from September 28 , to November 16. before he began to Revive , or it could be discerned that Remedies did at all prevail against his Diseases : In all this time he was still chearful , and when he did speak , it was not at all complaining , but alwayes praising and admiring God for his Mercies ; but his Spirits were so low , that he spake seldom , and very softly . He still told us he had no pain at all , and when his Friends admired his Patience , he would say ; God had not yet tryed him in any thing , but laying him aside out of his Work , and keeping him out of Heaven ; but through Grace he could submit to his pleasure , waiting for him : It was Pain he ever feared , and that he had not yet felt ; so tender was his Father of him ; and he wanted strength ( as he often told us ) to speak more of his Love , and to speak for God who had been , and was still so gracious to him . Being often askt by my self and others , how it was with his Spirit in all this weakness ? he would answer : He had not those ravishing joys that he expected , and that some Believers did partake of ; but he had a sweet serenity of Heart , and confidence in God , grounded on the Promises of the Gospel , and did believe it would be well with him to all eternity . In all this time , I never heard one impatient word from him , nor could upon my strictest observation , discern the least discontent with this state ; though he was a pitiful Object to all others that beheld him , being so consumed , besides the loss of the use of his Limbs : Yet the Lord did support and quiet his Spirit , that he lay as if he had endured nothing ; breaking out often most affectionately in commending the kindness of the Lord to him , saying , Goodness and Mercy had followed him all his dayes . And indeed the loving kindness and care of God was singular to us in that place , which I cannot but mention to his praise . We came Strangers thither , and being in our Inn , we found it very uncomfortable ; yet were fearful to impose our selves on any private House : But necessity inforcing , we did enquire for a Chamber , but could not procure one ; the Small Pox being very hot in most Families , and those that had them not , daily expecting them , and so could not spare Rooms , as else they might . But the Lord who saw our affliction , inclined the heart of a very good Woman , ( a Ministers Widdow ) one Mrs. Bartlet , to come and invite us to a Lodging in her House ; which we readily and thankfully accepted off ; where we were so accommodated , as we could not have been any where else in the Town , especially in regard of the assistance I had from four young Women who lived under the same roof , and so were ready , night and day , to help 〈◊〉 , ( I having no Servant nor Friend near me ) we being so unsetled , I kept none , but had alwayes tended him my self to that time : And the Ministers and Christians of that place were very compassionate towards us , visiting and Praying with and for us often : And Dr. Lose visited him twice a day for twelve or fourteen Weeks , except when he was called out of Town , refusing any Fees tendered to him : The Gentry in and about the Town , and others , sending to us what-ever they imagined might be pleasing to him ; furnishing him with all delicates that might be grateful to one so weak ; So that he wanted neither Food nor Physick , having not only for necessity , but for delight , and he did much delight himself in the consideration of the Lord's kindness to him in the love he received , and would often say , I was a Stranger , and Mercy took me in ; in Prison , and it came to me ; sick and weak , and it visited me . There was also ten young Women , besides the four in the House , that took their turns to watch with him constantly ; for twelve weeks space I never wanted one to help me : And the Lord was pleased to shew his power so in strengthening me , that I was every night ( all these Weeks in the depth of Winter ) one that helped to turn him , never lying out of the Bed one night from him , but every time he called or wanted any thing , was waking to assist her in the Chamber , though as some of them have said they did tell , that we did turn him more than 40 times a Night , he seldom sleeping at all in the Night , in all those Weeks : Though his tender Affections were such , as to have had me sometimes lain in another Room , yet mine were such to him , that I could not bear it , the thoughts of it being worse to me than the trouble or disturbance he accounted I had with him , for I feared none would do any thing about him with such ease ; neither would he suffer any one all the day to touch him but me , or to give him any thing that he did receive ; by which I discerned it was most grateful to him , and therefore so to me ; And I never found any want of my Rest , nor did get so much as a Cold all that Winter , though I do not remember that for 14 or 15 years before , I could ever say I was one month free of a most violent Cough , which if I had been molested with then , would have been a great addition to his and my affliction ; and he was not a little taken with the goodness of God to me in the time of all his sickness , but especially that Winter ; for he being not able to help himself in the least , I could not be from him night nor day , with any comfort to him or my self . In this condition he kept his Bed till December the 18th . And then , beyond all expectation , though in the depth of Winter , began to revive and go out of his Bed ; but he could neither stand nor go , nor yet move a finger , having sense in all his Limbs , but not the least motion : As his strength did increase , he learnt to go , ( as he would say ) first by being led by two of us , then by one ; and when he could go one turn in his Chamber , though more weakly , and with more fear than the weakest Child that ever I saw , he was wonderfully taken with the Lord's Mercy to him : By February he was able , with a little help , to walk in the Streets ; ( but not to feed himself ) nor to go up or down stairs without much help . When he was deprived of the use of his Limbs , looking down on his Arms , as I held him up by all the strength I had : He again listed up his Eyes from his useless Arms to . Heaven , and with a chearful countenance said : The Lord hath given , and the Lord hath taken , and blessed be the Name of the Lord. Being asked by a Friend , How he could be so well contented to lie so long under such weakness ? He answered , What , is God my Father , Jesus Christ my Saviour , and the Spirit my sweet Friend , my Comforter , and Sanctifyer , and Heaven my Inheritance ? Shall I not be content without Limbs and Health ? Through Grace I am fully satisfied with my Fathers pleasure . To another that asked him the same , he Answers , I have chosen God , and he is become mine , and I know with whom I have trusted my self , which is enough : He is an unreasonable wretch that cannot be content with a God , though he had nothing else : My interest in God is all my joy . His Friends ( some of Taunton ) coming to Dorcester to see him , he was much revived , and would be set up in his Bed , and have all the Curtains drawn , and desired them to stand round about the Bed , and would have me take out his Hand , and hold it out to them , that they might shake him , though he could not them ; as he used formerly to do , when he had been absent from them : And as he was able , thus he spake to them : O how it rejoyces my heart to see your Faces , and to hear your Voices , though I cannot speak as heretofore to you : Methinks I am now like Old Jacob , with all his Sons about him : Now you see my weak estate ; thus have I been for many weeks , since I parted with Taunton , but God hath been with me , and I hope with you ; your Prayers have been heard , and answered , for me many wayes ; the Lord return them into your own Bosoms . My Friends , Life is mine , Death is mine , in that Covenant I was preaching of to you , is all my Salvation , and all my desire ; although my Body do not prosper , I hope through Grace my Soul doth . I have lived a sweet Life by the Promises , and I hope through Grace can Die by a Promise : It is the Promises of God which are everlasting , that will stand by us : Nothing but God in them will stead us in a day of Affliction . My dear Friends , I feel the power of those Doctrines I Preached to you , on my Heart : Now the Doctrines of Faith , of Repentance , of Self-denyal , of the Covenant of Grace , of Contentment , and the rest ; O that you would live them over , now I cannot Preach to you . It is a shame for a Believer to be cast down under Afflictions , that hath so many glorious Priviledges , Justification , Adoption , Sanctification , and eternal Glory . We shall be as the Angels of God in a little while : Nay , to say the truth , Believers are , as it were , little Angels already , that live in the power of Faith. O my Friends ! Live like Believers , trample this dirty World under your feet ; Be not taken with its Comforts , nor disquieted with its Crosses , You will be gone out of it shortly . When they came to take their leaves of him , he would Pray with them as his weak state would suffer him ; and in the words of Moses , and of the Apostles , Blessed them . The same he alwayes used after a Sacrament : The Lord bless you and keep you , the Lord cause his Face to shine upon you , and give you peace . And the God of Peace , that brought again from the Dead our Lord Jesus , through the Blood of the Everlasting Covenant , make you perfect in every good Work to do his Will , working in you that which is well-pleasing in his sight , through Jesus Christ , to whom be glory , for ever and ever . Amen . And then spake thus , [ Farewell , farewell my dear Friends ] Remember me to all Taunton ; I beseech you and them , if I never see your faces more , go Home and live over what I have preached to you , and the Lord provide for you when I am gone : O! let not all my labours and sufferings , let not my wasted strength , my useless Limbs , rise up in judgment against you at the great Day of the LORD . Another time , some coming to Visit him there , he spake thus to them : O! my Friends , let your whole Conversation be as becomes the Gospel of Christ ; whether I am present or absent , live to what I have spoken to you in the Name of the Lord : Now I cannot Preach to you , let my wasted strength , my useless Limbs , be a Sermon to you : Behold me , I cannot move a finger ; all this is come upon me for your sakes , and the Gospel ; It is for Christ and you that I have thus spent out my self : I am afraid of you , lest some of you , after all that I have spoken to you , should be lost in the World. There are many Professors who can pray well , and talk well , whom we shall find at the left Hand of Christ another day : You have your Trades , your Estates , your Relations ; be not taken with these , but with God : O live on him ! For the Lord's sake go Home and take heed of the World , worldly Cares , worldly Comforts , worldly Friends , &c. Saying thus , The Lord having given Authority to his Ministers to bless his People , accordingly I bless you in his Name , using the same words as before , and so parted with them ; with many other dear Expressions of his Love to them and the Town . And thus he was used to Converse with all that came to Visit him , as he was able , looking alwayes chearfully upon them , and never complaining of any Affliction he was under , except it were to excite his Taunton Friends to their Duties . In February , he being very desirous to return among his People , he moved it to his Doctor , who consented to it , fearing that Air might be too keen for him in March : And hoping that it might much add to his Cure , to satisfie his mind . In a Horse-Litter I removed him : He was much pleased at the sight of the Place , and his People , who came flocking about him ; and he seemed to increase in strength , so that he was able to feed himself the Week after he came Home : But I fearing the frequent Visits of his Friends might be prejudicial to him , perswaded him to remove to Mr. Mallacks House , which he was again invited to , and most courteously entertained . And thus he continued increasing in strength , till the beginning of April , and then he began to decline again , and was taken after some dayes with Convulsion Fits , as he sat in his Chamber one Afternoon , and had three or four more fits that Night : But in the use of Means , through God's Blessing , he had no more in three Weeks . One Evening being in his Chamber , he desired me to leave him a while alone ; which I was very unwilling to do , but his importunity made me to go down from him : But in less than half a quarter of an hour , he was fallen to the Ground in one of his former Fits , and had hurt his Face ; and from his Nose came much Blood , which was very clotted and corrupt , which Physitians seeing , did conclude ( though it were grievous to me , that under such Weakness , he should have so sad an Accident ) that the fall saved his life : For had not that Blood come from his Head , he had , so far as they could rationally judge , died in that Fit , which took away his Senses for the present ; but he went to Bed , and slept so well that night , as he had not in many Weeks before ; so that my Self , and Friends , feared that he had been in an Apoplexy : But he awaked about six in the Morning , much refreshed , and full of the Praises of God for his Mercies to him , being very sensible how suddenly he was surprised the Evening before . After this , he lived alwayes expecting Death , saying often to me and his Friends , It is but a puff , and I am gone ; And therefore would , every Night after he had been at Prayer , bid all the Family farewel , telling them , He might be dead before the Morning ; and 〈◊〉 some holy Counsels to them , would depart to his Chamber : All the while I was undressing him , he would be discoursing of Spiritual things , it being all his delight ; and when we lay down to rest , his last words were usually , [ We shall shortly be in another Bed , therefore it is good to mind it , and provide for it apace ; farewel my Dear Heart , the Lord bless thee ] and so he would go to his Rest. In his Health and Sickness , his first Speeches in the Mornings would be , [ Now we have one day more ; here is one more for God ; now let us live well this day ; work hard for our Souls ; lay up much Treasure in Heaven this day , for we have but a few to live . ] After this , the strength of his Limbs , which were decayed , returned again , and he was , beyond all expectation , so far recovered , that we had no fears of his relapsing again : His Appetite , and Rest , and all repaired . But about the sixth of May , he began again to find weakness in his Stomach , which in a few dayes so grew upon him , that he lost his Limbs again ; and on the 12th of May , in the Morning , having lain some dayes and nights in cold Sweats , as heretofore at Dorchester , he was again seised with Convulsions , first lying four hours with his eyes fixed to Heaven , not speaking one Word , not in the least moving himself , my self and Friends weeping by him , at last he spake to us with a very audible Voice , [ Weep not for me , my Work is done ] and seemed to be full of Matter to utter to us , but was immediately seised with a tertible Convulsion , which was sad to behold ; it so altered his Countenance , and put him into such Sweats , that 't was strange to see how the drops lay and run down his Face , and Hands , and Body : This held him two hours or more , and ceased , but he was left by it without any sense ; and in a quarter of an hour , or little more , fell into another , in which he ratled , and was cold , so that we apprehended every breath would be his last . The Physitian who was then by him , accounted his Pulse to be gone , and that he would be dead in a few minutes : But the Lord shewed his Power here once again in raising him , so that many that came and saw him , that heard the next day he was alive , would not believe till they came and saw him again . These violent Fits went off about twelve a Clock , and he revived , but had no sense to converse with us till the next day , nor did he perfectly recover them four dayes after , and then was as before , and so continued very weak till July , no strength coming into his Hands or Legs ; for the most part confined to his Bed , but still chearful in his Spirit , and free to discourse with any that came to visit him , as long as he was able . But the Lord had yet more work for him to do : I seeing him lie so hopeless , as to his Life or Limbs , and considering the Winter was growing on apace , I proposed it to the Doctors to have him to the Bath ; some were for it , others against it ; acquainting my Husband with it , he was much pleased with it , and so earnest in it , that I sent immediately to Bath for a Horse-Litter , and the Lord was pleased strangely to appear in strengthening him for his Journey ; so that he that had not in many weeks been out of his Bed and Chamber , was able in two dayes to reach near forty miles , ( but when he came to Bath , the Doctors there seemed to be much amazed to behold such an Object , professing they never saw the like ) much wondering how he was come alive such a Journey , and doubted much to put him in : But he having tryed all Artificial Baths , and Oyntments , and Plaisters before , he resolved , against their Judgment , to adventure himself . At his first appearing in the Bath , being wasted to Skin and Bone , some of the Ladies were afrighted , as if Death had been come in among them , and could not endure to look towards him . The first time he went in , he was able to stay but a little while , but was much refreshed , and had no symptom of his Fits , which he feared the Bath might have caused again : Through the blessing of the Lord upon this means , without any thing else , except his drinking of Goats-Milk , he that was not able to go nor stand , nor move a Finger , could in three weeks time walk about his Chamber , and feed himself : his impaired Appetite was again restored , and his strength so increased , that there seemed no doubt to the Physitians of his full recovery , he having not the least sign of any inclination to his Fits , from the twelfth of May till his Death drew nigh . In this time of his being in Bath , his Soul was far more strengthened with Grace ; so that my self , and all that beheld him , and conversed with him , discerned sensibly his growth ; and he was in the nights and dayes , so frequently with God , and often in such ravishments of Spirit , from the Joys and Consolations that he received from the Spirit of God , that it was oftentimes more than he could express , or his bodily strength could bear ; so that for my own part , I had less hopes of his continuance on Earth than ever before : For I perceived plainly , the Lord had spared him but to recover strength of Grace , and to make him a more evident instance of his singular Love , before he took him hence . He being now more chearful than formerly , and more exceedingly affectionate in his carriage to me , and to all his Friends , especially with those that were most Heavenly , the Lord was pleased to order it in his Providence ; there were many such then who came to use the Bath , as Mr. Fairclough and his Wife , Mr. How of Torrington , Mr. Joseph Barnard and his Wife , and several of our Taunton Friends , and of Bristol Ministers and others , which was a great comfort to us . His parts seemed to be more quick in his Converses , whatever he was put upon , either by Scholars , or those that were more Inferiour . He had many visitors there , both of strangers and Friends , who were willing to see him , and discourse with him , having heard what a monument of Mercy he was ; and he would to all of them , so amplifie upon all the Passages of Gods dealings with him , as was very pleasant to all that heard him ; and did affect many that were strangers to God , and to Religion , as well as to him . He found much favour , even among the worst , both Gentry and others ( such as would make a scoff at Religion , or holy Discourse from others ) would hearken to him . Though he did often faithfully reprove many for their Oaths , and excess in Drinking , their lascivious Carriages , which he observed in the Bath ; and there was none of them but did most thankfully accept it from him , and shewed him more respect after , than they had done before : In which he observed much of Gods goodness to 〈◊〉 , and would often say to me : O! how good is it to be faithful to God. The vilest of these Persons , as I was by several informed , said of him , That he never spake with such a man in his life . His Reproofs were managed with so much respect to their Persons , and the honourable esteem he had of their Dignity , that they said , They could not but accept his Reproofs , though very close and plain : And his way was , sometime before he intended to reprove them , he would often in the Bath Converse with them , of things that might be taking with them ; and did so ingage their Affections , that they would willingly every day converse with him : He being furnished ( from his former Studies ) for any Company , designing to use it still for Holy ends ; by such means hath caught many Souls . While he was in this place , though he had many Diversions , by his using the Bath constantly every day , and his frequent Visits , besides his Weakness , yet he kept his constant Seasons , four times a day , for his Holy Retirements ; waking in the Morning constantly at or before five a Clock , and would not be disturbed till about seven , when he was carried to the Bath . Having the Curtains drawn close , he spent his time in Holy Meditation , and Prayer , and Singing , and once again before Dinner , but then he spent less time ; and about half an hour before two in the Afternoon , just before he went abroad . For though he never attained to so much strength , as to be able to walk abroad in the Streets without my leading him , or some other , yet he would be imployed for his Lord and Master . His Chair-men that used to carry him to the Bath , he appointed to fetch him about three a Clock , who carried him to Visit all the Schools and Alms-houses , and the Godly Poor , especially the Widdows ; to whom he would give Money , and with whom he would Pray and Converse with them , concerning their Spiritual States , according as their Necessities required ; ingaging those that were Teachers , and Governours , to Teach the Assemblies Catechism , buying many Dozens , and giving them to distribute to their Scholars ; and many other small Books which he thought might be useful for them ; and then would come and see , in a Week or Fortnight , what progress they had made : He also ingaged several to send their Children once a Week to him to be Catechised ; which they did hearken to him in : And we had about sixty or seventy Children every Lord's-Day to our Lodging , and they profited much by his Instructions , till some took such offence at it , that he was forced to desist , and the School-Master was threatned to be cited to Wells before the Bishop , and many others afrighted from it . He also sent for all the godly Poor he could find in that place , and entertained them at his Chamber , and gave to them every one as he was able , as a Thank-Offering to the Lord for his Mercy to him , and desired them , with several others , to keep a day of Thanksgiving for him ; Mr. Fairclough , Mr. How , and Himself , performing the duties of the day . Thus though his Sickness had been long , and his Expences great , he thought he could never spend enough for him from whom he had received all : He constantly gave Money or Apples to all the Children that came to be catechized by him , to ingage them , besides all he gave to the Teachers , and Poor , which indeed was beyond his ability , considering his Estate : But I am perswaded , he did foresee that his time would be but short ; and having made a competent and comfortable provision for me , he resolved to lay up the rest in Heaven ; he did often say to me , If he lived never so long , he would never increase his Estate , now I was provided for ; he having no Children , God's Children should have it . But he was yet again designing what he might do before he took his leave of the World : And his next work was , to send Letters to all his Relations and intimate Friends , in most of which he urges them to observe his Counsels , for they were like to be his last to them . I alwayes wrote for him , for he could not , by reason of his weakness , write a Line . At this time he had a great desire to go to Mr. Joseph Barnards , which was about five Miles from Bath , there to finish his last Work for God , that ever he did on Earth ; which was to promote the Exercise of Catechising in Somersetshire and Wiltshire : Mr. Barnard having had a great deliverance as well as himself , he proposed this to him as their Thank-Offering to God , which they would joyntly tender to him . They had ingaged one to another , to give so much for the Printing of six thousand of the Assemblies Catechism , & among other Friends , to raise some Money , for to send to every Minister that would ingage in the Work , and to give to the Children for their Incouragement in Learning : This Work was finished by Mr. Barnard , after my Husband was gone to his Rest. He finding himself to decline again , apprehended it was for want of using the Bath , and therefore desired to return , and I being fearful he should ride home , seeing some Symptoms of his Fits , sent for the Horse-Litter , and so carried him again to Bath : Where , by the Doctors advice , after he had taken some things to prepare his Body , he made use of the Hot Bath ( the Cross-Bath being then too cold ) and so he did for four dayes , and seemed to be refreshed , and the strength that he had in his Limbs to recover , rather than abate ; and two of his Taunton Friends coming to see him , he was chearful with them : But on the third of November , I discerned a great change in his Countenance , and he found a great alteration in himself , but concealed it from me , as I heard after : For some Friends coming to visit him , he desired them to pray for him , for his time was very short ; But desired them not to tell me of it : All that day he would not permit me to move out of the Chamber from him , except once while those Friends were with him . After we had dined , he was in more then ordinary manner transported with Affection towards me ; which he expressed , by his returning me thanks for all my pains and care for him and with him , and putting up many most affectionate requests for me to GOD , before he would suffer me to rise as we sat together : At Night again , at Supper , before I could rise from him , he spake thus to me . Well , now my dear Heart , my Companion in all my Tribulations and Afflictions , I thank thee for all thy pains and labours for me , at Home and Abroad , in Prison and Liberty , in Health and Sickness ; reckoning up many of the Places we had been in , in the dayes of our affliction : And with many other most endearing and affectionate Expressions , he concluded with many Holy Breathings to God for me , that he would requite me , and never forget me , and fill me with all manner of Grace and Consolations , and that his Face might still shine upon me , and that I might be supported and carried through all difficulties . After this he desired me to see for a 〈◊〉 of 〈◊〉 ; and I procuring one for him , he turned his 〈◊〉 〈◊〉 , that I might not see , and read the 〈◊〉 〈◊〉 Death in the latter end of that Book ; which I 〈◊〉 〈◊〉 of him , Whether he did apprehend his end was near ? To which he replyed , He knew not , in a few dayes I would see ; and so fell into Discourse , to divert me ; desiring me to read two Chapters to him , as I used to do every night ; and so he hasted to Bed , not being able to go to Prayer ; and with his own hands did very hastily undoe his Coat and Doublet , which he had not done in many months before : As soon as he was in Bed he told me , He felt some more than ordinary stoppage in his Head ; and I brought him something to prevent the Fits , which I feared : But in a quarter of an hour after he fell into a very strong Convulsion : Which I being much afrighted at , called for help , and sent for the Doctors ; used all former and other means , but no success the Lord was pleased to give then to any : But they continued for two dayes and nights , not ceasing one hour . This was most grievous to me , that I saw him so like to depart , and that I should hear him speak no more to me ; fearing it would harden the Wicked to see him removed by such a stroak : For his Fits were most terrible to behold : And I earnestly besought the Lord , that if it were his pleasure , he would so far mitigate the heavy 〈◊〉 I saw was coming upon me , by causing him to utter something of his Heart before he took him from me ; which he gratiously answered me in ; for he that had not spoke from Tuesday Night , did on Friday Morning , about three a Clock , call for me to come to him , speaking very understandingly between Times , all that day : But that Night about nine a Clock he brake out with an audible voice , speaking for sixteen hours together , those and such like words as you formerly had account of ; and did cease but a very little space , now and then , all the Afternoon , till about six on Saturday in the Evening , when he departed . About three in the Afternoon he had , as we perceived , some conflict with Satan , for he uttered these words ; Away thou foul Fiend , thou Enemy of all Man-kind , thou subtile Sophister , art thou come now to molest me ! Now I am just going ! Now I am so weak , and Death upon me . Trouble me not , for I am none of thine ! I am the Lords , Christ is mine , and I am his : His by Covenant ; I have sworn my self to be the Lords , and his I will be : Therefore be gone . These last words he repeated often , which I took muc ' notice of ; That his covenanting with God was the means 〈◊〉 used to expel the Devil and all his Temptations . The time we were in Bath , I had very few hours alone with him , by reason of his constant using the Bath , and Visits of Friends from all Parts thereabouts , and sometimes from Taunton ; and when they were gone , he would be either retyring to GOD , or to his Rest : But what time I had with him , he alwayes spent in Heavenly and Profitable Discourse , speaking much of the Place he was going to , and his Desires to be gone : One Morning as I was dressing him , he looked up to Heaven and smiled , and I urging him to know why , he answered me thus , Ah my Love , I was thinking of my Marriage Day , it will be shortly : O what a joyful day will that be ! Will it not , thinkest thou my dear Heart ? Another time , bringing him some Broth , he said , Blessed be the Lord for these refreshments in the way home ; but O how sweet will Heaven be ! Another time , I hope to be shortly where I shall need no Meat , nor Drink , nor Cloaths . When he looked on his weak consumed Hands , he would say , These shall be changed ; This vile Body shall be made like to Christs Glorious Body . O what a glorious Day will the Day of the Resurrection be ! Methinks I see it by Faith ; How will the Saints lift up their heads and rejoyce , and how sadly will the wicked World look then ! O come let us make haste , our Lord will come shortly , let us prepare . If we long to be in Heaven , let us hasten with our Work ; for when that is done , away we shall be fetcht . O this vain foolish dirty World , I wonder how reasonable Creatures can so dote upon it ! What is in it worth the looking after ! I care not to be in it longer than while my Mvster hath either doing , or suffering work for me , were that done , farewel to Earth . He was much in commending the Love of Christ , and from that exciting himself and me to obedience to him , often speaking of his Sufferings and of his Glory . 〈◊〉 Of his Love-Letters , as he called the Holy History of his Life , Death , Resurrection , Ascention , and his Second coming ; The thoughts of which he seemed alwayes to be much ravished with . He would be frequently reckoning the choice Tokens Christ had sent him , which I remember he would frequently reckon up , 1. The Pardon of Sin. 2. A Patent for Heaven . 3. The Gift of the Spirit . 4. The Robe of his Righteousness . 5. The spoyles of Enemies . 6. The Charter of all Liberties and Priviledges . 7. The Guard of his Angels . The consideration of this last he did frequently solace himself in , saying to me often , when we lived alone in the Prison , and divers other Places ; Well , my Dear , though we have not our Attendants and Servants as the Great Ones , and Rich of the World have , we have the Blessed Angels of God still to wait upon us , to minister to us , and to watch over us while we are sleeping ; to be with us when journeying , and still to preserve us from the rage of Men and Devils . He was exceedingly affected with the three last Chapters of Saint John's Gospel , especially Christ's parting Words , and Prayer for his Disciples . But it is time for me to set a stop to my Pen , God did pour into him , and he did pour out so much , that it was scarce possible to retain the Converses of one day , without a constant Register : His Heart , his Lips , his Life was filled up with Grace ; In which he did thine both in Health and Sickness , Prosperity and Adversity , in Prison and at Liberty , in his own House , and in the Churches of Christ , where-ever he came : I never heard any that conversed with him , but would acknowledge it was to their advantage . At my Husbands first coming to Taunton , he was entertained by Mr. Newton as a Sojourner , and after he was ordained in Taunton in a Publick Association Meeting , he administred all Ordinances joyntly with him ; though he were but an Assistant , Mr. Newton would have it so , who dearly loved him , and highly esteemed of him ; and seeing him restless in his Spirit , and putting himself to many tedious Journeys to visit me , ( as he did once a Fortnight 25 miles ) he perswaded him to marry , contrary to our purpose , we resolving to have lived much longer single . The 4th of October 1655. after a year and two Months acquaintance , our Marriage was consummated . And we lived together with Mr. Newton , near two years , where we were most courteously entertained , and then hopeing to be more useful in our Station , we took a House , and I having been alwayes bred to work , undertook to teach a School , and had many Tablers , and Scholars , our Family being seldome less than Twenty , and many times Thirty ; My School usually fifty or sixty of the Town and other places . And the Lord was pleased to bless us exceedingly in our endeavours : So that many were converted in a few years , that were before Strangers to God : All our Scholars called him Father : And indeed he had far more care of them than most of their natural Parents , and was most tenderly affectionate to them , but especially to their Souls . His course in his Family was Prayer , and reading the Scriptures , and singing twice a day , except when he catechised , which was constantly once , if not twice a Week : Of every Chapter that was read , he expected an account of , and of every Sermon , either to himself or me : He dealt with them and his Servants frequently together , and apart , about their Spiritual states , pressing them to all their Duties , both of First and Second-Table , and calling them strictly to account , Whether they did not omit them . He also gave them Books suitable to their Capacities and Condition , which they gave a weekly account of to him or me ; but too often by publick Work was he diverted , as I am apt to think , who knew not so well what was to be preferred . His Lords-Days Work was great , for though he Preacht but once in his own Place , yet he was either desired by some of his Brethren to supply theirs on any Exigency , or would go where was no Minister ; and so was forced often to leave his Family to me , to my great grief and loss : In his Repetitions in Publick , as well as Catechising , his own Family came all in their turns , to Answer in the Congregation , both Scholars and Servants . When I have pleaded with him for more of his time with my Self and Family , he would answer me : His Ministerial Work would not permit him to be so constant as he would ; for if he had Ten Bodies and Souls , he could imploy them all , in , and about Taunton : And would say , Ah my Dear , I know thy Soul is safe ; But how many that are Perishing have I to look after ? O that I could do more for them ! He was a Holy , Heavenly , Tenderly-Affectionate Husband , and I know nothing I could complain of , but that he was so taken up , that I could have but very little converse with him . His love was expressed to me , in his great care for me , Sick and Well ; in his Provision for me ; in his Delight in my Company ; saying often , He could not bear to be from me , but when he was with God , or imployed for him ; and that often it was hard for him to deny himself to be so long absent : It was irksome to him to make a Meal without me , nor would he manage any Affair almost without conversing with me , concealing nothing from me , that was fit for me to know ; being far from the Temper of those Husbands , who hide all their Concerns from their Wives , which he could not indure to hear of , especially in Good Men. He was a faithful reprover of any thing he saw amiss in me , which I took as a great evidence of his real good will to my Soul ; and if in any thing he gave me offence , which was but seldom , so far would he deny himself , as to acknowledge it , and desire me to pass it by , professing to me he could never rest till he had done so ; and the like I was ready to do to him , as there was far more reason ; by which course , if any difference did arise , it was soon over with us . He was a very tender Master to his Servants , every way expressing it to their Souls and Bodies , giving them that incouragement in their places they could desire ; expecting from his whole Family that respect , and obedience to his Commands , which their Rule required ; reproving them that were careless and negligent in observing them . He was frequent in keeping solemn dayes of Humiliation , especially against a Sacrament . He was a very strict observer of the Sabbath , the Duties of which , he did perform with such joy and alacrity of Spirit , as was most pleasant to joyn with him , both in Publick , and in the Family , when we could enjoy him : And this he did much press upon Christians , to spend their Sabbaths more in 〈◊〉 and Thanksgivings , as dayes of holy rejoycing in our 〈◊〉 . All the time of his Health , he did rise constantly at , or before four of the Clock , ( and on the Sabbaths sooner , if he did wake ) he would be much troubled if he heard any Smiths or Shoomakers , or such Tradesmen at work at their Trades , before he was in his Duties with God : Saying to me often , O how this Noise shames me ! Doth not my Master deserve more than theirs ? From four till eight , he spent in Prayer , Holy Contemplation , and singing of Psalms , which he much delighted in , and did daily practise alone , as well as in his Family : Having refreshed himself about half an hour , he would call to Family-Duties , and after that to his Studies , till eleven or twelve a Clock , cutting out his Work for every hour in the day . Having refreshed himself a while after Dinner , he used to retire to his Study to Prayer , and so Abroad among the Families he was to visit , to whom he alwayes sent the day before ; going out about two a Clock , and seldom returning till seven in the Evening , sometimes later : He would often say , Give me a Christian that counts his time more precious than Gold. His Work in his publick Ministry in Taunton , being to Preach but once a Sabbath , and Catechise ; he devoted himself much to private Work , and also Catechised once a Week in Publick besides , and repeated the Sermon he Preached on the Sabbath-Day , on Tuesday in the Evening . He found much difficulty in going from House to House , because it had not been practised a long time by any Minister in Taunton , not by any others of his Brethren ; and he being but a Young Man , to be looked upon as singular , was that which called for much Self-denyal , which the Lord inabled him to Exercise : For after he had Preached up in Publick the Ministers Duty to their People , and theirs to receive them , when they came to them for their Spiritual Advantage , he set speedily upon the Work. In this Work , his course was , to draw a Catalogue of the Names of the Families in each Street , and so to send a day or two before he intended to visit them , that they might not be absent , and that he might understand who was willing to receive him : Those that sent slight Excuses , or did obstinately refuse his Message , he would notwithstanding go to them , and if ( as some would ) they did shut their Doors against him , he would speak some few affectionate words to them ; or if he saw cause , denounce the Threatnings of God against them that despise his Ministers , and so departed ; and after would send affectionate Letters to them , so full of love , and expressions of his great desires to do their Souls good , as did overcome their Hearts ; and they did many of them afterwards readily receive him into their Houses . Herein was his Compassion shewed to all Sorts , both Poor and Rich , not disdaining to go into such Houses amongst the Poor , as were often very offensive to him to sit in , he being of an exact and curious temper : yet would he with joy and freedom , deny himself for the good of their Souls , and that he might fulfil his Ministry among those the Lord had given him the oversight of . I perceiving this Work , with what he did otherwise , to be too hard for him , fearing often he would bring himself to Distempers and Diseases , as he did soon after , besought him not to go so frequently : His answer would be , What have I strength for , but to spend for God ? What is a Candle for , but to be burnt ? And he would say , I was like Peter , still crying , O spare thy self ; But I must not hearken to thee , no more than my Master did to him : Though his Labours were so abundant , I never knew him , for nine years together , under the least Distemper one quarter of an hour . He was exceeding temperate in his Dyet , though he had a very sharp Appetite , yet did he at every Meal deny himself , being perswaded that it did much conduce to his Health : His converse at his Table was very profitable , and yet pleasant , never rising , either at home or abroad , without dropping something of God , according to the Rule he laid down to others . He was very much in commending and admiring the Mercies of God in every Meal , and was still so pleased with his provision for him , that he would often say ; He fared deliciously every day , and lived far better than the Great 〈◊〉 of the World , who had their Tables far better furnished : For he enjoyed God in all , and saw his Love and Bounty in what he received at every Meal : So that he would say , O Wife ! I live a voluptuous life ; but blessed be God , it is upon Spiritual Dainties , such as the World know not , nor taste 〈◊〉 of . He was much in minding the Poor , that were in want of all things , often wondering that God should make such a difference between him and them , both for this World and that to come ; and his Charity was ever beyond his Estate , as my self and many other Friends did conceive , but he would not be disswaded , alwayes saying , If he were Prodigal , it was for God , and not for himself , nor sin . There were but few , if any , Poor Families , especially of the godly in Taunton , but he knew their necessities , and did by himself or Friends relieve them : So that our Homes were seldom free of such as came to make complaints to him . After the times grew dead for Trade , many of our godly men decaying , he would give much beyond his ability to recover them : He would buy Pease and Flitches of Bacon , and distribute twice a year , in the cold and hard Seasons . He kept several Children at School at his own Cost ; bought many Books and Catechisms , and had many thousands of Prayers printed , and distributed among them ! And after his Brethren were turned out , he gave four pounds a year himself to a publick Stock for them , by which he excited many others to do the same , and much more , which else would never have done it : And on any other occasions as did frequently fall in , he would give even to the offence of his Friends : So that many would grudge in the Town to give him what they had agreed for ; because he would give so much . Besides all this , the necessities of his own Father , and many other Relations were still calling upon him , and he was open handed to them all : So that it hath been sometimes even incredible to our selves to consider how much he did , out of a little Estate , and therefore may seem strange to others : Moreover , when he had received any more than ordinary Mercy at the Hand of GOD , his manner was , to set apart some considerable Portion out of his Estate , and dedicate it to the Lord , as a Thank-offering , to be laid out for his Glory in pious and charitable Uses . When I have begged him to consider himself and me ; he would answer me , He was laying up , and GOD would repay him : That by liberal things he should stand , when others might fall that censured him ; that if he sowed sparingly , he should reap so ; if bountifully , he should reap bountifully . And I must confess I did often see so much of GOD in his dealings with us , according to his Promises , that I have been convinc'd and silenc'd ; God having often so strangely and unexpectedly provided for us : And notwithstanding all he had done , he had at last somewhat to dispose of to his Relations , and to his Brethren , besides comfortable provision for me . Thus his whole Life was a continual Sermon , holding forth evidently the Doctrines he Preached ; Humility , Self-denyal , Patience , Meekness , Contentation , Faith , and holy Confidence 〈◊〉 in him , with most dear Love to God , and his Church , and People ; and where he longed and panted to be , he is now shiniug in Heaven , singing Praises to God , and to the 〈◊〉 , which Work he much delighted in , whilst here on Earth . CHAP. VII . Some Notes from another , whose House he Lodged in ( Mr. F. ) The Narrative of his most Constant , Tender , Compassionate dealing with ignorant and bad People , in the places when he came , ( frequently giving them Money , with his Exhortations ) is mentioned before . AS for such as feared God already , he was still seeking their Edification , and stirring them up to a Holy Life : Very much pressing them , to intend God as their end , and to do whatever they did for God. When the Week began , he would say , Another Week is now before us , let us spend this Week for God. And in the Morning he would say , Come now let this day be spent for God. Now let us live this one day well : Could we resolve to be more than ordinary circumspect , but for one day at a time , and so on , we might live at extraordinary 〈◊〉 . In the day time , he would ( seasonably ) ask People , How did you set out to day ? Did you set out for God to day ? What were your Morning Thoughts ? In the Week time , he would often ask the Servants for the Heads of the Sermon , which they had heard on the Lord's-Day before . As he walked about the House , he would make some Spiritual use of what-ever did occur , and still his Lips did drop like the Hony-Comb to all that were about him , to do any Offices for him in his Weakness , were all well requited . To give a few Instances of his savoury words . To one that had done well . There are two things ( said he ) that we must specially look to after well doing , and the special tast of the Love of God. 1. That we grow not proud of it , and so lose all . 2. That we grow not secure , and so give the Tempter new Advantages . Speaking of the Vanity of the World , he said : It is as good be without the World , and to bear that state as beseemeth a Christian , as to enjoy the World , though it were never so well imployed : If a Man hath Riches , and layeth them out for God , and for his Servants , yet is it as happy a state to receive Alms of another , so we bear our Poverty aright , and are chearful and thankful in our low Estate . ( Though yet it is true , that Riches may be used to the good of others ; and it is more honourable to give , than to receive . ) Another time he was saying : How necessary a Duty it is for a Child of God , placidly to suit with all God's Dispensations , and that a Christian must not onely quietly submit to God in all his dealings , but ever to be best pleased with what God doth , as knowing that he is infinitely Wise , and Good. And , O how unbecoming a Christian is it to do otherwise . To which one answering , How short we ordinarily fall as to that temper : He replyed , We have much ground to go yet , but so it must be ; but we shall never be well indeed till we come to Heaven . Another time said he , O what an alteration will be shortly made upon us ! Now we are the Sons of God , but yet it doth not appear ( to sight ) what we shall be : Did we imagine onely that we shall shine as the Sun in the Firmament , it were too low a Conception of our 〈◊〉 hereafter . Another Morning as he was Dressing , he said , O what a shout will there be when Christ shall come in his Glory ! I contribute to that shout . Another time , I bless the Lord , I delight in nothing in this World , further than I see God in it . Another time ( in his weakness ) saith he : There are three things which must be unlearned , as being mistakes among men . 1. Men think that their happiness lyeth in having the World , when it is much more in contemning the World. 2. Men think that the greatest contentment lyeth in having their Wills , when indeed it lyeth in crossing , mortifying , and subduing their wills to the Will of God. 3. Men think it their business and benefit to seek themselves , when indeed it is the denying of themselves . Another time this was his advice . 1. Value precious time , while time doth last , and not when it is irrevocably lost . 2. Know the worth of things to come , before they come , ( or are present ) and the worth of things present , before they are past . 3. Value no Mercy as it serveth to content the flesh , but as it is serviceable for God , and to things eternal . Such was his talk at the Table , where he would be still raised in gratitude for God's Bounty , and used to eat his meat with much chearfulness and comfort , as savouring of a sweeter good . He took one that was watching with him by the hand , and said : I hope to pass an Eternity with thee , in the praises of our God : In the mean time , Let us live a life of praise while we are here , for it is sweet to us , and delightful to God : It is harmony in his Ears , our failings being pardoned , and we and our praise accepted through Christ. Such discourse is , I hope , no great rarity with good men , in the chearfulness of prosperity in health ; but for a man on the Bed of tedious languishing it is more rare . The night before he went to Bath , where he died , he said to the same Person : O how much more hath God done for you , than for all the World of unconverted Persons , in that he hath wrought his Image on your heart , and will bring you at last to his Coelestial Glory : See now that you acknowledge the Grace of God , and give him the praise of it : For my part , I bless the Lord , I am full of his Mercy ; Goodness and Mercy have followed me all my dayes ; I am full and running over : And now I charge you to walk chearfully , and to follow me with your Praises whilst I am alive . And for such in the Family as lay under doubts of their condition , he took great care of them , endeavouring daily to satisfie their Doubts , and answer their Scruples ; and still would be enquiring , whether they had yet any more settlement : And if they said , they knew not how to try themselves ; he would say , Come , let me help you ; and so would take them aside , and propound some three or four sound Marks , by way of Question , and would ask them whether it were so with them or not ? And if any doubt appeared to remain about it , he would not easily leave them ; till they were somewhat satisfied at that time , and would bring all down to the 〈◊〉 Capacity , by putting his Questions several wayes . And if yet doubts remained , he would use all the compassion and pitifulness that might be , and open to them the goodness of God's Nature , the sufficiency of Christ , and his readiness to accept returning Sinners ; and after long tryal by fairer means , would plainly labour to convince 〈◊〉 of the Sin of Unbelief , &c. And for any in the Family that seemed to stick under bare Convictions , he much urged 〈◊〉 to go on , and make a through , and sound , and sure work of it . In Family Duties , he seemed more excellent than at other times . He was a man of singular patience in Affliction . Though he lay under such weakness for certain years , as rendered him almost wholly unable for his publick Work , and many times not able to move a Hand or Finger , or hardly any other part ; yet some that have been much with 〈◊〉 , never heard him once complain , of one pain or other , unless any askt him , and then would alwayes make the least of it . And when he lay many nights and never took the least 〈◊〉 by sleep , he would never shew the least impatiency , nor so much as say , he had not slept , unless it were askt him . And still would justifie and 〈◊〉 God , and say , Shall I receive good at God's hand , and no evil ? Speaking of Exhortations and Reproof , he said , It 's the safest course ( where it may be done ) to take the opportunity , and not to suffer our backward hearts to cheat us of the present , on pretence of staying for a fitter time . As advice for profitable Discourse , he said , It is good for such Christians as need it , to study before-hand what to speak , that they may alwayes have something in readiness to bring forth for the benefit of others , which will prevent impertinencies . Of Prayer with others he would say ; We have need to watch against confining our Thoughts and Desires to the cases of our own Souls , with the neglect of those that joyn with us ; but above all , with the neglect of the miserable World , and of the Church of Christ. For though indeed Hypocrites use to Indite almost all their publick Prayers from the supposed case of those that are present , and meddle but little with their own sins and wants , unless in formality : Yet sincere Christians are at first too apt to dwell upon their own Cases almost alone , insomuch that they have need to be called outward ; and as they grow in Love , they will grow enlarged in the case of their Brethren , but especially of Publick and Universal Consequence . CHAP. VIII . An intire and exact Delineation of this Holy Person , Written by one of his familiar Acquaintance ; presented in the last place , as the Portraiture of a compleat Gospel-Minister . First , His Personal Character . His Stature and Complexion . AS to his Personal Bodily Character , He was of Stature , tall and erect ; of Complexion , clear and lovely , his Countenance being the seat of chearfulness , gravity , and love . It contradicted that usual saying , viz. Fronti 〈◊〉 fides ; for his spritely & serene Countenance was the Index of an active and harmonious Soul. Anger as it seldom beclouded , so 〈◊〉 became not that Face most uncapable of sowr impressions . It was forc'd , and so not of long continuance , for it never appeared but upon Summons , when commanded to interpose it self , the Glory of GOD , and Honour of Religion being concern'd . Neither did his Reason and Vertue sooner raise than lay it when the Cause was ceased . He was angry , and sinned not , by being angry chiefly or only for sin . His Constitution . He had not a more hail Complexion , than healthful Constitution , hugely fitted for the Employment in which he was so successful , viz. His Ministerial Labours and Studies . Insomuch that he hath often been heard to confess , that he knew not what an hours sickness or indisposition was for thirty years and upward , even until after his first Imprisonment , to which ( as it is else-where intimated ) it may well be thought that he owed the first and fatal impairs of his healthful vigour . Since which first decay , it may be affirmed that contrariwise for some years together , till the period of his life , he scarce knew what was an hours health . Most deplorable it is , that his great and even excessive labours , and hard durance , should have been prodigal of that strength which might perchance have been hitherto employed to the most noble purposes . But alas , the innocent flames of Divine Love to GOD , and Zeal for his Glory , and the good of Souls , made all his strength a whole burnt Sacrifice , and as well devoted , as if sacrificed to the flames of Martyrdom . His Judgment . And here some injury would be done to his Worthy Name , should his internal Excellencies , which are of all the greatest , be wholly forgotten . His Judgment was as the Pot of Manna , wherein were found and conserved all wholesome Soul-feeding-Doctrines ; most solid and accute it was . For though with the Eye of his Body he could not see far off , yet with the Eye of his mind or understanding , he penetrated far into the recesses of difficult Truths , and out of mental 〈◊〉 he was wont happily to extricate himself and others , the toyl of his Intellect herein being not so pleasant as successful . He was all judgment in his enquiries after Truth , and all affection in pursuing and promoting that which is good . His Memory . His Memory was as the Tables of the Covenant , GOD's . LAW being his Meditation Day and Night , and as the Sacred Records there kept . It was a most Faithful and Refined Treasury , out of which he continually brought Things New and Old for the Instruction and Consolation of his Hearers . So 〈◊〉 it was , that it needed not , and wholly refused those helps by which it is usually fortified , and its defects supplyed . It knew not the slavery of an imposed task , for what had once engaged his love , was without delay or difficulty 〈◊〉 of his Mind or Memory . His Phansie . His Phansie was as Aarons Rod budding , ever producing fresh 〈◊〉 of refined Divine Wit and Invention . It was quick and happy , a fruitful Store-house of hallowed and 〈◊〉 Notions . Ever pregnant , yet never bringing forth any other than the Off-springs of Judgment & Discretion . Though it footed high , yet like a Bird in a String , when it had gone to its 〈◊〉 length , it was check'd by his Judgment and Humility , left it should ascend above its height . His Will and Affections . His Will he had so long lost in the Divine Will , as not to find it , or to be troubled with its reluctancies under so long and sad a Series of Tryals and Afflictions , as those which attended him constantly to his Grave . His Affections were strong and servent , and to use his Words , They kept to their right Objects , and their due Bounds , never inkindled but with a Coal from the Altar , and then they soared to marvellous Heights . He was indeed , as it were , all affection in pursuing and promoting the grand interests of Religion . The Zeal of God's House had consumed him , and that not Blind nor Wild , but well attempered with Light and Heats . In Sum , what Holy Mr. Herbert said of himself , that may be said of him , That his Active Soul was as a keen Knife in a thin Sheath , ever about to cut through , and take its flight into the Region of Souls . His great Gravity . But to proceed to some of his excellent Properties . His gravity appeared to be true and genuine , ( as not affected or morose , not through any inability , but unwillingness to press his Wit to the service of Vanity ) resulting from a mind ever in the awe of God. Because his Presence and Deportment struck such an awe even on all with whom he conversed , and composed them to a true decorum . So that as Reverend Mr. Bolton , when walking in the Streets , was so much cloathed with majesty , as by the notice of his coming in these Words , Here comes Mr. Bolton , as it were to charm them into order , when vain or doing amiss ; so this most grave Divine , wheresoever he came , was as a walking Ghost by his presence , conjuring them into a grave deportment , his countenance ever pointing at his awful Soul. What the Image or Statue of Senacherib did speak , that much more did this lively Image of the most High GOD speak , viz. He who looketh to me , let him be Religious . This his great gravity was not onely Universally discerned by all , but also more particularly and especially acknowledged and loved by his Brethren in the Ministry , for there being some matter of moment depending among them , the care of which was to be devolved on some one man : A worthy Divine far exceeding him in years , sollicited him to take it on him , who modestly waved it , wondering that they should pitch on one so young and unexperienced as himself , for so solemn an undertaking : To whom the forenamed Divine replyed ; That of all the Ministers , his Brethven , whereof many for Age were his Fathers , he knew none of greater Gravity , Industry , and fitness for the management of that Affair than himself . His Affability . Neither was he so immured in his Study , as to be a stranger to , or averse from , that generous and innocent freedom and obligingness of converse , for Love and Affability , were accurately attempered with his great Gravity . He became all things to all men , that he might gain the more , and so communicative innocent and obliging were all his Converses , that he commanded the imitation and admiration of his Friends , and forc'd this acknowledgment from his Adversaries , both Prophane , Atheistical , and Sectarian , viz. That if there were ever a good Man among them , ( meaning the Nonconformists ) Mr. Ahein was he . His Charity . Communicative I say he was , both of Spiritual , and also Temporal good things together , according to , and even beyond his Power , ( as it is else-where abundantly ascertained ) both when he heard the loud Complaints of some , and when he listened to the silent Suits of others , viz. some modest and indigent House-keepers , who only spake by their real needs , and entered their Suits at the Eyes of an inquisitive Almoner , more than at his Ears . Of the good things pertaining to this Life , he was often liberal beyond his measure , and of those pertaining to another Life , often beyond his strength ; and by this Constellation of his Charity and Alms-deeds , he made the one more Profitable , and the other more Acceptable ; the one the greater , and the other the happier , and more successful ; and by this Conjunction also , he approved himself more perfect before God , the more throughly furnished to every good Word and Work. His Utterance . His Prolation or manner of Speech was Free , Eloquent , Sublime , and Weighty . Of him it may be well said , as of our Blessed Saviour , That all bear him witness , and wondered at the gracious Words which proceeded out of his Mouth . It will be hard to tell what Man ever spake with more Holy Eloquence , Gravity , Authority , Meekness , Compassion and Efficacy to Souls , than he did to those to whom in Instruction , Exhortation , Consolation , Reprehension , he most wisely , frequently , and successfully applyed himself . Few could resist , or stand before the powerful Charms , and united Force of his Love and Authority , being equally attracted by the one , and awed by the other . In him , if in any , that common observation did evidently fall , viz. Non bene conveniunt , nec in 〈◊〉 sede locantur Majestas & Amor. True it is , that this young Timothy ( with whom few were like minded , in caring naturally for the state of his Flock ) was at his first entrance on his Ministry , despised for his Youth , by those who after with shame confessed their Errour , and deplored their rashness , resolving after for his sake , no more to judge according to appearance , but to honour for their work , and intrinsick worth , those whom Age hath not made Venerable . Secondly , His Studies and Learning . As respects his Studies , he had a strong inclination to , and delight in the Study of the Natural and Ethnick Theologie , in which he proceeded to a great acquaintance with the chief Sects of the Philosophers , especially the Academicks , and Stoicks , of his insight into whom he made singular use , by gathering their choicest Flowers to adorn Christianity 〈◊〉 ; and indeed , searce did he Preach a Sermon , wherein he did not Select some excellent Passage or other out of these , whereby to illustrate and fortifie his Discourse . And how well becoming a Divine , and most 〈◊〉 this his Inclination and Choice was , is most manifest to considering Men ; for hereby he more confirmed himself in the Christian Religion ( which he had espoused with so much Judgment and Zeal ) by a distinct and certain knowledge of the highest Principles and Hopes of the Ethnick Religions , and by a sober comparing of that with these . He also much delighted in Anatomy , in which he acquired a considerable skill , which also he not a little improved by frequent Dissections . And in his publick Ministry , he often made use of this his insight , by composing , with Galen , Hymns to the Creator , whose infinite Wisdom he was often heard to admire , in the contrivance of Mans outward frame , and in the rare contexture , dependance , and use of all , even the minutest parts , in the excellent Fabrick of Mans body . As to his skill in the Languages , it was not contemptible , especially in those three which ( as Ludovicus Vives saith ) Christ sanctified upon the Cross. Thirdly , His Moderation and Humility . He managed his dissents in Judgment from others with great Charity , Humility , and Moderation , most strictly observing what he still exhorted his Flock unto , viz. To speak evil of no man , much less of dignities . Insomuch that when his Judgement was at any time desired concerning any Sermon which he had heard , and any Minister , ( Conformist , or Nonconformist ) though weak and mean , he would yet ever find matter of Commendation , none of Dispraise , judging the Minister and his Discourse , at least , to be honest , and of good intent . He abhorred to intrench on the Divine Prerogative , in judging of Mens States before the time ; and in condemning Mens Actions at all adventures , without considering their lessening or altering Circumstances . And as he liked to judge no man beyond his Sphere , and speak evil of no Man ; so in his Life did he reap as great and visible Reward as any for this most Christian Practice ; for the Tongues even of all did pay tribute to his good Name ; which was a thing so entire and sacred , that scarce a Rabsheka or Shimei could find a passage by which to invade it . His good Name was as a precious Box of Oyntment , by his Death especially broken and poured forth , the delicious scent whereof all those Hearts with great delight retain , which like Lidia's , were open d to his Heavenly Dectrine ; and not onely so , but they will perpetuate it , whilst they have Childrens Children by whom to eternize his Memory . Fourthly , His Practice as to Church-Communion His Judgment as to Obedience to Authority . As respects his Practice , and moderate Opinion in point of Church-Communion , and his Judgment in point of Obedience to the Supream Power , together with his great regard to , and earnest insisting on Second-Table Duties , 〈◊〉 may be said to his worthy Praise . He as frequently attended on the publick Worship , as his opportunities and strength 〈◊〉 , and often declared his very good liking of some 〈◊〉 , which he heard from the present Incumbent . He did not account that none could worship God aright , unless in all Instances , and smaller Circumstances of Worship , they wholly accorded with his Apprehensions ; But with the Divine Apostle he had learnt to say ; Notwithstanding every way , 〈◊〉 in Pretence or in Truth , Christ is preached , and I 〈◊〉 do rejoyce , yea , and will rejoyce . He knew of how great moment it was , that the publick Worship of God should be maintained , and that its Assemblies should not be 〈◊〉 , though some of its Administrations did not clearly approve themselves unto him , because upon the account of some Imperfections and Pollutions in them , supposed or real , to withdraw Communion , is evidently to suppose our selves joyned before our time to the Heavenly Assembly ; or to have found such a one here on Earth , exempt from all 〈◊〉 and imperfections of Worshippers and Worship . He abandoned not all Forms , but their formal use ; neither those in particular , publickly Established , ( through a 〈◊〉 〈◊〉 or partiality , as may be affirmed of too many ) but hath been heard much to commend that Form of Thanksgiving , both 〈◊〉 and Antient , viz. the Te Deum , and particularly that Sentence in it , The noble Army of Martyrs praise 〈◊〉 ; which he was wont to mention with a certain Exaltation . So moderate and calm he was in his Judgment , that when the two new Forms in the Liturgy , viz. on the horrid 〈◊〉 of King Charles the First , and on the return of King Charles the Second , were first Printed , he was so far from Nauseating them , because Forms , or because 〈◊〉 the stamp of Authority , that he had ever resolved to read them , ( though then only , as I remember , recommended ) had not some occurrences , which I need not name , prevailed with him at present to forbear . His Loyalty . It appeared that he had a due sense of the grand importance of the Obedience of Subjects to the Supream Magistrate , by some excellent Sermons which he Preached on that of the Apostle , Rom. 13. ver . 1. a little before his Election ; where , and when his Judgment was so strict , as unjustly to offend some , whose weakness and ignorance , by reason of a long Proscription of the Regal Power , had made over-scrupulous , or erroneous . His I oyalty also to his Prince , he discovered in observing the injunction of the Wise Man , viz. Not to Curse the King , no not in his bed-Chamber , or Retiring-Rooms : for he hath often been seen with indignation to turn from , and hush into silence , all Reports or Surmises , true or false , which directly or indirectly , did tend to detract from , and defame Dignities , accounting them no cause of withdrawing or lessening our just Honour and Obedience ; but rather of giving our selves the more to Prayer and Humiliation . Fifthly , His respect to Second-Table Duties . He was not onely a man aspiring to the Heights , but also respecting the due breadth and extent of Religion , being well-advised , how much the Vitals and Honour of Religion in the World are conserved by , and concerned in a conscionable discharge of Second-Table Duties . That he had a deep sense of the great advantage or disadvantage accruing to Religion , by the strict or remiss performance of the Duties of the Second-Table , and particularly those of the Fifth Commandment ; all bear him witness in , that he upon several Texts for a long time together , most faithfully instructed his People in Relative-Duties , ( than which , none indeed are more momentous , and less observed ) and most sharply reproved the Guilty for their failures therein ; on all which Relations , their Duties , and Defects , he particularly , and with much Zeal insisted . Witness also his great grief and indignations , which he frequently conceived , and with great vehemency expressed in lamenting over , and reproving some Professors of Religion , for their wretched neglect and breach of some Second-Table Precepts ; the scandal and dishonour of which to Religion , and the Reiigious , how he resented , none but God and his own Soul did throughly know . He vehemently detested that impious and hellish design of putting asunder ( in this matter ) what God hath joyned together , viz. Those Commands respecting God , and our Neighbour ; both which he hath equally appointed to us , as Rules of Direction and Judgement . He was neither Legalist nor Solifidian ; neither Ritualist nor Enthusiast , not so much above in the Mount with God , as not also to come down to his Neighbour , whom he did accost as Moses , with both Tables in his Hand , on which his Life and Doctrine did constantly and excellently comment . Sixthly , His Labours in the Ministry . As Respects ; His great Industry and happy Labours in the Ministry , together with his great Prudence and Compassion , in applying himself to the Souls of his Flock , according to their most pressing needs ; none who knew the former , but must also confess , and admire at the latter . 1. His Prudence in them . His Prudence ; Then in apportioning , as well as designing , the most suitable and seasonable instructions to his People , was most apparent , in that he was still ( after he had finished a foregoing Text or Discourse ) even at a loss , as he hath often expressed himself to some of his Friends , what Subject most advantagious and seasonable to his Auditory , he should next insist on ; so far he was from aiming or shooting at Rovers in his Divine Instructions and Exhortations . And so loth he was to labour in vain , and to pass from one Discourse to another , as one unconcerned whether he had sown any good Seeds or no on the Hearts of his Hearers ; that in the close of his Applicatory part on any Text , ( which sometimes he handled for a considerable while ) he ever expressed his great unwillingness to leave that Subject , till he could have some assurance , that he had not fought in that Spiritual Warfare against Sin , as one who beateth the Air ; when also he expressed his great fear , lest he should , after all his most importunate Warnings , leave them as he found them . And here with how much Holy-Taking Rhetorick , did he frequently expostulate the Case with Impenitent Sinners , in words too many to mention , and yet too weighty to be forgotten ; vehemently urging them to come to some good resolve before he and they parted , and to make their choice either of Life or Death . 2. His Compassion on Souls . His Compassion also towards all committed to his charge was most manifest , especially towards the Ignorant ; those that were out of the way , and those that did move heavily on in the way . 1. On the Ignorant , in instructing and catechizing them . To the Ignorant . And here knowing that without knowledge the Heart is not , and cannot be good ; and considering also how too successfully the evil one , by sowing evil Seeds betimes in the hearts of Youth , doth ever after forestal and defeat the most laborious endeavours for their recovery and salvation : Thus knowing and considering , he was in nothing more industrious , and in nothing more happy and successful in exerting his industry , than in an early sowing those Blessed Seeds of Divine Knowledge in the Hearts of all the Youth that he could reach in person or otherwise ; by which they were exceedingly formed to receive all good Impressions . During the time of his publick Ministry on every Lords-day in the Afternoon he constantly catechised , before a great Congregation , the Youth of each Sex by turns , amongst whom were several both young Men and Women , sometimes five or six of the chief Scholars of the Free-School , sometimes five or six of the Apprentices of the Town , some of whom , though of mans estate , who accounted it not a disgrace to learn ( according to the guise of this mad World ) but to be ignorant . Sometimes , of the other Sex , five or six young Gentlewomen , who were under his Wifes Tuition , ( and so his Domestick over-sight ) kept their turns , of whom she had not a few , and those the Daughters of Gentlemen of good rank far and near , whose laudable emulation , and love to their Father ( as they styled him ) and to the Work , was the cause why they were not so over-bashful as to decline so advantagious a course ; by which , together with domestick Instructions and Example , even all received a tincture of Piety and Religion , and many a through Impression : Besides these several Virgins also , and among these the Daughters of some of the chief Magistrates in the Town did keep their turns . In this his course he drew out on the short Answers in the Assemblies Catechism , an excellent Discourse on all the Points of the Christian Theology , which he handled successfully , reducing his Discourse to several Heads , which he also proved by pertinent Places of Scripture ; which done , he gave both the Heads and Proofs written at length , on a Week day , to those whom he designed to Catechize on the ensuing Lords-day , which , besides the short Answers in the Catechism , and the annexed Proofs they committed to memory , and rendred on the After-noon of the day aforesaid . Throughout all which course he approved himself to be a most substantial Divine . Neither did his Catechistical Labours rest here , but also on Thursdayes in the Afternoon ( as I remember ) he Catechised in the Church , Street by Street , whole Families , excepting the Married or more Aged , in order : Which Exercise ( I suppose ) he designed as preparatory to his Lord's-Dayes Work. Besides this , on Saturdayes in the Morning , he Catechised the Free-School of that place , instructing them in the Points of Christian Doctrine , and excellently explaining the Answers in the Assemblies Catechism , discovering a Mine of Knowledge in them , and in himself . How excellent was his design , and great his Labour , besides all this , in going from House to House , and instructing both Old & Young , is elsewhere abundantly declared . Neither was this his Labour in vain , but became even as successful as laborious ; for there are few but have gratefully acknowledged that by this means they were either led into the Knowledge , or induced to the belief , choice and practice of that which was and is of Soveraign advantage to them to this day . And how happy and likely a course he took herein to advance Religion in the Nation , on the hearts and lives of men ; and how far less successful and probable all other means are , aiming at this end , without this initial Work , it is left to all pious and considering men to judge . 2. On those that Err , by reproving and reducing them . He had not onely compassion over the Ignorant , but also over those who were out of the way ; witness his faithful and effectual discharge of that great duty of giving seasonable reproofs , of which his great faithfulness there is abundant mention else-where . And by so much the more did his excellent discharge hereof speak forth his high praise , by how much the more difficult he ever apprehended it aright to apply it . He hath been heard often to say , That it was far more difficult to him to give , than to take a Reproof , considering how great Wisdom , Courage , Compassion , Self-denyal , &c. is required in order to its right discharge . And though he was so rarely Passive , and often Active in this Work , yet the frequency of his giving a Reproof , never made it so easie as to be less difficut than to receive it . Lut ever his Work was to him , not only an Act of the greatest Self-denyal , but also the result of a strong conflict within , 〈◊〉 his Indignation at the Sin , and Compassion on the Sinner . And yet the consideration of the difficulty was not to him an Argument to forbear , but rather a stronger Motive to undertake it ; who ever delighted to converse in , and conquer the difficulties of Christianity , both in doing and suffering . Small difficulties here were not his match , and there were no noble Atchievements in Religion , to which he attained not , or vigorously aspired . His truly Heroick Spirit . As it is said of Themistocles , that famous Athenian Captain , that the Acts of Miltiades broke his sleep ; so as truly may it be said of this Blessed Saint , That the Acts and Monuments of the Famous Worthies , mentioned in the Hebrews , and of those of the same Atchievements with them , in all Ages of the World , even broke his sleep , by impregnating his Soul with high designs of aspiring after their perfections . Oft therefore he hath been heard to excite Christians so long to move in the Sphear of difficulties , till the sweet severities of Christianity ( as he often called them ) were subdued , and even made familiar ; encouraging them with this consideration , That then they would highly approve their Divine Love and Sincerity , and conceive a pleasure in those difficult Acts , which would equal , yea , exceed the pleasure of their natural Actions . 3. On the Doubting , by Resolving and Releasing them . Neither had he onely compassion on those that were out of the way , but also on those who moved heavtly on in the way . How he hath often raised and rectifyed desponding Christians , those who are too prone to account doubting , which is their Sin , to be their Duty and Vertue . At once he hath often 〈◊〉 them from the straitness of their needless fears and disquiets , and undeceived them by discovering the latent unbelief that did lie lurking in such despondings , assuring them in these words , That under a sly pretence of Humility , they did call in question God's Veracity . Seventhly , His singular Piety . As respects his singular Piety , all who knew him can say much , and yet all but little , considering how much more 〈◊〉 escaped the most tenacious memory , observant eye , and attentive ear . Yet he must be wretchedly inobservant , who amidst so many and great instances of it , can make no reflections . How much he conceived it as his own , and others greatest Interest , Ornament , and Felicity herein to excel , will be manifest by his 〈◊〉 which he gave to a young Scholar ready to depart to the University , in words to this purpose : I know , saith he , that you will labour to excel in Learning , but be sure to excel as in that , so also and especially in Holiness , which 〈◊〉 render you one of the most useful and 〈◊〉 Creatures in the World. Learning will render you perchance aeceptable to men , but piety both to God and Men : by that you will shine only on Earth to the Clods thereof , and perhaps in some obscure corner of it ; but this is an Orient Pearl , which will shine in you on Earth and in Heaven , both to God , Angels , and Men. How much he dwelt on this Exhortation , and these Apprehensions , will be evident by a Pious Letter which he sent to the Person forenamed , some years after , wherein his words are these : " O study God , and study your self closly , and pursue Holiness more than Learning , though both these together make a happy Constellation , and are like Castor and Pollux ; which when they appear together , do ever presage good to the Mariners . And that it might appear that he did not onely commend Holiness in the general , but also in the particular and chief Instances of a Holy Life : He excellently proceeds in the same Letter , saying , `` I much commend unto you those four beautifying Lessons , so shortly comprehended in this Distich , Spernere mundum , spernere nullum , spernere sese , Spernere se sperni , quatuor ista beant . His Contempt of the World. Happy is the man that can but learn this . When once a man is arrived hereto , he is above the Worlds reach , and hath attained to the true Heroick mind , so as that no external commotions will be able to disturb his Tranquility ; neither will the Comforts or Crosses here below , make any great accession to , or diminution from the serenity of his Spirit . And indeed , no thing was more conspicuous in this Blessed Saint , than that generous contempt of the World , that true loftiness , and yet profound humility of Spirit ( of which the Lessons aforementioned , are but as so many instances ) which he recommended unto others . He was much a stranger on the Earth , like the Kingly Prophet ; not because with old Barzillai he could not , but would not tast or comply with its Pleasures and Delights ; but he was chiefly induced by a forced exilement from his desired and delectable Habitation , to think on his state of Banishment from his Heavenly Country whilst here militant upon Earth , and to solace his Thoughts under so great a grievance , by such Divine Considerations as those , which he mentions in the following words of his forenamed Letter . It was ( saith he ) the Divine Argument that Epictetus used for comfort in banishment . Ubique 〈◊〉 sunt colloquia cum Deo. I met lately mith a passage out of one of the Fathers , which I which engraved upon my heart . Cui Patria solum placet , nimis dilicatus est ; Cui omnis Terra Patria , is fortis est ; Cui omnis Terra exilium is Sanctus est . That 's worthy of a Saint indeed to account himself alwayes in the state of Banishment , whilst in the state of Mortality , like the Worthies that sojourned even in the Land of Promise , as in a strange Countrey . Sueh a sojourner I wish both my self and you , and may the moveableness of our present State fix our desires upon that Kingdom which shall never be shaken . So far he . His Universal and Uniform Obedience . But to proceed ; He declared that his Piety was 〈◊〉 and Excellent by its universal regard and extent , as to all GOD's Commands , so to all Man's Converses and Employments , witness his earnest and frequent Exhortations , whereby he did daily call upon his People to a constant uniform care over their Hearts and Wayes . Nothing did he more passionately dehort them from , than from that undoing fraud unto their Souls , viz. Confining their Religion to their Closets , upon the supposal that in so doing they had there put in sufficient security for their after conversation , and had bid fair for the Divine favour , as if Religion had taught Men only to kneel , and not how to work ; and walk , as if it were solitary or deformed , loving onely to move in the private Path , and narrow circle of our Morning or Evening Devotions , and so ever before and after to appear least in sight , or as if it were a fury , and so to be limited , and not to be entrusted with the universal conduct of our Lives and Actions . For many there are who think fit rather to make Religion then Vassal , than undivided Companion ; to command it , rather than it should command them , and therefore they make it to keep its Times and Places , its Postures and due Distance , and think not good that it retain to their Company , or appear in their Words or Actions , unless when it may serve the Uses of a cloak and cover of Hypocrisie and Iniquity . His care of his Thoughts and Ends , especially Morning and Evening . But enough of this digression . These his fore-mentioned momentous Exhortations , attended with most excellent Motives , designed chiefly to direct them how well to begin , and end the day in the fear , and as in the presence of GOD , by hallowing their Thoughts , and ( as his Words were ) setting their ends aright in the morning , ( then making their resolves , and piously fore-casting the Work of the day following ) and by an impartial survey and examination in the evening of their Compliance or Non-compliance with their foregoing Prescriptions unto themselves ; whether they obtained their designs and ends , and how they acquitted themselves in the day foregoing . His delight in Self-examination . Thus by pointing at the two extreams in each day , he happily secured the middle . He tacitely convinced them by his own example and great growth in Piety hereby , and expresly by many other eminent instances , how advantagious a course he had recommended to them . To this end he much applauded those two no less excellent than common Books , the Practice of Piety , and Scudders daily Walk . By this course he had taught himself and others , as by constant , though small gains , to arrive to great acquests in Christianity , by constant and short accounts , the more accurately to know the state of their Souls , and the more easily to discern their Progress or Declinings ; so , as the more to rejoyce in and promote the one , and the sooner to put limits to and redress the other . Also he much inculcated on each Christian , that important duty of fore-appointing and fixing his ends , not onely in the general , but as much as might be particularly and explicitely before each action of the day , but especially each solemn Action , revolving and conceiving such a Thought and Resolve as this in his Mind . His frequent and generous Designs . This , or this will I do for GOD , &c. By which heedful course , he assured the Observer , that he would hallow all his Actions , and reap this treble advantage ( to say no more ) both of espousing the Divine Direction and Blessing , and of obtaining a surer Testimony of his sincerity , and also a stronger motive to Diligence , and an awful circumspectness in the right discharge of what he undertook . In complyance with this his excellent Exhortation unto others , he knew not a day wherein he arose without some Heavenly design of promoting GOD's Glory , and the good of Souls , accounting it a shame that the Covetous should arise with such anxious projects of compassing his desired Wealth , the Ambitious his aiery Honours and Grandeur , the Voluptuous his vain Pleasures ; and that the Religious , who have so glorious a Prize and Trophies before their eyes , should be Men of no Projects or Designs . If of any , it may be affirmed of him , that according to his frequent and vehement Exhortation thereunto , he made Religion his business . Which worthy advice in the same words , he did so often inculcate , that a Gentleman meeting a plain honest Countrey Man , and discoursing of Mr. Allein , cavil'd at this passage which he had often heard from him , as appearing unto him absur'd and unintelligible , not knowing how any thing ( as he said ) could be called a Man's business , unless that which is secular ; so foolishly ignorant of the just Interest and Power of Religion , is an unhallowed heart , and so apt to quarrel with that wholesome advice , and loth to be in earnest in any thing , unless in the pursuit of Vanity or Vice. His Delight in Meditation . Neither did onely the frequent and faithful performance of the two great difficulties of Christianity , viz. Reproof , and Self-Examination , ( consisting of so many complicated Self-denyals ) proclaim and improve his great Piety , but also his so great acquaintance with the delightsome Work of Heavenly Meditation . A Specimen of his profitable managery of this Work , and his great Heights herein he often gave in some of his most excellent devotional and contemplative Discourses , both dropt from his Mouth , and committed to Writing . And as was his delight , so were his Converses with those Authors who did encrease his contemplative Pleasure ; but particularly he delighted in Mr. Baxters Platform of Meditation on the Heavenly Felicity , in the close of his Saints Everlasting Rest ; great part whereof he so digested , as often to cite it with great pleasure , prefacing his Citations with these words . Most divinely saith that Man of GOD , Holy Mr. Baxter , &c. And indeed had not his zeal for GOD's Glory , and the Salvation of Souls , engaged him so much to an Active Life , he could have even lived and dyed wholly in Divine Contemplation and Adoration ; so much did he delight to shrink within himself , and to abandon the view of the desperate Adventures , and Antick Motions of a mad World , that so being shut to these , he might onely open his Soul to GOD and Glory , displaying it to the glorious Beams of the Sun of Righteousness . Therefore did he often delight in his devotions to converse with the Fowls of the Air , and the Beasts of the Field , since these were more innocent , and less degenerate than Man. With Streams and Plants did he delight to walk , and all these did utter to his attentive Ear the Praise and Knowledge of his Creator , and in his unsetled sojournings from place to place he did often ( to use his Words ) look back with sweetness and great content on the places of his former pleasant retirements , setting as it were a Mark upon those which had marvellously pleased him in his Solitudes , by administring to his contemplative delight . His delight in Praising , &c. In the Close , His great perfection in holiness was manifest , in that he loved so much , and lived a life of Praise , and Thanksgiving . Being arrived to some perfection , he desired and designed to antedate the Work and Songs of Spirits made perfect . Thus David much proclaimed his perfection in Piety , by his so great heights in this Heavenly Employment . And its Evident that Saints most devoted to this Heavenly repast , are most perfect ; because the more Men adore and praise , the less they want , ( for sad and constant Complaints , and pensive Thoughts , are the Attendants of great wants ) and the less men want , the more is their perfection . His Exhortations to Christians did frequently design to raise them to that sublime life of Praise and Thanksgiving . Often hath he reproved Christians , charging them with the greatest folly and ingratitude in so much neglecting this so pleasing and profitable duty , and in interessing it so little in their Religious Exercises . He much condemned them for that too general practice in thrusting so enlarging a part of their Devotions into so narrow a Room , as only the close of their Prayers . Especially did he excite Christians to this Duty on the Lord's Day , as the most proper Work for so Divine a Festival . Shaming them with the excellent Example of the Primitive Christians , who welcomed in the Sun that brought so glorious a Day as the Christian Sabbath with their Heavenly Hymnes to their Creator and Redeemer . And reproving them for so little considering and observing the proper end of its Institution . But as he respects his own practice a great , yea , and sometimes the greatest part of his Prayer was Thanks-giving , and indeed he was never so much in his Element either in Prayer , or in Preaching , as when he was extolling and adoring the Love of Christ , and marvelling at GOD's infinite goodness in the Gift of his Son our Saviour . Neither did he so gaze upon and adore Christ his Redeemer and his Redemption , as to forget to sound forth Praises of GOD , the Creator , for often he hath been heard with admiration and praise , to take notice of the Divine Power and Wisdom in the Works of Creation , and therefore in the open Air , in the private retirement of some Field or Wood , he delighted to address himself to God in praise , that his eyes might affect his heart , and awake his glory . And here often he hath been heard to say : That Man was the Tongue of the whole Creation , appointed as the Creatures Interpreter , to speak forth , and make articulate the Praises which they but silentlently intimate . He much delighted in Vocal Musick , and especially in singing Psalms and Hymns , particularly Mr. Bartons , witness his constant practice after Dinner else-where related . In him it may be said , in as high a degree as of most Saints on Earth , That each Thought was to him a Prayer , each Prayer a Song , each Day a Sabbath , each Meal a Sacrament , a Fore-taste of that Eternal Repast , to which he hath now Arrived . His Time-redeeming Thrist . To conclude ; That he might effect all the excellent purposes of a Holy Life , he set a high value on his most precious Time , and did with so Wise and Holy Fore-cast each day redeem and fill it up , that he did not onely not do nothing , but also not little , though in a little and short time . All Companies did hear him proclaim the Price of Time , and how excellently and advantagiously he did it in publick before his Ejection , in several most useful Sermons on Ephes - 〈◊〉 16. many that heard him , do to this day , to their great comfort and profit , remember . And the more remarkable was this his Holy Thrist , because prophetical of his short 〈◊〉 here on Earth . His diligence and holiness in this his Sphere of Action , was a presage of his speedy Translation , as with Enoch , to the Sphere of Vision and Fruition , for a reward of his singular Piety ; it being not probable that he who made so great a haste to dispatch his Heavenly Work , should be long without his desired Recompence . CHAP. X. A few Additions to the former Character , by his Reverend and Intimate Friend Mr. R. F. HE was a Person , with whom for many years I was well acquainted , and the more I knew him , the more I loved and admired the rich and exceeding Grace of GOD in him : I looked on him as one of the most elevated , refined , choice Saints , that ever I knew , or expect ( while I live ) to know ; and that because ( among others ) I observed these things of him . 1. A most sincere , pure , and absolute consecration of himself to GOD in CHRIST JESUS : his Soul had first practised the Covenant-Dedication , which his hand afterward prescribed , as a Patern to others in his Father-in-Laws Book . There seemed no sinister end , or false affection , to move or sway him in his way ; But the good pleasure of the LORD , the edification of his Church , and the Salvation of Souls , were the only marks his eye seemed ( at all ) to regard , in his Designs and Acts : I know no other mans heart ; but thus he appeared to my most attentive observation ; and so I fully believe concerning him , as much as of any Person I ever saw . 2. In this his dedication to God , he was carried with the highest and purest flame of Divine Love that ever I observed in any : And that Love arising from a clear vision of the Beauty of Divine Perfections , especially his Gospel Love ; the sight of which Beauty and Excellency seemed perpetually to possess and ravish his Soul : This Love seemed wholly unmixed from all that carnal heat that would carry him into Fantastick or Indecent Expressions ; but his mind seemed to be alwayes ascending with its might in the greatest calmness and satisfaction . Thus have I oft observed him in frequent and silent elevation of Heart , manifested by the most genuine and private lifting up of his eyes , and joyned with the sweetest smile of his Countenance , when ( I am confident ) he little thought of being seen by any : Thus have I oft heard him flow in Prayer and Discourse , with the clearest conviction , and dearest taste of divine Excellency and Goodness ; and the fullest , highest , and most pleased expression of his being overcome by it , and giving up his ALL in esteem to it ; but this Love , in the greatest demonstration , appeared by his perpetual greedy and unsatiable spending of his whole self for the Glory of God , good of the Church , and Salvatio of Souls . His Head was ever contriving , his Tongue 〈◊〉 , and his whole Man acting some design for these ; so he lived , and so he dyed : He laboured and suffered himself into the Maladies which ended him : And when he was at Bath , like a perfect Skeleton , and could move neither Hand nor Foot , when his Physitians had 〈◊〉 him all Preaching , and diswaded him from Vocal Praying , ( as being above his strength ) yec then would he almost daily be carried in his Bath-Chair to the Alms-Houses , and little Childrens Schools , and there give them Catechisms , teach them the meaning of them , and call them to an account , how they remembred and understood . And he died designing a way how every poor Child in Somersetshire might Have , Learn , and be instructed in the Assemblies Catechism ; yea and at the expression of his affection , I cannot but mention the frequentest Extasies or Raptures of Spirit , wherein he lay on his Bed ( when his Body was even deprived of all power of its own motion , but with no great pain ) in consideration of Divine Love to him in general , and in particular , that he felt no great pain : Never heard I God so loved , and thanked , in the highest confluences of pleasing providences by others , as he was by him in his affliction , for not inflicting great pain upon him ; though he was otherwayes so sad a Spectacle of weakness , and looked so like death , that some great Ladies oft hindered his coming into the Bath , the gastliness of his look did so afright them . 3. His pure and sacred Love wrought in him a great Spirit of Charity and Meekness to Men of other Judgements and Perswasions ; and great affection towards all such in whom he found any Spiritual good . His Zeal was all of a building , and no destroying nature ; he had too much wisdom to esteem his own thoughts to be the Standard of all other Mens : His clear Light and pure Heat , made him of a more discerning substantial and divine temper , than to reject any ( in whom Charity could see any thing of a new nature ) for differing from him in the Modes or Forms of Discipline or Worship , or Disputable Points . 4. Suitably to his high degree of Holiness and Divine Communion , he enjoyed the richest assurance of Divine Love to himself in particular , and his saving interest in Christ. I believe few Men were ever born that attained to so clear , satisfied and powerful evidence , that his sins were pardoned , and his Person accepted in Jesus , into eternal Life , and had more glorious fore-tastes of Heaven . I remember once , coming in when he was kneeling down to Family Prayer , his Heart was ( in that Duty ) carried forth into such expressions of love and praise for the sealings of everlasting Love and Life , as I never heard before or since ; and such as ( I am fully satisfied ) none could express , but who had received the White Stone with the new Name in it . But this was not accidental to him , or unusual ; for ( whatever Clouds he might possibly have , though I know of none ) yet I am sure ( for a good time before his death ) he lived in the very dawning to Glory , both in the full assurance of it as his Portion , and a Spirit of Sanctity , Love , and Praise , like unto it . And though in the very hour of his dying , his Disease had heat his Head ; and in his Raptures , he had Expressions , which at another time his Grace and Reason would not have used ; yet , all the Copies , ( I have seen of those Transports ) in the substance of them , speak only fuller assurance of God's Love to him , and his highest returns of love to Christ again . And I do not at all wonder , that a Person shining so much with the Divine Image , and living so uninterruptedly in the clearest and nearest Divine Communion , should enjoy such assurance of God's everlasting Love , and be filled so with Joy therein , and making such returns of Love and Praise thereto . CHRISTIAN LETTERS FULL OF Spiritual Instructions , TENDING To the Promoting of the Power of Godliness , both in Persons , and Families . Anno Dom. 1672. CHRISTIAN LETTERS Full of SPIRITUAL INSTUCTIONS , Tending To the Promoting of the Power of Godliness , both in Persons , and Families . LETTER , 1. To his Wife to Dispose her to his Acceptance of Taunton , on small Maintenance . My Dear Heart . BY this time I hope thou hast received mine by Martin , and also an Answer touching their Resolution at Taunton . My thoughts have been much upon that Business of late , so small as the outward Incouragements in point of Maintenance are , and methinks I find my heart much Inclining that way . I will tell thee the Principles upon which I go . First , I say this for a Foundation , That a mans Life consisteth not in the Abundance of the things that he possesseth . It was accounted a wise Prayer that 〈◊〉 put up of old , that he might only be Fed with Food convenient for him . And certain it is that where men have least of the World ; they esteem it least , and live more by Faith and in dependance upon God , casting their care and burden upon him . O the sweet breathings of Davids soul ! the strong actings of his Faith and Love , that we find come from him , when his condition was low and mean in the World. How closely doth he cling ? How fully doth he Relie upon God ? The Holy Ghost seems to make it a Priviledge to be brought to a necessity of living by Faith , as , I think , I have formerly hintted thee , out of Deut. 11. 10. 11. where Canaan is prefer'd before AEgypt , in regard of its dependance upon God for the former and latter Rain , which in AEgypt they could live without , and have supplies from the River . And certainly could we that are unexperienced , but feel the Thorns of those cares and troubles that there are in gathering and keeping much , and the danger when Riches increase of setting our hearts upon them , we should prize the happiness of a middle condition much before it . Doubtless , Godliness with contentment , is great gain . Seekest thou great things for thy self ( saith the Prophet to Baruch ) seek them not . Certainly a good Conscience is a continual Feast , and enough for a happy Life : no man that Wareth intangleth himself with the affairs of this Life , that he may please him who hath chosen him to be a Souldier . We should be but little Incumbred with the things of this World , and withal free from a World of Intanglements , which in a great place committed wholly to our charge , would be upon our Consciences as no small Burden . Secondly , I take this for an undoubted truth , that a dram of Grace , is better than a Talent of Wealth ; and therefore such a place where our Consciences would be free , and we had little to do in the World to take off our hearts and thoughts from the things of Eternity , and had the advantage of abundance of means , and the daily opportunities of warming our hearts with the 〈◊〉 Society and Conference of Heavenly Christians , and no temptations to carry us away , nor discouragements in our walking with God , and the due performance of our duty is ( if we pass a true and Spiritual Judgement , as the Holy Ghost in Scripture would ) without comparison before another place , void of those Spiritual helps and advantages . Let us think with our selves , what though our Purses , our Estates , may thrive better in a place of a larger maintenance ? yet where are our graces , our souls , like to thrive any way answerable to what they are in this ? We should have but little in the World , and we could live hereafter ; but alas , what is this if it be made up to us , as it will surely be in Communion with God and his People ? If we thrive in Faith , and Love , Humility , and Heavenly mindedness , as above all places I know we are likely to do there , what matter is it though we do not raise our selves in the World ? the thing it may well be accounted but mean ; but alas , let us look upon it with a spiritual Eye , and then we shall pass another Judgement of it . Oh! who would leave so much Grace , and so much comfort in Communion with Christ and his Saints , as we may gain there , for the probabilities of living with a little more gentility and handsomness in the world ? 'T is a strange thing to see how Christians generally do judge so carnally of things , looking to the things that are seen and Temporal , and not the things that will stick by us to Eternity . What is it worth a year ? is the Maintenance certain and sure ? What charges are there like to be ? these are the questions we commonly ask first , when we speak of setling . But alas , though those things are duly to be considered too , yet what good am I like to do ? what good am I like to get ? ( Both which questions I think might be as comfortably Answered concerning this , as any place in England ; ) These should be the main Interrogatories , and the chief things we should judge of a place to settle in by . What if we have but a little in the World ? Why then we must keep but a short Table , and shall make but a little noise in the World , and must give the meaner entertainments to our Friends . O but will not this be abundantly made up , if we have more outward and inward Peace , as we may well count we shall have . One dram of saving Grace will weigh down all this . Let others 〈◊〉 themselves in their Corn , and Wine , and Oyl , in their sat Livings , and their large Tables , and their great resort , is we have more of the Light of Gods Countenance , more grace , more comfort , who would change with them ? surely if Paul were to chuse a Place , he would not look so much what 't was a year , but would wish us to take that where we might be most likely to save our own and others Souls . Thirdly , That the best and the surest way to have any outward Mercy , is to be content to want it . When mens desires are over-eager after the World , they much have thus much a Year , and a House well Furnished , and Wife , and Children , thus and thus Qualified , or else they will not be content ; God doth usually , if not constantly , break their wills by denying them , as one would cross a froward Child of his stubborn humour : Or else puts a sting into them , that a man had been as good he had been without them , as a man would give a thing to a froppish Child , but it may be with a knock on his Fingers , and a frown to boot . The best way to get Riches , is out of doubt to set them lowest in ones desires . Solomon found it so : Alas , he did not ask Riches , but Wisdom and Ability , to discharge his great Trust ; but God was so pleased with his Prayer , that he threw in them into the Bargain . If we seek the Kingdom of God , and his Righteousness in the first place , and leave other things to him , God will not stand with us for these outwards , though we never ask them we shall have them as over measure ; God will throw them in as the Vantage . And to this suits the Experience of our dear Honorathius : And indeed ( saith he , speaking of God ) Honorathius finds that his onely hiding place and refuge , and a place of Succour , from the Storms that fall upon him , and hath had such Helps at dead lift there , that he is engaged for ever to trust there . For when he hath been lowest , and in the greatest straights , he hath gone and made his moan Heaven-ward , with free submission to the rightful disposer of all things , and he hath been so liberally supplied , as makes him very confident the best way to obtain any Mercy , or supply , is to be content to be without it : And he is perswaded nothing sets Gods Mercies farther off , than want of free submission to want them . Certainly , God will never be behind hand with us . Let our care be to Build his House , and let him alone to build ours . Fourthly , That none ever was , or ever shall be , a loser by Jesus Christ. Many have lost much for him , but never did , never shall any lose by him . Take this for a certainty , whatsoever probabilities of outward Comforts we leave , whatsoever outward advantages we balk , that we may glorifie him in our Services , and enjoy him in his Ordinances more than otherwhere we could , we shall receive an hundred fold in this Life . 'T is a sad thing to see how little Christ is trusted or believed in the World : Men will trust him no farther than they can see him , and will leave no work for Faith. Alas , hath he not a thousand ways , both outward and inward , to make up a little outward disadvantage to us ? What doth our Faith serve for ? Have any ventured themselves upon him in his way , but he made good every word of the Promise to them ? let us therefore exercise our Faith , and stay our selves upon the Promise , and see if ever we are ashamed of our hope . Fifthly , That what is wanting in the means , God will make up in the blessing . This 〈◊〉 take for a certain truth , while a man commits himself and his affairs to God , and is in a way that God put him into : Now if a man have but a little Income , if he have a great Blessing , that 's enough to make it up . Alas , we must not account Mercies by the Bulk . What if another have a Pound to my Ounce , if mine be Gold for his Silver , I will never change with him . As 't is not Bread that keeps men alive , but the Word of Blessing that proceedeth out of his Mouth of God ; so 't is not the largeness of the Means , but the blessing of the Lord that maketh rich . Oh! if men did but believe this , they would not grasp so much of the World as they do . Well , let others take their course , and we will take ours , to wait upon God by Faith and Prayer , and rest in his Promise ; and I am confident that is the way to be provided for : Let others toyl to enlarge their Income , ( but alas , they will find they go not the right way to work ) we will bless God to enlarge our blessing , and I doubt not but we shall prove the Gainers . Sixthly , That every Condition hath its Snares , Crosses , and troubles , and therefore we may not expect to be without them where ever we be , onely that condition is most eligible that hath fewest and least . I cannot Object any thing against the Proposal of Taunton , but the meaness of the Maintenance ; but if our Income be but short , we can I hope be content to live answerably , we must fare the meaner , that will be all the inconvenience that Animal know , and truly I hope we are not of the nature of that Animal , that hath his Heart in his Belly . I know how Daniel thrived by his Water and Pulse , and think a mean Diet is as wholsome to the body , yea , and sarless hurtful than a full and liberal is ; and perswade my self it would be no such hard matter for us conrentedly to deny our Flesh in this respect . But let us consider how little and utterly inconsiderable this Inconvenience is , in comparison of those we must reckon upon meeting with , if God cast us into another place , and whether this be not a great deal less than the trouble we shall have for want of comfortable and Christian Society , for want of the frequent and quickening means we shall here have , in wrangling and contending with the Covetous , or else losing our dues , in the 〈◊〉 and 〈◊〉 , and malicious Reports , that are we see raised upon the best by the wicked in most places , in their contentions about their right to the Sacraments , in our Intanglement in the cares and troubles of this life , &c. all which we should be here exempted from . Upon these and the like cousiderations , I find my heart very much inclined to accept of their offer at Taunton . I beseech thee to weigh , and throughly consider the matter , and tell me impartially thy thoughts , and which way thy Spirit inclines , for I have always resolved the place I settled in should be thy choice , and to thy content . The least intimation of thy will to the contrary , shall overballance all my thoughts of settling there , for I should account it the greatest unhappiness if I should thus settle , and thou shouldst afterwards be discontented at the straightness of our condition . But I need not have Wrote this , hadst not thou fully signified thy mind already to me , I had never gone so far as I have . Well , the Lord whose we are , and whom we serve , do with us as it shall seem good unto him . We are always as mindful as is possible of thee here , both together and apart . Captain Luke desired me to intreat thee to meet him one two Hours in a Day , for the 〈◊〉 of Mercies upon the twenty third Day of every Month. Send word to me of their Resolution at Taunton , in two Letters , least possibly one should miscarry , though never a one did yet . I dare not think of settling under sixty Pound at Taunton , and surely it cannot be less . I have Written as well as I could on a suddeu my Mind to thee , I have been so large in delivering my Judgement , that I must thrust up my Affections into a Corner . Well , though they have but a corner in my Letter , I am sure they have room enough in my heart : But I must conclude ; The Lord keep thee my Dear , and cherish thee for ever in his Bosom . Farewell mine own Soul. I am as ever Thine own Heart . JOSEPH ALLEINE . Oxon , May 27. 〈◊〉 . LETTER II. [ Prepare for Suffering . ] To my dearly beloved the Flock of Christ in Taunton , Grace and Peace . Most dear Christians : MY 〈◊〉 straights of time will now force me to bind my long loves in a few short lines ; yet I could not tell how to leave you unsaluted , nor chuse but write to you in a few words , that you should not be dismayed neither at our present sufferings , or at the evil tidings that by this time I doubt not are come unto you . Now , Brethren , is the time when the Lord is like to put you upon the trial ; now is the hour of temptation come . Oh! be faithful to Christ to the death , and he shall give you a Crown of life : Faithful is he that hath called you , and he will not suffer you upon his faithfulness to be tempted above what you are able . Give up your selves and your All to the Lord , with resolution to follow him fully , and two things be sure of , and lay up as sure grounds of everlasting consolation . 1. If you seek by prayer and study to know the mind of God , and do resolve to follow it in uprightness , you shall not fail either of direction or pardon ; Either God will shew you what his pleasure is , or will certainly forgive you if you miss your way . Brethren , fix upon your Souls the deep and lively affecting apprehensions of the most gracious , loving , merciful , sweet , 〈◊〉 , tender nature of your Heavenly Father , which is so great that you may be sure he will with all readiness and love accept of his poor Children when they endeavour to approve themselves in sincerity to him , and would fain know his mind and do it , if they could but clearly see it , though they should unwillingly mistake . 2. That as sure as God is faithful , if he do see that such or such a temptation ( with the forethought of which you may be apt to disquiet your selves , lest you should fall away when thus or thus tried ) will be too hard for your Graces , he will never suffer it to come upon you . Let not , my dear Brethren , let not the present tribulations or those impending move you . This is the way of the Kingdom : persecution is one of your 〈◊〉 : self-denial and taking 〈◊〉 the Cross is your ABC of Religion ; you have learnt nothing that have not begun at Christs-Cross . Brethren , the Cross of Christ is your Crown ; the reproach of Christ is your riches ; the shame of Christ is your glory ; the damage attending strict and holy diligence , your greatest advantage : sensible you should be of what is coming , but not discouraged ; humbled , but not dismayed ; having your hearts broken , and yet your spirits unbroken ; humble your selves mightily under the mighty 〈◊〉 of God ; but fear not the face of man : may you even be 〈◊〉 in humility , but high in courage ; little in your own apprehensions of your selves , but great in holy fortitude , 〈◊〉 and holy magnanimity , lying in the dust before your God , yet triumphing in faith and hope , and boldness and confidence over all the power of the enemies . Approve your selver 〈◊〉 good Souldiers of Jesus Christ , with No Armour , but that of righteousness ; No Weapons , but strong crying and tears ; looking for no Victory but that of Faith ; nor hope to overcome , but by patience : now for the faith and patience of the Saints , now for the harness of your suffering Graces : O gird up the loyns of your mind , and be sober , and hope to the end : Fight not but the good fight of Faith : here you must contend and that earnestly : Strive not but against sin , and here you may resist even unto blood : now see that you chuse life , and embrace affliction rather than sin . Strive together mightily , and frequently by prayer : I know you do , but I would you should abound more and more : Share my loves among you , and continue your earnest prayers for me , and be you assured that I am and shall be through Grace , a willing thankful Servant of your Souls concernments . From the common Gaole May 28. 1663. Joseph Aleine . LETTER III. [ Warning to Professors . ] To my most dearly beloved , my Christian Friends in Taunton , Salvation . Most loving 〈◊〉 : I Shall nover forget your old kindnesses , and the entire affections that you have shed upon me , not by drops , but by floods , would I never so fain forget them , yet I could not , they are so continually renowned ; for there is never a day but I hear of them ; may , more than hear of them , I feel and taste them . The God that hath promised to them that give to a Prophet though but a cup of cold Water , shall receive a Prophets reward ; he will recompence your labour of love , your servent prayers , and constant cryes , your care for my wellfare , your bountiful supplies who have given me , not a cup of cold water , but the Wine of your loves , with the sense and tidings whereof I am coutinually refreshed . I must , I do , and will bless the Lord as long as I live , that he hath-cast my lot in so fair a place , to dwell in your communion ; and especially to go in and out before you , and to be the Messenger of the Lord of Host to you , to proclaim his Law , and to Preach his Excellencies , to be his Spokesman to you , and to wooe for him , and to espouse you to one Husband , and to present you as a chaste Virgin unto Christ. Lord ! how unworthy am I , everlastingly unworthy of this glorious Dignity , which I do verily believe the most brightest Angels in Heaven would be glad of , if the Lord saw it fit to imploy them in this work ! Well , I do not , I cannot repent , notwithstanding all the difficulties and inconveniences that do attend his despised Servants , and hated ways , and that are like to attend them ; for we have but sipped yet of the Cup ; but I have set my hand to his plow ; my Ministry I took up with you , and my Testimony I finished with you , though I thought I had espoused you till death : and when I was entred into that Sacred Office , which through rich Grace I was imployed in , I told you in the close of what I spake before the laying of the holy Hands upon me ( most gladly do I take up this Office with all the persecution , affliction , difficulties an tribulation and inconveniencies that do and may attend it ) and blessed be God , I am through his goodness of the same mind still , and my tribulations for Christ , do ( to him be Glory , for to me belongs nothing but shame and confusion of face ) confirm my choice and my resolution to serve him with much more than my labours . Verily , Brethren , it is a good choice that I have commended to you : Oh! that there might not one be found among you that hath not made Maries choice , I mean of that good part which shall never be taken away from you . Brethren , let them take up with the world that have no better portion : be content that they should carry the Bell , and bear away the riches and perferments and glory , and splendor of the World. Alas ! you have no reason to envy them : verlly , they have a lye in their right hand : Ah! how soon will their hopes fail them : how soon will the crackling blast be out , and leave them in eternal darkness : they shall go to the generation of their Fathers , they shall never see light , like sheep they shall be laid in their Graves , and the upright shall have Dominion over them in the morning . But for my Brethren , I am jealous that none of you should come short of the Glory of God. I am ambitious for you that you should be all the heirs of an endless life , the living hopes of the Saints , the inheritance incorruptible , undefiled , and that fades not away . Ah my Brethren ! why should not you be all happy ? I am jealous for you with a Godly jealousie , left a promise being left you of entring into his rest , any of you should come short of it . O look diligently , left any man fail of the Grace of God : Alas ! how it pities me to see this Rest neglected : How it grieves me that any of you should fall short of mercy at last ! That any of that flock over which the holy Ghost hath made me in part overseer , should perish ; when Christ hath done so much for you , and when his under Officers ( through his Grace , for we are not sufficient of our selves ) have done somewhat to recover and save them . Ah dear Brethren ! I was in great earnest with you when I besought you out of the 〈◊〉 , many a time , to give a Bill of Divorce to your sins , and to accept of the match and the mercy that in the name of God Almighty I did there offer to you . Alas ! how it pitied me to look over so great a Congregation , and to think that I could not , for my life I could not , perswade them , one quarter of them , in likelihood to be saved ? how it moved me to see your diligence in flocking , not only to the stated Exercises , but to the Repetitions and to most hazardous opportunities , for which you are greatly to be commended , since the Law forbad my publike Preaching , and yet to think that many of you that went so far , were like to perish for ever for want of going further . I must praise your diligent attendance on all opportunities : Blessed be God that made a willing ministry and a willing people : for I remember how I have gone furnished with a Train ! How I went with the multitude to the House of God , with the voice of joy and praises , with the multitude that kept Holy-days . The remembrance of which moves my soul , but , O my flock , my most dear flock , how fain would I carry you farther then the external and outward profession ; O! how loath am I to leave you there ! How troubled to think that any of you should go far and hazard much for Religion , and yet miscarry for ever by the hand of some unmortified lust ! as secret pride or untamed passion , or an unbridled tongue , or which I fear most of all , a predominate love of the World in your hearts . Alas ! must it be so , and is there no remedy but I must carry you to Heavens-gate and leave you there ! Oh , that I should leave the work of your Souls but half done ; and bring you no 〈◊〉 than the almost of Christianity . Hear , O my people , hear , although I may command you , upon your utmost peril in the Name of the Lord Jesus that shall shortly judge you , I beseech you , I warn you as a Father doth his Children , to look to the setling and securing of your everlasting condition ; and for life take heed of your resting in the outter-part of Religion , but to be restless till you find the through-change of Regeneration within , that you are quite new in the frame & bent of your hearts : for here is the main of Religion in the hidden man of the heart : For Christs-sake , for your Soul-sake look to it , that you build upon the Rock , that you be sure in the Foundation-work , that you do 〈◊〉 deliver over your selves to the Lord to be under his command and at his dispose in all things : see that you make no exceptions , no reserve , that you cast over-board all your worldly hopes , and count upon parting with all for Christ : that you take him alone for your whole happiness . Wonder not that I so often inculcate this : If it be well here , it is well all ; if unfound here , the ertor is in the Foundation , and you are undone . Brethren , I see great tryals coming , when we shall see Professors fall like leaves in the Autumn , unless they be well setled : therefore is it that I would so fain have you look to your standing , and to secure the main . And for you whose Souls are soundly wrought upon , O make sure whatever you do : get and keep your evidences clear ! How dreadful would your temptations be , if you should be called to part with all for Christ , and not be sure of him neither : get a right and clear understanding of the terms of life , which I have set before you in that form of 〈◊〉 with God in Christ , that I commended to you . I would that none of you should be without a Copy of it : be much in observing your own hearts , both in duties and out-crying mightily to God for assurance : If you cannot discern your estate your selves , go to some body that is able and faithful , and fully open your Case , your Evidences and doubts , and be extraordinary strict and watchful in your whole course , and I doubt not but you will quickly grow up to assurance . I cannot tell how to make an end , methinks I could write all the day to you , but my straights of time are great , and my Letter already too long , yet I cannot conclude till I have given you my unfeigned thanks for your most kind and gracious Letter . Surely it shall be in store with me , and laid up among my Treasures ; that God is pleased so to unite your hearts to me , and to make use of me for your edification , is matter of highest joy unto me ; as also to see your 〈◊〉 in Christ , your unshaken resolutions notwithstanding all the Tempters wiles . Go on , my dearly Beloved , and the Lord strengthen your hands and your hearts , and lift you up above the fears of men . My most dear Brother Norman salutes you with manifold Loves and Respects , earnestly wishing that you may wear the Crown of perseverance ; as also Brother Turner . The Lord strengthen , establish , settle you , and after you have suffered a while , make you perfect : I leave my Brethen in the everlasting Arms , and rest , From the common 〈◊〉 at Juelchester , June 13th . 1663. Your Embassador in bonds , Joseph Alleine . LETTERS IV. ( A Call to the Unconverted . ) To the Beloved People the Inhabitants of the Town of Taunton , Grace , Mercy , and Peace from God our Father , and from the Lord Jesus Christ. Most endeared and beloved Friends : I Do most readily acknowledge my self a Debtor to you all , and a Servant of all , and therefore I have sent these few Lines to salute you all . My Lines did fall in a fair place when the Lord did cast my Lot among you ; for which I desire to be thankful . God hath been pleased to work a mutual affection between me and you . I remember the Tears and Prayers that you have sent me hither with , and how I saw your hearts in your eyes ; How can I forget how you poured out your Souls upon me . And truly you are a People much upon my heart , whose welfare is the matter of my continual prayers , care , and study . And oh ! that I knew how to do you good : Ah? how certainly should never a son of you miscarry if I knew how to save you . Ah! how it pities me to think how that so many of you should remain in your sins after so many and so long endeavours to convert and bring them in . Once more , Oh! my Beloved , once more hear the call of the most high God unto yon . The Prison Preaches to you , the same Doctrine that the Pulpit did . Hear , O People , hear ; he that hath an ear let him hear . The Lord of Life and of Glory offers you all Mercy , and Peace , and Blessedness : Oh , why should you die ! whosoever will , let him take of the Waters of Life freely ; what miss of life when it is to be had for the taking ? God forbid . O my Brethren , my Soul yerns for you , and my bowels towards you . Ah! that I did but know what Arguments to use with you : who shall chuse my words for me that I may prevail with sinners not to reject their own Mercy : how shall I get within them ? How shall I reach them ? Oh! that I did but know the words that would pierce them ? That I could but get between their sins and them . Beloved Brethren , the Lord Jesus hath made me , most unworthy , his Spokesman , to bespeak your hearts for him : And oh , that I knew but how to 〈◊〉 for him , that I might prevail ! these eight years have I been calling , and yet how great a part do remain visibly in their sins , and how few , alas ! how few souls have I gained to Christ by sound conversion . Once more I desire with all possible earnestness to apply my self to you , I have thought it may be a Sermon out of a Prison might do that which I could not do after my long striving with you , but have left undone 〈◊〉 then , O Friends , and let us reason together . Many among you remain under the power of Ignorance : Ah! how often have I told you the dangerous , yea , damnable estate that such are in . Never make excuses , nor flatter your selves that you shall be saved though you go on in this ; I have told you often , and now tell you again , God must be false of his Word , if ever you be saved without being brought out of the state of Ignorance : If ever you enter in at the door of Heaven , it must be by the Key of Knowledge , you cannot be saved , except you be brought to the knowledge of the Truth . A people that remain in gross ignorance , that are without understanding , the Lord that made them , will not have mercy on them . O why will you flatter your selves , and wilfully deceive your own selves ? when the God of Truth hath said you shall surely die if you go on in this estate : Oh , for the love of God and of your Souls , I beseech you awake and bestir your selves to get the saving knowledge of God : you that are capable of learning a Trade to live by , are you not capable of learning the way to be saved : yea , I doubt not but you are capable if you would but beat your heads about it , and take pains to get it . And is it not pity that you should perish for ever for want of a little pains , and study , and care to get the knowledge of God : Study the Catechism , if possible get it by heart , if not , read it often , or get it read to you , cry unto God for knowledge ; improve the little you have by living answerable . Search the Scripture daily , get them read to you if you cannot read them . Improve your Sabbaths diligently , and I doubt not but in the use of these means you will sooner arrive to the knowledge of Christ than of a Trade . But for thee , O hardned sinner , that wilt make thy excuses that thou hast not time nor abilities to get knowledge , and to sit still without it , I pronounce unto thee that thou shalt surely perish : And I challenge thee to tell me , if thou canst , how thou wilt answer it before the most High God when he shall fit in judgement upon thee , that thou wouldest be contented to undergo a seven years Apprentiship to learn how to get thy living , and that thou mightest have got the knowledge of the principles of Religion in half the time , but thou wouldest not beat thy head about it . Many are swallowed up in meer profaneness : Alas ! that there should be any such in a place of such means and mercies ! but it cannot be concealed . Many of them proclaim their sin like Sodom , and carry their deadly Leprosie in their foreheads . I am ashamed to think that in Taunton there should be so many Alehouse-haunters and Tiplers , so many lewd Gamesters , and Rioters and debauched livers ; so many black mouthed Swearers , who have Oaths and Curses for their common language , so many Raylers at Godliness , and Prosane Scoffers , so many Lyars and deceitful Dealers , and unclean and wanton Wretches . O what a long list will these and such like make up , if put together : it saddens me to mention such as these . O how crimsen is their guilt ! how often have you been warned , and yet are still unreformed , yea loose and profane . Yet one warning more have I sent after you from the Lord , to repent . Return , O finners , what ! will you run into everlasting burnings with your eyes open ? Repent , O Drunkards or else you shall be shut out of the Kingdom of Heaven , 〈◊〉 Cor. 6. 9 , 10. Repent , O Swearers , else you shall fall into condemnation , 〈◊〉 12. Repent , O Lyars , put away lying , and speak every one truth to his neighbour ; else you shall have your part in the Lake that burneth with Fire and Brimstone , Rev. 20. 8. Repent , O Company-keepers , forsake the foolish and live , but a Companion of the wicked shall be destroyed , Prov. 13. 20. Repent you Deceivers of your unrighteous dealings , or else you shall have no Inheriance in the Kingdom of God , 1 Cor. 6. 9 , 10. The Lord that made us , knows my earnest desire for your conversion and Salvation , and that I speak not this to you out of any evil will toward you , for I would 〈◊〉 at your feet to do you good , but out of a sense of your deplorable estate , while you remain in your sins . I know there is mercy for you if you do soundly repent and reform , and bow to the Righteousness and Government of the Lord Christ : but if you go on , and say , you shall yet have peace , I pronounce unto you , that there is no escape , but the Lord will make his wrath to smoak against you , he will wound the head of his enemies , and the hairy scalp of such an one as goeth on still in his Trespasses . Others have escaped the gross pollutions of the World , but stick in the form of Godliness , and content themselves with a negative Righreousness , that they are no Drunkards , nor Swearers , &c. or at best with an outward conformity to the duties of Religion , or some common workings , instead of a saving . O I am jealous for you that you should not lose the things that you have wrought , and miss your reware for want of sincerity : for the Lords sake put on , and beware of perishing in the Suburbs of the City of Refuge : beg of God to make through-work with you , and be jealous for your selves ; get a right understanding of the difference between a Hypocripe and a sincere Christian , and try you estates much , but only with those marks , that you are sure from the Scripture will abide Gods trial . But for you that fear the Lord in sincerity , I have nothing but good and comfortable words : I have proclaimed your happiness in the last Token I sent to the Town : I mean the abstract of the Covenant of Grace , upon the Priviledges , comforts , mercies there summed up and set before you . May your souls ever live ; what condition can you devise wherein there will not be abundance of comfort , and matter of joy unspeakable , to you . O Beloved , know your own happiness , and live in that holy admiring , commending , adoring , praisins of your gracious God , that becomes the people of his praise . I have been long , yet methinks I have not emptied half my heart unto you : I trespass much , I fear , upon the Bearer , therefore in haste I commend you to God. The good will of him that dwelt in the Bush be with you all . The Lord Create a defence upon you , and Deliverance for you : the Lord cover you all the day , and make you to dwell between his shoulders ; I desire your constant , instant , earnest Prayers for me , and rest , A willing Labourer , and thankful Sufferer for you , JOS. ALLEINE . From the common Goale in Juelchester , July 4th . 1663. LETTER , V. [ Trust God , and be sincere . ] To my most endeared Friends , the Servants of Christ in Taunton , Grace and Peace . Most dearly Beloved and longed for , my Joy and Crown : MY hearts desire and prayer to God for you is , that you may be saved . I know that you are the But of mens rage and malice : but you may satisfie your selves as David in his patient sustaining of 〈◊〉 fury and curses : It may be the Lord will look upon our affliction , and require good for their cursing this day . But however it be for that , be sure to hold on your way : your name indeed is cast forth as evil , and you are hated of all men for Christs-sake , for your profession of his Gospel , and clearing to his Ways and Servants : but let not this discourage you , for you are now more than ever blessed : onely hold fast , that no man take your Crown . Let not any that have begun in the Spirit , end in the flesh . Do not forsake God , till he forsake you ; he that endureth to the end shall be saved : The Promise is to him that overcometh ; therefore think not of looking back : Now you have set your hands to Christ's 〈◊〉 , though you labour hard , and suffer long , the Crop will pay for all : now the Lord is trying what credit he hath in the World , and who they be that will trust him . The unbelieving World are all for present Pay ; they must have ready Money , something in hand , and will not follow the Lord when there is like to be any great hazard and hardship in his Service . But now is the time for you , my Beloved , to prove your selves Believers , when there is nothing visible but present hazard and expence , and difficulty in your Makers service . Now it will be seen who can trust the Lord , and who thrusts him not : Now , my Brethren , bear you up , stand fast in the Faith , quit you like men , be strong : now give glory to God by believing . If you can trust in his Promises , for your reward now , when nothing appears but the dispseasure of Rulers , and Bonds , and Losies , and Tribulations on every side , this will be somewhat like Believer . Brethren , I beseech you to reckon upon no other but crosses here . Let none of you dream of an Earthly Paradise , or flatter your selves with Dreams of sleeping in your ease , and temporal Prosperity , and carrying Heaven too . Think not to keep your Estates , and liberties and consciences too : Count not upon rest till you come to the Land of Promise . Not that I would have any of you to run upon hazards uncalled : No , we shall meet them soon enough in the way of our duty , without we will balke it , and shamefully 〈◊〉 〈◊〉 : but I would have you east over-board you worldly hopes , and count not upon an Earthly felicity but be content 〈◊〉 till you come on the other side the Grave . Is it not enough to have a whole eternity of Happiness yet behind ? If God do throw in the comforts of this life too into the bargain ; I would not have you throw them back again , 〈◊〉 despite the goodness of the Lord : But I would , my 〈◊〉 , that you should use this World , as not 〈◊〉 it , 〈◊〉 you should be 〈◊〉 to the world , and the World 〈◊〉 ; that you should declare plainly that you seek a Countrey ; 〈◊〉 Countrey , which is an Heavenly . Ah! my dear 〈◊〉 , I beseech you carry it like Pilgrims and strangers , I 〈◊〉 you abstain from fleshly lusts , which war against 〈◊〉 Souls ; for what have we to do with the customes and 〈◊〉 and 〈◊〉 of this World , who are strangers in 〈◊〉 〈◊〉 contented with . Travellers Lots : know you not that you are in a strange Land ? all is well as long as it is well at home ; I pray you , Brethren , daily and frequently to consider your condition and station : Do you not remember that you are in 〈◊〉 ; and what though your be but poorly attended , and 〈◊〉 accommodated ? though you 〈◊〉 , hard , and 〈◊〉 ? Is this a strange , thing ? What should Travellers look for else ? Will you set forth in a Journey , and promise your selves nothing but fair-way and fair weather ? Shall a man put forth to Sea and reckon upon nothing but the calm ? If you were of the World , the World would love his own . But now God hath chosen you , and called you out of the World , therefore the World hateth you : But remember , my Brethren , it is your duty to love them , even while they hate you ; and to pray for mercy for them that will shew no mercy , nor do no Justice for us . This I desire you to observe as a great duty of the present times : And let not any so far forget their duty and pattern , as to wish evil to them that do evil to us , or to please themselves with the thoughts of being even with them . Let us commit our selves to him that judgeth righteously , and shew our selves the children of the most High , who doth good to his Enemies , and is kind to the unkind and unthankful : And what though they do hate us ? Their love , and good-will were much more to be feared , than their hatred , and a far worse sign . Brethren , keep your selves in the love of God ; here is Wisdom . O happy Souls , that are his Favourites ! For the Lords-sake look to this , make sure of something : look to your sincerity above all things in the World : let not any of you conclude , that because you are of the suffering-party , therefore all is well : Look to the Foundation , that your hearts be foundly taken off from every sin , and set upon God above as your Blessedness : Beware that none of you have only a name to live , and be no more than almost Christians . For the love of your Souls , make a diligeht search , and try upon what ground you stand , for it heartily pities me to think that any of you should be in so deep , and hazard so much as these must do that will now cleave to the hated ways of people of God , and yet lose all at last for want of being thorow and sound in the main work , I mean conversion and Regeneration . None so miserable in all the World as an unsound Professor of Religion now is , for he shall be hated and persecured of the World , because he takes up a Profession , and yet rejected of God too , because he sticks in a Profession : But when once you bear the marks of Gods favour , you need not fear the Worlds frowns : Cheer up therefore , Brethren , be strong in the Lord , and of good courage under the Worlds usage : Fear not , in our Fathers House there is bread enough , and room enough ; this is sufficient to comfort us under all the inconveniences of the way , that we have so happy a Home , so worthy a Portion , so ready a Father , so goodly an Heritage , so sure a Tenure . Oh , comfort one another with these words : let God see that you can trust in his Word : let the World see that you can live upon a God. I shall share my Prayers and loves among you all , and commit you to the Almighty God : the Keeper of Israel that never slumbereth not sleepeth , be your Watchman and Keeper to the end , Farewel . I am A fervent well-wisher of your Temporal and Eternal Happiness , JOS. ALLEINE . From the common Gaol at 〈◊〉 , July 24. 1663. LETTER , VI. [ Look out of your Gravos upon the World. ] To my most dearly Beloved Friends , the chosen of God in Taunton , Grace and Peace . Most endeared Christians , MY heart is with you , though I am Absent , as to my Bodlly presence from you , and therefore as I have often already , so I have now Written to you to stir up your pureminds by way of Remembrance , and to call upon you for your stedfast continuing , and vigorous proceeding in the ways of God. Dear Friends , and fellow Souldiers under Christ the Captain of our Salvation , consider your Calling and Station , and approve your selves as good Souldiers of Jesus Christ , as men of resolution and courage , be discouraged with no difficulties of your present Warsare . As for humane affairs , I would have you to be as you are , Men of Peace : I would have you Armed not for resisting , God forbid , but for Suffering only , as the Apostle hints : You should resist , even to the uttermost , striving against Sin. Here you must give no Quarter , for if you spare but one Agag , the life of your Souls must go for the life of your Sins : you must make no Peace , for God will not smile on that Soul that smiles on Sin , nor have any Peace with him , that is at peace with his Enemy . Other Enemies you must forgive , and love , and pray for ( which I again desire you to mind as one special duty of the times ) but for these Spiritual Enemies , all your affections , and all yonr Prayers must be engaged against them ; yea , you must admit no Parley : It 's dangerous to dispute with Temptations . Remember what Eve lost by Parleying with Satan : you must slie from Temptations , and put them off at first with a Peremptory denial . If you will but hear the Devils Arguments , and the Fleshes Pleas , and fair Pretences , it is an hundred to one but you are insnared by his Sophistry . And for this present evil World , the Lord deliver you from its Snares . Surely you had need watch and be sober , and use your spiritual Weapons dexterously and diligently , or else this World is like to undo you , and destroy you . I have often warned you not to build upon an External happiness , and that you should promise your selves nothing but hardship here : Oh still remember your Station ; Souldiers must not count upon Rest , and Fulness , but Hunger , and Hardness . Labour to get right apprehensions of the World. Do not think these things necessary ; one thing is needful : You may be happy in the want of all outward comforts . Do not think your selves undone , if brought to Want or Poverty : study Eternity , and you will see it to be little material to you , whether you are Poor or Rich ; and that you may have never such an opportunity for your advantage in all your lives , as when you put all to hazard , and seem to run the Vessel upon the Rocks . Set your enemies one against the other : Death against the World ; no such way to get above the World , as to put your selves into the possession of Death . Look often upon your Dust that you shall be Reduced to , and imagine you saw your Bones tumbled out of your Graces , as they are like shortly to be , and men handling your Skulls , and enquiring whose is this . Tell me of what account will the World be then , what good will it do you : put your selves often into your Graves , and look out from thence upon the World , and see what Judgement you have of it then . Must not you be shortly forgot among the Dead ? your places will know you no more , and your Memory will be no more among men , and then what will it profit you to have lived in fashion and repute , and to have been Men of esteem ? one serious walk over a Church-yard , as one speaks , might make a man mortified to the World. Think upon how many you Tread , but you know them not : no doubt they had their Estates , their friends , their Trades , their businesses , and kept as much stir in the World as others do now . But alas , what are they the better for any , for all this ? know you not that this must be your own case very shortly : oh the unhappiness of deceived man ! how miserably is he bewitched , and befooled , that he should expend himself for that which he knows shall for ever leave him . Brethren , I beseech you lay no stress upon these perishing things , but labour to be at a Holy indifferencie about them : Is it for one that is in his wits to sell his God , his conscience , his soul , for things that he is not sure to keep a week , nor a day , and which he is sure after a few sleepings and wakings more , to leave behind him for ever ? go and talk with dying men , and see what apprehensions they have of the World ? if any should come to such as these , and tell them here is such and such preferments for you , you shall have such titles of Honour and delights , if you will now disown Religion , or subscribe to iniquity ; do you think such a motion would be embraced ? Brethren , why should we not be wise in time ! why should we not now be of the mind of which we know we shall be all shortly ! woe to them that will not be wise , till it be to no purpose ! woe to them whose eyes nothing but Death and Judgement , will open ! woe to them that though they have been warned by others , and have heard the Worlds greatest Darlings in Death to cry out of its vanity , worthlesness and deceitfulness , and have been told where and how it would leave them ; yet would take no warning , but only must serve themselves to , for warnings to others . All my Beloved , beware there be no worldly Professors among you , that will part rather with their part in Paradise , than their part in Paris ; that will rather part with their Consciences , than with their Estates ; that have secret reserves in hearts to save themselves whole , when it comes to the pinch ; and not to be of the Religion that will undo them in the World. Beware that none of you have your hearts where your Feet should be , and love your Mammon before your Maker . It is time for you to learn with Paul , to be Crucified to the World. But it is time for me to remember that 't is a Letter , and contain my self within my Limits . The God of all Grace , stablish , strengthen , and settle you in these shaking times , and raise your hearts above the fears of the Worlds Threats , and above the Ambition of its favours . My dearest loves to you all , with my servent desire of your Prayers . May the Lord of Hosts be with you , and the God of Jacob your refuge . Farewel my dear Brethren , Farewel , and be strong in the Lord , I am Yours to serve you in the Gospel , whether by Doing or Suffering . Joseph Alleine . From the common Gaole at Juelchester , June 31. 1663. LETTER VII . [ First , Christian Marks : 2. Duties . ] To the Beloved , my most endearing , and endeared Friends , the Flock of Christ in Taunton , Salvation . Most dearly Beloved and longed for , my Joy and Crown : I Must say of you as David did of Jonathan , Very pleasant have you been unto me , and your love to me is wonderful . And as I have formerly taken great content in that my Lot was cast among you , so through grace I rejoyce in my present Lot , that I am called to approve my love to you by suffering for you ; for you , I say : for you know that I have not sought yours but you ; and that for doing my duty to your souls , I am here in these Bonds , which I do cheerfully accept through the grace of God that strengtheneth me . Oh! That your Souls might be quickened and enlarged by these my Bonds ! that your hands might be strengthened , and your hearts encouraged in the Lord your God by our sufferings ! See to it , my dearly Beloved , that you stand fast in the power of the Holy Doctrine which we have Preached from the Pulpit ; preached at the Bar ; preached from the Prison to you : It is a Gospel worth the suffering for : see that you follow after Holiness , without which no man shall see God : Oh! the madness of the blind World , that they should put from them the only Plank upon which they can scape to Heaven . Surely the Enimies of Holiness are their own Enemies . Alas for them ! they know not what they do . What would not these foolish Virgins do at last , when it is too late for a little of the Oyl of the Wise ; Oh , for one dram of that Grace which they have scorned and despised . But let not any of you , my dear People , be wise too late : Look diligently lest any man fail of the Grace of God. Beware that none of you be cheated through the subtlety of Satan and deceitfulness of your Hearts with counterfeit grace . There is never a grace but hath its counterfeit : and there is nothing in all the World that is more common or more casie , than to mistake common and counterseit Grace for true and saving : and remember you are undone for evermore , if you should die in such a mistake : Not that I would shake the confidence of any sound Believer , who upon often and through search into the Scripture and his own heart , and putting himself upon Gods tryal , hath gotten good evidence that his Graces are of the right kind : Build your confidence sure : See that you get the knowledge of the certain and infallible marks of Salvation , and make sure by great observing your own hearts that these marks be in you , and then you cannot be too confident . But as you love your souls take heed of a groundless confidence . Take heed of being confident before you have tried . Dear Brethren , I would fain have you all secured against the day of Judgement ; I would that the states of your souls were all well setled : Oh how comfortably might you think of any troubles , if you were but sure of your pardons ! Were your Salvation out of doubt , no matter though other things were in hazard . I beseech you , whatever you neglect , look to this : I am afraid there are among you that have not made your peace with God yet ; that are not yet acquainted with that great work of Conversion : such I would warn and charge before the living God to speed into Christ , and without any more disputes or delayes to put away their iniquities , and to come in and deliver up themselves to Jesus Christ , that they may be saved . It is not your Profession , nor performing external duties , nor partaking of external Priviledges that will save you : No , no , you must be converted or condemned . It is not enough that you have some love and liking to Gods ways and people , and are willing to venture something for them ; All this will not prove you sound Christians : Have your hearts been changed ? Have you been soundly convinced of your sins ? of your damnable and undone condition in your selves ? and your utter inability to lick your selves whole again by your own duties ? have you been brought at least to such a sight and sense of sin , as that there is no sin , though agreeable to your constitution , though a support to your gain , but you do heartily abhor it , and utterly disallow of it ? are you brought to such a sense of the beauty of holiness , and of the Laws and ways of God , as that you do desire to know the whole mind of God , and would not excuse your selves by ignorance from any duty , and that you do not allow your selves in the ordinary neglect of any thing that conscience charges upon you as a duty ? are your very hearts set upon the glorifying and enjoying of God , as your greatest happiness , which you desire more than Corn and Wine and Oyl ? had you rather be the holiest than the richest and greatest in the World ? and is your greatest delight ( ordinarily , and when you are your selves ) in the thoughts of God , and in your conversings with God in Holy Exercises ? Is Christ more precious than all the World to you ? and are you willing upon the through consideration of the strictness , and holiness , and self-denying Nature of his Laws , yet to take them all for the rule of your thoughts , words , and actions ? and though Religoin may cost you dear , do you resolve if God will assist you by his Grace , to go through with it , let the cost be what it will ? happy the man that is in such a case . This is a Christian indeed , and whatever you be and do short of this , all is unsound . But you that bear in your souls the marks of the Lord Jesus above mentioned , upon you I should lay no other burden , but to hold fast , and make good your ground , and to press forward towards the mark . Thankfully acknowledge the distinguishing grace God to your souls : and live rejoycingly in the hopes of the glory of God , the hopes that shall never make you ashamed : live daily in the praises of your Redeemer : be much in admiring God , and study the worthiness , excellency , and glory of his Attributes : let your souls be much taken up in contemplating and commending his glorious perfection , and blessing your selves in the goodly Portion you have in him : live like those that have a God , and then be disconsolate if you can : If there be not more in an infinite God to comfort you , than in a Prison , or Poverty , or other affliction to deject you , our Preaching is vain , and your Faith is vain . Let the thoughts of God be your daily repast : and never be satisfied till your hearts run out as freely , naturally , constantly , unweariedly after God , as others do after the World : a little force upon your hearts for a while to turn them into this holy Channel , may quickly come so to habituate your minds to holiness , that they may naturally run that way . But it is time to shut up : Farewel , my dear Brethren , the Lord God Almighty be a protection to you , and your exceeding great reward : Farewel in the Lord. I am Just now I received your meking Letter , to which I am not able now to return an answer , but shall with speed : your very great affections for me cannot but move me , and make me ready to repeat again the first words of my Letter above . The Lord inable me to return something to you for your great loves ; I am sensible I have come very short of my duty to you ; but I must needs tell you , my Bowels are moved with your loves , which I hope I shall greatly prize : once more Farewel . My dear Brother Norman remembers you with much love , desiring that you may be blameless and harmless , the Sons of God without rebuke in the midst of a crooked and perverse Nation , among whom ye should shine as lights in the World. Yours in the Bowels of the Lord Jesus , JOS. ALLEINE . From the Prison at Juelchester , Septemb. 11. 1663. LETTER , VIII . [ How to shew love to Ministers , and live joyfully . ] To the most Loving and dearly Beloved , my Christian Friends in Taunton , Grace , Mercy , and Peace , from God our Father , and from the Lord Jesus Christ. Most endeared Brethren , I Have received your moving melting Letter , and could not look over such tender expressions of your working affections , without some commotions in my own : I may confidently say , I spent more Tears upon those Lines , than ever you did Ink : Your deep sense of my labours in the Ministry ; I cannot but thankfully acknowledge , and take notice of : yet withal , heartily and unseingedly confessing , that all was but the duty which I did owe to your precious and immortal Souls : which God knows , are very much short of my duty . The omissions , imperfections , defects , deadness , that accompanied my duties I do own , I must and will own ; and the Lord humble me for them . But all that was of God ( and that was all that was good ) be sure that you give to God alone . To him I humbly ascribe both the Will , and the Deed , to whom alone be Glory for ever . My dear Brethren , my business as I have often told you , is not to gain your hearts , or turn your eyes towards me , but to Jesus Christ : his Spokesman I am , will you give your hearts to him ? will you give your hands , your names to him ? will you subscribe to his Laws , and consent to his Offices , and be at through defiance with all his Enemies ? This do , and I have my Errant . Who will follow Christs Colours ? who will come under his Banner ? this shall be the man that shall be my Friend ; this is he that will oblige me for ever . Do these Letters come to none that are yet unsanctified ? to do loose sinner ? to no ignorant sinner ? to no unfound professor ? Oh that there were none such indeed ! oh that I had left no such behind me ! but would they do me a kindness as I believe they would , oh then let them come away to Jesus Christ at this call ! lie no longer O sinner , in thy swill , be no more in love with darkness ! stick no longer in the skirts and outside of Religion , demure no longer , dispute not and waver no more , halt no further , but strike in throughly with Jesus Christ , except nothing , reserve nothing , but come off throughly to the Lord , and follow him fully . And then happy man that thou shalt be , for thou wilt be made for ever ; and joyful man that I shall be , for I shall save a Soul from death . The earnest and pittiful beggings of a poor Prisoner , do use to move some Bowels : hear O Friends , will you do nothing for a Minister of Christ ? Nothing for a Prisoner of Jesus Christ ? methinks I hear you answer , [ yea , rather what will we not do , he shall never want while we have it ; he shall need no office of Love , but we will run and Ride to do it . ] Yea , but this is not that I beg of you ; will you gratifie me indeed ? then come in , kiss the Son , bow to the Name of Jesus ; not in a Complement , with Cap and Knee , but let your Souls bow , let all your Powers bend Sail , and do him homage . Let that Sacred Name be Graven into the substance of your hearts , and lie as a bundle of Mirrh between your Breasts . Let me freely speak for him , for he is worthy for whom you shall do this thing ; worthy to be beloved of you ; worthy to have your very hearts , worthy to be admired , adored , praised , served , glorified to the uttermost by you , and every Creature ; worthy for whom you should lay down all , leave all : Can any thing be too much for him ? can any thing be too good for him ? Or too great for him ? come give up all , Resign all , lay it at the Feet of Chrlst Jesus , offer all as a Sacrifice to him , see that you be universally the Lords ; keep nothing from him : I know through the goodness of God , that with many of you this work is not yet to do : but this set solemn resignation to the Lord is to be done more than once ; and to be followed with an answerable practice when it is done : See that you walk worthy of the Lord ? but how ? in the fear of the Lord , and in the comfort of the Holy Ghost ; let these two go together . So shall you adorn the Doctrine of God our Saviour : and experience , the Heavenly felicity of a Christians life : while Holiness is made the Butt of others Persecution , do you make it the white , the mark of your prosecution ; that you live it up , as much as others cry it down . O watch , and keep your Garments about you ; the plain , but comely clothing of humility , the seamless Coat of Christian unity , the strait and close Garment of strictness , mortification and Self-denial , the warm Winter-garment of love and charity , this Garment will keep you warm in the Winter : love will not be quenched by the Waters , nor cooled by the nipping Frosts of persecution and opposition . Cleave fast to Christ , never let go your hold ; cling the faster , because so many are labouring to knock off your fingers , and loosen your hold . Hold fast your Profession , hold fast your Integrity , hold fast the beginning of your confidence stedfast to the end : If you do but keep your hold , and make good your ground , and keep your way ; all that the World can do , and all that the powers of darkness can do , can never do you harm . Keep your own Vinyard with constant care and watchfulness , and be sure that there be no Inroad made upon your consciences , that the Eremy do not get between you and home , between your souls and God ; and then let who or what will assail you without , you need not fear : let this be your daily exercise , to keep your consciences void of offence : keep fair weather at home , however it be abroad . But I would not only that you should walk holily , but that you should walk comfortably : But I need say the less to this , because the fear of the Lord , and the comfort of the Holy Ghost , do lie together . Oh the provision God hath made for your continual joy and comfort ! dear Brethren , do but understand your own blessedness , happy men that you are , if you did but know and consider it ; who would count himself poor and miserable that hath All the fulness of the Godhead for his : sound in this deep : can you find any bottom ? take the heighth of the Divine Perfections if you can , till then you cannot tell your own felicity . Take a servey of Immensity , tell me the longitude or latitude of infinite goodness and mercy , of the Eternal Diety : if you can do this , you may guess at your own happiness . Oh Christians ! live like your selves , live worthy of your Portion , of your Priviledge , and your glorious prerogatives . I am in haste , and it is time for me to end ; however , that you may walk worthy of your glorious hopes , and may live answerably to the mercies you have received from above , is the great desire of Your Souls fervent well wisher in the bonds of affliction and tribvlation . JOS. ALLEINE . From the Prison at Juelchester , September 18. 1663. LETTERS IX . [ Easie Sufferings . ] To the most Loving and Beloved , my Christian Friends at Taunton , Salvation : DEarly Beloved and longed for , my Joy and Crown , for whom I am an Embassadour in Bonds : what thanks to render to God in your behalf , I know not , for your servent charity towards me , and all the servants of my Lord , for all your labours of love , for all your diligence , and boldness , and resolution , in owning the despised ways , and hated servants of the Lord Jesus , in an evil day . The Lord is not unrighteous to forget this : Is not this upon record with him , and sealed up among his Treasures ? surely the Lord will have mercy upon Taunton : I have no doubt but that the God of your Mercies hath yet a choice blessing in store for you ; be not weakned by my Bonds . Glory be to God in the Highest , that he hath accounted me worthy not only to Preach the Gospel to you , but also to confirm it by the parting with my much valued liberty , so dear a People , so sweet Relations , comforts , conveniencies , which I enjoyed in all abundance when I was with you . When I look back upon all the circumstances of the late Providence , I must say as they of Christ upon his Miracles , He hath done all things well ; it is all as I would have it , I am fully satisfied in my Fathers good pleasure . Verily there is no little honour and happiness , no little Peace and Privilidge in these Bonds . Verily all is true that I have told you of the All-sufficiency of God , of the fulness of Christ , of the satisfactoriness of the promises of the peace , tranquility , content , and security , that is to be had in a life of Faith. Surely methinks I should be content to seal to these things at a much dearer rate than this ; but my gratious Father will not put me to the hardest Lesson at first : oh what reason have I to speak good of his name ! what else should I do all my days , but love , and fear , and preach , and praise , so good a God ? when I look back upon the gentle dealings of God with me , I often think he hath brought me up as indulgently as David did Adonijah , of whom it is said , His Father had not displeased him . I have received nothing but good at the hands of the Lord all my days ; and now he doth begin to afflict , I see so much Mercy in this very Gaol , that I must be more thankful for this than for my prosperity . Surely the name of the place is , The Lord is here : Surely it may be called Peniel . Be strong in the Lord , my Brethren , be patient , stablish your hearts , for the coming of the Lord draws nigh . In nothing be terrified by your adversaries . Now let those that fear the Lord be often speaking one to another . I hear that Satan is practising to send more of you after me : I desire and pray for your liberty : but if any of you be forced hither for the the testimony of the Gospel , I shall embrace you with both arms . Fare you well , my most dearly Beloved : be perfect , be of good comfort , be of one mind , live in peace , and the God of Love and Peace shall be with you . My Brethren in Bonds salute you with much affection , rejoycing to behold your order and the stedfastness of your Faith in Christ : share my heart among you , and know that I am The willing Servant of your Faith and Joy , Joseph Aleine . From the common Gaol at Juelchester , September 28. 1663. LETTER , X. [ The Love of Christ. ] To my Beloved in the Lord , the Flock of Christ in Taunton , Grace and Peace . Most Loving and best Beloved , MY heart is with you , my affections are espoused to you . And methinks I could even say with the Apostle , ( you are in my heart , to live and die with you : ) and who can but love where they have received so much love ( and continually do ) as I have from you ! the Lord require your love which is great ( and if compared with his , but little ) with his which is infinite ; this is a love worthy of your ambition , worthy of your adoration and admiration . This is the Womb that bore you from eternity , and out of which have burst forth all the Mercies , Spiritual and Temporal , that you enjoy . This was the love that chose you , when less Offenders , and those that being converted , might have been a hundred fold more serviceable to their Makers Glory , are left to perish in their fins : May your souls be filled with the sense of this love . But it may be you will say , how shall I know if I am an object of Electing love ? least an unbelieving thought should damp your joy ; know in short , that if you have chosen God , he hath certainly chosen you . Have you taken him for your blessedness ? and do you more highly prize , and more diligently seek after conformity to him , and the fruition of him than any , than all the goods of this World ? If so , then away with doubts , for you could not have loved , and have chosen him , unless he had loved you first . Now may my Beloved dwell continually in the thoughts , the views , the tastes of the love . Get you down under its shadows , and taste its pleasant Fruits . Oh the Provisions that love hath made for you , before the Foundation of the World ! Ah silly dust , that ever thou shouldest be thought upon so long before thou wast : that the contrivances of the infinite Wisdom , should be taken up about thee ! that such a Crawling thing , such a Mire , a Flea , should have the consultations of the Eternal Diety exercised about thee ! verily his love to thee is wonderful . Lord what is man ! thou tellest us he is Dust and Vanity , a Worm , nothing , less than nothing ; how then dost thou love him ! oh wonderful ! be astonished yea Heavens at this : be moved ye strong foundation of the Earth . Fall down yea Elders , strike up ye Heavenly Quires , and sing yet again , Glory to God in the highest : for all our strings would crack to reach the Notes of love , praise , and admiration that this love doth call for . Oh that ever emptiness and vanity , should be thus prized ! that Jehovah should make account of so worthless , so useless a thing as man ! that ever baseness should be thus preferred ! that ever nothing should be thus dignified ! that ever rottenness should be thus advanced , a Clod , a shaddow , Potsheard , should be thus glorified ! Oh Brethren , study I beseech you , not to require or retaliate ( there 's impossibility , and blaspemy in such a thought ) but to admire and imitate his love . Let love constrain you , let love put you upon doing , and prepare you for suffering ; forget not a love so memorable , undervalue not a love so unvaluable ; I would have you all the captives of love : may the cords of love draw you towards , and knit you to your Redeemer ; may the divided streams be united in him . Alas , that our souls are so narrow , that the Waters are so shallow with us ! how little , how very little would our love be , it he had it all , infinitely less than the Glow-worm to the Sun , or the Attome to the Universe ? and have we any of this little to spare for him ? oh that we might love him with our little All ! that all our little powers were ingaged for him ! Brethren , here is no excess : oh love the Lord ye his Saints ! he is worthy for whom you shall do this . Do but think what love hath done for you , and think if you can , what it means to do for you . This is the love that yarned upon you , when in your Blood no eye pitying you . This is the love that took you up when you were Robbed , and wounded , and left for dead , and poured in Wine and Oyl into your wounds . This is that love that reprieved , and spared , and pardoned , when the Law had condemned you , and Justice would have had you delivered up ; and your Self-condemning consciences gave up all for lost , concluding there was no hope . This is the love , the expensive love that bought you from the power of darkness , from the eternal burnings , the devouring fire in which you must otherwise have dwelt . Do you not remember how you were hungry , and it fed you , naked and it cloathed you , strangers and it took you in , sick and it visited you , in Prison and it came unto you ? you were dead and are alive , you were lost and are found . And me thinks I see how love runs to meet you , and falls upon your necks , and kisseth the Lips that deserve to be loathed , and rejoyces over you , and makes a Festival , and as it were a Holiday in Heaven for you , inviting Angels to rejoyce . And if the friends do rejoyce , how much more doth the father ? for saith he , These my Sons were dead and are alive , were lost aud are found . Oh melting love ! ah Brethren , how strange is this , that our recovery should be Heavens triumph , the joy of God and Angels . That this love should feast us , and feast over us , and our Birth day should be kept in Heaven : that this should be the round at Heavens Table , and the burden of the Songs above : [ For this my Son was dead , and is alive , ] and well , what remains but that you should be another manner of People , than ever yet you have been , more Holy , more humble , more even , more resolved , more lively , more active ? where is your Zeal for the Lord of Hosts ? will slender returns suffice you in answer to such a love ? God forbid . But necessity calls me off from going any further . May the love that chose you , and redeemed you , for ever dwell in you , and overshaddow you , and bear you safe to the Kingdom . In the Holy Arms of Divine Love I desire to leave you . May you live under its daily Influences , and be melted and overcome with its warming Beams , with its quickning , piercing , powerful Rays . My most dear love , to you all . See that you live not in a dull , fruitless , liveless course . Be patient , be watchful , instant in Prayer , servent in Spirit , serving the Lord : I am very healthful and chearful through grace . See that none of these things move you that befal us . Fare you well my dear Brethren , farewel in the Lord , I am Yours in the strongest Bonds of Affection , and Affliction . JOS. ALLEINE . From the Prison at Jeulchester , Octob. 25. 1663. LETTER , XI . [ Remember Christ crucified , and crucifie Sin. ] To the Faithful and Well-beloved People , the Servants of Christ in Taunton , Salvation : Most dear Christians , I Am by Office a Remembrancer , the Lords Remembrancer for you and your Remembrancer in the behalf of Christ-My business is , with the Apostle , to stir up your pure minds by way of Remembrance . And what or whom should I remember you of , but your most mindful Friend , your Intercessour with the Father , who hath you alwayes in remembrance , appearing in the presence of God for you ? May his Memory ever live in our Hearts , though mine should die : Oh Remember his Love more than Wine , Remember in what a Case he found you , and yet nothing could anihelate his Heart , nor divert the purpose of his Love from you : He loathed not your Rags nor your Rottenness : He found you in a loathsome Vomit and filthiness , in a nasty and Verminous Tatters , ( think not these expressions too odious : No Pen can describe , no Heart can imagine the odiousness of sin in his sight , in which you lay and rolled your selves as the filthy Swine in the mire ) Yet he pitied you , his Bowels were moved , and his Compassions were kindled , when one would have thought his wrath should have boiled and his indignation have burned down to Hell against you : he loathed not , but loved you , and washed you from your sins in his own Blood : Ah monstrous and polluted Captives ? Ah vile and putrid Carkases ? that ever the holy Jesus should take the hands of you , and should his own self wash you , and wrinse you ! methinks I see him weeping over you ; and yet it was a wore costly Bath by which he cleansed you . Ah Sinners ! look upon the streaming Blood flowing out wharm from his blessed Body , to fetch out the ingrained filthiness that you by sin had contracted . Alas ! what a horrid filthiness in sin , that nothing but the blood of the Covenant could wash away ! and what a love is Christs , than when no Sope nor Nitre could suffice to cleanse us , when a whole Ocean could not wash nor purifié us , would opon every vein of his heart to do the work ! look upon your crucified Lord : do you not see a sacred stream flowing out of every Member ? Ah , how those Holy Hands , those unerring Feet do run a stream to purge us ! Alas , how that innocent Back doth Bleed with cruel scourgings to save ours ! how the great drops of Blood fall to the ground from his sacred Face in his miraculous sweat , in his bitter and bloody Agony , to wash and beautifie ours ! how his wounded hearts and side twice pierced , first with love and pity ; and then with Souldiers cruelly do pour out their healthful and saving Flouds upon us ? Lord , how do we make a shift to forget such a love as this ! ah mirrors or rather Monsters of ingratitude , that can be unmindful of such a Friend ! do we thus requite him : is this our kindness to such an obliging friend ! Christians , where are your affections ? to what use do you put your faculties ? what have you memories for : but to remember him ! What have you the power of loving for , but that you should love him ? wherefore serves joy or desire , but to long for him and delightfully to embrace him ? may your souls and all their Powers be taken up with him : May all the little Doors of your souls be set open to him . Here fix your thoughts , here terminate your desires ; here you may light your Candle and kindle your Fire when almost out . Rub and chase your hearts well with the deep consideration of the love of Christ , and it is a wonder if they do not get some warmth . The Lord shed abroad his love in your hearts by the Holy Ghost : Oh! that this love might constrain you ! Brethren what will you do now for Jesus Christ. Have you never a Sacrifice to lay upon his Altar ? come , and I will shew you what you shall do , let your hands be in the blood of your sins , fall foul with them , search them out with diligence , search your hearts and your houses ; whatever iniquities you find there , out with them , put them far from your Tabernacles ; if you crucifie them not , you are not Jesus his Friends . Godforbid that there should be a lying Tongue , or any way of deceit in your Shops . That his service should give place to the World in your Families . Far be it from any of you , my Brethren , that you should be careful to teach your children and servants the way of your Trades and Callings , and neglect to instruct them in the way of Life . Is weekly Catechising up in every one of your Families ? The Lord convince any of you that may be guilty of this neglect : Oh! set up God in your Houses ; and see that you be not slovenly in Closet performances : beware of serving the Lord negligently ; serve not the Lord with that which costs you nothing : look to it that you content not your selves with a cheap and easie Religion . Put your flesh to it : be well assured that the Religion that costs you nothing will yeeld you nothing : keep up the life of Religion in your Family and Closet duties . Fear nothing like a customary and careless performance of Gods Service . Judge your own selves whether lazie wishes , idle complaints , and yawning Prayers are like to carry you through the mighty difficulties that you must get through if ever you come to Heaven . When you find your selves going on in a liftless , liveless , heartless course , and have no mind to your work , ask your selves , is this to take the Kingdom of Heaven by violence , or can I hope to win it without ? see that you sacrifice your selves to the Lord , that you deliver up your selves to him , that now you live to Christ himself . As Christ hath made over his life and death to you , so let it be your care to live and die to him : labour to forget your selves and look upon all your enjoyments as Christs goods ; upon your time , parts , strength , as his Talents : look upon your selves only in the quality of Servants and Stewards that are to husband all these for your Lords advantage , and as those that must give an account . And pray for me that I may take the Counsel that I give . I bless the Lord , I want nothing but the opportunity of being serviceable unto you , and to enjoy you : but I hope the Lord will make my bonds for you to be useful to your edification ; that is the White I aim at , if I may glorifie God , and serve your Souls best by being here , I shall never wish to come out , though I confess liberty of its self is very precious . Finally , Brethren , Farewel : be perfect , be of good comfort , be of one mind , live in peace , and the God of Love and Peace shall be with you , I am My dear Brother Norman salutes you tenderly , desiring you to be patient , to stablish your hearts , for the coming of the Lord draweth nigh . The ready Servant of your Faith and Joy , JOS. ALLEINE . From the Prison at Juelchester , Octob. 14. 1663. LETTER XII . [ For daily Self-Examination . ] To the most Beloved People , the Flock of Christ in Taunton , Salvation . Most dear Brethren : I Would my time were as long as my heart , that I might open my self to you ; but I was not without some discontent diverted , when I was setting my self to have Written at large to you . Now I am pinched , however I could not leave my dear charge altogether unvisited , but must needs salute you in a few Lines . Brethren , how stands it with you ? doth the main work go on ? do your souls prosper ? This is my care , beware that you Flag not , that you faint not now in the evil day . I understand that your dangers grow upon you , may your Faith and courage and resolution grow accordingly , and much more abundantly to overtop them . Some of your enemies I hear are in great hopes to satisfie their Lusts upon you : well , be not discouraged my dear Brethren , but bless the Lord who of his abundant Mercy , hat so remarkably preserved you so long beyond all expectation . Let it not be a strange thing to you , if the Lord do now call you to some difficulty : forsake not the Assembling of your selves together , as the manner of some is . I plainly see the Coal of Religion will soon go out , unless it have some better helps to cherish it , then a Carnal Ministrie , and lifeless Administration . Dear Brethren , now is the time for you that fear the Lord , to speak often one to another : manage your duties with what prudence you can , but away with that Carnal prudence , that will decline duty to avoid danger . Is the Communion of Saints worth the venturing for ? Shut not up your doors against Godly Meetings . I am told that it is become a hard matter , when a Minister is willing to take pains with you to get place : Far be this from you my Brethren . What , shut out the World ! suppose there be somewhat more danger to him that gives the Minister entertainment ? Is there not much more advantage accordingly ? did not Obed Edom , and his House , get the blessing by entertaining the Ark there ? or do you think God hath never a Blessing for those that shall with much Self-denial entertain his Messengers , his Saints , his Worship ? are you believers , and yet are affraid you shall be loosers by Christ ? do you indeed not know that he that runs most hazard for Christ , doth express most love to Christ , and shall receive the greatest reward ? away with that unbelief , that prefers the present safety , before the future glory . I left you some helps for daily Ezamination , I am jealous least you should grow slack , and slight , and careless in that duty . Let me ask you in the name of the Lord , doth never a day pass you , but you do solemnly and seriously call your selves to an account , what your carriage hath been to God and Men ? speak conscience , Is there never an one within the hearing of this Letter , that is a neglecter of this duty ? doth every one of your Consciences acquit you ? Oh that they did ! oh that they could ! tell me , would not some of you be put shrewdly to it , if I should ask you when you read or thought over the Questions that were given you for your help ? and would you not be put to a blush , to give me an answer ? And will you not be much more ashamed , that God and Conscience should find you tardy ? not that I would necessarily bind you up to that very Method , only till you have found a way more profitable : I would desire you , yea , methinks I cannot but deeply charge you , to make daily use of that . Awake conscience , and do thou fall upon that Soul that thou findest careless in this work , and never let him be at rest till thou canst witness for him , that he is a daily and strict observer of himself , and doth live in the constant practice of this duty . What shall neither Gods charge , nor your promise , nor profit hold you to your work ? yet I may not doubt , but some of you do daily perform this duty . The Lord incourage you in it : yet give me leave to ask you what you have gained ? are you grown more universally consciences , more strict , more humble , and more sensible of your many and great defects , then you were before ? If so , blessed are you of the Lord ; if otherwise , this duty hath been performe but slightly by you . What can you say to this question ? doth your care of your ways abate , or doth it increase , by the constant use of this duty ? If it abate , remember from whence you are fallen , and repent ; as good not do it at all , as not to the purpose . My Pen is apt to run , when I am writing unto you . I beseech you , that my Letters may not be as so much waste Paper to you ; may they be provocations to your duty , and Medicines to any corruptions that they meet with ; Oh that they might find out mens sins , and excite their graces ! I have run much farther than I thought I should have done , but now I am called upon , and must shut up . The Lord God be a Sun and a Shield to you . My most dear Love to you all , fare you well in the Lord , I am Your Embassador in Bonds , JOS. ALLEINE , From the common Gaol at Juelchester , October 20. 1663. LETTER , XIII . [ Motives and Marks of Growth . ] To the most Loving , and best Beloved , the Servants of Christ in Taunton , Grace and Peace : Most dear and tender Friends : WHose I am , and whom under God I desire to serve ; to build you up in Holiness , and comfort hath been through grace my great ambition . This is that which I laboured for ; this is that which I suffer for : and in short the end of all my applications to you , and to God for you . How do your Souls prosper ? are they in a thriving case ? what progress do you make in Sanctification ? doth the house of Saul grow weaker and weaker , and the house of David stronger and stronger ? beloved , I desire to be jealous of you with a Godly jealousie , lest any of you should lose your ground in these declining times : and therefore cannot but be often calling upon you to look to your standing , and to watch and hold fast , that no man take your Crown . Ah! how surely shall you reap in the end if you faint not ! take heed therefore that you lose not the things you have wrought , but as you have begun well , so go on in the strength of Christ , and give diligence to the full assurance of hope to the end , 't is your thriving , I tell you , I drive at . Do you need Motives ? ] 1. How much are you behind-hand ? Oh , the fair advantages that we have lost ! what time , what Sabboths , Sormons , Sacraments , are upon the matter lost ? how much work have we yet to do ? are you sure of Heaven yet ? are you fit to die yet ? surely they that are in so much Poverty , under so many great wants , had need to set upon some more thriving courses . Secondly , Consider what others have gained , whilst we it may be sit down by the loss : Have we not met many Veslels richly laden , while our Souls are empty ? Oh , the rich Booties , the golden Prizes that some have won , while we have solded the hands to sleep ! have not many of our own standing in Religion lest us far behind them ? Thirdly , Consider what a spending time there is coming : Affliction and Tribulation seem to be not far from you : had you not need to be well stocked against such a day ? go to the Ant thou sluggard , she layeth up her meat in the Summer . Happy man that can say to his Soul on good grounds , what he vainly spake , Thou hast much goods laid up for many years : Who will not Victual the Castle against the Siege ? and the Ship against the Voyage ? Fourthly , Consider you will find all little enough when you come to die : the Wise among the Virgins have no Oyl to spare at the coming of the Bridegroom : distress and temptations , and death will put all your Graces to it . How much ado have many poor Saints had at last to put into this harbour ? David cries for respire till he had recovered a little more strength . Fifthly , Consider how little it will avail you to thrive in your Estates , and not thrive in your Souls : Poor Gehazi ! what did he get by it when he gained Naamans Talents , and came off with his Leprofie ? Sixthly , Consider how short your time for gathering in probability is : the Israelites gathered twice so much Manna against the Sabbath as they did at other times , because at that time there was no Manna fell . Brethren , you know not how long you have to lay in for . Seventhly , Consider Gods expectations are great from you : he hath been lopping and pruning you , and now he looks for more fruit : he hath had you for some time under his more severer Discipline , and therefore expects you should be better proficient : he hath tried new means with you , and is come to you with a Rod ; and he will be angry with a witness if he do not find you now to mend . Times of Afflictions use to be gaining times to Gods People ; God forbid that you alone should be losers . Do you ask for marks how you may know your souls be in a thriving case ? First , If your appetites be more strong . Do you thirst after God , and after grace , more than heretofore ? do your cares for and desires after the World abate ? and do you hunger and thirst after righteousness ! whereas you were wont to come with an ill-will to holy duties , do you come to them as a hungrie Stomach to its Meats ? Secondly , If your Pulses meat more even . Are you still off and on , hot and cold . Or is there a more even spun thred of holiness through your whole course ? do you make good the ground from which you were formerly often beaten off ? Thirdly , If your Natural heat do grow more vigorous , and your digestion more quick . Do you take more notice of God in every thing , than heretofore ? and let none of his works , nor words pass without some careful attention , and observation ? do you ponder upon , and pray over his Word , and his Providences ? Fourthly , If you do look more to the Compass , and latitude of Religion , and mind more than ever , the carrying on together the duties of both Tables . Do you not only look to the keeping if your own Vineyards , but do you begin to look more abroad , and to lay out your selves for the good of others , and are filled with zealous desires for their conversion , and salvation ? do you manage your talk and your Trade , by the rules of Religion ? Do you eat and sleep by rule ? doth Religion form , and mould , and direct your carriage towards Husband , Wife , Parents , Children , Masters , Servants ! do you grow more universally conseiencious ? Is piety more diffusive than ever with you , doth it come more abroad with you , out of your Clossets into your Houses , your Shops , your Fields ? doth it journey with you , and buy and sell for you ? hath it the casting voice in all you do ? Fifthly , If the duties of Religion be more easie , sweet , and delightful to you . Do you take more delight in the Word than ever ? are you more in love with secret Prayer , and more abundant in it ? cannot you be content with your 〈◊〉 dinary Seasons , but are ever and anon making extraordinary Visits to Heaven ? and upon all occasions turning aside to talk with God in some short Ejaculations ? are you often darting up your souls Heaven-wards ? Is it meat and drink of you , to do the Will of God ? do you come off more freely with God , and answer his Calls , and open at his knocks , with more Alacrity and readiness of mind ? Sixthly , If you are more abundant in those duties which are most displeasing to the Flesh. Are you more earnest upon the duty of Mortification ? are you more strict and severe than ever in the duty of daily Self-examination , and holy Meditation ? do you hold the Reigns harder upon the Flesh than ever ? do you keep a stricter watch upon your Appetites ? do you set a stronger guard upon your Tongues ? have you a more jealous eye upon your hearts ? Sevently , If you grow more vile in your own eyes . Pride is such a choaking Weed , that nothing will prosper naer it . Do you grow more out of love with mens esteem , and set less by it ? are you not marvellous tender of being slighted ? can you rejoyce to see others preferred before you ? can you heartily value , and love them that think meanly of you ? Eighthly , If you grow more quick of sense , more tender of sinning , more sensible of Divine influences , or withdrawings . Are you more affraid of sin than ever ? are your sins a greater pain to you than heretofore ? are your very infirmities , your great afflictions ? and the daily workings of corruption a continual grief of mind to you ? Ninthly , If you are acted more by love to God and Faith in these Promises . Fear is a slavish principle : do you find that you are acted less by fear , and more by love ? do you look more frequently to the things not seen than ever ? and doth the World abate in your esteem ? do you go more out of your selves ? do you live upon Christ as the Spring of your life , and make more use of him upon all occasions than ever ? do you prize the Promises more , and hug and imbrace them with greater dearness , and live more upon them . Tenthly , If you grow of a more publick Spirit . A selfish Spirit is unworthy of a Christian : are the common concernments of Gods Glory , and the prosperity of the Church , much upon your hearts ? will it no way content you to dwell in plenty , peace , and safety your selves , except you may see peace upon Israel ? do the wounds in Gods Name and Glory go deep into you ? are the sins of others your sorrows ? Time , and room , and strength fails to add means too , as I intended . I have trespassed in length already , may these be helps to you to put you forward , and to help you in discerning your growth . I must conclude abruply , and commend you to God with my dear loves to you all , I take leave , and can only tell you that I am , Yours in the Lord Jesus , JOS. ALLEINE . From the Prison at Juelchester , Octob. 31. 1663. LETTER XV. [ Perswasion to Sinners , and comfort to Saints ] To my dearly Beloved , the Inhabitants of the Town of Taunton , Grace , Mercy , and Peace from God our Father , and the Lord Jesus Christ. Most dearly Beloved : I Have been through mercy many years with you , and should be willingly so many years a Prisoner for you , so I might eminently and effectually further your Salvation . I must again , yea again , and again thank you for your abundant and intire affections to me , which value as a great mercy , not in order to myself , if I know my own heart , but in order to your benefit , as I may thereby be a more likely , Instrument to further your good . Surely , so much as I do value your love , which is not a little , yet had I rather ( if I am not unacquainted with my self ) be forgotten and forsaken of you all , and buried in oblivion , So that your eyes and hearts might be hereby fixed on Christ , and sincerely engaged to him . Brethren , I have not bespoken your affections for my self : O that I might win your hearts universally to Jesus Christ , though I had lost them for ever ! O that I might be instrumental to convert , you to him though you were diverted from me . I am perswaded that I should much rather choose to be hated of all , so this might be the means to have Christ honoured , and set up savingly in the hearts of you all . And indeed there is nothing great but in order to God ; nothing is much material or considerable as it is terminated in us : It matters not whether we are in Riches or poverty , in sickness or Health , in honour or disgrace , so Christ may be by us , magnified in the condition we are in . Welcome Prison and Poverty , welcome Scorn and Envy , welcome pains or contempt , if by these Gods glory may be most promoted . What are we for but for God ? what doth the Creature signifie separated from his God ? why just so much as the Cypher separated from the Figure , or the letter from the Syllable , we are nothing or nothing worth , but in reference to God and his ends . Better were it that we had never been , than that we should not be to him . Better that we were dead than we should live , and not to him . Better that we had no understandings than that we should not know him . Better that we were Blocks and Bruits than that we should not use our Reason for him . What are our Interests unless as they may be subservient to his Interest ? or our esteem or reputation , unless we may hereby glorifie him ? do you love me ? I know you do : but who is there that will leave his sins for me ? I mean at my requests : with whom shall I prevail to give up himself in strictness and self denial to the Lord ? who will be intreated by me to set upon neglected duties , or reform accustomed sins ? O wherein may you rejoyce me ? in this , in this , my Brethren , in this you shall befriend me , if you obey the voice of God by me , if you be prevailed with to give your selves up throughly to the Lord ? would you lighten my burden ? would you loosen my bonds ? would you make glad my heart ? let me hear of your owning the ways and servants of the Lord in adversity , of your coming in , of your abiding and patient continuing in the ways of holiness . O that I could but hear that the prayerless Souls , the prayerless Families among you , were now given to prayer ! that the prosane sinner would be awakened , and be induced by the preaching of these Bonds , which heretofore would not be prevailed with , to leave their drunkenness their loose company , their lying and deceit , and Wantonness , by all the threatnings of God that cou'd be pronounced against them , nor all the beseechings , wooings , and entreaties that I was able to use with them ! will you not be made clean ? when shall it once be ? how long shall the patience of God wait for you ? how long shall the Lord Jesus stretch our his hands toward you ? O sinners , cast your selves into his Arms ? Why should you die ? Why will you forsake your own Mercy ? will you perish when mercy wooes you ? confess and forsake your sins , and you shall find mercy : will you part with Christ , and sell your Souls to perdition for a little ease and delight to your flesh ? or a little of the gain of unrighteousness ? or a little Ale or vain mirth , or loose company ? why these are the things that part between Sinners and Christ. I know many are spun with a finer thred , and are not so far from the Kingdom of God , as the prayerless , ignorant , Sabbath-breaking , intemperate sort are . But I must once again warn you of staying in the Suburbs of the City of Refuge . O what pity is it that any should perish at the Gates ! that any should escape the pollutions of the world and do many things , yea , and suffer it may be too , and yet should fall short of the glory of God , for want of a through work of grace ! Oh you halting Christians , that halt between Christ and the World , that are as Ephraim like a Cake not turned , dow-baked , Professors , that have Lamps without Oyl , that cry , Lord , Lord , but do not the will of our Father which is in Heaven ! how long will you stay in the place of the breaking forth of Children ? and stick between the Womb and the World ? your Religion will carry you among the profane despisers of Godliness , but do own the people of the Lord , and do love the Ministers and Ordinances , therefore all is well . I tell you , Godliness is a heart-work , it goes deep , and spreads far : unless the frame of your hearts , and the drists of your course be changed , unless you be universally conscientious , and unreservedly delivered up to the Lord for all times , and conditions whatever be the cost , you are none of Christs , how far soever you go in common workings and external performances . Hear then , O people , and let nor profaneness swallow you up : let not an almost Christianity deceive you , orignorance carry you blindfold to perdition . Oh the thousands , and ten thousands that have been undone by one of these ! Ah how often have you been warned against them , least you should split against these dangerous Rocks . O Jerusalem , Jerusalem , said Christ , and O Taunton , Taunton , may I say from him , how often ? who can tell how often , would Gods servants have gathered you , and you would not ? many , very many of you would not . But will you now ? will you yet come in ? I cannot forbear once more , even out of the Prison to call after poor Sinners , and make one tender of mercy more . O come to the Waters of Life , wash you , make you clean ; read with diligent observation , the melting passages , Prov. 1. 22. to the end , Isa. 1. 16 , 21. Isa. 55. 6 , 10. Oh obdurate Sinners , if none of these things move you ! But for you , whose very hearts are set against every sin , and are deliberately resolved for God and Holiness before all the Worlds delight ; you that have experience of a thorow change , and are brought to have respect to all Gods Commandments , who will have none but God for your happiness , none but Christ for your Treasure , that must and will have him , come what will come , blessed are you of the Lord : O happy Souls rejoyce in the Lord , and again , I say , Rejoyce : let your Souls magnifie the Lord , and your spirits rejoyce in God your Saviour . Live you a life of praise , you are highly favoured of the Lord , your Lines are fallen in a pleasant place : only stick you fast to your choice : Beware lest any man beguile you of your reward : watch and keep your Garments about you , lest you walk naked , and men see your shame . Many will be plucking to pull you out of Christs hands ; but the harder they pluck , the harder do you cling , and cleave to him , and the better hold fast do you take of him : Blessed is he that overcometh . And now the God of Heaven fill you all with himself , and make all Grace to abound in you , and toward you , and that he may be a Sun to comfort you , and a Shield of protection to you , and shine with his happy Beams of Grace and Glory on you all : Farewel in the Lord , I am Yours in the Bonds of the Gospel , JOSEPH ALLEINE . August , 28. 1663. LETTER , XVI . [ How to live to God. ] To the Beloved People , the Inhabitants of the Town of Taunton , Grace and Peace : Most endeared Christians , TO tell you I love and long for you seems somewhat needless . I cannot doubt of your confidence that you have a deep share in my tenderest affections : for this let my labours among you , and the hazards for you speak , rather that I 〈◊〉 self . Beloved , I am , without a Complement the devoted servant of your souls prosperity , and the interest of Christ in you : may the Lord Jesus be set up higher in your hearts ; may his name ever live in you , and be magnified by you , and I have what I ask . If this work be not promoted among you , I shall account all my letters but waste Paper , and all my pains but last labour . Brethren , I beseech you , that none of you live to your selves , for this were directly to cross the very end of Christ's death : for therefore he died that you should not live to your selves , 2 Cor. 5. 15. Oh live to him that died for you ! live to him that is the God of your life ! live to him that bought your lives with the expense of his own ! To him that bought you from destruction ; and not only so , but bought your names into the eternal Inheritance , reserved in the Heavens for you . Will a man be easily perswaded to lose his life ? how infinitely tender are men here ! And yet in the worst sence the most of men do lose their lives , yea , lose them for nothing . Beloved , consider , I beseech you , that life is lost , that is not lived unto God. If you would not loss your lives that you live , see to him who is the end of your lives . Oh remember this , and reckon that day lost which you have not lived unto God! Brethren , how great a part of our lives have we really , alas ! too too really lost ? I beseech you take heed : here you are careful about many things , but be beware that other things do not put out this which should be the main of your cares , to wit , the spending your days and strength for him that made you . Would it not be dreadful for a man to find at last when he comes to his account with God , that his whole life , or at least the main of it had been but damnable self-seeking . That a man should have so many years allowed him by God , and he should at last be found to have been but a false and wicked servant that had set up for himself with his Masters stock , and alienated his goods , and turned them to his own use ? Well , that you may throughly learn the grand lesson of living unto God , take these Counsels . First , Settle it upon your heart that it is the sum of all your business and blessedness to live unto God : 'T is your business ; for his pleasure you are and were created : what have you else to do but to serve your Maker in your general and particular Callings ? what was the Candle made for ( saith one ) but to be burnt ? beloved , what else have you strength for , but for God ? doth he maintain servants , and shall not he look for their Work ? Would you endure it that the servants that you find with meat and wages should set up for themselves , that they should eat your bread and all the while do their own work ? beloved , Gods service is your business , and he made you and keeps you for no other end ; and it is your blessedness too . Labour to be under the rooted conviction of this principle , that your very happiness lies in pleasing and honouring of God. Let the sense of this live fresh upon your hearts , and it will regulate your whole course . Secondly , Remember what a dangerous , yea , damnable thing it is to live your selves : To make it our main care and business to please and gratifie our selves , or to have applause from and reputation with others , or to grow rich in the world , and greaten our selves and posterity , is the certain evidence of a graceless heart . And though the Godly do make God their principle end in general , yet they must know , that for so much of their lives as is spent besides , this end ( which is too too much ) they shall suffer loss . Thirdly , Labour to keep alive upon your selves a deep sense of your strong obligations to Good. Often think with your selves what a righteous , what a reasonable thing it is , that you should with all that you have serve the Lord. Beloved , shall not the Vessel be for the use of the Porter that made it ? Shall not the servant Trade for his Master with whose goods he is entrusted ? do you not fetch all your bread from Gods door ? Is not he the Rock that begat you ? the Author of your being and well-being ? is not this he that can crucifie you or release you ? can save you or damn you at his pleasure ? Is it not from him that you fetch every breath ? your interest obliges you to please him . Why should Beltshazzars charge be against you ? that the God in whose hand your breath is , and whose are all your ways , you have not glorified , Dan. 5. 23. Fonrthly , Do not only intend God as the general end of your course , but in every solemn action actually mind your end . Though a man need not , cannot think of his Journeys-end at every step , yet with care he might come to this in every solemn action , particularly and expressy to mind his end : a man cannot ( nor need he ) think at every bit that he puts into his mouth , I will eat this for God : yet he might every time he sits down to his Table , remember to eat and drink , not to gratifie his flesh , but to glorifie God , by getting strength for his work . you cannot think of it in every step in your Journey ; but without intending some glory to God by serving his will in your place and station ? and so in your visits and labours . Fifthly , Every morning let this be your first and firm resolution , I will set forth this day in the Name of God. Your first and last thoughts are of greatest consequence ; and therefore I advise you to begin and end with this : when ever you lie down , say in your selves , I will make use of my Bed as an Ordinance of God , that a Servant of his may be refreshed and fitted for his work : when ever you rise up , think I will spend this day for God , and follow the business of my calling , because I am so appointed by God , Zech. 10. 12. And they shall walk up and down in his Name , saith the Lord , &c. Beloved , I design the sweetness and comfort , as well as strictness of your lives . Live to God as you are directed , and you shall marvellously prosper in both . I am not sure yet , whether or no I shall see you at the Assizes , which I earnestly desire to do . I leave all things to our Fathers wise disposal , and commending you to God , I divide my loves among you , and so rest Yours in the bonds of the Lord Jesus , JOS. ALLEINE . From the Prison at Jeulchester , Nov. 14. 1663. LETTER , XVII . [ Motives to set our selves to please God. ] To my most Dearly Beloved , the Servants of Christ in Taunton , Grace and Peace . Most dear Christians , YOur Prisoner in the Lord saluteth you with all dearness : you are the care of my heart , the desire of my Eyes , the joy of my Bonds , and the sweet of my liberty . I am much satisfied in the wise disposal of our Heavenly Father , whether he see it good for me to be a Bond-man , or a Freeman , so I may but serve your Souls to the greatest adventage . Methinks I begin to feel in my self , more than ever the benefit of your Prayers ; the influences of Heaven , through the riches of Free-Grace ( to which alone be the Praise ) being more fully sensible , and sweet upon me . I hope the Lord will restore us one to another in his time , much better than we parted ; in the mean time , see that you stand fast in the hope of the Gospel . The Lord taketh infinite care for you , see that it be your care , the care of your very hearts , to please the Lord : Set your hearts to it as the business of your lives , and the very end of your beings , to walk worthy of the Lord unto all well-pleasing . Set home on your selves such considerations as these . First , It is the very business you were made for , and sent into the world for , to please your Maker . For his pleasure you are , and were Created . Why should the Lord repent that he had made you ? Gen. 6. 6. What treacherous and damnable falshood is this , that when the Lord hath given us Breath and Being , and sent us into the World on purpose on his service , we should like false and wicked servants , set up for our selves ? why should your Creator say , he hath made you in vain ? Secondly , If you set your hearts to please the Lord , you are sure you shall please him . It is not so with men , all the care in the World will not suffice to please some men . How often do Princes forsake their greatest Favourites ? so that if you set to please men , you are not sure to attain your end at last ; yea , rather you are sure not to attain it . But if the Lord doth see your very hearts be set to please him , he will accept you , though you come short , 2 Cor. 8. 12. Read that sweet passage , 2 Chron. 6. 75. Thirdly , It will be a certain sign of your sincerity , when the pleasing of the Lord is your greatest business , Phil. 1. 20. To such the Promise runs , Isa. 56. 4 , 5. It is a distinguishing evidence , truly to seek and prize Gods favour , more then Corn Wine , Psal. 4. 6 , 7. Fourthly , This will set all in order , and bring all your business to a Head , when you have set down this as the one thing necessary , that you are resolved to please the Lord , this will regulate your whole lives , and bring all your business into a little compass . A Christian hath but one thing to do in all conditions , and that is to carry it so in his present state , as that he may please God. A man-pleaser : O how many hath he to please ! what an endless work hath such an one to do ? Fifthly , Consider but how careful the Man-pleasiing Parasite , and time-serving Hypocrite is to please men : and shall not we take as much care to please our God ? oh how doth the flattering Courtier study the humour of his Prince ! be you as careful to study , and to be acquainted with the mind of God. What will not men do to screw themselves into the favour of the Mighty ? oh that you were but as diligent , and unwearied , and punctual in your endeavours , to get and to keep the favour of the Almighty ! Sixthly , Consider whose favour or displeasure is of that consequence to you , as the Lords is of . What if men should be angry with you , have they the Keys of Hell , and of Death ? no , no , fear them not . Can they undo your souls ? can they send you to Hell ? Alas they cannot . See that you dread his displeasure that can . Alas what will their favour avail you ? if they be pleased , can they stand between the Wrath of God and you ? can they pardon your sins ? save your souls ? secure your Eternal concernments ? where is all there favour or good will , when they or you come to die ? It will not 〈◊〉 worth a Rush when most needed . Therefore beloved Brethren , whatever you do keep in with God. Resolve upon it He must be pleased , though all the World be displeased . Le it be enough to you to have his good will : let this be 〈◊〉 One thing that you bend your selves to seek , and if you set 〈◊〉 seek it , you may be sure to find it . The Messenger stay for me , and so I must here shut up my Letter , as Jude 〈◊〉 his . Ye Beloved , building up your selves in your most holy Faith Praying in the Holy Ghost , keep your selves in the love of God looking for the Mercy of our Lord Jesus Christ unto Eternal life Unto his Grace I commend you all , and shall add nothing but to share my loves among you , and so rest , Your Embassador is Bonds , JOS. ALLEINE . Juelchester , November 22. 1663. LETTER , XVIII . [ The Worth of Holiness , ] To the Beloved People the Flock of God in Taunton , Grace and Peace . Most dear Friends , and Brethren , I Am now a Prisoner of the Lord for you Gentiles , and therefore have sent these few Lines , to beseech you by these Bonds which I gladly endure for your sakes , to hold forth , and hold fast the Profession of your Faith without wavering . The Lord make you stedfast in the Holy Doctrine wherein you have been taught . I have not shunned to declare unto you the whole Counsel of God. O remember that by the space of eight years , I ceased not to warn you every one , and kept back nothing that was profitable unto you , but have taught you publickly , and from House to House , warning every man , and teaching every man that I might present every man perfect in Christ Jesus . Oh that Impenitent sinners would yet remember the Invitations , and the obsecrations , and the obtestations , that they have had ! have they not been sought unto ? have they not been intreated ? have they not been followed from the Publick , to their own Houses ? hath not the Word been brought to their Doors ? Hath not Mercy wooed them ? have they not been called under the Wings of Mercy ? And yet they would not . Oh that they would consider it now in the latter days ! Jer. 23. 20. Oh that they would remember , and repent , that there might be yet an after Harvest ! That they would yet come in and live ! Are you yet willing to turn ? hear how Wisdom calls after you , Prov. 11. How long ye simple ones will you love simplicity , and fools bate knowledge : turn you at my reproof . But if they will not hear , good were it for them that they had never been born : It shall be more , and better for Sodom and Gomorah , then for them . But for you that have taken upon you the Profession of strict Godliness , I shall only press you to follow on , and press towards the Mark. You have much work yet to do , and God hath given you no time to Loyter in . I beseech you to put on . That Person that sits down when he hath gotten to that pitch that he thinks will bring him to Heaven , is never like to come thither ; Grace is one of those things that saith , It never hath enough . Let me urge upon you the Apostles Counsel , Heb. 12. 14. Follow after Holiness . First , Holiness is the choicest Ornament : it is and adorning in the sight of God , of great prize . It is the Glory of God , and will you count it your shame ? Exod. 15 : God is glorious in Holiness , and Grace is called Glory , 2 Cor. 3. 18. But we may now cry out as the Psalmist , in his complaint , O ye sons of men , how long will ye turn my glory into shame ? Ps. 4. 2. But be of good comfort , the shame of Holiness is real Glory : how confidently doth Paul shake his Chain ? Acts 28. 20. We read of some that did glory in their shame in a sad sense , that is in that which was real ground of shame , to wit , their sin , Phil. 3. 19. But we meet with others that in a happy sense , did glory in their shame : that is in the shame of Religion , which is indeed a Crown of glory . So did Peter and John , Acts 5. 41. Secondly , Holiness is the safest Muniment : Grace is not onely for Ornament , but for Use. Righteousness is a Brest-plate that keeps the Vitals , and is sure defence from any mortal wounds , Ephes. 6. 14. When the Politicians have done their best with all their politick fetches , it is he that walketh uprightly , that walketh surely , Prov. 10. 19. Let integrity and uprightness preserve me , saith David , Psa. 25. last . I desire no other Protection than Innocency . I desire to be no longer safe than these can preserve me ; when I must let go my Integrety or my sasety , I will chose the danger rather than the fin : and yet will never doubt but my Integrity will save me harmless , and prevent me for ever coming off a Loser . Never perswade me that that man doth choose wisely or will consult his own safety , that runs upon the displeasure of the infinite God , who is a devouring fire , to flie the danger of mans displeasure . Did you ever read or hear of a man so mad as to run upon the swords point , to avoid the scratch of a Pin ? or to run upon a roaring Canon , rather than indanger his being wetshod ? why this is the best wisdom of the distracted World , who will sin rather than suffer , and to save themselves harmless in the World , will run upon God , even upon his neck , and the thick Bosses of his Buckler , Job 15. 25 , 26. Thirdly , Holiness will be found to be your real happiness : Eat of this Tree , and you shall be indeed as God. Godliness is Gods likewise . The beauty of Holiness is this very Image ; Sin is the disease of which holiness is the Cure. Pride is the Timpany , passion the Feavour of the mind ; how restlesly raging is the mind where they reign ? holiness , humility , meekness , are a present ease , a present Cure , if the Patient can take but enough . O what peace and tranquility doth Holiness work in the Mind ! Great peace have they that love thy Commandments , and nothing shall offend them , Psalm 119. 165. Read Isa. 48. 18 , 22. and 26. 3. and 32. 17. Holiness will be a Treasure of Riches , Jam. 2. 5. and a Crown of honour , Acts 17. 11. a Paradise of Pleasure to you , Prov. 3. 17. In a word , holiness is the perfection of mans nature , Heb. 12. 21. the Communication of the Divine Nature , 2 Pet. 1. 4. the earnest of Glory , Matt. 5. 8. and the very entrance of Heaven , Phil. 3. 20. Let me say now to every one of you , as our Saviour to Martha , John 11. 26. Believed thou this ? If you do , live like Believers , and do you follow after Holiness as others follow their Trades , or Studies . Let Religion be your business , and not a thing by the by with you : follow as hard upon the pursuit of Grace , as if you did indeed believe riches and honour were in it . Count your selves well , as long as you keep within the line of your duty . Let holiness sit in your Lips , and season all your Speech with grace . Profess it , own it , plead stoutly and resolve for it , be you Advocates for Holiness , in an Adulterous and wicked Generation , wear it as a Robe of honour , when the spightful World cast the dung of their Reproaches at you for it : let it dwell in your Hearts : Let it adorn your Houses : Let it be your Companion in your Closets : Let it Travel with You in your Journies : Let it Lie down and Rise up with You : Let it close your Eyes in the Evening , and call You out of your Beds in the Morning . Be You the Votaries of Holiness : Keep Her , and She shall Keep You. I shall close with my Loves to You all , onely because I know You love to hear of my Well-fare : I must tell You that Goodness and Mercy do follow me perpetually every Day , and every Night , Glory to God in the highest . Dear Brethren , Fare you well in the Lord , I am Your Devoted Servant in the Gospel , whether a Bond-Man , or a Free , JOS. ALLEINE . From the Prison at Juelshester , Decemb. 3. 1663. Most Dearly Beloved , This was intended for you a Week sooner then it comes to be Communicated . I purposely Write in the middle of the Week , that if any Opportunity be suddenly offered , I may have somewhat ready for You : But last Week I failed of a Conveyance , I shall not add any thing further now , but that I shall follow my Counsels with my Prayers , and shall be an humble Intercessor night and day before God for You : To him I commend You , and to the Word of his Grace , Remaining Yours while I am , J. A. LETTER XIX . [ 1. Try. 2. Rejoyce . ] To the most Loving , and best Beloved , the Flock of Christ in Taunton , Grace and Peace . Most endeared Friends , MY heart is solicitous for You : Your Spiritual and Eternal welfare is the matter of my desires and designes . Let not my Beloved think they were forgotten by me , because you heard not from me the last Week : sleep departed from my eyes to write to you at large ; but in the morning I concluded it best , to defer the imparting of it to You for a season , that you might have it a better way . Can a woman forget her Child , that she should not have compassion on the Son of her Womb ? Yea , they may forget ; but Christ will earnestly remember You still . Natural Parents may be so far unnatural ; spiritual Parents may be so far carnal , as to forget their own Children : I would have you count nothing as certain but Christs love and care . This you may build upon : You need not fear lest time and distance should wear out the remembrance of you with him : Your names are inrolled in the everlasting Decrees of Heaven , and a whole Eternity hath not been able to wear them out . Do any of you Question whether you are so happy as to have your Names recorded above ? I shall bring it to a speedy issue : Do you Question whether Christ hath taken your Names ? Whether you are upon his heart ? Let me ask you , Is Heaven upon your Hearts ? Is the Name of Jesus deeply engraven upon your Souls ? Is his Image and Superscription there ? If you can find that Heaven is the main of your cares , that your hearts are set upon it as your home and your Countrey ; and that it is your great business to seek it and to secure it , then never doubt , if your hearts be chiefly upon Heaven , your Names are unquestionably written in Heaven . Again , hath Christ recorded his Name in your hearts ? Is the Name of Jesus the Beloved name with you ? precious above all ; next to your Hearts ? Is there no other Name under Heaven so dear and sweet to you ? What room hath Christ in you ? If any thing be deeper in your hearts than he is , you are unsound . As the Father hath given him , so do your hearts give him a Name above every Name : Is Christ uppermost with you in your estimations and affections ? Then rejoyce and leap for joy , for your Names are most pretious with Christ , if his Name be above all dear to You. Once more , hath Christ drawn out his own similitude upon You ? Is Christ within You ? doth he dwell in your Hearts ? Then be sure You have a room in his heart : The Image of Christ is in holiness . Is this that which your very hearts are set upon ? Do You thirst for Holiness ? Do You follow after Holiness ? Do you prize it above all Prosperity and worldly Greatness ? Do You hate every sin and long to be rid of it as your most irksome burden ? and use all Gods means against it as far as you know them ? If it be thus with you , Christ hath set his stamp upon your hearts , and so you may be sure he hath set You as a Seal upon his heart . Rejoyce then , O Christians , and bless your selves in the happy priviledge that you have , in being under Christs care . Fear not little Flock ; Stronger is he that is with you , than he that is against you : What though Satan should raise all his Militia against you , adhere to Christ in a patient doing and suffering his pleasure , and he shall secure you : The Lord will not forsake you , because it hath pleased the Lord to make you his people : God hath entrusted you with his Son : You are his Care and his Charge : Many will be listing at you , many will be plucking at you , but fear not , you shall not be moved , none shall pluck you out of Christs hand , he hath all power , Mat. 28. 8. Can Omnipotence secure you ? He is all Treasures , Col. 2. 3. Can unsearchable Riches suffice you ? In a word , he is all Fulness , Col. 1. 21. Can all Content you ? Can Fulness fill you ? if so , you are blessed and shall be blessed . Beloved , We lose unutterably for want of considering , for want of viewing our own Priviledges , and Blessedness . O Man , is Christ thine , and yet dost thou live at a low rate and Comfort ? Is thy name written in Heaven , and yet dost thou not rejoyce ? Shall the Children of the Kingdom , the Candidates of Glory , the chosen Generation , the Royal Priesthood , be like other men ? O Christians , Remember who and whence you are , consider your Obligations , put on a better pace ; Bestir your selves , run and wrestle , and be strong for the Lord of Hosts ( and earnestly , yet peaceably ) contend for the Faith once delivered to his Saints ; What shall we make nothing of all that God hath said and done for us ? Christians , shall he that hath gotten an inriching Office boast of his Booty ? or he that hath obtained the Kings Patent for an Earldome , glory in his Riches and Honour ? And shall the Grant of Heaven signifie little with thee ? Or Christs Patent for thy Sonship and Partnership with himself be like a Cypher ? Shall Haman come home from the Banquet with a glad heart , and glorying in the greatness of his Riches , the multitude of his Children , and all the things wherein the King had promoted him above the Princes ? And shall we turn over our Bibles and read the Promises , and find it under Gods own hand , that he intends the Kingdome for us , that he will be a Father to us , that he gives and grants all his infinite perfections to us , and yet not be moved ? Beloved Christians , live like your selves , let the World see that the Promises of God , and Priviledges of the Gospel are not empty sounds , or a meer Crack . Let the Heavenly cheerfulness and the restless diligence , and the holy raisedness of your Conversations prove the reallity , excellency , and beauty of your Religion to the World. Forget not your Prisener . Labour earnestly for me in your Prayers , who am night and day labouring and suffering for you . I can never bless God enough for his most tender and indulgent care for you , which appears so wonderfully in his Fatherly Protection , and his Fatherly Provision . See that you receive not the Grace of God in vain . Remember with trembling , that of our Lord , To whom much is given of him much shall be required . With my most Dear Loves to you all , I commend you to your Father and my Father , your God and my God , remaining Yours in all manner of Obligations , JOS. ALLEINE . From the Prison at Juelchester , January 20th . 1663. LETTER XX. [ The Felicity of Believers . ] To the most Beloved People , the Servants of God in Taunton , Salvation : Most endeared Christians , I Have longed and waited for a little breathing time , wherein I might write unto you , but I have been oppressed hitherto with so many cares , and such a throng of business , that till now ( and scarcely now ) I have had no time of respiration , wherein I might sufficiently reflect on you , or my self . But although so great a part of Taunton be translated to Juelchester with me , yet I may not , I cannot forget you that are behind . Alas poor Taunton , how should I bewail thee ! did I look upon thee onely with the Eye of sense , Alas ! for thy wonted Liberties , for thy former plenty , and variety wherewith the Lord hath blessed thee ? He had spread a Table for thee in the midst of thine Enemies ; Bread hath been given thee , and thy Waters have been sure : But now a Famine seems to threaten thee , and the Comforters that should relieve thy Soul are far from thee . Thy Shepheards are removed . Thou seest not thy Signs , nor thy Prophets , and thy wonted helpers are now disabled from giving thee supplies , Alas , how do thine Enemies triumph , and thy Teachers and thine Inhabitants are become their Captives ! and how great is the Cry of thy Poor , and thine oppressed ! Such would be the Language of Sense , if that were suffered to be the Speaker . But Faith will speak in another Dialect . And therefore amongst my other Counsels , that I shall send you , this shall be the first . Judge not of the present Providences , by the conduct of Sense , but by the eye of Faith. Faith will see that we are then most Honoured , when we are most vilified , and reproached , and set at nought for the sake of Christ ; and that we are then most happy , when the World hath done its worst to make us miserable . Faith will tell you ; that GOD is a very present help , when you seem quite to fail of Help ; and will shew you the Well of Water , that is near , when the Water in the Bottle is spent . What though you seem to have lost Ministers , Husbands , Friends for a Season ? Faith will tell you , that they are well bestowed , and that it will be both your , and their Advantage , in the Day of Retribution . Brethren , what are you for ? Are you for the present World , or for that to come ? Are you for your Temporal enjoyments , or do you seek for Glory , Honour , and Immortallty ? If you are for this World , you have made a very imprudent choice , in taking up the Profession of Godliness and cleaving to and owning the hated ways of the Lord ; But if you are for Glory , and for Eternity , then be of good Chear , all these things do make for us . You are Witnesses how often I have told you of these things , and I can say with the Apostle , I believed therefore have I spoken , and therefore I am nothing moved with all these things , nor with the things that do yet further abide me . I believed , and therefore I told you , that you should never be losers by Jesus Christ. Nay , do I say I told it you , You know the Lord Jesus Christ hath shewed you , that the Persecuted are doubly blessed ; that such should rejoice , and leap for joy , because great is their Reward in Heaven . Hath not God said , that if we suffer with him we shall also Reign with him ; and that these light afflictions work for us a weight of Glory ? And if this be true , I pray you , tell me whether GOD heth not dealt well with us in counting us worthy of this little Tribulation for his Name ? Indeed the Sufferings is but little ; but verily the Reward will not be little . I know whom I have trusted : I am well assured the Glasse is turned up , and ever hour reckoned of our imprisonment , and every Scorn and Reproach of our Enemies is kept in Black and White . I believe , therefore do I speak ; GOD is infinitely tender of us , my Brethren , though a Poor and despicable Generation . I value not the pop-gun threats of a frowning World ; 't is well with us , we are GODS Favourites . Come by Beloved , let us sit down under his Shadow : Here is safety , and rest , if God be for us , who can be against us ; Verily he Bottles all our Tears , and tells all our Wandrings : He numbers all our hairs , whosoever toucheth us shall not be Innocent . Know you not that we are the Apple of his Eye ? Hath not he reproved the greatest for his Peoples sakes , saying , reproach not mine anointed ? And so we forget how he loved us . Are not we his Jewells ? Doth he not own us for his Members , for his Children ? Ah what a Block doth Unbelief make of man ? What , do you think that all this doth signifie nothing ? Can you forget your Children ? Will you suffer your Jewells to lie in the Dirt , or make no reckoning of them whether they are lost ? Verily I write not this without shaming reflectious upon my own stupidity . What , Beloved of God , adopted by God! What , a Member of Christ Jesus ! A vessel of Mercy ! An heir of Glory ? What , and not yet swallowed up in the sense of Gods infinite love ! Blush , Oh my Soul , and be confounded before the most High , & cover thy face with shame . I remember what the Heathen Seneca writes , observing the expressions of Gods love to man in his common Providence ; Verum est , usque in delicias amamur , that is , it is a very truth , we are beloved of God even as his darlings . My Brethren , Have Faith in God. Believe his Promises : Walk in the sense of his love . Comfort your selves in Gods love towards You , under all the hatred and envy of men , and the contradiction of sinners that You meet with . Be strong and of a good courage , God is for You. Be assured that he that walketh uprightly , walketh surely : Forsake not the assembling of your selves together . Now see that You speak often to one another , and build up each other in the holy Faith. God knows I cannot do for you , as I would ; I would have been larger to You , but I cannot . My most dear Loves I desire You to share among you . I am greatly Yours . The Peace that passeth all Understanding keep your Hearts and minds . I am Yours to serve you and for you with all readiness of mind , JOS. ALLEINE . From the Prison at Juelchester , July 28th . 1665. LETTER XXI . [ What do you more than others ? ] To the most Dearly Beloved , the Servants in Taunton , Grace and Peace . Most loving and entirely Beloved , YOu are a great Joy to me . I know not what thanks to render to the Lord for you , when I hear of your Constancy , and Pidelity , and Zeal , in adhering to him , and his Ways , even in such a time as this , you are highly favoured , Blessed be the Lord God of Israel , that he hath regarded the low Estates of his Servants : That he should ever Indulge you as he hath , and Hover over you , even as the Eagle stirreth up her Nest , and fluttereth over her Young , spreadeth abroad her Wings , taketh them , beareth them on her Wings , for so hath the Lord your God dealt with You : He hath kept you as the Apple of his Eye , and since the Streams of Cherith were dried up , yet to this day he hath not suffered the handful of Meal to wast , nor the Oyl in the Cruse to fail , but ( though you have no certainty to trust to ) hath continually provided for you to the full . How should I love and bless the Lord for this his great Grace towards you , while I live ! Now I beseech you my Brethren , that you consider the Kindness of the Lord ; for the Lord your God is he that careth for you , and that you love the Lord your God , and fear him for ever , for he is your Life , and the Length of your Daies . And as Job had a holy fear of his Children , least they should have offended : So my most dearly Beloved , I am jealous of you with a Godly jealousie , lest any of you should receive this Grace of God in vain . I must not cease to put you in mind , that God doth look for no small matters from You. Remember my most endeared Charge , that the Lord doth look for singular things from you , that there be not a barren Tree , nor a Dwarf Christian among you ; where the Lord doth strow much , he looks to gather much ; and where he soweth much , he expects to reap accordingly . Whose account my Beloved , is like to be so great as yours ? O look about you , and think of the Master coming to Reckon with you for his Talents ; when he will expect no small increase . Beloved , what can you do ? How much are you grown ? What spoil have you made upon your Corruptions ? What progress in Grace ? Suppose Christ should put that awakening Question to you , What do you more than others ? Beloved , God doth expect more of his People , than of any others in the World besides : And well he may . For First , He hath bestowed more on them than on others : Now where much is given , much shall be required ; Can you think of that without trembling ? He hath bestowed on them singular Love more than on others ; You only have I known of all the Families on Earth . He hath a distinguishing Love and Favour for his People , and he looks that his Love should be a constraining Argument to Obedience . Again he hath laid out a singular care on his People , more than on others : He cares for no man , for nothing in all the World , in comparison of them . He reproveth Kings for their sakes . He will give Nations , and Kingdomes for their Ransome . So precious are they in his sight , and so dearly Beloved , that he will give men for them , and People for their Life . He withdraweth not his Eyes from the Righteous , he will not indure them out of his sight . The Eyes of the Lord are upon the Righteous , and first the Eye of his more accurate Observation : God can wink at others as it were , and overlook what they do with little notice , but he hath a most curious eye upon his People , he marketh their steps , and booketh their words , he weigheth their Actions , and pondereth all their goings . And should not they walk more cautiously , and charily , than any alive , that are under so exact and curious an Eye ? Secondly the Eye of special Care , and Protection . Behold the Eye of the Lord is upon them that fear him . I will guide thee with mine Eye : And should not they be infinitely tender and careful how to please the Lord , who have his singular Care laid out on them ? In short , God hath bestowed on them singular Priviledges more than others : These are a peculiar Treasure to him above all People , a Kingdome of Priests , an Holy Nation , a singular separated People , they dwell alone , they are diverse from all People : When the whole World lies in wickedness , these are Called and Chosen , and Faithful , Washed and justified , and Sanctified in the Name of the Lord Jesus , and by the Spirit of our God. The rest are the Refuse : These the Jewels : These are taken , and they are left . Shall not Gods Priests be Cloathed with Righteousness , and shall not Princes Live above the rate of Peasants ? Secondly . He hath intrusted them with more than others : Not onely with the Talents of his Grace ( for the increase whereof they must give a strict account ) but also with the Jewel of his Glory . How tenderly should they walk , that are entrusted with such a Jewel ? Remember , your Makers Glory is bound up in your fruitful walking . Thirdly , He hath qualified them more than others . He hath put into them a Principle of Life , having quickned them together with Christ. He hath set up a Light in their Minds , when others lie in Darkness . He hath given them other Aids , than others have , even his Spirit to help their Infirmities , when others lie like Vessels that are Windbound , and cannot stir . Fourthly , He hath provided for them other manner of things than for others . These are the little Flock to whom it is his good pleasure to give the Kingdom ; great are the preparations for them . The Father hath prepared the Kingdome for them from the Foundations of the World : The Son is gone to Heaven on purpose to prepare a place for them : The Spirit is preparing them , and making them meet to be partakers of the Inheritance of the Saints in Light : And should these be like other People ? Brethren beloved , God and Men do expect you should do more than others , see that that you be indeed singular . For 1. If you do no more for God than others , he will do more against you then others : You onely have I known , therefore will I punish you . The barren Tree in the Vineyard must down , whereas had he been in the Common he might have stood much longer . God looked for Grapes from his Vineyard , on which he had bestowed such Care and Cost more than ordinary , but when they bring forth wild Grapes , he will lay them waste in a worse manner than the Forrest . When Christ came to the Figg-tree seeking Fruit , and met with none , he Curst it from the Root , whereas had it been a Thorn or Bramble , it might have stood as before . 2. If you do no more than others , you must look for no more than others : If you should put off God with a common Obedience , you must expect to be put off with common Mercies . 3. Except you do more than others , God will be dishonoured more by you than others . I have been too long with you , but I am earnestly desirous you should be sensible of Gods extraordinary Expectations from you . And truly , as God looks for more from his own than others , so he looks for more from you than others , even of his own , because that he hath done more : See that you be shining Christians , that you be strong in the Grace of God ; that you press toward the Mark. But I must conclude ; I give my Loves among you all , being able to add no more , but that I am Yours in servent Loves and Longings , JOS. ALLEINE . From the Prison at Juelchester , January 2. 1663. LETTER XXII . [ Christian Care , Faith , Self-denial . ] To the most Beloved People , the Servants of God in Taunton , Salvation : Most endeared Christians , THe reason why my Letters have not of late come so thick as formerly to you , is not because I forget to love you , and to care for you ; but because I have been busily taken up in other Labors of sundry kinds for you . I am yours , and love to be so , being ambitious not to have dominion over your faith , but to be a helper of your Joy. Christs Officers are so your Rulers in the Lord , as yet to Preach not themselves , but the Lord Jesus Christ , and themselves your Servants for Jesus sake . I have no greater felicity under God , than to serve the good of Souls . Brethren beloved , How fares it with your Souls ? Are they in Health ? Do they prosper ? I wish your Temporal prosperity . It is a joy to me to hear when your Trade doth flourish : But these are but very little things if we look into Eternity . Brethren , my ambition for you is , that you should be Cedars among the Shrubs , that from you should found out the Word of the Lord , and that in every place your Faith to God-ward should be spread abroad . That Taunton should be as a Field that the Lord hath blessed : That you should not onely have the Name , but the Spirit , Life , Power , Heat , Growth , Vigour of Christianity among you . Let not Taunton onely have the Name to live , and be noted for the Profession of Religion , but see to it my Brethren , that the Kingdom of God be with you : Oh that every one of your Souls might be a Temple of God! Oh that every one of your Families might be a Church of God! Beloved , look to it , that every one that nameth the Name of Christ among You do depart from Iniquity , secret as well as open , of the Heart as well as of the Life . Let no man think that to make an out-cry upon the Wickedness of the Times , and to be of the Professing Party ; will serve his turn ; many go to Hell in the company of the wise Virgins . That no man may be a Self-deceiver , let every man be a Self-Searcher . He that keeps no Day-Book in his Shop , and no Account , no Record in his Conscience , his Estate and his Soul will thrive both alike . Beloved , I would that You should remember whither You are a going . If a man be after a few Months to be Transported into another Countrey , never to Return more , he will send over whatever he can , and make the best Provision that he may against he comes into another Countrey . Dear Brethren , You are Strangers and Pilgrims here , and have but a few Months abode in this Countrey , see that you Traffique much with Heaven . Christ is our Common Factor , O send over to him what possible you can . Give Alms plentifully , Pray continually , be much in Meditation and Consideration ; Reckon with your selves daily : Walk with God in Your Callings : Do all the Duties of your Relations as unto God : Live not one day to your selves , but unto Christ : Set forth continually in his Name , so shall you be continually Transporting into another World , and laying up Treasure in Heaven : And O the blessed Store that You shall find there after a few Years diligence in such a holy Course ! Beloved , while You are here in this World , You are but like a Merchants Ship in a strange Port , the day for your Return is set , and You are to stay no longer then till your Fraight is ready . Be wise , know your season , improve your time , You are made or mar'd for ever , as You speed in this one Voyage . There is no returning again to this Countrey to mend a bad Market , God will call in all his Talents , Time shall be no longer . Oh? come in , come and buy now while the Market is open , that You that want may have Grace , and You that have may have it more abundantly . Go and plead with the Lord Jesus , that he hath bid You come , buy and eat without Mony , and without Price ; that he hath counselled You to come buy of him Gold , Raiment , and Eye-salve ; tell Him You are come according to his call , and wait upon him for Grace ; for Righteousness , for Light and Instruction : Lay hold on his Word , plead it , live upon it ; he is worthy to be Believed , worthy to be Trusted , go out of your selves to him , unlearn your selves . There is a threefoold Foot that Carnal-self stands upon , our own Wisdome , our own Righteousness , our own Strength , these three Feet must be Cut off , and we must learn to have no subsistence in our selves but only in Christ , and to stand only on his bottom . Study the excellent Lesson of Self-denial , Self-annihilation , A true Christian is like a Vine that cannot stand of it self , but is wholly supported by the Prop it leans on . It is no small thing to know our selves to be nothing , of no might , of no worth , of no understanding , nor reality ; to look upon our selves as helpless , worthless , foolish empty shadows . This holy Littleness is a great matter ; when we find that all our Inventory amounts to nothing but Folly , Weakness , and Beggery ; when we set down our Selves for Cyphers , our Gain for loss , our Excellencies for very Vanities , then we shall learn to live like Believers . A true Saint is like a Glass without a Foot , that set him where you will , is ready to fall every way till you set him to a Prop : Let Christ be the only Support you lean unto . When you are throughly Emptied and Nullified , and see all comeliness to be but as a withered Flower , dead , dried , and past Recovery , then You will be put upon the happy necessity of going out to Christ for all . The Messengers haste forceth me Abruptly to end here : I can add no more , by my Prayers to my Counsels , and so commending you to God , and the Word of his Grace , I rest The fervent Well-willer of your Souls , JOS. ALLEINE . From the Prison at Juel-Chester , April 16. 1663. LETTER XXIII . [ Right Reasons in Suffering . ] To my dearly Beloved , the Flock of Christ in Taunton , Grace and Peace : Most loving and dearly Beloved , I Know not what thanks to render to you , nor to God for You , for all the unexpressable love which I have found in you toward me ; and not terminatively to me , but to Christ in me ; for I believe it is for his sake , as I am a Messenger and Embassador of his to You , that you have loved me and done so much every way for me ; and I think I may say of Taunton as the Psalmist of Jerusalem , If I forget thee , let my right hand forget her cunning , if I do not remember thee , let my tongue cleave to the roof of my mouth . I would not , my dear Brethren , that You should be dejected or discouraged at the Late disappointments : For through the goodness of God I am not , but rather more satisfied than before : and this I can truly say , nothing doth sadden me more than to see so much sadness in your faces . As on the contrary nothing doth comfort me so much , as to see your Chear and Courage . Therefore I beseech you , Brethren , faint not because of my Tribulation , nor of Gods delays , but strengthen the hands , and the feeble knees . And the Lord bolster up your hands , as they did the hands of Moses , that they may not fall down till Israel do prevail . Let us fear lest there be some evil among us , that God being angry with us , doth send this farther tryal upon us . Pray earnestly for me lest the eye of the most jealous God should discern that in me which should render me unfit for the mercy You desire . And let every one of you search his heart , and search his house to see if there be not 〈◊〉 there : Let not these disappointments make you to be nevertheless in love with Prayers , but the more out of love with sin . Let us humble our selves under the mighty hand of God , and he shall exalt us in due time . And for the Enemies of God , you must know also that their foot shall slide in due time . Let the Servants of God encourage themselves in their God : for in the things wherein they deal proudly , he is above them : Therefore fret not your selves because of evil-doers ; commit your Cause to him that judgeth righteously . Remember that you are bid if you see oppression of the poor , and violent perverting of Judgment and Justice in a Province , not to marvel at the matter : Verily , there is a God that Judgeth in the Earth : And you have the liberty of Appeals : Rest in the Lord , and wait patiently for him , and fret not your selves , because of the men that bring wicked devises to pass : take heed that none of you do with Peter begin to sink , now you see the waters rough , and the winds boysterous : these things must not weaken your Faith , nor cool your Zeal : for they are great Arguments for the strengthning of it . What clearer evidence can there be for the future Judgment and Perdition of the ungodly , and Coronation of the Just in another life , than the most unjust proceedings that are here upon Earth : Shall not the Judge of all the Earth see right to be done ? We see here nothing but confusion and disorder , the wicked receiveth according to the work of the Righteous , and the Innocent according to the work of the Wicked . The Godly perish and the Wicked flourish ; these do prosper , and they do suffer . What! Can it be ever thus ! No doubtless , there must be a day when God will Judg the World in Righteousness , and rectifie the present disorders , and reverse the unrighteous Sentences that have been passed against his Servants . And this evidence is so clear , that many of the Heathen Philosophers have from this very Argument ( I mean the unrighteous usage of the Good ) concluded that there must certainly be Rewards and Punishments adjudged by God in mother World. Nor yet lose your Zeal : Now is the time that the love of many doth wax cold : but I bless God it is not so with you : I am sure your love to me is , as true Friends should be , like the Chimneys , warmest in the Winter of Adversity : and I hope your love to God is much more , and I would that You should abound yet more and more . Where else should you bestow your Loves ? Love ye the Lord , ye his Saints , and cling about him the faster now ye see the World is striving to separate you from him . How many are they that go to knock off your fingers ! O methinks , I see what tugging there is . The World is plucking , and the Devil is plucking : Oh , hold fast , I beseech you ; hold fast , that no man take your Crown . Let the Water that is sprinkled , yea , rather poured upon your Love , make it to flame up the more . Are you not betrothed unto Christ ? Oh Remember , Remember your Marriage-Covenant : Did you not take him for Richer for Poorer , for better for worse : Now prove your love to Christ to have been a true Conjugal love , in that you can love him when most slighted , despised , undervalued , blasphemed among men . Now acquit your selves , not to have followed Christ for the Loaves , Now confute the Accuser of the Brethren , who may be ready to suggest of the best of You , as he did of Job , Doth he serve the Lord for nought ? And let it be seen that You loved Christ and Holiness purely for their own sakes , that You can love a naked Christ when there is no hopes of worldly advantage , or promoting of self-interest in following him . Yet beware that none of you do stick to the wayes of Christ and Religion upon so carnal an Account as this , because this is the Way that you have already taken up , and you count it a shame to recede from your Principles : I am very jealous lest some Professors should miss of their Reward for this : Least they should be accounted Turn-coats and Hypocrites ; therefore they will shew a 〈◊〉 of spirit in going on , since they have once begun , and cannot with honour retreat . Would you chose holiness and strictness , if it were to do again ? Would you enter yourselves among Gods poor people , if it were now first to do . Would you have taken up the Profession of Christ , though you had foreseen all this that is come and coming ? This will do much to evidence your sincerity . But I forget that I am writing a Letter , being prone to pass all bounds when I have thus to do with you . The Lord God remember and reward you and your Labours of Love. The Eternal God be your Refuge , and put under you his everlasting Arms. The Peace of God that passeth all understanding Keep your Hearts . Christs Legacy of Peace I leave with you , and Rest , with my dear affections to You all : Your Embassador in Bonds , JOS. ALLEINE . LETTER XXIV . [ Councel for Salvation . ] To the most Beloved , the Servants of Christ in Taunton , Salvation . Most endeared Christians , MY continual Solicitude for your State , will not suffer me to pass in quiet one week without Writing to you , unless I am extraordinarily hindred . Your Sincerity , Stedfastness , and Proficiency in the Grace of God , is the matter of my earnest desire , and that which I should account my self happy in . I have a longing desire to see the Faces of you all , and ( besides mine Expectation ) shall ( I trust ) speedily have the opportunity to see you at the approaching Assizes , which I shall greatly rejoice in , notwithstanding our coming may be otherwise attended with many Inconveniencies . In the mean time I send you a few Prison Counsels . As , 1. To improve for Eternity the Advantages of your present State. Though you are at many disadvantages with respect to the publick Ordinances , yet you have many wondrous and most happy Priviledges , which Spiritual Wisdom would make no small improvement of . Oh what a Mercy have you that you may serve God while you will in your Families ! That you may be as much as you will with God in secret Prayer , and holy Meditation , and Self-examination ! I beseech You consider what a Blessing You have above others , that have your Health , and a Competency of the Comforts of this Life , and are free from those continual pains , or Heart-eating Cares , that others are disabled by , from looking after God and their Souls , as You may do . Oh consider what a blessed Seed-time You have for Eternity ! Now be wise and improve your happy Season , your day of Grace . Prepare for Death , make all sure : Press on towards the Mark , lay up in store for your selves a good Foundation against the time to come . In the Morning sow your Seed , and in the Evening withdraw not your Hand . Treasure up much in Heaven : What profit is it that you have more than others ? more Liberty , more Comfort , more Health , more Wealth , than others ? except You love God more , and serve him better than others . Now ply your Work , and dispatch your Business , so as that you may have nothing to trouble You upon your Death-Beds . 2. To Consider also the Temptations , and Disadvantages of your State. Study to know your own weaknesses , and where your danger lies , that you may obviate Satan , and prevent your Miscarrying : There is no Condition but hath its Snares . See that You acquaint your selves with his Devices , least You be beguiled by him , and caught in his Trap through your own unwariness . You that are well provided for in the World , had need to watch your selves , least You fall in love with present things , least you be lifted up , least You trust in those Carnal props , and put confidence in the Creatures , least You warp , and decline , and baulk your duties through Carnal fear , and the desire of preserving your Estates . You that have little in the World , are not without your temptations neither : Oh take heed of envying others prosperity , of murmurring and discontent , of diffidence and distrustfulness , of using indirect means to help your selves : Be sure You make not the Worlds pressures upon you , an excuse from your daily serving of God in your Families , and in secret . Set this down as your Rule , and unchangeeble Resolution , that God and your Souls and your Families shall be looked duly and continually after , go the world which way it will. Consider what sins your Tempers , Relations , Callings , do most expose you to . Be not strangers to your selves . Prove your selves upright in keeping from your Iniquities . 3. To converse often with your Dust. Brethren we are going , we are going , the Grave waiteth for us : Oh forget not that Corruption is your Father , and the Worm your Mother , and your Sister . These are your poor Kindred that you must shortly dwell with , when you come to your long Home : Remember the days of Darkness which shall be many . Take every day some serious turns with Death . Think where you shall be a few days and nights hence , happy he that knew what to morrow meant for 20. Years together . Believe it , you will find it no little thing to die . Think often how you are provided , how you should receive the Sentence of Death . Were you never within sight of Death ? How did it look ? What did you wish for most at that time ? What did then trouble you most ? Oh mark those things , and live accordingly . Often ask your Hearts , What if God should this night require my Soul ? 4. To serve your Generation with your might while you have time . You have but a very little time to bring God any Glory here , or to do your Friends any good ; now up and be doing . Now or never live in the deep and and constant sense of the very little time that You have for this World , and the great work You have to do . You are going whence You shall not return . There 's no After-Game to be Plaid . What! But one cast for Eternity , and will You not be carefull to throw that well ? Most dearly Beloved , I covet after your furtherance in Mortification , and Growth in Grace . And Oh that I could but represent Death to You , as shortly it will shew it self : Or could but open a Window into Eternity to You : How effectually would this do the work . Then the Cripple would fling away his Crutches , and betake himself to his Leggs : Then the Slothful would pluck his Hand out of his Bosome , and shake off his Excuses , and be Night and Day at his work . Then the Laodicean would be recovered from his benumed frame ; then we should have no Halving in Religion , no Lazy wishing and complaining ; but men would ply the Oars to purpose , and sweat at their work . But Oh unhappy man , how powerfully hath the World bewitched thee ! How miserably hath Sin unmanned thee , that thou shouldst look no farther than thou canst see , and to be taken up with present things , and forget so momentous Concernments as are before thee ? But You my Brethren , lift up your selves above the Objects of Sense : May You be men for Eternity , and carry it like those that seek for Glory , Honour , and Immortality . I am apt to be too long with You : I commend You to Divine Grace : my dearest Loves among You , I am Yours in the Bonds of the Gospel of our Lord Jesus JOS. ALLEINE . From the Prison at Juel-Chester , March 5. 1665. LETTER XXV . To the loving and most Beloved People , the Servants of God in Taunton , Grace and Peace . Most dearly Beloved , ALthough I am forced at the present , to be at a distance from You ; yet I would not have you ignorant , that the dear remembrance of you is always fresh with me , and the care of your eternal Welfare is always living upon my heart . Therefore as my Beloved Friends I warn you , and cease not to stir you up by way of remembrance , being jealous for you with a Godly jealousie , that no man take your Crown . My dearly Beloved , I know you have many Enemies , and above all , I fear your bosom Enemies : and as the Watchman of the Lord , I give you careful warning , and exhort you all not to be high-minded , but fear . Blessed is the man that feareth always . Look diligently , lest any of you fail of the Grace of God. You have made much and long Profession of the Name of Jesus Christ : Oh , look to your Foundations , see upon what Ground you stand . Look to your sincerity . You must every one of you stand shortly before the Judgment Seat of Christ , and be tried for your lives : Oh , try your selves throughly first . 'T is easie to mistake Education for Regeneration , and common Conviction and Illumination for Conversion , and a partial Reformation and external Obedience , for true Sanctification . Therefore I beseech you every one , to examine whether you are in the Faith. Prove your own selves . Tell not me , you hope you are sincere , you hope you shall go to Heaven : Never put it off with Hopes , but pray , and try , and search , till you are able to say , yea , and know you are passed from Death to Life , and that you know you have a Building , not made with hands , eternal in the Heavens . Suppose I should ask you one by one , Where are your Evidences for Heaven ? Could you make out your Claim ? Can you bring me Scripture-proof ? Can you shew me the Marks of the Lord Jesus ? What mean you to live at Uncertainties ? Brethren , it is an intollerable Ignorance for any of you in these dayes of glorious Light , not to be able to tell the distinguishing Marks of a sound Believer . And it is intollerable carelesness of your everlasting Welfare , if you do not bring your selves to the Trial by these Marks . What are your hands filled with Books , and your ears filled with Sermons , that tell you so plainly from the word of God , how you shall know whether you are in Christ , and are you still to seek ? Oh , stir up your own selves . Take heed , lest a Promise being left of entring into his Rest , any of you fall short of it at last by Vnbelief . You are a Professing People , you pray , and you hear , and you run upon some Adventures for Jesus Christ : But , O look to your sincerity . Look to your Principles , look to your Ends , else you may lose all at last . Examine , not onely what is done , but whence 't is done , look to the Root , as well as to the Fruit. Eye , not onely your Actions , but your Aims . Remember what a strict and severe Eye you are under . The Lord Jesus makes strict observation upon all your works and wayes . He observes who of you be fruitful , and who be barren and unprofitable . He knows who of you be thriving and who be declining . He observes , who be warm , and who lukewarm : who be sound Christians , and who of you have onely a name to live . Return , O backsliding Christians : You have lost your former Convictions , and lost your former Affections . You are grown remiss in your watch , and your Zeal is turned into a kind of indifferencie , and your diligence into negligence . Your Care is turned into Security , and your tenderness into senslessness . Oh , your case is dangerous . The Lord Jesus hath a great Controversie with you . Oh , remember whence you are fallen , and repent , and do your first works . Strengthen the things that remain , and are ready to die . Oh , rub and chafe your swooning Souls , and ply them with warm applications , and rousing considerations , till they recover their former heat . And know ye from the Lord , that the backsliders in heart shall be filled with his own wayes . O ye barren and fruitless trees : Behold the Axe is lifted up to fell you to the ground , except you bring forth fruits , and those worthy of Repentance . May not Christ say to some among you , Behold these three years have I come , seeking fruit , and finding none ? How is it then that you read not the Sentence passed on the fruitless Tree ? O sleepy Professors , how long will you drive on in this heavy course ? How long will you continue in an unprofitable and customary Profession ? Would you be the joy of our Lord , why know ye , that the thriving Plant is the Masters praise , and his hearts delight . Christians , put on , press towards the Mark , be adding to your Faith , Virtue ; and to Virtue , Knowledge , &c. See that you grow extensively , in being abundant in all forts of good works . Be pitiful , be courteous , gentle , easily to be entreated . Be slow to anger , soon reconciled . Be patient , be ye temperate , be ye chearful . Study not every one onely his own things , but the good of his Neighbor . Think it not enough to look to your own Souls , but watch for others Souls . Pray for them , warn them , be kind to them , study to oblige them , that by any means you may win them , and gain their Souls . Labour to grow intensively , to do better the things that you did before , to be more fervent in Prayer , more free and willing in all the ways of the Lord , to hear with more profit , to examine your selves more thorowly , to mind Heaven more frequently than heretofore . And you , O carnal and unsound Professors , that reckon your selves to be in Christ , but are not new Creatures ; that because you have the good opinion of the Godly , and are outwardly conformable to the wayes of God , perswade your selves you are in a good condition , although your hearts have not yet to this day been renewed : O Repent speedily . Repent , and be converted . What though we cannot distinguish the Tares from the Wheat ? Yet the Lord of the Harvest can . Christ will find you out , and condemn you for rotten and unsound , unless you be soundly renewed by repentance , and effectually changed by converting Grace . Brethren , I fervently wish your Salvation , and to this , while I am able , I shall bend my ardent endeavours , I am now taking advice for my health , and hope in some few Weeks to be restored to you . In the mean time I commend me to Your Prayers , and you to the Grace of God , remaining . Yours in the Lord Jesus , JOS. ALLEINE . Dorchester , July 7th . 1666. LETTER XXVI . [ The Character and Priviledges of true Believers . ] To the Loving and Beloved People , the Servants of God in Taunton , Salvation . Most dearly Beloved , I Longed to hear of your Welfare , but by reason of the Carryers intermitting his Journeys , could not till now obtain my desires , neither had I Opportunity till the last Week of writing to you . I rejoyce to hear by Mr. Ford , of Gods continual goodness towards you ; he is your Shepherd , and therefore it is that you do not want . Me you have not alwayes , but he is ever with you , his Rod and his Staff shall comfort you ; Nay , more then all this , you may hence conclude comfortably for all times , yea , for the whole Eternity to come . Surely Goodness and Mercy shall follow you all the days of your Lives , and you shall dwell in the House of the Lord for ever . In this , my dear Brethren , in this rejoyce , and again I say rejoyce , that God is ingaged in so near and so sweet relation to you . Doubtless your Souls shall Lodge in goodness , and be provided for carefully , and lie down in everlasting safety , that have the Almighty for our Shepherd . Blessed are the Flock of his Hands , and the Sheep of his Pasture , happy is the People that is in such a Case . But who are Christs Sheep ? Not all Professers , I beseech you take heed how you rest in Profession . It is not Profession , but Converson that turns a man from a Swine to a Sheep . Let none of you be deceived , nor flatter your selves , that because you beat the Name of Christians , and do many things , and have escaped the open gross pollutions of the World , therefore you are surely among the number of Christs true Sheep . All this you may attain to , and yet be but washed Swine ; here must be an inward deep and thorow and universal Change upon your Natures , Dispositions , Inclinations , or else you are not Christs Sheep . In a word , If you will be put out of doubt whether you are his Sheep or not , you must trie it by this certain Mark that Christ sets upon all his Sheep , even your Sanctification , you that will stand to the trial , answer me truly and deliberately to these Questions . Do you hate every sin as the Sheep doth the Mire ? Do you regard no Iniquity in your Hearts ? Do you strive against , and oppose all Sin , though it may seem never so necessary , never so natural to you , or have you not you secret Haunts of evil ? For every Swine will have his swill . Do you abstain from sin out of fear , or out of dislike ? Are You at peace with no sin , or do you not hide some Iniquity as a sweet morsel under your Tongue ? Is there not some practice that You are not willing to know is a sin for fear you should be forced to leave it ? Do you love the Commandment that forbids your sin , or do you not wish it out of the Bible , as that evil man wished God had never made the Seventh Commandment ? Again , how do You stand affected towards Holiness ? Do you love it ? Do you choose it ? Do You hunger and thirst after it , and desire it more than any Temporal good ? Have You chosen the way of Gods Precepts , and had rather live Holily than be allowed to live in your sins ? Do You in your very Hearts , prefer a Godly strict Life in communion with and conformity to God , before the greatest prosperity of the World ? Do You chose Holiness , not out of bare necessity , because You cannot go to Heaven without it , but out of love to it , and from a deep sense that You have of the surpassing Excellency , and Loveliness , and Beauty of it ? If it be thus with You , You are the Persons that the Lord Jesus hath marked for his Sheep . And now , Come ye Blessed , all that have this Mark upon You , come and understand your happiness ; You are marked out for preservation , and let it go how it will with the rest ; this I know , it shall go well with you that fear the Lord , that fear before him . You are the separated Ones , the sealed Ones , Upon whom the Angel hath set the Seal of the Living God ; and so you are redeemed unto God from among men , being the First-fruits unto God , and unto the Lamb , and have your Fathers Name written in your Fore-heads . Hear , O beloved Flock , I may give you the Salutation of the Angels , Hail , You are highly favoured of the Lord , Blessed are you among men ; though you are but poor and despised , and like little Benjamin among the thousands of Judah ; You carry away the the Blessing and the Priviledge from all the rest . God hath done more for the least of you than for the whole World of Mankind besides , put all their mercies together . Fear not little Flock , it is your Fathers good pleasure to give you the Kingdom . Blessed are you of the Lord for yours is the Kingdome of Heaven . All that the Scripture speaks of that Kingdome of Glory , that Kingdome of Peace , of Righteousness , that Everlasting Kingdome , It speaks it all to you . Behold your Inheritance , See that you believe . What know you not your own selves ? You are the Sons of God , Inheritours of the Kingdom of Heaven , Joint Heirs with Christ the Lord of Glory . Do you believe this ? Take heed you make not God a Lyar : His Word is nigh you : Have you not the Writings in your hands ? Do I speak any thing but what God hath spoken ? Shall I tell you of the thing which shall be hereafter ? Why thus it shall be . The Son of man shall come in his Glory , and all his holy Angels with him : Then shall he sit upon the Throne of his Glory , and he shall separate you as a Shepherd divideth the Sheep from the Goats , and he shall set you at his own right hand , Then shall the King say , Come ye Blessed of my Father , inherit the Kingdome prepared for you . Do you believe yet ? Do you throughly believe ? If so , then my work is done , then I need not bid you Rejoyce , nor bid you be Thankful , onely believe . Do this and do all Believe and you will rejoyce with Joy unspeakeable , and full of Glory . Believe and you will be Fruitfull , and shew your Faith by your works . Believe and you will Love , for Faith worketh by love . In a word , keep these things upon your Hearts by daily and lively Consideration , and this will bring Heaven into your Souls , and ingage you to all manner of holy Conversation , and Godliness . This will mortifie you to the World , the grand Enemy which I advise , nay , I charge you to beware of . When Saul had gotten his Kingdome , he left off taking Care for the Asses . O Remember yours is the Kingdom : What are You the better that You have all this in your Bibles , if you do not weigh it by frequent and serious Consideration , and ponder these sayings in your Hearts . Beloved , I have written these things to you that your joy may be full . And now Peace I leave with you , I am Christs Embassador to you , an Embassador of Peace ; his Peace I pronounce unto you : In his Name I bless you . Farewell in the Lord , I am The fervent Well-willer of your Souls , JOS. ALLEINE . Devises , June 29. 1666. LETTER XXVII . [ Of the Second coming of Christ. ] To the Faithful , and Beloved , the Servants of God in Taunton , Grace and Peace . Loving and most dearly Beloved , THough I trust my Bonds do preach to You , yet methinks that doth not suffice me , but the Conscience of my Duty , and the workings of my Heart towards You , are still calling upon me to stir You up by way of Remembrance , notwithstanding You know and be established in the present Truth . And if Paul do call upon so great an Evangelist as Timothy , to Remember that Jesus was raised from the dead according to the Gospel , why should not I be often calling upon my self , and upon you , my dearly Beloved , to remember and meditate upon , and closely apply the great and weighty Truths of the Gospel , which You have already received ? And in truth , I perceive in my self and you another manner of heat and warmth in the insisting upon the plainest Principles of Christianity , and the setting them home upon mine own heart and yours , than in dwelling upon any more abstruse Speculations , in the clearest handling of which , the Preacher may seem to be too much like the Winter nights , very bright , but very cold . But now , my Brethren , I shall not with Paul call upon You so much to remember the Resurrection of Christ , as the 〈◊〉 of Christ : Behold , He cometh in the Clouds , and every Eye shall see him ; Your Eyes and mine Eyes : and all the Tribes of the Earth shall mourn because of him : But we shall lift up our heads , because the Day of our Redemption draweth nigh : This is the Day I look for , and wait for , and have laid up all my hopes in . If the Lord return not , I 〈◊〉 , my self undone , my Preaching is vain ; and my suffering is vain , and the Bottom in which I have intrusted all my hopes is for ever miscarried . But I know whom I have trusted : We are built upon the Foundations of that sure Word , we are not built upon the sand of Mortality . Nor do we run so as uncertainly , but the Word of the Lord abideth for ever , upon which word do we hope ; How fully doth this word assure us that this same Jesus that is gone up into Heaven shall so return , and that he shall appear the Second time unto Salvation , to them that look for him . Oh , how sure is the thing ! How near is the time ! How Glorious will his Appearing be ! The thing is sure , the Day is set , God hath appointed 2 Day wherein he will judge the World by that man whom he hath 〈◊〉 ; The manner of it is revealed , Behold the Lord 〈◊〉 with ten thousand of his Saints : The Attendants are appointed and nominated . The Son of Man shall come in his Glory , and all his holy Angels with him . The thing You see is established , and every circumstance is determined . How sweet are the words that dropped from the pretious Lips of our departing Lord ! What generous Cordials hath he left us in his parting Sermons , and his last Prayer ! And yet of all the rest those are the sweetest , I will come again and receive you to my self , that where I am , there you may be also . What need you any further witness : You have heard him your selves , assuring you of his Return . Doubtless he cannot deceive you , you have not onely known , but seen and felt the Truth of his promises . And will he come ? Tremble then ye Sinners , Triumph ye Saints , Clap your hands all ye that look for the Confolation of Israel . O Sinners , where will you then appear ? How will you look upon him whom you have pierced ? Whom you have persecuted ? Whose great Salvation you have neglected and despised ? Wo unto you that ever you were born , unless you should then be found to be New-born . But you , O Children of the most high , how will you forget your travel , and be melted into Joy. This is he in whom you have believed ; whom having not seen 〈◊〉 loved . But how will Love and Joy be working ( if I may so speak ) with pangs unutterable when you shall see him , and hear his sweet Voice commending , applauding , approving of you , and owning you by Name before all the World. Brethren , thus it must be , the Lord hath spoken it . See that you stagger not at the Promise , but give Glory to God by Believing . Again , The Time is near , Yet a little while , and he that shall come will come . Behold , I come quickly , saith he : And again , The Lord is at hand : Sure You are , that death cannot be far off . O Christian , thou dost not know but the next year , nay , possibly the next week , thou mayest be in Heaven . Christ will not long endure thine absence , but will have thee up to him till the time of his General appearing ; when he will take us up altogether , and so we shall be ever with the Lord. Soul , believest thou this ? If thou dost indeed , what remains but that thou shouldest live a Life of Love and Praise ; studying to do all the good thou 〈◊〉 till thou come to Heaven ; and waiting all the days of thine appointed time till thy change shall come . O my Soul. look out and long . O my Brethren , be you as the Mother of 〈◊〉 looking out at the Windows , and watching at the Latices , saying , why are his Chariot-wheels so long a coming . Though the time till you shall see him be but very short , yet love and longing make it seem tedious . My Beloved , comfort your hearts with these Words Look upon these things as the greatest reallities , and let your affections be answerable to your expectations . I would not have told you these things , unless I had believed them ; for it is for this hope that I am bound with this Chain . The Blessing of the Holy Trinity be upon You , I am yours and will be . The God of Peace be with you , I Rest , Your Embassador in Bonds , JOS. ALLEINE . From the Prison at Juelchester , August . 5. 1666. LETTER XXVIII . [ Of the Love of Christ. ] To his most endeared Friends , the Servants of God in Taunton , Salvation : Most dearly Beloved , MEthinks my Brests are not easie , unless I do let them forth unto you . Methings there is somethink still to do , and my Weeks work is not ended , unless I have given my Soul vent , and imparted something to the Beloved flock that I have left behind . And Oh , that my Letters in my absence might be useful to you ! Assuredly it is my joy to serve You , and my Love to you is without dissimulation : witness my twice lost Liberties , and my impaired Health , all which I might have preserved , had it not been for my readiness to minister to you . But what do I speak of my Love ? It is the Sense of the infinite Love of God your Father that I would have to dwell upon you . Forget me , so you remember him . Let me be very little , so he be very lovely in your Eyes . Let him be as the Bucket that goes up , though I be as the Bucket that goes down . Bury me , so that you do but set the Lord always before you . Let my name be written in the dust , so his Name be written deep upon all your Souls . O Lord , I am thy Servant , truly I am thy servant , Glorifie thine own Name by me , and thou shalt have my hand to 〈◊〉 , that I will be content to be hid in obscurity , and to disappear through the overcoming lustre and brightness of thy Glory . Brethren , understand mine Office , I Preach not my self , but the Lord Jesus Christ , and my self your Servant for Jesus sake . Give him your hearts , and I have my Errand . I am but the Friend of the Bridegroom , and my Business is , but to give you to understand his Love , and to gain your hearts unto him . He is an Object worthy of my Commendations , and of your affections . His Love is worth the writing of , and worth the thinking of , and worth the speaking of . O my Brethren , never forget , I beseech you , how he loveth You. He is in heaven , and You are on earth ; he is in Glory and you in Rags ; he is in the shining Throne , and you in dirty Flesh , and yet he loveth you . His heart is infinitely tender of you , even now while he is at the right hand of the Majesty on High. How feelingly doth he cry out at the hurt of his poor Members on Earth ? Saul , Saul , why persecutest thou me ! Oh , of what quick Sense is the Sense of our dear Lord unto us ! when we are touched on Earth he feels it in Heaven . Brethren , Christ is real in all that he speaks unto you : He is not like a flourishing Lover , who fills up his Letters with Rhetorick , and hath more care of the dress of his Speech , than of the Truth . Who ever gave Demonstration of the reallity of his Love at so dear a rate as Christ hath done ? Men do not use to die in jest : Who will impoverish himself to enrich his Friend ? and divest himself of his honour to advance him ? and debase himself to admiration below his own degree to contract affinity with him ? and all this but to make him believe that he loves him . Brethren , possess your very hearts with this , that Christs love doth go out with infinite dearness towards you . Even now while he is in all his Glory , he earnestly remembers you still . This is the High Priest that now is entred into the Holy of Holies , doth bear your names particularly , remembring every poor believer by name . He bears your names , but where ? upon his Brest-plate , upon his Heart , saith the Text , Exod. 28. 29. Ah Christians , I may salute you as the Angel did Mary , Hail you that are highly favoured : Blessed are you among men . Sure your Lot is fallen in an happy place ; What in the Bosom of Christ ? yea , and verily you may believe , and doubt not . I may apply that of Gabriel , O Daniel , thou art greatly beloved , unto you ; you are beloved indeed , to have your Names written upon the very heart of Christ now he is in Glory . Oh , let his Name be written then on your hearts . Do not write his Name in the Sand , when he hath written yours upon his own Brest ! Do not forget him who hath taken such care , that while he is , he may never forget you , having recorded your Names not onely on his Book , but on his Flesh , and set you as a Seal upon his Heart . He hath you upon his heart , but why ? For a memorial before the Lord continually , so saith the Text. Beloved , your Lord is so far from forgetting you in all his Greatness and Glory , that he is gone into heaven on purpose , there to present you before the Lord , that you may be alwaies in remembrance before him . O Beloved , Glory , yea , and Triumph in his Love. Doubtless it must go well with us . Who shall condemn ? It is Christ that died , and rose again , and is now making Intercession . His Interest is potent . He is alwaies present . Our Advocate is never out of Court. Never did Cause miscarry in his hand . Trust you safely in him . Happy is that man for whom he shall undertake to speak . Oh , the Riches of Christs Love ! He did not think it enough to die for You. His Love and care doth not end with his natural Life on Earth , but he ever liveth to make Intercession for us . His Love is like his Life , ever , ever : Knowing no remission in degree , nor intermission of time , no cessation of working , but is ever , ever , in motion towards us . But when shall I end , if I suffer my Soul to run out its length , and my running Pen to enlarge according to the demensions of this boundless Field of Divine Love ? If the Pens of all the World were imployed to write Volumes of Love , if the Tongues of all the living were exercised in nothing else but talking of this love ; If all the Hearts that be were made up of Love ; and all the Powers and affections of the mind were turned into one , to wit the power of Love , yet this were no less than infinitely too little , either to conceive , or to express the greatness of Christs Love. O my dearly Beloved , may your Souls be swallowed up in this Love. Think , and think while you will , you can never think how much You are beloved . See that ye love again by way of Gratitude , though not of Requital : What though your Souls be but narrow , and your powers but little , yet love him with all you have . Love him with all your hearts , and all your strength . To the Meditations , and to the Embraces of Divine Love I leave you , thinking it now not worth while to tell You of my Love , Remaining Yours in the Bonds of your most dear Lord Jesus , JOS. ALLEINE . August 11. 1665. LETTER XXIX . [ Warning to Professors of their Danger . ] To the most Beloved People , the Servants of God in Taunton , Salvation : Most dear Friends MY top Joy is , that my Beloved is mine and I am his : but next to that I have no Joy so great as that You are mine and I am yours , and You are Christs . My Relation to Christ is above all ; He is my Life and my Peace , my Riches , and my Righteousness : He is my Hope and my Strength , and mine Inheritance , and my Rejoycing : In him will I please my self for ever , and in him will I glory . I esteem my self most Happy and Rich , and safe in him , though of my self I am nothing . In him I may boast without Pride , and glory without Vanity . Here is no danger of being overmuch pleased ; neither can the Christian exceed his Bounds in overvaluing his own Riches , and Happiness in Christ. I am greatly pleased with the Lot that is fallen to me : The Lord hath dealt bountifully with me , and none shall stop this my confidence of boasting in Christ. But as my Lot in him is above all , so I will assure You , it is no small content to me , that my Lot is fallen with You. And though many difficulties have fallen to my Lot among You ( for I have broken my health and lost my Liberty once and again , for Your sakes ) yet none of these things move me . I wish nothing more then to spend and to be spent upon the service of your Faith. I bless the Lord for it as an invaluable Mercy , that ever he called me to be an Embassadour of the Lord Jesus Christ to You-wards . In this station I desire to approve my self to him , and that I am withdrawn from my Work for a season , it is but that I may return to you refreshed , and inabled for my Work among You. You may not think that I have forgotten You , and consulted my own ease and pleasure : but if God prosper my Intentions , I shall be found to have been daily serving You in this Retirement . I will assure You , I am very tender of preserving all that little strength that God doth add to me entirely for Your sakes : being resolved not so much as once to broach the Vessel till I draw forth to You. I bless the Lord , I am in great tranquility here in this Town , and walk up and down the Corporation without any Questioning me . Onely it hath pleased the Lord to add to my Affliction since my coming , by taking away my dear Father , the day of whose glorious Translation was the day after my arriving here . But I bless the Lord , I do believe and expect the return of the Redeemer with all his Saints , and the most glorious Resurrection of my own dead Body with all Believers : and this makes me to rest in Hope , and fills me with unspeakable more Joy than the death of my self or any other Saint can with grief . And now I make it my business to be rendred serviceable to you ; and do by this , return You my hearty thanks for your earnest Prayers and Intercessiors to God in my behalf , for it is he that must do the Cure : I seem to my self to be ritired to this place , as a Vessel rent and shatter'd and torn in the Service , that is come to recruit in the Harbour : And here I am as it were rigging , and repairing , and Victualling to put forth again in the Service : which I shall do with the first Wind , as soon as I am ready . What is my life unless I am serviceable ? And though I must for the present forbear my wonted Labour , yet I shall not cease to exhort You , and call upon you while I am absent from You , to stand fast , and to grow up in your holy Faith. Be warned , my dearly Beloved , that You fall not upon these dangerous Rocks upon which so many Professors have been split . There are three Things which I beseech you carefully to beware of . First , Lest while Christ is in your mouths , the world run away with your hearts : There is many a seeming Professor that will be found a meer Idolater ? Many a Soul goes down to Hell in this sin , in the midst of his Profession , and never 〈◊〉 it till it be too late . Remember , I beseech You , that the Oxen , the Farm , Wife , Merchandize , all of them lawful Comforts , did as effectually keep men from a sound and saving closing with Christ , as the vilest lufts of the worst of men . Whatever You find your hearts very much pleased in , and in love with , among these earthly Comforts , set a mark upon that thing , and remember that there lies your greatest danger . What you love most , you must fear most ; and think often with your selves , This , if any thing , is like to be my ruine . Oh , the multitudes of Professors that perish for ever , by the secret hand of this mortal Enemy , I mean the over-valuing of Earthly things . The hearers compared to the thorny Ground , did not openly fall away and cast off their Profession , as the stony ground did ; but while others withered away , the blade of Profession was as green and fresh as ever ; and yet their inordinate affection to the things of this life , did secretly undo all at last . Little do most Professors think of this , while they please themselves in their estates , while they delight themselves so freely in their Children , in their Wives , in their habitations and possessions ; that these be the things that are like to undo them for ever . How little is that Scripture thought of , which speaks so dreadfully to worldly Professors ; Love not the world , for if any man love the world , the love of the Father is not in him . Are there not many among us , who though they do keep up Prayer , and other holy Duties ; yet the strength and vigour of their hearts goeth out after earthly things ? And those are their chief Care and their chief Joy. Such must know , and they are none of Christs , and they were better to understand it now , and seek to be renewed by Repentance , then hereafter when there shall be no place for Repentance . Secondly , Lest while iniquity doth abound , your love to Christ doth wax cold . Remember what an Abomination Laodicoa was to Christ , because she grow so luke-warm ; and what a controversie he had with Ephesus , a sound Church , because she did but slacken and grow more remiss in her love . A Friend is born for Adversity ; and now is the time , if you will prove the sincerity of your love and friendship to Jesus Christ , by following him zealously , resolvedly , fully , now he is most rejected and opposed . Thirdly , Lest you keep up a 〈◊〉 and fruitless Profession , without Progression : See to it my Brethren , that You be not onely Professors , but proficients : Many Professors think all is well because they keep on in the Exercises of Religion ; but alas ! You may keep on Praying , and hearing all the Week long , and yet be not one jot the further . Many there are that keep going , but it is like the Horse in the Mill , that is going all day , but yet is no further than when he first began . Nay , it oft times happens in the Trade of Religion , as it doth in Trading in the World , where many keep on in Trading still , till for want of care and caution , and examining their accounts whether they go forward or backward , they Trade themselves out of all . Oh , look to it my Brethren , that none of You rest in the doing of Duties , but examine what comes of them . Otherwise as You may Trade your selves into Poverty , so you may hear and pray your selves into hardness of heart , and desperate security , and formality . This was the very Case of wretched Laodicea , who kept up the Trade of Religious Duties , and verily thought that all was well , because the Trade still went on , and that she was increased in spiritual Goods , and in a gaining way : but when her accounts were cast up at last , all comes to nothing , and ends in wretchedness , poverty , and nakedness . Most dear Brethren , I wish and pray for the prosperity of you all : but above all , I wish your Souls prosperity , with which , after my most dear Loves to You all , having already exceeded the bounds of an Epistle , I commend You to the living God , Remaining Your fervent well wisher and Embassador in Christ. JOS. ALLEINE . Devises , June 22. 1666. LETTER XXX . [ An Admiration of the Love of God. ] To the loving and most Dearly Beloved , the Servants of God in Taunton , Salvation . My most dear Friends , I Love you , and long for you in the Lord , and I am weary with forbearing that good and blessed Work that the Lord hath committed to me , for the furtherance of your Salvation . How long Lord , how long shall I dwell in silence ! How long shall my Tongue cleave to the Roof of my Mouth ! When will God open my Lips , that I may stand up and praise him ? But it is my Fathers good pleasure yet to keep me in a total disability of publishing his Name among you ; unto him my soul shall patiently subscribe . I may not , I cannot complain that he is hard to me , or useth me with Rigour : I am full of the Mercies of the Lord , yea , Brimful and running over , And shall I complain ? Far be it from me . But though I may not murmur , methinks I may mourn a little , and sit down and wish , O if I may not have a Tongue to speak , would I had but Hands to Write , that I might from my Pen drop some heavenly Councels to my Beloved People . Methinks my feeble Fingers do even Itch to Write unto you , but it cannot be , alas my Right-hand seems to have forgot her cunning , and hath much ado with trembling to lift the Bread unto my Mouth . Do you think you should have had so little to shew under my Hand , to bear witness of my Care for you , and Love to you if God had not shook my Pen as it were out of my Hand ? But all that he doth is done well , and wisely , and therefore I submit . I have purposed to borrow Hands wherewith to Write unto my Beloved rather then to be silent any longer . But where shall I begin , or when should I end ? If I think to speak of the Mercies of God towards me , or mine enlarged affections towards you , methinks I feel already how strait this Paper is like to be , and how insignificant my Expressions will be found , and how insufficient all that I can say will prove at last to utter what I have to tell you ; but shall I say nothing because I cannot utter all , this must not be neither . Come then all ye that fear the Lord , come and I will tell you what he hath done for my Soul. O help me to love that precious Name of his , which is above all my Praises . O love the Lord all ye his Saints , and fear before him ! magnifie the Lord with me , and let us exalt his Name together ! he hath remembred my low estate , because his Mercy endureth for ever . O blessed be you of the Lord , my dearly Beloved , O thrice blessed may you be for all your Remembrances of me before the Lord , you have wrestled with the Lord for me , you have wrestled me out of the very Jaws of Death it self : O the strength of Prayer ! Surely it is stronger than Death . See that You even honour the power and prevalency of Prayer : Oh be in Love with Prayer , and have high and venerable thoughts of it . What Distresses , Diseases . Deaths can stand before it ? Surely I live by Prayer , Prayer hath given a Resurrection to this Body of mine , when Physicians , and Friends had given up their hopes . Ah my dearly Beloved , methinks it delights me to tell the Story of your Love , how much more of the Love of God towards me . I have not forgotten , O my dearly Beloved , I have not forgotten your tender Love in all my Distresses . I remember your kindness to me in my Bonds , when once and again I was delivered up to a Prison for your sakes . I remember with much delight , how You refreshed and comforted me in my Tribulations , how open your hearts were , and your hands were not straightned neither , for I was in want of nothing . I may not , I must not forget what painful Journies you took to visit me , when in places Remote the hand of the Lord had touched me , and though my long Sickness was almost incredible Expensive to me , yet your supplies did not a little lighten my Burthen . And though I put it last , yet I do not mind it least , that You have been so ready in returning Praises to God in my behalf , your Thanksgiving to God , my dear Brethren , do administer abundant cause to me of my giving thanks unto You. And now my Heart methinks is big to tell You a little of my Loue to You , surely You are dear unto me ; but though it be sweet to tell the Story of Love , yet in this I will restrain my self . For I fear least as the Wise man saith of the beginning of strife , so I should find of the beginning of Love , that it is like the letting forth of the Water ; and the rather I do forbear , because I hope you have better Testimonies than Words , to bear Witness herein unto You. But if I sing the Song of Love , O let Divine Love overcarry the Praise ; I found my self in straights when I began to speak of the natural Love between my dear People , and an unworthy Minister of Christ to them ; and it seemed that all that I have said was much too little , but now I have to speak of the Love God , it seems to be by far too much . O infinite Love never to be Comprehended , but ever to be Admired , Magnified , and Adored by every Creature ! O let my Heart be filled , let my Mouth be filled , let my Papers be filled , ever ever filled with the thankful Commemoration of this matchless Love. O turn your Eyes from other Objects ! O Bury me in Forgetfulness , and let my Love be no more mentioned nor had in remembrance among You , so that You may be throughly possessed and inflamed with the Love of God. This , my Beloved , this is that Love which is ever to be Commended , and Extolled by You. See that You studie this Love , fill your Souls with wonder , and feast your Souls with joy , and be ravished with rich contentment in this Divine Love : Take your daily walk , and lose your selves in the Field of Love : Drink , O Friends , yea drink abundantly , O Beloyed , fear no excess . O that your Souls may be drencht and drowned in the Love of Christ , till You can every one say with the ravisht Spouse , I am sick of Love. Marvel not that I wander here , and seem to forget the bounds of a Letter , this Love obligeth me , Yea , rather constraineth me . Who in all the Earth should admire and commend this Love if I should not ? I feel it , I taste it , the sweet Savour thereof Reviveth my Soul , it is Light to mine Eyes , and Life co mine Heart ; the warm Beams of this blessed Sun , O how have they Comforted me , Ravished , and Refreshed me both in Body and Soul ! My benumbed Limbs , my withered Hands , my feeble Knees , my Bones quite naked of Flesh do yet again Revive through the Quickning , Healing , and Raising influence of Divine Grace and Love. Now my own Hands can feed me , and my own feet can bear me , my Appetlte is quick , my Sleep comfortable , and God is pleased to give some increase continually though by insensible Degrees ; And shall not I praise that Love and Grace that hath done all this for me ? Yea , what is this to all I have to tell You ? My Heart is enlarged , but I told You Paper could not hold what I have to speak of the Goodness of the All-Gracious God , in which I live . I am forced to end , least you should not bear my length . My dearly Beloved , I send my Heart unto You , divide my Love amongst you all , and particularly tender it to your Reverend and Faithfull Pastour , whose Presence with you , and Painfulness , and Watchfulness over you , and Zeal and Courage for you in so dangerous a time , is matter of my great Joy and Thanksgivings unto God. The Grace of our Lord Jesus be with you all . Fare you well in the Lord , I remain Your unworthy Minister and servent Well wisher in the Lord , JOS. ALLEINE . LETTER XXXI . To the most endeared People , the Inhabitants of Taunton , Salvation : Most dearly Beloved and longed for , my Joy and Crown , MY Hearts desire and Prayer for you is , that you may be saved . This is that which I have been Praying and Studying , and Preaching for these many Years ; and this is the end of my Venturing , and Suffering , and Writing at this present time . God that knoweth all things , he knoweth that this is my 〈◊〉 , Oh that I could but come 〈◊〉 〈◊〉 Souls ! And that this is the Pride and the Gain that I 〈◊〉 〈◊〉 〈◊〉 I might 〈◊〉 Souls . I seek 〈◊〉 other Gifts , give 〈◊〉 your Hearts , let me but part between your sins and You 〈◊〉 me but to save You ; give me 〈◊〉 to carry you 〈◊〉 Jesus Christ , and I will not ask you any more . I will 〈◊〉 You 〈◊〉 , I will suffer for You thankfully , so I may but save You. Do not wonder why I follow you 〈◊〉 〈◊〉 〈◊〉 I call upon you so frequently 〈◊〉 ; not my 〈◊〉 be grievous to You , all this is but to save You. Christ did not bethink his Blood , and shall I bethink my Breath , or Ink , too 〈◊〉 in order to your Salvation 〈◊〉 〈◊〉 〈◊〉 is it , that any of You should miscarry 〈◊〉 , under the power of Ignorance , 〈◊〉 a prophane Negligence , or a formal and 〈◊〉 Profession of strict God liness . Beloved , I am afraid of You lest ( as to many of You ) I have run in vain . I cannot but most thankfully acknowledg , that ( considering the Paucity of those that are saved ) there are not a few of You who are the Joy of your Ministers , and the Glory of Christ. But it cannot be dissembled , that far the greater number give little ground to Hope , that they are in the state of Salvation . And must not this be a pinching thought to a compassionate Teacher , to think , that he cannot for his heart perswade men , but that the most of them will wilfully throw away themselves ? Is it not a woful sight , to behold the Devils driving a great part of our miserable Flocks ( as they did once the Herd of Swine , the Keepers themselves amazed looking on . ) I say , driving them violently down the hill , till they be choaked in the Water , and drowned irrecoverably in the Gulf of endless Perdition ? Ah miserable spectacle ! What through the wilful blindness of some , what through the 〈◊〉 and sensuality of others , what through the halving , and Cold , and customary Religion of others , how great a number of our poor Flocks , is 〈◊〉 like to carry utterly away from us , after all that hath been done to save 〈◊〉 ? 〈◊〉 I 〈◊〉 but call after them . Hearken unto me , Oye Children . How long will 〈◊〉 〈◊〉 , and follow 〈◊〉 Leasing , and trust in lying Words ? As the Lord 〈◊〉 You are lost , except you turn : Wherefore turn your 〈◊〉 and live ye . Ah how 〈◊〉 〈◊〉 you ! How it 〈◊〉 to 〈◊〉 〈◊〉 to you ? Hear , O Sinners , hear . See 〈◊〉 〈◊〉 the merciful Saviour of the World 〈◊〉 forth his hands all the day long , and 〈◊〉 〈◊〉 Wings , and 〈◊〉 you as a Hen doth her 〈◊〉 ! hear you not the 〈◊〉 of his Bowels ? He hath 〈◊〉 of You ; Yet How do his ) Compassions melt over perishing Sinners ? his he 〈◊〉 is 〈◊〉 within him , And shall not this 〈◊〉 your 〈◊〉 ? his 〈◊〉 〈◊〉 are kindled together ; and that not this 〈◊〉 You 〈◊〉 〈◊〉 ? 〈◊〉 , 〈◊〉 〈◊〉 at the Door and 〈◊〉 O man wilt thou keep 〈◊〉 〈◊〉 the 〈◊〉 , and lodge 〈◊〉 as in 42. He crieth to them , Prov. 1. 21 , 22 , 23. How long ye simple ones , will you love 〈◊〉 ? Will you not be made clean ? When shall it once be ? Why will you die ? Turn you at my Reproof Behold , I wll pour out my Spirit upon you . Sinner , art thou not yet melted ? Oh come in at his loving Calls , Come out from thy 〈◊〉 : Touch the Scepter of Grace and live : Why shouldest thou 〈◊〉 dashed in 〈◊〉 by his Iron Rod ? Kiss the Son : Why shouldst thou 〈◊〉 in the way ? Set up Jesus as thy King , lest he count thee for his Enemy , because thou wouldst not that he should Reign 〈◊〉 thee , and so thou be called forth and slain before him . Oh how dreadful will this Case be , to perish under the pitiful Eyes of his Mercy , and to 〈◊〉 by the hand of a 〈◊〉 ! Oh double hell , to have thy Redeemer become thine 〈◊〉 ! And the hand that was so long stretched forth to save thee , to be now stretched forth to slay thee ! 〈◊〉 the merciful heart of Christ himself hardned against thee , so as that he should call thee forth , and with his own hand hew thee in pieces , ( as Samuel did Agag before the Lord. ) But I have been too too long in prefacing to what I intended forthwith to have fallen upon : Indeed I am apt to run out in matters that do so nearly touch upon your greatest 〈◊〉 . Beloved , I despair of ever bringing You to Salvation , 〈◊〉 Sanctification : Or possessing You with Happiness , without perfwading You to holiness . God knows I have not the least hope ever to see one of your Faces in Heaven , except You be Converted and Sanctified , and Exercise your selves 〈◊〉 Godliness . This is that I drive at . 〈◊〉 〈◊〉 You study to further 〈◊〉 〈◊〉 , and Family Godliness . ! 1. Personal Godliness . Let it be your 〈◊〉 care to set up Christ in your Hearts . See that you make all your worldly Interests to stoop to him , that You be 〈◊〉 and 〈◊〉 devoted unto him . If you wilfully , and deliberately , and ordinarily harbour any sin , You are undone . See that You unfeignedly take the Laws of Christ , as the rule of your words , thoughts , and actions ; and subject your 〈◊〉 , man , members and mind faithfully to him . If You have a true respect to all Gods Commandments , you are 〈◊〉 at heart . Oh study to get the image and impress of Christ upon you within . Begin with your hearts , 〈◊〉 you build without a foundation . Labour to get a saving change within , or else all external performances will be to no purpose . And then study to shew forth the power of 〈◊〉 in the life . Let piety be your first and great business , 〈◊〉 the highest point of Justice , to give God his due . Beware that none of you be a Prayerless person : for that is a most certain discovery of a Christless , and a graceless person , of one that is a very stranger to the fear of God. Suffer not your Bibles to gather dust . See that you converse dayly with the Word . That man can never lay claim to Blessedness , whose delight is not in the law of the Lord. Let meditation and self-examination be your daily exercise , else the Papists , yea the Pagans , will condemn us . That the short questions , which I have given you as a help to self-examination , may be dayly perused by you , is the matter of my passionate request unto you . If ever you come to any growth in holiness , without the constant use of this practice , I am grosly deceived . And therefore I would beseech , yea , even charge you , by the Lord , that you would daily examine your selves by these questions , till you have found a better help to this duty . But Piety , without Charity , is but the half of christianity , or rather impious hypocrisie , We may not divide the Tables . See therefore that you do justly , and love mercy , and let Equity , and Charity run like an even thred , throughout all your dealings . Be you temperate in all things , and let Chastity , and Sobriety , be your undivided companions . Let truth and Purity , Seriousness and modesty , Heavenliness and gravity be the constant ornaments of your speech . Let patience and humility , simplicity and sincerity shine out in all the parts of your conversations . See that you forget and forgive wrongs , and requite them with kindness as you would be found children of the most high . Be merciful in your 〈◊〉 , and put the most favourable construction upon our Brethrens carriage that their actions will reasonably bear . Be slow in promising , punctual in fulfilling . Let meekness and innocency , Affableness , Yieldingness , and Curtesie , commend your conversations to all men . Let none of your Relations want that love and loyalty , that reverence and duty , that tenderness , care , and vigilancy , which their several places and capacities call for . This is throughout godliness . I charge you before the most high God , that none of you be found a swearer , or a lyar , a lover of evil company , or a scoffer , or malicious , or covetous , or a drunkard , or a 〈◊〉 , unrighteous in his dealing , unclean in his living , or a quareller , or a thief , or backbiter , or a railer : for I denounce unto you from the living God , that 〈◊〉 and damnation is the end of all such , Prov. 13. 20. Jam. 5. 12. Rev. 21. 8. 1 Cor. 6. 9 , 10. Gal. 5. 19 , 20 , 21. 2. Family Godliness . He that hath set up Christ in his heart , will be sure to study to set him up in his house . Let every family with you be a Christian Church ; every house , a house of Prayer ; every houshold , a houshold of faith . Let every housholder say , with Joshua , I , and my house will serve the Lord , and resolve with David , Psal. 121. 2. I will walk within my house , with a perfect heart . Let me press upon you a few duties , which I have been long harping upon , but Alas ( I speak it to your shame ) with many ( too too many ) of you , to little purpose in general . First , Let Religion be in your families , not as a matter by the by , ( to be minded at leisure , when the world will give you leave ) but the standing business of the house . Let them have your prayers as duly as their meals , is there any of your families , but have time for their taking food ? wretched man ! canst thou find time to eat in , and not time to Pray in ? Secondly , Settle it upon your Hearts , that your Souls are bound up in the Souls of your Family . They are committed unto you , and ( if they be lost through your 〈◊〉 ) will be required at your hands ; Sirs , if you do not , you shall know that the charge of Souls is a heavy charge , and that the Blood of Souls is a heavy guilt . O man , hast thou a charge of Souls to answer for , and dost thou not yet bestir thy self for them , that their Blood be not found in thy Skirts ? Wilt thou do no more for immortal Souls , than thou wilt do for thy Beasts that perish ? What dost thou do for thy children , and Servants ? Thou providest Meat and Drink for 〈◊〉 agreeable to their Natures , and dost thou not the 〈◊〉 〈◊〉 thy Beasts ? Thou givest them Medicines , and 〈◊〉 them when they be Sick , and dost thou not so much 〈◊〉 〈◊〉 Swine ? More particularly . 1. Let the solemn Reading of the Word , Isa. 34. 16. Joh. 5. 31 and singing of Psalms , be your Family Exercises , Psal. 118. 15 , See Christ singing with his Family , viz. his Disciples , Mat. 26. 30 , Tuke 9. 18. 2. Let every person in your Families be duly called to an account of their profiting by the word heard or read , as they be about doing your own Businesses . This is a Duty of consequence unspeakable , and would be a means to bring those under your charge , to remember and profit by what they recive . See Christs Example in calling his Family to an account . Mat. 16. 11 , 13 , 15. 33. Often take and account of the Souls under your care concerning their Spiritual estates . Herein you must be Followers of Christ , Mat. 13. 10 , 36 , 51. Mark. 4. 10 , 11. Make enquiry into their conditions , insist much upon the sinfulness and misery of their natural estate , and upon the necessity of Regeneration and Conversion in order to their Salvation . Admonish them gravely of their sins , incourage beginnings . Follow them earnestly , and let them have no quiet for You , till You see them in a saving change . This is a duty of high consequence . but ( I am afraid ) fearfully neglected by some that are Godly . Doth not Conscience say , Thou art the man ? 4. Look to the strict sanctisying of the Sabbath , by all of your Housholds , Exod. 20. 10. Lev. 23. 3. Many poor Families have little time else . O improve but your Sabbath-days as diligently in labouring for knowledge , and doing your Makers work , as You do the other days in doing your own work , and I doubt not , but you may come to some proficiencie . 5. Let the Morning and Evening Sacrifice of solemn Prayer , be daily offered up in all your Families . Psal. 92. 1 , 2. Exod. 30. 7 , 8. Luk. 1. 9 , 10. Beware they be not found among the Families that call not upon Gods Name ; for why should there be wrath from the Lord upon your Families ? Jer. 10. 25 , O miserable Families without God in the World , that are without Family Prayer ! What have You so many Family 〈◊〉 , Family wants , Family Mercies , what and yet no Family Prayers ? How do You pray with all Prayer and Supplication , if You do not with Family Prayer ? Say not , I have no time . What hast thou all thy time on purpose to serve God , and save thy Soul , and is this that for which 〈◊〉 〈◊〉 find no time . Find but a heart , and I will find time . Pinch out of your meals and sleep , rather then want for Prayer . Say no my business will not give leave . This is thy greatest business , to save thy self , and the Souls committed to thee . Besides a 〈◊〉 will be no let . In a word , the Blessing of all is to be got by Prayer , Jer. 29. 11 , 12. 2 〈◊〉 . 29. And what is thy business without Gods Blessing ? Say not , I am not able . Use thy one Talent , and God will increase it , Mat. 25 24 , &c. Helps are to be had till thou art better able . But if there be no other remedy , thou 〈◊〉 join with thine 〈◊〉 Neighbour . God hath special regard to joint Prayer , Jam. 5. 14. to 19. Acts 12. 5. to 12. 〈◊〉 Cor. 1. 11. and therefore You must improve Family advantages for the performing of it . 6. Put every one in your Families upon private Prayer . Observe whether they do perform it . Get them the help of a form , if they need it , till they are able to go without . Direct them how to Pray , by minding them of their sins , wants , and mercies , the materials of Prayer . This was the practice of John , and of Jesus , Luk. 11. 1 , 2. 7. Set up Catechizing in your Families , at the least once every week . It was my parting ; dying request , that you would set up and maintain this duty in your families . Have you done it all accordingly ? Cannot your consciences witness , cannot your families 〈◊〉 you have not ? Well , I thought my parting words would have done something with you : I hoped the fervent request of a dying Minister , would have prevailed for such a small matter with you . What , to this day without solemn catechizing in your houses ? 〈◊〉 , what a discouragement to your teacher is this ? Brethren , shall I yet prevail with you ? Will you reject me now also ? O let me perswade you , before you take off your eyes from 〈◊〉 lines , to resolve to set upon the constant exerise of this duty . Surely I have done and suffered more for you then this comes to : will you deny me ? I 〈◊〉 you , let me find , if ever God do bring me again to visit your houses , that the words of a suffering Minister have some power with you . I have sent you an help on purpose : what shall all my perswasions be but speaking in the wind ? and all my pains but labouring in the fire ? Beloved you have no dread of the Almighties charge , That you should teach these things diligently to your children , and talk of them as you sit in your houses , &c. Deut. 6. 6 , 7 , 8. 9. and 4. 9 , 10. and 11. 18 , 19 , 20. and train them up in the way they should go , Prov. 22. 6. the Margin . Hath God so commended Abraham , that he would teach his children and houshold , Gen. 18. 19. and that he had so many instructed servants , Gen. 14. 14. the Margin and given such a promise to him thereupon , and will not you put in for a share , neither in the praise , nor the promise ? Hath Christ honoured catechizing with his presence , Luke 2. 46. and will not you own it with your practise ? Say not , they are careless , and will not learn. What have you your Authority for , if not to use it for God , and the good of their souls ? You will call them up , and force them to do your work ; and should you not , at least be as zealous in putting them upon Gods work ? Say not , they are dull and are not capable . If they be dull , God requires of you the more pains and patience , but so dull as they are , you will make them learn how to work ; and can they not learn as well how to live ! Are they capable of the mysteries of your trade , and are they not capable of the plain principles of Religion ? well as ever you would see the growth of Religion , the cure of ignorance , the remedy of prophaness , the downfal of error , fulfil you my joy in going through with this duty . I have been too long already , and yet I am afraid my letter will be ended before my work be done , how loath am I to leave you , before I have prevailed with you to set to the work , to which you are here directed , will you pass your promise , will you give me your hands ? Oh that you would ! you cannot do me a greater pleasure . Ask what you will of me ; See if I will not do as much for you . Oh that your Families might be a joy to me , as that twice noble Ladies to John ; who professes he had no greater joy , then to find her children walking in the truth Beloved why should you hot give the hand one to another , and mutually engage each to other , for more vigorous and diligent endeavours , in promoting family godliness . I must tell you , God looks for more than ordinary from you , in such a day as this . He expects that you should do , both in your hearts , and in your houses , somewhat more than ever , under these his Extraordinary dispensations . My most dearly beloved mine own howels in the Lord , will you satisfie the longings of a travelling Minister ? Will you answer the Calls of Divine Providence ? Would you remove the Incumbent , or prevent the impending Calamities ? Would you plant Nurseries for the Church of God ? Would you that God should build your Houses , and bless your Substance ? would you that your Children should bless you ? that Your Father should bless You ? Oh , then set up Piety in your Families as ever you would be blessed , or be a blessing , let your Hearts and your Houses be the Temples of the living God , in which his worship ( according to all the forementioned directions ) may be , with constancy reverently performed . Pardon my prolixity , and importunity in so earnest pursuing of You ; I am yet afraid I have done too soon , and shall end without my Erranil . The Lord God perswade you . To him I turn me , for I am well assured , he can prevail with you : O Father of Spirits , that hath set me over thy Flock to watch for their Souls , as one that must give an account . I have long studied thy Will , and taught in thy Name , and do unfeiguedly bless thee ; that any have believed my Report . I have given unto them the Words which thou gavest me , and they have received them . I have manifested thy Name unto them , and they have kept thy Word . And now I am no more with them , but I come unto thee : Holy Father keep them through thine own Name ; for they are thine . As they have kept the Word of thy Patience , so keep thou them in the hour of Temptation . They are but a flock , a little and a helpless flock : but thou art their Shepheard , suffer them not to want . Do thou feed them , and fold them . Let thy Rod and thy Staff comfort them , and let not the Beasts of prey fall upon them , to the spoiling of their Souls . But what shall I do for them that will not be gathered . I have called after them , but they would not answer , I have charged them in thy Name , but they would not hear ; I have studied to speak perswasively to them , but I cannot prevail . Then I said , I have laboured in vain ; I have spent my strength for nought , and in vain , yet I cannot give them over , much less may I give thee over . Lord perswade Japhet , to dwell in the Tents of Shem. Lord , compel them to come in , and lay the hands of mercy upon them , as thou didst on lingring Lot , and bring them forth , that they may escape for their lives and not be consumed . Lord , I pray thee open their eyes that they may see , and lay hold upon their hearts by thy Omnipotent Grace . Do thou turn them , and they shall be turned : O bring back the miserable 〈◊〉 and suffer not the Enemy of Mankind to drive away the most of the flock before mine eyes , and to 〈◊〉 the fruitless endeavours of thy Laborers , and boast over them , that he can do more with them , though he seek to ruine them , than all the beseechings , counsels , 〈◊〉 charges of thy Servants that seek to save them . Lord , if I could find out any thing that would pierce them , that would make its way into their hearts , thou 〈◊〉 if would 〈◊〉 it . But I have been many years pleading thy Cause in vain . O let not these endeavors also be lost . O God , find out every ignorant , every prophane 〈◊〉 , every prayerless Soul , and every prayerless family , and convince them of their miserable condition , while without thee in the world . Set thy Image upon their Souls , set up thy Worship in their Families . Let not pride , ignorance , or slothfulness , keep them in neglect of the means of Knowledge . Let thine eyes be over the place of my desires for good , from one end of the year to the other end thereof . Let every House therein be a Seminary of Religion , and let those that cast their eyes upon these lines , find thee sliding in by the secret influence of thy Grace into their hearts , and irresistably engaging them to do thy pleasure . Amen . Amen . LETTER XXXII . [ He that endureth to the end shall be saved . ] To the Loving and Well-Beloved , the Servants of Christ in Huntington , Grace and Peace : Most dear Christians , I Do thankfully acknowledge , both to God , and You , that I am many ways obliged to love , and serve you : and surely , when the Lord shall turn our Captivity , I will ( through his Grace ) endeavour to shew my self thankful , wherein I may , unto You. I am the more sensible of your great love , because I cannot be insensible , how little I have deserved such a Mercy , and how little I have been able to do , to oblige You. Able , I say , for I am sure . I have been willing to be much more serviceable to you : But now , Letters and Prayers are all that I have for you ; of these I shall be ready to be prodigal . Your love to me hath been very bountiful : I may not forget the liberal Supplies that you have sent , many of you , even out of your poverty to me ; and not to me only , but to the whole Family of my Brethren , and Fellow-Prisoners , who do all bless you , and send by these with me , their thankful respects unto you . I servently pray , and do not doubt to speed , that you may reap in Grace and Glory , what you have sown to us in bounty . Verily , there is a reward for the Righteous . Ah , how sure is it ! And how great and how near is it ? Come on , my dear Brethren , and Fellow-Travellers . Stir up your selves , and set to your race . See that you loiter not , but speed apace in your holy Course . What tire by the way , or think of looking back , when Heaven is the prize ? God forbid . To him that soweth righteousness there shall be a sure reward . What though it should seem slow ? As long as it is so sure , and so great , never be discouraged : In the end you shall reap , if you faint not . Wait but a while , and you shall have a blessed Harvest . The Lord speaks to the Christian , as he to his Creditor in another Case . Have patience with me , and I will pay thee all . Oh now for Faith and Patience ! How safely , how sweetly would these carry us to our Home and Harbour , through all difficulties . Brethren beloved , be ye followers of them , who through Faith and Patience inherit the Promises . It is want of Patience that undoes the world . Patience , I mean , not so much in the bearing the inflicted evil , as in waiting for the deferred good . If the Reward of Religion would be presently in hand , who would not be Religious ? Who but the deceitful world count it doubtful and distant ; and they are all for something in hand , and so take up with a present felicity . The Lord deals all upon trust , and upon that account is but little dealt with . You must have Patience , and be content to plow and sow , and wait for the return of all at the Harvest , when this life is ended . They that like not Religion upon these terms , may see where they can mend their Markets . But you , my Brethren , be stedfast , unmoveable , abounding in the work of the Lord , for as much as you know your labour shall not be in vain in the Lord. Wait a little , there is but a short life between you , and the blessed inheritance of the endless Glory . Ah wretched unbelievers ! How worthy are you to be shut for ever out of the Kingdom , that did so undervalue all the Glory , that God had promised , as not to count it sufficient to pay them for a little waiting ? Beloved , lift up your Eyes and behold your Inheritance , the good Land that is beyond the Jordan , and that goodly Mountain . The Promises are a Map of Heaven . Do but view it believingly and considerately , as it is darkly drawn there , and tell me , what think you of that worthy portion , that goodly Heritage ? Will not all this make you 〈◊〉 , for your stay ? Why then act like Believers . Never bethink the pains , nor expences of Religion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come off a loser . What though You are much upon the spending 〈◊〉 ? I might tell you , God but I would have you that God hath [ laid out ] upon You ; but who can tell what he hath [ laid up ] for them that fear him ? And will you miss of all , for want of Patience ? God forbid . Behold the Husbandman waiteth for the precious fruits of the Earth , and hath long patience , till he receive the early and later rain . Be ye also patient , stablish your hearts , for the coming of the Lord draweth nigh . What , shall the Husbandman have more patience for the Fruits of the Earth , than you for the pretious fruits of your Faith ? The Husbandman hath no such certainty is 〈◊〉 he hath but a probability of an harvest , and yet he hath 〈◊〉 , he is content to venture . He is at great pains , and much cost , he is still laying out , and hath nothing coming in , and yet he is content to wait for his reimbursement , till the Corn be grown . But your harvest is must sure , as sure as the irrevocable Decree , the infallible Promise , the immutable Oath of a God , a God that cannot lie , that knows no place for Repentance , can make it . Again , the Husbandman hath no such increase to look for as you . Oh , if he were but sure , that every Corn would bear a Crown , with what exultation and joy , rather than patience , would he go through all his cost and labour . Why , Brethren , such is a Believers increase . Every Grain shall produce a Crown , and every Tear shall bring forth a Pearl ; and every minute in pains or Prayers , an age of Joy and Glory . Besides , the Husbandman hath long patience , and will not you have a little patience ? It is not long patience that God doth expect of you : for behold , the coming of the Lord draweth nigh . Will the Garrison yield when relief is at hand ? Or the Merchant sit down and give up his hopes , when within sight of the Harbour ? Or will the Husbandman 〈◊〉 , and give up all for lost , when he sees the fields even white for the Harvest ? Or shall he do more for a crop of Corn , than you will do for a crop of Glory ? Far be it . Behold the Judge is even at Door . The Lord is at hand . He cometh quickly , and his reward is with him . He comes with the Crown in his hand , to 〈◊〉 upon the head of patience . Therefore cast not away your confidence , which hath great recompence of reward . The Prisoners of the Lord , your Brethren in the Patience of Jesus , can tell you , it is good suffering for such a Master . We must tell you , as they said to our Lord in another case , He is worthy for whom you should do this . God is beyond measure gracious to us here . He shines bright into our prison , blessed be his Name . He waters us from heaven , and earth . As , we trust , you forgot not the poor Prisoners , when you pray , so we would that many thanksgivings should abound in our behalf . And Prayer being the onely Key that can open our Prisons . we trust that you will not slack , nor let your hands be heavy , but pray and not faint : and doubtless Prayer will do it . But I am apt to pass the bounds of a Letter , yet I promise my self now 〈◊〉 pardon for lo loving a trespass . With my dear Loves to you all , I commend you to God , and the word of his Grace . Though I have done writing , yet not praying . I will promise , where my Letter ends , my Prayers shall begin . Farewell , dear Brethren : Fare you well in the Lord , I am An unworthy Embassador of Jesus in Bonds , JOS. ALLEINE . From the Prison at Juelchester , Octob. 〈◊〉 . 1663. LETTER XXXIII . [ For Perseverance . ] To my dear Friends the Servants of Christ in Luppit , Salvation . Beloved Christians , HAving taken up a Resolution to Write to , and to endeavour to confirm all the Places , where I have gone up and down Preaching the Kingdom of God , You were by no means to be omitted . You were the People that were last upon my Heart , before my taking up , and had I not been made a Prisoner , I think I had in a few hours after the time of my Apprehension been with you . Now I can no way but by Prayers , Letters , and Councels visit you ; and so have sent these , to let you know , that you are upon my Heart , and that your Welfare is dear unto me . I bless the Lord to hear that his Work doth not cease among you . It is the Joy of our Bonds , Beloved , to hear that the Word is not bound , and that Satan hath not his design upon the People of God , who doubtless intended by these Sufferings to have struck Terrour into them , and to have made their Hands weak . Know , dear Christians , that the Bonds of the Gospel are not tedious through Grace unto us , that Christ is a Master worth a suffering for , that there is really enough in Religion to desray all our Charges , and to quit all the Cost and Expence You can be at in or upon it ; That you may Build upon it that you can never be losers by Jesus Christ , that Christs Prison is better than the Worlds Paradise , that the Divine Attributes are alone an All-sufficient Livelihood , that the Influences of Heaven , and Shines of Gods Countenance are sufficient to lighten the 〈◊〉 Dungeon , and to Perfume and Sweeten the noisomest Prison to a poor Believer ; that if You can bring Faith and Patience , and the Assurance of the Divine Favour with You to a Prison , you will live comfortable in spight of Earth and Hell. These are Truths that the Prisoners of Christ can in a measure Seal unto ; and I would have you to be more soundly assured of , and established in . Brethren , we are of the same mind in a Prison , that we were of in the Pulpit ; that there is no Life to a Life of Holiness ; that Christ , and his Yoak , and his Cross , are worthy of all acceptation ; that it is the best , and wisest , and safest and gainfullest course in the World to stick close to Christ and his Ways , and to adhere to them in all hazards Come on , Beloved Christians , come on , slack not your pace , but give dilligence to the full assurance of Hope unto the end , and be ye followers of them who through Faith and Patience inherit the Promises . Strengthen the Hands that hang down , and the feeble Knees . If you faint in the day of Adversity , your strength is small . Chear up , my Brethren , look what a Crown , what a Kingdom here is ; What say you ? Is not here a worthy Portion , a goodly Heritage ? Were it not pity to lose all this for want of Diligence and Patience ? Come , dear Christians , and fellow Travellers , I pray You , let us put on : Pluck up the weary Limbs , our Home is within sight . Lift up your Eyes from the Pisga of the Promises : You may see the Land of Rest. Will any of you think of returning into Egypt ? God forbid : A little patience , and Christ will come . Behold , the Husbandman 〈◊〉 for 〈◊〉 precious fruits of the Earth , and hath long patience till he receive the early and later Rain : Be ye allo patient , stablish your Hearts , for the Coming of the Lord draweth nigh . He is not a Christian indeed , that cannot be content to tarry for his Preferment in another World. Cast upon it , my Brethren , that your Kingdom is not of this World ; that here you must have Tribulations , and that all is well as long as we are secured for Eternity . Exhort one another daily : 〈◊〉 together in Prayer , unite your strength therein , and pull a main : Mercy will come sooner or later , however we will be content to wait till the coming of our Lord Jesus Christ. Ah how surely will he come ! He will render Tribulation to them that trouble us , and to us that are troubled , rest with him . Onely believe and wait : What not watch with him one hour ? Why the Judg is even at the door ! And how blessed will you be if you do but continue and hold fast till he come ! Watch therefore , and stand fast , quit you like men , be Zealous , and let your hearts be strong : God is your Friend , and you may trust him . He is able to bear you out , and bear you up : Faint not therefore , but be stedfast , unmoveable , abounding in the works of the Lord , Speak often one to another , provoke to Love , and to good Works . Let the Bay of Opposition against Godliness , make the Torrent of your Zeal break over with the more violence . But it 's time to end , I have been bold to call upon you , you see ; and to stir you up by way of Remembrance . May the Spirit of the most high God excite you , encourage you , enflame you : May these poor Lines be some quickning to you : may the Good-will of him that dwelt in the Bush dwell with you . My dear Loves to you all , Pray for the Prisoners . Farewel dear Brethren , farewell in the Lord , I am Yours in the Bonds of the Lord Jesus , JOS. ALLEINE . Octob. 11. 1665. LETTER XXXIV . To a Back-stiding Fellow-Student . Sir , WHom this will find you , or when , or where , I know not ; but I have shot this arrow at a venture . Once you were an Associate with me in Corpus Christi , where I remember your blameless Conversation , and your zealous affection for , and adhesion to the ways and people of God. May you be still found in the same paths of Holiness , without which no man shall see God. The vows of God are upon me ( which , I confess , I have been too slack to pay ) that I would put you in remembrance , and in all Brotherly tenderness advise you , to remember from whence you are fallen . I was informed , before your leaving of England , of many unhappy miscarriages , which the great reproach of your holy profession , you had been too manifestly guilty of . I am not without some hope , that the Lord may have since recalled you , and brought you back to himself : and yet not without more fear , lest , if the power of corruption were so strong , as to precipitate you with such violence , at such a time as that was , and in such a place as England , as Oxon where you had so many encouragements , and inducements , examples , and faithful friendly , watchful observes , you may now much more be carried away , in such a place , and among such Company , as now you may be likely to be in . Sir , I beseech you to be assured , that nothing but the conscience of my duty hath engaged me , now you have been so many years a stranger to me , and are at so many thousand miles distance from me , to write notwithstanding to you . And I beseech you , bear a little with me . Is it wisdom after you have begun in the Spirit , to end in the flesh ? you did run well , who hath hindred you ? I remember your strict walkings , your holy converse , your many tears : will you lose the things that you have wrought ? have you found out another a nearer way to Heaven ? do you hope to get in at the wide Gate , in the broad way ? need I to mind you , that it had been better for you never to have known the way of life , then after you have known it , to turn aside from the Holy Commandment ? can you ever enter into Gods Hill , without you be of clean hands , and a pure heart ? I know , you are not ignorant , That strait is the gate , and narrow is the way that leadeth unto life , and few there be that find it : and will you yet do as the most , and decline the way of strictness , and holy self-denial , and give the flesh the reins ? what , when God , that cannot lie , hath said , If you live after the flesh , you shall die ? Do you not know that you do in vain name the name of the Lord Jesus Christ , except you depart from iniquity ? I am sure you know it : Oh Sir , consider it , improve it . Oh! have you for learnt Christ , as to think , that the way of Carnal liberty and loosness , the way of evil company and fleshliness , is the way to eternal life ? I am not for tying up Salvation to this , or that Opinion : but certainly , let men be of what opinion they will , without strictness , self-denial , and holy diligence , they cannot be saved , Mat. 16. 42. Mat. 11 , 12. 1 Pet. 1. 15 , 16. Once you could say with David , I am a companion to all them that fear thee : is it so now ? O Sir , let not the wicked entice you . Hath not God said , A Companion of fools shall be destroyed , Prov. 13. 20. That you must forsake the foolish , if you desire to live , Prov. 9. 6. Sir , I have no more hopes ever to meet you more on Earth : O that I might meet you in Heaven ! let us tread the same path of Holiness , and then we shall doubtless meet there . But surely you must deeply , and timely repent of , and return from your grievous back-slidings , or else I desire never to meet in your Heaven . But why should not we , that have so often met in serious and holy Prayer together , we that have so often met at the Lords Table together , we that have so often eat together , and fasted together , meet in glory together ? I beseech you dear Sir , if the Lord hath not already smitten you to the dust , and broken you , and reduced to the ways of holiness , now consider your ways , and turn your feet to his Testimonies . Oh remember that , The back-slider in heart shall be filled with his own ways . God hath said it , and who shall reverse it ? If any man draw back , my Soul shall have no pleasure in him . And once again , when the righteous turueth away from his righteousness , and committeth iniquity , shall be live ? In his trespass that he hath trespassed , shall he not die ? I know Prayers can reach you , though at so vast a distance ; I shall add to them these Counsels , and commit you to God , remaining Your real Friend in Crist , Joseph Alleine . Juelchaster , May 18th . 1664. LETTER XXXV . [ Good Counsel to his Wife . ] My most dear Theodosia , THou seemest to have been long from me : Let nothing any longer detain thee , but my Sisters necessity , or Fathers Authority . I am very sorry that thou shouldst lose two Sacraments . I am in a comfortable state of health , through Divine goodness , to which be glory for ever . See that thou love and admire that Fountain of our life , and peace : and be ever mindful that 't is all thy business to love , and save , and praise thy Creator and Redeemer . I have no 〈◊〉 but this to write to thee about : But this is all our 〈◊〉 . What be use to call business is but vanity and 〈◊〉 , and some by matter in comparison of this . Remember and forget not that 't is thy chief end to glorifie God , and enjoy him for ever . Learn well that Leston , and know that it is the one thing necessary . Every morning remember that thy serving and pleasing of God , is the whole business of that day , and therefore set out accordingly with an express design and intention to please God in thy eating , drinking , visiting , conversing , calling , and duties of thy Relations throughout the day . My most dear heart , I have nothing in the world that doth concern thee , or me so much to write of to thee , as this is . Oh that thou mayst be still be laying up in Heaven ! still furthering thy account ; still adding to the heap , and encreasing thy glorious reward ! nothing is done for God , but thou shalt hear of it again . Whatever is not done for God , is but so much lost . Those things which others do being led by their natural affections and desires , those things do thou do with holy Aims , for spiritual ends , and then God will put it on the account , as so much done for him . So it is my dearest , God keeps a true account . See that thou believe it , and so plow in hope , and sowe in hope , pray and hear with an eye to the sure reward . Let thy hopes be strong and lively , and then thy hands will be strong , and thy resolutions and affections will be strong . My time is very precious , and I would not lose any inch of it . See thou to it , that mytime in writing this Letter be not lost time . Love God the more , and set thine heart the straighter towards him , and do but practice this one thing , in every solemn action to look to thy ends , and then I have got well , and thou better by these Counsels . My dearest , I love thee in truth and tenderness , but my love signifies little , unless it serve thine Eternal good , I rest thine own , JOSEPH ALLEINE . LETTER , XXXVI . [ To his Wife , Desires after Heaven . ] My Dear Heart , MY heart is now a little at rest to write to thee . I have been these three days much disturbed , and set out of frame . Strong solicitations I have had from several hands , to accept very honourable preferment in several kinds , some friends making a Journey on purpose to propound it , but I have not found the invitations ( though I confess very honourble , and such as are or will be suddenly embraced by men of far greater worth and eminency ) to suit with the inclinations of my own heart , as I was confident they would not with thine . I have sent away my friends satisfied with the reasons of my refusal , and am now ready with joy to say with David . Soul return unto thy rest . But alas , that such things should disturb me , I would live above this lower region , that no passages or providence whatsoever might put me out of frame , nor disquiet my soul , and unsettle me from my desired rest . I would have my heart fixed upon God , so as no occurrences might disturb my tranquility , but I might be still in the same quiet and even frame . Well , though I am apt to be unsettled , and quickly set off the hinges , yet methinks I am like a Bird out of the nest , I am never quiet till I am in my old way of Communion with God , like the needle in the Compass that is restless , till it be turned towards the the Pole. I can say through grace with the Church , with my soul have I desired thee in the night , and with my Spirit within me have I sought thee early , my heart is early and late with God , and 't is the business and delight of my life to seek him . But alas , how long shall I be a seeking ? how long shall I spend my days in wishing and desiring , when my glorified Brethren spend theirs in rejoycing and enjoying ? look as the poor imprisoned captive fighs under the burdensome clog of his Irons , and can onely pear through the Grace , and think of , and long for the sweetness of that liberty which he sees others enjoy : such methinks is my condition : I can only look through the Grate of this Prison my flesh , I see Abraham , and Isaac , and Jacob , sitting down in the Kingdom of God , but alass , I my self must stand without longing , striving , fighting , running , praying , waiting , for what they are enjoying . Oh happy , thrice happy pouls ! when shall these Fetters of mine be knocked off ? when shall I be set at liberty from this Prison of my body ? you are cloted with glory , when I am clothed with dust . I dwell in flesh , in a House of Clay , when you dwell with God in a House not made with hands , eternal in the Heavens . I must be continually clog'd with the cumbersome burden of this Dung-hill Body , that had it not a soul dwelling in it like Salt as it were to preserve , it would soon turn to putrefaction and corruption , and be as odious and loathsome as the filthiest Carrion , when you have put on incorruption and immortaliey . What continual molestation am I subject to by reason of this flesh ? what pains doth it cost me to keep this earthen Vessel from breaking , it must be fed , it must be clothed , it must be exercised , recreated , and which is worst of all cherished with time-devouring sleep , so that I live but little of the short time I have alotted me here : but oh blessed souls , you are swallowed up of immortality and life , your race is run , and you have received your Crown . How cautious must I be to keep me from dangers , how apt am I to be troubled with the cares and fears of this life , molesting my self with the thoughts of what I shall eat , and what I shall put on , and wherewithal I shall provide for my self and mine ; when your souls are taken with nothing but God , and Christ , and 't is your work to be still contemplating , and admiring that love that redeemed you from all this . Alas , how am I encompast with infirmities , and still carry about me Death in my bosome , what pains and cost must I be at to repair the rotten and ruinous building of this earthly Tabernacle , which when I have done I am sure will shortly fall about my ears ; when you are got far above mortality , and are made equal with the Angels . Oh I groan earnestly to be clothed upon with my house which is from Heaven , being willing rather to be absent from the Body , and present with the Lord : Oh , when shall I come and appear before him . When shall I receive the Purchase of my Saviour , the fruit of my prayers , the harvest of my labours , the end of my Faith , the Salvation of my soul ? Alas , what do I here ? this is not my resting place . My treasure is in Heaven , and my heart is in Heaven . Oh when shall I be where my heart is ? woe is me that I sojour in 〈◊〉 , and dwell in the Tents of Kedar . Oh that I had wings 〈◊〉 a Dove , that I might flie away and be at rest . Then would I hasten my escape from the windy storm and tempest , and be out of the reach of fears , disturbances , and distractions . How long shall I live at such a distance from my God , at such a distance from my Countrey ? Alas , how can I be merry , how can I sing the Lords Song in a strange Land ; no , I will hang my Harp upon the Willows , and sit down and weep when I remember Sion . But yet my flesh shall rest in hope , and I will daily bathe my soul in the sweet thoughts of my blessed home . I will rejoyce in hopes of what I do not yet enjoy , and content my self with the taste of what I shall shortly have my fill of . But stay this Pen run not beyond thy Commission . Alas , now I receive what I have gotten , I perceive I have set down what I would be rather than what I am , and wrote more of my dears heart than my own penning , rather a Copy for my self , than a Copy of my self . Well , I thank God I have got some heat by it for all , the Lord grant thou mayst get a thousand times more . The Lord grant the request I daily pour out before him , and make us helps and furtherances to each others soul , that we may quicken and promote and forward one another in his ways . Help me by thy Prayers as thou dost always . The God of all peace and comfort be with thee my sweet love , Farewel , Thine beyond Expression , Joseph Aleine . LETTER , XXXVII . [ God is a satisfying Portion . ] My most dear Pylades , HAd not my right hand long since forgot her cunning , and the Almighty shook the Pen out of my hand , I should long ere this have been writing to thee : but it is a wonder of Divine Power and goodness that my soul had not before this time dwelt in silence , and that death had not put the long period to all my Writing and Converse . O my Pylades , what shall I say unto thee now I begin to write , where shall I begin , when shall I end ? methinks I am as a full Bottle quite inverted , where the forward pressing of the overhasty Liquor makes the evacuation more flow , and my thoughts are like a thronging croud sticking in the door . Long is the Song of Love that I have to tell thee , I rejoice in the constancie of thy Love , that the waters of so long a silence , and so great a distance have not yet quenched it , but thy desires are towards me , and thy heart is with me , though Providence hath hindred me from thy much desired Company . I will assure thee it hath been a pleasure to my heart a good part of this summer to hope that I should come one half of the way to give thee a meeting ; but such is my weakness hitherto , that I am forced to put off those hopes till the Spring , when , if God give me strength to ride , I intend to see thee before mine own Home . I thank thee for all the dear expressions of thy servent love : Methinks I see it , and feel how it runs through all the Veins of every Letter , nay , every Line ; I needed not so chargeable a Testimony as thy golden Token , with which I was something displeased , because I thought thou needest more than my self : but the love there-by expressed is most dearly welcome to me . What thou talkest of Retribution , and of Justice doth not so well relish with me , because the Phrases seem improper to the love profest between us , I never looked for any return from thee but love , which is the paying of all thy Debts : my expences have indeed been vast and almost incredible ; but surely goodness and mercy hath followed me , and do follow me in every place , and in every change of my condition ; so that as to temporals I have lack of nothing , and as for spirituals I abound and superabound , and the streams of my comforts have been full and ruuning over ; the joy of the Lord hath been my strength at weakest , and in the multitude of my thoughts within me , his comforts have refresh'd my Soul , I have found God a satisfying portion to me , and have sat down under his shadow with full delights , and his fruit is most sweet to my taste : he is my strength and my Song , for I will take of him , and write of him with perpetual pleasure . Through grace , I can say , methinks I am now in my Element , fince I have begun to make mention of him , I am rich in him , and happy in him , and my soul saith unto him with David , Thou hast made me most blessed for evermore , and happy is the hour that ever I was born to be made partaker of so blissful a Treasure , so endless a felicity , so Angelical Prerogatives , as I have in him ; O sweet are his converses , how delightful it is to triumph in his Love ! Suffer me to be free with thee , where should I pour out my Soul , if not into thy bosom ? did the poor woman call upon her friends and neighbours to rejoyce together with her at the finding of a lost Groat ? and shall not I tell to thee the keeper of the sacrets of my Soul , and the friend of my inmost bosom , what a friend is the Lord to me , though an unworthy sinner , shall not I run and tell thee what a treasure I have found . And here methinks the story of the Lepers comes not unaptly to my mind , who said one to another when they had eat and drunk , and carried away silver and gold , and rayment , and went and hid it , we do not well , this day is a day of good tidings and we hold our peace . It is fit that I should be cloathed with shame ; I acknowledge before God , who trieth the hearts , I am unworthy , everlastingly unworthy , but it is not fit that he should lose his praise , nay rather , let him be the more ador'd , and magnifi'd , and admir'd for ever and ever , and let my Secrets say , Amen . Bless the Lord , O my soul bless the Lord , O my Friend , let us exalt his Name together , he is my solace in my solitude , he is my standing comforter , my tried friend my sure refuge , my safe retreat , he is my Paradise , he is my Heaven ; and my heart is at rest in him : and I will sit and sing under his shadow , as a Bird among the Branches ; and whither should I go but unto him ? Shall I leave the fatness of the Olive , and sweetness of the Fig-tree , and of the Vine , and go and put my trust under the shadow of the Bramble ? No , I have made my everlasting choice : this is my rest for ever , he is my Well-beloved in whom I am well pleased . Suffer me to boast a little here , I may Glory without vanity , and I can praise him without end or measure , but I have nothing to say of my self : I find thou dost overvalue me , and magnifie me above my measure ; set the Crown upon the head of Christ , let nothing be great with thee but him , give him the glory : but thy love pleaseth me , only I have this exception , that thou art in love with thine own Idol , as Austin somewhere speaks to a friend of his that did too much magnifie him , and magnifiest a Creature of thine own sancie , and not thy poor Orestes : God that knoweth all things , knoweth my poverty , how little , how low , and how mean I am , and how short I come of the attainments of the Saints , who yet do themselves come so exceedingly short of the Rule that God hath set before us : I often think of the Complaint of the devout Monsier [ I feel my self very poor this week , and very defective in the love of God ; if you would know wherein you may pleasure me , love God more ; that what is wanting in me , may be made up in the abundance of your love : ] in this , my Pylades , in this thou mayest most highly pleasure me ; love God a little the better , praise him a little the more for my sake ; let me have this to please my self in , that God is a little the better loved for me , and that I have blowed up , if it be but one flash , nay , but one spark of Divine Love in the bosom of my dearest friend towards him . But why , my Pylades , why is thy stile towards me changed ? why hast thou lost the old and wonted strain of our former pleasing familiarity ? this I could not but observe with some disgust , is it because thy heart is changed ; but this is a question in which I cannot ask any resolution ; I am satisfied and at rest in thy love , but what this alterations means , I know not ; art thou willing by degrees to grow strange ; it cannot be , thou seest however that I cannot change my voice . Busides , I find some jealous passages in thy last lines unto us ; but cast thou think that 〈◊〉 can be put into the ballance against my old Friend , my own , my Covenant Pylades , or can a friend of words come into any competition or comparison with thine experienced love ? I cannot entertain the thoughts of this without some disdain . But thy needful cautions are acceptable to me , I desire to foresee and provide for manifold changes and storms ; I know I am not yet in the Harbor ; O pray with me that I enter not into Temptation , for I am very weak in Spirit , as well as in body , God knoweth . But there is no end with me , somewhere or other I must break off , and thou wilt say it is time to shut up ; for once onely know , that I am thy daily Orator , and will be whilest I am : and yet once more I must have room to add my thankful acknowledgement of thine and thy costly kindness ; and so with our most dear affections to you both , I commend you to the God of love , still abiding . Thy fast and sure Orestes . Bath , Octob. 13. 1668. LETTER XXXVII . [ To a person of Quality to be constant . ] Most Honoured Sir , MAny charges have passed over both you and my self , since my last Writing to you , but I am glad to hear that in that great change of your condition , you have made so wise and happy a choice . Mine unfeigned desire to God is for your Temporal and Spiritual prosperity ; and that the blessings of both Worlds may be heaped up upon you . Yet I should desire you not to expect too much here , nor to count it a strange thing , if you meet with disappointments . It is enough if you have the Lord for your portion , and Heaven for your Inheritance , though the World should not answer your expectations . I doubt not but you will be likely , as well we , to meet with manifold temptations : the Lord make you , when you have done all to stand . Hold out a while in faith , patience , and self-denial , and you shall be as sure as God can make you of the Crown . Now arise and shine , and hold forth the power of holiness in all your converse . We have lived in times when Religion was the way to credit and esteem , and then it was more difficult to discern the sincerity of ones profession , because men might be drawn to it upon worldly ends . But now is the time when God will prove us , if we will appear for him , and own his ways , when they are the common scorn of the World. Oh Sir , think it not hard if God do call you forth to own him in such a time as this , when few of your rank and quality will bear you company : but look upon it as a special advantage to prove your sincerity , and your fidelity to the Lord your Maker . The holy and blessed life of that noble Marquess Galeacius , I should much commend to your reading and Imitation . Court not the world nor its preferments , Moses his self-denying choice , which the World would have branded for unparalled folly , when he voluntarily left all the Court-preferments and pleasures , the wisest Judge commends for the greatest Wisdom . If Religion will make you vile , resolve with that Royal Worthy , that you will be yet more vile . Remember who accounted the reproaches of Christ greater riches , than the Treasures of Egypt . Verily it is a greater honour to you to be vilified for Christ , than to be dignified with the highest Titles that the greatest on Earth can confer : and to be call'd Puritan , or Phanatique , for the bold and constant owning of the power of Christianity , than to have whole Pages filled up with the honourable offices and marks of Dignity , that earthly Princes can bestow . Now then is your time to get the true honour . Few of your places and dignity , will take this way to get it : But he that can but use the prospective of Faith , and look as far as the approaching Judgment , will easily see the vanity of the worlds riches and slattering preferments , and the everlasting glory and honour wherewith the dispised Saints shall surely be Crowned . Fix your eyes and Meditations here , and that will set you above the worlds temptations , when by its offers or threatnings it would make you to warp , and to let go your hold-fast of Eternal life . Now is the time for you to make Heaven sure , and when that is done , you are prepared for the worst that can come . I desire you to accept of my service and respects , and my Wives , which I do hereby present unto you , and to your most deserving yoak-fellow , whom I unfeignedly honour though I never saw her , not so much for her noble blood , which yet calls for great respects , as for her far more noble qualifications , and priviledges of her second birth . Pardon my boldness with you in troubling you so long , I am Sir , Your most Oblidged Friend , and Servant , JOS. ALLEINE . Feb. 26. 1661. LETTER , XXXVII . Dear Couzin , THough I have been in the valley of the shadow of death , though I have had more than one foot in the Grave , and have been in deaths often , yet the love and remembrance of you , ever liveth on my heart : I have long had neither feet to walk nor hands to write , yet I have borrowed hands as you see , rather than I would stay any longer from warning and admonishing of you . Dear Couzin , that soul of yours , that precious immortal soul is of no light value with me ! I pray hard for its Salvation : I have a Godly fear for you , lest your soul should miscarry in a crowd of worldly business , and of earthly cares . Ah , my dear Niece , it comforts me that you are so setled for this world , and are in want of nothing , I bless the Lord for this , but me thinks this doth not satisfie me . Oh , that I could be sure that you were once safe setled in Christ ; though you are , I trust comfortably furnished with earthly things , yet in this you are but half provided for : have you a Treasure in Heaven ? have you laid hold on eternal life ? have you made sure work for everlasting ? have you past the straits of the New-Birth ? do your bear upon you the marks of the Lord Jesus ? If you shall pass by a sumptuous Fabrick , and a great Lordship , and should lay claim to all as your inheritance , and please your self with the hopes of enjoying all this , when you had nothing to shew , no Writing , no Evidence to produce , as a ground for any such hope , would not every one say , this were a piece of strange vanity and imprudence ; much greater folly is it to promise our selves a part in Paradise , and rest satisfied in a meer perswasion that we are the Heirs of Heaven , when we cannot prove our Title from the Book of God , nor produce from within our selves , the sure and certain marks of the children of God. Ah , Dear Couzin , Rouze up your self make conscience , to deal plainly and freely with your soul , say within your self , I have hopes for Heaven ; but where are my grounds and my Evidences ? do I not build without a foundation ? do I venture my Salvation upon meer uncertainties ? What have I , what do I more than others ? I pray , I hear , I read , but may not a meer Hypocrite do all this ? I run not with others into the wretched practice of Lying , and Couzening , Whoredom , and the like ; but what is this more than a Pharisee may have to say for himself ? can I prove by Scripture my claim to Heaven ? can I produce Chapter and Verse to justifie my self ? Oh Couzin , fear , least a Promise being lest of entring into rest , you should by any mistakes , or self-deceits fall short through unbelief ; fear lest you should take Counters of gold , or some common workings for saving Grace . Oh , there is a world of counterfeit Coin going , multitudes perish by mistake , and wake in Hell , whilest they dreamt they were in Heaven : the tempter is very subtile , and will sure deceive if he can : your heart is deceitful above all things , and is willing to cheat you if it can . Therefore am I engaged so earnestly to call upon you , as one that watcheth for your soul , to arise speedily and to set roundly to your Work. Oh , consider your danger , and work out your Salvation with fear and trembling : away with these lazie Prayers , away with these cold and heartless Professions , away with this drowsie , liveless , liftless Religion ; bestir your self to purpose for your Soul before it be too late . Search your Conscience as with Candles , be jealous of your self ; consider , now is your time , what you do you must do quickly , the patience of God is waiting , Christ is knocking , the Spirit of God is striving , and death is at the door : Oh now take your opportunity , and take heed lest a slothful heart , and the cares of this world , or a presumptuous confidence that all is well and safe already , should at last shut you out of the Kingdom of God. I cannot write distinctly to your Husband , but I beseech you to call upon him to set his heart to these Counsels which I have written to you ; I earnestly entreat him to make Religion his business , and to look heedfully to it , that the gain of the world prove not the loss of his soul. I desire him that Closet and Family Prayers , and weekly Catechesing of his Houshold , and strict sanctifying of the Sabbath , and reading of the Scriptures , singing of Psalms , repeating of Sermons , and diligent attendance upon powerful Preaching may be his continual exercises ; that so his house may be a little Church , and God may delight to dwell in his Family : pray give me to understand what is done of these things , for I have a zeal for your welfare , and that you and your Houshould should serve the Lord , that you may enter into his rest , and carry children , and servants , and friends , and all to Heaven with you . As to my own estate , I have lost all my Limbs , and about this twelve Months useless , and been again and again under the sentence of death ; but was brought in a Horse-litter to Bath , where God hath wonderfully restored me , so that I can seed my self , and go alone , and speak with a little more freedom . Oh , love the Lord , praise the Lord for me ; notwithstanding I continue weak , and have not strength to write , yet I could not tell how to die in silence from you ; but have made use of a friendly hand to send these counsels and calls after you , which I beseech you to accept in the fear of God , for it is not unlike that they may be my last to you that ever you may receive : I now commend you to the Lord , and with mine own and my dear Wives love to you both , Rest , Your loving and careful unkle , JOS. ALLEINE . Octob. 21. 1668. FINIS . LETTER XXXV . [ The Concernments of our Souls especially to be regarded . ] Dear Cousin , YOU may think you are forgotten with me , because you have not heard so long a time from me ; but this may let you know , That though God hath taken away your Father , and suffered your Mother to be helpless to you ; yet you have one friend on earth that careth for you . The welfare of your immortal soul is dear to me , and is the matter of my sollicitous care and prayer . Dear Cousin , Methinks I feel a godly jealousie of you within my heart , lest you should lose your soul amongst a croud of worldly cares and business . Oh remember the story of him in the Book of the Kings , who relates that he had a Soldier committed to his keeping , upon condition that he should lose his life if he did let him go : But while thy servant went hither and thither , the man escaped . But the King replies presently , Even so shall thy judgment be ; thy life shall go for his life . Ah Cousin , take earnest heed , lest while you are going hither and thither , minding many things , tossed in a hurry of worldly affairs , the enemy run not away with your soul. Oh beware that the world doth not secretly steal away your heart . Consider , that whatever your business be , you must and will have an eating time , and a sleeping time . Oh be as sollicitous every day to keep your praying times , which are a thousand times more necessary than a time to eat in , or sleep . Be sure that there doth not a morning or evening pass over your head , in which you have not perfumed your closet with solemn and fervent prayer : And take heed , if you love your salvation , lest Satan beguile you with the bare outward performance of duties , and outward acts of Religion . See to it , that you do not rest in a worldly Religion ; to give God your knee , while the World carries away your heart . You may pray , hear , and read , and all to no purpose , excep your very Soul be employed and engaged in these duties ; and the life , vigour , and strength of your affections be found to go after God in them . If therefore you will have Christ and Heaven , see that you renounce the world . You must cast overboard your worldly hopes , and take up with God , with a naked Christ , as your whole happiness , both for this life , and that which is to come . There is no hopes of your salvation , without a sound mortification to the world ; you must be mortified to your worldly expectations : look not for much from the world ; promise not your self much from the world ; seek not great things for your self : say unto God , So I may have thee for my portion , and thy Kingdom for my inheritance , give or deny me what thou wilt , poverty or riches , any thing or nothing , I will be contented with my Lot. Say unto your soul , So I may but have Christ , so I may but carry it for the other world , let this world go which way it will : I must be converted or condemned ; I must be born again , or else would I had never been born : but of this present world there is no such necessity ; I may be poor , and yet happy : but wo to me if I remain unsanctified : I must have grace , or perish for ever . Dear Cousin , if I live , you shall find me a friend to your worldly prosperity ; but whether I live or die , I charge you by the Lord , that you be infinitely tender of your immortal Souls everlasting concernments . Will you not spin a fair thread of it , if while you are pursuing after earthly things , you lose your soul in the 〈◊〉 ? While I live , I shall pray and care for you . Farewel in the Lord. I am Your truly loving and careful Uncle , JOSEPH ALLEINE . LETTER XXXVI . [ Godly Counsels . ] Dear Cousin , THE welcom tidings of your safe arrival at Barbadoes , is come to my ears ; as also the news of your escape from a perillous sickness , for which I bless the Lord , and desire to be thankful with you : for I am not without a care for your well-being , but do look upon my self as really concerned in you . I have considered , that God hath bereft you of a careful Father , and that your Mother takes but little care for you ; so that you have none nearer than my self to watch for your soul , and to charge and admonish you in the Lord , and to take care of you . But yet , Dear Cousin , be not discouraged by these things , but look to Heaven , flie unto Jesus , put away every known sin , set upon the conscientious performance of every known duty ; make Christ your choice , embrace him upon his own terms ; deliver up your self , body and soul , to him ; see that you have no reserves nor limitations in your choice of him ; give him your very heart ; cast away your worldly hopes and expectations , make Religion your very business . O Cousin , these things do , and you shall be sure of a Friend in Heaven to take the care of you ; and , if I may be any comfort to you , you shall not fail , while I live , to have one friend on earth to take care for you . You are gone far from me , even to the uttermost parts of the earth ; but I have sent these Letters to call even thither after you ; yea , not onely to call , but to cry in your ears , O what is like to become of your soul ! Where is that immortal soul of yours like to be lodged for ever ? amongst Devils , or amongst Angels ? upon a bed of Flames , or in the joys of Paradise ? Dear Cousin , go aside by your self in secret , retire from the noise of the world , and say to your self , Oh my soul ! whether art thou going ? do not I know in my very heart that I must be converted or condemned ? that I must be sanctified , or can never be saved ? Oh my soul ! what seekest thou ? what designs do I drive at ? what is my chief care ? which way do I bend my course ? Is it for this world , or for the world to come ? Do I first seek the kingdom of heaven , and the righteousness thereof ? Do I think Heaven will drop into my mouth ? that glory and immortality will be gotten with a wet finger , with cold prayers , and heartless wishes , while the world carries the main of my heart ? Do I think to be crowned , and yet never fight ? to get the race , and never run ? to enter at the strait gate , and never strive ? to overcome Principalities and Powers , and never wrestle ? No , no ; say within your self , Oh my soul , either lay by the hopes of Heaven for ever , or else rouse up thy self , put forth thy strength in seeking after God and glory ; either lay by thy worldly hopes , or thy hopes of immortality ; away with thy sins , or thou must let Christ go for ever ; think not to have Chrst and the world too , to serve God and Mammon , it cannot be : If thou follow the world as thy chief desire and delight ; if thou live after the flesh , thou must die , count upon it , the Lord hath spoken it , and all the world can never reverse it . Thus reason the case with your own soul , and give not rest to your self night nor day , till you are gotten off from the world , broken off from the wilful practice of every known sin , and gotten safe into Christ. Dear Cousin , I charge you by the Lord , to observe these things ; pray over them , weep over them , read them again and again ; do not pass them over as slight and ordinary things : your soul is at stake , it is your salvation is concerned in them ; think not I am in jest with you . Ah Cousin , I travel in birth with you , till Christ be formed in you . Why should you die ? Oh repent and live , lay hold on eternel life , win Christ , and you win all . O be thankful to the Lord , that now you are fatherless and friendless , yet you have one Remembrancer to warn you to flie from the wrath to come . God forbid that I should find you at last in the place of Torments , for your not embracing the godly Counsels . To conclude , in short , I charge you as a Minister , as a Friend , as a Father to you , Take heed of these three things : 1. Left the gain of the world prove the loss of your soul : 2. Left the snare of evil company withdraw you from God , and so prove your final ruine . 3. Left a lofty and a worldly heart should thrust you out of the Kingdom of Heaven . God abhors that the proud should come near him : Oh labour , whatever you do , for an humble heart ; be little , be vile in your own eyes ; seek not after great things ; be poor in spirit ; without this , Heaven will be no place for you , God will be no friend to you . Dear Cousin , your lot is fallen , as I fear , in a place of great wickedness , where your soul is in much danger , where your temptations are many , and your helps for Heaven but few ; where godly examples are rare , and many will entice you to sin and vanity . O! if you love me , or love your soul , look about you , consider your danger , fear lest you should miscarry for ever by worldly loss and vain company , which proves to so many the fearful cause of their eternal perdition . I can but warn you , and pray for you : but though you have none to oversee you , remember the strict and severe eye of God is upon you , to observe all your actions , and that he will surely bring all your practices into his Judgment . Your Aunt , with my self , commend our dear love to you ; and I commend you to the Lord , and remain , Your loving and careful uncle , JOSEPH ALLEINE . August 19. 1668. LETTER XXXVII . Dear Cousins , THough you are removed far from me , out of my sight , and the Seas as a great gulf are fixed betwixt you and me ; yet my prayers follow you , and my good wishes for your present and everlasting welfare , like the wings of a Dove , take speedy flight . I look upon my self , now God hath removed my Brother , to be as in the room of a Father to you , yea and of a Mother too ; for I know you have but little help from her . My dear Neeces , my heart is careful for you ; and therefore I cannot cease , while I am in being in this world , to warn and admonish you , as my children , and to call upon you in the name of the Eternal God , to awaken your selves with all godly fear and holy diligence , lest by any means you should come short of the glory of God. Let me mind you , dear Cousins , of the dangerous place you stand in , and look about you with trembling . Methinks I see Satan watching for your souls , as the Dragon did for the seed of the Woman , waiting to devour it as soon as she should be delivered . Know you not , that you must wrestle with Principalities and Powers ? Methinks I see temptations surrounding you , and beleaguering you , as the enemy about the walls of the treacherous party within you , I mean carnal affections and corruptions , complotting how to deliver up the castle . Know you not , that your fleshly lusts do war against your souls ? and that your own hearts are not true to you , but deceitful above all things ? Lord , what need have you to bestir your selves , and to flie unto Jesus ! to distrust your selves , and to trust onely in him and his righteousness ! Oh work out your salvation with fear and trembling : Do you ever think to escape these mighty enemies , to conquer the power , and 〈◊〉 the plots and snares of those potent adversaries , without most painful diligence ? O cry to heaven for help ; watch and pray ; fear , left a promise being left of entring into rest , either of you should come short of it . My dear Neeces , you have many do watch for your souls , to devour them ; but I doubt too few , except my self , do watch for your souls , to save them : therefore I look upon my self , who am now upon the matter your only Monitor , to be the more concerned to awaken my self to your help , and to look after you , and to watch for you , left by any means you should miscarry by the deceits and temprations wherewith you are encompassed . I would not have you over-careful for the things of this life , though I commend your laudable care and diligence , that you may not be burdensom to any man ; but I commend to you a better and more necessary care , and that is that which the Apostle speaks of , the Virgins care ; The unmarried ( saith he ) careth for the things of the Lord. Ah , let this be your care ; seek first the Kingdom of God , and the Righteousness thereof , and then all these things shall be added ; you have Gods sure promise for it : If the Lord give me to live and prosper , you shall see and know , that I am not a friend only in words to you ; but however that shall be , see that you embrace the Counsels of God from me . Oh make sure of Heaven betimes , walk humbly with God , beware of a proud heart and a lofty spirit ; abhor your selves , else God will not accept you ? be displeased with your selves , else God will not be pleased with you ; condemn your selves , that God may acquit you . The leven of pride will sowr the whole lump , and mar all your Profession and Religion , and render your Persons , and Prayers , and all , an abomination to the Lord , if it prevail in you . Oh therefore be not high minded , but fear ; and by prayer and watchfulness restrain and root up this wretched corruption of pride , which is a sin so natural to you , that you had need to use an infinite care and caution to keep it under . As to my self , these may acquaint you , That I have been often at the very gates of death : I have lost all my limbs ; but prayer hath redeemed me from my extremities , and God hath blessed the use of the Bath to me . Oh praise the Lord , praise him for my sake , and give glory to the God of my life . Love him , honour and glorifie him , whose favour and friendship hath filled my soul with comfort , and given a resutrection to my body . I can now walk alone , and feed my self , but am altogether unable to write , which is the reason why these come to you in another hand . Dear Cousins , you may think me too tedious ; but you must pardon me , if I erre in my love and zeal for your welfare : And now I shall 〈◊〉 no more , but with my own and dear Wifes love to you , I commend you to God , and rest , Your loving and careful uncle , JOSEPH ALLEINE . LETTER XXXVIII . [ Do all in reference to God and his glory . ] Dear Friend , I Have received yours of the 19th of September , but it came to me in the time of my sickness , in which I was much a stranger to writing ; it continued upon me five Months , and to this day so much weaknes remains in my arms , that I am not able to put off or on my own clothes . Your Letter was exceeding welcom to me , not only as reviving the remembrance of our old friendship , but also , as bringing me news of some spiritual good that you received by me , which is the best tidings that I can receive : for what do I live for , but to be useful to souls in my generation ? I desire to know no other business than to please and honour my God , and serve my generation in that short allowance of time that I have here , before I go hence , and be seen no more . Shall I commend to you the Lesson that I am about to learn ? But why should I doubt of your acceptance , who have so readily embraced me in all our converses ? The Lesson is , To be entirely devoted unto the Lord , that I may be able to say after the Apostle , To me to live is Christ. I would not be serving God onely for a day in the week , or an hour or two in the day ; but every day , and all the day : I am ambitious to come up towards that of our Lord and Master , To do always those things that please God. I plainly see , that self-seeking is self-undoing ; and that then we do promote our selves best , when we please God most . I find , that when I have done all , if God be not pleased , I have done nothing ; and if I can but approve my self to God , my work is done : I reckon I do not live that time I do not live unto God. I am fain to cut off so many hours from my days , and so many years from my life ( so short as it is ) as I have lived unto my self . I find no enemy so dangerous as self ; and O that others might take warning by my hurt ! O that I had lived wholly unto God! then had every day and every hour that I have spent , been found upon my account at that great day of our appearing before God : then I had been rich indeed , in treasure laid up there , whither I am apace removing ; then I had been every day and hour adding to the heap , and encreasing the reward which God of his meer grace hath promised , even to the meanest work that is done to him , Col. 4. 24. I verily perceive I am an eternal loser by acting no more as for God ; for what is done to my self , is lost ; but what is done for God , is done for ever , and shall receive an everlasting reward . Verily , if there be another world to come , and an eternal state after this short life , it is our onely wisdom to be removing , and , as it were , transplanting and transporting what we can , from hence , into that Countrey to which we are shortly to be removed , that what we are now doing , we may be reaping the fruit of for ever more . The world think themselves wise ; but I will pawn my soul upon it , that this is the true wisdom . Well , let us be wholly swallowed up in the concerns of Religion , and know no other interest but Jesus Christs . I cannot say , I have already attained ; but this is that my heart is set to learn , That in all that I do , whether sacred or civil actions , still I may be doing but one work , and driving on one design , That God may be pleased by me , and be glorified in me ; that not onely my praying , preaching , alms , &c. may be found upon my account ; but even my eating , drinking , sleeping , visits , discourses , because they are all dont as unto God. Too often do I take a wrong aim , and miss my mark ; but I will tell you what be the Rules I set my self , and do strictly impose upon my self from day to day : Never to lie down , but in the Name of God , not barely for natural refreshment , but that a wearied servant of Christ may be 〈◊〉 , and fitted to serve him better the next day . Never to rise up but with this resolution , Well , I will go forth this day in the Name of God , and will make Religion my business , and spend the day for Eternity . Never to enter upon my calling , but first thinking , I will do these things as unto God , because he requireth these things at my hands in the place and station he hath put me into . Never to sit down to the Table , but resolving , I Will not eat meerly to please my appetite , but to strengthen my self for my Masters work . Never to make a Visit , but upon some holy design , resolving to leave something of God where I go ; and in every company to leave some good savour behind . This is that which I have been for some time a learning , and am pressing hard after ; and if I strive not to walk by these Rules , let this Paper be a witness against me . I am not now in my former Publick Capacity , such things being required of me to say and subscribe , as I could by no means yield to , without open lying and dissembling with God and Men : Yet , that I am unuseful , I cannot say ; but rather think , that possibly I may be of more use than heretofore . I thank the Lord , I have not known what it is to want a Tongue to speak , but in my sickness ; nor a People to hear ; but so , as that we both follow the things that make for peace . I perceive you are otherwise perswaded in some things , than I am : but however , I trust we meet in our end . Since you are in , may it be your whole study to gain souls , and to build them up in holiness , which is with too many the least of their cares . One duty ( miserably neglected ) I shall be bold to commend to you from my own experience , and that is , the visiting your whole Flock from house to house , and enquiring into their spiritual estates particularly , and dealing plainly and truly with them about their 〈◊〉 to God : to the usefulness of this great work , I can set my Probatum est . I hear you have two Parsonages : O tremble to think how many precious souls you have to look to ! And let it be seen , however others aim at the Fleoce , you aim at the Flock ; and that you have indeed Curam animarum . You see how free I am with you ; but I know your candor . I rejoyce in your happy Yoke-fellow : salute her from your old Friend ; and accept the unseigned Respects of him who is , SIR , Your real and faithful Friend , JOSEPH ALLEINE . LETTER XXXIX . PRISON-COMFORTS . [ To a Minister in Prison . ] Worthy Sir , I Owe you a Letter , and more than a Letter , for your particular respects to me , your brotherly sympathy , your multiplied and earnest prayers , your tenderness of my health , your welcom Jewel in M. Ruths Letters , from which I trust my soul and others may reap no small benefit . Much more do I owe you for your common respects to the people of my desires ; and not only to them , but to the whole Church of God ; in all whose concernments , I see , you are concerned . Your indefatigable labours with us , we do with all thankfulness accept , as the undoubted evidence of your great love : For all which , may he requite you , who will shortly say , Inasmuch as thou didst it unto the least of these my Brethren , thou didst it unto me . It was but a little after my release from my own confinement , but I heard of yours ; and now write to you , as one that hath taken a higher degree than ever , and more truly honourable , being commenced Prisoner of Christ. I was once affected with the Picture of a devout man , to whom a voice came down from Heaven , saying , Quid vis fieri prote ? To which he answered , Nihil domine nisi pati ac contemni prote . Undoubtedly , Sir , it is our real glory to be throughout conformed to Jesus Christ , not only in his sanctity , but in his sufferings . Paul counted all things but dung for this , that he might win Christ , &c. and know the fellowship of his sufferings , and be made conformable to his death . I doubt not but your consolations in Christ do much more then superabound in all your tribulations for him : Yet let me add this one Cordial , That now you have a whole shoal of Promises come in to you , which you had not before ; I mean , all the Promises to suffering Saints , in which they have not so immediate , but onely a remoter right , unless in a suffering state : And doubtless he hath gotten well , that hath gotten such a number of exceeding great and precious Promises : If the men of the world do so rejoyce when such or such an Estate is fallen to them ; should not you much more , that have such a Treasure of Promises fallen to you ? I can tell you little good of my self ; but this I 'can tell you , That the Promises of God were never so sweet in this world to me , as in and since my imprisoned state . Oh the bottomless Riches of the Covenanr of Grace ! It shames me that I have let such a Treasure lie by so long , and have made so little use of it . Never did my soul know the Heaven of a Believers life , till I learnt to live a life of praise , and by more frequent consideration to set home the unspeakable riches of the Divine Promises , to which , I trust , through grace , I am made an heir . I verily perceive , that all our work were done at once , if we could but prevail with our selves and others to live like Believers ; to tell all the world by our course and carriage , that there is such pleasantness in Christs wars , such beauty in holiness , such reward to obedience , as we prosess to believe . May ours and our peoples conversations but preach this aloud to the world , That there is a reality in what God hath promised ; That Heaven is worth the venturing for ; That the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us ! Verily , Sir , it is but a very little while that Prisons shall hold us , or that we shall dwell in dirty flesh . 〈◊〉 tells us of 〈◊〉 , that he was ashamed to see himself in the Body ; to see a divine and immortal Soul in a 〈◊〉 of Flesh , ( for so they held the body to be ; ) but the worst shackles are those of sin . Well , they must shortly off all together ; our Lord doth not long intend us for this lower Region : Surely he is gone to prepare a place for us : Doubtless it is so ; yea , and he will come again , and receive us to himself , that where he is , we may be also . And what have we to do , but to believe , and wait , and love , and long , and look out for his coming , in which is all our hope ? 'T will be time enough for us to be preferred then . We know before hand who shall then be uppermost . Our Lord hath shewed us where our place shall be , even at his own right hand ; and what he will say to us , Come ye blessed , &c. Surely we shall stand in his Judgment : He hath promised to stand our Friend : Let us look for the joyful day : As sure as there is a God , this day will come , and then it shall go well with us . What if Bonds and Banishments abide us for a season ? This is nothing but what our Lord hath told us , The world shall rejoyce , but ye shall weep and lament : You shall be sorrowful , but your sorrow shall be turned into joy . Oh how reviving are his words ! I will see you again , and your heart shall rejoyce , and your joy no man taketh from you . If that miserable wretch leapt chearfully off the Ladder , saying , I shall be a Queen in Hell : With what joy should we do and suffer for God , who have his Truth in pawn , that we shall be Crown'd in Heaven ? Verily , they are wonderful Preparations that are making for us : The Lord prepare us apace , and make us meet to be Partakers , It was the highest Commendation that ever that Worthy R. Baxter received , which fell from the Pen of his scoffing Adversary Tilenus , who saith of him , Totum Puritanismum totus spirat . Oh that this may be true of us and ours . Let your true yoke-fellow , and my Christian Friends with you in the Bonds of the Gospel , have my hearty Commendations : And these Counsels , I pray you , give them from me , for the improving of their present state . 1. To habituate themselves , both as to their thoughts and discourses , more throughly than ever unto Holiness . Brethren , I would teach you the Lesson that I resolve to learn with you , That your minds and tongues may as naturally run on the things of Heaven , as others on the things of this world . Why should it not be thus ? I am sure God and Heaven do as well deserve to be thought on , and talked of by us , as froth and vanity can deserve of the world . There are many that have in a great measure learnt this lesson , and why should not we be some of them ? What if it be hard at first ? Every thing is so to a beginner . Besides , is not ours a Religion of self-denial ? Further , if we do but force our selves a while to holy Thoughts , and Heavenly Discourse , it will grow habitual to us , and then it will be most natural , familiar , and heavenly sweet . Oh what gainers will you be , if you do but learn this Lesson ! Verily , it 's the shame of Religion , that Christians are so unlike themselves , unless upon their knees . Sirs , our lives and language should tell the world what we are , and whither we are going . Christians , let little things content you in the world , but aspire after great things in the grace of God. Many real Christians do little think what high frames of Holiness they might grow up to , even in this life , with pains and diligence . Sirs , be you men of great designs : Think it not enough if you have wherewith to bear your charges to Heaven ; but aspire with an holy ambition to be great in the Court of Heaven , Favourites of the most High , of 〈◊〉 growth , great experience , singular communion , that you may burn and shine in your places , and convince the world ; that you may savour of Heaven where ever you come , and that there may be an even-spun thred of Holiness running through your whole course . 'T is the disgrace of Profession , that there is so little difference to be seen in the ordinary coversation of Believers from other men : Is it not a shame , that when we are in company with others , this should be all the difference that is to be seen , onely that we will not curse and swear , as do the worst of men ? Christians , if you will honour the Gospel , bring forth your Religion out of your Closets ( the world can't see what you do there ) into your Shops , Trades , Visits , &c. and exemplifie the rules of Religion in the management of all your Relations , and in your ordinary converse . Let there be no Place or Company that you come into , in which you do not drop something of God : This will be the glory of Religion , and we shall never convince the World till we come to this . May you come my Brethren , out of your Prisons with your faces shining , having your minds seasoned , and your tongues 〈◊〉 with Holiness : May your mouths be as a Well of Life , from whence may flow the Holy Streams of Edifying Discourse : May you ever remember , as you are sitting in your Houses , going by the Way , lying down , rising up , what the Lord doth then require of you , Deut 6. 7. 2. To improve their present retirements from the World , for the settling of their spiritual estates . 'T is a common complaint amongst Christians , That they want Assurance . Oh , if any of you that wanted Assurance when you came to Prison , may carry that blessing out , what happy gainers would you be ! Now you are called more than ever to self-searching . Now bring your Graces to the Touchstone . Be much in Self Observation . See what your hearts do with most love and delight , go out unto : what are your greatest hopes , and your chief designs . See whether God's Intrest be uppermost in you : prove this , and prove all . Rest not in probable hopes . Think not that is enough that you can say , you hope 't is well . God lookes for extraordinary things from you under such great helps , such extraordinary Dispensations . Be restless till you can say , that You know . 't is well ? that you know you are passed from Death to Life Think not that this is a priviledge that only a few may expect . Observe but these three things : 1. To acquaint your selves throughly with the conditions of Life , and take heed of laying the marks of Solvation cither too high or too low . 2. To be much in observing the frame , and bent , and workings of your own hearts . 3. To universally conscientious , and to be constant in even and close walkings , and then I doubt not but you will grow up speedily to a settled assurance , and know and feel that peace of God that passeth all understanding : and this will be somewhat worth your carrying out of Prison . But I return to your self . But what shall I say ? I have more need to receive from you , than abilitie to give ; only I will tell you my wishes for you : I wish that your body may prosper , as your soul also prospereth . I wish , That you may see the travel of your Soul ; that you may find your People thriving under your hands in all manner of holy conversation and godliness , that whosoever converses with them , may see and hear by them , that God is in them of a Truth . I wish your enlargement from your bonds , and your enlargement in them : That your Prison may be but the Lanthorn through which your Graces , Experiences , Communion , and Prison-attainments , may shine most brightly to all beholders . I wish your Prison may be a Paradice of Peace , and a Patmos of Divine discoveries . Lord Jesus set to thy Amen . I am SIR , Your unworthy Brother and Companion in the Kingdom and Patience of JESUS : JOS. ALLEINE . Jan. 10. 1664. LETTER . XL. [ Directions to the Ministers of Somersetshire and Wistshire , for the instructing of Families by way of Catechising . ] SIR , THIS Letter cometh to you , like the men of Macedonia , to Paul , crying to you , Come and help us . O how insufficient do we find our selves for the Praises of GOD ! What Reason have we to call upon our selves , and to call upon all our Friends ! and yet we foresee that all will be too little a Sacrifice at last , and too slender a return to the most High God , who hath made us such wonders of Mercy , and such signal instances of his Divine Power and Rich Grace . You are not ignorant of our Estate , how the Sentence of Death had passed upon us ; how our Flesh and our Hearts failed , and Friends and Physicians gave up their Hopes : But God , that raised the Dead , was pleased to make us the Monuments of his wondrous Mercy . O that the same God would make us the special instruments of his Praise and Glory . Of a Truth Sir , we perceive our Hearts are too little , our Tongues are too shore , our Expressions are too low , either to conceive or utter what we owe to the Great God. O help ! help ! Bless the Lord , O our Souls : Bless the Lord , O our Friends : O that all that have Wrestled with God for us , might joyn Hand in Hand to make some suitable returns to the God of our lives , and may bring in every one his Sacrifice , and all contribute to make one common stock of Praises , that many Thanksgivings may abound to God on our behalfs . O what hath Prayer done for us ! while we live we must Honour Prayer , and admire the Power of Prayer , we owe our limbs and our lives to Prayer . O that a goodly crop of praise may grow up unto God as a return for his Mercies : that the seed of Prayers , and showers of tears , may procure sheaves of joy , and Songs of deliverauce . But O what shall we render ? wherewithall shall we come before the Lord , or bow our selves to the Most High God ? O where shall we find a sitting sacrifice ? Verily we will give our selves and our All to him . But alas , what are we , and what is this little that we call our All ? Therefore have we found in our hearts to write to you and others , that we might excite you to the Divine Praises with us . And O that the Lord might be loved the better , and glorified the more for our sakes : Will you tell us wherein we may shew our love to Him ? wherein we may best please and serve Him ? O that you would ! Herein assuredly you would most highly gratifie us . O that we might do some singular thing for God ; for certainly they are not common things that he hath done for us . We pray you call upon those that fear the Lord , to help us in celebrating his loving kindness . O how it pleaseth our very Hearts to think that God should be Loved and Honoured the better for us : That we may be instruments , if it be but for the blowing up of one flash , nay , the kindling of one spark of Divine Love in the Hearts of his Children towards him ! Sir , You cannot pleasure us in any thing so much as in this , To love and admire God , and spread his Praise more and more ; that what is wanting through our weakness , may be made up in your abundance . But we have need to crave your 〈◊〉 for our length ; but the love of Christ constraineth us , 〈◊〉 we hope you will pass by an error of Love. While we have been deyifing what to do for our God , we thought we could no way better serve him , than by provoking such as you are to set up his great Name with us . We love and Honour you , not onely as you are a Member , but a Minister of Christ Jesus our LORD , and therefore deserve to be doubly dear unto us : And because we could think of no more pleasing a Sacrifice of Thanksgiving , we have stirred up our selves and Friends with us , to send to you a Prophet in the Name of a Prophet , this poor Token of Love , which though but small , yet we trust will be a sweet savour unto God , and will be accepted with you , being our two Mites cast into God's Treasury . But look not upon your self as obliged to us hereby : but put it upon the Account of Christ , to whose precious Name we dedicate it , and from whom ( although he be so much already before hand with us , yet ) we expect a recompence at the Resurrection of the just . And being further desirous to promote the work of God in our low and slender Capacities , we have been bold to provoke your self , with other our Fathers and Brethren in the Ministry , to set about that necessary and much neglected work of Catechising ; not a little pleasing our selves in the sweet hope , that by your means we may be instrumental to spread the sweet savour of the knowledg of our God , in every place : and being well perswaded of your readiness to forward so blessed a work , we have stirred up our selves and our Friends to expend a considerable Sum of Money to furnish Ministers with Catechisms , a hundred whereof we have sent unto you , beseeching you to use your best prudence and utmost diligence , for the spreading of them , and for others improvement by them , that our labour and charge in so good a work , prove not at last of no effect . Sir , we shall humbly propose unto you , but not impose upon you . But let us be bold with you in Ghrist , to lay our requests before you as touching this concernment , they being indeed what judicious friends and brethren have thought fit to propound . 1. That the People be publikely and privately instructed about the high necessity and great usefulness of this Dutie . 2. That these Catechisms be freely given to all that will promise to use them . 3. That you would be pleased to acquaint your self with all the Schools that are within your Verge ; and that you would do your utmost to engage the Teachers thereof to teach their Scholars this Catechism ; and that you would furnish all their Scholars that are capable and willing to learn. 4. That you will endeavour from house to house to engage the Master or Mistris of every Family , for the forwarding of this work . 5. That you will appoint set-times wherein to take an Account of the proficiency of all such as have promised to Learn ; and that , if it may be , they may be engaged to Learn weekly a proportion , according to their Capacities . 6. That you would favour us so far , as to let us know as speedilie as you may , of the receit of these Lines ; and , if we may presume so far upon you , we pray you to indulge us some assurance under your Hand , That you will to your Power promote this happy design , and that by our Lady-day next you will acquaint Mr. Bernard what progress is made . Sir , our Sou's will even travel in Birth for the success of this undertaking ; and therefore we request you for the love of God , and by the respect which we are perswaded you bare to us , that you will labour to comfort and encourage us in our endeavours for God , which you can no way in the World do so well , as by letting us see , that there is some Blessed Fruit of our cost and paines ; and that we have not run in vain , nor laboured in vain . If there be any of these Catechsims remaining in your hands that you cannot dispose of by our Lady-day , be pleased to send them to Mr. Barnard , or to Mr. Rositer in Taunton . If you should need any more , give us speedy notice , and you shall not fail to be furnished with what number you desire . Thus upon the bended knees of our thankful souls , we commend our poor sacrifices , together with your self , to the eternal God , and remain , Christs devoted Sevants , and your Friends JOS. BERNARD , and JOS. ALLIENE . FINIS . ADVERTISEMENT . SAcrilegious Desertion of the Holy Ministery rebuked , And Tolerated Preaching of the Gospel Vindicated , against the Reasoning of a Confident Queftionist , in a Book called [ Toleration not to be abused . ] With Counsel to the Nonconformest , and Petition to the Pious Conformist . By one that is Consecrated to the Sacred Ministery , and is resolved not to be a wilful Deserter of it , in trust that any undertakers , cau justifie him for such desertion at the Judgment of God ; till he know better how those can come off themselves ; who are unfaithful Pastors . or unjust Silencers of others . Printed for , and sold by Nevil Simmons , at the Princes Arms in Pauls-Church-yard A SERMON PREACHED AT THE FUNERAL OF Mr. JOSEPHALLEINE , BY Mr. GEORGE NEWTON , late Minister of Taunton in Sommersetshire . Rev. 14. 13. Blessed are the dead which die in the Lord from henceforth : Yea , saith the Spirit , that they may rest from their Labours , and their works do follow them . LONDON , Printed and are to be Sold by Nevil Simmons , at the Princes-Arms in St. Pauls Church-yard . 1672. Luke 23. 28. Daughters of Jerusalem , weep not for me , but weep for your Selves , and for your Children . WHat Subject fitter for this sad Occasion , then a Theam of Weeping ? what Language can we better speak , or more agreeable to the dark Providence that we are under , then Sighs , and Cries and Lamentations ? How merciful was God to him , whom he hath taken to himself , and how severe to us , in this Stroke ? And Oh what hard and stupid hearts have we ? Should we be so insensible of Gods heavy Indignation , and our irreparable Loss , as to give him just Occasion to complain , as in Jeremiah , 5. 3. I have smitten them and they have not grieved . You of this Congregation have reason to fit down in bitterness , because the Almighty hath dealt very bitterly with you . And to cry out as sometimes Joash did , over Elisha , 2 Kings 13. 14. My Father , my Father , the Chariots of Israel and the Horsemen thereof : And as Rachel , once to weep , and hardly to be comforted , because he is not : And for my part I shall take up David's Lamentation over Jonathan , with David's Affections , 2 Sam. 1. 26. I am distressed for thee , my Brother , very pleasant hast thou been unto me . But me thinks I over-hear him who being dead , yet speaketh , calling upon us in our Saviours Words , weep not for me . As for my own part , I have rest for Labour , Joy for Sorrow , Peace for Trouble , Ease for Pain ; I feel no aking Bones , no falling Fits , no strained Sinews , no Distortions , no Convulsions in the Grave . And for what I find in Heaven you shall know when you come thither . My refreshing time is come , God hath now wiped clean away every Tear from my Eyes ; and every drop of Sweat from my Face , and every sadt thought from my heart ; And therefore I forbid your tears for me , Weep not for me . But if you swelling Passions must have vent , Consider whose the Loss is . Alas , it is not mine , but yours ; and therefore , turn the Stream into the right Channel , Weep not for me , but weep for your selves and for your Children . These were our Saviours words sometimes , in which he puts a stop upon the sorrow and the 〈◊〉 of those , who wept too much even at the Death of Christ himself . Dead he was in Law already , condemned by Pilate , delivered to the Roman Band , to guard 〈◊〉 to the Place of Execution . Such tragical appearances are 〈◊〉 attended with a Multitude of Lookers on , and by how 〈◊〉 the greater , and more remarkable the person is who is to 〈◊〉 , so much the greater is the Concourse . And hence it was that such a heap of people followed Christ , on whom the eyes of the 〈◊〉 Nation of the Jews were fixed , though with different affections ; Some to secure him from a rescue , some to mock him and deride him ; some to gaze upon the 〈◊〉 and observe his carriage in his dead 〈◊〉 , and some to see the Execution . Among the rest , there were a sort of People that bewailed his Death , of whom it is observed that they exprest their grief in tears . I make no 〈◊〉 there were men that wept , but because women usually have moister brains , and less command upon their passions , and so are more inclinable to vent their sorrow in a flood of tears then men , especially , because their passions are not much regarded neither ; so that there was no fear or 〈◊〉 though they were free and open in their sorrow . Hence it is that there is no notice taken of any other 〈◊〉 but theirs , in the Verse before the Text , and that our Saviour 〈◊〉 〈◊〉 , and directs his Speech to them in the words that have been read , Daughters of Jerusolem weep not for me , but for your selves , and for your Children . Now in this Speech of Jesus Christ we have especially to be considered two things , a prohibition , and a permission . In the first place we have the prohibition of our Saviour , in which he forbiddeth them to weep , Daughters of Jerusalem , weep not for me . And in the second place we have his permission in which he alloweth them to weep ; but weep for your selves , and for your Children . And yet you see he doth not here command and forbid the same things in the same respect , but in relation to a diverse object . In relation to himself he forbiddeth them to weep , Weep not for me . In relation to themselves , he alloweth them to weep , but weep for your selves , and for your Children . The total final and irreparable 〈◊〉 of Jerusalem was near at hand , our Saviour had it in his eye when he spake these words . He wept apace for this himself but a little while before , as you may see , Luke 19. 41. He behold the city and wept over it . First he beholds it with his eye , and then his eye affects his heart , Wo and alas ! saith he , ( while in a pang of holy pity and compassion , the tears come flowing down his cheeks ) If thou hadst known even thou at least in this thy day the things which belong unto thy peace , but now they are hid from thine eyes . And therefore he alloweth them to weep for this , who are to have a share and portion in that dreadful desolation . But for himself , who willingly submitted to the death which he was leading to , and all the other circumstances of his passion ; who was beloved of him who had appointed and designed him to it , who was God as well as Man ; and therefore able to endure it , and to overcome it too ; and who was shortly to be rescued from the jaws of death , and so triumphantly to enter into Glory : He forbiddeth them to weep , weep not so me , but weep for your selves , and for , &c. So that the purpose of our Saviour is not wholly to suppress , but to rectifie their sorrow . They wept for him out of a childish kind of pity , but they wept not for their sins , nor the unseen calamities that were about to come upon them . And therefore Christ endeavours to withdraw their sorrow from the wrong , and fix it on the right object . And to this end he shews them why they should not weep , and why they should . Weep not for me , but for your selves , and for your Children . Two Observations lie before us in the Text. The first , That it is not unlawful nor unfit sometimes to express our grief in tears . The second , That we are very oubject to misplace our grief , and to mistake the ground and object of our sorrow . I shall speak to these in order , beginning with the first . Doct. That it is not unlawful nor unfit sometimes to express our grief in tears . We have our Saviours warrant for it in the Text , weep for your selves , and for your children . There weep and weep on . How often are we called upon to weep in Scripture ? Oh what a cloud of weepers shall we find there , who are all witnesses to this great truth . And some of them the wisest and the holiest mentioned in the Book of God , without exception . Our Saviour Christ himself , the holy One , and the Wisdom of God , was a very great Weeper . He was a man of sorrows , not of a few , but many sorrows , Isa. 53. 3. You never read he laughed in all his Story , but you find he wept often . In the days of his flesh he offered up strong cries and tears to God , Heb. 5. 7. He wept for his beloved Lazarus , John 11. 35. And if we do the like on this occasion , we have a great Example in our eye . He melted over poor undone Jerusalem with many tears , who had over-pass'd the day of her gracious Visitation . Look up and down among the poor afflicted and distressed People of the Lord , and you shall find that tears have been as ordinary with them , as their daily food . Thou feedest them , saith Asaph , Psal. 80. 5. With the bread of tears , and givest them tears to drink . Tears were both their Meat and Drink , and it seems they had their fill of this Diet This was the Legacy our Saviour lest to his Diseiples , ye shall 〈◊〉 , John 16. 22. It is observed of the Saints , they sow in tears , they go forth weeping , bearing precious Seed Psal. 126. 5. 〈◊〉 time of sowing , is a time of weeping They sow in showry weather , in a rainy time , the Seed they sow most commonly is steep'd in tears . Mine eye ( saith holy David ) is consumed with grief , Psal. 6. 7. He wept so much that he was shriveled up to nothing like a bottle in a smoak , as his own expression is , Plal. 119 83. You see then it is not unlawful , nor unfit sometimes to express our grief in tears . But you will ask me what these times are ; I will tell you in a word . Sinning times , and Suffring times , are weeping times . A word or two of these in order . 1. Sinning times , are weeping times . And that whether they be sinning times with others , or our selves . 1. Sinning times with others , must be sorrowing times , with us . Our Saviours Bowels rowl'd within him , when he look'd about , and saw the hardness of the Peoples hearts , Mark 3. 5. Rivers of waters run down mine eyes ( saith holy David to the Lord , Psal. 119. 136. ) because men keep not thy Law. If they will not hear saith Jeremiah , Chap. 13. 17. My soul shall weep in secret places for their pride , and mine eyes shall weep sore and run down with tears . My Soul and Eye shall weep together . You shall observe that those whom God appointed to be marked and singled out for preservation , in a common desolation , were such as sighed and cried for the abominations of Jerusalem , Ezek. 9. 4. They did not only keep themselves from the abominations of the time and place on which the Providence of God had cast them , but they mourned for them in others . They were not meer abstainers , but they were mourners , weepers too , and so were snatched as fire-brands out of the burnings , and set as monuments of the Mercy of God. Brethren , if you define to be preserved in times of common desolation , when the judgments of the Lord are abroad upon the earth , and on the places of your habitation , and to be safe in the day of his anger , work your hearts to this temper , while other men are sinning , be you mourning ; While others are committing horrible abominations ; be you lamenting and bewailing them , sighing and crying for those abominations . That when God comes to visit , he may find the sighs breathing from your hearts , the drops running down your cheeks , and all about you wet with tears . 2. And as sinning times with others , so our own sinning times especially , must be our weeping times . Though David were a good man , yet he was a great sinner , and so he was a great weeper . In Psal. 6. 6. We find him even drowned in tears . All the night long ( faith he ) I make my Bed to swim , and water my Couch with my tears . An Hyperbolical expression of unmeasurable weping . So , Mary Magdalon had much forgiven her , and thereupon she loved much , and wept much Yea she made a bath of tears , in which she washed the feet of Christ , Luke 7. 37. It is observed of the people of the Jews , that when they had surveyed their monstious sins , they drew forth water ( out of the Fountains of their guilty eyes ) and poured it before the Lord , 1 Sam. 7. 6. When once their hard and rockie hearts were smitten with remorse , they melted into tears . They wept by Buckets , not by Drops . It is a woful frame of heart , when men can sin , but cannot sorrow . 2. As sinning times are weeping times , so suffering times are weeping times . And that whether they be suffering times with others or our selves . 1. Suffering times with others , must be sorrowing times with us . We must weep with them that weep . The Holy Ghost himself takes notice of it , as remarkable , in Nehemiah , Chap. 1. 4. that when he heard of the distresses , of his Brethren , he sat down ( as one astonied ) and wept and mourned certain dates . And Jeremiah crieth out in such a ease , Oh that my head were waters ( nothing else ) and mine eyes a fountain of tears , ( both eyes one fountain ) that I might weep day and night ( without cessation ) for the slain of the Daughters of my People . It is our duty , to remember them that are in Bonds , as bound with them , and them that are Distressed , and broken and undone , as if we our selves were broken and undone with them . Oh let not it be said of any of us , that we swim in pleasures , while our Brethren swim in tears . That we have lain upon our costly Beds , and stretched our selves upon our Couches , that we have 〈◊〉 the Lambs out of the Flock , and the Calves out of the Stall , that we have chanted to the Viol and invented Instruments of Musick to our selves , that we drink Wine in bowls , but are not grieved for the afflictions of Joseph , Amos 6. 4 , 5 , 6. 2. And as when others are afflicted , so when we our selves are so , it is a proper time to weep . The poor distressed Church draws up a Catalogue of all her troubles , Lamentations 1. 12 , &c. And then concludeth at the 16. Verse , for these things I weep , mine eye , mine eye , runneth down with water . Yea , she complains that she had wept so much , that her eyes did fail with tears , Lam. 2. 11. I might give other Scriptures , where you shall find them flowing abundantly on such occasions . But this may satisfie to shew you , that it is not unlawful , nor unfit , sometimes to express our grief in tears . And what those weeping times are : Times of sinning , and times of suffering , either with others , or with our selves . Use 1. They are mistaken then , who think it an unworthy and unmanly thing to weep , to drop a rear at any time , as if it argued feebleness of mind , and imbecillity of spirit . How many daring Gallants are there in the world , who despise Gods mourners , and look on such as weep , for the abominatious , or the desolations of the times , as a company of poor weak low Souls . And yet Hezekiah wept , and David wept , even till he 〈◊〉 himself in tears ; who notwithstanding was as gallant and as brave a man as ever lived . The wise man tells us ; that there is a time to weep , Ecles . 3. 4. And where saith he of mourning thou art mad , and of sorrow , What is it that thou doest ? As he doth of joy and laughter , Where do you find a blessing poured out on laughter , as you do on tears and mourning ? There are but nine Beatitudes and this is one , Blessed are they that mourn , for they shall be comforted , Mar. 5. 4. And therefore they deceive themselves who scorn mourners , and labour to put on that Apathie and Idolence , which is so much commended by the Stoicks : Who think it is their Patience , and insuperable Fortitude of mind , to be disquiered with nothing , neither sins , 〈◊〉 sufferings , so far at least , as to shed tears . Their Patience is it ? No , 't is their senslesness . I have smitten them and they have not grieved , saith God , of hardned Israel , Jer. 5. 3. It is not Patience but Stupidity , that he bewaileth there in that people . Use 2. What shall we think of those who have no time for tears , or sorrows : They spend their days in mirth , and pleasure , and chase away all thoughts from their hearts , be the occasion what it will , or what it can : These are merry men indeed , I wish they would but sadly lay to heart these few Considerations , and I shall pass on to the third Use. 1. It is a foolish thing , to melt away in mirth and laughter , especially at such a time , when there is nothing upon every side but cause of sorrow . No question they conceive , it is their wisdome to be lively still , however matters go , and to drive away sorrow from their hearts . But what saith Solomon , the wisest man that ever lived , Ecc'es . 7. 4. The wise mans heart is in the house of 〈◊〉 If his body be not there , yet his heart at least , is there . But on the other side , the heart of Fools is in the house of mirth . You know they use to paint Fools laughing , and wise men , with a serious grave composed look , And surely there is something in it , but the Fool hath not the wit to pick it out . 2. As it is a foolish thing , so it is a sinful thing , to give our selves to mitch and laughter , when God calleth us to sorrow . It is a sin which God doth hardly ( if at all forgive ) we find that he hath sealed the Committers of it up to wrath , and bound the guilt of this Iniquity upon their souls never to be removed again . That is a damning sentence which we find , Isa. 22. 12. They were formidable Judgments which the Lord had threatned , and actually inflicted on the Jews . And thereupon he looked they should have carried and demeaned themselves like Mourners , like men that were extreamly sensible of his displeasure , and much affected with his hand upon them . But they despised and slighted all , and gave themselves to mirth and pleasure , and 〈◊〉 in a braving way . And what was the event and issue of it ; Surely this iniquity shall not be purged from you till you die . 3. And as it is a foolish , and a sinful thing , so it is a dangerous thing . There , is a fearful woe denounced to such as laugh ; for they shall mourn . The Lord will one day turn their vain and foolish mirth , to weeping and lamentation . It will be Gall and Wormwood in the latter end . They that are alwaies making mercy , and never grieve at the distress of the church , they shall go captive with the first , as God denounceth , Amos 6. 7. Whoever escape they shall be sure to have their portion . The Lord will set them in the Front to undergo the sharpest brunt , and the most fierce encounter of his Vengeance . And though they bear it out a while , the Lord will surely meet with them another day , when they shall have their portion there , where there is nothing else but Weeping and wailing , and 〈◊〉 of teeth . They that do nothing else but laugh in this world , shall do nothing else but weep in that to come . And all their carnal joy will prove crackling of thorns under a pot , soon in and soon out , and flashes of Lightning before Eternal fire . Use 3. And therefore in the third place , since there are times to grieve , and to express our grief in tears , let this be a Caveat to us not to look for too much joy in this world . Let us not cast too much upon it , lest we be disappointed and deceived . It 's that we are very apt to cozen and delude our selves about , when we are on a merry pin , and flourish in a prosperous estate , it is our manner to conclude that we shall never have a storm again , and that this happy time will never end . And so we run upon a double inconvenience , we grow remiss in making preparations for a time of sorrow ; and when it comes upon us unexpected it cuts the deeper , and disquiets us the more . How often shall you hear it from the mouths of some , when any heavy Cross befals them , alas they never dream'd of this , they never look'd to see this doleful day ; The weaker and unwiser they . Did they not know what they are , born to trouble , as the sparks fly upward , so that they have a natural tendency to it ? That they are wandring in a vale of tears ; in which they must look out for many storms : It was a pretty Speech of Seneca , Dolor & voluptas inhicem cedunt , brevior voluptas ; Joy and sorrow have still their turns and entercourses here , but Joy ( most commonly ) hath the speediest dispatch . And therefore in the midst of Joy , let us be wisely casting upon times of sorrow , and making preparation and provision for them . And that you may not saint either in the sence and feeling , or in the apprehension and expectation of them ; I shall drop down a few Cordials . 1. The times of tears and sorrow , are better for us then the times of mirth and laughter . And hence saith Solomon , in the fore-alledged Scriptures , Eceles . 7. 2. It is better to go to the house of mourning then to the house of feasting Is it not a more pleasing good , but is it a more profitable good ; though it be not more delightful , yet it is more beneficial to be where there are tears and lamentations , then to be where there is nothing else but laughter . And that upon these two Accounts . 1. Times of grief and tears , prepare for grace , They fit us for the work of holiness upon our souls . They settle us , and fix us , and make us capable of good impressions . When there is nothing else but mirth , we have light and 〈◊〉 spirits , our fancies rove , our thoughts and our imaginations wander : But when the Lord presenteth nothing else before our eyes but tears and lamentations , this calleth home our thoughts , It renders us unto our selves , and makes us fit for holy motions . We see it by experience , that the very men , who when they are upon a merry pin , are sensless and incapable of any good , they have such vain and foolish hearts : when they are brought into a melting frame , then they are mild and time as Lambs , then they are pliable and flexible , and tractable ; so that a little child may lead them . If you visit them ; if you counsel and advise them for their good , then you shall have their ears , and hearts too . 2. And as the times of grief and tears prepare for grace , so they increase and further grace . Grace will spring and grow the more for such showers as these are . It prospers better in a 〈◊〉 and watred then in a dry and barren soyl , And if you search the sacred Story , you will find the greatest weepers to have been the greatest Saints . As David , Peter , yea , our Saviour Christ himself . Indeed this precious Seed delights to have such dews as these ; the Seed of Prayer , of Repentance , yea , that Immortal Seed , the Word of God , doth best when it is sown in tears . When we repent in tears , our hearts relent and melt most . When we preach and pray in tears , we move our selves and others most ; — Si vts me flere , dolendum est Primum ipsi tibi . This Seed when it is watred thus springs up the faster , and bringeth forth the more plentiful increase . 2. These times of grief and tears will end at last , and end in joy . You shall weep ( saith Christ to his Apostles , ) but your sorrow shall be turned into joy . They that sow in tears shall reap in joy ; and he that goes forth weeping , bearing precious Seed , shall doubtless come again with rejoycing , bringing his sheaves with him . There is no doubt , no question to be made of that , and therefore it is bound with an Asseveration , which takes away all scruple from it , he shall doubtless come again with rejoycing , bringing his sheaves with him . It is the custome every where to have good chear , and to be merry when they reap . So it was among the Jews , as you may see Deut. 16. 13 , 14. And therefore this is used in Scripture to express the greatest joy , Isa. 9. 3. They shall rejoyce before thee according to the joy of harvest . So , though the Christian , sows in rainy weather , in a weeping time , all shall be sweet , and calm , and fair , when the reaping time comes . He shall fit down with Abraham , and Isaac , and Jacob , in the Kingdom of Heaven , feeding on the hidden Manna , and drinking of the pure and Crystal River of Water of Life , proceeding from the Throne of God , and of the Lamb , and there they shall be merry all together . When once he comes to God's immediate presence , he shall have joy , full joy ; yea , the fulness of joy , Psal. 16. last . In his presence is fulness of joy , and pleasures for evermore . 3. The joy that is to come will pay for all . It will be such , so plentiful and overflowing , that it will make a full amends for all your present tears and sorrow ; It will quite overcome the sense , and the remembrance of them . Alas , our trouble here is nothing , in comparison , it is a light and easie Burthen . Our affliction is but short , it continues but a moment , but the time is drawing nigh , when this little light sorrow , shall be wholly swallowed up in endless and unutterable joy , This short affliction which lasteth but a moment , shall end in everlasting and unmixed pleasures , 2 Cor. 4. 17. It worketh for us , a far more exceeding and eternal weight of glory : Oh what transporting comfort is there many times , in reaping the first fruits of the Spirit ! that we are ready to cry out , if the first fruits be so sweet , what will the Harvest be ? If the earnest be so great , what will the Possession be ? When we shall be filled and satisfied , with the delights that heaven yields to all eternity . I could say as Peter once , It is good to be here , let us build Tabernacles here . But I must hasten to another Observation . Doct. 2. That we are very subject to misplace our grief , and to mistake the Ground and Object of our sorrow . So did these Daughters of Jerusalem you see , they wept where they should not , and they wept not where they should . And therefore Christ Corrects their Sorrow in the Text ; Daughters of Jerusalem , weep not for me , but weep for your selves , and for your Children . A great part of the sin , and corruption that hath invaded humane nature , consists in the disorder and distemper of our passions and affections ; & lies especially in two things , either when we miss the right object , or transgress the just measure : When they are either ill placed , or ill proportioned : When we mistake in either of them , When we are troubled where we should not , or too much troubled where we should ; we are much to be condemned : And both of these we are very subject to . The first is pertinent to our purpose , we are extreamly apt to grieve and to be troubled where we should not . It is no wonder that we find Esau faulty here , mistaken in the object of his sorrow : He sought Repentance , and sought it carefully with tears ; as you may see , Heb. 12. 17. But what Repentance did he seek with tears ? Alas he missed his mark , he sought not his own , but his Fathers Repentance ; feign he would have his Father to Repent of his pouring out the blessing on his younger brother Jacob , and consequently to revoke it , and to call it back again : But when he saw that was not to be done , and heard his Father say , I have blessed him , and he shall be blessed , he lifted up his voice and wept , Gen. 27. 38. Yea the Apostles and Disciples of our Saviour Christ himself mistook in this , that they misapplyed their sorrow . They were extreamly grieved and troubled that Christ was ready to depart , and to withdraw his fleshly presence from them : Whereas he tells them plainly , It is expedient for you that I go away , John. 16. 7. It is not only expedient for me , but it is expedient for you ? so that here was no real cause of grief and sorrow . And hence our Saviour puts a stop upon it , John 14. 1. Let not your hearts be troubled , q d. I see that you misplace your grief , Come it must not be so ; I will not have it to be so ; lot not your hearts be troubled . Poor Mary was greatly at a loss in this particular , she stood besides the sepulcher of Christ Weeping , John 11. 20. Why what 's the matter ? The Body of the Lord is gone . Had she found him dead there , it seems she had been very well content : So that her grief and sorrow was in deed ( although she did not understand it , and intend it so ) that Christ was Risen . She should have wept over an unbelieving heart , ( that doubted of the Resurrection of her Saviour ) and not over an empty Grave , from which his Body was deliver'd ; God having loosed the pains of Death , because it was not possible that he should be holden of it , Acts 2. 24. I might add other instances , but these may satisfie to clear the point ; That we are very subject to misplace our grief , and to mistake the ground and object of our sorrow : And there are two especial causes of it . viz. Either because our understanding is 〈◊〉 , or our Affections are mislaid . Reas. 1 : Sometimes we are very subject to misplace our grief , because our understanding is misled . We do not Judg aright of that , which is indeed the only , or the greatest cause of trouble . Some apprehend their tears are fitter to be spent on their Afflictions , then their sins : They see no great hurt in sin , but they feel much in Affliction ; Affliction is a grievous thing to them ; but corruption is not so . There is a principle in Nature which makes a man averse from penal evil , but there is none at all , that maketh him averse from sinful evil : so that a man needs nothing else but Nature to make him sensible of penal evils of Afflictions , but he needs more then Nature , to make him sensible of sin : And hence it is , because the greater part of men have nothing else but Nature in them , that they are so exceedingly affected with the one , and so regardless of the other . Now these affections follow apprehensions , as they always do ; They are mistaken in their judgments , and so they misapply their passions : They look upon their sins as small matters , but they amplifie their troubles and afflictions , as he in the Poet , I am ten times , twenty times , an hundred times miserable ; And hence they weep for their afflictions and will not be comforted ; while they have not a tear to spend upon their sins ; And this in probability was Israels case , Ier. 30. 15. They were extreamly troubled at the miseries that were upon them , but they were little troubl'd at their sins ; They cryed because of their Afflictions ; they did not only sigh and mourn and grieve and weep , but more then so they cry'd aloud ; which shews extremity of sorrow : But we hear nothing of any sorrow for their sins . And therefore God comes in and interrupts them , why what 's the matter with you , can you tell why you take on in this fashion ? Why criest thou for 〈◊〉 〈◊〉 ? thy sorrow is incurable , for the multitude of thine Iniquitie : because thy sins are increased And so for penal evils , they mistake there too ; They think that Temporal Judgments , are greater and heavier then spiritual judgments : They take the bodily plague , to be worse then the plague of the heart : a famine of Corn , then the famine of the word ; and so they grieve more for the one , then for the other ; and they had rather lose their Saviour ; then their 〈◊〉 : That is the first reason then , why we misplace our grief , Because our understanding is misled . 2. The second is , Because our Affection is misled , I mean our love ; for love is the commander of our other passions : It is the first and great wheel of the soul , that carries all the rest about , and governs them as it pleaseth . Love is the strongest of the passions and Affections , and therefore all the rest yield to it , and are greatly sway'd by it : And by this means it comes to pass , that if we misplace our Love , we are in danger to misplace our sorrow : For we shall surely grieve for that most , which we love best , whether it be best or not . Oh what a deal of vain unnecessary sorrow , do many throw themselves into , by misapplying this Affection ! Their love is setled where it should not be , or it is stronger then it ought to be , to such a friend , to such a comfort , to such a relation , and when they find a disappointment by the removall , or the change of that which they have set their hearts too much upon , their grief is answerable to their love . Strong affections ( especially when they miscarry in the object of them ) do cast men into strong Afflictions . Oh how was David overcome with the death of Absalom ! though yet indeed , the cutting of him off , was a great and signal mercy , to himself , and to his people . And therefore Joab even rates him for it , 2 Sam. 19. 5 and following verses . Saith he , Thou hast sham'd this day the faces of all thy servants who have sav'd thy life , and the life of thy Sons , and of thy Daughters , and thy Wives : Since thou hast 〈◊〉 thine Enemies , and hated thy Friends , and hast declar'd this day , that thou regardest neither Princes nor Servants : And I perceive that if Absalom had lived , and all we had died this day , it would have pleased thee well . You see the reason of his immoderate and overflowing sorrow for him , was his inordinate Affection to him : Which was so out of measure great , that when he heard the news , his passion wrought , and he was hasting to a room to give it vent . But alas , he cannot hold till he come thither , but discharges at the stairs as he is going up , 2 Sam. 18. 33. He wept as he went and said , O my Son Absalom , my Son Absalom , would God I had died for thee , O Absalom , my Son , my Son. You see then both that , and why , we are so ready to misplace our grief , and to misapply our sorrow . Use. The application of the point shall be for Caution , and Direction , both together ; To watch our hearts against it , that so we lay not out our tears amiss : Be circumspect that you do not misplace your grief , and that you do not mistake the ground and object of your sorrow ; like these poor Daughters of Jerusalem , who wept where they should not , and wept not where they should . Oh what a deal of grief do some men waste away , when there is no cause at all ! How do many men take on , when they are crost in prosecution of their lusts , and hindred in their sins , which is in deed a great mercy ? Oh what floods of tears do some men pour 〈◊〉 upon a petty flight occasion , at a trifling accident ! Beloved , tears if they be shed aright , are precious things ; God puts them up into his Bottle , as if they were of great value : And yet some lay them out on nothing : How will they weep , and grieve , at any disappointment in their small affairs , any miscarriage in their business , any little petty loss , any unkindness from their friends , or neighbours , any affront or provocation in the least degree ; nay if they be but crossed in their wills , though it be best indeed they should : All their sorrow is bestowed on little trifling inconsiderable things . Why , my beloved , have ye not other manner of things then these to grieve for ? what think you of your own sias , with all their bloody aggravations ? what think you of the horrible Abominations , and woful desolations of the Land ? And of all the wrath of God , that hath been lately manitested and reveal'd from Heaven against us , more ways then I am able to express ? I might be very large in shewing you particularly and distinctly , both what you should , and what you should not grieve for ; and giving you directions from the word of God about it . But because the time spends , and I would not be prevented of that which I have principally in my eye , I shall pass over many other things that so I may apply my self to the occasion . Methinks I see the clouds gather , and return after the Rain : And out of question many of you are come hither with a sufficient 〈◊〉 of sorrow : your hearts are full of grief , and your souls full of trouble , and your bottles full of tears , brim full . You have drawn water , and are ready to pour it our before the Lord this day . My work shall be to guide you , and direct you ( with our Saviour in the Text ) how to bestow these tears , and how to spend this sorrow , that you may not weep in vain , I say to you as Christ doth to the Daughters of Jerusalem ( with a little alteration ) weep not for him , whom the Lord hath taken from you , but weep for your selves , and for your Children . 1. Weep not for him . I know the loss of such an Able , Faithful , Painful , zealous Minister of Christ as he was , ought to be very much bewailed ; Men of such hidden worth as he had in him , and of such publick use and service in the Church , should not be raked up in their Graves , without tear , and lamentations : Joash a wicked King wept for a good Prophet , and that with very great affection , 2 Kings 13. 14. He wept over his face and said , My Father , my Father the Chariots of Israel and the Horsemen thereof . And if you mark the carriage of the Saints , when such as he ( I mean our dear and worthy Brother ) have been taken from them , it would warrant all the tears you have to spend on this occasion . In the first of Kings 13. 30. You find a Prophet burying a Prophet , and melting over him when he Inter'd him ; He laid his Carcase in the Grave and mourned over him , and said alass my Brother ! How solemnly did Israel lament the death of Samuel , and made their grief as remarkable and publick as their loss , 1 Sam. 25. 1. It is observed of Stephen that he was carried by devout men to his burial with great lamentation , Acts 8. 2. And God forbid that such an one as we have lost , should die away , as if he were not desired ; that he would steal into his Grave , as if there were no notice taken of his Death . No my Beloved , weep , and weep on ; sit down and weep till you can weep no more ; yet still I say , weep not for him . Your loss is unaccomptable indeed , and time perhaps will shew it to be greater then as yet you see . But tell me my Beloved , is he a loser any way ? Nay , is he not an infinite gainer ? Is not this best of all for him ? Indeed to have continued in the flesh was better for you ; as the Apostle states the case , when he was 〈◊〉 , Phil. 1. 24. But for him it was far better to be dissolved and to be with Christ. Now he enjoys a 〈◊〉 deliverance from all Corruptions , all Temptations , all Afflict 〈◊〉 : A full return of all his Prayers , and Breathings after God and Christ , in which he was transported , when he was drawing near his Glory : A full reward of all his tiring and incessent Labours . Oh blessed soul ! You know a Voice from Heaven hath said , Blessed are the dead that die in the Lord , for they rest from their Labours , and their works follow them . Therefore I say weep not for him . There is one thing I must confess that makes this Providence the sadder to us : You know it is the Prophet Davids Prayer , Psal. 102. 24. O my God take me not away in the midst of my daies . The Lord indeed hath taken him away in the midst of his days , and in the midst of his Ministry . But is he gone to Heaven too soon ? Too soon indeed for you , but not for him . Is he got home to his Fathers house too soon ? Is he with God , and Christ , and Angels , and glorified Saints too soon ? What , doth he wish that he were back again with you ? Hath he his everlasting Rest too soon ? His glorious Recompence too soon ? Brethren , he wrought a pace you know , while he had strength , and finished the work that God had given him to do betime . So that it is no wonder though he hath his wages early , sooner then such dull heavy Slugs as we are . His life was short indeed , though filled up with Grace and Duty , and God hath made but an exchange of an Eternal one for it . He was a burning and a shining light ; burning with enflamed Affections , till the Oyl was spent , and shining in an exemplary Conversation . But this Lamp is not extinguished , but only lighted up , to flame and shine in a more glorious place . And there he shall shine forth as the Sun , for ever and ever . So that I may say still , weep not for him . 2. But you will ask me , For whom shall we weep then ? I answer , for your selves , and for your Children . 1. Weep for your selves . The Lord you see hath made a woful breach upon you , as it is said of 〈◊〉 , 1 Sam 6. 8. And that your hearts remain unbroken , they are unsutable to this heavy dispensation . God hath remov'd his holy faithful servant , not into a blind corner , but into a dark pit . The Grave hath newly shut her mouth upon him , he is gone hence to be no more in this world : You shall behold him now no more in the Land of the Living : Your eyes shall see your Teacher here no more for ever : You shall now be no more enlightened with his clear instructions : No more enliven'd with his zealous Exhortations : No more quickned with his fervent Prayers : No more warm'd with his heavenly Discourses : No more chear'd with his sweet Consolations : No more guided by his holy Example . The Lord hath made him up among his Jewels , because indeed we were not worthy of such a precious Gemme as he was : He hath in anger and displeasure pluckt away one of our Pillars , as if he meant the House should fall . And shall we be insensible of such a stroke ? Shall we have tears enough to waste upon our petty Losses , and not to have a tear to spend on this Inestimable and Irreparable one ? Brethren , you are allow'd to weep here , though not for him , yet for your selves : And that especially in two respects 1. For the sins that you have done , for they have made this sad work . They are the true and real cause of all your Losses . They are your sins that binder good things that they come not to you ; or take them quite away when they are come . If God carry you a side into a Wilderness and strip you naked there of any mercy ; as if he meant to 〈◊〉 you to the purpose ; Your waies and your doing I have procured you these things ; such is your wickedness . Believe it , you have sinned some way or other , against the Mercy which the Lord takes from you : They are our sins against the Ordinances of the Lord , that cause the Lord to take away our Ordinances from us . They are our sins against the Ministers of Christ ( in that capacity as Ministers ) that provoke him to remove our Ministers from us ; yea many times to take away the Candlestick and Light together . You may take up the Lamentation of the Church this day ; The Crown is faln from our heads ; wo to us for we have sinned . They are our sins that 〈◊〉 and Impair and Kill our Ministers , who are indeed the Churches Crown , and the glory of Christ. Sometimes we overvalue them , and then we kill them with kindness . Sometimes we undervalue them , and then we kill them with neglect , and 〈◊〉 them do their work with grief : Sometimes we are 〈◊〉 , and unthankful , and unfruitful ; and God calls away his Workmen out of the Vineyard that will yield no better Fruit. Nay sometimes we decline , and grow remiss , and cold , and slat , we lose our love to God and Christ , and then he takes away our Beloved comforts from us . And let me tell you , some of you have backslidden grievously , and sensibly abated of your former Zeal and Holiness , and strictness in the Waies of God : Yea , sinned scandalously to the dishonour of Religion and the Gospel : This grieved our dear Brother , who will grieve no more now ; I had it from his Mouth and Pen , how tenderly he took some late miscarriages , and how near they went to him : These things brought him low among you , who was low enough before ; and made him to bewail many who have manifestly sinned , and have not repented , as the Apostle speaks , 2 Cor. 12. 21. Oh how it wounded him , after so many Labours and so many Sufferings , for your establishment and confirmation ; to see such declinations and backslidings . He might have said with the Apostle , 1 Thes. 3. 8. Now I live if you stand fast in the Lord , if not I die ; and dead he is . Oh my dear Friends , What have your sins done ? What hath your barrenness , and your unfruitfulness , and your backsliding done ? I know you lov'd him with a very high affection , and have made it to appear in many outward declarations to your great praise : But the best way to shew your love to the true Ministers of Christ , Who seek not yours , but you ; who seek not profit and applause , but Fruit ; is to bear their just reproofs and to be amended by them ; to hear and obey them in their regular directions ; to follow all their good Examples : For the Ministers of Christ are Samplers to the flock , and Samplers must be wrought after . And in a word , to bring them in the return of all their Labours , in Holiness and holy Walking ; that they may see the travel of their souls and be satisfied . Nothing but this will satisfie them , and make them do their work with Joy. I know you lov'd him , as there was cause enough you should ; but say in truth , have you Improv'd him ? I am assur'd that many of you ( a considerable number ) have Improv'd him to the utmost of your power . That you have made the most you could , of his Indefatigable and Incessant pains among you : That you have gather'd up the very Fragments of the Bread of Life , and pick'd up the very Crums , that nothing might be lost . That you have eyed his exemplary Conversation , and walked according to your pattern . And this I make no question is no small comfort to you in this doleful day . But have you all done this ? Are there no secret Stitches at the Hearts of any of you , upon this consideration ? He spent his strength indeed among you , he wasted and consumed himself , that you might flourish : But tell mee , have there been answerable Fruits among you , of Holiness and Obedience ? When he Fed you , have you prosper'd ? He got a poor lean wither'd Body , that you might have fat Souls . And are you all fat and well liking ? Oh what lean Souls have some of you , who have attended on his Ministry , even to his dying day : How hath your rich and fat Pasture been cast away upon you ? So that our Brother might have said ( in reference to many ) as the Prophet did , I have spent my strength in vain . However he is glorious with his God. But I am very much afraid that many of you will find this holy witness who is now ascended , Witnessing against you , when the day of trial comes . Dear Friends : Be not offended if I tell you , that your sins have had a stroke in the Sickness , and the Weakness , and the death of your deservedly beloved Minister . They were our sins that killed Christ ; He was bruised for our iniquities , and broken for our sins . He bare our sins in his Body on the Tree . And so they are our sins that kill the Ministers of Christ. You have often seen your Saviour slain before you , by and for your sins . Now you have seen a holy Minister of his , slain by the same hands . And yet your sins live still to do more such work , and the Lord knows where it will end . There is no Execution done upon them , who have done such dreadful Execution in our view . Oh let your hearts break , and your Tears run down , till your Lusts be broken , mortified , and destroyed ; or else they will break you , and destroy you . If you have any love to Christ , to the Ministers of Christ , or to your Selves , you may see cause enough to weep , though not for our deceased Brother ; yet for your selves , and for your sins . That 's the first thing then , weep for the sins that you have done . 2. For the Judgments that now you may be like to suffer . To this our Saviour referreth in the Text , weep for your selves and for your children , That is , for the extremity of Wrath and 〈◊〉 V engeance , that is about to come on you and them . Even so say I to you my Brethren , with the Apostle , James 5. 1. Go to now , weep and howl , for your miseries that shall come upon you . Oh let not that complaint of the Prophet , Isaiah 57. 1. Be renewed against you , The Righteous perisheth and no man laieth it to heart , and merciful men are taken away , none considering that the Righteous is taken away from the evil to come . Our dear Brother now deceased was a Righteous man , yea a Preacher of Righteousness . The Lord you see hath taken him away ; Oh what evil is to come ! When such as he are hous'd , what dreadful storms may there be like to fall ? Brethren , the holy Ministers of God , are the peoples Life-guard , The Chariots of Israel and the Horsemen thereof , 2 Kings 13. 14. They are anointed Cherubs that Cover . They are a Shelter and a Covering from the Storm , and from the Rain . Sometimes they are called Shepherds ; and the business of a Shepherd is to keep and save the Flock . Sometimes they are called Angels ; and Angels are the Guardians of the Lords people : They Guard , and Cover , and Protect a People . Now this they do while they instruct them so to walk , that wrath may not come upon them while they Intercede with God , and stand up in the breach , to keep out the Indignation that is flowing in upon it . A praying Minister ( and such a one have you lost ) one that bare you on his Heart continually before the Lord ( as Aaron did the names of Israel on his Breast-plate ) I say a praying Minister , is a Protection to the People . It s true , the fervent Prayers of the meanest Saint , are an Incredible defence to any place , to save it from the shokes of God. And therefore even they are stiled Intercessors , Isa. 59. 16. Because they mediate with God when he is Angry , and by their zealous Supplications hold his hands . But yet however , though it be a certain truth that God hath much respect to the Petitions of his weakest Servants , yea though perhaps some private Christians may Excel a holy Minister in Prayer ; yet God hath more regard to the Intreaties of his faithful Ministers , who have a special Charge , and commission to be his Remembrancers for the good of that People , which he 〈◊〉 to their charge ; and their Petitions are of more avail and power with God both to Procure his Blessings , and avert his Judgments . Moses and Aaron among the Priests , and Samuel among them that call on his Name : They called upon the Lord , and he answered them , Psal. 99. 6. Why doubtless , so he heard the Prayers of his other Saints . But these his holy Priests and Prophets had the Ear of God ( as special Favourites have their Princes Ears ) and could be Heard and Answered , when others were denied Access and Audience . And this is not obseurely Intimated in that Protestation of the Lord to Israel , concerning their approaching Desolation , Ezek. 14. 14. Though these three men , Noah , Daniel , and Job were in it , they should deliver but their own souls . By which , he insinuates , that when the absolute Decree is once gone forth , it can by no means be revok'd ; so he suggests withal , that if it had been feasible , these holy 〈◊〉 would have done it ; ( q. d. ) were those three men in Israel , they would put me to it hard , and try me shrewdly to forbear the Land , I should be hardly able to deny them . He said he would destroy them , had not Moses stood before him in the breach , to turn away his wrath , Psal. 106. 23. Oh how did Moses stand against him , and bind the Hands of the Almighty , when he was about to strike . So that the Lord intreats and flatters with him to let him alone , Exod. 32. 10. While such as Moses are Intercessors for a People , God forbears , he holds his Hands , and restrains his Indignation ; as he that means to strike , observes what strength there will be likely to oppose him : And when he looks and sees , that there is no Intercessor , then he goes on with his design , Isa. 59. 16. Then his Arm brings Salvation to him , and he puts on the Garments of Vengeance . Brethren , you are in greater danger then you are aware , by the removal of your Praying Minister : For you have lost one Intercessor , if any breach should happen between God and you . Yea , you have lost your Covering , if a storm of Wrath should fall . So that it may be said of you , as it was once of Israel when Moses was a way , that you are naked ; And what , are you in Laodicea's case indeed ? Do you not know that you are naked ? Are you naked and are you not afraid ? Are you naked and not ashamed ? This would become a state of Innocence indeed ; in which it was observed of Adam and his Wife , that they were both naked , and were not 〈◊〉 , Gen. 2. 5. But will it suit with such a state of sin and danger , as the best of you are in ? Do you not find your selves uncovered ? Have you no sense and feeling of it ? Especially at such a time as this , when the Judgments of the Lord are abroad upon the Earth , upon the Land , upon this very place in which you live , more waies then I am able to express . Alas , alas , you are uncovered , whether you know it yea or no. And it is perhaps some mercy , that you are not quite uncovered . Here spend your Tears , and you shall not misplace your sorrow . That is the first branch of Direction ; weep for your selves : For the sins that you have done , and for the Judgments that you may be like to suffer . 2. There is a second yet behind , and I have done . Weep for your Children . Weep not for me , saith Christ , but weep for your selves , and for your Children . And why for them ? Because their Children were to bear a share , and suffer with them in the wrath that was about to come upon them , as you may see , Luke 19. 43. For the days shall come upon thee ( saith our Saviour ) that thine enemies shall cast 〈◊〉 Trench about thee , and compass thee round , and keep thee in on every side , and shall lay thee eaven with the ground , and thy Children with thee . Brethren , if you have any Tears left , drop a few upon your Children : You are not able to foresee what miseries your little ones may be reserved for : And verily their danger is increased as well as yours , by this stroke : For you have lost a 〈◊〉 , as well as a Preacher ; you know what care and pains he took , and what a Gift and Faculty he had in instilling holy Knowledg into your Children , and your little ones , while he had liberty in Publick , and strength with opportunity in Private . He took a very great delight to tamper with them , and to role them on to the holy Waies of God by all the means that he was able to devise . It was his very last design ( As he was alwaies full of holy Projects ) to take some Course , that Children might be more generall Principled in the Grounds and Fundamentals of Religiony then they are . And I am very well assured , that many of your Children , have such Liquor poured into them by his means , that they will relish of it as long as they have a day to live , and it may be bless the Lord and him for it , to all Eternity . And therefore you have cause enough to 〈◊〉 that you have lost a Minister that was 〈◊〉 and apt to Teach , not your selves only , but your Children too , and 〈◊〉 them know the way of the Lord. Not to feed the Sheep only , but to lead the 〈◊〉 too , and to 〈◊〉 them in his Bosom , as the expression is , Isa 40. 11. I have done with the Directions , Weep for your selves , and for your Children . And now for the close of all , 〈◊〉 again , Weep not for him , his sorrow certainly , is turned 〈◊〉 Joy , and therefore so let yours be also . He hath receiv'd that Blessed Sentence , Welt done good and faithful Servant , enter into thy Masters Joy. And let me tell you ( I speak it upon good assurance ) he went Triumphantly to Glory : An Entrance was 〈◊〉 to him abundantly into the Heavenly Kingdom . As he drew nearer Heaven ( till his disease prevailed against his reason ) he grew still more Heavenly . When Grace and Glory were about to Joyn , Grace in him was most Glorious . Oh with what Extasie , and Ravishments of Spirit did he flie away into the Bosom of his Saviour ! I have but one word to add , and it is that of the Apostle , Heb. 13. Remember him that had sometimes the Rule over you , who hath spoken to you the word of the Lord , whose Faith follow , considering the end of his conversation . And that was a blessed end indeed . Remember him ; to follow him in all that was exemplary in him , whether concerning Faith , or Life , that walking in the holy way that he did , you may at last come to the happy End and Place where he is . FINIS . 
A53897	----	The patriarchal funeral, or, A sermon preached before the Right Honourable George Lord Berkeley upon the death of his father by John Pearson. Pearson, John, 1613-1686. This text is an enriched version of the TCP digital transcription A53897 of text R33037 in the English Short Title Catalog (Wing P1004). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 42 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A53897 Wing P1004 ESTC R33037 12851630 ocm 12851630 94537 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53897) Transcribed from: (Early English Books Online ; image set 94537) Images scanned from microfilm: (Early English books, 1641-1700 ; 1038:21) The patriarchal funeral, or, A sermon preached before the Right Honourable George Lord Berkeley upon the death of his father by John Pearson. Pearson, John, 1613-1686. [4], 31 p. Printed by E. Cotes for John Williams ..., London : 1658. Imperfect: pages stained with loss of print. Reproduction of original in the Union Theological Seminary Library, New York. eng Berkeley, George Berkeley, -- Earl of, 1628-1698. Funeral sermons. Society of Friends -- Controversial literature. A53897 R33037 (Wing P1004). civilwar no The patriarchal funeral: or A sermon preached before the Right Honourable George Lord Berkeley upon the death of his father. By John Pearson Pearson, John 1658 7709 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 TCP Assigned for keying and markup 2001-12 Aptara Keyed and coded from ProQuest page images 2002-01 TCP Staff (Michigan) Sampled and proofread 2002-01 TCP Staff (Michigan) Text and markup reviewed and edited 2002-02 pfs Batch review (QC) and XML conversion THE Patriarchal Funeral : OR A SERMON Preached before The Right Honourable GEORGE Lord BERKELEY Upon the Death of his FATHER . By JOHN PEARSON . LONDON , Printed by E. Cotes , for Iohn Williams at the Sign of the Crown in St. Pauls Church-yard , 1658. To the Right Honourable GEORGE Lord BERKELEY , Baron of Berkeley , Mowbray , Seagrave , and Breouse . My Lord , I Have been lately honoured by your Lordship with a double command , one to preach , the other to publish , this Sermon : of the first of which though I might have been innocently ambitious , yet of the second I may be justly asham'd : partly , because the Sermon it self is much unworthy of publique view , especially upon an occasion of so great remark ; partly , and more concerningly , in regard that having been so many years happy in the knowledge of your Lordship , and as long obliged as known unto your Honour , I have not hitherto appear'd with any thing worthy of your Lordship's Patronage . I shall therefore humbly crave the leave of making to my self this interpretation , that your Honour did intend this Command as a remembrance of my duty , that I may hereafter meditate something to demonstrate to whom I owe the encouragement of my studies . In the interim by this present Discourse I shall only give a testimony , how properly I have endeavoured the memory of your Father , by obscuring his virtues , and your concernments , in my expressions , from all persons who are strangers to your Family , while I speak to them which were known unto you both , as to such as cannot but be most sensible , and bear a perpetual remembrance , of them . Howsoever what is wanting in this Funeral Sermon , shall be supplyed in my perpetual devotion , praying for an everlasting succession of 〈◊〉 Benedictions upon your Honour , your Honourable and most Virtuous Lady , and your most hopeful issue , as becometh Your Honours most obliged and devoted Servant Iohn Pearson . The Patriarchal Funeral . GEN . L. 10. And he made a mourning for his Father seven daies . THere are two great names concealed in this Text , but express'd by the Prophet David in a peculiar and eminent manner : Thou hast with thine arm redeemed thy people , the Sons of Iacob and Ioseph . Great was the name of Abraham , but all his Sons were not accepted ; only Isaac was in the Covenant . Great was the name of Isaac , but his Son Esau was rejected . Great then must the name of Iacob be , who had twelve Sons , and all accepted . The whole people of God descended from him , and were called Israelites , and the Sons of Iacob , as his by generation from his loins . One of these twelve was Ioseph , and the rest did equally descend from him , and might be called his Sons by preservation , from his care and power . Howsoever , he is exempted from the number of his Brethren ; and , that he might be styl'd a Father , two Sons of his are numbred with his Fathers Sons , and ranked with the Patriarchs . Thus were all the people of God the Sons of Iacob and Ioseph ; and Ioseph , while the Son of Iacob , the Father of the Sons of Iacob . These are the two concealed in the Text ; Iacob the Father , and that Father dead ; Ioseph the Son , and that a mourning Son : for he made a mourning for his Father seven daies . These words contain a brief relation of a Patriarchal Funeral ; in which two general parts are presented to our view ; The Solemnization of the Obsequies ; and , The Continuation of the Solemnities . In the description of the Solemnization there are four particulars observable , The Connexion . The Person . The Action . The Occasion . The Connexion , in the conjunctive particle And : the Person understood , in the following pronoun He : the Action represented , what He , that is , Ioseph did , he made a mourning : the Occasion expressed , for whom he mourned , for his Father . The Connexion of the Text is double , in reference to the Person , and in relation to the Action . The Connexion of the Person , And he ; the Connexion of the Action with the precedent actions of that person , And he made a mourning . I shall begin with the Connexion of the Person , and in my whole discourse exactly prosecute the method of the Text . When aged Iacob yeelded up the ghost , and was gathered unto his people , the Physitians embalmed Israel , and the Egyptians mourned for him threescore and ten dayes . They were not as yet the apparent enemies of God ; they had their tears for Iacob , who afterward would have drowned all his Sons ; they preserved and prolonged the daies of his life ; and when those were cut off , they continued the daies of his weeping . But there is a difference between a formal and a real sorrow , between a solemn and a serious grief , between a popular and a filial sadness . Wherefore Ioseph is not contented with the Egyptian mourning ; he hath a nearer relation then those strangers had , and therefore more of affection is expected from him ; his filial sympathy must go beyond their accustomed civility ; the Egyptians mourned , and He made a mourning for his Father . This is the Connexion in respect of the Person ; that of the Action followeth . When Iacob was near the time of his dissolution , Ioseph put his hand under his thigh , and sware unto him that he would deal kindly and truly with him , that he would bury him in the burying place of his Fathers . When he gathered up his feet into the bed and died , Ioseph fell on his Fathers face , and wept upon him , and kissed him , and so paid the first-fruits of a Funeral with his eyes and with his lips . After this he commanded the Physicians to follow with Spices and embalm him , desirous to preserve that body to the utmost possibility from corruption , from which he had received his generation . Then he entreated and obtained leave of Pharaoh to perform his Oath which he sware unto Iacob : he went up to the Land of Canaan to take possession with his Fathers body , and laid him in the field which Abraham bought . There they buried Abraham and Sarah his wife , there they buried Isaac and Rebekah his wife , there Jacob buried Leah , and there Ioseph buried Iacob . And having thus fulfilled all the duties belonging to a Son , there remaining but this one , fitter to be performed then required , he made a mourning for his Father . This is the Connexion of the Action . The Person or chief mourner then is Ioseph ; he which once was dead in the thoughts of Iacob , and desires of his brethren , survives his Father to attend his Funeral , and to preserve his Brethren alive . His coming into Egypt cost aged Iacob many a tear ; and he must passe into Canaan to demonstrate his gratitude , and pay that debt unto his Father there . This eminent Person is proposed for an example unto all ages of the world : what he here performed , was no legall Ceremony ; he was a Patriarch , and long before the law : he was a singular and signal type of Christ , and hath done nothing which may misbecome the most retired and sublimed Christian . And this will readily appear , if we joyn the Action to the Person . He made a mourning . I call 't an Action , which may as well be term'd a Passion : as a mourning , so a Passion ; as he made it , so an Action ; a passionate action , or an active passion . The internal grief of his minde and sorrow of his heart , as an inward passion of his soul , was voluntarily rais'd within him by resolved and continued thoughts of his Fathers death ; and at the same time the expression of that grief was willingly powred forth , as what he understood did well become him . We are not only to bewail our sins , but all those miseries which proceed from them : and therefore tears were not only lent us to declare Compunction , but also to express Commiseration . We reade our blessed Saviour twice did weep , once for the sins of Ierusalem , once for the death of Lazarus whom he loved . Two eyes Nature bestow'd upon us , though perfectly and distinctly we can see but with one at once , and both are equally made the fountains of tears , as we are sinners for Contrition , as we are Brethren for Compassion . When the first Martyrs bloud was shed for the Christian faith , devout men carryed Steven to his burial , and made great lamentation over him ; such were the tears of the Infant Church . When Peter found Dorcas , a woman full of good works and Almesdeeds , dead , all the Widows stood by him weeping . Thus the first which died in Christianity , were followed with solemn tears : and it was a wise observation made by the Apostate Iulian , That one of the the means to convert so many Heathens to our Religion , was the care of the bodies , and the solemnities alwayes used at the Funerals of the dead . Thus far of the Action , He made a mourning . The occasion of this sadness is expressed in a word , but must be considered in many more , as being the principal concernment both of the Text and Time . The mover of his passion , the object of his grief , the cause of his tears was his Father , And he made a mourning for his Father . This was so truly the occasion , that it was the only cause , that there can be no reason imaginable assigned why Ioseph should mourn , but only because he had lost a Father . Though he was aged to extremity , though he was holy unto eminency , though he was happy to eternity , though no way disadvantagious by his death to any , yet because dead , and that a Father dead , he made a mourning for him . We usually say of ancient persons , that they have already one foot in the grave , and the rest of their life is nothing else but the bringing of these feet together . Why then should we weep for the death of aged persons , when it can be but the second part of their Funeral ? That sorrow seems to be but useless which is spent upon necessities , and that grief irrational which would create impossibilities . The daies of our years are threescore years and ten , and if by reason of strength they be fourscore years , yet is their strength labour and sorrow . What reason then can we produce , that the life of a man whom we esteem , should be sorrow to himself , and his death be grief to us ? Now Iacob gave this account of his age to Pharaoh when he came down to Egypt . The daies of the years of my pilgrimage are an hundred and thirty years ; and he lived in the land seventeen years ; so the whole age of Jacob was an hundred forty and seven years . This extremity of age had fastned him to his bed , the perfect embleme and short forerunner of his grave . The eyes of Israel were dim , so that he could not see ; he was already in the shades of darkness . Nay , the time drew nigh , saith Moses , that Israel must die ; there was a natural necessity of his death , an apparent impossibility of longer life ; and yet this consideration is no excuse to Ioseph , but he made a mourning for his aged Father . Secondly , the death of the righteous is to be desired rather then lamented : and it were a dishonour put upon Religion to think a pious man less happy dead , then when he liv'd . Weep not for me , was the language of the immaculate Lamb when he went to a shameful and a painful death : and why should he , which yeelds up his soul with comfort , leave his body to be covered with so much sorrow ? Those which live in impiety , and depart in their iniquity , they which have here provoked the wrath of God , and goe hence with that wrath abiding on them , as they could create nothing to their relations but sorrow in their life , so must they necessarily increase it at their death . But Iacob was a Patriarch , of eminent and constant piety , particularly and remarkably belov'd of God , highly blessed by him , and powerfully blessing in his name ; and yet when Iacob dieth , Ioseph weepeth : And he made a mourning for his pious Father . Thirdly , Death is nothing else but a change of a short and temporary for an unalterable and eternal condition . From whence it followeth , that those which dye in their sins , from thence begin to feel those torments which shall never cease : and therefore they leave behinde them a sad occasion of grief and sorrow to such as are apprehensive of the pains they feel . If the Rich man in the Gospel were so careful of his surviving brethren , and so concerned in their welfare ; if they had as well understood his sad and irreversible condition , what floods of tears would they have shed for him who call'd so earnestly for a drop of water to cool his tongue ! But as for such as pass from hence into a place of rest and joy , who change the miseries of this sinful world for the blessed presence of a good and gracious God ; weeping at their departure may seem improper and unkinde officiousness , as 't were a sorrow for their happiness , and envy at their felicity . Now the soul of Iacob was certainly at rest , and Ioseph sufficiently assured of his happiness . He knew that his Father was heir of the same promise with Abraham : for he looked for a City which hath foundations , whose builder and maker is God ; he died in faith , and imbraced the promises ; he confessed that he was a stranger on the earth , and that he sought a better countrey , that is , an heavenly ; and therefore God had prepared for him a City , and he was in the bosome of Abraham , the place of felicity . But the happiness of his soul is no excuse to Ioseph for the Funeral tears due at the interment of his body . And he made a mourning for his happy Father . Fourthly , many persons expiring give too sad occasions of sorrow to their relations left behinde : they which depend upon them , whose subsistence liveth and dyeth , and whose hopes are buried , with them , may goe to their graves with unfeigned tears , lamenting not so much the departure of their friend , as their own loss ; something they may weep for them , and more for themselves . But the death of Iacob was not of any such condition ; there could no disadvantage arise from that to Ioseph , no interest of his could suffer by it . He had already blessed all his Sons , and Ioseph principally ; there could be no more of heavenly favours expected from his prayers or prophesies . Had he died before he laid his hands upon Ephraim and Menasseh , had Ioseph and his Sons been absent when he blessed the rest , he might have sadly mourned for the loss of his Father , and of the Benediction . If Esau lift up his voyce and wept , because he was defeated of the blessing while Isaac lived , Ioseph might well have made a mourning , had he been prevented of the Benediction by an unexpected or a distant death . But Iacob blessed them , and with his blessing gave order for his burial , and with that blessing and that order died . And as his death was no way prejudicial to the spiritual , so was it not at all disadvantageous to the temporal condition of his Son . He suffered loss of no enjoyments by his Fathers death ; Iacob had lived long by the favour and the care of Ioseph , his filial gratitude alone preserv'd his life ; but no such narrow thoughts abated the freeness of Ioseph's sorrow . And he made a mourning for his Father . If none of these considerations , which work so powerfully on other persons , did move this Mourner to express such sorrow , what were the Motives then which caus'd so deep a sense , what meditations wrought so powerfully on the heart of Ioseph ? I answer , they were but two . Mortality , and Paternity ; the one supposed , the other expressed in the text : Iacob was the Father of Ioseph , and that Father dead , and therefore Ioseph mourned for him . Mortality is a proper object to invite our pity , and privation of life alone sufficient to move compassion in the living . Weep for the dead , saith the Son of Sirach , for he hath lost the light . If for no other reason , yet because a man is dead , and by death deprived of those comforts which those that live enjoy , they which survive may providently bewail their future privation in his present loss . Thus every Grave-stone bespeaks or expects a tear ; as if all those eyes which had not yet lost their light , were to pay the tribute of their waters to the dead Sea . This Fountain Nature never made in vain , nor to be always sealed up ; that heart is rock which suffers it never to break forth ; and be it so , yet if the rod of Moses strike , an affliction sent from God shall force it . Let us therefore be ready with our sorrowful expressions when we are invited by sad occasions ; especially when a Father , who may command them , calls for them , as that Wise man did , My Son , let tears fall down over the dead . And if paternal authority demands them at the death of others , it is no filial duty which denyes them to attend upon a Fathers Funeral . Ioseph a man of a gracious and a tender heart , moved with common objects of compassion , had a vulgar sorrow arising from the consideration of mortality ; Ioseph a Son full of high affection and of filial duty and respect , was touched with a far more lively sense by the accession of paternity : And he made a mourning for his Father : he made a mourning for his Father , which begat him ; for his Father , which loved him ; for his Father , which blessed him ; for his Father , which had mourned for him ; for his Father , which came down to dye with him . First , he made a mourning for his Father who begat him : had there been no other but that naked relation , it had carryed with it a sufficient obligation . There is so great an union between the Parent and the Childe , that it cannot break without a deep sensation . He which hath any grateful apprehension of his own life received , cannot chuse but sadly resent the loss of that life which gave it . If the fear of the death of Croesus , by a natural miracle , could untie the tongue of his Son who never spake before ; that man must be miraculously unnatural , the flood-gates of whose eyes are not open'd at his Fathers Funerals , though he never wept before . The gifts of grace doe not obliterate , but improve nature ; and it is a false perswasion of Adoption , which teacheth us so far to become the sons of God , as to forget that we are the sons of men . Ioseph a person high in the esteem of Pharaoh , higher in the favour of God , great in the power of Egypt , greater in the power of the Spirit , yet he forgets not his filial relation , yet he cannot deny his natural obligation , but as a pious Son he payes the last tribute of his duty to Iacob , And he made a mourning for his Father who begat him . Secondly , he made a mourning for his Father who loved him . Love , when in an equal , commandeth love ; and this is so just , that fire doth not more naturally create a flame . In this the similitude is so great , that there is no difference in the nature of the love produced , and that which did produce it . But when it first beginneth in a superior person , the proper effect which it createth in an inferior , is not of a single nature , but such a love as is mingled with duty and respect . The love of God to man challengeth love from us , but that of such a nature as cannot be demonstrated but by obedience ; and that of a Father to his Son is of the same condition , though not in the same proportion . The Father loveth first with care and tenderness , with a proper and a single love ; the Son returns it with another colour mingled with duty , blended with respect . Now Iacob had many children , and as an eminent example he lov'd them all : but among the rest , there was one clearer and warmer flame ; for he loved Joseph more then all his children : the off-spring of Rachel , the Son of his old age , the Heir of his Vertues , the Corrector of his Brethren , the Beloved of God , had a greater share in Iacobs affection then the rest of his issue . He did not so much prefer his wives before his hand-maids , he did not so highly value Rachel before Leah , as he did esteem Ioseph before the off-spring of them all . This was the paternal love of Iacob , and this was answered with as high a filial respect in Ioseph ; which after death could not otherwise be expressed then in tears ; And therefore he made a mourning for his Father , who loved him . Thirdly , he made a mourning for his Father who had blessed him . Blessing is the soveraign act of God , and the power of benediction like the power of God . He delegateth this power unto his Priests , who stand between God and Man , and bless the Sons of men in the Name of God . He derives the same upon our natural Parents , that children honouring them may expect his blessing upon their desires and prayers . And what greater favour could we ask of God , then that those persons who have the most natural affection toward us , should also have the greatest power to bless us ? Now when the time drew nigh that Israel must die , when his body drew nearer to the Earth , and his soul to Heaven , when his desires were highest , and his words of the greatest efficacy , he called unto his Sons , and blessed them , every one according to his blessing he blessed them . But as he loved Joseph more then all his Brethren , so he blessed him above them all : he made one Tribe of every Son , and two of him : his affection shew'd it self Rhetorical in his Benediction , saying , The blessings of thy Father have prevailed above the blessings of my Progenitors : unto the utmost bounds of the everlasting hills they shall be on the head of Joseph , and on the crown of the head of him that was separate from his Brethren . Giving this Benediction , Iacob dies ; receiving this Blessing , Ioseph survives , who can render no other Retribution after his death , but care of his Burial , and tears at his Funeral . And therefore he made a mourning for his Father , who had blessed him . Fourthly , he made a mourning for his Father , who had mourned for him . The Parents cares and Fears are equal , and when any infelicity besides their children , their griefs are great ; and all these bear a proportion with their love . Now the love of Iacob to Ioseph was transcendent , and being so , it rais'd as high an hatred in the hearts of his Brethren ; by which he was , in their intention , and in his Fathers opinion , dead . And now the Funeral is Ioseph's , let us see how Iacob does appear . He rent his clothes , and put sackcloth upon his loins , and mourned for his Son many days . Here is a real demonstration upon a supposed death , and a serious mourning at a feigned Funeral . Had his dearest Son been dead , yet he might well take comfort in his numerous off-spring , but he did not ; for all his Sons and all his Daughters rose up to comfort him ; but he refused to be comforted : and he said , For I will goe down into the grave unto my Son mourning ; thus his Father wept for him . Thus it pleased God to permit this happy deceit of envious Brethren , this pious mistake of an affectionate Father , not only for a great example of Paternal love , but also to teach all Sons to measure their griefs at their Fathers death , by a consideration of those sorrows which their Parents would have expressed , had they dyed before them . Howsoever Ioseph was but just in this : for he made a mourning for his Father , who had mourn'd for him . Lastly , he made a mourning for his Father , who came down to die with him . It was the old expression of Parents comfort , that at their deaths they might have their children to close their eyes ; and it hath been equally the desire of children to be made happy by that occasion , in shewing the last testimony of their duty at their Parents death . Now Iacob , who upon the supposed death of Ioseph , had said , I will goe down into the grave unto my Son ; upon the certain intelligence of his life and safety , resolveth to goe down and die with him . For when he saw the Waggons which Joseph sent , and his spirit revived , Israel said , It is enough : Joseph my Son is yet alive , I will goe and see him before I die : and when Ioseph first presented himself unto him in the land of Egypt , the first words which he spake were these , Now let me die , since I have seen thy face , because thou art yet alive . Now he which said at first , I will goe and see him before I die , and when he saw him , said , Now let me die , resolved nothing in that journey but to die with Ioseph . And he made a moursing for his Father , who came down to die with him . For all these reasons Ioseph mourned ; for his Father , who begat him , remembring his natural generation ; for his Father , who loved him , not forgetting his singular affection ; for his Father , who had blessed him , considering his double Benediction ; for his Father , who had mourned for him , meditating a pious retaliation ; for his Father , who came down to die with him , embracing the opportunity of a dutiful expression . And thus I close up the first general part of the Text , or the Solemnization of the Obsequies . The Second general Part of the same presents us with the Continuation of the Solemnity . Which ministers a double Consideration , one as consisting of not many days , the other as determining how many days . And he made a mourning for his Father seven days . Immediately after Iacobs death in Egypt , forty days were fulfilled for his embalming , and the Egyptians mourned for him threescore and ten days . They which have no hope of a life to come , may extend their griefs for the loss of this , and equal the days of their mourning with the years of the life of man . But so tedious a Funeral Solemnity is a tacite profession of Infidelity . When Moses went up unto the Mountain of Nebo , and died there , the children of Israel wept for him in the plains of Moab thirty dayes . The plains of Moab were nearer to the Land of Promise then Egypt was , and some light of the joys of the life to come was discovered under the Law , and therefore more then half of the Egyptian Solemnity was cut off by the Faith of the Israelites . But this Patriarchal Funeral was made in Canaan , the Land of Promise , the Type of Heaven ; it was appointed by Ioseph a blessed Patriarch , and a Type of Christ : it continued some days , to declare his natural affection , but those not many , to express his religious expectation . Had it been extended longer , it had demonstrated more of duty , but less of faith , he had shew'd himself more a Son , but less a Patriarch . But now he is become a great Example , in mourning some days , of filial duty ; in mourning few days , of Divinity . Which is our first Consideration . The Second leads us to the determinate number of the days , which are expresly Seven . And he made a mourning for his Father seven days . The Iews took special notice of this act of Ioseph , and in the land of Canaan observed the number of these days , Seven days doe men mourn for him that is dead , saith the Son of Sirach ; and though it be not unto us a law , yet it is a proper subject of our Observation . It was afterward one of the laws of Moses , He that toucheth the dead body of any man , shall be unclean seven days . And therefore well did Ioseph teach the Israelites to mourn the same number of days , that with their tears of natural affection , they might mingle some thoughts of their natural pollution . Again , the number of Seven is the number of rest , In six days the Lord made Heaven and Earth , the Sea , and all that in them is : and he rested on the Seventh day from all his works which he had made . Now Ioseph knew that there remaineth a rest to the people of God , he was fully assured that as the days of the years of his Fathers pilgrimage were evil , so they ended in rest and happiness : that as sure as his body was past all weariness and pain , so his soul was placed above all possibility of grief or sorrow . A Dove brought Noah word into the Ark that the waters were on the face of the Earth , and he stay'd seven days , and then the Dove sent forth returned , and loe , in her mouth was an Olive leaf pluckt off , so Noah knew that the waters were abated from off the earth . If we mourn for the death of any person departed , and the waters appear upon the face of man , yet after the seventh day , when the Olive leaf is pluckt , when we have considered the peace , and rest , and joyes of the souls departed in the fear of God , 't is time for the waters to abate , for mourning to cease . Thirdly , the number of Seven is the number of holiness : as God rested the seventh day , so he blessed , and hallowea it . Seven days Aaron and his Sons the Priests were consecrated ; seven days an Atonement was made , and the Altar was sanctified . Seven days hath Ioseph set apart for his Fathers Funeral , to shew that mourning for the dead is something sacred , the tenth of the Egyptian mourning , an act of Piety , a part of Religion . The Iews observed that the Circumcision was deferred till the eighth day , that a Sabbath might pass upon the childe , and so sanctifie it before it was circumcised ; and Ioseph appointeth seven days for mourning , one of which must necessarily be that day which God blessed and sanctified in the beginning , to procure a blessing upon that duty , and to sanctifie his sorrow . Upon which seasonable Consideration I shall take leave to conclude my meditations on the Text , and apply my self to the present Solemnity , which gave the occasion to consider it : that I may make such use of the work of this holy day , as may sanctifie the sorrow of it . And now , most Honorable Sir , the Ioseph of this time , the chief Mourner of this day , be pleased to endeavour the Sanctification of your mourning by these reflexive Meditations . First , learn from hence to meditate upon your own Mortality , and be now assured , by this neer and home example , that your self shall die . This may seem but a cold monition , but a dull reflexion ; every Grave preacheth that Doctrine , and every Skeleton readeth as good a Lecture : when we come into the House of God , our feet will learn thus much , and the ground we tread upon will thus far instruct us . 'T is true , the examples of our mortality are numerous , but they are not equally efficacious ; the nearer our relations are to those which die , the more we are concerned in their death , and there is none so neer in his concernment as that of the Father and the Son . There is a difference between the language of the Scriptures , and such a Prophet as Nathan was ; one tells us that all men are sinners , the other says , Thou art the man . So common Funerals tell us all men are mortal , but that of a Father speaketh not only plainly , but particularly , Thou art so . From his vivacity the Son receiveth life , and in his death must read his own departure . 'T is possible to imagine an immortal family , and then the deaths of others concern'd that not : but where the Father 's dead , there can be no pretence or thought of immortality . Beside , there 's something more then propinquity of nature in a Father : Religion teacheth us that our daies are otherwise bound up in our Parents lives . Remember the first Commandement with Promise , Honor thy Father and thy Mother , that thy daies may be long in the land : consider that you have lost in his death all further opportunity of improving the hopes of that promise ; and that you stand now only , as to him , upon what comfort you have in your former duty , and in your past obedience . Thus learn to fix a more immediate and more concerning meditation of your own mortality , upon the death of him , in whose life yours was involved both by a natural and spiritual dependence . Secondly , reflect upon that love and entire affection which you have lost ; and could no otherwise be lost , but by losing him , in whom it lived . Love is of that excellent nature , that it is esteemed by the best of men , and accepted from the meanest persons ; what then is the affection of a Father ! what is the purity of that fire which God and Nature kindles in the breast of man ! what were the flames which ever burnt upon the Altar of your Fathers heart , who never hated any man ! See but the nature of Paternal love in David ; who , when Absalom , his Son , but a most rebellious Son , openly sought his life and Crown , and dyed in that unnatural attempt , went up into his chamber and wept , and as he went , thus he said , O my Son Absalom , my Son , my Son Absalom ; would God I had died for thee , O Absalom my Son , my Son : Measure by this example the affection you have so lately lost , who never gave any offence as Absalom did , and yet had in your Fathers eye all the reasons of love which Absalom could have . Know then you make a mourning , as Ioseph did , for a Father that loved you : remember that the love of Iacob was divided between twelve Sons , and therefore , though it was high , it could not be whole and entire to Ioseph , as for many years your Fathers hath been unto you . Thirdly , I speak not this out of design to renew or advance your grief , to tell you what you have lost alone ; but I propound this privation , that I may contrive it for your imitation , endeavouring to stir up the same fire , and to kindle the same affection in your self , who now are wholly to be considered in the same relation . What you were to him , others are now to you ; and what he was to you , you are now wholly unto them . Before your natural affection was partly taken up with duty , respect , honor and obedience due to a Father from a Son ; it is now taken off from those expressions , as to him , that it may descend the more entire upon those which come from you , as you from him . Thus far you have been the Ioseph of the Text , be now the Iacob ; that those two great names may be concealed not only in the Text , but in your breast . Thus far you have been the better part of Absalom , learn now to be the David : that we may truly say , that tender affection , that Paternal love , dyed not with your Father , but survives in you to your and his posterity . Fourthly , I desire you to look not only upon that which you have lost , but also upon that which he hath left behinde him . Vulgar and common persons , as they carry nothing out of this world , so they leave nothing in it : they receive no eminency in their birth , they acquire none in their life , they have none when they die , they leave none at their death . But honorable persons , as they die like common men , so that only dieth with them which was common unto all degrees of men ; their singular respects , the priviledges of their greatness , their honors survive them , and descend unto their Heirs with their Inheritance . Give me leave then yet to speak unto you as to the Heir of your Fathers honors ; consider what the nature and design of honors are ; remember they were first graciously conferred as a reward of the virtues of your Ancestors , and were as wisely continued upon a presumption , and as an encouragement , of the same virtues in their Successors . Your Honor knows how long the greatness of your Family hath been preserved : acknowledge first the vigilant providence and infinite goodness of God in the preservation of it , while so many glorious Titles have been lost , so many Noble Families cut off . Next , study to preserve and advance it further by the exercise of those virtues upon which it was first built , and hath been since continued : endevour to uphold not only your own , but the very name of Honor in this Age , in which partly the want of such virtues as are necessary to support it , partly the weakness of that power which first gave life unto it , partly the unreasonableness of foolish men who endeavour to cast a disesteem upon it , have too much eclipsed the glory of it . Lastly , as I have advised you , with the Son of Sirach , to let tears fall upon the dead , and to use lamentation as he is worthy ; so I shall conclude with his following advice , when that is done , then comfort thy self for thy heaviness ; that is , not only be comfored after sorrow , that consolation may succeed your griefs , this is the common revolution of the world : not only be comforted in lieu of your sorrow , that consolation may recompense your griefs , that were but a vulgar compensation ; but take comfort in your sorrow , and rejoyce in your self that you have been so happy as to be truly sad . There is so much deceitfulness in the heart of man , so much hypocrisie in Funeral mourning , that you may bless God for your own assurance of the sincerity of your natural affection , and religious respect to your Parents , and take delight in a just expectation , that it will be rewarded by the future respect of your children . So having performed the duty of Ioseph , who made a mourning for his Father , you may expect the blessing of Ioseph , given by the mouth of Iacob for whom he mourned , Ioseph is a fruitful bough , even a fruitful bough by a Well , whose branches run over the wall . That this Benediction may be your Honors portion shall be my constant prayer , By the God of thy Father who shall help thee , and by the Almighty , who shall bless thee with blessings of heaven above , blessings of the deep that lieth under , blessings of the breasts and of the womb . Amen . Amen . The End . Notes, typically marginal, from the original text Notes for div A53897e-220 Psal. 77. 15. Gen. 49. 33. 50. 2 , 3. Gen. 50. 1. Gen. 49. 31. Act. 8. 2. Act. 9. 39. Psa. 90. 10. Gen. 47. 9. 28. Gen. 48. 10. Gen. 47. 29. Luk. 23. 28 Heb. 11. 10 , 13 , 16. Eccl. 22. 11. Eccl. 38. 16. Gen. 37. 3. Gen. 49. 1 , 48. Gen. 49. 26. Gen. 37. 34. Gen. 37. 35. Gen. 37. 35. Gen. 45. 27 , 28. Gen. 46. 30. Deut. 34. 2. Eccl. 22. 12. Numb. 19. 11. Exod. 20. 11. Gen. 2. 2. Gen. 8. 9 , 11. Gen. 2. 3. 2 Sam. 12. 7. Ephes. 6. 2. 2 Sam. 18. 33. Eccl. 38. 16 , 17. Gen. 49. 22. 25. 
A53926	----	A sermon preached at the funeral of Sir Henry Johnson, Kt. who was interr'd in the chappel at Popler, November the 19th. 1683 / by Samuel Peck ... Peck, Samuel. 1684 Approx. 39 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A53926 Wing P1037 ESTC R33040 12851741 ocm 12851741 94543 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53926) Transcribed from: (Early English Books Online ; image set 94543) Images scanned from microfilm: (Early English books, 1641-1700 ; 1038:25) A sermon preached at the funeral of Sir Henry Johnson, Kt. who was interr'd in the chappel at Popler, November the 19th. 1683 / by Samuel Peck ... Peck, Samuel. 30 p. Printed for Tho. Parkhurst ..., London : 1684. Errata: p. 8. Illustrated frontispiece. Signed on p. 6: Samuel Peck Decemb. t. 1683. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons. Sermons, English -- 17th century. Christian life. 2000-00 TCP Assigned for keying and markup 2002-01 Apex CoVantage Keyed and coded from ProQuest page images 2002-03 TCP Staff (Michigan) Sampled and proofread 2002-03 Olivia Bottum Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion A SERMON PREACHED AT THE FUNERAL OF Sir HENRY JOHNSON , K t. Who was Interr'd in the Chappel at Popler , November the 19th . 1683. By Samuel Peck , Minister there . LONDON : Printed for Tho. Parkhurst , at the Bible and Three-Crowns , at the lower end of Cheapside , near Mercers-Chappel . 1684. Academiae Cantabrigiensis Liber . To the Worshipful HENRY JOHNSON , Esq Worthy Sir , THAT neither a private interest , nor itch of vain-glory have the least share in this Undertaking ( in whole or in part ) God and my own Conscience bear me witness . And that a compliance with the repeated and reasonable commands of some Friends of the Deceased ( to whom I bear a deserved respect and honour ) have made it publick , you and they are able to testify . 'T is somewhat larger in the Press than 't was in the Pulpit : yet no more than what should have been spoken , had the time permitted . What is said of the Dead , I am satisfied , Envy it self cannot disprove or contradict . The Discourse is not polite , but plain . For 't is never my custom ( upon such Solemn occasions ) to interline my Sermons with much Reading , nor to gloss them with much Rhetorick ; knowing that the leaves of Antiquity would make but a weak Shield against the stroak of Death . And that the fine Flowers of Rhetorick are not Armour of proof against the Conquering fears of the King of terrors . Such as it is , I hope you will accept : And if it may prove persuasive to any into whose hands it shall fall , timely to prepare themselves for Death and Judgment , I have my desired end , and fervent prayer , who am , Decemb. 1. 1683. Sir , Your respective Friend , and Servant , SAMUEL PECK . A SERMON Preached at the Funeral of Sir HENRY JOHNSON , Kt. 2 Cor. V. 1. For we know , that if our earthly house of this tabernacle were dissolved , we have a building of God , an house not made with hands , eternal in the heavens . HE that in his private recesses and solitude , takes a serious and impartial survey of most mens works and actions ; how they spend their strength for nought , and ( as the Prophet speaks ) labour in the fire for very vanity ; How greedily they pursue the World , and what sinful and indirect courses they take to further and promote themselves therein ; How they blind their Judgment , bribe their Reason , and baffle their own Consciences ; dally with God and their Souls , and play the wantons with Death and Judgment , and every thing that is good and serious ; will sadly break forth in the words of the Royal Psalmist , Psal. 36. 1. The transgression of the wicked saith within my heart , there is no fear of God before his eyes . So the lives of such men make me think that Death and Judgment seldom enter into their hearts ; that the reward of the Righteous , and the recompence of the evil doer , are seldom the subject of their Meditations ; and that they have but a very weak Faith of the invisible realities of the World to come . For did men firmly believe , and frequently consider , That for all these things God will bring them to judgment ; and that an unalterable Weal or Wo will follow upon it , according as their works shall be ; it must needs excite them ( unless they are hardned to destruction ) to a Religious life , a Godly conversation ; yea , it would make them serve the Lord , and work out their salvation with fear and trembling . 'T is Chronicled of Philip King of Spain , That tho he never committed any great sin all his life , yet he cried out dreadfully at his death , saying , O , that I had never been King : Oh , that I had never reigned : for then I should not have now to answer for the neglect of doing the good I might , and for not preventing the evil I ought in my Government . And tho God hath not set any of you in Places of so great weight and trust , yet there is none of you to whom he hath not committed many Talents , and opportunities of doing and receiving good , in order to Death and Judgment . And will it not be a fearful time with you , when you are grapling with the King of Terrors , when you are upon the brink of Eternity , and within view of that Eternal Judgment ( which the Apostle calls the terror of the Lord , 2 Cor. 5. 11. ) to have Conscience fly in your faces , and accuse you for your falsness and unfaithfulness in your places and relations ? For neglecting your time , and abusing your Talents ; wishing a thousand times you had never been , or that you had never known what the Gospel meant ; for then your account , before the great Tribunal of the Righteous God , would have been less strict , and more easie by far , than it is now like to be ; for those evils which you might have avoided , but would not , and for all that good , which ( by your pious Patterns and holy Examples ) you might have done , but did not ? Alas , Who can conceive the sad Apprehensions , and killing Terrors that wrack the soul of such men , in such a day ! Let the belief hereof provoke you to make a better improvement of your Time , and Talents , Opportunities and Enjoyments than hitherto you have done . Lay them not out upon Toys and Trifles , Worldly , Lying Vanities , which like your own Flesh or Bodies , are frail , uncertain , and will quickly fail you ; for St. Peter tells you , All these things ( as well as these earthly tabernacles ) shall be dissolved . But let us spend them upon better Objects , upon a better Inheritance , a more durable and lasting Estate than this World can afford us ; seeking to make him our Portion , who will be a living Comfort in a dying Hour , the ever Blessed and Glorious God ; spend more Strength and Time in his Service : Let us have our conversation in heaven , here , as the Apostle exhorts ; that we may obtain an Assurance our Habitation shall be there , when we go hence , as the Apostle tells us he had , saying — We know that if this earthly house of our tabernacle were dissolved , we have a building of God , an house not made with hands , eternal in the heavens . Which Words are both an Illustration and Confirmation of the reason which our Apostle gives his Corinthians , why he did so couragiously and valiantly labour in the Work of the Ministry , notwithstanding the many Difficulties and dangers , the continual Trouble and Opposition he met withal on every side , for commending himself to every mans conscience in the sight of God. For he had spoken in the preceding Chapter , of the perishing of the outward Man , and of renewing the Inward Man day by day , of the great Weight of Glory which should succeed his light Affliction for a Moment in this life ; and that those things that are not seen , which are eternal , are to be looked to , and minded , rather than these things which are seen , and are only temporal , chap. 4. 16. to the end . Now in the beginning of this chapter he doth farther expound himself concerning the dissolution or change of the Outward Man , and the building up or perfecting the New Man , as also concerning the short continuance of these things that are seen , and the stability or continuance of those things that are not seen ; affirming , that he himself and others of the faithful , did certainly know , that after this short and transitory life was ended , they should enjoy an estate , Heavenly , Glorious and Eternal . And this Assertion and Article of Christian Faith he cloaths with variety of sweet and significant Metaphors ; helping the soul by the body , the understanding by the sense , saying , We know that if our earthly house of this tabernacle were dissolved , we have a building of God , &c. Where he compares this miserable body , as it now is in this life , to an earthly house , and that not a Sumptuous Palace , Impregnable Castle , or other strong and well - framed Building ; but to a Tabernacle , a weak , frail , brittle Cottage of Earth or Clay : We know if this earthly house ( wherein the soul d wells for a Time ) if this Tabernacle were dissolved — Then , He opposeth to this , the state or condition of the body glorified in the life to come , which he resembles to a building firm , durable , and lasting ; yea of Eternal continuance and duration ; the beginning of which is the blessed Estate of the Soul at Death ; and the perfection of it is the glorious Estate of Soul and Body reunited at the Resurrection : We know we have a building of God , an house not made with hands , eternal in the heavens . Where you have these Two Considerables recommended by the Holy Ghost to our Meditation , seasonable to the sad occasion of this great Assembly . 1. What our Body is in respect of the frailty of it in this Life , an earthly house , a brittle Tabernacle that must down , must be dissolved . 2. What house or building the souls of the faithful have after the dissolution of this earthly Tabernacle ; A building of God , an house not made with hands , eternal in the heavens . Both these together are a brief and full Metaphorical description of our Mortality , and Immortality , of our weak and frail Condition in this life , and of our Eternally Blessed and Glorious Estate after Death . 1. First , What our body is in respect of its frailty in this life , an earthly house , a brittle Tabernacle , that must be dissolved and go down to the dust . These bodies wherein our souls take up their residency for a time , are but earthly Tabernacles , of short and uncertain Continuance . The body is so called elsewhere , 2 Pet. 2. 1 , 14. Knowing that shortly I must put off this my tabernacle : and Job 4. 19. 't is termed an house of clay , whose foundation is in the dust . Eliphaz in the foregoing Verse speaks of Angels , here of men ; and these Words are a description of Man opposed to Angels , those Inhabitants of Heaven , those Courtiers of the New Jerusalem ; called therefore the Angels of Heaven ; the place of their special residency being the Heavens , in and with which they may seem to have been created ; Whereas men are said to be on the Earth , on the surface only , as a tabernacle ready to be shaken off , as having no foundation . Having here no abiding place , no continuing city , no setled abode , till we come to Heaven where the Angels are . Some Huts we have , rather than houses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a clayie cottage , an earthly tabernacle , as St. Paul and Plato call the body of man , which is made up of a little dust or clay , somewhat sublimated and refined by art or nature . What is man , saith Gregory Nazianzen , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Soul and Soil , Breath and Body , the one a puff of wind , the other a pile of dust ; no certainty , no solidity in either . Pulvis & umbra sumus , We are dust and a Shaddow , no more ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Greek Proverb ; Man is but an earthen pot , no better . The first man Adam was of the earth earthly ; and no more are the best of men ; Quas ex meliore forsan lato finxit Titan ; who are made of the first common Mold somewhat refined . And the finer the Glass , the slighter the Tabernacle , the more subject to break and fall ; and so are we to dye . Mans flesh will fail him , saith David , Psal. 73. 26. Those whose spirits are noble , will find their bodies brittle . The highest , the holiest mans heart will not ever hold . Princes and Peasants are of the same flesh , which , saith the Prophet Isaiah , is but grass , it soon withers and fades away ; they are alike dust , and to dust they must return . What man is he that liveth , and shall not see death ? The Psalmist here challengeth all the World to find out one man that could procure a protection from dissolution . Holy Hezekiah could beg his life , and compound for his death for fifteen years , but could not obtain an exemption for ever . No , this earthly house is subject to many storms that shake it , to variety of Diseases , the least of which is sufficient to overthrow it : So that what St. Paul said of himself in a proper sense , we may say every of us in a common , I dye daily : My earthly Tabernacle declines and wastes daily : Such is the frailty and corruptibility of the body , that tho some are more curiously painted than others , and tho all are fearfully and wonderfully made , full of accuracy and curiosity , like a Spiders Web ; yet like that we have no stability : And thanks be to mans Apostacy for this frailty ; his falling from God , by neglecting his duty , hath brought him to the dust ; so the Apostle , Rom. 5. 12. By one man sin entred into the world , and death by sin . Sickness and Death had never touched our bodies , had not sin first tainted our souls . Man in his Innocency was immortal , but now in his state of Apostacy he is determined to death . Had he stood , he should , like Enoch , have been translated , and not seen death ; he should have entered into his Fathers house , but not through the dark entry of the Grave ; but now I know thou wilt bring me through the grave , the house of all the living . Now the body must die , before the soul can ( as it were ) begin to live . Man must now put off his house of Earth , before he can possess his house in Heaven . When this earthly house of our Tabernacle is dissolved , then ( not before ) we have a building of God , an house not made with hands , eternal in the Heavens . Thus you see by this Metaphorical Expression , what a lively resemblance the Apostle gives of our frail Condition in this world , or in respect to our bodies . We dwell , saith he , in Tents or Tabernacles . 1. And a Tabernacle or Pavilion is not made of any strong matter , having only a few slight Poles for Timber , and painted Cloths for Walls ; a weak Lodging , quickly taken down , easily removed or overthrown . Such is the body of man , a fair Fabrick , but frail ; the bones are its Timber-work , the flesh its walls ; all of Clay and Dust ; one blast mars it ; a little pain or grief shakes it ; an Ague , Fever , Dropsie , or as the Prophet speaks , Isa. 38. 12. a little pining sickness quickly dissolves and makes an end of it . For our strength , saith Job , is not the strength of stones , nor our flesh as brass : No , our Earthly House is not framed of such strong and lasting materials . 2. And like a Tent or Tabernacle it stands in continual need of repairation , being shaken with every wind , and shattered with every storm . Nor is our Food , or Physick , or any other means , which we use as daily props and preservatives to this Earthly House , sufficient to support it without the Divine Protection . There are so many Thousand casualties we are daily subject to , that nothing less than a Divine Providence could preserve these Tabernacles one day . And when by Sickness or Age they are tottering and falling , nothing less than the same Power can repair or restore them . 'T is God only that brings down to the grave , and then saith , return again ye children of men . No wonder therefore that the wicked , who by their obstinacy in sin , withdraw themselves from under the Divine Protection and Providence , do not live out half their days , as David observes , Psal. 55. 23. 3. Once more : As a Tabernacle hath no foundation , so no certain continuance in any place ; 't is here to day , and carried to another place to morrow , shewing us that the inhabitants are but strangers . No more can we assure our selves any fixed habitation or abode in the body ; We are here to day , and gone to morrow ; standing this hour , and pulled down the next ; growing in the morning , and ( like the grass ) in the evening cut down and withered . Our Souls are but strangers in these Tents : I am a stranger in this Earth ( saith David ) : And I beseech you ( saith Saint Peter ) as pilgrims and strangers , abstain from fleshly lusts , which war against the soul. Nay , our bodies in respect of continuance , are more uncertain than any Tabernacle : Other Tabernacles may be removed ; this must , God will certainly take it down , it shall not continue ; when this earthly house shall be dissolved ; it must be so , no help for it , no avoiding of it . That Decree can never be reversed , It is appointed to man once to dye , and after this the Judgment , Heb. 9. 27. 1. O how preposterous then is the Care of most men , whose contrivance is chiesly for the body , to gratifie and please the flesh , and to provide for it ? For it's Covetousness , Ambition , Voluptuousness , which the Apostle calls the lusts of the flesh ? As if God sent them into , and continued them in the World for no other end but as Cooks to dress up their bodies as well as possibly they could for the Worms : As if they believed these earthly houses should stand for ever , contrary to daily experience ; or that there were no habitation for the soul after the dissolution of this Tabernacle , contrary to Divine Revelation . The universal cry of the World ( saith David , Psal. 4. ) is , Who will shew us any good ? What shall we eat and drink ? Or wherewith shall we be cloathed ? And how shall we do to live in this hard World ? Never once asking their Souls in good earnest ; Soul , what wilt thou do for that Bread which came down from Heaven ? How wilt thou do to be saved ? What shall thy state be eternally ? And what hope or assurance hast thou of an house not made with hands , eternal in the heavens ? And how wilt thou be made meet to be partaker of that inheritance of the Saints in light ? Col. 1. 12. These things are not in all their thoughts . Awaken thy Reason , O man ! Is not thy Spirit an Heavenly Plant , the immediate product of the Divine breath , of the Eternal Wisdom and Power of God ? Is it not the impress and image of the glorious Trinity , in its immortality , in its noble faculties , and capacitiy of honouring and enjoying the chiefest Good ? And shall not the life of this Soul run parallel with the life of God , and line of Eternity ? Or , do you think our Blessed Lord overvalued it , in saying , it should profit a man nothing to gain the whole world , and lose his soul ? Mat. 16. 26. And is not thy body earthly , frail and fading ? Do you not find it now and then tottering , as if it were ready to drop down ? And is not the welfare of thy body involved in the welfare of the Soul , and that for ever ? What madness is it then to take so much care for the former , and so little for the latter ? To make so much provision for the Flesh , and none for the Spirit ? To prefer Dirt before that which is Divine ? that which is bruitish , before that which is the Picture of Gods own Perfections ? To love and admire the Box above the Jewel , the Clay walls above the Treasure ; and to let the Vessel sink , and yet presume to preserve the Passenger that saileth in it ? Certainly were not men poysoned with Atheism , drowned in sensuality , or scared and become sensless , it were impossible they should act so much beneath the principles of a right Reason , as well as of all Religion . 2. And as inconsistent is it with Religion and Reason , to be proud of our bodies , of our earthly tabernacles , tho never so fairly built . For their excellency ( saith Job ) passeth away , their beauty fades daily ; the poor Cottage decays of it self , and must shortly to the dust , to the house of corruption and rottenness , and become a prey to the most contemptible worms . O who can be proud of so mean a thing , as a moth can crush , Job 4. 19. a Fly choak , or a single hair destroy and dash in pieces ! Yet such are our bodies , which we take so much eare , and are apt to have so high a conceit of . But which is more , the Lord beholds every one that is proud , to abase him . To be proud of it , will provoke God to abolish it . If we dote too much upon our dwelling-place , he can quickly turn us out ; for at the breath of his mouth we perish , at the blast of his nostrils we are consumed . Let not our hearts therefore be puffed up with pride of , nor perplexed with over-much care for these tabernacles that cannot long continue ; that are no better than a vapour , which appears a little while , and then vanisheth away , Jam. 4. 14. 3. But let us from henceforward reckon it a matter of no small import and concern to us all , seriously to reflect and consider how we are provided for the fall and dissolution of these tabernacles of our bodies . 'T is our Saviours advice , Matth. 24. 44. to be always re ady . Down they shall ; dust thou art , and to dust thou shalt return ; and how suddenly we know not ; for at our best estate we are altogether vanity , Psal. 39. 5. 't is prudence to consider it ; not enough to talk of it ; to say , we know it , we believe it ; but as the Wise man adviseth , Eccles. 7. 2. to lay it to heart : to cast and consult with our selves in this , as in other matters , saying , Hence I must : and whither then ? whither must my next remove be ? There is an everlasting fire prepared for the Devil and his Angels : ' This is my desert : how shall I escape it ? And there is a rest to come , Heb. 4. 9. an inheritance incorruptible , that fades not away : a building of God , eternal in the heavens , 1 Pet. 1. 4. This I desire ; how shall I obtain it ? Such thoughts as these would make us as prudent for Heaven , as we are for the Earth ; as provident for our Souls , as we are for our Bodies ; quicken us to lay up a Treasure in Heaven : Or , as the Apostle exhorts , 1 Tim. 6. 19. To lay up to our selves in store , a good foundation against the evil day , that we may lay hold on eternal life . Especially if you consider , as the certainty of the dissolution of these Tabernacles , so , that death is daily stealing upon them , as ruin upon an old building ; Here falls a Wall , there a Door ; here a Tyle , there a Rafter , till at last the whole tumbles : Thus the dimness of thine Eye , the deafness of thine Ears , the trembling of thine Hand , the stifness and coldness of thy Limbs ; all these tell thee , Death and Dissolution steal upon thy Earthly house of the body , and loudly call upon thee by Faith , Repentance , good Works , and an holy Life , to prepare for it : Remembring what horror and fear will seize upon our Souls , when we behold Death coming or marching upon us , Jehu-like , furiously . Men may talk wantonly of Death , and make a light matter of it , while they think it at a great distance ; but when the Sun of Life grows low , when sickness shakes their tabernacle , when the shades of the Grave appear , when ( as the Wise man elegantly speaks , Eccles. 12. ) Those that look out at the windows are darkned , the strong men bow themselves , the keepers of the house shall tremble , the silver cord is loosed , and the golden bowl broken ; when the mourners stand about our Beds . When the grim Serjeant Death lays one hand on their heads , and in the other hand holds a Writ of remove , that cannot be Reversed , and yet they are uncertain whither they must go , and what place or state they shall have in the other World. Now , I say , that which seemed before but a trifle , will appear the King of terrors to their doubting , to their despairing and departing Souls . 'T is a question that many ask when they are dying , Whether they shall be saved or damned ? Whether they shall be happy or miserable , when they go hence ? The resolution of which they never seriously minded while they lived , and so continue uncertain in this great concern , till Death resolve them , and they are entered upon that state , in which they must abide to all Eternity , be it a Paradice of Felicity , or Dungeon of Misery . And this great uncertainty is that , that makes the apprehensions of an approaching disfolution so exceeding formidable to them . How happy therefore are those persons , who have made their future state so much their concern in life , that with our Apostle they are able to say when Death comes , We know when this earthly tabernacle is dissolved , we have a building of God , not made with hands , eternal in the heavens . Which leads me , 2. To the Second General in the Text ; namely , the Blessed Estate of the Faithful after this Life , after the dissolution of the Body , expressed in these words — We have a building of God , an house not made with hands , eternal in the heavens . Of which briefly . And here you have the habitation or dwelling place of Faithful Souls , of Saints departed , set forth , or commended to us by these specialities . 1. The Efficient Cause , or Founder of it , God , [ a building of God ] the Great Jehovah of Heaven and Earth , whose Glory and Greatness we cannot comprehend , but only in his Works , is the Builder of it . And as great men love to do things like themselves , so doth God. If Ahasuerus make a Feast for his Nobles and Servants , it shall be such as becomes a King. If the King of kings make an House , an Habitation for his Servants , and prepare Mansions of rest for his Children , he acts like himself , answerable to his Infinite Goodness , Mercy , and other Attributes . And what a goodly , what a glorious Habitation must this House in the Heavens be , which hath Infinite Wisdom to contrive it , Infinite Power to erect it , Infinite Treasure to inrich it , Infinite Glory to beautify it , and the Omnipotent God the Founder of it ! 2. 'T is set out by the manner of its Framing , Created [ not made with hands ] : Termed an House , 1. For the Spaciousness of it ; not a Cottage , but an House ; Room enough for the Inhabitants both for necessity and delight ; an House wherein there are many Mansions , John 14. 2. Called an House , 2. For its conveniency , for its security ; as a mans House is termed his Castle , where he is safe from all assaults and dangers : such is this House of the Saints , a place of security from all evils penal and sinful , and from all Enemies bodily and ghostly . 3. An House [ not made with hands ] for its Glory and Excellency . Solomon's Temple was a glorious Building , and so many other Buildings in the World are ; but not comparable to this , because made with hands , and so subject to ruin and decay . This being made without hands , is perpetual : as far transcending all Earthly glory and happiness , as the curious Frame of Heaven and Earth excels these Clayie Cottages made by men , or made with hands . 3. Commended to us by the pleasant situation of it . It is situate or placed [ in the heavens ] where God is , where Christ is , where the Holy Angels , the Church of the first-born , and spirits of just men made perfect , are . Where there is Heavenly Manna , the Tree of Life , Rivers of Pleasures , and variety of fresh and overflowing Delights , to make the Inhabitants continually and compleatly happy . 4. By the durableness of it , [ 't is eternal ] not subject to decay or dissolution , but everlasting . Our Saviour calls it , a kingdom that cannot be shaken ; St. Peter , an inheritance incorruptible ; and St. Paul , here , a building of God , eternal . Other buildings , be they never so strong and stately , are subject to decay by storms , by fire , by age ; but This , and all relating to it , is Eternal ; the Builder of it Eternal , the Inhabitants in it , the Joys and Glories of it , all Eternal . And the truth is , when we have searched and said all we can of this Glorious estate of the Saints hereafter , the Joy , the Life , the Glory of all is this , That it is Eternal . Heaven were no Heaven , the happiness of it no happiness , if it were not endless . Eternity is that , that heightens all Miseries and all Mercies . 'T is this makes Hell , and all the torments of it so intolerable , That they shall never end , Mark 9. 44 , 46 , 48. And 't is this sweetens all the Joys and Felicities of the Saints in Heaven , that they are everlasting : This 't is makes this Building of God , the Habitation and Dwelling-place of Faithful Souls , so pleasant and delightful , That 't is Eternal — 5. And lastly , That which is the chief of all , you have here the Believers Right and Title to it , [ we know ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very top of Faith ; we are sure . As certainly assured by Faith , that we shall have it , as if we did now possess it . So sure is it , so certain are we of it , that the Apostle speaks in the present Tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not we shall have , but we have an House not made with hands , Eternal in the Heavens . Thus you have , in the Terms and Epethites which the Apostle gives this Building in the Text , a shadow or glimpse of Heaven , of that Blessed and Glorious Estate , which the Faithful enjoy after this Life . The fulness whereof no Tongue can utter , or Words express ; for , saith the Apostle , Eye hath not seen , nor ear heard , nor can it enter into the heart of man to conceive what things God hath prepared for them that love him . O! Who then would be an Atheist , who would be irreligious or prophane , and so at once cut himself off from all hopes of all this Glory ! Surely Religion is not an idle , empty Thing , that brings such rewards to all the serious Professors and Practisers of it . 'T is not in vain to be holy , and to serve God in good earnest . There is a reward for the righteous , and our labour in the Lord shall not be in vain to us . The wicked indeed , may be said to have an house , and an eternal house too , prepared for them in another world ; but 't is a sad one , Tophet is prepared for them of old ( saith the Prophet ) the pile whereof is fire and much wood , and the breath of the Lord , as a river of brimstone , continually kindling it . A state of Sorrow , weeping and mourning for ever , and ever . But the House or Dwelling-place of the Righteous hereafter , is in the Heavens , an House of Light , of Joy and Rejoicing , wherein they shall sing Praises and Hallelujahs to the Lamb , that sits upon the Throne for evermore . O how should the belief and hope of this , push us on to the greatest perfections of Holiness , and severities in Religion , if thereby we may attain to an assurance of our right to this heavenly Habitation ! How should this make us contemn the world , with all its inconsiderable nothings ! How should this bear us up under , and chearfully carry us through all Afflictions and Troubles , all reproaches and scorns in this World ! In a Word , How should the hope and prospect of this Glory , of this Coelestial Palace , and Eternal life to come , steal us against death , vanquish from our souls all slavish fears of the dissolution of these bodies , and moderate our Sorrow forour departed Frien ds and Relations , who have given us any hopes that they have but changed this earthly house , for that glorious Building of God , Eternal in the Heavens ; where we hope one day to meet and enjoy them , and they us , without Sin , Sorrow , or Fear of parting more for ever and ever . I have said what I intended on the Text ; — But I have now another Subject to enter upon , of which it is but fit and necessary somewhat be spoken ; that is , Sir HENRY JOHNSON , whose Remains lye yet before us . And here I could be large , but both the Time , and the particular Acquaintance which most of you had with him , commands Brevity . Nor is it so much my design in what I have to say , to praise the Dead ( whom our Praises can neither reach nor profit ) as to provoke you that are living to imitate him in what is good and praise-worthy . And to let you see , 't is possible for a man to be great and good too . I shall omit to speak of him , as he once stood in those Relations of an Husband , Father or Friend , in every of which there are many will testifie he deserved an Euge ; but shall consider him only as a Christian ; and here let his own works speak for him , both living and dying . Some of which I shall set before you from my own Observation ; and others from credible and undoubted Information . All the Time I have known him , ( now near fourteen Years ) I have observed him religiously inclined ; not only free from the gross debaucheries and sinful excesses of this Atheistical and corrupt Age , wherein he lived ; from those open Vices and Immoralities , which many of his rank are tainted with , and are not at all ashamed of ; but very serious in his Discourses , grave and exemplary in his whole deport . No encourager of Faction or Rebellion ; no friend to , or favourer of Prophaneness or Irreligion ; but the contrary , a Countenancer of Religion and Loyalty ; this I know . I doubt not to say ( without fear of Controul ) that Sir Henry Johnson was one , who both feared God and honoured the King ; a pair of Vertues as inseparable as Commendable , which I wish more were endued with , that make as great a figure in the Word now , as he once did . As to the former of these , his Religion towards God , I need mention but this one Demonstration of it ; That commendable and Religious Order that he constantly kept up in his Family , by Prayer , reading the Scriptures , and good Instructions to the members of it , especially upon the Lords Day , or Sundays , which he was a strict observer of . This I my self have sometimes seen ; and those of his Houshold can bear Testimony to the truth of it ; and I have often heard him say , that those Servants that would not submit to , and comport with this Discipline , were no servants for him ( I wish more Gentlemen were of his mind ) ; so that he seemed to have taken up Joshua's Resolution ; As for me and my house , we will serve the Lord. As to his good works , his pious and charitable deeds , both in his Life , and at his Death , I presume not to give an exact Account of them from my own knowledg , but as I am informed ; and in recounting these , I know no reason why that charritable Act of his to the Poor of Wapping , in the late dreadful Fire there , may not be remembred ; Since many of you know he was the first and chief Mover to obtain a Contribution to their present necessities , and ( I know ) a liberal donor thereto himself , which was a great , a publick good work . In the time of his life ( for divers Years last past , besides his most private acts of this nature ) he every Sunday or Lords Day relieved Forty or Fifty poor Persons at his own house , and that not with the Fragments of his own Table ; but with good and wholsome Diet provided on purpose for them ; and as he fed the poor in his life , so he did not forget them at his Death , having in his last Will bequeathed several Legacies to chairtable uses ; some of which I had an account of — As , To Two Hospitals , Christ-Church and Bridewell . To the Poor of Trinity House . To the Poor of the East India Alms-house in this Hamlet . To the Poor of Shipwrights Hall in Ratcliff . To the Erecting and maintaining of an Alms-House for six poor Persons in Blackwall . He hath also given Monies for the placing out of several Poor Children at Albrough in Suffolk ; and for the maintaining of a Weekly Lecture at Saxmundum in the same County . By these Charitable deeds he hath built his own Monument more lasting than those of Brass or Marble . And I wish every man , to whom the Divine Bounty hath liberally given the good things of this World , would but go and do likewise . And now I shall commit him to his bed of rest , when I have said this one thing more : That during his last long and tedious sickness ( in which I was sevral times with him ) he had many excellent expressions of God , and the state of his own Soul. I could mention divers , and the occasions of them , but then I should be tedious . I will only recall some spoken to my self . I bless God ( saith he ) for this affliction ; I would not have been without it for all the world . And again , when I told him I should visit him oftner , if his ilness would admit me : He replied , I thank God I am never alone , God is always with me , and Christ is my Visitant , who is above all to me , and who ( I trust ) will work all in me , and for me . He often spoke of the Vanity of the World , and ( not withstanding the large share God had given him of it ) declared himself willing to leave it : Adding this with great earnestness and vehemency of spirit ( being sensible he was not wholly without enemies ; and what good man is ? ) I sreely sorgive all the world . In a word , When he received the Holy Sacrament , which I administred to him in the time of his sickness ; as he received it with good devotion , so he afterwards expressed himself very thankful to God for that opportunity , blessing him for the refreshment he found in his soul by it . I could mention more expressions of this nature that fell from him , but I forbear . These , with the manner of his delivering them , begot in me ( I confess ) a belief that he had upon his mind a real sense of God , and a savoury relish of the great things of Eternity ; yea , and an hope too of a better inheritance in the other World , than he hath left behind him in this , even of a building of God , an house not made with hands , eternal in the Heavens . To which blessed and glorious Estate , God of his Infinite Mercy ( in his due Time ) bring every Soul of us , for the sake of his Beloved Son , who died for us , Christ Jesus the Righteous : To whom with the Father and Holy Spirit , be Glory for ever , and every , Amen . ERRATA In the Epist. 1. 17. for gloss r. glose page 11. l. 7. for if r. of page 13. l. 4. for lato r. luto FINIS . Notes, typically marginal, from the original text Notes for div A53926-e300 Hab. 2. 13. 2 Pet. 3. 11. Phil. 3.20 . Joh. 3. 13. 14. 1 Cor. 15. lat . end . 
A54841	----	Empsychon nekron, or, The lifelessness of life on the hether side of immortality with (a timely caveat against procrastination) briefly expressed and applyed in a sermon preached at the funerall of Edward Peyto of Chesterton ... / by Thomas Pierce ... Pierce, Thomas, 1622-1691. This text is an enriched version of the TCP digital transcription A54841 of text R33405 in the English Short Title Catalog (Wing P2182). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 93 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A54841 Wing P2182 ESTC R33405 13295029 ocm 13295029 98875 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54841) Transcribed from: (Early English Books Online ; image set 98875) Images scanned from microfilm: (Early English books, 1641-1700 ; 1039:31) Empsychon nekron, or, The lifelessness of life on the hether side of immortality with (a timely caveat against procrastination) briefly expressed and applyed in a sermon preached at the funerall of Edward Peyto of Chesterton ... / by Thomas Pierce ... Pierce, Thomas, 1622-1691. [10], 33 p. Printed for R. Royston ..., London : MDCLIX [1659] First two words of title in Greek characters. Imperfect: pages faded with loss of print. Reproduction of original in the Bodleian Library. eng Peyto, Edward. Funeral sermons. A54841 R33405 (Wing P2182). civilwar no Empsychon nekron, or The lifelesness of life on the hether side of immortality. With (a timely caveat against procrastination.) Briefly expr Pierce, Thomas 1659 16122 27 165 0 0 1 0 125 F The rate of 125 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-07 TCP Assigned for keying and markup 2003-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-01 Judith Siefring Sampled and proofread 2004-01 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion ΕΜΨΥΧΟΝ ΝΕΚΡΟΝ OR The Lifelesness of Life on the hether side of IMMORTALITY . WITH ( A Timely Caveat against Procrastination . ) Briefly expressed and applyed in A SERMON Preached at the Funerall of Edward Peyto of Chesterton in Warwick-shire Esquire . By Thomas Pierce Rector of Brington . — — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sophocles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. in Alcest . LONDON , Printed for R. Royston , and are to be sold at the Angel in Ivie-lane . M. DC . LIX . To my ever Honoured Friend Mris. Elizabeth Peyto of Chesterton . Madam , TO speak my sense of your many Favours , with my reverent esteem of your Approbation , and how inclinable I have been to yield obedience to your Commands , the greatest expression that I can make , hath been hetherto the least that I think is due . And now I am sorry I can prove by no better Argument , ( at the present , ) how great a deference and submission I think is due to your Judgement , than by my having preferr'd it before mine own , in permitting that Sermon to lye in common , which I had only intended for your inclosure . For though the thing hath been desired by several persons of Quality , besides your self ; yet the principal end of my Publication , is not to gratifie their desires , whom I could civilly deny , but to comply with your reasons , which I cannot pardonably resist . The very piety of your Reasons having added to them so great a power , that what was skill in Aspendius , in me would certainly be guilt , should I ( through Avarice or Envy ) reserve any thing to my self , by which your charity doth † believe I may profit others . Indeed considering we are fallen , I do not onely say , into an iron age , but into an age whose very iron hath gather'd rust too , wherein the most do so live , as if they verily thought they should never dye , ( at least had forgotten that they are dying , and being dead must be accountable for what is done whilst they are living , ) it may be labour well spent , to trig the wheels of their sensuality ; and that by thrusting into their eyes such sad and seasonable objects , as may make them consider their latter end . It was a custome with some of old , ( or else my memory is a deceiver , ) whensoever they intended a sumptuous Feast , to put a death's-head into a dish , and serve it up unto the table : which being meant for a significant , though silent Orator , to plead for temperance and sobriety , by minding the men of their mortality , and that the end of their eating should be to live , that the end of their living should be to dye , and the end of their dying to live for ever , ( for even the Heathens who denyed the resurrection of the body , did yet believe the immortality of the soul , ) was look'd upon by all sober and considering guests , as the wholesomest part of their entertainment . And since it is true ( what is said by Solomon ) that sorrow is better then laughter , for by the sadness of the countenance the heart is made better ; whereupon the Royall Preacher concludes it better of the two , for a man to go into the house of mourning ; I cannot but reason within my self , that when * the heart of fools is in the house of mirth , whose customary language is such as this , [ Come on , let us injoy the good things that are present , let us crown our selves with Rose-buds before they be wither'd , let none of us go without his part of voluptuousness , let us leave tokens of our joyfulness in every street , let us oppress the poor man that is righteous , and let our strength be the law of justice , ] there can be nothing more friendly , or more agreeable to their wants , than to invite such men to the house of mourning , and there to treat them with the character of the life of man ( which being impartially provided will serve as well as a deaths-head ) during the time of his floating in a valley of Tears . For this is usefull to teach us all , not to be amorous of a life , which is not onely so short , as that it cannot be kept long , but withall so full of trouble , as that 't is hardly worth keeping . Nor by consequence to doat on a flattering world , which is so little to be injoy'd , and its injoyment so very full of vexatious mixtures . Again it is usefull to incourage us , not to be afraid of a man that must die , and whilst he lives , can but kil the body . Nor to scruple at the paying that common debt , which we owe to religion , as well as nature ; that God may give us an * acquittance , as well as nature : we having received an ensurance from the infallible undertaker , that the way to save and prolong a life , is religiously to lose it , or lay it down . Again 't is usefull to admonish us , ( after the measure that we are negligent ) to * trade with the talent of our time , for the unspeakable advantages of life eternall ; and to be doing all the work we can , because the night cometh , when we shall not be able to work more . Lastly it mindeth us , as to be doing , because our Lord cometh , and is at hand , so to be vigilant and watchfull , because we know not † what hour . In a word , the more transitorie , and the more troublesome , the life of men shall appear to be , by so much the better will be the uses , which we are prompted to make of its imperfection . And here it comes into my mind , to give you my thanks by my observance of the seasonable counsell you lately gave me , not to lavish out my time in shaming the adversaries of truth , ( by way of answer or reply to their meer impertinencies and slanders , ) but rather to spend it in such practicall and peaceable meditations , as are likelyer to forward their reformation . And though it was not your opinion that I could use my time ill , in writing continuall vindications of the lately persecuted doctrines of Iesus Christ , but onely that you thought I might use it better ; yet my opinion doth so fully concurr with yours , that even as soon as my leasure serv's me to pay my Readers what I have promised , ( that men may learn to love God , by thinking him free from their impieties , and may not reverence their impieties , so far forth as they think them the works of God , ) I shall direct my whole studies , as you have charitably advised . And indeed I am the fitter to take your Counsell , because I want a fit enemy with whom to combate , since three or four of the ablest have quit the Field , and as it were bowed to the truth of the things in question . For though they have lately sent out a Teazer , who ( they hoped ) might tempt me to loss of time , not by disputing in any measure against a line of what I have publish'd , but onely by opening a noysome mouth in a very wide manner against my person , and ( which is infinitely sadder ) against my * God too ; yet this doth signifie no more , then that they are stomackfull in their afflictions , and like the metalsome Cynaegyrus in no particular but this , that when his hands were out off , he pursued the enemy with his teeth . A printed Pamphlet comes to me , subscrib'd and sent by Edward Bagshaw , ( with your pardon be it spoken , for 't is not handsome in your presence to mention the name of so foul a thing ) which neither the gravity of my Calling , nor the price I put upon my time , nor the reverence I bear to your advice , will permit me to answer in more then two words . For whereas it amounted to these two things , to wit , his railing against God as the * Author of sin , and his railing against me as a grievous sinner , ( without the offer of any proof , 〈◊〉 the one , or the other , ) To the first I say , No , to the second , Nothing . As for his blasphemies at large , his inconsistencies with himself , his frequent confessions that he is ignorant of what he presumeth to affirm , his impotent slanders , his most unsavoury scurrilities , his pique at my cassock and my cap , his evil eye upon my Rectory , and female Readers , ( to the honour of your sex , and shame of ours , ) last of all for his impenitency and resolutions to persevere in his crying sins ( against that person of all the world , whom , next to God , and his parents , he ought to have had in the greatest reverence , ) I shall leave him to the mercy of one or other of my Disciples ; who being as much his Iuniors , as he is mine , may have youth enough to excuse , if not commend them , for cooling the courage of so prurient and bold a writer . But for my self , I have determined , so to profit by what I preach in the following Sermon , as not to leave it in the power of every petulant undertaker , to dispose of my hours in altercation . They that look to live long before they * look upon the grave , may trifle out their time with better pretensions to an excuse ; but I who have lost so much already , and have also had ( as I may say ) so many trials for my life , ( at that bar of mortality , the bed of sickness , ) which makes me consider it as a perishing and dying life , cannot think it so much as lawful , to dispute it away with an itching adversary ; who , however insufficient to hold up his quarrell , is yet too restless to lay it down . But I proceed to that subject ( from which my thoughts have been kept by a long parenthesis ) of which I love to be speaking on all occasions that can be offer'd , because I find so much in it , of which I cannot but speak well ; and no less to the honour of his memory , then to the profit and pleasure of his survivers . He was certainly a person , who liv'd a great deal of life in a little time ; especially dating it ( as he did ) from the memorable point of his renovation . When I consider him in his child●ood at the university of Oxford ( I am sure some years before you knew him ) exciting others by his example , to mind the end of their being there ; how strict and studious he appeared throughout his course ; how much farther he went before , ( in point of standing and proficiency , ) then he came behind others , in point of years ; how much applauded he was by all , for his publick exercises in Lent , both as an Oratour at the desk , and as a Philosopher in the Schools ; how ( like the brave Epaminondas ) he added honour to his degree , which yet to us ( of his form ) was all we were able to attain ; when I reflect upon his progress through much variety of Learning , through every part of the Mathematicks , especially through Algebra , the most untrodden part of them ; and when I compare with all this , the great sobriety of his temper , his unaffected humility , and ( after a publick aberration ) his perfect return into the way , out of which ( for some years ) he had unhappily been seduced ; last of all when I remember , how whilst nothing but prosperity made some in the world to hug their errour , he hated his so much the more , the more he had prosper'd by its delusion , ( which was an argument of the most generous and christian temper , ) I think I may fitly affirm of him , what was said by Siracides concerning Enoch , that being made perfect in a short time , he fulfilled a long time . I do the rather think it a duty , to praise him after his decease , the less he was able to endure it , whilst yet alive . And I conceite my self the fitter , to speak a little in his absence of his perfections , because so long as he was present , I onely told him of his faults . ( Never leaving him as a Monitor , untill I thought he left them . ) For having found him my noble Friend , and ( which in honour to his memory , I think it my duty to acknowledge ) my very munificent Benefactor , I could not be so unkind a thing , as not to afford him my reprehensions , ( yet still attended with respect ) in whatsoever regard I could think them useful . And 't was the mark of an excellent judicious spirit , that he valued me most for my greatest freedom in that particular . Even then when our heads were most at enmity , ( by the over great influence of his Fathers persuasion upon his own ) there still remained in both our hearts a most inviolable friendship . And yet the chiefest instance of mine , was onely my often having been angry with what I conceived to be a sin ; against which ( by Gods goodness being sufficiently convinced ) he grew at last to be as angry , as friends or enemies could have been . He had impartially considered that sacred Aphorism , that to refuse instruction , is to despise one's own soul . And he who could not be thankfull for being chid , was judg'd by him to be unworthy of any honest man's anger . Nor can I imagine a solid reason , why he was careful in time of health , to be speak my presence in time of sickness , ( of which you are able to be his witness ) unless because he did esteem me the most affectionate person of his acquaintance , by his having still found me the most severe . To conceal his great failing , ( which was so far scandalous , as it was publick , and apt to be hurtful by the reverence which many men had to his example , ) and only to speak of the best things in him , were rather to flatter , then to commend him . But yet as the Scripture hath said of David , that he did what was right in the eyes of the Lord , save onely in the matter of Uriah the Hittite , so I think I may say of your self-departed , that unless it were in that one unhappiness , of ingageing himself in an ugly Cause , ( which yet be seriously repented , and so was fitted for that early , but most exemplary death , which happily opened a door to his immortality , ) his greatest vice was but this , that he modestly concealed too many virtues . The remarkable manner of his departure did most remarkably resemble Sir Spencer Compton's , ( a person so singularly qualified by grace and nature and education , that however his extraction was highly noble , I may confidently say it was the lowest thing in him , ) who dyed at Bruges about the time , wherein the man of our desires expir'd at Compton . Never did I hear of a more heavenly valediction to all the contentments of the earth , then was given by these two at their dissolutions . Never yet did I heare , of any two farewells so much alike . Never were any more admired , by those that saw them whilst they were going , or more desired , when they were gon . How your excellent husband behav'd himself , I have but partly related in the conclusion of my Sermon . For though I may not dissemble so great a truth , as my strong inclinations both to think and speak of him to his advantage ; yet in my last office of friendship , I did religiously set so strict a watch over my tongue , as that I rather came short in many points of his commendation , then went beyond him in any one . And could I have had the possibility to have kept him company in his sickness , which I as earnestly endeavour'd as he desir'd it , ( but his sickness was too short , and my journey too long , for either of us either to give , or to receive that satisfaction , ) I might have perfected that account , which many witnesses enabl'd me to give in part . Having thus far spoken of him to you , I must only speak of you to others . For such as reject what they deserve , I think it a Panegyrick sufficient , to make it known they will have none . Having dedicated my papers to a person of your endowments , for whom to approve , is to patronize them , I also dedicate your person ( with the hopefull particles of your self ) to the peculiar protection and grace of God . And as the heirs of that Family , which you were pleased by adoption to make your own , have already been Lords of that seat for more then eighteen Generations , ( which I can reckon , ) so that the person whom I commemorate may inherit also that other blessing ( as an addition to that blessing which God hath given him in your self ) conserred in favour upon Jonadab the son of Rechab , [ Not to want a man to stand before him for ever , ] is no less the hope , then the prayer of him who think's himself obliged , as well to be , as to write himself Your most importunate servant at the throne of Grace THOMAS PIERCE . THE LIFELESNES of LIFE on the hether side of IMMORTALITY . A SERMON Preached at the Funerall of M. EDWARD PEYTO . JOB XIV . I. Man that is born of a woman hath but a short time to live , and is full of Trouble . NOw you have listen'd unto the Text , Cast your Eyes upon the shrine too . For That doth verifie This , by no less then an Ocular Demonstration . You see the Reliques of a Person full of honour indeed , but not of years ; he having had his December ( I may say ) in June ; and reaching the end of his Journey , ( as 't were ) in the middle of his Course . So that if I should be silent upon the mention onely of this Text [ Man that is born of a woman hath but a short time to live , ] That very Hearse would present you with a kind of visible Sermon . Yet something I must say , in honour and Duty unto the Dead ; and something too , for the use and benefit of the Living ; that as Death already hath been to Him , so it may be also to us Advantage ; That some at least who are here present , may go from Hence ( when I have done , ) if not the wiser or more intelligent , yet at least the more considerate , and the better Resolved for coming hither . I need not be teaching my weakest Brethren , ( what common Experience hath taught us All ) either the Misery , or the shortness , or the uncertainty of our Dayes . But yet recounting how many Souls do perish for ever in their Impieties , not so much by wanting Knowledge , as by abounding in the Thoughtlessness of what they know , I shall not sure be unexcusable ( having * S. Peter for my example ) if I tell you those things which you know already . An Honest Remembrancer is as needfull , as the most Eloquent Instructer to be imagin'd , because we do less want the Knowledge , than the consideration of our Duties . Saint Peter hath magnified the office no less than three times together , in that Epistle which he composed a * little before his Dissolution . I will not ( saith he ) be negligent to put you alwayes in Remembrance , though ye know these things , and be established in the Truth . Yea I think it meet , as long as I am in this Tabernacle , to stir you up , by putting you in Remembrance . Again ( saith he ) I will endeavour , that you may be able , after my Decease , to have these things alwayes in Remembrance . When I consider that these words were by † divine inspiration , and that they were written for our Instruction , yea and inculcated upon us no less than thrice in one Breath ; methinks they tacitely reprove us , for having such wanton and Itching Ears , as will be satisfied with nothing , but what is New . Whereas the Thing that is to us of greatest moment , is not the study of more Knowledge , but the making good use of the things we know . Not the furnishing of our Heads with a Richer Treasure of Speculations , but the laying them up within our Hearts , and the drawing them out into our Lives . Men would not live as they are wont , were they sufficiently a mindfull that they are men . Did they but often enough consider , how short a time they have to live ; how very b often they are in Deaths , before they dye ; how much their short time of life is more c uncertain than it is short ; how very shortly they are to render a strict Account unto The Iudge , ( I say not of every evill work , but ) even of every d idle word , and of each unprofitable howre ; they would not make so many Demurrs in the important work of their Reformation . The uncertainty of their Time would make them watchfull over their wayes ; that how suddenly soever they may be caught ( by the common Pursevant of Nature ) yet it may not be by a surprise . That they may not die with the Fool's motto [ Non e putâram ] in their mouthes . Now to consider my present Text in the most usefull manner that I am able , I must bespeak your best Attention , not so much to the dogmaticall , as to the Applicatory part of my Meditations . It being chiefly in my design , to shew what Profit we are to reap from all such melancholy Solemnities , as by many deep Mourners are sown in Tears . What kind of Influences and Virtues , from the great brittleness of our Lives , are to be shed upon the Practice and Conduct of them . What kind of Consectaries and Uses should flow from the one , upon the other . I shall not therefore wear out my little Time , in any such accurate and logicall Analysing of the words , as would but serve to divert you from the scope and drift , for which the holy man Iob did make them a part of his Preaching , and for which I have chosen them to be the subject of mine own ; but shall immediately consider them as an entire Doctrinall Proposition , exhibiting to us both the frailty , and frame of man , and the reason of the one implicitly rising out of the other . Man is born of a woman ; there 's his Frame . He hath but a short time to live , there 's his Frailty . He hath but a short time to live , because he is born of a Woman ; there is the reason of his Frailty from the condition of his Frame . Nor is He attended onely with vanity , but vexation of spirit . As Iacob said unto Pharaoh , His Dayes are evil , as well as Few . However empty of better Things , yet from the Bottom to the Top , ( I mean from his Birth unto his Buriall ) he is Repletus miseriis , fill'd full of Trouble . And yet by way of Application , we may reflect upon the Text in a threefold Antithesis . For To Man as born of a woman , we may oppose the same Man , as being Regenerate , and born of God . To the very short life he hath by Nature , we may oppose the life eternall he hath by Grace . And to his fullness of misery whilst he is here in the body , we may oppose his Fullness of Bliss and Glory . But first let Man be consider'd in his Hypogaeo , that is , his state of Declination , as he is born of a woman , and having a short time to live ; and that for this reason , because he is born of a woman . For t is a Maxime in Philosophy which never fails , That Generable and Corruptible are Terms convertible . It is demonstrably proved that we must one day Dye , because we did one day begin to live . All that is born of a woman is both mixt and compounded after the Image of the woman , of whom 't is born ; not onely mixt of the four Elements , but also compounded of Matter and Form . And all things Compounded a must be dissolved into the very same principles of which at first they were compos'd . Hence are those pangs and yernings of the flesh and the spirit , of the Appetite and the Will , of the law in the members , and the law in the mind ; b the one Inclining towards Earth , from whence 't was taken , and the other towards Heaven , from whence 't was sent . The truth of this had been apparent , if it had onely been taken out of Aristotle's Lycéum ; but we have it confirmed out of Solomon's Portch too : for in the Day when man goeth to his c long home , when the grinders cease , and the windows be darkened , and all the Daughters of Musick are brought low , when the silver cord is once loosed , and the golden Bowl broken , so as the mourners are going about the streets ; d Then the Dust shall return to the earth as it was , and the spirit shall return to God who gave it . When God himself was pleased to be born of a woman , he submitted to the conditions of our Mortality , and had ( we know ) but a short time to live ; for He expir'd by Crucifixion before he was full thirty four , as his younger e Brother , whom we commemorate , before he was full thirty three . Man hath a short time indeed , as he is born of a woman , because he is born of a woman ; for ( as it presently follows in the verses immediately after my Text ) He cometh forth as a f Flower , and ( as a flower ) he is cut down . He flyeth also as a shadow , and continueth not . And therefore Epictetus did fitly argue the very great fickleness and frailty of worldly things , first because they were g made , and therefore had their beginning ; Mark is Threescore and Ten , if Moses himself hath set it right . Or place it further , at fourscore ; farther yet , at an hundred ; the life of man ( we see ) is short , though it should reach the very utmost that Nature aymes at . But how many wayes are there , whereby to frustrate the Intentions and Ends of Nature ? How many are there buried before their Birth ? How many men's Cradles become their Graves ? How many rising Suns are set , almost as soon as they are risen ? and overtaken with Darkness in the very Dawning of their Dayes ? How many are there ( like the good King Iosias , like righteous Abel , and Enoch , and that laudable Person whom now we celebrate , ) who are taken away † speedily from amongst the wicked , as it were in the Zenith or Verticall point of their strength , and lustre ? It is in every man's power to be Master of our Lives , who is but able to despise his own . Nay 't is in every one's power who can but wink , to turn our beauty into Darkness ; and in times of Pestilence , how many are there can look us Dead , by an arrow shot out of the Eye into the Heart ? For one single way of coming into the world , how many are there to go out of it before our Time ? ( I mean , before Nature is spent within us . ) Many are sent out of the world , by the Difficulties and hardships of coming in . We are easily cut off , even by eating and drinking , the very Instruments , and Means of Life . Not to speak of those greater slaughters , which are commonly committed by Sword , and Famine , ( which yet must both give place to surfet , ) Death may possibly fly to us , as once to Aeschylus , in an Eagle's wing . Or we may easily swallow Death , as Anacreon did , in a Grape . We may be murder'd , like Homer with a fit of Grief : Or fall , like Pindarus , by our Repose : we may become a Sacrifice , as Philemon of old , to a little Iest . Or else , as Sophocles , to a witty Sentence . We may be eaten up of worms , like mighty Herod . Or prove a Feast for the Rats , like him of Mentz . A man may vomit out his Soul , as Sulla did in a fit of Rage . Or else like Coma , may force it backwards . He may perish by his strength , as did Polydamas and Milo . Or he may dye , like Thalna , by the very excess of his Injoyment . He may be Provender for his Horses , like Diomedes . Or provision for his Hounds , like Actaeon and Lucian . Or else like Tullu● Hostilius , he may be burnt up quick with a flash of Lightning . Or if there were nothing from without , which could violently break off our Thread of Life , ( and which by being a slender thread is very easily cut asunder ) we have a thousand Intesline Enemies to dispatch us speedily from within . There is hardly any thing in the Body , but furnisheth matter for a Disease . there is not an Arterie , or a Vein , but is a room in Natures work-house , wherein our Humors ( as so many Cyclops's ) are forging those Instruments of Mortality , which every moment of our Lives are able to sweep us into our Graves . An ordinary Apoplexie , or a little Impostume in the Brain , or a sudding rising of the Lights , is enough to make a man Dye in Health ; and may lodge him in Heaven or in Hell , before he hath the leasure to cry for Mercy . Thus our † Houses of Clay ( as Eliphaz the Temanite did fitly call them ) do seem as false , and as frail , as the Apples of Sodom ; which being specious to the Eye , did fall to crumbles by every Touch . The frame of our building is not onely so frail , but ( as some have thought ) so ridiculous , that if we contemplate the body of man in his condition of Mortality , and by reflecting upon the soul do thereby prove it to be Immortall , we shall be tempted to stand amazed at the inequality of the Match , but that to wonder at our Frailty , were but to wonder that we are Men . Yet sure if We , that is , our souls ( for our bodies are so far from being Us , that we can hardly call them Ours , ) are not capable of corruption , our Bodies were not intended for our Husbands , but for our Houses ; whose Dores will either be open that we may go forth , or whose Building will be ruinous , that needs we must ; we cannot , by any means possible , make it the place of our Continuance ; for though our bodies ( as saith our Saviour ) are not so glorious as the Lillies , yet ( saith Job ) they are as frail . And by that time ( with David ) they wax old as doth a garment , how earnestly ( with S. Paul ) shall we groan to be cloath'd upon ? to be cloathed with New apparell , whilst that the old is turning ? for when Christ shall come in the clouds with his holy Angels , at once to restore , and to reform our Nature , he shall change our vile bodies , that they may be fashioned like unto his glorious body . But here I speak of what it is , not what it shall be ; though it shall be glorious , yet now 't is vile ; though it shall be immarcescible , yet now 't is fading ; though it shall be a long life , 't is now a short one . It is indeed so short , and withall so uncertain , that a we bring our years to an end like as a Tale that is told . Death come's so hastily upon us , that we never can b see it , till we are blind . We cannot but know that it is short , for we c fade away suddenly like the grass ; And yet we know not how short it is , for we pray that God will a teach us to number our Dayes . This we know without teaching ; b that even then when we were born , we began to draw towards our End . Whether sleeping , or waking , we are alwayes flying upon the wings of Time ; And even this very Instant , whilst I am speaking , doth set us well on towards our Journey's end ; whether we are worldly , and therefore study to keep Life ; or Male-Contents , and therefore are weary of its possession ; the King of Terrours will not fail , either to meet , or overtake us . And whilst we all are c Travelling to the very same Countrey , ( I mean the Land of forgetfulness , without considering it as an Antichamber to Heaven or Hell , ) although we walk thither in d severall Rodes ; 't is plain that he who lives longest , goes but the farthest way about , and that he who dyes soonest , goes the nearest way home . I remember it was the humour , I know not whether of a more Cruell , or Capricious e Emperour , to put a Tax upon child-births ; to make it a thing excizeable , for a man to be born of a woman . As if he had farm'd Gods Custom-house , he made every man fine for being a Man ; which as it was a great Instance of his Cruelty , so 't was as good an Embleme of our frailty . , our state of Pilgrimage upon Earth . For we arrive at this World , as at a forraign and strange Country ; where I am sure it is proper , although not just , that we pay Tole for our very landing . And then being landed , we are such transitory Inhabitants , that we do not so properly dwell here , as f sojourn . All the meat we take in , is at God's great Ordinary ; and even the breath which we drink , is not our own , but His ; ( which when he taketh away , we dye , and are turn'd again into our Dust . ) Insomuch that to expire , is no more in effect , then to be honest : 't is to restore a Life , which we did but borrow . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And well it were , if it were no worse : for if the life of man were pleasant , it would the less disgrace it , that it is short . A short life and a b Merry , is that which many men applaud . But as the son of a woman hath but a few dayes to live , so it follows in the Text , that even those few dayes are full of Trouble . And indeed so they are , in whatsoever Condition a man is plac'd : for if he is poor , he hath the trouble of pains , to get the goods of this World . If he is rich , he hath the trouble of Care , to keep his Riches ; the trouble of Avarice , to increase them ; the trouble of fear , to lose them ; the trouble of sorrow , when they are lost . And so his Riches can onely make him the more . illustriously unhappy . If he lives as he ought , he hath the trouble of self-denyalls ; the trouble of c mortifying the flesh , with the affections and lusts ; the trouble of being in d Deaths often ; the trouble of e crucifying himself , and of f dying daily . If to avoid those Troubles , he lives in pleasure , as he ought not , he hath the trouble of being told , that he is g dead whilst he lives ; the trouble to h think that he must dye ; the trouble to fear ( whilst he is dying ) that he must live when he is dead , that he may dye eternally . Not to speak of those troubles which a man suffers in his Nonage , by being weaned from the breast , and by breeding teeth ; in his boyage and youth , by bearing the yoke of subjection , and the rigid discipline of the Rod ; in his manhood and riper years , by making provision for all his Family , as servant-Generall to the whole ; Nor to speak of those Troubles which flow in upon him from every quarter , whether by Losses , or Affronts , Contempts , or Envyings , by the anguish of some Maladies , and by the loathsomness of others ; rather then want matter of trouble , he will be most of all troubled that he hath a nothing to vex him . In his sober Intervalls and Fits , when he considers that he must dye , and begins to b cast up the accounts of his sins , it will be some trouble to him that he is without chaslisement , whereby he knowes he is a c Bastard and not a son . It will disquiet him not a little , that he liveth at rest in his possessions ; and become his great Cross , that he hath prosperity in all things . Not onely the sting , and the stroak , but the very Remembrance of Death will be bitter to him ; so saith Jesus the son of Sirach chap. 41. vers. 1. Thus ( we see ) the child of man , or the man who is born of a woman is so full of Trouble to the brim , that many times it overflow's him . On one side , or other , we all are troubled ; but some are troubled on d every side . Insomuch that they themselves are the greatest Trouble unto themselves ; and 't is a kind of death to them , that they cannot dye . We find King David so sick of Life , as to fall a wishing for the wings of a Dove , that so his soul might fly away from the great Impediments of his Body . He confessed his Dayes were at the longest but a e span , and yet he complained they were no shorter . It seems that Span was as the span of a wither'd Hand ; which the farther he stretched out , the more it griev'd him . He was f weary of his groaning . His soul did g pant after Heaven , and even thirsted for God . And he might once more have cryed ( though in another sense ) Woe is me , that I am constrain'd to dwell with Meseck , and to have mine habitation among the Tents of Kedar ! I remember that Charidemus , in Dio Chrysoslom , compared man's Life unto a Feast or Banquet . And I the rather took notice of it , because the Prophet Elijah did seem ( in some sense ) to have made it good . Who after a first or second Course ( as I may say ) of living , as if he had surfetted of Life , cryed out in hast , It is enough ; and with the very same breath , desired God to take away ; for so faith the Scripture , 1 Kings 19. 4. He went into the Wilderness ( a solitary place ) and there be sate under a Iuniper ( in a melancholy posture ) and requested of God that he might dye ( in a very disconsolate and dolefull manner , ) even pouring forth his soul in these melting Accents , It is enough now , O Lord , take away my life , for I am no better then my Fa●hers . And if the Dayes of Elijah were full of trouble , how was Iob overwhelmed , and running over with his Calamity ? when the b Terrours of God did set themselves in aray against him , how did he c long for destruction ? O ( saith he ) that I might have my request , that God would grant me the thing that I long for ! Even that it would please him to destroy me , that he would let loose his hand , and cut me off . How did he d Curse the Day of his Birth , and the Night wherein he was conceived ? Let that Day be darkness ; let the shadow of Death stain it ; let a cloud dwell upon it ; let blackness terrifie it . And for the Night , let it not be joyned unto the dayes of the year . Let the stars of the twilight thereof be dark ; neither let it s●e the dawning of the day . And what was his reason for this unkindness to that particular Day and Night , save that they brought upon him trouble of being a Man borne of a woman : for we find him complaining a little after , why dyed I not from the Womb ! why did I not give up the ghost when I came out of the Belly ? And then for the Life of our blessed Saviour , who is call'd by way of Eminence , The Son of Man ; as I observ'd before that it was short , so must I here put you in mind that it was full of Trouble . He was therefore call'd by way of Eminence , Vir Dolorum , a A Man of sorrows . The Prophet adds , he was b acquainted with Grief . For the whole Tenor of his Life was a continuation of his Calamities . The Time would fail me , should I but mention the hundredth part of those men , whose short Time of life hath seemed long to them , even because they have felt it so full of Trouble . But enough hath been said concerning the Doctrine of the Text . And it lyes upon us to make some use . First then let us consider , that if man ( as born of a woman ) hath but a short time to live , It concerns us to take up the prayer of David , that God will teach us to know our End , and the number of our Dayes , that we ( like c Hezechiah ) may be fully certified how short our Time is . It concerns us to take up the Resolution of Job ; All the Dayes of our appointed time , incessantly waiting till our change cometh . It concerns us , not to say , with the rich man in the parable , we will pull down our Barns and build greater , and there we will bestow all our fruits ' and our goods : much less may we say , with that other Worldling , Souls take your Ease , eat drink and be merry , for you have much goods laid up for many years : for ( alas ! ) how can we know , ( silly creatures as we are , ) but that this very Night , nay this very minute , either they may be taken from us , or we from them ? there is such a fadeingness on their parts , and such a fickleness on ours . But it concerns us rather to say with Job , Naked came we into the world , and naked shall we go out of it . Or it concerns us rather to say with David , that we are strangers upon Earth , and but so many sojourners , as all our Fathers were : for whilest we consider we are but strangers , we shall as * Strangers and Pilgrims abstain from fleshly lusts which war against the soul . And so long as we remember we are but sojourners upon earth , we shall pass the time of our sojourning here in fear . And behaving our selves among the Gentiles , as a chosen Generation , a Royall Priesthood , an holy Nation , a peculiar People , we shall shew forth his praise , who hath called us out of Darkness , into his marvellous Light . Secondly let us consider , that since our Life is uncertain , as well as short , ( inasmuch as we know not how short it is ) it concerns us immediately , to labour hard in the Improvement of this our span into Eternity ; to employ our very short and uncertain Time , in making a seasonable provision against them both ; I mean , it's shortness , and its uncertainty . For shall we be lavish even of that , which is so easily lost , and of which we have so very little , and every minute of which Little does carry so great a weight with it , as will be either a kind of Pulley to help raise us up to Heaven , or else a Clogg to pull us down to the lowest Hell ? Of whatsoever we may be wastefull , we ought to be charie of our Time , which doth incontinently perish , and will eternally be reckoned on our account . Per●unt & imputantur , the Epigrammatist could say of his pretious Hours . Now the way to provide against the shortness of our Life , is so to live , as to dye , to the greatest Advantage to be imagin'd ; and so to dye as to live for ever . What Tobit said to Tobias , in respect of wealth , [ Fear not , my son , that we are made poor , for thou hast much wealth , if thou fear God , and depart from all sin , and do that which is pleasing in his sight . ] He might have said as well in respect of wisdome , and by consequence as well in respect of long life . For as the fear of the Lord is solid wisdom , and to depart from Evil is understanding ; so Honourable Age is not that which standeth in the length of Time , nor that is measured by number of years , but wisdom is the gray hair unto men , and an unspotted life is old age . To be devoted ( like Anna ) to the House of God , so as to serve him night and day with fasting and prayers , and not to content our selves with that which is meerly lawfull , or barely enough to serve turn , ( as men do commonly reason within themselves , ) but to study the things that are † more excellent , to streine hard towards * perfection , to forget those things that are behind , and to reach forth unto those things that are before , pressing on towards the mark , for the prize of the high calling of God in Christ Iesus , this is to amplisie our lives , and to frustrate the malice of our mortality ; and as the want of stature many times is supply'd in thickness , so this is to live a great deal in the little time of our duration . Ampliat Aetatis spa●ium sibi Vir bonus , hoc est Vivere bis , Vitâ posse priore srui . As we are thus to provide against the shortness , so in like manner we must provide against the uncertainty of our time . And the way to do that , is to distrust the future , and to lay hold upon the present ; so to live every houre , as if we were not to live the next . Having a short time to live , our time to repent cannot be long . And not assured of the * morrow , 't is madness not to repent to-day : when we see many persons of the most promising countenance , and the most prosperous constitution , not onely snatched by an early , but sudden death , why should we not seriously consider , that we may be of their number , having no promise of the contrary , either within , or without us ? † What happens to any man , may happen to every man ; every man being encompassed with the same conditions of mortality . 'T is true indeed , that we may live till we are old ; but 't is as true , that we may dye whilst we are young ; and therefore the later possibility should as well prevail with us for a dispatch of our repentance , as the former too too often prevails upon us for a delay . Nay if we procrastinate our repentance , in hope of living till we are old , how much rather should we precipitate it , for fear of dying whilst we are young ? ( if yet it were possible to precipitate so good and necessary a work , as a solid impartiall sincere repentance . ) For as to repent whilst we are young , can never do us the least harm ; so it may probably do us the greatest , to post it off till we are old . Nay it may cost us the loss of heaven , and a sad eternity in hell , if we deferr our repentance ( I do not say till we are old , but if we deferr it ) being young , till we are one day older then now we are . And shall we deferr it beyond to-day , because we may do it as well to-morrow ? This is madness unexpressible . For as 't is true that we may , so 't is as true that we may not . Our knowledge of the one , is just as little as of the other . ( Or rather our ignorance is just as much . ) And shall we dare to tempt God , by presuming upon that which we do not know ? Are heaven and hell such triviall things , as to be put to a bare adventure ? shall we play for salvation , as it were by filliping cross or pile ? implicitly saying within our selves , if we live till the morrow , we will repent and be saved ; but if we dye before night , we will dye in our sins and be damned for ever ? shall we reason within our selves , that though we know our own death may be as sudden as other men's , yet we will put it to the venture , and make no doubt but to fare , as well as hitherto we have done ? what is this but to dally with the day of judgement , or to bewray our disbelief that there is any such thing ? It s true we may live untill the morrow , and so on the morrow we may repent . But what is this to the purpose , that 't is certain we may , whilst 't is as doubtfull whether we shall ? Is it not good to make sure of happiness , by repenting seriously at present , rather then let it lye doubtfull , by not repenting untill anon ? Methinks we should easily be persuaded to espouse that course , which we are throughly convinced doth tend the most to our Advantage . When the rich worldling in the Parable was speaking placentia to his soul , [ * soul take thine ease , ] alleaging no other reason , than his having much goods for many years ; nothing is fitter to be observed , then our Saviour's words upon that occasion , Stulte , Thou Fool , this night shall thy soul be required of thee ; then whose shall those things be which thou hast provided ? However the men of this world have quite another measure 〈◊〉 , and do esteem it the greatest prudence to take 〈◊〉 pleasure whilst they are young , reserving the work 〈◊〉 mortification for times of sickness and old age , ( when 't will be easie to leave their pleasures , because their pleasures will leave them , ) yet in the judgement of God the Son , ( the word and wisdom of the Father ) 't is the part of a blockhead and a fool , to make account of more years , then he is sure of dayes or hours . He is a sot , as well as a sinner , who does adjourn and shift off the amendment of his life , perhaps till twenty , or thirty , or fourty years after his death . 'T is true indeed that Hezekiah , whilst he was yet in the confines and skirts of death , had a * lease of life granted no less than fifteen years long ; but he deferred not his repentance one day the longer . And shall we adventure to live an hour in an impenitent estate , who have not a lease of life promised , no not so much as for an hour ? shall we dare enter into our beds , and sleep securely any one night , not thinking how we may awake , whether in heaven or in hell ? we know 't is timely repentance which must secure us of the one , and 't is finall impenitence which gives us assurance of the other . What the Apostle of the Gentiles hath said of wrath , may be as usefully spoken of every other provoking sin , † Let not the Sun go down upon it . Let us not live in any sin untill the Sun is gone down , because we are * far from being sure that we shall live till Sun rising . How many Professors go to sleep , ( when the Sun is down , and the curtains of the night are drawn about them , ) in a state of drunkenness or adultery , in a state of avarice or malice , in a state of sacriledge or rebellion , in a state of deceitfulness and hypocrisie , without the least consideration how short a time they have to live , and how very much shorter then they imagine ? Yet unless they believe they can dream devoutly , and truly repent when they are sleeping , they cannot but know they are damn'd for ever , if the day of the Lord shall come upon them as a thief in the night , and catch them napping in their impieties . Consider this all ye that forget God , least he pluck you away , and there be none to deliver you . Consider it all ye that forget your selves . That forget how few your dayes are , and how full of misery . Consider your bodies , from whence they came ; and consider your souls , whether it is that they are going . Consider your life is in your breath , and your breath is in your nostrils ; and that in the management of a moment , ( for the better , or for the worse , ) there dependeth either a joyfull or a sad eternity . If our Time were certain as well as short , ( or rather if we were certain how short it is , there might be some colour or pretence , for the posting off of our Reformation . But since we * know not at what hour our Lord will come , this should mightily ingage us to be hourely standing upon our † watch . And this may suffice for the subject of our second Consideration . Thirdly let us consider , that if our dayes , which are few , are as full of trouble , it should serve to make us less fond of living , and less devoted to self-preservation , and less afraid of the cross of Christ , when our Faith shall be called to the severest Trialls . * O death ( saith the son of Sirach ) acceptable is thy sentence unto the needy , and to him that is vexed with all things . The troubles incident to life have made the † bitter in soul to long for death , and to * rejoyce exceedingly when they have found the grave . If the Empress † Barbara had been orthodox , in believing mens souls to be just as mortall as their bodies , death at least would be capable of this applause and commendation , that it puts a conclusion to all our troubles . If we did not fear him , who can cast both body and soul into hell , we should not need fear them , who can destroy the body onely ; because * there is no inquisition in the grave . † There the wicked cease from troubling : and there the weary are at rest . There the Prisoners lie down with Kings and counsellers of the earth . The servant there is free from his master . There is sleep , and still silence , nor can they hear the voice of the oppressor . Mors Bona si non est , Finis tamen Illa Malorum . But we have farther to consider the threefold Antithesis , which we ought to oppose to the three Clauses in the Text : for as man , who is born of a woman , hath but a short time to live , and is full of trouble ; so man , as regenerate and born of God , hath a long time to live , and is full of bliss . A life so long , that it runs parallel with eternity ; and therefore ( without a Catachresis ) we cannot use such an expression , as length of time . It is not a long , but an endless life ; it is not time , but eternity , which now I speak of . Nor is it a wretched eternity , of which a man may have the priviledge as he is born of a woman ; but an eternity of bliss , which is competent to him as born of God . And of this bliss there is such a fullness , that our Heads are too thick , to understand it . Or if we were able to understand it , yet our hearts are too narrow , to give it entrance . Or if our hearts could hold it , yet our tongues are too stammering , to express and utter it . Or if we were able to do that , yet our lives are too short ; to communicate and reveal it to other creatures . In a word , it is such , as not onely eye hath not seen , nor ear heard , but it never hath entred into the heart of man to conceive . Incomprehensible as it is , 't is such as God hath prepared for them that love him , 1 Cor. 2. 9. If we compare this life , with the life described in the Text , it will severall wayes be usefull to us ; for it will moderate our joyes , whilst we possess our dear friends ; and it will mitigate our sorrows , when we have lost them ; for it will mind us that they are freed from a life of misery , and that they are happily translated to one of bliss . Nay if we are true lovers indeed , and look not onely at our * own interest , but at the interest of the parties to whom we vow love , we even lose them to our advantage , because to theirs . Lastly it sweetens the solemn farewell , which our souls must take of our mortall bodies ; we shall desire to be dissolved , when we can groundedly hope we shall be with Christ ; we shall groan , and groan earnestly , to be uncloathed of our bodies with which we are * burdened , if we † live by this faith , that we shall be cloathed upon with our house from heaven ; we shall cheerfully lay down our bodies in the dust , when 't is to rest in his peace , who will certainly raise us by his power , that we may rest and reign with him in glory . THus have I done with my Text , though but in the middle of my Sermon ; and but briefly considered it in its Antithesis , because it is not pertinent any otherwise , then by affording to such as are Mourners , a use of comfort . And because I am confident , that there are many such here , ( when I consider how many losses lye wrapt in one ) not onely wearers of black , but serious Mourners , whose very souls and insides are hung with sable , and whose unaffected sorrows do call for comfort ; I shall raise you matter of reall joy , from the ground and occasion of all your sorrows . For there is yet another Text , upon which I must give you another Sermon . A Text , I say , whose matter and form have been divided by God and Nature . The inward form is ascended , to him from whom it came down ; but the outward matter still lyes before us . And well may that person become our Text , who was himself a living Sermon ; since the integrity of his life was truly doctrinal , and the resplendent piety of his death a very pertinent application . I am sure 't is well known in another place , and therefore I hope 't is believed in this , that I am none of their number , who use to scatter abroad their Eulogies upon every man's Hearse , meerly as customary offerings , or things of course . No , those alone are my seasons wherein to make narratives of the dead , when it may righteously be done for the use and benefit of the living . You know that Jesus the son of Sirach doth set himself solemnly to the work : and that with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let us now praise famous men . Men renowned for their power ; men of knowledge and learning ; wise and eloquent in their instructions . Rich men furnished with ability , and living peaceably in their habitations . There be of them that have left a name behind them , if their prayses might be reported . And some there be who have no memoriall , who have perished as though they had never been , and are become as though they had never been born , and their children after them . But these were mercifull men , whose righteousness hath not been forgotten , * their bodyes are buried in peace , but their name liveth for evermore ; for the people will tell of their wisdom , and the congregation will shew forth their praise . Our honour'd Brother now departed ( I will not say the unhappy , but ) the now-blessed occasion of this solemnity , as he deserves a noble Eulogie , so he needs none at all : He being one of those few of my particular acquaintance , of whom I have seldome , or never heard an ill word spoken . But in this one thing , he had the least resemblance unto his Saviour , who was hated by many , despised by more , and basely forsaken almost by all . This is therefore no commendation , on which our Saviour proclaims a Woe . Woe be to you when all men speak well of you . Nor do I say that this worthy Gentleman was ill spoken of by none , ( he was sure too worthy to be so befriended by the world ) I onely say that I have seldom or never heard it . And he was so much the less obnoxious to the dishonesty of the Tongue , because ( as far as his Quality would give him leave ) he ever delighted in that obscurity , which most young Gentlemen are wont to shun . For although his extraction ( we know ) was noble , and his fortune extremely fair , though his naturall parts and abilities were truly great , as well as greatly improved by art and industry , ( he having been Master of many Languages , and ( I am sure ) well vers'd in great variety of Learning ) yet still his modesty and his meekness were so much greater then all the rest , that ( in a perfect contrariety to the vainglorious and hypocriticall ) he ever turn'd his worst side outward . The late retir'dness of his life made him so blameless and inoffensive , that I suppose it hath ditted the mouth of envie . It was no doubt an effect of those two virtues , ( I mean his modesty and his meekness ) that he so constantly observed that Apostolicall Precept , Iames 1. 19. For he , if any man living , was swift to hear , but slow to speak . And when he thought it his turn to speak , it was rather much , than in many words . As the speech of Menelaus describ'd by Homer , so perfectly free were his discourses , from the fault of impertinence , or superfluity . So far was he from sitting down in the chair of the scornfull , ( as too many of his quality are wont to do ) nay so far from walking in the counsels of the ungodly ( from the time that he found them to be such , ) that he made it his care and chiefest caution , ( in his later years more especially , ) not so much as to stand in the way of sinners . For as much as I could judge of him , ( who had the happiness to know him for many years ) he was a true Nathanael , * an Israelite indeed ; who , though he had many Imperfections , as one who was born of a woman ; yet he had sure no guile , as being also regenerate , and born of God . Methinks I hear him now speaking to all that knew him , as Samuel did to all Israel ; I have walked before you from my childhood to this day . Behold here I am , witness against me before the Lord ; whose Oxe have I taken ? or whose Ass have I taken ? or whom have I defrauded ? whom have I oppressed ? or of whose hand have I received any bribe , to blind mine eyes therewith , and I will restore it ? To which methinks I hear the Answer which was made to Samuel in the next verse , thou hast not defrauded nor oppressed us . 'T is this that speaks a man right honest ; which is a nobler title then right honourable , though I may say very truely , that he had many due titles of honour too . For not to speak of his Ancestors , who came in hether with the Conquest , and that from the city Poitou in France , ( from whence they derived the name of Peyto ) I think it more for his honour , to have been many wayes * good ; to wit , a good husband and a good father ; a good master and a good friend ; a good neighbour and a good land-lord ; a good christian and a good man . And , which is a sign of more goodness then all the rest , he never thought he was good enough ; especially in the first , and the two last particulars . It is an excellent ingredient in that religious composition , which he had sent before him to bless his soul , and left behind him in memory to perfume his name too , that having been charged with a debt , ( whether by his Father's last will and testament , or by the condition of the times , or by both together , ) he was ever in some pain till he had paid that debt , or at least had made provision for it ; because untill he had done justice , he knew he could not so well shew works of mercy ; and that was doubtless a pregnant token of walking humbly with his God . The three grand Duties which God requires , in the sixth chapter of Micah , at the ninth verse . The end of Christ's coming into the world , was to make us live soberly , righteously , and godly in this present world . ( Tit. 2. 13. ) the first implying our whole duty towards our selves , the second towards our neighbour , the third towards our God . That extraordinary person , of whom I speak , doth seem to me , as well as others , to have reached those ends . He was so eminently sober , that I believe he was never known to have sinn'd against his own body in any kind ; so eminently righteous , that ( as I said ) he was in pain , till he had rendred to every man his due . Being so sober , and so righteous , he is inferred to have been so godly too , as to have liv'd in opposition to those bare professors of Christianity , who having a form of godliness deny the power of it ; for give me leave to tell you , what is not every day considered , that the most materiall part of godliness is morall honesty . Nor was there any thing more conspicuous in the holy life of our blessed Lord . The second Table is the touchstone of our obedience unto the first . And to apply what I say unto the honourable person of whom I speak , we may conclude him to have lived the life of faith , because we find him to have dyed the death of the righteous . To pass on therefore towards his death , as the fittest transition unto his buriall ; I am enabled to say of him , ( by such as were eye and ear witnesses , ) that he abundantly injoyed [ that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] that happy calmness of death , which the Emperour Augustus was wont to pray for . I say he injoy'd it in both acceptions of the word . For first however he was sick of a burning Feaver , ( which carried him up like Elias in a fiery Chariot ) yet he had this rare happiness which is the priviledge of a few , that he even injoyed his whole disease without the least taint of deliration . That knot of union betwixt his body and his soul , was not violently broken , but very leasurely untyed ; they having parted like two friends , not by a rude falling-out , but a loving farewell . Thus was his Euthanasia in the first acception of the word . But he had it much more , as to the second . For Two things there are , which are wont to make death terrible . The first is suddenness , and the second is sin . He was so arm'd against the first , that he did not onely take care for the setting his outward house in order , to the end that nothing in this world might trash his flight towards a better ; but he also sent for the Divine , to imp the wings of his devotion ; and farther told his Physician , that God had sent him his summons ; so well was he arm'd against the first of those Phobera , and that by the help of our English Litanie , which prompt's us to pray against sudden Death ; and which he commanded one of his servants to assist him with upon his death bed , bestowing upon it ( when he had done ) a great deal of holy admiration . Again , so well was he prepared against the second , that for the tenderness of his conscience , and his deep resentment of all his sins , those of the times more especially , in which he deplored his unhappiness that he had had a great share , ( till God was pleased in much mercy to shew him that errour of his judgement , by which the errour of his practice was bred and cherish'd , ) Next for his hatred of himself in the remembrance of them , ( though we may say , that in comparison with many others alive and dead , he had kept himself unspotted from the world , ) then for his steadfast resolutions of better life , of making ample satisfaction for every ill that he had done , and so of bringing forth fruits † worthy of repentance , ( if God should be pleas'd to inlarge his time ; ) and last of all for his sollicitude , that all his * family might live in the fear of God , and redeem those opportunities which he seem'd ( at least unto himself ) to have sometimes lost , or neglected ; I say , in all these respects , he appears to me , ( as well as to others ) a more then ordinary Example . But some may say , that sick persons are ever sorry for their sins ; but it is many times a sorrow squeez'd out by sickness . And as soon as they recover , they do relapse too . To which I answer , that though it is often so in others , yet in this exemplary Christian it could not be so . For First , it was a mark of his sincerity , that he look'd upon his failings , as through a Macroscope ; which made them seem nearer , and very much greater then they were . He warn'd all those who stood about his sick bed , to beware of those sins which the world call's little ; and of the no-little sins which the world calls none ; yea from the least * appearances and opportunities of sin . It was his own expression , that all the sins of his former life did even kick in his very face ; yet he remembred the † labourer , who went late into the Vineyard , and was rewarded . He also made some reflexions upon the * thief on the cross ; that his faith might steer an even course , betwixt the Scylla of despair , and the Charybdis of presumption . Secondly , it was another good token of his sincerity , that he was not meerly a death-bed penitent , whose repentance too too often is but [ a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] a sorrow according to the world ; but , ( as diverse persons can well witness ) he began the great work in his time of health ; so as his sickness did but declare his having been a * new creature by † change of mind , and that he did not fall back , but * press forward towards the mark , and persevere in so doing unto the * end . Thirdly , it was another mark of his sincerity , that he insisted on the nature of true repentance , which still importeth an amendment and reformation of life . Nor had he a willingness to recover his former health , unless to the end he might demonstrate his renovation , by that carefullness , that fear , that indignation , that vehement desire , that zeal , yea that revenge , which S. Paul hath recorded as the effects of a godly sorrow in his Corinthians . Abhorring and deploring those desperate notions of repentance , which the world is so commonly mistaken in . Fourthly , it was a comfortable token of his sincerity , that he was obstinate in his Prayers , against the precept of his Physician , and resolv'd to pour out his soul , though to the prejudice of his body . As if he were piously ambitious of being too strong for his own infirmities ; when a reverend Divine ( who was standing by ) would fain have done that office for him , at least as a Deputy to his lungs onely , that he might not spend his few spirits as yet left in him ; he made him this resolute and hasty , but pious answer , that whilst a tongue was in his head whereby to speak , and whilst he had breath in his body to move and animate his tongue , and whilst he had lungs in his brest to supply his breath , he would shew forth the goodness and the glory of God , who had been pleas'd to do so great things for him . And in a mercifull Answer to all his Prayers , which he continued to the amazement of all that heard him , ( after some conflicts which he had had with the ghostly enemy , that so he might be happier in a victorious , then he could possibly have been in an untempted innocence , ) God was pleased ( very signally ) to reveal himself to him , to speak peace unto his conscience , to fill him inwardly with joy in the holy Ghost , to give him some glimmerings and fore-tasts of the glory to be revealed . That I may use his own words , ( which , as he came out of a trance , he was observed to speak , ) he had a ravishing glimps of the Beatifick vision ; meaning thereby ( as I interpret ) that God had refreshed his drooping soul with his unspeakable comforts ; saying unto his soul , I am thy salvation , or this day salvation is come to thy house . So that now being plac●d above the levell of temptations , and exempted from the fear of what the * red dragon could do unto him , he cheerfully lifted up his head , and first his eyes upon Iesus the author and finisher of his faith , and for the joy that was set before him , expected the Advent of death , as of a very dear friend . Fifthly , it was another great sign that his heart was right towards God , and therefore not treacherous to himself , that he extended his care to the souls of others , with as true a charity , as to his own ; exhorting one in particular against the love of this world ; charging another to be watchfull against intemperance and debauch ; exciting a third unto frequent and servent prayer . I do but mention the severall subjects , on which he treated like a Divine . To all his servants in the generall , and to three of them in special ( for his words like * Manna in the wilderness , and the Apostles * doal , were discreetly proportioned to every one as he had need ; so as they who had most of his instruction had nothing over , and they who had least had no lack . ) I say , in generall , and in speciall , he was by his precepts , as well as practice , ( even as righteous * Noah ) a true preacher of repentance . Nor did his care end here . But As it were in imitation of good old Iacob , before he was gather'd to his fathers , he gave a blessing to all his children . And farther gave it in charge to his ●irtuous consort , whom he worthily esteemed his dearer self , ( and of whom he also requested pardon , if by any cross word he had ever griev'd her , ) not to educate his children , so much to learning and other accomplishments , as to the knowledge , and service , and fear of God . Nor was it a little to his advantage , that he was carefull to have them seasoned with those his last principles , which by his later experience he found the best . Not to be endless upon the subject , ( on which it is difficult not to be long , and yet impossible to be tedious , ) he was briefly all that , which I pray God of his mercy to make us all . That whensoever he shall appear unto us , in death , or in judgement , we may be found , like † wise virgins , with oyl in our lamps . And that together with this our brother , ( whose remembrance ( like that of † Iosias ) will ever be sweet unto us as musick at a banquet of wine , ) we may be ioyned in consort with the quire of Angels , and with the generall assembly of the first born which are written in heaven , and with the souls of just men made perfect , singing Hosanna's and Hallelujah's , to him that sitteth upon the Throne , and unto the Lamb for evermore . THE END . VIR Exploratâ Integritate , Gravitate morum Primaevâ Annumerandus Patribus ; Scientiarum lumen omnium , Supraque scientias eminens Humilitate summâ : Innocenter doctus , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} EDOARDUS PEYTO De Chesterton in Agro Warwicensi Armiger , Ex Antiquo PICTAVORUM stemmate oriundus , EDOARDI PEYTO Equitis Aurati Filius Unigenitus : Uxorem duxit ELIZABETHAM GREVILLI VERNEY De Compton-Mordake in eodem Agro Equitis Aurati Filiam Unigenitam : Lectissimam pariter & Dilectissimam foeminam . Compar Conjugium ! Cujus ex foelici Copulà Manavit sexûs utriusque Trias , Altera Filiorum , Edoardus , Guilielmus , Franciscus , Altera & Filiarum , Elizabetha , Catharina , Margareta , Patris simul , & Matris Ectypa : Virorum & Foeminarum olim Exemplaria . Proh Dolor ! Tantae Familiae & Virtutis Instauratorem brevem , Primo velut in Molimine fatiscentem ; In ipso aetatis flore decussum , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ! Tamen Querelarum desine . Quippe saeculi pertaesus , Maturus Coelo , Et praeproperâ laborans Maturitate , Perfectionem vitae cum Immortalitate commutavit , Anno Aetatis supra XXXm currente Tertio , Salutis Reparatae M D CL V III. VIIIo . Calendas VIIbres . Anima , Christi appetentissima , in Christi gremium evolavit ; Coelorum , quò dudum ascenderat , tandem Incola : Corpus reclinavit in Pulveris Dormitorium ; Sic etiam Christum in sepulchro quaeritans . Telluris sarcina subter tellurem deposita ; Incolumes reliquia sub Domini custodiâ . FINIS . Notes, typically marginal, from the original text Notes for div A54841e-280 † 1 Cor. 13. 7. 2 Cor. 5. 10. Deut. 32. 29. Eccles. 7. 3. Vers. 2. * Vers. 4. † Wisd. 2 6 , 7 , 8 , 9 , 10. Ioh 14. 1. Eccles. 2. 12. Isa. 51. 12. Mat. 10. 28. * Mat. 25. 2● . Mat. 16. 25. Mar. 8. 36. * Mat. 25. 16. Luk. 19 , 15. Ioh. 9. 4. Phil. 4. 5. † Mat. 24. 42. * He saith expresly , 1. that whatever God foresees , and doth not prevent , ( which is all the wickedness in the world ) he may be justly said to Cause . ( p. 9 ) 2. That Gods absolute will is the prime cause , and necessarily productive of every action of the creature , p. 10. ( and so no less of our worst , then of our best actions 3. That God cannot be freed from being the author of sin , by such as acknowledge his prescience , p. 9. ( so that either he cannot believe Gods prescience , or cannot but believe him the Author of sin 〈◊〉 . That he cannot deny God to be the author of sin , or to will the event of sin , p † P 2. l. 〈…〉 to be compared with l , 2. * Psal. 16. 10. Wisd. 4. 13. 1 King. 15. 5. Ier. 35. 19. Notes for div A54841e-4640 * 2 Pet. 1. 12. 13. 15. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v. 14. † 2 Tim. 3. 16. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Isocrat . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . b 2 Cor. 11. 23 c Mat. 24. 42. d Mat. 12. 36. Luk 21. 36. e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Polyb. l. 10. p. 603. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. E●h . l. 10. c. 3. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Id. l. 9. c. 4. c Eccles. 12. 5. 3. 4. 6. 5. d Vers. 7. e Heb. 2. 17. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Homer . g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . † wisd. 4. 11. † Job 4. 19. Poma oculis tenus , contacta cinerescunt . Tertull. Apol. c. 40. p. 70. 2 Cor. 5. 2. a Psal. 90. 9. b Psal. 89. 48. c Psal. 90. 5. a Vers. 12. b Wisd. 5. 13. Iob 18. 4. c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . d Hunc diverso tramite Mortales Omnes conantur adipisci . Boethde Consol Philos l. 3 p. 98. e Leo Isaurus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . f Psal. 39. ●4 . a Euripides in Ph●nissis . b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Euripin Alcestide . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . So. rat . in epist. ad Anonym. p. 8. c Col. 3. 5. Rom. 8. 13. d 2 Cor. 11. 23 e Rom. 6. 6. Gal. 6. 14. f 1 Cor. 15. 31 g 1 Tim. 5. 6. h Eccles. 41. 1. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Herodot. in Thalia . c. 43. p. 179. b Wild . 4. 20. c Heb. 12. 8. d 2 Cor. 4. 8. Occidere est ; vetare cupientem mori . Sen in Thebaide . Psal. 54. e Psal 39. 5. f Psal. 6. 6. g Psal. 42. 1. Vers. 2. Dio Chrysost. orat . 30. pag. 305. D. 1 King. 19. 4. b Iob 6. 4. c Vers 8 , 9. d Iob 3. 1 , 3 , 4 , 5 , &c. Vers. 11 , 12. a Isa. 53 ● . b Ibid. The Application . Psal. 39. 4. c 2 King. 20. 6. Iob 14. 14. Luk. 12. 18. Vers. 1● . Iob 1. 21. Psal. 38. 12. * 1 Pet. 2. 11. Heb. 11. 13. 1 Pet. 2. 9. 12. Tobit 4. 21. Iob 28. 28. Wisd. 4 8 , 9. Luk. 2. 37. † Rom. 2. 8. * 2 Cor. 7. 1. Phil. 3. 13 , 14. * Nemo tam Divos habuit faventes , crastinum ut possit sibi polliceri . † Cuivis potest accidere quod cuiquam potest . Publius . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — S●phoc . in Ira. chintis . * Luk. 12 20. * 2 King. 20. 6. † Ephes 4 26 * — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} S●ph . ubi supra . 1 Thes. 5. 2 , 4. 2 Pet. 3. 10. Psal. 50. 2● . * Mat. 24. 42 ▪ 43 , 44. † Hab●k . 2 ▪ 1. * Ecclus. 41 ▪ 2 † Iob 3. 20 ▪ 21. * Vers. 22. † Cuspinianus in vitâ Sigismundi . p. 498. Mat. 10. 27 , 28. * Ecclus. 41. 4. † Iob 3 17. 18 , 14 , 19 , 18. * Philip . 2 ▪ 4. * 2 Cor. 5. 23. 4. † Vers. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Alexis in Olympiodoro . Ecclus. 44. 1 , 2 ● . &c. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. in 〈◊〉 . Iames 4. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . — Hom. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Ioh. 1. 47 ▪ 48. 1 Sam. 12. 2 , 3. Vers 4. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. Hom. ( in Gen. ) 23. Gal. 3. 11. Num. 23. 10. 2 Kin. 20. 1. Iam. 1. 27. † Luk. 3. 8. Act. 26. 20. * Iosh. 24. 15. Object . Answ. * 1 Thes. 5. 22. Prov. 5. 8. † Mat. 20. 9. * Cito igno scit Dominus , quia citò ille convertitur . Ambros. in Luc. 23. 43. * 2 Cor. 5. 17. † 2 Cor. 7. 9. * Philip . 3. 14 * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Mat. 24. 13. 2 Cor. 7 ▪ 11. Psal. 35 3. Luk 19 9. * Rev. 12. 3. Heb. 12. 2. * Exod. 16. 18. * Act. 2. 45. * 2 Pet. 2. 5. Gen. 49. † Mat. 25. 7 , 8 † Ecclus. 49. 1 Heb. 12. 22 , 23 Rev. 5. 13. 
A54873	----	A funeral sermon upon the sad occasion of the death of Mordecai Abbott, Esq. preach'd the 17th of March 1699-1700 by John Piggott. Piggott, John, d. 1713. 1700 Approx. 77 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A54873 Wing P2220A ESTC R28440 10594877 ocm 10594877 45330 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54873) Transcribed from: (Early English Books Online ; image set 45330) Images scanned from microfilm: (Early English books, 1641-1700 ; 1408:14) A funeral sermon upon the sad occasion of the death of Mordecai Abbott, Esq. preach'd the 17th of March 1699-1700 by John Piggott. Piggott, John, d. 1713. Abbott, Mordecai, d. 1700? [4], 88 p. : port. Printed for Dan. Brown, A. Bell, E. Tracy and M. Fabian, London : 1700. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons. Sermons, English -- 17th century. 2006-02 TCP Assigned for keying and markup 2006-02 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Ali Jakobson Sampled and proofread 2007-02 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Mordecai Abbot Esq. Receiver Gen t. of his Ma ties . Custom s. Obijt 29 Feb. 1699 ▪ Aetat . 43. portrait of Mordecai Abbot A Funeral Sermon Upon the sad Occasion of the DEATH OF Mordecai Abbott Esq Preach'd the 17th of March , 1699 / 1700. By JOHN PIGGOTT . Psal . 89. 48. What Man is he that liveth , and shall not see Death ? Shall he deliver his Soul from the hand of the Grave ? Selah . London , Printed for Dan. Brown without Temple-bar , A. Bell in Cornhil , E. Tracy on London-Bridg , and M. Fabian at Mercers-Chappel in Cheapside . 1700. To the Mournful Relict of Mordecai Abbott Esq MADAM ; THE following Sermon , which was compos'd in a little time , and when a great many other things of importance lay on my hands , had never been expos'd to publick view , had not You more than once press'd it upon me , from the Affection I bore to your deceased Husband , my very worthy and most agreeable Friend ; whose Name will be ever dear to me . But tho I am conscious it has many defects , yet being design'd to celebrate his Memory , I thought my self bound by the Laws of Friendship , as well as the Obligations of Duty , to inscribe it to Your Name , from whom I have receiv'd the most liberal and undeserv'd Favours . And tho it may in some sort renew your Sorrows , yet I hope , with the Blessing of God , it will tend to restrain 'em from excess . Madam , You have all the assurance that you can have in this World of your late Consort 's Happiness in the next ; he having only chang'd your pleasing , but temporary Society , for the endless Felicities of Abraham's Bosom . He has run his Christian Race , and receiv'd his unfading Crown : he has pass'd through an ill-natur'd World with an unspotted Name ; for Envy it self could not stain his Character . May his Virtues live in his Childrens Memory , and his Example in their Lives : May all the tender Branches of your hopeful Family become Plants of Renown ; may they tread in their Father's steps , and serve their Father's God : And that You , dear Madam , may long continue with 'em , to awe and guide their Youth , and to shed the Influences of your Virtues among 'em , is the unfeign'd desire of , Madam , Your very humble and oblig'd Servant , JOHN PIGGOTT . 1 Thess . iv . 13 , 14. But I would not have you to be ignorant , Brethren , concerning them which are asleep , that ye sorrow not , even as others which have no hope . For if we believe that Jesus died and rose again , even so them also which sleep in Jesus , will God bring with him . THE melancholy Air that sits on every Countenance , and the sad Solemnities that attend our meeting at this time , give sufficient intimation of what I am come about : I need not tell you that 't is to preach a Funeral Sermon , and whose Death has given me the sorrowful occasion ; for the deceased Gentleman's Worth was so well known , and the want of him is so much felt , that the Court , the City , and the Church of God are not a little sensible who 't is that is ravish'd from ' em . This sudden and surprizing Providence represents the frailty of Human Nature , and the necessity of an early and constant Preparation for the other World : For this World and the fashion of it passes away . It s Glory and Inhabitants vanish in the twinkling of an eye . Lord , how vain a thing is Man ! how little is he to be accounted of , seeing his Breath is in his Nostrils , and may be stopt by a thousand Accidents , and his Soul let out at the least pore of his Body . Yet so great is the Stupidity that has seiz'd on the World , that most People are for putting the evil day far from 'em , as only fit to be thought on by the sick and the aged ; tho they know not what a day may bring forth , and tho they cannot but be inform'd by the Records of the Grave that there are more drop into it in their full strength , while their Bones are moistned with Marrow , than there are that arrive to a good old Age before they make their Bed in darkness . Indeed there are none so wretchedly sceptical as to deny , or disbelieve that they are mortal , or that seriously think they shall never go to the House appointed for all living : yet the generality of the World live as if they were never to die ; and I confess of the two , it seems to me a greater instance of Madness and Folly to think we shall die and not prepare for it , than to imagine we are immortal , and so uncapable of dying . So that upon the whole a Man cannot give a better Evidence of true Wisdom than by making his Preparation for Death the great business of his Life ; for Death we are sure will come , but at what time we know not , therefore 't is the most reasonable thing in the World that we should be always ready . I little thought that he who was worshipping of God in this place this day month , would so soon have sunk down to the Dust of Death ; and indeed God only knows which of us shall take the next turn to the Sepulchre . I know 't is impossible to mention this , but there will be a very strong Emotion in most Minds ; to calm which a recourse to my Text is the most proper Remedy that I know of . For I would not have you to be ignorant , Brethren , &c. 'T is not improbable but that the Death of some Persons in the Thessalonian Church might occasion St. Paul to address himself to the Survivors ( as in the words of the Text ) that he might arm 'em against the fears of Death , and moderate their excessive mourning for the Dead . In the words I observe these three Parts . I. The Apostle's extraordinary care to inform the Thessalonian Christians concerning the state of their dead Friends : But I would not have you to be ignorant , Brethren , concerning them that are asleep . II. A Disswasive from immoderate Sorrow upon the Death of those that are pious ; That ye sorrow not even as others that have no hope . III. The Arguments the Apostle uses to prevent excessive mourning for the dead in Christ . The first is taken from the nature of their Death , 't is described under the soft Character of a Sleep . The second is fetch'd from what shall follow this Sleep , they shall be awaken'd in the morning of the Resurrection , those that sleep in Jesus will God bring with him ; which the Apostle not only asserts , but proves : For , says he , if we believe that Jesus died and rose again , q. d. If there be any solid reason for our believing the Death and Resurrection of Christ , then we have an infallible assurance of the revival of all that die united to him : Those that sleep in Jesus , will God bring with him . I shall briefly treat of these three General Heads , and then make some Application sutable to my Text , and the solemn and sad occasion of discoursing from it . 1. The Apostle's extraordinary care to inform the Thessalonian Christians concerning the state of their deceased Friends . But I would not have you to be ignorant , Brethren , concerning them which are asleep . These words seem to import , that the Apostle apprehended divers of these Christians to be under some mistakes with respect to their dead Friends : And 't is thought that their Persecutors had shock'd 'em in their Faith about the Resurrection of the Body . For we know that the Greek Philosophers , as well as the Sadduces among the Jews , did explode and ridicule this great Doctrine , which they perform'd with so much art and subtilty , that some Members of the Primitive Church doubted , whilst others affirm'd there was no Resurrection . And this seems to be the occasion of their excessive Sorrow , they looking upon their dead Friends not only as remov'd out of the World , but as lost for ever ( as to their Bodies at least . ) And their Persecutors , that they might increase their Infidelity and their Sorrow at the same time , when they put the Christians to death for the Cause of Christ , did it in such ways as might have the appearance at least of destroying and annihilating the Matter that compos'd their Bodies : Sometimes committing 'em to the Flames , and scattering their Ashes in the Air and in Rivers , that their surviving Friends might conclude it was impossible they should ever rise again : At other times they were devour'd by wild Beasts , or else thrown as a Prey to the Fish of the Sea ; and all this to suppress the belief of the Resurrection . Now whether these Enemies to the Christian Doctrine did imagin by these methods to annihilate the Matter of the Human Body , or so to scatter or confound these Particles of Dust , as to render it impossible for God to recollect and range 'em in their due place and order , so as to compose the same Human Body , 't is equally absurd . The former is very unphilosophical , for 't is impossible by any method in the World to annihilate Matter : indeed its form may be destroy'd , and it may receive a variety of new Figures , it may be differently modified ten thousand times , but cannot be annihilated by the Arts of any Creature under Heaven . With respect to the latter , 't is impious and atheistical , for it supposes a defect either in the Knowledg or Power of God , or both ; which is as vain as to say , there is no God : for we cannot frame a becoming Idea of a Deity , without conceiving him clothed with every Perfection , and as possessing of 'em infinitely . So that allowing there is such a Being as God , that is Omniscient and Almighty , 't is as rational to believe he can recollect these dispersed Atoms again , as unite 'em in their first Production : for all things are possible to God , who can , if he please , impress a kind of natural force upon the disunited Parts , and cause 'em to move to one another , as readily as the filings of Iron to a Loadstone , tho mingled with millions of Particles of Sand. The infinite Knowledg , together with the irresistible Power of God , answers all Objections against the Resurrection of the Body ; the same Being having plighted his Faithfulness for this Event , promising that the Dead shall be raised . And this is one great Doctrine which St. Paul in the Text aims to set in a clear and certain light , that the Thessalonians who seem'd to be shaken , might be confirm'd in their belief of this important Article of the Christian Creed : Brethren , I would not have you to be ignorant concerning them that are asleep — for them that sleep in Jesus will God bring with him : q. d. 't is true , your Friends are fallen asleep , but 't is not an eternal one , for they shall be awaken'd from it ; they are dead , but they shall revive and rise again ; for God our Saviour shall bring them with him , when he comes in the Clouds of Heaven . Here I might make several very profitable Remarks upon the Apostle's care to correct and remove the Mistakes those Christians had imbibed to whom he wrote , but my time will not suffer me to stay upon this Head. I proceed therefore to the II. General , which is a disswasive from immoderate Sorrow upon the death of those that are pious . I would not have you to be ignorant , Brethren , concerning them which are asleep , that ye sorrow not even as others that have no hope . The design of these words is very obvious , viz. to temper our Grief , to regulate and bound our Sorrows for those religious Friends that are snatch'd from us by Death . St. Paul does not disswade from all kind of mourning , but from that which is excessive ; a moderate Sorrow is due to the Memory of our deceased Friends . And we find some , whose Characters shine brightest in the Scripture-History , under a Cloud of Sorrow , when their Relations have been remov'd by Death ; yet 't is no where that I know of charg'd upon 'em as a Crime that they wept for the Dead . Abraham , who has an honourable mention among the Old Testament-Worthies for his great Self-denial , as well as the strength of his Faith , in being ready to offer up his only Son at the Divine Command , yet gave a vent to his Grief , and pour'd out a flood of Tears when Sarah the delight of his Eyes was taken away with a stroke : and Abraham came to mourn for Sarah , and wept for her . And Job , that mirror of Patience and Probity , that had none like him in the Earth , as God himself testifies to Satan , yet , as we read , rent his Mantle , shav'd his Head , fell upon his face to the ground , when he heard of the death of his Children ; these were the Ceremonies then in use as the signs of a deep mourning : yet we are told , that in all this he sinned not , nor charged God foolishly . But that Instance which is best suted to my purpose , and free even from the suspicion of a Crime , is that of our blessed Saviour , who tho never guilty of the least Excess , yet joins with the Jews in their Sorrow for Lazarus ; for when he saw Mary , and those that attended her , weeping for her dead Brother , the Text says , he groaned in the Spirit , and was troubled ; but when he came nearer to the Grave , his Grief flow'd out at his Eyes , for the blessed Jesus is said to have wept . Now whatever might be the occasion of his Grief , whether his love to Lazarus , or the Jews Infidelity , or any other reason , 't is plain that those that stood about the Grave took it in the first sense , therefore they presently cry out , Behold how he loved him . Thus you see from the brightest Examples in Scripture , that a moderate Sorrow for the dead is allowable . Moreover , let me remark , that the contrary Carriage under the loss of our Friends would look like a Contempt of the Divine Hand ; for as we are not to faint under the Rebukes , so we are not to despise the Chastening of the Lord. The wise Man tells us that there is a time to mourn and a time to weep , as well as for other things ; certainly it cannot be an unfit season to weep , when God takes away our pious Friends , that have been eminently useful , and publick Blessings to a Nation . And 't is observable how the Prophet complains of the gross Stupidity of the Jews , who were insensible under the signs of the Divine Displeasure ; The righteous perisheth , and no man layeth it to heart . And we find also that 't is threatened as a Judgment when any die without being lamented ; yea , 't is said to be the Portion of the wicked from God , and the Heritage of the Oppressor , that they are cut off , and their Widows shall not weep . So that upon the whole 't is very evident that St. Paul in my Text has no design , in his Disswasive from immoderate Sorrow , to recommend the Stoical Apathy ; for the Rules of the Christian Institution have no tendency to eradicate our Passions , but to correct and govern ' em . And here I cannot but remark , that what has been said casts no favourable Aspect on the Doctrine of the Stoick Philosophers , which teaches that Men are to stifle all natural Affections both of Joy and Sorrow ; that no outward Emoluments should move the Affection of Joy ; and that a Person should be as easy and as free from the passion of Grief in a violent Paroxism of the Gout or Stone , as if he were in perfect health in the midst of the most ravishing Delights . 'T is reported of Possidonius a Stoick Philosopher , who passed a great part of his Life under very acute Diseases , that being visited by Pompey at Rhodes , he entertain'd him with a Philosophical Discourse ; and when his Pains were the most sharp and violent , he chid 'em in such Language as this : * In vain dost thou assault me , Pain ; tho thou art troublesom , thou shalt never force me to confess thou art evil . Indeed could the pomp of words abate our painful Sensations , there would be some shew of reason in this Philosopher's method ; but since the contrary is evident by universal Experience , 't was an instance of great Pride , and the most ridiculous Folly. And 't is worth remarking , that the greatest Masters in this Philosophy , when they fell into sharp Adversity , suddenly sunk into such deep Despair and Impatience , that they laid violent hands upon themselves . I need only name Cato and Brutus , the most eminent among 'em , who ( as one observes ) professing themselves to be wise in their Speculations , became Fools in Practice , and were confounded with all their Philosophy , when they should have made use of it . Which brings to my mind a Passage I have read of Seneca , who was not a little inclin'd to the Stoick Philosophy ; who tells us that at the death of his dear Friend Annaeus Serenus , he * was found of the number of those whom Grief overcame . Upon which one remarks ; That Nature was too strong for his Philosophy , tho at other times none outbraves the Misfortunes of Life , or the Terrors of Death at a higher rate , as if they had not the least power to move his wise Man. So that upon the whole we see the insufficiency of Philosophick Axioms to support a Mind overwhelm'd with Sorrow ; but that which Philosophy has vainly attempted , Divine Revelation has fully compleated and finish'd , as will be evident when I consider the Arguments St. Paul uses in the Text to disswade from mourning as those that have no hope . But before I touch upon them , I must be a little more particular in this other matter . I have already told you what kind of Sorrow for the dead the Scripture indulges ; but that which is without hope , you see our Text condemns . Now our mourning may fall under this Character ; First , When 't is excessive in the measure and degree . Secondly , In the length and continuance . First , When 't is excessive in the measure and degree , as it may be deem'd , 1. When our Sorrows are vented in impatient Murmurs and indecent Reflections upon the Conduct of Divine Providence ; as if when our Friends are taken from our Society , God had done an unjust , an unmerciful , or an unwise Act. This is very criminal , for hereby we affront him in his moral Perfections , and seem to dispute with him about the Rights of his Godhead , forgetting that he is our absolute Soveraign , and has an original and unalienable Right in us and ours . For as it was merely an Act of his choice to give us a Being , all his subsequent Bounties can have no other Original than his own good pleasure . And since he bestows his Favours upon us without our merit , he may justly when he pleases recal 'em without our leave ; for his fundamental right in us and our Friends , skreens him from the least shadow of Injustice , when by Death he removes them from us . So that if while we are mourning for our deceas'd Friends , we permit our Passions to mutiny so as to utter any unbecoming Reflections on the Skilfulness of the Divine Hand , 't is a strong evidence that our Sorrows are too excessive . And this kind of Excess and Impatience seems to have overcome David , when in the most mournful Accents , and in an uncommon strain , he laments the tragical end of his rebellious Son Absalom , as the Text informs us : The King was much mov'd , and went up to the Chamber over the Gate , and wept : and as he went , thus he said , O my Son Absalom , my Son , my Son Absalom ! would God I had died for thee , O Absalom , my Son , my Son ! But , 2. We sorrow like those without hope , when our Grief does so ruffle our Minds and enfeeble our Bodies , as to render us uncapable to discharge the special Duties of our Relation and Place , and to exercise those Graces which are eminently useful , and very necessary to be called forth into act in a time of solemn mourning and deep sadness . If the Mind be greatly pensive , and thrown into a convulsive Agony , and do long continue so , sadness and disorder will appear in the Countenance ; for the Laws of Union betwixt Body and Soul are so strict , that 't is impossible for the Faculties of the Mind to be indispos'd , but the Organs of the Body will be sensible of it , and suffer by it . For as any injury done to the Body occasions painful Sensations in the Mind , so a violent hurry of the Powers and Passions of the Soul will soon abate the strength of the Body , which while it declines and languishes , increases the disorder of the Spirit , so that by an unaccountable Sympathy they become partners in each others Sorrows , and mutually hinder the performance of holy Duties , and the exercise of Faith , Hope , and Patience : for the mutiny of our Passions sends up such Vapours as thicken into a Cloud , which sitting on the Understanding , do so confound the Apprehension , both with regard to the actings of these Graces , and the Objects upon which they are to terminate , that they are like a musical Instrument that is unstrung , and so unfit for use . Indeed there is no time more proper for the acting our suffering Graces than a day of gloom and thick darkness . But alas ! this cannot be perform'd while the Mind is under Confusion and Horror , and the animal Spirits exhausted by continual sighing : Therefore when we give so large a vent to our Sorrows , as to impair the health of our Bodies , and impede the exercise of our Graces , we sorrow like those that have no hope . 3. When our Grief for our deceased Friends is greater than for those Sins which might be the occasion of God's removing 'em so suddenly from us . There is hardly any afflictive Providence but is properly a Reproof and Correction for Sin. Now if the smart of our Afflictions gives a deeper accent to our Sorrow than the guilt of our Sins ; if we are more griev'd for the loss of our Friend than for the visible tokens of the Divine Anger , then our mourning is criminal . Indeed that Person must be very Stoical that can bear the loss of an agreeable Friend , without dropping a few Tears , and sending some Sighs after him ; but he is no less to blame , that can conceive a greater Sorrow in his Soul for the loss of an outward Comfort , than for Sin the sad cause of God's snatching it from him . Moreover , 't is a certain sign that God was not valu'd by such a one as the supreme , all-comprehending Good , if any temporal loss does more afflict his Soul than the Sins that occasion'd it . 4. We sorrow as those without hope for our departed Friends , when our Grief is more pungent and afflictive for the loss of them , than for God's withdrawing his gracious and quickning Presence , and hiding his Face from us in an angry Cloud . The Smiles of God are better , and more to be valued than the best Life of any Creature ; therefore to be less concern'd when he frowns upon our Souls , than when he removes from us the Comforts of Life , does not only discover the disorderly excess of our Grief , but the defect of our Judgment , in setting a higher value on a dying Creature than an everliving God. But I hasten to the second Head. Secondly , They may be said to sorrow as those without hope , that exceed in the continuance of their Sorrows , rejecting all solid grounds of Comfort , as did several whose Names are inrol'd in sacred Story ; I 'll instance in a few . Good old Jacob , upon the apprehension of Joseph's death , rends his Clothes , puts Sackcloth upon his Loins , and mourn'd for his Son many days : his Passion so got the start of his Reason , that he refus'd to be comforted , and resolv'd to mourn till he died , abandoning himself to the most desperate Sorrow . And thus Rachel is describ'd by the Prophet , as weeping for her Children , and refusing to be comforted , because they were not . And Rizpah continued by the dead Bodies of her Sons , and would not willingly be remov'd from ' em . And there are not a few Christians who are too apt to slide into these Excesses upon the death of their near Relations , as if all their Happiness was vanish'd and gone , when the delight of their Eyes is sunk into a Grave out of their sight : which immoderate Sorrow is a continu'd Reflection on the Divine Attributes , as if a God of infinite Wisdom and immense Goodness were uncapable of making up the loss of a mutable mortal Creature . Moreover , let me remark that the invincible Patience , and profound Submission of some Heathens under the most afflicting Providences , condemn the Practice of those Christians who incessantly mourn for their departed Friends , and refuse to be comforted . I 'll mention but one in the room of several , and 't is that of Stilpon the Philosopher , who when the City where he liv'd was reduc'd to Ashes , and his Wife and Children buried in the common Ruins , himself escaping alone from the Fire , being ask'd whether he had lost any thing ? replied , * All my Treasure 's with me , Justice , Virtue , Temperance , Prudence , and this inviolable Principle , not to esteem any thing as my proper Good that can be ravish'd from me . An Instance that very much upbraids those Christians that are intemperate either in the degree or duration of their Grief . Some time is necessary and decent for our funeral Sorrows ; but to walk softly all our days in deep mourning and anguish of Spirit , because our Friends are taken from us , and made more happy than ever they were with us , is to grieve like stupid Jews , or hopeless Heathens , both which disbelieve the Resurrection of Christ , which is the Foundation , Model , and Pledg of ours . Therefore that this Disswasive of the Apostle may make a sutable Impression upon our Minds , let us now consider the Arguments he uses to inforce it , which is the III. General Head ; and here are two things to be insisted upon . First , The nature of their Death who die united to Christ , 't is represented under the soft Character of a Sleep . Secondly , The great advantage that follows their Death ; such as sleep in Jesus will God bring with him . First , The nature of their Death who are united to Christ , 't is call'd a Sleep ; Those that sleep in Jesus will God bring with him . An excellent * Author on this Text observes how the Apostle varies the Expression : Jesus died , but the Saints sleep in him ; for he sustained Death in all its Terrors , that it might be a calm Sleep to his People . Under the Old Testament we find the Death of the Saints frequently set forth by this soft and gentle Character . David and Solomon , Jehoshaphat and Hezekiah are represented at their Death to be fallen asleep . And under the New Testament our Lord uses this Phrase upon the death of one whom he lov'd , Our Friend Lazarus sleepeth . And 't was St. Paul's usual Idiom to call Death a Sleep , as appears from the Scriptures in the Margin * . Some indeed have been so weak as to imagine that this Sleep did equally seize Soul and Body , and have asserted , that at death the Soul passes into a state of Inactivity , and sleepeth with the Body till the Resurrection ; an Opinion so repugnant to the true Principles of Philosophy and Divine Revelation , that 't is seldom espous'd by any but Atheists , Socinians , and very ignorant Pretenders to Religion . Our Souls are of an immortal nature , they neither die nor sleep , but immediately upon the death of our Bodies return to God that gave 'em , and are fix'd in a state of Happiness or Misery . Had not the Apostle believ'd this , we cannot imagine that he would have esteem'd Death to be gain to him ; or that he would have been in any strait to determine and fix his choice , for present Death or longer Life : for the latter would have been much more eligible , if he had believ'd that his Soul at death would have been as insensible and unactive as his Body ; and no doubt but he would rather have desir'd to continue in this World , where he had enjoy'd Communion with Christ , and often seen him by a steddy eye of Faith , than to be hurried out of it by Death , and render'd utterly incapable of any enjoyment of his Redeemer till the Resurrection . But 't is yet more evident from another Expression of our Apostle , that he was very far from the Opinion , or rather Dream of the Soul 's sleeping with the Body till the Resurrection : His words are these . We are confident , I say , and willing rather to be absent from the Body , and to be present with the Lord. q. d. We have good courage , and are well arm'd against the fears of Death , being well assur'd that we shall have upon our Dissolution an immediate admittance into the Presence of our glorified Lord ; for the Apostle supposes not only that the Soul is capable of existing while separated from the Body , and of exercising her Faculties and Powers in such a state , but that so soon as she leaves the Body she shall enter into the presence of Christ , and behold his Glory . But I pass on , and shall briefly represent the force of the Apostle's Arguments against immoderate Sorrow for the dead . The first of which is taken from the nature of their Death who die in the Lord , 't is describ'd by the soft Character of a Sleep ; which , as you have heard , refers only to the Body . Now the death of the Righteous may be thus set forth on the following accounts . 1. Because the Body is then eased of all its Pains , and freed from all Fatigue and Toil to which it was expos'd while animated with the Soul : And therefore as Death is compar'd to Sleep , so the Grave is compar'd to a Bed , where the righteous are said to rest . In this Life the best of Men are frequently made uneasy by acute Distempers and corroding Pains ; and Death is frequently sought for , because Life is a burden . You that have frequently visited the Chambers of the sick , cannot surely have forgotten the sighs of those Prisoners who have groan'd upon Beds of Down , as if every part of their Bodies had been violently extended on a Rack . It would be endless to reckon up the vast number of Diseases that affect the Children of God in this World : for being tainted with original Sin , as well as the vilest of the People , they may expect the same Distempers ; and tho they tarry here but a few days , they are ordinarily full of trouble , and if their Bodies are not often indispos'd , yet thro the Malice of Enemies , and the Miseries and Unkindnesses of their Friends , they are frequently made to bow towards the Grave before they drop into it . For indeed the best of our earthly Comforts have their hidden stings , but they shall give us no more pain and uneasiness after we are fallen asleep in Jesus . For in the Grave the wicked cease from troubling ; there the weary be at rest : there the Prisoners rest together , they hear not the voice of the Oppressor . 2. In Sleep no labour is expected from the Body ; so when Believers are overtaken with a mortal slumber , Christ expects no Service from their Bodies . While the Soul continues united to the Body , we are oblig'd to yield the Members of the one as well as the Faculties of the other as Instruments of Righteousness unto God ▪ but in a state of separation there is expected neither Service nor Suffering from the Body . So that while we continue on the Stage of this World , the Advice of the wise Man is very proper : Whatsoever thy hand findeth to do , do it with thy might ; for there is no Work , nor Device , nor Knowledg , nor Wisdom in the Grave whither thou goest . All our vital and animal Operations shall cease when our Spirits return to God , and our Bodies are reduc'd to Dust . The one is fix'd in an unalterable state of Happiness or Misery , and the other put into an incapacity for Action . A middle place betwixt Heaven and Hell for departed Spirits is a groundless Imagination ; for it could not be said with truth , that such as die in the Lord rest from their Labours , if they were to pass into a refining Fire , equally tormenting in degree , but not in duration with that of Hell , as those of the Roman Faction assert . Therefore let us rather attend to the words of our Lord , and follow his Example ; I must work the Works of him that sent me , while it is day ; the night cometh when no Man can work . 3. Death to the Righteous is disarm'd of its sting , and being alter'd in its nature it may sutably be set forth by the notion of Sleep . St. Paul tells us , that the sting of Death is Sin , and the strength of Sin is the Law. Death receives its destroying Power from Sin , and Sin from the Law ; Sin being a Transgression of the Law , which discovers its odious nature , and denounces Damnation for it . But Death approaches Believers without its sting , Christ having yielded an indefective Obedience to the Law , and suffer'd the penalty of it in the room and stead of Believers . Hence says the Apostle ; There is therefore now no condemnation to them which are in Christ Jesus . Christ hath redeem'd 'em from the Curse of the Law , being made a Curse for ' em . And the Apostle represents Believers as triumphing over Death in such terms as these ; O Death , where is thy Sting ? O Grave , where is thy Victory ? — Thanks be to God which giveth us the victory through our Lord Jesus Christ . Christ has remov'd the scandal of Death by dying , and perfum'd the Grave by lying in it , and passing through it . 4. The Death of the Righteous is compar'd to a Sleep , on the account of what shall follow thereupon : for as men do awake after Sleep , so they shall revive after Death , as we are assur'd by a very remarkable Prophecy and Promise ; I will ransom them from the Power of the Grave , I will redeem them from Death : O Death , I will be thy Plagues ; O Grave , I will be thy Destruction : repentance shall be hid from mine eyes . In which words we must consider the Prophet as personating of Christ , and uttering the Triumphs of a mighty Conqueror : which contain a glorious Promise to all the Elect of a Victory over Death , which shall be partially accomplish'd at the time of their Dissolution , but finally consummated in the day of the Resurrection : for Death hath not such a power over the living , nor the Grave over the dead , as Christ hath over both , to destroy the one , and swallow up the other in victory . These several things laid together , compose a very solid Argument to disswade from immoderate sorrow for those that sleep in Jesus . But this leads to the Second Argument which the Apostle urges upon the same account , which is drawn from the great advantage that shall follow the death of the Righteous : such as sleep in Jesus , will God bring with him . Which either supposes or implys these several things . First , That Jesus Christ , who is God-man , will make his second appearance or coming at the end of the world . I understand God in my Text personally for the Son. To them that look for him ( says the Author to the Hebrews ) shall he appear the second time without Sin unto Salvation . There is a double coming of Christ mentioned in Scripture ; the first in the Form of a Servant , the second with all the Glory of an Incarnate God ; at his first coming he was despised and rejected of Men , but at his second every knee shall bow to him , of things in Heaven , of things on Earth , and things under the Earth ; and every Tongue confess that he is Lord , to the glory of God the Father . At his first coming he conceal'd his Glory by the Veil of his Flesh ; but at his second he designs to manifest and display it in the most bright and majestick manner . At his first coming into this World he was entertain'd in a Stable , and when he went out of it he expir'd upon an infamous Tree ; but when he comes again , he will appear in the Clouds seated on a great white Throne , the Emblem of his unspotted Holiness and regal Authority . At his first coming he was reproach'd and despis'd of the People , but when he comes a second time , his Enemies shall be struck with a defenceless silence . And tho some may be ready to say , our Lord delays his coming , because he has been conceal'd from their sight for several Ages by the Curtains of Heaven , yet know it will not be long e're he that shall come will come , and will not tarry ; the Curtains shall shortly be drawn , and the Scenes of Glory shall open ; 't is as certain that he will come as if the Event was past , or as if we now saw the Heavens open , and he moving towards us in the Chariot of a bright Cloud . But , Lord , what will his Enemies do in the great Day of his Wrath ! how will they bear the lightning of his Eyes , the smoke of his Breath , the thunder of his Voice , the weight of his Arm , and the terrors of his Wrath , who have despised his Grace , blasphem'd his Person , and spurn'd at the sounding Bowels of his Love ? Secondly , It implies the Resurrection of their Bodies who sleep in Jesus . Christ cannot bring them with him in the Clouds of Heaven , unless he first fetch 'em from the bowels of the Earth , and the bottom of the Sea ; for at the sound of the last Trump , all the Elements shall give up their Dead . Believers shall not always continue under the power of Death , but shall be reviv'd incorruptible and immortal . Indeed to Reason , not improv'd by the supernatural Light of Divine Revelation , it seems an incredible thing that God should raise the Dead . Pliny reciting those things which he thought not to be in the Power of God , mentions these two , Mortales aeternitate donare , aut revocare defunctos , Lib. 2. cap. 7. And tho there are various things in Nature which are shadows of the Resurrection , yet I am inclined to think they would never have convinc'd us of it , had not the Scripture reveal'd it to us . The Earth has been represented as a kind of Grave or Sepulchre to the vegetable World ; where ( as one observes ) the vital Powers are sealed up and stifled all the Winter , and yet at Spring are actuated , expand and send forth a lively Verdure . So a grain of Corn is not quicken'd except it rot and die : Our sleep every night is the Image of Death , and our awaking in the morning a shadow of the Resurrection . Now altho from these circular Revolutions of Nature , a probable Argument for the Resurrection may be drawn ; yet those that are certain and concluding , are only to be fetch'd from the Fountain of Truth , The sure Word of Prophecy . And if it should be said , that several Heathens believ'd the Resurrection of the Body ; that may be accounted for two ways , either Tradition might hand it down from Noah , or they might gain light in this Doctrine by conversing with the Writings of the Old Testament : for I think nothing is more evident , than that a great many Heathen Authors have borrowed the brighter Notions that adorn their Books , from the inspir'd Writings of Moses and the Prophets , as several Learned Men have abundantly prov'd . So that I say , the only infallible assurance we have of the Resurrection of the Body , is founded on Divine Revelation . It will therefore be necessary that I recite a few passages of Scripture before I proceed . The first I shall mention is the words of Job : I know that my Redeemer liveth ; and that he shall stand at the latter day upon the Earth . And tho after my skin worms destroy this Body , yet in my flesh shall I see God ; whom I shall see for my self , and my eyes shall behold , and not another , tho my reins be consumed within me . Which Text , tho by some understood of a providential Resurrection , yet I think not without some force upon it : for I cannot see any necessity of taking it in a figurative and improper sense . I am sure that St. Clement , who was not only contemporary with St. Paul the Apostle , but his Companion and Fellow-labourer , in his first Epistle to the Corinthians , cites this Text to prove the Resurrection of the Body , and understands it in a literal proper sense . But that passage which is yet more plain and full , is the words of our Blessed Saviour : Marvel not at this ; for the hour is coming , in the which all that are in the Graves shall hear his Voice , and shall come forth ; they that have done good , unto the Resurrection of Life ; and they that have done evil , to the Resurrection of Damnation . Which Text is so expressive of the Resurrection of the Body , that it needs no Comment . It also proves that the very same Body that fell by Death , shall arise again ; for if it be not the very same Body which was laid in the Grave that is call'd forth by Christ's powerful Voice , 't is not properly a Resurrection , but a new Production of the same specifick Being . But when I speak of the Resurrection of the Body , I assert that there shall not only be rais'd the same specifical , but the same numerical Body ; not only the same Body for kind , but for substance : not that I affirm that every individual Particle that compos'd the Body when it died , shall be rais'd up again , but so much of the Matter that made up the necessary constituent parts of it . Now of what is necessary , I think an ingenious Modern gives a very probable account ; his words are these : By necessary Parts , says he , I mean those which remain after the utmost degree of Maceration , without which the Body would not be integral , but imperfect . And these are chiefly the Bones , the Skin , the Nerves , the Tendons , the Ligaments , and the substance of the several Vessels . As long as these and all that are necessary to Life remain , the Body is truly whole , tho never so much macerated . But before I go off from this Head , I would make a remark upon one Phrase , which is within the compass of my Text , and I think proves the Identity of the dying and rising Body ; and that is Death's being set forth by Sleep , which would be very improper , if the very Bodies that sleep in Jesus and are dead , should not be awaken'd and reviv'd in the morning of the Resurrection . There is but one thing more I shall stay to mention , farther to support this important Article , and 't is the instance given by the Apostle of those that shall be alive at Christ's second coming : he tells us , they shall not all sleep , but they shall all be chang'd . Now this Change must refer to the qualities of their Bodies , not to the substance of 'em : we cannot imagine that by being chang'd , he means that the whole substance of their Bodies should be annihilated , and that they shall have quite new Bodies form'd out of other matter . Moreover let me observe , that should those very Bodies be destroy'd , and new ones united to those Souls , the destruction of the Body and the breach of the union would be Death ; whereas the Apostle asserts all shall not die . So that upon the whole I argue thus : That if those Persons that are found alive at Christ's second coming shall retain their old Bodies only with new Qualities , then those that are rais'd from the Dead shall have the same Bodies which were formerly join'd to their Souls , only with the addition of new Qualities . For what reason can any man assign , that the Saints that shall be alive when Christ shall come to judg the World , should be caught up into the Air with their old Bodies only ennobled and refin'd , and those that died should have Bodies intirely new , and such as were never united to their Souls before , such as never were the Instruments either of sinning , or serving of God ? Now the Apostle do's not barely tell us of the Saints being brought with God our Saviour at his appearing and Kingdom , which implys their Resurrection , but he shews that their Resurrection depends upon the Death and Resurrection of our Blessed Saviour : for says he , If we believe that Jesus dy'd and rose again , even so them also that sleep in Jesus will God bring with him . First , Upon his death : for thrô death Christ hath destroy'd him that had the power of Death , that is the Devil . When men were doom'd to death for the breach of the Law , Christ changed conditions with 'em , and offer'd up his precious Blood as a Ransom to God for 'em ; so that our Saviour was victorious in dying , and conquer'd as he expir'd on the infamous Tree . He bruis'd the head of the old Serpent , and silenc'd the Anathema's of a broken Law , when in the sharpest Agony , and amidst a thousand torments , he bowed his head and gave up the Ghost . I confess that his own Exaltation and Triumphs began with his Resurrection ; but if there had not been an infinite satisfying Merit in his Death , he had been so fast fetter'd with the bonds of Death , that he could never have burst 'em : but having offer'd a Sacrifice of a sweet smelling savour to God , which was of infinite worth and consideration , the pains of death were loos'd , for 't was impossible he should be held by 'em : naturally impossible ▪ because of his irresistible Power as God ; legally impossible , because he had paid the full Demands of the Law and Justice . Secondly , Our Resurrection from the Grave depends on the Resurrection of Christ . Christ's Resurrection from the dead proves that ours is not only possible , but infallibly certain . And this St. Paul reasons upon in a very convincing manner : Now if Christ be preach'd that he rose from the dead , how say some among you , that there is no Resurrection of the dead ? q. d. How can any deny either the possibility or certainty of the Resurrection of the Body , since Christ has evidenced both by his own Resurrection from the Dead ? Christ has remov'd both the moral and natural impossibility of our revival after death , the one by his abundant Merit , and the other by his own triumphant Resurrection : for having taken away the guilt of our Sins which is the cause of Death , Death which is the consequent of Sin shall be destroy'd and swallow'd up in victory . And our Lord declares , That he is the Resurrection and the Life ; he that believeth in me ( says he ) tho he were dead , yet shall he live : q. d. I am , and shall be the principal cause of the Resurrection , my voice shall break the silence of the Grave , and cause those that sleep in the dust to awake and live again . He is also said to be the first fruits of them that sleep . And says the same Apostle , For since by man came death , by man came also the Resurrection of the dead . For as in Adam all die , even so in Christ shall all be made alive . From all which we may collect , that our Saviour's Resurrection is the Pledg and Assurance of ours . For if the Spirit of him that raised up Jesus from the dead dwell in you , he that rais'd up Christ from the dead , shall also quicken your mortal bodies by his Spirit that dwelleth in you . In a word , Christ rose from the dead as a publick Person , as the Surety and Head of his Church ; and because he lives , we shall live also . And being called the first-born among the dead , he owns all that have dy'd in the Faith as his Brethren , who shall be restor'd to Life according to his excellent Pattern ; for his Resurrection is not only the Pledg , but the Model of ours . Therefore we are expresly told , That he shall change our vile body , that it may be fashioned like unto his glorious Body , according to the working whereby he is able even to subdue all things unto himself . How glorious our Lord is in his exalted humane Nature , cannot fully be represented by the most graceful turns of Language , and lofty figures of Speech : therefore we must be content with very imperfect Idea's of his Glory , till we have the happiness to see him as he is . Yet we have enough reveal'd concerning it , to invigorate our desires , and raise our wonder : His eyes are represented like a flame of fire ; his voice as the sound of many waters ; his feet like to fine brass , as if they burn'd in a furnace ; his countenance as the Sun shining in its full strength . Now after this bright Pattern shall the Bodies of the Saints be form'd in the Resurrection . O what proportion of Parts ! what agreeableness of Colour ! how radiant an Air shall sit upon their Countenance ! for they shall shine with a lustre exceeding the brightness of all the Lamps of Heaven . The Apostle also assures us , that tho they are sown natural , they shall be rais'd spiritual Bodies ; i. e. the Matter of 'em shall be exalted and improv'd to an extraordinary degree of fineness : for Matter is properly enough said to be spiritual when 't is much refin'd . And how great a difference may we observe in material things ; for instance , betwixt the animal Spirits in the Brain , and the grosser parts of the Body ; betwixt a lump of Clay , and the refin'd matter of the Air ; betwixt the Earth and the Sun that shines upon it , yet all material Substances : from which we may collect what Christ can do to exalt and refine our bodies in the Resurrection . But farther , they may be called Spiritual , in that they will be much better fitted to serve our Spirits than they are now . Here our Bodies are oftentimes a clog and a hindrance to us ; but in the Resurrection they shall be like Wings to our Souls , or to use the Phrase of the Antients , They shall be as a Celestial Chariot to the Soul ; they shall neither be the cause of our ignorance , nor of our sinning , as they are now ; they shall not hinder , but rather help forward our Devotions . In a word , they shall never suffer nor die more , for they shall be rais'd immortal and incorruptible ; the one respects a deliverance from Death , the other a freedom from Diseases : so that Incorruptibility is an addition to the happiness of immortal Creatures ; for if Persons should never die , yet if they were often diseased , their happiness would be incompleat : but the rais'd Bodies of the Saints shall never know any more sorrow , sickness , or death ; it shall not be in the power of any Creature to disorder the curious Contexture of the rais'd Bodys . Mortality then will be swallowed up of Life ; This corruptible shall put on incorruption , and this mortal immortality . Thirdly , The Saints being brought with Christ at his second coming , does not only suppose their Resurrection , but that with their rais'd Bodys they shall ascend up into the Air. And so much the Apostle asserts a little after my Text ; For this we say unto you by the Word of the Lord , that we which are alive , and remain unto the coming of the Lord , shall not prevent them which are asleep . — For we shall be caught up together with them in the Clouds , to meet the Lord in the Air : and so shall we ever be with the Lord. Whether those that are rais'd from the dead , and those that shall be chang'd who never died , shall be caught up into the Air by the immediate attractive Power of Christ , or by the ministry of Angels , I will not determine ; but that they shall ascend in order to their coming with him , is beyond all dispute : and probably their Bodies may be so refin'd , that they may be capable of treading Air , and mounting upwards as easily as they now move upon the Earth . Fourthly , Being brought with Christ at his second coming , shall be to illustrate the Glory of our incarnate God , and to advance the happiness of his redeemed ones . They shall attend their Lord's Triumph , and make up a part of his magnificent Retinue : for as he shall come to be admir'd in all those that believe , so they shall all share in his Glory ; they will then know by experience , what riches of Glory is comprehended in that Promise and Privilege , of being Heirs of God , and joint Heirs with Jesus Christ . O what a glorious Procession will this be through the Air ! when he that suffered upon the infamous Tree , shall appear at the head of so long and bright a Train ! when all that the Father gave to him shall appear with glittering Crowns and spreading Palms , the Rewards of Grace , and the Tokens of Victory ! I proceed now to make some improvement of what I have said . And , First , This Doctrine that I have deliver'd , discovers to us the excellency of the Christian Institution : Life and Immortality is brought to light by the Gospel . All that has been said by Heathen Poets and Philosophers concerning a Future State , was but obscure Conjecture to the shining Revelation of the Gospel . They understood not that the sting of Death was remov'd by the sufferings of the Redeemer , or that the Body should be rais'd with a transcendent Lustre and Dignity , to receive a Reward with the Soul. Yea , under the Mosaick Oeconomy , a future State was but obscurely reveal'd ; but under the Dispensation of the Gospel , we have a most charming Landskip of Heaven , and the way to obtain it is set in the most clear and certain light . Secondly , This Doctrine may be improv'd to guard good men against the slavish fears of Death . Why should the Righteous be afraid to repose upon a bed of dust ? Death is but a sleep , from which we shall be awaken'd in the morning of the Resurrection ; and Christ , as you have heard , hath disarm'd Death of its Sting , and alter'd it in its very nature to the Righteous . I confess , I do not wonder that the wicked and profane are afraid of Death , for they know it puts a period to their Pleasures , and begins their Torments ; it snatches them from the joys of Life , and fixes 'em under the agonies of the second Death . So that some not only fear Death it self , but the very name of it is terrible : which occasion'd a Prince that I have read of , to forbid the mention of it in all his Court. Yea so enslav'd are some by the fear of Death , that they conceive an abhorrence at the sight of a Coffin , the dress of Mourners , and the solemnities of a Funeral ; which ( as one says ) are only the Outguards that make up the Retinue of the King of Terrors . 'T is reported of Alexander , who had often encounter'd the numerous Armies of the Asian Monarchs , and despis'd the terror of Battels , yet when he was seiz'd with a mortal Disease in Babylon , he was so afraid of Death , that his Court was fill'd with Diviners and Victims , and all the little arts of Superstition were us ▪ d to preserve his Life . And indeed all men have just reason to fear Death , who have nothing but a gloomy prospect beyond it , the terrible apprehensions of an angry God , and a tormenting Tophet . But such whose guilt is remov'd by the Blood of Christ , and their Souls renew'd and cleans'd by the Spirit of Christ , have no reason to fear Death , for it approaches 'em without a sting . Thirdly , From the Doctrine I have establish'd , we learn of what necessity it is to be united to Christ ; for 't is only such that shall have part in the first Resurrection , over whom the second Death shall have no power ; 't is only such as die in the Lord , i. e. united to Christ by the Spirit and Faith , that are said to sleep in Jesus , and that God our Saviour will bring with him . I know that some men think themselves very witty , when they ridicule the Doctrine of Union with Christ ; but I am sure they are very miserable , if we may take the word of an Apostle for it , who says , that if any Man have not the Spirit of Christ , he is none of his . Now none but such as belong to Christ shall attend his Triumph at the last day , and reign with him in his immoveable Kingdom . Fourthly , How great are our Obligations to our Redeemer , who hath alter'd the very nature of Death by dying in our stead , and given us assurance of our Resurrection by his own rising from the dead . O the heights , the depths , the lengths , the breadths of the Love of God in Christ Jesus ! O , shall not our Hearts burn with a grateful flame ! and shall not his unexampled Love render him exceeding precious to our Souls , and cause us to strike up with the Church Triumphant , Worthy is the Lamb that was slain to receive Power , and Riches , and Wisdom , and Strength , and Honour , and Glory , and Blessing , for ever and ever ! Fifthly , How little reason have those that are united to Christ , to desire any long tarry in this World , which is a sink of Sin and Sorrow , a place of gloominess and darkness ; where we constantly suffer , and are always in danger of sinning . Moreover , while here , we are kept from our Inheritance and our Father's House : Therefore it better becomes a true Member of Christ's Mystical Body , to desire rather to depart , and to be with Christ , which is best of all . Sixthly , How great is the difference betwixt the death of a Believer and that of an Infidel . They may both fall by the same diseases , and their Dust be mingled in the same Pit ; but their immortal part will be everlastingly divided : There is a great Gulf fixed between the Spirits in Prison , and the Souls in Paradise . We read that when the rich Man died , in Hell be lift up his Eyes , being in Torments ; but when the religious Beggar left this World , he was carried by Angels into Abraham 's Bosom . An impenitent Sinner at death loses the very Shadows that he courted for Happiness ; but the Saint heightens his Felicity into Perfection . Mark the perfect Man , and behold the upright ; for the end of that Man is peace . Lastly , If such as sleep in Jesus God will bring with him , then let us not sorrow like those without hope when God removes our Relations and Friends by death , especially such whom we have good ground to believe are fallen asleep in Jesus , as blessed be God we have of that excellent and worthy Gentleman Mr. ABBOTT , whose Death has given the sad occasion to this Discourse : And is he dead ? Well , but his Name lives , and will be fresh and fragrant to Posterity . And I cannot do Justice to his Memory , without taking notice of those Graces and Virtues that eminently shin'd in his Conversation and Conduct ; for the Memory of the just shall be blessed , and the righteous shall be had in everlasting remembrance . I am not now to give the Character of one that dwelt in a shade , but of one whose publick Imploys expos'd him to a continual view , so that I doubt not of a crowd of Witnesses to attest the truth of what I shall say . I confess , to collect all that was excellent and imitable in the deceas'd Gentleman , is too big a task for so unskilful a Person as I am , who can but lay the dead Colours of his Character , and must leave the finishing strokes to more artful Hands , to Men of better Judgment , of greater compass of Thought , and exactness of Stile . I must own I am at a loss where to begin , and what part of his excellent Character I shall insist upon ; but I think his Piety towards God may properly enough be spoken of in the first place . He began very early to be religious , devoted to Heaven the flourishing bloom of his Youth , the first and best of his time ; he had well studied and digested the great Articles of the Christian Faith , and had right Notions of the Person and Mediatory Work of Christ , which had a mighty influence into his whole Conversation ; for tho he liv'd in a crowd and hurry of business , yet he lost not his Religion in the midst of it , but kept close to the private and publick Duties of Divine Worship . With what seriousness and diligence did he attend on Sermons , and what Pains did he take in the writing and repeating of ' em ? which was the more extraordinary , because his publick Imploys engag'd him in writing even to toil and fatigue . He was not a Gentleman that affected Singularity , or pretended to more Purity than other Christians ; but there was a native gracefulness that attended his acts of Piety and Devotion , which he manag'd without Pomp or Noise : this was an evidence of his great Humility , a Grace very conspicuous in him , as some of the poorest in this place cannot but have observ'd , to whom he carried it as if they had been his Equals , which added a mighty lustre to the rest of his Virtues . His Zeal for spreading the great Truths of the Gospel was strong and regular , bright and flaming ; for notwithstanding his many necessary Avocations , he would redeem time to advise and assist in the promotion of substantial Godliness . His Sincerity was very extraordinary and visible , for he appear'd always with great freedom , simplicity and plainness in Conversation ; he detested all Reserves and Disguises , 't was too mean for him to appear in Masquerade , tho Alamode : Integrity preserv'd him from the meanness of Flattery , and he preserv'd his Integrity amidst a thousand Temptations . He was a true Nathanael , who by the Grace of God ( abating the common frailtys of human Life ) might be said to keep himself unspotted from the World ; for he acted like Joseph in the Court of Pharaoh , only with this difference , that he had not learn'd to swear by his Life . In his Family he was very exemplary , gave great encouragement to the beginnings of Piety , but deeply resented the negligence of Servants or Children that should absent themselves from Family-worship . The Company he most delighted in , was such where he might either do good , or receive it ; and indeed I may say , that ( like the Master he serv'd ) he went about doing good ; for as he sought out Objects to exercise his Charity upon , so he would thank his particular Friends when they told him of any that were deserving of his Alms , and would as chearfully relieve 'em in the most generous and noble manner . He was never deaf to the Complaints of the Poor and Miserable , nor blind to the Marks of their Poverty ; neither did he shut his Heart , his Purse , or his Door against 'em : he did not only wish 'em well , and give them soft language , but afforded 'em solid Supplys . He was truly that liberal Man whom Solomon speaks of , that deviseth liberal things : For as he was created in Christ Jesus to good Works , so he did abound in all the Fruits of Righteousness and Charity , which are by Jesus Christ to the Praise and Glory of God the Father . And tho he was thus rich in good Works , yet his charitable Distributions were never attended with the sound of a Trumpet , but dispers'd to multitudes in the most silent and secret way . He deliver'd the Poor that cry'd , and the Fatherless , and him that had none to help him ; the blessing of him that was ready to perish came upon him , and he caused the Widow's heart to sing for joy . Yet in all this he observed the Rule of our Saviour as near as possible , not letting his right hand know what his left hand did . He gave very liberally , tho very privately , to encourage the bringing up of a Pious and Learned Ministry in Ireland ; and understanding that such a Design was forming in London , he offer'd most generously to encourage it , but before it could be accomplish'd , cruel Death fetter'd those hands that were always active in dispensing the most noble Charities . And I think it no contemptible Branch of his Character , that he paid a deference and respect to all that were of the Sacred Order of the Ministry , under what denomination soever they passed : Tho his Ears were not servilely boar'd to any , for he did not look on 'em as Lords of his Faith , but Helpers of his Joy. Yet , I say , he was not wanting to afford 'em the Testimonies of his Respect . He gave liberally to support several Lectures ; particularly he encourag'd that which is carried on in this Place : for he was a Gentleman of universal Charity to all that bore the Image of Christ . He was very tender of the Reputation of all Men ; and as he could not endure to hear the Follies of Men made a matter of Diversion , so he always deeply resented the Reproaches and Calumnies that are too commonly the Sauce of Conversation , and look'd upon a Man's good Name as too valuable to lie at the mercy of every Jester : so that I may say he was as free from rash Censures , as he was from deserving ' em . He was always ready to compose any difference betwixt contending Parties , which he did with that dexterity and impartiality , that that Man was suspected to have a very bad Cause that declin'd his Arbitration . As to his acquitting himself in his publick Imploy , it was with that Honour that few Men in an Age do ; he was so little charm'd with the glitter of Wealth , and his Mind was so imbu'd with the Principles of the Christian Religion , that he thought it below him to raise his Estate by the mean practices of Craft or Violence , Bribery or Oppression . He fear'd God and honour'd the King , and did not meddle with those that are given to change : His Loyalty to his present Majesty William the King of Great Britain and Ireland , and the remarkable Services he has done ▪ in contributing towards supporting the Credit of the Nation at a time when it run very low , are too well known to need reciting here . Should I speak of him as a Husband , a Parent , a Master , or a Friend , I may say without an Hyperbole , he had few Equals under Heaven ; for never did I see a more affectionate Husband , tender Father , pleasant and faithful Friend . Yet all these things that I have mention'd , and a great many more I have not time to name , that are lovely and of good report , could not prevent his being seiz'd with a mortal Sickness ; For what Man is he that liveth , and shall not see Death ? Shall be deliver his Soul from the hand of the Grave ? Selah . His Illness was more violent and dangerous than was generally apprehended , till within a day or two before his Death : he then being ask'd concerning his hopes of eternal Life , declar'd , They were fix'd on the Satisfaction and Obedience of Christ , and that upon the Righteousness of the Redeemer alone he rested for the pardon of his Sins and everlasting Happiness . But immediately after this he grew delirious , and so was render'd uncapable of discoursing distinctly concerning Divine things ; yet even while he was thus indispos'd , he desir'd me to pray with him , and told me that he heartily joyn'd . Indeed a few hours before he dy'd he lay a little compos'd , and we imagin'd that some revival would have ensu'd ; so apt are we to flatter our selves with the belief of that which is the matter of our earnest Wishes . But alas ! one hour sunk all expectation of Life , and the next put a Period to it . Thus liv'd and dy'd that admirable Person whose Decease has occasion'd this Discourse ; and tho he be dead , yet he speaketh , and his Works praise him more in the Gate , than I have done from the Pulpit . Is he dead ? he is not gone out of the World , but remov'd to a better part of it ; he has only chang'd his Place , his Company , and Work. Therefore you his sorrowful surviving Half , and the rest of his mourning Friends should not think on him as lost , but as set at liberty ; not as decaying among the Clods of the Valley , but as shining on an illustrious Throne . Stop your Tears , for were he sensible of your Grief , and capable of making a pause in the midst of his Hallelujahs , he would say to you that survive , Weep not for me , but weep for your selves . Therefore let us all think what Improvement to make of this sudden and surprizing Providence : And those things that 't is proper to instruct us in , I shall but just name , and conclude : Let this Providence put us on the most serious Consideration ; In the day of adversity consider , says the wise Man. Let us consider and reflect upon the vanity and uncertainty of human Life ; surely when so bright and vigorous a Flame is so suddenly extinguish'd , that Scripture is eminently fulfill'd that says , Verily Man in his best Estate is altogether Vanity . Let us learn a holy Indifferency to the things of this World ; let us be convinc'd how ineffectual are all kind of means to preserve Life when the Decree is gone forth . If the Skill of Physicians , if the melting Affection of a Wife , and the fervent Prayers of Ministers could have prevented the Death of our Friend , we had not been mourning here at this time : Therefore let us adore the Soveraignty of God , who acts as he pleases , and gives no account of his Matters to the Children of Men. Let us trust in the Lord , who changeth not , and submit to his disposing Will , which is directed by Wisdom and Love. Finally , prepare to follow ; Be ye also ready : walk with God while you tarry here , that when he calls you out of this lower World , he may take you into his blissful Presence , and say unto each of you , Well done , thou good and faithful Servant ; thou hast been faithful over a few things , I will make thee Ruler over many things : enter thou into the Joy of thy Lord. FINIS . Notes, typically marginal, from the original text Notes for div A54873-e440 ● Cor. 7. 31. Job 21. 24. Gen. 23. 2. Job 1. 7. Ver. 20. Ver. 21. Joh. 11. 33. Ver. 34. Ver. 36. Eccles . 3. 4. Isa . 57. 1. Jer. 22. 18. Job 27. 13 , 14 , 15. * Nil agis , dolor ; quanquam sis molestus , nunquam te esse confitebor malum . * Epist . 63. Inter exempla eorum fui quos dolor vicit . 2 Sam. 18. 33. Gen. 37. 34 , 35. Jer. 31. 15. 2 Sam. 21. 10. * Senec. Epist . 9. Omnia bona mea mecum sunt , Justitia , Virtus , Temperantia , Prudentia , hoc ipsum nihil boni putare quod eripi possit . * Dr. Bates . Joh. 11. 11. * 1 Cor. 15. 6 , 18 , 20 , 51. Eccles . 12. 7. 2 Cor. 5. 8. Isa . 57. 2. Job 3. 17 , 18. Rom. 6. 13. Eccles . 9. 10. Rev. 14. 13. Joh. 9. 4. 1 Cor. 15. 56. Rom. 8. 1. Gal. 3. 13. 1 Cor. 15. 55 , 57. Hos . 13. 14. Heb. 9. 28. Phil. 2. 9 , 10 , 11. Acts 26. 8. Mr. Beconsal . Job 19. 25 , 26. John 5. 28 , 29. Dr. Hody . 1 Cor. 15. 51. Heb. 2. 14. 1 Pet. 1. 19. Acts 2. 24. 1 Cor. 15. 12. Joh. 11. 25. 1 Cor ▪ 15 ▪ 20 ▪ ●● 22. Rom. 8. 11. Phil. 3. 21. Rev. 1. 15. Mark 1● . 43 ▪ 〈…〉 . 1 Cor. 4 ▪ 15 , 53. 1 Thess . 15 , 17. 2 Thess . 1. 10. Rom. 8. 9. Rev. 5. 12 , Mr. Cruso . Luke 16. 22 , 23. Psal . 37. 37. Psal . 89. 48. Mat. 25. 21. 
A55143	----	A sermon preached at the funeral of Mr. Jos. Glanvil late rector of Bath, and chaplain in ordinary to His Majesty, who dyed at his rectory of Bath, the fourth of November, 1680, and was buried there the ninth of the same month / by Jos. Pleydell ... Pleydell, Josiah, d. 1707. 1681 Approx. 32 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A55143 Wing P2569 ESTC R17110 13645600 ocm 13645600 100911 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55143) Transcribed from: (Early English Books Online ; image set 100911) Images scanned from microfilm: (Early English books, 1641-1700 ; 1040:8) A sermon preached at the funeral of Mr. Jos. Glanvil late rector of Bath, and chaplain in ordinary to His Majesty, who dyed at his rectory of Bath, the fourth of November, 1680, and was buried there the ninth of the same month / by Jos. Pleydell ... Pleydell, Josiah, d. 1707. [2], 25 p. Printed for Henry Mortlock ..., London : 1681. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons. 2002-05 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-07 Emma (Leeson) Huber Sampled and proofread 2002-09 Aptara Rekeyed and resubmitted 2002-10 Emma (Leeson) Huber Sampled and proofread 2002-10 Emma (Leeson) Huber Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL OF M r. Jos. Glanvil , Late Rector of BATH , and Chaplain in Ordinary to His Majesty : Who dyed at his Rectory of Bath , the fourth of November , 1680. and was Buried there the Ninth of the same Month. By Ios. Pleydell , Arch-Deacon of Chichester . LONDON , Printed for Henry Mortlock at the Sign of the Phoenix in St. Pauls Church-yard , and the White Hart in Westminster-Hall . 1681. REVEL . XIV . Ver. 13. And I heard a voice from Heaven , saying unto me , Write , Blessed are the dead which dye in the Lord , from henceforth , yea saith the Spirit , that they may rest from their labours , and their works do follow them . THe more attentively we consider the Christian Religion in any of its parts , we find greater grounds for the confirmation both of its Author and excellency ; so infinitely does it surpass all those writings of that nature , which the great Sages of the World , have , with so much superciliousness on their part , and admiration from their respective followers , I may add too ( all things considered ) not without meriting due praise from us , delivered to their Scholars . And this will appear evident and undeniable if we but parallel them in any of the chief heads ; for instance , in the principles upon which our Religion does proceed , the precepts it contains , and the rewards it appoints ; which division will comprize the summ of what we profess : In all which the great Masters of Heathen wisdom , do plainly discover , either a great deal of Ignorance , or malice , in prevaricating that light they had reflected upon them from Jewish tradition , so that it may be well doubted whether their Symbolick Divinity were not design'd rather to conceal their own Ignorance in what they pretended to , than to secure the rites and mysteries thereof from the vulgar's profanation . For example : 1. Take first the Principles , those truths that are the Basis and foundation of our Religion ; such as are the Being and Nature of God , the Creation of the World , the Fall of man , and his Redemption by a Messias , the Immortality of the Soul , and the Resurrection ; 't is plain the whole Philosophick world had none , or but a very imperfect knowledge of almost all of them ; However some , of their lavish Charity , have endeavour'd to squeeze as much from their writings : Nay , that they were not without some knowledge of our greatest Mysteries , viz. of a Messias under their Daimono-Latria , and even of the Trinity in Plato's Triad , and the Resurrection of the body , under the Indians Palin-genesis : But no body that has any veneration either for the Scriptures , or but for Truth in general , but must see and acknowledge that all this is but tortur'd from them . Nor may we deny this further , that whatever Notions of this kind they had , were but traditional in respect of their Origine , and conjectural in reference to their ambiguity and uncertainty . 2. The like is to be said of their Rules and Precepts of virtuous living . For we may not detract thus much from them , that they have recommended many excellent Institutes to their Sects . You shall collect among them many very admirable sayings , such as these ; To know our selves ; to abstain from vice ; to bear afflictions : to do justly , and speak truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . do as we would be done by ; and many more . Indeed for that kind of Divinity which was deducible from the Rules of common prudence and observation , and depended not chiefly or solely upon Divine Revelation , they have done extraordinary well : And if they had not furnish'd us with so many famous examples of Vertue too , it would not reflect so much upon the Professors of Christianity , which in the spirituality of its precepts has as far exceeded all that they have writ , as some of their Lives have most of ours ; though that be not to be imputed to our Religion , unless it were justly chargeable upon the vitiosity or defect of its Principles or Rules . Thus miserably however do we compensate the Divine culture ; and as if Nature abhorring so great a disparity betwixt mankind , would thus ballance the Heathen with the Christian World ; by opposing their Imperfect Knowledge , but severer Vertue , to our diviner Laws , but greater licentiousness in Practice : Many of them having , by as great proportions exceeded us in their endeavours after goodness , as we do them in the knowledge and other means of it . 3. Last of all ( which brings it to our present subject ) Christianity propounds nothing but upon the fairest and surest encouragement imaginable . For the happiness of our Religion is both transcendently superiour to their discoveries and accompts of it ; and then also we are sufficiently and unquestionably assur'd hereof , i e. 't is not recommended to us upon plausible perswasions and inconclusive arguments , but in the genuine sence of St. Paul's expressions , 1 Corinth . 2. 4. in demonstration of the Spirit and Power . So that we see there is a kind of peculiar excellency in the Holy Scriptures , above all the Systems of the greatest Moralists ; the foundation of our Obedience being laid upon clearer and better principles , the practice of our obedience being carried higher by the spirituality of its commands , and the rewards of our obedience being incomparably greater , than what we can conceive , much less could they promise or bestow . 'T is the last of these that is contain'd in the Text , and for which I am to be further accomptable to ye in the prosecution of the words I have read . And I heard a voice from Heaven , saying unto me , Write , Blessed , &c. Wherein we have these following particulars principally to be observed . 1. The happiness of good men describ'd by its general nature , they are blessed , and by its integral parts , they rest from their labours , and their works do follow them . 2. The Security and Evidence upon which this happiness is promis'd and asserted , yea saith the Spirit . 3. The time of its perfection and accomplishment , partly in this life , but not fully nor completely till death , saying , Blessed are the dead that dye in the Lord. 4. And lastly , the Influence which the consideration of these premisses ought to have upon us , both in Life and Death , in reference to Obedience and Patience . And I. To begin with the description of that happiness , those rewards , which are propounded to us for the encouragement of our Obedience and Patience : Which are so great , that I am utterly ignorant by what measures to describe them to ye . The nature of that Celestial bliss as far transcending all our present felicities , by which we should judge of it ; as it does the very capacity of our meriting it . Sir Francis Bacon has observ'd , We can have but a very imperfect accompt of those things , which receed any whit near those extreams of Nothing and Infinity : because either by their parvity or immensity , they elude or confound our knowledge . And especially the latter , which choak the understanding ; and is like the beholding of the Sun , whose light and lustre , by which we discern other objects , marrs , and dimms our sight . Such is the transcendent excellency of our future bliss , at once the delight and amazement of our Intellectuals . In the description whereof our highest expressions are so far from being hyperbolical , that they amount but to a Litotes ; so that after our utmost endeavours we must content our selves with St. Pauls account of it , in his First and Second Epistles to the Corinthians , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unutterable , for that I take to be the meaning ( and not as we render it unlawful ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and also unconceiveable . So inevitably should we diminish the Glory of Heaven , by any expression , illustration , or parallel whatever . Which happiness of ours consists of , and is integrated by these two parts . The total privation of all evil . And the aggregate enjoyment of all good . Both which as they are necessarily requisite to the nature of the thing , so are they contain'd in the very notion of the word . For as the plurality of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Ashrei ] ostendit omnigenam beatitudinem ; so more expresly does the Etymology of the Greek word answer hereunto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immunity from evil , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremity of joy ; and accordingly 't is describ'd in my Text , first Privatively , and then Positively . 1. For the privative part , Rest from their labours , or which is all one , Immunity from Evil , by which this happiness is oft-times describ'd : for though the privation hereof simply and absolutely signifie no part hereof , the absence especially ; for by that reason you might call a stock or stone or any other insensible creature happy , as by the other a Horse or Dog might be said to be so when dead : yet inasmuch as it is more than a negation , namely the being deliver'd from a world of misery wherewith we are now infested , and more which we had deserved , and were once obnoxious to , which we also then behold in others of the same make and nature with us ; the contemplation hereof , by which it so widely differs from both the Instances , must needs fill our mind with an ineffable delight and satisfaction . Or at least if this indolency be no part of our happiness , yet is it so absolutely needful to it , that we cannot tell well how to conceive of it without this ; and much less can such a thing be as perfect happiness and degrees of misery conjoyn'd together . Nor did ever any Sect of Philosophers think otherwise , but those fullen and self-will'd Stoicks . That ever any body should be so mad to cry out in the extremity of pain and misery , Quàm suave , quàm dulce hoc est , quàm hoc non curo ! And I cannot but laugh at Possidonius his Rant , Nil agis , O Dolor , &c. There are divers instances of such who have born most exquisite miseries even to admiration , as well out of a kind of hardiness of nature , as greatness of mind ; and in that they were less miserable than the delicate and impatient : but whence was it ? either from necessity , or hope , or both ; this is Christian-like , but that is bruitish , if it were sufficient without t'other , but 't is not , for perpetuity would certainly render any evil intolerable . So that we are so far from being completely happy as long as any disease or inquietude of mind or body does attend us ; that the hope of being delivered is the only argument that can afford us any solid and rational comfort in our afflictions : For as to fatality , hoc ipsum est , said Augustus when one urg'd it ; and for the disease of Impatiency , 't is ( as one has excellently observ'd ) no proper consideration of comfort , but only an art of managing our trouble ; so as not to make it greater than really it is . 2. The other part of our happiness , and indeed the main , we call positive , and consists in the enjoyment of all good ; and is what St. Iohn intends by their works following them ; i. e. they shall then receive all those glorious rewards that God has promis'd to good and righteous men for all their service and obedience . We should in vain go about to recount them , they are so many and so great . In two things the Scriptures chiefly place it ; in the vision , and in the fruition of God. This is life Eternal , saith this very St. Iohn in his Gospel , to know thee the only true God , and Iesus Christ ; and again in his 1 Ep. Ch. 3. v. 2. It doth not yet appear what we shall be ; but we know that when he doth appear we shall be like him , for we shall see him as he is . The other is call'd the being with Christ , and the being united to him . St. Iohn 17. 21. That they all may be one , as thou Father art in me , and I in thee , that they also may be one in us . But this is not to exclude the other instances of our happiness , indeed it comprehends all the rest . For what are all the pleasures and contentments of the World , but as so many rays of that Sun and emanations of that fountain ? They are all contain'd with much more perfection in God , than they were created in their own natures : Whereupon it follows that they which are admitted into his presence , have all the goodness and perfections of all the creatures in the world united in God. So that whatever can delight either body or mind , there it is ; nor will there be any room to wish for or imagine more than what we have ; there being in him ( as an ingenious man expresseth it ) such a various Identity , that the fruition of him at once satisfies and creates desires , that without fatiety , this without disquiet . 3. To which if we add the eternal duration of this state , we attribute unto it a kind of complication of Infinities , a potential Infinity in the subject , actual in the object , and eternal in the continuance of it : Which single consideration is sufficient to advance it to an infinite preference above all earthly things imaginable ; because these things being founded in matter , and that being in continual flux and motion , here can be nothing permanent and lasting . Nor indeed would that be any addition to our present felicity . 'T is variety that makes these things appear excellent ; their mutability , is both the life and death of all present delights . A few repetitions make us abhor our food ; in less than a night and a day we grow weary of our Beds ; and 't is so in all the other instances of our Nature , and 't is more so in those of our corruption . But 't is otherwise in the attainment of the ultimate end , where all our appetites are arrested and detain'd . Indeed we no sooner experience these things in the fruition , but we straightway nauseate them ; finding them so pitifully allay'd with mixtures of evil , and prove so miserably short of what we desire and expect from them . But 't is otherwise there , the excellency of those Celestial Objects will disappoint our expectation by their transcendency , as much as in all other fruitions their emptiness is wont to do . So that Eternity , though but a circumstance which does only superinduce a kind of extremity or perfection to what it is conjoyn'd with ; and may as well be drawn in to enhanse our misery , ( for what more than this makes the condition of the damn'd so horribly dreadful , whereby they are excluded from all hope , the very seed and lowest degree of felicity ? ) Yet is it so necessary to what we are speaking of , as that without it those joys of Heaven , though otherwise absolute and infinite , would suffer a contradiction , and become imperfect : And that not only for the future , but the present , by introducing such passions as must needs debase and allay the highest delights . So that by being thus secur'd in the possession of our happiness , we receive thereby an unspeakable addition to it . II. Proceed we next to shew you the Security and Evidence , upon which this happiness is promis'd and asserted , and whether it bear any proportion to our duty and the Rewards of it , for so we are allow'd to call them ; though not upon the account of merit , yet by reason of their necessary connexion with , dependance upon , and that kind ( such a one as 't is ) of proportion they bear to each other . There is a two-fold evidence God Almighty has given us , for the strengthning of our hope , and confirming of our faith , in the belief and expectation of the other World. The first moral , grounded upon the testimony of the Spirit ; the other I call natural , and is grounded in the things themselves . 1. The first evidence of our future bliss , is the testimony of the Spirit , express in the Text , Yea , saith the Spirit . But then we must have a care of what kind of Testimony of the Spirit we understand it : for , understand it as 't is vulgarly taken , for some act or operation wrought in and upon us , besides the Enthusiasm of it , fain would I be satisfy'd , what validity can there be in such a testimony , as it self needs something else to confirm it ? for so this testimony of the Spirit is to be tryed by its concordance and agreement to the word of God , nor do I know any other way to distinguish it from a motion or suggestion of the Devil 's besides . And though to err thus in this single instance may not be very pernicious , for I am not mighty solicitous , how it was wrought , so there be a firm perswasion in us of this truth ; yet in other cases I know how dangerous it is , nor is it safe in this , for it leaves a passage open and unguarded to down-right Atheism . By the testimony of the Spirit therefore I understand the word of God ; or the Scriptures as made known and prov'd to us to deriv'd from this Divine Spirit , which we may call the outward testimony thereof : for though St. Iohn knew this by the other way , as most certainly all others did who received any Revelation ; yet never was any other than the person himself assur'd that way . Nor do I make degrees of more or less certainty in the way or manner of the Spirit 's revealing a thing ; for the Apostles were as well assur'd of the infallibility of their doctrine before they wrought any miracles , as we are by them : but we were not nor could be so . But this notwithstanding , in respect of us we must admit of such degrees ; for no body I hope will be so blasphemous to equal such private dictates they have in their own breast to the divine authority of the Holy Scriptures . So then I make this to be the moral evidence of future happiness : God hath said it in his word . And this I call a moral certainty , not in opposition to divine and infallible ; as they are sometimes contradistinguish'd ; but only to natural : for we can desire no greater evidence , we cannot have a higher confirmation of any truth , than the veracity of Heaven to attest it . I do not know any proposition that carries greater self-evidence than this , That God ought to be believ'd in what he says ; and therefore though we may question the truth of the Revelation , 't is impossible to do so of any thing we acknowledge to be so revealed . So that the stress of this point lyes upon that great and necessary praecognitum in our Religion ; namely , the Divine authority of the Holy Scriptures . Upon which postulate if we proceed , there is as great certainty of the truth of this proposition , That good men shall enjoy eternal happiness after this life ; as if we should again hear that Daughter of voice , and God himself should sensibly attest it . 2. But there is another ground or evidence of our future happiness which I call natural , because it depends upon that Intrinsick Relation and consent there is between goodness and it ; the difference between them being only in degree , like the dawning of the Morning to the lustre of the Noon . For what is it to be happy but to be united to God ? and what does unite us to God but Love ? and what is the love of God but Religion ? And if you remove but all inward imperfections , and all outward impediments , there remains no difference at all . So that Virtue and Piety do not only dispose and prepare us for Heaven and Salvation , but we thereby receive and experience the very beginnings and anticipations of it . And though in respect of the mutability of our will and affections toward God and goodness in this world , we cannot be infallibly assur'd of it as to our own particulars ; because every alteration in the one produceth a like answerable effect as to the other : Yet in the general we may , even from hence , be very well assur'd hereof ; because there is nothing more requir'd to the compleating of our essential happiness , than an advance and progression in the same vertuous tract . And however it looks in a Divine , if we will speak rationally to the thing , we must allow the love and hatred of God to be the true natural causes of our salvation and damnation , even of their very eternity ; it being naturally impossible to be other than happy while we love God , and contrariwise if we hate him ; and this is the only instant cause of its continuation through all the durations of Eternity . And to remove your astonishment , see , how in this lower world , many stupendous and admirable works are daily produc'd which were mean and unnoted while they lay hid and contain'd in the seminal beginnings ; after the same wonderful manner by divers minute gradations does this divine Creature grow up from its first formation in our trembling and unstable desires , to the stature and perfection of Everlasting Glory . And yet there remains less doubt if we take in the Consideration of the Divine nature . How else will you vindicate the Justice of God in all the odd and confused occurrences of this World ? Where 's your infinite goodness and bounty , that suffers its servants always to be neglected ? what will become of an almighty and omniscient Justice if sinners are never call'd to an accompt ? Or one , or t'other cannot be . III. 'T is true indeed the compleating of this bliss ( which brings us to our next head ) is neither promis'd , nor to be had in this life . 'T is at Death these rewards become due and payable . — Dicique beatus Ante obitum nemo , supremáque funera possit . It has been the constant method of Divine providence , to cause the most excellent things to follow and arise from the most uncouth and unlikely . Thus in the Creation order springs from confusion , and the Light is made to attend the darkness . Contrary to the methods observ'd by Nature , where the causes are ever more worthy than their effects from their first beginning downward . Now as he is pleas'd to transcend and deviate from the tracts and capacities of natural Agents , thereby to assert his Prerogative , and render his omnipotency more conspicuous to the world : So is he no less delighted to use the same recesses in displaying his Grace ; evermore ushering in his mercies with the Black Rod , thereby inhansing and endearing our subsequent refreshments . And though the goodness of those celestial inhabitants , and the happiness of their condition , need neither foyl nor artifice to render that or their acknowledgements of the Divine favour greater : Yet however if we consider these things as a reward and incouragement of our obedience , the proceeding thus is but regular and necessary ; that we should do our work before we receive our wages , and finish our undertaking , before we demand satisfaction . Earnest and Security Heaven has vouchsaf'd us , but to deposite the whole in hand , this were , not to encourage but bribe our Obedience . This were to destroy Morality , and turn Vertue into Nature . Nor yet is the Divine goodness less communicable in this life , but we are not so capable of receiving it . For look as in Nature neither the single excellency of the Object or the Agent alone is sufficient to produce any notable effect , but both are requir'd : So likewise in Religion , all the effects of the divine grace and bounty ( though that be free and infinite ) are limited and determin'd by our capacities and reception . So that while our Appetites , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are call'd in Scripture , that are to be the receptacles of all this Glory , are , either replenish'd with the vain and sinful objects of this Life , or , are straitned and contracted by the weakness and imperfection of this dull and lumpish matter , they must be rid of the one and devested of the other , and then , we should be instantly happy . You have seen the happiness of the Christian man ; there are indeed encouragements of another nature , namely , earthly blessings and temporal rewards , our whole present interest , unless it happen to interfere at any time with the other . Religion has descended to the securing of these too , and that not only by moral designation , but by a proper and natural efficiency ; so that we cannot better prosecute our present interest , than by the methods of Religion . And by this gracious and happy complication of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , they are made to become helpful and assisting to each other , serving reciprocally as a means or motive either to other . But this encouragement is neither proper nor adequate to Christianity ; since it may be as well pursu'd by natural , as by divine rules , better perhaps by diabolical arts than either , nothing experimentally so inriching men , as sordidness , oppression , and other violences and frauds . The Devil in all likelihood , giving the fairest prospect , and most likely possession of the Kingdoms and glory of this world . But they are things , I have shewn you , of a nature infinitely more sublime , that Christianity propounds to its observers ; The rewards of our Religion , exceeding as well the capacities of our Nature , as all those other things . To the attainment whereof , as all vicious practices are extremely contrary ; so have all the others Philosophick transactions been miserably vain . Some weak and glimmering light the Heathen had of these things ; which it is not certain whether they collected from some fragments of tradition , or extracted from the principles of natural reason ; but which way ever it came , it was so weak and imperfect , as serv'd to shadow , not help to discover , but eclipse the transcendent excellency of that State ; till , as the Great Apostle of the Gentiles saith , Life and Immortality were brought to light by the Gospel . And indeed without this all other proposals were unsuitable to its professors , and disproportionate to the difficulty and severities of Religion . Cicero saith , None ought to be deem'd a vertuous or a just man , that will be allur'd affrighted from his duty , by any advantage or disadvantage whatever : But who , trow ye , would abide both these , upon no other consideration , than barely to have acted according to the sentiments of right Reason , or in hope to acquire an insignificant fame of Vertue , of which they could have no knowledge or remembrance after death ? And for this cause I judge the Stoicks more absurd in their morals , than the Epicureans , considering the principles that is upon which they built . For 't is the premise and not the inference of theirs , that 's so urg'd by the Apostle , Let us eat and drink , 1 Cor. 15. 32. But now the Christian Religion propunds such overtures to our Obedience and Patience , as may justly and reasonably encourage us thereunto . IV. For a Conclusion , let us take in the Importance of that Phrase of [ dying in the Lord ] which relates primarily to Martyrdome ; but must also be extended to as many as live and dye in the faith of the Holy Jesus . The result of all is this : That we would so consider this happiness , as every of our great interest , that we forfeit not our propriety therein , by a vicious and sinful life . There 's nothing else can render it hazardous or doubtful , but that , which indeed in the very nature of the thing renders it impossible . Let us not repeat Esau's folly , sell our birth-right for a trifle ; and for the sake of some pitiful lust proscribe our selves out of our celestial inheritance . Neither let us contemn our happiness for being feasible . Were wilful poverty and certain Martyrdome , part of our duty , and inseparable appendages of our Religion , there is tentation enough in the proposals , to make us conflict with the greatest difficulties , and overcome them . When Christianity was thus attended , and had nothing else to recommend it self to the world , besides the reasonableness of its injunctions , with what holy violence did those blessed Saints storm Heaven , and with a strange eagerness pursue Martyrdome ! But now as if the fervour of our Devotion were only kindled and maintain'd by Antiperistasis : Now I say the Impediments are remov'd , and Religion is become a part of our Civil obedience , and made necessary to our secular interests , and guarded with a great many other temporal Phylacteries , men are yet more hardly wrought upon to be Religious , the consideration of a single lust shall be able to weigh down all . And if any would seem to have a greater zeal for it than ordinary , as if they were in love with the troubles of Religion , and not the thing ; they suffer their heat to spend it self in little piques and contentions , and about things of none or ill moment , in maintaining of parties , and opposing their Superiours , and not in Devotion , Obedience , Charity , Humility , and the like , as they ought . In short , Christians , let the thoughts of this blessedness , excite our affections Heaven-ward , and quicken our endeavours : Let it animate us against all difficulties , and buoy us up above all adversities ; Let it cheer us in our duty , quiet us in affliction , and comfort us in death . That so living unto Christ , we may at last dye in him , and in the end be for ever blessed . And now to accommodate all to our present case . It has pleas'd God to take away this extraordinary man , for such , considering all things , we must needs allow him ; and because 't was somewewhat early , I think of Dr. Hammond's notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text , the sooner the better , the better for him , no doubt . I had once thought to have given you his Character , but I am not asham'd to tell you , I found me not able to do it worthy of him . And calling to mind a saying of one of the Roman Historians , I soon desisted from any further attempt of it ; who when he was reckoning up some of the great men of that age , Virgil and Ovid , Livie and Salust , and going to commend them , stops , and concludes thus : But of men of Eminency , as their admiration is great , so is their censure full of difficulty . As to those Relations that are more nearly interessed in this solemnity ; I would beseech them to remember , that all Indecency and excess of Grief , for our deceased friends , must needs reflect upon the memory of the dead , or the discretion of the survivers . God enable them to bear it : And supply this loss to them by his Grace and Providence : Let me say , and to the Church of England , by increasing the number of such men , of no worse Learning , Integrity , and Courage ; that are able , and dare defend her against the encroachments of Popery and Fanaticisme . Now to God only wise be Glory through Iesus Christ for ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A55143-e160 1 Ep. c. 2. v. 9. 2 Ep. ch . 12. v. 4. Joh. 17. 3. Phil. 1. 23. 1 Tim. 1. 10. 
A55741	----	Christ's revvard of a Christians watch and ward, or, A sermon preached at the burial of Mr. John Berry of Thorverton in the countie of Devon, Aug. 23, 1654 by John Preston ... Preston, John, b. 1598 or 9. This text is an enriched version of the TCP digital transcription A55741 of text R1152 in the English Short Title Catalog (Wing P3297B). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 46 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A55741 Wing P3297B ESTC R1152 12181821 ocm 12181821 55690 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55741) Transcribed from: (Early English Books Online ; image set 55690) Images scanned from microfilm: (Early English books, 1641-1700 ; 115:7) Christ's revvard of a Christians watch and ward, or, A sermon preached at the burial of Mr. John Berry of Thorverton in the countie of Devon, Aug. 23, 1654 by John Preston ... Preston, John, b. 1598 or 9. [6], 16 p. Printed by W. Bentley for F. Eaglesfield ..., London : 1655. Reproduction of original in Harvard University Libraries. eng Berry, John, d. 1654. Funeral sermons. Sin -- Sermons. Sermons, English. A55741 R1152 (Wing P3297B). civilwar no Christ's revvard of a Christians watch and ward. Or A sermon preached at the burial of Mr. John Berry of Thorverton, in the countie of Devon Preston, John 1655 9157 26 0 0 0 0 0 28 C The rate of 28 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-04 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-07 Emma (Leeson) Huber Sampled and proofread 2004-07 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion CHRIST'S REVVARD OF A CHRISTIANS WATCH and WARD . OR A Sermon preached at the Burial of Mr. JOHN BERRY of Thorverton , in the Countie of Devon ; Aug. 23. 1654. By JOHN PRESTON Minister of the Gospel there . Upon these words of our Saviour , LUKE 12. 37. Blessed are those servants , whom the Lord , when he cometh , shall find watching . LONDON , Printed by W. Bentley , for F. Eaglesfield at the Marygold in S. Pauls Church-yard . Anno Dom. 1655. To the Worshipfull THOMAS BROWN Esquire , Alderman of LONDON , Grace and Truth by JESUS CHRIST . SIR , IT may be said of your famous City , as sometimes of Tyre . She is the Crowning City , whose Merchants are Princes : whose Traffiquers are the honourable of the Earth , Isa. 23. 8. But what became of Tyre , that noble and ennobling City ? her Crown was laid in the dust , and her Honourable in the streets . And why ? They were haughty and knew not the Lord , neither regarded they the God of Jacob . They did not know ; in their affairs they eyed not the Crown of Righteousness , neither were Traffiquers with Heaven , therefore they perished from off the Earth . Your City , as a stately Princess , wears a goodly rich Crowns on her head , Crowns her Merchants and inhabitants with wealth and honour ; and you confess that it is not for your Righteousness that the Lord hath spared you , but that It is of the Lords mercies , that ye are not consumed , because his compassions fail not . Lam. 3. 22. I will not accuse you for Pride and haughtiness , for trampling under foot the glory of England , the Preaching of the Gosple of Righteousness , nor for Blasphemy , Heresie , Apostasie , Oppression , self-love , and self-seeking , serving your selves upon Christ and upon his Gosple , for I have often heard you , upon your publick fasting-daies and daies of humiliation , to accuse and condemn your selves for these and the like City sins , onely I grieve to see these Rebels and Traitors against God to get a Reprieve , and I heartily wish that the day of their Execution were come : for , the putting of these to death will be your life . For the Prophet Micah tells you how you shall be still renowned , the Crowned and the Crowning City . To do justly , to love mercy , and to humble thy self to walk with thy God , Micah 6. 8. You must meet God every day upon the Royal Exchange . Here you must barter Nature for Grace , Error for Truth , your own Righteousness for Christ ; ( and who will not part with dross for Gold , Pibbles for Pearls , Rags for Robes ? you must put off ( saith the blessed Apostle ) concerning the former conversation , the Old Man , corrupt through the deceitfull lusts , and be renewed in the spirit of your minde : and put on the New Man , which after God is created in Righteousness and true holiness . Ephes. 5. 22 , 23 , 24. Your main case must be for your religious Factorage , and to keep up your noble Trade with Heaven . Your Merchandize must be for them that dwell before the Lord , to eat sufficiently , and for durable cloathing . Isa. 23. 18. Let Prayer continually go forth with your loaden vessels , and the Spirit of God will Pilot ye . Then shall ye have good Markets indeed : and Oh , the rich returns that will flow in unto you ! Blessed are the Merchants , that walk and talk with God daily upon the Exchange . When God and the Soul are Partners , Oh , the sweetness and fullness of that Communion and entercourse ! See how our Saviour loveth such a soul as is busied in heavenly negotiations , when he likens the Kingdom of Heaven to such a Merchant , who seeking goodly Pearls , when he had found one Pearl of great Price , he went and sold all that he had and bought it . Matth. 13. 45 , &c. The true Christian is this Merchant ; a Merchant adventurer , he ventures riches , honours , pleasures ; life and all , he trades for Pearls , that is , he seeks ( with labour , cost , and danger ) for heavenly knowledge , the Pearl of great Price , or the peerless Pearl is Christ Iesus . A Pearl is bred of a caelestial humour or dew in shell-fishes : Christ by heavenly Influence was formed in the womb of the Virgin . Emanuel , God with us , or God-man is this Pearl . The value and worth of this Pearl no Arithmetician can sum up , it is infinite , of wonderfull virtue , most precious , A Pearl that makes Pearls , it makes vile sinners to be Pearls and costly Jewels , Malac. 3. 17. and turns every evil thing into Good for us , Rom. 8. 28. as the Philosophers stone turns every thing it toucheth into Gold . This Pearl , Christ Iesus with all his gifts , graces , virtues , merits , and Priveledges is derived to us by the means of his ordinances . These are the Cabinets and Caskets of this Pearl . God offers Christ in his word , he is willing to barter with us . Come buy . Isa. 55. 1. I Counsel thee to buy . Rev. 3. 18. In it God desires us to be good to our own souls , to receive the soul-saving , soul-enriching Pearl , thus offered ( as these Texts , 2 Cor. 5. 20. Deut. 5. 29. Luke 13. 34. do testifie . ) As there the Merchant went and sold all , so doth the true Christian sell all . That is first , he parts with the estimation of all in comparison of Christ . Secondly , he hath a heart prepared actually to part with all , if he cannot enjoy it and Christ too . Thirdly , and especially , he parts with his sins all , not reserving a Zoar or a Rimmon , not keeping any one beloved lust or forbidden pleasure . Yea , Fourthly , he parts with his Affections , with all their Branches and Objects , if they will not stand with Christ . Whatsoever comes into competition with Christ , whether honours , riches , pleasures , yea his own life , he declineth it , and looseth all for Christs sake . And the gain of this Merchandize , no tongue is able to express . Thus do wise Merchants traffique whilst they live here on earth , a Countrey that is not theirs , venting their Commodities and transmitting all they can into Heaven , their own Countrey , against their Arrival and Receit there , with joyfull acclamations of Saints and Angels , and most rich and most honourable dwelling with their blessed Redeemer , soul-solacing , and hearts-satisfying friends , in perfect joy , compleat comfort , and fullness of all good things for evermore . The Lord remove and take out of the way , whatsoever letteth you in this blessed Merchandize , which is better than the Merchandize of Silver , and the gain thereof than fine Gold , Prov. 3. 14. Let your Merchandize be HOLINESS TO THE LORD Isa. 23. 18. here : so in the ballancing of your Accompt at the last day , you shall be clear out of debt with your heavenly Creditor , and receive a full and final discharge , together with a full remuneration of eternal happiness to you , and all carefull Accomptants with him , wayters and Preparers for him . Which negotiation and traffiquing with Heaven ( O sedulous and rich Merchant ) is set forth under many other Notions in Scripture . Amongst which is that of Watching for the Masters coming . What it is ; How this watch is to be set and kept , Motives to it , and the Reward of it , is as laid forth in the ensuing Sermon , in which your obsequious friend ( being dead ) yet speaketh . Many be the Epistles , ( which whilst he lived ) he wrote to you by my hand . Accept I beseech you of my appearing his Amanuenlis once more . And keep this by you . First , as a Remembrance of him that honoured you , and was faithfull and diligent to serve you in your employments in our Countrey . And Second , as a Funeral Ribband for your soul to wear , which may daily minde you of your mortal condition , and stir you up to get such necessaries and preparatives to go hence , that when ) you shall be no more seen on earth , you may enjoy the beatifical vision of our Lord Jesus in Heaven . So prayeth ; Sir ▪ your Worships Servant in our great Master , Iohn Preston . A SERMON , preached at the BVRIAL OF Mr. JOHN BERRY . August 23. 1654. Luke 12. ●7 . Blessed are those Servants , whom the Lord when he cometh shall finde watching . HEre Christ compares himself to a man lately married , solacing himself , preparing a place for his Spouse , leaving a servant at home to wait for his return . Christ hath married his Church to himself , is gone into heaven to solace himself , after his sufferings ( for he ●ught his Church with his bloud ) In the mean time we are to ●atch for the coming of our Lord . Blessed are those servants , whom ●●e Lord when he cometh shall finde watching . Where you have 1. The Master . 2. the Servants . 3. their Works . 1. Here is our Relation . Servants . 2. our Condition , a wayting a ●●tching Condition . 3. The encouragement . Blessed are those Ser●●nts , &c. 1. Our Relation , Servants . Doct. Our greatest Title of honour in this life , is to be Gods Servants ; his servants are Kings . To serve him is to reign , that is , over lusts , over sin . His service is perfect freedom ; He is greater than Alexander the great that subdueth his passions and corruptions . And hath made us Kings , Revel. 1. 6. ( us ) his servants , not onely in adopting us to be the Heirs of his Kingdom , but also ( through the power of the Holy Ghost ) hath made us Conquerours over sin , death , Hell , Sathan , and all our enemies , as it is written , in all these we are more than Conquerours , Rom. 8. 37. and he will Crown all his Members with glory and honour . Vse . 1. Account it so , & make great account of , and glory we in this Title . And indeed this is all our glory , our joy and rejoycing , that the Lord hath vouchsafed to call us forth to serve him , to wear his Badg and Livery . And it is a rich and beneficial service , we serve a Lord that hath the Scepter of Heaven and Earth , that will reward to a cup of cold water . A poor man beg'd a penny of Alexander , he gave the poor man a City ; what will our munificent , most magnificent Lord do if we ask in faith . He will give us a Kingdom , a glorious Kingdom , a Kingdom of glory that cannot be shaken . Ask of me , and I will give thee the Heathen for thine inheritance , and the uttermost parts of the Earth for thy possession , Psal. 2. 8. said God to his Son ; Aske of me in my Sons name ( saith the same God to his servant whosoever he be ) and I will give the Heaven for thine Inheritance , and the uttermost parts of the boundless Inheritance ( which is above ) for thy possession ; so that Gods servants may say every one of them , I am a Citizen of no mean City . I am a King of no mean Kingdom . I am a servant of the great God of heaven . He will not set us to gather stubble as Pharaoh , to work of our selves , but he will enable us to work ; where we fail , he will pardon ; and when we do his works by his own help , he will reward , Crown his own works in us ; and when our enemies oppress ▪ he will take our parts . Vse . 2. Do we our duty as servants , else the Lord will not own us . When David was contriving to build a Temple to the Lord , then 't is , Go tell my servent David ; but when out of Gods work , numbring the people , then onely Go tell David . So when the people of Israel did well , then , Go tell my people , but when they committed Idolatry , Go tell thy people , Exod. 32. 7. The Lord will not own us , if we be away from his work and service . But is it for nothing that God so highly honoureth his people ? Seemeth it a small thing ( saith David ) to be King Sauls Son in law ? So ( say I ) seemeth it to you a small thing to be the King of Sauls Sons by grace , to be his Servants ? Nay , dignity calls for duty , this honour looks for service and Gods servants must be watching , which is the 2. part . The second part of the Text is the condition . [ Watching ] Doct. It is the office of every Christian , constantly to watch and wait for the Lords coming . All wakers are not watchers . There is a natural waking , and there is a spiritual waking , and so there is of watching . Waking natural is when the obstructions of the spirits being dissolved , the spirits return into the senses ( for sleep is the binding up of the senses ) when upon the discessation of vapours ( that stopped the senses before ) there is a return of the spirit into the senses ; which may be done by some call , some motion , some stirring up of the body : or by some great shining light . In a spiritual sense . Worldly thoughts , and fleshly thoughts , as foggy vapours , do obstruct the workings of Gods spirit , and cause the soul to sleep in sin . God calleth by his word , stirs up good motions of his spirit , sends a proclamation by his messengers , scatters , a light , either the light , the delightsome light of his mercies , or the startling terrifying light of his judgements , or the light of divine truth , and awakens these sleepers . And this waking is a preparative to waching , as watching is a I reparation for the Masters Advent . Watching natural : is when upon waking we have our senses exercised , and are intent and carefully look about us to prevent some mischief or inconvenience , which careless security would let in upon us . Spiritual watching ( of which in the Text ) is when upon our waking , our souls are exercised , the faculties and powers bent and intent in the work which God hath set us to do , when we do quicken , actuate and raise up our graces , avoiding of evil , preparing for God , to prevent that hurt and dammage which a sleepy State brings upon men : Here 't is spoken of the vigils of the soul , yet the body may so far be taken in , as it is an Instrument of the soul in the action . In the Primitive times they had their vigils , because of present persecution , or when they had some great business in hand , to seek the Lord for direction or for preparation to the Sacrament . In process of time it fell into superstition , and the Papists rise up to their blinde devotions at certain hours of the night , which they call canonical hours . But how are we fallen from the zeal and piety of the primitive times ? — O quantum mutatus ab illo — Pectore . O where is the heart , and life , and spirit , the vivacity , the constancy and continuance in the service of God ? Sathans watch and play is more used than our Saviours watch and pray ? But to the doctrine . It is the office of every Christian to keep a constant and continual watch over his soul . Reas. 1. Because we are in danger of sin , and in danger by sin . In danger of sin , besides many other sins ; of that deadness and drowsiness and heaviness of spirit which hangs upon the best . In danger by sin , more than I can express , offending of God , the good Angels , giving advantage to Sathan , exposing our selves to his darts , grieve the good spirit of God , and put a sting into all other troubles , yea , sin makes the Blessings of God to be no blessings , birdlimes , or clips the wings of our prayers , hinders us from praysing God for his blessings . Sin is the continual make-bate between God and us , it separates all good from us , it withdraws our good God from us . It cankers our gold , blasts our good , embitters our comforts . It is cunning and will steal into our hears , unless we keep a Guard and set a diligent watch . What is it but the powerfull command of sin ( which like the Devil in the man possessed ) casts us sometimes into the fire , where we burn and boyl with lust ; sometimes into the water , where either we swim with vain delights ; or are drowned with the drunken pleasures of this flattering world ? sometimes it blows us up into the air , with a giddy desire to hunt and hawk after the honours and preferments of the world , and anon throws us down groveling on the ground , nailing our affections to this earth with the covetous desires of worldly goods . Sin lies daily and hourly at our doors , at our beds , at our boards , in solitariness , in company , in the house , in the field , watching to surprize us , therefore we ought constantly to keep our watch , because of the danger . Reas. 2. Because the life of man is a Pilgrimage , and we travel through our enemies Countrey . This is Sathans Empire , we had need to watch , when we are in the midst of our enemies , and a traitor , a bosom-enemy within us . Alas our precious Iewel is in a fraile pitcher , therefore keep thy heart with all diligence , Prov. 4. 23. In the 2 Kings 20. 39. A disguised Prophet cries to the King , and said . Thy servant went out into the midst of the Battel , and behold a man turned a side , and brought a man unto me , and said keep this man : if by any means he be missing , then shall thy life be for his life , or else you shall pay a Talent of Silver : to our purpose , thus . As thou camest into the midst of the Army , the militant Church , God gave thee a soul to make thee a man , with this charge , Keep this soul safe , if it be missing when I come , about the business of the world , or sin , or Sathan , look to it , thy soul goes for it , and thou hast in all the world but one soul , if unprepared and unappointed , the Lord will cashier it , and cast it into hell , whence thou shalt not come forth till thou hast paid the utmost farthing . It will be in vain for thee to say as the man of his prisoner vers. 40. As thy servant was busie here and there , he was gone : Lord I had much to do in the world , many businesses , much to look after , &c. So my soul was missing when thou calledst . The Lord will say as the King to the delinquent there , So shall thy judgement be , thy self hast decided it . Reas. 3. We are Runners in a race . The price set before us is eternal Glory . According as the price is above all other : so in our running we should be more quick , more yarr and circumspect . Reas. 4. We are in a Warfare , and souldiers can never promise to themselves security without a strong and diligent watch ; 't is certain , the General of the enemies horse never sleeps , Sathan is alwaies waking and watching to take advantage , & Simon dormis tu ? Christian souldier sleepest thou ? The poor Disciples slept when their Lord was in an Agony , but Iudas slept not : Ah! our husbandmen slept , and the envious one hath sowed Tares . Christs Disciples have left Christ alone to his own cause , saying , as sometimes the Israelites , To your own tents . Now look to thine own house , O Son of David . Reas. 5. We are Stewards , and must shortly give an account , how we have improved our talents . The estate of an Account is a watchfull estate . Our account will be strict , our thoughts words and works shall be weighed in the impartiall scales of the Judge of heaven and earth , and if they be found thoughts of the Flesh , words of the world , and works of the Devil , we shall be sent away from the presence of God . With a Go ye cursed &c. Hell will be our Prison , eternity our shackles , fire and brimstone our Torment , the breath of the Lord like a River of brimstone will kindle it . Reas. 6. The daughter of Improvidence , notably set forth , Luk. 12. 45 , 46. If the servant say in his heart , My Lord delayeth his coming , and shall begin to beat the men-servants and maydens , and to eat and drink , and to be be drunken . The Lord of that servant will come in a day he looketh not for him , and at an hour when he is not aware , and will cut him in sunder , and will appoint him his portion with unbelievers . Swift destruction is at the heels of promisers to themselves Peace and Safetie . Yea , then is the time of pouring down divine vengeance , when men are dissolved to a secure negligence . When they shall say Peace and Safetie , then sudden Destruction cometh upon them , as travail upon a woman with child , and they shall not escape , 1 Thess. 5. 3. Lastly , we are perpetually under Observation ; 1 Conscience is an Observer of us . 2 Sathan observes what we speak or do , that he may accuse us to God and witness against us . 3 God observes us , his eyes behold , his eye-lids trie the children of men , Psal. 11. 4. he knoweth our thoughts , he writes it down in his book , and the faults can never be blotted out without Repentance . If Conscience fail ( as for a time she may ) and lye asleep at the door of our heart , and neither bark or bite ) she will awake at last and tear thee . Assure thy self , God will not fail to set thy sins in order before thee , if now thou do not examin and set them in order before thy face , judge and condemn them . The case being such , we had need to keep a perpetual Watch and Ward over our souls . These Reasons are so many Motives to this necessarie dutie of a Christian watchfulness . I shall now give you a few Directions For , and In Watching . First , Labour to have waking Considerations . Consideration is a help to Watchfulness . 1 Know and believe that there is a God that eyeth thee , an enemie that observeth thee , and a Conscience that will do his office first or last , that Death is coming , and Judgement draweth nigh . 2. Consider the end of this coming into the world , and living here . What dost thou here Eliah ? O baptized Christian , what dost thou sullying thy self amongst the flesh-pots of Egypt , lading thy self with thick clay , how long ? Hab. 2. 6. how long , O ye sons of men will ye turn my glory into shame , how long will ye love vanitie and seek after leasing , Psal. 4. 2. How long will ye be busied like Ants about a mole-hill , carrying and recarrying in and out a little worldly trash , when you think to finish your earthly Fabrick , death ( as a wild Beast ) with one dash of his foot spoils all , and disperseth it and you . The time past may suffice us to have wrought the will of the Gentiles , when we walked in lasciviousness , lusts , excess of wine , Revellings , banquetings , and abominable Idolatries . 1 Pet. 4. 3. It is enough , I , too too much , that you have revelled out the third of your life to waste , hitherto ; Oh spend and end the little remnant of time wholy and holy in Gods service , working out your salvation with fear and trembling . Were your Heaven-born souls given you to stop to this earths drudgery ? Your eagle minds to resort to the carrion of this world ? was your golden time given you to gather dross ? your noble affections to run in the dirty channels of this world ? Rather was not your chief end to glorifie God and enjoy him ? How sutable have been your Actions to this chief end ? have they been for your good and the salvation of your souls ? consider this seriously . 3. Have this waking consideration . Is not God present ? Doth not he observe all my ways and count all my steps ? if I have walked with vanity , or if my foot hath hasted to deceit Job . 31. 4. 5. will not God finde it out ? saies Joseph , how can I do this great wickedness , and sin against God , in whose presence I am , Gen. 39. 9. The eyes of the Lord run to and fro through the whole Earth , to shew himself strong in the behalf of them whose heart is perfect towards him 2 Cor. 16. 9. He neither slumbereth nor sleepeth , His eyes see into the dark thoughts of our heart , all things are naked and open unto the eyes of him with whom we have to do Heb. 4. 13. This should make us watch over our secret sins . What if thou hadst no body to accuse thee ? Thou hast a conscience , and a God that sees thee . When thou art in secret , think thou art in the presence of God , who is a judge . S. Paul was kept in a watchfull condition upon this consideration . Knowing the terrours of the Lord , we perswade men . 2 Cor. 5. 11. It will be a terrible day . And when Solomon would startle young men , he minds them of the day of Judgement . But know that for all these things thou must come to judgement , Eccles. 11. 9. 4. The fearfull condition to be found in an estare wherein we are not fit to dye . Take heed of promising thy self pleasure , or jollity tomorrow ; It may be the day that God will strike thee . Annanias and Saphira were stricken suddenly ; and he who hath stricken thy neighbour ( as many now are smitten by death suddenly ) what if he smite thee ? It may befall thee when thou goest about sinfull and unwarrantable courses ( take heed ) it may be the time when God calls for thy soul . Add hereunto that our l●fe is short and uncertain , and that which at any time may , why not now ? And if we wait all our daies , and every hour , it will not be long , and it is for eternity . Eternity depends upon this moment of time . 5. Labor for such inward dispositions as may dispose us to watchfullness . Two affections , when they are raised , will much help us , Fear and Love . 1. Fear . When Iacob was afraid of his Brother Esau , he spent the night before in prayer . Blessed is the man that feareth always , Prov. 28. 14. Blessed is the man that standeth constantly in aw of God , and is afraid to offend him at any time . So Prov. 23. 17. Be thou in the fear of God all the day long . What fear is that ? of Iealousie and Reverence . There is great use of this fear , It is the souls best Scout-master , and will give report to the soul of her enemies Approches . Fear stirs up care , care rowseth duty , and performance of duty keeps us from surprizal . It is the Athiesm of the times to stand in aw of nothing : but he who hath the fear of Iealousie and Reverence is fit for all things . 2. Love , It is a sweet affection , and keeps the soul watchfull over any thing that may displease the person whom we love . It is also full of Invention to give content to the person loved , we never sin till the soul is betraied and drawn away from these two , Fear and Love : and we have the soul never in better tune than when thus qualified . These are Royal supports of a Christians Arms . His Field is sincerity , charged with the deeds of Piety , shall be accomplished with a Crest of Glory . The supporters are Fear and Love , with this Motto , My soul watcheth . Wind up the strings of your affections every day , else they will be down , wind them up with waking considerations , else they will down to these present things . Finde out what sin thou art naturally prone to . Be wise and foresee . Know your selves both in good and evil , wherein thou art prone to be overtaken , or overcome , and what hath done thee good and use it again . No creature will be taken in a snare , if he see it , and the Medicine that cured the sick one , he will use it again . Take all advantages to do good , slip no opportunity , no Sabbaoth , no Sermon , for why , thou seest some alive and well to day are dead to morrow . When we have advantages to any thing , study to improve them and turn them to Gods glory . This is a special exercise of watching . It will grieve you one day , when you shall see , that at such a time , ye lost such an opportunity , and at such a time , omitted such a duty . Consider this is your seed-time . If ye sow to the flesh , ye shall of the flesh reap corruption , but he that soweth to the Spirit , shall of the spirit reap life everlasting , Gal. 6. 8. will ye have a harvest of Glory and no seed-time of graces . Every company you keep , make them better , or your self better by them : gain some spiritual encrease by them , or they by you . Labor to know how to judge every thing in its due worth , and so as it deserves affect it , least you put good for evil , and evil for good . To know God in his greatness , Christ in his goodness , virtue in its dignity , sin in its dangers , death in its certainty , yet times uncertainty , will be a means to stir thee up to watchfullness . Let the joyes of Heaven ravish thee , the Torments of hell scare thee , the sound of the last trumpet ( Arise ye dead and come to judgement ) sound and resound always in thine ears . Mors tua , Mors Christi , fraus Munda Gloria coeli Et dolor Inferni , sunt meditanda tibi Thy death and Christs , Earths Fraud , Heav'ns habitation And Pains of Hell , let be thy meditation . Labour to finde out what hinders from doing good , whether too much business and pudder about the things of this world ( as if we were born to live here everlastingly . ) The Scripture sets Bounds & limits to us : as 1 Cor. 7. 31. use this world as not abusing it , not doting upon these passable and perishable things , as our Saviour Luke 21. 34. Warn us to take heed that we be not overcharged , as not with surfetting and drunkenness , so not with the cares of this life . There is an overcharging of the soul with cares , as the body with meats or drinks . As the glutton and drunkard are unweildy to work : so cares eat up the power of the soul , so that they loose many opportunities to do good and to receive good . Cares choke the word . But more particularly . First in the Morning , begin to wake with God , and give thy soul a Mornings-draught steept in the Meditation of God his mercy and preservation , before the World or the Flesh thrust in . Bethink of all that may befall thee that day , of all the dangers , of all the troubles , what Armor to encounter , surely ye have need to buckle on your Armor with Patience , to go up and down ( amongst men , shall I say ? ) hissing Serpents of envy , poisonous Adders of maliciousness , and fiery flying Scorpions of slandering their neighbours , and we must fight ( as S. Paul ) with Beasts after the manner of men : You cannot go safe amongst these malevolent spirits without your coat of Male , girded on about you by prayer . Where the enemy once entered , barracado up that passage more stronngly as souldiers do , where the enemy hath broken in , or the wall is weak . Take Provisions for thy journey or undertakings , that ye may be able to encounter whatsoever Accidents befall you . Let God have the first fruits of the day , the firstlings of your hearts . Begin the day with prayers , and it will sweeten all your actions of the day with comfort , and all occurrences thus : I commended my self to God in prayer , and have set upon the day with this Resolution , to do nothing that may offend God or a good conscience , regarding no Iniquity in my heart but to pass the day in the works of my calling under the shadow of the Almighty , &c. Afterwards , in the day let us do nothing wherein we conceive God ●ill not protect us , that we cannot pray to God for a Blessing upon it . If men would do so , what would become of their lying , swearing , & forswearing cheating , couzning , and underminings ? drinkings , lasciviousness and vanities for why ? can they pray to God for a Blessing upon these courses ? In the day-time , carry a heavenly minde in earthly business . No Occurrent fa●ls out , no Object is presented , but a gracious heart will draw out something of it for religious use . A good Christian is an Excellent Chimist , and extracts heavenly things , and things for heavenly uses out of earthly minerals and materials . The present Harvest puts him in minde of the day of Judgement , and the Reapers , of the Angels . When he plows the ground he thinks upon the fallow ground of his heart how it needs turning and ripping up ; when he weaves , or sees the Weavers shuttle , he meditates upon the shortness of mans life , now at this end , but presently at an end , &c. Thus he reasons with himself , God hath set me in this place for a little time , and here I must work in this inferiour calling , and I must serve God with contentment in it . As for recreation make it not a vocation , you will quickly err in the use of lawfull things , if ye be not watchfull . Prosperity is a slippery Mountain , if you walk not warily , you will slip and slide , & glide into the forgetfullness of God , of your selves , of your duty , which is the way that leadeth to destruction , and many there be that fall into it . Take heed ( saith God ) when thou art in that good land that floweth with milk and hony , that thou forget not , &c. Job knew that for to get full of all was the way to be forgetfull , and therefore when his children were banqueting he was sacrificing . If Athwarts and crosses of the world come , look upon the hand that orders all ; wherein thou art prone to be overtaken , take especial care to prevent , and be watchfull there . And because every man cannot use Privacy well , be watchfull over thy self alone , use the ●ime of Aloneness , in Meditation of him that All One is , though he ●e Three . Let thy sequestration-time , be thy holy meditation-time , ●athan is busie still ; he will be too cunning for thee , and make thy ●eart his shop , if thou suffer it empty , and fill it not with good ●houghts . Let thy company be such as to whom thou mayest do good , or ●rom whom thou maist receive good . Good company strengthens ●ne another , as stones in an Arch. Such company as thou keepest , ●●ch thou art , or such thou wilt be shortly , or such thou wilt be ●ccounted to be . When it comes to night , reflect upon the occasions and passages ●f the day : go over all , where thou hast offended , crave pardon , ●here thou hast done well , bless the Lord . If thou have done good to none , nor made thy self better , thou mayest cry out , heu ! diem perdidi . Alas ! I have lost a day . Suffer not thy body to rest , before thy conscience be assured of peace & reconciliation with God through Iesus Christ . Dangerous to go to bed with a guilty conscience , what do we know whither we shall live till the morning ? If we could account Religion a serious thing , as it is , we would not hear these things as strange Doctrines , but we would think of them seriously , and practise them affectionately . Renew your Resolutions for the time to come , for we have all broken our vows and covenants with God . Observe all advantages for praying to , and praysing of God , speaking of his goodness to others with thy mouth , and let thy life speak thereof lowder , let God have all the Honour of his Assistance of thee , & blessing thy Labours . Above all , Remember the Sabbaoth , do the work of the Lord onely upon the Lords day . If thou mingle thy worldly business with his service , thou spoylest all ; such mixings marr all . Dead flies cause the ointment of the Apothecary to send forth a stinking savour Eccles. 10. 1. So distracted thoughts , worldly mindedness , and earthly talke and business upon the Lords day , will cause all thy prayers and services to stink in the nostrils of God . And if thou steal away of his time , to use it about thine own occasions , thou art a Thief also to thy self , and to thine own profit . For therefore God commanded thee to keep the Sabbaoth that he might bless thee , that by thy holy observation of the day , and carefull performance of the duties of the day , he might convay over to thee his blessings , for such a servant he blesseth , and he shall be blessed , which is the third and last part . The Encouragement . Blessed is that servant , &c. Doct. Blessing attends and goes along with watching . If thou wilt be blessed ? then watch for the Lords coming . Blessed are these servants , &c. Those that keep their souls in a watchfull frame are blessed . And it is truth . The mouth of the Lord hath spoken it . Vse . What a Motive is here to give our souls to watching . In Blessedness all good things whatsoever , meet as in a centre . It is a confluence and concurrence of all good whatsoever , either honest , profitable or pleasant . And this Blessedness shall meet the watchfull soul in death , and embrace it . The watching Christian , his life is blessed , his death is blessed : blessed by grace , blessed by glory ; blessed in body , blessed in soul . Blest soul that immediately enjoyes blessedness in the Kingdom of Heaven where God is all in all to his elect 1 Cor. 15. 28. where is eternal life and perfect glory . Eternal , life , which is that Fellowship with God , whereby God himself is through the Lamb Christ , Life unto the elect . For in the Kingdom of Heaven , the elect shall not need meat , drink , sleep , air , heat . cold , physick , apparrel , or light of Sun or Moon , but in place of all these , shall they have Gods spirit , by which immediately they shall be quickned for ever . Revel. 21. 3. 23. And perfect glory , which is that wonderfull Excellency of the Saints , whereby they shall be in a far better estate than heart can wish . For first , they shall everlastingly behold the face of God , which is the Glory and Majesty of God , Rev. 22. 4. Secondly they shall be most like to Christ , to wit ; just , holy , incorruptible , glorious ; honourable , excellent , beautifull , strong , mighty and nimble 1 Iohn 3. 2. Phil. 3. 21. Thirdly they shall inherit the Kingdom of Heaven 1 Pet. 1. 4. Matth. 25. 34. whence proceeds Eternal joy , and the perfect service of God immediately . Eternal joy , had Peace with safety , safety with security , security with Eternity . The joyes above are for Matter , spiritual , for substance , real , for use universal , for continuance , Eternal , Psal. 16. 11. Psal. 36. 8. There the King is Verity , the Law Charity , the Peace Felicity , and the Life Eternity . The service of God consists onely in Prayse and Thansgiving Rev. 21. 3. and Rev. 5. 12 , 13. and 11. 17. see the Texts . The manner of performing this service , is to worship God by God immediate●y . In Heaven there shall neither be Temple , Ceremony , nor Sacrament , but all these wants shall God himself supply together with the Lamb that is , Christ , Rev. 21. 21. I say no Temple therein , for the Lord God Almighty , and the Lamb are the Temple of it . The service ●hall be dayly and without Intermission , Rev. 7. 15. They are in the ●resence of the Throne of God , & serve him day and night in his Temple . Vse . The consideration hereof , should stir up us to a constant ●atch and ward over our souls . If immediate communion with God through Iesus Christ , which is the life eternal ; if to have whatsoever heart can wish , & infinitely beyond that , which is perfect glory , where we shall for ever behold and admire the face of God , be like our blessed Saviour , & inherit the Kingdom of glory with the priveledges thereof in eternal joy , where our exercise shall be singing and praysing God . In a word if we would be Blessed , if Blessedness ( which contains all these and more ) may prevail to move us ( or else what can ) to the duty of watchfulness : then be we stirred up to be in a frame of soul fit to meet Christ , have all the graces of the soul in exercise ; this is to watch . Look about you , the Phylistines be upon you . Every day is clipping your life , and taking away part of it , what should we now do , but fit our selves for Christ , seeing he is coming to us , and we are going to him by death ? You would be fit at the hour of death . That which will be good then , is good now , and the work which of necessity , must be done , or we are everlastingly undone , let us first go about it , and make an end of that once . The worst of men , when death comes will wish he had watched , done these and these good things , abstained from these and these evil things ? I exhort you to nothing , but that which is fit for you to make you fit for Christ . When your Faith and Hope , and Love have their right Object , and all the graces of the soul are in exercise , then you watch , and Blessed are those Servants , whom the Lord when he cometh shall finde watching . So much for the Text . My Auditours are of three sorts , either Morners of our deceased Brother , or Rejoycers at his death , or men indifferent , neither affected with grief or joy at all at his sudden fall , a word to each of these . First , for you Mourners ; Wise lamenting the death of her carefull Husband ; Children bemoaning the death of their carefull Father ; Labourers and servants Mourning for the loss of a work-contriving ; labour-rewarding Master ; Friends for the lack of their discreet , advising Friend . To you I say no more but this , look up to your Husband , Father , Friend , Lord and Master in Heaven . It is the Lord hath done it , as it is marvellous , so let it be well pleasing in your eyes . His will is done , subject your wills to his ; We are the Clay , he is the Potter , Psal. 64. 8. shall not the Potter do with his clay as he pleaseth Rom. 9. 21. We read Exod. 15. that the waters of Marah were so bitter , that the people could not drink of them , then Moses , at Gods commandment , cast into them a tree , and the waters were made sweet . In the bitterness of soul upon the death of our Brother , God shews you a tree that will turn your bitter Waters of affliction into sweetness . This tree is Christ , Take up this blessed tree in your hands by Faith ( who willingly presents himself unto you in this your Agony ) cast him into your bitter waters , or cast your self upon him ; hide your self in the boughes and branches of this blessed Tree , till the Lords indignation be past . For , his anger endureth but a moment , in his favour is life . Weeping may endure for a night , but joy cometh in the morning , Psal. 30. 5. you will faint , unless you believe to see the goodness of the Lord in the Land of the Living , Psal. 27. 13. To the second sort , that rejoyce because now death hath shut him up in his Cave , the spirit of God directly meets with you , Prov. 24. 17 , 18. Rejoyce not when thine enemy falleth , and let not thy heart be glad when he stumbleth . Let the Lord see it , and it displease him , and he turn away his wrath from him upon thee . Why shouldest thou run from thine own watch to fault finde his now ? Death found him not from his calling all the day ; at Mid-night , when he pierc'd him at the heart , dost thou know his Vigils , his Preparations , his Meditations what they were ? If death had come to thee that same hour , at the second watch , should he have found thee better prepaed than he was ? what art thou that judgest another mans servant , he standeth or falleth to his own Master . He hath past his day , thine is to come , If the Lord finde thee in thy swearing , sabbath-breaking , coveting , wandring out of his ways , not guiding thy life by his Law unprepared , unappointed , thy doom is set down Luk. 12. 45. to vers. 48. see the place . If there be a third sort of Hearers , Indifferent men , without affection of the one side or other , nor caring whether he had lived or dyed , neither partake with the Mourners here , nor with such as are well pleased at his death ; are nothing toutcht or smitten with this stroak : Besides that they proclaim stupidity , do they not walk contrary to the command , weep with them that weep . Be of the same affection one towards another , Rom. 12. 15 , 16. And shew themselves Athiestical ? It is the Athiesm of these times to be without dread or fear . When God gives one of his houshold-servants a blow , the rest should fear . This use should every one of us make of it . If God had so smitten me , in what case had I been ? how had it been with my poor soul ? surely I was not prepared as I ought , ought not I to accept of this acceptable time , this day of salvation , and to act and exercise my self in all these duties that tend to salvation ( that is ) to watch ? Blessed are those servants , &c. When our Saviour said to his Disciples , One of you shall betray me ; Every one of them ( suspicious of himself ) questioned him again , Master is it I ? so whilst I say one of you ( Beloved ) shall be the next that shall dye , it behoves every one of you to question with himself . Is it I ? Is it I ? what if it should be I ? am I prepared to meet the Lord ? is my soul in a watchfull frame and posture ? do I perform my sentinel-charge till I be relieved ? do I wait all the days of mine appointed time untill my chang come ? Job . 14. 14. the same shall be blessed . For Blessed are these servants whom the Lord when he cometh shall finde watching . Amen . FINIS . 
A56470	----	A sermon preached at the funeral of the Rt Honorable John Earl of Rochester, who died at Woodstock-Park, July 26, 1680, and was buried at Spilsbury in Oxford-shire, Aug. 9 by Robert Parsons ... Parsons, Robert, 1647-1714. 1680 Approx. 68 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A56470 Wing P570 ESTC R4950 12187542 ocm 12187542 55846 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56470) Transcribed from: (Early English Books Online ; image set 55846) Images scanned from microfilm: (Early English books, 1641-1700 ; 615:2) A sermon preached at the funeral of the Rt Honorable John Earl of Rochester, who died at Woodstock-Park, July 26, 1680, and was buried at Spilsbury in Oxford-shire, Aug. 9 by Robert Parsons ... Parsons, Robert, 1647-1714. [4], 48 p. Printed at the Theater for Richard Davis and Tho. Bowman, Oxford [Oxfordshire] : 1680. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Rochester, John Wilmot, -- Earl of, 1647-1680. Funeral sermons. Sermons, English -- 17th century. 2005-03 TCP Assigned for keying and markup 2005-06 SPi Global Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SERMON PREACHED At the Funeral of the R t HONORABLE JOHN Earl of ROCHESTER , Who died at Woodstock-Park , July 26. 1680 , and was buried at Spilsbury in Oxford-shire , Aug. 9. By Robert Parsons M. A. Chaplain to the Right Honorable ANNE Countess-Dowager of ROCHESTER . OXFORD , Printed at the THEATER for Richard Davis and Tho : Bowman , In the Year , 1680. To the Right Honourable ANNE , and ELIZABETH , DOWAGER-COVNTESSES OF ROCHESTER . Right Honorable , YOur Ladiships , or any else , cannot think meaner of this Performance than I my self do ; for besides the great hurry and disorder that I was in upon the loss of such a Patron us my Lord , I am sufficiently conscious how unfit I am to appear in public , especially upon such a nice and great Subject . As his Lordships particular Commands brought me to the Pulpit , so Yours only have brought me to the Press . And therefore I hope , whatever usage the following Discourse may meet with abroad ; I shall always find a shelter in your Ladiships Favours : and the rather , because you can , both of you , largely attest the truth of most of the remarkable Occurrences that I have taken notice of during his Lordships Penitential sickness . I shall adde nothing more , but wish You may never forget the goodness of Almighty God , who ( through this whole melancholy Scene ) has signalized his good Providences to You both : and that You may ever live under the special protection thereof , is the constant prayer of Your HONORS Most Faithful and most obedient humble Servant , ROBERT PARSONS . Adderbury , Aug. 30. 1680. St. LUKE 15.7 . I say unto you , that likewise joy shall be in heaven over one Sinner that repenteth , more than over ninety and nine just persons that need no repentance . IF ever there were a subject that might deserve and exhaust all the treasures of Religious Eloquence in the description of so great a Man , and so great a Sinner as now lies before us ; together with the wonders of the Divine goodness , in making him as great a Penitent ; I think the present occasion affords one as remarkable as any place or age can produce . Indeed so great and full a matter it is , that t is too big to come out of my mouth , and perhaps not all of it fit or needful so to do . The greatness of his Parts are well enough known , and of his Sins too well in the world ; and neither my Capacity , nor Experience , nor my Profession will allow me to be so proper a judge , either of the one or the other . Only as God has been pleased to make me a long while a sad Spectator , and a secret Mourner for his Sins ; so has he at last graciously heard the prayers of his nearest Relations , and true Friends , for his Conversion and Repentance : and t is the good tidings of that especially , what God has done for his Soul , that I am now to publish and tell abroad to the world , not only by the obligations of mine Office , in which I had the honour to be a weak Minister to it , but by his own express and dying Commands . Now altho , to describe this worthily , would require a Wit equal to that with which he lived , and a Devotion too , equal to that with which he died , and to match either will be a very hard task ; yet besides that I am not sufficient for these things , ( for who is ? ) and that my thoughts have been rather privately busied to secure a real repentance to himself , whilst living , than to publish it abroad to others in artificial dress after he is dead ; I say , besides all this , I think I shall have less need to call in the aids of secular Eloquence . The proper habit of Repentance is not fine Linnen , or any delicate Array , such as are used in the Court , or Kings Houses , but Sack-cloth and Ashes : And the way which God Almighty takes to convey it , is not by the words of mans wisdome , but by the plainness of his written Word , assisted by the inward power and demonstration of the Spirit : and the effects it works , and by which it discovers it self , are not any raptures of wit and fancy , but the most humble prostrations both of soul and spirit , and the captivating all humane imaginations to the obedience of a despised Religion , and a crucified Saviour . And t is in this array I intend to bring out this Penitent to you ; an array which I am sure he more valued , and desired to appear in , both to God and the World , than in all the triumphs of Wit and Gallantry , And therefore ( waving all these Rhetorical flourishes , as beneath the Solemnity of the occasion , and the majesty of that great and weighty Truth I am now to deliver ) I shall content my self with the office of a plain Historian , to relate faithfully and impartially what I saw and heard ; especially during his Penitential sorrows ; which if all that hear me this day had been spectators of , there would then have been no need of a Sermon to convince men , but every man would have been as much a Preacher to himself of this Truth , as I am , except these sorrows : And yet even these Sorrows should be turn'd into Joys too , if we would only do what we pray for , that the will of God may be done in earth , as it is in heaven : for so our Blessed Lord assures us ; I say unto you , that likewise joy shall be in heaven over one sinner that repenteth , &c. From which I shall consider , 1. The Sinner particularly that is before us . 2. The Repentance of this Sinner , together with the means , the time , and all probable sincerity of it . 3. The joy that is in Heaven , and should be on Earth , for the Repentance of this Sinner . 4. The comparative greatness and preeminence of this joy , on the account of his Example , that is , and should be for the Repentance of this Sinner , more than for the constant and uniform virtuousness of any good liver ; which will naturally lead me to my Fifth and last particular , to a speciall address or application to all that hear me ; that they would all joyn in this joy , in praise and thanksgivings to God for the conversion of this Sinner ; and if there be any that have been like him in their sins , that they would also speedily imitate him in their repentance . And 1. let us consider the Person before us , as he certainly was , a great Sinner . But because man was upright before he was a sinner , and to measure the greatness of his fall , it will be necessary to take a view of that height from wich he fell ; give me leave to go back a little to look into the rock from which he was hewn , the Quality , Familie , Education , and Personal Accomplishments of this Great man. In doing of which I think no man will charge me with any design of customary flattery , or formality ; since I intend only thereby to shew the greatness and unhappiness of his folly , in the perverting so many excellent abilities and advantages for virtue and piety in the service of sin , and so becoming a more universal , insinuating , and prevailing example of it . As for his Family , on both sides , from which he was descended , they were some of the most famous in their generations . His Grandfather was that excellent and truly great man , Charles Lord Wilmot , Viscount Athlone in Ireland . Henry his Father , who inherited the same Title and Greatness , was by his late Majesty King CHARLES the I. created Baron of Adderbury in Oxfordshire , and by his present Majesty Earl of Rochester . He was a man of signal Loyalty and Integrity indeed ; and of such Courage and Conduct in Military affairs as became a great General . But my endeavours of this kind are superseded , tho I had time , by my want of abilities to declare it worthily , as well as by the notoriety of these severals ; and that person must be very ignorant of the late Transactions in the three Kingdoms , and the misfortunes of our present King , who understands not the service and value of that eminent Subject . His Mother ( of whom I might speak great and worthy things , were it not that I avoid the imputation of flattery ) was the Relict of Sir Francis-Henry Lee of Ditchly in the County of Oxford Baronet , Grandmother to the present Right Honourable Earl of Litchfield , and the Daughter of that Generous and Honourable Gentleman Sir John St. Johns of Lyddiard in the County of Wilts Baronet , whose Family was so remarkable for loyalty , that several of his Sons willingly offer'd themselves in the day of battel , and died for it ; and whilst the memory of the English or Irish Rebellion lasts , that Family cannot want a due veneration in the minds of any person , that loves either God or the King. As for his Education , it was in Wadham College in Oxford , under the care of that wise and excellent Governour Dr. Blanford , the late Right Reverend Bishop of Worcester ; there it was that he laid a good foundation of learning and study , though he afterwards built upon that foundation hay and stubble . There he first suck'd from the breasts of his Mother the University those perfections of Wit , and Eloquence , and Poetry , which afterwards by his own corrupt stomach , or some ill juices after , were turn'd into poison to himself and others : which certainly can be no more a blemish to those Illustrious Seminaries of Piety and good Learning , than a disobedient Child is to a wise and virtuous Father , or the fall of Man to the excellency of Paradise . His Quality I shall take no notice of , there being so much of what was excellent and extraordinary in this great Person , that I have no room for any thing that is common to him with others . A Wit he had so rare and fruitful in its Invention , and withall so choice and delicate in its Judgment , that there is nothing wanting in his Composures to give a full answer to that question , what and where Wit is ? except the purity and choice of subject . For had such excellent seeds but fallen upon good ground , and instead of pitching upon a Beast or a Lust , been raised up on high , to celebrate the mysteries of the Divine Love , in Psalms , and Hymns , and Spirtual songs ; I perswade my self we might by this time have receiv'd from his Pen as excellent an Idea of Divine Poetry , under the Gospel , useful to the teaching of Virtue , especially in this generation , as his profane Verses have been to destroy it . And I am confident , had God spared him a longer life , this would have been the whole business of it , as I know it was the vow and purpose of his Sickness . His natural talent was excellent , but he had hugely improved it by Learning and Industry , being throughly acquainted with all Classick Authors , both Greek and Latin ; a thing very rare , if not peculiar to him , amongst those of his quality . Which yet he used not , as other Poets have done , to translate or steal from them , but rather to better , and improve them by his own natural fancy . And whoever reads his Composures , will find all things in them so peculiarly Great , New , and Excellent , that he will easily pronounce , That tho he has lent to many others , yet he has borrowed of none ; and that he has been as far from a sordid imitation of those before him , as he will be from being reach'd by those that follow him . His other personal accomplishments in all the perfections of a Gentleman for the Court or the Country , whereof he was known by all men to be a very great Master , is no part of my business to describe or understand : and whatever they were in themselves , I am sure they were but miserable Comforters to him , since they only minister'd to his sins , and made his example the more fatal and dangerous ; for so we may own , ( nay I am obliged by him not to hide , but to shew the rocks , which others may avoid ) that he was once one of the greatest of Sinners . And truly none but one so great in parts could be so ; as the chiefest of the Angels for knowledge and power became most dangerous . His Sins were like his Parts , ( for from them corrupted they sprang , ) all of them high and extraordinary . He seem'd to affect something singular and paradoxical in his Impieties , as well as his Writings , above the reach and thought of other men ; taking as much pains to draw others in , and to pervert the right ways of Virtue , as the Apostles and Primitive Saints , to save their own souls , and them that heard them . For this was the heightning and amazing circumstance of his sins , that he was so diligent and industrious to recommend and propagate them ; not like those of old that hated the light , but those the Prophet mentions , Isaiah 3.9 . who declare their sin as Sodom , and hide it not , that take it upon their shoulders , and bind it to them as a Crown ; framing Arguments for Sin , making Proselytes to it , and writing Panegyricks upon Vice ; singing Praises to the great Enemy of God , and casting down Coronets and Crowns before his Throne . Nay so confirm'd was he in Sin , that he lived , and oftentimes almost died , a Martyr for it . God was pleased sometimes to punish him with the effects of his folly , yet till now ( he confessed ) they had no power to melt him into true Repentance ; or if at any time he had some lucid intervals from his folly and madness , yet ( alas ) how short and transitory were th●● ? all that goodness was but as a morning cloud , and as the early dew which vanishes away ; he still return'd to the same excess of riot , and that with so much the more greediness , the longer he had fasted from it . And yet even this desperate Sinner , that one would think had made a covenant with Death , and was at an agreement with Hell , and just upon the brink of them both ; God , to magnifie the riches of his grace and mercy , was pleased to snatch as a brand out of the fire . As St. Paul , tho before a blasphemer , a persecutor , and injurious , yet obtein'd mercy , that in him Christ Jesus might shew forth all long-suffering , for a pattern to them that should hereafter believe on him to everlasting life . 1 Tim. 1.13.16 . so God struck him to the ground as it were by a light from heaven , and a voice of thunder round about him . Insomuch that now the scales fall from his eyes , as they did from St. Pauls ; his stony heart was open'd , and streams of tears gusht out , the bitter but wholsome tears of true Repentance . And that this may appear to be so , I think it necessary to account for these three things . 1. For the means of it : that it was not barely the effect of Sickness , or the fear of Death ; but the hand of God also working in them and by them manifestly . 2. For the time of it : that though it was a Death-bed Repentance , and therefore full of danger , and the utmost hazard ; yet was it not impossible to be true , nor absolutely desperate . 3. For the sincerity of it : that what was thus possible to be good and true , probably was so ; which though none but God that sees the heart , can tell certainly , yet man even also may and ought to believe it ; not only in the judgment of Charity , but of moral Justice , from all evident signs of it , which were possible to be given by one in his condition . And first for the Means or method of it . That which prepared the way for it was a sharp and painful Sickness , with which God was pleased to visit him ; the way which the Almighty often takes to reduce the wandring Sinner to the knowledge of God and of himself : I will be unto Ephraim as a Lion , and as a young Lion unto the house of Judah ; I even I will tear and go away , and none shall relieve him ; I will go and return to my place , till they acknowledge their offence , and seek my face ; and in their affliction they will seek me early . Hos. 5.14 , 15. And tho to forsake our sins then , when we can no longer enjoy them , seems to be rather the effect of impotency and necessity , than of choice , and so not so acceptable or praise-worthy ; yet we find God Almighty uses the one to bring about the other ; and improves a forced abstinence from sin , into a settled loathing and true detestation of it : of which I shall give two noted Instances . The first out of the Old Testament , in that famous case of Manasseh , 2 Chron. 33. ( the nearest parallel that I can find , both to the Sin , and Repentance of the Person now before us , ) when he did that which was evil in the sight of the Lord , more than all the Kings of Judah before him , and had made Judah and all the inhabitants of Jerusalem to erre , and do worse then the Heathen whom the Lord had destroyed before them ; yet we see God made use even of this way to reduce him to true Repentance , for we read at the 11. v. of this Chapter : Wherefore the Lord brought upon them the Captains of the host of the King of Assyria , which took Manasseh among the thorns , and bound him with fetters , and carried him to Babylon ; and it follows in the next verse , When he was in affliction he besought the Lord his God , and humbled himself greatly before the God of his fathers , and prayed unto him , and he was entreated of him , and heard his supplication , and brought him again to Jerusalem , and unto his Kingdom ; then Manasseh knew that the Lord was God , v. 13. and the truth of his Repentance , tho occasioned first by his affliction , appeared afterwards by the following reformation which he wrought ; for he took away the strange Gods , v. 15. The second instance I shall give of a true , tho forced Repentance , is in that well known case of the Prodigal son , which follows my Text in this chapter : tho he had wasted all his substance with riotous living , and was forced back to his fathers house only by extreme hunger and necessity ; yet was he joyfully received by him , for his father ran and fell upon his neck , and kissed him , v. 20. and the fatted calf was killed for him ; and when his elder brother was angry at it , the good father justifies his procedure , v. 32. It was meet that we should make merry and be glad , for this thy brother was dead , and is alive again , was lost and is found . And truly t is one good sign , that God is now taking men into the number of his children , when he is fixing upon them one of the greatest badges and characters of them ; for therefore saith the Apostle , we are chastened of the Lord , that we should not be condemned with the world ; whilst those who are reserv'd for destruction hereafter , do usually in this life come into no misfortune , nor are plagued like other men . For God , does not afflict any willingly , nor grieve the children of men : but as he is grieved himself for the sufferings of his children , ( for in all their affliction , saith the Prophet , he was afflicted , ) so he doth not usually punish wicked men both here and hereafter : and therefore they who are to be punished with everlasting destruction , God suffers to enjoy their portion in this life without disturbance . And because the days of darkness must be many , therefore does he suffer the sinner many times to die an hundred years old , that he may take his full swinge of what he hath set his affections upon ; and after a long and prosperous life here , without any check in his career of wickedness , he lets him drop down into hell , without the least apprehension of danger . So that in that sense it is true which the Poets say , when they tell us , that the descent into hell is easie and pleasant . And therefore on the contrary we may reasonably presume , that tribulation and anguish , when it is born with patience , and resignation to God , and when it works a serious Reformation , will certainly minister to us an entrance into everlasting rest ; and that the greater our sufferings have been , the more abundant and much more grateful shall the rest be . Affliction , as it rises not out of the dust , but descends from that God , at whose hands we receive evil as well as good ; so neither is it design'd to deject us thither , but to raise us up to God from whence it self comes . The pains of the Cross , as well that Cross which we must bear our selves , as that which our Saviour bore , do in some sense open the Kingdom of heaven to all believers ; and to some , as the Penitent Thief , the hope of Paradise is not given till their last hour ; and those who come in then , God is often pleased to make equal to them who have born the burden and heat of the day ; nay oftentimes to give them more , for he will love much to whom much is forgiven . It is true , there are such stubborn natures , that like clay are rather hardned by the fire of afflictions ; ungracious children , that fly in the face of their heavenly Father in the very instant when he is correcting them ; or , it may be , like those children under the rod , who promise wonders then , and presently after forget all . Such as these we have described Ps. 78.34 , 35 , 36 , 37. When he slew them , then they sought him , and they return'd and enquired early after God ; then they remember'd that God was their rock , and that the high God was their redeemer : nevertheless they did but flatter him with their mouth , and lied unto him with their tongues , for their heart was not right with him , neither continued they stedfast in his covenant . And t is probable this has been the case formerly of this person . But there was an evident difference betwixt the effects of this sickness upon him , and many others before : He had other sentiments of things now , ( he told me ) and acted upon quite different principles ; he was not vext with it as it was painful , or hinder'd him from his sins , which he would have roll'd under his tongue all the while , and long'd again to be at it ; but he submitted patiently to it , accepted it as the hand of God , and was thankful , blessing and praising God not only in , but for his extremities . There were now no cursings , no railings or reproaches to his servants , or those about him , which in other sicknesses were their usual entertainment , but he treated them with all the meekness and patience in the world , begging pardons frequently of the meanest of them but for a hasty word , which the extremity of his sickness , and the sharpness of his pain might easily force from him . His Prayers were not so much for ease or health , or a continuance in life ; as for grace , and faith , and perfect resignation to the will of God. So that I think , we may not only charitably but justly conclude , that his Sickness was not the chief Ingredient , but through the grace of God an effectual Means of a true , tho late Repentance . 2. And for that I am to account in the next place , I mean the time of it ; and to make out to you , that tho it was a Death-bed Repentance , and therefore full of danger , and the utmost hazard , yet it was not wholly impossible to be true , nor absolutely desperate . That it was hugely dangerous , and of the utmost hazard to defer it so long , must needs be granted by all all wise and considering men : I wish all men were so wise as seriously to consider it , and provide for it . For should God have snatch'd him away in the very act of his sin , and that , like Zimri and Cozhi , Dathan and Abiram , Ananias or Sapphira , he had gone down quick into hell ; yet we must have acknowledged , that righteous art thou , O Lord , and clear when thou art judged . If God had taken him from the land of the living , either by some sudden accident , by a raging Feaver , or by some stupid Lethargy or Apoplexie , when he had had no time for reflection or repentance ; in what a dreadful condition had his Soul been for ever ? Or if God had vouchsafed him ( as he did ) some sharp lingring Sickness , when he might have had leisure to repent ; yet what assurance was there that such a Repentance would have followed ? or if it had , that it would have been accepted ? Was it not more likely that he would still have cried with the Wise man's Sluggard , yet a little sleep , and a little slumber , till poverty , a dismal poverty , came upon him . But if he had resolved at that time to break off his sins by Repentance , yet alas how improper a time was that for it ? T is not easie to be present and consistent to our selves , when we are surrounded with disquieting if not stupifying pains , when there is a necessary decay and dulness of spirits , a short memory , flat and low affections ; and at the same time a more then ordinary hurry and surcharge of worldly business ; a house to be set in order , children to be provided for in their fortunes and education ; creditors to be satisfied , and all this amidst the cries and mournings of our nearest relations and friends about us . And certainly we must think Repentance a very easie task , if we reckon ordinarily , that he that is disabled from all other things else , shall yet be fit to perfect and complete it . But allowing our thoughts to be as clear or clearer in our sickness than in our calmest and strongest seasons , ( which yet I think no man in his wits will believe ) yet after all , what security have we that we shall be able to improve or employ it to a true repentance ? It may be , before we come to that , the measure of our iniquities is fill'd up already , and the irreversible sentence is gone out , tho not executed against us : My Patience shall not always strive ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the LXX ) with men ; Cut it down , why cumbreth it the ground ? it may be curs'd and devoted , tho we do not see it actually wither'd and destroy'd . But supposing this also , that we are allow'd a farther time and means for repentance ; yet alas , no ordinary means will serve us , when we have been thus harden'd by customary sinning : and I am sure , should God proceed with us by the measure of strict justice , he might rather take from us even that which we have , then give us any extraordinary assistances which we have so abused . And after all this , if God shall give us such extraordinary assistances , whatever allowances God may make , yet there is still no certain security or comfort to any dying death-bed Penitent ; Charity hopeth all things , and believeth all things , and the relaxations of the censures of the Church in Absolution on probable signs of Repentance , must follow the judgment of Charity ; yet the certainty of the Sinner's Absolution with God in heaven , depends only upon the inward real sincerity of his Repentance , and consequently upon the approving of it by his future conversation ; and therefore God Almighty , who only knows what the one is at present , and what the other will be , can be a competent judge of it . And certainly t is enough for such a Penitent if he be secured at last of entring into the Kingdom of heaven , tho he has very rarely , if at all , the present comfortable experience and assurance of it on a death-bed Repentance , which indeed is reserv'd as the reward of a constant virtuous , and holy life . But tho what I have said be enough to conclude a Death-bed repentance infinitely hazardous , and therefore hugely unfit for any wise man to depend upon ; yet will it not be sufficient to prove it absolutely impossible . No sober man certainly would hazard his life upon the chance of a Die , when t is a thousand to one but he miscarries ; or venture into a crazy Cock-boat out of a sound Ship , when t is but barely possible he may be saved ; and yet no wise man neither but will allow a possibility of being sav'd both for the one and the other : and it is only this bare possibility of a Death-bed Repentance that I am now pleading for . And that this Possibility was produced into act , and so render'd very probable also in the case of this Person here before us , will best be judged by the marks I am now to give you of the sincerity of his Repentance ; for which I am in the next place to account . 3. And t was the power of the Divine Grace , and of that only , that brake through all these obstacles that I have now mention'd ; that God ( who is a God of infinite compassion and forbearance ) allow'd him leisure and opportunity for Repentance ; that he awaken'd him from his Spiritual slumber by a pungent Sickness ; that he gave him such a presence of Mind , as both to provide prudently for his worldly affairs , and yet not to be distracted or diverted by them from the thoughts of a better world ; that lengthened out his day of grace , and accompanied the ordinary means of salvation , and the weak ministry of his Word , with the convincing and over-ruling power of his Spirit to his Conscience ; which Word of God became to him quick and powerful , sharper than any two-edged sword , piercing even to the dividing asunder of his soul and spirit ; and at last the Spirit of God witnessed to his spirit , that now he was become one of the children of God. Now if the Thief upon the Cross ( an instance too much abused ) was therefore accepted , because accompanied with all the effects of a sincere Convert , which his condition was capable of ; as confession of Christ in the midst of the blasphemies of Pharisees , and his own lewd companion , and desertion even of Christ's Disciples ; if his repentance be therefore judged real , because he seems to be more concern'd in the remembrance of Christ's future Kingdom than his own death ; if St. Paul was approv'd by the same more abundant labours which he commended in the Corinthians , yea what zeal ? what fear ? what vehement desire ? 2 Cor. 7.11 . I think I shall make it appear , that the Repentance of this Person was accompanied with the like hopeful symptoms : and I am so sensible of that awful Presence both of God and man before whom I speak , who are easily able to discover my failings , That I shall not deliver any thing , but what I know to be a strict and a religious truth . Upon my first visit to him , ( May 26. ) just at his return from his journey out of the West , he most gladly received me , shew'd me extraordinary respects upon the score of mine Office , thank'd God , who had in mercy and good providence sent me to him , who so much needed my prayers and counsels ; acknowledging how unworthily heretofore he had treated that order of men , reproaching them that they were proud , and prophesied only for rewards ; but now he had learnt how to value them ; that he esteem'd them the servants of the most High God , who were to shew to him the way to everlasting life . At the same time I found him labouring under strange trouble and conflicts of mind , his spirit wounded , and his conscience full of terrors . Upon his journey he told me , he had been arguing with greater vigor against God and Religion than ever he had done in his life time before , and that he was resolved to run 'em down with all the argument and spite in the world , but , like the great Convert St. Paul , he found it hard to kick against the pricks . For God at that time had so struck his heart by his immediate hand , that presently he argued as strongly for God and Virtue , as before he had done against it . That God strangely open'd his heart , creating in his mind most awful and tremendous thoughts and Ideas of the Divine Majesty , with a delightful contemplation of the Divine Nature and Attributes , and of the loveliness of Religion and Virtue . I never ( said he ) was advanced thus far towards happiness in my life before , tho upon the commissions of some sins extraordinary I have had some checks and warnings considerable from within , but still struggled with 'em , and so wore them off again . The most observable that I remember was this : One day at an Atheistical Meeting , at a person of Qualitie's , I undertook to manage the Cause , and was the principal Disputant against God and Piety , and for my performances received the applause of the whole company ; upon which my mind was terribly struck , and I immediately reply'd thus to my self . Good God! that a Man , that walks upright , that sees the wonderful works of God , and has the uses of his senses and reason , should use them to the defying of his Creator ! But tho this was a good beginning towards my Conversion , to find my Conscience touch'd for my sins , yet it went off again ; nay , all my life long I had a secret value and reverence for an honest man , and lov'd Morality in others . But I had form'd an odd Scheme of Religion to my self , which would solve all that God or Conscience might force upon me ; yet I was not ever well reconciled to the business of Christianity , nor had that reverence for the Gospel of Christ as I ought to have . Which estate of mind continued , till the 53d . Chapter of Isaiah was read to him , ( wherein there is a lively description of the Sufferings of our Saviour , and the benefits thereof ) and some other portions of Scripture ; by the power and efficacy of which Word , assisted by his Holy Spirit , God so wrought upon his heart , that he declar'd , that the mysteries of the Passion appeared so clear and plain to him , as ever any thing did that was represented in a Glass ; so that that Joy and Admiration , which possess'd his Soul upon the reading of Gods Word to him , was remarkable to all about him ; and he had so much delight in his Testimonies , that in my absence he begg'd his Mother and Lady to read the same to him frequently , and was unsatisfied ( notwithstanding his great pains and weakness ) till he had learned especially the 53. of Isaiah without book . At the same time , discoursing of his manner of life from his youth up , and which all men knew was too too much devoted to the service of sin , and that the lusts of the flesh , of the eye , and the pride of life , had captivated him : He was very large and particular in his acknowledgments about it , more ready to accuse himself then I or any one else can be ; publicly crying out , O Blessed God , can such an horrid Creature as I am be accepted by thee , who has deny'd thy Being , and contemn'd thy Power ? asking often , Can there be mercy and pardon for me ? Will God own such a Wretch as I ? and in the middle of his sickness said , Shall the unspeakable joys of Heaven be confer'd on me ? O Mighty Saviour ! never but through thine infinite Love and Satisfaction ! O never but by the purchase of thy Bloud ! adding , That with all abhorrency he did reflect upon his former life ; that sincerely and from his heart he did repent of all that folly and madness which he had committed . Indeed he had a true and lively sense of God's great mercy to him in striking his hard heart , and laying his Conscience open , which hitherto was deaf to all Gods calls and methods ; saying , if that God , who died for great as well as lesser sinners , did not speedily apply his infinite merits to his poor soul , his wound was such as no man could conceive or bear , crying out , that he was the vilest Wretch and Dog that the Sun shined upon , or the earth bore ; that now he saw his error in not living up to that Reason which God endued him with , and which he unworthily vilify'd and contemn'd ; wish'd he had been a starving Leper crawling in a ditch , that he had been a Link-boy or a Beggar , or for his whole life time confin'd to a dungeon , rather than thus to have sinned against his God. How remarkable was his Faith , in a hearty embracing and devout confession of all the Articles of our Christian Religion , and all the Divine mysteries of the Gospel ? saying , that that absurd and foolish Philosophy , which the world so much admired , propagated by the late Mr. Hobbs , and others , had undone him , and many more , of the best parts in the Nation ; who , without Gods great mercy to them , may never , I believe , attain such a Repentance . I must not omit to mention his faithful adherence to , and casting himself entirely upon , the mercies of Jesus Christ , and the free grace of God , declared to repenting sinners through him ; with a thankful remembrance of his Life , Death , and Resurrection ; begging God to strengthen his faith , and often crying out , Lord I believe , help thou mine unbelief . His mighty love and esteem of the holy Scriptures , his resolutions to read them frequently , and meditate upon them if God should spare him , having already tasted the good Word ; for having spoken to his heart he acknowledgd , all the seeming absurdities and contradictions thereof , fancied by men of corrupt and reprobate judgements , were vanished , and the excellency and beauty appeared , being come to receive the truth in the love of it . His extraordinary fervent Devotions in his frequent Prayers of his own , most excellent and correct ; amongst the rest , for the King , in such a manner as became a dutiful Subject , and a truly grateful Servant ; for the Church and Nation , for some particular Relations , and then for all Men ; his calling frequently upon me at all hours to pray with him , or read the Scriptures to him ; and towards the end of his sickness would heartily desire God to pardon his infirmities , if he should not be so wakefull and intent through the whole duty as he wish'd to be ; and that tho the flesh was weak , yet the spirit was willing , and hoped God would accept that . His continual invocation of God's grace and holy Spirit to sustain him , to keep him from all evil thoughts , from all temtations and Diobolical suggestions , and every thing which might be prejudicial to that religious temper of mind , which God had now so happily endued him withall , crying out , one night especially , how terribly the Temter did assault him , by casting upon him lewd and wicked imaginations , but I thank God ( said he ) I abhor them all , and by the power of his grace , which I am sure is sufficient for me , I have overcome them ; t is the malice of the Devil , because I am rescu'd from him ; and the goodness of God , that frees me from all my spiritual enemies . His great joy at his Ladies conversion from Popery to the Church of England , ( being , as he term'd it , A faction supported only by Fraud and Cruelty , ) which was by her done with deliberation and mature judgment ; the dark mists of which have for some months before been breaking away , but now cleared , by her receiving the blessed Sacrament with her dying Husband , at the receiving of which no man could express more joy and devotion than he did ; and having handled the word of life , and seen the salvation of God , in the preparation of his mind , he was now ready to depart in peace . His hearty concern for the pious Education of his Children , wishing that his Son might never be a Wit , that is , ( as he himself explain'd it , ) one of those wretched Creatures , who pride themselves in abusing God and Religion , denying his Being , or his Providence , but that he might become an Honest and Religious man , which could only be the support and blessing of his Family ; complaining what a vitious and naughty world they were brought into , and that no Fortunes or Honours were comparable to the Love and Favour of God to them , in whose Name he blessed them , pray'd for 'em , and committed them to his Protection . His strict charge to those persons , in whose custody his Papers were , to burn all his profane and lewd Writings , as being only fit to promote Vice and Immorality , by which he had so highly offended God , and shamed and blasphemed that Holy Religion into which he had been Baptiz'd ; and all his obscene and filthy Pictures , which were so notoriously scandalous . His readiness to make restitution to the utmost of his power to all persons who he had injur'd ; and for those whom he could not make a compensation to , he prayed for Gods , and their pardons . His remarkable justice in taking all possible care for the payment of his debts , which , before , he confessed he had not so fairly and effectually done . His readiness to forgive all Injuries done against him , some more particularly mention'd , which were great and provoking ; nay annexing thereto all the assurance of a future friendship , and hoping he should be as freely forgiven at the hand of God. How tender and concern'd was he for his Servants about him in his extremities , ( manifested by the beneficence of his Will to them , ) pittying their troubles in watching with him , and attending him , treating them with candor and kindness , as if they had been his Intimates ! How hearty were his endeavours to be serviceable to those about him , exhorting them to the fear and love of God , and to make a good use of his forbearance and long-suffering to sinners , which should lead them to repentance . And here I must not pass by his pious and most passionate exclamation to a Gentleman of some character , who came to visit him upon his Death-bed : O Remember that you contemn God no more , He is an avenging God , and will visit you for your sins ; will in mercy , I hope , touch your conscience sooner or later as he has done mine ; You and I have been Friends and Sinners together a great while , therefore I am the more free with you ; We have been all mistaken in our conceits and opinions ; our perswasions have been false and groundless , therefore God grant you repentance . And seeing him the next day again , he said to him , Perhaps you were disobliged by my plainness to you yesterday ; I spake the words of truth and soberness to you , and ( striking his hand upon his brest ) said , I hope God will touch your heart . Likewise his Commands to me , to preach abroad , and to let all men know ( if they knew it not already , ) how severely God had disciplin'd him for his sins by his afflicting hand ; that his sufferings were most just , tho he had laid ten thousand times more upon him ; how he had laid one stripe upon another because of his grievous provocations , till he had brought him home to himself ; that in his former visitations he had not that blessed effect he was now sensible of . He had formerly some loose thoughts and slight resolutions of reforming , and design'd to be better , because even the present consequences of sin were still pestering him , and were so troublesome and inconvenient to him ; but that now he had other sentiments of things , and acted upon other principles . His willingness to dye , if it pleased God , resigning himself always to the Divine disposal ; but if God should spare him yet a longer time here , he hoped to bring glory to the name of God in the whole course of his life , and particularly by his endeavours to convince others , and to assure them of the danger of their condition , if they continued impenitent , and how graciously God had dealt with him . His great sense of his obligations to those Excellent men , the Right Reverend my Lord Bishop of Oxford , and Dr. Marshal , for their charitable and frequent Visits to him , and Prayers with him ; and Dr. Burnet , who came on purpose from London to see him , who were all very serviceable to his Repentance . His extraordinary duty and reverence to his Mother , with all the grateful respects to her imaginable , and kindness to his good Lady , beyond expression , ( which may well enhance such a loss to them , ) and to his Children , obliging them with all the endearments that a good Husband or a tender Father could bestow . To conclude these Remarks , I shall only read to you his dying Remonstrance , sufficiently attested and sign'd by his own hand , as his truest sense , ( which I hope may be useful for that good end he design'd it , ) in manner and form following . FOr the benefit of all those whom I may have drawn into sin by my example and encouragement , I leave to the world this my last Declaration , which I deliver in the presence of the great God , who knows the secrets of all hearts , and before whom I am now appearing to be judged . That from the bottom of my soul I detest and abhor the whole course of my former wicked life ; that I think I can never sufficiently admire the goodness of God , who has given me a true sense of my pernicious Opinions and vile Practices , by which I have hitherto lived without Hope , and without God in the world ; have been an Open Enemy to Jesus Christ , doing the utmost despite to the holy Spirit of Grace . And that the greatest testimony of my Charity to such is , to warm 'em in the Name of God , and as they regard the welfare of their Immortal Souls , no more to deny his Being , or his Providence , or despise his Goodness ; no more to make a mock of Sin , or contemn the pure and excellent Religion of my ever Blessed Redeemer , thro whose Merits alone , I one of the Greatest of Sinners , do yet hope for Mercy and Forgiveness . Amen . Declared and Sign'd in the presence of ANNE ROCHESTER . ROBERT PARSONS . Jun. 19. 1680. J. ROCHESTER . And now I cannot but mention with joy and admiration that steddy temper of mind , which he enjoy'd through the whole course of his Sickness and Repentance ; which must proceed , not from a hurry and perturbation of mind or body , arising from the fear of Death , or dread of Hell only , but from an ingenuous love to God , and an uniform regard to Virtue , ( suitable to that solemn declaration of his , I would not commit the least sin to gain a Kingdom , ) with all possible symptoms of a lasting perseverance in it , if God should have restored him . To which may be added his comfortable perswasions of God's accepting him to his mercy , saying three or four days before his death , I shall die , But Oh , what unspeakable glories do I see ! what joys , beyond thought or expression , am I sensible of ! I am assured of Gods mercy to me through Jesus Christ. Oh how I long to die , and to be with my Saviour ! The time of his Sickness and Repentance was just nine weeks ; in all which time he was so much master of his reason , and had so clear an understanding , ( saving 30 hours , about the middle of it , in which he was delirous , ) that he never dictated or spoke more composed in his life : and therefore if any shall continue to say , his Piety was the effect of madness or vapours ; let me tell them , t is highly disingenuous , and that the assertion is as silly as it is wicked . And moreover that the force of what I have delivered may not be evaded by wicked men , who are resolv'd to harden their hearts , maugre all Convictions , by saying , This thing was done in a corner ; I appeal , for the truth thereof , to all sorts of persons who in considerable numbers visited and attended him , and more particularly to those eminent Physicians who were near him , and conversant with him in the whole course of his tedious sickness ; and who , if any , are competent judges of a Phrensy or delirium . There are many more excellent things in my absence which have occasionally dropt from his mouth , that will not come within the narrow compass of a Sermon ; these , I hope , will sufficiently prove what I produce them for . And if any shall be still unsatisfied herein in this hard-hearted generation , it matters not , let them at their cost be Unbelievers still , so long as this Excellent Penitent enjoys the comfort of his Repentance . And now from all these admirable signs we have great reason to believe comfortably , that his Repentance was Real , and his End happy ; and accordingly imitate the neighbours and Cosens of Elizabeth , ( Luke 1.58 . ) who , when they heard how the Lord had shewed great mercy upon her , came and rejoyced with her . For so we must learn , like the Ambassadors to some new Prince , to turn our condolances into congratulations , in conformity to an heavenly example ; For there is joy in heaven over one sinner that repents : 1. A joy to God the Father , who has solemnly sworn , that he delights not in the death of a sinner , but rather that he should repent and live ; who would have all men to be saved , and come to the knowledge of the truth . 2. A joy to God the Son , that good Shepherd , mention'd in the verse before my Text , who left the ninety and nine just persons in the wilderness , and went after that which was lost , till he had found it ; and when he had found it , he laid it on his shoulders rejoycing ; and when he cometh home , he calls together his friends and his neighbours ( on heaven and earth , ) saying unto them , Rejoyce with me , for I have found my sheep which was lost . 3. A joy to God the Holy Ghost , after he had been so often griev'd , so despitefully treated , and so long resisted . And 4. a joy to the whole Court of Heaven in the presence of the holy Angels , v. 10. those ministring Spirits , sent forth to minister to those who shall be heirs of salvation ; to see that now at last their labour is not in vain in the Lord , but that there is one more Subject gained to the obedience of their and our common Lord , deliver'd from the slavery , and admitted to fill up the vacancy of Apostate Spirits . And as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our proper or natural Citizenship or conversation is in heaven ; so should our joys too be conformable to those of our fellow-citizens . And therefore after the Relations and Friends of this great Person have paid their natural tribute of tears to so near a Relation , they should then turn their sorrows into joys , by the comfortable consideration of his being a Penitent upon earth , and a Saint in heaven . Thus his dear Mother should rejoyce , that the Son of her love and of her fears , as well as of her bowels , is now born again into a better world ; adopted by his heavenly Father , and gone before her to take possession of an eternal inheritance . 2. His truly loving Consort should rejoyce , that God has been so gracious to them both , as at the same time to give him a fight of his errors in point of Practice , and her self ( not altogether without his means and endeavours ) a sight of hers in point of Faith. And truly , considering the great prejudices and dangers of the Roman Religion , I think I may aver that there is joy in heaven , and should be on earth , for Her conversion , as well as His. 3. His Noble and most hopeful Issue should rejoyce , as their years are capable ; not that a dear and loving Father has left them , but that since he must leave them , he has left them the example of a Penitent , and not of a Sinner ; the Blessing of a Saint , in recommending them to an All-sufficient Father , and not entailing on them the fatal Curse that attends the posterity of the wicked and impenitent . 4. All good men should rejoyce , to see the triumphs of the Cross in these latter days , and the words of Divine Wisdom and Power . And bad men certainly , when ever they consider it , are most of all concern'd to joy and rejoyce in it , as a condemn'd Malefactor is , to hear that a fellow-criminal has got his Pardon , and that he may do so too , if he speedily sue for it . And this joy of all will still be the greater , if we compare it with the Joy there is in the case of Just persons , that need no Repentance , viz. that need not such a solemn extraordinary Repentance , or the whole change of heart and mind , as great Sinners do : and of this my Text pronounces , that there is greater joy in heaven over one such sinner that truly repenteth , than there is over ninety and nine just persons that need not such a repentance . And the reason we may conceive to be this ; that since all Joy arises from Admiration and Surprize , as from something that is new and unexpected ; accordingly the joy that proceeds from the repentance and new life of a notorious Sinner , must needs be greater then that which rises from the constant piety of a good man , which we have seen every day ; as a resurrection from the dead is more remarkable then our first life . Besides , that such a Penitent's former failings , are ordinarily the occasion of a greater and more active piety afterwards ; as our Convert earnestly wish'd , That God would be pleased to spare him but one year more , that in that he might honour his Name proportionably to the dishonour done to God in his whole life past . And we see St. Paul laboured more abundantly than all the Apostles in the planting of the Church , because he had raged most furiously before in the destruction of it ; and our Saviour himself tells us , that to whom much is given they will love much , but to whom little is forgiven they will love little ; and we know , a Commander will love a Soldier more that redeems his former cowardise , by doing some brave and daring action , then him , who never had that taint upon him , but yet never atchieved any thing remarkable . A Husbandman more rejoyces at the improvement of briars and thorns into an excellent crop , from which once he had but little expectation , than for such a soil as was remarkable neither for the one or the other . T is certainly the more safe , indeed the only safe way to be constantly virtuous , and he that is wise indeed , i. e. wise unto salvation , will endeavour to be one of those that need no repentance ; I mean that entire and whole work of beginning anew , but will draw out the same thred through his whole life , and not let the Sun go down upon any of his sins ; but then the other Repentance is the more remarkable , and , where it is real , the more effectual , to produce a fervent and a fruitful piety ; besides the greater glory to God in the influence of the example . Which may probably be a farther reason of the excessive joy of Angels at the Conversion of such a Sinner ; because they , who are better acquainted with humane nature than we ; and knowing it apt , like the Pharisees , to demand a Sign from heaven , for the reformation of corrupted customs ; they discern too , that such desperate Spiritual recoveries , will seem so many Openings of the Heavens in the descent of the holy Dove , visibly to the standers by ; and accordingly will have the greater influence upon them . And t is this in the last place , that I am to recommend to all that hear me this day . And having thus discharg'd the office of an Historian , in a faithful representation of the Repentance and Conversion of this great Sinner ; give me leave now to bespeak you as an Ambassador of Christ , and in his name earnestly perswade you to be reconcil'd to him , and to follow this Illustrious person , not in his Sins any more , but in his Sorrows for them , and his forsaking them . I hope better things of you , my Brethren , then to think that all that now hear me , have need of such a repentance , tho all have need of some , and the best are most sensible of it . But if there be any in this place , or elsewhere , who have been drawn into a complacency or practice of any kind of sin from his example , let those especially be perswaded to break off their sins by repentance , by the same example ; that as he has been for the fall , so he may be now for the rising again of many in Israel . God knows there are too many that are wise enough to discern and follow the examples of evil , but to do good from those examples they have no power ; like those absurd flatterers we read of , who could imitate Plato in his crookedness , Aristotle in his stammering , and Alexander the Great in the bending of his neck , and the shrilness of his voice , but either could not , or would not , imitate them in any of their perfections ; or like to those bad stomachs , that delight in dirt and charcoal , but nauseate savory and wholsome food . Such as these I would beseech , in their cooler seasons , to ask themselves that question , What fruit had you in those things whereof you are now ashamed , for the end of these things is death ? And if any incourage themselves in their wickedness from this example , resolving however to enjoy the good things that are present ; to fill themselves with costly wines , and to let no part of pleasure pass by them untasted , supposing with the Gospel rich man , that when one comes to them from the dead , when Sickness or old Age approches , that then they will repent ; let such as these consider the dreadful hazard they run by such pernicious counsels . It may be ( and it is but just with God it should be ) that whilst they are making provisions for the flesh to fulfill the lusts thereof , and are saying to their souls , Soul thou hast much goods laid up for many years , therefore take thine ease , eat , drink , and be merry ; perhaps just then at the same time the hand of God may be writing upon the walls of their habitations that fatal sentence , Thou fool , this night shall thy soul be required of thee , and then whose shall all those things be , which thou hast provided ? And what sad reflections must such a one needs make upon his own folly , when he sees that all that mirth and ease , which he has promised himself for so many years , must be at an end in a very few hours ? and not only so , but that mirth turn'd into howlings , and that ease into a bed of flames ; when the soul must be torn away on a sudden from the things it loved , and go where it will hate to live , and yet cannot die . And were it not better for us to embrace cordially the things which belong to our everlasting peace , before they are hid from our eyes ? Were it not better for us all to be wise betimes by preventing such a danger , then to open our eyes , as the unhappy rich man did , when we are in the place of torment ? Be perswaded then with humble , penitent , and obedient hearts to go out of your sinful selves , and meet the Blessed Jesus , who is now on the way , and comes to us in the person and in the bowels of a Saviour , woing us to accept those easie conditions of pardon and peace offer'd in his holy Gospel , rather then to stay till he become our Adversary and our Judge too , when he will deliver us over to the tormentors , till we have paid the utmost farthing , i.e. to all eternity : when those who have made a mock at sin all their lives , and laugh'd at the pretended cheats of Religion and its Priests , shall find themselves at last the greatest fools , and the most sadly cheated in the world ; for God will then laugh at their calamity , and mock when their fear cometh , when it cometh as desolation , and their destruction as a whirlwind . And since they would not suffer his Mercy to rejoyce over his Justice , nor cause any joy in heaven , as the Text mentions , in their conversion ; his Justice will certainly rejoyce over his Mercy , and cause joy in heaven ( as it did at the fall of Babylon , which would not be cured , Rev. 19.1 . ) in their confusion . And O that there were such a heart in them , that they would consider this betimes : that in the midst of their carnal jollities they would but vouchsafe one regard to what may happen hereafter , and what will certainly be the end of these things . For however the fruits of sin may seem pleasant to the eye , and to be desired , to make one seem wise and witty to the world ; yet alas , they are all but emty and unsatisfactory at present , and leave a mortal sting behind them , and bitterness in the later end ; like the book St. John ate , ( Rev. 10.10 . ) which in his mouth was sweet as honey , but as soon as he had eaten it , his belly was bitter . And tho God should please at last to bring men back in their old age from their sinful courses , by a way of weeping , to pluck them as fire-brands out of everlasting burnings ; yet if men consider how rare and difficult a thing it is to be born again when one is old , how many pangs and violences to nature there must needs be , to put off the habits and inclinations to old sins : as difficult ( saith the Prophet ) as for the Leopard to change his spots , or the Ethiopian his skin ; and then when that 's done , what scars and weaknesses even a Cure must leave behind , I say , he that duly considers this , will think it better to secure his salvation , and all his present true comforts , by preserving his innocency , or alleviating his work by a daily repentance for lesser failings , then to venture upon one single chance of a death-bed repentance ; which is no more to be depended upon , for the performance , or acceptance , then it can encourage any man not to labour , because Elias was fed by Ravens , or the Israelites with Manna from heaven . If then there be any ( tho alas that need not be asked ) that have made the greatness of their Wit , or Birth , or Fortune , instruments of iniquity to iniquity ; let them now convert them , in their own conversion , to that original noble use for which God intended them , viz. to be instruments of righteousness unto holiness . To these especially that are thus great , not onely God , but this great Person also , by my mouth , being dead yet speaketh ; for as St. Paul seem'd more especially concern'd for his brethren and kinsmen according to the flesh ; and even the rich man in hell , tho sufficiently distracted by his own sufferings , yet seems hugely desirous that one might be sent from the dead to his brethren , that he might testifie unto them , lest they also come into that place of torment : so this Illustrions Convert , after God had open'd his eyes to see his follies , was more especially desirous of the salvation of those that were his brethren , tho not in the flesh , yet in the greatness of their quality , and of their sins ; passionately wishing , that all such , were not only almost , but altogether such as he now was , saving his bodily afflictions ; and of great force , me thinks , should the admonitions of a dying friend be . The ingenious Michael de Montaigne reckons him the best Physician , who himself has had the disease which he pretends to cure ; and behold a greater than he says to St. Peter , when thou art converted strengthen thy brethren ; which assures us , that they which have themselves been in a condition to need a remarkable conversion , are not uncapable thereby , but obliged , and the better qualified for such a charitable work . Now these especially I would beseech , as the Minister of Christ , and as such , tho we are reviled we bless , tho we are defamed we intreat , to suffer the word of Exhortation , that they would not terminate their eyes upon the outward pomp and pageantry that attends them , as the vulgar Jews did upon their Rites and Ceremonies ; but ( as the wiser Israelites , who esteem'd those glittering formalities as the Types and Images of heavenly things , ) be quickned by them to the ambition of original honours , and future glory . How much were it to be wish'd , that such persons especially would be followers of God and goodness , since whether they will or no men will be followes of them ; all of them according to their respective magnitudes , like Stars , casting a good or bad influence upon their inferiors , and not only so , but oftentimes upon their superiors too ; as the corrupt bloud in the feet , in the course of its circulation , after some time passes upwards into the head . It is true , an eminent station is liable to several mischiefs , from which a mean condition is free ; but the God of order , who has made dignity in place , and affluence of riches necessary to the world , has proportion'd his supports : and if the incitements to sin do abound unto the rich and noble , the grace of God , if they are careful to improve it , will much more abound , both to Gods glory and their own . Thus if the temtations of great persons be more , and greater then those of inferiors ; their abilities and understandings are ordinarily greater too : and if they lie more open to the assaults of the Devil , they have generally greater sagacities to foresee the danger , and more powerful assistances to go through it . Nor is Piety inconsistent with Greatness any more then it is with Policy , but is the best foundation and security both to the one and the other . The breeding of Moses at Court , without doubt contributed much even to his Religious performances , at least so far , as to make them more useful and exemplary to others : but then he was sincerely virtuous all the while , as well whilst reputed the Son of Pharoh's daughter , as Jethro's Son in-law . The Prophet Isaiah was Nephew to a King , and bred , as is supposed , in the Court ; whence we may observe his style is more majestic then the other Prophets ; as that of the great Doctor of the Gentiles , who was bred at the feet of Gamaliel , is then the other Apostles ; God making use of the natural tempers and educations of men , to be assisting to supernatural purposes . We find Christians in Cesar's household as soon as any where else in Rome ; and when Christianity had once gain'd Constantine , it spread it self farther over the Empire in a few years , then before it had done in some Centuries : as waters running downwards spred themselves freer , then when forced upwards against nature . Since then so much mischief depends upon Illustrious examples , will it not better become men to draw the multitude after them to heaven , by their piety , then by infectious guilts be at the head of a miserable company of the Damn'd ? T is this piety , a timely and exemplary piety , that will perpetuate to men of birth and fortunes , their Honors , and their Estates too , as well by deriving on them the blessing of God , who is the true fountain of honour ; as by creating an awe and a reverence for them from all orders of men , even to many generations ; a reverence which will be fresh and lasting , when all the trophies of wit and gaity are laid in the dust . T is this piety that will be the guide of their youth , and the comfort of their age ; for length of days are in her right hand , and in her left hand riches and honour . T is this , and this only , that can make all outward blessings comfortable , and indeed blessings to us , by making them the steps and means of attaining the never fading honours and incomprehensible glories of that Kingdom which is above ; where there shall be no more sin , nor sickness , nor pain , nor tears , nor death , but we shall rest from our labours , and our works shall follow us . Unto which God of his infinite mercy bring us , for the merits and for the mediation of Jesus Christ our Saviour ; to whom with the Father and Holy Spirit , ●et us ascribe all Praise and Adoration , now and for ever . Amen . THE END . 
A57133	----	The churches triumph over death opend in a sermon preached Septemb. 11, 1660, at the funeral of the most religious and vertuous lady, the Lady Mary Langham / by Edward Reynolds ... Reynolds, Edward, 1599-1676. 1662 Approx. 66 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A57133 Wing R1241 ESTC R11532 13572914 ocm 13572914 100393 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57133) Transcribed from: (Early English Books Online ; image set 100393) Images scanned from microfilm: (Early English books, 1641-1700 ; 799:9) The churches triumph over death opend in a sermon preached Septemb. 11, 1660, at the funeral of the most religious and vertuous lady, the Lady Mary Langham / by Edward Reynolds ... Reynolds, Edward, 1599-1676. [4], 37 p. Printed by Tho. Ratcliffe for John Baker ..., London : 1662. Dedication signed: Ed. Norvic. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Langham, Mary, -- Lady, d. 1660. Church of England -- Sermons. Bible. -- O.T. -- Isaiah XXVI, 18-19 -- Sermons. Sermons, English -- 17th century. Funeral sermons. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE CHVRCHES TRIVMPH OVER DEATH . Opend in a SERMON Preached Septemb. 11. 1660. at the Funeral of the most Religious and ver . tuous Lady , The Lady MARY LANGHAM . By EDWARD REYNOLDS D. D. now Bishop of NORWICH . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 15. 55. LONDON , Printed by Tho. Ratcliffe , for John Baker at the sign of the Peacock in St. Pauls Church-Yard . 1662. To his ever Honoured and most worthy Friend Sir James Langham K. SIR , IT hath not been without a special providence of God , that this Sermon preached above a year and an half since , at the Funeral of your most religious Lady , should now by your earnest desire , come abroad unto publick view . For hereby a just Accompt is given to the world of those deep and permanent Impressions of Love , Sorro● and Honour , which the memory of so matchless a Consort have made upon your soul , when a wound so long since inflicted , doth not yet cease to bleed afresh upon the continually recurring thoughts of so inestimable a loss . I have read in the Civil Law , That if a woman married again before the expiration of ten moneths after the death of her former Husband , she did Subire maculam Infamiae : But after such a space of time , it was presumed she might overcome the pressures of so great a sorrow , and yet still retain her Honour . You have passed over double that time , and yet not at all out of an unmanly softness , but out of a just and most judicious esteem of those eminent graces , which did so beautifie the soul , and perfume the name of that excellent Lady , you do , not without redoubled Honour , often resume the view and sense of that divine stroak whereby you were deprived of so unvaluable a Treasure . Nor am I my self without a special Advantage acrewing unto me by this Publication , having so good an opportunity to let the world know that great debt of Honour , Love and Thankfulness wherein I stand bound to your noble Father , your self , and all the branches of that worthy Family for those many Favours , those real and great bounties , which ever since I have had the Honour of an acquaintance with you , have been , and yet are enmulated upon me : I have no other way of paying back the Tribute which I ow to you all , then by beseeching the God of Grace to make all his Grace abound towards you all , and plentifully to supply you with the choicest ●f his heavenly Treasures , according to his Riches in Glory by Jesus Christ , which is the unfained prayer of Your most faithful Friend And Humble Servant , Ed. Norvic . THE CHURCHES TRIUMPH OVER DEATH . ISAIAH XXVI . 18 , 19. We have been with child , we have been in pain , we have as it were brought forth wind , we have not wrought any deliverance in the earth , neither have the inhabitants of the world fallen . Thy dead men shall live , together with my dead body shall they arise : awake and sing ye that dwell in the dust : for thy dew is as the dew of herbs , and the earth shall cast out the dead . THe holy Prophet having in the foregoing Chapter set forth many gracious Evangelical promises , doth here in this celebrate them with a song of solemn and publick thanksgiving , blessing the Lord for his salvation to his Church , and his severity against the enemies thereof . Whereupon we find the Church entertaining many holy Resolutions , as fruits and expressions of that her joy . She resoves to trust in the Lord for ever , in regard of his strength and fidelity towards his people , and of his power and jealousie against their enemies , ver . 4 , 5 , 6 , 7. She resolves to wait upon God in the midst of judgements , upon the remembrance of that Name of his , whereby he made himself known to his people in Egypt , Exod. 34 6 , 7. as a God able to give being to every promise , and by his truth and power to performe what his mercy had covenanted to do for her , Micah 7. 20. ver . 8 , 9 , 12. And this confident waiting upon God in trouble is commended ab opposito by the contrary disposition of wicked men , whom favours and mercies cannot perswade to learn righteousness , ver . 10 , 11. She resolves to submit to Gods fatherly Government alone , and to renounce all other usurping and tyrannical Lords , who had exercised domination over her , in reregard of Gods judgements executed on them , and his mercies renued to his people , v. 13 , 14 , 15. She resolves to poure out her prayer unto God in the midst of all present troubles , acknowledging her own impotency , and the miscarriage of all her own carnal counsels and contrivances , and thereupon trusting no longer in her self , but in God which raiseth the dead , ver . 16 , 17 , 18 , 19. Lastly , after all these pious dispositions and noble resolves , she concludeth her song with a triumphal Epinicion and insultation over all her enemies , and with an assurance that as they should die and not live , fall and not rise , their persons and their memories should perish , ver . 14. so she should live , and rise and sing , and flourish , as the herbs buried in the Earth , when the dew of Heaven falls on them to refresh them , ver . 19. Some refer the words to the Babylonian Captivity , wherein they were as dead bones in a grave , Ezek. 37. 11 , 12. without any strength , wisdome , or visible hope of being ever delivered . Some to the afflicted state of the Church under the Gospel , and the Rest or Sabbath which the Lord would give them at the last , out of all their labours and sufferings , Heb. 4. 9. Rev. 20. 2. Some to the last Resurrection and the faith of the Church touching that . And there is nothing more usual then for the Church and holy men therein to support their hearts above their incumbent afflictions , and to secure to themselves , the comfort of promised deliverance , notwithstanding all the seeming improbabilities thereof , by the general doctrine of the Resurrection . See Job 19. 25 , 26 , 27. Isa. 66. 14. Hos. 6. 2. 2 Cor. 1. 9. Whatever was the particular state of the the Church then , certain it is , that in the general the words extend to the Resurrection of the faithful , and are so interpreted by the Ancients , Irenaeus , Tertul. Hierom , Cyril , Augustine , and by learned moderns Expositors . The sore affliction here of the Church is compared to the pangs of a woman in travel , who earnestly cryeth out , and striveth to be delivered ; a frequent allusion to expresse any exquisite pain by , Isa. 13. 8. Jer. 13. 21. She had in this her sore distresse , cryed with strong groans and cryes unto God to be delivered , but all in vain , she brought forth nothing but wind , pain without profit , Jer. 12. 13. Wind is an usual expression , whereby the Scripture describeth frustraneous events , Jer. 5. 13. Hos. 8. 7. 12. 1. the womb of the Church miscarried , and brought forth , flatum pro faetu , they looked for salvation and deliverance , but they were totally disapointed , they had the pains of a travelling woman but not the comfort of a child born , John 16. 21. when they looked for deliverance from one calamity , they fell into another ; or as some render it , instead of bringing forth a child , or working any deliverance , they were delivered of their own spirit , or gave up the Ghost . The next words are a litteral explication of the metaphor , We have not wrought any salvation or deliverance . All our conceptions and cries end in vanity and disappointment . All our Hopes touching the ruine of our enemies , ver . 14. are come to nothing , they are not fallen . But we are dead men , very carcasses , we dwell in the dust , we are as low as calamity can make us . Now above all this misery the Church by faith lifteth up her head , in the assurance of a glorious Resurrection . She turnes away from the view and sense of her own sufferings , from the conceptions and parturitions of her own Counsels , and carnal contrivances , and with a triumphant . Apostrophe turns to God. Thy dead men shall live ] The pronown is very emphatical , for they are the words of the Church to God , as appears by the continuation of the context , from ver . 16. so it is not meant of all , but of Gods dead men , whether figuratively in any desperate clamity , or really in their graves , For the words will extend to both . Shall live ] or do live , are prisoners of hope , have a seed of life in them , even in the grave . It is the Apostles similitude and illustration , 1 Cor. 15. 36 , 37 , 38. With my dead body ] In the Original it is thus . My dead body , They shall live ; by an usual Enallage of the number , every one of my dead bodies shall live . Some make it an expression of the Prophets faith , applying to himself the comfort of that common salvation , preaching nothing to them which he was not in his own particular assured of . Some take it as an Answer of Christ to the Churches faith , as if it related to that , Mat. 27. 52 , 53. I conceive them to be the words of the Church still , comforting her self in the assurance of Gods mercy to every one of her mystical members , which assurance is expressed by a kind of Hypotyposis , calling the dead to come forth out of the dust , and to rejoyce for her deliverance . For thy dew is as the dew of Herbs ] Thy divine word , power , and promise is able to do unto us as dew unto herbs , though they seem outwardly dried up and dead , yet having a vital Root , they do by the fall of the dew send forth their Leaves and beauty again . Now God hath more care of us then of herbs , and his spirit more efficacy then the dew , and therefore however we may be withered and consumed with calamity and death , yet he will raise us up again , and cloath us with beauty and glory . Thus the Scripture often argues from natural to supernatural things , Jer. 31. 35 , 36. Jer. 33. 20 , 21. Psal. 89. 36 , 37. 1 Cor. 15. 36. And this similitude of dew reviving and refreshing decayed herbs we frequently meet with , Prov. 19. 12. Isa. 66. 14. Hos. 14. 5 , 6. And the earth shall cast out the dead ] as a woman doth an untimely birth . The Grave shall be in Travel with the dead , the Apostle seems to point at such a Metaphor , Acts 2. 24. and shall be delivered of them . Another version thus , Thou shalt cast the Giants in the earth . They who here as Giants did trample on the Church , and were formidable unto her , shall then fall and perish , when thy people shall awake and sing , as ver . 14. so elsewhere , They shall take them captives whose captives they were , and they shall rule over their oppressors , Isa. 14. 2. the sons of them that afflicted them shall come bending unto them Isa. 60. 14. 65. 13 , 14. In the words we observe two general parts 1. The Churches complaint under very great calamity and disappointment , ver . 18. 2. Her triumph over all her enemies and sufferings , ver . 19. The complaint being expressed by the metaphor of conception and parturition intimateth . 1. The Greatnesse of their affliction . 2. The Contrivances they used to procure deliverance from it . 3. The disappointment of them all ; we have brought forth winde , as elsewhere ye shall conceive chaffe , and shall bring forth stubble , Isa. 33. 11. In the Triumph we may consider , 1. The Matter of it , Deliverance from the lowest to the best condition , from death to life , from a carcasse to a Resurrection , from corruption to glory , from dust to singing . 2. The Reasons of it , 1. In regard of the subject , Mortui tui , Gods dead men , Cadaver meum , the Churches dead body . 2. In regard of the Author and vertue whereby it should be effected , the Word , the Power , the Spirit of God metaphorically expressed , Ros tuus , Thy dew is as the dew of herbs . From the first general the Prophets complaint we may observe three things . 1. That the Lord exerciseth his own people , yea his whole Church sometimes with sore and sharp afflictions , with the pangs and throws of a woman in travel . Sometimes we finde them in a house of bondage in Egypt ; sometimes in a Grave in Babylon ; often oppressed with Philistims , Midianites , Cananites , Ammonites , Edomites , Syrians , under the tyranny of the four great Monarchies of the earth . So the Christian Church first under the persecutions of the Heathen Emperors of Rome , and then under persecutions of Antichrist & her witnesses prophesying in sackcloth 1260. years . As Christ first suffered & then entred into glory , Luk. 24. 26. so must his Church , Rom. 8. 17. Christ hath a double Kingdom , that of his patience , and that of his power , we must be subjects under the Kingdom of his patience , before we come to that of his power . The Church must passe through the Sea and the Wildernesse to Canaan , they must be in a working and suffering condition , before they come to the Rest or Sabbath which remaineth for them , Heb. 4. 9. Davids militant Raign must go before Solomons peaceable Raign . Our sins must this way be mortified . Our faith , hope , love , patience , humility , Christian courage and fortitude be exercised . Our conformity unto Christ evidenced . The measure of the wickednesse of the enemy filled . The glory of God magnified in supporting them under , in delivering them out of all their afflictions , and raising them up when they are at lowest . Therefore we should not esteem it strange when we fall into divers temptations , or see the Church of God in the world in a suffering or dying condition , 1 Pet. 4. 12 , 13 , 17. Jam. 1. 2. If we will have Christ for our husband , we must take him for better for worse . 1. His afflictions are short , and but for a moment , Isa. 54. 7. 2 Cor. 4. 17. 2. Sanctified by the Spirit of glory and of God resting upon us , 1 Pet. 4. 13 , 14. 3. Seconded with grace and the power of Christ to support us under them ▪ 2 Cor. 12. 9. 4. Operative unto peace , righteousness and glory , Rom. 8. 28. Heb. 12. 11. 5. Not worthy to be compared with the glory that shall be revealed , Rom. 8. 18. 6. Proportioned to our need , 1 Pet. 1. 6. and to our strength , 1 Cor. 10. 13. If we will come to glory we must go the same way unto it as Christ did , the way of holinesse , and the way of sufferings , Act. 14. 22. and surely if there be enough in a womans child to recompence the pains of her travel , John 16. 21. There will certainly be enough in the glory to come to recompence all our pains , either in our obedience or in our afflictions . II. We might here note , That even Gods own servants in time of trouble & calamity are very apt to betake themselves to their own conceptions and contrivances for deliverance ; they are big oftentimes with their own counsels , and in pain tobring forth and execute their own projections , in order to the freeing of themselves from trouble . Abraham , when he was afraid of Pharaoh and Abimelech dissembled his relation unto Sarah ; David fearing Achish the King of Gath fained himself mad , 1 Sam. 21. 11 , 12 , 13. when he feared the discovery of his adultery , he gave order for the killing of Uriah , 2 Sam. 11. 15. one sin is the womb of another . When Asa was in danger from Baasha King of Israel , he bought his peace with the spoils of the Temple , 2 Chron. 16. 1 , 2. when Jonah was afraid of preaching destruction to Ninive , he fled unto Tarshish from the presence and service of the Lord , Jonah 1. 3. when Peter was afraid of suffering with Christ , he flies to that woful Sanctuary of denying and forswearing him , Mat. 26. 69 — 74. thus the fear of man causeth a snare , Prov. 29. 25. This therefore is a necessary duty in time of fear and danger , to look up ( as the Church here after disappointment by other refuges , doth ) with a victorious and triumphant faith unto God , and to make him onely our fear and our dread , not to trust in fraud and perversenesse , or to betake our selves unto a refuge of lies , Isa. 30. 12. 28. 15. but to build our confidence upon that sure foundation , on the which he that believeth shall not need make hast . If we lean not upon our own understanding , nor be wise in our own eyes , but in all our ways acknowledge him , and trust in him , and fear him , and depart from evil , we have this gracious promise that he will direct our paths , Prov. 3. 5 , 7. the more we deny our selves , the more is he engaged to help us . But when we travel with our own conceptions and will needs be the contrivers of our own deliverance , it cannot be wondred if the Lord turn our devices into vanity , and make our belly prepare wind and deceit , Job 15. 35. as it here followeth . We have brought forth wind , we have not wrought any deliverance , all our endeavours have been vain and succeslesse . III. Carnal Counsels and humane contrivances are usually carried on with pain , and end in disappointment , and do obstruct the progress and execution of Gods promises unto us . If we would go on in Gods way , and use the means which he hath directed , and build our faith and hope upon his promises , we have then his Word to secure us , his Spirit to strengthen us , his Grace to assist us , his Power and fidelity to comfort us , we have him engaged to work our works for us , and his Angels to bear us in our Wayes . But when we seek out diverticles and inventions of our own , when we will walk in the light of our fire , and in the sparks which we have kindled , Isa. 50. 11. and be wise in our own conceit , Rom. 12. 16. and walk after our own thoughts , Isa. 65. 2. no wonder if we be disappointed , and made ashamed of our own counsels , Hos. 10. 6. when we sow the wind , it is not strange if we reap the whirle-winde , Hos. 8. 7. And therefore it is our wisdom to cease from our own wisdom , as the wise man exhorteth , Prov. 23. 4. in as much as the Lord hath pronounced a curse upon those that are prudent in their own sight , Isa. 5. 21. whom usually he disappointeth , Job . 5. 12. We have considered the Churches complaint , her anguish , her disappointment . Now in her Triumph we are first to view her deliverance , and then the causes of it . In the deliverance is a Gradation both in the misery from which , and in the condition unto which they are restored . For the former , 1. It extends unto dead men , whom to quicken exceeds the power of nature . But we do not use to give men over , and lay them out for dead as soon as their breath fails them , some diseases look like death ; therefore the deliverance goes further unto Cadaver meum , my carkasse , which the remainders of vital heat have forsaken , laid out , carried away , severed from the living , hastning to putrefaction . But death makes yet a further progresse , this carcasse must be had out of sight , lodged in the bowels of the earth , and there dissolved into dust , his house must know him no more , Job 7. 10. and yet even here when death hath carried a man to the end of his journey , and landed him in its own dominion , so far shall the deliverance extend . The Damsel whom Christ raised was mortua , though yet in the house amongst the living , Mark 5. 35. The widows son gone a little further into the Region of death , coffin'd up , laid on the Biere , carried out from the House , a Carcasse , Luke 7. 14. Lazarus in deaths den , Inhabitator pulveris , as far as death could carry him , yet raised up , John 11. 38 , 44. so there is a gradation in the Terminus à quo of this deliverance . There is likewise a gradation in the Terminus ad quem , the condition unto which they are restored . 1. They shall Live , and this is a favour though one stay in prison . 2. They shall Rise , their life shal be to an exaltation ; the wicked shall live again , but it shall be to die again ; but these dead shall live and rise , their life shall be an advancement to them . 3. They shall Awake , like a man out of sleep refreshed and comforted , Psal. 17. 15. 4. They shall sing , as victors over the grave , never to return thither more . So we have here , 1. The sad condition of the Church . 2. The great mercy and power of God to them in that condition . Their sad condition in the former of these two gradations . 1. They are dead men , in a condition of death , their whole life a conflict with mortality . And though this be not a calamity peculiar to them , ( for death feedeth equally upon all ) and though there be a great alleviation in their being Mortui tui , The Lords dead men ; yet in some respects we finde the weight of mortality on the Churches side . Wicked men meet many times with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , live in pleasure , and then die in ease , spend their days in wealth and jollity , in vanity and folly , and go suddenly to the grave , die onely once and together , Job 21. 13. whereas holy men have complain'd of dying daily , 1 Cor. 15. 31. of being in deaths often , 2 Cor. 11. 23. of being compassed about with death , Psal. 18. 4. The wicked have no bands in their death , Psal. 73. 4. they are at an agreement with it , have as it were hired it not to disquiet them , Isa. 28. 15. they put it far from them , Amos 6. 3. whereas good men have their souls often drawing nigh to the grave , Psal. 88. 3. Dead , then here they are , 1. Quoad mortis praeludia , all the fore-runners and harbingers of death common to them with all others , sorrows , sicknesses , distresses , and infirmities of all sorts . 2. Quoad vitae exitum , they end their days in the same manner as other men ; the wise man as the fool , Eccles. 2. 16. Psalm 49. 10. thus in common , good men and bad . But godly men 3. Are dead quoad affectus , Their affections and meditations are upon death . Wicked men feed and fat their lusts , fetch out all the sweetness that sin hath in it . Whereas holy men mortifie their earthly members , crucifie the flesh with affections and lusts , are ever dying to sin and the world , Rom. 6. 11. 4. They are dead , quoad seculum , crucified to the world , Gal. 6. 14. and therefore hated by it , John 15. 19. nothing to be looked for from it , but persecution and tribulation , John. 16. 33. as men have done to the green tree so they will to the dry , Luk. 23. 31. suffering belongs to the essence and calling of Christians , 1 Pet. 2. 21. they are hereunto appointed , 1 Thes. 3. 3. They are in his sense properly Mortui tui , the Lords dead men ; for worldlings are not sufferers by calling and profession as true Christians are . They are not in trouble as other men , Psalme 73. 5. Job 21. 7 — 13. II. From Mortui tui , it proceeds to Cadaver meum ; and such they are not onely by dissolution after death , but by condition before it ; used like a dead carcasse , exposed to contempt and dishonour , as the refuse and off-scouring of men , Lam. 31. 45. 1 Cor. 4. 13. troden under foot , Isa. 63. 18. had in derision , Jer. 20. 8. filled with contempt , Psal. 123. 3. made as the ground and as the street for proud men to go over , Isa. 51. 23. thus the righteous is an abomination to the wicked , they loath him as a man would do a dead carcasse , Prov. 29. 27. III. From dishonour they proceed to a kinde of despaire ; They are Habitatores pulveris , they dwell in the dust , they are not onely dust by constitution , Gen. 3. 19. and by dissolution , making the Grave their House , and their bed in darknesse , Job 17. 13. but further by estimation , they judge so of themselves , abhorring themselves , and putting their mouths in the dust , Job 42. 6. Lam. 3. 29. they are valued so by others , Isa. 10. 6. as the mire of the streets . This is the sad condition of the Church sometimes in this world under persecution and captivity , so they were in Babylon as dead bones in a grave , Ezek. 37. 11 , 12. By all which we learn what to look for in the world when we give our names to God. The usage not onely of strangers and enemies , but even of dead carcasses , to be buried in contempt and dishonour . The way to life lies through the countrey of death , as the way to Canaan through a sea and a wilderness ; no scorns , no graves must deter us from a godly life , if ever we hope for a blessed resurrection . Neither may we think it strange when we meet with troubles in the world which are but the preludes and prefaces unto death , nor when one evil is over , may we sing a requiem to our souls as if all were passed , but look for vicissitudes and successions of sorrow , for clouds after rain , till we are landed in the Countrey of death . And since our tenure in this world is so obnoxious both to encumbrance and uncertainty , we should die to the world while we are in it , as those who are very shortly to be translated from it , and having no abiding station here , be careful to look after that City which hath foundations , and so to acquaint our selves before hand with death by meditation on it , and preparation for it , that it may not come as a messenger of wrath , but as an Harbinger of glory , that in our death we may be Mortui tui , The Lords dead men , and prisoners of Hope , the Spirit of Christ in us being the earnest and seed of a Resurrection unto life . We have considered the sad condition of the Church expressed by our Prophet in that Emphatical Climax , Dead men , a Carcasse , Inhabiters of the dust . Let us next take a view of the mercy of God in her deliverance , a deliverance not onely commensurate to her troubles , but victorious over them , dead indeed , but she shall live ; a carcasse , but she shall arise ; asleep , but she shall awake ; in the dust , but she shall sing . So there is mercy fully answerable to the misery , no temptation without an issue , no calamity without an escape . 1. Vivent Mortui , or as others read it , Vivant . True both . They do live , They shall live . They have life in death , and that life shall work them out of death . 1. They do live in death . Wicked men are dead while they live , 1 Tim. 5. 6. dead in Law under the sentence of the curse , as Adam was legally dead by guilt and obnoxiousness the same day that he did eat the forbidden fruit . Dead in conscience under the pain of that sentence , and under the bondage of deserved and denounced wrath , Heb. 2. 15. Heb. 10. 27. dead in sin , under the power of Lust , Eph ▪ 2. 1. Psal. 14. 3. their throats Sepulchres full of rotten words , Rom. 3. 13. their hearts Sepulchres full of unclean affections , Matth. 23. 27 , 28. their lives Sepulchres full of dead works , Heb. 6. 1. But mortui tui , the Lords dead men live even in the Kingdome and Country of Death . 1. They live in praeludiis mortis , in all the forerunners of death ; in the greatest calamities they bear up their hearts in the favour of God , which is better then life , Psal. 63. 3. 2 Cor. 6. 9. In these things , all these things ; we are Conquerours , more then Conquerours , Rom. 8. 37. 2. They live in Regno mortis , in the Kingdome and Country of death ; when death hath possession of them , they live still : you are dead , and your life is hid , Col. 3. 3. The death of a Christian is not the taking away of life , but the laying up of life ; as a Parent takes the Childs money , and keeps it for him : He that believeth shall live , though he die , John 11. 25. As Abel being dead , yet speaketh , Heb. 11. 4. Yea , their very bodies , though dead to them , do live to God , for he is the God of the living , Mat. 22. 32. therefore the Jews call their burying places Domus Viventium . 1. They live in the Promise and Power of God , Mat. 22. 29. 2. They live in the Life of Christ their Head ; whether we wake or sleep we live together with him , 1 Thes. 5. 10. as we are risen with him , and sit with him in heaven , Col. 3. 1. Eph. 2. 6. 3. They live in the Seed of the Spirit of Holiness , whose Temples they are , which is in them a pledge and seminal virtue of Resurrection , Rom. 8. 11. compared with 1 Cor. 3. 16. 6. 19. In which respect the Apostle compareth the bodies of the faithful unto Seed , I Cor. 15. 42. to note , that by the Inhabitation and Sanctification of the Spirit , there is a vital virtue in the body to spring up and awake again . Thus even in the state of death , we have vitam Absconditam , Col. 3. 3. hidden out of our sight and sense , as seed in the Furrow , as a jewel in the Cabinet , as an Orphans estate in the hand of his Guardian , hidden with Christ the first fruits , and in God the Author and Fountain of Life . Thus vivunt , they do live . And further , vivent , they shall live ; for our life in Christ is not a decaying , but a growing and abounding life , Joh. 10. 10 therefore it will break forth into the similitude of Christs glorious Body , in whom it is hid , as the Corn groweth into the likeness of that seed wherein it was originally and virtually contained , Joh. 12. 24. Col. 3. 4. Phil. 3. 21. 1 Joh. 3. 2 , 3. Of natural life we cannot say , I live , and I shall live , for natural life runs into death , as Jordan into the dead Sea : But of Christian life we may say , I live , and I shall live ; it is a life which runs into life , though through the way of death ; as the waters of the Caspian Sea are said through subterraneous passages to have communion with the great Ocean . It comes from heaven , Christ the Fountain and Center of it : and it goes back unto heaven : As a piece of earth falls to the whole earth , so every piece of heaven will find the way to its whole . 2. Resurgent : With my dead body they shall arise , their life shall be given them for their advancement : wicked men shall live again , that they may dye again , and shall rise , ut lapsu graviore ruant , that they may be thrown deeper . Pharoahs Butler and Baker came both out of prison , the one to his office , the other to dishonor , the one to be advanced , the other to be executed : So mortui tui , and mortui seculi , shall both come out of their graves , the one from a prison to a Furnace , the other from a prison to a Palace : In which respect Believers only are called , children of the Resurrection , Luke 20. 36. It is a Resurrection of life to the one , of condemnation to the other , Joh. 5. 29. And therefore to distinguish them from the other , it is added : 3. Expergiscimini . They shall awake as a man refreshed with sleep , which puts a great difference be●ween the deaths and Resurrections of the godly and the wicked . 1. The death of the godly is but asleep : 1. In regard of the seeds of life abiding in them . A man in sleep ceaseth from the acts of sense , but the faculties he retaineth still : So an holy man , though he lose in death the acts of life , yet the seed and root he hath not lost , he lives to God still . 2. In regard of his weariness of the world , and fulness of dayes : A man wearied with labour lies down willingly to rest : Abraham d●ed full of dayes , he was satiated , and desired no more , Gen. 25. 8. the Apostle had enough of the world , when he desired to depart , and to be with Christ , Phil. 1. 23. whereas a wicked man , how old soever , is not said to die full of years , or satisfied with life : He may be loaded , but not replenished ; he knows not whither he is going , and therefore he would fain stay in the world still . But it may be said , Have not wicked men brought death upon themselves , as Achitophel , Saul , Judas , and godly men been sometimes unwilling to die , as Hezekiah ? Isai. 38. 1 , 2. True both , yet neither the one out of the love of death , nor the other out of love of the world : wicked men are impatient of present anguish , and inconsiderate touching future terrours , and therefore rush upon the one to avoid the other : But godly men are weary of the body of sin , and believe the favour of God , and glory of Christs presence , and that makes them desire to depart , and to be with him : Nor did Hezekiah decline death out of a servile fear , being able to plead unto God his uprightness , but out o● a desire to live to compleat the Reformation of the Church which he had begun , and that he might have a Successor to derive the Line of the Royal Seed unto . So then death to the godly is but a sleep , in regard of the rest it giveth them , Rev. 14. 13. from sins , f●om sorrows , from labours , from enemies , from temptations , from fear , from evils to come ; and therefore Job calls the grave his bed , Job 17. 13. and so the Prophet , They shall lye down in their beds , Isa. 57. 2. 2. This awaking makes a great difference between the Resurrection of the godly and the wicked : the one riseth refreshed , as sleep repaireth the decays of Nature , so that a man riseth vigorous and recruited ; therefore the time of the Resurrection is called the time of refreshing , and of restitution of all things , Acts 3. 19 , 21. The other riseth affrighted , as a man awakened with a Thunder-clap , or whose house is in a flame about him ; the one awakes to his work , the other to his Judgement ; it is morning and everlasting day to the one , it is horrour and darkness to the other ; and therefore it is added : 4. Cantate , when they awake they shall sing : as David when he awaked , calls on his Lute and Harp to awake with him , Psal. 57. 8. In their graves , at Bobylon , they hung their Harps on the Willows , no musick then , Psal. 137. 3. but they go out of their graves , as Israel out of the Red Sea , with Victory and Triumph over Death and Hell , and so shall sing the Song of Moses and the Lamb. Dust and Ashes , in the Scripture phrase , are ceremonies of mourning , Job 2. 12. Mic. 1. 10. but here they who inhabit the dust , are called upon to put off their prison garments ▪ and to shake themselves from their dust , Isai. 52. 1 , 2. to awake unto singing and triumph ; when they awake they are satisfied , Psalm 17. 15. Thus we see the deliverance of the Church , is fully as large as their distress . From all which we learn : 1. The true cause why Death and the calamities leading thereunto , do still remain after Christs Victory over them ; to wit : 1 To exercise our Faith and Hope in Gods Promises , for the righteous hath hope in his death , Prov. 14. 32. 2 to conform us unto Christ , as well in the way to life , as in the end , 1 Pet. 4. 13. 3 To wean us from the love of the world , which both useth us ill , and passeth away , 1 John 2. 15 , 17. John 15. 19. 4 To encrease our desires of glory , that we may with good Jacob , wait for the salvation of the Lord , Gen. 49. 18. 5 To commend our love to Christ , which makes us willing to be dissolved , that we may go to him , as a stone is contented to be broken in moving towards its center , Phil. 1. 23. 6 To commend the power of Righteousness , which is not afraid of the King of Terrours , nor to go to Christ , though there be a Lion in the way , Act. 21. 13. Rom. 8. 35-37 . 7 To shew the sweetness and virtue of the Death of Christ , which makes a Bed of a Grave , an Antidote of a Serpent ; hath brought sweetness out of the strong , and meat out of the Eater ; hath bound Death with her own Grave Cloaths , and set a Guard of Angels over the bodies of the Saints ; hath rolled away the heavy st●ne from the graves of his people , and made it a place of ease and refreshment ; hath made our Graves like a Garden , that our bodies like herbs might spring out again ; hath slain Death as Benaiah did the Lion , in its own pit , and hath made it sick of the bodies of his people , and travel in pain like a woman with-Child , till at last it be delivered of them . 2 We should by Faith and Hope in this Doctrine comfort our selves against all other calamities , and incourage our selves against Death it self , which is but a depositary , and shall be an accomptant unto God for every member of his Church , though it hath swallowed them , as the Whale did Jonah , it shall cast them up again : though to the wicked it be a Trap-door which lets them down to Hell , and so keeps them in the midst of laughter sorrowful , in the midst of plenty and pleasures fearful , in the midst of hope doubtful , when they remember the dayes of darkness , for they be many , and the dayes of torment , for they be more : Yet to Believers it is a Bed , a Rest , a Sleep a Friend , when it shuts the door between us and the world , it opens a door between us and heaven : Pardon of sin , and peace with God , makes us bold to play with the hole of the Asp and with the Cocatrice den , Isai. 11. 8. We have thus far considered the Church as dead , buried in the dust ; as quickned , raised , awakened , delighted in God : We are III. To take a view of the causes of this deliverance , which are 1 Dispositive , in regard of the Subject . 2 Efficient , in regard of the Author . The dispositive causes qualifying the Subject for this deliverance , are in the two Pronowns , Tui , and Meum : thy dead men : my dead body . These mercies are not promised generally unto all dead men , but unto the Lords dead men , whom he hath chosen and formed for himself , Psalm 4. 3. Isai. 43. 21. If he say thou art mine , neither water , nor fire , nor East , West , North , South , Egypt , Ethiopia , nor any other Enemy shall keep us back from him , Isai. 43. 1 , 2 , 6. 1. His we must be , if we will not be lost in death . 1 His by Consanguinity ; for Christ having taken upon him the Nature of Adam , and the Seed of Abraham , and so vouchsafing to call Believers Brethren , Heb. 2. 11. by that means God is become our Father , John 20. 17. and therefore in the deluge of desolation , he will bring us into his Ark , as Rahab , when she was delivered her self , called together her Kindred to share therein with her , Josh. 6. 23. 2 His by purchase ; there was a dear and precious price paid for us , we were bought with no less a price then the Blood of God , Act. 20. 28. and therefore he will vindicate his Claim and Title unto us ; no man will lose what he hath paid for , if he be able to rescue and recover it out of the hands of unjust possessors : Christ having bought us , Death shall not with-hold us from him , the Redeemed of the Lord shall return , Isai. 51. 11. 3 His by Covenant ; thy Maker is thy Husband , Isai. 54. 5. and being married to her , he will make her return , Jer. 3. 14. Any loving Husband would fetch back his Wife from the Dead , if he were able to do it . 4 His by Dedication , Inhabitation , Consecration , as a Temple , 1 Cor. 6. 19. If Death destroy his Temple , he will raise it up again , John 2. 19. The Spirit that dwelleth in us , will quicken our mortal bodies , Rom. 8. 11. 2 His dead men we must be ; we must dye to sin , because he died for it ; we must kill that which killed Christ ; we must be dead unto sin , if we will live unto God , Rom. 6. 11. His dead men , his perseverantly until death , Rev. 2. 10. His patiently , even unto death , Heb. 10. 36. Nothing must separate us from his love . His ultimately , whether we live , we must live to the Lord , or whether we die , we must die unto the Lord , Rom. 14. 8. that he may be glorified in our mortal bodies by life , or by death , Phil. 1. 20. And being thus His dead men : 1 We are sure Death comes not but with a Commission from him , his providence sendeth it , his power restraineth it , his love and wisdome guideth and ordereth it to our good ; it is his Officer , it shall touch us no further then he gives it authority , John 19. 11. He hath muzled and chained it ; he saith to Death , as to Satan concerning Job , He is in thine hand , but touch not his Soul , meddle not with his Conscience , or with his Peace ; and for his Body , thou shalt but keep it , thou shalt not destroy it , thou shalt be accomptable for every piece of it again . 2. Being His dead men , he hath alwayes an eye of compassion upon us , our sorrows and sufferings he esteems his own , Isai. 63. 9. Col. 1. 24. Act. 9. 4. and if they be his , he will certainly save us from them , and conquer them as well in us , as in himself , for unto him belong the issues from death , Psalm 68 20. 3 As ever therefore we look for blessedness in death , or deliverance from it , we must labour both living and dying , to be the Lords , that he may own us when the world hath cast us out , that we may be precious in his sight , when we are loathsome to the world ; jewels to him , when dung to men , that our Graves may not only have worms in them to consume us , but Angels to guard us . If we die in our sins , and be Satans dead men , we shall never rise with comfort , rottenness will feed not on our bodies only , but on our names , we shall have worms in our consciences , as well as in our carcasses : But when we can say , Lord , I am thine , thou art mine , we may thence infer , we shall not dye , Hab. 1. 12. We have a life which death cannot reach , Col. 3. 3. this therefore must be our special care , to be Mortui tui , to dye to the Lord , to fall asleep in Christ , 1 Cor. 15. 18. that when he comes we may be found in him , and so may be ever with him , 1 Thes. 4. 17. This is the first qualification of the Subject for deliverance , to be Mortui tui , the Lords dead men . 2. The next is , that it is Cadaver meum : 1 Mine , as the words of Christ , being my body , they shall surely rise : 2 Mine , as the words of the Church ; Every member of my dead body shall rise in the unity of the whole . 1 Then my dead body being members of an Head that lives for ever , and hath the Keys of Hell and the Grave , shall certainly rise : His life is the Foundation of ours , Because I live , ye shall live also John 14. 19. If death had held him , it would much more have held us : But because in him the Mercies of David are sure , therefore his Resurrection is an assurance of ours , Act. 13. 34. Christ will not be incompleat , and the Church is his fulness , Eph. 1. 23. The feet under water are safe , when the Head is above it : Christ is said to be the first that rose from the dead , Act. 26. 23. the first begotten , the first born from the dead , Rev. 1. 5. Col. 1. 18. For though some were raised before him , yet not without him , but by the Fellowship of his Resurrection : As though light rise before the Sun , yet it doth not rise but from the Sun. The Mace goes before the Magistrate , but it doth so only in attendance upon him : He the only Conquerour of Death ; and as the first fruits did sanctifie the whole Mass , Rom. 11. 16. so Christ by his Resurrection did consecrate all such as dye in the Lord , to be a kind of first fruits , and first born , Jam. 1. 18. Heb. 12. 23. and therefore it is said , that they shall rise first , 1 Thes. 4. 16. His Resurrection is unto all his members 1 Arrha , a pledge and earnest of theirs ; He having paid our debt , death cannot detain us in prison for it : His Resurrection hath justified us against the claim of death , and will glorifie us against the power of death : What he did purchase by the merit of his death , is made applicable to us by the power of his Resurrection , Rom. 8. 34. 2 Exemplar ; His the pattern of ours : He taken not only from prison , but from judgement , death had no more to do with him , Isal. 53. 8. Rom. 6. 9. In like manner we shall rise Victors over death , never any more to be subject unto it : This the Apostle calleth the Image of the Heavenly Adam , 1 Cor. 15. 49. Phil. 3. 21. 3 Primitiae : The beginning of the future Resurrection ; for he rose not barely in a personal , but in a publick capacity , though it were a damnable Heresie of Hymeneus , that the Resurrection was past , 2 Tim. 2. 18. yet it is a truth to say , that it is begun . He first , then we at his coming , 1 Cor. 15. 23. By what is past in the Head , we are assured of what is expected in his Members . 2 All the particular Members of the Church shall rise in the unity of one body , as mystically joyned unto one Head , and as one Family , Eph. 3. 15. and all one in Christ , Gal. 3. 28. not barely the persons singly considered , but as a Church and Body shall rise . 1 Then be careful to be found in Christ at his coming ; for though all men shall rise , yet with a great difference . The wicked potestate judicis , as malefactors are brought out of prison to the Judge to be condemned . The godly virtute capitis , the life of Christ shall be manifested in their bodies , 2 Cor. 4. 10. 2 A Christian must not onely believe , Thy dead men shall live , but furth 1 My dead body shall arise too . Herein is the Life of Faith in bringing down general promises to our own particular cases , interests and comforts , 2 Cor. 4. 13 , 14. Joh. 20. 28. Gal. 2. 20. 3 Since we shall all rise as one , we should all live as one . As we have all one Head , one Spirit , one Faith , one Hope , one Inheritance , one common salvation , so we should have one heart , and one soul , Act. 4. 32. Love as brethren , have the same care as fellow members one of another , weep with them that weep , rejoyce with them that rejoyce , That our life of faith on earth may in some measure expresse our life of vision in heaven , and since we shall agree there , not to fall our in our way thither , Eph. 4 1. 6. Phil. 2. 1 , 2 , 3. Col. 3. 12 , 13. And thus much of the dispositive cause , qualifying the subject of this deliverance . 2 The Efficient follows . The word and command of God , being like dew to the tender herbs , to revive them when they seem dead . Whence we observe , 1 The facility of the last Resurrection in regard of God , to whom miracles are as easie as natural operations , A Miracle being nothing but a new creation . It is as impossible to us to cause raine as to raise a dead body . He therefore who we see doth cause the one , we may believe on his word that he will the other . We finde Raine and dew used as Arguments to prove the omnipotency and greatnesse of God , Psal. 147. 5 , 8. Job 5. 9 , 10. ler. 14. 22. Zach. 10. 1. And this teacheth us a very useful point , to observe the wisdome and power of God in the Ordinances of heaven and course of nature , and from thence to argue for the setling of our faith in such things as exceed the course of nature ; for there is no lesse omnipotency required to govern natural causes , then to work those that are supernatural . He therfore that keepeth his Law , and sheweth his power in the one , will do so in the other too . The Lord strengthneth our faith by the consideration of natural things , the bow in the clouds , Gen. 9. 12. Isa. 54. 9. the stability of the mountains , Isa. 54. 10. the multitude of starres , Gen. 15. 5. the highth of the heavens , Psal. 103 11. the beauty of the Lilies , Mat. 6. 28 , 30. the Ordinances of the Moon and Stars , ler. 31. 35 , 36. the Covenant of Day and Night , ler. 33. 20 , 21. Thus the Lord teacheth us to make use of the rudiments of nature to confirme our faith in him . I go quietly to bed and am not frighted with the horror of the night . I know the day will return , It is Gods Covenant . I put my seed into the ground in the Winter , I know it will grow into an harvest , the Sun will return , it is Gods Covenant . And why should I not trust him , as well in his Covenant of Grace as of Nature ? why should I not believe that that power which quickens dead corn , can quicken dead men , and can provide as well for my salvation as for my nature ? The truth is , all unbelief doth secretly question the power of God. Things past and present all can believe , because they are seen . But things promised , when they pose reason , and transcend the course of natural causes , and the contrivances and projections which we can forecast , we many times stagger and falter about . Israel confessed what God had done , and that omnipotently , He smote the rock and the waters gushed out , and yet in the same breath they question his power , can he furnish a Table in the wildernesse ? can he give bread also and provide flesh for his people ? Psalm 78. 19 , 20 , 22. Moses himself stagger'd , when the Lord made a promise which seemed to exceed the power of ordinary causes , Numb . 11. 21 , 22. And therefore when God will confirm the faith of his servants , he draweth them off from viewing the greatnesse and strangeness of the promises in themselves , to the consideration of his power . Is any thing too hard for the Lord ? Gen. 18. 14. I am the Lord , the God of all flesh , is there any thing too hard for me ? Jer. 32. 27. If it be marvellous in the eyes of the remnant of this people in these dayes , should it also be marvellous in mine eyes , saith the Lord of Hosts ? Zach. 8. 6. And therefore in all cases of difficulty , when sense and reason , flesh and blood , dictate nothing but despaire , we should by faith look up to the truth of God promising , and to the power and name of God giving being to his promis●s , whose ways are higher then our wayes , and his thoughts then our thoughts , Isa. 55. 8. 9. So did Jehoshaphat , 2 Chron. 20. 12. so David , I Sam. 30. 6. so the Prophet , Ezek. 37. 3. so Abraham , Rom. 4. 19 , 20 , 21. so Peter , Luke 5. 5. so we should all do when we walk in darkness and have no light , still trust in the Name of the Lord , and stay upon our God , Isa. 50. 10. 2 We hence learn the Original of the Resurrection , it is an Heavenly work , as dew which comes from heaven to revive the grass . The Lord resolves the lineage and genealogie of corn into Heaven , Hos. 2. 21. takes it to himself to be the father of the dew , Job 38. 28. It comes from him whose body did shed drops of heavenly dew in the garden , and by them did slay death , and revive he herbs of the grave . We must labour therefore by an heavenly conversation to have our Bodies Temples of the holy Spirit , that this Heavenly vertue , when it hath drawn us out of our graves , may then carry us to Heaven ; for as that which is earthly , when it is out of its place , never leaves descending till it goes to Earth : so that which is Heavenly , will never cease rising till it get to Heaven . Earthly vapors may be drawn up , but they fall again in rain and winde . Wicked men , though raised , will fall again . Any thing of heaven will go to heaven , any thing of Christ will go to Christ. Concerning this dear and worthy Lay , though my custom be to be very sparing in Funeral Elogies , yet many things were in her so remarkable , that the mentioning of them cannot but tend to the Edification of others . I shall not mention her meere Exterrals . The worth , credit and dignity of her family . The gentlenesse and sweetnesse of her disposition , and all amiable accomplishments which rendred her lovely to those that knew her ; nor set forth the proportion between her and the present Text. I shall onely name such things as commended her to God as well as to men . She looked after Heaven very young : would frequently blesse God for the Religious Education which she had under her parents . She was even then assaulted with Temptations unto Atheisme , and to think that there was no God. But took the best course to repell and resist them , that the most experienced Christian could have directed her unto . Immediately betaking her self by prayer unto that God whom she was tempted to deny . She was a woman mighty in the Scriptures , read them over once a year , and searched after the sense of difficult places out of the several Annotations before her . She was as it were a Concordance directing usually to the Book and Chapter where any place of Scripture mentioned in discourse , was to be found . She was constant in reading substantial Authours , of dogmatical and practical Divinity , and by that means grew greatly acquainted with the whole Body of wholsome doctrine . She was unweariedly constant in the performance of private duties , in so much that it is verily believed by him , who had best reason to know it , that for twelve years together she never intermitted her morning and evening addresses unto the Throne of Grace . When she was suddenly surprized with the pangs of this last child , she ran into her closet to be first delivered of her prayer , and to poure out her soul to God , before she was delivered of her child . She had a singular delight in the publick Ordinances , and was a most constant frequenter of them , with very serious and devout attention , calling her memory to an account when she came home , and if any particular slipt from her forgotten , she would enquire of her husband in bed to recover it for her . She left behind her in her closet a paper book , wherein with her own hand she had collected divers general Directions for an holy spending of the day , with several particular meanes for the faithful observance of those General Rules . She highly honoured Holinesse in the poorest and meanest persons , and would frequently with some decent and modest excuse get off from unprofitable & impertinent discourse , that she might have her fill of more edifying conference with such , in whom she had learned of David , to place her delight . For divers months before her death she was wonderfully improved heavenward , as those about her observed , not regarding the world , nor letting any vain word drop from her ; and her countenance many times after her coming out of her closet , seemed to have strange impressions of her conversing with God shining in it , as some conversant with her have professed to observe . She was greatly adorned with Meeknesse , Modesty and Humility , which are graces in the sight of God of great price . When one wish'd her ioy with the Honour lately come to her , she answered , That there was a greater Honour which she looked after , which would bring with it more solid joy . She alwayes expressed much Honour and Reverence to her parents , in all comely and dutiful comportment towards them , which much endeared them unto her . Full of conjugal affection to her dear husband revoking with an ingenuous Retraction any word which might fall from her , which she judged lesse becoming that Honour and Reverence which she did bear to him . When he was ingaged upon publick concernments , and more particularly when he cross'd the seas to wait on his Sacred Majesty , she daily put up such ardent and heavenly petitions unto God for him , as caused those about her to conclude it impossible that the husband of so many prayers and teares should meet with any miscarriage . Wonderful watchful over his Bodily health ; and spying out distempers in him before he discovered them himself . Earnestly desiring what is now come to passe , that he might survive her , that she might never know the wound of a deceased Husband . She had a more then ordinary care in the Education of her children , holding them close to the reading , and committing to memory both Scripture and Catechisme , wherein by her diligence they made a very strange progress , a pregnant instance whereof to speak nothing of her children yet living , was her eldest son , who went to heaven in his childhood , about the age of five or six years , of whose wonderful proficiency in the knowledge of God , an exact account is given by a grave and godly Divine in the printed Sermon , which he preached at his Funeral . She was very affable and kind to her servants , specially encouraging them unto holy duties , who have professed themselves very much benefited in their spiritual concernments by the discourses which she hath had with them . She was very charitable and ready to do good to poor distressed persons , specially those of the houshold of faith , visiting , edifying , and comforting them , and with her liberality relieving their necessities , acknowledging Gods free and rich mercy in allowing her a plentiful portion of outward blessings , and that she was not in the low condition of those whom her charity relieved : In her sicknesse and extremities of travel and other pains , she earnestly pleaded Gods promises of healing , of easing , of refreshing those that were weak and heavy laden , acknowledging her self so to be , not in body onely , but in soul too , and was full of holy and servent ejaculations . Yea , when the disease affected her head , and disturbed her expressions , yet even then her speeches had still a tincture of Holinesse , and savour'd of that spirit wherewith her heart was seasoned . She advised those about her to set about the great and one necessary work of their souls while they were in health , assuring them that in sicknesse all the strength they had would be taken up about that . She desired her husband to read to her in her sicknesse Mistris Moores Evidences for salvation , set forth in a Sermon preached by a Reverend Divine at her Funeral , meditating with much satisfaction upon them . And when some cloud overcast her soul , she desired her husband to pray with her , and seconded him with much enlargement of heart , and blessed God for the recovery of light again . Thus lived and died this excellent Lady , a worthy patterne for the great ones of her sex to imitate . Such works will follow them into another world , where none of the vanities of this , no Pleasures , no Pomp , no Luxury , no Bravery , no Balls , no Enterludes , no Amorous or Complemental discourses , or other like Impertinencies of the world will have any admittance . The more seriously you walk with God , and plie the concernments of your immortal souls , living as those that resolve to be saved , the greater will be your treasure of comfort in your death , and of glory in another life ; whereas all your other delights and experiments for content will expire , and give up the Ghost in Solomons vanity and vexation of Spirit . The Lord make us all wise unto salvation . FINIS . Notes, typically marginal, from the original text Notes for div A57133-e280 Irenaeus lib. 5. cap. 15. 30. Tertul. de Resurrect . c. 32. Hieron . & Cyril in loc . Aug. de Civ . dei lib. 20. cap. 21. Calvin Institut . l. 2. c. 10. sect . 21. l. 3. c. 25. sect . 4. Calvin . Sasbout . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rev. 11. 3. 12. 6. Gen. 12. 13. Gen. 20. 2. Isa. 8. 13. Psal. 119. 51. Jer. 20. 8. 
A57163	----	A sermon touching the use of humane learning preached in Mercers-Chappel at the funeral of that learned gentleman, Mr. John Langley, late school-master of Pauls School in London, on the 21 day of September, 1657 / by Ed. Reynolds ... Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57163 of text R9227 in the English Short Title Catalog (Wing R1287). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 63 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57163 Wing R1287 ESTC R9227 11985780 ocm 11985780 51940 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57163) Transcribed from: (Early English Books Online ; image set 51940) Images scanned from microfilm: (Early English books, 1641-1700 ; 76:16) A sermon touching the use of humane learning preached in Mercers-Chappel at the funeral of that learned gentleman, Mr. John Langley, late school-master of Pauls School in London, on the 21 day of September, 1657 / by Ed. Reynolds ... Reynolds, Edward, 1599-1676. [4], 34 p. Printed by T.N. for George Thomason ..., London : 1658. Reproduction of original in British Library. eng Langley, John, d. 1657. Church of England -- Sermons. Funeral sermons. Sermons, English. A57163 R9227 (Wing R1287). civilwar no A sermon touching the use of humane learning. Preached in Mercers-Chappel, at the funeral of that learned gentleman, Mr. John Langley, late Reynolds, Edward 1657 10697 124 25 0 0 0 0 139 F The rate of 139 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-04 Jonathan Blaney Sampled and proofread 2004-04 Jonathan Blaney Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A SERMON Touching the Use of Humane Learning , PREACHED In MERCERS-CHAPPEL , AT THE FUNERAL Of that Learned Gentleman , Mr. JOHN LANGLEY , LATE School-Master of Pauls School in LONDON , on the 21 day of September , 1657. By ED REYNOLDS , D. D. LONDON , Printed by T. N. for GEORGE THOMASON at the Rose and Crown in Pauls Church-yard , 1658. To the Honorable Sir Henry Yelverton , Baronet . SIR , THere i● none amongst all my ●●ble Friends unto whom the Ded●cation of this Sermon doth more properly be long , then unto your Self . For ●esides that debt of Honor which I owe to ●our Family , not onely for the favors received from your self , but from your noble Father and Grandfather , n●w with God ; When I consider the ve●y great love , and high esteem which your Father did bear to that good man , at whose Funeral this Sermon was preached ▪ unto whose care ●e in●●usted the Two ●rops of his Family , your Self , and your most hopeful Brother ( whom God took from that School to a celestial Academy ▪ ) and with al , your own hereditary possession of the same love and esteem , as a grateful return unto this learned man for his special care in your education ; and when I further remember the noble thoughts and singular honor which this worthy man ever had towards your Father , your self , and all the Relations of your Family ; it was not possible for me to look further for a name to inscribe before this smal Book . I have therefore assumed the boldness to put so poor a testimony of those honorable affections which I owe unto you , and of that great love which I bear to the nam● of that good man , who was so dear unto you , into your hands ; as knowing withal how much the Argument of this Sermon would be acceptable unto you , who can experimentally subscribe to the excellency and use of that Learning which it pleadeth for , and as an eye and ear witness can attest the Character of that worthy pe●son , to whose Obsequ●es this last office of love was performed . My hearty prayer for you unto God is , that he will crown all those great Blessings which he hath bestowed upon you , with ● more abundant greatness of his heavenly Grace , tha● you may be eminently serviceable to his great name , and may so tread in the steps of your worthy Pr●genitors ( which I perswade my self you do ) as not onely to keep up the life and power of Godliness in your own heart , and Family , but further to be a Comforter , Countenancer , and Encourager ( as they were ) both of learned and godly Ministers , and of others who love the Lord Iesus in sincerity . To his gracious protection and blessing I commend you , and all yours , desiring to be esteemed Your most faithful and humble Servant ED. REYNOLDS . A SERMON Touching the use of Humane Learning . ACTS 7.22 . And Moses was learned in all the wisdom of the Egyptians , and was mighty in words and in deeds . IN the former Chapter we read of a dispute between Stephen , and the members of a certain Synagogue in Ierusalem , called the Synagogue of the Libertines , of such Jews , who having been servants to the Romans , were manumitted and made free ; for such the Romans called Libertines ; of which sort of Jews , coming out of several parts of the world that Colledge or Convention seemeth to have been made up . Or , as Grotius supposeth , was built by them at Ierusalem for their Countrymen and Proselytes , as there are at Rome and Rhemes Colledges for English Papists . The issue of this Disputation was , that being worsted at Arguments , these Libertines do betake themselves to calumnies , and false accusations , as the Pharisees when their reasons were spent , were wont to take up stones to throw at Christ . They bring him from a scholastical to a judicial defence , from the ●olledge to the Council , and by false witnesses charge him with blasphemy against Moses and God . Whereupon , being pro forma , permitted to make his defence ( for persecuters will manage their cruelties under a form of Law , that they may appear the more specious ) he doth it largely with much wisdom and courage . The scope of the Sermon is to shew ( upon a fair Issue with his accusers ) that he was not guilty of the charge given in against him , that it did not follow , because he affirmed that Christ would destroy the Temple , and change the customs which M●ses deliv●red , that therefore he blasphemed either Moses or God ; The Argument of his justification , is by an Historical Induction . 1. If Abraham , Isaak , Iacob ▪ and Ioseph worshipped God without a Temple , and without such customs as Moses delivered , and Moses did without blasphemy against them , make that alteration which God was pleased to command him to make : Then the Worship of God is not peremptorily confined to an outward Temple , or a Mo●aical ministration . But Abraham , Isaak , Iacob and Ioseph by obeying the commands and beleeving the promises of God , did acceptably worship him without a ●emple or Mosaical Ceremonies ; therefore it is no blasphemy to say that God may so be worshipped . 2. Again , if Moses , a great , a learned , a mighty Ruler and Deliverer , did assure the people that a Prophet God would raise who should do as he had done , make new institutions , and set up a more excellent way of Worship , then it was no blasphemy against Moses or God , to say , that 〈◊〉 customs by him introduced should be by that Prophet altered . But Moses himself did teach the people thus to beleeve : Therefore Stephen teaching the same did not blaspheme Moses . 3. Again , that which was not blasphemy to affirm of the Tabernacle , though it were set up by Gods special appointment unto Moses , is not blasphemy to affirm of the Temple . But it was not blasphemy to affirm the use of the Tabernacle to have been temporary , and consequently alterable ; therefore to affirm the same of the Temple is not blasphemy . Especially , since the Lord hath said , that he dwelleth not in Temples made with hands . Together with these strong Arguments are interwoven apologetical Reprehensions ; Stephen justifying himself against their accusations now , by the same Argument whereby Moses was to be justified against their Fathers before . Moses did by wonders and signs in Egypt , in the red Sea , in the Wilderness prove himself to be a Ruler and Iudge sent of God , and yet your Fathers would not obey but thrust him from them , and made a Calf to worship . Now the Lord hath raised up the Prophet whom Mose● foretold , who by signs and wonders did prove himself to be of God , but you thrust him from you , and resist the Holy Ghost as your Fathers did . And your refusing of Iesus is no more argument against his doctrine and institutions , then their refusing of Moses , was an Argument against his . In as much as you are not able to alleadge any thing why your Fathers should have beleeved Moses , which we are not able to alleadge , why you ought 〈◊〉 to beleeve Christ . Unto this strong defence of Stephen , neither the Iudges nor his Accusers make any reply by way of Argument ; but though he professed himself to be at that time an eye Witness of the truth of Jesus his being in glory , yet in a rage and outcry they cast him out of the City and stoned him . The stronger were his Arguments for the truth , the more excessive was their malice against him for it . The words of the Text are a branch of the second Argument , drawn from the testimony of Moses , and the historical narration touching him : and they contain the fruit which followed upon the noble education , which he received from the hand and care of Pharaohs Daughter ; he so prospered under it , that he became learned in all the wisdom of the Egyptians , and was a mighty man both for Oratory and Action . The Lord by these civil accomplishments fitting him in part for the Government whereunto he reserved him . In the Words we have first , his intellectual perfections . He was Learned and instructed , together with the object of that Learning , All the wisdom of the Egyptians . Secondly , His civil , moral and religious perfections ; a mighty man for Elocution , a mighty man for Action . He improved and put forth his intellectual abilities for the good and service of others , laid up all his power to do good to his Brethren , in due time when God should call him thereunto . Moses was learned , or instructed and instituted . It noteth acquired Knowledge , by the benefit of learned Education . In all the wisedom of the Egyptians ; that Nation was antiently famous for wisedom : From thence some think that the Grecians derived their learning ; for we read in Diodorus S●culus , and others , that Orpheus , Homer , Pythagoras , Plato , Lycurgus , Solon , and others did travel into Egypt for institution . But Cadmus who first brought Letters into Greece , was a Phanitian , as Eusebius , and after him other learned men have fully proved . Therefore from the Egyptians the Greeks did not primitively derive their Learning . What this wisdom of the Egyptians was , wherein Moses was learned , is by Philo in the life of Moses , by Diodorus Siculus , lib. 1. c. 2. By Sixtus Senensis , Biblioth. lib. 2. and others described , viz. Mathematicks , Astronomy , Geometry , Arithmetick , Musick , Natural Philosophy , Physick , Symbolical , and Hieroglyphical Writing , Civil and Political Knowledge , for which that people seemeth to have been famous , Isa. 19.11 — 14. I shall not here enquire into the most antient rise or original of Learning , or seat thereof , which some carry beyond the Flood , and tell us of Pillars with Hebrew Inscriptions and Characters set up by Enoch and Seth ; Nor shall I inquire whence the Egyptians derived their Learning , which some ascribe to Ioseph and the people of the Iews living there : Others to Abraham , of whose being in Egypt we read , Gen. 12.10 . It is sufficient for us to know , that at this time there was Learning there , and that Moses was brought up and proved excellent in it . Now we may here observe , First , The great care of the Kings Daughter to bring up Moses in in all kinde of good Literature , that thereby he might be fit for such great Services , as his so near relation to a Princes Court might probably have brought him unto . And truly so great hath been the care of w●se Heathens in this particular ( as we read of the Lacedemonians , Persians , and others ) as may justly put to shame many Christians , who breed up their children many times so loosely , so ignorantly , so sensually , to gameing , sporting and excess , as if an inheritance did serve to no other purpose but to make the Heir of it useless , and good for nothing . And as we see many times good ground grow moss● and barren for want of culture ; so is it with good wits , which being neglected do usually become more vitious then those of less hope and pregnancy . The foundations of an honorable and comfortable Age are laid in the minority of children ; if the plant be not kept strait at first , the tree will be crooked incurably at the last . No doubt but David had special care of the education of Solomon ; for quickness of parts , without special culture would hardly have arrived at so great a pitch of Learning , especially in a disposition , as the event proved , by nature sensual enough , and therefore he maketh mention both of his Fathers and his Mothers teaching him , Prov. 4.1.31.1 . It is as great a folly to lay up Estates for children , and to take no care of themselves who must enjoy them , as to be curious for an handsom Shoe , and then to put it upon a gouty f●ot . And the greater men are , the greater should their care be for free and honorable , learned and religious education of their children . First , Because it is a very incongruous mixture , greatness of estate , and meaness of understanding ; the one will be a perpetual blemish and reproach unto the other . Secondly , Because there will be the more fuel of lust , if Learning and Piety be not laid up to season a full estate . We see nothing grow upon a fat heap of muck , but weeds and trash : Therefore we find what great care Theodosius had to have a good Tutor to shape the minds and manners of his children The famous Arsenius , and Iosephus telleth us that Moses had a special care of the education of children in good Literature , and we find some evidence of it in the Scripture , where he commandeth the people to teach the words of the Law diligently unto their Children , Deut. 6.7 . And herein must our care exceed this of Pharaohs Daughter , we must so provide to breed up our Children unto wisedom , as that we forget not the chief thing to have them seasoned with the knowledge and fear of God , which is the onely true wisdom , Iob 28.28 . Iulian the Apostate had great Schollars , Mardonius and Maximus to his Tutors , but being prophane Heathens and Scoffers at Christian Religion , they laid the foundations of that desperate Apostacy , whereby he fell from Christ to the Devil . He that begets a Fool , or by careless breeding maketh one , hath been the Author of his own sorrow ; a wise Son maketh a glad Father . If thine heart be wise , saith Solomon . I shall rejoyce , Prov. 23.15 . It is very sad for children to have wicked Parents , who wholly neglect their Education , and of whom Cyprian tels us they will cry out at the last day , Parentes sensimus parricidas . Our Parents have been our Parricides . Now then by this important duty we learn , 1. To set an high value upon such wise , learned and religious Tutors as at any time we enjoy for the discarge of this great Work . And 2. To bewail it as a more then ordinary loss , when men whom God hath every way fitted with Learning , industry , piety , and fidelity for so excellent a work are by a sudden stroke taken away from us . We have considered the Care of the Kings Daughter for the education of Moses ; let us in the next place consider , the blessing of God upon it , in that thereby Moses was learned in all the Learning of the Egyptians . Where first , It is very observable , the different end which God had in his Providence , and she in her particular Care ; She intended , no doubt , the service of Pharoah , God intended to qualifie him the better , to be a Ruler and a Deliverer of his people from Pharoah ; She intended the good of Egypt , God intended the good of Israel . Many times the wise and holy providence of God , useth the diligence of one man to bring about effects for the good of others , which he never intended ; as we see in Iosephs Brethren , and Hamans dictating the honor which was conferred upon Mordecai at that time , when he came to beg him for the Gallows which he had erected . God useth the counsels of men , to effect things by them which they never thought of . The Assyrian had his work , and God had his , Isa. 10.6 , 7. Iudas looked after money , Caiphas and the High Priests after interest and revenge , Pilate after Caesar and his favor ; but Gods end was the Salvation of the World by the death of Christ . In re una quam fecerunt , causa non una propter quam fecerunt . God and Christ did it in Charitate , Iudas and the Jews in proditione . 2. We may here observe , that Moses that great Prophet , whom the Lord did after speak unto mouth to mouth , Num. 12.8 . is commended for his skill in the learning and wisdom of the Egyptians , a prophane Nation . ven Humane , secul●r , and Exotick Learning is a noble gift of God ; and a very great Ornament and Honor un●o the most excellent men . As it was mentioned for the honor of Daniel and his three Companions , that God gave them knowledge and skill in all learning and wisdom , Dan. 1.17 . meaning , as appears ver. 4. the Learning of the Caldeans : Not as if they were Southsayers , as the wise men of Caldea were ; or Moses , a Magician and Sorcerer , as the Wise-men of Egypt were , and as Heathen Writers charge him to have been . For the great miracles which Moses did ; and the interpretations of dreams and visions by Daniel , were from God , and not from the Devil , by the help of any Magicall Inchantments . In like manner Bezaleel and Aholiab are commended by God for that Wisdom and Understanding , which they had in all manner of cunning Workmanship , Exod. 31.3 — 6. And it is mentioned for the honor of Iabal , Iubal , and Tubal Cain , that they were the first inventers of some particular useful Arts for the good of Humane Society , Gen. 4.20 , 21 , 22. And of Solomon , that he spake of Trees from the Cedar tree in Lebanon , unto the Hyssop that springeth out of the wall , and that he spake also of Beasts , and of Fowl , and of creeping things , and of Fishes , 1 Reg. 4.33 . The high esteem which the Heathen had of the first Inventers of Liberal Sciences and necessary Arts and Manufactures , is noted as one principal cause by Diodorus Si●ulus , and others , of the divine titles and honours which were given unto them . And Paul mentions it amongst other his priviledges , that he was brought up a Schollar at the feet of the learned ●amaliel , Act. 22.3 . Yea by that Apostle the Lord hath given so much honor unto Humane Learning , as three times to make mention of Heathen Poets , and their sayings . Aratus , Act. 17.28 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Me●ander , 1 Cor ▪ 15.33 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Epimenides , Tit. 1.12 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Truth is Gods where ever it is found , Res fisci est ubicunque natat ; as a Mine of Gold or Silver is the Kings in whose ground soever it be discovered . Christianus Domini sui esse intelligit ubicunque invenerit veritatem , saith Austin . A Christian knows that truth belongeth to Christ wheresoever he finds it . And again , Tibi serviat , saith he , quicquid utile puer didici . As Israel took of the Egyptians , jewels of Silver and jewels of Gold , as David consecrated the Spoils of the Philistims , Moabites , Syrians , and all Nations whom he subdued to the Lord , 2 Sam. 8.11 . as the Crown of the King of Rabbah , was set upon the head of David , 2 Sam. 12.30 . so the spoils of all secular Learning are to be dedicated unto Christ , and the use of his Church , who is said to take from Satan all his armor , and to divide the spoil , Luk. 11.22 . For so in triumphs the enemies was disarmed , and the spoils carried in state before the Victors Chariot . Such spoils did Origen , Tertullian , Cyprian , Clemens Alex. Iustin , Cyril ▪ Lactantius , Hierom , Austin , Basil , Nazianzen , Arnobius , &c. take from the Gentile Writers and devote them to the service of the Church of Christ . It is noted of Theodosius the Emperor , that when he destroyed the Temples of the Heathen Idols , in Alexandria , yet all the vessels and statues of Gold and Silver he converted to the use of the Christian Churches . Yea ●etrus Aerodius a learned Civilian out of Procopius telleth us , that the Christians did convert the very Idol Temples themselves into Churches , wherein to worship Christ . For if an Idol , being nothing , did not so , defile meat , but that as a good creature ( though not in idol communion ) it might be eaten , if the conscience of no man were thereby offended , as the Apostle teacheth , 1 Cor. 8 . 4-7 . 10.25.28 . Certainly neither doth it leave any such abiding pollution to any place , but that therein God may be worshipped , 2 Tim. 2.8 . First , All good Learning and wisdom is per se , and in its own nature desireable , as an ornament and perfection to the mind , as a part of that Truth whereof God is the Author . There is a knowledge of God natural in and by his works : and a knowledge supernatural by revelation out of the Word ; and though this be the principal , yet the other is not to be undervalued . For the works of God are great , sought out of all them that have pleasure therein ▪ Psal. 111.2 . Now all secular Learning is the knowledge of Gods works , aeternae verita●is particula ; a small emanation from eternal verity . Philosophical and Mathematical Learning , the knowledge of his works of Creation . Historical and Political Learning , the knowledge of his works of Providence . Moral and Oeconomical and Civil Learning , the knowledge of those remainders of his Image and Law , which are left in the minds of men , for their direction and conviction . Grammatical , Rhetorical and Logical Learning , the knowledge of the use of that Reason which God giveth us for imparting our minds , and evidencing our conceptions unto one another . So then all true Learning being a knowledge of the works of God , and of that Truth which he , who is the supreme verity , hath implanted in them , must needs be such as the works of God themselves are , honorable and excellent , and so per se desireable . Secondly , All true Learning is desireable , for the uses whereunto it may be applied ▪ We will consider these Uses . 1. In regard of evil men , many of whom are great Schollars , and eminent for various learning . First , It serves to beautifie even them , and render them , as learned men , great ornaments to their generation ; as many harmful herbs do bear beautiful flowers , and are upon that account special ornaments to the Gardens were they grow . Goodly Statues of Gold or Silver , though dead , though hollow , and without heart or vital parts , are yet of great value , and special honor to the places where erected . Such are even prophane Learned men , in regard of their Learning . Secondly , It is useful unto them to convince them of Gods glory and greatness , of his Soveraignty and Will ; and so if it be not praeexercitamentum , as Clemens Alexandrinus calleth it , unto the more comfortable knowledge of him out of his Word , namely , to kindle in them a desire to know more of so great a God from thence , it will render them without excuse for abusing the knowledge which they have , Rom. 1.19 , 20. Thirdly , It is by accident useful another way , viz. by honest and assiduous labours in the pursuit of Learning , to keep them from the Temptations of divers lusts , which by a loose and an idle life would be more ready to assault them . If David had been at his study , when he was on his house top , he had not been tempted unto Adultery . Fourthly , It makes them thus adorned serviceable to humane Society . Singular use have all Ages had of the learned labors of prophane Historians , Philosophers , Poets , Orators , Mathematicians , Physitians , Artists in divers kinds . And● it is a comfort to any man to live to some good purpose , and to be serviceable to his own and future generations . Fifthly , They are hereby useful to the Church of God : That God who can make use of the sins of men to do his people good by them , as of Iosephs Brethren , to make way , by s●●●ng him , unto the safety of Israel and his Family ; can make use of the gifts and tallents he bestows on wicked men for the service of good men . The hands of those that did themselves perish in the Flood , were imploied in building the Ark for Noah and his Family . It is true , very often wicked men do use their learning against God , as they do all other his good blessings . Learned wickedness is Arm●ta● nequitia , such learning degenerates into Pride , Arrogance , Scorn , Atheism , Heresie , contempt of godliness , ( as Philosophers are called by the Fathers , Haereticorum patriarchae , but all this is accidental , and the fruit of lust . ) Yet , as a malignant Planet , when in conjunction with a good one may have a benign influence ; so it doth often fall out that they who are by sin enemies , may by learning be useful to the Church . The Jews are bitter enemies to Christ , yet God hath by their care preserved the old Scriptures from danger of corruption . 2. In regard of Holy men . First , Though Learning be much inferior to Holiness ; There are learned Devils , there cannot be holy Devils ( for Holiness is the character of celestial not of infernal Angels , Deut. 33.2 . ) yet in Holy men Learning is a rare Ornament and accession , as the golden Ring to the Gem which is in it . Like the marriage of an holy David to a beautiful Abigail . Secondly , It enableth them to do the more service unto the Church of God , and the Truths of Religion . Every good gift sanctified is in such a way useful to the Church , as the proper nature and excellency of the gift doth admit . Sanctified Wit beautifies Religion , sanctified Reason defends it , sanctified power protects it , sanctified Elocution perswades others to the love of it . As different gifts of the people , did with a different value serve the Tabernacle , the stones of the Ephod , more pretious then the Badgers skins ; so though every good man is ready to offer willingly to the service of the Church , yet great difference between the learning of a Paul , or the elequence of an Apollo , or the power of a Constantine , or the acuteness of an Austin , or the courage of an Athanasius , and the ordinary qualifications of inferior good men . Thirdly , It enableth them to procure more favor and to bring more reputation unto Religion ▪ by the greatness of parts wherein they may be otherwise serviceable unto them , with whom it concerneth Religion to have the honour thereof preserved . God is pleased in his holy providence to make other interests , sometimes a preservative unto Religion , where it self is not immediately and per se regarded . Ahasuerus was amorous and uxorious , and that induced him to favour the Jews , whose worship he cared not for . Thus it is useful in regard of holy men . 3. In regard of the Church and truth of Religion ; It is useful as an Handmaid , in a way of attendance thereupon , and subserviency thereunto several ways . First , Hereby the antient Fathers of the Church were furnished to confute the Pagan and Idolatrous worship of the Heathens out of their own Writers , as Paul did the Idolatry of Athens by the inscription of their own Altar , Act. 17 , 23. As David killed Goliah with his own Sword , as a tree is cut down by an Axe , the helve whereof was made out of a bough of the same tree ; this course Origin , Clem. Alex. Iustin , Eusebius , Tertullian , Minutius Felix , and many others of the Antients have taken , as likewise to shew that many doctrines of the Scripture have been owned even by prophane Writers ; One God by Plato , one first Cause by Aristotle , Divine Providence by Cicero , the last conflagration by the Stoicks , &c. Secondly , Hereby we shame Christians , when out of prophane Writers we let them understand of the continency , justice , temperance , meekness , clemency , and other amiable moral Vertues of Heathen men , which they having abundantly more means , come so exceeding short of ; and that Fabritius , Aristides , Antoninus , Epictetus , and many other vertuous Heathens shall rise up in judgement against them . Thirdly , Scriptures have much of Poetry , Philosophy , Mathematicks , Law● , Antiquities and customs of other Countries in them ; in the understanding of which by secular Learning we may be much assisted . Physicks in Genesis , Ethicks in Proverbs , Logick in the disputations of the Prophets , of Christ and his Apostles , Allusions to the natures of Beasts , Sheep , Goats , Wolves , Lions , Doves , &c. Many allusions in the Books of Ezra , Nehemiah , and Esther , to the customs of the Persians , many passages in the Prophets illustrable out of the Histories of the times and places to which they refer , many expressions in the New Testament best explicable out of the Roman Laws and Antiquities . Many passages exquisitely parallel'd in humane Authors , and receiving much light from them , as that learned and good man Mr. Gataker hath observed . Fourthly , The Histories of the Scriptures , and the Miracles of Moses , of Christ and his Apostles may even out of Heathen Writers be confirmed ( and a testimony from Adversaries is of great validity ) this hath been largely and learnedly proved by Mornay and Grotius in their Books de veritate Christianae Religionis . Fifthly , The knowledge of Times by the Olympiads , the fasti Consulares , and other standing ways of computation are exceeding necessary to the the exact distinguishing and digesting of sacred Chronology , and of the occurrences of Scripture to their proper times , as Austin hath noted . Sixthly , Many Ecclesiastical Writers , who either write against the Gentiles , or Apologetical Discourses for Christian Religion , cannot be clearly understood without the reading of Secular Authors ; those kind of Writings , as Origen against Celsus , Tertullians Apology , Theodoret de curandis Graec●rum Affectibus , Cyprian de Idolorum vanitate , Austin de Civitate Dei , Minutius Felix his Octavius , and other the like , being brimful of such kind of Learning , and allusions thereunto . To say nothing of the necessity of Grammar and Tongues to understand the words of Scripture ; of Logick to understand the contexture , method , argumentation , and Analysis of Scripture ; of Rhetorick to understand the eleganc●es of Scripture . When I consider all these things I cannot but beleeve that the more learned men are ( having gracious hearts as well as learned heads ) the more sensible they are of their insufficiency , for so tremendous an imployment as the sound , solid , and judicious preaching of the word of God ; and are more dismaid at the sense of their own wants for so weighty and arduous a service , then they do wonder at the boldness of illiterate men , who therefore venture with more confidence upon it , because they know not that variety of learning , as well as of spiritual wisdom and grace , which is requisite unto such an able discharge of it , as whereby a man may appear to be a workman who needeth not to be ashamed , rightly dividing the Word of truth . We have considered some of the many uses of Sec●lar Learning , and that within the sphear of one onely profession , that it is as a dead hedge wherewith men use to fence a quick one , or as Basils similitude is , as those fulcimenta upon which men do raise and bear up their Vines ; or as ground colours upon which gold is to be over-laid . I shall conclude with a few inferences from this point for our use . First , Though there be excellent use to be made of Humane Learning , yet it is to be used with much caution , as Physitians use Opium , or other dangerous things with their due correctives . 1. Use it , not unnecessarily where the nature of the matter doth not rationally call for it . Some learned men have upon this account blamed some of the Antients , Origen , Iustin , Clemens Alexandrinus and others , for mixing Philosophy with Theology , out of an opinion thereby the easier to gain the Gentil●s unto the Christian faith . But none have been more blame-worthy in this case then the old Schoolmen , of whom Melancthon saith , that their doctrine is chiefly made up of two things , Philosophy and Superstition ; and therefore it is well observed by a learned man that School-men and Canonists have been the fountains of that corruption which hath infected the Church of Christ ; the School-men in doctrine , by opinions of Popery ; and the Canonists in Discipline by the state of the Papacy , of which the main cause hath been the admitting of Aristotle and his Philosophy , In ipsa adyta & penetralia Ecclesiarum , as H●spinian speaketh . We finde even amongst the Heathens , men were punished for presuming to dispute of heavenly things , in the same manner as they did of natural causes ; and for the like reason Aetius the Heretick being given to an er●stical and contentious way of arguing in divine things , as one much addicted to Aristotelical learning , thereby purchased unto himself the Title of Atheist , as Socrates and Sozomen tell us . 2. Use it not vain-gloriously , and unto oftentation . It is a puffing , a windy , a flatulent thing ; knowledge puffeth up , 1 Cor. 8.1 . Tertullian calleth Philosophers , Gloriae Animalia . And I beleeve that this vanity doth scarce in any thing mote put forth it self then in pride of Wit or Memory in this way of learning . We may learn the danger of it by the example of Herod , Act. 12. who was smitten with Worms because he gave not God the glory . 3 Use it not proudly with contempt and disdain of the Word of God , like that prophane Wit who said , he did not dare to read the Scripture for fear of spoiling his stile . I have heard of some wretches even amongst us in our days , who presume to magnifie Socrates above Moses or Paul . 4. Use it not heretically in defence of error , as Erasmus saith of the Arrians , hoc ipso fuere pestilentiores quod Aristotelicis argutiis essent instructi ; and as Hierom complains that they rose è Platonis & Aristophanis sinu in Episcopatum . We must take heed of making our Reason judge of Articles of Faith , or setting Humane Learning in the Tribunal against Divine Truth . For this it was that Tertullian calleth Philosophers the Patriarchs of Hereticks , and that the Apostle exhorteth us to take heed no man spoil us through philosophy and vain deceit , Col. 2.8 . He meaneth not solid philosophy , the genuine issue of Right Reason ; But the arrogance of Humane Reason to sit as a judge of those things that are supernatural and of divine Revelation , as Articles of Faith and forms of Worship , when it will acknowledge no Religion but what is deducible out of the princples of corrupted Reason , nor admit any conclusions which are not consonant to those principles . 5. Use it not prophanely , to inflame lust , as some elegant Writers do more corrupt by their lasciviousness ▪ then benefit by their politeness , as Ma●tial , Petronius Arbiter , * &c. Cyprian said of the Adulteries of the Heathen gods , that by their examples fiunt miseris delicta religiosa . In such a use we may justly fear the rebuke which † Ierom saith he had , Ciceronianus es , non Christianus . But use it with Humility , Moderation , Sobriety , as an Handmaid to Christ ; as Painters lay a worser colour , when they mean to superinduce another . Pare the Na●ls , cut the Hair , lop the luxuriances , carry it through the fire , as the spoils were appointed to be , that it may be purged for the use of the Temple . Secondly , This justly reproveth all the Enemies of Learning ; who because the Apostle forbiddeth deceitful Philosophy , and telleth us how vain the professors thereof became in their imaginations , do thence condemn all the sober and just use of true Learning . Such the Weigel●ans , who tell us that there is no knowledge of Christ in any Universities ; that all Schools and Academies are enemies unto Christ , and all their Learning merae corruptelae ; who shut all Learning out of the Church , and all learned men out of Heaven . Such was it seems Friar Francis the Popish Saint , who cursed a learned Minister of Bononia for going about to set up there a School of Learning without his leave . Yea , such it seems was Pope Paul the second , of whom Platina telleth us , that he did so hate Humane Learning , that he esteemed the lovers thereof Hereticks , and exhorted the Romans not to breed up their children thereunto . This hatred of Learning must needs proceed either from ignorance , for scientia neminem habet inimicum nisi ignorantem : Or from Malice , and a desire to have Religion betraied ; ( and therefore it is reckoned amongst the persecutions of the Church , that Iulian prohibited the children of Christians to be trained up in the Schools of Learning : ) Or from Avarice , and out of a sacrilegious desire to devoure those Revenues wherewith the bounty of Benefactors hath from time to time endowed the Schools of Learning . I shall not spend time to confute so ignorant an absurdity . Ar●tius a learned Protestant hath fully done it to my hand . But I cannot but take notice of it , as doubtless a calumny cast upon Carolostadius and Melanchton , as if they taught the Youth at Wittenberg to cast off all Philosophy and Humane Learning , having been themselves so taught by Luther , and that they turned to Mechanick imployments , one to Husbandry , the other to the Art of Baking , and that thereupon many young men did burn their Books of Liberal Arts , and betook themselves to Manufactures . But how honorably both Luther and Melanchton thought of Humane Learning in it self ( though they might inveigh against the abuse of it in Popish Academies ) is by learned men so abundantly cleared out of their own practice and Writings , that I shall not need add any more in their vindication . Thirdly , We must get our Learning seasoned with Holiness , else it will not serve us to repress any temptation . Great Learning will consist with monstrous Wickedness . Who more learned then the Scribes and Pharisees , and who more graceless , and more bitter enemies to the doctrine of Salvation ? Who more learned then the Athenian Philosophers , and who greater deriders of the Apostles Preaching ? Never had Christian Religion more bitter Enemies then Celsus , Porphyrie , Iulian , Libanius , and the like great Professors of Humane Learning . None do the Devil more service in his opposition to the Church of God , then men of great parts , that are enemies to Godliness . A proud Heart , and a learned Brain , are Satans Warehouses , and Armories , the Forge where he shapeth all his Cyclopical Weapons against divine Truth . The Egyptians here are noted for wise men , and yet they were of all others the most sottish Idolaters ; insomuch that other Idolaters derided them for theirs , as we finde in Iuvenal ; Oppida t●ta canem venerantur , nemo Dianam . O sanctas gentes quibus hac nascuntur in hortis Numina ! Though therefore we must covet the best gifts , yet we must still remember there is a more excellent way ; and consider if the knowledge of the wisdom of Egppt be so honorable , how glorious is the excellency of the knowledge of Christ , in comparison whereof all other knowledge is loss and dung ? Si tanti-vitrum , quanti veram margaritam ? If a glass jewel be so valuable , how excellent is an inestimable Pearl ? Themistocles though he was ignorant of Musick , yet knew how to govern a State ; and a Beleever , though he be ignorant of all other learning , yet by the Knowledge of Christ will be a blessed man , whereas all the learning in the World , without this , will leave a man miserable . To know the whole Creation , and to be ignorant of the Creator ; to know all Histories and Antiquities , and to be unacquainted with our own hearts ; to be good Logicians to other purposes , and in the mean time to be cheated by Satan with Paralogisms in the business of our own Salvation ; To be powerful Orators with Men , and never to prevail with God ; To know the constellations , motions , and influences of heavenly Bodies , and have still unheavenly Souls ; To know exactly the Laws of men , and be ignorant and rebellious against the Laws of God ; To abound with worldly Wisdom , and be destitute of the fear of God , which makes wise to salvation , is all but a better kinde of refined misery ; the Devils have much more then all this comes to , and yet are damned . We must therefore study to improve our Learning unto the use and furtherance of holiness , to better our minds , to order our affections , to civilize our manners , to reform our lives , to adorn and render our profession the more amiable , to consecrate all our other endowments as spoils unto Christ , to lay our Crowns at his feet , and make all our other abilities and acquirements Handmaids unto his glory . When Learning is thus a servant unto godliness , godliness will be an honor unto Learning . Fourthly , Since Learning is so excellent an Endowment , The Teachers of it ought to be had in great Honor . And I scarce know a greater defect in this Nation , then the want of such encouragement and maintenance as might render the Calling of a School-master so honorable , as men of great Learning might be invited unto that Service . Errors in the first concoction , are not mended in the second , what is lost in the School , is hardly ever fully recovered in the University . And by how much the fewer men of great worth and parts are imployed in that service , by so much the more should the loss of rare and worthy men in that way be bewailed by us . And certainly were they while we enjoy them so honored as they should be , they would be as much lamented when we are deprived of them . We read of the honorable Interment which Augustus gave unto his Master . Of an honorable Statue with M. Antoninus Philosophus erected unto his . Gratianus the Emperor made Ansonius his Master Consul : and Achilles made his a fellow-sharer with him in his own honour . And we read in the Imperial Law , that Learned Grammarians , after they had taught diligently for Twenty years , had special honour conferred upon them , and were numbered amongst those who were Vica●iae dignitatis . What necessity there is to have the mindes and manners of Children formed and seasoned , while they are pliant and ductile , before licence break out into pride and luxury , before lust grows head-strong and intractable , while they are a Rasa tabula , tender trees , and capable of shaping , we need not to be told . Omnium hominum gravida est anima , said Philo , and want Masters , as Midwives to shape and fashion the Off-spring of them : And even Heathen men have complained of the carelesness and neglect of Parents in this particular . Diogenès was wont to say that a man were better be some mens Sheep then their Son ; the care of their Cattel being greater then of their Children . If then you set a value upon your Children , you ought accordingly to prize religious and learned Instructors of them , and to take care to put them under such . For if Grammer Schools had everywhere holy and learned men set over them , not onely the Brains but the Souls of Children might be there enriched , and the work both of Learning and of Conversion and grace be timely wrought in them . Great was the happiness of this City in this particular , while it enjoyed this Worthy man , and great the loss in being deprived of him ; For though through Gods goodness there be many excellent men remaining , out of whom some reparation may be made of so great a damage ; yet still I look on the departure of this man , as if the middle and most precious Stone in a rich Iewel should drop out , which though many others remain in , cannot but be greatly missed , and bewailed . Moses was unto the people of Israel , Poedagogus ad Christum , as the Apostle speaks of the Law , Gal. 3.25 . and of other Teachers , 1 Cor. 4.15 . And although he were so great a man , as no other Prophet ( much less ordinary person ) could parallel , Numb. 12.6 , 7 , 8. yet there may be resemblance where there is not equality . Give me leave to make the comparison in several particulars ; Three of which we have in the Text , Moses was Learned and Mighty in word and deed , in which Three , consisteth the excellency of a Teacher , and therefore the same is noted of Christ the great Prophet of the Church , Luke 24.19 . Act. 1.1 . Learning qualifieth the Teacher ; Word and Work , Doctrine and Life , Institution and Example leadeth and directeth the Schollar . And so Homer describeth Phaenix the Master and Instructer of Achilles , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . First , Our dear Brother was a Learned man , Learned in the whole Body of Learning ; not onely an excellent Linguist and Grammarian , Historian , Cosmographer , Artist , but a most judicious Divine , and a great Antiquary in the most memorable things of this Nation . Into whatsoever parts of the Land he travelled , he was able to refresh and to instruct his Fellow-travellers in the most remarkable particulars of every Country . Pausanias was not more accurate in the description of Greece , then he of England . And I have heard , that he had it sometimes in his thoughts to have published some thing in this kind . He was a man of a solid Iudgement ; he always spake è sulco pectoris , and I have , not without very great satisfaction , heard him give his Notions upon difficult places of Scripture , and Arguments of Divinity in ordinary discourse , as if he had elaborately studied them . Secondly , He was mighty in Word , able out of a full Treasury , and Store-house of Learning , to bring forth both new and old . I never knew any learned subject spoken of in his company , wherein he was not able most dexterously to deliver his opinion . He was a man of a copious Discourse , but withal so solid and judicious as did ever delight his auditors , never weary them . As Livie said of Cato , Natum ad id diceres quodcunque ageret , we may say of him , Doctum in hoc uno crederes , quodcunque diceret . Thirdly , He was as Moses , a Worker as well as a Speaker , he was not a barren Fig-tree , that had leaves without fruit ; nor a tinckling Cimbale , noise without love ; he taught by his Life as well as by his Learning . Verbis tantum philosophari non est doctoris sed histrionis , as he said ; and dicta factis deficientibus erubescunt , saith Tertullian . And indeed he was a man of fixed and resolved honesty , and wondered in his sickness what men did learn Christianity for , if it were not in every condition to practice it , and adorn the profession of it . Time was , when fearing whether his conscience and his Imployment would consist together , he put himself to much pain and trouble to resign the place , which he then held in the City of Glocester . For the times were then such , that many durst not take his resignation , till at last he met with a worthy Gentleman , who feared no mans displeasure in doing that which he knew was his duty . Fourthly , He was as Moses , a patient man ; patient in his Business , Moses was patient in his Iudicature from morning to evening , Exod. 18.13 . and he patient in his School in like manner . Patient in his sufferings , willingly with Moses bearing the reproach of Christ , and not fearing the wrath of any man in comparison of the reverence he did bear to his own Conscience . Patient in sickness , composing himself with as an unshaken confidence to dye , as in time of health he would have gone about any other business . Fifthly , He was as Moses , a faithful man , Heb. 3.5 . most exactly answerable to the Trust of his place : Opprimi potius onere officii maluit , quàm illud deponere , as once Tully spake . It was hardly possible for any friend by any importunity to draw him from a most punctual observation of timely attendance upon the duties of his place . And so tenderly fearfull was he of miscarriage herein , and so sensible of any the least defect , that in a former sickness he desired , if he should then have died , to have been buried at the School door , in regard he had in his ministration there come short of the duties which he owed unto the School . And this we shall ever find true , the more active , able , conscientions , faithful , any are in discharge of duty , the more humble , the more jealous , the more fearful they are of their coming short of it . The fullest and best ears of corn hang lowest towards the ground ; and so those men that are fullest of worth , are most humble , and apprehensive of their own failings . Sixthly ▪ He was as Moses , a constant , resolved , steady man . Moses would not bate Pharoah an Hoof , kept close to every tittle of his Commission , Exod ▪ 10.9 , 26. So was he punctual and unmoveable from honest principles . Vir Rigidae innocentiae , as Livy said of Cato . He was of Polemo his judgment in this point , Debere , inesse quand●m mo●ibus contumaciam , that men having proved all things should hold fast the best , and be pertinacious in goodness . Seventhly , He was as Moses , a wise man ; Moses was often put to the use of his wisdom to compose the distempers of a froward people ; and a masculine Prudence is requisite to tame and calm the wilde and unswaied humors of young children . It is noted as a special peece of Socrates his wisdom , that he did by his institution fix and reduce the wandering and vitious inclinations of Alcib●ades . I might go on in this parallel , and instance in the Authority , Gravity , Meekness and Zeal for the truth , which were observeable in this our dear friend , as they were eminent in Moses . But I shall add onely this one thing more , The great care which he had of the School at his last , that there might be an able Successor chosen . Of Moses his care in this particular we read , Numb. 27.15 , 16 , 17. And this good man the evening before he died with great earnestness commended it to the Company , by a member thereof , who came to visit him , that they should use their uttermost wisdom and care to chuse an able , learned , religious , and orthodox man into the place , naming one of whose fitness , both he , and the Company , and School had had before great experience . And so much were they pleased to honor the judgment and integrity of this worthy man , that presently after his death they pitched upon an excellent learned man whom he had so providently commended unto them . I might add one parallel more , in the death of this good man to Moses . The Lord bid Moses go up to the Mount and dye , Deut. 32.49 , 50. and he did so , Deut. 34.1.5 . This worthy Friend of mine , the Friday and Saturday before his own Fit , was pleased to visit me , lying at that time under a sore fit of the Stone . It pleased the Lord the Monday following to bring a like Fit upon him , and sending to enquire of his condition , he sent me word how it was with him , and that he looked on this Fit as a Messenger of death from God unto him . And accordingly though in obedience to Gods appointment , he made use of means , yet he still insisted upon it , that his time of dissolution was now come , and accordingly , with great composedness and resolvedness of spirit , waited for death as a man doth for a loving friend whom he is willing to embrace . I assure my self that he had with Moses a sight of Canaan , which made him so undauntedly look death in the face . I shall conclude with that Exhortation , Let us go up to the Mount , and by faith look into our heavenly Country ; let us have our eyes fastened upon Christ our Salvation , and then we may with old Simeon sing our Nunc Dimittis ; with the Apostle be willing to depart and to be with Christ , which is best of all ; and with Moses die not onely patiently but obediently , as knowing that we have a City which hath foundations made without hands , eternal in the Heavens , whose Builder and Maker is God . FINIS . Notes, typically marginal, from the original text Notes for div A57163e-350 Iustin , Instit. l. 1. tit. 5. Vid. Rosin . Antiq. Rom. l. 1. c 20. Et Calvin● Lexic juridic . Istae sunt haeretic●rum machinae , ut convic●i de pe●fi●ia , ad ma●edicta se conferant Hier. Apol. 2. advers. Russianum . Diod. Si●●l . l. 1. Euseb. de praep. Evang. l. 10. sect. 5. Bochart . Geograph . sacra . lib. 1. c. 19.20 . Ioseph . Antiq. l. 1. Alex. Poly Hist. apud Euseb. de oraepar . Evang. l. 9 c. 17· Niceph. l. 12. Ioseph . contr. Appion . l. 2. Ennopius in Maxim. S●z●m . lib 5 c. 2. Vid. Aug. in Psal. 75. & 93. & tract. 7. in ep. 1. Ioannis . & epist. 48. ad Vincentium . Plin. l. 30. c. 1. Lib 3. cap. 5. & i● . 5. c. 15. Iustin. Apol. 1. De doctr. Christ . l 2. cap. 18.39 , 43. Confes. l. ● . c. 15. ●●v . dec . 4 l. 9. Socrat. l. 5. c. 16 Decret. l. 1. tit. 8 sect. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. ●het , Tertul. ont . Hermog . c. 8. Apol. c 47 , Vid. Aug. de civ. Dei l. 18. c. 46. & in Psal. 58. Legimus non ut teneamus sed ut repudiemus , Ambros. proaem . in luc. Terul . de testim Animae cap. 1. 1 Cor. 11.14 . Vid. Alting . probl. 2. Cinnus lib. 2. cap. 13. Hier. in Dan. 1. Mornay . cap. 26 Grot. lib. 1. sect. 16 & lib. 2 sect. 5. De doct. Christ . l. 2. c. 28. 1 ▪ Th ● 5.21 H●xam . Hom 5 Alting . The●l . pr●bl p●rt . 1. problem 2. Melanct. Epist. pag 890. Raynold ▪ confer. with Hart. p. 72. vid. ora● 2. Anti●Weigel . su●vissimi ●oc●issimique viri D. I an. A●rowsmith . Hospinian . Hist. Iesuit . in prae● . et Hist. Sacram. p 401. Cic. de nat. Deorum lib. 1. de Prota. Abderit . Plutarch . in Nicia & in Pericle , de Anax. Socrat. l. 2 c 28 Sozom. l. 2. c. 4. H●er . advers. Luciferan . Vid. Tert , Apol. c 46. de pres●r . c. 7. de anim . c. 1 , 2 , 3. Vid. Daven. in Col. 2.8 . Alting . Theol. problem . p. 1● . N●s à prophetis & Christ● , n●n à philosophis & Epicuro erudimur . Te●tul . conn . Marc l. 2. c. 16 Vid. Danaeam in Aug Euchirid . c. 4. sect. 9.10 . * Prohibe●ur Christianis figmenta legere po●tarum , quia p●r oblectame●ta inanium fa●●l●rum mentem excitan● ad incentiva libidinum , I●id lib 3. Sent. de summo b●no● cap. 13. Vid. Tertul. de Idol●lat . cap 10. & Isidor . Pelut . lib. 1 ▪ Epist 63. † Ad Eustochium de custodiâ virginitatis , Aug. Epist. 119. Basil. de leg. lib. Gentil . Hieron ad Pammachium de obitu Paulinae . & epist. ad Magnum orat . num . 31.23.24 ▪ Hoorubec . Commantar . de ●eige● . Baldw . Casus . Conscien . lib. 4 c. 2 cas 9. Greg. Tholos . de Re●ub . lib. 17. cap. 12. sect. 5. Plati● . in fi●e vitae Pauli ▪ 1 , 2 Aug. de civ. Dei l 18. c 52. Confess l 8. c. 5. Greg Naz. orat . 1. Aret. Problem . loc. 151. Sarius Comment . rerum in ●be gesta●um ▪ Ann● 1522. p. 116. Baldw . Cas. consc. l 4. c. 2 cas 9. D. Arrow . orat . 3 An●i ●e●g . Joh. 7.48 . Act. 17 32. Iuvenal . Satyr . lib. 5. Aug. ep. 36. Quid mihi pro derat ingenium per illas doctrinas agile , cum def●rmiter & sa●rilegâ turpi tudine in doctrina pietatis errarem ! Aug confess . l. 4. c. 16. lib. 1 ▪ c. 8. Quis enim ●irtutem amplectitur ipsam . Praemia si tollas ? Iuven. Sat. 10. Dion . lib. 48. p. 376. Iul. Capital . Auson. in G●at . Act. Homer . Iliad . 9. Cod. l. 10. tit. 15 Vid. Qui●til . l. ●cap . 1 , 2. Philo de praeir . & paen . Aelian . var● hist. l· 12. Diog. Laert. l. 6. Homer . Iliad . 9. Tertul. de patientia c. 1. Diog. Laeril . 4. Vid. Greg. Tholos . de Repub. l. 15. c 1. 
A57375	----	The checqver-work of God's providences, towards His own people, made up of blacks and whites, viz., of their abasements, and advancements, their distresses, and deliverances, their sullying tribulations, and beautifying relaxations represented in a sermon preached at the funeral of that faithful servant of the Lord, Mary the late wife of Joseph Jackson esq, alderman of the city of Bristol, on the 5 day of May, Anno Dom. 1657 / by Francis Roberts ... Roberts, Francis, 1609-1675. This text is an enriched version of the TCP digital transcription A57375 of text R6081 in the English Short Title Catalog (Wing R1581). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 110 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57375 Wing R1581 ESTC R6081 11893674 ocm 11893674 50495 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57375) Transcribed from: (Early English Books Online ; image set 50495) Images scanned from microfilm: (Early English books, 1641-1700 ; 508:32) The checqver-work of God's providences, towards His own people, made up of blacks and whites, viz., of their abasements, and advancements, their distresses, and deliverances, their sullying tribulations, and beautifying relaxations represented in a sermon preached at the funeral of that faithful servant of the Lord, Mary the late wife of Joseph Jackson esq, alderman of the city of Bristol, on the 5 day of May, Anno Dom. 1657 / by Francis Roberts ... Roberts, Francis, 1609-1675. [10], 40 p. Printed by R.W. for G. Calvert ..., London : 1657. Reproduction of original in Bristol Public Library. eng Jackson, Mary, d. 1657. Funeral sermons. Sermons, English -- 17th century. A57375 R6081 (Wing R1581). civilwar no The checqver-work of God's providences, towards His own people, made up of blacks and whites: viz. Of their abasements, and advancements; th Roberts, Francis 1657 19469 208 80 0 0 0 0 148 F The rate of 148 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-05 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2005-03 Emma (Leeson) Huber Sampled and proofread 2005-03 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE CHECQVER-WORK OF GOD'S PROVIDENCES , Towards his own People , Made up of Blacks and Whites : VIZ ▪ Of their Abasements , and Advancements ; Their Distresses , and Deliverances ; Their Sullying Tribulations , and Beautifying Relaxations : Represented in a SERMON Preached at the Funeral of that Faithful Servant of the LORD , MARY the late Wife of Joseph Jackson Esq Alderman of the City of BRISTOL ; on the 5. day of May , Anno Dom. 1657. By Francis Roberts , Pastor of the Church at Wrington . Job 23. 10. When he hath tryed me , I shall come forth as Gold . Acts 14. 22. We must through much Tribulation enter into the Kingdom of God . LONDON , Printed by R. W. for George Calvert , at the sign of the Half-Moon in Pauls Church-yard . 1657. To My much Honoured friend IOSEPH IACKSON Esque Alderman of the City of Bristol ; As also , To all the entirely beloved CHILDREN of MARY his late Dear and Gracious Yoke-fellow , Now sleeping in IESUS , yea living with IESUS ; Grace , Mercy and Peace , from the Father of Mercies , and God of all Consolation . My dear Christian friends , WHen , upon your desires , I had Preached this ensuing Sermon at the late sad Funeral of such a Wife , of such a Mother , as you not long since had , I thought my work about this Particular had been at a Period . Since which , through the importunity of divers my Near and Dear Relations ( whose Request is to me a virtual command ) thinking better of it then I my self , I have been induced to Publish it , for the benefit of them and other . The good LORD add his Blessing both to what was then spoken , and is now written : for furthering of their faith , and helping of their joy . And now I present the Sermon a Revised ( and where it was needful a little enlarged ) unto you : Who , from her own Designation , recommended the present Text to me . The Jewel in the words deserves a richer Cabinet ; yea and her sacred Dust a better Monument : But till you meet with Richer and Better , let this be favourably Accepted . Not long since , b my self was ( by reason of a continuing Fever ) not far from the c hand of the Grave : but the living God d hath loved my soul from the Pit of corruption . So that in this Sermon I have Preached , mine own Experiences , and her Expectations of deliverance . The Gracious LORD , ( whose methods of mercy are many ) hath Released us both from our respective extremities , as from the e Pots : Me From Death , That I might live to his Praise a while on Earth : Her , By Death , That she may live in his Praise for ever in heaven . Thrice blessed be the God and Father of Mercies , for all the Mysteries of his Mercies . May I now speak a few words of Advice to you that survive : especially to you the dear and Hopeful children of so Happy a Mother ? My sincere love to her , mine ●rdent longings after your salvation , constrain me : And I cannot hold my Peace . Let me stand a while as in your late Mothers stead . O let my counsel be accepted and embraced . 1. Become Godly and Religious betimes . f Know , fear , love and serve God from your very youth . g Remember your Creator in the daies of your youth . Early Christians are Happy Christians . Under the Old Testament God called for the h First-fruits of the ground , and the i Firstlings of the Flock ; Much more he expects the firstlings of our daies , of our youth , of our strength . Think of k Samuel , l David , m Solomon , n Obadiah , o Josiah , p John Baptist , q Timothy , and r Jesus Christ himself : how Religios they were in their very youth , and tread in their steps . Oh what sins and iniquities are prevented : What experiences of God are up-heaped : How large a seed● time of Grace and good works is obtained : How long opportunities of s making our Calling and Election sure are enjoyed , by giving up our selves to God betimes . 2. Be sincerely and entirely Religious . Hypocrisie , is a meer mockery in Religion : which occasions t the deeper condemnation . Content not your selves with u a name to live , but be alive indeed . Rest not in x the Form , but look to the power of godliness . y Serve the Lord with a perfect heart . Seek , love , and obey him z with the whole heart . Let the whole soul be as it were Woaded in Grace . Fill your judgements with knowledge and truth , your consciences with purity , your wills with ●ractableness , your hearts and affections with heavenliness , &c. Approve your selves throughout to God : that you may say as Peter ; a Lord thou knowest all things , thou knowest I love thee , I fear thee , I trust in thee , &c. 3. Maintain sweet Communion with God in Jesus Christ . Walk closely with God every day , as b Enoch , c Noah , d Abraham , e David , &c. Think of him frequently ; Desire him vehemently ; Love him entirely ; Be never well but in his Presence . Accept all stirrings of his Spirit , glimpses of his face , tasts of his love . Open with him every morning , shut with him ( like the Sun-flower ) every night , Turn towards him , and pant after him all the day long . Say f Whom have we in heaven but thee ? &c. Thus you shall recover the lost Paradise , Thus you shall live as in an Heaven on earth : and when you come to die , you shall but exchange one Heaven for another and a better ; A Spiritual Heaven of grace for an Eternal Heaven of Glory . 4. Let JESUS CHRIST be your All : your g Wisdom , to guide you : your Righteousness , to justifie you : your Sanctification , to cleanse you : your Redemption , to save you . If you hunger , he is h Mannah : If you thirst , he gives i living water : If you faint , he is k the consolation of Israel : If you pray , he is l an Advocate with the Father : If you conflict with spiritual enemies , he is your m Victory and Triumph , : If you live , he is your n hope : If you die , be is your o gain : If you be buried also , he is your p Life and Resurrection . O let him be the q Alpha and Omega , The Center and Circumference , yea the very r All in All , your Desires , Loves , Ioyes , Delights , Endeavours and Undertakings . If you want Christ , you want all things : If you have Christ , you want nothing . In all your joyes , Christ is the highest Exultation : In all your sorrows , Christ is the sweetest Consolation : In all your Gains , Christ is the chief Remuneration : In all your losses , Christ is the richest Compensation . In him make up the loss of Wife and Mother . All Sweetness , Dearness , Tenderness , Fulness , Contentment , Satisfaction , Consolation and Happiness is a thousand fold in him more then in these , or all the Relations of the world . These are but glimmering Lamps , He is the glorious Sun ; These are but broken Cisterns , he is the living Fountain ; These are but little drops , he is the boundless Ocean . Now therefore turn all your desires and a●fections towards him , and be fully satisfied . One Christ , is beyond ten thousand worlds . 5. Strive after well-grounded Assurance of a good spiritual state . Labour not only , That God , Christ , Grace , and Glory may be yours : but also , That ye may know assuredly they are yours . Assurance is possible ; For s Gods Spirit is given to help us to it , &c. t Many have attained it . Assurance is necessary : for God hath charged us to endeavour after it ; u Give diligence to make your calling and election sure , &c. And Assurance is very comfortable , and advantagious to our x Perseverance . This held up y Job under all his misery . This cheared up z Paul against approaching death . 6. Contend exceedingly , That a Grace may still be growing ; and sin be dying . The more Grace , and the less Sin : the less like Satan , the more like God ; the further from Hell , the nearer to Heaven . The b Abolition of sin , and the Perfection of Grace , are the suburbs of Glory . 7. Live to God , and upon God in Christ , that you may live with God and with Christ . c Live to God , in all holy , heavenly , and blameless conversation ; d live upon God , in all constant faithful dependance : That you may e live with God and Christ in immediate eternal enjoyments . 8. Live in f love one to another , and towards all Gods People . Love entirely , love affectionately , love Christianly in order chiefly to Spirituals and Eternals . Sincere love is the g Badge and Character of Christs Disciples on earth ; and h Love will be part of the Crown of Christs Members in Heaven . Oh ye dear children that tumbled in the same bowels , still retain the i same Mind , Heart and Affection one towards another . You shall have adversaries enough in the world : and therefore never be one anothers adversaries . So live in love together on E●rth , as those that look to live in ravishments together in Heaven . 9 Highly prize and frequent All the Means of Grace in Publick and Private Gods Ordinances are his Sacred Channels wherein alone in ordinary , his streams of grace do flow . Haw did David k exult in the enjoyment of them ! How did he l lament in the want of them ! Christians ought to m observe all Christs Commandments and Ordinances . They n must not forsake the Assembling of themselves together , as the manner of some is , ● o blessed is that people that know the joyful sound ! The p New Covenant , and the Administrations thereof are to continue till the end of this world : and therefore they ought still to be attended upon by all Gods New Covenant People . 10. Be q constant , stedfast , persevering , and abounding in Faith , Obedience , and all goodness unto the End . Be faithful to the Death : Then r you shall receive a Crown of life ; then s you shall receive a full reward . t Be not weary of well-doing , for in due time ye shall reap if ye faint not . How constant and stedfast to the end was your gracious Mother in Faith , Patience and Godliness , although no small Tempest of Pain and Trouble lay upon her . The best of Saints may be exercised with the worst of sorrows here : But the Lord is u with them in the furnace of their Tryals , yea , was with her to uphold her in the valley of the shadow of Death . Hence , though she was x Troubled on every side , yet was she not distressed , though perplexed , yet not in despair ; though cast down , yet not destroyed . y We count them happy that endure . O let not sharpest tryals or troubles ever make you faint or flag at any time . They that z put their hands to Gods plough , and look back , render themselves unfit for the Kingdom of God . 11. Lastly , Mourn moderately in the loss of her , and other earthly comforts . When holy Iacob dyed in Egypt , a The Israelites the children of Jacob mourned seven daies , but the b Egyptians seventy daies : This was not because the Egyptians had more love to Jacob then the Israelites ; but because the Israelites had more Grace , and Hope , and Moderation , then the Egyptians . Natural affection is commended : c excess in mourning is condemned . d Jesus himself wept at Lazarus his Grave : and yet Christs members e must not mourn as others that have no hope for them that sleep in Jesus . Were she still lying among the sullying pots , in midst of her sighs , groans , dolours and extremities , you might well bleed over her and lament her ; but that she is delivered from all her sins and sorrows ; is as the wings of a Dove , covered with silver , &c. hath laid aside her earthly sables , and is cloathed in heavenly white : Is in f Abraham's bosom , in g Paradise , h with Saints , Angels , and with God in Iesus Christ , which is far best of all , &c. Now rejoyce in her joyes , triumph in her triumphs , i she is not so much dead , as delivered by death : she hath ( as Hierom said of Nepotianus ) not so much lost her friends ; as changed them , and changed them for better : she is not so much k uncloathed , as cloathed upon , her mortality being swallowed up of life . Let her have your Imitations , rather then your Lamentations . Her graces and gracious deportments towards God and Man , and more especially towards you , In her health and sickness , in her life , and at her death were very Christian and exemplary . In all , l do ye follow her , as she followed Christ . Let her vertues still live in you : so shall she in some sense still live with you . And inasmuch as , m The Resurrection of the dead , is the peculiar Hope and Consolation of Christians , consider ; she n sleeps in Jesus , she shall at last awake and be Raised again by Iesus : And ye shall meet again ; meet , and never part ; meet , not to sigh and mourn together , but to sing and triumph together . Ye shall be caught up with her and with all the Elect together , to meet the Lord in the air , and so shall ye be ever with the LORD . Amen . So prayeth . Your affectionate friend , and brother in the Lord , for the furtherance of your Faith and joy , Fran : Roberts . Wrington Iune 12. 1657. THE Checquer Work of Gods Providences towards his own people , Made up of BLACKS and WHITES : VIZ. Of their Abasements , and Advancements ; Their Distresses and Deliverances ; Their Sullying Tribulations , and Beautifying Relaxations , &c. PSAL. 68. 13. Though ye have lien among the Pots ; yet shall ye be as the wings of a Dove covered with silver , and her feathers with yeallow Gold . GOD's dearest people , may for a long time a walk in darkness ; yet at last the b light of refreshing consolation shall shine upon them : May c sit down with Job a great while among the ashes ; yet at length shall be lifted up , God turning their captivity : and may d lie with ISRAEL ( Gods only people under the Old Testament ) among the Pots , for many ages : but in fine shall safely escape , like silver-winged and golden-feathered Doves , from all the blackish sulliedness of their Afflictions . The sharpest storm ends in a grateful calm : and the darkest night hath its succeeding Day . This Mercy here Promised , was ( according to the purpose of the most high ) Performed to Gods Israel : And this blessing is in some sense accomplished to our late dear Sister deceased , an Israelite indeed . This was her condition : she long walked in darkness ; sate down with Job in ashes : and lay with Israel among the Pots : But at last the Gracious LORD hath turned , Her Darkness into Light , Her Ashes into Beauty , Her Pots of sad affliction into glory . These words were First and Immediately Directed to the Jewish Church , which had been a long time exercised with very many and heavy afflictions : but are extensive also , in like condition , to the Christian Church which is incorporated into it , and e of the same Body : yea and applicable also , in a due Rule of Proportion to any Particular Christian in a like parallel case of darksom distressing tribulations . A Particular Promise first directed to one single Person is sometimes improved to the General Consolation of Christians : As that sweet Promise to Joshuah ; f — I will not fail thee nor for sake thee , is urged by the Apostle , as a General ground of Contentment to all Christians in any troubles or oppositions . How much more may a General Promise to the whole Church , as here , be Applyed to the comfort of a Particular Member . And therefore I cannot but impute it to the Christian judgement and apprehensiveness of our deceased Sister ( now with the LORD , ) that she could appropriate the consolation of this more General Promise , to her self in Particular : and that , though the sense and comfort of this Promise be wrapped up and infolded in obscure Metaphorical expressions . The words were often in her heart and lips in the daies of her Tribulation : whence doubtless she supported her self with pertinent and comfortable Meditation . For , 1. Here she had , ( in the Churches abject , blackish , deformed , and despised condition , that had lien among the Pots , ) A lively Po●●traiture or delineation of her own extream Distresses . And , if the whole Church of God lay among the Pots : why might not she ? This might administer to her much matter of Patience , Contentedness , and Consolation , g It s some Consolation , not to be alone in heavyest Tribulation . 2. Here she had , ( in the Churches Promised Felicity , that should be as the wings of a Dove covered with Silver , and ●er Feathers with yeallow Gold , ) a foundation of Hope touching her Deliverance at last out of all her extremities . If the Church should be brought from her black sullying Pots , to the wings of a silver and Golden-coloured Dove : from darkest miseries to brightest felicities : Why might not she , in Gods due time , one way or other , expect the like happy transmutation ? This might sweetly nourish her F●ith , Hope and Christian Expectation . This Scripture was so suitable to her condition , and so much in her thoughts , that discoursing about her expected dissolution , she said ; I think this must be the Text at my Funeral ; h Though ye have lien among the Pots , yet shall ye be as the wings of a Dove covered with silver , and her Feathers with yeallow gold . And hereupon , I have been requested , by some of her nearest Relations , to make these words the subject . matter of my discourse upon this sad Occasion . This Scripture , ( and so this Psalm , ) is very mysterious and intricate : One thing being expressed , another intended : As is usual in Metaphors and Allegories . For removing the obscurity of the words , and improving them to our present utility , consider we ; 1. Their coherence with the context . 2. Their true sense and meaning . 3 The Lessons or Doctrinal Propositions intended in them . We must take more pains then ordinary to attain the right meaning of these words . 1. The Coherence of these words with the context , may be briefly represented as followeth , viz. Of this Psalm , ( most justly stiled by R. A. EZra , i A very excellent Psalm ) 1. The Penman : ● . Matter : 3. Occasion : and 4. Parts are as followeth . I. The Instrumental Author , or Penman , was DAVID , that k sweet Psalmist of Israel . See , Title of the Psalm . II. The Subject-Matter , is of a mixt Nature : being made up of Petition and Gratulation , of Doctrine and Exhortation , of History and Prophecy . And containing such an Eminent Prophecy of Christs Triumphant Ascention into Heaven , and of the Benefits thereof : l Thou hast ascended on high , thou hast led captivity captive , &c. it may deservedly be ranked among the Prophetical Psalms . III. The Occasion seems to be , 1. Either Davids m bringing up of the Ark of God into the place prepared for it in Sion , in the City of David : as some . 2. Or , some n difficult and eminent expedition of DAVID against his enemies : wherein he aforehand assures himself of desired success and victory , both from the assistant power of the mighty God , and from Israels constant experiences of like nature : as other● . 3. Or , some ●amous and Renowned victory obtained : as others . 4. Or , ( As to me seems most probable ) a Complexive Series and Heap of victories over his and his Kingdoms enemies subdued under him , even from N●lus to Euphrates , recorde● in 2 Sam 8. & 1 Chron. 18. whereupon he is by some supposed to have Penned two Triumphant Psalms , viz. Psalm 47. See vers . 5. & Psal. 68. See vers . 18. Herein King David being a special Type of CHRIST , the King of Kings , that subdues all our spiritual enemies , and Captivates our Captivity , As o part of this Psalm applyed to and interpreted of CHRIST , doth clearly intimate . And throughout the whole current of this Psalm ▪ besides the immediate literal sense of it touching David and his Temporal Kingdom , there is easily observable a Mediate , Spiritual and Mystical meaning touching CHRIST the true DAVID and his spiritual Kingdom . Let this be still remembered : lest we lose much of the spirituality of this heavenly Psalm . IV. The Parts or Branches are chiefly three , viz. 1. Petition , 2. Exhortation , and 3. Gratulation . 1. A Prophetical Petition . Let God arise , &c. ver. 1 , 2 , 3. This was the p Prayer at the moving of the Ark , that singular Token of q Gods Presence , Type of r Iesus Christ , and s Glory in Israel . 2. A Pathetical Exhortation , or Hortatory incitation , unto the High Praises of God , ver. 4. to 19. 3. A grateful Exultation in the LORD , for his many Blessings and victories , verse 19. to the end . This 13. verse falls under the second branch , viz. the Exhortation . The Psalmist exhorts to the Praises of God , from two sorts of Motives especially , viz. I. From Gods more General and Common Acts of Providence , 1. To the Fatherless . 2. To the widows . 3. To the solitary . 4. To the Captives . ver. 4 , 5 , 6. II. From Gods more Special and Peculiar Providences towards his own People Israel : and this chiefly in four observable intervalls of Time that came over them , viz. ● . When they came out of Egypt , and marched through the wilderness . ver. 7 , 8. 2. When they were newly possessed of , and planted in the Land of Canaan , ver. 9 , 10. 3. In the troublesom and unsetled times of the Iudges , ver. 11 , 12. 4. In the more composed and happy daies of David , ver. 13 , to 19. In this last Particular note two things , viz. ( 1 ) The Preface to this matter of Praise and Thankfulness for Gods Providential goodness which should be to Israel in the daies of David , more then in former times : Though ye have lien among the Pots , yet shall ye be as the wings of a Dove covered with silver , &c. ver. 13. That is : In the three former times , in Egypt and the Wilderness , In Canaan , and Under the Iudges , ye have lain as among the Pots , low , debased , blacked , deformed , &c. with many , and sore afflictions : But now under Davids Dominion , especially under Christs , ye shall be as Doves wings and feathers of silver and golden colour : ye shall escape and be delivered , ye shall be advanced to a more joyous , prosperous and happy condition , and have better times then ever formerly . Ye shall be taken from among the Pots , and adorned with opposite Beauty and Glory . 2. The Particular Arguments inciting Israel to Praise and Thankfulness hereupon , are drawn , 1. From Gods victoriousness over his enemies , to his Peoples prosperity , ver. 14. 2. From the Eminency and Fertility of Gods Hill , Sion : especially of the Church of God shadowed out by it , ver. 15. 3. From the Lords constant Residence in , and Al-sufficient Protection of , his own Hill , his Church and people , ver. 16 , 17. 4. From Gods Triumph over all his , and his Peoples enemies : which was to have its chief t accomplishment in IESUS CHRIST Ascending up into heaven , and leading captivity captive , &c. ver. 18. Thus stands the coherence : by which you may receive much satisfaction touching the right meaning of the words . 11. The sense and meaning of the words will now be the more easily extracted . Here 's one Hebrew word in the Original which especially renders the Scripture intricate , viz. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Shephattajim : which , being a word of divers Significations and Translations , occasions various Interpretations . It is Rendered , 1. Limits , or Bounds . 2. Lots , or Inheritances . 3. Pots , or Pot-ranges . 1. Some render it , Two-limits , or Two-bounds , ( the word being of the Dual number , ) viz. the u two limits , bounds or coasts of the enemies , ready to afflict , vex , and infest them on each hand . Or , two confines of the Countrey where they fortified themselves against their enemies . This sense some later writers embrace . And its x one of the Interpretations which Ainsworth gives , though not in the first place . But , this version seems here very unsuitable : for that it quite destroies the Elegancy and fitness of the Opposition betwixt the two Metaphors , representing Israels different conditions , before and under Davids Government . 2. Some render it : Two-lots , or Two-Inheritances . So the lxx . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; that is , Amidst the Lots , or between the Inheritances : Inheritances ( as in Canaan ) being antiently set out by lots . This Hierom seems to follow , turning it ; Si dormiatis inter medios cleros . And thus he expounds it , y When thou believest the two Testaments , in both thou shalt find the Holy Ghost . And though there be a beauty , even according to the letter to know what thou readest : yet the force of all the comliness is in the sense . Therefore the outward Ornament of the words is demonstrated by the name of silver , but the more secret mysteries are contained in the hidden gifts of gold , &c. So that , with him ; The two Lots , are the two Testaments ; The Dove , is the Holy Ghost ; Her wings covered with Silver , the outward letter of the Testaments ; The feathers of yeallow gold , the inward ; spiritual , and mysterious sense . But this is rather a witty Allegorical All●sion , then a judicious and solid Exposition . z Augustine also expounds the words much to this effect : but altogether as unsatisfactorily . The antient Fathers are not alwaies the best Expositors . 3. But most do render the word , Pots or Pot-ranges . Thus ; Although ye have lien among the Pots ( or , between the● Pot-ranges : or , between the two banks , or rows , viz. of stones to hang pots on in the Camp or Leaguer ) yet shall ye be as the wings of a Dove covered ( or , decked with silver , & her feathers● with yeallow-greenish gold . And they observe in the words a double Metaphor : 1. The one of Israels lying among the Pots , as scullions lie among the pots , kettles or cauldrons in the camp or leaguer in time of war , and so are blacked , soiled , smutted , deformed : denoting Israels abject , low , mean , sullied , deformed and despicable condition under afflictions and extream distresses in time past in Egypt , the Wilderness , Canaan , and in the time of the Judges . 2. The other of Israels being like the wings of a Dove ( which is of very a speedy flight for escape ) of bright silver , and beauteous golden-colour : representing their escape and deliverance at last out of all their blacking , smutting and deforming afflictions , into the contrary , beauteous , prosperous and happy state , under the Kingdom of DAVID , especially of IESUS CHRIST the true DAVID . Blackness notes extream affliction and misery : Doves wings , escape : white silver-colour and beauteous golden-colour , Prosperity and Felicity . Thus , the Metaphors are elegantly opposed one to another , and very significantly set forth the several conditions of Israel , first as lying among the pots of deep afflictions in former times , but after as assured of deliverance , of better daies , and that they should be as a silver winged and golden-feathered Dove , full of beauty , comeliness , prosperity and felicity . To this effect , b R. David Kimchi , c Pagnin , d Calvin , e Muis , f Foord , g Ainsworth , and h others expound these words . And in my judgement this Exposition seems most genuine and proper : as being , without forcing , most agreeable both to the intent of the Context , and Propriety of the words . And thus they are very suitable to this present sad Occasion . The words , thus explained , are 1. Narratory , 2. Promissory . For Here 's 1. A Narrative of Israels former deep affliction and misery ; Although ye have lien among the Pots . They had been in former times , in Egypt , Wilderness , Canaan and under the Judges , as so many scullions among the Pots , abased , smutted , spotted , made black and deformed with many and great tribulations . 2. A Promise of Israels future Deliverance , Prosperity and Felicity ; yet shall ye be as the wings of a Dove , covered with silver , and her feathers with yeallow Gold : They should not alwaies lie blacked and sullyed in the smoak and among the Pots , they shall be as the wings of a Dove , speedily escaping , they shall be delivered out of their dark and black condition , and be made bright , beauteous , and every way prosperous , as white silver-coloured and yeallow-greenish-golden feathered Doves : most naite , pleasant and beauteous . III. The third thing that remains , is , The observation of the i Doctrinal Positions , or Lessons here intended . The words are somewhat like the Cloudy Pillar in the Wilderness ; Which had , 1. A black side , full of darkness : and 2. A bright side , full of light . In the Black side we may read this Lesson ; 1. That , Sometimes Gods Israel , Gods own endeared People , may lie , as it were among the Pots , in deepest distresses and afflictions . In the Bright side , on the other hand , we may read this Instruction ; 2. That , Gods distressed and afflicted People shall not alwaies lie among the Pots , but at last , as with Doves wings , escape out of all their distress and misery , and enjoy all contrary Mercy , Prosperity and Felicity . Let me speak a little briefly to both these Observations ; which notably set forth the Diversity of Gods dispensations towards his own people . As it were the Checquer-work of Gods Providence to them , Their Black and White conditions : God one while abasing them by sullying Tribulations , and after advancing them by beautifying Relaxations . Doctrine I. That , Sometimes Gods Israel , Gods own endeared People , may lie , as it were among the Pots , in deepest Distresses and Afflictions . This Doctrinal Lesson is evidently fluent from the first Branch of the Text . For Unfolding and Improving whereof , I shall chiefly Manifest . 1. That , Gods People being in deep Distresse and Afflictions , is like lying among the Pots . 2. Why God suffers his Church and dearest People sometimes thus to lie as among the Pots , in deepest distresses and tribulations . 3. What Inferences may readily result here upon . I. That , The lying of Gods endeared People in deepest Distresses and Afflictions , is like lying among the Pots . For , 1. They that lie among the Pots are in a very low , mean and abject condition ; Scullions , of the meanest rank , are wont in the Camp or Leaguer to lie among the Pots : So they , that are in deep Distresses and Afflictions , are in a very low , mean , and abject state , in the eye of the world . Israel , in affliction , was in a very low condition : k — who remembred us in our low estate . Low in Egypt ; when they l toyled in the clay , and must make brick without straw . Low at the Read-Sea : when nothing but m present death was before their eyes ; Egyptians being behind them , the Sea before them , and mountains on each hand . Low in the Wilderness ; when n they had neither bread to eat , nor water to drink , &c. Low in the Land of Canaan : o when they were delivered into their enemies hands , which swarmed about them like Bees ; yea when the Ark of God was taken from them , yea when Saul and Jonathan were destroyed . Low in Babylon : when they were visibly as helpless and hopeless as people dead and P buried in their very Graves . Thus , Joseph was very low in his Affliction : when he was q clapt up in Prison in Egypt , and laid in Irons , having not one friend in all Egypt to help him out . Job very low : when smitten with r sore boyles from the sole of his foot to his crown , so that he scraped himself with a pot heard , and sate down among the ashes . David very low : when he , in fear of his life , s changed his behaviour , feigning himself mad before Achish King of Gath : and when he t fled from Absalom his son , going up Mount Olivet barefoot , weeping and having his head covered , &c. Jonah very low ; when he u was as it were twice buried , once in the Sea , and again in the belly of the Whale , and the weeds were wrapped about his head . And Lazarus extreamly low : when he x lay hunger-bitten , full of sores and ulcers at the rich-mans gate , desiring his crums , which none gave unto him , the dogs coming and licking his sores . 2. They that lie among the Pots are apt to be spotted , fullyed , fouled , blacked with the Pots : So they that are in deep affliction and distress are rendred in the eyes of others , deformed , sullied , black , tanned , Sun-burnt , &c. Distressed Job said : y My skin is black upon me . The afflicted Church confesseth ; z I am black , — as the Tents of Kedar : Even as the black-hair-cloath-weather-beaten-Tents of Kedar . And again ; a Look not upon me because I am black , because the Sun hath looked upon me . Great afflictions make the very Church her self black , or blackish , and Sun-burnt ; how much more her particular members . Thus Jeremiah lamented ; Our skin was black like an Oven , because of the terrible famine , Lam. 5. 10. The Nazarites visage is blacker then a coal , &c. Lam. 4. 7 , 8. yea our blessed Saviour IESUS CHRIST himself was in his comeliness deformed and marred extraordinarily by his sore afflictions and sufferings ; b His visage was so marred more then any man , and his form more then the sons of men . — He hath no form nor comeliness , and when we shall see him , there is no beauty that we should desire him . 3. They that lie among the Pots , being deformed , sullyed and blacked , are wont to be slighted , despised , abhorred , men look strange at them , are ashamed of their company , cannot abide to come near them : So they that lie in deep distress and misery , are usually neglected , despised and rejected of others ; yea oft-times their very kindred , friends and familiar acquaintance are estranged from them , and stand aloof from their calamity . Thus Job in his extream afflictions complained ; c — He hath put my Brethren far from me , and mine acquaintance are verily estranged from me . My kinsfolk have failed , and my familiar friends have forgotten me . They that dwell in mine house , and my maids , count me for a stranger ; I am an alien in their sight . I called my servant , and he gave me no Answer ; I entreated him with my mouth . My breath is strange to my wife : though I entreated for the childrens sake of mine own body . Yea young children despised me ; I arose , and they spake against me . All mine inward friends abhorred me : and they whom I loved are turned against me . Thus Heman the Ezrahite in his sad afflictions lamenteth ; d Lover and friend hast thou put far from me , and mine acquaintance into darkness . And , though our blessed Saviour bear , not his own , but our griefs and our sorrows , yet even for them he was exposed to extream contempt ; e He is despised and rejected of men , a man of sorrows , and acquainted with grief ; and we hid as it were our faces from him : he was despised , and we esteemed him not . Oh how hard a thing is it for the dearest of Gods Saints to be deeply distressed , and not to be greatly despised ! II. But , Why is it , that the LORD suffers his Church and his own endeared People , thus to lie sometimes , as among the Pots , in deepest distresses and tribulations ? The LORD Permits , Orders , Directs and Over-powers the sharp afflictions and distresses of his own dear people for their Manifold Benefit . He lets them lie among the Pots , then even this may turn to their f and g co-operate for their good , for their manifold good . For , 1. By these , The sins and failings of Gods people are more clearly detected . He with-draweth not his eyes from the righteous : h — And if they be bound in fetters , and be holden in cords of affliction : Then he sheweth them their work , and their transgressions , that they have exceeded . The distress of i Josephs Brethren in Egypt , revived afresh upon their consciences , their old offences against Joseph ; Afflictions awaken their sleepy souls and drowsie consciences . As the Suns Ecclipse is best discerned in water : Or as Blots run most abroad in wet paper : so their sinful blots and ecclipses are most evidently discovered in their waters of affliction . 2. By these , They are more throughly melted and humbled for their sinful failings discovered . The fire melts the mettle in the furnace , that it will run into any mould . When k wrath was upon good Hezekiah for the Pride and lifting up of his heart , how quickly did he humble himself under the hand of God! That Phoenix King l Josiah exceedingly melted and wept before the LORD , when he discerned the Judgements of God but hanging over their heads for sin , in the clouds of the threatnings . 3. By these , their spots , stains and sins , Detected and Lamented , are very notably cleansed , rubbed out , and purged away , m By this shall the iniquity of Jacob be purged , and this is all the fruit to take away his sin . Dav●d himself acknowledged this advantage by his Afflictions ; n Before I was afflicted I went astray : B●t now have I kept they word . So true is that of Elihu to Job ; o Then he openeth their ear to Discipline , and commandeth that they return from iniquity . Our afflictions do launce out out corruption ; Scour away our spots and stains ; File off our rust and canker ; Fan away our chaff ; Segregate our Dross ; And , like the p Fiery furnace , burn off the bands and cords of our corruptions , that we may walk at liberty . Even Manasses , that Monster of wickedness ) when taken among the thorns , and bound in fetters , &c. repented and reformed , 2 Chron. 33. 1. to 20. 4. By these , Their graces are Tryed and Proved , whether they be sincere ; Not that God doth not know what is in us : but that we do not know what is in our selves . q Think it not strange concerning the fiery Tryal , which is to Try you . r — That the tryal of your Faith being much more precious then of Gold that perisheth , though it be tryed with fire , might be found unto praise , and honour , and glory . Some writings cannot be read but at the fire or in the water . So some gracious endowments and inscriptions on our hearts , as Faith , Patience , Self-denyal , &c. cannot so well be discerned as in the fire and water of Tribulations . The Furnace tries the Mettal ; The Touch-stone tries the Gold ; The Storm tries the Pilot ; The Battle tries the Souldier : So the Furnace , Touch-stone , Storm and Battle of Afflictions trie the Faith , Patience , Courage , Constancy and Graces of the Christian . Our true spiritual Beauty becomes the more Beauteous by this washing , when thereby paint and counterfeit colours are wiped away . 5. By these , Their Graces and Spirituals are much advanced and improved . As the body by a Growing Ague , or as the grass by an April● shower . s Tribulation worketh Patience , and Patience Experience , and Experience Hope , and Hope makes not ashamed , &c. What a rich and strange crop is this ! Here 's Grapes on Thorns , and Figs on Thistles . By rubbing , the Pomander smells far sweeter : By treading , the Camomile grows the better ; by wearing , the nail becomes the brighter : So ou Spirituals become more bright , fragrant and flourishing , by being exercised with Afflictions . Opposition and Difficulties excite their Activities . Had not the Afflictions of Job been so extream , t the Integrity and Patience of Job had not been so renowned . 6. By these , Their Spiritual Activity in Meditations Prayer , Self-examinations , Self-denyal , Obedience and all Christian Duties , is exceedingly actuated and awakened . When u Jacob was in fear and danger of Destruction by his Brother Esau , he wrestled all night by Prayer with the Angel of the Covenant , and would not let him go without a Blessing . While David was exercised under Sauls oppressive persecutions , and other sad afflictions ; he breathed out to God his most Coelestial Devotions . Then he said , x It s good for me that I have been afflicted that I might learn thy Statutes . When David was lowest in Affliction , he was highest in Devotion . Yea , Jesus Christ himself , y being in an Agony , Prayed the more earnestly . As the Birds in the Spring tune most sweetly , when it rains most sadly ; Or , As a musical Instrument , when the strings are struck , sounds most melodiously : So when God rains down troubles upon us , and by his chastisements strikes the very strings of our hearts , oft times our spirits make the sweetest melody in the ears of God . 7. By these , They are z Conform to Iesus Christ their Head and Elder Brother , who was a man of sorrows , acquainted with grief , and perfected , or consecrated through sufferings . And a if we suffer with him , we shall be glorified together . If now we be conform to him in his Cross , we shall hereafter be conform to him in his Crown . It s the Perfection of the Members to be conform unto their Head . 8. By these , These child-like Relation to the heavenly Father is sweetly Ascertained , while they are enabled to bear and endure his chastisements with filial patience and submission . b If ye endure chastening , God dealeth with you as with sons : for what son is he whom the Father chasteneth not ? But if ye be without chastisement , whereof all are partaker● , then are ye bastards and not sons . The heavenly Father will take pains with his own children to chastize , discipline and nurture them for their good ; when he will not wear his rods upon Bastards and Castawaies . And how useful is that his Paternal Affliction , which discries his Fatherly affection unto us , and our Son-like Relation unto him ! I am well contented to be under the Rod of the Almighty ; that so I may be distinguished from the Bastards of this world , and numbered among the sons of God . 9. By these , They are c chastened of the Lord , that they should not be condemned with the world . And that 's an happy Castigation , that helps to prevent Eternal Condemnation . Who would not say with him ? d Here burn me , here cut me , that thou mayest for ever spare me . 10. Finally , By these sharp afflictions and distresses , God fits and prepares his afflicted servants for their Eternal Glory . Christ was first e Abased before he was exalted : and passed by his Cross , unto his Crown ; through f his Sufferings , into his Glory And his members must follow him : g Through muc● tribulation we must enter to the Kingdom of God . We shall meet with Tribulation , much Tribulation ; that 's the wa● we must go : but through this much tribulation we must Enter into the Kingdom of God , that 's the blessed end of this way . If it were , Tribulation , and much Tribulation , and after that no entrance into heaven ; that were the tribulation of tribulation , a doleful way to a more doleful journeys end : but in that through this tribulation , yea through this much tribulation , we shall at last enter into a Kingdom , and that the Kingdom of God : This renders all our much tribulation , as in effect no tribulation at all . And , h The momentany lightness of our affliction worketh for us a far more exceeding ( Gr. from Hyperbole to Hyperbole ; or an Hyperbolical Hyperbolical ) eternal weight of glory . Our Afflictions work this transcendent glory for us , by working and disposing us for this transcendent glory . And the sharper are our sorrows here , the sweeter will be our joyes hereafter . As health is most acceptable after the sharpest sickness : liberty most sweet after rigorous bondage : rest most delightful after toylsom weariness : and the harbour most welcome after the sorest storms : So heaven and glory it self will be most grateful and glorious after sharpest afflicting extremities . Thus of the Causes why the Lord suffers his , To lie among the Pots . III. Inferences or Corollaries , Hence resulting are divers . As , 1. Hence , Behold here the mysterie and wisdom of Gods Providential Dispensations . His own people , ( though his Jewels ) shall lie among the Pots , and be most sadly afflicted : i when the wicked shall flourish like a green Bay-tree , in all Prosperity . This strange Dispensation of Gods Providence did exceedingly puzzle and perplex holy David , till he went into the Sanctuary of God ; then he saw the end of those wicked prosperous men , that they were set in slippery places , — that they are brought into desolation , as in a moment , &c. Godly k Lazarus lay full of sores , among the dogs at the rich mans gate , Destitute of his very crums to satisfie his hunger : while the wicked rich man was in his Purple and fine linnen , and sured sumptuously every day . Assuredly , Then , ( 1 ) No man knows Gods Peculiar l love or hatred by these External Dispensations : by all that is before him . ( 2 ) Happiness or Misery consists not , In having or wanting of these outward blessings : Nor in escaping , or enduring the sharpest sorrows or afflictions . 2. Hence , Saddest Extremities of Ou●ward Afflictions and miseries in this present If , are not inconsistent with the gracious condition of God ▪ own People . Yea , most usually Gods own people in this world are of all other the most afflicted , when as others m enjoy the Pleasutes of sin for a season . O what extremities of sufferings and deaths have the faithful undergone in all ages ! Consult that little Book of Martyrs in the Epistle to the Hebrews , h They were tortured not accepting deliverance , that they might obtain a better Resurrection . And others had tryal of cruel mockings and scourgings , yea moreover of bonds and imprisonment . They were stoned : they were sawn asunder : were tempted : were stain with the sword : they wandered about in Sheep-ski●s , a●d Goats-skins , being destitu●e ▪ afflicted , tormented . Of whom the world was not worthy : they wandered in Desarts , and in Mountains , and in Dens and Caves of the earth . Oh what strange Similitudes , Emblems and Expressions are used in Holy Scripture for representing of Gods peoples calamities ! As , A o smoaking furnace : to denote the affliction of Abrahams seed in Egypt . A p Bush burning with fire , all on a light flame . : to express Israels former and future sharp and fiery calamities . Their q Souls being bowed down to the dust , and their bellies cleaving to the earth . Their being sore broken in the place of Dragons , and covered with the shadow of death . Yea the Jews in Babylons captivity , said ; r Our bones are dryed , and our hope is lost , we are cut off for our Parts . And they were as so many dead bodies that were buried in their very Graves . And therefore extremity of distress in this present life , is not only consistent with , but very incident unto , the sincerest heirs by grace of the life to come . 3. Hence , Let Christians learn patiently and contentedly to bear their heavyest pressures and afflictions , sith no temptation hath befallen them , but what is humane , 1 Cor. 10. 13. Yea sometimes it is the lot of the Church of God , and of 〈…〉 , to lie even among the blackest Pots . Seest thou , Joseph f laid in Irons ; Iob t sitting in the ashes ; Lazarus , u lying among the dogs , full of sores ; and Jesus Christ himself so x full of sorrows : and dost thou think much at thine affliction ? Oh fret not against Gods dispensations , faint not , but endure thy tribulations : sith Iesus Christ himself , and his choicest members are therein thy companions . 4. Hence , How unsafe and imprudent is it to Despise , Abhor or Censure others of Hypocrisie , or of a null●●y of grace , because of their sad , doleful and strange afflictions ! For , in so doing we may rashly condemn the Generation of the righteous , before we be aware . Gods own endeared people oft-times lie among these blacking Pots . O think of David and y all his afflictions , how he was hunted as a Partridge up and down the Mountains , how all the day long he was plagued , and chastened every morning ; Of Paul , z in Perils and Distresses on every side ; Of Jeremiah , a cast into the myrie dungeon , and ( as some think ) sinking up to the Arm-holes in the myre : Of Daniel b flung into the filthy and fatal Den of the hungry Lyons : Of the Prophets persecuted and slain by the Iews , Acts 7. 52. Of the three Jews c bound hand and foot and cast into the hot burning fiery furnace , heat seven times hotter then ordinary , for not worshiping the golden Image ; Of Job , covered all over with d sore boils from the sole of his foot unto his crown : Hierom thinks , e Satan left only his tongue free , that therewith he might blaspheme his LORD : Of Lazarus , f full of sores and ulcers ; Of Hezekiah , smitten with a mortal g boil : Of the godly , h killed all the day long , and counted as sheep for the slaughter : Of the Martyrs , Heb. 11. 35 , &c. Of the cruel Primitive Persecutions : And of Jesus Christ himself the spot less Son of God , i put to death , and crucified by wicked hands , and hung ( for the greater infamy ) between two thieves , upon the cursed Tree , O think deliberately upon these Instances , viz. Of the unquestionable yea incomparable piety of thei● Persons , and of the unutterable extremities of their Passions and then take heed of the errour of Jobs friends , of Despising , Abhorring or Censuring any the servants of the Lord , though lying among the Pots , though implunged under heavy , unusual and extream calamities . Do you think the worse of a piece of gold , because it is besmeared with soot ? Or do you ever the less value * a Jewel , because it s fallen into the myre ? It s gold still , though colleyed : Its a rich jewel still , though bemyred . Why then should we harbour more hard , mean , despising , undervaluing thoughts of afflicted David , Paul , Job , Lazarus , or of any of the distressed Saints of God ; which in Gods account are precious gold still , rich jewels still , though besmeared and blacked with most deforming and amazing miseries ? 5. Hence , Finally , Behold , one noted difference betwixt the condition of Gods people in earth and in heaven . Here Gods endeared people may lie among the Pots ; may be smutted , soyled , blacked , &c. in the eyes of men , with deep and sore afflictions : But when once the last Messenger hath summoned them , and when once they shall set foot in heaven , they shall never lie among the Pots any more ; they shall never be k black as Kedars Tents any more ; they shall never be tanned with misery , or Sun-burnt with affliction any more . But they shall perfectly l rest from all their labours , of Sin , Temptation and Tribulation . Then , no more Sea , no more Pain , no more Crying , no more tears , &c. Then Job , that here sate down m among the ashes , shall there set up among the Angels . Then n Lazarus , that here lay among the dogs , shall there be lodged in Abrahams bosom . Then the endeared Saints and servants of God , that here oft-times lay among the Pots , o shall walk with Christ in triumphant White , and be counted worthy . And thus I pass from the Dark to the Bright side of the Text ; yet shall ye be as the wings of a Dove covered with silver , &c. Hence , note ; Doctrine II. That , Gods afflicted and distressed people shall not alwaies lie among the Pots , but at last ( as with Doves wings ) shall escape out of their deepest misery , and enioy all contrary Mercy , Prosperity and Felicity . They may for a time lie in distress ; but not alwaies . Their outward misery may be great : but shall have an end . They p may for a few years be oppressed in Egypt , and wander in the Wilderness : but at last they shall come to Canaan , the Promised Rest. q Weeping may lodge for a night , but shouting-joy in the morning . r In a little wrath God may hide his face from his , for a moment : but with everlasting kindness will he have mercy on them . For a season they may lie among the Pots , like black , soyled and deformed Scullions : but at length they shall be as the Wings of a Dove , covered with silver , and her feathers with yeallow gold . That is , They shall escape : Escape harmless : Escape beauteous , happy and prosperous . Consider well the expressions in the Text , viz. 1. They shall escape . This is noted by , Wings . They shall be ( not as a Dove , but ) as the wings of a Dove . Wings are swift : A Doves wings are eminently swift . Hereby the Scripture sets forth a swift and speedy escape from distress and trouble ; s O ( saith David ) that I had wings like a Dove , then would I flee away and be at rest , &c. Thus , they that lie among the Pots , shall at last be as the wings of a Dove : they shall have a t way of escape . 2. They shall escape harmless and innocent . Why else doth he mention the wings of a Dove , rather then of any other fowl ? Doves are commended by our Saviour for their Simplicity and Harmlesness ; u Be ye wise as Serpents , and harmless ( Or , unmixed ) as Doves . Gods people x when they are tryed in the furnace of affliction , shall come forth as refined gold and silver . They shall be y purified , and made white , and tryed . They shall leave their dross behind them . 3. This is not all . For , They shall so escape out of distresses , as to enjoy the contrary mercies and felicities . This seems to be imported in the Doves white , silver-coloured , and golden-coloured feathers : or , as the Hebrew word properly signifies ; z her feathers with a greenish yeallow Gold ; which feathers in the Dove are very shining , pleasant and beauteous . White , ordinarily in Scripture denotes Prosperity , Felicity , Triumph , Glory , &c. As , Judg. 5. 10. Zech. 6. 3 , 6. Rev. 2. 17. & 3. 4 , 5 , 18. and often elswhere . And Gold , or Golden , is often used to set forth that which is flourishing , prosperous , rich and happy . Hence , The Babylonish Monarchy is compared to the Head of Gold , excelling all the other , Dan. 2. 32 , 38. and Babylon is called , The Golden-one , viz. The Golden City , Isa. 14. 4. and the purest and choicest oyl is called , Golden oyl , Zech. 4. 12. O , this is a very bright , sweet and comfortable side of the Text . For further clearing of this sweet Lesson , note : 1. That Gods Afflicted shall at last escape out of their distresses into the contrary felicities . 2. Why they shall escape . 3. How God is wont to bring about such their escape . 4. The Inferences that offer themselves hereupon . 1. That Gods afflicted shall at last escape and be set free from their distress , and be vested in the Opposite Felicities ; is evident , 1. By Gods faithful Promises to this effect , in all ages . And Gods a Promises are one sort of those two immutable things wherein it is impossible for God to lie . Take a taste of such Promises . God Promised deliverance to Abrahams seed out of all their Egyptian afflictions . b — Know of a Surety , that thy seed shall be a stranger in a Land that is not theirs , and shall serve them , and they shall afflict them four hundred years . And also that Nation , whom they shall serve , will I judge : and afterwards shall they come out with great substance . — But in the fourth Generation they shall come hither again , &c. In the daies of Asaph and David God Promised to his people : c — Call upon me in the day of trouble ; I will deliver thee , and thou shalt glorifie me . d Because he hath set his love upon me , therefore will I deliver him : I will set him on high , because he hath known my name . He shall call upon me , and I will answer him : I will be with him in trouble , I will deliver him and honour him . How sweet also is the Promise in my present Text , Psal. 68. 13. In the daies of Isaiah ; e — The LORD hath called thee as a woman forsaken and grieved in Spirit , and a wife of youth , when thou wast refused , saith thy God . For a small moment have I forsaken thee , but with great mercies will I gather thee . In a little wrath I hid my face from thee , for a moment ; but with everlasting kindness will I have mercy on thee , saith the LORD thy Redeemer . — Oh , thou afflicted , tossed with tempest , and not comforted , behold , I will lay they stones with fair colours , and lay thy foundations with Saphires , and I will make thy windows of Agats , and thy Gates of Carbuncles , and all thy borders of pleasant stones , &c. Oh what manner of stones are here promised for raising of this building ! What manner of expressions are here to set forth this deliverance and restauration ! Thus their escape , &c. is certain by Gods faithful Promises . 2. By Gods Peoples frequent Experiences in all Generations , this their escape out of all their blacking troubles , is also very evident . We read much of their distresses in Scripture , but we read much also of their deliverances . g Many are the afflictions of the righteous : but the LORD delivereth him out of them all . Gods people have many afflictions : but their God hath as many deliverances for them . We read ; How h Joseph was sold for a servant , clapt up in Prison , hurt with fetters , laid in Iron , &c. yet we read also , how he changed his Prison-garments , how the King loosed him , let him go free , made him Lord of His House , and Ruler of all his Substance , &c. How i Israel was oppressed in Egypt , and fourty years afflicted in the Wilderness : and yet , How at last the LORD , by a mighty hand and out-stretched arm , brought them out of Egypt , through the Wilderness , into the Promised Canaan , the Land of Rest. How k Job sate down among the ashes and scraped himself with a Potsheard : and how God also turned his captivity , restoring him to double Prosperity . How l David was hated , persecuted and hunted up and down by Saul , from place to place , from cave to cave , from hold to hold : and yet how at last the LORD established David in peace and glory upon his royal Throne . How m Jeremiah was cast into the dirty dungeon , where he sunk into the myre : and also how Jeremiah was lifted up again out of the dungeon . How n Jonah was thrown into the Sea , and devoured by the fish which God had prepared : And also how the third day the fish cast up Jonah alive upon the dry ground . How o the three Jews were bound and flung into the fiery furnace : And also how they were preserved in the furnace , and delivered out of it , without having an hair of their head singed , their coats changed , or the smell of fire upon them . How p Daniel was cast into the Den of Lyons : and also how Daniel was taken up again , alive , and without hurt , out of the Lyons Den . How q Paul was full of Afflictions , in many perils , yea sometimes pressed out of measure , above strength , &c. and yet how in his abounding tribulations , he had abounding consolations by Christ , how he was delivered by the Lord out of them all , yea sometimes from the mouth of the Lyon , sometimes from the jaws of Death . How r Lazarus lay at Dives gates , full of sores , licked by dogs , not vouchsafed the crums of the rich mans Table ( the dogs portion ) so that he dyed : and yet how Lazaruts immediately upon his Death was carried by Angels into Abrahams bosom ; And what shall I say ? we read , how our dear Redeemer s Iesus Christ , was a man of sorrows , and acquainted with grief , abasement and sufferings , from his Manger to his Cross , endured such contradiction of sinners , and at last was cruelly crucified on the Cursed tree , and after buried in the darksom grave : but we read also , How he revived and Rose again from the dead , Ascended up far above all Heavens , leading Sin , Satan , Death , Grave , and all our Captivity Captive , and is sate down on the right hand of God in supreme Authority , Majesty and Glory , All Angels , Principalities and Powers , yea all creatures being subject to him . Now all these , and like experiences of the Saints are most evident Demonstrations , That , the LORD t hath not despised , nor abhorred the Affliction of the Afflicted : That , u verily there is a reward for the righteous , verily he is a God that judgeth in the earth . II. But , Why , or whence is it that Gods afflicted shall , one way or other , at last escape out of all their afflictions , be taken from among those sullying Pots , and partake the contrary Mercies and Felicities ? Answ This comes to pass ; 1. Because , Their God exactly x knows how to deliver the Godly out of Temptations and Tribulations , though never so intricate and perplexing . Oh the infinite wisdom of God! He knows how to bring his People into troubles , when they know not how they came thither : and he knows how to bring them out of troubles , when they know not how they came thence . He knows how to do this , with means , without means : By strong means , By weak means , and contrary to all means . Thus , y by his Angel he brought Peter ( sleeping between two souldiers , bound with two chains ) out of prison , his chains falling off his hands , and conducted him through the keepers at the prison door , through the first and second ward , and through the Iron gate of the City , which opened to them of its own accord , &c. Though Peter all this while wist not that it was true which was done by the Angel , but thought he saw a vision . Thus z by Cyrus and Darius he brought his Captive Iews out of Babylon as strangely as if they had been fetched out of their Graves . Whence they said ; a When the LORD turned again the Captivity of his People , we were like them that dream . This deliverance was so wonderful , that it did transcend their Faith , and almost surpass their Admiration . The LORD knows how to deliver us , ( us ( b willing and nilling , us knowing and not knowing , us waking and sleeping , &c. ) out of our distresses . 2. ●Because , Their God is infinitly able and powerful to rescue his people out of their lowest ebb of Tribulation . When King Darius cryed to Daniel in the Lyons Den , c O Daniel , servant of the living God , is thy God , whom thou servest continually , able to deliver thee from the Lyons ? Hark what Daniel answered ; O King live for ever . My God hath sent his Angel , and hath shut the Lyons mouths , that they have not hurt me , &c. As if he had said ; Yea , my God is able to deliver me from the Lyons , for he hath delivered me . He that made the Lyons , can easily shut the mouths of the Lyons . O Pagan King believe in this omnipotent God . 3. Because , Their God is infinitly loving , tender and compassionate towards them in all their afflictions . Thus God spake to his Zion , which dwelt with the daughter of Babylon ; d He that toucheth you , toucheth the Apple of mine eye . And the Apple of the eye is a most tender part : the least touch , the least mote , the least hair is very painful and intolerable to it . And such was Gods compassion to his afflicted Israel of old , that Isaiah saith ; c In all their affliction he was afflicted , ( viz he as it were smarted in their pains , sympathizing in their sorrows ; And what followed hereupon ? ) and the Angel of his presence saved them : In his love and in his Pitty he redeemed them , and he bare them , and carried them all the daies of old : because of his love , pitty , commiserations to them , therefore he redeemed , saved and delivered them lob was restored by God out of all his extremities : but why● Even because of Gods love and compassions to him ; f ●e have heard of the patience of Job , and ye have seen the end of the Lord ; ( viz. what an happy issue God gave of all his sufferings , and why ? ) that ( or , Because , 〈◊〉 ) the Lord is much-of-bowels , and Commiserating . Oh these yerning bowels and commiserations of God were such towards afflicted lob , that he would not suffer him still to lie among the Ashes . How emphatically are they here expressed ! That Passage of Hezekia recovered is very sweet ; g Behold , for peace I had great bitterness : but thou hast in love to my soul delivered it from the pit of corruption , &c. Hebr. Thou hast loved my soul from the pit of corruption . As if he had said ; O Lord , the strength of thy love , the arms of thy love , the cords of thy love &c. have kept me , and rescued me from the grave into which I was sinking : I ascribe my life and recovery , meerly to thy love . Oh Gods dear love to his afflicted , is a sweet cause of their escape out of affliction . 4. Because , Their Covenant God is ever nigh to , and present with , his people in all their deepest and darkest distresses . Therefore they shall be supported under them , and seasonably released out of all : h I will be with him in trouble , I will deliver him and honour him . Gods Presence with us in trouble , is our deliverance out of trouble . He was the i burning lamp in midst of the smoaking furnace , Abrahams afflicted seed ; He was the k Angel in midst of the bush ( Israel ) burning , but not consumed ; He was l with Daniel in the Den of Lyons , with the m three Jews in the fiery furnace , with Jeremiah in the Dungeon , &c. And therefore they all had such false escape . If the LORD's Presence be with his people : then Safety is with them , Deliverance is with them , &c. And in due time they shall be released . 5. Finally , Because their God is most faithful . This Reason the Apostle gives ; n God is faithful , who will not suffer you to be tempted above that ye are able , but will with the Temptation also make a way to escape , that ye may be able to bear it . III. How , and in what way doth God take his People from the Pots , deliver them from their distresses and afflictions ? Answ. The Lord effects and brings this about , variously , and sometimes very mysteriously . As , 1. Oft-times by Transmutations of his Peoples condition . How oft doth he literally in this life Turn , their darkness into light , their sorrow into joy , their sickness into health , their pain into ease , their poverty into riches , their bondage into liberty , their adversity into prosperity , their trouble into triumph , their miseries into mercies ! &c. As Iosephs bondage into Lordship ; Iobs Poverty into double prosperity ; Hezekiahs sickness into health , &c. 2. Sometimes by disarming their afflictions and miseries . This is an excellent way : when the sting , venom , mischief , malignity , &c. of affliction is taken out and suspended . In such case , Gods people may be visibly in a state of affliction , and yet un-afflicted . o As chastened , and not killed ; as dying , and yet living ; as sorrowful , yet alwaies rejoycing ; as having nothing , and yet possessing all things . Think it not a Paradox . p The bush burned , but was not consumed . q Daniel was in the Lyons Den , but had no hurt by the Lyons . God disarmed the Lyons paws , and shut their mouths . r The three Jews were in the fiery furnace , but had not an hair singed , or their coasts changed , nor had the smell of fire passed upon them : because God suspended the burning property of the flames . Thus the Martyr cryed out in the fire , s Behold ye Papists that look for wonders , I feel no more pain in this fire , then in a bed of down , but it is to me as a bed of roses . Thus Gods dear people are sometimes without affliction , whilest under affliction : Delivered from misery , whilest in misery ; God disarming their afflictions of their sting , venom and malignity . 3. Sometimes , by Remedying of one Affliction or Trouble with another . As he that by a wound was cured of an Impostumation ; Or , as Physitians sometimes help a Palsey or Lethargy , by sorcing the patient into a Burning Fever : So sometimes the Lord is pleased to deliver his people out of one affliction by another . Thus ( t Jonas cast over-board , was saved from the Sea , by being devoured by the Whale . He had been swallowed up , if he had not been swallowed up . He had been devoured , if he had not been devoured . He had been buried , if he had not been buried . The bottom of the Sea had been his grave , if the belly of the fish had not been his grave . How admirable is this Dispensation , when God makes one affliction an antidote against another ! 4. Sometimes , by elevating his People above the bitterness of their afflictions , by the surpas●ing sweetness of his Presence , and transporting consolations . Great afflictions may be upon them , but greater divine refreshments may even drown and swallow them up . u Our abounding afflictions are sweetly cured by Christs abounding and superabounding Consolations . The Moon and Stars are in the sky at mid-day , as well as at mid-night , but not one of them then appears ; because the Sun shining in his strength , hath out-shined them all : So when Jesus Christ the glorious Sun of righteousness shines in his strength of Grace and Consolation upon the hearts of his afflicted , he so shines away their troubles and distresses , that they scarce appear . If Christ steel the Spirit with Faith , Courage and Magnanimity , and fill the heart with the Consolations of God , which are not small ; how easie is it to trample upon the greatest tribulation , and count all afflictions as no afflictions , yea as great advantages ! Holy x Bradford Martyr said ; I thank God more of this Prison , then of any Parlour , yea then of any pleasure that ever I had ; for in it I find God , my most sweet good God alwaies . And Laurence Sanders Martyr confessed ; y I was in Prison , till I got into Prison . Hierom hath a good note concerning Job : That God came nearest to Job in his extremities , and dealt with him then most familiarly . And he adds : z Let strokes come , let all kind of Punishments come : so that after these Christ will come . 5. Finally , If God release not his dear People from Miseries and Afflictions before death , yet he alwaies sets them at liberty by Death , and brings them into the contrary Felicities . a Blessed are the dead that die in the Lord — they rest from their labours . Death cures all the Saints diseases , ceaseth all their pains , tears , sighs and groans , and supplies all their wants whatsoever in Christ immediately beheld and enjoyed , b which is far best of all . If the Lord do not deliver us before death , he delivers us at death . And if he delivers us not from death : yet he delivers us by death . Death is our great year of Jubilee , our year of Release , when we shall be set at liberty from all our bondage and thraldom , from all our debts and morgages , from all our sorrows and sufferings , because from all our sins . O therefore when death approacheth , then the Saints may gladsomly lift up their heads , for their Redemption draweth nigh . Gods people in this world are like Jonah in the Tempest : This world is as the roaring and raging Sea , still ready to drown and swallow them up ; but death , like Jonas his Whale , is prepared of God , and swallows them up from the Sea of this world , so that to them c there shall be no more Sea : And at last this great devouring Whale , d Death , shall be forced to cast them up again upon a safe shore of Eternal rest and true felicity , at the General Resurrection , e that they may be where Christ is , to behold his glory , and live in his ravishing presence for evermore . Thus you see how the Lord delivers his Afflicted out of Afflictions . III. Inferences hence , by way of Application . Shall not Gods afflicted and distressed people still lie among the Pots , but at last ( as with Doves wings ) eseape out of their deepest misery , into the contrary prosperity and felicity ? Then , 1. Hence , How different is the Dispensation of Gods Providence towards the godly and the wicked , and how different is their condition ! The godly must f first lie here among the Pots of blacking afflictions ; but afterwards shall be , through an happy deliverance , as the wings of a Dove , covered with silver , and her feathers with yeallow gold : First they are in their mourning sables ; but after they are cloathed with the garments of Praise : First g they lie among the Ashes ; then after the Lord turns their Captivity : First ( h they are in their Dungeon of distresses ; after they receive deliverance : First i they have their evil things and are tormented ; but afterwards their good things and are comforted . But on the other hand , if you look upon the wicked , you shall find the Scene is altered . They may at first be as covered with silver , and their feathers with yeallow gold : but at last they shall lie among the blackest Pots of misery : First they may flourish and k spread themselves like a green Bay tree ; but after they shall wither l like grass upon the house-tops : They may m now laugh ; but hereafter they shall mourn and weep : They may now n receive their good things ; but hereafter shall have their evil things : They may now be comforted ; but hereafter shall be tormented : They may first o spring as the grass and flourish , but at last shall be destroyed for evermore . O then , who would not Triumph to be Godly ? who would not tremble to be wicked ? The Godly first receive their wormwood and their gall , but afterwards their milk and honey : but contrariwise , the wicked first receive their milk and honey , and then their wormwood and their gall . Oh how much better were it , to begin with Gall and end with Honey , to begin with Sorrow and end with Joy : Then to begin with milk and end with wormwood ; then to begin with vanishing comforts , and end with endless Torments . 2. Hence , Let all Gods afflicted people that lie among the Pots of darkest fullying miseries , most patiently bear their present pressures , and hopefully wait for their desired Deliverance . They shall be taken from among the Pots , they p shall be as the wings of a Dove covered with silver , &c. Therefore , tarry the Lords leasure . He that believes makes not haste . The Lords time of Relaxation will come : and his Time is the best time . He doth all things in number , weight and measure . There 's no Contradicting , Diverting or Directing of him in his proceedings . He knows best when , where and how to deliver his distressed ones . Be their sufferings never so extream or long , they shall at last certainly escape , either from death , or by death : either in this world , to partake sweet temporany felicity ; or in the world to come , to enjoy sweetest everlasting glory : Therefore patiently bear and q wait a while , and live by Faith : the vision will not fail , at last it will speak and will not lie ; and he that cometh with salvation , will come and will not tarry . 3. Hence , Finally , This may much calm and quiet their Spirits whose near Relations lie among the Pots : and also may excite their hearts to unfeigned thankfulness , whose endeared friends are released from distress and misery , to enjoy the contrary felicity . Are your dear Allies in deep Afflictions , much blacked and disfigured as among the Pots ? You bleed in their sufferings , and are exceedingly distressed upon their Extremities . Yet compose your selves , There 's hope in Israel concerning this . Such as belong to God , one way or other shall have deliverance : either from death , or by death . Remember this and like Promises , and quiet your hearts ; r Although ye have lien among the Pots , yet shall ye be as the wings of a Dove covered with silver , &c. Are any of your near and sweet Relations Released from their Distresses ; Before Death , or By Natures Dissolution ? Bless God with thankfulness for his gracious Dispensations . For , thus ; Gods Promises are Performed : Gods Mercies are expressed : Their Miseries are removed , and their Felicities exalted . And , as to the present case before us touching our Dear sister deceased : though here 's much matter of sadness , yet here 's more matter of thankfulness . Although it was her lot to lie a long time among the Pots , in more sharp tormenting pains and miseries then many others ; Yet now she hath obtained a full Release . And , so holy was her Life , so constant her Faith , so stedfast her Patience to the end , and so great her interest in God ; that we have no cause to doubt , of her coelestial Felicity , or of her present Triumphs in Glory . It is true , Our loss is great : But her gain is incomparably greater . Her Husband hath lost a Dear , a Sweet , a Comfortable Yoke-fellow ; Her Children have lost , a Tender , a Careful , and Compassionating Mother ; Her Allyes have lost a Faithful and Sincere-hearted Friend ; The Poor have lost a special and liberal Benefactor ; The Church of God hath lost an Holy , Heavenly and Gracious Saint ; yea and Her self hath lost something among all these losses , she hath lost all her Diseases , all her Pains , all her Sighs and Groans , all her Tears , all her Sorrows and Sufferings , all her Troubles and Temptations , and all her sins . But Oh how much hath she gained , upon all these losses ! she hath f Gained Heaven , Glory , Eternal Life , The Spirits of just men made perfect , The Society of Angels , The immediate presence and embracements of Christ , the beatifical vision and full fruition of God ; The joy of her Lord , and unmixed pleasures at Gods right hand for evermore . These , These are high matters of gratulation . I say of her , to you her near relations , as sometimes Hierom said of Nepotianus to Heliodorus ; t O lament not so much that you have lost such an one , as rejoyce that you have had such an one : yea , again rejoyce and bless God that you have had such an one so long . Consider ; Her extremities on earth were intolerable ; but her enjoyments in heaven are unutterable . Your losses of her may be abundantly made up in God : but what can compensate her present felicities ? Her sorrow is turned into joy , her misery is swallowed up of felicity , her trouble is terminated in triumph . She hath passed from the Dark side , to the Bright side of my Text . O bless the LORD for her , and rejoyce with her ; That she u lies now no longer among the Pots , but is become as the wings of a Dove covered with silver , and her feathers with yeallow Gold . FINIS . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . MARY JACKSON the late Dear and Godly Wife of JOSEPH JACKSON Esq , Alderman of the City of BRISTOL , Having lived about fourty years , Did sweetly fall on sleep in CHRIST , April 24. Was decently interred , May 5. 1657. And is at blessed Rest , till CHRIST's second Appearing , To Awaken , Raise , and Glorifie her with Himself for evermore . Reader , THere is newly published an Excellent BOOK entitu●Myst●rium & Medulla Bibliorum . The Mysterie and M●● row of the Bible : viz. Gods Couenants with Man the First Adam , before the Fall : and In the Last Adam 〈◊〉 Chri●● After the Fall ; From the Beginning to the End of 〈◊〉 World ; Unfolded and Illustrated in Positive Aphorisms● their Explanations . Wherein , The General Nature , Sev●● Kinds , Gradual Discoveries , Sanctions and Administrations of Gods Holy Covenants , From First to Last , throughout the 〈◊〉 Scriptures , together with their peculiar Terms , Occasions , 〈◊〉 , Foederates , Matter , Form , End , Properties , Agreeme●● Disagreements , and many other their noted Excellencies largely and Familiarly expounded : The blessed Person and 〈◊〉 of Jesus Christ , the Soul of all the Covenants of Faith , and Mediator of the New Covenant , is Described : Many 〈◊〉 Fundamental points of Christianity , are Explained : Sun Practical Questions , or Cases of Conscience , are Resolved : 〈◊〉 puzzling Controversies about the present Truths are 〈◊〉 Stated and Determined : Many Obscure and 〈◊〉 Scriptures are occasionally Elucidated : And , in all , The 〈◊〉 supernatural Mysterie of the whole Sacred Bible , touching Gods 〈◊〉 Wise , Gracious , Merciful , Righteous , Plenary , Wonderful , Eternal Salvation of Sinners by Jesus Christ through Faith , 〈◊〉 Couched and Gradually Revealed in his Covenant Express●● in all Ages of the Church , is Disclosed and Un-veiled . FRANCIS ROBERTS , M. A. Pastor of the Church Wrington , in the County of Sommerset . Notes, typically marginal, from the original text Notes for div A57375e-290 a Revised , with the help of two distinct coples thereof taken in short-hand when I preached it lest any useful passages should be omitted ; there being a different Gift in Writing and Preaching . b Viz From Jun. 22. till almost July 20. 1656. c Psa. 49. 15. d Isa. 38. 17. e Psalm 68. 13. f 1 Chron. 289 1 King. 18. 3 , 12. g Eccles. 12. 1. h Exod. 34. 22 , 26. i Deut. 12. 6. 17. k 1 Sam. 3. 4. to the end . l 1 Sam 16. 7 , 11 , 13. & 17. 33 , &c. m 1 Chron. 22. 5. & 29 ▪ 1. ●●am . 12. 24. 1 King. 3. 3. n 1 King. 18. 3. 12 o 2. Chron. 34. 1 , 3. p Luk. 1. 15. q 2 lim . 3. 15. r Luke 2. 40 , 42 , 46 , 47 , 52. s 2 Pet. 1. 10. t Mat. 23. 14. & 24. 51. u Rev. 3. 1. x 2 Tim. 3 , 5. y 1 Chron. 28. 9. z Psalm 119. 10. a ●oh 21. 17. b Gen. 5 ▪ 22 , 24. c Gen. 6. 9. d Gen. 17. 2. & 48. 15. e Psal. 101. 2 ▪ &c. 1 King. 15 , 5. Psal. 18. 22. Acts 13. 22 ▪ f Psal. 73. 25. g 1 Cor. 1. 30. h Iohn 6. 48 ▪ 51. i Iohn 4. 10 , 14. k Luke 2. 25. l 1 Iohn 2. 1 , 2. m 1 Iohn 5. 4 , 5. 1 ▪ Cor. 15. 57. Rom. 8. 37. n 1 Tim. 1. 1. o Phil. 1. 21. p I●hu 11. 25. q Rev. 1. 8 , 11. r Col. 3. 11. s 1 Cor. 2. 12. t Iob 19. 25 , 26 , 27. Heb. 10. 34. 1 Tim. 1. 16. 2 Tim. 1. 12. u 2 Pet. 1. 10. x 2 Pet. 1. 10. y Iob 19. 25. &c. z 2 Tim. 4. 6 , 7 , 8. a 2 Pet. 3. 18. Col. 3. 5 , &c. b Eph. 5. 27. & 4. 12 , 13. c Rom. 14. 8. d Habak. 2. 4. e Iohn 14. 3 , 19. f 1 Iohn 4. 7 , 8. g Iohn 13. 34 , 35. h 1 Cor. 13. 13. i Phil. 2 ▪ 1 , 2. k Psal. 84. 1 , &c. & 122. 1 , &c. l Psalm 12. 1. to 5. & 63. 1 , 2. m Mat. 28. 19 , 2● . n H●b. 10. 25. o Psalm 89. 15. p Heb. 1● . 20. Mat. 28. 19 , 20. 1 Cor. 11. 26. q 1 Cor. 15. 58. r Rev. 2. 10. s 2 Ioh. 8. t 2 Thes. 3. 13. Gal. 6. 9. u Dan. ● . 25. Exod. 3. 2. Isa. 43. 2. Psal. 23. 4. x 2 Cor. 4 ▪ 8 , 9● y Iam. 5. 11. z Luke 9. 62. a Gen. 50. 10. b Gen. 50. 3. c 1 Thes. 4. 13. d Iohn 11. 35. e 1 Thes. 4. 13. f Luk. 16. 22. g Luke 23. 43. h Heb. 12. 22 , 23. Phil. 1. 23. i Intelligeres ●llum non emori , sedemigrare ; & mutare amicos , nonrelinquere . Hicr●nym . in Epitaph . Nepotian . p. 25. Tom. 1. Basil. 1553. k 2 Cor. 5. 4. l 1 Cor. 11. 1. m Fiducla Christiano rum , Resurrectio mortuorum . Tertul. de Resurrect. c. 1. p. 31● . n 1 Thes. 4. 14. 15 , 16 , 17. Notes for div A57375e-3500 a Isa. 50. 10. Iob 19. 8 , &c. & 30. 26. b Psal. 18. 27 , 28. Gen. 15. 17. c Iob 2. 8. with chap. 42. 10 , &c. d Psal. 68. 13 ▪ e ●ph . 3. 6. f Io●h . 1. 5. with He●b . 1● . 5 , 6. g Solamen mis●ris soclos h●buisse Dolo●ls . h Psalm 68. 13. i Non inter omnes conven●t de A gumento hujus Psalmi , quem affirmat ●●zra valde esse excellen●e● . Sim. de Muis in ●rg . ad Psal. lxv 〈◊〉 k 2 Sam. 23. 1. l Compare Psal. 68. 18. with ●phel . 5. 8 ▪ &c. m Compare Psal. 68. 1 &c. with Nu●b . 10. 35. n As that in 2 Sam. 21. 15. to the end . See Psal. 68. 1 , 2. o Ps●l . 68. 18. with ●ph . 4. 8 , &c. p Numb. 10. 35. q Exod. 25. 21 , 22. r Exod. 25. 2● . with o● . 3. 25. 1 Ioh. 2. 2. s Rom. 9. 4. 1 Sam. 4. 21 , 22. t Eph. 4. 8 , &c. u To this effect merc●rus & Cev●l●rius in S. Pagnin . Thes. ad very . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & Moller . Com. in Psal. 68. x Or , we may understand it of the two bounds . and limits of the enemies . where they are continually assailed an● e●dangered . And t● is t●e Greek seemeth to favour , tu●ning it ana meson toon cler●on amids , ( or between ) the Inheritances ; even as they also translate the two bur●●ns o● limits between which Isacha● couched ▪ Gen. 49. 14 ▪ which Tribe had the Philis●ins at one end , and the Ammonites on the other , that vexed them . H. Amsworth in 〈◊〉 ●AWORD● , on Psal. 68. 14. y Si dormiatis inter medios ●leros , &c. Cum duobus ●rediderls Testamentis , in●enlcs in u●toque Spiritum Sanctun● ▪ Et cet sit pul●htitudo elm juxta l●eram scire quae legas ; amen vis lecor●s omnis ●n sensu est . Exter●or ltaque●e●borum orllatus in Argenti nomine demonst●atur , occultiora vero mysteria in reconditis ●uri muleribus continentur . Si dormiatis inter medios cleros ; hoc est , si quiescati● inter novum ●●ve us Testamentum● invenietis in duobus Testamentii gr●clum Spiritus San●i . Cle●i licuntur singuli lib● , &c. Hi●r●ny● , in Comment ▪ ad Psal. lxvii . pag 94. ● . C. Tom. 8. ●●sil . 15●3 . z Augustin . in Enarrat . in Psal. lxvii . p. 702 , &c. Tom ▪ 8. Basil. 1569 ▪ a Psalm 5● 6 , 7 , ● b R. David , un Comment. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sunt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. Chytropodes , loca ubi ponuntur ollae , aut caldariae . l. In loco humili , & nigro , ut est hic locus . Ac si dicat , ●i ambulastis hactenus nigris induti estibus ob inimicotum afflictionem , adhuc eritis albi sicut alae columbae , quae tect●est argenta . l. Quae habet pennas albas sicut argentum . S. Pagia . in Thesaur. ad verb . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . c Inter Chytropodes . ] ● . In l●co humili , sicut est locus chytropodum : vel in loco obscuro & atro , l. In summa anxietate & rebus adversis constituti fueritis , &c. Eritis adhuc sicut Pennae columbae tectae argento . Candor ▪ faelicitatem significat . Pag● . & Mercer ab . d Nunc per modum correctionis addit , etiamsi fideles interdum contingat jacere in tenebris , Deum nihilominus in tempore prodire liberatorem . — Generaliter admonet , inter medias afflict iones arcana & mirifica Dei vertute fideles quasi integros servai , vel subito restitui , ut nulla malorum signa appareant . Utrumque enim sensum verba admittunt ; Quod jacentes in suligine & tenebris , nitere tamen non desinant : Vel quod liberatio contractum ex malis nigredinem dis●utia● . Uirumvis Eligas , summa huc redit , nunquam afflictionibus vel . consumi vel obrui sideles , quin sua illis maneat incolumicas , &c. Joan. Calvin . in Comment . ad Psal. 68. 14. e In priore membro Metaphora est à calonibus & lixis castrensibus petita , qui ab aeris injuria utcunque se defendunt , delitescendo inter fuliginosas ollas , & lapides focarios , apta huic loco , ubi de bello Sermo est , figura . In posteriore est metaphora à Columbis desumpta , quae per medium aerem volitantes , nunc niveum atque argent●um , nunc aureum splendorem ejaculantur . Significatur porro hoc versuex omnibus angustiis & periculis , quantumvis ingentibus , emersuros exiturosque salvos & incolumes . In Sacris literis Atror mala ; Candor vero , incolumitatem & prosperitatem notat . Simeon de Muis in Comment ▪ ad Psal. 68. 14. f Quamvis antea jacueritis , &c. ] Quamvis tribus predictis temporibus , In Egypto & Deserto , Interra Cananes , & sub judicibus fueritis hactenus similes Calonibus & lixis fuligine deformatis ▪ deinceps tamen eriti● similes pennis columbae . — nunc sub imperio Davidis ampliorem habebant letandi occasionem quam unquam antea , &c. Joan. Foord in Expos. Psal. 68. 14. g B●tween the Pot ranges ] Or , b●tween the two banks or rews , to wit , of stones made to hang Pots and Kettles on in the Camp or Leaguer ; places where scullions lie , and so are black ; meaning hereby affliction and misery ; as on the contrary , by the Doves silver-Wings is meant prosperity . H. Amsw . Annotat. on Psal. 68. 14. h Though ye have ] — The meaning is , After that ye O People of God , shall for a long time have endured base slavery , and have been like scullion boyes lying upon he ground , dirty and smoaky ; you shall be again restored to glory and honour by Gods deliverance . J. Diodat . Annot. on Psal. 68. 14. Among the Pots ] Though God suffer his Church for a time to lie in darkness , like a black scullion among the Pots ; yet he will restore it , and make it most shining and bright . Large Lond. Annotat. on Psalm 68. 13. i Exod. 14. 20. k Psal. 136. 23. l Exod. 1. 13 14. & 5. 10 , 11. m Exod. 14. 2 , 10 , 11 , 12. n Exod. 16. 3 & 17. 1 , 3. o Iudg. 4. 3. See that whole Book . 1 Sam. 4. 11 , 21 , 22. & 31 7 , &c. P Ezek 37. 11 , 12 , 13. q Gen. 39. 20. Psal. 105. 18. r Iob 2. 7 , 8. s Psal. 34. ●i●le . 1 Sam. 21. 11. to the end . t 2 Sam. 15. 30. u lonah 1. 15 , 17 & 2. 2 , ● , 5 , 6 , 7. x Luke 16. 20 , 21. y Iob 30. 30. z Cant. 1. 5. a Cant. ● . 6. b Isa. 52. 14. & 53. 2. c Iob 19. 13. to 22. d Psal. 88. 18. e Isa. 53. 3 , 4 , 5 , 6. f Heb. 12. 10. Phil. 1. 19. g Rom. 8. 28. h Iob 36. 7 , 8 , 9. i Gen. 41. 21 , 22. k 2 Chron. 32. 24 , 25 , 26. l 2 Chron 3● . 16 , 17. m Isa. 27. 8 , 9. n Psal. 119. 67. o Iob 36. 8 , 9 , 10. p Dan. 3. 23 , 24 , 25. q 1 Pet. 4. 1● . r 1 Pet. 1. 6 , 7. s Rom. 5. 3 , 4 , 5 t Iob 2. 3 , 9 , 10. with Iam. 5. 11. u Gen. 32. 24. 25 , 26. x ●sal . 119. 71. y Luke 22. 44. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . z Rom. 8. 8 , 29. 30. 〈◊〉 . 53. 2 , 3 , 4. ●eb . 2. 9 , 10. a Heb. 8. 7. b Heb. 12. 6 , 7 , 8 , &c. c 1 Cor. 11. 32. d Hic ure , his seca : ut in ae●ernum parcas . e Eph. 4. 9 , 10. f Luke ●4 . 26. g Acts 14. 22. h 2 Cor. 4. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. i Psal. 73. ● . to 21. k Luke 16. 19 , 20 , 21 , &c. l Eccles. 9. 1 , 2. m Heb. 11. 26 , 27. h Heb. 11. 35 , 36 , 37 , 38. o Gen. 15. 13 , 17. p Ezod. 3. 2 , 3 , &c. q Psal. 44. 25. r Ezek. 37. 11 , 12 , 13 , 14. f Psal. 105. 18. t Iob 2. 7 , 8. u Luke 16. 20 , 21. x Isa. 53. 2 , 3 , 4. y ●sal . 13● . 1. & 73. 14. z 2 Co● 11. 2 〈◊〉 the end . a 〈◊〉 38. 6. b Dan. 6. 16 , 17. c Dan. 3. 21 , 22 , 23. d Iob 2. 7 , 8. e A planta pe●●s usque ad vi●●cem perc●sseit ●um vulnere pessimo , 〈…〉 . Eleph antia . In●●●oto corpore vermes fl●eb●nt , & sinles & putredo . Solam linguam integram ●l reservavi● , ut possi● Dominum 〈◊〉 blasphemare , Hironym in Comment . ad Psal. 66. p. 9. D. Tom. ● . f Luk. 16. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . g ●sa . 38. 2● . h 〈…〉 8 ●6 . i 〈◊〉 23. 〈◊〉 , 17. 37 , 38. Cra. 3. 13. * Lucet marg●ritam in sordibus ; & fulgor gemmae purissimae etiam in luto radiat . Hieronym . ad Pammach . consol. p. 164. C. Tom. 1. Basil. 1553. k Cant. 1. 5 , 6. l Rev. 14. 13. m Iob 2. 7 , 8. Luk. 20. 36. n Luke 16. ●0 , 21 , 22. o Rev. 3. 4. p Gen. 15. 13. to 17. q Psal. 30. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} jubilatio shoutingioy . r Isa. 54. 7 , 8. s Psal. 55. 6 , 7 , t 1 Cor. 10. 13. u Mat. 10. 16. 〈◊〉 i. e. vel {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} misceo . x Iob 23. 10. Zech. 13. 9. y Dan. 12. 10. z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Est aurum cu●us color nonniril ad virorem vergit . 〈…〉 in Pag●● Th●● . ad verb . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Heb. 6. 13 , 17 , 18. Tit. 1. 2. b Gen. 15. 13 , 14 , 16. c Psalm 50. 15. d Psalm 91. 14 , 15. e Isa. 54. 6. to the end . g Psal. 34. 19. h Psal. 105. 17 , 18 , 19 , 20 , 21 , 22. i Gen. 15. 13 , 14 , 16. Exod. 1. to chap. 15 , &c. Iosh. 21. 43 , 44 , 45. k Iob 2. 7 , 8. & 42. 10 , &c. l 1 Sam. 18 , &c. 2 Sam. 5. 12. m Ier. 38 , 6 , 13. n Ionah 1. 14. & 2. 10. o Dan. 3. 21. to 28. p Dan. 6. 16 , ●7 , 22 , 23. q 2 Cor. 11. 23. to the end . & 1. 4 , 5 , 8 , 9 , 10. 2 Tim. 4. 16 , 17 , 18. r Luke 16. 19 , 20 , 21 , 22. s Is● . 53. 2 , 3 , 4. Heb. 12. 2 , 3. Acts 2. 23. 1 Cor. 15. 4 , &c. Eph. 4. 8 , 9 , 10. Heb. 8 , 1 , Phil. 2. 7. to 12. Eph. 1. 19● 20 , 21 , 22. t Psalm 22. 24. u Psalm 58. 11. x 2 Per. 1. 9. y Acts 12. 6. to 12. z Dan. 5. 30 , 31. ●z●a . 1 , 2 , &c. a Psalm 116. ● , b Nobis voentibus & nolentibus , selentibus & nesclentibus , vigilantibus & dormientibus , &c. c Dan. 6. 20 , 21 , 22 , 27. d Zech. 2 , 7 , 8. c Isa. 63. 9 f Iun. 5. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ignisicat commiseratlonem five compassi●nem cum miseria alterius . Jac. Laurent . Con. in lo● g sa. 38. 17. h Psal. 91. 15. i Gen. 15. 17. k Exod. 3. 2 , 4. 5 , 6. l Dan. 6. 22. m Dan. 3. 2● . n 1 Cor. 10. 13. o 2 Cor. ● , 9 , 1● p Exod. 3. 2 , &c. q Dan. 6. 22. r Dan. 3. 25 , 27. s Acts and Monuments , p. 301. vol. 2. Lond. 1641. t Jonah 1. 1● , 17. u 2 Cor. 1. 5. x Acts and Monuments , p. 308. N. 50. vol. 3. Lond. 1641. y Acts and Monuments , p. 139. vol. 3. Lond. 1641. z Veniant plagal , omnia paenarum genera : dum post plagas advenlat Christus . Hieronym . com . in Psal. 66. p. 93. Tom. 8. Basil 1553. a Rev. 14. 13. b Phil. 1. 23. 2 Cor. 5. 6 , 8 , 9. c Rev. 21. 1. d Rev. 20. 11 , 12 , 13. e Iohn 17. 24. f Psal. 68. ●3 . g Iob ● . 7 , 8. ● 4● . 10 , &c. h Ier. 38. ● , 13. i Luke 1● . 25. k Ps●● . 37. 3● , ●6 . l 〈…〉 m Luke 6. 25. n Luke 16 25. o Psalm 92. 7. p Psal. 68. 13. q Habak. 2. 3 , 4. Heb. 10. 35. to 39. r Psalm 68. 13. Gen. 15. 13 , 14 , 16 Psal. 50. 15. & 91. 14 , 15. Isa. 54 6. to the end . f Ph●l . 1. 21. 2 C●r . 5. ● , &c Feb. 12. 21 , 22. Iohn 17. 24. Phil. 1. 23. Mat. 5. 8. 1 Iohn 3. ● . Mat. 25. 21 , 23. ●salm ●6 . 11. t Nec doleas , quod talem am●●eris . Sed g●ndeas , quod talem habue●is . Hieronym . ad Heliodo● . Epitaph . Nepotiani . p. 23. A. Tom 1. Basil. 155● . u Psalm 68. 13. 
A57376	----	The Christians advantage both by life and death discovered in a sermon preached at the funeral of that faithful and eminent servant of the Lord, Joseph Jackson, late Esq. and alderman of the city of Bristol, on the 17th day of January, an. Dom. 1661, by Fran. Roberts ... Roberts, Francis, 1609-1675. 1662 Approx. 82 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A57376 Wing R1582 ESTC R32381 12653018 ocm 12653018 65313 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57376) Transcribed from: (Early English Books Online ; image set 65313) Images scanned from microfilm: (Early English books, 1641-1700 ; 1535:5) The Christians advantage both by life and death discovered in a sermon preached at the funeral of that faithful and eminent servant of the Lord, Joseph Jackson, late Esq. and alderman of the city of Bristol, on the 17th day of January, an. Dom. 1661, by Fran. Roberts ... Roberts, Francis, 1609-1675. [8], 31 p. Printed by Edw. Mottershed, London : 1662. Imperfect: print show-through with some loss of print. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jackson, Joseph, d. 1661. Funeral sermons. 2003-05 TCP Assigned for keying and markup 2003-06 SPi Global Keyed and coded from ProQuest page images 2005-02 Andrew Kuster Sampled and proofread 2005-02 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE CHRISTIANS ADVANTAGE BOTH BY Life and Death . Discovered in a SERMON PREACHED At the Funeral of that Faithful and Eminent Servant of the LORD , JOSEPH JACKSON , late Esq and Alderman of the City of Bristol , On the 17. day of January , An. Dom. 1661. By Fran. Roberts D. D. Rector of the Church at Wrington in the County of Somerset . Phil. 1.21 . — To me to Live , is CHRIST : and to Die , is GAIN . Hieronym . ad Eustoch , in Epitaph . Paulae , tom . 1. Non moeremus , quòd talem amisimus : Sed gratias agimus , quòd habuimus , imò habemus . Deo enim vivunt omnia : & quicquid revertitur ad Dominum , in familiae numero computatur . Hieronym . ad Theodor. in Epitaph . Lucinii , tom . 1. Nos dolendi magis , qui quotidie stamus in praelio peccatorum , vitiis sordidamur , accipimus vulnera , & de otioso verbo reddituri sumus rationem . LONDON , Printed by Edw. Mottershed . 1662. TO My much Honored , and entirely beloved Friends , in the LORD , The Children , Brethren , Sisters , and others in near and dear Relation to JOSEPH JACKSON , late Esq and Alderman of the City of Bristol , now sleeping in Jesus , yea living and triumphing in bliss with IJSUS : Grace , mercy and peace in this life , and eternal glory in the life to come . My dear Christian Friends , HOw brittle , frail and fading is the most flourishing Life of Man here on Earth ! The Holy Scriptures compute it , By 70 or 80 years , Psal. 90.10 . by a few years , Job 16.22 . by moneths , Job 14.5 . by dayes , Job 14.5 . by a few dayes , Job 14.1 . by one day , Job 14.6 . by all , denoting the extreme brevity of it . And they compare his life and time of abode here below , To a vanishing vapour , Jam. 4.14 . to a transient wind , Job 7.7 . to a perishing puff of breath , Psal. 146.4 . Isa. 2.22 . to a fading flower , Psal. 103.15 , 16. Job 14.2 . to a momentary meditation , thought , or tale told , Psal. 90.9 . to withering grass , Psal. 90.5 , 6.1 Pet. 1.24 . to a speedy irrevocable flood , Psal. 90.5 . to yesterday , when past and gone , Psal. 90.4 . to an hastening Post , Job . 9.25 . to a swift Weavers shuttle , Job 7.6 . to short handbreadths , Psal. 39.5 . to a Weavers web , soon brought to the thrum to be cut off , Isa. 38.12 . to a Watch in the night , but three hours long , Psal. 90.4 . to a vanishing shadow , Job 4.2 . & 8.9 . Psal. 102.11 . to crumbling dust , Psal. 103.14 . to a sleep , insensibly passing , Psal. 90.5 . to an Apparition , or image , Psal. 39.6 . And ( as if all these reached not home , ) to meer Nothing , (a) Psal. 39.5 . By all these emphatically describing the extreme lubricity , uncertainty , and vanity of Man's life . VVhereupon we may with the Psalmist justly conclude ; Surely , every man , at his best state , is altogether vanity . Selah . Psal. 39.5 . Not only man , but every man : not in some state only , as of childhood , sickness , old age , &c. but at his best state , Heb. when setled : Is not only vain , but vanity it self : Not only vanity in part , or in some regard , but in whole , altogether vanity : And all this with a [ Surely ] prefixed , for the more undoubted certainty ; And with a [ Selah ] suffixed , for the greater observableness . It is not long since his late dear Yokefellow was by Natures dissolution divorced from him : And now Himself ● by Death separated and removed from you . Oh what is man ! Little did I think to have preached at the Funeral of either : And lo , so hath the LORD disposed things , that I have ( not without much reluctancie and grief ) performed this last office for them both , not many years interposing . (b) They have prevented both you , and me : Our work is to prepare to follow after . The good Lord teach us so to number our days , that we may apply our hearts to wisdom , Psal. 90.12 . To true spiritual wisdom ; To wisdom for our selves , for our souls , for our eternal estate with our dearest Saviour IESUS CHRIST in Heaven . We have here no continuing City : Let us diligently seek one to come ; A City that hath foundations , whose builder and maker is God , Heb. 13.14 . & 11.10 . Let us so manage our Earthly Pilgrimage , that we may make sure of the Heavenly Heritage : Let us so improve this Mortality , as not to miss of that Immortality : And so live on Earth a while , that we may undoubtedly live in Heaven for ever . As for you that are surviving , My Conscience and Affection ( I cannot but affectionately love those that belong'd to him , whom I so intensively affected for Christ in him , ) prompt me to present a few requests unto you by way of Advice : And I hope you will resent them with Christian acceptation . 1. Be pleased to peruse and practise those Ten Instructions or Practical Directions , published in my Instructive and Hortatory Epistle prefixed to my Sermon (c) preached at the Funeral of Mary Jackson , his late religious Yokefellow . You have the printed Books and Directions : I need not mention any Particulars , but compendiously refer you to them . I heartily recommend them to your faithful practice ; beseeching the God of all wisdom to give you salvifical understanding in all things . 2. Endeavour to comfort your selves in this your great loss of him , and deep affliction for him , by Christian considerations . And what Consolatory Arguments may you not readily suggest unto your selves ? His Life was so Christian , that his Death must needs be comfortable . (d) Of a good life there cannot come a bad death ; As of a bad life seldom comes a good death . Life and Death were his , for all manner of spiritual advantages . He liv'd to the Lord , and died to the Lord : both living and dying , he was and is the Lords , Rom. 14.8 . His body ( as Hierom said of Nepotianus ) is returned to the earth ; but his soul is restored to Christ. (e) His Sins and Sorrows are all ended ; his Graces are perfected ; and his eternal Joyes are begun . VVhile you are lamenting in black , He is triumphing in white . Are we born ( that I may use Hierom's words to Paula upon the death of her daughter Blesilla , ) that we should here abide eternally ? Abraham , Moses , Isaiah , Peter , James , John , Paul the chosen Vessel , and above all , the Son of God , died : And are we grieved , that one depart the body , whose soul was so accepted of God , as to be snatched out of the midst of iniquity and error ? Let that dead person be lamented , whom Hell receives , whom the Infernal pit devours , for whose punishment everlasting fire doth burn . As for us whose End the Angels accompany , whom Christ meets , let us rather grieve , that we are kept so long in this tabernacle of Death , [ and may not meet Christ sōoner : ] seeing while we are present in this body , we are absent from the Lord. (f) Let Faith , Hope , and Love be your comforters : ( as Augustine (g) sometimes advised an Italian widow , upon the death of her Husband . ) Faith ; For you are not desolate , so long as Christ dwells in your hearts by Faith. Hope ; For you cannot but confidently hope , That he is not lost , but only sent before you ; That he is in Heáven with Christ , which is far best of all , Phil. 1.23 . That at the last day his body shall rise again , to be glorified together with his soul for ever . And , The Dead's Resurrection , is the Christians confidence and consolation . (h) Love ; For the more entirely you loved him while he was with you , the more exceedingly should you rejoyce at his happiness , now he is with the Lord. And the time is hastening apace , when all that are Christ's shall meet again , and never part more . 3. Turn all your Lamentation for him , into Imitation of him . He was a fair Copy to write after : Follow him , as he follow'd Christ , 1 Cor. 11.1 . I have laid down here after my Sermon , a short touch at his Exemplary vertues : both you and I know more of his true Christian worth . Strive to be like him in Grace , that you may be like him in Glory . And you , that are sharers in his plentiful earthly Estate left behind him , you especially are to be put in remembrance of his great Charity , Bounty and Liberality , which with that Estate he was wont to exert upon all good Occasions ; that you may tread in his steps . The backs and bellies of many and many poor distressed Creatures , had long and frequent occasions of blessing him : Let them have like causes of blessing you , and God for you . So shall they say ; Our Almner is not lost , but changed , for the stream of charity is still continued . His Alms-deeds were doubtless one eminent way of sanctifying all his great Enjoyments on earth , Luk. 11.41 . and of augmenting his Reward in Heaven , 1 Tim. 6.17 , 18 , 19. Luk. 16.9 . And like charitable courses in you , shall doubtless be crowned with like happy advantages . 4. Endeavour , I beseech you , with all faithful care , the right Christian and gracious education of his Son and Daughter , his two small Orphans , left in trust among you . You are Trustees of the Dead , and you are intrusted with his choisest jewels , his Children ; and that not only with their Estates and Bodies ▪ but especially with their souls : Oh study to be faithful to the uttermost , Engage them in the true knowledge of God , Jesus Christ , and Christianity ; as also in the right religious Practice of Godliness , betimes ; That when they are old , they may never depart from it . (k) 1 Chron. 28.9 . Eccles. 12.1 . Prov. 22.6 . Ephes. 6.4 . God hath , by his Providence , made you Pro-parents to them : Oh still express a Christian Parental affection towards them . That so at last , in this young Joseph the Son , old Joseph the Father may in a sort remain alive , by inheriting and exerting his Fathers vertues . 5. Finally , Vouchsafe , in reference to your selves , to reduce this ensuing Sermon into Practice . As here both Life and Death are discovered to be theirs , that are Christs : So in every point endeavour you , that both may be yours , as being Christ's . For particulars , I refer you to the Sermon it self . It was preached under some inevitable confinement to time , because the Assembly was very great : Therefore here and there I have interposed some few passages for the necessary illustration of what was then spoken briefly and more obscurely . Love , Hope , and Fear , have at last inclined me to consent to the Publication of it . Love , to many Christian Friends ; whose importunities herein I could not well withstand : Hope , That being made publique , it may possibly , by Directing , Comforting , and Quickening in some measure , help some poor Souls onward in their Heavenly journey , even after my Decease : And Fear , lest by the help of some imperfect Notes taken at the preaching of it , it should have been ( as was suggested to me ) sent abroad into the world immaturely in an extraneous dress , to my prejudice , and others disservice . And now , such as it is , I present and dedicate it to you more especially , as a peculiar token of my great respect and love , both to Him that is departed , and to His that do remain . That his blessed Memory may yet live a little among you in these my ensuing Lines : (l) And that you may yet further be incited so to Live and Die , as that after Death you may live with CHRIST ▪ and with him , and with all that are Christ's eternally . Which is the earnest desire and prayer of — Wrington , from my Study there , Feb. 2● . 1661. Your affectionate Brother , Friend and Servant in the LORD , for the furtherance of your ha●h and Joy , FRAN. ROBERTS . A TRUE CHRISTIAN' 's Manifold Advantage in CHRIST , Both by LIFE and DEATH . 1 Cor. 3.21 , 22 , 23. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — For all things are yours : Whether Paul , — or the World , or LIFE , or DEATH , or things present , or things to come ; All are yours : And ye are Christ's , and Christ is God's . OF whom speaks the Apostle these high things ? Of them that are sanctified in Christ Jesus , called to be Saints . For , to such he wrote this excellent Epistle , 1 Cor. 1.2 . What ? Are all things theirs : whether Paul , or Apollo , or Cephas , or the VVorld , or LIFE , or DEATH , or things present , or things to come , Are all theirs ? and they Christs ? and Christ God's ? Happy are the People that are in such a case ! yea , thrice happy is that people , whose God in Christ is the LORD . (a) Some think , and say , That they are rich , and increased with goods , and have need of nothing : who yet know not that they are wretched , and miserable , and poor , and blind , and naked . (b) But here they that are Christ's , are declared to be rich indeed by Christ ; forasmuch as in Christ , and through Christ , All things are theirs . The words are very emphatical , and comprehensive , and mysterious . Let us view them in their 1. Connexion , 2. Contents , and 3. Propositions thence resulting . The Connexion of these words with the Context , is hinted in the particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ] ver . 21. This particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , ] is of various use in the New Testament . It is 1. Sometimes Expletive , denoting the meer Emphasis of any expression or phrase : As in Matth. 1.18 . 2 Tim. 2.7 . 2. Sometimes Declarative , setting forth some matter or thing more fully : As in Luk. 2.10 . 1 Thess. 2.14 . and often . 3. Sometimes Causal and Argumentative , giving a Reason for confirmation of any thing propounded or asserted : As in Rom. 14.7 , 8 , 9. And in this sense it 's used here 1 Cor. 3.21 . as a Reason why the Corinthians should not glory in men , in any of their Ministers : Because they and the Church were not for the Ministers ; but the Ministers , and all things for them ; and they for Christ , &c. vers . 21. And the Argument seems to be a majori ad minus affirmativè , (c) from the greater to the lesser affirmatively : Thus ; Christ is God's , ye are Christ's , and all things are yours , for your good , for your happiness . All things ( as Beza (d) well-illustrates it ) are yours , as your helps and fartherances unto Christ , and by Christ unto God : And consequently , All your Teachers , with all their variety and eminency of Gifts , are yours also . Therefore , you must not acquiesce , nor finally rest in any of these ; you must not terminate nor glory in any of them ; but only in Christ , and in God. Otherwise ( as Beza well expresseth it ) They are not so much yours , but rather you are theirs . These Corinthians carnally gloried in the Gifts of their Teachers , some in one respect , some in another : whereupon contentions and divisions increased amongst them , 1 Cor. 1.10 , 11 , 12. Therefore Paul , by many Arguments , and by this in the Text after the rest , endevours to quench these heats , and to cure these unchristian distempers . But I may not any further look back to the Context , having many steps to make forward in the Text. Nor intend I to handle these words in their Relative , but in their more Absolute Consideration . The Contents wrapped up in these words , are most observable and eminent . For , Herein is a rich Magazine of Treasure . And this Treasure is especially Tripartite , viz. 1. God's Treasure . And that 's CHRIST the Mediator ; Christ is God's . 2. Christ's Treasure . And that 's his Saints , His mystical Body ; Ye are Christ's . 3. The Saints Treasure in Christ. And that 's All things ; All things are yours . These three are well explicated by Oecumen . saying ; All things are yours : As your Benefits and Gifts . Ye are Christ's : As his Creatures and Workmanship . Christ is God's : As his Generation and Son. (e) Now , The Saints Treasure in and by Christ , is ( 1 ) More generally propounded ; All things are yours . And this , after sundry instances , is again reduplicated and repeated , for the greater emphasis . ( 2 ) More particularly expounded and illustrated , by an Induction of particular instance , viz. 1. All the Ministers and Teachers are yours . Therefore glory in none . 2. The World is yours . Therefore , serve it not ; but make it serve you . 3. Life is yours . Therefore use it aright : Live unto the Lord. 4. Death is yours . Therefore dread it not ; but prepare for it , and die to the Lord. 5. Things present are yours : For your Benefit and Consolation in this world . 6. Things to come are yours also : For your Bliss and Glorification in the world to come . Or , Here 's an excellent Scale or Series of Ends subordinate ; And of Things referred unto these their Ends respectively , whereunto they have more immediate tendency and subordination : And these Ends are especially three , viz. 1. The Saints and members of Christ ; ( for to such be here wrote , 1 Cor. 1.2 . ) they are the first and lowest end , here mentioned . To them , as to their immediate end , are subordinated , The Ministers , the World , Life , Death , Things present , Things to come , and all things . All these are made contributory and subservient to the Saints , for their benefit , edification , and eternal salvation , ver . 21 , 22. 2. Christ. He ( as Mediator ) is the second End , and superior to the former . To him , his service and glory ; as to their immediate end , All the Saints and whole Body of Christ , is , and ought to be subordinate , vers . 23. 3. God. He is the third and supreme End. To him , as to his immediate End , Jesus Christ the Mediator is subordinate , That God in all things may be glorified , vers . 23. Propositions , hence resulting , are many . Especially these , viz. 1. Christ the Mediator is God's : And God is his End. 2. The Saints are Christ's : And Christ is their End. 3. All things are the Saints : And the Saints are their End. And under this third more particularly are comprised these Propositions , viz. 1. They that are Christ's , have all his Ministers theirs . 2. They that are Christ's , have the whole world theirs . 3. They that are Christ's , have LIFE and DEATH theirs . 4. They that are Christ's , have things present , and things to come theirs . 5. They that are Christ's , have all things theirs . Thus you may see , here 's an ample field of Matter discovered . To treat of all these at this time , is neither possible , nor pertinent to this solemnity . From among all the rest , I shall single out only one Doctrinal Proposition , as being more peculiarly apposite to the present occasion , viz. They that are Christ's , have Life theirs , and Death theirs . They that are Christ's ; indeed and in truth . 1 Not only in Name , but also in Nature : Being New Creatures , 2 Cor. 5.17 . and partaking the Divine Nature , the true Image of God , 2 Pet. 1.4 . Ephes. 4.24 . with Col. 3.10 . 2 Not only in Form outwardly by a meer visible Profession ; but also in Power inwardly by an holy Constitution , attended with an answerable Conversation , Matth. 25.3 , 4. 2 Tim. 3.5 . Rom. 2.28 , 29. 1 Joh. 2.6 . These , have Life theirs , and Death theirs . 1 Life , their Day to labour in : Death , their night to rest and sleep in . 2 Life , their Race to run in : Death , their Goal to obtain the Prize in . 3 Life , their Sea to sail in : Death their Haven to land in . 4 Life , their Egyptian pilgrimage under the many oppressions of their enemies : Death , their Red-Sea , delivering them , but overwhelming all their oppressors . 5 Life , their long Wilderness-progress towards the heavenly Canaan : Death , their roaring Jordan to be pass'd through at their entrance into the heavenly Country flowing with milk and honey . 6 Life , their time of Conflict and Tribulation : Death , their time of Conquest and Coronation , 7 Life , their holy time of Preparation for the Lord : Death , their happy time of Transmigration to the Lord. But waving Generalities , let 's come to a more Particular Illustration of this Proposition . And here we shall enquire , 1. What 's here meant by Life and Death ? 2. How Life is theirs ' , that are Christ's ? 3. How Death is theirs , as well as Life ? 4. Whence it comes to pass , that Life and Death are thus theirs , who themselves are Christ's ? What 's here meant by Life and Death ? Chrysostom seems by these to understand , the Life and Death of their Teachers : that as they live , so they undergo Perils and Death it self for the body of Christ , his Church . — And further he thinks it may be said as to Death ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is to say ; That Adam's Death was for us , that we may be corrected ( or nurtured . : ) Christ's Death , that we may be saved . (g) But ( pace tanti viri , by the good leave of so grave an Author : ) Life and Death here are not intended either of their Teachers , or of Adam , or of Christ : but of the Life and Death of the Saints and Members of Christ : As the current of the words evidently imports . Besides , that phrase [ All things are yours , whether Paul , or Apollo , or Cephas ] sufficiently comprehends all things in their Ministers ; Office , Gifts , Graces , Life , Death , &c. here asserted to be theirs . And as for the Death of Adam , or of Christ : nor Text , nor Context afford the least colour for any such interpretation . But they that are Christ's , Life is theirs , and Death theirs . The Life which themselves shall here live , and the Death which themselves shall die : both are theirs for their great good and manifold advantage . But note ; Life and Death are of three sorts , viz. 1 Natural , Corporal , or Temporal . (h) ( I list not to be too Critical upon terms , ) stile it which you will , so you rightly understand the thing . 2 Spiritual . (i) 3 Eternal . (k) Now here we are not to understand Life and Death , Spiritual , or Eternal : but only Life end Death Natural , Corporal or Temporal . Life Natural or Temporal , is one of our dearest Temporal enjoyments in this present world . All that a man hath will he give for it . (l) It consists generally , in the vital union of Matter and Form , of Body and Soul. Life ( said one ) is the Souls abode in the Body : (m) But here three things must be distinguished , viz. Principium vivendi : Esse viventis : Operationes vitae . 1. Principium vivendi , the Principle of living . And that 's the Form , or Soul : Vegetative , in Plants ; Sensitive , in Bruits ; Intellective or Rational ; in Man. 2. Esse viventis , The Being of the living : which is properly such a Nature in the living Creature , while the Principle of Natural life is in it , as whereby it is disposed to exert and exercise acts of life . (n) 3. Operationes vitae , The Operations or Acts of Life . Properly and formally these are not Life ; but the effects , fruits , and evidences of Life . These Acts of Life may be reduced to Motion . — In him we live , and move , — Act. 17.28 . Every Creature that lives , moves . And as the Motion in any Creatures is more or less perfect ; so the Life of them is more or less perfect . Thus , Living Plants do move , by Nourishing themselves , Growing , Fruit-bearing , and Breeding their like . Thus , Living Bruits do move by all the said Motions of Plants , and over and above them ; by Outward senses . Seeing , Hearing , &c. by Inward senses , The Common-sense , Phantasie , and Memory ; and by Loco-motion , or moving from place to place . Thus , Living man moves by all the Motions of both Plants and Bruits ; and above them all , by Understanding , Conscience , and Will. The Motion of Bruits is more perfect than that of Plants : and consequently , the Life of Bruits is more perfect than the Life of Plants . But the Motion of Man is more perfect than the Motion of Plants or Bruits : and therefore Mans Natural Life is incomparably more perfect , noble and excellent than theirs . Death Natural or Temporal , is , The Privation of Life Natural , through the Separation of the Matter from the Form , of the Body from the Soul. (o) In the Death of Plants or Bruits , the Form or Soul is so severed , that it 's destroyed with the Body , Goes downward : But in the Death of Man , his Soul is so separated , that it separately subsists without the Body , Goes upwards ; (p) Returns to God , to be immediately disposed by him , unto eternal weal or woe , Eccles. 12.7 . 1 King. 17.21 , 22. Heb. 9.27 . & 12.23 . Luk. 23.43 . & 16.22 , 23. 1 Pet. 3.19 . Now , they that are Christ's have Life and Death , Natural , Corpo●al or Temporal , theirs . Theirs peculiliarly ; their 's advantagiously , beneficially , salutiferously . How is Life theirs , that are Christ's ? Resol . They that are Christ's , have Natural Life theirs , in a far and more excellent sort , than any Christless persons have it , viz. I. As a Token of Gods paternal favour . They that are Christ's , have Life , not only from God as a Common Creator , but also from God as a peculiar tender Father in Christ. — Your heavenly Father knoweth that ye have need of all these things . — Our Father which art in heaven , — give us this day our daily bread . (q) Again ; He that spared not his own Son , but delivered him up for us all : how shall he not with him also freely give us all things ? (r) They have Life , not only with Gods leave and permission ; but also with Gods love and approbation : Not only by Gods general Providence and common donation ; but also by Gods special Providence and peculiar dispensation . Now the Affectus Amantis , the Affection of the Loyer , is that , which highly commends the Munera Dantis , the Gifts of the Giver ; and is more than the Gifts themselves . This makes the present Life of the Saints double sweet . II. As an additional Mercy in and with Jesus Christ. Jesus Christ is , The Gift of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The primary , transcendent , supereminent Gift of gifts , (s) Joh. 4.10 . & 3.16 . All others are but Additionals , Accessories , Appurtenances , attending upon him . Accessories follow the Principals . Christ is the grand Mercy , the Mercy of mercies . Till we have obtained him , we have in effect obtained no mercy , 1 Pet. 2.10 . But to whom God gives Christ , to them he gives freely both life , and all things with Christ , Rom. 8.32 , Mat. 6.33 . He is the Inheritance : these are but th' appurtenances . He is the Fountain : these but the streams thence flowing . To them that are Christ's , He brings all blessings in his arms . As Christ's blood flows freely to them ; so Life and all things come sweetly swimming to them in the blood of a Saviour . III. As a fruit of Gods precious Promises , (t) Christless men have Life and all their enjoyments only by Common Providence : But they that are Christ's , have and hold Life andall things by Covenant and Promise . Godliness hath the Promise of the Life that now is , and of that which is to come , 1 Tim. 4.8 . Again , the Promise is ; Seek ye first the Kingdom of God , and his Righteousness , and all these things shall be added unto you , Mat. 6.33 . They that are Christ's , are children of the Covenant which God made with Abraham , &c. Act. 3.25 . They that are Christ's , are Abraham's seed , and heirs according to the Promise , Gal. 3.28 , 29. & 4.28 , whilst all others are strangers from the Covenant'● of Promise , Ephes. 2.12 . Now to hold Life by Promise , is both a sure and sweet tenure : For , God that promised cannot lye , Tit. 1.2 . yea , Gods Promise and Oath are those two immutable things 〈◊〉 it is impossible for God to lye : And this ministers ●o ais strong consolation , Heb. 6.18 . And , All the Promises of God in Christ are Yea , and in him Amen , 2 Cor. 1.20 . Oh what an Advantage is this to them that are Christ's , that hold Life and all of God in Christ by Promise ! God hath ( as Augustine notes ) made himself their Debtor , not by Receiving from them , but by Promising to them . (u) They may by Faith confidently rest and rely upon his Promise : They may by Prayer in all wants and dangers plead Gods Promise , and sue him ( as it were ) upon his own Covenant and Bond. He will not , He cannot deny himself , 2 Tim. 2.13 . IV. As an onely happy Season divinely blessed and sanctified to all that are Christ's , for their salvifical furtherance in Spirituals and Eternals , Tit. 1.15 . 2 Cor. 6.2 Others have Life , but not in such sort sanctified . They ( as one said ) not so much live , as are in life . (x) Life unto them is , as the Quaits were to Israel , a curse rather than a blessing : (y) Or as the Pearl is to the Muscle or Oyster , on the Precious stone to the Serpents head , their Disease , rather than their Perfection . Hereafter the wicked shall say , It had been good for them they had never lived , they had never been born , Mat. 26.24 . Or that assoon as they were born alive , they had instantly dyed . But to the Godly , Life and all things are sweetly sanctified ; the Curse is removed ; the free , lawful , comfortable and beneficial use is restored , 1 Tim. 4.4 , 5. Gal. 3.9 , 10 , 13 , 14. Unto the pure all things are pure ; but unto them that are defiled and unbelieving , is nothing pure ; but even their mind and conscience is defiled . (z) Now , unto them that are Christ's , this temporal life here on earth is so sanctified and blessed , as ( in reference to Spirituals and Eternals ) to be , 1. Their holy Seed-time : Their Seed-time of Grace and Glory . In this Life they have their Season or Time accepted , their Day of Salvation . (a) In this Life , their Eternal Life is begun , Joh. 3.36 . & 17.3 . The foundation stones of their Salvation are laid : Their eyes are opened , and they are turned from darkness to light , and from the power of Satan , unto God , that they may receive forgiveness of sins , and inheritance among them that are sanctified through saith that is in Christ. (b) In this Life they are called , justified , and in some measure glorified : As they were before the foundation of the world was lai● , eternally predestinated (c) 2. Their Spiritual Trading-time . In this Life , they that are Christ's , have an excellent opportunity of driving their Spiritual Trade to their eternal advantage . Their LORD and Master Jesus Christ is gone into a far Country to receive a Kingdom , and to return ; And he hath committed a stock of Talents , of Graces , Gifts , endowments , opportunities , &c. to every of his servants during his absence , that they may winde and turn them , imploy and improve them in their spiritual Trade , for their Masters benefit . To some five , to some two , to some one talent . Of all which he will require an exact account at his return ; and will according to their works remunerate them respectively , Matth. 25.14 , to 31. In this Life they , as wise Merchants , have the happy season of traffiquing for spiritual Pearls and Treasures of greatest price , Matth. 13.44 , 45 , 46. Now , now , They buy of Christ gold tryed in the fire , that they may be rich , and eye-salve that they may see , and white raiment that they may be clothed , and that the shame of their nakedness do not appear , Rev. 3.18 . The Gold of Christs pure Doctrine , o● of unfained Faith , both of them more pure and precious than gold tryed in the fire : The Eye-salve of saving Illumination ; and the White-raiment of Christs Righteousness . Of all these spiritual commodities , Christ alone hath the Monopoly . (d) Therefore of him alone they buy them ; and of him they have them without money and without price , Isa. 55.1 , 2 , 3. 3. Their striving time . In this Life , they that are Christ's , have a seasonable opportunity , 1. Of striving to enter in at the strait gate , leading to life , which few do find , Luk. 13.24 . 2. Of contending earnestly for the faith once delivered to the Saints , Jude v. 3. 3. Of striving , 1 As Wrastlers against all spiritual Antagonists , Eph. 6.12 . 2 As Soldiers to fight the good fight of Faith against all spiritual Enemies , the World , Flesh and Devil , 2 Tim. 4.7 . Ephes. 6.11 , 12. 3 As Racers , to run with patience the Race that is set before them yea , so to run , as to obtain the Crown , Heb. 12.1 . 1 Cor. 9.24 . Forgetting those things that are behind , and reaching forth to those things which are before , They press towards the mark for the prize of the high●calling of God in Christ Jesus , Phil. 3.13 , 14. 4. Their Trying time . In this Life , they that are Christ's , have many Tryals : but all for their good . 1 They are tryed by Temptations , To discover the good that 's in them : As Abraham was tryed , Gen. 21.1 , &c. Heb. 11.27 . 2 They are tryed by Tribulations , To refine and purge away the evil that is in them , Zech. 13.9 . Isa. 27.9 . 3 They are tryed by Persecutions and fiery Tryals ; That they may be partakers of Christs sufferings , and so may have the greater joy and crown at Christs appearing , 1 Pet. 4.12.13 . Revel . 2 10. The Wheat will not be clean , without the Fan ; The Gold will not be pure , without the Fire and Fining-pot ; The Pomander smells the better for rubbing ; The Spice becomes the more fragrant by bruising ; and the strings of the Musical Instrument , when stricken , makes the sweetest Melody : Thus are they that are Christ's , exceedingly bettered by all variety of their Temptations and Tribulations , Heb. 12.6 , 7 , 8 , 9 , 10. Rom. 5.4 , 5. & 8.28 . 2 Cor. 4.17 . 4 Yea , this Life is the Saints most-happy season for searching and trying their own hearts and ways : That so they may make their calling and election sure ; may know that Christ is in them , and that they are no Reprobates , 2 Pet. 1.10 ▪ 2 Cor. 13.5 . 5. Their Growing time . In this Life , they that are Christ's , have an excellent opportunity of spiritual Growth in Grace , and in the knowledge of Jesus Christ our Lord , 2 Pet. 3.18 . As did those eminent . Thessalonians ; of whom Paul testified , Your Faith groweth exceedingly ; ( Gr. over-groweth , abundantly-groweth , ) and the charity of every one of you all towards each other aboundeth . (c) And no wonder that in this Life , they that are Christ's so grow and shoot forth : For ▪ ● Now it is , that they have the Ministers of Christ of all sorts planting and watering them , 1 Cor. 3.6 , &c. 2 Now they have the Gospel-Ordinances moystening and feeding them , 1 Pet. 2.2 . 3 And , which is most of all , Now they have the enlivening Sun-shine of Gods favours from Heaven influencing them and causing them to increase , 1 Cor. 3.6 , 7 , &c. And all this makes them exceedingly grow and flourish in all Spirituals day by day . 6. Their Fruit-bearing time . In this Life , they that are Christ's have the very season of spiritual Fruitfulness . Now they are as trees planted by the rivers of waters , giving forth their fruit in due season , Psal. 1.3 . Now the North-wind awakes , and the South comes and blows upon their Garden , that the Spices thereof may flow out ; that Christ their Beloved may come into his Garden , and eat his pleasant fruits , Cant. 4.16 . viz. the fruits of Holiness , Righteousness , Sobriety ▪ of Faith , Love , Meekness , Humility , &c. even all the precious fruits of the Spirit ; together with all those pious exercises of Hearing , Praying , Meditating , Almsgiving , and all good-works , Rom. 6.22 . Ephes. 5.9 . Gal. 5.22 , 23. Now they are an Orchard of Pomegranates , with pleasan● fruits ; Camphire with Spikna●d , Spiknard and Saff●on , Calamus and Cynamon , with all the tr●es of Frankincense , Mirrh and Aloes , with all the chief spices . Cant. 4.13 , 14. Now , now in this Life ( O Christians ! ) is all your fruit-bearing time : This is your golden season for Believing , Repenting , Mortifying of sin , vivifying of Grace , &c. there 's no place for any such thing in the grave . I T●● grave cannot praise God , death-cannot celebrate ●im ; they that go down into the pit , cannot hope for his truth ▪ The living , the living he shall praise him ▪ — The Father to the children shall make known his truth , Isa. 38.18 , 19. Therefore now let the councel of Solomon sink deep into every true Christians heart ; Whatsoever thine hand findeth to do , do it with all thy might ; for there is no work , no● device , nor knowledge , nor wisdom in the grave whither t●●● goest , Eccles. 9.10 . 7. Finally , Their Hoarding time for Eternity . In this Life , they that are Christ's , lay up for themselves Treasures in Heaven , where neither moth nor rust doth corrupt , nor thieves break through and steal , Matth. 6.20 . Now they treasure up Gifts , Graces , Prayers , Tears , Promises , Experiences , Evidences for Heaven , &c. Now they may be rich in good-works , ready to distribute , willing to communicate ▪ laying up in store for themselves ( bags that wax not old , and ) a good foundation against the time to come , that they may lay hold on eternal life , 1 Tim. 6.19 . Now they may make themselves friends with the Mammon of unrighteousness , that when they fail , they may be received into everlasting habitations , Luk. 16.9 . Now they may meditate of their Mortality , and prepare for their Immortality . Now they may ponder upon their First , Middle , and Last things , ( as Bernard ranks them . ) Those bring shame , those grief , and these Fear . They may think whence they came , and blush : where they are , and groan● whither they go , and tremble . (f) They may remember their latter end , that they may not easily do amiss . Thus , Life is theirs . How is Death theirs , that are Christ's ? Resol . As I have discovered the bright Day of Life to be theirs ; so now I shall shew , how the dark Night of Death is theirs also . It 's appointed to all men , Godly and Wicked , once to die . (g) But oh , what a vast disparity is there , betwixt the Godly that are Christ's , and the Wicked that are Christless in Death ! To the wicked belong , 1 The terrors of Death , (h) that King of Terrors ▪ as Bildad calls it ; (i) that Most terrible of terribles , (k) as the Heathen stiled it . The enmity of Death , 1 Cor. 15.25 , 26. 3 The sting and venom of Death , 1 Cor. 15.56 . 4 The curse and bitterness , gall and wormwood of Death , Gal. 3.10 . 5 The woful followers of Death , viz. The Judgment of Condemnation , Heb. 9.27 . Joh. 5.29 . And everlasting Torments in Hell , Matth. 25.41 , 46. Luk. 16.23 . But from them that are Christ's , All this evil and mischief of Death is sweetly removed away by Christ. ● . They fear not Death , but can desire it , and groan after it . — Having a desire to depart , and to be with Christ , which is much more best . (l) — Lord , now lettest thou thy servant depart in peace , according to thy Word (m) — ▪ For in this we groan earnestly , desiring to be clothed upon with our House which is from Heaven . (n) 2. Of a● Enemy , Death is become their Friend : Of Loss , their Gain , Phil. 1.21 . 2 Cor. 5.1 . 3. Of an Hornet , Death is become a Drone ▪ The sting of Death is plucked out by Christ , who hath given them the victory , 1 Cor. 15.54 , 55 , 56 , 57. 4. The Curse of Death is turned into a Blessing ; Blessed are the dead which die in the Lord , from henceforth , yea , saith the Spirit , that they may rest from their labours , and their works do follow them , Rev. 14.13 . 5. And the Consequents of Death are to them most comfortable , viz. The judgement of Absolution , Heb. 9.27 . with Matth. 25.34 . And eternal life in Heaven , Matth. 25.46 . Luk 16.22 . Thus , to them that are his , Jesus Christ brings light out of Darkness , Good out of evil , life out of Death . He turns this venemous Viper , Death , into a soveraign Treacle . Death is as Sampson's roaring Lyon , slain by Christ our true Sampson ; out of whose carkase he gives his members the sweetest Honey-combs (o) of Spiritual advantages . More Particularly , let them that are Christs know , That 1. Death is their sweet sleep in Jesus . It 's often stiled , their Sleep , As Joh. 11.11 , 12 , 13. Acts 13.36 . 1 Cor. 15.51 . & 11.30 . And sometimes , their Sleep in Jesus . As ; — them also which sleep in Jesus , will God bring with him , 1 Thes. 4.14 . — Then th●y also which are fallen asleep in Christ , are perished , 1 Cor. 15.18 . The Grave is their Bed. — they shall rest in their Beds — Isa. 57.2 . It is said of godly King Asa ; — they buried him , — and laid him in the Bed , which was filled with sweet odours and divers kinds of spices prepared by the Apothecaries art , 2 Chron. 16.14 . But the Saints last bed , the Grave , is perfumed with better sweets than Spices and Odors , even wi●h the Burial of Christs own blessed Body , Matth. 27.59 , 60. In these Beds they rest from all their labours , of sin and sorrow , Rev. 14.13 . Here they sweetly sleep as in the bosom of Christ , unto whom even their dead dust remains still mystically united , and therefore is of precious account with him . And out of this last sleep they shall again awake at Christs glorious appearing , Dan. 12.2 . 1 Cor. 15.23 . 51 , 52 ▪ &c. 1 Th●ss . 4.14 , 15 , 16. 2. Death is their Alteration , not their Abolition ; their Change , not their Confusion . Thus ●ob accounted it ; — All the days of my appointed time will I wait , till my change come , Job 14.14 . And of all men in the world , they that are Christ's , do at death make an happy change : They change Earth for Heaven ; An earthly Clay-tabernacle , for Celestial Mansions in the Heavenly Fathers house , 2 Cor. 5.1 , Job 14.2 . Rags of Mortality , for Robes of Immortality , 2 Cor. 5.4 . 1 Cor. 15.53 . Society of Saints imperfect , for the company of blessed Angels and of the spirits of just men made perfect , Heb. 12.23 . As Hierom said of Nepotianus ; He did not so much die , as remove : not so much leave his friends , as change them . (p) In all respects they change every way for the better . 3. Death is their Departure , not their Destruction . Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dissolution , not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reversion . — Having a desire to depart , — Phil. 1.23 . Their loosing from this Earthly shore , to set sail for Heaven . Good old Simeon said ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Lord , now loosest thou thy servant , or lettest thou loose thy servant , &c. Luk. 2.29 . They depart , From this Egypt and Wilderness , to that Canaan : From this earthly , to that better and heavenly Country : From this decaying City below , to that continuing City above , Heb. 13.14 . From visibles , to invisibles : From transitory and finite creatures , to God the Creator , and Jesus Christ the Redeemer , blessed for ever , Amen . Joh. 20.17 . Phil. 1.23 . 1 Thess. 4.17 . Rom. 9.5 . 4. Death is their Gain , not their Loss . So the Apostle judged it would be to him ; For , to me to live is Christ , and to die is Gain , Phil. 1.21 . What Gain ▪ They that are Christ's , when they die , lose their dearest Natural lives , and therewith their earthly relations and acquaintance , their Friends , houses , Lands , Livings , Honors , Riches , Pleasures , even all these temporal enjoyments . True. But what are all these ? Painted shadows , vanishing Bubbles , magnifi'd Nothings . They gain by Dying , other manner of Treasures : as , Perfection of Grace , Possession of Glory , the Inheritance of Heaven , the Society of Saints and Angels , the immediate fruition of Christ , and beatisick vision of God for ever face to face , Heb. 12.23 . Job 17.24 . 1 Thess. 4.17 . Matth. 5.8 . 1 Joh. 3.2 . All their Losses are nothing to these Gains . 5. Death is their Red Sea , affording them an eternal es●ape from all evils and dangers , but swallowing up all their enemies for evermore . Then they cease from sin , which shall no more defile them , Rom. 6.7 . Then they rest from their labours , which shall no more weary them , Rev. 14.13 . Then God shall wipe away all tears from their eyes , and there shall be to them no more Death , Pain , Sorrow , nor Crying , Rev. 21.4 Then no fiery darts of Diabolical Temptations shall ever more reach them : Then the wicked shall cease from troubling , and the weary shall be at rest , Job 3.17 . 6. Death is their Bodies Seed-time , for an hopeful crop at the Harvest of the Resurrection . Tertullian said excellently ; The Confidence of Christians , is the Resurrection of the Dead (q) But the Apostle Paul most sweetly ; — That which thou sowest , is not quickned except it die . And that which thou sowest , thou sowest not that body which shall be , but bare grain , it may chance of wheat , or of some other grain : But God giveth it a body as it hath pleased him , and to every seed his own body . — So also is the Resurrection of the dead : It is sown in corruption , it is raised in incorruption ; It is sown in dishonour , it is raised in glory ; it is sown in weakness , it is raised in power ; It is sown a natural body , it is raised a spiritual body . 1 Cor. 15.36 , 37 , 38 , 42 , 43 , 44. A wet and sad Seed-time ; but a joyful and happy Harvest . 7. Finally , Death is their Souls Birth day of eternal Bliss . As it is the Omega to all their Miseries in this world present ; so is it the Alpha to all their felicities in that world to come . Then the voice from Heaven saith unto them , Rome up hither (r) . Oh , the day of their Dissolution will to them be a great , an happy , a glorious day indeed ! Their Redemption from all their sin and sorrow , Rom. 6.7 . Rev. 4.13 . Their translation into the better Country , that is , the Heavenly . Their entrace into their Masters joy , Mat. 25.21 , 23. The Day-break of their endless Sabbath , Heb. 4.9 . Rev. 14.13 . The inchoation of their eternal Jubilee . Their heavenly Coronation-day , with that far more exceeding and eternal weight of glory , 2 Tim. 4.7 . 2 Cor. 4.17 . Yea , their blessed Marriage-day with the Lamb , in whose immediate vision and fruition their ravishments shall be unutterable , and their intrancements unspeakable , Joh. 17.24 . The enjoyment of Christ in Heaven , is the very Heaven of Heaven . (s) Thus , to them that are Christs , out of Death that great eater comes meat ; and out of strength comes sweetness . Whence is it , That thus Life and Death become theirs that are Christ's ? Resol . All this comes to pass , 1. From the All-ordering Purpose and Providence of God towards them that are Christ's ; who love him , and are the called according to his purpose . He makes all things , good and evil , prosperity and adversity , life and death , &c. cooperate for good unto them . All things , not only some things . All things , not divisim , but conjunctim ; not severally , but jointly , one with another , and all with the influence of Divine benediction . As all the wheels in a W●●ch work together to tell the hour ; And as all the Ingredients in a Medicine work together to effect the cure . We know that all things work together for good to them that love God , that are the called according to his purpose , Rom. 8.28 . The Lord makes every wind to blow them profit ; every thing do them good . 2. From Christ's meritorious Purchase Among many other the glorious atchievements of Christ , there are three very observable in reference to our present purpose , viz. ( 1 ) Christ hath obtained , regained , restored all Good to his , which the first Adam had forfeited and lost , Col. 1.20 . Mat. 6.33 . Rom. 8.32 . Tit. 1.15 . ( 2 ) Christ hath removed all the evil from his , which the first Adam had procured . Tit. 2.14 . Gal. 3.13 , 14. Heb. 2.14 , 15. ( 3 ) Christ turns that evil unto Good to his , which is not totally removed . Their Sin makes them so much the more see the need and worth of a Saviour , Rom. 7.23 , 24 , 25. Their Afflictions become great spiritual advantages , Rom. 5.3 , 4 , 5. Heb. 12.6 , 7 , 8 , 9 , 10 , 2 Cor. 4.17 . Yea , their Death it self is rendred to them a glorious gain , Phil. 1.21 , 23. 2 Cor. 5.1 , 2 , 3 , 4. One well observed ; The Covenant of Grace made no Death , but found it in the world . Christ made , of an old enemy Death , a new servant : It 's now the Kings Ferry-boat to carry the children over the water . (t) And I may adde ; Through Christ's merit , to them that are Christ's , Death is but a dark entry into their Heavenly Mansions : A churlish Porter , ushering into the glorious Paradise : A fiery Chariot and Whirlwind , conveying them speedily unto Heaven . (u) 3. From the predominant and inviolable concatena●ion of the Causes of their salvation . They that are Christ's , are Predestinated , Called , Justifi●d , and in some measure Glorified , Rom. 8.29 , 30. Therefore , if God be thus for them ; what shall prevailingly be against them ? He that spared not his own Son , but gave him up freely for them ; how shall ●e not with him also freely give them all things ? ver . 31 , 32. Shall not life be theirs , and Death theirs , and all things theirs for good ? This indissoluble Chain of salvation cannot be broken , by Life , Death , or any thing : Therefore Life , Death , and all things must comply to it , contribute to it , be wholly and universally subordinate and every way subservient to the accomplishing of it . Thus we see , How Life and Death are theirs , that are Christ's : And whence this comes to p●ss . Now come we to certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to certain Consectaries or Inferences hence , by way of Application . Hence , What Priviledged-persons are true Christians , above all Christless wretches , both in Life and Death ! Parallel them a little according to former discoveries ; and see what the Lord Christ hath done for his , more than for all others . They that are Christ's , 1. Have Life theirs . Their Holy Seed-time : Their Spiritual Trading-time : Their Striving-time after best enjoyments : Their Trying-time in their Spirituals : Their Growing time in Grace and Knowledge : Their Fruit-bearing time in all good works : And their Hoarding time for Life eternal . 2. Have Death theirs also . Their sweet sleep in Christ Jesus : Their perfective Alteration , not their Abolition : Their happy Departure , not their Destruction : Their great Gain , not at all their Loss : Their Red-Sea , delivering them , but drowning all their Enemies : Their Bodies Seed-time for the glorious Harvest at the Resurrection : And their Souls Birth-day of Eternal bliss . They that are Christless , on the contrary , are naked and destitute of all these Advantages both by Life and Death . Nor Life , nor Death are thei●s , for Good , but for harm : Not their Advantages , but their disadvantages : Not their sanctified Mercies , but their mischiefs , &c. To them that are defiled and unbelieving , is nothing pure ; but even their mind and conscience is defiled , Tit. 1.15 . To them that are Christless and ungodly , 1. Their Life in this world , what is it else , but Their sinful Seed-time to the flesh ? Gal. 6.8 . Their wretched working and trading time in iniquity ? Matth 7.23 . Luk. 13.27 . Psal. 6.8 . Their striving time onely after earthly enjoyments ? Matth. 6.31 , 32. 1 Tim. 6.9 , 10. Their trying time , to detect and draw forth their vileness ? Exod. 3.19 , 20. & 14.17 . Job 12.4 , 5 , 6. Their declining time , wherein they waxe worse and worse ? 2 Tim. 3.13 . Their Barren time , wherein they bring forth nothing but briars and thorns , fruits of Sodom and Gomorrha , and all pernicious works of the flesh ? Hab. 6.8 . Deut. 32.32 , 33. Gal. 5.19 , 20 , 21. And their unhappy Se●son , wherein after their hardness and impenitent heart , they treasure up unto themselves wrath against the day of wrath , and revelation of the righteous judgment of God ? Rom. 2.5 . 2. And their Death from this world , what is it else , than , The rotting of their flesh and bones , full of the sins of their youth , which shall lie down with them in the dust ? Job 20.11 . Their woful change of painted Felicities , for real Miseries ? Luk. 16.19.22 , 23. Their wretched departure from their wicked Bodies , till both Souls and Bodies shall depart from Christ ? Luk. 16.22 , 23. Matth. 25.41 . Their utter loss of all enjoyments on Earth , and of all hopes of Heaven ? Luk. 12.20 , 21. Heb. 9.27 . Eccles. 9.10 . Their fatal Red-Sea , overwhelming them for ever ? Luk. 16.22 , 23 , 26. Their Body's bondage in the cursed Grave ; and their Soul's enthralment in the Prison of Hell , till the day of the Lords vengeance shall overtake them both at his second appearing ? 1 Pet. 3.19 . Heb. 9.27 . Oh then , let every one consider these things ; and say : How happy are all that are Christ's , both in Life and Death ! How wretched are all that are Christless , both alive and dead ! Hence , Who would not now study and strive to become Christ's indeed ? This , this is the onely way to be truly rich , to be eternally happy : If the World , Life , Death , Things present , Things to come , All things , and all this theirs in Christ , be able to do it . He that hath Christ his , and himself is Christ's , may sweetly say ; Christus meus , & omnia : Christ is mine , and all 's mine . Therefore , when others say ; Who will shew us good ? Do thou sa● ; Lord lift up the light of thy countenance upon me , Psal. 4.6 , 7. Lord , give me Christ , and then I have all . Hence , What a shame is it for Christians to have the least irksom or undervaluing thought of Christianity ? When Corruption within rebels against the Spirit in us , Temptation from without perplexeth us , Afflictions toss and tire us , Persecutions puzzle us , and the Prosperity of the wicked amaze and dazle our apprehensions : How are we then distempered and discomposed ! Then , we have cleansed our hearts in vain , and wished our hands in innocency . Then , we bless the wicked whom God abhorrs ; and speak against the Generation of Gods children , as once the Psalmist (x) Then we loath our Spiritual Mannah ; and ( like Israel ) run back in our hearts again unto Egypt , &c. O let us enter into the Sanctuary of God ; and then all our misdeeming thoughts shall be reformed . O all ye that are Christ's , consider this Text , and check your selves for these your imprudent and ingrateful misapp●ehensions . Christ is yours , and ye are Christ's : therefore in Christ , Life and Death are yours , and all things yours , for your manifold advantage . O bless the LORD ▪ that ever you were savingly acquainted with , and interessed in , Christ and Christianity . Christ turns all your darkness into light ; makes all your gall and wormwood , Honey ; turns all your poysons into Medicines ; makes both your Life and Death both profitable and pleasant , like the Land of Promise flowing with milk and honey . Christianity is the right Philosophers-stone indeed ; turns all it touches into spiritual Gold. Say , oh say it with much rejoycing ; (y) We are Christians : therefore we are happy , both living and dying . Whether we live , we live unto the Lord ; whether we d●e , we die unto the Lord. Whether therefore we live , or die , we are the Lord 's . (z) Hence ; Why should they that are Christ's , be either weary of Life , or afraid of Death ? Are not both theirs ? and theirs for the Best ? What wise man is weary of his welfare ; or afraid of his Advantages ? Especially when both of them are of a spiritual and eternal concernment ? It 's happy for Christians , that they may live a while on Earth , to be prepared for life eternal . And it 's happy again for them , that they may die and depart from Earth , that they may go to possess their Life eternal , for which they are prepared . Hence , How silently , self-denyingly and contentedly should all that are Christ's submit to Gods disposal of them in all Conditions ; yea both in Life and Death ! Why ? Because Life's theirs , Death 's theirs , All 's theirs . Every wind blows them profit : All things cooperate unto their good (a) . Murmure not then at any Divine dispensations : but be silent , yea contented , yea thankful in all . Consider how the Saints of old behaved themselves in all , even the worst Conditions : As , Job , ch . 1.20 , 21. Eli , 1 Sam. 3.18 . David , Psal. 39.9 . Hezekiah , Isa. 39.8 . Paul , Phil. 4.11 , 12 , 13. yea , Jesus Christ himself , Joh. 18.10 , 11. Matth. 26.39 , 42 , 44. Walk thou as Christ walked , 1 Joh. 2.6 . and follow the Saints , as they follow Christ , 1 Cor. 11.1 . Hence , finally , How thankfully should we rejoyce in the Life , and how patiently , yea comfortably should we be● the Death of dearest Friends and Relations , that were truly Christian ! whether of Father , Mother , Husband , Wife , &c. Are they alive ? Life is , Their spiritual Seed-time , to sow in ; Their Mart-time , to trade in ; Their Rare-time , to run in ; Their Spring-time , to grow in ; Their Summer , to bear fruit in : Their Autumn , to treasure up in for Eternity ; And their Winter to be tryed in , that they may be found more precious than gold . Are they dead ? Mourn moderately . Comfort your selves with this ; That even Death is theirs also : Their sweet sleep in Jesus ; Their blessed Change ; Their happy Departure ; Their great Gain ; Their Red-Sea to all their Evils and Enemies ; Their Bodies Seed-time for the eternal Harvest ; and Their Souls Birth-day of everlasting Bliss . Thus I have done with my Text. And now I know you expect I should superadde something in reference to this Worthy Person deceased : Of whom we were unworthy . Should I say Nothing of him , I doubt I should offend you : Should I say Much , I should offend my self . He was one of the most eminent Members of this famous City : (b) well known to you all , but more intimately to some , and particularly unto me . And did I not verily believe , That he was one of Christ's , and that Life and Death were his , ( as hath been now explained ) I should draw a veil of silence over him , and hold my peace . Promiscuous Funeral-Eulogies touching both Good and Bad deceased , is both against my judgment and practice . For , 1. Hereby such Praises are oft misplaced upon the unworthy . And ( as one said ) Many are commended [ on Earth ] where they are not ; whilst they are tormonted [ in Hell ] where they are . (c) 2. Hereby , The wicked are encouraged and hardned in their wickedness , that they should not depart from it ; The godly grieved , whom the Lord would not have made sad ; The Ministry reproached ; And God dishonored . But when Persons eminent for Piety and Goodness are commended , 1. Not so much they , as the Gifts and Graces of God in them are commended . And such Praises Christ himself approves of , Matth. 26.13 . Mark 14.9 . 2. They are propounded as Patterns , for the imitation of the living . And we ought to walk in the way of good men , Pro. 2.20 . and to follow them , as they follow Christ , 1 Cor. 11.1 . And , in what I have to say as to this Happy Soul , I shall especially aim at these two Ends , viz. 1 To exalt the Gifts and Graces of the LORD in him . 2 And to incite you to a Christian imitation of him . His Life was such , that it rather calls for our Imitation , than our Commendation : As Augustine (d) once spake in a like case . To this end ( always excepting his known frailties and infirmities , which yet were a burden unto him , and for which he was wont quickly to check himself , discovering his error : And which of all , even the best of Gods people , are wholly exempted from failings in this sinful life ? (e) Happy he , that hath the fewest : ) (f) I may justly borrow some of the exemplary Characters of Gods people of old , in whose steps he walked , to set forth his Vertues : wherein you shall do well to follow him . With Cornelius ; He was a devout man , that feared God , — and gave much Alms , and prayed to God alway . (g) With Nathanael ; He was an Israelite indeed , in whom was no guile . (h) With David ; He desired to behave himself wisely in a perfect way . — To walk within his house with a perfect heart . (i) With Joshuah ; He resolved , whatever others did , That he and his house should serve the LORD . (k) With Job ; He was upright , one that feared God , and eschewed evil . (l) With Abraham ; He commanded his children and household after him , to keep the way of the LORD . (m) With Noah ; He was upright in his Generation , and he walked with God. (n) With Enoch ; He walked with God , and he is not , for God hath taken him . (o) And because God hath taken him , The Children and Family left behind him are weeping ; his Friends and neer Relations are mourning ; The Ministry sighing , nor can I among the rest ( as Hierom said in a like case ) dissemble my sorrow ; (p) The poor , refreshed often with his bounty , bewailing ; and the Generality of the City lamenting him . I verily believe , that here are present this day many moe Mourners in Heart , than Mourners in Habit , for the loss of this eminent Christian. Yet let us recollect our selves , and allay our grief a little : Considering ; That , our great Loss , in his greatest Gain , Phil. 1.21 . That , He is not amissus , but praemissus : He is not lost , but sent before us : We must , we know not how soon , follow after . That , the LORD in great mercy hath lent us him so long . Therefore let us not so much mourn , that we have now lost such a one ; as rejoyce and bless God , that thus long we have had such an one ; As , Hierom once comforted Heliodorus . (q) And to speak of him a little , with reference had to our present Text : Life was his ; And Death is his . 1. Life was his . And how Christianly did he improve it ! As a Magistrate and Citizen . He desired , To govern Religiously and Righteously : To suppress wickedness and Prophaneness , and particularly Sabbath-prophanation : To encourage the good , and deter the evil doers . He knew well the state of this City's Affairs , and aimed much at the publique weal thereof , without self-seeking . He was a man of a very publique spirit , desiring the publique Good : And what evil he was not able publiquely to redress , he was wont privately to lament . As a Merchant . He walked righteously and self-denyingly : The ballances of deceit were not in his hands ; nor a double tongue in his mouth . He was as a Father of Merchants . He fetched his Merchandise from far , but traded most for Heaven . He was sometimes jealous and afraid , ( so abundantly God had blessed him ) That these Temporals did flow in too fast upon him : And , like Luther , much desired the Lord , That he would not put him off only with these earthly things . As an Housholder . He kept the way of the LORD in , and with his Houshold : By due sanctifying of the Lords-day-Sabbath ; Daily Reading of the Holy Scriptures ; Daily presenting of his Morning and Evening-Incense of Praise and Prayer with his Family unto his God ; And by frequent Instructing of his Houshold in the things of Christ. As a Christian. He was sound in the Faith , in erroneous times ; Blameless and exemplary in his life , in corrupt times ; and an Ornament to the Gospel and Doctrine of God our Saviour . His Search and Enquiries into the deep mysteries of Religion , were many , and considerable . His Devotion in secret , was much . His Humility in midst of all his ample enjoyments , was great and very observable . And his Charity , yea his bounteous liberality , to the distressed poor and needy , was well known to be overflowing even unto admiration . Thus , (r) He lived much in a short time , ( as Hi●rom , said of Lucinius : ) . And so , lived long , by living well . For , to live well , is to live twice . 2. Death now at last is his also . His sweet sleep in Jesus ; His happy Change ; His blessed Departure ; His rich Gain ; His Red-Sea to all his Enemies ; His Body's Seed-time for a better Resurrection ; His Soul's Coronation-day , Marriage-day , and entrance into his everlasting Jubilee . After a short , but sharp Conflict with a violent putrid Fever , for about eleven dayes space , He put off this Tubernacle , to be clothed upon with his house from Heaven . During the time of his Sickness , as his Thoughts , so his Discourses were much upon Spirituals ; and his jaculatory Requests to the Lord , for Himself , his Family , and for the Publique , were very fervent . This was one of his wishes in his Extremities : — Oh that all the Rich men in the City here beheld my Condition , and how little gold and wealth can help in such a day of distress ! This was one of his Ejaculations : — O Lord ; do what thou wilt with this my mortal Body , so thou wilt shew mercy and salvation to my poor immortal Soul ! His last words were these , or to this effect , but with much more amplification : — . Into thine hands , O LORD , I commend my soul and body , (s) both now and for evermore , through Jesus Christ mine onely Saviour and Redeemer , Amen : I have done . And having said this , he sweetly fell asleep in Jesus : In whose blessed bosom we leave him , until his second Coming . Life was his ; Death is his : He is Christ's ; and Christ is God's . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS . Josephus Jackson Armiger & Aldermannus Civitatis de Bristol , Annorum 57. faeliciter obdormivit in Domino , Die Dominico Januar. 5. circa horam 5. pomerid . Et perplurimis impensè lugentibus , in Eccles. de Warborrough's in ead . Civit. decenter inhumatus est , Januarii die 17. An. Dom. 1661. Notes, typically marginal, from the original text Notes for div A57376-e280 (a) These Resemblances I am wont to express in this ensuing Memorial : Vita , vapor , ventus , flatus , flos , fabula , faenum , Flumen , heri , cursor , radius , palmaria , textum , Excubiae , umbra , cinis , somnus , imago , nihil . (b) Mary his late wife deceased April 24. and was buried May 5. 1657. Joseph Jackson himself slept in the Lord Jan. 5. and was interred Jan. 17. 1661. (c) The Sermon is entituled , The Checquer-work of Gods Providences towards his own people . — London , 1657. (d) Qualis vita , finis ita . (e) Corpus terra suscepit : Anima Ch●isto reddita ●st . Hi●ron , in Epitaph . N●potian . p 29. B. tom . 1. (f) Ad hoc enim nati sumus , ut maneamus aeterni ? Abraham , Moyses , Esaias ▪ Petrus , Jacobus , Joannes , Paulus electionis vas , & super omnia filius Dei , moritur : Et nos indignamur aliquem exire de corpore , qui ad hoc forsitan raptus est , ne malitia mutaret intellectum ejus ? Placita v. Deo erat anima ejus . Propter hoc properavit educere eam de media iniquitate , ne longo vitae itinere , deviis oberraret aufractibus . Lugeatur mo●tuus , sed ille , luem gehenna suscipit , luem tartarus devorat , in cujus poenam aeternus ignis aestu at . Nos quorum exitum Angelorum turba comitatur , quibus obviam Christus occurrit ; gravemur magis , si diutiùs in tabernaculo isto mortis habitemus ; q●ia quamdi● hie moramur , peregrinamu● à Domino . Hi●o●ym . ad Paulam super obitu Blesill●e filiae , p. 158. D. Tom. 1. Basil. 1553. (g) Consol●tur autem te Fides , & Spe●tua , & ipsa Charitas . — Non enim te desolatam puta●e debes , cui in interiore homine habeas praesentem Christum per fidem in corde tuo . Aut sic te contristari oporter quemadmodum Gentes quae spem non habent , cùm veracissima promissione speremus nos de hac vita , unde migraturi quosdam nostros migrantes non amisimus , sed pr●misimus . — Aug. I●●licae . vid. Epist. 6. ad init . tom . 2. (h) Fiducia Christianorum , Resurrectio Mortuorum . Tortul . de Resur . carnis . c. 1. ( i ) Egregiae virtutis exempla , veluti lumen , in edito ponenda sunt , ut omnibus praeluceant , multosque ad sui emulationem accendant . Erasm. in Epist. ad Archi. Tolet. praefix . Augustini operibus , p. ult . (k) Quo semel est imbura recens , servabit odorem , Testa diu . — Horat. (l) Illum nostra pagella decanter ; Illum nostrae literae sonent . Quem corpore non valemus , recordatione teneamus : Et cum quo loqui non possumus , de eo loqui nunquam desinamus . Hieron . in Epitaph . Nepot . p. 27. in fin . tom . 1. Notes for div A57376-e2440 (a) Psal. 144.15 . (b) Rev. 3.17 . (c) Sic ▪ Joan. Calvin , in Comment . ad 1 Cor. 3.21 , 22 , 23. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] id est , Adminicula vobis destinata , ut ad Christum , & à Christo ad Deum subvehamitis , non autem ut in illis Adminiculis haereatis : Ita enim fieret , ut non vestra essont illa , sed illorum potius essetis : Bez ▪ in Annot. ad 1 Cor. 3.22 . (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum . in Comment . ad 1 Cor. 3. Doctr. ( f ) Joh. in . Chrysost. in 1 Cor. 3. Hom. 10. p 99● D.E. (g) Chrysost. ibid. (h) Rom. 14.7 , 8 , 9. (i) Ephes. 2.1.5 . (k) Mat. 25.46 . (l) Job 2.4 . (m) Vita est mansio animae in corpore . La●g . ● . (n) Vivere , viventibus est esse . (o) Eccles. , 12.7 . (p) Eccles. 3.21 . (q) Mat. 6.9 . — 11.32 , 33. (r) Rom 8 32. (s) Christus iple est Donum Dei primarium & maximè principale : caetera omnia sunt tantummodo accessoria . Accessorium autem sequitur principaie . S.S. (t) 2 Pet. 1.4 . with 11 Tim. 4.8 . Mat. 6.33 . (u) Fidelis Deus qui se nostrum debitorem fecit : non aliquid à nobis accipiendo , sed ranta nobis promittendo . Paruin ●rat Promissin : oriam scriptose reneri voluir , veluti faciens nobiscum chirographum promissorum suorum , 〈◊〉 . Aug. Enarr●tt . in Psal. 109. ad init . Tom. 8. (x) Non tam vivunt , quàm in vita sunt . S●n. (y) Psal. 78 27. to 32. & 106.14 , 15. (z) Tit. 1.15 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 6. ● . (b) Act. 26.18 . (c) Rom. 8.29 ▪ 30. (d) Christus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille , qui merces salutis caelitùs venalts●nobis promit & offert in Evangelio , non precio vel hie●itis parandas , sed precibus & fide gratis à Deo accipiendas . Hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est CHRISTI , extra quod nulla est salu● . F●lluntur ergo qui à Sanct●s salutem petunt . Impostor est Papa , qui indulgentias & Goelum ●uro vendit . D. Pa. ●us in Comment . ad Apocalyps . c 3. ver . 18. (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. ● . 3 . (f) Fili , memorare novissima tua , & in aeternum non peccabis . Revole Primordia ; Attende Media ; Memorare Novissima tua . Haec pudorem adducunt , ista dolorem ingerunt , illa metum incatiunt . Cogita unde veneris , & erub●sce : Ubi sis , & ingemisce : Q●ò vadas , & contremisce . D. Bernard . Serm. de Primordiis & Novissimis nostris , ad is p 376. Antuerp . 1616. (g) Heb. 9.27 . (h) Heb. 2.15 . (i) Job 18.14 . (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. (l) Heb. 2.14 , 15. Phil. 1.23 . (m) Luk. 2.29 . (n) 2 Cor. 5. ●● , 2 , 3 , 4. (o) Ecce favas mellis st●llat de ventre Leonis . S.S. (p) Intelligeres il um , non emori , sed emigrare : & mutare amicos , non relinquere . Hier. in Epit. Nepot . tom . 1. p. 25. A. Basil. 1553. (q) Fiducia Christianorum , Resurrectio mortuorum . Tertul. lib. de Resur . carnis , cap. 1. p. 314. Fra●e●●● 1597. (r) Rev. 11 , 12. (s) — Ah! we want ( Christ ) himself : And I should refuse Heaven , if Christ were not there . Take Christ away from Heaven , and it 's but a poor , unheartsom , dark , wasle dwelling . Heaven without Christ , should look like the direful land of Death . — Mansioris are but as places of briars and thorns , without Christ : Therefore I would have Heaven for Christ , and not Christ for Heaven . Formal Blessedness is created ; but Objective Happiness is an increated Godhead , &c. S. Rutherford in his CHRIST Dying , &c. Epist. to the Reader , p. 10 , 11. (t) S. R. in his Treat . of the Covenant , &c. p ●● . 1. chap 8. p 47. (u) 2 King. 2.11 . (x) Psal. 73. throughout . (y) Christiani sumus : Beati sumus , tam morientes quaàm viventes . S.S. (z) Rom 14.7 , 8 , 9. (a) Rom. 8.28 . (b) An Alderman of the City ; and had been Mayor in An. 1651. (c) Multi laudantur ubi non sunt , dum torquentur ubi sunt . Au● . (d) Illa quidem anima in societatem fidelium recepta , laudes nec curat nec quaerit humanas : — Tu imitationem , ego laudem : quanquam , sicut supra dixi , laudem ab hominibus jam non quaerat , imitationem verò tuam tantum quaerit , &c. August . in epist. 125. p 637. C.D. & 638. D. & 639 A. Tom. 2. Basil. 1569. (e) Jam. 5.17 . Jon 4.1.3.8 , 9. (f) Nam vitiis nemo sine nascitur : Optimus ille est , qui minimis urgetur . Horat. (g) Act. 10.2 . (h) Joh. 1.47 . (i) Psal. 101.2 . (k) Josh. 24.15 . (l) Job . 1.1 . (m) Gen. 18.19 (n) Gen. 6.9 . (o) Gen. 5.22 , 24. (p) Volvuntur per ora lachrymae , & obfirmato animo non queo dolorem dissimulare quem patior . Hi●ronym . in Epitaph . N●pot . p. 25. tom . ● . (q) Nec doleas quod talem amiseris , sed gaudeas quòd talem habueris . Hicronym . ad H●l●odor . in Ep●t . N●potian . p. 23. tom . 1. (r) Placita enim crat Deo anima illius : & in brevi spatio tempora multa complevit . Hie. 〈◊〉 . in Epitaph . Lucinii ad Theodoram , p. 195. B , tom . 1. Basil. 1553. (s) Luk. 23.46 . Joh. 19 30. Act. 7 59 60. 
A57957	----	A funeral sermon preached at the obsequies of the right reverend father in God, Jeremy, Lord Bishop of Down who deceased at Lysburne August 13th, 1667 / by Dr. George Rust. Rust, George, d. 1670. 1668 Approx. 55 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A57957 Wing R2362 ESTC R17604 10767520 ocm 10767520 45741 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57957) Transcribed from: (Early English Books Online ; image set 45741) Images scanned from microfilm: (Early English books, 1641-1700 ; 804:1e, 821:21, 1410:7) A funeral sermon preached at the obsequies of the right reverend father in God, Jeremy, Lord Bishop of Down who deceased at Lysburne August 13th, 1667 / by Dr. George Rust. Rust, George, d. 1670. [2], 41, [1] p. Printed by E. Tyler for Richard Royston, London : 1668. Item at 804:1e is the fifth title in: Eniautos / Jeremy Taylor. London, 1668 ( Wing T331). Reproduction of originals in the Cambridge University Library and the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Taylor, Jeremy, 1613-1667. Church of England -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-06 Kirk Davis Sampled and proofread 2002-06 Kirk Davis Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion A FUNERAL SERMON , Preached at the OBSEQUIES Of the Right Reverend Father in God , JEREMY Lord Bishop of DOWN : Who deceased at LYSBURNE August 13th . 1667. By Dr. GEORGE RUST , Dean of CONNOR . LONDON , Printed by E. Tyler for Richard Royston Book-seller to the King 's most Excellent Majesty , 1668. Imprimatur . Tho. Tomkyns RRmo in Christo Patri ac Domino Domino Gilberto Divinâ Providentiâ Archi-Episcopo Centuar●en● à sacris domesticis . Ex Aedib . Lambethanis Octob. 26. 1667. A Funeral Sermon . 1 John 3. 2. It doth not yet appear what we shall be . GLorious things are spoken in Scripture concerning the future Reward of the Righteous ; and all the words that are wont to signifie what is of greatest Price and Value , or can represent the most enravishing objects of our desires are made use of by the Holy Ghost , to recommend unto us this transcedent State of Blessedness : Such are these ; Rivers of pleasures , A fountain of living water , A treasure that can never be wasted , nor never taken from us , An inheritance in light , An incorruptible Crown , A Kingdom , The Kingdom of God , and the Kingdom of Christ ; The Kingdom of Glory , A Crown of Glory and Life , and Righteousness , and Immortality ; The Vision of God ; Being fill'd with all the fulness of God , An exceeding eternal weight of Glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Words strangely emphatical , that can't be put into English ; and if they could , they would not be able to convey to our minds the Notion that they design : for it is too big for any Expressions ; and , after all that can be said , we must resolve with our Apostle , It does not yet appear what we shall be . At this distance we cannot make any likely guesses or conjectures at the glory of that future state . Men make very imperfect descriptions of Countries or Cities , that never were there themselves ; nor saw the Places with their own eyes . It is not for any mortal Creature to make a Map of that Canaan that lies above : It is to all us that live here on the hither-side of Death , an unknown Countrey , and an undiscover'd Land. It may be , some heavenly Pilgrim , that with his holy thoughts and ardent desires , is continually travelling thitherward ; he arrives sometimes near the borders of the promis'd Land , and the Suburbs of the new Jerusalem , and gets upon the top of Pisgah , and there he has an imperfect Prospect of a brave Countrey , that lies afar way off ; but he can't tell how to describe it , and all that he hath to say , to satisfie the curious Enquirer , is only this , If he would know the glories of it , he must go and see it . It was believ'd of old , that those places that lie under the Line , were burnt up by the continual heat of the Sun , and were not habitable , either by man or beast : But later Discoveries tell us , that there are the most pleasant Countries that the Earth can shew ; insomuch that some have plac'd Paradise it self in that Climate . Sure I am , of all the Regions of the Intellectual world , and the several Lands that are peopled , either with Men or Angels , the most pleasant Countries they lie under the Line , under the direct beams of the Sun of Righteousness , where there is an eternal Day , and an eternal Spring ; where is that Tree of Life , that beareth twelve manner of Fruits , and yieldeth her Fruit every Month : Thus we may use Figures , and Metaphors , and Allegories , and tell you of fruitful meads , and spacious fields , and winding rivers , and purling brooks , and chanting birds , and shady groves , and pleasant gardens , and lovely bowers , and noble Seats , and stately Palaces , and goodly People , and excellent Laws , and sweet Societies ; but this is but to frame little comparisons to please our childish fancies : and just such discourses as a blind man would make concerning Colours ; so do we talk of those things we never saw ; and disparage the state whilst we would recommend it . Indeed it requires some Saint or Angel from Heaven to discourse upon this Subject ; and yet that would not do neither : for though they might be able to speak some thing of it , yet we should want ears to hear it . Neither can those things be declar'd but in the language of Heaven , which would be little understood by us , the poor inhabitants of this lower world ; they are indeed things too great to be brought within the compass of words . Saint Paul , when he had been rapt up into the third Heaven , he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things unlawful , or unpossible to be uttered ; and , Eye hath not seen , nor ear heard , nor can it enter into the heart of man to conceive , what God hath prepared for them that love him ; and , It does not yet appear what we shall be , said that beloved Disciple , that lay in the bosom of our Saviour . You will not now expect , that I should give you a relation of that which cannot be uttered , nor so much as conceiv'd ; or declare unto you what our Eagle-sighted Evangelist tells us does not yet appear : But , that you may understand , that that which sets this state of happiness so beyond the reach of all imagination , is only its transcendent excellency ; I shall tell you something of what does already appear of it , and may be known concerning it . First of all we are assur'd that we shall then be freed from all the evils and miseries that we now labour under : Vanity and Misery they are two words that speak the whole of this present world ; the enjoyments of it are dreams and fancies , and shadows , and appearances ; and , if any thing be , it is only Evil and Misery that is real and substantial . Vanity and folly , labour and pains , cares and fears , crosses and disappointments , sickness and diseases , they make up the whole of our portion here . This life it is begun in a Cry , and it ends in a Groan ; and he that lives most happily , his life is checker'd with black and white , and his dayes are not all Sun-shine , but some are cloudy and gloomy , and there is a Worm at the root of all his joy , that soon eats out the sap and heart of it ; and the goard in whose shade he now so much pleases himself , by to morrow will be wither'd and gone . But Heaven is not subject to these mixtures and uncertainties ; it is a Region of calmness and serenity , and the Soul is there gotten above the clouds , and is not annoyed with those storms and tempests that are here below . All tears shall then be wip'd from our eyes ; and though sorrow may endure for the night of this World , yet joy will spring up in the morning of Eternity . We are sure we shall be freed from this earthly , and cloath'd with an heavenly and glorified Body . These bodies of ours they are the graves and sepulchres , the prisons and dungeons of our Heaven-born souls ; and though we deck and adorn them , and pride our selves in their beauty and comeliness , yet , when all is done , they are but sinks of corruption and defilement : they expose us to many pains and diseases , and incline us to many lusts and passions , and the more we pamper them , the greater burden they are unto our minds ; they impose upon our reasons , and by their steams and vapours cast a mist before our understandings ; they clog our affections , and like a heavie weight depress us unto this earth , and keep us from soaring aloft among the winged Inhabitants of the upper-Regions : But those robes of light and glory , which we shall be cloath'd withall at the Resurrection of the Just , and those Heavenly Bodies which the Gospel hath then assur'd unto us , they are not subject to any of these mischiefs and inconveniences , but are fit and accommodate instruments for the soul in its highest exaltations . And this is an argument that the Gospel does dwell much upon , viz. the Redemption of our bodies , that He shall change our vile bodies , that they may be like unto His glorious body ; and we are taught to look upon it as one great price of our Reward , that we shall be cloath'd upon with our house which is from heaven ; that this corruptible shall put on incorruption , and this mortal immortality : that , as we have born the image of the earthly , so we must bear the image of the heavenly Adam , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of heaven heavenly ; as the first man was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the earth earthy . And therefore , I think , the Schools put too mean a Rate upon this great Promise of the Gospel , The Resurrection of our bodies ; and , I believe , it might be demonstrated from the principles of sound Philosophy , That this Article of our Christian Faith , which the Atheist makes so much sport withall , is so far from being chargeable with any absurdity , that it is founded upon the highest Reason ; for , seeing we find by too great an experience , that the Soul has so close and necessary a dependence upon this gross and earthly Mass that we now carry about with us ; it may be disputed with some probability , whether it be ever able to act independently of all matter whatsoever : at least , we are assur'd , that the state of conjunction is most connatural to her ; and that , Intellectual pleasure it self is not onely multiplied , but the better felt , by its redundancy upon the body and spirits : and if it be so , then the purer and more defecate the Body is , the better will the Soul be appointed for the exercise of its noblest operations ; and it will be no mean piece of our reward hereafter , that that which is sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an animal , shall be raised a heavenly body . We are sure , that we shall then be free from fin , and all those foolish lusts and passions that we are now enslaved unto . The life of a Christian , it is a continual Warfare ; and he endures many sore conflicts , and makes many sad complaints , and often bemoans himself after such a manner , as this : Wo is me , that I am forc'd to dwell in Mesech , and to have my habitation in the Tents of Kedar ; that there should be so many Goliah's within me , that defie the host of Israel ; so many sons of Anak that hinder my entrance into the Land of Promise , and the Rest of God ; that I should toil and labour among the bricks , and live in bondage unto these worse than Egyptian Task-Masters . Thus does he sit down by the Rivers of Babylon , and weep over those ruines and desolations that these worse than Assyrian Armies have made in the City , and House of his God. And many a time does he cry out in the bitterness of his soul , Wretched creature that I am ! Who shall deliver me from this body of death ? And though , through his faith , and courage , and constancy , he be daily getting ground of his spiritual enemies , yet it is but by inches , and every step he takes , he must fight for it ; and living as he does in an Enemies countrey , he is forc'd alwayes to be upon his Guard ; and if he slumber never so little , presently he is surpriz'd by a watchful Adversary . This is our portion here , and our lot is this ; but when we arrive unto those Regions of bliss and glory that are above , we shall then stand safely upon the shore , and see all our enemies , Pharaoh and all his host , drown'd and destroyed in the Red Sea ; and being delivered from the World , and the Flesh , and the Devil , Death , and Sin , and Hell , we shall sing the Song of Moses , and of the Lamb , an Epinicion , and Song of eternal triumph unto the God of our Salvation . We shall be sure to meet with the best company that Earth or Heaven affords : Good company it is the great pleasure of the life of man ; And we shall then come to the innumerable company of Angels , and the general Assembly of the Church of the First-born , and to the Spirits of just men made perfect , and to Jesus the Mediator of the New Covenant . The Oracle tells Amelius , enquiring what was become of Polinus's soul , that he was gone to Pythagoras , and Socrates , and Plato , and as many as had born a part in the Quire of heavenly love . And I may say to every good man , that he shall go to the Company of Abraham , Isaac , and Jacob ; Moses , David , and Samuel ; all the Prophets and Apostles , and all the holy men of God that have been in all the ages of the World. All those brave and excellent persons that have been scattered at the greatest distance of time and place , and in their several generations have been the salt of the earth to preserve mankind from utter degeneracy and corruption ; These shall be all gathered together , and meet in one Constellation in that Firmament of Glory . O Praeclarum diem , cùm ad illud divinorum animorum concilium , coetumque proficiscar , atque ex hac turba ac colluvione discedam ! O that blessed day , when we shall make our escape from this medly and confused riot , and shall arrive to that great Council and general Randevouz of divine and godlike Spirits ! But , which is more than all , we shall then meet our Lord Jesus Christ , the Head of our Recovery , whose story is now so delightful unto us , as reporting nothing of him , but the greatest sweetness and innocence , and meekness and patience , and mercy and tenderness , and benignity and goodness , and what ever can render any person lovely or amiable ; and who out of his dear love and deep compassion unto mankind , gave up himself unto the death for us men , and for our salvation . And if St. Augustine made it one of his wishes , to have seen Jesus Christ in the flesh ; how much more desirable is it , to see him out of his terrestrial weeds , in his robes of Glory , with all his redeemed Ones about him ! And this I cannot but look upon , as a great advantage and priviledge of that future State ; for I am not apt to swallow down that Conceit of the Schools , that we shall spend Eternity in gazing upon the naked Deity ; for certainly the happiness of man consists in having all his faculties , in their due subordinations , gratified with their proper objects ; and I cannot but believe , a great part of heaven to be the blest Society that is there ; Their enravishing beauty , that is to say , their inward life and perfection , flowring forth and raying it self thorow their glorified bodies ; The rare discourses wherewith they entertain one another ; The pure and chast and spotless , and yet most ardent Love , wherewith they embrace each other ; The ecstatick Devotions wherein they joyn together : And certainly every pious and devout soul will readily acknowledg with me , that it must needs be matter of unspeakable pleasure , to be taken into the Quire of Angels and Seraphims , and the glorious Company of the Apostles , and the goodly Fellowship of the Prophets , and the noble Army of Martyrs ; and to joyn with them in singing Praises , and Hallelu-jahs , and Songs of joy , and Triumph unto our great Creator and Redeemer , The Father of Spirits , and the Lover of Souls , unto Him that sits upon the Throne , and unto the Lamb for ever and ever . We are sure we shall then have all our capacities fill'd , and all our desires answered . They hunger no more , neither thirst any more ; for the Lamb which is in the midst of the Throne , shall feed them , and shall lead them unto living fountains of waters . What vast degrees of perfection and happiness the nature of man is capable of , we may best understand , by viewing it in the person of Christ , taken into the nearest union with Divinity , and made God's Vice-gerent in the World , and the Head and Governour of the whole Creation . In this our narrow and contracted state we are apt to think too meanly of our selves , and do not understand the dignity of our own natures , what we were made for , and what we are capable of : but , as Plotinus somewhere observes , We are like Children , from our birth brought up in ignorance of , and at a great distance from , our Parents and Relations ; and have forgot the Nobleness of our Extraction , and rank our selves and our fortunes among the Lot of Beggers , and mean and ordinary persons ; though we are the off-spring of a great Prince , and were born to a Kingdom . It does indeed become creatures to think modestly of themselves ; yet , if we consider it aright , it will be found very hard , to set any bounds or limits to our own happiness , and say , Hitherto it shall arise , and no further . For that wherein the happiness of Man consists , viz. Truth and Goodness , the Communication of the Divine Nature , and the Illapses of Divine Love , it does not cloy , or glut , or satiate ; but every participation of them does widen and enlarge our Souls , and fits us for further and further Receptions ; the more we have , the more we are capable of ; the more we are sill'd , the more room is made in our Spirits ; and thus it is still and still , even till we arrive unto such degrees as we can assign no measures unto . We shall then be made like unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; said the Areopagite , Salvation can no otherwaies be accomplish'd , but by becoming God-like ; It does not yet appear what we shall be , but when he shall appear we shall be like him , sayes our Evangelist ; for we shall see him as he is . There is no seeing God as he is , but by becoming like unto him ; nor is there any enjoying of him , but by being transform'd into his Image and Similitude . Men usually have very strange Notions concerning God , and the enjoyment of him ; or rather , these are words , to which there is no correspondent conception in their minds : but if we would understand God aright , we must look upon him as Infinite Wisdom , Righteousness , Love , Goodness , and whatever speaks any thing of Beauty and Perfection ; and if we pretend to worship him , it must be by loving and adoring his transcendent Excellencies ; and if we hope to enjoy him , it must be by conformity unto him , and participation of his Nature . The frame and constitution of things is such , that it is impossible that Man should arrive to Happiness any other way . And if the Soveraignty of God should dispense with our obedience , the nature of the thing would not permit us to be happy without it : If we live only the Animal Life , we may indeed be happy , as Beasts are happy ; but the Happiness that belongs to a Rational and intellectual Being , can never be attain'd but in a way of holiness and conformity unto the Divine Will : for , such a temper and disposition of mind is necessary unto Happiness , not by vertue of any arbitrarious constitution of Heaven ; but , the eternal Laws of Righteousness , and immutable respects of things , do require and exact it : Yea , I may truly say , That God and Christ without us cannot make us happy : for we are not conscious to our selves of any thing , but only the operations of our own minds ; & t is not the person of God and Christ , but their Life and Nature , wherein consists our formal happiness : For , What is the happiness of God himself , but only that pleasure and satisfaction that results from a sense of his Infinite perfections ? And how is it possible for a creature to be more happy , than by partaking of that , in its measure and proportion , which is the happiness of God himself . The Soul being thus prepar'd , shall live in the presence of God , and lie under the influences and illapses of Divine love and goodness ; Father I will that they whom thou hast given me be with me where I am , that they may behold my glory . They that fight manfully under the Banners of Heaven , and overcome their spiritual Enemies , They shall eat of the hidden Manna , and become Pillars in the Temple of God , and shall go no more out : They shall stand before the Throne of God continually , and serve him Day and Night in his Temple , and he that sitteth on the Throne shall dwell amongst them ; God shall put under them his everlasting Arms , and carry them in his bosom , and they shall suck the full Breasts of eternal goodness : For now there is nothing can hinder the most near and intimate conjunction of the Soul with God ; for , things that are alike , do easily mingle with one another : but the mixture that is betwixt Bodies , be they never so homogeneal , comes but to an external touch ; for their parts can never run up into one another . But there is no such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or resistance , amongst spiritual Beings ; and we are estranged from God ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not by distance of place , but by difference and diversity of Nature ; and when that is remov'd , He becomes present to us , and we to Him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. like the Magnitudines congruae in Mathematicks , Quando prima primis , media mediis , extrema extremis , partes denique partibus usquequaque respondent , each of whose parts do exactly answer one to the other . This therefore is the Soul's progress from that state of purgation to illumination , and so to Union . There are several faculties in the Soul of Man , that are conformed to several kinds of objects ; and , according to that Life a Man is a waked into , so these faculties do exert themselves ; and though whilst we live barely an Animal Life , we converse with little more than this outward World , and the objects of our Senses ; yet there are Faculties within us that are receptive of God , and when we arrive once unto a due measure of purity of Spirit , the Rayes of Heavenly Light will as certainly shine into our minds , as the beams of the Sun , when it arises above the Horizon , do illuminate the clear and pellucid air : And from this sight and illumination , the Soul proceeds to an intimate union with God , and to a tast and touch of him . This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that silent touch with God that fills the Soul with unexpressible joy and triumph : For , if the objects of this outward world that strike upon our senses do so hugely please and delight us ; What infinite pleasure then must there needs be in those touches and Impresses , that the Divine Love and goodness shall make upon our Souls ? But these are things that we may talk of , as we would do of a sixth Sense , or something we have no distinct Notion or Idea of ; but the perfect understanding of them belongs only to the future state of Comprehension . Lastly , we shall have our Knowledge , and our Love , which are the most perfect and beatifying Acts of our Minds , employed about their noblest objects in their most exalted Measures ; For a Man to resolve himself in some knotty Question , or answer some stubborn Argument , or find out some noble Conclusion , or solve some hard Probleme , what ineffable pleasure does it create many times to a contemplative mind ? We know , who sacrific'd a Hecatomb for one Mathematical Demonstration ; and another that upon the like occasion cry'd out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a kind of Rapture : To have the secrets of Nature disclos'd , and the mysteries of Art reveal'd ; but above all , the Riddles of Providence unfolded , are such Jewels as I know many searching and inquisitive Spirits would be willing to purchase at any Rate ; when we come to Heaven ( I will not say , We shall see all things , in the mirror of Divinity , for that it may be is an Extravagancy of the Schools ; nor , that any one true Proposition through the concatenation of Truth , will then multiply it self into the explicit knowledge of all Conclusions whatsoever , for I believe that a Fancy too , but ) our Knowledge shall be strangely enlarg'd , and , for ought I can determine , be for ever receiving new Additions , and fresh Accruements ; The Clew of Divine Providence will then be unravell'd , and all those Difficulties which now perplex us , will be easily assoyl'd , and we shall then perceive that the Wisdom and Goodness of God , is a vast and comprehensive Thing , and moves in a far larger Sphear than we are aware of in this state of narrowness and imperfection : But there is something greater and beyond all this ; and S. John has a strange Expression , That we shall then see God even as he is ; And God , we know , is the well-spring of Perfection and Happiness , the Fountain and Original of all Beauty ; he is infinitely glorious , and lovely , & excellent ; and if we see him as he is , all this Glory must descend into us and become ours : for we can no otherwaies see God ( as I said before ) but by becoming Deiform , by being changed into the same Glory . But Love , that is it , which makes us most happy , and by that we are most intimately conjoyn'd unto God , For he that dwelleth in Love , dwelleth in God , and God in him : And how pleasant beyond all imagination must it needs be , to have the Soul melted into a flame of Love , and that Fire fed and nourish'd by the enjoyment of it 's Beloved ; To be transported into Ecstasies , and Raptures of Love ; to be swallowed up in the embraces of eternal sweetness ; to be lost in the Sourse and Fountain of Happiness and Bliss , like a spark in the Fire , or a beam in the Sun , or drop in the Ocean . It may be you will tell me , I have been all this while confuting my Text , and giving you a Relation of that which S. John tells us , does not yet appear what it is ; But my design has been the same with the Holy Evangelist's ; and that is , to represent unto you , how transcendently great , that State of Happiness must needs be ; when as , by what we are able to apprehend of it , it is infinitely the object of our desires , and yet we are assur'd by those that are best able to tell , That the best and greatest part of the Countrey is yet undiscover'd , and that we cannot so much as guess at the pleasure of it , till we come to enjoy it : And indeed it is impossible it should be otherwise ; for Happiness being a matter of Sense , all the words in the World cannot convey the Notion of it unto our Minds , and it is only to be understood by them that feel it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But though it does not yet appear what we shall be ; yet so much already appears of it , that it cannot but seem the most worthy object of our endeavours and desires ; and by some few Clusters that have been shewn us of this good Land , we may guess what pleasant and delightful Fruit it bears : And if we have but any reverence of our selves , and will but consider the dignity of our Natures , and the vastness of that Happiness we are capable of ; methinks we should be alwayes travelling towards that Heavenly Countrey , though our way lies through a Wilderness , and be striving for this great Prize and immortal Crown , and be clearing our eyes , and purging our sight , that we may come to this Vision of God ; shaking off all fond passions , and dirty desires , and breathing forth our Souls in such aspirations as these : My Soul thirsteth for thee , O Lord , in a dry and barren Land , where no Water is ; O that thou wouldst distill , and drop down the Dew of thy Heavenly Grace into all it's secret Chinks and Pores ; One thing have I desired of the Lord , that will I seek after , That I may dwell in the House of the Lord all the dayes of my Life , and behold his Glory , for a day in thy Courts is better than a thousand , and I had rather be a Door-keeper in the House of the Lord , than dwell in the Tents of wickedness . All the Kings of the Earth , they are thy Tributaries ; the Kings of Tarshish , and of the Isles , bring Presents unto thee ; the Kings of Sheba and Seba offer Gifts ! O that we could but pay thee , that which is so due unto thee , the tribute of our Hearts ! The Heathen are come into thine Inheritance ; thy holy Temple have they defi'ld : Help us , O God of our Salvation , and deliver us , and purge away our sins from us , for thy Name 's sake ! O that the Lord whom we seek , would come to his own House , and give Peace there , and fill it with his Glory ! Come and cleanse thine own Temple , for we have made it a Den of Thieves , which should have been a House of Prayer ! O that we might never give sleep to our eys , nor slumber to our eye-lids , till we have prepar'd a House for the Lord , and a Tabernacle for the God of Jacob ! The Curse of Cain it is fallen upon us , and we are as Vagabonds in the Earth ; and wander from one Creature to another ! O that our Souls might come at last to dwell in God , our fixed and eternal Habitation ! We , like silly Doves , fly up and down the Earth , but can find no rest for the sole of our feet ; O that after all our weariness and our wandrings , we might return into the Ark , and that God would put forth his hand and take us & pull us in unto Himself ! We have too long lived upon Vanity and Emptiness , the wind and the whirle-wind ; O that we may now begin to feed upon Substance , and delight our selves in Marrow and Fatness ! O that God would strike our rocky Hearts , that there might spring up a Fountain in the Wilderness , and Pools in the Desart ; that we might drink of that Water , whereof whosoever drinks , shall never thirst more ; that God would give us that Portion of Goods that falleth to us , not to waste it with riotous living , but therewith to feed our languishing Souls , lest they be weary and faint by the way ! We ask not the Childrens Bread , but the Crums that fall from thy Table ; that our Baskets may be fill'd with thy Fragments , for they will be better than Wine , and sweeter than the Hony , and the Hony-Comb , and more pleasant to us than a Feast of fat things ! We have wandred too long in a barren , and howling Desart , where wild Beasts , and doleful Creatures , Owls and Bats , Satyrs and Dragons , keep their haunts ; O that we might be fed in green Pastures , and led by the still Waters , that the Winter might be past , and the Rain over and gone , that the Flowers may appear on the Earth , and the time of the singing of Birds may come , and the Voice of the Turtle may be heard in our Land ! We have lived too long in Sodom , which is the place that God at last will destroy : O that we might arise and be gone ; and while we are lingring , that the Angels of God would lay hold upon our hands , and be merciful unto us , and bring us forth , and set us without the City ; and that we may never look back any more , but may escape unto the Mountain , and dwell safe in the Rock of Ages ! Wisdom hath killed her Beasts , she hath mingled her Wine , and furnish'd her Table ; O that we might eat of her Meat , and drink of the Wine which she hath mingled ! God knocks at the doors of our Hearts ; O let us open unto him , those everlasting Gates , that he may Sup with us , and we with him ; for he will bring his Chear along with him , and will feast us with Manna , and Angels food ! O that the Sun of Righteousness might arise and melt the Iciness of our Hearts ! That God would send forth his Spirit , and with his warmth and heat , dissolve our frozen Souls ! That God would breathe into our minds , those still and gentle Gales of Divine Inspirations , that may blow up , and increase in us the flames of heavenly Love ! That we may be a whole burnt Offering , and all the substance of our Souls be consum'd by fire from Heaven , and ascend up in Clouds of Incense ! That as so many sparks we might be always mounting upward , till we return again into our proper Elements ! That like so many particular Rivulets , we may be continually making toward the Sea , and never rest till we lose our selves in that Ocean of Goodness , from whence we first came ! That we may open our Mouths wide , that God may satisfie them ! That we may so perfectly discharge our selves of all strange Desires and Passions , that our Souls may be nothing else but a deep Emptiness , and vast Capacity to be fill'd with all the fulness of God! Let but these be the breathings of our Spirits , and this Divine Magnetism will most certainly draw down God into our Souls , and we shall have some Praelibations of that Happiness ; some small glimpses , and little discoveries whereof , is all that belongs to this state of Mortality . I Have as yet done but the half of my Task : and I have another Text yet to preach upon , and a very large and copious one , The great Person , whose Obsequies we here come to celebrate : His fame is so great throughout the World , that he stands in no need of an Encomium ; and yet his worth is much greater than his fame ; It is impossible not to speak great things of him , and yet it is impossible to speak what he deserves ; and the meanness of an Oration , will but sully the brightness of his Excellencies : But Custom requires that something should be said , and it is a duty and a debt that we owe unto his Memory : and I hope his great Soul , if it hath any knowledge of what is done here below , will not be offended at the smallness of our Offering . He was born at Cambridge , and brought up in the Free-School there , and was ripe for the University , afore Custom would allow of his admittance ; but by that time he was Thirteen years old , he was entred into Caius-Colledg ; and as soon as he was Graduate , he was chosen Fellow . Had he lived amongst the ancient Pagans , he had been usher'd into the world with a Miracle , and Swans must have daunc'd and sung at his birth ; and he must have been a great Hero , and no less than the Son of Apollo , the God of Wisdome and Eloquence . He was a Man long afore he was of Age ; and knew little more of the state of child-hood , than its Innocency and Pleasantness . From the University , by that time he was Master of Arts , he removed to London , and became publick Lecturer in the Church of St. Pauls ; where he preach'd to the admiration and astonishment of his Auditory ; and by his florid and youthful beauty , and sweet and pleasant air , and sublime and rais'd discourses , he made his hearers take him for some young Angel , newly descended from the Visions of Glory ; The fame of this new Star , that out-shone all the rest of the Firmament , quickly came to the notice of the great Arch-Bishop of Canterbury , who would needs have him preach before him ; which he perform'd not less to his wonder than satisfaction ; His discourse was beyond exception , and beyond imitation : yet the wise Prelate thought him too young ; but the great Youth humbly begg'd his Grace to pardon that fault , and promis'd , If he liv'd , he would mend it . However the grand Patron of Learning and Ingenuity , thought it for the advantage of the World , that such mighty Parts should be afforded better opportunities of study and improvement , than a course of constant preaching would allow of ; and to that purpose he plac'd him in his own Colledge of All-Souls in Oxford ; where love and admiration still waited upon him : which so long as there is any spark of ingenuity in the breasts of men , must needs be the inseparable Attendants of so extraordinary a worth and sweetness . He had not been long here , afore my Lord of Canterbury bestowed upon him the Rectory of Vphingham in Rutland-shire , and soon after preferr'd him to be Chaplain to King Charles the Martyr of blessed and immortal memory . Thus were preferments heaped upon him , but still less than his deserts ; and that not through the fault of his great Masters , but because the amplest honours and rewards were poor and inconsiderable , compar'd with the greatness of his Worth and Merit . This Great Man had no sooner launch'd into the World , but a fearful Tempest arose , and a barbarous and unnatural War , disturb'd a long and uninterrupted Peace and Tranquillity ; and brought all things into disorder and confusion ; but his Religion taught him to be Loyal , and engag'd him on his Prince's side , whose Cause and Quarrel he alwayes own'd and maintain'd with a great courage and constancy ; till at last , he and his little fortune were shipwrackt in that great Hurricane , that overturn'd both Church and State : This fatal Storm cast him ashore in a private corner of the World , and a tender Providence shrowded him under her Wings , and the Prophet was fed in the Wilderness ; and his great worthiness procur'd him friends , that supply'd him with bread and necessaries . In this Solitude he began to write those excellent Discourses , which are enough of themselves to furnish a Library , and will be famous to all succeeding Generations , for their greatness of wit , and profoundness of judgement , and richness of fancy , and clearness of expression , and copiousness of invention , and general usefulness to all the purposes of a Christian : And by these he soon got a great reputation among all persons of judgement and indifferency , and his Name will grow greater still , as the World grows better and wiser . When he had spent some years in this retirement , it pleas'd God to visit his Family with sickness , and to take to himself the dear Pledges of his favour , three Sons of great hopes and expectations , within the space of two or three Moneths : And though he had learned a quiet submission unto the Divine Will ; yet the affliction touch'd him so sensibly , that it made him desirous to leave the Countrey ; And going to London , he there met my Lord Conway , a Person of great Honour and Generosity ; who making him a kind Proffer , the good man embrac'd it , and that brought him over into Ireland , and setled him at Portmore , a place made for study and contemplation , which he therefore dearly lov'd ; and here he wrote his Cases of Consciences : A Book that is able alone to give its Author Immortality . By this time the wheel of Providence brought about the Kings happy Restauration , and there began a new World , and the Spirit of God mov'd upon the face of the Waters , and out of a confused Chaos brought forth Beauty and Order , and all the Three Nations were inspir'd with a new life , and became drunk with an excess of Joy : among the rest , this Loyal Subject went over to congratulate the Prince and People's happiness , and bear a part in the Universal Triumph . It was not long ere his Sacred Majesty began the settlement of the Church , and the great Doctor Jeremy Taylor was resolv'd upon , for the Bishoprick of Down and Conor ; and not long after , Dromore was added to it ; and it was but reasonable that the King and Church should consider their Champion , and reward the pains and sufferings he under-went in the defence of their Cause and Honour . With what care and faithfulness he discharg'd his Office , we are all his witnesses ; what good Rules and Directions he gave his Clergy , and how he taught us the practice of them by his own example . Upon his coming over Bishop , he was made a Privy-Councellor , and the University of Dublin gave him their Testimony , by recommending him for their Vice-Chancellor ; Which honourable Office he kept to his dying day . During his being in this See , he wrote several excellent Discourses , particularly his Disswasive from Popery ( which was receiv'd by a general approbation ) and a Vindication of it ( now in the Press ) from some impertinent Cavillers , that pretend to answer Books , when there is nothing towards it , more than the very Title-Page . This great Prelate improv'd his Talent with a mighty industry , and mannag'd his Steward-ship rarely well ; and his Master , when he call'd for his Accounts , found him busie and at his work ; and employed upon an excellent Subject , A Discourse upon the Beatitudes ; which , if finisht , would have been of great Use to the World , and solv'd most of the Cases of Conscience that occurr to a Christian , in all the varieties of states and conditions . But the All-wise God hath ordain'd it otherwise , and hath call'd home his good Servant , to give him a portion in that Blessedness that Jesus Christ hath promised to all his faithful Disciples and Followers . Thus having given you a brief Account of his Life , I know you will now expect a character of his Person ; but I fore-see , it will befall him , as it does all Glorious Subjects , that are but disparag'd by a commendation ; One thing I am secure of , that I shall not be thought to speak Hyperbolies ; for the Subject can hardly be reach'd , by any expressions ; For he was none of Gods ordinary works , but his Endowments were so many , and so great , as really made him a Miracle . Nature had befriended him much in his Constitution ; for he was a person of a most sweet and obliging Humour , of great Candour and Ingenuity , and there was so much of Salt and fineness of Wit , and pretiness of Address in his familiar Discourses , as made his Conversation have all the pleasantness of a Comedy , and all the usefulness of a Sermon ; His Soul was made up of Harmony , and he never spake , but he charm'd his Hearer , not only with the clearness of his Reason ; but all his Words , and his very Tone , and Cadencies were strangely Musical . But , That which did most of all captivate and enravish , was , The gaiety and richness of his Fancy for he had much in him of that natural Enthusiasm , that inspires all great Poets and Orators ; and there was a generous ferment in his Bloud and Spirits , that set his Fancy bravely a work , and made it swell , and teem , and become pregnant to such degrees of Luxuriancy , as nothing but the greatness of his Wit and Judgment , could have kept it within due bounds and measures . And indeed it was a rare Mixture , and a single Instance , hardly to be found in an Age ; for the great Tryer of Wits has told us , That there is a peculiar and several Complexion , requir'd for Wit , and Judgment , and Fancy ; and yet you might have found all these , in this great Personage , in their Eminency and Perfection . But that which made his Wit and Judgment so considerable , was the largeness and freedom of his Spirit , for truth is plain and easie to a mind dis-intangled from Superstition and Prejudice ; He was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of brave Philosophers that Laërtius speaks of , that did not addict themselves to any particular Sect , but ingenuously sought for Truth among all the wrangling Schools ; and they found her miserably torn and rent to pieces , and parcell'd into Raggs , by the several contending Parties , and so disfigur'd and mishapen , that it was hard to know her ; but they made a shift to gather up her scatter'd Limbs , which as soon as they came together by a strange sympathy and connaturalness , presently united into a lovely and beautiful body . This was the Spirit of this Great Man ; he weighed Mens Reasons , and not their Names , and was not scar'd with the ugly Vizars men usually put upon Persons they hate , and Opinions they dislike ; nor affrighted with the Anathema's and Execrations of an infallible Chair , which he look'd upon only as Bug-bears to terrifie weak , and childish minds . He consider'd that it is not likely any one Party should wholly engross Truth to themselves ; that Obedience is the only way to true Knowledge ; ( which is an Argument that he has manag'd rarely well , in that excellent Sermon of his , which he calls , Via Intelligentiae , ) that God always , and only teaches docible and ingenuous minds , that are willing to hear , and ready to obey according to their Light ; that it is impossible , a pure , humble , resigned , God-like Soul , should be kept out of Heaven , whatever mistakes it might be subject to in this state of Mortality ; that the design of Heaven is not to fill mens heads , and feed their Curiosities , but to better their Hearts ; and mend their Lives . Such Considerations as these , made him impartial in his Disquisitions , and give a due allowance to the Reasons of his Adversary , and contend for Truth , and not for Victory . And now you will easily believe that an ordinary Diligence would be able to make great Improvements upon such a Stock of Parts and Endowments ; but to these advantages of Nature , and excellency of his Spirit , he added an indefatigable Industry , and God gave a plentiful Benediction ; for , there were very few Kinds of Learning , but he was a Mystes , and great Master in them : He was a rare Humanist , and hugely vers'd in all the polite parts of Learning ; and had throughly concocted all the ancient Moralists , Greek and Roman , Poets and Orators ; and was not unacquainted with the refined VVits of the later Ages , whether French or Italian . But he had not only the Accomplishments of a Gentleman , but so universal were his Parts , that they were proportion'd to every thing ; and though his Spirit and Humour were made up of Smoothness and Gentleness , yet he could bear with the Harshness and Roughness of the Schools ; and was not unseen in their Subtilties and Spinosities , and upon occasion , could make them serve his purpose ; and yet , I believe , he thought many of them very near akin to the famous Knight of the Mancha , and would make sport sometimes with the Romantick Sophistry and phantastick Adventures of School-Errantry . His Skill was great , both in the Civil and Canon Law , and Casuistical Divinity ; and he was a rare Conductor of Souls , and knew how to Counsel , and to Advise ; to solve Difficulties , and determine Cases , and quiet Consciences . And he was no Novice in Mr. I. S. new Science of Controversie ; but could manage an Argument , and make Reparties with a strange dexterity ; He understood what the several Parties in Christendom have to say for themselves , and could plead their Cause to better advantage than any Advocate of their Tribe : and when he had done , he could confute them too ; and shew , that better Arguments than ever they could produce for themselves , would afford no sufficient ground for their fond Opinions . It would be too great a Task to pursue his Accomplishments through the various Kinds of Literature : I shall content my self to add only his great Acquaintance with the Fathers and Ecclesiastical Writers , and the Doctors of the first and purest Ages both of the Greek and Latine Church ; which he has made use of against the Romanists , to vindicate the Church of England from the Challenge of Innovation , and prove her to be truly Ancient , Catholick , and Apostolical . But Religion and Vertue is the Crown of all other Accomplishments ; and it was the Glory of this great Man , to be thought a Christian , and whatever you added to it , he look'd upon as a term of diminution ; and yet he was a Zealous Son of the Church of England ; but that was because he judg'd her ( and with great reason ) a Church the most purely Christian of any in the World. In his younger years he met with some assaults from Popery , and the high pretensions of their Religious Orders were very accommodate to his Devotional Temper ; but he was alwayes so much Master of himself , that he would never be governed by any thing but Reasons , and the evidence of Truth , which engag'd him in the study of those Controversies ; and to how good purpose , the World is by this time a sufficient Witness : But the longer , and the more he consider'd , the worse he lik'd the Roman Cause , and became at last to censure them with some severity ; but I confess I have so great an opinion of his Judgment , and the charitableness of his Spirit , that I am afraid he did not think worse of them than they deserve . But Religion is not a matter of Theory and Orthodox Notions , and it is not enough to believe aright , but we must practise accordingly ; and to master our passions , and to make a right use of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and power that God has given us over our own actions , is a greater glory than all other Accomplishments that can adorn the mind of Man ; and therefore I shall close my Character of this Great Personage with a touch upon some of those Vertues , for which his Memory will be pretious to all Posterity . He was a Person of great Humility ; and notwithstanding his stupendious Parts , and Learning , and Eminency of Place , he had nothing in him of Pride and Humour , but was Courteous and Affable , and of easie Access , and would lend a ready Ear to the complaints , yea to the impertinencies of the meanest persons . His Humility was coupled with an Extraordinary Piety ; and , I believe , he spent the greatest part of his time in Heaven ; his solemn hours of Prayer took up a considerable portion of his Life ; and we are not to doubt , but he had learn'd of St. Paul to pray continually ; and that occasional Ejaculations , and frequent Aspirations and Emigrations of his Soul after God , made up the best part of his Devotions . But he was not onely a Good Man God-ward , but he was come to the top of St. Peter's gradation , and to all his other Vertues added a large and diffusive Charity : And , whoever compares his plentiful Incomes , with the inconsiderable Estate he left at his Death , will be easily convinc'd that Charity was Steward for a great proportion of his Revenue . But the Hungry that he fed , and the Naked that he cloath'd , and the Distress'd that he supply'd and the Fatherless that he provided for ; the poor Children that he put to Apprentice , and brought up at School , and maintain'd at the University , will now sound a Trumpet to that Charity which he dispersed with his right hand , but would not suffer his left hand to have any knowledge of it . To summ up all in a few words ; This Great Prelate he had the good Humour of a Gentleman , the Eloquence of an Orator , the Fancy of a Poet , the Acuteness of a SchoolMan , the Profoundness of a Philosopher , the Wisdom of a Counsellor , the Sagacity of a Prophet , the Reason of an Angel , and the Piety of a Saint : He had Devotion enough for a Cloyster , Learning enough for an University , and Wit enough for a Colledge of Virtuosi 〈…〉 ; and , had his Parts and Endowments been parcell'd out among his poor Clergy that he left behind him , it would perhaps have made one of the best Diocese in the World. But alas ! Our Father , our Father , the Horses of our Israel , and the Chariot thereof ; he is gone , and has carried his Mantle and his Spirit along with him up to Heaven ; and the Sons of the Prophets have lost all their beauty and lustre which they enjoy'd only from the reflexion of his Excellencies , which were bright and radiant enough to cast a glory upon a whole Order of Men. But the Sun of this our world after many attempts to break through the Crust of an earthly Body , is at last swallow'd up in the great Vortex of Eternity , and there all his Maculae are scatter'd and dissolv'd , and he is fixt in an Orb of Glory , and shines among his Brethren-stars , that in their several Ages gave light to the World , and turn'd many Souls unto Righteousness ; and we that are left behind , though we can never reach his perfections , must study to imitate his Vertues , that we may at last come to sit at his feet in the Mansions of Glory ; which God grant for his infinite mercies in Jesus Christ : To whom , with the Father , through the Eternal Spirit , be ascribed all Honour and Glory , Worship and Thanks-giving , Love and Obedienee , now and for evermore . Amen . FINIS . Books and Ser 〈…〉 written by Jer. Ta late Lord Bishop of Down and Conor . ENIAUTOS , A Course of Sermons for all the Sundays of the year ; together with a discourse of the Divine Institution , Necessity , Sacredness and Separation of the Office Ministerial , in folio . 2. The History of the Life and Death of the Ever-blessed Jesus Christ , the 3d. Edit . in fol. 3. The Rule and Exercises of Holy Living , in 8. 4. The Rule and Exercises of Holy Dying , in 8. 5. The Golden Grove , or 〈◊〉 of daily Prayers , fitted 〈◊〉 days of the Week , together with a short Method of Peace and Holiness , in 12. 6. A Collection of Polemical and Moral discourses , in 〈◊〉 newly reprinted . 7. A Discourse of the Nature , Offices , and Measure of Friendship , in 12. new . 8. A Collection of Offices or forms of Prayer , fitted to the needs of all Christians , taken out of the Scriptures and Ancient Liturgies of several Churches , especially the Greek , together with the Psalter or Psalms of David after the Kings Translation in a large 8. newly published . 7. Ductor Dubitantium , or the Rule of Conscience , fol. in two Volumes . 10. The Doctrine and Practice of Repentance , describing the necessities of a Strict , a Holy and a Christian Life : Serving as a necessary Supplement unto the Rule of Conscience . 11 , ` 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Supplement to the ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or course of Sermons for the whole 〈◊〉 All that have been 〈◊〉 published ( since the 〈◊〉 ) to which is adjoyned , his Advice to the Clergy of his Diocese . 12. The Worthy Commu 〈…〉 cant , or a Discourse of the Nature , Effects , and Blessings consequent to the worthy receiving of the Lord's Supper , Printed for J. Martin . 13. A Discourse of Confirmation in 8o. new . 14. A Dissuasive from Popery , in 8o. new . First Part : 15. The Second Part of the Dissuasive from Popery : in vindication of the First , in 4o. new . A Funeral Sermon , preached at the Obsequies of the Right Reverend Father in God , the Lord Bishop of Down . All sold by R. Royston . 
A58814	----	A sermon preached at the funeral of Dr. William Croun on the 23d of October, 1684, at St. Mildred Church in the Poultrey by John Scott ... Scott, John, 1639-1695. 1685 Approx. 56 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A58814 Wing S2068 ESTC R10207 11907070 ocm 11907070 50732 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58814) Transcribed from: (Early English Books Online ; image set 50732) Images scanned from microfilm: (Early English books, 1641-1700 ; 511:11) A sermon preached at the funeral of Dr. William Croun on the 23d of October, 1684, at St. Mildred Church in the Poultrey by John Scott ... Scott, John, 1639-1695. [4], 30, [1] p. Printed for Robert Horne ..., and Walter Kettilby ..., London : 1685. Advertisement: p. [1] at end. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Croone, William, 1633-1684. Judgment Day -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-05 SPi Global Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion TO THE Truly Pious and Virtuous Mrs CROUN . MADAM , WHen you requested me to Publish this Discourse , I found you in that Mournfull condition , that 't would have been a degree of Inhumanity not to have gratified your desire : And therefore , though I was sufficiently sensible how much short I had fain of both my Subjects , viz. that comfortable one of the Text , and that sorrowfull one of the Occasion ; yet my Compassion overswayed my Reason , so that I can plead no other excuse to the World for this very defective Publication , but that I had not ill nature enough to resist the Importunate Tears of an afflicted Friend , and a sorrowful Widow . As for the Sermon , all I can say for it is this , That it Treats of a very Noble Argument , and such as carries comfort enough with it to ease and relieve the most dejected mind , and therefore is of all others the most fit and proper for your Meditations ; for there is no present affliction , no , not yours , can cause you to suppose your self miserable , so long as you are within hope and expectance of the blessed state of eternal life . O , Good Madam , while you are making your Mournfull descants on your dear Loss , consider now and then , that you are Iourneying towards that blessed place , where you will find infinite Myriads of better Friends , and dearer Lovers , than that best of Husbands , whose Loss you bewail , and who love each other far more and better even than you and he did ▪ and have this peculiar advantage beyond the happiest Lovers here , That they shall live an eternal life together , and to everlasting Ages enjoy one another , without being ever interrupted in their enjoyment , with the Melancholy prospect of being at last divided from each others society and embraces . This , with all those other innumerable comforts wherewith this fruitfull Theme abounds , you will find the best Cordial in the World for a drooping mind . That therefore what I here present you may often put you in mind of Heaven , and quicken your endeavours after it , and refresh your sorrowfull heart with the joyfull prospect of it , is the earnest prayer of , MADAM , Your most affectionate Friend , and faithfull Servant , John Scott . A SERMON Preached at the FUNERAL , &c. Matth. 25.46 . — But the Righteous into life eternal . IN the foregoing verses of this Chapter our Saviour describes the process of the day of Judgment , and the different Fates to which good and bad men ( whom he describes under the Characters of Sheep and Goats ) shall then be sentenced and consigned , and then he summs up the whole discourse in the words of the Text , These , that is , the Goats , or the Wicked , of whom he had been discoursing in the verses immediately preceding , These shall go away into everlasting punishment , but the Righteous into life eternal ; where by the Righteous we are to understand the truly Pious , and Vertuous , that is , they who render to God , to Men , and to themselves all that duty they owe in their respective Relations and Circumstances : for all our Duties being Dues , our performance of them is nothing but the discharging of our Debts , or being strictly Righteous in rendring to God , and Men , and our selves , what we owe to each by an immutable obligation : and hence the whole Duty of Man is in Scripture very often called by the name of Righteousness , and those who comply with their whole Duty , are frequently styled Righteous , because , to be Righteous , is to render to every one his due , and to render every one his due , is the whole Duty of Man ; so that the meaning of the words is this , they who have been good Men in all their respective Relations , and Circumstances , who have made it the business of their lives to render to God all that Piety and Devotion , to their Neighbours all that Justice and Charity , to themselves all that Sobriety and Temperance which is due from them , both by the command of God , and the judgment of right reason , they , as a reward of this their universal Righteousness , shall by this final judgment be transmitted unto life eternal . In the prosecution of which Argument , I shall endeavour these two things . First , To shew what is here meant by life eternal . Secondly , Wherein this eternal life consists . As for the first , By life here , is plainly meant happiness , for so it 's very usual with Scripture to express the blessings it promises to Men , whether they be temporal or eternal . By life thus , the temporal Blessings promised in the Old Testament , are frequently exprest by this Phrase , as you may see at your leisure , Deut. 30.15.19 . Lev. 18.5 . Ezek. 20.21 and hence the Statutes of the Mosaick Law are called the Statutes of life , Ezek. 33.15 . and as the Temporal Blessings in the Old Testament are commonly expressed by life , so are also those Eternal Blessings of the future life promised in the New , so Matth. 18.8 . Matth. 19.17 . John 3.36 . and because these Blessings are not Temporal , but Eternal , therefore that life by which they are expressed , is styled eternal and everlasting , so 1 Tim. 1.10 Rom. 6.22 , 23. and that it is not called eternal life , merely as it is a state of endless Being and Existence , is evident , because Being , and Existence , are indifferent things , abstracted from the sense of Happiness and Misery , but eternal life is proposed to us as a thing that is infinitely desirable in it self , as being the Crown and Reward of all our Obedience , for which reason it is called the Crown of Life , Iames 1.12 . and therefore the reason why they are expressed by life , is , because life is the root of all our sense of pleasure , without which we are nothing else but lumps of stupid and insensible flesh , incapable of perceiving either pleasure or pain ; so that all sensation being founded in life , and all pleasure being a sweet and gratefull sensation , by a very easie figure the natural effect and operation of life is expressed by life it self , and indeed all the advantage of living consists in living in a sense of pleasure , and therefore it hath been very much disputed among Philosophers , whether this Temporary state of ours , in which there is so great an intermixture of pain with pleasure , doth not better deserve the name of Death , than Life ; and those of them who thought it more liable to Misery , than Happiness , affirmed it to be a state of death , and stifly maintained this Paradox , that at our birth we die into a worse state than non-existence , and at our death are born into a true and proper state of life : but they who counted our present life to be intermixed with more pleasure than misery , esteemed it a privilege deserving the name of life , which is an argument that both placed all the privilege of living in those pleasant perceptions that are founded in it : and thus according to the Scripture Philospohy , to live as it imports advantage to us , is to live in the sense of joy and pleasure : so Psal. 22.26 . The Meek shall eat and be satisfied , they shall praise the Lord that seek him , your heart shall live for ever , that is , rejoice for eve● so also 1 Thes. 3.8 . How properly therefore may the 〈◊〉 state of bliss be expressed by Life , since 't is the proper scene of happiness , where joy and pleasure do for ever abound , where there is an inexhau●●●ble spring of pure unmingled delights , issuing forth in Rivers of Pleasure from God's Right Hand for evermore ? So that if there be any thing worthy of the name of life , 't is doubtless the blissfull state of those happy Souls , who live in a continued sense of all those joys and comforts that an everlasting Heaven imports . I now pass on to the next thing proposed , which was to shew wherein this everlasting life consists . And here I do not pretend to give you a perfect Map of all the Beatitudes of that Heavenly State , for that is a Task fit only for an Angel , or a glorified Spirit ; all I aim at , is to give you such an imperfect account of it , as God hath thought fit to impart to Mortals in the Scripture , which though it fall infinitely short of the thing it self , yet is doubtless the best and utmost that our narrow Capacities can bear . In short , therefore , concerning this blessed State , God hath revealed to us these fix things : 1. That it includes a most perfect freedom from evil and misery . So Rev. 7.16 , 17. and hence also it is called a state of Rest , Heb. 4.9 , 11. Rev. 14.13 all which expressions plainly denote this state to be a perfect Sabbath and Jubilee of Redemption from all evil and misery : for as soon as the Souls of good Men depart out of this Corporeal State , in which they now live , they are immediately released from all those bodily passions of hunger and thirst , and pain and diseases , whereunto they are now liable by reason of their union with the body ; and having in a great measure conquered their Wills whilst they were in the Body , and subdued them to the Will of God , they must immediately commense into an high degree of perfection ; for being freed from the incumbrances of flesh and bloud , from the importunities of body passion and appetite , and the temptations of sensuality that do now continually solicite them , they will be no longer liable to those irregularities of affection that do here disturb the tranquillity of their minds ; and so their actions and affections being always regulated by their reason , their Consciences will be no more bestormed with those terrours and affrightments [ which nothing but the sense of guilt can suggest to them ] but enjoy a perpetual calm and serenity : so that they being translated into an immortal condition , will be released from all the sad accidents of Mortality , from pain and sickness , hunger and thirst , from all corporeal passions and grievances and so no sensitive sorrow can interpose between them and their happiness to disturb their fruition , or interrupt the current of their Joys ; and being translated into a state of perfect purity and goodness , they will be also freed from all the sorrowfull appendages of a sinfull condition , from dread and anxiety , from shame and remorse , and from all the corroding anguish of a wounded spirit , and so they will be liable neither to sensitive , nor rational trouble , and having nothing either from within or without , to intermeddle with their Joys , and disturb the scene of their happiness , they will be at perfect rest , and for ever enjoy a most undisturbed repose . O blessed day , when I shall take my leave of sin and misery for ever , and go to those calm and blissfull Regions , whence sighs and tears , and sorrows , and pains are banished for evermore . 2. That it includes a most intimate enjoyment of God ; for God being a rational good , is no otherwise capable of being enjoyed by reasonable Beings , but by knowing , loving , and resembling him ; all which ways he hath promised that we shall enjoy him when are are arrived in that blissfull state . For as for the knowledge of him , St. Paul tells us , that whereas we now see through a glass darkly , we shall then see him face to face , &c. 1 Cor. 13.12 . and St. John , that we shall see him as he is , 1 John 3.2 . which expressions must needs import such a knowledge of him as is unspeakably more distinct and clear than any we have in this present state . For then the Eyes of our Minds shall be so invigourated , that we shall be able to look on the Sun without dazeling , to contemplate the pure and immaculate glories of the Divinity , without being confounded with its brightness , and our understanding shall be so exalted , that we shall see more at every single view , than we do now in volumes of discourse , and the most tedious trains of inference and deduction , and enjoying a most perfect repose both from within and without , we shall have nothing to disturb or divert our greedy contemplations ; which having such an immense Prospect of Truth and Glory round about them , shall still discover farther and farther , and so entertain themselves with everlasting wonder and delight ; for what an infinite pleasure will that All-glorious object afford unto our raised minds , which then shall no longer labour under the tedious difficulties of discourse , but , like transparent Windows , shall have nothing to doe but only to receive the light which freely offers it self unto them , and shines for ever round about them ; when every new Discovery of God , and of the bottomless secrets and mysteries of his Nature , shall inlarge our Capacities to discover more , and still new discoveries shall freely offer themselves as fast as our minds are inlarged to receive them . This doubtless will be a Recreation to our Souls , infinitely transcending all that we can conceive or imagine of it ; especially considering that all our knowledge shall terminate in love , that sweet and gratefull passion , that sooths and ravishes the heart , and dissolves it into joy and pleasure ; for God being infinitely good and amiable , the more we know , the more cause and reason we shall have to love him : when therefore we are arrived to that degree of knowledge which the beatifical Vision implies , we shall find our hearts inflamed with such a degree of love to him , as will issue into unspeakable delight and satisfaction , and even overwhelm us with ecstasies of joy and complacency . For if those Divine illapses , those more immediate touches and sensations of God , which good men sometimes experience in this life , do so affect and ravish them , that they are even forced into Triumphs and Exaltations ; how will they be rapt and transported in that state of vision , when they shall see him so immediately , and love him so vehemently , and their whole Soul shall be nothing else but one intire globe of light and love , all irradiated and inflamed with the vision and beauty of the Fountain of Truth and Goodness . But alas ! as these joys are too big for mortal language to express , so are they too strong for mortality to bear ; and should we but for one day or hour see God , and love him , as those glorified Spirits do , we should questionless die of an ecstasie of pleasure , and our glad hearts being tickled with such insupportable joys , by endeavouring to enlarge themselves to make room for them all , would quickly stretch into a Rupture . But as our knowledge of God shall terminate in the love of him , so both together shall terminate in our resemblance of his perfections , for we having so immediate a prospect of his beauties , and being so infinitely inamoured with them , with what inexpressible vigour shall we set our selves to imitate , and transcribe them , and our imitation being invigourated with a knowledge so clear , and a love so vehement , can never fail of producing the desired resemblance ; so that the more we know God , the more we shall love him , and the more we know and love , the more we shall imitate and resemble him ; and then both our inward motions and outward actions being all of them pure and perfect imitations of God , cannot fail of producing a most glorious agreement between his Original , and our Copy ; so that whilst we interchangeably turn our Eyes to God and our selves , and compare Grace with Grace , Beauty with Beauty , 't will fill our minds with unspeakable Content , to see how the Image answers to the Prototype . For if from our love of God there must necessarily result to us such ineffable joy and complacency , what a ravishing delight will it afford us , to see the signatures of those Adorable Beauties , for which we love him , stamped and impressed upon our own Natures , when the glory that shines about , and inflames us , shall shine into us , and become our own ; and those amiable Idea's of him which are impressed upon our understanding , shall stamp our Wills and Affections with their own resemblance . For so the Apostle tells us it shall be 1 John 3.2 . Lord , how must our Souls be inlarged and widened , to be able to contain all those mighty joys that must necessarily spring from our fruition of thee ; and to what a degree of happiness shall we be advanced , when we shall be entertained with all the delights that the enjoyment of such an infinite good can afford us ; and have hearts great enough to contain them all , without being overcharged with their weight and number ! 3. That it includes a most indearing fruition of our glorified Saviour . And this certainly is none of the smallest ingredients of that blissfull state , that we shall be ever with our blessed Lord , as the Apostle expresses it , 1 Thes. 4.17 . for herein it 's evident , the same Apostle places one great advantage of the future state , Phil. 1.23 . and indeed it is impossible , but it must be a vast addition to the happiness of all virtuous and greatfull Souls , to see this their blessed Friend and Benefactor , who came down from the Bosome of his Father , and for their sakes exposed himself to a miserable life and death ; to see him sitting at his Father's Right Hand , Crowned with Majesty and Honour , surrounded with the whole Quire of Angels and Saints , like a Sun in the midst of a circle of Stars , for lovers mutually partake of each others joys and sorrows ; and therefore as the lovers of Jesus , when they saw him hanging on the Cross , covered with wounds and blood , with scorn and undeserved Infamy , sympathized with him in all his sorrows , participated the shame of all his Reproaches , felt every Pain and Agony he indured , echoed to every sigh and groan he breathed ; so when they behold him on the Throne of Heaven , shining with Glory and Honour , and surrounded with infinite pleasures and delights , they sympathize with him also in all his happiness , they rejoyce in his joys , exult in his glories , and triumph in his exaltation ; so that his happiness is a common bank , in which all the Inhabitants of Heaven have a share , and every joy he feels strikes every heart throughout all the Assembly of his happy lovers : for how can any gratefull Soul forbear being ravisht at the sight of his happiness , when she considers how she was healed by his stripes , and glorified by his Humiliation ? But when this best Friend of Souls shall not only permit me to see his Happiness , but also introduce me into it , when his blessed mouth shall bid me welcome , and pronounce my Euge bone serve , Well done good and profitable Servant , enter into thy Masters joys , what tongue can express the Heaven of joy it must needs create in me ! O blessed Jesu , how inconceivably happy will that day be , when I , who am loaded with so many vast obligations to love thee , shall be introduced into thy presence , to see thy glory , and sympathize in thy joy , as thou didst in my misery ; to thank and praise thee face to face for all those wonders of love with which thou hast obliged me , and to bear a part in that Heavenly Song , Worthy is the Lamb that was slain to receive power and riches , and wisedom , and strength , and honour , and glory , and blessing , who hast redeemed us unto God by thy bloud , out of every Kindred , and Tongue , and People , and Nations , Rev. 9.12 . 4. Eternal life also includes a most delightfull converse and society with Angels , and glorified Spirits ; for when we come to the City of the living God , the Heavenly Jerusalem , the Apostle tells us what our Society will be there , viz. The innumerable company of Angels , the general Assembly and Church of the first born , God the judge of all the spirits of just men made perfect , and Iesus the Mediator of the New Covenant , Heb. 12.22 , 23 , 24. As for our Society with God and Jesus , you have already heard , and as for all the rest , it consists of Angels , and the departed Spirits of good men , which being stript of all those imperfections which they carried about them during their abode in these Earthly Tabernacles , have nothing remaining in them but what is Pure , and Heavenly , and Divine , nothing of Folly or Errour , reserve our disguize , peevishness or dissimulation nothing but wisedom , and love , candour and integrity , openness and freedom , and in a word nothing but what indears their Conversation , and renders it unspeakably pleasant , profitable and obliging ; for their understandings are all light , and their wills and affections all vertue and goodness , and as the one furnishes them with the best matter of Conversation , so the other disposes them to the most obliging manner : for though we know not the way in which they converse and communicate their thoughts and minds to each other , yet there 's no doubt but Souls can talk with Souls , and mutually impress their thoughts upon each other , without these Corporeal Organs , as well as with them ; when therefore Souls , which have such vast treasures of knowledge in their minds , and such ample perfections of goodness in their wills , are linked together in Society , what an amiable conversation must they enjoy with each other , when they have all the Philosophy of God's Nature , Creation and Providence , all the Miracles of his love ; and Mysterious contrivances of his Wisedom lying open before them ? What a noble , fragrant , and boundless Field of Discourse have they to entertain each other , and when their hearts are all united in the most perfect Charity , and their affections mutually interlinked with the most obliging Graces , with what freedom and confidence , with what unspeakable satisfaction and complacency must they impart their noble thoughts to each other , and empty the rich treasures of their knowledge into one anothers minds ? for the Members of this blessed Society being all of them both great Philosophers , and perfect Friends , there can be nothing that is foolish or impertinent , false or erroneous on the one hand , nothing that is peevish , or contentious , morose or offensive on the other , intermingled with their Conversation , but Wisedom must be the sole entertainment of it , and love and mutual endearments the welcome . O what a blessed alteration therefore will there be in our Conversation when we leave this wrangling and impertinent world , and associate our selves with that glorious Assembly of wise and perfect Lovers ! where we shall freely converse with Angels and Arch-Angels , with the Patriarchs , Prophets and Apostles , and with all those great and gallant Souls that were here Renowned for their Piety and Goodness , and be familiarly entertained by them with all the deep Philosophy of Heaven ; where all those ineffable things which St. Paul saw and heard in his rapture , shall be freely unfolded to us in the Colloquies of Saints and Angels , and our minds shall be throughly initiated into all those wondrous Mysteries which Eye never saw , nor Ear heard , and which never entred into the heart of Man to conceive ; and in a word , where we shall live in perfect friendship , and love and be beloved with infinite ardour and sincerity , and all our conversation with those blessed People shall be an everlasting interchange of wise and holy indearments . 5. Eternal life also includes the glory and delightfulness of the place where all these blessed things are enjoyed , for though the state of the blessed be sufficiently glorious to transform the most dismal place into a Paradise , and to create a Heaven of light and joy in the darkest Dungeon of Hell , yet such is the goodness of God , as to prepare a place for us proportionably glorious to this happy state , which according to the Scripture account is the highest Heaven , or the upper and purer tracts of the Aether , where there is everlasting day , and a perpetual calm and serenity ; for so our Saviour tells the Penitent Thief , This day shalt thou be with me in Paradise , Luke 23.43 . and where this Paradise is , St. Paul informs us , 2. Cor. 12. for v. 2. he tells us of his being rapt into the third Heaven , which in the 4 th v. he calls Paradise , where he heard those ineffable words ; now that by the third Heaven , he means the uppermost , viz. the Heaven of Heavens , which is the Seat of God's glorious Schechina , or special presence is evident by this , because according to the Jewish Philosophy , to which he here alludes , Heaven was divided into three Regions , viz. the Cloud-bearing , the Star-bearing , and the Angel bearing Region , the last of which they called the third Heaven , in which they placed the Throne of the Divine Majesty , and that by Paradise he means the same place , is evident , because by this name the Jews , in whose language he speaks , were wont to call the third Heaven ; for so Rab. Menachem on Leviticus tells us , It is apparent that the great reward of our Obedience is not to be enjoyed in this life ; Verum post dissolutionem justus adipiscitur regnum quod dicitur Paradisus , fruitúrque conspectu divino , i. e. But after death the just shall arrive at the Kingdom which is called Paradise , and there enjoy the beatifical Vision , and therefore is this Heavenly Region of Angels called by the name of Paradise , in allusion to the Earthly Paradise of Eden , denoting to us , that as that was the Garden of this lower world , as being a spot of ground abounding with pleasures and delights beyond all other places ; so this is the Garden of the whole Creation , the most beautifull and delightfull Region , within all the vast spaces of the world ; nor can we imagine it otherwise , considering that 't is the place which the great Monarch of the World hath chosen above all others for his Imperial Court and special Residence , and prepared to receive the glorified Humane Nature of his only begotten Son , and to entertain his Friends and Favourites for ever ; for if these Out Rooms of the World are so Royal and Magnificent , how infinitely splendid must we needs imagine the Presence-Chamber of the great King , whose presence like a glorious Sun , irradiates and gilds it all over with a bright and everlasting day ? Although therefore the Scripture hath no where given us a full description of this blissfull place , because perhaps the glory of it is such as transcends all humane expression ; yet since God erected it on purpose to be the everlasting Seat and Mansion of his Adopted Heirs of Glory , we have all the reason in the world to conclude that he hath exquisitely furnished it with all accommodations requisite for a most happy and blissfull life , and that the House is every way suitable to the entertainment : whensoever therefore any pure and vertuous Soul is released from this Cage of Mortality , away it flies under the Conduct and Protection of good Angels through the Air and Aether beyond the firmament of Stars , and never stops , till it is arrived at those blessed Abodes , on the top of all the Heavens , where God and Jesus , and Saints , and Angels dwell . And O with what unspeakable delight will it contemplate that new seene of things , when assoon as it is entred into that bright Empire of eternal day , it sees it self surrounded with infinite Splendor and Glory ; so that which way soever it casts its Eyes , it 's entertained with new objects of wonder and delight , which being such as will infinitely surpass its biggest expectations , will force it to cry out as the Queen of Sheba did when she saw the Magnificence of Solomon's Court , it was a true report indeed which I heard of this blessed place in the world I came from , howbeit , now I am come , and mine Eyes have seen it , I am sensible that not the half was told me , its glory and magnificence infinitely exceeding the fame which I heard of it ! Sixthly and lastly , The complement of this Eternal life is , that it is eternal ; for so , John 6.27 . Christ calls his Doctrine the meat which indures unto eternal life , and in the 40 th v. he tells them , that 't was his Father's will , that they who believed on him should have everlasting life , but because everlasting , and for ever doth in Scripture sometimes denote a long but not an endless duration , therefore he hath taken care to express this Article in such words as must necessarily denote an endless duration of bliss , for he hath not only told us in John 6.50 . that they who believe his Doctrine shall not die , but that whosoever liveth and believeth in him shall never die , Iohn 11.26 . yea , and not only so , but that they shall never see death , Iohn 8.51 . i. e. shall never come within the prospect or danger of dying ; in Luke 20.36 . he tells them not only that they shall not , but that they cannot die any more , for they are equal unto the Angels ; now what a mighty addition must this make to the joys of the blessed , that they are such as shall never expire , but indure as long as God , and run parallel with Eternity , that ●hey are not measured by moments or hours , by years or centuries , or myriads , or Indictions , but shall run on in an everlasting flux of duration , every part whereof is equally , because infinitely distant from a period ? for when time like fire hath devoured all it can prey on , it shall at last die it self , and go out into Eternity , the nature of which is such , as that after we have lived most blessedly Millions of Millions of Ages , our Happiness shall be as far from an end as when it first began , for our lives and our happiness shall be Coeternal , our God shall live for ever , and we shall live for ever to enjoy him , and in the enjoyment of such an infinite good we need not doubt to find variety enough still to renew our pleasures , and keep them fresh and flourishing for ever ; for as we shall always know God , so we shall always know him more and more , and every new beauty that Infinite Object discovers to us , like the diversified Refractions of the same sparkling Diamond , shall yield our minds fresh pleasures for ever , and kindle a new flame of love in us , and that a new rapture of joy , and that a new desire of knowing and discovering more ; and so continually round again , there will be knowing , loving , and rejoicing more and more for ever , so that our happiness will be so immense , as that we shall need , as well as have an Eternity to enjoy it fully . Now what an unspeakable pleasure must it be for the happy Soul thus to reflect upon her own condition ! O blessed for ever be the good God , I am as happy now as ever my heart can hold , every part of me is so thronged with joys , that I have no room for any more , and that which completes and crowns 'em all is , that they shall never , never end , but still flow on to everlasting ages ; and the farther they flow , the more they shall swell and increase . And now having finished this short and imperfect description of this happy state of eternal life , I shall conclude with some Inferences from the whole . 1. Hence I infer how much reason we have to be contented and satisfied under all the present afflictions of this life . For shall we receive so much good at the hands of God as everlasting life implies , and not be contented to receive some evil ? When our good Father hath provided for us a Crown of endless bliss and glory hereafter , with that conscience or modesty can we complain of these little paternal castigations he inflicts on us here , especially considering , that the great design of all his present severities is to prepare and discipline us for that heavenly state , that by all these dismal Providences , he is onely training us up for a Crown , fitting , instructing and disposing us to reign with himself in glory for ever ? Can any thing be unwelcome to us that is in order to so blessed an end ? Can any Physick be nauseous or distastfull , that is prescribed to recover us into such an happy immortality ? No , doubtless every thing that leads heavenwards , though never so grievous , is a blessing ; and all these kind severities , that tend to our eternal welfare , are favours for which we are bound to praise and adore the goodness of Heaven for ever . When therefore we find our selves inclined to complain under our present afflictions , let us lift up our eyes to yonder blessed regions , and consider the joys and triumphs , the crowns and pleasures that do there await us ; and how necessary these bitter trials are to prepare us for , and waft us to them ; and if this doth not stop our mouths , and silence our complaints for ever , nay if it doth not cause us to rejoice in our tribulations , and thank God for them on our bended knees , if it doth not make us cheerfully submit , and say , Vre , seca , vulnera , Lord , cut , or wound , or burn me if thou seest fit , strip me of all my dearest comforts , handle me as severely as thou pleasest , so I may have but my fruit unto holiness , and my end everlasting life : If , I say , we do not thus acquiesce in our present sufferings , upon the consideration of that bliss they tend to , we are infinitely foolish and ungratefull ; for 't is but a little while e'er all these storms will be composed into an everlasting calm , e'er all these dismal clouds will vanish , and an eternal day break forth upon us , whose brightness shall never be obscured with the least spot or relique of darkness ; and when that blessed time comes , Lord , how trifling and inconsiderable will all our present griefs appear ! With that contempt shall we reflect upon our present cowardise and meanness of spirit , that could not bear , without murmuring , a few incoveniencies on the road to such an immortal heaven of pleasures ! Wherefore if our voyage be not so pleasant as we would have it , let us remember 't is not long , we have but a short days sail to an eternity of happiness , and when once we are landed on that blessed shore , with what ravishing content and satisfaction shall we look back on the rough and boisterous Seas we have past , and for ever bless the storms and winds that drave us to that happy port : then will the remembrance of these light afflictions serve onely as a Foil and Anti-mask to our happiness , to set off its joys , and render them more sweet and ravishing . Let us therefore comfort our selves with these things , and when at any time our spirits are sinking under any worldly trouble , consider that while we have a Heaven to hope for , we can never be miserable ; for so long as we are fortified with this mighty hope , our minds will be impregnable against all foreign events , and its peace and comfort , maugre all afflictions from without , will shine as undisturbedly as the lights of Pharos in the midst of storms and tempests . 2. Hence I infer what a vast deal of reason we have to slight and contemn this world . For it 's plain , that we are born to infinitely greater hopes than any this world can afford us , even to the hopes of everlasting life ; and being so , methinks , our ambition should soar as high as our hopes , and disdain such low and ignoble quarries as the pleasures , and profits , and honours of this life . Certainly , Sirs , we mistake the scene of our eternity , or imagine it to be removed from Heaven to Earth , or else we are most strangely besotted , who when we are born to live for ever above , in the most ravishing glory and happiness , can suffer our selves to doat upon this world , and to be so strangely bewitched by its deluding vanities . O could we but stand awhile in the mid-way between Heaven and Earth , and at one prospect see the glories of both ; how faint and dim would all the splendours of this world appear to us in comparison with those above ! how would they sneak and disappear in the presence of that eternal brightness , and be forced to shroud their vanquish'd glories as Stars do when the Sun appears ! And whilst we interchangeably turned our eyes from one to t'other , with what shame and confusion should we reflect upon the wretched groveling temper of our own minds , what poor mean-spirited creatures we are to satisfie our selves with the impertinent trifles of this world , while we have all the joys of an everlasting Heaven before us ; and may , if we please , after a few moments obedience , be admitted into them , and enjoy them for evermore ! O foolish creatures that we are , thus to prefer a far Countrey , where we live on nothing but husks , before the everlasting festivities of our Father's house , where the meanest guest hath bread enough and to spare ! to chuse Nebuchadnezzar's fate , and leave Crowns and Sceptres , to live among the salvage herds of the Wilderness ; could but the blessed Saints above divert so much from their more happy employments , as to look down a little from their Thrones of Glory , and see how busie poor mortals are a scrambling for this wretched pelf , which within a few moments they must leave for ever ; how they justle and rancounter , defeat , defraud and undermine one another ; what a most ridiculous spectacle would it appear to them ! with what scorn would they look on it , or rather with what pity , to see a company of heaven-born Souls , capable of , and designed for the same degree of glory and happiness with themselves , groveling like Swine in dirt and mire ! one priding it self in a gay suit , another hugging a bag of glistering earth , a third stewing and dissolving it self in luxury and voluptuousness , and all employed at that poor , and mean , and miserable rate , as might justly make those blessed Spirits ashamed to own their kindred and alliance with us . To tell you truly and seriously my thoughts , I cannot imagine , but if when we are thus extravagantly concerned about the pitifull trifles of this world , those blessed Spirits do indeed see and converse with us ; it is a much more ludicrous and ridiculous spectacle in their eyes , to see us thus foolishly concerned and employed , than 't would be in ours , to see a company of boys with mighty zeal and concern wrangling and scrambling for a bag of Cherry-stones : Wherefore in the Name of God , Sirs , let us not expose our selves any longer to the just derision of all the world by our excessive dotage upon the vanities of this life ; but let us seriously consider that we are all concerned in matters of much higher importance , even in the unspeakable felicity of an everlasting life . 3. Hence I infer how unreasonable a thing it is for good men to be afraid of dying , since just on t'other side the Grave , ye see , there is a state of endless bliss prepared to receive and entertain them ; so that to them Death is but a dark entry out of a Wilderness of sorrow , into a Paradise of eternal pleasure ; And therefore if it be an unreasonable thing for sick men to dread their recovery , for Slaves to tremble at their Jubilee , or for Prisoners to quake at the news of their Gaol-delivery ; how much more unreasonable is it for good men to be afraid of Death , which is but a momentary passage from sickness to eternal health , from labour to eternal rest , and from close confinement to eternal liberty ! For God's sake consider , Sirs ; What is there in this world that ye are so fond of it ? what in the other , that ye are so afraid of it ? Suppose that now your Souls were on the wing , mounting towards the celestial Abodes , and that at some convenient stand between Heaven and Earth , from whence ye might take a prospect of both , ye were now making a pause to survey and compare them with one another ; that having viewed over all the glories above you , tasted the beatifical joys , and heard the ravishing melodies of Angels ; ye were now looking down again , with your minds filled with those glorious Idea's upon this miserable world , and that all in a view ye beheld the vast numbers of men and women , that at this time are fainting for want of bread , of young men that are hewen down by the sword , of Orphans that are weeping over the Graves of their Fathers , of Mariners that are shrieking out in a storm , because their Keel dashes against a Rock , or Bulges under them ; of people that are groaning upon sick beds , or wracked with agonies of conscience , that are weeping with want , mad with oppression , or desperate with too quick a sense of a constant infelicity ; would ye not , do ye think , upon such a review of both states , be infinitely glad that ye were gone from hence , that ye are out of the noise and participation of so many evils and calamities ? would not the sight of the glories above , and of the miseries beneath , make you a thousand times more fearfull of returning hither , than ever ye were of going hence ? Yes , doubtless it would , why then should not our sense of the miseries here , and our belief of the happiness there , produce the same effect in us ; make us willing to remove our quarters , and exchange this Wilderness for that Canaan ? 'T is true indeed , the passage from one to t'other is commonly very painfull and grievous ; but what of that ? in other cases we are willing enough to endure a present pain , in order to a future ease ; and if a few mortal pangs will work a perfect cure on me , and recover me to everlasting health and life , methinks the hope of this blessed effect should be sufficient to indear that agony , and render it easie and desirable : But alas ! to die , is to leave all our acquaintance , to bid adieu to our dearest friends and relatives , to pass into an unknown state , to converse with strangers , whose laws and customs we are not acquainted with : Why now all that looks sad in this is a very great mistake ; for I verily hope that I have more friends and relatives in Heaven , than I shall leave behind me here on Earth ; and if so , I do but go from worse friends to better ; for one friend there is worth a thousand here , in respect of all those indearing accomplishments , that render a friend a Jewel : But if I die a good man , I shall carry into eternity with me the genius and temper of a glorified spirit , and that will recommend me to all the society of Heaven , and render the spirits of those just men , whose name I never heard of , as dear friends to me in an instant , as if they had been may ancient Cronies and acquaintance : But why should I grieve at parting with my friends below , when I shall go to the best friends I have in all the world ; to God my Father , to Jesus my Redeemer , to the Holy Ghost my constant Comforter and Assistant ? And what though that state , and the laws and customs of it be in a great measure unknown to me ? yet what I know is infinitely desirable . From whence I may reasonably infer , that what I know not is so too , and if I have but the temper of Heaven , I am sure I shall easily comply with the heavenly laws and customs of it ; so that in the whole , I cannot imagine why any good man that seriously believes the doctrine of a blessed immortality , and hath a just well-grounded hope of being made partaker of it when he dies , should be so loth to leave this wretched world . I do not deny but the circumstances of our affairs in this life are many times such as may justly excuse even a good man's unwillingness to die , some great opportunities of doing good may present themselves , and invite him to stay a little longer , or his having begun his repentance late , or not having made a competent provision for his family , may for awhile justifie his unwillingness to depart ; but unless it be in these excepted cafes , I can hardly reconcile our hopes of happiness , with our fear of death . For when I am verily perswaded , that death is onely a narrow stream running between time and eternity , and I see my God and my Saviour with Crowns of Glory in their hands , beckoning to me from the farther shore , calling to me to come over , and receive those happy recompences of my industry and labour , that I like a naked , timorous boy , should stand shivering on this bank of time , as if I were afraid to dip my foot in the cold stream of Fate , which as soon as I am in , I am past , and in the twinkling of an eye will land me on eternal bliss ; is such an extravagant inconsistency , as [ if I did not feel it in me ] I should never believe I could be guilty of . 4. Fourthly and lastly , Hence I infer , what unspeakable incouragement we have to endeavour after that Universal Righteousness , which intitles us to this blessed state of eternal life ; since God hath proposed such a vast reward to encourage and animate our industry , how can we account any work hard , of which Heaven is the wages ? how can we faint in our Christian race when we see the Crown of Glory hang over the Goal ? Methinks this should be enough to infuse life and spirit into the most crest-fal'n Soul , to make Cripples run , and convert the most sneaking Coward into a bold and magnanimous Heroe . For how much pains do we ordinarily take upon far less hopes ? in hope of a little transitory wealth , which we know we shall enjoy but a few years , and then part with for ever ; we thrust our selves into a perpetual croud , and tumult of businesses , where with vast concern and thoughtfulness , with eager and passionate prosecutions , with endless brawls and contentions , with restless justlings , and rancountring one another , we toil and weary out our selves , and make our lives a constant drudgery ; and shall we flag when Heaven is the object of our prosecutions , who are so active in the pursuit of trifles ? Whensoever therefore we find our endeavours in Religion begin to tire , and droop , let 's lift up our eyes to the Crown of Glory ; and if we are capable of being moved by objects of the greatest value , that must infuse new vigour into us , and make us all life , and spirit , and wing ; for what though my way lyes up the hill , and leads me along through thorns and precipices , so that I am fain to sweat at every step , and every ascent is a new toil to me ? yet when I am up , I am sure to be entertained with such pleasant gales , and glorious prospects , as will fully recompence all my labour in climbing thither , there with an over-joyed heart I shall sit down and bless my toils ; O blessed be ye my bitter agonies , and sharp conflicts ; for ever blessed be ye my importunate prayers , and well-spent tears ; for now I am fully repaid for you all , and doe reap ten thousand times more joys from you , than ever I endured pains : For what are the pains of a moment , to the pleasures of an eternity ? Wherefore hold out my faith and patience yet a little longer , and your work will soon be at an end ; and after a few laborious week-days , you shall keep an everlasting Sabbath . What though my voyage lye through a stormy Sea , yet 't is to the Indies of happiness , and a few Leagues farther lies the blissfull Port , where I shall be Crown'd as soon as I am landed . Go on therefore , O my Soul , with thy utmost courage and alacrity , for let the winds bluster , and the waves swell never so much , yet thou canst not miscarry unless thou wilt , thou art not like other passengers , left to the mercy of wind and weather , but thy fate is in thy own hands ; and if thou wilt have but thy fruit unto holiness , thy end shall be everlasting life ; Which God of his infinite mercy grant , &c. And so much shall suffice for the Text , I shall now only crave your patience , while I speak a few words of the sorrowfull occasion , viz. the Funeral of our Deceased Brother Dr. Croun , who whilst he lived , was not onely a Friend , but an Ornament to the whole Race of Mankind , and whose breathless Carkass , to which we are now rendring the last Offices of Friendship , was e'erwhilst the seat of a mind so exalted , and a Nature so refined , as that had it but a few equals scattered through the world , they might go far towards the retrieving the forfeited reputation of our degenerate kind ; for as for his Understanding , it was a very learned University of Knowledge , wherein Languages , and Arts , and Sciences flourish'd , and every thing almost was comprehended that deserves the name of Learning , he was a general Scholar , as all his Learned Acquaintance will testify , an accurate Linguist , an acute Mathematician , a well read Historian , and a profound Philosopher , and in that laborious course he had run through the whole Circle of Learning ; he contented not himself with a slight and cursory view of the several parts of it , but took a full prospect of them all , and was aliquis in singulis , as well as in omnibus ; and as for that learned profession to which God's Providence determin'd , and his own Genius more particularly addicted him ; though I verily believe England abounds with as many great and eminent Professours of it as ever any Age or Nation produced ; yet in this bright constellation Dr. Croun will be acknowledged by all that know and understood him , a star of the first magnitude , for besides the deep and accurate insight he had in the frame and structure of Humane Bodies , of which he gave such abundant proof in his Learned Anatomical Lectures , besides his large and comprehensive knowledge of the Virtues and Qualities of Medicaments , and of the Natures and Symptomes of Diseases , the Theory of which he had vastly cultivated and improved by a long , a curious , and well-digested Experience ; besides these things , I say , he was a very generous and carefull Practitioner , for though his Practice was very large among those of the better Rank and Quality , yet his Ears were always open to the Cries and Complaints of the Poor , to whom he alwaies Administred with as much care and consideration for Pity and for Charity sake , as ever he did to to the Rich for the most generous reward sake ; for the life of a Man was so dear and pretious to him , that he esteemed the very saving it to be a much greater reward than the largest Fee , like the great Physician of Souls , he had a tender sympathy with his Patients in all their Griefs and Diseases , and his own Natural Compassion did so much interest him in their sorrows and dangers , that'twas a mighty ease to himself to ease and relieve them , so that the Physician and the Patient commonly languish'd and recovered together , and as his Skill and his Care were equally great , so was his success answerable to both ; for though he himself be gone , yet he hath left behind him many a living Monument of himself , who cannot but acknowledge with Gratitude to his Memory , that under God they owe the breath which they now draw , to the skill and experience of this great Aesculapius . And as he had an excellent mind , so he had a lovely and amiable temper , a temper in which there was nothing but what was highly indearing , nothing that was stormy or tempestuous , rough or sower , imperious or insolent , false or malitious , humorous or phantastick , but was altogether compounded of the best and sweetest ingredients of kindness and benignity , of modesty and humility , of curtesie and affability , and in a word , and every good thing that good Nature implies ; his passions were always sober , and his Appetites temperate , his Conduct was very prudent , but yet very punctual and honest , his Conversation was innocent and chearfull , and facetious , and his Carriage was grave , but yet gentile and obliging . In short , he had all the Wit of a good Poet , all the temper of a Philosopher , and all the good humour of a Well-bred Gentleman . This he was in himself , we will now briefly consider him in his several Relations , as he was a Creature , and so related to God. I have very often heard him express a very serious and awfull sense of the Divine Majesty , and particularly upon his Death-bed not many hours before his departure , where he heartily thanked God that he had well weighed and considered the course of his life , and the final issues and events of his actions , and with a very serious chearfulness resign'd up himself into God's hands and disposal , professing himself to be very well content to live or dye , as God in his Wisedom should think it most expedient , desiring me to pray with him and for him . As he was a Husband — Alas , the tears of his sorrowfull Relict do but too loudly proclaim how good , and how kind he was ; and in such an indearing Relation , what less could be expected from so good a nature : For here all his natural sweetness and benignity , which ordinarily diffused it self through the whole sphere of his activity , was contracted and united in one point or centre , and so was rendred more intense and vigorous by its union . The Holy Scripture tells us , that the Husband and the Wife are one flesh ; but here one would have thought they had been one Soul too , for they had all the same likings and dis-likings , the same joys and sorrows , the same pains and pleasures ; such perfect Unizons were their hearts , that whatever Note one struck , t'other ecchoed and resounded it ; so that what the good Portia said to her dear Brutus , this happy pair might have truly said to each other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am the partner of thy fortunes , and have an equal share with thee in all that thou sufferest or enjoyest . As he was a Master , the lamentations of his Servants , for the share they had in the loss of him , sufficiently demonstrates his great kindness and goodness to them ; his whole Family , which while he was well , did always wear sprightly and chearfull looks , upon the sad news that there was no hope of his recovery , was presently converted into a House of Mourning , and every countenance was changed , as if they had all been sentenced to die with their Master . Once more consider him as a Neighbour , he was publick good to the place where he lived ; and like a rich field of Spices , he scattered his perfumes throughout all the Neighbourhood , where upon every call and invitation he was ready to doe good , and freely contributed his best skill and care , to all that needed and requested it . Thus while he lived . Dr. Croun was a publick good , and a great and eminent Benefactour to the World ; so that his loss is like the breaking up of a Common treasury , in which we had all of us a share : and accordingly ye see , that though his kindred and alliance was not very large , yet by the lamentations that are made for him , one would think he had been the Father of some very populous Tribe ; for I dare say , that for these many years there hath not been seen a more sorrowfull Funeral within the Walls of this City than this we are now celebrating ; and 't is but fit and decent , that he who while he lived , was a common friend to Mankind , should be attended to his Grave with a common sorrow ; and that we who survive him , and were so much beholding to him , should now pay our debts to his Memory with our Tears ; but if we would be benefited by his Memory , as we were by his Life , let us remember his excellent Virtues and Accomplishments so as to imitate and transcribe them to follow his Example in all the good things he did ; and if we knew any evil , to shun and avoid it : by thus doing we shall convert his Memory into Medicine , and render him as good a Physician to our Souls now he is dead , as he was to our Bodies whilst he was living , and so improve our present loss into our everlasting advantage . Which God of his infinite Mercy grant ; to whom be Honour , and Glory , and Power , and Majesty , and Dominion for ever , Amen . FINIS . Advertisement . THere is lately Printed a Sermon preached before the Lord Mayor , by the same Authour , on Prov. 24.21 . And meddle not with them that are given to change . There is also in the Press a Second Part of the Christian Life , by the same Authour , which will be suddenly published . 
A58818	----	A sermon preach'd at the funeral of Sir John Buckworth, at the parish-church of St. Peter's le Poor in Broadstreet, December 29, 1687 by John Scott. Scott, John, 1639-1695. 1688 Approx. 41 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A58818 Wing S2072 ESTC R14391 13142454 ocm 13142454 97988 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58818) Transcribed from: (Early English Books Online ; image set 97988) Images scanned from microfilm: (Early English books, 1641-1700 ; 751:8) A sermon preach'd at the funeral of Sir John Buckworth, at the parish-church of St. Peter's le Poor in Broadstreet, December 29, 1687 by John Scott. Scott, John, 1639-1695. [7], 31 p. Printed for Walter Kettilby ..., and Thomas Horne ..., London : 1688. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Buckworth, John, -- Sir, d. 1687. Funeral sermons. Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-04 Aptara Keyed and coded from ProQuest page images 2004-05 Melanie Sanders Sampled and proofread 2004-05 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A SERMON Preach'd at the FUNERAL OF Sir JOHN BVCKWORTH , At the Parish-Church of St. PETER's le POOR IN BROADSTREET , December 29. 1687. By JOHN SCOTT , D. D. LONDON , Printed for Walter Kettilby , at the Bishop's-Head in St. Paul's Church-Yard ; and Thomas Horne , at the South-Entrance of the Royal Exchange in Cornhill , 1688. IMPRIMATUR . Guil. Needham . Jan. 10. 1687. TO MY Lady Buckworth . MADAM , IN Obedience to Your Desires , I here present You with the Discourse I delivered at the Funeral of Your Excellent Husband , and my never to be forgotten Friend . And indeed considering how little there is in it , I have no other Apologie to make for the Publication of it , but that I could not without some degree of Incivility refuse it , being urged with the concurrent Requests of Your Ladiship , and the rest of those my worthy Friends his dearest Relatives . Not that I altogether despair of its having some good Influence upon Sober and Attentive Readers . There are some Thoughts in it which are apt enough to Inspire considering Minds with good Affections and Resolutions . The Text , I am sure , contains excellent Sense in it , and the Argument is mighty Serious and Momentous : and how meanly soever I have managed it , some honest Reader , I hope , may from hence take occasion to supply my defects out of his own Meditations , and so to improve it to his everlasting Advantage . And as for Your Ladiship , I hope the perusal of it , instead of reviving Your Sorrows for Your Dear Loss , may be some way Instrumental to Animate You with a firm and vigorous Resolution , to pursue that Blessed State , wherein This , and all Your other Losses here , will ere long be abundantly repaired in a most joyous and everlasting Fruition . And This , MADAM , is my hearty Prayers as well as my hope ; who am , Your Ladiships Obliged and Faithful Servant , JOHN SCOTT . ECCLESIAST . xi . 8. But if a man live many years , and rejoyce in them all ; yet let him remember the days of darkness , for they shall be many . I Shall not trouble you with the various rendrings of these words ; which ( with a very little difference ) do all amount to the same sence ; viz. That supposing it should be a man's good fortune to live very long , and exceeding happy in this world ; yet he ought to have great care that the Joys of this Life , do not so wholly take up and ingross his thoughts , as to make him forget those days of darkness , which must ere long succeed this delightsome Sun-shine ; which days will be many more , and of much longer continuance than the longest Life of happiness we can promise our selves in this World. So that all the difficulty in these words , is , what we are to understand by the days of Darkness , which are here opposed to a long Life of Joy and Rejoycing in this World ? And this difficulty will be easily resolved , by considering the foregoing Verse ; Truly the light is sweet , and a pleasant thing to the Eye to behold the Sun ; upon which it follows , But if a man live many Years , i. e. supposing he should for many Years injoy this pleasant spectacle of the light of the Sun , yet let him remember those days of Darkness , wherein his Eyes shall behold the Sun and Light no more , wherein he shall be laid up in a dark and silent Grave , whence the light of the Sun is excluded , and where the sight of the Eyes is extinguished ; or as he expresses it in the Third Verse of the next Chapter , wherein those that look out at the windows are darkened : So that we shall have neither visible Objects , nor visive Organs ; but be buried out of sight in deep darkness and insensibility . By the days of Darkness therefore is evidently meant all that space of time between our Death and our Resurrection , wherein our Bodies shall lye mouldering in a dark Grave , utterly insensible of Good or Evil , till by the powerful call of God they shall at length be roused up out of this fatal slumber , into a state of Everlasting Life and Activity : And these days , saith he , shall be many , though they shall not run out to an infinite duration , but at length conclude in a general Resurrection , yet they shall be many , many more in all probability , than any man now alive can hope to live in this World. The words thus explained resolve into this sence , That how long and happily soever men live in this World , they ought to entertain their thoughts with frequent remembrances and considerations of their approaching Mortality . Which is a duty so obvious to the Consciences of all men , as being founded on the plainest and most conspicuous Reasons , that the men of all Ages , and Nations , and Religions , have owned , and acknowledged it . Thus the Heathen Philosophers teach , That our lives ought to be a Constant Meditation of Death ; and that even in our most pleasant , and healthful moments , we ought to look upon our selves as Borderers upon Eternity ; That we should still take care to mingle our delights with the sad remembrances of our Mortality , and not suffer the Joys of this Life to divert our Thoughts from that impending Fate , which ere long will set an Everlasting period both to Them and That . But the necessity of entertaining our minds with frequent Remembrances of our Latter end , is founded upon far more powerful motives than a company of fine Sentences , and pretty Sayings of Philosophers . For First , It is necessary to moderate our Affections to the World. Secondly , It is necessary to allay the Gaiety and Vanity of our minds . Thirdly , It is necessary to put us upon improving our present injoyments to the best purposes . Fourthly , It is necessary to fore-arm our minds against the Terrors of Death . Fifthly , It is necessary to excite and quicken us in our preparations for Eternity . I. It 's necessary to moderate our Affections to the world ; while we are encompassed round with the pleasures and delights of this world , they commonly so ingross our minds , that we shut our eyes against all futurities , and are impatient to think of any thing to come , unless it be the continuance of this happy scene of things which is at present before us ; with which continuance we are exceeding apt to flatter our selves , that so thereby we may heighten the gust of our present enjoyments ; to which the consideration of their leaving us , or our leaving them , would be apt to give a very ungrateful farewel : and when our thoughts are wholly intent upon these present goods ; and upon the prospect of their continuance , our affections must necessarily run out towards them with an immoderate ardour and greediness . For now our flattering Imaginations represent them to us as standing and permanent things , as a kind of immortal heaven upon earth ; and accordingly our affections pursue and imbrace them as the best of goods ; and are for dwelling upon them , and building Tabernacles in them , there to make their final abode , as in their highest and ultimate happiness . Now there is no more effectual way to rouse mens minds out of this flattering Dream of happiness , ( from which if they persist in it , the dire experience of a woful Eternity will ere long awake them ) than frequently to entertain their minds with the thoughts of their departure hence . For when I set my self seriously to think of my dying hour , that fairly represents to my deluded mind , the true state and condition of all worldly happiness . Here I plainly see that I am Tenant at will to a thousand contingencies , in every one of whose power it is to turn me out of the World , and out of my Happiness together , every moment of my life ; and that when I have erected this childish Castle of Cards , and housed my self in it , as in an imaginary Fortress of impregnable security ; it is in the power of every puff of wind to blow it down about my ears , and bury me in its ruins . In every serious prospect of my Mortality , I behold all my worldly enjoyments , which promised me such mountains of happiness , standing round my death-bed , mocking at all my foolish hopes , and exposing my baffled expectations to scorn and derision ; and whilst in the anguish of my Soul I cry out to them , O ye helpless impotent things , what are now become of all your boasted comforts ? you that promised to be a heaven upon earth to me , why do not ye now help me in this my last Extremity ? why do not ye quench my raging Thirst ? why do not ye cool my feaverish Blood ? why do not ye ease my labouring Heart , and quiet my convulsed and tormented Bowels ? All the Answer they return is this , Alas poor deluded fool ! 't is not in us to relieve or succour thee . But what will ye then forsake and abandon me , and shall I have nothing left of all the mighty goods you promised , but only a Grave , a Coffin and a Winding-sheet ? Alas , poor deceived wretch , we leave not thee , but thou must leave us ; being summoned away by a fatal power , which we can neither bribe nor resist : thy body must go down into a cold dark Grave , and there lye utterly insensible till the Resurrection ; thy Soul must pass into the Region of Spirits , whither we are not permitted to follow thee , and where thou wilt have nothing to live upon to all Eternity , but only the Graces and Vertues of thy own mind . Farewel then ye Treacherous Cheats and Impostors ; that promised so much , and now perform so little ; miserable Comforters are ye all , and Physicians of no value . Such thoughts as these the remembrance of our Mortality will be frequently suggesting to us ; and if such thoughts do not cool and allay the heat of our Affections to the world , we are incurably fond of being deceived and abused by it . II. Frequently to remember our departure hence , is very necessary to allay the Vanity and Gaiety of our own minds ; whilest we are encompassed with the delights of this World , our minds are generally too frolick and jovial to admit of any serious impressions : and if at any time any good thoughts come in to visit us , ( as those two Angels did Lot in Sodom ) to warn us of the dire Fate that hangs over us , our Affections , like the drunken Sodomites , are presently all in an uproar , and will never be quiet , till those unwelcome guests be thrown out that disturb our Riots , and mingle harsh Discords with our jovial Airs : and so long as we continue in this light vain temper , there is nothing will be grateful to us but frothy mirth , or loose company , or gay Ideas of our selves , and of our own Wit , or Wealth , or Beauty , or Finery . And thus we shall fool away our Lives in perpetual Vanity and Impertinence ; in rolling about from Vanity to Vanity , and never be Serious , till we are forced to it by some woful experience . But now to fix such a Roving and Volatile temper , and thereby to render it accessible and hospitable to wise and good Thoughts , I know nothing more necessary than the frequent Remembrance of our Mortality : for as for the future Worlds of endless Joy and Torment , though they are in themselves the most serious things in the World ; yet being both Future and Invisible , Vain and Sensual Minds are not so capable of apprehending them with that degree of certainty that is necessary to render them affecting and prevalent : But that we must die , we are all as certain of as of our present Existence ; and therefore this , if any thing , must move and affect us . If therefore together with those gay Idea's that possess our Minds , we would ever and anon mingle that of our Mortality , that would soon reduce our squandered Thoughts , and make us Serious in despight of our teeth . As for instance , when in thy night Thoughts thou art priding thy self in the Pomp and Splendor of thy outward condition , think thus with thy self , Alas , within a little while this Bed which now is as gay , and as soft as the Sleep , and the Sins it entertains , must be my Death-bed ; here I must lye a languishing sad Corps , which nothing in all this World can help or ease : so that though now I should go on to add House to House , and Lands to Lands , even till I am become the Lord of all my Horizon ; yet in that sad Hour all these will no more be able to relieve me , than the Landskip of them upon my Walls , or my Hangings : then I may as successfully go to my Pictures , and try to entertain my Mirth and Luxuries with them , or to recreate my Ear with hearkening after painted sounds , or to gratifie my Palate with the Image of a Feast ; as to give my self any ease or content with these gay things I am now so proud of . And when at length I have groaned away my fleeting Breath , I must be removed from all my company & attendance into a dark , lonely and desolate hole of Earth , where all my present Pomp must expire , and be overcast with Everlasting Darkness . Again , when in the Morning thou art entertaining thy Vanity with thy Beauty , thy Wit , or thy fine Cloaths , think thus with thy self , Alas , fond Soul , all these gay objects of thy Pride , must ere long convert to Rottenness and Corruption ; that curled Forehead must be bedewed with clammy Sweats ; those sprightly Eyes must wax as dim as a sullied Mirror ; that charming Voice must grow as weak as the faint Echoes of a distant Valley ; and all those Lilies and Roses on thy Cheeks must wither into the paleness of Death , and shroud themselves in the horrors of the Grave . Again , when in the Afternoon thou hast been entertaining thy self with Mirth , or Sport , or Luxury , go down into the Charnel-house , and there survey a while the numerous Trophies of victorious Death : In these gastly Mirrors thou beholdest the true Resemblance of thy future State : forty years ago that naked Skull was covered like thine , with a thick fleece of curled and comely Locks ; those empty holes were filled with Eyes that looked as charmingly as thine ; those hollow Pits were blanched with Cheeks that were as smooth and amiable as thine ; that grinning Mouth did smile as gracefully , and speak as fluently as thine ; and a few days hence thou must be Rotting into just such another spectacle : And forty years hence perhaps here may thy naked Ribs be found mingled with these scattered Bones ; and then should another take up thy bald Skull , as thou dost this , he will find it dressed in all the self-same horrors of this Deaths-Head ; with its Nose sunk , its Jaws gaping , its Mouth grinning , and Worms crawling in those empty holes wherein now thy Eyes roul to and fro in Amorous glances ; and a Toad perhaps ingendring in that Brain that is now so full of sprightly Thoughts , and gay Idea's . If with these , or such like Considerations of our Mortality , we would now and then entertain our selves , they would by degrees wear off the Levity and Vanity of our Minds , and compose us into such a degree of Seriousness , as is necessary to qualifie us for those Divine and Religious Considerations , without which we can never expect either to be made good men here , or happy men hereafter . III. That we should frequently remember our Mortality , in the midst of our most happy Circumstances here , is highly necessary to put us upon improving our present injoyments to the best purposes , considering what use the generality of Men make of the Injoyments of this World , It is really a great question , Whether it would not be much better for them , even in respect of this Life , to be without them , than with them . For either they shrivel them into miserableness , or melt them into Luxury . The former of which impoverishes , and the latter diseases them . For if the former be the effect of a man's prosperous condition , it increases his needs ; because before , he needed only what he had not ; but now he needs both what he hath not , and what he hath . His covetous desires treating him as the Faulkner doth his Hawk , still luring him off from what he hath seised , to fly at new Game , and never permitting him to prey upon his own Quarry . And if the latter be the effect of his prosperity , that is , if it melts him into Luxury , it thereby wastes his Health , to be sure , and commonly his Estate too ; and so whereas it found him Poor and Well , it leaves him Poor and Diseased . And whereas it at first took him up from the Plough , it at last sets him down at the Hospital . And in general , while he is possessed of it , it only bloats and swells him ; makes him proud and insolent , griping and oppressive ; pampers and inrages his Lust , and stretches out his Desires into an insatiable Boulimy ; sticks his Mind full of cares , and his Conscience of guilts : And by all these woful effects , inflames his Reckoning with God , and treasures up wrath for him against the day of wrath . All which arises from the want of a frequent Remembrance of our Mortality . For did we but often ruminate upon this , that it is but a very little while that we have to enjoy the Comforts of this Life , and that within a very few years , yea , perhaps a few days , we shall be stript of them all , and be sent as Nakedly out of this World as ever we came in ; and when we are gone hence , of all the Goods that we have left behind us , we shall have nothing to live upon to Eternity , but only the Good that we did with them , the Necessities that we Relieved , the Oppressions that we Eased , the Nakedness that we Clothed , and the Hunger that we Satisfied : these indeed will follow after us , and feed us with content and happiness to eternal Ages . But if we are destitute of these , we shall ere long be Shipt off from all our present enjoyments , and be Landed in another World , upon a strange Inhospitable Shore , and there be left miserable poor Wretches , without so much as one drop of the Comforts we now enjoy to satisfie our Tormenting desires , or to quench our still raging Thirst after happiness : Then we shall Wish a thousand and a thousand times over , that instead of gratifying our Luxuries with the mispence of our Wealth , or feeding our insatiate Avarice with the continual increase of it , we had by doing works of Piety and Charity with it , made our selves friends of the Mammon of unrighteousness , that so when we failed , they might receive us into everlasting habitations , and there entertain us with pleasure and delight for ever . Well then , seeing that ere it be long we must leave all these our present possessions behind us ; it highly concerns us , while we enjoy them , to do all the Good that we are able with them : and seeing we are allowed to carry nothing of them but the Good we do with them along with us , to enrich and maintain us in our Eternal condition ; by doing Good with our Wealth , we shall Convert and Proselyte it , and make that an Offering which others make an Idol ; we shall make this Earth Tributary to Heaven , and in a much nobler Sense than the new Systeme of Astronomy teaches , advance it into a Star , and a Celestial Body : by this we shall transmit it into the Eternal World , as it were , by Bill of Exchange , there to be repaid us , Ten Thousand fold in Glory and Honour and Immortality , and Ten Thousand Ages hence we shall be enricht with the product of it , and receive a vast revenue of Happiness from it for ever . Suppose now that you were a Merchant in a far Country , where you were allowed for an uncertain time the benefit of free Trade and Commerce , in order to your gaining a good Estate to maintain you whenever you should be forced to return to your own Native Soil , would you be so indiscreet as to lay out all the product of your Merchandise in Building fine Houses , or purchasing great Farms , when you know not how soon you may be commanded to depart , and to leave all these immoveable Goods behind you , or rather would you not think your selves obliged by all the Laws of Interest and Discretion to convert all your Gain into portable Wealth , into Money or Jewels , or such moveable Commodities , as when you depart hence you might carry home along with you , and there be able to maintain your selves in many years ease and plenty . Do but think then , and think it often , that here you are strangers , and foreign Merchants ; that you came hither from another World , to which you know not how soon you must return again ; that all the Wealth , the Houses and Lands , you gain by your present Commerce , are immoveable Goods , which you must leave behind ye when ye go from hence , and that there is nothing of them Portable , but what you lay out in Piety and Charity ; and that therefore it concerns you , while you have opportunity , to store and treasure up a plentiful proportion of these , that so when you are Shipt off into the Eternal World , you may carry such an Estate of them thither with you , as may suffice to maintain you there in Glory and Happiness for ever . IV. That we should frequently remember our Mortality , even in the midst of our most happy Circumstances here , is highly necessary to fore-arm our minds against the Terrors of Death . Whilst we abound with the enjoyments of this Life , we are apt to put far from us the evil day , and with the rich Churl in the Gospel , to promise our selves many years Ease and Voluptuousness in this World : So that Death generally steals upon us before we are aware , and like a Thief in a frightful Vizor surprises in the midst of a deep Security , and after we have strugled with him a few moments to no purpose , robs us of our Lives and our Happiness together . And O how terrible must Death be when it approaches a man under such Circumstances ; when the poor deluded wretch hath been just Singing a soft Requiem to himself , Soul take thy rest and ease , thou hast goods laid up for many years , and many years to possess and enjoy them ; For Death now to pronounce that fatal sentence , Thou fool this night shall thy soul be taken from thee . Now when he thought all was safe , and concluded himself secure of a long Lease of Life and Happiness : Now before he hath given himself the leisure to think of his Dying hour , or to fortifie his Heart with any wise or good Thoughts against the Terrors of this terrible one , that is just now brandishing its fatal shaft at his breast ! How must it needs blank and amaze and confound him ? and what a trembling horror must it strike through his Heart , to see himself thus unexpectedly hurried away , one part of him to the Grave , and the other to Eternity , now when he thought himself so securely possessed of a long enjoyment of the good things of this Life . Wherefore as we would be fore-armed against the Terrors of Death , and enabled to abide his dreadful approaches with a firm and constant Mind , it concerns us now while we are surrounded with the Joys and Pleasures of this Life , to entertain our Minds with frequent thoughts and remembrances of him ; to retire now and then into the Charnel-house , and there to read Lectures to our selves upon the Skelitons and Deaths Heads , those emblems and representations of our approaching Mortality : and from them to take such lively Pictures and Ideas of this King of Terrors , as may render his grim visage and fearful addresses more familiar to us , and give our thoughts a more intimate acquaintance with him , and with the manner and method of his approaches ; with what an Army of Diseases he is wont to lay Siege to the Fort of our Life ; and how in despite of all the resistances of Nature , he plants and quarters them in our Veins and Arteries , and Stomachs and Bowels , and from thence infests us all over with continual Anguish and Pain : how when he hath tired and exhausted us with his continued Batteries , and worn out our strength with an uninterrupted succession of wearisom Nights to sorrowful Days , he at last storms the Soul out of all the out-works of Nature , and forces it to retire into the Heart ; and how when upon this last retreat of Life he hath marked us for dead , in a cold Baptism of clammy and fatal Sweats , he summons our weeping Friends together , to assist him in grieving us with their parting kisses , and sorrowful adieus ; and how at length when he is weary of tormenting us any more , he rushes into our Hearts , and with a few mortal Pangs and Convulsions tears the Soul from thence , and turns it out to seek its fortune in the wide world of Spirits , where it is either seized on by Devils , and carried away to their dark Prisons of Sorrow and Despair , there to languish out its Life in a dismal expectation of that dreadful day wherein it must change its bad condition for a worse ; or be conducted by Angels to some Blessed Abode , there to remain in unspeakable Pleasure and Tranquillity , till the great day of its Coronation with a Glorious Resurrection . If we would thus frequently survey our approaching Mortality in all the Circumstances and Appendages of it , we should hereby familiarize its Terrors to our Minds , so that when ever it happens to us , our thoughts which have been so long accustomed to converse with it , will be much less startled and amazed at it , and the often remembrances we have past upon it , will put us upon laying in such wise and good Thoughts and Considerations as are best able to fortifie our minds against it , and to inspire us with Courage and Alacrity under it . V. And Lastly , Frequently to remember our Mortality in the midst of our most happy Circumstances here , is highly necessary to excite and quicken us in our Preparations for Eternity : and hence it is that we are so often called upon in this Militant Estate to consider our latter end , Deut. 32. 29. and by the examples of the best men , are invited So to number our days that we may apply our hearts unto wisdom , Psal. 90. 12. and to wait till our change comes , Job 14. 14. To which end also we are put in mind , that Here we have no abiding City , Heb. 13. 14. and that it is appointed for all men once to dy , Heb. 9. 27. and that our life is even as a vapour that appears for a little time , and then vanishes away , Jam. 4. 14. And to this purpose the Apostle applies this consideration , 1 Cor. 7. 29 , 30 , 31. Now this I say , brethren , ( i.e. of our uncertain abode and continuance here ) ( upon which he exhorts us to compose our selves to a great indifferency as to the things of this World ) it remains , that they that have wives , be as if they had none : and they that weep , as though they wept not : and they that rejoyce , as though they rejoyced not : and they that buy , as though they possessed not : and they that use this world , as not abusing it : for the fashion of this world passeth away , i.e. Since your time here is so very short and uncertain , see you endeavour beforehand to loosen your selves from this World , and to put your selves into a fit posture to leave it ; for 't is but a short Scene of things , that will quickly be shifted , and then there will an Eternal state of things succeed . And indeed , since to Dy well is the last Act and final Consummation of our Life ; it must needs highly concern us , to arm and prepare our selves for it beforehand , lest we lose the prize , by stumbling just at the Goal ; and after a long Voyage , miscarry within sight of Harbour . For in the hour of Death we throw our last Cast for an Eternity of Happiness or Misery : And how much are we concerned to throw that well , upon which so vast a Stake depends ? O my Brethren , it is a most serious thing to Die , to pass this dark Entry of Eternity , through which , as we go right or wrong , we are made or undone for ever : For to carry us right through , 't is not a few Death-bed sorrows , or good wishes ; 't is not a few extorted Promises , or forced Resolutions , or rack'd Confessions , and Lord have mercy upon us . O no , to Die well is an expensive Passage , which we shall never be able to defray , unless we carry along with us a very great stock of Spiritual Preparations . We shall have need of a strong and active Faith ; of a Mind well furnished with wise and good Considerations , of a deep and large , and a tried Repentance , of an unrestrained Charity , of a confirmed Patience , of a profound Submission to the Will of God , and a well grounded Hope of a blessed Eternity . For without all these together , we shall be very ill accoutred to Die , and run a fearful hazard of miscarrying for ever . And these are such things as do not usually spring up like Mushromes , in a night , and much less in the disturbed moments of a Dying hour ; but do ask a much larger and serener Season to grow and ripen in . But if whilst we are entertaining our selves among the Joys and Pleasures of this Life , we banish from our Minds the remembrance of our Mortality , and look upon Eternity as a thing at a vast distance , this will put us upon delaying and deferring our preparation for it . For in this temper we shall be apt to conclude , that we have time enough to come to begin and compleat our Repentance , and that we may safely indulge our selves yet a good while longer , in the free injoyment of our own hearts desires , and sin on at present upon this Security , that we will certainly Repent hereafter ; and by this easie Train do men toule themselves on through the several stages of their Sin and Life , till they arrive at their Death-bed , and then they begin to think of Repenting in good earnest . But then alas , what will they be able to do , when their Thoughts are continually disturbed with the care of disposing their Affairs in this World , and the frightful prospect they have of the other . When their Minds are distracted with incessant Pain and uneasiness ; so that it is not in their power to consider so much as a quarter of an hour together ; when through the stupor and indisposition of the Organs of their Reason , they are not able to range their scattered and unwieldy Thoughts into any of those sober Reflexions and serious Meditations , that are necessary to the forming of a sincere Repentance ? In effect therefore for men to refer their Repentance to a Death-bed , is the same thing as to retire into a Battel to Meditate , or to set up a Closset to study Philosophy in , in the head Quarters of an Army , where most men are as capable of free and undisturbed Contemplations , as they are of Repenting amidst the Tumults and Hurries of a Death-bed . And yet upon this dismal extremity do men commonly cast themselves , through their neglect of remembring their approaching Mortality . Whereas did they but often remember and seriously reflect on it , they would as soon dare eat Fire , as defer their Repentance upon the uncertain hopes of futurity . For alas , what is vain Man , that he should talk of Repenting hereafter , when perhaps while the words are in his mouth , the earnest of Death is in his Head , or Heart , or Bowels ; when for all he knows , he may be inflamed with a Fevor with what he hath drank to day , or stifled with a Surfeit with what he shall eat to morrow ; when he may expire his Soul with his next Breath , or suck in his bane with the next Air ; and so many unlooked for accidents may presently put an end to all his talk of Repenting hereafter , and render it impossible for ever ? Now of what dismal consequence would it be , should I be thus surprized ? If while I presume upon my future Repentance , I am merrily Sinning on , I should all of a sudden be hurried away out of the company of my Jovial Associates , into that of houling and tormented Spirits : And from my Songs and Laughter , into weeping , and wailing , and gnashing of Teeth . How would it blank and amaze me to think , that ever I should be so mad , as to run such a desperate hazard ? How dare we then talk of Repenting hereafter , when we consider , that it is not in our power to command so much as one moment of future time ? When for all that we know , the hope of Eternity , which is now in our hands , may be lost for ever , and drop through our Fingers before to morrow morning ? And that when we lye down at night , and fall asleep securely in our Sins , we do not know , but before the next Twilight we may awake with horror and amazement in Hell ? Let us seriously consider therefore , that the present time only is in our power ; and that as for the future , it is wholly in God's : and that therefore when we defer our Repentance to the future , we do , as it were , cast Lots for our Soul , and venture our Everlasting hopes upon a contingency which is not in our power to dispose of . For all we know , this may be the Evening of our day of Trial ; and if it be , our Life and Eternity depends upon what we are now doing . Wherefore it highly concerns us , by all the regard we owe to our own Everlasting safety , wisely to manage this last Stake , the winning or losing whereof may be our making or undoing . Thus will the frequent remembrance of our Mortality put us upon laying in good store of Spiritual provisions against that great day of Expence . For he who often considers the great uncertainty of Life , the dreadful approaches , the concomitant Terrors , and the momentous issues and consequents of Death ; must be strangely stupified , if thereby he be not vigorously excited , to fore-arm and fortifie himself with all those Graces , and Defences , that are necessary to render his Departure hence easie , and safe , and prosperous . And now having done with the Text , I shall only crave your leave to say a few words upon this sorrowful occasion ; viz. The Funeral of our common Friend , Sir John Buckworth , who perhaps while he lived , was a person as eminently known , as ever any Merchant that trod the Exchange of London . And indeed considering the great share he had of Intellectual Endowments , He was a Gentleman that seemed to have been mark'd out by Providence , to make a considerable Figure among Men. For First , Nature had inrich'd him with a clear bright Mind , with a quick Apprehension , a prompt Memory , a steady and a piercing Judgment , together with a natural presence of Mind , and fluency and readiness of Speech , which inabled him upon all occasions easily to express his own conceptions of things in very clear and apt Language . All which Natural Indowments he had vastly improved and cultivated , by a long and curious Observation and Experience . For as Nature had fitted him for an active Life , so Providence soon introduced him upon the stage of Action . For as he was born a Gentleman , so he was educated a Merchant ; which perhaps is one of the most advantagious Academies in the World , to instruct the Mind in the knowledge of Men , and the management of Humane Affairs . His Education furnished him with a fair opportunity of seeing the World , as well abroad , as at home ; and of prying into the Intrigues of Commerce , and into the Manners and Interests of Men ; whence he drew so many wise and useful Observations , as rendred him a Prince among Merchants , and an Oracle of Trade ; insomuch that he was thought worthy to be chosen Deputy-Governour of that wise and great Company of the Turky Merchants ; and was perhaps as much consulted by his Superiors , about the Interest of the English Trade , and the Mysteries of Commerce , as any one Merchant of this City or Nation . Thus for his Intellectuals . As for his Morals ; I believe that all that knew him , will allow him this Character , That he was a Gentleman of great Integrity and Fidelity to his Trust ; of exact Justice and Righteousness in his Commerce and Dealings : That he was a studious and successful Peace-maker : And great part of his Time , before he was called up by his Prince , into a more busie and active Station , being spent in Arbitrating differences between Man and Man : in which he was so expert , so impartial and prosperous ; that I am apt to think he cemented as many broken Friendships , reconciled as many Quarrels , and adjusted as many Differences , ( which otherwise might have flamed out into destructive breaches ) as most of those blessed Peace-makers that are gone before him . Consider him in his respective Relations , and there all that knew him I am sure will allow him to have been a Faithful , a Loyal and useful Subject to his Prince , a kind and obliging Husband to his Lady , a tender and a wise Father to his Children , a prudent , careful and benevolent Master to his Servants ; and in a word , a wise Counsellor , a faithful Friend , and a just and diligent Correspondent . As for his Religion , he was a hearty Protestant of the Church of England , which upon mature Judgment , and upon thorow Information , he preferred for the Loyalty of its Principles , the Simplicity of its Doctrines , and the Primitive Purity of its Worship and Discipline , before all the Churches in the World ; and what his Judgment was of our Church , he visibly exprest by his constant attendance upon the Publick Offices of our Religion upon the Lord's day , from which he never absented , but when he was either detained by Sickness , or some very urgent and unavoidable occasion ; and in which he always demeaned him with all the profound Reverence and Devotion that outwardly expresses a Mind inspired with a Pious Sense of its Duty , and of the awful presence of the great Majesty of Heaven . Thus he Lived , and as for his Death , though it was accompanied with all the Circumstances that could render a man fond of Life , and make him play loth to depart , though he had a plentiful Estate , a loving and beloved Wife , dutiful and hopeful Children , and these all of them happily disposed off and setled in the World to his own Hearts content : To leave all which at once , seems a very hard Chapter to a mind not well resolved ; yet all these together had no such effect upon him . Indeed not long before his Death , though then in perfect health , he seemed to have an Aboding of his approaching Fate ; for having to his hearts desire , disposed of his only Son in Marriage ( who was the last of his Children undisposed ) he hath been often heard to say , That now he thanked God , his business in this World was finished , and that it was high time for him to think of his Departure into the other : and when soon after he was seized with his last Sickness , he bore it with an invincible Courage and Constancy ; and though the last part of it was extremely painful to him , he underwent it without Complaint or Murmuring , with a Mind that seemed intirely resigned to the Soveraign Disposer of all Events . And when he perceived the approaches of Death , and found that he was going off this Stage of Mortals , he never shew'd the least sign of Regret or Reluctancy , but took a solemn leave of his Friends ; and which was much harder , of his dearest Relatives , who stood lamenting and weeping about him ; and this with a Mind very serious indeed , but in all appearance very calm and composed . And finally he gave up the Ghost like a brave Man and a good Christian , with a firm and undaunted Mind , and as one that had placed his main hope on the other side the Grave , and did expect to exchange an uneasie Mortal Life , for an Immortal one of Pleasure . And therefore though I make no doubt after all , but that as a Man , he had his Faults , ( and he that hath none let him cast the first stone ) yet I am sure he had his Vertues , and those very eminent ones too : And therefore it will highly become us who survive , in Charity to cast a Vail over the one , and in Piety imitate and transcribe the other ; That so with him , and all our other Christian Brethren departed this Life in God's true Faith and Fear , we may have our final Consummation in Bliss and Glory , through Jesus Christ our Lord : To whom with the Father , and Eternal Spirit , Three Persons and One God , be ascribed all Honour and Glory and Power and Dominion for ever and ever . AMEN . FINIS . 
A59276	----	A sermon preached on the occasion of a funeral at Gabuly in Ireland by a Dominican fryer. Dominican fryer. 1689 Approx. 6 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A59276 Wing S2641 ESTC R34238 14153630 ocm 14153630 102126 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59276) Transcribed from: (Early English Books Online ; image set 102126) Images scanned from microfilm: (Early English books, 1641-1700 ; 1069:14) A sermon preached on the occasion of a funeral at Gabuly in Ireland by a Dominican fryer. Dominican fryer. 4 p. [s.n.], London : 1689. Caption title. Imprint from colophon. Imperfect: pages stained and with print show-through. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Job X, 10 -- Sermons. Funeral sermons. Sermons, Irish -- 17th century. 2006-10 TCP Assigned for keying and markup 2006-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-12 Mona Logarbo Sampled and proofread 2006-12 Mona Logarbo Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A SERMON , Preached on the occasion of A FUNERAL At Gabuly in Ireland . By a Dominican Fryer . JOB X. v. x. Thou hast poured out like Milk , and crudled me as Cheese . BEloved , you see here what Job says of himself , yea Job , that holy Man ; he compared himself to Cheese , yes , he doth you Sirs , he doth to Cheese like Cheese , Thou hast curdled me or framed me . You know beloved , there are several sorts of Cheese , and several ways of making Cheese , which you , and you , and you understand . Like Cheese , yea , I say , like Cheese . You know when Cheese is first made , they take their Milk and let it stand till there come Cream upon it ; if this Cream be not put into a clean Vessel , or if Dust fall into it , or if not handled with clean Hands , it will be bad Cheese , and stinking Cheese . The tryal of good Cheese is by tosting ; if you put a piece of Cheese to the Fire , and if it does not drop , you , and you , and you , will say , 't is bad hungry Cheese , and you will not care to eat it ; no , no ; but if it drop 't is a sign 't was made by a good Huswife . Thou hast crudled me like Cheese . The Soul of Man is Cheese , be it good or bad : Yea , yea , hearken to this , by good trout , if we believe Augustine or St. Ambrose too ; and if ever the Soul hath Works in it , then it is like good Cheese , and will , and will drop at the Fire of Persecution ; it will not burn or stink as that old Rogues Soul , and that old Hogs Soul , that is there , and there , and there . Thou hast crudled me like Cheese . You see what Job says is true ; for he was good Cheese when all the Devils in Hell did bark at him and surrounded him , and that where his Wife tempted him , and I believe she was handsom too , yet notwithstanding them and hur , she was still good Cheese ; He was no dry nor lean Cheese , for he dropt , yea , and had Grace in him too ; but shew me a Man here that is such Cheese as he was , any of you all : I desire you , I desire you , St. Jerome , St. Thomas of Acquitaine , St. Dominick , St. Francis ; those were brave Men , not like you a pack of Rogues . Thou hast formed me like Cheese ; but hold , I say , I knew nothing of my preaching on this occasion till last night , and so having not timely notice , am forc'd to speak less methodical , then otherwise I should have done . But let me tell you in short , the fire of Hell , is already burning for you if you do not have a care and make your selves good Cheese , that hath Fat and Moisture in it ; if you do not , the Devil take you all for Knaves and Rogues ; and if you do not , you shall never go to Purgatory , no by God , you shall not ; and what will you do then ? Thou hast crudled me like Cheese . Last Sunday was St. Th — Day , a day that many Souls went ●●t of Purgatory , a day that the Gates of Heaven was opened , a day that such Villains as you might have ●hook off the Chain of your Sin , if you had truly prayed to St. Francis , and freely given your Alms and Charity . But hold , hold I say , instead of that you went to the Ale-house , and played at Cards , and did Swear , and Whore , and was Drunk : O damn'd Rogues ! Thou hast crudled me like Cheese . Nay , more than all this , is an aggravation to this business that lies before on you : The next day being Gabuly Fair , some of you that I am sure are hear at this time , stole a Bridle , a Bridle ; I say , you stole . Such great Villains you are , that you care not from whom you steal ; no , I say , not from whom : Nay , thou hadst as lief steal from a Gentleman as from a Clown . It is true , it is true , it is you , or you , or you , methinks is — Rogue . Does not he blush ? Yes he does . Well , I shall find him out before I am much older , yea , and tye him with that Bridel my self ; then all shall be beaten : How like a damn'd Rogue he will look ? I will take him , and put the Bitt in his Mouth , and will set the Devil on his Back , and make him gallop with spur-galled Sides to Hell. Thou hast crudled me like Cheese . And now beloved , it is time for me to speak of the dead Gentlewoman that lyes before me here , I assure you , She was good Cheese , and good fat Cheese too ; for many a drop has she sweat in going to Mass : She was Threescore and seven years old , a good Gentlewoman of a good and noble Extraction ; She had Cows and Sheep , and abundance of Horses ; She was no poor mellow Cheese ; She never stole a Bridle , no , she scorned it ; and a vertuous Woman she was , that I have known her to go 5 miles to Mass in a Frosty Morning , and a foot too , and yet she had Horses many ; She kept a good House , Bread and white Bread too , good Beer and Vsquebah ; for many a Dram have I had of her : And now let us fall on our Knees and pray for her Soul , saying , Ave Maria. FINIS . London , Printed 1689. 
A59876	----	A sermon preached at the funeral of the Reverend Benj. Calamy, D.D. and late minister of St. Lawrence Jewry, London, Jan. 7th, 1686 by William Sherlock ... Sherlock, William, 1641?-1707. 1686 Approx. 45 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A59876 Wing S3347 ESTC R21708 12568027 ocm 12568027 63396 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59876) Transcribed from: (Early English Books Online ; image set 63396) Images scanned from microfilm: (Early English books, 1641-1700 ; 703:16) A sermon preached at the funeral of the Reverend Benj. Calamy, D.D. and late minister of St. Lawrence Jewry, London, Jan. 7th, 1686 by William Sherlock ... Sherlock, William, 1641?-1707. [6], 34 p. Printed for John Amery ..., and William Rogers ..., London : 1686. Advertisement: p. 34. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Calamy, Benjamin, 1642-1686 -- Death and burial. Clergy -- Office. Funeral sermons. Sermons, English. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-11 Mona Logarbo Sampled and proofread 2004-11 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL Of the Reverend Benj. Calamy D. D. And late Minister of St. LAWRENCE JEWRY , London , Jan. 7 th . 1686. By WILLIAM SHERLOCK , D. D. Master of the Temple , And Chaplain in Ordinary to his Majesty . LONDON : Printed for John Amery at the Peacock , and William Rogers at the Sun ; both against St. Dunstan's Church in Fleetstreet . 1686. Imprimatur . Jan. 11. 1685 / 6 ; . C. Alston R. P. D. Hen. Episc. Lond. à sacris Domestics . To his much Esteemed Friends the Church-Wardens and Parishoners of St. LAURENCE Jewry , and St. MARY MAGDALANE Milkstreet . Gentlemen , THough I had no intention to make this Sermon Publick , yet I could not with any Modesty deny your Request , when you had paid so great a regard to the Counsel given you in it . I heartily Congratulate your happy agreement in the Choice of so excellent a Person to succeed the not-to-be-forgotten Dr. CALAMY , who , I doubt not , will deserve all that Honour and Kindness , which it is so natural to you , to show to your Ministers . I here present you with the Sermon , as it was Preached , excepting some few things at the beginning , which were left out in speaking , to shorten it , as much as I could , without injuring the Sense . I am sensible the Character falls very short of what our deceased Friend deserved , but it is every Word true , and I thought , had been as inoffensive too as it is true ; and so I believe it will appear to wise and considering men , and others may judge as they please . If it will contribute any thing to make both Ministers and People more faithful in the discharge of their several Duties , I have what I aimed at , both in Preaching and Printing it , especially if you please to accept of it as a Testimony of the sincere Respects of GENTLEMEN , Your very Humble Servant , WILL. SHERLOCK . 24 Matth. 45 , 46. Who then is a Faithful and Wise servant , whom his Lord hath made Ruler over his Houshold , to give them meat in due season ? Blessed is that servant , whom his Lord when he cometh , shall finde so doing . IN this and the fore-going Chapter , our Saviour acquaints his Disciples with the Signs and Prognosticks of his coming ; which plainly have a double aspect , both upon his coming to destroy Jerusalem , and upon his coming to judge the World : But the application he makes of it , is of universal use ; Watch therefore , for ye know not what hour your Lord doth come . v. 42. which is excellent advice , in what sense soever we understand the coming of our Lord ; for the coming of our Lord signifies his coming to take account of us , and whether we apply this to the Hour of our Death , or to the last Day of Judgment , still it concerns us to watch ; that is , to be always diligent and careful in doing our Duty , and discharging that Trust which is committed to us , that whenever our Lord comes , we may give up our Accounts with joy . The Words , I have now read to you , concern the Apostles of Christ , and their Successors , the Bishops and Pastors of the whurch , who are as much obliged to this watchfulness , as any other sort of persons , because as they have a greater Trust , so they have a greater Account to give . This we learn from 12 Luke 42 , 43 , v. where our Saviour having given that general advice to all his Disciples , to watch for the coming of their Lord , St. Peter particularly enquires , how far he , and the rest of the Apostles were concerned in it : Lord , speakest thou this parable unto us , or even to all . v. 41. To which our Saviour answers , Who then is that faithful and wise steward , whom his Lord shall make Ruler of his Houshold , to give them their portion of meat in due season ? Blessed is that servant , whom his Lord , when he cometh shall find so doing . Wherein our Saviour does particularly apply that general Advice to his Apostles and their Successors , his Servants , Stewards , and Ministers of the Gospel : and indeed those particular expressions which are here used do sufficiently acquaint us , to whom this Advice belongs . We need not question , who is here meant by the Lord , which is the peculiar Title of Christ in the New Testament , and it is as evident , what this Houshold is , which is the Church of Christ , The House and Temple of the living God , The Houshold of Faith , The Houshold of God. And Christ is said to be Faithful as a Son , or Lord , over his own House , whose House are we , if we hold fast the confidence , and the rejoycing of the hope firm unto the end , in distinction from Moses , who was Faithful as a Servant . The Rulers of the Houshold , or the Stewards in St. Luke , are the Apostles , Bishops , Presbyters , who are the Governours of the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Overseers , the Ministers of Christ , the Stewards of the Mysteries of God. The Meat , which they are to give in season , is the Word of Life , which with respect to the different degrees and perfection of Knowledge is compared to Milk , and to strong Meat : and therefore they are commanded to feed the Flock , to preach the Word , to be instant in season , out of season , to reprove , rebuke , exhort with all long-suffering and doctrine . This is sufficient to shew you , that my Text does principally concern the Bishops and Ministers of the Church , who are in an eminent manner the Servants of Christ in the Instruction and Government of his Church , which is his House ; and in speaking to these words , I shall observe this following method . I. Consider the Duty of Gospel-Bishops and Pastors , which is to Feed , and to Govern the Houshold of Christ. II. The Qualifications of Gospel-Ministers , which are Faithfulness and Prudence , a Faithful and Wise servant . III. The great rewards of such men , Blessed is that servant . I. The Duty of Gospel-Ministers whether Bishops or others , and that consists of two parts . 1. To Feed . 2. To Govern the Houshold or Church of Christ. They are appointed Rulers of his Houshold , to give them meat in due season . I. To Feed the Flock of Christ. This command Christ gave to Peter , and repeated it three times ; Simon , son of Jonas , lovest thou me more then these ? then feed my lambs , feed my sheep . Now to Feed , signifies to instruct men in the Knowledge of Christ , for Knowledge is the proper food and nourishment of the Soul , by which it grows in Spiritual Wisdom , and all Vertue and Goodness ; and is as necessary to our Spiritual Life , as natural food is to the Life of our Bodies . This is life eternal , saith our Saviour , to know Thee the onely true God , and Jesus Christ , whom thou hast sent . For this reason our Saviour appointed Stewards and Dispensers of the Mysteries of his Kingdom , whose whole business it should be to study the Divine Will themselves , and to instruct others . For this is a knowledge which must be taught ; Nature may instruct us in the Being of a God , and the differences between good and evil , and the plain Rules of Morality ; but the Mysteries of the Kingdom , the whole oeconomy of mans Salvation by Jesus Christ , is to be known onely by Revelation . Christ came down from Heaven to reveal this to us , and he instructed his Apostles , and his Apostles by their preaching and Writings instructed the Church , and have left us a standing Rule of Faith and Manners ; but yet it is necessary , that there should be some men peculiarly devoted to the Service of Religion , the study of the Scriptures , and the Work of the Ministry , to instruct and teach those who have neither leisure nor opportunities for enquiry , nor capacity to learn without a Guide , which is the case of the generality of Christians ; especially since Religion has been clogged with such infinite Disputes , and there has been so much art used to make the plainest truths difficult , obscure , and uncertain , to corrupt the Christian Faith , and to make it comply with mens sensual Lusts , or secular Interests . A Guide and Instructor is absolutely necessary , when there are so many Turnings and Labyrinths , wherein men may lose themselves , and their way to Heaven . But though there were no Disputes in Religion , no difficulty in understanding it , though all men were agreed about the way to Heaven , though the meanest Christian understood the Mysteries of Christianity , as well as the greatest Divine , yet there would be constant need of a Spiritual Guide , while men are apt to be unmindful of their Duty , and careless in the practice of it . The work of an Evangelical Pastor is not meerly to instruct the Ignorant , but to exhort , to reprove , to admonish , to watch over the Lives and Manners of Christians , to make seasonable Applications to their Consciences , to administer Comfort to afflicted Spirits , to excite and quicken the slothful , and to encourage the fearful and timerous , and to assist and direct men in their Spiritual Warfare , how to obtain a glorious victory over the World and the Flesh. This is to feed the Flock of Christ , and to give them Meat in due season , to instruct them in those things of which they are ignorant , and to put them in mind of those things which they already know , that their Faith may be turned into a principle of life and action , and this heavenly Food may be digested into Bloud and Spirits , to the edifying of the Body of Christ in all Christian Graces and Vertues . 2. Another part of the Ministerial Office consists in Acts of Discipline and Government ; Christ has made these Ministers and Servants , Rulers over his houshold . No Society can be preserved , without Order and Government , which is as absolutely necessary in the Church , as in the State. Christ is the Head of the Church , the Husband , the Shepherd , the Lord , which are all names of Authority and Power ; and the Church is his Body , his Spouse , his Flock , his Houshold , and Family , which are names of Subjection , and denote a regular and orderly Society ; but Christ has now left this World , and does not visibly appear among us , to direct and govern the Affairs of his Church ; he is ascended into Heaven , where he sits at the right hand of God , and exerciseth an invisible Power and Providence for the defence and preservation of his Church on Earth : He governs us by his Laws , and by his Spirit , and by his Ministers : for when he ascended on high , he led captivity captive , and gave gifts to men . And he gave some , Apostles : and some , Prophets : and some , Evangelists : and some , Pastors and Teachers . For the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ : Till we all come in the unity of the Faith , and of the knowledge of the Son of God , to a perfect man , unto the measure of the stature of the fulness of Christ. When our Saviour was risen from the dead , he tells his Disciples , All power is given unto me both in Heaven and in Earth . Go ye therefore , and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost : Teaching them to observe all things whatsoever I have commanded you : and lo , I am with you alway , even unto the end of the World. This is their Commission to preach the Gospel , and to govern his Church ; which was not meerly a Personal Commission to the Apostles , but extends to all their Successors , as appears from Christ's promise to be with them in the discharge of his Ministerial Authority to the end of the World. Thus St. John acquaints us , that Christ after his Resurrection appeared to his Apostles , when they were met together , and said unto them , Peace be unto you , as my Father hath sent me , so send I you . And as he had said this , he breathed on them , and said unto them , Receive ye the Holy Ghost . Whose soever sins ye remit , they are remitted unto them ; and whose soever sins ye retain , they are retained . This invested them with Authority , but then the actual communication of Power , which , especially at that time , was necessary to the discharge of their Office , was reserved for the descent of the Holy Ghost ; and therefore our Saviour commanded them , Not to depart from Jerusalem , but to wait for the promise of the Father , that is , the gift of the Holy Ghost . For says he , Ye shall receive power after that the Holy Ghost is come upon you , and ye shall be witnesses unto me both in Jerusalem , and in all Judea , and in Samaria , and unto the uttermost parts of the Earth . And accordingly we find , that during the time of the Apostles , the Supreme Authority of the Church was in their hands , which they committed to their Successors , and has ever since been exercised by Christian Bishops and Presbyters , with regard to their different Order and Power . But what is this Power which Christ hath given to his Ministers ? They have no Rods , nor Axes , as secular Princes have , to compel men to the Faith of Christ , and to force their obedience . No , this is contrary to the Genius and Spirit of Christianity . If men will be Infidels , if they will be wicked , we cannot help it : For though we walk in the flesh , we do not war after the flesh : For the weapons of our warfare are not carnal , such as earthly Princes use , but mighty through God , to the pulling down of strong holds , Casting down imaginations , and every high thing that exalteth it self against the knowledge of God , and bringing into captivity every thought to the obedience of Christ. Our Saviour in my Text acquaints us what this Power and Authority is ; he makes them Rulers over his Houshold , to give them meat in due season . This is the Authority Christ hath given to his Ministers , to instruct , to exhort , to advise , to admonish , to reprove , and that with sharpness too , when there is occasion for it , according to the power which the Lord hath given to edification , and not to destruction ; as St. Paul speaks . But what Authority is this ? May not every Christian do the same ? Is it not the duty of us all , as we are able , to instruct , exhort , reprove one another ? Yes , it is ; and I would to God it were more generally practised : but yet every private Christian cannot do this with the Authority of a Bishop , or a Gospel-Minister : The Instructions and Exhortations of private Christians , are acts of Friendship and Charity ; and the obligation to it , is that mutual concernment and sympathy which the Members of the same Body ought to have for each other : In Gospel-Ministers it is an act of Authority , like the Censures of a Father , a Magistrate , or a Judge . We do not pretend indeed , as St. Paul speaks , to have dominion over your Faith , to exercise a kind of Soveraign Authority , to oblige you to believe any thing meerly because we say it ; but yet our Authority is such , that if in the exercise of our Office we explain the Articles of Faith and Rules of Life to you , it lays an indispensible Obligation upon you , carefully to examine what we say , and not to reject it , without plain and manifest evidence , that what we teach you is not agreeable to the Will of God revealed in the Scriptures . For when we come in the Name and Authority of Christ , that man who rejects our Message , without being sure that we exceed our Commission , rejects the Authority by which we act ; and he that despiseth , despiseth not man , but God. It is our Work and our Commission to instruct you , and it is your Duty to be instructed ; and whoever shall wantonly reject any Doctrines which do not suit with his humour and interest , or oppose some popular mistakes and prejudices against the Instructions of his Guide , or turn away his ear from instruction , and heap to himself Teachers , having itching ears , such a man must give a severe account of this neglect and contempt to the great Bishop and Shepherd of Souls . While we are careful to discharge our Office in pursuance of that Trust our Great Master hath committed to us , what our Saviour tells his Apostles is true of the meanest of us all ; He that heareth you , heareth me : and he that despiseth you , despiseth me : and he that despiseth me , despiseth him that sent me . The like may be said of the Exhortations , and Counsels , and Directions , and Reproofs , of our Spiritual Guides , they carry great Authority with them ; they are not like the private Admonitions of our Friends , who exhort and reprove out of kindness , and their particular concernment for us : To reject such Counsels as these , does mightily aggravate our sin and our condemnation , as every thing does , which makes our sin more wilful and obstinate ; but to reject the Counsels and Reproofs of our Guide , is a new act of disobedience to that Authority which Christ has set in his Church . Whether you will hear , or whether you will obey , we must exhort , reprove , advise ; and wo be to us , if we do not , and wo be to those who will not hear , who will not obey . Our great Master looks upon this as a contempt of his own Authority , and this is all the Authority we have . We cannot force you to obey our Counsels or Reproofs , but ours and your Master will severely punish you , if you do not . In a word , the Instructions , Reproofs , and Censures of Christ's Ministers , carry such Authority with them , that they can receive into , or shut out of the Communion of the Church , which is the onely visible state of Salvation . Remission of sins , and eternal Life , is ordinarily to be had onely in the visible Communion of the Church , and therefore the Power of Receiving into the Church by Baptism , and of Casting out of the Church by Excommunication , which is the onely Authority Christ hath given to these Rulers of his Houshold , to Receive in and cast out of his Family , is called a Power of Remitting or Retaining sins , because the forgiveness of Sins is to be had onely in the Communion of the Church , and no man belongs to the invisible Church , who does not live in Communion with the visible Church , when it may he had . The Authority of Christs Ministers is to feed those , who are of his Houshold , to give them their meat in due season , and to judge who shall belong to this Houshold , who shall be received in , or cast out of Christs Family : This is the highest Act of Church Authority on Earth , and the onely Sanction of all our instructions , counsels , and reproofs ; and therefore this Authority is not intrusted with every Gospel-Minister , but is committed to the chief Governours of the Church , the Bishops who succeed into the ordinary apostolical Power . II. Let us now consider the due Qualifications which are required in Gospel-Ministers , and they are two : Faithfulness and Prudence , Who is that Faithful and Wise Servant ? First , Faithfulness : Now Faithfulness in a Servant consists in being true to his Trust ; and when this is applied to Preaching the Gospel , it signifies , that he is extreamly careful to publish the whole Mind and Will of God ; which as it concerns us in this Age , includes these following Rules : 1. To be careful to acquaint our selves with the Will of God , that we may be Scribes which are instructed unto the Kingdom of Heaven , who are like unto a man that is an housholder , which bringeth forth out of his treasure things new and old . The Priests lips must preserve Knowledge , but we must first have it , before we can teach it others ; and since none of us now pretend to immediate Inspirations , this is a work of difficulty and labour , and requires as much faithfulness in our Studies , as in the Pulpit . It is no argument of Faithfulness , whatever it may be of Diligence , to run like Ahimaaz without Tidings , to vent some crude and indigested thoughts for the Oracles of God. 2. Faithfulness requires us to preach nothing for the Will of God , but what we are sure to be so ; to deliver no Message , but what we have received in Commission ; not to indulge our own private conjectures and fancies , nor think to mend and sublimate Religion by Philosophical Speculations , but to content our selves with the simplicity of the Gospel , to Preach Christ Jesus , and him Crucified . Nothing has done greater mischief to Religion , than when the very Teachers of it have been ambitious to be Wise above what is Written . All the Articles of the Christian Faith , as distinguisht from the Principles of Natural Religion , can be known onely by Revelation ; and therefore there is no reasoning about them any farther , than to know what is revealed , and what is not revealed , is so uncertain , and so useless , that it is not worth the knowing . Since we preach in the Name , and by the Authority of Christ , we ought not to instruct our People in any thing but what we have his Authority for , for this is to exceed our Commission . Other nice Speculations may entertain us in private Conversation ; but when we preach in the Name of Christ , let us onely preach his Gospel , and teach them to observe and do whatsoever he hath commanded us . 3. Faithfulness requires , that we preach the whole Will of God ; that we instruct men in all the Articles of the Christian Faith , especially where there is any apparent and present danger of a mistake ; and that we teach them every part of their Duty to God and men , especially such Duties as they are most unwilling to learn , and most averse to practice . This is an essential part of Faithfulness , & requires no small courage too . There are no times so bad , no hearers so captious , but they will very well bear some general commendations of Religion , or some common Topicks about Vertue or Vice ; which are of great use too , especially in such a sceptical and unbelieving Age , as this . But a faithful discharge of our Ministry requires somewhat more ; a particular application to the Consciences of men , according to their wants and necessities , not so much to consult what will please them , as what will do them good . It mightily concerns a Gospel-Minister , as far as he can , to maintain a fair reputation in the World , but a good name is nothing worth , when we can do no good by it , when we cannot get or maintain a good name without neglecting our Duty , or betraying the Souls of men . I had a thousand times rather , that men should reproach and revile me for instructing them in such Duties , as they cannot with patience hear of , than that they should commend me for my silence . It is hard to live in any Age , wherein there are not some popular Errors , or some popular Vices to be corrected ; and it is a very dangerous thing to meddle with any thing that is popular . But what is danger to that man , who is in a greater danger by the neglect of his Duty ? Shall any man call himself a Minister of the Gospel , and a Servant of Jesus Christ , and in such an Age , as we now live in , be ashamed or afraid to cenfure or consute the Errors of Popery or Fanaticism , or to reprove Schism and Faction , because they are very popular Vices . Let a man so account of us , as the ministers of Christ , and stewards of the mysteries of God. Moreover , it is required in stewards that a man be found faithful . But with me it is a very small thing that I should be judged of you , or of mans judgment : as St. Paul speaks . When we leave our several Flocks , it will be infinite satisfaction to us , to be able to say , as St. Paul did to the Asian Bishops ; I take you to record this day , that I am pure from the blood of all men . For I have not shunned to declare to you all the counsel of God. Secondly , Prudence is as necessary in a Gospel-Minister , as Faithfulness is : By Prudence I do not mean Cunning and Subtilty , artificial Insinuations and Addresses , which are more like the Arts of Seducers , than of Gospel-Ministers , Who by good words , and fair speeches deceive the hearts of the simple . Prudence will not allow us in the neglect of any part of our Duty , whatever the event be ; but we must renounce the hidden things of dishonesty , not walking in craftiness , nor handling the word of God deceitfully , but by manifestation of the truth , commending our selves to every mans conscience in the sight of God. Wisdom and Prudence , as it is consistent with Faithfulness and Honesty in the discharge of our Trust , can signifie no more but this ; To Instruct , Exhort , Perswade , and perform all the parts and offices of a Gospel-Minister , in such a manner , as may render our instructions and perswasions most effectual ; to take the most convenient seasons , when men are most apt to be wrought on ; to teach them such things as are of most present use to them ; to use such Arguments as are most likely to prevail ; to avoid all unnecessary provocations , when the Duty it self , which we are to teach them is not the matter of the provocation ; for if men will be provoked with hearing of their Duty , there is no help for that . Prudence never dispences with any part of our Duty , but directs to the best way of doing it : a Faithful Servant does what he is commanded , and a Wise Servant does it in the most effectual manner . III. The last part of my Text concerns the great Rewards of such Faithful and Wise Servants ; Blessed is that servant . What this Reward is , we are not here particularly told . All good men , we know , shall be very blessed and happy in the other World , and we may reasonably presume , that Christ , who is the great Judge of the World , has reserved some peculiar marks of honour for his immediate Servants : This he plainly intimates to us , in that distinction he makes between the reward of a Prophet , and of a righteous man : He that receiveth a prophet in the name of a prophet , shall receive a prophets reward : and he that receiveth a righteous man in the name of a righteous man , shall receive a righteous mans reward . Our reward in Heaven will bare some proportion to the nature of our Work , and to that Service we do for God in this World. Now we cannot do any more acceptable service , than to serve God in the Gospel of his Son : to use our utmost endeavours to propagate Religion in the World , and to make other men wise , and good , and happy . Our Saviour himself came into the World on this very design , and was advanc't to the right Hand of Glory and Power , as a reward of it ; and those who are workers together with him , as St. Paul speaks , will receive some proportionable Reward also . The faithful discharge of this Duty is a work of infinite care and difficulty , that it made an Apostle himself cry out , Who is sufficient for these things . It requires the exercise of great care , and great prudence , and great patience ; it is abundantly enough to employ our whole time and thoughts either in studying the Will of God , or in attending the publick Ministries of Religion , or in private Addresses and Applications to men who want our Advice and Counsel ; we must contentedly bear all the Affronts and Insolencies of bad men , the Frowardness and Peevishness of many profest Christians , the Gain-sayings and Contradictions of sinners . We must go on and persevere in our Work , though our Persons and our Ministry be despised : when we are reviled , we must bless : when persecuted , we must suffer : when defamed , we must entreat : yea though we are made as the filth of the world , and the off-scouring of all things . This is not very pleasing to flesh and bloud , but the harder the work is , the greater will our reward be , if we be found faithful and wise Servants . Nay , there is no Work does so ennoble the Mind as this , and qualifie us for an excellent Reward . No man can faithfully discharge this Work , but it must purge and refine his Mind , and set him vastly above this World , and the little Concernments of it : It gives us a more clear distinct comprehensive knowledge of God and divine things , which is an Angelical perfection of the Mind and Understanding ; and he must be a strange man , who can be so constantly employed in the Contemplation of God , and the things which relate to another and a better life , and not find his Soul ravisht with those unseen and unspeakable Glories ; who is so constantly employed in taking care of other mens Souls , and takes no care of his own ; who is so frequent in his Devotions , as the very nature of our Work exacts from us , and not live a most divine and heavenly life : There are indeed some , who in the most Divine Employment are no great Examples of such a Divine Conversation ; but I fear they will not be found in the number of these faithful and wise Servants . Whoever heartily applies himself to the care of Souls , will in the first place take care of his own ; and the faithful discharge of this Duty , will raise us so much above the ordinary Level and Attainments of Christians , as will prepare us for a greater Reward , and advance us to a more perfect state of Glory . Nay , that immediate Relation we stand in to Christ , who is the Soveraign Lord and Judge of the World , if we approve our selves faithful and wise Servants , will secure us of a more excellent Reward . The Church on Earth and the Church in Heaven , is but one Church , one Houshold and Family ; and those whom he has made Rulers of his Houshold here , to whom he has committed the greatest places of Trust and Dignity , need not fear being degraded in the other World , if they adorn their Office , and faithfully discharge their Trust here : And therefore our Saviour tells his Apostles , Verily I say unto you , that ye which have followed me in the regeneration , when the Son of man shall sit in the Throne of his glory , ye also shall sit upon twelve Thrones , judging the twelve Tribes of Israel : that is , that their Reward and Glory in the other World , should answer to that place of Trust , and Power , and Dignity , which they had in the Church on Earth ; and this Promise is no more peculiar to the Apostles , than their Office was . In a word , if we consider what the state of the other World is , and who is King there , that it is the blessed Jesus , our Great High Priest , King of Salem , or the new Jerusalem , and Priest of the most High God , how mean and contemptible soever our Office is thought here , we need not doubt but the Scene will be mightily chang'd , when we come into that Kingdom where the King is a High Priest. Let this then , beloved Brethren of the Clergy , be a mighty Encouragement to us to be very diligent and faithful in the discharge of this great Trust ; whatever Difficulties we meet with , whatever Scorns , Reproaches , or Sufferings , it is but expecting a while , and our Lord will come , and his Reward is with him : and blessed , for ever blessed , is that Servant , whom his Lord when he cometh shall find so doing . Yea blessed , for ever blessed , as my Text gives us reason to hope , is this our dear Brother , whose Remains lie here before us , who , when his Lord came , was found thus doing . We may lament the loss of so kind a Relation , so true a Friend , so faithful a Pastor , and Fellow-labourer , according to the several interests we had in him ; but he , blessed Soul , has fought a good Fight , and finished his Course , and kept the Faith , and is now gone to receive a Crown of Righteousness , a Crown of Immortality and Glory . He is now gone to that great Bishop and Shepherd of Souls , whose Flock he has so carefully and diligently fed , and whose wandring and stragling Sheep he has reduced into the Fold . To that kind Shepherd who laid down his life for his Sheep , and therefore will not fail to reward those who have spent their lives , and were ready to have sacrificed them too , for the service of Souls . When we speak of so great a man , it is below his Character to mention such things as would be thought considerable Attainments in meaner persons ; though indeed a truly great man does nothing meanly . A great Mind gives a peculiar grace and decency to common Actions , as it was easie to observe in his very Mirth and freest Humours , that he never gave the Reins out of his hands , but governed himself by the strictest Rules of Prudence and Religion . But I shall confine my self to the subject of my Text , and consider him onely as a faithful and wise Steward , and therefore have very little to adde ; for I doubt not , but you who knew him , especially you who have enjoyed the benefit of his Ministry , and have lived under his Care and Conduct , have already applied what I have discoursed on this Argument , to your deceased Pastor ; and would I have chosen any particular man to have drawn the Character by , of a wise and faithful Steward , there are not many men I should sooner have thought on , than Dr. Calamy to have been the Pattern . That he did take care to give you Meat in due season , I need not tell you , because you all know it . If Preaching in season and out of season , if publick Instructions and private Applications , where they were needful or desired , be to feed the Flock of Christ , & to give Meat to his Houshold and Family , this he did , and that very faithfully and wisely too . In the first place , he took care to inform himself , and to furnish his own Mind with all useful knowledge ; and his constant Preaching , though without any vain affectation of Learning , which serves onely to amuse , not to instruct , did sufficiently discover both his natural and acquired Abilities . He had a clear and distinct apprehension of things , an easie and manly Rhetorick , strong Sense conveyed to the mind in familiar words , good Reasons inspired with a decent Passion , which did not onely teach , but move and transport the Hearers , and at the same time gave both light and heat : for indeed he was a good man , which is necessary to make a good Preacher ; he had an inward vital sense of Religion , and that animated his discourses with the same Divine Passions which he felt in himself . He did not entertain his Hearers with School-Subtilties , or a coniectural Divinity , with such thin and airy Speculations , as can neither be seen , nor felt , nor understood , but his chief care was to explain the great Articles of Faith , and Rules of Life , what we must believe , and how we must live , that we may be eternally happy . And he did ; as a faithful Servant ought to do , as he declared a little before his death , that he never preached any thing , but what he himself firmly believed to be true . I need not tell you what a troublesome World we have lived in for some years past , such Critical times as would try the Principles & Spirits of men ; when a prevailing Faction threatned both Church and State , and the fears of Popery were thought a sufficient Justification of the most illegal & irreligious methods to keep it out ; when it was scandalous to speak a word either for the King or the Church , when cunning men were silent , and those who affected Popularity swam with the Stream ; then this great & good man durst reprove Schism and Faction , durst teach men to conform to the Church , and to obey & honor the King ; durst vindicate the despised Church of England , and the hated Doctrine of Passive Obedience , though the one was thought to favour Popery , and the other to introduce Slavery ; but he was above the powerful Charms of Names , and liked Truth never the worse , because it was miscalled . His publick Sermons preached in those days , and printed by publick Authority , are lasting Proofs of this , and yet he was no Papist neither , but durst reprove the errours of Popery , when some others , who made the greatest noise and out-cry about it , grew wise and cautious . This was like a truly honest and faithful Servant , to oppose the growing Distempers of the Age , without any regard either to unjust Censures , or apparent Danger . And yet he did not needlesly provoke any man ; he gave no hard words , but thought it severe enough to confute mens errors without upbraiding or reproaching their persons . His Conversation was courteous and affable to all men , soft and easie , as his Principles were stubborn ; he could yield any thing but the Truth , and bear with any thing but the Vices of men . He would indeed have been the Wonder of his Age , had he not lived in such an Age , as ; thanks be to God , can shew many such Wonders , and yet in such an Age as this he made an Illustrious Figure ; though he had his Equals , he had not many Superiours . Thus he lived , and thus this good man died , for thus he was found doing when his Lord came . The first symptoms of his Distemper seized him just before his last Sermon at White-hall , but gave him so much respite as to take his leave of the World in an excellent Discourse of Immortality , which he speaks of with such a sensible gust and relish , as if his Soul had been then upon the wing , and had some fore-tast of those joys it was just a going to possess . And indeed he encountered the apprehensions of Death , like one who believed and hoped for Immortality ; he was neither over-fond of living , nor afraid to die . He received the Supper of our Lord , professed his Communion with the Church of England , in which he had lived , and in which he now died , and having recommended his Soul to God , he quietly expected how he would dispose of him . But I must not forget to tell you , that he died like a true and faithful Pastor , with a tender care and affection for his Flock . When he imposed this unwelcome Office upon me , he told me , he did not desire any Praises of himself , but that I would give some good advice to his People , who , said he , are indeed a very kind and loving People . And this was not the first nor the onely time I have heard him own not onely your kind reception of him at first , but the repeated and renewed expressions of your affection , which did signally manifest it self in his late Sickness , and now accompanies him to the Grave . A Character , which to your honour I speak it , you have now made good for several successions , and which , I hope , you will never forfeit . But what that good counsel is , he would have me give you , he told me not ; and therefore I can onely guess at his intentions in this . Were he now present to speak to you , I believe he could not give you better counsel than he has already done : and therefore my advice to you is , 1. To remember those Counsels and Exhortations , which you have heard from your deceased Pastor . Though the Sower be removed , yet let that immortal Seed , that Word of Life which he has sown , live and fructifie in your hearts , and bring forth the blessed Fruits of Righteousness . He has shewed you the plain way to Heaven , have a care you do not forget it , have a care you do not wander out of it . He has recommended the Communion of the Church of England to you . He has taught you to be Loyal to your Prince , and to be true to your Religion ; take care then , that neither your Religion destroy your Loyalty , nor your Loyalty corrupt your Religion : remember that beloved person , whose memory is dear and sacred to you , was neither a Rebel , a Papist , nor a Fanatick . 2. Since you have lost your Guide , a faithful and a prudent Guide , and the choice of a Successour is in your selves , be very careful , as the concernment of your Souls requires you should be , of your Choice . Consider what an Age we live in , which requires an experienced and skilful Pilot to steer a secure and steady course . Have a care of dividing into Factions and Parties ; let not meer private Interests or Friendships govern you ; if it be possible , admit of no Competitions , much less of Pulpit-Combats , which do oftner occasion lasting and fatal Divisions , than end in a wise Choice . Remember what a succession you have had of Great and Good Men in this Place , and let it be your ambition still to equal and out-do it , if you can . And now I shall conclude with one word to you my Brethren of the Clergy . We have lost a faithful and diligent Labourer in Gods Vineyard , in a time when we could ill have spared him ; let us then , who still survive , double our diligence , and express a greater Zeal and Concernment in the defence of Religion , and in the care of Souls . Let us remember that we are all mortal , and how little time we have to work in , we know not ; but let us so improve the remainder of our days , that when our Lord comes , he may own us for faithful and wise Servants , and bestow on us a Crown of Righteousness and Immortality . Which God of his infinite mercy grant , through our Lord Jesus Christ ; To whom , with the Father and the Holy Spirit , be Honour , and Glory , and Power , now and for ever . Amen . FINIS . ADVERTISEMENTS . ☞ A Sermon Preached before the Honourable House of Commons , by W. Sherlock D. D. Price 6 d. A Vindication of that Sermon from a Popish Remonstrance , 4 o. Price 6 d. Both sold by John Amery at the Peacock in Fleetstreet . A Discourse against Transubstantiation . Price 6 d. Doctrines and Practices of the Church of Rome truly Represented , in Answer to a Papist Mis-represented and Represented . Both printed for W. Rogers . Notes, typically marginal, from the original text Notes for div A59876-e390 1 Cor. 3. 16. 2 Cor. 6. 16. 6 Gal. 10. 3 Heb. 5 , 6. 20 Acts 28. 1 Cor. 4. 1. 1 Cor. 3. 2. 5. Heb. 12 1 Pet. 2. 2. 2 Tim. 4. 2. 20. Acts 28. 21. John 15 , 16 , 17. 1 Pet. 2. 2. 17. John 3. 5 Eph. 23. 10 John. 14. 4 Eph. 8 , 11 , 12 , 13. 28 Mat. 18 , 19 , 20. 20 Joh. 21 , 22 , 23. 1 Act. 4. 8 , 9. 2 Cor. 10. 3 , 4 , 5. 2 Cor. 13. 10. 2 Cor. 1. 24. 10 Luk. 16. 13. Mat. 52. 2 Sam. 18. 22. 1 Cor. 4 , 1 , 2 , 3. 20. Acts 26 , 27. 16 Rom. 18. 2 Cor. 4. 2. 10. Mat. 41. 2 Cor. 6. 1. 2 Cor. 2. 16. 1 Cor. 4. 12 , 13. 19 Mat. 28. 
A59884	----	A sermon preached at the funeral of the Reverend Richard Meggot D.D. and late Dean of Winchester, Decemb. 10th, 1692 at Twickenham by William Sherlock ... Sherlock, William, 1641?-1707. 1693 Approx. 28 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A59884 Wing S3355 ESTC R11116 12032317 ocm 12032317 52770 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59884) Transcribed from: (Early English Books Online ; image set 52770) Images scanned from microfilm: (Early English books, 1641-1700 ; 878:18) A sermon preached at the funeral of the Reverend Richard Meggot D.D. and late Dean of Winchester, Decemb. 10th, 1692 at Twickenham by William Sherlock ... Sherlock, William, 1641?-1707. [3], 26, [2] p. Printed for W. Rogers ..., London : 1693. Reproduction of original in Huntington Library. Advertisement: p. [1]-[2] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meggott, Richard, d. 1692. Church of England -- Sermons. Bible. -- N.T. -- Philippians I, 23-24 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-08 Melanie Sanders Sampled and proofread 2004-08 Melanie Sanders Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A SERMON PREACHED At the Funeral of the Reverend RICHARD MEGGOT D. D. AND LATE Dean of WINCHESTER , Decemb. 10 th . 1692. AT TWICKENHAM . By WILLIAM SHERLOCK , D. D. Dean of St. Pauls , Master of the Temple , and Chaplain in Ordinary to their Majesties . IMPRIMATUR , Geo. Royse R. R mo . in Christo Patri ac Dom. Dom. Johanni Archiep. Cantuar. à Sacris Domest . Decemb. 18. 1692. London : Printed for W. Rogers at the Sun over against St. Dunstan's Church in Fleetsteet . 1693. A SERMON Preached at the Funeral of Dr. Meggot , Decemb. 10. 1692. I PHIL. 23 , 24. For I am in a strait betwixt two , having a desire to depart , and to be with Christ , which is far better . Nevertheless to abide in the flesh is more needful for you . ST . Paul wrote this Epistle to Philippi from Rome , where he was in Bonds for the Gospel ; but though his Body was confined to a Prison , his Soul , his great Divine Soul was at Liberty to visit the Churches he had planted , to advise and counsel and comfort them , to encrease their Knowledge , and to confirm their Faith , to inflame their Zeal , and to spur them forward to more perfect Attainments in all Piety and Vertue . The Philippians seem greatly concerned least the Progress of the Gospel should be hindred by St. Paul's Imprisonment , and least they and the whole Church should be deprived of the Labours and Ministry of so great an Apostle , should this Persecution extend to Life , as they had reason to fear it would . As for the first , St. Paul assures them , That his Bonds were for the furtherance of the Gospel ; for his Imprisonment was taken notice of both in the Court and City , which made Men curious to know , what that Doctrine was , which he preached , and for which he suffered Bonds , and this published the Gospel more effectually than his Preaching could have done , v. 12 , 13 , &c. As for the second , he tells them , He was no farther concerned either about Life or Death , but that Christ might be magnified in his Body . If he lived , his Life was wholly devoted to the Service of Christ , and of his Church ; if he died , it would be for his own great Advantage . To me to live is Christ , and to die is gain ; vers . 20 , 21. and this made it a hard choice to him , whether he should desire to live or die : whether he should get rid of his Bonds , and make his Escape out of a troublesom World into the Regions of Ease and Rest , to reap the Fruit of his Labours here in the eternal Enjoyment of his Lord , whom he had so faithfully served ; or whether he should live to Encounter with a thousand Difficulties and Deaths in the Service of Christ , and of the Souls of Men. What I should chose I wot not : for I am in a strait betwixt two , having a desire to depart and to be with Christ , which is far better : nevertheless , to abide in the Flesh is more needful for you . Was there ever such a Dispute as this before , That a Man , who was as certain to go to Heaven , as he was to die ; who had himself been snatch'd up into the third Heavens , and had his Mind possest with strong and vigorous and lively Idea's of the Glories of that place , who had seen and heard such things as could not be expressed ; who saw a Crown , a glorious immarcessible Crown prepared for him ; I say , that such a Man should make any question what he should chose , whether immediately to take possession of this Crown and Kingdom , or to live longer in this World to suffer Bonds and Imprisonments , Hunger , and Cold , and Stripes , and all the ill usage , which he had so often met with , for no other reason but still to preach the Gospel , and to enlarge the Borders of Christ's Church . What a Contempt is this , not only of the little Pleasures and Satisfactions , but even of all the Miseries of Life ! what a Triumph is this over the World , over all the Frowns and Terrours of it ! what a Triumph is this over Self ! such a degree of Self-denial as the Gospel it self does not command , which is in some sence to deny Heaven , to deny all the Joys of Christ's Presence for the sake of doing good ! for it is to delay , to put off Heaven , to adjourn his own Happiness , that he may live the longer to serve his great Master , though with great Difficulties and Labours . What Love was this to his Lord ! what Love was this to the Souls of Men ! it is certainly the most perfect imitation of the Love of Christ , that is possible to Man ; Christ so loved us as to come down from Heaven to live a laborious Life , and to die an accursed Death for us ; this great Apostle so loved his Lord , and so loved the Souls of Men , that he made it his choice to stay some time out of Heaven , and to encounter all the Miseries and Terrours of this Life , to serve Christ and his Church . Where is this Divine Spirit now to be found ! Let us , my beloved Brethren , who are entrusted also with the Care of Souls by the great Shepherd and Bishop of our Souls , blush to think how far short we fall of this Example : let this inspire us with a flaming Love and Zeal for the Souls of Men , for whom Christ died , and make us at least contented to deny our selves some of the Ease and Security and Pleasures of Life , to serve the Church of Christ , which he hath purchased with his own blood . But to keep my self within some Bounds , I shall briefly Discourse on these two Heads , which are very proper for this Occasion , and very proper to my Text. First , The great Rewards of faithful Pastors and Ministers of Christ , and how much it is for their advantage to be removed out of this World. St. Paul was very sensible of this , which made him desire to depart , and to be with Christ , which is far better . Secondly , How necessary the Lives of such Men are to the Church , and what a great loss it is , when God removes them out of it . Nevertheless to abide in the flesh is more needful for you . 1. Let us then consider in the first place the great Rewards of the faithful Ministers of Christ , and how much it is for their advantage to depart , and to be with Christ. Now I do not here intend a comparison between Heaven and Earth : Good God! what different things are these ? and what Christian doubts , whether Heaven be a happier Place than this World ? Heaven ! whither no Troubles or Sorrows can follow us ; no persecuting Sword , no persecuting Tongue : where we shall be delivered from all the Wants , Necessities , and Infirmities of the Body , from Hunger and Cold and Nakedness , from wracking Pains and languishing Sicknesses ; where there is eternal Ease and Rest and Joy , without labour , without discontents , without quarrels ; where our Souls shall be perfected in knowledge and in love ; where we shall dwell in the Presence of God , see him as he is , and know him even as we are known ; where we shall dwell with Christ , adore his Love , behold his Glory , and be transformed our selves into the likeness and image of his Glory . We have but obscure imperfect Conceptions of these things now ; Heaven will out-do our highest Expectations , as much as the most perfect state of Happiness in this World , always falls short of what we expected ; and this is the case of all good Men , it is a mighty happy Change they make , when they remove from Earth to Heaven . But there are different Degrees of Glory in the next World , proportioned not only to our different attainments in Vertue , but to those different Trusts and Services which we have been employed in , and have faithfully discharged here . We read of the Reward of a Prophet , that he who gives a Cup of cold Water to a Prophet in the name of a Prophet , shall have a Prophets Reward , which must signifie some peculiar Reward that shall be bestowed on Prophets : We know so little of the other World , that we cannot conceive , what these different Rewards shall be : The Prophet Daniel represents it by an external Glory , 12 Dan. 3. And they that be wise shall shine as the brightness of the Firmament , and they that turn many to righteousness , as the stars for ever and ever . But our Saviour represents this by a different degree of Rule and Empire , 12 Luke 42. 43 , 44. And the Lord said , who then is that faithful and wise steward , whom his Lord shall make ruler over his houshold , to give them their meat in due season : This is the honourable Character of Gospel Ministers in this World , that they are Rulers in God's houshold , to instruct and feed them with the Word of Life ; and their Reward is proportioned to their Work ; Blessed is that servant , whom his Lord , when he cometh shall find so doing . Of a truth I say unto you , that he will make him ruler over all that he hath . What this Rule signifies in the other World is a Mystery to us , especially since we have fancied the other World to be only a State of Contemplation , not of Action , where we shall have nothing to do but to see God , and to love and to praise him , but no service to do for him ; but we know there are different orders of Angels , who are imployed in great Trusts and Offices , Arch-Angels , Angels , Thrones , Dominions , Principalities and Powers , which are names of Rule and Government , though we know not what their Power and Authority is nor how they Govern ; in like manner our Saviour promises his Apostles , verily I say unto you , that ye which have followed me in the regeneration , when the son of man shall sit on the throne of his glory , ye also shall sit upon twelve thrones , judging the twelve tribes of Israel , 19 Matth. 28. The like we may see in the Parable of the Pounds and Talents ; He who had gained ten Pounds had Rule over ten Cities ; and he who gained five Pounds had Rule over five Cities : for these Servants to whom the Lord gave these Pounds and Talents to improve , plainly signifie his Stewards , and the Ministers of his spiritual Kingdom : for no other Persons have in so peculiar a manner , this honourable Character of the Servants of Christ throughout the Gospel . And if there be Order and Government among the Angels themselves , Why should we think that there is nothing like this among glorified Saints ? if Angels are the Ministers of God , there is no reason to think that Heaven is a State of meer Rest and Contemplation , especially when Happiness consists in Action . And if Christ have any Ministers of his spiritual Kingdom in the next World , it is most reasonable to think , that those shall have the greatest Authority , and be employed in the noblest Services , who have been his faithful Stewards and Ministers in this World. For the Church on Earth and in Heaven is the same Church , though their State be very different ; and therefore they do not lose their relation to Christ , nor their station in his Church by removing to Heaven . It is a sacerdotal Kingdom , our High Priest is King , and therefore a Priest of Jesus , how mean soever this be thought now , will be one of the highest Characters in Heaven . What the Happiness of this is we cannot tell ; but we know that there are no empty Titles in Heaven , but every degree of Dignity there signifies a peculiar degree of Happiness , and what an advantageous exchange then is it for a faithful Minister of Jesus to be removed from Earth to Heaven . For let us consider what the State of Christ's Ministers is in this World ; what it was in St. Paul ' s days he tells us , 2 Cor. 6. 4 — 10. In all things approving our selves as the Ministers of God , in much patience , in afflictions , in necessities , in distresses , in Stripes , in imprisonments , in tumults , in labours , in watchings , in fasting ; by pureness , by knowledge , by long suffering , by kindnesses , by the Holy Ghost , by love unfeigned , by the word of truth , by the power of God , by the Armour of righteousness on the right hand and on the left ; by honour and dishonour , by evil report and good report , as deceivers and yet true ; as unknown and yet well known ; as dying and behold we live , as chastened and not killed ; as sorrowful , yet always rejoycing ; as poor , yet making many rich ; as having nothing , and yet possessing all things . Which describes a most laborious Life , a Scene of Wants , of Difficulties , of Sufferings ; a perpetual exercise of passive Vertues , to reconcile the most appearing Contradictions , to live and struggle and contend in this World , and to fetch their Comforts and Supports from Heaven . This indeed is not always the State of the Christian Church , nor of the Ministers of it ; but yet in the greatest external Prosperity of the Church , the Ministers of Religion , who discharged their Trust with Diligence and Faithfulness , find many difficulties to encounter . The care of Mens Souls is itself a mighty Trust , and Who is sufficient for these things ? consider but the Charge St. Paul gives to Timothy 1 Epist. 4. 11 , &c. Let no man despise thy youth , but be thou an example of the believers , in word , in conversation , in charity , in spirit , in faith , in purity ; give attendance to reading , to exhortation , to doctrine , neglect not the gift that is in thee , which was given thee by Prophesie , by laying on of the hands of the Presbytery : Meditate upon these things , give thy self wholly to them , that thy profiting may appear to all ; take heed to thy self , and to thy doctrine ; continue in them , for in doing this thou shalt both save thy self , and then that hear thee . Here is work enough to employ the whole Man , and our utmost care and diligence and prudence ; work for the Study , for the Closet , for the Pulpit , as the same Apostle exhorts and charges Timothy , to preach the word , to be instant in season , out of season , to reprove , rebuke , exhort , with all long-suffering and Doctrine , 2 Tim 4. 2. But yet though there be labour and diligence in this , it would be a delightful work , were our Labours always blessed with success ; could we rescue the Souls of Men from the Dominion of their Lusts , and from the Power of the Devil , could we turn them from Darkness to Light , and from the power of Satan unto God , but we must often expect to labour all might and catch nothing , we must contend with the Lusts and Vices of Men , must bear their Folly , their Frowardness , their Reproaches , and Censures , and injuries , be thought Troublesome , Pragmatical , and Busie-bodies , for our charitable Exhortations and Reproofs , and watchfulness over their Souls . And when the Church is at ease and rest from without , how often is it rent and torn in Pieces with Schisms and Heresies ? as St. Paul fore-warned Timothy , the time will come when they will not endure sound Doctrine , but after their own lusts , shall they heap to themselves Teachers , having itching ears , and they shall turn away their ears from the truth , and be turned unto fables , 3 , 4. ver . and what infinite Labours and Difficulties does this create to the Ministers of the Gospel , to heal the Breaches of the Church , to confute Heresies , Atheism , Infidelity , and to be scorned and persecuted for it with a bitter Rage and Zeal . That St. Paul might well add , But watch thou in all things , endure afflictions , do the work of an Evangelist , make full proof of thy ministry , 5 verse . We ought not indeed to be discouraged by such difficulties as these , because our Reward will be great in Heaven , but it will be a happy Day , when Our warfare shall be accomplished , when we shall cease from our labours , and our works shall follow us : when we can say with St. Paul , I have fought a good fight , I finished my course , I have kept the faith , henceforth there is laid up for me a Crown of righteousness . 2. Thus to die is their gain , Nevertheless , it is more needful for the Church , that they should abide in the flesh : And a great loss it is to the Church , when they die . I need not use many words about this , for the case is plain . The Death of every good Man who is very useful to the World , in what way soever he be useful , is a very great loss ; for Death puts an end to his doing any more good in this World : but as to take care of the Souls of Men , is to do the greatest good to Mankind , because the Happiness of our Souls is of the greatest concernment to us , so to lose a faithful and a prudent Guide must be the greatest loss . We indeed of this Church , have great reason to bless God , that he has sent forth so many able and painful Labourers into his Harvest , that it is not the loss of every good Man that can much affect us at ordinary times : For there are great numbers of wise and good Men to perpetuate a Succession of able and faithful Guides : but a St. Paul is at any time , and in any Age of the Church a great loss : Nay , Men who are much Inferiour to St. Paul , but yet fitted with peculiar Abilities to serve the Church at some certain Seasons , and in some difficult Circumstances , are a very sensible loss at such a time , when their service is most needful . A Man of Council and Conduct , who is fit to sit at the Helm , and knows how to steer in a Storm , is a great loss , in times of Difficulty and Trouble , when the Church is assaulted on all hands , and it is hard to avoid one Mischief or Inconvenience without running into another . A Man of Goodness and Temper , who knows how to govern his own Passions , and how to soften and manage the Passions of other Men , is a very sensible loss , when the Passions of Men are broke loose , and disturb the Peace of the Church , and even threaten the ruine of it . A Man of Learning and sound Judgment , who can distinguish between Truth and Errour in all its most artificial and flattering Disguises , is a great loss , when old Errours are revived , and new ones broached ; when we must dispute over again the very Being of a God , the truth of the Scriptures , and Articles of the Christian Faith. A Man of great Diligence and Industry , Courage and Resolution , to defend the Truth , to oppose Heresies and Schisms , to preserve the Unity of the Church , and the Integrity of the Christian Faith , is a very great loss , when the Church is encompassed and assaulted with busie and restless Enemies . A Man of an exemplary Life , and untainted Vertue , who shines like a Light in the midst of a crooked and perverse Generation , who maintains the declining Honour and Repuration of Religion and true Vertue , is a mighty loss in a profligate Age , when men are grown such Strangers to the sincere Practice of Vertue and Religion , that they begin to think there is no such thing . But I can go on no farther , the very mentioning of these things brings the fresh Idea of our deceased Brother to mind , and the afflicting Sense of that great loss , which we suffer by his Death . It becomes us to Reverence and Adore the Wisdom of the divine Providence , even when we cannot understand the Reasons of it . We are certain God is never wanting in his Care of his Church , and yet had we been made Judges of this Case , we should have thought it a very ill time to have spared him . He was abundantly furnished with all good Learning , both for Use and Ornament ; he was an accomplished Scholar , and a well studied Divine ; he knew Books and read them , and judged of them : He was a Scribe instructed unto the Kingdom of Heaven , who like a Housholder could bring forth out of his treasure things New and Old , 13 Matth. 52. He had carefully perus'd the ancient Philosophers , Orators and Poets , to discover what Nature taught , which gave him a truer Knowledge and greater Value for the Excellency and Perfection of the Gospel-Revelation . He had true and clear Notions of Religion , and he was Master of them ; he knew why he believed any thing , and was neither prejudiced nor imposed on by popular Opinions ; he was a hearty and zealously Assertor of the Doctrine , Worship , Government and Discipline of the Church of England ; he saw nothing material , which could be changed for the better , which made him jealous of Innovations , as not knowing where they would end . He was a Friend to all sincere Christians , pittied their Mistakes , and bore with their Frowardness , but did not think that Christian Charity required him to sacrifice Truth , or good Order and Government to the pretences of Peace and Unity . He was for several Years a very diligent and constant Preacher to a numerous Auditory , till his own Diocesan who knew his Worth , and the weakness of his Constitution , and was desirous to preserve him for the Service of the Church , provided this place where we now are , for his Ease and Health , and Retirement ; where he lived many Years a constant Preacher , though his Labours were then divided between his two Cures , which did not lessen his Preaching , but made the Benefit of it the more diffusive . For indeed he was an admirable Preacher , not for Noise and Lungs , but for well digested useful pious Discourses , delivered with all that becoming Gravity , Seriousness , and a commanding Elocution , as made them sink deep into the Minds of his Hearers , and made them hear . This I speak with Assurance and Confidence in this place , which was so long blessed with his Labours , with what fineness of Thought , perspicuity and easiness of Expression instructing and entertaining Images of Things , he expounded the Doctrines , and inculcated the Laws of our Saviour ; how plainly he Taught , with what Vehemence and Passion he Exhorted , with what tender Sharpness he Reproved : remember how he used both to Please and Instruct , to Chide and Shame you without making you angry , how he has warmed and chaffed your Minds into the most pious and serious Resolutions , and sent you home from this place wiser and better then you came ; and if you grew cold , and suffered your good Resolutions to die again , consider I beseech you , what Account you have to give . As he grew in Years , it was necessary by degrees to ease his Labours , he could not Preach so often , but yet continued to Preach . And yet had he not Preached at all , or much less then he did , he had not ceased to be a very useful Pastor to the Church ; for he was a Man of great Experience , and great Prudence and Fore-sight ; fit for Government and Counsel ; who knew Men and Things ; was dexterous in his Applications , zealous without Passion or Peevishness , steady and resolved without violent Oppositions , and needless Provocations ; who served the Church and the Truth with little Noise , and without making many Enemies : And I am sure at such a time as this , there is more need of such Men , and a much greater scarcity of them , than of good Preachers But he was not only a good Preacher and a prudent Guide , but a very good Man : he Preached continually by his Life and Example : his Conversation was Innocent , Entertaining , and Useful ; he was a true sincere Friend , very Courteous , Affable , Civil to all Men , but never pretend Friendship where he had none : he was ready to do all good Offices , was Liberal , Generous , and Charitable ; a Man of a true publick Spirit , who scorned to serve himself to the Injury of others , who hated little Arts and Tricks , mean and servile Compliances : he was an open and generous Enemy , if we may ever call him an Enemy , who never wished , never intended any hurt to any Man ; but my meaning is , that when any Dispute and Quarrel happened , as such things will sometimes happen , he was open and undisguised , any Man might know what he disliked , and had no reason to fear any thing worse from him , than what he would tell them . In a Word , he was a very good Christian , and that made him good in all Relations , and that Crowned all his other Labours ; he took care as St. Paul did , Lest while he preached to others , he himself should become a cast-away . And now he is gone to rest , and we must all shortly follow him ; God grant that we may all so run our Race , and finish our Course , that when we depart this Life we may rest in Him , as our hope in this our Brother doth , and may receive that Crown of Righteousness , which God the Righteous Judge , will at that Day bestow on all his faithful Servants , and on all those who love his Appearing . FINIS . Books Published by the Reverend Dr. Sherlock , Dean of St. Pauls , Master of the Temple , and Chaplain in Ordinary to Their Majesties . AN Answer to a Discourse , entituled , Papists protesting against Protestant Popery . Second Edition , 4to . An Answer to the Amicable Accommodation of the Differences between the Representer and Answerer . 4to . A Sermon Preached at the Funeral of the Reverend B. Calamy , D. D. 4to . A Vindication of some Protestant Principles of Church-Unity and Catholick-Communion from the Charge of Agreement with the Church of Rome . 4to . A Preservative against Popery ; being some plain Directions to unlearned Protestants how to dispute with Romish Priests . In Two Parts with the Vindication , in Answer to the Cavils of Lewis Sabran , Jesuit . 4to . A Discourse concerning the Nature , Unity , and Communion of the Catholick Church . First Part. 4to . A Sermon Preach'd before the Right Honourable the Lord Mayor , and Aldermen of the City of London , on Sunday Nov. 4th . 1688. 4to . A Vindication of the Doctrine of the Holy and Ever Blessed Trinity , and the Incarnation of the Son of God , &c. The Second Edition . 4to . The Case of the Allegiance due to Soveraign Powers stated and resolved according to Scripture , Reason , and the Principles of the Church of England . Sixth Edition . 4to . A Vindication of the Case of Allegiance due to Soveraign Powers , &c. 4to . A Sermon Preach'd at White-Hall before the Queen , on the 17th of June , 1691. being the Fast-Day . 4to . A Practical Discourse concerning Death . The Fifth Edition . 8vo . A Practical Discourse concerning a Future Judgment . Third Edition . 8vo . A Sermon Preached before the Honourable House of Commons at St. Margarets Westminster , January 30th . 1691 / 92 4to . A Sermon Preached before the Queen at Whitehall , Febr. 12th . 1691 / 92. 4to . The Charity of Lending without Usury , and the true Notion of Usury stated , in a Sermon Preach'd before the Right Hounourable the Lord Mayor at St. Bridget's Church , on Tuesday in Easter-week , 1692. 4to . A Sermon Preach'd at the Temple-Church , May 29. 1692. and Printed at the Desire of the Bench-Table of the Honourable Society of the Inner Temple . 4to . A Sermon Preached before the Queen at White-Hall , June 26th . 1692. 4to . Printed for W. Rogers . 
A59887	----	A sermon preach'd at the Temple-Church, December 30, 1694, upon the sad occasion of the death of our gracious Queen by William Sherlock ... Sherlock, William, 1641?-1707. 1694 Approx. 26 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A59887 Wing S3358 ESTC R20741 12564611 ocm 12564611 63307 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59887) Transcribed from: (Early English Books Online ; image set 63307) Images scanned from microfilm: (Early English books, 1641-1700 ; 703:19) A sermon preach'd at the Temple-Church, December 30, 1694, upon the sad occasion of the death of our gracious Queen by William Sherlock ... Sherlock, William, 1641?-1707. The second edition. [4], 27, [1] p. Printed for Will. Rogers ..., London : 1694. Half title: The dean of St. Pavl's sermon at the Temple-Church, December 30, 1694. Running title: A sermon preach'd at the Temple-Church. Advertisement: p. [1] at end. "And published at the earnest request of several masters of the Bench of both Societies". Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mary -- II, -- Queen of England, 1662-1694 -- Death and burial. Church of England -- Sermons. Bible. -- O.T. -- Psalms XXXIX, 9 -- Sermons. Funeral sermons. Sermons, English. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-08 Melanie Sanders Sampled and proofread 2004-08 Melanie Sanders Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion The Dean of St. PAVL's SERMON AT THE TEMPLE-CHURCH , DECEMBER 30. 1694. A SERMON Preach'd at the TEMPLE-CHURCH , DECEMBER 30. 1694. Upon the SAD OCCASION of the DEATH OF OUR Gracious Queen . And Published at the Earnest Request of Several MASTERS of the BENCH of Both Societies . By WILLIAM SHERLOCK , D. D. Dean of St. Paul's , Master of the Temple , and Chaplain in Ordinary to His Majesty . The Second Edition . LONDON : Printed for Will. Rogers , at the Sun over-against St. Dunstan's Church in Fleetstreet . MDCXCIV . XXXIX . PSALM 9. I was dumb , and opened not my mouth , because thou didst it . THIS may be thought a very improper Text for the Feast of our Saviour's Birth , when our Mouths ought to be filled with the Praises of God , and sing with the whole Quire of Angels , Glory be to God in the highest , on earth peace , good will towards men . This indeed is that Peace , which the World cannot give , and which the World cannot take away ; whatever the External Appearances of Providence are , here we find a safe retreat , and a never-failing Spring of Joy : For he that spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things ? Who then Shall jeparate us from the love of Christ ? Shall Tribulation , or Distress , or Persecution , or Famine , or Nakedness , or Peril , or Sword ? — Nay , in all these we are more than Conquerors through him that loved us . For I am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall he able to separate us from the love of God , which is in Christ Jesus our Lord , 8. Rom. 32 , 35 , 37 , &c. While our minds are warmed with such thoughts as these , we shall be able to bear up under the greatest Trials , if not with Chearfulness , yet at least with Patience and a quiet Submission to the Will of God. And if ever there were occasion for such Comfortable and Supporting Thoughts , the Divine Providence has made it too necessary at this time , to bear the Loss of an Incomparable Lady , our most Gracious Queen ; whose Death all good Subjects must Lament , and I pray God forgive those that do not . Such severe Providences as these , will teach the greatest and most unbroken Minds , to serve the Lord with fear , and to rejoice with trembling . But how severe soever Providence is in some particular instances , the sense of the Divine Goodness in the Redemption of Mankind by the Incarnation and Death of his own Son ; should teach us to be dumb , and not open our mouths , because it is his doings . In speaking to which words , I shall Inquire , What may be called the doings of the Lord ? 2. What it is to be dumb , and not to open our Mouths ? 3. The force of this Argument to oblige us to a quiet and patient Submission under the greatest sufferings , That it is God's doing . 1. What may be called the doing of the Lord ? This may be thought a very needless question ; for are there any Events , Good or Evil , which are not God●s doing ? If we believe a particular Providence , we must answer , No ; and yet some things are more peculiarly God's doings , than others are , with respect to this present Argument , as God's doing it , is a reason for a quiet and patient Submission to the Divine Will. In many cases men bring Ruine and Misery upon themselves by their own sin and folly , and then they may thank themselves for it ; but have no reason to complain of Providence ; and when they cannot charge Providence with their misfortunes , patience it self is not properly a Submission to God ; because their sufferings are no more God●s will , than their sin and folly is . If men destroy their Estates by profuseness and prodigality , and their Bodies by intemperance and lust ; if ill-contracted Friendships , indiscreet Bargains , or an ungovernable Tongue , perplex their Affairs , and prove very troublesome or dangerous , all this is owing not merely to Providence , but to themselves ; and they must be contented to reap the fruit of their own doings , and to implore the Divine Goodness and Providence to deliver them from the evil consequences of their own sin and folly . Whatever evils we suffer , which are not the natural or moral effects of our own sin or folly , they are properly God's doings , as inflicted by God , either for the punishment of our sins , or for the trial and exercise of our virtues , or to serve the wise ends of his Providence in the world . Those Evils which we do not immediately bring upon our selves , God inflicts on us , either by the ministry of wicked and injurious men , or by the disorders of Natural Causes , or by some seeming casual and fortuitous Events ; for the Actions of Men , the Powers of Nature , and what we call Chance and Fortune , are all in the hands of God , and therefore are more or less his doings . But if we may say , that some things are more peculiarly the care of Providence , than others , Life and Death are certainly so ; no man can be Born or Die , without the particular Order and Appointment of God : Our Saviour tells us , not a sparrow falls to the ground without our Father , much less men ; and assures his Disciples , that all the hairs of their head are numbred ; and their Lives are more sacred than their Hairs . Some men are of opinion , That God has absolutely Decreed the certain term and period of every man's life ; But I know no foundation for this , neither in Scripture nor Reason ; nor does any man believe it , but those who subject all Mankind , and all the Things of this world , to irreversible Necessity and Fate , which is the strength of the Atheistick Hypothesis ; though incautiously espoused by some men , who are so far from being Atheists , that I hope they are very good Christians . And therefore , I suppose , these Christian Fatalists , if I may so call them , mean no more than what we all own , That no Sparrow , much less a Man , falls to the ground without our Father ; that God not only foreknows the period of every man's Life , and by what means he shall Die , but with infinite Wisdom and Justice , Orders and Appoints it ; not by an absolute and unconditional Decree , but as the Wise Determination of a Free and Just Providence . And if God have any more concernment for Nations and Common-wealths , than he has for particular men ( as we , who can attend but a few things at once , and therefore make the matters of greatest importance our more particular care , are apt to conceive ) then the Lives and Deaths of Princes must be more particularly Ordered and Determined by God ; because Nations , it may be many Nations and Countries , more than their own , are concerned in the consequence of it ; and of the more universal concernment any thing is , the more we are apt to think it belongs to the Care of God. For this reason some Philosophers have confined the Providence of God to the Heavens , and Heavenly Bodies , which have such a universal influence on things below ; or to Nations and Publick Societies , and to the several kinds and species of Beings , not to particular Men or Creatures . And so far they were in the right , that if the Divine Providence could not equally take care of the whole World , and of every particular Creature in it ; it would certainly in the first place take care of the great Springs of motion . But though this be no reason for God's peculiar care of one thing more than another , because his All-seeing Eye , and Almighty Arm , can equally take care of all ; yet our Saviour has taught us from the worth and value of things , that God will certainly take the more care of them , and in case of any Competition give the preference to things of the greatest moment . Behold the fowls of the air , for they sow not , neither do they reap , nor gather into barns , yet your heavenly Father feedeth them ; are ye not much better than they ? And if God so clothe the grass of the field , which to day is , and to morrow is cast into the oven , shall he not much more clothe you , O ye of little faith ? 6. Matth. 26 , 30. Where from God's care of mean Inferior Creatures , the Fowls of the Air , and the Grass of the Field , he more strongly concludes his care of Men ; and by the same reason from his care of particular men , we may more strongly conclude his care of Kingdoms and Nations , and therefore of the Lives of Princes , who are the great Ministers of his Government and Providence , and whose Lives or Deaths make such a mighty Change in the Affairs of the world . So that when , or by what means soever Princes dye , this is God's doings ; and how severe soever we may feel it , We must be dumb , and not open our mouths , because he has done it ; which is the 2. Thing to be explained , What is meant by being dumb , and not opening our mouths . For this seems a very hard saying in the strict literal sense , that we must not complain of our Sufferings , when we feel 'em smart : Humane Nature can't bear this , we must feel our Sufferings , and when we feel them , we must complain : To have no sense of what we suffer , is Stupidity , not Submission ; it is irreverence for the Judgments of God , and in some cases the most unpardonable baseness and ingratitude to Men. To be unconcerned for the Death of our dearest Friends , or greatest Patrons and Benefactors , not to pay Natures Tribute to their Memories in a Sigh and a Tear ; not to long after them , and send some vain Wishes to call them back ; not to preserve their Idea fresh in our minds , and to think with some uneasiness of those happy hours which their Conversation sweetned ; to part with our Friends , as if we suffered nothing by their loss , and were as well without them , is so far from being a Virtue , that such a man is uncapable of ever being a Friend , and never deserves to have any ; much more then , when we lose a Publick Friend and Benefactor , the greatest of Friends and Benefactors , which is a good Prince . Let us briefly consider , what we have lost in the loss of our Gracious Queen , and try if we can bear the thoughts of it without complaining . She was the Glory of her Sex , and an Ornament to the Crown she wore ; made truly Great by Nature , Birth , and Education . She had a large and capacious Mind , a quick and lively Apprehension , and a piercing and solid Judgment : She had a strength and firmness of Mind beyond her Sex , and such a dexterity in managing the greatest Affairs , as would have become the greatest and most experienced Ministers . Never was there greater skill in Government with less fondness for it , which she could take up and lay down , with the same equality and indifferency of Mind : Though , I doubt , I must unsay that ; for she was always grieved at the occasion of taking the Government , and as glad to resign it . Never was Majesty better tempered with easiness and sweetness . She knew how to be familiar , without making her self cheap , and to condescend without meanness She had all the Greatness of Majesty , with all the Vertues of Conversation ; and knew very well , what became her Table , and what became the Council-Board . She understood her Religion , and loved it , and practised it ; and was the greatest Example of the Age , of a constant , regular , unaffected Devotion , and of all the eminent Vertues of a Christian Life . In the midst of all the great Affairs of State , she would rather spare time from her sleep , than from her Prayers , where she always appeared with that great composure and seriousness of Mind , as if her Court had been a Nunnery , and she had had nothing else to do in the World. In all the Ease and Prosperity of Fortune she had that tenderness and compassion for those , who suffered , which sufferings themselves cannot teach meaner Persons . She was Charitable to the utmost of her Power , amidst all the Expences of War and Government , and when a proper Object was presented to her , was always pleased , when she could grant their requests , and very uneasie to deny . In short , her greatest and most implacable Enemies , ( for Vertue it self will meet with Enemies in this World ) had no other Fault to charge her with , but her Throne ; which is the only thing , for which most other Princes are valuable . She ascended the Throne indeed before she desired it , but was thrust into it , not by an hasty Ambition , but to save a sinking Church and Kingdom : And I hope England will always have reason to say , That an empty Throne could never have been filled with a nobler Pair . But though the necessary absence of the King , to give check to the Progress of a powerful and insulting Monarch , engaged her more than she desired in State Affairs , yet the promoting of true Religion , and the service of the Church of England , [ the greatest and best Nursery of it , since the Apostolick Age , ] was her constant and natural Care. This her Thoughts were full of , and she had formed great and noble Designs , had she out-lived the Difficulties and Expences of War ; and been at leisure to attend the peaceful Arts of Government . I have reason to say this , from those frequent Intimations I have had from our late admirable Primate , who had great designs Himself to serve the Christian Religion , and the Church of England , in its truest Interests ; and had inspired Their Majesties ; and particularly the Queen , who had more leisure for such Thoughts , with the same great and pious Designs : It may be no Church-man ever had , I am sure not more deservedly , a greater Interest in his Prince's Favour ; and the great Use he made of it , was to do publick service to Reliligion ; and , whatever some Men might suspect , to the Church of England , though it may be not perfectly in their Way : And the greatest Fault I know he had , was , That some envious and ambitious Men could not bear his Greatness , which he himself never courted , nay , which he industriously avoided . Before this , all England knew and owned his Worth ; and had it been put to the Poll , there had been vast Odds on his side , that he would have been voted into the See of Canterbury ; for no Man had ever a clearer and brighter Reason , a truer Judgment , a more easie and happy Expression , nor a more inflexible , fearless Honesty : He was a true and hearty Friend , and was a true Friend where-ever he professed to be so : Though he had many Enemies at last , he took care to make none . He was obliging to all Men ; and though he could not easily part with a Friend , he could easily forgive an Enemy , as that Bundel of Libels witnesses , which was found among his other Papers , with this Inscription : These are Libels ; I pray God forgive them ; w I do . But I cannot give you the just Character of this Great Man now ; what I have already said , I confess , is an Excursion , which I hope you will pardon to the Passion of an old Friend ; and learn from Two great Examples , that neither the greatest Innocence , Vertue , or Merit , can defend , either Crowned or Mitred Heads , from the lash of spiteful and envenomed Tongues . But what a Loss has Religion and Church of England , in such a critical Time , in the Death of such a Queen , and such a Prelate ! I pray God make up this Loss . In a word , That great Passion which afflicts and oppresses our good King , gives an unexceptionable Testimony to the incomparable Worth of our deceased Queen : The too severe and visible Effects of it , shew , that it is not an ordinary , nor a dissembled Passion : Nor is it an ordinary thing , for a Prince of so great a Mind , who can look the most formidable Dangers , and Death it self , in the face , without fear ; whom all the Powers of France cannot make look pale or tremble , to sink and faint , and to feel all the Agonies of Death in the dying Looks of a Beloved Consort . All Story cannot furnish us with many Examples of such soft and tender Passions , in such a warlike and fearless Mind ; and what but a mighty Vertue could so charm a Prince , as to forget his natural Constancy and Resolution ? I 'm sure , though we pay very dear for the Experiment in the loss of an excellent Queen , we have so much the more reason to think our selves happy in a King ; for a due mixture and temperament of such fearless Courage and Bravery , and such tender Passions , is the most perfect Composition of an excellent Prince . And now it may be , you will tell me , that I have taken great Pains to conhute my Text , and that I have done it effectually ; for we ought not to be dumb , but may very justly complain of such a loss as this . This I readily grant , That we may complain of such a loss ; but this is no confutation of my Text. We may complain , and give Ease and Vent to our Sorrows by such Complaints , while we do not complain against God , and accuse him foolishly . To submit to the Will of God , which is here exprest by being Dumb , and not opening our Mouths , does not signifie , not to feel our losses and Sufferings , or not to complain of them ; but not to reproach the divine Providence , nor to cast off our hope and Trust in God. Job felt his Sufferings , and complained of them in as moving and tragical Expressions , as any other Man could , and yet is proposed to us , as an Example , of admirable Patience , because he did not charge God folishly , nor cast off his Hope in him . This we never can have any reason for ; for whatever we suffer , it is a wise and merciful Providence which inflicts it : But yet Mankind are very apt , when they suffer hard things , either to deny a Providence , or which is more absurd , and unreasonable , to reproach it ; for if there be a God , he is Wise , and Good , and Merciful , and Just , which is the Notion all Mankind have of God ; and if this God governs the World , all Events are ordered with Wisdom , Justice , and Goodness ; and all thinking Men , in cool and sober Thoughts , will be ashamed to quarrel with such a Providence . But yet we are very apt to ask Questions , which we cannot easily answer , and then to make our own Ignorance an Objection against the Divine Providence . As in the Case before us , the sudden and untimely Death of an excellent Princess , who had Strength and Vigour of Age , which promised a much longer Life , and who would certainly have done great Good to the World , as long as she had lived ; but is cut off in the Vigour and Strength of Age , and all her Thoughts , even all her great and excellent Designs of doing Good to the World , perish with her ; while Tyrants and Oppressors live to be the Plagues and Scourges of Mankind . Now though we do not know the particular Reasons of such Providences , yet it is easie to frame some general Answers , which may satisfie all the Friends of Providence . If the Objection relates to our selves , who suffer by this loss , there is a very plain Answer to it , but a very terrible one ; That God is Angry with us , and by the untimely Death of an excellent Princess , who made it her whole Study and Design to do us Good , threatens his Judgments against us , if we do not take Care to prevent them by a timely Repentance . If the Objection relates only to the untimely Death of an excellent Princess , that the should so suddenly be snatched away from the Joys and Pleasures of a Throne ; this is no Objection at all ; at least not an Objection fit for Christians to make : For can we think , that the greatest and most happy Monarch , loses any thing by the Exchange , if he be translated from Earth to Heaven ? That the Joys of Paradise are not greater than a Crown ? Our good Queen did not think so , who knew what an Earthly Crown meant , but was willing to part with it for Heaven ; who saw Death approaching without fear , and prepared to receive its Stroke with that calmness and sedateness of Mind , as nothing could give but an innocent Conscience , and much greater Hopes But as for our selves , though we must acknowledge that we have received a very great Loss , in the Death of an excellent Queen , yet we have no reason to quarrel at Providence , while God preserves our King to go in and out before us . We had indeed perpetual Day ; and no sooner was one Sun withdrawn , but another ascended our Horizon , with equal Lustre and Brightness : This was a peculiar Happiness which we never had before , and which the Necessity of our Affairs required now ; but though God has cut us short in this , we have a King still , the Terror of France , and the Protector of Europe ; a King , whom Affection as well as Blood has Naturalized to us ; who loves our Nation and our Church , which he has once delivered , and God grant he may live long to settle and protect both . We have no reason to fear our Enemies , either at home or abroad , while a Prince is at the Helm , who wants neither Counsel nor Courage ; especially if we follow that noble Example , which the Two Houses of Parliament have set us , to give him such fresh Assurances of our fidelity , as may strengthen his Hands against his and our Enemies Abroad , and make him easie and safe at Home . To conclude , This is God's doing , and it becomes us to be dumb , and not to open our Mouthes , because he has done it : He is the Sovereign and Unaccountable Lord of the World ; who shall say unto him , What dost thou ? Life and Death are in his Hands ; the Fates of Princes and Kingdoms . That he has done it , should be a sufficient reason to us to submit , because though he does things great and wonderful , and beyond our Understanding , yet he never does any thing but what is wise and good : This I 'm sure is the most effectual way to turn even the severest Judgments into Blessings , to reerence God , and to humble our selves under his mighty Hand , and to implore his Mercy , to repair those Breaches he has made upon us . We must not complain of Providence ; but we may make our Complaints to God , and be the more importunate in our Prayers for the Preservation of our King. The Death of our excellent Queen both calls for , and will justifie and recommend such humble Importunities ; and the Preservation of our King , will , in a great measure , make up this Loss to us ; Which God of his infinite Mercy grant , through our Lord Jesus Christ ; to whom with the Father , and the Holy Ghost , be Honour , Glory , and Power , now and for ever , Amen . FINIS . BOOKS Lately printed for William Rogers . SErmons and Discourses in four Volumes . 8vo . Sermons concerning the Divinity of our Blessed Saviour . 8vo . Six Sermons : 1. Of stedfastness in Religion . 2. Of Family-Religion . 3 , 4 , 5. Of the Education of Children . 6. Of the Advantages of an Early Piety . Preached in the Church of St. Lawrence Jury . 8vo . These by His Grace John Lord Arch-Bishop of Canterbury . A Commentary on the Five Books of Moses , with a Dissertation concerning the Author or Writer of the said Books , with a general Argument to each of them : By Richard Lord Bishop of Bath and Wells . In a vol. 8vo . A Practical Discourse concerning Death , 8vo . Eighth Edition , price 3 s. in 12 mo . price 2 s. A Practical Discourse concerning Future Judgment . Third Edition . 8vo . A Discourse concerning the Divine Providence : Second Edition . 4to . These by the Reverend Dr. Sherlock Dean of St. Pauls . A Defence of Dr. Sherlock's Notion of a Trinity in Unity , in answer to the Animadversions upon his Vindication of the Doctrine of the holy and ever blessed Trinity . 4to . A Defence of the Dean of St. Paul's Apology for writing against the Socinians , in answer to the Antapologist . 4to . A Discourse of Religion , shewing its Truth and Reality ; or the suitableness of Religion to Humane Nature . 8vo . A Discourse of the Resurrection , shewing the Import and Certainty of it . 8vo . These Two by the Reverend Mr. Wilson Rector of Morly in Derbyshire . 
A59930	----	The great treaty of peace: or, A serious exhortation upon a sad occasion to double diligence about making peace with God Part whereof was preached at the funeral of Mrs. Anne Kyrl, April 6. 1677. To which is added, the character of that worthy gentlewoman. By H. S. minister of the Gospel. H. S. 1677 Approx. 103 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A59930 Wing S34 ESTC R219783 99831230 99831230 35693 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59930) Transcribed from: (Early English Books Online ; image set 35693) Images scanned from microfilm: (Early English books, 1641-1700 ; 2040:25) The great treaty of peace: or, A serious exhortation upon a sad occasion to double diligence about making peace with God Part whereof was preached at the funeral of Mrs. Anne Kyrl, April 6. 1677. To which is added, the character of that worthy gentlewoman. By H. S. minister of the Gospel. H. S. [4], 91, [1] p. printed for John Hancock, at the sign of the Three Bibles in Popes Head Alley in Cornhil, London : 1677. A2r contains dedication "to the relations of Mrs. Anne Kyrl ..". Caption title on p. 76 reads: In memory of that very religious gentlewoman, Mrs. Anne Kyrl, the relict of Colonel Robert Kyrl of Waford, and daughter of William Sellwin of Matson near Gloucester, Esquire. .. Many pages misnumbered. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Kyrl, Anne, d. 1677 -- Early works to 1800. Funeral sermons -- 17th century. Peace -- Early works to 1800. 2007-12 TCP Assigned for keying and markup 2007-12 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 John Latta Sampled and proofread 2008-02 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE GREAT TREATY OF PEACE : OR A Serious Exhortation upon a sad occasion to double Diligence about making Peace with God. Part whereof was preached at the Funeral of Mrs. ANNE KYRL , April 6. 1677. To which is Annexed , The Character of that Worthy Gentlewoman . By H. S. Minister of the Gospel . LONDON , Printed for John Hancock , at the Sign of the Three Bibles in Popes Head Alley in Cornhil . 1677. To the Relations OF Mrs. ANNE KYRL Lately Deceased , H. S. Wisheth the Multiplication of Grace and Peace , through the Knowledge of God , and of Jesus our Lord. THE GREAT TREATY OF PEACE . BY a sad Providence you are brought together into this place , yea by a long series of Providences the Governor of the World hath brought it to pass , That I must be your Orator for a while , and you my Auditors . To bespeak your attention and seriousness , being met upon such a sad occasion , one would think should be needless . I hope you are perswaded that you are all here before God to whom all things are naked , and opened , and to whom you must , another day , give account of your being here this day . I hope also that you are fully perswaded that preaching the Gospel , what ever the World accounts it , is the power of God , Rom. 1. 16. and that whereby it pleaseth him to save them that believe , 1 Cor. 1. 18 , 21. and that Faith comes by hearing it , Rom. 10. 17. and that 't is a means ordained of God to open peoples eyes , and to turn them from darkness to light , &c. Acts 26. 17 , 18. I would hope also , that you are come with an expectation to hear what God , by Man , will say unto you , and with a resolution to do what shall be commanded you of the Lord , as Peters Hearers , Acts 10. 33. when he was sent to them to tell them words whereby they might be saved , Acts 11. 14. My hearts desire and prayer to God is , that I may so speak , and you may so hear , that our Souls may be , when we go hence , where that Blessed Soul is , whose Corps we are met here to inter . It is written , 2 Pet. 3. 14. thus , Wherefore ( Beloved ) seeing that ye look for such things , be diligent that ye may be found of him in peace , without spot and blameless . The day of the Lord will come , v. 10. whatever Mockers ( v. 3 , 4. ) say to the contrary . Therefore the Apostle exhorts to holiness , v. 11. and in this v. 14. repeats his Exhortation . The Exhortation is enforced by Arguments . 1. One v. 12. from their hope and expectation of Christs coming . 2. Another from the new and better estate they expected at his coming according to promise , v. 13. which promise you have , Isa . 65. 17. & 66. 22. Behold , I create new Heavens and a new Earth , that is , a new estate of the Church , which was to have , 1. It s inchoation and beginning . 2. It s consummation and perfecting . 1. It s inchoation at the first coming of Christ in Gospel times , which estate of the Church is called , 1. A new Creation by the Prophet Isaiah . 2. The World to come by S. Paul , Heb. 2. 5. 3. The Kingdom of Heaven by John Baptist , Mat. 3. 2. 2. It s consummation and perfecting at the second coming of Christ at the last day , which is that here spoken of v. 13. and Rev. 21. 5. Now it follows , Wherefore seeing we look for such things , be diligent that ye may be found of him in peace , &c. Beloved , beloved of God , Christ , Angels , and Men ; seeing ye look for , expect , hope for , such things , such a new and happy estate , viz. Eternal blessedness , Eternal life , when this Life shall have an end ; be diligent , industriously diligent , sedulous , studious , sollicitous : that ye may be found of him , that is , of the Lord Jesus Christ , when he shall come to judgment , to the judgment either of all in general , or of each one in particular . 1. In Peace , In peace with God , reconciled to him by Jesus Christ , Col. 1. 20. Rom. 5. 10. 2. In peace with our selves , having peace of Conscience , and no trouble or terror in our spirits at his coming , as they Rev. 6. 15 , 16. who could not endure to see the face of him that sate on the Throne . 3. In peace with others , especially the Saints , holding fellowship and communion with them . Without spot , having the unspoted righteousness of Christ imputed to them as their own . And blameless in their conversation . Three things upon this occasion I intend to speak to . 1. That Christ will come to judgment . 2. At his coming Believers expect a blessed estate . 3. They that do expect this blessed estate must be diligent , that they may be found of Christ in peace at his coming , in a reconciled estate with God. Of the two former briefly , of the last more largely . 1. That Christ will come to judgment , is an Article of our Faith : We say we believe that Jesus Christ the Son of God shall come from his right hand to judge the quick and the dead . 1. Christ himself hath told us so , Joh. 14. 3. 2. Enoch prophecied of it , Jude 14. 15. 3. Paul assures us of it , Acts 17. 31. 1 Thes . 4. 16. 2 Thes . 1. 7 , 8. 2 Tim. 4. 1. 4. Peter likewise , 1 Pet. 4. 5. 5. And John , Rev. 1. 7. 6. Yea Angels , Acts 1. 11. This day is diversly called with respect to good and bad . 1. To the good : so 't is called , 1. The day of refreshing , Acts 3. 19. Repent and be converted , that your sins may be blotted out when the times of refreshing shall come . 2. The day of redemption ; Lift up your heads , for your redemption draweth nigh , Luke 21. 28. 2. To the bad : so 't is called , 1. A day of wrath and revelation of Gods righteous judgment , Rom. 2. 5. 1 Cor. 4. 5. 2. A day of perdition , 2 Pet. 3. 7. Use . Seeing Christ will come to judgment , I have a fourfold request to make unto you . 1. That you would settle this Truth in your hearts by believing it : Do not only say you believe it , viz. That Christ shall come to judge the quick and the dead , but do so indeed , believe it with all your heart . My hearts desire and prayer to God for you is , that you may be established , strengthned , and setled in the belief of this Article of the Christian Faith. 2. That you would be mindful of it , let it be always in your thoughts , Christ will come to Judgment , he will reckon for this another day . Say this often to your selves ; The coming of the Lord draweth nigh , he is even at the door , Jam. 5. 8 , 9. 3. That you would repent : Because for certain God hath appointed a day wherein he will judge the world by Jesus Christ , Acts 17. 31. 4. That you would see to it , that your conversations be holy and godly . Seeing Christ will come to judgment , what manner of persons ought we to be in all holy conversation and godliness ? 2 Pet. 3. 11. Doct. 2. Believers at the coming of Christ expect a blessed estate . When Christ who is their life shall appear , then do they expect to appear with him in glory , Col. 3. 4. Our conversation is in Heaven , from whence we look for the Saviour the Lord Jesus Christ , who shall change our vile bodies , and make them like to his own glorious Body , Phil 3. 20. According to promise we look for new Heavens and new Earth , saith St. Peter 2 Pet. 3. 13. And Paul is confident of rest , when the Lord Jesus should be revealed with his mighty Angels , 2 Thes . 1. 7. Use Approve your selves Believers , by looking for this blessed estate , and hastening unto it . See 2 Pet. 3. 12. Doct. 3. They that do expect this blessed estate must be diligent , that they may be found of Christ in peace , or a reconciled estate with God , at his coming . Here I shall shew you , 1. What this Peace and Reconciliation with God is . 2. How it was effected , how brought to pass , seeing we were in an estate of variance and enmity . 3. That 't is our duty to be diligent to be found in peace in this estate . 4. What this diligence is . 5. To what this diligence in Scripture is applyed , and to what required . 6. Why. 7. The Use . 1. What this Peace and Reconciliation with God is ? Answ . 'T is the restoring that ancient friendship betwixt God and Man which sin had dissolved . Or , The reuniting of God and Man which were at odds . The healing and making up of the breach between God and Man , which sin had made . Rightly to understand this , know , 1. God and Man were once good Friends ; Man in his estate of innocency was in an estate of unity and amity with God , God was well pleased with Man , and Man well pleased with God , Gen. 1. 31. 2. By mans transgression this friendly estate between God and Man was lost , and all mankind plunged into an estate of alienation and aversation from God , and enmity against God. 3. This alienation and difference is mutual , on both sides . 1. On Mans. Col. 1. 21. You that were sometimes alienated , and enemies in your mind by wicked works , yet now hath he reconciled . So Rom. 8. 7. The carnal mind is enmity against God , and is not subject to the Law of God , neither indeed can be . 2. On Gods. God owns him not , will have no fellowship with him , Mat. 7. 23. Luk. 13. 17. . God is so alienated from fallen Man , 1. That he abominates his Person and Services . 1. His Person . Ps . 5. 5. The foolish shall not stand in thy sight , thou hatest all workers of iniquity , saith David . God is angry with the wicked every day , Ps . 7. 11. His Soul hateth the wicked , Ps . 11. 5. 2. His Services . He that turneth away his ear from hearing the Law , even his Prayer shall be abomination , Prov. 28. 9. The Sacrifice of the wicked is an abomination to the Lord , Prov. 15. 8. So Isa . 1. 13. Incense is an abomination to me , your appointed Feasts my Soul hateth . v. 14. They are a trouble to me , I am weary to bear them . 2. God is so alienated from man , that he leaves him under the power of Satan , to whom he had yielded himself , Ephes . 2. 2. 3. And in bondage unto death under which he had brought himself , Heb. 2. 14. 4. God is so alienated from him , that he leaves him under the power of sin which he had embraced , Rom. 6. 16 , 17. 5. Under the guilt of sin which he had contracted , Rom. 3. 19. 6. Under the curse of the Law which he had transgressed , Gal. 3. 10 , 13. 7. Under the wrath of God which he had deserved , Ephes . 2. 3. Rom. 1. 18. and 5. 9. 4. No man can reconcile himself to God , or reingratiate himself with God , nor can any creature do it for him . Acts 4. 12. Neither salvation , nor reconciliation in any other but in Christ ; for there is none other name under Heaven among men , whereby we must be saved or reconciled . 5. Jesus Christ ( a mighty Person ) undertook the Office of a Mediator , and has made peace for many , and will make peace for all the Father hath given him . This may be illustrated by the making up of the breach between David and Absalom , 2 Sam. 14. 1. David and Absalom were good friends at first . 2. Absalom kills Amnon , and thereby offends David . 3. This offence makes a difference between David and Absalom . David is wroth , Absalom slees , and dares not come near his Father . 4. Joab uses means , and seeks to take up the difference . 5. By Joabs means the breach is made up , and David and Absalom become good Friends again . Even so , 1. God and Man were good Friends at first , whiles he retained Gods Image . 2. Man offends by eating forbidden fruit . 3. This offence makes a difference between God and Man. 4. Jesus Christ undertakes to make up the difference . 5. By means of Jesus Christ God and Man become good Friends again . 2. How this peace and reconciliation with God was effected , how 't was brought about . Answ . Much after that manner , and by that means , that David and Absalom were reconciled . 1. Davids heart was towards offending Absalom , 2 Sam. 14. 1. Davids Soul longed to go forth unto Absalom : but for shame he could have gone himself , or sent others to fetch him home . O the Ocean of Love that is in a Fathers heart ! 2 Sam. 13. 39. Even so was Gods heart towards transgressing offending fallen Man. His Soul longed to go forth unto fallen man. His kindness and love towards man appeared Tit. 3. 4. which Eph. 2. 7. is called the exceeding riches of his grace , in his kindness towards us through Christ Jesus . This he shewed . God so loved the world , that he gave his onely begotten Son , that we might live through him . Read Joh. 3. 16. 1 Joh. 4. 9. 2. Joab perceives it , 2 Sam. 14. 1. So Christ knew the Fathers love to Man , being in his bosom , Joh. 1. 18. The onely begotten Son which is in the bosom of the Father , he hath declared him . None knows the Father but the Son , and he to whomsoever the Son will reveal him , Mat. 11. 27. 3. Joab intercedes for Absaloms return and reception into favour , and instructs the Woman of Tekoa to say to David among other things , The iniquity be upon me , 1 Sam. 14. 9. So saith Christ , Man hath sinned , let his iniquity be upon me . As once Abigail said to David when her Husband had offended , Upon me , upon me let this iniquity be , 1 Sam. 25. 24. And as Rebecca said to Jacob , when he feared he should bring a Curse on him , by seeking a blessing in a wrong way , Upon me be thy curse , Gen. 27. 13. So said Christ to his Father , Upon me be the curse of the Law which Man hath transgressed . And as Paul to Philemon concerning Onesimus , Phil. 18. If he hath wronged thee , or oweth thee ought , put that upon my account . So said Christ to his Father , What the sinner oweth thee put that upon my account . Lo , I come ( saith Christ ) to do thy will , Ps . 40. 7. Heb. 10. 7 , 9. 4. David hearkens to Joabs motion , grants his request , 2 Sam. 14. 21. So God accepts of his Sons offer , and lays mans iniquities upon him , Isa . 53. 6. and v. 5. The chastisement of our peace was upon him . 5. Joab goes to Geshur to seek and fetch Absalom back again , 2 Sam. 14. 23. So Christ came into the world to save sinners , 1 Tim. 1. 15. to seek and save lost man , Luke 19. 10. Which that he might do , more was required of him then was of Joab in order to Absaloms return . Two things Joab did not which Christ did , and without the doing of which Man could not have been received into favour again with God. 1. Joab did not die at Geshur or Jerusalem for Absalom , to satisfie for the bloud of Amnon , he onely went to Geshur ; but Christ when he came into the world to save sinners , he died and suffered in the room and stead of sinners , to satisfie the Justice of God offended by sinners . He died for the ungodly , Rom. 5. 6. While we were yet sinners Christ died for us , v. 8. When we were enemies , we were reconciled unto God by the death of his Son , v. 10. The just suffered for the unjust , 1 Pet. 3. 18. See also Col. 1. 20. Eph. 2. 16. Heb. 2. 17. 2. Joab did not undertake for Absaloms good behaviour for the future ; but Jesus Christ did undertake for sinners , that they should be have themselves better for the future , and by his death merited Faith , Repentance , New Obedience , and Good Behaviour , for them for whom he died . Therefore , says he Joh. 6. 37. All that the Father giveth me shall come to me : and tells his Hearers , Joh. 12. 32. If he be lifted up from the earth , he will draw all men unto him , that is , all given to him . This God stood upon with Christ , when he undertook for sinners . He must and will have his justice satisfied , which could not be done without dying for , and suffering in the room and stead of sinners . And sinners must turn from sin , and lead a better course of life , else it would not stand with Gods Holiness to receive them into favour and fellowship with him . To illustrate this by a similitude . Suppose one mediating to a Prince for a Thief , that had greatly wronged another in his Estate : Upon two conditions , says the Prince , I will pardon him ; 1. That the wrong done be satisfied for , and the loss sustained be repaired . 2. That he leave off his thieving and former course of life , else in justice and wisdom , says the Prince , I cannot but refuse your suit . Now Christ does both . 1. The former by dying for Sinners , and thereby satisfying justice for the wrong done to it . 2. The later , by meriting grace for Sinners , viz. Faith and Holiness , and by sending his Spirit to work it in them ; therefore is the Spirit called , The Spirit of Faith , 2 Cor. 4. 13. The Spirit of Holiness , Rom. 1. 4. 6. Joab brings Absalom to Jerusalem , 2 Sam. 14. 23. Christ by his care brings Sinners to the Church , to the means of Grace , or the means of Grace to them , as he did to the Jaylor , Acts 16. 29 , 30 , 31 , 32. Christ , as the good Samaritan , brings them to an Inn , and Host , and gives charge concerning them , Luke 10. 34 , 35. See also Joh. 21. 15 , 16 , 17. 2 Tim. 4. 1 , 2. 7. Absalom at Jerusalem is troubled that he was not admitted to see the Kings Face , 2 Sam. 14. 32. For v. 24. David had said , Let him not see my Face : And this David did , to humble him the more for his sin , and to keep him in awe that he might do no more so wickedly . So Sinners by the means of grace being brought to a sight and sense of sin and misery , as Peters Hearers were , being prick'd at heart , and troubled as the Jaylor was , Acts 16. 29. do long for a sight of the pleased Face of their Heavenly Father , which for their farther humiliation he thinks fit to deny at present . 8. Absalom sends for Joab , but he comes not , 2 Sam. 14. 29. So the Sinner by prayer sends to Christ about Gods hiding his Face , but he comes not . 9. Absalom sends a second time , and sets Joabs Corn on fire , 2 Sam. 14. 29 , 30. and then Joab comes . So the Sinner prays and sends again to Christ , and then Christ comes . Thus Paul prays , and then Annanias was sent to him , Acts 9. 11. So Cornelius prayed , and Peter was sent to him , Acts 10. 2 , — 20. 10. Joab being come Absalom imploys him , and sends him to the King , 2 Sam. 14. 32. So poor penitent sinners imploy Christ by faith , to make peace for them with their offended Father . 11. Joab comes to the King , and represents to him Absaloms trouble , because he could not see his Fathers Face , I Sam. 14. 33. So Jesus comes to God , and represents as an Advocate the troubled sinners case to his Father , 1 Joh. 2. 1. Heb. 9. 24. 12. Now Davià calls for Absolom , 2 Sam. 14. 33. So does God , upon Christs appearing for the penitent sinner , call for him , Mat. 11. 28. Come to me poor , labouring , heavy-laden sinner , and I will give thee rest . So Isa . 55. 1. Ho , every one that is athirst , come . And Joh. 7. 37. If any man thirst , let him come to me and drink . 13. Now Absolom comes and prostrates himself before the King , 2 Sam. 14. 33. So does the penitent sinner prostrate himself before his heavenly father , as the Prodigal did before his Father , judging himself , Luk. 15. 21. saying , I have sinned against Heaven , and in thy sight , and am no more worthy to be called thy son . 14. Now David kisses Absolom , and receives him into favour , 2 Sam. 14. 33. So God as the Father of the Prodigal , falls upon the necks of penitent sinners , and kisses them , receiving them into favour , as if they had never offended , Luk. 15. 20. 3. The Proof of the Doctrine . That they who expect a blessed estate at the coming of Christ , must be diligent to be found of him in peace , or in a reconciled estate with God , at his coming . Eliphaz counsels Job to acquaint himself with God , and to be at peace , and tells him that thereby good shall come unto him , Job 22. 21. both here and hereafter . Gods face and favour is to be sought evermore , Ps . 105. 4. Let him take hold of my strength , saith God , that he may make peace with me , Isa . 27. 5. Nay , God beseeches us to be reconciled to him , 2 Cor. 5. 20. Now then we are Ambassadors for Christ , as though God did beseech you by us , we pray you in Christ his stead be ye reconciled to God. We must be ready for the coming of the Son of Man , Mat. 24. 44. And ready sure we cannot be , until we have made our peace with God. We are beseeched to present our bodies a living Sacrifice , holy and acceptable to God , which sure cannot be whiles we are up in arms against him , Rom. 12. 1. 4. What this diligence is ? Diligence is the continual and earnest applying our selves to a thing . The giving , setting , bending the mind to a thing . 'T is to be instant in season , and out of season about any thing , 2 Tim. 4. 2. 'T is in the morning to sow ones seed , and in the evening not to withhold his hand , Eccles . 11. 6. 'T is to do what one does , with all ones might , Eccles . 9. 10. and power , Gen. 31. 6. 'T is to abide at ones work , as the Levites were required , Lev. 8. 35. 'T is to be at it early and late , night and day , as Paul was , Acts 20. 31. 'T is to take heed to fulfill our work , as Archippus is required , Col. 4. 17. Further , 'T is to arise and be doing , 1 Chron. 22. 16. 'T is to rise up betimes about a thing , 2 Chron. 36. 15. 'T is to enquire early after a thing , Ps . 78. 34. 'T is to take heed that we fail not to do a thing , Ezra 4. 22. 'T is to bestir ones self , 2 Sam. 5. 24. 'T is to be industrious about a thing , 1 Kings 11. 28. 'T is to wait on a business , Pro. 27. 18. 'T is to stand continually at it , Isa . 21. 8. 'T is to give ones self no rest , Lam. 2. 18. 'T is to seek as for Silver , and to search as for hid treasure , Pro. 2. 4. 'T is to offer violence , Mat. 11. 12. 'T is to press into , Luke 16. 16. 'T is to work out with fear and trembling , Phil. 2. 12. So then , to be diligent to be found of Christ in peace , or a reconciled estate with God , it is , To be instant in season and out of season about it . To be at this work of making peace with God in the morning and in the evening , not to withhold our hand . To endeavour it with all our might and power . To be at this work of making peace with God early and late , night and day . To abide at it ; and , To take heed that we fulfill it , and not fail to do it . To wait on it till it be effected . To give our selves no rest till it be done . To seek this peace with God as one would seek for Silver , or as one would search for hid Treasure . To offer violence to all that oppose our doing it , &c. 5. The Fift thing I promised to shew you was , To what this Diligence in Scripture is applied , and to what required . 1. To what applied . 'T is applied , 1. To seeking Good , Heb. 11. 6. He is a rewarder of them that diligently seek him . 2. To seeking God , Prov. 11. 27. He that diligently seeketh God procureth favour . 3. To searching for Salvation , 1 Pet. 1. 10. After which the Prophets searched diligently . 4. To learning the ways of Gods people , Jer. 12. 16. If they will diligently learn the ways of my people , they shall be built . 5. To looking left any fail of the grace of God , Heb. 12. 15. Looking diligently lest any fail of the grace of God. 2. 'T is required , 1. To the keeping of the Soul , Deut. 4. 9. and Heart , Pro. 4. 23. Keep thy Soul diligently . Keep thy heart with all diligence , for out of it are the issues of life . 2. To keeping Gods commands of loving him , walking in his ways , and cleaving to him , Deut. 11. 22. Ye shall diligently keep all these commandments , which I command you to do them ; to love the Lord your God , to walk in all his ways , and to cleave unto him . 3. To the delivering of our selves from an Adversary , Luke 12. 58. When thou goest with thine adversary to the magistrate , as thou art in the way give diligence , that thou mayst be delivered from him , lest , &c. 4. To adding to our stock of grace , 2 Pet. 1. 5. Giving all diligence , adde to your faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience , godliness , and to godliness brotherly kindness , and to brotherly kindness charity . 5. To attaining the full assurance of hope , Heb. 6. 11. We desire that every one of you do shew the same diligence to the full assurance of hope to the end . 6. To the making of our calling and election sure , 2 Pet. 1. 10. Give diligence to make your calling and election sure . 7. And here in my Text , To our being found of Christ in peace at his coming . 6. The Reasons why we must give diligence to be at peace , and in a reconled estate with God , that so we may be found of Christ in it at his coming , are these : Reason 1. Because God having done so much in order thereunto , ( viz. in order towards making peace between God and Man ) our negligence in not doing our part in order thereunto , will be a slighting of the love and kindness of God , which is said to be great , Eph. 2. 4. and exceeding rich towards us through Christ Jesus , Eph. 2. 7. It will be horrible ingratitude , which will cause God to cry out and say as Isa . 1. 2. Hear O Heavens , and give ear O Earth , for I have out of my love , and by my wisdom , found out a way for fallen offending Man to be at peace with me , and he will not accept of it , will not be diligent in the use of means to obtain it . Now here it may be inquired , Q. What hath God done towards making peace between Man offending and himself offended ? A. 1. He took counsel about it ; both Father and Son took counsel together about it , Zech. 6. 13. The counsel of Peace-making between God and Man was between them both , not I think between the two Offices of Christ , Kingly and Priestly , but between the two persons spoken of before , viz. the Lord Jehovah , and he who was to be the Branch . God takes this counsel with him , as he was his Eternal Wisdom , with respect to his future Incarnation , for in that respect he was to be the Branch . Hence it may be he is called Counsellor , Isa . 9. 6. The consultation was how to satissie Justice offended , that so the Offender might be received into favour , how Man an enemy to God might be reconciled unto God , and God to him . The way thought upon was , the Incarnation of the second person in the Holy Trinity , in order to his suffering death in the room and stead of the Offender , thereby to satisfie the Justice of God offended . 2. He entred into a Covenant and Agreement with his eternally begotten Son about it . In order to Peace-making between God and Man , 1. God demands , requires of his Son , such and such things to be done and suffered , viz. that he be made under the Law , and that his Soul be made an Offering for sin , Isa . 53. 10. The transgression of the Law of God made the difference between God and Man , and he will not be satisfied and reconciled , unless this Law be fulfilled . Satisfie the Law and I am satisfied , says God. 2. The Son accepts and engages to satisfie his Fathers demands , viz. to fulfill the Law , to perform the duty and pay the penalty of it ; to do what the Law enjoynes , and to suffer what the Law threatens . Therefore when he came into the World , he was made under the Law , Gal. 4. 4. and says , Lo , I come to do thy Will , O God , Heb. 10. 5. and Ps . 40. 8. I delight to do thy Will , O God , yea thy Law is within my heart . It becometh us , saith he to John Baptist , to fulfill all righteousness , Mat. 3. 15. I am not come to destroy the Law , but to fulfill it , Mat. 5. 17. And this he did , that the righteousness of the Law might be fulfilled in us , Rom. 8. 4. How often doth he say his Father had sent him , and that he came to do the Will of him that sent him ? Joh. 6. 38 , 39 , 40. and Joh. 9. 4. I must work the works of him that sent me , and in his prayer , Joh. 17. 4. He tells his Father that he had finished the work he had given him to do . 3. He takes delight in these transactions between him and his Son about this peace making for Man , Prov. 8. 30 , 31. The counsel and contrivance of the work of our redemption and salvation was the mutual delight of the Father and Son. God forseeing how these transactions between him and his Son about mans reconciliation with God would issue in his own eternal glory , is delighted and pleased therewith . The Father and Son foreseeing how by this means the Law would be fulfilled , Gods justice would be satisfied , Gods glory would be repaired , Satan would be trodden under foot , and his works destroyed , and poor captives would be delivered , and sinners reconciled , are greatly delighted . The Father rejoyces in the Sons undertaking this work ; the Son rejoyces in the Fathers undertaking for his protection , and assistance , and success in the work . See how 't is expressed , Isa . 42. 1 , 2 , 3 , 4 , 5 , 6 , 7. Behold my servant whom I uphold , mine Elect in whom my soul delighteth , in whom my soul is well pleased . Mat. 12. 18. My beloved Son in whom I am well pleased . Mat. 17. 5. and Mat. 3. 17. I have put my spirit upon him , he shall bring forth judgment to the Gentiles . He shall not cry nor lift up , nor cause his voice to be heard in the streets : A bruised Reed shall he not break , and the smoking Flax shall he not quench : He shall bring forth judgment unto truth : He shall not fail nor be discouraged , till he have set judgment in the earth , and the Isles shall wait for his Law. Thus saith the Lord , he that created the Heavens , &c. I the Lord have called thee in righteousness , and will hold thine hand , and will keep thee , and give thee for a Covenant of the People , for a light of the Gentiles , to open the blind eyes , and to bring out the Prisoners out of the Prison , and them that sit in darkness , out of the Prisonhouse . The foresight of these things was their delight . 4. He has been at great cost and expence , even the expence of blood , precious blood , 1 Pet. 1. 19. yea God-blood , Acts 20. 28. to have this peace with himself purchased and procured for us . It pleased the Father ( Christ having made peace through the blood of his Cross ) by him to reconcile all things to himself , &c. And youth at were sometimes alienated and enemies in your mind by wicked works , yet now hath he reconciled , in the body of his flesh through death , to present you holy and unblameable , and unreproveable in his sight . See Col. 1. 19 , 20 , 21 , 22. See also Ephes . 2. 13 , 14 , 15 , 16. When we were enemies we were reconciled to God by the death of his Son , Rom. 5. 10. 5. He has provided and taken care , that this purchased peace should be preached and proffered unto us : Christ himself came and preached it , Ephes . 2. 17. and has commissionated others to do so too , Mar. 16. 15. Go preach the Gospel , the Gospel of Peace , Rom. 10. 15. to every Creature . God sent to the Children of Israel , preaching peace by Jesus Christ , Acts 10. 36. He hath given to us the ministry of reconciliation , to wit , That God was in Christ , reconciling the world unto himself , not imputing their trespasses unto them , and hath committed unto us the word of reconciliation , 2 Cor. 5. 18 , 19. This grace is given to Ministers , that they might preach the unsearchable Riches of Christ , Eph. 3. 8. When Christ sent forth the 70 Disciples , he commissioned them to say to every house where they came , Luke 10. 5. Peace be to this house . After Christ was risen he appears to his Disciples , John 20. 21. saying , Peace be unto you , as my Father hath sent me , so send I you to preach the Gospel , even the Gospel of Peace . 6. He hath given us a charge to accept of proffered peace , to believe on his Son for peace and reconciliation . 1 John 3. 23. This is his Commandment that we should believe on the Name of his Son Jesus Christ : and Isa . 27. 5. Let him take hold of my strength that he may make peace with me . 7. He hath expressed and manisested his great desire of our making peace with him 1. By Writing . Christ writes to the Church of Ephesus to repent and make her peace , lest he come against her , Rev. 2. 1. with 5. 2. By sending . Ministers are Messengers sent to us , Job . 33. 23. Embassadors sent to treat with us about peace and reconciliation with God , 2 Cor. 5. 20. The Lord God of their Fathers sent to them by his Messengers , because he had compassion on them , 2 Chron. 36. 15. As my Father sent me , saith Christ , John 20. 21. so send I you : In the same Errand that I was sent , I send you ; my Errand was to make peace , and that 's yours . Luke 10. 5. Say , Peace be to this house . 3. By praying and beseeching . Now then we are Embassadors for Christ , as though God did beseech you by us , we pray you in Christs stead , be ye reconciled to God , 2 Cor. 5. 20. 4. By expostulating and reasoning the case : Turnye , turnye , for why will ye dye ? Ezek. 33. 11. 5. By Wishing . O that thou hadst hearkened unto my Commandments , then had thy peace been as a River , Isa . 48 18. O that my people had hearkened unto me , and Israel had walked in my ways ! I should soon have subdued their Enemies , and turned my hand against their Adversaries . O if thou hadst known in this thy day the things belonging to thy peace ! Luke 19. 42. O that there were such a heart in them ! Deut. 5. 29. 6. By waiting for our coming in and making peace with him . The Lord waits that he may be gracious , Isa . 30. 18. Behold I stand at the door and knock , if any man hear my voice and open the door , I will come in to him , and sup with him , and he with me , Rev. 3. 20. 7. By Swearing . As I live , saith the Lord God , I have no pleasure in the death of the wicked , but that the wicked turn from his way and live , Ezek. 33. 11. So , but that he lay down his weapons and be at peace with me , that so he may live . Reason 2. Why we must give diligence to be at peace , and in a reconciled estate with God , that so we may be found of Christ in it at his coming . Because peace with God is so desirable . All peace is desirable , whether in a Family , or Neighbourhood , or Nation ; but this peace with God is transcendent , an incomparable blessing . 1. It passeth all understanding , all created understanding , Phil. 4. 7. 2. It is safeguarding , Phil. 4. 7. 3. 'T is part of the Kingdom of God , Rom. 14. 17. 4. 'T is everlasting , Isa . 54. 10. Reason 3. Because to be negligent herein , not to be diligent in seeking peace with God , is so dangerous . For are we able to meet God when he shall come against us ? See Luke 14. 31 , 32. Are we stronger than he ? 1 Cor. 10. 22. Can thy heart endure , or can thy hands be strong , in the day when God shall deal with thee ? Ezek. 22. 14. If you rebel , and make not your peace with him , he will be your enemy , and fight against you , Isa . 63. 10. and , Who ever hardned himself against God , and prospered ? Job 9. 4. If you shall not be found of Christ in peace at his coming , he will at his coming take vengeance upon you , 2 Thes . 1. 8. The Use . Must we be diligent in seeking peace with God , that so we may be found of Christ in peace at his coming ? Use 1. Examine . Have we done our duty herein ? have we been diligent in making our peace with God ? and have we made our peace ? what faith Conscience ? is there peace between God and you ? deal truly with your own Souls . 1. They that are at peace with God , are at war with sin . Know ye not the friendship of the world is enmity with God ? Whosoever therefore will be a friend of the world , is the enemy of God , Jam. 4. 4. Now all that is in the world is , the lust of the flesh , the lust of the eyes , and the pride of life , 1 Joh. 2. 16. and whosoever is a friend of these , is an enemy of God. If any man love these , the love of the Father is not in him , 1 Joh. 2. 15. These lusts do war against God and the Soul , 1 Pet. 2. 11. and they that are at peace with God , and in his favour , and have any love to him and their souls , cannot be at peace with these , with an unlawful immoderate desire after the Profits , Pleasures , and Honours of this world . What say you , are you at war with these ? If you be at peace with these , you are not at peace with God. 2. They that are at peace with God , are in mourning for their former enmity against God ; when they look on him whom they have pierced they mourn , Z●ch . 12. 10. Now do you do so ? Do you mourn for your former sinning against God , and offending him , as one mourneth for his onely Son ? what , and are you in bitterness for it , as one that is in bitterness for his first born ? 3. They that are at peace with God , are in care to please God , and in fear to offend him for the future . Care and Fear are the fruits of godly sorrow for offending God , 2 Cor. 7. 11. They that are at peace with God say as Joseph when tempted to sin , Gen. 39. 9. Behold , now I have peace with God , how then can I do this great wickedness , and sin against God , and so break my peace with him ? Is it thus with you ? is there this care and fear in you ? 4. They that are at peace with God are in pain and heaviness till others , especially near Relations , be also at peace with God , as Paul was Rom 9. 1 , 2. He had great heaviness and continual sorrow in his heart for his brethren and kinsmen according to the flesh , because they sought not peace with God by Jesus Christ ; because they being ignorant of Gods righteousness , and going about to establish their own righteousness , had not submitted themselves to the righteousness of God , Rom. 10. 3. You have Children and other Relations , are you in pain and heaviness till they have made their peace with God ? is it a grief of heart to you , that any of yours should be at war with your God , with whom you now are at peace ? 5. They that are at peace with God , are at peace with those that are at peace with God : their delight is in them : Ps . 16. 3. but they are grieved with those that rise up against God. Ps . 139. 21. they count Gods enemies their enemies , v. 22. and Gods friends their friends . Is it thus with you ? 6. They that are at peace with God cannot but wonder , and say to God as once Ruth said to Boaz , Ruth 2. 10. Why have I found grace in thine eys , that thou shouldest take knowledge of me , seeing I am a stranger ? So faith the person that is at peace with God , that has found favour in his eyes , why have I found this favour , who was sometimes alienated , and an enemy in my mind by wicked works ? Is it thus with you ? 7. They that are at peace with God are joyful in God through our Lord Jesus Christ , by whom they have received the attonement , Rom. 5. 11. They rejoyce in Jesus Christ , and have no considence in the flesh . Phil. 3. 3. They say , not unto us , not unto us , but unto God in Christ be all the glory and praise of our being at peace with God : They thank God through Jesus Christ for their being at peace with God. They say as Paul , Gal. 6. 14. God forbid that we should glory in any thing , save in the Cross of our Lord Jesus Christ , through which our peace was made , Col. 1. 20. Now are you thus joyful in God through our Lord Jesus Christ ? 8. They that are at peace with God , do highly esteem those that have been instrumental in making their peace with God : The feet of those that preach the Gospel of peace , and bring glad tidings of good things , are beautiful to them , Rom. 10 15. How are they accounted of by you ? Use 2. Reproof . This reproves those that neglect their duty herein ; that give no diligence to make their peace with God , but go on in their enmity and hostility against God : As did the old World , Pharaoh , Nebuchadnezzar , and Herod , when God spake unto them by Noah , Moses , Daniel , and John Raptist . But what got they by standing out against God ? Had it not been better for the old World to have hearkened unto Noah , and for Pharaoh to have hearkned unto Moses , and for Nebuchadnezzar to have hearkened to Daniel , and for Herod to have hearkned to John , and so to have prevented that destruction and misery which came upon them ? Did they do ill in standing out against God ? and is it not ill in you to do the same ? can you condemn them and not your selves ? Sirs , you have the offers of peace with God made unto you , if you accept not of the offers , if you hearken not to the counsel God gives you , and shall continue not to hearken , 't is a sure sign that God will slay you . See what was said , 1 Sam. 2 , 25. concerning Elie's Sons , They hearkened not to the voice of their Father admonishing and reproving them , because the Lord would slay them . Dreadful was that word of the Prophet to Amaziah , 2 Chron. 25. 16. I know that God hath determined to destroy thee , because thou hast not hearkened to my counsel . Great wrath from the Lord of Hosts may they expect to feel that refuse to hearken to Gods counsel , Zech. 7. 11 , 12 , 13. Pray take your Bible and read this Scripture . Assure your selves if you continue in a state of enmity against God , not minding reconciliation , God will find you out . Ps . 21. 8 , &c. Thine hand shall find out all thine enemies ; thine right hand shall find out those that hate thee ; thou shalt make them as a fiery Oven in the time of thine anger ; the Lord shall swallow them up in his wrath , and the fire shall devour them . And Ps . 68. 21. God shall wound the head of his Enemies , and the hairy scalp of such an one as goeth on still in his trespasses : Yea he will make his Enemies his footstool , Ps 110. 1. and render vengeance to them , Deut. 32. 41. and reward them that hate him . What else can you expect if you continue in a state of enmity against God , seeing he has done so much , and said so much towards peace-making between him and you : What more could be done or said , than he has done and said ? You have heard that he took counsel about it , and contrived a way that there might be Peace between him and you . He entred into a Covenantand Agreement with his Son about it , and that he undertook the work of making peace and bringing sinners into an estate of reconciliation with God , if they would be ruled by him . He took great delight in those transactions between him and his Son about this peace-making for man. He hath been at a great deal of cost & expence of precious blood to obtain it . He has taken care that this purchased peace might be preached and proffered to you , and so it has been again , and again , and again . He has charged and commanded you to accept of it . He has written to you about it , and sent to you about it , and prayed and beseeched you to be at peace with him , and expostulated and reasoned the case with you , and wished your acceptance of proffered peace , and waited for it , and what more could he have done ? and now after all this , what cloke , what excuse can you have ? See Joh. 15. 22. If I had not come and spoken to them , they had not had sin , but now they have no cloke for their sin . If God had not done all this in order to peace-making between him and you , you might have had some plea for your selves ; but now if you shall continue in a state of enmity against God , neglecting the means ordained and appointed to be used for the obtaining of peace with God , if you shall be dealt with as enemies thank your selves . Use 3. Exhortation . Be diligent in making your peace with God , that so you may be found of Christ in peace at his coming . Continually and earnestly apply your selves to this work : give , set , and bend your minds to it . Be instant in season and out of season about it . Be at this work of making peace with God in the morning , and in the evening withhold not your hand . Endeavour it with all the might and power , &c. as before in Answer to the 4th . Quest . Q. What is to be done that we may make peace with God ? Directions . A. 1. Satisfie your selves in what estate you are , whether in an estate of peace and reconciliation with God or not . Examine your selves , say to thine own soul , Am I at peace with God ? Time was when I was at enmity with God , how came I to be in an estate of amity ? May not I be mistaken , and think I am in an estate of peace and friendship with God , when in truth it is no such matter ? May I not think my self to be something when I am nothing ? Gal. 6. 3. and to be rich , when indeed and in truth I am poor , naked , &c. Rev. 3. 17. Call to mind the former characters of a reconciled estate , and say , 1. Am I at war with sin ? with the lust of the eyes , the lust of the flesh , the pride of life , all which do war against my soul ? Am I at war with all these lusts , or one or none ? What is the sin , the lust that I am at war with ? is it Pride , or Worldiness , or Wantonness , or what is it ? How long have I been at war with it ? What success have I had ? What conquests have I gotten ? What aids and assistances have I had ? What weapons have I made use of ? What sword , what word of God , what precept , what promise , what threatning is it , that I have either defended my self with , or offended my sin with ? 2. Say to thy self in secret , and in good earnest , Have I mourned for my former enmity against God ? When ? where ? how long ? how much ? what sin was it that I mourned for ? what was its name ? Have I been in bitterness for it , as one that is in bitterness for his first born ? 3. Say again , Am I in care now to please God , and in fear of offending him ? had I rather offend all the world than offend him ? or can I venture to displease him , rather than to displease others ? 4. Say also , Is it a grief of heart to me that any of mine should be found fighters against God ? 5. Am I best pleased with those that are at peace with God ? 6. Have I at any time wondred at such a wretch , such a rebel as I should be received into the favour of God ? 7. What thanks did I ever render to God for it ? what rejoycing in Christ the Purchaser of it have I ever had ? 8. What are Ministers , and what is their Ministry unto me ? are they , or is their Ministry much set by , by me ? By such questioning with your selves you may satisfie your selves in what estate you are , whether in a reconciled , or unreconciled estate . This is the first Direction . Direction . 2. Satisfie your selves , that getting into a reconciled estate with God , is your greatest concern in the world . 1. The greatest counsel was taken about it that ever was . 2. The greatest persons imployed about the bringing of people into it that ever was . 3. The greatest price was paid that it might be obtained that ever was . 4. The greatest love was manifested about it that ever was , 1 John 49 , 10. 5. The greatest good thereby , by being brought into a reconciled estate with God , will come to us , that heart can wish or desire . 6. The greatest hurt , by remaining in an unreconciled estate with God , will come unto us that can be . And is not then the getting into a reconciled estate with God , our greatest concern in the World ? Review the first Reason , and consider well what God hath done towards making peace between man offending and himself offended , and you will understand the better , of how great concern a reconciled estate with God is to you . Direction . 3. Understand well the way of making peace with God , viz. by Jesus Christ who is our Peace , Eph. 2. 14. and by whom there is peace on Earth , Luke 2. 14. and peace in Heaven , Luke 19. 38. having made peace through the blood of his Cross , Col. 1. 20. When Herod was highly displeased with them of Tyre and Sidon , they came with one accord to him , and having made Blastas the Kings Chamberlain their Friend , desired peace ( it being their great concern ) because their Country was nourished by the Kings Country , Acts 12. 20. In like manner God being highly displeased with sinners , they must make Jesus Christ Gods beloved Son , in whom his Soul is well pleased , Mat. 12. 18. their Friend , to make peace for them : And if Sinners desire this of him , he will not say them nay , John 6. 37. Direction . 4. Know also and labour with thy self to be fully perswaded that peace with God , and a reconciled estate with him , is a real thing , a real blessing and privilege . Sure , that about which Such a Consultation was held , Such a Contract was made between the Father and the Son , And such Articles were performed by both Father and Son , must needs be a real thing . And that for the accomplishment of which so much real work was finished , and so great a price was paid , must needs be a real thing . Direction . 5. Well understand the terms upon which this peace and reconciliation with God , is really tendred in the Gospel and Ministry thereof . The Terms are , 1. Laying down our Arms in a penitent way . Wash ye , make you clean , put away the evil of your doings from before mine eyes : cease to do evil , learn to do well . Come now and let us reason together and be friends , saith the Lord ; though your sins be as scarlet they shall be as white as snow , though they be red like crimson they shall be as wooll . Isa . 1. 16 , 17 , 18. 2. Resigning up our selves to the government of Christ in a believing way . Believe on the Lord Jesus Christ , and thou shalt be saved , said Paul and Silas to the trembling Jaylor , Acts 16. 31. And that it is really tendered in the Gospel and Ministry thereof , who can doubt that well considers that one Scripture ? 2 Cor. 5. 18 , 19 , 20. where the Gospel is called by the Holy Ghost , the word of reconciliation , and the Ministry of it the ministry of reconciliation ; and where we are beseeched and prayed in Christs stead to be reconciled to God. Direction . 6. Make it your business to get into this reconciled estate : Lest you should deceive your selves , and think you make it your business . when you do not . Know that when a man makes any thing his business , 1. He thinks of it seriously , much and often : his first and last and middle thoughts are of it ; he thinks of it when he is eating , drinking , sleeping , working , journying . 2. He talks of it perpetually , and puts questions about it to any one he thinks can better inform him . 3. He does cast and contrive this way and that way how to effect it . 4. He takes all opportunities offered that may further it . 5. He removes all hindrances of it , and is glad when they are removed , and sad while they lie in the way . 6. He allows time for it , yea redeems time for it . 7. He sequesters himself from all company that may disturb him in it . 8. He puts out his strength in the use of all means to effect it . Thus in this way make it your business to get into a reconciled estate with God. 1. Think seriously of it , as the Prodigal did , Luke 15. 17. and Peter , Mark 14. 72. 2. Talk perpetually of it , and put questions about it , as Peters Hearers , Acts 2. 37. and the Jaylor Acts 16. 30. Be talking of it when thou sittest in thine house , and when thou walkest by the way , and when thou liest down , and when thou risest up . 3. Contrive how to effect it . Sit down and consult what is to be done , Luke 14. 31 , 32. 4. Watch and take all opportunities that may further it . For Watching see Luke 21. 34 , 36. 1 Cor. 16. 13. 1 Pet. 5. 8. 5. Remove all hindrances of it . If iniquity be in thy hand put it far away , Job 11. 14. Do as they Ezra 10. 3. covenanted to do , and did v. 11. 6. Allow time for the doing of it . Redeem time from meals and sleep , rather then want it for this work , Eph. 5. 16. 7. Sequester your selves ; go into your Closets , shut the door against all Disturbers , Mat. 6. 6. 8. Put out your strength in the use of of all means to effect it . Set about it with all your might , Eccles . 9. 10. Q. In the use of what means ? A. In the use of all means : Reading , Hearing , Studying , Meditating , Praying , Watching , Fasting , Searching , Trying , Examining your selves , Keeping your hearts , Flying temptations and occasions of sin , neglecting no opportunities of acquainting your selves with God. Among other means use these with diligence , preparation , and prayer , as in the sight and presence of the great God. 1. Attend upon the Word and Ministry of Reconciliation , so called 2 Cor. 5. 18 , 19. because 't is a great means of reconciliation . This blessing of peace comes out of Zion , Ps . 128. 5. 'T is the fruit of the lips that must be instrumental to make peace with God , Isa . 57. 19. If there be a Messenger with him , that is , a Minister of the Gospel and Interpreter , one of a thousand to shew unto Man his uprightness , then he that is God is gracious to him and saith , Deliver him from going down to the pit , I have found a ransom , Job 33. 23 , 24. 2. Joyn with confession of sin , whereby God has been offended , Contrition and Conversion . 1. Confess sin . I acknowledged my sin unto thee , said David , Ps . 32. 5. and mine iniquity have I not hid . I said I will confess my transgressions unto the Lord , and thou forgavest the iniquity of my sin . If we confess our sins , saith S. John , 1 Joh. 1. 9. God is faithful and just to forgive us our sins . See Jer. 3. 13. 2. Mourn for sin and turn from it unto God. Rend your hearts , and turn unto the Lord , Joel 2. 13. for he is gracious . Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord and he will have mercy upon him , and to our God for he will abundantly pardon , Isa . 55. 7. 3. Make your supplication to the God of peace in the name of Christ , who is our Peace , Eph. 2. 14. and the Prince of peace , Isa . 9. 6. Give your selves to prayer , Ps . 109. 4. Pray as David did , Ps . 60. 1. O God , thou hast been displeased , O turn thy self to us again . Cause thy face to shine , Ps . 80. 3. and as Daniel , ch . 9. 17. Cause thy face to shine upon me for the Lords sake , v. 19. O Lord hear , O Lord gorgive , O Lord hearken and do , and defer not for thine own sake . And as Jeremiah , ch . 14. 7. O Lord , though mine iniquities testifie against me , do thou it for thy name sake , for my backslidings are many ; I have sinned against thee . And again , v. 21. Do not abhor me for thy name sake . 4. Get some Abraham , Moses , or Samuel , some Noah , Daniel , or Job , to pray & make intercession for you : The prayers of such are prevailing , Gen. 20. 7. He is a Prophet , and he shall pray for thee , and thou shalt live . Accordingly v. 17. Abraham prayed and God heard . So Job 42. 8. My Servant Job shall pray for you , for him will I accept . Gods wrath was kindled against Eliphaz and his two Friends , Job 42. 7. And Job is to be imployed as Gods special Favourite , to offer up Sacrifice , and to pray for them , and so to make reconciliation between God and them . The prayer of a Man of God may do much . 1 Kings 13. 6. Jeroboam put out his hand against the Prophet , and God dried it up , so that he could not pull it in again to him . And the Man of God besought the Lord , and the Kings hand was restored again . 5. Set Faith awork in the satisfaction and mediation of Christ ; He is our High Priest , whose Office it is to make attonement , Numb . 16. 47. Christ was in all things made like to his Brethren , that he might be a merciful and a faithful Highpriest in things pertaining to God , to make reconciliation for the sins of the People , Heb. 2. 17. 'T is by his death that we are reconciled to God , Rom. 5. 10. and v. 11. We joy in God through our Lord Jesus Christ , by whom we have now received the Attonement . Let him take hold of my strength , saith God , Isa . 27. 5. that he may make peace with me . By strength some understand the mercy of God in Christ ; Let him take hold of this by Faith , and he shall make peace with me . 6. To all this add a day of humiliation and soul-affliction , which is called a day of Attonement , Lev. 23. 27. Christ told his Disciples , that some Devils went not out but by prayer and fasting , Mat. 17. 21. and Mar. 9. 29. He said unto them , this kind can come forth by nothing but by prayer and fasting . Now it may be God may be so greatly displeased , that he will not be at peace with us until we have greatly humbled our selves . Set apart a day therefore and set about this work ; sure Peace and Reconciliation with God is well worth a day , yea days of Humiliation . Thus do , and do it with speed without further delay . 1. The present day is the day of Salvation . 2 Cor. 6. 2. Now is the day of Salvation ; and Heb. 3. 15. 7. The Holy Ghost saith , To day if ye will hear his voice . 2. Good purposes are often lost if not presently put in execution ; as Felix's were , Acts 24. 25. Go thy way , saith he to Paul , for this time , when I have a convenient season I will call for thee ; but that season was long a coming . 'T is just with God to deny thee a future day , that acceptest not the present ? 4. Time is short , and the very next day very uncertain : We are apt to promise our selves a long time to come , whereas we know not what shall be on the morrow , Jam. 4. 14. And therefore do as Moses bade Aaron do , Numb . 16. 46. Go quickly and make an attonement . And as Solomon advised a surety for another to do , Prov. 6. 3 , 4 , 5. Give no sleep to thine eyes , nor slumber to thine eye-lids , till thou hast made thy peace with God. And as our Saviour adviseth to do , when a Brother is offended , Mat. 5. 25. Agree with thine Adversary quickly : So let us do . Speedily , quickly apply your selves to the use of the forementioned means , to obtain peace and reconciliation with God. Think it not enough to read or hear these Directions , or to talk of them , unless you practise them . I am sure , you think it not enough to read or hear directions for the health of your Bodies , unless you practise them . Give me leave therefore to ask you , Will you practise these directions or not ? Motives to follow the Directions given , and to use the means prescribed for the obtaining of Peace and Reconciliation with God. 1. THE Happiness of a Reconciled Estate . 2. The Misery of an Unreconciled Estate . 1. The happiness of a reconciled estate , which will appear to be very great , if you shall well consider ; 1. That God will be a friend to such as are in a reconciled estate ; whoever be enemies to them , God will be their friend ; God will be for them whoever be against them . And if God be on their side and take their part , they need not fear . Ps . 118. 6 , 7. The Lord is on my side , I will not fear , what can man do unto me ? 2. That to whom once he is a Friend , to them he will be a friend for ever . The mountains shall depart , and the hills be removed , but my kindness shall not depart from thee , neither shall the covenant of my peace , or my covenant of peace , as Ezek. 37. 26. be removed , Isa . 54. 10. Although sight , hearing , speech , depart from me , said one , yet Gods loving kindness shall never depart : Somewhat like that of David , Ps 73. 26. My flesh and my heart faileth , but God is the strength of my heart and my portion for ever . God may visit his Friends and such as are at peace with him with the Rod , nevertheless his loving kindness he will not utterly take from them , nor suffer his faithfulness to fail , Ps . 89 33. Whom he loves , he loves to the end , Joh. 13. 1. 3. That he will be a friend with all that he Is , Has , Can do and procure , if for their good . He will be a friend to those that be at peace with him . 1. With all that he is ; and he is all : I am , is his Name . He is a Sun and a Shield , Ps . 84. 11. He is a Rock , a Fortress , a Deliver , a Buckler , a Rock , a High Tower , Ps . 18. 2. 2. With all that he has : Now he has Strength , Prov. 8. 14. Counsel and Understanding , Job . 12. 13. 3. With all that he can do : Now he can do whatsoever pleaseth him , Ps . 135. 6. Eccles . 8. 3. He can furnish a Table in the Wilderness , he can give bread and provide flesh , Ps . 78. 19 , 20. 4. That God takes pleasure and delight in such , rejoyces over them as a Bridegroom rejoyceth over the Bride , Isa . 62. 5. Rejoycing over them with joy , with singing , Zeph. 3 17. See Cant. 4. 7 , 9 , 10. and 7. 6 , 10. O how well-pleased was the Father of the Prodigal with his returning Son ! He falls upon his neck and kisses him , Luke 15. 20. In truth , reconciled persons are the travel of Christs Soul , Isa . 53. 11. And you see how Mothers delight in those Children they have had hardest travel with . 5. That God will not deny them any request that is for their good . They may ask what they will , and it shall be done for them if it be good for them , Joh. 15. 7. And this they may be confident of , 1 Joh. 5. 14. If they call , God will answer , Ps . 91. 15 , 16. and be favourable to them , they shall see his face with joy , Job 33. 26. Yea , sometimes before they call he will answer them , and whilst they are yet speaking he will hear , Isa . 65. 24. 6. That all shall work together for their good , Rom. 8. 28. Their wants shall make them pray the more . Their sins shall humble them the more . Their sorrows and sufferings shall make them slight the world the more . Their temptations shall make them exercise grace the more . Their spiritual desertions shall set them a longing to be with Christ the more . All shall be for their advantage , whether Paul , or Apollo , or Cephas , or the World , or Life , or Death , or things present , or things to come , all shall be theirs , 1 Cor. 3. 22 , 23. See Jer. 24. 5 , 6. 7. That the Creatures shall be at peace with them , Job 5. 23. Yea their enemies too if it shall be for their good , Pro. 16. 7. So that they may sleep securely , Job 11. 19. And not be afraid of evil tidings , Ps . 112. 7. When thou liest down thou shalt not afraid , yea thou shalt lie down , and thy sleep shall be sweet unto thee , for the Lord , with whom thou art now at peace , shall be thy confidence . Read Pro. 3. 23 , 24 , 25 , 26. 8. That they shall have confidence at the appearing of Christ , and shall not be ashamed before him at his coming , 1 Joh. 2. 28. Reader , shall I reason with thee ? 1. Are these things so ? is this the happiness of a reconciled estate ? Will God be a friend to such ? A friend for ever ? With all that he is , has , can do or procure ? Does God take delight and pleasure in such ? do you believe it ? nay , but do you believe it ? Will not God deny them any request that is for their good ? Shall all work together for their good ? And shall even enemies be at peace with them if for their good ? I say , are these things so ? do you indeed believe them to be so ? 2. Say then , is not a reconciled estate a happy estate ? 3. Is not such a happy estate desireable ? 4. Art thou yet in a reconciled estate ? Canst sind in thy self the Characters of a reconciled person ? Look back to the Use of Trial , and put again and again the questions to thy self , that there are put to thee , and allow some time for it : deal truly , can time be better spent ? 5. If thou canst not yet satisfie thy self , that thou art in a reconciled estate , how art thou affected ? art in trouble about it , in care and fear about it ? 6. If so , wouldst thou be in a reconciled estate ? may one believe thee ? Is it a comfort to you to think that God is reconcilable through Christ ? and that he makes the motion to you , and will be at peace with you , if you will be at peace with him . And are they welcom to you , that come in Gods Name to make peace between him and you ? And do you like the terms , and cordially accept of peace with him upon these terms ? 7. Can you be in a reconciled estate without the use of means ? 8. What are your thoughts of the means prescribed , are they good ? 9. Why then will you not use them ? Motive 2. The misery of an unreconciled estate , which will appear to be great if you consider that unreconciled persons are , 1. Enemies to God. 2. And God is an enemy to them . 1. If you be an unreconciled person , thou art an enemy to God ; and , which aggravates thy misery , 1. Thou art a weak enemy , unable to resist or defend thy self . Can thy heart endure , or can thy hands be strong in the day when God shall deal with thee ? Ezek. 22. 14. 2. A poor Enemy , that hast nothing to ransom thy self if taken , though thou have Silver and Gold never so much , for Neither Silver nor Gold shall be able to deliver in the day of the Lords wrath , Zeph. 1. 18. 3. A secure Enemy , that fearest no danger , and therefore thy case the more dangerous . When any man shall hear the words of the Curse , and yet shall bless himself in his heart , and say , I shall have peace , though he walk in the imagination of his heart : the Lord will not spare him ; but then the anger of the Lord and his jealousie shall smoke against that man , and all the curses that are written in this book shall lie upon him , and the Lord shall blot out his name from under heaven , Deut. 29. 19 , 20. 4. A provoking Enemy , that provokest God to his face , Isa . 65. 3. 5. An Enemy that hast refused proffers of peace , Pro. 1. 24. 6. And it may be an Enemy that hast abused those that have been sent to treat with thee about peace with God , such as you read of 2 Chr. 36. 16. And if so , may not God justly refuse now to be reconciled to thee ? Because I have called , says God , and ye have refused , I have stretched out my hand and no man regarded , but have set at naught all ●y counsel , and would none of my reproof , I also will laugh at their calamity , and mock when your fear cometh , Pro. 1. 24 , 25 , 26. Take your Bible and read on to v. 31. And dreadful is that word Ezek. 24. 13 , 14. In thy filthiness is lewdness . Because I have purged thee and thou wast not purged , thou shalt not bepurged from thy filthiness any more , till I have caused my fury to rest upon thee . I the Lord have spoken it ; it shall come to pass : And I will do it , I will not go back , neither will I spare , neither will I repent , according to thy ways and according to thy doings , shall they judge thee , saith the Lord God. Poor Soul , what if this Scripture should be fulfilled in thee ? And what if God should give Satan a commission to fetch away thy unreconciled Soul this night ? 2. If you be an unreconciled person , God is an enemy to thee : And he is , 1. A potent enemy , Nah. 1. 2 , 3 , 6. God is jealous , and the Lord revengeth , the Lord revengeth and is furious ; the Lord will take vengeance of his Adversaries , and he reserveth wrath for his Enemies . The Lord is slow to anger , and great in power , and will not at all acquit the wicked . Who can stand before his indignation , and who can abide in the fierceness of his anger ? his fury is poured out like fire , and the Rocks are thrown down by him . 2. A sworn resolved enemy , Deut. 32. 40 , 41 , 42. For I lift up my hand to Heaven , and say , I live for ever . If I whet my glittering Sword , and my hand take hold on judgment , I will render vengeance to mine enemies , and I will reward them that hate me . 3. An unavoidable enemy , Ps . 139. 7 , &c. Whither shall I flee from thy presence ? 4. An immortal enemy ; not like a Man that shall dye , or the Son of Man that shall be made as grass , Isa . 51. 12. And whilst he is an enemy to thee , 1. All his actings towards thee are in a hostile way , Isa . 63. 10. They rebelled and vexed his Holy Spirit , therefore he was turned to be their enemy , and he fought against them . 2. He will not grant your requests , Isa . 1. 15. When you spread forth your hands I will hide mine eyes from you ; yea , when you make many prayers , I will not hear . 3. His Creatures are in Arms against you , and wait but for a word of command , and then will fall upon you as once they did upon Pharaoh . 4. You may fear therefore continually day and night , and can have no assurance of your life , Deut. 28. 66. And now poor unreconciled Soul , shall I once more reason with thee ? Are these things so ? art thou an enemy to God , and is God an enemy unto thee ? And art thou not only a poor , weak enemy , no way able to prevent falling into the hands of the living God , nor to deliver thy self out of his hands when fallen into it ; but a secure enemy , also a fearless enemy , unapprehensive of danger , yea a provoking enemy , that hast time after time refused proffered peace ? And is God an enemy unto thee ? a potent , sworn , resolved , provoked , unavoidable , immortal enemy to thee ? And are all his Actings against thee in a Hostile way ? And will he grant none of thy requests , nor have any fellowship with thee ? And are the Creatures waiting for a command from their great General to fall upon thee ? And canst thou have no assurance of thy life , no not for an hour , no not for a minute ? Is this thy case poor unreconciled Soul , what thinkest thou ? Is this thy case ? is this thy case ? wilt thou not be at the pains to think a little ? Lord what ails thee , that thou art not startled , affrighted , sinking into a swoun at the thoughts thereof ? What , to be an enemy to God , and to have God to be an enemy unto thee ? Is this nothing ? a thing to be laid to thy heels and not to your heart ? 1. Is it nothing to reject proffered peace and reconciliation with God ? will it not bring upon thee double condemnation ? Reader , I beseech thee take thy Bible , and before thou read a line more in the Book thou hast in thy hand , read Mat. 10. 12 , 13 , 14 , 15. Luke 10. 5 , 6 , 10 , 11 , 12. And now , Reader , what sayest thou , is it nothing to be under this threatning ? It shall be more tollerable for Sodom and Gomorrah in the day of judgment than for thee . 2. Is it nothing by thy standing out & refusing proffered peace with God , to grieve God , Christ , the Holy Spirit , Angels , & near and dear Relations , a Mother it may be that bare thee , brought thee forth into the World , and nurst thee up , who is in travel again till thou be at peace with God , is this nothing ? Once more I beg of thee to take thy Bible and read Mat. 23. 37. Mar. 3. 5. Mar. 8. 12. Luke 19. 41 to the end . Zech. 7. 11 , 12. What more shall I say unto thee poor unreconciled Soul , that refusest proffered peace ? 1. Is it not thy Saviour , thy Saviour for all that thou knowest , that thou standest out against ? 2. Art thou without reason , natural affection , and self love , that thou standest out against a Saviour , that thou runest from peace , and pardon , and life ? 3. What harm will pardon , peace , reconciliation do thee ? 4. Wilt not wish first or last that thou hadst accepted of proffered peace with God ? Reader , take thy Bible , read Luke 13. 24 , 25 , 26 , 27 , 28. Good Reader , say me not nay , ; read what is written for thy good , for thy admonition . 5. Would it not be a day of gladness to God , Christ , Saints , Angels , and thy Relations and Acquaintants that fear God , if thou wouldest be perswaded to come in and be reconciled to God ? for certain it would . Read Luke 15. 6 , 7 , 9. Luke 10. 21. Cant. 3. 11. Ps . 87. 5 , 6 , 7. You will do very little for your souls , if you will not be at the pains to read and consider these few Scriptures , for their good . Come , come , Reader , 6. Is it without a Providence that this Book was put into thy hands , and that thou hast had a heart to read it ? sure not , I would hope that God intends thee good by it . Good Reader , be willing to be saved , To come to Christ , To endeavour thy peace with God , To set about the use of the means before prescribed , To try what thou canst do to be at peace with God. Come , wilt thou try , and use the means in good earnest ? I will promise thee if thou wilt , thou shalt not want help ; God Christ , his Spirit , good Ministers and People will help thee . See Isa . 41. 10 , 13 , 14. Rom. 8. 26. Ps . 89. 19. Ps . 72. 15. Ps . 118. 25 , 26. Come , Reader , do I intreat thee to thy loss or hurt ? Is it not for thy good ? Hear it , I beseech thee , and know it for thy good , Job 5. 27. Is it not great rich grace and favour that god doth offer to be at peace with thee ? And wilt thou receive the Grace of God in vain ? God forbid . In Memory of that very Religious Gentlewoman , Mrs. Anne Kyrl , the Relict of Colonel Robert Kyrl of Waford , and Daughter of William Sellwin of Matson near Gloucester , Esquire . Who having lived about 46 Years , did sweetly fall asleep in Christ March 30 , was decently interred April 6. 1677. and is at blessed rest till Christs second appearing , to awaken , raise , and glorifie her with himself for evermore . Concerning our dear Friend departed , an Exemplar worthy imitation , I think I have warrant enough to say something to her praise . She was a Woman that feared the Lord , and shall she not be praised ? Solomon says she should , Pro. 31. 30. She was a Dorcas , why should not the Coats and Garments she made be shewed ? Acts 9. 39. Christ commended the Faith of the Centurion , Mat. 8. 10. And of the Syrophoenician Woman , Mar. 7. & Mat. 15. 28. And the love and repentance of the Woman that stood at his feet behind him weeping , Luke 7. 44 , &c. And what Mary the Sister of Lazarus ( Joh. 12. 3. ) had done in pouring Oyntment on his head , he said should be spoken of throughout the world for a memorial of her , Mar. 14 9. And for a Memorial of our Friend now sweetly sleeping in Jesus , who had ( as Demetrius ) a good report of all , 3 Joh. 12. I may safely and boldly say , 1. That she according to Gods promise looked for new Heavens and a new Earth . She looked to things not seen , and things that are eternal , 2 Cor. 4. She looked for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ , Tit. 2. 15. Yea she looked for and hastned unto the coming of the day of God. 2. Her looking for such things made her diligent , industriously diligent , that she might be found of Christ in peace , without spot and blameless ▪ in a reconciled ▪ justified and sanctified estate . She gave her mind , she set her self to be found in this estate . She was instant in season and out of season about this . In the morning she sowed her seed , and in the evening she withheld not her hand , Eccles . 11. 6. She gave all diligence to add to her faith vertue , and to vertue knowledge , &c. She gave diligence to make her calling and election sure , 2 Pet. 1. 5 , 10. She was not slothful , but shewed diligence to the full assurance of hope , Heb. 6. 11 , 12. And whatsoever she apprehended was commanded by the God of Heaven , she would diligently do it , Ezra 7. 23. What more shall I say ? Her eyes were turned away from beholding vanity , Ps . 119. 37. Her ears were swift to hear , Jam. 1. 19. In her tongue was the Law of kindness , Prov. 31. 26. Her hands were stretched out to the poor and needy , Prov. 31. 20. Her feet were shod with the preparation of the Gospel of Peace , Eph. 6. 15. Her knees were bowed unto the Father of our Lord Jesus Christ , Eph. 3. 14. Her face was Zion-ward , Jer. 50. 5. Her clothing was humility , 1 Pet. 5. 5. Her ornaments a meek and a quiet spirit , 1 Pet. 3. 4. Her girdle sincerity , Eph. 6. 14. Her speech was savoury , seasoned Salt , Col. 4. 6. Corrupt communication proceeded not out of her mouth , but such as might minister Grace to the hearers , Eph. 4. 29. Her conversation was upright , Ps . 37. 14. Ordered aright , Ps . 50. 23. As became the Gospel , Phil. 1. 27. Without covetousness , Heb. 13. 5. Chaste coupled with fear , 1 Pet. 3. 2. Honest , 1 Pet. 2. 12. Holy , 1 Pet. 1. 15. Heavenly , Phil. 3. 20. All her springs whence slowed these streams were in God , Ps . 87. 7. Her confidence was not in the slesh . Her rejoycing was in Christ , Phil. 3. 3. Christ was her All , Col. 3. 11. Her wisdom to direct her , righteousness to justifie her , sanctification to cleanse her , redemption to set her at liberty , 1 Cor. 1. 30. When she was hungry his flesh was her meat . When thirsty his blood was her drink , John 6. 55. When she fainted he was her cordial , Luke 2. 25. When she fought with her spiritual adversaries , he was her victory and triumph , 1 John 5. 4 , 5. 1 Cor. 15. 57. Rom. 8. 37. When she failed , Christ was her Advocate with the Father , John 2. 1 , 2. In life he was her hope , 1 Tim. 1. 1. In death he is her gain , Phil. 1. 21. In the grave he will be her life and resurrection John 11. 25. I think I may say of her as Hezekiah of himself , Isa . 38. 3. That she walked before God in truth and with a perfect heart , and did that which was good in his sight . And as Christ of Nathanael , John 1. 47. Behold an Israelite indeed in whom is no guile . Her dying words exprest much of a Christian indeed . To instance : They exprest , 1. Her expectation of a change : I do not hope to live long . 2. Her weannedness from the world and sense of the badness of it : For , said she , being fit to dye , 't is the best time to dye in , and the worst age to live in . 3. Her lamenting after God ; for she complained of unprofitableness under the means she enjoyed , and of the want of former refreshments . 4. Her confidence in God : For , said she , though I am a great sinner , yet I believe I am a pardoned sinner , and so have rest and quiet . One saying to her , There is need of the Lords help : Yea , said she , and God hath laid help upon one that is mighty , and by his stripes I am healed . One repeating that Scripture , Ps . 116. 6. The Lord preserveth the simple , I was brought low , and he helped me . Yea , said she , the Lord will remember me in my low estate . Her thankfulness . Blessed be God , said she , I have refreshing though not rest . At other times she would say : O the consolations of the Lord are not small things . 6. Her prayerfulness . In her last fit she said : Lord ease , Lord help ; Pray , pray , pray . And so whiles we were praying for her , she fell asleep . Thus she has given you an Example , as Christ did his Disciples , John 13. 15. I will not call you to lamentation , but to imitation I must . Not to lamentation , Though some of you have lost a dear Sister . And some of you a tender Aunt . And some a faithful Friend . And some a helper of their faith and joy . And some an encourager in the ways of God. The poor have lost a visitor and liberal benefactor . And this Congregation a worthy member . And she her self has lost something too ; she has lost her Asthma , or difficulty of breathing . Her pains , sighs , and groans . Her cold sweats and fainting fits . Her sorrows and sufferings . Her troubles and temptations . Her sins and corruptions . But what are her gains ? No tongue can express , nor heart can conceive , what they are . She has gained Heaven . What eye hath not seen , nor ear hath heard , nor hath it entred into the heart of man , 1 Cor. 2. 9. A Kingdom Everlasting , Luke 12. 32. 2 Pet. 1. 11. A Crown of righteousness and life , 2 Tim. 4. 8. James 1. 12. An Inheritance rich and glorious , Eph. 1. 18. Incorruptible , undefiled , and that fadeth not away , 1 Pet. 1. 4. She has gained fulness of joy in the presence of God , and pleasures for ever more at his right hand , Ps . 16. 11. An exceeding exceeding eternal weight of glory , 2 Cor. 4. 17. The Beatifical Vision , Mat. 5. 8. The immediate and full fruition of God and Christ . An eternal life with God , and Christ , and Saints , and Angels . And therefore I must not call you to lamentation . But , as I said , to imitation I must . Follow her as she followed Christ , 1 Cor. 11. 1. Let her Vertues live in you , so shall she in some sense still live with you . 1. Look for such things as she did . Look for new Heavens and new Earth . Look to things not seen , and things that are eternal . Look for the blessed hope and glorious appearing of , &c. Look for and hasten unto the coming of the day of God. 2. Let the expectation of such things make you diligent in the use of means to be found of Christ at his coming in peace without spot , &c. in a reconciled , justified , and sanctified estate . Give your minds , set your selves to be found in this estate . Be instant in season and out of season about it . In the morning sow your seed , and in the evening withhold not your hand , Eccles . 11. 6. Give all diligence , adde to your faith vertue , &c. 2 Pet. 1. 5. Give diligence to make your calling and election sure , 2 Pet. 1. 10. Be not slothful , but shew diligence to the full assurance of hope , Heb. 6. 11 , 12. And whatsoever shall be commanded you by the God of Heaven diligently do it , Ezra 7. 23. Turn away your eyes from beholding vanity , Ps . 119. 37. With your ears be swift to hear counsel and receive instruction , James 1. 19. In your tongues let the Law of kindness be , Pro. 31. 26. Let your hands be stretched out to the poor and needy , Pro. 31. 20. Let your seet be shod with , &c. Eph. 6. 15. Let your knees be bowed to your Father , &c. Eph. 3. 14. Let your faces be Zionward , Jer. 50. 5. Cloath your selves with humility , 1 Pet. 5. 5. Adorn your selves with meekness and a quiet spirit , 1 Pet. 3. 4. Gird your selves with sincerity , Eph. 6. 14. Let no corrupt communication proceed out of your mouth , &c. Eph. 4. 29. Order your conversations aright , Ps . 50. 23. Let your conversation be as becomes the Gospel , Phil. 1. 27. Without covetousness , Heb. 13. 5. Chaste , coupled with fear , 1 Pet. 3. 2. Honest , 1 Pet. 2. 12. Holy , 1 Pet. 1. 15. Heavenly , Phil. 3. 20. That it may be such , Let all your springs be in God , Ps . 81. 7. Have no confidence in the flesh , Phil. 3. 3. Rejoyce in Jesus Christ , Phil. 3. 3. Let Christ be your All , Col. 3. 11. Your Wisdom to direct you , your Righteousness to justifie you , your Sanctification to cleanse you , and your Redemption to set you at liberty , 1 Co. 1. 30. When your Souls are hungry , let Christs flesh be your meat . When thirsty , let his blood be your drink , John 6. 55. When you faint in a day of adversity , let Christ be your cordial , Luke 2. 25. When you fight with your spiritual adversaries , look to Jesus for victory and triumph , 1 John 5. 4 , 5. 1 Cor. 15. 57. Rom. 8. 37. When you fail , look to Christ your Advocate with the Father , 1 John 2. 1 , 2. In life let Christ be your hope , 1 Tim. 1. 1. In death be confident he will be your gain , Phil. 1. 21. And in the grave your life and resurrection , John 11. 25. Thus pace after this blessed soul departed , your near and dear Relation , tread in her steps , and then ere long where she is you shall be also . Where 's that ? I doubt not to say in Paradise , Luke 23 43. In Abrahams bosom , Luke 16. 22. In Heaven with Saints and Angels , Heb. 12. 22 , 23. With God in Christ Jesus , which is best of all , Phil. 1. 23. AN APPENDIX TO THE Foregoing Discourse BY WAY OF Caution and Exhortation . 1. BY way of Caution . Take heed lest Christ at his coming find you , 1. With nothing but leaves on you , as that Figtree , Mar. 11. 13. was , lest you be cursed , and it be said unto you as Mat. 25. 41. Depart , &c. 2. Without fruit , as that Tree was , Luke 13. 7. lest you be cut down and cast into the fire . 3. Without Oil in your Vessels , as the foolish Virgins were , Mat. 25. 3. lest the door be shut against you , v. 10. 4. With works not perfect before God , Rev. 3. 2. 5. Smighting your fellow-servants , as he , Mat. 24. 49. lest you be cut asunder , and have your portion appointed you with Hypocrites . 6. Eating and drinking with the drunken , Mat. 24. 49 , 50 , 51. 7. Idle , slothful , and not improving your Talents , Mat. 25. 25 , 26. lest you be cast into utter darkness , where shall be weeping and gnashing of teeth , v. 30. Take heed therefore , lest Christs coming suddenly , as Mar. 13. 36. find you thus , viz. With nothing but leaves , Without fruit , Without Oil , With works not perfect , Smiting your fellows , Eating and drinking with the drunken , Idle , drunken , not improving your Talents . Do not make slight of this Caution I beseech you . 2. By way of Exhortation . Be diligent , that you may be found of Christ at his coming . 1. Watching . For blessed are trhose Sevants whom the Lord when he cometh shall sind watching , whether he come in the second watch , or in the third watch , and sind them so , blessed are those Servants , Luke 12. 37 , 38. 2. In Christ , not having your own righteousness , which was Pauls desire , Phil. 3. 9. That I may be found in Christ , not having mine own righteousness which is of the Law , but that which is through the faith of Christ , the righteousness which is of God by faith . 3. Written in the Lambs Book of Life : For whosoever shall not be found written in the Book of Lise , shall be cast into the Lake of Fire , Rev. 20. 15. 4. Established , unblameable in Holiness before God. This was part of Pauls prayer for the Thessalonians , That their hearts might be established unblameable in holiness before God even our Father , at the coming of our Lord Jesus Christ with all his Saints , 1 Thes . 3. 13. 5. Sanctified wholly in Spirit , Soul , and Body . So also prays the Apostle for the Thessalonians , The very God of Peace sanctifie you wholly , and I pray God your whole Spirit , Soul , and Body , may be preserved blameless unto the coming of our Lord Jesus Christ , 1 Thes . 5. 23. 6. Patient . To this S. James exhorts , Be patient , Brethren , unto the coming of the Lord , which draweth nigh , James 5. 7 , 8. 7. Waiting for his coming , which was the commendation of the Corinthians , They waited for the coming of our Lord Jesus Christ , 1 Cor. 1. 7. 8. Looking for and hasting to it , according to the counsel of S. Peter , 2 Pet. 3. 12. 9. In peace without spot and blameless , as in the Text. Be diligent thus to be found at the coming of Christ , so shall you be blessed , Luke 12. 37 , 38. And so shall you have confidence , and not be ashamed before him at his coming , 1 Joh. 2. 28. FINIS . 
A60346	----	A funeral sermon. Delivered upon occasion of the death of that worthy gentleman John Marsh, Esq; who lived at Garston-Hall in Watford Parish in the county of Hartford; and died in the Lord, and was buried Septemb. 16, 1681. By Samuel Slater, late minister of the Gospel at Edmunds-Bury in Suffolk. Slater, Samuel, d. 1704. 1682 Approx. 89 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A60346 Wing S3964 ESTC R222772 99833898 99833898 38376 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60346) Transcribed from: (Early English Books Online ; image set 38376) Images scanned from microfilm: (Early English books, 1641-1700 ; 1785:18) A funeral sermon. Delivered upon occasion of the death of that worthy gentleman John Marsh, Esq; who lived at Garston-Hall in Watford Parish in the county of Hartford; and died in the Lord, and was buried Septemb. 16, 1681. By Samuel Slater, late minister of the Gospel at Edmunds-Bury in Suffolk. Slater, Samuel, d. 1704. [4], 36 p. printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers Chappel, London : 1682. Imperfect; title-page torn; trimmed at foot, affecting text. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2004-12 Andrew Kuster Sampled and proofread 2004-12 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A FUNERAL SERMON . Delivered upon Occasion of the Death of that Worthy Gentleman John Marsh , Esq Who lived at Garston-Hall in Watford Parish in the County of Hartford ; And Died in the Lord , and was Buried Septemb. 16 , 1681. By Samuel Slater , Late Minister of the Gospel at Edmunds-Bury in Suffolk . Isa. 57. 2. He shall enter into peace , they shall rest in their Beds , each one walking in his uprightness . LONDON , Printed for Tho. Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers Chappel . 1682. The Epistle Dedicatory . To my Honoured Friends , Madam Marsh , and her Pious Son and Daughters . AT the Motion and Desire of your ( since Deceased ) Father and Husband , my Worthy Friend , I did , after the Solemnization of his Funeral , deliver the following Discourse to you in Private . And in order to Common Good , I have here made it Publick . The Father of Mercies accompany it with his Blessing upon you , and all others into whose hands it shall come , that thereby Love to and Faith in Christ may be promoted , together with Holiness of Life and Comfort at Death . That you may not be unmindful of that King of Terrors at his greatest distances , nor terrified by him in his nearest approaches . I was greatly pleased to see your gracious Deportment under that Afflictive Providence , which deprived you of one so desireable , and that you were duely affected with your Loss , yet sweetly submissive to your God. Though the Cup was bitter , you did not faint nor murmur . It was indeed a Mercy that you enjoyed him so long , for he was full of Dayes , and had a flourishing old Age. And it may be a Comfort , that you shall see him again in Heaven , where you shall Eternally rejoyce together in God. That your Souls may prosper , your Graces increase , your Comforts abound , your Daies may be filled with Mercy and Duty , and your selves at last received into Glory is the Hearty Prayer of Your Friend and Servant in our dear Lord Jesus , S. Slater . Decemb. 22 , 1681. Errata corrigenda . PAge 13 line 16 , for primative read privative : p. 14. l. 12. for places r praises . l. 22. for Son r Sun. p. 20. l. 10. for lusted r likened . p. 22. l. 6. dele thus . p. 23. l. 31. dele that . l. 36. after am l , r that l. p. 26. l. 20. for him r them . p. 30. 1. 14. for Judges r Judge . l. 37. for Lords and Gods r Lord and God. p. 34. l. 34. for their r the. p. 35. l. 16. for in r is . p. 36. l. 10. for not r now . LUK. 2. 29 , 30. Lord , now lettest thou thy Servant depart in peace , according to thy word . For mine Eyes have seen thy Salvation . THESE are the words of Holy Simeon , who is supposed to be the Son of Hillel , and Chief of the great Synedrion , and Father of the Learned Doctor Gamaliel , at whose Feet , the great Apostle of the Gentiles , Paul was educated . Concerning whom the Sacred Scripture testifies , that he was a Just and Devout man , i. e. Godly , and Righteous , Wary , and Cautious ; A man that managed his Life , and ordered his actions with that due circumspection , as evidenced his sedulous care of approving himself to God. This good man waited for the Consolation of Israel , viz. the incarnation , or coming of the Son of God , the promised , and longingly expected Messiah ; in whom all our comforts are laid up , if we be Israelites indeed . That Jesus alone can be our Consolation , who is our Salvation . It is only under his shadow we can sit with great delight , because under that alone we can sit in safety . Those men and Women that seek their comforts out of Christ , will find themselves under miserable disappointment . And by how much the higher they are raised in hopes and expectation , by so much the lower they will be plunged into sorrow and vexation . I do earnestly beseech you , Christians , to remember this , that Christ is the Consolation of Israel , and improve it for your Souls advantage . Especially I speak this to you , my Friends , who are most nearly concerned in the late stroak of Providence , and do now mourn under the smart thereof . Learn whither you should repair for support and healing ; even to this Jesus , who to this day , yea , for ever continues to be the Consolation of Israel : and in whom you may find abundantly enough to sweeten this bitter Cup. This Simeon who thus waited , was well rewarded for his Faith and Patience , having this assurance given him , that he should not see Death , until he had seen the Lord's Christ. He should not see Death until Christ was born . Christ should come upon Earth before Simeon should go to Heaven : From whence you may learn this truth . That waiting upon God is not in vain : much time may be spent in it , but it will not be time mis-spent . God is not wont to send a waiting Soul mourning away . Such an one may come to God with a tear in it's Eye , but sooner or later , it shall go from him with a smile upon it's Countenance . Thou , O mourning , drooping Christian , dost not see Christ now , he covers himself with a Cloud ; well , sink not under discouragement , but let patience have it's perfect work , and do thou charge thy Soul to wait on , I am perswaded , before thou seest Death , thou shalt see Jesus ; Christ will manifest himself unto thee ; however , as soon as Death hath closed thy bodily Eyes , thou shalt both see him , and thy self with him in Glory . Well . Simeon having waited long , though not too long , came into the Temple , which did then exceed in Glory , for there he met with Jesus . And having met with him , he toook him up in his arms ; and he was a most blessed arm-full ; doubtless the good old man was glad he had got him , and his heart did leap within him . He never before embraced so great and glorious an Object . And I tell thee , O Christian , who hast got Christ in thy Heart , and dost hug him in the arms of thy Faith , thou hast as much reason to rejoyce , as Simeon did , when he had him in his arms : for it is Christ in you the hope of Glory . If he be formed in you , you shall be saved by him . Having taken Christ in his arms , what did the good man do ? Oh! he blessed God , and truly he had reason . How could he be without his Song , when he had got him , who was his strength and Salvation . We have cause to bless God for Creatures , for our Health , Strength , Estates ; and Relations , because we are less than the least of these , but we have infinitely more cause to bless God for Christ , because he is a gift of the dearest love , and of the greatest excellency . All Earthly comforts come from the hand of God , but Christ comes from the Some part of that which Simeon spake upon this occasion , you have in the words of the Text , in which take notice of these two things . 1. Simeons humble petition and request to God. Lord , now lettest thou thy servant depart in peace , according to thy word . 2. The ground or reason of this his request , for mine Eyes have seen thy Salvation . This Scripture being chosen by our deceased Brother for his Swan like-Song ; I shall present you with those several Observations I have made upon it , and briefly touch upon them , and so pass to that which I purpose most to insist upon . Doct. 1. Every Godly man is God's Servant . So Simeon stiled himself here , Lord , lettest thou thy Servant . And so did David , Psalm . 116. 16. O Lord , truly I am thy Servant , I am thy Servant . He gloried more in his being Gods Servant , than in his being King of Israel . Wicked men are the Slaves of Corruption , and Vassails of Satan , the Scriptures saith , they serve divers Lusts , and truly that is an hard task : if a man cannot well serve two Masters , how shall he serve divers , many . Their service is meer drudgerie and bondage . Two things may justly discommend it ; viz. they have dirty works , and they shall have dreadful wages ; their works foul them , and their wages undoe them . But you , O Saints , are the Servants of God , and you are so upon a threefold account , besides that of your Creation . First , Upon the account of your Redemption , which was brought about by the power of Christ , who rescued you out of the clutches of sin and Satan . Luk. 1. 74. He hath delivered us out of the hands of our Enemies , that we might serve him without fear , in holiness and righteousness before him , all the days of our lives . Secondly , You are Gods Servants upon the score of purchase , that Jesus who purchased Heaven and Glory for you , hath also purchased you for himself , and the price which he laid down , was no less , than that of his own Blood : and therefore it is your unquestionable duty to glorifie him in your Souls , Bodies , and Spirits . 1 Cor. 6. 20. Thirdly , You are Gods Servants by virtue of Covenant ; you have chosen one another , he hath chosen you for his people , and you have chosen him for the Lord your God ; an agreement hath been made and Indentures sealed Ezekiel 16 ▪ 8 I entered into Covenant with thee , saith the Lord God , and thou becamest mine . Vse . Remember and seriously consider then , whose you are , and unto whom you belong . Study and acquaint your selves with your Masters will , and knowing it , apply your selves immediately to the performance of it ; let your life be a life of obedience to God ; and whatsoever your hand findeth to do , as the matter of his Will , be sure that you do it with all your might , knowing that your labour shall not be in vain : and that it is most highly reasonable you should be as industrious about the work of God , as you have been about the work of Satan , as diligent for your best Friend , as your greatest Enemy ; as industrious for the saving of your Souls , as you have been for the damning of them . And for your encouragement and quickning , consider . 1. First , That in the service of God there is perfect freedom , his Yoke is easie , and his burden light . You are never so much your own men , as when you are Gods servants : You are so his servants , as that you also are his Children : Your work is cut out by the hand of a most tender Father , and therefore it should be done with the Heart and Spirit of a Child . David resolved to run the way of God's Commandements . 2. As you have the noblest work , so you shall one day have the most glorious rewards . You may now do your work with singing , you shall then receive your reward with admiring . When you have done the work of Servants , you shall be instated in the inheritance of Sons , where Christ is , there shall his Servants also be , to behold his Glory , and to share with him in it , for the Apostle assures us , that he and his people shall be glorified together . And their work is not so difficult , nor are their sufferings so pressing , but that their future Crown will unspeakably excel them for its weight and splendor . Doct. 2. I Observe . That Gods Servants must be at Gods dispose , and not at their own . Lord , lettest thou thy Servant depart . I dare not stir without thy order , thou didst send me hither , and here I must stay , until thou shalt please to send for me hence . I am weary of being here , Lord wilt thou dismiss me , and give me leave to be gone . It is Gods unquestionable right to order out as he pleaseth concerning us , and that in these things . 1. God may cut out for us what work he pleaseth , and lay it either in active or passive obedience as he thinks good : Whatsoever his Will is , we must not dispute , but obey it , and so be like those ministring Spirits , the Angels above who do his pleasure , yea , all his pleasure . 2. It is Gods right to carve out our allowances , either a full , or a scantie condition ; abundance , or want to set us in a Palace , or upon a Dunghil , to cloath us in Scarlet , or in Canvas , to give us comfort or afflictions : We must be wholly at Gods finding . Feed me , said good Agur , with food convenient for me , he did not prescribe to God , but left God to judge what was so . 3. It is fit that God should measure out our time for us , and bestow upon us a longer or a shorter day of life ; we do not live , nor do we die at our own pleasure , or at the will and pleasure of men , but God. He is not only our Lord , but also the Lord of our time . So David cheerfully acknowledged , my times are in thy hands , to make them cloudie , or serene , halcyon , or tempestuous , to prolong , or to contract them , as seemeth good to him . It is an indubitable part of Gods Royal Prerogative to order concerning us ; and it is the unquestionable duty of our place to submit to his Orders . Whatsoever he commands , we must do , even as did the Centurions servants ; if he said to one of them , Go , he went , if he said to another , Come , he came . Reason good we should do so , for all the Commandements of God are Holy , and Just , and Good ; And an Universal Cordial Respect to them will evidence our sincerity , and secure us from shame And whatsoever God doth , we must accept not only kissing his Hand when it sweetly seeds us , nor only his Arm when it graciously supports , but likewise his Rod , when it doth smartly lash us . There ought to be no discontents , no quarrelsome murmurings , nor immoderate excessive sorrows , when he blasts our sweetest Comforts , or kills our dearest Relations ; yea , though he should do it with a violent stroak , for he may do what he will with his own . When he destroyed Nadab , and Abihu by fire in the very act of their sins , Aaron their Father held his peace . He saw that God was provoked by them , and angry with them , and therefore concluded it his wisest course to be quiet . It is indeed extreme madness for the Clay to say to to the potter , why dost thou so , or for the creature to contend with his Creator . Such contendings procure us heavier blows . 3. Doct. We may learn that Death is a departure ; Lord ! lettest thou thy Servant depart . When a man dies , he removes ; He doth not then go back again into nothing , but into another Place , and into another State. Christ called his Death a going away . Joh. 14. 28. Ye have heard how I sayed vnto you , I go away . So Joh. 16. 7. It is expedient for you , that I go away , for if I go not away , the Comforter will not come unto you . Our Death also is a going away . Those that make the longest stay here , must be gone at last . A wicked man when he dies , departs out of his warm Climate , and pleasant State , from his Friends and Riches , from his Comforts and Delights , into Miseries and Torments , which are Intolerable and Eternal . And it is no wonder if such a man play loath to depart , and Death be unto him a King of Terrors . But when an Holy Gracious Person departs , he leaves all his sins and enemies , all his troubles and sorrows behind him , and he goes to a better place , and better company , and infinitely better delights : He enters into peace and into rest , and into the joy of his Lord. He gets off from the stormy troublesome Sea of this World , where he was so frequently indangered , and baths himself in those Rivers of pleasure , which are at God's Right-hand for evermore . Vse 1. Let the consideration hereof quiet us , under those Breaches which Death makes in our Families and Relations . Though it be very afflictive to think , my dear Husband is gone , my tender Father is gone , my loving and faithfull Friend is gone ; Yet this will lighten and sweeten that affliction , if we think whether he is gone , from Earth to Heaven , from Troubles to Joy and Glory , from us to God , Christ , the Spirit , Angels and Saints above . Oh Blessed , and Everlastingly making Exchange . Vse 2. Let the consideration hereof quicken us , the good Lord grant that we all may frequently and seriously think of this our departure , and industriously bestir our selves in order to a full preparation for it . Oh let us get our work done before we go ; Christ did so : Joh. 17. 4. I have finished the work which thou gavest me to do , and now come I to thee . Mind ; follow , finish that for which you came into the World , before you are called out of the World. Oh! get your evidences full and fair , that when Death siezeth upon you , you may lay hold upon Eternal Life . Make sure of Heaven before you come to leave the Earth . How sweet was it for Christ to tell his Disciples , I go to my Father , and to your Father , to my God , and to your God. Doct. 4. We may from hence learn this Lesson ; That a departure in peace is exceeding desireable . This was the subject matter of Simeon's desire and prayer . Lord , lettest thou thy Servant depart in Peace ; He would go out in a calm , neither in a stink through sin , nor in a storm through fear , but in an holy peace . This promise was made to Abraham , the Father of the Faithfull ; Thou shalt go to thy Fathers in peace : That is , with a quiet , pacate and comfortable Spirit , with joy and satisfaction , without any trouble for what he should part with , and without fear of any thing he should meet with . And you find Psal. 37. 37. The Royal Prophet bids you , Mark the perfect man , and behold the upright , for the end of that man is Peace . Whatever troubles he is encountered by , in his way , he hath Peace at his end . A wicked man may dye in Stupidity , but not in Peace , he may then be secure , but he is not safe , though he then have no trouble , yet he hath cause enough of trouble . My God saith there is no Peace to the wicked , neither in his Life , nor at his Death . Such an one dies in sin , and therefore he cannot dye in Peace , But now a Godly man , whose heart is sprinkled from an evil Conscience , hath Peace in his Death , usually he hath Peace with his own Conscience , that befriends him , witnesseth for him , speaks comfortably to him , and is an excellent Cordial at a dying hour ; Always he hath peace with his God , they are Friends ; he is Reconciled to God , and God to him ; Moses dyed at the mouth of the Lord ; God kist him home . Vse Well my Friends , I am confident you all desire such a Death , you would willingly go out of the VVorld in peace . Oh , let it not be only the matter of your desire , but likewise of your endeavour , use means in order thereunto , and follow these directions . 1. Make your peace now ; Cease your enmity against God , throw down your weapons of Rebellion , and return unto your duty . How can those persons rationally hope , that God should be a Friend to them when they dye , who are enemies to God while they live , now , now , seek peace and ensue it . 2. Make hast to Christ , make sure of Christ , get unto him , He , and he alone is the peace , and the Prince of peace , there is no peace to be had out of Christ. Let him saith God , lay hold upon my strength , that is upon Christ , that he may make peace with me , and he shall make peace with me . Have a care that you be not found in your sins , nor in your selves , nor in your own Righteousness , trusting in that ; No , no , saith Paul. Phil. 3. 8 , 9. I have suffered the loss of all things , and do count them but dung , that I may win Christ , and be found in him . 3. Look after a sanctifying change in your hearts and natures , follow Peace and Holiness ; Holiness both of inward Disposition , and of outward Conversation ; Grace ushers in peace , purity and peace go together , the work of Righteousness is peace , and the effect of Righteousness is quietness and assurance for ever . By the study and practice of Holiness you may lose your peace with some men , but you will keep up , and maintain your peace with God , yea , and with good men too . Prov. 22. 11. He that loveth pureness of heart , for the grace of his lips , the King shall be his Friend . Doct. 5. VVe may from these words gather this instruction . That a truly gracious man , may very well be willing and free , and forward to dye . Thus good Simeon was here , he prayed for Death ; Let me depart , let me be gone out of this VVorld ; Do thou Lord send for me , that I may come to thee . And not only so , but he also prayed for a quick dispatch , a speedy dismission , as one that was in hast to be gone : As you may learn from that particle Now , now lettest thou thy Servant depart ; He did full well know , that he must dye one day , that was certain and unavoidable , the Chambers of the grave are prepared for all the living . but he would dye presently , now O Lord ! now without more ado ; now without any longer tarrying . A wicked man doth not care how long Death stays ; he puts that day far from him , because he looks upon it as a very evil day ; But good Simeon did not care how soon Death came , he lookt for it , yea , and he long'd for it , he thought it was too slow pac'd , and its motions towards him not quick enough ; He knew Death would do him a good turn , and therefore he was a voluntier in dying . And I must say this , supposing that a Godly man have no cloud upon his Spirit , and no flaw nor blurr in his Evidence , supposing that God shines upon his Soul with the bright and comfortable Beams of his love and favour , and that his own Conscience doth speak comfort to him plainly , I know no reason , no solid , substantial reason why he should be backward , and unwilling to dye , unless it be serviceableness and usefulness in the World : If once a Christians work be done , what should he stay here for ? If once he be full ripe for Glory , why should he stand any longer ? It is not worth his while to continue here , were it not that he may do good in his place , and be helpfull to others , and yet farther serve the interest of Gods name and glory , and upon that account he ought to deny himself , and be willing to wait yet longer for his Rest and Crown . Thus it was with Holy Paul : Phil 1. 23. I have a desire to depart , and to be with Christ , which , is far better ; It was better for him , he knew he should mend himself ; But saith he , ver . 24. Nevertheless to abide in the flesh , is more needfull for you . They would need his company , and his labours , his counsels , and his comforts , and upon that account he submitted . Ver. 25. Having this confidence , I know that I shall abide and continue with you all , for your furtherance and joy of Faith. And he was content so to abide . Indeed there is not any reason at all , why a wicked man should be willing to dye , he can promise himself no good by it ; It doth not come Peaceably to him , it brings it's sting along with it ; He dyes to dye , his Natural Death is a passage to Eternal : He loseth all by Death , and gets nothing ; Therefore I say , there is no reason at all why he should desire to dye . And there is but one reason ( I mean which is worth any thing , and which is not easily answered , ) why a truly Godly man should be willing to live ? And that is serving his Generation according to the will of God. But I am sure , there are a great many weighty and cogent reasons ; why such an one should be willing to dye , and not only submit to Death , but also welcome it , and long for it , of which I shall speak more by and by . Doct. 6. A Sixth Instruction , which these words do most freely afford us , is this ; That though a Godly man be never so desirous to dye , yet it is his duty , and will be his business to stoop , and submit his will to the will of God. Thus it was with this holy man , he was willing and desireous to dye , he even longed to be gone : Lord , lettest thou thy servant depart , but he would not go without license , he would stay Gods time . Though Heaven be never so desireable , and this World never so troublesome , though the Country be never so pleasant , and the way thither never so tedious : Be our sicknesses , pains and crosses never so great and heavy ; Be our enemies never so furious and violent , our dangers never so eminent , our persecutions never so sharp and bitter , our temptations never so fierce and fiery , we must in patience possess our Souls , and be content to bear them , till God shall please in his own time to command for us , a deliverance out of them . Let our conditions be never so dark and dismal , we must not escape by opening the door with the Devils Key , nor break out of Prison by offering violence to our own lives . Job had very dreadfull exercises , his State was sad and deplorable ; He was stript of all his outward enjoyments , bereaved of his beloved Children , smitten in his body with sores and inflammations , his Wife was a cross to him , and his Friends cruel ; God himself carried as his enemy , and set him up for a mark to shoot at ; He had but one comfort left him , that was the Testimony of a good Conscience ; Yet he was resolved to wait all the days of his appointed time , untill his change should come . He would not make more hast than good speed . As long as God was pleased to tarry , holy Job was well pleas'd to wait . VVe should write after so fair a Copy , so to do is both our wisdom and our interest : For God is wiser than we , his VVisdom is infinite , and his time is always best . He that goeth to his grave in Gods time , goes as a shock of Corn in its season . God always plucks his fruit , vvhen it is ripe and fit to be gathered ; He vvill not pluck it sooner , and it shall not hang any longer . Doct. 7. The seventh Doctrine vvhich these vvords afford us is this . Gods promises are to be pleaded by us . Thus in the Text ; Novv lettest thou thy Servant depart in peace , according to thy word ; There is the argument that he useth for the enforcing his Petition . He had received a Revelation from God , that he should not see Death , i. e. that he should not die , he should not taste of Death , though he saw the Death of others , yet he should not see his own Death , until he had seen the Lord's Christ , the Messiah , or the Lord 's anointed one , namely , Jesus the Saviour . And now , saith He , Lord , now that I have seen him , do thou graciously grant me my dismission . Be it unto me according to thy word . Have you a word , O Christians , a word of promise , blessed be God you are rich in them , God hath abounded in promises to his people . You have words of inestimable value , words better than Gold , better than mans bonds , words that are suitable to , and cordial in every condition , into which providence can cast you . Now then , what is your duty with reference to these words , but to make use of them . It is pity they should lie by neglected , as useless . Fetch them out as you have occasion , and live upon them , that when you are rich in promifes , you may not be poor in comforts . You do deal disingeniously with God , and unworthily with promises , unless you use them . Q. If any one should propound this question , What is that right and proper use which we should make of promises ? A. I Answer , Turn them into Faith and Prayer , make use of the promises as food for your Faith , and matter for your Prayers . Promises are the Life of Faith , by these things men live , said good Hezekiah , and they are the strength of Prayer . So then , 1. You must believe the promises . Set to your Seal that God is true , and faithful , that his Word is setled in Heaven , that all his promises are in Christ yea , and in him Amen : i. e. of a most sure and certain accomplishment ; and accordingly do you hope in them , and rejoyce in them , and rely upon them as security enough ; cast your selves upon the word , do not question it's truth , do not doubt of its accomplishment , but firmly expect the making of it good , whatever the Devil , and Carnal Reason , and Flesh , and Blood suggest to the contrary . As long as you have the assurance of a promise , fear not Enemies , nor Difficulties , nor Dangers , but keep your way , and go on . though there be Lions in it , and other Ravenous Beasts , worse than they . 2. Your business is to plead the Word , and urge it , and beg of God , that he would be pleased to fulfil it . We never improve promises as we ought , until we turn them into Prayer , and press God with them . Thus David did , 2 Sam. 7. 27. Thou O Lord of Hosts , God of Israel , hast revealed to thy Servant , saying , I will build thee an house , therefore hath thy Servant found in his heart to pray this Prayer unto thee . Thus Simeon did here , let me depart according to thy word : and you frequently meet with these expressions in Psalm . 119. Remember thy Word unto thy Servant upon which thou hast caused me to hope . As long as that word was remembred , David knew , he himself should not be forgotten . — My Soul cleaveth unto the dust , quicken thou me according to thy word . — My Soul melteth for heaviness , strengthen thou me according to thy Word . — Oh , let thy mercies come unto me , even thy Salvation according to thy word . — I entreated thy Salvation with my whole heart , be merciful unto me according to thy word . You see how good David was at it . He had a mind to be answered . He could not indure to meet with a denying God. A gracious Soul had rather lose his Comforts upon Earth , than his Prayers in Heaven . One of the saddest groans that ever such an one did utter , is , Lam 3. 8. When I cry and shout , he shutteth cut my Prayer . Now David to prevent that , he strengthned his cause as much as he could , and so did bottom his Prayer upon , and back it with a promise ; then he knew himself sure of acceptance and answer ; for God could not deny Davids Prayer , but he must in so doing deny himself too , and falsifie his own word : and therefore observe , how he gets hold , and keeps it , and wrestles . Psal. 143. 1. Here my Prayer O Lord , give ear to my supplications , in thy faithfulness answer me . The good man had the Covenant and Promises at that time in his Heart and Eye , and thought he , now I may be bold , for I am sure enough ; whom ever he doth send away with a repulse , he can't me ; he is a faithful God , and therefore he will answer me , and that according to the desert of my heart ; in thy faithfulness answer me . And truly , Christians , thus we all should do , if we would act wisely and advantagiously for our selves . Search the Scriptures , and see what promises speak appositely to your case , and take them , and carry them by Faith in Prayer unto God , and there put them in suit . Lord , I want Faith , Patience , and meekness ; I am in such a difficultie , called out to such works , assaulted with such temptations , environed with such and such and such dangers , and thus and thus hast thou spoken , Lord make good thy word unto me thy Servant . This , this is the way to obtain , and as Princes to prevail with God , Doct. 8. The Eighth Doctrine which these words afford us , is this . That Christ is God's Salvation . Good Simeon had been delighted with the sight of Jesus , and now saith he , mine Eyes have seen thy Salvation . He is the Saviour whom God hath chosen in his Wisdom , raised up in his Love , and sent with Authority . He is not only willing to save , and mighty to save , but he is also authorized , and commissioned for it . All our Salvation comes from Christ , both our Salvation from Temporal , Spiritual , and Eternal Evils . Our primative Salvation from Sin , and from Wrath , comes from Christ. He delivers us from the guilt of Sin , by his Righteousness imputed to us , and from the dominion of Sin , by the power of his Spirit and Grace , and from the damnation which was due to sin , by the sacrifice of himself , which he offered unto the Justice of his Father . He rescued us out of the hands of Satan , as a tempter , so that his fiery darts shall not mortally wound us , and as an Accuser , so that his charges shall not take place , nor prevail to our condemnation . He doth redeem his people from all their Iniquities , and from Death , and Hell , and he will never leave working , until he hath redeemed them from all their distresses . And all our positive Salvation doth likewise come from Christ. It is he that reconciles us to God , that doth make , and keep the peace between God and us . He doth give us our title to Heaven , and our fitness for Heaven , and our possession of Heaven . He giveth both Grace and Glory . He doth first infuse the principle of Grace , and then adds the Crown of Glory ▪ He it is that by his Spirit first breaths into them the breath of a Spiritual Life , and then imparts to them that Life more abnndantly , and then at last advanceth them to , and rewards them with Eternal Life . The Scripture calls him the Captain of our Salvation , and the Author of Eternal Salvation to all them that obey him . Vse . 1. Oh , how should we admire the goodness of God in giving Christ to us , and for us ; and how should our Mouths be filled with his praises all the day . Thus it was with good Zacharias , in Luk. 1. 68. Blessed be the Lord God of Israel , who hath visited , and redeemed his people , and hath raised up an horn of Salvation for us in the house of his Servant David . Specially you that have found , and experienced his Salvation begun upon you ; that whereas he is a Stone of stumbling to others , he is a Stone of support , a Foundation-Stone to you . And whereas he is a Rock of Offence to Thousands , He is a Rock of Salvation to you . Surely upon this score most inlarged places are due to God , and comely for you . That man that cannot be thankful for Christ , can be truly thankful for nothing . That heart is cold indeed , which this exceeding Riches of Grace will not warm , melt , and inflame . Vse . 2. Look carefully to it , that you do not fail of this grace of God , that you do not neglect this great Salvation . Do not slight Christ , do not stand at a distance from him ; for there is not Salvation in any other . There is no name under Heaven which is a strong Tower , in which you may be safe , but only his : No Wings under which you can find healing and security , but only the Wings of this Eternal Son of Righteousness ; therefore be willing to accept of his help , and that upon his own terms , which are most just and reasonable . If ever he save you , he will not save you in your sins , but from your sins . He will be sin's Death , if he be your Life . He will sanctifie you , as well as well as save you . He will Rule you , and Govern you , as well as save you . He will bring you to his Foot , if ever he bring you to his Throne . God the Father hath exalted him to be a Prince , as well as a Saviour , and he will be both , or neither . Vse . 3. Be sure to flie to this Jesus in all your dangers , and distresses . When your Enemies without you are furious , and fears within you are high , so that your hearts are almost overwhelmed . then run to this Rock that is higher than you . When you find Corruptions are stirring within you , and you know not how to master them ; and when you find Temptations are violent upon you , and you are not in your own strength able to resist them , then go to Christ , and beg ye of him , that he would be your Salvation . Thus Paul did , when he had a Thorn in the Flesh , and a Messenger from Satan buffetting him , then he besought the Lord thrice , and had this assurance , that Christ's grace was sufficient for him , and Christ's power should be made known in his weakness . And that gracious answer which was given to Paul , may be an incouragement to you , and all the people of God , to take the same course in the time of their need , and as this is a most proper course , so it is most prevailing , for the Lord is good to them that wait upon him , and to the Souls that seek him . And if you will consult your own experiences , they will tell you , that you get most of your comforts , and most of your victories upon your knees . And our Lord Jesus himself , by his own example directs you to this means ; For when Peter was to be Tempted , then Christ prayed . But there remains one thing more , very observable in the words , upon which I shall more largely insist than I have done upon all the foregoing points . The sight which this good man , old Simeon had of Gods Salvation was the reason , why he was so willing and ready , and desirous to depart , and take his last farewell of this World. From hence I offer to your consideration this truth . Doct. 9. Those that have had a sight of Gods Salvation , may very well be desirous of Dissolution , and think long till that happy day comes , which will convey them into the other World. Some men wish for Death meerly in a fret , or discontented fit ▪ They meet with disappointments and crosses , and troubles , their estates fail them , their trading grows dead , their friends unkind . A Ship at Sea is cast away or taken by Pirates , they are vexed at this and the other , and hereupon they are weary of Life , and now , whether they be fit or no , they would fain dye , thus it was with passionate Jonah , when that a Worm had smote his Gourd , that it withered , and the Sun darted his scorching beams upon his head , that he fainted , he wished in himself to dye , and said in his hast , that it was better for him to dye than to live . Poor man , he had been put out of sorts , and did then quite forget himself . But this is very ordinary among people , as if every trouble of life should make life it self a burden . And as if , though our comforts be consumed , it were not still of the Lords mercies that we our selves are not consumed ; And certainly , as ordinary as it is , it is exceeding sinfull ; It speaks a wofull impotency and weakness of Spirit , yea , and there is in it a Spirit of rebellion against God , when men would live no longer than God useth them as they themselves please , and orders all things concerning them according to their own mind and humour . If we did but seriously consider the Sovereignty of God , and that as we are his creatures , we must be at his dispose , we should see reason enough to submit to him , and be silent under all his providences . How great and how heavy soever our Cross is , we should carry it patiently , and be content to bear it , so long as our God will have us . But now a sight of Christ , and of Gods Salvation by Christ , is a just and justifiable ground of such a desire , so that still it be with submission to the vvill and good pleasure of that God in vvhose hand our lives are . In the handling of this point I shall do these three things . 1. I shall shevv hovv or in vvhat vvays a Soul may see God's Salvation . 2. That one vvho hath had the sight of Gods Salvation , may very vvell be vvilling and desireous to dye . 3. And then improve it by vvay of use and application . First , What is it to see God's Salvation , or in vvhat vvays doth a man or woman see this blessed sight . Unto that I shall return this fourfold answer . 1. There is an ocular vision , or a sight of God's Salvation with the eyes of the body . This sight those Saints had , vvho savv Christ , vvhen he vvas here upon Earth , and Tabernacled among men , and vvho beheld his glory as the glory of the only begotten of the Father ; This sight Simeon had , vvhen his Parents brought him into the Temple , then Simeon took him up in his arms , and said , mine eyes have seen thy Salvation ; And upon that sight he was raised , and his heart so ravished , that he vvas vvilling immediately to set sail for the other World ; His Soul vvas ready to take its flight , he thought he had lived long enough , and had seen enough of these inferiour objects , he cared not for beholding the vanities of the World any more . Jesus in his svvathering bands did outshine Princes in their Robes and Thrones . And having once got a sight of him , he thought there was nothing else upon the face of the Earth worth seeing . Having seen Christ upon Earth , he had a mind to go see God in Heaven . Now this sight we cannot have , and we need not have it now . In this respect the Lord Jesus is gone out of our sight The Heavens do contain him , and so they must , until the time come , wherein there shall be the restitution of all things . And there is not any necessity of our seeing him in this manner , we are no losers by his absence . It was expedient for us that he went away , for it was upon his going , that the Comforter came , who is to abide with us for ever . All the work which Christ had to do upon Earth , was finisht before he went away : what remains further to be done , he can do it in Heaven , as he sits upon his his Throne , at the right hand of his Father . And his bodily presence would contribute nothing at all to our advantage and comfort . We have a great deal more cause to please our selves with the thoughts of his being in Heaven , by which we see that justice is satisfied , yea , that he entred there as our Fore-runner , to make way for us , and to take a place up for us , and that he doth there ever live to make intercession for us And upon these accounts , though now we see him not , yet believing , we may very well rejoyce with joy unspeakable , and full of Glory . For so in those dreadful days of Persecution , the Primitive Christians did as you may read in the 1 Pet. 1. 8. II. Therefore there is a mental , or intellectual Vision . A seeing of Gods Salvation with a spiritual Eye , the Eye of the Soul , the Eye of Faith , which can see things remote , yea , at the greatest distance both of time and place . It is the substance of things hoped for , and the evidence of things not seen . Heb. 11. 1. Faith can wade through the greatest difficulties , and look through the thickest Clouds , and grossest darkness , it can see within the Vail , and behold those invisible glories which are there . That Speech of our Saviour to his Disciples , is applicable to our present purpose , and richly worth your Consideration . John 14. 19. Yet a little while , and the world seeth me no more , but ye see me , because I live , ye shall live also . The prophane , wicked , and unbelieving world should see him no more ; they indeed did then see him , and were offended at him , they slighted and rejected him , because of his outward meanness , yea , they hated him with a perfect hatred , they conspired his Death , and were never quiet , till they had seen him cruified , and breath his last . Well saith Christ , ere it be long , these wretches shall see me no more . Since I am such a burden to them , I will ease them of that burden . Since I am their torment and vexation , since I am an eye sore to them , I will be gone , and they shall see me no more , they shall be troubled no more with the sight of me , and they shall be honoured no more with the sight of me . But saith Christ to his Disciples , you see me ; that is , you shall see me . The Present Tense is put for the Future , to shew the certainty of the thing . As you see me now , so you shall see me hereafter . And that not only with your glorified Eye , with which you shall behold me , when we meet together in my Fathers Palace , where you shall be like me , because you shall see me as I am , but also you shall see me with a Spiritual Eye , even that of your Faith , after my ascension into my Kingdom , you shall so see me . And it is observable , that Christ did call upon poor lost Sinners to take this sight of him long before his incarnation , and appearance in the Flesh. Thus in Isa. 45. 22. Look unto me , and be ye saved all the ends of the Earth , for I am God , and there is none else . Now when he thus commanded , and invited all the ends of the Earth to look to him , you must understand it thus , that they were to look to him with this Eye of Faith , and that before he came to take upon him our Nature ; and so again that excellent place , which respects us Gentiles . Isa. 65. 1. I am sought of them that asked not for me , I am found of them that sought me not . I said , behold me , behold me , unto a Nation that was not called by my name . In the same way still they were to behold him , namely by an Eye of Faith. And it was with this sight , that Abraham saw him Hundreds of yeare before he was born . Our Saviour you know speaks thus to the obstinate and quarrelsome Jews , John 8. 56. Your Father Abraham rejoyced to see my day , he saw it , and was glad . He saw Christs day , or Christ in his day , by an Eye of Faith. Now , my Brethren in the same manner that Abraham , and others under the Old Testament saw Christ before he came in the Flesh , true Believers now in New Testament times may and do see him , though he be ascended into Heaven , and hath carried his Flesh with him thither . It is by Faith we see Christ , by Faith we apply him to our own Souls , and by Faith , that we eat his Flesh , and drink his Blood , and fetch from him Life and Strength , Grace , Peace , and Comfort . There are two things which Faith is furnished with , and both of singular use . First , Faith hath a long hand , that can reach a great way . One of the Mighty Monarchs of the World was called Longimanus , or Long Hand . Above all Creatures , Faith doth best deserve that name , there is nothing out of its reach ; it can take , and lay hold upon prophecies and promises , though they shall not be yet a great while accomplished . Heb. 11. 13. These all dyed in the Faith , not having received the promises , but having seen them afar off , they were perswaded of them , and embraced them : as far off as they were , these Saints by Faith got them into their arms , and hugged them Babylon is yet standing , and triumphing , but the Believers Faith looks into the Prophecie , and saith , Babylon the great is fallen , it is fallen . This long-handed Grace can reach Heaven , it can lay hold upon the hope that is set before it ; it layeth hold upon Eternal Life ; nothing is too hard for Faith , to him that believeth all thing are possible , and nothing is too high for Faith. Secondly , Faith hath a quick , strong , and piercing Eye , it can see up to Heaven and it can see into Heaven ; you find in Acts 7. that Stephen was stoned , yet when those stones were showred down upon him , and at the last beat the breath out of his body ; yet they could not strike out the Eye of his Faith : but that was quick still , and saw as well as ever ; as you read verse 55. Stephen being full of the Holy Ghost , looked up stedfastly into Heaven , and saw the Glory of God , and Jesus standing at the right hand of God. It was doubtless to him a most sweet and comfortable sight , when he saw Devils incarnate upon Earth , working his ruine ; then to see God incarnate in Heaven , beholding his Faith and Patience , appearing on his behalf , and standing ready to receive his Soul. Faith hath indeed an Eye , like the Eye of an Eagle . They say , an Eagle can behold the Sun in its greatest splendor and brightness , it can glare upon the Sun , and by that she tries her young ones whither they be genuine , or no ; Now Faith can look Christ in the face , it can behold the Sun of Righteousness in the highest Heavens , who is ten thousand thousand times brighter than the Sun in the Firmament . The Evangelist tells us John 1. We beheld his Glory as the Glory of the only begotten Son of the Father . The true Believer may and doth by Faith see Christ in Heaven more clearly and stedfastly than he can see the Sun in these lower Heavens : For this Sun doth dazle , and weaken , and blind the Eye that dwells too long upon it ; for it is too eminent an object for the Organ . But now the Sun of Righteousness doth clear , and fortifie , and strengthen the Eye of Faith , so that the more he looks , the better he sees , the more able he is to converse with the object , because he is thereby more assimilated , and lusted to it . 2 Cor. 3. 14. We all , with open Face , beholding as in a glass , the glory of the Lord , are changed into the same Image , from glory to glory , even as by the Spirit of the Lord. 3. There is a sight of Gods Salvation by the vertue , or help of inward experience . The gracious Soul sees the Harvest in the seed , the Topstone in the Foundation that is laid , the greatness of the design in the greatness of the preparation . In short , he sees that which God intends for him by that which God hath been already pleased to work in him . He doth both see and feel Salvation begun in the Soul. For , my Brethren , we are to know this , and seriously consider it , that Salvation is not a thing wholly future , it is not only after Death , and in the other world , but it is a thing present . Heaven is to be had here , as well as hereafter , and he that is not saved here , shall never be saved . He that doth live an utter stranger to Heaven in this world , shall never enter into Heaven . The perfecting and completion of the work is reserved for the next life , but the inchoation and beginning of it is here , even here the Saints Conversation is in Heaven , there be their thoughts and affections ; they walk with God , and have fellowship with Christ. As soon as ever a man is sanctified , he is saved . When Grace is first planted in the heart , Salvation is begun . When Christ went home with Zacheus , he told him , Salvation is come to thine house to day . When Christ comes to any heart , Salvation comes along with him . Grace is glory in the Infancie and Bud : and as Grace doth thrive and grow , and improve in the heart , so the work of Salvation is carried on ; therefore gracious renewings are in Scripture called glorious changes . We beholding , as in a glass , the glory of the Lord are changed into the same Image , from glory , to glory ; i. e. from Grace , to Grace , from lower , to higher degrees . The Apostle Paul saith , Eph. 2. 5 When we were dead in sins , we were quickned together with Christ , by grace ye are saved . If quickened , and made partakers of Spiritual Life , the life of grace and holyness , then saved . There is Heaven and Salvation in the smallest quickenings , as there is the total sum or bargain in the earnest , and the crop or harvest in the first fruits . Observe also that place in the 2 Tim. 1. 9. Who hath saved us , and called us with an holy calling . If you be effectually called then you are actually saved , not only in spe , but in re , not only saved in hope but in deed . That person who is turned from darkness to light , and from the power of Satan to God , is passed from Death to Life , he is out of reach of eternal dangers ; The same calling is to virtue and glory , and fo far as that call doth carry a man on in virtue , so high , full so high doth it advance and raise him up in glory . So that when once you do experimentally find this change wrought in you , sin Crucified and Mortified in you , and Holiness Communicated to you . If you find that you are taken off from the old stock , and ingrafted into the Lord Jesus Christ , that you are in any measure ( though never so small ) made partakers of the Spirit , Life and Grace of Christ , then you may sit down in peace , and heartily rejoyce , for your eyes have seen God's Salvation . A renewing change is a saving change , and my brethren consider how much this should commend Grace to us : Oh how should they desire it , and beg it , and use means for it , who have it not , and you that have it , how thankfull should you be , and how should you admire and bless God for it , since there is Salvation in it , there is a blessing in a cluster , fullness in Spiritual hungerings , Heaven and Glory in brokenness of heart . Fourthly and Lastly . There are the sights of Heaven in a way of assurance , and this is the sight of , or the looking to the perfecting and completion of this most great and blessed work of Salvation . By assurance the believing Soul sees the matter brought to an issue , and the top stone laid in the building , which reaches as high as Heaven . The poor Christian in the midst of enemies and dangers , and from his low condition , from his Dunghill or Cottage , can look upon all the glory and happiness above , and as great as it is , lay hold upon it , and claim it , all this is mine ; This God is my God for ever and ever ; Heaven will be my Everlasting home , and the Kingdom there my portion , even as the Proto-Martyr Stephen , in a shower of stones which fell about his ears , could see Heaven opened , and Jesus standing at the right hand of God , and could comfort himself with such thoughts ; Thus Jesus stands yonder as my Friend , my Advocate , and shortly I shall be there with him . To the producing of this Assurance in the heart of a Christian , especially in an high degree , in its fulness , there is required not only the work , but also the witness of the Spirit . The work of the Spirit in Sanctification , drawing the divine image upon the Soul , breathing into it Spiritual Life , and implanting in it a gracious and holly nature , and then irradiating and shining upon those graces , that the Soul may see them , and see them to be what they are , the true grace of God , he doth bear witness to his own work , so that the Soul can say , the Finger of God was here ; This is not Flesh and Blood , this is more than nature , this is grace indeed . This you read of in Rom. 8. 16. The Spirit it self beareth witness with our Spirit ▪ that we are the children of God. There is the Testimony of our Spirits , our Consciences , and the Holy Ghost doth super-add his ; And in the mouth of these two witnesses the thing is Established , and the Believer is satisfied , and cryeth Abba Father . Take notice of that Prayer which Paul put up . Rom. 15. 13. That they might abound in hope through the power of the Holy Ghost . So that good hope through grace , and the abounding of that hope , the fullness of Assurance is no other than a divine work , brought about by the powerfull operation of the Spirit of God ; The Resurrection of Christ from the Dead is the ground and reason of our hope ▪ And the Holy Spirit of Christ is the Author of our hope . Now then lay these things together , that person who seeth Christ by Faith , who doth experience an inward change , and who hath the assured hope of Heaven and Glory , may very well say , that his eyes have seen God's Salvation . And the man that hath been blessed with such a sight , may very well be free and willing to depart out of this World , to bid farewell to present comforts and enjoyments , and welcome Death in its nearest approaches . And this is the second thing unto which I am now to speak , and he that considers what hath been spoken concerning this sight , will easily see there is enough in it alone to produce such an effect . But besides that there are four other sights which will contribute exceedingly towards such a willingness in such a person . 1. This man seeth enough in the World to render that bitter to him ; There is Wormwood enough laid upon the breast of the Creatures , and he tasts it . Here I shall not take notice of those outward troubles and afflictions , in which he finds great exercises for his Faith and Patience , though these are the principal and only things , about which the carnal unregenerate heart is concerned . If there be no cloud upon his Tabernacle , no thorn in his side , nor gall in his cup , he sings a lullaby to his Soul , and concludes all well . But sin , sin is that which sowrs and imbitters all to a Godly man , both other mens sins , and his own sins , without doors and within . First , Other mens sins , that wickedness which the World lyeth in ; Oh , it goeth to his very heart to see the profaneness and abominations of those among whom he is constrained to converse , and how that blessed and most holy God , whom he so dearly loves , is neglected , abused , dishonoured and affronted by them . Upon this account it was that good Jeremiah's Soul wept in secret , and Rivers of Tears ran down David's eyes , and just Lot was vexed from day to day with the filthy Conversation of the wicked . Such men cannot take their rest here , because the place is so shamefully polluted , and the villanies of others are such a stink in his Nostrils . Secondly , That which doth yet much more pain him is his own sin , a foul World without , and a wretched heart within , the plague of that which is not perfectly cured , the sin that dwelleth in him , the pravity and corruption of his nature , the old man , that he cannot possibly shake off , that troublesome old man , together with many and great Transgressions of his Life . Hence such complaints and grounds as these , Oh , what a wretch am I , should be so unmindfull of God , so unthankfull to God , so unfruitfull before him ? That I should walk so unworthy of him , that hath laid such Obligations upon me . Oh! that I should offend him so much , and glorifie him no more , and serve him no better . Oh! this goeth near indeed , this is a sword in his bones , a burden to heavy for him to bear , this extorted from holy Paul that bitter cry ; O wretched man that I am , who shall deliver me from this body of Death ! This is my plague , but whence or by whom cometh my deliverance ? And when he considers that deliverance is wrought by Christ , he blesseth God for him , and since a perfect deliverance is to be brought to him by death , he thanks God for it , and this is one thing that makes this grim Messenger so lovely and acceptable to him , because he knows by that all the shackles of corruption shall be knocked off , and he shall be troubled with sin no more . When he shall once lay down the body of flesh , he shall also lay down the body of sin and death . 2. The Godly man sees enough to render all the comforts of this present life cheap to him ; So that he doth not love them too much , nor value them at too high a rate : They are not so cheap as that he doth slight and despise them , or is not thankfull to God for them ; He admires the goodness of God in all his mercies , even the very least , the coursest garments he wears , and the brownest bread he eats , and the meanest lodging , the hardest bed he hath . I am less said good Jacob , then the least of all thy mercies . But they are so cheap , as that he is not unwilling to part with them , or to go from them ; Whensoever God pleaseth he can part with them : The primitive Christians took joyfully the spoiling of their goods , and he can go from them . Paul desired to be dissolved , and to be with Christ , he could without any regret or reluctancy leave the World behind him , so long as he did see his God and Saviour before him . Those comforts which God is pleased to afford unto his people while they are here , are of two kinds ; Spiritual and Temporal . 1. God is pleased to afford unto his People outward Themporal comsorts ; These he hath in the creature from the hand of common providence , which feeds and cloaths him , and provides for him , and sometimes wrings out to him waters of a full cup ; But be his portion here never so fat , his outward enjoyments never so large , yet they are but low enjoyments , they are but for a vile body , we do consume and wast , and will shortly moulder away , and crumble into dust ; Be they never so delicious and pleasant , yet still they are perishing bread , it perisheth in the using . And besides there is a snare in these things , so that we must use them with caution and fear ; there is a snare in Relations , and in possessions , a snare in Riches and Pleasures , a snare in Worldly Honours and Dignities . Oh , how often do these things divert the mind from God , and distract the thoughts , and deaden the heart , and embase the affections and clog the heels , and hinder holy motions , these are weights that press down , so that the Christian moves Heavily in the way of God , and cannot do those things that the would , nor any thing as he would ; and it doth speak a great deal of wisdom , and calls for no less care , so to enjoy the world , and take the comfort of it , as to avoid the snare in it , and to keep our selves unspotted by it . Secondly , God is pleased to give unto his people here inward and spiritual comforts , from the hand of his Spirit , in the way of the Gospel , and Gospel-Ordinances and Duties . He gives them some clusters from Canaan , some Pisgah-sights of the Land of promise , some praelibamens , and foretasts of those Pleasures which are at his right hand for evermore ; there are the kisses of his Lips , the manifestations of his Love , the witnessings of his Spirit , the unspeakable joys of Faith : and these are sweet indeed , and inestimably precious to the gracious Soul. One day in thy Courts , said David , are better than a Thousand elsewhere . What a day of gladness doth a smile of God make , and what melody is there in the sofest whisper of Divine Love. No such day in the week , as that of a Sabbath ; and no such meeting in the World , as that with God at an Ordnance , it affords sweetness beyond expression . But alas ! Here is something to allay that sweetness ; the good man doth too too often find himself unfitted for these things , his Soul is out of tune , he cannot hear , nor can he pray , nor meditate as he would , nor keep up so warm and intimate a communion with God as he would : Wandering , and dulness , and deadness do adhere to his duties ; and he blushes and mourns to see and consider the iniquities of his holy things . And then again , he doth too frequently miss of that good and comfort which he expects , and waits for , he goeth out full of hopes , and returns home blank ; He looks for much , but gets little ; he cannot see his Fathers face , that is covered with a Cloud , nor can he hear his Saviours voice , for he hath withdrawn himself , and is gone ; he cannot find those kindly meltings and warmings , and quickenings , and enlargings that he desires ; but he goeth with a pittifully cold , hard , straitned , dead heart ; so that he begins to question Gods Love , and his own Faith. If he doth at any time meet with his gracious God , and is sensible of his doing so . If he can say , God was with me of a truth ; I have this day sate under the shadow of my dearest Saviour with great delight , and his Fruit hath been sweet to my taste . Alas it is but short , ( Rara hora brevis mora ) it comes but seldom , and it lasts not long . It is but a little visit ; and no sooner , it may be , hath the gracious Soul done blessing himself in his enjoyments ▪ but he sees cause to bemoan himself for his loss . But however it be with some particular Saints , upon whom the Sun of Righteousness stands and shines , with constant beams , yet this is most certain as to all the Saints , that the most sweet , and full enjoyment which they have of God ( while they are here ) the most pleasant and comfortable communion they have with him , is but mediate . Christ looks upon him through the Lattice , and they see him but as in a glass , darkly . All their refreshings are conveyed by Pipes , they do not lie at the Fountain-head . When they are most present with the Lord , they are even then absent from the Lord ; and upon this account it is no matter of wonder to see or hear that they are willing to exchange a dark vision for a clear one , seeing in a glass , for a seeing face to face ; to exchange interrupt pleasures for permanent and abiding ones , and mediate fellowship for that which is immediate . Love is an uniting affection , and is set for the strictest and closest embraces of it's indeared object . And so a Soul that truly loves God , cannot but desire to be as near to him as it can be , and ready to exchange the comforts of the way , for the joys and pleasures of the Countrey . 3. He that hath seen God's Salvation , hath seen enough to deliver him from the dread and terrour of Death ; for this is evident and obvious , that if Christ be any mans Salvation , it is utterly impossible that Death should be his destruction . A man that is in Christ is not out of the reach of Death , but he is secured from the hurt of Death . Take an unregenerate man , one that is a stranger unto Christ , and he cannot see any thing in Death that should commend it to him : It hath a dreadful aspect , and a worse issue ; he hath cause to fear both Death and its Followers : He is stript at Death , and lasht in Hell. Death to him is a dark passage to outer and endless darkness . But now as grim as Death looks , a Believer can easily discover a great deal , that will make it lovely ; even Death it self hath its beauty ; as thus . It is a conquered Enemy . Christ went into the Grave it 's strongest hold , and there he baffled it , broke its Chains , and carried away its Gates ; he disarmed , and unstung it ; so that Holy Paul did , and every true Believer may play with it , and triumph over it ; 1 Cor. 15. O Death where is thy sting , O grave , where is thy victory , the sting of Death is sin , and the strength of sin is the Law , but thanks be to God , who hath given us the victory , through Jesus Christ our Lord. Though Death kill the Believer , yet it doth not dammage him ; and though it separate between his Soul and Body , yet not between him and God : who shall separate us from the love of God in Jesus Christ our Lord ? Shall Death , saith Paul , no , saith he , in that , as well as in other things , we are more than Conquerors through him that loved us . Nay through Christ , death is not only conquered , but also reconciled to all the Saints ; it is now become your Friend , and Servant , and doth you a real kindness , So that , as Solomon tells us , The day of your Death is better than the day of your Birth . You came into the World crying , but you may go out of it Triumphing , and with the voice of melodie . The Primitive Christians did not array themselves in Sables at the Funerals of their Friends ; but in White , looking upon their Dying Day , as the Day of their Nuptials . It was most terrible to Nature to be torn in pieces by Wild Beasts , to die at a Stake , to breathe their last in Flames , yet , in such a Death did they glory , counting Martyrdom their Crown . What though Death carry you from all your present comforts , it doth at the same time set you out of the reach of all troubles ; and as it carries you from comforts , so it carries you to comforts ; yea , to such comforts as are far better than those you part with . It pulls down this decaying and tottering Tabernacle , that a more beautiful and stately Fabrick may be erected . It takes you out of your sorry Cottages , and carries you to those Blissful Mansions which are in your Fathers House . The Grave it self , though it be darksome and lonely , yet it is a good resting place ever since our Lord lay there : He hath perfum'd it , and made it both soft and safe . That Bed of Dust is now better than a Bed of Down , or Roses . It is true , in the Grave , though Christ's Body did not , yet ours must see Corruption , they must putrifie , and at last be Converted into Dust ; but that Dust is more precious than Gold Oar , and shall accordingly be most curiously preserved , not an Atome of it shall be lost . And that Body which is sown in weakness , shall be raised in power , and cloathed with immortality , and made like unto Christ's own most glorious Body . 4. And Lastly , That man who hath seen Gods Salvation , hath also seen all things amiable , and desireable in the other World , whither Death will carry him . He hath looked within the Vail , and had a prospect of that better Countrey . There hath he by the Eye of Faith seen incomparable beauties to enamour him , an excellent Glory to adorn him , unspeakable comforts to delight him , the best of Friends to invite him , and an innumerable Company of Angels and Saints to bid him welcome . There shall be nothing at all that may offend , nothing in him to offend God ; nothing without to offend him ; nothing of sin , and nothing of sorrow ; no temptation , no affliction , no danger , no loss , no frown , no fear , no sickness , no pain , no want ; no angry withdrawings , not one pricking Briar , nor one vexing Thorn. But there shall be all things that you can desire , and are suitable to that glorious State unto which you shall be advanced , all things that will contribute to your happiness and comfort . The Scripture tells us , Psal. 16. That in God's presence there will be a fullness of joy , and by consequence there can be no scantiness of enjoyments , but pleasures for evermore , yea , a River of Pleasures , nay , a bottomless , and boundless Ocean of them ; the Infinite and Eternal God must himself be exhausted , before the delights and pleasures of Heaven can be spent . Eye hath not seen , nor Ear heard , neither hath entred into the heart of man what God in the Mansions above hath prepared , and reserved for them that love him . There is a feast of Love , a Crown of Life , and Robes of Glory . There is Abraham's Bosom , and the joy of their Lord , which is too big to enter into them , therefore they shall enter into it , and be filled , encompassed and swallowed up by it , as a small Vessel in the Sea. When once the gracious Soul hath set foot upon that coelestial Countrey , and made its entrance into that stately and magnificent Palace of the great King ; he shall be not only filled with satisfaction , but likewise rapt up into astonishment , and highest admiration ; What am I that God hath brought me hitherto ? And what were all my services , that they should be thus rewarded . Oh , how light and inconsiderable doth he now think all his former sorrows and sufferings , if compared with that far more exceeding , and eternal weight of Glory . What low thoughts will he then have of the Skin-deep beauties , and transitory delights here below , on which the besotted Children of men do so foolishly dote . And with what an holy scorn , and indignation will he call to mind that pains men did take for , and that eagerness with which they did pursue the trifling vanities of the Earth , and how they scrambled for them , and quarrel'd about them . And oh how doth he wish and long for that blessed day , in which the Church militant shall be made triumphant , and all his gracious Friends , all his Brethren and Sisters in Christ , all the chosen and beloved of God shall be taken up to the same place , that they may see what he sees , and be possest of that which he enjoys . That so they may altogether contemplate the glory of God , and be satisfied with the fruition of him , and endear , admire , and extol Father , Son , and Spirit unto all Eternity . Lay all these things together , and you will easily see , that there is great , yea , abundant reason , why those that have seen Gods Salvation , should be willing , yea , desirous to depart in peace , and to take their flight into the other world . And now I come to shut up this discourse with some application . And in the first place this serves to shew us , what it is , that above all things should engage , and draw out the vigour and strength of our desires ; namely , the sight of Gods Salvation . My Brethren , I beseech you frequently to consider , that we must all die , there is no shift for it . Death will not be bribed , and it cannot be avoided . It is appointed for all men once to die , by a Statute-Law enacted in Heaven , which admits of no repeal . The aged Father of this Family is now gone , and the youngest Child here must follow him sooner , or later . And is it not good for us to prepare for Death ? Will it not be our Wisdom ? Will your Wisdom more eminently discover it self in any thing , than in this ? That so this King of Terrours may not be terrible unto you ; that you may not fear him , but rejoyce in him ▪ you will die uncomfortably , ( this is past all dispute ) you will die unhappily , if you die unpreparedly . Oh the horrour that will sieze an awakened sinner upon a Death-Bed ! When he shall think thus , my glass is run , my time is spent , I must die , but alas , I am not fit to die . I must now appear before my Judges , but I have not made my peace . Now then go on and consider , what is to be done by you , in order to this preparation : A Life of vanity and folly will not fit you ; the more you sin , the more you sharpen the sting of Death . An eager minding the World , and pursuing the delights of that will not fit you ; the more you have indulged your self in a course of prophaneness , the more afraid you will be to die ; and the more you have set your hearts upon the Creatures , the more loath , and unwilling you wil be to die , when you come to die , the love of the World will make you unwilling to leave it ; and Conscience of sin and guilt will make you tremble at the thoughts of appearing before God. Turn away your Eyes then from beholding vanity , and pray that they may be opened to see Gods Salvation . Oh , study Christ , get an intimate acquaintance with him : Beg of God to reveal him to you , and in you , that you may know him , whom to know , is life eternal , and never rest quiet nor contented , till you have seen him by an Eye of Faith , and laid hold upon him by an hand of Faith , as one that loved you , and gave himself for you ; and have a care that there be not a ( deceptio visus ) mistake in the case , but look to this , that your sight be saving , and the Faith you pretend to , the Faith of Gods Elect , that you may upon good grounds ( such as the Scriptures will warrant ) appropriate him to your selves , as your Lords and Gods , and Saviour . Rest not in any thing till you find and feel Christ living , and commanding in you ; his Image drawn upon you , his Law written in your hearts , and his Spirit poured out ; Take not up with a verbal profession , formal duties , and unblameable Conversation , common convictions , and some stirrings and flushes of affection : All this may be , and all come to nothing . Hypocrites may go so far , and yet they do not go far enough , but after all fall short of Heaven . It is not the form of Godliness that will avail you , but the power , not a name to live , but the life it self . God is not taken with empty shews and appearances , he is for reality and truth in the inward parts ; You can take but little comfort from Christ dying without you , unless you find Christ formed and living in you : notwithstanding the Death of Christ you may be for ever lost and damned , unless you be made partakers of his Life . Remember and consider that expression , Col. 1. 27. Christ in you , the hope of glory . When Christ dwells in you by Faith , when he is in you by his Spirit , and by his Graces , then , and not till then is there a firm Foundation laid , on which you may build the hope of glory ; For hope so grounded is good hope , such as shall never make ashamed . Vse 2. The second use will be of Reprehension . Those are blame-worthy , and deserve reproof , whose eyes have seen Gods Salvation . Men and Women that do know the Jesus in whom they have believed , and are made partakers of sanctifying , saving grace , and have had the manifestations of God's favour , and Covenant love made to them , and are verily perswaded that it shall be well with them when they dye , and that they shall go to Heaven when they go from Earth , and yet they are loath to dye , and thoughts of their departure from hence are afflictive to them . When the message of Death was brought by the Prophet to good Hezckiah , he turned his face to the wall , and prayed , and wept sore . And good David himself , though he knew that God had made with him an Everlasting Covenant , ordered in all things and sure , yet he cryed , O spare me that I may recover strength before I go hence , and he seen no more ; He would fain live a little longer , and see a few more days past over his head . I do not wonder that wicked men are loath to dye , for they get nothing by it , nay , they lose all by it , they are utterly ruined and undone by it . Death takes them from all their good things , jovial companions , and pleasant enjoyments , and carries them into that Lake which burns with Fire and Brimstone . Therefore who would think it strange that they should put from them the day of their Death , which will be to them such a day of evil . They have reason to desire Life , yea to say , I would live always , because it is better for them to live than to dye , if you kill them you spoil all . Such men may well say to Death , as Ahab did to Elijah , hast thou found me , O mine enemy ? But here is the wonder , that a Godly man should firmly assent unto this truth , that there is another life after this , and that that life is unspeakably better than this ; There is no compare between the comforts of this and the glory of that , and they are also confident , that when once they are absent from the body , they shall be present with the Lord , and when once this frail , uncertain , troublesome life shall come to an end , they shall live that better life , when once they are got off this stormy tempestuous Sea , they shall bath themselves Eternally in those Rivers of Pleasures , which are at God's Right-hand ; And yet Death is a word that sounds harsh in their ears , they care not to hear of it : when they think of it they are troubled . A Deaths head upon the board spoils the Mirth , and marrs the Feast , it doth not only make them serious , that it should do , but it also makes them sad and dumpish , and still they have desires that they may , and some hope that they shall have a longer continuance in the World , and draw out some more years , yet before they come to the end of their line . I must and do most readily grant that long life is a blessing , a great blessing , as such , it is the matter of the promise , but withall know , Eternal Life is a greater blessing , and he is no loser that lives but a little while here , and then goes to live for ever with God. For gracious persons that have seen God's Salvation , and know they have seen it , I say for such to be unwilling to dye carryes two evils in the Bowels of it . 1. It is too great a magnifying of this present evil World , an over-valuing of it , and a setting too high a rate , indeed an unreasonable price upon the enjoyments and delights of it ; Your esteem of them are far above their intrinsic worth , what will carnal men say , who stand by , and see how you are wedded to the World , and unwilling to be divorced from it ? What have they reason to say , but that you find a great deal in it ? You tast the fatness of the Olive , and the sweetness of the Vine , and so think it is good to be here . Certainly this speaks your setting your hearts too much upon the Creatures . And hereby you do justifie and encourage them in their Worldliness , they are strengthened in their love of the World , and devotedness to it ; And also you do hereby cross and thwart God , and run counter to him in one of his grand designs , which is to wean his People from the World , and to take their hearts off from creature delights , which do ingross so much of their time , and cares , and do so much distract their thoughts , and embase their Spirits , and hinder them both as to their service of God , and Communion with him ; And indeed , how indecorous and unbecoming is it for Heaven born Souls to embrace Dunghills , and for those that profess themselves risen with Christ to set their affections upon those things that are here upon Earth ; And for you who are the children of God , and heirs of Heaven , to mind carnal things . It is far more unseemly than to see the heir of a Crown stopping Ovens , or raking Kennels . After these things , saith our Saviour , do the Gentiles seek , that is , those who know no better , who are without God in the World , who are drowned in the flesh , and understand not the worth of an immortal Soul , and upon these things let them dote still , alass , their portion is in this life , being Aliens from the Covenants of promise : and having no hope . But as for you who have been taught of God , who have heard of a blessed immortality , who have seen those invisible glories that are within the vail , you should be disingaged from all inferiour delights , and carry towards them with a Spirit of indifference , You should use the world but do not love it , make it serve your occasions , but suffer it not to command your affections ; While you have it in your hands , and in your chests , keep it out of your hearts . The world is ( as we use to say of fire ) a very good servant , but a very bad master . Things are usefull and beautifull in their places , so is the world , but when it is in the heart , it is out of its place , and then it is stark nought , and doth much hurt . 2. For those who are the people of God , and do know they are so , who have seen God's Salvation , I say for them to be unwilling to dye is a great reproach and disparagement to those glories which are above . Christians , you do hereby bring up an ill report upon the Land of promise , as if the Honey and Milk of Canaan were not so good & desireable as the Garlick & Onions of Egypt , what is the interpretation & meaning of such a Spirit but that you fear it will be to your loss to exchange Earth for Heaven , & to leave delights Temporal for those that are Eternal . What shall I say , this averseness from Death , and loathnesses to depart from hence is a piece of practical blasphemy , as if these sorry cottages were better to inhabit than those stately Pallaces , that these puddle delights , and muddy streams were more delicious and desireable , than that pure River of water of life , which is clear as Chrystal , and proceeds out of the Throne of God , and of the Lamb , as if these childish and trifling vanities did out-weigh and out-worth the glories which are above ; And these pitifull contemptible glow-worms did out-shine and obscure the Eternal Sun of Righteousness ; As if God would take you from hence to your loss , and you should be better in a strange Land than in your Fathers house ; And the preparations that God hath made for Eternity , are not so good as those that he hath made for a short time , and so Abraham , Isaac , Jacob , David , Peter , Paul , and the rest of the Saints departed , had better have staid here , and now they are with God , do wish themselves with us again . In a word , it is as if the immediate and full enjoyment of God would not be sufficient for you , you could not find room enough nor goodness and delights enough in a God , but you must go begging to the door of creatures , and patch up to your selves an happiness with these small and sorry shreds of being , and you have found more to live upon , and to delight your selves in the drop of a bucket , than you can or do find in the Ocean of goodness . I beseech you seriously consider of these things , all these things lye uppermost , any one may see them in such a persons unwillingness and loathness to dye whensoever God would have him . But to proceed . Vse 3. In the third and last place , this may prove a very comfortable consideration , and staff of support in the hands of those who labour under sorrow and continual heaviness of heart , because of their departure of their gracious and holy Relations , they are dead , and you carry as if all your comforts were dead with them . This is certain that when God gives such blows , those , that have any thing of tenderness , do feel the smart of them . Breaches in the Family do make breaches upon the Spirit . When Lazarus was dead , Jesus wept ; Mourning at Funerals is no Soloecism , but a lovely sight , so the sorrow be kept within those bounds that reason & Religion have set it : And where there are such breaches , they call for binding up ; We should all be as so many good Samaritans , pouring Oyl into the wounds of the Spirit , for the suppleing and healing of them . God hath been pleased to come into this Family , and break the head of it , and cut it off ; in taking him away , he took away a tender Husband , a loving Father , a good Master , a dear Friend , one that in these evil days owned God , his Waies , and People , and kept a Church in his House , and his doors open , that hungry Souls might feed upon , and be refreshed with the bread of life , which was there from Sabbath to Sabbath , delivered out unto them . The death of such a person is a common loss , not only to the Familie , but to the Country too , and because thereof you are in Heaviness , and afflicted in your Spirits . Neither is this your case alone , but of many others . Death rides in Circuit , and according to the Commission which it hath received , so it makes it seizures , here in an Husband deprived of the delight of his Eyes , there is a woman made a Widow , and her Children Fatherless , Many a faithful , fruitful , useful Christian is cut down , under whose shadow , and in whose sellowship his Relations and Acquaintance did greatly rejoyce . Unto such I have something to say , that should prevail to the silencing of them , and that is this , it is the will of God ; the great God will have it so . Thou wouldest have had thy Husband , thy Wife , thy Father , thy Child lived longer , but God would have him die now ; and this should knock all quarrelings , and murmurrings , and discontents down ; for there is all the reason in the world why God's will should take place , and he should fullfil all his pleasure , and why our will should submit , and give place to God's . And then I have something to say , that may quiet , & satisfie you under such a providence ; for it is not enough for us that we be silent under it , unless we be also reconciled to it , & at peace with it ; now in order thereunto , take these 2 particulars , & consider them . 1. They did see Gods Salvation before they did depart , and so they dyed not under terrour , nor in doubt , nor at any uncertainty , but in peace ; before Death closed the Eyes of their Bodies , God had opened the Eyes of their Faith , and shewn Christ to them , and his love in Christ ; and you have reason to be perswaded good things concerning them , even such as do accompany Salvation , nay , to be now perswaded of their Salvation it self . This was the reason of my choosing these words of Simeon for the Subject of my discourse at this time , because they were the Swan-like Song of our deceased Brother , the very last words he spake , save some short , and holy Counsels which he gave to his beloved , and most hopeful Son , and shall not this satisfie you : But then add , 2. Now that those Holy ones are dead , they see those things which they never saw ; things that are most richly worth their seeing ; and which , as the case now stands with mankind , they could not see without dying . They have those sights which make the seer blessed , they are taken up to the beatifical Vision . They do not see an end of all their sins and sorrows , nothing shall defile , nor afflict them more , all filth , and all tears are wiped away ; they see the accomplishment of all their hopes , the fullfilling of all their prayers , the reward of all their services , the Crown of all their sufferings . They see the excellent Majesty and Glory of that God whom they had chosen , and do now behold his face in righteousness : Neither is that sight terrible to them , as it was to Moses in the Mount , so that he did exceedingly fear and quake . No , those Holy Souls do see God , and live , and rejoyce ; that sight is their satisfaction , and delight . They see that Blessed Jesus , who loved them , and gave himself for them , and washed them in his own blood , and made them Kings and Priests unto God ; yea , they shall be like him , for they shall see him as he is . They do see that Holy Spirit which convinced them , and sanctified them , who directed them in their difficulties , strengthned them in their weaknesses , assisted them in their duties , and most sweetly supported , and comforted them in all their distresses . They see an innumerable company of Angels and Spirits of Just men made perfect . In short , they see that which Eye hath not seen , nor Ear heard , neither hath it entred into the heart of man to conceive , namely , that Glory , Kingdom , Inheritance , those Robes , Crowns , and Thrones which God hath prepared for them that love him . And the day is coming , in which they shall again see those Bodies ( that at their flight to Heaven they left behind ) in a better State than ever . And you O Saints shall see them too , and Christ with them , and then your hearts shall rejoyce , and your joy no man shall take from you . Only , in the mean time , do you live believingly , walk humbly , holily , and circumspectly ; get your Vessels filled with Oil , your Lamps burning , and your Loins girt ; make haste to the Kingdom of God , and be ye followers of them , that through Faith and Patience do inherit the Promises . 
A60347	----	A funeral sermon occasioned by the death of Mr. William Rathband an aged and learned servant of Christ, and preached Octob. 13. 1695. at Highgate. By Samuel Slater, M.A. minister of the gospel. Slater, Samuel, d. 1704. 1695 Approx. 76 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A60347 Wing S3965 ESTC R220549 99831945 99831945 36412 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60347) Transcribed from: (Early English Books Online ; image set 36412) Images scanned from microfilm: (Early English books, 1641-1700 ; 2098:11) A funeral sermon occasioned by the death of Mr. William Rathband an aged and learned servant of Christ, and preached Octob. 13. 1695. at Highgate. By Samuel Slater, M.A. minister of the gospel. Slater, Samuel, d. 1704. [4], 28 p. printed for Thomas Cockerill, senr and junr, at the Three Legs in the Poultrey, over-against the Stocks-Market, London : M DC XC V. [1695] Copy has slight print fade. Reproduction of the original in Dr. Williams' Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Rathband, William, d. 1695 -- Early works to 1800. Funeral sermons -- 17th century. Sermons, English -- 17th century. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 Mona Logarbo Sampled and proofread 2003-03 Mona Logarbo Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A Funeral Sermon Occasioned by the DEATH OF Mr. WILLIAM RATHBAND , An Aged and Learned Servant of Christ , AND Preached Octob. 13. 1695. at Highgate . By Samuel Slater , M. A. Minister of the Gospel . LONDON : Printed for Thomas Cockerill , Sen r and Jun r , at the Three Legs in the Poultrey , over-against the Stocks-Market . MDCXCV . To the much Esteemed Mrs. SARAH RATHBAND In HIGHGATE . Dear Sister , THat stroke which the wise God lately gave to 〈…〉 Family , did , and yet doth , as I doubt not , sma 〈…〉 on your back , and pain you at the very heart . The wresting of a loving Husband out of the bosom of an affectionate Wife , is not much unlike tearing the flesh from the bones . Where indeed there is unsuitableness and discontent , a galling yoke between persons so nearly related , Cohabitation is more uneasy than Dissolution . They are not like to grieve much for parting , who were a mutual vexation and torment . But I am persuaded there was between you Conjugal Love , Kindness and Delight , and walking together as Heirs of the grace of lise ; whereupon separation by Death , cannot but be a sore Affliction to you who are left behind . Yet , a reflection upon such a life , and the blessed consequences of that Death which was the period of it , may very well prove a sovereign Cordial to you , carrying along with it strength and sweetness , support and comfort . God hath been graciously pleas'd to carry him through those difficulties which he did encounter in his way , and to employ him in that honourable work of the Ministry which he lov'd and faithfully did , notwithstanding there were many Adversaries , and but very small encouragement he received from the hands of men who will give more to their Houshold servant , than to an Embassador of Christ ; and he continued him in the world , and in his work , to a good old age . When at last he had finished his day and his work together , he entered into peace and rest . And now while he rejoiceth in Fruition , do you rejoice in Hope . Long it will not be , ere he that shall come , will come , and carry us away too to our eternal home ; therefore instead of an impotent mourning over our dead Relations and Friends , it is our main wisdom and interest to prepare our selves for Death , that we may be found in a fitness for a better life , in a meetness for the inheritance of the Saints in light . Hearing it was my dear Brother's desire upon his Death-bed , that I would preach the Funeral Sermon , I did most readily apply to the work ; and your self afterward desiring that what had been preached might be printed , I complied therein also , notwithstanding multitude of business lying upon my hands ; here you have it in the following sheets . The good Lord accompany it with his Spirit and blessing upon you and others that heard , or shall read it , and thereby my desire and design will be accomplished . Your self I commend to the good will of him that dwelt in the Bush. May the Ever-living and Ever-blessed God be your Husband , Comforter and Portion . DEAR SISTER , Novemb. 8 : 1695. I am yours in the best Bonds , SA . SLATER . JOHN XVII . 13. And now come I to thee . IN the thirteenth Chapter of this Holy Gospel we find our Lord Jesus ( in whose heart it was to fulfil all righteousness ) had celebrated the Passover with his Disciples ; at which Iudas having received the Sop , went out immediately , leaving Christ and them behind him , but carrying the Devil in him . It was Night , and therefore , as he thought , a fit season for that Work of Darkness , the betraying of his Lord and Master into the hands of his Enemies , who thirsted for his Blood. The Traitor being thus of his own accord withdrawn and gone , and our Saviour having none about him , but those whom he knew to be his faithful and fast Friends , preached unto them this his last , most sweet and excellent Sermon , wherein his Lips dropt as an Honey-comb ; beginning it at the Fourteenth Chapter , and continuing it to the end of the Sixteenth . Therein he unbosoms himself to them , and speaks his very heart in the Language of Love , affording to them precious and strong Cordials for the bearing up of their hearts under his own departure from them ( which he well-knew would be sorely afflictive to their Spirits ) and also under those many and great Tribulations they would , during his absence , meet with in the World , being sent as a little Flock of Sheep among a company of ravenous Wolves , that would be set for fleecing and devouring them . The Sermon being ended , which he delivered , that in him they might have Peace , knowing they had to do with a conquer'd Enemy , the World being overcome by him ; we have him in this Chapter putting up a Prayer to his Father , wherein he first asked something for himself , ver . 9. That his Father would glorify him with his own self , with that glory which he had with him before the world was . He desires the manifestation of that Glory which he had before the World was , and his having it before the World was , speaks his Subsistence or Being before the World was , and by consequence his being from Eternity , and therefore God. He also prayed for his People , both those that did at that time believe in him , and likewise those that should afterwards believe in him through their Word . The things he asked for them , were 1. That they might be sanctined through the Truth ; and while in the World , kept from the Evil. 2. That they might be united and made One , yea , perfect in One. And 3. That at last they might all be with him where he is , and behold his Glory , taken up to the beatifical Vision , to a constant and close Communion , to a full and perfect Fruition of him . And the reason of these his Desires , is , because he himself was to be no longer with them in the World by his bodily Presence , verse 11. Now I am no more in the world , but these are in the world , and I come to thee . The Work that he came into the World for , was at that time almost finished ; and the Work which he had to do elsewhere , viz. in Heaven , called him away . I am , saith he , no more in the world . The World and I cannot agree . It is a vain , empty , sinful , wicked , and a malicious World , it refuseth to be mended , and it cares not to be saved , and I have been long enough in it ; since we cannot agree , we will part . It is weary of me , and I am as weary of it , yea and more weary too : I never tasted of its Pleasures , and I care not for its Profits ; that Work which my Father gave me to do , being done , I will be gone . I come to thee ; with whom it is best being , for in thy Presence there is fulness of Joy , and at thy Right-hand Pleasures for evermore . To thee , with whom I was from everlasting , rejoycing always before thee , and being daily thy delight , having a mutual Delight and compleat Satisfaction each in other . To thee , with whom I desire and long to be . Father , I come ; as soon as ever I have drunk off that Cup which thou hast given me to drink of , I come ; and how am I straitned till that be accomplished , and glad I am at my very heart , that thereupon I come to thee . Now I come , it will be but a little while first , and the sooner the better . I am willing to leave all for thee , to leave the World for thee , yea , to leave my dear Disciples for thee , tho they be my Friends , the Men of my Choice , the Purchase of ray Blood , the Members of my Mystical Body , yet do I freely leave them for thee ; Only , Father , I consider where I leave them , in a World that hates me , and will be sure to hate them for my sake ; and therefore while I leave them for thee , I would leave them with thee . I put them into thy hand , let that uphold and defend them ; I shelter them under thy Wing , let that secure and comfort them . I have kept them while I was with them ; when I shall be gone , do thou undertake and be Surety for them for good , that they may be safe in the midst of Enemies , and stedfast in the midst of Temptations and Assaults ; yea , and chearful too in the midst of Sufferings and Troubles , having my Joy fulfilled in themselves . And now come I to thee . The Doctrine which from hence I shall observe and speak to in the following Discourse , is this , Doct. An Holy Soul is , and very well may be willing , yea , heartily glad to leave the world ; because when it doth so , it will go to God. I look upon the words of the Text , as the Words of one rejoycing ; the Language of one whose heart did even leap within him ; of one whose Soul was upon the wing of holy Desires , longing to be at its home . Now come I to thee , and when I once am with thee , I shall be where I would be , and with whom , I would be ; in the best place , and with the best Company ; what suits me most , and therefore must needs please me best . Now I come to thee , whom I like abve all , being infinite in all Perfections , and whom therefore I love and prefer before all . Now I come to thee , who art mine Eternal Father , and wilt be my Eternal Satisfaction . Our Saviour had before told his Disciples in John 14. 28. That if they loved him , they would rejoice because he said , I go to my Father ; because that his departure would be glorious to himself , and advantagious to them ; but whether they through want of a judicious Love would rejoyce in it or no , he himself would perfectly , understanding how things were and would be . Now come I to thee . Once I came from thee to do thy will , and that was pleasing to me ; I delight to do thy Will , O my God , thy Law is within my heart . Now I come to thee to enjoy thy Presence , and that will be to me incomparably , inexpressibly sweet . Thus it was with our dearest Lord and Saviour , this was the frame , these the actings of his Spirit ; and thus likewise it ought to be with all his People , who were predestinated to be conformed to his Image , and who ought to have the same mind in them that was in him , for he acted and suffer'd , he liv'd and died , leaving us an Example that we should tread in his Steps . In the Doctrine which I have laid down , there are three things , which we ought to take notice of . First , That Gracious and Holy Souls must leave this World. The World to come will be their Eternal Habitation , but in this present evil World they will have but a short stay . Those that have the largest share of its good things , those that are most useful in it , and live to the best purpose , serving their Generations according to the Will of God , must leave it . Their loving Father never intended this for the place for their constant Residence , nor the Comforts and Enjoyments here for their Portion . The highest Heaven in his Throne , the Habitation of his Holiness and Glory ; and he was always resolved to have his Children about him there . This World is but your School to learn in during your Minority ; your House to work in till you have finished what was given you to do ; your Tyring-room to dress in , that you may be ready for the Marriage of the Lamb ; a Stage to act your Part upon , see that you so quit your selves as to be at last found to Praise and Honour ; but it is not to be your rest , because it is polluted . God hath too much of the heart of a Father , and loves his Children too well to keep them always in a Vale of Tears , where they shall be frequently Suffering and Sighing , Complaining and Groaning ; always in a Wilderness that is over-run with Briars and Thorns , and an innumerable company of Beasts of Prey ; the wicked of the World are their irreconcilable Enemies , and implacably hate them , therefore they shall not always have them to wreak their Malice and Rage upon . They will for ever envy and gnash their Teeth at them , because of their happiness in Heaven , but they shall not for ever exercise their Patience , and disturb their Peace upon Earth . Often O Saints ! repeat in your thoughts , that this World is but the House of your Pilgrimage , therefore let not any of you love it too well ; but while you live in it , be you weaned from it ; remembring there is a better place prepared and taken up for you , whither the forerunner , even Jesus , is entred , an house not made with hands , eternal in the heavens , whose builder and maker is God. Secondly , Whensoever Gracious and Holy Persons leave this World , they go to God. The decayed and crazy Body doth no sooner cease to be any longer capable of housing so noble and excellent a Guest as the Soul , and the Soul doth no sooner dislodge and leave that once-beloved Structure , but that it doth immediately take its flight , and mount up with a swift and speedy Motion , and a direct tendency ( without the least and shortest Digression ) to its great Creator , even to him who alone is the Father of Spirits . It cares not for any further Converse with things below , being intirely set for Communion with him , by and for whom it was made , and on this side of whom , it is , and cannot but be , resiless and unquiet . Gen. 5. 24. Enoch walked with God , and he was not , for God took him , i. e. he took him home ; he took him to himself , into the presence of his Glory , into the bosom of his Love. And thus it hath been , is , and will be with all those who walk as Enoch did , who tread in the same Steps , and keep up the same Communion ; tho indeed they do not all go the same Way , yet they go to the same Place , and to the same God. Enoch was translated that he might not see death , Hebr. 11. 5. He was presently carried up to Heaven , having his Soul purified , and his Body freed from Corruption . He was soon cloathed with a glorified Body ; as for other holy Ones , tho they see Death , yet they are translated too , carried from Earth to Heaven , from Creatures to God. The Body must descend into the Grave , and there lye putrifying , corrupting , crumbling , until it return to Dust as it once was , but the Spirit returns to God that gave it . I desire you all frequently to call this to mind , and consider it with the greatest seriousness , and see that you have sanctified Souls , Souls rightly prepared , brought into such a frame as may be fit to appear in so glorious a Presence , and converse with so pure and holy a Majesty ; that when they return to God they may be welcome to him , and being come into his Presence , for ever dwell and abide there , and not afterwards cast out and banisht as the Object of his loathing . Thirdly , Holy Souls may very well be willing , yea glad to go to God. As a Bride is to go to her endeared Husband ; and as a Child at School under severe Discipline is to go to his most affectionate and tender Parents , from whom instead of hard Blows , he shall meet with soft Embraces . Some Saints upon record in Scripture , we find , were in such a frame . Good old Simeon was in haste and prayed for his Dismission , Luke 2. 29 , 30. Lord , now lettest thou thy servant depart in peace according to thy word , for mine eyes have seen thy salvation . Having seen Christ , he would sain see the Father too . Having got Christ in his Arms , he would have the World on his back . He reckon'd that he had liv'd long enough here , and would needs be gone . He had now got his full freight , and therefore desired to set up his Sail for the other World. Having beheld so great a sight as the Lord of Glory , tho but in his Infancy and Swathing-bands , he was loath that his Eyes should be embased with the beholding of earthly Vanities any more . Paul likewise had the same thing in his desire ; so he told us in Phil. 1. 23. I have a desire to depart , and to be with Christ. He would go from all , that he may go to him ; and leave all , that he might be with him ; and he understood himself , and acted rationally in this desire ; for it is , saith he in the next words , far better . Heaven is inconceivably better than Earth , when it is in the greatest Peace , when it expresseth the greatest Kindness . He very well knew what he said , he was a competent Judge , having been an Eye-witness of the Felicity and Glory above , taken up into Paradice into the Third Heaven . And tho others have not been partakers of that Priviledge , not so rapt as Paul was , yet they are of the same Judgment , and have the same Desires working in them ; therefore he speaks of it as a Spirit and Disposition common to all the Saints while they are in this Tabernacle . Their hearts stand Heavenward , as the Needle doth to the North-Pole , when it hath been once touch'd with the Loadstone ; as you may see in 2 Cor. 5. 2. In this we groan earnestly , desiring to be cloathed upon with our house which is from heaven . They had not only some small Inclinations that way , and languid faint Desires , but earnest Groans . And again , verse 8. We are confident , I say , and willing rather to be absent from the body , and present with the Lord. We are willing , not only out of necessity , because this is a thing must be , but out of choice , we had rather leave the Body that we might go to God. But now we are to enquire , why it is thus . And you will find there is sufficient , yea abundant reason for it , if you do consider these four following Particulars : First , In going to God , they go to their Father . This was the comfort and joy of our Saviour's heart ; with this he comforted himself , and with this he comforted his Disciples , looking upon it as a Cordial strong enough for them all , John 20. 17. Go to my brethren , and say unto them , I ascend unto my Father and your Father , and to my God and your God. Mine by Nature , yours by Adoption . I am now going to one that I am most nearly related to , and most fully interested in . And in Iohn 17. we find him insisting and dwelling upon this , as that which he took singular delight in , and suckt a great deal of sweetness from , verse 1. Father , the hour is come . Verse 5. O Father , glorify thou me with thine own . Verse 11. I come to thee , Holy Father . Verse 21. Thou Father art in me , and I in thee . Verse 24. Father , I will that they whom thou hast given me , be with me where I am . Verse 25. O righteous Father , the World hath not known thee , but I have known thee , &c. It is certain , that when wicked Men , the worst and vilest of them , dye , they go to God. Did I say , Go ? Rather , they are forc'd and drag'd against their will ; they cannot help it . It is to a God that many of them did not believe , but laboured with all their might to obliterate the Notion of his Being , because troublesome and tormenting to them , Psalm 14. 1. The fool hath said in his heart , there is no God. It is to a God , that none of them cared to know , and be acquainted with ; Job 21. 14. They say unto God , Depart from us , for we desire not the knowledge of thy ways . Neither of his ways , nor of himself . They go to God as their Righteous Judge , but not their reconciled and gracious Father . They are brought before his Tribunal as Malefactors to receive their Doom , but they do not enter into his Kingdom as Children to take Possession . Whereas those that are truly gracious , go to him as a Father ; as a Father of Mercies , yea , and as their Father in Christ ; to him as a God , yea , and to their God in Covenant ; to a God and Father , by whom they were begotten , of whom they were born , whose Spirit they have received , and whose Image they bear . Wicked Men go to God to give an account of what they have done in the Body ; and when once Sentence is past upon them , and they adjudged to their Place and eternal State , they go to Devils , Matth. 24. 41. Depart from me ye cursed into everlasting fire , prepared for the devil and his angels . You followed his Conduct , you did his Drudgery , now take your Wages with him . Where he is , there shall his Servants also be . When the Saints go to God , they go to stay , and to take up their everlasting abode with him , Rev. 3. 12. Him that overcometh , will I make a pillar in the temple of my God , and he shall 〈◊〉 no more out . As they shall be exalted , so fixed ; their Happiness shall never be abated , their Glory never eclipsed . Once in Christ , and ever in Christ , there is no total and final falling from Grace ; they that are indeed planted in the house of the Lord , shall never be pluckt up ; and so in the present case , once in Heaven , and in Heaven to eternity : 1 Thess. 4. 16 , 17. The dead in Christ shall rise first ; then we which are alive and remain , shall be caught up together with them in the clouds , to meet the Lord in the air , so shall we ever be with the Lord. After that meeting , there shall not be a parting any more . Secondly , When holy Souls go to God , they shall he heartily welcome , and find as loving and gracious a Reception as they can desire . When a Sinner doth here in this life by a sincere Repentance break off from his Sins , and returns to God , there is rejoycing above , Luke 15. ● , and 10. There is joy in the presence of the angels of God over one sinner that repenteth . Where upon Bernard said , The Tears of a Sinner are the Wine of Angels . At such a time indeed , and upon such an account , Hell is in an uproar , and the Devils fret and rage ; they cannot endure to think that they should lose any of their Prey , and that one of their Vassals should be brought into the liberty of the Sons of God : But in Heaven there are Triumphs , and singing of Allelujahs . This our Lord sets out in the Parable of the Prodigal Son , upon whose return to his Father and his Duty , there were Kisses and Embraces , Feasting and making Merry : The good old Man forgot his Age , and found his Legs , ran to meet him ; and the Family following so good an example , was in a transport . Just so there is in Heaven , upon a gracious Soul's arrival there after its dissolution : The great God doth welcome it ; even the whole Trinity ; the Father who elected it , the Son who redeemed it , the Holy Ghost who sanctified it . It s old Relations and godly Friends do welcome it , for they will not then be Strangers to one another , but both know and be known . It shall be welcom'd by an innumerable company of Angels , who are now ministring Spirits unto the Heirs of Salvation , and by the general Assembly and Church of the First-born , by all the Spirits of just Men made perfect in Heaven . Whatever weeping and mourning , bitter sighs and lamentations there are here , for being deprived of a faithful Friend ; a comfortable Yokefellow ; a pleasant and hopeful Child ; a learned , orthodox and painful Minister ; an useful , warm and exemplary Church-member , that did adorn Religion , and credit his holy Profession , there are Triumphs above for the addition of another Star that will for ever gloriously shine in that celestial Orb. Then indeed is that fulfilled which is written in Psal. 45. 14 , 15. Those thrice-happy Souls are brought unto the King in rayment of needle-work , a curiously embroidered garment , a spotless beautiful robe of righteousness wrought for them by the hand of Christ himself ; with gladness and rejoicing are they brought , they do enter into the King's Palace . So shall they be received with the highest demonstrations of affection . Christ hath most graciously and faithfully promised , that when Sinners do now come unto him , he will in no wise cast them out . And when Saints do at death come to him , he will in no wise shut them out , but an abundant entrance shall be ministred to them into the glorious Kingdom of their God and Saviour : Yea , and when the Lord Jesus shall have delivered up his Mediatorial Kingdom to the Father , they shall still keep the Mansions prepared for them in their Father's house , and God himself shall be all in all to them . Thirdly , These holy Souls shall not only meet with an hearty welcome from God , and all the blessed Inhabitants of that Region of Light and Love ; but also they shall find a most splendid and glorious entertainment , such as will evidently shew forth the Love , and Greatness , and Glory of God himself ; and not only issue in their full satisfaction , but likewise excite and keep up in them eternal Admirings . There are many Mansions , and a place provided for every one of them , in which they shall have room enough , and whatsoever will be pleasant to them for Delights . A Throne , a Robe of Glory , a Crown of Righteousness , hidden Manna , the Tree of Life , which is in the midst of the Paradise of God ; and to render their happiness complete , those bodies of theirs , which are now bodies of vileness , when they come to be raised out of their Bed of dust by the Divine Power , and reunited to their Souls , shall be made like unto Christ's own most glorious body , Philip. 3. 21. What shall I say ? Had I the Tongues of men and Angels , I could not speak more than is , the largest descriptions will fall unspeakably short ; when you come there , you will say not one half was told you . I may say this in general , in Heaven you will meet with that , which will far more than defray all the Charges you were put to here ; that which will abundantly compensate and make amends for all the hardships you endured here . Those that have been the greatest Sufferers in this world , when they come into the next , will thankfully and chearfully acknowledge they are no Losers . They shall receive that which shall richly reward all their pains ; so that instead of complaining their labour is lost , they shall wonder such sorry services should be so recompenced , and cry , Grace , Grace to it . They shall have the accomplishment of all their hopes , their former askings and thoughts being outdone . That which is laid up for them , and shall be given out to them , will transcend their highest expectations , be a full and complete answer to all their Prayers , satisfy , silence , and put an everlasting period to all their desires ; for their enjoyments will be so great , and their capacities so fill'd , that there will be no room left for more . God will then make good all his Promises , which are exceeding great and precious , so that not one tittle of them shall fail ; and by this means all tears shall be wiped from their eyes , sorrow and sighing shall flee away , never more to return , and they shall enjoy an endless Sabbath , an everlasting Triumph , being fill'd with joy unspeakable , and full of glory . In short , there is that which mortal eye hath not seen , nor ear heard , nor hath it entred into the heart of man ; and though the holy and blessed Angels , which kept their standing , and continue to be Heaven's Courtiers , do both see and enjoy it , yet they are not able to express it ; there is all that which our dearest Lord Jesus did purchase at the inestimable price of his own heart-blood . Now from all this which hath been spoken , there is abundant reason to conclude Lastly , That those holy and truly happy Souls are better with God in Heaven , than they were while here , or could ever possibly have been . True love is free and liberal to its endeared object , it studieth to be so , and takes singular pleasure in it . Those that are kind and affectionate Husbands , and live up to the Law of their Relation , do and will make it their business and endeavour to make the Lives of their Yokefellows not only easy to them , but as comfortable as they can . But alas ! how short is their Arm , how many outward and inward Troubles are there which their skill and power cannot reach ? But it must be granted , all that which they can do , is not comparable to that which God doth for his People , nor to be named in the same day with it . All that own a God , must acknowledge he is infinitely beyond the greatest of men in power , infinitely above the highest and best of Creatures in love . What is a broken Cistern that will hold no water , to the Well of Salvation , the Fountain of living waters ? What is a pitiful little Drop , but one remove from nothing , to the boundless , bottomless Ocean of Being and Goodness ? Suppose there were ten thousand thousand worlds , and put them all together , what would they all be to one God ? And then though the enjoyment which the Saints have of God now , doth far exceed all the sinful and sensual enjoyments of carnal and profane Worldlings , which was the reason why Moses did esteem the reproach of Christ greater riches than the treasures of Egypt , and rather chose to suffer affliction with the People of God , than to enjoy the pleasures of sin for a season ; and made that Noble Italian Marquis Galeaceus say , Cursed be that man who counts all the world worth one hours enjoyment of Iesus Christ. Yet compare the best , and fullest , and sweetest of the Saints enjoyments here , with those in the mansions above , and they fall exceeding short of them ; for , what is sitting under the shadow of Christ , to the beholding of his glory ? what is the joy of Faith , to that of sight ? what is a love letter , or message of peace , or kind token from God now and then , to a lying in his bosom , to a being and continuance in his joy ? what is seeing of his power and glory in the Sanctuary , to the beatifical Vision ? what is seeing in a glass darkly , to a seeing face to face ; seeing as we are seen , and knowing as we are known ? what are the first-fruits of the Spirit , to the whole harvest ? what some Praelibamina , foretastes , to a sitting down with Abraham , Isaac , and Iacob , in that Kingdom of God at the feast of glory , and there taking the fill of love to all eternity ? while the Saints are present in the body , they are absent from the Lord , and a state of absence neither doth nor can afford satisfaction ; the holy Soul during that , will with the enamoured Spouse be longing and crying , Make haste my Beloved , and be thou like a Roe or young Hart upon the mountains of spices . It is only in the glorious presence of God that such an one will find a fulness of joy , and at his right hand those pleasures which are for evermore . Let us now come to the improvement of this Point in a way of Application , and the first Use shall be for Information , in three things : If it be just matter of rejoicing to holy Souls , that at death they go to God ; then from hence , First , We may learn the folly and misery of those who do now depart from God ; whose lives are nothing else but a continual departure from him . Yea , in the very Acts of Worship , when they draw nigh to him with their lips , their hearts are estranged and far from him , running after their covetousness . The folly that is in this course of life is very apparent , and the misery that certainly attends it , will be one day no less sensible ; but there are too too many among us guilty hereof ; some through the principle and power of Unbelief ; their not giving credit to the reports of the Word , neither to its dreadful Threatnings , nor to its sweet and gracious Promises . Do you , I beseech you , look carefully to it , that there be not in any of you an evil heart of unbelief , in departing from the living God. Others , yea and the same persons too , make this departure from God out of love to the world ; for if any man love the world , the love of the Father is not in him . And it is no wonder to see men going from that place and company where and with whom they do not love to be ; have a care of the world therefore , let it not bewitch you . While ye live in it , be ye not devoted to it , but weaned from it . If you do set your hearts upon the world , you will turn your back upon God. Demas , saith the Apostle , hath forsaken me ; and in forsaking him , he forsook Christ : what was the reason of it , but his embracing this present world , 2 Tim. 4. 10. How powerful and prevalent are these two things , unbelief , and love of the world , with the generality of men ! what a vast multitude of persons do they carry away from God! What is there that in a moral way he could have done more , than that which he hath done ? He hath frequently and loudly called them by messenger after messenger ; he hath most graciously invited them , most lovingly and sweetly allur'd them , and used variety of means and arguments to conquer their aversness , to convince their judgments , to gain their hearts , and bring them to him ; yet , after all , he hath cause to complain , Ye will not come to me that ye may have life . Nay , in stead of coming to him , they are running further and further from him , as if they thought they could never be at too great a distance ; whereas they have no cause to run from God , for in so doing they run from life , and rest , and happiness , and into the mouth of ruin and destruction , and are too far removed from him already . They are already without God in the world , Ephes. 2. 12. They were born with their backs upon God , were Transgressors from the womb , going astray , speaking and seeking Lyes , and so they continue to do , for every wilful Sin is a step from God. Now I would desire such to consider , and that seriously , whether this their way be not their folly . The Scripture doth expresly tell us , They that are far from him shall perish , Psal. 73. 27. and that he hath destroyed all them that go a whoring from him . And as he hath done , so he will go on to do ; for he is in one mind , and in this case Repentance shall be hid from his eyes . And to this add one Consideration more , You must appear before him at the last whether you will or no ; though you should call to the rocks to cover you , and the mountains to fall upon you , and hide you from the wrath of the Lamb , and from the face of him that sitteth upon the Throne , yet you must appear . Now you will not be invited to him as a Saviour ; then you shall be dragged before him as a Judge . Suppose you should then beg and plead , Lord , Lord , open to us ; what answer can you look for at his hands but this , Depart from me , for I know you not . And how do you think he should know you , since as long as you liv'd , you would never acquaint your selves with him . Oh poor Sinners ! be wise while you may , and know assuredly , it is best going to him now for a pardon , and grace , and acceptance , before you go to him to receive your final Sentence . If you will not now go to him as humble Penitents , with Confessions and Supplications , that your Sins may be blotted out , you shall come to him as Criminals in order to execution ; and if you desire to know aforehand what your punishment will be , you may read it in 2 Thess. 1. 8. Everlasting destruction from the presence of the Lord , and from the glory of his power . Secondly , We may from hence learn , what our life in the world should be : It is a matter of very high and near concernment for men and women to understand themselves well in this particular , to know what they should be and do , and how they should live , that they may be approved ; and truly our life should be a coming to God , and a walking with him . In the first Conversion there is a facing about , a turning of the mind and heart to God. Christ sent Paul to the Gentiles , to turn them from darkness to light , and from the power of Satan to God. And after the first turn is made , there should be a further returning ; all the actions of the life should be so many steps back to God. This was the great design and end of our Lord Iesus in his dying , not only that he might bring pardon and peace to men , but also that he might bring men to God , bring them into favour with God , yea , and into obedience and conformity to him , and into a communion and conversation with him , 1 Pet. 3. 18. He suffered , the just for the unjust , that he might bring us to God. Now since that was the gracious design of Christ , the blessed and noble end he had in his eye , and was willing to be at so much cost for the accomplishment of , shall not we comply with him therein ? shall it not be in our heart , as well as in his ? And since we have so great an excellent Person to take us by the hand and introduce us , and bring us in and present us to the Father , let us go , let us not draw back , let us not stand questioning and disputing , and saying , Shall I , shall I ? this is a meer loss of time , let us go presently , the sooner the better . You have heard that you must go at last , yes , you must , there is no possibility of avoiding it , and therefore let us all be persuaded , and heartily willing to go now . To day if you will hear his voice , harden not your hearts . Go now to God in your Mind and Thoughts , in your Hearts and Affections , before you go in your Persons . Get as much of Heaven as you can before-hand . The Psalmist said , Psalm 73. ult . It was good for him to draw night to God. And without peradventure , it is full out as good now as it was then , as good for us as it was for him . It is both a pleasant good , and a profitable one . Let us therefore do it , yea , and be drawing nearer and nearer to him every day , never thinking our selves near enough so long as we are in a far Country , and till we come to be with him in Heaven . And yet again , let us not think it enough to to be making frequent approaches to him in Holy Duties , and in Gospel Ordinances , which are as a Iacob's Ladder , upon which the holy Soul ascends and makes its spiritual advances , but keep up a daily Walk with God , as Enoch and Noah did in their Generations ; maintain an intimate and constant Communion with him , that you may be able to say with Paul , Our Conversation is in Heaven . And with Iohn , Truly our fellowship is with the Father , and with his Son the Lord Iesus Christ. Oh how Noble is it to converse with God! it meliorates and raiseth , and spiritualizeth the Soul ; it never is with him , but it comes away better from him ; and how sweet is it , God being pleasant for delights ; for certain you will find and judge it so , when you do once come by experience to know what it is , you will then say as Peter did upon the Mount of Transfiguration , It is good , Lord , to be here . Thirdly , We may from hence learn that , It is very much our Interest , and therefore our wisdom to bid God heartily welcome , whensoever he is geaciously pleased so far to condescend as to come to us . You have heard , and I hope you believe , that it is appointed for all Men once to dye , and when we do dye , let it be in what way it will , and by what stroke it will and let us be in what State and Frame we will , we must all of us go to God , all appear before the Judgment-Seat of Christ. And let us think with our selves what Entertainment we would have then ; how we would have Christ carry toward us . Do not we desire that he should receive us graciously , and bid us welcome as some of his old Friends and Acquaintance ? Would we not be glad to hear him owning us before his Father and the Holy Angels , and saying to us , Come ye blessed of my Father , inherit the kingdom prepared for you ? I do not in the least question but you would . Then I counsel you , that in order thereunto , you would now carry kindly toward God , and receive him as it becomes an infinite Great , Holy , and Glorious Majesty to be received . Know this , such is his Goodness that he often comes to you . Frequently in his word , therein he discovers and reveals his Mind and Will concerning you , opens to you the Mysteries of his Kingdom that were kept hid from Ages and Generations , from the Wise and Prudent of the World. Bid him welcome , and his Word welcome , say with Hez●kiah , Good is the word of the Lord ; yea , those Precepts of it that are most contrary to corrupt Nature , and those threatnings of it that are most tremendous and startling . Receive it into your Hearts as well as into your Heads , and let it dwell richly in you . Do not imprison any word of God , as Asa did one of the Messengers that brought it ; do not rebel against the Light ; do not hold any truth in unrighteousness . Sometimes he comes to you by his Spirit , in such and such an holy Motion , awakening you out of your Sleep and Sloth , reducing you from such a wandering , calling you to such a Word and Duty . Now , do not you resist him , but submit and comply ; do not you quench him , but bring fewel rather ; do not grieve him , but labour to be his Delight and Joy. Carefully listen to his Voice , and make speed to follow his Ducture , as Paul did immediately , not consulting with Flesh and Blood when God had once revealed his Son in him . The Spouse was guilty of vile Ingratitude , and sinn'd grievously in lying lazily , and asking her self a company of simple questions , I have put off my coat , how shall I put it on ? I have washed my feet , how shall I defile them ? Which spake her loath to stir , when her beloved who had done a great deal more , and deserved much better at her hands , stood all the while without knocking at the Door , calling and begging for Admission , Cant. 5. 2. Open to me my sister , my love , my dove , my undefiled . One would have thought such language of Love should have melted , should have raised her . Do not you contract upon your selves guilt of the same kind ; therefore my advice to you shall be the same with what you find in Psalm 24. 7. Lift up your heads , O ye gates , and be ye lift up ye everlasting doors , and the king of glory shall come in . Follow this advice , will you ? Oh that you would , remembring that you your selves must one day go to God , and let that influence you to such a demeanour of your selves toward him now , as that you may not at last find the Door shut against you , and be forced to stand without calling and crying in the bitterness of your Souls , Lord , Lord , open to us , but may have an entrance ministred to you abundantly into the glorious kingdom of your God and Saviour ; Know for certain , the very same measure you mete out , shall be meted into you again ; with the pure he will shew himself pure , and with the froward he will shew himself froward . If you will be deaf to his call now , he will not hear yours at last , Prov. 1. 24 &c. Because I have called , and ye refused ; I have stretched out my hand , and no man regarded . When your fear cometh as desolation , and your destruction cometh as a whirlwind ; when distress and anguish cometh upon you , then shall they call upon me , but I will not answer ; they shall seek me early , but they shall not find me . The second Use that I shall make of this Point , shall be for Examination : Let you and me fall to work , and put our selves upon the Scrutiny , for I can assure you , it will be no lost labour to search and try our selves , whether we are such , and our State such , as may at a dying hour be willing to go to God , and may at the present rejoyce in the thoughts of it ; and so , tho we must expect to fall by the stroke of Death , yet we are deliver'd from the fear of Death . And in order to the resolving of this great case , let us propound to our selves these three Questions , and deal faithfully with our own Souls , for it is dangerous , yea ruinous to be deceived in a matter of so great importance . First , Hath there been reconciliation made between God and you . Is it Peace , O my Soul , is it peace ? There was a b●each , that breach sprung up to an Enmity , that Enmity produc'd a War ; you have been fighters against God , there have been Acts of Hostility , how is it now ? Is that Breach made up , is that Enmity taken away , and the War at an end ? There hath been Peace offered to you , and most condescending gracious Terms propounded , have you accepted and closed with them ? It cannot but be a most dreadful thing for a poor Creature to find it self at last no other than a vessel of wrath fitted for destruction , one in whom God can have no pleasure . It is a dreadful thing for one that lived a pitiful life , and had little else but trouble in this world , to find it unspeakably worse in the next , trouble here , and torment there . A dreadful thing for one that was cloathed with Silk and Velvet , far'd deliciously every day , swam in pleasures , and had the world at will , to lie down in sorrow upon a Bed of Flames , where throughout Eternity he cannot procure a moment's ease , nor a drop of water to cool his tongue . How sad will it be , when a poor Soul is deprived of those comforts and delights which it eagerly hunted after , and plac'd its happiness in , and is turned out of house and home ; its old tabernacle of the body being so weak and crazy , that there is no possibility of continuing there any longer , and goeth naked to God , who alone is able to afford it succor and relief , and then it findeth that he is an enemy to it , and will not give it one good word or look , nor receive it into everlasting habitations . Well , do you now think seriously of it , God is in Christ reconciling the world to himself , and he hath committed to us the Word of reconciliation , and we as the Embassadors of Christ , and Messengers of Peace , have sounded this Word in your ears ; and as tho God did beseech you by us , we have often and often prayed you in Christ's stead that ye would be reconciled to God. Now enquire how hath this Word wrought upon you ? Hath it come to you not in Word only , but also in Power ? What effect hath it had ? Is the enmity that was in your hearts and natures to God slain ? Have you thrown down your Weapons of Rebellion ? Are you reconciled unto God ? Have you laid hold by an hand of Faith upon Christ , who is his strength , in order to the making of peace with him ? He hath promised that in that way you shall make peace with him , otherwise never expect it , for it will be but in vain ; to persons out of Christ , he is a consuming fire , and everlasting burnings . Have you submitted to God , and stoop'd and bow'd to his Government ? Do you like and love his Law ? Are you desirous that he should reign over you , and erect his Throne in you ? Set this down with your selves as a most certain truth , that unless you receive him for your Lord and King , you will never find him your Friend . Secondly , Can you say as Christ did in this Chapter , that you have glorified God upon earth ? All the glory that great Personages , Lords and Ladies , Kings and Queens have now , will not stead them , nor comfort them at the last , but their having brought glory to God in their generation , and several places . Christ did this , and he found the thought of it sweet to him , he reflected upon it with joy ; and this all of us should do too in cur measure , and to the utmost of our power : for this was the end of our Creation , for this we were sent into the world , without this we live to no purpose ; and without this we cannot rationally expect to be accepted of him , or glorified by him . But here some poor humble Christian may object against its self , and say , When you speak of my glorifying God , it strikes all my hopes dead , for I have not done it , nay , I have not been in a capacity of doing it . What glory can the infinitely great and ever-blessed God ( who is exalted above all blessing and praise ) possibly receive from such a sorry contemptible Worm , such an earthen Vessel , such a broken Potsherd as I am ? I do with grief and self-abhorrence own and acknowledge that I have highly dishonour'd him , being a discredit to his holy and reverend Name while I was called by it , and a disparagement to Religion while I made a profession of it . But let me ask thee , Was not the glory of God dear to thee , and his Name precious ? Was he not highest in thy esteem , valued above all the world , set up in the Throne , all other things being made his Footstool ? Canst thou not with all thy heart say after the Prophet in Psal. 73. Whom have I in heaven but thee , and there is none upon earth that I desire beside thee ? Hast thou made him thy choice , and desired to live in an obedience to him , and expressiveness of him ? Hast thou commended him to others , thy Relations , Friends and Neighbours , and endeavoured in thy place to enlarge his Kingdom , and submit themselves to his Government ? Hast thou offered thy self and thy praise to him ? He himself tells thee , Psal. 50. 23. That is a glorifying him . Hast thou had thy fruit unto holiness , and was thy heart set for the bringing forth much fruit ? Our Saviour tells you , Iohn 15. 8. Herein his Father is glorified . If thou dost find these things in thy self , tho thou dost also find too much of that which should not be , and is matter of grief to thee , thou may'st meditate terror without being terrified , thou may'st be very willing , yea glad to die , whensoever God calls thee to it , being fully persuaded that he will with an hand of grace put a glory upon thee , when at the same time he will extort glory from others in a way of wrath and vengeance . Thirdly , Can you say as our Saviour did , I have finished the work which thou gavest me to do ? He had work given him by the Father , good and great work , in which his Father , himself , and all his people were concerned , it being for his Fathers and his own Glory , and for his Peoples Salvation and everlasting Happiness . And he was intent upon it , industrious and diligent in it . I must , saith he , work the works of him that sent me while it is day . And at his giving up of the Ghost , he could say , It is finished . Now none of us were made and sent hither to be idle , nor to sport upon the Earth as Leviathan doth in the Sea. No , no , we all have Work to do , Work that our heavenly Father hath given us . There is the general Work of Godliness and Religion , and the particular Work of our several Stations and Relations . None need sit still and study how to pass away the time , for they have enough to do if they will but mind it . Now if our Work be not done , how shall we with any comfort or boldness look our great Lord and Master in the Face . It was a terrible Sentence that past upon the lazy Servant that had buried his Talent in a Napkin . But here again , a poor humble Christian will presently object against its self ; for such an one needs none Accuser , he can and will do that work fast enough . And in this case he will take shame as his Portion , and declare he is very far from finishing the Work which God gave him to do . You have minded other things of less concern , yea of no concern , and neglected that . You have lived in the World to very little purpose , led unprofitable Lives , and suffered your Days , your precious Seasons , your golden Hours to run out at waste . You have done but very little for God , and for your Souls , and in order to your everlasting Happiness ; and that which you have done , hath been so pitifully done , that you are asham'd to look upon it ; you have botcht and bungled at it . And I do readily grant , your best Works do not deserve acceptance with God ; he may justly reject and abhor them , and cast them as Dung into your Faces , because of the Iniquities which adhere or cleave to them . But let me ask you , and do you ask your own Souls when you are in your Retirements and greatest Seriousness , Hast thou loved the Work of God , and preferred the hardest and most unpleasing pieces of it before the most facil and pleasant parts of the Devil's ? Hast thou counted his Service perfect freedom , but that of Sin the basest of Drudgeries ? Have you been pleased and delighted when you did at any time find your hearts raised in it , and enlarged , and more than ordinarily carried out ? Hath it been your Grief and Trouble when you found in your selves straitness , deadness , and dulness ? Have you been angry with your selves , because you have done no more and no better for God ? Have you often and often with earnestness begg'd of God that he would give you more Grace and greater Strength in order to your doing him better Service , and bringing him more Glory ? Then you need not be afraid to appear before him , for he will spare you , as a Father spareth his Son that serveth him ; and you shall be accepted in the beloved ; and your gracious and prevailing Advocate will appear on your behalf , and plead your Cause , saying , as once he did on the behalf of the good Woman , whom the Disciples in their discontent quarrel'd , They have done what they could . And he will cover all your Failings , and fill up all your Vacancies and Defects with his own most full and perfect Obedience ; for to your comfort know , tho thy Duties be weak , and deficient , and defiled , yet his Obedience was compleat and perfect ; nay more , it was Satisfactory too , and of a meritorious Nature too , and the merit of it is sufficient for thee , and for all his People . And therefore if that which I have spoken be the frame of your Spirits , you may at a dying hour with triumph say , Now , Father , come I to thee . We will now proceed to the third Use of this Doctrine , which will be by way of Exhortation ; and it shall be divided only into Two Branches . My first Exhortation is this , Do not mourn immoderately over your deceased Friends and Relations . Those of them I mean , who while they were here , lived unto the Lord ; and when they had finished their course , and came to the period of their Days , those Bounds which they could not pass , died in the Lord , and in the faith . As to the business now in hand , it is no matter by what they died , whether a natural Death or a violent one , by the hand of an Enemy or an Executioner ; consumed by the merciless Flames , or swallowed up by the mighty Waters ; whether they died a short and easy Death , and having serv'd their Generation according to the Will of God sell asleep , or a tedious and lingring one , cast upon Beds of Languishment , and having wearisom Days , Nights , and Months , numbred out unto them . Nor is it as to this any matter in what manner they died , whether under a dark and thick Cloud , having many Questions , Doubts , and Fears ; or under the Smiles of God , the Light of his Countenance , and the bright sweet shining of his Face ; whether they came to their Harbour in a pleasant Calm , or in a blustering Storm . In a word , whether they had the perfect use of their Understanding and Reason to the last , or were under a delirium and distraction . These things are not so much to be insisted upon . Were they Holy and Gracious ? Were they born twice before they died once ? Were they partakers of the Holy Ghost in his renewing Influences ? Was their Walk with God , and their Motions toward Heaven ? Did they carry Grace along with them into the other World , and leave good ground of Hope in this concerning them ? Then keep your Grief within its due bounds . You may , yea you ought to be sensible of God's hand , and of your own loss , and of the Nations and Churches loss . God would not have his Children stupid , he allows not in them a Stoical Apathy . Paul doth not forbid all Mourning upon this account , but would not have yours like that of theirs who mourn without hope . You may be sensible , but not sink ; drop some Tears over such an o 〈…〉 s Herse , but not be drown'd in Sorrow . While by your Sorrow and Tears you express the dearness of your Affection to your deceased Friend , be sure that by your patient Submission and humble Silence , you do equally manifest your Faith and Hope . And to that purpose I offer these Four following Particulars to your Consideration . First , Your departed Relations and Friend● are gone to him that loved them best , and that both can and will do most for them . To him that is all Love , and hath all Power . To him who hath Earth with all its fulness , Heaven with all its Glory at his own dispose , and is himself alone better than both . They are gone indeed , and shall not return ; their Places here will know them no more . Oh! saith one , my Husband is gone , and he was my Guide and my Support . He lived with me as a Man of Knowledge , and helped me on in the way everlasting . And saith another , My Wife is gone , and she was a suitable Yoke-fellow , a delightful Companion , the desire of mine Eyes . And saith another , My Child is gone , and it was a pleasant One , the Child of my Hopes , but now that is gone , that Bud is nipt , and those Hopes are blasted . And say others , Our Shepherd is gone , who led us by the skilfulness of his Hands , brake to us the Bread of Life , and sed us with sound Knowledge and Understanding . These are gone , and gone for ever , and they will not return any more ; and you say true , for they cannot , Job 14. 14. If a man dye , shall he live again ? Yes , in another World , ( Iob did not question that , but rejoyced in the Faith of it ) but not again in this World. The most holy Persons that lived best , and pleased God most , cannot return to live again here ; and indeed as they cannot , so they would not ; if they could , they would not . For remember this , as they are gone from hence , and from you , so they are gone to God , and to Heaven . They are gone , but it is from their Labour to their Rest , to an undisturbed and everlasting Rest , after a wearisome and tedious Life . They are gone , but it is from the Work of their Lord , in which they were faithful and industrious , to the Joy of their Lord , which nothing shall imbitter , neither can any take it from them . God will not , Enemies shall not . They are gone , but it is from a life of Conflicts which they had with the Corruptions of their own Hearts , and the Temptations of Satan , to maintain an everlasting Triumph with the Lord Jesus , the Captain of their Salvation . In short , They are gone , but it is out of the Wilderness which was over-run with pricking Briars and vexing Thorns , and full of Beasts of prey , Lyons roaring , and Serpents hissing , the Devil and his Instruments creating them all the trouble they can ; and now they are entred into the Coelestial Canaan , a Land flowing not with Milk and Honey , but unspeakably better . Enjoyments , infinitely purer and higher Delights . Do but you tread in their Steps , and follow them in their Faith and Holiness , considering the end of their Conversation , and then you shall meet them again , and that meeting shall be with Joy. Secondly , Tho they be gone , yet their time of going was first come . The Apostle Paul speaks of a time of departure , 2 Tim. 4. 6. I am now ready to be offered , and the time of my departure is at hand . The time which God in his infinite Wisdom and Goodness had ordained and prefixed by an eternal and unalterable Decree . They liv'd till the last Sand in their Glass was run out , till they had reached those Bounds which they could not pass . There is one thing which some surviving Relations do most unreasonably afflict and torture themselves with , notwithstanding all the care they have taken , it is this ; they think if this or that had been done , their deceased Relation might have been still alive ; but that is a foolish Fancy , and I am apt to think it a Suggestion of the Devil , who thereby would pour Vinegar into that Wound which Providence hath made ; for if this and that , and an hundred , nay , a thousand things more had been done , they all would not have kept them here . It is indeed unquestionably our Duty to be in the diligent use of all lawful means for the preservation of Health , the cure and removal of Diseases , and the continuance of our own and our Relations Lives , and a known wilful neglect of any doth bring guilt with it , and may breed a painful sting in the Conscience ; but all the means that can be used cannot possibly hinder the accomplishment of any of the divine purposes ; Who hath resisted his Will ? and who can resist it ? Will you consider this , and work it upon your hearts by repeated thoughts ? such Friends and Relations of yours are gone , but not before they were sent for . God bid Moses go up to Mount Nebo , and die there ; the same God ( in whose hand our times are ) did also bid them lie down upon such a Bed , and die there . Death was God's Messenger , he commission'd it , and gave it his order , its work was to cut off the thread of their lives , and fetch them home ; and that work must be done , how unacceptable and afflictive soever it is to any , yea , and it must be done at that very time too . Tho in other things God exerciseth admirable patience , waiting that he might be gracious ; and being exulted , that he might have mercy upon sinners ; yet in this case he will not stay , nor is it at all fit that he should , nor is it lawful for any to desire it . What reason can be given why Infinite Wisdom should give way to humane weakness and folly , or why God should in the most minute and smallest Circumstance act counter to his own most Holy Will and Purpose for the gratifying of our humour and imprudent desires ; let us leave God to chuse and order , as being best able , and learn our selves to submit and accept ; and since Death must and will do its work at its time , let us be before-hand , and do our work in our time ; since Death will not stay for us nor any body , let us so prepare and get ready , that we may not have cause to desire its stay . Thirdly , Though they be gone , yet it was not before they were fit to go . Some of thm liv'd but a little time , but they liv'd much in a little time ; and how are they to be commended , and the grace of God to be admired in them , who do happily dispatch that work in twenty years or less , which others , and those holy Souls too , are threescore or seventy years about . Some die young , it is a sign they ripened apace . The Husband man careth not when he plucks up his Weeds , because they are either for the Furnace or the Dunghil ; but his Corn shall be white to the Harvest before he puts in his Sickle . So a wise man will let the Fruit of his Orchard hang till it be ripe , and when it is so he gathers it . So doth the wise and ever-blessed God ; as for wicked men he is not so curious about them , they only cumber the ground , they bring forth wild Grapes , down with them , saith Justice , it will be a good riddance , let better be planted in their room ; but he doth otherwise with the Trees of Righteousness , the souls of holy persons are prepared for glory by that time their bodies drop into the Grave . The marriage of the Lamb will not come , before his Bride hath made her self ready . Now is not this enough to satisfy you ? give one good reason if you can , why any should remain upon earth , after they are once truly fit for Heaven ? why they should have their days prolonged , when their work is finished ? they shall not die before it , why should they live here after it ? why should they not receive the Crown of Righteousness , when they have fought the good fight , and finished their course , and kept the faith ? To what purpose , I beseech you , should they live , when they have no more grace to get here , and no more good to do ? To such an one as loves God dearly , and is set for his glory , an useless , barren , and unprofitable life would be an heavy burden , and a great deal worse than death : Such an one in such a case would not know how to enjoy himself an hour , but would long and pine , and cry out for the coming of death , as the Mother of Sisera did for her Son , Why is his Chariot so long in coming , why tarry the wheels of his Chariot ? Fourthly , As they are gone to God , so they had excellent company by the way . It is not a little distance between this earth which the Saints now inhabit , and the highest Heaven unto which at death they go , the habitation of God , and seat of the blessed ; and tho the holy Soul be exceeding swift in its motion , when it is once freed from the heavy clog of dull flesh , and got upon the wing , yet will it be some time before so long a Journey can be dispatch'd , and it arrive at its desired home . At the beginning of Daniel's supplication the Commandment came forth , and the Angel Gabriel was caused to flee swiftly , yet he came not to him till the time of the evening oblation . And there is an innumerable number of wicked spirits in the way , Legions of Devils in the Regions of the Air , which envy the happiness of those who are to have an everlasting abode in those places out of which they themselves were cast , and therefore will be sure to do their utmost for the disturbing them in their ascent . But for the preventing of it , the great and holy God hath appointed them a strong Guard , in Hebr. 1. 14. the holy Angels are said to be initistring spirits , sent forth to minister for them who shall be the heirs of salvation , and they take pleasure in doing so . Little do we know the obligations we lie under to them , how much we are beholden to them , how they watch over us , and pitch their Tents about us , and are Assistants to us . Many and many are the good offices which the good Angels do for the Saints while they live , and when they die , they are a strong Convoy to their Souls , that will keep off from them all Enemies and Dangers , and bring them with safety and honour into the King's Palace , the Presence-Chamber of their God and Father . Upon all these accounts I counsel you not to lay the reins upon the neck of your passions , nor to mourn over them who died in the Lord , as those who have no hope , for they are blessed . When they lived , they were the habitations of God through the Spirit ; when they died , they died in the Lord , and their bodies sleep in Iesus ; their Souls upon dissolution , are the charge of Angels . It was they that carried the Soul of poor , but precious Lazarus into the bosom of Abraham , tho the rich Glutton suffer'd him to lie in his Rags and Sores , starving at his door , neglected and despis'd ; and both their souls and bodies , at the Resurrection of the Just , shall have a consummate happiness in the full , uninterrupted , and eternal enjoyment of God. Therefore , I say again , mourn not for them , there is no cause , they are in a far better condition than you ; turn your Grief into another Channel , and , as our Saviour directed , weep for your selves , and for your children , on the score of what you have lost , and what you may feel in this world of sin and uncertainty . The second Branch of this Use of Exhortation will be this , Be you willing to go to God also , whensoever he shall please by death to send for you . You , I mean , who have been indeed made partakers of grace ; who love God , and have made him your choice , and have good hope , yea , assurance of your interest in him . It would be a shame for any of you to be unwilling and loth to die , God may very well take that unkindly at your hands , and you for it have reason to be displeas'd and angry with your selves . What is there upon earth that should make you unwilling ? What is there in Death that should affright and scare you ? Have you great affliction and trouble here , would it not be better for you to be out of it ; to exchange a tempestuous Sea for an Haven of Peace ? Do you now swim in Delights , and abound with Creature comforts , shall you not find better in Heaven , than those you leave behind you ? Would you stay yet longer , that so you might provide for your Children , and see them setled well and comfortably in the World ? Will you not commit them to the care of your heavenly Father , who is their God in Covenant as well as yours ? Can you trust God with your Souls , and will you not trust him with your Seed ? Do you think it is an hard thing to die , cannot God strengthen you for it ? Is there a bitterness in it , cannot God sweeten it to you ? Cannot he make it easy to you , as he hath made it to many of his People ? Cannot he by the light of his Countenance , and the witness of his Spirit , and the shedding abroad of his love in your hearts , mitigate and abate the sense of pain ? Look to it that you do not leave him while you live , and then rest confident of this , that he will not forsake you when you come to die . David could say , Psal 23. 4 Tho he did walk through the valley of the shadow of death he would fear no evil ; for God's rod and staff did comfort him . I am apt to think the pains of Death are worst at a distance , and not seldom more terrible to the Spectators than to the Patient . And I do not in the least question , but the throws and agonies of many poor Women in Child-bearing , and those Pains also which are caused by the Cramp , the Gout , the Stone or Strangury , are far greater and more severe than the Pains of Death usually are . But however , we may be sure of this , those Pains , be they what they will , are but short , if compared with that blessed Eternity which shall succeed them ; and so light , as not worthy to be mention'd the same day with that far more exceeding weight of glory which shall be graciously bestowed upon them that overcome . So the holy Apostle Paul saith , Rom. 8. 18. I reckon that the sufferings of this present life , take them altogether from the first to the last moment , are not worthy to be compared with the glory which shall be revealed in us . Therefore by Prayer earnestly beg of God a willingness to go to him , and take pains with your own Souls , in order to the working of them up thereunto . Humbly and freely leave it to him , who is infinite in wisdom to chuse , the time when it shall be ; to him who is love it self , and whose compassions do not fail , to order out the manner how it shall be ; only be you careful to prepare and get ready ; labour to be fit to die , and meet for the inheritance of the Saints in light ; and when that grim Messenger comes , bid him welcome , and let your hearts be glad , and your glory rejoice . Do your Souls now at any time wander from God , call them in , and chide them home ; and when you come to die , sing them home , and the good Lord enable you by being with you while you walk in the valley of the shadow of Death , comforting you with his Rod and Staff , giving you to look within the veil , and to see your Advocate and Mediator Jesus at the right hand of God ready to receive you , that so you may , as the Protomarryr Stephen did , commend your spirit into his hand ; and besides what hath been already said , before the time of your departure come , lay your selves in with these comfortable meditations . First God , whom you go to , is the best and dearest Friend . In him there is infinite Fulness and everlasting Love. As the Sun when up and shining forth in his Glory , doth so obscure and darken all the Stars , that in his Presence they hide their Heads and disappear ; so doth the Glory of God prevail and triumph over all the Beauty and Glory of the Creature . He hath all Perfections , and is pleasant for Delights . It is his Glory to be Self-sufficient and All-sufficient . He hath enough for himself , and for the holy Angels , who look no further and desire no more ; therefore he cannot but have enough for you . And as there is All fulness in him , so All-sweetness too . Here indeed a gracious Soul may sometimes discover that in God which strikes a terror in it . The Psalmist remembred God , and was troubled , Psalm 77. 3. The Prophet cried out , I am undone , for mine eyes have seen the King , the Lord of Hosts , Isa 6. 5. But in the other World , where the sight will be clear and full , you shall see nothing in him , save that which will be your Comfort and Joy. Then every sight of him will be ravishing , and every thought of him precious . He will then be in your Account altogether lovely . You will then see he hath such a Glory as knoweth no blemish , such a Fulness as knoweth no defect , so that you cannot desire him better than he is , nor would you have him other than he is ; for , as all his Attributes are his own Glory , so they will all contribute to , and issue in your Satisfaction . Secondly , Heaven is the sweetest place that you can be in : We have reason to conclude it must of necessity be so , since God hath chosen it for his own Seat , the place of his own Residence . This World is but a Wilderness since Sin entred into it , that is a Paradice far beyond the Terrestial one , out of which our first Parents were driven . This World is but a Dunghil , that is a Mountain of Myrrhs , there be the Beds of Spices . There is nothing to pollute , nothing to offend , no danger of falling , no fear of losing , nothing to disturb the Spirit , to break the Peace , or damp the Joy. Read and consider that excellent Description which is given of the New Ierusalem in that Rev. 21. 10 , &c. some passages whereof are these , The foundations of the wall garnished with all manner of precious stones , the twelve gates were twelve pearls ; the City , yea , the very street of it is pure gold ; the Lord God Almighty , and the Lamb , are the temple of it ; the Glory of God doth lighten it , and the Lamb is the light thereof . And if there be such a Glory in that great City , which descends from God out of Heaven , what do you think , and how great is the Glory of that great City which is in Heaven ? What words are big enough to express it ? What mind large enough to conceive it ? Deus & Coelum non patiuntur hyperbolem . God and Heaven are incapable of an Hyperbole ; our most raised and inlarged Thoughts will be too narrow , short and low . I will add but one thing more , and shut up this Discourse . Lastly , When once you come to Heaven , you will never be weary of being there . Here indeed we are quickly weary and tir'd out at the best of our comforts . A Man may lie in a Bed of Down till he is weary , and his Bones ake . He may sit at a noble and sumptuous Feast till he is weary , and would be glad of a dimission . We may pray , and preach , and hear , till we are weary , tho we should not be weary of Gospel-Ordinances and Religious Duties , yet we may be weary in them . But there is no such thing as this in Heaven ; no , nothing like it throughout Eternity . The Saints there will neither be weary of God , nor of Heaven , nor of themselves , nor of one another . Their Eye will not be weary of beholding God , and contemplating his Glory , nor the Tongue weary of blessing and praising him , nor Soul and Body weary of maintaining a close and intimate converse , with him . As there will be a compleat Enjoyment , so constant and fresh Delight . A Fulness and All fulness of Joy , and that will infallibly afford Pleasures for evermore . God hath made a great Breach among you , who meet in this place , by taking away his Servant , who labour'd in the Word and Doctrine . It is above Fifty years since our first Acquaintance , we having been of the same College , and under the same Tutor . He was a Learned Man , and as I am persuaded , truly Godly , one that denied himself , and suffered much for Conscience-sake . I came hither to do you good , not to commend him , for that is needless , you having known his Doctrine and manner of Life . His Course is finished , and God hath call'd him home , so that you shall see his Face no more . I beseech you to live the Truths he brought you ; and since you are taken with the goodness of this Air , and the pleasantness of this Place for the health of your Bodies ; see that you neglect not you Souls , but chearfully allow to the procuring and setling one among you , that may fe●d you with sound Knowledge and Understanding ; by your Liberality therein manifest the value you have for the Gospel ; and the good Lord send one , in whose Light you may rejoyce . FINIS . 
A60348	----	A funeral-sermon upon occasion of the death of Mrs. Lobb late wife of Mr. Stephen Lobb. Preached by Samuel Slater, minister of the Gospel Slater, Samuel, d. 1704. 1691 Approx. 88 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A60348 Wing S3966 ESTC R221626 99832918 99832918 37393 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60348) Transcribed from: (Early English Books Online ; image set 37393) Images scanned from microfilm: (Early English books, 1641-1700 ; 2153:15) A funeral-sermon upon occasion of the death of Mrs. Lobb late wife of Mr. Stephen Lobb. Preached by Samuel Slater, minister of the Gospel Slater, Samuel, d. 1704. [4] 32 p. printed for Tho. Parkhurst, and Tho. Cockerill, at the Bible and Three Crowns in Cheapside, and at the Three Legs in the Poultrey, London : MDCXI. [1691] Tightly bound. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lobb, -- Mrs., d. 1691 -- Early works to 1800. Funeral sermons -- 17th century. Sermons, English -- 17th century. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-03 John Latta Sampled and proofread 2003-03 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A Funeral-Sermon Upon Occasion of the DEATH OF Mrs. LOBB , Late WIFE of Mr. Steven Lobb . Preached by SAMUEL SLATER , Minister of the GOSPEL Psalm CXII . 6. The Righteous shall be in everlasting remembrance . LONDON : Printed for Tho. Parkhurst , and Tho. Cockerill , at the Bible and Three Crowns in Cheapside , and at the Three Legs in the Poultrey . MDCXCI . To the REVEREND Mr. STEVEN LOBB . Dear Brother , GOD having made a great Breach upon you , by taking away her who was the delight of your eyes ; and I having seen the Body she left behind , laid to Rest in its bed of Dust , was ●hen by you put upon this last Office of Love , in Preaching ●o your People on that occasion ; nor did I draw back ; ●ut being that very Evening seized by , and for some time ●ontinued under a Sharp Distemper , I could not Study a New Sermon , but was forced to entertain you with one I ●ad Preached in mine own Congregation , but a little before , ●pon the Death of a Young Gentlewoman , Mrs. Susan Hatchman ; the Text put into my hand , as what in ●eer Health she had chosen for that purpose : Well ; it ●aving been Preached , you earnestly desir'd the Publishing ●f it , and would needs have it from the Pulpit sent to the Press ; thereupon it is done ; and I have enough , so it do much good . I heartily sympathized with you ; for indeed I ●ove you ; the good Lord sanctifie the Affliction , and sweeten ●t , and make it up to you . I said nothing in her Commendation ; while many do not deserve it , she did not need it . Her works praise her , so do you , and the Tongues of them that knew her . I desire that he who can , would fill up her room , comfort your heart , help you in your work , and prosper it ; and having been your God , be the God of your Seed , that those young Branches may flourish in his Courts , and bring forth much precious Fruit in their Season . I leave you where , I hope , I found you , under the healing wings of the Sun of Righteousness , which are able to cure all Wounds , and to supply all Wants ; and so remain , Yours in the best Bonds , SAMUEL SLATER . November 20. 1691. A Funeral-Sermon . PHILIP . 1.23 . I am in a strait betwixt two , having a desire to depart and to be with Christ , which is far better . PAVL being a Prisoner at Rome , where that Monster of men Nero sate in the Throne , sent by Epaphroditus this Epistle to the Saints at Philippi , with the Bishops and Deacons , among other Reasons , to prevent their being offended at his Sufferings , which had fallen out to the furtherance of the Gospel ; his Bonds being famous in Caesar's Court and other Places , which gave people occasion of enquiring into the reason of them , by which means they came to understand something of Christ , and the Christian Religion . Besides many of the Brethren were by his Courage and Constancy encouraged to preach the word with greater boldness than before . Some indeed preached Christ out of Envy to him , that they might lessen his Interest and Esteem , and advance their own ; But others did it out of a sincere and holy purpose , to enlarge the Kingdom of Christ , and to maintain and confirm what Paul had delivered ; for which he also now suffered , knowing he was set for the defence of the Gospel : And he comforted himself with such things as these : That however , t●e work was carried on , and the Name of Christ was as a Precious Oin●ment poured forth ; and as for himself , his afflictions should contribute to his Salvation , through the help of their prayers , and fresh supplies of Grace from the divine Spirit , trusting according to his former Hope and Expectation , that he himself should not through any Terror be ashamed to own and stand to what he had preached ; and that Christ should be magnified in his Body ; whethe● it were by L●fe or by Death ; of which two , which to chuse he knew not , but was in a strait about it , as he saith in the Text before us Wherein I shall take notice of , and offer to your Consideration , thre● things ; and having with convenient brevity spoken to them , I shal● present you with some Doctrinal Conclusions , and shut up this Discourse . 1. Here is Pauls J●dgment . 2. His D●sire . 3. The Strait in which yet he was . First , I shall consider his Iudgment , which we have reason to coun● solid , and worthy of so eminent an Apostle . The Object about which it was exercised , is the Future State of Believers , which they shall enter into , when their Places here shall know them no more . A● for their present State , that condition in which they are , during their abode here , he had given his thoughts concerning it , elsewhere ; namely , 1 Cor. 15.19 . If in this life only we have hope in Christ , we are of all men most miserable . We might very well pass in the world for a company of Fools and Madmen , should we keep under our bodies as we do , and deny our selves the free use of those outward Comforts which others do abound in ; and expose our selves to so much Contempt and Scorn , so great Hatred and Reproach , so many Losses , Crosses , Sufferings and Persecutions , if we had not a firm and well-grounded Assurance of something , yea , enough in another world , to make us an abundant amends and recompence for all the troubles and vexations of this . So that he there readily yields , That as to present Temporal Enjoyments , the condition of Wicked Men is of the two , more desirable ; which hath been a great and sore Temptation to some Gracious and Holy Persons ; as you may see , if you please to peruse the 73 d Psalm , from the 1 st to the end of the 14 th verse . But in the Text before us , he speaks of a Future State , into which the Saints shall enter , when they take their flight , and moun● up with wings as Eagles , unto that delightful Place which God hath prepared for their Eternal Abode . And he gives us his Judgment of this State , as to Two Things . 1. The Nature of it . 2. The excellency of it . And both these are worthy of our most serious and frequently-repeated thoughts . 1. The Apostle tells us what that State will be as to the Nature of ●t ; of which he doth indeed speak very briefly , but very fully . From what he saith , I may with highest confidence conclude , That it is such ● State as now deserves to be the Object of the Saints Desire ; and ●hen they are once entred into it , it will be eternally their Delight . 〈◊〉 is such a state as now they may well long for , and hereafter they ●annot but be satisfied with . Such a State , as that the Faith and Assu●ance of it , may and doth work in them Joy unspeakable and full of Glory . Then raise your Thoughts and Conceptions to the highest ●itch that you can , and inlarge them to the utmost , and tell us , if you ●an , what the enjoyment of it will do ! But if you ask , What is that ●tate ? He tells you , It is a being with Christ : And that is Heaven in ●pitome . Canst thou , O Gracious Soul , give another fully to under●●and , how incomparably sweet it is to have Christ here with thee ? When he gives to thee but a look through the Lattess ; when he meets ●●ee at an Ordinance ; when he affords thee a short Visit and away ; ●●re I am , thou wilt want words significant and large enough . And if 〈◊〉 short an enjoyment be so delicious , as all the world is nothing to 〈◊〉 , what then will it be for thee to be with him ? If David could say , ●sal . 23. Though I walk in the valley of the shadow of death , I will fear ●o evil ; for thou art with me : Thou mayest well promise thy self thou ●●alt want no good , when thou comest to be with him . Know , O ●aint , the world will be well mended with thee : For as you have it ●n the 16 th Psalm , In his presence there is fulness of joy ; and at his right ●and , pleasures for evermore . Three things may here well engage our Meditations . First , The Saints , when once gone from this dirty and trouble●ome World , shall be with Christ in the same place . Now they are in ●ome sense parted and at a distance , notwithstanding that Spiritual , Mystical , and Intimate Union which is between them . 2 Cor. 5 , 6. While we are at home in the body , we are absent from the Lord. Now we ●●e him not : We are upon earth ; he is in Heaven ; and the Heavens ●ust contain him for a time , how long we know not ; but at last ●hey shall be together in the same place . One Earth could not long hold them ; therefore h● said to his Disciples , Iohn 16.7 . It is exp●dient for you that I go away : And so it was , that he might prepare place for them ; and that he might send the Comforter to them and that he might make Intercession for them . As for his peoples sake he came from Heaven to Earth , to teach them , to fight for th●m , to dy● for them , to conquer their Enemies , to pay their Debts , to mak● their Peace , to work for them an Everlasting Righteousness , and 〈◊〉 purchase for them an Everlasting Happiness ; so for their sakes he r●turned from Earth to Heaven , that he might keep the peace he ha● made , and give out to them of his fulness , and purchased blessing● as in his Infinite Wisdom he see● their Necessities and Interest require ▪ And when their work is finished , and they prepared , they shall follo● him ; they shall away to Heaven also , and that shall hold both hi● and them to all Eternity : This he gave them the assurance of Ioh. 14. ● ▪ I will come again , and receive you to my self , that where I am , there ye m●● be also . This he also declared to his Father to be his Will concernin● them . Iohn 17. 24. Father , I will that they also whom thou hast given m● be with me where I am ; — for thou lovedst me before the foundati●● of the world : Which words of his plainly evidence his not loving distance between him and them , longer than needs , and how mu●● his heart is set for the closest and fullest Communion : It was his joy that he went to the Father , and should be with the Father , and 〈◊〉 would have his people with him , q. d. I would be with thee , and would have them with me ; let us be all together ; then my joy wi●● be full , and so will theirs too . Here the Lord stands at their righ● hand , therefore they shall never be moved , Psalm 16.8 . And afte● Death they shall sit at his right hand , and therefore they shall be satisfied . Then they shall be by him , and be daily his delight ; rejoicin● always before him . 2 dly , They shall so be with him , as to be the joyful spectators of his Glo●ry , Men are very much taken with sights , for the Eye affects the heart and fixing upon great and amiable Objects conveys to the Soul a grea● deal of pleasure . How doth the Eye of Faith by looking within the Veil , and beholding him that is invisible , revive the spirits , and raise the Saint out of his dumps , 1 Peter 1.8 . Whom having not see● ye love ; in whom tho now ye see him not , yet beliving ye rejoyce with joy unspeakable , and full of glory . And if believing do so raise and ravish them now in the midst of so many things to afflict and depress them , what will the heavenly vision do , when they shall see him as he is ▪ Alas ! the sights of Faith here , are weak and imperfect , they are but 〈◊〉 in a glass darkly , we s●e but the back parts ; the most sanctified ●e can at present bear no more . Thou canst not see my face , said ●●d to Moses , Exod. 33.20 . that is not a thing to be done . Moses ●●uld not do that , tho he was a most holy Person , and had been ●aken up into a familiar Converse with God. When our Lord Jesus 〈◊〉 his state of Humiliation and Abasement , did let forth but one ●●am of his Glory , it struck the Soldiers down to the ground , ●●hn 18.6 . As soon as he had said unto them , I am he , they went back●●rd , and fell to the ground : they could not stand before such an ●●manation ; but in Heaven the Saints shall see , and be enabled to ●ar the sight , yea , to rejoyce in it ; the glorified Eye shall be so ●●rengthened , as to fix upon that most glorious Object , Psalm 17. ● shall behold thy face in righteousness ; not thy back Parts , but thy ●●ce ; there they shall see him as he is . That Prayer of Moses , ●●ew me thy glory , shall then be fulfilled ; they shall not only ●●e his Goodness that passeth before them now , the whole Earth is ●●l of it ; but also they shall see his Glory , that shall be manifested , ●t to the dazzling but delighting of their Eye : This was part of ●●rist's Will , which shall not fail of its accomplishment , Iohn 17. ●●ther , I will that those whom thou hast given me , be with me where I am , ●●at they may behold my glory which thou hast given me : They love 〈◊〉 look , and I love they should do so , therefore let them look ●●eir fill . Thirdly , The Saints shall be with Christ , not only as Spectators of ●●s Glory , but as Blessed sharers and comportioners with him in Glory . ●hough much of their Happiness consist in sight , the Heavenly Visi●● being beatifical , yet that is not the whole of it ; for there shall be ●uition as well as Vision ; the same God who doth here implant his ●race in them , will hereafter put a Glory upon them , Psalm . 84. ●he Lord God is a sun and shield , he will give grace and glory , each in the ●ost proper place and season for it ; Grace on Earth , and Glory in ●eaven : Grace in their Minority , Glory when they come to their ●●ll Age and Stature . Our Dear Lord Jesus was pleased to come ●rom Heaven to Earth , and from the Bosom of his Father , to a ●abernacling among men ; and while here , he was at vast cost and ●harges as to purchase a People for himself , so all good for that Peo●le , which he doth gradually impart to them now ; and when he ●ath them with him in the Mansions above , he will fill their Trea●ures , and put them into the actual and compleat Possession of all that Good which he purchased for them : He himself is at the Right Hand of the Majesty on High , and they shall be at his ; he overcame 〈◊〉 is set down upon his Father's Throne ; and when they have ov●●●come , he will grant to them to sit down upon his Throne , Revela●●●● He will come at the last and great Day in his Glory , and when he 〈◊〉 appear , they shall appear with him in glory , Colos. 3. It doth not yet ●●●pear , what we shall be ; but when he doth appear we shall be like him , 〈◊〉 we shall see him as he is , 1 John 3.2 . He shall shine forth with 〈◊〉 bright and beautiful Rays as the Eternal Sun , and they as the Fir●●ment and the Stars ; yea , their vile Bodies , or Bodies of vilen● shall be made like unto Christ's most Glorious Body , Philip. 3. N●● O Saints ! It is the matter of your grief and complaint , that 〈◊〉 have so much corruption in you , and so little of Christ , and that 〈◊〉 are so unlike him ; a Conformity to whose Image you ought to stu●● and were predestinated to , Rom. 8. But there you shall be as like 〈◊〉 as ever you can look , you shall be satisfied with his likeness , Psalm● so satisfied with it , as not to desire more of it than you shall ha●● there your Conformity to him shall be perfect both in Grace and G●●ry . Thus much concerning Paul's Judgment of the Future State● Believers as to the Nature of it , It will be a being with Christ. Come we now in the second place , to consider his Judgment● that State , as to the Goodness and Excellency of it , and that you ha●● in these words , it is far better : It is better then ; whensoever a G●●cious and Holy Person makes his last and great change , he make● good one , he changeth so much for the better , that he will never 〈◊〉 any reason to repent of it . I pray therefore do you moderate yo● Sorrow , whom God hath deprived of such Relations , whose God●●ness you have no cause to call in question ; be you satisfied as to the● do not mourn over them : Weep if you please , for your selves a●● for your Children , but not for them , because they do not lose 〈◊〉 Dying , they are not at all the worse for Dying ; All things work togeth●● for good to them that love God , so Paul tells us , Romans 8. Yea , 〈◊〉 speaks of it as a thing well known ; and Death doth so work as well as an●thing else ; it works notably for them , it doth them a great deal of se●vice and kindness ; it is good for them that they Dye ; It is expedie●● for them that they go away . You would fain have had your near an● dear Relations staid here yet longer , and Lov'd and Liv'd with yo● yet longer : And why so ? That you might have been pleased an● delighted , that they might have been more helpful and comfortabl● to you : But is that fit ? God hath the numbers of our Months with him and he hath appointed us our bounds which we cannot pass ; and mus● God alter his Decrees , and add to those Months , and remove those ●ounds for you ? Must the Will of God be crost for you ? Must not Heaven be filled for you ? Must the Happiness and Perfection of the ●aints be deferr'd and put off for you ? Must they stand here , after ●hey are fully ripe for Glory , merely that you might be gratified ●nd humour'd ; or if not done , you break out into discontent ? Know ●y Friend , whatever thy dark and melancholick apprehensions are ●or the present , it is better as it is ; and if thou didst better under●tand the mind and will of God in what he hath done , thou wouldest be ●ore reconciled to it , whatever thou dost think might have been ●he comfortable fruits of thy Relation's longer continuance here ; it 〈◊〉 better as it is , for certain it is better for her . So our Apostle ●●ought as to himself , and so he tells us in the Text , to be with ●hrist is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not only better , but far better ; ●muliò magis melius ) muc● more better . He speaks as if he wanted ●ords , and thought he could not speak enough ; it is much , very ●uch better ; it is a great deal better ; or , as one Learned Man renders 〈◊〉 , it is ( infinitis partibus melius ) infinitely better . But here the Question will be . Qu. Than what is it better ? An. To that I Answer thus ; It is better than any State that a ●hristian can be in on this side the Grave , and of Heaven : Take it in ●●ese two things . 1. Being with Christ in Heaven , is better than any state here , when it is as good as the World can make it . 2. It is better than the best State here , when it is as good as his Spiritual and Gospel Enjoyments can make it ; when he hath both the Fatness of the Earth , and the Dew of Heaven too ; when he hath both the Comforts of the Creature , and also the Smiles of God. First , It is better to be with Christ in Heaven , than any State here 〈◊〉 this World , when it is as good as Earth can make it , and ●here is the ●●llest confluence of Creature-delights . Suppose a Saint seated upon ●●e upper ground , having his Belly fill'd with hid Treasures , and re●●esh'd with waters of a full Cup , swimming in all manner of De●●ghts ; the Envy of some , and the Admiration of others : Suppose ●●m possest of a plentiful Estate , and blest with sweet and dear Re●●tions ; let him have the Honour of a Crown , with Mines of Gold and Silver , and every thing here contributing to his delight : Suppose him a Person of a most even Temper of mind , and a most athletick , sound , heal●hful Constitution of Body ; so that no unruly Passions do transport him , no Sicknesses discompose him , no Racking and vexing pains disease him , no unexpected disappointment of his hopes , nor unkind denial of his desires do Fret and Torment him , no clouds at all do Obscure his Day , nor threaten him with a Storm ; but all is well within , and all Serene and Calm round about him . In a word , He can with Esau say , I have enough , my Brother ; because he hath Health and Ease , Peace and Prosperity , and indeed more than heart can wish ; yet I say , to be with Christ in Heaven , is better than all this for if Moses did esteem the reproach of Christ greater riches than the treasures of Egypt , what is the Glory of Christ ? What price and estimate will you set on that ? If David reckoned that a Day in these his lower and outer Courts , were better than a Thousand elsewhere what then is it to enjoy an Eternity ? A constant and uninterrupted abode for ever in the Mansions above , the Habitation of his Holiness and Glory : Without all peradventure , that is an ignorant and dross Soul , which once imagines Earth to be better than Heaven ; Creature● in all their Beauty , comparable to God and Christ. Secondly , It is better to be with Christ in Heaven , than in an● State to be enjoyed here , though it be as good as Spiritual and Gosp●● Enjoyments can make it ; and if any thing doth make it good indeed , if any thing do render it grateful and delicious to an Holy Soul , i● is these things ; these are the best and sweetest of all his Enjoyments these the Cream , the Flower and Quintescence ; were it not fo● something of these , Earth would be an Hell to him , yea and s● would Heaven be too , Psalm 73.25 . Whom have I in Heaven but the● and there is none upon Earth that I desire beside thee . Let the Ark ( which was the Symbol of God's presence , and the place before which Israe● was to Worship ) be taken by the Philistines ; and the good Wife o● Phinehas thought it was not worth her while to out-live so great loss ; but being told that a man-child was born unto her , she calle● it Ichabod , and said , the Glory is departed from Israel , for the Ark o● God is taken , and died presently . It is the Gospel , and Communio● with God in the ways of the Gospel , that an Heaven-born So●● doth value a Nation by , and it self by ; these are the things in whic● he placeth his chief Joy , and from which he fetcheth his stronge●● and most sovereign Cordials : The good man tells us , Psalm 84 . 1●● That He had rather be a door-keeper , ( or as the Margin hath it , chu●● rather to sit at the threshold ) in the house of his God , than to dwell in the tents of wickedness ; he had rather chuse to pick up the Crumbs under Christ's Table , than to sit at the upper end of the Creatures Board , when it is furnished with the choicest Dainties : Where is the experienced Christian that doth not find himself at a loss for a word , when he undertakes to tell others what God hath done for his Soul ? Who can express , with how much ravishing delight , he sits under the shadow of Christ at an Ordinance , and how sweet his Food is to his Taste ! How he enjoys himself when he is led into the Banquetting-House , and there hath he the Banner of his Saviour's love spread over him ? How greatly is he ravished when there is Peace spoken to him ●n a Sermon ; that passeth not only all expression , but likewise all understanding ? How is he rais'd up to the highest Admirings and praises , when Divine Love is shed abroad in his Heart by the Holy Ghost ; and an interest in Christ , and the Covenant , is Sealed to him ●t a Sacrament ? or when he finds his Sails ( after he had lain for a ●ime Becalm'd or Wind-bound ) filled with a fair or fresh Gale from ●he Spirit , or his Soul inlarged in Duty , so as to run the way of the Commandments ; and in its Holy motions made like unto the Chari●ts of Amminadib . When the Spirit of God darts into him Beams ●f light ; and by them so irridiates his Graces , that he can see them ●o be what indeed they are ; and bears such a plain and full Testimo●y to his filial Relation to God , as he thereby is imboldened to go to ●he Throne of Grace , and Cry Abba Father : Then indeed is his ●oul satisfied as with marrow and fatness ; and then he doth with Triumphs sing ; The lines are fallen to me in pleasant places , and I ●ave a Goodly heritage : Yet to be with Christ is far better than all ●his ; and that upon a Threefold account , viz. Upon account of , 1. The Purity of that State. 2. The Perfection of that State. 3. The Immutability of that State. First , The Future State , when the Saints shall be with Christ in ●eaven , will be a Pure State. In this life when things are at the best ●here is a mixture ; there is no Saint that hath so bright a Day , as ●hat there is not in it something of a Cloud : He that is washed in ●he fountain opened for Sin and for Uncleanness , and hath made it ●he great part of his business to cleanse himself from all filthiness ●oth of Flesh and Spirit : will upon a review , find there is still need of washing his Feet : He is indeed made light in the Lord , and b● shines before men ; yet when his Candle burns most bright , it stand in need of snuffing : Suppose him to be truly Gracious , yea eminently so ; there have been upon him plentiful effusions of the Spirit and out of the fulness of Christ he hath received Grace , yea Grac● for Grace ; yet after all this , there is in him Corruption as well a● Grace , Dross as well as Gold , and Flesh as well as Spirit . Th● Apostle Paul , as far advanced as he was toward Heaven and Glor● could not for his heart suppress his Complaints and Groans ; bu● must give himself a little ease by uttering them , and telling God an● Man , what to his pain and sorrow he felt within , viz. A Law i● his Members warring against the Law in his Mind ; which was 〈◊〉 powerful as to be often prevalent , and bring him into Captivity 〈◊〉 the Law of Sin and Death , which was in his Members ; and he coul● not chuse but in a pang of desire call and cry out for deliverance , 〈◊〉 a poor Gally-Slave would from his Chain and Oar , Romans 7. 〈◊〉 O wretched man that I am , who shall deliver me from the body of th● death ! They that have the Comeliness of Christ put upon them , an● not without something of their own Deformities ; and may in th● case say , as the Spouse did in another , I am comely and black to● comely as the Curtains of Solomon , yet black as the Tents of Ked●● And Oh! How do the thoughts and consideration hereof ma●● them ashamed and blush to lift up their faces towards God : But 〈◊〉 the Future State , they will be clean every whit , and without Spot , 〈◊〉 Blemish , or Wrinkle , or any such thing . Then there will be in the● nothing to offend God ; nothing to offend themselves ; nothing th● shall be a cause of displeasure to God , or of grief to them ; nothin● that shall fully their beauty , or eclipse their light ; nothing that sha●● disturb their pleasant rest , or retard their Holy motions : The Inh●●bitant shall not say , I am Sick , nor shall he say , I am sinful ; He sha●● neither be Sick of Love , as the enamoured Spouse was , nor Sick of Si● as the humble and broken-hearted Penitent is . It is in that Stat● in which the Church and her Children shall be Clear and Glorious 〈◊〉 the Sun ; here they are , and while here , they will be but as th● Moon with their Spots ; which yet they are not , as some , proud o● Secondly , That Future State in which the Saints shall be wit● Christ , is a Perfect State : Whatever some deluded Souls have an● do fancy to themselves in this World , there is no such thing as pe●●fection to be attained to here ; tho that be not above the desire an● hope of the Babes in Christ , the meanest and weakest Saints ; yet i● is out of the reach of the tallest , and best grown , and improved Saints while here : It is the mark that they have in their eye and aim , and at which they level ; but when they have done their best , the best of them do while here , shoot short , they cannot hit it ; and while they are thankful for attainments , they must own and acknowledge defects and wants : There is a dimness in their eyes , and so their ●nowledge is imperfect ; there is a weakness in their hearts , and so their Graces are imperfect ; as a child , so they are perfect as to parts , but not as to degrees ; there is something lacking in their Faith , and in their Love , and in every Grace : They are progressive in their motions , going on and on every day , and from strength to strength , and yet at the end of every day they find that they have further to go , and therefore had need to gird up the loins of their mind ; growth is the con●tant duty and business of a Christi●n : That precept , 2 Pet. 3. Grow in grace , and in the knowledge of our Lord and Saviour Iesus Christ , doth oblige the Saints as long as they live ; there is none here can say , ●hey are got from under the authority and binding power of that Command ; and therefore none here have arrived at the measure of their stature : You know Paul had got much , he came not behind the chiefest Apostles , yet he had not enough , nor was he satisfied ; and what was his cas● , is also the case of all the Saints while on this side of Heaven : Yea , and observe this , you will find it always true , those of them that be the most Holy , are the most humble and hungry ; those that have most Knowledg , and most of the Spirit , are of all others least in their own eyes , and furthest from dreaming of a present Perfection ; they are most free to own it , that they have not already attained , and that they are not already perfect , Philip. 3 , 12. But what was their desire here , shall be their delight there ; and all that which they hoped for here , they shall enjoy there ; they shall see Christ as he is ; clearly , immediately , face to face , as fully as humane Na●ure is capable of seeing him ; and there they shall be like him , as like him as they would be ; for a perfect Vision of him will produce a perfect assimilation to him : There it is that God doth fill his Peoples Treasures ; and because he deals so bountifully with them , there their Souls will enjoy a completeness of Rest ; there it is that they will for ever take up , because there is ( â n● plus nultra ) no further they have to go , no higher that they can aspire . Thirdly , The Future State in which the Saints shall be with Christ , shall be for ever unalterable . Here , alas ! There is very little of a consistency , the best of men are subject to vicissitudes and changes : David indeed said , My heart is fixed , O God , my heart is fixed ; but notwithstanding his fixedness , he had his fluctuatings . Neither he nor his house was as a Morning without Clouds , or the clear Sun-shine . God lifted him up , and again cast him down ; sometimes he was in the heights , and sometimes in the deep , Psal. 130.1 . Out of the depths have I cried unto thee , O Lord. Here they are Travellers , and but in the Wilderness , and therefore none have cause to wonder that they are frequently at a loss ; now for this , anon for that . How often do they find changes within them ; their hearts are not always in the same frame now lively , anon dead and dull ; now enlarged , anon straitned ▪ now full of Faith , anon full of fears ; now they mount up with wing● as Eagles , anon they lye like Logs , or creep like Snails ; and at othe● times they find a change upon them ; their Bottle is empty , and their ways bedged up with Thorns . Many , very many of these Changes are for the worse , so that sometimes they are brought to a great loss , not knowing themselves , nor state , but ready to conclude themselves a company of Hypocrites . Their day is clouded , and the●● Evidences blurr'd , and their Peace broken . God withdraws the Beams that sometimes he darted in upon them , and instead of chearing Smiles , they see nothing but angry and terrible Frowns . H● withholds those gracious Assistances , that sometimes he was please● to afford them , and now they are so troubled , that they cannot spea● as they should , nor hear , nor pray , nor meditate as they should ; the● cannot do any thing that they can savour , nor taste any sweetness i● the Ordinances they attend ; are as the white of an Egg , and the Duties they perform , are to them Abomnination . From the forme● they go away disappointed , from the latter ashamed , and from both disconsolated , and possibly under a Temptation of throwing of all . But in the future state , there shall be none of this ; no such afflictive Changes , there shall be no Soul-sickness , no spiritual Infirmity or Weakness , no indisposition of Mind , no angry hidings o● God's part , no vexatious disturbances , no Weight to depress , no Sin to beset , no Devil to assault ; his Arm is neither long enough , nor strong enough to through one fiery Dart among that blessed and peaceful Company ; the old Serpent cannot wriggle himself into that Paradise of God. He that would not stay there to be happy ▪ shall not return thither to be troublesome ; there shall be nothing to defile them , nothing to offend them . They shall be always with the Lord , and always fit to be with him ; always singing Allelujahs , having their Souls ever in tune ; some do conceive that there shall be ●●ntinual Additions to their knowledg , tho never any want , yet an ●●arging of their Capacities , and at the same instant a filling of ●●em too . I do not contradict that Notion , nor will I dispute it , it 〈◊〉 pleasant , the day will declare it ; but whatever further Additions ●ere may be , it is certain , there shall be no Diminution , they shall ●●ld fast what they have . Their Sun shall not go one degree back●ard , but being come to its Zenith , it shall continue ; and of that ●nowledge , and Happiness , and Glory , of which they are there ●ade partakers , they shall lose none , but be so far immoveable , as ●●lars in the House of God , in a fixed and permanent Condition . So ●●ve I given you up my thoughts concerning Paul's Judgment about ●●e Saints future State in the other World , which is a being with ●●rist , and far better that the best Estate they are , or can be in , on ●●s side of it . We now proceed to consider the second thing observable in the ●●xt , that is , the stirring or working of his Will and Affections in a ●●et Correspondency with his Judgment ; and this working of them ●s in a way of desire , Having a desire to depart . As when good old ●●eon had seen God's Salvation , and got Christ in his Arms , he said , ●●w , Lord , lettest thou thy servant depart in peace . So did Paul here , ●●ing looked within the Vail , and seen something of that which ●●d had there prepared for them that love him , He had a desire to ●●art . From whence , by the way , it will be worth our while to ob●●●ve this . That Paul's Desires were , and so ours should be , under the com●●nd and conduct of Reason : We should be rational in our affecti●● , and in our actions : He was for that which was better ; the ●●at and joint Cry of the many , was , Who will shew us any good ? 〈◊〉 . 4. So that if it be good , let us have it , though it be an infe●●●r good , an unsatisfying good ; though it be a fading and transito●● good . But a gracious Soul , who hath been taught of God , ●●●●ghs , considers , and compares things , and measures out his affe●●●ons to them , according to that degree of Goodness which is in 〈◊〉 . Upon less and lower goods , he bestoweth a smaller love , con●●ding wisely , That is enough for them , as much as they deserve ; 〈◊〉 so his endeavour is to maintain , and to carry toward them with 〈◊〉 indifferency of Spirit , according to that Command , 1 Cor. 7. ● 30. Let them that have wives , be as though they had none , and they 〈◊〉 weep , as though they wept not ; and they that rejoice , as though they ●●●iced not ; and they that buy , as though they possessed not . And then they bestow a greater Love upon a better Good ; and the deare●● Love upon the best and highest Good. It is good to have Communi●on with the Saints upon earth ; and I love that , saith David , Psal. 16 ▪ O Lord , my goodness extendeth not to thee , but to the Saints , those excelle●● ones , in whom is all my delight . He had a love of Benevolence fo● others , but a love of Complacency for these : Upon others he b●●stowed his Pity , upon these only he placed his delight . It is bett●● to draw nigh to God , and to have fellowship with him in Ordina●●ces : And David was more pleased with that , Psal. 27.4 . One thi●● have I desired of the Lord , that will I seek after , that I may dwell in 〈◊〉 house of the Lord all the days of my life , to behold the beauty of the Lo●● and to enquire in his Temple . He loved the Habitation of God's Hous● and the place where his Honour dwelt ; but of all things it is best 〈◊〉 be in Heaven : It is better to be with him there , than to be with 〈◊〉 people here ; better to see him face to face there , than to see him the glass of Ordinances here ; and therefore , saith our Apostle , have a desire to depart ; a strong , ardent , and impetuous desire ; I● almost long to be gone ; were there not one thing in the way , I co●●● be impatient of any continuance here , in this dirty world . Having a desire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to depart ; the Original Wo●● hath divers significations , and accordingly is diversly rendred ; 〈◊〉 it signifies to be dissolved , or resolved ; which is done when thi● mixed or compounded , are separated and divided into the seve● principles or parts of which it did consist . Man is the compou●● made up of a Spiritual and Terrene part , the Soul and the Body ; 〈◊〉 Death these two are divided , the Soul and Body are parted the 〈◊〉 from the other . Again ; the Word doth signifie to depart ; so by our Learned Tr●●●slators it is rendred in the Text. I have so long had mine abode h●● and truly to me it seems full long enough : I can very willingly move to another and better Countrey : I am with all my heart rea●● to take my leave of Persons and Things here : I wait but for 〈◊〉 word of Command , and so will draw up mine anchor , and lo●● from hence , I will hoise up and spread my Sails , and with all poss●● speed make toward another Port , that Haven of Peace and R●●● which lieth in the uppermost Region . Once more ; This word signifieth to return ; and so , as some the Learned conceive , Paul doth here refer to that passage of S●●mon , in Eccles. 12.7 . The body returns to dust , and the spirit to God 〈◊〉 gave it . If you please , we will conjoin all these , and you may 〈◊〉 ●ake them together . I know there will be a Dissolution ; my Soul and ●ody , which like two loving Friends have lived so long together , and ●●ken part one with another in Weal and Wo , in Joy and Sorrow , ●ust one day be parted ; that knot which now most strictly holds ●●em together , must be untied ; and I am not in the least troubled at ●●at Dissolution , since I am fully assured , That it will be followed ●●th a closer Union , and fuller Communion between Christ and me . When once I have dropt this mantle of Flesh , I shall be taken up to ●●e Father of Spirits . I know that I must go from hence ; this world 〈◊〉 not my last home , nor the place of my constant abode . I am but a ●●lgrim and Stranger here , as all my Fathers were ; and I am ready 〈◊〉 be gone , so soon as the Messenger comes , that shall be sent for me . 〈◊〉 us pleas'd with the thoughts of my Journey , because it is but a de●●rture from Earth to Heaven ; from Friends , to a God ; from poor ●●●●nty and leaking Cisterns , to the Fountain of Being , the Spring●ead of Comfort , the Infinite Ocean of all Delights . I must return ; was sent by my great Creator to act my part in the world ; and ●●en that is done , and my time is spent , I must go to him , to give 〈◊〉 account how my time hath been improved , and how my part hath ●●en acted . I must go from whence at first I came , and I am heartily 〈◊〉 of it , for then it will be better with me than it is 〈◊〉 : I care not how soon , for the sooner the better ; for ●●ough my body must be laid up in a dark and lonely Grave , 〈◊〉 there putrifie and become meat for worms , and be crumbled into 〈◊〉 , and so continue ( for ought I know ) hundreds of years ; yet 〈◊〉 Spirit , my precious and Immortal Soul , shall return to God that ●●de it , by whom it shall be graciously received , and welcom'd , and ●●th whom it is best to be . This was that which he desired . And here ●ould have you exercise your Thoughts and Meditations , upon that ●●pression of his , I desire it ; and shall I offer you mine , which may ●ord you some Light and Assistance : Let us see whether there be 〈◊〉 something of Greatness in it ; whether it be not a lofty strain , 〈◊〉 a pitch as every man cannot flye ; no , not every Good man. 〈◊〉 so take these Three Things with you ; 1. He doth not speak of a bare Submission in the case ; nor , 2. Of being only contented to depart : But , 3. Of a Desire he had to it . First , He doth not say , I submit to the will of God herein . If he ●ease to call me away , and will not allow me a longer continuance ●●re , I submit , He shall dispose of me . This indeed is unquestionably our duty , as in all other things , so particularly in this . It is 〈◊〉 revealed will of God , that all the living shall die , only some 〈◊〉 excepted , and those that shall be alive when the Lord shall descend fr●● Heaven with a shout , with the voice of an Archangel , and with the tru●● of God , shall not sleep but be changed , and caught up into the cloud● meet the Lord in the air , and so they shall ever be with the Lord. 1 〈◊〉 4.16 , 17. Otherwise it is appointed for all once to die . This is 〈◊〉 Divine appointment , the standing and unrepealable Law of H●●●ven , that all those who inhabit these houses of clay must go out them , and put off these Tabernacles ; and we must submit , we ou●●● to do it ; the will of God ( who is the supreme Governour and Le●●●slator ) is to be the commanding and ruling Law , and therefore th●● must be no quarrel nor disputes , but yielding when death knock● our doors , and summons us : Whatsoever agonies and strugling● in nature at the time of dissolution , there must be no rebellion 〈◊〉 our wills . And such ought to be the frame and temper of our So●● when it is the good pleasure of God to make breaches in our Fa●●●lies , and to take away from us our dearest and most desirable R●●●tions ; a Child out of the arms of its Mother , an affectionate 〈◊〉 out of the bosom of her Husband . Though you greatly delighte● their company , and would have been very thankful if the threa● their lives had been spun to a greater length , yet when the wi●● 〈◊〉 God is made known , and their time is come , you ought to stoop● God : While the Child was sick , David besought God , fasted , 〈◊〉 lay all night upon the Earth , neither would he eat bread , but w●●● he heard it was dead , he rose from the earth , washed and anoin● himself , and changed his apparel , went into the house of God , 〈◊〉 worshipped , then to his own house , and did eat bread , 2 Sam. ● In dispensations of this kind there must be no discontent , no ri●●●● and Swellings of heart , no tearing your selves in your anger , no ●●●ing the reins upon your passions , no extravagant expressions , no ●●●cessive sorrows , for even in that there is a spice of rebellion ; and such a time God in a special manner hath his eye upon you , and 〈◊〉 very curiously observe you throughout , not only your outward ●●●●portment , words and gestures , but also the inward frame of 〈◊〉 hearts ; what order is there , and whether your Souls keep sile●●● before him . And if you will be unruly , as Bullocks unaccustomed the yoke , sinning in your sorrow , and kicking at the hand 〈◊〉 smites and wounds you , you may hear of it afterward , and fee● to your cost , for God doth know how to repeat his blows , and ●ultiply your wounds , and make deeper ones than he hath yet done . ●herefore it is your wisdom to submit to God , and hold your peace , ● Aaron did when God destroyed his two Sons with a most tremen●ous stroke in the very act of their sin . This then is your duty , wis●om and interest ; an humble yielding to God doth nearly concern ●●d highly become you . But holy Paul did not stop here . It is not a ●●re submission that he speaks of , without all peradventure he was ●●me up to this ; but then he went beyond it . Nay more , Secondly , Paul doth not say say here , I am contented to depart . It 〈◊〉 true , he tells us in this very Epistle , Phil. 4.11 . That he had ●●arned in whatsoever state he was , therewith to be content ; and it must 〈◊〉 granted that is a great and excellent Lesson , and we should all of 〈◊〉 beg of God that he would teach it us , and be our selves studying ●●d conning of it . And they are all very happy Men and Women , ●ho have taken it out , as Paul hath done , for therein they have ●●cured themselves from those inward Gripes and Convulsions with ●hich others are tortur'd , and have admirably provided for a com●●rtable Enjoyment of themselves , whatever Changes and Afflictions ●●ey may meet with in their passage through the World. We should 〈◊〉 pray and labour , that we may be brought to such a pass , as to 〈◊〉 able to say , Here I am , let the Lord do to me , and with me , what ●●meth good in his sight . If he doth not see fit to bring my Condition 〈◊〉 to my Spirit , I will make it my endeavour to bring my Spirit own to my Condition . I could indeed be glad to have a larger ●are in the comforts of the Creatures , that so I might be the more ●ee from those solicitous Thoughts and carking Cares that now 〈◊〉 much oppress me . I could be glad to enjoy a greater fulness , and 〈◊〉 be placed in an higher Orb and Sphere of Activity , that thereby I ●●ight be put into a better capacity of being useful and serviceable in ●y Generation ; but if my God will have me mean , and low , and ●oor , I am content to be so , for he best understands my Temper , ●●d my Distempers ; what will be my Advantage , and what my ●rejudice ; what Sail I can best bear , and what Condition I can best ●anage , therefore he shall chuse for me . I could be glad to live yet ●●nger in the World , and so see the good of his chosen , and the ●eace of Ierusalem , and my Family comfortably provided for , and ●y Children all brought home to God , disposed of in the World , ●nd happily setled ; but if God will shorten my days , and cut asun●er the Thread of my Life , before these things be effected ; if God will have me to dye shortly , and so break off the purposes of my heart , I am content . I will live at his ordering , and I will dye t● at his ordering . He knoweth what is best , and therefore what 〈◊〉 doth , I will count so ; whatsoever pleaseth him , shall please me , 〈◊〉 for no other reason , yet for this , Because it pleaseth him . But th● great Man Paul did not take up here neither . For , Thirdly , He saith , He had a desire to depart , or to be dissolve ▪ What others do fly from , his Soul did work out to , as a desirable O●●ject . What! barely to submit to a departure , meerly to be conte●●ed with it , is too low , and too little . It would be a dishonour 〈◊〉 God ; if there were that , and no more , it would be a disparagem● to Heaven , and a base unworthy casting of Dirt and Reproach 〈◊〉 the Face of that Glory which is above ; it would give People ca●● to think the state of Saints in Heaven is no better than their 〈◊〉 here ; nay , that it is not altogether so good ; and of this our Apos●●● would by no means be guilty . Content to depart ! yes , that I am , and abundantly satisfied about it , that I do desire it . I long to have 〈◊〉 Summons , Oh! when will that day come that will close mine E●● and on which Angels will come to carry my aspiring Soul into 〈◊〉 bosome of Abraham ! I was once in Paradise in the third Heaven , 〈◊〉 what I saw , did so delight me , that I long to be there again , to 〈◊〉 fixed there , and there to take up my eternal abode ; when , 〈◊〉 when will it be that my Father will send for me home , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have an ardent and flaming desire to depart . I stand up●● Tiptoes , and am reaching out unto that state . Never did Boy School more long to break up , and go to his Mother , than I do to 〈◊〉 to my God and Saviour . Never did Bride or Bridegroom more 〈◊〉 for their Wedding-day , than I do for my Dying-day . These wo● in the Original do , as Learned Zanchy observes , signify more 〈◊〉 barely to desire ; for simply to desire , may amount to no more than 〈◊〉 a sudden Mot●on , a transient Flash , a momentary Passion , which 〈◊〉 Iona's Gourd , starts up on a sudden , and doth as quickly van● Whereas , when the Apostle saith , Having a desire , he doth plai● intimate to us , both the vehemency and permanency of the thi● that his Soul stood that way , it was immovably set for a Depart●●● His desire was such , as had a great strength and ardour in it , 〈◊〉 which would last , and not abate any thing until it was accomplish●● I desire to depart , and shall go on to desire it , until that wisht - 〈◊〉 day comes , in which I shall actually go ; till my Soul be set at liber●● and upon its flight under the heavenly Convoy , to that blissful pla●● where my Lord and Saviour is . So I have finished the second th●● observable in the Text. We now come to the third , which there in●●ed obtains the first place , viz. The strait in which at this time our Apostle found himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am in a strait betwixt two . The word , according to 〈◊〉 Criticks , signifieth such a straitning as is that of a City , when it is ●●sely besieged by a strong and vigilant Enemy ; so that there is no ●●tting out , nor coming in ; such a perplexity of mind as that a man ●●at an utter loss , not knowing what to do , nor which way to turn 〈◊〉 . This was Paul's case , unto this loss was he brought : He had two ●●ings before him , one of which must of necessity be , but which of ●●em , considering his Circumstances , he should make choice of , he ●●d not know . He was in a kind of AEquilibrium , the Scales did hang ●●en , and he could not tell to which side he should incline . Quest. But here it may be asked , How came this to pass ? What ac●unt is to be given hereof ? Or what was it that did thus puzzle the ●●ostle , and reduce him to so great a strait ? Unto this I shall answer , ●st , Negatively ; and then Affirmatively . First , Negatively , and 〈◊〉 in these three things . First , Paul was not brought into a strait by the fore-thought of these ●●ins and Agonies which dying Persons feel ; those great difficulties there 〈◊〉 in shooting the Gulf. It is very hard and tedious for some to un●ess in the Evening of their day , the Garment of Flesh goeth hardly 〈◊〉 . The pangs of Death are many and great in some poor Creatures . ●s true , it is not so in all ; there are those to whom an easy and com●●●table passage is granted : there are no bonds in their death ; they pass ●ough their day with a great deal of comfort , and at night are ●ought to bed with a great deal of ease ; they have not any violent ●rows , nor strong Convulsions , nor mighty Wrestlings , but they 〈◊〉 away in a Sleep , and sweetly breathe out their precious and pre●●red Souls into the Arms of God , the Bosom of Jesus , that Bed of ●ices , and pleasant resting-place . But it is not thus in all , no , no , 〈◊〉 to some , yea , to many , death comes like its self , a King of Terrors , ●●th a most grim and ghastly countenance , handling them roughly , 〈◊〉 the great affliction of the Relations , who are forced to with●●aw , as unable to bear so dismal a sight ; and to the astonishment of 〈◊〉 - standers , who cannot give the Narrative of it unto others , with●●t mingling it with Sighs and Tears . How hard a matter do some ●or Creatures find it to dye ? Fain they would , but cannot : How ●●ng are they about the work , before they can dispatch and finish 〈◊〉 ? How many a Sigh is fetcht , and Groan is spent , before they can send forth the last breath ? Specially they find it difficult to dye , 〈◊〉 are called out to suffer Martyrdom ; those who are slain for 〈◊〉 Word of God , and the Testimony of Jesus , which they hold , 〈◊〉 have felt the very worst that Death could do , the utmost of 〈◊〉 Rage and Fury , being put to the most exquisite Tortures that 〈◊〉 Wit and Malice of inraged Enemies , assisted by Hell its self , co● possibly invent . Some being put upon the Rack , where all their Bo●● have been dislocated ; and others upon the Wheel , where all th● Bones have been broken ; and others made a Burnt-Sacrifice , bei●● committed to the fury of merciless Flames , and gradually consum● in a slow Fire , and at last reduc'd to Ashes ; which human Nat● could not have born with that invincible Patience which they expre●● had they not been supported by the Divine Power , and had preci●● Cordials given them by the Invisible and Gracious Hand of the 〈◊〉 Com●orter , which our dear Lord Jesus promised to send his Chur●● and People , that he might be with them ; and who being a Spirit● Wisdom and Love , will not fail to afford them the most Sovere● refreshings , in the time of their most pressing necessities . But th● dying agonies did not move Paul ; we do not find him concer● about them : As he made it his great desire to live as God wo● have him , holily , exemplarily and fruitfully , fighting the good fig● and keeping the Faith ; so he was free to dye as God would h●● him . That God who did order and cut out the work of his 〈◊〉 should chuse the kind and manner of his Death . I have indeed hea●● some truly Gracious Persons say , They were not afraid to be de● because sure of an Eternal Happiness in the other world ; hav● their Evidences for Heaven so fairly written , that they could 〈◊〉 and read them ; but for all that , they were afraid to dye , because the difficulty of the passage : So was not Paul ; for he did not at● doubt of his Care and Goodness , who having loved his own , lov● them to the end , and in it too . He did not in the least question , 〈◊〉 the same God who was with him in the Work of his Ministry , and the way he did take , would never leave him nor forsake him , 〈◊〉 be also with him in the valley of the shadow of death ; and therefore 〈◊〉 there , he would fear no evil . Secondly , Paul was not in any strait upon the account of any unce●●tainty about his future State , not knowing what would become of hi● or where his lines would be cast next , or whither he should go a●t●● Death . He was a wiser man than not to secure ( as the Proverb 〈◊〉 the main chance ; and I heartily wish there were more of that 〈◊〉 Wisdom to be found among the Children of Men ; and that they ●●uld live less for time , and more for Eternity . As for mine own 〈◊〉 , it is to me no matter of wonder that some wicked men are ●aid to dye ; I rather wonder , that any of them are not . Such as ●e lived all their days in a total Neglect of God , and Disobedi●●ce to his known Law , and the commission of Sin with greediness ; 〈◊〉 whom there is-left nothing , but a fearful expectation of Fiery ●ignation , that shall devour them : they are many of them self-●●ndemned , and what can they look for but a like sentence from the ●ream Judge ? if conscience within cast them as a company of Per●s worthy of Death , and fit Fuel for the burning , they may well ●nclude the same from him who is greater than Conscience , and ●oweth all things : Nor do I think it strange , that some good men 〈◊〉 unwilling to die , those I mean who are clouded and benighted , ●●d in the Dark about their spiritual State , know not what to make 〈◊〉 themselves , but want their evidences for Heaven and Glory ; ei●●●r never knew they had any , or now they are so blur'd and blot● , they cannot read them ; they dare not go to God as their Fa●r ; nor look to , and lay hold on Jesus as one that loved them , and ●ve himself for them , and washed them in his Blood ; they are not ●e to fix the Anchor of their hope within the vail . How can he be ●ling to go , that knows not whither he goes ? Such do understand ●ething of Heaven and Hell , and consider what it is to lie in the bo● of Abraham , and what in a Bed of Flames ; what to be satisfi'd ●h the love of God , and what to be tormented with the divine Fu 〈◊〉 what to sing Allelujah with Saints , and what to roar with De 〈◊〉 . They consider the length of Eternity , what it is to enter into 〈◊〉 immutable State , and they cannot possibly be reconcil'd to Death , 〈◊〉 they know it will do them a kindness ; they cannot be willing to 〈◊〉 with it , till they know it will carry them to a comfortable place 〈◊〉 Rest and Happiness . Would you be delivered from the fear of ●eath ? Would you be able to bid it welcome , and Triumph over 〈◊〉 Then clear up your Evidences , that you are turned from Darkness 〈◊〉 Light , and from the power of Satan to God ; and that having ●en indeed born of the Spirit , and made Partakers of Grace , you ●●e likewise the Heirs of Glory ; for they must of necessity be in a ●eadful agony of Soul , who see and feel they must die , their Flesh ●nsumes , and their Strength fails , and they have much ado to fetch ●eir Breath ; they must die , that Desease will carry them off ; but 〈◊〉 the same time they conclude , at least , greatly fear they shall be damn'd , as well as die , and go down not only into the Grave , 〈◊〉 into the bottomless Pit , from which there is no Redemption . But this was none of Paul's case : He had been wiser for hims●●● and God had been better to him than that his great concern sho●●● be so uncertain . He knew that since to him to live had been Christ , 〈◊〉 die would be gain ; this he had told the Philippians but a little be●●he did in the Text mention this his strait . He also tells us in 2 Cor. 〈◊〉 That he knew that if our earthly house of this Tabernacle were dissol●● we have a building of God , an house not made with hands , eternal 〈◊〉 Heavens . He should change a sorry Cottage for a Glorious Pal● And he also knew , 2 Tim. 4.7 , 8. That having fought a good fight , 〈◊〉 finished his course , and kept the faith , there was laid up for him a 〈◊〉 of righteousness , which he was sure God the righteous Iudg would give 〈◊〉 at that day . All was safe , and he was sure , knowing whom he 〈◊〉 believed ; and that he was able to keep that which he had comm●● to him . And Oh that all that read this Sermon would be persw●● to bestow their care and pains this way ; give all diligence to 〈◊〉 your Calling and Election sure , and by your present faith and 〈◊〉 ness , your humble , close and exemplary walking , so order thing● that the testimony of your Consciences may be the matter of 〈◊〉 present rejoycing , and when you come to die you may be at no● about it , but ready at a call , counting the day of your death be●● than the day of your birth , and so going with gladness out of 〈◊〉 world , into which you came crying . Thirdly , Paul was not brought into this strait by any jealousie 〈◊〉 spicion that he should lose by the change , and be a sufferer by his de●●●ture from hence . He had no such thoughts as these , that it wo●●● make more for his interest to continue where he was ; or that the● move which he was to make at death , would be to a more uncom●●●●table place ; he had felt the burden of sin , and met with the unk●●●●ness of the world , and had a great deal of hard usage . He 〈◊〉 that at death he should go not out of an Egypt into a Wilderness , out of an howling Wilderness , and from among beasts of prey in●● Canaan flowing with what is inconceivably better than milk and 〈◊〉 ney . Death indeed will be to the detriment and prejudice of all 〈◊〉 wicked of the world , profligate and profane wretches , unsound 〈◊〉 rotten hypocrites , lifeless formalists , who having a form of go●●●ness deny the power thereof . It is highly desirable for them to 〈◊〉 tinue here ; because whensoever they die , dying what now they 〈◊〉 they are utterly undone . Many of them now have high places , 〈◊〉 ●●t honour , and plentiful estates , they are the worlds darlings , ●dled upon her knee : but when once they die , they lose all : they 〈◊〉 it behind , and carry nothing with them but sin and guilt . Death 〈◊〉 it comes , strips them to the skin ; as they came into the world , ●hey must go out naked ; and there will be no merciful compassi●●●te hand found to clothe them in the next . Here the rich Glutton 〈◊〉 deliciously every day , and had doubtless his bottles of wine , it 〈◊〉 be his Healths and Hazza's too ; but in the next World , he ●●d not by all his intreaties obtain of Father Abraham one drop of 〈◊〉 for the cooling of his tongue , though he was grievously Tor●ted in Flames . But though wicked men lose all by dying , Paul 〈◊〉 sure he should lose nothing ; for he had told us before , that to 〈◊〉 to dye was gain ; no loss at all , but great gain ; it was a very 〈◊〉 bargain he should make ; and in the Text he tells us , that to ●ith Christ is far better ; this he knew , he was sure of it , he had 〈◊〉 the least doubt in the case ; he was sure he could leave nothing so 〈◊〉 behind him , but that he saw those things before him that were 〈◊〉 : What loss was it to Elijah to drop his Mantle , as he was ●●nding and mounting to Heaven ? Where he should at his first en●ce be cloathed with a Robe of Glory : God doth by Converting ●ce call his Elect and chosen people out of the world , so that the 〈◊〉 knows them not , owns them not , but hates and persecutes them , 〈◊〉 they lose nothing by it , for then he calls them out of darkness in●is marvellous light ; then he calls them unto his Kingdom and Glory . 〈◊〉 doth at death call them to come up to another place , come up 〈◊〉 . He sends for them from all their beloved Friends and Relati●here , from all their comfortable possessions and enjoyments , so 〈◊〉 these places shall know them no more ; but then he calls them 〈◊〉 the Church militant , where they are often put upon hard service , 〈◊〉 have their conflicts and wounds , to the Church Triumphant , where 〈◊〉 shall have their Palms , and Thrones , and Songs of Praise . He 〈◊〉 them from waiting at the Posts of his door , and sitting at his ●●shold , to a lying in the Bosome of his Everlasting Love : So that 〈◊〉 can in none of these things find what we are enquiring after , viz. 〈◊〉 thing which had put this Holy man into a strait : What then was it ? ●●swer . ●ourthly , and Affirmatively , thus , The Apostle had two things be 〈◊〉 him , two Interests in his eye ; and for each of them there were 〈◊〉 strong and weighty Arguments ; by means of which , he was 〈◊〉 a Needle between two Load Stones , and by them drawn first one way , and then another : so that as he had said in the forego●●● Verse , Which of them he should chuse , he wot not . If you ask , W●●● these two things were , you will easily understand by consulting 〈◊〉 context , take it thus : One thing was Dying , and thereupon a go●●● to Christ , and being with him , which he knew would be gain to 〈◊〉 the other was an abiding here , and continuing yet longer in 〈◊〉 Flesh to attend upon his Office as an Apostle and Servant of Je●●● Christ , and to engage yet further in the work of the Gospel ; w●●● he knew would through a concurrence of the Divine Spirit and ●●●sing turn to the gain and advantage of the Church , by bringing in 〈◊〉 that were without , to the acceptance and obedience of Faith ; 〈◊〉 also by strengthning , comforting , establishing and building up 〈◊〉 higher in Knowledge and Grace , those that had been alre●● brought in . Now these two things , the Apostle doth according 〈◊〉 the Wisdom and Grace given him of God , compare togerher 〈◊〉 one Scale of the Balance he laid his own Gain and particular Adv●●●tage , which would be the infallible and immediate consequence 〈◊〉 his Death : In the other Scale of the Balance , he laid the Chur●●● gain , which he rationally concluded would be the desirable and ●●●py effect of his Life and Ministerial Labours ; and in his judg●●● the Scales did hang even , so even , that if a liberty of Elect●●● Choice should by God be granted to him , he should be at a very 〈◊〉 loss , not well knowing to which side he should incline , whi●●● these two he should chuse . And thus , good man , he was as a p●●●prest and straitned between two things , and two affections co●●●ry the one to the other : Namely , a desire of being present with 〈◊〉 Lord , though absent from the Brethren ; and a desire of being ●●●sent with the Brethren , and helpful to them ; though in order the●●● to , he must consent to a being for a time absent from the Lord. 〈◊〉 this case he scarce knew what to do : That ardent and im●●● Love which he did bear unto the Lord Jesus Christ , would pu● upon chusing and desiring a departure hence ; for where the ca●● is , there would the Eagles be : and where Christ is , there would ● Christian be : That principle of levity which is in the spark , 〈◊〉 not more naturally carry it upward , than a principle of sa●● Grace in the heart of a Believer doth carry him out in earnest d●●● and longings to be with Christ : But then again , That sincere 〈◊〉 very great Love which he had to the Brethren , did produce in 〈◊〉 an humble and holy willingness to continue yet longer here : He 〈◊〉 desirous to dye , that he might enjoy Christ ; but he had learned t● 〈◊〉 himself for the sake of the Brethren . These two things had ●●ch weight and worth in themselves , and such an influence and pow●● upon him , that he was divided in himself , and knew not well upon ●hich he should fix his choice : Upon the consideration hereof , I find ●e Learned Zanchy breaking out into this pathetical and admiring ●xclamation , O cor vere Apostolicum , in quo & Dei & proximi perfecta vi●●bat dilectio : O Heart truly Apostolical , worthy of so excellent a ●aint , so great a man as Paul , highly becoming so eminent an ●fficer , as an Apostle of Jesus Christ , in which there was such a ●●re and vehement Flame , both to God and to his Neighbour ! ●●ere was indeed the Spirit of a Saint ; here was a Christian in his ●eauty and Glory ; here was Love doing its perfect work , both ●ward Christ and to his Interest ; toward first the Person of Christ , ●hom it longs to embrace and enjoy ; and towards the people ●f Christ , whom it is also free to serve . Thus have I done with the ●ird and last thing in the Text , viz. the Strait in which Paul was , ●nd how he came to be brought into it ; wherein there is an evident ●●scovery of the excellency and nobleness of this great man's Spirit : ●ut he was inlarged and set at liberty again , as you find in the two ●erses immediately fellowing the Text , Nevertheless to abide in the ●●sh is more needful for you ; and having confidence , I know that I shall ●●ide and continue with you all , for your furtherance and joy of Faith ; ●●at your rejoycing may be more abundant in Iesus Christ for me , by my ●●ming to you again . This he knew would be , and so long as it was ●●r the Glory of God and their good , he was very well pleased : ●●ne request indeed he had to make to them , that while he continued ●mong them , he might live comfortably among them ; that they ●ould not be his Grief , but Joy , while they prectice what he ●reached , and lived up to the Mysteries he reveal'd , and those ex●ellent Rules he laid down , Verse 27. Only let your conversation 〈◊〉 , as it becometh the Gospel of Christ. Thus have I with all the conveni●nt speed I could make , run through those things which are con●●ained in this Scripture , and endeavoured in an expository way to ●xplain and open them to you . The only thing which according ●o promise at our entrance into this Discourse , doth remain ●urther ●o be done , is to draw up some Doctrinal conclusions from the ●hole , and present them to you , which I shall with God's Assistance ●o , and in few words dispatch every one of them , leaving you to ●nlarge upon them in your own Meditations , and commending both ●hem and you to the Divine Blessing for improvement . First , observe from these words , that Death is a departure , or going fro● hence ; Here you are now , and some of you have been so a long while , s● long as that others are weary of you , and possibly you are weary o● the World , but you will not be here always ; there is a day comin● which will be your last day here , and there is not one of you can te●● when that day shall come . In the Morning the Sun arose upon S●●●dom , in all his Beauty and Splendor ; but before Night the City with all its Inhabitants were made a Sacrifice to revenging-Justice and burnt to Ashes . How many Young ones are taken from us on 〈◊〉 sudden in their beauty and strength , when their bones are full o● Marrow , and their breasts of Milk ; and in that Providence God dot● speak to you that survive , and gives you fair warning you had need be serious while you are Young , for you m●●die while you are Young ; there is great Reason why yo● should betimes be weaned from the world , from the sins , vaniti●● and follies of it , from the comforts and delights of it ; for it ma● be you shall leave the World while you are Young. Oh that suc● thoughts as these may be repeated , and frequently return upon o● minds , and make due impressions ; since you must be gone from henc● set not your hearts upon any of those things which are here ; thoug● they seem never so admirable , and you have found them never so d●●lightful , yet use them and love them as becomes them that are P●●●grims and Strangers . Often think of leaving all , and so sit loo● from all . While you have these things in your hands , keep them o● of your hearts , and provide for your departure : He that mu●t g● and that at a minutes notice , and cannot tell when that will be , an● is undone if he be unfit , had need lose no time , but speed his pr●●paration as much as he can : It is the great Command and most Gr●●cious Council of our dearest Lord , Be ye ready . Let other thin●● alone , take no thought what ye shall Eat and Drink , or wherewi●● ye shall be Cloathed ; bestow your thoughts , and care , and pai● about this , that ye may be ready , fit to dye , and fit to appear b●●fore your Judge : For any thing that you or I can tell , we may D●● presently , for the number of our Months is with God , not with u●● our Breath is in our Nostrils , and it may be stopt in a Moment : 〈◊〉 every one therefore set their houses in order , and let all labour to set their hearts in order , as that though we should dye present● yet we may dye preparedly , and go to our Grave as a shock of Co●● in its season : It is no matter at all how quickly any of us dyes , n● of what disease , nor in what manner , so that we be but fit to dy● he that is prepared to dye , may very well be free to dye . Secondly , When Gracious and Holy Souls go from hence , they go to Christ : It was the joy of our Dearest Lord , when he had the prospect of his nearly approaching Death , that he could say , Ioh. 17.11 . Holy Father , now I am no more in the world , but these are in the world , and I come unto thee . I must leave the World ; and I must leave these too , but I come unto thee : So it may well be a matter of joy to a Godly man or woman , when the day of their departure is at hand ; when they must say , I shall be no more in the World , my dear Relations and Friends I shall be no more with you ; we have so many years lived comfortably together , and in the Fear of God , and now we must part ; yet a little while , and ye shall see my face no more ; and then they can say , Now my dearest Iesus I come to thee . Alas ! When Graceless and Wicked Wretches go out of the World , they go to a company of ugly Devils and Damned Spirits ; they had a communion with Devils here , and that out of choice , and they shall have a communion with them hereafter whether they will or no. But as for you , O Saints , be glad and rejoyce ; you at Death shall go to Christ ; and let the consideration hereof promote your care of doing your present Duty : Now labour for as great and intimate acquaintance with him as you can possibly get ; now let your hearts work and run out to him with the strongest vigour of an intire affection ; bid him most heartily welcome , and use him with utmost kindness whensoever he comes to you ; when he doth by his Spirit at a Dyty , at an Ordinance , or any other time give you a Gracious visit , be sure to make much of him , and rejoyce in him , and be his joy , and then you may delight your selves in this assurance , that when you go to him , he will bid you welcome , and to all Eternity rejoyce over you , as the Bridegroom rejoyceth over his Bride . Thirdly , A being with Christ in Heaven , is the best of beings . This is the top of the Saints perferment ; this the highest round in the Scale of the Creatures happiness ; there is no imaginable life to be compared to a Life unto Christ in this World , and a Life with Christ in the world to come ; there is no Company like unto his Company , no Presence that hath in it such a fulness of Joy and Pleasures for evermore , as are to be meth wit in his Presence , and his Father's , and Spirit 's : It is good to be with Saints , very good to sit under Ordinances , but it is best of all to be with Christ in Glory . When our Lord Iesus was transfigured upon Mount Tabor , and had there with him Moses and Elias , with three of his Disciples , Peter in a Transport cryed ou● It is good , Lord , to be here : But how good soever it was to be there , it is unspeakably better to be with Christ now that he is glo●rified , and in Heaven , where he hath with him and innumerable com●pany of Angels , the general Assembly and Church of the First-born As I said before , so I say again , Call to mind all the Comforts tha● this world is capable of affording you , and let there be the fulle●● confluence of them ; suppose that every step you take should be upo● Roses , and every meal you sit at , should be a Splendid Royal Feast made up of the Choicest Dainties , a Composition of Delights : Sup●pose all the days you live should be Halcyon , and every night you sleep should be sweet to you ; and each morning as soon as you awak● you should be entertained with glad tidings of great joy ; yet a● these things put together , would not make up a life by the thousandth part so sweet , as is a life with Christ. The Sun-shine of the Creature is nothing to the Shadow of a Saviour ; What then are hi● Beams ▪ What his Glory ? Paul tells you ; It is far better : And upon this i● follows , That Fourthly , Death is desirable ; not indeed for its self , because it is the fruit of Sin , and a part of the Curse ; but upon the account of 〈◊〉 Consequences : As Physick is not at all desirable for its self , being bitter and unpleasant , yet it is desirable for the sake of that Health and Ease , which through the Blessing of God it doth produce in the Patient that takes it . Death hath but a bad look , a grim countenance , but yet it comes upon a good Errand ; it hath the hands of Esau , which are very rough , but its voice is the voice of Iacob , speaking Peace and Comfort to a Child of God. You see here in the Text , that Paul desir'd it ; and he very well understood himself ; he knew there was sufficient , yea , abundant reason for his doing so . It must be acknowledged , That Death was at first threatned as a Curse , and since the Fall it hath been inflicted as the Punishment of Sin. But God for the great Love wherewith he loves his People ; and for the sake of his Son our dear Lord Jesus , hath as to them turned that Curse into a Blessing . That which was a part of the Curse , is now the high-way to all Blessedness , as matrers do now stand ; not to dye would be a loss , a prejudice to the Saints , Iob 7.16 . I loath it , I would not live alway ; if I might I would not , i. e. here in this world ; It is a very great aggravation of the misery of the Damned in Hell , that they cannot dye , death flees from them ; tho they desire it and seek it , and earnestly call after it , yet it will not come , nay it cannot ; The hopes of Annihi●ation would be grateful and pleasant to them ; fain they would not be , but be they must whether they will or no. But Death will come to a Child of God ; would he not live always ? then ●hall not . Only to him Death comes in the fittest season , not till work be done , and he be ripe for Glory ; he goeth to his Grave 〈◊〉 shock of Corn in its season . If Spiritual Death be taken away , ●●ch separates between the Soul and God , Natural Death can do hurt , tho it doth for a time separate between the Soul and the ●●ly . Now from this Truth , two things do necessarily follow . ●irst , That Death is not to be feared by a Believer : There are other ●●gs enough which are the proper Objects of our Fear ; and it would our ●olly not to fear them : Of these things , Sin is one : Do not li● to its voice , nor comply with its motions , nor set your hand to work ; though it come with the most tempting smiles , and alluring ●rms , stand at a distance from it , and bid defiance to it ; for its 〈◊〉 is more bitter than wormwood . God is another , Jer. 10.7 . Who ●●d not fear thee , O King of Nations , for to thee it doth appertain ? It ●art of that natural worship which is due to him ; fear him as ●●ldren a Father ; rejoyce at the remembrance of his Holiness , and 〈◊〉 the Lord and his Goodness ; fear to break his Commands , and ●buse his mercies , and thereby provoke him to withdraw from 〈◊〉 his assistances and comforts , and to set upon you the marks of displeasure . Your own hearts are another ; if he that trusts in his 〈◊〉 heart be a fool , then to be afraid of our selves , and of our own ●●ts is a special piece of wisdom . As the heart of man is knotty ●crabbed , so it is treacherous , deceitful above all things , and de●ately wicked ; therefore let us watch our hearts , and be jealous 〈◊〉 our selves with a godly jealousie . But be not afraid to dye . A ●●●istian ought to be at God's ordering . Be willing to live as long as 〈◊〉 will have you , though it be an afflictive and troublesome life , ●●gh it be a sickly and painful life , though it be a mean and poor 〈◊〉 Iob could say upon his Dunghill , in the midst of outward and ●●●ard anguish , Iob 14.14 . All the days of my appointed time , I will 〈◊〉 till my change shall come . Wait with patience ; live out of a prin●e of obedience to God , and then be willing to die when God will 〈◊〉 you . Death hath lost its sting , and now you may play with it . 〈◊〉 reconciled , and therefore will not be unkind , nor do you a mis●f . It is your Father's servant , and therefore cannot go beyond his ●●mission ; the Scripture tells you , 1 Cor. 5.21 , 22. Death is yours , ●ell as life . It is a part of your interest . You owe a great deal to ●●th , as it puts an end to all your sins and sorrows , and as it is a pas●● , though a dark one , to Heaven and Glory . Secondly , The Death of those who died in the Lord , is not upon 〈◊〉 account to be bewailed by those their near and dear Relations that super● them . Indeed , as it is a loss to the Family and Friends , and to 〈◊〉 Nation , and to that part of the Church which is here , a sense of 〈◊〉 and a sorrow for it is to be allowed them , and commended 〈◊〉 them ; for it is no other than their duty . It is a sign of a bad hea● and of approaching evil , when the righteous perish , and no man 〈◊〉 it to heart , Isa. 57.1 . Only that Sorrow is to be kept under co●●mand , and within those bounds that Religion and right Reason 〈◊〉 set it . Tho over their Graves we may drop our Tears , we must 〈◊〉 drown our selves . But the more deeply sensible we are of our loss , 〈◊〉 more careful and diligent we ought to be , about the improving 〈◊〉 making it up . Have we lost much of the Creature ? then let us lab● to get so much the more of God and Iesus Christ ? There is not 〈◊〉 loss here below , that we can meet with , but if we will be foun● the way of our duty , it may , yea , for certain it shall be repa● and made up to us . But the Death of Holy , Gracious Persons , is to be bewailed upon their account : They stand in no need of an● our Sighs or Tears : Their case doth not call for it . Tho they di● their Strength and Prime , in their Youth , or in their consistent 〈◊〉 yet they did not dye too soon . They liv'd as long as God would 〈◊〉 them , and that was long enough . They do not dye too soon , who 〈◊〉 they dye go to Christ. Rev. 14.13 . Blessed are the dead that dy● the Lord. They are not miserable then , but happy , yea , more ha●● than ever they were before . When thou thinkest , My Relation is d●● follow that thought with this , My Relation is blessed . Now she 〈◊〉 indeed ; now she is happy indeed . The life she had here , 〈◊〉 not deserve the name of a life , if compared with that life which now hath with Christ. Fifthly , A truly , yea , an eminently Gracious Person may be in a 〈◊〉 about dying-work . When David was almost consumed with the 〈◊〉 of God's hand , He prayed , O spare me , that I may recover stre●● before I go hence , and be seen no more , Psal. 39.13 . When Hez●● was commanded by the Prophet from the Lord , To set his hous● order , for he should dye and not live ; he turned his face to the wall , 〈◊〉 prayed and wept sore , Isa. 38.1 . &c. Paul here was in a strait , 〈◊〉 that proceeded from a more noble Cause , than that of many ▪ 〈◊〉 was brought into it by the dear love he bare to Christ and the Ch●●●● But how many are brought into it by a fond and foolish love to 〈◊〉 world : They could be willing to go to Christ , were they not lo●● 〈◊〉 leave their Earthly Comforts , Relations and Possessions . They ●●uld live to see their Children grown up , well disposed of , and pro●●ded for in the world ; but they may live to see them their Sorrow ●●d Shame , their Vexation and Torment . Others are in a strait , and ●aid to dye , because they do not know whither they shall go when ●●ey dye ; they want assurance of the Love of God , and their own ●●ernal Salvation ; for which want , they may possibly thank their ●●n supine carelessness and neglect , not having given , as they ought , ●●●igence , yea , all diligence to make their Calling and Election sure . ●●hers are in a strait , by reason of those severe Rebukes and Wounds ●hich they receive from their own Consciences : They have been off ●om their watch , and Temptations from Satan or the world have ●oke in upon them , and mastered them ; and their own Corruptions ●●ve prevailed against them ; and their Consciences , instead of being ●●eet Comforters , prove their dreadful Tormentors ; by means where●● they , poor Creatures , know not how to look God in the face ; ●●d so they know not how to look Death in the face : And indeed it ●●nnot but be very sad and dismal with any one who is in this condi●●on , and at the same time thinks in good earnest , that his death is 〈◊〉 hand : Therefore let it be your work by utmost diligence and con●●nt care of holy walking with God , to prevent such straits as these ; ●●t weaned hearts ; sit loose from the world ; do your duty ; keep ●ur selves unspotted ; commit your all to God ; clear up your Evi●ences ; make up your Accounts ; and get all things set in order , ●●at when you come to dye , you may have nothing else to do . Sixthly , The Interest of Christ and his Church should be preserr'd be●●re our own particular Interest : Thus Iohn the Baptist did , when some 〈◊〉 his Disciples told him , He to whom thou barest witness , baptizeth , and 〈◊〉 men come to him : They thought their Master's Glory would be ●●ereby eclipsed : Observe now his Answer thereunto , Iohn 3. ●● , 30. The friend of the Bridegroom , which standeth and heareth him , ●●joiceth greatly because of the bridegroom's voice ; this my joy therefore is ●●lfilled ; he must increase , but I decrease . They could not bring him ●etter and more welcom news . Our Apostle here judged his abiding 〈◊〉 the flesh was more needful for the Saints , in order to their furthe●●ance in the way to Heaven , and the increasing of their Joy of ●aith , and thence concluded , he should abide and continue with ●hem , and was , upon mature deliberation , free to do so . It ought to ●e so with us . We should be willing to be kept out of our Rest , so ●ong as we have any more work to do for God. We should be content to stay for our future Reward , so long as we may be further service● in the world . And indeed it is richly worth a B●lievers while to 〈◊〉 here until he hath dispatch'd all that for which he was sent hith● and not to have Death put in its sickle to reap him before he be t●● rough ripe . You have a great deal of Reason to long for Hear● because of the Company , Happiness , and Glory , which are there be enjoyed ; and because of that noysom body of Death , which 〈◊〉 you carry about with you ; and because of the Temptations , A●ctions , and various Troubles you meet with here . Yet be not imp●●●ent ; but all the days of your appointed time , do you as Iob 〈◊〉 wait till your change shall come : You will lose nothing by stay 〈◊〉 God's time ; which is in all things the best . The greater Service y●● do for him either in an active or passive way , the more weig●● shall your Crown be . Lastly , Whensoever , and about whatsoever it is that we are brought 〈◊〉 a strait , it is our wisest way to commit the business to God , and leave the 〈◊〉 termination unto him . When the Scales do hang even in our Judgme●● let God , before whom all things are naked and open , have the tur●● of them . It is said of Moses , Deut. 34.5 . That he died according to 〈◊〉 word of the Lord ; at the Mouth of the Lo●d ; so it is in the Hebr●● Some read it , The Lord commanding him . 〈…〉 Annotations ●●●der it , by the Ordinance of the Lord , or at the Appointment of G●● It is not fit that we should have the prolonging or contracting of 〈◊〉 Lives in our own hands ; that Power is best and sa●est in the ha●d that God whose right it is . The Church said , He should chuse their heritance for them ; let us also say , He shall chuse for us the time 〈◊〉 our continuance here , and of our departure from hence . If we w●● to chuse for our selves , very few , if any , would chuse well , but so●● of us would dye too soon , and others of us would live too long . Let therefore refer it to God : While he is pleased to add to our day , us conscientiously mind our duty , living to the best purpose that can , and serving our Generation according to the Will of God ; 〈◊〉 then we may satisfie our selves with this , That we shall be sure to 〈◊〉 in the best time . In a word , Let every one of us be willing to 〈◊〉 here , until God send for us : And then the good Lord put us i● such a frame , as that when we are sent for , we may be willing to FINIS . 
A49252	----	The naturall mans case stated, or, An exact map of the little world man considered in both his capacities, either in the state of nature or grace / as is laid down in XVII sermons by that late truely orthodox divine, Mr. Christopher Love ... ; whereunto is annexed The saints triumph over death, being his funeral sermon, by that painful labourer in the Lords vineyard, Mr. Tho. Manton ... Love, Christopher, 1618-1651. 1652 Approx. 472 KB of XML-encoded text transcribed from 170 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A49252 Wing L3169 ESTC R35003 14923277 ocm 14923277 102944 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49252) Transcribed from: (Early English Books Online ; image set 102944) Images scanned from microfilm: (Early English books, 1641-1700 ; 1574:13) The naturall mans case stated, or, An exact map of the little world man considered in both his capacities, either in the state of nature or grace / as is laid down in XVII sermons by that late truely orthodox divine, Mr. Christopher Love ... ; whereunto is annexed The saints triumph over death, being his funeral sermon, by that painful labourer in the Lords vineyard, Mr. Tho. Manton ... Love, Christopher, 1618-1651. Manton, Thomas, 1620-1677. Saints triumph over death. The second edition, corrected and amended. [9], 279, [3], 34, [8] p. Printed by E. Cotes for George Eversden ..., London : 1652. Engraved frontispiece portrait of Love. "The saints triumph over death, or, A sermon preached at the funerall of Mr. Christopher Love, in Lawrence-Church, August 25, 1651" ([3], 34 p. at end) has special t.p. and separate paging. Imperfect: print show-through with some loss of print. Includes index. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Man (Christian theology) Theology, Doctrinal. Funeral sermons. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion The Naturall Mans Case stated : OR ; An EXACT MAP OF THE LITTLE WORLD MAN , Considered in both his Capacities , Either in the state of NATURE , or GRACE . As is laid down in XVII SERMONS , By that late truely Orthodox Divine Mr. CHRISTOPHER LOVE , Pastor of Lawrence Jury , London . WHEREUNTO IS ANNEXED The Saints Triumph over Death ; Being his FUNERAL SERMON , By that painfull Labourer in the Lords Vineyard , Mr. THO. MANTON , Minister of the Gospell at Stoak-Newington near London . Imprimatur EDMUND CALAMIE . The second Edition , corrected and amended . London , Printed by E. Cotes , for George Eversden , at the Golden Ball in Aldersgate street , 1652. To the Reader . THe exuberant spawns of illiterate Books proceeding from the polluted wombs of the overloaded , and bejaded adulterate presses , which are all painted with fair titles , I can compare to nothing so fitly as a cheating Lottery ; which when the greedy invader comes with hopes for a little money laid down , to carry away a great deal of wit with him , 't is nineteen at least to one when he opens it , but he finds to his shame , that he hath drawn a blank , perhaps a blasphemy ; and yet couched under the title of glorious truth , heavenly discoveries , beams of light , new Jerusalem , Gods minde clearly revealed , with multitudes of such paints upon their strumpets faces . The sacred Bible which indeed is an Alablaster-box full of sweet perfumes and precious ointments , is made ( alas ! ) like Pandora's boxe ( in the humane story ) which ( Epimetheus presumptuously opening ) filled the world with evils , diseases and calamities of all kindes . The sacred Bible is made now the patron of Prophane mens practises ; never were grosse sins at such an impudent height as now they are ; what horrid impudence is that of hel to take heaven by the hand ? Sins that were wont to hide themselves in the holes and clefts of obscurity , not daring to be hold the light , but Serpent-like , to creep under the low shrubs of deceitfull shifts , how do they Eagle-like sit pearching on the goodly Cedars ( I mean Pulpits and Thrones ) the Cedars of God , and dare to cast up their eyes towards the Sun ? who would think it ! yet what this day more common then to meet the devill with his eyes towards heaven , and a Bible under his arme , cloathing all his words and actions cap a pea in Scripture phrases ; Murderers , traitors , rebels , blasphemers , soothsayers , adulterers , sabbath-breakers , perjurers , oppressours , and almost all notorious villains have marshalled themselves ( like the Roman Clergy ) into so many severall Sects of religion , all impudently assuming to themselves the usurped title of eminent Saints , and quoting Scripture for their actions , and scot-free passe the presse into the world to make more proselytes : so that he that in this Soul-frozen age shall go to gather Books to warm his Soul , ( as Paul did sticks to warm his fingers ) will be sure , if he be not wary , to gather vipers into his bosome : And how am I stung with pain and horrour , whiles I meditate on the thousands of poor souls that are gnawed to death by these speckled vipers ! Sure it cannot but sit sad one day upon the spirits of those licentious Licencers , that are as the midwives of such monsters . For thy comfort therefore and incouragement ( Reader ) I do assure thee this Book is free from all such venomous beasts , no toad of malice , nor serpent of deceit lurks either in the matter or the phrase hereof . In plain English , it is a pleasant , heavenly , self-searching , soul-convincing , sin-condemning , heart-humbling , spirit-raising , grace-quickning , Christ-exalting book . I need say no more , they are the Sermons of Mr. Christopher Love , Master of Arts , and Minister of the Gospell of Christ , whose actions , life and death , will eternize his name ; I may truly say of his elegant style , and pleasant way of expressing himself , as he of Gregory Nazianzen , Viribus eloquii valuit , linguaque diserta : Mellisluos dulei protulitore sonos . The subject of these Sermons is of generall use to all sorts of people , much like in that , to that text of Chrysostomes in Psal . 4. 2. which ( as he saith ) if hee had a voice like thunder , and a mighty mountain for his pulpit , and all the men and women in the world for his auditory , he would choose this text to preach on : O yee sons of men , how long will ye turn my glory into shame ? how long will ye love vanity , and seek after leasing ? Had this been really effected , and I been there in Mr. Loves spirit , would Chrysostome have lent me his voice , and allowed me the use of his monarchical pulpit , when he had done in the morning with his text , I would have come up in the evening with this text , Eph. 2. 12. That at that time ye were without Christ , being aliens from the Commonwealth of Israel , and strangers from the Covenant of Promise , having no hope , and without God in the World : but this need not , for it is in a manner effected already : this worthy Minister hath ascended that pulpit from whence hee hath thundred into the world , he is now one of those blessed ones , that dyed in and for the Lord , he is at rest from all his labours , and now behold his works do follow him ; some are already gone before , and these do follow after . These Sermons were preached at St. Anne's Aldersgate , where this holy young man was Pastor : I pray God they may prove as the great trumpet of God , to cause a spirituall resurrection amongst those people before they go down to the house of rottennesse ; it cannot but much rejoyce those people to hear their Pastors voice again , those sheep cannot but know their shepherds voice ; which that they may doe , the Lord of heaven blesse these his worthy labours to their , and thy spirituall advantage ; so as that the distressed Churches losse in his sad and unexpected absence , may be made up in the blessing of God , upon these and the rest of his pious and painfull labours . So prayeth , Thine , E. C. SERMON , I. EPHES. 2. 12. That at that time ye were without Christ , being Aliens from the Common-wealth of Israel , and strangers from the Covenants of promise ; having no hope , and without God in the world . THis Chapter out of which my Text is taken , is like a little Map , containing in it a description of the little world Man , and that in a double capacity ; considering man either in the state of Grace , or in the state of Nature ; If you consider Man in the first capacity , in the state of Grace , this chapter layes down a five fold description of bringing Man into the state of Grace . 1. Here is laid down the efficient cause of bringing Man out of the state of Nature , into the state of Grace , and that is God , in the 4. vers . 2. Here is laid down the impulsive cause , and that is the riches of Gods mercy in the same verse , But God who is rich in mercy for the great love wherewith he loved us , &c. 3. Here is laid down the meritorious cause of it , which is Christ in his sufferings , in the 7. verse , that in the ages to come , he might shew the exceeding riches of his grace in his kindnesse towards us , through Jesus Christ . 4. Here is laid down the finall cause of it in the same verse also , that in Ages to come , he might shew the exceeding riches of his grace . And , Lastly , here is the instrumentall cause of bringing man out of the state of Nature into the state of Grace , and that is Faith , in the 8. verse : For by grace are you saved through Faith , and that not of your selves , it is the gift of God. Now the other part of the Map describes man in the second capacity , in the state of Nature , and herein it gives a twofold description of Mans condition ; 1. Positively , what he is . 2. Privatively , what he wants . 1. It describes Man in the state of Nature positively what he is , and that in five particulars ; 1. Men in their naturall condition , are described to bee dead in trespasses and sinnes . 2. They walk according to the course of this world , as Pagans and Heathens do . 3. According to the Prince of the power of the air , that is , the Devill ; now the Devill is called the Prince of the air , either because he doth reside in the air , or else , because he hath the power of the winde and of the air . 4. They are called Children of disobe dience ; that is , bor n in a state of disobedience quite contrary to the commands of God. 5. That they fulfill the lusts of the flesh and of the minde , and are by nature children of wrath . Thus far you have the positive description of Man in the state of Nature . 2. Now in the second place , the Apostle describes him privatively what he wants ; and that in the words of my Text , in five particulars , wherein hee plainly shews that he is the poorest man in the world that wants Jesus Christ , and the most miserable : That at that time you were without Christ ; that is the first : You were Aliens from the Common-wealth of Israel ; that is the second : You were strangers to the Covenants of promise ; that is the third : You were without hope ; that is the fourth : And you were without God in the world ; that 's the fift . Now these comprehensive expressions , contain in them the whole misery of Man , and that in these five particulars here named ; 2. here is described the time how long , a man is in this condition , that at that time , that is , the time during your unconverted estate ; as long as you are unconverted , so long you are without Christ , and an Alien from the Common wealth of Israel , and a stranger to the Covenants of promise , without hope and without God in the world . And now what a dismall Text have I here to handle , and what a doleful tragedy am I now to act ? but yet out of every one of these , there is a great deal of comfort which may flow forth ; I shall only at present make entrance into the words , and speak more fully to them afterwards ; that at that time you were without Christ ; That at that time : Beloved here wants something to supply the sense of the words , and therefore read the foregoing words , and you will finde what must be brought in ; the verse before runs thus , Wherefore remember , that you being in times past Gentiles in the flesh , &c. wherefore remember , these words must be prefixt ; Wherefore remember , that at that time you were without Christ , and aliens to the Common-wealth of Israel , &c. I shall here by the way only draw out this one doctrine from the coherence of the words , Wherefore remember that at that time ; the Apostle would have these converted Ephesians to remember , that they were men without Christ , and aliens to the Common-wealth of Israel , and strangers to the covenants of promise , without hope , and without God in the world : now from hence I would commend this observation to you . Doct. That it is the will of God that men in a converted estate should often call to minde the sinfulnesse and misery they were guilty of before their conversion . Beloved , this is a subject I could never have occasion to speak to you of before , and yet it is a point of admirable use , especially in these times , wherein people think that when once they are brought into a state of Grace , they must live in divine raptures , and revelations , and spirituall joyes , above duties and ordinances , and never look back into their former sinfulnesse and wickednesse they were guilty of before their conversion : Why , here the Ephesians were converted men , and had extraordinary priviledges , they were brought to sit in heavenly places in Christ Jesus ; and yet the Apostle bids them remember their former sinfulnesse and misery , Remember O you Ephesians that ye were once without Christ , and you were Aliens to the Common-wealth of Israel , &c. therefore you must take heed of this , to think that when you are converted , you must be only rapt up into the third heavens , and never look back into your former condition ; you see here the Apostle bids you remember what you were at that time during your unconverted estate , that you were then without Christ , and strangers to the Covenants of promise , &c. So that you see it is the will of God , that men in a converted estate should often cal to minde the sins and miserie they were in before conversion . Now before I come to give you the Reasons of the point , give me leave to premise these three Cautions ; when I tell you , that after your cōversion , you should call to minde your sin and misery before conversion , you must not do it 1. with complacency of spirit ; nor 2. with stupidity of heart ; nor 3. with despondency of minde . Caution 1 1. You must not cal to minde your former sinfulnesse with complacency of spirit , to please your humors ; you must not do as some great men use to do , that have been guilty of great and crying sins ; as adultery , drunkennesse , swearing , and the like , in their youth ; go tell and boast of them in their age ; this is a very great wickednesse : you must call to minde your former sinfulnesse not with complacency , but with bitternesse of spirit , with grief , sorrow , and perplexity of heart : Many men will tel you large stories of the wickednesse , that they have committed ; but they do it with delight , and if they had strength and abilities , they would be guilty of the same sins and wickednesses stil ; which is a most ungodly practise , and that which the Scripture condemns men for , as in the 23. of Ezek. 23. 19 , 21. Yet she multiplyed her whoredomes , in calling to remembrance the dayes of her youth , wherein she had played the harlot in the land of Egypt ; Thus thou calledst to remembrance the lewdnesse of thy youth : the meaning of this is , she called her sins to remembrance , but it was so as to play the whore stil , and to be unclean stil , she did it with delight and complacency , with content and joy ; now I say you should call your sins to remembrance with a great deal of grief and sorrow , and bitternesse of spirit : and therefore when young gallants wil boast of their sins , and tel how often they have been drunk , and have made others to be so ; and how often they have plaid the whoremaster , and have drawn others to do so ; this is a most Diabolical remembrance . 2. You must not cal your former sins to remembrance , with stupidity of heart neither : Beloved , there are many men can remember what lewd courses they have taken , and what wicked lives they have lived ; how often they have been drunk and unclean , and the like ; and yet are never troubled at the remembrance of it ; their hearts do not smite them with remorse and sorrow , but are like a rock ; the sense of sin never troubles them : this is no way of calling sin to remembrance , with a blockish and stupid heart , this is not thanks worthy ; but it must be done with a broken , and a bleeding , and a contrite heart : And , 3. Take in this caution too , it must not be done with despondency of minde neither . There are many converted ones , that do cal their sins to remembrance , but it makes them discouraged and unwilling to come to Christ , it makes them think that they have no interest in the covenant of grace ; but this should not be , the true effect that the consideration of your former sinfulnesse should produce , should be your laying your souls low , and making them humble , and the more sensible of that indispensable need you have of Christ , of going unto him for salvation and comfort . These are the Cautions necessary to be premised ; I come now to give you the Reasons of the point , why it is the will of God , that people in a converted estate , should often cal to minde the sin and misery they were in before conversion , and Reas 1 1. God will have it so , because by so doing , you will be provoked the more highly to magnifie and admire the greatnesse and riches of Gods grace to you ; there are none in the World greater admirers of Gods grace and mercy , then those that are most studious of their own sin and misery : thou wilt never solemnly and throughly magnifie Gods mercy , till thou art plunged into a deep sensiblenesse of thine own misery , till the Lord hath brought thee to see in what a miserable and deplorable condition thou wert in before conversion , thou wilt then admire and magnifie the riches of Gods free grace , in bringing thee out of that condition , into the estate of grace , as in 1 Tim. 1. 13. the Apostle Paul when he would magnifie the free grace of God to him , saith he , I was a blasphemer , and a persecutor , and injurious ; and yet through the abundance of Gods free grace and mercy , I have obtained mercy : the consideration of his former sinfulnesse did elevate and scrue up his heart , to make him admire the free grace of God to his soul ; that man can never prize liberty as he should do , that never was in prison : But , Reas 2 2. Another reason why God wil have it so is , because this will be as a spur to quicken and engage men to be more eminent in grace , after their conversion : when a man doth frequently and seriously consider how bad and sinful he was before conversion , it cannot but provoke him now to be more humble and holy , after his conversion . It is very observable in Paul , that all those sins and wickednesses he was guilty of before conversion , he did most of all strive against , and labour to excell in the contrary graces after conversion : as first before conversion he did labour to hale others to prison , for worshipping of Christ ; but after his conversion , he did labour to draw others to Christ : Act. 26. 10 , 11. Many of the Saints did I shut up in prison , and gave my voice against them , and punished them oft in every City , and I was exceeding mad against them , and banished them into other Cities : and now you shall see that after conversion , Paul did labour to outvie in grace , that evil course he was in before ; as before conversion , he did imprison those that did belong to Christ , so after conversion , he was shut up himself in prison , for the cause of Christ ; before conversion , he gave his voice against the people of God , but after conversion , he did pray to God for them ; before conversion , he did punish them often , but afterward he did preach to them often ; before conversion , he did compell men to blaspheme Christ , but after conversion , he was very earnest to perswade people to beleive in Christ ; he was exceeding mad against them before conversion , but afterward hee was so exceeding zealous for the people of God , that every one thought hee had been mad : and lastly , before conversion he did persecute Saints to strange Cities , but afterwards he did go preaching of the Gospel to strange Cities : Oh my Beloved , let Pauls pattern be your task , cal to minde your sin and wickednesse in your unconverted condition , but so that it may provoke you , that now you are converted , you may labour to abound in grace , as formerly you have abounded in sin . Reas 3 3. Another reason why God will have us call to minde the sin and misery we were in before conversion , is , because this will be a means to kindle a great deal of pity and compassion in our souls , towards those that remain yet unconverted : this the Apostle exhorts us to in Tit. 3. 2 , 3. Speak evill of no man , sayes he , be no brawler , but gentle , Shewing all meeknesse unto all men , for we our selves also were sometime foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hatefull , and hating one another ; as if the Apostle should have said , I Paul , and thou Titus , we were sinful as wel as they , and did serve divers lusts as wel as they once , let us therefore be pitiful , and merciful , and compassionate towards them , this consideration wil greatly provoke us to commiserate poor sinful souls ; the great reason why we pity them no more then we do , is because we do not cal to mind our own sinfulnesse , and what we were before conversion . Reas 4 4. Another reason may be this , because the consideration of our former misery , will greatly abate pride in the hearts of converted men ; this will be a great means to abate and keep under pride , and advance humility in the hearts of Gods people : Beloved , a good man naturally is apt to be proud , we are not proud of our sins , but of our graces ; pride is apt to grow in the best mans heart , and therefore God would have us sometime look back upon what we were in our unconverted estate , that so that might abate the pride of our spirits : you have an excellent place for this in Ezek. 16. 3 , 4 , 5. compared with the last verse of that chapter . Sayes God there to Jerusalem , Thy Birth and thy Nativity is of the land of Canaan ; thy Father was an Amorite , and thy mother an Hittite ; and as for thy Nativity , in the day that thou wast born , thy Navill was not cut , neither wert thou washed in water to supple thee , no eye pitied thee to do any of these unto thee , but thou wert cast out into the open field , to the loathing of thy person in the day that thou wast born ; that thou maist remember , and be confounded , and never open thy mouth any more , because of thy shame , when I am pacified towards thee for all that thou hast done , saith the Lord : They must remember their guilt and their shame when God is pacified towards them , and when God is reconciled to them ; and so you have another place for the same purpose , in Ezek. 20. 43. And there shall you remember your wayes , and your doings , wherein you have been defiled , and you shal loath your selves in your sight , for al the evil that you have committed . I remember what Plutarch relates of one Agathocles , who was advanced from a potters son , a low , mean , and contemptible condition , to be King of Sicilie , this man when he might have been served every day in golden dishes , yet he would stil have his provisions brought in earthen dishes , because sayes he , I may remember what I was , and what I am , a potters son , that so I may not be too much lifted up and exalted : why , so do you remember what you were , your Father a potter , and you a poor miserable sinfull creature , and this will abate the pride of your hearts . Reas 5 5. And lastly , God wil have us cal to minde our former sinfulnesse , because this wil make us more watchful and circumspect , that we do not run again into those sins that we were guilty of before conversion ; God would not have us do it , to drive us into despair , or to question our evidences for heaven , but to make us humble and watchful , that we run not again into the same sins . Thou maist thus think with thy self , Before conversion , I spent my dayes in sin and wickednesse , and consumed my years in vanity and pleasures , in fulfilling the lusts of the flesh and of the mind ; and the consideration of this , will lay an engagement upon thy soul , to walk more carefully , and prudently , and holily in time to come ; this the Apostle makes use of , in Ephes . 5. 8. You were sometimes darknesse ( saith he ) but now are you light in the Lord , walk therefore as children of the light ; we should now hate and abhorre those sins that formerly we have delighted in . Use . These are the reasons of the point ; I shal only make one short use of it ; which shal be of reprehension to those , that ( notwithstanding it is the will of God , that men after conversion should cal to minde the sin they were guilty of before conversion ) do yet crosse this doctrine either in their judgement , or practice . 1. This reproves those that do contradict this Doctrine in their judgement , and think that when once they are converted , they must never look back upon their former wretchednesse , but only now live in Divine raptures , and revelations , and spirituall joyes , and comforts ; for , 1. If Pauls precept be warrantable , then this opinion is unwarrantable , for he tels us that we must remember what we were in our unconverted estate , that we were at that time without Christ , and without hope , and without God in the World. 2. Paul tels the Ephesians , that were an elected people , who were elected before the beginning of the world , that they must remember that they were dead in trespasses and sinnes heretofore , though now they were quickened : and if Paul bids them call to minde their former sinfulnesse , then why should not we do it ? 2. This reproves those that though they do not deny this Doctrine in judgement , yet do not make it their practise , to call to minde their former sins that they were guilty of before conversion : I dare warrant , that many of you can remember what you have done , and what debts have been owing you twenty years agoe , but yet cannot cal to minde what sins you have committed 20. yeares agoe , it may be some of you have been cheaters and swearers , adulterers and prophaners , and yet now you never think of it , but imagine all is well : I doe not know how to expresse what sad , dismall and deplorable condition thy poor soul is in , thou that dost never call to mind thy former sins : But thus much shall suffice for this first Doctrine . SERMON , II. EPHES. 2. 12. That at that time ye were without Christ , — WE come now to the body and bulk of the words , That at that time ye were without Christ , from whence note , Doctr. That every man during the time of his unregeneracy , is in a condition without Jesus Christ . My Beloved , if I should tell you now that when you come home , you should have never a bit of bread to put in your mouths , that all your subsistence and livelihood should be taken away , that you should be heirs of never a foot of Land , and that you should have nothing at all to live upon , you would count this a hard case , but I tel you my Brethren , that to be without Jesus Christ is a far worse case , it is the saddest and miserablest thing in the world to be without Jesus Christ : when I tell you , that you are without Christ , I tell you the saddest News in the World ; but before I can bring home this Doctrine to you , there is one Objection and one Question , that I must spend a little time in answering , the Objection is this : Object . Object . How can it be said of these Ephesians here that were elected , that before their conversion they were without Jesus Christ , for they were chosen of God in Christ before the world was made , and therefore how can the Apostle say that when they were born they were without Jesus Christ , seeing they were chosen in Christ before the beginning of the world ? Answ . I answer , That the same man in a different sense may be said both to be in Christ and out of Christ ; it is true the Apostle sayes in the first , that they were chosen in Christ before the world was . 1 If you respect the eternall decree and determination of God , so they were in Christ , for God did purpose to make Jesus Christ a Mediatour between God and man , by whose bloud they should be saved . 2 Though they were in Christ in regard of Gods decree , yet they were without Christ in regard of the application of the bloud of Christ to their souls : for till a man hath Faith , he can make no application of the love of God to him , for he that hath not the spirit of Christ , he is none of his , though they were in Christ in regard of the eternall decree of God , yet they were without Christ in regard of the actuall application of the love of God to them ; for they could not apply to their own souls that Christ did love them and own them as his children , till they were brought into a converted estate . I come now to the question which I promised to resolve , which is this : Quest . What it is to be without Christ . Answ . I answer it concludes in it these three things ; 1 To be without the saving knowledge of Christ ; 2 To be without any actuall interest in Christ ; and 3 to be without any spirituall communion with Christ . Now if you ask me which of these is chiefly here meant , that these Ephesians were without ; I answer the two former , for they were both without the true knowledge of Christ ; and also without any actuall interest in Christ . 1. To be without Christ is to be without the saving knowledge of Jesus Christ : though a man during his unconverted estate , may gather together a great deal of notionall knowledge , yet the Scripture doth lay him under this condition , that he is a man without Christ . Now a man may be said to be without the knowledge of Christ in these 5 particulars . 1 A man may have a common knowledge of Christ , and yet be without a spirituall knowledge of Christ , he may have a naturall knowledge by the works of God , by hearing , reading , or the like , and yet be without a spirituall knowledge , to know Christ in a spirituall manner . 2 A man may have a notionall , and yet be without an experimentall knowledge of Christ ; and hence it is that the Scripture expresseth the difference between the knowledge of the righteous and of the wicked man ; the Lord plants wisdome in the secret parts of his children , but in the outward parts , in the head and in the brain of wicked men , God makes his Children to know Christ in the inward parts . 3 An unregenerate man may have a contemplative , and yet be without an affective knowledge of Jesus Christ ; wicked men may have a speculative knowledge of Christ , they may know Christ as a man knowes his neighbour , but now a beleever knowes Christ as a wife knowes her Husband , a beleever knows Christ and he loves Christ too , an unregenerate man he may have much light , but he has but little heat in his knowledge , he may grow much in a contemplative , but not in an affective knowledge , he knows what he should doe , but he will not doe what he knows . A wicked mans knowledge is like the Moon , it hath light with it but no heat , but a godly mans knowledge is like the Sun , that hath heat as well as light , a Beleever loves Christ as well as he knows him . 4 An unregenerate man he is without an appropriating knowledge of Christ , he doth not know Christ to be his Christ , there are none that do know Christ to be theirs but those that do belong to Christ , now in this sense , a man may be a great knowing man , and yet not know Jesus Christ . 5 And lastly , an unregenerate man , he is without a practicall knowledge of Jesus Christ ; they know much but do but little , as in Tit. 1 16. In their words they professe to know him , but in their works they deny him , though they know God , yet they glorifie him not as God , they know many things , but will do nothing : Now put all these together , wherein an unregenerate man is without the knowledge of Christ , he is without a spiritual , and experimentall knowledg , without an affective , and apprehensive knowledg , & without an appropriating and practicall knowledge of Christ . 2 To be without Christ implies not only to be without a saving knowledge of Christ , but also to be without an actuall interest in Christ , that at that time you were without Christ , that is , during the time of your unconverted estate , you were without any reall actuall interest in Christ ; from whence observe , Doctr. That every man during the time of his unregeneracy , is without any actuall interest in Christ . In the handling of this point , I shall onely do these three things . 1 I shall shew you the propertles of a man without Christ ; 2 I shall shew you the characters of a man without Christ ; And 3 I shall shew you the misery of a man without Christ : and then come to the Uses . 1 I shall shew you the properties of a man without Christ : and in treating of this subject , I wish from my soul that if I cannot allure you , yet that I might affright you , and throughly awaken you , to see the indispensable need that you have of getting an interest in Jesus Christ ; and here I shall discover to you eight particular properties of a man without Christ . 1 Every man without Jesus Christ he is a base man. 2 He is a bondman : 3 He is a beggerly man : 4 He is a blinde man : 5 He is a deformed man : 6 He is a disconsolate man : 7 He is a dead man ; and 8 He is a damn'd man. These are the eight properties of a man without Jesus Christ : 1 Every man without Jesus Christ is a base man ; though thou art born of the bloud of Nobles , and though thou art of the off-spring of Princes , yet if thou hast not the Royall bloud of Jesus Christ running in thy veins , thou art a base man. In Dan. 11. 21. and in Psal . 15. 4. in both those places you read of vile persons ; such is every man without Christ : and he must needs be so , because it is only Christ that can take off that basenesse wherein every one is by nature ; as in Esa . 43. 4. sayes God , Since thou wer 't precious in mine eyes , thou becamest honourable , and in 1 Pet. 2. 7. Unto you which believe Christ is precious , it is Jesus Christ , that puts a Diamond of honour and glory upon men , they are all base men that are out of Jesus Christ , and that in these three respects : 1 They come from a base originall ; 2 They commit base actions ; And 3 They aime at base ends . For the 1. every man that is out of Christ he comes from a base originall , he hath not his origination from the Spirit , but from the Flesh , he proceeds not from God who is the Father of Lights , but from the Devill who is the Prince of Darknesse . 2 He is base because he commits base actions , all the actions and services of a Christlesse man , at the best are but as filthy rags , and dead works . A man in his unconverted estate , he is the slave and drudge of the Devill , a worker of wickednesse , still fulfilling the desires of the flesh and of the minde , being given over to vile affections . 3 He is a base man without Christ , because he aims at base ends in whatsoever he does ; and that two wayes , 1 In this world he aims at base ends in his hearing , reading , praying , and profession of Religion , he mindes himself and his own ends in all : And 2 all his actions tend to base ends in another world ; as the actions of a man in Christ tend to Salvation , so the actions of a Christlesse man tend to damnation . 2 A man without Christ is not only a base man , but a bondman ; this Christ tels us of in John 8. 36. If the Son make you free , then are you free indeed , intimating , that if you have an interest in Christ to free you from the slavery of sin and Satan , you are slaves indeed : this bondage and slavery likewise consists in three particulars : 1 they are slaves to sin ; 2 to the Devill ; and 3 to the Law. 1 Every Christlesse man he is a slave to sin ; in Joh. 8. 34. sayes Christ there , Verily I say unto you , whosoever committeth sin , is the servant of sin , and in 2 Pet. 2. 19. While they promise them liberty , the themselves are servants of corruption , for of whom a man is overcome , of the same he is brought in bondage . Every man by nature is a slave to his lusts , and a slave to sin , and to the creatures ; God made man Lord over all the creatures , but man hath made himself servant to all the creatures . 2 He is not only in bondage and slavery to sin , but to the devill too , as in 2 Tim. 2. the two last verses , sayes the Apostle , in meeknesse instructing those that oppose themselves , if God peradventure will give them repentance , to the acknowledging of the truth , that they may recover themselves out of the snare of the Devill , who are taken captive by him at his will. 3 He is in bondage to the Law , that is , he does nothing in obedience to the Law ; and this is the great misery of a man without Christ , he is bound to keep the whole Law of God : there is a very strange expression in Rev. 18. 13. Saint John tels there that all those that did worship the Beast , shall cry woe and alas , for Babylon is fallen , and shall cry for the slaves and souls of men : all wicked men are slaves to Antichrist , to sin and to the Law , and this is the great misery of an unregenerate man. 3 Thou art not only a base and a bond man , but a beggerly man too without Jesus Christ ; for all the treasures of grace and mercy are hid and locked up in Christ as in a common Magazine or Storehouse : Col. 2. 3. In him are hid all the treasures of wisedome and knowledge ; if you are out of Christ you have nothing , as Rev. 4. 17. Thou sayest thou art rich and increast in goods , and hast need of nothing , and knowest not that thou art poor , and wretched , and miserable , and blind , and naked ; you will grant that he is a poor and beggerly man , that wants these four things , meat for his belly , cloathes for his back , money for his purse , and a house to put his head in , why in all these respects every man that is out of Christ is a beggerly man. 1 A beggerly man is one that hath no meat to put in his belly , and all you that have no interest in Jesus Christ are beggerly , in this regard , because you do not feed upon that bread of life , nor drink of that water of life , the Lord Christ , whose flesh is meat indeed , and whose bloud is drink indeed , without which your soules will starve for hunger . 2 You will say he is a poor man , that hath no cloathes to put on his back : thus every man out of Christ is not only poor but naked ; Rev. 3. 17. Thou knewest not that thou wer 't poor and miserable , and blinde and naked , that man that is not cloathed with the long Robes of Cerists righteousnesse , he is a naked man and exposed to the wrath and vengeance of Almighty God , those men have only a cloak to cover their sinfull nakednesse and shame , that are cloathed with the robes of Christs righteousnesse . It is said of Jacob , that he obtained the blessing from his Father by being clad in the garments of his eldest brother , and so are we only blessed by God our Father , as we are cloathed with the robes of our elder brother Jesus Christ . 3. That man is a beggerly man that hath no money in his purse ; why so , though your purses be full of Gold , yet if your hearts be not full of Grace , you are very beggerly men , Luk 16. 11. Grace is only the true riches ; all the durable riches are bound up in Christ . 4. And lastly , he is a beggerly man , that hath not a house to put his head in , that is destitute of a house to lodge in , and a bed to lie on ; why so , thou that hast no interest in Christ , when thy dayes are expired and death comes , thou knowest not what to do , nor whither to go , thou canst not say with the godly man that when death takes thee hence thou shalt be received into everlasting habitations , you cannot say 〈◊〉 Christ is gone before to prepare a place for thee in heaven : So that in these four particulars you see , that a Christlesse man is a very beggerly man , having neither food for his body , nor cloathes for his back , nor money in his purse , nor a house to put his head in , unlesse it be in a dungeon of darknesse , with Devils and damned spirits . 4. Another property of a man without Christ is , that he is a blinde man : Rev. 3. 17. and knewest not that thou art wretched , and miserable , and poor , and blinde , and naked and hence it is , that wicked men during their unregeneracy are called darknesse , in Ephes . 5. 8. You were sometime darknesse , but now are you like in the Lord , walk as children of the light : So light is come into the world , and yet men love larknesse rather then light , because their deeds are evil . Jesus Christ is to the soul that which the son is to the earth , take away the Sun from the earth , and it is nothing but a dungeon of darknesse : so take away Christ from the Soul and it is nothing but a dungeon of the Devill ; though there be a Christ in the world , yet if the heart be shut , and Jesus Christ be not in thee , thou art in a state of darknesse and blindenesse . 5 Every man without Christ , is a deformed man , as you may read in Ezek. 16. 3 , 4 , 5 , 6 , 8 , 11 , and 14. verses , Thus saith the Lord God , thy Nativity is in the land of Canaan , thy Father was an Amorite , &c. and in the 6. vers . When I passed by thee , and saw thee polluted in thine own blood , I said unto thee ( when thou wast in thy bloud ) Live , yea I said unto thee when thou wast in thy bloud , Live ; when a poor childe lies weltring it its bloud , not swadled , nor washed , nor looked after , what a sad condition is it in ? and thus were you sayes God ; but then read on in the 7. verse , I have caused thee to multiply as the bud of the Field , and thou hast encreased and waxen great , &c. and so again in the 14. verse , Thy renown went forth among the heathen for thy beauty ; for it was perfect through my comlinesse that I had put upon thee , saith the Lord , Intimating that before Christ looks upon a soul , he lies weltring in his own bloud , and not able to help himself , but when he becoms comely through Christs comlinesse that is cast upon him ; if you want Christ , you want your best ornament : a man without Christ is like a body full of sores and botches , he is like a dark house without light , and like a body without a head , and such a man must needs be a deformed man. 6. Another property of a Christlesse man is that he is a disconsolate man , Christ is the only spring of comfort , and the fountain of all joy and consolation , take away Christ from the Soul , and it is all one , as if you did take away the Sun from the firmament ; if a man hath all the blessings in the world , yet if he want Christ , he wants that which should sweeten all the rest of his comforts . In Exod. 15. 23. 25. you read there of the waters of Marah , they were so bitter , that none could drink of them , but then the Lord shewed Moses a tree , which when he had cast into the waters , the waters were made sweet ; why Jesus Christ he is this tree , that sweetens the bitternesse of any outward affliction , and he can make all thy sorrowes to flee away ; there is nothing in the world that sweetens the comforts , and gives us joy , in the possession of the things of this world , more then the having an interest in Jesus Christ : it is not ( Beloved ) the having of much of the creature in your house ; but the having of Christ in your hearts , that makes you live comfortably ; all the bread you eat will be but bread of sorrow , if you do not feed upon the body of Jesus Christ , and all your drink will be but wine of astonishment , if you do not drink of the bloud of Jesus Christ ; without an interest in Christ , al your comforts are but crosses , and al your mercies are but miseries , as in Job 20. 22. In the fulnesse of his sufficiency he shall be in straits , though you have abundance of the things of this life , though you have more then enough , yet if you have not an interest in Christ , you have nothing . 7. Another property of a man out of Christ is , that he is a dead man. You know that common place in 1 Joh. 5. 12. He that hath the Son he hath life , and he that hath not the Son he hath not life , hence we read in Eph. 2. 1. that unregenerate men are dead in trespasses and sins , and the reason is , because that Christ is a Beleevers life : Col. 3. 3. Our life is hid with Christ in God , take away Christ from a man and you take away his life , and take away life from a man and he is a dead lump of flesh ; unregenerate men are termed strangers to the life of godlinesse , and therefore must needs be dead in their sins ; though they do injoy the life of a man , yet if the life that he lives be not by the Faith of the Son of God , he is spiritually dead : As for example , you know a dead man he feels nothing , do what you will to him , he does not feel it ; so a man that is spiritually dead , he does not feel the weight of his sins , though they are a heavie burden pressing him down into the pit of Hell , he is a stranger to the life of godlinesse , and past feeling , given over to a reprobate sense , so that he feels not the weight and burden of all his sins . 2. A dead man he hath a title to nothing here in this life , though he were never so rich , yet he loseth his title to all , and his riches goes from him to another ; why so , being spiritually dead , you can lay claim to nothing , neither to grace , nor mercy , heaven or happinesse by Jesus Christ . 3. A dead man is still rotting and returning to the dust from whence he came ; and so a man that is spiritually dead he fals from iniquity to iniquity , and from one sinne to another , till at last he drops down into Hell fire . 8. The last property of a Christlesse man is , that he is a damned man , if he live and dye without Christ hee is a damned man. So Joh. 3. 18. He that beleeveth not , he is condemned already , he is as surely damn'd as if he were in hell already , he that is without Jesus Christ , must needs goe without Heaven , for Heaven and Glory and happinesse are entailed upon him ; Heaven is given to none , but those that are heirs together with Christ , and therefore you that are without Christ must needs be without heaven , and consequently without happinesse and salvation , and therefore must needs be damn'd . So that you see in these eight particular properties , in what a sad and miserable condition every Christlesse man is in , and oh ! that what has been now declared concerning the wretchednesse of a Christlesse man , might provoke every soul of you to a holy eagernesse and earnestnesse of spirit , above all your gettings to labour to get Jesus Christ . SERMON , III. EPHES. 2. 12. That at that time ye were without Christ , — WE come now to the 2. Question , which I promised you to resolve . Quest . What are the Characters of a Man without Jesus Christ . This Query is very necessary , because hereby we may know , whether we are the men that are without Jesus Christ or no ; now I shall reduce these characters of a Christlesse man into these seven heads , and go over them very briefly . 1. That man that is without the Spirit of Christ , he is without any reall actuall interest in Christ : this the Apostle layes down to us in so many expresse terms in Rom. 8. 9. If any man hath not the Spirit of Christ , he is none of his : Christ and the Spirit are inseparable companions ; have the one , and you enjoy the other ; want the ione , and you are without the other ; And here ( Beloved ) to apply this more particularly , you are without any interest in Christ , if you are without the Spirit of Christ in the threefold operation of it . 1. If you are without the enlightning work of the Spirit , to teach your minds to know Christ . 2. If you are without the inclining work of the Spirit , to draw your hearts to love Christ ; And 3. If you are without the constraniing work of the Spirit , to impower your wils to obey Christ . If you are thus without the Spirit of Christ , in these three particulers , you can lay no just claim , to any interest in Jesus Christ . With what face therefore can any of you lay claim to Christs person , that are not guided by his Spirit , but are led by the corrupt dictates of your own hearts , and follow the desires of the flesh and of the minde ? you that are thus , can lay no claim to Jesus Christ , for whosoever hath not the Spirit of Christ , he is none of his : this is the first character . 2. He that is without any saving power , derived from Jesus Christ , enabling him to mortifie his bosome lusts , that man is without Jesus Christ , as in Gal. 5. 24. the Apostle tels us there , that they that are Christs , have crucified the flesh with the affections and lusts , thereby intimating , that they that have not crucified the flesh with the affections and lusts thereof , have no interest in the Lord Jesus Christ : when Christ came in the flesh , we crucified him , but if ever Christ comes into thy soul , he will crucifie thee ; they that are Christs , they do crucifie the flesh : Christ will be avenged on thy sins , and crucifie thy lusts , and kill thy corruptions , when he comes into thy soul . But here ( beloved ) I do not mean a totall subduing of sin , as if every lust and corruption should be quite subdued ; but only thus far , to give a deadly blow to sin , that sin shall not reign nor bear sway in thy soul as it hath done formerly : sin in the heart of one that is in Christ , shall be like those Monarchs spoken of in Dan. 7. 12. it is said their Dominions shall be taken away , but their lives shall be prolonged for a little season ; just so it is with sin in the heart of a beleever , the dominion of sin is taken away , but the life and beeing of it is preserved for a little season : there shall be some remainders of sin still , in the best of Gods servants , but sin shall not reign in their mortall bodies , and therefore you that never had any power to mortifie your sins , that never had any bridle of restraint to any of your lusts , lay no claim to Jesus Christ , for they that are his have crucified the flesh with the lusts thereof . I might here make use of a story ( that I have often told you of ) in the History of Scotland , there is mention made of an Island , situate in the midst of the Sea , between Scotland , and Ireland , and there was a great controversie between the two Nations , to which of the Kingdomes this Island did belong , and a great Polititian to decide the controversie , commands a great company of Toads and Frogs to be gathered together , and put into the Island , and if those venomous and unclean beasts should live there , then the Island belonged to Scotland , but if they died , then it belonged to Ireland , for no unclean creature does inhabit there : just so it is with us ; there is a great controversie between Christ and the Devill , to which thy soul does belong , why now if poisonsome lusts , & venomous sins , can live and thrive in thy soul , then you belong to the Devil ; but if these lusts and sins dy in your soul , then you belong to Jesus Christ . 3. Another Character is this , that man that is without unfeigned love to the person of Christ , that man is without any interest in Christ ; for every one that hath Christ loves him ; and every one that hath him not , loves him not : 1 Cor. 16. 2. If any man loves not the Lord Christ , let him be accursed , he that does not love Christ , hath no interest in Christ , and shall be accursed when Christ shall come to judgement . Object . Object . But some will be ready to say , If this be so , that the not loving of Christ , be an argument of the not having of Christ , wby then I think I am well enough , for I do love Christ with all my heart . Answ . Answ . I will tell thee in the very words of Christ , who it is that loves him : Joh. 14. 24. He that loveth me not keepeth not my sayings ; does not thy conscience tell thee O man , that thou dost not care for any command of Jesus Christ ? let him command what he will , you will do what you list ; you see here Christ tels thee plainly , that he that loveth him not , keepeth not his sayings ; I beseech you therefore in the fear of God , take heed of deceiving your own souls , in thinking you love Christ , when there is no such matter , but labour to love him in truth , and evidence your love to him , by keeping of his Commandemants . 4. That man that is without any saving knowledge of Christ , is without any actuall interest in Christ , there is no man that hath Christ but knows Christ ; ( Mistake me not ) I do not say that every man that hath Christ knows he hath him , for a man may have Christ , and yet not know of it , for the present ; but this I say , he that hath an interest in Christ , whosoever he be , he must know Christ in part , Joh. 8. 54 , 55. You say that God is your God , and yet you have not known him , 't is a very strange place , you say that God and salvation by him , and all is yours , and yet you have not known him . ( Oh my Beloved ) you say you have Christ , and yet you have not known Christ , he himself will convince you at the last day , of laying a false claim to him , read Joh. 1. 12. compared with the 24. and 26. verses . Now when I tell you that a man without the knowledge of Christ , is without any interest in Christ , I do not say , that those are without Christ , that have not so great a measure of knowledge as other men have ; but when you are without the knowledge of Christ , accompanyed with these two circumstances , then I can safely pronounce you to be a Christlesse man : 1. If you be without the knowledge of Christ , and yet sit down contented in your ignorance , neither desiring , nor labouring after the knowledge of him , then I may safely say , that for the present thou art without Jesus Christ , if you are like those spoken of in 2 Pet. 3. 5. For this they are willingly ignorant of , that by the word of God , the heavens were of old , and the earth standing out of the water , and in the water : or like those in Job 2. 14. that say unto God ; Depart from us ; for we desire not the knowledge of thy wayes : if you are such as these , I can safely pronounce you to be Christlesse men . 2. Not only when you are contentedly ignorant , but likewise when with obscurity in your Judgements , you adde obstinacy in your wils ; when thou art an Ignorant , and dost not know , and wilt not know , that hast not learned , and yet will not learn , but art like those spoken of in Psal . 82. 5. They know not , neither will they understand , he does not say , they know not , neither do they , but neither will they understand ; a godly man may have the former of these : although you be very ignorant , yet if you desire to know , you may have an interest in Christ ; but I am bold to say ( in case you are ignorant and yet sit down contentedly and do not care to know more , and obstinately and will not learn more ) that you have no interest in Christ , and therefore keep off your hands from Christ , lay no claim to him , for you have nothing to do with him , he is none of yours . 5. Another Character is this , that man that is without a hearing ear to the voice of Christ , and an obedient heart to the mands of Christ , that man hath no interest in Christ : I shall give you two plain texts of Scripture to prove this , one is in Joh. 8. 47. He that is of God heareth Gods word ; you therefore hear them not , because you are not of God ; they that are of God , hear his Word ; those that belong to Christ , and have an interest in him , hear his Word , not only with the ear , but with the heart , and so in 1 Joh. 1. 6. sayes the Apostle , We are of God , he that is of God , heareth us ; he that is not of God , heareth not us ; hereby know we the spirit of truth and the spirit of errour : and therefore thou obstinate and stout hearted wretch , that canst lie like a flint under the Word of God , and suffer no command to make impression upon thy spirit ; verily thou canst lay no just claim to Jesus Christ . 6. That man that uses greater industry , and takes greater complacency in the acting and committing of sin , then ever he did in the exercise of any grace or the performance of any duty , that man is without Jesus Christ . You have an excellent place for this purpose in Joh. 3. 8. 10. He that committeth sin , is of the Devill , he doth not say , he that does sin , is of the Devill , but he that commits sin with delight , that makes a trade of sin , he is of the Devill , and so on in the 10. ver . In this the children of God are manifest , and the children of the Devill ; whosoever doth not righteousnesse , is not of God , he does not belong to God , he that does not righteousnesse with delight , and complacency , with joy and industry : as he that doth commit sin , that is , act it with delight , and makes a trade of it , is of the Devill , so he that does not do righteousnesse , that is , with delight , and joy , and chearfulnesse , that man is not of Christ : you then that can sin with delight , but perform holy duties with a flat , and dead , and dull spirit , you that never took so much delight to sanctifie the Sabbath , as you have done in prophaning of it , you that never took so much delight , in the performing of duties to God , as you have done in sinning against God , lay off hands from Jesus Christ if your hearts be full of sin , you can have no interest in him ; In Joh. 9. 16. some of the Pharisees said , this man is not of God , because he keepeth not the Sabbath : This had been a very good argument , had it been well applyed , had Christ indeed not kept the Sabbath : if it may be truly said of you , that thou dost not make conscience of keeping of the Sabbath , or of performing any holy duties , I can truly say of you , that you are not of God : now then examine your selves by this argument , whether you are of God or no ; if you do prophane the Sabbath day , and make no conscience of performing holy duties , nor of sinning against God ; this shews that you are not of God ; that man that acts sin with more delight then he performs holy duties , hath no interest in Christ , as in 1 Joh. 5. 18. Hee that is born of God sinneth not , that is , he doth not commit it with that delight and complacency as wicked men do ; but he that belongs to God , he keepeth himself pure , and that wicked one toucheth him not ; that is , not so , as to make him commit sin in the former sense , but he keepeth himself , he will not give himself to commit sin with that cheerfulnesse as wicked men do ; and therefore saith the Apostle , we know that we are of God , and the whole world lyeth in wickednesse . 7. The last Character is this , that man is without any interest in Christ that backslides from the wayes of Christ , both in judgement , and in practise : ( Beloved ) when a man shall backslide from the truth of Christ in judgement , and from the exercises of holy duties in practise , when he backslides both these wayes , he is not in Jesus Christ : 2 Joh. v. 9. Whosoever transgresseth , and abideth not in the doctrine of Christ hath not God , but he that abideth in the Doctrine of Christ , he hath both the Father and the Son ; that man that sins both in judgement and in practise , he is not of God ; but he that abides in the truth of God both in judgement and in practise , he hath both the Father and the Son. Oh therefore I beseech you in the fear of God , look about you , to see whether you are the men that have a reall actuall interest in Christ or no. Are you such men as are without the spirit of Christ ? or are you without a saving power derived from Christ , enabling you to mortifie your bosome lusts ? Are you without an unfeigned love to the person of Christ , or without a true and saving knowledg of Christ ? Are you contentedly ignorant of Christ , and care not to know more ? or are you obstinately ignorant , and wil not learn more ? Are you without a hearing ear , and an obedient heart to the Word of Christ ? Do you take greater industry , and complacency in the committing of sin , then ever you did in the performance of any holy duty ? Or do you backslide from the wayes of Christ both in judgement , and in practise ? If there be a concurrence of these seaven Characters in you , then conclude that you have no interest at all in Christ , conclude then that at this time you are without Jesus Christ . Thus now I have done with the second question which I promised you to answer I shall now spend a little time in winding up what I have said in a practicall Use , and then come to the third Question . And in the application of this I shall direct my speech to two sorts of people : 1. To those that are plunged into a spirituall delusion , to say they have an interest in Christ when they have not . 2. To those that say they have not an interest in Christ when they have . Use . 1 1. To you that say you have an interest in Christ , when you have not ; give me leave to propound these 3 or 4 questions to you : first let me ask this question , Were you ever without Christ , yea or no ? If you answer no , then let me tell you thus much , that that man that sayes he had Christ ever , I may safely say he had Christ never : thou that dost say that thou hadst Christ ever since thou wert born , I can safely say that thou hadst Christ never since thou wert born , for every man is born a Christlesse man. 2. Thou that sayest thou hast an interest in Christ , let me ask you this question , How came you by your interest in Christ ? Do you think that Christ fel from heaven , into your bosome whether you would or no ? How came you by Christ then ? Did you ever make a powerfull prayer unto God for him ? Did you ever sigh , and sob , and cry mightily unto God for him ? Did you ever see your misery without him ? and beg the Father earnestly for him ? for God is not prodigall of his son to give him to those that never ask him . 3. Let me ask you this question , Did you ever see an absolute necessity in your own souls , of getting an interest in Jesus Christ ? were you ever sensible of the want of Christ , and of the worth of Christ , of the need you have of Christ , and in what a sad , and miserable , and deplorable , and damnable condition you are in without Christ ? if you are not sensible of this , you are to this day without Jesus Christ . 4. Let me ask you this question , How can you evidence that you have an interest in Christ , by your walking ? what saith the Apostle in 2 Cor. 5. 17. If any man be in Christ , he is a new creature , old things are passed away , and all things are become new ; are you new creatures ? are all your old sins passed away ? the Apostle tels you , that they that are Christs , have crucified the flesh with the affections and lusts : why now , hast thou killed any lust in thy heart , or rather do not every lust reign in thee , with as much power as ever they did ? If it be so , then surely you have no interest in Christ at all . Use . 2 Thus much for the first sort of people , those that are plunged into a spirituall delusion , we come now to the second sort of people , those that are doubting , and perplexed souls , that say they have not an interest in Christ when they have ; those which say they are without Christ , when indeed they are not , as there are many such people in the world : now to such as these I have two or three words of consolation . 1. Let me speak this for your comfort , it is a very ordinary thing with the people of God , to passe very hard and uncharitable sentences upon their own souls , and to run upon very sad mistakes in reference to their own salvation . A childe of God he sees so many lusts in his own heart , and so many sins within him , that he can scarse have a charitable thought of his own soul , as David when he said , The Lord had forsaken him , and cast him off for ever : godly men are very apt to passe very harsh censures upon their own souls . 2. Let me tell you this for your comfort , you may have Christ , and yet not know that you have him ; it may be with you as it was with Mary Magdalen when she was talking to Christ face to face , yet sayes she , they have taken away my Lord , and I know not where they have laid him ; so you may have an interest in Christ , & yet not know of it ; in Joh. 14. 4. Christ told his Disciples there , sayes he , Whither I go you know , and the way you know , Thomas saith unto him , Lord we know not whither thou goest , therefore how can we know the way ? Now the reason why they did not know , as Augustine well observes , was because they did not know their own thoughts , they thought they did not know , but yet Christ he knew that they did know . It is with a beleever sometimes as it was with Benjamin , the cup was in his sack , and yet he did not know of it : now Benjamin was the beloved of Joseph , so you may be the beloved ones of Christ , and yet not know of it . 3. To you that think you are without Christ , when you are not , let me tell thee this for thy comfort , though the having of Christ , be indispensably necessary for the bringing of our souls to heaven , yet the knowing that we have Christ is not so much necessary . As it is with a man asleep in a ship , the ship may bring him home safe to the harbour , and yet he not know of it ? so Christ may bring us through a sea of boisterous afflictions and temptations to heaven , our haven of rest , and yet we not know of it , till we come there . 4. Let me tell you this likewise for your comfort , though you do not know that Christ is yours , yet Christ doth know that you are his : wil you count your child an unhappy childe because he does not know that you are his father ? 't is no matter though the childe does not know that you are his father , so long as you know that he is your childe ; so it is no great matter though you doe not know , that Christ is yours , so long as Christ knowes that you are his , for the foundation of the Lord standeth sure , the Lord knows who are his . Thus now beloved I have done with this use that belongs to this examination , both for those that say they have Christ , when they have not ; and also for those that say they have not Christ when they have . SERMON , IV. EPHES. 2. 12. That at that time ye were without Christ , — I Come now to the 3. Query which I promised to handle , which is this ; to shew the misery and sad condition of a man without an interest in Jesus Christ : and oh that I could speak it , & you hear it , with a bleeding heart , to see in what a dismall , and doleful , and deplorable condition every poor soul in the world without Christ is plunged into : I shall reduce all that I have to say , touching this particular , under these two heads , to shew you 1. Positively , what he undergoes : and 2. Privatively , what he wants : I shall run over them briefly . 1. For the Positive part , the misery of a man out of Christ , lies in these three particulars : there are these three great evils , that every man out of Jesus Christ lies under . 1. A man out of Christ is surrounded and compassed about with misery , which way soever he turns himselfe , and to illustrate this the more fully , I shall heare lay you down 8. particulars , wherein a Christlesse man is compassed about with miseries on all sides ; Thou art surrounded with misery , Oh Christlesse man , if thou lookest either outward , or inward ; upward or downward ; forward , or backward ; on thy righthand , or on thy left ; nothing but miseries accompany thee . 1. If thou lookest outward , all the creatures are armed against thee ; and hence it is so often exprest in Scripture , that the Beast shall be at war with the wicked , but at peace with the godly : all the creatures are against thee to avenge their Masters quarrell . 2. Look within thee , and there you shall finde a galling , an accusing , and a condemning conscience , haling thee to the judgement seat , and witnessing against thee , thy conscience shall be like a thousand witnesses , to witnesse against thee , and to register and enroll all thy sins till the day of judgement . 3. Look upwards into the heavens , and there is nothing but an angry God , a severe Judge ; that hath a flame of fire , a furbished sword , and a sharp arrow , and all against thee , as in Rom. 1. 18. The wrath of God is revealed from heaven , against all ungodlinesse and unrighteousnesse of men ; that hold the truth in unrighteousnesse . 4. If you look downwards , there is death ready to receive you , which is but as a back-door to let you into hell , and if you look lower , there is nothing but a dungeon of darknesse , where infernall spirits are reserved in chains of darknesse , to the judgement of the great day . Which way soever a Christlesse man looks there are nothing but miseries accompany him ; if he looks outward , there the creatures are against him ; if he looks inward , there is a galled , and accusing conscience ready to accuse him ; if he looke above him , there is an angry God against him ; if he look below him , there is the Devill ready to receive him : a Christlesse man is in a most sad and dolefull condition , as I might exemplifie by this familiar similitude ; Suppose a man were falling into a great and dark dungeon , wherein there were nothing but Toads and Serpents , and all manner of venemous beasts , and as he were falling in , should catch hold of a twig of a tree that might grow over the mouth of the dungeon ; and then suppose a lean beast should come and begin to gnaw and bite off that twig , what a miserable case will that poor man be in ? why just so it is with thee oh Christlesse man , thy life in this twig , and death is the lean beast that is biting off this twig of life , and then thou failest down into a dungeon of darknesse , there is nothing but the twig of life between thee and hell . 5. If you look before you , there is nothing but misery likewise approaching thee ; and these are the snares and temptations the Devill layes in thy way to ensnare thee , and intice thee to sin ; there is not a step thou treadest , nor any company thou goest into , but the Devill layes a trap to ensnare thee . 6. If you look behinde you , there is nothing but a huge heap of past sins unrepented of unsatisfied for , and unpardoned , that are able to sink thee into the bottomelesse pit of hell , how then canst thou think of thy past sins but with a sad heart ? how dreadfull is it to consider how many thousands of sins thou hast been guilty of and yet never hast been humbled for them , nor never shed one penitentiall tear for them ; the guilt of the least of them , being enough to plunge thee into hell for ever . 7. Look on thy right hand , and there are all the blessings of God , all thy fullnesse and prosperity ; thy riches , and great estate , are all made a curse to thee : God gives a wicked man riches for his hurt , Eccles . 5. 13. Prosperity shall kill the soul of the wicked : Oh Christlesse man thy riches and prosperity , are all instruments and means to further thy everlasting ruin and destruction . 8. Look on thy left hand , and there are all the miseries , and afflictions , and sufferings , and reproaches , and diseases , and sad accidents that you meet with , as so many forerunners of those unutterable , and untolerable , and unsupportable sufferings , which a Christlesse man shall undergoe to all eternity . Oh then unhappy man that thou art , that hast not an interest in Jesus Christ ! without thee , and within thee ; above thee , and below thee ; before thee , and behinde thee ; on thy right hand , and on thy left , there are nothing but miseries accompanie thee on every side . Thus much for the first positive part , of the misery of a Christlesse man ; it is a very sad point that I am now upon , and therefore I shall sweeten all in the close , with two or three words of consolation . But 2 ( Beloved follow me now ) Thou that art a Christlesse man or woman , thy misery in the positive part of it lies in this , there wil be nothing in the world so dismal and intolerable to thy soul , as the apprehensions of a God without Jesus Christ : God that is an amiable , and desireable , and an universall good in Christ , yet out of Christ , this great God that is so good and rich in mercy , and free in grace , is cloathed with red , and Scarlet ; you that are out of Christ , cannot look upon God , but with dreadfull apprehensions of him : you cannot look upon God , as a God of mercy to pardon you , but as an angry Judge ready to condemn you , not as a friend that seeks your welfare , but as an enemy that sets himself in battel array against you to ruin you : you cannot look upon him as the Rock of Ages , in the clifts whereof you may finde safety , but as a burdensome stone , the weight whereof will beat you down and grinde you to powder : you cannot look upon God as a Refiners fire to purge away your drosse , but as a consuming fire and everlasting burning to consume you to ashes ; these , these are the awakening , and soul-affrightning apprehensions , which every poor soul that hath not an interest in Christ , must see , the apprehensions of God will be very dreadfull to you . 3. Your misery in the positive part of it , lies in this , that all the creatures and blessings you injoy in the world are acurse to you ; for all blessings are given in and through Christ , there is no blessing given thee as a blessing , nor no mercy as a mercy , if Christ which is the mercy of all mercies be not given to thee : and here I shall shew you your misery in this particular , under these five heads . 1. To have an estate is a blessing of God , but yet all the estate , and revenues , and substance which you have gotten , by the labour of your hands , and the sweat of your brows are all accursed to you , if you have not an interest in Jesus Christ , as in Deut. 28. 17 , 18. Cursed shalt thou be in the City and cursed shalt thou be in the field ; cursed shalt thou be in thy basket , and in thy store ; cursed shalt thou be in the fruit of thy body , and of thy land , in the encrease of thy kine , and in the flocks of thy sheep ; cursed shalt thou be when thou goest forth , and cursed when thou comest in : and so in Job 20. 15. He shall swallow down riches , but he shall vomit them up again : and in Eccles . 5. 13 sayes Solomon , There is a sore evill which I have seen under the Sun , namely riches kept for the owners thereof to their hurt . 2. You are cursed in your house likewise , as in Job 28. 15. The terrours of God shall dwell in the taberuacles of the wicked , and brimstone shall be scattered throughout his habitation : and so in that place I quoted before , Deut. 28. 19. 3. He is cursed in his name , as in Prov. 16. 7. The name of the wicked shall not . 4. He is cursed in his calling , as in Prov. 21. 4. The ploughing , of the wicked is sin , and in Deut. 28. 20. The Lord shall send upon thee cursing , vexation , and rebuke , in all thou settest thy hand unto , for to doe . 5. He is cursed not only in his estate , in his house , in his Land , in his calling , but in his eating and drinking too ; you have a strange expression for this in Job . 20. 23. When he is about to fil his belly , God shall cast the fury of his wrath upon him , and shall rain it upon him when he is eating ; so in Psal . 38. 30 , 31. While the meat was yet intheir months , the wrath of the Lord came upon them . Thus then you see the positive part of mans misery out of Christ , what he undergoes : We come now to shew you the privative part , of his misery , what hee wants ; and here very much might be spoken in declaring the misery of a Christlesse man in the privative part of it , in those things which he wants in being without an interest in Christ ; but I shall run over this briefly , and comprise all that I have to say to you under these six heads , and then come to the application : first then , are you without Christ ? why then you are without strength , as in Joh. 25. 5. Without me you can de nothing , saies Christ ; nay Paul goes further in 2 Cor. 3. 5. We are of our selves as of our selves , sayes he , not able to think a good thought , but all our sufficiency is from God : herein lies the misery of a man out of Christ , he is able to do nothing , he is like Sampson without his hair , he that before could break Iron bands like so many straws , now his strength was no more then another mans : ( Beloved ) you are very weak indeed , if you want Christ ; in Esai . 45. 54. it is said there , that Christ is made unto a beleever , righteousnesse and strength ; now if you want Christ , you want righteousnesse by way of acceptance , and you want strength by way of assistance . But here to branch out this more particularly , I shall shew you in five particulars , wherein a man without Jesus Christ wants strength . 1. Every man out of Christ , wants strength to perform any duty , as in Rom. 8. 26. We know not what to pray for , as wee ought , we are able to doe nothing that is spiritually good of our selves , all our duties and services , without the righteousnesse of Christ added to them , are but like so many ciphers , now you know put 1000. ciphers together , and they make no sum , but if one figure be prefixt to them , they make an innumerable number ; why so all our duties of themselves are worth nothing , but then Christ being added to them , that puts an estimate upon them , and makes them of a considerable value and worth . 2. You are without strength to exercise any grace ; a dead man is as well able to stir , as a man without Christ is able to step one step heaven-ward ; if God should say , I will save thy soul and give thee heaven , couldst thou but perform one duty , or exercise one Grace , thou couldst not do it , and therefore Christ tels us in Joh. 15. Unlesse you be in me , you can bring forth no fruit . 3. Without Christ thou art without strength to subdue any lust ; Oh how unable art thou to keep under a predominant and a turbulent lust ! every sin will prevail and domineer in thy soul : in Gal. 2. 20. sayes Paul , I have crucified sin , yet not I , but Christ that liveth in me : the messenger of Satan , that was sent to buffet Paul , had prevailed over him , if Christ had not helped him ; you are not able to subdue any lust without Christ . 4. You are without strength to resist any temptation ; in Ephes . 6. 10. Paul exhorts them there , to be strong in the Lord and in the power of his might , not in the power of their own might , for they were not able to stand of themselves by their own strength , but be strong in the Lord , and in the power of his might ; so David when he came to fight against great Goliah , had he gone out to meet him in his own strength , he had been overcome and devoured , but he went against him in the name , and in the strength of the Lord of hosts . 5. A man without Christ is without strength , to bear or undergoe any afflictions , every affliction that is but like a feather , to one that is in Christ , will be like a lump of lead upon thee ; a godly man if he hath any way withdrawn himself from Christs aid and assistance , a little affliction will sinck him , for , it is given us of God , not only to do but to suffer for his sake , Phil. 2. 21. Intimating , that unlesse God doth enable us to suffer , we are not able to bear up our spirits under any affliction . Thus then you see , that if you want an interest in Christ , you want strength in these five particulars , to perform any duty , to exercise any grace , to subdue any lust , to resist any temptation , or to bear any affliction ; but 2. If you are without Christ , you are not onely without strength , but without growth likewise ; Jesus Christ is to the souls of men , what the warm beams of the Sun are to the earth , take away the influence of the warm beams of the Sun from the earth , and then all the grasse of the field and every hearb and green thing will die and wither away presently : so Christ he is our Sun of righteousnesse , take away Christ from a man , and there wil no blossomes of grace bud forth in that mans heart : Adams stock is a barren root , upon which no branch of grace will spring forth ; you can never bring forth any fruit unto God , unlesse you be graffed not upon Adams Stock , but upon the Stock of the root of Jesse ; a man during his unconverted estate , he is the Devils slave , and he never brings forth fruit , till he come to be in Christ ; only in and through Christ , we are enabled to bring forth acceptable fruit unto God. 3. Without Christ , thou are likewise without worth , though thou art the son of a Noble , and of the off-spring of Princes , that canst lay claim to thousands and ten thousands per annum , yet without Christ thou art poor , and wretched , and miserable , and blinde , and naked , Rev. 3. 17. For it is Christ alone that is the repository and storehouse of all wisdom and knowledge , and all the treasures of it are bound up in him . 4. Without Christ you are without comfort : this is a deplorable misery , a man without Christ , is without comfort . As that would be an uncomfortable dwelling , where the Sun should not shine by day , nor the Moon by night : even so would thy soul be very disconsolate , if Christ did not shine in upon thy heart , the comforts of a child of God does either ebbe or flow , as Christ either comes to him , or goes from him . 5. Without Christ thou art without liberty . If the son make you free , then are you free indeed , Joh. 8. 36. And unlesse the Son make you free , you are slaves indeed , slaves to sin , slaves to your lusts , slaves to the creatures , and slaves to the devill by whom you are taken captive at his will , you are never free men and women till the Son make you free . 6. If thou art without Jesus Christ , thou art without beauty , thou art only like a carkasse without life , or a body without a head ; it is Christ only , that gives us beauty and comelinesse . Ezek. 16. 14. And thy renown went forth among the heathen for thy beauty , for it was perfect through my comelinesse that I had put upon thee , saith the Lord God ; if we have not the comelinesse of Christ put upon us , we are not comely ; you have a pretty passage in Luk. 2. 32. Christ is there called the glory of the children of Israel , Christ is the glory of the children of Israel that doe beleive in him : there is no glory , but a body full of sores and botches , in all those that are out of Christ . And thus now ( Beloved ) I have done with the Doctrinall part of this point , that every man , during the state of his unregeneracy , is without any actuall interest in Christ : we come now to the application , and here I might say to you as a learned Author was wont to say , when he had been handling any terrible subject , and treating upon Doctrines of terrour , he would alwayes say in the close , Oh godly man , this belongs not to thee : so may I say to you , thou godly soul , this appertains not to thee , the misery and sad condition of a man out of Christ , belongs not to thee , thou doest not now hear the sentence which shall be passed upon thee , but thou dost now hear the misery , that thou art freed from , and redeemed from : Use . The Use that I shall make of this , shall be by way of consolation , and the Lord uphold and comfort the hearts of all you that can lay a just claim to Jesus Christ . 1. Happy , Oh thrice happy are you , that ever you were born , that have an interest in Jesus Christ , for though God be cloathed with majesty great and terrible in himself , yet you can look upon him , under apprehensions of love and mercy , peace , goodnesse , tendernesse , and kindnesse ; you are to look upon God not as an angry Judge to condemn you , but as a Father of mercy to comfort you ; not as an adversary in battell array against you , but as a friend reconciled to you ; not as a burdensome stone , that may grind you to powder , but as the rock of Ages , in the clifts whereof you may finde safety : you are to look upon God , not as a consuming fire to burn you , but as a refiners fire to purge away your drosse , and sin , and corruption ; it is Christs bloud only that quencheth the fire of Gods anger . So that now you may look upon God under all these apprehensions of love and mercy , peace , pardon , and reconciliation , &c. if you have an interest in Jesus Christ . 2. Happy , yea thrice happy are you , in having an interest in Christ , for though you have nothing here in the world , yet you have all things : you have all things in having an interest in Christ that hath all things : you may say as Paul said of himself , 2 Cor. 6. 10. As having nothing , and yet possessing all things ; though thou wantest many things here below , yet if thou hast an interest in Christ , thou hast all things . It may be thou mayest eat of the bread of affliction , and drink of the water of adversity , yet happy art thou , if withall thou canst but drink draughts of Christs bloud , if Christ bids thee eat of his body , and drink of his bloud , as in Cant. 5. 8. Eat oh friends , drink , yea drink abundantly oh my beloved . Happy are you that are cloathed with the long white robes of Christs righteousnesse : though you have nothing here below , yet you have all things , in having Christ that hath all things , 1 Cor. 3. 22. All is yours , and you are Christ . Object . Object . But here some may object and say , how can this be , how can it be said that a beleever hath all things , when many times he hath the least of the things of this world . Answ . Answ . I answer , a beleever may be said to have all things , these four ways : 1. He hath all things equivalently . 2. All things conditionally . 3. All things finally : And , 4. All things inheritively . 1. A beleever hath all things equivalently , that is , in having Christ , he hath as good as if he had all things , he hath that which is of more worth , then if hee had all the World ; that man is not accounted a rich man that hath much lumber and houshold-stuffe in his house , but he that hath many Jewels in his cabinet : why now Christ hee is the pearle of great price , the jewel of all jewels , in having Christ you have all things , in regard you have that which is more worth then all things . 2. A beleever hath all things conditionally : if such a thing bee for thy good that thou desirest , thou shalt have it , bee it what it will be , as in Psal . 84. 11. The Lord will give grace and glory , and no good thing will hee withhold from those that live uprightly , hee hath all things conditionally . 3. A beleever hath every thing finally , that is , the Lord intended that every creature that he made , might be for his use , the sun , moon , and stars , and all the other creatures were made for them , nay and all the Angels in heaven were made to be ministring spirits to the heirs of salvation . 4. All things are a beleevers inheritively , by way of right and inheritance : though he may not have all things in possession , yet he hath all things by way of reversion , hee hath a right and claim to every thing , Psal . 37. 11. The meek shal inherit the earth . But now it may be I speak to many a poore godly man or woman , and tell them all is theirs , when it may be they have not a penny to buy bread to put in their bellies : why yet beloved let me tell you , though you have nothing , yet you have Christ that is worth all things , though you want other things , yet you doe not want Christ : Beloved , you may want outward blessings , and yet not want Jesus Christ ; you may want food to put in your mouthes , and yet not want the bread of life , the Lord Jesus Christ to feed upon ; you may want clothes to cover your nakedness , and yet not want the long robes of Christs righteousnesse to cover your sinfull nakednesse ; you may want friends to comfort , help , and relieve you , and yet not want Christ to be your friend . There is some thing yet behind , by way of Consolation , but I must defer that till another opportunity . SERMON , V. EPHES. 2. 12. That at that time yee were without Christ , — WE come now to lay down some other things by way of comfort , to those that have an interest in Christ : and oh that you that are Citizens of Heaven would read over your large Charter of Mercies , that is sealed to you in the bloud of Christ , read over those many benefits , and comforts that you have by Christ , that none in the world enjoy , but you onely that have an interest in him : I shall reduce all that I have to say concerning this particular under these 7 heads ; you that lay an undoubted claim to Christ , you may lay claim to this sevenfold benefit by him . 1. You that have an interest in Christ , you have all things though you have nothing : this I touched upon before , you may say with the Apostle , as having nothing , yet possessing all things , though you may be without wealth and riches and Olive yards , yet herein lies your comfort , you are not without Christ , and in having him you have al things though you have nothing , for all things are given you , in and through Christ by way of entaile , as in 1 Cor. 3. 22. All things are yours , and yee are Christs . I shall a little explain this place to you ; sayes the Apostle , Whether Paul or Apollos , or Cephas , or the world , or life , or death , or things present , or things to come , all is yours , and you are Christs , and Christ is Gods : Whether Paul , or Apollos , or Cephas , ( that is ) all the Ministers of Christ , if you have an interest in Christ , Christ hath given gifts to his Ministers for your sakes : so that you may lay claim to all the Ministers of Christ , Paul is yours , and Apollos is yours , they are yours , because they are your lights , to guide you in the way to heaven , through the darke wildernesse of this world ; they are your Pastors , to feed you with knowledge and understanding , in the Mysteries of Salvation ; they are your Shepheards , to gather you into the fold of Jesus Christ ; they are your builders to hew and square and make you fit for Christs spirituall building ; they are your con●●ctors or the friends of the Bridegroome , to make up a compleat match between Christ and you ; ( I speak only in Scripture phrase ) they are your Vine-dressers to prune you , and make you fit to bring forth fruit unto God : Thus all the gifts of all the Ministers in the world are intended by Christ for the good of his children ; if there were no godly men in the World , there would be no Ministers in the World , and therefore these people that will heare onely one kind of Ministers , such as they affect , and slight all else , they straighten their own priviledges , for all the Ministers in the World are given by Christ for the benefit of his children . But then again says the Apostle , Whether Paul , or Apollos , or Cephas , or the World , all is yours : you have a right to all the World , not only a civil right , but a religious right , The meek shall inherit the earth . So that if you could go to the top of an exceeding high Mountain , and look over all the whole World , you may say , Behold , I see all this is my Fathers ground , and he hath given it to Christ , even the heathen for his inheritance , and the uttermost parts of the earth for his possession , and I having an Interest in Christ , am thereby a coheire and joint heire with him . 3. Life is yours likewise ; God hath given you your lives that in that little space of time , you might provide for eternity , and labour to know God and worship him aright . 4. Death is yours likewise , death is but as it were a lanching of you forth into an Ocean of endlesse joyes and pleasures , but as a trap-doore to let you into heaven ; if you should never dye you would bee but miserable creatures ; but God hath appointed death to be a means to let you into Heaven . Whether wee live , we live unto the Lord , or whether we dye , we dye unto the Lord , so that living or dying , we are the Lords . 5. Things present are yours , which includes in it , either present mercies , or present afflictions ; 1. present mercies are yours , as having a right to them , and beholding the goodnesse of God in them , and praising God for them , and as serving God with them , and as doing good to others by them . 2. Present afflictions are yours likewise , to humble your hearts , to wean you from the world , to quicken your desires after heaven , to purge out your corruptions , and exercise your graces , and the like ; whatsoever present condition thou art in , that present condition bee it what it will be , shall work for thy good . 6. Things to come are yours too ; if afflictions come , or temptations come , or trouble , or want , or famine , or pestilence , or imprisonments , or any thing come , they are all yours , they are ordered by Christ to be for your good ; and so if mercy comes , and the blessings of another world , they are all yours , Heaven and Happinesse , and Glory , Life & Salvation are all yours . Here then ( Beloved ) you see the first branch of a mans happinesse , that hath an interest in Christ , in having Christ he hath all things , though hee hath nothing , because he hath him that hath all things : this is the first . 2. That man that hath an interest in Christ , his second consolation lies in this , that all that Christ hath is his : and ( oh my Beloved ) this is a golden mine , that will afford you many pretious comforts , I shall give them to you under these five or six particulars . 1. If you have an interest in Christ , then Christs Father is your Father . 2. Christs Spirit is your Spirit . 3. Christs Righteousnesse is your Righteousnesse . 4. Christs Graces are your Graces . 5. Christs Peace is your Peace ; And 6. Chr. Sufferings are your Sufferings . And ( oh Beloved ) see what a large field you may here walk in : 1. If you have an interest in Christ , his Father is your Father , as in Joh. 20. 17. saith Christ , Behold I ascend to my Father and your Father , to my God and your God ; Christs Father is a Beleevers Father . 2. Christs Spirit is your Spirit ; in John 14. 8. sayes Christ , I will pray to my Father , and he shall give you another Comforter , which shall abide with you for ever , even the Spirit of truth , whom the World cannot receive , because it seeth him not , but you see him and know him , for he dwelleth with you and shall be in you . 3. Christs righteousnesse is your righteousnesse . Jer. 23. 6. And this is the name whereby he shall be called , The Lord our righteousnesse ; So in 1 Cor. 1. 30. Christ is made of God unto us wisdome , righteousnesse , sanctification and redemption . 4. His Graces are your Graces . Joh. 1. 14. Christ is full of grace and truth , Why ? That out of his fulnesse we might all receive grace for grace , that is , for every Grace that is in Jesus Christ , according to our proportion and capacity we shall receive from him . 5. His peace is your peace . Joh. 14. 27. My peace , sayes Christ , I leave with you , my peace I give unto you , the peace that we enjoy is from Christ . 6. Lastly , Christs sufferings are your sufferings , God looks upon his sufferings for you , as if you in your own persons had done and suffered what he did , the just hath suffered for the unjust to bring you to God ; the sufferings of Christ do as effectually bring you to God , as if you in your own persons had suffered upon the crosse as he did , nay it doth it a great deal more , for our sufferings could not have done it . Thus having an interest in Christ , all that Christ hath is yours . 3. Take this for your comfort , that all that you have is Christs ; I shall sum up all that I have to say , concerning this , under these three comprehensive particulars : 1. Your sinnes are Christs to pardon them , and satisfie Gods justice for them . 2. Your sufferings are Christs to sanctifie them ; And 3. Your bodies and soules are Christs to save them . 1. You that have an interest in Christ , your sins are his to pardon them , Esay 53. 6. The Lord hath laid on him the Iniquity of us all , the chastisements of our peace were laid upon him , and by his stripes we are healed , hee bore our sins in his own body on the tree , and to this purpose the Apostle hath an expression in 2 Cor. 5. 21. He was made sin for us , that we might be the righteousnesse of God in him ; Christ was no sinner , but hee was made a sinner for us , he bore our sins upon him , our sinnes are Christs to pardon them . 2. Our sufferings are Christs sufferings to sanctifie them unto us . Act. 9. Christ says to Saul ; Saul , Saul , why persecutest thou me ? hee lookes upon the injuries and wrongs , that are done to his people , as if they were done to him . 3. Your bodies and soules are Christs to save them ; our members are Members of Christs body , as in 1 Cor. 6. 15. says the Apostle , shall I take the Members of Christ , and make them Members of an harlot ? God forbid : thy bodie is Christs , and thy soule is Christs , the Apostle hath it in so many expresse tearms , in 1 Cor. 6. 19 , 20. What know you not ( says the Apostle ) that your bodies are the Temples of the Holy Ghost , which is in you , which you have of God , and you are not your own ; for you are bought with a price , therefore glorifie God in your bodies and souls which are his . Thus you see what a large field of mercie al you that have an interest in Christ , have here to walk in , you have all things , though you have nothing , all things equivalently , all things conditionally , all things finally , and all things inheritively : all the Ministers of Christ are yours , the whole world is yours , life and death is yours , things present are yours , whether present afflictions , or present mercies , things to come are yours , whether afflictions , or temptations , or trouble , or want , or any things ; and mercie to come is yours , as life and Salvation , Heaven and Happinesse , all is yours ; all that Christ hath is yours , Christs Father is your Father , his Spirit is your Spirit , his righteousnesse is your righteousnesse , his graces are your graces , his peace is your peace , and his sufferings are your sufferings ; and all that you have is Christs , your sins are Christs to pardon them , and your sufferings Christs to sanctifie them , and your soules and bodies Christs to save them : I might here adde one head more , that all your duties and services are Christs too , he persumes them with the sweet odour of his merits , and so presents them , and makes them acceptable to God , hence it is that you read in the Revelation , that Christ addes his incense to the prayers of all his Saints ; and this is a very great consolation . 4. All you that have an interest in Christ , take this for your comfort , that the having of Christ is that which will sweeten all the crosses and afflictions , and adverse conditions that you meet withall here in this world ; the having of Christ will sweeten every trouble , as I told you before ; what the tree was to the waters of Marah , that Christ will be to every sad and dejected soul in every troublesome condition , the waters of Marah were so exceeding bitter none could drink of them , but when the tree was cast into the waters then they became sweet : Why so it may be thy condition here in this world is as the waters of Marah , full of bitterness and sorrow , and trouble and affliction , but now doe but cast this tree of life , the Lord Jesus , into these waters , and then this will convert them from waters of Marah , bitter and troublesome , to be rivers of joy and streams of comfort . Christ will be to thy soul as the honie in the Lions bellie was to Samson , it became good for food to feed upon ; it may be afflictions and troubles may come in upon thee like a roaring Lion , but Christ is as the hony in this Lion , that sweetens all thy sorrows and makes them advantagious and comfortable for thee . I might apply to this purpose what an Author observes concerning the water of the Sea , it is very salt in its self , but when it comes to run through the bowels of the earth , it then loseth its saltnesse and becomes pleasant ; why so though thy condition here in the world be full of sharp and sore afflictions , yet when these come to run through Christ , he sweetens them all unto thee . Great is your comfort in having an interest in Christ , for this is that which sweetens all the crosses and troubles you meet withall here in the world : and ( Beloved ) doe but seriously consider of it , and let mee a little reason the case with you , What though thou mayst feed upon the bread of sorrow , yet how canst thou be uncomfortable , when withall thou feedest upon the bread of life the Lord Jesus Christ ? What though thou mayest drink the water of affliction and wine of astonishment , yet how canst thou be uncomfortable , so long as thou dost drink drops of Christs bloud ? What though you have not a house to put your head in , yet let this be your comfort , that you have a house preserved for you , a building not made with hands , eternall in the heavens : What though you have nothing but a stone for your pillow to lay your head upon , when every night you lay your head in the bosome of Jesus Christ ? Thus much concerning the fourth consolation . 5. All you that have a reall and well-grounded interest in Christ , herein lies your comfort , that in and through Christ , you may look upon God ( that in himselfe is cloathed with dread and terriblenesse ) with a great deal of joy and comfort . Christ makes all the attributes of God to be delightfull and comfortable to thee , that though God be a consuming fire to burn up thy soul like stubble out of Christ , yet in Christ you may look upon God as fire , but yet so as that Christ interposeth between you and it ; Christ is as a skreen between the fire of Gods wrath and you ; thou art to look upon God , not as an enemy that sets himselfe against thee , but as a friend reconciled to thee ; not as an angry Judg that is desirous to condemne thee , but as a mercifull Father that is willing to pardon thee , you are not to looke upon God cloathed with dread and terrour , but with mercy and compassion ; that God that will frown upon thee out of Christ , yet bring but a Christ in thy armes , and present him to God the Father , and then hee will turn away his anger from thee , and behold thee with a smiling countenance , thou being in Christ and Christ in thee , and God being well pleased with his Sonne , must needs bee well pleased with thee too ; great is your benefit by having an interest in Christ ; I may say in this case what Elisha the Prophet said to King Jeroboam , 2 King. 3. 14. Verily , sayes hee , were it not that I regard the person of Jehosaphat King of Judah , I would not looke toward thee nor see thee ; just so does God say to us , were it not for my Sonne Jesus Christ , you should never see my face , nor have a good look from me . 6. If thou hast a real interest in Christ , then this is another part of thy comfort , that God the Father doth as truly accept of thee in his Sonne , as if thou hadst in thine own person done and suffered what Christ did , this is a great benefit , God accepts of what Christ hath done for us , as if we had none it our selves , as in Ephes . 1. 6. Hee hath made us accepted in the beloved , that is , in Christ . God lookes upon thee in Christ , and accepts of all thy duties and performances , as well as if thou hadst prayed as well as ever Christ prayed , and done and suffered as much as ever Christ did . 7. Art thou now in Christ ? well take this for thy comfort , thou maist be confidently assured , that thou shalt bee one day with Christ . This is the last consolation , and I shall give you a pregnant text to prove it , though it be not so well understood in the common reading of it as it should bee , Rom. 8. 10. ( sayes the Apostle ) if Christ be in you , the body is dead because of sinne , but the Spirit is life because of righteousnesse . What is the meaning of this , the body is dead because of sinne ? the meaning is not , that the body does mortifie sin , but the body is dead because of sin , that is , sin shall bring your bodies to the grave , but your spirits shall live because of righteousnesse , ( that is ) the righteousnesse of Jesus Christ ; through the righteousnesse of Christ your souls shall live for ever in glory with Christ , though your bodies die , and sin bring them to the grave , yet the killing of your bodies shall but make way for the living of your spirits ; being in Christ here , you shall for ever live with Christ in glory hereafter , the death of your bodies shall but give you an entrance into Glory , and therefore why should death be grievous to those that are in Christ Jesus ; for death is but as it were the marriage day wherein Christ and their soules shall bee united together ; if Christ bee in you , your bodies shall die because of sin , but your spirits shall live because of righteousnesse : You have another pertinent place to prove this in Joh. 17. 23 , 24. sayes Christ there , I in them , and thou in me , that they may be made perfect in one , and that the world may know that thou hast sent me , and hast loved them as thou hast loved me ; and Father I will , that they also whom thou hast given me be with me where I am , that they may behold my Glory which thou hast given me . Some conceive that this prayer of Christ was made onely for the Apostles , that they might be where Christ was in heaven ▪ but if you marke the precedent words , you shall find that it was for all Beleevers , for saies Christ himself , neither pray I for these alone , but for all those that shall beleeve in my Name to the end of the world . Great is your comfort in having an interest in Christ here , you shall one day reign with him for ever in Glory . Thus I have done with these seven consolations to those that have a real and well grounded interest in Christ , I have onely now a word or two , by way of Use to apply and set home what I have said concerning this particular . Use . Here you see what unspeakable comforts redound to you that have an interest in Christ , you have all things though you have nothing , Christ is yours , and all that Christ hath is yours , and all that you have is Christs , Christ sweetens all afflictions and crosses to you , and the having of Christ represents God the Father to you , not with terrour and dread , but with goodnesse , and meeknesse , and loving-kindnesse , and mercy , and long-suffering , and through Christ God doth as freely accept of you , and of what you doe , as if it were done as well as ever Christ did it , and being in Christ here , you shall for ever live with Christ in glory hereafter : Oh how should all these mercies and priviledges , stir up all those that have yet no part in Christ , never to give rest to their eyes , nor slumber to their eye-lids till they have gotten an interest in him ! SERMON , VI. EPHES. 2. 12. That at that time ye were without Christ , — LEst any of you that hear mee this day should lie under a spirit of delusion and think that all that I have said touching the happinesse of those that have an interest in Christ belongs to them when it doth not ; I shall therefore spend this houre in shewing you some characters whereby you may know whether you have a real interest in Christ or no : this is the needfullest point that ever in my life I prest upon you , and the Lord give you grace to lay these characters close to your own hearts , and by them seriously to examine your own souls whether you have a reall interest in Christ or no : but before I give you these characters , give me leave by the way to premise these three or four Cautions or cautelary conclusions , which will the better make way to the handling the point in hand . Caution 1 1. Take this caution , that men may be strongly conceited and opinionated , that they have an interest in Christ when they have not : I shall give you a plain text for this in 2 Cor. 10. 7. Doe you look on things after the outward appearance ? ( sayes the Apostle ) if any man trust to himself , that hee is Christs , let him of himself think this again , that as he is Christs , even so are we Christs : This is a very notable place ; there were some among the Corinthians that were strongly conceited they did belong to Christ , when they did not ; and had an ill opinion of the Apostles , and thought they did not belong to Christ ; and to such as these the Apostle Paul here speaks : men may be strongly conceited they have an interest in Christ , when there is no such matter , as it was with the Church of Laodioea , in Rev. 3. 17. Thou sayest I am rich and increased in goods , and have need of nothing : and knowest not that thou art wretched , and miserable , and poor , and blinde , and naked . 2. Another cautelary conclusion I would have you take notice of , is this ; that in laying down the characters of a man that hath an interest in Christ , I do not so presse them , as that unlesse you have them all in you , you cannot have an interest in Christ , for if you have but one of them in you , in truth and sincerity , it is an evidence that you have an interest in Christ : I give you this caution for fear of casting down any poor dejected soul ; if you have but one link of this golden chain , you have as sure hold , as if you had all of it . 3. In laying down these characters of one that hath an interest in Christ , I lay them down onely in the affirmative , not in the negative , that is , all those that have these characters in them , may be confidently assured , that they have an interest in Christ : but I do not say , that those that have not these characters in them , have not an interest Christ , for should I say so , I should cast down many a humble and dejected soul : I do not say , that if you have not these characters in you , you have no interest in Christ ; but this I say , that you may confidently and indubitatively know and be assured , that you have an interest in Christ , if you finde these things in you . 4. Lastly , take in this caution likewise , that in giving you these Characters , I shall not presse them so , as if the having of all these in exercise and feeling , and in your own apprehensions , can only evidence your having an interest in Christ , but if you have them in habit , and in truth , though not in exercise and practise , it is sufficient to evidence your interest in Christ . For a poor soul may have many graces of Gods Spirit in truth in him , though he doth not feel , and exercise , and apprehend them in himself , as I told you it was with Mary Magdalen ; she talked to Christ face to face , and sayes she , they have taken away my Lord , and I know not where they have laid him . And thus I have done with the cautions , or cautelary conclusions , wherein I have only made way for my better proceeding , in giving you the severall Characters of a man that hath a reall interest in Christ , and I wish to God they may be all engraven upon every one of your hearts , that you may be unquestionably assured in your own souls , of your interest in him ; I shall reduce all I have to say concerning this particular under these 12. heads . 1. That man that hath an interest in Christ , he is cast out of himself ; that is , he is cast out of all conceit of his own self-sufficiency and righteousness , good works or merits : no man is in Christ , but he is out of himself ; this character the Apostle gives you in Phil. 3. 8 , 9. Yea doubtlesse , ( saith he ) I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord , for whom I have suffered the losse of all things , and do count them but dung , that I may win Christ , and be found in him , not having on my own righteousnesse : Here Paul having won Christ , would not be found , having on his own righteousnesse ; the Apostle doth not mean his own righteousnesse in point of being , but in point of dependence , not having on his own righteousnesse to be justified by it ; in that regard he would not be found having it on . So in 1 Cor. 4. 4. sayes the Apostle there , I know nothing by my self , now one would think this man were a very holy and exact man ; for sayes he , I know nothing by my self , that is , I know no sin upon my soul , that I perform wittingly or willingly : but mark the next words , yet sayes he , am I not hereby justified ; he was quite out of conceit of all the good works that ever he did : every man that is in Christ , he is out of himself ; he sees his own in sufficiency , and Christs all-sufficiency ; he sees his emptinesse of grace , and Christs fulnesse of grace ; he sees himself to be nothing , and Christ to be all in all . Luk. 16. 15. sayes Christ there to the Pharisees , Ye are they which justifie your selves before men , but God knoweth your hearts ; as if hee should have said , you think well of your selves and of your graces , but God knoweth your hearts , that you are not such as you seem to be ; and therefore ( Beloved ) consider seriously of it , if God hath wrought this grace in your hearts , that you are cast out of your selves to see your own emptinesse , and vilenesse , and insufficiency and want of Christ , if there be this work of grace wrought in you , then you may know you have a reall part and portion in Jesus Christ . Character 2 2. Another distinguishing character of a man in Christ is this , that he makes conscience of keeping every known command of Christ . This you have in 1 Joh. 2. 5. Whoso keepeth his word , in him verily is the love of God perfected , hereby know we that we are in him : hereby we know that we are in Christ , if we keep every known command of Christ , and therefore you that can appeal to heaven , that there is no one known command of Christ , but bears sway in your heart , and carries an authority over your conscience , that you can subject your selves to it , although you have many weaknesses and failings , yet this is an undoubted character that you are in Christ : as in 1 Joh. 3. 22. If that therefore ( sayes the Apostle ) that you have heard from the beginning , shall remain in the you , you also shall continue in the Son and in Father . You that keep every known command of Christ , have an interest in him , and he in you ; and therefore ( beloved ) all you that doe make conscience of keeping the known and revealed wil of God , that there is no known sin but you labour to avoid , and no known grace but you labour to exercise , and no known duty , but you labour to perform ; if it be thus with you , you may comfort your selves in this , that you have a reall interest in Christ . Character 3 3. Another character or discovery is this , he that hath an interest in Christ , he hath a power derived from Christ , enabling him to mortifie his inward and bosome lusts : as in Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts ; when Christ came in the flesh amongst us we crucified him , but if ever Christ come in thy heart , he will crucifie thee ; the crucifying of the flesh with the affections and lusts that the Apostle here speaks of , is not the killing and totall extirpation of sin , but the giving a deadly blow to sin , that sin shall never reign in us , nor have dominion over us any more ; if you be in Christ , sin will be like those beasts spoken of in Daniel , their dominion was taken away , but their lives were preserved for a little season ; so the dominion of sin wil be taken away , that sin shal not reign in you , yet the life and being of sin will remain in you for a little season : but still as the house of Saul grew weaker and weaker , when the house of David grew stronger and stronger , so if Christ dwell in thy heart , sin in thy soul will every day grow weaker and weaker , and grace in thy heart will grow stronger and stronger ; and therefore Beloved , all you whose hearts can bear you witnesse , that you have had the power of mortifying grace upon your souls , that you can bridle your beloved lusts , and subdue your bosom sins , & curb the pride of your hearts ; you may then lay an undoubted claim to Jesus Christ . Character 4 4. That man that hath an interest in Christ , doth keep a strict watch over his own heart , that he will not wittingly or willingly give way to the least sin to the dishonour of God ; a man in Christ keeps a watchfull eye over himself , that he doth not give way to the least sin to the dishonour of Jesus Christ . We know that whosoever is born of God sinneth not , but he that is begotten of God keepeth himself , and that wicked one toucheth him not ; He that is begotten of God keepeth himself , he doth not keep himself from all sin , but he doth as much as in him lies resist every sin , and temptation ; he keepeth himself from every known sin : so in 1 Joh. 3. 6. Whosoever abideth in God sinneth not : this is not spoken absolutely , but comparatively , he sinneth not in comparison of those great sins that wicked men do commit , for they are slaves to their lusts : and secondly he sinneth not , that is deliberately , neither with a delightfull complacency , nor with a totall obduracy , nor in a way of finall impenitency : in these regards a man in Christ sinneth not . And now beloved , you whose hearts and consciences can bear you witnesse that you doe keep a strict watch over your own souls , and that you have a care of committing the least sin against God , whereby you might dishonor him ; if it be thus with you , you have an infallible evidence of your interest in Christ : that man that keeps sin out of his heart , may be confidently assured , he hath Christ in his heart . Character 5 5. Another character or discovery is this , that man that hath an interest in Christ Jesus , Christ hath wrought in him a reall change , both in his life and nature ; if thou art in Christ , he will be in thee , to work an effectuall and saving change in thee , both in thy heart and life : as in 2 Cor. 5. 17. sayes the Apostle , If any man be in Christ , he is a new creature , old things are past away , and all things are become new : why now ( beloved ) take this text and lay it close to your hearts ; hath God made you new creatures , and wrought a saving change in your heart ? can you evidence it to your own souls , that ever since you were first born , you were new born ? if it be so , you may lay a confident claim to Jesus Christ ; if any man be in Christ , he is a new creature . Character 6 6. Another char this is , that man that hath an interest in Christ , doth grow up in Christ to be fruitfull in every good work ; hence it is that you often read in the scripture , of growing up in Christ , & increasing in Christ with the increase of God. Jesus Christ is the root of Jesse , in whom whosoever is rooted and ingraffed , he will bring forth fruit unto God : whosoever is ingraffed into Christ , he will bring forth the fruits of righteousnesse to the praise and glory of God. Joh. 15. 5. I am the vine ( saies Christ ) and you are the branches , he that abideth in me and I in him , the same bringeth forth much fruit ; for without me you can do nothing : why now beloved , you that make it out to your own souls , that you do grow in grace , and knowledge , and understanding , and in the duties of sanctification , humiliation , and mortification , this is a sure argument that you are planted into that root of Jesse , that makes you to bring forth fruit unto God. Character 7 7. That man that hath an interest in Christ , he is most humble , and vile in his own eyes . Of all the men in the world , there is no man so debased in his own esteem , as he that hath an interest in Christ ; mark Pauls description of a man in Christ , 2 Cor. 12. 2. I knew a man in Christ ( saies he ) above 14. years ago , whether in the body , or out of the body , I cannot tell , God knoweth , such a man caught up into Paradise , and heard unspeakable things , which is not lawfull for a man to utter , of such a one will I glory , yet of my self I will not glory , but in my infirmities . Here Paul speaking of himself , would not boast of what good either he had or did , or of what glory he beheld , left men should think of him above that which is meet ; this is the badge of a man in Christ , he is most humble in his own eyes As those vessels that are fullest , sound the least , whereas those that are empty , make the greatest noise ; why so , those Christians that are full of grace , & have Christ dwelling in them , walk the humblest , and make the least noise ; when those that are out of Christ , and empty of all grace and goodnesse , keep the greatest boasting of all ; As the shallow rivers make the greatest noise , in running over the peble-stones , when the deeper streams glide away silently ; so shallow brains , that know very little or nothing as they ought to know , make the greatest shew , of what they seem to have , when others that know more and are deeper learned are silent . It is very remarkable , what one observes concerning the Prophet Ezekiel , a very holy man , and much conversant with visions , and revelations , yet this man that was full of so many admirable parts , and gifts , and graces , the holy Ghost doth no lesse then 93. times in that Prophesie , call by the name of the Son of man , which was ( saith he ) to keep him humble , and abate pride in his heart , and to shew that where there is most of Christ and grace in the heart , that man should be most humble and vile in his own eyes . Character 8 8. Another discovery of a man in Christ , is this , he will take care and make conscience of walking worthy of his interest in Christ ; the Apostle gives a caution for this in Col. 2. 6. As you have therefore received Christ Jesus the Lord , so walk you in him , rooted and built up in him , that is , according to those beginnings you have made , and those Gospel-discoveries , God hath given you , and that entertainment you have already given to Christ Jesus the Lord , so now it becomes you to make a sutable progresse , as truly , and really , and purely , as you have received him ; so let it be your every dayes work to be making progresse in him , and to walk worthy of him , so in the 1. Epistle of Joh. He that saith he abideth in him , ought himself so also to walk , even as he walked : Hence it is that you finde in Scripture , that being in Christ , and living a godly life , are both joined together ; as 2 Tim. 3. 12. All that will live godly in Christ Jesus : that man whose person is in Christ , will labour that his wayes may be in Christ too ; many a one would gladly have his person in Christ , though his life be not in Christ , but those whose persons and wayes are both in Christ , they may lay a comfortable claim to him ; the difference between a man that hath an interest in Christ , and one that hath none , I shall demonstrate to you by this familiar example : you know , a man that by experience knows what it is to make clean a room , he will be carefull that he does not upon every slight occasion , dirt it again , because he knowes , what a deal of pains and labour is taking in cleansing of it ; but now a dog or a spaniell he comes in and never cares for dirting of it , because he does not know what it is to make it clean ; why so a godly man , he will be carefull of walking worthy of his interest in Christ , because he knowes how much it cost him , how many tears , and sighs , and groans , and prayers , before he got an interest in Christ , and an assurance of his love ; but now a wicked man , he makes no conscience of sinning against Christ , and displeasing of him , because he never knew what it was to get an interest in him . In Gal. 3. 21. sayes the Apostle there , as many as have Christ , they have put on Christ ; and a very learned interpreter hath an exceeding good note upon this text ; he sayes that this speech of the Apostle here , is spoken in an allusion to an ancient custome among the heathens , that when they came to the profession of the Faith , they were wont alwayes between Easter and Whitsuntide to put off their old garments , and put on white rayments ; the end of it was to typifie and note , that when once they were in Christ , they must leave off their old courses and conversations , and now labour to walk after a more holy , and blamelesse , and innocent life , in their carriages towards God : thus ( beloved ) if you have an interest in Christ , you have put on Christ , walking worthy of him , in a holy , pure , spotlesse , and unblameable life and conversation . 9. A man that hath an interest in Christ , doth so prize him , that he would not be without him for all the world ; there is no man that is in Christ , but looks upon him as the most amiablest , and desireablest good in the world , he knowes the worth of Christ , and counts him as an invaluable treasure . In 1 Pet. 2. 7. the Apostle after he had told them , of their being built upon Christ , as lively stones upon the foundation ; he concludes , to you therefore which beleeve Christ is precious ; intimating , that whosoever is founded and bottomed upon Christ , Christ is very precious to that soul , and therefore you ( beloved ) that have a sure testimony in your own consciences , that you doe set a high price and value , and esteem upon Christ , above all things in the world , and that you count all other things as drosse and dung , in comparison of an interest in Christ , this is a very good and undoubted evidence that you have an interest in him . It was an excellent speech of one concerning his interest in Christ ; sayes he , if all the stones in my house were Diamonds , and all the dust in my house shavings of gold , and every peble stone , an orient pearl , yet would I not prize nor value these in comparison of my interest in Christ . Character 10 10. He that hath an interest in Christ , hath the spirit of Christ dwelling in his soul , as in 1 Joh. 4. 13. Hereby wee know that we dwell in him , and he in us , because he hath given us of his Spirit , he conveyes his Spirit through the golden conduit-pipes of his ordinances , into thy heart ; this is a sure evidence to thee of thy interest in Christ , if thou hast the Spirit of Christ dwelling in thee , in this threefold operation of it : 1. If thou hast the inlightning work of the Spirit to inlighten thy mind to know Christ : 2. If you have the inclining work of the Spirit to incline thy heart to love Christ : and 3. If you have the enforcing operation of the Spirit to empower your wils to obey Christ ; if you enjoy the spirit of God in these 3 operations of it , then you may certainly know , that you have an interest in Christ . Character 11 11. He that hath an interest in Christ , labours by all possible means to bring others to the knowledge of Christ : Paul before he was in Christ , did labour to drive men from Christ , but afterwards , when he was converted , then he did labour to draw men to Christ more abundantly then all the rest of the Apostles ; Oh ( beloved ) you that can compassionate poor souls in their naturall condition ; and can heartily wish all men to be in Christ , as well as your selves ; you that can bemoan the Christlesse condition of your friends and neighbours , this is a very evident discovery of your interest in Christ . Thus I have done with these severall characters of a man that is in Christ ; if thou art cast out of thy self , and out of an opinion of thy own goodnesse and righteousnesse ; if thou makest conscience of keeping every known command of Christ , and hast a power derived from Christ enabling thee to mortifie thy bosome and inward lusts ; if you have a care to avoid every sin whereby you might dishonour Christ ; if there be a reall change wrought in you both in heart and life , from nature to grace ; if you grow up in Christ to be fruitfull in every good work , and are humble and base , and vile In your own eyes ; if you labour to walk worthy of your interest in Christ , prizing him , and valuing him above all the desirable things in the world ; if the spirit of Christ dwels in you , inlightning your mindes to know him , inclining your hearts to love him , and empowering your wils to obey him : and lastly , if you have in you ardent desires , and earnest endeavours to win others to Christ , as well as your selves ; if you can finde any one of these in truth and sincerity in your hearts , it will be a very good evidence to you of your interest in Christ . I have only a word or two more , to those that upon examination doe really finde themselves to be in a condition without Jesus Christ ; let me leave with you these two or three discoveries of your sad condition , to quicken you the more earnestly in your pursuits after him . 1. Are you without Christ ? why then you are without satisfaction , and contentation in all the things you enjoy here in this World : What Solomon sayes is verified in you , that your eye shall not be satisfied with seeing , nor your ear with hearing , nothing without Jesus Christ , can give satisfaction to the demands of an immortall soul , the world being round , and your hearts triangular , and you know 't is impossible that a round thing should fill that which is three square : so neither is it possible that the world or any thing in it should satisfie the desires of your hearts . 2. As you can have no satisfaction in the world , so neither can you have any acceptation with God , God wil say to you as Joseph did to his brethren , if you bring not up you brother Benjamin with you , look me not in the face : so will God say to you , if you bring not Jesus Christ , your elder brother with you , doe not look mee in the face ; here is the misery of a Christlesse man , he can have no acceptation with God. 3. Without an interest in Christ , you can have no salvation by Christ ; he procures salvation for all that are in him , and for no other ; Joh. 17. 12. Those that thou hast given me , I have kept and none of them is lost : if you are without Christ , your condition is like those that were in the old world before the floud ; all that were in the Arke were saved and preserved , but all that were out of the Arke were drowned ; so Jesus Christ is the Arke whereinto every soul that can procure admittance shall bee saved , but all that are not in Christ , shall be drowned in a river of brimstone , which the breath of the Lord shall kindle , you shall be condemned and destroyed for ever , if you are without Christ , you are without satisfaction from the creature , without acceptation with God , and without salvation by Christ . And thus in these six Sermons I have shewed you the happinesse of a man in Christ ; and the Characters of a man in Christ ; and the misery of a man without Christ ; and so I have done with this first part of mans misery by nature , and of the first branch of the Text , That at that time you were without Christ . SERMON , VII . EPHES. 2. 12. — Being aliens from the Common-wealth of Israel — HAving finished the first , I am now to proceed to the second part of Mans misery , in these words , Being Aliens from the Common-wealth of Israel , but before I fal opon this second branch of the Text , I shall speak something to you , concerning the order of the words , why their being without Christ , is put in the first place : I answer , it is put in the first place to shew that as the having of Christ is the foundation ; and inlet of all happinesse and blessednesse ; so the want of an interest in Christ is the Spring and Fountaine from whence all the miseries and calamities that are incident to the children of men doe flow , and therefore this deservedly is put in the first place , for if you are without Christ , you must needs be Aliens from the commonwealth of Israel , and strangers to the Covenant of Promise , without hope , and without God in the World. But then again why is their being aliens to the commonwealth of Israel put in the second place ? Answ . Because he that is without Christ the head , must needs be without the church the body , for by the commonwealth of Israel , is meant the whole body of the Church , they were aliens from the common-wealth of Israel , that is , this was the misery of the Ephesians , while they were in a state of Gentilism , not converted to the Faith of Christ , by the Gospell , they had no interest in the benefits and priviledges that the people of God enjoyed that were in the Church of Israel , they had none of those spirituall and special priviledges and blessings , which God did bestow upon all those that were in Covenant with him , they were aliens to the commonwealth of Israel , that is , they were aliens to the Ordinances of God , that were then in use in the Jewish Church , they were without all the Ordinances of Jesus Christ . All the priviledges of the people of God , did the Gentiles want , before they were in Christ . Here then you see the complete misery of those that were in a state of Gentilism , they were aliens to the commonwealth of Israel , and strangers to the Divine Worship of God , which he did institute and appoint in his Church , and to all the priviledges and prerogatives which the people of God doe enjoy . In the words there are two parts observable : 1. A description of the Church of God , and that by this term the Common-wealth , the Church of God is called the Commonwealth of Israel . 2. Here is laid down the alienation of the Ephesians , before conversion , from this Church , from this Commonwealth . Now ( Beloved ) from hence I shall only note to you , these two observations , which I intend to finish this Sermon . Doctr. 1. That the Church of God is a spirituall commonwealth . Doctr. 2. That it is a great part of a mans misery to be a stranger to the true Church of God. Doct. 1 For the first Doctr. that the Church of God is a spirituall commonwealth : in the handling of this , I shall doe these two things : 1. I shall shew wherein the Church may be compared to a commonwealth , and 2. I shall shew you wherein they differ . 1. The Church may be compared to a commonwealth , in these four particulars ; 1. In a commonwealth there are people of different degrees , ranks , callings , and qualities , all are not Princes , nor are all Rulers , all are not Merchants , nor are all rich , there are men of all degrees , callings and qualities , some are rich , some poore , some high , some low , some masters , some servants , and the like ; now in this regard , the Church may be compared to a Commonwealth , for in the Church of God some are high , some low , some rich , some poore , some men grown up to a full stature in Christ , others are but new beginners and babes in Christ ; some men are rich in gifts , when others are but poore and mean ; some are strong in grace , like the Oak , when others are but like a broken reed . As in a Commonwealth , so in the Church of God , there are men of severall ranks , degrees , callings , qualities , and conditions , as in 1 Cor. 12. 8 , 9 , 10. All men have not the same manner of gifts , for to one is given the word of wisdome , to another the word of knowledge , to another Faith , to another the gifts of healing , to another the works of miracles , to another prophesie , to another discerning of spirits , and to another the interpretation of tongues , but all these worketh that one and the same spirit , dividing to every man severally as he will : as it is in the naturall body , so it is in the spirituall body , that body would be a monstrous body , if the thumb were as big as the arm , and the arm as big as the body , and every part as big as the whole ; just so it is in the Church , it is the beauty of it , to have a variety of condition . 2. As in a Commonwealth though there be multitudes of people , yet they are all governed by one & the same Laws , and are all subjects to one and the same Rulers : so it is in the Church of God , though there be many people in it , yet they are all subject to the same Laws , and are all to walk by the same rule ; and in this regard it may be compared to a Common-wealth , for there is but one rule , the word of God , that swayes the whole Church . 3. In a Commonwealth it is accounted high Treason to subvert or overthrow any Law by which that Commonwealth is governed ; for if it were not so , the Laws of a Commonwealth would be of no force , if any man might break them : add to them or take from them at his pleasure , and therefore a Commonwealth does count the breaking and violation of their Laws to be the greatest injury and dishonour , that can be done to them : and so it is in the Church , the word of God is very severe in this regard , that if any man shall adde or diminish any jot or tittle to or from the Word , God will blot his name out of the Book of life . 4. They may be compared one to another in this regard , for as one Common-wealth differeth from another , they have not both the same Rulers , nor the same Lawes , nor the same customes , nor Charters , but differ in every thing almost : so the Church of God is distinguished from all other parts , and people of the World , Commonwealths are different one from another in four things . 1. in Laws ; 2. in habit ; 3. in language ; 4. in Government ; and so is the Church of God. 1. It is different from others in its Lawes ; Law that rules in a Common-wealth , but onely the Word of God rules in the Church . 2. As Commonwealths differ from one another in their language , so the Church of God has a language different from al the World , the Church of God speaks the pure language of Canaan , but all the World besides speaks a broken and corrupt language . 3. As Commonwealths differ one from another in regard of habits , so in this regard does the Church of God differ from all the World , the Church of God hath put on the new man , when all the World have on their old ragges still , the Church hath put on the long robes of Christs righteousnesse which cover all her nakednesse , which all the World are without . 4. The Church of God is different from all other in regard of their Government ; all Kingdomes and Commonwealths have men to be their Governours , but the Church of God that hath Christ to be her Governour . Thus I have shewed you wherein the Church and a commonwealth doe agree , now I come to shew you wherein they differ ; as 1. They are different in their Lawes ; a commonwealth hath Laws , Acts , and Ordinances to govern them , but the Church hath onely the word of God to be their rule . 2. There is a difference in the extent of those Laws ; the Law of a commonwealth doth onely reach and extend to the outward man , that cannot rule the inward man , therefore we commonly say our thoughts are free , God onely can search the heart and try the reins , but now the Law of the Church extends its self , to the searching of the soul and spirit , every thought and imagination of the heart ; as the Apostle sayes , the Law is spirituall , but I am carnall . 3. There is a difference in regard of the power and efficacy of these Laws ; the Laws of a commonwealth doe onely restrain the outward man , if you do amiss , but the Law of God in the Church , that cannot onely restrain in practise , but change the heart , and alter the affections , and make thee a new man. 4. They differ in this regard , a commonwealth may alter their Laws at pleasure , if they see occasion , if they find any law grievous or burdensome to the Kingdome , they may alter it , or take it away , and adde a new Law in the room of it , but this the Church of God cannot doe , the law that the Church hath now , it must have to the end of the world , God himself gave the Law to his Church , and he cannot give a prejudicial or burdensome law , whereas Rulers of Commonwealths , they are but men , and cannot look into the events of things ; and therefore are ignorant whether this or that law may be good or no , and therefore doe change them at their pleasure when they see a necessity ; but the rule of the Word of God is an unerring and unalterable rule , which all must follow and practise to the end of the World. 5. They differ in their censure , the censure of a Commonwealth may extend so far as to confiscation of goods , to banishment , imprisonment , or death , but the censure of the Church extends only to excommunication , or throwing the offender out of their society or fellowship , they can doe no more , and must doe no more , the Church of Christ can inflict no censure , but onely to excommunicate , and therefore their practise that doe imprison and censure and inflict punishment upon their people , is not warrantable but does contradict the rule of the Word ; and those likewise that doe cry out against Church Government , as tyrannicall , do very much mistake , for the Church of God their censure is not corporeall but spirituall . But though the Church may not censure any man that is an offender , yet she may complain to the Commonwealth , and they may restrain and quell them and keep them under , and inflict punishments upon them . Thus then you see both wherein a Church and a Commonwealth doe agree , and wherein they difler , and if this be so that the Church of God is a spirituall Commonwealth , then give me leave to draw these three Inferences from hence . Use . 1 1. I may infer from hence the necessity of Church Government in a Church ; Did you ever see a Commonwealth stand and flourish without rule and Laws , and order ? Order is the staffe of a Common-wealth , if every man might doe what he list , and what is right in his own eyes , nothing but ruine and destruction would presently follow , as in Psal . 11. 3. If the foundations be destroyed , what shall the righteous doe ? If the Laws and foundations of a Commonwealth be subverted and destroyed , there will be nothing but ruine . If the Church be a spirituall Common-wealth , then there is an absolute necessity of a Government in it ; & therefore those that would either rob the Church of their Government , and would have none at all , or else would introduce a false Government upon the Church , and doe as much as in them lies to overthrow the Government of the Church , such as these are to be reproved . Government to a common-wealth is like a hedge to a garden , now suppose you had a very fair garden , and a great many curious flowers and fine slips in it , and one should come to you and tell you , Sir , I see many dainty flowers and slips in your garden , but I see none to grow upon your hedge , therefore pull it down , let it grow there no longer ; you would say to such a man , no by no means , for though nothing grows upon the hedg , yet the hedge does preserve the flowers , that grow in the garden , and keep them from the violences of wild beasts : So though a Government in the Church does not make us holy , a man may goe to heaven without a Government , yet is it exceeding necessary to preserve the Church of God. 2. I may infer from the Churches being a spirituall Commonwealth , the necessity of union in the Church . Common-wealths are preserved by union , you see what four years war have brought upon our kingdome , it hath almost destroyed the face of our commonwealth : Union are the sinews and ligaments of a commonwealth , if men be disunited , and disjointed , that commonwealth cannot subsist , A Kingdome divided against it self cannot stand , and the Church of God being a spirituall commonwealth , this argues the great necessity of unity in the Church , and the great danger of division , the Church of God cannot be safe without union . I must tell you ( to the griefe of our hearts be it spoken ) there were never lesse unity in the Church of God , since the very first plantation of it , by the Apostles in the Primitive times , then there is at this day , wherein every man almost is set one against another ; truly I look upon it , as a very sad Omen and prediction , that God is bringing in upon us the most dismall persecution that ever yet our eyes beheld . I have read in the book of Martyrs , that the coming in of the eighth persecution , was occasioned by the division & falling out of Christians one with another ; I wish it may not be so with us ( Beloved ) it is ordinary amongst a great many men to cry out & exclaim against the Ministers of the Gospel , as if they were the great incendiaries and causers of divisions and dissensions amongst you , but I would have you know that those that preach against division , are not dividers , but those that make divisions they are dividers , as the Apostle sayes , Mark them that cause divisions among you , and avoid them , those men that have caused divisions , and brought in strange opinions , and Sects , and schisms into the land , they are the make-bates of the Nation ; the staffe of Union and the staffe of Beauty , when one is broken , the other is broken . I have read a story of a man that had fourscore children , and lying upon his death bed , he caused his children to come before him , and desired that a bundle of small rods might be brought to him , his children began to wonder amongst themselves , what should be his design and purpose in doing it , but when they had brought them , their Father commands every one of his sons beginning from the youngest to the eldest , to take the bundle , and try which of them could break it , but none of them was found able to doe it : at last taking the bundle himself he unbound it , breaking the sticks one by one , til he had broken them all , and now my children sayes he , this I doe to teach you , that if you doe combine and keep close together in unity like a bundle of sticks , there is none will be able to break you , or doe you any harm , but if you divide and fall off one from another , you will soon be ruined , and broken in pieces : why , so now if the members of the Church of God would unite together and partake of publique Ordinances together , hear , pray , and performe holy duties together , and still remaine conjoined in one , wee need not feare the power or policy of any , to doe us any harm . 3. If the Church be a spirituall Commonwealth , then I may inferre further , the necessity of our labouring to improve the Churches interest in a Common-wealth . Nature will teach men to labour to preserve , and advance the good and benefit of the Commonwealth , every man will contribute for the good of the Body Politique , and therefore let us labour to promote the good of the Body Ecclesiastique , and to improve the Churches interest . Doctr. 2 Thus much for the first Doctrine , we come now to the second Doctrine , That it is a great misery for a man to be a stranger to the true Churches of God. You may be in the true Church , and yet not of the true Church ; as ill humours in a mans body , they are in the body , though none of the constituent parts of the body : so you may be in the Church , and of the Church visible too , and yet none of the Members of the Church invisible , of the Church of the first borne , you may not partake of the speciall and spirituall priviledges of the Church of God. 1. Wicked men are strangers to the effectuall calling of the Church , in 1 Pet. 2. You ( saith the Apostle ) are called with a holy calling , which wicked men are without . 2. They are strangers to the comforts of the Church of God , you want those joyes and comforts which the people of God doe enjoy . 3. You are strangers to a christian communion in the Church , a wicked man does not know how to manage a spiritual communion with the people of God. Use . Now if this be so that wicked men are strangers to the Church of God in their spirituall benefits and priviledges they have by Christ , then by way of Use I shall onely draw from hence these two Inferences . 1. That you would not lay too much dependence and confidence upon your being Members of the Church ; you may be under the outward and common mercies , and yet want the inward and spirituall benefits of the Church of God ; there is many a man that is born and brought up in the Church of England , and yet notwithstanding unable to give any ground of his Salvation by Christ , thou mayest have the Church of England to be thy Mother , and yet never have God to be thy Father . I do not speak this to the disparagement of the Church of England , for Christ and Salvation by him is to be had in England as well as elsewhere , I would not have you think that England is no true Church , for it is a Church of Jesus Christ , but I say you may be of this Church and borne and bred in this Church and partake of all the Ordinances and outward priviledges in this Church , and yet never come to heaven , for ( as the Apostlt sayes ) all are not Israel that are of Israel . 2. If this be so , then this may be matter of reprehension to wicked men , that seeing they are in the Church , yet they are not of the Church of Jesus Christ ; you are in the Church , but as a wenne , a botch , or blaine is in the body , you are a blemish to the Church of God , wicked men are spots and blemishes in the Church , as in 2 Pet. 2. 13. though they are in the Church , yet they are a burden to the Church , and I wish that godly men did count it a greater burden to them then they doe , that they have so many wicked men in their Church ; A wicked man in the Church , is like a wooden legge to the body of a man , a naturall legge that carries the body , but if a man hath a wooden legge , the body must carry it ; so wicked men are a great burden and trouble to the Church , as Paul sayes ( speaking of wicked men ) I wish ( sayes he ) they were even cut off that trouble you , such men as are loose in practise , and loose in opinion , truly both these have been great burdens and troublers to the Church of God ; they are to the Church , as Jonah was to the ship , what a storm have they raised in this kingdome ! which God knowes , whether you or I shall ever live to see it blown over . Thus much for the second part of Mans misery by Nature , That at that time ye were aliens to the Common wealth of Israel . SERMON , VIII . EPHES. 2. 12. — And strangers to the Covenants of Promise — WEE come now in order to the third part , And strangers to the Covenant of Promise , but before I shall draw out any Doctrines from these words , I shall resolve these five questions which are very needfull to be discussed . Quest . 1 1. What is the difference between the Covenants and the Promise ? For many look upon them to be both one and the same thing . 2. What is meant here by the Covenants of Promise . 3. Why it is called the Covenants of Promise . 4. Why it is called in the plurall number , the Covenants of Promise . And lastly , What it is to be a stranger to the Covenants of Promise . Quest . 1 1. Quest . What is the difference between a covenant and a promise ? Answ . Answ . In answer to this , you must know , that though every Covenant is a promise , yet every promise is not a Covenant , a Covenant is a more comprehensive thing then a promise , for a Covenant is nothing but a bundle of promises , all the promises in the Gospell bound up together in a bundle , so that herein you see the difference between a Covenant and a Promise . Quest . 2 2. What is meant by the Covenants of Promise ? Answ . I answer , That it is the free and gratious promise , that God made with Adam after the fall , and with the Patriarchs , Abraham , Isaac , and Jacob , and all the faithfull , wherein he promised them Salvation and eternall life , through Christ , which was to come , this is the Covenant of Promise , even the promise which God made with his children , before the coming of Christ , wherein he did covenant to give them life and salvation , through Christ which was promised to come . Quest . 3 3. Why is it called the covenants of promise ? Answ . Answ . It is called so , because Christ the matter of this Covenant was not actually come , but onely promised that he should come , that is the reason of this phrase here [ the covenant of Promise ] . Quest . 4 4. Why is it called in the plurall number the Covenants of Promise , seeing there was but one Covenant of Grace , the Covevenant of Works was made to Adam before the fall , and the Covenant of Grace after the fall ? Answ . Answ . It is called the Covenants of Promise , not as if there were severall kindes of Covenants , and of Salvation by Christ , but because there were divers exhibitions and administrations of this one Covenant ; not as if this Covenant were many in kinde and substance , for it is the same now that it was at the beginning , but only it was diversly administred , explained and enlarged ; sometime it is called a new Covenant , that is , new in regard of the urging , & exhibition of it : the like phrase you have touching Love , Behold , a new command I give unto you , that you love one another , it was called new , because it was then newly enforced upon the people : The Covenant of Grace , the tenor of which is , that we shall have life and salvation through the bloud of Christ , it is called Covenants , because it was so often renewed and administred , first it was made to Adam after his fall , The seed of the woman shall bruise the Serpents head , and then it was renewed to Abraham , Paul explains it in Heb. 3. and after him , to Isaac , and then to Jacob , and David , and Solomon , and all the faithfull , but the Covenant was still for substance the same , though it was many times renewed , and so it continues the same to this very day , thus you have a brief account of these four Queries . Quest . 5 5. What is it to be a stranger to the Covenants of Promise ? Answ . Answ . Did you but dive and look into the bottome of it , you would finde it to be the finall upshot of the misery of an unconverted man ; to be a stranger to the Covenants of Promise , is to be in such a dismall and lamentable and deplorable condition , as that none of all the promises of God , for Grace , and life , and Salvation by Christ , doth appertaine to him : and is not this a very miserable and sad condition , that the Lord lookes upon a man in an unregenerate estate , as uncapable of any mercy , life or salvation by Christ ? A Covenant ( as I told you ) is a bundle of promises , it containes all the promises of Grace , life , and salvation , now if you be without the Covenant , you must needes be destitute of all the promises by Christ . Thus having by way of premise opened these five particulars , I shall now draw out this one Observation from the words . Doctr. Doctr. That all men during the time of their unregenorácy , are strangers to the Covenants of Grace , so that they can lay no just claim to any promise of having life and Salvation by Christ ; you are strangers to the Covenants of promise ; and ( Beloved ) when I tell you , that you have no title to any one promise of life or Salvation by Christ , it is the saddest news that ever you can open your ears to hear ; if you are a stranger to the Covenant you are without all the promises , for the covenant is a bundle of promises , all the promises of God bound up together ; In the handling of this point I shall onely shew you two things , and then apply it . 1. I shall shew you what the Covenant of Grace is . 2. How you may know whether you are men without the Covenant of Grace , yea or no , and can lay no just claim to any promise of life and Salvation by Christ . 3. I shall winde up all in a practicall use , both for consolation to those , that are in the Covenant , and for terrour to those that have no right to the Covenant . 1. For the Nature of the Covenant of Grace , it is that free and gracious Covenant which God made with Adam after the fall , promising him pardon of sin and eternall life , through the righteousnesse of Jesus Christ . This is the summe and substance of the Covenant of grace , it is the promise of God first made to Adam , and then renewed to Abraham , Isaac , and Jacob , David and Solomon , and all the faithfull , it is the solemn promise that God made to the Elect of their obtaining Salvation through the righteousness of Jesus Christ : Now here you must be very careful lest you run into a mistake , for there are two sorts of people that run into very dangerous errours concerning this particular : As 1. The Socinians , that are of an opinion , that all the Patriarchs and good men in the old Testament did none of them go to heaven , till Christ came in the flesh ; a very uncharitable and ungodly opinion ; And 2. There are others that hold , that living in obedience to the Morall Law of Moses , is to tye the people to the Covenant of Works , to be justified by it , they hold the Jews did not live under a Covenant of Grace till Christ came , but if it were so , none of them could possibly be saved , for by the workes of Law shall no flesh living be justified , no man in the World can ever goe to heaven by the Covenant of Works . This I doe onely mention by the way , that you may see and understand , that since the fal of Adam , al men are saved by the Covenant of Grace , the Covenant of Works was no longer in force then while Adam lived and continued in Innocency , but as soon as ever he fell , the Gospel was presently preached unto them , as well as it is to us now , only it was preached unto them more darkly , and to us more clearly ; Christ was preached unto them as to come , but he is preached unto us as come already . Quest . II We come now to the second question , to stir you up and put you upon enquiry , how you may know whether you are the people that are in Covenant with God yea or no , so as that you can lay a just claim to the Covenant of Grace , and to all the promises therein contained for salvation and life eternall by Christ . I shall handle this Query not in the positive but in the negative part of it , how you may know , that you are not in the Covenant of Grace , I shall give you three or four discoveries of it . Answ . 1 1. Thou oh man art not in Covenant with thy God , that hast not yet broken the League and Covenant , which thou hast made with thy lusts , you that doe still keep up and maintain the League and Covenant with your lusts and corruptions , you are not as yet come within the Covenant of Grace ; that man that makes a Covenant with death and hell , cannot be under the Covenant of Grace , and therefore you that have not broken off your sins by repentance and righteousnesse , and your iniquities by shewing mercy , you that are in a wicked course and resolve to continue so , lay no claim to the Covenant of Grace ; you that are engaged to your lusts , you have been bad and you will be so stil , you have no interest in the Covenant of Grace . 2. You that think to be saved by a Covenant of works , cannot be under a covenant of grace , You that hope to be justified by Works , are faln from Grace , as the Apostle says in Gal. 5 4. you are faln from Grace , that is , not that you are faln from the habit of Grace , you are faln from the Doctrine of Grace , that holds out justification by Christ , that man shall never be saved by Christ that thinks he cannot be saved by Christ ; and therefore a Papist , living and dying in this very opinion that he must be saved by a Covenant of works , cannot be saved ; if you be not cast out of your selves , so as to rely wholly and only upon Christ for life and Salvation , you can lay no just claime of being under the Covenant of Grace . 3. You are strangers to the Covenant of grace , that do make no conscience of breaking the engagements & promises you have made to God , you that are careless of keeping the Covenants you have made with God , this is an evident demonstration , that you are not in Covenant with God , those that are in Covenant with God make conscience of keeping their Covenants with God if in times of affliction & trouble , you can make large promises to God of better obedience , and yet afterwards return with the dogge to his vomit , and are as bad , or worse then ever you were , this argues , that you have no interest at all in the Covenant of Grace . Thus I have done with the second Query , the discoveries of those that are not in the Covenant of Grace ; I have onely now the Application of the point to speak to , and the Use that I shall make of it shall be Use . 1. For consolation to all that are in the Covenant of Grace , you have a bundle of promises to which you may have recourse , and lay claim to them as your own . 2. By way ofterrour , to shew the misery of those that are strangers to this Covenant of Grace . 1. This may be matter of great consolation to you that are under the Covenant of Grace , that are in Covenant with God , this should provoke you to joy and comfort , in the consideration of the great happinesse you enjoy in being under the Covenant of Grace , from the misery you would be exposed to , did you live under a Covenant of Works . And now ( Beloved ) lend me your thoughts a little , while I shew you in fourteen particulars , the great happinesse you are now in , being in Covenant with God under a Covenant of Grace , from the misery you had lain under , in being only under a Covenant of Workes , Doe this and live , I shall but only name them to you , and run over them very briefly . 1. The Covenant of Works was given by God to Adam , as a Creator , but the Covenant of Grace is given by God to a Believer , as a Father ; God had not this term of a Father before the fall , but only of a God and Creator , but being under a covenant of Grace , you may look upon that God that was only a Creator to Adam , as a Father to you . 2. This had been your misery under a Covenant of Works ; for that exacts perfect obedience , and does punish the offendour in case of disobedience : but being under a Covenant of Grace , the Lord accepts through Christ of sincere obedience , though it be not perfect . 3. The Covenant of Works is not contented with perfect obedience neither , unlesse it be personall ; it must not be perfect , done for thee by another , but done by thy self in thy own person ; but now the Conant of Grace , accepts of perfect obedience , though it be not done by thy self , but in the person of Jesus Christ ; God the Father doth as fully accept of Christ obeying and fulfilling his will in doing and suffering in our behalfe , as if we had done and suffered what he did in our own persons , and herein lies the great happinesse of a man under the Covenant of Grace . 4. The Covenant of Works was made by God to Adam without a Mediator , there was no third person between God and Adam , but the covenant of Grace was made by God with us , in the hand of a Mediator Jesus Christ . You may conceive it thus , suppose two men should be at discord and variance one with another , and a third person a friend to both these that are falne out , should come and endeavour to decide the difference , first going to one and desiring him to be reconciled to the other ; and then going to the second , and entreating him to be pacified towards the first , till he hath united and reconciled them both together ; so it is here , Christ is a friend both to God and man , he is the Son of God , and he is husband of his Church , and being the Mediatour of the new covenant , he comes first to his Father , and sayes , Father I know , that all mankind hath broken that first covenant which they made with thee , and are thereby justly lyable to all that wrath & punishment due to the breach of it , and I know thy anger and displeasure against them , but I pray thee oh Father , be reconciled and well pleased with thy people , give them the sanctification of their Natures , while they live here , and give them heaven and happinesse when they dye ; and then Christ comes to Beleevers , and tels them ; Sirs , I have procured peace , and pardon , and reconciliation for you , the sanctification of your Natures here , and heaven when you dye , and therefore lift up your heads with joy ; Christ first goes to his Father , and sues to him for pardon , and then comes to us , and begs of us to be comforted . 5. Adam under the Covenant of Works he had nothing but Works to save him , and he was to keep this Covenant of Works only by his own strength , he had no strength but his own , to perform any duty , he had no bottome , no foundation , but himselfe to stand on ; but under the Covenant of Grace we are kept by the mighty power of God through Faith unto Salvation ; we are under a far better condition under the Covenant of Grace , then Adam was at first , in the State of innocency , for though hee was perfectly holy , yet he was not immutably holy , but now the foundation of God standeth sure , we are kept by the mighty power of God unto Salvation . 6. The Covenant of Workes , if a man did once break them , that did admit of no repentance ; had Adam and Eve after the fall , wept their eyes out , or prayed their hearts out , all would have done them no good ; repentance will no way avail the Covenant of Works ; as it is in the civill Law , if a man hath committed murder , the Law does not enquire whether the man does repent , or is sorry for what he hath done , no , but the Law takes notice whether he hath done the fact , or no , if he hath , he must dye , no repentance will avail ; but in the Covenant of Grace it is far otherwise , for though you have done the fact , and broken Gods Commandemants , yet if you repent , and mourn , and grieve for the sins you have committed against God , the Lord will pardon and forgive them , as if they had never been committed , so that this is another great happinesse you enjoy in being under the Covenant of Grace . 7. Adam being under the Covenant of Works , God took the very first forfeiture of breaking of this Covenant , and one sinne made God to disanul that covenant , whereas the Covenant of Grace is not made void nor disanul'd although you commit many sins : as you may see in Ro. 5. 16 , 17. says the Apostle there , Not as it was by one that sinned so is the gift , for the judgement was by one to condemnation , but the free gift is of many offences unto justification , that is , under the Covenant of Works , there one sin did condemne all the world , but being under the Covenant of Grace there the free gift is of many offences unto justification , many sins are pardoned and many offences are passed over , the Covenant of Grace pardons many sins and over lookes many weaknesses and failings , though you break your Covenant often , time after time , yet the Covenant of Grace shall not be broken , the first Covenant was disanuld for one sin , but the second Covenant shall not be disanuld for many sins , as you may see in Psal . 89. 31 , 32 , 33. sayes God there , If they break my statutes , and keep not my Commandements , then will I visit their transgressions with the rod , and their iniquity with stripes , neverthelesse my loving kindenesse will I not uttery take from him , nor suffer my faithfulnesse to fail , my Covenant will I not break , nor alter the thing that is gone out of my lips , and so in Psal . 11. 5. The Lord will ever be mindefull of his Covenant : so that this is another part of your happinesse . 8. ( Pray observe this ) had Adam continued still under the Covenant of Works , and kept the Covenant , performing exact and perfect obedience to it , yet he could never have come to heaven , he should have had onely an ever lasting continuance in Paradise , he should never have enjoyed heaven , but being under the Covenant of Grace , that entitles you to everlasting Salvation and happinesse in heaven , by Jesus Christ . 9. Under the Covenant of Workes , though God did promise life to Adam , upon the performing of the Covenant , yet God did not promise pardon to Adam upon the breach of the Covenant ; God promised him thus , Do this and thou shalt live , but God did not promise him , that though he should break his commands and sin against him , yet hee should bee saved notwithstanding : in the Covenant of works , there is no promise at all of pardon , but only of life ; but under the Covenant of Grace you have a double promise . 1. You shall obtain life eternall , and Salvation by Christ : And 2. you shall have all your sins pardoned and washed away in the bloud of Christ , that you doe commit against him , you shall have pardon and remission of sins by Christ , so that no sin shall be charged upon you . 10. Under the Covenant of Works God did accept the person for the worke-sake , but under the Covenant of Grace , he doth accept of the Work for the persons sake : and herein lies our happinesse , under the Covenant of Works God did accept of Adams person meerly because his works were altogether righteous and good , and he accepted his person no longer then his works were good , for as soon as ever he broke the command , God was displeased with him , but under the Covenant of Grace God doth accept of the works for the person sake ; as you see in Abel , he was first accepted , and then the sacrifice , first his person was well pleasing to God , and then the sacrifice for the persons sake : so God accepts of our praying , reading , hearing , and all that we doe through Jesus Christ , he being well pleased with our persons in Christ , he is delighted and well pleased with all our services in him . 11. The Covenant of Works was made to all men generally and universally without exception , but the covenant of grace was made onely to a select and chosen people : all mankinde were in Adam under a Covenant of Workes , if Adam had kept the Law , all mankinde had lived by him ; but herein lies your happinesse , in being under the Covenant of grace , when it is made onely to a few , to a peculiar and chosen number of men . 12. The Covenant of Works that entitles men to no further honor , then to be a worthy and honourable servant of God , not a child of God , but under the Covenant of Grace , we doe not only become servants , but adopted sons , we are the children of promise by Faith in Christ , the Covenant of Grace puts us into a state of Sonship : Adam was the son of God by creation , but not by grace and adoption , till the Covenant of Grace was made . 13. Creation was the foundation of the Covenant of Works , but it is Redemption that is the foundation of the Covenant of Grace , the foundation of this is , because Christ hath died for us , and shed his bloud for us . 14. In the Covenant of Works God did onely manifest the attributes of his greatnesse , and power , and wisdome , and justice ; but in the covenant of grace hee does demonstrate the attributes of his grace and mercy , goodnesse and patience , &c. God in the covenant of works was only a just God , Do this and live , so long as thou keepest my Commandments thou shalt live and no longer ; but in the covenant of grace , he is a mercifull God too , the Lord did make the attributes of his mercy and goodnesse to shine forth in this covenant ; should God say to us , so long as you doe well it shall be well with you , but if even you break one command or commit one sin , you shall be damned , if God should say thus to us , we were in a most miserable and undone condition , and could not escape damnation ; but we being under the covenant of grace , by his Son Jesus Christ , he tels us that although we doe break his commands , and sin against him , yet in his Son he will pardon us , and passe by all our transgressions , as if they had never beene committed . SERMON , IX . EPHES. 2. 12. — And strangers to the Covenants of Promise — HAving shewn you in 14. particulars , your great happiness in being under the covenant of grace , from the misery you would have lain under , had you been under the covenant of works : I come now to the second Use , Use . 2 which is a Use of dread and terrour , to lay before you the great misery of those that are strangers to this covenant of promise ; and here I might lay before you much astonishing and perplexing matter , to all those that are not in the covenant of grace : I shall be the larger upon this particular , because the last day I spent half an hour about a use of comfort , in shewing you your happinesse in being under the covenant of grace , and therefore now I shall spend the like time in declaring the misery of all those that are strangers to the covenant , which I shall comprise under these six heads . 1. This is one part of your misery , you are bound to keep the whole Law of God , and that in your persons , else you can never be saved : and oh how impossible is this for any man to do ! he that is under the covenant of grace , God the Father accepts of Christs keeping and fulfilling of the Law for him , as if it were done by him in his own person ; but to such as are not in this covenant of grace , God sayes to them , if you doe not keep the whole Law , and that personally , you shall be damned eternally , as in Gal. 5. 3. sayes the Apostle there , I testifie again ●o every man that is circumcised , that he is bound to keep the whole Law ; if you will not accept of Christ , and accept of Salvation by his bloud alone , but run to circumcision ; I tell you saith the Apostle , that you are debters to keep the whole Law of God , and he will cast you into hell , upon the least breach of the Law. Oh thou unhappy man , upon how hard termes canst thou hope for salvation , even upon impossible termes ; thou canst as well keep the sea in thy fist , as keep the whole Law of God in thy own person ; God sayes to thee , if thou dost break but one command , though thou should keep all the rest , yet thou shalt die and be damned eternally ; but if you be under the covenant of grace , though you break the Law again , and again , yet Christ doth redeem you from the curse of the Law , he being made a curse for you . 2. Thou that art a stranger to the covenant of grace , thou hast no strength but thy own to help thee in the discharge of all thy duties ; but now a man that is under the covenant of grace , God doth command him a duty , and does with the command give him a power to perform the duty ; God bids him act grace , and powers upon him a spirit of Grace ; he bids him pray , and gives him a spirit of prayer ; God commands him a duty , and gives him a flexible , willing , and an obedient heart , and abilities to perform the duty : when in Scripture God does command a duty , he does likewise promise to assist and enable us to the performance of the duty ; as for example , the Lord bids us , to wash us and make us clean , and put away the evill of our doings , and a poor soul saith , Oh Lord I am not able to wash my heart , nor cleanse my wayes , nor to do any thing that is good of my self , and therefore sayes God again , I will wash you and make you whiter then snow ; so God bids us to get new hearts , and then again he promiseth , to create in us new hearts , and renew rights spirits within us : I might instance in sundry other particulars ; but now this is thy unhappinesse oh man that art a stranger to the covenant of grace ; God bids thee keep his commands , but he gives thee no power to fulfill his commands ; he bids thee act grace , and never gives thee a spirit of grace ; he bids thee pray , and yet never powres out upon thee a spirit of prayer ; and if Adam in his innocency , when he was perfect , was not able to keep Gods commands ; how much more unable art thou to doe any thing that may please God ? thou by thy own strength art as well able to make a world , as to make one prayer , or perform any duty in a holy and spirituall manner ; thou canst as well destroy the whole world with thy own hands , as subdue any lust by thy own strength ; but under the covenant of Grace , God tels us , that though we cannot keep the Law , yet he will accept of his Sons keeping it for us ; and he hath promised to help and assist us in the performance of every thing , that he commands us . 3. You that are strangers to the covenant of grace , herein lies your misery , you have no Advocate to plead for you , nor Mediator to stand between God and you ; you have an angry God frowning upon you , and a galled conscience ready to accuse you , and every thing else in the World against you , but no friend either in heaven or in earth to plead or speak for you ; Christ is a mediator to those only that are under a covenant of grace ; now what canst thou say for thy self oh man , why thou shouldst not be condemned , and damned in hell for ever , for thy drunkennesse , adultery , sabbath-breaking , prophanenesse , swearing , lying , and thy ungodly practises ? thou canst have nothing to plead for thy selfe , but must needs be cast out into hell fire irrecoverably ; but now a godly man that is under the covenant of grace , he can say , Lord here is Christ my mediatour , that pleads with thee for the pardon of all my sins , and for the obtaining of heaven , and happinesse , and glory for me , through his obedience and merits ; but thou that art under the covenant of works , thou canst not say , I have Christ to plead for me , and to be an Advocate with the Father , to beg for pardon of sin , and life and salvation for thee , thou canst not say so , for without the covenant of grace , there is no Mediator , Christ is the Mediator onely of the new covenant ; therefore what sad condition art thou in , seeing as verily as thou standest here now , so thou must one day stand before Gods tribunall to answer and be judged for every thing thou hast done in thy body , whether it be good or evill , and then thou wilt have no body to plead for thee , but must inevitably be cast into everlasting burnings . 4. Being out of the covenant of grace , this is your misery , God will in exactnesse and rigour of justice proceed against you for your sins , without any mixture of mercy at all . ( Beloved ) God hath no mercy without his covenant , but in the covenant of grace , he is a God gracious and mercifull , slow to anger , and of great kindnesse , abundant in mercy and truth , pardoning iniquity , transgressions , and sins , but he is cloathed with justice and rigour to all that are without this covenant . As it is in courts of judicature in point of life and death , the Judge will take no notice whether the man be a sorrowfull man or no , the Law is not to shew mercy , but to punish the offence , the Law does not enquire whether the man be penitent and sorry for what he hath done , but whether the fact be done or no , if it be , he must dye for it , there is no remedy : just so it is here , God doth not enquire under a covenant of works , whether you are sorrowfull for breaking of his Law , but he enquires whether you have broken it , or no ; and if you have , he will condemn thee , and cast thee into hell fire , and then the poor soul cryes out , Oh Lord be mercifull to me this once , it shall be a warning to me , I will never sin against thee , nor displease thee more , but will from henceforth walk more humbly , and holily , and circumspectly before thee , and yet all this that thou hast promised , if thou wert able to perform it , will not avail thee , for God will hear none out of Christ , and out of the covenant of grace . 5. A man out of the covenant of grace , he hath no true and speciall title to any of the blessings of God here in this world , Gods blessings go along with his covenant , and therefore it is very observable , that in that chapter where God does promise the blessings of the covenant of grace , in that very chapter he promiseth the blessings of this life , as you may see in the 36. of Ezek. sayes God there , I will powre clean water upon you , and you shall be clean , yea from all your filthinesses , and from all your Idols , will I cleanse you : a new heart will I also give you and a new spirit will I put within you , and will take away the stony heart from you , and will give you a heart of flesh , and will put my spirit within you , and cause you to walk in my statutes , and you shall keep my judgements and doe them , and you shall dwell in the land that I gave to your fathers , and you shall be my people , and I will be your God ; all these are the meroies of the covenant of grace : now mark the next words ( saith God ) I will call for corn , and will incerease it , and lay no famine upon you , but I will multiply the fruit of the trees , and the increase of the field , and so in the 10 , 11 ver . of that chap. And I will multiply men upon you , and the cities shall be inhabited , and the wastes shall be builded , and I will multiply upon man and beast , and they shall increase , and bring fruit , and I will do better to you then at your beginnings , and ye shall know that I am the Lord : Here the Lord entails earthly blessings to the covenant of grace , intimating , that all that are under the covenant of grace they have a title not only to all spirituall , but to temporal blessings likewise ; but no wicked man out of the covenant of grace , hath any true title to any outward blessings ; they that are of the faithfull , are blessed with faithfull Abraham , and enjoy outward blessings , as a blessing ; but wicked men , it is true they have something allowed them , but it it as to prisoners , in a prison they have something to keep them alive untill their execution ; and so wicked men they have prison allowances till the execution day . 6. Your misery , ( that are strangers to the covenant of grace ) lies in this , God will not give acceptance to any of your services , though you may doe as much , for the matter of them , as any godly man doth ; nay thou mayst hear more Sermons , and say more prayers , and perform more duties , then a godly man does , and yet not be accepted , when the others shall , as you may see in Gen. 4. 4 , 5. Cain and Abel they both of them brought sacrifices to God , one of his flock , and the other , of his grounds ; and the Apostle speaking of this , sayes , that by faith Abel offered a more excellent offering then Cain ; it was not more excellent in regard of the matter of it , for in all probability and likelihood , Cains sacrifice was of more value then Abels , for his was but a few young lambs , the firstlings of his flock , but Cains was of the first fruits of his ground ; and yet Abels sacrifice was accepted , and the others rejected , because Abel was a godly man , under the Covenant of Grace , by which God did accept of what he did , though it were lesse then Cains : and so Solomon , The sacrifices of the wicked are an abomination to the Lord , but the prayer of the upright is his delight : a sacrifice you know is a great deal more costly then a prayer , for that costs a man nothing but his breath , when the other will cost a great deal of money , and yet a costly sacrifice is hated by God coming from a wicked man , when a pennilesse prayer coming from a godly man is accepted : so that under a covenant of grace , though you do less for the matter of the duty then wicked men doe , yet yours shall be accepted , when theirs shall be rejected . Thus I have done with the use of terrour in laying down to you this sixfold misery of those men that are strangers to the covenant of grace ; and here because I would not have any poor soul , that is under the covenant of grace , and partaker of all the great priviledges of it , to goe away with a sad heart , I shall onely leave with you two or three words of comfort to them ; You children of the covenant , that are under the covenant of grace , let not your hearts be troubled , at what hath been said this day , concerning the misery of those men that are strangers to this covenant , and to bear : up and support your spirits , I shall give you two or three comfortable considerations . 1. That all the outward blessings that you enjoy , comes to you in a covenant way , God hath given you these blessings as an appendix to the covenant , and by vertue of an entail to his covenant ; the Lord never gives you a common blessing , but you see the love of a Father , and of a husband , and of a friend , and the love of God in that blessing ; and therefore as I told you before in that very chapter , where God promiseth the blessings of the covenant of grace , he promiseth the blessings of this life too , as an intail to the covenant ; wicked men may have blessings but not by vertue of a promise , not by vertue of the covenant of grace . But now if you ask mee how you may know , whether the blessings you enjoy come unto you by vertue of the Covenant of Grace : I answer , you may know it by these two things : 1. In case you doe use and imploy all the blessing you receive from God , to the honour of God : thus Abraham did , as you may see in Gen. 17. 1 , 2 , 8 , 12. his using the blessings of God to promote the service of God , did demonstrate that those blessings came to him from God , in a covenant way , but those that are strangers to this Covenant , the mercies they enjoy are given them for their hurt . 2. When blessings are as cords to draw you nearer to God , and as bands to tye you fast to God , then they come to you in a Covenant way : as in Jer. 31. 11 , 12. For the Lord hath redeemed Jacob , and ransomed him from the hand of him that is stronger then he , therefore they shall come and rejoice in the height of Sion , and shall run to the bountifulnesse of the Lord , even for the wheat , and for the wine , and for the oyle , and for the increase of sheep and bullocks , &c. That is , all the mercies of God , shall make them to come nearer and nearer , and cleave closer to God ; you then that do enjoy your share of the blessings of God , and they do not endeer you and draw you nearer to God , you cannot look upon them as flowing in upon you in a Covenant way . 2. You that are in covenant with God , know this for your comfort , that the Lord does accept of a little , that you do in his service , better then a great deal that a wicked man performs to him ; God will accept of a few turtle doves of you , when he will not accept of 1000 Rams , or 10000 rivers of oyle of the wicked , he will accept of a cup of cold water given to a righteous man , in the name of a righteous man , when he will not accept of the costliest sacrifice from the wicked : Oh what a happy condition art thou in , that art under the covenant of grace , wicked men may heare more Sermons , and performe more duties , and say more prayers to God then you , and yet in all their duties be rejected , when thou art accepted . 3. Take this for your comfort that when ever you offend God , and provoke him to anger , you have a Mediator to stand between God and you ; though you are guilty , yet you have an Advocate to plead your cause for you ; you that are under the covenant of grace , you may say to Christ your Mediator , as the Israelites said to Moses , when they had offended God , goe thou and speak unto God for us ; so may you say when you have nothing , but thundring and lightning and tempests in your souls , and the flashings of hell fire in your consciences , then you may say to Christ , go now to God and speak for me , mediate with thy Father for the pardon of all my sins ; I have offended God , o● intercede with him in my behalf , I have committed a great offence , oh plead with thy Father , and beg a pardon for me ; thus thou maist say to Christ , being under the covenant of grace . But here lest any one should lye under a spirituall delusion , and think himself under the covenant of grace , when he is a stranger to it , lest the Dogs should snatch at the Childrens meat , I shall lay down to you some distinguishing Characters , whereby you may know whether you are under the covenant of grace or no ; and before I make entrance upon this , I will only premise four sad and dismall conclusions , which will make way the better for what I have to handle in the examination . 1. Take in this conclusion , that a man may be within the outward and common priviledges of the covenant of grace , and yet be without the saving and spirituall priviledges of it , as pardon of sin , having God to be your God , and Christ to be your Saviour , &c. as in Deut. 29. 10 , 11 , 12. sayes Moses there , You stand this day all of you before the Lord your God , your Captains of Tribes , your Elders , and your Officers , with all the men of Israel , your little ones , your wives , and the stranger that is in thy camp , from the hewer of thy wood , unto the drawer of thy water , that thou shouldst enter into covenant with the Lord thy God : Now here you see , were all from the rich to the poor , to enter into covevenant with God , and yet it is not imaginable that all these did partake of the inward priviledges of the Covenant of grace , they did all partake of circumcision , which was the seal of the covenant , of the outward priviledges of it , but not all did partake of the inward and speciall mercies of the covenant of grace , as pardon of sin , peace of conscience , joy in beleeving , God to be their God , and Christ to be their Saviour ; and so in Rom. 9. 4 , 5. sayes the Apostle , They are the Israelites to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the Law , and the service of God , and the promises , of whom are the Fathers , and of whom as concerning the flesh Christ came , these were very great priviledges , and yet saies the text in vers . 8. These are not all the children of God , though they had the externall blessings of the Covenant , yet they were not all the children of God ; so that you see , you may be within the Church of God , and partake of the outward blessings of the Covenant , and yet want the inward and spirituall blessings of it . 2. Take in this sad conclusion , that the most of men in the world , are without the common and outward mercies of the covenant of grace , as all that are in the state of Judaisme , Turcisme , and Paganism , and these being without the outward priviledges of the Church , they can hope for no salvation . If you should divide the world into one and thirty parts , there is but a fift part of them are Christians , there is nineteen parts of the world that are Jews , and Turks , and seven parts that are Pagans ; so that there is but five parts that are Christians ; the most of men in the world are without the outward and common blessings of the Covenant of grace , and therefore can obtain no salvation by Christ . 3. Take this conclusion yet further , that the most of those men that are within the outward and common blessings , are yet without the saving and spirituall blessings and priviledges of the covenant of grace ; this conclusion is answerable to that phrase in Mat. 2. Many are called , but few are chosen , there are but a few chosen to life and happinesse , amongst those that are partakers of the externall mercies of the covenant of grace , as in Zach. 13. 8 , 9. And it shall c●me to passe , that in all the land , saith the Lord , two parts therein shall be cut off and die , but the third shall be left therein , and I will bring the third part through the fire , and will refine them , as silver is refined , and will try them as gold is tryed , they shall call on my name and I will hear them ; I will say it is my people , and they shall say , the Lord is my God : there was but one part of three that were godly , and as it was then , so it is now ; but one part of three that can say truly , they have an interest in the covenant of grace , and therefore ( Beloved ) this may be some of your lot , there are many of you that have a share in the outward blessings of the covenant , that have the Ordinances and meanes of grace , and make profession of Christ , and yet few of you that have any speciall and peculiar blessing from Christ . As when Christ was thronged in the multitude , there were a great many that touched him , but one onely that got any vertue from him , so there are a very few that enjoy the speciall and peculiar blessings of the covenant , to have sin pardoned , and their corruptions subdued and their duties and services accepted , God to be their God , and Christ to be their Saviour . 4. Take this conclusion likewise , that such is the pride and deceitfulnesse of mans heart naturally , that from their being within the compasse of the outward blessings of the covenant , that they will conclude themselves , to have an interest in the inward and spirituall blessings of the covenant of grace , as you shall finde the Jews did in Joh. 8. 33 , 39 , 41. in vers . 33. say they , we are the seed of Abraham : and vers . 39. we have Abraham to be our Father ; and from hence they conclude in vers . 41. that God was their Father too , though Christ told them plainly they were of their father the Devill : wicked men are very apt to deceive themselves , and think they have an interest in the spirituall blessings of the covenant of grace , because they partake of the Sacraments , and outward ordinances ; whereas in Baptisme you may have your face sprinkled with water , and yet never have your hearts sprinkled with the bloud of Christ , you may be born in the Church , and yet never be of the Church of the first born in heaven ; you may have the Church to be your Mother , and yet never have God to be your Father ; there is but a remnant according to the election of grace , the main body is cast away , there is but a remnant saved , and yet the Jewes did boast of themselves , that because they had the Adoption , and the Glory , and the Covenant , and the Promise , &c. therefore God was theirs too , and heaven and happinesse , and all theirs , when there was no such matter . SERMON , X. EPHES. 2. 12. — And strangers to the Covenants of Promise — HAving formerly premised four conclusions that you might not harbour any secret conjectures and imaginations that you do belong to the covenant of grace , when you do not ; I come now to give you some trials and discoveries whereby you may know , whether you are the persons that can lay a just claim to life and salvation from God through his Son Jesus Christ , by vertue of his promise , and I shall comprise them under these three heads : 1. You may know whether you do belong to the covenant of grace or no , in case you doe partake of the spirituall blessings of the covenant : 2. In case you have the inseparable concomitants of the Covenant : And 3. In case you doe perform the conditions of the covenant of grace , which is faith ; beleeve and be saved : if you have these three , you may lay an undoubted claim to the covenant of grace . 1. If you have the saving and spirituall blessings of the covenant of grace ; and these are four ; 1. God will be your God , and you shall be his people ; This is the tenor of the covenant of grace , as in Jer. 31. 33. I will be their God , and they shall my people . I shall a little open this blessing to you , for God to be our God , it notes these three things : 1. It notes a speciall propriety in God , which none have but the elect . 2. It notes an all-sufficiency in God for their good . 3. It notes an absolute authority , that God hath over them . 1. For God to be our God , it notes that God is yours in a speciall way of propriety , which none but those that are the children of God can have , wicked men cannot lay claim to God as their God ; as Pharaoh , when he desired Moses to pray for him , sayes he I have sinned against the Lord your God , he could not say against the Lord my God , you that can upon Scripture grounds , lay claim to God as your God , as having a speciall propriety in him , you have an interest in the covenant of grace . 2. For God to be your God , it notes an all-sufficiency in God , put out for your good , as in Gen. 17. 1. sayes God there to Abraham , I am thy God all-sufficient walk before me , and be thou perfect ; you that can look upon God as having an interest and propriety in God ; and you finde by experience , that God is exceeding good to your soules in every thing , if you see the emptinesse of all things in the world , and that they are but particular helps to thee , as food against hunger , drink against thirst , cloathes against nakednesse , &c. but you finde God to be an all-sufficient help and remedy , the chiefest good , sufficing , and satisfying , and filling thy heart , thou that canst look upon God , as thy all-sufficient good , as having thy portion and interest in him and in none else ; this is an undoubted evidence , that you doe belong to the Covenant of Grace . 3. For God to be your God , it notes Gods soveraignty and power over you , for your benefit , the Lord will reign over you , and subdue corruptions in you , and quell your pride , and humble your heart , and give you a meek and quiet spirit . If you finde that God is yours in these three particulars , you may comfort your heart in an unquestionable interest in the Covenant of Grace , if God be your God , and you his people , that you have given up , and devoted your selves wholly to the service of God in every thing that you doe . 2. Another speciall blessing of the covenant of grace is , that God hath promised to sanctifie and renew your natures : as in Ezek. 36. 26 , 27. saies God there , A new heart also will I give you , and a new spirit will I put within you , and will take away the stony hearts out of your bosomes , and will give you hearts of flesh , and I will put my spirit within you , and cause you to walk in my statutes , and you shall keep my judgments and do them : God will not onely give us life for our happinesse , but grace for our holinesse ; he will not only give us imputed righteousnesse for our justification , but also inherent righteousnesse for our sanctification ; now therefore examine your selves , have your natures ever been sanctified , and regenerated ? have you been ever washed with clean water , and those stains of sin and corruption wiped away from you ? hath the beasom of sanctification ever swept your inward man , and made it not a cave for every unclean bird to lie in , but a habitation fit for the holy Ghost to dwell in ? if it be so , you have a reall right to , and interest in the covenant of grace , for no man can have the blessings of the covenant , but he must have a beeing in the covenant of grace . It is very observable , that God is not only , as the covenant represents him , a God gracious and mercifull , slow to anger , and full of compassion , &c. but he is a holy God as well as a mercifull God ; and therefore he will work holinesse in us and expect holinesse from us , if ever we expect to have mercy and happinesse from him ; never lay claim to God , nor expect life and happinesse from him , as he is a mercifull God , unlesse you resolve to be conformable to him as he is a holy God. Object . But here some may say , This is not so great a blessing as you speak of , to be sanctified by vertue of the covenant of grace ; for there are many men that may be sanctified by the covenant of grace , and yet never be saved by it ; and this objection they ground upon that place in Heb. 10. 29. And they shall count the bloud of the covenant , wherewith they were sanctified , an unholy thing . Answ . I answer that the sanctification here spoken of , is not a true sanctification , but onely in profession , in the sight of men , not in the fight of God ; it is not a sanctification in very deed and in truth , but onely in shew and in the judgement of men . 3. Another blessing of the covenant of grace , is the forgivenesse of our sins : as in Jer. 3. 34. They shall all know me from the least of them to the greatest , saith the Lord , for I will forgive their iniquity , and will remember their sins no more : now ( beloved ) can you say that God hath pardoned your sins , and done away your offences , if so , then you are under the Covenant of Grace . Object . But here some poor soul may say , Alas I have been a great sinner , and have committed offences against God ; and therefore , I fear I have no reall interest in the covenant of grace . Answ . Be not discouraged , for it is the glory of the covenant of grace to pardon great sins ; it puts a great deal of glory upon God , to pardon great sins , and passe by great offences , as in Amos 5. 12 , 15. I know ( sayes God ) your manifold transgressions , and your mighty sins : here you see are manifold and mighty sins , and yet saies God , hate evill , and love good ; it may be the Lord will be gracious to you , nay the Lord he will be gracious to you ; though thou hast manifold and mighty sinnes , yet it is not the greatnesse nor mightinesse of them , but thy stubbornnesse of heart , in not coming in , and closing with Jesus Christ , that undoes thee . 4. Another blessing of the covenant of grace , is Gods writing his Law in our hearts , that we shall never depart from him , as in Jer. 31. 33. I will put my Law in their inward parts , and write it in their hearts , I will be their God , and they shall be my people ; that is , God will put into our hearts a sutable frame and disposition answerable to every command of God in his Law , that we shall be able to obey , observe , and keep it , and say that it is good ; and then saies God , you shall never depart from me ; now examine your selves , hath this effect beene wrought by the spirit of God in your hearts ? hath God written the Sermons you have heard , not in your books , but in your hearts ? if so , these are good evidences of your interest in the covenant of grace . 2. Another discovery or character of your interest in the covenant of grace is this , if you have in you the inseparable concomitances that belong to this covenant of grace ; there are some things that doe alwayes accompany the covenant of grace , as I shall instance in 3 or 4 particulars . 1. If you be a man under the covenant of grace , in covenant with God , then you are disingaged from that league and covenant which you have made and contracted with your lusts , whosoever is in covenant with God , he hath broken his league with his lusts ; you cannot be in covenant with Christ , till you fall off from your lusts , and break off from your sins , as in Act. 3. 25 , 26. sayes the Apostle , You are the children of the Prophets , and of the covenant , which God hath made with our Fathers ; saying to Abraham , even in thy seed shall all the kindreds of the earth be blessed : First unto you hath God raised up his Son Jesus Christ , and him hee hath sent to blesse you , in turning every one of you from your iniquities ; so that if you are children of the covenant , the Lord will turn every one of you from your wicked wayes , and therefore you that are not turned from the evill of your courses , that have not broken that league you have made with death and hell , you can lay no claim to the covenant of grace , as in Psal . 50. 16. sayes God there to the wicked , What hast thou to doe , to take my covenant into thy mouth , seeing thou hatest to be reformed , and castest my words behinde thee ? thou wilt not forsake thy lusts , nor leave thy sins , and therefore what hast thou to do to meddle with my covenant of grace ? you can lay no claim to the Covenant , till you have cast off the old man , and subdued and overcome your sins and corruptions . 2. Another concomitant of the covenant of grace , that will accompany you , is this , you will be a people wholly devoted and given up to the service of God. Jer. 31. I will be your God and you shall be my people , the covenant of grace is called an holy covenant , Luk. 1. 72. not so much because it was made by a holy God , as because it was made for the holy creature , it will make them holy that do enter into it , and therefore those that are in Covenant with God , are called a holy people , and they must be a holy people , as in 1 Cor. 6. 20. sayes the Apostle , You are bought with a price , therefore glorifie God in your bodies and souls , which are Gods , and in 2 Cor. 7. 1. Seeing therefore we have these promises , ( dearly beloved ) Let us cleanse our selves from all filthinesse both of flesh and spirit , perfecting holinesse in the fear of God : those that are in covenant with God , they are a holy and crucified people . 3. Another concomitant is this , that man that hath a share in the blessings of the Covenant , he doth make conscience to walk in the wayes of the Covenant ; hee will not only close with the promise of the Covenant , but also make conscience of keeping the commands of the Covenant ; for the covenant of grace does not onely bestow blessings upon you , but require something of you too , as in Esai . 55. sayes God , Incline your ears and come unto me and hear , hearken , and your souls shall live : and I will make an everlasting covenant with you , even the sure mercies of David : the covenant of grace is a sure and everlasting covenant , but sayes God , you shall come unto me first , and then I will make with you an everlasting covenant : God will have you to obey him , if ever you think to have any share in the covenant of grace ; those that , let God command what he will , will doe what they please ; this argues , that they doe not belong to the covenant of grace ; but if the blessings of the covenant of grace are given by God to you , and the concomitants of it found with you : and lastly , the conditions of it found in you : which is faith , the only condition of the covenant of grace , beleeve and be saved ; if God hath brought thee into a believing estate , that there is not one promise in the Gospell , but you do beartily assent unto , and close with : if it be thus , then you may conclude , that you do belong to the covenant of grace ; And thus I have done with these charactars by way of tryall . Use . I have only now a word or two more by way of use , and so have done with this third part of mans misery ; and the Use that I shall make of this , shall be for consolation , to all those whose hearts can bear them witnesse , that they doe enjoy the saving blessings of the Covenant of grace , God to be their God , and they to be his people ; and that God hath sanctified and renewed your natures , and pardoned and passed by all your sins and iniquities , and hath written his Law in your hearts , that you doe not depart from him ; if you have the concomitants of the Covenant , that you are disingaged from the league and covenant you have made with sin , and death , and hell ; if you are wholly devoted and given up to the service of God , and doe make conscience to walk in the ways of the Covenant ; and if the conditions of the Covenant of Faith in Christ be found in you ; if you are brought into a beleeving condition ; if all these things be wrought in you , then hearken to the great happinesse and benefit you enjoy , by being under the Covenant of Grace . 1. Thou hast that which is more worth then a kings ransome , nay then all the world , thou hast God to be thy God which is all in all , it is more then that which was promised to Esther by King Ahasuerus , to the half of his Kingdome ; you have more then the Devill promised to Christ , when he carryed him to the top of the mountain , and shewed him all the Kingdomes of the world and the glory of them ; thou hast more then the whole world , for thou hast God to be thy God , and thou hast an interest in the Covenant of Grace , which is a bundle of promises , and includes in it all the promises of the Gospell , which are all yours , and you may goe and apply them to your own soules in whatsoever condition you are in . 2. You that are in Covenant with God , labour to admire the great condescension of God , that he would be pleased to proceed with you by way of a Covenant : I have read of some Authors that have more wondred , and stood amazed at this , then at any thing else in the World , that God that is the Soveraign Lord of all the workes of his hands , that he should not rule us and command us by a Law , but deal with us by way of a Covenant , for God is not bound to give us a reward , though we should serve him all the dayes of our lives ; God might command us as we are his creatures to serve and obey him , to pray , read , hear , and walk holily and humbly before him , and when we have done all this , yet he might say to us , I will never give you heaven nor happinesse , nor any reward at all ; he might have said thus to us , but he hath condescended so far , as to make a bargain with us ; that if we will beleeve in his Son Jesus Christ , and live holily , and walk uprightly before him , then he will be our God , and we shall be his people , he will write his Law in our hearts , and sanctifie , and renew our natures , and pardon and forgive all our sins , and give us heaven and hapninesse when we dye ; Oh what an infinite condescension is this in God , and what unspeakable bounty and free grace ; that when he might say to us , you are bound to serve me , and obey me , and to love and fear me , but I am not bound to make a Covenant with you , and promise you my Son , and life , and Salvation , through him , but though I am not bound to it , yet I will give you my Son , and heaven , and happinesse , and I will be your God , and you shall be my people , and I will regenerate and sanctifie your natures ; and create in you new hearts , and write my Law in your inward parts , I will freely do all this for you , sayes God , Oh what infinite condescension and free grace and mercy is this ! 3. Another great happinesse you doe enjoy under the Covenant of Grace , is this , the Lord will pardon all the great sinnes you commit against him , and accept of all the weak duties and services you perform to him ; though you commit great and mighty sins , yet the Lord is gracious and mercifull , and will pardon them ; the Covenant of Grace covers great sins : as the sea can cover a mountain as wel as a mole-hill ; so the Covenant of Grace can pardon mountainous sins as well as small ones . And again , the Covenant of Grace does accept of weak and imperfect duties , nay those very duties which wicked men doe perform , though they be more for the matter of them then ours are , yet by vertue of the Covenant of Grace , the Lord does accept of ours , and will not accept of theirs , as in Prov. 15. 8. the place that I quoted before , The sacrifice of the wicked is an abomination to the Lord , but the prayer of the upright is his delight ; a sacrifice is a great deal more costly then a prayer , and yet the Lord will accept of a poore pennilesse prayer coming from a godly man , when he will reject a costly Sacrifice from a wicked man ; God will accept of a cup of cold water , from one in Covenant with him , when he will not accept of 10000 rivers of oile from a wicked man ; he will pardon your great sins , and accept of your weak services : indeed , were you under a Covenant of works , that would require perfect obedience , but being under a Covenant of grace , the Lord accepts of sincere , though it be imperfect obedience : and thus I have done with the third part of mans misery , being strangers to the Covenant of grace . SERMON , XI . EPHES. 2. 12. — Having no hope — WEE come now to fall upon the fourth part of an unconverted mans misery , ( which you will think to be a very strange one ) that he is without hope ; while these Ephesians were in a state of Gentilism , unconverted to the Faith of Christ , they were without hope , & the reason of it was , because they were without Christ , who is the way , the truth , and the life , there is no other way to heaven but onely by Jesus Christ , and seeing they were out of the way to heaven , they must needs be without any hopes of coming to heaven ; it was the first branch of their misery , in being without Christ that exposed them , and made them lyable to all the rest , because they were without Christ , therefore they were aliens to the Common-wealth of Israel , & therefore they were strangers to the Covenant of Promise , and without hope , and without God in the World. Object . Ob. But here some will be ready to say , How can this be that the Apostle should say , they were without hope , when were it not for hope , the heart would break ; and therefore it is not possible , they should be without hope ? Answ . I answer , it is true , they had a hope , but it was a vain hope , an ungrounded and a deluding hope , and this kinde of hope is no better then no hope at all , so that the Apostle might well say they had no hope , that is , no good nor well grounded hope for heaven , they had onely a presumptuous hope , such a hope as would make them ashamed in the latter end , they had only the hope of the hypocrite that shall perish , and therefore when the Apostle sayes , that these Ephesians during their unregeneracy , were without hope , his meaning is , that they were without any wel grounded hopes for heaven , they had no Scripture grounds , to bottome or build any hopes upon , that God would bring them to heaven ; this is a very sad and dreadfull point I am now upon , in shewing you this part of mans misery , without hope ; the Observation I shall draw out from hence shall be this ; Doctr. That all men during the state of their unregeneracy , are without any true , or well grounded hopes of heaven . In the handling of this I shall first prove it in the generall , and then improve it ; first to prove it , an unconverted mans condition , in reference to his hopes for heaven , is just like Pauls , and those Mariners that were with him in the ship sailing towards Rome , Act. 27. 20. when neither Sun nor Stars appeared , but the winde and waves did beat upon the ship , insomuch that all the hopes they had of being saved were quite taken away ; so it is just your case that are without Jesus Christ , there is neither Sun nor Star does shine upon you , if Christ does not shine upon you , you are like Paul and the other Mariners in the ship , all hopes of your being saved , is quite taken away from you . I shall confirm this truth to you by three or four demonstrations , that a wicked man is without any hopes for heaven . Reas . 1 1. An unregene rate man must needs be without hope , because he is without Christ who is the foundation of a christians hope , Wherefore remember , sayes the Apostle , that at that time ye were without Christ , and therefore he tels them afterward , that they were without hope , in Tit. 2. 2. Christ is there called our hope , Christ is that person in and upon whom we are to build all our hopes for heaven , and therefore he is called our hope , and this is the meaning of that expression , Christ in you the hope of glory , intimating that you cannot hope for glory , but in and through Jesus Christ ; that man that is a Christlesse man , must needs be a hopelesse man , that is the first demonstration . Reas . 2 2. A man without Christ , must needes be without hope , because he is without a title to any promise of life and salvation , which is the onely support and prop of mans hope ; you would count this a very fond and vain hope , for any man to hope that such a rich man would make him heir of all he hath , though hee never promised him one foot of Land ; why just so vaine are the hopes of wicked men , but now the Word of Promise is like a pillar of marble to bear up the hearts of Gods people , as in 1 Tit. 2. In hope of eternall life , which God that cannot lye , promised before the World began , the promises doe ground that man that hath interest in them , to a hope of eternall life , he that is without the Lord Jesus Christ the foundation of hope , and without the promises which is the pillar of hope , must needs be without all true hopes of heaven . Reas . 3 3. He cannot but be without hope , because he is without Faith which is the ground of hope , as in Heb. 11. 1. Faith is the ground of things hoped for , the evidence of things not seen : where no true Faith is there can be no hope , for Faith is the Mother , and Hope is the Daughter , Hope is begotten by Faith ; an unregenerate man must needs be without hope , because he is without Christ the foundation of hope , and the promises the pillar of hope , and Faith the ground of hope . Reas . 4 4. It appeares that he is without hope , because when hee leaves the world , his hopes leave him , whereas the hope of a godly man never leaves him till it brings him to heaven ; when a wicked man dies his hopes are gone , and leave him when he hath most need of them , had his hopes been well grounded hopes , they would never make him ashamed of them . Thus you see I have onely in the generall confirmed the point to you . I come now to speak of some more particular inquiries in the prosecution of this Doctrin , ( Beloved ) wil you lend me your thoughts a little , in the handling of these five inquiries ? As 1. I shall shew you the nature of this hope that unconverted men are without . 2. I shall shew you what are the characters of those men that are without any well grounded hopes for heaven . 3. I shall shew you the reason , why ( seeing the Scripture sayes that a wicked man hath no hope ) that of any men in the world , a wicked man does nourish in his heart the greatest hopes for heaven . 4. I shall shew wherein lies the difference between those that have onely a presumptuous hope for heaven , and those that have a true and well grounded hope for heaven ; And Lastly , I shall shew you the great misery of those men that have onely presumptuous hopes for heaven . Quest . I will begin with the first of these , to shew you the nature of that hope , that unconverted men are without . Answ . Take this plain description of it , that true hope which wicked men are without it is a well grounded and patient expectation for the accomplishment of all those spirituall and eternall good things , which God hath promised through Jesus Christ , and which Faith beleeves . I call it a well grounded expectation to distinguish true hope , from those presumptuous hopes that wicked men have : I call it a patient hope to distinguish it from a rash hope , in wicked men : and I say it is a patient expectation and looking for the accomplishing those spirituall and eternall good things , which God hath promised in Christ , because that this is the ground of hope , it is called the hope of glory and the hope of eternall life , and the like ; Thus you have the nature of this hope that wicked men are without , when the Apostle sayes , they were without hope , his meaning is , that they were without any hope of those spirituall and eternall good things , which God hath promised to beleevers through Christ . Quest . 2 Quest . 2. What are the Characters of those men , that have no hopes for heaven , or if they have , it is onely a deluding and a presumptuous hope , a hope no better then no hope at all ? ( nay it were a great deal better to have no hope then a presumptuous hope , but that I shall speak to afterward . ) Now before I shall lay down these characters by way of discovery , I will onely premise four or five particular conclusions , which are very necessary to prevent wicked men from running into mistakes concerning their hopes for heaven . 1. Take this conclusion , that this grace of hope may as well be counterfeited as any other grace , there is a lively hope in a Beleever , and a dead hope in a wicked man , there is a faigned hope as well as a true hope , a counterfeit hope as well as a good hope , and therefore it is said in Joh. 8. 13. The hope of the hypocrite shall perish ; and in Prov. 10. 28. The hope of the wicked shall perish . 2. Take this conclusion , that those men , that have least grounds to build hopes of heaven upon , doe yet nourish most confident hopes of heaven in their hearts ; I shall give you two notable places of Scripture to prove this , in Prov. 14. 16. it is said there that a wise man feareth and departeth from evill , a wise man is jealous over his own heart , what followes ? but sayes he , A fool , that is , a wicked man , he rageth , and yet is confident , he runs on in wicked wayes and practises without any remorse or sorrow , and yet he is a confident man , that hee shall goe to heaven as well as the best ; A wise man feareth and departeth from evill but a wicked man rageth , and yet is confident , those that have least cause to hope , doe yet harbour the greatest hopes for heaven in their hearts . A like place to this you have in Psal . 36. ●2 . The transgression of the wicked sayes in his heart , that there is no fear of God before his eyes , and yet the next words are , he flatters himself in his own eyes , though his iniquities are found worthy to be hated ; wicked men are very apt to have good conceits of themselves , and you shall finde it ordinarily , that a poor soul that walks conscionably before God , and neglects no known duty , and mortifies every known lust , and walkes humbly before God , this man is full of feares and jealousies , and doubts that all things are not well between God and his soul ; and yet you shall finde another ungodly wretch that gives way to all manner of sin and uncleannesse , and fulfills the lusts of his flesh and of his minde , and this man is very confident of his going to heaven , and that all is well with him when he is running headlong to hell . Here then you see the second conclusion that those men that have least grounds to build hopes of heaven upon , doe yet nourish strongest hopes for heaven in their hearts . 3. Another conclusion is this , that a man may live and dye with very strong hopes that he shall goe to heaven , till he bee throwne downe into hell ; hee may have no other thoughts but that hee shall goe to heaven till hee bee cast head-long into hell . I shall give you some plain text to prove this , as Job 21. 23. Job speaks there of a wicked man , sayes he , one dies in his full strength being wholly at ease and quiet ; A learned Divine sayes upon this place , that it is the note of a wicked man , when he lies upon his death bead , if you come to him and ask him if hee hath any hopes that he shall goe to heaven , hee will answer , that hee hath very strong hopes of it ; and if you ask him , whether my sin troubles him , he will tell you no , blessed be God I have no sin troubles me now , nor ever did all my life time ; What , does nothing at all disquiet you ? No , I am wholly at ease and quiet ; he hath no sinne troubles him , nor no misgiving thoughts , but that hee shall goe to heaven : But when a wicked man dies , then his expectation shall perish , and not till then : Now Beloved me thinkes this conclusion should a little startle you , and make you look about you to take heed lest you run hoodwinkt to hell , that you doe not live and dye in hopes of heaven , and never think otherwise till you drop down into hell . 4. To you that doe lay claim to strong hopes for heaven , let me tell you thus much , that you are not to hope for heaven , unlesse you can render a reason or ground of your hopes . Beloved it is not naturall for every man to hope for heaven and to be saved , and you ought not to hope for heaven unlesse you can give some grounds for it , as the Apostle sayes , But sanctifie the Lord God in your hearts , and be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you , with meeknesse and fear ; Now examine your selves , what grounds can you give for your hopes of heaven , have you a promise for it ? or one Scripture ground for it ? or the witnesse of the Spirit for it ? if not , then doe not nourish any hopes of heaven in your hearts . Thus I have laid down these four conclusions , I come now to handle the query it self which is this . Quest . Quest . What are the characters whereby it may be knowne whether you are such a one that hath no hopes for heaven , or a meer deluding , an ungrounded and presumptuous hope , as good as no hope ? Answ . The hearts of all the sons of men are desperately wicked and deceitfull above all things , man is a proud creature and apt to have proud and high conceits of himself , and therefore I shall give you five distinguishing characters , whereby you may know whether your hopes for heaven be true , and well grounded hopes , or no. 1. That man that nourisheth in his heart great hopes for heaven , and yet at the same time fosters and favours great lusts and sins in himself , that man hath no true hopes for heaven . I shall give you a clear place to prove this , Deut. 29. 15. And it come to passe when hee heareth the words of this curse , if he shall blesse himself in his heart , saying , I shall have peace though I walk after the imaginations of my heart , to add drunkennesse to thirst , &c. The Lord will not spare such a man , but the anger of the Lord and his jealousie shall smoak against that man : and so in Esay 57. 20. sayes the Prophet there , Thou art wearied in the greatnesse of thy wicked wayes , yet saidst thou not , There is no hope , it is a very strange place , as if the Prophet should say to them , you walk in a great course of sin and wickednesse , and yet you flatter you selves , you will not say there is no hope for you , you that doe nourish great sins and wickednesse in your bosomes , and allow your selves in the practise of great sins , you should say , there is no hope for you to goe to heaven , for God does here charge it upon you , that notwithstanding you walk on in wayes of sin , yet you say not , there is no hope ; but are rather very confident you shall go to heaven for all that ; and so in Psal . 36. 1 , 2. The transgression of the wicked saith in his heart , there is no fear of God before his eyes , and yet sayes the Psalmist , he flatters himselfe , with vain hopes of heaven ; wicked men have heaven and the hopes thereof in their eyes , when they have sinne in their hearts , and this shews that their hope is onely a deluding and a vain hope . 2. That man hath no true hope but onely a presumptuous and vain hope for heaven , that is strong in his expectations of heaven as his aim and end , but slow in his actions and endeavours after holinesse as his way : he that can with Baalam desire to dye the death of the righteous , but never care nor desire to live the life of the righteous , that mans hope is but a vain hope , as the Psalmist hath it in Psalm . 119. 155. Salvation is farre from the wicked , for they seek not thy statutes , and if salvation be far , the hope of salvation is as far ; but why is salvation far from the wicked ? because they seeke not Gods statutes , those men that hope that salvation is neer them , when they are far from seeking after Gods statutes , and endeavouring after holinesse , as the way to happinesse , these men are far from salvation , and the hope of salvation too . 3. That man hath only deluding hopes for heaven , that is unwilling to have his hope tryed , examined , and come to the touchstone , those that will not , as the Apostle , bids us , be ready to give to every man that asketh you a reason of the hope that is in you , with meeknesse and fear ; now let me ask you what ground you can give for your hopes in heaven , have you the testimony of Gods Spirit for it , or the testimony of a good conscience . that in simplicity and godly sincerity , you have had your conversation here in this world ? have you a promise or any ground in scripture for your hopes ? if you have no ground for your hopes , and cannot indure to come to the triall or touchstone , it is an argument that you are counterfeit metall that you have no reall hopes for salvation and happinesse in another World. 4. That man that builds his hopes for heaven more upon his own performances then upon Gods promises , his hope is only a deluding hope : this is that sandy ground Christ speaks of in Matth. 7. ult . To build your hopes of heaven upon any services you doe , or any duties you perform , it is all one , as if you should goe about to build a house upon the sand ; ask a wicked man whereon he grounds his hopes for heaven ; he will tell you that he does the works of charity , he gives every man his due , and he lives honestly , and civilly amongst his neighbours , hee hears and reads the Word , he prayes and receives the Sacrament , he does such and such good duties , and this is that which they build hopes for heaven upon , they think that Christ is espoused for them , because they are bidden to the Wedding Supper , for the Ordinances of Christ are his marriage supper , they are ready to say with those in Luk. 13. 26. We have eaten and drunken in they presence , Lord , Lord open to us . I doe not deny but a man may have evidence from his graces , & from the work of God upon his heart , but the great pillar of Marble , that must bear up thy hope , must be the promise of God in Christ ; he that builds his hopes for heaven only upon his own performances and good duties , his hope is a vain and deluding hope ; I doe not deny but the graces of Gods spirit are reall evidences of . Gods love to the Soul , as the Apostle sayes , By this we know that we are translated from death to life , because we love the Brethren , and again , By this we know that we are of God , because of his spirit which he hath given us ; but I say this is not the main pillar and ground of our hope : we should be so fervent in prayer , and diligent in the performance of holy duties , as if we did expect to be saved by our duties , but when we have done all that we can , we must lay down all at the feet of Christ , and conclude that our best righteousnesse is but as filthy rags , and when wee have done all that we can do , we are unprofitable servants , and we must wholly and only depend upon the merits and mercies of Christ for salvation and comfort . 5. That man that thinks , there is neither difficulty in getting this grace of hope , nor efficacy in keeping of it , that man hath no true hope . 1. Thou that thinkest there is no difficulty in obtaining this grace , thou never yet hadst it , for the least grace is beyond the power , and capacity of any man to get of himself , thou that thinkest it an easie matter to hope for heaven , thou never yet hadst a true hope , for it must be God that must work this grace in us , as the Apostle sayes in Rom. 15. 13. Now the God of hope fill you with all peace and joy in beleeving . 2. Those that think there is no efficacy in keeping this grace of hope , those have no true hope , for wheresoever true hope is , it hath these properties with it . 1. It hath a purifying vertue with it , as in 1. Joh. 3. 3. Every man that hath this hope in him , purifieth himself even as God is pure . 2. Hope hath a pacifying property with it , It is the Anchor of the Soul , both sure and stedfast ; though the World , and the Devill trouble and disquiet you , and afflictions and temptations molest and disturbe you , yet this grace of hope will quiet and pacifie you , those that hope in God shall be secure and at rest . 3. Hope it hath a painful property with it , it is never a sluggard , where there is an impossibility , there hope is cut off . But that which a man hopes for , he will labour and endeavour after : as he that ploughs does plough in hope , so the hopes of heaven will make you plough up the fallow ground of your hearts , and make you indefatigable in your labours after heaven , so that you shall take a great deal of pains and use all your endeavours for it . SERMON , XII . EPHES. 2. 12. — Having no hope — WE come now to the third Queston , which is this ( Que. ) What is the reason ( seeing the Scripture sayes that a wicked man hath no hope ) that of all the men in the world , wicked men doe nourish greatest hopes for heaven in their hearts ? Answ . In resolving this Question , I shall lay you down five false pillars or props , that doe bear up and nourish the hopes of wicked men , and as I name them to you , I shall shew you the rottennesse , and deceitfulnesse , and insufficiency of them , for any man to build hopes of heaven upon . 1. The first prop that wicked men doe build hopes of heaven upon is this , because they have committed but smal sins in their life time , and because they have not run out into the commission of such grosse and scandalous sins in the world as other men have , therefore say they , surely we have some ground to hope for heaven ; it is true , we are sinners , but my sins are but ordinary small sins and frailties , they are not sinnes of a double die , just as the Pharisee sayes , Lord I thank thee that I am not as other men are , extortioners , unjust , adulterers , or even as this Publican , because he was not as bad as other men , therefore hee thought he had a right and title to heaven , because they are not as bad as the worst , therefore they think themselves as good as the best ; now I shall shew you the weaknesse and rottennesse of this pillar for any man to build hopes of heaven upon , and that in these five particulars . 1. You that make this a ground to build hopes for heaven upon , let me tell you thus much , that there are many men in the world that have kept themselves from great and crying sins , and yet remain in an unconverted estate : for instance , you may see this in Paul , in Phil. 3. 6. he tels us , That according to the Law he was blamelesse , there was no command of God in the let t● of it , that he was guilty of the breach of , he was no swearer , nor lyer , nor stealer , nor drunkard , nor adulterer , &c. he was guilty of no great and grosse 〈◊〉 , and yet Paul he had nothing to plead for heaven for him , if he had not had the righteousnesse of Jesus Christ to plead for him . Sayes the young man to Christ , What shall I doe to inherit eternall life ? Christ tels him that he should not do any murther , nor commit adultery , nor steal , nor hear false witness , honor thy Father and Mother , and love thy neighbour as thy self ; the young man answered and said , all these things have I kept from my youth up : and Jesus looked upon him and loved him , and pitied him , that such an ingenuous and blamelesse man as he was should yet go to hell ; this man did not break the Law of God in the letter of it , but yet he went away sorrowfull , when Christ bad him go & sell all that he had and give to the poor , the young man went away sorrowfull , for he had great possessions ; then says Christ , How hardly shall a rich man enter into the Kingdom of heaven ! and so the proud Pharisee that boasted himself over the poor Publican ; yet this man went away justified and not the other . 2. You that make small sins a prop to build hopes of heaven upon , it may be though your sins are little and small , yet what they want in bulk and magnitude , they may make up in number ; and many small sins are more dangerous then one great sin , many small scars upon the heart with a penknife is as bad as a thrust with a sword : it may be with thee in this regard , as it is in Arithmetick , many small figures , amount to a greater sum , then a few great figures do , four small figures make a greater sum then three great figures , so many small sins will do thee more harm then a few great sins ? if what your sins do want in bulk and magnitude , you make it up in their number and multitude , you are as liable to damnation as if you had committed great and crying sins ; though you have not committed adultery in your life time , yet it may be you have had many sinfull and unclean thoughts in your heart ; and though you have not been guilty of murder , yet it may be you have had many revengefull thoughts in you , which is as bad as murther and so of any other sins . 3. You that plead exemption and freedom from great sins , to be a prop to build hopes for heavē upon , know thus much ; that smal sins are more capable of great aggravations , then great sins are , as I shall shew you in these 3. particulars , wherin smal sins do admit of greater aggravations then great sins . 1. Smal sins are committed most commonly with more complacency and lesse reluctancy , then great sins are ; unclean thoughts do please the heart and tickle the fancy , and content the minde of a man , and are committed with a great deal more complacency & delight , and lesse reluctancy ; who would strain at a gnat ? Now it layes your souls upon more guilt when you commit the smallest sins with delight and contentment , and satisfaction , then if you did commit great and gross sins , if you labor to resist them , and strive against them . 2. Thou committest small sinnes with more security , and lesse penitency , then great sins ; when a man commits a great and scandalous sin , he is sensible of what he hath done , and layes it to heart , and is ashamed of it and must repent of it , or else it will be a shame to him all his life long ; but he can venture upon a small sin , & never be troubled at it , nor grieved for it , he can cōmit a smal sin with a great deal of security , & impenitency , so that hereby they do the soul more wrong then great sins . 3. You are apt to run into small sinnes with more frequency then you commit great sins , for they are so open to the reproof of the Word , and so obvious to the eyes of all men , that you cannot find opportunities to commit them so often , whereas small sins you commit again and again , and one day after another , and a thousand times in one day , and yet never take notice of them , and therefore this may convince you , that your exemption from great sins , can be no sufficient ground to build your hopes for heaven upon . 4. You that build your hopes for heaven upon this ground , because your sins are none of the greatest , let me tell you , that the smallest sins that ever you committed in all your life time , without repentance on thy part , and satisfaction on Christs part , will forever keep thy soul out of heaven , if you repent peradventure you shall be pardoned , the smallest sins cannot be forgiven , without the bloud of Christ to wash them away , for without the shedding of bloud there is no remission : and thus I have shewed the insufficiency and deceitfulnesse of the first prop that wicked men do build their hopes for heaven upon , we come now to the second . 2. But sayes a wicked man , I have heard and read of those , that have committed far greater and more crying sins then ever I have been guilty of , and yet they hoped for heaven , and are gone to heaven , and therefore why should not I hope for heaven as well as they ? I read of David that committed Adultery , and of Noahs drunkennesse , and Pauls persecuting Christ , and Peters denying of him , and divers others , and yet these men are gone to heaven , and why may not I as well as they ? Concerning this plea of wicked men I shall give you these three things by way of answer . 1. You that make this a ground for your hope , you do pervert the end for which God hath recorded the examples of his servants in Scripture , for God did not record them there , to be a provocation to thee to goe on presumptuously in sinning against him , but meerly to be a restraint and caveat to keep thee from falling into the same sins , which they did ; if Noah , and Lot , and David , and Peter , &c. such holy and excellent men as these , had their failings , and did commit great and grosse sins , oh then let me take heed lest I am overtaken , and fall into the same sins ; this is the use that we should make of the failings of other man , as in 1 Cor. 10. 11. All things are written for our example , to admonish us upon whom the ends of the world are come , and in 1 Tim. 1. 16. sayes the Apostle , Iobtained mercy , that I might be an example to all that should hereafter beleeve in Jesus Christ. 2. You that make the sins of other men , that have obtained mercy , to be a ground to build your hopes of heaven upon , let me ask you this Question ; you that do fall into the same sins with Noah , or David , or Peter , do you repent with them too ? it is true , Noah did fall once into the sin of drunkenness , but yet the Scripture records this of him , that he was an upright man in his generation : and so David , though he did once defile his bed , yet afterwards he repented of it , and made his couch to swim with tears for it : so Peter after he had denyed Christ , he went out and wept bitterly for it ; but I say , what is all this to thee , that doest make a trade of sin , and fall into grosse sins every day , time after time , and yet never mourn and grieve for them , as David did for his sin , nor weep bitterly for them with Peter , what plea can this be for thee , to encourage thee to hope for heaven ? 3. Know this further , that a godly man may fall into the same sins that others fall into , for the matter of them , but not for the manner , now it is the manner of falling into sin , and not the matter of it that dams a man ; it is true , Noah did fall into the sin of drunkennesse , but I shall distinguish Noah from any wicked drunkard in the world , and that in these five particular considerations , as 1. Noah was drunk , but it was before he did know that wine would make him drunk , and if you read the story you shall finde , that there was never any wine drunk till that time , for Noah did then begin to be a husbandman , and did plant a Vineyard ; but now there is never a one of you but doe very well know that wine and strong beer and the like , will intoxicate you , and yet you will not refrain from excesse in drinking ; there is a great deal of difference between you and Noah . 2. Noah was drunk , but he did not proclaim his drunkennesse , but the text sayes he went into his tent and slept , he was ashamed of what he had done , but now you proclaim your sin , and swear , and stare , and commit many other sins in your drunkennesse . 3. It is true , Noah was drunk , but you never read that he was drunk any more then once , but you are drunk again and again , one day after another . 4. Though he did once fall into this sin , yet for the ordinary course and practise of his life , he was an upright man in his Generation , whereas it may be your ordinary and frequent practise is drunkennesse . 5. Noah was an aged man , and in this regard his age might call for more wine and strong liquor to chear up his spirits , then young people do want ; so that all these considerations do little mitigate , and allay Noahs fault , though it be not wholly excusable . An so likewise David he committed the sin of adultery , he wallowed in an unclean bed , but yet his sin likewise may admit of some extenuation and excuse , as 1. David when he came up to the house top , he little dream't to have seen a naked woman there , which was a very great temptation to him , but it may be some of you do seek occasion , and contrive and plot how you may commit such a sin . 2. David did fall into this sinne neither but once , you shall commonly finde that godly men fall into great sins but once , they take warning by the first transgression , and seldome fall into the same sinne again , but now it may be you live in unclean thoughts and actions all your life long , and therefore this can be no prop for your hopes . 3. Though David did fall into this sin , yet he did not continue in it long , for it was but nine moneths between Nathan the Prophets coming to David , and telling and reproving him for his sin , and the time that he fell into it ; but alas some of you it may be are Adulterers of nine years standing , there are many amongst us that are old adulterers , and yet never had a melting and sorrowfull heart for their sins , that never wept as David did , nor mourn as he mourned . And so Peter he fell into a sin of denying his Lord and Master ; but , 1. He was resolved , and did verily purpose before , to have confessed and not to have denyed him , and yet when the Damsell came to him , and told him , that he was one of those that were with Christ , & Peter conceiving it may be that they would have put him to death and crucified him , as well as Christ , upon this sodaine surprise ( which was a very great temptation to him , ) he denyed Christ , And 2. Though he denyed him thrice , yet afterwards he did confesse him as often as he denyed him , for when Christ asked him , Simon Peter lovest thou me , he answered Christ three times , Lord thou knowest that I love thee . 3. Peter denyed Christ , but yet afterward he went out and wept bitterly for it , and therefore his obtaining mercy can be no ground for your hopes , that never yet repented of any of the sins you have committed , and thus you see that the falling of these three godly men into great sinnes can be no prop to bear up your hopes for heaven . I shall now shew you more particularly that though the godly do fall into sinne , yea even the same sinnes for the matter of them , as you do , yet they do not fall into them in the same manner , As 1. If a godly man fall into sin it is unwittingly and unawares ; in Gal. 6. 1. sayes the Apostle , if any man be overtaken with a fault . A godly man he runs away with all the speed he can from a sin and temptation , but sometimes it overtakes him against his will , but now a wicked man he runs after sin , and overtaketh it , he sins with set purpose of heart , He plots mischief upon his bed , and sets himself in a way that is not good . 2. A godly man fals into sin sometimes , but it is with reluctancy and opposition , the Spirit striveth against the flesh ; there is an opposing , and striving against sin , they are not like cowards , but will fight as long as they can hold their weapon in their hands , but now wicked men they commit sin with greedinesse , with delight and complacency , without any reluctancy at all . 3. Every sinne that a godly man committeth , maketh him more carefull and watchfull for the time to come : thus it was with David , Psal . 38. the title of it , compared with Psal . 39. 1. The title of Psal . 38. is called a Psalm of David to bring to remembrance , the subject matter of this Psalme was to bring Davids sinne to his remembrance , and having spent this , in remembring his sins , in the first words of the next Psalme , sayes he , I have sinned , but I will take heed to my wayes , that I offend not with my tongue , after he had called to remembrance his sins past , then he resolved with himself to strive against them in time to come . A godly man never fals into a sin once , but he fears to fall into the same sin ever after . A godly man though he fals into sin sometimes , yet he will at length get the upper hand of sin ; though for the present he be not able to grapple with sin , yet he will overcome it at last , Grace will out grow sinne , and get the victory over it ; and thus I have shewed you the second prop that wicked men build their hopes for heaven upon ; we come now to a third and that is this ; If you beat them off from the two former , then they flie to the mercies of God ; Oh say they , God is a very mercifull God , and I hope he that made me will save me , and that I shall goe to heaven as well as other men , and the like . Now I doe not deny but the mercies of God is the chiefest prop under heaven , that a man can build his hopes for heaven upon , but here I shall shew you the rottennesse of this prop likewise in four or five regards , and that the mercies of God in generall are no sufficient ground at all , to build thy hopes for heaven upon , unlesse thou canst lay claim to the mercies of God in particular , for if you build your hopes upon the mercies of God in generall , 1. The Devils and damned spirits may then hope as well as you . 2. The common and outward mercies of God can be no good prop , to build hopes for heaven upon , unlesse you can lay claime to the saving and distinguishing mercies of God ; the common outward mercies of God wicked men may have , for God is good to al , and his tender mercy is over all his Workes , the Devils share in the common mercies of God as well as others ; but these generall mercies of God are no prop to build hopes for heaven upon , unlesse you can build upon the saving and distinguishing mercies of God , as David prayes , Shew mercy unto me O God , ( sayes he ) with the mercy which thou bearest to thy own childeen ; it must be electing , redeeming , sanctifying , and saving mercies that you must build your hopes for heaven upon . 3. The generall mercies of God can be no ground of your hopes , unlesse you have an interest in Jesus Christ : for God is cloathed with greatnesse , and terrour , and dread , and wrath out of Christ ; there is nothing to be looked upon but anger and wrath in God without Jesus Christ . There were two lawes that God did make concerning the Mercy-seat . 1. The High Priest was not upon pain of death to come to the Mercy-seat , unlesse he brought incense with him ; now what does this signifie to us ? why , it represents the intercession of Christ , that as Aaron was not to come to the Mercy-seat without incense , so neither can we goe to the Throne of Grace to beg mercy from God , with any hope of audience or acceptance , unlesse we carry incense with us , which is the Lord Jesus Christ to plead for us . 2. Aaron was to sprinkle the Mercy-seat with bloud ; which typifies to us , that we are not to expect mercy from God , but as we have an interest in the bloud of Christ . 4. To you that build your hopes for heaven upon the mercies of God in generally , let me tell you that God is not prodigall of his speciall mercies , as to bestow them upon all the world , but only upon a select number of men : he will have mercy onely on them that fear him ; as for the wicked those that run on in their sins , the Lord sayes himself , that though he hath made them yet he will have no mercy on them ; the mercies of God in generall are no sufficient props to build hopes for heaven upon . Ob. But here me thinks I hear some kind of people ready to object against me , and say , What , doe you go about to beat us off from our hopes of heaven ? would you bereave us of our hopes and drive us into despair ? 1. To this I answer , that all you that have good and well grounded hopes for heaven , I would not for all the World , stagger your hopes ; but as the great windes doe commonly root up , and blow down the smaller shrubs , but doe settle and root the stronger Oakes the faster into the ground ; so I would have all that I have said this day concerning the vain & deceitfull hopes of wicked men , to confirm and establish your hopes and make them grow stronger and stronger . 2. God forbid , that this should be in my heart , to drive any of you to despair ; doe not think that my aim in what hath been said is to make any of you fall into desperation , but to keep you up and prevent you from falling into presumption , which is the more dangerous errour of the two , because where the rock of desperation hath split thousands , the rock of presumption hath split its ten thousands . 3. My intention in what hath been said , is not to make you cast away all your hopes for heaven , but only your false and ill grounded hopes ; I would have you to pull down all your tottering hopes , and to build them upon a more sure foundation ; Jesus Christ himself being the chiefe corner stone . SERMON , XIII . EPHES. 2. 12. — Having no hope — WEE come now to enquire further , what is the reason that wicked men doe nourish in their hearts most hopes for heaven , seeing the Scripture sayes they have none : the last time I answered this Question , by naming three false props , that they build hopes for heaven upon ; I shall now give you three or four more . 4. Another false prop that wicked men build hopes for heaven upon is this ; their frequency in the performances of religious duties ; and thus they reason with themselves ; Shall I use duties , all the dayes of my life , as my way to heaven , and shall I not hope for heaven at my journeys end ? though a wicked man does notionally hope for heaven through Christ , yet he layes the chiefest foundation of his hopes in his own good works ; as Christ sayes , in the last day they shal come to him & cry , Lord , Lord , open to us , for we have prophesied in thy name , and eat and drunk in thy presence , we have heard thy word , and done many miracles , and cast out Devils in thy name , and the like ; they shall boast of their hearing , and praying , and good workes , and make that a plea for heaven , when Christ shal say unto them , Depart from me , I know you not . Now I shall shew you the rottennesse and in sufficiency of this prop to build hopes for heaven upon ; but I would not have you mistake me , as if I went about to beat down good workes , and make duties uselesse ; for I would have you so to perform duties , as if you were to be saved by duties , but when you have done all that you can doe , to lay them down at the feet of Christ , and wholly depend upon him , as if we had done no duties at all ; but if you make the bare performance of duties , to be a prop for your hopes of heaven , it will be a very rotten and deceitfull prop , as I shall shew you in these four particulars : For , 1. All performance of duties not tendered to God the Father by Jesus Christ ; will not be accepted by him ; that were it possible you should kneel so long in prayer to God , as that you should wear out your knees ; were it possible that you should cry out your eyes with weeping , and by mourning and lamenting for your sins , you should dry up all the moisture of your body ; were it possible you should spend all the dayes of your life in hearing , reading , praying , and the performance of holy duties ; yet if you doe not offer them up to God in the name and mediation of Jesus Christ , they are all but like cyphers that amount to no sum at all , unlesse the righteousnesse of Christ be added to them : it is Christs righteousnesse that makes our services acceptable to God ; Christ addes his incense to the prayers of all his Saints : now ( beloved ) though you make never so many prayers , yet if you have no share in Christ , nor in his sufferings , and prayers , and intercessions to God for thee , all thy prayers and holy duties are worth nothing , they will never bring thee to heaven ; our persons must be in Christ , before our services can be accepted of God , and therefore the bare performance of duties , can be no prop to thee for to build hopes for heaven upon . 2. These things can be no prop of thy hopes for heaven , because hypocrites , whose persons and performances God doth hate , they are frequent in duties as well as you : the Pharisees they did fast twice a week , and give almes , and perform holy duties , and so those spoken of in the Prophet Esay , They did delight to draw near to God , and to know his wayes , as a nation that did righteousnesse , and for sook not the Ordinances of God : wherefore have we fasted , say they , and thou seest not ? God did not accept of any thing they did : and so those in Zac. they kept four fasting dayes in a year for seven yeares together , and yet they said he did not regard them : and so likewise God doth not regard the prayer of the wicked , as in Psal . 105. 9. The prayer of the wicked is an abomination to the Lord ; and so is their hearing too , for they come to hear when their hearts are after their covetousnesse . 3. Know thus much , that those very duties which God does accept at the hands of his children , those very duties will he reject at the hands of wicked men , and therefore the bare performance of duty can be no prop to build hopes for heaven upon ; for though thou spendest longer time in prayer , & more time in hearing reading , fasting , &c. then a godly man does , yet the Lord will accept of his duties and not of thine . I shall give you three instances for this ; the first is between Cain and Abel : Abel he offered the firstlings of his sheep , and cattle and of his flock , and Cain he offered the first-fruites of his ground ; now by faith Abel offered a more excellent offering then Cain , though Cains offering was of more value then Abels was yet Abels was accepted , when the others was not ; Abels sacrifice was accepted not in regard of the quantity , and worth , and value of it , but because Abel was a beleever , and a justified man in the fight of God , and therefore he had respect first to his person , and then to his sacrifice . Another instance is in 1 King. 18. 25. between Elijah the Prophet , and the Prophets of Baal ; Elijah the Prophet tooke two Bullocks , and bid the Prophets of Baal to chuse one , and you must think they would not chuse the worst of them , and he took the other , and yet the Lord shewed a token of acceptance to Elijah and his sacrifice , though it was the worst of the Bullocks , and shewed no acceptance to the Prophets of Baal , and the reason of it was because Elijah was a justified man in the sight of God , when the others were not . And so again in Prov. 15. 8. it is said there , that the sacrifice of the wicked is an abomination to the Lord , but the prayer of the wright is his delight : God doth delight in a poore pennilesse prayer coming from a godly man , when he will not accept of a costly sacrifice coming from a wicked man. 4. The bare performance of duties can be no prop to build hopes for heaven upon , because God doth not look so much upon the matter of the duty what you do perform , as to the manner how , and the end why you doe perform them , though it may be the duty which you perform be the same for the matter of them , as God requires and commands , yet if they be not done in a right manner , God lookes upon it as nothing ; God will not own those duties as done to him , that are not done in a right manner , and to a right end : as in Joh. 16. 24. Hitherto ( sayes Christ ) you have asked nothing in my name , aske and receive that your joy may be full ; and yet they had put up many petitions in his name , but because they did it not in a right manner , Christ lookt upon it as if they had asked nothing at all . 5. Another false prop that wicked men build hopes of heaven upon , is a meere mistake of the promises and pillar of hope in Scripture ; and this is done two wayes : either , 1. They make those promises to be props of hope which are not : or , 2. They doe misapply those promises that are true grounds of hope . 1. They make those to be props of hope which are not ; I shall name you three of them , the first is that passage in our common Liturgy , At what time soever a sinner doth repent from the bottome of his heart , I will blot out all his sins out of my remembrance ( saith the Lord ) . This very sentence hath been a means to delude a world of men , whereas indeed it is no ground at all to build hopes for heaven upon : for , 1. There are no such words as these to be found in the whole Scripture : and , 2. The place where these words are found , it is onely in the common Liturgie , which Liturgie is but an abstract of the Popish Masse , for though all that is in the Popish Masse be not in the Common-Prayer , yet all that is in the Common-Prayer is in the Popish Masse ; it may be you will scarse beleeve this , but it is very true , as you may see , if you look into the second volume of the Book of Martyrs the 667. page , where there is a Letter inserted of King Edward the sixth , sent to the Papists in Cornwall , who were risen up in armes about the translating of the Masse into Englsh , which they would by no meanes agree to , but rose up to oppose it ; King Edward to pacifie them , wrote to them on this manner , As for the Service-booke , the translating of it may seem to you to be some new thing , but they are the very same words in English which were before in Latine , and if the Masse book which is in Latine be good , then it is as good now , though it be translated into English . 3. You will say the Lord himself said these words , At what time a sinner doth repent I will blot all his sins out of my remembrance , ( saith the Lord ) . I answer , that it is not said so in the whole Book of God , and if you look into that Text of Scripture which they ground these words upon , that the Lord did say so , you shall finde it otherwise ; it is in Ezek. 18. 21. mark the words , these are Gods words indeed ; If a wicked man will turn from all the sins that he hath committed , and keep all my statutes , and doe that which is lawful and right , he shal surely live , and not dye . They say if a wicked man does repent of his sins ; now repentance is a generall work , Judas did repent , but his repentance did him no good ; but here you see it is said that if a wicked man turn from all his evill wayes , and do that which is lawfull and right , then he shall surely live . 2. Another Scripture-prop which wicked men build their hopes for heaven upon , but is indeed no prop , is this , that the righteous man sinneth seven times a day ; this is one of the greatest props a wicked man hath , sayes he , what doe you tell me of my sins , the best men have their failings , the righteous sin seven times a day , and why may not I goe to heaven as well as they ? wicked men make this a great prop to their hopes , when indeed there is no place of Scripture like this in the whole Bible ; that which comes nearest to it , is in Prov. 24. 16. A just man falleth seven times and riseth again , but the wicked fall into mischief : now here is no mention of falling into sin in the text , nor no mention of a day ; but only thus , a just man falleth seven times , and riseth again : St. Austin gives this sense of the word ; a godly man falleth seven times , that is often times , expounding this place with that in Job 5. 19. The Lord will be with thee in six troubles , and in seven there shall no evill touch thee : A righteous man , sayes Augustine , falleth seven times , not sinneth , seven times , he doth not fall into sin , but into affliction ; the righteous falleth seven times , that is , the godly in this world are liable to fall seven times into affliction , that is , very often into afflictions and troubles while he lives here in this world ; according to that of Job , In six troubles and in seven the Lord shall deliver thee , meaning oftentimes : and therefore this place carries no reference at all of falling into sin seven times a day . 2. Suppose it were so , that the righteous did sin seven times a day , yet the text sayes in the next words , that as often as he falleth he riseth again ; now it may be , many of you that make this a prop for your hopes of heaven , doe fall into sin day after day , and never rise out of them again by repentance : you leave out these words , and riseth again , for many of you live your whole lives long in an evill course , you wallow and lye down in sin , and therefore this can be no prop for your hopes . 3. Another sentence which they make a Scripture prop , but is not , is this , that Christ died for all and for every man in the world ; This comes within the Arminian bounds , but this opinion is taken up by others too as well as them , that hold universall Redemption ; but because I have already preached two or three Sermons upon this subject , I shall therefore onely now speak so much as is needfull , to shew you the rottennesse and insufficiency of this prop ; 1. Suppose Christ did dye for all , yet those men that are of this opinion , that Christ did dye for all , they doe not hold that all men are saved by Christ , but some men may fall off from Christ ; and be damned , notwithstanding Christ dyed for them . 2. Take this by way of answer , that it is not likely that they should have benefit by Christs bloud , that have no benefit by this death . 3. To you that make this a plea for your hopes of heaven ; observe this , that where there are these generall expressions , they are very ill understood : if you say they speak of universal & generall redemption , as in 2 Cor. 5. 14 , 15. Because we thus judge , that if one died for all , then are all dead , and he died for all , that they that live should not henceforth live unto themselves , but unto him that died for them and rose again ; why , here none can lay claim to Christs death , but those that live to Christ that died for them : and so in Heb. 2. 9. But we see Jesus that was made a little lower then the Angels , for the suffering of death , cloathed with glory and honour , that hee by the grace of God should taste death for every man ; but mark the restraint in the next words ; For it became him for whom are all things , and by whom are all things , in bringing many sons unto glory ( here the Apostle restrains the words ) to make the captain of their salvation perfect through sufferings ; for both he that sanctifieth , and they that are sanctified are all one , for which cause he is not ashamed to call them brethren : the Apostle does here again restrain the words , and therefore this can be no more prop for your hopes , that are not sanctified ; but thus much may suffice for the first branch , in shewing you how wicked men doe make those places to be Scripture props for their hopes which are not . 2. If they do not make those places to be Scripture props which are not , yet they doe misapply those places , which indeed are Scripture promises and grounds of hope ; as that Christ came into the World to save sinners ; now this is a Scripture promise , for Christ came to seek and save them that were lost : but now ( beloved ) men doe misapply this generall pillar of hope ; they take them in the generall notions of them , and this makes abundance of people to harbour great hopes of heaven in their hearts : but now I shall shew you , wherein they doe misapply them . 1. In not considering that a man must be first in Christ , before he can lay claim to any promise of Christ . They run to the promise , and never examine first whether or no they have an interest in Christ . The promise is good and comfortable , but it cannot convey any comfort to thy soul , unlesse thou art in Jesus Christ , no more then a dry pipe can convey water to thee without the fountain : we are first made Christs , and then we have a right to all the promises of Christ : it is by our interest in Christ , that we have a right and title to all the promises of God in Christ . If you have an interest in Christ , you have all the promises as it were bound up in a bundle , which you may have recourse to , and make use of when you will. 2. They object and say , that the promises doe run in free and generall termes having no conditions annext to them . Answ . It is true , there are some promises that are absolute , so as to have no condition , going before them , but every promise in the Gospell hath some condition or other annext to it , if it hath not a condition going before it as meritorious ; yet it hath a condition that followes after it , ●● in Gen. 17. 1. I am thy God all sufficient , ( what then ? ) walk before me and be thou perfect . In 2 Cor. 6. 16 , 18. I will be their God , and they shall be my people : and I will be a father unto you , and ye shall be my sons and daughters , saith the Lord God Almighty : what followes ? why in the 1. verse of the next chapter , saies the Apostle there , Having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthinesse both of the flesh and spirit , perfecting holinesse in the fear of God. So in Heb. 5. 9. Christ came into the world to save sinners , but there is a condition goes after it , he that sanctifieth , and they that are sanctified , must be all one : There is no promise in all the Gospell , but that a condition is prefixt , or annext to it : in Mat. 11. 28. saies Christ , Come unto me all you that are weary and heavy laden , and I will give you rest : there is a foregoing condition , we must come unto Christ : and other promises have conditions going after , as I could instance divers , but these shall suffice . There are two props more behind , they are but very short ones ; I shall goe over one of them now , because I would not be hindreed in my afternoons work , in shewing you the difference between those that have a reall and well grounded hope , and those that have only a false and deluding hope . 6. Another false prop that wicked men build hopes for heaven on is this , because they live honestly and justly among their neighbours , they give every man his due , and do no body any wrong , and the like , and therefore they conclude themselves in a very good condition . Ans . Were this a sufficient ground for hope for heaven , there would more of the heathens goe to heaven , then of you ; for they walk very exactly , and are just and upright in all their dealings . But wicked and bad men may have very good meanings in them , as wee may see in Balaam , Numb . 23. 10. he desired to die the death of the righteous , and that his last end might be like his : this was a good desire and meaning in him . 2. Take this for an answer , that though a bad meaning will defile and pollute a good action , yet a good meaning cannot advantage nor doe a bad action any good : as the Scribes and Pharisees , they performed very good actions in themselves , but they had self-ends , and bad meanings that spoiled all their duties ; good meanings cannot justifie bad actions . If thy actions be wicked , good meaning can do thee no good : Rom. 8. Those that say , Let us doe evill that good may come of it , their damnation is just . 3. Let your meaning be never so good , yet if you have an ignorant minde , it is worth nothing , as in Prov. 19. 2. The minde without knowledge cannot be good ; as no man ever became rich by meaning and purposing to be rich , but by labouring and endeavouring after it , so no man ever went to heaven by good meanings without good actions accompanying them . 2. But say they , we do no body any harm , but pay every man his own . Ans . 1. Though you pay every man his own , yet do you give God his own ? or rather do you not wrong God , and do him infinite indignities ? 2. Though you do not do man wrong , yet doe you not your own souls wrong ? as we use to say of free-hearted men , they are enemies to no man but themselves : So now do not you doe your own souls wrong by harbouring of bosome lusts and corruptions in your souls ? What benefit will it be to thee , that you do no body else wrong , when you doe your own souls wrong ? you are no better then the Pharisees , for they were very exact in giving every man his due ; the proud Pharisee could boast in Luk. 18. 11. I am no extortioner nor unjust man : you may mean well and give every man his own , and yet be a wicked man. SERMON , XIV . EPHES. 2. 12. — Having no hope — WE come now to the last prop that wicked men doe build their hopes of heaven upon , which is this , if you beat them off from all the former props , from their small sins , from the mercies of God in generall , from their good duties , and good meanings , &c. then they run to this last plea ; say they , Have not we reason to nourish hopes for heaven ; for we have been present with dying men , that have been as bad as wee in their life time , and yet they have had very strong hopes for heaven , and strong hopes in God : and you know dying men will speak the truth , and therefore why may not we nourish hopes for heaven , as well as they ? This is a very strong prop wicked men build their hopes upon : but I shall shew you the rottennesse and insufficiency of it in these three or four particulars . 1. You must know that it is one thing to die stupidly , and another thing to die hopefully and peaceably : indeed , the worst men in the world , may die stupidly , their consciences may not doe its office when they die : they may have their consciences feared as it were with a hot iron , and think they are going to heaven , and never think otherwise till they drop down into hell ; but now the godly , they die full of peace and comfort , as in Psal . 37. 37. Mark the upright man , and behold the just , for the end of that man is peace ; but there is no peace , saith my God , to the wicked , Esai . 57. 41. There may be a fearednesse of conscience , and stupidity of heart , but they cannot die peaceably and in hope . 2. You that make this a prop for your hope , because you have seen wicked men die peaceably like Lambs ; let me tell you thus much , that it is the greatest judgement in the world , for a wicked man to die peaceably , and quietly , in delusions , and conceits of going to heaven ; when they are tumbling down headlong to hell : it were better for him , that God did let the flashings of hell fire to flie in his face : it were better for him that his conscience did tell him his danger , and his doom , then thus to die in a stupid manner . In Job 21. 23. it is said , that a wicked man dies in his full strength , being wholly at ease and quiet : no sin troubles him , nor no danger makes him afraid : so in Psal . 73. 4 , 5. they have no bands in their death , but their strength is firm ; they are not in trouble , as other men , neither are they plagued as other men ; they have no trouble in their life time , and no bands in their death : now this is rather to be looked upon as a judgement upon them , and not as a mercy . 3. If this peace and quietnesse in a wicked mans conscience , did arise from any grounded assurance , or hope of heaven , then it might be lookt upon as a blessing ; but when it doth arise meerly from the delusions of his own heart , then it is nothing but as it were a golden dore to let him into hell : it shall be with him as in Esai . 29. 8. An hungry man dreameth , and behold , he eateth : but he awaketh , and his soul is empty : so a wicked man dreams he is going to heaven , when he is falling down into hell . 4. There may be great hopes of heaven exprest in a dying mans words , when there is not so much peace and quietnesse in his heart , as in Prov. 14. 23. In the midst of laughter , the heart is sorrowfull . In the midst of a wicked mans boasting , there is a fear of hel . 5. Though you have seen some men that have dyed with stupidity of heart , depart quietly ; yet there are other wicked men , whose consciences are awakened , that die full of horror , and terror , and amazement . When their consciences tell them , they have dyed swearers , or lyers , or drunkards , or adulterers , &c. they are filled with horror , and terror of conscience ; that though he thought all his life time he should goe to heaven , yet he now fears he is going down into hell . And thus I have done with the third Question , in shewing you the reasons why , ( seeing the Scripture saies that a wicked man hath no hope ) that of all the men in the world , wicked men do nourish greatest hopes for heaven in their hearts ; there are only two queries more to handle , and then come to the fifth branch of mans misery . Quest . 4 4. The fourth Query in order is this ; that seeing the Scripture sayes a wicked man hath no hope , and esteems of their false and presumptuous hope , to be as good as no hope ; then how shall we know the difference between those well grounded hopes a godly man hath , and those presumptuous and deluding hopes wicked men have ? Answ . Ans . I shall here give you six apparent differences between them . 1. The hopes of a godly and regenerate man for heaven ; it is gotten by , and grounded upon the word of God : and therefore it is called the hope of the Gospell , because it is gotten by the Gospell as the means , and grounded upon the Gospell as the end : that we ( sayes the Apostle ) through the comfort of the Scriptures might have hope : a godly man hath his comforts from the Scriptures . Psal . 119. 49. Good is the word of the Lord , wherein thou hast caused thy servant to hope . But now the hopes of wicked men , as they are gotten they know not how , so neither do they know upon what they are grounded , and this is the reason why they are called presumptuous hopes ; for this is presumption , when a man does beleeve a thing , when he can have no visible nor likely means , to ground or bottome his hopes upon . 2. True and patient hope is bottomed upon the mercies of God , and the merits of Jesus Christ ; and hence it is , that Christ is called our hope , because he is the foundation on whom beleevers do build all their hopes for heaven ; so likewise they build their hope on the mercies of God , in Psal . 147. 11. The Lord taketh pleasure in those that fear him , in those that hope in his mercy : and again in Psal . 33. 18. The eye of the Lord is upon them that fear him , upon them that trust in his mercy : and so in Psal . 52. 8. saies David there , I trust in the mercies of God for ever and ever . A godly man he is cast out of himself , and out of an opinion of his own righteousnesse , and his hopes are only built upon the mercy of God , and on the merits of Christ . But now the false and presumptuous hopes that wicked men have , are not built so much upon Gods mercy as their own duties , and not so much upon the merits of Christ , what he hath done for them , as upon their own duties what they have done for themselves . 3. True hope doth comfort and bear up the heart under all the discomforts , that it meets with in the world : as David saies , I had fainted under my afflictions , but that thy word is my hope : and hence it is that you have those two admirable expressions put together , Rom. 5. 2 , 3. Rejoycing in hope , and glorying in tribulation ; these are put together to shew , that when a man can rejoyce in hope , he can glory in all the tribulations , he meets with in the world . But now presumptuous hopes , are like lead , and ponderous weights , that will make you sink under every affliction . It is only a true and saving hope , that will enable you to hold up your heads under all afflictions and troubles . 4. True hope does as well act for heaven , as hope for heaven ; but a presumptuous hope , that hopes for heaven as its end , but yet never acts holinesse as its way to heaven ; true hope as it hopes for heaven , so it labours to work out its salvation with fear and trembling ; You have an admirable passage for this in Psal . 119. 166. saies David there , Lord I have trusted in thy salvation , and I have done thy commandements : here is both hoping and acting for heaven put both together , wicked men they hope for heaven , but they do not do Gods commands , and so in Psal . 37. 3. Trust in the Lord and do good , saies the Psalmist , here is trusting and doing put together , true hope doth act for heaven as well as hope for heaven ; but false hope doth hope much and act little ; wicked men will hope for salvation , but not work out their salvation ; hope for heaven , but not labour for heaven : this is the fourth difference . 5. That man that hath true hope , he makes conscience to keep his heart pure , and free both from the love of sin , and from the dominion of sin , while he lives here in this world ; you have a plain text for this in 1 Joh. 3. 3. He that hath this hope in him , purifieth himself even as God is pure ; he doth labour and endeavour to keep his heart upright , and pure , and free from sin . But now a false hope will hope for heaven , though they walk on after the imaginations of their own hearts , as in Esai . 51. 10. Thou hast walked in the greatnesse of thy wicked wayes , yet saidst thou not , there is no hope : though they had great sins , yet they had great hopes for heaven ; if thou art such a one as is mentioned in Deut. 59. 18. that saiest , Thou shalt have peace , though thou walkest after the imaginations of thy own heart , to adde drunkennesse to thirst , if thou art such a one , thy hope is only a presumptuous hope . 6. True hope flowes from a long and well grounded experience ; this is the reason of that expression in Rom. 5. 4. Patience worketh experience , and experience hope : True hope flowes from a long and well grounded experience in the waies of God ; and from an experience of the grace , and bounty , and love of God to his soul : and from experiences of the goodnesse , and mercy , and promises of God : and likewise from an experience of his own heart , in withstanding temptations , subduing corruption , and performing holy duties . Such experiences as these are inlets to a well grounded hope for heaven ; but now the hopes of wicked men , are only the results of ignorance , they that never had any experience of themselves , nor of the waies of God ; they have most hopes , but their hopes are only deluding , and presumptuous hopes : wicked men that do so quickly get into a state of hope , without any former experiences of the wayes of God , it is a sign that their hopes are only vain and empty hopes ; they are but pithy hopes : just like your pithy trees , as Elders , and Withies , and such like trees , they shoot up fastest , and grow up soonest ; whereas the more firm and stronger wood , as Oaks , and Elme , and the like , are a great while longer in growing , before they come to maturity ; why , so it is a great while before a Godly man can get a well grounded assurance of his hopes for heaven . Use . And thus I have done with the Doctrinall part of this fourth branch of mans misery , ( without hope ) we come now to the application , and the Use that I shall make of it shall be threefold . 1. For consolation . 2. For terror : and , 3. For instruction . 1. For consolation , to the people of God , though the Scripture saies a wicked man hath no hope , yet it sayes otherwise of you that are a people of God , the Scripture tels you that your hope is laid up in heaven for you ; and the Lord is your hope ; though wicked men have no hopes for heaven , yet you have grounded , and assured , and certain hopes for heaven : your hope is laid up for you in another world ; the wicked have only their hopes in this life , and when they die , their hopes shall perish , as in Prov. 11. 7. When a wicked man dyeth , his expectation shall perish , and the hope of unjust men perisheth ; but it is not so with you , for the godly hope in their death . And this hope of a godly man , is not as the Papists hold , for though they grant a beleever hath hope , yet they deny that any have assurance , they say that all a beleevers evidence for heaven is only a hope , a p●●l adventure , ( a most uncomfortable tenent ; ) whereas the Scripture sayes , there is as full an assurance of hope , as of faith , in Heb. 16. 11. saies the Apostle , use all diligence to the full assurance of hope unto the end , and so in Rom. 15. 5. Your hope is such as will not make you ashamed ; your hopes are not like the hopes of men that hope for dead 〈◊〉 shoes ( as the proverb is ) , for they may go on barefoot before they die , but Christ , who is our hope , he hath dyed already , and risen again ; he hath made his will and testament ; and hath left us legacies , and be queathed riches to us : our hopes are well grounded hopes , not as other mens are , that will leave them , when they have most need of them . Use 2 Use 2. The second Use shall be by way of terrour , to shew you the misery of those men , that have only presumptuous hopes for heaven . 1. You are in a state of unlikelihood to be converted , more then any other men in the world ; and this is the reason why the Scripture tels us , that whores and harlots shall go to heaven , before the Scribes and Pharisees , and yet they were a very strict people , and did walk very outwardly holy ; and the reason is , because it is an easier matter to convince a harlot of her sins , then to convince a proud Pharisee , that thinks himself as good as the best , and hath lived in peace all his life time . 2. Let me tell you thus much , that your hopes will leave you , when you have most need of them . Prov. 11. 7. the place before quoted ; The hope of the wicked shall be cut off , and when he dies , his expectations shall perish : he looks for heaven , but he shall be disappointed ; as in Job 8. 14. His confidence shall be cut off , and his trust shall be sake a Spiders web , as the Spider wraps himself in his web , and dwels there securely all the week long , but at the end of the week , when the maid comes to sweep the windowes , she sweeps down the web , and the Spider both ; just so the hopes of all wicked men shall come to nothing : and so in Job 11. 20. The eyes of the wicked shall fail , and they shall not escape ; and their hope shall be as the giving up of the ghost . As a dying man , a little before his death , is pretty joyfull and merry , and entertains some hopes of a longer life , but when his eye-strings crack , and the tokens of death appear upon him , then his heart fails him , and all his hopes are dasht in pieces , and taken from him ; just so it is with wicked men , they are full of hopes for heaven , till they come to dye , but then their hopes leave them , and all their expectations perish . 3. Your harbouring false and presumptuous hopes for heaven , does produce this threefold miserable and unavoidable effect upon you : 1. Frustration : 2. Vexation : and 3. Damnation . 1. It produceth frustration and disappointment of all your hopes : when you are a dying , you hope that after death , you shall lanch forth into a sea of joy and pleasure , when on the contrary you shall lanch forth into a river of brimstone , which the breath of the Lord shall kindle : you hope it may be , that after death , you shall be carryed by Angels into Abrahams bosome , when you may be carryed by the Devils into Beelzebubs bosome : you it may be hope that death shall be a dore to let you into heaven ; when it shall be only a back dore to let you fall down into hell . 2. It shall produce in you vexation . Now vexation ariseth either from disappointment , or revenge : why , so wicked men shall not only have a privation of happinesse , but a vexation in the losse of happinesse . And hence it is , that some Divines give the reason why it is said in Mat. 8. 12. that in hell there shall be weeping and gnashing of teeth ; Some are of an opinion , that as our fire burns hot , so the fire of hell shall burn cold , but that is but a fancy : our Divines say , that there shall be gnashing of teeth in hell , in token of that vexation of minde that shall be in wicked men , because all their hopes are so frustrated and disappointed , they shall gnash their teeth for vexation of minde , when they shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdome of God , and they themselves thrust out . 3. These false hopes will likewise produce your damnation : a wicked man that harbours false hopes for heaven in his heart , is like a man sleeping upon 〈◊〉 Mast of a Ship , who ( it may be ) is dreaming a very pleasant and delightfull dream , and upon a sudden comes a blast of winde and blowes him into the Sea ; so a wicked man he is but in a golden dream on his death bed , and he hopes that he is going to heaven , till he be plunged down into hell : all this represents to you the dreadfull condition of those men that have onely presumptuous hopes for heaven . Use 3 We come now to the third use , which shall be for instruction ; and if this be so , then this may teach us these two or three lessons . 1. Let us take heed lest we run into this easie delusion , there are some in the world that doe fall into it , and therefore why may not we as well as others ? therefore take heed that you doe not fancy to your selves false hopes of heaven . 2. Doe you that are godly take heed that you do not cast off all your hopes for heaven : doe not you say that hope is cut off from you ; as wicked men are apt to harbour groundlesse hopes for heaven , so good men are too apt to cast off grounded hopes for heaven ; therefore do not say there is no hope for you , for there is hope for you . 3. Do not harbour in your hearts , common and ordinary conceits of this grace of hope , as if it were so easie a matter to obtain it ; It is naturall for men to think that this grace of hope is very easie to be gotten , for say they , were it not for hope the heart would break ; wicked men are ready to thinke that this grace of hope is easie to be gotten by any body , and to be had of all , therefore take heed of this , and consider that there is the same certainty , the same excellency , and the same efficacy , in this grace of hope , as there is in faith . 1. There is the same certainty in it ; Heb. 6. 11. it is called the full assurance of hope . 2. There is the same excellency in it , Tit. 2. 13. it is called a blessed hope : and , 3. There is the same efficacy in it , as in the grace of faith , in Act. 15. 9. it is said there , that Faith purifieth the heart , and so likewise does hope , 1 Joh 3. 3 Every man that hath this hope in him , purifieth himself , even as God is pure : And , 4. There is the same difficulty in getting hope as in getting faith : for 1. this is gotten by the word of God , Rom. 10. 17. and so is hope too , Col. 1. 23. it is gotten by the ●●aching of the Word . 2. Faith is wrought in us by the power of God : Heb. 12. 2. Christ is the author and finisher of our faith ; and so is hope likewise wrought in us by the power of the holy Ghost , Rom. 15. 13 that ye may abound in hope through the power of the Holy Ghost . So that hereby you see that you ought not to have such low thoughts of this grace of hope , as if it were an easie matter for every man to get it ; for there is as much certainty , as much excellency , as much efficacy in this grace , and as much difficulty in getting this grace of hope , as there is in faith . And thus I have done with the 4. branch of an unconverted mans misery , that hee is without any well grounded hopes for heaven . SERMON , XV. EPHES. 2. 12. — And without God in the World. WE come now to the fifth misery of men by Nature , which is this , that they are without God in the World ; and here first I shall give you something from the order of the words , and then unfold them ; and then draw out some Doctrines from them . Quest. 1. For the order of the words , Why is their being without Christ put in the first place of the Text , and their being without God put in the last place ? Answ . Answ . Their being without Christ , is put in the first place , because it was the inlet of all their misery , and their being without God is put in the last place , because it is the finall upshot of mans misery ; it is the inlet of a mans misery to bee without Christ , and it is his misery to be an alien to the Common-wealth of Israel , and a stranger to the Covenant of Promise , and to be without hope , and it is the upshot of all thy misery to be without God in the World ; and here I shall shew you that there are multitudes of men and women in the World , that are without God , though they doe every day worship God , yet they may live all their dayes without God ; but before I speak to this , I must unfold two or three things in the words , as Object . 1. How can it be said here that they were without God in the World , when the Apostle says in another place , that the wicked cannot be without God , the Lord is not farre from every one of us , for in him we live and move and have our being , here the Apostle sayes that wicked men are not far from God , and that they live in God ; and therefore how can it be said in the Text , that wicked men are without God in the World , whereas we are all Gods off-spring , and come from God , how can this be ? Answ . Answ . The answer is very easie ; and that is this , that in some sense there is no man nor creature in the World without God ; and yet in another sense there are multitudes of men that are without God in the World. 1. In some sense there is no man can be said to be without God ; that is , by way of creation , preservation , sustentation , and ruling over us , every one is in God by way of creation and preservation , &c. But how in another sense there are multitudes of people without God ; this is in a way of speciall interest in him , without a reconciled God , without God as a Father to you in Jesus Christ , without a God that you can lay claim to as yours , in this sense multitudes of people are without God in the World. 2. Another thing that I shall explaine to you is this , what it is to be without God , and without God in the World. I answer , that to be without God it includes in it in Scripture phrase these four things . 1. To be without the knowledge of the true God. 2. To be without the true worship of the true God. 3. To be without a true obedience to the true God ; And 4. To be without a peculiar interest and propriety in God. 1. To be without God , is to be without the knowledge of the true God ; then a man is said to be without God , when he doth not know the true God. Every man in the World hath something or other to be his God , as in Jonah 1. 5 , 6. when there was a great tempest upon the Sea , and the ship like to be cast away that Jonah was in , it is said , that every man prayed to his God , and Jonah be prayed to the Lord his God , and so in Micah 4. 5. For all people will walk every one in the name of his God , and we wil walk in the name of our God for ever and ever . Every man may have something to worship as a God , and yet be without the true God , those are said to be without God , that are without the knowledg of the true God , as you may see in 2 Chr. 15. 3. it is said there , that for a long time Israel was without the true God ; without God , how so ? doth not God rule and governe and preserve the World ? yes , but they are said to be without God , because they were without the knowledge of God , for if you mark the next words , it is said , they were without the teaching Priest , and without the Law , so that all the while they lay in ignorance of the true God , they were said to be without God. 2. Men may be said to be without God , when they are without the true worship of the true God ; all the while the children of Israel had the Ark among them which was the signe of Gods presence , all that while God was among them , but when the Ark was taken God was gone too , the Lord will be with you while you are with him , while you worship God sincerely and uprightly according to his wil , so long God will be with you . 3. To be without God is to live without true obedience to the true God , when men doe so live as that the commands of God bear no sway over them , it is a signe they are without God , as in Psal . 81. 11. My people , saith God , would not hear my voyce , and Israel would have none of me ; the not obeying of Gods commands is a not having of God ; thou art without God in the world oh man , unto whose conscience the soveraignty and authority of a God cannot give a check , and a controll to thy lusts , to bring thee into obedience to him . 4. To be without God in the world , is to be without a peculiar interest and propriety in God as your God , when you cannot say that God is your Father . Now if you ask me in which of these four senses these Ephesians here in the text , were without God , I answer , that they were without God in all of them , for while they were in a state of Gentilism , they were without the knowledge of the true God , and without the worship of the true God , and without any obedience to the true God , and without any reall interest and propriety in God , but chiefly the two latter are included in this phrase ; the generall point of Doctrine that I shall observe , from this last branch of mans misery shall be this , Doctr. That every man during the state of his unregeneracy is without God in the world ; this only in the generall . But here some may enquire what is meant by this expression without God in the World ; The meaning is , that they were without any propriety or interest in God in this world , and if they are without God in this world , they must of necessity bee without God in another world . And thus you have the words explained to you , I shall now give you a more particular view of them ; without God in the World , the words as they are rendered in our translation , incline this way , for a man to be without any peculiar interest and propriety in God , but these words ( without God in the World ) in the Greek signifies Atheists in the World ; that is , they did so live as if there were no God in the World ; so then the words being thus opened , there are two things involved in this phrase without God in the World. 1. That they were Atheists in the world , that is , so living , as if there were no God in the World. 2. They were living in the World without any peculiar interest or propriety in God. Doctr. From the first of these , that they were Atheists in the World , you may note this , Doctr. That every man in the state of unregeneracy , hee is an Atheist in the World ; he is a man that lives as if there were no God in the World , every man in the state of unregeneracy is a practicall Atheist ; now when I tell you that every wicked man is an Atheist , doe not mistake me , for there are two sorts of Atheists , an Atheist in judgement , and an Atheist in practice ; an atheist in judgement is such a one , as Pagans and Heathens are , but an Atheist in practice is such a one as lives , as if there were no God in the World ; so that the Doctrine is , that every unregenerate man is a practicall Atheist , that is , he so lives as if there were no God in the World , Psal . 14. 1. The Fool hath said in his heart there is no God , that is , he so lives as if there were no God that takes notice of what hee does ; thou art a practicall Atheist oh man that so livest in the World , as if there were no God in the world : and here 1. I shall shew you how it comes to passe that any man is so grossely wicked to live as if there were no God in the World ; And 2. I shall give you the characters of a man that does live after this manner . 1. How it comes to passe that men should be so grossely wicked , such practicall Atheists , to live as if there were no God in the World , I shall give you four grounds of it . 1. The first reason is because of Gods forbearance towards them , Eccles . 8. 11. Because God doth not speedily execute judgement upon wicked men when they commit a finne , therefore they run into thoughts of Atheism , and sinne with greedinesse , as if there were no God in the World , as in Psal . 50. 21. These things , sayes God , thou hast done , and I held my tongue , therefore thou thoughtest that I was like thee , but I will reprove thee , and set thy sins in order before thee , because God held his tongue , and did not reprove them for their sins , therefore they thought him to be such a one as themselves , that he was a sinner as well as they ; because sentence against an evill work is not speedily executed , therefore the hearts of the sonnes of men are set in them to doe evill , the for bearance of God to wicked men makes them run on into practicall atheism , whereas this is no ground at all to encourage thee to run on in sin ; for 1. The forbearance of Gods judgments was never intended by God to breed atheism in thy heart , but to provoke thee to repentance , as the Apostle says , The bountifulnesse and long suffering of God should lead us to repentance . 2. This will aggravate thy condemnation , to make the forbearance of God , a provocation to thee to goe on in sinne ; And , 3. Know this that though God doth forbeare a while from punishing of thee for thy sins , yet he does neither forgive thee nor forget thee , as in Nahum . 1. 3. The Lord is slow to anger , but he is great in power , and hee will not surely clear the wicked ; though God does forbear thee , yet he will not forget thee : so in Eccles . 8. 12. Though a sinner doth evill an hundred times , and his days be prolonged , yet it shall not bee well with him in the latter end . 2. Another ground whereby wicked men do plunge themselves into atheism is this , because they see other men that are knowing men , and professing religion , men that doe pretend to know God , and love God , and worship God , when wicked men shall see such men as these fall into great and grosse sins , and live so unanswerable to their profession , this makes them conclude that there is no God in the World , as in Rom. 2. 24. sayes the Apostle there , the name of God is blasphemed among the Gentiles through you . I have read a hrange story of a woman here in England , that called in question the Deity , whether there was a God or no , and a Minister coming to her to convince her , and satisfie her conscience , and to perswade her into a beleife that there was a God , asked of her this question , how she came to bee an atheist , shee answered the very first thing that caused her to entertaine thoughts of atheisme , to beleive there was no God , was the seeing of him live so wickedly and profanely ; for , sayes shee , I know you to be a learned and knowing man , and you preach good Sermons , and exhort people well , and the very beholding you to live so wickedly , to be a swearer , a lyer , a drunkard , and a Sabbath breaker , &c. this made me to question , whether there were a God in heaven or no , seeing he did let you run on still unpunished . 3. Another thing that makes men live as if there were no God in the World , is the questioning of the authority of the Scriptures . I have read of one ( a great scholar in this kingdome ) that the means whereby he came to be an atheist was this , he first began to question , whether the Bible were the Word of God or no , because he did not know whether Moses that penned the beginning of it were a man of God or no ; then he questioned how Moses could write of those things that were done before he was born , and then whether the Papists might not alter it in the translating of it ; and many others questions till by degrees he came to be a very atheist , and to question whether there were a God or no : and so there are some errours now in print , that tend very much to atheism ; there are some that doe affirme , that that Booke or volume of Bookes called the Bible is not the Word of God , and such an opinion as this does very much worke upon mens hearts and perswade them , that there is no God , as in i Pet. 3. 4. sayes the Apostle , There shall come in the last dayes scoffers , walking after their owne lusts , ( there are the Atheists , but how came they to be so ? mark the next words ) and saying , Where is the promise of his coming ? for since the Fathers fell asleep all things continue as they were from the beginning , say they , we have heard that all men must be judged , that after death they must appeare before the Judgement-seat of God , to give an account of all their actions ; Now because they did not see these things accomplisht already , they cryed out , Where is the promise of his coming ? they would not beleeve there was any such thing , the questioning of the truths of God was that which brought them to be very atheists . 4. Another ground from whence atheism doth flow is pride of heart ; it is very well observed by one , that most commonly Atheists are of the greatest men ; you shall seldome see a poore man an atheist , but rich men altogether : as Pharaoh in Exod. 5. 2. Who is the Lord ( sayes he ) that I should obey his voice ? and so Nebuchadnezzar , in Dan. 3. Who is that God ( sayes hee ) that shall deliver you out of my hands ? so Alexander said himselfe was God. Atheists are ordinarily of the greatest and richest and highest people . Object . But here some may object and say ; What doe you tell us here in England , that wee are without God in the world ? you may say so to Pagans and Heathens , but wee hope you will not say so to us . Answ . For answer to this Objection , I shall here shew you 13 discoveries of a practicall atheist . I shall give you three of them out of the Scripture , and ten more deduced from the Scripture : in Psal . 14. 1. where it is said , The Foole hath said in his heart there is no God , in that very Psalm there are three discoveries of an atheist . 1. A man living all his dayes in a prophane and disordered course of life towards God , such an one is an atheist in the first verse of that same Psalme , The Foole hath said in his heart there is no God , what follows ? they are corrupt , they have done abominable workes , there is none that doth good , that man that all his life time lives in a disorderly course of life , and addes drunkennesse to thirst , and commits one sinne after another , that man is a practicall atheist , hee lives as if there were no God in the World. 2. That man that doth wholly neglect the duty of prayer in the 4. verse of the 14. Psalm , They eat up my people as they eat bread , and they call not upon the Lord , such a man is a practicall atheist . 3. That man that hates and carries a grudge in his heart , against those that feare the Lord , that man is an atheist : in Psal . 14. 6. You have shamed the counsell of the poore , because the Lord is his refuge . Use . Now give me leave a little to press these three discoveries home upon your consciences . Are they atheists that live a disorderly life , and walk in a course of wickednesse all their dayes ? are such as these atheists ? Oh then how many atheists are there now in the world , that doe spend all their days in sin and vanity , and in a moment goe down into the grave ! 2. Are they atheists that doe neglect the duty of prayer ? oh then with grief of heart be it spoken , how many atheists are there in the World that doe wholly omit this duty , both in their families and in their closets ? How many are there that can say , they never goe to God upon their knees in secret , to beg for grace and mercy from God ? and this neglect of secret duties , is a palpable demonstration that you doe live as if there were no God in the World , and in so doing ye are very atheists . 3. Is hatred and contempt of the people of God , a badge of an atheist ? then likewise are there many Atheists in the world : how many are there that can love a swearer and adulterer , a prophaner , &c. yea , love a dog and yet hate a Christian ? this proceed from a root of Atheisme ; that is in their hearts . SERMON , XVI . EPHES. 2. 12. — And without God in the world . I Have delivered you in my last , three Scripture discoveries of an Atheist ; there are ten other Characters yet behinde , that are drawn from the Scriptures : As , 1. That man is an Atheist that does indulge and favour himself in the practise of secret sins ; he that does continually allow and favour himself in the practise of secret sins , that man lives as if there were no God in the world : Reverend Mr. Perkins gives us this badge of an Atheist , that that very sinne which he will not dare to commit in the presence of a child , yet that sin will he venture upon when no eye sees him ; thou that canst venture upon a sin , in hope of secrefie , thinking to hide it from the All-seeing Eye of God , thou art a very Atheist , thou that darest do that in the sight of God , that thou art afraid to doe in the presence of a man ; this proceeds meerly from a root of Atheisme that is in the heart , as in Job 22. 12 , 13 , 14. when a wicked man hath done wickedly , he is ready to say . How doth God know ? can he judge through the thick clouds ? thick clouds are a covering to him , that he seeth not ; these are the expressions of an Atheisticall heart . An Atheist if he can but keep himself from the censure and reproach of men , he is well enough , if men cannot say black to his eye , or there goes a drunkard , a swearer , an adulterer , or the like , he is never troubled for his sins . Oh therefore thou that wouldst be accounted chast , where thou dwellest , and yet keepest thy Dalilah in thy lap : and oh thou debaucht liver , that canst quietly and securely walk on in wayes of sin , so that thou canst but keep them from the eyes of men ; know thus much , that this proceeds from thy Atheisticall heart . When the hope of secrefie imboldens any man to the practise of any sin , that man is a very Atheist : you that can fear the eye of a mortall man , and yet not be afraid of the All-seeing Eye of an immortall God , you that were never troubled for your sinnes , when no body knew them but your selves ; but now this is that which troubles you , that your sins are known to others , if it be thus with thee , thou art a practicall Atheist : those that are troubled , not because God sees their sins , but because man sees them , they are very Atheists , as in Job 24. 13. 15. 17. these are they , that abhorre the light , that know not the way thereof , nor continue in the path thereof , the eye also of the Adulterer waiteth for the twilight , and saith no eye shall see me , and disguiseth his face , for the morning to them is as the shadow of death , and if one know them , they are in the terrours of the shadew of death : such as these are very Atheists , they were not troubled because God saw their sins , but because man did see their sins , this is as the terrour of death to them : they would not have men see their sins , and yet they do not care what follies they are guilty of in the sight of God ; so that men cannot say black to their eyes , they are well enough . Such men as indulge themselves in the practise of secret sins , are practicall Atheists . A godly man will fear to commit a secret sin , as well as a known grosse and open sinne ; as Joseph , How shall I doe this great wickednesse , and so sin against God ? if the apprehensions of a God do lie near your hear , you will have a care to avoid secret , as well as open ans . 2. Another discovery is this , that man is a practicall Atheist , that does not make conscience of the performance of secret duties : he that never prayes in secret , harbours this Atheisticall thought in him , that God doth not hear him ; it is very observable of the Scribes and Pharisees in Scripture , you shall never read of a secret fast they kept , nor of a private prayer they made , but they had publique fasts a great many , they did fast twice a week , and pray in the corners of the streets , and give Almes , &c. but you never read of any private and secret duties they did perform ; which did proceed meerly from roots of Atheisme in their hearts : and so this is an evidence of the Atheisticall heart , if thou dost never make conscience of going to God in secret , and beg for grace and mercy from him ; he is a very Atheist that lives in the neglect of secret duties ; for those men that retain in their hearts , an apprehension of a Deity , they know that there is no time so well spent , as that which is imployed in secret prayer to God. Cant. 2. 14. Oh my dove ( sayes Christ ) that art in the clifts of the rocks , in the secret places of the stairs : let mee see thy countenance , let me hear thy voyce , for sweet is they voice , and thy countenance is comely ; Oh thou poor soul ( saies Christ ) that dost pray in secret , and weep in secret corners , let me see thy face , and hear thy voice . A man that hath the apprehensions of a God before him , he knowes , that the Lord sees and takes notice of the breathings of his heart before him in secret : and therefore they are as much in the closet to pray in secret , and to powre out their souls before God in private , as they are in publique . It is very observable that there were very few actions of Christ that were recorded by all the four Evangelists , and yet this of Christs praying alone , when no body was with him , is recorded by them all : whereas other things , if they be recorded by one , they are left out by another ; but this is spoken of by all of them . Now the reason of it is this , because Christ would be an example to us , to teach us to be frequent in the performance of this duty : and therefore it is a sign of an Atheisticall heart in any one that does not make conscience of powring out his heart in secret prayer to God. 3. Another Character is this , that man that doth make impunity to be a provocation to impiety ; my meaning is this , he that makes the patience and for bearance and long-suffering of God towards him , to be a provocation to sinne ; that because God doth not presently punish him for his sin , therefore he will go on in sin still , such a man is a very Atheist : as in Psal . 50. 21. These things hast thou done ( saies God ) and I held my tongue , therefore thou thoughtst that I was such a one as thy self . ( Beloved ) if any of you harbour such thoughts as those in your hearts , that because God doth not presently punish you for your sins , therefore you will go on still in sin : let me tell you , that this is the practise of a very Atheist . Because the drunkard is not taken away by God , while the wine is in his head ; and because the swearer is not destroyed by God , while the oath is in his mouth ; and because the lyer is not cut off by God , while the lie is upon his tongue , therefore they will run on with greedinesse , and willingnesse in the same sins , all this flowes from the very root of Atheisme , that is in thy heart . 4. That man is an Atheist that carries in his heart a forgetfulnesse , and a carelesnesse of the day of judgement , as in 2 Pet. 3 4. And there shall come in the last dayes scoffers , walking after their own lusts , saying , Where is the promise of his coming ? Thou that doest not harbour in thy heart , a mindfulnesse of the day of Judgement , art a very Atheist , for thou that doest not beleeve God to be a Judge , doest not beleeve him to be a God ; When Paul spake to Felix of temperance , and of the judgement to come , his heart trembled at the hearing of it . Eccles . 11. 9. Rejoyce oh young man in thy youth , and let thy heart chear thee in the dayes of thy youth , and walk in the wayes of thy heart , and in the sight of thine eyes : but know thou that for all these things God will bring thee to judgement . Thou that livest in the world , and never so much as thinkest of a day of judgement , thou art a very Atheist ; and oh ( beloved ) how many Atheists are there now in the world in this regard , that do put far from them the evill day ! 5. That man is a very Atheist , that in the time of trouble and distresse , does mistrust the providence of God , and run unto base means for help and remedy : thus did Saul discover himself to be an Atheist , 1 Sam. 28. 7 , 8. when he was in distresse , he went to the Witch of Endor for help and succour . And what does God say of such as run to Witches and Wizards ; Is it not because there is not a God in Israel , that you run to other Gods to inquire of them ? It is meer Atheisme for any to distrust God , and run unto others for help , or any other way to run into sinfull courses in times of danger , to finde relief , you do hereby declare , that you think there is no God in the world . 6. That man is an Atheist that does place his affections upon any thing in the world more then upon God ; such a man lives without God in the world . A covetous man that placeth his love upon his money , more then upon any thing in the world , that man makes gold his God , and therefore these two are joyned together , Ephes . 15. 5. The covetous person , who also is an Idolater , he makes an idoll of his money : and this Job frees himself from , in Job 31. 24. saies he , I have not made gold my hope , nor 〈◊〉 gold my confidence , for , if I had done so , then I had denyed the God above , saies he in the 28. verse : why now ( beloved ) there are many among us that love money better then their own souls , that will sell their souls to gain a little wealth : many among us love money better then we love heaven it self , that do not care what sins they commit for it ; and had rather part with their souls , then with their riches . And so when you set your love upon your belly , you make your belly your God ; or if upon pleasures , then you make pleasures your God ; and so of any thing else . And therefore ( beloved ) I beseech you look to it , and examine your selves ; is not God undervalued sometimes , when your lusts are set in the throne ? is not God sometimes very low in your estimation , and other things set above him ? if it be so , it is meer Atheisme in your hearts . 7. That man is an Atheist , that makes no conscience of keeping those vowes and covenants he hath made with God. The Scripture looks upon that man as an Atheist , that does not make conscience of performing those covenants which he hath made with God ; in Josh . 24. 25 , 26. there Joshua made a covenant with the people ; and set them a statute , and an ordinance in Shechem , and he wrote these words in the book of the Law of God , and took a great stone , and set it up there under an oake that was by the Sanctuary of the Lord : and Joshua said unto all the people , Behold this stone shall be a witnesse unto us , for it hath heard all the words of the Lord which he spake unto us , it shall be there for a witnesse unto you , lest ye deny your God : and therefore those men that do call the covenant that we have made , ( with hands lifted up to the high God ) an old Almanack out of date , and do scorn and despise the oath they have taken , and make no conscience of keeping the vowes and covenants they have made with God , the Scripture looks upon such men , as very Atheists : and ( beloved ) in this regard , there are more Atheists now in England , then ever there were since the world stood . But the Lord will manifest himself to be a just God , though wicked men do despise his covenant , and count it as an unholy thing . 8. That man is a very Atheist , whose conscience does never trouble him , nor check him for the commission of any sinne ; That man that can be drunk to day , and swear to morrow , and cheat the next day , and commit one sin after another , and yet his conscience never give him any controll , that man is a very Atheist . Those that can live in the world , and commit grosse sins every day , and their consciences never check them for their sinnes , it is a sad sign that such men are practicall Atheists . If you have the fear of God in you , and the thoughts of a God upon you , it will make you reflect upon sins past , and be grieved for sinnes and miscarriages of twenty years standing : thus did Josephs brethren call to minde their former sins , Gen. 42. 21. And they said one to another , We have verily sinned against our brother , in that we saw the anguish of his soul , when he besought us , and we would not hear him , and therefore is this evill come upon us ; and so Job , Thou writest bitter things against me , and makest me to possess the iniquities of my youth : and so David prays , that God would not remember the sins of his youth . But now you that can be drunk one day after another , and belch out one oath after another , and commit one sinne after another , and thy conscience never controll thee , the Lord be mercifull to thee , for thou art plunged into a depth of Atheisme . One compares an Atheist to a duck in a pond , if a man throwes a stone into the water , where she is , she will presently dive under , but let it thunder or lighten never so much in the heavens , she takes no notice of it ; so an Atheist he cannot endure , that men should take notice of him , or discover his wickednesse , to reprove him , or speak against him , but let God thunder upon him never so much , he will not be troubled at it ; did you live under the apprehensions of a Deity , it is impossible your consciences should be so long and so frequently out of its office . 9. Those men are very Atheists , that do yeeld to a detestable indifferency in matters of Religion : that man that will sleep in a whole skin , and not dare to do any thing , to the hazarding of his estate or person , for the advancement of true religion , such a man is a very Atheist . I will give you a strange place for this , in 1 King. 18. 21. sayes Elijah the Prophet to the people , How long will you halt between two opinions ? if the Lord be God , then follow him ; but if Baal be God , then follow him : and the text saies , the people held their peace , and answered him not a word ; they neither said they would follow after God , neither did they say they would follow after Baal : if God were too strong for Baal , they would be for God ; but if Baal did prevail , they would follow after him ; which did manifest their Atheisme , and that God was not their God : that man that takes God to be his God , must follow him through whatsoever troubles or afflictions hee meets withall in the world ; and indifferency in matters of religion , does argue men to be very Atheists . And therefore all time servers , that live according to the times , that are men of indifferent tempers , any religion rather then fail , will serve their turns , such men are practical Atheists . 10. Men do then shew themselves to be very Atheists , when their practises shall palpably thwart , and contradict their professions , when they are such as those spoken of in Tit. 2. 16. that in their words do professe to know Christ , but in their works they deny him . Those that do professe themselves to be Christians , and yet live like heathens ; that professe themselves to have an inheritance with the Saints in light , and yet walk here as Children of darknesse , such men are very Atheists . And thus I have done with these 10. discoveries of a practicall Atheist , I have given you thirteen in all , three of them out of the Scripture , and ten more deduced from the Scripture . Use . 1 Now the use that I shall make of this , shall be by way of counsell and advice : if this be so as you have heart , that all unregenerate men are practicall Atheists , they live as if there were no God in the world ; Oh then that you would bewaile this practical Atheism that is among you ; Doest thou favour thy self in the practise of secret sinnes ? or dost thou make no conscience of the performance of secret duties ? Doest thou make impunity to be a provocation to impiety ? and doest thou carry in thy minde a forgetfulnesse of the day of Judgement ? or doest thou distrust the providence of God in times of trouble and distresse ? Doest thou place thy affections upon any thing in the world more then upon God ? And doest thou make no conscience of performing the vowes and covenants thou hast made with God ? Does thy conscience never trouble thee after the commission of sinnes ? Art thou a luke warm and indifferent man in matters of Religion ? Doest thou professe to know God , and in thy works deny him ? Doest thou any of these wayes entertain and harbour thoughts of Atheisme in thy heart ? Why , so farre as thou hast done so , labour to bemoan and bewaile it , and be humbled for it , and to strive against and keep under this great sinne of Atheisme in time to come . Use . 2 Use 2. This shall be by way of consolation , to comfort and support your hearts : it may be there are some of you that hear me this day , that are the precious servants of God , and yet in some kinde or other have been tempted to this sinne of Atheisme ; well , for your comfort consider these two or three things . 1. Art thou tempted to Atheisme ? why , yet consider that so was Jesus Christ himself , he was tempted to Atheisme and Blasphemy , when the Devill tempted him to fall down and worship him : why so though thou hast been tempted to Atheisme , and to forget Gods Al-seeing Eye over thee , or the like , yet this may be for thy comfort , that Christ himself was tempted as well as thee , as the Apostle saies , in Heb. 2. 18. in that Christ suffered and was tempted , hee is able to succour those that are tempted ; Christ was tempted to fall down and worship the very Devill , but though Christ was tempted , yet the Devill could finde no corrupt matter in Christ to work upon . When the Devill shook Christ , he shook a pure Crystall-glasse of clear water , his Nature was like a Crystall-glasse full of clean water without any muddinesse or corruption at all , but if the Devill should shake any of us , he would finde abundance of dirty and muddy water in the bottome , and corrupt matter enough in our natures to work upon . 2. Consider , that though you are tempted by the Devill to the sin of Atheisme , yet these temptations , if you do not approve of them , nor yeeld to them , shall be charged upon the Devill as his sins , and not upon you . And thus you see I have briefly dispatched this Doctine , that every man by nature is a practicall Atheist living in the world , as if there were no God in the world . SERMON , XVII . EPHES. 2. 12. — And without God in the World. BEsides that Doctrine which I finisht , the last sabbath , there is something else in the Text ; wicked men are without God in the World , that is , they are without any speciall interest or propriety in God as their God , the words doe not only imply that they live , as if there were no God in the World , but they live without any right , interest or propriety in God as their God , though they are not without wisdome or wealth , or goods and estate , or honour and esteeme in the World , yet they are without any reall interest or propriety in God as their God , they are without God in the World : from whence I would note you this Doctrine , Doctr. That every man by nature is without any reall interest or propriety in God as his God. Now ( Beloved ) before I come to handle the point . I shall onely premise three conclusions by way of explanation , to delucidate the point , and shew you what I mean by this Doctrine : as 1. Take this conclusion , that in some sense there is no creature in the world that is without God , though in other regards men may be truly said to be without God ; in some sense there are none without God , that is by way of Creation , and preservation , so the worst Devill in hell may say that God is his God : and 2. A wicked man may have God to be his God by way of profession , he may professe to know God , and professe that God is his God ; but now in another sense a wicked man cannot be said to have God for his God , ( that is ) in a way of relation and reconciliation for God to be a God in Covenant with him through Jesus Christ . 2. Take this conclusion , that though multitudes of people may lay claim to God as their God , yet there are but a few men in the world , that have God to be their God in a Covenant way ; as in Zach. 13. 8 9. the Lord there lookes upon the Jewish Church under a threefold consideration . And it shall come to passe that in all the land ( saith the Lord ) two parts therein shall be cut off and die , but the third shall be left therein , and I will bring the third part through the fire , and will refine them as silver is refined , and will try them as Gold is tryed ; they shall call on my name , and I will hear them ; I will say , it is my people , and they shall say , the Lord is my God : though you all lay claime to God , yet there may be but one part in three , that can truly say that God is their God in covenant with them . 3. Take this conclusion , that such is the deceitfulnesse and delusion of mens hearts naturally , that the worst of men are ready to beleive and think that God is their God , when hee is not : as you may read in Jer. 3. 4 , 5. sayes God there , they shall cry unto me , My Father , thou act the guide of my youth , and yet sayes God thou hast done evill as much as thou couldst , so in Psal . 14. 1. The 〈◊〉 hath said in his heart there is no God , they have corrupted and done abominable workes , there is none that doth good , those that have not God in their hearts , nor in all their ways , yet they will lay claim to God as their God , though they have committed abominable works and done evill as much as they could . Thus much for the conclusion , I come now to handle a practicall question that necessarily must be spoken to in the purfuance of this Doctrine , which is this . Quest . Quest . What are the characters of those men that are without any reall interest and propriety in God as their God , in a way of Covenant and relation ? This question I do the rather resolve upon the consideration of the great delusion and mistake that mens hearts are very apt to run into , to think that God is their God when he is not , and therefore I shall lay down to you seven distinguishing characters of such men , and it may be I may come neer the bosomes of many of you , though the Lord knows I would not stagger the hope of the least of you that have a reall and well grounded interest in Jesus Christ : those men are without any reall interest in God as their God , 1. That are without any effectual knowledge of God as their God. 2. Those that live without making the Word of God to be their rule . 3. Those that live in the world , without making the wayes of God to be their pleasure . 4. Those that live in the World without making the glory of God to be their aime . 5. Those that live in the World without making the day of the Lord to be their delight . 6. Those that live in the World without making the people of God to be the objects of their Love : and Lastly , those that live in the world without making sinne to be the object of their hatred . For the first , those are without any reall interest or propriety in God as their God , that doe live in the world without a saving and effectuall knowledge of God : as in 2 Chron. 15. 3. it is said there that for a long time , Israel was without the true God , and without the teaching Priest , and without the Law , all that time ( while they were without the Law , and the Priest to teach them ) it is said they were without God , those that live without a saving knowledge of God , the Scripture lookes upon them as having no reall interest in God. Joh. 8. 54 , 55. You say ( sayes Christ ) that he is your God , and yet you have not known him , intimating that God was not their God because they were utterly ignorant of him . Now ( Beloved ) every knowledge of God does not demonstrate your interest in God , unlesse it be , 1. A practicall knowledge of him , as in Joh. 8. 55. sayes Christ there , I am of God , I know him , and I keep his sayings : intimating that that man that does lay claim to God , as his God , must know him , and this knowledge of him will make him yeeld obedience to him , and keep his sayings ; And , 2. It must be an experimentall knowledge of God , as David sayes in Psal . 51. 6. Thou hast made me to know wisdom in my inward parts . If so bee you were persons living without a practicall and experimentall knowledge of God , you are without any interest in him as your God. But before I can leave this particular , I must answer an Objection : Me thinks I hear a poor perplexed soul say , If this be so that only those that know God aright have an interest in him , then the Lord be mercifull unto me , for I am a poor ignorant sinfull wretch , that do know nothing of God at all as I ought to know him ; and therefore surely I have no interest in God my God. Ans . Now to such as you are , by way of answer , I shall leave these two or three words for your comfort . 1. Take this for an answer , that in Scripture account to complain of thy ignorance , is a good degree of knowledge : in Prov. 30. 23. you read there of Agur , who was an excellent man in vertue and knowledge , in the time of Solomon , and yet you shall not read of a man that more complaines of his ignorance then this man doth : Surely ( sayes hee ) I am more brutish then any man , and have not the understanding of a man : I have neither learned wisdome , nor attained to the knowledge of the holy ; and yet this man that so much complains of his ignorance , did demonstrate such fruits of grace and knowledge in his practise , as ever man did . 2. Take this for an answer , that in Gods account , he knowes most that doth most . He does not know most , that hath a great judgement to dive into and dispute about vain questions and niceties , but he is a knowing man in Gods account , that does walk answerably to that small measure of knowledge that he hath , as in Psal . 111. 10. A good understanding have all they that doe thy commandements : God does not measure your knowledge by your questions and disputes , but by your practise , as in Jer. 22. 16. He judged the cause of the poore and needy , then it was well with him ; was not this to know me , saith the Lord ? 3. Take this for an answer , that it is not the wanting of some measures or degrees of knowledge , nor the having of much ignorance , that does demonstrate thy want of an interest in God , unlesse your ignorance hath these three properties with it : As , 1. Suppose thou art ignorant of God , yet if thou are not conceitedly ignorant , if thou art not a self-conceited man , that thinkest thou knowest much when thou knowest little , thou art well enough : if you are not like those in Hos. 8. 2. Israel shall say unto me , My God we know thee , and yet there is no fear , nor knowledge of God in the land . 2. If thou doest not sit down contentedly in thy ignorance , but doest labour and endeavour after more knowledge , then thy condition is good enough . But if thou sayest unto God , Depart from me , for I desire not the knowledge of thy wayes , like those spoken of in Job : this is a sad signe , that you have no interest in God at all . 3. If thou art not obstinately ignorant , like those spoken of in Psal . 82. 5. They know not , neither wil they understand When men are ignorant , and will be ignorant , this is an evidence that they have no interest in God ; in 2 Pet. 3. 5. sayes the Apostle , these things they are willingly ignorant of ; now if your ignorance bee accompanyed with these three circumstances , that you are conceitedly , and contentedly , and obstinately ignorant , if it be so , the Lord be mercifull to you ; for these are apparent demonstrations , that you have yet no interest and propriety in God , as your God. But though you have abundance of ignorance in you , yet if you bewail your ignorance , and labour and desire after more knowledge , if you follow on to know the Lord , and are not obstinately ignorant , but would doe more if you knew more , if it be thus with you , thy ignorance doth not evidence , that thou hast no interest in God. 2. Another Character of a man that is without an interest in God , is this , hee is such a one that lives in the world without making the Word of God to bee his rule . Joh. 8. 47. He that is of God , heareth Gods Word ; you therefore hear him not , because you are not of God : those that will not make the Word of God to be their rule , and conform their practises in obedience thereunto , Christ sayes the reason of it is because they are not of God : and so in 1 Joh. 4. 6. Hee that knoweth God , heareth us , and hee that is not of God , heareth not us ; and therefore you that walk after the vaine imaginations of your own hearts , that are swayed and ruled by your lusts , and will not make Gods Word a bridle to curb , and restrain your lusts and corruptions , but you will doe what you list , let God command what he will : all these are manifest arguments , that you are not of God. 3. That man is without an interest in God , that lives in the world without making the wayes of God to be his pleasure : as in Joh. 3. 8. 10. In this the children of God are manifest and the children of the Devill , whosoever doth not righteousnesse is not of God : righteousness is not to be taken here only for justice or civil righteousness , but for the whole bulk of godliness & the body of christianity : he that doth not righteousnesse , is not of God : this not doing of righteousnesse is answerable to the committing of sin , in 1 Joh. 3. 8. the text sayes , Hee that committeth sin is of the Devill , now this is not to be taken simply , that he that falls into sin is of the Devill , but he that commits sin , ( that is ) with complacency and delight , and without any compulsion , such a man is of the Devill . And so likewise he that cloth not doe righteousnesse , is not of God , that is , he that doth not act and doe it with delight , and alacrity , and complacency , such a one is not of God : so in Joh. 3. 11. sayes the Apostle , ( Beloved ) follow not that which is evill , but that which is good : he that doth good , he is of God ; but he that doth evill , hath not seen God ; ( that is ) he that doth evill with delight and satisfaction , and he that doth not take delight in the wayes of God , and perform holy duties with chearfulnesse and complacency , such a man is not of God ; and therefore you that take more delight in the committing of sin , then you doe in the performance of holy duties , you are but in a bad condition . 4. Another Character is this , that man is without God , that lives in the World without making the glory of God to bee his aim : it is very observable , that when the Jews did accuse Christ , saying , hee was a Samaritan , and bad a Devill , but did not come from God ; he did convince them , that this was a slander cast upon him , because he fought not his own honour but the glory of God , Joh. 8. 49. 50. Jesus answered , I have not a Devill , but I honour my Father , and ye doe dishonour him , and I seek not my own glory , there is one that seeketh and judgeth . 5. That man is without an interest in God , that lives in the World without making the day of God his delight , hee that takes no delight in sanctifying of the Lords day , but rather takes delight in prophaning it , that man is without God in the World , as in Joh. 9. 26. It was the speech of the Pharisees to Christ , say they , This man is not of God , because he keepeth not the Sabbath-day : this had been a very good argument , had it been rightly applyed , the argument had been very strong , if the application had been good , if Christ had not indeed kept the Sabbath , but they were greatly mistaken , for Christ did keep the Sabbath . Why now ( beloved ) these Pharisees , were they now alive , and should see you Christians prophaning the Sabbath day , spending and trifling it away in sports and pleasures , in swearing and drunkennesse , and dishonouring the name of God ; never imploying one hour of it in prayer , reading , or hearing , or any holy and religious exercise , they would presently conclude that you are not of God , because you doe not keep the Sabbath day . 6. That man is without God , that lives without making the people of God to be the object of his love ; as you may see in 1 Joh. 3. 10. He that doth not righteousnesse is not of God neither he that loveth not his brother , and so in 1 Joh. 4. 20. If any man say , I love God and hateth his brother , he is a lyer , for hee that loveth not his brother whom be hath seen , how can he love God whom he hath not seen ? He that does not love his brother , the children and people of God , he cannot love God. You that carry in your hearts a secret malice and spleen against those that are godly , and more holy and religious then your selves : you that doe tiger-like , hate the very pictures of godly men , you that hate the people of God , and the Ministers of the Gospell , because they are so , that hate godlinesse as godlinesse , these are evident arguments that the love of God is not in you . 7. That man is without God , that lives in the World without making sinne to bee the object of his hatred , that man hath not God , that hates not sin ; though that man may have God , that hath sin , yet that man cannot have an interest in God , that doth not hate sin . And thus I have run over briefly these seven heads , whereby you may know whether you are the men that can lay a true claim to God as your God , yea , or no : if you are men that have a true knowledge of God , and make his Word your rule , and his way your pleasure , and his day your delight , and his glory your aime , and good men the object of your love , and sin the object of your hatred ; if these things be in you , you may know undoubtedly , that you have an interest in God. We come now to the application , which may serve for unspeakable comfort to all you that are the people of God , that can lay a well grounded and Scripture claim to God as your God. 1. If you have God , you have all things ; and let me tell you , you that have God for your God , you may outvie all the Kings , and Princes , and Potentates in the World. Other men may say , they have wealth , and you have none ; they have riches , and honours , and pleasures , and you have none : but you may goe further , and out-vye them all , for you can say , you have an interest in God , and they have none . Wicked men cannot lay claim to God as theirs ; and therefore when they speak of God , they speak of him as a God to others , and not to them , as in Gen. 31. 29. when Laban spake to Jacob , ( sayes he ) The God of your Fathers : and so Pharaoh in Exod. 8. 25. 28. ( sayes he ) Go sacrifice to your God in the land : and from hence Divines doe observe , that the Scriptures doe not suffer wicked men to name God , as in a way of propriety to them , as their God : but now those that are righteous and holy , that have indeed an interest in God , God is not ashamed to be called their God. You that have an interest in God though you are a poor despicable people , yet be not afraid to own God as your God , for the Lord is not ashamed , that you should call him your God ; God is not ashamed of us whose dwellings are in the dust , he will own us : and therefore let this encourage you to goe to God as your God , and apply him as your God , and trust in him as your God , and pray to him and call upon him as your God , for he is not ashamed of you . And here that I may speak a little further to this particular , I would exhort you to two things . 1. To prove your interest in God : and , 2. To improve it . 1. Labour to prove your interest in God : examine and try whether or no , upon conscientious grounds and Scripture evidences , your hearts can be satisfied , that you are a people in Covenant with God : rest not , and trust not upon It may bees , but labour to prove it to your own souls , that God is your God ; & that I may a little help and further you in this examination , I shall here lay you down three discoveries whereby you may know , & prove unquestionably that God is your God. 1. If thou art such a one that doest labour to keep thy inward man from secret defilement by sin , as well as thy outward man , from grosser and greater enormities , as in 2 Cor. 6. 18. and in the first verse of the next chapter ; I will be your God and Father , and you shall be my sons and daughters , saith the Lord God Almighty : Having therefore these promises dearly beloved ( sayes the Apostle ) let us cleanse our selves from all filthinesse , both of flesh and spirit : and therefore if you have a care to abstain from all secret sins , whereby the inward man is defiled , it is a signe that you have a reall interest in God ; because God will be our God , and will own and accept of us to be his people ; we must not onely wash our legs and our outward man , but our inward parts too , and if we do thus , we may be confidently assured that we are a sacrifice well pleasing , and acceptable unto God through Jesus Christ : but now you that make conscience of your wayes , so far only , as that men may not say black to your eye , if you doe not labour to keep your inward man from defilements as well as your outward man , you have no interest in God at all . 2. Another evidence of your interest in God is this ; if you have an earnest and unwearied labour and endeavour in your spirits to come to the nearest resemblance and conformity to Jesus Christ , as possibly you can . Doe you labour to be holy as hee was holy ? and humble , and meeke , and lowly as hee was ? in 2 Cor. 7. 1. sayes the Apostle there ( dearly beloved ) let us cleanse our selves from all filthinesse both of flesh and spirit , perfecting holinesse in the fear of God. Doe you labour still to resemble God in holinesse ? thy relation and interest in God will make thee labour to be like unto God , and to be still perfecting holinesse though you cannot be perfect in holinesse , If you have an interest in God , you will labour more and more to be holy as he is holy , and to come to the nearest resemblance to him that may be . 3. Another discovery of your interest in God , is this , if God hath engraven upon thy soul those saving effects and blessings which he doth bestow upon all those that have an interest in him ; God hath promised that he will be their God , and they shall be his people : that he will give them a new heart taking away the heart of stone , and giving them a heart of flesh ; and that he will sanctifie and renew their natures , and write his Law in their inward parts , and work in their hearts a sutable disposition to his Law , and put his fear into their hearts that they shall never depart from him : These are the blessings of the Covenant of Grace . Now you that can give abundant and evident testimonies in your own souls , that you have found God cleansing and purifying your hearts , and sanctifying and renewing your natures , and writing his Law in your inward parts , and putting his fear into your hearts , that you doe never depart from him ; if you finde these things in you , they are undoubted evidences , that you have an interest in God. 2. As I would have you prove your interest in God , so I would exhort you to improve your interest in God too . Many of you do let God lye by you , ( as I may so say ) and never make use of him for your spirituall comfort and support , and never goe to him for help , and succour , and relief in times of danger , you doe not improve your interest in God. Object . But here it may be you would ask mee how you should improve your interest in God. Answ . 1 I answer , 1. Improve it thus , in making your interest in God , a great incentment and provocation to thee , to obey God ; thus David did in Psal . 143. 10. Teach me to doe thy will , ( sayes he ) for thou art the Lord my God : here David did well improve his interest in God , so in Psal . 119. 115. Depart from me ye evill doers , ( sayes he ) for I will keep the commandements of my God. We should make our interest in God , an ingagement upon our souls , to keep the commands of God. 2. Then you doe rightly improve your interest in God , when this doth stir you up , to aggravate all the sins you have committed against God , when your interest in God doth make you see , how exceeding sinfull sin is , and how greatly you have provoked the Lord your God by your sins : as in Jer. 3. 25. We have sinned against the Lord our God , we and our Fathers from our youth even to this day , and have not obeyed the voice of the Lord our God : here the children of Israel aggravate their sins against God as their God. And so Daniel he makes his interest in God , a motive to stir him up to aggravate sin against God , in Dan. 9. 5. sayes he there , We have sinned , and have committed iniquity , and done wickedly , and have rebelled even by departing from thy precepts , and from thy judgements , and then in vers . 7. Oh Lord , ( sayes he ) righteousnesse belongeth unto thee , but unto us confusion of face as at this day : so again in vers . 8. Oh Lord to us belongeth confusion of face , to our Kings , and to our Princes , and to our Fathers , because we have sinned against thee : but to the Lord our God belongeth mercy and forgivenesse , though wee have rebelled against him : and so hee goes on all along , aggravating their sins against God : no lesse then ten times he mentions their interest in God , and ten times he aggravates their sinnes against God. It is the consideration of our interest in God , that does stir us up to aggravate our sins against God , when we doe consider that we have sinned against our God , against our gracious and mercifull Father , who hath loved us , and given us everlasting consolation and good hope through grace ; who is infinite in goodness , and abundant in mercy and truth ; Such considerations as these will exceedingly provoke us to aggravate our sins against him . 3. Improve your interest in God by making it a prop and pillar of marble to bear up , and support your hearts under all the miseries , and afflictions , and troubles you meet withall here in the World : thus David incouraged himself in the Lord his God , in Psal . 3. 7. I am thine ( sayes hee ) Lord save me : then you make a right improvement of your interest in God , when you go to him , and trust , and rely , and depend upon him in all times of danger and distresse , for you have an interest in that God that is both able and willing to relieve and succour you , a God that hath helped you , and doth help you , and will never leave you , nor forsake you , and therefore be incouraged to cast your care upon him . FINIS . THE SAINTS TRIUMPH OVER DEATH : OR , A SERMON Preached at the Funerall OF Mr. CHRISTOPHER LOVE , IN Lawrence-Church , August . 25. 1651. By THOMAS MANTON , Minister of the Gospell , at Stoak-Newington near London . London , Printed by E. Cotes , for George Eversden , at the Golden-ball in Aldersgate-street , 1652. THE SAINTS TRIUMPH OVER DEATH : OR , A SERMON preached on a speciall occasion , On 1 COR. 15. 57. But thanks be to God , who giveth us the victory through our Lord Iesus Christ . THese words are a part of Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Triumphant Song : In the Song there are two parts , and this is the last . 1. A confident Challenge . 2. A solemne Thanksgiving . The one is directed to the enemies , the other to the giver of victory . 1. A confident Challenge , in which he outbraveth Death , and all the powers of the Grave , O Death , where is thy sting ? O Grave , where is thy victory ? the words allude to Ilos . 13. 14. where Christ is brought in speaking , I will ransome them from the power of Death , and redeem them from the Grave : O Death , I will be thy plagues ; O Grave , I will be thy destruction ; there is Christs ingagement and undertaking for a full conquest of Death ; Christ threatneth Death , and the Apostle insulteth over it : the form of the words is altered , because the enemy was now faln , and Paul proclaimeth the victory : hitherto Death and the Grave had insulted over the misery and frailty of mankinde , all the tombes and charnels of the World were but so many Monuments of Deaths conquests ; Golgotha the place of skuls seemed to be designed on purpose , to upbraid and discourage our Redeemer ; so many skuls and rotten reliques of humane frailty , as there were in that place , so many Trophies and Monuments of triumph did Death produce before the eyes of Christ , as if it were said to him , Canst thou , darest thou grapple and enter into the lists with such an enemy ? But our Lord was not discouraged , when he ascended upon the Crosse ; he did as it were answer these bravings of Death thus , O Death I will be thy plagues , O Grave , I will be thy destruction ; and because he was as good as his word , and every way performed his ingagement , the Apostle as one of Christs followers cometh and insulteth over this proud adversary that was now faln , O Death , where is thy sting ? O Grave , where is thy victory ? This challenge is illustrated by a Prolepsis or an Anticipation of an objection : some might ask , What is this sting of Death ? What is this power of the Grave ? The Apostle answereth , The sting of Death is sin , the strength of sin is the Law ; Death cometh to have this power by sin , and sin to have this power by the Law. [ The sting of Death ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The prick , it implyeth both the stroke of Death , and the anguish of it ; as in the sting of a Serpent , there is the deadly touch , and the pain and torment of the wound : and so it noteth the power of Death over us , the prick or weapon by which it striketh is sin , Rom. 5. 12. By one man sin entred into the world , and death by sin ; and the terrours and horrours of it , which also doe arise from sin ; now by horrours I mean not onely the naturall aversation , retirement or flight of the spirits , but the bondage , torment and despair that is upon the conscience , as Death is a penall evill , inflicted by the justice of God , guilt maketh Death terrible , so that a sinner is all his life time subject to bondage , Heb. 2. 14 , 15. and kept under an awe of judgement to come ; 't is not alwayes felt , but soon awakened , especially in sicknesse and approaches of Death ; when we feel the cold hands of it ready to pluck out our hearts , conscience is whipped with a scourge of six strings , fear , horrour , distrust , grief , rage , and shame . The strength of sin is the Law ] How is that to be understood ? The Law giveth strength to sin , ratione , cognitionis , obligationis , & augmentationis ; they are the words of a * German Divine , and will yeeld us a fit method wherein to open the matter . 1. The Law discovereth sin , and maketh it appear in its owne colours , the more light and knowledge of the Law , the more sense of sin , as in transparent vessels , dregs are soon discerned ; Rom. 6. 9. I was alive without the Law , but when the Law came , sin revived , and I dyed . When by a sound conviction all disguises are taken off from the conscience , we finde sin to be sin indeed ; Paul was alive before , that is , in his owne hopes , as many a stupid soul maketh full account he shall goe to heaven , till conscience be opened , and then they finde themselves in the mouth of Death and Hell. 2. The Law giveth strength to sin , in regard of the obligation of it , it bindeth over a sinner to the curse and wrath of God ; God hath made a righteous Law , which must have satisfaction , and till the Law be satisfied , we hear no news but of a curse , and that maketh Death to be full of horrours , * there remaineth nothing but a fearfull expectation of the fiery indignation of the Lord. 3 It augmenteth and increaseth sin by forbidding it ; lusts are exasperated and rage upon a restraint , as the yoke maketh the young bullock more unrulely . Now put all together and you will understand the force of the expression , The strength of sin is the Law , the Discovery of the Law stoppeth the sinners mouth , and the curse of the Law shutteth him up and holdeth him fast , unto the judgement of the great day , by which restraint , sin groweth the more raging and furious all which put together , make Death terrible , not an end of misery , but a door to open into Hell. Now this being the case of every man , what shall we do ? and how shall we extricate our souls from such a labyrinth of endlesse horrour ? You have an answer of that , in the next verse in the Apostles Thanksgiving , where he acquainteth you not onely with grounds of Hope , but Triumph ; Thanks be to God , who giveth us the victory through our Lord Jesus Christ . In this thanksgiving you may observe , 1. The Author of the mercy ; God by Jesus Christ . 2. The manner how we come to be interested in it ; He giveth us victory . Or rather you may observe , 1 The Act of the Father as to Jesus Christ , in that he appointed him to get the victory . 2 The Act of the Father as to us ; in that hee applyeth this victory to our souls ; Christs victory and the application of it , are the two grounds of this thanksgiving . 1. Christs victory over Sin , Death , and the Law , for it must be extended to all the things mentioned in the context , they are enemies by combination , and knit together in a fast league ; the Law giveth strength to sin , and sin giveth a sting to Death ; as long as the Law hath power , sin will be strong , and as long as sin hath strength , Death will bee terrible : But Christ hath overcome Death , he foyled it in his own person , as I shall shew you anon fully ; and for Sin , he hath taken away the guilt of it by his own merit , and will destroy it more and more by the power of the Holy Ghost ; when he stood before the tribunall of God he stood there , as a surety and undertaker , Heb. 7. 22. A surety of a better restament , now he was a surety mutually Gods and ours , to work Gods work in us , and our work for us ; among other things which he undertook there , he undertook the abolition of sin on Gods part , he obliged himself that it should be performed by his Spirit ; on our part he obliged us to endeavours of mortification : now because Christ is an able surety , the work is as good as done already , Rom. 6. 6. Knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin ; mark , 't is crucified with him , as implying his undertaking upon the crosse , that the body of Death might be destroyed : as noting the Work of Gods Spirit , which was ingaged and made sure by Christs death upon the crosse , that we should not serve sin , as noting the concurrence of our endevours , to which wee are obliged by the same sponsory Act of Christ : thus much Christ hath done for the abolition of sin : now for the Law , that was an enemy that could not be overcome but must be satisfied , and so it was by Christ who both performed the duty , and sustained the penalty of it , chiefly the latter , and therefore t is said , he was made a curse for us , Gal. 3. 13. The sting is lost in Christ , and the honey left for us . But this is matter of another respect and cognisance . 2 The next reason of the Apostles thanksgiving is the application , he hath given us victory , for understanding of which you must note that 1 Christs victory is imputed to us as if it were done in our own persons ; when we are actually united to him , wee are possessed of all his merit , Christ fought our war , and joined battell in our stead ; we have a mysticall victory in Christ , and are said to overcome , when Christ overcame ; this is the reason why the acts of beleevers are complicated and folded up with Christs acts in the expressions of Scripture , Crucified with him , quickened with him , and raised with him , and set down with him in , heavenly places , Ephes . 2. &c. All which are terms proper to the Judiciall Vnion which is different both from the Morall and Mysticall , as I could easily shew you , were it not a matter of another nature : now this mysticall victory is of great use to a beleever in time of discouragements ; if the Law challenge , Satan and Conscience say thou art a sinner under a curse , thou maist answer , I am a sinner , but I am crucified in Christ , in my surety , his payment and suffering is mine : if Death or the world discourage ; you may say , This is a beaten enemy , I foyled it in Christ , I ascended in Christ , &c. 2. The benefit of this victory is imparted and applyed to us , by which he maketh us conquerours over sin and death ; all Christs worke was not done upon the Crosse , there is much to be accomplished in our hearts , Rom. 16. 20. The God of peace shall tread Satan under your feet , &c. not onely under Christs feet , but ours : as Joshua called his fellowes to come and tread upon the necks of the Canaanitish Kings , * Come put your feet upon the necks of these Kings : so Christ will see us conquer ; he that got a victory for us , will get a victory in us , over sin , and death , and hell ; Christ hath trodden them under foot already when his own * heel was bruised , now he will doe it under your feet . Doctr. Having laid this foundation , the point and head of Doctrine , which I shall discuss is , Christs victory over Death for the comfort and profit of Beleevers . Death is either the first , or second , temporall , or eternall , sinners are under the sentence of both , and both are in a sort put into the hands of Satan , he had the power of Death , Heb. 2. 14. as Gods executioner ; and the one maketh way for the other , Death to the wicked is but a taking them away to torment , as unruly persons are committed to prison that they may molest no more ; Gods patience expireth with their lives , and then his vengeance beginneth ; The curse of the first Covenant was eternall Death , Gen. 2. 15. thou shalt dye , that is eternally , the curse must carry proportion with the blessing , the blessing was eternall life , and the curse was eternall death : I say the sorrow and pain must have bin perpetual , answerable to the life which he should have enjoyed ; therefore Christ is said to have delivered us . from wrath to come , which certainly was our portion and inheritance by Adam , and without Christ there is no escape . But to come to particulars , I shall shew you , 1. How Christ delivered us from Death . 2. How far . 1. How be delivered us , The Apostle answereth , that Heb. 2. 14. by Death he destroyed him that had the power of Death , now Christs Death cometh under a twofold consideration , as a merit , or as a glorious act of warre and combate ; as the Act of a Redeemer , or the Act of a Conquerour : which answereth to the double evill in Death , 't is a naturall evill , and a poenall evill ; 't is a naturall evill , as it is the dissolution of soul and body ; 't is a poenall evill , as 't is a curse of the Covenant , or the punishment of sin : 1 There was merit in Christs voluntary Death , 't was * a ransome for the elect , he dyed not onely in bonum eorum , for their good and profit , but loco & vice ominium , in their room and stead ; as when the ram was taken , Isaac was spared , so Christs Death was in stead of ours ; God will not exact the debt twice , of us , and our surety : Job 33. Delivered him from going down into the pit , for I have found a ransome . The sinner must dye , or the surety ; now saith the Lord , I accept of the Death and passion of Christ for this penitent man ; if we go downe to the pit , we go not down by way of vengeance , by Christs Death the merit of our sin is expiated , justice satisfied , Gods wrath appeased , the Law fulfilled , sin pardoned , and so the Jawes of Death are broken : Death in its self is the sentence of the Law , the fruit of sin , and the recompense of angry justice , and so it hath no more to doe with us , for God hath found a ransome . 2 You may look upon it as the Act of a Conquerour , Christ foiled Death in his own person , ever since he rifled the Grave , death hath lost its retentive power ; Act. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loosing the pains , &c. t is an allusion to the throws of a travailing woman , the Grave was in travail , till this precious burthen was egested , for he could not be holden of it , and over since the Grave is a womb rather then a dungeon and pit of vengeance , * non vitam rapit sed refoomat , it doth not destroy life , but renew it ; in almost the same metaphor Christ is called , Col. 1. 18. The first born from the dead ; not that hee was the first that was raised from the dead , howbeit he was the first that arose , others were raised by the power of another , but Christ arose by his own ; so he is called , 1 Cor. 15 20. The first fruits from the dead as the offering of the first-fruits was a blessing to all the store , so Christ dying and rising is a ground of conquest to all the elect ; Christ before his death had beene combating with the powers of darknesse and all the subordinate instruments ; Death was Satans beast of prey , that was set upon him , but our Lord foiled it in its own dungeon , the battail between Christ and Death was begun upon the Crosse , he grappled with it there , and they went tugging and wrestling to the Grave , Christ like a prudent warriour carryed the war into his enemies countrey , and there got loose of the grasp of Death , foiled it in its own territory , he arose and left Death gasping behinde him , so that the quality of the grave is quite altered , before 't was a prison , Satans dungeon , now 't is a chamber of repose , a bed of ease ever since Christ slept there ; when the Prophet speaketh of Christs resurrection , he saith , Isa . 53. 8. He shall be taken from prison and from judgement , by prison meaning the grave ; but speaking of the death of the faithfull , he saith , Esai . 57. 2. They shall rest in their beds ; 't was for a while to Christ a prison , that to us it might be a bed of ease . 2. The next question is , how far he hath delivered us from death ; we see the godly are obnoxious to the changes and decayes of nature , yea to the strokes of violence as well as others ; and how are we delivered ? I answer , 't is enough that the second death hath no power over us , Rev. 20. 6. Nothing to do with us . Rom. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not one condemnation , &c. We may dye , but we shall not be damned ; and though we go to the grave , yet we are freed from hell : But this is not all , in the first death beleevers have a priviledge , they doe not dye as others doe . 1. The habitude and nature of it is changed , that which is poenall in death is now gone , 't is not a destruction but a delivery , beleevers have wrong thoughts of Death ; we are delivered from it as 't is a punishment and a curse , now 't is a blessing , one of Christs Legacies of the Church , all things are yours , Death is yours , 1 Cor. 3. 18. while Death was in the Devils hands it was an enemy , but 't is made a friend and a blessing in Christ , a passage from the vale of tears to the kingdome of glory , the end of a mortall life , and the beginning of that which is immortall ; as Haman to Mordecai , it intended a mischief , but it proved a priviledge : to a wicked man it is properly an execution , but to the godly a dismission of their souls into the bosome of Christ , Luk. 2. 28. Now lettest thou thy servant to depart in peace , they quietly send away their souls , but a wicked mans soul is taken away ; t is twice so expressed , Luk. 12. 20. This night shall they take away thy soul from thee , and Job 27. 8. When God taketh away his soul , &c. they would fain keep it longer , but God taketh it away whether they will or no ; a godly man resigneth and sendeth away his soul in peace , his life cannot be taken away , t is only yeelded up upon the call of providence ; and he dyeth not because he must dye , but because he would dye , he may dye sooner then he thought , but not sooner then he would , for when God willeth it , he submitteth . But to return ; the blessing of death lieth in 3 things . 1. The Funerals of the godly are but the Funerals of their sins , and frailties , and weaknesses : peccatum moritur , miseria moritur , homo non moritur , 't is not the man dyeth , but the sin , the misery dyeth : all other means and dispensations doe but weaken sin , but Death destroyeth it ; when God justifieth , the damning power is gone , when God sanctifieth , the reigning power is gone , but when by death we come to be glorified , then the very beeing of it is gone : when the house was infected with leprosie , so as scraping would not serve the turn , it was to be digged down , we are so infected with sin that all other remedies are too weak , nothing but death will serve the turn : when Ivy is gotten into a wall it cannot be wholly destroyed , till the wall it self be demolished ; cut off the stump , the body , the boughes , the branches , still there are some strings that are ready to sprowt again ; so t is here , originall sin cannot be destroyed , the constant groans of the faithfull are , * Who shall deliver us from this body and masse of sin ? But now Death is a sudden cure , sinne brought in death , and as it were in revenge , death destroyeth sin . 2. There is a way made for a present and compleat Vmon of the soul with Christ . Phil. 1. 23. I desire to be dissolved and be with Christ , we are loosed from the body and joined to Christ , t is better a soul be separated from the body then absent from Christ ; we have an Union here but not a presence , now judge you which is better , to be present with the body , or to be present with the Lord ? to have the company of the body , or the company of Christ ? Here the soul is inclosed and imprisoned as it were , but there thou hast the free enjoyment of Christ , without the clog of an earthly estate : the soul as soon as it departs the body , goeth immediately to Christ ; as when Potiphars wife laid hold on Josephs coat he escaped ; so you leave your upper garment in Deaths hand , but the soul flyeth to God : the body came from Adam and runneth in a fleshly channell , and what we had from Adam , must for a while be mouldred to dust , to purge it from the impurity of the conveyance ; but the soul by a naturall right returneth to God that gave it , and by a speciall interest to Christ that redeemed and sanctified it by his own spirit . 3. The body which seemeth most to suffer , hath much advantage : a shed is taken down to raise up a better structure , 't is sown a naturall body , 't is raised a spirituall body , &c. 1 Cor. 15. 44. here 't is not capable of high injoyments , 't is humbled with diseases unfit for duties ; again , it 's sown'd corruptible body , 't is raised an incorruptible body , here 't is liable to changes , there it may live forever , without change and decay ; if we love long life , there is eternall life ; 't is carnall self-love that maketh us willing to abide in the flesh ; if we did but love our selves , but love our own flesh , we would not be afraid to dye ; for to dye , is to be perfected , to have body and soul free from sin and incorruption . 2. The hurt of it is prevented : as you are chosen and sanctified in Christ Jesus , it cannot hurt you , I say again death may kill you , but it cannot hurt you , it hath no power over the better part , like a Serpent it feedeth only upon your dust ; nay , and for your bodies , that which dyeth as a creature , is sure to live as a member of Christ ; the Lord Jesus is our head in the grave ; your bodies have a principle of life within them ; beleevers are raised by the Spirit of holinesse , the same Spirit that quickneth them now to the offices of grace , shall raise their mortall bodies . So Rom. 8. 11. He shall quicken your mortal bodies by his Spirit , that dwelleth in you : The holy Ghost can never leave his old mansion and dwelling place : how many grounds of comfort have we against the mortality of the body ! Christ is united to body and soul , and he will not let his Mysticall body want one sinew or joynt ; in the account that he is to make to the Father , he saith he is to lose nothing , Joh. 6. 39. Mark , he doth not say none , but nothing : Christ will not lose a leg , or a piece of an ear : Again , God is in Covenant with body and soul , when you go down to the chambers of death , you may challenge him upon the Charter of his own Grace ; God is the God of Abrahams dust , of a beleevers dust , though it be mingled with the remains of wicked men , yet Christ will sever it : Mat. 22. 32. Christ proveth the resurrection of the body , by that argument , that God is the God of Abraham , the God of Isaac , and the God of Jacob , the ground of the argument is , that God made his Covenant not only with the souls of the Patriarchs , but with their whole persons : Again , Christ hath purchased body and soul , so much is intimated in that place 1 Cor. 6. 20. Ye are bought with a price , therefore glorifie God in your bodies ; Christ had payed price enough to get a title to body and soul , and therefore he will not lose one bit of his purchase ; the Lord will call the grave to an account , Where is the body of my Abraham , my Isaac , my Jacob ? t is said , Rev. 20. 13. The Sea gave up her dead , and the Grave gave up her dead , and Hell gave up her dead : let me note that Hell is there taken for the state of the departed , or else what 's the meaning of that passage that followeth afterward , and death and hell were cast into the lake that burneth , &c. Well then , all the dead shall be cast up , as the Whale cast up Jonah , so the grave shall cast up her dead : the grave is but a chest wherein our bodies are kept safe till the day of Christ ; and the key of this chest is not in the Devils hands , but Christs , see Rev. 1. 18. I have the keys of Death and Hell ; when the body is laid up in the cold pit , 't is laid up for another day ; God hath an especiall care of our dust and remains , when our friends and neighbours have left is , Christ leaveth it not , but keepeth it till the great and glorious day . 3. We are eased from the terrours and horrors of death : death is terrible , as t is a poenall and a naturall evill , as I distinguished before ; 1 As it is naturall evill , death in it selfe is the greatest of all evils , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said an * heathen , which in Jobs language may be rendred , The King of terrours , Job 18. 14. We gush to see a Serpent , much more the grim visage of death ; morall Philosophy could never finde out a remedy against it ; Heathens were either desperate , rash , stupid , or else they dissembled their gripes and fears ; but Christ hath provided a remedy , he hath delivered us not only from the hurt of death , but the fear of death ; Heb. 2. 14. to deliver them from the fear of death , that all their life time were subject to bondage : by his spirit hee filleth the soul with the hopes of a better life ; nature may shrink , when we see the pale horse of death approaching ; but we may rejoyce , when we consider its errand , 't is to carry us home : as when old Jacob saw the chariots come from Egypt , how did his heart leap within him , because he should see his son Joseph ! Death however we figure it with the pencill of fancy , is sent to carry us to heaven , to transport us to Jesus Christ : now who would bee afraid to be happy ? to be in the Armes of our beloved Jesus ? Let them fear death , that know not a better life ; a Christian knoweth that when he dyeth , he shall not perish , but have everlasting life , Joh. 3. 17. The world may thrust you out , but you may see heaven alluring , ready to receive you , as Stephen saw heaven opened , Act. 7. latter end : there is an intellectuall vision , or perswasion of Faith , which is common to all the Saints ; though every one hath not such an extasie and sensible representation , as Stephen had , yet usually in the hours of their departure , faith is mightily strengthned and acted so , that they are exempted from all fear and sorrow . 2. As 't is a poenall evill , 't is sad when death is sent in justice , and cloathed with wrath , and cometh in the quality of a curse , you know what was said before , The sting of death is sin , they dye indeed that dye in their sins , death is a black and gloomy day to them , they drop down like rotten fruit into the lake of fire : now Christ hath taken away the sting , the dolours and horrours of it ; he hath taken away death as he hath taken away sin , he hath not cast it out , but cast it down , taken away the guilt and power of it , though not the beeing of sin ; so the hurt , the sting is gone , though not death it self : 't is like a serpent disarmed and unstinged , we may put it into our bosomes without danger : there are many accusations , by which Satan is apt to perplex a dying soul , these make death terrible and full of horrours ; But they overcome by the bloud of the Lamb , Rev. 12. 11. and get the victory of these doubts and fears ; when sins are pardoned fears vanish ; Luther said , Feri domine , feri , absolutus sum a peccatis meis , strike Lord , strike , my sinnes are pardoned . 4. 'T will be utterly abolished at the last day . We scarce know now what Christs purchase meaneth , till the day of judgement ; 't is said 1 Cor. 15. 26. The last enemy that shall be destroyed is death , t is weakened now , but then it shall be abolished as to the elect : Rev. 20. 14. And death and hell shall be cast into the lake of fire , this is the second death ; the dominion of death is reserved for hell , it must keep company with the damned , whilest you rejoyce with God : for the present t is continued out of dispensation , it doth service , to promote Gods glory ; but then the wicked must share death and hell amongst them , and be kept under a dying life , or a living death : but * all tears shall be wiped from your eyes , death shall be no more , and you shall take the harps of God in your hands , and in an holy triumph say , O Death , where is thy sting ? O Grave , where is thy victory ? t is true we may say it , yea and sing it now in hope , as some birds sing in winter , but then we are properly said to triumph . Application . To apply it now . Use . 1 1. Here is terrour for wicked men , you may think it strange , that I should draw terrour out of such a comfortable doctrine , but consider Jesus Christ hath conquered death for none but those that have an interest in him , others ( alas ! ) are under the full power of it ; for the present the case of wicked men is sad , in death 't will be worse , in hell 't will be worst of all . 1 'T is sad for the present , there is a bondage upon your souls , not alwaies felt but soon awakened , you cannot think of death and hell without torment , the thought of it like Belshazzers hand-writing against the wall , smiteth you with trembling , in the midst of all your cups and bravery ; a small thing will awaken a wicked mans conscience ; the fingers of a mans hand upon the wall : Belshazzer seemed a jolly fellow : a brave spirit , sets light by the Persian forces that were even at his door , but God soone taketh off the edge of his bravery ; and then his joints trembled , his knuckles smote one against another for fear ; if the Lord will but whist to conscience , the bravest spirits are soon daunted , he needeth arm nothing against you but your own thoughts : certainly none but a childe of God can have a true and solid courage against death , you cannot suppose it without consternation , David said , Psal . 23. 4. Though I walk through the valley of the shadow of death , yet I will fear no evill , that 's a griesly , sad , dark place to walk in the very borders of death , side by side with terrours and destruction , yet there David would be confident : t is otherwise with wicked men , hereafter they would not live , and here they would not dye . 2. In death it will be worse , the nearer you draw to the everlasting estate , the more will conscience be opened , and scourge you with horrour and remorse , I confesse every wicked man doth not dye sensible , some are stupid and foolhardy , they may sacrifice a stout body to a stubborn minde : but at last they dye uncertain , doubtfull if not anxious , and full of horrour ; As Adrian to his soul , O Animula vagula , blandula , &c. Oh poor soul whither doest thou now goe ? thou shall never sport it more , jest it more : Or as he said , anxius vixi , dubius morior , heu quo vado ! I have lived doubtfully , and dye uncertainly , alas whither doe I go ! A man that leapeth in the dark near a deep gulfe knoweth not where his feet shall light , and this is the case of wicked men : But this is not all , usually their death is full of terrour ; things written with the juice of a Lemmon , when they are brought to the fire are plain and legible ; so when wicked men are within the stench and smell of hell , they howl upon their beds , few or none are able to look death in the face with confidence . Oh consider when you come to dye sin stareth in the face of conscience , and conscience remitteth you to the law , and the law bindeth you over to hell , and hell enlargeth her mouth to receive you ; what will you doe in such a case ? Satan insulteth , your old tempter is become your new accuser , nay you are at oddes with your self , the body curseth the soul for an ill guide , and the soul curseth the body for a wicked instrument , 't is a sad parting when they can never expect to meet again , but in flames and torments , and therefore curse the memory of that day , when ever they were joyned together : A godly man can take fair leave of his body , Farewell flesh , goe rest in hope , thou shalt one day awake out of the dust , and then I shall be satisfied with Gods likenesse , I have a longing desire of thy reunion , we have lived together and glorified God together thus long , God will not suffer thee to see corruption , &c. 3 In Hell t will be worst of all , envie will be a part of your torment as well as despair , Luk. 16. 23. 't is said of the rich man , in hell he lifted up his eyes , and seeth . Lazarus in Abrahams bosome , and saith , I am tormented in this flame , 't will be an additionall torment , to compare the beleevers eternall happinesse with your own misery , they are in the presence of God , and his holy Angels , you have no company but the devill , death , hell , and the damned , and are holden under the power of everlasting torments ; you would not live and cannot dye , when you have run through many thousands of years you cannot look for one minute of rest , conscience gnaweth more and more , you burn but consume not ; Oh! * t is a dreadfull thing to fall into the hands of the living God , mark that attribute living God , we do not speak in the name of an Idol that cannot avenge his quarrell upon you , or of a God that shall dye and suffer decay , but in the name of a living God , that liveth for ever to see vengeance executed upon his adversaries , there is no hope of release , as long as God is God , Hell is Hell. Use . 2 2. It serveth to exhort us all to get an interest in this conquest of Christ , every one is not fit to make use of Christs victory over death , there are many things necessary to injoy the full comfort of it , I shall name them : 1. A care to get sinne pardoned ; all the power of the devill and death hangeth on sin , therefore see sinne buryed ere thou art buryed , or it will not be well with thee : there are two deep pits , wherein you may bury your sins , and you shall never hear of them any more , the Ocean of divine mercy , and the Grave of Christ : see them buryed in the Ocean of mercy , Mich. 7. 18. Thou wilt cast all their sins into the depths of the Sea ; there is depth enough to bury them and drown them , that they may no more come into remembrance ; then there is the Grave of Christ , the merit of Christ is a deep grave , deep enough wherein to bury all the sins of the world : buryed with him in Baptisme , Rom. 6. 3. Otherwise , if this be not done , you will desire to be buryed eternally , and never to rise more : Let me use one metaphor more in this matter , and it shall take its rise from that expression of the Apostle , 2 Cor. 5. 3. we shall be cloathed upon , saith he , if so be that we shall be not found altogether naked , t is the great fault of Christians when they come to die , they are to seek of a shrowd , and are found altogether naked , 't is uncomely to see a man in his darknesse , you should bee wrapt in the winding sheet of Christs righteousnesse , there is no shrowd like to that , come thus to the grave and the grave shall have no power over you : But to leave the Metaphor , this must be your great work and care ( Christians ) to reflect upon these things in the serious applications and discourses of faith , the infinite mercy of God , the abundant merit of Christ , and the sufficiency of his righteousnesse for your acceptance with God. 2 Doe not onely act faith , but strive after assurance of Gods love to your souls . Old Simeon said , Luk. 2. 29 , 30. Mine eyes have seen thy salvation , now let me depart in peace ; he held the Messiah not onely in his Arms , but in his heart , and then he could comfortably dismisse his soul ; now let me dye , ( said Jacob , when he had seen Joseph ) , he can never dye too soon as for himself , his owne comfort and profit , that hath seen Jesus , his death is not untimely and immature , by what stroke soever he be cut off ; whereas otherwise if you live an hundred yeares you dye too soon , if you dye before you have gotten an interest in Christ , the sinner of an hundred years shall be accursed , old sinners that are left to be eaten out by their own rust , are chimneys long foul and come at last to be fired . 3 Mortifie corruptions , sin must dye ere wee dye , he dyeth well whose sinnes are dead before him ; either sin must dye or the sinner , as the Prophet said in another case , I say in this , thy life must goe for its life , you will find those sins mortall that are not mortified ; what should an unmortified man doe with heaven ? there are no sports nor carnall pleasures there , those blessed mansions seem to him but dark shades , and melancholy retirements : the Apostle hath an expression , Col 1. 12. He hath made us meet to be partakers of the inheritance of the Saints in light , we are first made meet for heaven before we enter into it , we are weaned from the world before we leave it ; when men hang upon the world as long as they can , and when they can hang no longer , think then to make use of God , the Lord will refuse them with disdain , * Go to the Gods which you have chosen , let the world now help you , and save you : in short , a mortified man is prepared and ready , he doth but wait for winde and tide , and falleth like a shock of corn in season . 4 An holy life and conversation ; men live as if they never thought to dye , and then dye as if they never thought to live ; the best way to dye well is to live well , they that are not ashamed to live , are not afraid to die ; Balaam desired to dye the death of the righteous , but would not take pains to live a godly life ; every man cannot say , Thanks be to God that giveth us victory through Jesus Christ , you can not dye in Christ , unlesse you live in him , and in the power of his life advance towards heaven : oh labour to exercise your selves in these things , that you may be in a constant preparation ; you never enter into the combate of death but once , 't is impossible to mend oversights , either we are slain or saved eternally . Now if you doe what I have here exhorted you to , you may wait till your change come ; and when it cometh , your last hour will prove your best . Use . 3 3. It serveth to presse Gods children to improve the comforts of Christs victory , doe not let it goe out of your hands . 1 Improve it for your friends that are departed in the Lord ; our weeping puts some disparagement upon Christs conquest , why should wee weep in the day of their preferment , in the day of their solemn espousals to Jesus Christ ? * In the primitive times at Funerals they were wont to sing Psalmes of thanksgiving , we should bring them as champions to the grave , as those that have passed the pikes , and finished their course , and kept the faith , and have conquered the world , and sin , and death , and danger : Chrysostome in one of his homilies on the Hebrews , speaketh of the ancient rites at funerals , of their Hymnes , and Psalmes , and Praises , haec omnia sunt laetantium ( saith he ) All these signifie joy , and wilt thou weep , and sing a Psalme of praise and triumph at the same time ? I confesse 't is said , Act. 8. 2. That devout men carried Stephen to his burial , and made great lamentation over him : 't is our losse when the Church is bereaved of such excellent persons , there is cause of sorrow , but there should be a mixture , we should not mourn as those without hope , 1 Thes . 4. 13. as Christians must not rejoice without sorrow , so they must not be sorry without some mixture of joy ; let us declare that we hope for a resurrection , that we expect to meet our friends again in heaven , and when wee weep let it be like rain when the Sun shineth , there should be somewhat of joy in our countenances as well as tears in our eyes . 2. Improve it for your selves , and that , 1 In life time , that in your resolutions you may bee willing to dye ; many times we are like Lot in Sodome , or like the Israelites in Egypt , we could wish for Canaan , but are loath to goe out of Egypt , this argueth little faith . Can we beleeve there is a heaven so excellent and glorious , and yet shun it ? can we hope for such an * incorruptible inheritance , and yet be afraid of it ? that we shall enter upon it too soon ? what Prince would live uncrowned ? what heir would whine when hee is called to come and take the inheritance ? what thoughts have we of eternall life ? do we count it a priviledge , or a misery , and a burden ? And again , it argueth little love , can we pretend to love Christ , and be shie of his company ! he should be unwilling to dye , * that is unwilling to goe to Christ . And again , it argueth little judgement and consideration ; Wherein is this life valuable ? the world is nothing else but a place of banishment , here is nothing but groaning , all the creatures join in consort with the heirs of promise , Rom. 8. 23. What do you see in the world , or in the present life to make you in love with it ? are you not weary of misery and sin ? the longer thou livest , thou sinnest the more , certainly thou hast provoked God long enough already , 't is high time to breath after a better estate ; and thou hast had taste enough of the worlds misery and deceit , and of the frailties and weaknesses of the body , a longer life would be but a longer sicknesse ; what 's the matter , that we are so loath to let goe our hold of present things ? if it be not want of faith or want of love to Christ , or too much love of the world , certainly it must be fear of death , & what a baseness & lowness of spirit is this ? to fear an enemy so often vanquished by Christ and his Saints ? If you be at this pass , I have preached al this while in vain , & the victory of Christ , which I have discoursed of is to little purpose ; Oh consider , generous Heathens may shame you , you make all the provision of Christ in the Gospell , to be of lesse effect then meer morall principles . 2. Especially improve this in the very season and hour of death ; the great Goliah is now faln , and you may come forth and * look upon the carkasse ; death its self that startleth the creature , and seemeth to be the great check and prejudice of Christian hopes , is vanquished by Christ , therefore in the very season when it seemeth to prevail over you , apply the victory , and say , Thanks be to God , &c. When the pangs come upon you , remember this is deaths last pull and assault , you may bear with it , it shall molest * you no more , as Moses said , The Egyptians which yee have seen to day , yee shall see them no more again for ever , so you shall feel these things no more , in heaven there are no groans , nor tears , nor sorrows , have but a little patience , and assoon as the last gasp is over , the soul shall be carryed by Angels to Christ , and by Christ to God : beleevers have the same entertainment that Christ had , he was carryed into heaven by Angels , Dan. 7. 13. They brought him to the ancient of dayes , and so we are carryed by Angels into Abrahams bosome , Luk. 16. 22. they have a train to accompany them into heaven , as their friends accompany their bodies to the grave ; and as Christ was welcomed into heaven with acclamations , and God saith , * Sit down at my right hand , and * aske of me and I will give thee , &c. so are beleevers welcomed , Well done good and faithfull servant , enter into thy masters joy . What remaineth then , but that we dye by faith as well as live by faith , but that we welcome death with confidence , and breath out our souls in triumph ? Moses when he took up the Serpent in his hand , 't was but a rod , death thus welcomed and entertained by faith will prove at most but a correction , yea rather a blessing of the Covenant , a means of passage into glory . One thing I had almost forgotten , to presse you to thankfulnesse to Christ : Oh blesse your Redeemer , that hath delivered you from the fear of death , admire his love and condescension , that he should come down from heaven and substitute himself into our room and place , and take the horrours of death into his own soul ; 't is said , Mat. 20 : 28. The Son of man came not to be ministred unto , but to minister and to give his life a ransome for many ; Christ was a Prince by birth , heir of all things , yet he came not in the pomp and equipage of a Prince , if he had come in state to visit us , and to deliver comfort to us by word of mouth , it had been much ; but Christ came not in this way , not in the pomp of a Prince , but the form of a servant to minister to our necessities , and that in the highest way of self-deniall , he gave his life as a ransome for many ; other Princes are lavish of their subjects bloud , and care not how many lay down their lives for them , many give their lives as a ransome for the Prince , but here 't is quite otherwise , this Prince layeth down his life to redeem the subjects , and he suffered death that it might not bee terrible and destructive to us , Oh blessed be the Lord Jesus Christ for this love for evermore . Some may expect , that I should speak something concerning the servant of God , our dear brother now departed , but I need not say any more , then what I have spoken already ; all along the discourse , I have indeed spoken of him , and that in the judgement of your consciences , the duties which I pressed upon you , he performed , the comforts which I have propounded to you , he enjoyed . I shall not make any particular rehearsall of the passages of his exemplary life , I judge it not convenient ; only to you of this place I may take liberty to commend his doctrine , and intreat you to be carefull of those precious truths which he sowed among you , whilest the Lord used him here as a skilfull seeds man : God looketh for some increase , and taketh speciall notice of the time , that you have enjoyed his labours , there is an exact account kept in heaven , in that parable , These three years came I seeking fruit , Luk. 13. 7. probably the three years of Christs ministery are intended , for then he was entring upon his last half year , God reckoneth how many yeares , how many moneths your Minister hath been with you , and accordingly doth expect fruit : your pastour a little before his suffering , professed high and worthy thoughts of you , let him not be deceived ; 't will be sad for you in that great day of separation , that when he expecteth to finde you among the sheep , and to be his Crown and rejoicing , he should see you among the goats ; he will know you there , memory in heaven is not abolished , but parfected . I say he will know you , though without any lessening of his own happinesse , or repining at Gods rightous judgements . FINIS . An Alphabeticall Table . A. AFflictions sweetned by Christ , 75 , 76 Atheist in practise ; and judgement , 238 Grounds of Atheisme , 239 Discoveries of a practicall Atheist , 243. 246 B. BAcksliders have no interest in Christ , 43 Baseness of a man without Christ , 23 , 61 Beggerlinesse of a man without Christ , 26 A Beleever hath all things , equivalently ; conditionally ; finally , and in heritively , 65 Blessings turn curses without an interest in Christ , 55 Blindnesse of a man without Christ , 28 C. CArist ; How a man may be said to be in Christ , and out of Christ , 18 What it is to be without Christ , 19 The properties of a man without Christ , 22 Characters of a man without Christ , 34 The misery of a man without Christ , 50. 101 Christ is to the soul , as the sun to the earth , 60 The benefits derived from Christ , 67 All that Christ hath is a beleevers , 71 and all that a Beleever hath , is Christ's 73 Characters of a mans interest in Christ , 85 Christ precious to a beleever . 97 Church compared to a Commonwealth , 103 Wherein they differ , 107 Necessity of church government , 109 Necessity of Church union , 110 A great misery to be a stranger to the Church of God , 113 A wicked man in the Church , like a Wen in the body , or a woodden leg , 115 Comfort . Vid. Joy. No comfort without Christ , 61. 75 Common-prayer-book , an abstract of the Popish Masse , 207 Three sentences of Scripture misinterpreted therein , 206. 208. 210 Contentation only in Christ , 98 Covenant , and promise , how they differ , 118 Divers administrations thereof , 119 Covenant of Grace , what , 121 How you may know whether you be within this Covenant , 123 The difference in being under a Covenant of Works , and a Covenant of Grace , 126 The misery of strangers to the Covenant of grace , 135 Characters of a man under the Covenant of grace , 152. 157 The great condescension of God to make a Covenant with man , 161 D. DEad ; a Christlesse man is a dead man , 31 Death as a marriage day . 8 Deformity of a man without Christ , 29. 62 Duties accepted for the persons sake under the Covenant of grace , 131 142. 145. 163. 204 Performance of Duties a sandie foundation , and a rotten prop of hopes for heaven ; 177. 202 F. FOr bearance of God breeds Atheism , 239. 250 G. GOd dreadful to apprehension without Christ , 55. 77 God to be our God , what it notes ; 152 And what a great happinesse it imports , 161 To be without God what , Vide Atheist . 234 Characters of those that are without any real propriety in God , 265 , 269 Our interest in God is to be proved ; 274 And improved , 277 Growth in grace proceeds from Christ , 60. 91 H. HOpe of the wicked , vain , 166 , 173 Reasons why an unregenerate man is without hope ; 167 The nature of true hope , 170 Characters if an ungrounded and presumptuous hope , 175 A true hope hath a purifying , pacifying , painfull property with it , 179 The false props of awicked mans hope 181. 186. 197. 201. 206. 214. 217 Differences between a well-grounded , and a presumptuous hope , 221 The misery of presumptuous hopes , 227 The same certainty , excellency , efficacy , difficulty in hope , that is in Faith , 230 , 231 Humility how improved , 12 , 13 The badge of Christianity , 91 , 92 I. IGnorance , what properties it must have to demonstrate thy want of interest in God , 267 Joy ; the fountain of it , Christ , 29. 61 K. KNowledg of Christ , spirituall ; experimentall ; affective ; appropriating ; practicall . 20 , 21. 269 A man may have an interest in Christ and yet not know it , 47 He knowes most that does most , 267 L. LIturgie , V. Common-prayer-book Love of Christ demonstrates interest in Christ , 37 The object of love , the people of God , 272 M. MErcy of God in generall , no good prop of hope , 193 Misery of a Christlesse man , 51. &c. Mortification of lusts , a sign that we belong to Christ , 36 , 37. 88 N. NEwnesse of life declares an interest in Christ , 90 White garments a type of thereof , 95 P. PRayer ; the neglect thereof Atheisme , 244 Presumption of the wicked , 172 How it differs from the hope of the godly , 221 Presumption begets , frustration ; vexation ; and damnation ; 228 Pride , a ground of Atheism , 242 Promise . Vide Covenant . Covenants of promise , what , 117 The promise of God in Christ , the main pillar of hope , 178 Promises convey no comfort without Christ , 212 Every promise hath some condition annext to it , 213 R. REmembrance of our sinfulnesse before conversion works in us An admiration of Gods grace and mercy , 9 Earnest contention to excell in grace , 10 Compassion to the unconverted , 11 Humility , 12 Watchfulnesse over our wayes , 14 S. SAlvation by Christ alone , 99 Sanctification , a blessing of the new Covenant , 154 Scripture ; questioning the authority thereof makes Atheists , 241 Sins before conversion to be called to minde , 5 But not with complacency of spirit , 6 Or stupidity of heart , 7 Or despondency of minde . 8 Reasons thereof , 9 The dominion of sin taken away , but not the life , 36 The dangers and aggravations of small sins , 182. 184 Sins of the godly , no ground of hope to the wicked , 188 The same for the matter , but not for the manner , 188. 191 Slavery of a man without Christ , 24 Spirit of Christ , his threefold operation upon the heart , 35. 96 Strength to perform any duty ; to exercise any grace ; to subdue any lust ; to resist any temptation ; to bear any affliction ; derived only from Christ , 58. 59 U. UNregenerate ; every unregenerate man is without Christ , 17 And an Atheist , 237 FINIS . Notes, typically marginal, from the original text Notes for div A49252-e260 P●ss●lli epigram . in vita Gregor . Nazianzeni . Notes for div A49252-e540 Ezek. 23. 19 , 21. 1 Tim. 1. 13. Act. 26. 10 , 11. Tit. 3. 2 , 3. Ezek. 16. 3 , 4 , 5. Ezek. 20. 43. Ephes . 5. 8. Ephes . 1. 4. Tit. 1. 16. Eight properties of a man without Christ . Isa . 64. 6. Joh. 8. 36. 1. Joh. 8. 34. 2 Pet. 2. 19. 2 Tim. 2. Rev. 18. 13. Rev. 4. 17. Joh. 6. 55. Gen. 27. 4. Rev. 3. 17. Ephes . 5. 8. Joh. 3. 19. Ezek. 16. 3 , 4 , &c. Job 20 22 Ioh. 5. 12. Ephes . 2. 1. Col. 3. 3. Ioh. 3. 18. Seven Characters of a man without Christ Rom 8. 9 Gal. 5 24. Dan. 7. 12. Gal. 5. 24. Ioh. 14. 24. Ioh. 8. 54 , 55. 2 Pet. 3. 5. Iob 21. 14. Psal . 82. 5. Joh. 8 47. Ioh. 9. 16. 1 Ioh. 5. 18. 1 Joh. 5. 19 2 Ioh. v. 9. 2 Cor. 5. 17. Joh. 20. 13 Joh. 14. 4. 2 Tim. 2. 19. 1. Joh. 25 5. 2 Cor. 3. 5. 1. Rom. 8. 26. Gal. 2. 20. 4. Ephes . 6. 10. Phil. 2. 21. Rev. 3. 17. Ezek. 16. 14. 2 Cor. 6. 10. Cant. 5. 1. 1 Cor. 3. 22. Psal . 84. 11. Seven benefits which the faithfull have by Christ . 1 Cor. 3. 22. Psal . 2. 8. Rom. 14 8. Joh. 14. 8. 1 Cor. 1. 30. Ioh. 1. 14. Ioh. 14. 27. Esa . 53. 6. 2 Cor. 5. 21. Act. 9. 4. 1 Cor 6. 19 , 20. Ex. 15. 25. Iudg. 14. 2 King. 3. 14. Ephes . 1. 6. Rom. 8. 10 Ioh. 17. 23 , 24. Vers . 20. 2 Cor. 10. 7. Rev. 3. 17. Joh. 12. Twelve Characters of a mans interest in Christ . Phil. 3. 8. 9. 1 Cor. 4. 4. Luk. 16. 15. 1 Joh. 2. 5. 2 Sam. 3. 1. 1 Ioh. 5. 18 , 19 , 20. 1 Ioh. 3. 6 2 Cor. 5. 17. Joh. 15. 5. 1 Ioh. 2. 6. 1 Ioh. 4. 13. Eccles . 1. 8. Gen. 43. 5. Joh. 17. 12. 1 Cor. 12. 8 , 9 , 10. Revel . 22. 18 , 19. Rom. 7. 14 Psal . 11. 3. Mat. 12. 25 1 Pet. 2. 2 Pet. 2. 13 1 Joh. Gen. 3. 15. Heb. 3. Gal. 5. 4. The great happinesse in being under a Covenant of Grace . Psal . 89. 31 , 32 , 33. Psal . 11. 5. The misery of being strangers to the Covenant of Grace . Isa . 1. 16. Ezek. 36. 25 , 2 Cor. 5. 10. Exod. 34. 6 , 7. Ezek. 36. v. 25 , 26. 27 , 28. ver . 29 , 30. v. 10 , 11. Heb. 11. 4. Prov. 15. 8. Jer 31. 11 , 12. Deut. 29 10 , 11 , 12. Rom. 9. 4 , 5. Vers . 8. Zach. 13. 8 , 9. Joh. 8. 33. 30. 41. Three characters of a mans interest in the Covenant of Grace . Ezek. 36. 26 , 27. Ier. 31. 34. Amos 5. 12 , 15. Act. 3. 25 , 26. Psal . 50. 16. 1 Cor. 6. 20. 2 Cor. 7. 1. Esai . 55. 3. Act. 27. 20. Tit. 2. 2. 1 Tit. 2. Heb. 11. 1. Joh 8. 13. Prov. 10. 20. Prov. 14. 16. Psal . 36. ●2 . Job 21. 23. Prov 11. 7. 1 Pet. 3. 15. Deut. 29. 15. Esa . 57. 10. Psal . 36. 1 , 2. Psal . 119. 155. 1 Pet. 3. 15. Mat. 7. ult . Luk. 13. 26. 1 Joh. 3. 14. Rom. 15. 13. 2. Heb. 16. 19. Quest . 3. Answ . Five false props of a wicked mans hope . Luk. 18. 11. Phil. 3. 6. Mat. 19. 18 , 19 , 20. 1 Cor. 10. 11. 1. Tim. 1. 16. Gen. 9. Psal . 36. 4. Psal . 38. Psal . 39. Lev. 13 4. Luk. 1. 50. Object . Answ . 1. Isa . 58. 2 , 3. Zach. 8. 19. Psal . 105. 9 Gen. 4. Heb. 11. 1 King. 18. 25. Prov. 15. 8. Ezek. 18. Prov. 24. 16. Job 5. 19. 2 Cor. 5. 14 , 15. Mat. 18. 11. Luk. 19. 10. Gen. 17. 1. 2 Cor. 6. 16 , 18. 2 Cor. 7. 1. Heb. 5. 9. Mat. 11. 28. Answ . 1. Answ . 1. Psal . 37. 37. Esa . 57 41. Col. 1. 23. Rom. 15. 4 Psal . 119. 49. 1 Tim. 1. 1. Psal . 147. 11. Psal 33. 18. Psal . 119. 81. Rom. 5. 2 , 3. Psal . 119. 166. Psal . 37. 3. 1 Joh. 3. 3. Esai . 51. 10. Deut. 59. 18. Rom. 5. 4. Col. 1. 5. Jer. 17. 17. Psal . 71. 5. Job 8. 13. Prov. 14. 32. Heb. 16. 11. Rom. 15. 5. Luk. 13. 28. Act. 15. 9. 1 Joh. 3. 3. Act. 17. 27. Mic. 4. 5. Psal . 81. 11 Psal . 14. 1. Foure grounds of Atheism . Eccles . 8. 11. Psal . 50. 21 Rom. 2. 4. Eccles . 8. 12. Rom. 2. 24 1 Pet. 3. 4. Exod. 5. 2. Dan. 3. 15. Thirteen Characters of an Atheist . Psal . 14. 1. Iob 22. 12 , 13 , 14. Job 24 , 13 , 15 , 17. Gen. 39. 9. Cant. 2. 14 Mat 26. 39. Luk. 22. 41. Mar. 14. 35. Ioh. 17. Act. 24. 25. Eph. 15. 5. Job 31. 24. vers . 28. Iosh . 24. 25 , 26. Gen. 42. 21. Iob 13. 26. Psal . 25. 7 1 King. 18. 21. Heb. 2. 18. Zach. 13. 8 , 9. Jer. 3. 4 , 5. Psal . 14. 1. Seven Characters of those men that have no reall propriety in God. 2 Chr. 15. 3. Ioh. 8. 54 , 55. 1. Ioh. 8. 55. Object . Answ . Prov. 30. 23. Psal . 111. 10. Ier. 22. 16. Hos . 8. 2. Iob 21. 14. Ioh. 8. 47. 1 Ioh. 4. 6. Ioh. 8. 49. 50. 1 Joh. 3. 10. Use Heb. 11. 16. Three discoveries of our interest in God. 2 Cor. 6. 18. Ier. 3 25. Dan. 9 5. Notes for div A49252-e33730 A view of the Context . * Pareus in locum . * Heb. 10. 33. Diyision of the Text. * Iosh . 10. 24. * Gen. 3. 15. * Mat. 20. 28. 1 Tim. 2. 6. Iob 33. 24. * Prudentius . * Rom. 7. 23. * Aristotle . * Rev. 7. 17. * Heb. 10. 33. * Judg. 10. 14. * Kinet Cathol . orthed . Ques . 40. primae ●●●is . * 1 Pet. 3. 14. * Illius est nolle mori , qui nolit 〈◊〉 ad Christum-Aug . * Isai . 66. 24. * Exod. 14. 13. * Psa . 110. * 1. Psal . 2. 8 
A42831	----	Some discourses, sermons, and remains of the Reverend Mr. Jos. Glanvil ... collected into one volume, and published by Ant. Horneck ... ; together with a sermon preached at his funeral, by Joseph Pleydell ... Glanvill, Joseph, 1636-1680. 1681 Approx. 668 KB of XML-encoded text transcribed from 229 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42831 Wing G831 ESTC R23396 12068364 ocm 12068364 53432 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42831) Transcribed from: (Early English Books Online ; image set 53432) Images scanned from microfilm: (Early English books, 1641-1700 ; 71:1) Some discourses, sermons, and remains of the Reverend Mr. Jos. Glanvil ... collected into one volume, and published by Ant. Horneck ... ; together with a sermon preached at his funeral, by Joseph Pleydell ... Glanvill, Joseph, 1636-1680. Horneck, Anthony, 1641-1697. Pleydell, Josiah, d. 1707. [8], 422, [2], 25 p. Printed for Henry Mortlock ... and James Collins ..., London : 1681. "A sermon preached at the funeral of Mr. Jos. Glanvil" has special t.p. and separate paging. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Funeral sermons. 2007-08 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-09 Pip Willcox Sampled and proofread 2007-09 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion SOME DISCOURSES , SERMONS AND REMAINS Of the Reverend M r. Jos . Glanvil , Late Rector of BATHE , and Chaplain in Ordinary to His MAJESTY . Collected into one Volume , and published BY ANT. HORNECK , Preacher at the SAVOY . Together with a SERMON Preached at his FUNERAL by Joseph Pleydell , Arch-Deacon of CHICHESTER . LONDON , Printed for Henry Mortlock at the Sign of the Phoenix in St. Pauls Church-yard , and James Collins at his Shop under the Temple Church . 1681. THE PREFACE TO THE READER . TO recommend these Sermons to the World were to write a Panegyrick upon Light , and to attempt to make that amiable to the Spectator , which challenges acceptance by its own brightness . The Oriental Pearl needs not the flattering praises of the greedy Jeweller , nor the Stone that is digg'd out of the Mines of Golconda the faint Encomium's of the crafty Merchant . The Author of these Discourses , as his Wit lay out of the common road , so this genuine off-spring of his fertile brain soars above the common level of Ecclesiastical Orations . Death seemed to envy the vast parts of so great a man , and in the ascent of his Age , snatch't him away , when the learned world expected some of his greatest attempts , and enterprizes . As he valued no notions , that were mean and trivial , so those , he hath sent abroad , savour of a more than ordinary genius . His Soul seemed to be spun of a finer thread than those of other mortals , and things look'd with another face , when they passed through the quicker fire of his Laboratory . Some curious Artists , though their work is materially the same with that of meaner Artificers , yet the shape they give it , and the neatness of the Fabrick , makes it seem a thing composed of different ingredients . Even the most obvious truths , when coming from our Author received a greater Lustre ; and that meat , which familiarity made in a manner nauseous to some nicer Pallats , when dress'd with his Sauce , became more pungent , and consequently more acceptable . And though I am not able to bring in a list of the persons , who have been effectually wrought upon by his Sermons , and become eminent Saints under his Ministry , Yet Charity bids us believe , that not a few by his means turned Proselytes of Righteousness ; though if his pains had proved unsuccessful , it could have been no disparagement to his glory . Providence is sometimes pleased for reasons best known to it self , to cast mens lots in places , where they cannot boast of many converts made by their Preaching , and I have been acquainted with some , who have spoke it with Sorrow , that in ten years time they could not say , that any of their constant hearers had come to them to beg directions , how to perfect holiness in the fear of God. One would admire that men of that life and power ( as I have known some to be ) should work no greater wonders : and yet we have not a few parallel examples in the Gospel : and when the Son of God himself , could make no impression upon the men of Capernaum , we need not marvel , if his servants meet sometimes with the like repulses ; but this doth not lessen their reward , no more than the ineffectual attempts of Ezechiel made him shine with less brightness in the Firmament of Heaven . And where such labours are lost , they do indeed aggravate the hearers guilt , but do not frustrate the Labourer of his recompence . To continue barren under such Thunders , is to prepare for the scourge of Scorpions , and where men remain unmoved under sound and affectionate , teaching , they make way for their greater Agonies . His Sermons as they were very solid , so they were ( which is the grace and life of them ) pathetick , and by his zeal and fervour one might guess , how big his desire unto God for Israel was , that they might be saved ; Though he met sometimes with disappointments , yet he remembred he was a Christian . And as he was not without his crosses , so he carried himself under them like a true Philosopher . His mind seemed to be serene , when things went most contrary to his wishes : and whatever storm the inconstancy and sickleness of sublunary objects threw upon him , within still he felt a calm , beyond that of Socrates , when the ungrateful Athenians sent him the fatal draught to drink his death and ruine . He had a mind fitted for Contemplation , and his thoughts could dwell on a Divine Object , till he had suck't out the Cream and Marrow . His Divinity like his Philosophy was free from Dogmatizing , and while he tyed himself to no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he arrived to a clearer apprehension of truth and errour . The Divine Plato was somewhat dearer to him than the subtiler Aristotle ; and it cannot be otherwise , where souls long to be transformed into the Image of the Deity . Nothing seemed to ingross his desire so much as the reformation of an unbelieving world , and indeed there were few men fitter for that enterprize , God having blessed him with a considerable stock both of Reason and Eloquence . To a clarified mind the gross Atheistical surmises of Modern Wits , must needs be exceeding fulsome : and no marvel if Souls so fine , break forth sometimes into very severe Satyrs , to lash this petulant humour . If any thing could raise his passion , it was the non-sensical discourses of DEISTS and Christian Infidels , and he thought he might be justly angry with such wretches , that like the Giants of old , durst make War with Tremendous Omnipotence . He loved not to invelop Theological Doctrines in mysterious phrases , and ever thought that Divinity best agreed with the mind of the Holy Ghost , that was expressed in rational and intelligible propositions . He was never any great Admirer of our Modern Illuminati , and he counted that discourse but little better than Nonsense , which affected to recommend it self to the admiration of the hearer by its not being understood : Where his Reason tyred , and could give him no direction , he was willing to take Faith for his Guide ; and though he confessed , that not a few things in Scripture were altogether unaccountable to his understanding , yet he doubted not , but they would all be made clear in that State , where we shall know even as we are known . This puts me in mind of the Motto , which a Friend of the Ingenious Mr. Culverwell hath added to his Sermons , and which may serve as an Epilogue to this Preface , What this , we shall know as we are known , may be The Author could not tell , He is gone to see . Anthony Horneck . SERMON I. THE Way of Happiness . The Fourth Edition . SERMON I. LUKE 13. 24. Strive to enter in at the strait Gate : For many , I say unto you , will seek to enter in , and shall not be able . WHEN I consider the goodness of God ; and the merits of his Son , our Saviour ; and the Influences of the Holy Spirit ; and all the advantages of the Gospel ; The certainty of its Principles , the reasonableness of its duties , the greatness of its ends , the suitableness of its means , the glory of its Rewards , and the Terrour of its punishments ; I say , when I consider these , and then look upon Man as a reasonable Creature , apprehensive of Duty , and interest , and apt to be moved by hopes and fears ; I cannot but wonder , and be astonisht to think , that notwithstanding all this , the far greater part of men should finally miscarry , and be undone . 'T is possible some such Considerations might be the occasion of the question propounded to our Saviour in the verse immediately foregoing the Text. — Lord , are there Few that be saved ? God is Love , and all the Creatures are His , and Man a nobler sort : He is the Lover of Men , and Thou art the Redeemer of Men ; and though Man hath offended , yet God is propense to pardon , and in Thee he is reconciled ; He is desirous of our Happiness , and Thou art come into the world to offer , and promote it ; and the Holy Ghost is powerful and ready to assist our endeavours ; We were made for happiness , and we seek it ; And Lord , are there Few that be saved ? The Text is Christ's return to the Question , Strive to enter in at the strait Gate ; for many , I say unto you , will seek to enter , and shall not be able . In which words we have three things . ( I ) An Answer imply'd ; strait is the Gate . ( II ) A duty exprest , strive to enter . ( III ) A Consideration to engage our greater care and diligence in the Duty ; For many will seek to enter , and shall not be able . By the Gate , we may understand the entrance , and all the way of Happiness , and that is , Religion : By the straitness of it ; the Difficulties we are to encounter . By striving ; earnest and sincere endeavour : By seeking ; an imperfect striving . And from the words thus briefly explain'd , These Propositions offer themselves to our Consideration . I. There are many and great difficulties in Religion , The Gate is strait . II. The difficulties may be overcome by striving , Strive to enter . III. There is a sort of striving that will not procure an entrance , For many will seek to enter in , and shall not be able . I begin with the First in order , viz. That there are many and great difficulties in Religion ; And to what I have to say about it , I premise this negative Consideration : That , The Difficulties of Religion do not lye in the Understanding . Religion is a plain thing , and easie to be understood . 'T is no deep subtilty , or high-strain'd notion ; 't is no gilded fancy , or elaborate exercise of the brain ; 'T is not plac'd in the clouds of Imagination , nor wrapt up in mystical cloathing ; But 't is obvious and familiar , easie and intelligible ; First preach't by Fishermen and Mechanicks , without pomp of speech , or height of speculation ; addrest to Babes and Plebeian heads ; and intended to govern the wills of the honest and sincere ; and not to exercise the wits of the notional , and curious . So that we need not mount the wings of the wind to fetch Religion from the stars ; nor go down to the deep to fetch it up from thence ; For 't is with us , and before us , as open as the day , and as familiar as the light . The great Precepts of the Gospel are cloathed in Sun-beams , and are as visible to the common eye , as to the Eagle upon the highest perch . 'T is no piece of wit or subtilty to be a Christian , nor will it require much study , or learned retirement to understand the Religion we must practise . That which was to be known of God , was manifest to the very Heathen , Rom. 1. 19. The Law is light , saith Solomon , Prov. 6. 13. And 't is not only a single passing glance on the eye ; but 't is put into the heart , and the promise is , that we shall all know him , from the greatest to the least . Our duty is set up in open places , and shone upon by a clear Beam ; 'T was written of old upon the plain Tables of Habakkuk , Hab. 2. 2. So that the running Eye might see and read : And the Religion of the H. Jesus , like himself , came into the world with Rays about its Head. Religion , I say , is clear , and plain , and what is not so , may concern the Theatre , or the Schools ; may entertain mens Wits , and serve the Interests of Disputes ; but 't is nothing to Religion , 't is nothing to the Interest of mens Souls . Religion was once a Mystery , but the Mystery is revealed ; And those things that we yet count Mysteries , are plainly enough discover'd as to their being such as we believe them , though we cannot understand the manner how ; and 't is no part of Religion to enquire into that ; but rather It injoyns us meekly to acquiesce in the plain declarations of Faith without bold scrutiny into hidden things . In short I say , the difficulties of Religion are not in the Understanding ; In prompto & facili est aeternitas , said the Father ; The affairs of eternity depend on things Easie and Familiar . And I premise this to prevent dangerous mistakes . But though Religion be so facile and plain a thing to be understood , yet the way to Heaven is no broad , or easie Path ; The Gate is strait enough for all that ; and I now come to shew what are the real difficulties of Religion , and whence they arise . I. One great Difficulty ariseth from the depravity of our Natures . The Scripture intimates , That we are conceived in sin , Psalm 55. 5. Transgressours from the Womb , Isaiah 48. 8. Children of Wrath , Ephes . 2. 3. And we find by Experience that we bring vile Inclinations into the World with us . Some are naturally Cruel , and Injurious ; Proud , and Imperious ; Lustful , and Revengeful ; Others , Covetous , and Unjust ; Humourfome , and Discontented ; Treacherous , and False : And there is scarce an instance of habitual vice , or villany , but some or other are addicted to it by their particular Make and Natures : I say , their Natures , for certainly it is not true what some affirm , to serve their Opinions , in contradiction to Experience ; That Vices are not in Mens natural Propensions ; but instill'd by corrupt Education , evil Customes and Examples : For we see that those whose Education hath been the same , do yet differ extreamly from each other in their inclinations ; And some whose Breeding hath been careless , and loose , who have seen almost nothing else but Examples of Vice ; and been instructed in little , besides the arts of Vanity and Pleasure ; I say , there are such who notwithstanding these their unhappy circumstances , discover none of those vile Inclinations , and Propensions , that are in others , whose Education hath been very strict , and advantageous . This I think is enough to shew that many of our evil habits are from Nature , and not from Custom only . And yet I cannot say that Humane nature is so debaucht , that every Man is inclin'd to every Evil by it : For there are those , who by their Tempers are averse to some kind of Vices , and naturally disposed to the contrary Vertues ; some by their Constitutions are inclined to hate Cruelty , Covetousness , Lying , Impudence and Injustice ; and are by Temper , Merciful , Liberal , Modest , True and Just . There are kinds of Vices which our Natures almost universally rise against , as many Bestialities , and some horrid Cruelties ; and all men , except Monsters in Humane form , are disposed to some Vertues , such as Love to Children , and Kindness to Friends and Benefactors . All this I must confess and say , because Experience constrains me ; and I do not know why Systematick Notions should sway more than that . But notwithstanding these last concessions , 't is evident enough that our Natures are much vitiated , and depraved ; and this makes our business in the way of Religion , difficult . For our work is , to cleanse our Natures ; and to destroy those Evil Inclinations ; to crucifie the Old Man ; Rom. 6. 6. and to purge out the old Leven ; 1 Cor. 5. 7. This is Religion , and the Way of Happiness , which must needs be very difficult , and uneasie . For the vices of Inclination are very dear , and grateful to us ; They are our Right Hands , and our Right Eyes , and esteemed as our Selves : So that to cut off , and pluck out these , and to bid defiance to , and wage War against our selves ; to destroy the first-born of our Natures , and to lop off our own Limbs ; This cannot but be very Irksome and Displeasant Imployment ; and this is one chief business ; and a considerable thing that makes Religion difficult . II. Another Difficulty ariseth from the Influence of the Senses . We are Creatures of sense , and sensible things do most powerfully move us ; we are born Children , and live at first the life of Beasts : That Age receives deep Impressions ; and those are made by the senses , whose Interest grows strong , and establisht in us before we come to the use of Reason ; and after we have arrived to the exercise of that , sensible objects still possess our Affections , and sway our Wills , and fill our Imaginations , and influence our Understandings ; so that we love , and hate ; we desire and choose ; we fancy , and we discourse according to those Impressions ; and hence it is that we are enamour'd of Trifles , and fly from our Happiness ; and pursue Vexation , and embrace Misery ; and imagine Perversely , and reason Childishly : for the influence of the Body and its Senses are the chief Fountains of Sin , and Folly , and Temptation : Upon which accounts it was that the Platonical Philosophers declaim'd so earnestly against the Body , and ascrib'd all Evils and Mischief to it ; calling vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corporeae Pestes , material Evils , and bodily Plagues . And the Apostle that understood it better , calls Sin by the name of Flesh , Gal. 5. 17. Works of the Flesh , Gal. 5. 19. Law of the Members , Rom. 7. 23. and cries out upon the Body of this Death , Rom. 7. 24. And now this is our natural Condition , a state subject to the prevalent influences of Sense , and by this means to Sin and Temptation ; and 't is our Work in Religion , to mortifie the Body , Rom. 8. 13. and to cease from making provision for the flesh , Rom. 13. 14. and from fulfilling the Lusts thereof , Gal. 5. 14. To render our selves dead to the prevalent life of Sense , and Sin , Rom. 6. 8. and 11. 5. and to arise to a new Life , Rom. 6. 4. The Life of Righteousness , and Faith , Hab. 2. 4. A Life that hath other Principles , and other Pleasures ; other Objects , and other Ends , and such as neither Eye hath seen , nor Ear heard , nor any of the Senses perceived . Yea , this is a Life that is exercised in contradiction to the Judgements of sense . It s Joy , is Tribulation ; Jam. 1. 2. It s Glory , Reproaches ; 2 Pet. 4. 14. It s Height is Lowness ; Luke 14. 11. It s Greatness , in being Meanest ; Matth. 20. 27. And its Riches , in having Nothing ; 2 Cor. 6. 10. To such a Life as this , Religion is to raise us ; and it must needs be difficult to make us , who are so much Brutes , to be so much Angels ; us , who seem to live by nothing else but sense , to live by nothing less ; This with a witness is an hard , and uneasie Work , and another difficulty in Religion . III. A Third proceeds from the natural Disorder and Rage of our Passions . Our Corrupt Natures are like the troubled Sea , Isa . 57. 20. And our Passions are the Waves of that Ocean , that tumble and swell , and keep a mighty noise ; they dash against the Rocks , and break one against another ; and our Peace and Happiness is shipwrackt by them . Our Passions make us miserable . We are sometime stifled by their Numbers , and confounded by their Disorders , and torn to pieces by their Violence ; mounted to the Clouds by Ambition , and thrown down to the deep by Despair ; scorcht by the flames of Lust , and overwhelmed by the Waters of unstable Desire ; Passions fight one against another , and all against reason ; they prevail over the Mind , and have usurpt the Government of our Actions , and involve us in continual Guilt and Misery . This is the natural State of Man ; and our work in the way of Religion , is to restrain this Violence , and to rectifie these Disorders , and to reduce those Rebellious Powers under the Empire and Government of the Mind , their Sovereign . And so to regain the Divine Image , which consists much in the order of our Faculties ; and the Subjection of the Brutish , to the reasonable Powers . This , I say , Religion aims at , to raise us to the perfection of our Natures , by mortifying those Members , Col. 3. 5. our unruly Passions and Desires ; and crucifying the Flesh , with its Affections and Lusts ; Gal. 5. 24. And thereby to make us humble in Prosperity , quiet in Adversity ; meek under Provocations , steady amidst Temptations , modest in our Desires , temperate in our Injoyments , constant to our Resolutions , and contented in all Conditions : Here is our great Business , and our Work is this : And certainly 't is no easie thing to bring order out of a Chaos , and to speak a Tempest into a Calm ; to resist a Torrent , and to stop and turn the Tyde ; to subdue a Rebellious Rabble , and to change them from Tyrannical Masters , to Modest and Obedient Servants : These , no doubt , are works of difficulty enough , and these must be our Imployment in the way of Religion ; and on this score also , the Gate is strait . IV. Our Work in Religion is yet more difficult , upon the account of Custom , to which we are subject , and by which we are swayed much . This is vulgarly said to be another Nature , and the Apostle calls it by that name , 1 Cor. 11. 14. Doth not Nature it self teach you , that if a Man have long Hair , it is a shame unto him ? By the word Nature , the best Interpreters say only Custom is meant ; since long Hair is not declared shameful by the Law , and Light of Nature , taken in its chief and properest sense : For then it had never been permitted to the Nazarites : But the contrary custom , in the Nations that used it not , made it seem shameful and indecent . There are other places in Scripture and ancient Authors , wherein Nature is put for Custom : But I must not insist on this ; the thing I am about is , that Custom is very powerful ; and as it makes a kind of Nature , so , many times it masters and subdues it . Wild Creatures are hereby made gentle and familiar ; and those that naturally are tame enough , are made to degenerate into wildness by it . And now besides the original depravities of our Natures , we have contracted many vitious habits by corrupt and evil usages ; which we were drawn into at first by pleasure and vanity in our young and inconsiderate years , while we were led by the directions of sense : These , by frequent acts , grow at last into habits ; which though in their beginning they were tender as a Plant , and easie to have been crusht or blasted , yet time and use hardens them into the firmness of an Oak , that braves the Weather , and can endure the stroak of the Ax and a strong Arm. Now to destroy and root up these obstinate customary evils , is another part of our Work. And Religion teacheth us to put off concerning the Old Conversation , the Old Man , Eph. 4. 22. and to receive new Impressions and Inclinations ; to be renewed in the spirit of our Minds , 5. 23. and to put on the New Man , 5. 24. To make us new Hearts , Ezek. 18. 31. and to walk in newness of Life , Rom. 6. 4. This we are to do , and this we may well suppose to be hard work ; the Scripture compares it to the changing the Skin of the Aethiopian , and the Spots of the Leopard , Jer. 13. 23. and elsewhere . How can they do good , that are accustomed to do evil ? Jer. 13. 23. 'T is hard , no doubt ; and this is another difficulty in Religion . V. The Power that Example hath over us , makes the way of Religion difficult . Example is more prevalent than Precept , for Man is a Creature given much to Imitation , and we are very apt to follow what we see others do , rather than what we ought to do our selves . And now the Apostle hath told us , That the whole World lies in Wickedness , 1 Joh. 5. 19. and we sadly find it : we cannot look out of doors , but we see Vanity and Folly , Sensuality and Forgetfulness of God ; Pride and Covetousness , Injustice and Intemperance , and all other kinds of Evils : These we meet with every where , in Publick Companies , and Private Conversations ; in the High Ways , and in the Corners of the Streets . The Sum is , Example is very powerful , and Examples of Vice are always in our Eyes ; we are apt to be reconciled to that which every one doth , and to do like it ; we love the trodden Path , and care not to walk in the Way which is gone in but by a few . This is our Condition , and our work in Religion is , to overcome the strong Biass of corrupt Example ; to strive against the Stream , to learn to be good , though few are so , and not to follow a Multitude to do Evil , Exod. 23. 2. This is our Business ; and this is very Difficult . VI. The last Difficulty I shall mention , ariseth from Worldly Interests and Engagements . We have many Necessities to serve , both in our Persons , and our Families . Nature excluded us naked into the World , without Cloathing for Warmth , or Armature for Defence ; and Food is not provided to our Hands , as it is for the Beasts ; nor do our Houses grow for our Habitation , and comfortable abode . Nothing is prepared for our use without our Industry and Endeavours . So that by the Necessity of this State , we are engaged in Worldly Affairs : These , Nature requires us to mind , and Religion permits it ; and nothing can be done without our Care ; and Care would be very troublesome , if there were not some Love to the Objects we exercise our Cares upon : Hence it is , that some Cares about the things of this world , and Love to them is allowed us ; and we are commanded to continue in the Calling wherein God hath set us , 1 Cor. 7. 20. and are warned that we be not slothful in Business , Rom. 12. 11. We may take some delight also in the Creatures that God gives us , and love them in their degree : For the animal Life may have its moderate Gratifications ; God made all things , that they might enjoy their Being . And now , notwithstanding all this , Religion commands us to set our Affections upon things above , Col. 3. 2. not to love the World , 1 Joh. 2. 15. to be careful for nothing , Phil. 4. 6. to take no thought for to morrow , Mat. 6. 34. The meaning of which Expressions is , That we should love God and Heavenly things , in the chief and first place ; and avoid the immoderate Desires of Worldly Love and Cares . This is our Duty : and 't is very difficult : For by reason of the hurry of Business , and those Passions that Earthly Engagements excite ; we consider not things as we should , and so , many times perceive not the Bounds of our Permissions , and the Beginnings of our Restraints ; where the allowed Measure ends , and the forbidden Degree commenceth : what is the difference between that Care that is a Duty , and that which is a Sin ; Providence and Carking ; and between that Love of the World which is Necessary and Lawful , and that which is Extravagant and Inordinate ? I say , by reason of the hurry we are in , amidst Business and worldly Delights , we many times perceive not our Bounds , and so slide easily into Earthly-mindedness and anxiety . And it is hard for us , who are engaged so much in the World , and who need it so much , who converse so much with it and about it , and whose time and endeavours are so unavoidably taken up by it ; I say 't is hard for us , in such Circumstances , to be crucified to the World , Gal. 6. 14. and to all inordinate Affections to it : to live above it , and to settle our chief Delights , and Cares on things at great distance from us , which are unsutable to our corrupt Appetites , and contrary to the most relishing Injoyments of Flesh ; which Sense never saw nor felt , and which the Imagination it self could never grasp . This , no doubt , is hard Exercise , and this must be done in the way of Religion ; and on this Account also , it is very difficult . Thus of the First Proposition , That there are great Difficulties in Religion . I come now to the Second . II. THat those Difficulties may be overcome by striving ; which imports both the Encouragement , and the Means ; That they may be vanquisht , and how . ( 1. ) That the Difficulties may be subdued , is clearly enough implyed , in the Precept ; we should not have been commanded to strive , if it had been impossible to overcome . God doth not put his Creatures upon fruitless Undertakings : He never requires us to do any thing in order to that , which is not to be attained . Therefore when he was resolved not to be intreated for that stubborn and rebellious Nation ; He would not have the Prophet pray for them , Jer. 7. 16. Pray not for this People , for I will not hear thee . He would not be petitioned for that , which he was determined not to grant . He puts not his Creatures upon any vain Expectations and Endeavours ; nor would he have them deceive themselves by fond Dependences . When one made this Profession to our Saviour , Lord , I will follow thee whither soever thou goest ; Christ tells him , that he must expect from him no worldly Honours or Preferments ; no Power or sensual Pleasure , no , not so much as the ordinary Accommodations of Life : The Foxes have Holes , and the Birds of the Air have Nests , but the Son of Man hath not where to lay his Head , Luk. 9. 5 , 8. He would not have the man that likely might look for these , upon the opinion of his being the Messias , in the Jewish sense , one that should at last , whatever the meanness of his Condition was at present , appear as a Mighty , and Triumphant temporal Monarch ; I say , our Saviour would not have the Man follow him for that , which he had not to bestow upon him . Since then that he who would not put us upon fruitless labours , hath commanded us to strive to enter ; 't is evident , that an entrance may be procured into the Gate by striving , and that the Difficulties may be overcome . The next thing in my Method is to shew , How ; the manner is implyed in the Text ; and exprest in the Proposition , viz. By striving ; and by this , is meant , a resolute use of those means that are the Instruments of Happiness . They are three , Faith , Prayer , and active Endeavour . ( I. ) Faith is a chief Instrument , for the overcoming the Difficulties of our way . And Faith in the general , is the belief of a Testimony ; Divine Faith the belief of a Divine Testimony ; and the chief things to be believed , as encouragements and means for a Victory over the Difficulties in Religion , are these ; That God is reconciled to us by his Son ; That he will assist our weak endeavours by the Aids of his Spirit ; That he will reward us if we strive as we ought , with immortal Happiness in a World of endless Glory . By our belief of God's being reconciled , we are secured from those fears , that might discourage our approaches and endeavours , upon the account of his Purity and Justice . By the Faith of his Assistance , all the objections against our striving , that arise from the greatness of the Difficulties , and the disproportionate smallness of our Strength , are answered . And from our believing eternal rewards in another World , we have a mighty motive to engage our utmost diligence , to contest with all difficulties that would keep us from it . What satisfaction is there , saith the believer , in the gratification of my corrupt Inclinations and Senses , in comparison with that , which ariseth from the favour of God , and an Interest in his Son ? What difficulties in my Duty , too great for Divine Aids ? What pains are we to undergo in the narrow and difficult way , that the Glory which is at the end of it , will not compensate ? What is it to deny a base Inclination that will undo me ; in obedience to him that made , and redeemed me ; and to despise the little things of present sense , for the hope of everlasting enjoyments ; Trifling pleasure , for Hallelujahs ? What were it for me to set vigorously upon those Passions that degrade my noble Nature , and make me a slave and a beast , and will make me more vile , and more miserable ; when the Spirit of the most High is at my right hand to assist me ? Why should my noble Faculties , that were designed for glorious ends , be led into infamous practices by base Usages , and dishonourable Customs ? What is the example of a wicked , sensual , wretched World , to that of the Holy Jesus ; and all the Army of Prophets , Apostles and Martyrs ? What is there in the World , that it should be loved more than God ? and what is the Flesh , that it should have more of our time and care , than the great interests of our Souls ? Such are the Considerations of a mind , that Faith hath awakened ; and by them it is prepared for vigorous striving . So that Faith is the Spring of all ; and necessary to the other two Instruments of our Happiness . Besides which , it is acceptable to God , in it self , and so disposeth us for his gracious helps , by which we are enabled to overcome the Difficulties of our way . While a man considers the Difficulties only , and weighs them against his own strength , let him suppose the Liberty of his Will to be what he pleaseth , yet while 't is under such disadvantages , that will signifie very little ; and he that sees no further , sits down in discouragement ; But when the mind is fortified with the firm belief of Divine help , he attempts then with a noble vigour , which cannot miscarry , if it do not cool and faint . For he that endures to the end , shall be saved , Mat. 24. 13. Thus Faith sets the other Instruments of Happiness on work , and therefore 't is deservedly reckoned as the first ; and 't is that which must always accompany the exercises of Religion , and give them life and motion . ( II. ) Prayer is another means we must use , in order to our overcoming the Difficulties of the way . Our own meer , natural Strength is weakness ; and without supernatural helps those Difficulties are not to be surmounted . Those Aids are necessary , and God is ready to bestow them on us ; For He would have all men to be saved , and to come to the Knowledge of the Truth , 1 Tim. 2. 4. But for these things he will be sought unto . And 't is very just , and fit that we should address our selves to him by Prayer , to acknowledge our own insufficiency , and dependence on him for the mercies we expect ; and thereby to own Him for the giver of every good and perfect gift ; and to instruct our selves how his favours are to be received and used , viz. with Reverence and Thanksgiving : This , 't is highly fit we should do ; and the doing it prepares us for his blessings ; and he fails not to bestow them on those that are prepared by Faith and Prayer ; For he giveth liberally and upbraids not ; And our Prayers are required , not as if they could move his will , which is always graciously inclined to our Happiness ; But as it 's that tribute which we owe our Maker and Benefactor ; and that without which 't is not so fit he should bestow his particular favours on us . For it by no means becomes the Divine Majesty , to vouchsafe the specialties of his Grace and Goodness to those , that are not sensible they want them ; and are not humbled to a due apprehension of their weakness and dependence . But for such as are so , and express their humble desires in the Ardours of Holy Prayer , God never denies them the assistances of his Spirit : For if ye being evil ( saith our Saviour ) know how to give good gifts unto your Children , how much more shall your Father which is in Heaven give good things to those that ask Him ? Mat. 7. 11. And These Divine Helps obtain'd by Faith and Prayer , and join'd with our active constant endeavour , will not fail to enable us to overcome the Difficulties , and to procure us an entrance at the strait Gate . And so I come to the Third Instrument of our Happiness , which is implyed in striving , viz. ( III. ) Active Endeavour , in which Repentance and the fruits of it are implied ; Both Faith and Prayer are in order to this ; and without it neither can turn to account . For Faith without works is dead , Jam. 2. 20. and Prayer , without endeavour , fruitless ; yea indeed , in the Divine Estimate , it is none at all : 'T is bodily exercise ; no Prayer . For when we invoke Gods help , we desire it , that we may use it ; Divine Grace is not a Treasure to lay up by us , but an Instrument to work with ; and when we pray that God would assist us in our endeavours , and endeavour not at all , we mock God , and trifle with him in our Prayers : Endeavour then is necessary , and necessary in a degree so eminent , that this is always included in Faith when 't is taken in the highest and noblest Evangelical sense , viz. for the Faith which justifies and saves ; for that comprehends all those endeavours , and their fruits , whereby we are made happy . We must not expect that God should do all ( exclusively ) in the work of our Salvation . He doth his part , and we must do ours ; ( though we do that , by his help too . ) He that made us without our selves , will not save us without our selves , said the Father . We are commanded to seek , Mat. 7. 7. To Run , 1 Cor. 9. 24. To fight , 1 Tim. 6. 12. To give diligence , 2 Pet. 1. 10. These all import Action and Endeavour . And that endeavour must not be only a faint purpose , or formal service ; but it must be imployed in the highest degree of Care and Diligence . The Kingdom of Heaven suffereth violence , Mat. 11. 12. and this violence must not be used in an heat , and sudden fit only , that cools and dies , and contents it self with having been warm for a time : But it must be a steady and constant course of Activity , a continual striving to overcome the remaining difficulties of the way . We must endeavour vigorously and constantly ; and in that , ( after our Faith is strengthened by deep consideration , and Divine assistance implored by ardent Prayer ) our course is , ( 1. ) To abstain from all the outward actions of Sin , and to perform the external acts of the contrary Vertues . To cease to do evil , Isa . 1. 16. is the first step . When the Publicans askt John the Baptist , Luke 3. 12. what they should do ; His direction was , that they should not exact , vers . 13. and to the Souldiers , asking the same question , he answers , Do violence to no man , vers . 14. These were the sins of their particular Professions , which were to be quitted , before any thing could be done higher . We have ordinarily more power over our actions , than our habits , and therefore we should begin here , and resolve deeply , by divine help , to cut off those supplies that feed vitious inclinations ; for wicked habits are maintain'd by actions of Wickedness ; when they cease , the inclinations grow more faint , and weak : and when we are come but thus far , to have confined our lusts , we shall be encouraged to proceed to destroy them . 'T is said , There is no great distance between a Princes Prison and his Grave ; The saying is most true in the case of Tyrants and Usurpers ; and the habits of sin are both ; when they are restrain'd , they are not far from being destroyed , if we imploy our endeavours , and the divine aids , as we ought . This then must be done First , and the other part of the advice must be taken with it , viz. we must practise the outward actions of the contrary Vertues . We must do well , when we cease to do evil . When we turn from darkness , it must be to light , Acts 26. 18. Not from one kind of darkness to another . When we cease to oppress , we must be charitable ; when we leave to tyrannize over our inferiours , we must be kind and helpful to them . When we forbear to slander , we must speak all the good we can of our Neighbour . The outward actions of Vertue are in our power ; and 't is somewhat to come so far as this : What is more , viz. The inward love and delight in goodness , will succeed in time , if we persevere . 'T is not safe for us to propose to our selves the greatest heights at first ; if we do , we are discouraged , and fall back . God accepts even of that little , if it be in order to more . He despiseth not the day of small things , Zech. 4. 10. If thou dost well , shalt thou not be accepted ? Christ loved the young man who had kept the external part of the Commandments , Mark 10. 12. If he had had the courage to have proceeded ; what he had done , would have steaded him much . The inward love of Vertue and Holiness is promoted by the outward exercises of them , and hereby the contrary evils are both pined and thrust out . Thus of the First thing that Endeavour implies ; upon this must follow , ( 2. ) An attempt upon evil habits , viz. Those that have been super-induced on us by Carelesness and Temptation , bad Customs and evil Company . Every victory is a means to another ; we grow stronger , and the enemy weaker by it . To have overcome the outward acts of sin , is a beginning in our spiritual warfare ; but our chief enemies are the habits ; these must be attempted also , but with Prudence ; wild Beasts are not to be dealt with by main strength ; Art and Stratagem must be used in this War ; and 't is good policy , I think here , to fight the least powerful foes first , the contracted habits , before we fall on the inbred natural Inclinations . While our forces are weak , 't is dangerous setting upon the strongest holds , viz. the vices of Complexion , which are woven into our very Natures . If a man apply all his force where he hath not resolution enough to go through with what he undertakes , he receives a foyl , and 't is odds but he sits down and faints . Prudence therefore is to be used , where we distrust our strength : Fall upon Sin , where 't is weakest , where it hath least of Nature , and least of Temptation ; and where we have arguments from Reputation and worldly Interests wherewith to war against it . If we prevail , we are heartned by the success : Our Faith and Resolution will grow stronger by this experience , when we have triumph't over the sins of evil Custom , Example , and sensual Indulgence . And when that is done , we must remember that 't is not enough that those habits are thrust out ; others must be planted in their room : when the foyl is prepared , the seed must be sown , and the seeds of vertuous habits , are the actions of vertue . These I recommended under the last head , and shall say more of the introducing of habits , under one that follows on purpose . ( 3. ) The next advance in our endeavours , is , In the Strength of God , and in the Name of his Son , to assault the greater Devils , and to strive to cast out them ; I mean the Sins of Complexion , and particular Nature . This is a great work , and will require strong Faith , and many Prayers , and much Time , and great Watchfulness , and invincible Resolution : Imploy these heartily ; and though thou now and then mayst receive a foyl , yet give not off so , but rise again in the strength of God , implore new aid , and fortifie thy self with more considerations , and deeper resolves ; and then renew the Combat upon the encouragement of Divine Assistance , and Christ's Merits and Intercession , and the promise that sin shall not have dominion over us , Rom. 6. 14. Remember , that this is the great work , and the biggest difficulty ; if this be not overcome , all our other labour hath been in vain , and will be lost . If this root remain , it will still bear poysonous fruit , which will be matter for Temptation , and occasion of continual falling ; and we shall be in danger of being reconciled again to our old sins , and to undo all ; and so our latter end will be worse than our beginning , 2 Pet. 2. 20. Or , at least , though we stand at a stay , and satisfie our selves with that ; yet though we are contented , our condition is not safe . If we will endeavour to any purpose of duty , or security , we must proceed still after our lesser conquests , till the sins of Complexion are laid dead at our feet . He that is born of God , sinneth not , and he cannot sin , 1 Joh. 3. 9. Till we come to this , we are but strugling in the Birth . Such a perfection as is mortifying of vitious temper , is I hope attainable , and 't is no doubt that which Religion aims at ; and though it be a difficult height , yet we must not sit down this side : At least we must be always pressing on to this Mark : if Providence cut off our days before we have arrived to it , we may expect acceptance of the sincerity of our endeavours , upon the account of the merits of our Saviour : For he hath procured favour for those sincere Believers and Endeavourers , whose Day is done before their work is compleated ; this I mean , of subduing the darling sins of their particular Natures . But then if we rest , and please our selves with the little Victories and Attainments , and let these our great Enemies quietly alone , 't is an argument our endeavours are not sincere , but much short of that striving , which will procure an entrance into the strait Gate . The next thing ( and 't is the last I shall mention ) which is implyed in striving , is , ( 4. ) To furnish our selves , through Divine Grace , with the Habits and Inclinations of Holiness and Vertue . For Goodness to become a kind of Nature to the Soul , is an height indeed ; but such a one as may be reacht : the new Nature , and New Creature , Gal. 6. 15. are not meer names . We have observ'd that some men are of a Natural Generosity , Veracity and Sweetness ; and they cannot act contrary to these Native Vertues , without a mighty Violence : why now should not the New Nature be as powerful as the Old ? And why may not the Spirit of God , working by an active Faith and Endeavour , fix Habits and Inclinations on the Soul , as prevalent as those ? No doubt , it may , and doth , upon the Diviner Souls : For whom to do a wicked , or unworthy Action , 't would be as violent and unnatural , as for the meek and compassionate temper to butcher the innocent ; or for him , that is naturally just , to oppress and make a prey of the Fatherless and the Widow : I say , such a degree of perfection as this , should be aim'd at , Heb. 6. 1. and we should not slacken or intermit our endeavours till it be attain'd . In order to it , we are to use frequent meditation on the excellency and pleasure of Vertue and Religion ; and earnest Prayer for the Grace of God ; and diligent attendance upon the publick worship ; and pious Company and Converses : For this great design , these helps are requisite , and if we exercise our selves in them as we ought , they will fire our Souls with the love of God and Goodness ; and so at last , all Christian Vertues will become as natural to us , as sin was before . And to one that is so prepared , the Gate of Happiness will be open , and of easie entrance ; the difficulties are overcome , and from henceforth the way is pleasant and plain before him , Prov. 3. 17. Thus I have shewn , that the formidable difficulties may be overcome , and How : 't is a plain course I have directed , that will not puzzle mens understandings with needless niceties , nor distract their memories with multitudes . Let us walk in this way , and do it constantly , with vigour and alacrity ; and there is no fear , but in the Strength of God , through the merits and mediation of his Son , we shall overcome , and at last enter . I had now done with this general Head , but that 't is necessary to note three things more . ( 1. ) Those Instruments of our Happiness which we must use in striving , viz. Faith , Prayer , and active Endeavour , must all of them be imployed . Not any one singly , will do the great work ; nor can the others , if any one be wanting . If we believe , and do not pray ; or pray , and do not endeavour ; or endeavour , without those , the Difficulties will remain , and 't will be impossible for us to enter . ( 2. ) We must be diligent in our course : If we do not exercise Faith vigorously , and pray heartily , and endeavour with our whole might , the means will not succeed ; and 't is as good not at all , as not to purpose . The Difficulties will not be overcome by cold Faith , or sleepy Prayers , or remiss Endeavours : A very intense degree of these is necessary . ( 3. ) Our striving must be constant ; we must not begin , and look back , Heb. 10. 38. or run a while , and stop in midd course , 1 Cor. 9. 24. and content our selves with some attainments , and think we have arrived , Phil. 3. 14. If we do so , we shall find our selves dangerously mistaken . The Crown is at the end of the Warfare , and the Prize at the end of the Race . If we will succeed , we must hold on : The life of one that strives as he ought , must be a continual motion forwards ; always proceeding , always growing . If we strive thus , we cannot fail ; if any of these qualifications be wanting , we cannot but miscarry . And hence no doubt it is , that many that seek to enter , shall not be able , and the presumed sons of the Kingdom are shut out , Mat. 8. 12. They seek , and are very desirous to be admitted ; They do some thing , and strive ; but their striving is partial , or careless , or short ; by reason of which defects , they do not overcome , and shall not enter . This is a dangerous Rock , and perhaps there are as many undone by cold and half striving , as by not striving at all . He that hath done some thing , presumes he is secure ; He goes the round of ordinary Duties , but advanceth nothing in his way ; He overcometh none of the great Difficulties , none of the Habits or depraved Inclinations ; He is contented with other things that make a more glorious shew ; though they signifie less ; and perhaps despiseth these , under the notion of Morality ; and so presuming , that he is a Saint too soon , he never comes to be one at all : such are the Seekers that shall not be able to enter : Their seeking imports some striving ; but 't is such , as , though it be specious , yet it is imperfect , and will not succeed . And hence the Third Proposition ariseth , that I proposed to discourse , ( III. ) THat there is a sort of Striving that will not procure an entrance : implyed in these words , For many will seek to enter in , and shall not be able . 'T is a dangerous thing to be flattered into a false peace ; and to take up with imperfect Godliness ; to reconcile the hopes of Heaven to our beloved sins , and to judge our condition safe upon insufficient grounds . This multitudes do , and 't is the great danger of our days ; Men cannot be contented without doing something in Religion ; but they are contented with a little . And then they reckon themselves godly , before they are vertuous ; and take themselves to be Saints , upon such things as will not distinguish a good man from a bad . We seek after Marks of Godliness , and would be glad to know , how we might try our state : The thing is of great importance ; and if the Signs we judge by are either false , or imperfect , we are deceived to our undoing . Meer Speculative mistakes about Opinions , do no great hurt : but errour in the Marks and Measures of Religion is deadly . Now there are sundry things commonly taken for signs of Godliness , which though they are something , yet they are not enough ; They are hopeful for beginnings , but nothing worth when they are our end and rest . They are a kind of seeking and imperfect striving ; but not such as overcometh the difficulties of the way , or will procure us an entrance at the Gate . Therefore to disable the flattering , insufficient Marks of Godliness , I shall discover in pursuance of the Third Proposition , How far a man may strive in the exercises of Religion , and yet be found at last among those seekers that shall not be able to enter . And though I have intimated something of this in the general before , yet I shall now more particularly shew it in the instances that follow . And in these I shall discover a Religion that may be called Animal , to which the natural man may attain . ( 1. ) A Man may believe the Truths of the Gospel , and assent heartily to all the Articles of the Creed : and if he proceeds not , he is no further by this , than the faith of Devils , Jam. 2. 19. ( 2. ) He may go on , and have a great thirst to be more acquainted with Truth ; he may seek it diligently in Scripture , and Sermons , and good Books , and knowing Company ; And yet do this , by the motion of no higher Principle , than an inbred Curiosity , and desire of Knowledge ; and many times this earnestness after Truth , proceeds from a proud affectation to be wiser than our Neighbours , that we may pity their darkness ; or the itch of a disputing humour , that we may out-talk them ; or a design to carry on , or make a party , that we may be called Rabbi , or serve an Interest : and the zeal for Truth that is set on work by such motives , is a spark of that fire that is from beneath : 'T is dangerous to a mans self , and to the publick Weal of the Church and mankind , but the man proceeds , and is , ( 3. ) Very much concern'd to defend and propagate his Faith ; and the Pharisees were so in relation to theirs , Mat. 23. 15. and so have been many Professors of all the Religions that are , or ever were . Men naturally love their own Tenents , and are ambitious to mould others judgements according to theirs . There is glory in being an Instructor of other men ; and turning them to our ways and opinions : So that here is nothing yet above Nature ; nothing but what may be found in many that seek , and are shut out . ( 4. ) Faith works greater effects than these , and Men offer themselves to Martyrdom for it ; This , one would think , should be the greatest height , and an argument that all the difficulties of the way , are overcome by one that is so resolved ; and that the Gate cannot but be opened to him . And so , no doubt , it is , when all things else are sutable ; But otherwise these consequences by no means follow . S. Paul supposeth that a man may give his Body to be burned , and not have Charity , without which his Martyrdom will not profit , 1 Cor. 13. For one to deny his Religion , or what he believes to be certain , and of greatest consequence , is dishonourable and base : and some out of principles of meer natural bravery , will die rather than they will do it ; and yet , upon other accounts be far enough from being heroically vertuous . Besides , the desire of the glory of Martyrdom and Saintship after it , may in some be stronger than the terrours of Death : and we see frequently , that men will sacrifice their lives to their Honour and Reputation ; yea to the most contemptible shadows of it . And there is no passion in us so weak , no lust so impotent , but hath , in many instances , prevail'd over the fear of dying . Every Appetite hath had its Martyrs ; and all Religions theirs ; and though a man give his Body to be burnt for the best , and have not Charity , viz. Prevalent love to God and Men , it will not signifie : So that Martyrdom is no infallible mark , nor will it avail any thing , except sincere endeavour to overcome the greater difficulties , have gone before it . Thus far Faith may go without effect : and yet one step further . ( 5. ) Men may confidently rely upon Christ for Salvation , and be firmly perswaded that he hath justified , and will make them happy . They may appropriate him to themselves , and be pleased mightily in the opinion of his being theirs . And yet notwithstanding this confidence may be in the number of those seekers that shall not enter . For Christ is the Author of Eternal life , only to those that obey him , Heb. 5. 9. and to obey him , is to strive vigorously and constantly , to overcome all our sinful Inclinations and Habits . And those that trust he will save them , though they have never seriously set about this work , deceive themselves by vain presumption , and in effect say , that he will dissolve or dispense with his Laws in their favour . For he requires us to deny our selves , Mar. 8. 34. To mortifie the body , Rom. 8. 13. To love enemies , Mat. 5. 44. To be meek , Mat. 11. 29. and patient , Jam. 5. 8. and humble , 1 Pet. 5. 7. and just , Mat. 7. 12. and charitable , Heb. 13. 16. and holy , as he that called us is holy , 1 Pet. 1. 15. And he hath promised to save upon no other terms ; For all these are included in Faith , when 't is taken in the justifying sense ; and this is the Way of Happiness and Salvation : If we walk not in this , but in the paths of our own choosing , our relying upon Christ is a mockery , and will deceive us . We may indeed be confident , and we ought , that he will save all those that so believe as to obey him ; but may not trust that he will save us except we are some of those . To rely upon Christ for our Salvation , must follow our sincere and obedient striving , and not go before it . The mistake of this is exceeding dangerous , and I doubt hath been fatal to many . The sum is , to rely on Christ , without a resolute and steady endeavour to overcome every sin and temptation , will gain us nothing in the end but shame and disappointment : For 't is not every one that saith unto him , Lord , Lord , shall enter into Heaven , but he that doth the will of his Father which is in Heaven , Mat. 7. 21. The foolish Virgins relyed upon him , and expected he should open to them ; Lord , Lord , open to us , Mat. 25. 11. but he kept them out , and would not know them , v. 11. Thus of the First imperfect Mark of Godliness ; A man may upon the account of meer Nature , arrive to all the mentioned degrees of Faith ; and yet , if his endeavours in the practice of Christian vertues be not suitable , he will certainly come short at last . ( II. ) A man may be very devout , given much to Prayer , and be very frequent and earnest in it ; He may have the gift of expressing himself fluently , without the help of Form or Meditation ; yea , and so intent and taken up in these exercises , that he may as it were be ravish't out of himself by the fervours of his Spirit ; so that he really kindles very high Affections as well in others , as in himself : And yet if he rests in this , and such like things , as Religion , and reckons that he is accepted of God for it ; if he allow himself in any unmortified lusts , and thinks to compound for them by his Prayers , he is an evil man notwithstanding , and one of those seekers that shall not be able to enter . The Pharisees , we know , were much given to Prayer : They were long in those Devotions , and very earnest in them , often repeating the same expressions out of vehemence . Ignatius Loyola , founder of the Jesuites , was a man almost ecstatical in his Prayers ; and Hacket the Blasphemer , executed in the days of Queen Elizabeth , was a person of Seraphical Devotion , and would pray those that heard him even into transports . Basilides the cruel Duke of Mosco , is said to have his hands almost continually lifted up in Prayer , except when they were imployed in some barbarous and bloody Execution : And we have known and felt one not much unlike him . There are infinite instances in our days of this dangerous sort of evil men . And we may learn hence , that the greatest gift of Prayer , and earnestness and frequency in it , is no good mark of Godliness , except it be attended with sincere , constant and vertuous endeavours . For some men have a natural spice of Devotion in a Religious Melancholy , which is their temper ; and such have commonly strong Imaginations and zealous affections , which when they are heated , flame forth into great heights and expressions of Devotion : The warm Fancy furnisheth words and matter readily and unexpectedly , which many times begets in the man a conceit that he is inspired , and that his Prayers are the breathings of the Holy Ghost ; or at least , that he is extraordinarily assisted by it ; which belief kindles his affections yet more , and he is carried beyond himself , even into the third Heavens , and Suburbs of Glory , as he fancies , and so he makes no doubt , but that he is a Saint of the first rank , and special favourite of Heaven ; when all this while , he may be really a bad man full of Envy and Malice ; Pride and Covetousness ; Scorn and ill Nature ; contempt of his Betters , and disobedience to his Governours : And while it is so , notwithstanding those glorious things , he is no further than the Pharisee . Hearty and humble desire , though imperfectly exprest , and without this pomp , and those wonders , is far more acceptable to God , who delights not in the exercises of meer Nature , Psal . 147. 10. but is well pleased with the expressions of Grace in those that fear him . So that a sincere and lowly-minded Christian that talks of no immediate incomes , or communications ; and perhaps durst not , out of reverence , trust to his own present conceptions in a work so solemn , but useth the help of some pious form of words sutable to his desire and wants , who is duly sensible of his sins , and the necessity of overcoming them ; and is truly and earnestly desirous of the Divine aids , in order to it : such a one as this prays by the Spirit , and will be assisted by it ; while the other doth all by meer Nature and Imitation , and shall not have those spiritual aids which he never heartily desires nor intends to use . This , I think , I may truly and safely say : But for the Controversie between Forms and Conceived Prayers , which of them is absolutely best , I determine nothing of it here . And indeed I suppose that in their own nature , they are alike indifferent , and are more or less accepted , as they partake more or less of the Spirit of Prayer , viz. of Faith , Humility and holy desire of the good things we pray for ; and a man may have these that prays by a Form ; and he may want them that takes the other way , and thinks himself in a dispensation much above it . So that my business is not to set up one of these ways of Devotion against the other , but to shew , that the heights and vehemencies of many warm people in their unpremeditated Prayers , have nothing in them supernatural or Divine ; and consequently , of themselves , they are no marks of Godliness : which I hope no one thinks I speak to discredit those pious ardours that are felt by really devout Souls , when a vigorous sense of God , and Divine things , doth even sometimes transport them ; Far be it from me to design any thing so impious ; my aim is only to note , that there are complexional heats raised many times by fancy and self-admiration , that look like these , in persons who really have little of God in them ; and we should take care that we are not deceived by them . Thus far also those may go that shall not enter . I add , ( III. ) A man may endeavour somewhat , and strive in some degree , and yet his work may miscarry , and himself with it . ( 1. ) There is no doubt , but that an evil man may be convinced of his sin and vileness , and that even to anguish and torment . The Gentiles , saith the Apostle , Rom. 2. 14. which have not the Law , shew the works of the Law written in their Hearts , their thoughts in the mean time accusing , or excusing one another . Conscience often stings and disquiets the vilest sinners ; and sometimes extorts from them lamentable confession of their sins , and earnest declamations against them . They may weep bitterly at their remembrance , and be under great heaviness and dejection upon their occasion . They may speak vehemently against sin themselves , and love to have others to handle it severely . All this bad men may do upon the score of natural fear and self-love , and the apprehension of a future judgement . And now such convictions will naturally beget some endeavours : A convinced understanding will have some influence upon the will and affections . The mind in the unregenerate , may lust against the Flesh , as that doth against it . So that ( 2. ) such a meer animal man may promise , and purpose , and endeavour in some considerable measure ; but then , he goes not on with full Resolution , but wavers and stops , and turns about again ; and lets the law of the members , that of death and sin , to prevail over him . His endeavour is remiss , and consequently ineffectual ; it makes no conquests , and will not signifie . He sins on , though with some regret ; and his very unwillingness to sin , while he commits it , is so far from lessening , that it aggravates his fault : It argues that he sins against conscience and conviction ; and that sin is strong and reigns . 'T is true indeed , St. Paul , Rom. 7. makes such a description seemingly of himself , as one might think concluded him under this state ; he saith vers . 8. That sin wrought in him all manner of concupiscence : vers . 9. That sin revived , and he died : vers . 14. That he was carnal ; and again , sold under sin : vers . 20. That sin dwelt in him , and wrought that which he would not : vers . 23. That the Law of his members led him into captivity to the law of Sin : and vers . 25. That he obeyed the law of sin . If this be so , and St. Paul , a regenerate man , was in this state , it will follow , that seeking and feeble endeavour , that overcometh no difficulty , may yet procure an entrance , and he that is come hitherto , viz. to endeavour , is safe enough though he do not conquer . This objection presseth not only against this head , but against my whole Discourse , and the Text it self . Therefore to answer it , I say , That the St. Paul here is not to be understood of himself ; He describes the state of a convinced , but unregenerate man , though he speaks in the first person ; a Figure that was ordinary with this Apostle , and frequent enough in common speech : Thus we say , I am thus , and thus , and did so , and so , when we are describing a state , or actions in which perhaps we , in person , are not concerned . In this sense the best Expositors understand these expressions , and those excellent Divines of our own , Bishop Taylor , and Dr. Hammond , and others have noted to us , That this description is directly contrary to all the Characters of a regenerate man , given elsewhere by this , and the other Apostles . As he is said to be dead to sin , Rom. 6. 11. Free from sin , and the servant of Righteousness , Rom. 6. 18. That he walks not after the Flesh , but after the Spirit , Rom. 8. 1. That the law of the Spirit of life in Christ Jesus , hath made him free from the Law of sin and death , Rom. 8. 2. That he overcometh the world , Joh. 5. 4. He sinneth not , 1 Joh. 3. 6. He hath crucified the flesh with its affections and lusts , Gal. 5. 24. Which Characters of a truly regenerate person , if they be compared with those above-cited out of Rom. 7. it will appear , that they are as contrary , as 't is possible to speak , and by this 't is evident that they describe the two contrary states . For can the regenerate be full of all manner of concupiscence , and at the same time be crucified to the Flesh , and its affections and lusts ? one in whom sin revives while he dies ; and yet one that is dead to sin ? carnal , and yet not walking after the flesh , but after the Spirit ? sold under sin , and yet free from sin ? Having sin dwelling in him ; and a captive to sin ; and obeying the Law of sin ; and yet free from the law of sin and death ? how can these things consist ? To tell us , 'T is so , and 't is not so , and to twist such contradictions into Orthodox Paradoxes , are pretty things to please Fools and Children ; but wise men care not for riddles that are not sense . For my part I think it clear , that the Apostle in that mistaken Chapter , relates the feeble , impotent condition of one that was convinced and strove a little , but not to purpose . And if we find our selves comprised under that description , though we may be never so sensible of the evil and danger of a sinful course , and may endeavour some small matter , but without success , we are yet under that evil , and obnoxious to that danger : For he that strives in earnest , conquers at last , and advanceth still , though all the work be not done at once . So that if we endeavour and gain nothing , our endeavour is peccant , and wants Faith or Prayer for Divine aids , or constancy , or vigour ; and so , Though we may seek , we shall not be able to enter . But ( 3. ) an imperfect Striver may overcome sin in some Instances , and yet in that do no great matter neither , if he lies down , and goes no further : There are some sins we outgrow by age , or are indisposed to them by bodily infirmity , or diverted by occasions , and it may be by other sins ; and some are contrary to worldly Interests , to our credit , or health , or profit ; and when we have in any great degree been hurt by them in these , we fall out with those sins , and cease from them , and so by resolution and disuse , we master them at last fully : which , if we went on , and attempted upon all the rest , were something : But when we stop short in these petty victories , our general state is not altered ; He that conquers some evil appetites , is yet a slave to others , and though he hath prevailed over some difficulties , yet the main ones are yet behind . Thus the imperfect Striver masters , it may be , his beastly appetite to intemperate drinking , but is yet under the power of Love and Riches , and vain Pleasure . He ceaseth from open debauchery , but entertains spiritual wickedness in his heart : He will not Swear , but will backbite and rail : He will not be Drunk , but will damn a man for not being of his opinion : He will not prophane the Sabbath , but will defraud his Neighbour . Now these half conquests , when we rest in them , are as good as none at all . Then shall I not be ashamed , when I have regard to all thy Commandments , saith the Kingly Prophet , Psal . 119. 6. 'T is shameful to give off , when our work is but half done ; what we do , cast the greater reproach upon us for what we omit . To cease to be prophane , is something as a passage , but nothing for an end . We are not Saints as soon as we are civil . 'T is not only gross sins that are to be overcome : The wages of sin is death , not only of the great and capital , but of the smallest , if they are indulged . The Pharisee applauded himself , that he was not like the Extortioners , Adulterers and Unjust , nor like the Publican , that came to pray with him , Luk. 18. 11. and yet he went away never the more justified . The unwise Virgins were no profligate Livers , and yet they were shut out . He that will enter , must strive against every corrupt appetite and inclination . A less leak will sink a Ship , as well as a greater , if no care be taken of it . A Consumption will kill , as well as the Plague ; yea sometimes the less Disease may in the event prove more deadly , than the greater ; for small distempers may be neglected , till they become incurable ; whenas the great ones awaken us to speedy care for a remedy . A small hurt in the finger slighted , may prove a Gangreen , when a great wound in the Head by seasonable applications is cured . 'T is unsafe then to content our selves with this , that our sins are not foul and great ; those we account little ones , may prove as fatal , yea , they are sometimes more dangerous : For we are apt to think them none at all , or Venial infirmities that may consist with a state of Grace , and Divine favour : we excuse and make Apologies for them ; and fancy that Hearing , and Prayer , and Confession are atonements enough for these . Upon which accounts I am apt to believe , that the less notorious Vices have ruined as many as the greatest Abominations . Hell doth not consist only of Drunkards , and Swearers , and Sabbath-breakers : No , the demure Pharisee , the plausible Hypocrite , and formal Professor , have their place also in that lake of fire . The great impieties do often startle and awaken conscience , and beget strong convictions , and so sometimes excite resolution and vigorous striving ; while men hug themselves in their lesser sins , and carry them unrepented of to their Graves . The sum is , we may overcome some sins , and turn from the grosser sorts of wickedness , and yet if we endeavour not to subdue the rest , we are still in the condition of unregeneracy and death , and though we thus seek , we shall not enter . ( 4. ) A man may perform many duties of Religion , and that with relish and delight , and yet miscarry . As , ( 1. ) He may be earnest and swift to hear , and follow Sermons constantly from one place to another , and be exceedingly pleased and affected with the Word , and yet be an evil Man , and in a bad state . Herod heard John Baptist gladly , Mark 6. 20. and he that received the seed into stony places , received it joyfully , Mat. 13. 20. Zeal for hearing doth not always arise from a conscientious desire to learn in order to practice , but sometimes it proceeds from an itch after novelty and notions , or an ambition to be famed for Godliness ; or the importunity of natural conscience , that will not be satisfied except we do something ; or a desire to get matter to feed our opinions , or to furnish us with pious discourse ? I say , earnestness to hear , ariseth very often from some of these ; and when it doth so , we gain but little by it : yea , we are dangerously tempted to take this for an infallible token of our Saintship , and so to content our selves with this Religion of the Ear , and to disturb every body with the abundance of our disputes and talk , while we neglect our own Spirits , and let our unmortified affections and inclinations rest in quiet , under the shadow of these specious services . So that when a great affection to hearing seizeth upon an evil man , 't is odds but it doth him hurt ; it puffs him up in the conceit of his Godliness , and makes him pragmatical , troublesome and censorious ; He turns his food into poyson : Among bad men , those are certainly the worst , that have an opinion of their being godly ; and such are those that have itching ears , under the power of vitious habits and inclinations . Thus an earnest diligent hearer , may be one of those who seeks , and is shut out . And so may ( 2. ) He that Fasts much , and severely : The Jews were exceedingly given to fasting , and they were very severe in it . They abstained from all things pleasant to them , and put on sackcloath , and sowr looks , and mourned bitterly , and hung down the head , and sate in ashes ; so that one might have taken these for very holy , penitent , mortified people that had a great antipathy against their sins , and abhorrence of themselves for them : And yet God complains of these strict severe Fasters , Zach. 7. 5. That they did not Fast unto him ; but fasted for strife and debate , Isa . 58. 4. Their Fasts were not such as he had chosen , to loose the bands of wickedness , to undo the heavy burden , and to let the oppressed free , vers . 6. But they continued , notwithstanding their Fasts , and God's admonitions by his Prophets , to oppress the Widow , and Fatherless , and Poor , Zach. 7. 10. Thus meer natural and evil men sometimes put on the garb of Mortification , and exercise rigors upon their Bodies and external persons , in exchange for the indulgences they allow their beloved appetites ; and while the strict Discipline reacheth no further , though we keep days , and Fast often , yet this will not put us beyond the condition of the Pharisee , who fasted twice in the week , as himself boasted , Luke 18. 12. And , ( 3. ) An imperfect striver may be very much given to pious and religious discourses : He may love to be talking of Divine things ; especially of the love of Christ to sinners , which he may frequently speak of with much earnestness and affection , and have that dear name always at his tongues end to begin and close all his sayings ; and to fill up the void places , when he wants what to say next ; and yet this may be a bad man , who never felt those Divine things he talks of ; and never loved Christ heartily as he ought . 'T was observed before , that there are some who have a sort of Devoutness , and Religion in their particular Complexion ; and if such are talkative ( as many times they are ) they will easily run into such discourses , as agree with their temper , and take pleasure in them for that reason ; As also for this , because they are apt to gain us reverence , and the good opinion of those with whom we converse . And such as are by nature disposed for this faculty , may easily get it by imitation and remembrance of the devout forms they hear and read : so that there may be nothing Divine in all this ; nothing but what may consist with unmortified lusts and affections : And though such talk earnestly of the love of Christ , and express a mighty love to his name , yet this may be without any real conformity unto him in his Life and Laws . The Jews spake much of Moses ; in him they believed , and in him they trusted , John 5. 45. His name was a sweet sound to their ears , and 't was very pleasant upon their Tongues ; and yet they hated the Spirit of Moses , and had no love to those Laws of his which condemned their wicked actions . And we may see how many of those love Christ , that speak often and affectionately of him , by observing how they keep his Commandments , John 14. 15. especially those of Meekness , Mercy , and universal Love. Thus imperfect Strivers may imploy themselves in the external offices of Religion : I have instanced only in Three , the like may be said of the rest . And to this , I add , ( IV. ) That they may not only exercise themselves in the outward matters of duty , but may arrive to some things that are accounted greater heights , and are really more spiritual , and refined . To instance . ( 1. ) They may have some love to God , Goodness , and good Men. The Soul naturally loves Beauty and Perfection ; and all mankind apprehend God , to be of all Beings , the most beautiful and perfect ; and therefore must needs have an intellectual love for him : The reason that that love takes no hold of the passions in wicked men , is , partly because they are diverted from the thoughts of Him , by the objects of Sense ; but chiefly , because they consider him as their enemy , and therefore can have no complacency or delight in him , who they think hath nothing but thoughts of enmity , and displeasure against them . But if once they come to be perswaded ( as many times , by such false marks , as I have recited , they are ) that God is their Father , and peculiar Friend ; that they are his chosen , and his darlings , whom he loved from Eternity , and to whom he hath given his Son and his Spirit , and will give Himself , in a way of the fullest enjoyment ; Then the Love that before was only an esteem in the understanding , doth kindle in the affections by the help of the conceit of Gods loving them so dearly , and the passion thus heated , runs out , even into seraphick , and rapturous Devotions ; while yet all this , is but meer animal love , excited chiefly , by the love of our selves , not of the Divine Perfections . And it commonly goes no further , than to earnest expressions of extraordinary love to God in our Prayers and Discourses , while it appears not in any singular obedience to his Laws , or generous and universal love to mankind : which are the ways whereby the true Divine Love is exprest : for , This is the love of God , that we keep his Commandments , saith the Apostle , 1 Joh. 5. 3. And as to the other , thus , If we love one another , God dwelleth in us , and his love is perfected in us , 1 Joh. 4. 12. And on the contrary , If a man say I love God , and hateth his brother , he is a lyar , John 4. 20. Charity then and universal obedience are the true arguments and expressions of our love to God ; and these suppose a victory over corrupt inclinations and self-will . But the other love which ariseth from the conceit of our special dearness to God upon insufficient grounds ; that goes no further than to some suavities , and pleasant fancies within our selves ; and some passionate complements of the Image we have set up in our imaginations . This Love will consist with Hatred and contempt of all that are not like our selves ; yea , and it will produce it : those poysonous fruits , and vile affections may be incouraged , and cherish'd under it . So that there may be some love to God in evil men : But while self-love is the only motive , and the more prevalent passion , it signifieth nothing to their advantage . And as the imperfect striver may have some love to God , so he may to piety and vertue : every man loves these in Idea . The vilest sinner takes part in his affections with the vertuous and religious , when he seeth them described in History or Romance ; and hath a detestation for those , who are character'd as impious and immoral . Vertue is a great Beauty , and the mind is taken with it , while 't is consider'd at a distance ; and our corrupt interests , and sensual affections are not concern'd . 'T is These that recommend sin to our love , and choice , while the mind stands on the side of vertue : with that we serve the Law of God , but with the flesh the Law of Sin , Rom. 7. 25. So that most wicked men , that are not degenerated into meer Brutes , have this mental and intellectual love to goodness : That is , they approve , and like it in their minds , and would practise it also , were it not for the prevalent biass of flesh and sense . And hence it will follow likewise , That the same may approve and respect good men ; They may reverence and love them for their Charity , Humility , Justice and Temperance , though themselves are persons of the contrary Character ; yea , they may have a great and ardent affection for those that are eminently pious and devout , though they are very irreligious themselves . The conscience of vertue , and of the excellency of Religion , may produce this in the meer natural man , who is under the dominion of vile inclinations and affections ; and therefore , neither is this a good mark of godliness . Our love to God and goodness will not stead us , except it be prevalent . And as the love described , may be natural , and a meer animal man may arrive unto it : So , ( 2. ) He may to an extraordinary zeal for the same things that are the objects of his love . Hot tempers are eager , where they take either kindness or displeasure . The natural man that hath an animal love to Religion , may be violent in speaking , and acting for things appertaining to it . If his temper be devotional and passionate , he becomes a mighty zealot , and fills all places with the same of his godliness : His natural fire moves this way , and makes a mighty blaze . Ahab was very zealous , and 't is like 't was not only his own interest that made him so , 2 Kings 10. 16. The Pharisees were zealous people , and certainly their zeal was not always personated , and put on , but real ; though they were Hypocrites , yet they were such , as in many things deceived themselves , as well as others . They were zealous for their Traditions , and they believ'd 't was their duty to be so . St. Paul while a persecutor , was zealous against the Disciples , and he thought he ought to do many things against that name . And our Saviour foretells , that those zealous Murderers that should kill his Saints , should think , They did God good service in it , John 16. 2. So that all the zeal of the natural man is not feigning , and acting of a part ; nor hath it always evil objects . The Pharisees were zealous against the wickedness of the Publicans and Sinners . Zeal , and that in earnest , and for Religion may be in bad men . But then , this is to be noted , that 't is commonly about opinions or external rites , and usages , and such matters as appertain to first Table Duties , while usually the same men are very cold , in reference to the Duties of the Second : And when Zeal is partial , and spent about the little things that tend not to the overcoming the difficulties of our way , or the perfecting of humane nature , 't is a meer animal fervour , and no Divine Fire . And the natural man , the Seeker that shall not enter , may grow up to another height that looks gloriously , and seems to speak mighty things . As , ( 3. ) He may have great comforts in religious meditations , and that even to rapturous excesses . He may take these , for sweet Communion with God , and the joys of the Holy Ghost , and the earnest of Glory , and be lifted up on high by them , and enabled to speak in wonderful ravishing strains ; and yet notwithstanding be an evil man , and in the state of such as shall be shut out . For this we may observe , That those whose complexion inclines them to devotion , are commonly much under the power of melancholy ; and they that are so , are mostly very various in their tempers ; sometimes merry , and pleasant to excess ; and then plung'd as deep into the other extream of sadness and dejection ; one while the sweet humours enliven the imagination , and present it with all things that are pleasant and agreeable ; And then , the black blood succeeds , which begets clouds and darkness , and fills the fancy with things frightful and uncomfortable : And there are very few but feel such varieties , in a degree , in themselves . Now while the sweet Blood and Humours prevail , the person whose complexion inclines him to Religion , and who hath arrived to the degrees newly discours'd of ( though a meer natural man ) is full of inward delight , and satisfaction ; and fancies at this turn , that he is much in the favour of God , and a sure Heir of the Kingdom of Glory ; which must needs excite in him many luscious , and pleasant thoughts : and these further warm his imagination , which , by new , and taking suggestions still raiseth the affections more ; and so the man is as it were transported beyond himself ; and speaks like one dropt from the Clouds : His tongue flows with Light , and Glories , and Communion , and Revelations , and Incomes ; and then , believes that the Holy Ghost is the Author of all this , and that God is in him of a Truth , in a special way of Manifestation and Vouchsafement . But when melancholick vapours prevail again ; the Imagination is overcast , and the Fancy possest by dismal and uncomfortable thoughts ; and the man , whose head was but just before among the Clouds , is now grovelling in the Dust : He thinks all is lost , and his condition miserable ; He is a cast-away , and undone ; when in the mean while , as to Divine favour , he is just where he was before , or rather in a better state , since 't is better to be humbled with reason , than to be lifted up without it . Such effects as these do meer natural passions and imaginations produce , when they are tinctured and heightned by religious melancholy . To deny ones self , and to overcome ones passions , and to live in a course of a sober Vertue , is much more Divine than all this . 'T is true indeed , and I am far from denying it , that holy men feel those joys and communications of the Divine Spirit which are no fancies ; and the Scripture calls them great peace , Psal . 119. 165. and joy in believing , Rom. 15. 13. and the peace of God that passeth all understanding , Phil. 4. 7. But then , these Divine Vouchsafements are not rapturous , or ecstatical : They are no sudden flashes that are gone in a moment , leaving the Soul in the regions of sorrow , and despair ; but sober lasting comforts , that are the rewards and results of vertue ; the rejoycings of a good Conscience , 2 Cor. 1. 12. and the manifestations of God to those rare souls , who have overcome the evils of their natures , and the difficulties of the way , or are vigorously pressing on towards the mark , Phil. 3. 14. But for such as have only the forms of Godliness I have mentioned , while the evil inclinations and habits are indulged , ( whatever they may pretend ) all the sweets they talk of , are but the imagery of dreams , and the pleasant delusions of their fancies . THus I have shewn how far the meer animal Religion may go , in imperfect striving : And now I must expect to hear , ( 1. ) That this is very severe , uncomfortable Doctrine ; and if one that shall eventually be shut out , may do all this , what shall become of the generality of Religious men that never do so much ? And if all this be short , what will be available ? who then shall be saved ? To which I Answer , That we are not to make the measures of Religion and Happiness our selves ; but to take those that Christ Jesus hath made for us : And he hath told us , That except our Righteousness exceed the Righteousness of the Scribes and Pharisees , we shall in no wise enter into the Kingdom of Heaven , Mat. 5. 20. Now the Scribes and Pharisees did things in the way of Religion , that were equal to all the particulars I have mentioned ; yea they went beyond many of our glorious Professors , who yet think themselves in an high form of Godliness . They believed their Religion firmly , and Prayed frequently and servently , and Fasted severely ; They were exact , and exceeding strict in the observation of their Sabbaths , and hated scandalous and gross sins ; and were very punctual in all the duties of outward Worship ; and in many things supererogated and went beyond what was commanded : Such zealous people were They ; and They separated from the conversations and customs of other Jews , upon the account of their supposed greater Holiness and Purity . These were heights to which the Pharisees arrived ; and a good Christian must exceed all this : And he that lives in a sober course of Piety and Vertue ; of self Government , and humble submission to God ; of obedience to his Superiors , and charity to his Neighbours : He doth really exceed it , and shall enter , when the other shall be shut out . So that , when our Saviour saith , that the Pharisaick Righteousness must be exceeded , the meaning is not , That a greater degree of every thing the Pharisees did , is necessary ; but we must do that which in the nature and kind of it is better , and more acceptable to God , viz. That whereas they placed their Religion in strict Fastings , and nice observations of Festivals ; in loud and earnest Prayers , and zeal to get Proselytes ; we should place ours , in sincere subjection of our wills to the will of God ; in imitation of the life of Christ , and obedience of his Laws ; in amending the faults of our natures and lives : in subduing our Passions , and casting out the habits of evil : These are much beyond the Religion of the Fanatick Pharisee ; not in shew and pomp ; but in real worth , and divine esteem . So that , upon the whole , we have no reason to be discouraged , because They that do so much are cast out ; since , though we find not those heats , and specious things in our selves which we observe in them , yet if we are more meek and modest , and patient , and charitable , and humble , and just , our case is better ; and we have the Power of Godliness , when theirs is but the Form ; And we , whom They accounted Aliens and Enemies , shall enter ; while they , the presumed friends and domesticks , shall be shut out . But ( 2. ) I expect it should be again objected against this severity of Discourse , That our Saviour saith , Mat. 11. 20. That his yoke is easie , and his burden is light : which place seems to cross all that hath been said about the Difficulties of Religion . And 't is true it hath such an appearance , but 't is no more ; For the words look as cross to the expressions of the same Divine Author , concerning the straitness of the Gate , and narrowness of the Way , as to any thing I have delivered from those infallible sayings . Therefore to remove the semblance of contrariety , which the objected Text seems to have to those others , and to my Discourse , we may observe , That when our Saviour saith , that his yoke is easie , the word we read is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth very good , excellent , gracious ; and the meaning I suppose is , That his Precepts had a native beauty and goodness in them ; That they are congruous and sutable to our reasonable Natures , and apt instruments to make us happy ; In which sense , this expression hath no antipathy to the Text , or to any thing I have said . And whereas 't is added , [ My Burden is light ] I think by this we are to understand , That his Commands are not of that burdensome nature , that the Ceremonies of the Jewish Laws were : Those were very cumbersome , and had nothing in their nature to make them pleasant and agreeable ; whereas his Religion had no expensive , troublesome Rites appendant to it ; nor did it require any thing but our observation of those Laws which eternal Reason obligeth us to , and which of our selves we should choose to live under , were we freed from the intanglements of the World , and interests of Flesh . So that neither doth this Objection signifie any thing against the scope of my Discourse . ANd now I come to Apply what I have said ; and the things I have to add will be comprehended under these two Generals ( 1. ) Inferences , and ( 2. ) plain Advice in order to practice . I begin with the Inferences and Corollaries that arise from the whole Discourse . And , ( 1. ) We may collect , What is the state of Nature , and What the state of Grace . We have seen that 't is the great business of Religion to overcome evil Inclinations , and the prevailing influence of sense and passion , and evil customs and example and worldly affections ; And therefore the state of Nature consists in the power and prevalency of These . This is that the Scripture calls the Old man , Eph. 4. 22. The Image of the earthy , 1 Cor. 15. Flesh , Gal. 5. 17. Death , Rom. 7. 24. Darkness , Joh. 3. 19. and old leven , 1 Cor. 5. 7. On the contrary , The state of Grace is a state of sincere striving against them ; which if it keeps on , ends in Victory . And this is call'd Conversion , Acts 3. 19. and Renovation , while 't is in its first motions ; And the Divine Nature , 2 Pet. 1. 4. the Image of the Heavenly , 1 Cor. 15. 20. The Spirit , Gal. 5. 16. Light , Ephes . 5. 8. and Life , 1 Joh. 3. 14. when 't is arriv'd to more compleatness and perfection . For our fuller understanding this , we may consider , That Grace is taken ( 1. ) for Divine favour ; ( 2. ) for Christian Vertue . As it signifies Divine favour , so it is used , ( 1. ) For those helps and aids God affords us , viz. the Gospel , Joh. 1. 17. and the influences of his Spirit , 1 Cor. 12. 9. In this sense we are deliver'd from the state of Nature by Baptism , viz. We are intitled to divine helps , which is a kind of regeneration ; for we are born in a condition of impotence , and weakness , and destitution of spiritual assistances ; This is the world of meer nature ; But then in Baptism , we are brought into the world of the Spirit , that is , are put under its influences , and are assured of its aids , and so are morally born again ; Not that this Regeneration alone will save us , without our endeavours ; it imports only an external relation , and right to priviledges , and by these we may be powerfully assisted in our striving , if we use them . But then ( 2. ) Grace , as it signifies divine favour , implies his special love and kindness , such as he vouchsafes to holy and vertuous men ; so that we may observe that there may be a distinction between a state of Grace , and a state of salvation . A state of Grace in the former sense , is a condition assisted by the influences of Gods Spirit , and all baptized persons are in that . But if they use not those helps , they are not in Gods special favour ; and so not in a state of Salvation . But when those assistances are duly imployed , and join'd with our sincere endeavour , then the person so using them , is in a state of Salvation also ; and in God's special love and favour . Thus of the state of Grace in the first sense , as taken for divine favour . ( 2. ) The word is also used for Christian Vertue , 2 Pet. 3. 18. and Vertue is call'd Grace , because 't is wrought in us by the assistance of Gods Spirit and the light of the Gospel , which are divine favours ; and to be in a state of grace in this sense , is to be a virtuous man , which supposeth divine aids , and intitles to divine love . These things I have taken an occasion thus briefly to state ; because there is oft-times much confusion in means discourses about Grace and Nature , from which much trouble and many controversies have arisen . And by what I have said also in these brief hints , the doctrine of our Church in the office of Baptism , may be understood clearly , and will appear to be very sound and true , notwithstanding the petty exceptions of confident Dissenters . ( II. ) I may infer , That the great Design of Religion and the Gospel is to perfect humane nature . The perfection of our natures , consists in the subjection and subordination of the affections and passions to the Mind , as it is enlightned , and directed by the divine Laws , and those of Reason . This is the state of integrity , in which we were first made ; and we lost it by the rebellion of our senses and inferiour powers , which have usurpt the government of us ever since . Here is the imperfection and corruption of our natures . Now Religion designs to remove and cure these ; and to restore us to our first , and happy state . It s business is not to reform our looks , and our language ; or to model our actions , and gestures into a devout appearance ; not only to restrain the practice of open prophaneness and villany ; nor to comfort us with the assurance of Gods loving us we know not why : But to cure our ill natures , to govern our passions , to moderate our desires , to throw out pride and envy , and all uncharitable surmisals , with the other spiritual sorts of wickedness ; and thereby to make us like unto God , in whom there is no shadow of sin , or imperfection ; and so to render us fit objects of his delight , and love . So that whatever doth not tend to the making us , some way or other really better : better in our selves , and better in all Relations , as fathers , and children , and husbands and wives , and subjects , and governours , and neighbours and friends , is not Religion ; It may be a form of Godliness , but 't is nothing to the life , and power . And where we see not this effect of Religion , let the professor of it be never so high and glorious in his profession , we may yet conclude that either his Religion is not good , or that he only pretends , and really hath it not . This I take to be a consideration of great moment and great certainty , viz. That Christian Religion aims at the bettering and perfecting of our natures . For the things it commands relate either to worship or virtue . The instances of external worship are prayer , and praise ; both which are high acts of gratitude and justice , and they fit us for divine blessings , and keep us under a sense of God , and prepare us for union with him , which is the highest perfection of which the creature is capable . Thus the outward acts of worship tend to our happiness ; and the inward do infinitely the same . These are , Faith , and Love , and Fear . Faith in God supports and relieves us in all afflictions , and distresses . The love of him is a pleasure and solace to us in all losses and disappointments , since he is an object most filling , and satisfying ; and one that cannot be lost , except we wilfully thrust him from us . Fear of God hath no torment ; 'T is no slavish dread of his greatness and Power ; but a reverence of his perfections , and a lothness to offend him ; and this disposeth us also for the communications of his grace , and love , Psal . 85. 9. And this it doth by congruity , and its own nature ; which is to be said likewise of the others . So that they would make those happy that practise them , whether they had been positively enjoyn'd , or not ; And though no express rewards had been annext unto them . There are other two acts of worship which Christianity requires , which are instituted and positive , and respect Christ our Lord ; They are , the Sacraments ; Baptism , and the Lords Supper ; both which are holy Rites of high signification ; and seals of an excellent Covenant between God and us , assuring us of pardon of sins , and all divine favours , upon the conditions of our Faith , and repentance ; and more firmly obliging us to holy obedience , and dependance ; The only way in which we can be happy . Whence we see briefly , that all the parts of worship which Christianity binds upon us , tend to our perfection and Felicity . And all the vertues that it commands do the same ; both those that respect us in a personal capacity , and those others that relate to us as members of Societies . Thus humility , recommended Mat. 5. 3. Meekness blest , ver . 5. purity , ver . 8. are vertues that accomplish our particular persons , and make us happy in our selves . For of Pride cometh Contention , Prov. 13. 10. And a great part of our troubles arise from stomach and self-will ; which humility cures . Meekness also takes away the occasion of the numerous mischiefs we run into through the rage and disorder of our passions ; and 't is in it self a great beauty and ornament , since it ariseth from the due order , and government of our faculties . Purity which comprehends temperance of all sorts , frees us from the tormenting importunity of those desires that drag us out of our selves , and expose us to sin , and folly , and temptation , and make us exceeding miserable ; besides which it is a perfection that renders us like unto God , and the blest Spirits of the highest rank . And Christian vertues do not only accomplish , and make us happy in our particular persons , but they do the same in our publique capacities ; They dispose us to a quiet obedience to our governours without murmuring , and complaining ; and thereby the publique peace is secured ; and all good things else in that . But there are other vertues that Christianity enjoyns , which have a more direct tendency to the happiness of others , as Justice , Mat. 7. 12. Charity , 1 Cor. 13. Loyalty , Rom. 13. and all other publique vertues may , I think , be comprehended under these . Where there is no Justice , every man preys upon another , and no mans property is safe . Where Charity is wanting , Jealousies , hatreds , envying , back-bitings , and cruelties abound , which render the world deplorably unhappy . Where there is not Loyalty and conscionable submission to Governours , the publick is upon every occasion of commotion , involv'd in infinite miseries , and disasters . So that all the precepts of our Religion are in their own nature proper instruments to make us happy ; and they had been methods of Felicity to be chosen by all reasonable creatures , though they had never been required by so great , and so sacred an Authority . These things I have said , because I could not choose but take this occasion to recommend the excellency , and reasonableness of our Religion ; And I have done it but only in brief hints , because it ariseth but upon a Corollary from my main subject , and from this I infer further , ( III. ) That Christianity is the height , and perfection of morality . They both tend to the real bettering , and accomplishment of humane nature : But the rules and measures of moral Philosophy were weak and imperfect till Christ Jesus came ; He confirmed and enforced all those precepts of vertue , that were written upon our hearts ; and cleared them from many corruptions that were grown upon them , through ignorance and vice , the glosses of the Jews , and false conceits of the Gentiles ; and he inforced them anew by his Authority and the knowledge he gave of divine aids , and greater rewards , and punishments , than were understood before ; yea he enlarged them in some instances ; such as , loving enemies and forgiving injuries . Thus Christ Jesus taught morality , viz. the way of living like men ; And the 5th Chapter of Matthew is an excellent Lecture of this kind . So that to disparage morality , is to disgrace Christianity it self ; and to vilifie one of the ends of Christs coming into the world . For all Religion and all duties respect either God , our neighbour , or our selves ; and the duties that relate to these two last , are acknowledg'd moral vertues . The Apostle St. James counted these Moralities of visiting the Widow and Fatherless , to be the pure Religion and undefiled , Jam. 1. 17. and the Prophet Micah intimates , that those moral vertues of Justice and mercy were some of the main things that God required of us , Micah 6. 8. Our Saviour saith that the whole Law is summ'd up in these two , to love God with all our souls , and our neighbour as our selves , Matth. 22. 13. which latter contains the duties of morality . And that which the grace of God in the Gospel teacheth , according to St. Paul is , to live soberly , righteously , and godly in this present world , Tit. 2. 11. There is no godliness without morality . All the fruits of the Spirit reckon'd up Gal. 5. 22. are moral vertues . And when we are commanded to grow in grace , 2 Pet. 3. 18. vertue is partly understood . For one branch of what is call'd Grace in us , is moral vertue , produced by divine aids , Christian principles , and incouragements ; though 't is true , the world is extended to those duties that relate immediately to God also . By which we see how ignorantly , and dangerously those people talk , that disparage morality as a dull , lame thing of no account , or reckoning . Upon this the Religion of the second Table is by too many neglected ; and the whole mystery of the new Godliness is lay'd in frequent hearing , and devout seraphick talk , luscious fancies , new lights , incomes , manifestations , in-dwellings , sealings , and such like . Thus Antinomianism , and all kinds of Fanaticism have made their way by the disparagement of morality , and men have learnt to believe themselves the chosen , pretious people , while their hearts have been full of malice , and bitterness , and their hands of violence , while they despised dominions , and spake evil of dignities , rebell'd against the Government , destroyed publique peace , and endeavoured to bring all into misery and confusions . 'T is this diabolical project of dividing morality from Religion that hath given rise and occasion to all these villanies . And while the Practisers of such things have assumed the name of the only Godly , Godliness it self hath been brought into disgrace by them ; and Atheism incouraged to shew it self , in open defiance to Religion . Yea , through the indiscretions , and inconsiderateness of some preachers , the fantastry , and vain babble of others , and the general disposition of the people to admire what makes a great shew , and pretends to more than ordinary spirituality ; things are , in many places , come to that pass , that those who teach Christian vertue and Religion , in plainness and simplicity without senseless phrases , and fantastick affectations , shall be reckon'd for dry moralists , and such as understand nothing of the life , and power of Godliness . Yea , those people have been so long used to gibberish and canting , that they cannot understand plain sense ; and vertue is become such a stranger to their ears , that when they hear it spoken of in a Pulpit , they count the preacher a broacher of new divinity ; and one that would teach the way to heaven by Philosophy : And he escapes well , if they do not say , That he is an Atheist , or that he would reconcile us to Gentilism , and Heathen Worship . The danger and vanity of which ignorant humour , the contempt of morality , is apparent in the whole scope of my Discourse , and therefore I add no more concerning it here ; but proceed to another Inference , which is , ( IV. ) That Grace and the new nature , make their way by degrees on the Soul ; for the difficulties will not be removed nor the corrupt nature subdued all at once . Habits that grow by repeated acts , time , and continuance , will not be expelled in a moment . No man can become greatly evil or good , on a sudden . The Path of the just shines more and more to a perfect day , Prov. 4. 18. We do not jump from darkness into full light . We are not fully sanctified and converted in an instant . The day begins in an insensible dawn , and the Kingdom of heaven is like a grain of Mustard seed , Mat. 13. 31. It doth not start up presently to the stature of a tree . The Divine birth begins like the Natural , in an imperfect embryo . There are some seeds of Knowledge and Goodness that God hath sown in our natures ; these are excited by the Divine Grace and Spirit to convictions , which proceed to purposes ; these to resolutions , and thence we pass to abstinence from all gross sins , and the performance of outward Duties ; and so at last by degrees , to vigorous attempts , for the destruction of evil habits and inclinations . When Grace is arrived to this eminent growth , 't is very visible , as the Plant is when 't is above the ground : But the beginnings of Conversion are not ordinarily perceived . So that to catechize men about the punctual time , and circumstances of their Conversion , is an idle device , and a great temptation to vanity and lying . Who can tell the exact moment when the night ends , and the dawn enters ? 'T is true indeed , the passage from the excesses of Wickedness , which begins in some extraordinary horrors and convictions , is sometimes very notable ; but 't is not so in all , or most . The time of St. Paul's conversion was eminent , but that change was from great contrarieties and miraculous , and therefore 't is not to be drawn into instance . Both the beginnings and minute progressions of Grace , are usually undiscerned : We cannot see the Grass just putting out of the earth , or actually growing ; but yet we find that it doth both . And Grace is better known in its fruits , than in its rise . By their Fruits ye shall know them , saith our Saviour , Mat. 12. 33. and the same way we may know our selves . ( V. ) We see that there is an Animal , as well as a Divine Religion : A Religion that is but the effect and modification of complexion , natural fear and self-love . How far these will go , we have seen , and how short it will prove in the end . The not noting this hath been the sad occasion of deceiving many . Some observing great heats of zeal and devotion in the modern Pharisees , take these to be the Saints and good people ; believing all the glorious things which they assume to themselves : When others , that know them to be envious and malitious , unjust and covetous , proud and ungovernable , and cannot therefore look on them as such choice holy people , are apt to affirm all to be hypocrisie and feigning . In which sentences , both are mistaken for want of knowing that there is a meer Animal Religion , that will produce very specious and glorious effects : So that though the Pharisee Prays vehemently , and Fasts severely , and talks much of the love of God , and delights greatly in hearing , and pious Discourse , and will suffer all things for what he calls his Conscience ; yet he is not to be concluded a Saint from hence , because the meer Animal Religion may put it self forth in all these expressions . And though this Professor be a bad man , proud and covetous , malicious and censorious , Sacrilegious and Rebellious , yet we cannot thence be assured that he is an Hypocrite , in one sense , viz. such an one as feigns all that he pretends : But we may believe that he is really so affected with Hearing and Praying , and devout Company , as he makes shew , and yet for all this , not alter our opinion of his being an evil man : since the Animal Religion will go as far as the things in which he glories . There is nothing whereby the common people are drawn more easily into the ways of Sects and Separations , than by the observation of the zeal and devotion of those of the factions : These they take to be Religion , and the great matters of Godliness , and those the religious and only godly people . And so first they conceive a great opinion of them , and then follow them whithersoever they lead . For the generality of men are tempted into Schism and Parties , not so much by the arguments of dissenters , as by the opinion of their Godliness , which opinion is grounded upon things which may arise from the meer Animal Religion , and very commonly do so . This they understand not , and by this ignorance are betrayed into the snare of Separation , to the disturbance of the Peace of the Church , and their own great hurt and inconvenience . Whereas could they be made to know and consider , that complexion and natural passions may bring forth all these fruits , they might be secured by this means against the tempting imposture ; and learn , that Meekness and Patience , Affability and Charity , Justice , and a Peaceable , humble temper , are better arguments of Saintship than all these . Thus a great mischief might be prevented ; and there is another that might be remedied by the same Observation : The inconvenience is this , While the enemies of Factions object Hypocrisie to them , affirming that all they do and say , is meer personating and pretence ; they confirm and settle those people in their way ; for many of them know , that they are in earnest , and consequently , that their opposers are mistaken in their judgements concerning them ; by which they are better establisht in their own good opinion , and hardned against conviction ; whereas , did they consider such things as I have suggested , about the Animal Religion , and grant to them that they may be serious , believe themselves infinitely , and feel all those Warmths which they pretend , and yet be evil men , and far enough from being Godly ; Did they shew them , that all their zeal and Devotion , and more and greater than theirs , may arise from a principle that hath nothing Divine and supernatural in it : They would thereby strike them in the right vein , and bring them down from the high perch , whereon , by their false marks , they had placed themselves ; and thereby disabuse them , and prevent the abuse of others . ( VI. ) We see how we may know our state , whether it be that of Grace and Life ; or the other sad one of Unregeneracy and Death . The state of Grace is a motion towards the recovery of the Divine Image , and a victory over our selves , and all corrupt inclinations and affections . The state of Unregeneracy and Death , is the continuance under the power and prevalency of sense , passion , and evil habits . Now when 't is question'd by our selves in which of these states we are ; it must be supposed that we are arrived at something of Religion : For the grosly wicked cannot but know what their condition is . And the way I would propose to those others , who are yet uncertain , is this , viz. To take notice , Whether they really design , and make any progress in Goodness . Every motion indeed cannot be felt or perceived ; but if we go on , though never so insensibly , time will shew that we are grown . If we consider what are our particular defects , and studiously apply proper instruments to remove them : if we find success in those indeavours , and that we are better this year than we were the former ; That our Passions are better governed , and our inordinate affections more restrained , and our evil habits and inclinations less powerful with us , 't is an infallible sign , that we live and are in a state of Grace ; that we shall at last arrive to a perfect man in Christ Jesus , Eph. 4. 13. and shall attain if we faint not , 2 Cor. 4. 1. Whereas on the other hand , if we come to some hopeful pitch , and stand still there ; if sin and temptation be as powerful with us now , as they were a year ago , and our inclinations and passions just at the same pass ; we are in a bad state , and dead . While the Plant grows , it lives , and may become a great tree , though at present it be but small : whereas that whose stature is bigger , and more promising , if it proceeds not , decays and comes to nothing . Though we are imperfect , if we are striving and going towards perfection ; God overlooks our Infirmities , and pardons them for Christ's sake . This is our sincerity , and an effect of true Faith. But if on the other hand , we think our selves well , and do not always attempt forwards , our state is bad , and our sins will be imputed : Be our pretences what they will , our Faith is not sincere , and will not stead us . When we get to a certain pitch in Religion , and make that our state , 't is an argument that our Religion was meerly Animal ; and but a mode of complexion , self-love , and natural fear . When we overcome some sins , and are willing to spare and cherish others , 't is a sign that we are not sincere in our attempts upon any , and that what we have done , was not performed upon good and divine motives . Sincerity is discovered by growth , and this is the surest mark that I know of Tryal . So that we have no reason to presume , though , as we think , we have gone a great way , if we go not on . Nor on the other side , have we any to despair , though our present attainments are but small , if we are proceeding . The buds and tenderest blossoms of Divine Grace , are acceptable to God ; when the fairest leaves of the meer Animal Religion are nothing in his esteem . This is a great advantage we have from the Gospel , that imperfection will be accepted , where there is sincerity ; whereas according to the measures of exact and regorous Justice , no man could be made happy in the high degree of glory , but he that was perfect , and whose victories were absolute . ( VII . ) It may be collected from our Discourse , Wherein the Power of Godliness consists , viz. In a progress towards perfection , and an intire victory over all the evils of our Natures . The Forms of Godliness are not only in the ceremonies of Worship , and external actions of feigned Piety ; But all the fine things of the Animal Religion are of this kind ; and they are the worst sort : By the grosser Forms men hardly deceive others ; by these they effectually gull themselves . So that many that vehemently oppose Forms , are the greatest Formalists . Forms of Worship may well agree with the Power of Godliness ; whenas zeal against Forms , may be a Form it self ; whatever makes shew of Religion , and doth not make us better , that 's a Form , at least to us . There are Spiritual Forms , as well as those of the other sort , and these are most deadly . Poyson is worst in Aqua Vitae . He that speaks his Prayers ex tempore with vehemence and loudness , if he strive not against ill nature and self-will , is as much a Formalist , as he that tells his Prayers by his Beads , and understands not one word he saith . And those that run away from Forms in Churches , meet more dangerous ones in Barns and private corners . Orthodox Opinions , devout Phrases , set Looks , melting Tones , affected Sighs , and vehement Raptures , are often meer Forms of Godliness , that proceed from the Animal Religion , which it self is a Form likewise . O that the observers of so many motes in their Brethrens eyes , would learn to throw out the Beams of their own ! The Form of Godliness that pretends it self to be no more , is not so hurtful : But the Forms , that call themselves the Power , are deadly . 'T is the Formality and Superstition of Separatists that keeps on the Separation : They contend for fancies and arbitrary trifles ; We for order and obedience . The people are abused by names , and being frighted by the shadows of Superstition and Formality , they run into the worst Formality , and silliest Superstition in the World. The Kingdom of Heaven consists not in meats and drinks , Rom. 14. 17. neither in Circumcision , nor Uncircumcision , 1 Cor. 7. 19. not in zeal for little things , nor in zeal against them ; both the one and the other are equally formal . The power of Religion lies in using Divine aids heartily and constantly , in order to the overcoming the Difficulties of our way . This Godliness is not exercised so much in reforming others , as our selves : The chief design is to govern within , and not to make Laws for the World without us . This is that Wisdom that is from above , which is pure and peaceable , Jam. 3. 17. It makes no noise and bluster abroad , but quietly minds its own business at home . So that certainly the best men have not always had the greatest fame for Godliness ; as the wisest have very seldom been the most popular . They are the effects of the Animal Religion that make the biggest shew . The voice of true Religion is heard in quiet , it sounds not in the corners of the street . The power of Godliness is seen in Justice , Meekness , Humility , and Charity , things that look not so splendidly as the Spiritual Forms . And thus of the Inferences and Corollaries that may be drawn from my Discourse , which though they cannot all be inferred from any of its minute and separated parts , yet they lie in the design and contexture of the whole . I Come now to the Advice for Practice . The way of Happiness is difficult , but the difficulties may be overcome by striving . A little will not do ; many seekers are shut out ; what remains then , but that we perswade our selves to strive , and that diligently ; with constant resolution and endeavour ? We were made for Happiness , and Happiness all the World seeks : who will shew us any good ? Psal . 4. 6. is the voice of all the Creatures . We have sought it long in emptiness , and shadows ; and that search hath still ended in shame and disappointment . Where true substantial Felicity is , we know , and the Way we know , Joh. 14. 4. It is not hid from us in Clouds and thick Darkness ; or if it were , 't were worth our pains to search after it . It is not at so great a distance , but it may be seen , yea , it may be brought so near as to be felt . Though the way is strait , yet 't is certain ; or if it were otherwise , who would not venture his pains upon the possibility of such an issue ? Many difficulties are in it ; but our Encouragements and Assistances are infinite . The love of God , and the gift of his son ; the blood of Christ , and his intercession ; the aids of the Spirit , and the directions of the Gospel ; the Invitations and Promises , the rare Precepts , and incomparable Examples of those holy men that have gone before us : These are mighty helps and great motives to assist us in striving , and to quicken us to it . Let us then arise in the strength of Faith , and in the encouragement of those aids , and attempt with courage upon the Difficulties of our way . Let us ingage our deepest Resolutions , and most diligent endeavours . Here is no need to deliberate , the things are necessary , the benefits unspeakable , and the event will be glorious . It is no Question , I hope , whether God , or the Creature is to be first chosen ; whether Heaven or Hell be better ? and therefore there is no cause that we should stay and consider ; we cannot be rash here , we cannot hurt our selves by a too sudden ingagement ; we have delayed too long already , and every moment we sit still , is one loss to our Duty , and our Happiness . Let us resolve then , and begin with courage , and proceed with diligence , 't is our End and Felicity for which we are to strive ; and every thing is active for its End and Perfection . All Creatures are diligent in serving the Designs of Providence ; the Heavens are in restless motion , and the Clouds are still carrying about their fruitful Waters ; the sluggish Earth it self is always putting forth in variety of Trees , and Grass , and Flowers ; the Rivers run towards the Sea , the Brooks move towards them , and the Sea within it self . Thus all things even in inanimate Nature may mind us of acting towards our end . And if we look a little higher , the Beasts of the Field , the Fowls , and Cattel , and creeping things are diligent in striving after the good and perfection of their Natures , and Solomon sends the Sluggard to those little Insects , the Ant and Bee , to teach him activity and diligence , Prov. 6. 6. And shall the Beasts act more reasonably than the professed Sons of Reason ? May it not shame us , that we need Instruction from the Creatures that have no understanding ? With what face can we carry our heads so high , and look down with contempt upon inferiour Animals , when they live more wisely and more regularly than we ? The Sum is , All things are incessantly moving towards an End ; and Happiness is ours , which therefore should ingage our most careful Thoughts , and most active Endeavours . We are sollicitous and diligent about things of infinitely less moment , and in effect of none , viz. uncertain Riches , sensual Pleasures , and worldly Honours ; though the way to these is sufficiently difficult and uneasie , yet we are not discouraged ; we attempt all those Difficulties with an obstinate Courage , though without promise of any equal assistance , or assurance of success . We are often defeated in our pursuits , and yet we go on . We are overmaster'd by cross events , and yet we try again . We miss our happiness , when we have attain'd our end , and yet we are as active in courting disappointment another time ; either we attain not the things we seek , or find no true satisfaction in them , or they die in our hands presently , and yet we strive . And doth not this activity about uncertain , unsatisfying Trifles , shamefully reprove our Negligence in reference to our great End , Happiness and Perfection ? In striving for which we have all the powers of Heaven to aid us , and the Word of God , and the Blood of his Son , and the experience of all that ever try'd , to assure us that we shall neither fail of the things we seek , nor of the pleasure that we expect from them . And why then do we lazily sit down , and with the Sluggard say , There is a Lion in the way , while we despise greater discouragements , when vain things are to be sought ? The Merchant doth not give off , because there are Storms , and the numerous Dangers of the Deep to be met with in his way to the Indies ; nor the Souldier lay by his Arms , because of the hazards and toils of War. And do we act courageously for petty purchases ; and faint and despond when we are to strive for Crowns and eternal Glories ? 'T is true indeed our own natural strength is small , in proportion to the Difficulties we are to encounter ; but the Grace of God is sufficient for us , 2 Cor. 12. 9. and we may do all things through Christ that strengthens us , Phil. 4. 13. Nature is weak , and imperfect , but we are not left in the condition of meer nature : For we are not under the Law but under Grace , Rom. 6. 14. We are under the influences of the holy Spirit , which will remove the mountains , and plain the way before us , if we take care to engage those aids by Faith and sincere endeavour . For this we may be sure of , that God will never be wanting to us , if we are not so unto our selves . So that the case as to our natural inability , and the assistance of Gods Spirit , seems to be thus . A man in a Boat is carried from the Harbour he designs , by the violence of the Current ; he is not able only by plying the Oar , to overcome the resistance of the Tide ; but a gentle Gale blows with him , which will not of it self carry him up against the Torrent ; Neither of them will do it single : But if he hoist the sail , and use the Oar too , this united force prevails ; and he gets happily to the Harbour . This methinks resembles our Condition ; we are carried down the Torrent of evil inclinations and Affections , our own unaided powers are too little for that great force : but the Holy Spirit is with us , It breaths upon us , and is ready to assist , if we are so to use it , and by the superaddition and ingagement of those blessed Aids , there is no evil in our natures but may be overcome . So that we have no reason to be discouraged at the apprehension of our impotence , out of weakness we shall be made strong , Heb. 11. 24. If we imploy our Talent , though it be but a very small one , we shall have more , Mat. 25. 29. And if we accept of those divine helps , and use them , what was before , to meer natural consideration , uneasie , will be pleasant and sweetly relishing . One of the greatest Difficulties in the way of Religion , is to begin : the first steps are roughest to those feet that have been unaccustomed to it . The helps and manifold incouragements we shall meet with in the Progress , will render it more agreeable and delightsome . Those very toils will be grateful ; there is scarce any great sense of pleasure , but where there is some Difficulty and Pain . Even our Work it self will be Wages . And 't is not only the End of Wisdom that is pleasantness , but the very way , Prov. 3. 17. So that though we are call'd upon to strive , and to run , and to fight , ( which words import Labour ) yet we are not required to Quit our pleasures , but to change the objects of them ; to leave the delights of Swine for those of Angels ; sensual for spiritual Satisfactions . Thus all things encourage , and invite us to strive ; God calls upon us , and our own Interests call ; Christ Jesus came to engage us to this Work , and the Holy Spirit waits to assist it . If notwithstanding all this , we sit still , our Negligence will be inexcusable and fatal : or if we arise and go a little forward , and then lay us down to take our ease and rest , our state ( in the judgement of one that knew ) will be worse , more desperate , and excuseless , 2 Pet. 2. 21. I Conclude all then , in the words of the Blessed Apostle , 1 Cor. 15. Therefore my beloved Brethren , be ye stedfast , unmoveable , always abounding in the work of the Lord , forasmuch as ye know that your Labour is not in vain in the Lord : To him be Glory and Honour henceforth , and for ever . Amen . SERMON II. Catholick Charity . Preach'd to the Lord Mayor , and Aldermen OF LONDON . The Third Edition . SERMON II. OF Catholick Charity . 1 Pet. I. part of xxii . v. See that ye Love one another . HOW many , and how great , have been the Feuds , and still are , of this tottering , and broken Age , there is no man here so happy as to be ignorant : That such Strifes among Brethren are Unnatural , and Diabolical ; and that 't is a lovely thing to see Christians live together in Charity , and Love ; there is no Christian but will grant : but how the fatal Evil is to be cur'd , and the lovely thing is to be compast ; here 's the Knot , here 's the Difficulty : To endeavour the reconciling Extreams that are so divided , looks like a design to perswade a friendship between the Winds and Waves : 'T is very strange that Christians should be so at odds , whose Religion is Peace , and Love , and the reasons of whose differences are so small , in proportion to the degree of their Animosities : Our GOD is One , and we have the same common SAVIOUR ; we profess one GOSPEL , and believe the same Creeds ; we have the same SACRAMENTS , and the same fundamental ORDINANCES : And since we are agreed in These , what is there left , that is worth the heat of a Dispute ? what , that can justifie a Division ? Certainly , it is not mens Principles that keep them so at odds , there is somewhat more in the matter ; there is something wanting that would heal our Breaches , and compose our Divisions : Love would heal us , if we would be healed . Now in a general Combustion , 't is every Christians Duty to bring what Water he can , to throw upon the Flames ; especially it is the office of the Ministers of Peace , to endeavour to promote it . 'T is a plain subject ; but such are most necessary , and this is most seasonable ; seasonable at all times , but principally in these , wherein 't is hard to discern by the practice of Christians that the Duty of Love hath any thing to do with Christianity : And yet this is a vital grace of our Religion : 'T is the Law and Gospel in a word ; for Love is the fulfilling of the Law , and the Gospel is a Law of Love ; And 't is very strange , and very sad , that an Age , which hath so much of light and faith in the pretence , should have so little of Charity and love in the practice ; especially , since that light , which is from above , is full of Benignity , and Goodness ; and that Faith , which is truly Divine , worketh by love . This is that which our Apostle recommends in the words , and I have chosen it for my present subject : In Discoursing it , I shall shew you , ( 1. ) The Necessity of the Duty , ( 2. ) It s Extent , ( 3. ) The Excellency of it ; and ( 4. ) propose some Means to assist us towards the attainment of this Generous , and Catholick Spirit . FOR the ( 1. ) The Necessity of the Duty ; the whole Scripture is so full , and so express in enjoyning it , that methinks I might be excused from a labour , that would seem superfluous to one , that knows the Gospel , and not the practice of those that profess it : But because the Christianity of most Christians is , ( if I may so speak ) quite another thing from the Christianity of CHRIST ; it will be necessary to mind them what HIS was , that they may be perswaded to conform theirs unto it : and though mens understandings are convinced already that Charity is their Duty ; yet there is but too much need to represent some of the vast heap of injunctions that make it so , to incline their Wills. I shall therefore briefly lay together a few of the chief instances of this kind ; that you may have the distincter sense of the reasons of your Duty , and from them , the most powerful motives to enforce it . In order to this , let us consider in short , the Injunctions of Christ , and the teachings of his Apostles . Our Saviour urgeth it as his New Commandment ; John 13. 34. and inculcates it again under the obliging form of his Command , John 15. 12. He makes it a distinguishing note of his Disciples , John 13. 35. and enjoyns them to love their Enemies , Mat. 5. 24. He mentions it as the great qualification of those on his Right hand , that shall be received into his Kingdom , Mat. 25. 34 , 35. and the want of it , as the reason of the dreadful Curse pronounced upon those miserable ones on the Left , at the solemn Judgement , ver . 41 , 42. St. Paul calls Love the fulfilling of the Law , Rom. 13. 8 , 9 , 10. and sets it in the first place among the fruits of the Spirit , Gal. 5. 22. yea , reckons it five times over under other Names in the Catalogue , viz. those of Peace , Long-suffering , Gentleness , Goodness , Meekness , ver . 22 , 23. He advanceth it above all Gifts and Graces , 1 Cor. 13. above the Tongues of Men and Angels , ver . 1. and above Prophecie , and Mysteries , and Knowledge , and Faith , ver . 2. And the beloved Disciple St. John , who lay in the Bosom of his Dear Lord , and seems to partake most of his Spirit , is transported in the commendation of this Grace . He tells us , that God is love , 1 John 4. 7. and repeats it again , ver . 16. He makes it an Argument of our being born of God , and Knowing Him , ver . 7. and the want of this an evidence of not Knowing God , ver . 8. He counts it the mark of Discipleship ; a●d the contrary , a sign of one that abideth in Death , 1 John 3. 14. He calls him a Murtherer that hates another , ver . 15. and a Lyar , if he pretends to Love God , and loveth not his Brother , 1 John 4. 20. In fine , he out-speaks the greatest heights of Praise , when he saith God is Love , and he that loveth dwelleth in God , and God in him , 1 John 4. 16. I might represent further , that we are commanded to Love without dissimulation , Rom. 12. 9. to be kindly affectioned one towards another , ver . 10. to put on the Breast-plate of Faith , and Love , 1 Thess . 5. 8. to be pitiful , and courteous , 1 Pet. 3. 8. to provoke one another to love , and to good works , Heb. 10. 24. to serve one another , Gal. 5. 13. to love as Brethren , 1 Pet. 3. 8. We are minded of Christ's New Commandment , 1 Joh. 3. 23. and of the Message which was from the beginning , That we should love one another , ver . 11. and are urged by the consideration of Gods loving us , 1 John 4. 1. Thus the Apostles exhort , and teach : and they Pray , that our Love may abound , Phil. 1. 9. and 1 Thess . 3. 12. and give solemn Thanks for it , when they have found it , 2 Thess . 1. 3. And now considering the expresness of all these places , I cannot see , but that any Duty of Religion may be more easily evaded than this ; and those who can fansie themselves Christians , and yet continue in the contrary Spirit , and Practice , may conceit themselves religious , though they live in the constant commission of the greatest sins . And if such can quiet their Consciences , and shuffle from all these plain Recommendations and Injunctions ; they have found a way to escape all the Laws of God , and may , when they please , become Christians , without Christianity : For the evidence , I have suggested to prove the necessity of this Duty , doth not consist in half Sentences , and doubtful Phrases , in fancied Analogies , and far-fetcht Interpretations ; but in plain Commands , and frequent Inculcations ; in earnest Intreaties , and pressing Importunities ; in repeated Advices , and passionate Commendations : And those whom all these will not move , are Incapable of being perswaded , against their humour , or their interest , to any Duty of Religion . So that , though I see never so much eagerness for an Opinion , or Heat for an indifferent Circumstance without the conscience of Christian Love ; I shall never call that forwardness for those little things , Zeal , or Religion : Yea , though those warm men should sacrifice their Lives to their beloved Trifles , I should not think them Martyrs ; but fear rather , that they went from one Fire to another , and a Worse . And in this I have the great Apostle to warrant me , who saith : Though I give my body to be burned , and have not Charity , it profiteth me nothing , 1 Cor. 13. 3. Thus of the First Head , the Necessity of the duty . I Come to the II. the Extent . Our Love ought , ( 1. ) To be extended to all Mankind . The more general it is , the more Christian , and the more like unto the Love of God , who causeth his Sun to shine , and his Rain to fall upon the Good , and upon the Evil. And though our Arms be very short , and the ordinary influence of our kindness and good will , can reach but to a very few , yet we may pray for all men , and desire the good of all the world ; and in these we may be charitable without bounds . But these are not all . Love obligeth us to relieve the Needy , and help the Distressed , to visit the Sick , and succour the Fatherless and Widows , to strengthen the Weak , and to confirm the Staggering and Doubting , to encourage the Vertuous , and to reprove the Faulty ; and in short , to be ready in all the offices of Kindness , that may promote the good of any man , Spiritual , or Temporal , according to the utmost of our power , and capacity . The good man is Merciful to his Beast , and the Christian ought to be Charitable to his Brother , and his Neighbour ; and every man is our Brother , and every one that Needs us , is our Neighbour : And so our Love ought to extend to all men universally , without limitation ; though with this distinction . ( II. ) That the more especial Objects of our Love ought to be those that agree with us in a common Faith , Gal. 6. 10. that is , All Christians , as Christians , and because such . Whatever makes our Brother a Member of the Church Catholick , that gives him a title to our nearer affections , which ought to be as large as that . Our Love must not be confin'd by names , and petty agreements , and the interests of Parties , to the corners of a Sect : but ought to reach as far as Christianity it self , in the largest notion of it . To love those that are of our Way , Humour , and Opinion , is not Charity , but Self-love ; 't is not for Christ's sake , but our own . To Love like Christians , is to Love his Image from whom we are so called , And that consists not in demure Looks and affected Phrases , in melting Tones and mimick Gestures , in Heats and Vehemence , in Rapture , and Ecstasie , in systems of Opinion , and scrupulosity about Nothing : But in Faith , and Patience , Innocence , and Integrity ; in Love to God , and Charity to all the World ; in a modest sweetness , and humble Deportment ; in a peaceable Spirit , and readiness to obey God , and Those He hath set over Us : Where-ever These are , there is the Image of our Lord , and There ought to be our Love ; though the persons thus affected , are Ignorant of many things , and err in many ; though they differ from us in some Opinions we count Orthodox , and walk not in the particular ways or Circumstances which We esteem Best . And thus briefly of the Extent of the Duty , we ought to Love ALL MEN , but especially ALL Christians , I descend to the Third general , viz. ( III. ) The Excellency of Christian Love , which I represent in the following particulars . ( I. ) IT is the Image of God ; and of all the graces renders us most like our Maker : For God is love , and the Lover of men ; and his tender Mercies are over all his Works : And the most sutable apprehension we can form of his Being , is , to look on him as an Omnipotent , Omniscient , Immutable Goodness . And is it not a glorious Excellency , that makes Men like the fountain of all perfection ? Our unhappy first Parents lost Paradise , by aspiring to be like God in Knowledge : and if we endeavour to be like him in Love , we shall be in the way of gaining a better Paradise than they lost . ( II. ) LOVE is the Spirit of Angels , Glorified Souls , and the best of Men. There is nothing by which the Angelical nature is so much distinguish'd from the Diabolical , as Love , and Goodness ; for the Devils have Spiritual , and Immortal natures , and great degrees of Power and Knowledge ; and those perhaps not much inferiour to what is to be found in some of the better Spirits : so that the great difference is not in the excess of natural perfections , which the Angels of Light have above those of Darkness ; but in this , that the former abound in Love , Sweetness , and Benignity ; and the latter , in Malice , Cruelty , and Revenge ; these are the very Image of Satan , and Spirit of Hell. Whereas all the Celestial Inhabitants live in the joyful exercise of uninterrupted Love and endearments : Nor is that Love confined to the blessed and glorified Company , but it sheds it self abroad upon the nether world ; and they are Ministring Spirits for our good , Heb. 1. 14. They so far Love us , that they can stoop from Heaven to serve us . There is Joy there at the Conversion of a Sinner ; and no doubt there is Love to converted Saints , and care and pity for all the rest of Men. For the spirits of the just made perfect are freed from their froward humours , and pettish natures , their mistaken Zeal , and fondness of Opinions , which straitned their Affections while they were on Earth : and now they are inlarged by the vast improvements of their Knowledge , and accomplishment of their Vertue ; by a fuller sense of Divine Love , and of their Duty ; by the genius of their company , and the imployment of the happy Place . So that in Heaven all are truly Catholick in their Affections : And the better any man is , the more he is so upon Earth : The good man makes not himself his center , nor are his thoughts wholly engrost about his own concernments ; but he is carefully solicitous for the general benefit , and never so much pleased as when he is made an instrument of Divine Goodness , to promote the interests of his Christian brethren . 'T was an high strain of Love in Moses , exprest towards the Transgressing Israelites , when he was content to be blotted out of Gods Book , rather than that their Sin should not be blotted out , Exod. 32. 32. And St. Paul was no less Zealously affectionate towards the Jews , when he said , he could wish himself accursed from Christ , viz. separated from Christian communion as a most vile and abject person , for their sakes , Rom. 9. 3. These were spirits whom Religion and Divine Love had enlarged : and the more any man advanceth in Christianity , the nearer he approacheth to this generous , heroick temper . ( III. ) LOVE is an eminent branch of the Divine Life , and Nature . Love is of God , and every one that Loveth , is born of God , saith the Apostle , 1 John 4. 7 , 8. The Divine Nature in us , is the Image of God Pourtray'd , and lively drawn upon the regenerated Soul ; and I noted before , that Love is the vital Image of our Maker ; 't is His spirit infused into us , and growing in us ; and upon that account to be preferred before all Gifts , and natural Perfections : as St. Paul hath done it in the mentioned 1 Cor. 13. And the common Gifts of the Spirit differ from this special Grace , as the Painters Picture doth from his Son : His Counterfeit may indeed , in a superficial appearance to the Eye , resemble him more than his Child ; but yet it is but an empty shadow , destitute , and incapable of his Life , and Nature : So there are a sort of Gifts , that have a spiritual appearance , and may , to those that see things at distance , or have not their senses exercised , seem more like the divine nature , than this modest vertue : But those that come near them , and are better able to discern , perceive that in themselves they are without the Divine Life , and Motion , and are meer Lifeless Pictures . And here I dare say , that the happiest faculty to Preach Plausibly , and Pray with Fluency , and Eloquence ; to Discourse Devoutly , and readily to Interpret Scripture , if it be not joyned with a benign and charitable spirit , is no participation of the God-like life and nature ; nor indeed any more Divine , than those common gifts , and natural parts , which those that think highly of themselves upon these accounts , despise . For very Evil men have been eminent in these accomplishments , and Wicked Spirits are without question endowed with them ; and they are of themselves arguments of nothing but a faculty of Imitation , a devotional Complexion , and warm Imagination : Whereas on the other hand , Charity , and Christian Love are good Evidence of a Renewed state , and nature . Our Saviour made it a Character , Joh. 13. and the Apostle concludes from it , 1 John 3. 14. By this we know that we are passed from death to life , because we love the Brethren . And if this be a Mark , and St. John be not mistaken , I doubt that some who are very gracious , by many Signs of their own , will want one of Christs , to prove their comfortable presumption . ( IV. ) LOVE is the bond and tye of Christian Communion ; How can two walk together except they are agreed ? The Church is a Body consisting of many Members , which unless they Unite , and send their mutual supplies one to another , the whole is distempered , and in the ready way to Death and Dissolution . Now Charity is that vital Cement whereby they are United , and the Soul by which the common body lives ; that whereby the League between the members is preserved , and health with it . When this decays , sad symptoms , and mortal evils follow . We see in Nature , the great Fabrick of the World is maintained by the mutual Friendship , and conspiracy of its parts ; which should they universally fall out , and break the bond of Amity that is between them ; should they act their Antipathies upon each other ; yea , should they but cease to serve one another for the general good ; the whole frame would be dissolved , and all things shuffled into their old Chaos , and Abyss . And the greatest evils that have , or can happen to the Church , have been the effects of the Decay of Charity , and those intestine Divisions that have grown up in it . From these she hath always suffered more , than from external persecutions : The flames within have consumed her , when those from without , have only sindg'd her garments . ( V. ) LOVE is the most Catholick grace , and upon that account the most excellent ; since that which promotes the good of the whole , is better than any private perfection : for which reason , things in nature will quit their particular interests , when the common good so requireth ; as heavy bodies will ascend , and light bodies descend , to prevent a chasm , and breach in Nature . Now of all the divine vertues , there is none of so large an influence , as Love ; 't is a grace designed for the good of the community , as the principle of self-Love is for the preservation of particular beings . This stirs up our endeavours for the good of others , and especially for the general good . The Church receives no wound , but Love feels the smart of it ; nor is any member of it afflicted , but Love is grieved . This is the very Spirit of our dear Lord , who was touched with a feeling of our Infirmities . And to these I add this last . ( VI. ) LOVE commends Christianity to those without , and cleanseth the Profession of it from many Spots it hath contracted within . The generality of men are not able to judge of Religions themselves , but usually reckon of them , as they do of their Professors . Whatever is excellent , or else unworthy , in a Votary of Religion , redounds to the credit , or disparagement , of the Religion he hath adopted : So that , were the charity and goodness of Christianity transcribed into the lives of Christians , it would ravish the eyes of all Beholders , and out-shine all other Professions . Men would more easily be perswaded to believe that Religion to be from God , whose Professors they saw to be so God-like . Love and goodness prevail where nothing else will ; these win and captivate the Soul ; And such conquests are better , and more noble than either those of Arts , or Arms , which only bring the body under . 'T is but small credit to any Religion to cut its way by the Sword , or gain upon the world by Power , or Policy ; That which opens it self a passage by its native loveliness , and beauty , is the most Illustrious , and makes the surest , and most generous Conquests . And were Christendom but Christian in this regard , and the Professors of the true Religion , truly Religious , that is , abounding in that charity , and goodness , which Christianity enjoyns ; our Religion would spread its wings through the World , and all contrary Professions would lie in the dust before it : Whereas the Divisions , and fatal feuds of Paganized , degenerated Christendom , are now the great partition-Wall between Us , and the Heathen-World ; yea , they are more particularly the great scandal of the Reformation , and make us the scorn of Those of Rome . And O that They that speak and pray much against the Beast , would not prove instrumental to uphold his Throne ! We expect , and hope for glorious times when the Man of Sin is faln ; and doubtless there shall be such : But then the glory of those times consists not in external rule , or dominion of the Church , but in the Universal Restauration of it to its primitive Simplicity , and Purity : Then will the Church be Glorious indeed , when all Christians shall unite upon the Foundation of an Holy Life , and the joynt Profession of the few , plain , Fundamentals of Faith : When they shall make real Goodness the Object of their affections towards each other ; and all Differences in Opinions and dispensable Practices , the Objects of their mutual Forbearance : When such times as these shall come , then doth the Reign of Christ begin : And this is the true , and wish't Millennium . Now we cannot expect those glorious days which are to Commence upon the Fall of Anti-christ , till we see all Christians sincerely set upon Destroying what is Anti-christian in themselves . Anti-christ will not be overthrown by our declaiming against Him , and spitting the fire of Rage at the Infallible Chair . It will be to better purpose for us to examine what of Anti-christianism remains in our selves : And while Rancour , and Bitterness , Rage , and Animosities upon the Account of Difference in smaller Opinions are in our Borders , Anti-christ hath a Throne among us ; and there is nothing could be so Effectual a Blow at the Root of Anti-christianism , as the exercise of Charity and Catholick Goodness . And when we see these take place , then may we Triumphantly sing forth , BABYLON IS FALN . I Come now Fourthly to the Means of attaining this excellent and Catholick Temper ; And I propose them by way of DIRECTION , CONSIDERATION , and CAUTION . The DIRECTIONS are these : ( I. ) Acknowledge worth in any man. Whatever is good is from God , and He is to be lov'd , and owned in all things ; as well in the Paint upon the Butter-flies wing , as in the glorious , uniform lustre of the Sun ; as well in the composure of the little Ant , as in the vast Bodies of the Whale , or Elephant ; In the least Herb under our feet , as well as in the Stupendous Fabrick of the Heavens over us : And moral Perfections are to be acknowledg'd , as well as these natural ones : We are to love Vertue in an Heathen , and whatever is Well , or Worthy in those , whose Apprehensions are most distant from our own : And we must take care that we make not our Relish , the Measure of Worth and Goodness : Say not this is excellent , because 't is agreeable to your particular Palates ; and that on the other hand is Vile , and Loathsom , because 't is distastful to your Gust and Genius : There are various kinds , and degrees of Excellency , which differently affect the diversity of Tempers , and Constitutions ; And , at the best , we are Imperfectly good , and therefore cannot be the Measure of it . Let us then be so Ingenuous as to own the vertue and the goodness that is in all parties , and Opinions , Let us commend and love it : This will be a means to sweeten our Spirits , and to remove the Animosities we are apt to conceive against the Persons of Dissenters ; and 't will ingage them on the other hand , to a greater kindness for us , and so Lessen our Distance , and Disagreements . There is a kind of Spirit among some , which is so different from that Charity , which thinketh no Evil , 1 Cor. 13. that it thinks nothing else concerning those of a differing Judgement , but that their Vertues are dull Morality ; and their Piety , Hypocritical Pretensions ; or what-ever Worse Ill-will can Invent , and Rage can say : They will not believe that to be a Jewel , which they find among so much supposed Rubbish . But let us take Care , that we deny not God the Honour of his Gifts , and Graces ; or proudly fancy that he hath given us the Monopoly : This is contrary to that Charity which is not puffed up , and doth not behave it self unseemly . Or , if we could modestly suppose , that there is nothing but Ignorance , and mistake among all those who are not of our Opinion ; yet however , their Vertues ought to be acknowledg'd : The Son of God was to be Worshipped , even when he lay in the Stable ; and the Ark to be owned , when among the Philistins . ( 'T is a sign that we love God for himself , if we Love him every where ) And indeed , that Worth is more to be admired that grows up in an uncultivated Soyl , and among the Weeds of Errour , and false Principles : To find a Rose , or Tulip in a Garden , is a common thing , and merits less of our regard ; but to meet with them in the High-way , or open Fields , this ingageth our nearer Notice , and recommends the Flowers to our more particular Kindness : Thus Vertue , though in all men excellent , yet 't is no more than is expected to be in Persons of Knowledge , and right Judgement ; But in the Ignorant , and Mistaken , it thrives under Disadvantages , and deserves more to be Cherish'd , and Incourag'd . And now if 't were possible to bring the divided World to these Ingenuous Acknowledgements , men would find their Spirits compos'd , and their Animosities qualified ; They would see they have Friends , even in the Tents of their Enemies ; and this , Apprehended and Own'd mutually , would be a very hopeful way to endear and reconcile us . ( II. ) Be much in the Contemplation of the Love of God. He that knows how much God hath Loved him , hath a mighty Reason to Love his Brother ; The Apostle urgeth the Argument , 1 John 4. 11. If God so Loved us , we ought also to Love one another : and he that considers , cannot choose ; for he must needs find himself sweetly Ingaged to Love God , of whose Love he is sensible ; and he that loves Him , loves all things in him : For all things are his , and he tenders every thing he hath made . The Love of God doth not confine us to his single abstracted Essence , but requires our Kindness to all that bear his Image , yea and produceth it . Seraphick Love will be Catholick ; It doth not burn like a Lamp in a Sepulchre , but 't is like the Stars of Heaven , that impart themselves to all things : And as the Planets , that receive their Light from the Sun , do not suck it in , and ingross it , but disperse , and shed it abroad upon the most distant Bodies ; in like manner , a Christian Soul that is warmed and lightned by Divine Love doth not keep it within it self , but communicates its benign Influences to all the Objects that are within its reach . The Love of God in its proper Nature is diffusive , and very opposite to Envy and Animosity ; It Dispels the Clouds , and Allays the Tempests that arise from the Body , and its Appetites ; and composeth the Soul to the Sweetest , and most even Temper ; It Inlarges our Minds , and Softens our Affections , and Calms our Passions , and Smooths the Ruggedness of our Natures ; It destroys our Pride and Selfishness , and so strikes up the Roots of Enmity , and Divisions ; and thus disposeth us to the most Generous and Comprehensive Charity . ( III. ) Make the great Design of Religion , yours ; and know , that the Intent of that , is , not to fill our heads with Notion , or to teach us Systems of Opinion ; to resolve us a Body of Difficult Points , or to Inable us to talk plausibly for lesser Truths ; But to furnish our minds with incouragements of Virtue and instances of Duty ; to direct us to govern our Passions , and subdue our appetites and self-wills , in order to the glory of God , the good of Societies , and our own present and eternal Interests : And if Christians would take this to be their business , and conscientiously apply themselves unto it ; they would find work enough in their own hearts to imploy them , and neither have time , nor occasion to pry into the Infirmities of others , nor inclination to quarrel with them : they would see how unwise it is to be seeking , and making Enemies , when they have so many within themselves ; and how dangerous , to be diverted to a needless , and unjust forein War , while a deadly domestick Foe is strengthned by it . And methinks 't is wonderful , and 't is sad , that we should be so mild and indulgent to the Enemies that we are bound to engage against by our Duty to God , and to our selves , by his Laws , and our own Reasons , by the precepts and examples of his Son our Saviour , by his Sacraments , and by his Blood , by all things in Religion , and all things in Interest ; and at the same time , be so eager against those , whom we ought to consider as Friends , upon the account of our relation to God , and the tie of common nature , and the obligations of Divine Commands , and the interests of Societies , and the practice of the best times past , and the hopes of a future happiness . This is lamentable in it self , and yet the more so , for being common : And it seems to me such a kind of madness , as if a man should be picking causless quarrels with his Neighbours about a chip of Wood , or a broken Hedge , when a Fire in his house is consuming his Goods , and Children : Such Frenzies , and much greater , are our mutual enmities and oppositions , while we quietly sit down in our unmortified Affections . And we should know them to be so , did we understand our Danger , or our Duty , and seriously mind either the one , or other : We should find then that a Christian hath no such enemies as the Flesh , the world , and the Devil ; that these will require all our care , and imploy all our strength , and diligence : and he that knows this , and considers , and acts suitably , will find too much in himself to censure , and oppose , and too little to admire himself for above other men ; He will see sufficient reason to incline him to pardon his erring brother , and be the more easily induced to exercise charity , which himself so many ways needs . The last Direction is this . ( IV. ) Study the moderate pacifick ways , and principles , and run not in extremes : both Truth , and Love are in the middle ; Extremes are dangerous . After all the swaggering , and confidence of Disputers , there will be uncertainty in lesser matters : and when we travel in uncertain Roads , 't is safest to choose the Middle . In this , though we should miss a lesser truth , ( which yet is not very likely ) we shall meet with Charity , and our gain will be greater than our loss . He that is extreme in his Principles , must needs be narrow in his Affections : whereas he that stands on the middle path , may extend the arms of his Charity to those on both sides : It is indeed very natural to most , to run into extremes : and when men are faln Out with a Practice , or Opinion , they think they can never remove to too great a distance from it ; being frighted by the steep before them , they run so far back , till they fall into a precipice behind them . Every Truth is near an Errour ; for it lies between two Falshoods : and he that goes far from One , is apt to slip into the other ; and while he flies from a Bear , a Lyon meets him . So that the best way to avoid the Danger is to steer the middle Course ; in which we may be sure there is Charity and Peace , and , very probably , Truth in their Company . Thus of my Directions . FOr CONSIDERATIONS , I 'le propose such , as shew the Unreasonableness of our Enmities , and Disagreements upon the account of different Opinions ; which will prove that our Affections ought to meet , though our Judgements cannot . My first is this , ( I. ) Love is part of Religion ; but Opinions for the sake of which we lose Charity , are not so . The First , I have proved already : and for the other , we may consider , That Religion consists not in knowing many things , but in practising the few plain things we know . THE NECESSARY PRINCIPLES OF FAITH LYE IN A LITTLE ROOM . This is Life Eternal to know thee the only true God , and Jesus Christ whom thou hast sent ; Saith he that best knew what was Eternal Life , and what necessary unto it , Joh. 17. 3. And the Apostle St. Paul draws up all into the same two Principles . He that cometh unto God must know that he is , and that he is a Rewarder of them that diligently seek him ; Heb. 11. 6. St. Peter was pronounced blessed upon the single Profession , that Jesus was Christ , the Son of the Living God , Mat. 16. 16. and the Eunuch was baptized upon the same , Act. 8. 37. St. Paul reckons these as the only Necessaries to Salvation , Rom. 10. 9. If thou confess with thy Mouth the Lord Jesus , and believe in thy heart that God hath raised him from the Dead , thou shalt be save . And St. John to the same purpose , Whosever believes that Jesus is the Christ , is born of God , This Faith indeed must suppose the general Principles of natural Religion , and produce the Real Fruits of Righteousness to make it effectual to its end ; and these supposed , the Apostles speak as if it contain'd all that is essentially necessary to be believed , and known , in order to our Happiness . Thus the Fundamentals of belief are few , and plain : For certainly the Divine Goodness would not lay our Eternal Interests in Difficulties , and multitudes ; things hard to be understood , and retained . The difficult work of Religion is not in the Understanding , but in the Affections , and Will. So that the Principles , in which Religion consists , are the clearly revealed Articles in which we are agreed . For the others about which we differ , and dispute , though some of them may be consequences of those , and good helps to the practice of Religion , yet I should be loth to make them a necessary and essential part of it : For he that saith they are , concludes all men under a state of Ruine and Damnation , who either do not know , or are not able to receive them : An uncharitableness , that is as bad as Heresie , if it be not one it self . The sum is , Religion lies in few Principles , I mean as to the Essence of it ; and that principally consists in Practice . So the Prophet reckons , Mic. 6. 8. He hath shewed thee O man what is good : and what doth the Lord require of thee , but to do Justice , and love Mercy , and to walk humbly with thy God ? And St. James gives an Account of Religion like it , Jam. 1. 17. True Religion , and undefiled before God and the Father is this , to Visit the Widow , and Fatherless in their Afflictions , and to keep himself unspotted from the World. Religion is an Holy Life , and Charity is a main branch of that ; But Opinions are no vital part , nor do they appertain to the substance of it . And shall we lose a Limb for an Excrescence , or an Ornament ; An Essential of Religion for that which is but accessary , and extrinsick ; Charity , for an Opinion ? I think 't is not reasonable , and I hope you think so likewise . But I offer to your Consideration , ( II. ) Charity is certainly our Duty , but many of the Opinions , about which we fall out , are uncertainly true ; viz. as to us . The main , and Fundamental Points of Faith are indeed as firm as the Centre , but the Opinions of men are as fluctuating as the Waves of the Ocean . The Root , and body of a Tree is fast , and unshaken ; while the Leaves are made the sport of every Wind : And Colours sometimes vary with every position of the Object , and the Eye , though the Light of the Sun be an uniform Splendour . The Foundation of God standeth sure , but men often build upon it what is very Tottering , and uncertain . The great Truths of Religion are easily discernable , but the smaller , and remoter ones require more sagacity and acuteness to descry them ; and the best sight may be deceived about such obscure , and distant Objects . And methinks 't is very strange , that men should be so excessively confident of the Truth , and Certainty of their Opinions , since they cannot but know the Weakness of Humane understanding in general , and cannot but often have found the Fallibility of their own . The Apostle tells us , that we know but in part , 1 Cor. 13. 9. and makes Confidence an Argument of Ignorance , 1 Cor. 8. 2. If any man think that he knoweth any thing , he knoweth nothing yet , as he ought to know . And Solomon reckons it as an argument of Folly ; The Fool rageth , and is confident : and there is nothing that discovers it more ; For let us consider ; The Scripture hath not been so clear , and express in defining lesser Points ; and the words , in which they are thought to be Lodged , are many times figurative , and obscure , and of various meaning , spoken only by the by , or agreeably to forms of speech , or customs , that we do not know ; or by way of condescension to common Apprehension : And therefore we see that Interpretations are infinite , and there is no sort of men less agreed , than Commentators : All Opinions plead Scripture , and many pretend to reason , and most to Antiquity . The Learned , and the Prudent ; Churches , and Councils ; Confessors , and Fathers ; the former , and the latter Ages ; the Vertuous , and the Devout ; the Credulous , and the Inquisitive , they have all differ'd in the lesser matters of Belief : And every man differs from almost every other in some thing , and every man differs often from himself in many things : Age hath altered our Judgements , or we are children still : Our Affections change our Thoughts , and our Imaginations shift the Scene : and what we call Reason is many times but a chain of Phantasms . And we are guided by prejudices , and over-ruled by Authority , and formed by Education ; and suck in our Opinions Carelesly , and by accident : We are deeply setled , before we have examined ; and when we examine , 't is but by halves ; we see but few things , and judge all things by those we see : We either seek not Truth at all , or are unable to manage a due , and impartial search ; when we stumble upon it , we do not know it ; and when 't is in sight we boggle , and are afraid , and run away from it ; or stand , to pelt it with dirt , and vile Names : In the mean while , we catch at shadows , and grow fond of the Images of our own Fansies , and cry up these for Truth , and Faith ; and disturb Societies , and the Peace of mankind , to gain credit to our Dreams . Such a thing is man , and such reasons have we to be confident of our Opinions ; and to hate those that are not of our Perswasion ; and to forsake a certain Duty for Doubtful Tenents . These things , well considered , might lessen our fondness towards Opinions , and promote our Charity towards each other ; which will grow by the same degrees , by which the other decreaseth . And that it may , I add this further to be consider'd , viz. ( III. ) Christian Love is necessary , but Agreement in Opinions is neither necessary , nor possible . 'T is very true indeed , that the WAY to HEAVEN is but One , and to walk in that , is the one thing necessary : but then that is not the particular Path of this Sect , or another : but the way of an Holy Life ; which may be practised under very different Forms of Apprehension , and Belief . Though the way be not broad in respect of Practice , or sensual Indulgence ; yet it hath a Latitude in respect of Judgement , and Circumstantial Opinion . The Paths may be many in this Royal Road ; and 't is not absolutely necessary , that we should measure Foot-steps , and all exactly tread the same : He that goes in the plainest , and nearest , is in the best condition for Pleasure , and Safety ; but another that goes about , or in the rugged and uneven Path , may come to the same journeys end , though with more difficulty , and danger : And I shall not deny to afford him Pardon for the folly of his choice , lest possibly I should need it my self . 'T is true , we are commanded to hold the Unity of the Spirit , and that is necessary : but this is in the Essentials of Faith , and Life , in which all good men are agreed , notwithstanding that their forward Zeal will not permit them to see it : Unity in the lesser things may be requisite for Peace , and the Interests of Societies ; but 't is not absolutely so , for the Salvation of mens Souls : Yea different Apprehension about Opinions in Religion might consist well enough with Peace , and publique safety likewise , could men be perswaded to be modest , to keep their Apprehensions to themselves , or not to fansie their Conceits necessary for all the rest of mankind ; and so vex their Neighbours , provoke their Rulers , and dissettle Government , for the Propagation of them . 'T is a frequent Wish with some , That all men were once of one mind : but then it must be theirs , no doubt ; for they would not judge it reasonable upon other terms : They may as well wish that we were all of one Age , Complexion , Humour , and Degree of Understanding : In these we see Providence hath order'd a great diversity , and in this there is both Beauty and Convenience : Perhaps variety of Opinions may be contrived into us for the same reasons ; and much of the pleasure of Conversation , and inquiry would be lost , if there were an universal Harmony in our Conceptions : But however this is , 't is enough , that such an agreement is not necessary ; Yea , I take the other Step , 't is impossible , Our Tempers , Capacities , Educations , Genius's , Converses , Interests , and Accidents are strangely divers ; and therefore our Apprehensions must needs be different . There is scarce any exact likeness in Nature : and all the variety that is , ariseth from the various mixture of a few Elements : How great a diversity then must needs proceed from the different Combination of so many things as influence our Belief , and Judgements ? Since the World began to this day , men have been of different Opinions ; and , no doubt , they will be so to the end of it : For circumstances consider'd , 't is morally impossible it should be otherwise . Seeing then that Charity is necessary , and agreement in Opinions is neither necessary , nor possible ; we ought to comply with our main Duty , notwithstanding any lesser difference . If this were consider'd , there might be some Hope of reconciling ; and Contenders would see , that though they differ , yet they need not , they ought not to divide ; but Unity of Affection might be preserved amid diversity of Opinions : For which happy Christian temper men would see more reason , if they would Consider , ( IV. ) That Errours , of themselves , are Infirmities of the Understanding , and not Enormities of the Will : For no man is willing to be deceived : So that they ought not to be the Objects of our hatred , but our pity . We hate no man for being Poor , or Blind , or Lame : and Errour is the Poverty , and Blindness , and Lameness of the mind . We all are Pilgrims in our Way to the Jerusalem that is above : If some will go in this Path , some in the other , these in a Circuit , and those amongst the Rocks ; we may be sure , 't is because they know not the danger , and Inconveniences , which they Choose : So that we may , and we ought to perswade them , all we can , not to divert into those Ways : But if they will , upon the Supposition , and Belief of their being best ; we may lament their unhappy mistake , but must not beat them , or throw Stones at them for it . Errour is founded in Ignorance ; even that gross one of the Sadducees about the Resurrection is imputed to their not knowing the Scriptures , nor the power of God , Mat. 22. 29. and both Reason , and Charity requires us to pity Ignorance , and to pardon it . Our Saviour makes it the motive of his Prayer for the forgiveness of the Jews that Murdered him , Luke 23. 34. Father forgive them , for they know not what they do . 'T is very true , that Errour many times is occasioned by a corrupt Bias in the Will , and Affections ; But then if our erring Brother be sincere in other matters , we are not to conclude that his Understanding is this way corrupted ; and we can scarce be certain of it in any case : Or , if it be , ( if he believes himself ) he doth not know that his Interest or Inclination are the things , which prevail with his Judgement : and so Ignorance is at the bottom still : For 't is a Contradiction that any man should believe that , which he doth not think is true , though he have never so much Appetite , or Interest to incline him : And if these oblige a man to profess against the Dictates of his mind , or to suspend the exercise of it , ( as oftentimes they do ) such men are to be reckon'd under the Character of Vitious , and not barely erroneous ; and so are not to be counted among meer Dissenters in Opinion , concerning whom I am now discoursing . And that you may not rashly judge that your Brother speaks against his Conscience , because he professeth the belief of things that to us seem very wild and absurd , and so hate him as a time-server , and an Hypocrite ; when heis but an innocently mistaken person ; I add this other Consideration , viz. ( V. ) That we ought to make allowance for Education , Authority , and fair pretences ; which have a mighty power , even over honest minds , and do often unavoidably lead them into Errour . For let us consider , how easily we receive the first impressions , and how deeply they sink into our souls : Childhood refuseth no folly , examines no absurdity ; Education makes it any thing ; The first is entertained as best , and what-ever offers after , is execrated and despised , if it be not like it . This is the condition of all Man-kind in their tender age , and the far greatest part carry the apprehensions to their graves , that they sucked in infancy ; And hence it comes about , that there is nothing more impossible , or ridiculous , even in dreams , and distracted imaginations , than the things which have been entertain'd by great numbers of men , as Sacred : There are no conceits in Bedlam more wild and extravagant , than many about Religion , which have been believ'd firmly , and zealously promoted , and fiercely contended for , even to Blood and Desolation , by mighty Nations , and whole Empires ; by Princes and People ; by Great men , and Learned ; by Devout , and Prudent , in long Successions from Father to Son , many Ages together . And all these follies have been first imposed by Education , and confirmed by Authority , and Custom ; The power of which is very great , and very few have strength enough in their Understandings to overcome it : And in matters of Religion they are afraid to use their Reasons against those Follies which are taught to be Divine Dictates , above all humane Intellect , and not to be tryed or examined by it . Upon which accounts it hath been , that Man-kind hath been more extravagantly mad in many Tenents about Religion , than in any thing else whatsoever : For in other things the use of Reason is permitted , but in Religion it hath been almost Universally denyed . Thus then , the far greatest part of men , are slaves to the Principles in which they were bred ; and our constitution , infirmity , and circumstances are such , that very few can help it ; and errour in the most is in a manner unavoidable , at least in the weaker sort , and Herd of men : For they have no doubts , about what they have been always Taught ; and have little or no capacity , inclination , or opportunity , to Examine : So that 't is morally impossible for them to free themselves from the prejudices they lie under ; And consequently we ought not to judge them Insincere , because they profess things incredible , and ridiculous ; or hate them for believing them , when 't is so difficult , and so almost impossible , that they should do otherwise . And yet we are further to consider , how much those that differ from us , and err in the things in which they differ , are to be allowed upon the account of the Authority , and Example of many learned , wise , pious , and devout Men that instruct , and incourage them in their way ; and deeply threaten any diversion from it : This is a mighty prejudice , when 't is on the side of Errour , and , no doubt , many honest minds are carried away by it . We are naturally apt to follow others , especially those that we esteem ; and 't is reasonable to do so in things , that we are not so well able to judge of our selves ; and modest to permit our judgements to be inclin'd by the sense of those that are wiser , and better . So that He may be a good man , and a lover of Truth , that yet is much Mistaken in his Opinion ; which , in such a case as this , is his Unhappiness , not his Fault . And I may add the other thing mention'd , viz. that we ought to allow our erring brother for the fair , and specious pretences which many errours plead for themselves ; as Antiquity , Piety , Consent of Churches , Reverend Names , Spirituality , Gods Glory , Gospel-light , and Liberty , and many other such , which sound well , and sway much with many very pious people who are taken with the pretence , but are not able to discern the fallacy ; and so swallow the errour for the sake of those fine Names , wherewith it is gilded : In which case also , there is Infirmity , and Misfortune , that require our Pity , and our Charity ; but nothing that can justifie our Rage or Hatred . Yea , why should we not Love him for the Zeal and Respect he hath to those good things , the shadows of which have deceived him , rather than Hate him for his weakness in Mistaking ? And for those that are so Rigid to the Infirmities of Mistaken Judgements , I wish they would Consider , ( VI. ) That in many things they may err themselves ; and therefore shall have need of the Charity of others . There is none of us , I hope , so immodest , as to say , or think , that he is mistaken in nothing : If any do , that person errs more , than most of those whose Errours he censures : And if he acknowledgeth that he errs in some things , though he knows not the particulars : he is himself concerned in the plea for Charity towards the erroneous . If we were infallible , and all our Opinions were Certainties , and Demonstrations , we might then have more pretence for our Stifness , and Severities ; But to confess the Infirmities of our own understandings , and to give no candid allowances to other mens failings , this is utterly inexcusable , and contrary to our own interests : For in this rigorous way , every man condemns himself , and puts a weapon into every other mans hand to destroy him . Let him that is without Errour , throw the first Stone at the Erroneous ; but if he begins , that is obnoxious himself , what favour can he expect ? The same reason he hath to Assault those before him , all the rest have to Pelt him : So that to hate , and reproach our Brother for his supposed Errours , is , besides the other evil things , very unwise , and unpolitick , and contrary to the principles of Safety , and Self-love . If this were well consider'd , Interest might perhaps effect that in some , which sense of Duty cannot . Now in all this , I have no intention to make Apologies for Errour , but to lay sure grounds for Universal Love ; and what I have said , is not for the Interest of any particular Sect , but it is the joynt concern of all parties in Religion ; since they all equally need each others Charity . If any man be Angry , and think I would have him be too kind to the Erroneous ; he will , I hope , be pacified , when he considers , that I also design to make them kind to him ; and the kindness I plead for , respects mens Persons , and Vertuous Qualities , and my Charity is to the Infirmities of their Understandings : but for the fondness , and bitter Zeal ; the pride , and narrowness ; the malice , scorn , and separation , that useth to go with the opinions of Sects ; these I confess are very odious , and detestable ; and 't is very hard not to be warmed to Indignation by them : These are Vices , and Immoralities ; and a True Catholick , that loves God , and his Neighbour heartily , may , and ought , to manifest his resentments against them , in order to the discountenancing and curing such hateful and deadly evils . Thus of my Considerations . I Propose the CAUTIONS under the following Heads ; ( I. ) Beware of inordinate Admiration , and Love of any Sect : When we passionately Admire a Party , we are apt to Despise them that differ from it ; and to confine the Church to those of that particular way : Hence it is that fond Opinators invest their beloved Congregation , with all the glorious Priviledges , and Titles , making Angels of their own men ; whenas for others , they lookdown upon them , as heretical , or carnal , as formal people , or meerly moral , who are strangers to Gods Grace , and Covenant , and ignorant of the mysteries of Faith and Religion ; and therefore they will not defile themselves with their Conversation , nor come into their Assemblies . They look upon the rest of Christians with an eye of pride , and scorn ; and affectedly thank God that they are not like these Publicans , these men of the world : They hug themselves in the dear opinion of their own Light ; and conclude all others to be in Darkness . They heap up Teachers to themselves , 2 Tim. 4. 3. and doat upon their own Apostles ; I am for Paul , or I am for Apollos , or I am for Cephas : This is a pretious man , or that is a Gospel-Preacher ; such a one is very Powerful , and such a one is very Sweet , and Spiritual ; and O how Beautiful are the Feet of those Messengers of good tydings to them , while they assure them by the Marks of their Sect , that they are Gods Peculiar , and Chosen People ! Which Fondness were not so Mischievous , if at the same time all others were not counted Reprobates and Cast-aways ; But this follows , and many other fatal evils : endless Enmities are begun , and Charity is destroyed , and the foundation is laid for Cruelty , and Persecution : and Gods goodness , which is to his whole Church , is wronged by being narrowed , and Christs Blood is undervalued , and the greatest part of his Purchase is by these men given to the Devil , and Christianity is undermined , and the Peace of Mankind is overthrown : All this we have sadly seen ; and I have said nothing here out of any Animosity , or Bitterness ; nor have I any design to render any good man , or number of men Odious , or Contemptible ; but to represent the Vanity , and the Mischief of this fond spirit , of admiring Parties ; which hath been very fatal to Charity , and to the whole body of Religion . And we shall understand more of the evil of it , if we consider St. Jude's description of the Sectaries of his time , who looked upon themselves as the only illuminated people , and despised all other Christians : These the Apostle describes ( 1. ) by the groundlesness , and vanity of their conceits ; They were Dreamers , ver . 8. ( 2. ) by their insolence against Government ; They Despised Dominion , and spake Evil of Dignities ; in the same Verse : ( 3. ) by their ignorant malice , ver . 10. They spoke evil of things they knew not ; ( 4. ) by their Cruelty and Unmercifulness to their Brethren ; They have gone in the way of Cain ; ( 5. ) by their Murmuring , and Projecting against their Rulers , ver . 11. And perished in the gain saying of Core ; ( 6. ) By the speciousness of their shews , and appearances ; They were Clouds , ver . 12. ( 7. ) By their emptiness , and want of real vertue , notwithstanding their pretences ; They were Clouds without water : ( 8. ) By their unconstancy , and unsetledness ; They were carried about of winds : ( 9. ) By their violence and fury , ver . 13. Raging waves of the Sea : ( 10. ) By their eminency , and pretended Light ; They were Stars : ( 11. ) By the irregularity of their motions , and their running up and down ; they were Wandring Stars : ( 12. ) By their discontentedness ; They were Murmurers , Complainers , ver . 16. ( 13. ) by their Stubbornness in the way of their own wills , Walking after their own Lusts : ( 14. ) By their Proud expressions concerning themselves , and their Party ; by their Canting , and Mysteriousness of their Phrases ; Their Mouth speaketh great swelling Words : ( 15. ) By their fond Admiration of their own People , Having mens Persons in Admiration : ( 16. ) By their Proud Scorn , they are called Mockers , ver . 18. ( 17. ) By their Separation , ver . 19. These be they who Separate themselves : ( 18. ) By their real Sensuality , and self-pleasing , under great Boasts , and pretensions to the Spirit ; sensual , having not the Spirit . This is the Apostles description of the first Separatists , the Gnosticks , who admired themselves , and withdrew from the Communion of other Christians , under pretence of greater Holiness : And I could wish they had had no Successors among us ; and they will have the fewer , if we learn to avoid the undue Admiration of any particular Sect. My next Caution is , ( II. ) That you avoid eager , and passionate Disputes ; in these , Charity is always lost , and Truth seldom , or never found : When the Passion is raised , the Judgement is gone ; and there is no seeing to the bottom in disturbed , and muddied waters . 'T is the calm , and quiet considerer that finds Truth , while the hot , and confident disputer loseth both himself , and it ; when his passion is once kindled , he cannot speak any thing pertinently himself , nor understand what is spoken to purpose , by another ; and so can neither convince , nor be convinced . If thou differ with thy brother then , do not ruffle with him in vehement disputes , but remember the Apologue : The Sun and Wind contended for the Travellers Cloak ; the Wind bluster'd about him , and endeavoured to prevail by violence ; but with this bad success , that the man held his Garment the faster for it : At length , the Sun shines forth with a calm and insinuating beam , which warmed him gently , and caus'd him at last to throw his Cloak from him . If thou art desirous to prevail with thy friend to lay down his Opinion , assault him not by the fierceness of disputes ; For such attempts will but raise his passion , and that will make him stick the closer to his Errour ; but shine upon him with a calm light , insinuate thy better principle by modest , and gentle suggestions . He that hath wedded any falshood , hath many prejudices against the contrary Truth ; and these are not to be torn off all at once , but softly , and by degrees to be unwound : This is the likeliest way to prevail upon Dissenters ; or , if at any time it fails of its success , there is however no hurt done : Charity and Peace are preserved , which are much better , than most Opinions , for which we contend : Whereas by Disputes men are mutually provoked , and tempted to pour forth many Idle , and many bitter words ; the quiet and temper of their minds is disturbed , and likely the Peace of others also : They are brought no whit nearer each other , in their Judgements , but put at a much greater distance , in their Affections : Whereas by the other method of calm proceeding all these evils are avoided . 'T is true , we are commanded to contend earnestly for the faith that was once delivered to the Saints , Jude 3. But the Faith there meant , doth not consist in points of doubtful disputation , but in the Fundamental Article That Christ Jesus is the Messias , joyn'd with a vertuous and holy conversation ; and the persons against whom those primitive Christians were to contend , were Ungodly Men that denied the only Lord God , and our Lord Jesus Christ , ver . 5. For these Essential matters , we may , and we ought to be earnest ; but Contention about lesser things , is called by the Apostle , Perverse-Disputing , and reckoned as the effect of pride , and ignorance , 1 Tim. 6. 5. And hence I pass to a Third Caution , which is this , ( III. ) Beware of Zeal about Opinions ; by which , I mean all the Propositions of less certainty , or consequence : About these we may , no doubt , be inquisitive and thoughtful ; and our search will be commendable , while we manage it with modesty , and caution , in order to the gaining more Motives , and directions for a vertuous Practice : But to be eager in them , and to disturb the peace of Societies for their sakes ; this is a vitious , and dangerous excess , destructive to Christian Charity , and the publick weal , and order . There is nothing hath done the world more mischief , than indiscreet , unseasonable Zeal for Truths , while men have not made a difference between those , that are necessary to be believed , and known ; and those others , which may safely be doubted , and denied : 'T is a great and dangerous mistake to think , that we ought to publish , and propagate all the Truth we know ; For every man thinks his own Opinions about Religion , Gods Truth ; and nature inclines men to desire to beget their own image upon other mens minds ; and if this be made a Duty too , every man will be a Teacher of all the rest ; and no man will let his brother be at quiet ; This man is ready to burst till he hath given himself vent ; and the other is as impatient , till he hath contradicted what he hath said : Both are zealous to Proselyte each other , and neither can be contented with a single conquest , till the publick be disturbed . These are some of the effects of opinionative zeal , and we know it by a dear experience . Here is the source of all Divisions , and Sects . Gods Truth is the pretence of every Party , and being enlightned themselves , they all think they ought to enlighten all others ; and these Lights meeting , and being infinitely reflected , beget a flame between them , in which all of them are scorched , and Charity , and Peace are consumed . If therefore we are friends to Christian Love , let us avoid , and oppose this its most fatal enemy ; and consider , That we need not be zealous for more truth , than what God hath made necessary ; and ought not to be zealous for more , than what Scripture and Reason have made certain ; That the Necessary , and certain things are very few , and the remoter doctrines difficult , and deep ; That we may easily be deceived in speculative points , where so much acuteness , and freedom , and care , and diligence is needful ; That the greatest part imbrace Shadows , and their Zeal is for folly , and falshood : That our brethren may be good men , though they understand not many things that we know ; or err in many in which we judge aright ; That the benefits of an Opinion , if true , will not make amends for the trouble , and disturbance , that is made to promote it ; and That Charity is more valuable than Knowledge , 1 Cor. 8. 1. 1 Cor. 13. If we thus Consider , we shall be contented with the satisfactions of our own minds , and not be Angry with others because they will not take us for their Guides ; we shall exercise our Zeal upon the necessary , certain things ; and our Charity about the rest ; we shall inform our brother who needs , or desires it ; and let him alone when it may do him , or others hurt to disturb him ; we shall propose our Opinions seasonably , and modestly , and be willing that men should receive them , as they can ; we shall not be concerned at any mans Mistake , that doth not minister to Vice , and when it doth , we shall prudently , and calmly endeavour to rectifie his thoughts ; we shall converse indifferently with all Perswasions without wrangling , and discord ; and exercise our Charity , and Good Will towards the Good men of any sort : Thus our Zeal will be rightly tempered , and directed , and Charity promoted . And yet further in order to it , I propose this last Caution : ( IV. ) Beware of censuring , and affixing odious Names and consequences upon the persons or opinions of Dissenters . He that Censures another , in part Hates him ; and wants many degrees of that Charity the Apostle commends , and describes , 1 Cor. 13. 4 , 5 , 6 , 7. which beareth all things , hopeth all things , believeth all things , endureth all things . He that Rails at his Neighbour for his Opinion , wants only power to Persecute him for it : yea , even this is a kind of Persecution ; for there is a persecution of the Tongue , as well as of the Hand ; and He that Injures his Brother in his Name , is a Persecutor , as well as the other , that hurts him in his Body or Estate . Let us take heed then , lest we become guilty by fastning names of Reproach upon those of different Judgement ; and imposing the odious consequences that we our selves make , upon our Neighbour , as his Opinion : Both these are very common , and the Spight , and Injustice of them do exceedingly exasperate our Spirits , and enflame our Disagreements : By this way , Truth is exposed to contempt , and scorn , as well as Falshood ; and there is none so Sacred , but its Adversaries have made it a deformed Vizard , to bring it under the Hatred and Reproaches of the Ignorant ; and that which hath an Ugly Face , is more than half condemned among the generality of men , who cannot distinguish the true complexion , from the dirt that is thrown upon it : This the Zealots of all Parties very well understand , when they run down many things by a Vile name which they cannot Confute by Argument : 'T is but raising the Cry of Arminianism , Socinianism , Popery , Pelagianism , and such like upon them ; and all other Refutation is Superfluous : These I mention not out of Favour , but for Instance ; and 't is the like in many other cases . Thus apt are men to be frighted by Bugbear Names , from Truth , and Charity : And this is Superstition in the true sense , to be afraid of things in which there is no hurt ; and it is promoted by the Uncharitable fastning of our own consequences upon our brothers Opinion ; This we think follows , and then make no Scruple to say , 't is his Opinion ; when he hates , and disowns it , and would quit his Tenent , if he thought any such thing were a consequence from it : And thus also are our differences heightned , and rendred almost incurable . If then we have any kindness for Charity and Christian Love , let us take care of such dis-ingenuous practices : A true Catholick should not take any Name to himself , but that of a Christian ; nor Reproach any other with any Style of Infamy . He should not , and cannot in Modesty , or Justice , charge his brother with any Opinion which he will not own , though he never so clearly see that it may be concluded , from what he believes and teacheth . If men would learn to be thus Fair , and Candid , to each other , our Differences would be reduced to a narrower Circle ; and there might be some hopes that Peace and Love would revive , and flourish in our Borders . IF any now should ask me , Whether this Doctrine of Universal Love do not tend to Universal Toleration ? I should answer , that thus far it doth , viz. that all private persons should Tolerate each other , and bear with their brothers Infirmities ; That every man should allow another that Liberty , which he desires himself , in things wherein the Laws of God , and the Land , have left him Free ; and permit him his own Opinion without Censure , or Displeasure : Such a Toleration , I think , Christianity requires in Private men ; But as to the Publick , I do by no means think it Modest for Us to determine what the Government should do : And in This case , 't is as unfit as in Any whatsoever ; since this matter depends upon the Consideration of so many Things , that 't is very Difficult to state the Bounds of Just Permission , and Restraint : Leaving That therefore to Their Prudence , whom Providence hath called to determine in It ; I shall only say , that so much Toleration , as may consist with the Interests of Religion , and Publick Safety , may be Granted : But such a Liberty as is prejudicial to any of These , should not be expected : For Christianity , and all other Considerations , oblige the Government to provide for the Common Good. And were the Duty of Catholick Charity duly practised ; and Private Christians once perswaded to Tolerate one another ; it might then be safer for the Government to give a Larger publick Toleration than possibly now is fit . In the mean while , without troubling our selves with fansies about the Duty of our Governours , Let us mind our Own ; especially this great one , of Charity and Christian Love : And if we mind this , and practise sutably , God will be Glorified , and Religion Advanced ; the Church will be Edified , and our Souls Comforted ; Government will be Established , and the Peace of the world Promoted ; And the Peace of God which passeth all Understanding , will keep our hearts , and minds , in Christ Jesus : To whom , with God the Father , and God the Holy Ghost , be ascribed all Glory , and Worship , henceforth , and for ever . SERMON III. Christian Loyalty . Preach'd on the KING'S MARTYRDOME . The Second Edition . SERMON III. A FAST SERMON ON THE King's Martyrdom . ROM . XIII . 2. — And they that resist shall receive to themselves Damnation . AS there are some Ages and Times that are more infested than others with unhappy influences from the Heavens , and noxious reeks from the Earth , which , by poysoning the Air , Roots , and Herbs , convey that pestilential venome into mens bodies , that even wearies Death , and gluts the Grave with its slaughters , and was matter of our late miseries : In like manner there are Times when poysonous Doctrines from the Pulpit , and malign humours in the Populace , infect the Publick Air , and spread a fatal Contagion into mens Principles and Manners , which flies like Infection , and destroys like the Plague . And if ever Times were under cross and unlucky Aspects , if ever there were a publick Spirit of Phrensie and mischief in the World in any days , since the first ; certainly this Lot is fallen upon ours ; wherein mens Principles and Practices contend , which shall out-do the other in the degree of Evil : And 't is hard to say which are worse , Mens actions or opinions . We are fallen into Times , wherein among some , 't is a piece of Gallantry to defie God , and a kind of Wit to be an Atheist ; among others , 't is Religion to be Humorous and Phantastick , and Conscience to be Turbulent , and Ungovernable . Nor have mens Practices come short of the malignity of their Belief ; but if possible have out-done it . Atheism hath not rested in the judgement , but proceeded to all enormities , and debauches : And we had not been called to the sad solemnity of this Day , if Rebellion had stopt in Opinion . But alas , the venome of the Asp hath swoln into deadly Tumors ; and those seditious Principles have shot their poysonous arrows into the vitals of the publick Body . We yet feel the smart of those wounds , and the Generations to come will wear the scars and the marks of our misery , and our guilt . What is past we may lament , but cannot help . What we may do , and what we ought , is to inform our selves better of the Duty we owe to God , and those he hath appointed over us ; and to endeavour the suppressing those principles , and affections which breathed the Plagues that destroyed the Nation , and would again burn us up in hotter Flames than those . And if that fatal Fire which so lately prey'd upon our Peace , and our Properties , our Religion , and our Government , our Persons and our Friends , hath not yet convinced us of the evils and danger of Resistance ; yet there is another and a greater , one as certain , and more fatal , threatned by the Apostle , They that resist shall receive to themselves damnation . Which words were spoken in the days of NERO , who besides that he was an Heathen , was a Persecutor , and a Tyrant , and the most infamous instance in Nature ; and yet this Monster is not excepted as to the Tribute of Obedience . Whereas had this been said in the days of such a Prince as our CHARLES the First , it might have been supposed that the vertue of the person claimed the reverence and subjection , and not the character of the Prince . And that 't was damnable to resist because he was Good , not because he was Supream ; because he was a Nursing Father of the Church , not because the Ruling Father of his Countrey . 'T was an happy coincidence therefore to secure the Authority of the Magistrate , which answers the greatest pretensions of Rebellion . If Religion be pretended , an Heathen must not be resisted : If Tyranny , 't is damnation to oppose a Nero. They that resist shall receive — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wrath and judgement of God , which implies the guilt , and expresseth the danger . Now to resist lawful Authority , is so sinful , and so dangerous , principally upon this three-fold account . RESISTANCE , 1. Affronts the Authority of God. 2. 'T is contrary to the Spirit of Religion . And 3. Destructive to the Interest of Societies . The two former express the Guilt , and the latter both the Sin and the Punishment . Of each in order . 1. RESISTANCE is an affront to the authority of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord sets up Kings , saith the Father . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings are from God , says the Heathen . And a greater than both acknowledgeth Pilate's power to be from above . The Scripture intitles God to all the Royal adjuncts ; and both Christian and Heathen Antiquity agree in this with the sacred Oracles . 1. The Kings person is said to be God's , Great deliverance giveth He to HIS King , 2 Sam. xxii . 51. and He shall give strength unto HIS King , 1 Sam. ii . 10. Yea , I have said ye are Gods , saith the Text ; and consonantly Plato calls the King , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kind of God among men . And as the name of God is called upon his person , so also is it ( 2. ) upon his Throne . Then Solomon sate upon the Throne of the Lord as King , instead of DAVID his Father , 1 Chron. xxix . 23. And saith the Queen of Sheba , Blessed be the Lord thy God which delighteth in thee , to set thee on HIS Throne , 2 Chron. ix . 8. To a like sense also is that of Nestor to Agamemnon in Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Jove lent thee thy Scepter and Jurisdiction . ( 3. ) The Kings Titles also relate him to God , viz. those of Gods Anointed , and his Servant : The former given even to Saul , 1 Sam. xii . 3. and Cyrus , Isa . xlv . 1. and the later to Nebuchadnezzar , Jer. xxv . 9. The same also Athanasius gives to Constantius the great Favourer of the Arrians . ( 4. ) The Kings power likewise is from God ; There is no power but of God , and the powers that are , are ordained of God , saith the Apostle . And the Pythagorean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God hath given him Dominion . Upon which account also Themistius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God sent Regal Power from Heaven . And that a Kingdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Divine Good , is the assertion of Plato , and the confession of Cyrus : All the Kingdoms of the Earth hath the Lord of Heaven given me , 2 Chron. xxxvi . Yea , and Tiberius acknowledgeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Kingdom is from God. And Daniel minds Nebuchadnezzar , The God of Heaven hath given thee a Kingdom , Power , and Strength , and Glory , Dan. ii . 27. And Athanasius in his Prayer for Constantius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou hast given this Kingdom to Constantius thy servant . These , I think , are testimonies enough to prove that Kings wear Gods Image and Authority . And therefore Menander calls the King , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God's living Image ; and the Pythagorean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The King is the Figure of God among Men. But besides all this , there is evidence enough in the nature of the thing to prove , that Kings have their Power and Authority from God , and are no Substitutes of the People : which I thus inferr . God made the World , and consequently the World is his , and his alone is the Right to Govern it : But he being of such immense perfections , that our Frailty cannot bear his immediate converses ; 't is necessary that he rule us by men like our selves , and put the Sword into the hands of Creatures of our own make . This he doth , and hence it follows , that they that Rule are Gods Substitutes , and no Creatures of the People : For the People have no power to Govern themselves , and consequently cannot devolve any upon another . Upon the whole I conclude , that the same Commands and Authority that oblige us to obey God , bind us to revere those that so signally wear his Image : and he that disobeys the Vice-Roy , affronts the Soveraign . He that resists , resists the Ordinance of God , saith the Apostle ; and who can lift up himself against the Lords Anointed and be guiltless ? saith David in the case of Saul . And thus I have dispatched the first , viz. Resistance affronts the authority of God , with which Kings are invested ; as I think I have made evident from testimony , and the nature of the thing . Secondly , RESISTANCE is opposite to the Spirit of RELIGION : Religion is of a calm and pacifick temper , like that of its Author , whose voice was not heard in the street . It subdues our passions , and governs our appetites ; it destroys our pride and sordid selfishness ; it allays the tempests , and speaks down the storms of our natures ; it sweetens our Humours , and polisheth the roughness of our tempers : it makes men gentle and peaceable , meek and compliant . This was the Spirit of the great exemplar of our Religion ; this was the genius of his Doctrine and his Practice . He commands the payment of all Duties to Caesar ; He acknowledgeth Pilates Power to be from above ; He commands his Disciples to pray for their Persecutors ; He permits them to flie , not to oppose . He rebukes Peters violence to the High Priests servant ; and the revenge of the Disciples , when they called for Fire from Heaven . He paid Tribute , submitted to the Laws of the Sanhedrim , and to that unjust sentence against his life . This was his temper : and the Apostles who lived among his enemies and theirs , and met with severity enough to have sowred their Spirits , and exasperated their Pens to contrary resolutions and instructions ; Yet as true Followers of their dear Lord , they faithfully transmit to us what they had learnt from him , viz. That we should obey those that have the rule over us ; submit to every ordinance of man ; pray for Kings and all in authority ; submit to Principalities and Powers , and to obey Magistrates . And those Noble Spirits of the first Ages after , who began to be Martyrs as soon as to be Christians ; who lived in the Fire , and went to Heaven wrapt in those Flames that had less ardor than their love : These , I say , amidst the greatest and fiercest Fires that Cruelty and Barbarism had kindled , paid the Tribute of a peaceable and quiet subjection to their Murderers , and made unforced acknowledgements of the right they had to their obedience . Nor do we ever read of any attempts they made to free themselves by resistance , though ( as Tertullian saith ) they were in powerful numbers mingled in their Villages , and in their Cities ; yea , in their Castles , and in their Armies . Yea , there is an illustrious instance of passive obedience in the Thebaean Legion , whose tenth man being executed for not offering Sacrifice to Idols , they quietly submitted to the cruelty . And a second Decimation being commanded by Maximiniam , the Author of the first , one of their great Commanders , ( an excellent Christian ) perswades them to suffer it with the same patience : because it was not with their Swords they could make their way to the Kingdom of Heaven , but by another kind of Warfare . And now if after all this , and infinitely more that might be said on this subject , for men to pretend Religion , and plead Scripture for Rebellion , is impudent and shameless , an affront to Religion , and a Lie in the face of Conscience . And those that cannot discern those great lines of their Duty which are set upon the High places , and shone upon with a full beam , and yet can find sin in little harmless circumstances , which nothing hath forbidden , but the coyness and perverseness of their own fancies ; are like him that could see the Stars at noon , but could not see the Sun ; and could spy the shadows made by the Mountains in the Moon , but could not discern the greater spots upon its visible surface . And for men to strain at the decency of an Habit , or the usage of a Ceremony , when they can swallow Rebellion and Sacriledge without chewing ; is to be like him who durst not eat an Egg on Saturday , but made nothing to kill a Man. Doubtless had the Scripture said by a thousandth part so much for the Jus Divinum of Presbytery , as it hath for obedience to Authority ; had there been one plain word against Conformity , as there are many against Rebellion ; that would have been worn bare upon the tongue , and the World would have rung with it . But the Injunctions and Commands of Obedience are against our humours and opinions , against the darlings of our fancies , and the interest of our Party : and therefore here we must shuffle , and evade , cogg , and interpret by Analogies of our own making , by the Rules of our Sect , and the Authority we worship , by Necessity and Providence , and any thing that will colour Sin , and cozen Conscience , that will turn Religion into the Current of our appetites , and make Scripture speak the language of our humours , and our interests . Thus Religion and divine Authority shall be reverenced , and pleaded when they agree with mens fancies , and send light or advantage to the Favourites of their affections : But when they cross their Models , oppose the people of their imaginations , and call them to duties that are displeasant ; the case is altered , the great motives of perswasion have lost their power , and influence , and Religion can do nothing with them . Thus briefly of the two first Heads , viz. Resistance ( 1. ) affronts the Authority of God , and ( 2. ) is opposite to the Spirit of Religion . From which I come to the third , which makes resistance both a great sin , and a great punishment , viz. ( 3. ) It is ruinous to the INTEREST of SOCIETIES . This I must more largely prosecute , because it will lead us into the sad occasion of our present meeting . Man is a Creature made for Society ; and what is against the interest of Societies , is destructive to Humane Nature . And if the greatness of a sin , and a mischief be to be measured by its reference to the Publick , for ought I know , Rebellion will be the next sin to that which is unpardonable , in the degree of guilt , as well as it is near it in the penalty threatned . Now there are two great interests of Societies , viz. GOVERNMENT and RELIGION , to both which Resistance is fatal both in the doctrine and practice of it . To begin with Government in order . ( 1. ) Resistance is destructive to Government : For if Subjects may resist the Powers over them , no Government in the World can stand longer , than till the next opportunity to overthrow it . Every man will resist what he doth not like , and endeavour to pluck down what comports not with his humour . Thus every fit of discontent will stir up the various , and inconstant People to seek an alteration : And there was never any Government so exactly framed in the World , but in the menage , and administration of it , many things would displease . Now the generality of men are led by their present senses ; and if they feel themselves pained by any thing ( though the Grief be but in their Imagination ) they are for present deliverance from that Evil by any means ; never considering whether the way of Cure draws not greater Evils after it than the distemper : and so upon every discontent the people are inflamed , and upon every occasion , rebel . And thus is a Kingdom laid open to inevitable devastation and ruine : and by a dear experience we have learnt , that 't is better to endure any inconveniences in a setled Government , than to endeavour violent alterations . When the Sword is drawn , no man knows where , and when it will be sheathed : When the Stone is out of a mans hand , he cannot direct it as he pleaseth . Men with Swords by their sides , will do what likes themselves , and not what is enjoyned by those that imploy them . Or , could we suppose ( what our own unhappy experience hath confuted ) that Armies would be obedient ; yet the Murders and Rapes , the Spoils and devastations , which are the natural issues of a Civil War , are worse than any inconveniencies in any Government possible : And though , as my Lord Bacon notes , Foreign War is like the heat of exercise , good and healthful for the Body ; yet Civil War is like the heat of a Fever , ruinous , and destructive . Besides , those that resist , either overcome the supream Power , or are conquered by it . If the former , their Instruments in all likelihood conquer them , as well as those they served them against : and so from the just authority of their lawful Rulers , they fall under the insolence of their licentious Vassals . Or suppose they get the Government to themselves , all the evils will follow , which usually do upon Competitions and variety of Claims , which will breed everlasting disturbance , and eternal fears . Such evils will follow if the resisters prevail : and if they chance to be supprest and overcome by the Powers they oppose , they can expect nothing less than to be crusht , and ruined . So that those that resist , whether they conquer , or are overcome , draw inevitable ruine upon themselves , and probably on the common Body . For Laws and Government are the great Charter of our Lives and Libenties , our Properties , and our All ; and as the Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Murders , rapes , violence , and all kind of mischief invade the World with Anarchy and Disorder . And how far all this hath been verified in our Land : a little recollection will inform us . For , WHEN fair Weather and a warm Sun , the indulgence of Heaven , and a long tranquillity , had made us fat and frolick , rich and full , our prosperity made us wanton , and our riches insolent . We began to murmur , we knew not why ; and to complain , because we had nothing to complain of . Discontents grew upon the stock of our ill Nature , and the perverseness of our humours ; and every little occasion was Fuel to the Fire that was kindling in the distempered Body . We began to invade the Government with malicious whispers , and private Preachments , with Libels and Declamations , with Insolencies and Tumults : And when Sedition had incouraged it self by Noise and Numbers , by Popular zeal and loud talk of Reformation , it flew into the highest irreverences towards the King , and the most violent proceedings against his Ministers , that the nearest Trees being removed , they might have a full stroke at the Cedar . Nor did things stop here . The Sparks grew into mighty Flames , and those Vapours into Thunder and Tempests : The whispers of the Corner past into the noise of a Camp ; and the murmurs of the Street into the sound of the Trumpet . The Cloud like an hand , became a Magazine of Storms ; and our New lights set us all on Fire . The Pulpit sounded as much War as the Drum ; and the Preacher spit as much flame as the Cannon . Curse ye Meroz was the Text , and Blood and Plunder the Comment and the Use . Thus began our happy Reformation : From Law to Licentiousness ; from Religion to Frensie ; from an happy Government , to a wretched Hurry and Confusion : and the progress and the end were suitable to those hopeful beginnings . God was worshipped with the Devils Sacrifices , humane blood and slaughter : and glorified by being affronted in his Authority and his Laws . The King was honoured by the persecution of his Person , and murder of his Friends ; submisly addrest by the civilities of a Rabble ; and petitioned in the humble form of Drums , and Granadoes ; Welcomed at his Cities , by the shutting of their Gates ; and entertained in the Country with the glittering of Swords , and the noise of War : Fought against for his defence ; and his life sought , for the preservation of the King. Thus happy were our Reformers in twisting Contradictions , and they would be so indeed , could they reconcile one more , viz. That they are the good People and sure Heirs of Heaven ; because the Apostle saith , They that resist shall receive to themselves damnation . But we are not yet at the end of the line , the most fatal part of the Story is to come . Therefore , after ten thousand butcheries , and devastations , miseries , and disorders , which cannot be described , but they will in part be felt ; prosperous wickedness finally prevailed , the friends of Loyalty and Justice were scattered , and destroyed : Majesty is made a prey to the sons of a Dunghil ; and afflicted innocence falls into the hands of the Hunters : And after He had been infamously sold like a Slave , and imprisoned like a vile Malefactor : after He had been ravisht from his Friends , blasphemed in his name , and robbed of the ensigns of his dignity : after He had been tost up and down from one place to another , according as the designs , and insolencies of his cruel Jaylors would have it ; after He had been mocked by Conditions of Peace , and terms of Accommodation , that were never meant ; after He had made concessions to all their Demands , and for the sake of the Peace and Settlement of his Kingdoms , had granted things that Subjects had never the insolence to ask ; I say , after these , and a thousand instances of barbarism , and indignity more ; that his cruel Persecutors might transcend all examples of wickedness ; that Generations to come might honour them , as they do that HIGH COURT OF JUSTICE , whereof PONTIUS PILATE was PRESIDENT , and that they might deserve a deeper damnation than that threatned by the Apostle to bare Resisters ; They summon their SOVERAIGN to their Bar , and try Him by a company of Petty-fellows , that called themselves by a great Name : They buffet him with their insolent Taunts , and bait him with the mercenary noise of JUSTICE , JUSTICE , like CRUCIFIE him , CRUCIFIE him ; They upbraid him with their own faults , and charge him with the guilt of that blood which themselves had spilt ; that they might add the guilt of his to all the rest ; which BLACK TREASON , not to be thought on without horrour , nor named without a tear , this Day they accomplisht , beyond any president of former times , and perhaps the belief of the future ; contrary to their Allegiance , and their Covenant , to their duty to God , and their professions to the People , to the obligation of all Laws and Common Right . Therefore let this Day be darkness , let the covering of the blackest Grief be upon it ; because this Day fell a Prince , the best , the wisest ; the most pious , most gracious that ever swayed these Scepters . He fell , and fell by violence , and the violent hands of his own , who ought to have sacrificed their lives to the preservation of His : He fell , to the dishonour of God , to the grief of good Men , to the scandal of Religion , to the shame of Protestantism , to the overthrow of Government , and ruine of the Nation . This is a Lamentation , and to all Generations it shall be for a LAMENTATION . But Oh Heavens ! oh Providence ! must Vertue be dethroned , and Villany be crowned ! must Victory and Success wait upon Treasons , and Parricides , while infamy and loss dogg Innocence to the Grave ! Must the most righteous of Princes be the most miserable of Men ; and Religion and a good Cause be the only way to be unfortunate , and undone ! Will the Searcher of hearts abet hypocrites ! and Providence lend it self for an argument to legitimate Rebellion ! Shall the Pharisee pray , and prosper ; and the righteous cry , and be forsaken ! Shall Treason carry Religion in Triumph upon its gilded Banners ! and shall the wicked lift up their hands in an appeal to Heaven , and bring them down to the destruction of the Just ! Shall Villany raise its head to the Clouds , and meet no Thunderbolts there ; while the Devotions of the Innocent return upon him in storms and flames ! Thus Sense and Nature would complain on this occasion : But Providence is just , though we are blind . Prosperous Villany crows and triumphs for a moment , but is covered with shame , and eternal darkness in the issue : The end of things will disentangle Providence , and rectifie all disorders . Then shall we see that afflicted Vertue shoots up on the other side the Grave , and sends its branches into a flowring Paradise , where they shall be green and verdant in an eternal Spring , while every Tree that Vertue hath not planted shall be rooted up , and wither in a moment . This briefly I thought fit to suggest as an Apology for Providence ; lest the successes of the wicked , and misfortunes of the Just , in instances so great and so near , might tempt any to think , that there is no GOD that judgeth in the Earth . And thus I am arrived at the first period of the miseries that we brought upon our selves by Resistance , which concludes in the ruine and dissolution of Government , and this runs into all the mischiefs to which humane Nature is obnoxious . For Government is the great interest of mankind ; that which bounds our passions , and secures our rights ; prevents confusion , and that deluge of Debauches that Anarchy lets in upon the World. And how far we felt this also in the consequent Calamities , would be considered . When the Nation then had lost its Head , and its Glory , 't was turned with its Heels upwards , and governed by a Thing as infamous in its quality , as its Name . The Dreggs of the Populace , the Creatures of a Sectarian Army , the worst part of a Body , that was bad enough in its best ; these were our Senators , and our Patriots , the preservers of our Peace , and the Keepers of our Liberties : and keep them they did , but not for us , but from us . And was not this a Liberty worth the Bloud , and Treasure that was spent to purchase it ? O the blessed Reformation , that filled our Pulpits , and emptied our Purses ; that quickned our endeavours , and inspired our zeal ; and that was so glorious in our mouths , and so pleasant in our hopes ! Were not all miscarriages of Government well mended , when Government was thrown up by the roots ? and was not the disease well cured , when the Body was destroyed ? Were we not well freed from evil Counsellors , when we made Kings of the worst we had ? And was not Tyranny well extirpated , when we were under an Army of Tyrants ? But the glorious things are to come , and we must be cast into New Models : And when the Birds of Prey have divided the Spoil , and satisfied the cravings of their appetites and ambition , the Nation shall be made happy with New-nothings , and golden Mountains ; with Chimaera's of Common-wealths , and fine names for Slavery . In the mean while Loyalty must be scourged with the Scorpions that are due to Rebellion : And those that feared the damnation of the Apostle , shall be sure to incur the damnation of the Reformers ; and they that would not hazard their Souls , must compound for their Estates . But when the JUNCTO had run to the length of their Line ; that is , as far as their MASTER would permit them ; when they were as odious as they deserved , and his designs as ripe as he could wish ; then up steps the single TYRANT , kicks them out of their Seats , and BEELZEBUB dispossesseth the LEGION . He engrosseth the prey to himself , and assumes the sole priviledge of compleating our miseries . He made himself after the Image of a King , and invested his Sword with the authority of Law : He ruled us with the Rod of Iron we deserved ; and made us feel a difference between the silken Reins of a lawful Authority , and the heavy yoke of an insolent Usurpation . And when Providence had freed us from this Plague , and called him to account for his Villanies , we fell back into our old disorders ; we reeled to and fro , and staggered like a Drunken man , and were at our wits end . We knew not this week , who would be our Lords the next ; nor did our Lords themselves know to day , by what Laws they would Rule to morrow . Confusion was in their Councils , as well as Tyranny in their Actions ; and there was but one thing they seemed to be agreed upon , which was to inslave the Nation . And if we would not believe that this was Liberty , we must be knockt on the head with our chains ; if the Sheep would not take the Wolves for their Guardians , 't was fault enough , and good reason why they should be devoured . And were not things come at length to a good pass , when men in Buff durst proclaim themselves the only Legal Authority of the Nation ? when our Armed Masters murdered men in the Streets , and threatned the ancient Metropolis of the Nation , with Gunpowder and Granadoes ? Fire and Sword must be our portion , if we would not be in love with infamous Usurpers ; and a worse Powder-plot than Faux's was acting in the face of the Sun : The strength , the riches , the beauty , yea , the almost All of the Nation was designed a Sacrifice to the rage and revenge of our Oppressors ; and Plunder and Massacres were almost the least evils we feared . Thus were we tost up and down from one wave to another , and made the sport of the proud and insulting billows , till Almighty Goodness setled us again upon our old basis , and by a Miracle of Providence restored us our PRINCE and our Government which our sins had deprived us of , to re-establish us upon the sure Foundations of Righteousness and Peace . These are some sprinklings of that deluge of Woe that we brought upon our selves by resistance , which I have briefly described to this purpose , that the remembrance of these miseries may beget a sense of our sins , and the truth of the particular Proposition I have been discoursing under this Head , viz. That Resistance is fatal to Government . And though Government may be fixt again upon its Foundations , and Laws turned into their ancient Channel , after the violence they have suffered ; yet they lose much of their reverence and strength by such dissettlements : And the People that have rebelled once , and successfully , will be ready to do so often . As water that hath been boyled , will boyl again the sooner . And thus we see how ruinous resistance is to Government , and how destructive to that first great Interest of Societies , as it is also , ( 2. ) TO RELIGION , which is the other . That Rebellion is contrary to the Spirit of Religion , we have seen ; and consequently , that 't is destructive of its Being , will not need much proof ; since contraries destroy one another . Rebellion lays the Reins on mens necks , and takes off the restraints of their appetites ; it opens the flood-gates of Impiety , and le ts loose the brats of extravagant Imagination : It destroys the reverence of all things sacred , and drives Vertue to Corners : It gathers mens lusts into a common storm , and fills all things with Chaos and confusion . Religion cannot be heard in the noise of a battel , but is trampled under-foot in the hurry and tumult . Faith and love , humility and meekness , purity and patience are overcast and silenced by Atheism and Cruelty , pride and barbarism , lust and revenge . Thus Rebellion by breaking up the foundations of the Earth , le ts in an Hell upon us , and brings a kind of present damnation upon the World. And that this is another fatal mischief of Resistance , we have felt also by an experience that will keep it in our memories . And what execution it hath done upon Religion must be considered next . But this is a tender thing , and I am willing to keep my self within bounds that are charitable , and sober ; and therefore must premise to what I have to say about it ; that I charge not the whole Body of the People of the late Times , with the guilt of all the Follies and corruptions I describe . Nor do I believe , or say , that the whole Mass of their Religion was so monstrously vitiated , and depraved . I profess Universal Charity , and have perhaps , more for the worst of them , than they generally will own for any that are not of their own party , or opinion . And therefore at present I shall say no more , than what the sober and intelligent among themselves will acknowledge to be justly chargeable upon some or other of the Sects bred by our late Disorders ; and this will be enough for my purpose , which is only to prove by near and deplorable instances , that resistance brings mischiefs upon Religion ; and not to expose to hatred , or contempt the persons of any that are serious in the way of their profession , though I judge it never so obnoxious , and mistaken : And having said this out of a tender charity , that none may be wronged by misinterpretation , nor any offended that are not concerned ; I come with freedom to describe some of the injuries our unhappy resistance hath done Religion , not withstanding that both Arms and Tongues so highly pretended its defence . And indeed men fought for Religion till they had destroyed it ; and disputed about it , till they had lost it . Midtiplicity of Opinion had quite confounded the simplicity of Life and Faith ; and 't was most peoples business to chatter like Pyes , rather than to live like Christians , or like Men. If Religion had been computed by mens talk , and dispute about it , those later days of the declining World had been its best ; and this in its growth and ways of highest improvement , when all things else were verging to their Set , and Period . But alas , the Tongue was the most , if not the only religious Member . And many of the Pretenders , like the Aegyptian Temples , were fair without , but Beasts and Serpents , and Crocodiles within . Or like the Bird of Paradise , they had Wings to flye in the Clouds of Imagination , but no Feet to walk on the Ground of a vertuous practice . Yea , some had found the way to swim to Heaven in the Current of their appetites , and to reconcile Covetousness , Rapine , Cruelty , and Spiritual Pride , with the glorious names of the Elect , the People of God , the Church of Christ , and the good Party : Religion with Rebellion ; and Sacriledge with Saintship . Men had learnt to be godly , without goodness ; and Christians without Christianity . They were lovers of God , and yet haters of their Brother : haters of open Prophaneness , but not of spiritual wickedness : Very godly , though cruel , and unjust : True penitents , though they returned to their sins , as soon as they had complain'd , and wept : Their hearts were good , though their actions were dishonest ; and they had the root of the matter in them , though that root were a dry stump , and had no branches : They were regenerated , but not reformed ; converted , but not a jot the better : Devout Worshippers , but bad Neighbours : Lovers of God , but no haters of Covetousness : Had power in Heaven , but none over themselves : They were Gods Servants , though they obeyed their appetites ; and his children , though no better than those , that are of their Father the Devil . Thus had men got the knack to be religious without religion , and were in the way to be saved , without salvation . These were gross disorders whereby Religion was taken from its foundation of Vertue , and Holy living , and placed in emotions , raptures , and swelling words of vanity . And when these had kindled the imagination , and raised the fansie to the Clouds , to flutter there in mystical non-sense : and when that was mounted on the Wings of the Wind , and got into the Revelations to loosen the seals , pour out the vials , and phantastically to interpret the fates of Kingdoms ; when it flew into the Tongue in an extravagant ramble ; and abused the Name and Word of God , mingling it with canting , unintelligible babble : I say , when the diseased and disturbed phansie thus variously displayed it self , many made themselves believe that they were acted by the Spirit , and that those wild agitations of sick Imaginations , were divine motions : And when this fire was descended from the fansie to the affections , and these being exceedingly moved by those vain and proud conceits , caused tremblings , and foamings , convulsions and ecstasies in the body , ( all which are but natural diseases , if not worse ; and just like those odd ecstatical motions of the Devils Priests when they came foaming from his Altars ) these , I say , the wild phantasticks had learnt to ascribe to the blessed and adorable Spirit : And when their phansies being full of turgid notions , and their bodies in an ecstasie , they dream'd of strange sights , voices , and wonderful discoveries , which were nothing but the unquiet agitations of their own disordered brains : These also were taken for divine Revelations , and the effects of the Spirit of God , shewing it self miraculously in them . Briefly , and in sum ; Every humour and phantastick unaccountable motion , was by some represented as the work of that Spirit , to which they are most opposite : Thus when warm and brisk sanguine presented a cheerful Scene , and filled the imagination with pleasant Dreams ; these were divine Illapses , the Joys and Incomes of the Holy Ghost : When heated Melancholy had kindled the busie and active phansie , the Enthusiast talks of Illuminations , New Lights , Revelations , and many wonderful fine things , which were ascribed to the same Spirit : and when Phlegm prevailed , and had quencht the phantastick Fire , rendring the Mad man more dull and unactive ; then the Spirit was withdrawn , and the man under spiritual darkness , and desertion : And when again Choler was boyled up into rage and fury against every thing that was not of the Fanatique genius ; this also was presumed to be an Holy Fervour kindled by that Spirit , whose real Fruits are gentleness , and love . And now , after that which I have said on this occasion , it may perhaps be necessary to add , that I hope none here will be so uncharitable , or so unjust , as to think that I go about to disparage the Spirit of God , and its influence ; which ( as I ought ) I adore and reverence : and because I do so , I think it fit to represent , and shame the blasphemous abuses of it , which would expose the most Divine things to scorn , and make them ridiculous . And that the Holy Spirit hath been thus traduced and injured , and is still by great numbers among us , 't would be shameful not to acknowledge : And I add , that my zeal and reverence for the realities , make me thus justly sharp against the Counterfeits . Nor do I think that folly and phantastry is to be spared , because they wear the stollen Livery of things venerable , and sacred . Therefore , to go on ; such a Religion had the corruption of it bred among us : A Religion conceived in the Imagination , and begot by Pride , and Self-Love , which gilded the Professors of it with all the glorious names , and priviledges of the Gospel : And when they had encircled their Heads with their own phantastick rays , and swoln their Imaginations into a Tympany of ridiculous greatness , they scornfully contemned all but their Darling-selves , under the notion of the Formal , the Moral , and the Wicked : and proudly pitied the poor and carnal World , that is , all that were not of their conceited pitch , and elevation . And having thus dignified themselves , and debased others : they herded together , drew the Church into their little Corners , and withdrew from the communion of others , who had less conceit , though more Christianity . They bid us stand off , lest we should have polluted them by our unhallowed approaches ; and having made us as the Heathen and the Publican , they cried , Come out from among them . The true Church , soundness of Judgement , purity of Doctrine and of Worship ( if men would believe them ) was confined to their clans , just as they wee to the Corners of Africa of old , when their Friends the Donatists were there . Thus did the Votaries of each Sect swell in their Imaginations , till some other sort as well conceited as themselves , endeavoured to take their Plumes from them , and to appropriate those glorious prerogatives to their own party . And this went for the power of Godliness , and the spirituality of Religion , under pretence of which , all reverence to things sacred was destroyed . For when this Spirit had got into the Pulpit , and set up the Cry of the Purity , and Spirituality of Worship , it never left canting on the Subject , till mens Tongues and Minds were fired against every matter of decency and order , as formal , and Antichristian : And so far had it prevailed , as to drive those of warm affections and weak heads , from all external Reverence to God , and Holy things : And the well meaning people being frighted with the terrible noise of Popery , Superstition , and Antichristianism , ( words they had learnt to hate , though not to understand ) boggled and flew off from every thing their furious Guides had marked with these abhorred Characters , though it were never so innocent and becoming . And thus a rude and slovenly Religion had made its way into the World , and such a sordid carelessness in matters of divine Worship ▪ that should a Stranger have come into the Assemblies that were acted by this Spirit , he would not have imagined what they had been doing : and that they were about Holy Offices , would perhaps have been one of the last things in his Conjecture . Thus bold and sawcy talk had crept into mens Prayers , under pretence of Holy Familiarity with God ; nauseous impertinent Gibberish , under the notion of Praying by the Spirit ; and all kind of irreverences in external demeanour , under the shelter of a pretended spiritual Worship . Men had subtilized Religion , till they had destroyed it , made it first invisible , and then Nothing . AND now it being thus multiplied , corrupted , and debaucht ; being made the Game of the Tongue , and the Frolick of Imagination ; phantastick in its principles , sordid in its practices ; separated from the foundation of a vertuous life , and made to serve the ends of Pride , and Avarice ; what was like to follow , according to the nature and order of things , but Atheism and contempt of all Religion ? And when one says , here 's Religion , and another says , there 's Religion ; a third will scornfully ask , where 's Religion , and what 's Religion ? When the Heathen Deities were so multiplied , that every thing was made a God ; Protagoras , Diagoras , and others , first began to question , and next to affirm that there was NONE . Religions have been multiplied in our days , as much as Gods in theirs ; and we have seen much of the same fatal event , and issue . They made their Gods contemptible and vile , by deifying things that were so , and we had no less detracted from the credit of Religion , by bringing it down to things of the lowest and vilest rank and nature : Our Idolized Opinions were no better than their Garlick and Onyons . The diseases of the Mind , Phrensie and Enthusiasm , which our days have worshipped , were no better than those of the Body which they adored : And they never raised Altars to worse Vices than REBELLION , FRAUD , and VIOLENCE , which our Age hath hallowed and made sacred . So that notwithstanding all the glorious pretensions of those Times , Religion was , among many , taken off all its Foundations , and the World prepared for Atheism . The Follies and Divisions of one Age , make way for Atheism in the next . Thus also briefly of the Condition of our RELIGION . AND thus I have shewn how much RESISTANCE of the Authority that is over us , is against our DUTY and our INTEREST . The former God hath plainly told us ; and the latter we have sadly felt . It remains that we humble our selves under the sense of the publick guilt , as well as complain of the consequent miseries . That we may not draw down new judgements , by repeating old provocations ; and adding our particular sins to the common score . And I think we shall do well to consider , what we , who abhor Rebellion , have contributed to the fatal evils that followed it . We can perhaps be well enough content that the visible actors of those mischiefs should be lasht , and exposed ; and it may be , are well pleased and tickled with our reprehensions in which we think our selves not concerned . But if we will be just , if we will have this Fast to signifie , we must turn our reproofs upon our selves also , and with grief and shame acknowledge that our sins and Debauches , our contempt of God and scorn of Religion , have helpt towards the plucking down that sad judgement upon the Nation , which we lament this Day : And it must be confest , that there were those that fought against the KING , who yet spent their blood in his service : and many by their vices , endeavoured to engage Heaven against that Cause , which themselves strove in another way , to less purpose , to promote . And therefore we ought not to think , that this Fast is appointed to inveigh against the faults of others , and to make them and their actions odious ; but to humble our selves under the apprehension of our own , and to teach us to shew our love to the King , and readiness to obey him , by subjecting our selves first unto God , whose Vice-gerent HE is . And we may be assured that they that are not Loyal to the UNIVERSAL LORD of all the World , can scarce possibly be so to their particular SOVEREIGN . And 't will need a great deal of Charity to help us to believe , that those who make no scruple to blaspheme the Name of God , and to break the plainest , most earnest , and most express of his Laws , will be withheld by considerations of Duty or Conscience from rebelling against their King , or affronting His , when there is any powerful interest to oblige them to it . If therefore we would give any evidence of a serious humiliation at present , or any security of a future loyalty , let us do so by confessing our particular sins , and forsaking them ; and then there will be hope that the Authority of God may oblige us quietly and peaceably to submit to his MINISTER ; and in doing so we shall be blest with his influence , and deserve his protection . And thus demeaning our selves like Professors of the Gospel of Peace , and Subjects of the Prince of Peace , the Peace He left with his Disciples will be with us here , and everlasting Peace will encircle our heads with rays of glory in the Kingdom of Peace . And so the Peace of God which passeth all understanding , keep your hearts and minds in Christ Jesus : To whom with God the Father , and God the Holy Ghost , be ascribed all Glory , Honour , and adoration henceforth and for ever . Amen and Amen . SERMON IV. THE SIN and DANGER OF SCOFFING AT RELIGION . The Second Edition . SERMON IV. AGAINST SCOFFING AT RELIGION . 2 PET. III. 3. — There shall come in the last days Scoffers , walking after their own Lusts . IT is a question that hath much exercised the wits of the Curious , whether there be any decay in nature ? or whether all things are not still , as they were from the beginning , in all their kinds , and in all the degrees of their vigour , and perfection ? I shall not undertake to determine ought in this Theory ; Be the matter how it will as to ▪ the natural world , we have cause to believe , that there are degeneracies in the moral : This our Saviour supposeth in the Question , Luke 18. 8. When the Son of man cometh , shall he find faith on earth ? Implying , that in the last Times , there shall be remarkable fallings from the Faith , and a general Reign of unbelief ; which cannot be without great defection in manners also . And St. Paul , 2 ▪ Tim. 3. 1. tells us , That the last days should be perillous , that men should be Lovers of their own selves , Covetous , Boasters , Proud , Blasphemers ; and our Apostle in the Text , — Scoffers , walking after their own lusts . Now we are not to think , that the holy Writers suppos'd , that these evils were not in other days , as well as in the last : No , the same catalogue of Vices runs ▪ through all Ages , which more , or less , are infected with them : But the meaning , I conceive , is , That in the latter , they should be more notorious , and more numerous , acted in higher degrees of impudence , and with more circumstances of guilt . There is no doubt but there were always scoffers ; but never such , nor so many , as in the last days ; ( The last of the world simply , and not only those of the Jewish State ) scoffers , walking after their own lusts — viz. as absolute slaves to their Appetites , and Passions . For the word Lusts , takes in all unruly desires , and inclinations . In treating of the words I shall shew , 1. What sort of Scoffers we may suppose here meant ? 2. What is the evil and malignity of the humour ? 3. What are the consequences , and effects of it ? And thence 4. Pass to improvement for practice . FOr the First , Who are the scoffers meant ? I take direction in it , from the character annext , Scoffers , walking after their own lusts . Now the lusts of men would be boundless , and are impatient of any check , or stop : They hate all restraints that are laid upon them ; and the greatest restraints of appetite , are from Religion : Religion hinders men most from walking after their own lusts , and these are most resolv'd on that : so that we may suppose the scoffers in the Text , who walk after their own lusts , to be scoffers at Religion , which would hinder and disturb them most in that course . And that they were such , appears from the following verse ; in which they argue scoffingly , against the Christian belief , and expectations : Saying , Where is the promise of his coming ? for since the Fathers fell a-sleep , all things continue as they were from the beginning — vers . 4. Now generally the less impudent sort of sinners endeavour to reconcile Religion to their Lusts , by walking in some of the forms of godliness ; so did the Pharisees among the Jews , and divers Hereticks among the ancient Christians ; and their modern successors do the same still : But there are an other sort , who are more bold , and impatient , they will not give themselves the trouble of reconciling Religion to their Lusts , but take the shorter course of opposing it , in favour of them . This some do by ingaging their parts , and knowledge , gravely , and seriously to reason it out of the world ; but these are the few : Reason is a severe thing , and doth as little comport with mens Lusts , as Religion : And the same Lusts that make them willing to reason against Religion , make them incapable of it : For debauchery is almost as great an enemy to mens intellectuals , as to their morals . And therefore others , and the most , go an easier way , and fight against Religion by scoffing and buffoonry : This is the game the Devil seems to be playing in the present Age. He hath tryed the power and rage of the mighty ; and the wit , and knowledge of the learned ; but these have not succeeded for the destruction of Religion . And therefore now he is making an experiment by an other sort of enemies , and sets the Apes , and Drollers upon it . And certainly there was never any other Age , in which sacred and serious things have been so rudely , and impudently assaulted by the prophane abuses of Jesters , and Buffoons , who have been the contempt of all wise Times , but are the darlings , and wits of these . O the Invention ! the rare invention of this happy Age ! How easie hath it made the way to this glorious reputation ? 'T is but laughing gracefully at the Fopps ; the grave , the learned , the religious Fopps ; and a man cannot fail of being a Wit , in spight of ignorance , and impertinence . Away with the pedantry , and dull formalities of former days ! we are Wits upon terms more generous , and more easie . Our Age hath more spirit and flame : our conversation ; yes ! our vertuous conversation hath refined and improved us ; We see the folly and ignorance of our fore-fathers ; and laugh at the Tales with which crafty Priests abused their easiness , and credulity . Spiritual substance ! Immortal souls ! Authority of Scripture ! Fictions , Ideas , Phantomes , Iargon : Here is demonstration against the spiritual Trade , and spiritual men . The rest of the work is for Songs and Plays ; for the wit and humour of agreeable conversation . Thus far we are come , and the infection spreads ; so that there is scarce a little vain Thing that hath a mind to be modish , but sets up for a derider of God , and of Religion ; and makes a scoff of the most serious thoughts , and profession of the wisest men of all Ages . Heaven and Hell are become words of sport : and Devils and Angels , Fairyes and Chimaera's : 'T is Foppish to speak of Religion , but in Railery ; or to mention such a thing as Scripture ; except it be to burlesque and deride it . 'T is dreadful to consider , and a man may tremble to describe this monstrous humour of many in our Age , which I believe hath out-done all former in the heights of this amazing sort of wickedness , and sadly proves that in the last days shall come Scoffers , and such as have not been from the beginning : For though former Ages , no doubt , have had deriders of Religion , yet in those times they hid their heads , and did it covertly behind the curtain ; in their privacies , and among their Confidents ; But in these , they face the Sun , and impudently vent their folly in all companies , and places , as if it were a matter of renown and glory , and they expected to be counted Hero's for it . Thus we see what sort of Scoffers they are that are to come in the last days , impudent deriders of Religion , because they are resolved on walking after their own Lusts . I come , II. To shew the malignity , and aggravations of this humour . 1. 'T is an open defiance of God , and a direct opposition of his Glory . His glory , namely the derivative , consists in those praises , and acknowledgements that are due to his perfections ; and those are paid in the exercises of Religion ; so that to buffoon this , is to shoot the arrows of our scorn directly at the Throne of God. Indeed all sins are oppositions of him , and of his Glory , but in most , they are so in the consequence of the sin , not in the intention of the sinner : The Drunkard , the Oppressor , and the unclean person , design only their own satisfactions , not any immediate affront to their Maker : But the Scoffer with prodigious impudence doth that . He derides the love and obedience , fear and reverence of the most High ; which is a direct contempt of his perfections . Now scorn is one of the greatest indignities ; especially , it is sore and provoking , when one is contemn'd by his inferiours ; and more , when they are his dependants , that have their bread from his Bounty ? such is the case here , in all possible degrees of aggravation ; vilest worms and lowest dust , scoff at the highest Majesty , and fullest perfection : The universal King our Soveraign , before whom Angels bow , and Devils tremble , is derided by the slaves of his Kingdom and Creation : The general Father and Benefactor flouted by those that have their Being , and all their comforts from his goodness , and cannot live , or move , or breathe without him , Acts 17. 28. Instead of lowest reverence , gratitude , and prostrations , they lift up their heads in proud scorn and defiance of him ; and as the Royal Psalmist speaks of them , Psal . 73. 18. They set their mouth against the Heavens . 2. This is a sin that is a step beyond Atheism it self . 'T is greater impiety to say , God is a careless , or a contemptible Being , than to say , He is not . As the Moralist tells us , He would rather it should be affirm'd , that there was no such man as Plutarch , than that it should be believ'd that there was such a man , but that he was a vile and worthless person . Now to deride Religion while we allow there is a God , is to say by immediate consequence , either that he is a careless and idle Greatness that heeds not his Creatures ; and so worship is an impertinence : or that he is so bad , or so mean a Being , that he deserves not to be worshipp'd , that is , that we owe him no acknowledgement of his Being , or his Bounty ; and which is more , that 't is ridiculous to pay him any . To deny the existence of God is gross and unreasonable ; but to acknowledge that , and to scoff at the expressions of love and veneration of him , is down-right madness . So that if the scoffer be not an Atheist , he is the more inexcusable in his scoffing ; and if possible , he is worse . 3. The humour of deriding Religion is monstrousness in the soul : All sin is deformity , but this is Horrid . For a man to have his parts and members misplaced ; His legs , suppose , on his shoulders , his eyes in his neck , and his arms growing out of his belly , is frightful ; but there 's a misplacing in the soul that is more ugly . Man hath such powers given him as scorn and derision , and while they are exercised against sin and folly , there is nothing amiss in them : But when they are misplaced upon holiness and wisdom , upon the greatest and the purest , upon the most visible , and most universally acknowledg'd perfections ; they are then an excess of deformity in the soul , and such scorners are greater monsters than the man that hath horns and hoofs . 4. It is a wickedness beyond the degeneracy of Devils . We read that They fought against the Angels , the Ministers of God , Rev. 12. 7. but never that they derided them for their Ministeries . They oppose Gods ends , and interests in the world , but we find them not scoffing at Him. No , they believe and tremble , Jam. 2. 19. This Fear is not a vertue indeed , in those Apostate spirits , and yet it proceeds from a sense , and apprehension of divine power and vengeance : But the impious Scoffers at Religion have out-grown that , and are more bold than all the Legions of darkness . They have so little dread of the wrath of God , that by their scoffs they endeavour to provoke , and as it were to dare him to pour his displeasure on them : As if they had a mind to challenge the field with Him , and to try the reality , and force of his power and terrours . Thus briefly of the malignity and aggravations of the sin of Scoffing at Religion : There will be an occasion of saying more of it in the sequel ; I therefore descend now , III. To an account of some Effects and Consequences of it ; and shall confine my self here also within the bounds of that , which is mention'd as the character of these Scoffers in the Text — Walking after their own Lusts — We have seen that mens lusts are the ground and occasion of their scoffing ; and I add , that this again is a cause of the greater heights , and boldness of their Lusts ; like Water and Ice they produce one another . Mens lusts put them upon scoffing at that which should restrain them ; and this , through the judgement of God , and the nature of the thing , brings them at last to walk after their lusts in such obsequiousness and intireness , that they follow them , 1. Without any check , or restraint upon their Lusts . 2. Without power to forsake , or disobey them . 3. Without , or with very little , hope of remedy , or deliverance from the dominion , and sad consequences of them . These are all dreadful things , and such as frequently ( if not mostly ) follow upon the impious humour of scoffing at Relgion . As to the first , The Scoffers walk after their own lusts , ( 1. ) Without restraint , or check from the Spirit of God. This strives long with sinners ; but it will not always strive with them that strive against it , Gen. 6. 3. When men move with their Lusts , as those that are joyn'd to them , the holy Spirit will let them alone , Hos . 4. 17. And this impiety , in the very nature of it , is of all sins most likely to provoke Him to a dereliction of the sinner : Since it is the greatest , most direct , and most intolerable affront of the most High ; and if any thing be a fighting against the Holy Spirit , a vexing , yea a blaspheming of Him , This is . Moreover , such a sinner becomes a subject incapable of His communications . Nothing that is sacr●d or serious makes any impression upon such whiffling spirits ; 't were as good attempt writing on the water , or painting with a Pencil on the air , as to think of fastening any sober sense upon the scoffer . And when it is come to this , that the sinner hath made himself incapable of any benefit from the influences of the Spirit , He withdraws his solicitations from that miserable person . He will not plough upon a rock , nor sow upon the sands . So that the man hath the advantage now of not being disturb'd in his pursuits by the grand Enemy of his lusts ; but is suffer'd to run upon the wrath of God , and everlasting torments without controul from Him. 2. The scoffer gets this priviledge also , to walk after his own Lusts , without check from his Conscience . This is an Inward Judge , that summons , censures , and condemns ; and while there is such a Court , and such transactions in the sinners breast , he cannot walk after his lusts in quiet . But the scoffer takes a course with Conscience : 1. He debauches it . And , 2. He makes it stupid . As to the First , it may be consider'd , That when He enters upon the trade of deriding Religion , he doth not believe it to be really so contemptible , and ridiculous ; only he follows a fashion , and thinks 't is witty to Scoff at it : But in process of time and practice , his understanding , through the withcraft of this vice , and the secret judgement of God , grows into the very nature and temper of the sin ; And he comes insensibly at last , to believe that in earnest , which he entred on at first in jest : and so Satan and his Lusts have decoy'd him into a down right , serious Infidelity . If the horrid Articles of impiety and unbelief had been offer'd him at the beginning , in a way of serious argument , he would have entertain'd them with some intellectual detestation and abhorrence : But having a long time droll'd upon Religion , and represented it as ridiculous ; rather than so much wit and sport should be lost , he is willing to believe it is so ; and such a will quickly draws such an understanding to it . But especially the consideration of full liberty in his Lusts , indears and recommends the opinion to him ; and the intellect so prepar'd is quickly convinc'd , having so great an interest to incline it ; so that now the foolish mind is darkened , Rom. 1. 21. and the Conscience made a party with the lusts . It is become reprobate , Rom. 1. 28. and given up to strong delusions , 2 Thes . 2. 11. The Scoffer now believes his Jests as if they were arguments of Reason , and pleads for his lusts , as if they were actions of vertue : And thus his Conscience is debauch'd : Or , if he have not proceeded so far as this , Yet , 2. He stupifieth it at least . There are two main acts of Conscience : to inform us what is our Duty ; and to judge how far we do it , or do it not . And this sort of wicked men deal so with Conscience as to stupifie both . For Duty , they think of none ; who is Lord over them ! and for reflection on their actions , they are strangers to it . They follow on with their eyes and thoughts upon their Lusts , but never consider whither the way leads . They pursue sense and appetite , but reflect and think no more than Beasts . Whither am I going ? and what have I done ? are no questions with them . All the soul and mind they have is employ'd in seeking means to gratifie and please their Lusts ; and while those are satisfied , the men are content and quiet , be their actions what they will. They feel no inward trouble , or disturbance from the greatest villanies : They can blaspheme the name of God by horrid Oaths every moment ; and debauch themselves by drunkenness , and vile sensuality every day , without the least remorse or sense that any thing is a-miss ; yea , they make sport of their Sin , Prov. 14. 9. and glory in their shame , Phil. 3. 19. They live undisturbedly in a course of hellish wickedness , and die in the same , without any thought or apprehension of Sin , Death , or Judgement . They laugh and debauch themselves into a state past feeling , Ephes . 4. 19. and sear their Consciences as with an hot iron , 1 Tim. 4. 2. They are twice dead , plucked up by the roots , Jude 12. dead by nature to the spiritual Life ; and now by these vile usages , dead to the moral also . And when they are come thus far , they are freed too , 3. From the Restraints of the Ministers of Gods Providence , the Holy Angels . They are Instruments in the distribution of mercies and judgements , by which God restrains sinners from their Lusts ; Ministring spirits for our good , Heb. 1. 14. and are perhaps concern'd about us in more things than we imagine ; throwing bars a-thwart the way where danger or temptation lies ; inwardly and secretly exciting good thoughts and desires , as Satan doth evil ones , and defending us , in many instances , from the power and subtilty of that enemy : But the derider of Religion , who is forsaken of God and Conscience , is also left by These . And that there is such a dereliction of incurable sinners , we may see Jer. 51. 9. We would have healed Babylon ; but she is not healed , forsake her , and let her go . Spoken , as some of the learned Ancients suppose , by the Presidential Angels ; like the voice in the Temple , a little before the last destruction of it , Let us go hence . Thus Psal . 71. 9. the Septuagint reads — They that keep my soul take counsel together , saying , God hath forsaken him , let us persecute and take him , for there is none to deliver him . The good Spirits depart from the incorrigible sinner , and leave him to the evil ones . Thus of the first dreadful consequence of Scoffing at Religion ; the Scoffers are given up to follow their Lusts without restraint . Another is , 2. That they follow without power to leave or disobey them . They follow as Vassals and Slaves ; yea they follow as a Beast that is led . Their wills are but the motions of their Lust ; their Reasons , but the impure Phantasms and Imaginations that are raised by their Lusts ; and their affections , but the various inclinations of their Lusts . So that what ever may be said of the liberty of less degenerate men , these have none . Our power consists in the aids of the Spirit of God , in the informations , convictions and reproofs of Conscience , and in the offices of kindness we receive from the Ministring Spirits : When these are gone , all our power is gone . So that those reprobate men are dead in sin , Eph. 2. 1. and Sold unto it , Rom. 7. 14. They are led into Captivity , by the Law of sin and death , Rom. 7. 23. They are slaves , and slaves to the worst of Tyrants , and the worst of slaves : even to him that is held in the chains of darkness , to the judgement of the great day . Being left of God and good Angels , the evil ones take possession of them ; on which account they are truly Demoniacks , and those of the worst sort : they are mov'd and acted by the Devil , as if they had no other Soul. And so , 3. They follow their Lusts with none , or very little hope of Remedy . The condition of the Scoffers ( of some of them at least ) is quite or very near desperate . This follows from what hath been said already ; and we may consider further ; 1. That there is a day of Grace ; a time in which there is ground for hope : when that is done , hope is at an end . Now this day is the time , and possibility of repentance : When ever a sinner repents and turns , he shall be accepted and live : But men may out-live , and sin away the power and capacity of repentance ; And then their Sun is set , their day is done . Now Repentance begins in Sense , and conviction of sin ; but when a man is arriv'd at a state past feeling , he is incapable of that : the most powerful word , most terrible judgements , and most alluring mercies have no effect on such ; the best Physick in the world will not work on a dead carkass ; the loudest voice will not rouze a Marble Statue ; nor the most soveraign Salve , close up a cut in the stump of a Tree . The summ is , When one is past the inward sense of Duty and danger , Sin and Misery , he is past Repentance , Grace , and Hope : And this very often is the condition of the Scoffer , who hath debauch'd and jested away all feeling of these Interests . Yea ( 2. ) there is great cause to think that he commits the Sin against the Holy Ghost ( or a sin that is very near it ) For that consists in the Disbelief and contempt of the great and last Testimony that was given by the Spirit , to the truth of Christianity : And that I may not seem to speak this without ground , let us look into the place where the first and fullest account of this sin is . We have it Matth. 12. Our Saviour had cur'd one that was possest , ver . 22. The people marvell'd , and were inclin'd to believe upon it , ver . 23. But the Pharisees revil'd , saying , that he cast out Devils by Belzebub , ver . 24. Christ shews the absurdity and falshood of their suggestion , arguing that then Satan would be divided against himself , and his Kingdom , so divided , could not stand , ver . 25 , 26. And having reason'd against that malicious account of his Miracle , he infers from the contrary , and true way of his performing it , ver . 28. If I by the Spirit of God , cast out Devils , then is the Kingdom of God come unto you , viz. then I , that have done this , am the Messias : And he concludes by a serious application to them to shew the sad consequence of such bold , and impious suggestions , 31. Wherefore I say unto you , All manner of sin , and blasphemy shall be forgiven unto men : but the blasphemy against the Holy Ghost shall not be forgiven unto men . Where by Blasphemy against the Holy Ghost must be understood , according to the context , That of imputing the operation of the Spirit in Miracles to the Devil , which is therefore so hainous , because it is an expression of the greatest contempt of it , and a bar against the being perswaded by it . Now to apply this ; Though the Scoffer doth not impute the Spirits Testimony in Miracles to the Devil ; yet that is not because he hath a greater esteem of the operations of the Spirit ; but because he hath less belief of the existence of Devils . Yea , he will not allow so much as the Pharisees did , That any such things were done ; but supposeth all to have been Impostures and delusions in the Author , or cunningly devised Fables in the Relators , which is a contempt put upon the operations of the Holy Spirit , equal to that of ascribing them to the Devil , and doth as effectually and incurably strike up the Grounds of Faith , as that . So that in substance , the sin of the Scoffers is the same with that described in the Text , though differing in circumstance and form . Yea , 't is the sin with aggravation ; since they do not barely speak against the Holy Ghost , and his operations , but deride them : an expression of the greatest contempt possible . And when men are come thus far , to despise the great Testimony of the Spirit and ground of Faith , after it hath been sufficiently propounded to them , and entertain'd by them , in favour of their Lusts ; we have cause to think their Infidelity is incurable , and consequently , unpardonable . For so the Apostle hath declar'd plainly , Heb. 6. 4 , 5 , 6. For it is impossible for those who were once enlightened , and have tasted of the heavenly Gift , and were made partakers of the Holy Ghost , viz. in Baptism , and have tasted the good Word of God , and the powers of the World to come ; ( all which are expressions of the visibly owning Christianity , and partaking in the duties and priviledges of it ) if they shall fall away , to renew them again to repentance . And they that are arriv'd at the impudent height of deriding all this , are faln away with a witness ; and therefore , I think , we may conclude safely from the Doctrine of the Apostle , that they are incurable and unpardonable ; and from this , and the discourse before , that 't is sadly probable , they have committed the sin against the Holy Ghost . This 't is like may seem very severe Doctrine , but I cannot help that : if it be true , I am not to be blam'd for the severity of it . And I 'me sure the Book of Homilies declares more positively in the case , than I have done : For speaking in the Tenth Homily , of the Scorners of Godliness and Religion , who are there describ'd ; the Author saith of them , [ I think I may without danger of Gods judgement pronounce , that never any yet were converted unto God by Repentance , but continued still in their abominable wickedness , heaping up to themselves Damnation against the day of Gods inevitable Judgement . ] I Come now , IV. to the APPLICATION ; which shall be ( 1. ) Earnestly to Dehort all that have the least sense of vertue , or reason , from Scoffing at Religion ; or at men for making profession of it . And then , ( 2. ) I shall conclude with some very brief Directions and Rules of caution , to secure us from the danger of this Sin. Concerning the first , I consider that the Scoffers , with whom I am further to treat , are of two sorts , 1. The desperate ; who have debauch'd themselves into down-right Infidelity : And 2. the Fashionable ones , ( as I crave leave , for distinction , to call them ) who do not Scoff at Religion out of enmity or malice , but out of modishness and compliance ; and it may be , out of design to be accounted Wits for so doing . I shall deal First , with the former sort ; and in treating with them , shall use none of the acknowledgments of Religion ; but from plain unassisted reason , shall shew the extreme vanity and madness of their practice : And I would entreat them to think of the following things . ( 2. ) Be Religion True ( as we know ) or false ( as they vainly imagine ) their Scoffing at it is exceedingly absurd . Every Faculty is to be applyed to its proper object : to employ and of them about others that belong not to them is foolish and unnatural . Now God hath bestowed upon us Reason , and understanding to judge and discourse about things that are serious ; and the Faculty of laughter and derision to be exercised upon things that are vain : to employ the former , and discourse gravely about ludicrous , trifling matters is ridiculous : And 't is equally absurd to be sportive about affairs that are serious . Now ; whether Religion be true or not , 't is a serious thing : If true , the greatest Interests of this world and another , are included and concerned in it . Or if it be otherwise , it must yet be granted , that it hath much agreeableness with the Reasons , and most serious Faculties of Mankind ; and our greatest and most important concerns in this Life , viz. the main affairs of the Government of the World are bound up with it , and have relation to it : So that whether true or false , it is no matter of sport , but subject for our most serious considerations and discourses . And from this last hint about Government , I mind the Scoffer , 2. That his practice tends to the dissolution of humane Society , and the turning of mankind into the condition of wild nature : And if it should succeed , and prevail generally , upon any whole people , it would make them more barbarous than any Nation in the world ever yet was . For be Religion what it will , Government hath Strength , Security , and Reverence from it . Take this off , and the fears of it , and no Laws can be put in execution ( and without this , Government is a meer name , and nothing ) For there can be no assurance of the truth of fact , where there is no restraint from Religion upon Lying , and false witness : and suppose but this , that there is no reckoning or account hereafter ; every man may say , and testifie , what is for the advantage of his Lusts ( for no humane Laws can reach him ) and then Laws will be useless , or hurtful ; and all Government will quickly be at an end . For though , as things are under the acknowledgements of Religion , there is much lying , false-witness , and injustice in the world ; yet let all the Restraints of Conscience and Religion be removed , and things will be incomparably worse : No mans Life or property will be safe ; mankind would worry and prey upon one another , and we should ere long fall a-sunder into a condition of dissolution and wildness . So that the Scoffers at Religion are declared enemies of humane Nature , and strive to turn us out into the state of Savages and Cannibals . 3. The humour is exceedingly rude and uncivil . 'T is ill manners to flout and deride what is esteemed by our Betters ; especially , if that esteem be in the highest degree of veneration . Now Religion hath publick acknowledgements of greatest respects from all Ages , and all Nations ; from the Princes and the people ; from the Mighty , and the Learned ; from the best , and the most ; from the deepest Inquirers , and acutest Discerners : So that to Scoff at Religion , as if it were ridiculous and contemptible , is rudely to affront all these , and to publish them for a pack of fools and madmen . 'T is to make Fopps of all our Forefathers , and Idiots of the Founders of our Laws , and Government . 'T is to defie every man we meet ( except the Atheist and the Scoffer ) and to proclaim all mankind besides , to be a set of simpletons and superstitious Sneaks . Let such men quit all pretences to civility and breeding , they are ruder than Toryes , and wild Americans ; and were they treated according to their deserts from mankind , they would meet every where with Chains and Strappadoes . 4. To Scoff Religion , is ridiculously proud and immodest : And the scorner supposeth , that he sees more with one twinkle of his eye , than the wisest , most learned , and most considering part of mankind have seen in all their most serious and laborious observations . Certainly if Religion be a deceit , it is not so thin and transparent a one , as to be presently looked through by every whiffler , and swilling Buffoon . If it is an Imposture , 't is such a one , as hath impos'd upon the wisdom of all Ages ; upon all the old World , and upon the greatest part of the present : And be it what it will , it hath made it self very plausible by the helps of reason , and Arts of Learning ; and it would be very Strange , if after all , it should be detected and made so naked by every one that can laugh , and break a Jest . It would be wonderful if the Mystery hid from Ages , the Grand cheat of Religion , should at last be found out by Raileurs , and Songsters : That it should so long have been conceal'd from the wise and prudent in all their disquisitions and reasonings , and be reveal'd at last to Debauchees and Jesters , amid the wild inspirations of Wine and Ale. Suppose the worst ; and let Religion be as false and as ridiculous as can be imagin'd : the Scoffers that deride it , are impudent to pretend that They have found it out . They find the folly and falshood of Religion ! Let them find new Fashions , or new Oaths ( things suitable to their genius and capacities ) But for shame let not them talk of discoveries about Religion . Or if they must be medling here , let them first learn their Catechisms , and know what Religion is : And when they understand what they Scoff at , let them Scoff on if they can . 5. To deride Religion , is a dangerous and unsafe practice . For the Scoffer is not sure that he is wiser than all mankind , that hath reverence for it . He hath no demonstration to prove Religion false and ridiculous : Nor is he absolutely certain , that there is no Immortality or future judgement . So that , suppose it should prove true , at last , that there will be a general day of account ; and men shall be summon'd by Christ Jesus to be judg'd according to his Gospel , for a state of eternal happiness , or woe ; what is the case of the Scoffer then ? yea what will it be at that day ? will his mirth hold when the Judge shall appear ? or will his Wit recreate and support him when he shall be call'd to the Bar ? will he have any heart to droll when the Sentence is past ? or will he applaud himself in having made Hell his sport , when he feels it ? will he shew himself good company among the Devils and his Angels ; or make pastime of Heaven and Religion , amid the flames of Brimstone ? I say , 't is possible ( at least ) that what we have heard of a day of Judgement , and a future state of Heaven and Hell , Angels and Devils , may be real ; And if it be , the Scoffer is undone , to Eternity undone . So that he is extreamly a fool , to venture so great a stake , as the life and happiness of his Soul for evermore , upon a confidence that may deceive him ; yea he doth it upon a presumption that hath not as much as any good probabilities to incourage it . For if Religion be not certain , yet most of the appearances lie that way ; and no wise man would hazard his soul against such shews of truth : especially , when the gain for which he runs the risque , must needs be very little ; and the loss will be infinite and irreparable . If Religion proves false , the Scoffer gains the satisfaction of a little merriment and sport ; and it may be , of being taken for a Wit among his companions ; But if it be true , he loseth the vision and enjoyment of God , and the eternal happiness and perfection of his soul , he falls under the vengeance of the most High , and into the power of Devils ; under the stings of Conscience , and into the pains of Hell. Now what man in his wits , would run the venture of such fatal losses and miseries , for such trivial Nothings of advantage ? He were mad , that would stake his Estate and Life to get a pin or a feather , in a case wherein he could have no assurance ; and he were more so , that would do it , when there was odds against him . If there were ten thousand probabilities on the part of Infidelity ( without certainty ) no wise man would lay all his Interests upon it , when no more could be got by it , than the pleasure of a little laughing : But to do it when so many appearances ( if they are no more ) lie on the other side , is Bedlam madness . I have thus represented to the desperate Scoffer , whose Lusts have made him seriously believe , that Religion is contemptible ; that the practice of Scoffing at it , ( be it what it will ) is very absurd and dangerous . But there is yet another sort of Scoffers to be treated with , who are not yet come so far , as to believe that Religion is a Fable , and yet Scoff at the profession of it out of modishness , and an humour of imitation . They do not in their hearts deny Religion , but yet they deride Those that practise according to it ; they are not content to laugh at the fopperies , that many times call themselves by that sacred name ; but fleer also , and spend the silly thing , they think to be Wit , upon those actions that are undoubtedly religious : Such never enter into the consideration of the matter , and therefore I shall endeavour to awaken them ( that they may know what they do ) by the things that follow . 1. They Scoff at the Religious for acting according to Reason , that is , because they are men and not bruits : Because they act like intelligent creatures , and not like the Horse and Mule that have no understanding . They deride them for passing right judgements , and making a right choice : for preferring God before the creature ; the soul before the body ; and eternity before time : For choosing light before darkness ; beauty before deformity ; and life and happiness before the extreams of death and misery . God hath given to all his creatures a principle to direct their actions ; Reason to Men , and Sense and Appetite to Beasts ; so that to deride men for governing themselves by their reasons , and not by inferiour principles , is as absurd , as if a man should laugh at the Ox for grazing freely in the field , and not standing still to grow like a tree ; or at the bird , because it flies in the air , and doth not creep like the worm on the ground . He that doth so , is an Ideot , and a Natural , and the Scoffer acts at the same rate of folly . 2. He derides men for living by the most Catholick rule of nature , viz. that of Self-love , and self-preservation . He flouts them for seeking health and happiness , riches , honours , and pleasures , the truest and the best : For endeavouring to obtain the favour of God , the peace of Conscience , and security of future and eternal well being : For striving to avoid the snares of Satan , the wrath of God , and pains of Hell. He laughs at them , because they will not thrust their heads into the Fire , and leap the precipice into the gulph of woe : Because they will not be their own executioners , and beat out their own brains . 3. He Scoffs at the Religious , because they act for the great ends of their Being . God made all things for an end , and man for a noble one , the injoyment of himself for ever : Now the exercises of Religion are the way to this end ; and to deride men for this , is to laugh at them for acting , and designing pertinently and nobly . The Scoffer jeers the religious , because he lives for greater ends , than the Beasts ; and indeavours to be happier than his horses and his swine : Because he will not be content , only to eat and drink , and revel and die . 4. The Scoffer laughs at the Religious for aiming at the perfection of his nature . God made man perfect , but we have corrupted our selves , Eccl. 7. 29. and debased our noble beings : We have destroyed our Makers Image , and deform'd our natures . Now the design of Religion is , to repair our ruines , and to recover us to the integrity , and perfection of our first selves ; to restore Light to the mind , and vertue to the will , and order to the affections ; to heal , cleanse , and beautifie the soul : So that to Scoff at men for living by this , is as if one should deride the sick for taking physick , and the blind for using a guide . As if a man should be scorn'd for washing , after he had faln into a mire ; or for seeking cure for a foul Leprosie that had over-spread him . 5. The scoffer derides the Religious for acting according to his own principles . He saith , there is a God , and jeers those that worship Him ; he believes that God is infinitely amiable , wise , great , and good ; and yet laughs at men for loving his beauty , and believing his wisdom , and trusting in his power and goodness . He saith , that Christ is the Saviour ; and derides those that are willing to be saved by Him : that the Holy Ghost is the sanctifier ; and laughs at that holiness , He teacheth and produceth . He will tell you , he believes there is an Heaven of eternal happiness ; and scorns those that seek it : that there is an Hell of endless woe and torment ; and makes sport of all endeavours to avoid it . 6. He derides men , because they are true to their engagements and professions . Because , when they have promised to forsake the Devil , and all his works , they are not willing in practice to forsake God , and all his : Because , when they say , Thy will be done , they don't resolve to do all they can to cross it : Because after they have pray'd an hundred times , Incline our hearts to keep thy Laws , they do not set themselves every day to break them . At such extravagant rates as these , doth he act , that retains the belief of Religion , and scoffs at the practice of it . And O that they were wise , and would consider this , who so far forget God , and the Reasonable natures he hath given them ! I shall now , II. conclude with some Directions and Rules of caution for security against this grievous folly . And , 1. Let us be in earnest in Religion ; endeavouring to understand what we profess ; to believe what we understand , and to practise what we believe : And then , we shall feel such a sense of Religion on our souls , as will beget the highest reverence to it , and effectually secure us from any such impiety . For 't is ignorance , infidelity , and an evil life , that are the great causes of mens contempt of Religion . 2. Let us take care , that we place not Religion in uncertain opinions , and vain trifles : Mens superstitious fondness of such , hath expos'd Christianity to much scorn and derision ; while its enemies will not , or can not , distinguish between Religion it self , and those fopperies that pretend unto it . This hath been a main ground of most of the contempt that is upon it at this day . There is nothing in substantial , naked Religion , that can afford the least just occasion for laughter , or malicious sport , it being in it self the most reasonable , venerable thing in the world . Let us take care then that we mingle not any thing that is ridiculous with it . 3. When we deride the vanities of errour and superstition , let us be cautious , lest we give incouragement , or ground , to others by it , to Scoff at Religion it self ; and consider , that the Lusts of men are ready to catch at any occasion to abuse and vilifie their eternal enemy . 4. Let us beware of too much delight in the humour of Drollery and Jesting , expresly forbidden by the Apostle , Eph. 5. 4. This sort of wit , in most , is a dangerous and ungovernable Lust , and spares nothing sacred or serious , when 't is indulg'd ; it makes the Spirit vain and trifling ; and indisposeth it for any weighty exercise either of Reason or Religion , and from the indisposition it produceth to such imployments , 't is an easie step to the contempt of them . 5. Let us not intimately and frequently converse with the people of this sort . There is infection in such company , and a secret Witchcraft in this humour , that may work us insensibly to an imitation of it . And O that the Youth of the present Age , would be perswaded to put a mark upon those men ; and to avoid their dangerous conversation ! Certainly they had better joyn themselves to Poisoners , and Cut-throats , than to have much to do with those Factors for Damnation ; A Generation so vile , that should Satan send the most malignant spirits of Hell openly and professedly to trade for him , They could not act with more direct , and declar'd opposition to God and goodness , than these wretched men do . So that one may justly wonder , that they are not shun'd by all sensible men , as desolation , and the plague : and hooted into their wits , or quite out of them , by an universal contempt , and most deserved scorn . I am sure it becomes all that are of a Gentile , Vertuous , and ingenuous Education , to avoid giving them any countenance or incouragement , by any familiarity of acquaintance ; and 't is a duty they owe to God , their Nation , and their own present and eternal interests . 6. Take heed of speaking lightly of any thing that appertains to Religion . Sacred things are never to be mention'd but with seriousness and reverence : If we toy and play in our discourses with them , though without direct scorn or malice , this too familiar use of Divine things , will at last bring us to an habitual disvalue of them , which in time will grow into contempt . If we direct our selves by such Rules of caution , we may , by the Grace of God , escape the Epidemical infection that flies almost every where in our days , from the Scoffers that walk after their own Lusts . I have thus shewn the sin , folly , and danger of scoffing at Religion , and given some Rules of caution against it . One would think there should be no need of such a discourse among a Christian people , who have felt so many Judgements , and enjoy so many mercies , who have the Gospel preach'd to them with so much power and plainness , and have made so long and so zealous a profession of it . But is there not a cause for all this ? If there be none , I crave pardon for my troubling you so long to no purpose : but if there be , I pray God that we may all lay it to heart , earnestly beseeching him to awaken those that are guilty of this hainous impiety , to see their sin , and their danger , before it be too late ; and to divert from them , and others , the Judgements that such bold heights in wickedness do most justly deserve . That he would in mercy find a way to remove this vile abomination and scandal from our Land ; and diffuse such an aweful sense of Religion through the Nation , as may keep us under the power and obedience of it . That he would make us all tender and zealous in the things that refer to his Glory , and the Honour of his Religion ; and assist us by his Grace , in all holy endeavours to promote those interests : begging all in the Name and Mediation of Christ our Lord , to whom with the Father , and Holy Ghost , be all Honour and adoration henceforth , and for ever . SERMON V. THE CHURCHES Prayer , and Complaint OF CONTEMPT FROM PROPHANE and FANATICK Enemies . The Second Edition . SERMON V. THE CHURCHES PRAYER , AND COMPLAINT . PSAL. CXXIII . 3 , 4. HAVE MERCY upon us , O Lord ! have mercy upon us : for we are exceedingly filled with Contempt . Our soul is exceedingly filled with the Scorning of those that are at ease ; and with the Contempt of the Proud. THE State of the Church in this world is Militant , and uncertain ; subject to those alterations , and vicissitudes which attend all things that are of a mutable nature . One while , 't is in a fair and flourishing condition ; orderly without , and united within : beautiful in its external appearance , and more so in its inward holiness and peace : And then , its Heaven is overcast , clouds and thick darkness rest upon it : It is overwhelm'd by troubles and disorders ; and rent asunder by Heresies and Divisions : so that the ways of Sion mourn , and her Gates are desolate . In the afflicted state was the Church at the penning of this Psalm : whether its afflictions were from the Tyranny of Antiochus , the Babylonish Captivity , or its own corruptions , I shall not here dispute . It may suffice for us to take notice , that the Church was now in great distress ; and that it took the right way of remedy , by applying it self to God for relief : Have mercy upon us , O Lord ! have mercy upon us — In which words we have two parts . 1. A passionate Supplication : Have mercy upon us , O Lord ! have mercy — 2. The Ground and occasion of it : for we are exceedingly fill'd with contempt — This is last in order of words , but first in order of nature ; and therefore I shall begin here , and consider in it : 1. The matter of trouble and complaint : it was contempt and scorning . 2. The degree of it : 't was exceeding contempt ; and their souls were fill'd with it . 3. The character of the persons , by whom the Church was so contemn'd : they were , 1. Those at ease . And 2. the Proud. 1. For the matter of complaint : 'T is exprest to be Contempt , which consists in a mean and vile opinion of the person contemn'd : and scorning , which may be taken for the shewing of it , in actual derision , and abuse . Now contempt supposeth a mean and low condition , and hatred upon it . For misery moves pity , and not contempt , where there is any thing of charity or kindness . So that at this time the Church was low , and hated in its lowness , both which together , make up the occasion of contempt , and the scorning that was consequent to it . This is one of the most grievous of all evils , exprest well by him that said , Nihil in se gravius habet paupertas , quàm quòd homines efficit ridiculos . Want , we may think , is misery enough ; but it is aggravated and heightned by the contempt and scorn that usually goes along with it : even the vertues and the wisdom of the poor are despised . 2. We have the degree of contempt exprest . They were exceedingly contemn'd : and exceedingly fill'd with contempt . And their souls were exceedingly fill'd with scorning . Exceedingly fill'd , glutted with it , 't is a Metaphor taken from an oppressive repletion of the stomach , even to nauseating and loathing . Their soul was fill'd , the greatest and quickest sense of evil was over-charg'd with this , very grievous one . They are , we see , greatly mov'd and concern'd , and seem to speak , as if there were scarce words enough to declare their trouble : which intimates , that the contempt upon them , was not only from open and Gentile enemies ; for from Them it was to be expected , and from Them not so much to be regarded . The complaint had been too soft , and unspirited , if there had been no more in it . If an open enemy did them this dishonour , they might have born it , without so much expression of tender resentment . 'T is likely therefore from the greatness of their concern , that some of them ( at least ) were , or had been , pretended familiar friends , which some time went up to the house of God with them , and made profession of the same General Faith and Religion . The sufferings of the Church and good men , are not only from adversaries , and those without : but very oft from weak , peevish , and mistaken friends : from those that are righteous , and Orthodox overmuch : from the superstitious and ignorantly zealous : from those that have more heat than light ; that mean well , but understand little . Such , many times , are more troublesome to the Church , than declar'd opposers : and Satan useth them as instruments of affliction , and disturbance to the wise ; as well as the prophane and unbelieving enemy . This sort we may well suppose to be some of the proud mention'd in the Text : which may be consider'd further under the Third Head , viz. 3. The Persons from whom the Church suffer'd this contempt and scorning . 1. Those that were at ease . And 2. the Proud. Our soul is exceedingly filled with the scorning of those that are at ease ; and with the contempt of the Proud. 1. Those that were at ease : the rich and prosperous in the world . Who were inclosed in their own fat ; who had their portion in this life ; whose bellies were fill'd with hid treasure , as the Psalmist speaks , Psal . 17. Yea , they had more than heart could wish , Psal . 73. and were such , as said unto their Souls , Soul take thy ease , thou hast Goods laid up for many years , eat , drink , and be merry , Luke 12. They were at rest in their enjoyments , and very loth to be disturb'd by the thoughts of leaving them ; and more unwilling to consider , that they were to give an account of their Stewardship . So that they must needs look with an evil eye upon Religion , the disturber of their quiet , and have a great mind to say in their hearts , There is no God , Psal . 14. 1. and that Religion is but a cunningly devised Fable , 2 Pet. 1. or , if they cannot bring themselves to believe that , they will be apt to say , Tush God seeth not , he careth not : or , if He do , they will not ; they endeavour to be as careless and as blind as they can , and to put him far from them , for they like not to retain God in their knowledge , Rom. 1. And being thus disposed , they set themselves to quarrel Religion , to dispute against it , as far as their wit will give leave ; and when that fails , to Scorn and deride it . These envy the Church , while it enjoyes any thing of the world with them , and despise it , when they have robb'd it . 2. The Contemners were the Proud ; And with the Contempt of the Proud. They are of two sorts , 1. Such as are made so by their riches and worldly prosperity . 2. Those that are swell'd with the conceit of their Knowledge , Spiritualities , and Graces . For the first , It is an usual effect of worldly fulness . Riches make men haughty and insolent , saith Aristotle in his Rhetorick : And a greater than he , having described the prosperity of the wicked , adds , Therefore pride compasseth them about like a chain , Psal . 73. 6. They speak loftily , verse 8. and loftily indeed , for they set their mouth against the heavens , ver . 9. They speak with proud scorn of Religion , and those that are retainers to it . Proud — despisers of them that are good , 2 Tim. 3. 3. 'T is the vanity of man , that he would fain have others to think him happy : And were it not for the considerations of Religion , and another world that it discovers , the Rich would be , of all men , the most blessed : But Religion denies this , and affronts the vanity of the great . It acquaints us with nobler and surer , with more satisfying and more lasting Riches . It pronounceth the wicked Rich to be miserable amid their fulness ; that they are set in slippery places ; that they are brought to desolation as in a moment ; that they shall be consum'd with terrours , and their image , viz. the remembrance of them shall be despised , Psal . 73. On the other side , it teacheth , that the righteous is the truly rich and onely happy man ; and that the little he enjoyes , is better than great riches of the ungodly , Psal . 37. 16. That he is Heir to a mighty inheritance , an heavenly inheritance an everlasting one : to the inheritance of a Kingdom , to a Kingdom of Glory , a Kingdom among the blessed , whose crown is unmixt and unfading . This outdoth all the splendor and magnificence , all the enjoyments , expectations , and pretences of the Proud who are swell'd by their earthly Riches ; and their pride inclines them to hate Religion for this cause ; and those especially that minister in it . The wicked that are great , take it in scorn , it should be thought any greatness excels theirs ; and that there are riches so much better than those which make them the adored and potent of the world . They cannot bear that the Servants of Religion , whom they have despis'd for wanting Lands and Titles , Feathers and painted Coats , should think of ever being more splendid and more happy than They : and therefore they are ready to scorn Rligion , as phantastick delusion ; and to account the hopes of it , as the imagery of dreams . They will talk as if Heaven , and the happiness of another world , were only feign'd , to support their spirits , that want the comforts of this . And that the mysterie of living again , was but the crafty contrivance of Priests and Politicians to gain wealth , and keep mankind in awe and observance by Romantick hopes , and causeless fears . Or , if the Church and its immediate servants partake of the good things of this world , they think it too much , for those that expect so much in another : They would have them live by Faith purely ; intirely on the next world , without enjoying any thing in this . So that by all wayes of violence and oppression they endeavour to deprive them of their properties ; and when they have made them poor and naked , they pour all manner of contempt upon them . When the Church is wholly Spiritual , that is , without all earthy comforts , and enjoyments ; when the Ministers of it are cloath'd in Sack-cloth , and brought to a morsel of bread , and to an entire dependance upon what they will let them have : Then they clap their hands , and cry , Ha , ha ! so would we have it ; they treat them with imperious Scorn , speaking grievous things proudly , and contemptuously against the Righteous , Psal . 31. 18. Thus of the first sort of proud Contemners of the Church . There is another , viz. 2. The Spiritual proud , that are lifted up above measure , in the thoughts of their priviledges and attainments . Pride takes occasion from all things : and when it hath not riches and worldly honours to raise it self upon , it takes even Religion to serve its vanity . It sets men upon the pinnacle , yea it carries them into the clouds of imagination : and thence they Scornfully look down upon all that are not of the same phanciful height . They choose unto themselves singular wayes , and heap up to themselves Teachers of their own ; they put on glorious shews of spirituality and strictness ; and make a more refined form of Godliness : And then they phancy , that they worship in a more acceptable and Spiritual manner , that they have more knowledge of Gods mind , and experience of his wayes , than all others : And so , that they are his special favourites , and more dear unto him than all the rest of mankind . That they only have pure Ordinances , and pretious truths ; while the rest of the Church are in darkness and the shadow of death , cover'd with the night of Ignorance and Superstition : and were it not for them , fire and brimstone , destruction and utter desolation would seize on the rest of men . And being thus opinion'd of themselves , they will not mingle with the wicked , but gather into their Select companies , and worship after their own fashion : They despise the publick orders of the Church , and contemn those that are not in the mode of singularity and separation . But especially , they look on the Ministers of the Church with the greatest and bitterest scorn : they undervalue their abilities , and defame their lives : they talk of them , as if there were nothing but ignorance and debauchery among them . As if a man were forsaken of God and all goodness , assoon as the Church had taken him into her service ; and bereft of all understanding , and all sense of vertue and Godliness , assoon as he undertook to Minister in the publique legal places of worship . They greedily hunt after Stories , to make them odious and contemptible ; and catch the vomit of Atheists and Drunkards to throw in their faces : I mean , they publish , and authenticate the slanderous lies that those sots make in their more than bestial debauches ; what They intend for sport ; these propagate in malice : they vent the scandalous tales among their friends , for sad certainties ; and confirm them with sighs , and solemn nods ( as the others did with Oaths and Dammee's ) as if they were troubled at the evil they report , when as indeed they are then most tickled and pleased ! 'T is marrow and fatness to them to hear and tell stories of the Sons of the Church : no one can oblige them more , than he that so entertains them : And when informations fail , they have good inventions to supply that want ; so that no innocence can escape them : No vertue is protection against them . They 'l interpret every harmless action into a miscarriage ; and aggravate every the smallest miscarriage with all the most heinous circumstances of guilt and villany . Yea , where no blot is to be found , none to be pretended ; there they vilifie the vertue of those unblamable persons , as dull morality , and them as strangers to the Spirit , and Mysterie of Religion . But besides these , there is another sort of Proud , that are occasions of the Church's contempt : men that would have themselves thought to be the only friends to it : That will not be satisfied with their brethrens subscriptions and declarations for the Articles and Constitutions of the Church , except they will take Their Interpretations : And unless you will be of their mind in every disputed Doctrine ; you must be publish'd enemies to the Church , and suspicions will be raised upon you as secret adversaries , and dangerous persons that undermine the foundations . These would set the Church upon an indivisible point , and have it stand like a steeple invers'd . They would shut out those that have serv'd the Church to as good purpose , as any of themselves ; that can do it , and will in spight of their peevishness , and conceited folly . Such men as these act as if they thought the Church had not enemies enough : they would make more divide from it , if they could : and would have themselves accounted the only members and pillars of it . Whether this be the way to assert its honour and reputation ; or to lay the ground for more contempt ; let indifferent men judge : and to their thoughts I leave it . I come now to the other General , viz. 2. The earnest Supplication : — Have mercy upon us , O Lord ! This may be understood as a Petition both for , 1. Pardon : And 2. Deliverance . 1. Common contempt is a Judgement , of which sin is the ground and occasion : and when men complain of Judgements , they should remember their offences : which if they do , with hearty penitence , and due humiliation , they are then prepar'd for pardon , and may , and ought to apply themselves to God for it . This is the first thing to be done in order to deliverance from any evil , and particularly from this : 'T is vain to seek for the removal of the effect , while the cause is suffer'd to continue . Allow'd sin is contempt thrown upon the Majesty of God ; and those that dishonour Him , shall be lightly esteem'd . He must first be restored to his honour by our humbling our selves , and renouncing our sins : and then He will be ready to deliver us in his time , from the scorning of those that are at ease , and the contempt of the proud . For those that honour him , he will honour , 1. Sam. 2. 3. And when a mans waies please the Lord , his enemies shall be at peace with him , Prov. 16. 7. This seems to be the first thing implied in the Petition : Have mercy upon us , O Lord ; in the pardon of our sins . The second is for deliverance from the contempt , of which they complain : and so the Supplication speaks thus : Have mercy upon us , O Lord ! and help us . They do not trouble themselves with Appeals and Apologies unto men ; no , 't is a small thing with them to be judged of mans judgement , 1 Cor. 4. 3. but they make their application to Him that judgeth righteously : if He approves , 't is no matter who condemns ; if He honour , let men vilifie and contemn at their peril . The Church seeks His favour and his help for deliverance : for vain is the help of man. And it seems to be exceeding earnest , and solicitous to procure it ; which is implied in the reiteration of the request , Have mercy upon us , O Lord ! have mercy . Which earnestness we may not suppose to proceed only from tenderness of their own names and reputation , as if their being disvalued were so very grievous a thing to them : No , there was more in it , the honour of God was concern'd , and they were vilified and despised because of their Relation to Him : For his sake they suffer'd reproach , Psal . 69. 7. and the reproaches of them that reproached thee , saith the Psalmist , ver . 9. are faln upon me . Those that despise the Church , and its Servants , first despised God , and Religion : And 't is the interest that his Glory hath in its contempt , that makes them in the Text so sensible , and so earnest . When men hate and contemn their Prince , and his Government , they will scarce dare to vent their spite immediately against him : but do it against his Ministers , and Favorites : in like manner , the contemptuous enemies of God carry themselves to him and to his Messengers , and Servants : they give him a little formality of complement and respect ; but pour all possible scorn and reproach upon them : But 't is for his sake they are thus slain all the day long ; and He knows where the contempt , and enmity begins ; so that when we are scorn'd on the account of Religion , we may resent it , and ought so far as to be earnest with God for deliverance , because his honour is concern'd with ours . But this will be matter of particular Application and Address , and therefore I say no more of it in this place ; but descend to apply the discourse for our Instruction and Practice . I Infer First , That no Church upon Earth can secure it self from contempt . This of the Jews was Gods own constitution ; a Church of his framing , not only in the essentials , but in the circumstances of it : A Church inlightned by Prophets , founded on Miracles , and incouraged by the more than ordinary presence of God with them : and yet even They were a reproach to their neighbours , a scorn and derision to them that were round about them , Psal . 79. 4. Their souls were filled with the scorning of those that were at ease , and with the contempt of the proud . And the Christian Church that succeeds into all their priviledges , and hath the addition of more and greater ; That also hath undergone heavy burdens of contempt ever since it appear'd in the world . The Author of it was the Son of God , God blessed for ever ; the brightness of his Fathers Glory , and express image of his person ; and yet He was despised and rejected of men , Isa . 53. 3. they hid their faces from him , and esteemed him not ; as Isaiah Prophesyed , and the event made good . He came unto his own , and they received him not ; yea , they rejected him with contempt : They reproach'd him in his Life , as a Wine-bibber , a Glutton , a friend of Publicans and sinners ; In his Doctrines , as a Deceiver , and Blasphemer ; In his Miracles , as a Conjurer and Magician , and one that cast out Devils by Belzebub ; in his Declarations , and rightful claims , as an ignominious Impostor : And at his Death , they loaded him with all the marks of contempt and reproach imaginable : Seiz'd him with Swords and Staves , like a Murderer or a Thief ; condemn'd him by a publique cry , as one not fit to live upon the earth , Away with him ; Crucifie him , crucifie him ; Buffeted him , Spit upon him , hung him up on an infamous tree , as a vile person between two notorious Malefactors . And if the Master had such usage , what were the servants to expect ? If He be call'd Belzebub , what must they look for ? Matth. 10. 25. They could expect no other than contempt and reproach , and they had it in full measure . The Apostles , and immediate Messengers of the holy Jesus , were accounted as madmen , bablers , deceivers of the people ; and setters forth of strange Gods ; their way and Doctrines , foolishness , cunningly devised fables , every where spoken against . Their persons treated infamously with Whips , and publique scorns : And the disciples that were made by their Ministry and endeavours , had trial of cruel mockings , and scourgings , bonds and imprisonment ; and were forced to wander about in Sheep-kins and Goat-skins , destitute , afflicted , tormented , as the Apostle speaks to the Hebrews , Heb. 11. They suffered reproach from the carnal proud , their enemies without , Jews and Heathens : and from the spiritual proud that pretended to be within , the Gnosticks , those vile Fanaticks of the first times , who boasted that they were more knowing , and more spiritual than all others ; that they better understood , yea , only understood the mysterie of Religion ; they spoke swelling words of vanity , had mens persons in admiration , heap'd up teachers , crept into houses , led captive silly women , despised dominions , spoke evil of dignities , caused divisions , separated themselves , as they are described by the Apostles : These despised the true Church , and all the sober members of it , as people of a low Form , and utterly unacquainted with the heights and spiritualities of the Gospel ; and therefore they scorn'd their company , and communion , and went out from among them . I need not further prosecute the relation of the Churches usage in those old times : These last accounts lead my thoughts to our own ; and perhaps there have been none from the beginning which more sadly prove , that no Church can be secure from contempt , than these . By the blessing of God we enjoy a Constitution , Apostolical in its Doctrine , Primitive in its Government ; decent in its Ceremonies ; grave and pious in its Liturgy ; We have the Scriptures , the Creeds , the Sacraments , the main Ordinances , and Duties of the first and purest times ; we are freed from Idolatries , Superstitions , and other corruptions of the Roman Church , on this hand ; and clear from the vanities , and Enthusiasms that have overspread some pretended Protestants on that ; our Church hath rejected the painted bravery of the one ; and provided against the sordid slovenliness of the other . Her cloathing is decent and not gaudy ; Hath all that which may assist reverence , without any thing that can directly minister to vanity or superstition . It is a Church reformed by grave Councils , and not by popular Tumults ; fram'd to primitive patterns , and not to modern phancies ; conducted by Reverend Prelates , and not left to the pride and ignorance of Novices , or factious multitudes . And now , one would think , that such a Church as this , might escape the contempt of the Proud , and that it would be rever'd ( at least ) among the professors of the same Faith and Religion . But alas ! how much otherwise is our case ! we are exceedingly contemn'd ; our soul is exceedingly filled with the scorning of those that are at ease , and with the conptempt of the proud . Never any Church had more just reason to take up this sad complaint of the Text than this . For , its Government , the most Apostolical , and most Catholick , is decryed by the spiritual proud , as Antichristian and Tyrannical : Its worship , the purest and most primitive , reproach'd as Idolatrous , and avoided by them as the Plague : Its Liturgy ( the best in the world ) loaded with contempt , and made a common Theme of derision : Its discipline made void by every one that pleaseth ; observ'd by very few out of Conscience , and by none out of Fear : Its penalties the greatest ( its Excommunications that were so justly terrible heretofore ) slighted and despised , as if they were but meer Buggs and Scare-crows : Its Ceremonies , those few comely Rites it enjoyes , declam'd against with loud outcries , as superstitious and abominable ; and its publick places of worship ( those sacred houses of God ) deserted , as if their walls were infected ; and exchang'd for private corners . Such contempt is pour'd upon this excellent Church , and all this reproach it suffers from the spiritual proud , who think themselves wiser than the Aged , not because they keep , but because they break the Laws , and phancy they are inlightned enough to be a Law unto themselves , without needing the Rules of other Governours , than those of their own Imaginations . In the last days shall come Scoffers , walking after their own lusts , 2 Pet. 3. 3. Pharisaical as well Dehauch'd Scoffers , who walk after their phantastical , as the others do after their carnal lusts ; and therefore despise and contemn all Laws that should bound and restrain them . But the Church suffers contempt also from the other sort , the carnal proud have her exceedingly in derision , and make mouths at her . And we are faln into an Age , in which to be a Church , and to profess Religion , not this , or that , but any , is occasion enough , with some ( and God knows not a few ) for contempt and scorning . The fool , in old time , said in his heart , There no God , Psal . 14. 1. but that folly hath put off its modesty in ours : and vile men now set more than their hearts against the Heavens , Psal . 73. 9. 'T is wit to deride Religion , and modish accomplishment to make merriment of things Sacred . As if we were past the dispensation of disputing against God ; and were so certain that he is not , or not to be worshipped , that there were no more to be done now , but to laugh at the silly belief of his Existence , and the vain folly of adoring Him. To this height we are come , and by it have out-done the impudence of all former times ; and what we are to expect if this bold impiety be not stopt , is very sad , but very easie to foresee . What are the effects of it at present , we know ; and the Church wofully feels in the extream contempt and scorn that is upon it . And by reason of the one sort of proud contemners , and the other , it may too justly complain in the words of the Jewish Church in the Lamentations , I am a derision to all my people ; and their Song all the day ; and in the language of the Prophet , How do I sit solitary , that was full of people ! my ways mourn because few come to my solemn Feasts ; my Gates are desolate . My Priests sigh , and the precious Sons of Sion , comparable to fine Gold , are esteem'd as earthen pitchers , the work of the hands of the Potter . My adversaries are the chief , my enemies prosper ; all my persecutors overtake me between the straights . They hiss , and gnash their teeth , and say , We have swallowed her up : Certainly this is the day we looked for , we have found , we have seen it . This is our case , and O Lord , have mercy upon us : have mercy upon us ; for none other fighteth for us , but only thou , O God. II. SInce we cannot be secure from contempt , let us endeavour not to deserve it ; nor give occasion to that hatred and scorn which is upon the Church and its members . This I shall take liberty to address , ( 1. ) To my Brethren of the Clergy ; and ( 2. ) To the people that are yet in communion with us . 1. As for Vs , we are sure to be the first , and deepest sharers of the contempt that is upon the Church : And how it is with us at this day by reason of it , is easie to see , but deplorable to consider . I desire not to speak fond , or over-weaning things , but this I think I may say with justice , That no Church in the world enjoyes a more truly learned , and sober Clergy than this ; and with as much truth I may affirm , That no Clergy upon earth undergoes so great a burden of contempt . The Heathens of all times , and places of the world have had reverence for their Priests : the Jews and Turks sacred respect for theirs ; the people of the Greek Churches pay great venerations to the meanest of the Priesthood ; the Romanists are very respectful to them . Yea , even the several Classes of Sects among us , reverence their Teachers : So that the dueness of respect to the Ministers of Religion , seems to be the common acknowledgement of mankind ; grounded upon the Relation they have to God , as his Embassadours , and Stewards of his Mysteries ; and the nobleness and importance of the business they are employed in , the conducting the souls of men to everlasting happiness . But we , the Clergy of this Church , and only we , seem to be cut off from the common acknowledg'd rights of Priesthood : as if there were an exception against us in the general Rule , and all the Ministers of Religion were to be honour'd , except those of the Church of England . In all cases else , greatness of Relation , and dignity of employment give title to respect : But in this , where the Relation is to the highest , and the business is about things most worthy , and most necessary , the practice is quite otherwise : and we are exposed by our character and employment to disesteem and neglect . 'T is true , we are guilty of many sins and imperfections , that may occasion disrespect ; but I hope , not in proportion to the contempt that is upon us . In judging of all others , men make abatements in consideration of the weakness of humane nature : But we are under the Law ( I mean as to mens censures ) and are judg'd by the strictest severities : there is no mitigation , no pardon for us , and it will not be considered that we are but dust . Yea every Mote in our eye , is made a beam , every infirmity is blown up to an height of villany ; and every vice of which any person among us is guilty , is reflected upon the whole Order . So that were it not for the right we expect at a juster Bar , than that of mans judgement , we were of all men the most miserable : for we are treated here , as if we had no claim to the civility and good nature of mankind , but were either another race of creatures , or out laws of this . The Apostle suppos'd it reasonable , we should be counted worthy of double honour ; but the world thinks single respect too much for us , and treble contempt scarce enough . We are gone over as the stones in the street , by the carnal proud , and reckon'd as the dirt of it by the spiritual Scorners : Yea , there are scarce any whose condition is so bad , or so low , but think themselves good enough , and great enough to despise us . We look not for the great honours and venerations of the world , and 't is not fit we should ; but yet , there is no man , that is not stupid , but would be sensible of such treatment , and I think we ought to resent it , since the ground of our reproach is contempt upon Religion , if not upon the Author of it . Abstract us from our relation to that , and our Order may without boasting , pretend to as much wisdom , and knowledge , ingenuity and vertue , as other men . Our Education is as handsome and ingenuous , and I know not why the parts of the Clergy should not be equal to those of other ways of breeding : So that we might pass well enough in the world , and , for ought I know , might meet tolerable reception in it , were it not that God hath honour'd us with the dignity of being his immediate Servants , and hath employ'd us in the affairs of Souls . But for this , I can see no cause , why we should not be as capable of the qualities that procure respect , as others that have a competent measure of it : And therefore upon the whole matter , I must say , that we are so far from having honour for our office and our work sake , that we are lessened by them , and if a Minister meet respective entertainment in the world , the kindness is extorted by some personal advantages he owns ; and not given him for his character and Function ; no , he 's taken down , and is so much less , in consideration of it . So that God himself is affronted , and Religion vilified by the excessive , unreasonable contempt that is put upon the dispensers of his Truths and Laws : And 't is pity that our concernment in this matter will not permit us without incurring more reproach , roundly to reprove this indignity to our Lord and theirs , who hath sent us in the most important errand to them . But alas , all we can do without the loud imputation of Preaching up our selves , is to bear our Reproach in silence , and to mourn in secret , for that horrid Atheism , and Scorn of all Religion , or of the best , which is the occasion of it : and certainly where there is contempt of the Priesthood above board , there is disvalue of Religion under it : disrespect to one doth suppose , and will soon produce irreverence to the other . Upon the whole , we see , how great reason we have to be cautious , that we contribute not to the contempt that is on Religion and our selves , and justifie this impious barbarous Age in it . And there is no better advice can be given to secure us from it , than that of St. Paul to Timothy , 1 Tim. 4. 16. Take heed unto thy self , and to the doctrine . It concerns us first , to take heed of our selves , to our Lives and Conversations . We have many observers whose malice makes them critical and curious ; They lay in wait for our haltings , and are glad at heart , when they have caught an opportunity to revile us ; we are encompast on all hands by those envious pryers ; by the debauch'd on the one side , and the Schismatical on the other . The roaring Lyon is before us , and the wily Serpent in the next ambush ; one would fain have an occasion from our miscarriages to tear and violate the honour of all Religion ; and the other to spit its venome against that which we profess . It behoves us therefore to beware , and to walk circumspectly , not as fools but as wise , because the daies are so evil . In order hereunto I humbly recommend these Cautions in paticular , that we take care not to be found guilty of , 1. Pharisaism . 2. Immorality , or , 3. Negligence in our calling . 1. Pharisaick righteousness , and Phantastick heights of zeal beget great respects and venerations among the vulgar ; but contempt among those of better-understanding ; and there is nothing whereby Religion hath been more expos'd in the present Age , than this . Plain unaffected righteousness and sincerity is accountable in all times , and hath still reputation among the most knowing : but the flanting shews of the Pharisee are despised assoon as they are understood . Our Righteousness then must exceed his , not in pomp , and appearance , but in reality and sincere practice . There is no one that understands the nature of Religion , the constitution of our Church , and the temper of the Age , but knows it to be the present interest both of Church and Religion , that Pharisaism , which is the general humour that runs through all the Proud Sects , should be discountenanc'd and detected ; and therefore we should take heed , that we do not encourage the spreading vanity , by any conformity unto it . Indeed there is no other way lesenow , to make us popular , and to Crown us with the applauses of the people : and those who affect that sort of glory and reputation , are under great temptation to square their discourse and lives according to those vain models : but those Ministers deserve to be despis'd that are possest by that low spirited ambition : and do not prefer the pleasing God , and Conscience , and the few wise men , before the pacifying the humours , and receiving the caresses and applauses of ignorant and giddy Phantasticks : and there are no sort of men worse enemies to this Church than these ; who while they pretend to be of it , promote this spirit and humour that destroyes it . 2. We ought on this , as on all accounts else , to shun all Immoralities of practice . Vice makes any one contemptible among good men , and us despicable among all . The worst have an abhorrence of Debauchery , or any degree of Prophaneness in the Clergy : The best things degenerated , are worst . 'T is true , live we how we will , the malicious world will find accusations against us , but we must take care we do not justifie their reproaches . Though ( as things are in the present Age ) we are disabled from doing much to promote Religion by our Doctrine ; yet we may disserve it much by our lives . The best that we can say doth but little good ; but the least evil that we do , is cause of great hurt and mischief . Men are hardned by it in their Contempt of Religion , and we are made incapable of doing it , or them any considerable service . Or if we do nothing that is morally evil , yet such is the world now , that advantage will be taken of the least appearance ; every thing shall be urg'd against us that the wit of malice can make criminal ; And therefore it exceedingly concerns us to heed the Rule of the Apostle , Avoid all appearances of evil , 1 Thes . 5. 22. we should take care not to come within the shadow of it . We live in an Age , in which 't is not enough for a Clergy-man to be innocent , there is much wisdom and prudence necessary to keep that from having a stain upon it . And though we be as harmless as Doves , yet we shall not be thought to be so , except we are as wise as Serpents . Men were never more careless of their own conversations , and never more exact observers and censurers of ours ; so that nothing will secure us in this Age , from the tongues set on fire of Hell : our only course is to be as much as we can out of their way ; And as far as our profession will give leave to draw our selves up into privacy and retirement . For the Sea is too rough for us to be abroad upon it . The summ is , 'T is not possible for us to avoid contempt , but we may avoid being accessary unto it , if we take care that our Religion be not Pharisaical , nor our practice immoral , in reality or appearance . Not that it is sufficient for a Minister of the Gospel to be thus negatively righteous ; no , besides other considerations , we have a great charge upon us , which will require a very active piety ; And therefore , 3. We must take heed also that we are not negligent in the great business of our noble Calling . That business is so worthy and so necessary , that it requires the chief of our thoughts , the flower of our time , and the vigour of our endeavours , to bestow less upon it is to neglect it : and every neglect of that , deserves a degree of contempt upon our selves . Give thy self wholly to these things , was the instruction of the Apostle , 1 Tim. 4. 15. and our whole is little enough : for who is sufficient for these things , 2 Cor. 2. 16. and when we have done all , we are unprofitable Servants , Luke 17. 10. 'T is little we can do , God knows , to make the world wiser or better ; it is too wise , in conceit , to be taught ; and too bad in practice , to be amended by us . However we must labour , and ply the Oar , though the tyde be never so strong against us . 'T is part of the patience of the Gospel , to work even there , where our labour for the present , is in vain . It will not be so always , 1 Cor. 15. no , it shall be rewarded by plentiful Glory hereafter , though it were not incouraged by any visible success here . Those rewards we publish and expect , and for us to do the work of the Lord negligently , is to put a slight upon them , and upon Religion , our selves , and to invite contempt from others . And there is none certainly that more justly deserves the extreamest degrees of it , than he that loiters in the Lords Vineyard , and is negligent in the Ministry of Souls . I have exprest these cautions in a negative way , but hope it will be understood , that the positive duties are included . When I say , we are not to be Pharisaical in our Religion ; I intend also , that we are to be very plain , sober , and sincere in it : When I caution against immoral lives , I imply , that ours ought to be very virtuous and religious : When I give the rule against negligence , I have taken care to be understood to mean likewise , that the greatest sedulity and diligence is our duty . To have run out into full Comments upon these , would have taken up more than my whole time . I descend to the Second Head in the Apostle's Rule . 2. We ought to take heed to our Doctrine , if we would not deserve contempt . We live in a ticklish Age for this also ; an Age of itching ears , and curious palats : men were never so eritical upon their teaching , though 't is likewise sadly true that they were never so little careful to practise according to it . In the variety and oppositions of opinions , phancies , humours , and capacities , an Angel from Heaven could not please all ; and as things are , those that are not pleased with the Doctrine , will contemn the Preacher . So that avoid contempt we cannot ; but we shall not deserve it , if our Doctrine be guided by our end ; and that is the Glory of God in the Salvation of those that hear us . The business of Preaching , is to instruct men in what they are to believe and do , in order to their serving God , and being happy . This is the great Rule , this the measure . And the Discourses that are not directed by it , may be witty Orations , and learned entertainments , but they are not good Sermons . For every thing is to be judg'd by its fitness for its end . If our Doctrines , and publique instructions ▪ are squar'd by that , we shall approve our selves unto God and Conscience ; though vain and phantastick men despise us : and so we are to speak not as pleasing men , but God , 1 Thes . 2. 4. There is nothing by which some Preachers have more exposed Religion and themselves , than by propounding other ends , and such mean ones as the gaining the reputation of being Witty , Eloquent , or Learned : for when they miss their aim ( as they do always with the wise ) they fall under extream contempt with them . The affectations of words , and Metaphors , and Cadencies , and● ends of Greek , and Latin , are now the scorn o● the judicious , and as much despis'd and ( almost ) as generally as they deserve . They are banifh'd from conversation , and are not endured in common matters ; for shame then let us not retain them in our Pulpits , and defile sacred Subjects with them . Let us leave those sorts of fooling , when none but the ignorant can be deceiv'd by them into a good opinion of us ; and by their use we shall deceive our selves into the derision and Contempt of all that have either wit or judgement ; and which is infinitely worse , into the displeasure and wrath of God. 1. Our business in Preaching is the greatest and most important , and therefore we should be very grave and serious in it ; to be slight , flashy , or affected in so solemn an affair , is to shew our selves vain and contemptible triflers . 2. We are to instruct all sorts , the most ignorant , as well as the more knowing , in the matters of Faith and practice ; and therefore should design and endeavour to be as plain as we can , both in our Doctrines and Expressions , avoiding hard words , and senseless phrases , and speaking in the proper , natural , easie way , which is most profitable for the ignorant , and most acceptable with the wise . 3. And for the accommodation of the memories , as well as the understandings of the generality of hearers , our Discourses should be in clear , facile , and distinct methods ; not involv'd in confusions , nor spun out into nice divisions , or numerous particulars . 4. And because the main work is to perswade , and direct an holy life , our Sermons should mostly be practical , and affectionate : Not but that we may labour to explain , establish , and defend the great principles of Faith and practice , especially in an Age in which such Shipwrack is made of both : but then we must take care that those we teach are such indeed , and that we vent not speculative notions and opinions , as fundamentals of Religion . We are not to be concern'd for any Doctrines in our Pulpits , but for the great and certain Articles of Faith and Life ; As for our opinions , this is not the place for them : For it is not our business to make people in all points , Orthodox and Knowing ; but to endeavour that they may be sincere and good , which is wisdom to salvation . These I take to be proper measures for Preaching , and if he that directs himself by them , be despised for his Doctrine , he will have this comfort , that the contempt he suffers is none of his fault . I have done with what I intended for my Brethren of the Clergy , namely for the younger sort , for I presume not to instruct the elder and graver men . I Am ( II. ) to apply the advice of this general Use , to the people , who yet profess themselves of our Church . You see the contempt that is upon it , and I beseech you to consider whether its pretended friends have not been , and are not still , great occasions of it . The greatest part of Christians are incapable of judging concerning the truth or goodness of any Church or Constitution of Religion : but are inclin'd in their opinion , and affection by the general temper and practice of its professors and adherents : Now 't is an almost universal principle among men , that Religion and the Worship of God require the greatest seriousness and zeal ; where these are observ'd in peoples carriage to their particular Church , the most are usually inclin'd to have respect for that : on the other side , when the members of any Church are cold and unconcern'd , or wanton and irreverent in their Religion ; such a temper when it comes to be general , draws popular contempt upon that Church and way . This at present is the sad case of ours ; and I doubt it may be too truly said , that there are no retainers to any Church in the world , who are so little concern'd for it , and the worship of God in it , as the pretenders to the Church of England . If we survey our several Congregations , and consider our people , we shall find but very few that carry themselves , as if they had any conscientious affection to the Religion they profess . If the Estimate be taken from those that are constant or frequent at the publick Prayers in Cathedrals , or other Churches ; certainly the number must be acknowledg'd to be very small ; and if we reckon only such that carry but the appearance of serious Devotion , it will be yet less : so that the Church may almost be tempted to say with him , There is not one godly man left , the righteous are minished from among the children of men . There are indeed multitudes , who will tell us they are of this Church , when they give us no ground , but their bare word , to believe they are of any : While they talk of owning and adhering to the Church , they will not afford the solemn worship of it as much as their bodily presence , as long as the Devil and their Lusts have employment for them elsewhere : They carry themselves to it , as to a matter of the greatest indifference ; will go to Church now and then , when time lies upon their hands , and they are in the humour for it ; and then again never think of Religion , or Worship , till another accident excites them . And when they come to such Sacred places as this , with what rude boldness do they enter Gods house ? and how much carelesness and irreverence do they express in their very looks and garb ? Confident negligence seems at present to be a fashion ; and the whole carriage after is sutable to this ill beginning . What toying , talking , gazing , laughing , and other rude follies may we observe in the midst of the most solemn parts of worship ? and how much slightness and playsomness in speaking of serving God , being devout , saying prayers , and such like serious things after it ? Now when these carriages are observ'd ( not to mention worse ) in those that say they are of the Church of England , how readily doth it dispose the generality of men , who judge by bare appearance , to think amiss of the Church that is ordinarily thus treated by its members ; and to suppose most others that profess it , to be of the same sort , or not very different ; and so to despise the Church , and all that adhere unto it . This certainly is a very great occasion of her present contempt ; and if you would not be accessary to its increase and growth ( if it be capable of any more ) beware of this carelesness and irreverence to the Religion you profess . If Religion be a real thing , and not a meer imagination ( as nothing is more certain ) it then requires our greatest zeal and venerations ; and the most serious exercise of our faculties , and endeavours : no prostrations can be too low in the adoration of the God of Heaven ; no ingagement of soul too intense , in praying for his blessing , and praising him for his bounty ; no attention too serious in hearing of His Word ; no deportment too awful in His eye , and special presence . Let us all consider this , and demean our selves in our worship , as those that are in earnest : Let the light of our zeal and devotion so shine before men , that they , seeing our works , may glorifie God , reverence the Church , and vindicate it and us from the scorning of those that are at ease , and the contempt of the proud . Let us endeavour so to worship , that the fervour of our piety may equal the truth of our profession ; and our actions in Religion , may have some sutableness to our expectations from it . And then though the Church and we are filled with contempt , yet we shall be clear from any imputation of the guilt ; and our souls may be at ease , though we are scorn'd by the Proud. Preach'd at a Visitation . SERMON VI. MORAL EVIDENCE OF A Life to Come . The Second Edition . SERMON VI. MATTH . XXII . 32. — God is not the God of the dead , but of the living — NOtwithstanding the manifold and immediate Transactions of God with the people of the Jews ; yet were they a dull and stupid generation , addicted very much to the matters of sense , and indisposed to things of spiritual and invisible nature . Yea , there was a great and famous Sect among them that denied a Life to come , and the Existence of immaterial beings , For the Sadducees say , there is no Resurrection , neither Angels , nor Spirit , Acts 23. 8. These put the Question here to our Saviour in a case of a woman , who successively had seven Husbands , whose Wife she should be at the Resurrection , from ver . 22. to the 28. which captious Query they intended for an Argument against the Doctrine of another Life . Christ answers directly to the objection , by telling them their mistake of the state and condition of that Life : since they neither marry , nor are given in marriage , that have attain'd unto it , but are like the Angels of God , ver . 30. and then , takes occasion to prove the Resurrection , or Living again of the dead , out of the writings of Moses , the only Scripture the Sadducees allow'd , ver . 31 , 32. " But as touching the Resurrection of the dead , have ye not read that which was spoken unto you by God , saying , I am the God of Abraham , and the God of Isaac , and the God of Jacob ? — God is not the God of the dead but of the living . " The former clause of the verse cites the Scripture which is the ground of the Argument , the latter is a principle of Reason ; and both together infer , That there is a Resurrection . Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Resurrection of the dead undertaken to be shewn , was not the Resurrection of the body ( though that be a great truth also ) since the argument doth not reach this ; For one who believes that the soul lives after death , may say , That God is the God of Abraham , Isaac , and Jacob , though the body doth not rise ; for they are living in their souls , which are their true selves . And therefore the Conclusion our Saviour went about to prove was , that There is another Life , which the Sadducees deny'd and endeavour'd by this Question , though very weakly , to overthrow . And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies standing up , and implies , Living again , simply , not the Resurrection of the Body ; except where the Body is exprest , or the necessary sense doth otherwise inforce it . So that , though it be a truth that the body shall rise , and demonstrable from many other places , yet it is not meant here ; but the thing intended to be prov'd , is , a Life to come ; without determining whether in our bodies or without them . This was undertaken , and this was perform'd , for the Sadducees were put to silence , ver . 34. That they were convinc'd , we do not hear ; Arguments from Faith or Reason prevail little against corrupt interests , and affections . But yet 't is something to stop the mouths of Gainsayers ; for others may be fortified in their Faith by the confutation of the enemies of it . Would to God we could say , There was no need of endeavours of this sort , in our days , and that this subject were quite out of date . But alas ! we see Sadducism reviv'd , after Light and Immortality hath been brought to light through the Gospel ; and the Holy Jesus hath given sensible assurance of it by his own Resurrection from the dead . Yea , the Heresie is improv'd in our time to a great and more dangerous height , and almost to Atheism it self . We are faln into an Age wherein , among some , and those not a few , 't is a piece of Gallantry to be an Infidel : and Heroically great to have out-grown the panick terrours of another world . We have liv'd to see the Doctrine of Spirits , professedly and openly derided , and that of Living again esteem'd equally vain , and ridiculous . The wantonness of some hath disputed all the Articles of the Christian Creed ; and the lusts of others have taken advantage thence boldly to deny them . So that 't is not unseasonable in such a world as this , to labour in the proof of a future Being . For besides those that openly oppose this Principle of our Faith ; the vileness and debauchery of our days are too sad an argument that many others do not believe it . Men could not be so impious , did they believe themselves immortal ; nor live so much like Beasts , did they not think also that they should die as such . Now as our Saviour , dealing with the Jewish Sadducees , did not make use of the proofs that were most obvious and direct , but of that which was most sutable ; not of the plain and clear places in the other Scriptures , of which the Sadducees made no account ; but of this from the Books of Moses , whose Authority they granted : In like manner , while we treat with the modern Sadducees , we must not offer Arguments from the Testimony of these or other Scriptures , which they value not ; but reckon with them from the principles of Reason , which they cannot but acknowledge . And the Arguments I shall now use , to prove a Future Life , shall be of this latter sort : and those not taken from Philosophick heights , and remote Speculations , but from moral Considerations , improving things obvious ; and taking ground from matters of common observation . And though I hope there are none of those Infidels in this place ; yet , I suppose , it may not be wholly unprofitable to you to be minded of the reasons of your Faith , in days wherein so many make Shipwrack of it . This then I shall endeavour , viz. 1. To shew some moral Arguments to enforce the belief of a Future Life . 2. The causes and occasions of unbelief , in this Article . 3. What this Infidelity infers in the just reasoning and consequence of it . For the First , I prove a Life to Come , 1. From some OBSERVABLES in the great world . And , 2. From the FRAME and CONSTITUTION of our own Natures . The Phaenomena , or observables I argue from , are ( 1. ) The Miseries of this state . And 2. The unequal distribution of good and evil here . I begin with the Miseries of this Life . In the description of which , I shall take liberty to enlarge a little , that we may have such a sense of it , as may dispose us to feel the force of the Argument . Let us consider then , That In whatever condition we look on this poor thing we call man , there is nothing but misery before us : Prosperity is temptation to wantonness and excess : Adversity to murmuring and impatience : Riches are anxiety and care ; and poverty , a complicated misery : Labour is pain , and idleness as uneasie as employment : Wisdom affords cutting senses of the evils we encounter ; and folly exposeth us to the edge of cross events . He that increaseth knowledge increaseth trouble , Eccl. 1. 18. and the soul without it is not good , Prov. 19. 2. Our enjoyments satiate , and weary us ; and disappointments are smart afflictions ; so that we want both when we have , and when we have not , and are miserable both in successful issues , and in defeatures : we complain of our misfortunes , and seek rest and ease in the shifting of our condition ; but in a short time we find as many other evils as those we shun'd ; and are convinc'd , that the change of our state yields no happiness , but a different kind of misery . Like men in a Fever , we toss from side to side , and find rest no where but in the Grave . If we have a pleasant moment we pay severely for it in the next , and a short happiness is a torment . We are devour'd by our eager appetites , and torn piece-meal by the contrariety of desires and inclinations : We carry all the beasts of prey within us ; There 's a fire in our breasts that consumes us , and we die by the same flame by which we live . Nor is the condition of our bodies less sad and tragical : We are scorch'd by Fevers , melted in Catarrhs , burn and freeze in Agues , are rack'd by Gouts , maim'd by Gangrenes , and rent asunder by violent pains within our bowels : At last we are made the food of worms , except a Consumption deceive them , and send away our flesh before us . The best of our condition is , that we can die , and mingle with insensible rottenness and corruption . The Grave is the best bed we find till we turn to ashes ; and the silent darkness of the house of worms and bones , is better than the light of the Sun , and comfort of the Elements . Such is the condition of this mortal Life ; This is our portion , and our lot is this . And these miseries of the present state afford us the comfort of the Conclusion , That there is another : and that this is not all the Life of man. For God hath made us , and not we our selves ; And he is infinitely good , and infinitely powerful : Absolutely perfect , and perfection it self , and of his fulness he communicates to his creatures , and takes infinite pleasure in so doing . This our Reasons , and the common notions of mankind teach us concerning God : And hence it follows , that he hath made nothing to be miserable ; he hath no pleasure in the vexations , and destruction of the Living ; but made all things that they might enjoy their Being : There can be no envy , imperfection , or shadow of evil , or defect in the fountain of Benignity and fulness . Now He that is so absolutely perfect , and so infinitely good , hath plac'd us under these circumstances of present infelicity ; and therefore from that goodness , and that perfection , we may argue , that he hath made other provision for us ; and that there is a Life besides this mortal miserable condition . Otherwise , with how much reason might we expostulate as Job did , Job 3. 20. Why was light given unto man ? why was the Sun suffer'd to see a thing so miserable ? why did we not go from the darkness of the Womb to that of the Grave ; and cease to be , assoon as we had a Being ? Is our Maker pleas'd with our sighs ; or is there any Musick or sweetness to Him in our groans and tears ? Every thing else that he hath made , is perfect in its kind , and enjoyes an happiness sutable to its nature : And must ours be the single excepted case , and man be the only instance of wretchedness and misery ? These suppositions are not consistent with the perfections of the Divine nature , and yet would be sad realities if this Life were all ; and there were nothing else to succeed it . 2. I prove there is another Life , from the unequal distribution of good and evil in this . The passages of the present world are a very Chaos ; there must be a world of light and order . All things here come alike unto all , Eccles . 9. 2. Yea , there is very often a worse event of things to the righteous , than to the wicked . Treasons and Villanies are crown'd with successful issues : Triumphs and Victories attend the Ensigns of Tyrants and Usurpers ; the Just is made a prey to the Sons of Violence ; and persecuted in his friends and name , even beyond the Grave ; while the injurious are Courted by smiling successes , and born to the Stars by flatteries and applauses . They lay down their heads upon peaceful pillows , and take farewell of the world in solemn and pompous obsequies : When the persecuted Vertue swims in a Sea of blood to the Tomb , without other ceremony , than the tears and groans of a ruin'd Family : there is no answer here to the cries of the Fatherless and the Widow ; the Oppressed go down complaining into darkness ; and providence seems as silent as the Grave . Wickedness hath Vertue 's Livery and reward , and the Patrimony of Innocence is beggery and unhappiness . Providence seems now by glorious successes to countenance the Alchoran , and the Tyrant Ottoman spreads his victorious Arms , and is flesh'd in Triumphs . The race is not to the swift , nor the battel to the strong , nor bread to men of understanding , Eccl. 9. 11. But the things of Earth seem to be distributed by a kind of blind Lottery , and to justifie the conclusion of the Atheist , that the moral world ( as he supposeth of the natural ) is rul'd by a fortuitous range of undesign'd events . Thus things are in the present world ; and yet Almighty Wisdom and Justice governs and presides over it . And thence we may conclude , that all things shall at last be clear'd , and order'd according to the Rules of exactest Justice and Decorum : And since it is not done in this life , we with much reason expect and believe another . We see all things in the world of Nature , are carried on in a beautiful well disposed order : There is harmony and elegance in the motion of the Sun and Stars ; and inferiour creatures are managed by apparent wisdom and contrivance : the Universe is a great beauty , made up of regular variety ; there is no monstrousness or unbecoming disharmony in nature . Now can we think , that the divine wisdom would be so curious in ordering the world of things below us ; and give up his nobler workmanship to eternal confusions and disorders ? No , certainly , He that gives the hungry Beasts their meat in due season , and sends his showers at the appointed time , to refresh the dry and parched ground ; He that waters the Spring with his seasonable dews , and ripens the Fruit with his benign beams ; He that teacheth the Rivers when they shall overflow ; and hath made the swelling Ocean know its bounds and limits : will doubtless take care that Vertue shall at last be happy ; and that the wicked shall receive the due reward of their impieties . The present disorders are but preparations for that state of order , and like the rude dashes and rudiments of a Picture . Thus of the arguments I propos'd from the First General , the Phaenomena or Observables of the World. I descend to the SECOND , the Frame and Constitution of our own natures . And under this , shall consider our Reasons , Passions , Appetites , and Instincts : from each of which I shall infer something for the proof of a future Being . I begin I. with our Faculty of Reason . This is a noble power , and exercis'd not only about the matters of the body , but upon the highest and noblest objects ; in a way that is rais'd , and spiritual , and shews a capacity of far greater heights and improvements : Which exercises , and perfections prove , that it is design'd for more than this poor mortal condition . For if this be all the Life of man , his end and happiness would then be only to provide for the body , and the gratification of its Senses : And if we were made for no more than this , our Reasons are a superfluous provision in nature : For what need of the Notions of a God , Universals , and Abstracted Theories ; in order to the filling of our bellies , and the pleasing of our Senses ? What need of a power of drawing one thing from another in a chain of long dependances ; if we had nothing to do but to eat , and drink , and laugh , and die ? The eye cannot be entertain'd upon abstracted notions ; nor the palate feasted upon Geometrick subtilties ; there is no Musick to the ear in any demonstration of Euclid , nor any recreation to the Senses in spiritual contemplations . Yea high and intense exercise of our reasons is so far from being serviceable in such low offices and pleasures , that 't is prejudicial to them ; for it spends the Spirits , mortifies the body , and flats the pleasure of the Senses : So that if this were our only state , and the advantages of the body our end and happiness , our reasons then are not only needless but hurtful ; especially when they are employ'd upon the highest and noblest objects . Besides , 'T is not agreeing with the divine wisdom , as 't is discover'd in the whole Analogy of things , to make such noble faculties for so low and mean services : All things have their proportion in the oeconomy of God , and are in number , weight and measure : every thing is suited to its design and end : And hence we may conclude that our Reasons were intended for more than the little business of this inferiour life , and that there is another in which it shall be becomingly employ'd , and gloriously improv'd . II. Our Passions in the present temper of them , afford us evidence of another Life and Being . As to which , we may consider them , ( 1 ) in their natural disorders ; and ( 2. ) in the regulation of them by reason and vertue . 1. Let us reflect a little upon their present disorders . In our first and growing years we are unavoidably led by Sense and bodily affections : and before Reason comes to any considerable degree of exercise , our passions are commonly too strong to be govern'd by it . Yea , they maintain war against the Laws of the mind , and lead us into captivity to the Law of sin and death , Rom. 7. They fight against reason and one another , and make a tempestuous troubled Sea within us , Isa . 27. 20. so that we are driven by them upon Rocks and quicksands , and our peace and happiness is made a prey to the waves , Isa . 48. 22. All the evils of the world bear testimony to this Reign of passion : and the History of all ages is full of the sad issues of violent affections . Which things do plainly prove , that this is not the only , or the proper Life of man. For certainly Reason was intended to be the ruling principle in reasonable creatures , and this Reign of passion is an usurpation in our natures , that must not last always . Passion is well defin'd by Zeno to be an unnatural , over-boiling motion : and 't is not credible , that reasonable creatures should during their whole being , continue under violent hurries , and brutish force . 'T is not to be suppos'd that our light shall always be darkned in an Eclipse , and muffled up in clouds ; the Moon and Stars may rule the night , but if there be a Sun there must be a day , in which it shall govern . Reason will have its time of Rule ; as Sense and Passion have had theirs ; and that must be in another world , for there is but little of it in this . I say little of it , but some there is ▪ and the Empire of Conscience is begun in the vertuous . This is the other thing in the temper of our Passions to be consider'd , viz. 2. The Regulation of them by vertue and Reason . This is the beginning of a new Life ; a Life proper for men ; which in the best is weak and defective here ; and arrives not to any very considerable height of perfection ; hence also we may conclude that there is another Life , in which those divine inchoations shall be compleated . For as from the obscure discoveries of Sense , in an Infant in the Womb , we may argue there is another state , wherein the sensitive faculties that have begun to shew themselves , shall act with more advantage and perfection ; In like manner those Essayes of the soul towards a better Life in the vertuous , is an Argument that indeed there is one ; and that this present state is but the Womb of the future . These are the first draughts of the divine nature , and Image ; and God will not suffer it to die in imperfect rudiments . The blushes of the morning are an earnest of an ensuing day . The Chaldee Oracles call these the Tokens and Symbols that God hath inserted in the Soul ; they are the first-fruits , and no doubt the harvest will follow . The tendencies of lower nature do not use to be altogether in vain ; much less shall the beginnings of the divine Life , and the resemblances of the immortal Deity . All life is immortal , saith Plato , and certainly the seed of this noble and spiritual one shall not perish . God will not leave his Image in the grave , nor suffer this spark of him to see corruption . The summ is , The Regulation and Government of Passion , is a new Life begun ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the true , proper rational Life ( as Plotinus calls it ) but in this world 't is very incompleat and defective ; and therefore there is another , in which it shall grow up to the fulness of its stature and perfection . I come in order to argue the same , III. From our Desires and Appetites in two instances , viz. ( 1. ) Their dissatisfactions with the things of the present World ; and ( 2 ) some Tendencies of them towards another . 1. I begin with the unsatisfiedness of them . Our desires are too wide for our enjoyments ; and there is a thirst in the soul that is unsatiable . When we have one thing we want another , and our appetites are always craving . There is not bread for the hungry soul , nor any fitting entertainment on this side the Sun : We flatter our selves with fancied satisfactions at distance , but when we come near we find not the happiness and content we expected . And as Children think that at such a Hill they should touch the Skies : so we phancy that in compassing such , or such designs we should be happy ; but when that is done , we see as much beyond us , and learn that in appetities there is no Term or Horizon . Now these dissatisfactions with the things of the present world ( which are no sullen or Cynick humours , but the complaint of all mankind ( afford an Argument of much probability , that we were not made for this state only ; nor chiefly for it . For all Faculties are satisfied with the due measures of their proper objects ; and every thing rests in its own Element : And therefore the restlesness and inquietudes of men in the present Life are an Argument that we are not yet where we should be , but that we were design'd to live again in another : Which reason we may improve by this further observation : namely , that the better any man is , the less he is pleased with these perishing enjoyments . The noise of Fame , the pleasures of Sense , and the pageantry of worldly greatness , are to Him like the Rattles and Cherrystones of his Child-hood ; He hath lost his taste and relish of such entertainments . And now , if all the delights and comforts we are to expect , were of this sort , the best men are in the worst condition , in losing all their share of their proper pleasure and felicity ; and living without taste among so many relishing enjoyments . 2. The Bent of the desires of Good men towards another world , is a probable inducement to believe , There is another . Indeed the greatest part of mankind is so miserably sunk into earth and sense , that they feel no such tendencies or propensions , but rather averseness to all things that do not gratifie the body , and serve its interests : But yet there are those who have strong inclinations towards another Life ; and the more vertuous any man is , the earnester will his desires be after the state of Immortality : which importunities and cravings of their souls , give us some ground to think , that there is another world , and objects in it suited to their desires : Otherwise those appetites would be in vain , and the best would be most miserable , while they quitted other satisfactions , and grasp'd after air and delusion , I come now to the last head of proof . IV. Our Instincts ; or some natural propensions of universal mankind . The instances I shall name are two , ( 1. ) The general belief and acknowledgement of another Life . ( 2. ) The common desire of Memory after death . 1. For the first , the Doctrine of a Life to Come , hath not been the opinion only of concern'd Priests , or designing Politicians ; of melancholy Superstitionists , or distracted Enthusiasts . It hath not been the conceit of a single Age , nor confin'd within the limits of one Country or Region , but is as general as the Light , and spread as far as the utmost bounds of the reasonable nature . For those that are strangers to one another Laws and Customs , and as different in their natures as they are distant in their Climes ; yet all alike concur in the expectation , and belief of a future Being . The cold Russian , and scorch'd Moor ; the barbarous American , and spruce Graecian ; the soft Chinese , and the rough Tartar , though vastly different in all other things , yet they agree in this , That there is another world , and that we are immortal . And 't is the observation of Pliny , that those barbarous people that have neither Cloathes to cover their nakedness , nor Laws for a common security ; that live by the Rules of ferity and lust , and differ from the Beasts , seemingly , in little else but external shape ; that have neither Towns nor Houses , and but just reason enough to provide for the necessities of nature ; yet these live in expectation and belief of a Life after this ; And the latter improvements of Navigation , and remote discoveries , confirm the same in the farthest darkest parts of the habitable Earth . Now this general effect must have some general cause , which cannot be any general deception ; For it is not morally possible , that those who are at so vast a distance in place , and nature , and all other circumstances , should agree in a common deceit , and jump in the same imposture . It must arise then either from some universal explicite Revelation , or an universal Instinct , or voice of nature . If the former be granted , 't is full proof of the assertion : or if that be not , 't is the other , which seems most probable , viz. that God hath inserted it into our reasonable natures ; or by his providence hath conveyed it into the minds of all men , which is Tantamont unto it . And so we are carried to this belief , as the Lamb is to the Dugg : or other creatures to the food or work of their particular natures . On this account Aristotle sets it down for a Rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Cicero saith the same , Quod omnibus videtur , est . That which seems to all , is . For what ever is so universal , is from God , who cannot deceive , or be mistaken . 2. The desire of Memory after death is an Instinct in mankind : and whether the former be so properly , or not , this is certainly such : All way have been taken to perpetuate mens Names and Memories ; Children and great Houses , and noble Deeds , and Books , and Monuments ; yea , and as if Earth wanted things sufficiently lasting to satisfie this appetite of Immortality ; men have placed themselves in the regions of incorruption , and have called the Stars by their own names . Now this universal thirst after such an imaginary Immortality is an inducement to believe , there is a real one : Since did we cease to be , assoon as we die and disappear to this world , such an appetite would be unreasonable and ridiculous : For why should we desire a precarious being in a name and memory , if our true selves were so shortly to be nothing ? Of what concernment is it to us to be remembred , if in a few days all things should be forgotten for ever : and we were to go into an eternal silence and oblivion ? What would a Stone be the better for being accounted one of the Ancient Pillars of Seth ? or a piece of wood in beeing esteemed a Sacred Relique of the Cross ? The summ is , Mankind hath an appetite of posthumous Memory , which would be senseless , and to no purpose if there be no Life but this : Now God implants no Instincts in his creatures that are futilous and in vain ; and therefore hence also we may conclude , that there is a Future Being . I have now done with the Arguments on which I intended to insist : After all , I cannot say that each of them is an absolute demonstration ; or that the evidence of every one is such as is impossible to be avoided : there are few proofs of that nature : But this I do , that all of them together will , I think , make a cord hardly to be broken : And these considerations in conjunction may amount to a moral demonstration , and have force enough to obtain assent from those that are not stupid or unreasonable . But yet the strongest proofs are those from the Scripture , and all the Arguments that demonstrate the Truth of Christianity , prove also the certainly of a Life after this . For one of the great designs of the Holy Jesus , was to bring Immortality to light , and ( as I noted before ) he gave visible evidence of a future existence by his own Resurrection . So that those that could not reason and dispute , and see truth at distance in principles , might however be convinced by a Demonstration to the Sense ; and those that could not be fully assured by the reasonings of Philosophers , which many of them were very deep , and many uncertain , and many unsound and false , might yet be perswaded by the miracles which were wrought by Christ and his Apostles to confirm those Doctrines , which they taught , of rewards and punishments in another Life ; And that there are such , every thing in the whole Gospel either supposeth or proves . These I say , are the clearest and best evidence , but they are such as are obvious to every understanding , and cannot receive more light than what they have at first fight in themselves : I therefore omit that sort of proof , as not needed by those that embrace the Scripture ; and for others that believe it not , the Reasons taken thence will be of no force with such men . I have also designedly omitted the Arguments that arise from the nature of the Soul , Philosophically consider'd , for the reason mention'd in the beginning , viz. because they are speculative and nice ; and so not proper for such discourses as this ; nor are they usually of much force upon the mind . I Come II. to shew the Causes and Occasions of mens not believing a future state . The chief are such as these , 1. The Wickedness and Debauchery of the Unbelievers : the horrid sins of their present lives make them afraid of another . They are resolv'd on the course of vanity and folly while they live , and would have all to end here . They will crown themselves with Rosebuds , and leave tokens of their mirth in every place ; they 'l let no Flower of the Spring pass by them , nor lose any part of voluptuousness : and this they would have to be their whole portion , and their only lot to be this . Away then ye melancholick dreams , and troublesome fancies of another world ! ye are an offence unto us , and savour not the things that are of jollity and good humour : ye damp our joyes , and put bitterness into the sweetest draught of pleasure : Therefore away to Cloysters and Cells ; and dwell there among the superstitious and the ignorant ; but leave us the liberty of our thoughts , and the satisfaction of our enjoyments . This is the reasoning , if not the language of the Sadducee . He is not willing that there should be another Life , and therefore perswades himself that there is not any : He would not meet himself again , nor have such a restraint upon his appetites , as the dread of an after-reckoning . The fool hath said in his heart , there is no God , Psal . 14. 1. it follows , They are become abominable . Vice is at the root of Atheism and unbelief : Sensuality drowns all the noble conceptions of the Soul , and fills it with foul and bestial imaginations . It ties mens thoughts down to present and sensible things , and hinders their prospect into the Regions of Immortality . It makes them like to the objects of their pleasures , and renders them unable to resent future and spiritual satisfactions ; they can form no Idea of any thing agreeable to them in the other world : all things there are uneasie and unrelishing at the best ; and the worst is not to be endured . So that they bend their force to erase all impressions of so ungrateful a Doctrine ; in which , at last , through the power of their endeavours , and the co-operation of Satan , they effectually prevail ; and cast off all belief and expectation of any future Being . Another cause of which is , 2. Vain-glory , and a proud affectation to be something extraordinary . Vain men would be Wits , and soar above the height of other mortals : Their Eagle-sight is sharp and piercing , and they espy the deceits and impostures , that the rest of mankind are too dull to descry ! They despise the common Doctrines , and proudly pity , or laugh at the easiness of others , who suffer themselves to be sway'd by them ; and by how much the more sacred the truths are which they reject , by so much greater , they reckon , is the honour of their own sagacity , in finding out the deceit , by which so many have been abus'd and misled . These are Wits in an instant ; at the top , before they have taken the first step ; and perfect in knowledge as soon , and some of them before they have begun . If their accomplishments be measur'd by their confidence and their scorn , they are the greatest Wits among men ; but if by their judgement and real knowledge , they ( of any ) have not the least pretence to that title . For though they may gain the glory among their easie companions , by opposing the great acknowledgements of Religion , and particularly this ; yet they will never by such ways obtain it from those who are really that , which they affect to be thought . It is the known observation of one who held a high place among the Wits of his Age , That a little Philosophy and knowledge inclines men to be Infidels and Atheists , but the greater measures set the mind right in Religion , and secure it from the danger of those impieties : So that who takes this way to be accounted a Wit , makes himself a Fool to the wise ; without gaining the reputation of being wise among other Fools besides those of his own sort . Or if he could attain the height of that ambition , 't would prove a very dear credit , that is purchased upon such terms , as are the ruine of his soul , the destruction of his best hopes , and the degrading of his noble nature . 3. Another main occasion of Infidelity in this Article , is Enthusiasm , or the entertainment of Principles of Faith upon the credit of phancies : Dangerous is the case of Religion , when Reason is thrown by , and detested ; and the whole stress laid upon warm imaginations . These indeed will hold up the mind for a while , in great confidence of another world , and fill it with a thousand extravagant images and chimaera's about it , which will be all taken for clear light and solemn certainties , while the wind sits right : But then alas ! anon the scene alters , and a change in the habit of the body disposeth the man to other thoughts ; and so all is flung away as delusion ; and the Enthusiast is strongly carried down by the over-bearing of his melancholy , into the doleful conceit of his mortality , and the belief that he shall die like the Beasts that perish . And that that humour disposeth men naturally to such apprehensions , we may see in Job , who spake in the trouble of his spirit , and in the bitterness of his mind , he said , There is hope of a Tree if it be cut down , that it will sprout , and the branches thereof will not cease — But man is sick , and dieth , and man perisheth , and where is he ? Job 14. He seems to speak in this and other passages like an Epicurean , or a Sadducee : and the question looks comfortless and discouraging , ver . 14. If a man die , shall be live again ? The good man was under the disorder of a great and just sadness , and that represented all things as dark and dismal to his wounded phancy , and seem'd sometimes to deprive him of the only remaining comfort , the hope of a better condition in another world . The same effects hath melancholy still upon many Euthusiastick tempers , on some of which it prevails so far , as to fix those impressions on their minds , which never are worn off . And though Job recover'd quickly by the exercise of his Faculties , and the reason that God had given him , and expresseth his expectation of a Future Life , immediately after the passage of greatest doubt ( All the days of my appointed time will I wait till my change come ) Yet those whose principles are fastned only by their phancies , and the impulse of present belief , are in great danger to be lost in such temptations . Thus are some men disposed to Infidelity by their own Enthusiasms , and the same too frequently give occasion to others to laugh at the belief of a future Being , by representing that state in various shapes , and under very odd disguises . I Am next to shew , III. What the denial of a future Life infers , in the reasoning and consequence of it . 1. It follows hence , that man is but a better beast ; and those Wits speak agreeably to this principle , that ( whether in earnest or in jest ) Satyrize humane nature , and represent us only as somewhat a more cunning Herd of Cattle . For if this Life be all , we have the same end and happiness with the bruits ; and they are happier of the two , in that they have lesser cares , and fewer disappointments than we . Our Reason and Religion , upon which we so much value our selves , according to this doctrine , are but chains of imaginations ; and those but refined sense : and so the soul and principle of action , is no other in us , than it is in them ; and we differ but little more than one sort of Beasts doth from another ; namely , than the more stupid doth from those that are more sprightly and sagacious . And then farewell the Prerogatives and dignity of humane nature . Man is but a Beast of prey , and his use of and dominion over the other creatures , is but a proud usurpation over his equals . So that this opinion degrades our natures , and affronts the whole race of mankind together . And , 2. In the direct tendency of it , it destroyes humane Societies ; For those cannot subsist without Laws ; nor Laws without some conscience of good and evil , nor would this signifie to any great purpose , without the belief of another world . Take away this , and every thing will be good that is profitable , and honest that conduceth to a mans designs . That would be mine that I could get by force ; and I had no right to any thing longer than I had strength to defend it : and thus the world would be ipso facto in a state of war , and fall into endless confusions and disorders . So that the whole Earth would quickly be an Hell intolerable ; every man would be a Devil to another , yea and every man to himself . 3. It suppresseth mens private happiness and felicity ; and even the Rioters of the world have stings and torments from it . If a man live in Sensuality and fulness of pleasure , what a cutting thought is it to consider , that in a little time he must bid adieu to this , and to all felicity for ever ? And if his life be in trouble and discomfort ; how terrible is it to reflect , that he must go from being miserable to be nothing ? How can those think of parting with their possessions and enjoyments , that have nothing else to expect ? or , how can they bear up under the burdens and vexations of this state , that cannot relieve themselves by the hopes of a better ? With what sad pangs of sorrow should we lay our Friends into the Grave ; if we had cause to be assured that they were lost eternally ? and how could we reflect upon our own mortality , if we were to look for no farther Being ? The pleasures of the present Life are gone in a moment , and leave nothing but dregs and bitterness behind them ; and if there be no further delights besides these mean and fading satisfactions , 't is not worth the while to live ; but we had better to have been nothing for ever . The summ is , The Sadducee vilifies Mankind , destroyes the peace of Societies , and the happiness of every private person : and so professeth himself the common enemy of men , and a Renegado to humane nature . IT will not be needful for me to say much in Applying this Discourse ; Almost every Sermon we hear , is an Application of it : for here is the matter and ground of our hopes , and hence are taken the great enforcements of our duty . I presume there are few , or none , in this place , but who are ready to profess their belief of a Future Life , and ( as I premised ) I have not insisted on the proof , to perswade You of this Article ; but to shew , that the confidence is groundless , which affirms , There is no reason for the great Doctrines of Religion ; and to contribute somewhat towards the settlement of the weak , against such temptations . Now if we believe this great Truth , as we say ; Let us do it to purpose ; and not content our selves with a cold and customary assent , but endeavour to raise our Faith to such an height , that it may have an effectual influence upon our lives . The general belief that education hath infused , is but a dead image in the soul that produceth nothing : Let us endeavour by fervent Prayer , and frequent Meditation to invigorate and excite ours to that degree ; that it may be a living representation of eternal things ; that our Faith may be the certainty and presence of the invisible world . The substance of things hoped for , the evidence of things not seen , Heb. 11. That we may have such an apprehension of it , as if the prospect were open , and our eyes beheld it ; that we may fix our thoughts there , and fill up our souls with the consideration of that world . Such a Faith as this , ought to be our aim ; and if we did so believe the other world ; what excellent , what heroical , what happy persons should we be in this ? Such a Faith would secure us from the flatteries and temptations of this sensual life ; and excite us to more earnest longings , and more vigorous endeavours after the happiness of a better : It would inable us to despise this vain world in comparison ; and to bear all the crosses of it , with magnanimity and steadiness of mind : It would quiet our solicitudes , and answer the objections against providence , and the present unequal distribution of good and evil . It would make the most difficult services of Religion easie and pleasant to us ; and fill our lives with sweet hope , and delights infinitely more agreeable than the most relishing sensual joys : It would afford us satisfaction , amid our disappointments ; and rest amid our anxieties and cares : It would raise our designs and thoughts to things generous and noble , and make us live like the Inhabitants of an Heavenly Countrey . Such blessed effects as these follow this Faith here ; and unmeasurably , unspeakably greater in the other world ; the vision of God , and full enjoyment of His love ; the perfection of our natures , and the compleatment of our happiness ; in the arms of our Redeemer , and amidst the triumphant Songs of Angels and Saints ; in the exercise of holy love , admiration and praise : Things too great to be exprest , or to be imagin'd , For eye hath not seen , nor ear heard , nor hath it entred into the heart of man to conceive , what God hath reserved for those that love him : To Him be all Glory , and humble Adoration henceforth and for ever . SERMON VII . THE Serious Consideration OF THE Future Iudgement . The Second Edition . SERMON VII . ACTS XVII . 31. — Because he hath appointed a day , in which he will judge the World in Righteousness , by the man whom he hath ordained — ALthough it might be well expected that the Laws of God should abundantly prevail by vertue of His Authority , and their own native reason and goodness ; Yet such is the stupidity and perverseness of men , that these alone have not ( usually ) any considerable effect upon us : And therefore God who earnestly desires our Reformation , and our happiness , hath superadded the greatest Sanctions to enforce His Laws , glorious rewards on the one hand , and most terrible Penalties on the other , and these to be distributed in a most solemn manner , represented in such circumstances as are most apt to work upon our Hopes and Fears : For — He hath appointed a day . — Which words are part of St. Paul's Speech to the Athenians upon the occasion of their superstitions and Idolatries : These in the time of Gentile ignorance God winked at , vers . 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took no notice of those sins ( in comparison ) He was not so much offended and displeased , but consider'd the general ignorance , and temptations , and made abatements for them . As our Saviour said with reference to the Jews , Joh. 15. 22. If I had not come and spoken to them , they had not had sin ; Their sin had not been so great , or so inexcusable ; nor would it have been charged upon them with such severity of condemnation . But now that the Light hath shined in darkness , the true Light that enlightens every one that cometh into the world ; Now since the Son of God is made manifest , to destroy the works of the Devil , and to turn men from those superstitious and idolatrous vanities to the right worship of God in Spirit and in Truth : The plea of ignorance will no longer excuse or extenuate , but God commands all men every where to Repent , which is inforc'd with the most powerful consideration of the Text , — He hath appointed a day — In which words we have these things , ( 1. ) The Declaration of a future Judgement , Because he hath appointed a day , in which he will judge — ( 2. ) The universality of the subject to be Judg'd , the World. ( 3. ) The Person that is to be the judge ; — The man whom He hath ordained . ( 4. ) The rule and manner of Judgement , He will Judge the World in Righteousness . I Begin in order with the Decree of a future Judgement . Of this the Heathens had some obscure notions , as appears among other things , by the stories of their fam'd Judges , that were to call men to account in the other world . But these were but glimmering apprehensions : 'T is the Gospel hath brought to light the great Doctrine of a coming Judgement , in the solemnity and circumstances of it . This hath declared , That there is to be a Judgement Day , Matth. 10. 15. Jude 6. That Christ Jesus is to be the Judge of the quick and the dead , Acts 10. 42. That he shall be revealed from Heaven with his mighty Angels , in flaming fire , 2 Thes . 1. 8. That he shall come with ten thousand of his Saints , Jude 14. That he shall judge the secrets of men according to the Gospel , Rom. 2. 16. That the Dead shall be all raised by a General summons , 1 Cor. 15. 52. and all shall be judg'd according to their works , Rev. 20. 13. The just to eternal life , and the wicked to everlasting punishment , Matth. 25. 46. So that the belief of a Judgement Day , is no panick fear or melancholy dream : 'T is no trick of Politicians , or Mormo of Priests to fright fools and keep the world in awe , but a Truth as certain and undoubted as the Oracles of Truth can make it : 'T is plainly declar'd in the most infallible Records ; yea , 't is engraven on the minds of universal mankind , who all expect a call to a future Judgement . There is therefore no need of further proof of so clear and so acknowledg'd an Article ; But it may be worth our while to consider what may be the Reasons of this appointment of a Judgement Day . And the same will serve as Arguments to confirm and enforce our Faith in it . ( 1. ) Then , 'T is reasonable and fit there should be a General Judgement , that Religion may be vindicated and cleared . The Gospel was of old to the Jews a stumbling-block , and to the Greeks , foolishness , 1 Cor. 1. 23. and we know , by sad experience , how in latter days , Religion is expos'd and scorn'd . It is made ridiculous by some , and laugh'd at by others ; and which do it the greater mischief , Those that put it into contemptible cloathing ; or those that pour direct contempt upon it , is not our present business to conjecture . This is certain , that there is nothing hath been pretended in so many vile actions and designs ; Nothing in which mankind have been , in any comparison , so out of their wits , as in what they have abusively call'd by this Sacred Name . Religion ! we have seen it dy'd with humane blood , and swoln with spoil and rapine : written on the foreheads of tyrannies and usurpations , and pleaded as the CAUSE , the CAUSE of prosperous Villanies . Divided into Atoms of Sects , and disputed into Air of opinions : Entitled to all the vanities of sick imagination , and claim'd by all the follies of zealous ignorance . And is it not reasonable there should be a time , wherein this over-cast , this clouded light should brighten like the Sun at noon ; and dispel those spots and that scumm , which superstition , ignorance and hypocrisie have fastned upon its glorious Face ? Is it not fit that the Gospel should at length appear to have been the power of God , and no creature of melancholy or design ? Ought it not to be at last confest and known , that Religion was a great Reality , and no cunningly devised Fable ? No dream of imagination , or interest of any lust ; but as simple as Innocence , and as clear as the virgin light ? And it will be so in the coming day , when the light of the other World hath shone in upon the darkness of this . In summ , 'T is just to expect that Religion will be gloriously celebrated and cleared , and reasonable to believe it will be done by the solemnity of a Judgement day . ( 2. ) A Future Judgement is ordain'd , That Providence may be unridled and absolv'd . The Judgements of God are a great Deep , Psal . 36. 6. and His ways past finding out , Rom. 11. 33. The affairs of Providence are full of Mystery and Meanders , as dark as the midnights of December , and as crooked as the paths of the Desart . All the Lines of our spinning , all our observations and reasonings are too short to lead us to and fro the Labyrinth . The world is govern'd by secret methods that are beyond our most improved knowledge . How are we puzzl'd when we undertake to gloss on Providence , and presume to give the reasons of its most ordinary managements ! The wicked lift up their heads against Heaven and prosper ; and the just bow the knee ; lifting up their hands unto it , and are undone : Folly succeeds , and is applauded , and Wisdom is disappointed and contemn'd ; Clouds and thick darkness encompass the devout , and a warm Sun shines upon him that sacrificeth not ( Eccl. 7. 15. ) And when vice thrives , and folly triumphs , Providence is pleaded to credit ignorance and impiety , and the success of the actions vouches for the goodness of the Cause . God is thought to have own'd what , for unknown reasons , he hath permitted , and to have acted that , which in judgement he hath suffer'd . On the other hand , the best Designs are thought wicked when they prove unprosperous , and the whitest Innocence marked with black characters , when the cloud is upon it . Thus Shimei accused David for a man of blood , because of the evils of his House , 2 Sam. 16. 7. And Job was concluded as great an instance of sin , as he was of misery , Job 4. The Barbarians inferr'd from the Viper , that St. Paul was a Murderer , Acts 28. 3 , 4. And the unbelieving world from the Cross , that the Holy Jesus was a Malefactor . Thus do men shoot one another out of this crooked bow , and judge the goodness and badness of things by successes , not by Rules ; and thereby traduce and abuse Providence by making it speak the language of their affections , and their Interests , and serve the ends of malice , and Self-love . Which things being so in the present world , it is fit that , at last , Providence should be disintangled and absolv'd , that all the world may see the living creatures in the Wheels , Ezek. 1. 20. and the eye that is in the Scepter , as the Aegyptian Hieroglyphicks represented Providence . That we may at length understand , that its ways are equal , Ezek. 18. 25. and that all the seeming inequalities prove the shortness of our Reasonings , not the unevenness of its managements ; that its strangest , and least accountable issues were the Results of Counsel , and govern'd by an infinitely wise mind that shoots it self through all things . That we may understand the difference between good and prosperous ; and the reason of the distance between vertue and success . Why the fire out of the Bramble is permitted to devour the Cedar ; and the desert of the wicked is so often the lot of the just . These expectations are reasonable , and in a manner necessary ; that mankind may be convinced the events below were not Lotteries , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of Providence ; and that Providence acted by an infinite Wisdom , Justice , and Goodness . That wickedness shall , at last , reap the misery it hath sown , and dwell in the flames it hath kindled : And afflicted Vertue lift up its head to receive the Crown and the Glories that are the rewards of its patience : and appear to have shot it self up in another world , when it was deprest in this . And so all shall know that there was a God that judged in the Earth , Psal . 58. 11. And this is another reasonable account of the appointment of a Future Judgement . ( 3. ) We may suppose it to be ordain'd for this also , That secret wickedness may be disclos'd , and shamed . The Heart of man is as deep waters , hath a smooth surface , but is full of rocks and quicksands at the bottom . The world is a Theatre , and the greatest part of men are but Actors : For as They cloathe themselves with Gold and Purple , and put on great names , and are fine things upon the Stage , when behind the Curtain and in their retiremen●s , they are but common men , and like their ordinary Spectators : Thus we dress our selves for publique converses , set our looks , and gild our language , and put on the Livery of Wisdom and Saintship , and appear what we would be thought , not what we are : But in our privacies , and more familiar conversations , in the loose and unconstrain'd order of our words , and our actions , we are quite another thing ; we are foolish and frivolous , froward and impatient , sordid and absurd : And in the secret Chambers of our souls we are worse . The fairest face would affright us , if the skin were taken off it , and shew us nothing but ghastliness and deformity : And it would amaze us to see the In sides of those , whose outward appearance is fair and plausible . We now seek coverings for our shame , and hide our follies and imperfections under handsome names , devout shews , and fair pretensions ; or excuse them by Necessity , Temptation , the Devil , or Providence . And though we see much sin and vileness assoon as we open our eyes , and look out of doors : Yet there is another and a worse world of wickedness , shut up from our sight , and hid in its own darkness ; in close designs and private actions ; in the corners of the heart , and recesses of thoughts : These make up a dark Region cover'd with fear and shame , and the shadows of death ; open only to Him to whom all things are so , and midnight is as bright as noon , ( Psal . 139. 12. ) And he will provide that so it shall be to all the world ; that all sin may be as odious , as it is ugly ; and unobserv'd impiety may not still lie hid in the secrecie and silence it hath sought : But that its whispers may be proclaim'd by a voice more loud than Thunder ; and its conceal'd deformities be brought into the open day : That those hidden iniquities which hitherto have escap'd , may be whipt with the scorpions of guilt and shame ; and the divine purity and patience may appear in their Glory and proper lustre . And for this Reason also God hath appointed a Day wherein He will Judge the secrets of men : That sin may not be the more secure , for being close ; But that it may be feared and shunn'd in Grots , as well as in most publique places . And I may add , That those actions of vertue that no eye sees , but that which sees all things , and those unknown tendencies and anhelations of divine souls after the adorable object of their Love , may be solemnly celebrated and rewarded . Again , ( 4. ) Such a Day is fit and is appointed , that all rights and claims may be determined . The great Controversies are , which , and where is the True Church and Religion . And if we attend to the Zeal , and the confidence , the loud talk , and bold claims of each of the pretenders , All are in the truth , and All mistaken : Every Sect is in the right , if it may be judg'd by the fondness of its own assurance ; and every one is out , by the sentence of all the rest : Here 's Religion , sayes one ; Nay , but it 's here , sayes the next ; and a third gives the Lie to them both ; And then they scuffle and contend till they have talk'd themselves out of sense , out of charity , and out of breath : And when they would say on , but know not what ; when their passions are rais'd , but their Reasons lost ; They fall to pelt each other with hard names ; They squabble , and strive , and damn one another by turns ; They gather parties to help up the Cry , and fill all places with the noise of their quarrels , and triumph and crow after a conquest in Imagination : And after all this bustle , and all this ado , They sit down where they begun ; Nothing is gain'd on either side , but an addition of malice and bitter zeal , more rancour , and more damning sentences , while they are , for the most part , as far from Truth as from agreement . This is the state of the contending world , nor can we expect it should be otherwise , while Ignorance and Malice , Interest and Passion inspire the quarrels . Or , if Controversies should be ended , the Vote would , doubtless , be cast on the side of Folly and Falshood , for their adherents are most numerous , and most loud ; while the friends of Truth and Reason are meek and modest , thinly scatter'd among the Herd , and still liable to be over-born , and out-nois'd by the Tumult . But the coming Day will set all right , and effectually resolve Pilate's Question , What is Truth ? And then no doubt , The meek and the peaceable , the charitable and the just , who did not dispute , but live ; who were not swoln with rage and notions , but big of Charity , and universal kindness for mankind : Then shall These be declar'd the rightful Heirs of the Kingdom , when the presumed Sons of it , who hugg'd themselves , as the only favourites of Heaven , and warm'd their hands by their own fantastick Fires , who flew aloft on the wings of Imagination , and proudly look'd down upon the modest and humble Believer ; who were full of mysterie and rapture , scorn and talk , but void of justice , modesty and love : These , we have reason to think , shall then be cast out , and receive their portion with the Pharisee , to the shame and disappointment of their confidence , and their hopes . In this Day shall the Errours , and the follies that were recommended to the deceiv'd embraces of the Sons of men , by frauds , and Art , paint , and meretricious bravery , be expos'd in their naked Deformities to the sight and contempt of all the world : And that Truth , and those Vertues that were persecuted into Corners , and cover'd with dust and shame ; torn piece-meal by wrath and ignorance , and scatter'd up and down in the Tents of Errour , shall then be brought into the Light , and cleansed from all debasing mixtures , and represented in their native loveliness and beauty , that they may receive the praises and acclamations of their ancient friends , and acquaintance ; Yea , and the acknowledgements of their now blushing and confounded enemies . Upon the whole we see , That the Faith of a Future Judgement is not misbecoming the severest Sons of Reason and Philosophy , but is infinitely agreeable to the faculties of men , and the Analogy of things . I Come now to the SECOND main thing in the Text , II. The Universality of the Subject to be judged , the World , so it is here ; And the Scripture elsewhere expresseth it in very general terms : The secrets of men , Rom. 2. 16. Every man , Rev. 20. 13. The Dead , small and great , Rev. 20. 12. The quick and the dead , 1 Pet. 4. 5. Now I shall consider the Universality of the Subject of Judgement in two great solemnities of it : viz. The General Summons , and the General Resurrection that follows : both mentioned together , 1 Cor. 15. 52. The trumpet shall sound , and the Dead shall be raised — 1. The Trumpet ; either some divine universal vertue ; or the voice of some mighty Angel , crying , Arise ye Dead , and come to Judgement . Methinks I hear that voice ; 't is full of Majesty and terrour ; 't is more loud than Fame , and more general than the Light of Heaven . 'T is heard at both the Poles ; in the Earth , and Sea , and Air , and all Deep places . Attend , Attend , Ye Sons of Adam ! Ye that are afar off , and ye that are near ; Ye that begun with the Infant World , and ye that liv'd in its latest Periods ; Ye that freeze under the uncomfortable North , and ye that are hid under the remotest South ; Ye that dwell in the temperate Regions ; and ye that are scorch'd with the heats of the Line ; Ye that only cry'd , and ceas'd to breathe ; and ye that went slowly and late to the Grave ; Ye that are yet alive , and ye that have been Ages under ground . Hearken , Hearken to the Proclamation of the great King , the Prince of Glory , the Judge of Angels and Men : The Day , the Day of vengeance and recompence is come , the Day of Terrours and of Triumphs . The night is past : Arise ye dead , cease sleeping in the Grave ; Put on our bodies , gather up your scatter'd parts , summon your thoughts together , and make up your Accounts . The Tribunal is set , the Judge is coming . And ye living Inhabitants , lay by your designs , let fall your Traffique ; quit your pleasures and pursuits ; the time for these is done , for ever done ; Eternity is in view ; Trim your Lamps , the Bridegroom is at the door . 2. And now the General Resurrection follows . Behold the closest Vaults throw away their coverings , and disclose the proud Families that lay hid in that stately darkness : See how the loose Earth moves about the Cloysters of the Dead , and the Grave opens all its doors to enlarge its Prisoners : And lo , a numerous people riseth from under ground to attend the great Assize of Angels and men ! They arise , but are not yet alive ; Death sits upon their faces clad in dread and paleness . They lose that motion with astonishment which they gained with their restored parts ; and are ready to be shaken into their former dust , by the fear that hath seized their unsettled joynts : They wonder at the Light , and at themselves ; and are ready to drop back into the Graves , from which they just peep'd out . See here the mighty sits trembling by his Monument , unconcern'd at the vain Epithets it gave to his flatter'd Memory ; and the delicate sighs with his first breath , willing to return to darkness , rottenness , and worms ; rather than to the light that will discover the guilt , and the follies of a Life of vanity and sin . The Hypocrite droops to consider that his painting and his shame are to be brought out of the night and silence of the Grave , into a naked , and open day ; and the vitious dies again to think , That he hath taken up his body from one Death to carry it to another , and a worse . Thus the world of the wicked shall all appear , and all be concern'd in the Judgement that follows . The Righteous shall rise also , They awake with vigour in their souls , and life in their eyes ; with gayety in their looks , and transports in all their powers . Their new warm'd blood moves pleasantly in its ancient chanels ; and the restored spirits dance in the renewed veins . They are glad to meet the old companion of their pleasures , and their miseries , rejoycing at its rescue from the infamous dishonours of corruption , and that 't is ready to pass with them into the promised and long expected Glories . These are the First-fruits , and the full Crop is near , and their joy is beyond the joy of Harvest ; and we must leave the degree to be imagin'd , that cannot be exprest . And thus the universal World both of the wicked and the righteous shall appear on the Solemn Summons . The Earth , and Air , and Sea , and Death , and Hell shall give up their Dead , Rev. 20. 13. And so Adam and the Patriarchs , and all the Ancient Sages , with their Sons , and Nephews to the latest Posterity , shall stand up together before the Judgement Seat : for all are subjects of the same general Empire , and all are accountable for their Actions to the same Soveraign Judge : And He is the Man whom God hath ordain'd to judge the world in Righteousness . And this is the next thing in the Text to be consider'd , viz. III. The person appointed , The Man whom he hath ordain'd : And this is the Man Christ Jesus , even the Man , who being in the form of God , thought it no robberry to be equal with God , Phil. 2. 6. The same is He who is ordain'd of God to be the Judge of the quick and the dead , Act. 10. 42. And now under this Head I shall shew how fit he is , as man , for this great and solemn office , in these two particulars . 1. He is fit to be the General Judge , as Man , because he descended to the meanness of our condition . 'T is but just that He , who laid by his ancient Glory , and cloath'd himself in the Livery of guilt and shame , should re-assume that native Majesty and splendour in the face of universal mankind : That He , who made an humble stoop from the Throne to the Manger , from the Government of the World , to the life of a mean subject ; should ( at last ) be illustriously advanc'd as much above the heights of humane grandeurs , as then he was below them . 'T is fit that That Holy and Divine Person , who was buffeted and affronted , condemned and crucified by an abusive and injurious world , should righteously judge his Judges . That Herod may see that he persecuted not the Infant King of a little Province , but the Soveraign of Angels and men : And that Pontius Pilate and the Jews may be convinc'd that He whom they called King in scorn , is really a greater Emperour than Caesar : And that those who were scandal'd at the Cross , and a verse to the belief of an humble Saviour , may see the shame and confutation of their Infidelity , and their Folly ; in the exaltation of the Holy Jesus above all the possibilities of worldly glory . Upon this account 't is reasonable and becoming that the Man Christ Jesus should be the Judge . And it is so upon another , viz. 2. Because He contracted an alliance with our Natures , and experimentally knows and felt the Infirmities of our state . If the Supream naked Deity should judge us immediately , we should be confunded and astonished at the Mjaesty of his presence , & his greatness would make us afraid . For who can bear that dazzling Glory ? who can stand before a Throne surrounded with incomprehensible Light and Flame ? This Glory is therefore allay'd by the interposal of humane nature ; and this Light wears a veil upon it to encourage our approaches . Yea , 't is our Brother , and our Friend that loved us , and dyed for us , who is the man ordain'd to be our Judge . He hath the same compassion , as when he wept over an obstinate City , and the same love , as when he bled and dyed for a rebellious World. He knows the strength of our temptations , and the weakness of our natures , and will make abatements for them . So that the faithful may hearfully appear before his Throne , confessing their sins , and relying upon his Love. He that loved us , and was like us , is to take our Accounts . 'T is our Redeemer is to be our Judge . Thus may believing Penitents incourage themselves before him , and hold up their heads in that Day of terrours , as much reviv'd by the apprehension of his humanity and meekness ; as the wicked will be dejected by the knowledge of his greatness and power . And for this cause also , 't is congruous and fit that the Man Christ Jesus should be Judge , when mankind is at the Bar. I Come now to the IV. General to be consider'd — He will judge the World in Righteousness — viz. ( 1. ) By a Rule : Not by unaccountable humour , or arbitrary Will ; Not by hidden Decrees , or secret scrowls of Predestination . But by those plain and open Records that are in our Houses , and our Hands ; that are Preached in Publique places , and declar'd in a language we understand . The Books shall be opened , Rev. 20. 12. and the Books the Rules of Righteousness , are the Law and the Gospel . The one strictly requires perfect obedience , the other accepts of sincere . Now while our actions are tried by the Law , and measured by its Righteousness , our straightest Lines are crooked and uneven , and our greatest services are very scant and defective . The best are like the dust in the Ballance , and the rest are lighter than Vanity . For as Magnifying Glasses betray roughness , and a ragged surface in the best polish'd Marble ; So this Glass of the Law discovers wrinkles and deformity in the fairest and most even vertue . And while mens lives and actions are compared with this Rule , all mankind is distrest , and a cloud hangs upon the brow of the most religious and most innocent . The Law concludes all men under sin , and sin under wrath : So that by this all the world is cast ; and were happiness to be had upon no other terms , strait would be the Gate indeed , and so narrow the way , that none would find it . And while no other Book than this is opened , all the Generations of men fall prostrate before the Throne , condemn'd by the Law , and by themselves . Nothing is to be heard but an universal groan , and the suppliant cry of Mercy , Mercy Lord ! When loe ! the other Book is opened , and out of it is read Grace and Peace , and multiplyed Pardons to all the followers of the Lamb , who have believ'd in the Crucified Jesus , and testified that Faith by their Repentance , and sincere obedience : But shame and darkness , and new confusions ; Death , Horrour , and everlasting Destruction from the presence of God and of his Christ , to all the stubborn rejecters of His Grace , who would not have him to Rule over them , nor accept of His offer'd Salvation . These are the Declarations of this Book , and these the measures of that Righteousness whereby we are to be judg'd : As the Judge himself hath told us , John 12. 48. The words that he spake , the same shall Judge us in the last day . And God will judge the secrets of men , saith St. Paul , according to my Gospel , Rom. 2. So that believing Penitents that are not perfect according to the Law of Works , may plead their sincerity , their Faith , Repentance , and new obedience , which is their perfection according to the Law of Pardon : And this will be accepted by the Judge with a gracious Air , and the sweet reviving voice of , Well done ye good and faithful Servants . He invites them to Him with the voice of pity and endearment , and ravisheth their souls with the pleasant sound of Come ye blessed of my Father , Matth. 25. 34. O the Ecstasies that are in that Sentence ! O the killing harmony of that voice ! Can a Finite spirit bear such excess ? The pleasures of Eternity crouded into a moment : Did unfaln Angels ever know such another ? or can there be more transport in ten thousand Hallelujahs ? Certainly , the boundless imagination it self cannot form an Idea of that rapture , nor the Tongue of a Cherub express it . The summ is , The World shall be judg'd in Righteousness , viz. according to a Rule , and not by meer power and will : A Rule ! not the strict and severe one of the Law , but the sweet and gracious one of the Gospel ; whose Righteousness is Faith , and sincere obedience , which in the Great Day shall be accepted , and gloriously rewarded . 2. God will judge the World in Righteousness , viz. with impartial equity . To evidence this , let us consider the Judge in the three great qualifications of his WISDOM , JUSTICE , and POWER . 1. He is Wise , and cannot be abused by Witnesses , nor mistaken in Law ; cannot be imposed on by false allegations , nor cozened by fair pretensions : He intimately understands the Fact , and the Cause , and cannot be deceived by malice of enemies , nor subtilty of excuses . 2. He is Just , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pure Mind , without interest , or affection . He cannot be aw'd by greatness , nor sway'd by partiality , and fondness . All mankind are equally distant from Him , and all stand upon a Level before Him. He that beggs in Raggs , and weeps in the Corners of the Streets , shall be heard assoon as the proud Gallant that lives in Luxury , and Pomp. He that tugg'd at the Oar , assoon as the Commander of Legions : And the poor fellow that follow'd the Plough , shall have as much right done him , as the mighty that sate upon the Throne . 3. He is powerful . All power is in his hands , both in Heaven and on Earth , Mat. 28. 18. So that he can execute his Sentence without resistance or possibility of rescue . There is no getting out of His reach , who holds the World in the hollow of his Hand . There is no opposing of his power , except we had an Arm like God , and could Thunder like Him. There is no quitting His Dominions , for his Rule , and His Presence are universal . The frozen North , and the farthest South ; the Desart and the Ocean , are all within the bounds of His Empire , and His Influence . Yea , could we climb up into Heaven , that is His ; descend we to the Centre , He is there ; or if even as far as Hell , His power reacheth thither also , Psal . 139. 8. In summ , The Judge cannot be deceiv'd , corrupted , or over-powered , and therefore on this account likewise He will judge the World in Righteousness . HAving thus spoken to the main parts of the Text , I descend to enforce all , by some Practical improvement . If then there be an appointed Day for so universal and righteous a Judgement , by so great and just a Judge , Let us consider , ( 1. ) How passionately , and differently mankind will be concern'd at that time . Of this something hath been said before , but I shall now discourse the matter a little further , and endeavour to give you some description of the Terrours of the wicked , and the Raptures of the Just at that solemnity : Though all that can be said will be very short of the Passions of that Day . And ( 1. ) How will the careless and ungodly world be appall'd and astonish'd at that unlook'd for Summons ! How will the dark Gentiles , that never heard of such a Day ; and the hardened Infidels that heard , but did not believe ; and the dissolute spirit that heard , and believ'd but did not consider , how will they tremble and be confounded at the dread preparations of that Day ! Methinks I see the pale looks , and the shivering motions , the gazing eye and listening ear , the distracted face and trembling hand of the most proud and daring sinner . The Drunkard le ts fall his Cup , and the busie worldling stands at gaze , the loud companions are hush'd into silence , and the merry Droll into a careful look . The Atheist hides his head , and the sleepy Sot starts up into anxious wonder . And after this first amazement , See how the trembling-multitude run distracted up and down , Some into corners to cover , others into companies to consult : Every man asks his Neighbour , what is to be done ? and he again repeats the question to every one that is next unto him : The Son runs to his amazed Father , who needs the advice his dear child seeks ; and the Wife clasps about her astonish'd Husband , that is as helpless as his frighted Consort . The Publican beggs counsel of the Pharisee , and he , poor soul , is as much at a loss as the Reprobate . They all Court the Mountains to cover them , Rev. 6. 16. and shuffle into Caverns to hide from the presence of the Judge . But alas ! they quickly see the vanity of those naked retreats , and find themselves as much expos'd in the closest Vaults , as they would be in the body of the Sun. Mountains are but Cobwebb coverings , and Rocks and Earth but a Cypress veil . Hills , Caves , and all are His , whom the frighted Fugitives would avoid , and will not , cannot conceal His enemies from His eye , that strikes through the Earth as through a Globe of Crystal . What shall they do then ; whither shall they go ? they cannot bear His presence , and they cannot avoid it : the Light kills , and the darkness will not hide . For the darkness is no darkness to this Judge ; The darkness and the day to Him are both alike , Psal . 139. 12. Thus will the wicked be confounded by the coming of the great and terrible Day , and most of all those that liv'd under the plain and frequent warnings of it . Had they never heard of this solemn time , they would have been astonish'd but not so much affrighted ; It would have been their wonder , but not so much their misery . Had they not been told of this great appearance , and this Judge , they might have look'd on that Majesty without those sad degrees of dread , and such mortal shiverings , and hoped for great abatements in consideration of their fatal ignorance : But alas , they were told of this Day earnestly , and often . The God of all the World , and this Judge of all , acquainted them with this solemnity while 't was future ; And these Preachers that were most infallible , and most urgent , prest the Truth of these things upon their Faith and affections with all evidence and importunity , sutableness of address and accommodation to their Reason and their Interest ; with all the motives of hope and fear , and all the alliciencies and incentives that use to move reasonable nature . They heard , but did not heed , they heeded a little but forgot the next moment ; they assented , but slept , they were awakened , but sunk again into a careless slumber ; they said they believ'd , but were not concern'd ; convinc'd a little , but not perswaded ; Perswaded , but not resolv'd ; Resolv'd , and presently let out of mind what they had concluded . And now when the sight of the Judgement Day shall thorowly awaken them to consider those invitations and warnings they had to prepare for it , what inward anguish will they feel at the thoughts of their sottishness and neglects ? And methinks I hear the sinner thus inveighing against himself : Brutish Soul ! Where was thy reason ? where was thy Self-love ? where were thy reflections ? where was thy Providence ? couldst thou not look beyond the grates of flesh , or didst thou see , and wouldst betray me into this danger and this misery ? wert thou diverted by greater matters ? or hadst thou any thing of more necessity , or concernment to engage thy thoughts ? was the sordid flesh a better friend than that triumphant Jesus ? or the world an enjoyment like those rewards he will now dispense ? were thy pleasures comparable to the joyes of the happy expectants of this Time ? or thy little policies of equal moment with the affairs of this day ? O how wild and absurd are these questions now ! and why were they not alwayes such in thy esteem ? Yea , why didst thou determine on the unreasonable side ? what can the fondling flesh , and eht world do for thee ? what relish now in those pleasures that are gone out in stenchand shame ? What profit in those designs whose objects are vanish'd with thy hopes ? O how shall I answer this Judge ? what shall I say to the black indictment that lies against me ? why did I abuse his love , and reject his addresses ? disregard his promises , and slight his threatnings ? throw off his easie yoke , as an intolerable burthen , and choose darkness , death and misery before light , and life , and glory ? what can I say to my Judge ? what to my self ? Cover me shame and blushing ; yea let death hide me , and everlasting darkness cast its covering upon me ; But death will not befriend one that hath so sad a reason to seek it ; and darkness flies away from yond glorious presence . O the day that I put far from me ! and the danger that I would not consider ! The wrath I have been treasuring up ! and the evils that I fear'd , but would not endeavour to avoid ! These are come upon me ; Mercy is at an end ; and pardon is no more ; excuses are in vain , and Prayers insignificant ; The Judge is just and inexorable , not mov'd by fond pity , nor weak affections ; He will shew no more favour to those who so long have slighted it ; Nor will He have mercy upon them that would have none upon themselves . Such reflections of anguish and despair as these , we may suppose the sight of the Great Day will occasion in the wicked , and be the beginnings to them of a sad and intolerable Eternity . On the other side , ( 2. ) The Transports of the faithful will be unspeakable on that day ; when they shall exchange the doleful tone of How long ! how long , O Lord ! for the pleasant voice , He is come , He is come . See now how the nimble spirits play in the smiling eyes , that languish'd and droop'd before ; And all the lovers of the Holy Jesus awaken into chearfulness and vigour . Joy warms the cold and liveless blood , and sends it about with a pleasant thrill through all the channels of its motion ; and the enkindled spirit is ready to melt the gross mass that detains it from the adorable object of its love . O my soul ! saith the transported admirer , How reasonable was thy Faith ; and how unjust were thy Fears ? How small were the troubles of thy night , to the pleasures of this day ? and how injurious were thy complaints to so glorious an expectation ? O blessed tears that end in such triumphs ! O pleasant sorrow that ends in rapture ! Was it such comfort that our Lord promised to those that mourn ? was this the time I did so coldly expect , and so indifferently regard ? Is this the Saviour I loved so little ? and was this that Lord I was so careless to obey ? Is this He whom the flesh and world tempted me so often to deny ; and whose interest could do so little with me ? Stupid soul ! How unworthy art thou of this sight of Glory ? and how more unworthy of the favour of this glorious and triumphant Jesus ? O the grace that pardons such great defects ; and thus rewards such mean services ! O the pleasure of Faith when it comes to be in sight , and the transports of hope that is within the reach of enjoyment ! Such , and incomprehensibly greater , will be the Ecstasies of the faithful in the day when the Judge shall appear . Let us all then ( II. ) make it our main care and business to prepare for this time . We are probationers here for another state , and the Day of Judgement is the great Time of Trial for it . As we are found then , our condition will be for ever ; And according as our actions have been , the Sentence will pass , either to everlasting Joyes , or endless Woe : What remains then , but that we look on this as our great and most necessary work ; That we have the future Judgement alwayes in our eye and thoughts ; That we study the Laws whereby we are to be judged ; That we frequently judge our selves before ; and that we square our actions by the directions and example of the Judge . And if we thus prepare , That Day which will be so dreadful to the wicked , will be the most joyful one to us that we ever saw , and the beginning of an everlasting Day of Joy , that hath no night of sorrow to succeed it . For at the conclusion of the Judgement we shall pass with the Judge to those Regions of Bliss and Triumph , where we are to dwell with him to eternal Ages , singing Hallelujahs to God the Father , Son , and Holy Ghost ; To whom are due from us , and all creatures , all Glory , Honour , Praise and Adoration , henceforth and for ever . Amen . SERMON IX . OF THE NECESSITY OF AN Unfeigned Repentance . SERMON IX . JONAH III. 5. So the people of Nineveh believed God , and proclaimed a Fast , and put on Sackcloth , from the greatest of them even to the least of them . NIneveh , the ancient and famous City of Assyria , was founded by Nimrod , the mighty Hunter , and supposed first Monarch of the Earth ; it had its name from Ninus , who compleated it , and was the third of that Empire . Where its particular place was , is not , at this day , certainly known ; but this is certain , it was a great City , of three days journey , saith the Sacred History , Jonah 1. And , as was the extent , such were the sins of it ; all great Cities abound in vice , but ( it seems ) the wickedness of this was notorious , it made a cry , and that cry came up before God to call for deserved vengeance on their heads ! but he that is slow to wrath , and doth not willingly afflict the children of men , resolves to warn before he strikes , and therefore sends Jonah , a Prophet of Israel , to foretel their approaching Ruine ; He ( considering the ungratefulness of the Message , and doubting what Entertainment he was like to have from a proud , and ( as he might think ) an obdurate City ) diverts another way , and flees toward Tarshish ; but the judgement of God overtook him , and plunged him into the Deep , where a Fish prepared , swallowed the Prophet , who having been three days in that Belly of Hell was by Miracle discharg'd upon the Shoar : and then the former Commission being renewed , he was not disobedient to the Heavenly voice , but went to Nineveh , cryed against it , and the Event was beyond all expectation , and extremely contrary to his own ; for , [ The people of Nineveh believed God , and proclaimed a Fast , and put on Sack-cloth from the greatest of them to the least of them . ] Very different was this Success from what other Messengers of God , Patriarchs and Prophets , and holy men of ancient , and later times , have had : Noah was a Preacher of Righteousness , and preached many years , while the Ark was in preparing , but they were disobedient in the days of Noah , and went on in their sins , till the Flood came , and swept away that world of the ungodly . The Prophets were earnest , and importunate , they cryed aloud , spared not , and God by them stretched out his hand all day long , and yet they were a disobedient and a gain-saying people , and gave them reason to complain , Who hath believed our report , or to whom hath the Arm of the Lord been revealed ? The Holy Jesus himself , who was greater than Jonah , than any of the Prophets , than all ; the Brightness of his Fathers Glory , and the express Image of his person , who did , as never man did , spake , as never man spake , even he came unto his own , and they received him not ! they many of them believed not his words , nor would they abide his Counsel , but gave him occasion to lament their hardness with tears of compassion , when he drew near the City , he beheld , and wept over it , saying , If thou hadst known , even thou in this thy day , the things that belong to thy peace ! and then grief and tenderness breaks off the sentence , they would not know the things belonging to their peace , though the Prince of Peace was the Preacher of them : and therefore elsewhere he passionately expostulated with them upon the score of the same perverseness , O Jerusalem , Jerusalem , thou that killest the Prophets , and stonest them that were sent unto thee , how often would I have gathered thee , as an Hen gathereth her Chickens under her Wings , and ye would not ? The Son of God himself could not prevail upon a City , to which he made his frequent and earnest addresses ; all he could do by the Methods of his Graces was to bewail their obstinacy , resolved impenitency , and unbelief : But Jonah succeeds on one , as wicked , and much greater , in the very first attempt he makes on it , v. 4. And Jonah began to enter into the City a days journey , and he cryed , and said , yet forty days and Nineveh shall be destroyed : and the very next words are those of my Text , [ So the people of Nineveh believed God , and proclaimed a Fast , and put on Sack-cloth , from the greatest of them , to the least of them , &c. ] In discoursing of this wonderful change , and conversion of the Ninevites , I shall , ( 1. ) Consider their sins : and , ( 2. ) Their Reformation , in the two main parts of it ; Their Faith , [ They believed God. ] Their Repentance , exprest by [ Fasting , prayer , and turning from evil ways . ] And , ( 3. ) The universality of both , [ From the greatest of them to the least of them . ] And , As I go , shall humbly compare their Circumstances with our own , and consider what duties are suggested to us by that comparison . I begin , ( 1. ) With their Sins ; those were great , and the cry of them was loud , Their wickedness is come up before me , Chap. 1. 2. What their sins were in particular we are not told , but from the circumstances , and the severity of the judgement threatned , we may conclude they were very grievous ; St. Paul tell us , that at the times of Ignorance God winked [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] He over-lookt , in comparison , he made abatements , and had respect to their frailties ; He considers our Frame , our Impotency , and Temptations , and is not so severe in judging , and punishing men under those circumstances of disadvantage : According to the same Scheme of Speech , our Saviour speaks , If I had not done the works that no man ever did , they had had no sin : ( viz. ) theirs had not been so great , not such in comparison . But now , notwithstanding the allowances the divine goodness makes for a state of Ignorance , and consequent Infirmity , the sins of these Ninevites were such as called for the severest judgements , even desolation [ Destruction ] — Nineveh shall be destroyed . What this destruction was in particular , whether Fire from Heaven , such as destroyed Sodom and Gomorrha ; or an Inundation of waters , such as had over-whelmed divers Cities and Countreys ; whether an Earth-quake , such as swallowed Corah and his company ; a sudden surprize of Foreign Enemies , such as that of the Barbarous Nations among the Romans ; or of the Europeans on the Americans ; or else any unexpected violent commotion among themselves , by Massacre , or Rebellion ; whether to be extraordinary and miraculous , or in a plain and visible course ; which of these it was , whether any of them in particular , we are not told , only destruction is threatned : Things were come to a sad issue with them , their sins were full , and ripe for vengeance . Let us now , in the Name and Fear of God , humbly compare this with our own case . Our sins also are very great , great as theirs in their Nature , and Quality , in their circumstances and aggravations much greater and more heinous : Blasphemy , Prophane Swearing , Perjury , Luxury , Uncleanness , Drunkenness , Disobedience , Murder , Treason , Violence , Oppression , all the deadly sins , whatever is contrary to found Religion , and true Doctrine , Reign , Triumph , brave the Sun , are fashionable , almost creditable ! Fear and Shame , all the Restraints are gone ; men make a mock of sin , glory in it , are ashamed of nothing : But Virtue , Sobriety , Religion ; Religion , matter of the best , highest , truest honour , despis'd , buffoon'd , exposed as ridiculous ! Atheism , the greater , the less , formerly hid its head , the Fool of old said only in his heart , there is no God : but now it appears openly , and boldly claims the reputation of wit , the only wit , and good sense ; men like not to retain God in their knowledge , but dispute his Being , Attributes , Providence , and you are beholding to them , if they do not bluntly tell you , There is no such thing , or do not say ( at least ) with those in the Psalmist , Tush , God seeth not , he careth not , is there knowledge in the most high ? Such we are , and thus do , after Miracles of Mercies , and of Judgements ; after mighty Calamities , and equal Deliverances ; frequent warnings , and Importunate Calls to Repentance ! And now , we have not indeed any immediate extraordinary Prophet , particularly sent to thunder against us , but we have the warning of Moses and all the Prophets , of Christ , his Apostles , and Ministers of all sorts ; besides all which , the Providence of God , and the Circumstances of our affairs , and all things about us call loudly , that we should prepare our selves to meet the Lord coming to reckon with us ; but , alas ! how shall we do this ? Strength is weakness , Policy is Folly , and Infatuation ; when he is angry , his power is not to be resisted . Hast thou an Arm like God , or canst thou Thunder like him ? Job . His presence is not to be avoided . Whither shall I flee from thy Spirit ? Ps . What shall we do then ? must we sit down in despondency , in despair of Mercy ? is there no Remedy , no way ? Blessed be God , there is one ; the same that was taken by the poor Ninevites , who did not summon their armed Forces , nor put their wits upon the Rack for Stratagem , and Counsel , for publick Safety , ( means that may be used , and ought , in their place . ) No , they lookt on the Evil threatned , as from the Lord , with whom there was no contending , against whom there was no contriving , and applyed themselves to appease the offended Majesty ; and they took the right course to do it ; for [ They Believed God , &c. ] This was , ( 2. ) Their Reformation ; the second thing I was to speak of : in which I consider , First , their Faith , [ They believed God , ] his Being , Attributes , Providence , Love of Virtue , Hatred of Vice ; and that the way to appease him when he was angry was by the use of Prayer , Fasting , and turning from evil ways . These they understood without a Prophet , and believed before the preaching of Jonah . God hath conveyed some main knowledge of himself to all his world , and hath not any where left himself without a Witness , his Laws are written upon the hearts of men , and all of those we call most Heathen . Rom. 2. What is to be known of God , is manifest . Chapter the first of the same Epistle , all the World is his , the Souls of men especially so , of his Family , his Off-spring ( as it were ) Bone of his Bone , Flesh of his Flesh , and he provides for his own , they are worse than Infidels that do not . He takes care for Oxen , for Sparrows , for Lillies ; much more then for the Souls of his Reasonable Creatures ; the very hairs of our Heads are numbred , certainly then the Souls of men are every one considered , every one , some way or other , provided for . The Summ is , God hath dispersed some Light , some glimmerings ( at least ) of Light and Truth among universal Mankind ; and these men of Nineveh had their portion , and by that were prepared for more ; that alone was not sufficient , and therefore God sends them a Prophet , not an Angel to destroy ( like those sent to Sodom , ) not a common ordinary Messenger from among themselves , their case required more ; but an extraordinary person , one from far : when men are prepared for Repentance , they shall have the proper means , God will not be wanting to his Creatures , when the ordinary means will not do , they shall have such as are extraordinary and uncommon ; when the Native Light , and convictions are not sufficient , they shall have an external Preacher , such was Philip to the Aethiopian Eunuch , Acts 8. And an Angel sent to Cornelius to direct him to an Apostle , Acts 10. Thus was Jonah sent to the Ninevites , and doubtless many other good Heathens were so assisted . He went , though after a Repulse of the divine commission , and they were more ready to hear , than he to preach ; in that they both believed the Messenger , and the Terrible Message that he brought . We alas ! believe what we like , what is grateful , and agreeable to us ▪ and our Faith is much in our affections ; but they believe what was dreadful , and amazing , the truth was most opposite to their corrupt Inclinations , and carnal Interest , and this their Belief is interpreted as faith in God. To believe his Messengers coming in his name , and with his Truth , is Believing him , as our Saviour saith , He that receiveth you , receiveth me ; and he that receiveth me , receiveth him that sent me : and again , He that despiseth you , despiseth me ; he that despiseth me , despiseth him that sent me . The Ninevites did not so by Jonah or his Message ; consciousness of their own guilt , and their Natural Apprehensions of divine justice , made them apt to receive Impressions of dread ; and doubtless they had ill Abodings in their minds before , by which they were prepared for such a Message , and a Prophet , one coming from another Countrey to appear with so much Resolution , and to speak with so much Authority , and assurance , affected them more than if they had been used to such preachers of Errours ; nor are we to suppose , that he only repeated to them these dreadful words , Yet forty days and Nineveh shall be destroyed . No , these ( more likely ) were but the Summ , the Text , the Burden of his Sermon , which probably he amplified with all those Considerations , that were apt to move , and awaken : and possibly the Mariners that were with him in the Ship , and threw him over-board , upon the Lot ; that saw the Fish swallow him , and the Tempest quieted upon it , might have come into Nineveh before him , diverted from their intended voyage by the Storm , meeting him again , after they had seen him plunged into the Ocean , might certifie the people of the Miracle , and they thereby assured , that he was an extraordinary person , and was come to them in an Extraordinary , and Divine Errand ; but whether this were so , or not , whether they credited the Prophet on these Motives , or any other , is not certain ; but this is , They believed upon the preaching of Jonah . And now , As God daily preacheth unto us by his various Messengers , so he doth by his Providence , by which we are sometimes brought into great straits , even to the Brink of Ruine ; and when it is thus with us , when we are in a state of perplexities under present Evil , and Fears of greater , let us not abuse our selves with false confidences , put far from us the evil day , and cry Peace , Peace , when there is no Peace : let us not impute our Troubles , and disorders to accident , and common causes ; but consider , that the Hand of God is in them , who is then about to reckon with us for our sins , and a voice sounding from thence , Repent , Repent , for your Iniquities will be your Ruine . Let us not be deaf , and stupid , as the careless old world were , till the Flood came , and swept them away ; or as those Mockers , the Apostle speaks of , who scoffingly said , where is the promise ( to them it was threatning ) of his coming ? when he was at the door ; but let us humbly be affected , as these poor creatures were , who believed upon the preaching of Jonah . And what was this Belief of theirs ? was it cold , indifferent , unconcerned assent only ? no , it was a Faith , powerful and active , that wrought a mighty change , and produced the blessed Fruits of Repentance , and Reformation ; their Faith had been dead , and unsignifying , if it had not wrought , and wrought this way ; if they had past a Complement on the Prophet , that they believed him , and gone on in the same course as before ; if they had believed God , and continued in their provocations of him , their Faith had been an aggravation , and might justly have heightned , and hastened their ruine ; it had then been a great argument of their Impudence , and Obduration : but theirs was not a Fanatical , Pharisaical Faith , without works ; but a Faith Operative , and Fruitful , and the Effect of it was Repentance ; and the expressions of that Repentance , Fasting and Prayer , and turning from evil ways . 1. Fasting . This is a Rite of Humiliation and Repentance , in which we acknowledge our unworthiness , and our vileness , that we merit not common mercies , but deserve the greatest punishments ; and this anciently , and in all times was also exprest by Sack-cloth , and vile cloathing , whereby these Ninevites likewise set out their wretchedness , and ill deservings . God Almighty hath so made us , that we are apt , and cannot help it , to represent our inward Affections by outward Expressions : and here is the ground in Nature , and in Reason of Sacrifices , and all the Rites of External Worship , and particularly of this , by which the men of Nineveh declared their abasement before God ; and we have need of some eminent signal way to humble our selves before him , in acknowledgement of our greater , and more aggravated crimes ; we have sometimes publick Fasts , and days of publick Humiliation ; But are they such as God hath chosen ? do we in them afflict our souls with penitence , and Godly sorrow ? do we as much as impose any penance upon our external persons ? alas ! we generally do not so much as the Pharisees , and Hypocritical Jews did , who hung down their heads , covered them with Ashes , put on Sack-cloth , and sad looks , and abstained from all things that were grateful , and agreeable to the Body , but we will not give our selves the trouble as much as to appear , or look like it ; our Fasts are not only not the thing , but not the resemblance , or meer name , in effect a Mockery ; other kind of Fasting and Humiliation is expected , and required from us ; and the greatest , the deepest is not low enough , nor great enough to signifie the sence , and sorrow , that is due to so much guilt ! The Ninevites declared theirs solemnly , The King descended from his Throne , and put on Sack-cloth , sate in ashes , and proclaimed general Abstinence to Man , and Beast ; and we see , that the whole people conformed to the penitent Example , and put on Sack-cloth from the greatest of them to the least of them : This was one expression of their Repentance , and it was accompanied with another , which also was very proper , and significant , ( viz. ) ( 2. ) Prayer . Earnest , affectionate Prayer , exprest by crying mightily unto God , v. 8. This also is a Duty generally acknowledg'd through the world , in all the ages , and places of it , part of the Law written on the Heart , a Branch of the Religion of Mankind : These Heathens knew the necessity , and virtue of it ; we have no Reason to think they learnt it from this Prophet , whose Message was destruction ; and by the consequent story , we see , he thought of nothing less ; they knew , that their sins were against God , as all are ; against thee , and thee only have I sinned . He was offended , and he threatned ; he was to be appeased , or they were undone ; and prayer is the way , that all the world is taught to seek pardon , and favour by ; this they took , they cryed unto God , not unto Saints and Angels , unto God , One , the true God ; That there is but one supreme Deity hath ever been the Belief of Mankind , even of the Heathen world ; the various gods , we read of , are but the divers representations of the one all-perfect Being , or of his different Attributes , and Manifestations in the world ; or they are of lower signification , and mean only Angels , or nobler Souls departed , in which sense the Scripture saith , There are Gods many . So that the Romanists cannot this way justifie themselves from the Imputation of Idolatry , by alledging , that they worship one , and the true God , as the ultimate object of their Adorations ; for even the Heathens , The Ninevites believed God , and they cryed mightily unto God : indeed the Mariners in the Storm cryed every one to his God , viz. his Tutelar Angel , and Genius , such many of the Heathens had ; and ( it seems ) these were Heathen Mariners : But these here direct their Devotions to the one Supreme immediately ; so they were required , and so by the consequence , we find , they did ; for God saw their works , and this among the rest : and he rerepented him of the Evil he had threatned , and sent it not : this was the blessed answer of their prayers ! And now , If they , or any other people had ever Reason to cry mightily unto God , we have ; Let us humbly do this , he is ready to bestow pardon , and deliverance , but he will be sought unto . Let us do it in Faith and fervour , we have great Advantages , and Encouragement , which the Ninevites had not ; we are taught how to pray , and in whose Name . We have a Mediator at Gods right Hand , that ever lives to make Intercession for us ; we have through him free admission to the Throne of Grace , with boldness , and many promises , that we shall be heard , and receive the Blessing , if we ask in Faith , and in the Sons Name : Let us then pray fervently , humbly , and incessantly , for our Prince , and Nation , for our selves , and posterity ; that God would pity , and pardon , divert his Judgements , and deliver us from all our Enemies , and all our Fears , Establish our Religion and Government , and all our Interests in those . And , O thou that stillest the raging of the Sea , and the Madness of the people , be merciful to us , do thou save us , or we perish ; The Seas swell , and rage horribly , and the Deep is ready to swallow us up quick , do thou , O Lord , put forth thy Hand , and stay us , or we sink , and perish in the great waters , we sink into the depth of the Abysse , and there is no help , Be thou our helper and deliverer , for vain is the help of Man ! Thus prayer , earnest , affectionate prayer is necessary ; not that God can be moved thereby , but thereby we are prepared for his Mercies , and he is always ready to give , when we are fit to receive . But Besides this , the men of Nineveh did somewhat else , and it was that which made the rest significant . ( 3. ) They turned from their evil ways . This was the main thing , and without it , Fasting and prayer had been to little purpose , yea they had been Abominations as the Sacrifices , Oblations , Fasts and Services of the Jews were , because they did not loose the Bands of wickedness , or let the oppressed go free ; They did not do Justice , and love Mercy , and walk humbly with their God , which he principally required from them , but these Ninevites did ; They humbled themselves , and turned from their evil ways , and from the violence that was in their hands . It seems , some of their principal sins were Cruelty and Injustice , and therefore their Reformation is particularly noted : they knew where the Root of the Distemper grew , which was the cause of approaching Judgements , and therefore here they apply the Remedy , in renouncing those sins they were so notoriously guilty of . The Light and Law of Nature told them , how displeasing sin was to the Almighty , and that there was no atonement , but by Repentance ; no Repentance , but in Turning , and they did this : They thought it not enough to cry out upon their sins , to roar like Bears , and mourn like Doves : as the Expression is in the Prophet : This ( 't is like ) they did , but stopt not here , they went on to what was more to purpose , They turned from their evil ways . Repentance is turning , Turn ye , turn ye , why will ye dye ? Let this practice of theirs be a pattern to us , let us seriously consider the common crying National sins , and how far we are guilty of those provocations , and resolve in the Strength of God to cease from them , to destroy them our selves , and to endeavour every one in his place , to suppress them in others : thus far each man is his Brothers keeper ; and Charity , and the Common Interest require this Endeavour from us , by reproof , by advice , by the exercise of our power : Let us consider , what are our particular sins , the sins of our Education , of our Complexion , of our Condition , and apply the Grace of God , and our chief warchfulness , and diligence against them , that we may strike at the root , and destroy the strong holds ; let us do the work throughly , and effectually . This our present safety , ours , our Kings , our Government , our Religion , our posterity require from us ; for if we continue to do wickedly , we may expect to be destroyed , both we and our King. This , all the considerations of the next state demand , loudly call for , all manner of Reasons from both the worlds urge and enforce this : Let us not be still stupid , and deaf to such calls , but hear , and fear , and do no more so wickedly . Let us put a stop to the course of our sins , and then we may expect that a stop will be put to our Troubles , and the Judgements threatned and feared , will be turned from us . The Summ of all is , to urge us to be as wise in our Generation , as those poor Heathens were in theirs , who Believed , Fasted , Prayed , Reformed ; and we may consider further , ( 3. ) The Universality of these [ From the greatest of them , to the least of them . ] They were all affected , they all did something , and so much as was accepted . This is a wonderful Instance of Conversion , somewhat like it is that of St. Peters 3000 in one Sermon ; The King humbled himself , and the people Fasted , and put on Sack-cloth . The Greatest is not too great to humble himself before the God of Heaven , nor the least too little to be consider'd by him , all Flesh had corrupted it self , all were become abominable in their doings , and therefore all were concern'd to be greatly affected , and deeply humbled , from the greatest to the least [ From the Greatest . ] There the Humiliation begun , The King descended from his Throne , and put on Sack-cloth , laid by his Majesty , and Glory , debased himself in the dust , and put on vile array , significations of Sorrow and Repentance ; from the great , 't is like , their enormous sins begun , thence they had their examples , thence their encouragement . The great draw their Trains after them , Natural Pride and Ambition , make all desirous to imitate them , their Example is largely diffusive and infectious , and makes sins fashionable : their sins quickly over-spread , and debauch a Nation , and therefore , 't was fit , that Repentance should begin here , where , probably , many of their sins did ; that the great should cure by their good example those they had hurt by their bad , and theirs being against more Mercy , and more Expectation are the greatest , and most aggravating : and therefore there was Reason , and need , that they should be most penitent , and first so : and accordingly here it Commenc'd . Reformation is like to be general and effectual , when the Great begin it in themselves : it doth not stop there , but passeth through the middle degrees , to the least of men , the meanest , and least considerable , those also add to the common heap of provocations , and those have therefore reason to be humbled also ; and when Gods hand is lifted up , and his Judgements are near , he requires , and expects that all , and every one , from him that sits on the Throne , to him that grinds in the Mill , should repent , and turn to him ; the sins of the meanest contribute to the publick guilt , and their Repentance helps forward to publick deliverance . Let us duly consider this circumstance of the Repentance of the men of Nineveh : and , O that God in his Mercy to us and them would open the eyes of the Great among us to see this their duty , and the things that belong to their Peace before they are hidden from their Eyes : as their Guilt is often greatest , so the publick consequent Judgements ( many times ) fall heaviest upon them . Two late dreadful Judgements we have been under , Fire and Pestilence : These fell chiefly upon the middle and meaner sort . The Judgements we have now reason to fear threaten all , but chiefly the Great . In the Name of God let us all pray that a deep Spirit of Humiliation may be upon them , that they may reflect on the greatest of their sins in their Nature , and the Mischief they have done by their Influence ; that they may strive to go before all the rest in Repentance , and shew the Inferiour souls the way to Safety and Happiness ; that they may lay aside all Vanity , Luxury , and Intemperance , Rioting and Drunkenness , Chambering and Wantonness , the Dalilahs , the dearest sins , those of Pride and Pleasure , the sins by which the Nation hath been made drunk , poysoned , debauched and depraved , that they may mourn for these great crying Iniquities , and in the strength of Divine grace resolve to turn from them : This would be the happiest sight that ever England saw , and the most hopeful . Oh that our eyes were blest with it . And Let not us of the middle and inferiour sort content our selves to desire their Reformation and amendment , but resolve also on our own : 'T is generally very grateful to us to hear the faults of the Great ript up , of our Governours especially : It will concern us more to affect our hearts duly with those we are guilty of our selves . And in this we the Ministers of Religion , the Guides of the people ( at least , who ought to be so ) should lead the way ; our unworthiness also hath been great , and our provocations have been many , we have not returned unto the Lord according to his Benefits , or made a right use of his Mercies , we have not been so strict in our Lives , or so diligent in our great and most weighty Imployment , so much concern'd for the good of the Church or Interests of mens Souls as we ought to have been ; many have been Loyterers , some Rioters , scarce any have imploy'd proportionable Zeal and circumspect diligence : Our faults are published and aggravated to the height ( I hope beyond it ) by our Enemies of all sorts , and we may expect still a greater load of Criminations and Reproaches . Let us consider that this evil is from the Lord for our sins : He said to the Lying Spirits Go ; and David reflected that he might have bid Shimei curse him . Let us look at his hand and humble our selves before him , and not spend our Breath in Invectives against the Instruments of our Troubles and Fears , but apply the proper Remedy to the Root of our Distemper , which we know is to bring forth Fruit meet for Repentance . And let not the people spend their , all their Heat , and Zeal against the sins of their Governours and their Misdeeds ; in these they are apt to exceed , and run beyond bounds , and multiply their own sins in so doing : But let them lay their hands on their hearts , and say , We have all sinned and done wickedly , we have been all as sheep going astray , but we will return to the great Shepherd and Bishop of our souls : Let them make themselves deeply sensible , not only of the gross carnal Evils , but of the Spiritual Iniquities , malice , bitter zeal , contempt of Rulers , and betters , Schism , Separation , waywardness , and the like ; and not excuse and extenuate their sins ; charge others , and lessen their own by Pharisaical comparisons ; but let all sorts and degrees of men charge themselves with their own guilt , and deeply abase themselves before the Almighty in the sense of it ; and when it is thus , when penitential acknowledgements and humiliations are universal , then a people is prepared for the Mercy of deliverance , and the evils threatned shall not come . And In order to this we should not look and stay till the rest begin , but every one should endeavour to be the first ; and if we do take this course and proceed in it , whatever others do , whatever they suffer , we shall be safe , if not for this world , yet for the next certainly ( which is better ) and probably for both . And Now I shall endeavour to enforce this great , this most seasonable , this most necessary duty , by several considerations taken from the circumstances of the Repentance of the men of Nineveh , 1. They were Heathens , such as the Prophet speaks , had not the knowledge of Gods Law , ( viz. ) in the fulness and expressness of it ; and yet they Repented . But we are Christians , whose are the Law and the Prophets , to whom Christ is come , Eternal Life is made manifest , and the Everlasting Gospel is revealed : And shall we continue our Impenitency and Obduration ? Are there Flowers in the Wilderness and none in the Garden ? Do the wild Beasts of the Forest hear his voice , and shall not the Sheep of his own Fold obey him ? This will be an aggravation of our sins , if we impenitently continue in them ; those rude Heathens did not so . 2. They Repented upon Preaching : we do not read of any fiery Tryals they had been under , of any dreadful Judgements that had been upon them ; we hear not of any prodigies in the Heavens , or any portents in the Earth , Blazing Stars , or Fiery Swords , or Earth-quakes , or dreadful Apparitions , or other terrible sights to predict their approaching Ruine ; such as have been fore-runners of Destruction to many Nations . No , we hear only of preaching , Jonah Preaches , and they Repent . But now God hath pleased to vouchsafe unto us great plenty , as to the Declarations of his word and will by preaching ; 't is as common as Gold in Solomon's Time , as the Stones in the street , and we trample on it , and make it as vile . Preaching is customary , grown a thing of Form , hath lost its force upon us , we believe not the Report of it , we refuse to hear , or hear with carlesness and unconcernment , with no design , or with a wrong one to entertain our Curiosity , or to gratifie our Fancies with the same Affection that they see and hear Plays ; otherwise generally we neither heed nor mind what we hear : The most powerful preaching hath little or no Authority or Effect with us or upon us . Besides which , We have been exercised with great and grievous Judgements ; when his word would not prevail , God was pleased to take the Rod into his hand , we were harrass'd with Twenty years Civil war , that drew our Blood , and wasted our strength , and consumed our Treasure , and filled us with horrour and desolation , that brought in Oppression , Tyranny , and sad Confusions ; from the aforesaid War was the overthrow of the best of Governments , the Murder of the best of Kings , Suppression of Laws , and Destruction of the best Patriot and Subjects , and an universal Slavery , Misery and Disorder . And after our deliverance from those evils by a wheel of Providence , we continuing still in our sins , and growing the worse for our mercies , he sent a raging Pestilence among us ; The destroying Angel poured forth his Viols of wrath , and poyson'd the publick Air of our chief City , and destroyed Thousands and Ten Thousands in our Streets , and such a Mortal Contagion as had not been in all the days of our Fore-fathers . And that Judgement was followed on the heels by another as dreadful , and by a devouring Fire we were made as Sodom , and like unto Gomorrha : The Strength , the Glory , the Beauty of our Land laid in Ashes , and made an heap of Stones . Notwithstanding which and many other Providences , Mercies and Judgements , we have sinned yet more and more , as if we dared the most High , and resolv'd to provoke him to destroy us utterly . Thus we have done , and if this is the ground of our present Troubles and Fears , and if we persist in our hardness , and do not at last return by Repentance , What can we expect but the utmost extremities of his vengeance ? The poor Ninevites repented upon preaching , and 't will be a mighty aggravation of our sins if we continue impenitent , not only under the most awakening Preachers , but the most dreadful Judgements . 3. The people of Nineveh repented upon the preaching of a single Prophet , they had but one Jonah , not so much Testimony as useth to be expected in common business , in the mouth or two or three witnesses shall every thing be confirmed ; and yet they did not call for more evidence : There was a Jonah within ( their own Conscience ) that preach't the same Doctrine for the main with the other without , and they repented upon the Preaching , external Preaching of a single Jonah . But now among us , great hath been the number of the Preachers , Patriarchs and Prophets , the Son of God himself , and a whole Army of Apostles , Ministers , Confessors , Martyrs in former , in latter , in present times , a whole Cloud of Witnesses , with a Firmament thick of Stars and Glories , Lights of all sorts and sizes . And now did those poor Heathens hear the voice of a little Brook , and shall not we the noise of many Waters ? Were they enlightened by a single Planet , and we not so by numerous Constellations ? This also will be another and great aggravation , if we still persist and go on harden'd in our sins . 4. The Ninevites repented when they might have doubted , who is this Jonah ? he is a stranger to our Countrey , to our Laws , to our Religion , and shall he lead us ? this Jonah is a sinner , and God doth not use to send his mind and messages by such . He saith he is a Prophet , but how shall we know it , where are his Miracles ? where are his Credentials from Heaven to justifie our Belief of him ? Thus they might have question'd and disputed the matter , but they took the better course , and repented on the Preaching of Jonah . They knew that though Jonah was a stranger , yet one that was not so , the Preacher within , taught the same Doctrine , that they might expect Gods Judgements on them for their sins ; that though Jonah were a sinner , yet they might learn their duty from such ; that though he should not be a Prophet , yet there needed no Prophecy or Extraordinary Messenger or Message to make them acknowledge the Divine Justice , and their own Guilt : So that instead of cavilling and disputing , they repented and turned from their evil ways . But now God hath given us a sure word of Prophecie , and mighty and undoubted Miracles have confirm'd the Ministry of Moses and the Prophets , and the Gospel is established by the greatest that ever were , and we have highest Reason to Believe for the works sake , and the Divine Testimony that was given to the Holy Jesus and Apostles , by the uncontroulable Miracles which they wrought especially : we are assur'd by that greatest , of our Saviours Resurrection from the Dead , by which he is declared the Son of God with power , all his Doctrines and all his Actions , and the whole Scope of his designs do infinitely confirm it unto us : And yet we doubt and dispute , and cavil when we should Repent . This also greatly heightens our sins , and will our condemnation , if we do not seasonably , speedily take another course . 5. The Ninevites repented upon the Preaching of a Temporal Judgement , forty days and Nineveh shall be destroyed . It was the destruction of their City , no express mention of the Ruine of their persons and posterities , much less of the damnation of their Souls ; and yet upon this lesser Threatning they Repented . But now besides the many Temporal evils our sins threaten us with , we have denounc'd against us the loss of our Souls to eternal ages . The wicked shall be turned into Hell , and all the Nations that forget God , Ps . 9. 17. And terrible is that Sentence pass'd on the impenitent , Mat. 25. 41. Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels : Every word speaks terrour , depart and Depart cursed into Fire , into everlasting Fire , and Fire prepared for the Devil and his Angels , in their company and under their condemnation and Torment . Such threatnings one would think should effectually restrain men from their sins , and bring them to Repentance ; and woe to us if those or Gods other Methods do not effect it . 6. The people of Nineveh Repented upon uncertainty of Success ; They were not sure that their Repentance would be accepted ; yea they had great reason to fear it would not ; for the threatning in the Form seem'd to be absolute . But they knew that there was certain Ruine in the way in which they were going , and some probability , possibility at least , that the Divine goodness might interpose for them upon their Repentance , and they acted wisely , and took the safer course , they Repented and Repented upon the faint Encouragement of a peradventure , who knows but the Lord may repent and turn , v. 9. But now God hath pleased to give us the fullest , the greatest assurance of Pardon and Favour upon Repentance : for this we have his repeated word and his Oath , and the Blood of his Son and the Testimony of his Spirit : This is the Covenant he hath made with us , and his Son came into the world to give us the assurance , and his Spirit hath always confirmed it , that by these immutable things by which it is impossible for God to lye , we might have strong confidence that our Repentance will be accepted and rewarded . And 't will be a very great Instance and aggravation of our hardness , if notwithstanding we go on impenitently in our accustomed sins . 7. The men of Nineveh Repented , and they did it speedily , When the Prophet began to enter into the City a days journey , it follows immediately , So the people of Nineveh believed God : They did not stand to consult and deliberate about the business , they did not say to Jonah as Foelix did to St. Paul , We will hear thee some other time of this matter ; no , They heard and Repented presently . But we are apt to procrastinate and delay , and put the work off from one day to another , from youth to manhood , from thence to old age ; from the time of Health to Sickness , from thence to a Death-bed , and still cry to morrow and hereafter . But if we think to do it at all , let us take the next time , Delays here are most dangerous , and the work will still grow the more difficult : We are call'd by present Providences to instant Repentance , if we delay yet longer it may be too late , immediate Reformation is expected and required from us , or immediate Judgements are to befal us . And The same Encouragement have we for the work of speedy Repentance as these Ninevites had ; for this is most certain , that if we Repent of the Evil we have done , God will also Repent of the Evil he hath said . Both which gracious Acts of Penance on our part , and Pardon on Gods , that they may be done , God of his infinite Mercy grant through the Merits and Mediation of his Son Jesus Christ our Lord , To whom with the Holy Ghost be ascribed by Angels and men , by all things in Heaven and Earth , as is most due , all possible Praise and Power , Might and Majesty , Dominion and Adoration to Eternal Ages . Amen . SERMON X. The Various METHODS OF Satan's Policy DETECTED . SERMON X. 2 COR. II. 11. For we are not ignorant of his Devices . THe great and known Enemy of Mankind at tempts our ruine by a double method , that of confest opposition , and flattering insinuation ; and what he cannot compass by main strength , he endeavours by Stratagem , and by Artifice . In which latter , he hath always been most unhappily successful , prevailing more by Policies , than by Power . Satan is most dangerous in the livery of Religion , and the appearing Angel of light hath done more execution , than the known Prince of Darkness . Indeed in the early times of Christianity , it 's enemy and ours thought to have over-born and crusht it by open ways of violence ; and therefore vigorously assaulted this new and naked Religion , with all the force that Wit and Interest , Power and Malice combined , could draw together ; and with all that rage , that Hellish zeal could inspire , flew upon the naked Infant , that had no captivating arts to recommend , no visible aids to assist it : But Innocence was too powerful for Arms , and Truth and Vertue for assault ; and the Designer perceiving that this persecuted Christianity did but brighten and grow more conspicuous by the Flames he kindled against it : That the injured Innocents prevail'd more on the World by their Patience , than their enemies did on them by their Cruelties : That this hated , this maligned Religion stood like a Rock in the Sea , while the spightful Waves and foaming Billows did but dash and break themselves against it . I say , perceiving how little success he had in his assaults , he betakes him to his arts and his devices . He pretends to that which he designs against : and gets into Religion that he might overthrow it : And this design he hath been ever since carrying on in the world , viz. to destroy Religion by it self . And if ever Christianity be exploded , 't is like to be by a Spirit that highly pretends unto it : So that the roaring of the Lyon is not so formidable as the wily subtilties of the Serpent : And the Deceiver in the close Pharisee is more dangerous than Satan in the Publican and open Sinner . Now the way to defeat frauds and wiles , is to understand them , and the Designer is disappointed assoon as his practices are discovered ; we therefore owe this care to the interest of our souls , to endeavour to be acquainted with the arts of our enemy ; and we shall be secure from the danger of their influence , when We are not ignorant of his Devices . Now the chief Devices of the Grand Designer are levell'd against the Glory of God , the Peace of the Church , our Faith and a good life . All which in some of their main branches , I shall endeavour faithfully to discover ; and though I foresee my discourse will light on things which are very sacred with some who will be angry with every one that is not fond of their darling devices , yet I shall not keep the Devils Counsel , because I know they are not so much theirs , as his . And the more men are taken with the pretence , in the greater danger are they of the mischief . To begin then with the first Head proposed , Satan deviseth against the Glory of God , and that in these instances , viz. against his Goodness , his Grace , his Spirit , and his Worship . ( 1. ) Satan designs against the Glory of Gods goodness . The goodness of God is his nature , and the fountain of his actions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Philosopher , and God is love , saith the Apostle . And the most suitable apprehension we can form of God , is to look on him as an Infinite , Eternal , and Almighty Love , as that benign fountain that is continually overflowing , and that glorious Sun that is always shedding abroad its beams and brightness . Indeed the dry essence of God we cannot know , 't is hid from our sight , and our approaches in dazling glory , and light inaccessible : But his nature , that is , the Principle of his actions , is his goodness ; and his attributes are but the several modes and variegations of Almighty Love , from which they differ but as the colours of the Rain-bow do from the light of the Sun. This then is the dearest and most God-like Attribute , and the Divine glory is most concern'd in the honour of his goodness ; and against this Satan hath in these latter days especially been most subtilly and unhappily designing . For perceiving that the notion of a God was so deeply prest upon the Souls of men , that there was no erasing , no plucking it thence : He endeavours to corrupt and undermine what he could not otherwise destroy . And if he cannot obtain of the world to say with the Fool , There is no God , he 'l attempt to perswade them to believe , that God is like him , or themselves , and so is worse than none : which he doth by instilling notions into the minds of men , vastly prejudicial to the honour of his goodness , and representing him as cruel , merciless , and tyrannical , as one that hath made Myriads of excellent creatures , to make them miserable for ever , and who delights in triumphing over the wretched and calamitous whom meer unaccountable Will hath made so . As one that hath involv'd the greatest part of his best Creation in black and dismal fates , before they sin'd or had a being , that do what they can , will dragg them into the Regions of endless woe and pain . Thus representing the God of Love , under the character of the most detestable Cruelty and Injustice , and making him who is a Lover of men , an Almighty Cannibal , and an Idol more black than the God of the barbarous Americans . Which sowre and injurious apprehensions of God had never enter'd upon the minds of men , by profest and open ways of opposing that goodness which shines with so clear a beam into our Souls , and is writ upon every leaf of the sacred volume , and external nature ; and therefore the cunning agent hath insinuated them by a Device ; pretending himself a mighty Zelot for the glory of God's absolute will , power , and prerogative over his Creatures , which he hath strain'd and forc'd beyond all the bounds of Right , Just , and Good. And by such representations he knows he doth no real honour to these Attributes , but reflects a certain disparagement upon the divine goodness . For a Will that is arbitrary , and not govern'd by goodness and wisdome , is meer unaccountable humour and womanish impotence , and not becoming him who acts by the Council of his own will according to the Apostle ; yea and the Heathen Poet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And that power and prerogative , that is a perfection of the divine nature , is always in conjunction with the milder and sweeter attributes , he cannot lye , he cannot destroy him , saith the Apostle : He cannot act contrarily to the rules of his infinitely perfect essence . And indeed to act inconsistently with the eternal laws of Right and Good , is not only cruelty and injustice , but impotency , and weakness . So that this mighty noise of the glory of Gods absolute power and prerogative , in contriving and resolving the ruine of his creatures , is no exaltation of any perfection in God , but a sad and particular execution upon his goodness , and consequently upon Religion , the foundation of which is laid in Love to God , which is fatally overthrown by such sowre and surly notions of him , as represent him as the hater of his creatures . And when such apprehensions ( as one hath well observ'd ) meet with stout and resolute tempers , they do but canker them against such a Being , so that first they wish he were not , and then easily perswade themselves he is not . Or , if such opinions of God light on the more timorous and passive spirits , they do but fright them into some poor sneaking , forc'd and feminine devotions , which are devoid of all heart and life . And thus the success of the first device against the glory of the divine goodness , is either Atheism , or a Superstition that is near it . But ( 2. ) Satan deviseth against the glory of God , by disparaging his Grace ; which he doth by detracting from the fulness , under pretence of exalting the freeness of it . The Enemy of Mankind is envious at that Grace the Divine goodness affords us , and denies him , and because he cannot confine the bounty of Heaven , or hinder the beams from descending from above , he 'l endeavour to raise clouds below that shall intercept them , and deprive us of their influence , which he doth by suggesting narrow and diminishing apprehensions of the grace of God , and representing it as an arbitrary , contracted desultory thing , bestowed only here and there by humoursome measures , and directed by no rule but that of meer unaccountable will , by which abusive representation , the glory of the divine Grace , which consists in its universal diffusion , is clouded and eclipst , and the minds of men hindred from apprehending what they enjoy , and from enjoying what without such an abuse they could not but apprehend . This is the design and the mischievous issue which to cover and to propagate , the cunning Machinator pretends the exaltation of the freeness of that grace which he designs to dishonour and defeat . He raiseth a mighty cry of Free Grace , and intitles the Libellings of divine goodness by the specious name of Vindiciae gratiae . He fills mens heads and mouths with Grace , Grace : O the freeness of Gods grace ! Nothing will be admitted but what comes in the Livery of grace ; men are pleased with the very word , and tickled with that dear and agreeable sound : all discourses are insipid that are not full of free grace ; and he will not be allow'd to know any thing of it , that is not rapt up into the ecstasie of admiring it . Who would think now that such a Spirit as this , that so highly pretends to exalt Grace , should really disparage it , and undermine it ? Who would think that the enemy of Gods Grace , blew in this humour upon the world , and kinled this mighty zeal that seems so gloriously to illustrate and recommend it ? And yet we may see reason to believe so , when we shall consider that this Free Grace , that is so magnificently talkt of , is infinitely unworthy God , and prejudicial to his Glory , both in the notion of Free , and in the notion of Grace . For a thus admired , thus celebrated freeness , is but an humoursome doating on a party , which self-admirers are pleas'd to call the Elect , that is , those of their own fashion and likeness . They first fansie themselves the favourites and special darlings of Heaven , not from any reason they have to think so from the goodness of their lives , but the strength of their imaginations , which furnish them with strong and proud presumptions ; and then they admire ( and well they may ) the freeness of that grace which chooseth them to be the darlings , and peculiar people , with as little reason , as they can conceit themselves to be so . And thus the freeness they commend in God , is that we call childish and unreasonable fondness in our selves ; which is infinitely unbecoming him , who is a lover of Righteousness , and no respecter of persons : who acts by the eternal Laws of Right and Good , and not by the feminine measures of impotent humour and indulgence , and the freeness of whose Grace consists not in loving or favouring us , without reason , but for reasons drawn from the benignity and perfection of his own nature , which communicates without external motive or constraint , without bounds or possibility of impediment . And thus we see how a corrupt and abusive notion of the freedom of Gods grace , hath been insinuated by this device to the prejudice of his Glory . And as free grace has been misrepresented in the notion of Free , so also hath it been corruptly taught in the notion of Grace , which some have represented as a violence the divine power offers unto our wills ; at least , superinducing a foreign quality upon us , to which we contribute nothing , which makes us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Heathen expresses it , Good and happy by a certain fate . So that good men are but a better sort of Engines . By which notion of grace God is supposed to contradict the laws himself hath establisht in the Universe , which have provided that every thing act consonantly to the rules of their own natures . Besides which , such an irresistible impulse as this , defeats the doctrine of Rewards and Punishments . For who is rewarded for actions that are prefectly anothers , or who is punish'd for what he could not help ? And if grace be such a force as makes men good irresistibly , and this Grace bestow'd only on one here , and another there , meerly as arbitrary Will shall dispose it ; the greatest part of men ( for ought I see ) will have fair apology for their sins , at least for their neglects , since they wanted that which was necessary to make them better , and God alone could have given them . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — was the Apology of the Heathen , and might be all mens else upon this supposal . And to this I add , that such a notion of Gods grace , lays a foundation for sloth and remission of all endeavour . For whoever believes that the grace of God where it comes is like a mighty current that bears down all before it , irresistibly forceth our wills to a compliance , and makes such sudden and miraculous changes upon our natures : I say whoever believes this , and thinks also that this grace is necessary to make him good and happy , and that nothing he can do can obtain it , or draw it near him ; what can we expect , but that such a man should neglect all care and diligence in order to the making himself better , in expectation of this necessary irresistible Grace , without which his endeavours are at the best impertinent ? and who is so ridiculous to digg for the wind to fill his Sails , or to endeavour to set to Sea without it ? We see then how the fulness and glory of the divine grace have been undermined by plausible and dangerous conceits that have crept into the world under the notion of free grace , dishonourable to God , and injurious to the interest of mens Souls . And this is the second device I proposed to detect . Thirdly then , another design Satan manageth against Gods glory , is to disparage and vilifie his Spirit , which he doth by ascribing to it the foolish , and sometimes wicked impulses , the fond and extravagant conceits of the sons of imagination . For as of old when he perceived he could not overcome the belief and acknowledgement of a Deity : He multiplied Gods , and Deified things of the meanest and vilest rank and nature ; even stocks and stones , vices and diseases : in like manner perceiving now that he cannot hinder the influence of the Spirit of God from being acknowledg'd in the world : He crys up every folly and hot imagination , for the work of the Spirit : He entitles it to boyling passion , under the name of zeal , and to the diseases of mens fancies , melancholy , and phrensie under the name of the Spirits motions . Thus when kindled melancholly hath inflamed the imagination with hot and scalding conceits , and the fired Fancy gets into the Revelations , opens the Seals , pours out the Viols , and fantastically interprets the Fates of Kingdoms ; when 't is mounted on the Wings of the Wind , flys into the Clouds , and flutters there in Mystical non-sense , when it flows into the tongue in an extravagant ramble , and abuseth the name and word of God , mingling it with canting , unintelligible babble ; I say , when the diseased and the disturbed Fancy thus variously displays it self , Satan makes men believe they are acted by the Spirit , and that those wild agitations of sick imagination are divine motions . And when this fire is descended from the fancy to the affections , and these , being extreamly moved by those vain and proud conceits , cause tremblings and foamings , convulsions and ecstasies in the body ( all which are but natural diseases , if not worse , and just such as were those odd ecstatical motions of the Devils Priests , when they came foaming from his Altars . ) These I say the same wicked Designer hath taught these wild Phantasticks blasphemously to ascribe to the blessed , and adorable Spirit . And when , their fancies being full of turgid notions and their bodies in an ecstasie , they dream of strange sights , voices , and wonderful discoveries , which are nothing but the unquiet agitations of their disorder'd brains . These also Satan perswades them to be divine Revelations , and effects of the Spirit of God shewing it self miraculously in them . Briefly then and in summ : Every humour and Fantastick unaccountable motion hath by this device been represented as the work of that Spirit , to which they are most opposite . Thus when warm and brisk Sanguine presents a chearful Scene , and fills the imagination with pleasant dreams , these are taken for divine illapses , for the joys and incomes of the Holy Ghost . When heated Melancholly hath kindled the busie and active fancy ; the Enthusiast then talks of Illuminations , New Lights , Revelations , and many wonderful fine things , which are ascribed to the same Spirit . But when Flegm predominates , and quencheth the Fantastick Fire , rendering the mad man more dull , lumpish and unactive ; then the Spirit is withdrawn , and the man under spiritual darkness and desertion . And when again choler is boiled up into rage and fury , against every thing that is not of the Fantastick cut and measure , this also is presumed to be an holy fervour kindled by that Spirit , whose real fruits are Gentleness and Love. Thus then doth the Devil devise to disgrace the Spirit of God and its influence , by those numerous , vile , and vain pretensions , which he thinks a likely means to extirpate the belief of the agency of the Spirit , and to render it ridiculous . But again ( 4. ) Satan deviseth against Gods own glory by designing against his worship . Which he doth by endeavouring to destroy its reverence under pretence of Spirituality . God requires to be glorified in body , and in soul , which are his , and Satan sets the worship of one against the other , that he may destroy both . Thus when under the Law Religion required the Pomp and Solemnity of external Rites and Usages , the subtle designer drives it on in that method so far , that at last the Spirit of Religion was lost in the ceremony , and the life and substance in the circumstance . But when Christianity came into the world to abolish that ceremonial oeconomy in order to the establishing a more spiritual frame of Worship , then doth Satan turn with the Tyde , and puts on the semblance of a Zealot for Spirituality , which he prosecutes so far , till at last in the Gnosticks and other aiery Hereticks , he had run Religion out into meer empty Fantastick Notionality . In like manner where in these latter ages the world hath been disabused , and hath detected the vanity of the formal outside Religion of Rome . There doth the designer fall in with the Current , sets up for a Reformer , and mightily contends for the Spirituality of Worship . He gets into the Pulpit , and there with hot and sweating zeal he crys up the purity , the purity of Religion , and never leaves canting on the subject till he hath fired mens tongues against every matter of decency and order , as formal and Antichristian . And when he is shut out of those high places , he creeps into corners , and inflames the Spirits of the zealous and the ignorant , against all harmless circumstances of Reverence and Decorum . And so far hath he prevailed in this device , as to drive those of warm affections , and weak heads , from all due external Reverence to God and things Sacred . For these well-meaning people being frighted by the terrible noise of Popery , Antichristianism , Superstition , ( things they have learnt to hate , but not to understand ) boggle , and fly off from every thing their furious Guides have marked with this abhorred Character . And thus a rude and slovenly kind of Religion hath made its way into the world , and such a sordid carlesness in matters of divine worship , that should a stranger come into the assemblies that are acted by this Spirit . He could not by their carriage imagine what they were a doing ; and that they were about holy Offices , would perhaps be one of the last things he could conjecture . Thus bold and sawcy talk hath crept into mens prayers , under the pretence of holy familiarity with God , nauseous impertinent bawling , under the cover of praying by the Spirit , and all kind of irreverences in external demeanour , under the shelter of a pretended Spiritual worship . And thus the design of Satan is successfully carried on in the world , which is , to subtilize Religion till he hath destroyed it . To make it invisible that he may make it nothing . And this is another way whereby be betrays those who are Ignorant of his Devices . And thus I have dispatcht the first General , viz. Satans Devices against Gods glory . From which I descend to the second , viz. Satans devices against the Peace of the Church , which , while it stands in its main and united body , is like a mighty mountain unconcern'd in the tumults in the air , while the blustering winds and tempests assault , but cannot prejudice or disorder it . And therefore the Designer endeavours to divide , what he cannot deal with in its knit and combined strength : He strives to crumble it into Sects and Atoms , that this mountain may become an heap of Sands , which he may blow up and down , and scatter with his winds , and so at last become a plain before him . For which Design he hath two main instruments and Devices , viz. ( 1. ) Pharisaical Pride under the cover of Religious strictness : And ( 2. ) Intemperate Heat , under the notion of Holy and Divine Zeal . These are the chief Engines for the dividing purposes . ( 1. ) Then he hatches , and fosters a Spirit of Pride and Sectarian Insolence , ( a sure and fatal Divider ) under the specious pretence of Religious strictness . For where he perceives he cannot succeed in his designs of debauching the world , and propagating open prophaneness and Impiety : He shifts his shape , puts on the cloathing of light , and wraps himself in a Cloak spun of strict and severe pretensions ; and in this habit puts himself among the proud and conceited Professors . These he and their own vanity gild and adorn , with all the glorious names and priviledges of the Gospel ; and when they have incircled their heads with their own Fantastick Rays , and are swoln in their imaginations , with a tympany of ridiculous greatness : They then proudly contemn all , but their darling selves , under the notion of the formal , the moral , and the wicked ; and scornfully pity the poor and carnal world , that is , all that are not arrived to their conceited pitch and elevation : and now having thus dignified themselves , and debased others , they herd together , draw the Church into their little corners , and proudly withdraw from the Communion of others , who have less conceit , though more Christianity . They bid us stand off , lest we pollute them with our unhallowed approaches , and having made us as the Heathen and Publican , they cry , Come out from among them . The true Church , Soundness of Judgement , Purity of Doctrine , and of worship ( if we will believe them ) is confined to their Gange ; just as it was to the corners of Africa of old , when their friends the Gnosticks were there . Thus they swell and swagger in their fantastick imaginations , till some other Sect as well conceited as themselves endeavour to take their Plumes from them , and to appropriate these glorious Prerogatives unto their own party ; and then they bustle and contend , Here 's the Church crys one , nay but 't is here crys another , till a third gives the lye to them both , and then the scuffle grows warm of Pride against Hypocrisie , and the self-conceit of one Sect against the Pride of another , and all against sobriety and truth : and thus is the Church divided , the interest of Religion weakned , and the world prepared for Atheism . But ( 2. ) Another instrument and Device , Satan useth to imbroil the Church , is Fantastick heat under the name and notion of divine zeal . Fire is a subtile and powerful Divider , and no fire like that which is supposed to come from the Altar , though it be but a passionate flame kindled in a fiery temper that is only tinctured with Religion . For every thing that is hot and vehement about Religious matters wears the name and Livery of Zeal ; and Zeal when 't is directed by good Principles , to the ends of sobriety and vertue , is a noble and generous temper ; but when 't is actuated by ignorance and evil principles , and hurried on by blind impulses , to the ends of rage and animosity , 't is a dangerous , and killing evil . And like a fire-brand in a Magazine of powder , which destroys without distinction , and blows up every thing that resists the fury of its motion . This then being fair in its pretence , and mischievous in its effects , Satan useth in his designs of dividing . He kindleth some little Religious warmths in eager and violent Constitutions , and blows the Coals till natural passion be concerned and fired : So that at last what was at first only a spark of Religion , becomes a mighty flame of Rage . Then breaks he out upon the Church with this holy Fire , destroys that Charity which is the bond of peace , and fills all with smoak and vapour , darkness and confusion . He Christens this Jehu-like fury , a Zeal for God , and declaims against every thing that is sober and temperate , as luke-warmness and indifference . He gets into the Populace ( who have many grains of Rage for one of Judgement ) and hurries the poor mistaken Bigot , together with the proud Pharisaical Dissenter , and the silly conceited Schismatick , into the same unavoidable ruine , to eternal ages . From which , &c. SERMON XI . THE ANTIQUITY OF OUR FAITH Stated and Cleared . SERMON XI . JUDE I. 3. Beloved when I gave all diligence to write unto you of the common Salvation , it was needful for me to write unto you , and exhort you , that you should earnestly contend for the Faith which was once delivered to the Saints . OUr Saviour tells us in the Parable , that where the Husbandman had sown the good Seed , there the enemy scatter'd Tares , where God by his Spirit and Messengers hath planted Sacred and Divine truths , there Satan sets Errours , Heresies , and Doctrines not according to Godliness : These were early in the Christian Church , even in the original Purity and Simplicity of it . There were then Deceivers , Lying Spirits , Seducers , who separated themselves from the Communion of the Church , crept into houses , led captive silly men , and silly women ; privily brought in damnable Heresies , even to the denying the Lord that bought them ; turned many from the faith to follow fables , dreams , and sensless imaginations . Such there were then , and St. Paul tells us that there must be Heresies , 1 Cor. 11. 19. The lusts and various corruptions of men , in conjunction with the permissions of God , make them unavoidable . Some of the first we read of in the Christian Church , were the Judaizing Christians , who taught the necessity of retaining the Mosaical law , the denyers of the Resurrection , and the vile Gnosticks who under pretence of more knowledge , and higher priviledges , abused Christian Liberty to all licentiousness , and vileness of living , making shipwrack both of Faith and Conscience . Against these , St. Peter , St. James , St. John , particularly write in their Epistles , and this of our Apostle St. Jude , is all directed against that Heresie . In opposition to which , writing of the Common Salvation , he saith , it was needful to write unto them ( the true Catholicks ) and exhort them , that they should earnestly contend for the Faith , which was once deliver'd to the Saints . This was needful in his days , and 't is certainly as necessary in ours , in which all the old Heresies are revived , with the addition of new , on which account the subject is too seasonable , and I chose it at this time , as a Preface to the discourses , I intend on all the main Principles of the Christian Religion , as I have already treated , in order , on all the Principal heads of the Natural , In the words read , two main propositions are implyed . 1. That there was a Faith anciently deliver'd to the Saints . 2. That all Christians are bound to contend , and earnestly , for that Faith which was deliver'd to those Saints . I begin with the First . There was a Faith deliver'd to the Saints . Now aimidst the great diversity , and contrariety of opinions , that at present are in the Christian Church , each entitling it self to the Faith that was originally deliver'd to the Saints , it may seem a matter of difficulty to determine which is the right , the true Faith : which difficulty doth not arise so much from the nature of the thing , as it doth from mens corrupt interests and affections , disputing about it . And therefore abstracting from these , I shall endeavour to set before you , the chief Characters of the true Faith , by which you may judge what that is , and where it is to be found . And 1. The Faith we treat of , is an Ancient , Primitive Faith. Quod verum id prius : Truth was from the beginning . Divers of the Doctrines with which our Saviour hath enlightned every one that cometh into the world , were before his personal appearance in it . Before Abraham was I am , saith He ; and Abraham saw his day , the discovery of his great truths and ways . He was the Author and Finisher of our Faith : In him it begun ; and it was consummate in his personal teaching and instructions of his immediate Disciples and Apostles , who by the Spirit deliver'd to us what they had received from him . Natural Truths are more and more discover'd by time : For many go to and fro , and Science shall be encreased . But those divine verities are most perfect in their fountain and original . They contract impurities in their streams and remote derivations ; and the way to discover the corruptions is to stand upon the old ways , and see how it was in the beginning . By this Character of the Faith ; that of the Roman Church is condemn'd . For all the Doctrines and usages of that Church that are denyed and opposed by ours , are in comparison Novelties and Innovations ; and whatever Antiquity they pretend to , they were not primitive . Their Image-Worship , Invocation of Saints , Half-Communion , and Prayer in an unknown tongue , are directly , palpably contrary to the Holy Scriptures : Their pretended Infallibility , and Universality , their Indulgences , Purgatory , and Transubstantiation , with divers others of their Doctrines , and usages are by plain consequence condemn'd by those Sacred Writings , which are the repository of the ancient Faith and Practice ; and both the one and the other were unknown to the first and purest times , those of the first three hundred , nay six hundred years : which assertions , I have in this place particularly and largely made good ; and divers of our Learned Divines have in their writings fully proved it : Nor is there any one thing which we condemn in the Roman belief or practice , but what hath arose by the corruption of times , long since the beginning ; and indeed in the the Church of Rome , there is an eternal fountain of Innovations , in the authority they assume , of declaring ; that is in good earnest , in making new Articles of Faith. So that their people can never know when they have all ; new things may still be obtruded as necessary and essential , without end . On the other side , the Character of Antiquity condemns the Sects also . Among them there are some old Heresies received , but their principles and practices , as opposite to those of our Church of England , were not in the first , best times . Presbytery , Independency , Anabaptism , Quakerism may have been here , and there of old in the brains of some particular conceited men , but never were in any general practice any where ; the eldest not two hundred years ago ; and some have arose in our own time . Their ways they pretend to , be contain'd in the holy Scriptures ; and if so , we would presently acknowledge them to be Primitive : But they are in the Scriptures , only as those are interpreted by their private Spirits ; that is , not there , but in the fancies of the Innovators ; and these being their guide , in interpreting , Lo ! here also is a fountain of perpetual novellizing . And as long as the imaginations of men can frame novelties , we shall never be at the end of new Sects . We have seen the rise of some in our late times of confusions , and if ever we should be so unhappy as to see such again ( which God forbid ) in all likelihood from the same Source ; other new , yet unheard of , Sects and Heresies would arise , to the further dividing of the Chncurh , ad scandal of Religion . There is nothing so pregnant with Novelties as imagination , and the Sectarian private Spirit is no better nor worse than Fancy . I deny not , but these , all sorts of them , do retain some of the Primitive Doctrines , as the Roman Church also doth ; but their opinions and ways that are opposite to the Church of England , are not such . This our Church , without fondness or overweening , I may say , doth profess and teach the Ancient , Apostolical , Primitive Christianity , and hath admitted no new things that are contrary to it . It was reformed according to the Scriptures ; the Scriptures , as they are interpreted by the first General Councils , and Fathers , those next the Apostles , who , we ought to believe , understood best what were their doctrines and ways . This Church in its constitutions is therefore truly ancient , so in every main , every considerable thing ; and truly Protestant , protesting both against Roman and Sectarian Innovations . 2. Another Character of the Faith delivered to the ancient Saints , is , that it was pure : 'T was delivered to the Saints , and it made them such . The wisdom that is from above is first pure . It teacheth and produceth Purity , Holiness , and real Goodness , in Heart and Life . The business of it is to conform us unto God , and to make us like him : And the Lord our God is holy . And by this Character also is Popery condemn'd . For this teacheth some direct impieties and immoralities , and by the consequence of some other of its Doctrines , the necessity of Reformation of life , is quite taken away ; the Reins are laid on mens necks , and Gods Laws are made void by their traditions . Of the first sort are their Idolatries , and Invocation of Saints and Angels , which God both in the Old Testament and the New , hath so earnestly declared against ; as the highest dishonour to his Majesty , and affront to his Glory ; and which he stigmatizeth as the greatest impurities ; and frequently calls Fornication and Whoredome ; they are spiritually so : Likewise their doctrines and practices of deposing and murdering of Princes , and absolving the people from their Allegiance , their dispensing with Perjuries , Rebellions , and other sorts of wickedness , are highest immoralities , and most Antichristian ; that is , most contrary to the Spirit , Genius , and designs of the holy Jesus , which were to redeem unto himself a peculiar people , zealous of good works . Besides which direct and point blank oppositions , to the Christian principles and Rules , they strike at the root and main design of Christianity , by those their doctrines that render repentance and change of life unnecessary . For according to them , the favour of God and eternal Salvation may be had upon easier terms : Crossings , Pilgrimages , Ave Maries , Whippings , Fastings , with Confession and Absolution , will do the business . There is no need of cutting off right hands , of plucking out of right eyes , and mortifying the body , in our Saviours spiritual sence ; that is , of subduing and rescinding all inordinate appetites and affections , ( which are the great difficulties of Religion ) the bodily exercises will suffice ; we may be safe , and Sainted without obedience to those hard sayings . Or , if the other things should be omitted , 't is but going to Purgatory at last , and if you have money to leave for Masses and Dirge's , you are secure of being pray'd out thence . So that here the greatest design of the Gospel , which is real , inward holiness , and purity , is destroyed : And without holiness 't is here made possible to see God. And this is the worst thing that any thing that pretends to Religion can be guilty of . On the other hand the Sects , whatever purity and spirituality they pretend , do many , most of them , teach doctrines , and walk in ways that are contrary to the purity of heart and life , that becomes a Christian . The Gnosticks , who were some of the first Fanaticks in the Christian Church , pretended that they were the spiritual , the pure people , and that all things to them were pure , on which account they gave themselves up to all Immorality and filthiness : Sensual , saith the Apostle , having not the Spirit . They denyed there was any moral good and evils in the nature of things , and estimate of God. And this Heresie is received among some of our Sects , God they think and say , sees no sin in them his elect people . He loves not for the sake of holiness and vertue , but freely , that is , for no reason but meer unaccountable will ; and if so , 't is in vain to amend our lives , to live soberly , righteously , and godly , in order to our acceptance with him : Though we are the quite contrary in all manner of evil conversation , we may yet be his beloved , his chosen : This hath the malignity of the worst of Popery or Heathenism . And such a Principle is among some of the Sects : I accuse not all others that do not affirm so much as this , do in a manner make good works unnecessary : Faith , their airy Faith , that prescinds from moral goodness is all . All is believing , receiving , trusting , relying ; which are great duties , parts of Faith , but this , as justifying implys more , viz. an entire obedience to the Gospel . Such a Faith as this is that which St. James writes so earnestly against , as dead , and unsignifying ( of it self alone ) to the purpose of Justification , and acceptance with God. Again the imputed Righteousness of Christ , is a great truth rightly understood , but by divers Sectaries 't is abused to this false notion , that all Righteousness that Christ wrought , is formally and properly ours , as if we had done it : So that we may be holy and vertuous by his holiness , though we have none of our own , contrary to that of St. John , Little Children , let no man deceive you , he that doth righteousness , is righteous , even as he is righteous . 1 Joh. 3. 7. But these fancy they are righteous , without doing Righteousness : if they can lay hold on Christ , roll upon him , ( as they phrase it ) and firmly believe that he is theirs , they are then compleatly righteous , by the imputation of his , though they have none of their own : which Solifidian , Antinomian Notions , that are lately spread among the Sects , place Religion in the fancy , as the Popish Doctrines do in some external services ; and as effectually as theirs , take away the necessity of real reformation , and true goodness . I might add a great deal more under this head , as their Doctrines of Infirmities , by which they excuse themselves in their Spiritual sins , their decrying morality , as a dull , low , graceless thing , the immoral practices of Schism , Disobedience , &c. that they indulge and defend themselves in . These are impurities that are contrary to that Faith which was once deliver'd to the Saints . But now the Church of England teacheth all the duties we owe to God , our Neighbour , and our selves , in the just latitude and extent of them . It hath no shifts or evasions of Repentance , and Reformation . It allows no hopes of Salvation but upon those terms . It teacheth no practice that is impious , or immoral , nor indulgeth any ; whoever is an evil man in this Church , knows he is so , by his own Principles he is condemn'd ; and hath no hopes of Salvation , but what are grounded on effectual Repentance , and Reformation . 3. The Faith deliver'd to the Saints is peaceable . Those Saints were so ; Sheep , Lambs , Doves . Such was their Lord , the Prince of Peace , and his Religion , the wisdome from above pure and peaceable . By this Character also Popery is confuted , which tends to the destruction both of Ecclesiastical , and civil peace . The former , the peace of the Church , they pretend to have best provided for , by the Supremacy and Infallibility they have erected in theirs . And by these all Controversies in Religion , are ( they tell us ) quickly ended . But the misery on 't is , that that which should end the Controversies , is it self , one , and the greatest . They have an effectual Engine for Union , but they themselves are not agreed where it is ; and they are incurably divided about this their ground of uniting . For some place the Supremacy and Infallibility in the Pope , some in the Council , some in both ; and this hath not been only the opposition of petty Doctors and Disputers , but Church is against Church : The French and the German for one ; and the Spaniard and the Italian for another : Yea Pope hath decreed against Pope in this matter ; and Pope and General Council against Pope and General Council . Lo ! here is the Catholick Union , the certain and infallible way of ending Controversies in Religion . A way they have , but they cannot find it : Yea , they are together by the ears about that Infallible way of ending all strife . And notwithstanding this rare receipt that is in their hands , the disease , the great differences and disputes of their several disorders , remains still uncured . And indeed that Church hath laid a foundation for everlasting differences and disagreements , by bringing numerary , speculative , and doubtful Tenents into their Creeds ; an Engine for endless divisions . There is no possible uniting , but upon the few , main , certain Articles contain'd in the Primitive Creeds . Additions to these are the chief grounds of the Divisions of Christendome . So that the Roman Church provides not for Ecclesiastical Peace , but destroys it by its disputable Articles of Faith ; and further so , by its other intollerable terms of Communion , the various Idolatries and Superstitions it imposeth , by which they drive the best and most intelligent Christians from them : And so are themselves the Schismaticks : They make the breaches in the Church they complain of . And for civil peace , 't is clear in all Histories , that the Popes , and their Agents and Emissaries ( especially the Jesuites ) have been the great embroylers and Incendiaries of Christendome : The combustions and troubles of every nation in it , can sadly witness this . The fore-mention'd Doctrines of Deposing Kings , and absolving the people from their Allegiance , are principles of everlasting Rebellions , and disturbance . But let us look on the other side . How is it with the Sects in respect of peaceableness ? why , they may say unto strife , Thou art our Mother , and to Feuds and Animosities , you have brought us into the world . Unpeaceabless of principles , and temper , breed and maintain them . They are broken from the Church , and divided each from other , and amongst themselves subdivided , minc't almost into Atoms . There is nothing but endless divisions , animosities , jarrings , disputes among them : The ways of peace they have not known , they will not know . They have causlesly separated from the Communion of the Church of England , and for the same reasons must have left the Fellowship of the Saints mention'd in the Text , and of all the Christians of the Primitive times , to whom both in doctrine and many practices , they are most unlike . And upon the same principles , new Sects grow out of them , that divided first , and more evils spring from those others from time to time , to the worlds end . I deny not but that there are diverse misled abused persons of peaceable , and quiet Spirits , drawn in among them , and we are to pray , and to endeavour that such may be regain'd ; and if the Government should think fit to abate some lesser things in consideration of such , to satisfie and recover them , it would be charity and kindness , that I know not who would dislike . But those that are of the right Sectarian stamp and temper , will never rest , or settle any where , nor be satisfied with any concession . God Almighty may change their hearts and minds by his power , but nothing less can ; and all that we can do is to pray to him for them : Nothing less than their whole wills , and an entire subjection to their fancies , will content them : and if those were granted , we could not be assured they would please them long ; nothing useth to do so . They are Clouds carried about with winds , Jude v. 12. Let the wind be where it will to day , no one can say from what point it will blow to morrow . They are acted by a private Spirit that is as little certain : The opinions it suggests are numerous , and all accounted divine and sacred , ( Gods truth , Gospel ways ) they must not be parted with , or silenc't ; no , all Laws and Constitutions of Government must be thwarted , overthrown rather : Love and Peace and all must be sacrificed to the Idols ; which being so , what quietness can there be from hence ? what peace or temper among such principles ? These perpetually annoy , and disturb the Church ; and to know what they do in the State , let us consider Germany , Scotland , and 't is to be hoped ( though we have frail memories on this side ) we shall not forget how peaceable the Sectaries have been in England , or not observe how quiet they are at this day . Remember I hope we shall for Caution ; I urge no other remembrance . I wish they themselves did not remember them so well , as we find they do by many of the same actions and discourses : That Kings hold from the people ; are only Trustees for them , and may be resisted and deposed , when they fail in that trust , are Politicks that do not much tend to civil peace , and we know whose Principles those were ; and we have no great reason to think they have quitted them . I can give but brief hints of things that would afford matter enough to fill Volumes , as both Popish and Sectarian disloyalty , Rebellions and disturbances would do . But into these mens secrets let not our Souls come . The Church that we ( some of us at least ) profess our selves to be members of , teacheth no unpeaceable doctrines , is guilty of no such practices . It imposeth no Articles on our belief , as necessary to our Salvation , but the Ancient Creeds ; no terms of Communion , but such reasonable orders and decencies as are free from all appearance of Idolatry and Superstition , or any thing else that is unlawful ; as will appear to any rational man , that shall take the pains to consider , and will judge impartially : nothing that is more burthensome or grievous , than the Rites and usages of the Primitive Christian Church were ; which assertions I have in this place lately proved , and divers of our Divines in their books have fully done it , to the shame of Fanatical Gainsayers . As to the concerns of civil peace , our Church , with Christ and his Apostles , teacheth active , chearful , conscientious obedience to the King , and subordinate Rulers in all lawful things , and quiet submission to the penalties of not obeying , when the things required are unlawful , plainly , certainly so : And that we are not in this , nor in any case to resist . Suitable to this have been the practices of the people of this peaceable Church : Among whom there hath not yet been found a Rebel . We never heard of a Church of England-man in the late wars against the King , nor of a Sectary for him . But 4. The Faith deliver'd to the Saints , was a reasonable Faith ; the understanding of man is the Candle of the Lord , Prov. 20. 27. The light of Reason is his light ; with this The true light hath enlightned every one that cometh into the world , Joh. 1. 9. and one light is not contrary to another , there is difference in degree , but no opposition of Nature . Faith and Reason accord : Yea , Faith is an act of Reason : 't is the highest reason to believe in God : and the belief of our reason , is an act of Faith , viz. Faith in the truth and goodness of God , that would not give us faculties to delude and deceive us , when we rightly exercise and employ them . By Faith Reason is further enlightned , and by the use of Reason Faith is applyed . Religion and Reason sweetly agree ; and nothing can be Religious that is unreasonable . Religion is a reasonable service . And by this Character Popery is disproved also . For that imposeth on the practice and minds of men , things that are extreamly unreasonable and absurd , as Articles of Religion : Such are the worship of invisible beings , by Images of Wood or Stone , and especially the Doctrine of Transubstantiation which is full of Contradictions ; as that the same body can be in a thousand places at once ; that at the same time it may be bigger , and less than it self ; that it may move towards and from it self ; That it may be divided not into parts , but wholes : These , and numerous other absurdities and contradictions , to the reason of mankind are contain'd in the sensless mystery of Popish Transubstantiation . To defend which , the Doctors of that Church are put upon this miserable shift of denying all reason in Religion , even the greatest and most fundamental Article of it , That the same thing can be , and not be : which some of them say is the only method to confute Hereticks . And while Reason and our Faculties are acknowledg'd , we cannot entertain their non-sence , nor be answer'd in our just oppositions of their gross absurdities . On the other side , the Character of a reasonable Faith condemns the Sects , the greatest part of whose Divinity is made up of sensless , absurd notions , set forth in unintelligible Fantastical Phrases ; and these they account the heights of spirituality and mystery , upon which they value and boast themselves , as the only knowing , the only spiritual people . When there is nothing in all their pretended heights and spiritualities , but vain imagination and dreaming ; and in v. 8. of this Epistle they are described by this Character , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dreamers . And as the light of Sense and Reason dispels the vain Images of Dreams , so these admitted would cure Fanatical impostures and delusions . For which cause there is nothing they so vehemently declaim against as Reason , under the notion of carnal , and as an enemy to the Spirit , and the things of it . There is indeed a carnal Reason , that is enmity to truth and goodness ; but that is not the reason of our minds , but the reason of our appetite , passion , and corrupt interest ; which is not reason truly so called , no more than an Ape is a man. But for want of thus distinguishing the things that so differ , Enthusiasts rail violently against all Reason , as the grand adversary of the truths and mysteries of the Gospel . Their Tenents that she calls so will not bear that light . But the Church of England teacheth no opinions , no mysteries that need such a desperate course to defend them . Its Articles of Faith are all contain'd in the Ancient Christian Creeds , which are no way opposite to Reason in any Article , yea , Reason either proves or defends them all . So that we never give out at this weapon , but are ready to use it upon all occasions against Atheists and Infidels of all sorts . The Church of England owns no Religion but what is reasonable . 5. The Faith deliver'd to the Saints was certain ; it was deliver'd to them by those that had it from the holy Spirit of God , in the way of immediate inspiration . Those holy men spake as they were inspired . And that they were really so , was no fond imagination , or bold presumption , but a truth assured by those mighty miracles they were enabled to perform . Those are Gods Seal , and the grand confirmation of a commission from him : and to this proof of their Doctrines , both Christ and his Apostles continually appealed . Here is the firm reasonable Foundation of the Christian certainty : The truths we believed are confirmed by Miracles , than which there can be no greater evidence . But now the Roman Church destroys this ground of certainty by a multitude of lying wonders , which they impudently obtrude upon the belief of the people , for proof and confirmation of their false and corrupt Religion ; the immediate consequence of which is a suspicion thereby brought upon the true Miracles ; and here is way made for Scepticism and uncertainty in the greatest , and most Sacred Christian Doctrines . And besides , the Church of Rome having introduced among these many doubtful , uncertain , and many certainly false opinions , and imposed them upon the faith of its votaries , under the same obligations as it doth the most fundamental Articles ; what can be the consequence , but that those who discover the errour , or uncertainty of some of those pretended propositions of Faith , should doubt all the rest ? And indeed since the main assurance is placed in the Infallibility of that Church , for which there is so no reason , and so much plain evidence to the contrary : Since themselves cannot tell where that boasted Infallibility is , whether in Pope or Council , if we should allow them any such , it follows that their Faith is precarious , and hath no foundation at all . In like manner the Sects among us resolve all their assurance either into a bare belief , or the testimony of a private Spirit ; for their ground of crediting the Scriptures is but this Testimony ; and consequently whatever they receive from hence bottoms here . The Papists believe the Scripture on the Testimony of the Church , and these believe them on the Testimony of the Spirit , that is in earnest , the suggestions and resolutions of their own , viz. they believe because they will believe , and they find themselves inclin'd unto it . And upon the same reason , when the imagination and humour alters they may cease to believe , or believe the contrary . And there is not any thing in the world more various and uncertain than the suggestions and impulses of a private Spirit . Besides , the Sects also have vastly multiplied Articles of Faith , and made all their private opinions sacred , calling them Gospel truths , precious truths , saving truths , and the like ; when they are but uncertainties at the best , and usually false , and sensless imaginations ; by which way also they expose the whole body of Christian Principles to suspicion , and so weaken the Faith of some , and destroy the Faith of others . But the Church of England secures the certainty of our Faith , by resolving it into the Scriptures , the true seats of Infallibility , and the belief of that into the Testimony of the Spirit in the true sense , viz. that Testimony that God gave by his Spirit to Christ and his Apostles , in those miraculous works he enabled them to perform : They did not only bear witness of themselves , that , as our Saviour argues with the Jews , Luk. 11. 48. would not have signified much : The Father bore witness with them , John 15. 8. and the works they performed by his power , were the sure testimony : Believe me for the works sake , saith our Saviour . Here is the ground of certainty . And the Church of England entertains no Articles of Faith , but those principles that have been so confirm'd , that is , none but what are evidently contain'd in the Holy Scriptures . Whereas the Roman Church ( to mention no other ) have made the absurd Doctrine of Transubstantiation , sacred , though it is not only not contained in Scripture but contrary to the reason , and even to the sound senses of mankind . And if neither reason , nor so much as our senses , may be believ'd , what assurance can we have of any thing ? A ground is here laid for everlasting Scepticism and uncertainty . And the Sects have laid the same in their numerous , silly tenents , that are contrary to some of the most fundamental principles of Reason . Nothing of which , can with any shew , be objected against this Church . 6. The Faith delivered to the Saints , was Catholick . 'T was deliver'd to all the Saints , entertain'd by all : and was not only the opinion and belief of a prevailing Faction , or of particular men in Corners . The Commission given the Disciples , was to go and teach all Nations , and to preach the Gospel to every creature , and accordingly it was widely diffused , and all that profest the name of Christ , were instructed in his Faith and Religion ; in all the articles and duties of it , that were essential and necessary : In these they joyn'd in holy love and communion , till Sects came among them , that introduced damnable Heresies , contrary to the doctrine they had received : These divided from the Unity of the pure Catholick Church , and separated themselves from it , gathering into select companies of their own , under pretence of more Truth and Holiness . After this manner , the Church of Rome ; which had for some ages been eminent in the Catholick Church , did at last corrupt , and introduce divers unsound doctrines and usages , unknown to the Ancient Catholicks ; and being great and powerful , it assumed the name of the Catholick Church to it self , and condemn'd all other Christians as Hereticks , when it was it self but a grand Sect , against whose depraved doctrines and ways , there was a Church in all ages that did protest . For the Greek Churches , which are of as large extent as theirs , never assented to them ; and divers other Christians in all times , bore Testimony against those errours and depravations . This Sect was large and numerous indeed , but 't is not the number , but the principles , make the Catholick ; Principles conformable to those that were deliver'd to the Saints . From these they have departed . And the lesser Sects among us have done the same , by the many vain additions that they have made to the Faith , and their unjust Separation from that Church , which retains the whole body of Catholick Doctrines and main Practices ; without the mixture of any thing Heretical or unlawful . A Church that doth not damn all the world besides her own members , as the Roman Church , and divers of the Sects do , but extends her Charity to all Christians , though many of them are under great mistakes , and so is truly Catholick both in her Principles and Affections , I mean the Church of England as now established by Law , which God preserve in its purity . Amen . FINIS . A SERMON Preached at the FUNERAL OF M r. Jos . Glanvil , Late Rector of BATH , and Chaplain in Ordinary to His Majesty : Who dyed at his Rectory of Bath , the fourth of November , 1680. and was Buried there the Ninth of the same Month. By Jos . Pleydell , Arch-Deacon of Chichester . LONDON , Printed for Henry Mortlock at the Sign of the Phoenix in St. Pauls Church-yard , and the White Hart in Westminster-Hall . 1681. REVEL . XIV . Ver. 13. And I heard a voice from Heaven , saying unto me , Write , Blessed are the dead which dye in the Lord , from henceforth , yea saith the Spirit , that they may rest from their labours , and their works do follow them . THe more attentively we consider the Christian Religion in any of its parts , we find greater grounds for the confirmation both of its Author and excellency ; so infinitely does it surpass all those writings of that nature , which the great Sages of the World , have , with so much superciliousness on their part , and admiration from their respective followers , I may add too ( all things considered ) not without meriting due praise from us , delivered to their Scholars . And this will appear evident and undeniable if we but parallel them in any of the chief heads ; for instance , in the principles upon which our Religion does proceed , the precepts it contains , and the rewards it appoints ; which division will comprize the summ of what we profess : In all which the great Masters of Heathen wisdom , do plainly discover , either a great deal of Ignorance , or malice , in prevaricating that light they had reflected upon them from Jewish tradition , so that it may be well doubted whether their Symbolick Divinity were not design'd rather to concel their own Ignorance in what they pretended to , than to secure the rites and mysteries thereof from the vulgar's profanation . For example : 1. Take first the Principles , those truths that are the Basis and foundation of our Religion ; such as are the Being and Nature of God , the Creation of the World , the Fall of man , and his Redemption by a Messias , the Immortality of the Soul , and the Resurrection ; 't is plain the whole Philosophick world had none , or but a very imperfect knowledge of almost all of them ; However some , of their lavish Charity , have endeavour'd to squeeze as much from their writings : Nay , that they were not without some knowledge of our greatest Mysteries , viz. of a Messias under their Daimono-Latria , and even of the Trinity in Plato's Triad , and the Resurrection of the body , under the Indians Palin-genesis : But no body that has any veneration either for the Scriptures , or but for Truth in general , but must see and acknowledge that all this is but tortur'd from them . Nor may we deny this further , that whatever Notions of this kind they had , were but traditional in respect of their Origine , and conjectural in reference to their ambiguity and uncertainty . 2. The like is to be said of their Rules and Precepts of virtuous living . For we may not detract thus much from them , that they have recommended many excellent Institutes to their Sects . You shall collect among them many very admirable sayings , such as these ; To know our selves ; to abstain from vice ; to bear afflictions : to do justly , and speak truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do as we would be done by ; and many more . Indeed for that kind of Divinity which was deducible from the Rules of common prudence and observation , and depended not chiefly or solely upon Divine Revelation , they have done extraordinary well : And if they had not furnish'd us with so many famous examples of Vertue too , it would not reflect so much upon the Professors of Christianity , which in the spirituality of its precepts has as far exceeded all that they have writ , as some of their Lives have most of ours ; though that be not to be imputed to our Religion , unless it were justly chargeable upon the vitiosity or defect of its Principles or Rules . Thus miserably however do we compensate the Divine culture ; and as if Nature abhorring so great a disparity betwixt mankind , would thus ballance the Heathen with the Christian World ; by opposing their Imperfect Knowledge , but severer Vertue , to our diviner Laws , but greater licentiousness in Practice : Many of them having , by as great proportions exceeded us in their endeavours after goodness , as we do them in the knowledge and other means of it . 3. Last of all ( which brings it to our present subject ) Christianity propounds nothing but upon the fairest and surest encouragement imaginable . For the happiness of our Religion is both transcendently superiour to their discoveries and accompts of it ; and then also we are sufficiently and unquestionably assur'd hereof , i.e. 't is not recommended to us upon plausible perswasions and inconclusive arguments , but in the genuine sence of St. Paul's expressions , 1 Corinth . 2. 4. in demonstration of the Spirit and Power . So that we see there is a kind of peculiar excellency in the Holy Scriptures , above all the Systems of the greatest Moralists ; the foundation of our Obedience being laid upon clearer and better principles , the practice of our obedience being carried higher by the spirituality of its commands , and the rewards of our obedience being incomparably greater , than what we can conceive , much less could they promise or bestow . 'T is the last of these that is contain'd in the Text , and for which I am to be further accomptable to ye in the prosecution of the words I have read . And I heard a voice from Heaven , saying unto me , Write , Blessed , &c. Wherein we have these following particulars principally to be observed . 1. The happiness of good men describ'd by its general nature , they are blessed , and by its integral parts , they rest from their labours , and their works do follow them . 2. The Security and Evidence upon which this happiness is promis'd and asserted , yea saith the Spirit . 3. The time of its perfection and accomplishment , partly in this life , but not fully nor completely till death , saying Blessed are the dead that dye in the Lord. 4. And lastly , the Influence which the consideration of these premisses ought to have upon us , both in Life and Death , in reference to Obedience and Patience . And I. To begin with the description of that happiness , those rewards , which are propounded to us for the encouragement of our Obedience and Patience : Which are so great , that I am utterly ignorant by what measures to describe them to ye . The nature of that Celestial bliss as far transcending all our present felicities , by which we should judge of it ; as it does the very capacity of our meriting it . Sir Francis Bacon has observ'd , We can have but a very imperfect accompt of those things , which receed any whit near those extreams of Nothing and Infinity : because either by their parvity or immensity , they elude or confound our knowledge . And especially the latter , which choak the understanding ; and is like the beholding of the Sun , whose light and lustre , by which we discern other objects , marrs , and dimms our sight . Such is the transcendent excellency of our future bliss , at once the delight and amazement of our Intellectuals . In the description whereof our highest expressions are so far from being hyperbolical , that they amount but to a Litotes ; so that after our utmost endeavours we must content our selves with St. Pauls account of it , in his First and Second Epistles to the Corinthians , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unutterable , for that I take to be the meaning ( and not as we render it unlawful ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and also unconceiveable . So inevitably should we diminish the Glory of Heaven , by any expression , illustration , or parallel whatever . Which happiness of ours consists of , and is integrated by these two parts . The total privation of all evil . And the aggregate enjoyment of all good . Both which as they are necessarily requisite to the nature of the things , so are they contain'd in the very notion of the word . For as the plurality of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Ashrei ] ostendit omnigenam beatitudinem ; so more expresly does the Etymology of the Greek word answer hereunto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immunity from evil , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremity of joy ; and accordingly 't is describ'd in my Text , first Privatively , and then Positively . 1. For the privative part , Rest from their labours , or which is all one , Immunity from Evil , by which this happiness is oft-times describ'd : for though the privation hereof simply and absolutely signifie no part hereof , the absence especially ; for by that reason you might call a stock or stone or any other insensible creature happy , as by the other a Horse or Dog might be said to be so when dead : yet inasmuch as it is more than a negation , namely the being deliver'd from a world of misery wherewith we are now infested , and more which we had deserved , and were once obnoxious to , which we also then behold in others of the same make and nature with us ; the contemplation hereof , by which it so widely differs from both the Instances , must needs fill our mind with an ineffable delight and satisfaction . Or at least if this indolency be no part of our happiness , yet is it so absolutely needful to it , that we cannot tell well how to conceive of it without this ; and much less can such a thing be as perfect happiness and degrees of misery conjoyn'd together . Nor did ever any Sect of Philosophers think otherwise , but those sullen and self will'd Stoicks . That ever any body should be so mad to cry out in the extremity of pain and misery , Quàm suave , quàm dulce hoc est , quàm hoc non curo ! And I cannot but laugh at Possidonius his Rant , Nil agis , O Dolor , &c. There are divers instances of such who have born most exquisite miseries even to admiration , as well out of a kind of hardiness of nature , as greatness of mind ; and in that they were less miserable than the delicate and impatient : but whence was it ? either from necessity , or hope , or both ; this is Christian-like , but that is bruitish , if it were sufficient without t'other , but 't is not , for perpetuity would certainly render any evil intolerable . So that we are so far from being completely happy as long as any disease or inquietude of mind or body does attend us ; that the hope of being delivered is the only argument that can afford us any solid and rational comfort in our afflictions : For as to fatality , hoc ipsum est , said Augustus when one urg'd it ; and for the disease of Impatiency , 't is ( as one has excellently observ'd ) no proper consideration of comfort , but only an art of managing our trouble ; so as not to make it greater than really it is . 2. The other part of our happiness , and indeed the main , we call positive , and consists in the enjoyment of all good ; and is what St. John intends by their works following them ; i. e. they shall then receive all those glorious rewards that God has promis'd to good and righteous men for all their service and obedience . We should in vain go about to recount them , they are so many and so great . In two things the Scriptures chiefly place it ; in the vision , and in the fruition of God. This is life Eternal , saith this very St. John in his Gospel , to know thee the only true God , and Jesus Christ ; and again in his 1 Ep. Ch. 3. v. 2. It doth not yet appear what we shall be ; but we know that when he doth appear we shall be like him , for we shall see him as he is . The other is call'd the being with Christ , and the being united to him . St. John 17. 21. That they all may be one , as thou Father art in me , and I in thee , that they also may be one in us . But this is not to exclude the other instances of our happiness , indeed it comprehends all the rest . For what are all the pleasures and contentments of the World , but as so many rays of that Sun and emanations of that fountain ? They are all contain'd with much more perfection in God , than they were created in their own natures : Whereupon it follows that they which are admitted into his presence , have all the goodness and perfections of all the creatures in the world united in God. So that whatever can delight either body or mind , there it is ; nor will there be any room to wish for or imagine more than what we have ; there being in him ( as an ingenious man expresseth it ) such a various Identity , that the fruition of him at once satisfies and creates desires , that without satiety , this without disquiet . 3. To which if we add the eternal duration of this state , we attribute unto it a kind of complication of Infinities , a potential Infinity in the subject , actual in the object , and eternal in the continuance of it : Which single consideration is sufficient to advance it to an infinite preference above all earthly things imaginable ; because these things being founded in matter , and that being in continual flux and motion , here can be nothing permanent and lasting . Nor indeed would that be any addition to our present felicity . 'T is variety that makes these things appear excellent ; their mutability , is both the life and death of all present delights . A few repetitions make us abhor our food ; in less than a night and a day we grow weary of our Beds ; and 't is so in all the other instances of our Nature , and 't is more so in those of our corruption . But 't is otherwise in the attainment of the ultimate end , where all our appetites are arrested and detain'd . Indeed we no sooner experience these things in the fruition , but we straightway nauseate them ; finding them so pitifully allay'd with mixtures of evil , and prove so miserably short of what we desire and expect from them . But 't is otherwise there , the excellency of those Celestial Objects will disappoint our expectation by their transcendency , as much as in all other fruitions their emptiness is wont to do . So that Eternity , though but a circumstance which does only superinduce a kind of extremity or perfection to what it is conjoyn'd with ; and may as well be drawn in to enhanse our misery , ( for what more than this makes the condition of the damn'd so horribly dreadful , whereby they are excluded from all hope , the very seed and lowest degree of felicity ? ) Yet is it so necessary to what we are speaking of , as that without it those joys of Heaven , though otherwise absolute and infinite , would suffer a contradiction , and become imperfect : And that not only for the future , but the present , by introducing such passions as must needs debase and allay the highest delights . So that by being thus secur'd in the possession of our happiness , we receive thereby an unspeakable addition to it . II. Proceed we next to shew you the Security and Evidence , upon which this happiness is promis'd and asserted , and whether it bear any proportion to our duty and the Rewards of it , for so we are allow'd to call them ; though not upon the account of merit , yet by reason of their necessary connexion with , dependance upon , and that kind ( such a one as 't is ) of proportion they bear to each other . There is a two-fold evidence God Almighty has given us , for the strengthning of our hope , and confirming of our faith , in the belief and expectation of the other World. The first moral , grounded upon the testimony of the Spirit ; the other I call natural , and is grounded in the things themselves . 1. The first evidence of our future bliss , is the testimony of the Spirit , express in the Text , Yea , saith the Spirit . But then we must have a care of what kind of Testimony of the Spirit we understand it : for , understand it as 't is vulgarly taken , for some act or operation wrought in and upon us , besides the Enthusiasm of it , fain would I be satisfy'd , what validity can there be in such a testimony , as it self needs something else to confirm it ? for so this testimony of the Spirit is to be tryed by its concordance and agreement to the word of God : nor do I know any other way to distinguish it from a motion or suggestion of the Devil 's besides . And though to err thus in this single instance may not be very pernicious , for I am not mighty solicitous , how it was wrought , so there be a firm perswasion in us of this truth ; yet in other cases I know how dangerous it is , nor is it safe in this , for it leaves a passage open and unguarded to down-right Atheism . By the testimony of the Spirit therefore I understand the word of God , or the Scriptures as made known and prov'd to us to be deriv'd from this Divine Spirit , which we may call the outward testimony thereof : for though St. John knew this by the other way , as most certainly all others did who received any Revelation ; yet never was any other than the person himself assur'd that way . Nor do I make degrees of more or less certainty in the way or manner of the Spirit 's revealing a thing ; for the Apostles were as well assur'd of the infallibility of their doctrine before they wrought any miracles , as we are by them : but we were not nor could be so . But this notwithstanding , in respect of us we must admit of such degrees ; for no body I hope will be so blasphemous to equal such private dictates they have in their own breast to the divine authority of the Holy Scriptures . So then I make this to be the moral evidence of future happiness : God hath said it in his word . And this I call a moral certainty , not in opposition to divine and infallible ; as they are sometimes contradistinguish'd ; but only to natural : for we can desire no greater evidence , we cannot have a higher confirmation of any truth , than the veracity of Heaven to attest it . I do not know any proposition that carries greater self-evidence than this , That God ought to be believ'd in what he says ; and therefore though we may question the truth of the Revelation , 't is impossible to do so of any thing we acknowledge to be so revealed . So that the stress of this point lyes upon that great and necessary praecognition in our Religion ▪ namely , the Divine authority of the Holy Scriptures . Upon which postulate if we proceed , there is as great certainty of the truth of this proposition , That good men shall enjoy eternal happiness after this life ; as if we should again hear that Daughter of voice , and God himself should sensibly attest it . 2. But there is another ground or evidence of our future happiness which I call natural , because it depends upon that Intrinsick Relation and consent there is between goodness and it ; the difference between them being only in degree , like the dawning of the Morning to the lustre of the Noon . For what is it to be happy but to be united to God ? and what does unite us to God but Love ? and what is the love of God but Religion ? And if you remove but all inward imperfections , and all outward impediments , there remains no difference at all . So that Virtue and Piety do not only dispose and prepare us for Heaven and Salvation , but we thereby receive and experience the very beginnings and anticipations of it . And though in respect of the mutability of our will and affections toward God and goodness in this world , we cannot be infallibly assur'd of it as to our own particulars ; because every alteration in the one produceth a like answerable effect as to the other : Yet in the general we may , even from hence , be very well assur'd hereof ; because there is nothing more requir'd to the compleating of our essential happiness , than an advance and progression in the same vertuous tract . And however it looks in a Divine , if we will speak rationally to the thing , we must allow the love and hatred of God to be the true natural causes of our salvation and damnation , even of their very eternity ; it being naturally impossible to be other than happy while we love God , and contrariwise if we hate him ; and this is the only instant cause of its continuation through all the durations of Eternity . And to remove your astonishment , see , how in this lower world , many stupendous and admirable works are daily produc'd which were mean and unnoted while they lay hid and contain'd in the seminal beginnings ; after the same wonderful manner by divers minute gradations does this divine Creature grow up from its first formation in our trembling and unstable desires , to the stature and perfection of Everlasting Glory . And yet there remains less doubt if we take in the Consideration of the Divine nature . How else will you vindicate the Justice of God in all the odd and confused occurrences of this World ? Where 's your infinite goodness and bounty , that suffers its servants always to be neglected ? what will become of an almighty and omniscient Justice if sinners are never call'd to an accompt ? Or one , or t'other cannot be . III. 'T is true indeed the compleating of this bliss ( which brings us to our next head ) is neither promis'd , nor to be had in this life . 'T is at Death these rewards become due and payable . — Dicique beatus Ante obitum nemo , supremáque funera possit . It has been the constant method of Divine providence , to cause the most excellent things to follow and arise from the most uncouth and unlikely . Thus in the Creation order springs from confusion , and the Light is made to attend the darkness . Contrary to the methods observ'd by Nature , where the causes are ever more worthy than their effects from their first beginning downward . Now as he is pleas'd to transcend and deviate from the tracts and capacities of natural Agents , thereby to assert his Prerogative , and render his omnipotency more conspicuous to the world : So is he no less delighted to use the same recesses in displaying his Grace ; evermore ushering in his mercies with the Black Rod , thereby inhansing and endearing our subsequent refreshments . And though the goodness of those celestial inhabitants , and the happiness of their condition , need neither foyl nor artifice to render that or their acknowledgements of the Divine favour greater : Yet however if we consider these things as a reward and incouragement of our obedience , the proceeding thus is but regular and necessary ; that we should do our work before we receive our wages , and finish our undertaking , before we demand satisfaction . Earnest and Security Heaven has vouchsaf'd us , but to deposite the whole in hand , this were , not to encourage but bribe our Obedience . This were to destroy Morality , and turn Vertue into Nature . Nor yet is the Divine goodness less communicable in this life , but we are not so capable of receiving it . For look as in Nature neither the single excellency of the Object or the Agent alone is sufficient to produce any notable effect , but both are requir'd : So likewise in Religion , all the effects of the divine grace and bounty ( though that be free and infinite ) are limited and determin'd by our capacities and reception . So that while our Appetites , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are call'd in Scripture , that are to be the receptacles of all this Glory , are , either replenish'd with the vain and sinful objects of this Life , or , are straitned and contracted by the weakness and imperfection of this dull and lumpish matter , they must be rid of the one and devested of the other , and then , we should be instantly happy . You have seen the happiness of the Christian man ; there are indeed encouragements of another nature , namely , earthly blessings and temporal rewards , our whole present interest , unless it happen to interfere at any time with the other . Religion has descended to the securing of these too , and that not only by moral designation , but by a proper and natural efficiency ; so that we cannot better prosecute our present interest , than by the methods of Religion . And by this gracious and happy complication of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , they are made to become helpful and assisting to each other , serving reciprocally as a means or motive either to other . But this encouragement is neither proper nor adequate to Christianity ; since it may be as well pursu'd by natural , as by divine rules , better perhaps by diabolical arts than either , nothing experimentally so inriching men , as sordidness , oppression , and other violences and frauds . The Devil in all likelihood , giving the fairest prospect , and most likely possession of the Kingdoms and glory of this world . But they are things , I have shewn you , of a nature infinitely more sublime , that Christianity propounds to its observers ; The rewards of our Religion ; exceeding as well the capacities of our Nature , as all those other things . To the attainment whereof , as all vicious practices are extremely contrary ; so have all the others Philosophick transactions been miserably vain . Some weak and glimmering light the Heathen had of these things ; which it is not certain whether they collected from some fragments of tradition , or extracted from the principles of natural reason ; but which way ever it came , it was so weak and imperfect , as serv'd to shadow , not help to discover , but eclipse the transcendent excellency of that State ; till , as the Great Apostle of the Gentiles saith , Life and Immortality were brought to light by the Gospel . And indeed without this all other proposals were unsuitable to its professors , and disproportionate to the difficulty and severities of Religion . Cicero saith , " None ought to be deem'd a vertuous or a just man , that will be allur'd or affrighted from his duty , by any advantage or disadvantage whatever : " But who , trow ye , would abide both these , upon no other consideration , than barely to have acted according to the sentiments of right Reason , or in hope to acquire an insignificant fame of Vertue , of which they could have no knowledge or remembrance after death ? And for this cause I judge the Stoicks more absurd in their morals , than the Epicureans , considering the principles that is upon which they built . For 't is the premise and not the inference of theirs , that 's so urg'd by the Apostle , Let us eat and drink , 1 Cor. 15. 32. But now the Christian Religion propounds such overtures to our Obedience and Patience , as may justly and reasonably encourage us thereunto . IV. For a Conclusion , let us take in the Importance of that Phrase of [ dying in the Lord ] which relates primarily to Martyrdome ; but must also be extended to as many as live and dye in the faith of the Holy Jesus . The result of all is this : That we would so consider this happiness , as every of our great interest , that we forfeit not our propriety therein , by a vicious and sinful life . There 's nothing else can render it hazardous or doubtful , but that , which indeed in the very nature of the thing renders it impossible . Let us not repeat Esau's folly , sell our birth-right for a trifle ; and for the sake of some pitiful lust proscribe our selves out of our celestial inheritance . Neither let us contemn our happiness for being feasible . Were wilful poverty and certain Martyrdome , part of our duty , and inseparable appendages of our Religion , there is tentation enough in the proposals , to make us conflict with the greatest difficulties , and overcome them . When Christianity was thus attended , and had nothing else to recommend it self to the world , besides the reasonableness of its injunctions , with what holy violence did those blessed Saints storm Heaven , and with a strange eagerness pursue Martyrdome ! But now as if the fervour of our Devotion were only kindled and maintain'd by Antiperistasis : Now I say the Impediments are remov'd , and Religion is become a part of our Civil obedience , and made necessary to our secular interests , and guarded with a great many other temporal Phylacteries , men are yet more hardly wrought upon to be Religious , the consideration of a single lust shall be able to weigh down all . And if any would seem to have a greater zeal for it than ordinary , as if they were in love with the troubles of Religion , and not the thing ; they suffer their heat to spend it self in little piques and contentions , and about things of none or ill moment , in maintaining of parties , and opposing their Superiours , and not in Devotion , Obedience , Charity , Humility , and the like , as they ought . In short , Christians , let the thoughts of this blessedness , excite our affections Heaven-ward , and quicken our endeavours : Let it animate us against all difficulties , and buoy us up above all adversities ; Let it cheer us in our duty , quiet us in affliction , and comfort us in death . That so living unto Christ , we may at last dye in him , and in the end be for ever blessed . And now to accommodate all to our present case . It has pleas'd God to take away this extraordinary man , for such , considering all things , we must needs allow him ; and because 't was some we what early , I think of Dr. Hammond's notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text , the sooner the better , the better for him , no doubt . I had once thought to have given you his Character , but I am not asham'd to tell you , I found me not able to do it worthy of him . And calling to mind a saying of one of the Roman Historians , I soon desisted from any further attempt of it ; who when he was reckoning up some of the great men of that age , Virgil and Ovid , Livie and Salust , and going to commend them , stops , and concludes thus : " But of men of Eminency , as their admiration is great , so is their censure full of difficulty . " As to those Relations that are more nearly interessed in this solemnity ; I would beseech them to remember , that all Indecency and excess of Grief , for our deceased friends , must needs reflect upon the memory of the dead , or the discretion of the survivers . God enable them to bear it : And supply this loss to them by his Grace and Providence : Let me say , and to the Church of England , by increasing the number of such men , of no worse Learning , Integrity , and Courage ; that are able , and dare defend her against the encroachments of Popery and Fanaticisme . Now to God only wise be Glory through Jesus Christ for ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A42831-e95880 1 Ep. c. 2. v. 9. 2 Ep. ch . 12. v. 4. Joh. 17. 3. Phil. 1. 23. 1 Tim. 1. 10. 
A60351	----	A sermon preached (May 16. 1680.) at the funeral of Mr Tho. Gilson, late minister of the Gospel. By Samuel Slater, minister of the Gospel. Slater, Samuel, d. 1704. 1680 Approx. 76 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A60351 Wing S3971 ESTC R222774 99833900 99833900 38378 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60351) Transcribed from: (Early English Books Online ; image set 38378) Images scanned from microfilm: (Early English books, 1641-1700 ; 1785:19) A sermon preached (May 16. 1680.) at the funeral of Mr Tho. Gilson, late minister of the Gospel. By Samuel Slater, minister of the Gospel. Slater, Samuel, d. 1704. [4], 40 p. printed for Tho. Cockeril at the Three Legs in the Poultrey, over-against the Stocks-Market, London : 1680. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Gilson, Thomas, 1629 or 30-1680. Funeral sermons -- 17th century. Sermons, English -- 17th century. 2003-01 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Judith Siefring Sampled and proofread 2003-05 Judith Siefring Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A SERMON Preached ( May 16. 1680. ) AT THE FUNERAL OF M r Tho. Gilson , Late Minister of the Gospel . By SAMUEL SLATER , Minister of the Gospel . Isa. 57. 1. The righteous perisheth , and no man layeth it to heart and merciful men are taken away , none considering that the righteous is taken away from the evil to come . LONDON : Printed for Tho. Cockeril at the Three Legs in 〈◊〉 Poultrey , over-against the Stocks-Market , 1680 To my worthy Friends , that Society of Christians , who were lately under the Pastoral care of Mr. Tho. Gilson . IT was a smart and startling Providence which in a short time took away first the Wife , and then the Husband , making the Children Orphans , and you sheep without a Shepherd . His worth was very great , and therefore so was your loss . God hath been pleased to deprive us of many eminent and useful men of late , and those not only among the hoarheads , ( whose thred of life had been drawn out to a considerable length ) but also among the young and strong , and middle aged , who according to the course of nature might have lived much longer , and laboured and done good . It is not for any to quarrel , for God may do with his own as he pleaseth . Let us make a right interpretation of the dispensation , and a wise improvement . None of us know how soon we may be called hence ; may every one of us therefore live to the best purpose we can . Oh that we might all mind our work , and get that done , and then the sooner we go to bed , the better it will be for us , though possibly not for the world . Your deceased Pastor said upon his Death-bed , When others live sixty or seventy years before they have done what they were sent for , if I can dispatch mine in fifty , I have no cause to complain ; his Sun being set when he was not much past the meridian of his age , I did entertain you with the following Discourse , which I have here at the importunate desire of his Relations and others unwillingly published . The Lord accompany it with his blessing ; and if any get good by it for their souls , I shall rejoice . I beg that this loss may be sanctified to your gain , that you may have a Pastor set over you according to Gods own heart . And I beseech you to live in love , follow those things which make for peace ; walk so as that you may adorn the Gospel ; and so the blessings of the everlasting Covenant be your portion . I am May 21. 1680. Yours in our dear Lord Jesus , SAMUEL SLATER . JOH . XII . 26. If any man serve me , let him follow me : and where I am there shall also my servant be . You find in the 20th verse of this Chapter mention made of certain Greeks , who ( as we may probably conjecture ) through their converse with the Jews , and reading the Old Testament translated into their own language , had attained to some knowledg of the God of Israel , and upon the Jews great Solemnities came to worship him together with them at Jerusalem . Where being informed of those great things which the Lord Jesus had done , and in particular of his raising up Lazarus out of the Grave , they applied themselves to Philip , and acquainted him with their desire to see Jesus ; Philip told this to Andrew , and both of them told Jesus : whereupon our Saviour graciously admitted them into his presence . But they ( as it is likely ) having heard of his being looked upon by many as the promised Messiah , and dreaming with others of a Temporal Kingdom which he should have in this world , were willing to come under his Government , and to list themselves in the number of his Subjects , by that means hoping for Earthly preferment and advantages . Our Lord Jesus therefore knowing what is in man , makes it his business to correct their mistake , and to set them right in their apprehensions concerning him ; assuring them , that the hour was come in which he should be glorified ; yet withal intimating to them , that he must first be rejected , condemn'd and ●…rucified . He was to fall like a corn of wheat into the ground and die , but after that he should spring up again , and bring forth much fruit unto the world ; not only to the Jews , but also to the Gentiles : Giving them withal to understand , that if they would be his Disciples , they must write after the copy which he sets them , and carry their comforts , yea their very lives in their hands , ready to lay them down whensoever they should be called thereunto . This he doth in the Text , and the verse preceding it . In the words which I have read , there are two things observable : First , Christs command or direction , If any man serve me , let him follow me . Here , saith Grotius , he doth tacitly insinuate his being a King , who hath under him Officers or Ministers of State for the management and administration of the affairs of his Kingdom ; and whosoever will be one of these my servants , he must follow me through swords and daggers , through thick and thin , by the way of the Cross , through self-denial , and contempt of the world ; they must imitate his example , both in his holiness , and in his sufferings . Secondly , Here is Christs most gracious and encouraging promise , Where I am ; that is , where I am now , as God , and where e're long I shall be , as Man ; in the place of highest felicity and glory , there shall my servant also be ; as he follows me in the way , so he shall be with me in the end . I will not leave him , nor lose him , he shall not come short home . Non divelletur in laetis qui adfuit in tristibus . If we be joined in the troubles , we will not be separated in the comforts . He that did partake with me in the sorrow , shall certainly share with me in the reward . So the Apostle Paul likewise assures us , Rom. 8. 17. If children , then heirs , heirs of God , and joint-heirs with Christ ; if so be that we suffer with him , that we may be also glorified together . It is this Promise upon which I shall raise my following Discourse . The Doctrine is this : Doct. Herein lies the happiness of the servants of Christ , that in the same place where he is , they one day shall also be . Those that do now cleave to him by unfeigned Faith , and embrace him by sincere love , and follow him by cheerful obedience , and desire him with ardent longings , shall at last be with him in perfect happiness . You read in 2 Cor. 5. 6. Whilest they are present in the body , they are absent from the Lord. But when they are once absent from the body , when their souls have got out of this crazie tottering Tabernacle , when they have once put off this thred-bare worn-out garment of flesh , they shall immediately be conveyed with all possible speed by the holy Angels into those blissful mansions , where they shall be present with the Lord. In the handling of this most precious and comfortable Truth , these things are to be done : First , I shall enquire what or who this Jesus Christ is . Secondly , Who are his Servants . Thirdly , What is that place where Christ is , and what the Excellencies of it . Fourthly , What this being where Christ is , doth import . Fifthly , Give you some reasons why Christs Servants shall be where he is . Lastly , Improve the Doctrine in a way of Application . First then , What or who is this Jesus Christ ? One might justly wonder , that any in such a Congregation as this is , any in such a City as London is ( where the Everlasting Gospel is so plentifully and powerfully preached ) should be grosly ignorant of Christ , unless it be children lately weaned from the breast , fools and mad-men , or such as turn their backs on all Ordinances , and live altogether as beasts in the world , because without the practices of Religion . But alas ! not withstanding those glorious beams of light , and means of knowledg which God in his goodness hath so liberally vouchsafed , I am afraid , many among us are without the knowledg of the only true God , and Jesus Christ whom he hath sent . Though to know them as we ought to know them be of great and everlasting concernment , no less than life eternal , Joh. 17. 3. whom therefore some of you do ignorantly talk of , him do I thus declare unto you . Jesus Christ is the second Person in the Sacred Trinity , the only begotten and eternal Son of God , who did in the fulness of time humble himself so far as to become man , being conceived by the Holy Ghost , and born of the Virgin Mary , having a true body and a reasonable soul , and so continueth to be very God and very man in one Person for ever . He is Gods most beloved Son , and mans most intire friend . In a ready compliance with his Fathers will , and out of the abundance of his love to those his poor people whom his Father had given him , he to the wonder and astonishment both of Heaven and earth , was pleased to assume our nature , and so to become our Brother in order to his being our Redeemer . And thereupon having not only an heart but likewise a right to the work , he did engage thereunto notwithstanding all foreseen difficulties , cost and sorrows , and so gave himself a sacrifice , and his life a ransome for them . The chastisement of our peace was upon him , that by his stripes we might be healed , Isa. 53. 5. He was made of a woman , made under the Law , to redeem them that were under the Law , that we might receive the adoption of sons , Gal. 4. 4 , 5. He died that we might live ; he knew no sin , and yet was he made sin for us , that we might be made the righteousness of God in him . Upon him was the curse , that upon us might be the blessing . This Jesus hath taken upon himself all relations which speak affection in him , and encourage confidence in his . He hath undertaken all Offices that make for their advantage . He is our Prophet to teach us , our Priest to save us , our King to rule and defend us . Having humbled himself and become obedient unto death , even the death of the Cross , therefore God hath highly exalted him , and given him a name which is above every name , Phil. 2. 8 , 9. Him he hath set up as King upon his holy hill of Zion , where his Throne is so sure , that though the Heathen rage , and the people imagine , and the Kings of the earth set themselves , and the Rulers take counsel together , yet they cannot overturn it . Psal. 45. 6. Thy throne , O God , is for ever and ever , the scepter of thy Kingdom is a right scepter . His undoubted right it is to reign in every one of our hearts . He doth reign in his Church , and he shall continue so to do in spite of Rome and Hell , Pope and Devil , with all their abettors , until all his enemies be made his footstool , and then cometh the end when he shall deliver up the Kingdom to God , even the Father , 1 Cor. 15. 24. In short , Jesus Christ is Emanuel , God with us , God in our nature . I will report of him to you , as the enamoured Spouse did to the inquisitive Daughters of Jerusalem , Cant. 5. when they asked her , what her beloved was more than another beloved ? she answered , He is white and ruddy , the chiefest of ten thousand , his mouth is most sweet , yea he is altogether lovely . Totus , totus , desiderabilis ; all amiable , all desirable , there is nothing amiss in him , nothing wanting in him . This , my Brethren , this is our Beloved , this is our Friend . In the next place I am to shew who are his servants , those I mean unto whom he doth here promise , that they shall be where he is . And here I might tell you that all true believers are Christs servants , who having their chains knockt of , their Prison-doors opened , and being delivered from the bondage of Satan and corruption , do serve the Lord in righteousness and holiness . Again , some are Christs servants , as being appointed and called to act for 〈◊〉 and his interest in some particular place or function ; thus Paul calleth himself a servant of Christ , Gal. 1. 10. and he calls Epaphras and Tychicus his fellow-servants in the Lord , Col. 1. 7. and Col. 4. 7. because they did together with him serve Christ in Preaching the Gospel ; and so every faithful Minister of the Word is called a servant of the Lord , 2 Tim. 2. 24. The servant of the Lord must not strive , but be gentle unto all men , apt to teach , patient . But I shall speak of Christs servants in general , as comprehending all holy and gracious ones , and shall give you a fourfold character of them by which they may be known . 1. Those that are the servants of Christ are employed and taken up about the work of Christ. If we would know whose servant any man is , we may observe and consider whose work it is that he doth . He that doth the work of sin is the servant of sin , Rom. 6. 16. His servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousness . He is the servant of the Devil , that doth the work of the Devil , tempting men to sin , or accusing and troubling the Saints in and for that which is good , 1 Joh. 3. 8. He that committeth sin is of the Devil . And our Saviour told the wicked Jews , Joh. 8. 44. That they were of their Father the Devil ; and he proved it by this , because the works of their Father they would do , in contemning the truth , and opposing Christ , this is the Devils work , and it is dirty work ; and all those who are busie in it , you may easily know to whom they do belong . If you see the Devil in a mans life , you may safely conclude him in his heart . On the other side , the servants of Christ will be employed about the work of Christ , they will study his mind , obey his commandments , follow his orders , and apply to that duty which he requires of them . Ye are my friends ( saith he ) Job . 15. 14. If ye do what soever I comman●… you . Not pick and chuse , quarrel this , and stick at that , but comply with all my wills , and do whatever I bid . This David knew full well , and therefore said , Psal ▪ 119. 6. Then shall I not be ashamed when I have respec●… to all thy commandments . Whereas half-obedience wil●… certainly cause blushing and confusion at the last . To follow the Lord fully was Caleb's commendation . 2. Those that are Christs servants have chosen him for their Lord and Master . There are a great many in the world who do some of Christs work after a fashion , and would be upon that score reckoned among Christians , and of the houshold of Faith , who yet never made Christ their choice . Nay , they rise up in most desperate opposition to him , and to his government , both in their hearts and in the world . We rea●… Luk. 19. 14. of some that say , We will not have thi●… man reign over us . No , no , any one rather than him But now every true servant of Christ chuseth him , an●… doth most freely give up himself to him , and is no●… only willing but also earnestly desirous that Chris●… should bore his ear in token of his everlasting Dominion over him . Alas , poor soul ! he finds a comfortable alteration , he hath served others , and know●… what a vast difference there is between Christ an●… them ; he hath now better work , and kinder usage and greater hopes , and more noble expectations , an●… so is fully of the Churches mind , Isa. 26. 13. O Lor●… our God , other Lords beside thee have had dominio●… over us , but by thee only will we make mention of th●… name . We will own no other , none to Christ , none to Christ. Thirdly , Those that are the servants of Christ have their hearts engaged in his work , and not only their hands or their outward man. Such indeed are spoken of , Isa. 29. 13. Who drew near unto God with their mouths , and with their lips did honour him , but they had removed their hearts far from him , and their fear toward him was taught by the precepts of men . Those mens services God doth not accept , and their persons he will not own . Though they claim a relation to him , and cry , Lord , Lord , and can tell stories of their prophecying in his name , and casting out Devils , and doing many wondrous works , yet he will profess unto them , that he never knew them , and command them to depart and be gone from him . And what is the reason of this ? because he knew them to be a company of base hypocrites , who were a meer complement , and gave him no more than the shell and outside . If you be Christs servants , you rest in nothing external , you will not take up in any thing , unto which an hypocrite can attain . Your hearts are sound in Gods statutes , and do accompany all your acts of duty . When you profess his name , and keep his Sabbaths , and seek his face , and hear his Word , and sit down at his Table , and plead his cause , your hearts are in all ; when you confess sin , it is with a mourning heart ; when you beg his grace , it is with a longing heart ; when you speak his praise , it is with an enlarged heart . Psal. 84. 2. My soul longeth , yea even fainteth for the courts of the Lord : my heart and my flesh crieth out for the living God. Lastly , Those that are Christs servants do in all their work and duties sincerely aim at the honour and glory of Christ ; as the word and will of Christ is their only rule , so the honour of Christ is their great and principal design ; and so that be accomplished , they are well pleased , however other things go . The Apostle Paul in Rom. 16. 17 , 18. speaks of those which cause divisions and offences contrary to the Doctrine of the Gospel . He doth not there speak against all that are offended and do divide , for in some cases that is a duty , and according to the Doctrine which we have received . Our Reformers did no more than what they ought to do , when they were offended at the Idolatries and Superstitions of Rome , and divided from them . And though they make a great clamour and noise about Schisms , they themselves are the greatest and most notorious Schismaticks ; but he speaks there against those that cause divisions and offences , and he commands the Romans , and in them all Christians , to mark them and avoid them . And he gives this reason for it , they serve not our Lord Jesus Christ , but their own belly : that which they aimed at was their private gain and advantage , that they might grow rich , and live splendidly , and fare deliciously . Now these men do not serve Christ ; if the belly be a mans end , Christ is not his Master : the same holy Apostle assures us , Phil. 3. 18 , 19. They are enemies to the cross of Christ , ( and if to his Cross , then to his Crown ) , whose god is their belly , and who mind earthly things . A real servant of Christ then is one that makes Christ his end . He serves the interest of Christ , and he seeks the glory of Christ ; and makes it his great desire , study and endeavour to exalt the name , and enlarge the Kingdom of Christ in the world ; this spirit acted Paul ; this was it he aimed at , Phil. 1. 21. To me to live is Christ. He had his life from him , and he improved and laid out his life for him . And the same we find in John Baptist , witness those passages of his , Joh. 3. 29 , 30. He that hath the bride is the bridegroom : but the friend of the bridegroom which stande●…h and heareth him , rejoiceth greatly , because of the bridegrooms voice . This my joy therefore is fulfilled , he must increase , but I must decrease . Now let us put all these things together : He is a true servant of our dear Lord Jesus , who hath chosen him for his Lord and Master , doth make Christs work the business of his life , and applieth to it with his whole heart , sincerely aiming at his glory . Having thus seen who is the Servant , our next work will be to enquire concerning his preferment ; and in order to our better understanding of that , we must consider what place that is where Christ doth reside : I shall tell you in a word , it is Heaven , the habitation of Gods Holiness , the place where his Honour dwelleth ; thither he took his joyful flight when he left this world which lieth in wickedness , Act. 1. 11. This same Jesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . And there he now is in Glory and Majesty , 1 Pet. 3. 22. Who is gone into heaven , and is on the right hand of God , Angels and Authorities , and Powers being made subject unto him . And there he is to continue , Act. 3. 21. Whom the Heavens must receive , until the times of the restitution of all things . And it is from thence his people do joyfully expect him , Phil. 3. 20. Our conversation is in heaven , from whence also we look for the Saviour , the Lord Jesus Christ , who shall change our vile body that it may be fashioned like unto his glorious body . Now Heaven is a very good place to be in , Earth in its greatest beauty is a dunghil if compared to it . Take briefly some account of it . First , Heaven is an high place : Gods promise runs thus , Psal. 91. 14. I will set him on high , because he hath known my name . And when he brings his people to Heaven , this Promise hath its full accomplishment . Hell is an horrible pit ; those miserable ●…ouls that for supine neglect , and God-daring provocations are condemned thither , go down indeed into the deep , yea into the depths of sorrow . They are cast so low , that they are quite out of the reach of comfort . The Divine hand will not reach them any succour or relief , and none other can . But Heaven is a lofty place , they that go thither are upon the rising hand . It is mans preferment and advance . Christ is set down on the right hand of the Majesty on high . Nay , he is said to be far above all Heavens ; that is , far above those Heavens which are visible , and within our present view . He is above the Airy Heaven , and above the Starry Heaven , in the highest , the Heaven of Heavens , where is the Throne , and the most Glorious Presence of God , which is invisible to us in this lower world . Oh that you who are high-minded , would be heavenly minded ! you do debase your selves , and act unworthy of your extract and original till you soar this pitch ; that is the highest place , there is the highest Glory . All things else are sordid and base , dung and dogs-meat , if compared with Heaven , and the blessed enjoyments there . Secondly , Heaven is a spacious and large place ; Earth is narrow and scanty , men have not room enough in it , nor comforts enough ; they can hardly ●…ive one by another ; their vast desires and shortcommons cause great discontents , and very frequently mad work ; hence proceeds such shouldering and scrambling and quarreling , as we too often see . But in Heaven there is room enough , and Crowns enough , happiness and glory enough . There is indeed but one God , and there needs no more , because he is alsufficient . The glorified Spirits there do altogether as fully enjoy God , and as intirely as if but one enjoyed him . He will be as much thine , as if he were solely thine . One God is so the happiness and satisfaction of all the Saints , as that all God , an whole God is the portion of every Saint . So that in Heaven there is perfect peace among the co-heirs , no mutual envi●…s and animosities , no disturbances created to one another . Do but make out your title , and labour for a meetness , and then you shall find both entrance and entertainment ; get but an heart in a due frame , fit for the company , glory , and business there , and you need not fear admission . None shall be excluded from thence , because Heaven is not capable of receiving them , but because they are not in a fit case to be received ; they want their oil , and their wedding-garment ; and such as these would as ill beseem that holy hill , as filthy swine would a Princes Court. Indeed the glory there would as ill become them ; for Honour is not seemly for a fool . Our Saviour hath told us , That in his Fathers house are many Mansions , Joh. 1. 4. 2. — Locus est & pluribus umbris . Calvin observes , he doth not say , Varias & dispares ; he doth not tell us of disparity that is in them , but the multitude of them , pluribus sufficient , sufficient for the company ; as many mansions as there are to be inhabitants . In you●… Fathers house , O Saints , there is bread and lodgin●… enough , and to spare ; you shall there dwell at eas●… In that bottomless boundless ocean of happiness yo●… shall bathe and sport your selves with unspeakabl●… and eternal delight . Thirdly , Heaven is a secure and safe place , ther●… you shall be out of gun shot ; upon this account it i●… far better and more desirable than this world . B●… your estate here never so large , your advancemen●… never so high , your comforts never so many , they ar●… u●…certain at the best . Asaph was offended at th●… prosperity of wicked men , whom pride compasseth 〈◊〉 a ch●…in , and violence covereth as a garment ; but h●… saith , they are set in slippery places , from whence they may soon tumble . Nay not only bad men , but the bes●… are liable to assaults and troubles , and both afflictin●… and amazing alterations . Job had his changes , Davi●… his castings down as well as his liftings up . No plac●… is to be found here in which a man may be perfectly free from the fear of evil . Here are dangers fro●… within , the corruption and sin which dwelleth in us●… dangers from without , wicked , ungodly and unrea●… reasonable men , who are desperate enemies to th●… power of godliness , and to the exercises of that Religion which is pure and undefiled before God and the Father , and do encompass the little flock 〈◊〉 Christ like a company of ravenous wolves . An●… there is danger from beneath , Satan the Prince o●… Darkness , a politick , potent and unwearied adversary , who will send forth his messengers to buffet and cast his fiery darts to wound , and use his wile●… to deceive and intrap . He hath his variety of engines ●…nd methods , and it is well if we be not ignorant of ●…hem . We are not safe in our assemblies , nor in our ●…amilies , no , nor in our closets and greatest retire●…ents , when we have sequestred our selves from all ●…ompany , we shall have a treacherous heart within ●…o hinder , and at our right hand a Devil to resist us . ●…ut in Heaven there is nothing to affright nor to of●…end . There is no possibility of sinning against God , ●…o fear of losing our happiness , no danger of falling ●…rom that height of holiness and glory unto which we shall be advanced . There will be no sin within to defile , no Devil without to seduce , no enemy nor wicked men to Inform , persecute or disturb . Lastly , Heaven is a most sweet and pleasant place ; ●…here is fulness of joy , and pleasures for evermore ; that is the mountain of spices ; where there is absence and scarcity of nothing that would afford contentment and highest satisfaction to the most raised , enamoured and enlarged soul. Christ called it Paradise , when he told the converted Thief , This day thou shalt be with me in Paradise ; He meant Heaven . The earthly Paradise was a lovely and delicious place , a garden of pleasure , that was a type of Heaven ; but that Terrestrial Paradise did fall as far short of Heaven , as the brazen Serpent did of Christ the Lord of glory . It is most certain , were Heaven no other kind of thing than what besotted wretches and vain worldlings in their idle dreams fancy to themselves , it would be a pitiful contemptible thing , no better than the Heathen Poets Elysian fields , uncapable of filling up the capacity of the immortal high-born soul , and unspeakably short of the hopes and expectations of the followers of the Lamb , who now cheerfully wade through so many troubles and difficulties , and take joyfully the spoiling of their goods , knowing that they have a better and more enduring substance , such as hath not entered into the heart of man to conceive of . It is such a place as doth surpass the most sublimated thoughts of the most enobled souls . Should one come from thence , he could not fully describe it , but would rather invite you to come and see . It is such a place as shall express , and to the life set forth the greatness and goodness , and glory of that God which framed it . Give me leave to set before you something of its amiable beauties and excellency in these four Particulars . 1. Heaven is full of light . If it be a pleasant thing to behold the Sun , what is it to behold the Sun of Righteousness darting forth his brightest beams of love and glory , with which he shall not dazle but delight the glorified eye , that will be strengthened , and enabled without weariness to fix and dwell upon such an object ! God and Christ are the Temple of that City , so that it hath no need of the Sun , nor of the Moon to shine in it , for the glory of God doth lighten it , and the Lamb is the light thereof , Rev. 21. 22 , 23. And where there is such full and glorious light , there can be no cloud nor darkness . No , there is no ignorance , no error , not the smallest mistake , no half notions , or imperfect apprehensions of things . Here we seek and cannot find ; propound many questions , but receive no satisfactory answers ; we follow on to know , yet are deficient in our knowledg . But there all Truths are plainly reveal'd , all Mysteries are clearly and fully opened , the most abstruse Providences are interpreted , the most difficult Questions are resolved , and not one ●…not left untied . The meanest Saint in Heaven ( if there be any differences and degrees of glory there ) knows God , and himself , and all things better than the best read , and most learned Doctor upon earth ; what was puzling here , is plain there ; for they see as they are seen , and know as they are known . The Lambs there do most delightfully wade through those deeps in which the admired and lofty Elephants here are swallowed up . 2. Heaven is full of grace and holiness . It is called the holy hill , and the habitation of Gods holiness . It is a glorious place , and God and holiness are the glory of it . Holiness here is in its infancy ; there , in its strength and glory . Saints when arrived there , have attained to their highest perfection , because they do fully enjoy God , and are compleatly conformed to him . Now , al●… ! the groans of a longing soul are these : Oh! I have not apprehended I have not yet att●…ined , neither am I already perfect . And therefore he reacheth forth to that which is before , and presseth on to the mark . The children of God here meet with many troubles from without ; but that which must breaks their rest , and above all things imbitters their condition to them , is sin and sou●…-wants ; under this he complains . There is a great deal of corruption s●…ll much dross after all my refi●…ings , and much chaff af●…er all my winnowings . O wretched m●…n that I am ! who shall deliver me from this body of de●…th ? And there is but a little grace , a dim eye , and a feeble hand , and a short breath ; how doth faith stagger , and hope faint , and patience tire ? Ah my leanness , my leanness ! I say it is under these things that the renewed and truly gracious soul doth more groan and lament than under all the pressures of the world . Were these wants supplied , these burdens removed , he would carry others comfortably , and laugh at the frown of a creature , and the shaking of the spear . Now in Heaven there is no sin , and all grace ; all fairness and no spot , nor wrinkle , not the least blemish . David in Psal. 17. 14. had been speaking of the flourishing estate of the men of this world , who have abundance for themselves , and enough to spare for their babes , though this is a cutting and killing consideration , that what they have now is all the comfort they are like to have ; They have their portion in this life . Well now observe , every one as they like , saith he , vers . 15. As for me , I will behold thy fac●… in righteousness : I shall be satisfied when I awake with thy likeness . Here they complain that they are so unlike to God , that while they call him Father , and bear his name , they have no more of his nature and image ; it is the design of the Gospel and work of the Spirit to change them into that image from glory to glory ; but in Heaven there shall be a perfect change , such as will issue in their satisfaction , 1 Joh. 3. 2. Beloved , now are we the sons of God , and it doth not ye●… appear what we shall be ; but we know that when he shall appear , we shall be like him , for we shall see him as ●…e is . When once you come to Heaven , there will be an heaven in you , God will make all grace to abound , but especially and above all , Love shall shine forth with the greatest luster , and burn with the most vehement flame . There God will magnifie his love upon you , and there shall you abound in your love to God. Here it is your great grief that you can love God no more ; and you may pick matter of comfort and joy out of that very grief . It is a sign thou lovest God dearly , if thou dost indeed mourn because thou canst love him no more . And in this also rejoice , that in Heaven your love to God will be perfected . There you shall love him as much as he requires , though to all eternity you shall not love him so much as he deserves . He shall have your all , though that all falls short . It being utterly impossible that a created love should be commensurate with Divine Perfections . 3. Heaven is full of excellent company . It is no lonesome solitary place . In this world wheresoever we come we find but a few , alas too few that do in sincerity fear God. Atheists , and Papists , and Hypocrites , and Formalists , and profane ones overspread the earth , and like ill weeds come up apace ; the flowers appear only here and there . We have indeed many Professors , a power of people that call themselves Christians and he that will may believe them such ; but how few be there that are experimentally acqu●…inted with the power of godliness , and have Christ formed in their hearts ! But in Heaven there is great store of them , and none else . In a clear frosty night , if you do look up , you will see the Sky full of Stars , but there are inconceivably more on the other side There is already an innumerable company of Angels , and spirits of just men made perfect ; what do you think then will there be when all shall meet together in the morning of the Resurrection . 〈◊〉 ! what a noble , glorious , huge Assembly will that be ! Without doubt , you will find company enough , and that so good as you will never be weary of it ; never weary of God , and Christ , and Angels ; no , nor of any Saint . Here all the people of God have their imperfections , and one thing or other doth sometimes render them unacceptable ; and you would be rid of such an one , if you could , handsomely do it ; but there will be no such thing in the Mansions above ; as all there are brethren , members of the same body , so are all quickened and acted by the same Spirit , all filled with the same Grace , all fitted for the same employment , all delighted in the same work , all singing Allelujah , and all in tune ; so that there will be no jarring , not the least discord , but a perfect harmony , and by consequence a most ravishing delight . 4. Lastly , Heaven is full of happiness and glory . Such happiness , as if it were not for that work which God hath sent us hither to do , we might well count and call it our loss and misery to be absent from it . Such a glory as all the admired glories of the world are no better than baseness if compared with it . What are Scarlet-gowns to a robe of Righteousness ? what a Crown of Gold to the Crown of Life ? There is the Glorious Presence of God , there is Christ in his Glory , Angels and Saints in theirs . The very vision of this is Bea●…ifical . Blessed will be the eyes that shall see it . Our Saviour tells us , Mat. 13. 43. That the righteous shall shine as the Sun in the Kingdom of their Father . What a beauty will there be ! what a light will they give , when there shall be such an innumerable company of righteous ones , and every one of them as splendid as the Sun it self ! It is night notwithstanding the twinkling of all the Stars ; but certainly when so many Suns meet together without any cloud , they will make such a day as yet the world never saw . Will you sit down a while and think of this , O ye besotted worldlings , that dote so much upon the glittering vanities here below , and pride your selves in things of nought ; you that prefer these toyes and trifles before those beams and beauties with which gracious souls shall be invested , after all the dirt and scorn and reproach that you have cast upon them : you , I say , you are the true Fanaticks , being juftly chargeable with as childish folly and Bedlam-madness , as he that should go about to applaud and extoll the sorry light of a slimy Glow-worm , before that glorious Luminary in the firmament , in whose light and influences the world doth rejoyce . Thus I have given you a small account of Heaven according to Scripture reports ; all that is said here , or can be said by us , is short of that which it is ; one half hath not been told . The Third thing which I promised , is to consider , what may be the import of our Saviours gracious promise to his Servants , that where he is , they also shall be : What comfort and happiness is contained in the bowels of this promise . I answer in general , as much as heart can wish , enough to reward all your duties , enough to defray the charges of all your sufferings , enough to silence all your desires , and to fill you with admirings ; when David had been re-minded of what God had done for him , in advancing him from the sheep-cote to the Throne , he brake forth into this humble and thankful exclamation , Who am I , O Lord God , and what is my house , that thou hast brought me hitherto ! how much more will you , when you come to heaven , see cause to say , Who am I , O Lord God , a poor contemptible worm , a little handful of rebellious dust ! and what are all my duties and services , all my prayers and tears , all my sorrows and sufferings , that thou hast brought me hitherto ! But more particularly , I answer thus : 1. Being where Christ is , doth import a sight of his Glory , Cant. 3. 11. Go forth , O ye d●…ughters of Jerusalem , and behold the Crown wherewith his Mother Crowned him in the day of his espousals , and in the day of the gladness of his heart . This is to be understood of Christ , of whom King Solomon was a Type ; when you go out of the body , you shall see the Crown wherewith his Father crowned him , at his ascension , which was the day of the gladness of his heart . Here we walk by Faith , and not by sight : there we shall walk by sight , and not by Faith ; Faith will be swallowed up of vision , and hope of fruition : Christ will be the main and principal object , which glorified eyes will fix upon , and be taken up with the contemplation of ; it is true , they shall see others , Abraham , Isaac , and Jacob , David , Peter , Paul , and all the Saints ; and also their former Friends , Acquaintance and Relations , with whom they took sweet counsel , and converst in the things of God ; and I make no question , but they shall know them too ; Nevertheless , the great object about which they shall be conversant , shall be , as I said , the Lord Jesus Christ : we shall see him as he is . 1 John 3. 2. and this very thing our dear Lord Jesus declared to be his will concerning them , Joh. 17. 24. Father , I will that they whom thou hast given me , be with me where I am , that they also may behold my glory which thou hast given me . And that one sight is infinitely beyond all the sights in the world . When good old Sim●…on had seen Christ in his infancy and state of humiliation , he was willing to have his eyes immediately closed , as not caring to cast one look more toward earthly allurements ; Lord , saith he , now lettest thou t●…y servant depart in peace , for mine eyes have seen thy salvation ; yet that was much short of seeing Christ in his exaltation . Austin , as I have read ; wished he might have seen Rome in her temporal Glory ; but alas what would that have been to the seeing of Christ in 〈◊〉 , sitting upon his Throne , at the right 〈◊〉 Majesty on high ! 2. Being where Christ is , doth import an intimacy of communion with him ; here indeed they have a fellowship with him , 1 Jo●… . 1. 3. Truly our fellowship is with the Father , and with his Son Jesus C●…rist . Here is a fellowship of interest and friendship ; but it is accompanied with distance and absence , like that of a wife with her husband , or of children with their father , who is in a foreign Country , beyondthe Sea : in heaven this fellowship shall be compleated ; Christ and Believers shall not only be interested one in another , but they shall be one with another ; therefore look again upon that forementioned passage of our Saviour , I will that those which thou hast given me , be WITH ME where I am ; not only where I am , but with me where I am ; so that there they shall have an immediate and undisturbed and full communion with Christ , and with God in and through Christ ; Asaph could say , while upon earth , I am continually with thee , Psal. 73. 23. and so are you frequently in duties and ordinances ; there is many a gracious visit , loving embrace , sweet and comfortable intercourse ; but in heaven , you shall be with him after another manner than ever you were in all your lives before ; Lord , said the penitent Thief , remember me when thou comest into thy Kingdom . To day , saith our Saviour , shalt thou be with me in Paradice ; not only in Paradice , but with me in Paradice : and indeed , this is the sweetest flower in that Garden , this is the best and choicest part of the happiness above ; the repróach of Christ was by Moses counted greater riches than the Treasures of Egypt . What then is the presence and bosome of Christ ? to depart from him is the worst ingredient in wicked mens misery ; to be with him is the Crown and completion of good mens felicity . 3. Being where Christ is , doth comprehe●… it ●…joyment of happiness together with him ; God ●…fied Christ with his own self , and he will glorifie the Saints with Christ ; as the wife partakes in all the riches and honours and advancements of her husband ; so doth the Believer in the glory and preferments of Christ ; the o●…l of gladness , the Spirit and Grace poured out upon him , descends to all his members , the lowest and meanest of them ; so shall the glory : they shall so be in Christ's company , as to be suited to it , he shall not be ashamed to own them and call them Bretheren , he shall be the King , they the Courtiers ; he shall shine as the Sun , they as the Stars ; he shall shine with his own beams , they with light communicated and derived from him : Solomon sat cloathed with Glory and Majesty , and the Queen did stand at his right hand in Gold of Ophir , Psal. 45. 9. The very bodies of the Saints , ( which were made of dust , and are become vile by reason of sin ) shall then be made like unto Christ's own most glorious body : the sights whlch Believers have now of Christ , are transforming sights , by them grace is begun , and improved , as 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord , are changed into the same image , from glory to glory , even as by the spirit of the Lord. Yet these are but transient sights , and as in a glass ; what then will be the issue , and product of that full view which they shall have in heaven ? what a blessed glorious change will that make upon them ! they shall see God , and enjoy him too , and be like him ; Christs glory will be theirs , as his members , and every one of them shall have such a personal glory , as that he shall see no reason to envy another . 4. Being where Christ is , doth carry along with it unspeakable delight ; so that the glorified is not only pleased and satisfied , but also filled with amazement and wonder at the Divine love and goodness . Oh that God should ever do so much for him ! Psal. 16. 11. In thy presence is fulness of joy , and at thy right hand there are pleasures for evermore . Christ finds fulness of joy in the glorious presence of his Father and so do the Saints in the glorious presence of Christ. The presence of the Creatures doth afford no more than an empty , scanty , fading joy ; and indeed what else can be expected from empty enjoyments ! But the presence of God in Heaven affords a fulness of joy , such as cannot enter into them , but they must into it . Well done good and faithful servant , enter thou into thy Masters joy . Joy unspeakable and full of glory is the off-spring of faith , what is that then which is caus'd by sight ? What! it is such a joy as fills the soul up to the brim ; nay more , such as doth even swallow it up , surround and encompass it as an huge vast Ocean doth a little vessel cast into it . In that state the Saints are enlarged to their utmost , and yet they find the joys and delights there , are above and beyond their capacities ; they cannot contain but must admire them . Oh how doth the released soul stand and gaze , how is it wrapt up into a kind of extasie as soon a●… ever it enters into the gates of that City , and treads upon the golden street transparent as glass , and there beholds what delights , what feasts , what glories the great God hath prepared for them that love him ! 5. Lastly , this being with Christ doth import an unchangable state , an eternity of duration . His servants shall not only be with him , but they shall be always with him . This world is full of Vicissitudes , the changes are rung every day . Changes and wars are upon me , said poor Job . And David cried out , Thou hast lifted me up and cast me down . Christians , do you not find it so in respect of your spiritual condition ? Here are meetings and parting 's , approaches and recesses , comfortable visits , and mournful withdrawings too ; short communion , but long absence Sometimes the gracious enamoured soul triumphs , it skip●… and leaps for joy , He is come ! I , he is come ! but then again he sits down mourning as a Turtle alone , and weeping , crys out with the be-nighted deserted Spouse , I sec●… him , but I cannot find him : I call him , but he gives me n●… answer . But there is , there will be no such thing in Heaven . 1 Thes. 4. 7. We shall meet the Lord in the air , and so shall we ever be with the Lord. Ever , without end , and without intermission ; we shall so be with him , as never to be without him , never from him . But what is the reason os all this ? why shall Christs servants thus be where he is ? I will tell you in a few things . 1. The relation which is between Christ and them call●… for it . Christ is their Master , and they his servants ; and should not servants follow and wait upon their Lord●… Christ is their King , and they his Courtiers ; and should no●… Courtiers , Favourites , wait upon their Prince ? They are his children whom his soul travelled for ; yea , he died i●… travel ; and should they not live with their Father . They ar●… here espoused to him , and at the day of the Resurrectio●… they shall be married to him ; at that day shall be th●… solemnization of the Nuptials ; and should not they cohabi●… with their Husband ? Nay , the Church is his Body , and all true Believers are his members ; and certainly they should not be separated from their Head. Christ hat●… been graciously pleased to take upon himself all relation●… to his people , and those do not only call for utmost dearness but likewise for all possible nearness ; as relation doth call for cohabitation , so cohabitation doth maintain and uphold affection in its life and vigour . And so , 2. Christ and his people are united in most intire affection ; they love most dearly , their hearts are knit one unto the other , there is no such love in the world , as that which Christ bears to them , and which they again bear to him . The love of Jacob to Rachel , and that of Jonathan to David , though it passed the love of women , was cold as ice if compared with this flame ; and is it not pity that those who love so well , should be parted ? since Christ hath placed his delight in them , and they their happiness in him , is it not pity but they should live together , and rejoice together , and be a comfort to one another ? The Lord Jesus hath abundantly manifested his love to them in this , that let them be how they will , and where they will , he doth come and keep them company ; when any of them are in prisons , he visits them there , and puts songs into their mouths ; when some of them were in a fiery furnace , he came to them , and walked with them , and was a shadow to them from that heat . His sweet promise runs thus , in Joh. 14. 18. I will not leave you comfortless , I will come to you . Whoever leaves you , though friends , and estate , and all leave you , I will not ; when you have no comforts , I will bring you some . And sure those who are such friends at a distance , should come into a closer fellowship . 3. They have been together in troubles ; these servants have again by way of grateful return exprest their love to their Master . Afflictions , tribulations , persecutions , death it self could not divide them ; and what ! shall they be divided at the last ? Certainly nothing shall separate them from the presence of Christ , whom nothing could separate from the love of Christ. They have drunk of the cup which he drunk of , and been baptized with the baptism which he was baptized with , and therefore they shall enter into his joy , and be with him in his Kingdom . They have carried his Cross , and they shall be with him upon his Throne . They have sought his battels , and been with him in his conflicts , therefore they shall share in his Triumphs . Peter thought he had done something when he said , Mat. 19. 27. Behold we have for saken all , and followed thee , what shall we have therefore ? Sure he thought Christ was beholding to them for leaving a few old nets , and leaking boats , and pitiful houshold-stuff , to follow him . Our Saviour might have shewn him his error ; but observe his answer , vers . 28. Verily I say unto you , that ye which have followed me in the regeneration , when the Son of man shall sit in the throne of his glory , ye shall also sit upon twelve thrones , judging the twelve tribes of Israel . q d. Do not trouble your self , Peter , neither you , nor any of my faithful Disciples shall be losers by me , though you and they may be sufferers for me ; you forsake little things for me , but you shall have great things from me . You part with Nets , and I will give you Thrones . But here remember , that the Saints losses and afflictions do not merit this happiness ; no , read Rom. 8. 18. The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us . Yet through the condescending love , and rich grace of God , that happiness shall attend and crown those troubles . Rom. 8. 17. We are joint-heirs with Christ , if so be that we suffer with him , that we may be also glorified together . 4. The friends and servants of Christ cannot be happy upon other terms . Being with Christ is the only thing that can afford rest and satisfaction to them , all the world besides cannot do it . Let the Saints have never so great a confluence of Creature-delights , suppose them possest of Relations , friends , estate , honour , peace , plenty , what you will , these are nothing if alone , meer Cyphers , unless the enjoyment of Christ put a significancy into them . Without the presence of Christ , and the manifestations of his love and favour , all these things are in their esteem vanity and vexation of spirit . The heart of poor tender Rachel was so let out to her children , and her comforts so much bound up in them , that when they were not , she ●…efused to be comforted . Now the heart of a true believer is as much set upon Christ , and his comforts are as much bound up in Christ ; he knows that if he lose him , he loseth all ; if he miss of him , he is an undone man. Hence it comes to pass , that if Christ doth now hide , and withdraw the manifestations of himself , and suspend his influences ; the gracious Soul cannot sit still , but up it gets , and away it runs , searching and enquiring , with trembling and tears , Saw ye him whom my soul loveth ? Cant. 3. 3. If during this state of desertion and darkness , he repairs to the precious ordinances , and there hears a Son of consolation , whose lips drop as an Honey-comb , and is entertained with the most sweet cordial promises , the marrow and fatness of the Gospel ; yet he is not refreshed , all is to him as a dry ●…chip , as the white of an egg , if he do not meet with Christ there : the Lord Jesus is to him all in all , he alone is all , though there be nothing else ; but all things are nothing , Heaven and Earth are nothing without Christ. Psal. 73. 25. Whom ●…ave I in heaven but thee ? and there is none upon earth that I desire besides thee . Paul had , doubtless , a very considerable number of dear and loving friends upon earth , as well as Enemies , and he had a great deal of excellent work to do here ; yet notwithstanding all his friends and work , he had , good man , a desire to depart and●… to be with Christ , which he counted far better , than what ? than any thing you can name in this world . 5. Lastly , There is a place in Heaven already taken up for them , yea , for all and every one of them by name ; as the house is built , and richly furnished , so the ●…ooms are disposed of , Joh. 14. 2. In my Fathers house are many mansions ; I go to prepare a place for you , t●… prepare it , and that for you ; I will take it up for you●… and when he ascended into Glory , he entered , as in hi●… own person , so in his people's names , Heb. 9. 19 , 20 ▪ Which hope we have as an anchor of the soul , both sur●… and stedfast , and which entred into that within the vail whither the forerunner , even Jesus is for us entred . Mat●… that , he is entred for us , not only for our good , tha●… he might there make intercession for us , and prese●… our prayers to his Father , and from thence convey Spiritual blessings to us , but he is entred in our name . Th●… high Priest under the Law was , you know , a Type o●… Christ ; and when he entred into the Holy of Holi●… he carried the names of all the Tribes with him , upo●… his breast : So did Christ our high Priest , at his entranc●… into the most holy place , Heaven , he entred in th●… name of all his people ; which clearly shewed that they must follow him thither , for otherwise this action o●… Christ was in vain , and that is impossible ; nay , upo●… this account Believers are said to sit in Heaven in Christ ; as they shall one day sit there with him , so they do no●… sit there in him . Eph. 2. 6. God who is rich in merc●… hath raised us up together , and made us sit together i●… heavenly places in Christ Jesus . If now after all this , you ask me when that blesse●… day shall come , in which the Servants of Christ shal●… be with him . I answer in a few words , when they hav●… finished their course , and compleated that work whic●… God hath given them to do , according to what our Saviour said , Joh. 17. 4 , 5. I have glorified thee on th●… Earth , and finished the work which thou gavest me to do and now O Father , glorifie thou me with thine own self●… And so that of Paul , 2 Tim. 4. 7 , 8. I have fought a goo●… fight , I have finished my , course , I have kept the faith●… henceforth there is laid up for me a Crown of righteousness , which the Lord the righteous Judg shall give me at that day . When Death gives its fatal stroak , and breaks that union which had been between their souls and their bodies , then do their enlarged and nimble souls post immediatly to Heaven , making no stay by the way , in ●…ome imaginary Paradise , or feigned Purgatory ; nor do they forget themselves and continue in an idle and unprofitable sleep , till the Arch-Angel's Trump awaken them ; but they take their direct and speedy flight ●…o the Mansions above , the Palace of the Great King. And then at the last day , when the morning , the joy●…ul morning of the Resurrection shall dawn , their sleep●…ng bodies ( having been calcin'd , and purified in the grave as in a refining-pot , shall be awakened , and raised out of their beds of dust , and being fitted to accompany their souls in their most sublime and noble imployments , shall be reunited to them , and together with them made partakers of all that happiness , and invested with all that beauty , glory and perfection , which they are capable of . I have finished the Doctrinal part , and shall now make some improvement of it in a way of Use. Use 1. From what hath been said , wicked men may ●…ee cause to fear and tremble ; if the rule of contraries hold true , they may from hence learn what will become of them , and where their lines will fall ; you that have to this day lived in a state of estrangement from Christ , and emnity to him , you that do grieve and alway resist the Holy Ghost , you that slight and reject the ●…enders of Christ , that despise his grace , that refuse to ●…ake his yoke upon you , and submit to his government , but break his bands asunder , and cast away his cords ●…rom you ; you that hate his image instamped upon his Saints , and cannot endure the power of godliness , bu●… are the servants of Sin , that delight to drudg for the Devil , and gratifie your base lusts ; whither are you going ? what will be the end of these things ? where shall you take up your everlasting abode , unless you face about , and steer another course ? doubtless with the Master whom you have chosen ; the Devil you will serve , and to the Devil you shall go ; read your doom pronounced by the mouth of a despised Saviour , and righteous Judg , Mat. 25. 41. Depart from me ye cursed int●… everlasting fire , prepared for the Devil and his Angels . And this I will confidently tell you , whatever pleasure and delight you do now find in the Devils work , you shall find none in his company nor condition at the last Some of you are Desperado's , stark mad , and wish God to damn you ; know , you do more than a Devil da●…e do , and you need not do it , for your damnation sleepeth not . Use 2. I would exhort you all , one and other , to enter into Christ●… Family , and become his faithful Servants . Now , Now , O Sinners ! change your Master ; Why should you slave for a lust ? why should you take pains to ruine and undo your selves ? what profit ca●… you have of those things which will cause shame , and sorrow , and death ? Look to the issue of things , and judge them by that . He is a wise man that is so at his latter end ; and he is an happy man that will be so to all eternity : Not he that swears and curses , drinks and whores , is merry and mad while he lives ; but he th●… hath hope , a well-grounded hope in his death . My Friends , If Baal be God , follow him ; if Sin and Satan can bestow you holding , lasting , everlasting happpiness , cleave to them ; but if they cheat you , and will ruine you , forsake them , and for certain they will do it ; for the wages of sin is death . And I beseech you act like wise and considerate men ; what satisfactory reason can you give , why you should not give up your selves to Christ ? His government is sweet , his yoke is easie , and his burden light . His Law is the Royal Law of Liberty , and his Commandments holy , just and good ; he hath indeed a Rod of Iron , but that is only for his obstinate and implacable enemies , whom he will dash in pieces like a Potters Vessel : as for his Subjects , he rules them with a golden Scepter of righteousness and grace . Come , come , put your hand to his plow , my Soul for yours , you will never repent of it ; he will help you at your work , and comfort you in it , and crown you after it . Be you wise therefore before it be too late ; chuse him for your Prince , who will be your Saviour ; the strength and comfort of your hearts here , and your portion for ever . Use 3. But I shall now direct my discourse to you that are the Servants of Christ , and have given up your names and your hearts to him ; some things I have to desire of you , and oh that I may prevail with you ! I am perswaded that I shall . Suffer then a four-fold word of exhortation . 1. While you are upon earth , be industrious , do as much as you can , lose no time , bury no talent , always abound in the work of the Lord , remembring that you shall not be always here ; nay , you shall be but a little while here : you must go to the place where Christ is . 2. Pet. I. the Apostle tells the Saints to whom he wrote , That he would not be negligent to put them in remembrance ; but as long as he was in this Tabernacle he would stir them up by putting them in remembrance , i. e. he would be exceeding industrious . And why so ? He gives the Reason , vers . 14. Knowing that shortly I must put off this my Tabernacle . How soon you may have your Summons and remove , none of you can tell ; your breath is in your Nostrils , and may be stopt in a moment : you see God doth sometimes give very short , and makes a quick dispatch . Oh! therefore gird up the loins of your minds , ply your business , and follow it close ; let no duty be neglected , no day lost , no golden season and opportunity slipt or trifled away ; fill up your time , places and relations , that so your works may be found perfect before God ; and when you go hence , you may neither mourn nor blush , but hear your Master telling you , That you have been faithful in your little . 2. During your abode here , maintain and keep up a most close and intimate communion with Jesus Christ ; make fellowship with him the work of your days , and you shall find it the comfort of your lives . Enoch walked with God ; D●…vids eyes were ever toward the Lord ; Asaph was continually with him ; and this hath been the practice of all the Saints in their Generations . The Doctrine we are handling , doth oblige you to it : You shall hereafter be where Christ is , therefore love to be where he is now , much in ordinances , frequent in holy duties . Let not Christ come into your Families and Closets , and find you absent at the hours of Prayer , or his work thrust out by the world : Let not him come into the Assemblies of his people , and find your places empty in the time of publick worship ; let not the King of Saints come to his Table , and want any of his guests ; but be you there too , and let your Spikenard send forth its smell . He walks in the midst of Golden Candlesticks , walk you there too , and not with vain persons , nor in any path of the destroyer . Oh! Love the habitation of his House , the place where his ●…onour dwelleth . Count Sabbaths your delight ; look upon Prayer not as your task but priviledg . Often ca●… to mind and meditate upon that of David , Psal. 27. 4. One thing have I desired of the Lord , that I will seek after , that I may dwell in the house of the Lord all the days of my life , to be hold the beauty of the Lord , and to enquire in his Temple . Oh! that the same frame of Spirit might be in every one of us . 3. Acquaint your selves with Heaven before-hand ; one day you shall come thither , that is your home : here you are Pilgrims and Strangers , as all your Fathers were ; that is your own Country , there you shall take up your everlasting abode ; be there now as much as you can ; lay aside those weights that press down , and the sins which do so easily beset you ; get upon the wing , soar a-loft , and let your conversations be in Heaven , as the Apostles and primitive Christians were , Phil. 3. 20. Well may miserable worldlings , like blind Moles , dig and bury themselves in the earth ; alas ! their treasure is there , there portion lies wholly in the things of this life : And it is no wonder at all to see their minds and hearts where their portion is . But as for you , my Brethren , who cannot rest in this World , because it is polluted , and would be of all men most miserable , if you had hope only in this life ; you , whose Head , and Happiness , and Inheritance is above , should be of more sublime spirits , and thoughts and affections . Be not you choakt with worldly cares , nor disquieted with worldly fears , nor drowned in sensual worldly delights . When there is nothing but disorder and confusion in the world where you sojourn , there is a perfect calm and serenity in the Country to which you are travelling . And when you have peace and pleasure here , sip and look up , remembring there is something above infinitely better . Lastly , Be so wise , such good Husbands , as to make the best improvement you can of your godly Pastors , Friends and Relations while you enjoy them . You see by daily experience , they do not , they must not live for ever in this world ; yet a little while you see them , and yet a little while and you shall not see them . It is expedient for them that they go away . Their dear Lord , whom they serve , loves them too well to be always without them : He must have them with him . He loves them too well to suffer them always to toil and labour among a disingenuous and ungrateful people , always to contend with and suffer by a wicked and malicious world . He must and will have them home to himself . Therefore know your duty , and your advantages , while they are afforded you ; let there be wisdom in your hearts , as well as a price in your hands , and get as much good by them as you can . Hear their wisdom , attend to their counsels , inquire after their experiences , observe their carriages ; let your converses be spiritual , your discourses heavenly , that they may be profitable , and minister to you both grace and comfort . Use. Let me now in the last place speak something to you by way of Consolation : Comfort ye , comfort ye my people , saith our God. Some of you are mourners , and I would not dismiss you without a Cordial , especially now there is one at hand . This consideration , That Christs S rvants shall be where he is , may comfort you , 1. Against all the uncertainties and troubles of this world : they are many and great , In the world ye shall have tribulation , said our dear Master ; who dealt faithfully with his followers , and hath told them the very worst , that they may not be offended . No Saints must expect to go from one Heaven to another . A Wilderness lyeth in your way to Canaan . Gods Ministers especially must expect to meet with hard usage here , many a frown , and frump , and abuse , contrary to the Laws of Princes Embassadors . But the King of Saints who commissioned and sent them , had far worse entertainment , and the servant must not expect to be above his Lord. Wel●… , let things be how they will , and the present day is so very dark , that for a time they are like to be worse than they are ; yet let not your hearts fail , but hold up your heads , for they will be better one day . If you do not see what you desire in this world , you shall in the next . There will be no cause of complaint when you arrive at that place where your Lord is ; the joys of Heaven will make you a plenary amends for all your sorrows and afflictions upon Earth . 2. You may from hence ●…e relieved as to the shortness of the present life : Though some have their line of life drawn out to a very great length , so that they see those days in which they have no pleasure , but they awake at the voice of the bird , and the Grashopper is a burden ; yet others are taken off in the midst of their days when their bones are full of marrow , and their breasts of milk ; others presently after their Meridian , before the shadows of the evening are upon them , as was your late beloved Pastor . However it be , an eternal life with Christ in Heaven will make you a full amends for a short life on earth . What you want here , you shall have there . Here you have but few days , and those full of trouble ; there you shall have but one day , yet that one knows no clouds , no night , no end , and it is full of joy and glory . Though we are but little with you , and our friends but little with us , it matters not much so long as they and we shall be ever with the Lord. 3. From this cordial truth we may fetch comfort against death it self : It is indeed a King of ●…errours , but upon this account a messenger of Peace . Christ by his death hath conquer'd it , and pull'd out its sting , and by the purchase of this blessed priviledg hath put sweetness into it . So that though it hath a pale , ghastly and frightful countenance , yet it comes upon a good errand to believers , and doth them a most remarkable kindness . It is a dark passage to a glorious palace . It closeth the eye that it may see no more trouble ; and when that eye is again opened , it shall behold matchless glory . It separates between nearest and dearest relations , the Husband and Wife , Parents and Children , Pastor and People , Soul and Body ; it breaks up families , and turns the Body into putrefaction , and a stink ; but it sends the Soul to Heaven . Snatcheth it from friends on earth , that it may go to a God above ; turns it out of a crazie cottage , that it may dwell in a building of God , an house not made with hands , eternal in the Heavens , 2 Cor. 5. 1. In a word it strips it of flesh , that it may be clothed with Immortality And then in the last place : 4. This may comfort us under the departure ( I do not call it loss ) of our dearest Friends and Relations , and in particular , under this late dispensation , which hath so much of wormwood and gall in it ; upon the account thereof many of you are pained and grieved at the very heart . There is indeed a great and dismal breach made upon you ; and give me leave to say , he that is not affected and afflicted , is too too stupid ; and I would wish him , when he is at home , seriously to consider and examine what kind of spirit he is of . But as for you whose hearts do even bleed within you , my advice is , that you would set your Pastors gain against your own loss . And let this set just bounds to your sorrow , that where Christ is , there is his Servant also , fully satisfied with his love and likeness . IT may now be rationally expected , that I should expatiate in the Commendations of your deceased Pastor : but I shall be short and sparing ; not because there is want of matter ( for the subject is copious ) , but because of my Relation to him , which will render me in the thoughts of some an incompetent Judge , and his Encomiums in my mouth suspected . And the truth is , I am no great friend to Panegyricks , or Funeral Orations : They do not deserve to have flowers strowed upon them , whose names will stink and rot , when their friends hav●… done their best ; and they do not need them , whos●… Works praise them in the Gate ; and will do so , when their Adversaries have done their worst . What therefore I shall say , you may take thus in short . He was , as I am verily perswaded , a truly godly man ; I do not say a perfect man , omnibus numeris absolutus , one free from spot , mistake , or failing . Light up candles , walk thorough the world , search narrowly , and find me out such a person if you can . But after Thirty-five years knowledge of him , I dare say he was an Israelite indeed ; He did not mock God , nor in his profession cheat man ; he did not personate the Saint , but was one . He was excellently furnished for the work of the Ministry , having choice natural parts , and great acquired abilities . God had given him both the head and tongue of the learned ; He was well stored , and having a door of utterance , could readily bring out of his treasury good things , both new and old : He was a Workman that needed not to be ashamed . Wheresoever he came and laboured , solid and judicious Christians rejoyced in his light . He was industrious and diligent in his Masters business ; not a loiterer , but a labourer in the Vineyard ; one that would dig for knowledge , and then sweat in scattering spiritual riches : He did not think much to spend , and be spent for God and his People : He had so large a soul , that he once craz'd his head ; and if he had had two bodies , it would have worn them out through an earnest desire of getting and doing good . He was really set for the spiritual advantage , and eternal salvation of precious souls : He sought the advancement of Gods Honour , the enlargment of Christs Kingdom , the deliverance of captivated Sinners out of the Devils clutches ; it was his joy to see any subjected to the Truth , and walking in it . His work is now finished , and his race run : He will Pray for you no more , Preach to you no more , Administer Sacraments among you no more ; he will advise , instruct , exhort , reprove you no more ; he will mourn over you , be troubled for you , and grieved by you no more ; he will delight and rejoyce in you no more , unless it be at the last day , when those that were wrought upon by his Ministry shall be his joy and glory , and crown of rejoycing : He is now at perfect rest where Christ i●… , and where he finds his labour was not in vàin . Whatever unkindnesses he met with in this world , he meets with nothing but love and loveliness in that world . I shall have done when I have made three Requests to you , whom he hath left behind . 1. Live the Sermons he preached among you ; let not what he preached be lost now he is dead ; he hath sown precious seed , Oh let it root in your hearts , and bring forth much fruit in your conversations : It is not the Gospel heard , but the Gospel believ'd and liv'd , that will save you . 2. Beware of all unbrotherly breaches and divisions ; let this breach which God hath made upon you , prosper to the healing of all other breaches . Keep together , and walk in love , and manage all things according to Scripture-rule . 3. Look out for a supply ; Seek earnestly to God , and advise with good men . Labour for one sound in the faith , of a gracious prudent spirit , and of an exemplary life ; one that may happily build upon the foundation already laid , and be an instrument in the hand of God to make you meet for an inheritance among them that are sanctified by faith in Christ. FINIS . 
A60352	----	A sermon preach'd at Crosby-Square, Jan. 8, 1692 upon the funeral of that faithful servant of Christ, Mr. John Reynolds, who died in the Lord the preceding 25 Decemb. / by Samuel Slater ... Slater, Samuel, d. 1704. 1693 Approx. 78 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A60352 Wing S3972 ESTC R37561 16973888 ocm 16973888 105573 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60352) Transcribed from: (Early English Books Online ; image set 105573) Images scanned from microfilm: (Early English books, 1641-1700 ; 1159:13) A sermon preach'd at Crosby-Square, Jan. 8, 1692 upon the funeral of that faithful servant of Christ, Mr. John Reynolds, who died in the Lord the preceding 25 Decemb. / by Samuel Slater ... Slater, Samuel, d. 1704. [4], 32 p. Printed for J. Lawrence ..., London : 1693. Title within mourning border. Advertisement: prelim. p. [4] Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Samuel, 2nd, I, 26 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-06 Jonathan Blaney Sampled and proofread 2003-09 Aptara Rekeyed and resubmitted 2003-10 Jonathan Blaney Sampled and proofread 2003-10 Jonathan Blaney Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion A SERMON Preach'd at CROSBY-SQUARE , Jan. 8. 1692. Upon the FUNERAL Of that Faithful Servant of Christ , M r. John Reynolds , Who Died in the Lord the preceding 25 Decemb. By SAMUEL SLATER , Minister of the Gospel . LONDON , Printed for I. Lawrence at the Angel in the Poultrey . 1693. TO M ris . Reynolds . Dear Sister , ALL these things shall be dissolved , the very Heaven and Earth , and so must our Relations , however delightful , for they are only for a time . Death with its cold hand will easily loose the straitest Knot that coupled the most suitable and affectionate Pair : You frequently have heard and seen it , now you feel it . God hath been pleased to make a breach upon you , Oh that he would fill it up by standing himself in it : By the Father of Mercies , and God of Bowels , great and precious Promises are made to the solitary , Widow , which are Yea and Amen ; sue them out by Prayer , and live upon them by Faith. It is well with your Deceased Husband , and whatever straits and Difficulties you may for a time meet with , I hope it will be so with you . What I heartily pray for you , is , that you may have a full Enjoyment of God in the end , and receive Supports from him by the way , together with fresh and full supplies of Grace , Peace and Comfort . You by and with your Son desir'd the printing of the following Discourse , I could not deny you : Now it sees the light , may it do good to you , and many more through the Blessing of God accompanying it ; which will be the Rejoycing of Your Sympathizing Friend and Brother , Samuel Slater . From my Study , Ian. 19. 92 / 3 Newly published , and sold by John Lawrence at the Angel in the Poultrey . A Sermon Preached on the Thanksgiving-day , the 27th . of October , 1692. at Crosby-Square . By Samuel Slater , Minister of the Gospel . Quarto . A good Minister of Iesus Christ. A Funeral Sermon for the Reverend Mr. Richard Steel , a Faithful and Useful Minister of the Gospel . Delivered Novemb. 27. 1692. By George Hamond , M. A. and Minister of the Gospel . Octavo . Mr. Addy's Short-Hand is newly Re-printed , the Bible being Printed in the same Short-hand . Octavo . 2 SAM . I. 26. I am distressed for thee , my Brother Ionathan , very pleasant hast thou been unto me . THE last Chapter of the former Book of Samuel , gives us an account of a Battle fought between the Philistines and Israel , in which the former had the Victory , and the latter were put to flight , no less than three of Saul's Sons were slain , and alas ! of them Ionathan was one ; and Saul to avoid being killed and abused by such loathed hands , took a Sword and fell upon it , which however it may be by some applauded as a Brave and Heroick Action , was certainly unlawfull for him to do , wicked and abominable , whereby he became Felo de se , and brought upon himself the guilt of his own Blood ; but as he had lived , so he dyed under the power of an evil Spirit . The dolefull tydings hereof being by an Amalekite brought to David , it much affected and afflicted him , he lamented over them with a great Lamentation , of which the Words of my Text are a part ; and in them two things present themselves to our Observation . 1. What Ionathan had been to David while he lived , very pleasant , and sweet , by consequence his Life was exceeding desirable . 2. What David found himself to be , now that his Ionathan had been so cut off , a poor distressed Man , I am distressed for thee my Brother Ionathan ; for thee , i. e. for the loss which I , poor I have of thee , in whom so much of my Comfort was laid up . Thou art gone , for ever gone , thy place will know thee no more , and I both do and shall dearly miss thee . Although he was sure shortly to possess the Throne of Saul the Father , yet he should want the Company of Ionathan the Son. By how much the Life of Ionathan had of all outward Enjoyments been to him most sweet , by so much was his Death of all Temporal Losses most grievous . I am distressed for thee , my Brother Ionathan , very pleasant hast thou been unto me . The Doctrinal Conclusion which I shall draw from these Words , and prosecute in the following Discourse , will be this , Doct. When God doth take away from his own People their pleasant things , it brings them into distress . Depriving Providences are distressing Providences . If you look into the 13 Iob 26. you will find that good Man complaining to God , that He did write bitter things against him ▪ If you ask , how did God do that ? I Answer , by the hand of his Providence ; though he had set down most precious things for him in his Eternal Purposes , yet he wrote bitter things against him in his present Dispensations . He had stript him of all his outward Comforts ; his Estate was melted down , his Cattel driven away , his Servants slain , his Children all buried in the Ruines of the House which fell upon them while they were Feasting together : God had in this way brought him from Plenty to Penury , and from great Abundance to pinching Want. He took his pleasant things from him , and in so doing he wrote bitter things against him . Ionathan had been very pleasant to David , his tender and immovable Love had very much sweetened to him the implacable Hatred and violent Rage of Saul against him ; but now his Death did imbitter his Enjoyments and Expectations , whatever he had in his Hand , whatever in his Hope , yet he had not his Ionathan ; No , No , He is gone , He is gone never to return , He is slain in his high places , and therefore he lifts up a great and bitter Cry , I am distressed . There are three things that I shall speak to in the Doctrinal part , and then proceed to the Application , which I principally have in mine Eye . We shall enquire , 1. What rendered Ionathan so pleasant unto David ? 2. What brought David into Distress ? 3. What his being in Distress doth import and hold out to us ? We begin with the first of these , What was it that rendered Ionathan so very pleasant unto David ? to this I Answer , There were sundry things which did happily concurr , and greatly contribute thereunto ; so many remarkable things did unite and meet in that one excellent Person , so many singular Ingredients , as that they could not choose but make in him such a Composition of Sweets , as would make him the Pleasure and Delight of David's Soul. You may take some of them in these following particulars . First , The nearness of that Relation in which he stood : This is mentioned in the Text , my Brother Ionathan : Not that he was his Natural Brother , but by Marriage : Not Consanguinity but Affinity ; David having married Michal the Daughter of Saul , and Sister of Ionathan . But had this been alone , had it been all , it would not have been enough to make him so very pleasant : Many times Relations are bitter , they prove Burdens and Vexations to one another , and instead of rejoicing in the nearness of their Union , they could even Curse the first day of their Acquaintance . How often is the Wife a Thorn in the side of her Husband ? such was Iob's Wife to him ; the Child an Heart-break to his Father ? such was Absalom to David ; and the Brother an Affliction and Terror to his Brother ? so Esam was to Iacob , and Cain to Abel . There must be something beside the Relation to sweeten it , otherwise the Persons related will be mutual Crosses and Torments , instead of being pleasant , 113 Psal. 1. Behold , how good and how pleasant it is for Brethren to walk together in Vnity : This is like the Precious Ointment , like the Dew of Hermon , the Dew that descended upon the Mountains of Zion ; there God commandeth the Blessing . It is not nearness of Relation , nor oneness of Blood , nor any other strictness of Bond that will be sufficient alone , but together with that there must be an oneness of Mind and Heart . Thus it should be in Families , and thus in Churches , 2 Acts 42. They continuing daily with one accord in the Temple , did eat their meat with gladness : And again ; 4 Acts 32. The multitude of them that believed were of one Heart and of one Soul. Brethren and UNITED BRETHREN , this is amiable indeed and delightfull , when they Dwell together , Meet and Converse together , and all in Unity ; so that there are no Animosities and Heart-burnings among them , no Divisions and contrary Motions , no Quarrels and Contentions , but Harmony and Agreement , this is good , a lovely sight , God and Man count it so ; and it is pleasant , the Joy and Comfort of those Persons Lives . Well then , this was not all in the present Case ; there was not only a nearness of Relation , but also Secondly , There was in Ionathan unto David a dearness of Affection . Not only such as was suitable to the Relation , but above it ; such as too too often is not to be found in an own Brother . For the proof of this , do but observe the expressions used in the Scripture for the setting of it out ; 1 Sam. 18. 1. When he had made an end of speaking unto Saul , the Soul of Ionathan was knit with the Soul of David . They were glewed together , fastened one to another , and bound together by the Holy Spirit of God : There was between them , as the Philosopher saith , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Soul ; and read on , Ionathan loved him as his own Soul , which words are repeated in Verse 3. He did really desire his good as his own , and sensibly felt his Afflictions as his own , and heartily rejoyced in his Prosperity , Successes and Honours , as if they had been his own ; they rejoyced and mourned together ; they sung and sighed , laugh'd and wept together . Again , it is said in 1 Sam. 19. 2. That Ionathan delighted much in David : He was not only pleased with him , but he delighted in him too , and that not a little , but much : He was delighted to see his Face , and to hear his Discourses , and to be in his Company . David was sensible of this , could not but take notice of it , you may see he did in the words immediately following the Text , where he speaks of it in an high and lofty strain , that so he might the better shew the Price he himself set upon it , and raise up in others the greater Admirings of Ionathan . Thy Love to me was wonderful , passing the love of women . As if He were a Prodigy of Love , the None-such of the Age , yea of the World , and had such a pure and vehement Flame as could not possibly be matcht : Among men there was none to be found that came near it , nay it exceeded the Love of Women : Which may be variously understood , and is by the Learned . Either thus : Thy Love to me is above that which men have , yea that which thou , my dearest Brother , hadst for Women : Or thus , That Love , which was in thine heart unto me , was above the Love which is in the Heart of Women themselves . Tho' they have strong Affections , and violent Passions , yet they come short of thine , are not to be compar'd with thine ; the most endearing Wives do not love their Husbands , the most affectionate Mothers do not love their Children , the fruit of their own Wombs , at such a rate , to such a degree , as Ionathan did his David . Now this could not but make him very pleasant , for Love is the Beauty of all Relations , it puts a sweetness into , and a gloss upon all Societies ; yea it is the Glory of Heaven it self , where it is advanced to , and shall Eternally continue in it's highest Perfection , without the least languishing or diminution . But further , This Love of Ionathan to David was not dull and sluggish , a sleepy habit , but lively and active , hastily catching at , and laying hold upon all opportunities offered for the venting and expressing of it's self . And therefore , Thirdly , The Love of Ionathan did signally evidence its self in a way of Self denyal , and by the unparallel'd humility of his Spirit . He was no conceited and lofty Person , puffed up with Pride , wholly confin'd to his own Interest , and looking with contempt or jealousie upon them who were below him ; but most readily yielding to the interest of his Brother , and cheerfully welcoming and embracing all means of promoting it . We may learn this from 1 Sam. 18. 4. Ionathan stript himself of his Robe that was upon him , and gave it to David , and his Garments , even to his Sword , and to his Bow , and to his Girdle . Good Man , he now would have his David go like himself , arrayed in a Courtly Habit , as became the Son-in-law to a King : He must put off the Shepherd , and put on the Prince , yea he should have his own Robe ; that all who met with him might see Ionathan in him , and accordingly respect and honour him as another Ionathan ; yea , he gave him his very Girdle , or Belt , which was a great Ensign , or Badge of Honour , and the principal Ornament of a Souldier ; thus he accounted nothing too good or too great for David . And tho' he full well knew that David should succeed his Father in the Throne , and be King in Israel , yet he had no rising of Heart against it , he did not at all envy him that Royal Preferment : No , no ; 1 Sam. 23. 16. He went to him into the Wood , and strengthened his hand in God : i. e. with the gracious Promises that God had given him , putting him in mind of former Assurances he had received , as is clear from the 17th . Verse , He said unto him , fear not , for the hand of Saul my Father shall not find thee , and thou shalt be King over Israel , and I shall be next unto thee : He was very well content not to insist upon the Right Line , but tho' as Prince , Heir of the Crown , yet to resign it to David , and to be himself his Inferior and Subject : Nor was he at all heated in his Spirit against him , or alienated from him in Affection by his Fathers angry taunts , and upbraiding him with his having chosen the Son of Iesse to his own confusion , and to the confusion of his Mothers nakedness . As if he should have said , Thou dost by this means expose thy self and thy Mother to reproach , none will look upon thee as my Son , but a Bastard , and of some mean and base Original . Fourthy , Ionathan was true , and immoveably faithful to the interest of David . He was a cordial and sincere Friend , as did appear by his stedfastness : As he was united to him in Affection , so he would bind himself to him yet faster by a Covenant . As in the 1 Sam. 18. 3. Ionathan and David made a Covenant , and they did again renew it , in the 20 ch . 12 , 13 , 14 , 15 , and 16 , Verses . Thus he added Obligation to Obligation , as if he thought he could never lay bonds enough upon himself , nor give unto David sufficient assurance of his Sincerity and Faithfulness , and that never dying Friendship and Kindness which he had with , and for him : He so loved David , that he feared himself , and was jealous of his own Heart , lest it should afterward prove false and treacherous , and therefore he would bind it to its good Behaviour . Fifthly , Such was the Love of Ionathan to David , that it put him upon being his Advocate . Oh how ready and forward was he at every turn to appear on his behalf , and plead his Cause with his angry Father , tho' he knew him to be very jealous of him , and desperately enraged and set against him , and could not but foresee that his standing up on his behalf would certainly bring his Fathers Displeasure , Frown and Indignation upon himself , yet he was resolved to act the part of a Friend and Brother to the utmost , and put his Life in his hand , and speak , rather than by a timerous silence be wanting unto David . We find in the 1 Sam. 19. 1. that Saul spake to Ionathan his Son , and to all his Servants , that they should kill David : He gave them Command and Commission to do it , but notwithstanding this , we read in the 4th . Verse of the same Chapter , that Ionathan spake good of David unto Saul his Father , and said unto him , Let not the King sin against his Servant , even against David , because he hath not sinned against thee , and because his works have been to thee-ward very good . It was an argument of dear Love , and a brave Spirit , to speak so to his Father at such a time . And he did the like again in the 1 Sam. 20. 31 , 32. As long , saith Saul , as the Son of Iesse liveth upon the ground , thou shalt not be established , nor thy Kingdom , wherefore now send , and fetch him to me , for he shall surely dye . What now ! this went to Ionathans Heart , it was as a Sword in his Bones , the Fire burned ; Then spake he with his tongue , and said unto his Father , wherefore shall he be slain ? what hath he done ? i. e. What Evil hath he done , what one thing hath he done for which he deserves to dye ? And it is said , ver . 34. He did eat no meat the second day of the month , for he was grieved for David : He could not but think of David's Case , and when he did think of it , it could not be without great sadness . Sixthly , I shall add but this one thing further , Ionathan was unto his David a ready and faithful Counsellor : Ready to give him timely notice of any danger that threatned him , and to acquaint him with the true state of things , and how matters went as to him , and to afford him the best Advice he could for the steering of his Course , and preservation of himself in so critical a time . Thus in the 1 Sam. 19. 2. When Saul had declar'd his Will to have him butcher'd , Ionathan told him , My Father seeketh to kill thee ; and thereupon directed him what to do , I pray thee , take heed to thy self until the morrow , and abide in a secret place , and hide thy self . And again afterward in the 20th . Chapter , by the Arrows which he shot , and the words which he spake to the Lad , he gave him to understand how exceeding hazardous his continuance thereabout would be , and how necessary it was for him to provide for his own Security as well as he could , and with all possible speed ; Make speed , haste , stay not . Shall we now take all these six Particulars , and bind them up togegether thus : Since Ionathan was in so near a Relation to David as his Brother , and did bear him such a sincere and entire Affection , could freely wave his own Interest , and lay it at the foot of David , continued so faithful to him , and at all times ready to plead for him , and carefull to give him the best Advice and counsel that he could , he must needs be very pleasant , exceeding desireable and delightful , he was very loving , and therefore very lovely . But alas ! David was not always to have his Ionathan ; the knot is soon untied that had united and coupled this excellent pair . Ionathan hath breath'd his last , his Soul hath made it's escape out of his wounded Body , and taken its flight into the other World. He is slain in his high places , and that brought David into distress ; and it brings me to the second thing which I promised to enquire into , viz. What was there in the Case , that David should be so distressed ? What Reason was there , that so Good a Man should be in such a plunge ? Time was when we found him at Ziklag , 1 Sam. 30. which was burnt by the Amalekites , the Wives , and Sons and Daughters were taken Captives , and the People spake of stoning him , and then he pluck'd up a brave Spirit , and encouraged himself in the Lord God. How then comes it to pass that upon this Occasion , tho' sad enough , he cryeth out of his being distressed ? I shall give you my Answer in these three things . First , I do not think he was brought into Distress by any Fears or dark Apprehensions concerning the Eternal State into which Jonathan was now enter'd : Surely he did not question but he was now in the Bosom of Divine Love , though he had fallen by the Cruel hand of a barbarous Enemy , for he was a good Man ; whosoever reads the Story of his Life , and considers his Spirit and Carriage , will find therein sufficient reason to conclude him not only truly gracious , but a Person of an excellent and more than ordinary Spirit , and from thence gather whatever was his Exit out of this World , He had an entrance ministred to him abundantly into the glorious Kingdom of his God and Saviour : His dying upon the Mountains of Gilboa , could not at all hinder his direct , speedy , and joyfull ascent to the Mountains of Myrrhe and Beds of Spices , where he shall take a sweet and undisturbed repose to all everlasting . He had indeed his Head not incircled with a Crown , but laid in the Dust , and so the earthly Throne was left for David to fill , but he was advanced to one much above it , a Throne of Glory in Heaven . I do not in the least doubt that David was abundantly satisfi'd about the happy Exchange Ionathan had made , and the goodness of that Condition in which he now was , that if he might return again to be as he was before , he would not ; nor leave the clear Vision , and immediate Communion with the Son and Lord of David , for a fresh and further Enjoyment of David himself . Instead of making a descent to this lower , dirty and troublesom World , he would choose to continue where he now is , and take some delight in the thoughts of Davids coming to him as soon as he had served his Generation according to the Will of God , and finished the Work given him to do . But Secondly , I judge him brought into this distress , by a reflection upon the manner of Ionathans Death : That he did not Die in a Natural way , but was cut off in his prime and flourishing Age by a violent stroke , and that ( which was Gall in the Cup ) given by the hand of the Uncircumcised ; it pained him at the very Heart , to think , that that brave Prince , who had been so eminently valiant and prosperous in fighting the Battels of Israel , whose Bow turned not back from the blood of the slain , nor from the fat of the mighty , had now fallen a Sacrifice to their Fury , and was become the Object of their boasting and triumph . Hence it is that he did , as in an Agony , cry out in the 20th . Verse of this Chapter , Tell it not in Gath , publish it not in Askelon : Conceal it from them , if it be possible conceal it from them , lest the daughters of the Philistines rejoyce , lest the daughters of the uncircumcised triumph . Poor Soul , he knew not how to bear up under the thoughts of this , that those desperate Enemies to his God and People , should rejoyce in the fall of his beloved Ionathan , and with their unhallowed feet trample and dance upon his precious Dust. But then Thirdly , That which encreased his Distress , and did yet much more straiten him , was the Consideration of his own Loss . We all know , that cordial Friends , of good humour , are the great Comfort of our Lives . Suppose a man hath a great confluence of mundane Delights , Waters of a full Cup wrung out to him , more indeed than Heart could wish , yet would he be miserable in the midst thereof , if he were Friendless . God did not think it good for Man to be alone , tho' in a Paradise : He enjoyeth himself pitifully , that hath not a Friend to enjoy . The Sacred Scripture speaking of a Friend , adds this Expression , 13 Deuter. 6. Who is as thine own Soul ; i. e. as near and dear to thee as thy self , he is an alter Ego , another self , a second self : So that when an intimate , entire Friend is taken away by Death , a Man is almost torn in pieces , and loseth a very considerable part of himself . The wisest of Men tells us in the 17 Proverbs 17. A Friend loveth at all times , and a Brother is born for adversity . This was verified in Ionathan , he was such a Brother , endearing David in the clearest Sunshine , and under the blackest Clouds in fair Weather and soul , in Halcion days , and most tempestuous blustering Storms , being always the same , whatever Changes were to be found abroad ; he being tryed by Adversity , was found faithful . When his Father was his implacable Enemy , he was his fast Friend ; Saul could not be more resolved to ruine him , than Ionathan was studious of saving him . He stuck to David , and would not leave him , any more than Ruth would her afflicted Mother-in-law Naomi , who spake thus to her , 1 Ruth 17. Where thou diest will I die , and there will I be buried , the Lord do so to me , and more also , if ought but death part thee and me . His Fathers Enmity and Hatred of David could not part them ; if for that he did not love him the better , for certain he pityed him the more . His Fathers Displeasure and Indignation against him for loving of David , could not part them : But Death came , it may be , unexpectedly , and by way of surprize , and did that which nothing else could do , it parted them , and now whatever Friends David still had about him , he had lost the best . He had not his Ionathan , among all the rest he could not find one like Ionathan ; and therefore when he thought of it , yea dwelt in his thoughts upon it , as he could not choose but do , he found himself wounded , and in pain , so that he could not forbear crying out in our Text , I am distressed for thee my Brother . So we are got to the third and last thing which I said was to be enquired into , viz. The import of the word : What may we look upon as the meaning of David , when he saith , He was distressed ? I shall give you my Thoughts of it in these two things . By this word he intimates . 1. The greatness of the Loss he sustained . 2. The intimate sense he had of it . First , By saying he was distressed , he signifieth the greatness of the Loss , the soreness of the Affliction . It lay heavy upon him , being no common stroke , no ordinary blow ; not the blasting of a sorry Gourd , but withering a Plant of Renown , a principal Stud was faln . This was such a loss , as every one could not meet with ; none but a David could lose , so lose his Ionathan . It must be granted , his Death was a publick Loss , all Good Men had a share in it , but his own was more than double . His Brethren had a Loss , let their Eyes be fountains of Tears ; his Family had a Loss , let them put on Sackbloth , and be cloathed in Mourning ; all Israel hath had a Loss , let them hang their Harps upon the Willows , but their Loss , put them all together , is not comparable to mine , mine is by far the greatest : I have lost my Right Hand : I have lost my Companion , my Counsellor , my Comforter : My Loss is such , as that it cannot be made up to me by any Man upon Earth , but only by a God in Heaven , from whom came all that sweetness that I found in Ionathan , and in whom there is infinitely more . Secondly , By saying he was distressed , he giveth us to understand the deepness and intimacy of that sense which he had of this his Loss . He felt it , for it went to the quick , and struck him to the very Heart ; this was such a blow as he did not well know how to bear , he was troubled at it , and bowed down greatly , feeble and sore broken , so that he was scarce able to outlive it ; therefore here he draws up the Flood-gates , spends the strength of his Sorrow , pours out his last and heaviest groan . We may conceive him speaking thus to himself : I easily yield some Sorrow to be due to Saul , as bad as he was , because Israels King , chosen and appointed of God , one that had been anointed with Oyl , yet I can bear with his Death ; for tho' he was King , and my Father-in-law , yet he was my irreconcileable Enemy , who hated me with a cruel hatred , and hunted me as a Partridge upon the Mountains , therefore his Death I look upon not as my Affliction , but Deliverance ; accordingly some Tears I will drop over him , and bestow a sigh or two there , but can soon wipe mine eyes , and dry my Cheeks again , leaving sorrow and mourning upon his account as a business more proper for them who find themselves concern'd : 2 Sam. 1. 24. Ye daughters of Ierusalem , weep over Saul , who cloathed you in Scarlet , with other delights , who put on Ornaments of Gold upon your Apparel . You have reason , for he was your Friend and Benefactor . As for mourning over Ionathan , that is my Province , my Business , and I undertake it , and will go about it with all my might , there is none to be found in Israel that I will trust with it , none that can do it so well as my self , there being none so much concerned , none so inwardly sensible , none so great a Sufferer , none so deeply wounded , I am distress'd for him , brought into a great strait : While I had him , my Heart was enlarged with Love to him , and Joy in him ; how did it flame , how did it leap , how strong was my Affection , how high my Delight ; but now he is gone , those Comforts are gone with him ; my Heart is pent and opprest , my Sun is set , and I am clouded , benighted , left alone to bemoan my self . We have finished the Doctrinal part , and now come to the Improvement of all in a way of Application : And there are only three things which I shall bring in as so many Corollaries , and speak to , in order to the making the late Providence and my present Discourse profitable to you . USE 1. From hence learn the weak slippery hold you have of all your worldly Comforts . Tho' your Title to them be good , the best that can be , founded not only upon Providence , but Covenant , yet they may slip thro' your Fingers before you are aware , your Possession is not sure : Whatever sweetness you taste in them , whatever expectations you have from them , they may take their leave , and disappoint you , there by at once proving their own Vanity , and your Vexation . Hence they are called things that are not , because they have so little of being , are of so uncertain continuance , and no further removed from nothing . They are here to Day looking pleasantly , but may be gone to Morrow , yea before , and leave you drown'd in Tears : Fragrant Flowers they are , by which you are at present greatly refreshed , but know not how soon they may wither in your hands . You greatly rejoice in your loving Friends , dear Relations , faithful Ministers , but their Breath is in their Nostrils , and wherein are they to be accounted of ? Ionah was exceeding glad of the Gourd , under the refrigerating shadow whereof he sate comfortably and at ease in a scorching day , but a Worm smote it that it dyed , by this the good Man was transported into an excess of Passion , and disordered throughout . Iob complained not without Cause , Iob 10. 17. that Changes and Wars were upon him , or against him ; a multitude , a variety of Changes , they trod upon the heels of one another , so that he was at no time safe , knew not what a Settlement meant , could not say , the Morrow will be as this Day ; nay , he could not commend one Day before the Night ; the fairest Morning he had seen overcast , and converted into a blustering Afternoon . He that hath the most Eagle-eye , and pierceth into Mysteries , cannot look into the Purposes of God concerning his present State , nor into the Womb of Providence , so as to tell aforehand what a Day will bring forth . The gross Mistakes of every Almanack about the Weather , proclaim the Impudence and Ignorance of the Star-gazers , and it is to be attributed to the Patience and Mercy of God that he doth not strike those Diviners mad . As God hath a variety of Mercies and Blessings , so that Day unto Day sheweth Love , and Night unto Night Faithfulness , he compasseth his Children with Favour as a shield , loads them with Benefits , and we may say , many such things are with him , so hath He great store of Afflictions and Exercises for them too ; an House of Bondage , an howling Wilderness , and a red Sea. Before you have finished your Course , pass'd through the World , and enter'd into your Rest , you may be sure of Changes , but none of you can tell what those Changes will be , how God will try you , nor in what Vein bleed you : Now through Mercy you have your Comforts , but know not how little awhile you shall have them , Ruth 1. 20 , 21. Call me not Naomi , call me Marah , for the Lord hath dealt bitterly with me : I went out full , and the Lord hath brought me home again empty : The Comforts of Life are not sure , for Life it self is not , that is at best a Vapour , and may be soon exhal'd . Upon this account , let the Advice I shall give in four things be acceptable to you . First , Do not overvalue any of those outward good things you have : Do not withhold from them that which is meet . There is a Love and Delight due to them according to the several degrees of Excellency which they have , and of nearness in which they stand to you ; this is a Debt you owe them , and what you owe you are obliged to pay , if you do not , Divine Justice may come upon you for it . Oh that you would wisely consider how dreadful and tormenting a sting it would be to you at the last , if Conscience ( which is now a Curious Observer of you , and all the Passages of your Lives ) should arrest you , and say , Man , Woman , thou art now fetching thy last Breath , a dying Creature , ready to launch into Eternity , and to appear before the Tribunal of God ; but know , thou diest desperately in debt to thy Friends , thy Relations , and thy Family ; thou hast lived with them , and conversed with them , but not carried toward them as thou oughtest to have done ; thou didst not abound in those Expressions of Love which thou shouldest ; nay , thou didst want the Love its self ; thou didst not take that Care of them thou shouldest , neither Care of their Bodies nor of their Souls : Indeed it is no wonder that their Souls were neglected by thee , since thou didst not at all mind thine own , thou wast not so kind to them as Civility would have taught thee to have been , but morose and chubbid ; at one time thy Carriage was strange , at another thou didst put on the Countenance of a Fury ; thy Words were cutting like sharp Swords , nor didst thou hold thy Hands , but they lighted heavy upon the Wife of thy Bosom , ( unnatural Brute as thou art ) whom thou shouldest have been tender over , and loved as thine own flesh . As for you that are herein guilty , I cannot but tell you , Your Relations now feel the want of your Love , and Care , and Kindness , but you will then feel the Smart and Horrour of your having been so willingly and wickedly wanting to your Duty : Therefore amend your wayes , and put away the evil of your doings from before the Eyes of God ; learn your Duty , and chearfully apply to the doing of it , do it all , do it more and more , take Delight and Pleasure in doing it : Love them , love to Love them , let your Love continue , let it abound , convince them of your loving them , that whatever other wants they may have , they may be sure of this , that they do not want your Love. But still , do not overdo : Love God as much as ever you can , because him you cannot love too much ; you cannot bestow too much upon him to whom you owe more than all you have amounts to , therefore there give your Affections their full liberty , lay the Reins upon their Neck ; but when you have to do with Creatures , take heed to your selves , and love with Caution ; let there be a true , honest and faithful Heart , but yet a weaned Heart . There is a great difference between Endearing and Doting , study and practise the former , avoid the latter , 1 Cor. 7. 29. It remaineth that they that have Wives be as though they had none : And the same is to be said of others , Let those that have Husbands be as tho' that had none , and they that have Children , and they that have Brethren , Sisters and Friends : Too much Love layes a foundation , and makes way for too much Sorrow ; if while you have Comforts you are not as tho' you had none , I am sure , when you weep , you will not be as though you wept not : Alas you will scarce find in your Heart how to resign that which you have fixed your Heart upon . In such a Case , and unto such a Person , the taking away of a Comfort , or the dissolving of a Relation will be not as the putting off a Garment , but rending the very Caul of your Heart . Secondly , Wisely and carefully Improve your Comforts while you have them : Be as good Husbands as possibly you may , they may not abide long with you , therefore while they do , suffer them not to lye dead upon your hands . Have you Friends and Relations ? draw from them all possible Soul advantages ; labour you to be the better for them , and do your utmost , that they may be the better for you ; be mutually helpful one to another , quickening , warming , strengthening one another , provoking to Love and Good Works . That Proverb is not to be slighted , for Wisdom is in it , Make Hay while the Sun shines . By present Diligence prevent those idle and unprofitable Wishes that come too late ; Oh that I had been wiser , Oh that I had done so and so . Do you now , and every Day think and repeat the Thoughts of this , who have Husbands and Wives , Brethren and Sisters , Children and Servants , Ministers and People ; and you that walk together in an Holy Communion , meeting in the same Assembly , attending upon the same Ordinances , and sitting at the same Table , and let these Thoughts be mighty in their Operation . And as it ought to be thus with reference to your Friends and Relations , so to your Estates and Possessions . Many are all the Year round digging like Moles in the Earth , scraping , raking and heaping up of Riches , as if there would be no end of their days , but they should live here alway : Like the Horse-leeches Daughter , they never say it is enough , as some never think they have sinn'd enough , but drink in Iniquity like Water , and draw it with Cart-ropes ; so these never think they have got enough , in the fulness of their sufficiency they apprehend themselves in straits . Would these Persons hearken to me , I would advise them to be ready to communicate , and do all the Good they can to others , since they do not know how soon they may die , and so have no more Opportunities for Charity and Usefulness in the World. By Acts of bountiful Compassion make sure of something considerable , that you may carry with you , before Death comes to take you from all , and all from you : What thy hand findeth to do , either in Works of Piety or Charity , speed the doing of it , do it with all thy might , considering there is no work , nor device , nor invention in the Grave , whither thou art going , Eccl. 9. 10. Thirdly , Provide for Changes : Expect them , and arm your selves , that when they come , they may not do you a fatal Mischief . Do not say as David did in his Prosperity , 30 Psalm . 6. I shall never be moved , tho' thou thinkest the Lord by his favour hath made thy mountain to stand strong . Dream not of such a settlement upon Earth , as knoweth no shaking , thou mayst quickly be moved , and thy Mountain too ; thy Mountain , as big as it looks , may dwindle , and shrink it self up into a Molehill , or the hand of Divine Providence may take it and cast it into a Sea of Trouble . Notwithstanding the height of his Confidence , he soon found it so , and in the next words hath left his Experience upon Record , for the teaching us to cherish in our selves more solid and sober thoughts , Thou didst hide thy Face , and I was troubled . God doth not need to arm against us , nor throw his Thunderbolts , it is but hiding of his Face , that is enough to cover us with the shadow of Death , and put all into Confusion ; and this , or any thing else that God pleaseth to do , may be done in the twinkling of an Eye : Therefore under the warmest and most comfortable Beams of Divine Favour , under the brightest shinings forth of the Face of God , we should think of a Cloud , and in the highest Spring tide of Creature comforts prepare for as low an Ebb. It doth not indeed upon any account become us to give way unto those Fears , that would deprive us of the comfort of our Enjoyments ; nor when God hath put a Cup of Consolation into our hands go about to imbitter it to our selves with the frightful apprehensions of that which may never be . But it is our Wisdom in the serenest day , and when there is Peace round about , to cherish those prudent fears which may enable us to look Terror in the Face , without being distracted by it , and to endure evil , without having our Hearts broken by it . There is nothing lost , no hurt done by a calm , sedate propounding difficult Cases to our selves . As thus : Now I am full , but I may be emptyed as from Vessel to Vessel . Now I am cloathed with Silk and beautiful Garments , but God may strip me of these and put Sackcloth upon my Loins : Now I have a convenient stately House , richly hung and furnished , but Sons of Violence may break in and steal , or a Fire may burn it down to the ground , so that I shall not have where to lay mine head : Now I have a dear and Loving Husband who careth for me , but I may lose him , and be brought to a State of desolate Widowhood : Now I have enough , and to spare , an overplus for the relief of the Poor , but the time may come wherein I shall want Necessaries , and pine away , stricken thrô for lack of the fruits of the Field . My Soul , how wilt thou be able to bear up , if it should please God to bring it to this ? Thou knowest how to abound with Joy , and to eat thy Bread at a plentiful Table with a merry Heart ; but dost thou know how to be contented in a time of Want and Scarcity , and to rejoyce in the God of thy Salvation in a Day of Famine , as the Holy Prophet could , 3 Habbuk . 17 , 18. Fourthly , Seek for , and diligently look after those things which you cannot lose , nor be deprived of . In the midst of the uncertainty you live at , as to all the Comforts of this present World , make sure of something ; I mean , something that is worth your pains to get , and that it is your interest to keep . In the 17 Psalm 14. we read of the Men of the World , that their Bellies are fill'd with hid treasures ; and possibly so is their Bags , and their Cherts , and their Houses too , all full , and that not of Trash , but Treasure : But poor Creatures , this is their Misery , that they have their Portion in this Life . They have a Portion , and it looks great , makes an huge noise , but alas ! it is only in , and for his Life . We read also of the sure mercies of David , 55 Isa. 3. Incline your ear , and come unto me , hear , and your Soul shall live , and I will make an everlasting Covenant with you , even the sure mercies of David ; now be you so wise as to mind them . It is very good to be sure , excellent to have that which is so . Christ told Martha , in a way of friendly Reproof to her , that Mary her Sister had chosen the good part , which should never be taken from her ; neither by God , who was too good to do it , nor by Men and Devils , who were too weak : That was a wise Choice , be you perswaded to make it . Take not up with that which may leave you , and which sooner or later you must leave . Sit not down with any thing that Thieves may break thro' , and steal , or that Moths can corrupt , or Rust can fret , or Time shall see the end of . Look out for Christ , who is the everlasting Father , and able to save to the utmost of your Needs , and Dangers , and Desires , and of Eternity too ; pray for the Spirit , he will abide with you for ever ; Grace will grow up to Glory , and Holiness bring you to an Happiness that knows neither measure nor end . Follow the Noble Example which was set you by the Holy Apostles , and Primitive Christians taught of God , who 2 Corinth . 4. 18. Looked not at the things which are seen , but at the things which are not seen , because the things which are seen are Temporal , but the things which are not seen are Eternal . Spiritual Blessings in heavenly places , and things , are of all good things the best , and also the most lasting . Riches and Honour are with Wisdom : But what ! such Riches as take unto themselves wings , and flee away , such Honour as is a vain and vanishing breath ? No , no ; durable Riches and Righteousness , 8 Prov. 18. When all worldly Enjoyments take their last Farewell , leaving you for ever , you need not look upon your selves as Persons undone , but say , for all this the lines are fallen unto me in a pleasant place ; still I have a God here , and I shall have an Heaven hereafter . VSE 2. Learn , that it is both the Duty and Interest of Persons in Relation , to study and endeavour the being pleasant to one another . Ionathan was so to his Brother David , and by being so , He obtained a good Report , in the Text , Very pleasant hast thou been unto me . This is a fair and lovely Copy for us to Write after , drawn by an excellent Hand ; let us all imitate it , and come up to it as near as we can : Whether we stand in Natural or Civil , or Church-Relation , whether Conjugal , Parental , or Filial ; whether we are Masters , Mistresses , Servants , Fellow-Citizens , or Church-Members , let us labour to sweeten that Relation , and to render our selves as easie and acceptable as possibly may be to one another , that we may not be as Thorns in one anothers sides , nor pricks in one anothers eyes ; there will be Aloes enough , we had need bring good store of Honey . It is an excellent Command the Scripture gives , Follow peace with all Men , go and do it ; follow Peace abroad , tho' it run from you follow it , but be sure to keep Peace at home ; yea , not only Peace , but Pleasantness too , and both these are to be found in the ways of Wisdom , 3 ▪ Prov. 17. Her ways are ways of pleasantness , and all her paths are peace : See then that ye walk circumspectly , not as fools , but as wise . A great deal of benefit will be the fruit and effect hereof ; your Relations will have the Comfort of it while Providence continues you with them , and so will your selves also : and besides that , you will have the Comfort of it when you come to die , a reflection thereupon will be exceeding cordial , and over and above you will have the Honour of it after Death . Nabal was a very Chub , a morose and ill-natur'd Fellow ; Well , what did his Servants say of him behind his back while he lived , see 1 Samuel 25. 17. He is such a Son of Belial , that a Man cannot speak to him : And what did his prudent Wife say of him after he was dead , 25 Verse of the same Chapter , Let not my Lord regard this man of Belial , even Nabal , for as his Name is , so is he , Nabal is his Name , and folly is with him ; whereas by your being pleasant to your Friends and Relations , you will raise a Monument to your own Honour , far better than Absolam's Pillar ; and tho' your Body will corrupt in the Grave , and return to Dust , yet your Name will be embalmed , and your Memory blessed . And to this end I commend to you by way of Advice , these three things , desiring you to put them in practice . First , Let your Love be sincere , hearty , constant and free ; a self-evidencing Love , that there may be more ground and reason to believe it than your bare say so : Be sure that your Relation carry along with it all the Affection that it calls for , and all the desireable fruits of that Affection . It is this , my Friends , that makes every thing savoury , and puts a good relish into it ; take this away , and all that remains is nothing else but bitterness . What is Communion and Cohabitation without Love , but a constant Burden ? And what are Services but ungrateful ? and what is it that makes them so , when they are good in themselves ? Nothing but their coming from such an hand . The Conjugal Yoke will be very heavy , and pinch and gall if it be not lin'd with Love : and is there not reason ? Did not God reject and abhorr all that the hypocritical and profane Iews did in his worship upon this very account , because he knew they did not love him : Isai. 29. 13. This People draw near me with their mouth , and with their lips do honour me , but have removed their Heart far from me . And for that cause he delighted not in the blood of Bullocks , or Rams , or He-goats , but their Oblations were Vain , their Incense an Abomination , and their solemn Meetings Iniquity . Why was Ionathan so very pleasant to David ? The words immediately following the Text tell us , Thy Love to me was wonderful . Secondly , Labour for , and in all your Converses be expressive of a sweetness of Temper ; there is without peradventure , a great deal lieth in the Natural Disposition . Many Persons , who are enriched with the true Grace of God , are notwithstanding that , Burdens to themselves , and very uneasie to their Friends , because of the Untowardness of their Temper . I have heard of a Person very Eminent for his Place and Learning , yea and Godliness too , of whom yet it was said , Tho' he had Grace enough for ten men , he had not Grace enough for himself : The Soil was rank , and the Weeds that grew in it got to such an height , that too often they overtopt the Divine Plantation . Is it not too ordinary and common to find some Imperious and Lordly , others fretful and peevish ? Some are Lions , and others are Wasps ; every little thing almost unhingeth , and puts them out of humour ; they are angry for Trifles , the very wagging of a Feather , by no means enduring a contradiction in their Speeches , or a being crost in their Wills ; but all must study their Humour , and comply with it , otherwise they will be all on a Flame , and soon make the House too hot : But this will not do , they are to be greatly condemned , and those that live with them to be as greatly pitied , specially those that are stak'd down , and must bide by it . The Lord give them of his Comforts , for indeed they have Cross enough . As for you that are so much Friends to your selves , as to desire a being pleasant to those that are concerned with you , labour to file off this Ruggedness ; rectifie your own Spirits , conquer your selves , pray and labour for a Mastery over your unruly Passions . Get that meek and quiet spirit , which is an Ornament of great price in the sight of God , 1 Pet. 3. 4. A singular Friend of mine , by nature hasty and furious , attained to so great a Victory over himself , by Prayer , Reading of and Meditation upon the History of Christ , that none could put him into a Discomposure . Make you use of the same Remedy , remembring ; that which is to sweeten other things , must it self be much more so . Wormwood and Gall are very improper Means for so excellent an End. Thirdly , Give diligence that ye may know the whole duty of your place , and make Conscience of doing whatsoever you know to be so . Contribute all that is within the compass and reach of your Power , to the spiritual , eternal good , and temporal comfort of those with whom you have to do . It is a very good Commendation which Lemuel's Mother gives of a virtuous Woman , 31 Prov. 26. That she opens her mouth with wisdom , and in her Tongue is the Law of Kindness . She hath a Liberty to speak , it is her right , but she useth it with discretion and affection ; and when her Lips are opened , specially to her Husband , they drop like an Honey-comb : There you see the amiableness of her Temper and Conversation . But that is not all , there was another curious stroke given in her Picture before , a choice Character in the 12th . Verse , She will do him good and not evil all the days of her life . She is carefull to avoid doing evil , ready and constant in doing good , yea all the good she can , being , as Paul would have every one , unwearied in well-doing . Oh! this is a noble Life , what our precious Lord and Saviour led while upon Earth : He went up and down doing good , therein leaving us an Example , that we may tread in his steps . Do good , all of you , in those several places in which Providence hath set you , all the good you can , fill them up with Love and Duty ; and do good to the several Persons you have to do with : Let nothing be wanting in you in order to their being really the better for you , their Souls being the better for you , that they may have cause to say , Blessed be God that ever I lived in such a Family , that ever I had such a Wife , was married to such an Husband , descended of such Parents , served such a Master and Mistress . You will then be pleasant indeed , when you are profitable , when you teach the Ignorant , and reduce the Wanderer ; when you enlighten the dark Mind , and blow up the languishing Flame ; when you strengthen the weak hands , and confirm the feeble Knees . And I beseech you , seriously consider with your selves , why God did make the Woman , and order out the Conjugal Relation ; and we may say the same of others : It was that Persons in those Relations might be Helps meet for one another . And truly that Person lives to no purpose , that doth not live to good purpose ; and he doth not live to good Purpose , who doth not live to that Purpose for which God made him , and sent him , and set him in the place where he is : That person who is an useless Vessel , I do not , and you need not wonder , if he be a Vessel in which there is no pleasure . All that know him , may look upon him as an unprofitable burden to the Earth , and so he may be to his Friends , for he doth nothing else but take up a room , and cumber the ground . USE Third . Since the taking away of pleasant things doth bring Saints themselves in distress , we may learn how weak , impotent and inconsiderable a Creature man is . The Royal Prophet tells us , 39 Psal. 5. Verily every man at his best state is altogether Vanity . This is a Truth , I have searched it , I have found it , I am sure of it ; Verily it is so , not onely some men , those that are poor and sickly and silly , but every man , the youngest , the strongest , the wisest , the most holy ; and that not only at some times , and in some Conditions , when he is diseased and discompos'd , but at his best state , when he is most himself , when his Faculties and Powers of Soul and Body are raised up to the highest pitch , and most in tune for work , then , even then , He is vanity . He not only hath some Vanity in him , some mixture of vanity , some Dross with his Gold , some Water with his Wine , but He is vanity : He may e'en be defined by it ; nay more , He is altogether Vanity , it over-spreads him , it runs through the whole , from the sole of the Foot to the Crown of the Head he is Vanity . In se uno omne genus vanitatis complectitur : In himself alone he contains all sorts of Vanity : If any one is lost , it may be found again in Man. The several and manifold lines of Vanity meet in Man as in the Centre of them . The Doctrin we have been discoursing of , is one proof and Evidence hereof . David was a good Man , a godly Man , a man after Gods own Heart , a Man of War , a man of Mettal and courage ; when but a Stripling , he did not fear Goliah an huge and mighty Gyant , before whom all Israel trembled ; yet when God was pleased to deprive him of his Friend and Brother , to take from him his Ionathan , he was distressed . How great Strangers are all of us at home , and how much unacquainted with our selves ! It is very usual for good men to be mistaken about themselves , and that among others in these two cases : They do not know how much they can do and suffer , when God is with them : That which to them seem'd intolerable at a distance , feels light when upon them ; they can sing under that which they thought would have broken their Hearts . Hence a good man once said , I was in Prison till I was in Prison . On the other side , They do not know how little they can do or suffer , if God be pleased to subduct from them , and cometh not in to their assistance . This made confident Peter tell our Lord , Though all men should deny him , yet he would not ; whereas , when the Temptation came , though Iudas betrayed him , and the rest of the Disciples forsook him , yet Peter was the only man of them that denyed him . But let us return to the business before us . Afflictive Providences may , and oft-times do , bring the best Saints into distresses ; and those not only outward in their Condition , so that they shall be compast about with Difficulties , and hemm'd in on every side , as Israel was at the Red Sea ; but likewise inward in their spirits , so as to be brought to their Wits-end , and almost to their Faiths end ; they know not which way to turn them , nor what course to steer : They are at a loss both how to bear the Affliction upon them , and what to do in the case . First , Afflictions , such afflictions may be order'd to good men , as may bring them into those distresses that they shall not know how to bear it . This is often seen and felt . David did not know how to bear the Death of Absalom , but went up and down like a Bedlam , wringing his hands , and crying , Would God I had died for thee , O Absalom , my Son , my Son , 2 Sam. 18. 33. Ionah could not bear the non-fulfilling of his Prophecy concerning the Destruction of Niniveh , nor the withering of his Gourd , for he would have had God take his Life from him , and told him to his Face , He did well to be angry , even unto Death , 4 Ionah 3 , and 9 Verses . Thus the spirit is roil'd , the Patience is spent , and the Heart fires and flames . In the 73 Psalm , holy Asaph seeing the Prosperity and flourishing state of the Wicked , while he was daily under a pressing load of Afflictions , and the violent hurries of Temptation , cried out , Ver. 26. That his Flesh and his heart failed . Have not some of us heard poor Creatures under some sore and heavy blow given them by the hand of God , crying out in the Agony and bitter Anguish of their spirits , This is such a loss I cannot bear it ? Little considering that Iob did bear more than is laid upon them , and when all was gone at a Clap , fell down and worshipped , saying , The Lord hath given , and the Lord hath taken , blessed be the Name of the Lord. Neither do they consider , that nothing is happened to them , but what is common to man ; and what reason is there for extraordinary passions , when there is nothing but ordinary Providences . Once more , they do not consider , what the Apostle saith , viz. That God is faithful , who will not suffer his People to be tempted above what they are able , but will so graciously and tenderly order that they shall be able to bear it . Forbear such Expressions . The Church understood her self , and spake very wisely when she said , 7 Micah 9. I will hear the Indignation of the Lord : And if she could bear indignation , you may very well resolve to bear affliction . Secondly , Afflictions do sometimes bring good men into such afflictions , as that they do not know what to do under them . That is an usual cry , Things are so and so with me , that I cannot tell what to do : I do not know in all the World what I shall do . And indeed it must needs be exceeding sad with that Person who is brought to such a loss : Now I shall say these two things to such Persons as these are . First , Those distresses which amount to this , are too much , and rise to too great an height ; and you may thank your selves for them . Be the affliction which you meet with what it will , it is not too much , nor too great ; not such as God could have laid on , nor as you did deserve : So Ezra acknowledged in his 9th . Chapt. 13 v. Thou our God hast punished us less than our Iniquities deserve . Remember it is of Gods ordering out , all whose wayes are Mercy and Truth , to them that fear his Name , and keep his Covenant ; who doth all things to his People with Wisdom and in Love , measuring out the Potion , and weighing the Burden , that there may not be a grain more than is necessary and fit . But this sore distress is a great deal too much , into which thou hast thrown thy self by thy unbelief and Impatience . What meanest thou by saying , This I cannot bear ? from whom comes it ? Was it not from God ? and if from God , it is thy Duty to bear it . The Lord Jesus knew better , and spake better , when He said , Shall I not drink of the Cup which my Father hath given me to drink of ? 18 Ioh. 11. and how will you avoid it ? how can you help your selves ? Can you shake off the burden ? If not , you must bear it . Thine arrows stick fast in me , said David , 38 Psal : 2. v. Yes , too fast for him to pull out with all the strength he had . See to it , that you bear it becomingly , submissively , like a Child whose will is bowed to the Will of God , and swallowed up by it . Let Patience have its perfect work . Be the present load what it will , if you will not bear it , you take a Course to bring upon your selves an heavier . What doth a wild Bull in a Net do when he tosseth , and kicks , and flings , but intangles himself the more ? He had better be quiet . Again , Art thou thy self when thou sayest , I know not what to do ? Have you been in the School of Christ , and taught of God , and yet such a Dunce as not to know what to do ? You ought to know and do too . Your work is before you , and will you not see it ? I beseech you to sit down , and recollect your selves , seriously commune with your own Hearts , propound the Question , What is the will of God concerning me ? There is no State or Condition in which you are or can be , but therein you may find something , yea enough to do . You may do something to please and honour God , and something to help and profit your selves : You may therein set Faith at work , and Patience at work : A time of Affliction is the proper season for those Graces to yield their Fruit , those Spices to flow forth . Now act submission to the Divine Will : Here am I , let him do what seemeth good unto him : Fall to Improving of the Affliction , get Meat out of the Eater , Honey from the Carkase of the Lion , that what hath devoured thy Comforts , may seed thy Graces ; see if you cannot by an holy Chimistry extract Gains out of Losses , and turn Iron into Gold : Try what advantage you can make of the Sickness that consumes you , of the pain that grinds and tortures you ; what Life you can fetch out of the Grave , the death of such a Friend or Relation ; there is no Affliction with which we are exercised , but it puts into our hands an opportunity for some special work or other ; there is no Condition but what hath a particular duty belonging to it . Do not say , I am now altogether useless and unserviceable ; who is it that hath made thee so ? God hath not , have a care thou dost not make thy self so : What thô thy Work doth not lie where it did , it lieth somewhere , find it out , and do it . I most freely and readily grant , you cannot do your present Duty , nor any thing else in your own strength , as it ought to be done . You cannot stir a Finger without Divine Concurrence , nor lift up a Prayer , unless the Spirit set his hand to it ; there must be an helping of the Infirmity , else no performance of the Duty . It is one above that worketh both to will and to do , of his own good pleasure : But however , go you about your Work , set to it heartily , and in good earnest , going for strength where it is to be had : Seek it in , and from Christ , in whom it is laid up for you . To this purpose , for your Encouragement , remember that of Paul in the 4 Phil. 13. I can do all things thrô Christ , who strengtheneth me . Upon the gracious conveyances of Life , Spirit and Power from Christ , he is able to do the work of a Christian , and of an Apostle , to resist Temptation , to bear Affliction , and glory in Tribulation : He was able wisely to improve what he had , and willingly to part with it ; able to deny himself , and yet enjoy himself , when he had done so . In short , while you bitterly complain , that you know not what to do , have a care you do not overdo , in inflaming your own wounds , afflicting and sinking your own Spirits , when the hand of God hath touched you . Secondly , Labour to extricate your selves , and with all possible speed procure your own deliverance and enlargement out of these Distresses . Submit to the Loss God hath order'd out to you , and to the Affliction with which you are exercised : Hath he brought you into the Dust , lay your Mouths there , and lie quietly till he bring you forth to the light , and shew you his Smiles and Salvation ; but get out of the distress as fast as may be , only see that it be in the right way . Be content that a Storm should be upon thy Tabernacle as long as God will have it there , but command thy Soul to be silent , and still , and as soon as thou canst , recover the calm of thy Spirit . Our Lord and Saviour of his own accord came to do the Will of his Father , and without hesitancy yielded to a suffering Condition , not running from it to the last , but breathing out his last upon a Cross , but his Agony did not last long ; very sharp indeed it was , so that therein he sweat drops of Blood , but it was short , and quickly went over again , and in all his after Trials he expressed a full and most sweet Composure of Soul , and carried it with a true greatness of Spirit . There should be in us a due sense of Losses and Afflictions ; otherwise we shall be guilty of offering an Affront unto God , and putting a slight upon him ; and we shall prejudice our selves by not serching that good out of an Actiction which we might : But still we must be careful to moderate our grief as much as possibly we can , both as to degree and duration , returning to a right and even Temper . It is most honourable for the Christian , and comfortable to him , when Grace doth that which Time will. In order hereunto , I advise these four things . First , Ease your selves in a way of Prayer . It is indeed very good , when an Oppressed Person can broach the Vessel , and give his Sorrow vent in Tears : I my self have known some ( among others an Eminent and Noble Lady ) so full of Sorrow , that their Hearts were ready to break , relieved by Weeping , when all their Friends that came to Comfort them , prov'd Physicians of no value ; but the best , and most excellent way , is to mingle Tears and Prayers together . Weep over your Afflictions if you can , but withal go and tell your Father of them , pouring out the Complaints and Desires of your Souls into his Bosom . Poor Hannah was in great distress , having an Adversary in the House with her , who multiplied provocations to make her fret , whereupon she became bitter of Soul : In that Case she tried what God would do , and sought unto him , 1 Samuel 1. 10. She wept sore ; that she could not help , nor did she endeavour it , Tears have their Rhetorick , but she also prayed : And O! how much did she gain by it , what abundance of Peace , what Quietness and Comfort did her Prayer fetch into her ! It is said , ver . 18. She went away , and her Countenance was no more sad : While she was praying , God gave her a Gracious Smile , a look of Love , and she was a cheerful Woman ever after . Faith and Prayer will do the work , notwithstanding the difficulties of it , and scatter the Clouds , be they never so thick . The more a gracious Soul relies on God in a way of Believing , and seeks him in a way of humble , fervent Supplication , the easier will every Burden be to it , the lighter every Affliction , and the more comfortable every Condition . Secondly , Put the most fair and candid sense you can upon Providences ; and make the best interpretation of every thing God doth with you . We should have both Honourable Thoughts of it , and Amicable too , for He is too Righteous to do wrong to any of his Creatures , and too Gracious to do hurt to any of his Children . When our Lord had open'd the Ears of the Deaf Man , and loos'd his Tongue , the People said 7 Mark 37. He hath done all things well : say the same of God , for it is true : He doth not fail in any of his Undertakings , nor miscarry in any of the works of his hands , but doth all things like himself , like a God. Do not only assert this of his Providences in General , but bring it down , and apply it to particular Dispensations . He hath done well in this , and well in that , 119 Psalm 65. Thou hast dealt well with thy Servant , O Lord , according to thy Word : 71 Verse , It is good for me that I have been afflicted . 75. I know , O Lord , that thy judgments are right , and that thou in faithfulness hast afflicted me ; Go ye , and do likewise . He hath done well in emptying me , for had I continued full , I might have grown proud , and denied him , saying , who is the Lord : He hath done well in taking my Husband , my Father , my Teacher from me , for being ripe for Heaven , he was gathered . He had finished that Work which was given him to do ; and it is more than a thousand pities that a Good Man should outlive his Work , or stay in a place where he hath nothing to do : It is pity but that a Faithful Servant of Christ , when he hath dispatch'd the business he came for , should forthwith be taken up to his Rest , and have an entrance granted him into the Ioy of his Lord : Believe this also , That in all God's dealings with you , he intends you a Kindness ; if a Raven be sent to Elijah , it shall carry Food for him ; the very Rod blossoms with Love , and bears the peaceable fruit of Righteousness . Iacob was mistaken , when he said , 42 Gen. 36. All these things are against me : Good Man , he little knew then what God was doing for him . Do you rather say with Paul , 8 Romans 28. We know that all things work together for good , to them that love God ; this shall work so , and that likewise . Thirdly , Look off from the Afflictions you feel , to the mercies you have ; from the Comforts you have lost , to those that are yet left . God might have stript you of all , for you have made frequent forfeitures . We took notice before of God's dealing with Vpright Iob , who in a little time was deprived of all , brought to the Ashes , having his Body over and above smitten with fore Boils , from the sole of his Foot , even to his Crown , yet had he then something left him for his Support and Comfort , viz. The witness of his Conscience . Tho' his Wife was very unkind , a Thorn in his side , and spake bitterly , when she bade him Curse God , and die ; yet Conscience was within him like a Bird of Paradise that sung sweetly , while it told him , he was not wicked , and bare Testimony to his Integrity . God hath taken from you an Husband , a Father , a Wife , a Mother , a Child , one Child after another , a dear Brother or Sister , a faithful Friend , a diligent Labourer in the Vineyard : But ask your selves the Question , what hath God left me ? And be sure that the present Loss , be it what it will , do not so corrupt and vitiate thy Palate , as that thou shouldest not taste the remaining Mercy : Rather let the Mercy which remains influence thy Spirit to the alleviating of the present Loss , and enabling thee to bear thy Burden the better . Possibly some here have lost the Husband , or Father is dead , Estate is spent , Debtors are broke , Trade fails , all is gone , and no visible way for a Livelihood . Be it so , yet there is something left for you ; namely , a God , can you not live upon him ? Cannot you rejoyce in him ? You may read of one that could , 3 Habbuk . 17 , 18. and you have Promises left , which are exceeding great and precious : Go feed upon them , believe them , plead them , and turn them into Prayer . Lastly , Often relieve your selves with Meditations upon the fulness and sweetness of Christ. Was Ionathan pleasant to David ? how pleasant then is Iesus , far more than Ionathan was , or ever could have been ? And tho' Ionathan be dead , yet Iesus is risen . He is said to rejoyce over his Church as the Bridegroom over the Bride : And he saith , 7 Cant. 6. How fair and how pleasant art thou , O love , for delights ! And shall not Saints reckon Christ so ? They that know what he is , and what Communion with him is , do , and will witness with the Spouse in 1 Cant. 16. Behold ! thou art fair , my Beloved , yea , and pleasant . O , how fair must he needs be , who is the Sun of Righteousness , who outshines all the Beauties in the World , all the Angels in Heaven , and who is the brightness of his Fathers Glory , the express Image of his Person , 1 Heb. 3. And how pleasant must he needs be , who puts a sweetness into our worst things , so that the Saints have taken joyfully the spoiling of their goods , 10 Heb. 34. and a deliciousness into their best things . It is He that makes Truths sweet , being the Marrow of the Gospel ; and Ordinances sweet , they are but the Dishes , he the Feast . It is He that makes Heaven sweet : What would that place be without his Company ? There indeed Saints are , and shall be without Sin , and without Sorrow , above Affliction , and above Temptation ; all this is very good , but that which commends it , and is its self yet better , is , they shall there be with Christ. 14 Ioh , 3. Where I am , there ye shall be also : And said Paul , 1 Phil. I desire to be dissolved , and to be with Christ , which is far better . Yea , it is Christ that commends God himself to us , for out of him he is a consuming Fire , and everlasting burnings ; 33 Isa. 14. We could not endure his Presence . In him He is reconciled , a Father of Mercies , and God of Comforts , 2 Cor. 1. 3. So that he must needs be pleasant , and with this comfort your selves : Whoever is dead , whatever is gone , you have Christ still , who hath said , He will not leave you comfortless , but will come to you . It may now be expected I should speak something concerning my Dear Brother , who fought a good Fight , kept the Faith , served his Generation according to the Will of God ▪ and hath now finished his Course ; but there is no need , his Works praise him : You have known his Doctrine , and manner of Life , and so have others who were gainers by his Ministry , being begotten , nourished and built up by the Gospel he Preached . Take therefore what I shall say in short ; thus : He was well accomplished with Learning , and furnished for the Work to which God had call'd him . His Abilities and stock of Knowledge were very considerable , as they found who conversed with him . He was , I am perswaded , truly Gracious , an humble Christian , a profitable Preacher , an able Catechist , and a Faithful Friend : He was a wise Man , and a Man of Peace , one that did adorn his Profession by his unreproveable and exemplary Conversation . God hath been pleased to take him from us , I do bewail my Loss , and so do many of you yours : But he had done his Work , and is now , I doubt not , taking an Everlasting Rest in the Bosom of his dearest Lord. His Faith let us follow , considering the end of his Conversation . FINIS . 
A60355	----	The souls return to its God, in life, and at death A funeral sermon, preached upon occasion of the death of Mr. John Kent, late of Crouched Friars, who departed this life Decem. 16. 1689. By Samuel Slater, minister of the Gospel. Slater, Samuel, d. 1704. 1690 Approx. 95 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A60355 Wing S3976 ESTC R217893 99829536 99829536 33976 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60355) Transcribed from: (Early English Books Online ; image set 33976) Images scanned from microfilm: (Early English books, 1641-1700 ; 1980:13) The souls return to its God, in life, and at death A funeral sermon, preached upon occasion of the death of Mr. John Kent, late of Crouched Friars, who departed this life Decem. 16. 1689. By Samuel Slater, minister of the Gospel. Slater, Samuel, d. 1704. [32] p. printed for John Dunton at the Black Raven in the Poultry, London : 1690. Signatures: A² B-D⁴ E² . Includes an advertisement. Copy cropped at head, slightly affecting text. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Kent, John, d. 1689 -- Early works to 1800. Funeral sermons -- 17th century. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Rina Kor Sampled and proofread 2003-05 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE Souls Return to its God , IN Life , and at Death . A Funeral Sermon , Preached upon occasion of the Death of Mr. JOHN KENT , Late of Crouched Friars , Who Departed this Life Decem. 16. 1689. By Samuel Slater , Minister of the Gospel . 1 Thes. 4. 14. Them which sleep in Iesus will God bring with him . LONDON , Printed for Iohn Dunton at the Black Raven in the Poultry . 1690. To my Worthy Friend Mrs. MARY KENT . AT your desire this Sermon was preached , and at your repeated desire it is now published . God grant that it may be accompanied , where-ever it shall come , with the Divine Spirit and Blessing , that being so backt and in●…uenced , it may accomplish the thing for which it is thus sent abroad , ●…nd prove a singular means of good to precious and immortal Souls . The hand of that God , before whom it becomes the whole Earth to ●…eep silence , hath made a very great breach upon you , by depriving ●…ou of your dear and affectionate Husband , whose Life was very desirable unto those that were his acquaintance , but much more to ●…ou . The good Lord stand himself in the breach , for he alone is ●…ble to make it up , who out of his infinite fulness is able to sweeten ●…ll our comforts , to supply all our wants , and to fill up all vacancies , ●…nd to do far more abundantly than we can ask or think . It is your wisdom not to stand poring upon your Loss , but to endeavour ●…he turning it into gain : for meat may be fetched out of the eater , ●…nd life out of death ; that which devours our comforts , may feed ●…ur graces . Every thing shall one way or other befriend that person who is indeed a friend to himself . Your Husband is taken from you , and this is heavy upon you , that you shall see his face no more ; yet see carefully to this , that you mourn not as one that hath no hope , rather believing that he is gone to a place of peace , rest and happiness ; gird up the loins of your mind , and by a diligent speedy preparation of your self , make all the haste you can after him , so you shall see him in a better place , and better state , and more than that , you shall see your God and Saviour too in all his glory , which shall reflect a glory upon you . It may be our comfort to think that it is but a little time which you and I , and the rest of the people of God have to mourn in , and to conflict with Enemies and Troubles in ; and if we can through the assistance of grace obtain a Victory over our unruly and imperious lusts , we rows . Make we it our care and labour to get sin out of our hearts and the hand of Infinite Love and Goodness will infallibly wip●… away all tears from our eyes . My hearts desire and prayer t●… God for you and yours , is , that ye may be saved , and so follo●… those blessed Souls that are gone before , and have through Fait●… and Parience enter'd into the possession of those glorious thing●… which are contained in the Promises , and an intimate Communi●… with that God who made them , as that you may be comportioner●… & fellow-sharers with them . Oh that the prevailing Comforter , who●… our dearest Lord sent to his Church , may take up his abode wit●… you , and do that part of his Office to you in the midst of all yo●… disconsolations ! May be direct your feet into the way of peac●… and your hearts into the Love of God , and a patient waiting f●… the coming of our Lord , and the day of your Redemption . T●… Lord himself be your Sun and Shield , give you grace and glory with whatever else he sees good . May be teach you to live holiy and to all well-pleasing , and then enable you to die triumphantly To his grace , guidance and blessing I commend you ; and as I hope 〈◊〉 find you , so I desire to leave you under the healing and refreshing wings of the glorious Sun of Righteousness ; My self remaining , From my Study , Ian. 24. 1690. Yours in our most precious Jesus Samuel Slater . Psalm 116. 7. Return unto thy Rest , O my Soul ! for the Lord hath dealt bountifully with thee . THE words before us are part of a Psalm of Praise ( in which we have reason to conclude David's heart well tun'd , and wound up to an high pitch of Thankfulness ) and therefore may by some be looked upon as somewhat improper for a Funeral Occasion and Solemnity . But for the silencing and satisfaction of such as may so judge ; I shall only say , this was the Scripture , upon which the heart of our deceased Friend and Brother was much set , and in the time of his health he did frequently mention it as the subject of that Sermon which should be Preached after his departure out of this World into an Eternal State ; and if I am not greatly mistaken , it will freely and plentifully afford matter very fit for you to be entertained with at such a time as this : For though when a Child of God dieth , there is just cause of mourning among his Friends and dear Relations , and in the Church of God , of which he was a living Member , not upon his account , who is an unspeakable gainer , but their own , who are sensible of a great loss , yet surely it ought to be such a mourning , as doth not exclude joy as a thing with which it is utterly inconsistent , because we are by the Word of Truth assured , that the day of such an ones death , is better than the day of his birth ; and in the midst of those tears which are shed , there may be triumphs because of a blessed and glorious Victory that is obtained ; and a desired compleat deliverance wrought from all those troubles and pressures which tried his Faith and Patience while a Pilgrim here ; and likewise because then in a more special manner , after all his afflictive wandrings from Mountain to Hill , after all his sinful rambles and excursions , and after all his tedious travels , pursuits and runnings to and fro after Creature-enjoyments and comforts , which did often run faster from him than he could after them , so that he was forced to lie down in sorrow upon the score of his disappointment ; I say , after all this , his Soul doth at death take its flight for the other World , and joyfully returns unto that God with whom it long'd to be , and in whom it shall take up a perfect , undisturbed , and everlasting Rest. There are but two things in the Text which need and call for Explication . Return unto thy rest , O my Soul ! The Question will be , What are we here to understand by Rest ? To which I answer in these three things briefly . First , Some do look upon it as importing a quiet state and condition , after all those tumblings & tossings which he had had ; the hurries of his life caused by the uncertainty and variety of Providences , the many and great afflictions that had been ordered out to him , God had now brought him ad lo●… and take possession . The Waters are asswaged , the Ark is upon firm ground , now , my Soul , go forth ; and offer such a Sacrifice as will be of a sweet savour . Secondly , Others do by Rest understand a still and pacate frame ; He had been before very uneasie , and thereupon unquiet in his Spirit . He had been under great and furious tempests , which had raised much filth and corruption that greatly royl'd him ; while there were fightings without , there were fears within , and those fears did bid defiance to his Faith , & in many Encounters prevailed against it , so that his Soul was dejected and disquieted within him : Now he would have those storms to be laid , and his Soul to return unto that blessed tranquillity and calm which in former times it did enjoy through the comfortable shinings of God upon it . But I shall pass by both these ; therefore Thirdly , Others do here by Rest , understand God himself ; so that when the Psalmist saith , Return unto thy Rest , O my Soul ! his meaning is , Return unto thy God , redi ad illum , apud quem summam invenies tranquillitatem , nempe ad Deum , return to him , namely , to God , with whom thou wilt enjoy thy self as thou wouldest , in whom thou wilt have the greatest peace , and sweetest repose . Thou hast been going to this , and to the other , scattering thy ways ; now , my Soul , give them their last farewel , and go to thy God , for with him it will be better with thee than it is now . As for that other phrase , the Lord hath dealt bountifully with thee ; it is variously rendred . He hath recompensed thee , he hath given thee a reward ; He hath done thee good ; viz. in delivering thee from thine Enemies , from thy dangers , and from thy distresses , and from all thy fears . He hath satisfied thee by granting thy desires , and accomplishing thy hopes ; but I see no just reason why we should leave our own Translation , the Lord hath dealt bountifully with thee . There is nothing else in the words that carrieth in it the least appearance of a difficulty . In them we may take notice of these two parts . First , A gracious persons inviting or calling his Soul home ; calling upon his Soul to leave its idle extravagancy , and to go back to the place from whence it came , to direct its steps or motions to that God with whom it should both be , and love to be . Return unto thy Rest , O my Soul ! Return unto thy God , O my Soul ! Secondly , Here is the Argument he useth for the prevailing with his Soul , and persuading it to steer this holy and blessed course ; for the Lord hath dealt bountifully with thee ; thy Experiences may very well be thy Encouragements . The Doctrines which I shall present you with from hence , are of the same number with the parts ; unto both which I shall speak at this time First Doctrine is this ; A gracious Soul should be glad to think of returning to its God , and often call upon it self to that purpose : Return unto thy Rest , O my Soul ! The second Doctrine is this ; The Experiences that gracious Souls have had of God ; or , his former gracious and bountiful dealings with them , should be a covent and prevailing Argument for their returning unto him . This was the Lord hath dealt bountifully with thee . We shall handle them in their order , and so begin with the former . Doct. 1. A gracious Soul should be glad to think of returning to its God , and call often upon it self to such a blessed purpose . Return unto thy Rest , O my Soul ! Now the very mentioning of a return to God , doth naturally and directly lead us to the consideration of a distance at which the Soul before was from God ; for if there had not been a departure from God , there would not be any need of , nor occasion for a return to him , Ier. 3. 12. Return , thou backsliding Israel , saith the Lord. And again he calls , verse 22. Return , ye backsliding Children , and I will heal your backslidings . They had not walked with God , nor kept close to him , as they were by their duty and interest obliged to have done , but were gone from him : Though they had once come up to him , and went after him in a Wilderness , in a Land that was not sown , yet they drew back again ; kindness would not hold them , nor Covenant , nor the Cords of a man , but back they did draw , yea and that not a little way , but as the Lord himself complained in Ier. 2. 5. They had gone far from him , and walked after vanity , and were become vain : But whither did they go , when they left God ? you may be sure , they changed not for the better ; they went to base Idols , to them that were not Gods , and that was a great way ; they went far from God in going to Pagan Heathenish Idolatry , as those among us are gone far from God , who have renounced the Protestant Religion , and are gone over to the Tents of Antichrist , to Popish Idolatry . Yet for ever to be admired is the Divine mercy and goodness ; those that had gone from God , yea that had gone so exceeding far from him without having any just cause given them for so doing , he was graciously pleased to call back again to himself , Return , O backsliding Children ! so that a return doth speak a distance that is between God and man. Now this distance is to be found in a threefold state , and answerable to that threefold distance there is to be a threefold return ; there is a distance from God at which man stands in a threefold state . 1. In his Unregenerate State. 2. In his Imperfect 3. In his Mortal 1. Men , all men are at a distance from God , during their corrupt and unregenerate state ; those that are in their sins , are , as the Apostle said of the unconverted Ephesians ; Eph. 2. 12. without God in the world ; let them have what they will , never such natural and acquired accomplishments , such friends and relations , such honour and power , such estates and revenues , they have not God ; let them make never so great a figure in the world , they are without God in the world . You that are in your impure naturals , the Servants of sin , under the power and dominion of your lusts ; you that have not been born again , nor quickened by the Divine Spirit , nor made partakers of Grace and Holiness , you are to this day far from God ; you may indeed frequent the Assemblies of the Saints , and walk in an outward Fel●… 〈◊〉 〈◊〉 〈◊〉 external performance o●… commanded duties ; you may sit 〈◊〉 the Table of the Lord : Foolish Virgins had their Lamps , and walked with the Wife . Simon Magus was baptized ; Iudas ▪ received the Sop ; but you never yet came to God : All this amounts to no more than a drawing nigh with your lips , the shadow of an approach , a coming before him 〈◊〉 his People , in pretence and shew , there is nothing of truth and reality , nothing of soundness and honesty in what you do , it is all complement and hypocrisie , for your bearts are far from him . I doubt not but you will easily grant , that those who are bitter and mortal Enemies one to another , are far one from another , though , as to their bodies they may be in the same room , now a state of sin is a state of enmity ; so the Apostle Paul tells us , Rom. 8. 7. The carnal mind is enmity against God ; enmity in the abstract , enmity in the height of it : The carnal mind votes against God , and the carnal heart hates him , and all that bears his Image and Superscription ; it hates his Law , his Government , his Word , his Ways , his People , any thing that savours of God , any one that resembles him . As God doth perfectly hate the carnal mans wickedness ; so doth the carnal man hate Gods holiness , yea all holiness , except it be an holy day of his own making . The unregenerate man cannot endure the splendor of the Sun , no , not so much as the twinkling of a Star : My meaning is , he cannot bear with the perfect holiness of God himself , no , not with the imperfect holiness of his People . Secondly , There is a distance from God in our imperfect state , while we are in our nonage and minority . The gracious Soul is indeed said to be brought nigh ; as you may see in Ephes. 2. 13. Now in Christ Iesus ye Who were sometimes far off , are made nigh by the blood of Christ : So that as ye have it in verse 19. Ye are no more strangers and forreigners , but fellow-citizens of the Saints , and of the houshold of God : You are now some of the family with some of the house ; all those that are sincere Converts , sound Believers , persuaded to be not almost , but altogether Christians , are brought into a near relation to God ; they are his Children , and have a right to go up to his very Throne , and there call him Father , and they are also brought into a near Communion , 1 Iohn 1. 3. That which we have seen and heard , declare we unto you , that ye might have fellowship with us ; and truly our fellowship is with the Father , and with his Son Iesus Christ. And as God hath made it their duty so they do make it their delight to be drawing nigh to him in those Ways which he hath appointed them ; hence they love praying and hearing , Sabbaths and Sacraments , means of grace , and actings of grace ; and many sweet meeting they have with him , and abundance of benefit and advantage they find coming into their Souls by it , Psal. 73. 28. It is good for me to draw near to God , pleasant and profitable ; good as it affords me peace , and good as it promotes my growth ; good as it increaseth my grace , and as it adds to my comfort ; it is every way , and upon all accounts , good to , draw ●…igh to God ; but yet , as near as the Saints themselves are to God , they are not so near to him as they would be , nor as they should be ; and therefore things of the enamoured Spouse , Cant. 1. 4. Draw me , we will run after thee . And the Language of all holy Souls is the very same , for they are not satisfied with , though thankful for what they have , but are , and while here , will be making out after nearer approaches , & still nearer , not only the banquettinghouse-entertainment , Cant. 2. 4. but chamber-fellowship , Cant. 3. 4. and after clearer sights , Shew me thy glory , said Moses ; and after fuller enjoyments . Stay me with flaggons , comfort me with apples : Straw me with them , compass , load me with them ; and as none of them are so full as they would be , so , none of them so fixed as they would be ; they cannot dwell upon God as they would do , but are guilty of wandrings from him , both out of duty , and in it too ; their minds and affections are running away from God , so that they have them to seek while they should be wholly taken up with him ; woful flutterings and rovings are the matter of their frequent and sorrowful complaint . Thirdly , There will be a distance during the time of this their mortal state while they do inhabit the earthly house of this Tabernacle ; so long as the Christian is upon Earth , he is not where he would be , unless it be for work-sake , and for duties-sake ; this is not his own home , but the house of his Pilgrimage ; this is not his Country , but a strange Land ; this is not his rest , for it is polluted , and he is uneasie ; and when he can make his escape , and be upon the wing , and get to Heaven , by raised meditations , flaming affections , and a Gospel-adorning conversation , still he is not there so as he would be , not in such a manner , nor to such a degree . He is not so often there , nor so much there , nor so long there as he would be ; Rara hora , brevis mora . He can get up thither too seldom , and he can abide there too little . He is not wholly and altogether there as he would be : when he hath taken a great deal of pains to winde his Soul up , there are heavy weights that press it down , and so there are miserable , vexatious declensions and descensions ; through weakness the holy Soul cannot mount up to Heaven so strongly , and through wantonness it cannot abide there so constantly as it would ; and besides this , the present state is a state of absence , which the gracious heart doth not like nor approve ; it is grievous and ●…rksom to it , as the wilderness-condition was to Israel , though they had Manna sent them from Heaven , and Water fetched for them out of a Rock , and that following them in a never-failing stream , yet it was but a wilderness , not the Land flowing with Milk and Honey , which they had in the Promise , and in their Hope , 2 Cor. 5. 6. While we are at home in the body , we are absent from the Lord ; we do not enjoy his glorious presence , nor lie in his bosom ; we do walk by faith , and not by sight ; we rejoyce in hope , and not in fruition ; the sights which we have of him , are but as in a glass , darkly , and not face to face : Our enjoyment of him is mediate , we have his tokens , and not those endearing embraces that we would : Yea and while we are absent we are burdened with this load of corruptible flesh , in which we cannot be compleatly happy , and with a 〈◊〉 of sin , the body of death which stinks in our nostrils , and with a load accounts there follows an uneasiness and restlesness of spirit ; verse 2. We gro●… earnestly , desiring to be clothed upon with our house which is from Heaven , to have a Robe of Immortality and Glory put on over this Garment of the body . Thus I have shewn you that there is a distance from the Lord , and that in all men , even the best and most holy , those who have attained to the largest measures , and highest degrees of grace while they are Pilgrims and Strangers here . Now according to this threefold distance from God there is to be a threefold return to him , if ever we would come to the enjoyment of a perfect happiness and rest ; which I shall give up thus to you . First , There is a return to God at the time , and in the work of Conversion , when there is a sanctifying change wrought in a person ; when he is of a Sinner made a Saint , and of an Enemy a Friend of God. This is evident from that speech of our Saviour to Saul , Acts 26. 17 , 18. I do now sen●… thee to the Gentiles , to open their eyes , and to turn them from darkness to light , and from the power of Satan to God , from ignorance to knowledge , from Idolatry and wickedness , to the owning , acknowledging , worshipping an●… serving of God. Converting Grace is the begetting of a Soul to God , th●… bringing of the Prodigal Son to his Father , the reducting of the lost an●… wandering Sheep home to its fold ; and this is the first return ; this is th●… first step ; until this be taken , the Soul is not only far from God , but , whic●… is both its sin and misery , it is going further and further from him : Fo●… every act of sin is a step from God , and a continued course of sin , is a constant departure from him : As men sin against God more and more ; so they do revolt from God more and more ; while they add to sin , they add t●… backslide : But in Conversion there is a returning to him ; this sets fac●… and heart God-ward , and now the feet are guided into the way of peace ▪ Thrice happy you that have thus returned ; this is the beginning of you●… life . As the Father said with joy concerning his returning Prodigal ; This m●… Son was dead , but he is alive ; and this is the beginning of your blessedness ▪ Therefore Peter Preaching to the Jews , told them , Acts 3 26. That unto the●… first God having raised up his Son Iesus , sent him to bless them , in turnin●… away every one of them from their iniquities . Yea , my Friends , whatsoeve●… cheats are put upon you by the Father of Lies , and your own self-deceivin●… hearts , you will never be a blessed people , till you are turned from you●… iniquities , till then you are under guilt and wrath , and a curse ; but a turn●… ing from iniquity , is a returning unto God : The turning you from sin , i●… the breaking down of that middle wall of partition which did before sta●… between God and you : Let me therefore speak to you , O sinners ! in th●… same words that P●…ter used , Acts 3. 19. Repent ye and be converted , th●… your sins may be blotted out , when the times of refreshing shall come from t●… presence of the Lord. Secondly , There is a further return unto God in the actings , exercis●… and increases of grace ; for though there be a turning to God in the fir●… Conversion , yet we must not stop there ; returning to him ought to be th●… ●…earer to morrow , and ●…o nearer and nearer every day . Now , as every ●…ct of sin , is a step from God ; so every act of grace is a step to God. Faith ●…aiseth the Soul above the things that are seen , and mounts it up as upon ●…he wings of an Eagle . Love carrieth the Soul up as in a fiery Chariot , a pure and holy flame , so that it dwelleth in God , and God in it . Ardent and importunate desires are the feet upon which the Soul runs out to God , and followeth hard after him ; and the more the Soul tramples upon the things that are below , and by acts of self-denial goeth out of it self , the more doth it find it self in God : And so it is with reference to the happy additions which it makes to the grace it hath ; the more it grows in grace , the more doth it grow up unto God. All the improvements it makes in grace , are blessed progress●…s in its way to God ; that is indeed going from strength to strength , till it appear before God in Sion , Psal. 84. Oh who is there that considers this , that would be retrograde in his motions ; and languishing and decaying in spirituals ! who would be content to stand at a ●…ay ? who would not be possessed with , and acted by a spirit of holy covetousness , always receiving out of the ●…lness of Christ , and yet always begging ? and while he draws up one Bucket-full , letting down another for more . Remember it , O Christians ? the more you are as by the Spirit of the Lord changed from grace to grace , the more considerable advances you make from lower to higher degrees of holiness ; the more will you be transformed in the spirit of your mind , and changed from glory to glory , the more will you have in you of a Divine Nature , and the more of the Divine Image upon you . In a word , by this means you will come to have a greater conformity and likeness unto God , and so a sweeter communion and intimacy with him . So then this is a further return unto God ; this is a getting nearer and nearer to him ; and truly this should be the work of every day . This is that which we should have in our designs and aims in all the holy duties that we perform , and in all the precious Ordinances upon which we do attend , that by every one of them we may have a lift given us , and he brought more over , and more close to God than we as yet are . Thirdly , There is a return to God at death : So the Royal Preacher tells us , Eccles. 12. 7. The dust shall return to the Earth as it was ; of that it was made , and into that it shall be resolved . When once the Soul leaves it , the body drops into the grave , and there first it putrifies , and at length it crumbles ; but the Spirit shall return unto God that gave it . All the Souls of Men and Women , one and other , both the good and the bad , shall at death be upon their return ; whether with their will , or against it , this must be done : They did at first come from God , when they were formed : he created them , he infused them , he united them to the body , and when that union shall be dissolved , when Death shall u●…ie the knot , and snap the hand asunder , then doth the spirit return to God. The polluted and regenerate Souls of wicked men shall in all their guilt , filth and deformity , ●…eturn to God , that they may from him receive their final and irreversible 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , to be 〈◊〉 〈◊〉 as a 〈◊〉 〈◊〉 malefactors , carried into a dungeon of darkness , the bottomless Pit , where there is unquenchable fire to torment them , but not the least beam of lig●… to comfort and refresh them ; and so they shall be punished with an everlasting destruction from the presence of the Lord , and from the glory of his power ▪ 2. Thes. 1. And the Souls of Saints which have been washed from the●… filthiness in the blood of the Lamb , and had their nature changed , the●… principles made holy , and their beauty perfect through Christs comeline●… put upon them , shall also then return unto God as their reconciled Friend , and everlasting Father , to be by him received gratiously , heartily welcom'd , and put into those glorious Mansion●… which have been designed and prepared for them , in which they shall enjoy God , and in him a perfect happiness without danger or fear of losing either him or it . Our blessed Lord Jesus made way for this return of the Soul to God by his most precious blood , which is pacifying to God , and purifying to man , by it he made peace , such a peace as cannot be broken , and so clear'd the passage , that all the Devils i●… Hell cannot shut it up again . The blessed and Divine Spirit , whom our Saviour promised to send , doth make it his work and business to bring Sou●… back to God by his quickening , renewing and sanctifying grace , and t●… carry them on further and further by fresh influences , assistances and supplies And then when they come to be duly qualified , ready , and meet to be made partakers of the Inheritance of the Saints in light , so that they may be presented before the presence of the Divine glory with exceeding joy , the holy Angels who are now appointed to be ministring Spirits unto them who ar●… the Heirs of Salvation , are sent forth by their tender and ever-loving Father as his Messengers to fetch them home , and as a powerful Guard to convey them safe through the Regions of the Air , and Legions of Devils , into the seat of the blessed , those celestial and sure resting places which their Lord and Head purchased , and hath taken possession of in their names , and now keeps for them . And this is that return which I shall discourse to you abou●… as that which is most proper , because most pertinent and suitable to the present occasion . This is that return which the holy Soul should have much upon its thoughts , and which it ought to desire with longings ; and when th●… time is come , call upon it self to make with all chearful readiness ; and w●… have a very good reason for it in the Text before us , because it is a returning to our rest . There is a sweet and desirable rest which Death brings along with it to the People of God : A rest to the body , that it lays to sleep in th●… chamber of the grave , in the bed of dust , Isa. 57. 1 , 2. The righteous perish , an●… merciful men are taken away ; if you ask from what , he tells you , it is fro●… the evil to come ; if again you ask , what becomes of them ? he tells you●… they go , or enter into peace , and shall rest in their beds , and that out of the reac●… of them who would discompose them , as Iob spake when he was disconten●… because Death was so slow-paced , and came no sooner for him , for if it h●… saith he Io●… 3. 17. then I should have been where the wicked cease from 〈◊〉 ●…ear not the voice of the ●…ressor : But that which is far more and better than that , when Death knocks at the door of a godly man , it brings along with it a rest unto his Soul : Or that I may speak more properly , it brings the Soul to i●… rest ; to the best rest it can have or desire ; viz. a rest in its God , a rest in the Centre , a rest in the arms and bosom of him who is the supreme object of its love , and pleasant for delights . That rest can want nothing to compleat it , which is a rest in Heaven , a rest in God. But in order to the commending to you this return unto God by Death , we will briefly shew these two things . 1. What those things are , from which the Soul doth after Death rest ? 2. What are the properties of that rest , which the holy Soul shall then be put into the possession of ? First then , What are those things which the holy Soul doth after Death rest from ? Unto this I shall answer in these four things . First , There will be a rest from all Conflicts , for then it enters into peace , and is encompast about with it . The life of a Christian here is thoroughout a combating life ; there is not any that flees to Christ as a Saviour , but must , if he would find him so , submit to him as a Lord , and list himself under him as a Captain . Therefore we are expresly commanded to put on the whole Armour of God , and to fight the good fight of Faith , and to endure hardship as the good Souldiers of Jesus Christ. You must not think to live here wholly at ease and in quiet . Christianity is a warfare . No sooner are you reconciled , and made the Friends of God , but others will be enraged , and become desperate , yea implacable Enemies unto you . Great Enemies there are , potent , cruel , and a great many of them . Intestine Enemies , those of our own house , yea nearer yet , those of our own hearts ; and because they are so very near , therefore they are exceeding dangerous . A Legion of lusts which war against the Soul ; who indeed can tell the number of them ? There is fl●…sh which lusteth against the spirit ; sin against grace ; fears , and doubts , and jealousies of God against Faith ; sensual and self-love against the love of God ; and there are forreign Enemies too . Satan and the World ; the World one while undermines the Soul by its flattering promises , and another while batters it with its terrible menaces . Now it fawns with Delilah , anon it frowns like a fury ; and then the Devil , who will never be quiet , at one time he comes forth against the Soul in a disguise , like to an Angel of Light , that he may so deceive and surprize it ; at another time he will appear in his own shape , as ugly and deformed as it is ; for Devils do not know how to blush ; I say , he comes as a Prince of darkness , to carry it captive , and fright it into his Net ; sometimes the Saints find him hissing as a Serpent , and nibbling at their heels , at other times roaring like a Lion , and coming upon them with open mouth , as if he would swallow them at once ; so that what with the one and the other , the sin that dwelleth within , and the Enemies that beset and lay close siege without , the poor Christian is oftentimes weary of his life ; but when Death comes , it puts an end to all this , it takes the Christian and carries him out of the field , and of Salvation , having come off with honour , and obtain'd the Victory , yea , been more than a Conquerour , shall maintain an everlasting Triumph , with their Robes of Glory , and Palms in their hands . When once Death lays them asleep in their graves , the last stroke is struck as to them ; they shall not learn nor prosecute this holy War any more . Secondly , There will be a rest from trouble and sorrow : As there will be no fightings , so no mournings ; as no dangers , so no fighs . This World is a place of trouble , it is full of it . Man is born to trouble , and as it meets him at his birth , so it will accompany him to his grave . When our first Father Adam had once transgressed the Law of his Creation , there was immediately introduc'd a dismal and astonishing change ; the face of the Earth was covered with Briars and Thorns ; and who is there among all the Children of men that hath not his fingers pricked with them ? who is there that can pass thorough this Wilderness without multiplied wounds ? Indeed the same measure is not meted out to all ; every one cannot say , he is plagued all the day long , and chastened every morning , yet there is not one but hath so much as he thinks enough ; yea and , it may be , more too . We are sometimes troubled by those that live about us , Psal. 57. 4. My Soul is among Lions , and I lie even among them that are set on fire , whose teeth are spears and arrows , and their tongues are sharp swords : And we are troubled oftentimes by those that live with us , Micah 7. 6. The Son dishonoureth his Father , and the Daughter her Mother ; the Daughter-in-law riseth up against her Mother-in-law ; a man's Enemies are those of his own house . How usual a thing is it to see and hear of persons greatly afflicted by their friends and acquaintance ; Caesar by Brutus , David by Achitophel , Christ by a Iudas , one of his own Discipl●…s ; nay , by our near Relations , those that came out of our bowels , rise up against us , and work our ruine ? How many are there that have Vipers and vexations in their bosoms ? one a treacherous Delilah , another a flouting Michal ; their very Beds are strawed with Thorns , so that they lie uneasie , and in the morning rise up with aking heads and hearts . Nay , to come nearer yet , how many in the World are their own tormentors , and carry , as if they made it their business and sport to trouble themselves , by their sollicitous and carking cares , and by their melancholick apprehensions and thoughts , upon which they sit brooding , and hatch an hundred Monsters to their own affrightment , and by their unbelieving fears , whereby they affront the Veracity of God , and question such a Covenant as is everlasting , ordered in all things and sure , and such Promises as are firm like Mountains of Brass , Yea and Amen ; and also by their vain janglings , and peevish quarrels which they raise without any sense or reason ? In short , some have a great deal of trouble in the flesh , and others have a great deal more in the spirit , and not a few in both , and so are in a place where two Seas meet , so that all the waves and billows go over them . But when a Saint dieth , all is over , the Winter is past , the Rain is over and gone , and he is at rest from not one thing left to trouble him : Everlasting joy shall be upon his head , but sorrow and sighing shall flee away ; there shall not then be one single tear left upon his cheek , no nor the least thing that should be the cause of it . As the wicked mans jollity doth at death end in an extremity of anguish , so at death the godly mans troubles shall end in a fulness of joy . Thirdly , There will also be a rest from all weariness and toilsom labour . Man had work to do in his state of Innocency , being then put into the Garden to dress it , and to keep it , Gen. 2. 15. But tedious labour came in upon the fall , was the fruit and punishment of sin ; it was not till after that he was to eat his bread in the sweat of his brows ; but that is the burden bound upon us in our lapsed and degenerate condition , which we cannot shake off . We must all take a great deal of pains , not only she that grindeth at the Mill , but he too that sitteth upon the Throne . Earth is not to be got by idleness ; Solomon tells us , The sluggard shall be clothed with raggs ; and surely then , Heaven is not to be got without pains : It will not drop into mens laps while they sleep ; it was wont to suffer violence , and sure its price is not so much fallen , as that now it should come for nothing . It is true , there are gracious influences and assistances from God , but there is required iudustry and utmost diligence of man. It is God that worketh both to will and to do of his own good pleasure ; but notwithstanding that ; nay , because of that man is obliged and concerned to work out his Salvation with fear and trembling . Many there are that pretend to Religion ; and usurp the name of Christians , which belongs no more to them , than that of Man to a Monkey , and bless themselves in a vain confidence of coming to Heaven with less a do , but as great safety as the best and most precise , and so spend their days in mirth and jollity ; in s●…h and sensuality , but they shall find themselves mistaken , and to have run away with a Lye in their right hand . Those that are truly gracious , can and will from their own daily experience , tell you , that it is no easie matter to be a Christian , and to walk with God in an holy close Communion , and to live in the World according to the Law of the New Creature . It doth cost such an one a great deal more than I can tell you to raise his heart , and get it up to a spiritual holy frame fit to attend upon God in an Ordinance , or to approach him in a duty , and it stands him in full out as much to preserve it in such a frame when it is once in it , and to prevent its going down again after it hath been wound up . Heart-raising , and heart-fixing , are two works of no mean difficulty , too hard indeed for a Child of God , when at his best , if taken alone . We labour , saith the Apostle , that whether present or absent , we may be accepted of him , 2 Cor. 5. 9. As they were ambitious of it , so they were industrious . But , Rev. 14. 13. A voice from Heaven said , Blessed are the dead that die in the Lord ; yea , saith the Spirit , that they may rest from their labours , and their works do follow them : There is no idleness in Heaven , but constant action , but such action as is rest ; no labouring to sweat or weariness , but reaping the fruit of of his name , and admiring of his mercy , contemplating his glory , and living in his joy . Lastly , and which is yet more , There will be a rest from all desire . It is a very good observation which that excellent Divine Mr. Ioseph Symmonds , who is now with God , made upon that expression of holy Asaph , Psal. 73. 25. Whom have I in Heaven but thee ? and there is none upon Earth that I desire beside thee . Heaven is the place of having , but Earth is the place of desiring . And indeed so it is ; while the poor Saint is upon Earth , his wants are so many , and his necessities so great , that he is abundantly more in his desires than he is in his attainments . I have not already attained , saith Paul , neither am I already perfect ; O that I might know him ! O that I might apprehend that for which I am apprehended of Christ ! O that by any means I might attain to the resurrection of the dead ! I forget that which is behind , and reach forth to that which is before , and press on toward the mark ; and there is the same spirit of faith , and love , and desire , and longing in all those that have past through the new birth . Attainments in many of them are little and low , but in all of them desires are high . And though these desires are exceeding good , yet they are very painful , as ●…arp hunger is to an almost starved creature . How uneasie is a longing Woman ! it makes her sick at the very heart , not seldom causeth a faintness and swoonings , and puts her into a great discomposure throughout . So do the desires of a longing Saint ; too too often he over-looks , and pays not unto God due acknowledgments for , nor doth he himself tast the sweetness , and take the comfort of what he hath , because he cannot as yet get what he wants . Oh how much doth such an one hasten after a deliverance from sin ! How eagerly doth he thirst for increases of grace ! How doth he aspire to an holy fixation of mind , free from those avocations and diversions which afflict him ! And as the hunted , parched Hart panteth after the Water-brooks , so doth his Soul pant after the Living God , and an intimate unbroken Communion with him ; and it is even sick with love and longings , because it finds not what it thus seeks . It doth hardly enjoy it self , because it hath not those enjoyments that it would . But when once Death hath done its work upon him , there is a rest from these things too ; not because the Souls love is in the least cool'd and abated , for then it is perfected , and raised up to the purest , hottest and highest flame , in which it shall everlastingly continue ; but because it hath plenary fruition of that which it loves , of all which it loves . While the gracious Soul is here in the body , it hath its sallyings out , its earnest reaches , and lofty flights : Oh that it were so and so ! Thus poor Iob , as you have it in Iob 29 ▪ v. 2 , &c. O that I were as in months past , as in the days when God preserved me ; when his Candle shined upon my head , and when by his light I walked thorough darkness , when the secret of God was upon my Tabernacle , when the Almighty was yet with me ! So , O that it were with me as sometimes I have found it ! O that it were with me as it is with such an one , and such an God more , and love him more , and live him more ! But when the Soul comes to Heaven , it takes the place appointed and prepared for it , and there it sits down at ease , because it is where it would be , and as it would be . There is no desire , because a compleat satisfaction , Psal. 17. ult . As for me , I will behold thy face in righteousness , I shall be satisfied when I awake with thy likeness : There desires are turned into , and swallowed up of delights . There is indeed in glorified Souls a natural desire of the resurrection of their bodies , and a reunion to them , but that desire is no impairing of their happiness , not in the least afflictive , because moderate and rightly tempered , and sweetened with a full assurance that it shall be done at the time appointed by the Father : And in the mean while they are abundantly pleas'd , having a fulness of joy in the vision and fruition of God , Father , Son and Spirit , who is to them infinitely better than the body can be . Come we now to the next thing propounded ; viz. the properties of that rest into which the holy Soul doth enter after death , or what kind of rest it is ; and that I shall endeavour to shew you in these three particulars . First , It is a compleat rest , every way perfect , there is not any thing wanting thereunto . There is indeed a sweet and blessed rest which those have here in this life , who come to Christ , and make a believing closure upon the terms propounded in the Gospel ; though they have not the rest of the World , yet they have a rest in the World , and that in the midst of concussions and confusions , when they are tumbled and toss'd up and down , they have a rest out of their Enemies reach : This our dear Lord and Saviour hath promised , and he cannot but be as good as his word , Mat. 11. 28. Come unto me all ye that labour and are heavy laden , and I will give you rest ; not only a right to it , but the possession of it ; that which they could not meet with before , neither in themselves , nor in the creature , they meet with in him ; as the Dove that could find no place for the sole of its foot when it was abroad , as the Raven could , that would light and feed upon Carrion , the dead carcasses floating upon the surface of the waters , yet it found rest in the Ark upon its return to it . Those that before were through the stingings of Conscience , and the apprehensions of Divine wrath , and impending Judgments as persons upon a Rack , are through the sprinklings of the blood of the Covenant upon them , and the sealings and witnessings of the Spirit within them as in a Bed of Down or Roses : Those wounds that formerly smarted , are graciously healed , and their Agonies are over , unless they cause new ones by their foolishness ; but for all this , here aliquid deest , something is wanting , as well as something amiss . Paul in 1 Thes. 3. 10. speaks of something that was lacking in their Faith , and truly the same may be affirmed of the best improved , and most grown Saints on this side of Heaven , that there is something lacking in their Faith , yea and in their Love , and in their Humility , and Meekness , and Patience , and in all the graces that have been by the blessed Spirit of God wrought in them . And we may be sure of this , that as long as there is something lacking in the grace , there will be something not be arrived at a perfect state . But after death all these wants will be supplied , and all these defects made up , there will be no vacancy in the Soul , nothing lacking , then that which is perfect will be come , and so that which is imperfect shall be done away , and hereupon that rest which the Soul shall have when it comes to Heaven , will be greater and fuller than that which it had when it first came to Christ , or all the while that it lived a sojourner in the World , there will be perfect holiness , and by consequence there will be a perfect happiness . God will not in any thing be behind hand with his people , or wanting to them , there they are continually before the Throne of God , always in his presence , and David tells us , Psal. 16. 11. That in his presence there is fulness of joy , and a fulness of joy doth necessarily imply and carry along with it , a fulness of rest and that which followeth hereupon . Secondly , It is an undisturbed rest . Here our peace is oftentimes broken , and our rest is gone . It is said of Ahasuerus , that he could not sleep , his sleep fled away from him , he did all that in him lay to compose himself , he would gladly have slept , but he could not . So it is Spiritually with the Saints themselves , their rest fleeth from them . Sometimes they break their own rest , Psal. 38. There is no rest in my bones because of my sin , and as there was none in his bones , so none in his flesh , and none in his Spirit ; and sometimes God breaks their rest , one while he gives them rest round about , at another time he makes them fear round abou●… , Iob 7. 13 , 14. When I say my Bed shall comfort me , my Couch shall ease my complaint , then thou scarest me with Dreams and terrifiest me with Visions . Oh the dismal thoughts that some good people have in the night , they lie down with holy and gracious thoughts , with believing thoughts , with God admiring thoughts but in their sleep they have Vain , Absurd , Defiling and Disquieting thoughts ; so that they wake in an affright , and as the Psalmist , tells us , sometimes sorrow endures for a night , and joy comes in the morning . So experience tells us that at other times joy endures for a day , and sorrow comes in the Evening . The bright and comfortable sun sets in a dark Cloud . David reckoned without his host when in Psal. 30. he thought his Mountain stood strong , his State of Peace and Prosperity was firm and unalterable , so that he should never be moved , that he should never more feel what broken bones meant , nor be any more hunted by his enemy as a Partridge upon the Mountains , nor be again smitten and almost consumed by the blow of the Divine hand , nor have his moisture turned into the drought of Summer . But he was quickly convinced of his mistake , God hid his face and he was troubled . So troubled as that he was at his wits end , almost beside himself , both Counsel and Courage failed him . But now when once the Soul comes to Heaven , there shall be nothing of a disturbance , no such inroads made upon its peace , but a perpetual Serenity and Calm , a clear Sun-shine without any Eclipse or Clouds , or Overcastings . No hiding of the face of God , no damp upon the Soul. No frown without , no fear an holy reception , no anger in God to obstruct and stop his gracious communication . God will be continually giving out of himself and the Soul shall be continually taking in . The glorified Soul shall be always full up to the brim , and as God shall please according to the exceeding riches of his grace and kindness to dart forth new beams and rays of his glory , so he will strengthen the eye that it shall behold them with inconceivable delight and pleasure , as he shall please to open his hand of Love , so he will widen the Vessel , and inlarge its capacity . Thirdly , It will be an everlasting rest , as it knows no disturbance , so no end . The Soul for certain shall not sleep , as some have fondly and foolishly imagined , the body indeed doth , that enjoys a sweet sleep in its bed , of dust , where it lies in Jesus , for death hath not broken the Union between it and Christ , 1 Thes. 4. 14. Them which sleep in Iesus shall God bring with him . But the Soul sleeps not , it is not suitable to the nature of it , it meets with enough to keep it awake . Yea , it will be so far from sleeping , as that it shall not so much as wink , for it shall not know any such thing as lassitude or weariness . It shall be continually acting , and that with Strength and Vigour , to the utmost of its power , and yet not be tyred by those actings . The bow shall be always bent , yet not hereupon grow a Slug , but abide in strength . But though the Soul shall never sleep , yet it shall always rest , when it is once entered into it , it shall abide and never come out more ; there are , as you have heard from the Word , pleasures for evermore , and therefore there shall be rest for evermore . O Eternity , Eternity , its length is not to be measured , but its weight and importance to be seriously consider'd , that is the sweet ingredient in the joys above , and that the Gall which is put into the Cup of trembling and astonishment below ; the damned in Hell shall be in everlasting misery , their worm dieth not , and the glorified Souls shall have an everlasting felicity . Let us apply to this those sweet expressions which we find in Rev. 7. 15 , 16 , 17. They are before the Throne of God , as Heavens Courtiers and Favourites whom the King of Kings loves to look upon . They serve him day and night in his Temple . They shall be altogether taken up with God , their whole business and employment shall be about God. And he that sits upon the throne shall dwell among them . And there cannot be better Company , none so good . His presence is enough alone , they shall hunger no more , neither thirst any more . It is impossible they should be hungry who are at such a feast , or thirst , who have not only their Cups running over , but are continually refreshing and bathing themselves in a River of pleasure and of life , clear as Christal , which proceeds out of the Throne of God and of the Lamb , neither shall the Sun light on them nor any beat , there shall be beams to refresh them , but none to scorch them . Nothing that shall render them faint or uneasy . For the Lamb which is in the midst of the Throne shall feed them . He loves to do it , and he will be sure to give them the best , and with a large liberal hand , and shall lead them to fountains of living water , all fresh and pure , and at the first hand , and God removed all sorrow from their hearts , if there be not a tear , then not a sig●… no , nor a sad thought , and further you may be also sure , that since God do●… with his own gracious hand , wipe away all their tears , none of them sha●… return , nor shall any new ones succeed and come in the room of the forme●… a tear shall not be found in the eye , nor upon the cheek , throughout all ete●… nity . Thus have I done what I promised as to the first Doctrine , the us●… whereof I shall defer until I have spoken to the second Doctrine , and then shall make some short application of them both together . Now that Doctrin●… as was said before , will arise from the reason of Davids calling upon his Soul 〈◊〉 return unto its rest , or if you please , from the argument and motive he useth f●… the perswading it so to do , taken from Gods former providences and gra●… ous dispensations towards him . For the Lord hath dealt bountifully w●… thee . Which is such an argument as doth become every Saint , every one 〈◊〉 his Children ; for upon them all he hath shewn and magnified his mer●… The Doctrine shall be this . Doct. 2. Gods dealing bountifully with a Soul should be a powerful a●… cogent argument with it , for its return to him . It doth carry a great d●… of weight and reason in it , and it should come with a proportionable streng●… upon the Soul. It should be effectual . It should endear him to us , and hig●… ly commend him , and accordingly draw us to him , and inflame our desi●… and longings after an immediate communion more and more . If men w●… but give themselves leave to consider and w●…igh all things in a just ballan●… they will find and be constrained to acknowledge that there is no solid 〈◊〉 sufficient reason , nay not so much as the shadow of a reason in all Go●… carriages to his people , why any one should go away from him . Therefo●… when upon the subducting of many of his common hearers , our Savio●… propounded to his Disciples this Question , Will ye also go away ? Peter 〈◊〉 the name of the rest made this reply , Lord , to whom shall we go ? We are well as we are , find such Love and Sweetness , and good entertainment w●… thee , that we do not know in all the world where we can mend our selv●… where we shall be better , nay where we may be so well ; for with thee al●… are the words of eternal life . And as there is no reason why any should go 〈◊〉 way from him , so in case any have been so foolish , and imprudent , and en●… mies to themselves , as to go away , there is no reason at all why they sh●… stay away . Indeed if such deserters do return , it must be with shame a●… blushing : And that they may thank their former folly for , they had 〈◊〉 thousand times better come to shame than not come to God. But as was sa●… there is no reason for their staying away altogether , Ier. 2. 31. O Gene●… tion , see the word of the Lord , have I been a wilderness unto Israel , or a L●… of darkness ? wherefore say my people , VVe are Lords , we will come no more un●… thee ? How now Israel , what is the meaning of this language ? why have y●… taken up such an hasty resolution ? What is it that doth displease yo●… Wherein have I offended you ? charge me if you can ; what have I 〈◊〉 or what have I done , what cause I have given you ? What , will you co●… ter ? In this case sinners must be speechless , or they will not be able to say any thing to purpose : Whereas on the other side , there is a great deal of reason why those that have gone from him should return to him . Assoon as ever the Prodigal came to himself he thought it his best and wisest course to go to his Father . And there is also highest reason why those that live here in his love and fear , should desire to go from hence that they may live with him in his Kingdom and Glory . In the remainder of this discourse I shall speak only concerning the Souls return to God at death , and its willing and chearful readiness so to do . Christians , let me suppose you standing upon the Worlds higher ground , having the Sun of prosperity shining upon your Tabernacle , with waters of a full Cup wrung out unto you . Let your conditions here be never so full and pleasant , your life never so sweet , not made up of nights of trouble and months of vanity , but all good and halcyon ; let your enjoyments be never so abounding , and your Communion with God never so close and intimate ; though your peace be as a River , and your righteousness in the delightful fruits thereof as the Waves of the Sea , yet this should not glue and fasten you to the World ; in the midst of all this your heart should be weaned , and willing to be gone , as knowing this is not your rest . Peter is looked upon as forgetting himself when upon the transfiguration of Christ , he said , Lord it is good to be here , if thou wilt let us make here three Tabernacles , &c. Where saith one , there are plura absurda quam verba , more absurdities than there are words . Paul that had been in the third Heaven was not for building but for the pulling down and dissolving of the Tabernacle . Nay the comfortable enjoyments which you have now , and Gods dealing bountifully with you at present both in temporals andSpirituals , should make you willing and desirous to be gone , that you may know what the best will be , whensoever God is pleased to call for you , and by that grim Messenger Death , saith , come up hither , you should with gladness , and rejoycing say , Go my Soul , make no tarrying , shew no lothness , but with a smile and holy transport take thy last farewel of all these Earthly Friends and Enjoyments , of all these sublunary drossie delights , and welcom the Messenger that is sent for thee ; though he should handle thy body roughly , yet let patience have its perfect work , and take it kindly , because thou shalt return to thy rest , and quickly be with that God from whom thou didst first come , whose face thou shalt behold in righteousness . Now that gracious and bountiful dealing which you have found at his hand all the time that you have spent in the world , notwithstanding your ill deservings and unanswerable walkings may very well contribute greatly to this willingness , and be a mighty encouragement ; as they do strongly oblige you to duty here , so they should do more than reconcile you to a departure hence . That , I hope , will appear evidently to you upon a threefold account . First , This bountiful dealing of God with you is a plain and evident demonstration of that fulness , which is in him ; by the liberality of his hand , you may judge something of the greatness of his stock ; Who is a God like what a blessed exchange do you make when you come to die ! You leave a company of broken Cisterns , that are little , and leaking , can hold no water , but frequently fail your expectations , and leave you at that loss they find you in , and then you go to a living Fountain , that is ever full and overflowing : You go out of an earthly Clay Cottage , which is crazy and tottering , and the keeping of it in repair puts you to a great deal of trouble and charge , and when you have done your utmost , it must tumble , and then you take possession of an house not made with hands , eternal in the Heavens , whose builder and maker is God , and which was by him made for the place of his everlasting residence , the habitation of his holiness and glory ; so that by all you part with here , you will be no losers , but change unspeakably to your advantage . Are there any of you that have got good hope through grace , that have had your Faith of Adherence crowned with that of Assurance ? one would rationally conclude you as willing to go to Heaven as Israel was to see Egypt upon their backs , which had been to them an house of bondage and great servitude , or to make haste through an howling and inhospitable Wilderness , that they might come to a Canaan , a Land of desire , flowing with Milk and Honey . I beseech you , Christians , seriously to reflect upon things that are past , and consider what doth now come from God , what you have received since you did accept and embrace an offered Iesus , and what you are still receiving . How many common mercies , than the least of which you are less ; and how many special mercies upon which you may read Love : you are not able to number them , being more than the hairs upon your heads . How many messages of peace have been brought to you by his Ministers and Spirit ? How many comfortable Answers hath he given ? so that you have been constrained to say , He hath not turned away your prayer , nor his mercy from you ! How many rich tokens hath he blest you with , every one of greater value than an Orient Pearl , or glistering Diamond ? How many marks of Covenant-favour hath he set upon you ! In short , how often and how greatly hath he made your Souls to rejoyce , and your Hearts to leap within you ! and then how well may you argue thus with your selves , If there be so much coming from God , what is there in God ? If there be such conveyances made by the Pipes of Ordinances and Duties , what is there in him , in whom are all my Springs ? If messages be so delicious , what are the closest embraces ? If there be such beams at a distance , such comfortable beams and vital influences communicated in this state of absence , what light and life , what beauty and glory is there in the Eternal Sun ! Secondly , From this bountiful dealing of God with you , you may argue to his liberality , and the singular pleasure which he takes in giving forth of that his fulness to his People , which is infinitely beyond the delight of the most affectionate Mother in drawing her full and pained Breast to her sucking and smiling Infant . Death , it is true , will carry you from all your enjoyments in this World , it will strip you to your skins , and not so much you do now taste the greatest sweetness , and from which you fetch your greatest comfort : You must shake hands with faithful Friends , dearest Relations , and Possessions ; your places and preferments , your worldly honours and preheminences will know you no more . If a man die , saith Iob , shall he live again ? Yes , he shall , but not in the same place , not in the same state , not to the same ends and purposes that he did before . But what of all that ? if you be such as you ought to be , and mind that for which you were sent hither , you shall at death go directly to him who is able to do for you far more abundantly than all these things could do , and to supply all your needs according to his riches in glory ; and since he is able , you may by the sufficient warrant both of his Promise , and your own Experiences , say , I am sure also that he will do it . That God who hath been so good , so exceeding good to you here , you have no reason to question but he will be as good to you there . You have seen how mindful he is of his Covenant , and faithful to his Promises , & how much his heart is set upon your good , & his name is , I am ; though the Heavens wax old like a garment , and shall be chang'd as a Vesture , yet he is always the same , without any variableness or shadow of turning , as great as ever , as full as ever , yea and as good as ever . It is not strange that good old Iacob , and all his family were forward to go into Egypt , when Ioseph , who had already been so kind to them , sent this encouraging invitation , Come to me , for I will give you the good of the Land of Egypt , and you shall eat the fat of the Land ; regard not your stuff , for the good of all the Land of Egypt is before you . Oh! saith the Text , when they had told him all the words of Joseph , and when he saw the Waggons which Joseph had sent to carry him , his spirit revived , and he said , It is enough , Joseph is yet alive , I will go and see him , Gen. 45. 27 , 28. How much more may you be of the same mind ? how much more readily may you set up your Sail for the other World , when God saith , Come , my Son , my Daughter , come away , come to me , regard not your stuff , all the good of Heaven is before you ? And when you see the Messenger that must carry you hence , you may take Heart , this may be , as they are wont to say , a lightning before death ; my God is still alive , and my Saviour still alive , and he lives for evermore , I will go and see him , and live with him ; I can tell what he is , I am sure he hath been a loving God to me , and that he delighteth in mercy . I have many and many a time tasted that he is gracious , and therefore I will not fear him now : Since mercy and goodness have followed me all the days of my life , I will dwell in the house of the Lord for ever : What though I am going to another world , yet I shall be with the same God ; and blessed are they that dwell in his house , for they are still praising . Heaven , whither I am to go , is filled with glory and admiration , and rings with Allelujahs . And then , which follows hereupon , Thirdly , These bountiful dealings of God with his people are a very firm and solid foundation upon which they may without fear build their comfortable hopes and expectations for Eternity . Mercies to such are like pay the debts she owed , and upon the rest she was to live . So in mercies which you receive from God , there is the mercy it self to answer the present occasion , to discharge the present expence , and then there is the experience to live upon for the future . Thus the Saints have argued from Gods former dealings with them to his further dealings with them . So David did , 1 Sam. 17. 37. The Lord that delivered me from the paw of the Lion , and out of the Paw of the Bear , he will deliver me out of the hand of this Philistine . And such were the noble and heroick actings of Pauls faith , he having received the same Spirit of Faith , and being at that time under the like influence , 2 Cor. 1. 9 , 10. We had the Sentence of death in our selves , that we should not trust in our selves , but in God which raiseth the dead , who delivered us from so great a death , and doth deliver ; in whom we trust , that he will yet deliver . And the like we meet with in Psal. 23. 5 , 6. Thou preparest a Table before me in the presence of mine enemies , thou anointest mine head with Oyl , my Cup runneth over . But possibly , David , this will not last , God hath done all for thee that he intends , he will now stay his hand , nay but saith he , I am certain that he will not . Surely mercy and goodness shall follow me all the days of my life . Thus they have argued unto further mercies in time , and you may take a further reach and argue from your present experiences to mercies for Eternity , Psal. 84. 11. The Lord God is a Sun and a Shield . That our sense speaks him to be . We are now refreshed with his beams , and secured by his shadow , but what will he be , and what will he do ? Let faith answer , he will give grace and glory . Grace enough for time , and glory enough for ever . Grace to enable us for our duties , glory to satisfy our desires . Grace to fit us for glory , and glory to Compleat and Crown our Grace . These are the proper arguings of faith , and exceeding strong in the hand of a true Believer , the premises are Gods own , and the conclusion drawn from them is undeniable . He is a loving Father to me in this World , and he will be so in the next too . He that now is a fountain opened , sending forth such precious and plentiful Streams , will not then prove a Spring shut up and a Fountain sealed . He that affords me such large Clusters while I am in the wilderness , will not starve nor stint me when I come to Heaven . He that feeds me with Manna here will never grudge me the Honey and Milk of the Land of promise . Certainly I shall not there enjoy least where according to the promise I look for most , my God will then do far more abundantly than I am now able to ask or think . These present bountiful dispensations of God to his people are great grounds of high expectations , if we consider , First , While the People of God are here they are in their Non-age and Minority . There is an apparent and sensible difference between them . In their growth , some are as Cedars , others but Shrubs ; and in their strength some are as mighty men to run a race , others can hardly draw their Leg●… after them . A great deal of difference there is in their knowledge and in their Grace , but both one and other are under age ; but when God doth come by Children home to Heaven , they are arrived at their ripeness of years . Now if they receive so much from God as they do , and are maintained at such a rate while they are Children , what is it that God designs them for , what is it that he will bestow upon them at last ? When you see young ones brought up in Splendor and Bravery , you immediately conclude them to be some great Persons Children , and that they shall have a great Estate , and that something is intended for them suitable to their garb and education . Take your measures from the pains that God takes with his people now , and the cost he is at upon them , and then judge what he hath in his heart and purpose concerning them , when that which is perfect shall come , that which is imperfect shall be done away , 1 Cor. 13. 10. When the eye is fully strengthened there shall be no more use of a Glass to see in , which gives but a dark sight . When the heir comes to understand how to mannage his Estate , he shall be put into possession of the whole . So when once the Saints come to be perfected in themselves , all imperfections shall be removed from their enjoyments . When once they come to be fit for great things they shall be sure to have them ; the inheritance of the Saints in light shall be given them when meet to be made partakers of it . The marriage of the Lamb will come when the B●…ide hath made her self ready ; and the far more exceeding and eternal weight of glory will be laid on when the shoulder is in a Capacity of bearing it . Secondly , In this life the Children of God are fitting for the enjoyment of that which God intend●… them . This life is not a season for a full possession , but for the bringing them into a due preparation . And accordingly here they have only their allowances because as yet they are not fit for more . You read in Esth. 2. 9. That when E●…ther was brought to the Custody of Hegai the Keeper of the VVomen , she had the things given her for purification , with all that belonged to her , and seven Maidens that were meet to be given her . All that was suitable to that State , and no more . It was not before her being throughly prepared , purified , and presented to King Ahasuerus and by him accepted and chosen to be his Wife , that she had the Crown set upon her head , and the Robes and Ensigns of Majesty given her , which were suitable to her advancement and Royal State. Come , Christians , you have now no cause of murmuring and discontent , but of grateful acknowledgements and admirings , God is exceeding gracious , you receive very much , and are daily laden with his benefits ; there are blessed allowances which he is pleased to make unto you , such as are suitable to your present condition , day unto day sheweth hislove , and night unto night his faithfulness , what is the report , what the account that you are obliged to give of him ? Must you not say that you have enough to support you under all your burdens , when they are most heavy , enough to maintain you at your work , and to carry you thorough it when most difficult , and also enough to sweeten your bitterest afflictions to you , and such beams of light breaking in upon you , that you can walk thorough darkness , and comfortably proceed in your by God , which will prepare you for the Crown of Life and Righteousness , which God the Righteous Judge shall give unto you at that day , and make you meet for the Throne of Glory , unto which you shall be advanced , so that you may become it , and fit you for the presence of God , that you may be brought into it with exceeding joy , that you may be able to bear his presence without terrour and trembling , and he to bear you in his presence , without hatred and loathing . In a word , you have that now afforded you by God , which may suit you both to the place , and company , and employment , so that when you come there , there may be an amicable agreement , and perfect harmony , without any thing of jarring and discord , that you may not be weary of Heaven , nor Heaven of you . And do you seriously consider how much this stands God in ? what abundance of cost he is at for your preparation , and what a great deal of pains he takes with you in order thereunto ; which clearly shews it to be no small or inconsiderable thing which he hath in his everlasting love and kindness designed you for ? The beauty of the Wedding Garment , which every one of the Guests must have on in order to his acceptance , doth loudly proclaim the greatness of the Solemnity , and the splendor of the Entertainment ; and when once full preparation is made in the Soul , full possession shall be given to it . When once the Vessel is thoroughly cleansed , it shall be filled up to the brim . When once the Divine Spirit hath made you meet , you shall receive the Inheritance of the Saints in Light , Matth. 25. 10. The Bridegroom came , and they that were ready went in with him to the Marriage , and the door was shut . Thirdly , Consider what that life is which God will have his People to live while they are here in the world ; viz. the life of Faith ; so the Lord himself hath told us , Hab. 2. 4. Behold his Soul which is lifted up is not upright in him , but the just shall live by his faith . And this must be at all times , and in all conditions ; not only when it is with us as it was then , when Caldeans , mighty and cruel Enemies are in the Land , but when they are not ; when we have Enemies under our feet , and fulness in our hands , 2 Cor. 5. 7. We , saith the Apostle , walk by faith , and net by sight ; faith leads , faith expects , faith supports , faith comforts . Thus it is with all the Saints ; therefore he speaks in the plural number , we , meaning both himself and all the followers of the Lamb ; and of himself he particularly tells us , Gal. 2. 20. I am crucified with Christ , nevertheless I live , yet not I , but Christ liveth in me ; and the life which I now live in the flesh , I live by the faith of the Son of God , who loved me , and gave himself for me . Christ lived in him ; all his life came from Christ ; he was the Author and Principle of it ; he both breathed and maintains it ; he it is that quickens me , acts me , moves me how and whither he pleaseth ; and whatever that life be which I shall live hereafter , that life which I now live , in this world , in this mortal body and state , I live it by the faith of Christ , in whom I have both righteousness , and life , and strength ; for he is , and he is to me all in all . And so it is with all the sense , more by hope than by having ; and yet this present and imperfect life is an exceeding excellent and noble life : It is as much above the life of the most rational man in the world , who is a stranger to the grace of faith , as the life of such a man is above the life of a brute ; it brings in to him far more sweetness and pleasure : Hence it is that in the Scripture you read of peace in believing , and of the joys of faith , with which those which the sensualist doth enjoy , are not worthy to be compared , for his peace is but the product of a delusion , his joy as the crackling of thorns under a pot ; but this is peace which passeth all understanding , Phil. 4. 7. and this joy such as ●…s unspeakable and full of glory , 1 Pet. 1. 8. It is too big for words , it hath ●…n it something of the heavenly glory : It is such a joy as doth ravish the Soul , it sometimes puts it into an e●…stasie , it fills it up to the height , so that there was one cried out like a man opprest under the weight of it , Stay thy ●…and , Lord , stay thy hand , for I can hold no more . Now if there be such abounding delights brought in by the hand of faith , what beams of light and glory will the eye of sight let in to the glorified Soul ? If there be such consolations springing , such holy raptures caused from and by that good ●…ews that faith brings from that far Countrey , when it hath but a Pisgah ●…ght , and that in a Wilderness , and can but peep within the Veil , what will ●…he blessed fruits of a clear Vision and compleat Fruition be , when once the ●…oly Soul is after a long and tedious Journey happily arrived there , and hath ●…ee liberty to walk up and down in the length and breadth of that good ●…and , and to take its fill continually of all that it affords ? But once more . Fourthly and lastly , Here Gods communications and lettings out of him●…f to his People , are correspondent with , and managed in such a way and ●…nner as shall be pursuant of his purpose and design of keeping them , as in 〈◊〉 well-liking and thriving state , so in a longing frame ; as to preserve their ●…irits , and promote their growth , so to maintain their desires in strength ●…d vigour , and also to whet and raise them up to an higher and higher ●…itch . The perfection which our heavenly Father doth intend the dearest ●…f his Children while they are here , consisteth more in the sincerity of ●…eir hearts , and in the fervency of their earnest and industrious desires , ●…an in their actual attainments . Come , Christians , what report can you ●…ake ? what account can you give of your selves ? do not you find that this 〈◊〉 the language , and these the breathings of your Souls ? O that I might ●…ow God more , and come to all the riches of the full assurance of understand●…g , to the acknowledgment of the mystery of God , and of the Father , and of ●…rist , Col. 2. 2. Oh that I might love him more ! that this lukewarm , ●…ld , frozen , Icy heart , might burn within me , and be all on a flame ! Oh ●…at I might fear him more , not with a base , servile and slavish fear , but a ●…l and godly one , & pay him such a reverence as is his due , & he receives ●…om the glorious Seraphims above , and the spirits of just men there made ●…rfect ! Oh that I could resemble him more and more , and find the in●…rd man renewed day by day , and my Soul changed into his Image from God , and shewing forth the virtues of my Saviour , shining with his beams , treading in his steps , and being in the world even as he was in the world ! O that I could see and enjoy him more ! Oh that I could converse and walk with him more ! And when he is pleased to open his hand most liberally , they will be reaching out theirs for more , and still crying , Give , give . When they have in a Duty , or at an Ordinance , fed most heartily , and received the greatest refreshing , they rise with an appetite , and go away with desires : If you have tasted that the Lord is gracious , you must desire : After-draughts in the Banquetting-house ; the Spouse called for flaggons . I say , God in his infinite wisdom doth so order it , that his Children shall be dieted here , that so they may be always hungry . Not , saith Paul , that 〈◊〉 have already attained , or am already perfect . Now you may safely from hence draw this Inference , That if God be so liberal to his Children here , where yet his purpose and good pleasure is to keep them in the state of expectants , and both to raise and preserve their desires and longings in streng●… and vigour , that must needs be great goodness which he hath laid up fo●… them in Heaven ; What is there behind ? What is yet to come ? What i●… that which will be given out to them in the other world , where it is in hi●… heart to compleat their state , and so to order out concerning them , that thei●… transcendent and inconceivable delights shall swallow up all their desires and their painful longings shall at their first entrance into those gloriou●… Mansions be immediately converted into a fulness of joy ? We have now finished the doctrinal parts ; it remains that we apply our selves to the practical improvement of them , which is to be the work of every one tha●… reads these few leaves for his own Soul. Only I shall help you a little b●… speaking to three things in a way of Exhortation . Use first . I do earnestly desire you all , to be without any further unreasonable delays upon your return unto God. Look where you ar●… sinners ; in a state of sin and wrath : and is it good to be so ? Look whithe●… you are going , is it not to Hell ? and do you think it will be good to b●… there ? Do not go on , but stand , sinner , I do in the name of the great God b●… thee stand , and come back too ; remember from whence you are fallen , a●… from whom you have departed , and come back . The expressions that our Lor●… Iesus used to the Church his Spouse , come into my mind , Cant. 6. 13. H●… bespeaks her thus ; Return , return , O Shulamite ▪ return , return , that w●… may look upon thee : What will ye see in the Shulamite ? as it were , t●… company of two Armies . Let me speak to you in the same manner ; onl●… let me first propound to you this one serious and weighty Question ; Ho●… do you find matters are within you ? Is there such a sight as this to be seen ▪ I mean , to be seen in your Souls ? Do you feel strugglings in you as R●… bekah once did in her womb ? Is there the company of two Armies ? O●… that there were in some of you ! it would be welcom news to me , I shoul●… be glad ●…t heart , and with my Soul bless God for it . I know there is on●… Army in the very worst of men , the greatest Debauchees and vilest Monste●… trenched and fortified themselves , and fight against God , and War against the Soul ; and it is not improbable but that there may be a Legion of Devils too , which side with them , and yet all this while there is no noise , no disturbance of the sinners rest , but he goeth on in his way and enjoys himself ; for , as our Saviour hath told us , while the strong man armed keeps the house , his goods are in peace , there is a sinful quietness , though indeed that is a dismal and woful one . But what say you , is there the Company of two Armies in you ? Is there a Law in your minds warring against that Law of Sin and Death which is in your members ? Is there a Spirit within you lusting against the flesh ; is there a contest and combating within you ? And that not only between one faculty and another , but between the same faculty and itself ? So that you cannot sin with that freedom and plenary consent that you were wont to do , but you find a reluctancy and opposition in your selves . Oh that it were so with you , that you were able to say , you hate what you do , though you cannot do what you would : And to you I do now call , return , return , O sinners , return , return . That we may look upon you and love to look ; that your Ministers , and Relations , and Friends , your Parents that have travailed in birth to see Christ formed in you , your dear Yoakfellows who love you , and longed for your Spiritual and Eternal welfare , and have looked upon you with sad hearts , Sighing , Shaking their Heads , wringing their hands and shedding Rivers of tears , may now look upon you with comfort and rejoycing , and count you their blessings ; That when they look upon you they may see your faces Sion ward , and Heaven ward , and your feet directed into the ways of peace , and that when God ( who looks from Heaven upon all the Children of men ) doth look upon you , and into you also , he may see your hearts are toward himself , really set for his Service and honour , and the enjoyment of him . You that are Elder , and are yet in your sins , walking on in the vanity of your minds , suffer the word of exhortation , do you return , and that presently , for you have nothing to shew why you should not ; you have taken your swing , and rambled far enough , and lived without God long enough ; a man would think you have had your belly full of wind and ashes , and husks , that you have had enough of base sins , and what is worse than childish vanities , and are guilty of such egregious , and ruining follies that you have reason to be weary of them . I beseech you learn to be wise , it is , indeed it is high time , if you will not be wise now , when will you ? You that are younger , do ye apply your hearts to true wisdom , come , ye Children , hearken to me , come , ye young-men and maidens , come in to God , who desires you , who calls you , who stands with his arms ready and stretched out to receive you , come to him in whom you will find rest to your Souls , and have such joys as will be great and cheap , and never end in sorrow . It is much more easy for you to return than it is for old sinners , who have grown grey in their rebellion and obstinacy , for you are not gone so far from God as they have done , and you have not so many Chains and Fetters , as Satan and lust and a continued conceive how exceeding welcom you shall be , how glad Heaven will be of you ; Oh how doth God , Father , Son and Spirit embrace the young converts , how ready will the blessed Angels be to watch over you , to encamp about you , to minister to you , and to do you acts of kindness ? What huggs and kisses did the affectionate Father bestow upon his repenting and returning Prodigal ! He ran to meet him , and that while he was a great way off ; he could not sit still when he saw him coming , but must get up himself , and while the good old mans feet did run , I doubt not but his heart leap'd within him . Use Second . Under this I shall direct my discourse to you who already are converted , and have hearkened to the voice and calls of God in the Gospel , and come in to him . And you I advise to improve all your experiences to the utmost for the drawing of your hearts more out to God , and bringing you into a closer Communion with him . Thou hast been my help , said David , Psal. 63 : 7. What then ? my Soul followeth after thee . ver . 8. Because thou hast been my help in work , in trouble hast assisted me in such and in such a case , yea in every case , therefore my Soul now doth and still shall follow hard after thee , that I may have more of thy help as I need it , and more and more of thy self too , so as you have heard in the Text , return unto thy rest , O my Soul , unto that God who is thy rest ; for the Lord hath dealt bountifully with thee . Consider and call to mind , what sights have you had of Gods power and glory in the Sanctuary . What tasts of his sweetness in the banquetting house of Ordinances , what tokens of love sent in , in various ways , what Messages of peace by his holy and blessed Spirit , what returns of prayer by the hand of gracious providences ; how great things hath God done for you , consuting your fears , and exceeding your expectations , how good and gracious hath he been to you , compassing you about with his favour as with a Shield , and daily loading you with his benefits ? let all this be called in and set before your eyes , and then from all these Topicks reason the case with your selves , and plead with your Souls , yea plead and argue them into a dearer affection to God , and a further return to him , and a nearer , closer Communion with him . The name of Jesus is as an Ointment poured forth , Cant. 1. 3. And when the Spouse had once got the scent , and to her comfort and delight felt the savour of it , found that sweetness which was both in his name and in himself , she loved him , her affections presently took wing and made out to him , she run , and yet thought her pace was too slow , and therefore beg'd she might be drawn that so she might run . Her senses had been exercised and pleased with so excellent and glorious an object , and now she was satisfied neither with what she had , nor what she did , she thought her strength was too small , her motions too faint and heavy . She could not rid ground fast enough , and though she followed hard after him , she was yet too far from him . Draw me , and we will run after thee . We will run after thee faster than now we do , and get nearer to thee than now we are , and this calling in of divine help was not in vain , it was presently 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 ●…ound 〈◊〉 comfortable effect of it , as appears from the next wor●… , The King hath brought me into his Chambers , into a most intimate fellowship with him , not only into his Court , but into his Chamber , and there she was willing enough to sit down and rest , yea take up her eternal abode , yes there , but no where else , not at a distance , not at the door , but in the Chamber , in the Bride Chamber of heaven , there we will be glad and rejoyce in thee , and remember thy love more than Wine . Use Third . I shall speak a little to you who are concerned in the late providence , and others of the same nature , and do your selves feel the smart of that blow which struck your Relations dead . Do you possess your Souls in patience , be quiet , content and satisfied , since you believe them to be returned unto God ; though they be dead to you , and you shall know them no more after the flesh , yet they now do , and eternally shall live to God and with him . There are none of you that have been made partakers of a Divine nature , but would fain have your Husbands , Wives and Children , &c. turned from darkness to light , and from the power of Satan , to God ; you would have them converted and saved : I do not question but you desire that , and pray for that , and weep for it , and long for it , and it would be the joy and comfort of your Souls to see it ; and herein you do exceeding well , there is much of a Gospel-Spirit in it , it doth highly become you , and it is an argument of that dear love which you bear unto them ; it is the best and noblest expression of Love. Well , now when their Spirits are returned to that God who gave them ; now that they are gone from you to their Father ; now that they are so gone as that you shall here see their face no more , and hear their voice no more , and enjoy their Company no more , make it appear that you have been well taught in the School of Christ , and there learned in every State wherein you are , therewith to be content , yea in your solitary and lonesom state . Let them go , since he hath sent for them who hath the best right to them , and in whose hand is the power of life and death , do you freely let them go . Now they have a fulness of joy , and are bathing themselves in Rivers of pleasure , do not you lock up your selves in a dumpish retirement , nor sit down , sullen and discontented , drown'd in tears , opprest and overwhelm'd with sorrow ; Be not you froward and angry with God for loving them so well as to take them home to himself , and do not you disparage that Heaven where they are triumphing , as if they had changed to their loss . They are dead indeed , but sweeten that thought ●…th a better , even this , that they are gone to God , and so are where they ●…ould be . So our Saviour told his Disciples . I go to my Father and to your Father , to my God and to your God. Remember , God dealt bountifully with them . As in your case who are now made a Widdow indeed . God dealt bountifully with you , in continuing him to you so long , who might much sooner have dissolved your conjugal relation , but he did not , many years you lived , and loved and rejoiced together ; and he dealt bountifully with him . I shall pass by his worldly estate , and only mention some other things , ●…t for the commendation of the deceased , but the honour of his great Lord ●…d Master , of whom we can never 〈◊〉 too much . 1. He gave him a great measure of life , for he lived to a good old age . 2. He afforded him a great measure of health , for he scarce knew what sickness meant . 3. He had a great measure of Spiritual strength , for as I have been informed , he kept his ground in the midst of Persecutions , and his integrity in th●… midst of temptations , unto which his very calling did expose him . 4. God blest him with a great measure of patience , so that he was to admiration silent under that blow which consumed him . 5. A great measure of submission , being brought to Gods foot , willing to be 〈◊〉 his dispose . 6. A great measure of comfort , there being no Cloud upon his brow , no doubt of his future happiness , but the assurance of Faith. Thus God dealt bountifully with him , and so he doth with other of his faithful Servants , though no●… with all in all these respects . And we have therefore no reason for excessive sorrow upon their return to God ; for that God who dealt bountifully with them on earth will deal satisfyingly with them in Heaven . Here th●… did see his goodness , there they behold his glory . Books lately Printed for John Dunton at the Rav●… in the Poultry ; Viz. CAsuis●…ical Morning Exercises , The Fourth Volume : By several Ministers ; and about London , Preach'd in October , 1689. 1. The Saints readiness for their Lords coming : A Funeral Ser●… Preach'd upon the Death of that Faithful and Laborious Servant of Ch●… Mr. John Oakes . 2. A Sermon Preached to Young men , Dec. 25. 1689. At that wh●… was Mr. Oakes Meeting place . 3. A discourse shewing the Duty of Magistrates from the highest ●…o 〈◊〉 lowest for the suppressing Propha●…eness , being one of the Sermons in the New Morning-Exercise . All three written by Samuel Slater Minister of the Gospel in London . FINIS . 
A60357	----	Vincentius redivivus, a funeral sermon preached Octob. 27, 1678 upon the occasion of the much bewailed death of that reverend and eminent servant of Christ, Mr. Thomas Vincent ... / by Samuel Slater. Slater, Samuel, d. 1704. 1679 Approx. 105 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A60357 Wing S3979 ESTC R23647 07869687 ocm 07869687 40194 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60357) Transcribed from: (Early English Books Online ; image set 40194) Images scanned from microfilm: (Early English books, 1641-1700 ; 1213:6) Vincentius redivivus, a funeral sermon preached Octob. 27, 1678 upon the occasion of the much bewailed death of that reverend and eminent servant of Christ, Mr. Thomas Vincent ... / by Samuel Slater. Slater, Samuel, d. 1704. [3], 44 p. Printed for Tho. Parkhurst and T. Cockerill, London : 1679. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Vincent, Thomas, 1634-1678. Bible. -- N.T. -- Hebrews, XIII, 7 -- Sermons. Funeral sermons. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-05 Rina Kor Sampled and proofread 2003-05 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion VINCENTIUS REDIVIVUS . A Funeral Sermon , Preached Octob. 27. 1678. Upon Occasion of the much bewailed Death of that Reverend and Eminent Servant of CHRIST , Mr. THOMAS VINCENT , Formerly Preacher at Ma●dlins Milk-street , London . By SAMUEL SLATER , an unworthy Servant of Christ in the Gospel . Psal. 112. 6. The righteous shall be in everlasting remembrance . Quae caecitas animi , quaeve dementia est , amare pressuras , & poenas & lachrymas mundi , & non festinare potius ad gaudium , quod nunquam possit auferri . Arnob. LONDON : Printed for Tho. Parkhurst and T. Cockerill , at the Bible and three Crowns in Cheapside near Mercers Chappel , and at the three Legs in the Poultrey , over-against the Stocks Market , 1679. To my Honoured Friends Mrs. Mary Vincent and that Flock of Christ over which th● Holy Ghost had made dear Mr. Thoma● Vincent Overseer . AT your request this Sermon was Preached and is now published . Such as it is , you ar● welcome to it , and much good may it do you 〈◊〉 the Lord grant all those may meet with 〈◊〉 blessing in it , who shall read it out of a real desire to ge●● good for their souls ; other Readers we care for none . 〈◊〉 take your invitation of me to this work , as an eviden● token of that love and esteem you have for me , howeve● unworthy : Therefore I did not draw back , but humbl●● bless God for the assistance he hath afforded me in it 〈◊〉 all you find here according to his Will , came from hi● Spirit . I would be very , very low in mine own eyes yet I do neither dread the censures of men , nor am I 〈◊〉 vain as to court their applause by making Apologies ▪ What I have here presented you with , are the Truths o● God , which deserve your acceptance ; I desire you to tr●● them , and having seen their Fathers name in their fore● head , give them a ready admission , a most friendl● and honourable entertainment . I shall speak nothing 〈◊〉 you here by way of advice , having said so much in th● Sermon ; but only signifie to you , that you are much upo● 〈◊〉 heart , and in my prayers ; I will not be unmindful you at the Throne of Grace , but speak many a good ●●rd for you ; the Lord comfort your hearts , and san●●ifie to you his hand , that out of the eater may come ●eat ; out of this Providence which hath removed your ●everend Pastor , special● advantage may come to your ●●ls ; the Lord send you another , und●r whose shadow 〈◊〉 may sit with delight , finding his fruit sweet to your ●●ste ; the Lord supply all your need according to his ●●ches in glory by Iesus Christ. My dear Friends , wisely ●●d graciously improve this dispensation , submit to the ●●od pleasure of a taking God ; be much in the study of ●ur hearts and ways ; be you sincere and thriving Chri●●ians . And the Father of mercies bind you up in the ●●ndle of life , and grant you a glorious Inheritance a●●ong them that are sanctified by faith in Christ ; so ●●ayes , Your Friend and Servant in our ▪ dear Lord Jesus . Samuel Slater . ●ctob . 29. ●1678 . Hebr. XIII . 7. Remember them which have the rule over you , who have spoken to you the Word of God , whose saith follow , considering the end of their conversation . THIS excellent Epistle is not without good reason reckoned to Paul as its Author , the great Apostle of the Gentiles , who having obtained mercy , burned with zeal for God , and had such yearning bowels over the blind , unbelieving , obstinate Iews , his brethren and kinsmen according to the flesh , that for their sakes he could have found in his heart to wish himself accursed from Christ , Rom ▪ 9. 3. which was a rapture of love , a pang of affection highly becoming him , who was a brand plucked out of the burning ; and of a chief sinner made an eminent Saint ; of a cruel furious persecutor , a blessed and most successful Apostle ; unto these Iews he wrote this Epistle , and for weighty reasons , without doubt , concealed his Name . Herein he made it his business so to set forth the Lord Jesus , and commend him to them , as that they might receive him with all acceptation , as the promised Messiah , and High-Priest over the house of God , and persevere in faith and obedience to him ; and likewise to lay down such rules for their lives and carriages in the world , as that by an holy and exemplary conversation , they might honour his Name , and adorn his Gospel : The Union between Faith and Holiness is so strict , that they never were nor can be separated ; and it is pity they should , being most amiable in conjunction : Faith giving encouragement unto holiness , and holiness reflecting a glory upon faith . Several precious Commands or Exhortations you meet with in this Chapter , which , though primarily ordered out to the Hebrews , do remain a burden upon all persons in all Ages who profess themselves Christians ; unto them it is our duty to attend , and according to them to walk . The Text is a fruitful Bough , consisting of three Branches : 1. Remember them which have the rule over you , who have spoken to you the word of God. 2. Follow their faith . 3. Consider the end of their conversation . Or if you please , you have here a double duty enjoyned , Remember them that have spoken to you the word of God , and follow their faith ; and you have a choice means prescribed for the commending those duties to you , and encouraging you in their performance , Consider the end of their conversation . Of all these I shall ( God willing ) speak in the prosecution of this Doctrine . Doct. There is much duty incumbent upon people , upon the account of their deceased Pastors . When Ministers dye , their work is done , they have finished their course , and dispatched the business given them to do : they did shine among you in Purity of Doctrine , and Holiness of Conversation , as long as the Lamp of life lasted ; when the oyl of that was spent , they were taken up to Heaven , there to out-shine the Sun in his greatest strength and glory . But your work is not then at an end , being of equal extent and duration with your lives : As you have time enough for your work , so have you work enough for your time ; none can say he sate idle one hour , because he had nothing to do ; put forth all your strength , use your utmost diligence , husband your days and minutes to the best advantage ; you will be happy men and women , you will have cause eternally to bless the hand above that help't you , if you can do your work by that time death shall come to take you off . I am not now to speak concerning the whole duty of man , but those particular duties mentioned in the Text , relating to those servants of Christ , who have laboured among you , one of which is remembrance . Remember them who have the rule over yo●r . In which word two things must be considered , 1. The Act , Remember . 2. The Object about which that act is to be exercised , Them which have the rule over you . I shall begin with the Object , those which have the rule over you , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] your Guides , such as are appointed by God to point out the way you should go , and do themselves go before you in it ; such as do not only shew the way , but lead the way : this is the primary signification of the word . And it hath been metaphorically translated and applied to them whose business lies in ordering and governing others , both in Church and State , to persons in Magistratical and Ecclesiastical office . And without all peradventure , godly Magistrates , whether Supreme or Inferior , who rule in the fear of God , and with Prudence and Righteousness manage the affairs of State , are worthy to be remembred . Though a Pharoah did rise up , who knew not Ioseph , let not the man be found in Israel who remembers not Ioseph ; nor a Protestant in England , to whom the Memory of an Edward and Elizabeth is not precious . But it is evident from the words themselves , that the Apostle here did not intend the Civil Magistrate , but Gospel-Ministers , whose work is not only to instruct , but also to rule in the Church of God : they have power to command the rich in this world : they are to rebuke with all authority . Paul had his rod too , which he knew how to use when need required : They are the Masters of the Assemblies , Elders that rule , as well as labour in the Word and Doctrine : Shepherds that are to feed the flock of God ; yea , and to order it , and to reduce those sheep that wander . Yet let them remember , they are under authority ; though chief men among the brethren , yet but men ; though Masters of the Assemblies , yet servants of Christ ; such as rule , but such as must be ruled by the Word ; and in case of male-administration , are liable to censure : Their authority is of no farther extent than their warrant ; they are to lead , and be followed , not blindfold , not as infallible persons , not as being above the possibility of erring ; but with caution and limitation ; follow your guides , Christians , but look to your way , 1 Cor. 11. 11. Be ye followers of me , even as I am of Christ ; just so , and no otherwise ; so far be sure to follow me , but not a foot farther . But we shall speak more particularly . 1. Those whom you are to remember , are the Ministers of the Gospel , the Embassadors of the glorious King of Saints , the Pastors and Angels of the Churches , in whom , though poor earthen vessels , God hath laid up heavenly treasure for the inriching of many . Alexander , Caesar , William the Conqueror may be remembred ; but never let a Paul , a Calvin , an Vsher , a Caryl , a Manton , a Vincent be forgotten ; there is no need of canonizing them ; God made them Saints while they lived , though the Pope dubs his Saints after they are dead ; as the Heathen made gods , whose Ape he is : It would be a sin to worship them , to pray to them , or to put up your prayers to God by them as his Master of Requests ; there is but one M●diator between God and man , the man Christ Iesus ; yet let them live , they do so in Gods sight , let them do so in your remembrance and esteem . 2. Those whom you are specially to remember , are your Pastors , Christs Ministers in your Congregations ; so the Apostle directs , them that have the rule over you . It is the fashion of some to applaud and admire other Preachers , while they despise and slight their own , which is a shrewd argument of a wanton spirit : It would be their wisdom , and is their duty to like the disposals which God hath made . Accordingly , think you of them , honour them who rule over you , who have laboured among you , who spent themselves for you ; their relation to you was very near , being your spiritual Fathers ; if not those that begot you , yet those that nursed y●● , and travailed for many among you , by preaching and prayer , with tears and groans , with earnest longings to see Christ formed in you ; Oh how dear w●s their love , answerable to their relation ; they watched over you , and watched for you ; they brake their rest , and wasted themselves in providing and dealing out food to you , when , it may be , some among you thought much of returning to them a sorry and pitiful acknowledgment or reward . However , let● such narrow souls remember them now ; that will cost them nothing . 3. Those whom you are to remember , are your deceased Pastors [ loquitur de iis qui jam obierunt . Jun. ] ; the Apostle here means those who had compleated their work , and were gone to rest . Let those Ministers of Christ , who are alive and remain , who at this day live and labour among you , be in your thoughts , and esteem , and prayers ; count them worthy of double honour . Trample not them under your feet , whose feet are beautiful , being messengers of peace , that bring and rejoyce to bring you glad tidings of great good , the very best that ever the world had . Our Saviour pronounceth a wo against those dissembling Hypocrites , that build the tombs of the prophets , and garnish the Sepulchres of the righteous , but despise the labours , and blow upon the reputations , and starve the bodies , and persecute the persons of those that are alive , Matth. 23. 29. Give unto both their due ; let it never be said , that dear Mr. Thomas Vincent is out of mind , now he is out of sight . Though now his place know him no more , though his Family and Pulpit know him no more , let it never be said his People had forgot him too : No , no , as God hath received and glorified his Soul , and looks after his dust , of which he will not lose the smallest atom ; do you preserve his memory , and count his name a precious and fragrant oyntment . Thus you see , Pastors , your Pastors , your deceased Pastors are to be remembred . Quest. But what , all of them ? be they never so erroneous or flagicious ? Answ. I do not say so , the Holy Apostle doth not mean so ; if any be corrupt in their Opinions , unsound in their Doctrines , or disorderly in their Lives ; if in their Sermons they bring you any other Gospel than that which Christ and his Apostles did ; or if Preaching the same Gospel , and holding to the form of wholesome words , they contradict it by an unsuitable carriage , and by an unholy life destroy what they build ; it had been well for the World , and the Church , and themselves too , if they had never been born ; and the sooner they are forgotten , the better : When their bodies are laid in a bed of dust , let their ●●ames be buried in the grave of forgetfulness . May their Memorial perish with them . Those who are worthy to be remembred , have these qualifications , which you find in the Text. 1. They are such as have spoken to you the Word of God ; not the sentiments of Philosophers ▪ nor the notions and counsels of learned and civilized Heathen ; not Aristotles Ethicks , and Plutarchs Morals , or Plato's Divinity , though some good use may be made of them : Doubtless natural light is beautiful and lovely . But what need have we of the glistering of a gloe-worm , or the blaze of a candle , who do injoy the help of Scripture , that hath brought life and immortality to light ; who do through the riches of mercy injoy the gracious beams , the warming and quickning influences of the eternal Son of Righteousness ? Let us not disparage the God of Israel by repairing to the forges of the Philistines , or borrowing their weapons for our spiritual warfare ; none like to the sword of the spirit , the Word of God , which is mighty through God. We need not go to those puddles , since the Lord hath been pleased to open to us the Wells of salvation , out of which we may with joy draw living waters for the refreshing of thirsty , and reviving of fainting souls . Those Ministers are to be remembred , who bring not their own idle dreams , but Gods Truths ; not the Precepts of men , but the Doctrine of Jesus ; who have determined ( as Paul did ) to know nothing among you , but Iesus Christ and him crucified : Those Pastors which ( like the woman spoken of Revel . 12. 1. ) were cloathed with the Sun , and had upon their heads a crown of twelve stars ; The Truth of Christ , and the Doctrine of the Apostles ; in short , men sound in judgment . 2. They are such as did believe what they Preached ; therefore you have mention made of their faith , Whose faith follow . Oh that I could say , all Preachers are Believers . But I cannot but tell you , though I desire to be very charitable , I have not faith enough for that ; all ages having sadly proved the contrary : The woful defections and apostac●es of many in the Pagan , Arrian , and Antichristian Persecutions , are undeniable demonstrations of the contrary . God forbid I should take upon me to judg any particulars , much less whole Parties ; that very word [ Party ] is exceeding bitter and unsavoury to me ; I heartily wish there were no such name , or thing ; and oh for that day ! when will that day come ( the God of love and peace hasten it ) , in which his people shall serve him with one shoulder , and with one consent in the beauties of holiness ! In the mean time I am firmly perswaded , that there are those who fear God , and work righteousness , and study to approve themselves by a sincere desire and care of walking up to Scripture-rules , and the dictates of their consciences , among all those Parties in England , which hold the Head , and have not drunk in damnable heresies , as the Apostle calls them ; yet , yet I fear , there are also those that have not faith : Rest they do in floating notions , take things upon trust , are beholding meerly to education , or the profession of the Countrey where they live , for their being Protestants or Christians . And I also tremble to think how many would be found stark rotten , if they should be shaken by a temptation ; found dross , if they should be cast into the furnace : Those deserve to be remembred , who are rooted and grounded in the faith ; who can say , Lo , this we have searched : this we have experienced , so it is ; Those that see the truth in its own evidence , that have found it mighty in operation upon their own souls ; those that have held the mystery of faith in a pure conscience , and would not let it go upon any terms , or in any times , but chuse rather to venture all , to part with all , to throw all over-board , than to make shipwrack of faith and a good conscience . 3. They are s●ch as practic'd what they Preach'd , and lived their own Sermons ; such as exprest the virtues of him who had called them out of darkness into his marvellous light , and advanced them to be lights unto others . Such Masters of the Assemblies as did drive home and fasten the nails of serious wholesome counsels a●d exhortations with the forcible hammer of a spotless , gracious and heavenly deportme●t in the world ; such as preached Christ , and lived him too ; such as received him , and walked in him ; such as did [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] foot it right , and could boldly say to their flock , Walk so as ye have me for an example : Such as did not mind earthly things , nor hunt after the world , as if it had been their god ; did not sinfully serve the times , nor turn into all shapes , and wound their souls to save their skins ; did not prodigally spend their precious hours , nor unchristianly smite their fellow-servants , nor eat and drink with the drunken , but were the companions of them that fear the Lord , and placed their highest delight , next to God , in the Saints , those excellent ones of the earth ; and did shew out of a good conversation their works with meekness of wisdom , making it their inward desire , great care , and utmost endeavour in all things to adorn the Gospel . Holy men of God , who were good in the Pulpit , and in the House too , and in all places , in all companies ; against whom there could be no exception , save in the matter of their God , abating them for those natural humane infirmities , which are inseperable from the most holy persons , whilest on this side of perfection , tabernacling in houses of Clay : The good Lord increase the number of such Pastors in England , yea all the world over , in all places where he hath caused his holy Name to dwell ; and unto them , mine honour be thou united ; unto them shall my soul adhere in sincere and most intire affection , whatever smaller and circumstantial differences are , or may be between us . May so much suffice to be spoken concerning the object , about which the following Acts are to be exercised , unto which I now come . Quest. Next then , What is to be done by that people whom God did bless with such Pastors ? Answ. Two things , Remember them , follow their faith . Of which in order , Remember them . Your memories are precious Cabinets , too good for dung and trifles ; lay up nothing in them but what is excellent ; there is enough of that : Remember your Creator in the days of your youth , yea and in the days of your age , so shall you be satisfied as with marrow and fatness . Remember your dear Saviour , his love , his life , his death ; attend upon Ordinances , and receive the Sacrament in remembrance of him ; remember his love more than wine : Remember the mercies you have received , so as to be thankful ; the promises you have made , so as to be faithful ; the sins you have committed , so as to be humble ; the experiences you have had , so as to be encouraged . Remember them that are in bonds , as bound with them ; them that are in straits and necessities , so as to be compassionate and liberal to them . Remember your latter end , so as to be diligent , and quicken your pace ; and withal , remember your deceased Pastors , who obtained mercy to be found faithful : They , they are some of Gods Jewels , allow them therefore a choice room in these Cabinets . Quest. You will ask me , how●they are to be remembred ? Answ. I Answer in these following particulars : 1. Remember them , so as to bless God for them . Have not you had great benefit , soul-advantages by them ? Oh! let God have praises from you . When you are under smarting rods , sore afflictions , pore not so much upon them , as to become by that means injurious to God : Some that did too little mind , and prize , and improve mercies whilest they were in their hands , do view them , and curiously study them , when taken away , until their spirits be imbittered , and discontent raised up against the Providence . But , Christians , beware you of that ; I advise you to be sensible of your loss : Let the Widow be sensible what an husband she hath lost , the Children what a Father ( if their tender age will admit it ) ; the Family , what a Governor ; the Society , what a Shepherd ; I , and others , what a Friend and Brother . But let us all remember to bless God , that we had him once , that we had him so long ; let this Congregation bless God that ever it was committed to the care and charge of such a Minister , that ever such a shining and burning light was set up in this Candlestick ; that ever such a labourer was sent into this Vineyard . My dear friends , I do most earnestly beg this of you for my dear Master , Whatever your loss is , how great soever , how painful and afflictive soever , let not your and my God be a loser ; look carefully to that , as you love your selves ; Gods loss is your loss . Therefore how sad soever your case is , how dark soever your day , how low soever your spirits , do not now , do not at any time withhold from God those praises which are his due . Truly he hath been good to you , and he is so now , and he will be so still , if you will but do your duty ; therefore be sure to love him , and bless him ; let the holy God ever inhabit the praises of Israel . 2. Remember them , so as to bewail the loss of them . You ought indeed to moderate your sorrow , keeping it within the bounds of Reason and Religion , as becomes those that have hope ; nay , let there be a mixture of joy with your sorrow , being sure it is well with them , perfectly , unspeakably , and everlastingly well ; their happiness doth exceed their thoughts , and not only afford satisfaction to them , but likewise raise admiration ; Oh what am I that God should ever bring me hitherto ! Yet mourn . It becomes you to be both affected and afflicted in your spirits . What! shall the Father be smitten , and the Children not grieved ? the Shepherd taken away , and the Flock not troubled ? that would be a grand Solecism both in Nature and Religion . When Samuel dyed , all Israel were gathered together , and lamented him , 1 Sam. 25. 1. The tears of an whole Nation may well be poured out upon a Samuels death . When Stephen the Proto-Martyr was carried to his burial , there was great lamentation made over him , Acts 8. 2. Those devout and holy men broached their sorrow , they went on , weeping as they went. When Elisha was arrested and confined to his bed by his last sickness , Ioash the King of Israel wept over his face , and said , O my Father , my Father , the chariots of Israel , and horsemen thereof , 2 King. 13. 14. And well may there be such great sorrow , else it will hold no proportion with the occasion : Losses of such persons are great , how little and vile soever in the worlds eyes while they lived ; for they were their peoples blessings , the Nations pillars , the stakes in our hedg , and their death is not seldom ominous ; it speaks a storm-brewing evil to come . When they are hous'd in the silent and safe chambers of the grave , what may we look for next , but that the great God should come out of his place , cloathed with righteousness , and armed with vengeance , to punish the inhabitants of the world for their iniquity . This know for certain , the Lord is greatly offended , it angers him at his very heart , when he sees men stupid and insensible under such dispensations , specially when they become ordinary ; when the righteous perish , and are taken away , none considering or laying it to heart . It is true , there is now joy in Heaven ; but let there be sorrow on Earth , that will not be jarring : Angels and perfect spirits above , welcome those departed Saints with shouts and acclamations ; let us part from them with tears , at least with sighs . Possibly there are some who do rejoyce at such a mans death ; but whether they will believe me or no , I will tell them , they have no cause ; God will make them change their note , even they shall mourn at the last . 3. With your remembrance of them , joyn heart-grief and trouble that you gained no more by them ; consult and listen to your own consciences , see what they will say , deal impartially and ingenuously . Have not you been asleep in your seats , when they have been at work in their Pulpits ? Have not your minds been wandring after vanity , and your eyes gazing about upon this body and that ; this face , and that fashion , while they have been fixed and intent , wholly taken up about the good and salvation of your souls ? Have not you been cold at heart , while they were fervent in spirit , serving the Lord ? They have mourned , but you wept not ; they have piped , but you danced not ; when they poured out their souls in confession of sins , you were not humbled , your hearts not broken within you ; many a sad and foul story hath been told of you , yet you did not blush , neither were you ashamed : They have mightily wrestled with God , and tug'd hard for mercy , mercy for you , your pardon , and your lives , but you have sate and seen all this with a most wretched indifferency , as if you were persons altogether unconcerned , and did not care whether they prevailed or no. How have you slipt the precious truths they delivered to you , and been disobedient to the counsels they ordered out ; and have been little the better , though they came to you in the fulness of the blessing of the Gospel of Christ ? They have come and blown upon your garden , now with the North-wind of dreadful threatnings , then with the South of gracious promises ; yet your spices have not flown forth ; nay , are not too many of you unto this very day like the dry and barren Heath ? And surely you have cause to be troubled , and oh that you may be so , the good Lord trouble you kindly ; let your souls have these losses and afflictions still in remembrance , and be humbled within you . 4. Remember them so as to be quickned by that remembrance . Think of their death , and go to their graves , and fetch life and liveliness from thence : We Ministers should do so . When our fellow-labourers grow fewer , it stands us in hand to work the harder . What! shall some drop on our right-hand , and others upon our left , yea many round about us ; and shall any of us notwithstanding be idle , and lazy , and half asleep at our work ! Oh that the ratling of deaths Chariot-wheels might awaken and rouze us up . When Elijah is taken up to Heaven , let every Elisha look out for a double portion of the spirit , and go forth in all their might to plead the cause of Truth and Holiness , and finish that great work their Lord hath set them . You also that are the People of God , should double your diligence . You are not ignorant how your faithful Pastors liv'd and labour'd , how they walked and wrought , what indefatigable pains they took for God , and for you , and with their own hearts : though you do not know half , yet let that which you do know be a spur to you . Up , Christians , up , shake off a supine sluggish temper ; Work out your salvation with fear and trembling : give all diligence to make your calling and election sure . Hasten , oh hasten to the Kingdom of God ; lose no time , slip no opportunity , neglect no part of your duty ; fill up your days , relations , and places ; and so run , as that you may obtain ; you are compassed about with a great Cloud of witnesses ; lay aside therefore every weight that presseth down , and the sin● that doth so easily beset you ; gird up the loins of your mind , call forth all your strength , buckle in good earnest to your business , and on , on in that holy pleasant race that is set before you . 5. Remember them , so as to be encouraged by them , and take heart . You live in a world that lyeth in wickedness , it is grievously polluted ; almost all places are so dirty , that we can scarce tread clean ; surely these are the dregs of time ; you are invironed with enemies and dangers . And speak seriously , Do you not sometimes feel inward fears and faintings ? Well , encourage your selves in the Lord your God ; And take , my Brethren , the Prophets , who have spoken in the Name of the Lord , for an ensample of suffering afflictions , and of patience . You have seen what great things God hath done by them , and for them ; you have seen that God hath carried them through all their difficulties , so that they have overcome at the last . Satan that roaring Lyon hath pursued them , and come with open mouth , yet could not devour them ; he hath got some of them , and winnowed them as wheat , yet their faith did not fail . Lusts and corruptions within their own bosoms have made frequent assaults , and furious batteries upon them , yet they could not prevail . These holy souls through Christ strengthning them , have trodden down sins strength ; sometimes they have gone halting ▪ but always came off conquering . The World again hath one while fawned like a strumpet , and another while raged like a fury ; yet could not gain them by fair means , nor foul : Though the Archers have shot sore at them , their bow hath abode in strength , and the arms of their hands have been made strong by the hands of the mighty God of Iacob . The waves have lifted up their voice , and dashed against them , yet have they stood like Rocks unshaken ; some of them have had an hard passage , and met with many a violent storm ; yet at last they have got in a Calm unto their desired Heaven ; and being landed in the other world , ●re now feasting in the new Hierusalem which is above , at the Court of the King of Glory . It is true , they died , and so must we , so must the strongest and the highest ; it is appointed for all men once to dye , yet these dye but once ; they did not dye before the time ; they did not dye before their work was done ; they did not dye before they were fit to dye , no , nor before they were willing to dye ; they were ripe fruit , and so dropt into the bosom of Abraham . In a word , they dyed to live , and now they live to dye no more : Be you therefore of good cheer , O ye holy Ones , that God who did so much for them , can do as much for you ; his arm is not shortned , nor his ear heavy , nor his love less ; be you strong in him , and in the power of his might . 6. Lastly , So remember them , as to think of theirs who are left behind . It is more than probable that some of their Wives and Children are in a low condition , and want conveniencies , if not necessaries : Be you liberal to them , give them a supply out of your abundance ; pare off some of your superfluities for their relief ; you shall not suffer , nor be losers by it ; I dare ingage to you , there is one in Heaven will take care of that . There be others , who , though not reduc'd to such straits as to need the help of your purses ; yet being now in a disconsolate condition , they do need your company and comforts . Poor hearts ! their houses are left unto them desolate , they are Turtles alone , and mourn sore like Doves ; give a knock at their door● now and then ; when you can , turn into those Widows houses , and speak comfortably to them ; the very sight of their Husbands friends cannot but be cordial to them ; though for a time it will open the wound , and renew their sorrow ; yet it will revive and chear them too . Thus much for the first part of your duty , Remember your deceased Pastors . Yet before I pass on to the second , let me subjoyn to what hath been said , two things by way of Caution . 1. While you remember them , be not unmindful of God , and do not forget to trust in God ; though they are dead , yet God still lives , yea he lives for evermore ; whosoever dyes , God cannot dye ; he necessarily is , and is necessar●ly what he is . As he is eternally , so eternally immutable , not having the least shadow of turning . And this ever-living God hath the residue of the spirit , and can pour it out upon whom he will , and furnish whom he pleaseth with Ministerial Gifts and Graces ; and he never ceaseth to look after his interest and people . Look you to it , that you be true to him , and he will be true to you : He will have a Ministry in England , as long as he hath a Church in England ; and may that be as long as the Sun and Moon endure , Amen . This great Lord of the Harvest will lose none of his Corn , not an ear , not a grain , for want of Labourers to gather it in . This gracious and loving Father of the Family sees good now and then to pinch some of his Children , but he will starve none . When Israel was in a Wilderness , he was pleased to work Miracles , rather than they should not be provided for ; therefore let your Faith live as long as God liveth in Heaven , and you upon Earth . And let me add this for your comfort ; Let never so many good men , eminent men dye , your life , O Believers , is secur'd and insured to you by the life of Christ. Hear his own words , Iohn 14. 19. Because I live , ye shall live also . 2. While you remember them , do not forget your selves . It is readily and joyfully acknowledged , that God doth not stand in need of Ministers : He that could make Heaven and Earth by the Word of his Power , can accomplish all his pleasure without helps and instruments ; yet you do need them , and it is his Will to employ them , and continue them to the end of the world . Magistracy and Ministry are two standing Ordinances , and will be necessary so long as there are men on Earth , and men to be sitted for Heaven . Therefore , my Brethren , sit not down in this your Orphan-condition . What I have told you is unquestionably your duty , but not the whole of it . Keep together . Though the Shepherd be smitten , let not the Sheep be scattered . Look out for a good supply ; that your loss may be made up again , and your Pastors place filled . No loss is irrepairable but the loss of God and your souls . Be wise before you fix ; consult together , and ask advice of them who are both faithful and able to give it ; act with due deliberation , yet defer not too long . Above all go to God , who holdeth the Stars in his right hand ; and then look out for a man Orthodox in judgment , and holy in life , who may not go about to raze , but wisely to build upon the foundation , which by my Reverend Brother hath been already laid . And my prayer is , That God would set a man over your Congregation , even a man after his own heart . And so I come to the second Duty incumbent upon you , which you have in these words , Whose faith follow . Holy imitation doth most highly become all that profess themselves Christians . Be careful in your chusing a Pattern , and then curious in your imitation : You must not follow lying vanities , then you forsake your own mercies ; you must not follow vain fashions , that is not suitable to the gravity and seriousness of your Religion . You must not follow a multitude to do ●vil , unless you have a mind to be damned with a multitude , and think Hell is a desirable place , because most go thither : The most beaten road is not always the best ; you must not follow the world ; instead of being conformed , you ought to be crucified to it . You have far better Copies set you , far more noble and excellent Patterns before you . God ; be ye followers of God as dear children . Christ , he hath left you an ensample , that ye should tread in his steps . The Saints , who while here walked in their integrity ; and now they are above , sit in Robes of Glory : Be ye followers of them that through faith and patience have inherited the promises . And among them , those that have held forth the word of life , and shined as lights in the world . Be wise now in making these your choice , and follow them as close as you can ; live up to Scripture-rules , and holy Presidents . And truly , my Brethren , since God and Christ , Godliness and Heaven are as good , full out as good as ever they were ; I can see no just reason why Professors should decline and decay ; why our gold should become dim ; why the Saints of this Generation should fall miserably short of those that went before them ; why the present Christians should be so unlike the former , both for Purity and Zeal , as if they were not begotten of the same Father , and did not suck the same breasts . But so it is ; ah ! so it is ; our Nazarites were purer than snow , whiter than milk ; whereas now the visage of many of them is blacker than a coal ▪ they can scarce be known in the streets ; and let this be for a lamentation . Oh that you would do your endeavour to revive the old Godliness , which is the best Godliness ; and to live over again the lives of the old Saints , and in particular , those of your Renowned Pastors : Follow them in all that is good , and within the compass of your sphere ; you must never go out of your places to follow your Pastors ; the Lord Jesus himself is to be imitated by you only in his imitable works . That being premised , I say with the Apostle Paul , Phil. 4. 8. Whatsoever things you saw in them , true , honest , just , pure , lovely , and of good report , whatsoever there was of virtue , or of praise , think on those things , and follow them in those things : In no other ; for they were but men , imperfect men , subject to like passions , infirmities , and failings ; and these you must not draw into an example , nor use them as an argument why you should do so too , as too many argue from Davids Adultery to their uncleanness ; for certain God never put such things upon record for an encouragement unto sin , but for cautions to all ; you must not wander with them that wander , nor fall , because others have ; no , follow them as they followed Christ , and only so , in all that is good , in all that is well-pleasing to God , and will be Ornamental to the Gospel . But I shall confine my discourse to the Command in the Text , Follow them in their faith . And here I shall speak to these four particulars : 1. Follow them in the Doctrine of Faith : Be sound in your j●dgments , and suffer not your heads to be fly-blown with Error . Hold fast that which is good , for otherwise you will lose your Crown : The age in which we live is a learned age , and it is a very inquisitive age , and an hot disputing , but with grief be it spoken , it is an error-broaching and imbracing age ; there are too too many among us that act industriously toward the shaking of our foundation , though the Virgin-daughter of Zion looks upon their attempts , and laughs them to scorn ; for God himself , the mighty God hath laid them , and they shall not be destroyed . But though our foundations are firm and lasting , yet many of our professors are feeble and wavering , yea some are removed to another Gospel : They have rejected those great Points , those main Truths , which are the very vitals of Christian Religion , and you may see them wallowing in the blood of their Apostacy : Stick you to that faith which was delivered to you by your deceased Pastors , who are now with God , that is , the faith which was once delivered to the Saints , once for all : The Doctrine which they held out to you , is the Doctrine of the Church of England , built upon the Prophets and Apostles , Jesus Christ himself being the chief corner-stone . Hold to that , all that , specially the Deity of Christ , his satisfaction , justification by him , and faith in him , not by works which we have done ; and the spiritual mystical Union that is between him and true Believers . Keep these things as the Apple of your eye , yea as you would your lives . And though we or an Angel from Heaven should come and preach among you any Gospel contrary to , or besides that which they have preached , and you have received , let him be accursed . 2. Follow them in the Grace of Faith. They were Believers , be you so too : look narrowly to it , that it be the true Grace of God in which you stand . Take not up , my brethren , with an empty name , a verbal profession , a company of bodily exercises , and heartless duties . Mind , I beseech you , the Power of Godliness , and do not stop one hairs breadth on this side of it : Painted Hypocrites are as odious to that God who requires and searches the heart , as the openly profane : his soul hates them that secretly mock him , as well as those that publickly affront him . Make sure work therefore for your precious souls ; see that you have that faith which is unfeigned , the faith of Gods Elect , that you do cordially imbrace the Truths of the Gospel , and ●lose with an offered Jesus ; that you have that faith by which you may live , that faith by which you may walk until you come to walk by sight . I would not have any of you deceived , and cheated to your own destruction , as many poor creatures are , who run away with a lie in their right-hand , build hopes of Heaven and Happiness upon a sandy bottom , please themselves in a lifeless Image of Religion , which the holy One of Israel will despise when he awaketh unto judgment ; their faith is no better than a fancy ; their Godliness is not a Godliness of Gods making nor approving ; they walk about in the sparks of that fire which themselves have kindled , and at last lie down in sorrow . Be you wise for your souls , and deal prudently ; get that faith which upon tryal will be found to praise and honour , much more precious than gold that perisheth ; be ye provided with that Oyl which will keep your Lamps burning when the blessed Bridegroom cometh . 3. Follow them in the actings of their faith . Grace is given you not only for Ornament , but also for use ; we are not only to be justified by faith , and saved by ●aith , but to live by faith . Have you got it ? then suffer it not to lie dormant , but exercise it : Act your faith upon Christ , his Mediation , Merits , and Intercession : He is a full Christ ; it hath pleased the Father , that in him should all fulness dwell , a fulness that is far beyond your emptiness ; live upon him therefore , and draw from him , you can never draw him dry : Act your faith upon the Covenant , it is an everlasting Covenant , ordered in all things , and sure . God is ever mindful of it ; with it holy David comforted himself , in it he placed all his happiness , and sum'd up all his desires . Act your faith upon the Promises ; these are exceeding great and precious , you cannot measure them , nor over-rate them . In them there is an answerableness to every case , a complete suitableness to every condition , in which you either are or can be . And you cannot over-trust them , being Yea and Amen , of most sure and certain accomplishment : The Womb of Divine Promise never miscarried , but shall bring forth at the time of life all the mercies and blessings with which it travails . Ever count Gods Promise abundant security ; and believe that all Mountains which lie in the way of its performance , shall be made a plain ; the darkest Providences are still subservient to the promise . Iosephs being sold for a Slave , and clapt up in a Prison , were steps to his being made the second man in the Kingdom . Act your faith upon the wisdom and power , the love and care of your heavenly Father ; know , he endears you , and will look after you : His Glory shall not be lost , nor given to another ; his Truth is great , and shall overcome ; his Church is built upon a Rock , and the gates of Hell shall not prevail against it . Iacob , though small , shall rise ; and though a worm , he shall thresh the mountains ; the Beast and the false Prophet shall be cast into a lake of fire , burning with brimstone , and the glorious victory shall be the Lambs ; for he is King of kings , and Lord of lords ; and they that be with him , are chosen , and faithful , and true . Believe , and rejoyce while you believe , that when Gods desperate Enemies are at work , He himself is not idle , but observes them , is in the Conclave and the Cabal , undermines them , counter-acts them , and will turn their counsels backward or headlong , so that no weapon shall prosper which they form against his cause and people ; but he will accomplish the thoughts of his heart , which shall stand in all generations ; and effect his own designs , and be absolute Master of all his ends , finishing all the work which he hath to do in the world , and that without losing either time or ground ; as our days go off , so Gods work goeth on , it is never out of hand . Thus act your faith upon God in all conditions , and under all dispensations ; when you are high , and when low , yea at the lowest , for still , still , still the everlasting arms , arms , are underneath . In these actings of faith those holy men lived , and so must you , otherwise you will never be established , much less in such gloomy , tottering , turning , and tumbling times as these are . 4. Lastly , Follow them in the fruitfulness of their faith . Your gracious Pastors were not , neither may you be Solifidians : As they did believe , so they maintained good works , and by that means obtained a good report . While you know that faith justifieth you , you must also know , it is your duty to justifie your faith ; that faith which is alone , is stark naught , it is dead and rotten , and stinks above-ground ; shew me , and shew the world your faith by your works . If you ask me what fruits they are which grow upon the root of faith , and prove it genuine ? I Answer , all the fruits of the spirit , in which you must abound , if you would have an abundant entra●ce into the glorious Kingdom of our God and Saviour . But I shall speak only to three , Holiness , Love , Ioy. 1. Follow them in their Holiness . A wicked Believer is as meer an impossibility as a gracious Devil ; such a faith as will consist with the love , and life , and reign of sin , is no better than what may be found in Hell among lapsed Angels , and damned Spirits , who , as the Apostle Iames tells us , Believe and tremble . Wheresoever true faith is , it purifies the heart , and reforms the life , and orders the footsteps according to the word : As it cloathes the soul with the beautiful Robe of Christs Righteousness , so it subjects the soul to his governing Scepter and Law ; it lets Christ in , and casts corruption out ; when Christ dwells in the heart by Faith , he shines in the life by Holiness : The pearl of faith is never found in the dunghil of profaneness . Study then , study holiness , and perfect it too in the fear of God ; think with your selves what manner of persons ye ought to be , how acurate and exact in your whole course ; remembring , That grace of God which bringeth salvation , and hath appeared unto you , teacheth you , that denying ungodliness and worldly lusts , ye should live soberly , righteously , and godly in this present evil world , 2 Tit. 11 , 12. And that you ought to be like your Father , who is holy in all his ways , and righteous in all his works . When therefore a temptation to any sin assaults you , resist it with utmost indignation , and say as Nehemiah did in another case , Shall such a man as I do this ? or as Ioseph , How shall I do this great wickedness and sin against God ? or as that good Woman [ Christiana sum ] I am a Christian. This , my dear Friends , this is the way to glorifie your God , to honour your Religion , to credit your Pastors . In this way you shall be their comfort while they live , their Crown when they are dead , yea their joy and rejoycing in the presence of the Lord Jesus Christ at his coming : The exemplariness of your carriages is the best commendation of the Ministers you have , and of the Sermons you hear ; whereas when you walk disorderly , and as Enemies to the Cross of Christ , you are our shame and reproach , spots in our Assemblies , goads in our sides , and burdens upon our spirits : Let no man nor woman tell others they sit under my Ministry , unless they resolve by the grace of God to depart from iniquity . 2. Follow them in their Love. True faith works love , and by it ; it kindles a pure flame of love , and then makes use thereof for the promoting and furtherance of all duty . Have you not taken notice of your Pastors love ? What did they think too much to do for you ? They have hazarded their liberty , and spent their strength , and broken their rest , and wasted their lungs for you : They mourned under the untractableness of some , and were humbled for the unreformedness of others , who had sinned , and had not repented ; they longed for your Conversion to God , and progress in Religion , and growth in grace : They had no greater joy than to see you walking in the truth ; Oh! how did they prize God , and Christ , and you ? how did they rejoyce in their work , though hard , yet sweet ? how welcome was a Sabbath , upon which they might draw their breasts for your consolation , and open their treasures for your inriching ? imitate you them in their love ; give the best , the flower , the quintessence of it unto God. Erect in your hearts a Throne for Christ ; love him as well as you can , and then mourn because you love him so little , and always pray that you may love him more : Love one another dearly , for you are brethren , and so fulfil the law of Christ , and prove your selves his Disciples . Have an universal love for all the Saints , all in whom you can see [ aliquid Christi ] any thing of Christ ; yea so love all men , as to wish their good , and to do them all the good you can , even your Enemies , your Persecutors , those that hate you ; do you hate their sins and wicked ways , but love their persons , and pray for their conversion and salvation . 3. Follow them in their Joy. You read of the joy of faith , and of the Saints rejoycing in believing , with joy unspeakable and full of glory . Certainly it is a duty incumbent upon all the Saints to rejoyce in the Lord , and that evermore ; and call to remembrance the times that are past . Have you not seen the faith of your Pastors budding and blossoming with joy , when you have been sinking , and days have been dark , and fears many ? Have you not seen a smile upon their brow , even then when there was a Cloud upon their tabernacle ? You have indeed been acquainted with their sorrows , and their tears , because men hated to be reformed , would not keep Gods Law , but dishonoured his Name , and opposed his Gospel , and would break his bands asunder , and cast away his cords from them ; but you have also been privy to , and witnesses of their joys ; follow them in this : Let them that are of a fearful heart be strong ; be you of a cheerful spirit , and let your brethren and others see you are so . You have , O Saints , matter of rejoycing in your worst conditions ; nay , let me say this , You have much more matter of rejoycing than you now have , or ever shall have of sorrow and disquiet . For , if you be really what you profess your selves to be , God is the cause and matter of your rejoycing ; it is he that is your comfort and your glory , Psal. 43. 4. I will go , saith that sweet singer of Israel , unto the Altar of God , unto God my exceeding joy : or as the margin tells you it is in the Hebrew , unto God the gladness of my joy . Now I beseech you , if you can , tell me , What can possibly be ; I ask you again , what can possibly be so great a cause of sadness and sorrow , as your God is of joy and rejoycing ? Thou , O poor drooping soul , thinkest thou hast a great many sins in thy heart , and the Church of Christ hath a great many dangers at this day in poor England , City and Country is full of them ; and doubtless all this is very true , too too true , the good Lord help us . Yet know , God is above them all , and greater than them all : He is greater than all thy sins , and so can both pardon and subdue them : He is greater than all his Churches enemies , and so can either reconcile and change them if he pleases , or curb and conquer them . As he is greater than all our dangers , and so can easily obviate and prevent them : He can with a word command deliverance , and create peace , and place a defence upon and about all our glory . You have , my Brethren , at all times , in the very worst times , more cause of joy in God , than you can have of sorrow and discouragement in any thing , nay in all things . This made the holy Prophet take up that brave resolution , Hab. 3. 17 , 18. To rejoyce in the Lord , and to joy in the God of his salvation ; though there should be a famine in the world , and the staff of creature-comforts should be broken to pieces ; though earth should sink under him , yet he would by faith hang upon a God above him ; and as long as he had a God above to live upon , his joy should live and flourish : He knew not only how to make a meal , but how to feast it upon God alone . Thus have I at large set before you that duty which is incumbent upon you in reference to your deceased Pastors , who have Preached to you the Word of God ; it lieth in these two things , Remember them — Follow their faith . Now I come to the last clause in the Text , which you may look upon either as a third duty , or an excellent means for the commending of the two former , and facilitating them unto you ; and that you have in these words , Considering the end of their conversation . Here again you have the Act , Considering ; and the Object , The end of their conversation . I will begin with the former . Considering . We ought to be a considering people ; it would be our safety , our honour , our comfort and advantage every way , as I could easily shew you . We should sin less , if we would consider more . Most , if not all our sins come in at this door , want of consideration . Men do not consider , their ways lead directly to Hell , going down to the Chambers of Death ; and therefore they go on in them : They do not look into the state of their souls , nor consider how affairs stand with them ; and so when they should mourn and weep , they live jovally , and frolick their days away , dancing and roaring upon the very brink of the burning lake : They do not consider the pearl of price , how orient it is , how excellent and inestimable ; and therefore they do not sell all , and buy it : They do not consider the worth of their souls , that they are immortal , and their ransom precious , and therefore they barter them away for a filthy lust and transient pleasure . Men do not consider how sordid and odious a thing it is , how ill-becoming them , how hateful to God , and how exceedingly it inflámes their reckoning , and will one day add to their torments , 〈◊〉 swill like a Swine , to be filthy like a Goat , to curse like a Devil , and to swear like a Cutter ; to profane Sabbaths , and 〈…〉 to hate the power of Godliness , and 〈◊〉 ●hose that are peaceable in a Land. Due and serious 〈…〉 , my Brethren , would correct all these things , 〈◊〉 ●ould reform a thousand disorders , and we should have another world . And until this be , the world will be the old world still ; we shall find it as bad as ever , a wicked , malicious , and troublesome world ; Cain will kill Abel still ; And they that are born after the flesh , will persecute them that are born after the spirit . I shall not at all wonder to see men carry like Bedlams , to see them raging-mad in sin , so long as they live like fools , without consideration . Well , my Friends , if any will be vain and foolish still , let them be so : As for you , reckon upon it as your wisdom and interest to do nothing rashly , not to pass over things lightly , not to run on headily ; look before you leap , ponder your path , try all things . Consider those things which we deliver to you in the course of our Ministry , and require of you in the Name of our God , whether they be not most holy , and just , and good . Consider those things we propound to you , the great and gracious offers we make , whether you can any where else better your selves , and get a more gainful bargain ; see if we do not out-bid all the world , and offer you such a match for your souls , as is the chiefest of ten thousands , altogether lovely , without compare . O ye fools , be ye of an understanding heart . We would not have you embrace our counsels , and follow our directions blindfold . We can say this , We counsel you as we do our selves , and we lay no other burden upon you than upon our selves , and your souls are precious to us as our own , and it sorely troubles us to think of your eternal miscarrying , and our hearts would greatly rejoyce , even ours , if that danger were over , and that we did but see you in that tender and mighty hand , out of which none can pluck you : yet we would not have you take all upon trust from us ; an implicit faith , and a blind obedience do not please us : No , weigh things in right balances , compare the service of Christ with the drudgery of a Devil , and the service of sin ; peace of conscience , with roaring in a Tavern ; the kisses of a Saviours lips , with the caresses of a Minion ; the favour of Christ , with the smiles of a Man ; a being filled with the spirit , with a being drunk with wine , in which is a brutifying excess . Compare contrivances for God , with plots for Rome , and conspiracies against Princes ; an heavenly mind , with earthly affections ; an interest in promises , and an inheritance in Heaven , with an ill-gotten estate in the world that hath a curse in it . Compare , I say , these things together , and consider , and then chuse . Let some men say what they will , their tongues are their own , only let them remember , they must at last be accountable for their words ; as for us , we would have you rational in your Religion , rational in your believing and living ; use your reason in all things within its reach , only to call that to determine in matters too high for it , in points of faith , that could never have been known by us , but by Divine Revelation , hath much more absurdity in it , than to call a Countrey-clown from following t●e Plough , to sit down at the Helm , and determine in the [ Arcana Imperii ] mysteries and riddles of State. Use all the reason you have , only be not unreasonable in you reasonings ; and believe it , we are not afraid of having things brought to a tryal ; the cause of Godliness is too good to be cast , when it hath its hearing before a prudent , impartial , and righteous Judg. Consider then , and that not only once , but often ; so the Original word signifies [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] considering again and again ; frequently repeat this act ; think of it now , and think of it anon ; to day and to morrow , every day . The things of God , the matters of Religion , the product and issue of an holy life , do deserve greatest seriousness , and most frequent thoughts ; there is nothing in the world so considerable in it self as these things are , and therefore nothing in the world is so worthy of your consideration . Besides the merit of the things , the dulness of the hearts calls for it . Ahlas I we are not easily wrought upon ; our minds are blockish , our wills stubborn , our hearts obdurate , our judgments do not readily assent to truth , nor our wills close with goodness . We are as the Disciples were , slow of heart to believe , and submit and embrace the things of God. There must be precept upon precept , and line upon line ; and there had need be consideration upon consideration , and prayer upon prayer , and all this is little enough ; nay all this , and more than this would be too little , were not God pleased to bare his Omnipotent Arm , and to make it a day of power upon the obdurate and refractory sinner . Slight thoughts and transient glances will make no impression , will kill no sin , nor kindle any holy heat ; it is the fixed eye that doth affect the heart ; as the Burning-glass must be for some time held with a steddy hand in the beams of the Sun , before it will fire combustible matter . Be much then in the work ; let not vain thoughts lodg , but let holy thoughts abide and dwell within you . So much for the Act. I now come to the Object , What is it that we are to consider ? What ? truly you need never be at a loss for matter of consideration , most choice and excellent matter , viz. God himself , and the operations of his hands , in Creation-work , and acts of Providence ; specially that admirable Master-piece , sinners Redemption and Salvation . Consider your selves , your hearts and ways , and latter end ; together with that infinite Ocean of Eternity into which you must lanch ; and those two places , Heaven and Hell , into which all Intellectual and Rational beings shall be gathered . Consider the Sermons you hear , and search the Scriptures daily ; bring all that is said in the Pulpit to the Law and to the testimony ; and see whether those things be so or not . In Prayer consider in what a presence you are , and with what a glorious Majesty you have to do ; what great Mercies and Blessings you have to seek , and do not offer the sacrifice of fools . Consider the Worship you perform , whether the word will warrant it , and God accept it ; many things that are very pretty in the account of men , are very ugly in the sight of God. Consider the opinions you take up , the Doctrines you believe , whether they be truths of God , what foundation they have in the Scripture , with what evidence they come upon your minds , and what work they have made within . I might multiply particulars to this purpose , but shall forbear . The Text directs you to a very proper Object , Consider your Pastors , in the end of their conversation . King Solomon was a very wise man , and very considerate ; he went too far in his trial and search for an happiness under the sun ; and being out of his way , he was often in the ditch ; yet wheresoever he was , he took consideration with him : You find him one while returning and considering oppression , Eccles. 4. 1. another time you find him returning and beholding vanity under the sun , Eccles. 4. 7. and at another time he is busily taken up in the sluggards field , Prov. 24. 30 , He went by the field of the slothful : he saw and consider'd it well , and lookt upon it . What did he observe there ? Two things ; The posture of the field , and the issue of the Owner . The field lay over-grown with thorns , covered with nettles , having its stone-wall broken down ; and as for the end of its Owner , that was beggary ; he had not so many rags to his back , as he had nettles in his ground . Poverty and want came upon him as an armed man. King Solomon consider'd all this , and receiv'd instruction . He was the better for it while he liv'd . If we would be wise , we might get good out of nettles ; turn every thing we see , into spiritual advantage . Honey is by the industrious Bee suckt out of nettles and weeds . But , I am calling you to turn , not into the Field of the heavy and lazie drone , but into the Field of the diligent and laborious Husbandman . And do you consider it well , observe how it is watched , and manur'd , and kept ; how curiously it lies , and how fertil it is ; what pains the industrious owner took in sowing , and what comfort he hath in reaping ; observe his harvest joy , when he goes home at night carrying his sheaves with him . We will consider here two things . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Conversation . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of their Conversation . 1. Consider their Conversation , all the windings and turnings of their lives , take special notice of the whole , and of each particular . Consider them in all their Capacities , Private and Publick , as Men , Christians , Ecclesiastick Governours . In all their Relations , as Neighbours , Friends , Masters , Parents , Husbands , Ministers . In all times , serene and cloudy , halcion and tempestuous . In all conditi●ns , high and low , prosperous and adverse , in Honour and disgrace . In all these consider the evenness of their spirits , the stedfastness of their faith , the holiness of their walking , their industry and patience , their self-denial and submission , their meekness and contentation , their purity and zeal . Consider how in Simplicity and godly Sincerity , not with fleshly wisdom , but by the grace of God they have had their Conversation in the World , 2 Cor. 1. 12. 2. Consider the end of their Conversation . A two-fold end , which I shall give you up in these termes , since better do not occur at present . 1. The end of their desires . 2. The end of their days . 1. Consider the end of their desires , what they propound to themselves , and aim at in all they do , and which indeed their hearts are very much upon . Would you know what it is , I answer negatively ; Not a name among men , to be carried aloft by the ●ading breath of popular applause . Alas that is a vain thing that will please and satisfy none but a light and empty Spirit . With them it was a very light thing to be judged by mans judgment , 1 Cor. 3. 3. That wind continueth not long in one corner . Our dearest Lord Jesus spake and lived as never man did , he excelled and outshined all that ever the world could glory in , the brightest stars were darkned by that beautiful Sun , yet he , even he met with a crucifie him , after an Hosannah in the highest . Again , their end was not worldly riches and s●cular advantages , not vast and swoln estates , on which the greater part of the Sons of men dote , yea too many professors , these did flie an higher pitch . A liberal maintenance was their due , the communication of their spirituals did richly deserve a return of your temporals , which to make is not your charity but duty , yet this was not their end . I could tell you of some , who for your sakes have greatly deny'd themselves ; Others have laboured hard and chearfully in the midst of hardship and want . They have hugg'd opportunities of bringing to hungry souls bread from Heaven , clusters from the Land of promise , when they themselves have , as to their outward condition , been in a dry and barren wilderness : but affirmatively thus , the end at which they aimed did consist of these three things , which were worthy , most worthy of such truly noble souls . 1. The glory of the ever blessed God , which is his own supreme and ultimate end in all he doth ; and indeed nothing below the glory of God is fit to be advanced to the honour of such an end . Now this was the end of those holy men , To me to live is Christ , said Paul , Phil. 1. 21. He was the Author , preserver and comfort ; he was the pattern and end of Paul's life : the advancing of his name , the setting forth of his excellencie● , the inlarging of his territories , and increasing the number of his subjects , was the scope , the white at which he levell'd all his actions : and this also was principally designed by your gracious and faithful Pastors : Christ they loved , and Preached , and exalted ; for him they contended , for him they suffered , for him they were ready to have died ; for the proclaiming of his Righte●usness , yea his only , and for the maintaining of his Authority , as Head of the Church , and Zion's King , against the bold and God-daring invasions of the grand Roman-Impostor and Usurper with his Adherents . Doub●less nothing was so sweet to them as serviceableness to this purpose . Contributions hereunto did not only reconcile them to their own ●●●lipses , reproaches , losses and sufferings , but also put a pleasantness into them . Iohn the Baptist speaking of this blessed Bridegroom , could say in the uprightness of his heart , Ioh. 3. 29. 30. This my joy is fulfilled ; he must increase , but I must decrease . And you find Act. 5. 40 , 41. when the Apostles had been bcat●● for Preaching up Jesus , they departed from the presence of the Council , rejoycing that they were counted worthy to suffer shame for his Name . Now , my Brethren , this is such a pitch as the most raised Heathen , and sublimated carnal man never yet soared ; their principles are too low and sordid , their wings too weak and feeble to admit of so lofty a flight . Let nature and the power of it be never so much commended by its admirers , the natural man without a supernatural principle , and the sweet , yet mighty assi●●ance of special grace , never did ▪ never can make God his highest end : No , no , self s●icks too close to him , and is predominant ; it is both at the top and bottom of all his actions , and doth indeed run quite thorough them . Whereupon Theophylact said , you cannot instance in one good Heathen , because they did all for vain glory . 2. Your deceased Pastors desig●ed the salvation of their own souls ; interest in God , communion with him , and fruition of him , tasts of his sweetness , sights of his beauty now , and satisfaction hereafter . They were of David's mind , and rejoyced in the same hopes . David had been speaking of the men of the world , how they had their bellies filled with hid treasures . Oh! that is good , say some , we wish we had our belly full too ; but stay , that which spoiled all is this , that they had their portion in this li●e . The comforts of the w●●ld are good en●oymen●s , but they are a bad portion ; that holy man did think them so , and therefore closed most sweetly thus , Ps●l . 17. 15. As for me , I will behold thy ●●ce in right●●us●ess , I shall be s●tisfied when I awake with thy likeness . It is as if he had said ; Every one as he likes ▪ if these men see so much in the world , let them take it , and much good may it do them ; when they have their bellies full , let them go to rest , and sing themselves asleep in the lap of pleasures , at the breast of creatures ; when God awakens them , they will find emptiness and pain , having fed all along upon wind and ashes . As for me , I will not be put off with these things , they are but for the body , but for the belly which must be destroyed , for that part of man which shall never be glorified . As for me , I study the good of my precious soul , and am set for a portion for my soul ; I would have my portion to take when their portion is spent : I am for beholding the face of God , and satisfaction with the likeness of God ; and when I once have that , I am sure that I shall have enough both of his love and of his glory . Paul laboured more abundantly than all ; if you should ask him , what it was he laboured for , he tells you , I and my faithful Brethren labour that whether present or absent , they might be accepted of God , 2 Cor. 5. 9. We would gladly be accepted of the Saints , but our chief desire and ambition is to be accepted of the God of Saints , and to be received to live with him as his Children for ever . And surely their greatest Adversaries may well allow them this . We all know , there is a scantiness in the creature , and a narrowness in the world , from whence proceeds shouldering , and justling ▪ and scrambling ; but the Divine Love is infinite , the fulness of a God inexhaustible , and in Heaven there are many mansions , room enough ▪ and happiness enough , and glory enough for all that shall come thither : let us not quarrel by the way , nor at the Inne ; at home , at our Fathers house , there is fulness of joy and pleasures for evermore . 3. Lastly , They desir'd and aim'd at the spiritual good , and eternal welfare of your souls : To bring you unto Christ , to build you upon Christ , to keep you from departures from him , and from unstedfastness with him ; in a word , to be instrumental for the making you meet to be partakers of the inheritance of the Saints in light . Your selves are witnesses of the pains they took among you . God is witness of their studies for you , the tears they shed in private , the prayers they made , in which they wrestled with great wrestlings , that you might live in his sight , and neither fall short of the grace which is bestowed upon his people , nor of the Rest , which remains for them . I dare with highest confidence affirm , these were the ends at which they principally aimed , and do not fear being put to the blush at last , as one that is found a lyar . 2. But now let us consider the end of their daies , their [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] last end , their going off the stage of the world , and out of this vail of tears . What Exist have they ? how come they off at last ? for that is the import of the word in the Original ; which ( saith a Learned Critick ) is a metaphor taken from those , who being incompast about with thieves , are in danger on every side ; how do they escape ? Faithful Pastors are tha light of the world , but how many are there every where puffing at them ! They are the Salt of the earth , but how do the wicked endeavour to cast all this Salt upon the dung-hill ! and what an unsavoury world should we have then ? They are troubled on every side , and in all revolutions of Kingdoms and Nations , none are so much exposed to hazard as they . Well now , observe and consider the end , the last Act , and blessed be our good God , you shall find that in the Evening it is light , [ Finis coronat opus ] Their End is such as that it crowns their works ; such as makes them free to tell the world , that their labour hath not been in vain in the Lord , because it fully answers all their hopes and expectations ; nay , doth unspeakably exceed them . It is such an End as is desirable for all men . Even a Balaam wished thus , Let me die the death of the righteous , and let my last end be like his . The vile wretch did not like the righteous mans life , that was too refined and strict for him who loved the wages of unrighteousness , but he would fain have his end . And you will see no cause at all to wonder at it , if you will but retire a little , and in good earnest consider these things . 1. The End of your faithful Pastors , yea and of faithful Christians too is a welcome end . Others , like the fool in the Gospel , have their souls taken from them ; there is a force put , if they could resist , they would : in a sullen mood and disconted fit they will call for death , but when it comes indeed , they wish it ●arther off , Whereas these resign their souls , and give up the Ghost , and commend their spirits into their Saviours hand , They did according to their duty love their work , and Relations , and Friends , and Comforts , yea and glory in the Cross of Christ , but they can freely bid farewel to all , when they know they shall , and think they do go to God. Though their daies be few , yet they depart hence full of daies , because they have had their fill of living , they do not only submit to God , when he sends for them , but also are well pleased , the World was crucified to them , and they to the World ; & when things are once brought to that pass , it is no hard matter to part , the World is weary of them , because they convince and condemn it ; and they are weary of the World , because of its wickedness and frowardness . It is terrible to think , what a strugling there is when a wicked man comes to die . Methinks it is something like , though much beyond that of the Vine and Olive , when the rest of the Trees would have made one of them King ; Oh , saith the Vine , how shall I leave my sweetness ? and I , saith the Olive , my fatness ? So say ungodly men upon a dying-bed , how shall I leave my jovial and merry companions , my honours and preferments , my riches and estate , my pleasures and delights ? if these be once gone , all is gone with me , there is nothing left , I have nothing to take to . Death ruines them at once . Alas , these poor cr●atur●s are not branches of the Vine , they are not ingrafted into the Olive , they are brambles , and it is not strange that they should rather chuse to rule on earth , than to burn in Hell. But when these holy men come to die , whatever struglings there are in nature , they chearfully comply . Death is what they have looked and long●d for . P●ul desired to be dissolved and to be with Christ Phil. 1. 23. They groan earnesily to be 〈◊〉 upon with a robe of glory , and that house which is from . Heaven , 2 Cor. 5. 2. They have been familiar with death , they have prepared for it , and waited for it , and given many a long look ; and what should hinder their bidding of it welcome , since they know it comes upon a good errand , though it be a grim Messenger . 2. It is a peaceable end . If a wicked man should say to Death , as Ioram did to Jehu , is it peace , Death ? He might expect such an answer as he had . What peace , so long as thy rebellions , and whoredoms , and abominations are so many ? peace ? no , no peace . I am come to arrest thee upon Actions of high Treason against the King of Heaven . The Soveraignty , Holiness , Goodness , Son , Gospel , Mercies , Judgments of God have brought in their charges against thee , and I am come to drag thee as a cursed Malefactor to the tribunal of thy Judge , where thou shalt be convicted and sentenc'd . But now if these gracious men should ask death , as the Elders did Samuel , comest thou peaceably ? the answer would be , yes peaceably . I was thine Enemy , but I am reconciled . A good Friend of thine hath pluckt out my sting , so that I cannot hurt thee . I am come to fetch thee home . I am come to send thee to a place where thou hast laid up great hopes , and many prayers , and much treasure , to a place where thy Father is , and thy Saviour , and an innumerable company of Angels , and Spirits of just men made perfect ; many of them thou knowest , most of them thou knowest not ; yet all of them , one and other , are ready with joy to bid you welcome . Sanctifie thy self , set thine house in order , and come away . As soon as ever I have taken off this clog of earth , Angels sh●ll , according to the charge their great Lord hath given them , receive thee , and conduct thee to Iehovahs pallace , where thou shalt quickly be ; no tiring by the way , and no want in the Countrey It is true , a malicious Devil is ready to fall upon the Saints , when they are weakest , and if God permit him , he will bruise their heel just when they are to go their journey . And sometimes there is a very sharp bout , and soar conflict upon a death-bed between him and them , but when once death is come , he parts the fray , and all is quiet ▪ The Devil may rage , and storm , and fret , but he can do nothing else . 3. It is a comfortable end ; I deny not but a little before there may be Clouds ; and this shady Valley so dark , as that the Believer is at a great loss . Though his Title be good , yet h● cannot read his Evidence . God may be pleased to put a Vail upon his own face , and the Sun of Righteousness suspend his Beams . There may be a great silence in Heaven , and not one word of comfort spoken , that the attentive and listening Soul can hear . God is indeed by , but he is not seen . He doth uphold , but not revive . And hereupon there follows sad questionings and hot disputes , if it be so , why am I thus ? will not God vouch●afe me one smile now , and can I think he owns me for one of his Children ? Is his mercy clean gone for ever ? Hath he forgotten to be gracious , or resolved he will not be so to me ? But when it is thus very dark , the dawning of the day is near at hand . And oftentimes the Clouds scatter , and the case is rightly stated , and things are brought to a good issue , before the last blow be given . God comes in and takes off the sackcloth , and puts upon his beloved Child a Garment of praise , so that now he lies in state upon his Bed of languishment . But however , as soon as Death hath done his work , the dispute is at an end , and the controversie is determined on the Souls side . And this is done when things have been at the worst . After the lowest ebb , there then is a spring-tide of consolation . Then the enlarged Soul doth magnifie the Lord , and the Spirit rejoyceth in God its Saviour . But how often is it otherwise , have you not known ? have you not heard , that some of these precious Sons of Sion , these heirs of joy and glory have triumphed over Death , even while they were under its assaults . When Death hath been making its most furious batteries , then have they been singing their Song of praise in the Apostles language and strain , 1 Cor. 15. 55 , 56 , 57. O Death , where is thy sti●g ? O Grave , where is thy Victory ? The sting of Death is sin , and the strength of sin is the Law. But thanks be to God which giveth us the victory through our Lord Iesus Christ. What raptures have they been in ; and what extasies of joy ? so that their pains and throws have been forgotten or neglected . How have some of them told by-standers [ hic sat lucis ] here is light enough , meaning in their breasts . And others , that they were as full of joy as they could hold . God had anointed them with the oyl of gladness against their burial , and made their cups run over , so that their Hearts have leaped within them at the thoughts of their being upon the borders of Eternity , and so near the company which they lov'd so well . Witness that more than Swan-like Song of good old Simeon , Luke 2. 29. 30. Lord now lettest thou thy Servant depart in peace , according to thy word , for mine eyes have seen thy salvation . Having got his Heart , and Christ in his Eye , he would set up his Sail , and his Frait , Grace inbe gone for the other World. 4. It is an Honourable end . Wicked men go out in a stink , not only the grosly profane , but the hypocritical professors , if discovered , as often they are . Their putrid carasses are not so unsavoury as their Names . Specially the Names of such professors , who by their villanies have made Religion stink in the nostrils of foolish men ; though it is pity it should . Let all men judge of our Religion , not by the practices of some that pretend to it , but by its own Rules and Laws , which are the most exact , excellent , and noble , of any in the World. But let the name of the wicked rot , and indeed so it doth and shall ▪ There is a curse upon it , and that rots it . There was wickedness in their Lives , and that causeth rottenness in their Names . No good man will speak well of them , and the commendations of the wicked are not worth the having , for they are a real disgrace . But these followers of the Lamb have obtained a good report , and left it behind them . That Death , which makes them naked and bare of all their temporal enjoyments , cannot strip them of this . The righteousness of Christ , and the graces of the Spirit go along with them ; their works sollow them , and the remembrance of their holiness and usefulness stays behind . How do their Relations and Friends want them ? How do their People and acquaintance bewail their absence ! nay , some of their Enemies will strew flowers upon their Herse ; And though they will not be so liberal as their Conscience , nor speak all that 's put into their mouths , but suppress and detain such truths in unrighteousness , yet they will bestow the Epithet of an honest man. That God whom they served , hath said , The Righteous shall be in everlasting remembrance . He takes care of their names , as well as of their dust . And he hath also said , the memory of the just is blessed . It is and shall be so , like a precious oyntment , which fills the whole place where they lived with a fragrant odour , yea and places far remote . We cannot expect all should speak well of them . Some paint the Angels black ; the Devil would have had Iob taken for a meer mercenary , although he was the Worlds none-such for his uprightness . Shimei cursed David , and Tertullus the Orator threw dirt upon a Paul. Christ himself was called a Deceiver after his death , yet He was in all things faithful to him that appointed him . When all men speak well of one , it is a shrewd sign , all was not well . Either something was amiss , they will be such as their company is ; or else something was wanting , viz. Faithfulness and plain dealing . It is honour enough to have a good report among them who fear God , they are best able to judge , and most to be credited ; and this honour have all his Saints , all those , whose character I have given you , and those also who tread in their steps , and hold out to the end , so doing . 5. Lastly , It is a most blessed and glorious end . You , Slaves of Hell , who are at the Devils beck , and drudge for him all your days , committing uncleanness with greediness , and drawing sin as with Cart-ropes , what is the end you must expect ? The Apostle tells you , Rom. 6. 21. The end of those things is death . That is the best wages the Devil hath to bestow upon his Servants , a never-dying death , a death which is unspeakably worse than death , and their end is shame . Now they are impudent , but then they shall be ashamed . Dread shall fill them , and shame cover them . That is the promotion of fools , Prov. 3. 35. Oh! change your Master , leave your work , break off your sins by repentance , unless you think eternal death a good reward , and everlasting shame desirable preferment . But behold these servants of the Lord , who have served their generation according to the will of God , and glorified him upon earth , who have fought a good fight , and kept the faith to the finishing of their course ; who have desired and endeavoured to turn many to righteousness ; how is it with them , when their end comes ? I want words , The lines fall to them in pleasant places , they have a goodly heritage . Who can summe up their happiness ? were one of them here , were an Angel here , he could not tell you half . They are approved , and highly commended . The testimony given is , that they pleased God ; that they have done well , very well . [ E●ge bone serve ] Well done good and faithful servant , thou hast been faithful in thy little . Now they shine as Stars in the ●irmament : now they have their Crown of Righteousness , in comparison of which the richest Diadems are not worth taking up in the street . And their glory is answerable to their Crown . An exceeding and eternal weight of glory , such as hath substance and solidity in it . And no wonder if , together with all this , they have their joy . If any thing can , this will make them forget their sormer sufferings , the worlds affronts and inoignities , the angers and bitter unkindnesses of their Mothers children , who are dandled in her lap , and yet are peevish with their weaned Brethren . All this will make them merry at heart , and cheerful in look , and sing Allelujah . They have a joy of God's making ▪ and maintaining ; not the crackling joy of the world , but the unconceiveable joy of their Lord ; a joy too big for them to contain , though their capacities are greatly enlarged : it cannot enter into them , they shall enter into it : a joy that shall fill them to the brim , and compass them round about : they shall be in joy as a full vessel in the midst of the immense Ocean . The doctrinal part being thus finished , I shall speak a little , and but a little in a way of Application . And Vse 1. My Reverend Fathers and Brethren in the Ministry of whatsoever Judgment you are in these divided times , give me leave in all humility , yet with all earnestness to beg of you , that you would so preach and walk , so labour and live , as that you may be ex●mples to the flock , and your memory may be blessed . Oh! let us all look to it ▪ that we know and speak the truth as it is in Iesus , not departing from the purity and simplicity of the Gospel . Let us remember , whose Embassadours we are , and keep close to our Commission , delivering only our Masters word . Let our lips preserve knowledge , and not cause people to erre . May our discourses turn chiefly and mostly upon those two Cardinal points that Pauls did , Repentance towards God , and Faith in our Lord Iesus Christ. Do what you can to turn your Auditors from all their immoralities to a sober , civil , and unblamable life . Doubtless the Gospel requires this ▪ Christ came to redeem us not only from Hell and condemnation , but also from a vain and vicious conversation . And our perfection in Heaven will consist in a compleat conformity to the Moral Law. If any decry Morality , it is because they do not understand it . Yet my Brethren , let us also teach Faith in Jesus Christ ; do not rob him of any part of his glory , to bestow it upon another . Sure I am , that is far from Morality ; it is no good manners to deal so with a precious Saviour , to whom we are infinitely and everlastingly obliged . And such injustice will cost them dear , that are guilty of it . Labour we to make men and women ●ound Believers . Shew them the insufficiency of all they do to justifie them ; that they may never ( with the besotted Iews ) go about to establish their own righteousness , but submit to the righteousness of God , and by Faith put on that perfect spotless Robe , which our dear Jesus hath wrought for humbled sinners . It is that , and that alone , that can cover all our shame , and adorn our persons , and make our beauty perfect , and us lovely in the sight of God. Teach them to look after the inward glory which the King's Daughter had , Psal. 45. 13. but withall to put on this clothing of wrought gold . And let us also live up to the Laws of our Religion . Away with covetousness and debauchery . Away with envy , malice and contention , Let not the noise of Axes and , Hammers , and evil Tongues be heard among us . Verily these things will not be for our honour . Bespattering one another is not a likely way to beautifie our selves ; it is a di●ty trick , and some of that dirt which you throw upon others will fly back upon your selves ; or if not the same , yet some as bad . This very work defi●es you . That person hath no love in the family , who is of a cross s●irit , and delights in abusing . Walk holily , and humbly , and in love . Let not head-divisions cause heart-divisions . Hatred , variance , ●mularions , wrath , s●rise , envyings , are works of the fl●sh , as well as seditions and 〈◊〉 . These gratifie the Devil , and please Papists , but offend God , and dishonour you . Let all of us that fear God , and love godliness , keep the unity of the Spirit in the bond of peace , for we are Brethren . We see the common Adversary is at work to ruine and destroy us all ; let not us strengthen his hands for it by weakening our own , and devouring one another . Vse 2. I would exhort you that are the People , to remember your deceased Pastors , and follow their Faith. And in particular , do you set upon these duties , my dear friends , who are the Members of this Congregation , who sate under , and rejoyced in the Light and Labours of my dearest Brother , your late Reve●end Pastor , Mr. T●omas Vincent . Concerning whom , much , very much may be said in his high and just commendation . My acquaintance with him hath been short , not full three years ; so that I cannot look back so far , nor inlarge so much upon this noble and copious Subject , as some of my worthy Brethren could have done , had you pleased to have invited one of them to this service . Blessed be God there is no need of many words , for his works praise him in our Gates ; they will ●peak , though I should be silent . But I know you do expect something from me , which you may please to take thus . Reverend Mr. Thomas Vinc●nt was a man really set for God ; having chosen him for his portion , and for his Lord too . He was devo●ed to his fear and honour ▪ and delighted greatly in communion with him : him he served with his spirit in the Gospel of his Son. Prayer was his daily work , and great delight : he was much at it , mighty in it , and successful too . Many a gracious answer was given him from Heaven . This wrestling Iacob was a prevailing Is●a●l , a Prince with God. He was a painful and indust●uous Labourer in God's Vineyard , laying out himself to the utmost for his peoples good . Oh! how great was his zeal in the Pulpit ? what his hand found to do , there he did it with all his might . You his Auditors could not but conclude his Heart was in his work . He put up his requests to God , and delivered his messages to you with inlargedness of soul , and in the sweat of his brows . I can assure the world , he was none of those idle drones , those ●lothful servants , who did the work of their Lord negligently . He stayed with you here in the time of th●t noisom and greedy Pestilence , which raged so furiously , and devoured so hastily , and numbred out many thousands , and ten thousands , to the Grave , when others fled for their lives , he kept his station all the while , knowing he could not go out of Gods reach ; the arm of omnipotency could so bend his bow , and draw his arrow to the head , that it should flie as far as he could run . He knew his duty and his safety lay together . He was however freely willing to venture his life for the salvation of s●uls . He was sound in his judgment , and turned not aside to any errours upon the right hand or the left . H●s Doctrine speak his faith in Chri●t , and both th●t and his life exprest his lov● to M●r●li●y , and Piety . I will tell you one passage which came from him about three or four daies before his death . Asking him how it was within , He answered me , very well , adding withal ; Blessed be God for an imputed Righteousness , and blessed be God for an inherent Righteousness ; Dear Brother , I must tell you , if I had not an inherent Righteousness , I could take no comfort from an imputed Righteousness . He was of an unblameable Conversation . I never heard of one dead flie in his Box of Ointment . Did I say ; he was of an unblameable Conversation ? it was too little a word , too short by much ; He was of an exemplary Conversation ; He reduced precepts into practice , and was not only in his Doctrine , but in his way too a shining light . He was a sweet Companion . Ah! my dear Brother , how pleasant , how very pleasant wast thou unto me ! Grace was poured into his lips , and they dropt as an hony-comb . I was beholding to him for frequent visits . And though sometimes my own occasions were very pressing and urgent , yet was his company never burdensom , for he still detained me from business with delights and sweetnesses . And if at any time I was not a gainer by his company , it was mine own fault . He was a warm Christian , and carried up and down with him a heavenly fire , a Divine heat both in his heart and his discourses . Some opposition he met with in his work , and discouragements , yet he was not discouraged , but held on his way , and grew stronger and stronger [ Sub ponder● crevit ] storms made him root the faster , and flourish the more . He did not count liberty nor life dear to him , so that he might finish his course with joy , and the ministry , which he had received of the Lord Iesus , to testifie the Gospel of the grace of God. And his blessed Master crowned his labours with admirable success , he did not draw up his net empty , nor had he cause to complain of labouring in vain , & spending his strength for nought & in vain . He did see of the travail of his soul in the conversion of many , and will be able to say at last , Lord , here am I , and the Children which thou hast given me . But alas ! alas ! this bright and orient Star must fall , he must fall , not by the rail of the Dragon , but by the hand of death , did I say , he fell ? no , no , he rose higher , and is now in the highest , with the highest . This Star is removed into another Orb ! His Mantle of flesh he dropt and left behind , but his Spirit mounted , and returned to God that gave it . And [ Si verbis audacia detur ] give me leave to sa● , a great man is fall'n in London . His work was done , and his dear Master would not permit his stay after it ; but took him home , and gave him his Crown . Hear a little my Brethren , of those precious sayings which f●owed from him abundantly , that Night before a full surrender was made . What he spake was taken by the Pen of a ready Writer . Out of that large Garden I have pickt some few flowers , which I thus make up and present unto you . He had his light of comfort in that day of trouble , though not a bright Sun-shine , yet under the thickest Cloud he could see grace in his Heart , and read his Evidence . These words assure us of that ; Dear Iesus , dost not thou know that I love thee , though not with that activity , which others do , yet with truth of love . Oh! thou knowest that I love thee , and wilt not thou love me , and manifest thy self to me ? Lord thou knowest , the bent of my heart was toward thy self ; thou knowest , I laid up my treasure with thee , and made choice of Heaven for mine Inheritance , thou wil● not forget it n●w . He had his experiences ready to produce , as Cordials to himself , and Arguments with his God , will you hear them ? Oh dear Iesus , a glimpse of the light of thy Countenance is worth an age of pains and prayers . I have had formerly , not only tasts , but large draughts sometimes . Ah my dear Father , thou hast given me sweet encouragement in waiting upon thee , and of late thou hast not wholly turned thy back . Oh my dear Iesus , didst thou not manifest thy self to me at the Sacrament , when I was so very weak ? didst not thou give me some tasts that thou art gracious , and that thou didst love me in particular , and that thou wouldest never leave nor forsake me , nor suffer me to depart from thee , is this so long a time ago ? He had high thoughts of God when he was at the lowest , he justified him , and that in this very Lauguage ; O my Lord , I will not complain of thee , though I must complain to thee . I complain of my self , but not of thee . I have deserved thou shouldest let me die in a Cloud , and though I do , I doubt not but I shall be happy . He could with a composed Spirit take his leav● , and shake hands with all . His expressions were these ; Farewell the world , the pleasures , profits and honours of the world : farewell sin , I shall ever be with the Lord. Farewell my dear Wife , farewell my dear Children , farewell my Servants , and farewell you my Spiritual Children ; whom he was at leisure thus to advise , be careful in your choice of a Pastor , choose one , who in his Doctrine , life and manners may adorn the Gospel ; I shall be glad to meet you all in Heaven . This spake a calm within , a sedate frame of Spirit . He could welcome death , observe how his words were dipt in oyl , when its hands were to be imbrewed in his blood . Oh noble Death , welcome , welcome . Would you know how this came to pass ? these words tell you . Death hath wounded my head , death hath wounded my breast ( which was full of pimples ) but he hath not wounded my conscience , blessed be God. He could with importunity call for Death . Hasten , hasten , oh hasten Death , where is thy bow , where thine arrows , come , come , come , I am yet in the body , I am yet on earth , but it is Heaven , Heaven , Heaven , I would fain be at . I seek death , but 〈◊〉 find it ▪ How long O Lord holy and true . He would scarce be reconciled to the means of rebuking his disease , and prolonging his 〈…〉 was conscience of duty that put him upon use of them . That learned and excellent Physitian ( who applied to him in his sickness , and whose heart was set upon his recovery ( though he much question'd it ) told me he said to him , why do you come to keep m● out of Heaven ? H● could play with Death thus ? Praythee , take poss●ssion of my Body , see wha● thou wilt get by it , fatten thy Grave with thy Sacrifices : He had high and admiring thoughts of Jesus Christ , read them thus , Oh dear Iesus , what or who art , thou ? Oh! that glorious Spirit , that laid ●he foundations of the Earth , and stretched out the Heavens like a Curtain . Oh what an excellent person a●t thou ! oh what an excellent person art thou ! thou art all lovely , in every part , from the Crown of the head , to the Soal of the foot , thou art all love , all excellent , thy bounty is divine , thy love is divine , thy beauty is divine . He was not satisfied with what he had of Christ. Observe how desires flam'd . Dear Iesus , dear sweet Iesus , come unto me , and manifest thy self unto me , that others may see and know that thou lovest me . Now if ever ; now , now , now , if ever , now if ever ; O dear Iesus . I am going out of the body to be with thee , to deal only with Spirits . Oh that I might have the light of thy countenance , the sense of thy lo●e , oh bome unto me . I see but a little of thy beauty and excellency ; oh that I might see more , and taste more , and enjoy more , that I may have more than ever I had , and ●ast more than ever I did . And he longed to be with Jesus , was in a kind of holy impatience , sick of love and desires to delight himself in clear vision and full fruition of him . Witness these groans , Dear Iesus , come and take me away , I have no business hear , my work is done , my glass is run , my strength is gone , and when my work is done , why shall I stay behind , Oh come , come , be as a Roe upon the Mountains of spices . How long shall I wait ? and cry ? how long shall I be absent from thee ? And again , O come and take me to thy self , and give me possession of that happiness , which is above , the vision of thy self , perfect likeness to thy self , full fruition of thy self , without any interruption or conclusio● . And yet again , O come de●r Lord Iesus , how long before thou ●end thy Chariots , O come thou down to me , and take me up to thee . Having ●ain some time silent and still , a Friend desired him to give him his hand , if the clouds were scattered , whereupon he reached out his hand , and said ( as those present understood him ) I am upheld in the Arms of a Mediator . Thus died this precious Saint , this eminent Minister ; thus he lived , and thus he died . Let him never be forgotten , he shall not , he cannot be forgotten . And let us who survive be followers of him , and others , who serv'd and walked with Christ on earth , and now sit and reign with Christ in glory . FINIS . 
A60568	----	The life and death of Mr. William Moore, late fellow of Caius Colledge, and keeper of the University-Library as it was delivered in a sermon preached at his funeral-solemnity, April 24, 1659, in St Maries Church in Cambridge / by Tho. Smith ... Smith, Thomas, 1623 or 4-1661. This text is an enriched version of the TCP digital transcription A60568 of text R566 in the English Short Title Catalog (Wing S4231A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 32 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A60568 Wing S4231A ESTC R566 11943235 ocm 11943235 51300 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60568) Transcribed from: (Early English Books Online ; image set 51300) Images scanned from microfilm: (Early English books, 1641-1700 ; 42:3) The life and death of Mr. William Moore, late fellow of Caius Colledge, and keeper of the University-Library as it was delivered in a sermon preached at his funeral-solemnity, April 24, 1659, in St Maries Church in Cambridge / by Tho. Smith ... Smith, Thomas, 1623 or 4-1661. Hammond, Henry, 1605-1660. [20], 11, [1] p. Printed by John Field, printer to the University of Cambridge, [Cambridge] : 1660. Place of publication from Wing. Reproduction of original in Harvard University Libraries. "The last words which were writ by ... Dr. Hammond, being two prayers for the peaceful re-settlement of this Church and state" : p. 1-11 at end. eng Moore, William, 1590-1659. Funeral sermons. Sermons, English. A60568 R566 (Wing S4231A). civilwar no The life and death of Mr William Moore, late fellow of Caius Colledge, and keeper of the University-Library: as it was delivered in a sermon Smith, Thomas 1660 5926 4 20 0 0 0 0 40 D The rate of 40 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-04 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Mona Logarbo Sampled and proofread 2005-05 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE LIFE and DEATH OF Mr WILLIAM MOORE , Late fellow of Caius Colledge , and Keeper of the University-Library : As it was delivered in a Sermon preached at his funeral-solemnity , April 24. 1659. In St Maries Church in CAMBRIDGE ; by THO. SMITH , B. D. his successour . HINC ◆ LVCEM ◆ ET ◆ POCVLA ◆ SACRA Printed by John Field , Printer to the University of Cambridge . 1660. To My ever-honoured Friend , CHARLES SCARBOROUGH , Doctour of Physick , and the rest of Mr Moors pupills . Most dear friends and fellow-pupils ; I Here present unto you a description of our Tutour , as it was taken in short-hand . I beleeve that Mr Smith ( towards the end of whose Sermon this was inserted ) would have been persuaded to have printed this whole Sermon , if M●Moor's executours had not told him , how they observed , that in such discourses the onely thing regarded by the Reader is the life of the person , especially in these times , wherein few minde any thing but news . I remember that when our Tutour had read over a book writ by D H. he said , That if he had been to write a tract on that subject , he would have said the same things with that authour . And therefore I here make bold to send you also the last words of Dr Hammond , which are newly come to my hands , because I have heard some ( who were intimate with them both ) say , that they knew no men more like in judgement and temper then M ▪ Moor and that holy personage : So that if you desire our Tutours works , you may be pleased to read this Doctours , till his shall be published ; which I hope some of his pupills will do ere long , and not leave all the toyl to Mr Smith . I have transcribed many of them , but am leaving England ; and so must commend them to you , and you to God : beseeching you to pray for me , and to look upon these not onely as the last words of my Tutour and Dr Hammond , but of me also , unless you hear further from the unworthiest of your fellow-pupills , Charles Bertie . Middle-Temple , May 8. Anno CAROLI II. 12o . THE LIFE and DEATH OF Mr William Moor . Reverend and beloved ; BE pleased to suffer me ( who never yet commended any man out of the pulpit ) to say a little of this Mr William Moor , newly interred here * before us , under that very stone whereon he was wont to kneel down in prayers to Almighty God . He was a person , who had that of Solomon continually before his eyes , Eccles. 9. 10. What ever good thy hand findeth to do , do it with all thy might ; for there is no work , nor device , nor knowledge , nor wisdome in the grave , whither thou goest : or rather , he had the life of the Blessed Jesus in his daily meditation and practise . You can scarce name the good or piece of knowledge or wisdome , wherein he was not eminent : one of the ablest that ever I met with , not onely in the knotty pieces of Divinity , Cases of conscience , and Chronologie , and all ingenuous sciences , especially History and all kinde of Antiquity ( which , if any thing , must bring the men of this age to their wits again , when all is done ) but also in Anatomy , Physick , Mathematicks , and the like . Those who are the most eminent for all these now in England being of his education . But above all I must admire his piety to God , signified in every particular that I could observe . And I think I had more the happiness of his company ( and so greater opportunities to note his behaviour ) of late years , then any here present , except his own family , having been with him almost every day for these seven years last past . Cardinal Bellarmin ( in his second book of Dying well , and eighth chapter ) is so ingenuous as to blame those Romanists , who begin with their Sacraments when they have done with their Physick ; and saith , Sacramentum conferretur aegrotis quando periculosè aegrotare incipiunt ; that 't is a very dangerous custome ( though it is seldome otherwise ) that men send not for the Priest till the Physician hath given them over . This our friend ( quite contrary to them , and such as Asa ) sought to the LORD first , and then to the Physician . To the LORD , and that ( after a strict examination of his soul ) in those two main parts of divine worship , Prayer and the Holy Eucharist . No sooner had the disease seized upon him in an extraordinary manner , but straight he spoke of the sixth chapter of St Johns Gospel , and those {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} mysteria , and told me and divers others , that he was of his good friend Mr Herbert Thorndikes minde concerning that chapter , viz. That it must needs be a prediction of the Holy Eucharist : which the first Nicene Council thought the most necessary viaticum ; and after them the whole Christian world ( not excluding Calvin , Zanchy , and others of the Reformed ) till some late novelists arose : who would perswade us that Christ had no true Church upon earth before these times . And he received the body and bloud of our Saviour with expressions of as much outward reverence as ever I beheld , ( which several here present can witness ) and doubtless his external deportment was but a necessary consequence of his inward devotion . Which also appeared by his zeal and frequency in prayer to Almighty God : not omitting to humble himself in a decent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dedicate to that purpose ( as you know the Primitive Christians did ) through every day of his life , even when he was not able to go , but crept and was led to it : not omitting the very last day of his pilgrimage , when he could not without help move his foot over the threshold . As he testified his reverence to God in doing , so in suffering . Though his sickness was very painfull ( caused by an ulcer in his bladder ) yet who ever heard him complain in that or any other trouble ? All that I heard of it from his mouth , was this ; When one told him that he could not but be in great pain ; he answered , My Saviour was in far greater pain for me . In his sickness he spent the most of his time in reading and meditating on the passion of Christ , desiring to throw aside other learning , and to know nothing else but Jesus Christ and him crucified : and this knowledge was his ballast kept him steady and couragious ; for he never abhorred any thing more than the humours of this age , simulation and dissimulation ; so that if ever any man had a window into his heart , that all the world might know his most secret thoughts , Mr Moor had . In these changing times wherein men pride themselves in menstrua fide & anniversaria ( as Tertullian speaks ) in a religion that alters as oft as the moon , or take up with the year at most ( and then persecute their neighbours for not being as very Protei as themselves ) who dare whisper that Mr Moor was not constant to that religion , which upon a strict rational examination he took up in his younger days ? sticking close to that faith into which he was baptized , the true ancient , catholick , and Apostolick Church of England , whose doctrine is contained in the 39 Articles , the Book of Homilies , and our * LITURGIE , which he lookt upon as the onely probable medium to reunite the shatter'd pieces of decaying Christendome . In this Religion he lived , and in this he died ; commending his soul ( in my hearing ) to God with a loud voice , in those our prayers which a Erasmus , and b Gilbertus Cognatus say , do savour of an Apostolical spirit ; and while both his hands and eyes were lifted up to heaven , his soul peaceably departed . Thus died Mr Moor , as David , in a good old age , threescore and ten ; full of days ( I will not say riches and honour , but ) full of that which David saith is far beyond them , peace of conscience , and joy in the holy Ghost . Shall I tell you how he added to his true faith vertue , 2 Pet. 1. 5 ? as that word signifies courage and constancy in well-doing , and conforming our actions to the rule which our consciences approve . He would oft say , That if men would generally take courage , and shew themselves bare-faced ( without mask or vizard ) and profess what they do indeed beleeve ; it were the onely way to secure themselves and all others , and make those few that be factiously bent unable to hurt them ; but that foolish fear hath always betrayed , and brought evil upon men , from the time of the Gnosticks till now . To this vertue he added patience , an admirable submission to all manner of Superiours , though perverse ; a most meek and quiet spirit under what governours ( Ecclesiastical or Civil ) soever . Which I note the rather , because I see some men write large books , and many disputations , to prove that the members of the old English Church are not to be suffered in any civil society : which books and disputations are ( in my opinion ) far better confuted by such lives as Mr Moors , then by volumes . And to patience how did he add brotherly kindness ! A true Samaritan . Every man was his neighbour ; loving to all , I cannot say to his enemies , because I never heard he had any , for he walkt so far from offence toward God and man , that he attracted the love or wonder rather , even of the froward . And though in these unhappy times difference in religion ( as 't is the nature of it ) hath caused a vast difference in most mens affections , yet I cannot hear of any one man that spoke one single word against Mr Moor ; nor do I remember that I have heard him speak ill of any one man or woman ; but I have heard him in general blame the men of this age for pulling down — and looking into other mens faults more then their own . He would say , that he had oft heard an apt proverb , After a good dinner , let us sit down and BACK-BITE our neighbours : the discourse of most men now adays being nothing else . And I confess I have seen him very oft ( both in sickness and health ) upon the mention of schism , heresie , or sacriledge , shake his head , and profess that he would not have had the least finger in the ruin of the Church of England for a million . But let us go to the Colledge . Ask those who were his contemporaries in Gonvile and Caius concerning him , and you shall hear them ( beside all this ) wonder at his contentedness , his joy in the most private condition ( the most mean and toylsome employment ) from first to last . Though he had as many fair opportunities for preferment offered him as any man , yet he slighted them all , trampling this world under his feet : saying , that since he was but a passenger here , it was a folly not to behave himself as a traveller in an inn ; a madness to set his minde on such things as there is no use of at his journeys end ; adding , that God sent no man hither to get money . His contemporaries will tell you , how far he was from disturbing the peace of the Society wherein he lived , from beginning or fomenting any faction or sedition in the House . That he never asked any Fellow for his vote , nor politickly ( as the custome is ) enquired before hand what other men would do in any election , nor spoke one word for any pupil of his own either to get a scholarship or fellowship ( and yet even lately he had five or six senior fellows at once in Caius Colledge his own pupils ) but he went on his own road , chose that man whom he in his soul thought fittest for the place , fall how it would ; & so his vote oft stood alone , doing no man any good . And though some laughed at his singularity , he had his reward within and above , which told him that a time would come ere long , when it would be declared by strange effects , that wealth was never the greatest happiness , nor worldly policy the best counsellour , that to lie and forswear for a good cause was no piety , and to do wickedness for the glory of God was ill worshipping him . In a word , that there would come ( as sure as that God is true ) a day of visitation ; when we shall all be judged not by the flexible rules of our factions or interests ( non est judicium Dei sicut hominum ) but by the straight regularities of the Word of God , by the rules of S. Paul , and justice and charity , by the laws of the nation and our local statutes . And thus he brought up his pupils , not choosing the richest ( such as be ordinarily the tulips of the University , stay a while , onely to show themselves & see fashions ) but such as were of the choicest parts though never so poor , and such as he thought he was likely to do most good upon : with whom he took more pains usually in one day then many do in a moneth , knowing that doing good to them he did good not onely to single persons , but sometimes to whole families , whole parishes , whole Counties ; & he made it his business to principle them in true Religion as well as learning . And now here be pleased to behold and admire the strange blessing of God upon his precepts and example ; though I know many scores of his pupils ( some in this and some in other nations ) yet I never knew any who continued not firm to those good principles which his Tutour Moor instilled into him ( quo semel est imbuta recens - ) notwithstanding all the temptations of schisme and heresie , on the right and on the left , both from Rome and Amsterdam , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , except onely one . I should transgress the bounds ( though not of your patience , yet I am sure ) of the time , if I should tell you now of his almes , which are almost incredible . Where is the poor man from whom he turned his face ? or where the poor pupil that ever he turned from the Colledge for lack of money ? and yet what almes he gave was in the most private manner he could devise . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . how communicative was he ? how ready to lend any thing he had , even the choicest of his books or Manuscripts , to any man in Town or Countrey that would make good use of them . I must not stand to tell you what pains he took to collect our University Statutes ( now scattered in many scarce legible Manuscripts ) into one body , how he was chearfull without lightness , grave and serious without distrust , sorrowfull for nothing but sin , delighting in nothing but doing good . And by that ye may trace his footsteps where-ever he went : 'T is well known that he was through his whole life a diligent collectour & transcriber of the choicest Manuscripts which he could possibly purchase by love or money ; All these he gave to Caius Colledge . While he was in the University library , how diligent he was for the publick good from first to last , what incredible pains he took there for you , and for how trifling a recompense ye all sufficiently know . And when the sharpness of his disease would not suffer him to frequent that place , he delivered to me a catalogue of all the Manuscripts in that library ( except the Oriental ) writ every word with his own hand ; which I am to deliver into the publick library , as soon as it is open again . But my strength faileth , and will not suffer me to tell you half the excellent things I have heard from him , seen by him : his modesty ( he could scarce moderate an Act without blushing , even when his almond tree did flourish ) his temperance and sobriety in diet and apparrel , abating all superfluities , and even robbing himself to bestow upon the poor ( remembring the causal particle for : Matt. 25. 35. For I was hungred and ye gave me meat , for I was naked and ye clothed me ) his retiredness , his contentedness , his humility — you see I can but name them ; nor shall I need when they are known to most of you as well as to my self : especially to that numerous company of his pupils who had the happiness of the Queen of Sheba to be perpetually at the elbow of our Solomon . Ye who lamented him to his grave ; give me leave to speak to every one of you ( dear friends ) particularly ( as methought I heard him on his death-bed ) in the words of the dying Romane . Non est amici defunctum vano ejulatu deflere , sed quae voluerit meminisse , quae mandaverit exequi , 'T is not the part of a friend to bewail a dead friend with vain lamentation , but to remember what he advised and to perform what he commanded . There is not one of you who had any relation to him that were in the sad condition with most other Gentlemen whose follies are termed wisdome , who are applauded when they talk vainly , and are let alone when they do shamefull things : No , every mothers childe of you was as sure to meet with his portion of sage and sober counsel as of his diet . And ( in your hearing ) he oft lamented the misery of our English Gentry , who are commonly brought up to nothing but hawks and hounds , and know not how to bestow their time in a rainy day , and in the midst of all their plenty are in want of friends , necessary reproof , and most loving admonition . And now when the Preacher hath done all the use that most men make of such discourses as these ( or indeed of any sermons ) is to pass a censure . I doubt not but some of you will say I have spoke too much , others that I have said too little of him de quo praestat nihil quàm pauca dicere . And for the first , I confess I am so far of my reverend friend Dr Jeremy Taylers minde , as to be no friend to funeral sermons : but I know M● Moor was such a person , that if the Dr himself were in my stead this day , he would say far more of him then I have done : that he was a man of whom though I had said nothing , and though he have no tombe-stone here before you , yet he cannot want a monument or a remembrance while Caius Colledge stands , while we have an University or publick-Library , of which we never before had such a custos ; and I believe hereafter never shall . THE LAST WORDS Which were writ by the Reverend , Pious and Learned Dr HAMMOND : Being Two PRAYERS for the Peaceful re-settlement of this Church and State . Prayer I. O Blessed Lord , who in thine infinite mercy didst vouchsafe to plant a glorious Church among us , and now in thy just judgement hast permitted our sins and follies to root it up ; be pleased at last to resume thoughts of peace towards us , that we may do the like to one another . Lord , look down from heaven , the habitation of thy holiness , and behold the ruines of a desolated Church , and compassionate to see her in the dust . Behold her , O Lord , not onely broken , but crumbled , divided into so many sects and fractions , that she no longer represents the Ark of the God of Israel ( where the Covenant and the Manna were conserved ) but the Ark of Noah , filled with all various sorts of unclean beasts : and to complete our misery and guilt , the spirit of division hath insinuated it self as well into our affections as our judgments ; that badge of Discipleship which thou recommendedst to us , is cast off , and all the contrary wrath and bitterness , anger and clamor , called in to maintain and widen our breaches . O Lord , how long shall we thus violate and defame that Gospel of peace that we profess ? how long shall we thus madly defeat our selves , lose that Christianity which we pretend to strive for ? O thou which makest men to be of one mind in an house , be pleased so to unite us , that we may be perfectly joyned together in the same mind , and in the same judgment . And now that in civil affairs there seems some aptness to a composure , O let not our Spiritual differences be more unreconcilable . Lord , let not the roughest winds blow out of the Sanctuary ; let not those which should be thy Embassadors for peace still sound a Trumpet for war : but do thou reveal thy self to all our Eliah's in that still small voice , which may teach them to eccho thee in the like meek treating with others . Lord , let no unseasonable stiffness of those that are in the right , no perverse obstinacy of those that are in the wrong , hinder the closing of our wounds ; but let the one instruct in meekness , and be thou pleased to give the other repentance to the acknowledgment of the Truth . To this end do thou , O Lord , mollifie all exasperated minds ( take off all animosities and prejudices , contempt and heart-burnings ) and by uniting their hearts prepare for the reconciling their opinions . And that nothing may intercept the clear sight of thy truth , Lord , let all private and secular designs be totally deposited , that gain may no longer be the measure of our Godliness , but that the one great and common concernment of truth and peace may be unanimously and vigorously pursued . Lord , the hearts of all men are in thy hands , O be thou pleased to let thy Spirit of peace overshadow the minds of all contending parties ; and , if it be thy will , restore this Church to her pristine state , renew her days as of old , let her escape out of Egypt , be so entire , that not an hoof may be left behinde : But if thy wisdome see it not yet a season for so full a deliverance , Lord , defer not ( we beseech thee ) such a degree of it , as may at least secure her a being . If she cannot recover her beauty , yet O Lord grant her health , such a soundness of constitution as may preserve her from dissolution . Let thy providence find out some good Samaritans to cure her present wounds . And to whomsoever thou shalt commit that important work , Lord , give them skilful hands and compassionate hearts ; direct them to such applications as may most speedily , and yet most soundly , heal the hurt of the daughter of Sion ; and make them so advert to the interests both of truth and peace , that no lawfull condescension may be omitted , nor any unlawfull made : And do thou , who art both the wonderful Counsellor and Prince of peace , so guide and prosper all pacifick endeavors , that all our distractions may be composed , and our Jerusalem may again become a City at unity in it self ; that those happy primitive days may at length revert , wherein Vice was the onely heresie ; that all our intestine contentions may be converted into a vigorous opposition of our common enemy , our unbrotherly feuds into a Christian zeal against all that exalts it self against the obedience of Christ . Lord , hear us , and ordain peace for us ; even for his sake whom thou hast ordained our Peace-maker , Jesus Christ our Lord . Prayer II. Evening . O Most gracious Lord , who doest not afflict willingly nor grieve the children of men , who smitest not till the importunitie of our sins enforce thee , and then correctest in measure , we thy unworthy creatures humbly acknowledge that we have abundantly tasted of this patience and lenity of thine . To what an enormous height were our sins arrived ere thou beganst to visit them ! and when thou couldst no longer forbear , yet mastering thy power , thou hast not proportioned thy vengeance to our crimes , but to thy own gracious design of reducing and reclaiming us . Lord , had the first stroke of thy hand been exterminating , our guilts had justified the method ; but thou hast proceeded by such easy and gentle degrees , as witness how much thou desiredst to be interrupted ; and shew us , that all that sad weight we have long groaned under , hath been accumulated onely by our own incorrigibleness . 'T is now , O Lord , these many years that this Nation hath been in the furnace , and yet our dross wasts not but increases ; & it is owing onely to thy unspeakable mercy , that we ( who would not be purified ) are not consumed ; that we remain a Nation , who cease not to be a most sinfull and provoking Nation . O Lord , let not this long-suffering of thine serve onely to upbraid our obstinacy , and enhanse our guilt ; but let it at last have the proper effect on us , melt our hearts , and lead us to repentance . And oh , that this may be the day for us thus to discern the things that belong to our peace ! that all who are ( yea , and all who are not ) cast down this day in an external humiliation , may by the operation of thy mighty Spirit have their souls laid prostrate before thee in a sincere contrition ! O thou who canst out of the very stones raise up children unto Abraham , work our stony flinty hearts into such a temper as may be malleable to the impressions of thy grace , that all the sinners in Sion may tremble ; that we may not by a persevering obstinacy seal to our selves both temporal and eternal ruine , but instead of our mutinous complaining at the punishments of our sins , search and try our ways , and turn again to the Lord . O be thou pleased to grant us this one grand fundamental mercy , that we who so impatiently thirst after a change without us , may render that possible and safe by this better & more necessary change within us ; that our sins may not , as they have so often done , interpose and eclipse that light which now begins to break out upon us . Lord , thy dove seems to approach us with an olive-branch in her mouth , oh let not our filth & noisomness chase her away ; but grant us that true repentance which may atone thee , and that Christian charity which may reconcile us with one another . Lord , let not our breach either with thee or among our selves be incurable , but by making up the first prepare us for the healing of the latter . And because , O Lord , the way to make us one fold is to have one shepheard , be pleas'd to put us all under the conduct of Him to whom that charge belongs ; bow the hearts of this people as of one man , that the onely contention may be who shall be most forward in bringing back our David . O let none reflect on their past guilts as an argument to persevere , but to repent ; and to make their return so sincere as may qualify them not onely for his but thy Mercy . And , Lord , be pleased so to guide the hearts of all who shall be intrusted with that great concernment of setling this nation , that they may weigh all their deliberations in the ballance of the Sanctuary ; that conscience , not interest , may be the ruling principle ; and that they may render to Caesar the things that are Caesars , and to God the things that are Gods ; that they may become healers of our breaches , and happy repairers of the sad ruines both in Church and in State . Grant , O Lord , that as those sins which made them are become National , so the repentance may be National also ; and that evidenc'd by the proper fruits of it , by zeal of restoring the rights both of thee and thine Anointed . And do thou , O Lord , so dispose all hearts , and remove all obstacles , that none may have the will , much less the power , to hinder his peaceable restitution . And , Lord , let him bring with him an heart so intirely devoted to thee , that he may wish his own honour onely as a means to advance thine . O let the precepts and examples of his Blessed Father never depart from his mind ; and as thou wert pleas'd to perfect the one by suffering , so perfect the other by acting thy will ; that He may be a blessed instrument of replanting the power instead of the form of Godliness among us , of restoring Christian vertue in a prophane and almost barbarous Nation . And if any wish him for any distant ends ( if any desire his shadow as a shelter for their riots and licenciousness ) O let him come a great but happy defeat to all such , not bring fewel but cure to their inordinate appetites ; and by his example as a Christian , and his Authority as a King , so invite to good , and restrain from evil , that he may not onely release our temporal , but our spiritual bondage , suppress those foul and scandalous vices which have so long captivated us , and by securing our inward , provide for the perpetuating our outward peace . Lord , establish thou his throne in righteousness , make him a signall instrument of thy glory and our happiness , and let him reap the fruits of it in comfort here , and in bliss hereafter ; that so his earthly crown may serve to enhanse and enrich his heavenly . Grant this , O King of Kings , for the sake and intercession of our Blessed Mediator , Jesus Christ . THE END . The manner of Dr H's death . D ▪ H. Hammond , whose works ( both of charity and learning ) praise him in the gate , was about the beginning of April 1660. seized with a fit of the stone ; which at first put him to acute pain , but soon after changed it self into a languishment & sorenes over the whole body , attended with nauseatings and vomits ( usual symptomes in such cases ) and a suppression of urin for three days , then a fit of bleeding , &c. Thus he remained till April 25 when a second fit of bleeding came . After it succeeded a faintness , which increased till one a clock at night , which began a perpetual day to him , and to us as great a darkness as the remove of such a luminary could create to the Church . His disease ( though of the acutest kinde ) was , in a manner , without pain . His soft departure would make a Christian in love with death : for whereas at other times he was upon the like occasions subject to a lethargick stupor ; now he had his intellectuals perfect to the last , and breathed out his soul in a Veni Domine Jesu . FINIS . Notes, typically marginal, from the original text Notes for div A60568e-530 * Not in Caius Colledge , as he desired , because Mr Dell would not suffer him to be buried by the Liturgy , which was his last request . * He was the last who read it in Caius Colledge-Chapel . a De modo orandi . Edit. Maire , p 115. b Precum . p. 302. fol. 
A62597	----	A sermon preached at the funeral of the Reverend Mr Thomas Gouge, the 4th of Novemb. 1681 at S. Anne's Blackfriars with a brief account of his life / by John Tillotson ... Tillotson, John, 1630-1694. 1682 Approx. 80 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A62597 Wing T1234 ESTC R17437 12210454 ocm 12210454 56294 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62597) Transcribed from: (Early English Books Online ; image set 56294) Images scanned from microfilm: (Early English books, 1641-1700 ; 617:5) A sermon preached at the funeral of the Reverend Mr Thomas Gouge, the 4th of Novemb. 1681 at S. Anne's Blackfriars with a brief account of his life / by John Tillotson ... Tillotson, John, 1630-1694. [6], 103 p. : port. Printed by M.F. for Brabazon Aylmer ..., and William Rogers ..., London : 1682. Imperfect: frontispiece lacking in filmed copy. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Gouge, Thomas, 1605-1681. Bible. -- N.T. -- Luke XX, 37-38 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2004-08 TCP Assigned for keying and markup 2004-08 Aptara Keyed and coded from ProQuest page images 2004-09 Olivia Bottum Sampled and proofread 2004-09 Olivia Bottum Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL Of the Reverend M r THOMAS GOVGE , the 4th . of Novemb. 1681. At S. Anne's Blackfriars ; With a brief account of his Life . By JOHN TILLOTSON , D. D. Dean of Canterbury , and Chaplain in Ordinary to His MAJESTY . LONDON , Printed by M. F. for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhill , and William Rogers , at the Sun against S. Dunstan's Church in Fleetstreet , 1682. TO The Right Worshipfull THE PRESIDENT , THE TREASURER , And the rest of the worthy Governours of the Hospital of Christ Church in LONDON . WHen upon the request of some of the Relations and Friends of the Reverend Mr. Gouge deceased , and , to speak the truth , in compliance with mine own inclination to doe right to the memory of so good a man , and to set so great an Example in the view of all men , I had determined to make this Discourse publick ; I knew not where more fitly to address it than to your selves who are the living pattern of the same Vertue , and the faithfull dispensers and managers of one of the best and greatest Charities in the world : Especially since he had a particular relation to you , and was pleased for some years last past , without any other consideration but that of Charity , to employ his constant pains in Catechising the poor children of your Hospital ; wisely considering of how great consequence it was to this City , to have the foundations of Religion well laid in the tender years of so many persons as were afterwards to be planted there in several Professions ; and from a true humility of mind , being ready to stoop to the meanest office and service , to doe good . I have heard from an intimate Friend of his that he would sometimes with great pleasure say , that he had two Livings which he would not exchange for two of the greatest in England , meaning Wales and Christ's Hospital : Contrary to common account , he esteemed every advantage of being usefull and serviceable to God and men a rich Benefice , and those his best Patrons and Benefactors , not who did him good , but who gave him the opportunity and means of doing it . To you therefore as his Patrons this Sermon doth of right belong , and to you I humbly dedicate it ; heartily beseeching Almighty God , to raise up many by his example that may serve their generation according to the will of God , as he did . I am Your faithfull and humble Servant Jo. Tillotson . A SERMON Preached at the Funeral of M r THOMAS GOVGE , With a short account of his Life . LUKE XX. 37 , 38. Now that the dead are raised , ever Moses shewed at the bush , when he calleth the Lord the God of Abraham , the God of Isaac , and the God of Jacob. For he is not a God of the dead , but of the living : For all live to him . THE occasion of these words of our blessed Saviour was an Objection which the Sadduces made against the Resurrection , grounded upon a case which had sometimes happened among them , of a woman that had had seven brethren successively to her husbands . Upon which case they put this Question to our Saviour ; whose wife of the seven shall this woman be at the Resurrection ? That is , if men live in another world , how shall the controversie between these seven brethren be decided ? for they all seem to have an equal claim to this woman , each of them having had her to his wife . This captious Question was not easie to be answered by the Pharisees , who fancied the enjoyments of the next life to be of the same kind with the sensual pleasures of this world , onely greater and more durable . From which Tradition of the Jews concerning a sensual Paradise , Mahomet seems to have taken the pattern of his ; as he did likewise many other things from the Jewish Traditions . Now upon this supposition , that in the next life there will be marrying and giving in marriage , it was a Question not easily satisfied , Whose wife of the seven this woman should then be ? But our Saviour clearly avoids the whole force of it , by shewing the different state of men in this world , and in the other . The children of this world ( says he ) marry , and are given in marriage ; but they who shall be accounted worthy to obtain that world , and the resurrection from the dead , neither marry , nor are given in marriage . And he does not barely and magisterially assert this Doctrine , but gives a plain and substantial Reason for it ; because they cannot die any more . After men have lived a while in this world they are taken away by death , and therefore marriage is necessary to maintain a succession of mankind ; but in the other world men shall become immortal and live for ever , and then the reason of marriage will wholly cease : For when men can die no more there will then be no need of any new supplies of mankind . Our Saviour having thus cleared himself of this Objection by taking away the ground and foundation of it , he produceth an Argument for the proof of the Resurrection , in the Words of my Text ; Now that the dead are raised , Moses even shewed at the bush , when he calleth the Lord the God of Abraham , the God of Isaac , and the God of Jacob , That is , when in one of his Books God is brought in speaking to him out of the bush , and calling himself by the Title of the God of Abraham , the God of Isaac , and the God of Jacob. From whence our Saviour infers the Resurrection , because God is not the God of the dead but of the living : For all live to him . My design from these Words is , to shew the force and strength of this Argument which our Saviour urgeth for the proof of the Resurrection . In order whereunto I shall , First . Consider it as an Argument ad hominem , and shew the fitness and force of it to convince those with whom our Saviour disputed . Secondly , I shall enquire , Whether it be more than an Argument ad hominem ? And if it be , wherein the real and absolute force of it doth consist ? And then , I shall apply this Doctrine of the Resurrection to the present Occasion . I. First . We will consider it as an Argument ad hominem , and shew the fitness and force of it to convince those with whom our Saviour disputed . And this will appear if we carefully consider these four things . 1. What our Saviour intended directly and immediately to prove by this Argument . 2. The extraordinary veneration which the Jews in general had for the Writings of Moses , above any other Books of the Old Testament . 3. The peculiar notion which the Jews had concerning the use of this Phrase or expression of God's being any one 's God. 4. The great respect which the Jews had for these three Fathers of their Nation , Abraham , Isaac and Jacob. For each of these make our Saviour's Argument more forcible against those with whom he disputed . First . We will consider what our Saviour intended directly and immediately to prove by this Argument . And that was this , That there is another state after this life , wherein men shall be happy or miserable according as they have lived in this world . And this doth not onely suppose the immortality of the Soul , but forasmuch as the Body is an essential part of man doth by consequence infer the resurrection of the Body ; because otherwise the man would not be happy or miserable in the other world . But I cannot see any sufficient ground to believe that our Saviour intended by this Argument directly and immediately to prove the resurrection of the Body , but onely by consequence , and as it follows from the admission of a future state wherein men shall be rewarded or punished . For that Reason of our Saviour , that God is not a God of the dead but of the living , if it did directly prove the resurrection of the Body , it would prove that the Bodies of Abraham , Isaac and Jacob were raised to life again , at or before that time when God spake to Moses and called himself the God of Abraham , Isaac and Jacob : But we do not believe this ; and therefore ought not to suppose that it was the intention of our Saviour directly and immediately to prove the resurrection of the Body , but onely ( as I said before ) a future state . And that this was all our Saviour intended will more plainly appear , if we consider what that Errour of the Sadduces was which our Saviour here confutes . And Josephus , who very well understood the difference of the Sects among the Jews , and gives a particular account of them , makes not the least mention of any Controversie between the Pharisees and the Sadduces about the resurrection of the Body . All that he says , is this . That the Pharisees hold the immortality of the Soul , and that there are Rewards and Punishments in another world : But the Sadduces denied all this , and that there was any other state after this life . And this is the very same account with that which is given of them in the New Testament , ver . 27. of this Chap. The Sadduces who deny that there is any resurrection . The meaning of which is more fully declared , Acts 23. 8. The Sadduces say that there is no resurrection , neither angel nor spirit ; but the Pharisees confess both . That is , the Sadduces denied that there was any other state of men after this life , and that there was any such thing as an immortal Spirit , either Angels , or the Souls of men surviving their Bodies . And , as Dr. Hammond hath judiciously observed , this is the true importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. a future or another state ; unless in such Texts where the Context does restrain it to the raising again of the Body , or where some word that denotes the body , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is added to it . Secondly . The force of this Argument against those with whom our Saviour disputed will further appear , if we consider the great veneration which the Jews in general had for the Writings of Moses above any other Books of the Old Testament ; which they ( especially the Sadduces ) looked upon onely as Explications and Comments upon the Law of Moses : But they esteemed nothing as a necessary Article of Faith which had not some foundation in the Writings of Moses . And this seems to me to be the true Reason why our Saviour chose to confute them out of Moses , rather than any other part of the Old Testament : And not as many learned men have imagined , because the Sadduces did not receive any part of the Old Testament but onely the five Books of Moses ; so that it was in vain to argue against them out of any other . This I know hath been a general opinion , grounded I think upon the mistake of a passage in Josephus , who says the Sadduces onely received the written Law. But if we carefully consider that passage , we shall find that Josephus doth not there oppose the Law to the other Books of the Old Testament , which were also written ; but to Oral Tradition . For he says expresly , that the Sadduces onely received the written Law , but the Pharisees , over and besides what was written , received the Oral which they call Tradition . I deny not but that in the later Prophets there are more express Texts for the proof of a future state , than any are to be found in the Books of Moses . As Daniel 12. 2. And many of them that sleep in the dust of the earth shall awake , some to everlasting life , and some to shame and everlasting contempt . And indeed it seems very plain that holy men among the Jews , towards the expiration of the Legal dispensation , had still clearer and more express apprehensions concerning a future state than are to be met with in the Writings of Moses , or of any of the Prophets . The Law given by Moses did suppose the Immortality of the Souls of men , and the expectation of another life after this , as Principles of Religion in some degree naturally known ; but made no new and express Revelation of these things : Nor was there any occasion for it , the Law of Moses being a Political Law , not intended for the Government of mankind , but of one particular Nation ; and therefore was establish'd , as Political Laws are , upon temporal promises and threatnings ; promising temporal prosperity to the observation of its precepts , and threatning the breach of them with temporal judgments and calamities . And this I take to be the true reason why arguments fetch'd from another world are so obscurely insisted upon under that Dispensation ; not but that another life after this was always suppos'd , and was undoubtedly the hope and expectation of good men under the Law , but the clear discovery of it was reserv'd for the Times of the Messias . And therefore as those Times drew on , and the Sun of righteousness was nearer his rising , the shadows of the night began to be chased away , and mens apprehensions of a future state to clear up ; so that in the time of the Maccabees good men spake with more confidence and assurance of these things . It is likewise to be consider'd , that the temporal calamities and sufferings with which the Jews were almost continually harass'd from the time of their Captivity had very much wean'd good men from the consideration of temporal promises , and awaken'd their minds to the more serious thoughts of another world . It being natural to men when they are destitute of present comfort , to support themselves with the expectation of better things for the future , and as the Apostle to the Hebrews expresseth it , c. 6. v. 18. to fly for refuge to lay hold upon the hope that is before them , and to imploy their reason to fortifie themselves as well as they can in that persuasion . And this I doubt not was the true occasion of those clearer and riper apprehensions of good men concerning a future state , in those times of distress and persecution ; it being very agreeable to the wisedom and goodness of the Divine Providence not to leave his People destitute of sufficient support ▪ under great trials and sufferings : And nothing but the hopes of a better life could have born up the spirits of men under such cruel tortures . And of this we have a most remarkable Instance in the History of the seven Brethren in the Maccabees , who being cruelly tortured and put to death by Antiochus , do most expresly declare their confident expectation of a resurrection to a better life . To which History the Apostle certainly refers . Heb. 11. 35. when he says , others were tortured , not accepting deliverance , that they might obtain a better resurrection : where the word , which we render were tortur'd , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the very word used in the Maccabees to express the particular kind of torture us'd upon them ; besides that being offer'd deliverance they most resolutely refus'd to accept of it , with this express declaration that they hop'd for a resurrection to a better life . But to return to my purpose , notwithstanding there might be more clear and express Texts to this purpose in the ancient Prophets , yet our Saviour knowing how great a regard not onely the Sadduces , but all the Jews had to the Authority of Moses , he thought fit to bring his proof of the resurrection out of his Writings , as that which was the most likely to convince them . Thirdly . If we consider further the peculiar Notion which the Jews had concerning the use of this phrase or expression of God's being any one 's God. And that was this . That God is no where in Scripture said to be any ones God while he was alive . And therefore they tell us that while Isaac lived , God is not called the God of Isaac , but the fear of Isaac . As Gen. 31. 42. Except the God of Abraham and the fear of Isaac had been with me ; and ver . 53. when Laban made a Covenant with Jacob , 't is said that Laban did swear by the God of Abraham , and the God of Nahor , and the God of their Fathers , but Jacob swore by the fear of his father Isaac . I will not warrant this Observation to be good , because I certainly know it is not true . For God doth expresly call himself the God of Isaac , while Isaac was yet alive , Gen. 28. 13. I am the Lord God of Abraham thy father , and the God of Isaac . It is sufficient to my purpose , that this was a Notion anciently currant among the Jews . And therefore our Saviour's Argument from this Expression must be so much the stronger against them : For if the Souls of men be extinguished by death ( as the Sadduces believed ) what did it signifie to Abraham , Isaac and Jacob to have God called their God after they were dead ? But surely for God to be any ones God doth signifie some great benefit and advantage ; which yet ( according to the notion which the Jews had of this Phrase ) could not respect this life , because , according to them , God is not said to be any ones God till after he is dead : But it is thus said of Abraham , Isaac and Jacob after their death , and therefore our Saviour infers very strongly against them , that Abraham , Isaac and Jacob were not extinguished by death , but do still live somewhere : for God is not the God of the dead , but of the living . And then he adds by way of further explication , for all live to him . That is , though those good men who are departed this life , do not still live to us , here in this world , yet they live to God ; and are with him . Fourthly . If we consider the great respect which the Jews had for those three Fathers of their Nation , Abraham , Isaac and Jacob. They had an extraordinary opinion of them , and esteemed nothing too great to be thought or said of them . And therefore we find that they looked upon it as a great arrogance for any man to assume any thing to himself that might seem to set him above Abraham , Isaac or Jacob . With what indignation did they fly upon our Saviour on this account ? John 4. 12. Art thou greater than our father Jacob ? and chap. 8. ver . 53. Art thou greater than our father Abraham : whom makest thou thy self ? Now they who had so superstitious a veneration for them , would easily believe any thing of privilege to belong to them : so that our Saviour doth with great advantage instance in them , in favour of whom they would be enclined to extend the meaning of any promise to the utmost , and allow it to signifie as much as the words could possibly bear . So that it is no wonder that the Text tells us that this Argument put the Sadduces to silence . They durst not attempt a thing so odious , as to go about to take away any thing of privilege from Abraham , Isaac and Jacob. And thus I have , as briefly as the matter would bear , endeavoured to shew the fitness and force of this Argument to convince those with whom our Saviour disputed . I come now , in the II. Second place , to enquire Whether this be any more than an Argument ad hominem ? And if it be , wherein the real and absolute force of it doth consist ? I do not think it necessary to believe that every Argument used by our Saviour , or his Apostles , is absolutely and in it self conclusive . For an Argument which doth not really prove the thing in Question , may yet be a very good Argument ad hominem ; and in some cases more convincing to him with whom we dispute than that which is a better Argument in it self . Now it is possible , that our Saviour's intention might not be to bring a conclusive proof of the Resurrection , but onely to confute those who would needs be disputing with him . And to that purpose an Argument ad hominem , which proceeded upon grounds which they themselves could not deny , might be very proper and effectual . But although it be not necessary to believe , that this was more than an Argument ad hominem ; yet it is the better to us , if it be absolutely and in it self conclusive of the thing in Question . And this I hope will sufficiently appear , if we consider these four things . 1. That for God to be any ones God doth signifie some very extraordinary blessing and happiness , to those persons of whom this is said . 2. If we consider the eminent faith and obedience of the persons to whom this promise is made . 3. Their condition in this world . 4. The general importance of this promise , abstracting from the persons particularly specified and named in it , Abraham , Isaac and Jacob. First . If we consider , that for God to be any ones God doth signifie some very extraordinary blessing and happiness to those persons of whom this is said . It is a big word for God to declare himself to be any ones God : and the least we can imagine to be meant by it , is that God will in an extraordinary manner imploy his power and wisedom to doe him good : that he will concern himself more for the happiness of those whose God he declares himself to be , than for others . Secondly . If we consider the eminent faith and obedience of Abraham , Isaac and Jacob. Abraham left his Country in obedience to God , not knowing whither he was to go . And , which was one of the most unparallel'd and strange instances of faith and obedience that can almost be imagined , he was willing to have sacrificed his onely Son at the command of God. Isaac and Jacob were also very good men , and devout worshippers of the true God , when almost the whole world was sunk into Idolatry and all manner of impiety . Now what can we imagin , but that the good God did design some extraordinary reward to such faithfull servants of his ? especially if we consider , that he intended this gracious declaration of his concerning them , for a standing encouragement to all those who in after Ages should follow the faith and tread in the steps of Abraham , Isaac and Jacob. Thirdly . If we consider the condition of Abraham , Isaac and Jacob in this world . The Scripture tells us , that they were pilgrims and strangers upon the earth ; had no fixed and settled habitation , but were forced to wander from one Kingdom and Country to another : that they were exposed to many hazards and difficulties , to great troubles and afflictions in this world ; so that there was no such peculiar happiness befell them in this life above the common rate of men , as may seem to fill up the big words of this promise , that God would be their God. For so far as the Scripture History informs us , and further we cannot know of this matter , Esau was as prosperous as Jacob ; and Jacob had a great many more troubles and afflictions in this life than Esau had . But surely when God calls himself the God of Abraham , Isaac and Jacob , this signifies that God intended some very peculiar blessing and advantage to them above others : which seeing they did not enjoy in this world , it is very reasonable to believe that one time or other this gracious declaration and promise of God was made good to them . And therefore the Apostle to the Hebrews , chap. 11. from this very expression , of God's being said to be the God of Abraham and others , argues that some extraordinary happiness was reserved for them in another world : and that upon this very ground I am now speaking of , namely , because the condition of Abraham , and some others , was not such in this world as might seem to answer the fulness of this promise . All these , says he , died in the faith , not having received the promises , but having seen them afar off , and were perswaded of them , and embraced them , and confessed that they were strangers and pilgrims upon the earth . From whence he reasons very strongly that these good men might reasonably expect something better than any thing that had befallen them in this world . For they , says he , that say such things declare plainly that they seek a Country ; which at the 16. verse he calls a better Country , that is a heavenly . They that say such things , that is , they who acknowledge themselves to be strangers and pilgrims in the earth , and yet pretend that God hath promised to be their God , declare plainly that they expect some reward beyond this life . From all which he concludes , Wherefore God is not ashamed to be called their God , because he hath prepared for them a City : Intimating that if no happiness had remained for these good men in another world , this promise of God's being their God , would shamefully have fallen short of what it seemed to import , viz. some extraordinary reward and blessing worthy of God to bestow ; something more certain and lasting than any of the enjoyments of this world : which since God had abundantly performed to them in the happiness of another life , his promise to them was made good to the full , and he needed not be ashamed to be called their God. But if nothing beyond this life had been reserved for them , that Saying of old Jacob towards the conclusion of his life , few and evil have the days of the years of my life been , would have been an eternal reflexion upon the truth and faithfulness of Him who had so often called himself the God of Jacob. But now , because to all this it may be said , that this Promise seems to have been made good to Abraham , Isaac and Jacob , in this world : For was not God the God of Abraham , Isaac and Jacob when he took such a particular and extraordinary care of them , and protected them from the manifold dangers they were exposed to by such a special and immediate providence , suffering no one to doe them harm , but rebuking even Kings for their sakes ? Was not he Abraham's God , when he blest him so miraculously with a Son in his old age , and with so considerable an estate to leave to him ? Was not that Saying of Jacob a great acknowledgment of the gracious providence of God towards him , with my staff passed I over this Jordan , and now I am become two bands ? And though it must needs be a very cutting affliction to him to lose his Son Joseph , as he thought he had done , yet that was more than recompensed to him in Joseph's strange advancement in Aegypt , whereby God put into his hands the opportunity of saving his Father and his whole Family alive . And was not God the God of Abraham , Isaac and Jacob , in making them Fathers of so numerous an off-spring , as afterwards became a great Nation : and in giving them a fruitfull Land , and bringing them to the quiet possession of it by such a series of wonderfull Miracles ? what need then is there of extending this promise to another world ? doth it not seem abundantly made good in those great blessings which God bestowed upon them whilst they liv'd , and afterwards upon their posterity , in this world ? And does not this agree well enough with the first and most obvious sense of these words , I am the God of Abraham , Isaac and Jacob , that is , I am he that was their God while they were alive , and am still the God of their posterity for their sakes ? I say , because the three former Considerations are liable to this Objection , which seems wholly to take off the force of this Argument ; therefore for the full clearing of this matter , I will add one consideration more . Fourthly then , we will consider the general importance of this Promise , abstracting from the particular persons specified and named in it , viz. Abraham , Isaac and Jacob ; and that is , that God will make a wide and plain difference between good and bad men ; he will be so the God of good men as he is not of the wicked ; and some time or other put every good man into a better and happier condition than any wicked man : so that the general importance of this promise is finally resolved into the equity and justice of the Divine Providence . And unless we suppose another life after this , it will certainly be very hard , and I think impossible , to reconcile the History of the Old Testament , and the common appearances of things in this world , with the justice and goodness of God's Providence . It cannot be denyed , but that Abraham , Isaac and Jacob , and several good men in the Old Testament , had many signal Testimonies of the Divine favour vouchsafed to them in this world : But we reade likewise of several wicked men , that had as large a share of temporal blessings . It is very true that Abraham , Isaac and Jacob had great estates , and were petty Princes : But Pharaoh was a mighty Prince in comparison of them ; and the Kingdom of Aegypt , which probably was the first and chief seat of Idolatry , was at the same time one of the most potent and flourishing Kingdoms in the world ; and was blest with a prodigious plenty , whereby they were furnished with store of corn , when good Jacob and his Family had like to have perished by famine . 'T is true , Joseph was advanc'd to great power in Egypt , and thereby had the opportunity of saving his Fathers house , by settling them , and feeding them in Egypt : But then it is to be considered again , that this cost them very dear , and their coming thither was the occasion of a long and cruel bondage to Jacob's posterity ; so that we see that these good men had no such blessings , but what were common with them to many others that were wicked : and the blessings which God bestowed upon them had great abatements by the intermixture of many and sore afflictions . It seems then , upon the whole matter , to be very plain , that the Providences of God in this world towards good men are so contrived , that it may sufficiently appear , to those who wisely consider the works of God , that they are not neglected by him ; and yet that these outward blessings are so promiscuously dispensed , that no man can certainly be concluded to be a good man from any happiness he enjoys in this life : And the prosperity of good men is usually on purpose so shadowed and mixed with afflictions , as may justly raise their hopes to the expectation of a more perfect happiness and better reward than any they meet with in this world . And is so , then the general importance of this Promise , that God will be the God of good men , must necessarily signifie something beyond this world : Because in this world there is not that clear difference universally made between good and bad men which the justice of the Divine Providence doth require , and which seems to be intended in the general sense of this Promise . For if this Promise ( though personally made to Abraham , Isaac and Jacob ) be intended , as the Scripture tells us it was , for a standing encouragement to good men in all Ages , then it still contains in it this general Truth , that God will some time or other plentifully reward every good man , that is , he will doe something far better for him than for any wicked man : But it is impossible to reconcile this sense of it with the course of God's Providence , and with the History of the Bible . And to make this out fully and at once , I will onely produce that single Instance of Abel and Cain . Abel offered to God a more excellent sacrifice than Cain , and he had this testimony , that he pleased God ; which was in effect to declare , that God was the God of Abel and not of Cain ; so that by virtue of the general importance of this Promise , it might justly be expected that Abel's condition should have been much better than Cain's : But if there be no happiness after this life , Abel's was evidently much worse . For upon this very account , that he pleased God better he was killed by Cain , who had offered to God a slight and contemptuous offering . And Cain lived a long time after , and grew great , and built Cities . Now supposing there were no other life after this , this must have been a most horrible Example to all Ages , from the beginning of the world to the end of it , and have made men for ever afraid to please God upon such hard terms ; when they were sure of no other reward for so doing , but to be oppress'd and slain by the hands of the wicked . So that if this were really the Case , it would puzzle all the Wit and Reason of mankind to vindicate the equity and justice of the Divine Providence , and to rescue it out of the hands of this terrible Objection . And thus I have as briefly as I could , endeavoured to clear to you the force of this Argument used by our Saviour for the Proof of the Resurrection . And have the longer insisted upon it , because at first appearance it seems to be but a very obscure and remote Argument : And yet so much the more necessary to be clear'd , because this in all probability was that very Text upon which the Jews in our Saviour's time grounded their belief of a future state , in opposition to the errour of the Sadduces ; and which they call'd by way of eminency the promise made of God unto the Fathers . As will plainly appear , if we consider what S. Paul says to this purpose , when he appeals so often to the Pharisees for his agreement with them in this Article of the Resurrection , and likewise in the ground of it from the promise made of God unto the fathers . Acts 24. 14 , 15. But this I confess unto thee , that after the way which they call heresie , so worship I the God of my Fathers , believing all things which are written in the Law and the Prophets ; and have hope towards God , which they themselves also allow , that there shall be a resurrection of the dead . From whence it is clear , that they both grounded their hope of the resurrection upon something written in the Law and the Prophets ; and what that was he expresseth more particularly c. 26. v. 6 , 7. And now stand , and am judged for the hope of the promise made of God unto our Fathers ; unto which promise our twelve Tribes , instantly serving God day and night , hope to come . By the promise made of God unto the Fathers he means some promise made by God to Abraham , Isaac and Jacob ; for so S. Luke more than once , in this History of the Acts , explains this phrase of the God of their Fathers , Acts 3. 13. The God of Abraham , and of Isaac , and of Jacob , the God of our Fathers ; and c. 7. v. 32. I am the God of thy Fathers , the God of Abraham , and the God of Isaac , and the God of Jacob. Now what was the great and famous Promise which God made to Abraham , Isaac and Jacob ? was it not this of being their God ? So that it was this very Promise upon which S. Paul tells us the Jews grounded their hope of a future state , because they understood it necessarily to signifie some blessing and happiness beyond this life . And now having , I hope , sufficiently clear'd this matter , I shall make some improvement of this Doctrine of a future state , and that , to these three purposes . 1. To raise our minds above this world and the enjoyments of this present life . Were but men thoroughly convinced of this plain and certain Truth , that there is a vast difference between Time and Eternity , between a few years and everlasting Ages : would we but represent to our selves what thoughts and apprehensions dying persons have of this world ; how vain and empty a thing it appears to them , how like a pageant and a shadow it looks as it passeth away from them : methinks none of these things could be a sufficient temptation to any man to forget God and his Soul ; but , notwithstanding all the delights and pleasures of sense , we should be strangely intent upon the concernments of another world , and almost wholly taken up with the thoughts of that vast Eternity which we are ready to launch into . For what is there in this world , this waste and howling wilderness , this rude and barbarous Country which we are but to pass through , which should detain our affections here , and take up our thoughts from our everlasting habitation ; from that better and that heavenly Country , where we hope to live and be happy for ever ? If we settle our affections upon the enjoyments of this present Life , so as to be extremely pleas'd and transported with them , and to say in our hearts , It is good for us to be here ; if we be excessively griev'd or discontented for the want or loss of them , and if we look upon our present state in this world any otherwise than as a preparation and passage to a better life , it is a sign that our faith and hope of the happiness of another life is but very weak and faint , and that we do not heartily and in good earnest believe what we pretend to do concerning these things . For did we stedfastly believe and were thoroughly persuaded of what our Religion so plainly declares to us concerning the unspeakable and endless happiness of good men in another world , our affections would sit more loose to this world , and our hopes would raise our hearts as much above these present and sensible things as the heavens are high above the earth ; we should value nothing here below , but as it serves for our present support and passage , or may be made a means to secure and increase our future felicity . 2. The consideration of another Life should quicken our preparation for that blessed state which remains for us in the other world . This Life is a state of probation and tryal . This world is God's school , where immortal spirits clothed with flesh are trained and bred up for eternity . And then certainly it is not an indifferent thing and a matter of slight concernment to us , how we live and demean our selves in this world : whether we indulge our selves in ungodliness and worldly lusts , or live soberly , and righteously , and godly in this present world : No ; it is a matter of infinite moment , as much as our souls and all eternity are worth . Let us not deceive our selves ; for as we sowe so shall we reap : If we sowe to the flesh , we shall of the flesh reap corruption ; but if we sowe to the spirit , we shall of the spirit reap everlasting life . Light is sown for the righteous , and gladness for the upright in heart . The righteous hath hopes in his death . Mark the perfect man , and behold the upright , for the end of that man is peace . But the ungodly are not so : whoever hath lived a wicked and vicious life feels strange throws and pangs in his conscience when he comes to be cast upon a sick bed . The wicked is like the troubled sea ( saith the Prophet ) when it cannot rest ; full of trouble and confusion , especially in a dying hour . It is death to such a man to look back upon his life , and a hell to him to think of eternity . When his guilty and trembling Soul is ready to leave his Body , and just stepping into the other world , what horrour and amazement do then seise upon him ? what a rage doth such a man feel in his breast , when he seriously considers , that he hath been so great a fool as for the false and imperfect pleasure of a few days to make himself miserable for ever ? 3. Let the consideration of that unspeakable Reward which God hath promised to good men at the Resurrection , encourage us to obedience and a holy life . We serve a great Prince who is able to promote us to honour ; a most gracious master who will not let the least service we doe for him pass unrewarded . This is the Inference which the Apostle makes from his large discourse of the Doctrine of the Resurrection , 1 Cor. 15. 58. Wherefore , my beloved brethren , be ye stedfast and unmovable , always abounding in the work of the Lord , forasmuch as ye know that your labour shall not be in vain in the Lord. Nothing will make death more welcome to us than a constant course of service and obedience to God. Sleep , saith Solomon , is sweet to the labouring man : so after a great diligence and industry in working out our own salvation , and ( as it is said of David ) serving our generation according to the will of God , how pleasant will it be to fall asleep ? And as an usefull and well-spent life will make our death to be sweet , so our resurrection to be glorious . Whatever acts of piety we doe to God , or of charity to men ; whatever we lay out upon the poor and afflicted and necessitous , will all be considered by God in the day of recompences , and most plentifully rewarded to us . And surely no consideration ought to be more prevalent to perswade us to alms deeds and charity to the poor , than that of a resurrection to another life . Besides the promises of this life which are made to works of charity , and there is not any grace or vertue whatsoever , which hath so many and so great promises of temporal blessings made to it in Scripture as this grace of charity ; I say , besides the promises of this Life , the great promise of eternal Life is in Scripture in a more especial manner entail'd upon it . Luke 12. 33. Give alms , saith our Saviour , provide your selves baggs which wax not old , a treasure in the heavens that faileth not , and c. 16. v. 9. make to your selves friends of the mammon of unrighteousness , that when ye shall fail they may receive you into everlasting habitations . And 1 Tim. 6. 17 , 18 , 19. Charge them that are rich in this world , that they be not high minded , &c. that they doe good , that they be rich in good works , ready to distribute , willing to communicate , laying up in store for themselves a good foundation against the time to come , that they may lay hold on eternal life ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our Translation renders foundation according to the common use of it , seems in this place to have a more peculiar notion , and to signifie the security that is given by a pledge , or by an instrument or obligation of contract for the performance of Covenants . For besides that the phrase of laying up in store , or treasuring up a foundation , seems to be a very odd jumbling of metaphors ; this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost necessarily requires this notion as it is used by the same Apostle , in his second Epistle to Timothy , chap. 2. ver . 19. where it is said , the foundation of God stands sure , having this seal , &c. a seal being very improper to strengthen a foundation , but very fit to confirm a Covenant . And then surely it ought to be render'd , the Covenant of God remains firm , having this seal . And so likewise in the foremention'd Text , the sense will be much more easie and currant if we render it thus , treasuring up , or providing for themselves a good security or pledge against the time to come ; I add pledge , because that anciently was the common way of security for things lent : besides that the Apostle seems plainly to allude to that passage , Tobit , 4. 8 , 9. If thou hast abundance , give alms accordingly , &c. for thou layest up a good treasure for thy self against the day of necessity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for thou treasurest up for thy self a good pledge ; to which this of the Apostle exactly answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , treasuring up , or providing for themselves a good pledge or security , &c. the sense however is plain , that the charity of Alms is one of the best ways of securing our future happiness . And yet further to encourage us to abound in works of charity , the Scripture tells us that proportionably to the degrees of our charity shall be the degrees of our reward ; upon this consideration the Apostle exhorts the Corinthians to be liberal in their charity , 2 Cor. 9. 6. he that soweth sparingly shall reap sparingly , but he that soweth bountifully shall reap bountifully . So that whatever we lay out in this kind is to the greatest advantage , and upon the best security ; two considerations which use to be very prevalent with rich men to lay out their money . We certainly doe it to the greatest advantage ; because God will consider the very smallest thing that any of us doe in this kind . He that shall give so much as a cup of cold water to a disciple , in the name of a disciple , shall not lose his reward ; these last words , shall not lose his reward , are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifie much more than they seem to speak , viz. that he shall have a very great reward , infinitely beyond the value of what he hath done . And we doe it likewise upon the best security ; so Solomon assures us , Prov. 19. 17. He that hath pity upon the poor lendeth to the Lord , and that which he hath given will he pay him again : and we may be confident of our security where God is surety ; nay , he tells us that in this case he looks upon himself as principal , and that whatever we doe in ways of mercy and charity to the poor he takes as done to himself . So our Lord hath told us , Matt. 2. 5. 40. and we shall hear the same from him again out of his own mouth when he shall appear in his Majesty to judge the World , Then the King shall answer , and say unto them , Verily I say unto you , inasmuch as ye have done it unto one of the least of these my brethren , ye have done it unto me . And on the other side , the Scripture no where passeth a more severe doom upon any sort of persons , than upon those who have no bowels of compassion towards their brethren in distress . That is a fearfull sentence indeed , which the Apostle pronounceth upon such persons , Jam. 2. 13. He shall have judgment without mercy that hath shewed no mercy . And this our Saviour represents to us in a most solemn manner , in that lively description which he makes of the Judgment of the great Day , Matt. 25. 31. &c. When the Son of man shall come in his glory , and all the holy Angels with him , then shall he sit upon the throne of his glory : And before him shall be gathered all nations , and he shall separate them one from another , as a shepherd divideth the sheep from the goats . And he shall set the sheep on his right hand , but the goats on the left . Then shall the King say unto them on the right hand , Come ye blessed of my Father , inherit the Kingdom prepared for you , before the foundation of the world : For I was an hungred , and ye gave me meat ; I was thirsty , and ye gave me drink ; I was a stranger , and ye took me in ; naked , and ye clothed me ; I was sick , and ye visited me ; I was in prison , and ye came unto me . Then shall He say also unto them on the left hand , Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels : For I was an hungred , and ye gave me no meat , &c. And these shall go away into everlasting punishment ; but the righteous into life eternal . And if this be , as most certainly it is , a true and proper representation of the process of that Day , then the great matter of enquiry will be , What works of charity and mercy have been done or neglected by us , and accordingly a Sentence of eternal happiness , or misery , will be pass'd upon us : I was hungry , did ye feed me or did ye not ? I was naked , did ye clothe me or did ye not ? I was sick and in prison , did ye visit me or did ye not ? Not but that all the good or evil of our lives , in what kind soever , shall then be brought to account ; But that our Saviour did chuse to instance particularly , and onely in things of this nature , should methinks make a mighty impression upon us , and be a powerfull consideration to oblige us to have a very peculiar regard to works of mercy and charity , and to make sure to abound in this Grace ; that when we shall appear before the great Judge of the World we may find that mercy from Him which we have shew'd to others , and which we shall all undoubtedly stand in need of in that Day . And among all our acts of charity , those which are done upon least probability and foresight of their meeting with any recompense in this world , either by way of real requital or of fame and reputation , as they are of all other most acceptable to God , so they will certainly have the most ample reward in another world . So our Lord hath assur'd us , and accordingly adviseth us , Luke 14. 12 , 13 , 14. When thou makest a feast invite not the rich , because they will recompense thee again : but call the poor , the maimed , the lame and the blind , for they cannot recompense thee , but thou shalt be recompensed at the resurrection of the just . If we be Religious for worldly ends , and serve God , and doe good to men , onely in contemplation of some temporal advantage , we take up with present payment , and cut our selves short of our future reward : of such , saith our Lord , verily I say unto you , they have their reward ; they are their own security , and have taken care to satisfie themselves , and therefore are to expect nothing from God. But let us who call our selves Christians doe something for God , for which we have no hopes to be recompensed in this world ; that we may shew that we trust God and take his word , and dare venture upon the security of the next world and that recompense which shall be made at the resurrection of the just . And how great and glorious that shall be , our Saviour tells us immediately before my Text. They that shall be accounted worthy to obtain that world , and the resurrection from the dead , they can die no more , but they are equal to the Angels , and are the children of God , being the children of the resurrection . If then we be heirs of such glorious hopes , and believe that he who is the God of Abraham , Isaac , and Jacob , will also be our God ; let us live as it becomes the Candidates of heaven , and the children of the resurrection , and such as verily believe another life after this , and hope one day to sit down with Abraham , Isaac and Jacob , in the Kingdom of God. And now that I have represented to you what encouragement there is to well-doing , and particularly to works of Charity , from the consideration of the blessed reward we shall certainly meet with at the Resurrection of the just : I shall crave your patience a little longer , whilst I propose to you one of the fairest Examples of this kind which either this or perhaps any other Age could easily present us withall : I mean our deceased Brother to whom we are now paying our last solemn respects , the Reverend Mr. THOMAS GOVGE ; the worthy Son of a reverend and learned Divine of this City , Dr. William Gouge , who was Minister of this Parish of Black Friars six and forty years ; he died in 1653. and still lives in the memory of many here present . I must confess , that I am no friend to Funeral Panegyricks , where there is nothing of extraordinary worth and merit in the party commended to give occasion and foundation for them : In such cases , as praises are not due to the dead , so they may be of ill consequence to the living ; not onely by bringing those of our Profession that make a practice of it under the suspicion of officious and mercenary flattery , but likewise by encouraging men to hope that they also may be well spoken of , and even Sainted when they are dead , though they should have done little or no good in their life : But yet on the other hand , to commend those excellent Persons the vertues of whose lives have been bright and exemplary , is not onely a piece of justice due to the dead , but an act of great charity to the living , setting a pattern of well-doing before our eyes , very apt and powerfull to incite and encourage us to go and doe likewise . Upon both these considerations , first to doe right to the memory of so good a man , and then in hopes that the example may prove fruitfull and have a considerable effect upon others to beget the like goodness and charity in them , I shall endeavour , in as narrow a compass as may be , to give you the just character of this truly pious and charitable Man , and by setting his life in a true light to recommend with all the advantage I can so excellent a pattern to your imitation . He was born at Bow near Stratford in the County of Midlesex the 19th . day of September 1605. He was bred at Eton School , and from thence chosen to Kings College in Cambridge being about 20 years of Age , in the year 1626. After he had finish'd the course of his studies , and taken his Degrees , he left the Vniversity and his Fellowship , being presented to the Living of Colsden near Croyden in Surrey , where he continued about 2 or 3 years ; and from thence was remov'd to S. Sepulchres in London , in the year 1638. and the year after thinking fit to change his condition match'd into a very worthy and ancient Family , marrying one of the Daughters of Sir Robert Darcy . Being thus settled in this large and populous Parish , he did with great solicitude and pains discharge all the parts of a vigilant and faithfull Minister , for about the space of 24 years . For besides his constant and weekly labour of preaching , he was very diligent and charitable in visiting the sick , and ministring not onely spiritual counsel and comfort to them , but likewise liberal relief to the wants and necessities of those that were poor and destitute of means to help themselves in that condition . He did also every morning throughout the year Catechize in the Church , especially the poorer sort who were generally most ignorant ; and to encourage them to come thither to be instructed by him he did once a week distribute money among them , not upon a certain day , but changing it on purpose as he thought good , that he might thereby oblige them to be constantly present : These were chiefly the more aged poor who being past labour had leisure enough to attend upon this exercise . As for the other sort of poor who were able to work for their living , he set them at work upon his own charge , buying Flax and Hemp for them to spin , and what they spun he took off their hands paying them for their work , and then got it wrought into Cloth , and sold it as he could , chiefly among his friends , himself bearing the whole loss . And this was a very wise and well chosen way of charity , and in the good effect of it a much greater charity than if he had given these very persons freely and for nothing so much as they earned by their work ; because by this means he took many off from begging , and thereby rescued them at once from two of the most dangerous temptations of this world , Idleness and Poverty ; and by degrees reclaim'd them to a vertuous and industrious course of life , which enabled them afterwards to live without being beholden to the charity of others . And this course so happily devis'd and begun by Mr. Gouge in his own Parish , was I think that which gave the first hint to that worthy and usefull Citizen Mr. Thomas Firmin of a much larger design , which hath been prosecuted by him for some years with that vigour and good success in this City , that many hundreds of poor Children , and others who liv'd idle before , unprofitable both to themselves and the publick , are continually maintain'd at work and taught to earn their own livelihood much in the same way : He being , by the generous assistance and charity of many worthy and well-dispos'd Persons of all ranks , enabled to bear the unavoidable loss and charge of so vast an undertaking ; and by his own forward inclination to charity , and his unwearied diligence and activity , extraordinarily fitted to sustain and go through the incredible pains of it . But to return to our deceased Friend ; concerning whom I must content my self to pass over many things worthy to be remembred of him , and to speak onely of those Vertues of his which were more eminent and remarkable . Of his Piety towards God , which is the necessary foundation of all other Graces and Vertues , I shall onely say this , that it was great and exemplary , but yet very still and quiet , without stir and noise , and much more in substance and reality than in shew and ostentation ; and did not consist in censuring and finding fault with others , but in the due care and government of his own life and actions , and in exercising himself continually to have a conscience void of offence toward God and toward men ; in which he was such a proficient , that even after long acquaintance and familiar conversation with him it was not easie to observe any thing that might deserve blame . He particularly excell'd in the more peculiar vertues of conversation , in modesty , humility , meekness , cheerfulness , and in kindness and charity towards all men . So great was his modesty , that it never appear'd either by word or action that he put any value upon himself . This I have often observ'd in him , that the Charities which were procur'd chiefly by his application and industry , when he had occasion to give an account of them , he would rather impute to any one who had but the least hand and part in the obtaining of them , than assume any thing of it to himself . Another instance of his modesty was , that when he had quitted his Living of S. Sepulchres upon some dissatisfaction about the terms of conformity , he willingly forbore preaching , saying there was no need of him here in London where there were so many worthy Ministers , and that he thought he might doe as much or more good in another way which could give no offence . Onely in the later years of his life , being better satisfy'd in some things he doubted of before , he had License from some of the Bishops to preach in Wales in his progress ; which he was the more willing to doe , because in some places he saw great need of it , and he thought he might doe it with greater advantage among the poor People , who were the more likely to regard his instructions , being recommended by his great charity , so well known to them , and of which they had so long had the experience and benefit . But where there was no such need , he was very well contented to hear others perswade men to goodness and to practise it himself . He was clothed with humility , and had in a most eminent degree that ornament of a meek and quiet spirit which , S. Peter says , is in the sight of God of so great price : So that there was not the least appearance either of Pride or Passion in any of his words or actions . He was not onely free from anger and bitterness , but from all affected gravity and moroseness . His conversation was affable and pleasant ; he had a wonderfull serenity of mind and evenness of temper , visible in his very countenance ; he was hardly ever merry , but never melancholy and sad ; and for any thing I could discern , after a long and intimate acquaintance with him , he was upon all occasions and accidents perpetually the same ; always cheerfull , and always kind ; of a disposition ready to embrace and oblige all men ; allowing others to differ from him , even in opinions that were very dear to him ; and provided men did but fear God and work righteousness , he lov'd them heartily , how distant soever from him in judgment about things less necessary : In all which he is very worthy to be a pattern to men of all Perswasions whatsoever . But that Vertue which of all other shone brightest in him , and was his most proper and peculiar character , was his cheerfull and unwearied diligence in acts of pious Charity . In this he left far behind him all that ever I knew , and , as I said before , had a singular sagacity and prudence in devising the most effectual ways of doing good , and in managing and disposing his charity to the best purposes , and to the greatest extent ; always , if it were possible , making it to serve some end of Piety and Religion ; as the instruction of poor children in the principles of Religion , and furnishing grown persons that were ignorant with the Bible and other good Books ; strictly obliging those to whom he gave them to a diligent reading of them , and when he had opportunity exacting of them an account how they had profited by them . In his occasional alms to the poor , in which he was very free and bountifull , the relief he gave them was always mingled with good counsel , and as great a tenderness and compassion for their souls as bodies ; which very often attain'd the good effect it was likely to have , the one making way for the other with so much advantage , and men being very apt to follow the good advice of those who give them in hand so sensible a pledge and testimony of their good will to them . This kind of charity must needs be very expensive to him , but he had a plentifull estate settled upon him and left him by his Father , and he laid it out as liberally in the most prudent and effectual ways of charity he could think of , and upon such persons as , all circumstances considered , he judg'd to be the fittest and most proper objects of it . For about nine or ten years last past he did , as is well known to many here present , almost wholly apply his charity to Wales , because there he judg'd was most occasion for it : And because this was a very great work , he did not onely lay out upon it whatever he could spare out of his own estate , but employ'd his whole time and pains to excite and engage the charity of others for his assistance in it . And in this he had two excellent designs . One , to have poor children brought up to reade and write , and to be carefully instructed in the principles of Religion : The other , to furnish persons of grown age , the poor especially , with the necessary helps and means of knowledge , as the Bible , and other Books of piety and devotion , in their own Language ; to which end he procur'd the Church-Catechisme , the Practice of Piety , and that best of Books the Whole Duty of Man , besides several other pious and usefull Treatises , to be translated into the Welch Tongue , and great numbers of them to be printed , and sent down to the chief Towns in Wales , to be sold at easie rates to those that were able to buy them , and to be freely given to those that were not . And in both these designs , through the blessing of God upon his unwearied endeavours , he found very great success . For by the large and bountifull contributions which chiefly by his industry and prudent application were obtain'd from charitable Persons of all Ranks and conditions , from the Nobility and Gentry of Wales and the neighbouring Counties , and several of that Quality in and about London ; from divers of the Right Reverend Bishops , and of the Clergy ; and from that perpetual fountain of charity the City of London , led on and encourag'd by the most bountifull example of the Right Honourable the Lord Mayor and the Court of Aldermen ; to all which he constantly added two Thirds of his own estate , which as I have been credibly inform'd was two hundred pounds a year : I say , by all these together there were every year eight hundred , sometimes a thousand poor children educated as I said before ; and by this example several of the most considerable Towns of Wales were excited to bring up at their own charge the like number of poor children , in the like manner , and under his inspection and care . He likewise gave very great numbers of the Books above mention'd , both in the Welch and English Tongues , to the poorer sort , so many as were unable to buy them and willing to reade them . But which was the greatest work of all , and amounted indeed to a mighty charge , he procured a new and very fair Impression of the Bible and Liturgy of the Church of England in the Welch Tongue ( the former Impression being spent , and hardly twenty of them to be had in all London ) to the number of eight thousand ; one thousand whereof were freely given to the poor , and the rest sent to the principal Cities and Towns in Wales to be sold to the rich at very reasonable and low rates , viz. at four shillings a piece well bound and clasped ; which was much cheaper than any English Bible was ever sold that was of so fair a print and paper : A work of that charge , that it was not likely to have been done any other way ; and for which this Age , and perhaps the next , will have great cause to thank God on his behalf . In these good works he employed all his time and care and pains , and his whole heart was in them ; so that he was very little affected with any thing else ; and seldom either minded or knew any thing of the strange occurrences of this troublesome and busie Age , such as I think are hardly to be parallel'd in any other : Or if he did mind them , he scarce ever spoke any thing about them . For this was the business he laid to heart , and knowing it to be so much and so certainly the Will of his heavenly Father , it was his meat and drink to be doing of it : And the good success he had in it was a continual feast to him , and gave him a perpetual serenity both of mind and countenance . His great love and zeal for this work made all the pains and difficulties of it seem nothing to him : He would rise early and sit up late , and continued the same diligence and industry to the last , though he was in the threescore and seventeenth year of his age . And that he might manage the distribution of this great charity with his own hands , and see the good effect of it with his own eyes , he always once , but usually twice a year , at his own charge travelled over a great part of Wales , none of the best Countries to travel in : But for the love of God and men he endured all that , together with the extremity of heat and cold ( which in their several seasons are both very great there ) not onely with patience but with pleasure . So that all things considered there have not , since the primitive times of Christianity , been many among the sons of men to whom that glorious character of the Son of God might be better applied , that he went about doing good . And Wales may as worthily boast of this truly Apostolical man as of their famous S. David ; who was also very probably a good man , as those times of ignorance and superstition went. But his goodness is so disguised by their fabulous Legends and stories which give us the account of him , that it is not easie to discover it . Indeed ridiculous miracles in abundance are reported of him : as , that upon occasion of a great number of people resorting from all parts to hear him preach , for the greater advantage of his being heard a mountain all on a sudden rose up miraculously under his feet , and his voice was extended to that degree that he might be distinctly heard for two or three miles round about . Such phantastical miracles as these make up a great part of his History . And admitting all these to be true ( which a wise man would be loth to do ) our departed Friend had that which is much greater and more excellent than all these , a fervent charity to God and men ; which is more than to speak ( as they would make us believe S David did ) with the tongue of men and Angels , more than to raise or remove mountains . And now methinks it is pity so good a design so happily prosecuted should fall and die with this good man. And it is now under deliberation , if possible , still to continue and carry it on , and a very worthy and charitable person pitched upon for that purpose , who is willing to undertake that part which he that is gone performed so well : But this will depend upon the continuance of the former Charities and the concurrence of those worthy and well disposed persons in Wales to contribute their part as formerly ; which I perswade my self they will cheerfully doe . I will add but one thing more concerning our deceased Brother , that though he meddled not at all in our present heats and differences as a Party , having much better things to mind ; yet as a looker on he did very sadly lament them , and for several of the last years of his life he continued in the Communion of our Church , and , as he himself told me , thought himself obliged in conscience so to do . He died in the 77th . year of his age , Octob. 29th , 1681. It so pleased God that his death was very sudden ; and so sudden , that in all probability he himself hardly perceived it when it happened , for he died in his sleep ; and as it is said of David , after he had served his generation according to the will of God , he fell asleep . I confess that a sudden death is generally undesirable , and therefore with reason we pray against it ; because so very few are sufficiently prepared for it : But to him , the constant employment of whose life was the best preparation for death that was possible , no death could be sudden ; nay , it was rather a favour and blessing to him , because by how much the more sudden so much the more easie : As if God had designed to begin the reward of the great pains of his life in an easie death . And indeed it was rather a translation than a death ; and , saving that his body was left behind , what was said of Enoch may not unfitly be applied to this pious and good man with respect to the suddenness of his change ; he walked with God , and was not , for God took him . And God grant that we who survive , may all of us sincerely endeavour to tread in the steps of his exemplary piety and charity ; of his labour of love , his unwearied diligence and patient continuance in doing good , that we may meet with that encouraging commendation which he hath already received from the mouth of our Lord , Well done good and faithfull servant , enter thou into the joy of thy Lord. Now the God of peace that brought again from the dead our Lord Jesus Christ , that great shepherd of the sheep , through the blood of the everlasting covenant , make you perfect in every good work to doe his will , working in you always that which is pleasing in his sight , through Jesus Christ ; To whom be glory for ever . Amen . THE END . A Catalogue of Books . Single Sermons Preach'd and Publish'd ( since the two Volumes in Octavo ▪ ) by the Reverend Dr. Tillotson , Dean of Canterbury , viz. 1. A Sermon , preached on the Fifth of November , 1678. at S. Margarets Westminster , before the Honourable House of Commons , upon this Text : Luke 9. 55 , 56. But he turned , and rebuked them , and said , Ye know not what manner of spirit ye are of ; For the Son of Man is not come to destroy mens lives , but to save them . 2. A Sermon , preached at the First General Meeting of the Gentlemen , and others in and near London , who were born within the County of York . In the Parish Church of S. Mary-le-Bow , Dec. 3. 1678. upon , John 13. 34 , 35. A new Commandment I give unto you , that ye love one another ; as I have loved you , that ye also love one another : By this shall all men know that ye are my Disciples if ye love one another . 3. A Sermon , preached before the King , at White-hall , April 4. 1679. upon 1 John 4. 1. Beloved , believe not every spirit , but try the spirits whether they are of God : because many false Prophets are gone out into the world . 4. The Protestant Religion vindicated , from the Charge of Singularity and Novelty : In a Sermon , preached before the King at White-hall , April 2. 1680. upon , Joshua 24. 15. If it seem evil unto you to serve the Lord , chuse you this day whom you will serve . 5. The Lawfulness , and Obligation of Oaths . A Sermon , preached at the Assizes held at Kingston upon Thames , July 21. 1681. upon , Heb. 6. 16. And an Oath for Confirmation is to them an end of all strife . 6. A Sermon , preached at the Funeral of the Reverend Mr. Thomas Gouge , Novemb. 4. 1681. With an Account of his Life : upon , Luke 20. 37 , 38. Now that the dead are raised , even Moses shewed at the bush , when he calleth the Lord the God of Abraham , the God of Isaac , and the God Jacob ; For he is not a God of the dead , but of the living : For all live to him . Printed for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhill : And William Rogers , at the Sun against S. Dunstan's Church in Fleetstreet . Books Writ by the Learned Dr. Isaac Barrow , late Master of Trinity College in Cambridge . Viz. A Learned Treatise of The Pope's Supremacy . To which is added A Discourse concerning the Vnity of the Church , in Quarto . The said Discourse of Vnity is also printed alone , in Octavo . Twelve Sermons , preached upon several Occasions : in Octavo , being the First Volume . Ten Sermons , against Evil Speaking : in Octavo , being the Second Volume . Eight Sermons of The Love of God and our Neighbour : in Octavo , being the Third Volume . The Duty and Reward of Bounty to the Poor : in a Sermon , much enlarged , preached at the Spittal , upon Wednesday in Easter Week , Anno Dom. 1671. in Octavo . A Sermon upon The Passion of our Blessed Saviour : Preached at Guild-hall Chapel , on Good-Friday , the thirteenth day of April , 1677. in Octavo . An Exposition of The Lord's Prayer , The Ten Commandments , and The Doctrine of the Sacraments , in Octavo . All the said Books of the Learned Dr. Isaac Barrow , ( except the Sermon of Bounty to the Poor ) are since the Authour's Death Published by the Reverend Dr. Tillotson , Dean of Canterbury . The true and lively Effigies of Dr. Isaac Barrow , a large Print ; Ingraven ( from the Life ) by the Excellent Artist D. Loggan : price without Frame six pence . Several other Pieces of the Learned Remains of Dr. Barrow may be suddenly expected . All Printed for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhill . The Necessity of Regeneration , in two Sermons to the University of Oxon. By John Wallis , D. D. Professor of Geometry in that University , and a Member of the Royal Society . Quarto . Light in the Way to Paradise , with other Occasionals . By Dudley the 2 d , L d North. Printed for W. Rogers , at the Sun against S. Dunstan's Church in Fleetstreet . FINIS . 
A62598	----	A sermon preached at the funeral of the Reverend Benjamin Whichcot, D.D. and minister of S. Lawrence Jewry, London, May 24th, 1683 by John Tillotson ... Tillotson, John, 1630-1694. 1683 Approx. 42 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A62598 Wing T1235 ESTC R985 12075672 ocm 12075672 53570 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62598) Transcribed from: (Early English Books Online ; image set 53570) Images scanned from microfilm: (Early English books, 1641-1700 ; 582:21) A sermon preached at the funeral of the Reverend Benjamin Whichcot, D.D. and minister of S. Lawrence Jewry, London, May 24th, 1683 by John Tillotson ... Tillotson, John, 1630-1694. Whichcote, Benjamin, 1609-1683. [2], 36 p. : port. Printed by M. Flesher, for Brabazon Aylmer ..., and William Rogers ..., London : 1683. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons. Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-00 SPi Global Keyed and coded from ProQuest page images 2001-06 TCP Staff (Oxford) Sampled and proofread 2003-05 SPi Global Rekeyed and resubmitted 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Beniamin Whichcot S. S. T. Professor A SERMON Preached at the FUNERAL Of the Reverend BENJAMIN WHICHCOT , D. D. And Minister of S. LAWRENCE JEWRY , London , May 24 th , 1683. By JOHN TILLOTSON , D. D. and Dean of Canterbury . LONDON , Printed by M. Flesher , for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhill , and William Rogers , at the Sun against S. Dunstan's Church in Fleetstreet , 1683. A SERMON Preached at the FUNERAL Of the Reverend BENIAMIN WHICHCOT , D.D. May 24 th , 1683. 2 COR. V. 6 . Wherefore we are always confident , knowing that whilst we are at home in the body we are absent from the Lord. THese Words contain one of the chief grounds of encouragement which the Christian Religion gives us against the fear of death . For our clearer understanding of them it will be requisite to consider the Context , looking back as far as the beginning of the Chapter : where the Apostle pursues the argument of the foregoing Chapter ; which was to comfort and encourage Christians under their Afflictions and sufferings from this consideration , that these did but prepare the way for a greater and more glorious reward ; Our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . And suppose the worst , that these sufferings should extend to death , there is comfort for us likewise in this case , ver . 1. of this Chapter , For we know that if our earthly house of this Tabernacle were dissolved , we have a building of God , &c. If our earthly house of this tabernacle ; he calls our body an earthly house , and that we may not look upon it as a certain abode and fixed habitation , he doth by way of correction of himself add , that it is but a tabernacle or tent which must shortly be taken down : And when it is , we shall have a building of God , a house not made with hands , eternal in the heavens . This is a description of our heavenly habitation , in opposition to our earthly house or tabernacle : It is a building of God , not like those houses or tabernacles which men build , and which are liable to decay and dissolution , to be taken down or to fall down of themselves , for such are those houses of clay which we dwell in whose foundations are in the dust , but an habitation prepared by God himself , a house not made with hands ; that which is the immediate work of God being in Scripture opposed to that which is made with hands and effected by humane concurrence and by natural means : And being the immediate work of God , as it is excellent , so it is lasting and durable , which no earthly thing is ; eternal in the heavens , that is eternal and heavenly . For in this we groan earnestly ; that is , while we are in this body we groan by reason of the pressures and afflictions of it . Desiring to be clothed vpon with our house which is from heaven : If so be that being clothed we shall not be found naked . Desiring to be clothed upon ; that is , we could wish not to put off these bodies , not to be stripp'd of them by death , but to be of the number of those who at the coming of our Lord without the putting off these bodies shall be changed and clothed upon with their house which is from heaven , and without dying be invested with those spiritual and glorious and heavenly bodies which men shall have at the Resurrection . This I doubt not is the Apostle's meaning in these Words ; in which he speaks according to a common opinion among the Disciples grounded ( as Saint John tells us ) upon a mistake of our Saviour's words concerning him , if I will that he tarry till I come : upon which Saint John tells us that there went a Saying among the brethren that that disciple should not die ; that is , that he should live till Christ's coming to Judgment , and then be changed ; and consequently that Christ would come to Judgment before the end of that Age. Suitably to this common opinion among Christians the Apostle here says , in this we groan earnestly , desiring to be clothed upon with our house which is from heaven , if so be that being clothed we shall not be found naked . It hath puzzled Interpreters what to make of this passage , and well it might ; for whatever be meant by being clothed , how can they that are clothed be found naked ? But I think it is very clear that our Translatours have not attained the true sense of this passage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is most naturally rendred thus , if so be we shall be found clothed , and not naked : That is , if the coming of Christ shall find us in the body and not devested of it : if at Christ's coming to Judgment we shall be found alive , and not dead . And then the sense of the whole is very clear and current : we are desirous to be clothed upon with our house from heaven ( that is , with our spiritual and immortal bodies ) if so be it shall so happen that at the coming of Christ we shall be found alive in these bodies , and not stripp'd of them before by death . And then it follows , For we that are in this tabernacle do groan being burthened ( that is , with the afflictions and pressures of this life ) not that we would be unclothed ( that is , not that we desire by death to be devested of these bodies ) but clothed upon ( that is , if God see it good we had rather be found alive , and changed , and without putting off these bodies have immortality as it were superinduced ) that so mortality might be swallowed up of life . The plain sense is , that he rather desires ( if it may be ) to be of the number of those who shall be found alive at the coming of Christ , and have this mortal and corruptible body while they are clothed with it changed into a spiritual and incorruptible body , without the pain and terrour of dying : of which immediate translation into heaven without the painfull divorce of soul and body by death , Enoch and Elias were examples in the old Testament . It follows , ver . 5. Now he that hath wrought for us the self same thing is God : that is , it is he who hath fitted and prepared for us this glorious change : who also hath given us the earnest of the Spirit . The Spirit is frequently in Scripture called the witness and seal and earnest of our future happiness and blessed resurrection or change of these vile and earthly bodies into spiritual and heavenly bodies . For as the resurrection of Christ from the dead by the power of the Holy Ghost is the great proof and evidence of immortality , so the spirit of him that raised up Jesus from the dead dwelling in us is the pledge and earnest of our being made partakers of it . From all which the Apostle concludes in the words of the Text , Therefore we are always confident , that is , we are always of good courage against the fear of death , knowing that whilst we are at home in the body we are absent from the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may better be rendred whilst we converse or sojourn in the body , than whilst we are at home ; Because the design of the Apostle is to shew that the body is not our house but our tabernacle ; and that whilst we are in the body we are not at home , but pilgrims and strangers . And this notion the Heathens had of our present life and condition in this world . Ex vita discedo ( saith Tully ) tanquam ex hospitio non tanquam ex domo ; commorandi enim natura diversorium nobis , non habitandi locum dedit . We go out of this life as it were from an Inn , and not from our home ; nature having designed it to us as a place to sojourn but not to dwell in . We are absent from the Lord ; that is , we are detained from the blessed sight and enjoyment of God , and kept out of the possession of that happiness which makes Heaven . So that the Apostle makes an immediate opposition between our continuance in the body , and our blissfull enjoyment of God ; and lays it down for a certain truth , that whilst we remain in the body we are detained from our happiness , and that so soon as ever we leave the body we shall be admitted into it , knowing that whilst we converse in the body we are absent from the Lord. And ver . 8. we are willing rather to be absent from the body and present with the Lord ; intimating that so soon as we quit these bodies we shall be admitted to the blessed sight and enjoyment of God. My design from this Text is to draw some usefull Corollaries or Conclusions from this Assertion of the Apostle , That whilst we are in these bodies we are detained from our happiness ; and that so soon as ever we depart out of them we shall be admitted to the possession and enjoyment of it . And they are these , 1. This Assertion shews us the vanity and falshood of that opinion , or rather dream , concerning the sleep of the soul from the time of death till the general Resurrection . This is chiefly grounded upon that frequent Metaphor in Scripture by which death is resembled to sleep , and those that are dead are said to be fallen asleep . But this Metaphor is no where in Scripture , that I know of , applied to the soul but to the body resting in the grave in order to its being awakened and raised up at the Resurrection . And thus it is frequently used with express reference to the body . Dan. 12.2 . Many of them that sleep in the dust of the earth shall awake . Matth. 27.52 . And the graves were opened , and many bodies of saints which slept arose . Acts 13.36 . David after he had served his own generation by the will of God fell on sleep , and was laid to his fathers and saw corruption ; which surely can no otherwise be understood than of his body . 1 Cor. 15.21 . Now is Christ risen from the dead and become the first-fruits of them that slept : that is , the resurrection of his body is the earnest and assurance that ours also shall be raised . And ver . 51. We shall not all sleep , but shall all be changed ; where the Apostle certainly speaks both of the death and change of these corruptible bodies . 1 Thessal . 4.14 . If we believe that Jesus died and rose again , even so them also that sleep in Jesus shall God bring with him ; That is the bodies of those that died in the Lord shall be raised , and accompany him at his coming . So that it is the body which is said in Scripture to sleep , and not the soul. For that is utterly inconsistent with the Apostle's Assertion here in the Text , that while we are in the body we are absent from the Lord , and that so soon as we depart out of the body we shall be present with the Lord. For surely to be with the Lord must signifie a state of happiness , which sleep is not , but onely of inactivity : Besides , that the Apostle's Argument would be very flat , and it would be but a cold encouragement against the fear of death , that so soon as we are dead we shall fall asleep and become insensible . But the Apostle useth it as an Argument why we should be willing to dye as soon as God pleaseth , and the sooner the better , because so soon as we quit these bodies we shall be present with the Lord , that is , admitted to the blissfull sight and enjoyment of him ; and while we abide in the body we are detained from our happiness : But if our souls shall sleep as well as our bodies till the general Resurrection , it is all one whether we continue in the body or not , as to any happiness we shall enjoy in the mean time ; which is directly contrary to the main scope of the Apostle's Argument . 2. This Assertion of the Apostle's doth perfectly conclude against the feigned Purgatory of the Church of Rome ; which supposeth the far greater number of true and faithfull Christians , of those who dye in the Lord and have obtained eternal redemption by him from hell not to pass immediately into a state of happiness , but to be detained in the suburbs of Hell in extremity of torment ( equal to that of hell for degree , though not for duration ) till their souls be purged , and the guilt of temporal punishments , which they are liable to , be some way or other paid off and discharged . They suppose indeed some very few holy persons ( especially those who suffer Martyrdom ) to be so perfect at their departure out of the body as to pass immediately into Heaven , because they need no purgation : But most Christians they suppose to dye so imperfect that they stand in need of being purged ; and according to the degree of their imperfection are to be detain'd a shorter or a longer time in Purgatory . But now , besides that there is no Text in Scripture from whence any such state can probably be concluded ( as is acknowledged by many learned men of the Church of Rome ) and even that Text which they have most insisted upon ( they shall be saved , yet so as by fire ) is given up by them as insufficient to conclude the thing . Estius is very glad to get off it , by saying there is nothing in it against Purgatory : Why ? no body pretends that , but we might reasonably expect that there should be something for it in a Text which hath been so often produced and urged by them for the proof of it . I say , besides that there is nothing in Scripture for Purgatory , there are a great many things against it , and utterly inconsistent with it . In the parable of the rich man and Lazarus , which was designed to represent to us the different states of good and bad men in another world , there is not the least intimation of Purgatory , but that good men pass immediately into a state of happiness and bad men into a place of torment . And Saint John , Rev. 14.13 . pronounceth all that dye in the Lord happy , because they rest from their labours ; which they cannot be said to do who are in a state of great anguish and torment , as those are supposed to be who are in Purgatory . But above all , this Reasoning of S. Paul is utterly inconsistent with any imagination of such a state . For he encourageth all Christians in general against the fear of death from the consideration of that happy state they should immediately pass into , by being admitted into the presence of God ; which surely is not Purgatory . We are of good courage ( says he ) and willing rather to be absent from the body : And great reason we should be so , if so soon as we leave the body we are present with the Lord. But no man sure would be glad to leave the body to go into a place of exquisite and extreme torment , which they tell us is the case of most Christians when they dye . And what can be more unreasonable , than to make the Apostle to use an argument to comfort all Christians against the fear of death which concerns but very few in comparison ? So that if the Apostle's reasoning be good , that while we are in this life we are detained from our happiness , and so soon as we depart this life we pass immediately into it , and therefore death is desirable to all good men : I say , if this reasoning be good , it is very clear that Saint Paul knew nothing of the Doctrine now taught in the Church of Rome concerning Purgatory ; because that is utterly inconsistent with what he expresly asserts in this Chapter ; and quite takes away the force of his whole Argument . 3. To encourage us against the fear of death . And this is the Conclusion which the Apostle makes from this consideration . Therefore ( says he ) we are of good courage , knowing that whilst we converse in the body we are absent from the Lord. There is in us a natural love of life , and a natural horrour and dread of death ; so that our spirits are apt to shrink at the thoughts of the approach of it . But this fear may very much be mitigated and even overruled by Reason and the considerations of Religion . For death is not so dreadfull in it self , as with regard to the consequences of it : And those will be as we are , comfortable and happy to the good , but dismal and miserable to the wicked . So that the onely true antidote against the fear of death is the hopes of a better life ; and the onely firm ground of these hopes is the mercy of God in Jesus Christ , upon our due preparation for another world by repentance and a holy life . For the sting of death is sin ; and when that is taken away the terrour and bitterness of death is past : And then death is so far from being dreadfull , that in reason it is extremely desirable ; because it lets us into a better state , such as onely deserves the name of life . Hi vivunt qui ex corporum vinculis tanquam è carcere evolaverunt : vestra vero quae dicitur vita , mors est . They truly live ( could a Heathen say ) who have made their escape out of this prison of the body ; but that which men commonly call life is rather death than life . To live indeed , is to be well , and to be happy ; and that we shall never be till we are got beyond the grave . 4. This Consideration should comfort us under the loss and death of Friends , which certainly is one of the greatest grievances and troubles of humane life . For if they be fit for God , and go to him when they dye , they are infinitely happier than it was possible for them to have been in this world : and the trouble of their absence from us is fully balanced by their being present with the Lord. For why should we lament the end of that life which we are assured is the beginning of immortality ? One reason of our trouble for the loss of friends is because we loved them : But it is no sign of our love to them to grudge and repine at their happiness . But we hoped to have enjoyed them longer : Be it so : yet why should we be troubled that they are happy sooner than we expected ? But they are parted from us , and the thoughts of this is grievous : But yet the consideration of their being parted for a while is not near so sad , as the hopes of a happy meeting again , never to be parted any more , is comfortable and joyfull . So that the greater our love to them was , the less should be our grief for them , when we consider that they are happy , and that they are safe ; past all storms , all the troubles and temptations of this life , and out of the reach of all harm and danger for ever . But though the Reason of our duty in this case be very plain , yet the practice of it is very difficult ; and when all is said , natural affection will have its course : And even after our Judgment is satisfied , it will require some time to still and quiet our Passions . 5. This Consideration should wean us from the love of life ; and make us not onely contented but willing and glad to leave this world , whenever it shall please God to call us out of it . This Inference the Apostle makes , ver . 8. We are confident , I say , and willing rather to be absent from the body , and present with the Lord. Though there were no state of immortality after this life , yet methinks we should not desire to live always in this world . Habet natura ( says Tully ) ut aliarum rerum , sic vivendi modum : As nature hath set bounds and measures to other things , so likewise to life ; of which men should know when they have enough , and not covet so much of it till they be tyred and cloyed with it . If there were no other inconvenience in long life , this is a great one , that in a long course of time we unavoidably see a great many things which we would not ; our own misfortunes and the calamities of others ; publick confusions and distractions ; the loss of Friends and Relations ; or which is worse , their misery ; or which is worst of all , their miscarriage : Especially , a very infirm and tedious old age is very undesirable : For who would desire to live long uneasie to himself , and troublesome to others ? It is time for us to be willing to dye , when we cannot live with the good will even of our friends : when those who ought to love us best think much that we live so long , and can hardly forbear to give us broad signs that they are weary of our company . In such a case a man would almost be contented to dye out of civility ; and not chuse to make any long stay where he sees that his company is not acceptable . If we think we can be welcome to a better place , and to a more delightfull society , why should we desire to thrust our selves any longer upon an ill-natured world , upon those who have much adoe to refrain from telling us that our room is better than our company ? Some indeed have a very happy and vigorous old age , and the taper of life burns clear in them to the last : Their understandings are good , their memories and senses tolerable , their humour pleasant and their conversation acceptable , and their Relations kind and respectfull to them . But this is a rare felicity , and which seldom happens but to those who have lived wisely and vertuously , and by a religious and regular course of life have preserved some of their best spirits to the last , and have not by vice and extravagance drawn off life to the dregs and left nothing to be enjoyed but infirmities and ill humours , guilt and repentance : But on the contrary have prudently laid up some considerable comforts and supports for themselves against this gloomy day ; having stored their minds with wisedom and knowledge , and taken care to secure to themselves the comfortable reflexions of an usefull and well-spent life , and the favour and loving-kindness of God which is better than life it self . But generally the extremities of old age are very peevish and querulous , and a declining and falling back to the weak and helpless condition of Infancy and childhood . And yet less care is commonly taken of aged persons , and less kindness shewed to them than to children : because these are cherished in hopes , the others in despair of their growing better . So that if God see it good it is not desirable to live to try nature , and the kindness and good will of our Relations to the utmost . Nay there is reason enough why we should be well contented to dye in any Age of our life . If we are young , we have tasted the best of it : If in our middle age , we have not onely enjoyed all that is desirable of life , but almost all that is tolerable : If we are old , we are come to the dregs of it , and do but see the same things over and over again , and continually with less pleasure . Especially if we consider the happiness from which we are all this while detained . This life is but our Infancy and childhood in comparison of the manly pleasures and employments of the other state . And why should we desire to be always children ; and to linger here below to play the fools yet a little longer ? In this sense that high expression of the Poet is true — Dii celant homines , ut vivere durent , Quàm sit dulce mori — The Gods conceal from men the sweetness of dying , to make them patient and contented to live . This life is wholly in order to the other . Do but make sure to live well , and there is no need of living long . To the purpose of preparation for another world , the best life is the longest . Some live a great pace , and by continual diligence and industry in serving God and doing good do really dispatch more of the business of life in a few years , than others do in a whole Age ; who go such a santring pace towards heaven , as if they were in no haste to get thither . But if we were always prepared we should rejoyce at the prospect of our end ; as those who have been long tost at sea are overjoyed at the sight of land . I have now done with my Text , but have another Subject to speak of ; that excellent Man in whose Place I now stand : whom we all knew ; and whom all that knew him well did highly esteem and reverence . He was born in Shropshire of a worthy and ancient Family , the 11 th of March , 1609. was the sixth Son of his Father : and being bred up to learning and very capable of it , was sent to the University of Cambridge , and planted there in Emanuel College , where he was chosen Fellow , and was an excellent Tutour and Instructour of Youth , and bred up many persons of great Quality and others , who afterwards proved usefull and eminent ; as many perhaps as any Tutour of that Time. About the age of four or five and thirty he was made Prevost of King's College ; where he was a most vigilant and prudent Governour , a great encourager of Learning and good Order , and by his carefull and wise management of the Estate of the College brought it into a very flourishing condition , and left it so . It cannot be denied ( nor am I much concerned to dissemble it ) that here he possess'd another Man's place , who by the iniquity of the Times was wrongfully ejected ; I mean Dr. Collins the famous and learned Divinity-Professour of that University . During whose life ( and he lived many years after ) by the free consent of the College there were two shares out of the common Dividend allotted to the Prevost , one whereof was constantly paid to Dr. Collins , as if he had been still Prevost . To this Dr. Whichcot did not onely give his consent ( without which the thing could not have been done ) but was very forward for the doing of it , though hereby he did not onely considerably lessen his own profit , but likewise incurr no small censure and hazard , as the Times then were . And left this had not been kindness enough to that worthy Person whose Place he possessed , in his last Will he left to his Son , Sir John Collins , a Legacy of one hundred pounds . And as he was not wanting either in respect or real kindness to the rightfull Owner , so neither did he stoop to doe any thing unworthy to obtain that Place ; for he never took the Covenant : And not onely so , but by the particular friendship and interest which he had in some of the chief of the Visitours he prevailed to have the greatest part of the Fellows of that College exempted from that Imposition ; and preserved them in their places by that means . And to the Fellows that were ejected by the Visitours , he likewise freely consented that their full Dividend for that year should be paid them , even after they were ejected . Among these was the Reverend and ingenious Dr. Charles Mason ; upon whom , after he was ejected , the College did confer a good Living which then fell in their gift , with the consent of the Prevost , who , knowing him to be a worthy man , was contented to run the hazard of the displeasure of those Times . So that I hope none will be hard upon him , that he was contented upon such terms to be in a capacity to doe good in bad Times . For , besides his care of the College , he had a very great and good influence upon the University in general . Every Lord's day in the Afternoon , for almost twenty years together , he preached in Trinity Church , where he had a great number not onely of the young Scholars , but of those of greater standing and best repute for Learning in the University his constant and attentive Auditours : And in those wild and unsettled Times contributed more to the forming of the Students of that University to a sober sense of Religion than any man in that Age. After he left Cambridge he came to London , and was chosen Minister of Black-Friars , where he continued till the dreadfull Fire : And then retired himself to a Donative he had at Milton near Cambridge : where he preached constantly ; and relieved the poor , and had their children taught to reade at his own charge ; and made up differences among the neighbours . Here he stayed till , by the promotion of the Reverend Dr. Wilkins , his predecessour in this Place , to the Bishoprick of Chester , he was by his interest and recommendation presented to this Church . But during the building of it , upon the invitation of the Court of Aldermen , in the Mayoralty of Sir William Turner , he preached before that Honourable Auditory at Guild Hall Chapel every Sunday in the afternoon , with great acceptance and approbation , for about the space of seven years . When his Church was built , he bestowed his pains here twice a week , where he had the general love and respect of his Parish ; and a very considerable and judicious Auditory , though not very numerous by reason of the weakness of his voice in his declining Age. It pleased God to bless him , as with a plentifull Estate , so with a charitable mind : which yet was not so well known to many , because in the disposal of his charity he very much affected secrecy . He frequently bestowed his alms ( as I am informed by those who best knew ) on poor house-keepers disabled by age or sickness to support themselves , thinking those to be the most proper objects of it . He was rather frugal in expense upon himself , that so he might have wherewithall to relieve the necessities of others . And he was not onely charitable in his life , but in a very bountifull manner at his death ; bequeathing in pious and charitable Legacies to the value of a thousand pounds . To the Library of the University of Cambridge fifty pounds : and of King's College one hundred pounds : and of Emanuel College twenty pounds : To which College he had been a considerable benefactour before ; having founded there several Scholarships to the value of a thousand pounds , out of a Charity with the disposal whereof he was entrusted , and which not without great difficulty and pains he at last recovered . To the Poor of the several Places where his Estate lay , and where he had been Minister he gave above one hundred pounds . Among those who had been his Servants , or were so at his death , he disposed in Annuities and Legacies in money to the value of above three hundred pounds . To other charitable uses and among the poorer of his Relations , above three hundred pounds . To every one of his Tenants he left a Legacy according to the proportion of the Estate they held , by way of remembrance of him : And to one of them that was gone much behind he remitted in his Will seventy pounds . And as became his great goodness , he was ever a remarkably kind Landlord , forgiving his Tenants , and always making abatements to them for hard years or any other accidental losses that happened to them . I must not omit the wise provision he made in his Will to prevent Law-suits among the Legatees , by appointing two or three persons of greatest prudence and Authority among his Relations final Arbitratours of all differences that should arise . Having given this account of his last Will , I come now to the sad part of all : sad , I mean , to us , but happiest to him . A little before Easter last he went down to Cambridge : where , upon taking a great Cold , he fell into a distemper which in a few days put a period to his life . He died in the house of his ancient and most learned Friend , Dr. Cudworth , Master of Christ's College . During his sickness he had a constant calmness and serenity of mind : and under all his bodily weakness possest his soul in great patience . After the Prayers for the Visitation of the Sick ( which he said were excellent prayers ) had been used , he was put in mind of receiving the Sacrament ; to which he answered , that he most readily embraced the proposal : And after he had received it , said to Dr. Cudworth I heartily thank you for this most Christian office ; I thank you for putting me in mind of receiving this Sacrament : adding this pious ejaculation , The Lord fulfill all his declarations and promises , and pardon all my weaknesses and imperfections . He disclaimed all merit in himself ; and declared that whatever he was , he was through the grace and goodness of God in Jesus Christ. He expressed likewise great dislike of the Principles of Separation : and said he was the more desirous to receive the Sacrament that he might declare his full Communion with the Church of Christ all the world over . He disclaimed Popery , and , as things of near affinity with it , or rather parts of it , all superstition and usurpation upon the consciences of men . He thanked God , that he had no pain in his body , nor disquiet in his mind . Towards his last he seemed rather unwilling to be detained any longer in this state ; not for any pains he felt in himself , but for the trouble he gave his friends : saying to one of them who had with great care attended him all along in his sickness , My dear friend , thou hast taken a great deal of pains to uphold a crazy body , but it will not do : I pray thee give me no more Cordials ; for why shouldst thou keep me any longer out of that happy state to which I am going . I thank God I hope in his mercy , that it shall be well with me . And herein God was pleased particularly to answer those devout and well-weighed petitions of his which he frequently used in his Prayer before Sermon , which I shall set down in his own words , and I doubt not those that were his constant hearers do well remember them ; And super add this , O Lord , to all the grace and favour which thou hast shewn us all along in life , not to remove us hence but with all advantage for Eternity , when we shall be in a due preparation of mind , in a holy constitution of soul , in a perfect renunciation of the guise of this mad and sinfull world , when we shall be intirely resigned up to thee , when we shall have clear acts of faith in God by Jesus Christ , high and reverential thoughts of thee in our minds , inlarged and inflamed affections towards thee , &c. And whensoever we shall come to leave this world , which will be when thou shalt appoint ( for the issues of life and death are in thy hands ) afford us such a mighty power and presence of thy good Spirit that we may have solid consolation in believing , and avoid all consternation of mind , all doubtfulness and uncertainty concerning our everlasting condition , and at length depart in the faith of God's Elect , &c. Mark the perfect man , and behold the upright , for the end of that man is peace . Thus you have the short History of the life and death of this eminent Person ; whose just Character cannot be given in few words , and time will not allow we to use many . To be able to describe him aright it were necessary one should be like him ; for which reason I must content my self with a very imperfect draught of him . I shall not insist upon his exemplary piety and devotion towards God , of which his whole life was one continued Testimony . Nor will I praise his profound Learning , for which he was justly had in so great reputation . The moral improvements of his mind , a Godlike temper and disposition ( as he was wont to call it ) he chiefly valued and aspired after ; that universal charity and goodness , which he did continually preach and practise . His Conversation was exceeding kind and affable , grave and winning , prudent and profitable . He was slow to declare his judgment , and modest in delivering it . Never passionate , never peremptory : so far from imposing upon others , that he was rather apt to yield . And though he had a most profound and well-poized judgment , yet was he of all men I ever knew the most patient to hear others differ from him , and the most easie to be convinced when good Reason was offered ; and , which is seldom seen , more apt to be favourable to another man's Reason than his own . Studious and inquisitive men commonly at such an age ( at forty or fifty at the utmost ) have fixed and settled their Judgments in most Points , and as it were made their last Vnderstanding ; supposing they have thought , or read , or heard what can be said on all sides of things ; and after that , they grow positive and impatient of contradiction , thinking it a disparagement to them to alter their judgment : But our deceased Friend was so wise , as to be willing to learn to the last ; knowing that no man can grow wiser without some change of his mind , without gaining some knowledge which he had not , or correcting some errour which he had before . He had attained so perfect a mastery of his Passions , that for the latter and greatest part of his life he was hardly ever seen to be transported with Anger : and as he was extremely carefull not to provoke any man , so not to be provoked by any ; using to say , if I provoke a man he is the worse for my company , and if I suffer my self to be provoked by him I shall be the worse for his . He very seldom reproved any person in company otherwise than by silence , or some sign of uneasiness , or some very soft and gentle word ; which yet from the respect men generally bore to him did often prove effectual : For he understood humane nature very well , and how to apply himself to it in the most easie and effectual ways . He was a great encourager and kind directour of young Divines : and one of the most candid hearers of Sermons , I think , that ever was : So that though all men did mightily reverence his Judgment , yet no man had reason to fear his Censure . He never spake well of himself , nor ill of others : making good that Saying of Pansa in Tully , neminem alterius , qui suae confideret virtuti , invidere ; that no man is apt to envy the worth and vertues of another , that hath any of his own to trust to . In a word , he had all those vertues , and in a high degree , which an excellent temper , great consideration , long care and watchfulness over himself , together with the assistance of God's grace ( which he continually implored , and mightily relied upon ) are apt to produce . Particularly he excelled in the vertues of Conversation , humanity , and gentleness , and humility , a prudent and peaceable reconciling temper . And God knows we could very ill at this time have spared such a Man ; and have lost from among us as it were so much balme for the healing of the Nation , which is now so miserably rent and torn by those wounds which we madly give our selves . But since God hath thought good to deprive us of him , let his vertues live in our memory , and his example in our lives . Let us endeavour to be what he was , and we shall one day be what he now is , of blessed memory on earth and happy for ever in heaven . And now methinks the consideration of the Argument I have been upon , and of that great Example that is before us , should raise our minds above this world and fix them upon the glory and happiness of the other . Let us then begin heaven here , in the frame and temper of our minds , in our heavenly affections and conversation ; in a due preparation for , and in earnest desires and breathings after that blessed state which we firmly believe and assuredly hope to be one day possessed of : when we shall be removed out of this sink of sin and sorrows into the Regions of bliss and immortality : where we shall meet all those worthy and excellent persons who are gone before us , and whose conversation was so delightfull to us in this world ; and will be much more so to us in the other , when the spirits of just men shall be made perfect and shall be quit of all those infirmities which did attend and lessen them in this mortal state : when we shall meet again with our dear Brother , and all those good men whom we knew in this world , and with the Saints and excellent persons of all Ages to enjoy their blessed friendship and society for ever , in the presence of the blessed God where is fulness of joy , and at whose right hand are pleasures for evermore . In a firm persuasion of this happy state let us every one of us say with David , and with the same ardency of affection that he did , As the heart panteth after the water brooks , so panteth my soul after thee , O God : My soul thirsteth for God , for the living God ; O when shall I come and appear before God. That so the life which we now live in this world may be a patient continuance in well-doing in a joyfull expectation of the blessed hope and the glorious appearance of the great God and our Saviour Jesus Christ ; To whom with the Father and the Holy Ghost be all honour and glory , now and for ever . Now the God of peace who brought again from the dead our Lord Jesus Christ , the great Shepherd of the sheep , through the bloud of the everlasting Covenant , make us perfect in every good work to doe his will ; working in us always that which is well-pleasing in his sight , through Jesus Christ , to whom be glory for ever , Amen . THE END . 
A36905	----	The mourning-ring, in memory of your departed friend ... Dunton, John, 1627 or 8-1676. 1692 Approx. 963 KB of XML-encoded text transcribed from 300 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A36905 Wing D2630 ESTC R2302 12015819 ocm 12015819 52526 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36905) Transcribed from: (Early English Books Online ; image set 52526) Images scanned from microfilm: (Early English books, 1641-1700 ; 867:4) The mourning-ring, in memory of your departed friend ... Dunton, John, 1627 or 8-1676. The second edition. [22], 266, 81-296, 161-256. Printed for John Dunton ... London : 1692. Reproduction of original in Bodleian Library. A collection consisting of copies of works previously pub. in separate form. Table of contents: p. [18]-[22] Attributed to John Dunton. cf. BM. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mourning customs. Laments. Funeral sermons. Sermons, English -- 17th century. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-03 Andrew Kuster Sampled and proofread 2005-03 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A Mourning-Ring , In Memory of your Departed Friend , Containing . The House of Weeping . The Sick Man's Passing-Bell . Death-Bed-Thoughts . The Fatal Moment . The Treatment of the Dead , in order to their Burial . The Funeral Solemnity . A Conference between the Mourners . The History of those that have died suddainly , &c. Observations on the Bills of Mortality . A walk among the Tombs . The Pilgrim's Guide from his Cradle to his Grave . The Author's Tears , or Meditations on his own Sickness , Death and Funeral . &c. The Second Edition . Recommended as proper to be given at Funerals London , Printed for Iohn Dunton , at the Raven , in the Poultrey , 1692. TO THE READER . Courteous Reader , I Remember a while ago , there was a Question proposed to the Athenian Society ; Whether Books are not more proper to be given at Funerals , than Bisquets , Gloves , Rings , &c. The Answer they returned was : That undoubtedly a Book would be a far more convenient , more durable , and more valuable a Present , than what are generally given , as much exceeding them , as the Soul does the Body ; and besides , will much better , and more profitably preserve the Memory of a Deceased Friend ; if good , teaching him how to follow him ; if bad , to avoid his Example , that they may escape his End ; and the Truths contained therein , we should think , would make a more lasting Impression , even than a Sermon it self , much more than a Dull Deaths-head ; for having always before our Eyes , the Idea of those for whom 't was given ; they 'll still ( as it were ) Preach from the Dead unto us . Thus far you have the Opinion of the Athenian Society , in this Matter . And certainly nothing can more conduce to our eternal Well-fare , and to put us in mind of Mortality , than Books of this kind ; and to the end they may be more Profitable and Useful to Christians , it were to be wished that this Mourning-Ring , which is so Entituled , that it might be given at Funerals , instead of Gloves , Bisquets , Wine . And those that think it proper , may Print in a Sheet of Paper , the most Material Passages , in the Life of their Dead Friend , and bind it up with those Mourning-Ring ▪ they give away at his Funeral ; and for the more effectually perpetuating the Memory of the Party Deceased . There is room left in the Title of this Book , for inserting his Name and Place of Burial . And indeed , all serious practical Books are proper for this Design , and if Bound in Black , with a Cypher of Mortality , ( as this Mourning-Ring , should be when given at Funerals ) will be very decent and proper for such a Solemn Occasion ; to make the serious Impressions of our Frailty more strong , was I suppose the first Original of Funeral Sermons , and for this purpose they are still Printed , that the consideration of the Dead may further the Holyness and Salvation of the Living . And doubtless , Reading and Meditation would be much more decent at such Solemnities , than Eating and Drinking , and putting on Gay Attire . Books of this Subject would make the People mind the present instance of Mortality , and affect them with devout Meditations thereon . How sad is it to consider the unsuitable Carriage , of a great many Persons at Funerals ; those opportunities are usually spent in idle Chat , in Eating and Drinking , and that sometimes to Excess , so that the House of Weeping is turned into a House of Mirth and Feasting . Many have put in Practice this useful Design of giving Books at the Interment of Friends , which if it were more general , the good Effect thereof would be soon discerned . in the Lives of Christians ; for it may be fitly be said of a Book , given at Funerals , as Divine Herbert says of a Verse , viz. A Book may find him who a Sermon flies , And turn a Gift into a Sacrifice . When Christians attend at Funerals , and sit over Graves , and are amused with the doleful Passing-Bell , and look upon Skulls , and dead Bones , and Ghastly Spectacles , upen the dropping Eyes and despondent Looks of Mourners , they have , if ever , some suitable self-humbling Apprehensions of their own Mortality , which wou'd abide with 'em by a frequent perusal of such a Treatise as this which , puts them in mind of their departed Friends , and serves as King Philip's Boy , who saluted him every Morning with a Remember Sir you are a Man. There are no Ingredients in the Shop of Nature that are a sufficient Cordial to fortifie the Heart against this King of Terrors or his Harbingers : The Velvet slipper cannot fence the Foot from the Gout , nor the Gold Ring the Finger from a Fellon ; the richest Diadem cannot quit the Head-ach , nor the purple Robe prevent a Fever ; Beauty , Strength , Riches , Honour , Friends , nor any , nor all can repeal that sentence , Dust thou art ▪ and to Dust thou shalt return . Every Fit of an Ague , and every Distemper of this frail Constitution being as a light Skirmish before the main Battle of Death , wherein weak Man being vanquished , is led Captive to his long home : And when once the Lines of Mortality are drawn upon the Face of the fairest Mortal , he becomes a ghastly Spectacle ( how lovely soever before ) and the conclusion is , Bury my Dead out of my sight . This inevitable necessity , however it be confesled and acknowledged of all ; yet lamentable experience teacheth that in the Christian World most Men so live as though they should never die . Now , That we may be fitted to encounter with this last Enemy ( besides the manifold helps which God hath reached to us in his Word , in the Passages of his Providence , in the frequent Examples of Mortality before us continually , and in our own sensible Approaches to the Gates of Death : I say , besides these and infinite more , ) this Mourning-Ring , by Gods blessing , and our endeavours , may prove no small furtherance in our Pilgrimage . The whole Work being the most Comprehensive history of Death , and Funeral Monuments , yet extant ; each Sermon and Meditation therein is as a several Legacy , bequeathed by those upon the Occasion of whose Deaths they were written , as by so many Testators , who themselves have made a real Experiment of Mortality , and left these for our Instruction that survive ve them . It is true , the dayly Examples of Mortality are so many real Lectures that by a kind of Dumb Oratory , perswade us to expect our End , but as they are Transcient , so our Thoughts of them Vanish . Therefore , it can be no small Advantage to have always before us , this Mourning Ring , which will abundantly furnish us with Meditations in this kind , and be still constantly putting of us in Mind of our Departed Friend . It was a Custom in former times for Great Men to make them Sepulchres in their Gardens , to mind them of Death , in the midst of the Pleasures of this Life . This present Work may not unfitly be termed a Garden , wherein whosoever takes a dayly walk , will find that Titles of Honour are written in Dust , and that Princes and Great Men must Die ; that their very Monuments are Mortal , and will in time be found as Archemedes his Tomb ( by Cicero ) in vepretis , overgrown with Thorns and Briars : And that even Poor Men too , ( who have no Comet , Prodigy , or Earthquake to Toll the Knell of their Departure . ) But who do as it were steal into their silent Graves with no greater noise than can be made by a Branch of Rosemary , Sprig of Lawrel , or a Black Ribband , have Precious and Immortal Souls to save as well as they with the Methods and Courses both should take to get Saving Grace , and the Knowledge of Christ , which will prove a Possession for them to Eternity : In a word , be thy Estate and Condition what it will be , here thou maist have both Directions to guide thee , and Comforts to support thee in thy Journey on Earth , till thou arrive at thy Heavenly Countrey . The Author of this Mourning-Ring , spent a great part of his Time in Holy and Devout Contemplations upon the things of another Life as this Excellent Piece of his sufficiently shews . Missenden gave him Breath , And Cambridge Education ; His Studies are of Death , Of Heaven his Meditation . His great Care was so to fit and prepare himself for a Happy Death whilst in the World , that after this Life ended he might enjoy Eternal Happiness in that which is to come . Let us then imitate so great a pattern of Piety ; that so when we come to Die , we may have nothing to do but to Die , and willingly to resign up our Souls into the Hands of Almighty God. And now being refreshed with these Fragrant Leaves , what shall I say ? Blessed Author , art thou yet Alive ? Breathe longer in this Fruitful Air , and extract more out of this so Rich a Stock . A Scribe so well Instructed cannot have spent all , but must have new or old to bring out of his Treasury . Do not hide , but improve thy Talent ; be not only a good and wise , but a faithful Steward , and yield us more of thy pleasant Fruits . Thou hast begun well , who , what shall hinder thee ? Thy present ( were there no succeeding ) Reward is Spur enough to future Work. Religion is Recreation , and Heaven is the way to Heaven : Good Men are there on this side the Grave . Thy longing Soul was still peeping into it , and sending thy Thoughts as Spies , to view this Promised Land. But art thou at Rest from thy Labours ? This ( among others ) thy Work follows thee , and hath here erected thy lasting Monument . Where-ever thou wer 't Buried , Obscurity shall not swallow thee . Every good Heart that knew thee is thy Tomb , and every Tongue writes thee an Epitaph . Good Men speak well of thee , but above all , God delights in thee . Thy Thoughts were still fluttering upwards , richly fraught with Divine Meditations , and ever aspiring , till unlading themselves in the Bosom of thy Beloved . We are hugely thankful that a few dropt from thee for the Comfort and Example of fainting weeping Mortals below . Thou lived'st in deed , whilst others live only in shew ; and hast changed thy Place , but not thy Company . But my Paper is short , and my time shorter , I must therefore conclude , for the Book is wholly Printed , and stops only until I have told thee that I am Thy Friend and Servant till Death , &c. In Praise of the Author of the Mourning-Ring , with the Explanation of the Frontispiece Annext to his Book . WIth sighs and groans , and plunged Eyes attend The doleful Map of every Mortals End. Enter the Sable House of Weeping , see The lively Scene of Humane Misery . Our Reverend Author could not stop a stream Of tears , when treating on so sad a Theme : Survey these pious Lines , and there you 'l find The lively Pourtraict of the Authors Mind . In tears he preacht , with tears he seem'd to write , And may be term'd the Christian Heraclite : He wrote , he spoke 'em : thus whoever says , Needs not another word to speak their praise . Since all must follow him , or soon , or late , His pattern let us strive to imitate . Our Entrance and our Exit seem to meet , Our Swadling Bands almost our Winding-sheet . Poor Man from Mother Earth does just arise , Then looks abroad , returns again , and dies . Some forty years perhaps with much ado He has prolong'd his tedious Life unto , Then under Griefs and Cares he sinks away , His Carkass mouldring into native Clay . See where his Friends surround the Sacred Urn , Where all his fond Relations fondly Mourn : And when the Solemn Bell does sadly call , The drooping Pomp attends his Funeral , How he from Fortunes store can only have A narrow Coffin , and a scanty Grave . Happy , thrice happy they who had the Grace To fix their Treasures in a better place : Who , e're from hence they did their Lodgings move , Were careful to lay in a Stock above : Those Death may wound , but never can destroy , Their House of Weeping proves an House of Joy. W. S. Another on the Frontispiece . SEest thou , frail Man , the Emblem of thy State ? Th' exact Idea of thy hasting Fate ? The Figure 's drawn to th' Life , yea ev'ry part Is grac'd and deckt with more than Zeuxian Art : The first Scene shows when Man 's laid out for dead , When th' sprightly Soul from the Body 's gone and fled : His mournful Friends no longer can endure The lifeless Corps , therefore they do immure And shut it close up in a Sable Hearse , As totally unfit for all Commerce : O're which they showre such store of tears that they Mourning , exhaust their Moisture and decay . With sorrow-wounded Hearts they sob and cry Themselves to death , they take their turns to die Because one's death from th' other draws such grief , As kills the Soul in spight of all relief : Next is he brought on Shoulders of his friends Along the Streets , where dismally attends A Croud of Mourners to the Church , where they Are twice fore-told , and warn'd they are but Clay : First by the words of th' Preacher , and then next The Corps tho' tacitly ) repeats the Text : But lo the End 's more dismal than the rest , Which brings the final Consummatum est : Earth now is laid to Earth , and Dust to Dust , Earth ope's its Mouth , the Coffin stop it must . This is the Lot of all , none can it flee : Earth's not quite full , there 's room yet left for thee . Sic raptim Scripsit H. C. AN ACROSTICK . In the cold House of Mother Earth must lye Our Mortal Bodies , Holy Souls will fly Home to their God , their King , their Native Lands , Not th' weeping House , but th' House not made with hands . Death then , thou King of Terrors , do thy worst , Unto Christs chosen Ones his only Trust , Now , now , thou raging Hector , 't is too late , To turn them out this House , this blessed state Of Bliss : Therefore , thou Tyrant , I reply , Now dolor's exil'd , and a Weeping Eye . S. S. THE CONTENTS OF THE FIRST Part OF THE Mourning-Ring . THE Introduction to the House of Weeping , from p. 1. to p. 15. The house of weeping , p. 15. The Subjects Treated on under this General Head , are , viz. Jesus wept , John 11. 35. Sermon 1. p. 15. Death parts the dearest Friends , p. 30. The last sigh , p. 36. Man giveth up the Ghost , and where is he ? p. 44. He 's carried by Angels into Abraham's Bosom , p. 49. The Winding-sheet , p. 77. Tears for a Dead Husband , p. 99. The Dying Knell , p. 111. Put on Mourning Apparel , p. 117. But now he is dead , wherefore should I fast ? p. 126. Bury my Dead out of my sight , p. 146. The Funeral Procession , p. 150. The Worms shall feed sweetly on him , p. 172. Prepare to follow , p. 174. Look upon every day as your last , p. 205. The Swan-like Note of a Dying Christian , 216. The Eye that hath seen him shall see him no more , p. 231. The Good Mans Epitaph , p. 235. Hopes of a Joyful Resurrection , p. 244. The Yearly Mourner , p. 253. Weep not , she is not dead but sleepeth , p. 255. Good-night , p. 262. Death-Bed Thoughts , p. 81. The Fatal Moment , p. 281. The Treatment of the Dead in order to their Burial , p. 284. The Funeral Solemnity , p. 291. An Account of the Death and last Sayings of the most Eminent Persons from the Crucifixion of our Blessed Saviour down to this present time : To which will be added ( in the second part of the Mourning-Ring ) all the Remarkable Deaths omitted in the First Part. THE CONTENTS OF THE Second Part OF THE Mounrnig-Ring . Which said Book , is now going to the Press , to supply what was wanting in the First Part , and to compleat this Funeral Gift . ADvice to those that are Diseased either in Body or Mind . The solemn Wishes of a Person giving up the Ghost . The Death watch . The Sick-man's Passing-Bell . A Conference between the Mourners . The History of those that have died suddenly , &c. Observations on the weekly Bills of Mortali●…y . The Author's Tears , or Meditations on his own Sickness , Death and Funeral . The Danger of a Death-bed Repentance . A walk among the Tombs ; or , a Discourse of Funeral Monuments , of the several Customs of Burials from Adam to this time of Epitaphs , and other Funeral Honours . The Pilgrim's Guide from his Cradle to his Grave . A Discourse of the Four last Things , composed chiefly of the Authors own Experiences during his late Illness . This Second Part will be Published in a few Weeks . ERRATA . IN Page 216. Of the House of Weeping , for Dying Christian , read The Swan-like Note of a Dying Christian. THE Introduction TO THE HOUSE OF Weeping . Upon first hearing of the Death of a Neighbour , or of a House-weeping for the loss of a Friend , think with thy self , and say , HOW , is my Neighbour Dead ? Then surely the Bell rings out , and tells me in him , that I am Dead also . The Soul of my Neighbour is gone out ; and as a Man who had a Lease of 1000 years after the expiration of a short one , or an Inheritance after the Life of a Man , in a Consumption , he is now entred into the possession of his better Estate . Time was his Race , but newly was begun , Whose Glass is run . He in the troubled Sea was heretofore , Though now on Shore : And 't is not long before it will be said Of me , as 't is of him , alas ! he 's Dead . His Soul is gone ; whither ? Who saw it come in , or who saw it go o●…t ? No body ; yet every body is sure , he had one , and hath none . If I will ask , not a few Men , but almost whole Bodies , whole Churches , What becomes of the Souls of the Righteous , at the departing thereof from the Body ? I shall be told by some , That they attend an expiation , a purification in a place of torment ; by some , that they attend the fruition of the sight of God , in a place of rest ; but yet , but of expectation ; by some , That they pass to an immediate possession of the presence of God. Saint Augustine studied the nature of the Soul , as much as any thing , but the salvation of the Soul ; and he sent an express Messenger to Saint Hierome , to consult of some things concerning the Soul : But he satisfies himself with this : Let the departure of my Soul to Salvation , be evident to my Faith , and I care the less , how dark the entrance of my Soul into my Body be to my Reason . It is the going out , more than the coming in , that concerns us . The Soul of my Neighbour , this Bell tells me , is gone out ; Whither ? Who shall tell me that ? I know not who it is ; much less what he was : The condition of the Man , and the course of his Life , which should tell me whither he is gone , I know not . I was not there in his sickness , nor at his death ; I saw not his way , nor his and , nor can ask them who did , thereby to conclude or argue , whither he is gone . But yet I have one nearer me than all these , mine own Charity ; I ask that , and that tells me , he is gone to everlasting rest : I owe him a good opinion , it is but thankful Charity in me , because I received benefit and instruction from him when his Bell tolled : But for his Body , How poor a wretched thing is that ? We cannot express it so fast , as it grows worse and worse . That Body , which scarce three minutes since was such a House , as that that Soul , which made but one step from thence to Heaven , was scarce throughly content , to leave that for Heaven . That Body which had all the parts built up , ●…nd knit by a lovely Soul , now is but a Statue of Clay ; and now these Limbs melted off , as if that Clay were but Snow ; and now , the whole House is but a handful of Sand , so much Dust , and but a peck of Rubbidge , so much Bone. If he , who as this Bell tells me , is gone now , were some Excellent Artificer , who comes to him for a Cloak , or for a Garment now ? or for Counsel , if he were a Lawyer ? if a Magistrate , for Justice . O my God , thou dost certainly allow , that we should do Offices of Piety to the dead , and that we should draw instructions to Piety , from the dead . Is not this , O my God , a holy kind of raising up seed to my dead brother , If I , by the meditation of his death , produce a better life in my self ? It is the blessing upon Reuben ; Let Reuben live , and not dye , and let not his men be few : Deut. 33. 6. Let him propagate many . And it is a malediction , That that dyeth , , let it dye , Zechar. 11. 9. Let it do no good in dying , for Trees without fruit , thou by thy Apostle callest , Twice dead , Jud. 12. It is a second death , if none live the better , by me , after my death , by the manner of my death . Therefore may I justly think that thou madest that a way to convey to the Egyptians , a fear of thee , and a fear of death , that there was not a house , where there was not one dead , Ex. 12. 30. For thereupon the Egyptians said , We are all dead men : The death of others , should catechise us to death , Thy Son Christ Jesus is the first-begotten of the dead , Apoc. 1. 5. He rises first , the eldest Brother , and he is my Master in this science of death : But yet for me , I am a younger brother too , to this man , who dyed now , and to every man whom I see , or hear to die before me , and all they are ushers to me in this School of death . I take therefore that which thy servant Davids Wife said to him , to be said to me ; If thou save not thy life to night , to morrow thou shalt be slain , 1 Sam. 16. 11. If the death of this man work not upon me now , I shall die worse , than if thou hadst not afforded me this help : For thou hast sent him in this Bell to me , as thou didst send to the Angel of Sardis , with Commission to strengthen the things that remain , and that are ready to die , Apoc. 3. 2. That in this weakness of body , I might receive spiritual strength by these occasions . If I mistake thy Voice herein , if I over-run thy pace , and prevent thy Hand , and imagin Death more instant upon me than thou hast bid him be , yet the Voice belongs to me ? I am dead , I was born dead , and from the first laying of these mud-walls in my conception , they have moldred away , and the whole Course of Life is but an active death . Whether this voice instruct me , that I am a dead Man now , or remember me , that I have been a dead Man all this while , I humbly thank thee , O Lord , for speaking in this Voice to my Soul. When Invited to the House of Weeping , Reflect and say , DUty obliging me to perform the last Office of Love to my Friend ; I will surely follow his Corps to the Grave , that in such a Spectacle ( as in a Glass ) I may behold my own Mortality ; for tho I always carry about me the Symptoms of Mortality , and the marks of Death ; yet have I hitherto lived as if I should never die . In small Villages where Instances of Mortality are very rare , there the inward thoughts of their Hearts seem to be , that they and their Houses shall continue for ever , and their dwelling places to all Generations . In Populous Towns and Cities , there the commonness takes away the sense of Mortality : And oh how sad is it to behold the unsuitable Carriage of the generality of Christians at Funerals , those opportunities are usually spent in unprofitable Chat , in Mirth , in Eating and Drinking , and that sometimes to Excess , and thus the House of Mourning is turned into the House of Mirth and Feasting . But Lord , grant that this may not be my practice , when I come to the House of Mourning , where my Friend now lyes dead : Let my Eyes affect my Heart , that I may seriously mind the present instance of Mortality , and be affected with such Meditations as these . Lord , this Tragedy that is now acting on my deceased friend , must ere long ( God knows how soon ) be acted on me , my Breath is ready to perish , the Earth is gaping for me ; yet a little while and I shall be carried down into the Chambers of Death . Lord , teach me so to number my days , that I may apply my Heart unto true Wisdom . As thou art walking along to the House o●… Weeping , seriously meditate on Ruth 1. Ver. 17. WHere thou dyest , will I dye , and there I will be buried ; the Lord do so to me , and more also , if ought but Death part thee and me . Where thou dyest will I dye . Here Ruth supposeth two things , 1. That she and her Mother in Law should both dye ; It is appointed once to dye . 2dly . That Naomi as the eldest should die first : For according to the Ordinary custom of Nature , it is the most probable and likely , that those that are most stricken in years , should first depart this life . Yet I know not whether the Rule or Exceptions be more general ; and therefore let both Young and Old prepare for Death , the first may die soon , but the second cannot live long . And there will I be buried . Where she supposed two things more ; first , That those that survived her , would do her that favour to bury her , which is a common courtesie not to be denyed to any : It was an Epitaph written upon the Grave of a Begger , Nudus eram vivus , mortuus ecce tegor . 2dly . She supposeth they would bury her , according to her instructions , near to her Mother Naomi . Observation . As it is good to enjoy the company of the Godly while they are living , so it is not amiss , if it will stand with convenience to be buried with them after death : The old prophets bones escaped a burning by being buried with the other Prophets , and the Man who was tumbled into the grave of Elisha , was revived by the virtue of his Bones . And we read in the Acts and Monuments , That the body of Peter Martyr's wife was was buried in a dunghil , but afterwards being taken up in the Reign of Q. Elizabeth , it was honourably buried in Oxford , in the grave of one Frideswick , a Popish-she-Saint ; to this end , that if Popery , which God forbid , should over-spread our Kingdom again , and if the Papists should go about to untomb Peter Martyrs Wifes Bones , they should be puzzled to distinguish betwixt the Womans body and the Reliques of that their Saint , so good it is sometimes to be buried with those whom some do account pious ; though perchance in very deed they be not so . The Lord do so to me and more also . To ascertain Naomi of the seriousness of her intentions herein , Ruth backs what formerly she had said , with an Oath , lined with an execration . If ought but Death . See here the large extent of a Saints love , it lasts till Death , and no wonder , for it is not founded upon Honour , Beauty , wealth , or any other finister respect in the party beloved , which is subject to Age or Mutability , but only on the Grace and Piety in him ; which Foundation , because it always lasteth , the love which is built upon it , is also perpetual . Part thee and me . Death is that which parteth one Friend from another ; Then the dear Father must part with his dutiful Child , then the dutiful Child must forget his Dear Father , then the kind Husband must leave his constant Wife , then the constant Wife most lose her kind Husband , then the careful Master must be sundred from his industrious Servant , then the industrious Servant must be sundred from his careful Master . Yet this may be some comfort to those , whose Friends death hath taken away ; that as our Disciples , Yet a little while , and you shall not see me ; and yet a little while , and you shall see me again : So yet a little while , and we shall not see our Friends ; and yet a little while , and we shall see them again in the Kingdom of Heaven , for not mittuntur , sed 〈◊〉 , we do not forego them , but they go before us . When thou art enter'd into the House of Weeping , fall down on thy knees , and say , OH Lord our God , in thee , and by thee we live , move , and have our Being : As thou didst at the first breath into Man the Breath of Life , and he became a living Soul ; so when thou shalt be pleased to command that Breath again out of Mans Body , then will he presently become a dead Carkass ; and so short is the Life of Man , that many times he doth but cry and Die ; yea , sometimes his Mothers Womb doth prove his Tomb , so that he doth not once cry to tell the World that he did once Live. Neither is the Thread of Mans Life at any time spun so strong , but at one word of thy Mouth it is soon snapt in two : Seeing therefore we do but Live to Die , we beseech thee ( Oh blessed God ) let us Die to Live ; let us live well , that so we may die well ; let Death never surprize us unlooked for , or unprepared ; nor let it ever seize upon us in an unconverted unregenerate State. Good Lord , let us not so live as to be ashamed to live any longer , or to be afraid to look grim Death in the Face , when it comes to separate our Souls from our Bodies , and to summon them to make their appearance before the great Judge of the Quick and Dead . Let us with thy Servant Job Wait all our appointed time , untill our Change doth come : Seeing it will be our greatest Wisdom to wait for Death , which always waits for us , and to expect that at all times , which will come at some time . and may come at any time . Let us Pray , and Preach , and Hear , and so spend our time , as those who know and consider that all they do , they do it for Eterninity , and we shall never have but one Cast for Eternity : Heaven and Glory is here to be won or lost for ever . Blessed God , thou hast taught us in thy Word , that it is better to go to the House of Weeping , than to the House of Feasting ; for that is the end of all men , ( and thou hast said , That the Living will lay it to heart : ) Oh Lord , we are this day come to the House of Mourning and Weeping , and we have seen the end of one , yea , of many of our Friends and Acquaintance , within a short space of time ( and in the Death of our Friends , we may read our own Death ) and yet shall not we who are le●…t behind them in the Land of the Living , lay these awakening instances of Mortality to heart ? shall we hear and see daily our nearest and dearest Relations giving up the Ghost , and departing out of this into another World ; and yet shall we once think that we shall ever live to enjoy the Pleasures of this present evil World ? But seeing , Lord , this World is a dying World , and all its glory is a dying Glory ; let our Minds and Hearts therefore be set upon the Glory of Heaven , which is a never fading Glory : Oh! did we believe and consider how much better a Believers future Estate will be , than his present State is , then should we think that Time is too long before we do , and that Eternity will be too short when we shall enjoy our gracious Redeemer upon his Throne of Glory : Let us ever live as those that have one Foot in the Grave already . Thousands and Millions , yea innumerable Millions of Thousands are gone to their Graves before us , and do we think , that we that are but enlivened Dust , animated Shadows , dying Lumps of Clay , can keep our Bodies from being a Feast for Worms , or our Souls from seeking new Lodgings in another World ? Oh! let us therefore every day be looking into our Graves , and familiarize Death unto our Thoughts , before it comes ; let us consider how many signal Admonitions thou dost daily give us of our approaching end ; Is not every Distemper and Sickness of Body as it were a little Death , and a fair Warning to put us in mind of our last Change ? The Grey Hairs which are here and there upon our Heads , the deep wrinkles which are engraven upon our Foreheads , the loss of Teeth , the Dimness of Sight , our Deafness in Hearing , our Palsie-hands , our feeble trembling Limbs , and the frequent Sight of seeing Friends laid out in their Winding Sheets for Dead , and carried to their Houses of Clay , the silent Grave , are Circumstances and Symptoms serving to remind us , that the time draws near wherein we must die , and that our departure is at hand : Let us therefore live as dying Men , and let us die as Living Christians ; let us set our House and our Heart in order , remembring the Text , It is appointed for all Men once to Die , but after this the Judgment . The Mourners being all come , first sing the following Psalms , and after that , Read part of 1 Cor. Chap. 15. to bring your minds into a serious frame . Psalm 39. I Said , I will look to my ways , for fear I should go wrong : I will take heed all times that I offend not with my Tongue . verse 2 As with a bit I will keep fast my mouth with force and might , Not once to whisper all the while the wicked are in sight . verse 3 I held my Tongue , and spake no word , but kept me close and still : Yea , from good talk I did refrain , but sore against my will. verse 4 My Heart waxt hot , within my breast , with musing thought and doubt ; Which did increase and stir the fire : at last these Words burst out ; verse 5 Lord , number out my Life and days , which yet I have not past ; So that I may be certify'd how long my Life shall last . verse 6 Lord , thou hast pointed out my Life in length much like a Span : Mine age is nothing unto thee , so vain is every Man. verse 7 Man walketh like a shade , and doth in vain himself annoy , In getting goods , and cannot tell who shall the same enjoy . verse 8 Now , Lord , sith things this wise do frame , what help do I desire ? Of truth my help doth hang on thee , I nothing else require . The Second Part. verse 9 From all the sins that I have done , Lord quit me out of hand : And make me not a scorn to Fools that nothing understand . verse 10 I was as dumb , and to complain no trouble might me move . Because I knew it was thy work , my patience for to prove . verse 11 Lord , take from me thy scourge and plague , I can them not withstand : I faint and pine away for fear of thy most heavy hand . verse 12 When thou for sin dost Man Rebuke , he waxeth wo and wan , As doth a Cloth that Moths have fret , so vain a thing is Man. verse 13 Lord , hear my suit , and give good heed , regard my Tears that fall : I sojourn like a stranger here , as did my Fathers all . verse 14 O spare a little , give me space , my strength for to restore : Before I go away from hence , and shall be seen no more . Psalm 90. Ver. 3 , 4 , 5 , 6 , 10 , 11. THou grindest Man through grief and Pain , to dust , or clay , and then , And then thou say'st again Return , again , ye sons of Men. verse 4 The lasting of a thousand years , what is it in thy sight ? As yesterday it doth appear , or as a watch by night . verse 5 So soon as thou dost scatter them , then is their Life and Trade All as a sleep , and like the grass , whose beauty soon doth fade . verse 6 Which in the Morning shines full bright , but fadeth by and by : And is cut down ere it be night , all withered , dead , and dry . verse 10 Our time is threescore years and ten , that we do live on mold : If one see fourscore , surely then we count him wondrous old . verse 11 Yet of this time the strength and chief , the which we count upon , Is nothing else but painful grief , and we as blasts are gone . 1 Cor. 15. Ver. 19 , 20 , 21 , 22 , 26 , 50 , 51 , 52 , 53 , 54 , 55. IF in this life only we have hope in Christ , we are of all Men most miserable . But now is Christ risen from the dead , and become the first-fruits of them that slept . For since by man came death , by man came also the resurrection of the dead . For as in Adam all die , even so in Christ shall all be made alive . The last enemy that shall be destroyed , is death . Now this I say , brethren , that flesh and blood cannot inherit the Kingdom of God ; neither doth corruption inherit incorruption . Behold , I shew you a mystery ; We shall not all sleep , but we shall all be changed , In a moment , in the twinkling of an eye , at the last trump ( for the trumpet shall sound ) and the dead shall be raised incorruptible , and we shall be changed . For this corruptible must put on incorruption , and this mortal must put on immortality . So when this corruptible shall have put on incorruption , and this mortal shall have put on immortality , then shall be brought to pass the saying that is written , Death is swallowed up in Victory ? O death where is thy sting ? O grave , where is thy Victory ? THE HOUSE OF Weeping . Sermon I. John 11. 35. Jesus Wept . WE may learn from the Example of Our blessed Saviour how we are to behave our selves ; what we are to do in the Sickness and Death of Friends . In this World we are all Bennonies , the Sons of Sorrow : The way to Heaven is by Weeping Cross : The Kalender tells us , we come not to Ascention Day , till the Passion Week be past . It is the great work of a Preacher to consider the state of the people to whom he preaches , so to prepare his work before hand , as that he may hit the mark , The Preacher sought out acceptable words ; now generally those words are most acceptable to , and best received by the hearers that are suited to their present condition . I considering therefore the secret hand of God upon this Congregation , in taking away an eminent Servant of Christ , thought it incumbent upon me to speak something at this time that might be suitable to the present dispensation of of God towards you , and in meditations this Scripture was cast in . Jesus Wept . The occasion of this text is known unto you ; in the beginning of this Chapter you read that Lazarus was sick , and the news thereof immediatly sent to Jesus ; who notwithstanding he dearly loved him , yet ( as the sequel of the story acquaints you ) he doth not presently go up to Bethany to visit sick Lazarus . but maketh a stay for several days ; the reason wherof is at hand , viz. That a sentence of death might pass upon beloved Lazarus , and he be laid in the grave , and a stone rouled upon him ; and all this in order to the manifestation of the glory and power of Christ in his resurrection . After Lazarus had been in the grave four days , Christ he comes up to Bethany , and the sisters of Lazarus , viz , Martha and Mary , they come out to meet Jesus ; first Martha she cometh , ver . 20. and she saith , Lord If thou hadst been here , my brother had not died , ver . 21. After this comes Mary , vers . 32 and she falls down at Christs feet , saying , Lord If thou hadst been here , my brother , had not died . When Jesus therefore saw her weeping , and the Jews also weeping which came with her , he groaned in the Spirit . and was troubled , and said , Where have ye laid him ? They say unto him , Lord , come and see . Jesus wept . There is very much wrapt up in the bowels of this little Text : Here we may take notice of the humanity of Christ ; it appears by Christs weeping that he is perfect man , as well as perfect God : That Christ wept , is to be referred , not to his Divinity , but to his Humanity ; and so we shall find that Christ was subject as to this , so to all natural infirmities ; as hunger , thirst weariness , &c. which may comfort the Saints that groan under natural , as well as sinful infirmities ; and that from the reason why Christ was made in all things like unto his brethren ; namely , That he might be a merciful High-priest , Hebr. 2. 17 , 18. And though Christ be now in glory , yet he is touched with the feeling of the infirmities of his people here on earth , Hebr. 4. 15. so touched , as that he cannot but have compassion on them under all their pressures and grievances whatsoever . Do'st thou then groan under natural weaknesses and infirmities ? Go boldly to the Throne of grace , and Christ will enable thee to bear up under these weaknesses , until mortality shall have put on immortality . The Subject Matter of this Chapter is Lazarus redivivus ; it is a Relation of the miraculous raising up of Lazarus from the Dead . From vers . 1 , 3. we may observe thus much , that a Believers interest in the distinguishing love of Christ , doth not exempt him from outward Troubles or bodily Distempers : He whom thou lovest is sick . From vers . 4. We may observe thus much , that the darkest Dispensations of Providence , they oftentimes usher in the brightest manifestations of God to the Soul , or Gods Glory is most manifested in the Creatures Weakness . From Vers. 6. We may take notice , it was ever in Christ's intention to manifest his Love and Goodness to Lazarus , and yet he comes not near him for the present , but rather goes away and leaves him upon his sick Bed , and suffers him at last to give up the Ghost . From Vers. 14. We may observe , that Christ his absence or the suspension of divine Grace and Love , they are in infinite Wisdom ordered for the further advancing of Soul Comfort . Had not Lazarus been sick , had he not been dead and buryed , the Wisdom , Power and Goodness of Christ had never been so eminently discovered as it was towards him . Martha and Mary cry out , v. 21 , 32. Lord , if thou hadst been here our Brother had not died ; It is true , Christ might have recovered Lazarus upon his sick-bed ; but to fetch him out of the Grave after he had lain stinking four days , was a higher demonstration of his Love , Wisdom , and Power . There is not the like ground that Christ should shew forth his miraculous Power , in raising up our dead Friends from the Grave , as was then ; yet this special and useful conclusion may by way of Analogy , be deduced from this instance ; namely , That such Comforts and Mercies as are fetched out of the Grave , as have had a sentence of Death pass'd upon them , they are ever sweetest , and tend most to Gods Glory . Isaac had never been so precious to his Father Abraham , had he not been so miraculously restored from dying , as he was once . But we shall hasten to see what is the cause of Christ his weeping , and what the cause was , you may see , ver . 32 , 33 , 34 , 35 , 36. when Christ saw Mary come weeping towards him , having her heart running over with Grief , for the departure of her Brother , Christ groaned in Spirit , and was troubled ; when they told him where dead Lazarus lay , he wept ( as my Text expresseth . ) Jesus Wept . Oh Men and Angels , stand and wonder to all Eternity ! When you read these two words , Jesus wept . What , doth Mary's weeping set Jesus Christ a weeping ? Doth Mary and Martha shed Tears for the Death of Lazarus , and doth Christ his Heart even bleed within him to see them troubled and mourning upon the same account ; so the word in the Greek seems to import , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he troubled himself ; his own heart stirred up his Affections to be troubled . Doth Christ weep upon the consideration of Lazarus Death ? Then hence we may learn , that a moderate sorrowing for Friends departed is lawful , tho excessive Sorrow is very unsuitable to a Gospel Frame of Spirit . Solomon tells us , There is a time for Weeping , and Paul tells us , We should weep as though we wept not . But to come to the thing I chiefly intend , and that is the occasion of Christs weeping , which was the death of Lazarus , a good man : whence I shall observe and prosecute this Doctrine : That it is a Christ-like temper of mind , to be deeply affected with , and to weep over the death of such as are truly pious . Here 's Lazarus a good man in his grave , and Christ he weeps over him : you have a weeping Christ over a dead Lazarus . When old Jacob an eminent person was buried , it 's said Gen. 50. 10. That they mourned with a great and sore lamentation , and that for 7 days together . And so when Moses died , and was buried by a secret hand , it 's said the Children of Israel mourned for him 30 days , Deut. 34. 8. My dearly beloved , you have lost a Moses , one that was valiant for God in former times , when the people of God in England were coming out of Egypt , and he hath been an eminent leader to the saints in their wilderness state , and God did often take him to the top of Pisgah , and gave him there glorious visions , and that not onely of heavenly Canaan , but also of that glorious land of rest and righteousness that the Saints shall injoy in this world . Now that such a Moses should be taken off in the Wilderness , while the people of God are yet short of this good Land , is matter of great humiliation . Likewise you find the same spirit in those Christians , Acts 20. that Paul ( the great Apostle of the Gentiles ) did there take his farewel of , saying , ver . 25. And now behold , I know that ye all , among whom I have gone preaching the Kingdom of God , shall see my face no more . It 's said , 37 , 38 verses , And they all wept sore , and fell on Pauls neck , and kissed him : Sorrowing most of all for the words which he spake [ that they should see his face no more . ] Now by all this it appears , that it is both the duty and property of a Christian ( such an one as hath been baptized into the spirit of Jesus ) to be deeply affected with , and weep over , the death of such as are truly pious , especially when they are eminent for use and service to Christ , and his people . We shall now give you the reasons why it is so , and cannot be otherwise , but that gracious persons must needs weep over the death of good men . First , Because every stroke in this kind , puts a serious heart in mind of its own mortality , tells us that we are dying creatures , and that 's a very serious consideration to every awakened soul. The living , the living will lay it to heart , saith Solomon , Eccl. 7. 2. Alas my Brethren 't is a serious thing to dye . And the stroke of death upon others , tells us that die we must , and how soon we know not : This Evening sun may see us dead , it went out Early this morning to score us out this lodging of a Tomb. And oh happy , thrice happy is that person that can die well . Now such strokes as these put a serious soul in mind of dying . There 's none present knows who may go to the grave next . That 's the First ; but then , 2. It Springs from that Sympathy that is both in nature , and grace : first in nature , when God takes away a husband , a Father , a Child , &c. this cuts deep , and affects much . Abraham he mourns over beloved Sarah ; David over Absolon , though a rebellious son . To be stupid , and not to mind the hand of God when he smites our near and dear relations , doth declare , that we do not onely want grace , but natural affection ; And then in Grace there is also a great sympathy : if God smites one member of the Church , the rest are affected with it : If a Paul , a Minister of Christ , a pastor , a spiritual Father , comes to take his farewell of his people , and tell them that they shall never see his face more ; Oh what weeping , and mourning , and lamenting is there at his departure . 3. The perishing of good men is a just cause of weeping , and that because they are a great blessing to the nations , cities , families , &c. where they are cast . It fares either the better , or the worse with such places for their sake . When God destroyed the old world , the family of Noah was saved for Noahs sake , Gen. 7. Profane wretches are ready to wish the people of God all out of the world ; but alas ! what would then these wretches do ? they are beholding to the saints for their very beings , and for the continuance of all their mercies . When God hath but once gathered in his elect , and done his work in Zion , he will soon pull the world about these mens ears : If the righteous be taken away , he is taken away from the evill to come , ( Isa 57. 1. ) Wo to Sodom , if Lot depart ; and so I may say , Wo to England , if the righteous should be taken away ; Wo to Graffham whenever thou ceasest to be a refuge to the saints , whenever thy gates shall be shut against the ministers and people of the Lord Jesus . The Children of Israel , though they slighted and despised the Prophets , would in time of distress come to them for Prayer , 1 Sam. 7. 8 , 9. and 12 , 19. Yea , Pharaoh , as proud , and as high as he was , yet when the Plague was upon him , Moses he must be sent for , and be entreated to pray for him , and his people . And thus much for the Reasons of the Doctrine , shewing why the People of God must needs be affected with , and Weep over the Death of Religious Persons . We shall now proceed to Application . And first it affords matter of information ; as First , if it be a Christ-like Frame to Weep over the Death of such as are truly pious , it informs us , how unlike to Christ such are , who though they plead for Christian Burial , yet do attend Funeral Solemnities with a vain , wicked , ungodly Spirit , and Carriage , making the house of Weeping a House of Laughter , and filling themselves with Wine ( wherein is excess ) until they become more like beasts than men , which is a practice too common at Funerals . You may soon judge how fit such persons are to attend upon a Funeral Sermon ; but indeed I am apt to think , Funeral Sermons have generally been rather for Ostentation , and Vain Glory , than for Profit . Hereby is likewise condemned that heathenish practice of Ringing of Bells , so soon as ever Funeral Solemnities are performed . How unsuitable is it , that so soon as ever the Husband , or Wife , or a godly Friend is laid in the Earth , to set the Bells a Ringing , which imports matter of joy rather than of sorrow ? 2. If it be a Christ-like-Frame of Spirit , to weep over the Deaths of good men , . it informs us how unlike to Christ that Spirit is , whereby men do censure , and reproach good men when taken away by Death . And I do the rather mention this , because some have taken the boldness to judge and censure this Eminent Servant of Christ now in Glory , and to speak very unworthily concerning him , since his Death . How unlike to Christ is this Spirit ? Thou that shouldst be judging and condemning thy self for Non-improvement of so great a mercy , art judging this Eminent servant of Christ now dead . The Liturgy of the Church of England will teach thee better ; for let persons be never so vile in their lives , yet when they come to be laid in the Grave , then they are dear Brethren and Sisters . Therefore away with this Spirit , to Hell with it ; for from thence it came . Let it suffice , That this glorified Saint suffered much in this kind while he was living : I am apt to think the Heats and Passions , and rash Censures of Professors , hath made him oft go home with a sad Heart , and cost him many a Tear in private : Suffer him to be quiet in his Grave ; let this his suffering suffice , let not his name suffer now he is dead ; suffer him to be quiet in his Grave ; leave his judgment to the Lord , and let it be your Work to improve those many Sermons that he hath in the fear of his God preach'd unto you . 2. Who made thee Lord over thy Brothers Conscience ? Must all professors be condemned by thee , because they cannot see with thy eyes , and tread in thy steps ? By what authority doest thou impose thy particular light and perswasion upon thy brother ; & that so , as almost to un-saint him ? This imposing spirit is an Antichristian spirit evermore . The next use may be of Exhortation . Is it so , that it is a Christ-like Frame of Spirit to be deeply affected with , and to weep over the death of such as are truly pious ? Then it concerns us seriously to consider the Providences of God this way , and that more generally and more particularly . First , more generally , God hath lately made sad breaches upon many of the Families of his precious Servants ; many a flourishing Family hath mouldred away in a little time : And God hath lately taken away many very famous Instruments , both Ministers and others ; so that we have cause to cry out with the Psalmist , Psal. 12 1. Help Lord , for the Godly Man ceaseth ; for the faithful fail from among the Children of Men. But Secondly , and more particularly , I would beg you of this Congregation to consider the present stroke of God upon you , in taking away your worthy Pastor ; his Death justly calls for weeping and Tears ; if you consider , First , That he was one that had love for all Saints : he had room in his heart for every soul that he did judge to be received into the heart of Christ : he held communion with the Saints , not upon the account of this or that form , or name , but upon the account of union with the Lord Jesus : he loved no man upon the account of opinion , but upon the account of union with Christ , and this he hath declared many a time in this Congregation . There was hardly a member that he did in the name of Christ and the Church give the right hand of fellowship unto , but he did acquaint them with this his principle ; told them that Union with Christ was the ground of Communion among the Saints ; and the reason of their admission was not their being of this or that opinion , but for that they were judged persons interested in Christ , and such who ( by virtue of Christs purchase ) were heirs of that glory above that must receive all Saints ( not as Church of England men , Presbyterians , Independants , or Anabaptists , &c. but as Saints , into its everlasting habitations . Secondly , His Death justly calls for your Weeping and Tears , for that you have lost a Pastor , who had great light in the Covenant of Grace , he preacht that Doctrine with the greatest alacrity , and raisedness of spirit imaginable . In the handling of other subjects he was more streightned and discomposed ; but when he came to speak of the unsearchable riches of the Grace of Christ , he was as an Angel of God , lifted up above himself : he had a flood of words , and yet seemed to want words to express what he did know , and what he did enjoy of divine grace and favour . This being true must needs be great . To lose a pure Gospel Preacher is a great loss : Eternity depends upon a right understanding of the great Doctrine of Justification by Christ. Eternity depends not upon being baptized once or twice , upon this or the other Form ; we may be guilty of mistakes about the circumstances of worship , and yet be happy ; but if we mistake about the great matter of our Justification by Christ , we are lost for ever . Thirdly , His Death justly calls for Weeping , for as much as we have all lost the Conversation of one who was an Experimental Christian , one that had much communion with God , and much experience of his goodness , as you have heard him often express : Many a Preacher dishes out largely to others , of that which he tastes but little himself . I am apt to think , many a faithful Minister of Christ lives but low , in comparison to what this blessed Saint enjoyed . By this his Experience , he was enabled to speak a word in due season to the weary Soul. He walked close with God in his Family ; he was not a Saint abroad , and a Devil at home ; but made it appear that he was really good , by this , that he was relatively good , good in his Relations ; a good Husband , a good Father , &c. He sate loose from this World ; he made not gain his godliness ; he did not design to make Merchandize of Christ and the Gospel . His discourse was mostly heavenly , and Spiritual : If other discourse was in hand , he was but dull Company , he had little to say : but if the Conference were Heavenly , he was as upon the Wing , as a fish in the Water , and a Bird in the Air , &c. He would often say , with pious Dod , come , enough of the World , now let us talk of Heaven . If it be here objected , that he was in his younger years of a vain and slight conversation ; I answer , First , Divine Love rideth in greatest triumph , when it hath the greatest sinners following it as it's Captives . Secondly , Some in the Church of Corinth that did heartily close with Christ , were before their Conversion very Vile and Wicked , see 1 Cor. 6. 9 , 10 , 11. Such were some of you , but ye are washed , &c. But , Thirdly , This blessed Saint would to his dying day , acknowledge his former vanity , to his own shame , and the lifting up of the Riches of free grace ; and mind what the Apostle saith , 1 John 1. 9. If we confess our sins , he is faithful and just to forgive our sins , and to cleanse us from all unrighteousness . I shall now close up all with a word or two by way of Caution ; and that First , Though this stroke of God be just matter of weeping and sorrow , yet you must take heed of a murmuring Spirit : You have cause to be displeased with your selves , and your sins , but not with God , because God takes away nothing but what he first gave . The Person and gifts of this Saint , were given unto you by the Lord ; he hath taken nothing but his own . Learn therefore to say with Job Chap. 1. 21. The Lord gave , and the Lord hath taken away ; blessed be the name of the Lord. Secondly , Though you are to weep under this stroke , yet take heed of mourning as those without hope ; without hope , I say , 1. With respect to him ; his happiness is unquestionable : Your loss is his gain . He is taken up into glory , and hath there communion with God. He is now where God is served , adored and glorified with one heart , and with one consent . Secondly , Weep not without Hope with respect to your selves , as if God were not able to make up this loss . I remember a Relation of a Lady , from whom it pleased God to take an only Son , that sometime after a Friend coming to visit her , and bemoaning this her sad loss , she breaks forth into these expressions , [ I profess ( saith she ) God can never make me amends for the taking away of that Son ] A dreadful speech it was ; take heed ( my friends ) of this Spirit . It 's true , your loss is great , but God is able to supply it ; and that either , First , By causing the Spirit of Elijah to fall upon Elisha , by anointing and raising up of some other to head and feed you in the room of this his Servant . Or 2dly . He can feed you himself without a Minister : God can fill up the room of Ministry and Ordinances . Indeed let God be absent , and there 's nothing can fill up his Room : It 's not Husband , Wife , Children , Estate , Liberty , Pastors , Ordinances , &c. can supply the want of God : But now let God be present , and that is above , and more than all . Lastly , Such strokes should teach us all to provide for death . God takes away our Leaders , and we must follow them : Those that would not follow the Counsel and advice of this pious Divine , while living , must follow him to the Grave now dead ; to the Grave we must all go , and the Lord knows how soon : Of what import therefore is it , that we all manage matters so while we live , as that when we come to die we may die in peace , and in full assurance of Eternal Life ? Our present Time , is but a dressing Room for Eternity ; let us therefore perform every thing with this Proviso , That I may die well . I am so to buy , sell , and converse with Creatures , that I may die well . I am so to hear , pray , read , receive the Sacrament , have Communion with the Saints , as that I may die well , die in peace ; all is to be done in order to dying well . Such , Death may wound , but never can destroy , Their House of weeping proves an House of joy . Death parts the dearest Friends . WHen a man goes to his Long Home , all the pleasure in his Society is dead with him ; nothing remains of it , but the remembrance , which serves only to aggravate , and heighten the Grief of the Surviver . 'T was a true saying of one — Aura secunda bonus socius : A good companion is as a prosperous Gale , carrying a Man pleasantly , and with comfort , through the Tempestuous Sea of this World. And again — Bonum sodalitium optimum solatium . Good Company is the best solace : Indeed , suitable Society is the comfort of Life , the improvement of Parts , the joy of the Intellect , the only distinguishing Priviledge that gives the Preference to Men above Beasts . Take away this , and what happiness is it to be a Man , or what is humane Life any thing to be accounted of . But when Man is dead , there can be no more delight in him , or comfort received by Society with him . There is no converse in the shades below , no interlocution in those gloomy Regions . The Grave is a silent Ho●…se , where the Eyes of all the Inhabitants are closed in the Dust , and their Mouths filled with cold Clay . And therefore this should cause Mourning in the Streets , when we see a man going to his Long Home , especially if he was a Friend or Relation , because we shall never have the opportunity of enjoying any pleasant hours with him more . We must then bid farewel to all discoursing upon any Subject , to all advising about any difficulties , to all profiting by any Polemick Notions started and improved in an amicable way . In a word , we must bid an eternal Adieu to any pleasure or satisfaction we received in communing with him , for we shall enjoy no more of it for ever . Oh! surely this cannot but cut deep in a generous Soul ; this cannot but greatly wound a spirit , whose thoughts are drained from the dross of Plebeian Conversation , that has any esteem at all for the advantages of a rational Life . Upon this account it was , that the old Prophet in Bethel , lamented over the man of God which came from Judab , who was slain by a Lion , as he rode upon an Ass in the High-way . He bitterly bewailed , and mourned for his Death , crying out , — Alas my Brother ! As if he had said , I have been extreamly refreshed by thy company , in hearing the Word of the Lord from thy mouth , concerning the destruction of the Priests that burn Incense upon the Altar , and the pulling down the House of Jeroboam . Oh! How have I been strengthned in my Courage , confirmed in my Faith , and the more resolved in the Ways of God , by this thy Prophecy . But now thou art gone , I shall never have any more of this profitable and spiritual Discourse with thee . This made him weep over his torn Carcass , and bitterly lament his untimely Fall , and to give a solemn Charge to his Sons , that when he was dead , they should bury him in the Sepulchre wherein this man of God was buryed , and lay his Bones close by the Bones of this Prophet . When Death parts us from a Friend , we shall never see him more : he vanishes ( as it were ) out of our sight , and we are never more to behold him , or cast our Eyes upon him . He is both actively and passively in an invisible State. So Job mournfully speaks of himself , chap. 7. ver . 7 , 8. Oh! remember that my life is wind , my eyes shall no more see good . The Eye of him that hath seen me , shall see me no more ; thy Eyes are upon me , and I am not . What more cutting Expression , what more sadning Inculcation , what more provoking Incitation to Mourning , can there be , than the Sense of this ; that we shall behold the Face of our beloved Friend ( after his departure from us ) no more ! Were Man to Return , though after never so many Years absence from his home , or continuance in the Grave : Were he to visit his habitation again , and become the objective delight of his poor Mourning Friends and Relations , it might be some alleviation to their Grief , when he takes his journey to his Long home . But Oh! What a prick to the heart , what a stab to the Soul , what a deadning to the Spirits , what an inundation of Sorrow ( like the opening of Pandora's Box ) is this lamentable Thought to an ingenuous Man , that he must never , never , never more behold the Face of this or that Relation in this Region of Mortality ; nor have any converse with him on this side the Bank of Eternity ! What Husband can think so of his Wife , and not melt ? what Wife can have such a thought of her Husband , and not faint ? what Parent can consider this , with respect to his Child , and not mourn ? what Child can reflect upon the impossibility of ever seeing his Father or Mother more , and not be overwhelmed with grief ? In a word , What Friend or Relation can ponder on such an eternal Farewel , as is then given , and not be dissolved into Tears . It is the opinion of Divines , That the chiefest of Saints happiness , consists in Vision , or in the use of the visive faculty , which will then be enlarged and made glorious to perfection ; for they shall see the Face of God in Righteousness , and be satisfied with his likeness ; they shall be for ever with open Face , beholding ( as in a Glass ) the Glory of the Lord , and be changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord. Sure I am , the Saints greatest comfort in this World , consists in Vision , or beholding God's Image in his People ; and that not only the work of his Power in their comly Features , but the work of his Grace in the divine Characters of Wisdom , engraven in their Souls and immediatly reflected upon in all their Actions . Therefore it cannot but cause Mourning , when such delightful Objects are removed out of sight , and never more to be beheld . And so much the more still , if consider the great change and alteration Death makes in the place of the Deceased ; the great Vacuum there is , when Man is removed , and carried away to his Long home : Concerning which , Job excellently speaks , chap. 7. v. 9 , 10 , 11. As the cloud is consumed , and vanisheth away : so he that goeth down to the Grave , shall come up no more . He shall return no more to his house , neither shall his place know him any more . Therefore I will not refrain my Mouth , I Will speak in the anguish of my Spirit I will complain in the bitterness of my Soul. Oh! It is very sad to consider what a great change one stroke of Death may make . A Wife Husbandless , poor Children Fatherless , Servants Masterless , and many Friends Comfortless : And so great is the alteration in the Family , that the whole House resents it ; and seems silently to Mourn for it . There is ( as it were ) a Face of sadness in every place he was wont to be conversant in : Look in his Parlour , where he used to sit with his Wife , and Children about him , and there is nothing but a profound silence ; his voice is not to be heard : Look at his Table , where he used to sit with chearfulness , eating his Bread with joy among his Relations , and the dull demeanor , and sorrowful posture of all the assessors , do plainly , yet dolefully speak , Behold , he is not here : Look in his Shop , where he used to be about his occasions ; and the disorder and confusion there proclaims aloud his being gone , and not to be heard of : In a word , Look in every place where he us'd to be , and you will find one mourning circumstance or other , a legible Historian of his departure , and being no more among them . So that , if you seek him , you will not find him ; if you ask for him , you will hear no news . Now surely , methinks , the very miss of a Man in his Family , the want of him in his place , the great change immediately following his Departure in his Relations and in all his affairs and Concerns , should be cause enough to enforce a Mourning from his Survivors , if there were no other consideration , and cause 'em to prepare for their own Deaths . For , How many have we known that were of as healthful and vigorous a Constitution as we are , that by a Surfeit , or an acute Feaver , have in a few days been snatch'd away ? How many that were travelling on the same Road with us a while ago , are now at their long Home , lying in the Grave ; and should not we by their early departure , learn to die ? It would not be tedious to us in this sense , to live in Golgotha , or to dwell among the Tombs , when we have in them seen the End of all Men , Eccles. 7. 2. We should not any more love the World , nor its Enjoyments and Pleasures , seeing they will vanish in the twinkling of an Eye ; and after all the poor satisfaction they have given us , fall into the dead Sea. The Passing-Bells of others loudly tell us , that Man in his best Estate is altogether Vanity , Psal. 39. 5. And what they have undergone , will in a few days or hours more , be our own Lot. Though they are gone before , we must tread in their steps , and go the same way . When that hour is come , all our Friends and Acquaintance cannot hold us ; for we that now hear , and move , and speak , shall fly away into a vast Expanse , and not behold Man with the Inhabitants of this World any more , Isa. 38. 11. As we have seen the pale Looks , and have heard the last Voice of others , so shall we our selves in the like manner be made Spectacles of Mortality to those that remain after us . We , and all our Companions , must take along Farewel of each other , and not meet again till the day of the general Resurrection . And is it too soon to remember our Creator , when we have seen many as Young as we are , breathe their last ? And we that now mourn for others , know not how soon our Friends may do the same for us , and celebrate our Funerals . When God took away many others , that we knew he might at the same time , or before , have taken away you or me ; and why do we survive their Death , but that we may set our House in Order ? The time is coming , when Riches and Honour , Health and Beauty , Credit and Reputation among men , will be of no value , nor will Gold and Silver , the Idols of this , be currant in the next World. We should not therefore be like those young people that are only serious in the House of Mourning , or when they see their Friends carried to the Grave , but in the next vain Company suffer the Impressions of their Mortality to wear off again . We must be always sober in our Conversation , as not knowing when we our selves shall be gone ; only this we may know , that as the Years we have already lived are soon past , so will those that are to come with the same swist motion pass away . The longest Life here on Earth is but as a moment , if compar'd with the future Eternity : 'T is as a flash of Lightning to the whole Element of Fire , just seen , and then vanish'd . The Last Sigh . MY dearest Children , ye whom I love in the tender and yerning Bowels of Affection ; draw near , and attend to the words of your dying Mother , who am now sighing out my last breath : A weak Woman ye see I am ; but yet sinful I am , which peradventure ye see not . O weep not , my pretty ones : do not pierce and break my troubled heart with your sad laments . I must die , my little ones , and go to a better place , whither ye I hope shall one day follow me . We came not together into the World ; nor shall we go together out of it . In vain do ye shed those Tears of Sorrow : for although Nature teacheth you to bewail my departure , yet Grace will teach you to moderate your Mourning . My Heart even bleeds to leave you behind me , fearing lest ye will forget the Commandments of your God. I should be sorry to have just cause to say unto you as Moses did to the Levites ; yet I will put you in mind of his words . Behold ( said he ) while I am yet alive with you this day , ye have been rebellious against the Lord ; and how much more after my death ? Deut. 31. 27. I know that after my death ye will utterly corrupt your selves , and turn aside from the way which I commanded you ; and evil will befall you in the latter days , because ye will do evil in the sight of the Lord , to provoke him to anger through the work of your hands , vers . 29. But I am persuaded better things of you , and things that accompany salvation , though I thus speak , Heb. 6. 9. O my dear ones , hearken unto the words which I shall say : They must be my Legacy unto you : Hear me with patience ; and treasure up in your memories the last Speech of your Fainting , your dying Mother . How dear ye cost me before ye had life , and what Pangs and Torments I suffered for you before ye were heard or seen in the World , ye cannot imagine , nor I express . Yet all was forgotten for joy that ye w●…re born , Joh. 16. 21. and hoping that ye would add unto the Q●…ire of Saints . To this purpose , I have laboured and taken care for the nourishment both of your Souls and Bodies ; and for your sustentation ( so much as in me lay ) from the Breast to this instant . O what sad and perplexed thoughts have I had for you in the day times ; and how many hours have I borrowed from my sleep in the nights , to think what would become of you , if ye should not be obedient to the Commandments of my God! To the same God they are best known . O how often upon my knees have I prayed for your happiness ; and wept , and mourned , when ye have done what ye ought not ! To him is it best known to whom I now am going . Sometimes when ye have offended , I was enforced to correct you : but each stripe which ye received did cut me into the heart . In many things ye failed , because ye were young : and in many things I failed too , because I am a weak and a sinful Woman . If at any time ye thought that I did not my Duty , take heed that hereafter ye remember it not to my dishonour . Ponder in your minds that curse which wretched Ham the Father of Canaan received from Noah , when he saw his Nakedness , and told his Brethren . Cursed ( said Noah ) be Canaan : a servant of servants shall he be to his Brethren , Gen. 9. 25. But because Shem and Japhet , took a Garment , and laid it upon their Shoulders , and went backward , and covered the nakedness of their Father , and their faces were backward , and they saw not their Fathers nakedness , vers . 23. Therefore he said , Blessed be the Lord God of Shem , and Canaan shall be his servant , vers . 26. God shall enlarge Japhet , and he shall dwell in the Tents of Shem , and Canaan shall be his Servant , v. 27. Consider with your selves that I am your mother . Whatsoever imperfections ye have discovered in me , do in some kind reflect even upon your selves : for as your Bodies were mine , so my Credit and good Name you must account to be yours . But I cannot think that ye will need more Advice for this , which even Nature it self should teach you to practise . My time is but short ; my Speech beginneth to fail me . I will not trouble you with much , although something more I must say unto you , which I hope ye will remember when I shall sleep in the Dust. Your first and chiefest Duty must always be for the service of your God. If ye will daily observe the benefits which he sendeth you , ye cannot chuse but thank him daily for his Blessings . Let it be your care to ground your actions upon his written Law. Undertake nothing which is not warranted by his Word : and go forward in nothing by unlawful means , or to a bad intent . Begin all in him , and continue in him , and end in him ; and he himself will be your Reward . If ye always preserve Religion in your hearts , ye will always have quietness and content in your minds . First make him your God , and then distrust not his Providence ; no , nor his love and compassion while ye remain his Children . In whatsoever vocations ye shall lead your lives , be sure that ye be conscionably industrious and laborious in them ; and then leave the event and the blessing to his good pleasure . I would fain have you be his Children much more than ye are mine : for ye have nothing from me but your sin and corruption ; but from him you must expect both grace and glory . If therefore ye strive to bless and magnifie your God , ye may be sure that your God will both bless and glorifie you his Children . Remember that the blessing of the Lord maketh rich ; and he addeth no Sorrow with it , Prov. 10. 22. Take heed therefore to your selves , and let him be in all your thoughts ; for even for them ye must account at his great Tribunal . Take heed unto your Words , that they give none offence either to God or Man. There is a sort of people who bless with their mouths , but they curse in their inward parts , Psal. 62. 4. I would not have you be of the number of them : for as they love cursing , so it shall happen unto them : they delight not in blessing , therefore shall it be far from them , Psal 109. 17. As they cloath themselves with cursing like as with a Garment , so it shall come into their Bowels like Water , and like Oyl into their Bones , vers . 18. Take heed also unto your Actions , that there be not wickedness in the intent , nor sin in the prosecution of them : for howsoever they shall appear in the Eye of the World , they will be strictly and justly examined by the righteous judge . First be ye sure that ye bless your God , and then ye may expect a blessing from him . When ye have eaten and are full , then ye shall bless the Lord your God , Deut. 8. 10. Remember the Congregation of Israel , how they blessed the Lord God of their Fathers , and bowed down their heads , and worshiped the Lord , 1 Chr. 29. 20. Remember how the Levites encouraged the People unto it , and said unto them , Stand up , and bless the Lord your God for ever and ever , and blessed be thy glorious Name , which is exalted above all blessing , and praise , Neh. 9. 5. Remember how the Psalmist moved them unto it when he cryed , O bless our God ye people , and make the voice of his praise to be heard , Psal. 66. 8. Be thankful unto him , and bless his Name , Psalm 100. 4. Remember how David resolved , saying , I will bless the Lord , which hath given me counsel , Psal. 16. 7. Remember how he decreed , saying , I will bless thee while I live , I will lift up my hands in thy Name , Psal. 63. 4. Remember how he encouraged his Soul to this Duty , saying , Bless the Lord O my Soul , and all that is within me bless his holy Name , Psal. 103. 1. Bless the Lord O my Soul , and forget not all his benefits , vers . 2. Who forgiveth all thine iniquities , who healeth all thy disease , vers . 3. Remember how he practised it when he blessed the Lord before all the Congregation , and said , Blessed be thou Lord God of Israel , our Father for ever and ever , 1 Chr. 29. 10. Thine , O Lord , is the greatness , and the Power , and the Glory , and the Victory , and the Majesty ; for all that is in the Heaven , and in the Earth is thine : Thine is the Kingdom , O Lord , a●…d thou art exalted as head above all , vers . 11. Both Riches and Honour come from thee , and thou reignest over all ; and in thine hand is power and might ; and in thine hand it is to make great , and to give strength unto all , vers . 12. Now therefore our God we thank thee , and praise thy glorious Name , vers . 13. And remember how Ezra blessed the Lord , the great God ; and all the people answered , Amen , Amen , with listing up their hands ; and they bowed their heads , and worshiped the Lord , with their Faces to the ground , Neh. 8. 6. Thus if ye bless him , if ye love him , if ye honour him , if ye obey him , he will so bless you , that ye shall delight in his Service , and be filled with his Goodness . Carry in your minds those words of the Psalmist , Blessed is every one that feareth the Lord , that walketh in his ways : For thou shalt eat the labour of thine hands : happy shalt thou be , and it shall be well with thee , Psal. 128. 1 , 2. Blessed is the Man that trusteth in the Lord , and whose hope the Lord is , Jer. 17. 7. Remember how after the Death of Abraham , God blessed his Son Isaac , Gen. 25. 11. So he may you , and so he will you , when I , your poor feeble Mother , am stretched forth , and returned to the Earth ; if ye will hear his voice , and observe his statutes . If so you will do , then the Lord your God will bless you in all the works of your hands , which ye shall do , Deut. 14. 29. He who created man in his own Image both Male and Female , and blessed them , Gen. 1. 27 , 28. Even the same Lord will bless you , if ye be Righteous , Psal. 5. 12. And with favour he will compass you as with a Shield , Psalm 115. 13. He will bless them that fear him , both small and great , 2 Tim. 4. 6. And now my Children , I have not much more to say to you ; for the time of my departure is at hand . If you do heartily love your God I know that ye will affectionately love each other : Ye will be observant to your Guardians , and Instructors : Ye will be courteous unto all . Be not dismayed at any Cross or Affliction ; at any loss or poverty which may fall upon you : Mat. 6. 33. but seek ye first the Kingdom of God , and his Righteousness ; and then all other things shall be added unto you . Deut. 28. 8. Then the Lord shall command the blessing upon you , both in your store-Houses , and in all that ye set your hands unto . Exod. 23. 25. He shall bless your Bread and your Water and take away sickness from tl●… midst of you . Deut. 28. 3. Blessed shall ye be in the City , and blessed shall ye be in the field . vers . 4. Blessed shall be the fruits of your bodies , and the fruits of your grounds , and the fruits of your Cattel , and the increase of your kine , and the flocks of your sheep : vers . 5. Blessed shall be your basket and your store . vers . 6. Blessed shall ye be when ye come in , and blessed shall ye be when ye go fort●… . c. 7. 13. The Lord will love you , and will bless you , and multiply you : He will also bless the fruit of the Womb unto you , and the fruit of your Land , and your Corn , and your Wine , and your Oyl , and the increase of your kine , and the flo●…ks of your sheep in the places where ye shall live . c. 28. 12. He will open unto you his good treasure ; the Heaven to give the rain unto your land in his season , and to bless all the work of your hands : and ye shall lend unto many , and ye shall not borrow . Gen. 49. 25. He shall help you , and bless you with the blessings of heaven above ; blessings of the deep that lyeth under , and blessings of the breasts , and of the Womb. And that he may thus bless you , the same Lord direct your hearts , and preserve yoù in his Blessing . All that I can do now , is to pray for you ; and my weakness will hardly permit me to do that : Yet so long as I can speak I trust I shall pray , and in my petitions remember both my self and you . While I am yet alive , it is my duty to pray for you , and it is your duty also to pray for me . The Lord grant that we may all do what he requireth at your hands . Do not ye grieve too much , that I am so near my rest : For it is the Decree of my God , and the longing expectation of my wearied self . The Lord give you patience to endure this Affliction : and the Lord give me patience and perseverance unto the end . 1 King. 2. 2 , 3. Now I go the way of all the Earth : Keep ye the charge of the Lord your God , to walk in his ways ; to keep his statutes , and his Commandments and his judgments , and his testimonies , as it is written in the S●…riptures , that ye may prosper ●…n all that ye do , and whithersoever ye turn your hands . Deut. 33. 7. The Lord give you the blessing of Judah , and hear your voices ; and let your hands be sufficient for you ; and let him be an helper to you from your Enemies . And the Lord give you the blessing of Benjamin : vers . 12. The Lord cover you all the day long , and dwell between your shoulders . And the Lord give you the blessing of Joseph : v. 13. Blessed of the Lord be your Land for the precious things of Heaven ; for the dew , and for the deep that coucheth beneath ; v. 14. and for the precious Fruits brought forth by the Sun ; v. 16. and for the precious things put forth by the Moon ; and for the precious things of the Earth , and 〈◊〉 thereof ; and for the good will of him that dwelt in 〈◊〉 bush . v. 27. The eternal God be your Refuge , and underneath you the everlasting Arms. 2 Sam. 7 ●…6 . 29. And now , O Lord God , let it please thee to bless the House of thy Servant , and with thy blessing let the Family of thy Servant be blessed for ever . Deut. 26. 15. ●…ook down from thine holy Habitation from Heaven , and b●…ss them . Psal. 67. 1. O my God , be merciful unto them , and bless them , and cause thy face to shine upon them . And now ( with I●…ob ) I have made an end of commanding you ; and ready I am to gather up my Feet into the Bed , and to yield up the Ghost , and to be gathered unto my Fathers , Gen. 49. 33. Only come ye near , my dear ones , that I may kiss you , and that my cold and clammy hands may be laid upon your heads , that I may once more bless you and die . Fare well my pretty ones ; farewell the children of my dear affection . I must leave you ; and I hope I shall leave my God with you , who will be unto you a Father of mercies , and a God of all consolation , 2 Cor. 13. 11. Once more farewell . Love as brethren ; and the God of love and peace be with you , 1 Pet. 3. 8. The Lord Jesus Christ be with your Spirits . Grace be with you all , Amen , 2 Tim. 4. 23. Man giveth up the Ghost ; and where is he ? AMong the many serious and weighty Questions , which a sober considering Person may propound unto himself ; that is of none of the least concernment , which is mentioned by the Holy Man Job , Chap. 14. verse 10. Yea , Man giveth up the Ghost and where is he ? We may take the words asunder , and consider them apart . Yea , and as much as to say , it is a Truth past all doubt , there is no nay to be said to it ; it is sealed with Yea , and Amen ; for it shall certainly come to pass , at some time or other , that Man must give up the Ghost ; and as much as to say , his Soul shall be separated from his Body ; Those two loving twins being at the point of Death to go several ways , they must part at last . And for as much as it is evident to sense , that the body returns to the dust , what way the Soul taketh , is the great Question ; as followeth , Man giveth up the Ghost ; and where is he ? Or what becometh of his Soul , when it hath once taken its leave of the body ? This Question may more easily , than comfortably be answered by most , thus , every separated Soul goes either to Heaven or Hell. But , alas ! those two places are not more distant , than different in their Natures . Heaven is a place of eternal happiness , Hell is a place of everlasting Misery . And therefore , O my Soul , it is both good and necessary , that thou shouldst think before hand , what will be the place of thy future abode . The Body which is the Souls present habitation ; it is not ( as Job speaketh , ) a body of Brass , but a body of Clay ; and therefore when the stroke of death shall knock that earthen Vessel in pieces , where then Oh my ●…oul ●…il be thy next lodging ? Either thou must lye down in everlasting burnings , or else rest upon the Mountain of My●…rh , and the Hill of Frankin●…nse , with sweet Jesus . Man when he hath , ( a an hireling ) accomplished his day , ought seriously to consider of the approaching Night . And seeing it may be said , ( as of Ephraim thou hast here and there a gray hair upon thy head , and the shadows of the Evening are lengthened out ; it is neither safe nor prudent , Oh my Soul , to be serious about tri●…es , or to trifle about serious things . Before the great and terrible day of account , therefore , Oh my Soul , do thou call thy self to account , and ask these questions of thy self , Canst thou think of going to Hell with comfort ? Or can the thoughts of Heaven be any otherwise comfortable , than as thou believest it to be thy Heaven ? Canst thou rejoice , when thou thinkest how many shall put on Crowns of Glory , and yet thy self have no part , or lot in that matter ? Art thou deeply convinced , Oh Man , what a glittering and a glorious Divine Ray , doth quicken , actuate , and ennoble that Lump of Atoms , which thy Body is composed of ? And when that Body of thine shall be crumbled into Ashes , by one touch of the Almighty , hast thou forethought what shall become of that immortal In-mate , which for a little season hath been cloystered up in thy clay Breast ? And dost thou soundly believe , that there is a future state of Infinite joy , and eternal Sorrow ? And hast thou throughly pondered the certain uncertainty of all temporal Enjoyments ? And art thou heartily perswaded , that Heaven is only worth the looking after ? What sayest thou to these things , Oh my Soul ? Let the matter be urged home , is everlasting damnation by all means possible , to be prevented ? Or may Hell be supposed to be a tolerable Habitation ? Or can a poor guilty Worm endure with ease , the burden of infinite Wrath ? Or is endless glory no whit desirable ? Or will it not repent thee , Oh my Soul , hereafter , when it is too late , if thou now neglect so great Salvation , as is freely offered to thee in Christ Jesus ? Dost thou know , Oh Man , that thou must shortly give up the Ghost ? And yet hast thou not had one serious deep thought , what place of entertainment thy naked Soul shall find in another world , when it is stript of its present fleshly case and cloathing ? Oh press thy Soul hard with these thoughts , how it is like to go with thee , when thou first steppest into Eternity ? What sayest thou . Oh my Soul , are the things of time only or chiefly to be minded ? And are the precious things of Eternity utterly to be forgotten , or disregarded ? Hath the infinitely wise and gracious God , only given thee opportunities and abilities to desire , and hasten thy eternal ruin ? And hast thou no time , capacity , understanding , or will , to work out thy Salvation , with fear and trembling ? Canst thou once suppose , thou shalt ever be an Inhabitant upon the Earth ? Or is the Earth , with the sensual delights thereof , which thou must certainly forego , more valuable than Heaven , with its fulness of joy , and pleasures for evermore ? Or if thy judgment be clear in this case , why doest thou no more think upon , love , and long to be dissolved , and to be cloathed upon with that house , which comes down from Heaven ? Will the enjoying of sinful pleasures , or empty lying vanities , for a few minutes , recompence the loss of Heaven it self ? Can any thing be counted an advantage , when the Soul loseth God , and it self , in the getting of it ? Or can any thing be had upon Earth , that will hold ever ? Awake , Oh my drowsie Soul , and let thy Conscience and Conversation , no longer contradict one the other . If thou judgest Heaven to be Heaven indeed , and one moments Communion with God , more worth than ten thousand Worlds ; then let thy Conversation be new in Heaven , that thy Conscience may not hereafter witness against thee . Or tell me plainly , Oh my Soul , Dost thou pretend that thou art really willing to go to Heaven , and yet art unwilling for the present , through thy weakness of Faith , to leave this Earth , with all the sensible comforts of it ? Or doth thy natural timorousness , or unpreparedness , put a check to the vehemency of thy Desires ? Or , what is it , that thou so much stickest at ? Is there a Lion in the way ? Wouldst thou not be detained , one day , one minute , or moment longer from drinking thy fill at the Fountain of Living Waters , and yet art afraid to pass over that narrow darksome Bridge of Death which leadeth thereunto ? Indeed , Death is the King of Fears ; but yet a Serpent without a Sting , may safely be put into thy Bosom . Thou art then willing to be with thy glorious Redeemer upon the Throne , only the sad Thoughts of giving up thy tender Flesh to be meat for the Worms , that something startles thee . But weigh the matter well ; canst thou be for ever happy , and not be with Christ ? Or canst thou be whereChrist is , and not die ? Well then , welcom death , tho' not for thine own sake , yet for his sake whose Messenger thou art , and who hath sent thee to fetch me home to himself ; with whom I shall be , as soon as ever I am but parted from thee . Then I shall with joy look back upon thee , O sad Messenger , and triumph over thee , saying , Oh Death , where is thy ●…ing ? Oh Grave , where is thy Victory ? But thanks be unto God , who hath given me the Victory , through our Lord Jesus Christ. Oh Death , though thy looks be terrible , and thy last gripe painful , yet is thy Message comfortable ; and I was more afraid than hurt : For I see , though thou leadest me through a dark Entry , yet it is my Fathers House . And as soon as I had passed from thee , or ever I was aware , my Soul made me like to the Chariots of Aminadib . So come , Lord Jesus , come quickly . He 's carry'd by Angels into Abraham's Bosom . Sermon II. Luke XVI . 32. And it came to pass that the Beggar died , and was carryed by the Angels into Abraham's Bosom . The whole Parable runs thus : THere was a certain Rich Man , which was cloa●…ed in purple and sine Linnen , and fared sumptuously every day . And there was a certain Beggar named Lazarus , which was laid at his Gate full of sores , and desiring to be sed with the crumbs which fell from the Rich Man's Table ; moreover , the Dogs came and licked his Sores . And it came to pass that the Beggar died , and was carried by the Angels into Abraham 's Bosom : The Rich Man also died , and was buryed . And in Hell he lift up his Eyes being in torments , and seeth Abraham afar off , and Lazarus in his Bosom , &c. Dearly Beloved , In my Discourse upon these words , I will not be over tedious , but with as much brevity as I can I will unfold some of the weighty Truths contained therein . And the Lord grant that they may be of general use to all persons that shall either read or hear them . These words have Relation unto the precedent Verses in this Chapter , wherein our Saviour Christ , from the thirteenth to the seventeenth verse , reproveth the Covetousness of the Pharisees , by shewing unto them , that no man can serve two Masters , that is , God and Riches . All these things heard the Pharisees , which were covetous , and they mocked him : Whereupon he aptly and fitly taketh occasion to relate this Parable of the Rich Man and Lazarus . Hearken therefore now , and I will speak of a great Rich Man , that flourished here on Earth ( as a learned Divine observes , ) In all pomp and abundance , that shined in courtly purple Robes , that was cloathed in Byssus and fine Silk , and fared deliciously , that was lodged softly , that lived pleasantly . But understand what became of this Rich Man ; his years being expired , and his days numbred , and his time determined , he was invited to the fatal Banquet of black ugly Death , that maketh all men subject to the rigour of his Law ; his Body was honourably buried , in respect of his much Wealth : but what became of his Soul ? That was carried from his Body to dwell with the Devils ; from his purple Robes to burning Flames , from his soft Silk and white Byssus to cruel pains in black Abyssus , from his Palace here on Earth , to the Palace of Devils in Hell ; from Paradise to a Dungeon , from Pleasures to Pains , from Joy to Torment , and that by hellish means , damned Spirits , into the infernal Laks of bottomless Barathrum , where is wo , wo , wo ! And where is weeping and wailing , and gnashing of Teeth , Mat. 25. The wicked shall be turned into Hell , and all the people that forget God , Psalm 6. Hearken also of a certain poor Beggar clothed in rags , with miseries pained , pained with griefs , grieved with sores , sorely tormented , unmercifully condemned , lying at this Rich Mans Gate , desiring to be refreshed but with the Crumbs that fell from the rich Man's table , the dogs had more pity than this rich man , on this distressed creature , for they came to visit him , they came to comfort him , they came and licked his sores . Well , his time being also determined , he went the way of all flesh , and death was the finisher of all his miseries and griefs ; Vita assumpsit mortem , ut mors vitam acciperet ; He died once , to live for ever . And what became of his soul ? it was carried from his body to his Master , from a House of Clay , to a house not made with hands , from a wilderness to a Paradise , from an earthly prison , to a heavenly Palace , from the richmans gate , to the City of the great God , from pains to pleasures , from miseries to joys , from Adams corruption , to Abrahams bosom . It was carried by Angels into the Quires of Angels , to have his being and moving in the very moving Heavens with God himself . Where is life , food and abundance , and glory , and Health and peace , and eternity , and all good things : all above all that either can be wished or desired : And this is the subject that I shall now speak of . And here let it please you to consider the argument of this Scripture , which is twofold : First , Our Saviour Christ hereby adviseth all rich men to be merciful to their poor Brethren in this Life , lest they find no mercy in the life to come . Secondly , He doth comfort all poor men , that although they are afflicted in this life with great miseries and calamities , yet they shall be comforted in the life to come , and rest in Abraham's bosom . And here observe what one formerly Notes , viz. That if Jesus Christ had said only thus much , There was a certain Rich man that fared sumptuously daily , and a certain Beggar laid at his Gate full of sores : The wicked would have straightway inferr'd that the rich man was the happy man , for at the first view it seems to be so ; But take all together and you 'l quickly see that there is no man in a worse condition than this miserable wretch . ( 2. ) That if a man would judge of persons according to outward appearance , he shall very often take his mark amiss . Here is a man to outward appearance , appears the only blessed man ; better by half than the Beggar , in as much as he is rich , the Beggar poor : he is well clothed , but peradventure the Beggar is naked ; he hath good food , but the Beggar would be glad of Dogs meat ( and he desired to be fed with the Crumbs of the Rich Man's Table , ) the Rich man fares well every day , but the Beggar must be glad of a bit when and where he can get it . O! who would not be in the Rich man's state ? A wealthy man , sorts of new Suits , dainty Dishes every day : enough to make one , who minds nothing but his belly and his back , and his lusts , to say , O that I were in that mans condition ! Oh that I had about me , as that man hath ! then I should live a life indeed ; then should I have hearts ease good store ; then should I live pleasantly , and might say to my Soul , Soul , be of good chear , eat , drink , and be merry , Luke 12. 19. thou hast every thing plenty , and art in a most blessed condition . But if the whole Parable be well considered , you will see Luke 26. 15. that that which is had in high estimation with men , is an abomination to God. And again , John 16. 20 , 21 , 22. that condition that is the saddest condition , according to outward appearance is oft-times the most excellent ; for the Beggar had ten thousand times the best of it , though to outward appearance his state was the saddest . Methinks , to see how the tearing Gallants of the World will go strutting up and down the Streets : Sometimes it strikes me with amazement ; surely they look upon themselves to be the only happy men , but it is because they judge according to outward appearance ; they look upon themselves to be the only blessed men , when the Lord knows the generality are left out of that blessed condition ; Not many wise men after the flesh , not many mighty , not many noble are called , 1 Cor. 1. 26. Ah! did they that do now so brag that no body dare scarce look on them ; but believe this , it would make them hang down their heads and cry , Oh! give me a Lazarus's portion . But I 'll proceed to the division of my Text and in this Scripture observe these following parts , ( formerly taken notice of ) viz. The parts of the Text are four . 1. The life of the rich man , in these words , There was a certain rich man , cloathed in purple and fine linnen , and fared sumptuously every day . 2. The life of the Beggar , in these words : Also there was a certain Beggar , named Lazarus , which was laid at his Gate full of sores , &c. 3. The death of the Beggar , in these words ; And it was so that the Beggar died and was carried , &c. 4. The death of the rich man ; The rich man also died and was buried . In the first part , I note these three circumstances . 1. What this Rich Man was , and whether there were any such man or no. 2. What his Apparel was ; not mean or ordinary , but Purple and fine Linnen . 3. That his Diet was not base , nor homely , but delicious , and not once , nor twice , but every day . In the Life of the Beggar , I find four Circumstances . 1. Where he lived : in no Palace or House , but at the Rich mans Gate . 2. How he lived : neither in Health nor Wealth , but miserable , full of Sores . 3. That he desired in this life , not Lordships , or Houses , or Land , or Gold , or Silver , but Crumbs to save his Life . 4. Who shewed the Beggar kindness in his Life ? Not the Rich man , but the Rich mans Dogs , The Dogs came also and licked his Sores . In the death of the Beggar , I note these three Circumstances . 1. What became of his Body being dead ? No mention hereof is made in Holy Scriptures ; it may be it was Buried with little or no respect , because he was a poor man , or else cast into some Ditch , by reason of his Sores . 2. What became of his Soul ? It went not out to Purgatory ( for there is no such place ) but it was carried into Abraham's Bosom . 3. By whom ? By Angels . It was carried by Angels into Abraham 's Bosom . In the Death of the Rich man , I note these two Circumstances . 1. What became of his Body being dead ? It was Honourably Buried because of his great Substance . 2. What became of his Soul ? It went to Hell. He being in torments , lift up his Eyes , and saw Abraham afar off , and Lazarus in his Bosom . Of these successively . And first , in the life of the Rich man , we noted what this Rich Man was , whether there was indeed any such man or no : Wherefore here may a Question arise , whether this be a Parable or History : The Writers hereof do not agree . Marlorat saith , Quanquam quibusquam haec simplex Parabola esse videtur , tamen quia his Lazari nomen exprimitur , rem gestam narrari probabile ; Some are of that mind , that this is a Parable , yet because ( saith he ) Christ twice expresseth the name of Lazarus , it argueth , that he spake of a thing that was so done indeed . Likewise saith Franciscus Lambertus , Credendum magis esse historiam & exemplum verum quàm Parabolam ; It must be believed that this is rather a History , and a true Example than a Parable . But Theophilactus is of a contrary opinion , who saith , Parabola haec est & non vera historia ; This is a Parable and no History . Erasmus also saith , that it is but a Parable , whereby Rich Men may learn to be merciful to their poor Brethren , that they may speak for them in the day of Vengeance and Wrath. Many Writers there are also , that rather aiming at the Arguments and Observations herein , have not set down their Judgments , whether it be a Parable or History : Therefore it might seem Wisdom in me to suspend my judgment also herein , especially , since Marlorat saith , Parum refert , ut tam sit Parabola , an Historia , modo summam doctrinam teneant lectores . It greatly skilleth not whether it be a Parable or History , so that we duly consider the Doctrine herein . But because it is requisite that I also shew my Opinion , I will return my Verdict , according to my Evidence : And therefore in naked truth I find and hold that it is a Parable : And my Reasons are these two : First , because our Saviour in the beginning of this Chapter , doth relate a Parable of the Rich Man that had a Steward , &c. therefore he continueth in this Chapter to open his mouth in Parables , according to the Prophet , I will open my mouth in Parables , and shew dark sentences of old time . Secondly , because the Rich Man cryed out of Hell unto Abraham , and Abraham answered the Rich man ; which needs must be understood Parabolically : For the Damned in Hell cannot see nor hear the Saints that are in Heaven , neither by reason of the distance of place , and also because of many Sphears and Orbs that are betwixt Heaven and Hell , neither shall they see nor know what is done there . And again , Abraham's throat is dry , and cleaveth to the Roof of his Mouth : Therefore he cannot speak so loud as to be heard out of Heaven into Hell. Therefore it is but a Parable . Secondly , let us consider what his Apparel was , Purple and fine white , as some will have : But we read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although some take it for fine Flax , yet let it here be understood of Silk . There was a very great difference betwixt the Apparel of John the Baptist , and this Man ; John's Rayment was Camels Hair , with a Leathern Girdle about his Loins , which did Argue Repentance and Mortification in him ; but this Rich Mans Apparel was Purple and fine Silk ; whose outward Apparel did argue the Pride at his Heart : The outward Habit for the most part resembles the inward Habit and condition of the Mind . Pride , as saith one , is grounded in the Heart of Man , a Vice most loathsom to God , hateful to Men , and hurtful to the Soul. But let us consider the third Circumstance in the Life of the Rich Man , to wit , what his Dyet was , Deliciously every day : And here we see what the Children of this World delight in , namely , in fulness of Meat , who neglecting the serving of God , have given themselves to serve Bacchus and Venus . Hence one noteth , A gluttonous Person eateth more for Pleasure than Necessity : So did the Rich Man , so did our first Parents , it was not through need or necessity , that they did eat of the forbidden Tree , but through Wantonness , Pleasure , and Idleness . Gluttony is a flattering Devil , and a pleasant sin , and a sweet Poyson , which whoso useth , hath not the use of himself , which who so hath not , hath no sin , for he is all sin it self . Besides , it hath an especial effect , for it doth , as Gregory saith , generate Lust. To be short , it was Gluttony that caused our Parents to transgress . It was Gluttony that caused Lot to commit Incest . It was Gluttony that made Esau to sell his Birth-right . It was Gluttony and Drunkenness that caused Nabal's Death . It was Gluttony that lost Belshasars Kingdom . Be not thou desirous of dainty meats , saith Solomon , For he that loveth Banqueting , shall be Poor , and he that delighteth in Wine , shall not be Rich. But let us a while leave this Rich Man , and consider the second , that which is the Life of the Beggar . There was also a certain Beggar , named Lazarus , &c. And here observe these things : 1. That the Saints of God are a poor contemptible People . There was a certain Beggar : If you understand the word Beggar , to hold forth outward Poverty , or scarcity in outward things , such are Saints of the Lord , for they are for the most part a poor , despised , contemptible People ; but if you Allegorize and Interpret it thus , they are such as beg earnestly for Heavenly food ; this is also the spirit of the Children of God , and it may be , and is a truth in this sense , though not so Naturally gathered from this Scripture . 2. That he was laid at his Gate full of Sores : These words hold forth the Distempers of Believers , saying , he was full of Sores ; which may signifie the many Troubles , Temptations , Persecutions and afflictions in Body and Spirit , which they meet withal while they are in the World ; And also the Entertainments they find at the hands of those ungodly ones , who Live upon the Earth . Whereas it is said , he was laid at his Gate full of Sores . Mark , he was laid at his Gate ; not in his House , that was thought too good for him , but he was laid at his Gate full of Sores : From whence Observe , that the Ungodly World do not desire to entertain and receive the poor Saints of God into their Houses ; If they must needs be somewhere near unto them , yet they shall not come into their Houses : Shut them out of Doors ! if they will needs be near us , let them be at the Gate . And he was laid at the Gate full of Sores . 2. Observe , that the World are not at all touched with the afflictions of God's Children , for all they are full of Sores , a despised , afflicted , tempted , persecuted people , the World doth not pity ; no , but rather labour to aggravate their Trouble by shutting them out of Doors , sink or swim , what cares the World ? they are resolved to disown them , they will give them no Entertaiment ; if the lying in the streets will do them any good , if hard Usage will do them any good , if to be disowned , shut out of Doors , rejected of the World will do them any good , they shall have enough of that , but otherwise , no Refreshment , no Comfort from the World : And he was laid at his Gate full of Sores . Poor Lazarus ! What , lying at a Gate . and full of Sores too ? Would not this Rich Man afford thee some out-house to lie in , to shroud thee from Storms and Tempests ? no : would not his servants pity thee ? no : would not his Children speak for thee ? no : Would not his Wife intreat her Husband for thee ? no : Hadst thou ever done them any wrong ; no : But , Lazarus , it may be thou art stout , and often-times Beggars will be chusers ; thou perhaps wouldest have some great Alms , or Copy-hold , some Farm of this Rich Man ? no : Or thou wouldest have some delicate Meat ? no. Many Dishes ? no : Or thou wouldest sit at the Table with his Sons and Servants ? no , no : What is it then that thou dost desire ? Nothing but Crumbs to refresh my Soul ; nothing but Crumbs to save my Life : Nothing but Crumbs , Crumbs , that fall from the Rich Man's Table : I know that he fared Plentifully , and that he may well spare them . What shall I say of the hardness of this screwing Rich Mans Heart ? Let me speak for Lazarus unto the Rich Man ; yet I shall but asinam comere , ( as one well observes ) get nothing of this hard Fellow . I have a Message unto thee , O thou Rich Man , from the great God of Heaven , and he doth desire thee that thou respect the Beggar that lyeth at thy Gate pained with sores , pained with grief , and even arved through Hunger : And I beseech thee in Gods stead , that thou have pity on this Beggar , as God shall have pity , mercy , and Compassion on thee , and look what thou layest out , it shall be paid thee again . But he answered I warant you he is some Runnagate Rogue , and so long as he can be mantained by such easie means , he will never take any other Trade upon him : Nay , but good Sir , let please you only to behold this Poor Creature ; which suppose it were granted : and he coming to the Gate where this wrerched Object lay , seeing him bewrayed with sores , betattered with Rags , and the Dogs licking him , stopping his Nose , with a squeamish Face , and disdainful look , began to say unto him : I see thou art some lewd Fellow , that such Miseries happen unto thee , and such Plagues come upon thee ; it is not for thy goodness , or Righteousness , that these Afflictions light on thee . But he reply'd , O good Master , some Comfort , good Master , some Relief ; good Master , some Crumbs to save my Life , I shall die else , and starve at your Gate ; good Master , I beseech you for Gods sake , I beseech you for Christs sake , take some Pity , some Compassion , some Mercy on me . But he with an Angry look , disdaining Lazarus , said : Away hence thou Idle Rogue , not a penny , not a Morsel , not a crumb of Bread ; and so stopping his Nose from the scent , and his Ears from the Cry of Lazarus , returned unto his stately Palace : And this Poor mans Throat being dry with Crying , his Heart fainting for want of Comfort , his tongue cleaving to the roof of his mouth , being worn out with Fastings and miseries , starved at the Rich Mans Gate . Now , must I speak for dead Lazarus against this Rich Man. Nam si hi tacuissent , nonne lapides clamabunt ; if I should hold my peace , the very stones would cry . O thou Rich Miser , and more than cruel wretch , Lazarus is dead , he is dead at thy Gate , and his Blood shall be upon thee , thou shewedst no Mercy unto him , no Mercy shall be shewed to thee , thou stoppedst thy Ears unto his cry , thou shalt cry and not be heard . It is inhumane Wickedness to have no Compassion on distressed Lazarus , but most of all , to let him starve at thy Gate for want of Food . What did be desire of thee but only Crumbs to save his Life ? Is it not a small thing , I pray thee , that thou having abundance of Meat , shouldst see him starve for Bread ? That thou flourishing in Purple and Silk , would see Lazarus lye in Rags ? That thou seeing even thy Dogs have pity on him , thou wouldst have no pity upon him thy self ? What Eyes hadst thou that wouldest not see his Sores ? What Ears hadst thou , that wouldest not hear his cry ? What Hands hadst thou that would not be stretched out to give , What Heart hadst thou that would not melt in thy Body ? What Soul hadst thou , that would not pity his silly Soul , this wretched Body , poor Lazarus ? If the stones could speak , they would cry , sie upon thee : If thy Dogs could speak , they would condemn thee of unmercifulness : If dead Lazarus were here , his Sores would bleed afresh before thy face , and cry in thine Ears , that thou art guilty , guilty of his Blood , and that thy sin is more than can be pardoned . Why should not I tell thee the Portion that is prepared for thee ? This shall be thy Portion to drink : Let thy days be few , and let another take thine Office : Let thy Children be Fatherless , and thy Wife a Widow : Let thy Children be Vagabonds and beg their bread , let them seek it also out of desolate places ; let the Ex●…ortioner consume all that thou hast and let the stranger spoil thy Labour : Let there be no Man to pity thee , nor to have compassion on thy Fatherless Children : Let thy Memorial be clean forgotten , and in the next Generation let thy Name be clean put out : Let him be an accursed Example to all the World : Let him be cursed in the City , and cursed in the Field ; let him be cursed when he goeth out , and when he cometh in ; let him be cursed when he lyeth down , and when he riseth up : Let all Creatures , and the Creator himself forsake him , Angels reject him , Heavens frown at him , Earth open thy Mouth , Hell receive him , Spirits tear him , Devils torment him , let no mercy be shewed unto him that shewed no mercy ; Thus shall the miseries of Lazarus be revenged by the just plagues that shall justly fall upon the Rich man's head . Secondly , In the Life of Lazarus I noted how he lived , to wit , miserably and full of Sores , and yet this rich Man would not pity him . Christ could not of his mercy but cure the Leper , when he saw him full of Sores and Leprosie ; and Elisha could not but out of Humanity teach Naaman the Assy●…ian to wash himself in Jordan , that he might be whole , but this rich Man would not help the poor Beggar , neither by his counsel , Purse , Table , or Crumbs , but let him alone to pining Misery at his Gate . Here we note in the person of Lazarus , the great miseries and Afflictions that the Church of God doth endure in this World. Great are the troubles of the Righteous , saith David ; not small or few , but great and many , Psalm 34. Again , He will throughly purge his floor , not slightly , nor by halves ; thorowly , Mat. 3. And he will search Jerusalem with Candle-light , lest he should over-slip any wickedness therein . And further to prove this , we have many examples in the Scripture , but that well known out of Job , may not be omitted , whose miseries were more than many , and intolerable : As first , he being a just man , and one that feared God , to be thus plagued : For when one Messenger was relating tragical News to him , there came another on the neck of him , like the waves on the Sea. While he was yet speaking , there came another ; While the other was yet speaking , there came another ; yet this good Man had not so much as an hours respite to breath , or to receive comfort and consolation by any means : His goods were lost , his Body plagued , his Servants slain , his Sons were dead , and no Creature left alive to comfort him , but only a froward Wise to grieve and vex his heart . Miseria est copia tribulationis , & inopia consolationis , quando multifariè quis patitur : & a nemine relevatur ; Misery is then a Sea of tribulation , and scarce a drop of consolation , when a Man is oppressed many ways , and relieved by no means . Thirdly , In the Life of the Beggar we noted what he desired in this life , Crumbs , desired to be refreshed with the Crumbs that fell from the rich man's Table . By these words our Lord Jesus doth shew us the frame of a Christians heart , and also the heart and carriage of worldly men towards the Saints of the Lord. The Christian's heart is held forth by this , that any thing will content him while he is on this side Glory ; And he desired to be fed with the Crumbs , the Dogs meat , any thing ; I say a Christian will be content with any thing , if he have but to keep life and soul together ( as we use to say ) he is content , he is satisfied ; he hath learned , if he hath learned to be a Christian , to be content with any thing ? as Paul saith , I have learned in whatsoevir state I am , therewith to be content . He learns in all conditions to study to love God , to walk with God , to give up himself to God ; and if the Crumbs that fall from the Rich mans Table will but satisfie nature , and give him bodily strength , that thereby he may be the more able to walk in the way of God , he is contented , and he desired to be fed with the Crumbs that fell from the Rich man's Table . But mark he had them not ; you do not find that he had so much as a Crumb or scrap allowed unto him . No , then the Dogs will be beguiled , that must be preserved for the Dogs . From whence observe , that the ungodly world do love their Dogs better than the Children of God ; you 'll say that is strange : It is so indeed , yet it is true , as will be clearly manifested ; as for instance , how many pounds do some men spend a year on their Dogs , when in the mean while , the poor Saints of God may starve for hunger ? they will build Houses for their Dogs , when the Saints must be glad to wander , and lodge in Dens and Caves of the Earth , Heb. 11. 38. and if they be in any of their Houses , for the hire thereof , they will warn them out , or Eject them , or pull down the House over their heads , rather than not rid themselves of such Tenants . Again , some men cannot go half a mile from home , but they must have Dogs at their heels , but they can very willingly go half a score miles without the society of a Christian. Nay , if when they are busie with their Dogs , they should chance to meet a Christian , they would willingly shift him if they could : they will go on the other side the Hedge or the way , rather than they will have any society with him ; and if at any time a Child of God should come into a House where there are but two or three ungodly wretches , they do commonly wish either themselves or the Saints out of doors ; and why so ? because they cannot down with the society of a Christian : though if there come in at the same time a Dog , or a Drunken swearing wretch , which is worse than a Dog , they will make him welcom , he shall sit down with them , and partake of their Dainties . And now tell me , you that love your sins and your pleasures , had you not rather keep company with a Drunkard , a Swearer , a Strumpet , a Thief , nay a Dog , than with an honest-hearted Christian ? If you say no , what means your four carriage to the People of God ? Why do you look on them as if you would eat them up ? yet at the very same time , if you can but meet with your Dog , or a drunken companion , you can fawn upon them , take acquaintance with them , if it be two or three times in a Week : But if the Saints of God meet together , pray together , and labour to Edify one another , you will stay till Doomsday before you will look into the House where they are . Ah●… Friends , when all comes to all , you will be found to love Drunkards , Strumpets , Dogs , any thing ; nay to serve the Devil , rather than to have loving and friendly Society with the Saints of God. The Dogs came and licked his sores . The Rich Man's Dogs by licking Lazarus , taught their Master to have mercy on him , but he would not , therefore he had worse than a doggish Nature , and cruel Heart . But here first we note God's Providence toward his Children , he will have them comforted and fed , though by dumb and only sensible Creatures ; so the Dogs here came and licked Lazarus's sores . So Elias was fed by Ravens to save his life , 1 Kings 19. 4. And thou shalt drink of the River : and I have commanded the Ravens to feed thee there . But again , Secondly , In that , Dogs came and licked Lazarus 's Sores , when the Rich Man himself forsook him , we observe that sensible dumb Creatures of the Earth ( are in their kinds ) better ▪ than many men . Therefore it is that God complaineth by the mouth of the Prophet ; The Ox knoweth his owner , and the Ass his Masters Crib , but my People will not know me , saith the Lord. So the Dogs here knew Lazarus to be pained , but the Rich man would not vouchsafe to know him : Therefore his own Dogs condemned him of merciless Cruelty . Here Beloved , you may see not only the afflicted state of the Saints of God in this World , but also , that even Dogs themselves , according to their kind , are more favourable to the Saints than the sinful World ; though the ungodly will have no mercy on the Saints , yet it is ordered so that these Creatures , Dogs , Lions , &c. will. Though the Rich Man would not entertain him into his House , yet his Dogs will come and do him the best good they can , even to lick his running Sores . It was thus with Daniel , when the World was against him , and would have thrown him to the Lions to be devoured : the Lions shut their mouths at him ; so that there was not that hurt befel to him as was desired by the Adversaries , Dan. 6. But now let us consider the Third Part , which is the Death of the Beggar . It was so that the Beggar died . Here is the adage fulfilled , Mors optima rapit , deterrima relinquit . Now must I speak of Tragical matters , of Funerals and Obsequies , of Dissolution and Death . This Beggar died , that represents the Godly ; and the Rich Man died , that represents the Ungodly : From whence Observe , neither Godly nor Ungodly must live always without a change either by Death or Judgment : The good man died , and the bad man died ; that Scripture doth also back this Truth , that good and bad must die , marvellous well , where it is said , And it is appointed to men once to die , and after that the Judgment , Heb. 9. 27. Now , when it is said , the Beggar died , and the Rich man died , part of the meaning is , they ceased to be any more in this World I say , partly the meaning is so , but not altogether , though it be altogether the meaning , when some of the Creatures die , yet it is but in part the meaning , when it is said , that Men , Women , or Children die ; for there is to them something else to be said more than a barely going out of the World ; for if when unregenerate Men and Women die , there were an end of them , not only in this World , but also in the World to come , they would be more happy than now ; for when ungodly men and women die , there is that to come after Death , that will be very terrible to them , namely , to be carryed by the Angels of Darkness from their Death beds to Hell , there to be reserved to the Judgment of the great day , when both Body and Soul shall meet and be united together again , and made capable to undergo the uttermost vengeance of the Almighty to all Eternity . Ah , Beloved , if this great Truth , that men must die , and depart this World , and either enter into Joy , or else into Prison , to be reserved to the Day of Judgment , were believed , we should not have so many Wantons walk up and down the streets as there do ; at least , it would put a mighty check to their filthy Carriages , so that they would not , could not walk so basely and sinfully as they do . Belshazzar , notwithstanding he was so far from the fear of God as he was , yet when he did but see that God was but offended , and threatned him for his Wickedness , it made him hang down his head , and knock his knees together , Dan. 5. 5 , 6. If you read the Verses before , you will find , he was careless , and satisfying his Lusts in Drinking , and playing the Wanton with his Concubines : But so soon as he did perceive the Finger of an hand writing , Then ( saith the Scripture ) the King's countenance was changed , and his thoughts troubled him , so that the joynts of his Loins were loosed , and his knees smote one against another . And when Paul told Felix of Righteousness , Temperance , and Judgment to come , it made him tremble . Further , this is a certain truth , that not only the Wicked , but the Godly also must have a time to depart this Life . And the Beggar died ; the Saints of the Lord they must be deprived of this Life also , they must yield up the Ghost into the hands of the Lord their God ; they must also be separated from their Wives , Children , Husbands , Friends , Goods , and all that they have in the World , for God hath decreed it : It is appointed , namely , by the Lord , for Men once to die , and we must appear before the Judgment Seat of Christ , as it is , 2 Cor. 5. 10 , 11. But again , in the Death of the Beggar : First we noted what became of his Soul , It was carried by Angels into Abrahams Bosom . Whereby we learn the Immortality of the Soul. Pythagoras was the first among the Grecians , that taught the Soul was Immortal . The Philosophers also , and Heathen Poets do prove the Immortality of the Soul. Cedit enim retro de terra quod fuit ante In terram , sed quod missum est ex aetheris oris Id rursum coeli fulgentia templa receptant . The part of Man that was made of Earth , went to Earth , and that part as came from Heaven , went to Heaven again . But leaving these , we prove by Scripture the Immortality of the Soul , Man was made a living Soul. Therefore the Soul is Immortal . And here in the Text , Lazarus being dead , his Soul was carried into Abraham 's Bosom . Here therefore is the damnable Opinion of the Atheists overthrown : For if they deny God , they must also deny that they have Souls , and so consequently that they are not men . But St. John teacheth them , that all things were made by the Word of God , and without it nothing was made ; therefore if they are made , they are made by the Word of God , and of a reasonable Soul , which do acknowledge and believe in the Creator . Anima est primum principium vitae per se subsistens , incorporea ac incorruptibilis : The Soul is the first beginning of Life , subsisting of it self , incorporeal and incorruptible . St. Austin , Anima est spiritus , est substantia incorporea , corporis sui vita sensibilis , invisibilis , rationalis , immortalis . The Soul of man is a spiritual , or incorporeal substance , sensible , invisible , reasonable , immortal : For as he also saith , Solum homo habet animam rationalem : Only Man with an Immortal Soul. Lazarus Soul was carried into Abraham's Bosom , which is a quiet Haven , which the faithful have gotten by the troublesom Navigation of this Life , that is , the Kingdom of Heaven . Here therefore we note that the Souls of the Elect being separated from their Bodies , are presently in Joys , and are carried into Abraham's Bosom ; so called , because it belongeth only to the Faithful . Well then , Lazarus Soul went to Heaven ; and Christ said to the Thief on the Cross , This day shalt thou be with me in Paradise . Not to morrow or next Year , but this day . Therefore the Souls of the Elect being separated from their Bodies , are in Joy and Rest. As also on the other side , the soul of the Rich man and the Damned , after they be separated from their Bodies , are in Hell Torments . And thus much concerning the place whither Lazarus soul was carried , being dead ; namely , into Abraham's Bosom . Lastly , We noted by whom , by Angels : It was carried by Angels into Abraham 's Bosom . And here an Objection ariseth , viz. If this be so , that the Godly die as well as the Wicked , and if the Saints must appear before the Judgment-seat , as well as the sinners , then what Advantage have the Godly more than the Ungodly , and how can the Saints be in a better condition than the Wicked . Answ. Read the 〈◊〉 . Verse over again , and you shall find a 〈◊〉 difference between them , as much as is between Heaven and Hell , everlasting Joy , and everlasting Torment ; for you find , when the Beggar died , which represents the Godl●… , he was carried by the Angels into Abraham's Bosom , or into everlasting Joy , Psal. 1. But the Ungodly are not so , but are hurried by the Devils into the Bottomless Pit , drawn away in their Wickedness , Prov. 14. 32. for he saith , And in Hell he lift up his Eyes ; when the Ungodly do die , their misery beginneth , for then appear the Devils like so many Lions , waiting every moment till the soul depart from the Body ; sometimes they are very visible to the dying Party , but sometimes more invisible : But always this is certain , they never miss of the soul , if it do die out of the Lord Jesus Christ , but do hale it away to their Prison , as I said before , there to be tormented and reserved until the great and dreadful day of Judgment , at which day they must , Body and Soul , receive a final Sentence from the Righteous Judge , and from that time be shut out from the Presence of God into everlasting woe and distress . But the Godly , when the time of their departure is at hand , then are also the Angels of the Lord at hand ; yea , they are ready waiting on the Soul , to conduct it safely into Abraham's Bosom . I do not say , but the Devils oft-times are very bus●…e doubtless , and attending the Saints in their Sickness ; yes , and no question , but they would willingly deprive the soul of Glory . But here is the comfort , as the Devils come from Hell to devour the soul ( if it be possible , at it's departure ) so the Angels of the Lord come from Heaven , to watch over and conduct the soul ( in spight of the Devil ) safe into Abraham's bosom . David had the comfort of this , and speaks it forth for the comfort of his Brethren , Psal. 34. 7. saying , The Angel of the Lord encampeth round about them that fear him , and delivereth them . Mark , the Angel of the Lord encampeth round about his Children , to deliver them : From what ? From their Enemies , of which the Devil is not the least : This is an excellent comfort at any time , to have the holy Angels of God to attend a Poor Man or Woman , but especially it is comfortable in the time of distress , at the time of Death , when the Devils beset the Soul with all the Power that Hell can afford them , but now it may be , that the glorious Angels of God do not appear at the first , to the view of the Soul ; nay , rather Hell stands before it , and the Devils ready , as if they would carry it thither , but this is the comfort , the Angels do always appear at the last , and will not fail the soul , but will carry it safe into Abraham's bosom . Ah! Friends , consider , here is an ungodly man upon his Death-bed , and he hath none to speak for him , none to speak comfort unto him , but it is not so with the Children of God , for they have the spirit to comfort them . Here is the ungodly , and they have no Christ to pray for their safe Conduct to Glory , but the Saints have an Intercessor , John 17. 9. Here is the World , when they die , they have none of the Angels of God to attend upon them , but the Saints have their Company . In a word , the unconverted person when he dieth , he sinks into the bettomless Pit ; but the Saints when they die , do ascend with and by the Angels into Abraham's Bosom , or into unspeakable Glory , Luke 23. 34. And so let us consider the fourth and last part , which is the Death of the Rich Man. The Rich Man died also , &c. Here we may again see , that Death is the way of all flesh . Death shaketh Cedar and Shrub , Death calleth away the Rich man from his pleasure , and Lazarus from his Pain , and all must obey when Death calleth . It is not the Majesty of a Prince nor Holiness of a Priest , strength of Body , feature of Face , Wisdom , Beauty , Riches , Honour , nor any such secular regard can plead against Death , or priviledge a man from the Grave , Statutum est omnibus semel mori : The Decree is out , all must die once ; all must taste of this distasteful cup of death . Let us know then that the Pale Horse , and he that sitteth thereon , whose name is Death , comes running on towards us , fall that is within us , and without us , are Remembrancers of Death . The Sun rising in the East , and setting in the West , sheweth our rising and alling , our coming in and going out of this World. All cry unto us we must away , we must away , we must hence , as Christ said , My Kingdom is not of this World. Death is a separation of the Soul from the Body ; the Husband separated from the Wife of his youth ; the Father separated from his Children whom he dearly loved ; the Children from their Parents , the Master from his Servant , and the Servant from his Master , thus Parents and Friends ' and all must part . The first circumstance of the Rich man is , to know what became of his Body ? It was honourably buried . But here we see that honourable Burial doth not profit the damned soul. Tares are sown as well as Wheat in all times ; if the one grow up for the fire , the other for the barn ; Gather the Tares in bundles , and burn them , but gather the Wheat into my barn , Matth. 1. 30. But let us lastly consider what became of his Soul. And being in Hell Torments , &c. But because none can so well relate miseries , and none can describe the torments of Hell so well as he that hath felt the same , let the Rich man himself speak , and let us hear him what he saith , he being in Hell torments , he thus beginneth : O wretch that I am , why did I suffer Lazarus to starve at my Gate ? for which I am shut in the Gates of Hell. Why did I not give Lazarus a ●…rumb of Bread ? for which I cannot have here now one drop of Water to cool my tongue . Why did I shew Lazarus no mercy on Earth ? for which no mercy is shewed to me in Hell. What shall I do ? for I a●… tormented in this flame , I will cry unto Abraham , Abraham have mercy on me , and send Lazarus , that he may dip the tip of his finger in water , to cool my tongue . I am tormented here ; Abraham , I am torn in pieces here ; Abraham , I am plagued and continually pained here ; Abraham , here my purple Rayment is flames of fire , my light is darkness , my day night , my companions are Devils ! O how they hale me ! O how they pull me ! O how they vex and torment me ! Here my feet are scorched , my hands are seared , my heart is wounded , my eyes are blinded , my ears are dulled , my senses conf●…unded , my tongue is hot , it is very hot : send Lazarus there●…ore , Abraham , with a drop of Water to comfort me ; one drop , good Abraham , one drop of Water . But Abraham answered him : Thou damned wretch , once thou didst disdain Lazarus , once thou didst re●…se Lazarus , once thou didst scorn Lazarus , now Lazarus shall disdain , refuse , and scorn thee : once thou stoppedst thine ears from the cry of Lazarus , now he stops his ears from thy cry : once thou turnedst away thy face from Lazarus ; now he turneth away his face from thee : once thou deniedst crumbs to Lazarus , now he denieth water to thee , not a spoonful , not a drop of water . Oh Abraham , but now if I had my goods , I would give Lazarus all for a drop of Water : Now if I had a million of Gold , I would give it all for a drop of water : now if I had a world of wealth , I would give it all to Lazarus ; therefore , good Abraham , one drop . But he answered , No not a drop . Not a drop ? Then cursed be the day wherein I was born , and cursed be the night wherein I was co●…ceived ▪ cursed be my Father that begot me , and cursed be my Mother that bare me ; cursed be the place that kept me ; cursed be the delicate Robes that cloathed m●… , cursed be the delicate Meat that fed me ; let me be most acc●…rsed of all creatures both in Heaven and Earth . And so leave we him cursing , who indeed was most accursed ; and learn that the souls of the damned being separated from their bodies , are in Hell Torments . But to conclude all in one word , and to apply all that hath been spoken to this present time and place , let us all in our vocations and places follow the advice of a late Eminent Pen , viz. to learn to have mercy on Lazarus , that is , on our poor Brethren , that we may find mercy , and that mercy may rejoyce in Judgment : and you that are Magistrates of this City , think upon Lazarus that lyeth in your Streets , that pineth at your gates , that starveth in your Prisons for want of Crumbs : Heark , how they cry Bread , bread , a loaf of bread for Jesus sake . Who would not hear them ? who would not pity them ? who would not comfort them ? Also see that you chuse good and merciful Officers in your Spittles and Hospitals , that may feed Lazarus , and not fill their own Purses and Bellies , as the rich man did . And you that sit in the seat of Judgment , and are Gods here on earth , let the matter be rightly judged between the rich man and poor Lazarus ; let equity be in your right hand , and justice in your left ; consider that Lazarus is poor , and that he is not able to wage Law against the rich man , yet defend him and let him have right . Defend the Fatherless and Widdow . See that such as be in need and necessity have their right : then shall the righteous God of Heaven bless you , and bless the Land for your sake ; then shall we be with Lazarus in the blessed place of rest , whilst wretched Dives is tormented in Hell flames , ( even in that burning prison where angry and enraged Devils shall be his Tormentors to Eternity ) where he will be for ever crying and groaning out in this kind of doleful manner following , viz. Oh! cursed , cursed , most accursed Soul , Where am I now ? what Friends are those that howl ? They seize upon me , they torment me sore , I Shreik with anguish , they in fury roar . In Earths deep center ; dark and dreadful Cell , Where only angry damned Spirits dwell In grossest darkness , yet my sight so clear , Most hideous Visious to the same appear . In Hell , indeed , where I endure that curse Which shall not cease , but be hereafter worse In fire infernal ; out of measure hot , Which ever burns , and yet consumeth not . I rave , I curse , and I accuse my fate , As if such torments were unjust , too great ; But Conscience nips me with , not so : I try To kill that wor●… , but oh ! it will not die . Most wretched I , besides the Woes I have , Methinks I hear my bones within my G●…ave , ( As troubled with some fatal Trumpets sound ) Begin to shake and shiver in the ground . Alas , alas , what shall of me become When wretched , go , ye cu●…sed , is my doom . How shall my Soul and Body both 〈◊〉 , Then curse the hour they were again united . How shall the Devils then with fury driven Sieze me for Hell , when , entenc'd out of Heaven ; And on me with much insultation rage , As if my torments might their own asswage . Then with ●…e bideous howling heard of Hell , I shall be thrown down to that dreadful Cell , Where we in flames , which never fail , shall burn ; From whence we never , never shall return . The Winding-Sheet . NOw where am I ? If I look behind me , I see Death hastning after me , nay , that Death is at my Back : If I look forward , I see Heaven and Hell before me , my selfstanding on the very brink of Time , and my next step ( for ought I know ) may be into Eternity of joy or sorrow , where I did but now by Faith see others were , there I my self must quickly really be , there I shall rejoyce with them . If I look a little before me , I may see my self cast down upon a Bed of sickness ; my Friends weeping , and fearing I shall die ; the Physicians are puzled , and at a loss , giving me over for the Grave , and my self gasping for Life , and breathing out my last . If I look but a little before me , I can as it were hear my Friends saying , He is dead , he is dead , he is gone , he is departed , and then ( as it were ) I might see them haling me out of my Bed , and wrapping me in My Winding Sheet , and nailing me up in my Coffin . I might see my Grave a digging , and men hired to carry me on their shoulders from my house to my Long Home , Relations and Neighbours following after to see me lodged in the Dust , to lye and rot among the Dead . But before all this can be done to my Body , my Soul hath taken it's flight into Eternity , where it is without change or alteration , for ever to be with God or Devils . Oh that I could then work it on my heart , that I must quickly be either in Heaven or Hell , that I have a long Race to run by a short breath , ( if I enter Heaven , ) a great way to go in a few hours . The Sun who goes so many miles in a minute , the stars of the firmament , which go so very many more , go not so fast , as my body to the Earth . In the same instant that I feel the first attempt of the disease , I feel the victory ; In the twinkling of an eye , I can scarce see ; instantly the tast is insipid and fatuous ; instantly the appetite is dull and desireless : instantly the knees are sinking and strengthless ; and in an instant , sleep , which is the Picture , the copy of Death , is taken away , that the original , Death it self may succeed , and that so I might have death to the life To return from the dead , is impossible ; all my life then I will prepare for death . They call death Charons boat , I am sure it wafts the Soul from a material to an immaterial World. I have but one step to Eternity : it is from life to death , I will be preparing this body of mine , to win the garland of a blessed Immortality . O the serious thoughts while I live ! How I must die , these do so make me run , that I may obtain a Crown of glory . The sound of the Passing Bell assures me there is some to day likely to die ; it is so nigh Night , it is high time then to work out my Salvation ; lest the Night of death put in , and none can work . I have a task set will take up all my time , viz. to die well ; while I live then , I will learn to die ; lest being found unprepared , it be said , Thou fool , this night thy Soul shall be required of thee . Maximilian the Emperor made his Coffin always to be carried along with him , to this end , that his high Dignity might not make him forget his Mortality . What was long since decreed in Heaven , God hath sent Warrants to execute on Earth , semel mori , for us once to die . Kings Xerxes standing on a Mountain , and having many hundred thousand of his Souldiers standing in the plain , fell a weeping , to think upon it , how in a few years , and all those gallant valiant men must die . Adam , he lived 930 years , and he died . Enoch , he lived 965 years , and he died . Methusalem lived 967 years , and he died . O the longest day hath its night and in the end man must die ! The Princes of the Nations pass sentence of death upon others : Well , it is not long , but their turn will come , Semel mori once to die . Many of us live where our parents lived , and live of the same lands which they lived of : It is not long , and our Children shall do as much for us ; For we must go hence , and be seen no more . Some ride Post , some Hackney pace , at serius , citius , sooner , later , all arrive at the Common Inn , the grave , and die . Some have the Palsie , some the Apoplexy , some a Feaver , some an Ague , some a Consumption , some none of them : yet the sick , the sound , they all meet in the end , at the same Rendezvouz , at the House of Death . The Scholar thinks to delude Death with hi●…s Fallacies . The Lawyer puts in his Demur , the Prince his plea is State affairs : at ●…quo pulsat pede , Death knocks at all doors alike ; and when he comes , they all go hence , from their houses to their graves . Joseph the Jew , in his best health made his Stone Coffin be cut out in his Garden , to put him in mind of his Ego abeo , I go hence . The Persians they buried their dead in their houses , to put the whole houshold in mind of the same lot , Semel mori , once to die . Simonides , when commanded to give the most wholsom rule to live well , willed the Lacedemonian Prince ever to bear in mind , Se tempore brevi moriturum : ere long and he must die . I have read of a sort of people that used dead mens bones for money , and the more they have , they are counted the more rich : Herein consists my richest treasure , to bear that about me will make me all my life remember my end . Great Sultan Saladan , Lord of many Nations and Languages , commanded upon his death-bed , that one shall carry upon a Spears point through all his Camp , the Flag of Death , and to proclaim , for all his wealth , Saladan hath nought left , but this winding-sheet , An ensured Ensign of Death triumphing over all the Sons of Adam . I uncloath my self every night , I put off all , but what may put me in mind of my winding-sheet . Anaxagoras having word brought him , his onely son was dead ; his answer was , Scio me genuisse mortalem , I know he was born to die . Philip of Macedon gave a Boy a pension every morning to say to him Philippe , memento te hominem esse , Philip remember thou art a man , and therefore must die . We read of Philostrates , how he lived seven years in his Tomb , that he might be acquainted with it , against the time he came to be put into it : Oh , an Apprentiship of years , is time little enough to make us perfect in the Mystery of Mortality . Divine Meditations arising from the Contemplation of these sad and serious Sentences . 1. Med. IS it not high time to make fit to die , considering thy Winding Sheet lies ready for thee , and the Bell tolls thee away . Say with thy self , My want is great , my time is almost run : If I make not market to day , I am not sure to do it to morrow . O the uncertainty of Life shall be the Alarum-Bell to give me now notice , to work out my Salvation with fear and trembling . O , I am never so nigh my God , as when I think of my end . FRIEND , let Death be in thy thoughts , and God will be in thy heart . 2. Med. Meditate , since man must die , Lord , what danger in dying unprepared ! this is Maxima miseria , A misery of miseries ; and St. Augustine gives the reason . For that look how a man goeth to that prison the Grave , so he goeth to the Judgment-hall to be tryed . But oh Death , thou Common Butcherer of human Nature ! after thy great stroak be struck , I am not dead , but asleep . Blessed be thou my God , who hast made my grave my bed , in which , after I have taken some silent rest , the noise of the Archangel with his Trumpet , shall awake and raise me , from a Death for sin , to a life of glory . Death is the way we must all walk to Life : Some ancient Fathers , and some late Writers ( says the Lord Manchester ) have fixed upon the Love of God ; Some , upon the Passion of Christ ; Some , upon the Joys of Heaven ; Some , upon Contempt of the World ; several others , upon divers other subjects : All opening , that some one is to be chosen . For whoso will live to himself , must be at leisure for God. And a wise man saith , Wisdom is to be written in time of leisure : Whoever is lessen'd by work , he cannot tend it . I being in my accustomed retiredness , disengaged from publick affairs ( which was but seldom ) found it useful , fruitful and delightful , To bestow my thoughts upon my latter end . There be four last things , say the Fathers , Heaven , Hell , Death , and Judgment . All subjects large enough . But considering I had passed so much Employment , so many Offices , so long Practice in several professions , I now thought it time to seize on Death , before it seiz'd on me . Lord , teach me to number my days , that I may apply my Heart to Wisdom . After long meditation , this I found , that when Meditation had begotten Devotion , then it applyed it self to Contemplation ; which required a settlement upon some Divine Object . And what more heavenly than the thought of Immortality ? What so necessary as the thought of Death ? Herein therefore I complyed with my own desires , and did so as it were weave my own windingsheet by making choice of Death for the Subject of my Contemplation . We should not diffuse our thoughts into variety of Considerations , but recollect them into one by Contemplation . Herewith a man's soul being once affected , hardly shall be obtain leave of his thoughts to return again to employments . And lest I , busied about many things , should remain unknown unto my self ; for the old word is a true one , Neither things read , or understood , profit him at all , who does not both read and know himself . I there applyed my self [ Ad meum novissimum , to my last thing , ] what man liveth , and shall not see death ? And if , after death , The Righteous shall scarcely be saved , we may well be fearful , and had need be careful that we be not taken unprepared . When I was a young Man , ( saith Seneca ) my care was to live well , I then practised the art of well living . When age came upon me , I then studied the art of dying well ; how to die well . It is true , The journey of Life appears not to busie men until the end . Yet when I was most busie of all , I delighted my self with this comfort , that a time would come , wherein I might live to my self , hoping to have sweet leisure to enjoy my self at last . And this I am now come to , by disposing , not by changing my self . Lord let me be found in this posture , when I come to die . In the courses of my Life I have had interchanges : The World it self stands upon vicissitudes : God hath interwoven my life with adversity and prosperity . When I first took me to a Gown , I put on this thought ; I desire a Fortune like my Gown , not long , but fit ; fit for my condition ; finding by others , that a contented kind of obscurity keeps a Man free from Envy . Although any kind of Superiority be a mark of envy ; yet , Not to be so high , as to provoke an ill eye , nor so low as to be trodden on , was the height of my Ambition . But I must confess , I have since had a greater portion of the World's favour , than I looked for : Nevertheless , I never gave trust to fortune , although she seemed to be at peace with me . To check repining at those above me , I always looked at those below me ; nor did any preferments so delight me , or abuse me , as to make me neglect preparing for my dying day . And now , I thank God , I can say , O Lord , my heart is ready . This I have considered , that Life flows away by Hours and days , as it were by drops . Careful Martha was full , busie about many things : but was well advised by Christ , There was only one thing necessary . One thing have I desired of the Lord , that I may dwell in his House for ever ; This was David's unum , his one thing , and , God willing , shall be mine . Amidst these thoughts , I had these things in contemplation . 1. What Death was , and the kinds of Death . 2. Secondly , What fears or joys death brings . 3. Thirdly , When Death is to be prepared for , and How. 4. Fourthly , Death approaching , what our last thoughts should be . Of these things I thus believed . That Death was but a fall , which came by a Fall. Our first-framed Father Adam falling , in him we all fell . It was not the Man , but mankind . Body and Soul parting . BUt , Oh how bitter , at that time will be the parting of Soul and Body ! We see old acquaintance cannot part without tears . What shall such intimate familiar friends do , as the Soul and Body are , which have lived together from the Womb with so much delight ? In that hour , every man will make Balaam's suit , O that I might die the death of the Righteous ! We all desire to shut up our last scene of Life with , In manus tuas , Domine ; Into thy hands , O Lord , I commend my Spirit . At this Hour , What would a man give to secure his Soul ? Quid dabis pro animâ tuâ tunc , qui nunc pro nihi●…o das illam ? What wilt thou give then for thy Soul to save it , who dost so prodigally throw it away now for nothing ? This thou canst not leave behind thee , that will tell thee whether thou goest , and what thou shalt look for : Tunc , quasi loquentia , tua Opera dicent ; Tu nos egisti : Tua opera sumus ; T●… non deseremus , sed tecum i●…imus ad Judicium : Then shall thy doings , even speaking aloud , say unto thee , Thou hast done us , we are thy works , we will not leave thee , but will go with thee to judgment . In that day shall come into mens minds ( by the Divine Power ) in the twinkling of an Eye , all their past good or evil Works . Memory , the Magazine of the Soul , will then recount all that thou hast done , said , or thought , all thy life long : For there needs no other Art of memory for sin , but misery . Man is a great flatterer of himself , but Conscience is always just , and will never chide thee wrongfully ; it always takes part with God against a man's self : It is a domestick Magistrate , that will tell what you do at home : It is well termed the pulse of the Soul ; therefore if you would know the true state of vour Body or Soul , feel how this beats , that will tell you : Yet take heed you make not an Idol of your Conscience ; neither think , as some do , that it is a crime to make a Conscience of our Actions . At point of death , if a man will take his aim by the best men that ever lived or died ; that of David , Ezekias , yea , and of Christ himself , ( as he was man ) is able to amaze any man ; when as our Saviour Christ , not many hours before he suffered , said , My soul is troubled , and what shall I say ; and at the very point of Death , said , Father , if it be thy will , let this Cup pass from me . When David said , Save , Lord , for thy mercies sake : For in Death there is no remembrance of thee . And Ezekias wept sore , when he was bid , Put thy house in order , for thou must die : If the Patriarchs , if the Prophets , if the Apostles , if the Martyrs , if Christ himself was thus troubled at the hour of Death ; Wretched man that I am , what shall I do ? We were all to seek , but that Christ bids us , Be of good chear , for I have overcome Death . Caesar Borgias being sick to death , said , When I lived , I provided for every thing but death ; now I must die , and am unprovided to die . Previous preparation becomes a wise man. But we are all deceived with this Error , 〈◊〉 we think none but old men approa●…h to death : neither experience nor age can work upon us ; so death , that it may more easily s●…rprise us , shrowds it self under the very name of life . He that s●…es the Basilisk before he be seen of it , avoids the poyson : See Death before it comes , you shall not feel it when it comes . We pray daily ; Lord , Give us this day our daily Bread ; whilst it is called to day : We should remember , Life is but a day , 't is b●…t a day , not an age . Wherefore , saith Solomon , Talk not of to morrow , for thou knowest not what to morrow will bring forth . A man , saith Luther , lives forty years before he knows himself to be a fool ; and by that time he sees his folly , his Life is finished . So men die before they begin to live . To die well , is too busie a work to be done well on a sudden . Deferring , as well as presuming , makes many men implicite Atheists . It was a sweet Speech , and might well have become an Elder Body , which a young innocent Child of my own , used in extremity of sickness , Mother , what shall I do ? I shall die before I know what death is . I beseech you tell me what is Death , and how I should die . Now of the way to die well . HE that would end his days well , must spend them well : 'T is no great matter to live , all do as much ; but few die well . But Death fa●…s sad and heavy upon such , Are little known at home , abroad too much . Man is ready to die before he lives ; but therefore he liveth a time in the world , that he may die betime to the world . His Years come to an end as a Tale that is ●…old . His days deceive him , for they pass as a shadow , by moon-shine ; then appearing longest , when they draw nearest to an end . Job saith , My days are swister than a Post , they flee away and see no good . The art of dying well is better learnt by Practice , than by Precept . Unto dying well , three Things are most requisite : First , To be often meditating upon Death ; Secondly , To be dying daily . Thirdly , To die by little and little . The first step of dying well . OFten meditation of Death brings a man to die in ease ; for it alleviates pains , expels fear , eases cares , cures sins , corrects death it self . The very Thought of Eternity will make easie and pleasant all things we suffer in a miserable Life . How can we be said not to die , when we live among the dead ? We live with so many deaths about us , as we cannot but often think of dying . Every Humour in us engenders Diseases enough to kill us , so that our Bodies are but living Graves ; and we die not because we are , sick , but because we live . And when we recover from sickness , we escape not sickness , but the disease : All this life is but a death of an hour . Familiarity with Death , a soveraign Cordial against Death . THerefore be acquainted with Death betimes ; for through acquaintance , death will lose his horror ; like unto an ill Face , though it be as formidable as a monster , yet often viewing will make it familiar , and free it from distaste : walk every day , with Joseph , a turn or two in thy Garden with death , and thou shalt be well acquainted with the face of death ; but shalt never feel the sting of death : Death is black , but comely . Philostrates lived seven years in his Tomb , that he might be acquainted with it , against his bones came to lye in it . Some Philosophers have been so wrapt in this contemplation of Death , and Immortality , that they discourse so familiarly and pleasingly of it , as if a fair death were to be preferred before a pleasant life . This is well for Nature's part ; and Moralists think this enough for their part to conceive so : But Christians must go farther ; and search deeper : They must try where the power of death lyes . They shall find that the power of every man's death lyes in his own sin ; That death never hurts a man but with his own weapons : It always turns upon us , some sin it finds in us . The sting of Death is sin : Pluck out the sting , death cannot hurt us . The way to die well , is to die often . Let a man often and seriously think of dying , then let him sin if he can , said Picus Mirandula . In Sardis there grew an Herb called Appium Sardis , that would make a Man lie laughing when he was deadly sick : Such is the operation of sin . Beware therefore of this [ Risus Sardonicus ] laughter of Sardis . We count it a fearful thing for a man to be author of his own death ; but a sinful life slays the soul. and so while we live , we kill or lose our better life . The Commandment that says , Thou shalt not kill , especially forbids the murthering of our own Souls . And herein is our happiness ; though we live in sin , yet we die without sin . Therefore to me Death is welcome ; not as an end of troubles , but of sin . Into thy hands I commend my Spirit , for thou hast redeemed me , O Lord God of Truth . The Second Step , To be dying daily . THE second step to dying-well , is , to die daily . Methinks , O my Soul , it is but yesterday since we met , and now we are upon parting ; neither shall we , I hope , be unwilling to take our leaves : for , what advantage can it be to us to hold out longer together . Are we not assured that if our earthly house of this Tabernacle were dissolved , we have a building of God , an house not made with hands , eternal in the Heavens ? Why therefore , O my Soul , shouldst thou be loth to part upon fair terms ? Thou , O my Soul , to the possession of that happy Mansion , which thy dear Saviour hath , from all Eternity , prepared for thee in his Father's house : and thou , O my body , to that quiet repository of the grave ; till ye both shall happily meet in the blessed Resurrection of the Just. I die , that I may not die . I die daily , saith Saint Paul. So many days as thou livest , reckon so many lives ; for he that disposeth all his days as one life , can neither wish nor fear to morrow . The old saying is a good saying ; Do that every day , which thou wouldst do the same day that thou diest . 'T is an excellent thing to make all we can of life , before Death . To die by little and little , the third step . THE third step to dying well is , to die by little and little . Naturally we are every day dying by degrees : the faculties of our minds , the strength of our bodies , our common senses are every day decaying , by little and little : every sin is more than a disease , and a wicked life makes a continual death . Impie vivere est diu mori ; To live wickedly , is to be long a dying : Therefore saith the good Man , We are killed all the day long . He that useth this course every day . To die by little and little , to him ( let Death come when it will ) it can neither be terrible nor sudden . If we keep a Courser to run a Race , we lead him daily over the place , to acquaint him by degrees with all things in the way , that when he comes upon his speed , he do not start or turn aside for any thing he sees . So let us inure our souls ; and then we shall run with boldness the race that is set before us , looking to Jesus , the Author and finisher of our salvation . To die by little and little , is first to mortifie our lesser sins , and not to say with Lot , Is it not a little one ? There be also a sort of little deaths , sickness of body , loss of Friends , and the like : Use these in their kind , and you may make them kindly helps to dying well . Every change is a certain imitation of Death . Let a man go out as he came into the World ; which was , first by a life of Vegetation , then of Sen●…e , afterwards of Reason . To die daily , is this : daily to attend upon , and exercise that great duty of Mortification , according to our solemn Vow and Covenant made to God at our Baptis●… : which Vow and Covenant , we renew , at our first coming to the holy and blessed Sacrament of the Lord's Supper . Alas , how few do consider , or understand this great duty of Mortification , and fewer practise it . And yet this , above all others , is the Grace which fitteth and prepareth us for Death ; this Grace putteth us into the possession of Life Spirit●…al ; and by perseverance in it , into life Eternal , Rom. 8. 13. But if ye live after the flesh ; that is , after the appetites , lusts , affections of the flesh , ye shall die . But I bless God , I have nothing to do with the World , nor the World with me . Riches , Pleasures , honours transport me not , affect me not ; nor am I dejected and afflicted with poverty , common pains , sicknesses , disgrace or scorn . Christ liveth in me , and I in him ; therefore , I humbly thank the power of his grace . I can die as willingly as I can go out of one Room into another . For the manner of dying . AMongst Men it is a matter of chief mark , the manner of a man's death . The chief good of Man , is his good departure out of this life . Before you die , set your house in order : He that hath not a house , yet hath a soul ; no soul can want affairs to set in order , for this final dissolution . The chief grace of the Theatre , is the last Scene . It is the Evening that Crowns the day ; and we think it no good sign of a fair Morrow , when the Sun sets in a Cloud : The end Crowns every Work. Most men wish a short Death , because death is always accompanied with pain . We die groaning . To lie but an hour under Death is tedious , but to be dying a whole day , we think beyond the strength of humane patience : He that desires to be dissolved , and be with Christ , dies not only patiently , but delightfully . Happy is he , that after due preparation , dies ere he be aware ; so likewise is he happy that , by long sickness , sees death afar off ; for the one dies like Elias , the other like Elisha : both blessedly . The best posture to be found in when Death comes , is in the exercise of our calling : Press , saith St. Paul , towards the mark for the prize of the high calling , Phil. 3. A good Man , by his good will , would die praying , and do as the Pilgrim doth , go on his way singing , and so adds the pains of singing to that of going ; Who yet by this surplus of pain , unwearies himself of pain . But some wretches think God rather curious , than they faulty , if a few sighs , with a [ Lord have mercy upon us , ] be not enough at the last gasp . But commonly good Men are best at last , even when they are dying . It was a Speech worthy the commendation , and frequent remembrance of so divine a Bishop as Augustine , which is reported of an aged Father , in his time ; who , when his Friends comforted him on his sick bed , and told him , they hoped he should recover ; answered , If I shall not die at all , well ; but if ever , why not now ? Surely it is folly , what we must do , to do unwillingly . I will never think my Soul in a good case , so long as I am loth to think of dying . There is no Spectacle in the World so profitable , or more terrible , than to behold a dying man ; to stand by , and see a man dismanned . Curiously didst thou make me in the lowest part of the Earth , saith David : but to see those Elements which compounded , made the Body : To see them divided , and the man dissolved , is a ruful sight . Every dying man carries Heaven and Earth wrapped up in his bosom , and at this time each part returns homeward . Certainly , death hath great dependency on the course of man's life , and life it self is as frail as the Body which it animates . Augustus Caesar accounted that to be the best death which is quick and unexpected , and which beats not at our doors by any painful sickness . So often as he heard of a man that had a quick passage , with little sense of pain , he wished for himself that Euthana●…ie : While he lived he used to set himself between his two friends , Groans and Tears . When he died he called for his Looking-glass commanded to have his Hair and Beard kembed , his reviled cheeks smoothed up . Then asking his Friends , if he acted his part well , when they answered , Yes ; why then , says he , do you not all clap your hands for me ? Despair in dying , may as well arise from weakness of Nature , as from trouble of Mind : But by neither of these can he be prejudiced , that hath lived well . Raving , and other strange Passions , are many times rather the effect of the Disease , than coming from the mind . For upon Death's approaches , choler ●…uming to the Brain , will cause distempers in the most patient Soul. In these cases , the fairest and truest judgment to be made is , that sins of sickness occasioned by violence of Disease in a patient man , are but sins of infirmity ▪ and not to be taken as ill signs or presages ; A Son of so many Tears cannot but be saved . I will not despair in respect of that man's impatient dying , whom the Worm of Conscience had not devoured living . Seldom any enter into Glory with ease ; yet the Jews say of Moses , His soul was sucked out of his mouth with a kiss . David in this case , the better to make his way , prayed and cried , Lord , spare me a little . O spare me , that I may recover my strength , before I go hence and be no more . Indeed to Ezekias some Years of Days were lent : But we are not worthy of that favour ; we must not expect that God will bring back the shadow of degrees , ●…hen 〈◊〉 it is gone down in the Dial of A●…az ; we must time it as we may , and be content to live and die at uncertainties . Therefore , as a sick man 〈◊〉 to the Clock , so let us wa●…h Death . For sudden coming of Death , finding a weak soul unprepared , makes it desperate , and leaves it miserable . Death approaching , what our last Thoughts should be . SEneca saith , the last day judgeth all the precedent . The last is the best ; dying words are weightiest , and make deepest imressions . Our last thoughts are readiest to spend themselves upon somewhat that we loved best while we lived . The soul it self , when it is entring into glory , breaths Divine things . At this time a good man's tongue is in his breast , not in his mouth ; his words are then so pithy and so pectoral , that he cries , O Lord Jesus , take thine own into thy own custody ! Anatomists say , there are strings in a man's tongue , which go to his heart ; when these break , Man speaks his heart . Oh that they were wise ! ( said Moses ) and would understand , and fore-see their latter end . When he was dying Christs last words in the Bible are , Surely I come quickly ; Our answer is , Amen : Even so come Lord Jesus , &c. I have but small acquaintance with the future State , but this I 'm sure there will be no change that will be so surprizing to me as that By Death . It is a thing of which I know but little , and no●…e of the millions of Souls that have past into the invisible World , have come again to tell me how it is . I. It must be done ( my Soul ) but 't is a strange , A dismal and Mysterious change , Norris . When thou shalt leave this Tenement of Clay ; And to an unknown somewhere wing away ; When Time shall be Eternity , and thou ▪ ( not how ▪ Shalt be thou know'st not what , and live thou know'st II. Amazing State ! no wonder that we dread To think of Death , or view the Dead , Thou' rt all wrapt up in the Clouds , as if to thee Our very knowledge had Antipathy . Death could not a more sad retinue find , Sickness and pain before , and darkness a●… behind . III. Some courteous Ghost tell this great Secrecy , What 't is you are , and we must be . You warn us of approaching Death , and why May we not know from you what 't is to dye ? But you having shot the Gulph , delight to see Succeeding Souls plunge in with like uncertainty . IV. When Life 's close knot by writ from Destiny , Disease shall cut , or age unty ; When after some delays , so me dying strife , The Soul stands shivering on the ridge of Life ; With what a dreadful Curiosity Does she launch out into the Sea of vast Eternity . V. So when the spacious Globe was delug'd o're , And lower holds could save no more , On th' utmost Bough th' astonish'd Sinners stood , And view'd th' Advances of th' encroaching Flood . O're topp'd at length by th' Elements encrease , With horror they resig●…'d to the untry'd Abyss . It is very desirable to know in what condition our Souls will be when they leave the Body , and what is the Nat●…re of that abode into which we must go , but which we never saw into ; and through what Regions we must then take our flight , and after what manner this will be done . 'T is certain my Soul will then preserve the faculties that are natural to it , viz. to understand , to will , to remember , as 't is represented to us under the Parable of Dives and Lazarus : But alas ! we little know how the People of the disembodied Societies act , and will , and understand , and communicate their thoughts to one another , and therefore I long to know it . What conception can I have of a separated Soul ( says a late Writer ) but that 't is all Thought ? I firmly think when a mans body is taken from him hy Death , he is turned into all Thought and Spirit . How great will be his Thought when it is without any hinderance from these material Organs that now obstruct its Operations ? In that Eternity ( as one expresses it ) the whole power of the Soul runs together one and the same way . In Eternity the Soul is united in its Motions , which way one faculty goes all go , and the Thoughts are all concentred as in one whole Thought * of Joy or Torment . These things have occasioned great variety of Thoughts in me , and my Soul when it looks towards the other World and thinks it self near , it can no more cease to be inquisitive about it , than it can cease to be a Soul. Tears FOR A Dead Husband ▪ WHen Mary came where Jesus was , and saw him , she fell down at his feet , saying unto him , Lord if thou hadst been here , my Brother had not died , Jo. 11. 32. She wept indeed , yet it was but for 〈◊〉 Brother ; and the Jews also wept , vers . 33. yet it was but for a common Friend : But what was all that to the death of a Husband ? O my Husband , my Husband ! That very name of Husband methinks would flatter me with comfort , as if I might imagin that he could hear me . But oh , he is dead , he is dead : He cannot hear me he cannot behold me ; he cannot answer me : His Ears are locked up , his Eyes are closed , his mouth is sealed , his Soul is gone . O what shall I do for my head , my guide , my heart , my Husband ? Were my Saviour upon Earth again , I could send one to him as Mary did , who should say , Lord , behold , he whom thou lovest is dead . Dead , say I 〈◊〉 O dead , dead ; he is gone ; he is departed , and can never be recalled . But why ? Why can he not be called back again ? Did not my Jesus cause Lazarus to arise when he had been four days dead ? ver . 39. Yes , he did : But what then ? I neither love my Saviour so well as Mary did , nor ( I fear ) doth he love me so well as he did Mary : or if both were so , yet since Miracles are ceased , I cannot so much as hope that he will call back the Spirit of my Lord , my Husband . Oh could he be wooed by the Tears of a sinful Woman , never did any mourn so much as I would . But nothing will perswade : I seek but the disturbance of him whom I mourn for , if I desire to call him from his eternal rest . When Sarah died in Kirjath-Arba , Abraham stood up from before his deceased Wife , and spake unto the Sons of Heth , saying , I am a stranger , and a Sojourner with you : Give me a Possession , and a burying place with you , that I may bury my dead out of my sight , Gen. 23. 3 , 4. Though he so tenderly affected her whilst she was living , yet he would not look too long on her when she was dead . It is a duty as full of humanity to interr with decency the Bodies of the dead , as it is of Religion to love the Persons when they are alive . Yet vain is man in this affection , if he fixeth his love only on the beauty of the body . This flesh which is so tender , this skin which I strive to preserve both smooth and white , must one day be a banquet for the loathed Worms . No greater priviledge belongeth to me than did to my Husband ; for the time will come when I shall follow him to the Earth . Had I loved only his outward form , my love should now either be quite forgotten , or else I should fondly desire to deny it interment : But it was his body enlivened with a rich and excellent Soul , which drew mine affection , and commanded my desires . Had that Soul and body continued their Society , I had been freed from my laments : but they have bid farewell till the general Resurrection , and hence am I enforced to utter my complaints . I weep for my loss because we are divorced : But oh what conflicts then can I imagin that he had , when he was not only to part from his indeared Wife ; but likewise his Soul was to leave this chillowed Earth ! Oh for him , for him , for my loss of him do I pay the tribute of these watering Eyes . Yet these tears must not flow in too great abundance , lest by them I should seem to envy his happiness . Even when his body shall be layed to sleep in the grave , if I mourn too much , it will be justly suspected that too much I loved the worst of my Husband . His Soul , which was his best , is now in perfection , and may not be lamented : his Body which is the worst and grosser part of him , is now to be committed to the Earth whence it came . Thither it must go , to that place I must commend it ; otherwise my former love may be turned into loathing : and that which I esteemed when it was alive , I shall be forced to abhor , if I keep it from the Grave . O it grieveth me each minute that I think of my dearest ; it troubleth and perplexeth me with disturbed thoughts , when I consider how frequently I loved him , yet cannot enliven him . But these are only the fond conceptions of an erring phantasie ; and tell me that I loved him more than I should , or else now I would not grieve so much as I do . If my love to God be so great as I pretend , I shall thankfully acknowledg his Love to the departed . O let it never be said that my Love was Idolatry , in affecting him , too much , who is but dust and ashes . But why sit I musing in these pensive thoughts when I should rather prepare for the burial of the dead ? Have I taken a course for the place of his Rest , where his cold body may be laid to sleep ? This is a duty which every age hath been careful to perform . It was a greater argument of Jehojakim's fury against Uriah the Prophet , that he cast his dead body into the graves of the common People , than that he slew him with the Sword , Jer. 26. 23. It hath also been a testimony of God's revenge , when he suffered not the dead to have a decent interment . If a Man beget an hundred Children ( saith the Preacher ) and live many years , so that the days of his years be many ; and his Soul be not filled with good , and also that he have no burial , I say that an untimely birth is better than he , Eccles. 6. 3. When the Man of God had disobeyed his command , the old Prophet told him , saying , Thy Carcass shall not come into the Sepulcher of thy Fathers , 1 King. 13. 22. This Curse was accounted as full of dread , as any that was sent upon the Sons of Men. But on the contrary Abijah the Prophet telleth the Wife of Jeroboam concerning her sick son Abijah , saying , Arise , get thee to thine house ; and when thy feet enter into the city , the Child shall die : But all Israel shall mourn for him , and bury him ; for he only of Jeroboam shall come to the Grave , because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam , 1 Kings 14. 12 , 13. Again , when Huldah the Prophetess did foretell the destruction of Jerusalem , but a respite thereof in the time of Josiah , she told him , saying , Behold , saith the Lord , I will gather thee to thy Fathers ; and thou shalt be gathered into thy Grave in peace , 2 Kings 22. 20. Thus hath it often discovered the wrath of the Almighty , when the carkasses of the dead have been denyed their funerals : and on the contrary , it hath sometimes manifested his love , when they have peaceably been brought to their longest home . Burial is the last of duties which we owe unto our friends , to which both religion , and nature , and civility do prompt us forward . When Isaac , being old and full of days , did give up the Ghost , and died , and was gathered unto his people ; his two sons Esau and Jacob buried him , Gen. 35. 29. When John the Baptist was beheaded in the prison his disciples came and took up the body , and buried it , Mat. 14. 12. The disciple that was willing to follow my Redeemer , yet accounted it his duty to attend on the funeral of his deceased Father , and therefore desired , saying , Lord , suffer me first to go and bury my Father , cap. 8. 21. Even the glutton in the Gospel had so much favour as to be brought to his Grave : so saith the text ; The rich man also died , and was buried , Lu. 16. 22. It is then the duty of the living to provide even for the dead , that they may be buried in peace . But is it a matter of any moment in what place we lay the bodies of our deceased friends ? Is it not all one , whether in the fields , or whether in our Golgotha's ? No doubtless , for even the laws of our land are so justly severe against Idolaters , that we suffer not the convicted to be buried in our ground which is dedicated to this use . Neither may they be permitted to mix with our dead , who have desperately become the murderers of themselves : but they lye in the roads , where a stake is set up , to give notice to passengers that they unnaturally hastened their own departure . Is it a matter of some moment to us who are living , that we lay our deceased friends in a place convenient : for although it extendeth not to their knowledge , yet it redoundeth to their honour . But is it not all one in what part of the ground I bury my Husband , so I lay his body in a place that is set apart for that purpose ? Surely no ; although it is equal to him , yet is it not to me . Although at the resurrection we shall meet again , at what distance soever our Graves shall be made ; yet there is some reason we should be buried so near as we may , that as our bodies were injoyned a mutual society in the time of life so they might also sleep together in the silent dust . It is but just that one grave should receive the bodies of us , for whom one bed was designed upon earth ; that as in our lives we were made one flesh , so after our deaths we should make one lump . When Barzillai was offered a favour from King David , and wooed to spend his time at the Court , he besought the King , saying , Let thy servant , I pray thee , turn back again , that I may die in mine own city , and be buried by the grave of my Father , and of my Mother , 2 Sam. 19. 37. Friends have ever desired to lye by friends , that those especially who were knit together in blood & affection , might be joyned together in their earth and ashes . In the Cave of Machpelah which Abraham bought of Ephron for four hundred shekels of silver , was buried both himself , and Sarah his wife , Gen. 23. 16. There lay Isaac , and Rebekah his wife , cap. 49. 31. and there lay Leah , and Jacob her husband , chap. 50. 13. Though Saphira died by the judgment of God for the lye she had told : yet when she fell dead at Peter's feet , and yielded up the Ghost , the young men came in , and carried her forth , and buried her by her Husband , Act. 5. 10. It is therefore convenient that I choose a place for burial of my Husband , where ( if so it may be ) I my self may be layed . Convenient it is , but not absolutely necessary ; for the souls shall not enjoy the less felicity for the remoter distance , and separation of the bodies : neither shall the bodies either be sensible of the disjunction ; or shall it retard their meeting at the general day . Although the bones of Jacob were carried into the land of Canaan , and buried in the c●…ve of the field of Machpelah which Abraham bought , according as he had made his son Joseph swear to him before his death , Gen. 50. 13. 5. yet he had formerly buried his beloved Rachel in the way to Ephrah , which is Bethlehem , and there Jacob set a pillar upon her Grave , which was called the pillar of Rachel's grave , cap. 35. 19 , 20. Thus do I sit and muse about the burial of him whom so dearly I loved . Yet methinks I could most readily preserve him from the dust , if either it were in my power , or might bring me content . But go he must , and I must follow him . This narrow room of his coffin must be put in trust with his mouldring earth : and he who in his life time was entertained with variety of spacious chambers , must now securely sleep in the chamber of a Grave . O how it grieveth me to see this effect of sin ! Had not Adam fallen , my husband had not died . But oh , he 's dead ; and since nor tears , nor sigh's , nor groans , nor cries have power to recall him , it is therefore my duty , and it shall be my care to express my love to him in the rites of his funeral . Friends shall carry him ; neighbours shall attend on him ; and my tears shall embalm him . The preacher shall be instructed in the vertue which adorned him , that so he may commend them to others for their due imitation . The hearers shall greedily attend to the praises of the dead ; and not only acknowledg their truth , but contentedly wish like him to live , and like him to die . Now , O now another storm approacheth in mine eyes : for the company beginneth to approach my doors ; and my neighbours and my friends are hastening to my house . But when they come let them not think to comfort me , lest they add to my grief while they vainly strive to conquer my Passion . I cannot allow an intermission or forbearance of Tears , lest I should appear unnatural . If I do not weep , I I did not love . O methinks I could willingly weep my self into a Statue , that I might become his monument . It is the height of injustice to forbid my Tears , since the delight of mine Eyes is now to be carryed to the place of Oblivion . Methinks every thing seemeth to call for a Tear , which is the object of a Sense . Those Bells which so mournfully accord in their Tunes , invite my Neighbours to come to the Funeral ; yet not to appear with empty Eyes , unless they come to learn how to weep . These Herbs , these Strewings , which lately were fresh and at ease in their Beds , are willing to lye even under the feet of these that will mourn : And because they have no Eyes themselves to weep us a Tear , they lye to receive what shall drop from the mourners . These Sprigs of Rosemary do call to my remembrance with what joy and delight they pleased me at my Nuptials : But ( lest I should forget the greater happiness of the marriage with the ●…amb ) even this Herb which served at our Wedding does attend at the Funeral . O methinks these Spriggs have sad Rhetorick sitting on their leaves ; for those drops of Water which hang upon them , were once the Blood of the fragrant Flowers , and now are the Tears of the drooping Plants . So ready were these Spriggs to come when I desired them , that they slipped from their stems to attend these obsequies . These exotick Perfumes which delight the sense , are willing to be burned , rather than the living shall be offended with the dead . These sable Garments strike Terror into the Eye , and command the spectator to lend us a Sigh . And what other Lecture is read here , or taught , but God's decree of Man's Mortality ? The chief Speaker and Orator is he who hath now forgotten to speak ; for the locking up of his Senses , the silence of his Tongue , and the coldness of his pale and frozen Body , have more force to prove the shortness of our Lives , than the most Eloquent Strains of the best Rhetorician . These Bells assure me , that my Life is but a sound , a noise , an air : These Perfumes tell me , That it is but a Vapour : These Herbs do teach me , that Flesh is as Grass , 1 Pet. 1. 24. And these Tears , these early Tears , which so suddenly arise , when my Heart doth call , teach me Mortality in their hasty falling . And who can choose but weep for the shortness of our Lives ? Who can forbear a Tear at the Funeral of a Friend ? It was a curse inflicted upou the wicked Jews , that they neither should be buried , nor yet lamented . They shall die of grievous deaths ( saith the Prophet ) they shall not be lamented ; neither shall they be buried : but they shall be as dung upon the face of the earth ; and their carkasses shall be meat for the fowls of heaven , and for the beasts of the earth , Jer. 16. 4. Grace must , and most willingly shall have the chief predominance ; but let Nature have likewise it s qualifyed Drops , so they grow not immoderate . Though my loss be the greatest to whom he was a Husband , yet others may weep too , to whom he was a Friend : When Joseph went to bury his Father , then all the servants of Pharaoh went with him , and the Elders of his house , and all the Elders of the Land of Egypt : And all the house of Joseph , and his Brethren , and his Fathers House : And they came to the Threshing-Floor of Arad , and there they mourned with a great and v●…y sore lamentation : and he made a mourning for his Father seven days , Gen. 50. 7 , 8 , 10. When Lazarus was buried , and the Jews saw Mary rise up hastily , and go out , they little imagined that she went to meet the Lord of Life : but they followed her , saying , She goeth unto the Grave to weep there , Jo. 11. 31. When her Brother Lazarus was dead , she wept , and her sister wept , and her friends the Jews wept : And when Christ did see them all thus weeping , he was so far from blaming them , that he wept himself , ver . 35. When Josiah was slain , his servants took him out of the Chariot wherein he was wounded , and put him in the second Chariot which he had , and they brought him to Jerusalem : And he died , and was buried in one of the Sepulchres of his Fathers : and all Judah and Jerusalem mourned for Josiah , 2 Chron. 35. 24. When Samuel was dead , all Israel lamented him , and buried him in Ramah , in his own City , 1 Sam. 28. 3. When the old Prophet took up the Carkass of the Man of God , who had been slain by a Lion , he laid it upon the Ass , and brought it back ; and came to the City to mourn , and to bury him : And he laid his Carkass in his own grave , and they mourned over him , saying , Alas my Brother , 1 Kings 13. 29 , 30. The Children of Israel wept for Moses in the Plain of Moab thirty days , Deut. 34. 8. Though Samuel took his leave , and departed from Saul , and came no more to see him until the day of his death ; nevertheless Samuel mourned for Saul , 1 Sam. 15. 35. Though Jephthah's Daughter had been dead and buried long before , yet it was a custom in Israel , that the Daughters of Israel went yearly to lament the Daughter of Jephthah the Gileadite , four days in a year , Jud. 11. 39 , 40. When Stephen was stoned , devo●… Men carried hi●… to his burial , and made great lamentation over him , Acts 8. 2. When Hezekiah slept with his Fathers , he was buried in the chiefest of the Sepulchres of the Sons of David ; and all Judah , and the Inhabitants of Jerusalem did him honour at his Death , 2 Chr. 32. 33. When Mary Magdalen stood weeping at the feet of my Saviour , and did wash his Feet with Tears , and wiped them with the hairs of her head , and brought an Alabaster Box of Ointment , and anointed him with the Ointment , Luke 7. 37 , 38. He was so far from disliking it in her , that he checked his Disciples who had indignation at the Act , and therefore said , To what purpose is this waste ? Yea , he reproved them , and said unto them , Why trouble ye the Woman ? For she hath wrought a good work upon me : For in that she hath poured this Ointment on my Body , she did it for my Burial , Mat. 26. 8 , 10 , 12. She hath done what she could ; she is come aforehand to anoint my Body to the burying , Mar. 14. 8. Here , I find , was Ointment to embalm him ; and here were also Tears at his Funeral : And yet so far was Christ from blaming her for her Tears , that he not only decreed the publishing of this Act through the World where the Gospel should be preached , and that for a Memorial of her , Mat. 26. 13. but he likewise upbraided Simon with the tears of the sinner , and said unto him , I entred into thine house , and thou gavest me no water for my feet ; but she hath washed my feet with Tears , and wiped them with the hairs of her head , &c. Wherefore her sins , which are many , are forgiven ; for she loved much , Luke 7. 44 , 47. Weep then I may upon this sad occasion ; yea , and weep may my Friends too . Tears are as proper at a Funeral , as Smiles at a Wedding . We have two Marriages ; the first whereof is to living Dust ; the last to the cold and silent Earth . At the former we rejoyce , for it was an institution of God before Man had sinned , Gen. 2. 24. At the latter we weep , for it is the effect of sin . We cloath our selves in delightful Colours , when we celebrate the former : But our Blacks at the latter are our Wedding Garments . The Rosemary is served about at each : The Gloves and the Favours attend at each : The Wine , and the other accustomed Entertainments are given at each : We go to the Church for the consummation of each : Only here is the difference , that at the one we rejoice , but at the other we mourn . Every Guest that is willing to comply with the present occasion , must as well be sad at this , as be merry at the other . Weep we may , and weep we must ; especially my self who have lost my self . But yet let me take heed that I offend not in my Tears , lest that which is my Duty be turned into a Crime . I must especially take heed that I err not in the cause of these Laments : for if I grieve at the happiness of him that is departed , I discover an Envy rather than Affection . If I grieve for the loss which my self sustaineth , I must take heed that I wrong not my confidence in God. I may not offend in the number of my Tears ; for if I weep too much , I may forfeit my hope ; or at least I may occasion those that behold me to think that I doubt of the salvation of the Dead . Weep I may , and weep I must : but for fear lest I offend in these my Tears , in my earnest Prayers I will beg that they may be sanctified . To my God will I go for his Direction and Assistance : And in this storm of my Tears , I will shelter my self under his Protection . The Dying Knell — , Or , Tears for the Death of a beloved Brother , and may likewise serve at the Decease of any other faithful Friend . A Friend ( saith King Solomon ) loveth at all times , and a Brother is born for adversity , Prov. 17. 17. Friendship which is begotten by the outward form , or any other sinister and by-respect , liveth no longer than that ground of affection : but nature is stronger than our election can be ; and Religion obligeth far more than both . O how great then is my loss of my dearest Brother , in whom both excellency of Feature , nearness of blood , and a gracious conversation conspired together to render him matchless ! To me he was a Friend but now to the Grave : and what loss can be greater than the loss of a Friend ? To me he was a Brother , but now to the Worms : And what loss can be more deplorable than the loss of a Brother ? But to me he was yet more : he was a Friend in his Love and courtesies , a Brother by his blood , yea and an instructer , a teacher of Religion and goodness : And yet nor love , nor blood , nor Religion could preserve him mine . O what Sorrows do accompany all things transitory ! His love could not die , but his body could : And so I am deprived of the Society of my Brother , because my Brother was subject to Corruption . But is this the adversity for which he was born , according to King Solomon ? Did the Wise Man intend that a Brother is born to bring Adversity ? Or rather to comfort us in the time of Adversity ? Had he been a cause of my least disturbance while he was living , he would have eased my grief by grieving himself . He would have comforted me in the time of trouble , had he lived to see my grievous mourning . But now alas I am left to lament alone ; and so much the more for the want of his comfort . I now must grieve for him who was my joy : and my laments and my griefs increase the higher , because for his sake they arise who cannot allay them . Had we lived in hatred , his death peradventure might have been my Comfort . Had we loved but slightly , a tear or two I might have thought enough to pay at his Funeral . But our Love was firm , it was strong , yea strong as death ; and who then can blame me if my sorrows in some measure keep pace with my love ? O what tie can be so great as that of affection ? What love so great as of a Brother and Sister ? And yet so vain is Man , so frail are Mortals , that either our affection or our persons must have a divorce . Had my deceased Brother forgotten the tie and bond of nature , and in his life , had he turned his love into hatred ; yet his fault ought not to have lessened my Love , to which both Nature and Religion did strongly oblige me . Had he loved me but coldly and faintly , as divers do ; yet I ought to have warmed his affection with the fervency of mine . But oh , he dearly loved , he cordially affected me : and yet his love and his affection could not prolong his life . Had my Brother and I been Idolaters together , I might have believed that that sin had slain my Brother . But as our Love was constant , so our Religion was undefiled : yea the strength of our Love was founded on the purity of our Religion ; and yet he hath payed his debt to Nature . The Lord did threaten to set the Egyptians against the Egyptians , and that they should fight every one against his Brother , Is. 19. 2. Those Egyptians were heathens , and Enemies to the Church ; but my Brother and I were united both in the Profession and the Love of Christianity : and yet through our sins I fear that even we destroy each other . My sins are partly punished in his death : and his death hath given me so deep a wound , that peradventure I shall not long survive him . Our love was so entire , that methink's I could willingly sleep with him in his Grave : for while I live , my breast is but his walking monument . Such love as ours did not always possess the hearts of some as nearly allyed ? which maketh me sigh to think that ever there were any which had layen successively in the self same womb , and yet did not joyn in the unity of affection . Methinks the complaint of the Church may be part of an Elegy upon my deceased brother ; for with her I may cry out , and that justly too ; The good man is perished out of the earth . But neither can I say that he was a Jew in supplanting ; or an enemy to the Church , lying in wait for blood . What secret Devil did guide both the tongue and the hand of Joab , when under the colour of friendship he asked Amasa , Art thou in health , my brother ? And took him by the beard with the right hand to kiss him , 2. Sam. 20. 9. and yet even at that time smote him with his sword in the fifth ribb , and shed out his bowels to the ground that he died ? v. 10. What cursed fiend did guide the tongue of that wicked miscreant whom the Psalmist chargeth thus , and saith , Thou si●…test and speaketh against thy brother ; thou slanderest thine own mothers son , Psal. 50. 20. Had my brother either supplanted me , or hunted me with a net , or sought to slay me , or slandered me with his tongue , then I might peradventure have saved this great expence of my Tears . But he was always so good a Brother , that I could never justly charge him with the least discourtesie . O no , we took sweet Counsel together , and walked unto the House of God in company , Psal. 55. 14. I may say of him as Nehemiah spake of Hanani the Ruler of the Pallace , He was a faithful man , and feared God above many , Neh. 7. 2. His blood was near to me ; but his Soul was nearer . His person I loved , as I was prompted to it by Nature : But his inner man I more zealously affected , to which I was allured by his gracious endowments , yet neither his Counsel , nor his society , nor his fidelity , nor his Religion could preserve him from the sentence of a temporal death . O what would I not do to call him back again ? What would I not give to have him restored to life again ? But all that I can either do or give , cannot perswade his Soul to return back to its Prison . Well then , seeing that I cannot fetch him from the Grave , I will yet send up my sighs towards the place where he is blessed . This I may do without any check either of reason , or religion . It was a curse which God did inflict upon Jehojakim for his sins , That they should not lament for him , saying , Ah my Brother , Jer. 22. 17 , 18. But on the contrary , when Deborah ( though she was but Rebekah's Nurse ) was buried beneath Bethel under an Oak , the name of it was called Allon-Bachuth , the Oak of weeping , Gen. 35. 8. When the enemies of David were visited by sickness , he behaved himself as though they had been his Friends , or his Brethren : Yea he bowed down heavily , as one that mo●…rneth for his Mother , Ps. 35. 14. But he who now is dead was not my enemy , but my friend , yea and no common friend , but a Brother : yea , and not a Brother in the flesh so much as in affection , even as dear as a Mother . Why then should I not sorrow for the loss of such a Brother ? I will grieve , I will lament when I remember the Love , and the co●…tesies which he shewed unto me ; and I will speak in the language of the Church to Christ , and say , O thou that wert my Brother , that sucked the breasts of my Mother , when I should find thee without , I would kiss thee ; yet I should not be despised , Cant. 8. 1. I will lament him as David did Saul and Jonathan , and say , the Beauty of Israel is dead , 2 Sam. 1 19. he was lovely and pleasant in his life , ver . 23. I am distressed for thee , my Brother ; very pleasant hast thou been unto me ; thy love to me was wonderful , passing the love of Women , v. 26. But what advantage to the dead are the tears of the living ? Can my sighs inspire life into his bosom ? Can a draught of my tears fetch him back again to life ? O no : 't is this , 't is this therefore that doth heighten and increase my sorrows , even that my tears cannot recover him whom I lament . But cease , sond woman , cease thy sobbs and cryes of discontent . By the extremity of thy passion thou mayest hasten to his Grave : yet if thou murderest thy self with excessive sorrow , thy soul may be deprived of the society of his . 'T is true indeed ; 't is most true . Little can I expect to come to heaven , if I violently force my self from the earth . Why then do I take on , as if I either suspected his happiness , or doubted of following him ? What comfort can it bring to his body of earth , to have it cabined in the Grave with his dispersing ashes ? The dust of both of us may mix in the vault , and yet no joy arise to our sensless ashes . If his earth was that which drew mine affection , I see my fondness in the corruption of that Earth : but if his gracious soul was the object of my love , I must strive to come where that surviveth . To heaven he 's gone , and to heaven I 'll hasten : and because I will go the surest way , I will walk in those paths which faith and patience shall direct me in . I will no more disturb the peace of my mind , since that cannot help me to the company of him . Weep indeed I do ; I am enforced unto it : 't is the law of nature ; 't is an act of necessity ; I cannot avoid it . Yet , though I weep , I will labour for content : and since my God ( as I undoubtedly believe ) hath been pleased to crown my brother with glory ; I will beseech him to comfort me here with his grace . I will not immoderately weep , lest I injure my self : I will not weep without hope , lest I offend my Maker : but that I may weep as I should , and hope as I ought , and live as I am required , I will humble my self at the feet of him to whom my brother is gone . Put on Mourning Apparel . Sermon III. ECCLES . 7. 2. It is better to go to the House of Mourning , then to the House of feasting : for that is the end of all Men , and the living will lay it to his heart . IT is evident , that in this Verse that I have now read to you , the Wise man speaks of such a mourning , as is occasioned by the Death of friends . And he saith of that Mourning , that it is better than to be in the House of Feasting . That he speaks of such a mourning , appears by that which followeth : First , he saith that this is the end of all men , he speaks therefore of such a mourning , as is upon the end of men , upon the departure of men out of this World : And Secondly , he saith , the living will lay it to his heart : He speaks of such an end of Men , as is opposite to the life of Men. In a word , By the House of mourning , he meaneth a house wherein some one is dead , which giveth occasion to the parties that dwell there , of sorrow and mourning for their departed friend . It is better to go to such a house . By the House of feasting , he meaneth not only such a house wherein there is feasting , but also all manner of abundance : As commonly Men shew their wealth in Feasting . By the end of all men , he meaneth such an end of a man as that he ceaseth to be as he was upon earth , and ceaseth to do as he did upon Earth . By laying to heart , he meaneth such a serious considering , and pondering , and discussing of every thing , as they may bring it to some use , may draw some Fruit , and benefit out of it to themselves . So that the sum and substance of the words is thus much ; It is a better thing for a Man to be conversant about the thoughts of death , and to take hold of all occasions that may bring the serious consideration thereof into his heart , than to delight himself in those worldly pleasures , and sensual delights , wherein for the most part men spend their lives . The words consist of a Proposition ; And a proof or confirmation of that Proposition . The Proposition . It is better to go to the House of Mourning , than to go to the house of Feasting . The Confirmation or proof of it , is double : First , Because this is the end of all Men : Secondly , Because the living will lay it to his heart . In the former , he calleth the House wherein any one dies , the House of Mourning . It is better to go to the House of Mourning . Where you see ; That the Death of Men with whom we live , is a just occasion of Mourning to some . The holy Ghost would not have described the House wherein a man dies in this manner , if there were not some equity and justice in mourning upon such an occasion . For he speaks not here ( as I conceive ) only with reference , and respect to the common Custom of natural and worldly Men ; but with respect to the natural disposition and affection , that is in the heart of man , and the equity of the thing . There should be visible signs of Mourning , and there is in it a just occasion , when men are taken away by death . When Sarah died , the text saith , that Abraham came to Mourn for Sarah , and to weep for her , Gen. 23. 2. And Esau , when he speaks of the death of his Father Isaac , he calleth the time of his death , the time of Mourning , the days of Mourning for my Father are at hand , Gen. 27. 41. So Joseph when his Father was dead , it is said that he mourned for his Father seven days , Gen. 50. 10. When Samuel was dead , all the Israelites were gathered together , and lamented him , 2 Sam. 25. 1. When Josiah was dead , there was such a great lamentation for him , that it became a pattern of excessive mourning ; In that day there shall be a great mourning in Jerusalem , as the mourning of Hadadrimmon in the Valley of Megiddon , zach . 12. 10. Our Saviour Christ when he looked upon Lazarus , he wept , because he was dead . And those Ephesians , this was it that broke their hearts , they sorrowed most of all for the words which St. Paul Spake , that they should see his face no more , Acts 20. 38. We come now to the proof of the point , why going to the House of Mourning , taking these occasions to affect our hearts , is better than to go to the House of Feasting , than to take occasions of delighting our selves in outward things . What 's the reason ? It is double . First , This is the end of all men . What is the end of all men ? The House of Mourning . That which he meaneth by the House of Mourning here , is th●…●…ch he calleth the end of all men , that which putte●…h an end to all men , and to their actions upon earth , and that is Death . So that the main point , that in this place the wise man intendeth , is but thus much , I will deliver it in the very words of the Text , we need not vary from them at all . Death is the end of all Men. But here it will be objected ; We find some men that did not die . It is said of Enoch , that he was translated , that he should not see death , Heb. 11. 5. And of Elijah , that he went up by a whirl-wind into heaven in a chariot of fire , 2 King. 2. 11. These men did not die . To this , I answer briefly , Particular and extraordinary examples , do not frustrate general rules : God may sometimes dispense with some particular men , and yet the rule remain firm . I say it may be so . But secondly we answer , They had that that was in stead of Death to them , some change , though they did not die after the manner of other men . So at the end of the world , it is said , that those that are alive shall be caught up and changed , in the twinkling of an eye ; there shall be a sudden , and almost undiscernable , unperceivable change , which shall be to them in stead of death . But it will be objected further ; There is a promise made in Joh. 11. That those that believe shall never die . To this I answer with that common distinction ; There is a twofold death , which the Scripture calleth , the first and the second death : The first death , is the death of the body , that ariseth from a disjunction , and separation of the body from the soul ; And there is a second death , that ariseth from the dis-junction , and separation of the soul from God. The first death is no death properly , the second Death is that which is truly Death : And so they shall not die . A man may have a body separated from the soul , and yet not his soul separated from God , nor himself from Christ. Who shall separate us from the love of God in Christ ? Neither life , nor death , nor principalities , nor powers , &c. Rom. 8 38. This point also is of use to us , in the death of others . First , to moderate the mourning of Christians for the Death of others . Why ? It is the end of all men , it is that that is the common condition of all men , it should not be too grievous , nor too doleful to any man. We would not have our friends to be in another condition in their birth than others , we would not have them have more fingers , or more members than a man , and would we have them have more days ? Let this serve as a brief touch upon that . Secondly , it teacheth us to make good use of our fellowship while we are together . Not only we may die , but those that are useful to us may die also , let us make good use of one another , while we live therefore . It did sinite the heart of those Ephesians , that they should see the face of Paul no more ; specially above the rest it grieved them , that they should see him no more ; how would it have grieved them , think you , if they had always hardned themselves against his ministry before ? Think with your selves seriously , here is such a Minister , such a Christian friend , that husband and wife , that parent and child , a time of parting will come ; let us make it easie now , by making good use of one another while we live , that when friends are took away , we may have cause to thank God , that we have had communion , and comfort of their fellowship and society , the benefit of their graces , the fruit of their lives : and not sorrow for the want of them by death . Death separates a Man from his Friends . For alas ! Death doth not only part a mans body and soul , a mans self and his wealth , but it parteth a man from his friends , from all his worldly acquaintance , from all those that he took delight in upon earth : Death makes a separation between husband and wife : see it in Abraham and Sarah , though Abraham loved Sarah dearly , yet Death parted them , Let me have a place to bury my Dead out of my sight , Gen. 23. It parteth Father and Child , how unwilling soever they be : see it in David and Absolom , Oh Absolom , my son , would God I had died for thee : and Rachel mourned for her Children , and would not be comforted , because they were not . It parteth the Minister and the people : see it in the case of the people of Israels lamenting the death of Samuel ; & in the case of the Ephesians , at the parting of S. Paul , sorrowing especially when they heard they should see his face no more . It parteth those friends who were so united together in love , as if they had but one soul in two bodies ; see it in the separation that was made by death , between David and Jonathan , that were so knit together in their love , that he bewaileth him , Woe is me for my brother Jonathan , 2 Sam. 1. 9. This is necessary consideration for us that live , that we may learn to know how to carry our selves towards our worldly friends , and how to moderate our selves in our enjoyment of these worldly comforts . Look upon every worldly thing as a mortal , as a dying comsort . Look upon Children and friends , as dying comforts . Look upon your estates , as that that hath wings , and will be gone . Look upon your bodies , that now you make so much of , as a thing that must be parted from the soul by death , and that ere long . See what advice the Apostle giveth , 1 Cor. 7. 19. the time is short ( saith he ) therefore let those that marry , be as if they married not : and they that rejoyce , as though they rejoyced not : and they that buy , as though they possessed not : and they that use this world as not abusing it , for the fashion of this world passeth away . When thou accompaniest another to the grave , dost thou conclude thus with thy self the very next time that any death is spoken of , it may be mine ? or , as Saint Peter speaks to Saphira after the death of Ananias , The feet of those that have buried thy husband are at the door , and shall carry thee out also . Again this Doctrine serves to reprove , that sinful laying to heart of the death of others , that is too frequent and common in the world . That is , first , when men with too much fondness , and with too great excess and distemper of affection , look upon their dead friends , as if God could never repair the loss , nor make amends for that he hath done in taking of them away . Rachel mourneth , and will not be comforted . David mourneth , and will scarce be comforted , Oh Absolom , my son , my son , would God I had died for thee . What is all this but to look on friends , rather as Gods than men , as if all sufficiency were included in them only ? Men look on their friends , as Micah did upon his Idol , when they had bereaved him of it , they took away all his comfort and quiet ; You have taken away my Gods ( saith he ) and what have I more , Judg. 8. 24. This now is an ill taking to heart the death of friends , to mourn as men without l●…pe . Secondly , there is taking to heart , and considering of the death of men , but it is an unrighteous considering , and unrighteous judging of the death of others . If men see one die , it may be a violent death , then they conclude , certainly there is some appearent token of Gods judgment on such a one . If they see another die , with some extremity of torment , and vehement pains , certainly there is some apparent evidence of Gods wrath upon this man. If they see another in some great and violent tentation , strugling against many tentations , they conclude presently , certainly such are in a worser case than others . I may say to all these , as Christ said once to those that told him of the eighteen men upon whom the Tower in Siloe fell , think you that they were sinners above all men that dwelt in Hierusalem ? Luke 13. 4. Or rather , as Solomon saith , All things come alike unto all , there is one event to the righteous , and to the wicked , Eccles. 9. 2. Learn to judge righteous judgment , to judge wisely of the death of others , take heed of condemning the generation of the just . But rather , in the last place , Make this use of the death of every one . Doth such a man die by an ordinary sickness , having his understanding , and memory continued to the end ? Doth such a man die in inward peace and comfort , with clear and evident apprehensions of Gods love , so that he can with Simeon say , Lord , now lettest thou thy servant depart in peace ? Luke 2. 29. What use shouldest thou that livest make of this now ? Certainly , let the sweetness of their death , make thee in love with the goodness of their lives . That is the only way to a happy death , to a comfortable end indeed , the leading of a fruitful and profitable life . The main business that a man hath to do , is to make sure of himself in this life . It was the question that Saint Austin made to those that told him of a violent death that seized upon one . But how did he live ? ( saith he . ) He made no matter how he went out , but how he carried himself in the world . And truly this is the great Question , that every man should put to his soul. I must out of the world , how have I lived when I was in the world ? had GOD any glory by me ? had men any good by me ? have I furthered my account against the day reckoning , that I may give it up with joy . But now he is Dead , wherefore should I Fast ? Sermon IV. 2 SAM . xii . 23. But now he is dead , wherefore should I fast ? can I bring him back again ? I shall go to him , but he shall not return to me . HEre you have a large Description of that incomparable Love which our princely Prophet David , that good King of Israel , did bear towards his Son , who was no sooner visited with sickness , but that his most loving , tender and indulgent Father made earnest supplication and Prayer unto Almighty God , the only Physician both of Soul and Body , to restore him to his wonted Health again ; which when he saw how that it could not be gained , like one in a trance presently fell down upon the ground , where he ( so long as his innocent Child could move ) did lye both night and day ; ever fasting , weeping , and crying out most lamentably , as it is evident , ver . 16. saying , O who , who shall deliver this poor Soul from the cruel jaws of all-devouring Death ? Wherefore , so soon as the Elders did behold him , being moved to pity , they came like good loving Neighbours unto him , with wet-shot Eyes , and desired him by all means possible to rise up from the ground , and not to take it so much to heart : But for all that , they could not prevail , he would not leave his low and lamentable Lodging , so long as his poor sick Child was alive : Niobe-like , he wept still , and would not be comforted . He had ( as St. Bernard makes mention ) a Week of Sorrows : When he saw his sweet Child , that poor Infant , still panting and striving for Death , unto which he was so soon sentenced , he could not refrain from Tears , and leave off sorrowing , as you may see by this his mournful Elegy : But as soon as the Child was dead , when it had paid that debt which we must all , and we know not how soon , being only certain in uncertainty ; then he could rise from the ground , change his Cloaths , wash his Hands , and break his long Fast : Whereupon his Servants , as soon as it did arrive unto their knowledge , ver . 21. began to expostulate , and say unto him , What thing is this that thou dost ? Thou didst fast and weep for the sick Child , so long as it was alive ; but now it being dead , thou canst leave off all doleful Lamentations , and rise and eat : 'T is true , ( saith he ) I could not do so before , seeing it did strive so for death ; but now I can , and this is my reason : For now he is dead . In these words , as they distribute themselves you have these three following Circumstances , regardable . First , A serious Consideration ; But now he is dead . Secondly , An acknowledgment of his own Imbecillity and weakness , Can I bring him back again ? And then , Thirdly , and lastly , His Confidence ; I shall go to him , &c. But now he is dead , &c. Now of these in their order severally : And First of that serious Consideration which King David took , when that his sweet Child was dead , which every one ought to do , and that was , Why shall I fast any longer ? Why shall I weep , and cry thus mournfully both day and night , seeing he is dead and gone ? No , I will not do it ; for if I should , it would not bring him again , it would not revive , but still add more grief unto my fable thoughts , which are too grievous and sorrowful for me a forlorn creature to endure . But now for the better adavancement of your knowledge , and the better managing of my discourse , you may with me consider these four following particulars , which ( as it is most requisite and necessary ) are to be treated of severally . First , The person fasting and mourning . Secondly , The person mourned for . Thirdly , The manner of his Mourning : And then , Fourthly and lastly , The Reason which he gives why he doth not continue ( after the death of his dear Child ) any longer in that doleful condition . Now the very first in this Tragical Chorus is King David , that sweet Singer of Israel , who was so loving and tender-hearted , that he could not forbear to sympathize , condole , and to have a natural compassion on all , as his own words give warrant , Psal. 35. 13. For , saith he there , As soon as I perceived that my neighbours grew sick , I could not refrain my self from mourning , but cloathed my self with Sackcloath , and humbled my soul with fasting ; which are the Ensigns of Sorrow , or as some say , the Weapons of Repentance . To mourn for the Sick , is both natural , commendable , and profitable ; and therefore , says the Poet. Est quaedam flere Voluptas : That there is much pleasure in Mourning : it still disburdens the heart , by opening its sluces , and dischargeth Conchas in canales , Cisterns into Conduit-pipes , which run like Rivers of water , Psal. 119. 136. And therefore , says holy David , Mine eyes gush out with rivers of water : It was an usual custom in this good King , to fast , pray , and mourn continually for all persons under affliction , whether of Mind , Body , or estate : And therefore , think you , was it possible that his merciful eyes should not be eclipsed with tears , when he took his Farewell of his sweet Babe , which his eyes could never behold again , until that he himself did pass into the low Chambers of death ? Seven days ( like Job in his troubles ) he turned and tossed himself upon the ground , still crying out most mournfully , as one utterly undone for his Son , expecting always that God almighty would be favourable and gracious unto him , and grant his Son a longer life : but when he saw that he would not be treated to prolong his days upon earth , resolved fully with himself to leave off his sorrowing , and to say with patient Job , The Lord giveth , and the Lord hath taken away , blessed be the Name of the Lord , Job 1. 21. The Lord gave me my Child , and now hath he taken him away from me again , therefore why should I any longer fast and mourn ? why should I weep and sigh thus bitterly ; yea and why should I , even I feeble Creature ( whose Life is but a vapour , a very moment ) lay it thus to heart , and take on thus sadly ? Can I bring him back again ? No , I shall go to him , but he shall not return to me . Job I say , in all his cruel troubles , could not be more patient , than this princely Prophet was here . This his serious consideration doth not only bespeak him to be religious , wise and patient ; but also to be most holy . Job , although a very patient man , never could nor would do thus ; but cursed even the day wherein he was born , Job 3. 3. saying . Let the day perish wherein I was born , and the night wherein it was said , There is a Man-child conceived . Yet further , if that you do but look upon this princely Prophet and good King , in his Obsequies for his Son Absolom , you will find him no otherwise affected , than he was for this poor Infant , as it is made manifest , 2 Sam. 18. 33. Oh! Absolom , Absolom ( faith he there by way of Epizeuxis when that the sad tidings concerning the death of his well-beloved son had arrived unto his kdowledg ) I would to God that I had given up the Ghost , and died for thee ; yea even for thee , my Son , Absalom , my Son , Absalom ; Oh! Absalom , my Son , my Son ! As soon as he perceived Cushi to draw near unto him , ver . 32. then , yea even then he had an Earthquake in his Soul , his faculties were all set on fire , and when that the sad sorrowful news was told him of his dearly beloved Sons death , then in a rage he put all out of the Room where he was , and fell upon his knees with wet-shod Eyes , still wringing his hands , and wishing heartily that God had been pleased to take him instead of his son Absalom , that precious Jewel of his . I say that Abraham the Father of the Faithful , could not have taken it out worse ; he could not have been more sorrowful , if that his dear Son Isaac had been offered ; nor our old Grandsire Adam , the Father of the Living , for his slain Son Abel , than holy David that good King of Israel did here for these two Sons of his ; but especially for Absalom . 'T is true , so long as the sweet Babe was alive , still striving and strugling in his sight daily and hourly for Death , which ( like that Serpent Regulus ) by no Charms can be charmed ; he took on most grievously : but when he had yielded up the Ghost , when Death , Gods special Bailiff , had arrested him with a Habeas Corpus , then he could leave off sorrowing , and resolve fully with himself to fast no longer . So long as it was alive ( saith he in the former Verse ) I had hopes that God would hear my Prayer , be gracious unto me , and prolong his days here with me in this habitable Orb , but now it hath pleased almighty God to take unto himself my dear Child out of this miserable world , wherefore should I fast ? wherefore should I take on thus sadly , being all is in vain ? No , I will not do it , I will not be guilty of such a great Offence : for now he is dead , wherefore should , &c. Daniel that holy Prophet was of such a tender disposition , that he wept and mourned full three weeks together , not suffering himself to eat any pleasant thing , Dan. 10. 2. Esau wept for the loss of his Blessing ; and Joash for Elisha being ready to die . Job wept and mourn'd for such as were in sorrow , trouble or any other adversity , and for his own afflictions ; and so did Isaiah , with the good Prophet Jeremiah for the misery of the Israelites to come , Jer. 13. Naomi wept and mourn'd most dolefully departing from her Country , and so did Nehemiah for Jerusalem's misery . Elisha did mourn and weep bitterly seeing the evil which Hazael should do to the Israelites Children ; and so did the Women for their harmless Children slain by Herod , Luk. 23. 28. Insomuch that their cry penetrating the clouds , and knocking at Heavens gate , did enter into the ears of the Lord of Hosts . And to preceed : Abraham mourned and wept bitterly for his Wife being deceased : Abigail for Uriah her loving husband : David for Saul , Abner and Jonathan ; the Egyptians for Jacob seven days ; Jacob for Joseph supposing him dead ; Joseph for Jacob being dead ; Jeremiah for Josiah with great Lementation , and the Israelites for Moses and Aaron thirty days . But holy David here ( in my Text ) took a better course ; who ( as soon as his child was departed ) left off sorrowing , saying , Now he is dead , wherefore should I mourn ? &c. St. Paul in his Epistle to the Romans , bids us weep with them that weep , Rom. 12. 15. And for the dead , 1 Thess. 4. 13. but not as others sorrow , which have no hope . We must not weep and mourn immoderately , lest with Samuel we be reproved , when he lamented overmuch for Saul : but moderately , as St. Paul that blessed Apostle did for Epaphroditus , Phil. 2. 27. They mourn moderately , do nothing contrary to the Word of God : For Almighty God , by whom Death is inflicted , would have the nature thereof to be such , that it should bring Tears and sorrow , not only unto them which die ; but unto those also of whom they that die are beloved . Who ( but a man of a stony heart , in the mourning Troop accompanying his loving Neighbours deceased Son unto his Grave , dying in the Spring of his Youth , even at that Age when he was most able to comfort his dearest Friends , even her that brought him into the World , or in the Winter of her Widowhood , when she did most want him ) could refrain from mourning and weeping ? Children are walking Images of their tender Parents , even Flesh of their Flesh , and Bone of their Bone , the Wealth of the poor man , and the Honour of the Rich ; it must then be one step unto Weeping Cross , when any Parents lose their Children . St. Ambrose in his book concerning Naboth , ch . 5. makes mention of a Tragical Accident : How that in his time there was a poor man , in extream necessity , constrained to sell one of his Sons in perpetual Bondage , that he might hereby save the rest from a present Famine ; who calling all his dear Children unto him , and beholding them as Olive Branches round about his Table , could not resolve which he might best spare ; his eldest Son was the strength of his Youth , even he that called him first Father , and therefore not willing to part with him ; his youngest Boy was the Nest-chick , the dearly beloved of his mother , and therefore not willing to part with him ; a third most resembled his Progenitors , having his Fathers Bill , and his mothers eye , therefore not willing by any means to part with him ; one was more loving than the rest , and another more Diligent ; so that the good Father in conclusion among so many , could not afford to part with any . Nay , it is almost Death to some , to part with any of their Children , but for a Year or two , although that they go but a little way , and may return when they will : Therefore could David be thought blame-worthy , to mourn for his Child , whom he could not see till he went to him ; but now he is dead , &c. And this brings me now unto the second thing considerable in my Text , which is the Person whom David that good King , wept and mourned for thus dolefully , and that was for his Son , an innocent Babe , who was no sooner born into this miserable World , but visited with a mortal Disease , and so cut off for the Life of Urias in his Infancy . The Life of his Son Ammon was not satisfaction sufficient , nor of his dearly beloved Son Absalom , nor yet the Life of his Son Adonijah , but also this poor harmless Creature , must suffer together with them ; now he is dead : It is enacted by Almighty God , in the high Court of Parliament in the Kingdom of Heaven , unto all men , that they shall once Die ; and therefore says , David , Psalm 89. 48. What man is he that liveth , and shall not see death ? Shall he deliver his Soul from the Hand of the Grave ? There are two sorts of Deaths ; Corporal , which is either natural or violent ; or Eternal Death , which is called a Spiritual Death , or the second Death . The first ( being only a Separation of the Soul from the Body , with all the evils that attend thereon ) this sweet Child suffered . Death is like an Archer , making man his Butt , who when he shooteth , pierceth in this manner following : In shooting over us , he wounds our Ancestors ; behind us , our Servants ; on our right hand , our Wives and Children ; on our left hand our Friends ; and in the midst our selves ; so that as St. Paul says , Heb. 9. 27. No one can escape him : So that you may see as Job saith , man's time is appointed , his months determined , and his days ( which are but few upon Earth ) numbered ; yea , and ( as our Saviour Christ says ) his very last hour is limited : He was made of the mould of the Earth , and therefore thither shall he return ; and as all have one entrance into Life , the like going out shall they have to death : Naked came we into this most miserable World , and naked shall we return again . If Adam had not eaten of the forbidden Fruit , we had never known what Sin had been , and so by consequence Death ; which is a thing that now cannot by any means be avoided , before that we knew what sin was , we had strong Houses : But ever since , God let 's us dwell in thatch'd Cottages , and clay Walls ; every Disease like a storm is ready to totter us down . In old time , men us'd to live long ; but now many are thrust out of house and harbour , at less than an hours warning ; yea , and even in their infancy , at their first coming into the world ; as this poor innocent Child was ; and not only for their own faults , for their own transgressions , but for their Parents . In the Third of Gen. you may find mans Exodus , and that is , thou shalt die . Ever since Old Adam , our great , great , great Grandfather , neglected his Duty towards God , Death the lodge of all mens lives , comes with insensible degrees upon the sons of men ; it 's impartial hand is always destroying ; no Wisdom can appease , no Policy can prevent , nor any earthly Riches redeem us from the Grave ; semel aut bis morimur omnes , some once , some twice , we must all die ; we have an old Statute for it , that this earthly Tabernacle must suffer corruption , and therefore the Poet sings sweetly ; Post hominem vermis , post vermen foetor , & horror ; Sic in non hominem vertitur omnis homo . As man came from the Earth , so thither shall he return , and become a habitation and food for Worms . If any had been exempted from the fatal and general sentence of Death , then ( without all question ) our most blessed Saviour , and Redeemer Jesus Christ had been ; who ( for our Sins , and for our insufferable Iniquities ) suffer'd the sharpest death imaginable , even to die upon the Cross ; who was equal to the Father touching his God-head : Now , seeing that this ever blessed Virgins Son , Lion of the Tribe of Judah , and harmless Lamb of God , did suffer an ignominious Death , to redeem us from Eternal Death ; let not us be unwilling for our own good , to lay down our lives , and to part ( without sorrow and grief ) with our dearest Friend , or Relation ; but rather let us take up a full resolution , when any of our Friends , although never so near and dear unto us , be departed , and say with David , now he is dead , now he ceaseth to breath , and now he hath taken a farewell of the Elements , wherefore should I fast ? Can I bring him back again ? Good Christians can with patience embrace this Life , yet in their best meditations they do commonly wish for Death ; they honour all that contemns it , but cannot endure , or heartily love any that is afraid of it ; this makes many naturally love a Souldier , and honour those tattered , and contemptible Regiments , that will die at the command of a Sergeant . For a Pagan there may be some motives to be in love with Life , for a Christian to be amazed at Death ; I see not how he can escape this dilemma that is too sensible of this Life or careless of the Life to come . If a Wife put forth her Child to Nurse , and the Nurse having kept it long enough , she taketh it home again ; can the Nurse or any other have any cause to complain ? so the cause stands between God , and our Souls , If God ( having inspired into these mortal Bodies of ours , that which is immortal ) come , and take it to himself , lest it should come to harm ; can any one have any reason to Complain ? As seed ▪ unless sown in the Ground , cannot bring forth , so we until that Death come , and we be laid in the Ground cannot expect our consummation and bliss with Gods Saints in his Kingdom of Glory . Death freeth the godly from the Tyranny of Satan , from Sin , from the World , from the Flesh , and from eternal Damnation , placing them with Christ for evermore in Heaven , the Center of all good wishes , where instead of Earthly Bodies , they shall be cloathed with unspeakable Glory ; and all this holy David was not Ignorant of , which made him ( as soon as his dearly beloved Son had taken his Farewell of this inferior Orb ) say , Wherefore should I fast ? seeing my Child , yea , my precious Jewel , has changed his Life out of a miserable world , into a Kingdom where pleasures ineffable are to be had for evermore ; but now , &c. And this brings me now unto the Third thing considered in my Text , which is the manner of his mourning , and that was how he spun away his time in weeping , fasting , and praying for his dear child so long as he was alive ; he did not as Priamus did for his Son Hector , Fast , Weep , and Pray after his Death , or as many do now adays , only in outward shew , altering their Garments . No , his was far otherwise , it was real , true , and hearty sorrow , not countenanced in the least with a heavy look or with a solemn sigh blown from deceitful lungs . No , his was a Weeping , Watching , Mourning , and Fasting Grief ; he was sequestered from all Worldly contentment , imprisoning his Body from all the pleasures of this mortal Life , ever making his bed to swim , and watering his couch with tears . He mourned as one for his only Son , eating ashes like Bread , and mingling his Drink with weeping ; still weeping , wailing , and crying as one that had parted with his dear Mother , Psalm 35. 14. or as a virgin girded with sack-cloath for the husband of her youth , Joel 11. 8. Nature ( being we are Members of one Body , thinking the mishap of other men to be our own , through the mutual compassion of Christ's Body ) makes us desirous to live together so long as is possible ; therefore was it possible for David to refrain from tears , when he took his farewel of one Child , part of his own Body ? No , he could not forbear crying , until he began to consider with himself that he was dead , and that the Death of the Saints is precious in the sight of the Lord , and the day thereof better to them , than the day of their birth ▪ being then ( and not before , as Saint John Says , Revel . 14. 13. ) they rest from their labour ; then , yea then , and not before , he could rise , change his cloaths , wash his hands , and break his fast . Now such ( I say ) if they will mourn , ought to be your manner , that is , so long as your friends are visited with Sickness , they ought to sympathize , condole , and have a fellow-feeling of their Maladies , ever providing to your power , all good means for their Health , and Recovery , and for good looking to them , in the time of their weakness ; yea , you must pray for them , and use all lawful and good means possible for their ease , and succour ; so long as it shall please God , to continue them with you in that sorrowful condition ; but then , as soon as it shall please Almighty God to call any of your Relations from you ( although never so near , and dear unto you ; yea , although he be the staff of your Life , and your only Joy , and Comfort ) you ought to refrain from tea●…s , and immoderate mourning ; cheering up your selves , and resolving fully in your mind as holy David did here , lest that you displease the Creator , and Preserver both of our Souls and Bodies , saying , Now he is dead , &c. for there is a time to Mourn , and a time to Rejoice , I took on ( saith he ) most sadly in the former verse , so long as he was alive , because I thought still that God would restore him to his Health again , and grant him a longer time to stay with me his loving Father , but now , seeing that it cannot be obtained , I 'll 〈◊〉 my self no more , for now he is dead , dead , dead ; now he is dead and gone , now he is past calling back again , wherefore , or to what end should I fast , can I bring him back again ? And thus much concerning the manner of David's Mourning for his Son ; wherefore that which shall have the next place in my discourse , is concerning the reason this Princely Prophet , and good King gave , why he would not continue any longer in his sorrowful condition , and that is , Can I bring him back again ? can I revive him ? can I put life into him ? No , it is beyond my Skill , to add one Moment to any mans life , I can neither call him back , nor go to him my self , now he is dead , and gone , all the world cannot save him alive , I must follow him , but he shall not return to me . Here you may see an acknowledgment of his own imbecillity , & weakness in recovering his dead Child , can I bring him back again ? It hath been experienced , and found possible for a man , from the ashes of a Plant , to revive the Plant , and from its cinder to recall it to its stalk , and leaves again , but to call those that are ascended up to Heaven , or descended into the world of Damned Souls , is far beyond the power of Man ; Abraham being full of faith as it is Evident , Heb. 11. 19. having commanded that his son Isaac should be offered , thought that God would raise him up again from the dead : therefore , why did not David hope the same , the reason , as Peter observes , upon this place in my Text , is diverse . Abraham had the promise concerning his Son Isaac , he knew that God would do whatsoever he desired , rather than his promise should not be fulfilled , therefore he came with a willing mind unto that offering : but David had not such promises concerning this his dearly beloved Son , but rather a threatning , seeing he was ready to die , or just newly dead ; wherefore being not encouraged in the least ( his own Conscience telling him , how it was Impossible , unless God the efficient cause of our Life , by whom we live , move , and have our being , would restore him to Life again ) fully ●…esolved with himself to leave off sorrowing , and to prepare himself to go to him , seeing he was not to return ; But now , &c. and this brings me unto the last thing considered , and that was his confidence how he should follow , &c. Here you may see how that David did not doubt in the least , but that his sweet Babe was ascended up to Heaven , which is far beyond thought , and glorious beyond report , and that he himself should follow quickly after ; some are of opinion , and will not stick to maintain their damnable doctrine with devilish Arguments , that Infants dying unbaptiz'd are not capable of salvation ; which is as false as God is true , else , what became of those Children of Bethlehem and in the coasts thereof , from two years old , and under , among whom questionless some were uncircumsized or not baptized , when Murthered by bloody Herod , who would not suffer the King of Heaven , and Earth , and the whole World , to Reign in Jury , certainly their condition is very good , for although he had power to hurt their innocent Bodies , yet he had not power to hurt their poor harmless Souls , being hid with Christ Jesus , that sinless Babe , in God. Our Saviour seems to have a special love for Children above all other , which made him say in his holy Gospel , suffer the little Children to come unto me , and forbid them not , for of such is the Kingdom of Heaven , Matth. 10. 14. Now David knowing no less , might well believe that his Child was received into Heaven . O blessed Babe , which came to the wished Haven without any Tempest ; enjoying the comforts of another Life , before thou knew the cruel miseries of this Life , having thy head crowned with happiness , before thou wert covered with hair ; thy dear Father ( although a King ) could never have pleasur'd thee in this vail of misery , as thou art now in the Kingdom of Heaven , where Likewise now the Father is . But now he is dead , so that you may see David's shall go , came at last to is gone . The life , and spirit of all our actions is the Resurrection , and stable apprehension ; that our ashes shall enjoy the fruit of our pious Endeavours ; without this all Religion is a fallacy : how shall the dead arise ? is no question of a true Christians Faith. Job was ever confident that our estranged , and divided Ashes should unite again , that our separated dust after so many pilgrimages , and transformations into the parts of Minerals , Plants , Animals , Elements , should at the voice of God return into their Primitive shapes , and joyn again to make up their primary , and predestinate forms ; as it is evident by his own words ; for , saith he , I know that my Redeemer liveth , and that he shall stand at the latter day upon the earth ; and tho●…gh after my skin worms destroy this Body , yet in my flesh shall I see God ; whom I shall see for my self , and mine eyes shall behold , and not another , Job 19 , 25 , 26 , 27. ●…hat is made to be Immortal , nature cannot , nor will the voice of God ●…stroy . As at the Creation of the World , all that distinct species that we behold , lay involved in one Mass , till the fruitful voice of God separated this united multitude into its several species ? so at the last day , when those corrupted relicks shall be scattered in the wilderness of forms , and seem to have forgot their proper habits , God by a powerful voice , shall command them back into their proper shapes , and call them out by their single , and individuals ; then shall appear the fertility of Adam , and the Magick of that sperm that hath dilated into so Many millions , seeing our Souls are Immortal , nature cannot , nor will Almighty God destroy ; wherefore David that Princely Prophet and good King knowing this , and being fully perswaded , that his Child was gone to Heaven , and that he should follow ; left off his Doleful mourning , rised from his law , and lamentable lodging , chang'd his cloaths , washed his hands , went to prayer and brake his long fast , ever cheering up himself , knowing that he should quickly follow , as you may see here by his own words read unto you , But now he is dead wherefore should I fast , can I bring him back again ? I shall go to him , but he shall not return to me . The EJACULATION . GOod Lo●… , 〈◊〉 〈◊〉 so 〈◊〉 ●…re is no returning from 〈◊〉 〈◊〉 ? 〈◊〉 assist us by thy divine Grace to improve every 〈◊〉 〈◊〉 Time , before we go down 〈◊〉 the 〈◊〉 , a●…d ●…e seen no more . Is it true tha●… our Dear and Pi●…s Relations that are dead and go●… wi●… never return to us again ? Then let us prepare to follo●… them to an happy Eternity ; Good Lord , now seeing all this is rea●…ytrue , let us live as men and women th●…t have already one foo●… in the Grave , Oh let the death of others shew the 〈◊〉 of our own Bodies and the many Grey-hairs that are here and there upon our head put us in mind of our winding-sheet , and of the day of judgment , which is approaching very swiftly towards every one of us : Let the daily instances of our dying Relations take such a living Impression upon our hearts as may deaden them towards all objects on this side Heaven . Good Lord , let us all be all for Heaven , let all our thoughts be Heavenly thoughts , let all our speeches be Heavenly speeches , and let all our Actions be Heavenly Actions , and let all thine ordinances prove Heavenly ordinances to us , ever drawing up our Hearts from Earth to Heaven , seeing we must quickly return to Dust ; Good Lord , ' it is a vain Imagination for any Man to think that he can be happy without God , who is the Author of all happiness ; or to think that finite and sensual objects can satisfie infinite and spirtual desires ? or to think that Temporal uncertainties are more valuable , and more desirable than an interest in Jesus Christ and Eternal Glory . What Joy ? what inexpressible Joy will a good Conscience afford us , when we come to be arrested by the cold hands of Death , when we come to make our beds in the silent Grave . We must needs confess it is contrary to Reason , and much more inconsistent with Grace , that we should prefer Earth before Heaven ; Yea , there is as little Reason for it , that we should endeavour to grasp so much of the Creature into our hand●… , when as one Death-Gripe will soon cause us to let go our fastest hold of Created Injoyments . Oh! therefore why should we go about to build a nest for our selves among the Stars , when we have seen so many of our dearest A●…quaintance and nearest Relations carried to the Grave before us ; and there made a Feast for the Worms to feed upon : Good Lord , therefore do thou make us to know our End , and the measure of our Days , what it is , that so we may be throughly convinced , how frail we are ; let us remember that we have no continuing City here , and therefore it will be necessary for us to seek one that is to come . Let us not spend our flying Daies in meer Impertinences , but let us look after that Eternal Inheritance which will never fade away . O! let us all improve our Time and Talents for God , that when our Bodies return to the Grave , from whence there is no coming back , our Souls may go to God that gave them . Bury my Dead out of my sight . SERMON V. GEN. xxiij . 4. Give me a possession of a Burying place with you , that I may bury my Dead out of my sight . THis is the conclusion of all Flesh ; they were never so dear before , but they come to be as loathsom and intollerable now . When once the Lines and Picture of Death is drawn over the Fabrick of Man or Woman's Body , ( as it is said here of Sarah ) all their Glory ceaseth , all their good Respect vanisheth away , their best Friends would be fainest rid of them : even Sarah that was so goodly and amiable in Abraham's sight , must now out of his sight , he must bury his dead out of his sight . But Abraham , as the Father of faithful men , and a Pattern to all loving Husbands in all Ages ensuing , doth not this till such time as the dead Sarah groweth noysom to all that look upon her . As long as he could by his Mourning and Lamentation prosecute her without offence to his Eyes , and danger to his Health , he did it : but now the time is come , when Earth must be put to Earth , and Dust must return to Dust. There is no place for the fairest Beauty above Ground , when once God hath taken Life and Breath from it ; it must go to its own Elements , and to the Rock and Pit from whence it was hewen , thither it must return . After he had performed this , perhaps he mourned three or four Days for his Wife ; he knew this Mourning must have an end , he knew that he must commit her to the Ground . Therefore when he had thus moderated himself , as first to shew by his Sorrow that he was a loving Husband , and then to shew in the ceasing of his Sorrow that he was a wise man , and a faithful Christian , He cometh to desire a possession of burial . Give me . What ? A possession of burial . First , A possession . He would have it so conveyed , as no man might make claim of it , but that it should be for him and his for ever . Therefore it was , as it were , a Church-yard that he begged , such a one as was capable , and had sufficient scope and room for his whole Posterity in the time to come ▪ Give me a possession , a burying-place . Here is the end why he would have this Possession . A strange kind of Possession . Behold Abraham ; see how he beginneth to possess the World , by no Land , Pasture , or carable Lordship : The first thing is a Grave . So every Christian must make his Resolution . The first Houshold-stuff that ever Seleucus bought in Babylon was a Sepulchre-stone , a Stone to lay upon him when he was dead ; that he kept in his Garden . Give me a Burying Place to Bury my Dead . Behold , he calleth here Sarah , his Dead , he calleth her not Wife , though it is said after in the Text , that Abraham buried Sarah his Wife ; yet that is in repesct of the time of her life , when they lived together , and in respect of the former Society , and Converse they had , but now he speaks to the point , she is no more his Wife , but his Dead . My Dead . Yet notwithstanding , though she was not Abraham's Wife , yet she was Abraham's Dead . This must teach a Man after he is freed by remaining for the Dead . A Man is bound to lament and sorrow for his Dead , as Abraham did here , to love the Memory of the Dead , to speak well of the Dead , when occasion serveth , to commend them for their Vertues , to use the Friends of the Dead ( as far as is in their power ) with all Courtesie , to be good to the Children of the Dead , to be good to all that come of that Issue for their sakes . Let me bury my Dead . Lastly , it followeth , why he would bury his Dead Out of my sight . A strange thing , Out of my sight . The best Friend in the World cannot endure the sight of a dead Body , it is a gastly sight , especially when it cometh to that dissolution , that the parts begin to have an evil savour and smell , as all have when they are Dead ; then to keep themselves in Life and Health , it is necessary to avoid them , to bury their Dead out of their sight . And what so sweet a sight once to blessed Abraham , as Sarah ? What so sweet a spectacle to the World , as Sarah ? The great Kings of the World , set her as a Parragon , and she came no where but her Beauty enamoured them ; she was a sweet prospect in all Eyes , every Man gaz'd on her with great content , to see the Beauty of God , as in so many lines marked out in the face of Sarah . Yet now she is odious , every Eye that looked upon her before , now winks and cannot endure to look upon her , she must be taken out of sight . Oh bethink your selves of this , you that take pride in this frail Flesh , that prank up your selves , to make you Graceful in every Eye ; you that study to please the Beholders ; you that are the great Minions of the World ; you that when Age beginneth to purle your Faces , begin to redeem your selves with Paintings ; think of this . Mother Sarah the beautifullest Woman in the World , is loathsome to her Husband , her sweetest Friend , when once she is dead . The Funeral Procession . SERMON VI. ECCLES . 12. 5. Man goeth to his long home , and the Mourners go about the streets . ALthough I might in the Kings ( King Solomon's ) name command , yet I will rather in the Preachers ( his other style ) humbly entreat your religious Attention to the last Scene , and Catastrophe of Man's Life , consisting of two Acts , and those very short . 1. The Dead's Pass , he goeth , &c. 2. The Mourners March , they go ab●…ut , &c. Little Children newly born , take in their first Breath with a sigh , and come crying into the World , assoon as they open their Eyes they shed Tears , to help fill up the Vale of Tears , into which they were then brought , and shall be after a short time carried out with a stream of them , running from the Eyes of all their Friends . And if the Prologue and Epilogue be no better , what shall we judge of the Scenes and Acts of the Life of Man , they yield so deep springs of Tears , and such store of Arguments against our abode in this World , that many reading them in the Books of Hegesi●…s the Platonick , presently brake the Prison of their Body , and leaped out of the World into the Grave ; others concluded with Silenus , Optimum non nasci , proximum quam primum mori , that it was simply best never to be born , the next to it to die out of hand , and give the World our salve ▪ and take our vale at once . The dead go directly to their long home , the living fetch a compass and round about : the ●…ermini of which their motions shall be the bounds of my Discourse at this present . Old Men are a kind of Antipodes to young Men ; it is evening with them , when it is morning with these ; it is Autumn in their Bodies , when it is Spring in these : The Spring of the year to decrepit old men , is as the Fall : Summer is Winter to them , and Winter death ; it is no pleasure to them to see the Almond-tree flourish , which is the Prognosticatour ▪ of the Spring , or the Grashopper leap and sing , the Preludium of Summer ; for they now mind not the Almond-tree , but the Cipress ; nor think of the Grashopper , but of the Worm , because they are far on in their way to their long home , and the mourners are already in the streets , marshalling as it were their Troops , and setting all in equipage for their Funeral , no dilectable objects affect their dull and dying Senses , but are rather grievous unto them ; desire faileth because Man goeth to his long home , that is , it doth in the best , and should in all ; for what a preposterous thing were it , for a Man that hath one foot already in the Grave , and is drawing the other after , to desire to cut a cross C●…per , and dance the Mor●…ice ? or for him that is near his eternal Mansion-house , to hanker by the way , and feast and revel it in an Inne . By long home , according to the Chaldee Paraphrase , is here meant the Grave , or the place where our Bodies , or ( to speak more properly our Remains are bestowed and abide till the time of the Resstitution of all things , the place where all meet who lived together , the rendevouze of all our deceased Friends , Allies and Kindred , even as far as Adam : this home may be called a long home , in comparison of our short homes , from which we remove daily , these Houses we change at pleasure , that we cannot : there our Flessi , or our Bones , or at least our Ashes or Dust shall be kept in some place of the Earth or Sea , till the Heavens shall be no more . Job 14. 12. I answer . By Mourners are here meant all that attend the Corps to the Funeral , whether they mourn in truth , or for fashion : and they are said here to go about the Streets , either for the reason alledged by Bonaventure , quia predolore quiescere nequiunt , because they cannot rest for Hearts Grief and Sorrow , or they go about the Streets to call company to the Funeral ; or because they fetch their compass , that they might make a more solemn Procession to the Church or Sepulchre . Among the Romans , the Friends of the deceased hired certain Women whom they called 〈◊〉 , to lament over their dead : for the most part among the Jews this sad task was put upon Widows , for they took it upon themselves , as the words of the Prophet imply , and there were no VVidows to make lamentation , and of the Evangelist also : Acts 9. 39. and the Widows stood by weeping for Dorcas ; and indeed Widows are very proper for this imployment : When a Pot of water is full to the Brim , a little motion makes it run over . Widows , that are Widows indeed , and have lost in their Husbands all the Joy and Comfort of their Life , have their Eyes brim full of Tears , and therefore most easily they overflow . There are but Three things appertaining to Man here . 1. Life . 2. Death . 3. Burial . And see they are all Three in the Text. 1. Man goeth , there is his Life . 2. To his lo●…g home , there is his Death . 3. And the Mourners go about the Streets , there is his Burial described by Pariphrasis . And so I am upon the first Stage . The Doctrine . Man's Life is a Voyage , his Death the term o●… period of this Voyage , his Grave his home , and Mourners his Attendance . The Hour-Glass is running , whether the Preacher proceeds , or makes a pawse , and the Ship is sayling whither it is bound , when we sleep in our Cabbine ; so whether we wake or sleep , move or rest , be busie or idle , mind it , or mind it not , we walk on toward our long home . We are expiring and dying , from the running of the first Sand in the Hour-glass of our life , to the last , from the moment we receive Breath , to the moment that we breath out our last gasp . Thus the Man in my Text goeth , or rather runneth still in his natural Course , that is , every ▪ Man. I need not direct any Man in his Natural Course from Life to Death , every Man knows it , and whether he knowes it or no , he shall accomplish it , the Spiritual Course is more considerable , which is i●…inerarium ad Deum , a Journal to Eternity , a Progress from Earth to Heaven ; this Progress a Man begins at his Regeneration , and in part endeth in his Dissolution by Death , but wholly and fully after his Resurrection ; the way here is Christ ; the viaticum the blessed Sacraments ; the light the Scriptures ; the guides the Ministers of the Word ; the Thieves that lie in wait to rob us of our Spiritual Treasure the Divels ; our convoy the Angels ; our stages several vertues and degrees of Perfection , the City to which we bend our course , Jerusalem that is above , wherein are many Mansions , or eternal houses , I am now come , though long first , to Man's long home , which cannot be described in a short time , and therefore I leap into my last stage , which as you may remember was : The Application of the Text to this sad Occasion . I must now use in the Application of my Text , a method direct contrary to that which I followed in my Explication ; for therein first I shewed you how the natural Man goeth to his long , and the Spiritual to his eternal home ; and after how , and why , and what sort of Mourners went about the Streets lamenting the deceased ; but now I am to speak of the Mourners , who have already finished their circular motion , and then of the direct motion of the Man , the man of quality , the man of worth , the Man of estate and credit , who is already arrived at his long Lete , and now entring into his long home . Touching the Mourners I cannot but take notice of their number and quality ; the number is great we see , yet we see not all who yet are the truest Mourners , pouring out their Souls to God with tears in their private Closets . Illa dolet vere , quae sine teste dolet . Her portion of sorrow like Benjamins , is five times more than any others , whose loss of a Husband , and such a Husband is invaluable . Secondly the quality of the Mourners is not slightly to be passed by , debeter iis religiosa mora ; for , not only great store of ●…he Gentry and Commons , but some also of the Nobility , the chief Officers of the Crown , and Peers of the Realm ; ●…ot Religion only and Learning , but Honour and Justice also hath put on Blacks for him , thereby testifying to all men their joint-respect to him , and miss of him . Let them who have lived in credit die in honour ; let them who in their life time did many good Offices to the dead , after they are dead receive the like Offices from the living . Out of which number , envy it self cannor exempt our deceased Brother . Of whose natural parts perfected by Art and Learning , and his moral much improved by Grace . I shall say nothing by way of Amplification , but this , that nothing can be said of them by way of Amplification . All Rhetorical Exaggeration will prove a diminution of them . In sum , he was a most provident Housholder , loving Husband , indulgent Father , kind Landlord , and liberal Patron . The Night before he changed this Life for a better , after an humble Confession of his Sins ingeneral , and a particular Profession of the Articles of his Belief , in which he had lived , and now was 〈◊〉 to die , he added , I renounce all Popish 〈◊〉 〈◊〉 all Man●… Merits , trusting only upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my Saviour ; and 〈◊〉 〈◊〉 〈◊〉 any other , shall find when he is ●…ying , if not before , that he lea●…eth upon broken Reeds Here after the Benediction of h●…s Wife and Children , being required by me to ease his mind , and declare if any thing lay heavy upon his Conscience ; he answered , nothing he thanked God. He besought all to pray for him , and himself prayed most fervently , that God would enable him patiently to abide his good will and pleasure , and to go through this last and greatest work of saith and Patience ; and the Pangs of Death soon after coming upon him , he fixed his Eyes on Heaven from whence came his help , and to the last gasp , lifted up his hand , as it were , to lay hold on that Crown of Righteousness , which Christ reacheth out to all his Children , who hold out the good sight of Faith to the end . Earth to Earth , and Dust to Dust. SERMON VII . GEN. iij. 19. Dust thou art , and unto dust shalt thou return . THE Remembrance of Death among other Remembrances , is as Bread amongst other 〈◊〉 ; howbeit it is more necessary for the poor thirsty Soul , than Bread for the hungry Body ; for a Man may live many Days without Bread , but the Soul cannot do so without the remembrance of Death : which like that Serpent Regulus , by no Charms can be charmed . And it is the general Opinion of the best and most Holy Writers , That the most perfect Life is a codtinual Meditation of Death . When our blessed Saviour said , If any man will follow me , let him deny himself , and take up his Cross daily . Commanded not that we should bear-upon our Backs that heavy burthen of the Wooden-Cross , but that we should always set Death before our Eyes , making that of the ever blessed Apostle St. Paul , to be our Impress , I die daily . In the Second Book of Kings , it is reckoned , that the good King Josias did cleanse the People from their Altars , Groves , and high Places , where innumerable Idolatries daily encreased : And to amend this ill , he placed there in their stead , Bones , Skulls and Ashes of dead Men. Whose Judgment herein ▪ was very discreet ; for from Man's forgetting of his Beginning and his End , arise his Idolatries ; and so reviving by those Bones the remembrance of what they were before , and what they shall be hereafter , he did make them amend that mischief . Very many , nay , numberless are those Men which adore the Nobleness of their Linage ; and out of a desire that they have , to make good their Descent and beginning , they multiply Coats one upon another , hang up Esc●…cheons , Blazon forth th●…ir Arms , tell you very large Histories of their 〈◊〉 a●…d G●…nealogies , and many times most of ●…em meer Lyes and Fables . The good Prophe●… 〈◊〉 id represent these unto us , in those T●… five young Men which were Besotted and Ravished in beholding the labouring Sun , that glorious Creature , and vast Eye of all the World , whose gentle Heat broodeth upon the Waters , and hatched in Six Days all the World ; which by way of Exposition , signifieth the adoring of the Glory of their Birth . But leaving these to themselves , as silly Fools who glory in the Gold that glisters , God Almighty comes here unto old Adam with a Memorandum of Death , and teacheth him another Lesson , saying , Dust thou art , a●…d unto dust thou shalt return . The end ever hol●…s a correspondence with its beginning ; Naked came I out of my Mother's Womb , and naked shall I return . The Rivers come from the Sea , and thither again they return , and so doth the labouring Sun from the East , and thither it retires again . That Image of Gold , Silver , Brass and Iron , that had its Feet of Earth , must in the end turn to dust . Barak having asked , Where are the Princes of the Nations ? makes answer himself , and saith , The earth hath swallowed them up all ? Now to comment upon this same place , we may make the like question , and give the very self-same Answer , Nonne omnia Pulvis nonne Fabula ? nonne in paucis ossibus memoria eorum conservatur ? The very greatest and famousest of us all , have been , are , and shall be but dust ; and there is no Memorial to be left of us , but a few rotten and stinking Bones . But to proceed , because in Preaching , Plainness is ever counted the best Eloquence . In these words , ( as they offer up themselves unto our consideration ) you may with me , ( as they naturally arise from the express words in m●… Text ) observe these two regardable Circum●…tances . First , How these Morral Bodies of ou●…s are said to be Dust. And then secondly , How they shall return to Mother-Earth from whe●…ce they came . Now of these two in their due order severally . And first of the First , and that is , How we are said to be Dust. Now as for the Walls of Flesh , wherein the Soul doth seem to be immur'd before the Restauration , it is nothing but an Elemental Com●…osition , and a Fabrick th●…t may fall to Ashes : All Flesh is Grass , is not only Metaphorically but Literally true ; for all those Creatures we behold , are but the Herbs of the Field , digested into Flesh in them , or more remotely Carnified in our selves . Nay further , we are what we all abhor . Anthropophagi & Cannibales , Devourers , not only of Men , but of our selves , and that not in Allegory , but a positive Truth ; for all this huge Mass of Flesh which we behold , came in at our Mouths ; yea , this Frame which we look upon , hath been upon our Trenchers : In brief , we have devoured our selves . Man is such a frail , sorry and base Creature , that the good Prophet Jeremy calls him to his own Face thrice Earth at one Breath , saying , O Earth , Earth , Earth , hear the Word of the Lord , Jer : 22. 29. Man is Earth by Procreation , Sustentation , and by Corruption . First , He is Earth by Procreation ; for the first Man is called Adam , that is , red Earth ; Of the dust of the Earth made he Man. Gen. 2. 7. The Patriarch Abraham , acknowledging the baseness of his beginning , said unto the Lord , I am but dust and ashes , Gen. 18. 27. Now Almighty God ( the C●…eator of all things ) made this Earth ( of which he made Man ) of nothing , according to the Text , God created the Heaven and the Earth . He made not this Heaven and Earth of another Heaven and Earth , but he Created both as having nothing , but nothing whereby and wherewith to build this goodly Frame , and so consequently proud Man in respect of his Ma●…rials , is brought unto nothing : And therefore our Princely P●…ophet David says , Psalm 144. 4. That Man is like a thing of nought . Yea ; and to confirm this the better , St. Paul that ever blessed Apostle in his Epistle to the Galatians , says , If any Man seem to himself that he is something , when he is nothing , he deceiveth himself in his imagination , Gal. 6. 3. Adam begat Cain and Abel , Gen. 4. Cain signifieth Possession , Abel Mourning or Vanity ; to teach us that Possessions are but Vanity and vexation of Spirit ; yea , Vanity of Vanities , all vanity , Eccles. 1. 2. And as Adam begat Sons like to himself , so his Sons also Sons like to themselves , of a loathsom Excrement , carried in those Members of the Body which are least honourable , brought forth into the World with intollerable Pain , so vile and so soul , that I shall spare to speak , wanting Epithites whereby to express my self ; only give me leave to Cry out with our Princely Prophet David , saying , What is Man ( O God ) that thou art mindful of him , and the Son of Man that thou visitest him ; or with St. Paul , O Man , what art thou who pleadest against God ? As if he should have said , ( as Cyprian said once to Demetrius ) Consider how base thou art in respect of God , even as Clay in the hand of the Potter ; and then I think thou wilt not enter into dispute with thy Creator . That any Man is miserable , let it suffice him that he is a Man , that is , Infelicitatis tabula , nec non Calamitatis fabula , a Map of Miseries , and as it were the Table of Troy : whomsoever thou seest to be miserable , thou maiest without all doubt conclude he is a Man ; and therefore the first Voice uttered by the new-born Babe , is Crying , hereby Prophecying , that he is come into a World full of Care and Grief , Crying , and taking it grievously to heart because he is a Man , Blushing because he is Naked , Weeping and wailing because he is born into a most wicked and miserable World , and murmuring because indued but with a dull Genius , and made up of so base matter , which every Disease like a Storm is ready to totter down . God Almighty Created Adam of the basest matter , even of very Dirt , but this Dirt being Moulded by God's own Hand , and Inspiring it with so much Wisdom , Counsel and Prudence , it may be called Cura Divini Ingenii , the Curiousness of God's Wit : But Man growing proud hereupon , and hoping to be a God himself , God doomed him to Death , and wrapped him again in h●…s dirty Swadling Clouts , with this Inscription , Pu●…vis es , & in pulverem reverteris , Dust thou art , and unto Dust thou shalt return . Adam did not without some Mystery cloath himself with green Leaves ; for he gave therein as it were a sign and token of his vain and foolish hopes . But as the Mother when the Bee hath stung her Childs Finger , runs with all haste to get a little Dirt , and claps it to her little One , which doth asswage the Swelling , and give it ease : So those busie Bees of Hell daily stinging us , and striking into our Breasts the Poyson of their Pride and Arrogancy , Almighty God with a Memorandum of Death , with a Dust thou art , and unto dust thou shalt return , abates this Pride , and tells us of that swelling Arrogancy of ours . In Ezekiel , the King of Tyre said , I am a God , but he was answered , that he was but a man , that is , base , vile and miserable : So holy David said , Let the Nations know that they are but men ; that is , base and vile : and St. Paul said , Are ye not men ? 1 Cor. 3. When we see a man swallowed up sometimes in the misery of the Body , and sometimes of the Soul , we say in the conclusion , he is a Man. Now if instead of the Gold of the Angels , there was found Rust , and that so fine Cloath as that was not without its Moths , and that incorrupted Wood without its Worm ; what will become of those that are but Dust , who dwell in Houses of Clay ? Verily they must ( as fearful of their own harm ) repeat this Lesson , Dust thou art , and unto dust thou shalt return One asking the question , Why God ( having Created the Soul for Heaven ) did knit it with so straight a Knot to a Body of Earth , so frail , and so lumpish ? Whose answer was , That the Angels being overthrown by their Pride , He was willing to repair and to help this Presumption in Man , a Creature in his superiour part as it were Angelical , but having a heavy and miserable Body ; which might serve as a Stay unto him , that if the nimbleness of his Understanding should puff him up , yet that Earth which Clogged his Body should humble and keep him down . Those that entred Triumphantly into Rome , had a thousand occasions given them to incite them to Pride , Arrogancy and Vanity : As their great number of Captives , their Troops of Horse , their Chariots drawn with Elephants or Lions , and their Ladies looking upon them from their Windows , and the like : But the Senate considering the great danger of the Triumpher , ordered one to sit by his Side , to whisper this still in his Ear Remember thy self to be a Man. The Princes of the Earth have many Motives to make them forget themselves , not regarding the Complaints of the Poor and Needy ; yet as the Wise Man saith , Wisdom 7. 5. No King had ever any other beginning of Birth , they are as other Men , the Off-spring of the Earth , and the Children of Men , and to them it is also said , Dust thou art , &c. But to proceed , As Man is Dust and Earth by Procreation , so likewise he is Dust and Earth by Sustentation , and that in two respects ; In regard of Aliment and Indument , Meat and Apparel : It is truly said , That of which we consist , we are nourished with ; Elements are Aliments , where we begin , we do receive ; all Meats for our Bodies in Health , and all Medicines for the same , being Sick , are Earth and Earthy , even Dust and Ashes as we our selves are ; we feed on the Things of the Earth , and walk and sleep thereon : As for Apparel and Ornaments , we borrow Wooll of the Sheep , Hair of the Camel , Silk of the Worm , Furies of the Beasts , and Feathers of the Fowls of the Air ; like unto Aesop's Crow , having some Plume from every Bird , something from every Creature . Flowers are richly decked , Plants with an infinite variety of coloured Leaves adorned , and other Animals as well Vegetative as Sensitive , comely covered ; only Man , that unhappy and base Creature , is born to nothing but Beggery and Misery : So that we may justly exclaim and cry out with the good Prophet David , saying , What is Man , &c. Nay , what are we ? If that the good Prophet Jeremy , who was Sanctified in his Mothers Womb , did bewail his Condition , what may we do who are Born in Sin , and Conceived in Iniquity , being Formed of most base and unclean Matter ? God Created Stars and Planets out of Fire , Birds out of Air , Fish out of Water , but Man with other Animals out of the Slime of the Earth ; therefore remember and consider , O Mrn ! what thou art , and thou shalt find thy self much worse than any other Creature whatsoever besides , even Dust and Ashes . Now from this Principle I will infer three or four Conclusions of very great Fruit and Consequence . The First is this , If thou art Dust and Ashes , wherefore art thou proud , thou Dust and Ashes ? Of thy Beginning ? No ; of thy End ? No ; Of what then ? If thou shouldest see thy self Seated between the Horns of the Moon , think on the baseness of thy beginning , and thou shalt then see clearly that Pride was not born for Man , nor Anger and Pettishness appointed for Woman's Condition ; Pride cannot sute with Dirt , nor Curstness with Woman's Softness . Lord cleanse me from my secret sins , and spare thy Servant from those that are strangers : By Aliens you may understand those of Pride , for it is a Stranger as it were , and another kind of thing , differing much from Man's base and vile Condition . There is not any Sin more alien and strange to Man's Condition than Pride , or that doth carry with it less excuse . Those Fools that are Painted forth , going about to build a Tower that should overtop the Clouds , and reach to Heaven . Gen. 11. 4. did in their very first word say , Come let us make us Bricks ; Bewraying their Foolishness : What ? go about upon Earth to rear a Foundation that should emulate Heaven , which is far beyond Thought , and glorious beyond Report ! God Almighty said unto Ezekiel , Take thou a Tile , and pourtray upon it the City of Jerusalem , the Walls , the Ditches , the Towers , the Temple , and a great Army of Men , Ezek. 4. 1. Strange , yet true we see it is , that the Strength of Cities , the Power of Armies , is contained in a poor brittle Tile-stone . The good Prophet ▪ Isaiah threatned those of Moab with Whips and Scourges , Isa. 16. because they insulted , and proudly triumphed upon the Walls and Towers of his City : Speak Punishment unto those that rejoyce in Walls that are made of Brick . What , can earthen Walls raise up such Pride in Men ? Samuel being to Anoint Saul , God gave him for a Sign that he would have him Prince over his People . That he should find two Men as soon as he was gone from 〈◊〉 near unto Rachels Sepulchre : God migh●… have given unto him some other Sign , but he chose 〈◊〉 〈◊〉 to give him , to quell the Pride and Haugh●…ess of this new Honour ; as if he should admonish and put you in mind , that the Ashes of so fair a Creature as Rachel , should read a Lecture unto you , what you must be . And this is the reason why the Church , though she might use other Metaphors to express the Misery and shortness of Mans Life , as is often made mention of in the Ornament of Grace , as by a Leaf , a Flower , and a Shadow ; yet it makes more particular choice of Dust and Ashes , because the other are Metaphorical , these Literal . for nothing more properly appertaineth unto Man than Dust , and therefore the Scripture termeth Death , a Mans returning again unto the Earth from whence he came . The Flower , the Leaf and the Fruit , have some good in them , though of short continuance ; as Colour , Odour , Beauty , Vertue and Shade , and albeit not good in themselves , yet they are the Image and Representation of Good ; but Dust and Ashes speak no other good . Amongst the Elements , the Earth is the least noble , and the most weak , the Fire , the Water and the Air , have in them Spirit and Actitude ; but the base Element Earth , as it were a Prisoner laden with Weightiness . A certain Poet styles the Earth Bruta , not only for that it hath an unpleasant Countenance , as Deserts , Quick-sands , Dens , and Caves ; but also for that it is an Inne of Serpents , Tygers , Panthers , and the like , so that it is good neither to the Taste , to the Smell , to the Feeling , nor to the Hearing , nor yet to the Seeing . Thou being therefore Earth , why art thou Proud , thou Dust and Ashes ? And thus far of the First . Now the Second Thing regardable , is , If thou art Ashes , why ●…uch a deal of Care in Pampering thy Body , which the hu●…gry Worms are to devour to morrow ? Consider those rotting and stinking Carkasses of your Relations , that lye here under the Ground , and the very thought thereof will moderate your desire of being over-dainty and curious in cherishing your own . Isaac on the Night of his Nuptials , placed his Wifes Bed in the Chamber where his Mother died . Tobias spent all the Night with his Spouse in Prayer , being mindful of the harm which the Devil had done to her former Husbands ; as being advised from Heaven , that he should temper with the remembrance of Death , the Delights and Pleasures of this short Life of ours . The Camomile , the worse you treat it , and the more you tread upon it , the better it thrives ; other Plants require Pruning and tending to make them fruitful ; but this Herb hath a quite contrary condition , that with ill usage it grows the better . It is the pamper'd Flesh that brings forth Thistles and Thorns , but the Flesh that is trodden down and humbled , that yields store of Fruit : And this is likewise concerning the Second . Now the Third thing to be considered , is , If thou art Dust , and to Morrow must become Dust and Ashes , why such a deal of coveting of Honours and Riches , which on a sudden may take themselves Wings and flye away . Esau sold his Birth-right for a Mess of Pottage , but he excused his so doing , for that he saw his Death was so near at hand : Behold I am ready to die what will this Birth-right profit me ? But to be brief , as Man in respect of his beginning and proceeding , is Earth , even so he is Dust and Ashes in r●…spect of his ending , which is the last thing now to be handled ; for the Lord himself denounced ( as it is evident in the words of my Text , ) Out of it wast thou taken , for dust thou' art and unto dust thou shalt return . When that Death ( mounted upon his pale Horse like a Serieant sent from above , upon Action of Debt , at the Suit of Nature ) comes with a Habeas Corpus , to pull down these Clay Walls , wherein our Immortal Souls are kept close Prisoners , within the narrow compass of these mortal Bodies of ours ; then shall our Dust return unto the Dust as it was ; then , yea even then , we shall be Terra à Terrendo , because then every one shall tread on us . A living Dog is better than a dead Lion ; every Thersites will Insult over Hector , and every Scrub run upon Achilles . Every Child is ready to mangle the strong Oak when it is down , and he that durst not look Caesar in the Face , is now bold to pull him by the Beard . Our Bodies are not only Houses of Clay , Job 4. 19. but as they be earthly , so Tabernacles , 2 Cor. 5. 1. Set up this Day , and happily taken down the next : And therefore the Years of Man are termed Days in holy Scripture , as the Daies of Noah , the Daies of Lot , and the Daies of Elias , because they lived but a few Days ; as the Patriarch Abraham , Few and evil have been the Daies of my Pilgrimage , Gen , 47. 9. Although time may be divided into past , prrsent and future , yet there is no time belonging essentially to our Life , but even the very Now , because the time past is certainly gone , and the future time uncertainly to come ; and therefore our blessed Lord and Saviour Christ enjoyned us to pray , Give us this day our daily bread , Matth. 6. 11. Not this Age , Month or Week , but only this Day , because we may not care for to Mo●…row ; and therefore says wise Solomon , Boast not thy self of to morrow , Prov. 27. 1. For thou knowest not what a day may bring forth . All flesh is grass , saith Isaiah ; Grass withered or green . Oh Fool ! this Night thy poor Soul may be fetched from thee , and so thou shalt have no need of daily Bread to Morrow . Josiah was a vertuous Governour , 〈◊〉 Kings ●…3 . and yet he had but his time . In the the daies of 〈◊〉 the Son of Ammon , Jer. 1. 2. Noah was a very upright honest Man in his time , Gen. 6. 9. and yet he had but his time . In the days of Noah , 1 Pet 3. 20. Herod was a most mighty Man , and yet he had but his time . In the daies of Herod King of Judah , Luke 1. 5. If we be as strong as Sampson , and as mighty as Alexander , this Tyrant Death in time will take us all away ; Moses upon Mount Abarim , Aaron upon Ho●… , and Methuselam after 99 years , were all cut down and brought to dust again , as they were . Although the good Prophet Daniel Prophesied of one who should have a time , and a time , and a half time , yet as it appeareth in the Revelation of St. John , all is but a time , and that a short time too . For although Antichrist exalt himself above all that is called God , yet he shall one day perish as a Man ; he came from Earth , and ( notwithstanding his double Honour , and triple Crown ) he must ( being Dust ) return to the Earth as he was , and see Corruption . Wherefore I say unto you , as the good Prophet Jeremiah did unto them of old , O Earth ! Earth ! Earth ! hear the Word of the Lord. Remember what thou was , what thou art , and what thou shalt be , when thou leavest this sad World behind thee . Thou wast in thy beginning a most miserable Wretch , yea a filthy stinking Worm , Conceived and Born in Sin ; thou art now a Sackful of Dirt , and hereafter thou shalt be nothing but a Bait and Banquet for Worms . In thy Beginning thou wast nothing , and now nothing worth ; and if thou repent not of thy damnable Sins , thou art in danger he●…eafter to be worse than nothing ; conceived in Original Sin , now full of Actual Sin , and if that thou still continue in thy Wickedness , thou mayest one Day feel the Eternal Smart of Sin : Begot in Uncleanness , Living in Unhappiness , and Dying in Anguish and Uncomfortableness . Remember I pray you from whence you came , and Blush ; where you are , and Lament ; and whither you must in spite of your Teeth , and Tremble . Brag not of any thing in you , or on you ; neither what you have been , are , or may be : for in respect of your base , weak and frail Flesh , you are a Clod of Earth , are so still , and in the end shall become nothing else but a Coffin of Earth under ground . Thy Grave shall be thy House , and thou shalt make thy Bed in the Dark . Thou shalt say to Corruption , thou art my Father , and to the Worm , thou art my Mother and Sister . Our Flesh dissolveth into Filthiness , Filthiness into Worms , and Worms into dust ; so our Flesh which is Dust , thar is nothing , returns into nothing , that is Dust at last . And thus I have shewed you at large , how we are said to be Dust , and likewise how we shall at last return thither again . Wherefore now ( to be brief ) to put a Period to all , Remember what you are , and Meditate Daily and Hourly upon what you shall be , lest that Death ( like a Thief ) steal upon you , as it doth upon many now-a-days : For Meditation is like Gunpowder , which in a Mans hand is Dust and Earth , but if you put Fire thereunto , it will overthrow Towers , Walls , and whole Cities . A light Remembrance , and a short Meditation of what you are , is like that Dust which the wind scattereth away ; but a quick lively Memory , and enflamed Considerations of your own wretched Estates , will blow up the Towers of your Pride , cast down the Walls of your Rebellious Nature , and ruine those Cities of Clay wherein you live . As the Phoenix Fannowing a Fire with her Wings , is renewed again by her own Ashes ; so shall you become new kind of Creatures , by remembring what you have been , are , and what you shall be ; that you are but Dust , and shall return unto Dust again . Moses casting Ashes into the Air , made the I●…chanters and their Inchantments to vanish . The Ashes scattered by David , put the King out of doubt , and made it appear unto him , that that was no God which he adored : Job came forth from his Ashes in better Estate than he was before : And as Joseph came out of Prison from his torn and fattered Rags , and had richer Robes put upon him , so you from out of these your Ashes , shall be stript of the Old Man , and put on the New. The forgetfulness of other things may be good sometimes , but of your selves , what you are , and shall be , never . This will require a continual Remembrance , therefore this cannot be to often inculcated , Dust thou art , and unto Dust thou shalt return . THE EJACULATION . GOod Lord , we confess that Man is but a Worm of Yesterday , his Production was out of the Dust , and must thither return in his ultimate Resolution : for ( as we have heard ) Dust we are , and unto Dust we shall return . Let us therefore alwaies be in a readiness for our last Change , seeing we know not how soon the silent Grave may involve us under its Wings , where we shall lie in Obscurity , till the last Trumpet shall sound , at the Morning Day of the Resurrection , Arise ye Dead , &c. Good Lord , though now we appear 〈◊〉 living Objects of thy Favou●… , yet we know not how soon the Scene may be altered ; for this very Day we now breath in , may be the last we shall ever count : and so many waies may the Thread of our frail Lives be snapt asunder , that we cannot promise our selves an Hours time upon Earth ; a little Stone from the House-top , as we pass in the Streets , a slip of our Foot , or the slumbling of our Horse , a sudden mischance ( among a Million that may befal us ) which we know not of , may reduce us to our first Original , and leave us a pale Carkass to be Sacrificed to the gaping Grave . Oh let us often therefore consider where will be our Eternal abode , when the black Attire of our Funeral is over , and all our Weeping Friends gone to their several Houses and Homes . Let us often think how meanly-and poorly Clad we shall enter into our Coffins , with only one poor Shrowd and oth●…r Dresses fitted to cover us ; and wha●… will become of our rich Attire , our haughty Deckings , our over-curious Trimmings , in the Grave , whither we are all agoing ? And when we are Arrested by the cold Hands of Death , how Pale and Wan to all shall we seem ? Even ready to nauseate our Spectators : Good Lord , let such Thoughts as these keep us humble , and keep down all proud aspiring Thoughts , that shall at any time arise in our corrupted Hearts : For 't is true , Dust we are , and unto Dust we shall return . Job xxiv . 20. The Worms shall feed sweetly on him . THat is , the Grave shall be no securer to him than to others , there the Worms shall feed upon all men , and they shall feed sweetly on him , or it shall be a kind of sweetness and pleasure to him to have the Worms feeding on him , which is no more then what Job said upon the same Argument , ( Chap. 21. 23. ) The Clods of the Valley shall be sweet to him . In these words you have Job describing the state of a Dead man laid in the Grave , he tells you the Worms shall feed sweetly on him . After Job had but spoke of Man's Conception in the Womb , he next tells you of his Corruption by the Worm , so suddainly doth a man step out of the Cradle into the Coffin , that sometimes there is no space between them both . The Worms shall feed sweetly on him . Those that have formerly fed upon their Sweet-meats , the time hasteneth when the Worm shall feed sweetly on them : As all Wooden Vessels are liable to be Worm-eaten , though they be never so euriously wrought , so will the neatest Body , the finest Face , be shortly a Worm-eaten Face . The Design of the Expression and of the Context being to convince us of the certainty of our Deaths , and the uncertainty of our Lives : I shall conclude this Subject with telling you , That no person can seem so brave and youthful at the present , but for ●…ught any thing he knows he may the next Hour be a Banquet for the Worms to feed upon . Prepare to follow . SERMON VIII . ISAIAH 8. 38. Set thy House in order , for thou shalt dye and not live . Dearly Beloved , IAm now about to speak of that which will shortly render me unable to speak ; and you are now about to hear of that which will also shortly make you uncapable of hearing any more , and that is Death . It will be but a little while before Death will cause both the Speaker to be Dumb , and the Hearer to be Deaf . Oh that I might therefore this day , speak with that seriousness unto you , as considering the time draws on apace , when I shall be Silenced by Death , and never more have an opportunity to speak one word unto you . And Oh! that you might Hear this day with that diligence and reverence , as considering that after you are once Nailed down in your Cossins , and Covered with the Dust , you will never hear one Sermon more , or one Exhortation , or one word more , till you hear these words pronounced by the great Judge of the Quick and Dead , Surgite Mortui , & venite ad Judicium ; Arise ye Dead , and come ye unto Judgment . What is said in my Text , as it is likely you have often heard it with your Ears , so now you may see it accomplished , It is appointed unto all Men once to die . Death hath long since come into our Nation , and hath summoned many to make their appearance in another World , yea , you know that Death hath already entred into our Streets , and hath not been afraid to step over our Threshold , and to seize upon those that have been standing round about us ; yea , it hath come into our very Bed-chambers , , and hath suddenly snatched away those that have been lying in our very Bosoms : So that we have had warning enough of the near approaches of Death unto our selves , and without doubt some of us have had the Sentence of Death within our selves , ( as the Apostle speaketh ; ) and therefore it is high time for you and I seriously to consider what is said in my Text , Set thy House in order , &c. Something we shall briefly speak now in order to the explanation of the words , that so you may once more hear ( before you feel ) the meaning of them ; It is appointed or enacted by the Court of Heaven ; Statutum est , it is a Statute or Law ( more firm and certain than the Laws of the Medes and Persians ) which is never to be repealed or abrogated . We are not therefore telling you what may , but of what must inevitably come to pass . It is appointed unto Men , that is as much as to say , unto all Men , once to die . It is an indefinite Expression , and so is to be understood of all the same kind , without some special exception from this general Rule . And indeed such an exception there is to be found in the Scripture ; for ▪ saith the Apostle , We shall not all Die , but some shall be Changed , in a Moment , in the twinkling of an Eye ; there shall be some at the end of the World , who shall not pass under Death , but yet they must pass under a Change , which is thought will be equivalent unto Death . But for the present time , and according to the common Method and Course of Providence , no Man or Woman hath any ground to expect that they shall escape the stroke of Death ; for it is appointed unto Men , that is , unto all Men , once to Die : Death will no more spare him that wears a Crown upon his Head , than him that carries a Spade in his Hand , as the Poet Elegantly expresses it . Pallida Mors aequo pulsat pede Pauperum tabernas , Regumque Turres , &c. And the Scripture speaking of Kings , useth this Expression , I have said ye are Gods , but ye shall die like Men. But what is the meaning of the Phrase to Die ? I can assure you if you know not yet , it will not be long e're you will know the meaning of it : The Philosopher describes Death thus , Est privatio Vitae , ob Animae separ ationem a Corpore : As Spiritual Death is the Separation of God from the Soul , so Temporal Death is the Separation of the Soul from the Body ; When those two ( the Soul and Body ) which have like Twins , dweltlovingly together under the same Roof , must be parted asunder , and enjoy no more sweet and intimate Communion one with another , till the time of re-unition at the General Resurrection . This is that which must once be done , every one must here take their turn . And though this happeneth to some at one time , and to others at another time , yet first or last , it will happen to all . The Greek word ( Thanatos ) which signifies Death , is taken from a word which signifies extendere , and indeed Death stretcheth out it self so far , that no Man can live out of the reach of it . As surely as thou wast once Born , so surely shalt thou once Die. Let me but ask you this one plain Question , and your own Conscience shall be the Judge in the Case : Couldest thou still remain a Drunkard or a Swearer , if thou didst but once seriously consider that thou must once Die ? Or couldst thou so eagerly set thy Heart upon the empty , lying and dying Vanities of this World , didst thou bu●… once seriously consider that thou must once , ( and it may be before to Morrow ) be taken out of this World ? Or couldst thou neglect the means of Grace or Delight in Prophaneness , didst thou but seriously consider that thou must once die , and it may be before ever thou enjoyest another Praying or Preaching opportunity ? To die is much , and as this must be once done , so there is more to be done than this , for after this cometh Judgment . Whether the particular or general Day of Judgment is here to be understood , needs no debate , seeing both will certainly follow after Death . As for the certainty of Death , you need not look into your Bibles for a proof of that ; I shall only desire you to open your Weeping Eyes , and let them but a little while be fastened upon the Dead Corps that now is before you , and if afterwards you can question this Truth , I shall say no more to you at present , but that it will not be long e're others may say of thee , as the Apostle Peter did to Saphira , Acts 5. verse 5 , 6 , 7 , compared with the 9 and 10. Verses . And Ananias fell down and gave up the Ghost ; and the young Men arose , wound him up , and carried him out and buried him : And his Wife not knowing what was done , came in ; and Peter said unto her , How is it that ye have agreed to tempt the Spirit of the Lord ? Behold the Feet of them which have buried thy Husband are at the door , and shall carry thee out : Then fell she down straightway , and yielded up the Ghost ; and the young Men came in and found her dead , and carrying her forth , buried her by her Husband . The same Bier , and it may be the same Persons which have carried thy Neighbour , thy Husband , thy Wife , thy Brother or Sister already to the Grave , behold they stand ready to do so much for thee : And let every one consider with himself , that he may be the very next in the Town or Family , for whom the Bier may be fetched to carry him unto his long home . And then as for the certainty of Judgment , though every one hath a sufficient Proof in his own Conscience of the truth of this , yet for as much as some have seared Consciences , and therefore would put off the Evil Day , and say with those , 2 Pet. 3. 3 , 4. And there will come in the last days Scoffers , walking after their own Lusts , saying , Where is the Promise of his Coming ? since all things continue as they were from the beginning , &c. You may therefore Consult these plain Scripture Proofs , Eccles. 11. 9. compared with Rom. 14. 11 , 12. For we shall all stand before the Judgment-Seat of Christ , yet that is not all , but as it followeth , So then every one of us shall give account of himself to God. 2 Cor. 5. 10. For we must all appear before the Judgment-Seat of Christ , that every one may receive the things done in the Body , according to that he hath doae , whether it be good or bad . ISAIAH xxxviii . Set thy House in Order , for thou shalt Die , and not Live. MANS Body ( before that dismal Conquest we all deplore ) as well as the Poor Soul was conditionally Immortal , and so to this very day had ever continued , if it had not been for the damnable Sin of Disobedience committed by Adam and Eve our First Parents ; But this was no sooner Gained than Lost , and the time of Mans Life ever since hath been as a Point , the Substance of it ever flowing , the Sense obscure , and the Whole Composition of the Body tending to Corruption : If that you should live three hundred years , or as many thousand of years ; yet with all remember this , that at the last you shall be compelled by Death , Gods all-resting Bailiff to lay down these rotten , ruinous , and clay-decaying Tabernacles of yours , for Dust you are , and unto Dust you shall return , and peradventure you shall not have a good warning before hand , as the good King Hezekiah had here , but be thrust out of House and Harbour , in less than an hours warning ; For Death , which will put a period to every Mans days , 2 Tim. 4. 7. is like a Sergeant sent from above upon Action of Debt at the Suit of Nature mounted upon his Pale Horse will come on unawares , rap at your Doors , Alight , Arrest you all , and carry you bound Hand and Foot into a Land as dark as Darkness it self , from whence you shall be summoned at the last dreadful Audit to the Bar of Justice in the high Court of Heaven , when your Bill shall be brought in , how that you have ever Rebelled , and most notoriously transgressed against the Lord of Hosts , both in Thought , Word , and Deed , and have ever spun away our time as tho' that Death which is the end of all flesh would never follow , wherefore to the intent that Hezekiah , that good King might be made more certain of his fatal Destiny , occasioned by our first Parents , and have the less account to make at the great and terrible day of Doom ( when Christ Jesus the Worlds Saviour shall descend from Heaven , which is the center of all good wishes , with his Heavenly Host of blessed Angels riding in Pomp , and great Majesty upon the Wings of the Wind , with the loud sounding Trumpet of God , and the all tearing Voice of the Arch-Angel to judge both the quick and Dead ) God sent unto him the good Prophet Isaiah to incounter with him , and to put him in mind of his mortal Song . The whole verse runs thus , In those days was King Hezekiah sick unto Death , and Isaiah the Prophet , the Son of Amoz came unto him , and said unto him , thus saith the Lord. Set thy House in order , for thou shalt die and not live . These words , as they distribute themselves , do consist of 〈◊〉 Principal and Essential Parts . First of an Admonition , or earnest Exhortation , Set thy House in Order . And then secondly of a sound and undeniable Reason , which is threefold Affirmative and Negative . First Affirmative , for thou shalt Die , and the Negative , and not Live. Set thy House , &c. Now of these in their due order severally , and first of the Admonition , or earnest Exhortation , Set thy House in Order , in which you have these three things regardable . First the Reason warning , which was Almighty ●…od by the mouth of the Prophet Isaiah , as is made manifest in express termes in the former part of the Verse : And Isaiah the Prophet , the Son of Amoz , came unto him , and said unto him , thus saith the Lord. Secondly , the Person warned , or exhorted , which was none other but even good King Hezekiah , and by him all other . And then thirdly and lastly the matter of the Exhortation , and that was to Set thy House in Order . Now of these which shall have the first place in my Discourse shall be of the Person exhorting , and that was God. Adam who had attained unto the state of Perfection in his Life and Conversation , relying wholly upon Natures first intentions never so much as once dream'd of Death , which is a Separation of Soul and Body , or any Alteration , until Almighty God , unto whom all hearts are open , no secrets hid , seeing his corrupt and base nature , came unto him , and told him plainly , and roundly to his face , how that he was but Dust and Ashes , and thither should return again , Gen. 3. 19. Thus Almighty God by the mouth of Moses the Faithful was ever warning the Israelites ( being ever a most stiff-necked , and rebellious Generation ) of their Mortality . Deut. 32. 21. saving , They have moved me to Jealousie with that which is not God , they have provoked me to Anger with their Vanities ; And I will move them to Jealousie with those which are not a People , I will provoke them to Anger with a foolish Nation ; for a fire is kindled in my anger , and shall burn unto the lowest Hell , and shall consume the Earth with her encrease , and set on fire the Foundation of the Mountains ; I will heap mischief upon them , I will spend my Arrows upon them ; they shall be burnt with hunger , and devour'd with burning heat ; and with bitter Destruction ; I will also send the Teeth of Beasts upon them , with the poyson of Serpents of the Dust , and to raise this Blister the higher , the Sword without , and Terrour within , shall destroy both the Young Man , and the Virgin , the suckling also , with the M●…n of Gray Hairs , vers . 25. Thus Almighty God did threaten them , if that they would not set their House in Order , and repent , that he would bring them to the Dust again , wherefore Moses being a true Mirror of pity , out of his most tender Love , and boundless Affection towards them all in general , lest that Almighty God , should send forth his sharp piercing Arrows , and give them mortal Wounds in his heavy Wrath , and cruel Anger , cries out most bitterly , by way of Exclamation , saying , O that they were wise , then would they understand this , and consider their latter end . Thus the Father of Spirits , and Lives , having out of a Chaos , or nothing , created all , and fashioned Man after his own Image , seeing his corrupt and base Nature too inclinable unto all sorts of Wickedness , by a sudden Metamorphosis , transforms him into what he was again , just like the Cat in the Fable , which when she would not change her manners , having all her members made after the form of a Woman , according to hearts desire , was turned into a Cat again . Thus f●… concerning the first particular Circumstance , the Son warning even Almighty God by the mouth of Isaiah the Prophet : wherefore now to breviate my Discourse in fewer Words , lest that I should be too prolix in the prosecution , I shall proceed unto the second thing , subservient to this Explication , and that is the person warned , or here to set his House in Order , which was none other , but even Hezekiah that good King of Judah , who brake down the brazen Serpent , 2 Kings 18. 4. Who did receive presents from the King of Babel . 2 Kings 20. 12. Who restored all things that his Predecessors had taken out of the Temple , and established pure Religion among his People . 2. Chron. 29. 2. And lastly who ordained Priests , and Levites to serve in the Temple , and also who appointed for their maintenance , 2 Chron. 31. 2. This , yea , even then was he unto whom Almighty God ( who hath no delight in the Death of a Sinner , but rather that he may turn from his Wickedness , and Live , ) sent the good Prophet Isaiah , saying , set thy House in Order , for thou shalt die , and not live . Hereupon I might insist longer , but that I shall demonstrate unto you as occasion is offered , and now proceed unto the third particular Circumstance regardable in my Text , the matter of this Exhortation , and that was to set his House in order , which is the scope of my Sermon , and the main thing . Set thy , &c. Now by this word House , you may understand , even every Humane Body , which although at its first Creation , was a most solid , sound , and incorruptible Substance ; yet , by the entrance in of sin became capable of all sorts of Maladies ; 't is true , before that we knew what a damnable thing sin was , we had strong Houses , but ever since God Almighty lets us dwell in Paper thatched Cottages , and clay Walls , every Disease like a tempestuous storm totters us , and is ever and anon ready to overwhelm us . Now this ruinous House , and all decaying Tabernacle , which by the corruption of sin is become as a Pest-house , fetide , filthy , and unclean , before it can be set in order , must be swept clean and throughly rinced of all sins infective dregs . First it must be throughly purged from the guilt of blood , which leaves such a stain behind it , that the whole Land could not be cleansed but by the blood of the shedder ; for even so did holy David , who although he was a renowned , and glorious King , and holy Prophet of God , a Man justified even of his Enemies , thou a●…t more Righteous than I ; esteemed of his Subjects , thou art worthy of ten thousand of us , a Man more learned than his Teachers : Yea , a Man even after Gods own Heart ; yet no way respecting the name , or applause of Men , but is content to shame himself for evermore , to record his Sins to his own shame , so that he may procure Gods Glory , and the good of his Church , set thy House in order , and not shroud in his head , nor run into a Bush as Adam did , but writing his fault even in his Brow , and pointing at it even with his finger , casteth his Crown down at the Lambs feet with the 24 Elders ; with the poor Publican falls groveling to the Earth , thumps his breast , strikes upon his thigh , wrings his hands , and ever pours out his poor soul before the Lord of Hosts , and thus humbling himself unto the Dust of Death , at length from the bottom of his heart , with grief , shame , and fear , cries out most bitterly , and betakes himself unto a Psalm of mercy , saying , Deliver me from blood-guiltiress , O God , thou art the God of my health , and my tongue shall sing of thy Righteousness , make my House clean by cleansing me from the guilt of blood , and then shall I set f●…rth thy praise . Ever get your Houses throughly purged from that Sin , which is an high offence against Almighty God , who hath given it in command , saying , Thou shalt not kill , and if not another , much less thy self , for thou must love thy Neighbour as thy self , first thy self , and then thy Neighbour as thy self , the nearer , the dearer . I kill , and give life again , saith the Lord of Hosts ; we are not masters of our own lives , but only stewards , and therefore may not spend them , or end them , when , and how we please , but even as God Almighty , who bestowed them , lest that we come , and defile our Bodies , which ought ever to be kept clean , and set in order . As murderers are enemies against God , whose image they deface against their Neighbours , who are all members with them of one Common-weal , and politick Body , so are the most cruel Enemies against themselves , because by natural instinct every Creature labours to preserve it self , the Fire st●…iveth with the Water , the Water fighteth with the Fire , the most filly Worm doth contend with the most strong Man to preserve it self , and therefore we are not to butcher our Neighbours , or our selves , but to expect Gods pleasure , and leisure to let us depart in peace , seeing that we must all die , and not live . That bloody Tyrant Nero had his hands so stained with the guilt of innocent blood , that when God saw that he would not repent , and set his House in order , caused him to die both a sudden and a shameful Death , and thus God dealt with many more , whom I shall leave to your consideration , wherefore that you may not taste of the same sauce , while it is said , to day , set your House in order , get them throughly cleansed from all guilt , and especially from the guilt of Blood , and then , when you die you shall receive incorruptible Crowns , you shall be like Kings and Princes , all Co-heirs in the Kingdom of Heaven , which for excellency is far beyond thought , and glorious beyond report . Secondly , As the Body , before it can be set in Order , must be throughly cleansed from the guilt of blood ; so must it likewise be purged throughout , and scoured well of all the Pollutions , and Corruptive Dregs , which Adultery leaves behind it , they are not a few , it is a Quotidian Fever to the Corps , a Canker to the Mind , a Corrosive to the Conscience , and a mortal Bone to all the Body . It is an efficient cause of more cruel Maladies in the Body than any thing beside . First , it sets the Body on fire , which ever after consumes away by an incurable Consumption . Secondly , it brings the Body into a Dropsie , which by no skilful Physitian with all his cunning Medicines , and drawing Issues can be once cured ; till that Tyrant , and all-devouring Death come with its sharp stinging Arrows , and execute its office . Concupiscence is like a fire , and our Bodies unto seething pots which cannot be cooled , but either by taking away the fuel , by keeping it in continual motion , by casting in of cold water , or lastly , by taking it altogether from the fire . Therefore let every man in the fear of God , use these means prescribed for the cooling of intemperate Lust boiling in his flesh . First , I say , let him take away the fuel , let him refrain himself from eating , and drinking too much , lest at last Lust command like a Tyrant ; for saturity is the father of wantonness , and uncleanness , the Daughter of surfeiting , sine Cerere & Libero friget Venus , without Nectar and Ambrosia Concupiscence cannot long continue , for Lady Venus dwells still at the sign of the Ivy-bush : where there is cleanness of Teeth , usually there is no filthiness of Body , but if that we stuff our Corps as full as they can hold , making our mouths as Tunnels , our throats as Wine-pipes , and our bellies as barrels , we must expect nothing but Lust ever to Tyranize over us . Secondly , let every one keep his Body in continual Action , for Concupiscence is begot of an idle Brain , and hatch'd in a lazy Body . Quaeritur Aegistus quare sit factus Adulter ? In promptu Causa est , desidiosus erat . Egistus complaining why he should be made an Adulterer , was quickly answered , because he was idle . The Crab-fish being more subtle than many other Fishes against the coming of the Flood , when that the Oyster never fails to open , flings into her a little Stone , that she cannot shut her self again , and so the Oyster is devoured by the Crab ; our Adversary the Devil is like unto the Crab ; and we just like the Oyster , if that he find us idle and gaping , he takes his opportunity to confound us . Idleness is the Devils Pillow , saith Origen , and therefore like a pestiferous and dangerous Plague is to be shun of all : Cupid shoots still in a slug , and therefore hits none , but such as are sluggish . Thirdly , Let every Man stir to cool his Body by washing of himself throughly with his Tears , as David did , who watered his Couch with his Tears , and whose Eyes became a Fountain of Tears . David and his people lifted up their Voices , and wept so long that they could weep no longer . Fourthly , As the Pot is cooled by taking it altogether from the Fire ; so indeed may the Lust of the Body , by shuning opportunities and occasions of Sin , for Liberty makes Thieves . Daniel , although but a young Man , was so indued with the Continency , that he did not only all he could to suppress Lust in himself , but also reproved the Lascivious Elders , Joseph a young Man resisted the Temptations of his own Mistress , and likewise St. John the Blessed Evangelist , although very young , almost a Boy , did what as in him lay to bridle his Nature , and to keep his House in order : Now seeing that filthy Lust doth not only dishonour , but also pollutes our Vessels , our Clay Bodies , let us take Saint Paul's advice , which is to abstain from its every kind , for although it doth seem a Paradise to the Desire , yet it is a Purgatory to the Purse , a Plague to the Body , and a Hell to the Soul ; and that which may stir up the Wanton the most , a Sin against his own Body ; Dost thou then love thy Flesh ? Abstain from Adultery , for it is rottenness to thy Bones ; Dost thou thy Soul ? Abstain then from it . Lord , for it is very unhonest ; Or dost thou love thy Credit ? Be sure then likewise that thou abstain from it , for it is very dishourable . This heat is an Infernal Fire , whose Fuel is Fulness of Bread. and abundance of Idleness ; Evil Communications are the Sparks , Infamy the Smoak , Pollution the Ashes ; and the End Hell , wherefore seeing this , get your selves throughly cleansed from this Infectious Disease , and suffer not Sin to raign in your Mortal Bodies , but with all haste , set your House in order , for you shall die . As the Body before it can be set in order , must first be purg'd of all Blood-guiltiness , and then of all those Distempers occasioned by Adultery , so must it likewise be Scoured from top to toe of all Pride and Arrogancy which are the other proper Sins of Satan ; they that are proud , and vain-glorious , must of necessity be ever Factious ; seeing that bravery ever stands upon comparisons ; and likewise very violent , ever to make good their own vaunts ; they are seldom or never at love with their Neighbours , it 's true , one Tradesman will love another , and one Drunkard , according to Horace , will take Delight in the Company of another , sitting Hour after Hour , drinking of Soul-sick Healths ; but for one proud Man to associate with another , and to love him as himself , is a thing seldom or never seen ; just like the Foolish Jea cloath'd with the Peacock's Feathers , he ever thinks himself Chief among all , though according to Natures Ordination a meer Ignoramus ; he is ever casting beyond the Moon , till that he bring himself to destruction , which may well be so according to that of Solomon , Pride goeth before destruction , and a haughty mind before a fall , Prov. 16. 18. The good Prophet Isaiah had such an invettered hatred against the Sin of Pride , that he pronounced a woe against Ephrin the very Crown of all Arrogancy ; saying , Woe unto the Crown of Pride , Isa. 28. 1. for it shall bring a Man very low , when humility shall raise him full high , as you may see by the words of the ever blessed Virgin Mary , who saith , Luke the 1. 52. that the Lord hath put down the Mighty from their Seat , and hath exalted the Humble and Meek . This Sin corrupts the whole World , therefore that you may get your selves free from all its Infections , fly it as you would the Plague or Pestilence , and with all haste set your House in Order , for you shall die , and not live . 4. The next Malady that you must get your selves Cured of before that your Houses can be set in order , is Envy , Hatred , and Malice , a Sin which hath been of too long standing : It was very common in Hesiod's time , and not only among the Potters and Singers ; but also among the very Vagrants , whereupon he took occasion to say , One Potter ( saith he ) there envies another , one Singer hates another , and one Beggar pronounceth a woe against another ? A Man that hath no Virtue in himself ever is envying Virtue in another , and not in those that are far distant , but even in those that are full near , and dear unto him ; — feriunt summos Fulmina montes ; as high Hills are most exposed to Thunder , and as the fairest Flowers are the soonest nipt by the venemous Cantharides ; even so the most Eminent Gifts and Graces in Men , are the greatest griefs of the Malicious and Envious Misers , this Sin is a repining grief for other Mens Happiness ; it is an evil Eye which wisheth good to no Man , but to it self ; although the Squint-Eye , Male content and Envious Wretch doth thus ever Travel with Mischief , and bring forth ungodliness , still disquiering of himself like the raging Sea , and stiring up strife all the day long ; yet let him remember that this course of Life must be alter'd , that he must get his Body throughly drench'd from all Envy , Hatred , and Malice ( the greatest Antagonist against Love , which ought to be embraced for all ) and Get his House set in order , for he shall die and not live . Fifthly , The Body must first be purged from the Corruptions of Blood-guiltiness . Secondly , from the cruel Maladies occasioned by Adultery . Thirdly , of all putrifactions brought in by Pride and Arrogancy , and fourthly , the infections procured by Envy , Hatred , and Malice ; so likewise it must be ever kept free from all Covetous , and greedy desires , the root of all ill , and the very Metropolis of all Villany . Judas was not sooner made Buyer , but that he shut himself into his Purse , and became a Slave to a few pieces of Silver his own Prisoners , so that indeed at last it was more easie for a Camel to enter into the Eye of a Needle , than for him being conjured into the Circle of his Purse to get out again . This Sin is so sweet that it leadeth almost all Men unto Destruction , whom it once possesseth ; What was it but only Covetousness that brought Dives to the Pit of Hell , where being ever tormented with its Scorching Flames is still dying , yet never dead , always crying out , O Immortal Death , O deadly Life , what shall I term thee , for if that thou be Life , wherefore dost thou kill ? and if Death , how dost thou still endure ; for in Life there is some ease and comfort , and in Death an end ; but in thee there is neither ease , nor end . O my dear and well beloved Friends , consider this ; and get your selves Cured of this Malady , which of it self is able to bring a Man unto the Pit of Hell , fly it as a secret Enemy in your ●…own Bos , myea , and both in Body and Mind to . As our outward form , so much more our inward form should make us loath and detest this abominable Sin of Covetousness , which turns topsy turvy all Humane Society , and sets more at odds , than naked truth brings to Unity , Peace , and Concord . Pronaque cum spectant animalia ●…caetera terram Os homini sublime dedit , caelumque tueri Jussit , & erectos ad Sydera tollere vultus . In the first Creation of things , when God made all Creatures Irrational , looking down to the Ground , then made he Man , a Rational Creature after his own Likeness , with a Countenance tending to Heaven , and all to put him in mind , although he was made de terra & ex terra , of the Earth and out of the Earth , never like the Worldling to mind the things of the Earth ; but to keep his Body still clean swept , not suffering the least Dust , or filthy Rust to be in his Mortal Corps . But further , as the Body must be made clean , and purged of all those stinking Dregs , which those forementioned crying Sins have left in it ; even so it must be ever kept clean from those Distempers which Drunkenness and Gluttony procure . This most beastly Sin of Drunkenness began presently after the Flood , and hath almost drowned the whole World with another Deluge . The Tuscans were so much addicted to this , that they were never well ; but in drinking , and quaffing of Soul-sick healths , and so were the people of Germany , whereupon was said , Germani possunt cunctos tolerare labores , O utinam possunt tam bene ferre sitim . O I wish , saith the Poet , seeing that the People of Germany can endure any thing , that they could but refrain themselves from Drinking too much . Likewise it was said of one Borosus , that he was Born bibere , non vivere , to guzzle their time away and not live ; and thus it may be said by too many now-a-days , who unless instead of it apply their Hearts and Minds to Sobriety and Temperance , shall not only procure to themselves loss of Estate , sickness of Body , but also to the poor harmless Soul Everlasting woe , and misery ; O consider this , you that rise early in the Morning , and continue till Night in drinking of strong Healths ; yea you that cannot afford your self natural Rest , but like the Hog betake your self to any sad Lodging for a while , and so return to your drunken trade again , still drinking other Mens Healths till that you drink your own away ; never calling to Mind ; Una Salus sanis nullam potare Salutem , Non est in poto vera Salute Salus . That the Health of the sound is to drink no Health , but to his own . He , that is a common Drunkard , can but of necessity break all the Commandments of God. For first instead of giving that honour due unto Almighty God his Creator , he makes a God of the Creatures loving it with all his Heart and Mind ; ever having more Gods than one . Secondly , he is ever ready to Blaspheme , and to back all his words with execrable Oaths . Thirdly , he is ever ready to commit Murder , as Alexander the Greatest did , who when he was Drunk slew his Friend Clitus . Fourthly , the Drunkard is ever ready to break the Seventh Commandment by reason of his large Commons and lewd Companions . Fifthly , the Drunkard breaketh the Eighth Commandment as well as the rest ; for although , like a cunning Fox he may refrain to take up at home , yet if it be to be had abroad , he is sure to have it ; but indeed , that which is the worst of all is that he robs God of his due , which is of his poor Soul , which he hath purchased with his most precious Blood ; and so brings both his Body and Soul to utter ruin and destruction . ( O thou that spins away thy time , like a Swine in drinking , and eating ; ) ever have this in remembrance , and set thy House in order , for thou shalt die and not live . There are many more rusty , and filthy dregs of Sin , which as well as those must be scoured out of the Body before that it can be set in order , as of Lying , Swearing , Cursing , and such like ; but those I shall leave to your consideration , hoping that you will not suffer the least of them to have any place in your Mortal Bodies . And so proceed a little further concerning the very matter of our discourse , the thing that we are all warned unto , which is to set our Houses in order , for we must die , and not live . Set thy House , &c. As it is the Custom among the Nobles and Peers of this Realm , when that they know of the Kings coming to give them a visit , to have all about them in order and decency ; so indeed ought every one of us to set our Houses in order , to keep our Bodies , which are the Temples of the Holy Ghost ever clean and decent , and still furnished with all sorts of Heavenly Graces to entertain such a Glorious Prince , who hath writ on his Thigh King of Kings , and Lord of Lords . It will not be long ere he come , for St. James said , In his time behold the Judge standeth before the door , and likewise , it was St. John's the Baptist Text , saying , Repent for the Kingdom of Heaven is at hand , he may come to day , or he may come to morrow , therefore make your selves ever ready , and set your House in order , for you shall die , and not live . First , you must furnish your selves with love , which is the complement of the Law , and an earnest desire of interchangeable affection between Christ and the Soul. Secondly , you must furnish your selves with Charity , which of all Virtues is still Chief , for St. Paul the Bishop of the Gentiles , comparing it with Faith and Hope , tells you that it is the Chief , for it ever Edifieth , still suffereth , never envieth , yea , and still continueth , 1 Cor. 13. 8. Thirdly , you must get your selves furnished with patience , that with all alacrity and chearfulness of Heart , you may endure all things for Christs sake . Fourthly , you must get your selves furnished with Humility , Virtue , which when the Lord of Heaven beholds it in you , which caused him to sink into your Hearts . Fifthly , you must get your selves furnished with Hope of Everlasting Faith and Salvation . And then sixthly and lastly with Faith , which is an evidence of things not seen , thus you must get your selves set in order , &c. And thus far of the matter of this Admonition , and earnest Exhortation . Now I should come to the Reason , which is twofold , affirmative , and negative ; Affirmative , thou shalt die ; and Negative , and not live . Set thy House in order , for thou shalt die , and not live . Now of these severally , and first of the reason affirmative , thou shalt die . Now there are three kinds of Death . First , the Death of the Body , which is a natural Death . Secondly , the Death of the Soul , which is a Spiritual Death . And then thirdly and lastly , the Death both of Body and Soul , which is Eternal Death . But that which good King Hezekiah was warned of , was but only the Death of the Body , which according to the Statute Law Decreed in that High Court of Parliament of Heaven , all Men shall once taste of , no Man can escape it , for so saith St. Paul , it is appointed unto all Men that they shall once die , to all once , to many twsce , for there is a second Death , and that is truly a Death , because it is Mors Vitae , the Death of Life ; the other rather a Life , because it is Mors Mortis , the Death of the Death , after which there shall be no more Death . Now as Job saith , Mans time is appointed , his Month determined , and his day numbered , yea ; and ( as Christ Jesus the Worlds Saviour saith ) his very last hour is limited ; he was made of the Mould of the Earth , he shall return again to the Earth : And as all have one Entrance into Life , the like going out shall they have to Death : Nothing we brought in , nothing we shall carry out . Naked come I out of my Mothers Womb , and naked shall I return . A Change then shall come which of the wicked is to be feared , of the godly to be desired , and of all people to be daily and hourly expected . Remember them that have been before you , and that shall come after you , that this is the Judgment of the Lord over all Flesh to taste of Death . All Men shall once die , for as much as all have sinned , and been disobedient unto the Laws of God. This Death of the Body is not a dying , but a departing , a transmigration , and Exodus of our Earthly Pilgrimage , unto our Heavenly Home ; yea , a passage from the Valley of Death unto the Land of the Living : Although our Souls and Bodies are separated for a while , yet shall they meet again in the receptacle of Blessed Saints and Angels with much joy , and receive an incorruptible Crown . The Body is a Prison to the Soul , and Death a Goal-delivery , that frees the poor harmless Soul of those Grievances , which formerly it did endure . Length of days is nothing unto us , but much grief , and Age the duance of long Imprisonment ; wherefore if that you would but seriously consider this , you might find Death to be rather a Friend than an Enemy , and by consequence rather to be desited than shun'd as Simeon did , as it is evident , Luke 2. 29. saying , Now , Lord , lettest thou thy Servant depart in peace , according to thy Word , which by some is used thus ; Now , Lord , I hope that thou wilt suffer me to depart in peace , and keep my poor Immortal Soul no longer within the small circumference of this Mortal Body . The Thief upon the Cross laid down his Life most joyfully , because he saw Christ , and did stedfastly believe , that he should pass from a place of pain and misery , unto a Paradise of Pleasure , and so did St. Stephen , Acts 7. 56. The Royal Preacher King Solomon , lest that his Son should be deprived of such Happiness , doth by an Emphatical Irony disswade his Son from those youthful Lusts , and sensual Pleasures , whereunto he feared that he should naturally be addicted , and that by the consideration of that dreadful account , he was to give unto God at the great and terrible day of the Lord ; desiring him most earnestly not to let his House stand out of order , but ever to remember his Creator in the days of his youth , for old Age will come , saith he , and then thou shalt not be so fit by reason of much weakness and infirmities . Or else , Death may seize upon thee , For Dust shall return unto the Earth as it was , and the Spirit shall return unto God who gave it , Eccles. 12. 7. In a moment , yea , at the twinkling of an Eye , when once this Tyrant Death comes , it will sweep us all away . It is the Custom among us here to let Leases , one , two , or three Lives , but God lets none for more than one , and this once expired , there is no hopes of getting the Lease renewed , he suffers Man sometimes to dwell in his Tenement threescore Years , and ten , Psal. 90. 10. Sometimes to fourscore , but secures none far from home , and that for several Reasons . First , to bridle our curiosity left that we should search after things too high , for quae supranos , nihil ad nos , those things that are above us , are nothing to us . Secondly , to try out patience whether that we will put our whole trust , and confidence in him , although we know not the time of our departure and dissolution ; and then thirdly , to keep us in continual watchfulness , for if that we should know , when Death would come with a Habeas Corpus to remove us , it would make many more careless than they are , though indeed the best of us are careless enough . Here Men do know the date of their Leases , and the expiration of the Years , but Man is meerly a Tenant at will , & is put out of Possession at less than an Hours warning . Wherefore now , while it is said to day , set your Houses in order , seeing that you must die , and not live . It is not sufficient at the last Hour of Death to say , Lord have mercy on me , or , Lord into thy hands I commend my Soul. But even in all our Life-time , yea , and especially in our youth , we must strive ever to set our Houses in order , for we shall die and not live . Samson was very strong , Solomon very wise , and Methusalem lived many years , yet at last they with many more were brought to Mother Earth . If it seem pleasant unto you at the present to let your rotten and ruinous Houses stand out of order , yet with all remember , what the Prophet saith , The day of Destruction is at hand , and the times of perdition make haste to come on . Art thou a young Man in the April of thine Age , and hast thou thy Breasts full of Milk , and doth thy Bones run full of Marrow , as Job speaks , and thereupon dost promise to thy self length of days , yet thou must know , also , that a man , even at the highest pitch of health , when he hath that same Fencer-like kind of strength , is nearest danger in the Judgment of the best Physicians , remember with all that observation of Seneca , Young Men ( saith he ) have Death behind them , Old Men have Death before them , and all men have Death not far from them ; we may in a manner complain already that the great God of Battle threatens an utter ruin to all the World , the Earth hath trembled , the Lights of Heaven have been often darkned , Rebellions have been raised , Treasons have not long since been practised , Plagues of late have been dispersed , Winds have blustered , Waters have raged ; and what wants there now , but those two Arrows of God , even Sword and Fire from Heaven for us to be consumed . Is it now think you a time to buy , to sell , to eat , to drink , and to live securely in sin , as they did in the days of Noah , and think of nothing else ; is it now a time to say unto Almighty God , as the Nigard doth unto his Neighbour , come again to me to morrow , as that drousie Sluggard doth , Prov. 6. 10. Yet a little sleep , a little slumber , a little foulding of the hands to sleep . The foolish Virgins supposed that the Bridegroom would not have come like an Owl or a Batt in the night , there is time enough , said they , what needs all this haste ; but poor Fools , they were excluded . Oh! I cannot forbear , my very Heart even bleeds within me to think of it , yea , all the faculties of my Soul and Body are strucken with horrour and amazement , while I declare unto you , how that many Thousands now are doubtless in Hell , who purposed in time to have set their Houses in order , but being prevented by Death , are for ever condemned . O here I could heartily wish ( with Jeremy ) that I had in the Wilderness a Cottage , Yea , I could ( wish with Job ) that I were a Brother to the Dragons , and a Companion to the Ostriches , whilst I think of that wish I am now uttering ; nay , I could willingly desire ( with the Princely Prophet David ) that my Heart were full of Water , and that mine Eyes were a Fountain of tears , that I might weep Day and Night , for the too too common Sins of this our Age in every kind . Now you are in your preparations for Eternity , and therefore had need to be very watchful over your selves , to see that you set your Houses in order , for you shall die , and not live . And this brings me now unto the very last thing observable in my Text , and that is of the reason Negative , and shalt not live , set thy House , &c : Chrysostom prying into the base Nature of Man , and finding him ever out of order , teacheth him a seven-fold consideration of himself . First , What he is by nature , what he is in himself ? Dust and Ashes , Gen. 18. 2. Secondly , What is within him ? much sin . Thirdly , What is before him ? a burning Lake , which is spoken of Isai. 30. 33. Fourthly , What is above him ? an offended Justice , Deut. 32. 16. Fifthly , What is against him ? Satan , and Sin ; two notorious , and deadly Enemies . Sixthly , What is before him ? transitory trifle ; and worldly vanities . And then seventhly and lastly , He desires man seriously to consider , what is behind him ? infallible Death , for semel aut bis morimur omnes ; Some once , some twice , we must all die , and not live , You cannot , like Enoch , Heb. 11. 5. be translated , but must suffer Death as well as other Men , being common to all . Whatsoever thou dost affect , whatsoever thou dost project , so do , and so project all at once , who for any thing thou knowest , may at this very present depart out of this Life . Hypocrates , although he could not cure till Death came upon him . Heraclitus , who writ many natural Tracts concerning the last , and general consolation , of the World , could not find out a Remedy , or a Medicine for his Distemper , but died out of hand . Thus you may see , how that God spares none , but sends one thing or other to bring us to our long home . And thus far concerning the Death of the Body shall suffice , which was the Death good King Hezekiah was forewarned of : Wherefore now I shall but only speak a word or two of the Soul , and likewise of the Death of the Soul , and Body , and so conclude . First , as there is a Natural Death , viz. the Death of the Body , so likewise there is a Spiritual Death , viz. of the Soul , when it is deprived of those Graces , which formerly God did bestow upon it ; for as the Soul is the light , and life of the Body , even so Almighty God is the light , and life of the Soul. When he takes his holy Spirit from us , then we walk in the shadow of Death , this Death is an ill Fruit of Sin ; therefore let us set our Houses in order . But secondly , As there is a natural Death , and a spiritual Death , so likewise there is an eternal Death , called in the Ornament of Grace the second Death . This Death , as well as the Death of the poor Soul is lamented by God. Esay 59. 2. As I live ( saith the Lord ) I desire not the Death of a Sinner , but rather that he may turn from his Wickedness and live . I might now likewise add a fourth Death , and that is a civil Death , an undoing of our Credit , and honest Reputation , which many Men die , but this I shall leave to your consideration , and so conclude . O my dearly beloved Friends , consider what you are all by nature ? What is within you ? What is above you ? What is below you ? What is against you ? What is before you ? What is behind you ? and that is , infallible Death ; For here is not one here amongst you , be he never so strong , never so healthly , but that within the Revolution of a few years shall be brought in spight of his teeth unto the Grave . Wherefore let your Houses be d●…ly perfumed by a Morning and Evening Sacrifice of Prayer . Praise unto Almighty God , both which were appointed under the Law , Exod. 29. 38. 39. And this shadowed what was to be performed under the Gospel . God renews his Mercies to you every Morning , and protects you from manifold dangers every Night , whereunto you are subject ; and you be so ungrateful as to banish all his benefits out of your Memories who is every Moment so mindful of you . As therefore , beloved , you tender the Salvation of your poor Souls , look home , and mourn for your Original sin , steep your Eyes in Tears , write Letters of ●…scomfort upon the Ground as you go ; let the streams of your fighs , and the sweet Incense of your Prayers rise up like Mountains before the Lord of Hosts , and bedewing your Cheeks with tears ; make your humble Confession unto God Almighty , not of sin alone , but of all your sins , of what nature . degree , or height soever they be , and by your unfeigned Confession so accuse your selves , that you may not hereafter be accused of the Devil , and so judge your selves , that you be not judged of the Lord. In a word , that you may escape all those torments , which by reason of sin are incident both to Body and Soul , seeing the night is far s●…ent , and the day is at hand , while you have time , set you Houses in order , for you shall die , and not live . THE EJACULATION . GOod Lord , let us be always setting our Houses in order , that we may be really willing , and truly fit to die when Death shall seize us : Let us be always a preparing for our last Change , for it is the living only who are in a capacity to praise Thee . The Grave , into which we are all going , is a place of silence , where there is no praying to Thee , nor praising of Thee ; neither are any that go-down thither capable of securing their eternal well-fare ; in the Grave there is no Preaching , nor hearing ; there we shall be altogether insensible of the actings of God , and be altogether uncapable of acting any thing for God : Oh! that we therefore , who are within a few steps of our long and last home , might seriously consider , what a vain thing it is to dream that we shall ever enjoy our worldly Relatives , or that we shall ever possess our worldly accommodations . What need have we then to be setting our Houses in order ; for 't is certain , we shall once die , and how soon we know not . Oh then ! let your Thoughts , Words and Actions , be such as may best become dying persons , seeing all that would dye comfortable must set their Houses in order be●…re they depart . Look on every day as your last . SERMON IX . JAM . 4. 14. What is your Life ? It is even a Vapour that appeareth for a little time , and ufterward vanisheth away . THere is nothing that doth evidently set before Mens Eyes the Deceits of the World , and the vanity of things present , as doth the due consideration of the uncertainty , shortness and frailty of Man's Life ; for all humane Pride , and the whole glory and pomp of the World ( having Man's Life for a stay and foundation ) can certainly no longer endure the same Life abideth ; so that Riches , Dignities , Honours , and such like , howbeit , a Man may enjoy them for a small space on Earth , yet do they never continue longer with him , than unto the Grave . The consideration whereof , together with this present occasion offered , have caused me amongst all other places of Holy Scripture to make choice of these words which I have now read unto you ; in which ( as in a most bright shining Glass ) we may behold both the frail Constitution of Man's Nature , as also the short continuance of his Life here on Earth , it being but a Vapour , and What is your Life ? This whole Chapter containeth four Dehortations ; the first is from Lust , unto the fifth Verse ; the second from Pride , to the Tenth ; the third from speaking evil of our Neighbour , to the Thirteenth ; the last from Presumption of words , to the end of the Chapter ; to disswade from which sin , he useth two arguments especially ; the first is drawn Ab incertitudine rerum , from the uncertainty of things , and that 's contained in the words immediately going before my Text , the second is drawn á Vanitate Vitae , from the vanity of Man's Life , and that 's set down in the words of my Text. Which words contain two general parts , a Question and an Answer ; What is your Life ? There 's the Question ; the Answer followeth in the next , It is even a Vapour , &c. First of the Question , What is your Life ? Wherein observe , that Life is twofold ; for there is a Created Life , and there is an Increated Life ; the la●…ter is only to be found in God , the former is a quality in the Creature , whereby it liveth , and moveth , and acteth it self . Now Created Life is twofold , Spiritual and Natural : Again , Spiritual Life is twofold ; sometimes it is taken for the Life of Grace , which God's Children only do enjoy in the Spiritual Kingdom of Christ in this World ; which by way of excellency , is called the Life of God ; not so much for that it is from God , as also all other kinds of Life are , as because God liveth in them that are his , and approveth this Life in them : And it is called ( for the same respect ) the Life of Christ , because Christ liveth in his through a super-natural Faith and Spirit ; and they live unto God , and conform their Life unto his Will : And it is called a new Life , a Christian Life , and a renewing of the Mind , Will and Affections . This Life is opposed to Death in Sin , and to the old Man. Sometimes it is taken for the Life of Glory , whereby the Soul ( being jopned again to her Body ) shall lead a Life , which the Apostle calleth Spiritual ; not in respect of the Substance , but of the qualities , 1 Cor. 15. 44. whereby the Faithful shall live for ever , and it is laid up in Christ , and the end of the World shall be disclosed , and which is opposed to the second Death , and it is called Eternal Life . Thus much of the Spiritual Life . Now the Natural Life also is twofold ; for either it may be taken generally for the Life of all Creatures , whereby they live , move , and have their being ; or more particularly for the Life of Man , which natural Life in Man is the act and vigour of the Soul , arising from the conjunction of the Body with the Soul ; this Life is given by God , continued by Meats and Drinks , and other necessary helps , and ended by Death ; this is the Life properly meant in this place . It is even a Vapour , &c. A Vapour ( according to the Philisophers ) is a thin fume extracted out of the Earth , by the Sun in the night time , but in the morning ( or afore ) it is scattered with the Wind , or dispelled with the Sun ; or else , if the Sun do not appear in his Brightness , it falleth away of it self to the Earth from whence it came , or was drawn by the heat of the Sun. Such as is the nature of a Vapour , even such is the Life of Man ; for he is extracted out of the Earth by the Sun of Righteousness , and he either perisheth before he seeth the Sun , or else in the Morning of his Youth , or if he escape the mid and noontide of his growth , yet at the last he falleth away by Age to the Earth from whence he was taken . The Text thus explained , we may observe these Points of Doctrine for our Instruction . The first is the Frailty of our Constitution , in these words , It is even a Vapour . Secondly , the Shortness of our continuance , Which appeareth for a little time . Thirdly , The vanity or nullity of our Life after Death , in these words , And afterward vanisheth away . First , Of the Frailty of our Constitution ; the Apostle doth not compare the Life of Man to Silver or Gold , or Iron , or Brass : which are durable Substances ; or some Body that is Corpus perfecte mixtum , that is , perfectly mixed or compounded of the four Elements ; but to a Vapour that is Corpus imperfecte mixtum , that is , such a Body that is imperfectly mixed ; and that for two Reasons : First , because it hath not perfectum Miscibilium numerum , that is , all the Elements in it ; then also because it hath not perfectum Mixtionis modum , the true manner of a mixt Body , and therefore it vanisheth away into Air ; either per attenuationem , by rarefaction and attenuation ( as the Philosopher speaketh ) aut per condensationem , when it returneth to the Earth from whence it came ▪ And well might this our Apostle compare the Life of Man to such an Imperfect Body as a Vapour is : For first , if we consider our Birth , we are brought forth in the danger of our selves and them that bear us . Our Feet are not our own , neither are they able to carry the bulk and trunk of our Body ; our Tongues are not our own , our Hands are not our own ; but we lye bound and wrapped for many Months together ; we Live , and yet we seem not to breathe ; in our Youth we are liable to many Diseases : If it be true that the Physicians say , our Eyes are subject to an hundred Perils , how much more is the whole Body ? Some cry , My Head , My Head , as the Shunamites Child ; some are troubled with lame Legs , as Mephibosheth , some with Gouty Feet , as Asa ; some are pained in the Belly , as Jeremy . This is that miserable Frailty which the Prophet Isaiah signifieth in these words ; Almighty God said unto his Prophet , Cry ; and the Prophet answered , What shall I cry ? God said unto him , All Flesh is Grass , and all the glory thereof like the Flower of the Field , the Grass withereth , the Flower fadeth away , but the Word of the Lord continueth for ever : Upon these words St. Ambrose saith thus ; Truely it is even so , for the glory of Man flourisheth in the Flesh like unto Grass ; which although it seem to be great , it is in very deed but little ; it buddeth like a Flower , and fadeth like Grass , so that it hath no more but a certain flourishing in appearance , and no firmness and stability in the Fruit. For what firmness can there be in the matter of Flesh ? Or what good things ( of any long continuance ) are to be found in so weak a Subject ? To day thou maist see a young Man , in the flourishing time of his Age , with great Strength , Lusty , and jetting up and down in the Streets in great Bravery , with a jolly lofty Countenance ; and if it so fall out , that this very next Night he be taken with some Disease , thou shalt see him the next day with a Face so far altered and changed , that whereas before he seemed very amiable and beautiful , he shall now seem ill-favoured , miserable and loathsom to behold ; nay , Mans Fading away is such , and so sudden oftentimes , that there can be no reason given of his Death ; for many have gone to Bed well in the Even , that in the Morning have bee found dead in their Beds ; and many suddenly have dropped down in the Highways and Streets , as they have walked about their Affairs : And this is no wonder , if we consider the Substance of Mans Body , which being a Building compact of green Clay , is easily overthrown with a small puff of Wind. This being then the frailty of our Constitution , the consideration thereof should be used , to put away and abandon our natural Pride , and make us humble our selves under the Hand of God. An Example hereof we have in Abraham , who said , Gen. 18. 27. Behold , I have begun to speak to my Lord , who am but Dust and Ashes . Mark here how the consideration of his frail condition , made him to abase and cast down himself in the sight of God : In like manner , if we could but consider how Frail we are , it would straightway pull down our Peacocks Feathers , and make us with Job , to abhor our selves in Dust and Ashes . Secondly , The next Point I am to treat of , is the shortness of our continuance , intimated i●… these words , Which appeareth for a little time , &c. Man that is Born of a Woman ( saith Job ) is of sho●…t continuance and full of Miseries ; he sh●…teth forth as a Flower , and is cut down ; he vanisheth also as a Shadow , and continueth not , Job 14. 〈◊〉 , 2. In which words , in that Job compared Man to a Shadow and a Flower , he notably setteth forth the short continuance of Mans Life ; a Shadow we see , if the Sun be never so little overclouded , it vanisheth away ; and a Flower , we know , is a comely and beautiful thing , yet for all that , there is nothing found more fading and vanishing ; even so Man du●…ing the time of his Childhood and flourishing Youth , seemeth to be of a wonderful Comeliness , but his Beauty is of small Price , because it is more brittle than Glass , seeing that Man carrieth always the Cause of Death in his Veins and Bowels . We see at this day , what a great matter it is for one to live Threescore and Ten , or Fourscore years , and this is commonly the ordinary Race of Mans Life ; insomuch as when they live so long , they account themselves not to be evil dealt withal , as the Prophet signifieth when he saith , The days of Man are at the uttermost but Threescore and Ten Years ; and if the Strongest do reach to Fourscore , what followeth is but labour and grief . Now if we should deduct those years which Infancy and Childhood spendeth , if also we should take away that time which passeth away when we sleep , it would be a small number of Years that would remain ; which remnant if we should compare with the Life to come , it would seem but as a drop of Water compared with the whole Sea ; so short is his Fading Life in regard of that which lasteth always . Neither is our Life so short only , but as it is short , so is it uncertain , how long it shall continue ; for though there is nothing more certain than Death , yet is there nothing more uncertain than the hour of Death ; and therefore a certain Philosopher compared the Lives of Men to Bubbles that are made in Water pits , when it raineth , of the which some do vanish away suddenly , even at their very rising ; others do endure a little longer , and out of hand are decayed ; others do ▪ continue somewhat more , and others less : So that although they do all endure but some little time , yet ( in that little ) there is great variety . This being then the shortness and uncertainty of our Lives , it should teach us so much the rather to embrace our Saviours Counsel in the Thirteenth of St. Mark 's Gospel , Watch , because ye know not the day nor the hour : The which is as much as if he had more plainly said , Because ye know not that Hour , watch every hour ; and because ye know not that day , watch every day ; and because ye know not the Month and the Year , watch therefore every Month and Year . And to make this matter more plain by a Similitude : If thou shouldest be invited to a Feast , and being set at the Table , seest before thee many and sundry sorts of Meats , a Friend of thine secretly admonisheth thee , that among so many dainty Dishes , there is one Poysoned ; what in this Case wouldst thou do ? which of them darest thou touch or taste of ? wouldst thou not suspect them all ; I think ( though thou wert extremely hungry ) thou wouldst refrain from all , for fear of that one where the Poyson is . It is made manifest unto thee already , that in one of thy seventy Years . thy Death lieth hidden from thee , and thou art utterly Ignorant which year that shall be , how then can it be , but that thou must suspect them all , and fear them all ? O that we understood the shortness of our Life ! how great Profit and Commodity should we then receive by the Meditation thereof ! Thirdly and lastly , the vanity and nullity of our Life after Death , intimated in these words , And afterward vanisheth away : The whole Course of Mans Life is but a flying Shadow , a little spot of time between two Eternities , which will quickly disappear ; the same Earth which we now so negligently tread upon , may suddainly receive us into her cold Imbraces . Well may Life then be said to be vanishing away , Though now we are in perfect Health , yet before to morrow some dear Friend or other may passionately follow our Hearse to the Grave . Our time past is like a Bird fled from the Hand of the owner out of sight , and our present time is vanishing away , and on Earth we have no abiding . But here consider , if Life be so vanishing and uncertain a thing , then 1. This reproveth those that Squander away their precious time , as if their abode on Earth would be too long to prepare for Eternity , if they did not mispend it half ; but it is time for us to cry out , The time past is more than enough to have wrought the Will of the Flesh , 1. Pet. 4. 3. or as it is Rom. 13 , 14. 'T is high time to awake out of Sleep . 2. If Life be thus vanishing . then be not over solicitous as to future Events , but willingly submit to a Divine Providence ; be not so much concerned for to Morrow , do not cumber your selves with too much Provision for a short Voyage . 3. If Life be thus short and vanishing , then do much work in a little time ; shall we loose any of that time which is so fleeting and so uncertain . And thus I have briefly shown you the frailty of the Life of Man , and the profitable use we might make of this Consideration , That our Life is but a Vapour which appeareth for a little time , and afterward Vanisheth away . 4. If Life be so short and uncertain , then look upon every day as your last ; so did the Apostle Paul , who said , I die daily ; as there is nothing more certain than Death , so there is nothing more uncertain than the time of Death . We are all Tenants at Will , and therefore the great Landlord of Heaven and Earth may turn us out of our Clay Houses when he pleaseth . It was a worthy Custom of a Roman Emperor that would have his Man come every morning to his Bed-side , and pronounce these Words . Remember thou art a dying Man ; certainly such are justly to be reproved , who look upon Death as at a great distance from them . It is a common saying of some , that they thought no more of such a thing , than of their dying day ; surely it argues a very wicked frame of Heart to be so forgetful of Death , when 't is that we are to expect every minute , and know not but each day that comes may be our last . THE EJACULATION . GOOD Lord , what is the Life of Man ? is it not like unto a Vapour , which appeareth for a little time , and then vanisheth away ? Is it not like unto a Bubble , which quickly swelleth to a considerable bigness , and as quickly sinketh again ? Is it not like unto the Grass which groweth up and flourisheth in the Morning , but is cut down before the Evening come ? Oh Lord , though Life be sweet , yet common experience shews that it is short ; and as our Life is sho●…t in it self , ( though we should live to the very outside of the strength of Naeture ) so will it seem much shorter , if it be compared with Eternity it self : And yet as short and as uncertain as our Life is , we have a long work to dispatch before we go away from hence , and be seen no more ; we have a great way to go by a setting Sun ; a great Race to run by a short Breath ; and if Life be but as a Vapour , how little reason have we then to squander away precious time ? Yea , how great reason have we to redeem the time that is past , and to improve every ●…nch of the present time : Let us remember that we have no continuing City here , and therefore it will be necessary for us to seek one that is to come : Good Lord , therefore do thou make us to know our end , and the measure of our days , what it is , that so we may be throughly convinced how frail we are . Dying Christian. SERMON X. Being the last Sermon this Author Preacht at Grafham , in Huntingdonshire . Beloved Brethren , THE Lord hath set it home upon my Heart , ever since I came amongst you , earnestly to desire and to pray for the Salvation of your Souls ; it hath been no small Encouragement to me to lay forth my weak endeavours in the Ministry , when I consider that he which converteth a Sinner from the Errour of his way , shall save a Soul from Death , and hide a multitude of Sin , James 5. 20. To save a Soul from Death , is so glorious an Imployment , that herein I cannot chuse but rejoice with the Apostle , when I see the word of the Kingdom working effectually in any Soul. I bless God every day without ceasing , that he hath given me a full proof of my Ministry in the Hearts and Consciences of some , even in this place , since I came among you , so that I may say with Paul , 1 Cor. 9. 2. and they indeed are and shall be unto me , and I unto them a Crown of rejoicing at the coming of our Lord Jesus Christ , and on their behalf I pray , that their Faith may grow exceedingly , and that their Love unto Jesus Christ , and unto all Saints . may every day more and more abound , and I commend them unto God , who is able to keep them from falling , and to present them faultless before the presence of his glory with exceeding Joy. As for others , I am jealous over them with a Godly Jealousie ( as the Apostle speaketh ) continually praying , that they may not be corrupted from the simplicity that is in Christ , but that they may hold fast the mystery of Faith in a pure Conscience . Some indeed there are , that cause me secretly to groan in my Spirit and my Heart . I even bleed over them , and I do pity them in the Bowels of Jesus Christ , fearing least they should ( like the five foolish Virgins ) fall asleep , and hereafter endeavour to enter into Glory when the Door is shut . But now , dearly beloved , being come to Preach my last Sermon amongst you , I request you all both good and bad to attend with double diligence , to what shall be spoken unto you from that sweet portion of Scripture which you find recorded . PHILIPIANS I. XXIII . For I am in a straight between two , having a desire to depart , and to be with Christ which is far better . IN these Words are these two Parts , First , a Declaration of St. Pauls desire , For I am in a streight between two , having a desire to depart ; Secondly , an Inclination of the ground of it , which was this , because he might be with Christ ; the word signifies solvere Anchoram , to loosen the Anchor , or to cut the Cable , that the Ship may sail after . While St. Pauls Spirit was tied up by the Flesh , he desired it should be loosened by Death , that it might Sail after into Glory . Spiritual Desires , they are always quickest and strongest , whensoever they are nearest the perfect enjoyment of their desired Object , Christ. As the motion of every natural Body is quickest and strongest , the nearer it comes to the Center ; so the nearer fulness of Glory , the more fervent the Soul is in its desires after Christ. Sirs , my Text is usually the dying Expression of a living Saint ; for when a believer draws near to his End , he sings most sweetly , like the Swan , and earnestly cries out , Make haste my beloved , he having a desire to depart , to be with Christ , evermore : upon a dying Bed , a Christians Pulse beats strongest Heaven-ward . We groan , as being in a great straight , knowing , to depart is far better , much more better ; as if he should have said , Oh! there is no comparison between the enjoyment of God in the State of Grace , and the enjoyment of God in a State of Glory . And here methinks , I hear the dying Christian joyfully breathing out his earnest and longing desires , for a Dissolution , in the very words of a late Grave and Serious Poet , who in an Heavenly Rapture , and sweet Extasie of Spirit , spake in the following manner , viz. VVhy lingrest thou bright Lamp of Heaven ? why Do thy Steeds tread so slowly on ? must I Be forc'd to live when I desire to die ? Lash thou those Lazie Jades , drive with full speed , And end my slow-paced days , that I may feed VVith Joy on Him , for whom my heart doth bleed . Post blessed Jesus , come Lord flee away . And turn this Night into the brightest Day , By thine approach , come Lord , and do not stay . Take thou Doves-Wings , or give Doves Wings to me , That I may leave this World , and come to thee , And even in thy glorious presence be . I like not this vile VVorld , it is meer dross , Thou only art pure Gold , then sure 't is loss To be without a Throne t' enjoy a Cross. VVhat , though I must pass through the Gates of Death , It is to come to thee that gav'st me Breath , And thou art better ( Lord ) than Dung-hill-Earth . VVhen shall I come ? Lord tell me , tell me when ? VVhat , must I tarry Threescore years and Ten , My Thirsty Soul cannot hold out 'till then . Come dearest Saviour , come , unlock this Cage Of sinful Flesh , lovingly stop the Rage Of my Desires , end thou my Pilgrimage . Give me a Place on High , to Sit and Sing Anthems of Praise to thee mine only King , Whose ratling Sounds may make the Heavens Ring . But here I know the timerous Soul will object against this truth , and say , Oh , how can the Christian so earnestly-desire to be with Christ in the fulness of Glory ? were it indeed but a short step into Glory , or were the way strewed with Roses and Flowers , and with all thè Spices of the Merchant , it might be so , but there is a Lion in the way ( as Solomon speaks in another case ) there is Death the King of Fears , that stands frowning upon the Soul at the last cast when the Soul is upon its very Entrance into Christ , his prepared Mansions of eternal Glory ; and therefore it were more desirable , to dwell safely upon the Earth in a sensible Heaven made up of the greatest worldly profits , and the most delightful creature Comfort , rather than to venture over the terrible mountain of Death ( the very Epitomy of all Discouragements ) into the doubtful possession of those invissible Depths of spiritual Glory , which the Scripture tells us , is only attainable after this Life . I answer , that by nature of this Objection , you may presently know the name of the Objector . It comes from off a carnal heart , and fully speaks the temper an Epicurean Will , that is , against leaving its carnal interest in the Earth , for uncertain interest in Heaven . But Death , though it be an intervening Cloud , which seems to darken or cast a mist upon the Lustre , and Comfort of a believers spiritual injoyment in God ; yet it doth but seem to do so , and indeed it doth not at all extinguish the earnest desires of a serious lively Christian after Christ in the fulness of Glory , and that especially when the believing Soul looks upon Death under these Considerations . First , that to die is no worse a thing than to tread in the very steps of Jesus Christ , we might indeed have been afraid to die if Jesus Christ had not first stept into the cold grave before us , but if we will shew our selves true Soldiers unto Christ our Captain , we must not fear to venture , where he hath broken the way before us ; Now Christ hath died that he might by his Death procure the Death of Death , and that he might free Believers from the fear of Death , the sting being taken out of it . Secondly , Death is only ordained to refine , and not to ruine Nature , Death ends our sins and miseries , and not our life , as it may be made out unto you by this following Illustration , those Trees , which seem dead in the Winter , yet they revive in the Spring , because the Body and the Arms of the Tree , they are joyned to the Root , where the Sap lies all the Winter , and by means of this conjunction the Root it conveys life unto all the parts of the Tree . And the Bodies of Believers they have the Winter to , when as they are turned into the Dust , but their Life it is hid with Christ , at last they are revived and raised up into Glory . Now here you may observe the great difference of Tempters , according to the various Complexions of Mens Spirits ; the Atheist he dares not die for fear of being put out of his being , and the profane Person he dares not die for fear of exchanging his present bad being for a worse , but the Believer he earnestly desires to die , that besides this present temporal being he might enjoy a future eternal well-being . Indeed to a wicked Man , the best had been , not to have been , and this next best , were to live long ; it was ill with him , that ever he was born , and wors , that he must die . A Carnal Mans continual cry is this , Dum Spiro , Spero , I love to live , for my present hope is my only help ; for indeed , such an one hath only help in this Life ; ●…but a Christians common Expression is this , Dum Exspiro Spero , Expiration is my Expectation , for such an one hath hope in the Life to come , when a wicked Man dies , he thinks he shall live worse , but a Christian when he dies he knows he shall live better , he cries with the holy Apostle , for one to live is Christ , and to die is gain . Job . 19. 25. I know that my Redeemer liveth , and he shall stand at the latter day upon the Earth , and though after my Skin Worms destroy this Body , yet in my flesh shall I see God. Thirdly , Death was never intended to be as a privation of good , but as a priviledge for good to the Believer , and it is attended with these several Priviledges . First , Corporal and Temporal Death , it serves to set out the Beauty and Excellency of eternal Life . It is Gods usual method to set out one contrary by another , Contraria juxta se posita magis elu●…escunt . In War God commends Peace to us . In Adversity , Prosperity , in Sickness , Health , and in Death , he commends eternal Life to us . As the Limner lays the Foundation of a curious Picture in a Dark Ground-work , so God doth oftentimes lay the foundation of our sweetest Mercies in the greatest miseries ; and this he doth that his Mercies may appear more lovely in our eyes ; and thus he sets off the joys of Heaven by the troubles we meet with on the Earth . It is said of Zeno that he was wont to eat bitter things , that he might the better taste sweet , and he would say , sweet things were nothing worth , if they were not so commended to us . And so bitter Death , it is but an Engine devised by infinite Wisdom , and for to set out the Unspeakable sweetness of Everlasting Joys . God could as easily have received all his redeemed ones into the immediate imbraces of Divine Love and Glory , without letting them know what it was to be tempted , to be afflicted or to die , but only for the better sweetning and endearing fulness of Glory to them . Secondly , Deaths mortal Wound , it is but preparatory to an immortal weight of Glory . Death it is the midnight of all troubles and sorrows , which is in Travel with a morning of everlasting Joy , and Comfort . Death it is the Saturday or last day of our Weekly labours , which ushers in a Sabbath of eternal rest . Rev. 14. 13. And I heard a Voice from Heaven , saying unto me . Write , Blessed are the Dead which die in the Lord , for they rest from their Labours , and their VVorks follow after them . Here the Believer hath labour without rest , but in Heaven he shall have rest without Labour . Death tends indeed to a Believers perfect everlasting reign and rest . The Believers Afflictions upon Earth , they are fore-runners of Deliverances ; they are as throws to the Birth of future Comforts . The Whale which swallowed up Jonah , God appointed as the means of bringing himself to the Shore . And so the trouble which we often times think may swallow us up , it brings us to our harbour Death , it lands us safely upon Glory . One excellency sets out the state of a dying Christian in these Words . Per Augusta ad Augusta , per Spinas ad rosas , per Procellas ad Portum , per Mortem ad Vitam migramus . Lastly , Death it is as a Bridge that all Saints must walk over to the everlasting Hill of endless Peace , to the perfection of Grace , to the participation o●… Glory , to the full possession of Christ. 1. Death it leads us to the perfection of Grace , the believer would live that he might be more perfect , but when he dies he is perfect indeed , a dying life , that is , a dying to sin , it frees us from a living Death , well doing fits us for dying . Holiness frames us for Happiness . 2. Death it leads us to a participation of Glory , the consummation of Grace is the inceation of Glory , Grace that puts the Soul into a capacity of enjoying glimps of God as in a Glass darkly , but glory brings the Soul , ad visionem beatificam , into an immediate converse with God face to face , 1 Cor. 13. 12. For now we see through a Glass darkly , but then face to face ; now I know in part , but then I shall know even as I am known . 3. Death it leads us into a full possession of Christ , Luke 23 , 43. This day shalt thou be with met in Paradise , so saith Paul , Then shall we be ever with the Lord , comfort , comfort ye one another with these words , to be always with Christ will be very comfortable indeed . Death that deprives us of commerce with men , yet it delivers us up into an immediate communion with God and Christ , and the blessed Angels ; Saints in Heaven shall be as the Angels , nay , saith John , now are we the Sons of God , and it doth not yet appear what we shall be , we know that when he shall appear , we shall be like him , for we shall see him as he is . Death speaks the sad disjunction of the Soul from the Body , and the sure and sweet Conjunction of the Soul with Christ , and therefore saith Paul , and every Christian , when he is in a right temper , I have a desire to depart , and to be with Christ , which is best of all . And thus I have endeavoured to lay open before you those Soul supporting , and Soul encouraging Arguments , the consideration of which , makes the believing Soul so willingly , and so boldly , to look Death in the Face , to invade Death in its own Quarters , which is indeed but as a Passage or Bridg , whereby the Soul is carried over unto the Mountains of Mirrh , and unto the Hill of Frankincense , where it shall lie down with Christ on his Green Bed of Love , which is perfumed all over with the fulness of increated Glory . And thus having shewed you many Arguments , the Consideration of which doth much facilitate a Believers passage through Death into Glory . I shall in the next place , for a further Illustration of this truth , present unto you the admirable carriage and department of some famous Christians , since Christ his time , as in Relation to their contempt of Death , and earnest desiring to be with Christ in Glory ; and in this Relation , I shall begin with Ignatius , who lived while Christ was upon the Earth , and so proceed to several other remarkable Instances in successive Generations . Ignatius , when he was sent by Trajan the Emperour to Rome , there to be devoured of Lyons for his free reproving of Idolatry ; instead of fearing Death , he thus couragiously expressed himself . I wish , says he , that I could see those wild Beasts that must tear me in pi●…ces , I would speak them fair to dispatch me quickly , and if that would not do , I would incite them to it . Hierom of Prague , the renowned Bohemian Martyr , he uttered these words , with much chearfulness , at his very giving up the Ghost , Hanc animam in flammis affero , Christe , tibi , freely do I burn for the sake of Christ. Oecolampadius lying upon his Death Bed , and a certain Friend coming to him , Oecolampadius asked him what news , unto whom his Friend answered , I know none , but says he , I can tell you some good news , nam ego subito cum Christo regnabor , I shall suddainly be with Christ upon his Throne . Melanchton , a little before his Death , he would often say , capio ex hac vita migrare propter duas causas ; primum , ut frurar desiderato conspectu filii Dei , deinde ut liberer ab immunibus Theologerum odiis ; I desire to die to injoy a sight of Jesus Christ , &c. But what need I tell you of the resolute and undaunted Carriage of Christians in former ages , we need look no further than upon the carriage of Christians in latter Ages . Casper Obevian , the famous Lawyer , lying upon his Death Bed , he would often say , O Lord let not my journey be long deferred ere I be with thee . I desire to be dissolved , and to be with Christ , he had rather depart this Life , and take but one Feast in Glory , than take many fees and still live in this miserable World. Strigelius , the learned Suetzer , falling sick , he would often say , Seperare se finem vitae suae ad esse , He hoped this Sinful Life was now at an end , that he might injoy God perfectly . Grinaus , the learned Helvetian , died with these words in his mouth , O praeclarum illum diem , cum ad illud animarum concilium Caelumque profiscar : Oh fairest day ! when I shall make a journey to Heaven ? that convocation of Souls ; should I but relate the dying Speeches of Mr. Rollock , the learned and devout Scotch-man , they would melt any Heart that shall hear them , he breathed out these words with his Life . I Bless God , says he , I have all perfect Sences , but my Heart is in Heaven : And Lord Jesus why shouldst thou not have it ; it hath been my Care all my Life time to devout it unto thee , I pray thee therefore take it that it may live with thee for ever , Come Lord Jesus put an end to this sinful miserable life , haste Lord , tarry not , come Lord Jesus and give me that life , for which thou hast redeemed me . Nay further , that I might . Christians , leave your Spirits in this sweet temper of contemning Death , and desiring to be with Christ in Glory , where I should much rejoice and indeed earnestly pray that I might meet you all . I shall yet mind you of some remarkable instances in this kind , even in our own Nation . Mr. Cooper , that famous Champion for the Truth , when he was brought to be burnt at the Stake in Queen Mary's days , and there having a box set before him with a pardon in it , as soon as he perceived so much , he cried out , If you love my Soul away with it , if you love my Soul away with it . Dr. Taylor , when he was brought to Hadly in Suffolk to suffer Martyrdom for his Profession of Christ , the History says , he was as merry in his going from London , as though he had been a going to some Banquet or Bridal . And when he was brought unto the place of Execution , he kissed the Stake uttering these Words . Now I am even at home , Lord Jesus receive my Soul into thy Hands . Before Mr. Bradford was Martyr'd , his dear Wife came running into his Chamber , and said Mr. Bradford , I bring you heavy news , for to morrow you must be burned , your Chain it is now a buying , but when Mr. Bradford had heard these Words , he lifted up his Eyes to Heaven , and said . I thank God for it . I have looked for this a long time , this news comes not to me suddainly but as a thing that I waited for every day and hour , the Lord make me worthy of it . And when he was brought into Smithfield to be burnt , where there was another young Man to suffer with him , he turned himself to the young Man , and said , Be of good Comfort Brother , for we shall have a merry Supper with the Lord Jesus Christ this Night . Bishop Jewell lying upon his Death-bed , he would often say , Now Lord let thy Servant depart in Peace , break off all delays , Let me this day quickly see the Lord Jesus , And observe further , one standing by him , and praying with Tears that the Lord would be pleased to restore this Godly Bishop unto his former Health , he over-hearing of him seemed to be very much offended , and replied thus , I have not lived so , that I am ashamed to live any longer , neither do I fear to Die , because I have a merciful Father . And now truly Friends , out of the tender Affection which I bear unto all your Souls , I could heartily wish , that this might be the dying Language of you all , that you might every one be able to say from a good and clear Conscience , at last , I have not lived not so that I am ashamed to live longer , neither do I fear to die , because I have a merciful Father . And further , I do protest in the presence of God , with Saint Paul , in the 4th , to the Phillip . at the first Verse , That it is my greatest joy and richest Crown , if that ever since I came among you , I have spoken any thing leading to mutual Love and Peace . And if all my pains and endeavours among you in much weakness have taken any effect upon any of your Spirits , to win you unto a love of Christ , that so you may be holy here , and happy hereafter , I shall sincerely rejoice . But I shall say no more at this time , but only conclude with the words of Saint Paul , Phill. 4. I pray mark the words , for they will be the last I shall speak among you . Verse 1. My Brethren , dearly beloved and longed for , my joy and crown , so stand fast in the Lord , my dearly beloved . Verse 4. Rejoice in the Lord alway , and again I s●… Rejoice . Verse 5. Let your moderation be known unto all men . The Lord is at hand . Verse 6. Be careful for nothing : but in every thing by prayer and supplication with thanksgiving , let your requests be made known unto God. Verse 7. And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus . Verse 8. Finally , Brethren , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report ; if there be any Virtue , and if there be any praise , think on these things . Verse 9. Those things which ye have both learned and received , and heard and seen in me , do ; so I have received them from Christ ; those things do and follow . And the God of Peace , shall be with you . THE EJACULATION . GOOD Lord , let our Souls be filled with breathings and pantings after Grace and Glory , Let us be ever willing ( with St. Paul ) to depart and to be with Christ. Let us dayly look and long to be in Heaven , where we shall sit down in the same Throne with our blessed and glorious Redeemer , where there will be no more sinning nor sighing , nor more weeping for dead and dying Friends . Let us long , long to be there , where time will be no more , but all will be swallowed up in an endless Eternity of joy and delight . Lord , let us often ponder upon the blessed state above , for certainly , one deep and serious consideration of the never fading Glory of the other world is enough to wing our hearts with earnest desires ( as we have heard it did thy Holy Saints and Martyrs ) to depart and leave this vain world to be with Christ. And good Lord , let us , when we leave a weeping House ) and the many instances of our dearest Friends going so often to the Grave before us , shew that we must quickly follow ) be received into that Celestial Mantion above , which will prove an eternal House of Joy. The Eye that hath seen him shall see him no more . SERMON XI . Upon ACTS 20. 38. Sorrowing most of all for the words which he spake , That they should see his Face no more . IN the latter part of this Chapter you have the Declaration of two things ; First , You have declared the Carriage of the Apostle Paul , that was , he Preach'd while he was at the Church of Ephesus . Secondly , You have declared the Character of the Church of Ephesus , when they were parting with this Blessed Preacher , in the words that I have read , and the verse before , or the two last verses , and it was full of Love , and manifested in three things : 1. They fell upon his Neck and kissed him , that 's the close of the 37. verse . 2. They accompanied him unto the Ship , when he was to launch into the Ocean : They went with him as far as they could , as some of them it may be will to the very edge of Eternity . 3. They shew'd to him their Love , by their ●…ping , and Sorrowing at parting : They cannot part with dry Eyes . They sorrowed most of all , especially for this , that they should see his Face no more . It was not so much that Paul was to go from them , but that they should see his Face no more . From this practice of this Church , I would lay down this Doctrine , That it is the property and practice of the Saints and People of God , to be sorrowful and affected at the final parting with their Pastors and Teachers ; This was that that most of all cut their Hearts , That they should see his Face no more . That Patriarch Jacob , that wrestled and prevailed when he came to die , as you read in Gen 49. and the last verse , That he pull'd up his Feet into the Bed , and he 's goone : Now see what a Mourning there was for him in Gen. 50. 1. Joseph fell upon his Fathers Face and kissed him , and verse 3. And the Egyptians mourned for him threescore and ten days ; here was a mourning for Jacob , and verse 10. They came to the Threshing floor of Atad , which is beyond Jordan , and there they Mourned with a great and very sore Lamentation : And made a Mourning for his Father seven daies . The young Prophet in the 1 Kings 13. who without doubt in the main was Faithful to God , though seduced out of his way , and out of his Life by an old Prophet , whereby a Lion was appointed by God to destroy him , but see now how the old Prophet was affected with it as soon as he hears it , causeth the Ass to be Sadled , and goes and brings the Carcase home to the City to Mourn , and to Bury him , and laid him in his own Grave , in the 30. vers●… , and brings all to Mourn over him , and charges his Sons that when he was dead , that they Bury him in the same Sepulchre where the Man of God was , and lay his Bones besides his Bones . I shall now instance in the New Testament , it was so with them of Ephesus when they parted with Paul , They should see his Face no more . He had been such a Preacher that they could not part with him without Tears , or with dry Eyes . Devout Men also carried Stephen to his Burial , and made great Lamentation over him . When Christ was carrying to be put to Death , there followed him a great multitude of People , and Women which also bewailed and lamented him , There was great lamentation : Oh they could not part with Jesus Christ without lamenting , That they should see his Face no more . But it will be here obiected in the next verse , that Jesus Christ in Luke 23. 28. turn'd to those Women that wailed and wept , and said , Daughters of Jerusalem , weep not for me , but for your selves . That therefore there ought not to be weeping or lamenting for the departure of any Eminent Saint , seeing he forbids it for himself ; it argues indeed we should not weep for them , but for the want of them , which is ours . Why should those that are Hearers be deeply affected at the final departure of Holy Ministers . I answer , This arises from the love that is between them : There is a mutual Love between a Faithful Preacher and a Sincere Hearer . Where there is Love , there is Mourning in the absence of it . It 's said that Israel loved Joseph more than all his Children , and therefore when News came to Jacob that Joseph was not : Oh! saith Jacob , ver . 35. I will go down into the Grave unto my Son mourning . So David lamented for Absolon , Ob Absolon my Son , my Son Absolon ; and David lamented exceedingly for Jonathan in that 1 Kings . I am distressed for thee my Brother Jonathan ; if you love your Preachers so as it s said of them that could pull out their Eyes for them while living , you will even weep out your Eyes for them now dead . I could tell you of a thing that I have lookt upon as a Piece of Prophesie , it was Printed and Writ Ten Years before the Fire of London , and it was this . London look to it , what Heaven 's a doing , Thy Flames are coming when thy Lots are going . When I consider who is gone , and who are going , I dread . What became of Prague when Jerom was dead ? What became of Germany when Luther was dead ? And what will become of England when such as these are dead . Let me call upon this Congregation this Evening , that we would be in the Ephesians Practice , they Mourned when Paul was going , and they should see his Face no more . Your Preacher is gone , And you shall see his Face no more . I would I could raise you to their height of Mourning . He begat you in Christ Jesus , though none of his own , but Christs , and you may get one to succeed him , but not to exceed him , but I desire that Man to tell me where . The Good Mans Epitaph . SERMON XII . REV. 14. 13. And I heard a Voice from Heaven , saying unto me , Write , Blessed are the Dead which die in the Lord , from henceforth ; so saith the Spirit , that they may rest from their Labours , and their Works do follow them . THE Scripture will afford us many Texts for Funerals . Methinks there is none more fit , nor more ordinarily Preached on than two : And they are both of them Voices from Heaven . One was to Isaiah the Prophet . He was commanded to cry . The Voice said , Cry. And he said , What shall I cry ? All Flesh is Grass , and all the goodliness thereof , is as the Flower of the Field . You will say , That is a fit Text indeed ; so is this here ; A Voice from Heaven too . But St. John is not commanded to cry it , as Isaiah was ; he is commanded to write it . That that is written is for the more assurance . It seemeth good to me ( saith St. Luke in his Preface to his Gospel ) Most excellent Theophilus , To write to thee of those things in order , that thou mightest know the certainty . Philosophers ( who saw no further than the Clouds of Humane Reason ) could say , A wise Mans Life should be a continual Meditation of Death . Joseph of Arimathea had his Sepulchre in his Garden , and Jesus Christ at the Publicans Feast , falls into a serious discourse of his Passion , and Ascension , to teach us that in times and places of greatest Pleasure , we should put our selves upon Theams of Mortality . Heathens indeed had their Burying-places without their Cities , but Christians in and about their Churches , as signifie that in our Devotions , we should think upon our dissolutions , which was one reason why Alphonsus King of Arragon used to confess , that dead Men were his best Friends ; they gave him sound and seasonable Counsel , to remember Mortality here , and provide for Eternity hereafter . To this end , St. John in his Book of the Revelation , is sometimes advising us to make Preparation for Death . And sometimes encouraging us against the approaches of Death , by describing the glorious Reward of the Saints departed , as in this Text , Blessed are the dead , &c. From whence we may observe that they that die in a state of Grace , live in a state of Glory . This Observation I take to be the Scope and Quintessence of the Text , and therefore shall make it the proper Subject of my present Discourse . First by way of Explication , to shew what it is to die in the Lord. That implies two things especially . 1. To die in the Lord is to die for the Confession of the Faith. 2. To die in the Profession of the Faith of the Lord Jesus Christ. 3. And lastly , To die in the Lord , is to die in the peace of a good Conscience . A Conscientious Man dies Blessedly , howsoever , or whensoever , or wheresoever he dies ; therefore when St. Paul had received the Summons of Death , he fled to the Castle of his good Conscience ; there he sat like Noah in his Cabbin , in an Ark pitch'd within and without . I am ready to be offered , and the time of my departure is at hand ; and here is my Comfort , I shall go to my Grave with a Conscience as clean as my Winding-sheet ; it follows , I have fought a good Fight , finished my Course , kept the Faith , henceforth is laid up for me a Crown of Righteousness . This Truth is confirmed by a double Reason , They Rest from their Labours , and their Works follow them . Their Blessedness consists in two things . 1. In a cessation from all Sin and Misery , They Rest , &c. 2. In a possession of all Glory and Felicity , Their Works follow them . First , They Rest , &c. The Kingdom of Heaven is often in Scripture termed a Rest , a place of Rest. The World indeed is a troubled Sea , but Heaven is the Haven of Rest ; the World is an Egypt , a place of Burden and Bondage , but Heaven is a Canaan , that resembled by the Bosom of Abraham , a place of sweet Refreshment , and Soul-satisfying Rest. The Saints departed Rest from the Labours of their Corruptions . Afflictions . Temptations . And lastly , They Rest from the Labour of their particular Calling and Vocation , which is toilsome and troublesome , ever since God past this Doom upon Man for his offence in Paradise , In the Sweat of thy Brows shalt thou eat Bread. Indeed , Man in the state of Innocency ; was not excused from Labour : Paradise , which was Adams Store-house , was his Work-house too ; God put him into the Garden , not to sleep in those sweet Bowers , not to spend his time idly in those pleasant Walks , but to dress and keep it ( ut operaretur ) that he might work and labour in it , only here is the difference , Labour then was a Recreation to the Mind , and now it is an Affliction to the Body . The second Reason is laid down in the last words of the Text , Their Works follow them , therefore they are Blessed : Their Happiness is not only privative , consisting in a freedom from Sin and Misery , but positive also , in a possession of all Peace and Glory , in a consummation of Grace , in a perfect Fruition of God , and a Blessed Communion with the Lord Jesus Christ. Their Works follow them , not their Works in kind , but their Works in Issue and Effect , the Fruits and Reward of their Works , the Blessings of God which lye in the Promises to Works of Piety and Charity , These follow them to Heaven : Indeed Faith leads the way , that must be our Harbinger to take up our Lodging in the New Jerusalem , that like the Star in the East , leads us to Bethlehem , where Christ is , but then good Works follow after , they are our Attendants to the Court and Kingdom of Glory . The Use , If the Saints departed rest from their Labours , here is then comfort in the general against all Crosses and Calamities in the World , and in particular against the fear of our own Death , or the Death of Friends . Blessed are the Dead , they rest , &c. Death ( like Lot's Angels ) plucks us out of the Sodom of Sin and Misery , and placeth us in Z●…ar , a City of Rest and Tranquility : Like Peter's Angel , it shakes off the Chain of Mortality , and opens the Iron-gate , the Gate of Pearl into the New Jerusalem ; like Lazarus his Angel , it conducts the Soul from Earth to Abraham's Bosom , from this Vail of Tears to the Kingdom of Glory . Moreover , as Death helps us to our Rest , so it is our Rest : Why should we fear it ? The Scripture terms it but a taking away of the Soul to Peace , a sweet Sleep of the Body . Our friend Lazarus sleepeth , and the Patriarchs are fallen asleep , St. Stephen fell asleep : Our Burying-places are but Dormitories , Sleeping-places . The Righteous is taken away from the Evil to come ; and he shall enter into Peace , they shall rest in their Beds . Such a Blessed Rest have the Righteous in Death ; as our Saviour wept , because his Friend Lazarus was to be deprived of it ; it is both the Observation of an Ancient Father , and the Resolution of an Ancient Council , concerning Christs weeping over Lazarus , John 11. 35. Doluit Lazarum , non dormientem , sed resurgentem . Christ did not weep because Lazarus was dead , and taken out of the World , but because he was to return from the Grave into a Troublesome World after he was gone to his Rest. It may be for the same Reason , the Thracians of old used to lament at the Birth of their Children , but rejoice at their Funeral . The time will come that we must part with our Isaac's , our Benjamin's , nearest Friends , and dearest Comforts . Then remember my Text ; if they die in the Lord , take no care for them , they are Blessed , they are at their Rest. But some will say , Shall we meet with our Friends again departed in the Faith ? Yes , without peradventure , if we walk in ways of Obedience to the end ▪ It was David's Comfort upon the death of his Child . While the Child was living he fasted and wept , and lay upon the Ground ; but when it was dead , he arose and anointed himself , aad eat Bread. His Reason is very strong and convincing . 1. An impossibility of Recovery , He shall not come to me . 2. An assured Hope of meeting again in Heaven , But I shall go to him . He shall not come to me , that would be for his loss , to part with his Rest in Heaven , for a restless condition on Earth ; but I shall go to him , I have not lost him for ever , we shall meet again as comfortably as Jacob and Joseph met in Egypt ; meet again in Heaven and never part . Now you know it never troubles us to see the Sun set , because we know it will rise again in the Morning ; it never troubles us to part with a Friend when he goes to Bed , because we hope to see him again in the Morning . Beloved , the Death of a Friend is but like the setting of the Sun , or the uncloathing of a Man when he goes to Bed , there will be a glorious appearing in the Morning of the Resurrection , and therefore St. Paul condemns immoderate sorrow for the dead , I would not have you sorrow as those that have no hope . Nature will be sorrowful , but let Grace moderate the sorrow , and keep it within the bounds of hope ; and the ground of hope is set down , If ye believe that Jesus died , and is risen again , even so also them that sleep in Jesus , will God bring with him . 'T is true , the Scripture mention some that shall not die , as they that shall be found alive at the Coming of Christ to Judgment . St. Paul tells us in plain terms , we shall not all sleep , but we shall be changed . The meaning is , they shall not so sleep , as to continue in the state of the dead , but be changed in a moment , in the twinkling of an Eye ; yet such a change , as they shall have a dissolution , and in the same moment , a redintegration , a real Death , and a real Resurrection , though no sleeping in the Grave of Corruption . You see one Generation passing , and another Generation coming , one Friend and Neighbour drops into the Grave after another , and when your turn shall be you know not . This you may be assured of , Death will come certainly , and it may be speedily , it may be suddenly . What Man is he that liveth , and shall not see Death ? Psal. 89. 48. Now I beseech you embrace and improve these few directions , in order to a Pious Life , and a Peaceable Death . First , if you would live to the Lord , and die in the Lord , labour for exemplary purity of Life : Not every one that saith , Lord , Lord , shall enter into the Kingdom , but he that doth the Will of the Father . Secondly , If you would live to the Lord , and die in the Lord , give the World a Bill of Divorcement , otherwise it will clip your Wings , and clog your Souls , and hinder your pursuit of Heaven ; there is nothing in all the World that is worthy of your Affections , nothing but what is transitory , and unsatisfactory , and therefore look on it and pass away . Gregory Nazianzen , speaks of a Land which had abundance of Curious Flowers in it , but no Corn for Bread to satisfie the Peoples Hunger ; the World is very like that Land , here are many Flowers , which may please our Sences and our Phantasies , but here is no Corn for Bread , no substantial satisfying Comforts . As Death should be the Subject of your Meditat●…on , so Heaven the Center of your Affections . Richar●… the First , sometimes King of England , gave charge that his Bowels should be Buried at Charron , but his Heart at Roan , the Faithful City , the City of his Love. Truely the World deserves but our waste parts , we may Bury our Bowels in the Earth , but our Hearts should be laid up in Heaven , the Royal City , the New Jerusalem . That so after a troublesome Life , we may have a peaceable Death , and after Death a glorious Reward of Everlasting Rest in Heaven , according to this voice from Heaven in the Text. Blessed are the Dead which die in the Lord , for they rest from their Lab●…urs , and their Works follow them . I have now done with the Text , and now come to address my self unto that sad occasion , which hath given my present Discourse this Mourning Suit. The occasion of our present meeting is to Solemnize the Funeral of our deceased Neighbour and Friend , to do our last office to her Body , by a●…ording it the benefit of a Christian and Comely Burial . Concerning whom , I might upon very good and warrantable Grounds , enlarge my Discourse in the description of the blessedness , both of her Life and Death , but as the Orator said , Quid ▪ opus est verbis ? What need is there of words , when her deeds are so manifest . She died the death of Moses , he died leisurely , God gave him notice of his Journey before-hand , for his better preparation , Go up to the Mount and die : So departed she from the World , not before she expected Death , not before she provided for Death . God was pleased in Mercy to give her warning , before she flitted , to ring her Passing-bell in her Soul many days before she died ; and whereas many are flattered with hopes of Life , till the very Hour of Death ; yet she was upon a meditation of Death from the first beginning of her sickness : Death was not sudden to her , either in respect of Expectation , or Preparation ; she had her Wedding-garment on , and her Lamp trimmed with Faith and a good Conscience ; she was ready for Death , and ripe for Eternity ; behold she is coming to the Grave , and she comes as a shock of Corn from the Field in due Season . Hopes of a joyful Resurrection . SERMON XIII . JOB . 19. v. 25 , 26 , 27. For I know that my Redeemer liveth , and that he shall stand at the latter day upon the Earth . And though after my Skin , Worms destroy shis Body , yet in my flesh shall I see God. Then I shall see for my self , and mine Eyes shall behold , and not another , though my Reins be consumed in me . AS if he had thus argued : He that waites by Faith in the Redeemer of the Resurrection of his Body to eternal Life , after Death hath done its worst , is not a wicked man , or an Hypocrite , as you have charged me . But such is my Faith ; I believe in the Redeemer , and I look to rise ( after this body is consumed and eaten of Worms ) to an eternal happy Life ; therefore I am not such as you judge me to be , neither wicked nor hypocrite . You account me as rejected of God , yet I know that God is my Redeemer , I know that he lives for ever , and that he is mine for ever , and therefore do not think , because I have no hope of this life , that therefore I despair of life : Do not take upon you , that you only know these mysteries , and that I am ignorant of them , as my Friend Bildad concluded in the 18th . Chapter ( this is the portion of Man that knows not God , ) for even I also know that my Redeemer liveth , and shall stand upon the Earth at the latter day . In the former Verse we have considered and improved the Confession of Job's Faith in the Redeemer . First , As living or eternal . Secondly , As rising from the Dead , or raising the Dead to Life . Thirdly , As judging both the Quick and Dead . He in these two Verses enlargeth the Confession of his Faith concerning his own personal Resurrection . Which , First , He asserts in the Close of the 26th Verse , In my flesh shall I see God. Secondly , In the strong actings of his Faith he assureth himself of it , notwithstanding all the difficulties that might obstruct and hinder it in the 26th Verse , and in the Close of the 27th . Though after my Skin Worms destroy this Body ; though my Reins be consumed within me , yet I believe I shall see God : These Impediments do not weaken my Faith. Thirdly , He declares the Benefit or Happiness which shall accrew unto him after the Resurrection of his Body , which he doth . First , In those words , I shall see God. Secondly , In those , I shall see him for my self . In both which Expressions , he sets forth the Happiness of the Saints after the raising of their Bodies out of the Grave , and the re-union of Soul and Body . Fourthly , He maintains the identity of his flesh or body in the Resurrection , or that the same body which falls shall rise . And this is in a twofold notion . First , An identity specificial , it shall be the same Body in kind . Secondly , An identity numerical , or individual , shall be the same particular Body he had on Earth , and laid down in the Earth . Both which are evidenced and evinced from those passages in the Text : I shall see him in my flesh ; Mine eye shall behold , and not another , I , my , mine , and not another , imply nothing , if not himself , or no other thing but himself . From all we may collect , how excellent a confession of Faith Job made about that great mystery of the Resurrection , and how firmly his Soul was established in it . Verse 26. And though after my Skin Worms destroy this Body . As if he had more largely said ; After I am dead , and laid in the Grave , where Worms do not only eat my Skin , and consume this upper Garment , but my whole Body also : yea , and not only the outward Limbs and Members of my Body , but my very Bowels and Entrals . Though my Reins be consumed within me : though Worms devour , and rottenness invade whatsoever I am , or have of a Body , though I am spent from Head to Toe , from Skin to Reins , without and within , yet notwithstanding all this , I believe that I shall rise again , and see God in my flesh . And mine Eyes shall behold , and not another . We have in this Text , see , and see , and behold . The word in the original is different from what we had before , I shall behold him . It signifies more than the bare seeing , or the gathering in the Species of any object into the eye . It signifies a very vehement beholding ; a critical discerning , view , and sight of the thing . Whom I shall behold , That is , with deep intention , both of Eye and Mind , to find out and rejoyce in all the Excellency , Beauty , Glory , and Worth that is in him . A Man may come into a Room , adorned with goodly Pictures , he sees them in passage , he hath a transient view of them , and he takes some pleasure in this view . Another beholds them , to see the Workmanship , how the lines are drawn , and Features shadowed to the life ; he views with Skill and Art , this pleaseth much , and gives the accurate Beholder high contentment . So here , Mine eye shall behold him : That is , I shall even set my self to take a view of him , to gather up ( as it were ) into my self the Idea's of his divine Perfections , and so to receive all those delight and contents which rise from such an excellent object . Mine Eye shall behold , and not another ; that is , the ●…ight which I shall have of God in my glorified State , shall not be at the second hand , but such I shall have my self : The joy which I shall then receive shall not be of any report or narrative that others shall give me of the Glory of God. I shall see with mine own Eyes , not others , or not by another . The knowledge we have here , is but like that which the Samaritans had of Christ by the Womans report ; but that which we shall have in Heaven shall be like that which they had of Christ when himself came personally among them , and spake immediately . Or we may illustrate it by that of the Queen of the South : The knowledge which we have of God here , and of his Glory and Excellency , is like that of the Queen of the South in her own Country ; there she had a report of Salomon's Person , of his Government , of his Riches and Dignity , and such a report , as did not only affect and astonish her , but provoke her to undertake that great Journey , that she might see for her self , and her Eyes behold , and not another ; and when she came to the Court at Jerusalem , and beheld Solomon in his Person and Attendance , when she observed the service of his Table , and heard his wisdom , there was no more Spirit in h●…r , ( 1 Kings 10. 5. ) thas is , she was as one astonished , whose Spirits are sunk and dissipated . Where the natural Spirit doth not act , it is said not to be . When we come to the Court of Heaven , as the Queen of the South to Solomons Court , and there behold how much God is beyond , and above all that we have hitherto heard of him here at home in our own Country , we shall be rap●… up into admiration , and there shall be indeed no more of this low and narrow Spirit in us for ever . All these conceptions about , and interpretations of the Text , are pious and profitable ; but that which I rather take to be the proper meaning of these words ( Mine Eye shall behold , and not another ) is this ; Job ( as was touched in giving the analysis of these two Verses ) speaks here of the Identity of his flesh in the Resurrection : I shall see him , I shall see him for my self , mine Eyes shall behold him , and not another . That is , I , the Man who stand here before you , the same who Job now speaketh ; I the very same numerical Person shall see God in this very ●…esh , and with these eyes ; they shall be indeed new dressed and dyed , trimmed , and made fit to come into the presence of the great and glorious God ; yet it shall be even this flesh , and these Eyes , in which I shall come into the Presence of God , and and behold my Redeemer . I shall be altered from what I was , but I shall not be another than I was , I shall be changed into a better condition , but I shall not be changed into another person . My qualities shall have a perfective alteration , but I shall retain the same matter , and be the same man. A man raised glorious and immotal , is what he was , except his Morality , and hath no more than he had , except his Glory . The Philosopher acknowledgeth there may be a specificial , but not a numerical Restauration of that which is corrupted . But Jo●…'s Faith was clearer than Aristotle's reason : He believed a Personal Resurrection , Mine Eye shall behold ▪ and not another ; I shall not be changed into another Person , whatever changes I undergo , I shall be Job still , the same Job . Hence observe : Every Man at the Resurrection shall receive the same Body that now he hath , and be●… the same M●… which now he is . One of the Antients hath a large Discourse upon this subject , wherein he discovers some , who tho they granted the Soul immortal , yet denied the Resurrection of the same Body : Such were the Marcionites , Basilidians , and Vàlentinians . These , ●…aith he , went halves with the Sadduces in their opinion . The Sadduces denied Spirits . Hence ( Acts 23. 6. ) Paul perceiving that the Assembly was mixed of Sadduces and Pharisees ( and wisely considering , that if he did but mind them of their differences between themselves , they would not so strongly agree and combine against him ) he made his advantage of it , by professing openly that he was a Pharisee . And the sacred Historian tells us what the peculiar tenents of the Sadduces were , ( v. 8. ) The Sadduces say there is no Resurrection , neither Angel nor Spirit , ( they denied both ) but the Pharisees confess both . They held , that there were immortal Spirits or Souls , united to the bodies of Men , that those bodies should arise , and be reunited to the Soul. They also confessed that there were Angels , who are Spirits subsisting properly without Bodies Now , as the Sadduces denied the Resurrection of the Body , so others denied the Resurrection of the same Body : These he calleth sharers or halvers in the Sadduces Opinion ; though not so grosly as they , yet too too grosly departing from the Faith. And indeed , they who deny the Resurrection of the same body , do ( by implication ) altogether deny the Resurrection of the body : For if the same numerical Body should not rise , it could not be called a Resurrection ; Resurrection is the rising of that which fell , and the taking up of that which was before laid down : So that it would be the Creation of a new Body , not the Resurrection of the old , if it were not the same Body . And it conduceth much to the comfort of Saints , and may be the terrour of wicked Men , to keep close to the Faith of this Article . The Apostle seems to touch it ( 2 Cor. 5. 10. ) We shall all appear before the Judgment-seat of Christ , that every one may receive the things he hath done in his Body , according to what he hath done , whether it be good or bad . That hand which hath been doing for Christ , that very Tongue which hath been speaking for Christ , that whole Body which hath been moved , and acted for Jesus Christ , as an instrument of his Glory , that shall receive the Reward : As also that Hand , that Eye , that Tongue , that Foot which hath moved . and stirred against Christ , that also shall be punished , and receive according to the evil committed in the Body . Judgment would not be exact , unless as there hath been a copartnership between Soul and Body in their works , so also they should be co-Partners both in reward and punishment . If it be objected , how can the same numerical Body rise again , especially in such cases , when thousands of Carcasses are mingled , and their Dust promiscuously heapead together , or scattered abroad ? When the Bodies of Men are devoured by wild Beasts , and digested into the substance of Fowls and Fishes , especially when the Bodies of Men are eaten and concocted into the Bodies of other Men ? How can these numerical Bodies rise ? I answer , first , if we will not rest in matters of Faith , till we have a clear rational account of them , our Faith may quickly be at a stand . I answer , secondly , that as it is easie to make Objections against Faith , so Faith hath one answer as easie as these Objections . The Apostle gives it , and into that all such doubts must be resolved ( Phil. 3. 20. ) For having shewed the present condition , or disposition of the Spirit of Saints in the former Verse ; Our Conversation is in Heaven , from whence also we look for the Saviour , the Lord Jesus Christ. He presently shewes what the future condition of the Saints Bodies shall be . Who shall change our vile Bodies , that they may be fashioned like unto his glorious Body . ( How is this , Who puts this vile Body into such a Glorioui fashion ? Trouble not your selves for that , there is power enough to do it , it is done , ) according to the working , whereby he is able to subdue all things to himself . This is an answer to the hardest Objections , Christ can subdue all things , therefore those which are hardest . There is no difficulty to Omnipotency . You ask how the same Body can be restored ? I ask how the first body was Created ? Tell me how God Created Heaven and Earth out of nothing ? So that as the Apostle speaks ( Heb 11. 3. ) Things which are seen . were not made of things which do appear : How were these things done ? If you argue by reason , you will be pos'd and gravel'd in these as wall as in that other ; yea , you will be at a Wall , and notable to answer above that which is ordinary , and every day done , and shall continue to be done in all the Generations of Men ( Solomon puts the question Eccles. 11. 5. ) Tell me how the Bones grow in the Womb of her that is with Child : Can you tell how the Child is framed ? Thou canst not give an account of thy own Production , nor find out the Work of God in forming the Body ? Therefore as to the manner how such things are done , we must have recourse only to the Almighty power of God , to the All-powerful God , who is able to subdue all things to himself . Mine Eye shall behold , and not another . Though my Reigns be consumed within me . I touch upon the Interpretation of this Clause , before , as it suits with that passage , vers . 26. Though after my Skin , Worms destroy this Body , and though my Reins be consumed within me . Though I be totally consumed , Skin without , and Reins within , yet notwithstanding I believe that I shall rise and see God. Thus it was joined with the first Words of the 26th . Verse , to shew the triumph of Faith over all Difficulties that lie in the way of the Resurrection . The Yearly Mourner . SERMON XIV . JUDGES 11. ult . And it was a Custom in Israel that the Daughters of Israel went yearly to lament the Daughter of Jeptha the Gileadite four Days in a Year . TO a place appointed for their meeting to this end , possibly to the place where she was Sacrificed , to express their sorrow for her loss , according to the manner , or to discourse of ( so the Hebrew Lamed is sometimes used ) the Daughter of Jepthah , to Celebrate her Praises , who had so willingly yielded up her self for a Sacrifice . We find our Saviour weeping over Lazarus's Grave , insomuch as the people could infer thence , See how much he loved him , John 11. 35 , 36. I know no Divinity that excludes Humanity , but delights always to plant it self in soft Breasts , and either make or finds good Nature . I find in the Catalogue and Spawn of highest Crimes ( which the dregs of these last times should bring forth , want of natural Affection reckon'd , 2 Tim. 33. So then , 't is not only not unlawful , but a Duty to Mourn with those that Mourn , if you will receive the Apostles Prescription , Rom. 12. 15. It is in the Scripture noted as an extream Judgment and Curse on the Wicked , Job 17. 15 , ( Psal. 78. 64. ) his Widows shall not weep , as either wanting leisure from other Sorrows , or liberty from their Cruel Enemies . Tears are the first Office we do for our selves , and the last for others . They may not please themselves , that can with dryest Eyes behold the Sicknesses , the Losses , the Funerals of Friends , as who had attained a greater measure of Religion or Discretion , or the Spirit , or who had subdued their Desires to a perfecter Resignation , and submission to Gods Will. Let them question themselves whether this stoutness , proceeds not from a Spirit void of Sense and Natural Affection , and not from an humble Resignation to the Providence and Pleasure of God ; whether this Calm arise not alike to that of the dead Sea , from a Curse ? On the other side , Though Religion forbids not Mourning , yet it forbids us to Mourn as those that have no hopes ; though it excludes not all grief , yea it moderates our Grief , and teacheth us to turn our sadness to an holy sorrow . Weep not , She is not Dead but Sleepeth . SERMON XV. LUKE 8. 52. And all wept and bewailed her ; But he said , Weep not , she is not dead but sleepeth . OUR Life is divided into Labour and Rest , which Nature wisely hath contrived into waking and sleeping , in an admirable manner providing the preservation of our being by a seeming dissolution of it . We must intermit it to continue it : Die we must one half of the natural day , that we may live the other . Lye down and sleep ( as it were ) to die in the night , that we may awake and arise to live on the Morrow ; so well acquainted is our Life with Death , that our whole Age appears the Changes and Intercourse of both . Nay this kind of Death is that which continueth Life ; such is the Frailty of the Creature , that it immediately owes its being to a kind of not being , to a privation , though not simply of Life , yet — Tali — to something very well like Death . For tell me , strongest Constitution ! How long canst thou labour without the relief of rest ? How long canst thou awake without refreshment of sleep ? But would not have you to be ignorant , Brethren , concerning them which are asleep , that ve sorrow not , as others that have no hope ; For if we believe that Jesus died and rose again ; even so them which sleep in Jesus , God will bring with him , as affirms St. Paul. 1 Thess 4. 13. 14. John 11. 12. Whence it appears , that if she sleep , she shall do well ; and shall we take it ill , that our Friends are well ? Shall we be troubled upon Earth , because our Friends are at rest under it ? Forbid it Religion ! Pereat contristatio , ubi tanta est consolatio , Be not ye sad because your Friend is gone to a state of Joy. If Nature sadned at departure , will let fall a Tear , let Faith gladned with Hopes of meeting again , wipe away that Tear. Wrestle not with the Decrees of Heaven , nor murmur at the procedures of its Providence ; 't was God that closed her Eyes in sleep , that for bids your Eyes to weep . Weep not ( for ) she is not dead but sleepeth . The Division of this Text is made to my hand 's by the meeting of this Congregation , three Parties are visible in the presence . Which discover three parts legible in the words . 1. The Dead , — She. 2. The Mourners , — All wept . 3. The Preacher , — he said , Weep not . Weep not . This ( I said ) is the Mourners Comfort , to improve it into practice , thereby to lessen the number , or to lighten the weight of their Mourning . I profess my self unfurnished of any other Argument , than the numberless Felicities and weight of Glory , which Crown those that are not Dead but Sleep . Yet whilst we live in this Valley of Tears , natural Affection will so far prevail upon our Reason , that even the Father of the Faithful , when he was to sow his nearest Relative in the Earth , could not but Water it with a shower from his Eyes . For Abraham came to Mourn for Sarah , and to weep for her , Gen. 23. 2. Attend the first words Christ spake to a Woman after his Resurrection , was it not , Why weepest thou ? Joh. 20. 15. Indeed before Christ had opened the Gates of Death , Mary , nay the whole World had cause enough to weep . But now Christ the Head was risen , and had made way for all his Members to follow ; now Jesus had beaten Death at his own Weapon , and kill'd it by dying , since he hath changed the Grave into a Bed , Death into Sleep , and made the Land of Darkness the ready way to the place where Light dwelleth . Tears are both unreasonable and unseasonable , why weepest thou ? is as much as weep not . Considerable are the Syren and the Swan , whose different Fate is thus : The Syren Sings away her . Life in wanton Ayres , and Charms of Lust , the treacherous Inticements to Destruction , but when she dies , she breathes out her Soul in Howlings ; Sighs and Sobs , in Pangs and Horror . The Swan ; who spends her days in Innocence as white as her Livery , in pensive Notes of Sadness , mournful and black as her Feet , when she dies she expires in joyful Anthems , the voice of joy and gladness . So when Death calls the Aged Swan from Streams ; She dying , sings her own glad Requiems . Good People , had you the Reversion of a Rich Living , or Office , would you weep because it is faln into your Possession ? Invidi non amantis , 't were more of Envy than Love to be wail an Earthly Happiness . I close , as Jesus to the Daughters of Jerusalem , Weep not for me , but weep for your selves , not for me that am dying , but for your selves that are living ; for your selves that have refused my Doctrine , despised your Saviour , condemned your Innocent and Righteous Prince . For the Sins and Sufferings of the Living , I confess , there is weeping work enough for him who hath Jeremy's wish , His Head a Fountain of Tears to weep day and night : But for the dead that die in the Lord weep not . Weep not , she is not dead but sleepeth . The Application . Since the Fare of Rest in the state of Separation ; and Happiness , at meeting again of Soul and Body , depends upon the Holiness at parting : Let us be composed in both , that neither the disorder of the Body , nor multitude of Business , either ill done , or undone , may disturb the quiet of the Soul. Before Men go to Bed they put off their Cloaths , or else they sleep both unhandsomely and uneasily . So let your Souls divest those Habits which Sin and Custom hath too long made fashionable . Lastly , Good Men before they go to Bed they always pray . St. Paul adviseth , Pray always , though not with the Lip , yet with the Life . When Survivors see a Soul that hath lived long in this Region of Holy Duty , to ascend to Heaven as the Angel , Judg. 13. 20. In the Flames of the Altar , their Charity and Hopes are sufficiently instructed to say , Nolite flere . Weep not , she is not dead but sleepeth . The Character . I have done with the Text that I brought hither to you , and now apply my self and discourse , to that Text that brought you hither to me ; from that I presented to your Ears , to that presented to your Eyes : I close the Book of Life , and now open the Book of Death . So St. Ambrose Interr'd Theodosius ; Nazianzen , the Immortal Athanasius ; and St. Hierome , the excellent Lady Marcella : Nay , St. John hath taken short Notes of a Sermon made by Christ at the Funeral of Lazarus , John 11. 12 , 13 , &c. wherein are Discourses of Faith , Resurrection and Glory , raised from the Dead , and applyed to the Living . Ineed no other , because I can follow no better precedent , Therefore hear me , or rather hear her speak , for the Dead can speak , Heb. 11. 4. Our dead Sister speaks first in the dignity of her Extraction , fairly proclaim'd to you by the Herauldry of her Hearse , but fairer far in the suitable Character of her Life , the worthiness of her Birth had no other influence on her , but to engage her to worthiness of Action , which she so nobly improved , that the Vertue of her Life dignified the Honour of her Descent ; so the Glory she received from her Father on Earth , by the Acts of Humility , and Charity , she enhansed to the glorifying her Father which is in Heaven . Her Beauty , which was a depository from Heaven , she beautified with so much Piety , and adorned with so much Religion , as if she had been intrusted to preserve both the Lustre and the Vertues of the Celestial Bodies in her Epitome . But the Beauty of her Soul was a Sun to this Taper , from whence her starry Actions received a mighty Splendor . When she spake , Wisdom dictated and Wit delivered , she hung her Language at your Ears as Jewels , much of worth in a small bulk ; and as Jewels her Speech was Rich , both in Lustre and in Medicine ; the Conceits of her Mirth would raise a Smile , but the Gravity of her Conveyance commanded Reverence . Her Reproofs , like Lightning , quick , but short , such as would melt the Blade , yet not singe the Scabbard ; kill the Sin , but preserve the Sinner . Her Promises were made in her Head , but bept in her . Hand ; as a Nail fastned in a sure place , driven by Understanding , and clenched by Affection . Her Attire neither sordid nor curious , nor too early in , nor too late out of Fashion ; not like those Mushroom Gentry , who declare their late rise from Peasantry and Poverty by the Herauldry of the Dirt and Rags on their Back . Her Table was both wholesome and handsome enough to satisfie the Stomach of the hungry , and well enough to fancy the Palate of the Curious : yea when the Sword had Carved her Meat to the fifth part , her good Chear was as much as ever . Her Visits were like the Sun 's , beneficial where-e're she came , and treading in her Saviours steps , She went up and down doing good . Her Access was free but not loose , her Door , as her Heart , was open to all Friends ; so that without much shifting the Scene she would easily make her House a Court , an Almes-house , a School , and an Hospital all in a day . She had Treatments for the Greatest , who came as Agrippa and Bernice with great Pomp. She had Relief for the Poorest , who as Lazarus , lay at the Gate ; Instructions for the Ignorant , and Charitable Remedies for the Sick ; Christian Applications for all , feeding the Hungry , cooling the Thirsty , cloathing the Naked , visiting the Sick , and harbouring the Traveller ; what God requires in acts of Neighbourhood here , and Reward hereafter , the whole Voyzenage can witness with me , and for her , that she was a great parallel to Dorcas , Acts 9. 36. This Woman was full of good Works and Almes-deeds which she did . Finally Brethren , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , she did them , therefore if there be any vertue or any praise , let her have it . Her Relation as a Wife , shews her , without disparagement , a rare example and standard to her Sex. Society is the most precious Comfort in Nature , the richest Jewel in her Cabinet , Adam not in perfect Paradise , not happy without it ; of all Societies with Man , that of a Wife is nearest , being made of his own Rib , and dearest , lying in his own Bosom . Her Affection was great as Jonathan's , wonderful and passing the love of Women , 2 Sam. 2. 26. Marriage made her Husband and her one Flesh , but Love made them one Soul. She Married not only his Person , but his Interests and Concernments , loved his Loves , wished his Desire , as inseparable as Ruth and her Mother-in-law , Ruth 1. 16 , 17. not to be parted but by Death . She owed him an Affection equal to her Life , being often ready to lay it down for his Preservation , as appears by her Swouning at any News might threaten ill to him , as if her Soul conceived it but Duty to be Bail for her Husband . The Head of the Woman is the Man , 1 Cor. 11. 3. so her Husband wore the principality , she received influence from him , and gave conformity to him . But a Vertuous Woman is a Crown to that Head , Prov. 12. 14. so she gave safety , plenty , and honour to her head , as Crown may signifie . The Heart of her Husband did fafely trust in her she did do him good and not ill all the days of her life . Longer she is not obliged ; — Till death us depart — was their agreement ; Death ends her natural Relation , and enters her into a Divine ; which she began here by her Religion . Her Religion was not as her Sex , Female ; that is , all Face and Tongue , but pure and solid , not despising the Form , but delighting in the Power of Godliness . She attired not her Devotion as the Lacedemonians did their Gods , according to the several Fashions of each City , so to gain Reputation from Man ; but she persevered in the constant substantials of Religion , so to gain Grace and Favour from God. To whom with the Father and Holy Ghost , be Glory and Honour , now and for ever . Good Night . NOW art thou drawing near thy home , Heaven is within sight , and its Melody almost within hearing , thy Lord hath the Curtain in his hand ready to draw it , to shew thee all that glory that hitherto he hath been but telling thee of , and give thee a Possession of all that which hitherto thou hast enjoyed only in Hopes and Title . What dost thou fear and shrug , and tremble at , Oh my Soul , thou peevish froward Creature ? Shall his Angels stand waiting to convey thy departed Soul home with Songs of Triumph ? And shall nothing of all this abate thy Fears , silence thy Complaints , and bring thee to a Chearful Submission ? Fear not then my Soul , but boldly throw thy self into his Arms , who will certainly keep that safe which thou committest to him . But what if I was willing to bid adieu to my Fathers House , and leave this World , and all its Enjoyments behind me , as being sufficiently tired with the Frustrations of a pursued Happiness therein ? Yet methinks , the change I shall pass at Death , will be so very great and amazing , I fear I shall not bear it . To go hence from them I know , to a Place and Company I never knew or saw in all my Life ; to leave my Friends , Relations , Neighbours , with whom I have a long time lived , and with whom I have familiarly conversed , to go into a Country where I may not meet with one face I know ; how strangely shall we look on one another ? What little content do I take in any company on Earth , where I meet with shiness ? Will it not be so in Heaven ? Answ. Art thou truly Godly ? said the pious Wadsworth , in his Answer to the Fear of Death ; and dost thou say thou knowest none in Heaven ? that is strange . Who is he whom you call Father , every time you pray ? what are you born of God ? united to God by faith and love ? and hold communion with him , and yet not know him ? Well , sayst thou , but if I know him , it is but very little , I never saw him in all my Life ? And what if thou hast not seen him with thy bodily eyes ? yet hast thou not believed in him whom thou hast not seen , and rejoiced with joy unspeakable , and full of glory ? Though thou hast not known him after the Flesh , yet thou hast after the Spirit . But comfort thy self , though thou hast known him but little , and that through a vail darkly , yet he knoweth thee most perfectly : He knows thee by name , and separated thee to himself from the Womb , and effectually called and justified thee ; he knows thee by thy name , and knows thy dwelling , and visiteth thee every morning , and is with thee living , and will not leave thee dying ; and when he hath taken thee to himself in the Heavens , thou shalt know him as he knows thee , that is intimately , perfectly . But sayst thou , if I know in some measure God and his Son , the Lord of that City , I know no more . There are ten thousands of Angels there , and I know not one of them , and as many Spirits of just men , some little acquaintance I had with some of the latter on earth , but since arrived thither , they are so transfigured , so wonderfully changed , I shall not know one of them when I see them . What if thou knowest not one Angel in all the Heavens ? is it not enough that many of them may know thee ? But how do I know that ? How ? thou hast been their special Charge ever since thou wast born to Jesus Christ. Are they not all ministring Spirits to them that are Heirs of Glory . How kindly did an Angel comfort Mary Magdalene , and the other Mary , when they early came to visit the holy Sepulchre of our Lord ? How well did he know their Persons , and their Business ; when he said , Mat. 28. 5. Fear not , I know that ye seek Jesus , which was crucified ; he is not here ; for he is risen , as he said : Come see the place where the Lord lay , and go quickly , and tell his Disciples that he is risen from the Dead , and behold he goeth before you into Galilee , there shall ye see him so , as I have told you . What Discourse could be more kind , friendly , and familiar than this ? But that thou shouldst think thy self an utter stranger to all the Spirits of the Just , is more strange , when there may be some of thy near Relations there , and many of those that thou hast had for many years such sweet Eellowship in the Ordinances of the Gospel . If I shall sit down with Abraham , Isaac , and Jacob in the Kingdom ; surely , I shall know them to be such . Besides , their Natures in Heaven are all perfectly gracious and holy , and I shall be like them , and we shall all know each other to be so ; and what shiness can there possible be among such , who are satisfied in each others sincere love and affection ? Thou mayst be acquainted with a thousand Saints an Angels in an hours time as if thou hadst known them a thousand years . And if this be so , be not , poor Soul , amazed at this great change of Company at Death : For it is but as dying Doctor Preston said , I shall change my Place , but not my Company . Return therefore to thy Rest , Oh my Soul ; for God will assuredly deal bountifully with thee ; So that Death will bring a Good-Night to thee here , and a good Morrow hereafter . The End of The House of Weeping . Death-Bed THOUGHTS . The PROEMIUM . BUT Oh my Soul ! What ails thee to be thus suddenly backward and fearful , no Friend hath more freely discours'd of Death in speculation ; no Tongue hath more extolled it in absence . And now that it is come to thy Bed-side . and hath drawn thy Curtains , and takes thee by the hand , and offers thee service , thou shrinkest inward ; and by the paleness of thy Face , and wildness of thine Eye , bewrayest an amazement at the presence of such a Guest . That Face which was so familiar to thy Thoughts , is now unwelcome to thine Eye . I am ashamed of this weak irresolution . Whitherto have tended all thy serious Meditations ? What hath Christianity done to thee , if thy fears be still Heathenish ? Is this thy Imitation of so many worthy Saints of God , whom thou hast seen entertain the violentest Death with Smiles and Songs ? Is this the fruit of thy long and frequent Instruction ? Did●… thou think Death would have been content with words ? Didst thou hope it would suffer thee to talk , while all others suffer ? Where is thy Fath ? Shall Hereticks and Pagans give Death a better welcome than thee ? Hath God , with this Serjeant of his , sent his Angels to fetch thee ; and art thou loath to go ? Rouse up thy self for shame , O my Soul ! and if ever thou hast truly believed , shake off this Unchristian diffidence , and address thy self joyfully for thy glory . All motions tend to rest . Return then to thy rest , O my Soul ! for God hath dealt bountifully with thee . But Lord spare me a little before I go hence and be seen no more , that my DEATH-BED THOUGHTS may be all imployed in the Contemplating of that Eternity into which I am now a launching . Sect. 1. The Daily Remembrance of Death . HAppy is he , who always , and in every place so lives , as to spend his every last moment of Light , as if day were never to return . Epictetus most wisely teaching this ; Death , saith he , and Banishment , and all that we look upon as Evils , let them be daily set before thy Eyes : but of all most chiefly Death . So shalt thou think upon nothing that is too low , nor too ardently covet anything . Miserable diminitive Mortals , wherefore d' ye teach long Hopes ? Wherefore d' ye undertake such a vast heap of Business ? That shall be perhaps to Morrow , a meer Spark and Ashes . Walk curiously , O Man ! That dismal Goddess continually hovers over our Heads ; and waits for the last Sands of our Lives Hour-glass with an unwearied and never-sleeping Eye ; and wilt not thou watch after her ? What e're beginning has , an end doth fear . We all must go , Old EAcus within those shades below Whips on the Moments that protract us here . Nor can any Age struggle with Death . As soon as we are Born we are subject to that Tribute ; and are the Stipendiaries of Death . — When first our trembling sight Beholds the dazling Beams of unknown light . Then we begin to die . The same Death meraces the Queen , that threatens the Handmaid . Therefore believe every day that shines to be thy last . Say every Evening , this day I stand at the Gate of Eternity . Sect. 2. The remembrance of Death is a powerful Remedy against all Sins . THE serious remembrance of Death shakes off all sense of pleasure , and turns Honey into Wormwood . The Expectation of Death , saith Chrysostom , suffers us not to be sensible of the Delights and Pleasures we injoy . And indeed what is it not able to do , when consider'd not only in the Extremities of the Fingers , and as it were in the Hair , but over the whole Body . Death spares no Age , nor no Degree of Dignity . Here dies a young Man , there an Infant , there an old Man. Another by Poyson , or a Fall , another by a slow Rhume , another by a quick descent of Humour ; here lyes another oppress'd with a mighty Shower , or the Waves , there lyes another struck with Thunder . Among so many doubtful , so many various , so many sudden Accidents , what security , or what mind to sin among so many Incertainties ? Therefore , since we daily die , think upon the Hour-glass , whether the old fashion'd one running Water , or the new one running Sand. Do ye not find that by dropping of the Water , and the passage of the Sand the upper Glass empties and the lower Glass fills ? Consider that it is so with Life , every moment something slides away , the present Life empties , and flows into another . Nothing is here safe ; not the Hour of the Hour , nor the Moment of the Moment . Happy he , to whom every day is the last ; more happy he , to whom every Hour ; most happy he , to whom every Moment is the utmost period of his Thoughts . He will abstain from the wickedness of his hands who believes every Hour decreed , every Moment his last . O vain Hope ! How many dost thou deceive ? How many , to whom thou promisest old Age , dost thou cut off in the midst of their Course ? Believe therefore that may happen to thee , which happ'ns to many . How many has Death prevented in the midst of their wickedness , and cut off half the Crime ? How many fall with a revengeful Mind , though with an Innocent Hand ? How many snatch'd away in the attempt , have receiv'd the reward of their Impiety ? Many in the very Moment of a wicked Action begun , have been forc'd to leave their ill designs unfinish'd . What if thou shouldst be in the number of those ? What Hour or Moment is more certain to thee than to another ? Now who can expect a Crime from such a Thought , as with the Crime expects Death , and with Death , Punishment . No prudent Man plays or sports in the midst of a Storm . No Man at the brink of a Precipice meditates mischief . No Man is merry unarmed in the midst of his Armed Enemies . More stupid is he , whom the perpetual fear of Death , when every Hour is doubtful , every Moment uncertain , dares those things that procure an unhappy Death to Eternity . O Fools ! Whither do we run to be punish'd for ever ? Wherefore do we not follow the Council of the Son of Syras ? In all thy work , saith he , remember thy last , and thou shalt not sin . Sect. 3. The end of a good Life is all . Out of Seneca . TELL me , my Dear Seneca , whom Pliny with an Elogy to be envy'd calls the Prince of Learning , tell me what thou thinkst of Death , especially immature ? Heark'n Youth , give ear complaining Age ; like a Comedy , so is Life , which it matters not how long , but how well it is acted . It imports not where thou mak'st an end , leave off where thou pleasest , only put a good period . No other is the Opinion of Epicte●…us . Remember , faith he , that thou art the Actor of the Fable , as the Poet directs . If short , of a short ; if long , of a long Fable . No otherwise , said Varro , They live not best , who live longest , but they who live most uprightly . Most plainly so it is ; it matters not , where , when , or how we end . When God pleases we must die ; but let us put a good period to our Lives . Sect. 4. All Men , no Men. Out of Arbiter . Heu , heu , nos miseros , quam totus , Homuncio nil est . Alas ! What miserable things are we , The frame of Man is only Vanity . VErily so it is . But alas by much the more miserable , by how much the less we acknowledge our selves to be so . The whole little Man is nothing , as the ancient Satyrist well observes ; but if I may dare to say so , then he begins to be something , when he knows himself to be nothing . O Man , know thy self and be wise . For Death equals Lillies with Thorns . O miserable and vain Men ! What are we ? Learning and Fame are Smoak . We D●…st , that meer Opinion , the other Wind , And we that are alive , vigorous and flourishing , shall shortly be reduced to say , We have liv'd . This single Exit all Men make . Our Life decreases by increasing ; and the very day we breathe in we divide with Death : For every day some part of our Life is diminish'd . As the last drop does not empty the Glass , but what flow'd out before , so the last moment does not alone bring Death , but only consummates our Being . Sect. 5. Mortals are of one little Day . THE day Lilly is a Flower , whose Beauty perishes in a day . There is also a Bird haunts the River Hypanis , called Haemerobios , or the Bird of one day ; ending its Life the same day that it begins ; dying with the dying Sun , and travelling through the Ages of Childhood , Youth and Old Age in one day . In the Morning it is hatch'd , at Noon it flourishes , in the Evening it grows old and dies . But this is more to be wonder'd at in that winged Creature , that it makes no less provision for one little day , than if it were to live the Age of a Crow or a Raven , To this little Animal the Life of Man is most fitly to be compar'd . It inhabits by the River of gliding Time : But more fleet than either Bird or Arrow . And often only one day determines all its Pomp , oft-times an Hour , and as often a Moment . Wherefore then do we think of Years and Ages , frequently no longer had then Flowers , or the shadows of Flowers ; or then any thing , if any thing can be , more short and fading than those Flowers . It is a wonder greatly to be admir'd , that this swift Brevity of Life should be divulg'd by all the Prophets , be confirm'd by the Writers of all Ages , and yet that miserable Men should be deaf to all their Exclamations . Ezechias cries out by Isaiah the Prophet , From the Morning till the Evening thou shalt conclude my days . The Royal Psalmist cries out , My days have past away like a shadow . Josiah the King cries out , Man springs up like a Flower , and is trod down , and vanishes like a shadow . Behold Man is like a Bubble ; all thy Life is the flight of a shadow . Canst thou then dream of any Mansion or Abiding place here ? Wherefore dost thou covetously scrape together ; wherefore dost thou scrape and rake , as if to live the Age of Nestor . Death is at thy Back , Thou shalt go hence , before thou fear'st thy departure , unless thou art afraid betimes . Make haste , Eternity is at hand . Sect. 6. The same is deliver'd with greater Confirmations . THE Life of no Man is otherwise than short . but the shortest of all is their Life , who forget what is past , neglect the present , and are in no fear of the future . Most excellent is the saying of Job , they that saw him shall say , where is he ? Like a fleeting Dream he shall not be found , ( yet Dreams are vain , and nothing swifter than flight ) he shall pass away like a Nocturnal Vision . My days , saith he ; were swifter than the Racer , they fled away and saw no good , ( this said the most Wealthy of Men. They took their flight like Birds carrying Apples , like an Eagle flying to his prey . Because we are of yesterday and understand nothing ; because our days are like a shadow upon the Earth . Truly , our days are but a shadow upon the Earth ; and there is no delay . We Banquet and Revel , and there is no delay . We indulge to sleep , and snore till Noonday , and there is no delay . Prodigal of our time , we go to Plays , and invent voluptuous ways of Idleness , and yet there is no delay . Our years pass , glide and fly away : No Man has so much the ●…avour of Heaven as to promise himself to Morrow . Thus while we dream , we pass to Eternity , either the Celestial or the Infernal . It was an excellent saying of Suidas , Ol●… Mortals but of one little day , that only know the present , not foreseeing future things , consider that Eternity to which ye are going . Sect. 7. The Hope of Long Life and VVishes are vain . WHat shall I do , said the Rich Man in his Heart , because I have not room for 〈◊〉 Fruits of my Land ? I will do this , I will pull down my Barns and Build bigger . Miserable Soul , alas ! Thrice miserable ! Wilt thou inlarge thy Bar●… ? To Morrow the Grave shall be thy Habiration ; Oh that it prove not Hell. This Night thy Soul shall be taken from thee , and who shall inherit what thou hast scrap'd together ? Thy Vertue , if thou hadst any ; thy Vices shall go with thee . Neither shalt thou take with thee any otherComp●…nions hence Most like the Fate of this Rich Man was that of Senecio in Seneca , who considering this fleeting Life of ours which we enjoy at Mercy , Every day , saith he , every hour shews us what nothing●… we are , and by some new Argument still admonishes us of our frailty , while they compel us covetous of Eternity to look after death . Senecio Cornelius , a Roman Knight , a Man of extream ●…rugality , no less careful of his Patrimony than of his Body , when he had sate all day till night by his friend sick a Bed beyond all hopes of recovery , when he had Supp●…d well and cheary , was taken with a violent Distemper the Quinsey , scarcely retained his Breath within his contracted Jaws till Morning , so that he deceas'd within a few hours , 〈◊〉 he had performed all the Duties of a sound and healthy Man. He that turn'd and wound his Money both by Sea and Land. He that left no sort of Gain untry'd , in the very Flood of his Prosperity , in the very Torrent of his overflowing heaps expir'd . Thus it happens that when men most spend their time in toyl they spend their last Breath : Like the Winds , that when they blow most vehemently , loose their force , most quickly then allay'd , when they have rag'd most furiously . The most admirable Job , almost by way of complaint interrogates the Deity ; And dost thou so soon cast me down ? Learnedly Tertullian and truly thus , saith he , The Sailing Ships , free from the Capherean Rocks , not tost by Tempests , nor tumbl'd by the vast Waves , but steering with a flattering gale , making swift way , on a sudden with one sh●…g loose all their hopes of safety . No other are the Shipwracks of Life , and the Calm Events of Death . How stupid a thing then is to dispose of Age ? We are not then Lords of to Morrow . How great is the madness of those that commence long hopes ? I will buy , I will build , I will sell , I will appoint , I will bear honours , and then I will repose my old Age in seisure . But all things , believe me , are uncertain to the Fortunate . No Man can promise himself any thing of what is to come . What we enjoy sl●…ps through our hands ; that very Hour a chance may happen and disappoint all . We propose to our selves long Voyages and tedious stays e're we return to our Countrey : Affairs of War and Council , slow Actions , prolix Business , a long Series of Toyl , Labour , and Employment . We begin Suites , hoping the long Life of Nestor , and the Fortune of Metellus . When in the mean time Death is at our Elbow , and from the Precipice of Life throws us headlong into the Sea of Eternity . Sect. 8. Man is Dust. REmember Man , that thou art Dust , and to Dust shalt return . This sad Verse our Mother the Church repeats , when she covers the Heads of her Children with Dirt ; and admonishes ●…s of our Mortality , at the same time , when we least think of it . Herein the Church imitates the Eagle . Who when she would encounter the Hart , shakes the dust which she has gather'd upon her Wings into the Hart's Eyes , and fixing her Talo●…s between his Horns , she claps his Head with her Wings , till he fall headlong from some Precipice . Thus the Church surprizes Man running into forbidden Impi●…ty , as it were in the mid way , and strews his Head with this Funeral Powder . The same thing says the Priest at the Interment of the Body . Remember , saith he , O Man , that thou art but Dust , and to Dust th●… shalt return . This he speaks not to the Dead Corps , but opportunely and in its place to those that stand abo●…t the Grave . Philip of Macedon was wise in this , who daily admo●…sh'd by that Verse , ( Philip , thou art but Man ) carry'd himself more moderately . But the Cranes teach us these things . They when they keep their watch in the Night , hold a Stone in one of their Feet , which falling from them when they fall asleep , accuses them of carelesness by the noise . The same Birds when they cross the Sea , carry Sand in their Threats . The Grave-stone taxes Men of Vanity , and the dust that covers them . The Calf which the Hebrews worshipp'd was a Golden one , , but reduc'd into Powder ▪ Nebuchadnezzar's Image was terrible to behold , but broken with the Fall of a Stone . The Apples of Sodom are fair to fight , but being broken they fall to dust . Man swelling in his Pride , boasts his Fortune and his Riches ; yet all his Vanity must be crumbled into Ashes . This is the beginning of Humane Pomp , and this the end . Therefore do what is to be done , Eternity is at hand . Sect. 9. Man truly Miserable . T IS hard to say whether Nature be a better Mother to Man , or a more cruel Stepdame . In the first place one Creature among all ●…he rest she cloaths with the spoils of others . The rest she covers variously with Shells , ●…inds , H●…des , Thorns , Wooll , Bristles , Hair , Feathers , Scales , and Fl●…ces . Frunch and Trees with Burk , which sometimes proves a double safeguard against Cold and Heat . Only Man she produces naked , and throws him upon the bare ground to weep and wail , while no other Animal is born to Tears , in the very dawn of Life . No sooner Man is Born , but he becomes a Captive with all his Members ty'd and bound . A crying Creature Lord of all the rest : Yet there he lyes with Feet and Hands fast Chain'd . He begins his Life with Capital punishment , only for one fault , for being Born. Wh●…t Madness is that in those , who from such beginnings as these think themselves Born to Pride . The first hope of strength , and the fi●…st office of t●…e makes him like a four-footed Beast . When is Man able to go ? When to speak ? When are his Teeth prepar'd for Food ? How long remain these Symptoms that betray him weak beyond all other Creatures . Now so many Diseases ; so many Remedies , as often vanquish'd by new and unknown Diseases . We find other Creatures how quickly they perceive their own Natures , and presently some swim , others walk , some fly , others creep . But Man knows nothing without teaching , not so much as to go , to speak , or feed himself : Briefly , he does not●…ing naturally of himself , but cry : Only to one Creature crying is natural ; to one Creature L●…ury , to one Ambition , to one Avarice , to one S●…rstition , to one an Immense desire of ●…iving . Yet is the Life of no Creature more frail , the Lust of no Creature is more , the fear of none mo●… co●…fus'd , nor the fury more vehement . Lastly all other Creatures live quietly with their several kinds , they congregate together , and oppose their Enemies ▪ The Lions Fight not with Lions nor do Serpents Serpents bite . Nor do the Monsters of the Sea prey but upon various kinds ; but Man's chiefest Mischiefs proceed from Man himself . Sect. 10. VVhat then is Man ? IF we believe the Ancients , Man is the Sport of Fortune , the Image of Inconstancy , the Mirror of Corruption , the Spoil of Time , the Slave of Death , a walk●…g Sep●…cher , the Figure of Frailty , a thin Shadow , a meer D●…am , a Breathing Carkas , a living Death . If thou askest Seneca , What is Man ? He will answ●… , A weak , frail , naked Body , naturally unarmed , needing the help of others , liable to all the Injuries of Fortune , the Food of every wild Beast , a Victim to the Stronger , &c. If you ask the Sacred Writers , Man is the Bait of Worms , a Skin full of Dung , the Sport of Calamity , a Pattern of Imbecility ; he is a flying Post , a sailing Ship , a Bird upon the Wing , a vanishing Smoak , a sight Froth , a scale of Envy , the drop of a Bucket , the turn of the Balance , a drop of Dew before Morning , the Guest of one day , a Flower , Grass , altogether Vanity , Dust and Ashes , Emptiness and Nothing . And yet we little Miserable Animals compile vast Nomenclators full of specious Tities ; we ambitiously desire great Names , and without any prejudice to our Ears , we hear the Titles of Magnificent , most Illustrious , Happy , Pious , most Potent , most August , most Invincible , the Best , the Greatest . What can we do more , unless we should imitate Sapor King of the Persians , in an Epistle , which he thus began to Constantine the Emperor . Sapor King of Kings , Companion of the Stars , and Brother to the Sun and Moon , to Constantine my Brother wishes Health . Or rather , let us borrow Names from the Bisnagentian King , who was wont to be Saluted the Bridegroom of good Luck , the God of great Provinces , the King of most Potent Kings , Lord of all the Armies of Horse . The Master and Teacher of those that understand not how to speak , Emperor over three Emperors , Conqueror of whatever he saw , Preserver of his Conquests , whom Eight parts of the World fear ; a Knight to whom there is none to be compar'd , a Vanquisher of every one that boasts in Strength , the Hunter of Elephants , Lord of the East , South , North , West , and Sea. All this Peter Irricus relates . Are here Titles enough ? If you please let us add a Series of Eulogies , which the Soldan sets before his Epistles in this Order . Omnipotent Salmander before Carthage , Lord of Jordan , Lord of the East , Lord of Bethlehem , Lord of Paradise , Praefect of Hell , Supreamest Emperor of Constantinople , Lord of the Dry Fig , the Lord by whom the Sun and Moon steer their Course , Protector of John the first Priest , Emperor , King of Kings , Lord of the Christians , Jews , Turks , the God's Friend . In a Style not much unlike to this , Solyman wrote to our Caesar : To Charles the Fifth always most August Emperor , Solyman his Contemporary , sprung from the Victorious and most Noble Family of the Ottomans , Emperor of Trebizond and Constantinople , Lord of the World , and Conqueror of the Earth , &c. What would ye have more ? O truely Splendid Misery ? O Ashes and Nothing ! O Vanity of Vanity ! Most shameful is that Ignorance , when Man forgets himself to be Man. Sect. 11. To the Haters of Funerals . HEnce therefore not Men , but Kites , which though most Rapacious , and always hungry , yet never taste any or prey upon Funeral Diet. You though most curious in other things , will hardly be perswaded to touch any thing that smells of the Coffin or of Embalming . More grateful to you is any Supper under any Tree . than a Banquet under Yew or Cyprus . All the Preparations of Libitina you perfectly hate , desiring nothing more than utterly to abolish the remembrance of Death . But here behold the Delirium that possesses ye , when the Sacred Letters clearly admonish us , that it is better to go into the House of Mourning than of Feasting But you had rather do any thing else than piously mourn , and remember Death . But beware that while ye dread a short mourning , you are not forced to wait Eternally . Sect. 12. Our Life is but a Life of Tears . EVery one of us , saith Cyprian , when he is Born , and receiv'd into the Inn of this World , begins his Journey in Tears . Every one may say of himself . As I began , in Tears I end my Life , For all me Life is but a Mourning strife . Thus all begin , thus all Men end their years ; When Born they weep , and Die expending Tears . Thus in those Tears , as in a Ship ●…rack found , In his own Waves each single Man lyes drown'd . He 's only blest that so doth pa●… the Frith , To have no cause of weeping after Death . Wouldst thou have an Abstract , an Epitome of all Humane Life ? Daniel the Archbishop and Elector of Mentz in Germany , in a little Book of Prayers wrote with his own hand these Precepts of Living . 1. Life short . 2. Beauty deceitful . 3. Money flies away . 4. Empire envy'd . 5. War pernicious . 6. Victory doubtful . 7. Friendship fallacious . 8. Old Age miserable . 9. Death happiness . 10. Wisdom , Fame Eternal . That Heavenly Wisdom that brings us to Kingdoms never destitute , never to be invaded , eternal . Sect. 13. God the Comfort of our Tears . ACknowledge the voice as well of the Comforter , as of the Promiser . With him I am in Tribulation , he shall deliver me , and I will glorifie him . And this truely , for God is at hand to those that are afflicted in Mind , and will save the humble in Heart . Concerning these Promises St. Austin has been perspicuous . Fear not , saith he , when thou art in Affliction , lest God should not be with thee : God is present with those that are afflicted in Mind . He assists in the Conflict , ( consider ) who proclaim'd the Conflict . God does not so behold thee striving for the Race , as the people look upon the Chariot Driver . They can shout and bawl , but know not how to help . They can prepare the Crown , but cannot afford strength . For Man is but Man , and no God. And perhaps , while he looks on , he labours more as he sits , than the other in the Contest . God when he beholds his Wrastlers , assists his Invokers . For the voice of the Wrastler is in the Psalm . If I said , my foot was mov'd , thy Mercy shall assist me . Therefore when thou beginst to be afflicted , summon up thy Faith , and thou shalt know the Vertue of it ; for he will not forsake thee . But thou therefore thinkst thy self forsaken , because he does not deliver thee , just when thou wouldst have him . He deliver'd the Children out of the Fire . He that deliver'd the three Children , did he desert the Maccabees ? Ear be any such thought . He deliver'd both these and them . Those Corporally , that unbelievers might be confounded ; these Spiritually , that the Faithful might imitate . For the Lord is at hand to those that are afflicted in mind , and shall deliver the humble in Spirit . God is above , the Christian beneath . If he would that the high God should be near him , let him be humble . Great Mysteries , my Brethren , God is above all things . Dost thou exalt thy self ? Thou dost not move him . Dost thou humble thy self ? He will descend to thee . Therefore invoke to thy Aid this most faithful Assistant ; he will be present , at one sigh , so it be serious . And God shall wipe away all Tears from their Eyes ; and there shall be no more death ; neither sorrow , nor crying ; neither shall there be any more pain , for the former things are pass'd away . Most truely said the same St. Austin , with how much sweetness does he be wail himself , that prays ! More delightful are the Tears of those that pray , than the pleasures of Theaters . Sect. 14. Our Nativity our Death . NOT the end of my Life , says the dying Theban , but a more ample and better beginning . For now , Fellow Soldiers , your Epaminondas is Born , because he so dies . For why should we indulge to human Grief , or envy the Gods , since they divide their Immortality between us . A Nation Bordering upon the Thracians , and in Customs agreeing with them , has this one peculiar to themselves . That when an Infant is Born , the Relations sitting about it , weeping and wailing enumerate the Miseries which the 〈◊〉 is to endure . On the other side , when a Man ●…s , they bury him with Joy and Exaltation . 〈◊〉 ●…unting from how many miseries he is deliver'd . Deservedly this Notion claims to it self the Applause of Wisdom , who celebrate the Birth of Man with Tears , and his Funeral with Pomp and Gladness . Therefore disclaim the Natural Sweetness of Life that causes Men to act and suffer many shameful things ; and then the end of thy Life will be far more happy than the beginning . Wholesom was the Doctrine of the second Pliny , Therefore , saith he , many were of Opinion , that thought it best never to be Born , or immediately to die . Thus Sitenus , being tak'n by Midas , and ask'd , what was the best thing could happen to Man ? For a while stood silent . At length , being urg'd to speak , he answer'd , That the best thing , was never to be Born , the next , to die the soonest that might be . This I must not omit very wonderful , unheard of , and pleasant in the Relation . Lodowic Cortusius , a Lawyer of Padua , forbid to his Relations all Tears and Lamentations by his will. And desir'd that he might have Harpers , Pipers , and all sorts of Musick at his Funeral , who should partly go before , partly follow the Corps , and leaving to every one a small Sum of Money . His Bier he ordered to be carry'd by twelve Virgins , that being clad in Green , were to sing all the way such Songs as Mirth brought to their Remembrance ; leaving to each a certain Sum of Money instead of a Dowry . Thus was he Buried in the Church of St Sophia in Padua , accompanied with a hundred Attendants , together with all the Clergy of the City , excepting those that were black . For such by his Will he forbid his Funeral ; as it were turning his Funeral Rites into a Marriage Ceremony . He died the 17th of July 1418. Admirable was the saying of St. Bernard , Let them bewail their Dead , who deny the Resurrection . They are to be deplor'd , who after Death are Buried in Hell by the Devils , not they who are plac'd in Heaven by the Angels . Precious is the Death of the Saints , as being a Rest from their Labours , the Consummation of Victory , the Gate of Life , and the entrance into perfect security . Apparently said the wise Hebrew , Better is the hour of Death , than the day of our Nativity . Sect. 15. Death every where . SEveral miserable People who deem it more convenient to die than live , torment themselves by what means to rid themselves out of the World. Whether to whet their Knives , temper their Poyson , make use of Ropes , or Precipices ; as if it requir'd so much Ceremony and Labour to dissolve and untye the weak knot that holds the Body and Soul together . None of these did Coma , the Brother of Diogenes need . His Soul shut close up in his own Breast found out the way , For a little study serves to retain that good , the frail possession whereof is shaken with the least puff of Violence . Death is every where , and lyes lurking in all places and at all times . Where-ever thou goest thou shalt find him prepar'd ; he is never unprepar'd , but meets thee at every turn . But when only Death is enough for one Man to desire , wherefore before the last Death , do so many Deaths assassinate miserable Man ; so that the Question may not be ask'd in vain . If all my Life makes but one little drop , Why then so many Death 's my Course to stop ? Hear St. Bernard , Let the continual Meditation of Death be thy chief Philosophy . And therefore variety of Death disturbs thee . Whatever happens to others , saith St. Bernard , may happen to thee , because thou art a Man. A Man of Earth , Clay out of Clay . Of Earth thou art , by the Earth thou livest , and out of the Earth shalt thou return , when that day comes that often comes , and perhaps may come this day . Certain it is , because thou shalt die , though it be uncertain when , or how , or where . Because Death expects thee every where , if thou beest wise , expect that every where . 'T is the saying of Annaeus ; Uncertain it is , saith he , in what place Death may expect thee ; therefore do thou expect Death in every place . Sect. 16. Death is at home to every Man. VVE trifle , and at distance think the ill , While in our Bowels Death lyes lurking still . For in the Moment of our Birth-day Morn , That moment Life and Death conjoin'd were Born. And of that Thread with which our Lives we measure , Our Thievish hours still make a rapid seizure . Insensibly we die ; so Lamps expire , When wanting Oyl to feed the greedy Fire . Though living still , yet Death is then so nigh , That oft-times as we speak , we speaking die . There is a Fish in the Northern Ocean near Muscovy , which is called Mort. This Monster of the Sea has very great Teeth ; so that as Cardanus relates , the Handles of Swords are made of the Teeth . Every one of our Bodies is a Pond , O Mortals ! wherein we nourish this Fish called Mort ; and therefore not to be sought at such a distance from us ; Every Mans Death is at home . Sect. 17. Death Inexorable . THough Rocks be deaf ; and blind be Tygers rage , Though furious War'gainst Man the Billows wage ; Morsels will Tygers tame , and the soft Gale Of Western Winds upon the Waves prevail : But fiercer than the Waves or Tygers Rage , Deaths unt am'd Fury no Prayers can asswage . The Parcae , to whose Distaffs , Spindles , Shears , the Ancients committed all the power of Life and Death , are inexorable , not to be mov'd by all the Supplication in the World. For when The Parce in their Order come , Beyond command there 's no delay , No putting off th' Appointed Day . There 's no beseeching those cruel Spinstresses : So precisely do they observe their day prefixed . According to this Conception Painters and other Artificers describe the Triumpher over all Human kind . For they Picture him without Ears ; as not hearing the Prayers of any ; blind also , as not moved with the Tears of any . He is Painted without a Tongue or Lips , that Men should not think to receive the least word of Comfort from him : He is Painted without Flesh , to shew that he wants all sense of Humanity . Only his Nerve , Arteries and Muscles , his Bow and Arrows , his Darts and Stings remain behind to strike poor miserable Mortals . And surely then , if ever he shewed his rage , and insulted over the World , when he assailed Christ himself the Son of God , the Author of Life , at what time the very Rocks wept , the Earth trembled , the Stars bewailed , the Sun grew pale , and Angels mourned ; acting a dismal Tragedy upon the Life of Life it self . Whoever thou art , if thou art a Man , Death will be inexorable to thee . Therefore be mindful of Death , the Hour flies ; from thence my admonition . Therefore is every day to be reckoned as thy last , and as the first of Eternity . Sect. 18. Most certain Death is most uncertain . WHat more certain in Human things than Death ? St. Bernard exclaims , What more uncertain than the Hour of Death . It sits at the Doors of old Men , and lyes in ambush for the young . Therefore , boast not of to Morrow , not knowing what to Morrow will bring forth . This the Venunian Lyrick was not ignorant of . Who knows whether the Gods to this days sum Will add to Morrow , though but just to come ? Most perspicuously saith St. James the Apostle , Go too now ye that say to day or to morrow we will go into such a City , and continue there a year , and buy and sell , and get gain ; whereas ye know not what shall be on the morrow . For what is your Life ? It is even a Vapour that appeareth for a little time , and then vanisheth away . Whereas we ought to say , If the Lord will we shall live and do this or that . We shall all go , all — all — for we all die and sink into the Earth like Water , that never returns . Neither canst thou be ignorant that thou art so begotten , as to remember that there is a Law set at the same time by the Nature of all things , both for receiving and restoring thy breach . And as no man dies that has not lived , so no man lives that shall not die : Though when he shall die is uncertain . And therefore Christ , stirring us up by a most faithful Exhortation , Take ye heed , watch and pray , for ye know not when the time is : And then repeating the same again , VVatch ye therefore , saith he , for ye know not when the Master of the House cometh , at evening , or at midnighe , or at the Cockcrowing , or in the Morning ; lest coming suddenly he find you . And what I say unto you , I say unto you all , VVatch. Sect. 19. Death to many sudden , to all unlook't for . VVHO will not stand upon his guard against the Efforts of Death that threatens us every Hour , who has appointed no time when he intends to meets us ? He creeps , flies , leaps upon us , with a tacit motion , a stealing pace , making no signs before hand , without any cause , without any caution , in sickness , in health , in danger , in security ; so that there is nothing sacred or safe from his clutches . Sound and merry was Tarquin , when he was choaked with a Fish-bone . Healthy also was Fabius , when a little Hair that he swallowed with his Milk , cut the Thread of his Life . A Weezel bit Aristides , and in a moment of time he expired . The Father of Caesar the Dictator rose well out of his Bed , and while he was putting on his Shoes he breathed his last . The Rhodian Ambassador had pleaded his Cause in the Senate even to admiration , but expired going over the Threshold of the Court-house . A Grape-stone killed Anacreon the Poet , and if we may believe Lucian , Sophocles also . Lucia , the Daughter of Marcus Aurelius , died with a little prick of a Needle . Cn. Brebius Pamphilus , being in his Pretorship , when he asked the time of the day of a certain youth , perceived that to be the last Hour of his Life . The Breath of many is in haste , and unexpected Joy expels it . As we find it happened to Chilo the Lacedemonian , and Diageras of Rhodes , who embracing their Sons , that had been Victors at the Olympick Games , at the same time , and in the same place presently expir'd . Lastly , Death has infinite accesses , through which he breaks into our Houses . Sometimes through the Windows , sometimes through the Vaults , sometimes through the Copings of the Wall , sometimes through the Tyles ; and if he cannot meet with any Traytors either in the City or in the House ; I mean the humours of the Body , Diseases , Catarrhs , Pleurisies , and the like , which he makes use of as Ministers in his Councils . He tears up the Gates with Gunpowder , Fire , Water , Pestilence , Venom , n●…y , wild Monsters , and Men themselves as bad ; he leaves no Engines untryed to snatch and force away our Lives . Mephiboseth , the Son of Saul , was slain by Domestick Thieves as he was sleeping at Noon upon his Bed Fulco , King of Jerusalem , as he was Hunting a Hare , fell from his Horse , and was trampled to death by his Hoofs , gave up the Ghost . Josias , of all the Kings of Judah , David excepted , for Piety , Sanctimony and Liberality the chief , was unexpectedly wounded with an Arrow and died in his Camp. The Holy Ludovicus in the 57th year of his Age , upon the African Shore , in the midst of his Army , the Pestilence there raging , died of the Distemper . Egillus , King of the Goths , a most excellent Prince , was killed by a Mad Bull , which the madder people , not enduring the severity of his Laws had let forth . Malcolm the first , King of Scotland , after m●…ny ex●…mples of 〈◊〉 while he was taking cogni●… of the Actions of his Subjects by Night , ●…as 〈◊〉 a sudden 〈◊〉 Have not many gone well to Bed , that have 〈◊〉 found dead in the Morning ? Of necessity the 〈◊〉 ought to stand upon its guard . Uzza , a pe●…son of no small Note in Dav●…as Lifeguard , wh●… he attempted to stay the shogging Ark , as it was carry'd in Triumph to Jerusalem , was presently struck from Heaven , so that he died by the Ark. The hand of God arm'd a Lion out of a Wood against the Prophet , that had eaten contrary to his command . The sudden voice of Peter compelled Ananias and Saphira to expiate their Crime by as sudden a death ; whose Souls the greatest part of Divines believe to be freed from Eternal Punishment thereby . But enough of Ancient Examples . In the year 1559. Henry the Second King of France was slain in the midst of his Pastimes and Triumphs , and in publick Joy of the people . For while he Celebrated the Nuptials of his Daughter at Paris , in a Tilting , the Splinter of a broken Lance flew with that violence and pierced his Eye that he died immediately . In the year 1491. Alphonsus the Son of John the Second King of Portugal , being about Sixteen years of Age , a Prince of great Hopes and Wit , took to Wife Isabella the Daughter of Ferdinand King of Spain , whose Dowry was the Ample Inheritance of her Fathers Kingdoms . The Nuptials were Celebrated with the preparations of six hundred Triumphs . Every Plays , Running , Racing , Tilting , Banquets . So much Plenty , so much Luxury , that the Horse-boys and Slaves glistered in Tissue . But Oh immense Grief , hardly the seventh Month had passed when the young Prince , sporting a Horseback upon the Banks of Tagus , was thrown from his Horse to the ground , so that his Scull was broken , and he wounded to death . He was carried to a Fishers House , scarce big enough to contain him and two of his Followers . There he lay down upon a Bed of Straw and expired . The King flies thither with the Queen his Mother . There they behold the miserable Spectacle ; their Pomp turn'd into Lamentation , the growing Youth of their Son , his Vertues , Wealth , like Flowers on a sudden disrobed by the Northwinds blast , and all to be Buried in a miserable Grave . O the sudden Whirlwinds of Human Affairs ! O most precipitate Falls of the most constant things ! What sha'l I remember any more ? Basilius the Emperor was gored to death by a Hart , while he was entangled in a troublesom Bough . The ancient Monument in the Camp of Ambrosius , near Aenipontus , witnesses , That a Noble Youth , though under Age , set Spurs to his Horse to make him leap a Ditch , twenty foot broad : The H●…rse took it ; but the Rider and the Horse fell by a sudden , and almost the same kind of death . That the Spoils of the Horse , and the Garments of the Youth speak to this day . But this sudden Fate is common , as well to the good as to the bad , neither does it argue an unhappy condition of the Soul , unless any person in the Act of burning Impiety feel himself struck with the Dart of Divine Vengeance . Such was the Exit of Dathan and Abiram , whom the gaping Earth miserably swallowed up , obstinate in their Rebellion against M●…ses . Such was the End of those Souldiers , whom for their irreverence to Elijah , Heaven consumed with Balls of Fire . Such was the End of the Hebrew , whom the Revengers Sword pass'd thorough , finding him in the Embraces of the Midianitess , turning his Genial into his Funeral Bed. So many Pores of the Body , so many little doors for Death . Death does not shew himself always near , yet is he always at hand . What is more stupid than to wonder that that should fall out at any time , which may happen every day . Our Limits are determined where the inexorable necessity of Fate has fix'd them . But none of us knows how near they are prefixed . So therefore let us form our Minds , as if we were at the utmost extremity . Let us make no delay . Notes upon the first Paragraph . DEath has infinite accesses . So it is indeed ; and to what I have said I add , It is reported , that a certain person dreamt that he was torn by the Jaws of a Lion. He rises , careless of his Dream , goes to Church with his Friends ; in the way he sees a Lion of Stone gaping , that upheld a Pillar ; then declaring his Dream to his Companions , not without Laughter . Behold , said he , this is the Lion that tore me in the Night . So saying , he thrust his hand into the Lions Jaws , crying to the Statue , Thou hast thy Enemy , now shut thy Jaws , and if thou canst bite my hand . He had no sooner said the word , but he received a deadly wound , in that place where he thought he could have no harm . For at the bottom of the Lions Mouth lay a Scorpion , which no sooner felt his hand , but he put forth his sting and stung the young Man to Death . Are Stones thus endued with anger ? Where then is not Death , if Lions of Stone can kill ? In the same manner died the young Hylas , who was kill'd by a Viper that lay hid in the Mouth of a Bears resemblance in Stone . What shall I mention the Child kill'd by an Isicle dropping upon his Head from the Penthouse ? Of whom Martial laments in the following Verses . Where next the Vipsan Pillars stands the Gate , From whence the falling Rain wets Cloak and Hat , A Child was passing by , when strange to tell , Upon his Throat a frozen drop there fell , Where while the Boy his cruel Fate bemoan'd , The tender point straight melted in the wound . Would Chance have us adore her lawless will ? Or tell where Death is not , if drops can kill ? Thus has Death infinite Accesses ; then nearest , when it is least thought of . Sect. 20. An Antidote against sudden Death . HEre Reader , though out of order , I will give thee three Prayers as Examples , made against sudden Death . It is at thy choice , every day to make use of one or all cordially and sincerely . They are designed so many , it being but reason that we should fall three times , at the Feet of Christ , when we beg so great a Boon . For this we must know that in this respect there can be no Man too cautious or too provident . The first Prayer . MOst Merciful Lord Jesu , by thy Tears , by thy Agony and Bloody Sweat , by thy Death I beseech thee , deliver me from sudden and from unexpected Death . The second Prayer . O Most Gracious Lord Jesu , by thy most sharp and ignominious Stripes and Coronation , by most hitter Cross and Passion , by all thy Tender Goodness most humbly I beseech thee , that thou wouldst be pleased not to permit me to depart out of this Life by a sudden death , without receiving my viaticum for Heaven . The third Prayer . O My most Loving Jesu , O my Lord and God , by all thy Labours and thy Pains , by thy precious Blood , by those Sacred Wounds of thine , by those thy last Exclamation upon the Cross , O my sweetest Jesu ; my God , my God why hast thou forsaken me ; by that loud cry of thine , Father into thy hands I recommend my Spirit , most earnestly I beseech thee , that thou wilt not take me hence in haste . Thy Hands , O my Redeemer made me , and formed me throughout . O do not suddenly cast me headlong . Grant me , I beseech thee , time of Repentance ; grant me an Exit happy , and in thy favour ; that I may love thee with my whole Mind , that I may praise and bless thee to all Eternity . Nevertheless , O merciful Jesu , all things are in thy power ; nor is there any one who can resist thy will. My Life depends upon thy nod ; that must end when it is thy pleasure . Neither do I desire , my most gracious God , but that my will should be conformable to thine . In whatever place , at whatever time , by whatever Disease thou art pleased to call me home , thy will be done All these things I commit to thy Goodness , and to thy Divine Providence . I except no place or time , no sort of Death , though never so ignominious : This only one thing , I beg of thee , O Christ my God , that I may not die an unexpected and sudden Death : Nevertheless , not mine , but thy will be done . If it so pleases thee , that I must die a sudden Death , I do not repine . Let thy will be done in all things , O God. For I hope and trust , through thy great Mercy , for the sake of which I make this only Prayer , that I shall die in thy favour and grace ; wherein if I'depart , not sudden death can separate me from thee . For the Just Man , though prevented by Death , shall be happy . There is no Death can be unexpected , to him whose Life has been always provident . Wherefore , if I have not space and time ( which is only known to thee , O God , ) wherein to commend my self to thee ; behold I do that now , and as submissively and as ardently as I am able , I send up my Prayer to Heaven to thee . Have mercy on me , O God , according to thy tender loving kindness ; thy will be done , O Lord , in Heaven ; and in Earth , into thy hands I commend my Spirit . Thou hast redeemed me , O Lord God of Truth . Let all Created Beings bless and praise thee , O God. In thee , O Lord , have I put my trust , let me not be confounded for ever . Sect. 21. The Days of Mans Life are few and evil . HOW old art thou ? Threescore . And how many art thou ? Seventy . And how many art thou ? Fourscore . Ah! my good friends , where are your years ? Where are thy Sixty ? Where hast thou left thy Seventy ? Where wilt thou find thy Fourscore ? Wherefore dost thou number thy lost years . Elegantly answered Laelius , that Wise Man , to a certain person , saying , I am Sixty years of Age. Thou callest these Sixty ; answered he , which thou hast not . Neither what is past , nor what is to come is thine . We depend upon a point of flying Time , and it is the part of a great Man , to have been moderate . The Egyptian Pharaoh asking the Patriarch Jacob , how many are the years of thy Age , the old man answered , The days of the years of my Pilgrimage are a hundred and thirty years , few and evil . Hear ye , O Tantalus's that thirst after extent of fading Life ; and know that ye are but Pilgrims not Inhabitants , nor are ye Pilgrims for a long Journey neither Your Life is both short and evil . Short , because perhaps to be ended before this very Hour that we divide with Death . No man but must know it to be evil that enjoys it . It affords us Brambles sooner than Roses to be trod upon . And yet still will ye loyter and delay in these Bushy and Thorny places ! So forgetful of your Countrey . Famous is the Sentence of St. Gregory . This Life is the way to Heaven . But most of the Travellers are so taken with the pleasantness of the way , that they had rather walk slowly than come quick to their Journeys end . Oh most miserable Franticks ! We are taken with Flowers , and pick up little glittering Stones , but neglect immense and unbounded Treasures . We scrape together the filth of the Earth , and the froth of Caverns , forgettful what great and real Treasures we lose , while we labour after such as are false . Miserable and vain Creatures ! What has a Pilgrim to do with Flowers and Pibbles , if he return not to his Countrey ? What matter is it if he leave those behind , if he come to his Countrey . To labour in this way , to be wearied , to swear , to endure all inconveniences , is to be looked upon as the chiefest point of Gain . For thy Countrey will please thee so much the more , by how much the more ungrateful thy Exile was . Sect. 22. How a Young Man may Die an Old Man. AS we may meet with old Men , not old Men but Children , so we may meet with young Men , not young Men , but stricken in years . Barlaam the Hermit an old Man of Seventy years , when Jehosaphat the King asked him how old he was , answered Forty five , at which when the King admired , he reply'd , that he had been absent from his Studies Twenty five years ; as if those years which he had spent upon the Vanity of the World had been quite lost . So Similius , being Buried in the Cares of the Court , and living rather for his Emperors sake than for his own , caused this Inscription to be put upon his Tomb. Here lyes Similius , an old Man of Seven years of Age The Book of Samuel relates of Saul that he was the Son of one year when he began to Reign , but that he Raigned Two years over Israel . Saul at the beginning of his Reign was as free and Innocent from all wickedness as a Child of one year old , but he continued in this purity but one year , though he Reigned Twenty years in all . Many attain to old Age betimes , and before they are old . But the most of Men , never ; who when they are old , yet retain the Vices of Children still ; so that they die Children of a hundred years of Age. The Happiness of Life consists not in the length or extent thereof , but in the use of it : And it may often happen that he that has lived long , has not lived at all . Wherefore there is nothing more infamous than a childish old Man , who has no other Argument to prove his long Life but his Age. Elegantly St. Ambrose concerning St. Agnes . Infancy was reckoned in her year , but a vast Age of mind . The Oracle of Divine Venerable old Age is not lasting , nor to be computed by number of years : But the Senses of men are grey , and old Age is an immaculate Life . And therefore the Manners rather than the Hairs of men are to be esteemed Venerable . Only he is worthy of more reverence who is old betimes . An honest Life is the best old Age. Yet , you will say , a man so early dead might have proved a great Man , and serviceable to his Countrey . Rather ( which is more to be feared , he might have become like others . Behold young men , whom Luxury drives into all Vice , over whose Head there passes not a day without some signal Crime . Therefore he is taken away , left Evil should change his Intellect , or lest a Fiction should deceive his Soul. Whoever comes to the Extremity of his Fate , he dies an old Man. Oft-times in a long Life , the least thing to be considered is that he has lived . 'T is much more glorious to be old in Vertue , than in time . He has lived long enough , who has said well . He has sought well that overcomes . Sect. 23. A PARADOX . Whoever will , has liv'd long enough . A Short time of Age , is long enough to live well , saith Tully . No man dies so soon , who intends not to live better than he has done . A Beardless Youth has numbered years enough , who has lived to Vertue and Eternity , for which he was Born. Has he not spoke enough , that can perswade with one word or a nod ? Has he not said enough , who arrives happily at his Port. But best of all , he that soonest attains it . So that death prevent not our Meditation , the swifter , the more happy it will be . But I ( saith the Macedonian King in Curtius ) who number not my years but my Victories , if I number the Gifts of Fortune have lived long enough . How much more truely he , who Consecrates all his Life to God , and only studies to serve and please his Master faithfully , may say , I who count not these years wherein I serve God , but my desires , if I rightly compute the Benefits of my God , have lived long enough . So it is most certainly ; he lives a Hundred , yea , a Thousand years , yea , Ages themselves and serves God , whoever sincerely and cordially desires to serve his God so long , were it permitted him so long to live . For God accepts the will for the deed : With whom to intend a pious Action , is oft-times as much as to have performed it . So he may be a Martyr , and expend his Blood with a Christian Valour , though he die in his Bed. So a Man may live long , and act , and suffer couragiously for Christ , whoever earnestly desires to live to that end . There is no man that dies not at his day , whoever dies by the Decree of the Divine Will. Sect. 24. You are to Die , to Die. AUgustus the Emperor , Peragia being taken , punished abundance of the Citizens ; and to those that 〈◊〉 his pardon , or desired to excuse themselves , he only made this short answer , Mo●…iendum est . You are to die . Thus he caused three Hundred to be slain like Victims upon an Altar Built to Julius Caesar. Justin and Irenaeus , most noble Writers among the Ancients , smartly observe , that after the Sentence of Death pronounced against Adam , that never any Mortal , according to Gods Kalender , live a whole day . For as the Prophets and Apostles testifie , one day with the Lord is as a thousand years , and a thousand years is as one day . But no man lived a thousand years ; therefore no Man ever lived a whole day . Thou art to die . Though thou hast attained nine hundred years , and upward , thou art to die . This is most certain from Divine Oracle , from Human Reason and Experience . Divine Oracles six hundred times proclaim , Moriendum est . You are to die . Reason it self by evident demonstrations convinces , that whatever is composed of contraries is liable to Corruption ; and therefore , Thou art to die . Experience , the Mistress both of Fools and Wise Men , pointing to the vast heaps of the Dead , perswades our Eyes that never yet any one of all the number of Mortals , could escape the power of death . Thou art to die is clearer than the Sun , Thou art to die . Does any Thunder from Heaven more loudly pierce our Ears , like this Sentence , Thou art to die . Here no Man must be deaf ; will they , nill they , they are forced to admit these dreadful sounds . This thunder pierces their unwilling Ears . Thou art to die , whether in the favour or in the wrath of God. Aeschylus of old , Death , said he , is the only Goddess , among all the rest , that regards not Bribes ; nor admits the least particle of sweet hope . Wherefore wisely Seneca , Let us afflict our selves , saith he , with this thought , Let us repeat this often to our selves . Thou art to die . When ? It is better thou shouldst not know that . Death is the Law of Nature ; Death is the Duty and Tribute of Mortals ; then to be paid , when it is exacted . Wherefore laying all other things aside , meditate upon this alone , that thou maist not fear the name of Death . Make that , by frequent Contemplation , familiar to thee : That if it should so happen , thou maist be willing to meet it . Sect. 25. The Remembrance of Death is variously to be renewed . 1. THey say , that the Skull dryed in a Furnace , and beaten to powder , and mixed with Oil , cures a Gangrene , or a Cancer . To grinde , as it were the Scalps , and Bones of dead men by serious Contemplation , and apply them instead of an Ointment , heals all manner of Contagion of the Mind . 2. Plato was of Opinion , that any Man became so much the wiser , by how much the more lively he considered Death , Therefore he gave this Law to his Disciples studious in Philosophy , that when they went a Journey , they should never cover their Feet . Whereby that Wise Man insinuated , that the end of Life was always to be thought on . 3. Nicholas Christophorus Radzi●…ile , Prince of Poland , affirms that in Egypt , they who excelled others in Prudence and Age were wont to carry the long Bones of dead Men Carved out of Wood or E●…ny , shew them one to another , and thereby exhort ●…ne another to Contemplation . They also introduce the remembrance of Death at their Tables , and conclude their Banqu●…s with this sad Sentence , Memento M●…i , Remember to Die. 4. Caliph , King of the Ta●…rs , in the City of Bagdat , upon a Festival Day , which they call Ramadan , being resolved to shew himself to the people , rode forth upon a Mule , clad in Vestments , that glistered with Gold , Silver , and precious Stones ; but over his Tulipan he wore a black Vail , signifying that all his Pomp was one day to be Clouded by the shades of Death . 5. Justinian the Emperor being dead , a Coverlet was thrown over him , wherein were wrought in Phrygian Work , the Effigies and Figures of the Vanquished Cities and Barbarous Kings , whom he had overcome . Behold the Image of Death among Pageants , Scaffolds , Triumphs and Victories . Death plays with Empires , and knocks as well at the Towers of Kings , as at the Cottages of the Poor . Pope Martin the Fifth had this Symbol of a speaking Picture , or of silent Poesie . Upon a Funeral Pile , kindled and ready to burn , lay the Popes Triple Crown . the Cardinals Hat , the Archbishops Cap , the Emperors Diadem , the Kings Crown , the Ducal Cap and Sword , with this Motto . Sic omnis gloria Mundi . Thus all the Glory of the World. 6. I cannot but approve the Answer of a certain Marin●…r , who being ask'd where his Father dy'd , in the Sea , said he . And when the other ask'd him the same question concerning his Grandfather , his great Grandiather , and his great great Grandfather , the Mariner still returned him the same Answer . Then inferred the other , And dost not thou fear to go to Sea ? To which the Seaman waving a reply ? And where did your Father die ? In his Bed , said the other ; where your Father , your Grandfather , and the rest of your Ancestors ? They all , said the other , died in their Beds . Then said the Mariner , and do not you fear to go to Bed , so Fatal to all ●…our Predecessors ? Very Elegantly , and somewhat above a Sailors Genius . Let our daily Contemplation be like that of Justus Lipsius , who falling Sick , as he was taking his Bed , cryed out , ad Lectum , ad Lethum , To the Bed , to the Grave . Oft-times they that sleep sleep to death , which is but the Sister of sleep . 7. John , Patriarch of Alexandria , who took his Name from given Alms , while he was living and in health , caused his Monument to be Built , but not to be finished , for this reason , that upon Solemn days , when he performed Divine Service , he might be put in mind by some of the Clergy , in tbese terms . Sir your Monument is yet unfinished , command it to be finished , for you know not when the Hour may come . 8. When the Emperor of the East was newly chosen , no person had liberty to speak to him , before the Stone-cutter had shewed him several sorts of Marble , and asked him , of which his Majesty would be pleased to have his Monument made . What was the meaning of this , but only to intimate these words ? O Emperor exalt not thy self : Thou art bat a Man , thou shalt die like the meanest of Beggars ; therefore so govern thy Kingdom , which thou art to lose , that thou maist gain an Eternal Kingdom . 9. Domitian the Emperor gave a Banquet to the Chief of the Senate , and the Order of Knighthood after this manner . He hung his House all with Mourning . The Roofs , Walls , Pavements , Seats , were all covered with black , be speaking nothing but sorrow . Into this Funeral Dining-room were all the Guests introduced by Night , without any Attendants . By each was placed a Bier , with every one his Name inseribed upon it , with such Candles as they were wont to burn in their Monuments . They that waited were clad in black , and encompassed the Guests with Funeral Salutations . They Supped in the mean time with a deep silence : Domitian in the mean time began a Discourse relating to nothing but Death and Funerals : While the Guests . in the extremity of Terror were ready to die for fear . What then ? Domitian thought he had given wholesome admonition to himself and the Senators . But the Mountains brought forth , and a ridiculous Mouse was the Birth . More rightly the Egyptians , who chastise the Mirth of their Banquets with a mournful Epilogue . Sect. 26. A new Shirt , black Letters . THE Turkish Moschee at Caire in Egypt was Built by this means . Assan Basha , a person as well Cunning as Covetous , resolving to raise himself a Name in the World by some great Structure , yet not willing to be at the Cost himself , found out this Trick . He caused Proclamation to be made in all places , that he intended to erect a vast and sumptuous Temple to God. Now that the work might go on the more prosperously , he promised large Wages to all that should come to help forward the Work. And a certain day was appointed to divide the Money . This Proclamation assembled together a vast multitude . not only from all parts of Egypt , but from several other Regions and Kingdoms ; against their coming Assan had caused a great number of new Shirts and Vests to be prepar'd . Which done , those that came to receive Wages , were order'd to pass singly out of the great Court , where they met into another Court equally as big through several little by Doors . Where they were stript of their old Garments , and new Shirts and Vests imposed upon them . All this was done to that intent , that whatever ●…o many thousands had brought to bear their Expences , should be left in that place . For in those Countreys the people are wont to sow their Money in their Shirts or their Vests . Thereupon a hidious Out-cry and Lamentation arose among the people . But the Basha contemning the Clamours and Cries of the people , threw all their Cloaths into a vast Fire and burnt them . Which huge Bonfire produced such vast heaps of Silver as easily sufficed for the Edifice . Thus Death deals by us ; it takes from us against our Wills our old Garments , and cloaths us with a new Sepulcher : For we , as St. Paul saith , that are in this Tabernacle , do groan , being burthened , not for that we would be uncloathed , but cloathed upon . But in vain we resist . Death derides our Clamours , our Tears ; whether we will or no , the old Garment must go off . Uncase and be gone , All are tyed to the same Condition . Who happens to be Born , of necessity must die . We are distinguished by Intervals , but our Exit is the same . But hear how the Cruelty of this most Covetous Man was revenged . The Turkish Emperor being informed of Assan's Wickedness , sent Ibram Basha to him with Letters , wherein he severely commanded him , that so soon as he had received the Letters from Ibram , he should immediateiy send his own Head to Constantinople . Such Fatal Letters as those the Turkish Emperor is wont to write with his own hand , and to bind about with black Silk ; and generally they contain these words , Send me thy Head. Whoever thou art , King or Caesar , when the Emperor of Heaven sends thee his black Letters . there 's no resisting , no excuse , no deprecation will serve . 'T is in vain to fly or delay , the Sentence is decreed . Therefore do this and trample upon necessity What thou shouldst be compelled to do against thy will , that do of thy own accord . Send thy Head ; not to a Tyrant , but to a Father ; not to a Man , but to God. Make no delay , but be willing to die . For why should not the Will prevent Necessity . 'T is the part of Necessity to submit , but of Vertue to be willing . Sect. 27. Every Day is to be observed . PLatonius in Stobelas , 'T is not enough , saith he , to spend the present day well , unless thou spendest it so as if it were to be thy last . The last day lyes hid , that all days may be observed alike . But thou wilt say , these Contemplations upon Death are s●…d things , and do but hasten Death . Thou art deceived , the Wise Man calmly meditates upon it ; no otherwise than he beholds the Winds and the Sails of a Ship as the Instruments that bring him into the Haven . This is our Folly and Error altogether . We are willing to be tossed by the Waves and Billows , yet fear the place whither Nature and reason carries us . From Nature we know , We are all carried to the same place . — The Glass of all Men runs . But if we look at reason , who that enjoys it can deny the Argument . What is here but tumbling and tossing , Cares , Miseries , Griefs of Body and Mind ? What dost thou fear ? Behold the Port. But indeed , as they who are Imprisoned would escape , and often might , unless the Keeper kept the Door lockt ; so here that Jailor hinders us , call Love of Life . He is to be repelled , and that he may be so , we are to think full often upon that which is but once to be suffered . And because the last Day is uncertain and unknown , let every day be suspected . Hereby thy Mind will be the more Couragious , thy Life the more Correct , more Gladfom , and free from Care ; for what can terrifie or disturb him , Whom of all fears that fear most Terrible , The fear of instant Death can never quell . The Dart foreseen does less harm . Death frequently meditated upon strikes with less force . Sect. 28. The Coffin the last Comfort of our Pride . ABraham , that great Person , when he , by the command of God , had been forced as a Pilgrim , to war der from place to place , minded nothing more than the Purchase of a Burying-place . That he would have to be so surely his own , that he might possess it by all the Right and Law imaginable . For this reason he paid down the Money demanded of the Seller , Currant Money among the Merchants . Nor was it enough for him that the Purchase should be publickly made ; he required that all the Inhabitants of the Countrey should be witnesses of the Bargain . Whereby that person of high Credit intimated , that nothing is more a Mans Property than his Sepulchre , which he may truely above any thing else call his own ; according to the Example of Abraham , the best of Men always reckoning it among their chiefest Cares , to take care of their Sepulchers . The Emperor Maximilian the First , three years before he died , caused his Coffin , made of Oak , to be put up in a great Chest , and carried along with him , where-ever he went ; and provided by his VVill , that his Body should be put into it without Embalming , wrapt in Linnen , without any Embalming or Disembowelling , his Nose , Mouth and Ears only being filled with Quick-lime . VVhat meant that great Personage ? Only to have his Monument always in his sight , to give him this continual Document , Think upon Death , that it should also farther say , where dost thou amplifie and extol thy self ; wherefore dost thou possess so much and cover more ? Thee whom so many Provinces and Kingdoms will not contain , a little Chest must hold . But why did he put the Lime into those hollow parts ? Behold the Spices that Embalmed him . Maximilian , that thou wert great thy actions declare , but this more especially before thy Death . What need I call to mind the Bier of Ablavius , who being Captain of the Pretorian Bands , a Prince among the Courtiers of Constantine the Great , an insatiable Devourer of Gold , which he thought upon more than his Tomb. This Person , Constantine taking by the Hand , How long , said he , Friend shall we heap up Treasure : and speaking those words , with the Spear that he held in his Hand , he drew out the form of a Coffin in the Dust , and then proceeding , though thou hadst all the Riches in the World , yet after thou art dead a place or Chest , no bigger than this , which I have here marked out , must contain thee ; if so large a piece of Ground do come to thy Lot. Constantine was a Prophet : For Ablavius being cut into Bits , had not a piece left big enough to be Buried . The Emperor Charles the Fifth , of Famous Memory , most piously imitating that Maximilian whom I have mentioned , long before his Death withdrew himself of his own accord from publick Affairs , and having resigned his . Cares to his Young and Vigorous Son , shut himself up in the Monastery of St. Justus in Spain , only with twelve of his Domesticks , applying himself to Religious Duties . He forbid himself to be called by any other Name than Charles ; and disclaiming with Business the Names of Caesar , and Augustus , contemned whatever savoured of Honourable Title . This also is farther reported , that long before the resignation of his Empire , he caused a Sepulcher to be made him with all its Funeral Furniture , which was privately carried about with him where-ever he went. This he had five years by him in all places , even when he Marched against the French to Millaine , causing it every Night to be placed in his Chamber . Some that waited on him imagine the Chest had been full of Treasure , others full of Ancient Histories ; some thought one thing , some another But Caesar well knowing what it contained , and wherefore he carried it about , smiling said , that he carried it with him for the use of a thing which was most dear to him in the World. Thus Charles continually thought upon Death , and every day could say , I have lived ; rising every day to Heavenly Gain . Many others have happily imitated Charles the Emperor , who have been used , twice every day to contemplate their Coffins , the Monument of their Death . Genebald 〈◊〉 of Laudanum , say in a Bed made like a Coffin for seven years together , all which time he lived a most severe Life . Ida , a Woman of applauded Sanctity , long before her Death caused her Coffi●… to be made , which twice a day she filled full of Bread and Meat , which she twice a day gave liberally to the Poor . The Study of Vertue is the best preparation for Death . No Death can defile Vertue . He easily contemns all things , who always meditates upon this , that he is to die . Sect. 29. What is Life ? IT is a Flower , a Smoak , a Shadow , the Shadow of a Shadow . A Bubble , Dust , Froth , Dew , a Drop . It is Ice , the Rainbow , a wasted Torch , a Bag with holes in it , a ruinous House , treacherous Ashes , a Spring day , a most inconstant April , one twang of a Harp , a broken Bucket , the Wheel of a Well , a Spiders VVeb , a little drop of the Sea , a slender Stalk , a Solstitial Plant , a short Fable , a shooting Spark , a little Cloud , a Bladder full of VVind , a Doves Neck glistering in the Sun. Life is a thin Glass , a tender Leaf , a fine Silk Thread , a Golden Apple rotten within . If a shadow be nothing say whar is the Dream of a shadow . A thousand such like things may Humane Life be compared to . To me they seem to have spoken most truely , who call Life the shortest Dream of a shadow , VVe will abbreviate the Business . Life is A Dream , a Bubble , Ice , a Flower , and Glass : A Fable , Ashes , and the fading Grass ; A Shadow , a small Point , a Voice , a Sound ; A blast of VVind , at length 't is nothing found . Poor miserable Mortals ! what Riches do we seem to heap , what Honours do we invest our selves withal , what Pleasures do we seem to enjoy ? yet all these are but a Dream , how short , and how vain ? They have slept out their sleep , and all the Men whose hands were mighty have found nothing . O Men , you dreamt that you were happy and blessed ; but of all those things which ye had , which ye hoped for , what do ye retain ? These were the Dreams of those that waked , and the meer Toys of Dreamers . Now punishment opens your Eyes , that Sin shut before . Life therefore what is it ? I will tell ye in short . The time of Humane Life is a Point ; Nature , Inconstancy : Sense , Obscurity : The whole Body , a composure easily corrupted . The Mind , a Rover ; Honour , Smoak ; Riches , Thorns ; Pleasures , Poyson . And in a word , all things pertaining to the Body , a River ; all things belonging to the Mind , a Dream . Life is a warfare ; and the Habitation of a Stranger in a Forreign Land ; the Shop of innumerable Miseries . Fame after Death , Oblivion . According to Ausonius . How ! wonder Men should die ! the Hours decay , Marble and Fame it self to Death give way . Before Death to compleat thy days in Vertue is the Noblest Designs . Sect. 30. Life a Mimick . ALL Life is a Comedy . VVe are the Actors ! One plays a King ; another a Beggar . One takes upon him the Person of a Prince , another of a Physician , another of a Husbandman . VVhatever part God has imposed upon us , that we ought decently to perform . Neither does the praise consist in this , for thee to act an Emperor or a Duke . VVhatever part thou acts , thou shalt win applause , so thou performedst it well . VVhich is the seasonable admonition of Epictetus . Remember , saith he , that the Actor is to be the Actor of such a part as the Composer pleases . If he would have thee act a Beggar , be sure to represent that person ingeniously . So do , if thou art to act a Lame person , a Prince , or a Plebeian . This is thy Duty to play thy part well ; but it is the business of another to chuse it . Augustus the Emperor , the last day of his Life , asked his Friends that were about him , whether he seemed to them to have acted the play of Life well ? Adding this little Clause ; if so , give me your applause . Seneca , most admirably concerning this Comedy of Life , I must often , saith he , use this Example , For this Mimicry of Life is by no Simile better Expressed , which has assigned us those parts , which through our fault and ignorance , we act amiss . Laertius in Leno , saith , that a wise Man is like a good Actor , who whether he be to represent the Person of Thersites or Agamemnon , doth both well . Therefore we must not take notice , what we now are , but what we are to be , when we have put off our Vizards and our Habits . Nor matters it whether we take up the part of the first or last Actor , so we act well . Sect. 31. The Type of Humane Life . OLD Balaam propounded to Jehosaphat the King , the deceitful Joys of Humane Life . A errtain Person , saith he , flies from a Unicorn , which is a fierce Creature ; in his flight he is ready to tumble into a deep Ditch ; but as he is tumbling , catches hold of a Tree which preserves him from the fall . VVhile he clings to the Tree , contemning his past danger , he sees two Mice , the one white , the other black , gnawing the Root of the Tree , and now got as far as the very Pith. Then looking into the Ditch , he spies at the bottom a terrible Dragon breathing Fire . Lastly , casting his Eyes about , he spies the Heads of four Asps reaching out of the adjoyning Well . At ●…ength neglecting all these sights , he perceives a small quantity of Honey distilling out of the Tree . Wherefore now forgetful of the Unicorn , the Mice , the Dragon , and the Serpents , he falls to licking the sweet Honey . And this said Bartaam , is the Type of Humane Life . The Unicorn ●…epresents Death , that every where persecutes Mankind . The Ditch is the World full of Calamities . The Tree which we hold by , is our Life confined within certain bounds . The two Mice , Night and Day , which by little and little consume that Tree . The four Asps , the four Elements , whose Repose being disturb , presently follows a disunion of Soul and Body . That Fiend and fierce Dragon , represents the Jaws of Hell , always open to devour us . The drops of Honey , signifie the filthy Pleasures of this Life , and the deadly sweetness of Vice. Allur'd with this noxious Sweetness , we neither fear Hell , nor think of Heaven , contented to die voluptuously . Thus Barlaam to Jeosaphat . O certain , O most certain all these Sayings ! If we are wise , we should believe every Hour the last ; Eternity hangs at every moment of Life . Sect. 33. The Prologue of Life , the Narration , the Epilogue . THE Prologue of Humane Life , is , To be Born ; The Narration , To Grieve ; The Epilogue , To Die. The Explanations of this Oration , are Mean. and Tears , or Joy , which is worse than Weeping . Most learnedly Seneca , Behold , saith he , all Mortals . There is ample and daily occasion of weeping ; one tedious Want calls to daily Labour ; another restless Ambition sollicites ; another is in continual fear for the Riches he enjoys , and is tir'd with his own Wishes ; Another Care ; Another turm●…iling Torments ; Another the continual throng of Clients . This Man grieves that he has Children ; another that he has lost his ; a third , that he never had any . We shall want Tears before the occasion of shedding them . Dost thou not see what a kind of Life Nature has promis'd us , that has order'd Weeping to be the first Omen that attends our Birth . This is our beginning , with this the Series of our Years agrees , and thus we spend our Days . This is that which most deserves our Tears , and which they never can sufficiently wash away ; that none of us seriously considers , that there is a time when we must leave this Habitation . We consider it , 't is true , but cursorily , and , as it were , dreaming . Hence we live as if we were always to live . Our Frailty seldom pierces deep into our Minds : Nor do we observe how much time has slid away ; but as if it were , out of an inexhaustible Stock ; we trifle away so many Hours , so many Days , so many Months , and so many Years . We are most profuse of our Time , and never mind the irreparable loss of it ; in which only thing , Covetousness is allowable . Thus the greatest part of Life slips away from Evil-doers ; the greatest part from those that do nothing , and the whole from those that are active in another way . Who is he that sets a value upon Time , that prizes a Day , or understands that he dies daily ? Hence it is , that we forget what is past , neglect the present , and foresce not what is to come . But when we shall come to the last push , then miserable as we are , too late we shall understand , that we were ill employ'd while we did nothing . Let us do this therefore ; let us embrace every Hour , as if this Day to die : So let us order the Narration of our Life , as if present we were to make our Epilogue ; while Life is delay'd , it runs beyond us . Sect. 34. All Life short , even the longest . MOst truly said Annaeus , There is no Life but what is short . For if we regard the Nature of Things ; the Lives of Nester and Statilia were short , who caus'd it to be writ upon her Tomb , That she liv'd Ninty-nine Years . Behold how a little old Woman glories in her Age ; what would she have done had she compleated the Centure ? Amaranthus in the Fables , speaking to the Rose ; Oh , what a Flower is the Rose ! how fair , how lovely ! Deservedly men call thee happy for thy Beauty , for thy Odour , for thy Colour , O Queen of Flowers . To whom the Rose ; Indeed , said she , O Amaranthus , I excel in Beauty , however I flourish but a very short time , and though no hand touch , nevertheless I quickly fade : But thou flowrest continually , and livest always fresh and gay ; I had rather have less beauty , and enjoy a longer life . The Life of Mortals is like that of the Rose , short and quickly fading ; and though no outward force extinguish it , yet naturally and insensibly it vanishes . Not without cause therefore the greatest of Physicians exclaims : We understand not how our Life passes , but we perceive it is stoln away . The Space of Time granted to us , flies with such a swift and rapid Motion , that unless it be some few , Life forsakes some as it were in the very Cradle . We have but a little time , and the most part of that we trifle away in Sloth and Luxury . O improvident Mortals ! the Body which we bear about us , is not a Mansion , but an Inne , which is to be left , when thou art burdensom to the Master of the House . Therefore O Christian , make haste to live piously , and believe every Day to be so many Lives : He that shall so prepare himself , shall securely dare Death ; no Man shall die ill , that lives well . Sect. 35. Not the longest , but the honestest Life is the best . WE are not to strive to live long , but so long as is sufficient , that life is sufficient , which is fulfill'd . That life is fulfill'd , when any man passes from his own into the divine Will , and well employs that little time which is allotted him . What does fourscore years avail that man that idly spends them ? He did not live , but was dead while he lived Nor did he die late , but every day ; for to live imprudently and wickedly , is not to live ill , but to die daily : But thou sayest , he lived fourscore years ; but consider from what day thou reck'nst his death . Another is snatch'd away flourishing in the midst of his course ; but he had done the duty of a good Man and a good Christian ; though his Age were imperfect , his Life was perfect : The other numbred fourscore years , certainly he did not live so long , but he was in being , unless thou wilt say , he lived in the same manner as Trees are said to live . Life is to be measured by the Act and Offices of Vertue . not by Time ; therefore let us praise and place him in the number of the Happy , who well employed that life he had ; the Just shall remain in eternal remembrance ; the memory of the just with praises : For he saw the true light ; he was one of many ; and he lived , and now lives in Heaven . Why enquirest thou how long he lived ; he liv'd to Immortality , he has out-stript Ages , and erected , his own Remembrance : And as a body of mean stature may be perfect , so in a lesser space of time a life may become perfect . Happiness is not fixt in diuturnity of time , but in Vertue ; neither is he that sings oftenest to the Harp , but he that sings best is to be commended . While thou art only in being , 't is anothers ; When thou art a good Christian , it is thy own ; That require from thy self , that thou mayst not measure out thy Time ignobly in Vice ; so to lead thy life , that thou mayst not be carried beyond the Mark. Thou demandest what is the utmost space of Life ? to live to true Wisdom ; to confirm thy Will in all things to the Will of God , is the truest wisdom . When we die , 't is not the longest but the chiefest end concerns us . Death walks over all , nor is it any very long space that we precede one another , He that kills , follows the slain ; 't is the least thing of which we are most sollicitous about : For what is it to the purpose how long thou shunnest what cannot be avoided ? The best life is not the longest , but the most upright . Sect. 36. We do not live the greatest parts of our Lives . I Cannot doubt the truth of what the Ancient : Poet said ; — 'T is but a li●…e term of life — That we are said to live . — All the rest of our life , is not life but only time ; both urgent Business encompasses us , and Vices importune us lull'd in pleasure ; we have hardly any leisure to return to our selves ; we are held on at leisure for our selves , but for others . No man is his own man ; so that we spend the greatest part of our lives in not living , at least we do not live to Heaven nor to God. How much time does our Meals , our Recreation , our Play , our Discourse , our Sleep , our Idleness takes up ? How much do litigious Suits and Diseases snatch from us ? How many Thieves do steal away our Lives , while we perceive not what we lose ? The following Verses , though not so terse and neat , very lively express our Madness . A man lives fourscore years , not often more , Of which in meat and drink some half a score ; In play as many , twenty years in sleep , Till seventeen in our childish years we heap And nothing do ; for years diseases claim . Therefore the time that we experd to frame Our selves to vertue and learning , is in brief , But the fourth part of all that tedious life . What a little is left us of that which is our own ; many there are whom their Misfortunes will not give leave to take breath ; many , whom their prosperity . For we lay not hold upon time to stop the fleetest thing in Nature ; but let it slip as a superfluous thing and easie to be recovered . What keeper of time so sparing , that may not find something worthy to exchange with his time ? We trifile with the most precious of all things , and there is no reckoning made of that which cannot be sufficiently valued . Like them that sleep in Ships , who are driven along by the Winds , though they perceive not the motion , and when they wake . wonder to see themselves ready to be landed , Thus the course of our life hastens away , while we sleep and neglect the inestimable price of Time. When we should wake for a better life , we admire to see our selves at our Journeys end ; Death is to many , as the Harbour to the Sailer , he sails well that does not Shipwrack in the Port. Sect. 37. Delay is the greatest blemish of Life . WE delay and put off every thing unless it be Vice , which for the most part takes up our whole time . In other things we are always more full of Promises , and say to oue selves , to Morrow this shall be done ; the next Week I will not fail to repent ; next Year I intend to lead a new life . Thus Days , Months and Years slide away , while we procrastinate , while we promise , and never stand to our Promises . Excellently Seneca ; Thou shalt hear , saith he , most people saying , At Fifty I intend to retire , at Sixty I intend to give over Business : And whom dost thou take for Surety of thy longer life ? Who will warrant things to pass , as thou disposest them ? Art thou not ashamed to reserve the Remains and Dregs of Life to God ? and to appoint that time for Devotion , which thou canst no otherwise employ ? How late is it then to begin to live , when thou art iust at the end of it ? VVhat a foolish Oblivion of Mortality is that to deser wholsom Admonition , till the fiftieth or sixtieth Year , and to seek to begin thy Life at an Age to which few attnin . Sigismund the Second King of Poland , because of his perpetual delay and heaviness in weighty Affairs , was called the King of to-morrow . Such are we certainly , Men of to-morrow ; we delay all things , most willing also , if we could , to put off Death it self ; but the business of dying admits of no delay , suffers no put offs : Therefore to use the old Proverb , If thou wouldst be long old , be old betimes ; which thou mayst be , by suffering no delay : VVe by losing the best of things , lose all . Truly said Chrysologus , Then a man desires to do well , when death has deprived him of the Opportunity of acting . VVe stalk to death most commonly with the same steps , as they that walk in their sleep ; first we begin to delay and procrastinate wholesome things , then to act a little more closely , then to neglect and omit altogether what things are to be done , and so we sweetly sleep and perish . O Mortals , Over-late is to Morrow's life , live to day ; pay your Salary to day ; mourn for your Sins to day , for who has assured ye of to morrow ? VVhat may be done to day , why defer ye to another day perhaps never to come ? To defer good Actions was ever noxious , and over-late . The greatest loss of life , delay is still ; For who delays , seems not to have a will. Let us make haste therefore , and consider how much we should add to Swiftness , if the Enemy were at our back ; if we should perceive the Horseman just at the heels of the Fugitive . This is the case Necessity drives , let us make haste and escape ; let us shelter our selves in Security , and often consider , how amiable a thing it is to finish our lives before death : The greatest comfort in death is , to have delayd nothing . Sect. 38. The Hunting of Death . WIlliam the II. D. of B●…varia , Father of the Poor , the Defender of all Religious men , whom after his decease , had the Tongues of all men been silent , the Tears and Lamentations of so many Mourners at his Funeral , had sufficiently ●…old . This most Praise-worthy Prince , I say , when he returned home from the Council of Basil , where he preceded in Caesar's place , dream'd , That he saw a Hart of an extraordinary bigness ; that upon the one side of his Horns he carried Bells , on the other lighted Tapers . This flying Animal was pursued by a Huntsman and his Pack , all other ways being stopt , the affrighted . Beast fled●… into the Church-yard belonging to St. Marie's Church , there the poor Hart falling into a Grave that was open'd for a person that was to be buried , was there taken and killed . Upon this the Prince awoke , and examined with himself what the meaning of the Dream should be : The next day also he declared to his Nobles , what he had dream'd . Several Interpretations were made upon it , which when Duke William had heard ; I , said he , am that Hart , who am shortly to end this mortal life . I will be buried in the Temple of the Blessed Virgin. The Event verified both the Dream and the Presages ; For in a short time Sickness and Death layd the Body of Prince William in the Grave , while his Soul took her Flight to those Azure Mansions above . A good Death is the beginning of a most blessed Eternity . Sect. 39. VVherefore upon the daily sight of Funerals , we do not consider Death . THE Devil , a most skilful Painter , paints so well according to the Rules of Opticks ; that which is before us , and nearest to us , we may think most remote . Thus as if we were to live a Thousand years , we promise to our selves a long Security from Death . Hence we behold Funerals , and laugh , as if it were never to be our Turn . VVe daily die , and yet we think our selves eternal . Sir Thomas Moore , that no Age might delude any Person with the hopes of a longer Life , gives this Admonition . As he that is carried out of Prison to the Gallows , though the way be longer , yet fears not the Gallows the less , because he comes to it a little the later ; and though his Limbs are firm , his Eyes quick , his Lungs sound , and that he relish his Meat and Drink , yet this is still his Affliction , that he is upon his Journey : Thus are we all carried to the Gibbet of Death , we are all upon the way , only parted by some little Intervals . They do not leave us at our Death , but go before us . But thou wilt say , I am in Health , I perceive no likelyhood of Death . Whatever thou sayst , thou art upon thy Journey , and we are upon the Road as thou art . But I , sayst thou , have not attained my Thirtieth year . Thou wert in the way at Twenty , yea , at Ten ; ev'n at one year , nay , at the first Hour ; only go on , shortly thou wilt be at thy Journeys end . But I sleep well , relish my Meat and Drink well . Fool that thou art ! Death minds none of these things . We are in the way , see , where the Gibbet threatens thee . But a little while and thou shalt expire ; and with thee all thy Pomp and Luxury dies . All our Life is the way to Death . Sect. 41. A most Compendious , and the best Permeditation upon Death . Happy to be in Death , first learn to live , That thou mayst happy live , to dye first strive . THis is the Sum of all ; this is the Art of Arts. To live well we must learn , as long as we live ; and which some perhaps may more admire , all our life long we must learn to dye . So many great Men , leaving all their lumber behind , when they had renounced their Riches , their Pleasures , and their Offices , have employed themselves in this one thing to the last , that they might know how to live . But many of these , confessing they had not learnt their Lesson , have departed this Life . But how shall they know this that never endeavouted to learn ? Most Mortals care not for living well , but for living long . Some then begin to live when they are ready to leave the World. Hence it is that we are empty of all those Comforts , which we desire at the end of our Lives ; fearful of death , and ignorant of living . VVhoever then desires to learn the Art of living , let him first learn the Art of dying . Perhaps , some may think that needless to be learnt , which is but once to be made use of . Therefore , it is , that we are with all diligence to apply our selves to this Study : For that is always to be learnt , of which , whither we know it or no , we can never make the Experiment . The great matter is not to live , the great matter is to dye . Sect. 42. To day , for me , to morrow , for thee . FRancis the First , King of France , being tak'n by Charles the Fifth , when he had read , at Madrid , Charles's Impress upon the Wall , Plus ultra . Farther yet ; added thereto , To day for me to morrow for thee . The Victor took it not ill ; but to shew that he understood it ; wrote underneath , I am a Man , there is no humane accident but may befal me . Elegantly , Gregory Nazianzene , The Head ( quoth he ) grows gray ; the Summer of Life is at Hand . The Sickle is sharpn'd against us , and I fear , least while we are asleep , and lull'd in hopes ; the terrible Reaper come . But thou wilt say , old Men fear , I am young . Be not deceived , Death is not perfixed to any Age. The same Bier to day carries an old Man , to morrow beautiful Youth ; to day a strong lusty Man , to morrow a Virgin , or an old Woman . Seneca speaks to the purpose . Death , saith he , ought to be set before the Eyes of young , as well as old Men : For we are not summoned by the Censers Books , wherein the Ages of every one are set down . Such a Partial Citation might serve for War , but not for Death . The last Farewel , and Admonishment of all dying Men , is this . To day , I ; to morrow , Thou . But the Dead alter the Sentence , and they crie ; I , yesterday ; Thou to day . Be mindful of Death ; be mindful of Eternity ; which I yesterday , thou to day or to morrow shalt begin , never to end with either . Sect. 43. Therefore Live , while thou hast . NOT for thy Wit , not for thy Body , not for thy Pleasure , not for thy Vertues sake , but for Heaven and for Gods sake . Live and Act , as well suffering for God , as acting and labouring . For thou knowest not how long thou shalt subsist , nor how soon thy maker will take thee away . Most wisely admonishes the wisest of Preachers : Whatever thou takest in Hand to do , that do with all thy power ; for in the Grave that thou goest unto there is neither Work , Counsel , Knowledg , nor Wisdom , Therefore , as the Apostles exhorts us , Let us not be weary in well doing , for in due season we shall reap , if we faint not : While we have therefore time , let us do good unto all Men. Thou hast begun to Labour , prosecute thy labour begun , with a co●…tinual Industry . Never cease , nor intermit that Labour which may bring to Heaven : For there is no moment of thy Life , wherein thou mayst not gain , and increase thy Heavenly Treasure . In this manner therefore labour without ceasing . The time of rest shall come , which no labour shall ever interrupt . The Life of Man is a Warfare upon Earth ; and like the days of a Bond-Servant are his Days . A Hireling , saith St. Gregory , allwages the Pains of his Labour with the thoughts of his wages . A Hireling is sollicitous , least any day should pass him without work , for he knows that the Night is for rest , and that the Day is appointed for Labour . Do thou therefore Labour ; while it is day ; while thou hast an opportunity , to Work. The Night cometh , says the voice of Truth , when no Man can work . Therefore work , while the Sun favours thee . There is one that will pay thee for thy Labour . Thou hast a perpetual and most accurate Overseer of thy work , who is God ; who keeps the number of the Haires of thy Head , so doth he keep an account of thy least Fa●…lings , and of the smallest of thy Actions , done in Honour of Him. Never question it , he numbers all thy steps . With one leap ; yea , with one step thou hast finished thy whole Journey to Eternity ; but take heed that thou fi●…est thy ●…et right . For such shalt thou be to Eternity , as thou we●…t at thy Death . Sect. 43. If to Morrow , why not to Day . THere is ●…ut one , and that a most ponderous Chain that holds us fast the Love of Life , which as it is not always to be contemned , so there is an allay to be allowed it , so that nothing may hinder us , but that we may be always prepared , to do that presently which is at some time to be done . Life is not imperfect , so it be upright . VVhere-ever thy end happen , if thy Life be good , thy end is safe . St. Austin , Bishop of Hippo , went to visit another Bishop of his Familiar Acquaintance lying in Extremity ; to whom , as he was lifting up his Hands to Heaven , to signifie his Departure . St. Austin replyed , That he was a great support of the Church , and worthy of a longer Life ; to whom the sick Person made this answer . If never , 't were another thing , but if at any time , why not now ? Death calls upon all Men alike . Thither we must all come sooner or later ; of that we are certain ; we doubt not of that thing , but of the time . VVhat then ? Does not he seem to be the most fearful and imprudent Creature of all , who with so much earnestness desires the delay of Death . Would not he be the Laughing-stock of others , who being Condemned among many , should beg to be the last Executed ? Yet this is the Folly we are guilty of . We think it a great happiness to die last . The Capital Punishment is destined to all , and by a most just determination . Now what matters it , whether we go out first or last , out of this Life , as Men go out of a Theater . We must depart , it then at any time , why not now . To day perhaps Death spares us : That 's nothing , to Morrow he will be with thee . The Sword will seize thee ; a Stone waits for thee , a Fever lyes in Ambush . Thou art never nor in no place safe . There 's a necessity of going . If then to Morrow , why not to Day ? If at any time , why not now ! Sect. 44. Why Death is Terrible . DEath is the same to all Men , but the Wages by which it happens are various . One expires while he is feeding , another slumbering falls into an Eternal Sleep , another in the act of Impiety extinguishes . Here one drops by the Sword , another Drowns in Water ; another Fires consumes . Some by the sting of Serpents die , while others are Buried in the sudden fall of Ruins . Others by the Contraction of their Nerves are tortured to Death . Others are cut off in their Youth , others in their Cradles . Sometimes an Infant comes into the World to take its farewel of Life . The Exit of some is milder , of others harsher . But how mild and gentle Death may seem to be , however it brings something of Horrour with it , and that for this reason , because it seems to deprive us of many Happinesses , and to take us from that plenty to which we are accustomed . This love of our selves , and desire of self-preservation , is the Chain that clogs us . There is also a natural fear of darkness , to which Death is thought to be our Conductor ; which has engaged the Wits of many to augment the Terrours of Death . But that which most augments the fear of Death is this , that present things we know , whither we are to go we know not , and therefore are afraid . Therefore is the Mind to be enured by much Exercise , that it may not be afraid of that Eternity into which we are to enter . Eternity is that we are to think upon day and night , as they that would bring themselves to endure hunger , must enure themselves to fasting by little and little : So the Soul that is to be translated from this inconstant World to a stable Kingdom , must accustom it self to endure Eternity . Let it every day salute the Gate of Eternity , every Moment believe that it waits there : Whatever it acts , let it act for Eternities sake ; and only observe this one form of action . I read , I write , I paint , I meditate , I watch , I speak , and all for the sake of Eternity . Whoever aspires to Eternal Triumphs , let him learn to Combat Eternity . Sect. 45. Death is sudden , but beautiful . CHaeremon , as Palladius Bishop of Helenopolis witnesses , while he sits , while he works , while he acts as a healthy person , dies . So sitting , so working he was found , but dead . Vertue can beautifie any sort of Death Philemon , a Comedian , contested with Menander , perhaps not his Equal , yet his Emulator . This Person recited upon the Stage , a play that he had newly made . But when he was moving the more sprightly Affections in his third Act , a sudden shower scattered the Auditory . Thereupon he promised the rest the next day . The next day a vast multitude met together , in so much that the Theater was thronged ; but no Philemon came . Some blam'd the slowness of the Poet , others excused him . But at last tyred with expectation , and sending to seek him , the Messengers found him dead in his Bed. His Book was in his Hand ; and his Eyes fix'd upon his Book . So that the Messengers stood a while astonished at so sudden an Accident , and the Miracle of so lovely a Death . Returning to the people , they related , that they expected Philemon had finished his last act at Home ; leaving the World to give him their last farewel and plaudite ; to his Friends a sad occasion of Mourning and Lamentation . For that now a Noble Poet having put off the Mask of Life , his Bones , and not his Verses where to be read . If we look at this present Life , the most wish'd for death is , to die , not fearing death : But much more desireable is it , to die in action , and to be busie at our work , that death it self may not prove idle . It was the wish of Cyprian the Martyr to be slain for the sake of God , while he was discoursing of God. It is a high Encomium for any Man , that not only the Devil , but neither Death himself should find him idle . Sect. 46. VVe must watch and pray . BEcause ye know not at what Hour the Son of Man will come . The Romans watched in their Arms , yet sometimes without their Shields , that they might have nothing to lean upon , to invite them to sleep . It is thy duty to watch , O Man , and to watch armed . Ardent Prayers to God , are the true Arms of Christians . The Shield that encourages sleep , is the vain hope of a longer Life . The frequent Cries of the Roman Souldiers in their Watches were , Wake , wake , Mars wake . Thus they encouraged one another to constancy in watching . The Heaven it self day and night waking and incessantly toyling , admonishes thee to watch . Dost thou grow deaf , or art thou falling asleep ? Hear the voice of Christ , watch and pray . According to the relation of St. Mark , Christ made a Sermon ; in the Conclusion whereof he thrice repeats these words ; first , Take ye heed , watch and pray . Secondly , Watch ye therefore , for ye know not when the Master of the House cometh , at even , or at midnight ; whether at the Cock-crowing , or at the dawning , lest if he come suddenly , he find ye asleep . Lastly , And that I say unto you , I say unto ye all , watch . With the same Admonitions , and by the Mouth of St. Matthew , he cries to us , Watch ye therefore . for ye know not what hour the Lord doth come . And again , Watch ye therefore , because ye know neither the day nor the hour . The same he repeats upon Mount Olivet ; Watch and pray , lest ye enter into Temptation . Upon the same Text he preaches in St. Luke . Watch ye therefore , at all times praying . The same , watch ye , how often doth St. Paul reiterate ? These claps Thunder upon us , to shake off all sleepiness and drowsiness from us . We are deaf , yea dead , indeed , if these loud Exhortations will not wake us . Whoever thou art , that sleepest in Vice. awake . Thou knowest the Fate of the Egyptians . The slaying Angel enter'd Egypt , and made a vast slaughter . Remember the Lot of the Ten Virgins . There was a Call in the middle of the Night , and they that were prepared were admitted to the Nuptials , but the drowsie Sleepers were excluded . Dost thou remember the Folly of the Gluttonous Servant ? His Lord came unlookt for , and at an Hour when he least thought of him . Hast thou considered the good Father of his Family ? He wakes at all Hours , that at no time the House-breaker may get in . Dost thou remember thy Saviour ? He was Born at Midnight . And probable it is that he will come at Midnight to the last Judgment of the World. Therefore watch , and believe every day thy last . Sect. 47. VVe are to trust in God. HE whom God assists , though in the midst of the Waves of the enraged Sea , he shall be able to withstand the Storm with a Couragious Heart . Let Troubles surround him , let Sorrows overwhelm him , let the Devil roar and grin , a Soul that trusts in God need never be afraid . Though Hell be moved , and the World tumble , fearless he shall behold the Ruins ; he shall rise a Victor ; and like the Marpesian Rocks contemn the vain threats of the Ocean . Thus Job , thus David behaved themselves , Job speaking to God with a firm Confidence in him . Set me , saith he , by thy side , and let the hand of whomsoever fight against me . He provokes and Challenges the Camp of the Enemies of God , let come who will he is ready to meet them . But , saith David , though I walk through the midst of the shadow of Death , I will fear no evil , for thou art with me . Behold a strong Faith ! Though I am in the extremity of danger , though wrapt in the horrid darkness of Eternal Night , and that Death stood nearer than the shadow to the Body , trusting only in the presence of God , I will despise all those Terrors . Most certain I am that in his presence , there is a most safe and impregnable Refuge . For because the Lord is my Aid , I will not fear what Man can do unto me . The Lord is my Light and my Health : Whom shalt thou fear ? If Armies were Encamped against me ; my Heart shall not be afraid . Though I were to withstand the power of a whole Battel , my Confidence should be in God. VVe are to trust in God , so much the more , by how much the less we can trust to our selves . He ranges his Army under the Enemies VValls , who trusts in God. To trust in God is to be above all Enemies . Sect. 48. VVhen it shall please God. TO a Blessed Life a long Series of years contributes nothing , neither is Life to be reckoned by years or wrinkles , but by just performances . But that , When , disgusts the most part of Mortals . They know they are to die , and are willing to die , but not yet . They are willing to pay Nature her Debt , but not yet : They desire to be loos'd from the Chains of the Body , but not yet . So ingeniously do we poor Mortals rave : We desire an end of our Miseries , but not yet ; we would be Blessed and Happy , but not yet . We would , and we would not die . We are unjust to complain at the same time , that we are miserable , and that our Miseries are at an end . There is no reason to grieve or weep , when we cease to be what we were unwilling to be . Is it because thou wouldst have many steps to thy Death that thou buildest thy self so high a Gibbet ; and is it because thou wouldst take a slow prospect of thy Funeral , that thou desirest so many years ? Alas thou art to go either to day or to morrow . Tobias the worthy Son of a most worthy old Man , but old himself , attain'd to the Ninety ninth year of his Age. Yet when Ninety nine years were expir'd in the fear of God , they Buried him with joy . Could Tobias , in our judgment , Exposlulate with God or complain . Why Lord , dost thou now break off my Life ? Why didst not thou permit me to make up the full hundred ? What other Answer would God return ? It so pleas'd me : Now die , and reckon all thy past years as clear gain . Therefore we must die when it pleases God , not when it pleases Tobias , Raguel or Ananias . But I know what deceives many . When Death knocks , we believe the Exactor comes before his time . Fools ; then 't is time ; when it pleases God. Wherefore do ye delay ? Wherefore do ye pretend immature Age ? Wherefore do ye expect a Truce ? Wherefore do ye think upon delay ? Thou were ripe for Death long before : But grant thee thy own time , thou wilt be never the more ready or the more prepar'd . After all thou wilt desire delay , the more thou stay'st , perhaps the less prepar'd . Delay has made many the worse . 'T is a bad preparation for Death , to be unwilling to die . He has perform'd half of the Act who now is willing . The desire of Death is to be shaken off , and thou art to learn , that it matters not when thou sufferest whatever it behoves thee to suffer . How well thou hast lived , is the main business , not how long ; and often it happens well , when there is no delay . Therefore lay all hankering thoughts aside ; and thus resolve with thy self , whatever God pleases let that be done . Sect. 49. VVe must have recourse to God in all things . ALas ! poor miserable Creatures ; alas insipid Fools : When we are ill , we take our flight over the whole Orb with the wings of our Thoughts . We beg petty Comforts from things Created , with an ignominious Beggery . VVe call Friends and Enemies to our aid ; we implore the help of all ; only God we pass by : or at least apply our selves to him last of all . VVhat madness is this ! to desire help from those that cannot afford it ; not to desire it from him , who alone can give it us . Therefore whenever , and as often as thou art ill , let thy first Groans , thy first Prayers , thy first Complaints be put up to God. Open thy Cause to God ; declare to him all thy Sufferings . VVhere dost thou fly about the VVorld , and beg at the Cottages of Beggars ? VVherefore dost thou bow in vain to every Coach that whirls by thee ? Throw thy self at the Door of that only Rich Person who can free thy Soul from its necessities . Thus did Moses , who in all Cases of Doubt and Extremity had recourse to the Tabernacle , where he consulted God himself . Thus was Joshua deceived by the Gibeonites , because he would not consult God before-hand . Apply thy self to God in thy Afflictions , and upon all other occasions . The Woman that was troubled with an Issue of Blood for twelve years , and had suffered many things of many Physicians , at length came to the Physician of Physicians ; from whom alone she obtain'd that Cure , which she could not have from many in twelve years . It is a main matter to know from whom thou expectest a kindness . It is an Argument of extream Poverty to beg from Beggars . Sect. 50. VVE have said , that recourse must be had to God in every thing . Therefore a happy end is so desired from none but God. Of which I will annex a short Example . First Prayer . Eight Verses , chosen out of the Psalms of David by St. Bernard , which he is reported to have repeated every Day for a Happy Hour of Death . ENlighten my Eyes that I sleep not in death ; lest my Enemies say , I have prevailed against him , Psal. 12. v. 3 , 4. Into thy hands I recommend my Spirit ; for thou hast redeemed me , O Lord , thou God of Truth , Psal. 31. v. 6. At last I spake with my Tongue , Lord let me know my end , and the number of my days , that I may know how long I have to live , Psal. 39. v. 4 , 5. Shew some good token upon me for good , that they which hate me may see it ; and be ashamed ; because thou , Lord , hast holpen me and comforted me , Psal. 86. v. 17. Thou hast broken my Bands in sunder ; I will offer to thee the Sacrifice of Thanksgiving , and will call upon the Name of the Lord , Psal. 116. v. 14 , 15. I had no place to fly to ; and no Man car'd for my Soul. I cry'd unto thee , O Lord , and said , Thou art my Hope and my Portion in the Land of the Living , Psal. 142. v. 5 , 6. Omnipotent Sempiternal God , who didst prolong the Life of Hezekiah , miserably imploring thee ; grant me thy unworthy Servant before the day of my Death , so much time to live , that I may be able to deplore all my Sins , and may obtain from thy Compassion , Pardon and Favour . Omnipotent , Gracious , and Merciful God , I most humbly beseech thee , by the Death of thy Son , grant me a happy and a blessed Hour , when my Soul shall depart out of my Body . Lord Jesu , Crucified Christ , by the Bitterness of the Death , which thou didst suffer for me upon the Cross , chiefly when thy Soul departed from thy Body , have Mercy on my Soul at the last Hour , who livest and reignest with the Father and the Holy Ghost , for ever and for ever , Amen . The Second Prayer . For a Happy Departure . MOST Merciful Lord Jesu , if this be the Condition of a Dying Man , if in such Dangers and Extremities my Spirit must depart out of this Life , whither shall I fly but unto thee , Oh my God ? Do thou take care of my Soul , that it may not perish in that dreadful Hour . Grant me , I beseech thee , according to the multitude of thy Mercies , and by that servent Love and Grief , wherewith thou , who art Life it self didst die for me ; that I may have the Combat of Corporal Death always before my Eyes ; and that living , I may so do , as , dying , I would desire to have done ; and that I may expend my time and study in nothing more , than that I may Spiritually die to my self ; and may mortifie all the Passions of my Sences ; that so after this Life , I may live with thee , Happy and Blessed to all Eternity . The Conclusion of the first Chapter . To the Reader . DO this , meditate upon this , O Man ; and while thou art well , learn to be sick , learn to die . To do both , is a rare piece of Art ; which whether thou knowest or no , it is not lawful for thee to try ; but when thou canst not err without the loss of Eternal Felicity . We err but once in dying , but that Error is never to be amended to all Eternity . Therefore to abide , as being still to depart . But for the most part abide within thyself , and search every cranny of thy Conscience . Whatever thou enjoyest , look upon it as the Lumber of a place where there is no Habitation . Thou art not suffered to carry out any more than thou brough●…est in with thee . Therefore act and bestir thy self . Approve thy self right in the sight of God. Thou art to go hence . Believe that thou standest always at the Gate of Eternity Eternity is that we must look after . Pleasure is short ; Punishment Eternal . The labour is Easie ; the reward Everlasting . Therefore we have given wholesom Instruction ; we have taught , that Death is to be contemn'd , but the thoughts of it never to be laid aside . Now we will give the same Admonitions to the Sick. CHAP. II. The Remembrance of Death is Recommended to the Sick. Sect. 1. The Introduction ; and whether Sickness be an Evil ? CAunus , is a Town in Caria , in a Pestilent Air , and unwholesom for the Inhabitant . These People when Stratonicus the Musician , and witty Man , beheld , he recited the Verse in Homer to them . Like as the Leaves , just so the People are . Thereby he taunted their Icterical , Yellowish and Wan Complexions . But when the Caunians had given him a very rugged Entertainment for defaming their City , as sickly and unwholesom , Stratonicus return'd upon them again ; Must I not dare , said he , to call that a sickly place , where the dead walk ? More wittily and more smartly than before . But why do we deny , and lift up our Noses ? We are most like to Leaves . Very plainly Job ; Wilt thou break a Leaf , saith he , driven to and fro . As if he had said ; When I am but a Leaf , liable to all the Inconveniences of Life , afraid of every Gust , wilt thou hasten me with the wind of thy indignation ? I shall fall of my self , without any constraint of thine . Are not Men Leaves , whom Sickness , like dry Leaves and juiceless Flowers , tos●…es to and fro , and variously sports with ? Clement of Alexandria , being of the same Opinion ; Go to , said he , Men of an obscure Life , like the Generation of Leaves , infirm Creatures , Images of Wa●… , things like shadows , frail , unsledg'd , living but the Life of one day . Certainly we are Leaves , shaken by every puff of wind . Sometimes a little Fever ; what do I say ? Nay a little Cough , a little drop falling upon the little wicket of the Throat , mortifies this Leaf , and throws it into the Grave . But whether or no is Sickness a Benefit , and Death an Evil ? No , Mortal , no ; it is not , saith Epictetus . Health well us'd is a good thing ; ill us'd , a mischief : And therefore we may reap Benefit by Sickness . What dost thou say of Sickness ? I wil shew thee its Nature ; then I shall be quiet , I shall think my self well dealt with , I shall not flatter the Physician , I shall not wish for Death . What wouldst thou more ? Whatever thou shalt give me , that will I make happy , prosperous , honourable , to be desir'd . But there are some that deny this , and say , Take heed of being sick , 't is an ill thing . To them Epictetus again , That is as much as to say , saith he , Take heed that thou dost not feign three to be four , 't is an ill thing . How evil ? If we so think of it as we ought . What harm will it do me ? Rather will it not do me good ? If therefore I so think of Poverty , Sick , or Troubles of Church or State , as I ought , is not that enough to me , will it not be profitable . Truth , Love thee , O Epictetus , How agreeable are all these things to Christian Doctrine ? This Foundation being laid we shall here teach ye to be mindful of Death in Sickness , and not to be afraid of his coming . Sect. 2. The sick Person to his Friends . To Sickness . To the beginning of a Mortal Disease . To Death . To Christ our Lord. To his Friends . Hence with your unseasonable mourning ; This is not a place for Wailing , but for Prayer : But I depart early from you ; Early , take heed ye mistake not ; I was ripe for death as soon as I was born , yea , before I was born . What I was , when born , I know ; a weak frail body , liable to all Reproach , the Food of Sickness , the Victim of Death . Behold , who e're thou art , take Hope or Substance , to Morrow not to be , or else to be elsewhere . To Sickness . Must I then now be sick ? The time is come for me to try my self . The couragious Man does not shew himself either in Battel or at Sea. There is a Courage also in the Bed of Sickness : Shall I leave a Feaver , or that me ? We cannot always continue together : Hitherto I enjoyed Health , now my business is with Sickness . Sickness I know is the first Messenger of Death . I believe St. Gregory for that , who truly and piously ; The Lord knocks , saith he , when by the anguish of Sickness , he declares the approach of Death ; to whom we presently open , if we receive him with Affection . The very Fables teach me to receive this first Messenger of Death with a contented Mind . They relate , how that an old Man lay sick , and when Death was ready to snatch him away , the sick-man desired that he would defer the fatal blow awhile , till he made his Will , and prepared such other things as were necessary for so long a Journey . To whom Death ; Fond Banquet for the Grave , said he , couldst thou not prepare in so many Years ; that hast had so many warnings from me already ? To whom the old Man ; I take thy Truth to witness , I never had any warning from thee . To whom Death reply'd ; Now I find old men will lye : A hundred , nay a thousand times I have admonished thee , when I took away not only thy equal in years , but also young Men , Children , Infants , while thou lookst and wepst : But I appeal to this Truth , forgetful old man , did I not forewarn thee , when thy Eyes grew dim , thy Hair waxed grey , thy Ears grew deaf , all thy proud Senses defective , and thy whole Body wasted ? These were my Messengers , these knockt at thy Doors , but thou wouldst not be spoken with ; thou wert often and daily warn'd , I can stay no longer , come and go along with me . He ill prepares himself for Death , who prepares so late . To the beginning of a mortal Distemper . When I consider my Life , the multitude of my Sins , the small number of my Deeds , good God ▪ I am pinn'd up , and in streights on every side : But it is better for me to fall into the hands of the Lord ( for his mercies are manifold ) than to live and multiply my years and my sins : What I should be , thou Lord , knowest full well . Perhaps I should fall from thy Graee , should I live longer ' Death , thou art at hand ; take me away , so that I may preserve the Favour of my God ; or rather so that the Favour of God may preserve me , which is the only thing , O Christ Yesu , which I beg of thee , and through thee . To Death . Why with a slow Consumption , cruel Death , Dost thou deprive me slowly of my Breath ? Such preparation needs not for my end : Strike quickly then , for I will ne're contend . Why shouldst thou spend thy Quiver on my head ? When one poor single blast will blow me dead . For what is man ? A batter'd and leaking Ship , that will split with one dash , without the force of a Tempest ; the Body of man consisting of infirm and fluid parts , comely in the outward Lineaments , not able to endure Cold , Heat or Labour , that consumes and wastes of it self , fearing its own nourishment , the plenty or want whereof is frequently the ruine of it ; to himself only a profitable and vitious nourishment , nicely to be looked after and preserved : A life enjoyed at pleasure , liable to a thousand Diseases , and without Diseases devour'd by it self . Do we admire at this once dying , wherein thou mayst find private and concealed Deaths ? His smell , his taste , his weariness , his watching , the humours of his Body , his meat and drink , to man are deadly . To Christ. I would not die , but live , he seeks to live , That in thy love , O Christ , to die doth strive . I do not stand in fear of those things , which thou , O God , dost appoint for me . I follow thee , O merciful Father , I follow thee : And wherefore should I refuse , when thou callest me nearer to thee ? 'T is much better for me to be dissolved and be with Christ. This is that which I desire ; For Christ is life to me , and Death is gain . Sect. 3. An Antidote against Grief . WHerefore art thou troubled ? wherefore art thou perplexed ? Thou art in the hand of God , and he takes care of thee . But thou art afflicted and sick . What evil can that be which proceeds from the Fountain of Goodness ? God would have thee to be his own , and therefore shuts thee up , and retains thee within the Lattices of Sickness , least thou shouldst go astray from Heaven . A little Bird weary of the Cage , desires liberty ; but while it is in the Cage , is both lov'd and sed by its Master : While she is at liberty , who can believe her free from the Fowler , or from the Snare ? Thus believe me , it is a great thing to be the Captive of the Lord thy God , it is to be lookt upon as a great Favour , to be bound a little while , to be cut and wounded by him , that will spare thee to Eternity . Sect. 4. Not always Draughts of Sweetness . GOD sometimes , O sick Man , gives the Cups of bitterness ; thou drankst the sweet Liquor while thou wert in health . VVhy dost thou make Faces ? why dost thou refuse the Cup ? Think upon that of Job , Shall we receive good at the hand of God , and shall we not receive evil . Ingrateful Mortals ! we know not the Benefits we receive , but by losing them : Thou wilt be a good Valuer of lost Health for the future : Thou mayst remember also , that when thou wert in health , thou didst often recreate thy self beyond the bounds of Sobriety . Now therefore let me perswade thee , chearfully to take this bitter Cup , and bear this punishment imposed upon thee for thy former Ryots . Formerly at at the Latin Festivals , when the Chariot-Drivers strove for Victory , they that overcame drank Wormwood : Do thou now drink that thou mayst overcome . He undeservedly Metheglin sips , That to the bitter will not lay his lips . Sect. 5. The contempt of Death is a Christian Generosity . NO Man ever govern'd his Life well , but he that contemned it . VVe are not so silly , but that we understand we must one day die ; yet when Death approaches , we hang back , we tremble , we lament : But would not he appear to thee a very Fool , that should weep because he had not lived a thousand years before ? These things are well coupled , thou neither wert , nor will be : thou art ordain'd for that point of time wherein thou liv'st , with that thou mayst extend , how far wouldst thou prolong ? Why weepest thou ? what is it thou wouldst have ? thou losest thy labour : Thou shalt go thither , whither all things created go . What is there that thou canst call a Novelty ? Thou wert born under this Law : This hapned to thy Father , to thy Ancesters , to all before thee , and will happen to all that come after thee . It is established and decreed ; Death seizes upon all ; we are born to die . Consider in thy Mind the vast throng of those that went before thee , of those that are to follow thee , and those that are to go along with thee . Many thousands of Men and Creatures at this very moment that then fearest to die , are now making several and various Exits out of this World. Take a view of the whole World ; the new , the unknown : Most certain it is , that every moment Millions are born and die , and many die the same death . Now couldst thou think that thou shouldst never come to that end , to which thou art always going . Death is a safe Road to Rest ; neither is there any thing of evil in Death , but only the fear of Death : therefore if we would live quietly , the Soul must be always ready . Shall I fear my end , when I know I must have an end ? when I know that all things have their end ? Shall I fear my last gasp , that puts an end to all my Sighs ? Why should I fear to restore that which I received upon that condition ? But you will say , it is a difficult thing to contemn Death . 'T is Death , but to him that knows how to Live. He that his hours on Vertue doth expend , Neither doth wish for , nor yet fears his end . We do not deny , but that there is something terrible in Death ; there we must learn , not to be afraid of it . No Man learns to be contented upon a Bed of Roses , to sit down at a Banquet ; but this to be exercised , not to give way to Grief . He chearfully embraces Death , who has long composed himself to wait for it : And this is the greatest Argument of a generous Mind , not to fear thy departure : For he knows whither he shall go , that remembers from whence he came . Such a person was Theodosius the Emperour , of whom Saint Ambrojs was wont to say , I loved the man , whom when he died , was more grieved for the state of the Church , than for his own Condition . Therefore do thou make it thy business not to fear Death . Sect. 6. An Example of the Contempt of Death . NInachetus the Governour of Malaca in Judea , being commanded to resign his Authority , could not brook the Indignity , ignorant of true Honour and solid Vertue . Therefore making a Funeral Pile of Lignum Aloes , and other Odoriforous Woods , He spread a square Scaffold , which he had erected , near to the Pile , with rich Tapestries and sumptuous Carpets : Then he appeared himself upon the Scaffold , glittering in a Robe of Tissue , set with precious Stones , and discoursed to the People of his Actions , and the whole Course of his Life : And having declared the Kindnesses which he had shewed the Captive Pottugalls , at a time of necessity ; he most sadly and bitterly complain'd of his being undeservedly put by his Command : Then reproaching the Ingratitude of the P●…rtugalls , ( such fatal Fury did his Ambition inspire him with ) he threw himself headlong into the burning Pile , a Contemner of Death . Aelian relates a Contempt of Death not much unlike this . The end of Calamus , saith he , is worthy to be mentioned , if not to be admired . It was thus ; When he had taken his leave of Alexander , the Macedonians , and a long life , he made him a Funeral Pile in the fairest part of the Suburbs of Pabylon , composed of Cedar , Cypress , Myr●…le , Laurel , and o●…her sweet Wood ; and having performed his usual exercise of Running , he ascended the Pile , and stood Crown'd upon the heap of Wood ; the Sun whom he Ador'd , shining all the while . Which done , he gave the Macedonians a Sign to kindle the Pile : Which being now all of a light Fire , Calanus wrapt up in Flames , stood still unmov'd , till he fell as the heap fell , and expir'd in the midst of the Ashes . Alexander , admiring the Courage of the Man , is reported to have said , That Calanus had vanquish'd more Potent Enemies than he . For Alexander had wag'd War with Prous , Taxilus and Darius ; but Calanus with Labour and Death . Shall the vain Heathens shew so much Courage in Death , and Christians , trusting in God , be afraid and tremble ? Death is not an evil , but the fear of Death is an evil . Let us , I beseech ye , examine things themselves , and not the Nature of things . If we believe Seneca , Death is the best Invention of Nature , the Remedy of all Evils . Why therefore do we fear at last ? Immortal Peace , Eternal Joy will entertain us . Let us take Courage from the despair of longer Life . Make that a Vertue , which would be necessity . Certainly a prudent Christian does nothing unwillingly ; he avoids all necessity , because he wills what that would compel him to . Let us therefore do willingly , what we cannot but do . Let us with a contented Mind expect our end , or rather our beginning . He shall be always serene and calm in his Mind who contem●…s Death . Sect. 7. A Man ready to dye . ZENO , the Critick , as Swidas relates , as he was going out of his Schoole , chanc'd to stumble , and hurt his Toe . But he believing himself call'd to the Grave , strook the Ground with his Hand , adding these Words , I come , Wherefore dost thou call me ? Thus the old Man of Ninety Years of Age , died , without ever being Sick. Hunger was a great Friend to Zeno ; for he frequently ●…asted till he fainted . But willingly Zeno made himself so sick , that he might not be sick , and that he might enjoy a quiet old Age , free from Diseases : Both he attained to according to his wish . Let us not wonder at the shortness of our Lives , nor the incertainty of our Health : For we wast our Health , and our Lives , with Giuttony and Drinking , never thinking our selves satisfied , till our cramm'd Bellies be as hard as a Drum. Ridiculous , yea , Mad Men , we shorten our Lives by those things , which ought to lengthen it . But that proceeds from this , because we will not be perswaded , that Abstinence has so great a power to prolong Life . But daily experience tells us , that the saying is true ; so much food as you spare , so many days you add . But to the Business . U●…sinus , the Priest , as St. Gregory witnesses , being comforted , with a Celestial Vision , in his Sleep , often cried out , I come , I come , I return thanks ; and when he had declared to the standers by what he had seen , he repeated the same Words , I come , behold I come ; and with these Words in his Mouth he expired . A Mind prepared for Death , thus speaks , I come behold I come . 'T is too late to layter here ; we strive in vain against the Stream ; Nature is a Mother , not a Step-dame . Dost thou accuse Nature ? O T●…eophrastus , as if less favourable to Man than Beasts , certainly ●…e intended more to him than to them : For which is best , to suffer quickly what thou art no more to fear , or to fear long what thou art slowly to endure ? Nature gives a long torment to Man , when she grants him a short Life . — For always all Men must expect , Their Day perfix'd . — What art thou then afraid of ? Is thy Life tak'n from thee ? Not only so ; but also the fear of Death and most Evils of Life . This is the general choice of most Men , rather to suffer quickly what we ought , than to continue long in fear and pain . There is little difference , saith the second Pliny , between suffering and expecting Misfortunes . Only that there is a Measure of Fear and not of Grief : For thou mayst bewail and grieve for what thou knowest has happened ; thou fearest what may happen . Therefore , come Death , I am thy Debtor , I will pay what I owe , when ever God requires me . Therefore freely , willingly , Will I the number of my days compleat , And straight surrender up my soul to sate . Hoping to ascend from the dark Grave to everlasting Light. Death is not an Evil , but Punishment after Death is an Evil. Sect. 8. They fear Death , who foresee it not . MOST certain it is , that nothing terrifies so much , as an unexpected necessity of dying . Behold how they , who are subject to the power of another , being commanded a long Journey , pack up their things in haste , sollicitous and sad ; how they murmur because they had no longer warning . As they are upon their departure they often look back , pretending this and t'other Obstacle . Now there is no longer Journey than to Die ; no way more crabbed , more dark , more hard to find , none more suspitious and infested with Robbers . Besides there is no return again . Therefore we must t●…e more heedfully take care that we leave nothing behind . There is a necessity of going thither , fellow Souldiers , said the Roman Captain , from whence there is no necessity of returning . There is only one remedy , to answer being called , and to obey being commanded ! Alas , How improvident are they , who never take care to provide for thy Journey ? They take care to fare well , the rest they commit to Fortune . Smyndirides , that debauched young Man , was wont to brag , that in Twenty Years , he had not seen the Sun rising or setting , being continually either a Bed or at his Riot . I fear one of you may find many like him among the Christians , who make Gluttony , Playing , and Drinking , their greatest Business . To these will happen , that which Cicero , in his Epistles , foretold to Brutus . Believe me , saith he , you will be ruined unless you provide well . Thus it will happen to all unwary People , that want fore-sight . Foresight is necessary in all things , especially in those things that are never to be done but once ; where one mistake draws a thousand along with it . This is the Condition of Death , one Error causes a thousand Mistakes . To err once there , is to perish eternally . O blind Mortals , it will happen to you , as it happens to them that shut their Eyes against their Enemies Swords , in a Battle , as if they were not to feel the danger which they see not . Ye shall be smitten , ye shall die , ye shall be sensible , and feel the stroke ; but whether blind or seeing , that is at your choice . You refuse to think upon Death which you must shortly think upon and feel . The sufferance would soon follow when the Consideration precedes . Sect. 9. They fear Death , who are negligent of Life . NEither is there any Question to be made of this . They chiefly fear to die , who know not how to live ; who believe no other Happiness but that of the Body . Who only know how to eat well , drink well , and sleep well , and place all their Heaven in pleasure ; persons certainly most obedient , but to their Bellies , not to the Divine Will. Of whom St. Gregory truly said , They know not what the Celestial Souls desire , who set their Hearts upon Earthly Delights . A prudent Christian , that takes no more care of the Body than of a mean and abject Slave , looks upon Death no otherwise than a Morning departure out of a dark , unpleasant and incommodious Inn. Whoever thou art thou canst not fear thy Exit as of this Life , if thou hopest to enter into the other . Thy fear arises from hence . For though there are many causes vulgarly given of this fear ; yet they all vanish upon the hopes of a more blessed Life . He who seriously aspires to Heaven fears not these Baubles . To such a Man , Labour , Sadness , Grief , Contempt , Ignominy , Loss , Servitude , Poverty , Old Age , are nothing else but the School of Experience , the Time of Patience , and the Honour of Victory . Sect. 10. Three Things hardly supportable in Sickness . IN almost all Sickness three things are hardly supportable , Fear of Death , Pain of the Body , Discontinuance from Pleasure . But as hot Diseases are Cur'd by cold , cold by hot Medicines , so are they Cur'd by their own Antidotes . Therefore the fear of Death is to be Cur'd by Love , but by Divine Love ; a little Dose of Divine Love will dispel the fumes of vain fear . He that loves Christ will the less love Life ; and shall perceive the love of Christ to him . — By words alone this is not prov'd , Love , Marcus , love if thou wouldst be belov'd . Pain of the Body is to be asswag'd by tranquility of Conscience . A guiltless Mind is a wonderful Consolation to the Sick. And indeed a pure Conscience is a potent remedy against all Torments . That also asswages pain , as St. Gregory intimates in these words . More easily will the Sick Person endure pain , if he bear but this in his mind . The most Just God will have me suffer this . But Discontinuance from Pleasure , will nothing at all afflict him who thinks upon Eternal Joys . Those which leave , are vain , short , and filthy , and before they are forsaken frequently leave their admirers ; those which we promise our selves , Immense , Stable and Eternal . He easily contemns Fading Delights , who sincerely hopes for Eternal . Sect. 11. Sickness the Sport of Vertue . THou art well smitten , if they Conscience be smitten . Sickness is the School of Vertue ; it is also called a kind of Slaughter-house of Vice , whoever is sick is a Scholar in this School . On the other side , Sickness is the Slaughter-house of Vertue to some , and the School of Vice ; while they are well , they are mad . While they are well , they have a hundred Businesses ; the Business of God is their last care . How many are Chaste , while they are Sick ; when they recover they return to their former filthy Lusts. Such people would do better Sick , to whom health is so dangerous . These therefore God tyes them to the Bed of Sickness , that they may be at leisure to themselves , and may mind their Salvation : Forsake Vanity and look after Heaven . Sickness intangles the Body in a thousand Miseries , but frees the Soul from as many . 'T is the saying of St. Paul , Though our outward Man perish , yet the inward Man is renewed day by day . Hence though Sickness seem evil , nay the worst of Sufferings , it then becomes the best , when it renders the Sick Person more holy . Many when they feel the pain , correct the crime . A sick Soul seldom inhabits but in a healthy Body . Sect. 12. The Sickness of the Body is the Salvation of the Soul. SIckness exhorts to Parcimony ; disswades from Lust , and is the Mistress of Modesty . Do thou lay aside all Care , whatever happens to the Body thou art safe , to the Mind be in health . For the sickness of the Body has been of great advantage in many to the health of the Soul. That sublime person rais'd from nothing , from the Water below , elevated to the Stars , who keeps the Keys of Heaven , whose only shadow expell'd the Distempers and Diseases of the Body ; being once ask'd why he suffer'd his own Daughter to lye under the Oppression of a violent Disease ? made answer , It is convenient for her . How knowest thou but that it may be as convenient for thee ? The same Person , when he found his Daughter might be safely Cur'd , recover'd her , and made her fit to Cure others . Do thou also take care that thy health may do thee good , and perhaps thou shalt recover . Lastly , take care of thy Soul above all things , and offer it up to the Heavenly Physician to be Cur'd . And as to what remains , hope if not for what is needful for , yet for what is convenient fot thee . Sickness is a very unpleasant Companion , but a faithful , which often pulls ye by the Sleeve , and admonishes thee of thy condition . A faithful Admonisher is a most certain fafeguard in danger . If the Sickness be remediless , be silent and rejoice , for that thou shalt be the sooner free from a loathsom and ruinous Prison . Most excellent was the saying of Gregory Nazianzene . A sick Soul is near to God. Sect. 13. Sickness admonishes us of Eternity . HOW great a Benefit is this , that the Miseries of this present Life , by a short Experience should admonish us of Eternity . Therefore let the sick person labour to avoid infinite Miseries , while so impatiently endures the Bitternesses here ; let him learn by pains not long lasting to avoid pains Eternal , which neither Pothecary nor Physician , no Drug nor Herb , not Death it self can Cure. There are several ways to Death ; but , but one to Eternity . Anaxagoras dying in a Foreign Countrey , when his Friends ask'd him , whether he would be carried back into his Countrey , There is no necessity , said he , and added the reason , for the way is wide enough every where to the Infernal Shades . This answer may as well be fit those who are Travelling up to Heaven . O happy and profitable Flame of a Fever , because short ! O dreadful Funeral Piles of Hell , because Eternal . Some Remedies are made out of some Poysons , and oft-times a small and present pain admonishes us to prevent the approach of Excessive pains that threaten to twinge us : And that which was troublesome became profitable . Thus every Disease the more it perplexes and torments us , the more it admonishes us of Eternity , either in perpetual Joy or Misery . Let the healthy take care , let the sick be mindful whither they go . Pleasure and Sorrow here are bounded within very narrow limits . All the Felicity of Mortals is Mortal ; and within the same bounds are all Miserie 's restrained . For bright Eternity no limits knows . So that , an Age of Time , a Tittle shows . Sect. 14. Therefore is Death to be desir'd . I Have said , Infirmity of Body is often to be desired , to the end thou maist be the sooner a Freeman and a Victor . This did he desire who said , Most gladly therefore will I glory in my infirmities . For my strength is made perfect in weakness ; therefore have I delectation in Infirmities . As a good Sword may be often in a bad Scabbard , so in weak and sickly Body oft-times lyes hid a stout and couragious Mind . That strength is to be desired which neither Time nor Fortune decays . A sick person is not fit to carry Burthens , or for digging and delving , but to exercise his patience , and maintain and increase his Faith. So a Shipboard , the stronger Row , but the more prudent stand at the Helm . Life is like a Ship , tossed with the Waves of Business , and the Sea of the World ; it has its Oars , and its Helm . If thou canst not perform the meaner Offices , apply thy self to the more noble . The true and generous strength of Man is in his Soul. The Body , the Soul's House , how strong or how weak it is , is nothing to a Guest of a few days : If the House fall , there 's a necessity of removing somewhere else ; and being hence excluded , that necessity carries us unto a perpetual Mansion . Strength is perfected in weakness ; so that although it seem so bad , yet is that evil so much the rather to be desi●…d , as being the prevention of a greater . The condition of most is then most prosperous , when most infirm and weak . Sect. 15. What is to be read in Sickness . ZEm the Son of Demius , having consulted the Oracle to know how he might lead the best Life , had this answer given him . If he made himself of the same colour with the dead , that is , if he conversed with the dead . Or as Suidas expounds it , if he read the writings of the Ancients . To dwell among Books , being to live among the dead . And this familiarity with the dead is the best Life . But it is the same madness to lay before the Sick whole Libraries , and huge Volumes , as to set before them full Meals of Flesh. A little Broth or a small Sallet must serve them , so a little Book is enough for them for several Months : However still something is to be read to the Sick , if the Disease and Pain will give leave , but they are to be read as they eat . What they eat , they do not presently swallow , but chew first . So what they read , they must not carelesly pass over , but they are to consider , and as it were to weigh every little sentence . Otherwise to read is to neglect . But let the Sick Mans only Book be Christ Crucified . Let him read that Book continually , wherein he will find as many Comforts , as Words and Wounds . Sect. 16. In Sickness we are often to pray . SO I say we must always pray in sickness . Neither is this a thing of any great difficulty to a sick person . For either with his Tongue if he have strength enough , may he pronounce his Prayers to God. Or if his Tongue be numm'd , or that his voice be intercepted by weakness , a suppliant Mind is to be lifted up to Heaven , while the Body lyes quiet , but only for some ardent groans that distinguish these private Colloquies with God in Sickness . But there is also a sort of Sickness that does not only interrupt the voice , but even oppresses the very Soul it self : But then Patience and Suffering are to be offered up for Prayers to God , to whom Pain is a grateful Sacrifice , so that Patience be joined with it . He prays well , who suffers well . Neither may he be said to pray , but to obtain by Prayer of God , who sends such Eloquent Messengers to him as Pain and Patience . But let him be such a sick person , whose Speech may be interrupted , whose Mind may be broken , and whose Patience may be at a loss . Yet there is a way for him to pray . Let him look about , he shall see some sitting , some standing by him , ready to help and assist him . How easie is it then to cast in a word by the by ; how easie is it for him to point or cry to his Friend , say this Prayer , read this Psalm , or that Paragraph . Who so hard-hearted , as to deny so small a Duty to the Sick ? So that when a sick person cannot pray with his own , he may with anothers Lips. And therefore I repeat this again , Pray always in Sickness . We can never unseasonably have recourse to God. Sect. 17. In Pain , and at other times , what is to be meditated upon , what to be done every day . A Man that trusts in God , though oppressed with Miseries , and full of Pain , may rightly say this ; while I breathe I hope , and so much always the better the nearer to my end I find my self . Seneca has most excellently Philosophized concerning pain . No Man , saith he , can feel excessive pain and long ; for thus has Nature most fav●… able to us ordered it , that pain should be either tolerable or short . For the intense excess of grief finds a end . Therefore this is the Comfort of vast pa●… that thou must of necessity cease to feel it , if tho●… feelest it over-much . But this is that which troubles the unskilful in the pains of the Body : They are not content with their Souls alone , they have still so much Business with the Body . And therefore O Sick Person , accustom thy self by degrees to wean thy Soul from thy Body , and to converse with thy better and more Divine part ; but with thy Body , the frail and weak part no more that needs must . And though pain is seldom so constant but that it has some intermission ; therefore do not think that all Exercise of the Soul is to be omitted , when thou lyest sick , when thou feeles pain . Above all things , take care that thy Morning Prayers , and thy Evening Examination of thy Conscience , as much as in thee lyes , may make 〈◊〉 due progress : If thy Tongue fail thee , let th●… Mind pray . Never begin the Night , nor compose thy self to sleep , till thou hast examined thy Conscience : In the day-time when thy pain ceases or relaxes , take a good Book , and there read and weigh every Period ; every Day set aside a small Hour for Prayer , pious Groans , and humble Ejaculations ; so thou wilt believe thy self to have pray'd an Hour in Heaven . At the beginning and end of all thy Prayers , refer thy self wholly to the will of God with a prepared Obedience . All which things are so far from difficulty , that a dying man may perform them , as well as he whose Pain is not so severe . If thou canst not , or rather will not perform these Duties , yet for that one little Hour patiently endure thy Pains : Make not thy Misery more intollerable than it is , nor burthen thy self with Complaints . Pain is the Lighter of Opinion and Conceit , and not to the Weight . On the other side , if thou beginst to exhort thy self , and say , 'T is nothing , or else it is very little , let us endure , it will be over by and by ; thou wilt make it easie while thou believ'st it so . Every Man is miserable as far as he believes himself to be so . Sect. 18. We are of one Opinion in Health , of another in Sickness . LAcides the Philosopher , when he had lost the most of his Houshold-Goods ; We dispute , saith he , otherwise in the Schools than we live at home . Thus the Healthy well suggest a thousand Consolations to the Sick : But where is that sick person who is able to comfort himself . How like Glass is our Srength , crackt with the least crush . We think our selves made of Brass , when we are in health , and in a manner challenge pain ; but when they come , we fly them , we fall , we lie down before any Conflict with the Enemy . We are Men , thou sayst , and dying Bodies are not able to endure the force of Pain , I deny not but that Humane Bodies are frail , yet not so infirm , but that they have strength enough to endure any Affliction ; unless the Mind be weaker than the Body : 'T is our softness that causes so many Deserters of Courage , while they refuse all Extremities as intollerable : But Courage dies , if you take away the Subject of it , which is , Difficulty . Sect. 19. Pious Ejaculations to God in all Sickness and Infirmity . O Lord , my Strength , my Power and Refuge in time of Trouble , Jer. 16. v. 19. It is the Lord , let him do what seemeth him good , 1 Sam. 3. v. ●…8 . O Father , Let Job be well tried , because he hath answered for wicked men , Job 34. v. 36. Before I was troubled , I went wrong ; but now have I kept thy Word , Psalm 119. Therefore have I delectation in Infirmities , in Rebukes , in Necessity , in Persecutions , in Anguishes , for Christ's sake ; for when I am weak , then am I strong . 2 Cor. 12. 10. And now , O Lord , deal with me according to thy will , and command my Spirit to be received in peace . Tobias , c. 3. v. 6. Sect. 20. Certain Vices of Sick-people . FIrst , To listen after Curiosities , News and Trifles . 2. Not to give Ear to the Admonitions of Death . 3. To complain of those that look after them . 4. To refuse their Dyet as ill drest . 5. To find fault with the Bed , as ill made . 6. To believe they are not well lookt after , and therefore to murmur and be angry . 7. Seldom to discourse of God and divine things . 8. Not to be resign'd in all things , and submissive to the will of God. 9. To believe some things intollerable , and not digest all things with a Christian Patience . Now I would sain know of thee , O sick Man , what concerns it thee , what is transacted in Germany , France , Italy , or Spain ? Do thou rather enquire what is done in Heaven among the Saints ? Or what is done in Hell , among the Cursed . Let the dead bury the dead . Do thou only mind thy Salvation ; that 's the onely one thing necessary . VVhat hast thou to do with News and false Reports ? Thou dost not profit thy self thereby , but offend others . Why art thou angry with those that mind thee of the approaching danger ? Know 'em , they are the Heralds of Death . I beseech thee do not imitate those old Men , many of which perhaps thou hast known , to whom it was death to hear any one disccursing of Death . Hast thou not hitherto profited more then so childishly to fear Death ? Hast thou not learnt in so many years calmly , quietly , and undisturbedly to die ? What art thou afraid o●… ? Commit thy self entirely to the wil of God , and thy business is almost done . If thou wilt believe those who have had a large prospect into Truth ; All life is a punishment . Here I seasonably cite to thee the words of the wise Roman : Being thrown , saith he , into this deep and unquiet Sea , flowing with uncertain Tydes , now advancing us with sudden encrease of Riches , now again leaving us upon the barren Sands of greater Losses , we can never stand fixt in any place . We float up and down , are washt one against another , and sometimes we make an absolute Shipwrack , but are always in fear . Neither is there any Port , but that of Death , to them that sail in this stormy and tempestuous Ocean . But every Mans Credulity deceives him , and a willing forgetfulness of Death , for the sake of those things which he loves . Daily we behold the Funerals of persons known and unknown , yet we mind other business , and account that unexpected , which was foretold us all our life-time before . 'T is not the injustice of Nature , but the depravedness of humane Reason that takes it ill to forsake that place , to which it was admitted but of Courtesie , He is unjust who will not leave the disposal of the Gift to him that gave it . And an extream piece of Covetousness it is , not to look upon what a man has received as gain , but what he restores as a loss . Ingrateful is he that calls the end of Pleasure an Injury . A Fool , who thinks there is no good but what is present ; immediately all pleasure leaves us , and is snatcht away almost before it comes . Over-narrow and circumscrib'd are his Joys , who thinks he possesses only what he has and sees . Therefore let us rejoyce for what is given , and restore it when 't is requir'd Death seises upon one at one time , he will pass by none . Therefore let the Soul lie upon the watch , and never be afraid of that which will necessarily happen , which is uncertain , and always to be expected . I know not whether it be a greater piece of Folly to be ignorant of that Law of Morality , or more impudent to deny it . All Men , all Creatures look toward their latter end ; who ever is born , is destin'd to die , and prepared for an Eternity . Sect. 21. Certain Theses which the Sick are to contend against with all their might . The first , Concerning God. T Is an Impiety against God , the chief Parent of the World , to complain in the least , as if he should send a Sickness either too troublesome , or too unseasonable . Rather let us say with Job , As the Lord pleases , let it be done , the Name of the Lord be praised . And with the blessed Quire , let us sing , He hath justly done all things ; For whether God wound or heal , he shews the Care and Affection of a most compassionate Father towards us . The second , Concerning the sick Party himself . A more violent Disease requires not longer or more constant Prayers , but a longer and more constant Patience ; by which whatever is accounted difficult , is more easily performed . The seasonings that make Sickness pleasant , are frequent Groans to Heaven , the remembrance of Afflictions suffered by all the Saints . Repeated Ejaculations , sometimes to the Holy Trinity , sometimes to Christ for constant Patience , and a happy passage out of this Life . The Third , Concerning other Men. We are to submit as well to the Physicians of the Body , as the Soul. To those that come to visit us in Sickness , we are to shew a good Example of Patience and a composed Mind . And though the Disease be grievous , though many things afflict us , though some things displease us , other things are not done to our minds , never to fret and murmur . All our Troubles are to be season'd with the hope of Reward . Our Deeds and Sayings to be rendred commendable by Submission and Patience . Sect. 22. The Thirst of a Sick-man , how to be cur'd . MOst sick People are afflicted with Thirst , especially they that are in Feavers . We will shew them Fountains , whence they may take their fill . A Thief notorious for the murther of several , was taken in the lower Austria , and fastned to the Wheel , where his Thighs were first broken , to prolong the Torment of an extraordinary Criminal , for a terrour to others . But this Malefactor shew'd himself a man , and began to be a most Religious Christian in the midst of his Torments ; for at every word , he breath'd out nothing but Patience and Repentance . He called upon God continually , implor'd Pardon for his Crimes , and like a Preacher , began to dehort the Standers by from wicked Courses , such as he had taken . By this it grew towards Evening , when the Multitude flockt , some as Comforters of so great a Sufferer ; though indeed only as Spectators of a generous Patience . For he prostrate to his Punishment , that he might find a better Life , asswag'd his present Pain with the Hope of future Happiness ; and gave God thanks , who in his Wrath had remembered Mercy , and had chastiz'd him to spare him . But in that slow Torment , which it was thought would have lasted three days , he only pray'd a quick Death to end the Fury of his Pains , or the opportunity of a Shower to asswage his burning Heat and Drought . It was observ'd that he had the Assistance of both ; for towards Sun-set there fell a plentiful Shower , and in short , while after his Torments and his Life ended both together . Behold , O Christian , thou hast also thy Wheel , though a more gentle one ; thou art ty'd to thy Bed as to that Wheel : And perhaps not only Pain but Drought may afflict thee . Therefore that a seasonable Shower may fall upon thee , cause thy Bed to be made in Golgotha , at the foot of that Cross , to which the Saviour of the World was nail'd , from whose Body fell Showers of Blood. There drink , there refresh thy self , there satisfie thy self ; being we'lassured that thou shalt be the more perfectly cured , the more largely thou drinkest . Sect. 23. The Sick-man's Handkerchief . CRosildis the Queen of the Franks , as Gregory Turonicus reports , being cruelly used by Amalanc her Husband , sent a white linnen Cloth dipt in her Blood , to her Brother Childebert , as much as if she should have wrote to her Brother , and have sayd , Seest thou these Marks , Childebert , and canst thou brook them ? Canst thou behold the Sufferings of a Sister and wink at them ? Wilt thou not revenge and defend me . Behold , O Sick-man , Christ sends thee a Handkerchief , nay two ; the one from Mount Olivet , liliberally dyed in his Blood ; in the other , thou feest his Face besmear'd with Sweat , Spittle , Blood , and Tears , while he dragg'd his own Cross to Golgotha . These linnen Cloaths Christ sends to thee be-purll'd with his Blood , wherein he has wrote these words ; This Sweat , O mortals , your Sins forced from me : Can you see these and not abandon your former wicked life ? Certainly no person more truly bewails suffering Christ , than he who begins to hate those things for which Christ suffered . Sect. 24. The Sick man's Bed. THE Sick-mans Bed burns , though upon Sardanapalus's Down , or the Roses of Smyndyrides , is , may be soft . Smyndirides a young man , famous for his Effeminacy , finding that the tender Feathers hurt his Skin , would needs try whether he could lie any softer upon a Bed of Roses , and yet that fragrant and soft Lodging was too hard for his delicate and tender Sides , because the Feathers had wheal'd his Skin the Night before . A Sick-man , though he lay upon Hare's-wool , or Partridge Feathers , would think he lay hard . But he is to be pardon'd , his Pains cause him to complain . But we can shew you Beds much more uneasie . Laurence the Martyr , had a beginning Gridiron for his Bed. After him Vincentius the Martyr , and many others . This was a hard and uneasie Bed indeed , yet Love made it soft and easie . The Persians formerly inflicted a most severe Punishment upon the Persians , which was called Scaphismus , ; for the Christian that was to be tormented , was layd upon his Back between two hollow pieces of Wood , with his Head , Hands and Feet out : For his Food , he had Honey and Milk , poured into his Mouth against his will. Thus in the Day-time he was exposed to the heat of the Sun , with his Eye-lids distended upward and downward . His Head , Hands and Feet were also at the same time anointed with Honey , which brought infinite swarms of Flies and Wasps to feed upon his bare Flesh , so that the Corruption extending to the enclosed parts , engendred Worms ; which together with the Flies and Wasps made a tedious . Banquet upon his miserable Carcase . And this Torment was the Martyr forced to endure , sometimes fifteen , sometimes seventeen , and sometimes more Days together . Consider this Bed , O Sick man , this miserable and tormenting Lodging of a suffering Martyr ; How gentle are thy Pains to his ! How soft is thy Bed to this ! How is thy Disease a matter of nothing to these Torments ! Be silent therefore , and preserve thy Patience . He that is a Companion of the Cross , shall be a Companion of Paradise . It was an excellent Saying of the blessed Salvianus ; To me it seems to be a kind of health , for a man to be only sometimes in health . Sect. 25. The Garden of Christ is the delight of a Sick-man . WHen Jesus had spoken these words , he went forth with his Disciples over the Brook Kedron , where was a Garden , into which he entred and his Disciples , John 18. v. 1. Enter this Garden , O Sick-man , all the Saints invite thee : Here shalt thou hear things to be admir'd , and see things more wonderful . In this Garden , Joy it self began to grow sad . My Soul is exceeding heavy , even to death , tarry ye here and watch . I beseech thee , let these words concern thee , O sick Man. Tarry here a while , and watch with thy Lord. The Spirit is ready , but the Flesh is frail . O Father , if thou wilt , remove this Cup from me , nevertheless , not my will , but thine be done . Yet the third time he reiterates this Prayer : Father if this Cup cannot pass from me unless I drink it , thy will be done . In these streights , O Christ , there is no Man living that can mitigate the least of thy pains : None that can supply thy place , that can give the least word of Consolation to thy Sorrows . Thy chiefest Friends forsake , thy Disciples more forward in their Tongues than Hearts , renounce thee ; a little before prepar'd to be bound and die with thee , anon seeking which way to save themselves by flight . Only thou alone , O Christ , watchest , prayest ; thou dost both labour and sweat . O happy Garden , be purpled by thy Lord , and studded as it were , with the starry drops of his Blood. Thou heardst those groans and sobs , those sighs intermix'd with Tears , those Prayers interrupted with deadly Moans ; privy to the Sorrows that overwhelmed Christ , to the Sleep , that seized his Disciples . Others talk of the Gardens of Adonis and Alcinous ; they were Trifles , wild Fields overgrown with Brambles , compared to thee . The Elysian Fields are nothing in respect of thy Dignity . Nor should I err , to say , thou wert a Paradise more happy than the first . O happy Earth , that drankest the Blood of thy Lord , on which before ne're fell so precious a Dew . But , Oh Earth , didst not thou blush to be prest with so Sacred a weight ; to be sprinkled with so noble a Liquor . Yes certainly , thou didst begin to blush , be-scarleted with that most precious Vermillion , when the new Gardener had watered thee with his Distilling Purple . From this Gardener let the sick Man learn to pray . In this Garden to gather Posies , is to join together several Acts of Patience . Sect. 26. Christ's Bed among the Olives . THere is no more effectual Comfort to a sick Man than that Bed of Christ in the Shades of Olivet . But Oh! 't is very hard and full of pain . Behold and attend . No sooner was Christ entered into the Garden , but he began to fear , look pale , be troubled , groan , display his sadness , confess his heaviness , betray his Anguish in his Countenance , to desire Companions in his watching and his prayers , often to go and return to and fro from his Company , yet no comfort or quiet could he find . And then behold again how he falls upon his Knees , how he intreats the wrathful Father , how he interrupts his words with sighs , and begs that the Cup may be removed , yet not desiring his own , but the will of the Father to be done . How he wiped off the trickling Sweat from his bloody Cheeks . In this Fatal Bed of Earth , O Spectacle to be bewailed of Men ! Even to be lamented by the Angels themselves . And his Sweat was like drops of Blood trickling down to the ground . Thus Christ wept and lamented with his whole Body ; the Tears and those bloody ones burst forth every where . Such haste did the Divine Love make to our Salvation , that by Bands seemed to him to be delayed , the Scourge and Pill●…r to be tardy , and the Thorns and Nails to tarry too long ; the very Cross it self seemed to be deferred . So God loved the World. O immense Love , for the fulfilling whereof , one Death was not enough , which before Death , caused Life it self to die ; so that the most Loving Jesus , was constrained to perish Limb by Limb , to consume Drop by Drop , and by the slow distilling of his Blood to breath out his Soul several ways : And yet he loved more , than he suffered ; and more he desired to endure , than Humane Nature was able to bear . Death seemed to him the slightest of his Punishments , nor was it enough for him to die once in Golgotha , unless he had died before in Gethseman . It had been a small thing for him to have expired between Thieves , had he not reaked before with bloody Sweat , to shew how he had been Scourged . O Christ ! As yet the Roman Executioner does not appear , the hooked Wyre does not yet tear thy Flesh. The great Nails are not yet driven through thy Hands and Feet , and yet already such plentiful Fountains of Blood flow from thee . What will become of thee to Morrow , when thy whole Body shall be but one Pool , one continued Wound ? To day only Rivers , to Morrow Seas of Blood will flow , and this little Bed among the Olives will seem soft in respect of that cruel and severe Lodging upon the Cross. In either of these , O my sick Friend , lay thy self down , and thou wilt presently feel ease from all thy pains . Thou wilt easily bear thy own , when thou considerest the Torments of thy Lord. Sect. 27. The Consent and Harmony of Humane with Divine Will. AS there is nothing more easie for the healthy , for the sick , or for dying persons to do , so there is nothing more profitable than to will what God will. This is to be practised Day and Night , Morning , Noon and Evening perpetually , constantly , by Sick and Healthy , and by all Men. Epictetus was a most wise Doctor in this , by the ba●…e Instructions of Nature . I think that better , saith he , what God will have done , than what I my self . I wait upon him as a Servant ; I desire what he desires ; I wish for what he wishes . Whatever his will is that is mine . And that he may shew the manner how , in all Humane Affairs the will of God is to be followed , adding this Moreover . Always , saith he , I chuse to will that which is done . For whatever is done ( sin excepted ) is done by the will of God. For which reason this most wise Philosopher admonishing every Man ; never require that those things which are done , should be done according to thy Disposal . But if thou art wise , be content that things are done as they are . He that accommodates himself to necessity is wise , and is privy to the Humane Mysteries . Epictetus discoursing more affirmatively of conforming the will of Man to the Divine Will ; I should desire , saith he , to be seized by death , employed in no other business than in curing my will , that being free from trouble and impediment I might say to God , Have I ever violated thy Precepts ? Have I misapplied the parts which thou gavest me ? Have I ever accused thee ? Have I ever found fault with thy Government ? I fell sick because it was thy will. Others fell sick but I willingly . It was thy will , I should be poor , I was content . I never was in command , because it was thy Will. I never for that reason covered or sought after Honour . Didst thou ever see me the sadder for this ? Did I ever approach thee with a Countenance chearful ? Prepared to obey whatever thou commandest . Wouldest thou have me abandon the Gaiety of Masks ? I am gon . And I return thee most hearty thanks that thou wilt be pleased to admit me to thy Enterludes , to behold thy Works , and understand thy manner and order of Government . Let such a Death as this seize upon me , either Thinking , VVriting or Reading . O Heavens ! How like a Christian , how like a Wise Man , how like a Divine Person ! What do we do , O Christians ? What shame possesses us if we blush not at these things ? We are Brute Beasts , yea , Stones and Rocks , if our Sences return not to us , upon this bright and resplendent Information of Nature . But let the Rebels to Divine Will hearken ; let them hear and answer to Epictetus , requiring from them nothing but what is iust . Shew me , saith he , any one who is sick and happy , in danger and happy ; that dies and is blessed . Shew me , saith he , a Mind that is of Gods Mind , one that never accuses God nor Men , finds fault with nothing that befalls him , who is in wrath with no Man , who envies no Man ; then shew me the person , who of a Man desires to become a God. Certainly it may be done by this Conjunction of wills . Therefore let not the sick person refuse to be wise with the same Epictetus : And set him say , Carry me , O God , and thy Divine Will , whither I am by thee appointed . For I will follow cheerfully . For if I obstinately and wickedly hang back , I shall be compelled to follow . Therefore if it be the will of God , let it be done . Therfore let us in all things , in Sickness , in Death , submit to the Will of God ; or let us confess our Antipathy and Aversion against all that is good and right : He desires to be wicked , who for the nonce refused to be good . Sect. 28. Dèspair to be prevented . THere is nothing more dangerous than despair ; nor can the Enemy of Salvation find out any thing worse for Man. For all other things are mitigated by their own Cures . This is the chiefest and the last of Mischiefs , so that when it oppresses the Departing Soul , there is no room for any remedy . Therefore is it always , especially in the end , more vehemently to be withstood , because it then presses on with greater force , and there is no delaying such Councils as are fit to be taken for thy Salvation . The neglect of the last Hour is altogether irreparable . He shall never rise again , whose fall is deadly there . Therefore at length awake , O sick Man ; 't is better never wake till the Evening . What is ill delayed , is worse omitted . Lift up thy Eyes to Heaven ; the Breast of thy Crucified Lord is always open , his Embraces always expanded ; his Wounds always prepared to health . Neither is there any necessity of long Prayers . Repent that thou hast been in an Error , and thy desire possibly is granted Say from thy Heart , I have sinned . Thou maist hope God is propitious to thee . Promise amendment ; and thou maist obtain pardon . There is no sin of Man so great , but the Mercy of God is above it . Hope for this ; Hope maketh not ash●…med . The Lord is loving unto evert Man ; and his Mercy is over all his Works . Here the Lord himself . Is my hand shortened , that it might not help ? or have I not power to deliver ? But we are for the most part altogether deceived : Fervent in sin ; after sin committed , cold . We exult in sin , despair when we remember our sins . Many sin out of hopes of pardon . Both bad , but this latter far worse . Therefore cast away that fatal burthen of sin : There is one , who being sought to , will take it from thy Shoulders , who has taken greater burthens from others ; to whom there is nothing hard or difficult . Only do thou make no delay . And though there be no excuse for a slothful delay ; yet a late amendment is not without commendation . It is better to repent late than never . Therefore take to thy self Courage and Breath ; a few Tears will extinguish the Flames of Hell. An humble and a contrite Heart God will not despise . Sect. 29. The hope of better Life mitigates our Miseries . VVIth Seneca , I demand of thee , O my sick Friend , why dost thou wonder at thy Miseries ? Thou art Born therefore , that thou shouldst lose , that thou shouldst perish , that thou shouldst hope , that thou shouldst fear , that thou shouldst disquiet others and thy self too , that thou shouldst fear and wish for death , and which is more , that thou shouldst never know thy condition , nor when thou wert safe . Besides that every thing of future is uncertain , only that we are certain to decay for the worse ; the Journey to Heaven is more easie , when we have dismissed our Thoughts from worldly Conversation . For so they become lighter and freer from Dregs . Great Genius's never covet a long stay in the Body , they long to be gone ; they hardly brook these narrow , they desire to wander through sublimity , and take a prospect from above of things below . Therefore it is that Plato cries out , The Soul of a wise Man always leans towards Death . This it desires , this it meditates upon , covetous of higher Objects . And how clear is that of Plato , concerning a better Life ? He , saith he , that spends his Life in the study of Wisdom , seems to be the person who will die with confidence , full of good hope , that he shall obtain great rewards , if he die . This the Ancients saw in the dark ; and thou canst not see it by the light of the Sun. What then , my sick Friend , do the things of the Earth trouble thee ? Shortly thou shalt inhabit Heaven . Thither aspire . and whatever miseries thou feelest , thou wilt feel them the less . Sect. 30. True Hope is a Blessed Life : I Do not for this make use of either Poets or Philosophers . 'T is a serious thing . I will drink to thee out of the Fountain of Divine Eloquence . Therefore lay aside thy sadness , and with a certain hope , say with the Doctor of the World , I know whom I have believed , and I am perswaded that he is able to keep that which I have committed to him against that day . Wherefore art thou afraid , O Man , of short hope ? hear the Son of Syras , Who feareth the Lord , standeth in awe of no Man , and is not afraid , for the Lord is his hope and strength . Blessed is the Soul of him that feareth the Lord ; in whom putteth he his trust , and who is his strength ? The Eyes of the Lord have respect unt●… them that love him , he is their mighty protection and strong ground , a defence for the health , a refuge for the hot of noon day , a succour for stumbling , and a help for falling . He setteth up the Soul , and lightneth the Eyes ; he giveth health , life , and blessing . The Kingly Prophet how C●…uragious is he . how undaunted , having a prospect of his own Funeral . I will lay me down in peace , and take my rest ; for it is thou Lord only that makest me dwell in safety . What that safety is , he expresses in another place . For thou hast been my hope , and a strong Tower for me against the Enemy . I will dwell in thy Tabernacle for ever ; and my trust shall be under the covering of thy wings . But thou wile say , my Impatience makes me hope ill : Here I will help thee again : Cry with David , Thou art my hope , even from my youth . Frequently this King cry'd out . God is my Salvation , God is my Hope ; and also exhorts others to do the same : Trust in him , O ye people , pour out your hearts before him . Wherefore dost thou not follow him that goes crying so loudly before thee ? Say therefore from thy Soul , O think upon thy Servant according to thy word , wherein thou hast caused me to put my trust : The same is my Comfort in my Trouble . And with Jeremy the Prophet . I nevertheless obediently followed thee as a Shepherd , and have not taken this Office upon me uncalled . Thou knowest it well . Be not thou terrible unto me , O Lord. For thou art he in whom I hope , when I am in peril . Hear him in another place . Leave off from weeping and crying , with-hold thine Eyes from Tears , for thy labour shall be rewarded , &c. Job is most confident in this . Though he slay me I will trust in him . The same he utters upon the brink of Death . After darkness I hope for light . Was there ever , saith the Son of Syrach , any one confounded that put his trust in the Lord ? Whoever continued in his fear and was forsaken ? Or whoever did he despise that called faithfully upon him ? For God is Gracious and Merciful . He forgiveth sins in the time of Trouble , and is a defender of all that seek him in the Truth . And Hosea , Therefore hope still in thy God ; for , whoever put their trust in God , are not overcome ; Besides That the Lord is good unto them that put their trust in him , and to the Soul that seeketh after him . The good Man with stilness and patience expecteth the health of the Lord. Truly , saith Nahum , the Lord is Gracious , and a strong hold in the day of Tribulation , and knoweth them that trust in him . And we also know , saith St. John , that when he shall appear we shall be like him , for we shall see him as he is . And every Man that has this hope in him , purgeth himself , even as he is also pure . Hope therefore most firmly in the Goodness of God , and thou shalt walk before the Lord in the Land of the Living . Sect. 31. Tranquility proceeds from true Hope . TUrn again , O my Soul into thy rest , for the Lord hath rewarded thee . Art thou wearied with so many sorts of Labour ; behold , the Lord is at hand , and he will put an end to all thy Labours . The beginning of thy rest is Sickness and Death . Cease therefore , O my Soul , to be willing to be miserable , and to consume thy self with so much turmoiling . Painful Beginnings thou wilt say . 'T is very true . But thou knowst that no days are less quiet than those that are next to rest . No days less Holidays than those that precede Festivals . So it is with thee . But thy rest shall be Eternal . The preparation tires thee , shortly the Paschal without end shall follow . Go to then , and expend a little Labour and Grief . By and by thou shalt behold the Gate , not that which leads out of this Life ; but that which leads to Eternity . Then hadst thou but begun to labour , it would prove sufficient , if he for whom thou labourest think it so . Therefore , O my Soul , dismiss vain things to vain people , and turn thee to the Lord who hath rewarded thee . His Mercies toward thee hath been innumerable ; thou maist sooner number the Sand of the Sea than them ; by which he designs to open thee the way to Heaven . Bernardus Clarevallensis recommended this particularly to his Friends , to cast the Anchor of their hope in the safe Bay of Divine Mercy . Therefore let that Verse of the Psalmist . In thee , O Lord. have I put my trust , let me never be put to confusion . Sect. 32. Comfort in Pain . THen should I have some comfort , yea I would desire him in my pain that he would not spare , for I will not deny the words of the Holy One. With this Comfort therefore while my pains do burn me , I will warm my Zeal , and recollect my Courage , when the Excess of my Torments shall bring me certain hope of Death . For I know that while the pains as it were of Childbirth Crucifie me , the Rest and Tranquility of another Life is preparing for me ; and that the Mercy of God shines over me , either inflicting Death , or defending my Life . Therefore let not God be delayed through any commiseration of me . For if I die , I shall escape free and secure from my Sins , nor shall I ever any more resist the will of God , as one that has left this Life , and the Inconstancy of Mortals . Yet I am very much afraid of my weakness , left I should faint in the right road , and in my holy purpose . Seeing then that hitherto , through the Mercy and Grace of God , I have remained stedfast in the truth , I would not depart from the Innocency of my Life , though I have a firm hope , that it will never be that I shall contradict the will of God , but rather that I may be always able to attend and wait upon it : Which when God shall be pleased to fulfil in me , I am so far from praying against it , that I shall rather esteem it as a great favour . For when I ought to endeavour to be holy , there is nothing which I can receive at the hands of the most holy and pure of Spirits , God , that can be harmful , if not rather profitable for me . Come then pains and exercise my patience , as God has given ye leave . To begin to die , and not to be in pain , scarce happens to any Man. Through pains we pass to Death . That is the high road . A little while we must be in pain , that we may not be in pain to Eternity . Sect. 33. Patience mitigates all pains . PAin is a sharp , cruel , horrid , sad , bitter thing , contrary to Nature , hateful to the Sences , yet which by the assistance of our Age may be mitigated , or else little or nothing felt . He that in this Combat unwillingly turns his Back , but makes a resistance cordially and with all his might , is always Superior , always gets the Victory . Why , O Clay , dost thou murmur against the Potter ? He designed from Eternity one Vessel for Honour , another for Dishonour , another for another use , yet all Brittle and Mortal . Wherefore then dost thou repine ? Complaints and Repinings are but an addition and increase of the Distemper . For nothing so much exasperates the heat of a Wound , as the impatience of enduring the pain . All repining turns to its own Torment . Thus while the wild Beast moves the snare he is taken . Thus while the affrighted Birds disorder the Lime-twig , they hang by the Feathers . There is no Yoke so strait that does not less hurt him that bears it willingly than him that resists . There is but one mitigation of terrible pains , which is to suffer , and submit to necessity . Wherefore then dost thou add a Disease of mind to sickness of Body ? Making thy self more miserable by murmuring , and provoking him the more thereby , who beholds the Sufferings of Men from above , and considers their Patience , with a design to reward it . But the sick Man objects ; thou canst not make me not to feel what I feel . My tender sick Friend , if no where else , at least suffer patience to inhabit in thy Ears . I do not deny pain to be pain , but I say it may be lessened by patience . Which if it take not away all sence of pain , yet it gives thee the Victory over pain , while thou hast strength to endure it manfully . Therefore the Mind is to be roused up , to be armed and embattelled against its Enemies . An unprepared and impatient mind is dejected at the least Misfortunes ; like a Coward , that upon the sight of the Enemy throws away his Arms and flies ; thus the thought of pain Exanimates a sluggish mind , which had it held but out the Buckler of Patience had proved a Victor over pain . Patience not only augments the Courage of the Mind , but mitigates the sharpness of the pain . So that if it be never so violent , however begin then to hope : Excess of pain promises an end . For extremity of Grief is the beginning of Joy. This is the Law of Contraries ; the one arises from the conclusion of the other . But are we not ashamed that so many Christian Boys and Girls have joyfully endured what we Men could not bear without weeping and complaints ? Why tremblest thou ? Resume thy Courage ; hope in God , the end is at hand . The pains are terrible but short . And it is a Noble thing for a true Christian , neither to give way to pleasure nor to pain . Sect. 34. An Example of Patience in a Beggar . BEhold , I beseech thee , lying at the Pool of Bethesda , a Beggar ; a Beggar do I say ? Yea a diseased Beggar . Alas , Poverty it self is a disease long and tedious enough . If pain of the Body attend it , the evil is redoubled , which cannot be endured but by a double portion of patience , as in this Paralytic . He was so indigent that no body would help him into the troubled Waters . No body would so much as compassionate his Poverty . Ah. What a hard case it is to be at the same time , both poor and sick ? This Mans Disease was not of a Months or a Years standing . He had lost the u●…e of his Limbs Thirty and Eight years ; a breathing Carkass , a Funeral before Death , and buried while he yet lived . Sick people think a Day a Month , a Month a Year , a Year an Age : How many Ages could this Man but think so many Years ? Yet behold his patience , he lost not his meekness of Mind . Neither in this desperate Sickness had he wasted all his hope and patience . He envied no body , he repined at no body , he reproaches no body . He accuses no Man , condemns no Man ; wishes no Man his ill Fate . Neither does Curse himself , nor the day of his Birth ; nor blame Fortune , nor his Parents ; much less does he murmur against God , complain of Heavens Cruelty , or stand upon his own Innocency ; nor does he chide the slowness of Death . Nor does he prepare to make himself away ; but patiently expects help , and still hopes ; nor is he importunate with Christ , contentedly satisfied that he had only not concealed his Miseries from his Saviour . Thou , who art sick , canst thou imitate this poor Man ? Certainly thou oughtest , or else thou canst not hope for Heaven . Sect. 35. A Type of Patience in a Great Prince . THou maist complain that either still Saints , or vulgar and mean people are propounded as Examples of patience . Why then , O Man , canst thou not imitate Christ upon the Cross ? St. Lawrence upon the Gridiron ? Imitate Lazarus waiting for the scraps . Imitate Alexius in the narrow Dungeon , and there ending his Life . But there are State Examples . Certainly , there are not wanting Examples for thee to follow . Behold great Princes , who but few years ago , so took care of their Bodies , as not to neglect the health of their Souls . Bishop Daniel , when complaints were brought him , that the wild Beasts spoiled the Corn. 'T is well , said he , I will soon remedy this Disease , I had rather want all sorts of Venison , than that my Subjects should be endamaged thereby . Where are now those complaining sick people ? so indulgent to themselves , who , when every thing falls not out according to their desire , fret and fume like Madmen . Let us imitate the Purple , if we refuse to imitate the Beggars Raggs : Let us imitate Princes and Captains upon the Bed of sickness . 'T is the sign of a sluggish Souldier , when neither the Example of his Comrade , nor his Captain will move him . Sect. 36. An Example of Patience in a most Potent King. NO good Man ought to be afraid of the Torments of the Body , no , not of Death it self . Why should he either fear one or t'other , who is conscious to himself , that a Man ought not to fear any thing but death ? Philip the Second , King of Spain , a great Example to Posterity , contested with so violent a Disease , that all the worst of Diseases , seemed to have conspired against him in one . No part of his Body was free from pain . Thou wouldst have said this Prince and greatest of Kings might have been called , The Ballance of Calamity , and the Tabernacle of Sickness . The chief Diseases that afflicted him were , 1. The Gout . 2. Ulcers in his Hands and Feet . 3. An Aposthume in the Knee and right Muscle . 4. A continual Fever . 5. The Dropsie , and perpetual Drowth . 6. A Tertian Ague . 7. A Dysentery . 8. Want of Sleep . 9. He could not be any way turned in his Bed. One of these Diseases had been torment enough . But he with the same generous Mind as when he was well , and with a Christian patience sustained the violence of all these Diseases ; so much the more sound and lively in Mind , by how much he was the weaker in Body . A most Illustrious Example of Christian Patience . This Philip had learnt from Job that great Prince in the Land of Uz , whom the loss of so many Flocks , so much Wealth , so many Children could not move from his Patience . Naked his nakedness delighted him , and miserable his miseries . Naked he came into the World , and naked he should go forth , was his Song , praising God for his Calamities as for his Benefits . The Lord giveth and the Lord taketh away , let the Name of the Lord be blessed . Corruption he embraced as his Sister , and the heaps of Worms as his Brother . Whence this Brazen Wall , this threefold Fortitude , encompassing a Breast so surrounded with misery . Because he knew himself guilty of no evil , no sins affrighted him . The Devil had taken his Kingdom of Riches from him , but he could not deprive him of his Empire over a patient and upright Mind . Dost thou expect one more potent than Job ? Attend then , for it requires Attention . Sect. 37. A Specimen Pattern , Mirror of Patience , a most absolute Example , even Christ the Lord. O All you , that pass by the way , bebold and see if there be any sorrows like mine . Thus Christ calls to thee from the Cross. Thou passest by this Road of Calvary , when thou art in Distress . But thou dost only pass by , because thy pains , whatever they are , were nothing to this Sea of Grief ; they were but Resemblances of Sorrow . His Pain , when Crucified , was real Pain , in whom there was no Part free from Pain . His Bones , his Nerves , his Veins , whatever scaped the Scourge and Thornes , tormented by the extending Engines . Nor is there any that dares afford the least Word to asswage these unspeakable Torments . His weeping Friends , ( and how many of them ? ) Avail nothing , his Fugitive Disciples leave him ; his insulting Enemies torment him , and whom they pierced with Nailes , before , now they Stab with Ignominious Reproaches and Revilings . The Father himself forsakes the Son in Torments . No Comfort to his Soul , in all this extremity of Anguish . Yet , in the midst of all these Miseries , he never complained , never repined , never made any evil Imprecation , nay , he implored the Pardon of all . He gave as many Documents of Patience , as he received VVounds and Injuries . Behold now and see , if thy Grief be like the Grief of thy Lord , and Saviour . Thou dost not love Christ , if thou resusest to suffer . Sect. 39. Patience is the compleat Armour of a Sick Person . DEmosthenes being asked , What he thought most Essential to Eloquence ? Answered , Action . Being demanded what next ? He replied , Action . Being asked a Third time , he still answered Action . Should it be asked , what is most necessary for a sick Person ? He answers best , that answers Patience . If again , VVhat is most profitable for a Christian , as before , Patience . Should it be a third time asked , VVhat is most becoming in Sickness ; the same reply serves again , Patience . Single Patience claims all these three Advantages . To one and the same Patience , first , second and third Lawrel are to be yielded as of right . This we may believe out of Divine VVrit . Posses●… 〈◊〉 selves by your Patierce . No otherwise St. P●… For ye have need of Patience , that after you have done the VVill of God , ye might re●… the Promise . VVhat wouldst thou have , O 〈◊〉 Man ? seeing that through much Tribulation we must enter into the Kingdom of Heaven . VVhere thou art prickt , there grows the Rose that crowns thee . Truth it self proclaims , whosoever doth not bear the Cross , and come after me , cannot be my Disciple . Therefore take the Counsel of S. Austin , and suffer what thou art not willing to suffer , that thou mayst obtain what thou wouldst willingly have . Solomon also presses this home . My Son , refuse not the chastning of the Lord , neither fai●…s thou , when thou art corrected of him : For whom the Lord loveth , him he chasteneth ; and yet delighteth in him , even as a Father in his own Son. Believe the same thing said to thy Tutelar Angel , as was said to Tobias . Because thou wast accept , and beloved of God , it was necessary that Temptation should try thee . But this every one is certain of , that VVorships thee , O God ; That if his Life be in trying , it shall be crowned ; and if it be in Trouble , that God shall deliver him , and if his Life be in chastening , that he shall have leave to come to thy Majesty . For thou hast no Pleasure in our Damnation ; after a storm , thou mayest have the weather fair and still ; and after weeping and heaviness , thou givest great joy . Thy Name , O God of Israel , be praised for ever . Therefore , blessed are ye that weep , for ye shall laugh . The Potters Vessels are tried by the Furnace , and Just Men by the Temptation of Affliction . Therefore , composed to all Patience , let the Sick Man say , I will bear the Wrath of the Lord , for I have offended him , till he sit in Judgment upon my Cause , and se●… that I have right . Then will he bring me forth to the Light , and I shall see his Righteousness . If that Heavenly VVrath be too terrible that Pur●…es . How severe is that which Damns . This no Patience can move , the other , but a moderate suffering will bend . VVherefore , O my Sick Friend , compose thy self to all sorts of Patience . Patience is necessary for thee above all things ; perhaps the Meat does not Relish : this is common with sick People . Thy Sleeps , Are they short and interrupted ? Patience . The Sick never Sleep so sound as the Healthy . Thy Pains , Do they afflict thee ? Be Patient . That 's the property of the Disease . That 's the thing which is called Sickness . Perhaps thy Attendance displeases thee . Be Patient ; 't is a hard matter to please the Sick. Perhaps thou wantest Friends to comfort thee . Be Patient , Christ thy Lord is the best Comforter . The Elector of Brander burg came to Visit Charles the Fifth , being Sick of the Gout , and advised him to make use of his Physitians . To whom Charles replied , the best Remedy , in this Disease , is Patience : The compleat Armour of a Sick Man , is Patience ; being so guarded , he need fear neither Sickness , Pain , nor Death : He is proof against the blows of his Enemies , and shall certainly overcome ; for Patience overcome all things . Sect. 40. We must go at last , we are but Guests . OUR Life is like an Inn. We live in a strange House , by Sufferance . We are no sooner entred in , but we are sent packing again : As the Remembrance of a Stranger , that tarrieth but one day , and then departeth . We are all Strangers , saith St. Austin . He is a Christian that knows himself to be a Pilgrim in his own House , and in his Country . Our Country is above , there we shall not be Strangers . Here every one in his own House is a Stranger . If he were no Stranger , he were not to depart ; but he must depart , therefore , he is a Stranger ; but he leaves his House to his Children . Thy Father made room for thee , and thou must make room for thy Children . Since we are thus transitory , let us do something that may not be transitory ; that when we come thither , whither we are to go , we may find our good Works there . Therefore , since we are but Guests , let us not refuse to go ; there is no more comfortable Journey to a Pilgrim , than to return into his own Country . Sect. 41. There is a certain limit of Life . THE Number of his Months are known unto thee , saith Job , Thou hast appointed him his Bounds , which he cannot go beyond . What dost thou labour , what dost thou toyl for , O Man ? Thy days are numbred in thee . Call the Physitians of the World about thee , Podalyrius , Plachaon , Aescalapius , Hippocrates , Gallen , they cannot all add one hour to thy Life , beyond what God has appointed . Thou mayst drink Medicines , swallow Gold and Pearles , to prolong thy Life ; yet thou canst not extend the Bounds , which thou art not to go beyond . Be as cautious as thou wilt ; decline all the dangers of Life ; take Remedies betimes , thou canst not increase the number of thy Months , which God hath determined : Wish , Vow , Pray ; it signifies nothing : The Limits of thy Life are set , and thou canst not go beyond them , do what thou canst . Thou believest the Sands of the Sea to be Numberless , yet , he has the number of those , who had the number of thy Years , Months , Days , Hours , and Moments , from all Eternity . What ever thy Art or Industry may promise thee , they cannot add one Minute to thy Life . Feed plentifully upon Dainties ; drink the choice of Wine ; exercise no more than Health requires ; take thy full rest , yet thou art Mortal ; and when thou art come to the Goal of thy Life , bid the World adieu ; prepare to give an account , the Tribunal calls thee . There is no delay , no respit , no prolonging ; go we must . There is an account to be given , and therefore make no Excuses . This was not concealed from Seneca ; No Man , saith he , dies too soon , in whose power it was not to live any longer than he lived . Every one has his bounds set , which will ever remain where-ever they are set ; neither can Art or Favour remove them . Though a hundred Physitians , five hundred Friends , a thousand Kindred surround thy Bed , none of them can help thee ; there is but one , and that is God alone , that can help thee . Thou losest Eternity , if at the moment of thy Death , thou forsakest God : Or if upon thy Departure , before thou dost not return , and art not received into Favour . The last moment of thy Life pronounces Sentence upon the●… ; as thou Diest , and Fallest , so shalt thou Rise . Ah! begin to be Wise , and to Live to God. Whatever Employment or Business thou takest in hand , remember Eternity . Sect. 42. The first small Objection of the Sick. I Could easily Comfort my self , when I was sound and well ; I made nothing to ●…desie absent Evils . But now , Eneas in his glittering Steel . Cannot support the tedious pains I feel . Alas , I said one thing while I stood firm ; but now I feel another thing , now I lie thrown upon my B●…d . Abundance of Men contemn Death , but 't is when they think themselves beyond the reach of his Dart ; but when a Man comes once to be penned up in the wrestling place with Death , he begins then to dread the Enemy whom he despised . What sayst thou , my sick Friend ? Why dost thou complain against thy self ? Why dost thou change thy former good Resolutions ? As if it were the part of a Wrestler to brag and boast out of the hearing of his Enemy , but when he comes into the wrestling Place , to sink and grow saint-hearted . Stand my Friend , and hear : Thou hast overcome , if thou art willing to overcome , and canst keep thy self from Despair . Behold Christ , not only the Spectator of the Combat but the Assistant , and He that with his own hands reaches thee all the Weapo●…s thou art to make use of . But perhaps they are not fit for thee , no more than Sau●…'s Armour for David . Dost thou refuse the Scourges , the Thornes , the Cross ? Take the shield of Patience , that will cover thee , and keep thee safe ; the rest commit to God. Thou knowest that of Abraham to his Son , God will provide . Another Objection . Behold I dye , that might have liv'd longer ; certainly thou could'st not , for if thou could'st , most certainly thou would'st . But thou would'st have said this , I desired so to do , or I hoped so to do . And in that I believe thee , as all men are Covetous of life , I have liv'd but a little while , thou criest . Q What if thou hadst liv'd longer , wouldst not thou have made the same complaint ? All the spaces of Life are unequal and uncertain , yet all short . Some perhaps have liv'd Fourscore Years . What has he now more than he that liv'd but Eight ? unless we accompt Cares , Troubles , Pains , Vexations , and Sins for Advantages : Or what would he have had more , had he liv'd Eight Hundred ? Unless thou reckon the Vertues of the Person , and not his Years . What were the Nine Hundred Ninety Nine Years of Methuselah ? but a Vapour that appeareth but a little ? Let us live never so long . ●…we shall say we have lived but a little while . If then we are so willing to Live , let us seek that Life which will be perpetual , which though it be not here to be found , yet is here to be sought : But I die ( sayst thou ) when I intended to do good . There are some that are always intending to do good , but can never find the way to begin . Thou I believe art one of those . But if thou once beginst to do well , never doubt , though thou dost not compleat thy Work ; but that the insailible valuer of all things , will deduct nothing from thee ; the reward shall be entire , not only of thy Deeds , but Intentions . He of good Courage , the direct and short way to reward is to die . Sect. 45. Against other Complaints of the Sick. THE Complaints of the Sick are almost innumerable , they can hardly speak without murmuring : How often do we hear them cry out , Oh miserable me ! Oh afflicted me ! Oh who so overwhelm'd in Pain as I am . But they that more narrowly examine the business , will change their Notes , and cry , 'T is well , 't is very well , 't is Gods pleasure : O happy , O blessed me , corrected not by a Tyrant , but by a Father ; God be praised ; Glory be to God. Heaven reward all my Benefactors . This is that , my sick Friend , that becomes thee , and behoves thee . Seneca admonishing the same thing ; Do not , saith he , make thy miseries more grievous to thy self than they are . Complaints of past Griefs are idle , and these common Sayings ; Never had any man such a time on 't : What Torments , what Miseries did I feel ! No body thought I would ever have recovered ; and the like . They may be true , but they are past ; what signifies it to remember past Troubles , and to be miserable , because thou wert so . Therefore lay aside two things , the Fear of what is to come and the Remembrance of past Sorrows . Wherefore then dost thou complain in vain , and fester thy Wounds with the Nails of Impatience ? I am miserable thou sayst . Rather blessed Humanity is in a good Condition , in regard no man is miserable , but through his own fault . Blessed is the Man whom God chasteneth , for whom he loves he chastiseth . He maketh a Wound , and he healeth ; he wounds , and his hand maketh whole again . Knowest thou not , that the Wound which the Chirurgeon makes is the beginning of the Cure. Do thou therefore nor mind the Wound , but the hand of him that wounds , and thou wilt confess thy self to be much more in health , than when thou wert at the best . But sayst thou , I feel a most vehement pain ; No question , if thou endurest it effeminately . But as the Enemy makes the greatest slaughter upon them that flie , so is all pain more heavy to him that succombs under it . But the Torture is intolerable . It is not for the stout to endure slight Pains . Think upon so many hundreds of Couragious Martyrs . Seneca relates , That there was a certain person , who while the Veins of his Legs were cutting , read in a Book all the while . But sayst thou , My Disease will let me do nothing . How , nothing ? Alas it is thy Body that is only infirm and sick , not thy Mind . Therefore if thou beest a Racer , thy Feet are only bound , if a Smith , or other Handicrafts-man , thy hands are not at liberty . But if thy Mind fail thee not , thou mayst hear , thou mayst learn , thou mayst remember , though sick . What more dost thou believe , thou dost nothing if thou art temperate in sickness ? If thou shewest that thy Disease may be overcome , at least endur'd ? There is room for Courage in the Bed of Sickness . Thou hast business enough ; strive with thy Disease , and thou hast done enough . Sect. 46. The Sick-man to himself , against himself . WHat do I do ? Must I thus die before I am gray ? We are all in this Errour , that we think none fit for Death but the Aged , when Infancy and Youth also go . An immaculate Life is an old Age , and the most lovely Age of all , is an honest Life . It is better that the Intellectuals of Men , than their Heads should be gray . He is wealthy in the endowments of old Age , who worships God , leadsa prudent life , and lives well , It is more noble to be aged in Vertue , than by the gift of Time. But there is that coverousness of Life , that when we come to die , though never so decrepid , we think our selves all to be young men . But why dost thou number thy few days ? God hath wrote down thy time of living in the Tables of his Providence . In the other World there are not that accuse God because he did not spare them a longer Life , but because he lived no better . Therefore do thou mind that , and remember Eternity . It is no loss to lose a point of Time , and gain Immortality . Most generously said the Macedonian King , I measure my self , said he , not by the Span of my Life , but by the Scene of Perpituity . Do thou measure thy self so , not by the end of thy Years , but by Eternity that has no end . Sect. 47. The Patient Man to God. MY God , the desire of my Heart 〈◊〉 I a most miserable Creature , a most vile Worm , lie here ty'd to my Bed , without the use of Hands or Feet , an idle , sloathful , benumb'd , unprofitabe Servant , a burden to the Earth , enduring nothing for thy sake : Yet I desire , O God , I desire to labour for thy sake , to suffer Heat , Cold , Weariness , Affliction , Anguish , nay , Torments for thy sake . This the blessed Dominie taught me , who being oppressed with violent Pains , and advised by his Friend to desire of God , to deal more mildly with him , made this answer , If I did not believe thee to speak out of Ignorance , I would not endure thy sight . And then throwing himself upon the bare Ground , I give thee thanks . said he , my most kind Lord , for these Miseries which thou hast sent me to endure . Encrease my Pains , multiply my Torments , send me a hundred Infirmities , for I know thou wilt send me Patience with all . Can I say more than this ? It is too little that I suffer , O God , add still more and more to my Pains . I have deserved more severe Chastisement than thou inflictest upon me , O my most merciful God. Spare me not , Lord , burn , cut and tear my Flesh , so thou grant me Eternity . Had I a hundred Bodies , I would endure a hundred Crucifyings , so I might please thee . and be reckon'd in the number of thine , O most merciful Father . Thy will bedone , Lord , with me , for I know how easie it is to serve thee , who equally rewardest both the Deed , and the reallity of Intention . I am by thee composed to rest , O King of Goodness ; but the Night is coming werein I can work no longer . Yet though my Sickness has taken from me the pain of working , it has not taken from me the Will nor the Desire . I am willing , Lord , I am willing , and while any Breath remains in me , I am prepared to suffer what thousands of thy Servants at this time suffer for love of thee . I am willing to suffer Contempt , Reproaches , and false Accusations for thee , Stripes and Scourges for thy sake , and to die a thousand Deaths for thee . If my strength fail , whither I cannot creep with my Hands and Feet , thi her my Desires shall flie , and convince thee of the readiness of my Will and Affection . But will these eager Desires open the Gate of Heaven to me ? Should I actually perform all these good Intentions , and suffer what the most devout of men have suffered for thy sake , shall I be worthy of the sight of God ? I know for all this , I am unworthy . How then shall I make my way to Heaven ? O Infinite Goodness , if thou hast not Compassion upon me , I am forlorn . There is but one Sanctuary , one Refuge from this just Indignation : Thy Mercy , Lord , that is a vast and immense Ocean . Into this Ocean , into this Gulph I throw my self headlong , out of a certain hope that in those Waters I shall be safe from the Flames of Hell. I cry out therefore with David : Have mercy on me , O God , according to thy mercy . According to the multitude of thy mercies , blot out my iniquity . But in the utmost of my Extremities , in the last hour of my Life , when my Soul is departing out of this Tabernacle , let all my Sighs and Gaspings repeat this wholesom Prayer . Have mercy on me , O God , according to thy Infinite mercy . Sect. 48. The sick Patient Covenants with God. THat great and almost the last Ornament of the African Church , Fulgentius , conspicuous for his Learning and Sanctimony , seventy days before his Death continually cried out , Lord , give me first Patience , then Pardon . This the holy man used as a Buckler against the violence of his Sickness . Yea , the more vehemently his Grief assail'd him the more vehemently he cried out , Patience , Lord , patience . A●…e , that Pardon . This is a most sweet way of Covenanting with God , neither to desire Wages before Labour , nor Triumph before Victory , nor to shake off the Yoak of Death without Pain . Thus as Death is a Punishment to the Wicked , so to the Righteous it is a Bridge and entry that leads to Eternity . So true it is that Death commands the unwilling , but serves and obeys the Willing . Sect. 49. Thanks be to God , should be the continual Song of the sick Patient . SAint Cyprian , when he heard Galerias the Proconsuls Sentence read to him , It is our pleasure that Thuscius Cyprianus die by the Sword ; gave no other Answer , but Thanks be to God. Saint Laurence Roasted upon a Gridiron , cried out , Thanks be to God. Euplius the Martyr who was Beheaded with the Gospel hanging about his Neck , often repeated these words , God be thanked . Truly said Saint Augustin , What better thing can we bear in our Minds , or utter with our Lips , or express with our Pens , than Thanks be to God! Nothing can be more quickly said , more gladly heard , nor more acceptably understood , than Thanks be to God , who has endued thee with so much Faith. In Adversity , saith Saint Chrysostom , the Wicked curse , the Christians give thanks . When we please God , we shame the Devil . For at the same time thou givest Thanks , God eases thy Pain , and the Devil departs . There is nothing more holy than the Tongue which in Adversity Gives God ●…hanks . Tertullian , commending Job , That good man , said he , upon the rec●…it of all his bad ●…idings , still used no other expression , but Thanks be to God. John Avila , the most skilful Teacher of the Inward man , was wont to say , That in Calamities and Afflictions , one Thanks be to God was worth more , than six thousand in prosperity and health . For in Prosperity to give Thanks , is common to all men , but in Adversity particular to the Righteous . Therefore , O my sick Friend , so frame thy Mind and Tongue , that the worse it is with thee , the more readily thou mayst say , Thanks be to God. Then shalt thou be said to imitate thy Crucified Lord , when thou shalt have the Courage in the midst of thy Sorrows , to say , Let Troubles vex me , Grief torment me , Want Oppress me , Thanks be to God. Let my Pains rage , my Torments multiply , Thanks be to God. These Ejaculations penetrate Heaven . This is Musick most pleasing to God. To this St. Paul exhorts us , In all things give thanks , in Sickness , in Health , in Want , in Plenty , in Adversity , in Prosperity : In all things give thanks . For many times Sickness , Want , a comfortless Condition , loss of Dignities , are a greater benefit of God , then of all things flowing according to thy wish . In no pains , at no time let the Sick-person think it a burthen for the Sick-person to cry , Thanks be to God. So much the more noble is thy Patience , so much more graceful thy Giving of thanks , by how the more vehement thy Disease and Pains are . Sect. 50. The true Confidence of a Sick-man in God. TO Die is a serious business . And we may well demand of the Patient , Wilt thou commit thy self to the Cast of Eternity ? Thou art going a long a●…d unknown Journey ; and whither wouldst thou ? To this the sick Patient does best to answer , that does not murmur ; I am grived , I am compelled : But rather replies with a chearful Mind , willingly , freely , I resign my Spirit to God. Thus I commit my sef to Eternity . Thus glady to God. Let the Healthy be of this mind , of the number of which , rightly said one , I have already begun to die ; now I die , I waste and am consumed , now I travel to Eternity : And because the Mercy of God knows no end , therefore I travel undauntedly . In the , O Lord , I have put my trust ; Let me never be put to confusion . And though the Sacred Scriptures afford me a thousand Instances , I will not despise the Light of Reason , which enlightned the wise Roman . For what the ancient Heathen thought of Death , and our passage from Death into Eternity , he thus teaches us : When that Day shall come which shall seperate this mixture of Divine and Humane . I will leave this Body where I found it , and return my self to God : Nor am I now without him , though detained by this Ponderosity of Earth . These delays of Mortal Age , are but a Prelude to a better and a longer Life . As we are Nine Months in the Mothers Womb , before we are sent forth into this Place ; so by that space of time between our Infancy and old Age , we are prepared for another Birth of Nature . Another Original attends us , another Condition of Life . That Interval fits us to brook the Brightness of Heaven ; therefore let us undauntedly expect that p●…remptory Hour , not the last to the Soul , but to the Body ▪ That Day which thou art afraid of as thy last , is the Birth-day of thy Etrnity . These Thoughts will su●…er nothing abject , nothing sordid to reside in thy Mind . These Thoughts command us to approve our selves to God , to prepare our selves to God , to propose Eternity to our selves ; of which he that has a true Hope and Confidence , shall not fear those numerous Hosts , when awakened by the trembling Sound of the last Trumpet . Sect. 51. Constantly . COnstantly , I beseech thee , Constantly ; there is no Patience if Constancy be wanting . But one will say , it is not two , three , four , or five Weeks , that I have layn thus . Another will say , this is the sixth , the tenth , the fixteenth Month that I have layn in this miserable Condition . Others will cry they have been visited ten , thirteen , or more Years . Persevere , I beseech ye , persevere , and reserve your selves for a Celestial amendment . The patient Man continues , though he has been afflicted for many more years . It is but a point of time , saith he , that this Sickness has held me , when I consider Eternity . Happy was that Servant , who has the Great Gregory for his Applauder ; who from his Childhood to his Infancy being afflicted with the Palsie , so that he could not list his Hand to his Mouth , yet by hearing could remember all the Bible by Heart , and while he lay all that time a dying , continually had in his Mouth that one Sentence , Thanks be to God. To him all the Calamitous Days of his Sickness seemed nothing to Eternity . The blessed Lydwick a Virgin of Schiedam , lay sick eight and thirty Years , contesting with a strange variety of all sorts of Maladies . In those eight and thirty Years , she scarce eat so much Bread as would suffice a strong Man for three Days , and hardly took the rest of three Nights . Yet in this croud of Miseries , her continual Prayer was , O kind Jesu , have mercy vpon me . Coleta another Virgin , had sustained an incredible burthen of Pain and Misery for above fifty Years ; she hardly slept one Hour in eight Days . Upon Festivals and Sundays her Pains augmented ; and sometimes she laboured under Distempers of Mind as well as Sickness of Body : Yet in the midst of all , she would still cry out ; I desire to be a Theatre and Stage for all sorts of Diseases to play their parts , that so I may become a grateful Spectacle to God and Angels . She might have said with St. Bernard . My Labour is but the labour of one Hour in respect of Eternity , yet if more , I value it not , through my extream love . Therefore my sick Friend , if thou numberest the Days and Years of thy Sickness , call them a Moment : If thy Patience and Constancy out-vye them , hope for the Eternity of the blessed . The Labour is small , the Pain short , the Recompence eternal . Sect. 52. THat as well the Healthy as the Sick , may put in practice , and bring forth what they have determined in their Minds ; we have added the following Prayers . 1. Prayer . To be said by the Healthy , the Sick , and them that lie a dying . OH my sweetest Lord Jesu Christ , in the Union of that Charity , whereby thou didst offer thy self to the Father to die , I offer thee my Heart , that thy good Will and Pleasure may be satisfied upon me and by me . Sweet Jesu , I make choice of and desire thy good Pleasure , though Adversity , Sickness , and Death press hard upon me , and commit my self entirely to thy most faithful Providence , and thy most holy Will. For I hope and beseech thee , that thou wilt direct me , and what-ever belongs to me , to thy Glory , and the Salvation of my Soul. 2. Prayer . For the preservation of Conformity with the Divine Will. LOrd Jesu Christ , who for thy Glory and our Salvation , dost intermix Joy and Sadness , and permittest for our profits , Prosperity and Adversity ; I return thanks to thy Goodness , that thou wert mindful of me , and hast visited thy unprofitable Servant with this small Affliction . I implore thy Favour , that I may reap the Fruit and Advantage of this Visitation of thine , and that I may not be hindred by my Impatience or Ingratitude . What thou art able to do , I humbly beg of thee , to remove this present bitter and troublesom Cup from me , as thou didst listen to the Tears of King Hezechia , and didst miraculously raise him from his Bed of Sickness . Yet not my will , but thine , which is just and holy , be done . In thy Hands is all the Authority of Judging and Determining concerning thy Children : Neither is there any one that better knows than thee , what Physick is most convenient for the cure of our Diseases . O my most loving Father , Reprehend , Chastise , and Afflict me here , that thou mayst spare me hereafter . I know thy Rod doth profit many , when thou dost Chastise thy beloved Children ; and that then dost purge and try thy Elect , before thou dost Crown them . My Heart is prepared , O God , my Heart is prepared , when and how thou pleasest , to submit to thy Paternal Rod , and that my Patience should be tried by Affliction ; In thee have I put my trust , O Lord , let me never be confounded . I submit and commit my self entirely to thy most holy Will. Though thou slayest me , yet will I not cease to hope in thee , thou Fountain of Life ; My desire is in thy hands . 3. Prayer . For Patience . MOst Omnipotent God , thou knowest how vile and frail this work of thy Hands is , how it is shaken by the least blast of Wind , and vanishes again into dust ; so that there is nothing wherein I can trust to my own strength , who in the Contest of the Flesh against the Spirit , feel so many Commotions of Anger , Impatience , Pusillanimity ; Diffidence , and Mistrust , upon the slightest Assault of Sickness . Therefore I implore thy Help , most Heavenly Physician , thy Divine Physick , which is Patience ; For Patience is the chief of Consolation in the most bitter of Sicknesses . Grant me , I beseech thee , O Lord , with a present and contented Mind , I may be able to endure Joy and Sorrow , sweet and sowre , as proceeding only from thy Paternal Providence , because thou directest all things for the tryal and profit of thy Children . Let thy Spirit , I beseech thee , teach me , through whose Comfort and Assistance , there is nothing too hard for us to perform , that I may know how to possess my Soul in Patience till Death . Thou art a God who considerest the stings of Affliction , under which we labour . Yet I , though I have not yet resisted to the shedding of my Blood , yet against my will I have had the Experience of the weakness of the Flesh , and force of contending Nature . Therefore , Lord , help my imperfection so much the more , that both my strength may be perfected in Infirmity , and that I may be able sincerely to testifie , that thy Rod and thy Staff , they have Comforted me . 4. Prayer . Containing a Resignation of a Mans Self to the Will of God. O Love ineffable , O most sweet Jesu , my God and Christ , shouldst promise me the best of worldly favours , or what I my self would desire , I would beg of thee the utmost of what I now suffer . This I beg a thousand times over , that thy will may be fulfilled and satisfied upon me , and by me in all things . 5. Prayer . After Receiving of the Sacrament . GLory be to thee , O Christ , who out of thy goodness hast been pleased to visit and refresh my sick Soul. Now let thy Servant , O Lord , depart in peace according to thy Word . Now I hold thee , O Divine Love , nor will I any more let thee go . Now to the World and all worldly things I bid adieu . Now rejoicing I come to thee , O God. Nothing , O sweet Jesu , nothing shall separate me from thee . For I am united with thee , O Christ ; In thee will I live ; in thee will I die , and in thee , if it be thy pleasure will I remain to all Eternity . No more do I live now , but Christ liveth in me . My Soul is weary of this Life . I desire to be dissolved and be with Christ , and to die a Gainer . Now will I fear no evil walking in the shadow of Life , because thou , O Lord , art with me . As the Hart panteth after the Rivers of Water , so panteth my Soul after thee , O God. My Soul hath thirsted after God the Fountain of Life , when shall I come and appear before the Face of my God ? Bless me , O Loving Jesu , and dismiss me in peace , because I am now truely thine , and to all Eternity will I not forsake thee . What have I now more to do with the World ? O my sweet Jesu , Into thy Hands , Lord Jesu , I commend my Spirit . Receive me , O Celetial Love , that I may be happy in thy Embraces to all Eternity , and may for ever rest in thee . A Conclusion of the Second Chapter . To the Reader . THese things I have therefore said , for the — comfort of the Healthy and the Sick , that they may not be altogether without Comfort , partly to stir them up to vigilancy , partly to strengthen them that they may overcome , prepared against all Assaults of Death . An ill death is not only the worst but the most indeliable and inexpiable of all Errours in the Word . Now I come to give some Precepts to the Dying , not ●…o see them read , but to be read in health , to profit them , in that dreadful Hour . CHAP. III. The Remembrance of Death is represented to Dying People . Sect. 1. The Art of Dying well is briefly Taught . NOT to know how to die is the most miserable piece of Ignorance in the World. Therefore that we may learn that which we ought to learn all our Lives , there are five things that conduce to good Death . First , A free and undaunted Mind . This is that which is of chiefest moment , and upon which the rest depend . It is a great satisfaction for our offences so willingly to abandon'd what is most dear to us . Therefore , saith David , an Offering of a Free-heart-will I give unto thee . There is nothing so acceptable to God nor so profitable to Man , as a free and ready Mind , and a generous Trust in God. Secondly , A Will made and Debts discharged . 'T is an Errour never to think of a Will till Death is at the Door . Dispose of thy Goods while thou art well in thy Sences . Moreover , as to the giving away of such things as are at our disposal . Sect. 2. Nine causes why we are to Die with a contented Mind . BEfore all things consider the death of thy Saviour , and thou wilt fear thy own with a most contented Mind . Compare , I beseech thee , thy Bed to his Cross ; thy Pillows to his Thorny Diadem ; thy Food with his Gall , thy Drink with his Vinegar ; thy Pains with his Torments . Thou didst die in the midst of thy Friends and Comforters , he in the midst of his Enemies and Revilers . Thou among thy Helpers and Assistants ; he expir'd deserted by all . For thy health so many Medicines are still prepar'd . His extream thirst wanted the refreshment of cold Water . Yet he the Lord and chief of all . Thou a Servant most vile and mean. Him all these Miseries befel both Innocent and Undeserving ; thee for thy Deserts and Impiety . And therefore thou hast no reason to complain . 2. The chiefest Grace of the Supream King is a Good Death . To die well is to avoid the danger of Living ill . But he dies well who dies willingly . Who does not readily rise from a hard Bed ? They only desire to lye long , who cherish'd by the heat , are loth to leave a warm Nest. If it be ill with thee in this Life , wherefore shouldst thou not willingly pass to a better . If well , 't is time for thee to make an end , lest Prosperity cast thee as it does many into a late but fatal Ruin. 'T is a hard thing for the Fortunate to die . How many Men are Condemned to perpetual Torments , who had they dy'd Children or young had gone to Heaven . 3. The Saints and all our dearest Friends invite us to them . But , saist thou , we must leave our Friends and Companions . Unadvisedly spoken , thou art going to them . Where are thy Parents ? Dost not thou hope in Heaven ? And that thou shalt also go thither . But these are things uncertain and only hoped for . Very right there is no Man hopes for what he sees , or is certain of . And therefore God affords thee an occasion for that Vertue . He commanded thee to hope for Heaven , he would never promise it thee certainly . And yet thou art carried thither still with a certain hope , though to a thing to thee uncertain . A Creditor has no reason to mistrust a Faithful Debtor . God is become thy Debtor . Consider thou to whom thou art a Creditor . Doth not St. Paul cry out with joy , I know whom I have believed . 4. Consider , O Man of little Soul the extraordinary alacrity of Mind , and the ardent desire to die of many Martyrs , who contemn'd all the preparations of Death , and suffered the severest Torments with a smiling Countenance . Certainly neither Death nor Labour is terrible , but the fear of Death or Labour . Therefore let us applaud the saying of him , who said , Death is no evil , but to die shamefully . Children are frighted with Hobgoblins for want of knowledge . What is Death ? A Hobgoblin : Turn the Argument , and thou shalt find it so . Yet neither Children nor Infants , nor Madmen fear Death ; and therefore 't is a most shameful thing that reason should not afford us that security which reason produces . Death is a Tribute and a Duty to be paid by all , why then art thou troubled ? Why dost thou not pay the Debt thou owest ; for Death allows no priviledges : No Man was ever exempted , or shall be . The World , saith St. Basil , is Mortal , and the Region of them that die . 5. What is a long fear of Death but a long Torment ? Dost thou live long ? Thou art long in Torment . Well said Tertullian , That is not to be fear'd that frees us from all fear . But thou wilt say , 'T is a terrible thing in Sickness to foresee Death creeping on by degrees . Worm of a Man , what wouldst thou have ? Did not thy Saviour Christ foresee his Death , and that a most sharp one , for thirty years and more ? Art thou better than he ? But because thou dost not so much fear Death , as the previous Inconveniences of Death , hear Epictetus , And shalt not thou , saith he , depart with a firm and constant mind , but trembling and cowardly , because of thy fine Cloaths , or thy gaudy Silver Plate ? Unhappy Man ! Was it thus that hitherto thou hast lost all thy time ? What if I prove Sick ? Thou shalt be honestly Sick. Who shall Cure thee ? God. I shall lye hard . But as a Man. I shall not have a convenient House . 'T is an inconvenience to be Sick. What shall be the issue of the Disease ? Nothing but Death . Therefore dost not thou believe that the Fountain of all Evil , is the chief mark of a degenerate and dastardly Mind , is not so much death it self as the fear of Death . Therefore exercise thy self against it ; make use of whatever thou hearest or readest , as weapons to Encounter it . So shalt thou know there is no other way for Man to gain his own Liberty . 6. From how many Evils art thou freed by Death . To die is to shut up the Shop of all Miseries . Excellently well said Pliny . That is the condition of Life , that Death becomes the Heaven for the best of Men , and the chief benefit of Nature . And therefore let every one provide himself of this as one of the principal Cures for his Mind , that of all the Benefits which Nature affords Men , there is none better than a seasonable ▪ Death . Caesar in Salust affirms Death to be a Cessation from Misery to the afflicted and no Torment . Therefore the Wise Man always considers what manner of Life he led , and not how long . For Nature provided us a place to Lodge and Sojourn in but not to inhabit , lends us the use of Life , like that of Money , are not payable at a certain day . Why then dost thou complain if she call it in when she pleases ; since she lent it upon that condition . 7. The Prison Doors are set open by Death ; and dost thou fear to go forth . Rather rejoice : Hitherto thou wert a Captive , now thou shalt be free . How foolish a thing it is to depend upon Hope , or Happiness , and be afraid to go at large to that which always remains , and to change for a moment of dying a perpetual Immortality . The Prison is open , haste thee to a better place . 8. Death is the way ; yea , it is the Gate that leads us into our Countrey , to Eternal Life , to Immortal Joy. For Death is not so much the end of Life as the beginning of Life . Learnedly said St. Bernard . The Just Man dies but securely , whose death as it is the Exit out of this present Life , is the Entry into a better . But thou wilt say , To live long how pleasant a thing it is ; but how uncertain is it whether Divine Grace will not forsake thee before thy Sin. And who is there that has not often reason to be afraid for his perseverance , which no holiness of Life can merit . 'T is a Gift , and given gratis . Therefore he that desires this Gift let him reconcile himself to the Giver . 9. But the Reason of Reasons is the Will of God , whose Eternal pleasure it was that thou shouldst yield to Nature at this time , in this place , and through this Disease . What wouldst thou more ? It was Gods will ; it so seem pleasing to God. This is that will , that can will no evil . Therefore the Son of Syrack gives this advice ; Humble thy self afore thou beest sick , and while thou maist sin , shew thy Conversation . But all these Reasons I do shortly sum up thus . 1. The Death of Christ. 2. The Grace of God. 3. The Invitation of the Saints . 4. Examples of those that were before us . 5. The Things to be feared . 6. The end of all Evils . 7. Enlargement out of Prison . 8. Entrance into Paradice . 9. The will of God. Sect. 3. Therefore Death is not to be fear'd . THerefore do willingly , O Christian , which otherwise thou wouldst be forc'd to do unwillingly . VVhat is done by a willing Mind becomes light , and ceases to be necessity where the will takes place . The wise Man is so instructed as to consent to what he cannot withstand . Therefore I am secure and fear nothing . Nature a most kind Parent , never made any thing terrible . 'T is only the Error of Men that makes Death formidable . VVe are afraid of Death , not because it is evil , but because it is not known to Men. If thou art revolving any thing sublime in thy Mind ; if thou art rearing any high or lofty structure despise those low and poor mistakes of the Vulgar , and admire those Precepts whose imitation leads thee the true way to Glory . VVe have innumerable Examples of those that die happily and cheerfully . Rather imitate him among the Ancients that made this Dialogue between himself and the Minister of Death . Thou shalt die . Since the Fall 't is the Nature not so much the punishment of Man , Thou shalt die . Upon this condition I came into the VVorld . Thou shalt die . 'T is the Law of Nations to repay what has been borrow'd . Thou shalt die . Life is a Pilgrimage , when thou hast travell'd as far as thou hast design'd , thou must return home again . Thou shalt die . I thought thou wouldst have told me some News , I came for this purpose . As soon as I was Born Nature set me my Bounds . VVhy should I be offended ? Thou shalt die . 'T is a vain thing to fear what I cannot avoid : He that stays the longest cannot fly it . Thou shalt die . I am not the first nor the last , many went before , and many shall follow : Thou shalt die . VVhat wise Man ever took it amiss to be set at Liberty . VVhatever begins must end . Thou shalt die . It is not grievous because but once to be suffered . They are Eternal Pains that torment . Now is Death less to be fear'd than formerly . For then the Gate of Heaven being not so open , all Men bewail'd for this . Noctes atque Dies , &c. Both day and night stands ope th' Infernal Gate Of swarthy Dis — But now we can Sing , Both day and night to Zealous Faith and Hope The splendid Gate of highest Heav'n stands ope . So that it matters not how terrible and threatning Death appears . 'T is the most inconsiderable what he desires of us . He never thought of Death that liv'd well , nor loses any thing who gains all things . Sect. 4. How the Holy Men do desire , yet fear Death . LET us behold Paul , saith Gregory , how he loves what he seeks to avoid . How he avoids what he loves . He desires to die and yet fears to be spoil'd of his Flesh. Why so ? because though the Eternal Victory over-joy him , yet the present pain disturbs him : And though the Love of the Recompence overcome him , yet he cannot be unsensible of the twitches and pangs of Torment . For as a Couragious Souldier just before the Battel palpitates , trembles , looks pale , yet is still instigated by his Anger . So a Holy Man seeing the approach of his Suffering , is shaken by the weakness of his Nature , fears the approach of Death , and yet rejoices to die . And because there is no passage but through Death , therefore trusting he doubts , and doubting trust ; rejoicing he fears , and fearing rejoices . Because he knows he shall not attain the Garden of Repose , unless he get over the Hill that lyes between . David shew'd his fear of Death when he cry'd out , Lord take me not away in the midst of my Age. Neither was Abraham , Jacob nor Elias free from that fear though it were but moderate . Arsenius a Man of a Hundred and Twenty years of Age , after he had served God Five and Fifty years , being ready to depart the World , began to be afraid and to shed Tears ; which his Friends admiring . And dost thou Father , cry'd they , fear death ? To whom he , Verily , said he , ever since I have taken upon me Religious Orders , I have always been afraid of this Hour . To which purpose Seneca spake very perspicuously . Therefore , saith he , the stoutest Man , while he is putting on his Arms looks pale , and the fiercest Souldiers knees tremble a little at first . Charles the Fifth in all Warlike Expeditions most Couragious , in all Dangers most undaunted , yet when he put on his Armour before a Battel , was always wont to look pale , and quiver for fear , but after his Arms were on , like an Armed Giant breathing nothing but a Lion-like Valour , like an Iron Giant he flew upon the Enemy . Thus the best of Men desires and fears Death . But it is better to die with Cat●… , than to live with Antony . He overcomes death who dextrously suffers himself to be overcome by Death . Sect. 5. An Ill Death follows an Ill Life . AS the Tree when it is cut falls which way it bends . So which way we bend when we live , that way we fall when we die . It would be a strange thing that a commendable death should conclude an ill-spent Life . A Courtier of King Kenred , who studied more to please his Lord than his Saviour Christ , when he came to die , he did not so much seem to neglect , as to delay the care of his Soul. But at length seeing the Devils triumphing about him , with a List of his wicked Actions , in despair he expir'd . When the Impious Chrysaurius desir'd respite , respite but till Morning he expir'd with a denial . Thus Jezabel and Athaliah , thus Benhadad and Belshazzar , thus Antiochus and thousands of others , as they liv'd so they ended their days . Sect. 6. A good Death follows a good Life . MOST truly said St. Austin , That is not to be thought an ill death which St. Ambrose gives us this Rule ; A sincere fidelity and a discerning foresight . Or Charity with Prudence , and Prudence with Charity . Thirdly , Sole care of Salvation . This is the one thing necessary . St. Austin ten days before he died , admitted no body to see him , but the Physician and the person that brought him sustenance , and that at set Hours . All the while employing himself in Prayers , Groans and Tears ; leaving this Rule behind him , That no Man ought to depart hence without a worthy and competent Repentance . Fourthly , To Receive the Sacrament . In this Affair delay is always dangerous . Fifthly , An Entire Resignation of thy self to the Divine Will. All Men perhaps cannot shew an undaunted Spirit ; but all Men can shew a willing Mind . Therefore let the sick Patient often repeat those words of the Lord Christ ; Even so , O Father , for so was it thy good pleasure . He cannot well miscarry , that so effectually reconciles himself to his Judge . Sect. 7. How to recover Time lost . WHoever he be that desires to recover his lost time , let him remove himself from all time and place , and betake himself to that Now of Eternity , where God lives . In God all things lost are to be found . Let Man plunge himself into God in this manner . Most Eternal God , O that I had liv'd as purely , as obediently , as holily , from the beginning to the end of the World , as all those Men did , who best pleas'd thee in the practice of all manner of Vertues , in continual Miseries and Afflictions . Oh that I might be able to bear thee that Love wherewith all the Blessed , and all thy Holy Angels bear thee . For all that I can do and more is due to thy Mercy and Love. But now , O Lord , have Mercy upon me according to thy Knowledge , and thy good Pleasure . He recovers his lost Hours who sincerely grieves for having lost them . Sect. 8. A short Life how to be prolong'd . A Man of an upright Mind is to live not as long as is convenient , but as long as it behoves him . Wisdom cries out , though he was soon dead , yet fulfilled he much time . For how has he not fulfill'd all times who passes to Eternity . For as much time as he has spent , not in Series of Years or Number of Days , but in Devotion , and an unquenchable desire of profiting in Piety , so much does he deservedly claim of true Life . For he retains in Vertue what he lost in time . And therefore an unwearied study of profiting , and a continual going forward to perfection , is reputed for perfection . Sect. 9. There is an End of all Things but of Eternity . 'T IS the Sence of St. Gregory , all the length of the time of this present Life is known to be a point , and has its end . Which the same Gregory confirming . 'T is but little , all that has an end . For whatever tends to a Non-Entity by the course of time , ought not to seem long to us . Those very moments that seem to delay it drive it on . St. Austin is more plain . All this time , saith he , I do not mean from to day till the end of the World , but from Adam to the end of the World , is but a drop compar'd to Eternity . All things else have an end , but Eternity has none . There is nothing in the World but has an end ; Banquets , Balls , Pleasure , Laughter , have all an end , but Eternity has none . Wherefore then do we set our Minds upon vain things ? Nothing but what is durable will delight a great Mind . Whatever had a beginning shall have an end , only Eternity has no end . Why boasts the fond vain-glorious World Whose Joys are transitory ? Like to the Potters brittle Ware Is all her Pomp and Glory . Ah! where is Solomon the Wise , Or Sampson strong in Fight ; Where is the lovely Absalom ; Or David's dear Delight ? What is beceme of Caesar now ? VVith all his Trophies around . VVhere 's Aristole ? Tully where , In Learning so profound ? So many Men of Might and Fame VVith all their Honour won , In the short twinkling of an Eye Are vanish'd all and gon . The fleeting Banquet of our Joys Swift as our shadows run . In the short twinkling of an Eye Th●… are vanish'd all and gone . Sect. 10. The Consideration of a Dying Man. SAith the Master of Patience , Job , The waters pierce through the very stones by little and little , and the Floods wash away the Gravel and Earth ; so shalt thou , destroy the hope of Man. Thou prevailest still against him , so that he passes away . Thou changest his Countenance , and puttest him from thee , Job c. 14. v. 19 , 20. How few Ceremonies God uses , when he would send a Man out of this into another World. He changes his Countenance , and commands him to be gon . VVhen death is at hand , the whole Face is changed . The Nose becomes sharp , the Eyes sunk and hollow , the Skin of the Forehead hard and wrinkled , the Colour of the Face grows pale , with several other Mortal Symptoms , that make such a strange and dismal alteration in the Countenance that it seems to be quite another thing . So that when God changes the Countenance of Man , he sends him forth ; Go now , saith he , go Man , into thy House of Eternity . Upon so small a point of Death depend so many Ages not to be numbered by Ages . Sect. 11. Of Dying in a standing Posture . IT was a saying of Vespasian , That an Emperor ought to die standing . I also say that it becomes a Christian to die no otherwise than standing . In the year 1605 at Vienna the Night before Christmas day , a Souldier standing Sentinel in a small wooden House was frozen to death ; in the Morning he was found standing , but not watching ; for he had finished the VVatch of the Night and of his Life both together . In the same manner died another , who was frozen to death , and had done Living before he had done Riding ; for the Horse knowing the way carried his Master to Constance into his publick Quarters very faithfully . Q. Curtius testifies , that some of Alexanders Souldiers were frozen to death against the Trunks of Trees ; and were found not only as if they had been living , but as if they had been talking together , being all in the same posture as death seized them . VVe read that Leodeganius the Martyr , having his Head cut off , raised himself upright , and stood immoveable for above an Hour . Peter also the Martyr being upon his Knees , yet kneeled upright after his Head was off . In the times of Dioclesian and Maximilian ; Ursus and Victor the Martyrs , after their Heads were cut off walked with them a good way in their Hands : And so did not only die standing , but stood after they were dead . Thus it becomes a Christian to die standing , and a dying Christian must stand and fight ; he stands and fights well , who being supported by God , fears not to die . Sect. 12. Some dead before death . ' T VVas a wise saying of Alexandridas , That we should die before we are compelled to die . St. Paul makes this Asseveration , I die daily . Gregory the Great describing his own condition , Me , faith he , bitterness of Mind , and continual trouble and pains of the Gout so violenly afflict ; that my Body is as it were like a dried Carkass in the Sepulcher , so that I am not able to rise out of my Bed. Cosmo de Medici lying at the point of death , and being ask'd by his Wife , why he shut his Eyes so , especially when he was awake , made answer , I desire so to accustom them , that they may not take it ill to be always closed . 'T is the best way of dying then to shut the Eyes , when any Allurement of pleasure assails them . O shut thy Eyes and so die that thou maist not always die , whoever thou art that lovest Integrity . Most wisely Seneca Councels Lucilicus , Endeavour this before the day of thy death , that thy Vices may die before thee . Sect. 13. Of those that have been Buried by themselves . PAcuvius , Tiherius Caesar's Procurator in Syria so largely endulged himself every day to Drinking and Gluttony in that manner , that he was carried from his Dining-room into his Bed-chamber in the midst of the Applauses and Symptoms of his Domestick Servants , that all the way sang to him after the manner of a Funeral Dirge , Vixit , vixit . He hath lived , he hath lived ; what was this but every day to cause himself to be carried forth and buried ? Of whom most excellently Seneca . What ; saith he , this Man did out of an evil Conscience , let us perform with a good Conscience , and going to sleep , let us chearfully sing , vixi , I have lived ; if God add to morrow to our Lives , let us gladly accept of it ; he is the most happy , and the most secure enjoyer of himself , who without any sollicitude expects to Morrow . Labienus , who furiously Satyriz'd upon all Men ; and was therefore called Rabienus , so far hated , that all his Books were burnt ; this Labienus could not brook , nor would survive the Funerals of his Will , but caused himself to be carried into the Monument of his Predecessors , and there to be shut up : Nor did he only put an end to his Life , but Buried himself alive . But more to be admir'd was he , who being buried alive , was unburied when dead . Storax , a Neopolitan , a Man some few years since of great Wealth , delicate and proud ; who being Keeper of the publick Stores of Provision , when he had been tardy in his Office , drew the fury of the samished Multitude upon him ; he seeking for refuge , hid himself in the Sepulcher of St. Austin ; where being fonnd at length and stoned to Death , he was prosecuted with that rage that the people tore his Flesh bit from bit , and threw his broken Bones about the Streets , which produced this Epitaph ' upon him . Storax , who living in a Tomb lay hid , Yet wanted , strange to tell , a Tomb , when dead . Albertus Magnus , the wonder of his Age , having resigned his Miter of Ratispine , returned to Cologne , to the Learned Poverty of his Order . There he lost the remembrance almost of every thing as had been foretold him . Yet was he not so forgetful , but that he remembered every day to approach the place of his Burial , where he constantly said his Prayers for himself as if he had been Buried . S. Severus Governour of Ravenna , entered into his Monument alive , and placing himself between his Daughter and his Wife , which had been dead some years before , expir'd upon the place . Macarius the Roman stood three years Buried up to the Neck in Earth . Philotomus a Presbyter of Galatia , lived six years among the Sepulchers of the dead , that he might overcome the fear of Death . Philemon of Laodicea , as Suidas testifies , the Disciple of Timocrates the Philosopher , and Master of Aristides in the Six and Fiftieth year of his Age , threw himself in a Sepulcher , having almost starved himself to death , to ease the pains of the Gout . And when his Friends and Relations bemoan'd him , and endeavoured to perswade him to come out of the Sepulcher , Give me , said he , another Body and I will rise . But the next is an Example of more Piety . Two Anchorites lived in the Pterugian Rock near the River ; one of which grown old and dying was Buried in the Mountain by his Companion . Some few days after the Disciple of the Old Man deceased , going to a Countreyman , that was at Plough in the bottom ; Do me but one kindness Brother , said he , take thy Spade and Mattock and follow me . Being come where the old Man lay Buried , the Anchorite shewed the Countreyman the Grave . And having so done , Dig , said he , here I desire thee , while I pray in the mean time . When the Grave was digged , and that the Anchorite had finished his Prayers , embracing the old Man , Pray for me , said he , Brother ; and throwing himself alive upon his Master thus Buried by himself , he gave up the Ghost . These things may be admired , but not imitated , unless the Holy St. Paul intimates . You are dead , saith he , and your Life is hidden with Christ in God. Most Excellent is that Admonition of the Philosophers ; Live as it were lying hid . For he lives well that absconds himself well . Such a one is honestly buried by himself , and to his great Advantage . Who too much known to all men , dyes unknown to himself . He dies most quietly , who ever buries himself alive in that manner . Sect. 14. Considerations upon the Sepulchre . The next third Season , within Plithia's Walls , Will bring me to my longed for Funerals . THus Socrates foretold his own Death ; and truly , here the City Plithia signifies no other than the Coffin , and the Sepulcher , whither , whatever Treaties makes a hasty speed . The Old Poet sang of Alexander the Great . But having enter'd once that mighty Town , Whose Sun bak'd Walls were of such high Renown , Contented in a Coffin then he lay ; Thus Death alone makes the most true display . What little things Mens Bodies are , — There is no House or Habitation so certainly ou●… own , as the Grave . This the blessed Jacoponus , a Person as Religious as Facetious , most aptly taught . A Citizen of Tudertum ; had bought a pair of Cock Chickens , and spying Jacoponus , in the Market , desired him to do him the Favour to carry them home for him , desiring him withal that he would not fail . To whom Jacoponus , be certain , said he , that I will not fail to carry them home ; and so went directly to the Church of St. Fortunatus , where that Citizens Monument was , and hid the Chickens as well as he could . The Citizen returning home , in the first place , enquired for his Chickens : All the Servants denied they saw any such thing : thereupon , the Citizen returning back , and finding Jacoponus ; I thought , said he , thou wouldst deceive me , as thou usest to do , But where are the Chickens ? said he , To whom Jacoponus , I carried them home , as you ordered me : Thereupon , the Citizen denying any such thing to be done ; come along with me , said Jacoponus , and believe thy own Eyes ; and so saying , carried the Citizen to his Monument , and listing up the Stone ; Friend ( said he ) Is not this thy House ? Which the Citizen acknowledged to be true , and there received his Chickens again . Therefore , most truly , saith Job , I know , because thou wilt deliver me to Death , where the House is appointed for all living Creatures . Sect. 15. Nine Wills : VEry truly said Pliny the younger ; the common Opinion is false , that the Wills of Men are the mirrour of Manners . 1. Zilka bequeathed his Skin to make a Drum , and his Flesh to the Fowls of the Air , and Wild Beasts ; and commanded his Souldiers to spare neither Churches nor Monuments . He died of the Sickness , in the year 1424. 2. There was a Woman that left her Cat , by Will , five Hundred Crowns , for her Cats Food , as long as she lived . O the ridiculous Fosteries of Humane Thoughts . Augustus said of Herod , I had rather be his Hog than his Son. A Man might as well have said , I had rather have been this Womans Cat than her Servant . 3. A Famous Usurer , being at the point of Death , sending for the Publick Notary and Respesses , caused his Will to be written in these VVords ; Let my Body be returned to the Earth , from whence it was taken ; but my Soul be given to the Devils . His Friends astonished at his words , advised , rebuked him , but he again and again persisted ; saying , Let my Soul be given to the Devils , for I have unjustly scraped together the most of my Estate . To them belongs the Soul of my Wife , and the Souls of my Children , who that they might have wherewithal to spend upon Cloaths , Feasting and Luxury , put me upon the wicked Trade of Usury . To them also belongs the Soul of my Confessor , who encouraged my wickedness by his silence . And so saying he breathed his last . 4. St. Jerome rebukes the Covetousness of Heirs , with this Fable . A little Pig bewailed the Death of its Dam. with a most bitter gruntling ; but hearing the Will read , and that there were a heap of Acorns , and some Bushels of Pease left him , he held his Peace ; and being asked wherefore he ceased his Lamentation so suddainly ; Oh , saith he , the Acorns and the Pease have stopped my Mouth . This is the Humour of most Heirs now adays . They gape after the Legacies , make Inventories of the Goods , and tell the Money ; let what will become of the Soul of the Testator ; let him rest as he has deserved . But let us view another sort of Wills. 5. The Holy Martyr Hierom , the fourth day before he was carried to Execution , left his Estate to his Mother and Sister ; but to Rusticius , who was chief in Authority in the Commonwealth of Aneyra , his Hand already cut off . 6. The Holy Hilarion , at Fourscore years of Age , made Hesychius his Heir , in these Words . All my Wealth , that is to say , the Gospel , and one Hair Vest , my Coat , and little Cloak , I leave to my most loving Friend Hesychius . And this was all the Inventory of his Goods . 7. Antonius the Great , made his Will , in these Words . As for the Place of my Burial , let no man know , but your own Love. My Felt , and old Cloak , give it to Athanasius , the Bishop , which he gave me when it was new . Let Serapion , the Bishop , take the other , which is somewhat better . Do you take my Hair Garment . And so farewel . My Bowels for Antony is going . He had no sooner ended these Words , but extending his Legs , he gave admittance to Death . 8. The Patriarch of Alexandria , John of Almes , wrote his Will thus . I give thee thanks , O God , that at my Death , of all my Revenues , it hath pleased thee to let me have remaining , but one third part of a pound . When Alexandria first made me their Patriarch , I found Fourscore Hundred pieces of Gold ; to this the Friends of Christ added an unspeakable quantity of Money , all which , that I might give to God that which was Gods , I expended upon the Poor ; wherefore what remains I also give to them . 9. To this may be added , the Will of a certain Christian , changing only the Name , the Year , and the Day . I Achathius , Victor , have been running to Eternity , from the year 1581. upon the 15th . of August , and have Eternity in my mind . Now I commend my Spirit to God ; and because I cannot deny the Earth what belongs to it , I bequeath my Body to the Earth , and to the Worms . Of my Goods , there is nothing now mine , but good will , which I carry with me to the Tribunal of God ; the rest I thus dispose . 1. I forgive all my Enemies from the bottom of my Heart . 2. I am sincerely sorry for all my Sins . 3. I believe in Christ Jesus , my most loving Redeemer . And in this Faith , I desire the Sacrament of the Church . 4. I hope for Eternal Life through the goodness of God. 5. I love my God , with all my Heart , above all things , and resign my self up fully to his holy will. Most absolute prepared to be well , to be sick , to live or die , when it shall please the Lord. The will of God be done . Unless every Christian so order his Life , and his last Actions , he is to be thought to have lived ill . and to have died worse . The last Hour consumates Death , but is not the cause of it ; which was preceded by a good Death . For nothing makes Death ill , but what follows Death . Good Seed brings a good Harvest . The Highway to a good Death , is a good Life . I may not unfitly compare Life and Death to a Syllogisine . The end of a Syllogisme , is the Conclusion ; the Conclusion of Life Death : But the Conclusion is either true or false , according to the Nature of the Antecedents ; so is Death good or bad , as the Life before was good or bad . Thus St. Paul severely prononnces , saying , Whose end shall be according to their VVorks . 2 Cor. 11. 15. Memorable is the Death of that Holy Martyr , Felix , who being led to Execution , rejoicing to himself , with a loud Voice ; I have , said he , preserved my Virginity , I have kept the Gospels , I have preached the Truth , and now I bow my Head a Victim to God. There is a Relation of one who died suddenly in his Study , and was found with his Finger pointing to that Verse , in the Book of VVisdom , ch . 4. v. 7. which says . Though the Righteous be overta ▪ ken with Death , yet he shall find rest , pretions in the sight of the Lord , is the Death of his Saints whether slow or suddain . The Copious St. Bernard , being near his end , Because , saith he , I cannot leave you great Examples of Religion , yet I commend Three things to your Observation , which I remember observed by my self . 1. I less believed my own than the Judgment of another . 2. Being injured , I never sought Revenge . 3. I never would offend any Person . Gerard , the Brother of St. Bernard , upon his Death-Bed , broke out into that Davidean Rapture , Praise the Lord in Heaven , Praise him in the Highest ; Where is thy Victory , O Death ? Where is thy S●…ing , O Grave ? Gerard , through the midst of thy very Jaws passes not only securely , but joyfully and triumphantly to his Country . He cannot die ill who has lived well . Sect. 16. As we Live , so shall we Die. The weary Huntsman in his rest , all Night Dreams of new Sports . and of his past Delight . IN the same manner , those things that pleased us in our Health , we are delighted with at our Deaths . Antiochus miserably afflicted the Jews ; and Maximin●… , the Emperour had designed the utter Exterpation of the Christians . At length , they both fell into a most lamentable Disease ; and when they saw no other way , the one besought the Jews , the other the Christians , to pray to their God for their Recovery . Like Esops Crew , which being taken desperately sick , cautioned his Mother , as she sate by him , not to weep for him , but rather pray ●…o the Gods for his Recovery . To whom she replied , O my Son , which of the Gods dost thou think will be propitious to thee that has robbed the Altars of every one of them . Therefore , as we live , so we die ; so are we reprieved and condemed , so destined to Heaven or to Hell. Sect. 17. A good Death to be desired . I Pray God my Soul may die the Death of the Righteous , and that my last end may be like his , cried the Prophet Balaam . How much more rightly had he wished . Let my Soul live the Life of the Just , that it may also die the Death of the Just. 'T is a Ridiculous thing to desire a good Death , and flie a good Life . 'T is a Labour to live well , but a Happiness to die well ; he that refuses to pass the Red Sea , must not think to ●…at Manna . He that loves the Egyptian Servitude , shall never reach the Land of Canaan . Piously and Elegantly St. Bernard , Oh that I may fall , saith he , frequently by this Death ; that I may escape the Snares of Death ; that I may not feel the deadly Allurements of a Luxurious Life , that I may not besot my self in sensual Just , in Covetousnes , Impatience , Care and Trouble , for worldly Affairs . This is that Death which every one ought to wish for , who designs a Life that shall never know Death . Before Death , to die to Sin and Vic●… , is the best Death of all . Sect. 18. Sleep the Brother of Death . PAusanias relates , that he saw a Statue of Night , in the shape of a Woman ; holding in her right Hand a little white Boy sleeping , in her left , a little black Boy , like one that were a sleep . The one was called Som●…us , Sleep ; and the other Lethum , Death , but both the Sons of Night . Hence it is that Virgil calls Sleep the Kinsman of Death . Gorgias Leontinus , being very old , was taken ill . In his Sickness he was visited by a Friend , who finding him fall'n asleep , when he waked , asked how he did ? To whom Gorgias made answer ; Now Sleep is about to deliver me to his Brother . Whoever thou art , O Christan , before thou layst thy self to Sleep , examine thy Conscience , and wipe away the stains and spots that defile it . There are many who have begun to sleep , and die both together ; and ended their Lives before they had slept out of their Sleep . The Brother of Death is to be feared , and not only cautiously , but chastly to be fallen into . He that sleeps not chastly , shall hardly wake chastly . Sect. 19. The fore-runners of Death . THE fore-runners of Eternity , is Death ; the fore-runners of Death , are Pains , and deadly Symptoms . One deadly Symptome , if we believe Pliny , in the height of Madness is Laughter , in other Diseases an unequal Pulse . But the Eyes , and the Ears , shew most undoubted Prognosticks of Death . Experience teacheth us , that when sick People talk of going Journeys , and endeavoured to escape out of their Beds , when they pull and pick the Blankets , they are near Death . Augustus , the Emperor , a little before he expired , suddainly terrified , complained that he was carried away by Forty young Men. Which saith Suetonius , was rather a Presage , than a sign of any Delirium , for so many Pretorian Souldiers , when he was dead carried him to his Funeral Pile . When Alexander went by Water to Babylon , a sudden Wind rising blew off the Regal Ornament of his Head , and the Diadem fixt to it : This was lookt upon as a Presage of Alexander's Death , which happened soon after . In the Year of Christ , 1185. the last and most fatal end of Andronicus Commenus being at hand , the Statue of St. Paul which the Emperour had caused to be set up in the great Church of Constantinople , abundantly wept : Nor were these Tears in vain which the Emperour washt off with his own Blood. Barbara Princess of Bavaria , having shut her self up in a Nunnery , among other things allowed her for her peculiar Recreation , she had a Marjoram-Tree of an extraordinary bigness , a small Aviary , and a Gold Chain , which she wore about her Neck : but fourteen days before she died the Marjoram-Tree dried up ; the Birds the next Night were all found dead ; and after that the Chain broke in two in the middle . Then Barbara calling for the Abbess , told her that all those Warnings were for her , and in a few days after died , in the Seventeenth Year of her Age : After her death above twenty other Virgins died out of the same Nunnery . Several other Presages there are that foretold the death of Princes and great Men : As the unwonted Howlings of Dogs , the unseasonable noise of Bells , the Roaring of Lions , &c. Therefore said Pliny , The Signs of Death are innumerable , and that there are none or very few Signs of Safety or Security . What do all these things Admonish us , but only this ; Remember , O man , that thou art a man ; think upon Eternity to which thou art hastening : Go to , prepare thy self , thou art called to that Tribunal of God ; as thou didst live , shalt thou be judged . Sect. 20. What Answer is to be given to the Messenger of Death . SAint Ambrose having received the News of his Death , when his Friends bewailed him , and begg'd of God to grant him a longer space of Life ; I have not lived , as to be ashamed to lieve among you , neither do I fear to die , because we have a gracious God. Saint Austin , nothing troubled at the News of his Death ; He never shall be great , saith he , who thinks it strange that Stones and Wood fall , and that Mortals die . Saint Chrysostom a little before his Death , in Exile , wrote to Innocentius , We have been these three Years in Banishment , exposed to Pestilence , Famine , continual Incursions , unspeakable Solitude , and continual Death . But when he was ready to give up the ghost , He cryed out aloud , Glory be to thee , O God , for all things . Let a dying Christian imitate these most holy Persons , and repeat these Sayings often to himself ; Thanks be to God ; Glory be to thee , O God , for all things . I have watcht long enough among thorns , labour'd long enough in Storms : Now because I see the end of my Watching and my Labour , Thanks be to God : Glory be to God for all things ; For Life is tedious , Death a certain gain . Sect. 21. Death is better than a sorrowful Life . IT is better once to Die , than to be always Dying : We daily Die , we have lost our Childhood , our Youth is gone . All our Time even to Yesterday is slid away . These things Gregory Nazianzene comprehending in a few words , There is no good among men , with which there is not something of evil mixt . Riches are a Snare ; Poverty a Fetter , Honour a meer Dream , Empire dangerous , Subjection troublesom , Youth is the Summer of Life , Grey-hairs the Sun-set of Life , Matrimony a Bond , Children the growing Crop of Care , Fulness breeds Petulance , Want begets Impatience . Whatever we behold in this World , is like the World in a perpetual motion . Whatever seemed stable , is now doubtful , contending with the perpetual volubility of Day-night Labours , Diseases , Sorrows , Pleasures and Calamities ; Death is most certain . Elegantly St. Austin ; Death , saith he , is only certain , all things else uncertain . A Child once Conceived perhaps is born , perhaps not , but perishes in Abortion . If he be born , perhaps he grows up , perhaps not : perhaps he grows old , perhaps not : Peradventure he shall be Rich , peradventure Poor ; perhaps he shall attain to Honour , peradventure live Contemned ; perhaps he shall have Children , it may be not ; perhaps he shall die in his Bed , it may be slain in the Field : But who can say , perhaps he shall die , perhaps not . The first Book of Maccabees thus describes the Death of Alexander ; Then he fell sick , and when he perceived that he should die , Alexander had wished for several Worlds in hopes of Victory , and thought with himself that he had performed Atchievements that deserved Eternal Annals . Nevertheless after so many and such great Victories , overcome at length he fell , not only into his Bed , but into his Tomb , contented with a small Coffin . Peter Alfonsus reports , That several Philosophers flockt together , and variously descanted upon the King's Death . One there was that said , Behold now four Yards of Ground is enough for him , whom the spacious Earth could not comprehend before . Another added , Yesterday could Alexander save whom he pleas'd from Death , to Day he cannot free himself . Another viewing the Golden Coffin of the Deceased : Yesterday , said he , Alexander heaped up a Treasure of Gold , now Gold makes a Treasure of Alexander . This was their Learned Contention , yet all ended in this ; Then he fell sick and died . Thus forgetful of our selves , what Mountains do we raise to our selves in Thought . We revolve in our Minds Immortal , I wish they were Heavenly Things , whilst Death surprizes us in the midst of our vast Undertakings ; and that which we call Old Age , is but the Circuit of a few Years . Wherefore do we trust to Death ? Behold through what slight Occasions we lose our Lives . Our Food , our Moisture , our Watchings , our Sleep , are unwholesome to us without their due measure . A small hurt of a Toe , a light pain of the Ear , a Worm in the Tooth , make way for Death . The little Body of Man is weak , frail , subject to Diseases ; this Air , these Winds , those Waters offend him . Therefore let us believe the Son of Syras , Death is better than a bitter Life , and Eternal Rest better than continual Sickness . So that it is much better to be an Inhabitant on Earth , than a Pilgrim in Heaven . Sect. 22. The Happiness of Death . BLessed are the dead that die in the Lord ; even so saith the Spirit , that they may rest from their labours , and their works follow them . To die in the Lord , is the same thing as to die a Servant of the Lord ; as the Scripture speaks concerning Moses , Moses my Servant is dead . As if God had said , saith Cajetan , Though he were once a Sinner , and was not then my Servant , nevertheless he died my Servant . He so died , that whatever he was , or whatever he did , was mine ; for a Servant wholly belongs to the Master : And let such a Servant of the Lord sing that Song of Simeon at his death , Lord , now let thy Servant depart in peace according to thy word . Altogether in peace , and that Eternal ; in the beginning whereof all the Warfare of good men is at an end , never more to be rekindl'd . For such Servants of God die in the Lord , who dying , rest in the Bosom of God , and so resting , sweetly sleep in death . Thus Stephen among so many Showers of Stones , in such in the midst of the Tumult and Dinn of the Enraged Multitude , slept in the Lord. Thus Moses the Servant of the Lord , died by the command of God. Thrice happy and blessed are such , that never more shall be miserable . The death of the Just , saith St. Bernard , is good , because of its Rest , better because of its Novelty , best of all by reason of its Security . Blessed , and again thrice blessed are such , for their Works follow them : They follow them as Children follow their Parents , as Servants follow their Masters , as Scholars follow their Teacher , and Souldiers their Captain . They follow them to the Tribunal of God , to the Court of Heaven ; as Peers follow their Prince , whither these Noble Servants are only admitted . Sect. 23. The Farewel of a dying Person to the living which are to go the same way . THere are many things of which it behoves me to Repent , of Vertue often neglected , and Time ill spent . How much did it become me to have been more patient , more submissive , more studious of daily Death . How small a Spark of Divine Love did glow in me ! Pity me , O God , pity me , according to thy great Mercy ! Spare a Sinner , O Infinite God , through the Passion and Blood of thy dear Son. But I have also offended you both in Word and Deed ; Pardon me ; you find me both Confessing and Sorry , and deny me not this Provision for my Journey , the pardon of all my Transgressions . Let not your Vertue decrease by my Example , which was always bad . You have before your Eyes the Lives of the Saints , to which yours must conform . Enable their Patience , Submission , and Obedience to the utmost of your power . I also return you thanks for your Pains , for your Assistance , for your Advice , and for your Love. God the inexhaustible Fountain of Goodness , and the Immense Ocean of Love , recompence your Affection . God is certainly most Liberal to those that Commit themselves to his most holy Providence . Obedience is a most Noble Vertue , Patience is absolutely necessary , Submission is a most excellent Vertue , and Contempt of our selves , Poverty is a Vertue belov'd of Christ , Charity is the Queen of Vertue : Yet above all the Vertues , Faith in God seems to me to have something singular and most excellent , and a Plenary Resignation of a Man's self to Divine Providence , which the holy Scripture so commends , and which is continually in the Mouth of the Kingly Prophet , and which Christ endeavours to inculcate into us , by so many Arguments drawn from Flowers , &c. little Birds . The Vertues of this Faith , and the Tranquility that attends it , he only knows and finds , who in every thing as well small as great , most perfectly trusts in God , and confines himself to rely upon his Providence and Will Neither do I believe there is any man who had this Hope and Trust in God , but that strange and hidden Mysteries befell him . Therefore let us trust in God , and commit our selves wholly to his Will and Protection . I , whom ye here see , am cited to the Tribunal of God , to give an Account of Sixty Years . All my Deeds , Words and Thoughts , are open to this Judge . Nothing is concealed from him . All my Lifes Actions shall receive their definitive Sentence . How I tremble ! for it is a terrible thing to stand in Judgment before God. But in this Extremity there is that which comforts me : Therefore though I am a wicked Servant , my Lord is Gracious and Infinitely Good , who will acknowledge his Servant though he have been bad . And now God be with you all that Survive : Farewel all you that are to follow me in your order . Sect. 24. The last Admonitions of Dying People . AS the Sun towards his Setting , shines often forth more pleasantly ; So Man the nearer he is to Death , the wiser he is . Hence those Admonitions of dying People , which Wisdom has so much applauded . ●…yrus being about to die , My Son , said he , when I am dead , close up my Body neither in Silver nor in any other Mettal , but return its own Earth to the Earth again . His last Words were , Be grateful to your Friends , and you will never want the Power to punish your Enemies . Farewel my dear Son , and tell these my Words to your Mother also . Wisely saith Thcophrastus , upon his Death Bed , Many fine and pleasant things doth Li●… impose upon us , under the pretence of Glory , then the Love of which there is nothing more vain . Hither may be referred the saying of Severus , the Emperor . I was all things , but nothing avails . Constantius , Father of Constantine the Great , upon his Death-Bed , as he was resigning his Empire to his Son , with a wonderful Chearfulness ; Now ( said he ) do I almost esteem Death above Immortality . I leave a Son , Emperor . Here is the Man , that after 270 years has wiped away the Tears of the Christians , and avenged the Cruelty of Tyrants . Christ was truly in Arms with Constantius . Lewis , King of France , gave these his last Admonitions to his Son. Beware my Son , that thou never commit any deadly Sin ; rather suffer all manner of Torments . First , chose such about thee as will not be afraid to tell thee what thou art to do , and what to beware . To thy Parents give all Obedience , Love and Reverence . Ferdinand , the Great , King of Castile , falling sick of his last Sickness , caused himself to be carried to the great Church , in all his Royal Robes , where putting off all his Royal Ornaments , and as it were restoring God his own , he put on a Ha●… Cloth , and casting himself upon the Ground , with Tears in his Eyes . Lord , said he , the Kingdom which thou gavest me , I return to thee again , seat me , I beseech thee , in Eternal Light. Charles King of Sicily , spoke these Words , Oh the Vain Thoughts of Men ! Miserable Creatures , we are delighted with Honour , heap up Treasure , and neglect Heaven . O the happy Fate of the poor , who content with little Sleep in Tranquility . What does now my Kingdom , what do all my Guards avail me ? I might have been Miserable , without all this Pomp. Where is now the power and strength of my Empire ? The same necessity involves me , as hampers the meanest Begger . Of so many Thousands of Clyents , Servants and Flatterers , there is not one that will or can accompany to the Tribunal of God. Go Mortals go , and swell your Breasts with great Thoughts ; to Day or to Morrow , ye must die . Farewel Earth , would I could say , welcom Heaven . Nor must we forget the most Holy and Opulent of Kings , the Son of the Hebrew Nation , David , who being near Death , I saith he , am going the way of all the Earth , and then turning to his Son , But thou my Son Solomon , said he , Keep thou the watch of the Lord , thy God , that thou walk in his Ways , and keep his Statutes and Precepts . If thou seek the Lord , thou shalt find him ; but if thou forsakest him , he shall cast thee off to Eternity . A terrible Exhortation , and enough to have pierced a Heart of Adamant . Thus Death devours all , cuts off Kings , lays Nations wast , and swallows the People up ; deaf to Prayers , Riches , Tears , not to be overcome by any humane force . Only the wise Man dies contented , the Fool murmurs at his departure . Sect. 25. Christ is invited . ABide with me , O Lord , for it draweth toward Night , and the day is far passed . The day of my Life hastens towards Night , and there is no Joshua to stay the Sun , or prolong the Day . But as the Sun is daily buried under ground , yet every Morning revives ; so I and all that live shall go to the Earth , but we shall return from the Earth clearer than the Sun it self . Therefore , O Christ , O my most Gracious Saviour , abide with me ; behold it draweth towards Night . My Eyes , my Ears , all my Senses fail me : but do thou , I beseech thee , not fail me , O most loving Jesu , and all the rest , I most willingly abandon . Begon all other things ; I dismiss and give ye leave . My Creator is with me , it is enough . It is well with me . But that thou may'st tarry with me till Night , even till Death ; still I cry , abide with me , O Lord , for it draweth towards Night . Sect. 26. The dying Man is encouraged . WHen thou hast not the convenience of reading much , behold a few Verses not a little useful to ease thy Troubles , and confirm thy mind . Consider that St. Cyprian whispers these Words into thy Ears . When we die , we pass to Immortality . Nor can we attain to eternal Life , unless we depart from hence . Neither is this an Exit , but a Passage , and a flight to Eternity , after the short Conclusion of a Temperate Race . How preposterous , how perverse a thing it is , when we desire that the Will of God should be done , when he calls us forth of this World , that we should not streight be obedient to his Will ? We strive , we struggle , and like head-strong Servants we are haled into the presence of God , with Sadness and Sorrow ; forc'd rather by Necessity , than won by the tie of our Obedience ; and is it reasonable we should be honoured by him with Celestial rewards , to whom we go unwillingly ? Wherefore do we desire and pray that the Heavenly Kingdom may come , when our Earthly Captivity so much delighteth us ? Wherefore do we so earnestly wish for the fulfilling of Christs Kingdom , when we had rather serve the Devil here , then raign with Christ there ? Then shall the Servants of God injoy Peace , and a calm and quiet Rest , when freed from the troubles of this World , when having vanquished Death we come to immortality . When to see Christ , it shall be our joy , when we can have no joy , but by , seeing Christ. What blindness of mind , what madness is it , to be in love with the Oppressions , Pains and Tears of this World , and not rather to make haste to that joy which can never be tak'n from us ? Death is therefore the Hav'n of all Mortals . O happy Shore , O secure Port ! wherein none but the obstinate can Shipwrack . Sect. 27. Faith in the Resurrection . THis Flesh of ours now lives ; though shortly to return to its Clay , to its mouldring Dust ; to be the Food of Fish , Locusts , Ants. and poysonous Vermin . And yet , after all this , the same Flesh shall rise ; and the Butcheries of Executioners , and the Coats of Martyrs shall be crown'd . Neither do thou dream of any Flesh than the former , unless thou canst imagine God unjust to give the reward to any other than that which has won the Prize , or that he should receive another to his Heavenly Rest , than that which won the Prize . The same Soul in all things , which in this Flesh fought the good fight , stood stedfast , learnt God , put on Christ , sowed the hope of Salvation , the same shall reap . The same Flesh that with the Soul ran through the whole Order of Life , endured , bled , with the same Soul , its Companion , shall reap the reward . Lazarus was the same after he had been four days in the Sepulchre as before , The same the Son , after the Mothers Tears were tried up as before : The same was Christ , after his being entombed as before . Neither does any aid of Sepulture deprive God of his Omnipotency , or put a stop to his Goodness . The same was the Tongue of the Rich Man , that was fed with-Banquets , and that which was scorched in the Infernal Flames , and begg'd to be relieved by the Finger of the more happy Begger ; the same Flesh shall be rewarded or punished according to its Merits . Is not God able to enliv'n the Clay , with the same breathing of his Spirit as formerly ? He that formed the Muscles , the Bones , the Nerves , the Veins , the Marrow , out of the same Clay , Can he not form the same , out of the same again ? Is there a necessity that what perishes once should always Perish ? By what Law ? Behold , that I may not stumble thee with any higher Philosophy ; behold thy Universal returning , Order of all things ; that is a testimony and argument of returning Man. Summers and Winters revolve , Springs and Autums have their turns . The light of Sun and Stars return with the morning Splendor , or the natural Darkness had obscured . Thou wouldst think the Vine dead , and the Branches only fit for the Fire , yet we see them revive again , and thicker clad than before ; and what the cold Kills , the heat of Summer restores more Beautiful , as if decay it self paid use . Not that these things , in all things , prove the Reparation of Human Life but lead us to it . Wouldst thou have more signal Arguments ? We have a pledge in Christ , in whom we Usurp Heaven , and the Kingdom of God. Wouldst thou have it in Man ? The mortified and putrified Flesh of Lazarus ; wise Flesh. Moses and Elias made known to the Apostles , demonstrated , that the same Habit and Condition of Body is still preserv'd in Glory . And the departed Souls delivered out of the Prisons of this Flesh , and returned to their own pure Light and Substance ; yet desire nothing more than to be clad with this refin'd Clay , and in the former Matrimonial Society , to continue a Life with the same Flesh , never to be dissolved ; that they which endured together may injoy the same equality of Glory , like Christ their Captain , who ascended Flesh and Bone into Heaven , a Pledge and Argument of our future Purity . Therefore , let us not be sad . When the old House falls a fairer will rise in the stead . He not only believed without a Cause , but lived for no Cause , that thought himself born to Perish . Sect. 23. The hope of Resurrection , our greatest Comfort . JOB almost buried in the Grave of innumerable Calamities , yet with a vast alaerity of Mind ; I know ( saith he ) that my Redeemer Lives , and that I shall rise out of the Earth , at the latter day , and shall be covered again with my Skin , and shall see God in my Flesh ; when I my self shall see , and mine Eyes shall behold , and none other for me . This my hope is laid up in my Bosome . Christ also as it were returning an Answer to Job ; I am the Resurrection and Life , saith he ; whoever believeth in me , though he be dead shall live . There will most certainly come a day , that will restore us to Light , and therefore ought to depart contentedly . 'T is reported that there is a Bird in the East Indies , called Semenda , which being sensible of her approaching Death , fetches Wood into her Nest , sings sweetly , and by the clapping of her Wings sets it a Fire , where being consumed , out of the Ashes grows a Worm , which afterwards comes to be a Bird of the same Nature . A●… plain Symbolum of the Resurrection . Mirmeius , the Roman Orator , a great Antagonist of the Christians : see ( saith he ) how for our comfort all nature points out our Resurrection . The Sun sets and rises , the Stars fall and return . Flowers decay and reflourish ; the withered Trees recover their Vendure . Seeds return their several species . Thus the Body deceased , like Trees in Winter , cover their Vigour with a feigned dryness . We are also to expect the Spring of the Body . I know that my Redeemer Lives , and that I shall rise again at the last day . Sect. 29. The hope of Heaven . WHat wouldst thou ? What desirest thou ? Wouldst thou live ? And wouldst thou not die ? So live then that thou mayst once live happy . For to live , and not to live happily , is a kind of death , or the way to death . In Heaven thou shalt live , never to die . Therefore thou shalt live happily , for thou neither shalt nor canst suffer pain , because there is none there . There thou shalt enjoy thy Wishes ; nor canst thou 〈◊〉 be put out of possession . Eat O ye Cant. 5. 1. Friends , drink and be merry , O ye beloved . This Banquet has no end . St. Austin cries out , O sempiternal Life , and tempiternally blessed ; where joy without sorrow , rest without labour , dignity without fear , health without sickness , life without death , happiness without calamity , where all good things perfect in charity . The Gates of Jerusalem shall be built of Saphyrs and Smarayds , and of precious Stones , the whole Circuit of her Walls . The Streets of the City shall be pure Gold , transparent as Glass , and through her Villages shall Allelujahs be sung . Therefore blessed are they that dwell in thy house , they will be alwaies praising thee . I believe verily to see the goodness of the Lord in the land of the living . Sect. 30. Sighs to Heaven . Exod. 35. SHew me thy Glory . Shew me all thy vers . 18. Good. Isa. 61. 3. When wilt thou give unto them that mourn , beauty in stead of ashes , joyful Ointment for sighing , pleasant rayment for a heavy mind . Job 6. 8 , 9. 10. O that I might have my desire , and that God would grant me the thing that I long for . O that God would begin to smite me . That he would let his hand go and take me clean away . Then should I have some comfort ; yea I would defie him in my pain , that he would not spare , for I will not deny the words of the Holy One. Job 7. 2. For as a bond-servant desireth the shadow , and as the hireling would fain have the reward of his work . Psalm 15. 1. Lord who shall dwell in thy Tabernacle ? who shall rest in thy holy place ? Psalm 27. 45. One thing have I desired of the ●…ord , which I will perform , even that I may dwell in the house of the Lord all the days of my life , to behold the fair beauty of the Lord , and to visit his Temple . Psalm 42. 1 , 2. Like as the Hart desireth the Water-brooks , so longeth my Soul after thee , O God. My Soul is a thirst for God , yea , even for the living God. When shall I come to appear before the presence of God ? Now when I think thereupon , I pour out my heart by my self . I went by with the multitude , and brought them forth to the house of God. Psalm 55. 6. O that I had wings like a Dove , for then would I fly away and be at rest . Psalm 60. 9. Who will lead me into the strong City ? Ps. 65. 4. Blessed is the man whom thou choosest and receivest unto thee ; he shall dwell in thy Court. Ps. 73. 1. Truly God is loving unto Israel ; even to such as are of a clean heart . Vers. 24. Whom have I in Heaven but thee , and there is none upon earth that I desire in comparison of thee . Vers. 25. My flesh and my heart faileth , but God is the strength of my heart , and my portion for ever . Psalm 84. 1. O how amiable are thy dwellings , thou Lord of Hosts . Vers. 2. My Soul hath a desire and longing to erter into the Courts of the Lord V. 10. For one day in thy Courts is better than a thousand years . Psalm 116. 9. I will walk before the Lord in the land of the living . Psalm . 120. 5. My Soul hath long dwelt among them that be Enemies to peace . Psalm 122. 1. I was glad when they said unto me , we will go into the house of the Lord. Psalm 138. 1. By the waters of Babylon we sat down and wept , when we remembred thee , O Sion . Ver. 4. How shall we sing the Lord's Song in a strange Land ? If I forget thee , O Jerusalem , let my right hand finger forget her cunning . Ps. 142. 9. Bring my Soul out of prison , that I may give thanks unto thy Name . Which thing if thou wilt grant me , then shall the righteous resort unto my company . I desire to be dissolved and be with Christ. Sect. 31. An Abstract of the Comforts against Death . FIrst Death kills our familiar Enemy the Body . There is no mischief more pestilential than a Bosom-Enemy . The Flesh lusteth contrary to the Spirit , and the Spirit contrary to the Flesh , Gal. 5. 17. These are contrary one to another . 2ly , Death breaks the Door of the Prison wherein we are lockt up : But as old Prisoners , many times long acquaintance with the place detains us not unwilling in the midst of our Fetters and Sufffferings . But the best of Kings desired to be delivered out of Custody . 3ly , Death eases us of a vast Burthen ; for why , a corruptible Body is heavy to the Soul , and the Earthy Mansion keepeth down that Understanding that museth upon many things : No man can swim with this Burthen . 4ly , Death puts an end to our Pilgrimage . What is Mortal Life , saith St. Gregory , but a way ? Consider my Friends , what it is to be aweary , upon the way . Our present Life is full of pain , a perpetual strugling , and yet we cannot forsake it without Tears . 5ly , Death brings us out of all Danger . The most Fortunate Man that lives is subject to many Dangers ; and Danger is hardly avoided without danger . He has only escaped all Dangers , who is out of this Life . 6ly , The necessity of Death . Nobly said the wise Roman , There is no greater comfort in Death , than Death it self . He would not live , that would not die . Death carries with it an impartial and unvanquishable Necessity . For the first part of Impartiality is Equality . 7ly . The Death of Christ. To the Contemplation of this , St. Paul exhorts us : Let us , saith he , run with patience unto the Battel that is set before us . Looking unto Jesus the Captain and Finisher of our Faith ; who for the Joy that was set before him , endured the Cross. To the Members of this Head this is the greatest Consolation : For that the Members should not fear Death , the Head endured the utmost violence of Death . The Author of Life by dying set open the Gates of Heaven . Why do we fear to die ? 8ly , The Hope of Resurrection . Wherefore do we expostulate with Death ? He does not deprive us , but introduces us into Life . The Day will shine that will recal us from our Graves . We shall all rise . Which sundry Arguments demonstrate unto us , as has been already shewed . 9ly , Immortality it self . Death is the end and passage ; the end of Calamity , the passage to Calamity . Hence the death of the Just is called their Birth-day . Hence also that other Saying , Death is but a Sport to a true Christian. And that no man might fear this Sport , Prudentius in his Hymns , has these Lines . That which you see , believe me , is no pain , And but a minute doth prolong its raign . Nor doth it silly man of life deprive ; But life reforms , by keeping life alive . Thus the best , and all the best of men have the same beginning of Happiness , as end of Mortality . Sect. 32. Against those that Die unwillingly . SO it is , we generally fear Death , neglect Life , and die unwillingly : And yet this is Ingratitude , not to be content with our time allotted . They will always be but a few Days , saith Seneca , if they be numbred . The Prolongation of Life nothing avails to Happiness . How much more satisfactory is it to put a good Value upon our own , than to value the Years of another . Did God think me worthy of this time ? This is enough . He might have added more , but this is a Favour . Here opportunely Horace . But having his compleated time enjoy'd , Let him , like a full Guest , the Room avoid : Who would endure a Guest that at the end of a Banquet should cry , I have not filled my Belly . Who can praise that man , who departing out this life shall complain and say , I have not lived long enough ? and bemoan himself as if his life were broken off in the third Act ? 'T is not only a shameful but a ridiculous Complaint . The bounds are set ; but whether a long Life or a short , there is to be an end of it . So it pleases the Author of Life . Th' hast eat and drank enough , enough hast plaid . And now Time calls that will not be delaid . Most admirably Epictetus ; Thy Honour is at end , be gone , depart , gratefully , modestly ; give place to others : Others must be born , as thou wert ; and being born , they must have Habitations and Food ? But should not the first depart , what would be left ? Why art thou insatiable ? why art thou not satisfied ? why dost thou stifle and croud the World. But more admirably than Epictetus . St. Austin ; At what time soever God would have thee make thy departure , let him find thee ready ; For thou art a Stranger , and not Master of the House : The House is only let to thee , nor hast thou any certain Lease of it . What said the Lord thy God ; When I please , when I say the word , be gone , depart . I will turn thee out of thy Inne , but I will give thee a House . Thou art a Pilgrim upon Earth , thou shalt be a Tenant in Heaven . He more earnestly expects , more confidently hopes for Heavenly Pleasures , who denies himself Earthly Delights . Who life doth count severe , Less cause hath death to fear . Sect. 33. Delay is the Rock of dying People . WE have admonished the Healthy , the Sick , we must also admonish the Dying , to beware of this Rock , Delay . How many thousand People have made an ill end , only because they have denied those things which were not to be delaied . Why , O dying Friend , dost thou set apart to Morrow , or the next Day for thy Salvation ? To Morrow is not thine , to Day is . To Day , this very Hour , even now do what is to be done . Where wilt thou be to Morrow , or next Day . Emylius and Plutarch , that the approach of the Theban Exiles being reported to the Magistrates of the Thebans , they being in the midst of their Jollity took no notice of it . At the same time Letters being brought to the Chief Magistrate , wherein all the Counsels of the Exiles were discover'd , and deliver'd to him at the same Banquet , he laid them under his Cushion , Sealed as they were , saying , I defer serious Business till to Morrow . But this Deferrer of Business with all his Friends was that Night surprized and killed . Thus Death uses to surprize those that delay , while they deliberate , while they muse , while they defer , he comes and strikes with his unlookt for Dart. Staint Austin , a most faithful Monitor , thus instructs one that promises , I will live to Morrow . God has promised thee pardon , but neither God nor Man has promised thee to Morrow . If thou had lived ill , live well to Day . Fool this Night thy Soul shall be taken from thee . God calls thee now , exhorts thee now , expects that thou shouldst now repent , and dost thou delay ? He is not so patient in suffering , as never to be just in revenging 〈…〉 divided his times . Do not say then , Tomorrow I will repent ; to Morrow I will serve God. F●…r enough God has promised thee Pardon , he has not promised to add to Morrow to thy delay . Delay not thy Conversion to God , for then God will be angry and destroy the work of thy hands . The Day is to be prevented , that so often is accustom'd to prevent . Sect. 34. A ready Mind . I Will receive the Cup of Salvation , and call upon the Name of the Lord. This Cup is bitterer , yet my Saviour drank it up , and from the bloody Cross drank the same to me that I should pledge him . This Cup is the fatal Cup of Death which Christ , which those most dear to Christ , which all Mortals drink through an inevitable necessity . Why should I alive refuse it ? Who ever began to live , must cea●…e to be , that he may begin that life that never shall decay . Both Good and Evil , Life and Death , Poverty and Riches , proceed from God. What meanest thou then vain Fear ? wouldst thou not that I should drink the Cup which the Father provided for me , which Christ mingled for me ? I am Mortal , and do I wonder at Death ? When Alexander the Macedonian lay sick , and that some of his Spiritual Flatterers seemed to hint to him , as if Philip his Physician had mingled Poyson in his Physick ; the King receive●… Philip just then coming to him with the Poyson prepared ; with one hand he gave him his Friends Letter , with the other he received the Poyson from him ; and as he put it to his Mouth , he fixed his Eye upon the Physician 's Face , to try whether he could discover any Marks of Guilt in his Face : but perceiving none , and being thereby confirmed in the Fidelity of his Physician . he forthwith drank off the Poyson . So will I do , when my dear Jesus , my Physician and Saviour shall reach me that wholesome Cup that is to procure my Eternal Rest , while I drink it , I will fix my Eyes continually upon this Physician 's Face , upon the Countenance of my Crucified Lord , wherein I shall read his Love toward me , and fearless I will take off the Cup , which the more of Love it has , the more it has of Salvation . Sect. 35. The dying Person arms himself with Faith , Hope and Charity . THat this may be the more readily and easily done , we have set down certain Forms for the Exercise of Faith , Hope and Charity . To Faith. I do protest ( in the presence of God , his Holy Angels , and the Church both Triumphant and Militant ) that I believe what ever the Holy Universal Church believes , and that I live and die in the Faith , which the same Universal Church Profession ( in Union which , and under her Head ) our Lord Jesus Christ. From which , whatever is dissonant , I utterly reject and abandon . To Hope . I have set God always before me ; for ●…he is on my right hand , therefore I shall not fail . Wherefore , my heart was glad , and my glory rejoiced ; my flesh also shall rest in hope . For why , thou shalt not leave my Soul in Hell , nor suffer thine Holy One to see Corruption . Thou shalt shew me the Path of Life ; in thy presence is fulness of Joy , and in thy right hand is pleasure for evermore . Psal. 16. v. 8. &c. To Charity . What shall I return to the Lord for all his Benefits . I will receive the Cup of Death from the hand of God , and call upon the Name of the Lord. I will call upon God with Praises , and I shall be safe from my Enemies . Into thy Hands , O Lord , I commend my Spirit . Thou hast created me , O God , thou hast redeemed me , thou hast sanctified me ; thine am I alive and dead . I offer my self up entirely to thy will. Jesu , Son of David , have mercy upon me . Sect. 36. What is always to be in the thought and Mouth of a sick and dying Christian . IN sickness , O Christian , if thou art asked , how thou do'st ? or how is it with thee ? Beware of returning any other Answers but these — As God will — As God pleases — As the Lord's pleasure 〈◊〉 — So let it be done — According to the ●…nd pleasure of God — As it pleases God , so let his ●…ill be fulfilled in Earth , as it is in Heaven . Nor will it be amiss to have these threefold Pre●…ces continually in thy lips , and in thy mind , as ●…ell in thy Sickness , as at the hour of thy ●…eath . 1. Blessed be God to all Eternity . 2. Have mercy on me , O Lord , according to thy lo●…ing Kindness ; though I am not worthy of the least of ●…y mercies , O God. 3. Oh , Lord , my God , I surrender my self wholly up 〈◊〉 ●…hy will , let thy will be done . Sect 37. Certain Precepts to be particularly observed by a dying Person . FIrst , Not to depend upon the Merits ; but with all thy Sins and Omissions to cast thy self into the Fathomeless Ocean of Divine Mercy . Next , To adhere stedfastly and constantly to the belief of the true Holy Church ; and to receive the Holy Sacrament . Thirdly , To forsake all the frail and passing Vanities of this Life ; and to unite thy self to God , with all thy Soul and Affection . To breath after the Land of Promise , where thou may'st be able to offer up a lasting Sacrifice of Praise and Thanksgiving to God for all his Mercies . Fourthly , To offer up thy self , a Living Sacrifice to the Glory of God , for his great good will toward thee , and to endure patiently for his sake all the pains and troubles of Sickness , and the bitterness of Death . Fifthly . To set continually before thy Eyes , the terrible Death and Passion of thy Lord Christ , that so thou mayst unite thy Body and Soul , with the wounded Body , and afflicted Soul of Christ. But the safest way is , whatever thou wouldst do in the utmost extremity of thy Sickness , to begin to do that in the prime of thy Health . Sect. 38. Refreshments for a dying Person . COme my People , enter thou into thy Chambers , and shut thy Doors about thee . Hide thy self for a little while , till the Indignation be ●…verpast . Isa. 26. 20. When I was angry , I hid my Face from thee for a little season ; but through everlasting goodness I have pardoned thee , saith the Lord thy Redeemer , Isa. 54. 8. Why art thou so full of heaviness , O my Soul ? And why art thou so unquieted within me . Put thy trust in God , for I will yet give him thanks for the help of his Countenance , Psalm 42. 6. For we are the Children of the Holy Man , and look for the Life which God shall give unto them that never turn their belief from him , Tob. 2. 18. Even so it is not the will of your Father which is in Heaven , that one of these little ones should perish , Mat. 1●… . 14. For God so loved the World , that he gave his only begotten Son , that whosoever believeth on him , should not perish but have Everlasting Life , John 3 16. But if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . And he is the Attonement for our Sins , not for our Sins only , but for the Sins of all the World , 1 John 2. 1. Verily , verily I say unto you , he that heareth my Word , and believeth in him that sent me hath Everlasting Life , and shall not come into Damna●…ion , but is escaped from Death unto Life , John 5. 24. All that the Father giveth me shall come unto me , and him that cometh unto me I will in no wise cast out , Joh. 6. 37. I am the Resurrection and the Life ; he that believeth in me , yea though he were dead yet shall he live . And whosoever liveth and believeth in me shall not dye eternally , Joh. 11. 25 , 26. In my Fathers House are many Mansions , 14. 2. If God be on our side who can be against us ? Who spared not his own Son , but gave him for us all ; how shall he not with him , give us all things ? Who shall lay any thing to the charge of Gods chosen ? It is he that justifies ; who is he that condemneth ? It is Christ which dyed , yea rather which is raised again , which is also on the Right Hand of God , and maketh Intercession for us , Rom. 8. 31 , &c. For no Man liveth to himself , and no Man dyeth to himself ; for if we live , we live unto the Lord. Whether we live therefore or die , we are the Lords . For we know that if our Earthly House of this Tabernacle were destroyed , we should have a Building of God , even a Habitation not made with Hands , but Eternal in Heaven . For therefore sigh we , desiring to be farther cloathed with our House which is from Heaven ; for if that we be cloathed , we shall not be found naked , 2 Cor. 1 , 2 , 3. Now also Christ shall be magnified in my Body , whether it be by Life or by death . For Christ is to me Life , and Death is to me Advantage . Having a desire to depart and be with Christ , Philip. 1. 20 , 21. But our Conversation is in Heaven , whence also we look for the Saviour ; who shall change our vile Body , that it may be fashioned like his glorious Body . This is a faithful saying , and by all means worthy to be received , that Christ Jesus came into the World to save sinners , of whom I am chief , 1 Tim. 1. 15 , But he that shall endure to the end , the same shall be saved , Mat. 24. 13. Be thou faithful unto death , and I will give thee a Crown of Life , Rev. 2. 10. These Fountains refresh and cool the hot Baths of death , he shall happily swim therein , who plunges himself over Head and Ears in these Rivolets . Sect. 39. The Sighs and Prayers to God proper for a Dying Person . ENlighten my Eyes , O most merciful Jesu ; that I sleep not in death . Left my Enemies say , I have prevailed against him , Psal. 13. 3 , &c. Lord Jesu Christ , Son of the Living God. Lay thy Passion , Cross and Death between thy Judgment and my Soul. O Lord Jesu Christ , remember not our old Sins , but have mercy upon us , and that soon , for we are come to great misery , Psal. 79. 8. Sweet Lord Jesu Christ , for thy glories sake , and for the Effectual Vertues sake of thy Sufferings ; cause me to be written down among the number of thy Elect. Enter not into judgment with thy Servant O Lord , for there is no Man righteous in thy sight . I worship thee O Christ , I bless thee because thou hast redeemed the World by thy Sufferings . Saviour of the World save me , who by thy Cross and Blood hast redeemed me . O most merciful Jesu , I beseech thee that with thy precious Blood which thou didst shed for Sinners , that thou wouldst wash away all my iniquities . O Blood of Christ purifie me ; let the Body of Christ save me ; let the Water from Christs side wash me ; let the Passion of Christ comfort me . O kind Jesu hear me ; hide me between thy Wounds : Permit me not , O merciful Jesu , to be separated from thee ; in this my Hour of death call me ; command me to come to thee , that I together with thy Saints may praise thee to all Eternity . Cast me not from thy Countenance , nor take thy Holy Spirit from me . Sect. 40. At the Moment of Death . NOW Lord according to thy good pleasure deal mercifully by me , and command my Spirit to be received in peace . Sound into the Ears of my Mind those sweet words ; this day thou shalt be with me in Paradise . Now let thy Servant depart in peace , because mine Eyes have seen thy Salvation . O Jesu , Jesu , Jesu , permit me to enter into the number of thy Elect. O Jesu , Son of David , have mercy upon me O Lord Jesu , make haste to help me , O Lord Jesu , receive my Soul. Sect. 41. The true Confidence of a Dying Person in God. HEre I confidently aver with St. Bernard . Let another pretend to Merit ; let him boast of enduring the heat and burthen of the day ; my desire is to adhere to God , and to put my hope in the Lord. And though I am conscious to my self , that such was the naughtiness of my pass'd Life , that I deserve to be forsaken of God , yet will I not cease to relye upon his Immense Goodness , and to hope that as hitherto his most Holy Grace has afforded me strength to endure all things , so the same will still uphold me , and enable me to finish my course . Therefore this one thing I beg of thee O God , that thou wilt never suffer me to distrust of thy Goodness , though I know my self to be weak and miserable . Yea , though I should perceive my self in that Terror and Consternation ready to fail , like St. Peter , upon one blast of Wind , let me remember him ; let me call upon Christ ; Lord make me whole . Then , O then shalt thou stretch for●…h thy Hand and save me from sinking . But if thou sufferest me to go farther yet with Peter , to run headlong into denial ; then such is my hope that thou w●…t look upon me with an Eye of Mercy and Compastion , as thou lookest upon Peter , and grant me a now Confirmation of Eternity . This I am certain of , that unless the fault be mine the Lord will not forsake me . I acknowledge that saying of St. Austin , God may save some without good works , because he is Good ; but he condemns none but for their evil works , because he is Just. And therefore I commit my self to him with a full hope and confidence in him . If he suffer me to perish for my Sins , yet his Justice shall be magnified in me . Yet I hope and most certainly hope , that his most merciful Goodness will most faithfully preserve my Soul , so that his Mercy rather than his Justice shall be praised in me . Nothing can happen to me against the will of God. Whatever he pleases , to whom ever it seem ill , is still the best to me . VVhatever pleases thee , that will I , that will I , O God. Sect. 42. The Last Words of Dying Persons . AUgustus the Emperor dy'd with these words in his Mouth . Live mindful of our Nuptial Knot , and so farewel . How much more holily would these Christians do , that direct their last words to the Beginning and Creator of all things . Dyonisius the Areopagite , being condemned to lose his Head , with a Christian Generosity , contemning the Reproaches of the Spectators , Let the last words of my Lord upon the Cross , said he , be mine in this World ; Father into thy Hands I commend my Spirit . Basil the Great , lying at the last period of Life , after he had piously instructed his own Friends , breathed out his Soul with these last words , Lord into thy Hands I commend my Spirit . St. Bernard upon his Death-bed , Oh Christian , said he , despair not of this Infirmity . Christ has taught thee what thou oughtest to say in all the dangers of death , whom to fly to , whom to invoke , in whom to hope . Therefore do thou so behave thy self , that at the hour of death , thou maist be able to say , In thee Lord have I trusted let me not be confounded to Eternity . Therefore let the last words of a dying Person be directed to God. All his Prayers , Wishes , Desires , and last Hopes must ever tend to him . Let the dying Person say from the bottom of his Heart ; To thee Lord I turn my face ; to thee I direct my Eyes . Sect. 46. Let the dying Person imitate the Penitent Thief in Golgotha . LOrd remenber me when thou comest into thy Kingdom . Happy Thief , who in the School of Christ had learnt more in three Hours , than the Unhappy Iscariot in three years . Lord God! How great is the Abyss of thy Judgments . Thy Friends and Kindred are silent ; thy Disciples forsake thee ; the Angels appear not . Where are those thousands fed by this Crucified Lord ? Who of all that multitude speaks one word for so great a Benefactor ? Yet the Thief against his Companion pleads the Cause of Christ , and justifies his Innocency ; take off all Scandals from him , and convicts the Multitude of Murther . Nor was the Son of God asham'd of such an Advocate ; but rather applauded him . Nor was the happy Rhetorician wanting in his Cause . But we truly , said he , are righteously punished , for we receive according to our deeds , but this Man hath done nothing amiss . Oh how truely may I say the same of my self . I justly now dye , I receive according to my Deeds , but my God and my Lord did nothing , that he should dye , and dye in so much Torment . And therefore may I truely use this Prayer , Lord remember me because thou art come into thy Kingdom . And because thou art now in thy Kingdom look upon me weeping in this Exile , and admit me going hence into thy Kingdom . This I beg of thee for the sake of thy Scourgings , thy Thorns , thy Cross , and through thy Torments and thy Death . Therefore what remains but for me to throw my Soul into his Bosom , who alone considers its Pains and Sufferings , He knows what conduces to the Salvation of Souls ; I wait for thy Salvation , O Lord. Sect. 47. A Heliotropian Receit against all Sickness and Death . THE Heliotrope is a Flower , which as we find by daily Experience , turns it self with the Sun from East to West , and doing the same even in cloudy VVeather ; and in the Night , for want of the Sun contracts and shuts up the Beauty of its Colours . Let the will of Man always wait upon Divine Pleasure , continually turning and winding it self to the beck of Sacred Power , though the VVeather be cloudy . Nor can any day in all the life of Man be more cloudy than the day of our death . Then let the dying Person with fix'd and stedfast Eyes , like the Heliotrope , turn himself to his only Sun. This let our Saviours words teach us . Even so , O Father , for so was it thy good pleasure . After this manner , my dear dying Friend speak altogether . In all things to be done , to be avoided , to be endured and born , according to thy Lords Example always say ; Even so , O Father , even so ; always submitting thine to the most holy VVill. Even so , O Father , even so , both now and for evermore . Philip the second King of Spain , groaning under the pains of a desperate Disease , was wont continually to repeat these words of our Saviour . Father , not mine , but thy will be done . And one time among the rest , as the Passion of Christ was read to him , while the Chirurgeons were Lanching open an Aposthume , he caused the Reader to stop at these words . So highly did that great King value this Heliotropian Receit , as well in Health as in Sickness . This Heliotrope cures Sickness , Death , and all sorts of Diseases . He is far from Destruction , who in his will is so near to God. THE Fatal Moment . VVHen we dye our Everlasting state is to be determin'd ! After Death the Judgment . The moment of our departure hence will pass us over to the Righteous Tribunal of God. It will make us either to shine with the Angels above , or to set with the Devils . It will either fix us in a joyful Paradise , or in an intolerable state of Woe . So that we may say with Nieremberg , How many things are to pass in that Moment ? In the same is our Life to finish , our Works to be examined , and we are then to know how it will go with us for ever and ever ? In that Moment I shall cease to Live , in that Moment I shall behold my Judge , in that moment I must answer for all my publick and my secret Actions , for all that I have ever thought , or spoke , or done ; for all the Talents , the Time , the Mercies , the Health , the Strength , the Opportunities and the Seasons , and Days of Grace that I have ever had , for all the Evil that I might have avoided , for all the good I might have done and did not , and all this before that Judge , who has beheld my ways from my Birth to the Grave ; before that Judge who cannot be deceiv'd , and who will not be impos'd upon . Little can he that has not been brought near to Death and Judgment know what Thoughts the Diseased have when they are so . Little , very little does a Soul in Flesh know what it is to appear before the Great God. This is so great and so strange a thing , that they only know it who have receiv'd their final Sentence ; but they are not suffer'd to return to tell us how it is , or what passes then ; and God sees it fit it should be concealed from us who are yet on this side the Grave . But who does not tremble to think of this mighty Change , and of this Moment that is the last of Time and the beginning of Eternity ; that includes Heaven and Hell , and all the Effects of the Mercy and Justice of God. Who does not tremble when he considers that Infinite and Holy Majesty before whom the Angels cover their Faces ; that considers his Omniscience , and his Greatness , and the mighty Consequences of that Sentence , how sudden it is , and how irresistible , and that it is an irrevocable Decree , and by a Word of this mighty Judge we live or dye for ever . It is no wonder if the thoughts of it make us shrink and quiver . It is a greater wonder that when some or other , whom we know , are almost every week going to such a place and state as this , we who are not yet Cited to the Bar , are no more concerned , and use no more endeavours to be ready for it . Oh my Friends , when you come to the Borders of the Grave , when you are within an Hour or two's distance from your Final Judgment , and your unalterable state ; what a mighty Change will it cause in your thoughts and your apprehensions . You will then know and feel it . Then , when the Perspective is turn'd , and the other World begins to appear very great , and this very little . This that I have represented to you is a part of that which we call dying . It is a great Mercy , and greatly to be acknowledg'd that God allows us so much Time wherein to prepare our selves for this final and irrevocable Doom . It is an instance of his Patience that is truly Divine , that notwithstanding our many repeated Sins he has not cut us off . It is his great Mercy that gives us leave to appear in his Courts before we appear at his Tribunal , and that he affords us such large notice and warning that so we may be ready for our Last Tryal , whereon so very much depends . THE TREATMENT OF OUR Departed Friends ▪ AFTER THEIR DEATH In Order to Their Burial , WHen we have received the last Breath of our Friend , and closed his Eyes , and composed his Body for the Grave , then solemn and appointed Mournings , are good Expressions of our dearness to the departed Soul , and of his worth , and our value of him . The Church in her Funerals of the dead , used to sing Psalms , and to give thanks for the Redemption and Delivery of the Soul , from the evils and dangers of Mortality . But it is good that the Body be kept veiled and secret , and not exposed to curious Eyes ; neither should the dishonours wrought upon the Face , by the changes of death , be stared upon by impertinent persons . When Cyrus was dying , he called his Sons and Friends to take their leave of him , to touch his Hand , to see him the last time , and gave in charge , that when he had put his Vail over his Face , no Man should uncover it . And Epiphanius his Body was rescued from inquisitive Eyes by a miracle . Let it be interr'd after the manner of the Countrey , and Laws of the Place , and the Dignity of the Person ; for so Jacob was Buried with great Solemnity , and Joseph's Bones were carried into Canaan , after they had been embalmed , and kept 400 years , and devout men carried St. Stephen to his Burial , making great lamentation over him . And Aelian tells us that those who were the most excellent persons , were buried in publick , and men of ordinary Courage and Fortune had their Graves only ●…rim'd with Branches of green Olives , and mourning Flowers , together with a few sprigs of Rosemary and Bays . But nothing of this concerns the dead in real and effective purposes ; nor is it with care to be provided for by themselves , but it is the duty of the living ; for to them , it is all one whether they be carried forth in a Chariot or a wooden Bier , whether they rot in the Air , or in the Earth , whether they be devoured by Fishes or by Worms , by Birds or by Sepulchral Dogs , by Water or by Fire , or by delay . Concerning doing honour to the dead , the consideration is not long ; anciently the Friends of the dead used to make their Funeral Orations , and the Custom descended , and in the Channel of time it mingled it self in the Veins of the Earth , through which it passed . And now a days , Men that dye are commended at a price , and the measure of their Legacy , is the degree of their Vertue . But these things ought not so to be , the reward of the greatest Vertue ought not to be prostitute to the doles of common Persons , but preserved like flourishing Laurels and Coronets , to remark and encourage the noblest things . But that which is most considerable is , that we perform the will of the dead , the Laws oblige us , and will see to it ; but did they not , certainly it is the noblest thing in the World , to do an act of kindness to him whom we shall never see again , but yet hath deserved it of us , and to whom we would do it if he were present : And unless we do so , our Charity is Mercenary , and our Friendships are direct Merchandize , and our Gifts are Brokage ; but what we do to the dead , or to the living for their sakes , is Gratitude , and Vertue for Vertues sake , and the noblest portion of Humanity , Kindness and Love. The Reasons why we shut the Eyes and Mouth of the Dead . IN the first place , when our dear Friends and Relations are dead , we close their Eyes and Mouth , which a Learned Author says , is a Custom that was used by the Primitive Christians , to represent that the death of the Faithful is , according to the Oracles of Scripture , nothing else but a Repose ; since after having been asleep for a while , they shall be awaked to Eternity . Moreover by shutting their Eyes and Mouth , we do intimate , that the dead are no more to take delight in the Objects of this visible World , their Employment now being stedfastly to behold all the Ravishing Beauties of the other World , and continually to praise God , who is the Glorious and Bountiful Dispenser of them . The Reasons why Dead Bodies are often Kissed , Washed , Perfumed and Cloathed : Together with the Customs of several Nations in the Burial of their Dead . MAny Persons , 1. Kiss , and kindly Salute their dead Friends and Relations , to shew the natural tenderness and love they had for the deceased ; but this Custom is now quite abolished with us in many places , though this practice ought not to be altogether discommended . 2. As for the usage that is in some Countreys , of washing the dead , St. Chrysostom tells us , that it was derived at first from the Person of our Lord and Saviour , whose precious Body was washed as soon as they took it down from the Cross. And we read in the ninth Chapter of the Acts of the Apostles , that a Woman of Joppa called Tabitha , whom St. Peter restored to Life , had been wash'd before she was laid out for the Grave . The Indians burn their dead . 3. The Custom of Perfuming and Embalming the Corps , hath in our days been ( especially in England ) much observed . And indeed the very reason , why the Primitive Christians were so careful to perfume the dead , was , because they regarded them as so many Members of the Mystical Body of the Redeemer of the World. Tertullian in his Apology , upbraiding the Heathens with the vast expences of sweet Scents and Perfumes , consumed in the Temples , tells them that those Odours would be better employed , in perfuming and embalming the Bodies of Christians , and their dear Friends departed . At the Canary Islands they bury their Dead with a Bottle of Wine standing by them . 4. As concerning the manner of Apparelling the Dead , all Christians use not the same practice ; for some do only cover them with a large Winding-sheet , as they do in France : And others dress them in the very same Cloaths they were wont to wear , as in Italy , and several other places . And others dress them and lay them in their Coffin , in a white Shirt , a clean Cap ( with their Toes tyed with a black Ribband ) and sometimes ( as a late Act of Parliament enjoyns ) in Flannel ; this is the Custom in England . And likewise here it is the Custom to set the Body when drest in order to the Grave , either in the Entry , or the principal and most publick Room of the House , and that for this reason , and that by this sight , those that pass by it at the Funeral , may be taken off from Terrestrial things , and fix their thoughts on those that are Heavenly , by being thereby put in mind of their latter end , and that it will not be long before they must lye in the like posture too , in order to be carried on their Friends Shoulders to their Graves , as this their Friend or Relation is now to be carried . The Chineses always before they Bury their Dead ( if he was a Married Man ) bring him to his Wife , that so she might first kiss him , and bi●… him farewel . The manner of Burying the Dead in England , with the Reasons of the Pomp and Ceremony wherewith the English carry their Dead to the Grave . NOW having thus for taken care of the dead Body , the next thing is to consider the reasons and manner of the Pomp and Ceremony , wherewith the English carry their dead to the Grave , the manner is thus . The whole Company of Invited Guests ( being the Relations , Mourners for , and Friends of the deceased ) march in a sorrowful Procession , first to the Church , and then to the Grave , attended with more or less Pomp and Ceremony , according to the Quality of the Party deceased : At the Head of this solemn attendance , the Minister that is to bury the Corps , walketh before the Corps ( and if the party deceased was a Person of Quality or Fashion ) then goes a vast number of young Blew-Coats ( Boys and Girls ) singing Psalms and Hymns most melodiously all the way to the Church ; next to these Ranks now recited , goes a huge croud of Mourners and other People , that accompany the Corps , whereof usually some are weeping and lamenting , whilst others are swooning , and sometime almost fainting away by reason of grief for the party deceased . ( Though such excessive lamenting usually lasts not long , as appears plainly by the story of a Woman , who did passionately follow her Husband to the Grave , and would by all means be buried alive with him , yet ( being of a base and wanton temper ) as soon as ever the black attire of her Husbands Funeral was over , the next day she married a brisk Youngster , with whom she lived jo●…ndly all her days ) But to proceed , if 't is not a Person of Quality that is diseased , this great Ceremony in England is rarely observed . Last of all , when they are arrived at the Church , after the usual Ceremonies are over , and Funeral Sermon preached , the Corps is Interred in the Chancel ( if it was the Body of a Rich and Honourable Man ) or Church-yard , if it was the Body of a Mean and Ordinary Person . The exact Method that ought to be observed in Funeral Processions , for most Ranks and Degrees of Men. FIrst Children of the Hospital . Two Conductors . Poor Men. Gentlemens Servants in Cloaks . Gentlemen in Cloaks . Gentlemen in Gowns . Aldermen in Black. The Preacher . A Penon of his own Arms , Helm and Crest . The Coat of Arms. Chief Mourners . Two Assistants . Aldermen not in Black. Master of the Company if , &c. Master of the Hospital . Then all Gentlemen not in Black. Neighbours and others . THE Funeral Solemnity . I Might here inlarge upon Mourning for , and the Ancient Customs and Manners of Burying the Dead in all Nations , throughout all the habitable World. The Ancient Romans did use them that were dead after two manners , and they had two kinds of Obsequies ; the first and most Ancient was to cover the dead with Earth , and to bury them as we do ; the other to burn their Bodies , but this manner did not continue long . Numa Pompilius was the Inventer of Obsequies , and he Instituted a High-priest , who had the Charge . The first Honour which they used to perform in the Obsequies of Famous Persons , was to commend the Party by an Oration . Valerius Publicola made a Funeral Oration on the death , and in the praise of Brutus . In like manner Julius Caesar , being but Twelve years old , commended his Grandfather ; and Tiberius at the Age of Nine years praised his Father . The second Honour was to make Sword-players to Fight . Marcus and Decius Sons to Ju●…ius Brutus , were the first that did practise this , in Honour of their Father . The third Honour was , to make a Feast of Magnificent Furnishment . The fourth was a distribution of Meat to all the common People . And such ( as I have said before ) as could not be Buried with the like , and so great Pomp ( for the Expences were insupportable ) were buried in the Night time , by the Vespilions clothed all in white , who carried the dead Body to his Grave . They had likewise an Order , that within some while after the Obsequles , they would strew divers Flowers and sweet Odours upon the Sepulchre , as the Roman people did upon the Funeral Mo●…ument of Scipio . And also they accustomed yearly to Garnish , Deck , and Adorn the Tombs or Graves of the Dead , with Posies , Crowns and Garlands of all sorts of Flowers . Husbands ( saith Saint Jerom ad Pammachum ) were wont to straw , spread , or scatter over , and upon the Graves and Sepulchers of their deceased dear Wives , Violets , Roses , Lillies , Hyacinths , and divers Purple Flowers ; by which uxorious Office they did mi igate and lessen the grief of their Hearts , conceived by the loss of their Loving Bed-fellows . The like expression of Mutual Love Wives shewed to their buried Husbands . Now above all Flowers in these Ceremonious Observances , the Rose was in greatest request , and had the sole preheminence , as Kirman relates . To which Jo. Passeratius in his Rosa thus alludes . Manibus est imis Rosa grata , & grata Sepulchris , Et Rosa flos Florum . Unto the Tombs and Spirits of the Dead The Rose is grateful , of all Flowers the Head. And Anacreon in praise of the Rose thus sings in one of his Odes : I will use the Latine Translation . Rosa , honor , decusque florum Rosa , cura amorque veris Rosa , coeli●…um voluptas . And in another Ode in commendation of the Rose more aptly to this purpose , thus , Medicatur haec & aegris , Defendit haec sepultos . The Rose full many griefs doth Cure , Defends Corps laid in Sepulture . The Ancient Ethnicks did hold the springing of Flowers , from the Grave of a deceased Friend , an argument of his happiness ; and it was their universal wish , That the Tomb-stones of their dead Friends might be light unto them ; and that a perpetual Spring-tide , of all kind of fragrant Flowers , might incircle their verdant Graves . According to this of Persius Sat. 7. Dii maj●…rum umbris tenuem & sine pondere terram Spirantesque crocos , & in vina perpetuum ver . ( bear Lye Earth light on their Bones , may their Graves Fresh fragrant Flowers ; let Spring-tide still live ( there . But to come back again . The magnificence in burning the Bodies of the dead , did far exceed in charges all other kinds of Funeral ; for which the Bodies of Persons of principal regard ( as you may read in the Travels of George Sandys ) they burnt rich Odours , Gold , Jewels , Apparel , Herds of Cattel , Flocks of Sheep , Horses , Hounds , and sometimes the Concubines and Siaves whom they most respected , to supply their wants , to serve their delights , and attend upon them in the lower Shades . The expression of such a Funeral Fire , wherein the Body of Archemorus was consumed , is thus set down by Statius the Theban , in his sixth Book , Translated by Sandys . Never were Ashes with more Wealth repleat ; Gems crackle , Silver melts , Gold drops with heat : Embroidered Robes consume , Oaks , fatned by The Juice of sweet Assyrian Drugs , flame high : Fier'd Honey , and pale Saffron hiss : Full Bowls Of Wine pour'd on , and Goblers ( gladding Souls ) Of black Blood , and snatcht Milk. The Greek Kings ( then With Guidons trail'd on Earth , led forth their Men In seven Troops ; in each Troop an Hundred Knights Circling the sad Pile with sinister Rites : ( round Who choak the Flame with Dust. Thrice it they Their Weapons clash ; four times a horrid sound Struck Armours rais'd ; as oft the Servants beat Their bared Breasts , with out cries . Herds of Neat , And Beasts half slain , another wastful Fire Devours , &c. With the like Solemnity , or far greater , the Funerals of Patroclus were performed by Achilles , for with him were burned , Oxen , Sheep , Dogs , Horses , and twelve stout and valiant Sons of Noble Trojans . Achilles pulls off the Hair off his Head , and casts it into the Flame ; and besides institutes certain Funeral Games to the Honour of his slain Friend , the Glory of the Greekish Nation , Patreclus , which is Recorded by Homer in the 23d Book of his Illiads ; of which this is the Argument . Achilles orders justs of Obsequies , For his Patroclus , and doth Sacrifice Twelve Trojan Princes : most lov'd Hounds , & Horse , And other Offering to the honoured corse . He institutes besides a Funeral Game , Where Diomed for Horse-race wins the same . For Foot , Ulysses ; other otherwise Strive , and obtain , and end the Exequies . They used to quench these Funeral Fires with red Wine , and gathering the Bones together , to include them in Urns , which they placed in or upon some sumptuous rich Monument , erected for that purpose . Many more Ceremonies were observed in the magnificent ordering of both kinds of Funerals , as well of such as were Buried in the Earth , as of these Burned in these costly Piles of VVood. The Custom of burning the dead Bodies continued among the Romans , but unil the time of the Anto●…ine Emperors , An. Dom. 200. or thereabouts ; then they began to Bury again in the Earth . Ma●…ius de leg . Rom Fol. 125 , 126. They had , at these Burials , suborned counterfeit hired Mourners , which were VVomen of the loudest Voices , who betimes in the Morning did meet at appointed places , and then cried out mainly ; beating of their Breasts , tearing their Hair , their Faces , and Garments , joining therewith the Prayers of the defunct , from the Hour of his Nativity , unto the Hour of his Dissolution ; still keeping time with the Melancholick Musick . ( This is a Custom observed at this day in some parts of Ireland , but above all Nations the Jews are best skilled in these Lamentations , being Fruitful in Tears ; Tears , that still ready stand To sally forth , and but expect command . ) Amongst these VVomen there was ever an old aged Beldam , called Praefica , superintendent above all the rest of the Mourners ; who with a loud Voice did pronounce these words , Ire licet ; as much to say , He must needs depart ; and when the dead Corps were laid in the Grave , and all Ceremonies finished , she deliver'd the last Adieu in this manner , Adieu , Adieu , Adieu , we must follow thee , according 〈◊〉 the course of Nature shall permit us . The manner of these lamentings , ( saith George San●…s in his Journal ) may of old appear by this Ironical personating of a Father following the Exequies of his Son , introducted by Lucian in these words : O my sweet Son , thou art lost , thou art dead : Dead before ●…hy day , and hast left me behind , of Men the most miserable . To Mourn after the Interment of our Friends , is a Manifest Token of true Love ; by it we express that Natural Affection we had to the departed , with a Christian-like Moderation of our Grief , whereby our Faith to God-ward is demonstrated . For as God has made us living , so hath he made us loving Creatures , to the end we should not be as Stocks and Stones , void of all kind and natural Affection , but that living and loving together , the love of the one should not end with the life of the other . Our all Perfect and Almighty Saviour Christ Jesus , wept over the Grave of dead Lazarus ( whom he revived ) whereupon the standers by said among themselves , Behold how he loved him . The Ancient Romans , before they were Christians , mourned nine Months , but being Christians , they used mourning a whole year , clothed in black for the most part , for Women were clothed partly in white , and partly in black , according to the diversity of Nations . These Examples considered , I observe that we , in these days , do not weep and mourn at the departure of the dead , so much , nor so long , as in Christian duty we ought . For Husbands can bu●…y their Wives , and Wives their Husbands , with a few counterfeit Tears , and a soure Visage masked and painted over with dissimulation ; contracting second Marriages , before they have worn out their Mourning Garments , and sometimes before their Copemates be cold in their Graves . AN ACCOUNT Of the Death and last Sayings Of the most Eminent Persons , from the Crucifixion of our Blessed Saviour , down to this present time . FUneral Orations have been anciently used both within and without the Church , without among the Heathens , within among both Jews and Christians . David , 2 Sam. 1. 19. sets forth the Praise of Saul and Jonathan his Son ; The Beauty of Israel is slain upon his high ●…laces . And memorable is that Funeral Oration of Saint Jerom for his Paula , and her Daughter Eusto●…ium : And good reason since , not only Life but ●…he Death of Saints is precious in God's sight ; let ●…t be so in ours , if both the one and the other be ●…poken of , we ought not , nor can without Injury to ●…he Pious Souls deceased , bury in silence those Ver●…es and Graces of God which were Eminently visible in their last Exit . not only for God's Glory ●…ho was Author , but also for Example and Comfort of the Survivers : And how can we doubt that the Sound of the Praises of the Godly , will ●…ause the most Dissolute one time or another to ●…ish , Oh that I might die the death of the righteous , and that my latter end may be like his . For these holy Purposes , I design here to give you an account of the Death and last Sayings of the most Eminent Persons , from the Crucifixion of our Blessed Saviour , down to this present time . It was a Custom in the Primitive Times , to Transmit to Posterity what would be most Remarkabe and Exemplary to present as well as to future Ages : And I hope such Precedents will not appear unnecessary ; since Divine Authority informs our weak Judgment , that St. Luke made one Treatise of all that Jesus began to do and to teach , Acts 1. 1. Which blessed Pattern was fully delineated by that holy Apostle for our Imitation , and whose Holy Example we must endeavour to follow , if we expect to be his Disciples . It was the Wish and earnest Desire even of Dives when in Flames , That Abraham would send Lazarus to his Brethren to warn them of coming to that dismal place of Torment ; as we find it , Luke 16. for he conceived a Message from the Dead would operate more powerfully than the Arguments or Perswasions of the Living : And in this following Account , we may be said to allow you that which was denied to this Man , while we Treat you with a seasonable Banquet , Served up by Repentance , through the Grace and Mercy of God , even upon the Brink of the Grave . THE Death of Christ and his Apostles , &c. The Death of our Lord and Saviour JESUS CHRIST . NO sooner had our First Parents , by eating the Forbidden Fruit , forfeited their State of Happiness ; but the All-wise Creator , out of the Abundance of his Mercy and Goodness , found a ●…eans to rescue them and their Posterity , from the ●…ower and Malice of Satan , and gave them a Pro●…ise , That the Seed of the Woman should break the ●…erpent's head , Gen. 3. 15 , All which was fulfilled ●…y our blessed Lord and Saviour . The Son of God , and Second Person in the Tri●…ity , was born of the Virgin Mary , and made Man , ●…hose Birth and Glorious Triumph over Death , ●…he Grave , and Hell , the Patriarchs and Prophets ●…ll along had foreseen . After our Blessed Saviour , that Glorious Son of Righteousness , had run his Course , he undertook 〈◊〉 satisfie his Father's Justice , by making a Pro●…tiatory Sacrifice for the Sins of lost and undone Man , and suffered himself to be Tempted , Be●…ayed , Scourged , Spit upon , Reviled , Crowned ●…ith Thorns , and lastly , submitting even unto the Death of the Cross ; all which had been exactly foretold by the Prophets . Though it happened not after the common manner , but was attended with such dismal Darkness , and terrible Earthquakes . Insomuch , that a Heathen Philosopher at that Instant declared , That either the God of Nature suffered , or the World was at an end . But he could not long rest under the power of the Grave , but as a Victorious Captain , breaking the Bonds of Death , he led Captivity Captive , in spite of the Malice of his Enemies , who set a Guard upon him ; for as we have it , Matth. 28. 1 , 2 , 3 , 4 , 5 , 6. In the end of the Sabbath , as it began to dawn towards the first day of the week , came Mary Magdalene and the other Mary , to see the Sepulchre , and behold there was a great Earthquake , for the Angel of the Lord descended from Heaven , and came and rolled away the Stone from the door , and sat upon it , his Countenance was like Lightning , and his Raiment white as Snow , and for fear of him the Keepers did tremble , and became as dead men , and the Angel answered and said unto the women , fear ye not , for I know that ye seek Jesus that was crucified , he is not here , but is risen as he said , come see the place where the Lord lay . The Death of St. PETER . WHen he was at Rome , he Prophesied the Destruction of Jerusalem , and the Jewish Nation by Vespasian : But about that time the Persecution growing hot against the Christians , especially upon Nero's return from Achaia in great Pomp , he , at that time resolving to glut himself with Innocent Blood , caused several thousands of the Christians to b●… 〈◊〉 up in Prisons , and amongst the ●…est St. Peter 〈◊〉 whose Preservation the Prayers of the Chris●… were still put up to Heaven , many of the 〈◊〉 of them , who could gain Access , perswading him earnestly to make his escape , alledging , that the preservation of his Life would be very useful to the Church . The which ( after many denials ) he attempted by getting over the Wall , which being effected , and coming to the City Gate , is there said to meet our Lord , who was entring the City , when knowing him , he asked him ; Lord , whither art thou going ? from whom he received this Answer , I am come to Rome to be Crucified a second time . By which Answer , St. Peter apprehending himself to be reproved for endeavouring to fly that Death which was allotted him , and that our Saviour meant he was to be Crucified in his Servant , he returned again to Prison , and delivered himself to the Keekper , and so cotinued till the Day of his Execution with great chearfulness . Having Saluted his Brethren , and especially St. Paul , who was at that time his Fellow-Prisoner , he was led to the top of the Vatican Mountain , near the River Tiber , about three Furlongs without the City , and there Crucified with his Head downwards ; it being his own desire so to die , alledging that he was unworthy to suffer after the same manner that his Lord and Master had suffered ; and so having run the race that was set before him , he ( undoubtedly ) obtained the reward laied up for him in the Highest Heavens . The Death of St. PAUL . HOW long St. Paul continued in Prison after he had received Sentence to die , is uncertain ; but the Day of his Execution soon came ; but what his preparatory Treatment was , whether he was Scourged , as Malefactors were wont , in order to their Death , is not known . As a Roman Citizen , by the Valerian and Porcian Law , he was exempted from any such Ignominious and Infamous Punishment , though by the Law of the Twelve Tables , Notorious Malefactors Condemned by the Centuriate Assemblies , were first to be Scourged and then put to Death . And as Baronius informs us , That in the Church of St. Mary , beyond the Bridge in Rome , two Pillars are yet to be seen , to which St. Peter and St. Paul were Bound and Scourged before their Executions . As our Apostle was led to Execution , he is said to have Converted three of the Souldiers who Guarded him ; which the Emperour hearing , commanded that they should be put to death : St. Paul being come to the place appointed for his Execution , which was near the Aquae Salviae , three Miles from Rome , after he had exhorted such as came to see his Tragedy , to Repentance , and recommended his Spirit into the hands of his blessed Lord and Master , he kneeling down , had his Head stricken off with a Sword. St. Chrysostom declares , That his chearful submitting to Death , and his constant Courage till the last , was a means not only to Convert his Executioner , but several others , who afterwards suffered Marryrdom for the Faith of Christ. He was Executed , as far as can be gathered , in the Sixty eighth Year of his Age. And thus the great Apostle , after he had Preached the Gospel to the Gentiles , and either in Person , or by his Epistles , visited most of the known World ; and as Theodoret tells us , in the Isles of the Sea , ( whereby he undoubtedly means Britain ) he received first the Crown of Martyrdom . He was Buried in via Ostiensis , about two Miles from Rome , Over whose Grave , about 318 Years after Constantine the Great , at the request of Pope Sylvester , built a stately Church , and endowed it with many rich Gifts and Priviledges . The Death of St. ANDREW . VVHen he was Condemned , the Pro-Consul ordered him to be Scourged ; and as he was going to be Crucified , the People cried out , He was a just and good man ; yet he was fastned upon the Cross with Ropes , that he might be the longer dying ; the Cross being two Beams set in the fashion of the Letter X. From this Cross , after he was fastned to it , he Preached to the People for the space of two Days ; and by his admirable Patience , Courage , and Perseverance , Converted many to the Faith , During his hanging there , great sute was made to the Pro-Consul for his Life , but our Apostle desired them not to Intercede for him . For that he was greatly desirous to be dissolved , and to be with Christ. Praying earnestly to Heaven , that he might at that time finish his Race , and be crowned with Martyrdom : And so it happened , for he there gave up the Ghost . After which , his Body being taken down , was Embalmed at the Command of Maximilia , whom he had Converted , and afterwards laied in a stately Tomb prepared for that purpose , where it continued till the time of Constantine the Great , and was at his command brought to Constantinople , and buried there in the great Church which he had founded to the Honour of the Apostles . The Scots for many Ages past , have had such Veneration for him , that they Stiled him the Patron of their Country , bearing his Cross in their Standard . The Death of St. JAMES . A Short time after his Imprisonment , Sentence of Death was passed upon him ; and as he was led to the Place of Execution , according to Clemens Alexandrinus , the Souldier or Officer who Guarded him to the place of his Martyrdom ; or as Suidas will have it , his Accuser being Convinced , by the Courage and Bravery of the Apostle , in his chearfully going to his Death , came and fell down before him , asking Pardon for what he had done , upon which the blessed man raised him from the Ground , embraced and kissed him , saying Peace my Son , peace be to thee , and a pardon of thy faults : Whereupon , before all the Assembly , he openly confessed his Conversion , declaring the Christian Faith to be the only means of Salvation ; declaring , that he was ready to die for the same , which accordingly he did , they being both Beheaded at the same time . As for the Body of our Apostle , it being Interred near Jerusalem , was from thence brought into Spain , and there said to do many Miracles ; but what Credit is to be given to that , I leave to the Reader 's Judgment . The Death of St. JOHN . HE died , said the Arabian , ( as Kirsten has it in the Lives of the Four Evangelists ) in the expectation of his blessedness ; from which he infers , that he died peaceably , and not a violent Death ; although Theophylact and others , do conceive that he died a Martyr . Many there are likewise who have cherished a fond Opinion , that he never died , but rather that sleeps in his Grave ; alluding to the words of our Saviour upon Peter's enquiry , If I will that he tarry till I come , what is that to thee ? John 21. 23. Others say , that having commanded his Grave to be dug , he went into it , and ordered such as went with him to fasten down a great Stone upon the same , and come the next Morning and look into it , which they did , and found nothing there but the Grave-cloaths ; from which , as Nicephorus relates , they concluded he was Ascended , he having intimated some such thing before his lying down . The Death of St. PHILIP . THis Apostle was seized and carried to Prison , and being Sentenced , he was cruelly Scourged , and hanged by the Neck against a Pillar ; though some would have it , that he was Crucified ; but however , during the Execution , such a terrible Earthquake happened , that the Earth began to open , so that the affrighted people cried to Heaven for Mercy , upon which it inst●…ly staied . The Apostle being dead , his Body was taken down by St. Barnabas , his Companion in the Ministery of the Gospel at that time , and 〈◊〉 St. Philip's Sister , who bore him Company in all his Travels : After they had taken him down , they decently Interred him , and when they had confirmed the people in the Faith of Christ , they departed th●…rce . The Death of St. BARTHOLOMEW . HIS Sentence was to be Crucified , and when the Day of Execution came , he went chearfully to embrace his Death , Comforting and Exhorting his Proselytes to keep stedfast in the Faith and Doctrine that they had received , which was able to make them wise unto Salvation : and so continued to instruct them to the last moment of his Life . Several there are that affirm he was Crucified with his Head downwards , and that he was fleied alive ; which cruel usage , as Plutarch relateth , was common in that Country . After his Death , his Body was removed to Darus , a City in the Borders of Persia , from thence to Beuevent in Italy , and from thence to Rome . The Death of St. MATTHEW the Evangelist . WE find in an ancient Author , that he suffered Martyrdom at Naddabar , a City of Aethiopia , but what kind of Death he died , is not mentioned ; and as Dorotheus reports , he was Buried at Hierapolis . During his Lifetime , he was a great Assertor of the true Religion , a Contemner of Worldly Treasure , which is evident by his leaving so gainful a Calling to follow our Saviour : As for his Humility , he exceeded many of his Fellows , which may well be observed in his Writings , where he gives them the Pre-eminency : His Age at the time of his Death is not certainly known , though some are of Opinion he died in the Seventy Year , &c. The Death of St. THOMAS . THE Brachamans or Heathen Priests , were so enraged against St. Thomas , that they sought always to destroy the Apostle , as hoping by that means to extirpate his Doctrine , which by being embraced on all hands , had near spoiled their Trade : So that one Day when he was praying alone in a solitary place , they came upon him with Stones , Darts and Spears ; and having grievously wounded him , one of them run him through the Body with a Spear : His Body being taken up by his Well-willers , was Buried with great Solemnity in the Church that he had built , which was afterwards greatly enlarged . The Death of St. JAMES . HE was took up by force and thrown down from the Battlements ; notwithstanding which Fall , He reared himself upon his Knees and prayed for them , the which whilst he was doing , such Villains as they had appointed for that purpose , fell upon him with Clubs and Stones , till one among the rest , ( notwithstanding the entreaty of many to save his Life ) with a Fuller's Club bear out his Brains , and by that means gave his Soul a passage to the Eternal habitations of Bliss and Joy that fade not away . He died in the Ninty fourth year of his Age , and Twenty four after Christ's Ascension , to the grief of all good men . Gregory Bishop of Tows informs us , that he was buried upon Mount Olivet , in a Tomb which he had caused to be erected during his Life : In which he had buried old Simeon and Zacharias , though Hegesippus will have it , that he was buried near the Temple in the place where he was Martyr'd , and that there being a Monument erected for him , it continued there for many years after . The Death of SIMEON the Zelot . THE Devil that great Enemy of our Salvation , stirred up the Multitude to persecute him , whose barbarous rage in a short time after Crowned him with Martyrdom ; as not only Dorotheus and Nicephorus affirm , but also expressed in the Menologies , where we are informed that St. Simeon went at last into Britain , and having enlightned the Minds of many with the Doctrine of the Gospel , he at length was Crucified by the Infidels , and buried there , but as to any particular place of his Burial no mention is made . Some there are who tell us , that after he had Preached the Gospel in Aegypt , he went to Mesopotamia , where meeting with St. Jude , they journeyed together into Persia , where having planted the Gospel , they were both Crowned with Martyrdome . The Death of St. JUDE . NIcephorus tells us , that after all he came to Edessa , where Abgarus was Governour , and where the other Tnaddaeus who was one of the Seventy , had been before him , and there perfected what was begun ; and having by his Preaching and Miracles established the Gospel , he died a peaceable and quiet Death . But Dorotheus affirms that he was slain at Berytus , and buried there in a stately Tomb , although by the General Consent of the Latin Church , he went Preaching the Gospel in Persia , where after he had brought many over to the Faith , and established the Christian Religion there for many years ; he at last was for his reproving and strongly opposing Idolatrous and Diabolick Devices of the Magi , by their procurement crueily put to Death . The Death of St. MATTHIAS the Apostle . HE was treated with all manner of Rudeness and Inhumanity ; from whom for all his Pains and Labour , about saving their Immortal Souls , and directing them in the way to everlasting Life , he was at last Marty'd by them , Anno Christo 59 , or as others will have it , 64. The mànner of his Death is uncertain , though Dorotheus reports , he was Martyr'd at Sebestople , near the Temple of the Sun , ( past doubt for reproving their Idolatrous Worship , in Adoring the Creature instead of the Creator ) and was buried there . Another account we have , that he was seized by the Jews as a Blasphemer , and after being stoned , was beheaded . When as the Greek Offices , seconded by several Breviaries , relate , that he was hanged upon a Cross : And farther 't is said , that his Body was for a long time kept at Jerusalem , and conveyed thence to Rome by Aelen , Mother to Constantine the Great , where some Bones , said to be his , are snewed with great Veneration to this day . The Death of St. MARK . WHilst St. Mark was intent at Divine Worship , the barbarous Multitude broke in upon him , and fastning Cords about his Feet , dragged him through the Streets in a most inhumane manner , so that his Flesh was torn off by the Cragginess of the way ; not being satisfied with this , they cast him into a Prison near the Sea , where he was comforted in his Agony by a Divine Apparition . The next Morning they drew him forth , till by the extream effusion of Blood his Spirits failed , and he gave up the Ghost ; after which , as Metaprastus adds , they kindled a large Fire and burnt his Body ; the remains of which being preserved by such as he had Converted to the Christian Faith , were deposited in the place where he was wont to Preach , and such part of him as remained , was afterward carried to Venice , and there kept in a Church built to the Honour of that Evangelist , being one of the stateliest Piles now extant in Europe . The Death of St. LUKE . SOme there are that say , he died a Natural Death ; but Nasianzen , and Polinus Bishop of Nola , with some others , affirm , that he received the Crown of Martyrdom . Nicephorus gives us this following account , viz That Saint Luke coming into Greece , successfully Preached the Gospel , Baptizing many Converts into the Christian Faith , and working many Miracles ; till at last a party of Infidels ( encouraged by their Priests , whose Idolatrous Worship the Evangelist sharply reproved ) fell at unawares upon him , and forcibly dragged him to the place of Execution , where not having a Cross in readiness , they hanged him upon an Olive-Tree , in the 80th Year of his Age. But certain it is that he was put to Death ; some affirm that his Body was at the Command of Constacine the Great , or his Son Constantius , brought to Gonstantinople , and there solemnly Interred in the great Church , Founded there to the Honour of the Apostles . THE DEATHS OF THE Primitive Fathers . The Death of IGNATIUS . IGnatius was born Twelve Years before the Crucifixion of our Saviour , having with his Eyes beheld him in the Flesh ; he being , as many think , one of those little Ones that our Saviour commanded his Disciples to suffer to come unto him : Nay , some affirm , that it was he whom our Blessed Lord set in the midst of his Disciples , when they contended about Superiority . However , he was indued with a more than ordinary Portion of the Divine Spirit , and succeeded St. Peter in the Pastorship of the Church of Antioch , where he laboured diligently in the Ministry of the Gospel , Converting and Confirming many to the Christian Faith , being a great opposer of the Heresies or Erroneous Opinions that had sprung up in the Church . When the day of his Martyrdom came , he chearfully said , I am Gods Corn , when the wild Beasts have ground me to powder with their Teeth , I shall be his white Bread. He suffered Martyrdom the 11th . year of Trajan , being , as many of the Ancients affirm , Torn to pieces by wild Beasts in the Theatre to make the Tyrant sport . And thus ended the Life of this good Man , who upon many occasions was wont to say , My Love is Crucified , meaning either Christ the Object of his Love , or that his darling Sins and Affections to the World were Crucified ; and in another place he declares , that he beheld the Lord after his Resurrection before he Ascended . He used to say , That there is nothing better than the peace of a good Conscience . Of Patience , Other Graces are but parts of a Christians Armour ; as the Shield of Faith , the Sword of the Spirit , &c. But Patience is the Panoply or whole Armour of the Man of God. The Death of POLYCARP . HIS Enemies thirsted after his Blood , and thereupon desired the Proconsul that he might be thrown to the Beasts ; but he alledging the time for the Game of Beasts was past , they prayed that he might be exposed to the Flames , to which last he consented ; and thereupon the multitude led him away , crying , This is the Doctor of Asia , the Father of the Christians , the Overthrower of our Gods , who hath taught many , that our Gods are not to be Adored . Every one of them fetching Wood from their Shops and Houses . When the Pile was reared , the Holy Man put off his Apparel , being assisted therein by the Faithful Christians , that came to take their last Farewel of him , striving to touch his Body , as accounting it no small Honour . VVhen he was naked , the Infidels offered to nail him to the Stake ; but he desired them to forbear , saying , Suffer me even as I am , for he that has given me strength to come to this Fire , will give me patience likewise to persevere therein , without your fastening me with Nails . He died Anno Christi 170. In the midst of the Fire , he said this Prayer . O God , the Father of thy beloved Son Jesus Christ , through whom we have received the Knowledge of thee : O God , the Creator of all things , upon thee I call , thee I confess to be the true God : Thee I glorifie , O Lord receive me , and make me a Companion of the Resurrection of thy Saints , through the Merits of our great High-Priest , thy beloved Son Jesus Christ ; to whom with the Father , and God the Holy Ghost , be all Honour and Glory for ever , Amen . The Death of DIONYSIUS AREOPAGITA . HE was Condemned to be Beheaded ; the which to put him to greater Torment , was done with a blunted Sword , on the top of the Mount without the City , where kneeling he said with an Audible Voice , O Lord God almighty , thou only begotten Son , and Holy Spirit ; O Sacred Trinity , which art without beginning , and in whom there is no division , receive the Soul of thy Servant in peace , who is put to death for thy Cause and Gospel . After which he submitted his Head to the stroaks of the Executioner ; Suffering Anno Christi 96 , and of his Age 110. The Death of JUSTIN Martyr . AFter his having painfully preached the Gospel in many Countreys , he came to Rome , where he had many Contests with the Philosophers and Sages ; and was at last by the procurement of one Crescens , Condemned , and accordingly Beheaded , Anno Christi 139. and as Epiphanius has it , under the Reign of Adrian , some time before he Prognosticated his death . So fell this Faithful Labourer in Christ's Vineyard . He used to say , Thaet which the Soul is in the Body , that are Christians in the World : For as the Soul is in , and not of the Body , so Christians are in , but no part of the World. And also , It is best of all not to sin ; and next to that to amend upon the Punishment . Furthermore , T●…t it is the greatest slavery in the VVorld , to be subject to ones Passions . The Death of IRENAEUS . THis Holy Man being taken , with several of his chief Friends , they were led to the top of a Hill , on which were placed Crosses on one Hand , and Idols on the other ; and they put to their Choice , either to embrace the Idols , and Live , or be Crucified : Upon which , they joyfully chose the latter , suffering Martyrdom Anno Christi 182. and of Irenaeus his Age 60 , or as some will have it , 90. He compared the Hereticks and Schismaticks to Aesop's Dog , that lost the Substance of Religion , whilst they gaped too earnestly after the Shadow . Concerning the Vanity of Earthly things , he said , VVhat profit is there in that Honour , which is so short-lived , as that perchance it was not Yesterday , neither will be to Morrow ? And such Men as labour so much for it , are but like Froth , which though it be uppermost , yet it is unprofitablest . The death of TERTULLIAN . HE died Anno Christi 202. and of his Age 63. He used to say of Repentance , If thou beest backward in thoughts of Repentance , be forwards in thoughts of Hell , the burning flames whereof , only the tears of a penitent Eye can extinguish . Of Satans Power , If the Devils without Christs leave , had no power over the Gadarens Swine , much less have they power over Gods own Sheep . Of Faith , We should not try Mens Faith by their Persons , but their Persons by their Faith. Of forgiving Offences , It 's in vain to come to the God of peace , without peace ; or to pray for the remission of our Sins , without forgiving others . We must not come to make an Atonement with God at his Altar , before we have made an Atonement with our Brother in our Hearts . The Last Sayings of CLEMENS ALEXANDRINUS . AFter the death of Pontenus , Clemens succeeded him in that Office , from whence he received the Name of Alexandrinus . He was Famous for all manner of Learning , and was ordained Presbyter in Alexandria , where he propagated the Christian Faith. His Sayings were these : Such as adorn themselves with Gold , and think themselves bettered thereby , are worse than Gold , and not Lords of it , as all that have it ought to be . Out of the depth and bowels of the Earth , hath God discovered and shewed Gold unto Men , and they have made it the occasion of all Mischief and Wickedness . Gold to many Men is much dearer than their Faith and Honesty : And the love of it makes Man so Covetous , as if they were to live here for ever . The Death of ORIGEN . HE died in the Reigns of Gallu●… and Volusianus , Anno Christi 220. ●…nd of his Age 69. Concerning Gods Providence , he used to say , That Gods Providence hath ordained all things for some end and purpose He made not Malice , and though he can restrain it , yet he will not ; for , if Malice were not , Vertue would not have a Contrary , and so could not shine so clear . For the Malice of Joseph's Brethren was the Means whereby God brought about many admirable works of his Providence . The death of St. CYPRIAN . CYprian said to his Exocutioner , Do whatever 〈◊〉 shall be in thy power ; and thereupon he putting 〈◊〉 his Cloaths , delivering them to his Deacons , ●…idding them give his Executioner five Twenty●…ces of Gold for the kindness he was to do him , ●…express he freely forgave him . Then pulling a ●…il over his Eyes , he kneeled down and had his ●…d s●…itten off with a Sword , suffering Martyr●…m for the Testimony of his Lord and Master , ●…o 259. and in the 70 year of his Age , as some ●…e it . He used to say of Charity , Let not that sleep ●…n thy Treasury that may be profitable to the Poor . ●…of the Heart and Tongue ; Two things never wax old in Man : The Heart ever imagining new Cogitations ; the Tongue ever uttering the vain Conceptions of the Heart . Of Resignation . That which a Man must necessarily part with , it 's Wisdom for a Man to distribute it so , that God may Everlastingly reward him . Of Pride , Women that Pride themselves in putting on Silk and Purple , cannot lightly put on the Lord Jesus Christ. ●…gain , They which Colour their Locks with Yellow and Red , begin betimes to Prognosticate of what Colour their Hair shall be in Hell. Again , They which love to paint themselves in this World , otherwise than God Created them , may justly fear , that at the Resurrection their Creator will know them . Of Alms-deeds , He that gives an Alms to the Poor , offers a sweet-smelling Sacrifice unto God. Of Injuries , All Injury of Evils present is to be neglected , for the hope of good things to come . Twelve Attributes ( he said ) was in the Life of Man , viz. A Wise Man without good works ; an Old Man without Religion ; a Young Man without Obedience , a Rich Man without Alms ; a Woman without shamefac'dness ; a Guide without Vertue ; a Contentious Christian ; a Poor Man that is Proud , a King that is Unjust ; a Bishop that is Negligent ; People without Discipline ; Subjects without Law. The Last Sayings of ARNOBIUS . HE was a Famous Professor of Rhetorick in Sicca , a City in Africa ; after his Conversion he applied himself to some Bishops with great earnestness , to be Baptized and admitted into the Church . When he was Master to Lactantius he used this Expression , That Persecution brings Death in one hand , and Life in the other ; for while it Kills the Body it Crowns the Soul. He lived under Dioclesian , between 300 and 330. The Death of EUSEBIUS . HE lived to a good old Age. for the most part in Peace and Tranquility ; Dying Anno Christi 340. He used to say , That Moses wrote the Old Law in dead Tables of Stone , But Christ writ the perfect Documents of the New Testament in Living Souls . The Death of LACTANTIUS . HE was a Man of great Parts , both Morally and Divinely Wise ; he was always Liberal , for ●…hatsoever he received , he again distributed it to ●…ch as were in want ; insomuch , that notwith●…nding the many Rich Presents he received at the ●…nds of the Emperor , he died very Poor . He used to say of Piety , That Godliness always enriches the Possessor . The Death of ATHANASIUS . AFter all the Storms that were raised up against him , he died in peace at Alexandria , Anno ●…risti 375 ; having been Bishop of that See 46 ●…ars , during which time he had been in many ●…at Perils and Hazards of his Life ; for not only ●…shops , but Emperors and Nations sought his De●…ustion : But God delivered him oat of their ●…nds , to the Glory of his Name ; for his only trust ●…s in God alone , which caused him often to say , ●…ough Armies should Encamp about me , yet I would 〈◊〉 fear . The Death of HILARIUS . HE Travelled to Italy and France , instructing the Bishops in those parts in the Catholick ●…ith : He was very Eloquent , and wrote many ●…reatises in Latin , also Twelve Books of the Trini●… , Expounding the Canon , containing the Clause 〈◊〉 One Substance , being of sufficient proof against the Arrians . He died under Valentinian and Valence , Anno 355. The Death of CYRILLUS . IN the midst of all his Afflictions , he kept his resolution to die in the Faith. He used to say , concerning the benefit of Hearing ; Some come to Church to see Fashions , others to meet their Friends ; yet it 's better to come so , than not at all : In the mean time the Net is cast out , and they which intended nothing less , are drawn into Christ , who catches them , not to destroy them , but that , being dead , he may bring them to Life Eternal . He died Anno 365. The Death of EPHREM SYRUS . HE died Anno 404. He used to say , concerning Perseverance ; The resolute Traveller knows that his Journey is long , and the way dirty , yet goes on in hopes to come to his House : So let a Christian ; ( though the way to Heaven be narrow , though it be set with Troubles and Persecutions ) yet let him go on , till he has finished his Course with Joy ; for Heaven is his Home . Concerning the Soul , he used to say , He that feasts his Body and starves his Soul , is like him that feasts his Slave , and starves his Wife . He died Anno 404. The Death of BASIL . BAsil died at Caesarea , when he had sat Bishop there eight years , departing this Life . Anno Christi 370. At his departure he uttered these words , Into thy hands , O Lord , I commend my Spirit . He used to say of Self-knowledge , To know thy Self is very difficult : For as the Eye can see all things but it self , so some can discern all faults but their own . Of Love , Divine Love is a never-failing Treasure ; he that hath it is Rich , and he that wanteth it is Poor . Of the Scriptures , It 's a Physicians Shop of Preservatives against Poysonous Heresies : A pattern of profitable Laws against Rebellious Spirits : A Treasury of most costly Jewels against Beggarly Elements : And a Fountain of most pure Water , springing up to Eternal Life . The Last Sayings of GREGORY NAZIENZEN . IN his Minority he joined Studies with Basil , and accompanied him to Arhens and Antioch , where he became an Excellent Orator . There is so much Perfection in all his Writings , and such a peculiar Grace , that he never tires his Reader ; but he always dismisseth him with a thirst after more . Concerning Preaching , he used to say , That in a great multitude of people of several Ages and Conditions , ( who are like a Harp with many Strings ) it is hard to give every one such a touch in Preaching , as may please all , and offend none . He lived under Theodosius , Anno 370. The Death of EPIPHANIUS . VVHen he found himself Sick , he said to his Friends , God bless you my Children , for I shall see you no more in this Life . He died Aged 115. He used to say , this was his Antidote against Hatred : That he never let his Adversary sleep ; not that he disturbed him in his sleep , but because he agreed with him presently , and would not let the Sun go down upon his Wrath. The Death of AMBROSE . AFter Ambrose had sate Bishop about Sixteen years , Death summoned him to lay down this troublesom Life , for a Life more lasting : Before his Death , he resolved to provide a Shepherd for his Flock , and for that purpose sent for one Simplicianus , and ordained him Bishop in his stead ; after having given many Godly Exhortations to such as were about him , he gave up the Ghost , dying in the third Year of Theodorus , Anno Christi 397. He used to say of Repentance , When Gold is offered to thee , thou usest not to say , I will come again to morrow and take it , but art glad of present possession : But Salvation being proffered to our Souls , few Men haste to embrace it . He used to say of true Charity , It is not so much to be enquired how much thou givest , as with what Heart : It 's not Liberality , when thou takest by Oppression from one , and givest it to another . Of Conscience : A clear Conscience should not regard slanderous Speeches , nor think that they have more power to Condemn him , than his own Conscience hath to clear him . The Death of GREGORY NISSEN . HE lived under Constantins , Julian , Jovian , Valentinian , Valence , Gratian , and Theodosius the Great : He was President in the Council of Constantinople , against the Macedonian Hereticks , 492. Amongst his Similitudes , he compared the Userer , to a Man giving Water to one in a Burning Fever , which proves prejudicial : So the Userer , though he seems for the present to relieve his Brother , yet afterwards he torments him . This Character he also gave the Userer : He loves no Labour , but a Sedentary Life : A Pen is his Plough ; Parchment his Field ; Ink his Seed ; Time is the Rain to Ripen his greedy desires ; his Sickle is calling in his Forfeitures ; his Horse the Barn where he Winnows his Clients ; he follows his Debtors as Eagles and Vultures do Armies , to prey upon dead Corps . Again : Men come to Userers as Birds to a heap of Corn ; they covet the Corn , but are ca●…cht in the Nets . He died under Valentine and Valence . The Death of THEODORET . HE died in the Reign of Theodosius Junior , not with Age , but hard Studies . He used to say , That the Delights of the Soul are to know her Maker ; to consider his Works , and to know her own Estate . The Death of HIEROM . HE died Anno Christi 422 , and of his Age 91. He wrote many large Volumes , being a Man of singular Chastity , of great Wit , slow to Anger , and in Learning exceeding most of his Time. His usual Prayer was , Lord , let me know my self , that I may the better know thee , the Saviour of the World. An Excellent Saying he had of Christian Fortitude : If my Father was weeping on his Knees before me , my Mother leaning on my Neck behind , my Brethren , Sisters , Children and Kinsfolks , howling on every side to retain me in a single Life , I would fling my Mother to the ground , run over my Father , despise all my Kindred , and tread them under my Feet , that I might run to Christ. Of Chastity ; That Woman is truly Chaste , that hath liberty and opportunity to Sin , and will not . Of Vertue ; All Vertues are so linked together , that he that hath one hath all ; and he that wants one wants all . In all his Actions he ever fansied this sound in his Ears , Arise ye Dead , and come to Judgment . The Death of CHRYSOSTOM . THE exact year of his death I find no where set down , but that he flourished in the Bishoprick of Constantinople , Anno Christi 400 , is most certain . He used to say of Lust : As a great shower of Rain extinguisheth the force of Fire ; so Meditation of Gods Word , puts out the Fire of Lust in the Soul. Of the danger of Riches : As a Boat over-laden sinks , so much Wealth , drowns Men in perdition . Of Love ; A Bulwark of Adamant is not more Impregnable th●…n the Love of Brethren . Of Temptations ; The Devils first Assault is violent , resist that , and his second will be weaker , and that being resisted , he proves a Coward . The Death of AUGUSTIN . HE died Anno Christi 430 , of his Age 76 , and of his Ministry 40. He was a Man of a Charitable Disposition , very sparing in Diet , and a hearty Lover of all good Men. His Table was more for Disputation , than for Revelling ; and had Engraven upon it , He that doth love an absent Friend to jeer , May hence depart , no room is for him here . He Collected together several Precepts of a Christian Life , which whoever perused it , might see their Duty ; this he called , A Looking-glass . His usual Wish was ; That Christ when he came , might find him either Praying or Preaching . when the Donatists upbraided him of Levity in his Minority ; Look ( said he ) how much they blame my former faults , by so much the more I commend and praise my Physicians . He used to say of Marriage ; Humble Marriage is better than Proud Virginity . Of Death ; There is nothing that more abateth Sin , than the frequent Meditation of Death ; he cannot die ill that lived well ; and seldom doth he die well , who lived ill . Of Christian Thoughts ; A Christian at home in his House must think himself a Stranger ; and that his Countrey is above . Of Riches ; If Men want Wealth , it is not to be unjustly gotten ; if they have it , they ought by good Works to lay it up in Heaven . He so admired the Seven Penitential Psalms ; that he had them hung up in great Letters within his Bed Curtains , that so he might depart in the Contemplation of them . The Death of CYKIL of Alexandria . HE was Famous for Wit , Eloquence , and Piety . Concerning Charity he used to say , 'T is the best way for a Rich Man to make the Bellies of the Poor his Barn , and thereby to lay up Treasure in Heaven . Of Modesty ; Where the Scripture wants a Tongue of Expression , we need not lend an Ear of Attention ; we may safely knock at the Council-door of Gods Secrets ; but if we go further , we may be more bold than welcome . He lived under Theodosius Junior , and died Anno 448. The Death of PETER CHRYSOLOGUS . HE was a Man of an Excellent Wit , and by his Example and Ministry , wrought upon many Souls . He used to say of Charity ; Let not thy Care be to have thy hands full , whilst the Poors are empty ; for the only way to have full Barns , is to have Charitable Hands . And ; Vertues separated , are annihilated ; Equity without Goodness , is Severity ; and Justice without Piety , Cruelty . He lived under Martian the Emperor , having been Rishop above 60 Years . He died Anno 500. The Death of PROSPER . PRosper having ( under Martian ) continued 20 years in that Episcopal See , he fell sick ; many of his Friends coming to visit him , and perceiving them to weep bitterly , he comforted them with these words , The Life which I have enjoyed ( said he ) was but given me upon condition to render it up again , not grudgingly but gladly ; for me to have stayed longer here might seem better for you , but for me it is better to be dissolved . So falling into servent Prayer , he with great Alacrity resigned up his Spirit into the hands of his Creator ; dying Anno Christi 466. His usual Sayings was , of Conscience , That it was his utmost endeavour to keep a Conscience void of offence , towards God and Man. Of Vice ; Thou shalt neither hate the Man for his Vice , nor love the Vice for the Mans sake . Of Pride ; Consider what thou art by Sin , and shalt be in the Grave , and thy Plumes will fall ; for every proud Man forgets himself . Of Gods Secrets ; Those things which God would have searched into , are not to be neglected ; but those which God would have hidden , are not to be searched into ; by the latter we become unlawfully Curious , and by the neglect of the former , damnably Ingrateful . The Death of FULGENTIUS . WHen Fulgentius fell Sick , during which sickness , he behaved himself with wonderful Patience and Humility ; and when his Physicians told him a Bath would do well for the recovery of his Health , he answered , What tell you me of a Bath , can any Bath preserve the life of him who has run his natural course , that he shall not die ? and why perswade you me , now I am at the point of death , to abate of that rigor , which I all my life have used ? When having taken leave of those that came to visit him , and distributed what Money he had to pious uses , he yielded up the Ghost , dying Anno Christi 529 , and of his Age 65 , having sat Bishop 25 years . He used to say , If want of Charity be tormented in Hell , what will become of the Covetous ? In his greatest Suffering he would say , We must suffer more than this for Christ. The Death of GREGORY the Great . HE never could read these words , Son , remember that thou in thy Life-time receivedst thy good things , &c. without Horror and Amazement ; lest he by enjoying such Dignities and Honours , should lose his Portion in Heaven . He dyed Anno 605. The Death of ISIDORE . HE so wasted his Body with Labours , and enriched his Soul with Divine Contemplations , that he seemed to live an Angelical Life upon Earth . He used to say of a Guilty Conscience ; All things may be shunned , but a Man 's own Heart ; a Man cannot run from himself ; a Guilty Conscience will not forsake him wheresoever he goes . Of the danger of Pride . He that begins to grow better , let him beware lest he grow proud , lest Vain-glory give him a greater overthrow than his former Vices . He dyed 675. The Death of Venerable BEDE . IN his Sickness he was wont to encourage himself with the words of the postle , Heb. 12. 6. Whom the Lord loveth he chasteneth , and scourgeth every Son whom he receiveth . And when he beheld some of his Scholars weeping over him , he comforted them with these words , The time is come , if my Creator pleaseth , that being freed from the Flesh , I shall go to him , who made me when I was not , out of nothing . I have lived long , and the time of my dissolution is approaching , and my Soul desireth to see my Saviour Christ in his Glory . And so gave up the Ghost , Anno Christi 735 , and of his Age 64. Some affirm , that whilst he was Preaching to his Congregation , a loud Voice was heard ( but from whence it came none could tell , ) Well done , Venerable Bede . Upon his Tomb was found this Epitaph . Here lyes Entombed in these Stones , Of Venerable BEDE , the Bones . The Death of JOHN DAMASCENE . DAmascene having finished his Course , he yielded to Death , in certain hope of a Glorious Crown of Life and Immortality ; dying about the Year 750. He wrote many Books , but especially his Three Books of Parallels of the Holy Scriptures , and his Four Books of the Orthodox Faith. The Death of THEOPHILACT . HIS Chief Work was to reform the Churches , into which many Errors had crept , especially in Bulgaria ; so that continuing a Faithful Pastor for about three years , he then yielded up the Ghost , and exchanged for a better Life . He was a Man of great Patience ; Mild and Meek in all his Actions ; exceeding most of his time in Learning . He used to say , That comes forward in the World , goes back in Grace ; his Estate is miserable that goes Laughing to Destruction , as a Fool to the Stocks of Correction . The Death of ANSELM . HE used to say , That if he should see the shame of Sin on the one hand , and the pains of Hell on the other , and must of necessity chuse one , he would rather be thrust into Hell without Sin , than go into Heaven with Sin. A while after his return to England , he dyed , in the Ninth Year of King Henry the I. Anno 1109. Aged 76. The Last Sayings of NICEPHORUS . HE was one of great Learning and Judgment . He wrote an Ecclesiastical History in Greek , and Dedicated it to Andronicus . He used to say , Christ asked Peter three times if he loved him ; not for his own Information , but that by his threefold Profession , he might help and heal his threefold denial of him . He lived under Andronicus Senior , 1110. The Death of BERNARD . HE lived with great applause , till the 63 year of his Age , when retiring to his Monastery , he fell sick , and calling all his Disciples about him , when he perceived them weep , he comforted them , saying , My Fatherly love moves me to pity you my Children , so as to desire to remain here ; but on the other side , my desire to be with Christ , draws me to long to depart hence ; therefore be of good comfort , for I submit to the will of our Heavenly Father , to whose protection I leave you . And thereupon he resigned his Spirit into the Hands of his Redeemer , dying Anno Christi 1153 , and in the Sixty third year of his Age. Upon entring the Church , at the Door , he usually said , Stay here all my Worldly Thoughts , and all Vanity , that I may entertain Heavenly Meditations . The Death of PETER LOMBARD . HIS usual Sayings were these , There is in us evil concupiscence , and vain desires , which are the Devils Weapons bent against our Souls , whereby when God forsakes us , he overthrows us with deadly Wounds . Let none glory in the Gifts of Preachers , in that they edifie more by them : For they are not Authors of Grace , but Ministers . The Instruction of words is not so powerful as the Exhortation of works ; for if they that teach well , neglect to do well , they shall hardly profit their Audience . He dyed on the 13th of August , 1164. and lyes Buried at Paris , and has this Inscription upon his Tomb : Here lyeth Peter Lombard , B. D. of Paris , who composed the Book of Sentences , and the Glosses of the Psalms and Epistles . The Death of Alexander Hales . HE was Born at Hales in Gloucestershire , carefully Educated , of an Excellent Wit , and very Industrious . His Sayings were , of Patience , A Soul patient when wrongs are offered , is like a Man with a Sword in one hand , and a Salve in the other ; who could wound , but will heal . Of Faith , What the Eye is to the Body , Faith is to the Soul ; it 's good for Direction if it be kept well : And as Flies hurt the Eye , so little Sins and ill Thoughts torment the Soul. Of Humility , An humble Man is like a good Tree ; the more full of Fruits the Branches are , the lower they bend themselves . He dyed Anno 1245. The Life of Bonaventure . TO keep himself imployed , he wrote the Bible over with his own Hand , and so well used it , that he could readily Cite all the material Texts by heart . After this he was made Doctor of Divinity , in which he continued for a considerable time doing all the deeds of Charity that lay in his power to perform , likewise perswaded others to do the like : So that at last , spent with tedious Studies , Nature decayed in him , and he falling sick , gave up the Ghost , dying Anno Christi 1274 , Aged 53 , and was Buried in a Stately Sepulchre in the Cathedral . The Death of Thomas Aquinas . VVHen any one offered him promotion , he was wont to say , I had rather have Chrysostom 's Commentary upon the Gospel of St. Matthew . In all his Sermons he framed his Speech to the Peoples Capacities , and hated Vice in any , though he loved their Persons never so well . He dyed as he was going to the Council Summoned at Lyons , Anno Christi 1274. His usual Sayings were these , of Spending our Time , Make much of time , especially in that weighty matter of Salvation . O how much would he that now lyes frying in Hell , rejoice , if he might have but the least moment of time , wherein he might get God's favour ! Of Death , The young Man hath Death at his Back , the old Man before his Eyes , and that 's the most dangerous Enemy that pursues thee , than that which marches up towards thy Face . Of Repentance , Remember that though God promises forgiveness to repentant Sinners , yet he doth not promise that they shall have to morrow to repent in . The Death of John Wicklif . HE was an English Man by Birth , descended of godly Parents , who sent him to Morton College in Oxford , where he profited in Learning , and in a short time was Divinity Reader in the University , which he so well performed , that he obtained a general Applause from all his Auditors ; he was a Man of great Piety , often bewailing the vicious Lives of the Clergy . After all the Persecution and Malice of his Enemies , he dyed in peace , Anno Christi 1384. But after his Death many of his Famous Writings were burned by the Popish Clergy . The Death of John Huss . IN Degrading him they were so cruel as to cut the Skin from off the Crown of his Head with Shears , and to disannul the Emperors Letters of safe Conduct , they made a Decree , That no Faith should be kept with Hereticks . After which , they prepared for his Execution , and put a Cap upon his Head , painted with Devils ; the which he joyfully put on , saying , That since his Lord and Master wore for his sake a Crown of Thorns , he would not disdain for his sake to wear that Cap : when he had put it upon his Head , a Bishop standing by , said , Now we commit thy Soul to the Devil ; but Huss lifting up his Hands and Eyes to Heaven , said , Into thy Hands Lord Jesus I commend my Spirit , which thou hast redeemed with thy most precious Blood. Then they Burnt his Books , at which he with a joyful Countenance said to the People , Think not good People that I die for any Heresie or Errour , but through the hatred and malice of mine Adversaries . As he lifted up his Face in Prayer , the Cap fell off , whereupon a Souldier put it on again , saying , He should burn with his Masters the Devils whom he had served . Then rising up , said , Lord Jesus assist and help me , that with a constant and patient mind , by thy most gracious help , I may bear and suffer this Ignominious Death , whereunto I am Condemned , for the preaching thy most Holy Gospel . As they were binding him to the Stake with a Chain , he said with a merry Countenance , That he would embrace that Chain for Christ's sake , who for his sake had been bound with a far worse . When the Fire was kindled , he began to sing with a loud Voice , Jesus Christ , the Son of the Living God , have mercy upon me : The which , after he had repeated three times , the flame stopped his Breath ; his Heart being afterwards found , they roasted it upon a Stake , and gathering up his Ashes , they cast them into the Rhine . He suffered Martyrdom , Anno Christi 1415. The Death of Hierom of Prague . HIS Enemies passed Sentence upon him , after which , they put a Paper about him , painted with red Devils , to make him odious to the People ; as likewise a Paper Mitre on his Head , which he took very patiently , saying , Our Lord Jesus Christ , when he suffered Death for me , did wear a Crown of Thorns upon his Head , and for his sake I will wear this Cap. As he went to the place of Execution , he sung Psalms , and coming to the place where John Huss was Burned , he upon his Knees put up his Prayers to Heaven ; after a while they bound him to the Image of John Huss , Carved in Wood , which they had set up instead of a Stake , and there with admirable patience he sustained the sury of the Flames ; when at the giving up the Ghost , he with an Audible Voice said , This Soul of mine in flames of Fire set free , O! Christ my Saviour , now I offer thee . The Death of Martin Luther . FAlling Sick he soon grew exceeding weak , yet putting his trust in God , he supported himself to Comfort his Friends beyond measure : Insomuch that the day before his Death , he dined and supped with Melancthone and the rest of his Accomplices : But after Supper his Pain increasing , he retired to pray , and then went to Bed and slept till Midnight ; but being awakened by the Pain , and perceiving his Life near at an end , he called his Friends about him , and said , I pray God to preserve the Doctrine of the Gospel amongst us , for the Pope and the Council of Trent have grievous things in hand . After which , he prayed , and earnestly desired of God that he would defend his Church against the Pope , and all his Adherents . When he was about to die , Justus , Jonas and Caelius , bid him be constant and persevere in the Faith he had taught and held to the last : To which he answered , Yea , and soon after gave up the Ghost , dying Anno Christi 1546. He was a Man of great Temperance and Abstenence ; oftentimes had the Papists hired Ruffians to kill him , but they had never the power to do it ; the Devil one time appeared to him ( as he was walking in his Garden ) in the shape of a huge Boar , but he so flouted him that he soon vanished . He was wont to say , God would give Peace to Germany during his Life , but woe to them that should live after him . The Death of Zuinglius . ZUinglius being the fout●…h time run in with a Spear , he fell down upon his Knees and said ; Well , they can kill the Body , but cannot kill the Soul. When the Soldiers came to strip the slain , Zuinglius was found alive , lying upon his Back with his Eyes up to Heaven ; whereupon they asked him if he would have a Priest to Confess him , to which he answered , No ; they then bid him call upon the Virgin Mary , which he refusing , they thrust him in with a Sword , and so expired without fetching a Groan ; as soon as they knew it to be him , they cut his Body in four pieces and burnt it , the next day his Heart was found unperished by the Fire , tho' the rest of his Body was consumed . Before this Battel a Comet appeared , which he said Prognosticated his Death , and declared it openly in his Sermons , Fourteen days before he fell in Battel . He was slain in the year 153●… . The Death of Oecolampadius . AN Ulcer broke cut in his O●… Sacrum , that he was forced to keep his Bed ; and though all means was used for his Cure , he told 'em his Disease was Mortal , and said , I shall be presently with the Lord. Then putting his hand to his heart , said , Here is abundance of Light. Next Morning he repeated the 51 Psalm , and presently after said , O Christ save me , and so fell asleep in the Lord , Anno 1531. aged 51. The Death of John Frith . HE was condemned to be burnt as an Heretick . When he came into Smithfield , he with an undaunted Courage went to the Stake , no sooner fastened , but the fire was kindled . He continued till the last with such Constancy and Patience , that many were converted and began to pray to God to receive his Soul ; but Dr. Cook forbidding them , saying . They ought to pray for him no more than they would for a Dog , which uncharitable Expression made many blame him . He suffered Martyrdom , Aano Christi 1531. He wrote many Treatises , some were burnt during the Reigns of King Henry the Eighth , and Queen Mary , and some were saved by Providence , for on Mid-summer . Eve , Anno 1626. A Cod-Fish being brought into Cambridge Market , when it was cut up , these Writings of John Frith were found in its Belly , wrapt in Canvas , which were afterwards Printed , to the rejoicing of all good Christians , viz. A Preparation for Death . A Preparation to the Cross. The Treasure of Knowledge . A Mirror to know your self . A Brief Instruction to teach one willingly to die , and not to fear Death . Which Treatises , preserved by such a special Providence , have no doubt prov'd very useful . The Death of Thomas Bilney . HE Preached the Gospel , till the Bishop of Norwich imprisoned him , who would have persuaded him from his stedfastness ; but upon refusal he received ●…entence of Condemnation . The day before his Execution , eating heartily , he said , I imitate those who have a ruinous House to dwell in , yet bestow cost as long as they may to hold it up . Then discoursing about Fire , he put his Finger in the Candle , and said ; I find by Experience , that Fire is hot , yet I believe though the Stubble of my Body be wasted , my Soul will be purged . At his Execution the fire being kindled , he lift up his Hands , crying , Lord I believe ; so yielded up his Spirit unto God , Anno 1531. The Death of William Tyndal . THE English Merchants at Antwerp , hearing of his Imprisonment , became suitors for his Deliverance ; but Philips with his Money , prevailed beyond their Entreaties . Being at last brought to his Answer , although his Enemies could lay nothing to his Charge , yet the Attorney proceeded to condemn him , and delivered him to the Magistrates to execute him . When brought to the Stake , he cried with an audible voice , Lord open the Eyes of the King of England , then being strangled , fire was set to the Wood , and he consumed to Ashes , Anno Christi , 1536. Within a short time after , the Judgment of God overtook Phillips , who betrayed him , insomuch that he was eaten up with Lice . The Death of Bertholdus Halerus . HE was born in Helvetia , 1502. and from his Child-hood much addicted to Learning . Several Disputations he held with the Helvetians , especially with Eccius the Pope's Champion . In his time Popery was extinguished in many places ; and shortly after he died with an immature Death , Anno 1536. aged 44. The Death of Urbanus Regis . ON Sunday ( in the Evening ) he complained of a pain his Head , yet was chearful and went to Bed ; early in the morning , rising out of his Bed , he fell upon the Floor , and seeing his Wife and Friends mourning , he comforted them , and commended himself to his Maker , and within three hours he died . May 23. Anno 1541. He often desired God he might die an easie and sudden Death , wherein God answered his Desires . He wrote several Treatises , which his Son Ernest digested together , and Printed at Norenburg . The Death of Caralostadius . HE underwent great Afflictions , by Printing some of his Books concerning the Lord's Supper ; the Senate of Zurick forbidding their People to read them ; but Zuinglius exhorted them first to read , and then to pass judgment on them ; saying , Caralostadius knew the Truth , but had not well expressed it . He went to Basil , where he taught ten years , and there died of the Plague , Anno 1541. The Death of Capito . HE went to several places ; as Str●…burg , where he met with Bucer , whose Fame spread so far , that the Queen of Navarre sent for 'em ; so that France oweth the beginning of her Reformation to Capit●… and Bacer . He was prudent , eloquent , and studious of Peace ; the better part of his time he employed in Preaching , and giving wholsome Advice to the Churches ; 〈◊〉 length returning home , in a general Infection he dyed of the Plague , Anno , 1541. aged 63. The Death of Leo Judae . HE Translated part of the Old Testament , out of the Hebrew ; but the work being so Laborious , and being Aged , he dyed before he had finished it , Anno. 1542. aged 60. Four days before his Death , sending for the Pastors of Zurick , he made a Confession of his Faith , concerning God , the Scriptures , the Person and Offices of Christ ; concluding , To this my Lord and Saviour Jesus Christ , my hope and my salvation , I wholly offer up my Soul and Body ; I cast my self wholly upon his mercy and grace , &c. And so recommended to God , the Senate and People of Zeri●…k . The Death of George Spaladius . HE was born at Noricum , and brought up in Learning , especially in the knowledge of Humane A●…rs ; wherein he profited so much , that the Elector of Saxony made him one of his Privy Council : He continued in his Office till the time of his Death , which fell-out , Anne . 1545. aged 63. He wrote many Treatises , but especially a Chronicle , from the beginning of the World to his time . The Death of Myconius . IN several Countries he preached the Gospel , sincerely , and purely , though to the hazard of his Life ; at last he fell into a Consumption , and wrote to Luther , That he was sick , not to Death , but to Life . He dyed Anno , 1546. aged 55. The Death of John Diazius . FInding he could not pervert his Brother Diazius from the Truth , he acted the Hypocrite , and told him , he was in love with his Doctrine ; then he would have persuaded him to go into Italy , Spain , Rome , and Naples , and there privately spread his Doctrine ; but John Diazius refusing , his Brother then took leave of him , in order to his Journey ; but privately he and the Cut-Throat stayed at a Village , and purchased a Hatchet of a Carpenter ; then going disguised , the Villain pretended to bring Letters from his Brother , which , whilst John was reading , the Executioner struck the Hatchet into his Temples , upon which he died immediately . The Murtherers were afterwards apprehended , but by the practice of Papists , who highly applauded the Fact , and to hinder the current of Justice , they pretended the Emperor would have the hearing of the Cause himself . Six years after Alphonsus hanged himself about the Neck of his own Mule ; a fair reward for so foul a Fratricide . The Death of Gasper Cruciger . HE was a Man of great Learning , very Religious , and delighted much in Luther's Books and Doctrine . He often contemplated the Foot-steps of God in Nature , saying with St. ●…ul , That God was so near unto us that he might almost 〈◊〉 felt with our Hands . Considering the Vicissitude or Earthly Things , he often repeated this Verse . Besides God's love , nothing is sure , And that forever doth endure . In his sickness he caused his young Daughters to repeat their Prayers before him , and then himself prayed fervently for the Church , and those his Orphans ; concluding , I call upon thee with a weak , yet with a true Faith : I believe thy Promises , which thou hast sealed to me with thy Blood and Resurrection , &c. He spent the few days which remained in prayer and Repentance , and so quietly ended his days , November the 16th . Anno 1548. aged 45. The Death of Matthias Zellius . HE was not only famous for Learning , but for other Christian Vertues : especially Modesty , Temperance and Charity , having a special care of the Poor : for being invited to Supper by one of his Colleagues , and seeing much Plate was offended , and went his way without eating : but afterwards so far prevailed with him , that he sold his Plate , and was more open-handed to the poor , he dyed , 1548. aged 71. The Death of Vitus Theodorus . HE often disputed with his Papistical Adversaries , and overthrew all their Arguments : at length he was called to be a Pastor at Norimberg , his own Country , where he preached the Gospel with great Zeal and Eloquence , to the great Advantage of his Auditors : he dyed , Anno. 1549. The Death of Paul Fagius . FAgius died of a burning Feaver , or as some say , was poysoned by the Papists : so that Anno 1550. he was intombed at Cambridge , from whence , in the Reign of Q. Mary , the Papists ( having condemned him for a Heretick ) took his Bones and burnt them . The Death of Martin Bucer . IN his Sickness , Learned Men came to visit him , especially Doctor Bradford , who one day taking leave of him to go preach , told him he would remember him in his Prayers , whereupon Bucer with tears in his eyes , said , Cast me not off , O Lord , now in my old Age , when strength faileth me . A while after he said , He hath afflicted me sore , but he will never , never cast me off . Being desired to arm himself with faith , and a stedfast hope in God's Mercies against the Temptations of Satan , He said , I am wholly Christ's , and the Devil has nothing to do with me , and God forbid that I should not now have experience of the sweet Consolation in Christ. Then with a smiling Countenance gave up the Ghost , and was interred nobly by the King's Commandment : But in Q. Mary's time his Bowels being taken up , they were burnt with Fagius's . He died Anno Christi , 1550. The Death of Gasper Hedio . HE preached vigorously against Masses , Indulgences , and Auricular Confession ; and wrote many Books against them . What time he could spare from his Ministerial Function , he employed in writing Commentaries and Histories , until the year of his Death , which was , Anno 1552. The Death of Oswald Myconius . AFter the Death of Oecolampadius , he was made chief Pastor in Basil , where voluntarily laying down his Divinity Lectures ( upon some grudges the University had against him ; he inclining to Luther's Opinion , about the real presence in the Sacrament , ) he wholly applied himself to his Pastoral Office. He died , Anno 1552. aged 64. The Death of George , Prince of Anhalt . HE was a great Divine , Learned in the Law , and skilful in Physick ; he conserred with Camerarius , about the mutation of Empires , their Period , and Causes ; about Heavenly Motions , and the effects of the Stars . The last Act of this Prince his Life expressed his Piety , using frequent Prayer for himself , and all the Princes of that ●…amily ; he often pondered upon these Texts , God so loved the World , that he gave his only begotten Son , &c. No Man shall take my Sheep out of my Hands . Come unto me all ye that are weary and heavy laden , and I will give you rest . He died Anno 1557. aged 47. The Death of Justus Jonas . HE employed himself much in Disputations about Religion , in defence of the Truth , and in School Divinity . Several Churches were reformed by him , and committed to his charge . He was a Man of an excellent Wit , great Industry , and Integrity of Life , joined with Piety , and one whom Luther , and most of the famous Men of that Age , highly esteemed . He died , Anno 1555. aged 63. The Death of John Rogers . HE was hurried to Newgate . On the fourth of Febraary ; the Keeper told him he must prepare for Execution : at which not being at all concerned , said , Then if it be so , I need not tie my points . Before he went to the Flames , he was carried before Bonner Bishop of London , who earnestly persuaded him to recant , and live ; but he utterly refused life upon such conditions , exhorting such as stood about him to repent and cleave fast to Christ. As he came out , his Wife with Nine small Children about her , and one sucking at her Breast . waited to see him , of which he took his leave , bidding them trust in the Lord , and he would plentifully provide for them . After which he went couragiously to the Stake , and with admirable patience embraced the Flames , being the first that sealed his Testimony with his Blood , during the Reign of that bloody Queen , suffering Martyrdom , Anno Christi 1555. The Death of Laurence Saunders . DUring his Imprisonment , he wrote to his Wife and Friends in this manner : I am merry , and I trust I shall be so , maugre the Teeth of all the Devils in Hell. Riches I have none to bestow amongst you , but that Treasure of tasting how sweet Christ is to hungry Consciences , ( whereof I thank my Saviour I do feel part ) that I bequeath to you , and to the rest of my Beloved in the Lord. They offered to release him , if he would Recant ; to which he replied , That he did confess Life and Liberty were things desirable , but that he would not murther his Conscience to save his life ; but by God's Grace ; said he , I will abide the worst Extremity that Man can do against me , rather than do any thing against my Conscience . And when Gardiner threatned him with Death , he said , Welcom be it , whatsoever the Will of the Lord be , either life or death ; and I tell you truly , I have learned to die ; but I exhort you to be ware of shedding innocent blood , for truly it will cry aloud against you . After a Year and three Months Imprisonment , he was brought to the Stake , which he embraced , and afterwards kissing , said , Welcom Cross of Christ , welcom everlasting life . The Fire by the malice of his Enemies being made of green wood , put him to exquisite Torments , but he endured them with a Christian patience , as being well assured when his fiery Tryal was at an end , he should receive a Crown of Life that fadeth not away . One thing I shall not think amiss to insert : When the Nation was in fear of Queen Mary's bringing in Popery , Mr. Saunder's being in company with Doctor Pedleton , and seeming to be much dejected , Pedleton said , What man , there is much more cause for me to fear , than for you ; for asmuch as I have a big and fat Body , yet will I see the utmost drop of this Grease of mine melted away , and this Flesh consumed with Fire , before I will forsake Jesus Christ and his Truth which I have professed . Yet when Queen Mary came to the Crown , he turned Apostate . The Death of John Hooper . BEing come to the County of Gloucester , where he suffered , he was received by the Sheriff , who with a strong Guard conveyed him to the place of Execution , being met by thousands of people , who bewailed his Condition , and sent up their Prayers to Heaven , that he might be enabled to bear his Sufferings patiently , many of them weeping to see so Reverend a Person fall into such misery ; but he comforted them , and told them , That he was unworthy who refused to suffer reproach or death for the sake of the Lord Jesus , who refused not for our sakes to suffer a shameful and ignominious death upon the Cross. And hereupon he began to exhort them to be stedfast in their Faith , but the Popish Varlets would not suffer him to proceed . Then he addressed himself to the Sheriff , saying ; Sir , my request to you is , that I may have a quick Fire . which may soon dispatch me , and I will be as obedient as you would wish : I might have had my life with grrat advancement , as to temporal things , but I am willing to offer my life for the Testimony of the Truth , and trust to die a faithful Servant to God , and a true Subject to the Queen . Then kneeling down , he continued in servent Prayer for the space of half an Hour , with an exalted and chearful Countenance , and then rising up , suffered them to fasten him to the Stake ; where such was the malice of his Enemies , that they had prepared green Wood , yet be●…re the Fire was kindled , a Pardon was offered if he would Re●…ant , but he cried out with a Christian Zeal , If you love my Soul away with it ; and then three Iron Hoops being brought to fasten him to the Stake , he said , If you had brought none of these , I would have stood patiently : and thereupon he took one of them and put it about his middle . When the Reeds were set up , he embraced and kissed them , putting them under his Arms , where he had two Bags of Gunpowder : The Fire being kindled , he continued three quarters of an Hour in praying , and crying out , O Jesus , thou Son of David , heve mercy upon my Soul. Thus fell this blessed Martyr in the bloody Persecution under Queen Mary , Anno Christi , 1555. The Death of Rowland Taylor . THE Night before his being carried to Hadly to be burned , his Wife , Children and Servants were permitted to come to him , with whom he prayed very servently , and gave them all his Benediction . The next Morning the Sheriff received him ; and by the way he was greatly solicited by the Sheriff of Essex to Recant . To which he only answered ; Well , I perceive that I now have been deceived my self , and shall deceive many in Hadly of their Expectations . At which the Sheriff told him , It was a gracious Saying , and desired him to explain it , hoping he intended to Recant . Why , said Doctor Taylor , I did propose to my self once , that I should have been buried in Hadly Church-yard , in which I now see I shall be deceived , and as for my deceiving of others of their Expectations , is , that I being a man of a Corpulent Body , might have fed many Worms , who now must be content without me . Bing come within two Miles of Hadly , a great number of people came to meet him , greatly lamenting the state into which he was fallen ; but he comforted them , saying , Be patient , as for me , I thank God , I am almost at home ; and have not past two Miles more to go over , before I come to my Father's House . When the Fire was kindled , he extended his Arms toward Heaven , and with a Voice ravished with Joy , continued , saying , Most merciful Father of Heaven , for Jesus Christ my Saviour's sake , receive my Soul into thy Hands , till one with a Halbert beat out his Brains . Thus died this blessed Martyr , Anno 1555. The Death of John Bradford . VVHhen he came to Newgate , several came to visit him , to whom he gave Ghostly Consolation ? and the next Morning the Sheriff came , and conveyed him together with a Youth of about 18 years of Age to Smithfield , where the Stake was prepared . When he came at the Stake he kissed it , as likewise a Faggot that he took up , and then falling flat upon his Face , in token of Humility , he prayed for a good space , till the Sheriff ordered him to rise ; putting off his Raiment , he was together with the Youth fastned to the Stake , when as he cried with a loud Voice , Repent , O England of thy Sins , beware of Idolatry , beware of false Antichrists , take heed they do not deceive thee . Then turning to the young Man , who was an Apprentice to a Merchant in London , he said , be of good comfort Bothers , for we shall have a merry Supper with the Lord this Night . And then embracing the Reeds , he said , Strait is the Way , and narrow is the Gate that leadeth unto everlasting life , and few there be that find it . The Fire being kindled , he held his Hands in the Flames , and with a Christian patience suffered the burning , without so much as stirring the Body , dying a Glorious Martyr , in the Bloody Year , Anno 1555. The Death of Nicholas Ridley . AFter his Degradation , he was delivered in order to his Execution : At Supper-time his Keepers Wife weeping to think he must suffer the the next day , he comforted her , saying , I pray be patient and chearful , as I am , for by this Grief you express , 't is plain you love me not ; and with a chearful Countenance invited them all to his Wedding , saying . To Morrow I shall be married : And when some offered to watch with him , he refused their kindness , saying , That he should fleep as well that Night as ever he did in his life . When the Morning was come , the Sheriff and others , came with a great Guard to convey him to the place of Execution ; also Dr. Latimer , who was Condemned with him : Dr. Ridley dressed himself in his Episcopal Garments , and shaved himself , as if he had been going to an Earthly Wedding . Upon his way , he looking behind him espied Dr. Latimer coming after , and called to him with a chearful Voice , saying , O Brother , are you there ? Yes , said Dr. Latimer , I have after you as fast as I can . Then turning to Dr. Latimer at the place of Execution , he embraced him , and bid him be of good comfort ; For said he , God will either asswage the heat of the Fire , or give us strength to endure its Fury with patience : And so going to the Stake he kissed it , then kneeled down , and prayed for a good space ; when rising up , and being about to speak to the people , the Popish Locust run and stopped his Mouth . When the Smith was knocking in the Staple that fastned the Chains , he said , I pray thee good Fellow , drive it in fast , for the Flesh will have its course . The Fire being kindled , he stood in the Flame a long while before he died , by reason of the ill making of the Fire , and then saying , Into thy hands , O Lord , I commend my Spirit , Lord , receive my Soul , he gave up the ghost , suffering Martyrdom , Anno Christi 1555. One thing is worthy of Note , and may be counted a Prophecy , which was this ; Dr. Ridley then Bishop of London , long before King Edward's death , as he was crossing the Thames in a Boat , the Wind arose so high that all that were with him were in fear of present drowning ; but he comforted them , saying , Fear not , for this Boat carries a Bishop that must be burned and not drowned . The Death of Hugh Latimer . WHen he was brought to the Stake , he looked with a chearful Countenance , not being dismaied at the approach of Death : After he had prayed awhile , he unstripped himself , and said to Bishop Ridley , Brother , be of good comfort , and play the Man ; for I trust by God's Grace , we shall this Day light such Candle Candle in England , as shall never be put out : adding , That he knew God was Faithful , and would not suffer him to be tempted above what he was able to bear . Then embracing Dr. Ridley , he was bound to the Stake , and the Fire kindled , then he cried with a loud Voice , O Father of Heaven , receive my Soul : and stroaking his Face with his Hand , he gave up the ghost , dying a glorious Martyr at Oxford , Anno Christi 1555. The Death of John Philpot. WHen he came to Newgate , he was put into a place by himself , and had word brought him the next Morning , that he must suffer ; when with a cheerful Countenance , he replied , I am ready , God grant me strength , and a joyful Resurrection . And after having retired awhile to pray , he came forth , and was conveyed into Smithfield , where he no sooner came , But he fell on his Knees , and with a loud Voice cried , I will pay my Vows in thee , O Smithfield ; then rising up , he kissed and embraced the Stake , saying , Shall I disd●…n to suffer at this Stake , when my Lord and Saviour refused not to suffer a most vile Death for me ? Having poured out his Soul to God , he ●…ered himself to be bound with the Chain , and when the Fire was kindled , he commended his Spirit into the Hands of the Father of all Spirits , and patiently gave up the ghost , suffering Martyrdom , Anno Christi 1555. and of his Age about Forty Nine . The Death of Thomas Cranmer , Arch-Bishop of Canterbury . THE Popish Doctors frequently visited him in Prison , and used all the Arguments they could to persuade him to a Recantation ; but he absolutely resolved for a considerable time , but at last through humane Frailty , and desire of Life , he did subscribe to a Recantation . The good Bishop being soon greatly afflicted , and troubled in his Conscience for what he had done , burst out into a flood of Tears , and after his Speech came to him , he lifted up his Hands towards Heaven , saying ; O Lord forgive me this great Sin , against thy Holy Name ; which through the weakness of the Flesh ▪ I have unadvisedly committed . And then addressing himself to the People , he desired them for Jesus Christ sake , to pray for him ; that God would pardon his Sins , and especially that of his Recantation . But , said he , This right hand , that signed so wicked an Instrument , shall first perish in the Flames . Then they pulled him down , and hurried him away to the Fire , which was made in the same place where Ridley and Latimer had suffered , stopping his Mouth left he should any more speak to the People ; who were not a little grieved ; to see the Primate of England cast down from all his Honours , and in the end so barbarously mis-used . When he came to the Stake , he fell on his Knees and Prayed ; but was interrupted by the Papists who followed him with his Recantation , saying , Have you not signed it ? Have you not signed it ? Then he was tied to the Stake , his Cloaths being first put off , and the Fire being kindled to him , some time before it came at his Body , he stretched forth his right Hand , and held it in the Flames till it fell off , without any more than once drawing it back . And after having recommended his Spirit into the hands of our merciful Redeemer the Lord Jesus ; he died like a Lamb , ending his Life with the same Meekness as he had lived ; suffering Martyrdom for the sake of the everlasting Gospel , Anno Christi , 1556 , and of his Age 72. The Death of Conrade Pellican . HE was born in Suevia , and educated at Zurick . He was a candid , sincere , and upright Man , free from Falshood and Ostentation . He departed this Life upon Easter-day . Anno 1556. aged 78. The Death of John Bugenhagius . HE was born at Julin , near Stetin , in Pomerania , being well educated in Grammar , Musick , and other liberal Sciences . He used great diligence and industry in converting many to the Truth : drawing near to his end , he often repeated this Portion of Scripture . This is life eternal , to know the only true God , and Jesus Christ whom thou hast sent . He died Anno Christi 1558. aged 73. The Death of Philip Melancthone . HE was sent for by the Elector of Saxony to Lipsich ; to examine those that were maintained by the Elector to study Divinity : In which he used great Diligence , and after he returned to VVitterberg ; and fell sick of a Fever , of which he died . Sickness daily increased , yet he so far strove against the power of his Disease , that he would often rise to his Study . The last Words he spake , were to his Son-in-Law , Doctor Pucer , who when he asked him what he would have , he replied ; Nothing but Heaven , therefore trouble me no more with speaking to me . After this he lying silent whilst the Ministers prayed by him , he gave up the Ghost , Anno Christi 1560. and in the sixty third year of his Age , having been a constant Preacher of the Gospel , for the space of 42 years . The Death of John Lascus . HE was a man of an excellent Wit , and Judgment , and took great pains to have composed that difference in the Churches , about Christ's presence in the Sacrament , though it did not succeed . The King of Poland had such an esteem for him , that he used his Ad●…ice in Affairs of great importance . He died Anno 1560. The Death of Augustine Marlorat . MArlorat was taken and carried before the Constable of France , who after several Examinations , condemned him of High-Treason , which was to be drawn upon a Sledge , and to be hanged upon a Gibbet , before our Ladies Church in Roan , his Head to be stricken from his Body , and set upon a Pole on the Bridge of the said City ; which Sentence was accordingly executed . Anno 1562. aged 56. The Death of Peter Martyr . BEing worn out with Travel , and daily Study , he after a while fell sick , when calling together the principal Pastors of the Ch●…rch , he made to them an excellent Confession of his Faith , concluding , This is my Faith , and they that teach otherwise , to the withdrawing Men from God , God will destroy them . And so taking his Leave of all his Friends , after having made his Will , he gave up the Ghost . Anno Christi 1562. and of his Age Sixty-two . The Death of Amsdorsius . HE was born in Misnia , of noble Parents , and educated at Wi●…temberg . He was recommended by Luther to instruct several Churches at M●…gdeburg , Goslaria , and Naumberg ; where he carried on the great Work of Reformation . He having attained to 80 years of Age , died Anno. 1563. The Death of Wolfangus Musculus . MUsculus being destitute , at Strasburg some Fortifications were mending , where he hired himself a Labourer , to work by the Day ; comforting himself with this Dystich . A God there is , whose Providence doth take Care for his Saints , whom he will not forsake . Much Popish Malice he met with , but God delivered him from their Revenge . At length , being seized with a violent Fever , he died . Anno 1563. and of his Age 66. The Death of Hyperius . HE was born at Ipres in Flanders , of noble Parents , and was well educated . His Care was great in reforming the Church , and abolishing the Popish Fooleries , out of the Service of God , and and to establish a holy Scriptural and Ecclesiastical Discipline . And in these Employments having worn out himself , a Catarrh and Cough seized him , complaining also of pains of the head , breast , and sides ; which often were so great , as made him sweat , as if he had been seized wish a Fever . He died Anno 1564. aged 53. The Death of John Calvin . CAlvin being settled in pastoral Charge of Geneva , he continued to Confute Hereticks , Papists , and stirrers up of Sedition ; to heal Breaches and Division , being Couragious even in the worst of times , and as an Undaunted Champion of Christ , not to follow his Standard till Death , who Conquers all , Conquered him ; for having made his Will , he received the Sacrament , and earnestly prayed for the Churches . He on the Seventh of May , Anno Christi 1562. yielded up his Spirit into the hands of his Maker , dying in the 55 Year of his Age. His Funeral Solemnities were performed at the Charge of the Senate , almost all the City being present . He being Buried , as himself desired , in the Church-Yard , where a stately Tomb was erected to his Memory . The Death of William Farellus . WHere ever he came Romish Malice attended him ; being so powerful in Prayer and Preaching , that he gained thereby no small Congregations . When he heard of Calvin's Sickness , he could not satisfie himself , though he was seventy years old , but he must go to Geneva , to visit him . He surviv'd Calvin one year , and odd months , and died aged 76 years . Anno 1553. The Death of Vergerius . THE Devil stirred up many Adversaries against him , especially the Friers , who accused him to the Inquisitors ; but to avoid their Rage , he went to Padua , where he was a Spectator of rhe miserable Estate of Francis Spira ; which so wrought upon him , that he resolved to go into Exile , and accordingly he went into Rhetia , where he preached the Gospel of Christ sincerely , till he was called from thence to Tubing , where he ended his days . Anno 1565. his Brother being dead before him , not without the suspition of Poyson . The Death of Strigelius . AFter his going through many Troubles , he fell sick , and said ; He hoped his Life was at an end , whereby he should be delivered from the Frauds and Miseries of this evil World , and enjoy the blessed Presence of God , and his Saints to all Eternity , He died Anno 1569 , aged 44. The Death of John Brentius . FAlling sick of a Fever , he was endued with Patience , saying , That he longed for a better , even an eternal Life . He died Anno 1570. aged 71. was buried with much honour , and had this Epitaph , With Voice . Stile , Piety , Faith , and Candor grac'd In outward Shape , John Brentius was thus fac'd . The Death of Peter Viretus . HE went to several places , and carried on the Work of Reformation with Vigour and Success ; but Popish Malice lurked in Corners , insomuch that they attempted to poyson him , and laid wait for his Life . He was very learned , eloquent , and of a sweet Disposition . He died Anno 1571. aged 60. The Death of John Jewel . IN his Sickness , going to Preach , he was desired by a Gentleman to return home ; the Gentleman alledging that one Sermon was better lost , than by Impairng his Health , to lose so good a Pastor : But his reply was , That it best became a Bishop to die preaching in a Pulpit , That his great Master the Lord Jesus's Words might be fulfilled , who says . Happy art thou my Servant , if when I come I find thee so doing . And thus continued this good Man , till his Sickness encreasing , and Nature visibly decaying in him , he was obliged to take his Bed ; and so far was he from fearing Death , that he rather desired , as longing to enter his Masters Joy , often repearing the Words of old Simeon : Lord , now lettest thou thy Servant depart in Peace , for mine Eyes have seen thy Salvation . One standing by , prayed for his Recovery , which he hearing , said ; I have not so lived that I am ashamed to live longer , neither do I fear to die , because we have a merciful Lord ; a Crown of Righteousnes is laid up for me , Christ is my Righteousness . Father , let thy Will be done , thy VVill I say , and not mine which is depraved and imperfect ; this day let me quickly see the Lord Jesus . And so in a certain and assured hope of everlasting Happiness , he resigned his Spirit into the Hands of his Redeemer ; dying Anno Christi 1571. and of his Age Fifty ▪ The Death of Zegedine . HE was driven by Popish Cruelty , from several Places , but where ever he went , he took so much delight in breeding up Youth in Religion and Learning , that he called it his Recreation . Many hardships he endured in his Travel ; for being taken Prisoner by the Turks he was made an Object of their Fury , for refusing to abjure the Christian Religion ; yet God delivered him out of all his Trouble , and he died in Peace . Anno 1572. aged 67. The Death of John Knox. FAlling Sick , he gave order for his Coffin , and being asked whether his pains were great , he answered , That he did not esteem that a pain which would be to him the end of all Troubles , and the beginning of Eternal Joys . Often after some deep Meditation , he used to say , Oh serve the Lord in fear , and Death shall not be troublesome to you . Blessed is the Death of those that have part in the Death of Jesus . One praying by his Bed-side , asked him if he heard the Prayer ? Yea , said he , and would to God that all present had heard it with such an Ear and Heart as I have done ; adding , Lord Jesus receive my Spirit . He ended this Life 1572. Aged 62. The Death of Peter Ramus . HIS Fame grew so great that he was chose Dean of the University , and Studied the Mathematicks , wherein he grew exquisite . The Civil Wars now breaking out , he left Paris , and fled to Fountain-bleau ; but not being safe there , he went to the Camp of the Prince of Conde , and from thence into Germany . When the Civil Wars was ended he returned to Paris , and remained the King's Professor in Logick , till that horrible Massacre happened on St. Bartholomew's day , wherein Thousands were slain by the bloody Papists . He was then Lock'd in his own House , till those furious Villains brake open his Doors , and in his Study ran him thorow , and being half dead threw him out of the Window , so that his Bowels issued out on the Stones , then they cut off his Head , and dragged his Body about the Streets in the Channels , at last they threw it into the River Sein , Anno 1572. Aged 57. The Death of Henry Bullinger . MR. Bullinger fell Sick , and his Disease encreasing , many Godly Ministers came to Visit him , but some Months after he recovered and preached as formerly , but soon Relapsed ; when finding his Vital Spirits wasted , and Nature much decayed in him , he concluded his Death was at hand , and thereupon said as followeth . If the Lord will make any farther use of me and my Ministry in his Church I will willingly obey him , but if he pleases ( as I much desire ) to take me out of this miserable Life ; I shall exceedingly rejoice that he will be so pleased to take me out of this miserable and corrupt Age , to go to my Saviour Christ. Socrates , ( said he ) was glad when his Death approached , because he thought he should go to Hesiod , Homer , and other Learned Men●…de ceased , and whom he expected to meet in the other World ; then how much more do I joy , who am sure that I shall see my Saviour Christ , the Saints , Patriarchs , Prophets , Apostles , and all Holy Men which have lived from the beginning of the World. These ( I say ) I am sure to see , and to partake with them in Joy ; why then should not I be willing to dye , to enjoy their perpetual Society in Glory ? And then with Tears told them . That he was not unwilling to leave them for his own sake , but for the sake of the Church . Then having written his Farewel to the Senate , and therein admonished them to take Care of the Churches and Schools , and by their Permission chose one Ralph Gualter his Successor , he patiently resigned up his Spirit into the Hands of his Redeemer , dying Anno Christi 1575 , and of his Age 71. The Death of Edward Deering . DRawing near his end , his Friends requested something from him for their Comfort and Edification : The Sun shining in his Face , he replyed , There is but one Sun in the World , nor but one Righteousness , and one Communion of Saints ; if I were the most excellent of all Creatures in the World , if I were equal in Righteousness to Abraham , Isaac and Jacob , yet had I reason to confess my self to be a Sinner , and that I could expect no Salvation but in the Righteousness of Jesus Christ ; for we all stand in need of the Grace of God ; and as for my Death , I bless God , I feel , and find so much inward Joy and Comfort in my Soul , that if I were put to my Choice , whether to die or live , I would a thousand times rather chuse Death than Life , if it may stand with the Holy Will of God. He dyed Anno 1576. The Death of Peter Boquinus . THE Popish Party being incensed against him , sought all means to destroy him , so that he was forced to fly to Heidelberg ; where , upon a Lord's Day , visiting of a Sick Friend , he found his Spirits fail , and said , Lord receive my Soul , and so quietly departed , Anno 1582. The Death of Abraham Bucholtzer . HE was full of Self denial , Humble , and an Enemy to Contentions . He used often to meditate upon Death , and used this Expression , it hath always formerly been my Care , in what Corner soever I have been , to be ready when God called , to say with Abraham , Behold , my Lord , here I am ; but now above all other things , I should be most willing so to answer , if he would please to call me out of this miserable Life , into his Glorious Kingdom ; for truely I desire nothing so much as the happy and blessed Hour of Death . He dyed Anno 1584. Aged Fifty Five . The Death of Gasper Olevian . A Mortal Sickness seized upon him , and preparing himself for Death , he expressed to a Friend , That by that Sickness , he had learned to know the greatness of Sin , and the greatness of God's Majesty , more than ever he did before . The next Day he told John Piscator , That the day before , for four Hours together he was filled with ineffable Joy , so that he wondered why his Wife should ask him whether he were not something better ; whereas indeed he could never be better . For ( said he ) I thought I was in a most pleasant Meadow , in which , as I walked up and down , methought that I was besprinkled with a Heavenly Dew , and that not sparingly , but plentifully poured down , whereby both my Body and Soul were filled with ineffable Joy. To whom Piscator said , That good Shepherd , Jesus Christ , led thee into fresh Pastures . Yea , said Olevian , to the Springs of Living Waters . Then repeating some Sentences out of Psalm 42. Isa. 9. Matth. 11. &c. he said , I would not have my Journey to God long deferred ; I desire to be dissolved , and to be with my Christ. In his Agony of Death , Alstedius asked him , Whether he was sure of his Salvation in Christ , &c. He answered , Most sure ; and so gave up the Ghost , Anno 1587. Aged 51. The Death of John Wigandus . HIS strength decaying , he fell sick , and preparing for Death , he made his own Epitaph . In Christ I liv'd and dy'd , through him I live again ; What 's bad , to Death I give , my Soul with Christ shall ( reign . So praying , he resigned up his Spirit to God who gave it , Anno 1587. Aged 64. The Death of John Fox . MR. Fox together with his Wife and some others , went to Antwerp , and so to Basil , which was then a place of free reception of poor distressed Fugitives , who were forced to leave their Countreys for the sake of the Lord Jesus , and his Everlasting Gospel . And here he undertook to correct the Press , and at such leisure times as he could spare , he wrote part of the Acts and Monuments of the Church , a Work Famous to all Posterity . And in this station he continued till the death of Queen MARY , whose death he had a little before foretold . Upon certain notice of which , he , with several Pious and Learned Men returned into England , and were kindly received by Queen Elizabeth , where Mr. Fox prosecuted his Work begun at Basil , and so laboured therein , that he soon brought it to a period . He finishing this great Work in Eleven years space , searching all the Records himself . He now growing in years , and by reason of his former Hardships , his great Study , Travel and Labour , he was reduced to a very weak Condition , he laid down the troublesome Cares of the World , to prepare himself for Death . He resigned up his Spirit into the Hands of the Father of all Spirits , dying Anno Christi 1587. in the 70th year of his Age. The Death of George Sohnius . HE was full of Humility , Piety and Patience , falling sick , he bore it with much Patience , and with servent Prayer , often repeated , O Christ ! thou art my Redeemer , and I know that thou hast redeemed me . I wholly depend upon thy Providence and Mercy , from the very bottom of my Heart , I commend my Spirit into thy hands , and so dyed Anno 1589. Aged 38. The Death of James Andreas . THE year before his death he would say , He should not live long . That he was weary of this Life , and much desired to be dissolv'd , and to be with Christ , which was best of all . Falling sick , he sent for James Heerbrand , saying , I expect that after my death many Adversaries will rise up to asperse me , and therefore I sent for thee , to hear the Confession of my Faith , that so thou mayest testifie for me , when I am dead and gone , that I dyed in the true Faith. The night before he dyed , he slept partly in his Bed , and p●…rtly in his Chair . The Clock striking Six in the Morning , he said , My Hour draws near . When he was ready to depart , he said , Lord 〈◊〉 thy hands I commend my Spirit . He dyed Anno 1590. Aged 61. The Death of Hierom Zanchius . ZAnchy being grown old , had a liberal Stipend setled upon him by Prince C●…ssimir ; and going to Heidleberg to visit his Friends , he fell sick , and quietly departed in the Lord , Anno 159●… . aged 75. The Death of Anthony Sadeel . HE sell sick of a P●…urisie , which he Prophetically said , would be Mortal ; and withdrawing himself from the World , he wholly conversed with God. He dyed Anno 1591. Aged 57. The Death of William Whitaker . FAlling Sick of a Fever , a Friend asking him how he did ? he replyed , O 〈◊〉 〈◊〉 ! I have not taken so sweet a sleep since my disease seized upon me . But being in a cold Sweat , his Friend told him , That Symptoms of Death appeared on him ; to whom he answered , Life or Death is welcome to me , which God pleaseth ; for Death shall be an advantage to me ; for I desire not to live , but only so far as I may do God and his Church Service . He dyed Anno 1595. Aged 47. The Death of Robert Rollock . HE said , I bless God , I have all my Senses entire , but my Heart is in Heaven ; and , Lord Jesus , Why should'st thou not have it ? It hath been my Care all my life long to dedicate in to thee , I pray thee take it , that it may live with thee for ever . Falling into a Slumber , and awaking , he desired to be dissolved , saying , Come Lord Jesus , 〈◊〉 an end to this miserable life ; haste Lord , and ●…arry not . Then some bewailing their loss of him , to them he said , I have gone through all the degrees of this Life , and now am come to my end , why should I go back again ? O Lord help me , that I may go through this last degree with thy assistance ; lead me to that Glory which I have seen as through a Glass : O that I were with thee . Some saying the next day was the Sabbath , he said , Thy Sabbath , O Lord , shall begin any Eternal Sabbath . Then he breathed out , Haste Lord , and do not tarry ; I am weary both of nights and daies : Come Lord Jesus , that I may come to thee : Break these Eye-strings , and give me others : I desire to be dissolved , and to be with thee . Haste Lord Jesus , and defer no ●…nger . Go forth my weak Life , and let a better succeed . One standing by , said , Sir , Let nothing trouble you , for now your Lord makes haste ; to which he said , O Welcome Message , would to God my Funeral might be to morrow . Thus he continued servent in Prayer , till he resigned up his Spirit unto God , Anno 1598. Aged 43. The Death of Nicholas Hemingius . BEfore his Death he grew Blind , and much diseased ; desiring then to be dissolved , and to be with Christ. Some time before his Death he Expounded the 103 Psalm to the admiration of all his Auditors . He dyed Anno 1600. Aged 87. The Death of Daniel Tossanus . DAniel Tossanus falling sick , he Comforted himself with these Texts of Scripture , I have fought the good fight of Faith , &c. Be thou faithful unto the Death , and I will give unto thee a Crown of Life : We have a City rot made with hands , Eternal in the Heavens ; many other places he recited . He dyed Anno 160●… . Aged 61. The Death of William Perkins . HE was Born at Marston in Warwickshire , and was Educated at Christ's College in Cambridge . He wrote many rare Treatises ; which for their Excellency were Translated into most Languages . All he wrote was with his Left Hand , with which he stabbed the Romish Cause , as one well exprest . Though Nature thee of thy Right Hand bereft , Right well thou Writest with thy Hand that 's Left. In his last Fit , a Friend standing by , prayed for a mitigation of his Pains ; to whom he said , Pray not for an ease of my Torments , but for an encrease of my Patience . He dyed Anno 1602. Aged 44. He was Buried at the Charge of Christ's-College with great Solemnity . Dr. Mountague preached his Funeral Sermon upon this Text , Moses my Servant is dead . His Works are Printed in Three Volumes in Folio . The Death of Francis Junius . BUT being at Lions , he escaped an Imminent Death , which made him acknowledge God's Providence in his Miraculous Deliverance , and to confirm his Belief , he earnestly desired to read over the New Testament , of which he gives this Account : when I opened the New Testament , I first met with St. John's first Chapter , In the beginning was the Word , &c. I read part of it , and was presently convinced that the Divinity and Authority of the Author did excel all Humane Writings : My Body trembled , my Mind was astonished , and I was so affected all that day that I knew not what I was . Thou wast mindful of me , O my God , according to the multitude of thy Mercies ; and called'st home thy lost Sheep into thy Fold . And from that day he wholly bent himself to Pions Practices . He dyed Anno 1602. Aged 57. The Death of Thomas Holland . BEing Ancient , he employed his Time in Prayer and Meditation , and often used to sigh forth , Come , O come Lord Jesus , thou Morning Star. Come Lord Jesus , I desire to be dissolved and to be with thee . He dyed Anno 1612. Aged 73. The Death of James Granaeus . IN the midst of his Pains he used to say , As Death's sweet , so to rise is sweet much more , Christ as in Life , so he in Death is Store . On Earth are Troubles , sweet Rest in the Grave , I' th' last Day we the lasting'st Joys shall have . He dyed Anno 1617. Aged 77. The Death of Robert Abbat . ABbat drawing near his End , he desired to make a Confession of his Faith , but being faint and weak , he referred his Friends to his Writings , saying , That Faith which I have published , and defended in my Writings is the Truth of God , and therein I die , and so departed Anno 1618. Aged 58. The Death of John Whitgift . THE Queen had a great Esteem for him , and was pleased to be so familiar , as to call him Her Black Husband ; at her Death he was present , and administred to her what Comfort she desired ; when King James came to the Crown , he much reverenced the Archbishop , and when he fell sick , King James visited him , and laboured to chear him up ; but he had laid the Death of Queen Elizabeth so much to heart , that in a few days he departed in the Lord Atno 1603. Aged 73. The Death of Theodore Beza . HE often used the Apostles saying , We are his Workmanship created in Christ Jesus to good Works . And that of St. Augustine , I have lived long , I have sinned long , blessed be the Name of the Lord. Also , Lord perfect that which thou hast begun , that I suffer not Shipwrack in the Haven : And that of Bernard , Lord , we follow thee , by thee , to thee ; we follow thee , because thou art the Truth ; by thee , because thou art the Way , to thee , because thou art the Life . He dyed upon a Sabbath day , when rising in the Morning he prayed with his Family , and finding himself weak , he desired to go to Bed again ; but sitting down on the Bed-side he departed without the least Sigh or Groan Anno 1605. Aged 86. The Death of William Cowper . FAlling Sick , he used to say , My Soul is alwaies ready in my Hand , ready to be offered to my God. Where , or what kind of death God hath prepared for me , I know not ; but sure I am , there can no evil death befall him that lives in Christ , nor sudden death to a Christian Pilgrim , who ( with Job ) waits every Hour for his Change : Yea ( saith he ) many a Day have I sought it with Tears , not out of Impatience , Distrust or Perturbation , but because I am weary of Sin , and fearful to fall into it . In his Sickness he used these private Meditations . Now my Soul be glad , for at all Parts of this Prison , the Lord hath set to his Pioneers to loose the Head , Feet , Milt and Liver are failing ; yea the middle strength of the whole Body , the Stomach is weakned long ago . Arise , make ready , shake off thy Fetters , mount up from the Body , and go thy way . I saw not my Children when they were in the Wo●…b , yet there the Lord fed them without my knowledge : I shall not see them when I go out of the Body , yet shall they not want a Father . Death is somewhat Driery , and the Streams of that Jordan between us and our Canaan run furiously , but they stand still when the Ark comes . Let your Anchor be cast within the Veil , and fastned on the Rock Jesus ; let the End of the Threefold Cord be backled to the Heart , so shall you go through . He died , Anno 1619. The Death of Andrew Willet . GOing from London , his Horse threw him , and by the Fall broke his Leg , which was presently set by a Bone-setter ; and being confined to his Bed , he would meditate upon Hezekiah's Sickness and Recovery , Isaiah 38. especially on the 9 , 10 , 13 , and 15 Verses . Hearing a Bell Toll , he peradventure had apprehensions of Death , which occasioned him to discourse with his Wise concerning Death , and our blessed Hopes after Death , and the mutual Knowledge the Saints have of one another in Glory . Then he repeated the first Verse of the 146 Psalm , and said it was a most sweet Psalm ; but stirring to ease himself , he fell into a Trance : his Wife crying out , he looked up , and used these last words , Let me alone , I shall do well : Lord Jesus — and so departed , Anno 162●… . Aged 59. The Death of David Pareus . AT Anvilla he wrote his Body of Divinity , which having Finished , he said , Lord , now let thy Servant depart in peace , because he hath Finished that which he desired . He earnestly besought God that he might lay his Bones at Heidleberg , which not long after he returned thither safely , where he was received with much joy ; but his former Disease of a Catarrh returning upon him , being sensible of approaching Death , he frequently opened his Mind to Hen●…y Alting , and others , and so quietly departed , Anno 1622. Aged 73. His Works are in 3 Volumes . The Death of Robert Bolton . MR. Bolton falling sick of a Quartane Ague , and finding himself weaker and weaker , he Contemplated upon the four last things , Death , Judgment , Heaven and Hell , and being asked if he could be content to live , if God would permit him , He said , I grant that Life is a great Blessing of God ; neither will I neglect any means that may preserve it , and do heartily desire to submit to God's Will ; but of the two , I infinitely more desire to be dissolved , and to be with Christ. When the Pangs of Death were upon him , he breathed out ; I am now drawing on apace to my dissolution ; hold out Faith and Patience , your Work wi●… quickly be at an end . He died , Anno 1631. Aged Threescore . The Death of William Whately . IN his Sickness he comforted himself with that Promise , Psalm 41. 1 , 2. Blessed is he that considereth the poor , the Lord will deliver him in the t●… of trouble , the Lord will strengthen him upon the Bod of languishing , &c. A little before his death , a Friend praying with him , That God wold be pleased , if his Time were not expired , either to restore him , or put an end to his Pains : He lifting up his Eyes towards Heaven , one of his Hands , in the close of that Prayer gave up the ghost , shutting his Eyes , as if he was fallen into a soft-Slumbe●… , Anno 1639. Aged 56. The Death of Anthony Wallaeus . HE was much troubled with the Stone in the Kidneys , and Hypocondraical Wind , which still encreasing upon him , he called his Family , and exhorted them to fear God ; then taking his leave of them , he fell asleep , out of which he never awaked , only strived a little when his Pains came upon him ; so on the Sabbath-day at a Eleven of the Clock he resigned up his Spirit to his Maker , Anno 1639. Aged 66. The Death of Henry Alting . HE sell sick at Groning of a Catarth and Feaver , accompanied with great Pains in his Back and Loins , which caused often Paintings . The day before his death . he sang the 130th . Psalm with great Fervency : In the Evening he blessed his Children , and exhorted them to fear God , and to persevere in the Truth of the Gospel . Being sensible of the time of his Departure , by his Prophetick Spirit , he accordingly died , about Three of the Clock , August 25. Anno 1644. Aged 57. The Death of Frederick Spanhemius . HIS last Sermon he preached at Easter , upon Phil. 3. 24. Who shall change our vile Body , that it may be like his glorious Body , &c. He prayed earnestly to God to continue his Blessings to his Family , and never suffer them to be seduced to Popery ; he prayed likewise that in the Pains of Death , he might with all his Soul breath after God , and migh before-hand have some taste of the Glory of Hea ven . Having ended his Prayers , his Voice and Strength failed him , and so about Sun-setting he quietly departed , and slept in the Lord , 1649. Aged 49. The Death of Sir John Oldcastle . HE was sent for before the Council ▪ when the Bishop proffered to absolve him , he replied , He had never trespassed against him , and therefore had no need of his Absolution . When they told him unless he would recant , they would condemn him as a Heretick . He bid them do as they thought best ; for , said he , I am at a Point , that which I have written , I will stand to it to the death . Then kneeling down , he lifted up his Hands towards Heaven , and said , I shrive me here unto thee , O Eternal and Ever-living God , in my frail Youth I offended thee , O Lord , by Pride , Coverousness , Wrath , Uncleanness , and many Men have I hurt in my 〈◊〉 , and committed many other horrible Sins , for which good Lord , I ask thee forgiveness : And so with Tears in his Eyes , he stood up , and turning to the People , he said , Lo , good People , for breaking God's Laws and his holy Commandments , they never yet accused me ; but for their own Laws and Traditions , they handle me most cruelly , and therefore they and their Laws , by God's promise should be utterly destroyed . Then they proceeded farther to examine him , but he returned such Answers to their Questions , as made many wonder at his Wisdom ; yet they proceeded to read the Bill of Condemnation against him as a Heretick . After which , he lifting up his Eyes towards Heaven , said , Lord God Eternal , I beseech thee of thy Infinite Mercy , to forgive my Persecutors . After that he was sent to the Tower. The Sentence against him was , That like a Traytor , he should be drawn through the Streets of London , to the Gallows in St. Giles in the Fields , and there hanged , and afterwards burnt upon the Gallows as he hung . The Death of Thomas Cromwell , Earl of Essex . HIS Enemies durst not bring him to a Tryal , but procured an Act of Attainder , whereby he was Condemned before he was Heard ; yet the King after his death , repented this Haste , and wished he had his Cromwell alive again . Being mounted the Scaffold , he made an humble Confession , and begged the Prayers of all those which were present ; then in a pious Prayer he recommended himself into the Hands of the Almighty , and at one Blow his Head was severed from his Body , Anno 1541. The Death of the Lady Jane Grey . THE Morning before her Exit from this World , her Husband , the Lord Guilford Dudley , was conveyed to a Scaffold on Tower-Hill , where he penitently ended his Life ; his Head and Body being laid in a Cart all bloody , was brought to the Chappel , and exposed to the Sight of this sorrowful Lady ; a Spectacle more dismal than the kneenest Axe of her Death . And now her own part is to be acted upon a Scaffold , erected upon the Green within the Tower ; where being mounted with a chearful Countenance , she looked upon the People , and with great Constancy , directed her self after this manner : That she was come thither to die for an Offence which was committed by a Device , not of her own seeking ; then wringing her Hands , and protesting her Innocency , she desired them to take notice , that she died a good Christian , and requested their Prayers . Then kneeling down , she repeated in English the 51 Psalm ; after which , her Gentlewoman helped her off with her Gown , and the Hangman on his Knees asked her forgiveness , which she forgave him freely , and prayed him to dispatch her quickly . Looking upon the Block , and kneeling , she said , Will you take it off before I lay it down ? No , Madam , replied the Executioner ; then she tied a Handkerchief before her Eyes , and feeling for the Block , said , What shall I do ? Where is it ? Where is it ? Being guided , she laid her Head upon the Block , and giving the Sign , she said , Lord , into thy Hands I commend my Spirit . Then receiving the Fatal Blow , she ended this Life , Anno 1554. Aged 16. Her Death was much lamented , but did not go unpunished , for the Judge which passed her Sentence , shortly after fell distracted , crying out continually , Take away the Lady Jane from me . The Lady Jane Grey had a curious Vein in Poetry : In her Troubles she composed these Lines . Think nothing strange , which Man cannot decline , My Lot's to Day , to Morrow it may be thine . If God protect me , Malice cannot end me : If not , all I can do will not defend me . After dark Night , I hope for Light ▪ This Epitaph was also made on her . My Race was Royal , sad was my short Raign ; Now in a better Kingdom I remain . The Death of Sir Philip Sidney . SIR Philip lay for the space of 25 Days , enduring his Pains with admirable Patience , and at length resign'd up his Spirit into the hands of his Redeemer , October 16. Anno 1586. Upon him was made this Epitaph . Apollo made him wise , Mars made him stout ; Death made him leave the World Before his Youth was out . The Death of Galeacius Carracciolus . SIckness the Harbinger of Death , seizing upon him , which proceeded from abundance of Rheum : this was produced by his long and wearisome Journeys , which he had formerly taken by Land and Sea , for his Conscience sake : His Physicians despairing of his Cure , he wholly sequestred himself from all Worldly Cogitations , and taking his Farewell of his Wife and Friends , saving . He would lead them the way to Heaven . Then he desired God to receive him , and acknowledge him for his own , and so quie●…ly departed , 1592. Aged 74. The Death of Katherine Bretterg . ONce she took the Bible in her hand , and joyfully kissing it , said , O Lord , 't is good for me to be afflicted , that I may learn thy Statutes . The law of thy mouth is better to me than thousands of gold and s●…ver . Then she desired her Husband to be ware of Popery , and to let her little Girl be brought up in the Fear of God , saying , So shall I meet her in Heaven , whom I must now leave behind me on Earth . Once she was very dull in Prayer , and when she came to , Lead us not into Temptation , she said , I may not pray , I may not pray , for Satan interrupts me ; yet her Friends left her not till she had gained the Conquest . She repeated often , We have not received the Spirit of Bondage to fear again , but the Spirit of Ad●…tion , whereby we cry , Abba , Father . The Verse of Psalm 13. ult . she often repeated chearfully . Many Pious Meditations she used , but the last was this ; My Flesh and my Heart faileth , but God is the Strength of my Heart , and my Portion for ever . He that preserveth Jacob , and defendeth his Israel , he is my God , and will guide me unto Death . Then she departed this life without any motion of Body , May ult . Anno 1601. Aged 22. The Death of John Lord Harrington , Baron of Exton . FRom the First-Day of his last Sickness , he apprehended the approach of Death , and so readily prepared himself for it ; he made Confession of his Sins , and oft confessed his Faith , and undoubted hope of Salvation in Christ ; and when Death approached , he breathed out , O my God , when shall I be with thee ? And in the midst of these longing Desires , he departed Anno 1613. Aged 22. The Death of Phillip de Mornay , Lord of Plessis Marley . BEing displaced from his Government of Samur , he betook himself to a Private Life , and made his Will for the peace and good of his Family ; being seiz'd upon by a continual Fever , and no hopes of Recovery , he would often say , I fly , I fly to Heaven , and the Angels are carrying me into the bosome of my Saviour : then would he repeat the words of Job ; I know that my Redeemer liveth , I shall see him with mine eyes , and I feel , I fell what I now speak . He dyed in the 74th . Year of his Age. The Death of John Bruen , of Bruen-Stapleford , in the County of Chester , Esquire . FAlling Sick , the morning before his Death , divers Friends took their leaves of him , and hearing some make motion of Blacks , he said ; I will have no Blacks , I love no Proud nor Pompous Funeral , neither is there any cause of Mourning , but of rej●…icing rather in my particular . Immediately before his Death , lifting up his hands , he said : The Lord is my portion , my help , and my trust , his blessed Son Jesus Christ is my Saviour and Redeemer , Amen . Even so saith the Spirit unto my Spirit ; therefore come Lord Jesus , and kiss me with the kisses of thy mouth , and embrace me with the Arms of thy Love , into thy hands do I commend my Spirit , O come now , and take me to thy own self . O come , Lord Jesus , come quickly , O come , O come , O come . So his Spirit fainting , he yielded up the Ghost in January , Anno 1625. Aged 65. The Deaths of the KINGS and QUEENS of England , since the Reformation , to this present . The Death of King Henry the VIII . KING Henry being grown Fat , fell into a languishing Fever , and by Will appointed his Successor and Council . did on the 28th . of January 1547. in the 56 Year of his Age , and 38 of his Reign ; leaving Issue by Queen Jane , Prince Edward ; by his first Wife Katherine of Spain , the Lady Mary ; and by Ann of Bullen , the Lady Elizabeth , who all Successively came to the Crown . The Death of King Edward VI. ABout three hours before his Death , his Eyes being closed , thinking that none heard him , he made this Godly Prayer . Lord God , deliver me out of this miserable and wretched Life , and take me amongst thy Chosen : howbeit , not my VVill but thy VVill be done ; Lord , I commit my Soul to thee . O Lord , thou knowest , how happy it were for me to be with thee ; yet for thy Chosens sake , send me Life and Health , that I may truly serve thee : O my Lord God , bless thy People , and save thine Inheritance ; O Lord God , save thy Chosen People of England . O my Lord God , defend this Realm from Papistry , and maintain thy true Religion , that I and my People may praise thy Holy Name , for thy Son Jesus Christ's sake . Then turning his Face , and seeing some by , he said ; Are you so nigh ? I thought you had been further off . Many servent Prayers he made , but his last Words were these ; I am faint , Lord have Mercy upon me , and take my Spirit ; and so committed his Pious Soul into the hands of his Heavenly Father . He died July 6. 1553. in the Seventeenth Year of his Age. He Reigned Six Years , Five Months , and Eight Days ; he was the one and Fortieth Sole Monarch of England , and was Buried at VVestminster . The Death of Queen Mary . HER Husbands absence , and the disappointment of proving with Child , brought her into a Sickness , whereof she died , November 17. 1558. having Reigness 5 Years and 4 Months , Cardinal Pool , dying the day before , but sometime before she declared to him ; That if when she were dead they would look into her Heart , they would find Callis her great Distemper . In her Reign there suffered 5 Bishops , 21 Divines ; and in all 277 Persons . The Death of Queen Elizabeth . 1594. LOpez , a Jew , Physitian to the Queen ; was Executed for attempting to Poyson her . In 1600. the Earl of Essex having incurr'd the Queens Displeasure in Ireland , and more by scandalous Speeches , and a kind of open Rebellion at his House in London , being condemned by his Peers , is Beheaded . On the 24th . of March 1602. died Queen Elizabeth , having Reigned above 44 Years in as Troublesome times as any , yet full of Honour , and most happy in the Love of her People . She was Interred in Henry the Seventh's Chappel at VVestminster . The Death of King James , the First . THis King was Interred at VVestminster with great Solemnity ; his Queen was Ann , Daughter of Frederick the Second , King of Denmark , by whom he had two Sons , Henry and Charles , and three Daughters , Elizabeth , Mary , and Sophia , the two last dyed young . The Death of King Charles , the First . HE was led through the Park to the Seaffold before VVhite-Hall , where having declared that he died a Martyr for the Laws and Liberties of his People , he made a Confession of his Faith , asserting , that he died a true Son of the Church of England ; then he betook himself to his private Devotions , and so patiently submitted his Royal Head to Martyrdom , from the hand of a disguised Executioner . His Body was put into a Black Velvet Coffin , and afterwards wrapt in Lead , was on the 7th . of Feb. following Interred at St. George's Chappel , at VVindsor , in the same Vault with King Henry the 8th . in presence of the Duke of Richmond , Dr. Juxon , and others ; but the manner appointed in the Liturgy could not be obtained to be used , nor had he any Epitaph affixed , but only on the Sheet of Lead , ou a thin Plate fastned on the Breast , this plain Inscription — — King Chaales 1648. The Death of King Charles , the Second . ON Monday , Feb. 2. 1684. the King was seiz'd with a violent Fit of an Apoplexy , which deprived him of his Senses , but upon speedy Application of Remedies , he returned to such a Condition as gave some Symptoms of his Recovery , till VVednesday Night , and then the Disease was so violent , that he lay in a languishing Condition until Friday , Feb. 6. and then expired . He had Reigned Thirty six Years , and Seven Days , and was in the 55th . Year of his Age. He was Interred in Henry , the Seventh's Chappel , being the Forty-sixth Sole Monarch of England . The Death of Old Mr. Eliot , of New-England . WHILE he was making his Retreat out of this evil World , his Discourses from time to time ran upon , The coming of the Lord Jesus Christ. It was the Theme which he still had Recourse unto , and we were sure to have something of this , whatever other Subject he were upon . On this he talk'd , of this he pray'd , for this he long'd , and especially when any bad News arriv'd , his usual Reflection thereupon would be , Behold some of the Clouds in which we must look for the coming of the Son of Man. At last his Lord , for whom he had been long wishing , Lord come , I have been a great while ready for thy coming ! At last , I say , his Lord came , and fetched him away into the Joy of his Lord. He fell into some Languishments , attended with a Fever , which in a few days brought him into the Pangs ( may I say ? or Joys ) of Death : And while he lay in these , Mr. Walter coming to him , he said unto him : Brother , Thou art welcome to my very Soul. Pray , retire to my Study for me , and give me leave to be gone , meaning , that he should not , by Petitions to Heaven for his Life , detain him here . It was in these Languishments , that speaking about the work of the Gospel among the Indians , he did after this Heavenly manner express himself . There is a Cloud ( said he ) a dark Cloud upon the Work of the Gospel , among the poor Indians . The Lord revive and prosper that Work , and grant it may live when I am dead . It is a work , which I have been Doing much and long about . But what was the word I spoke last ? I recal that word , My Doings : Alas , they have been poor , and small , and lean Doings , and I 'll be the Man that shall throw the ●…st Stone at them all . It has been observed , that they who have spoke many considerable ●…hings in their Lives , usually speak few at their Deaths . But it was otherwise with our Eliot , who after much Speech of and for God in his Life-time , u●…tered some things little short of Oracles on his Death-bed ; which , 't is a thousand pities , they were not more exactly regarded and recorded . Those Authors that have taken the pains to Collect , Apophthegmata Morentium , have not therein been unserviceable to the Living ; but the Apophthegms of a Dying Eliot must have had in them a Grace and a Strain truly extraordinary ; and indeed the vulgar Error of the signal sweetness in the Song of a Dying Swan , was a very Truth in our expiring Eliot ; his last Breath s●…elt strong of Heaven , and was Articled into none but very gracious Notes ; one of the last whereof , was , Welcome Joy ! And at last it went away , calling upon the standers by , to Pray , pray , pray ! which was the thing in which so vast a portion of it had been before Employ'd . This was the peace , in the end of this Perfect and Upright Man ; thus was there another Star fetched away to be placed among the rest that the third Heaven is now enriched with . He had once , I think , a pleasant Fear , that the old Saints of his Acquaintance , especially those two dearest Neighbours of his , Cotton of Boston , and Mather of Dorchester , who were got safe to Heaven before him , would suspect him to be gone the wrong way , because he staid so long behind them . But they are now together with a Blessed Jesus , beholding of his Glory , and celebrating the High Praises of Him that has called them into his marvellous light . Whether Heaven was any more Heaven to him , because of his finding there so many Saints with whom he once had his Delicious and Coelestial Intimacies , yea , and so many Saints which had been the Seals of his own Ministry , in this lower World , I cannot say ; but it would be Heaven enough unto him , to go unto that Jesus , whom he had lov'd , preach'd , serv'd , and in whom he had been long assured there does All Fulness dwell . In that Heaven I now leave him : but not without Grynaeus's pathetical Exclamations , ( O beatum illum diem ! ) Blessed will be the Day , O blessed the Day of our Arrival to the glorious Assembly of Spirits , which this great Saint is now reioicing with ! Bereaved New-England , where are thy Tears , at this Ill-boding Funeral ? We had a Tradition among us , That the Countrey could never perish , as long as Eliot was alive . But into whose hands must this Hippo fall , now the Austin of it is taken away ? Our Elisha is gone , and now who must next year invade the Land ? The Jews have a saying , Quando Luminaria paetiuntur Eclipsm , malum signum est mundo ; but I am sure , 't is a dismal Eclipse that has now befallen our New-English World. I confess , many of the Ancients fell into the vanity of esteeming the Reliques of the Dead Saints , to be the Towers and Ramparts of the place that enjoy'd them ; and the dead Bodies of two Apostles in the City , made the Poet cry out , A Facie Hostili duo propugnacula praesunt . If the Dust of dead Saints could give us any protection , we are not without it ; here is a Spot of American Soyl that will afford a rich Crop of it , at the Resurrection of the Just. Poor New-England has been as Glastenbury of old was called , A Burying-place of Saints . But we cannot see a more terrible Prognostick than Tombs filling apace with such Bones , as those of the Renowned Eliot's ; the whole Building of this Countrey trembles at the fall of such a Pillar . For many Months before he dyed , he would often chearfully tell us , That he was shortly going to Heaven , and that he would carry a deal of good News thither with him ; he said , He would carry Tidings to the Old Founders of New-England , which were now in Glory , that Church work was yet carried on among us : That the number of our Churches was continually encreasing : And that the Churches were still kept as big as they were , by the daily additions of those that shall be saved . But the going of such as he from us , will apace diminish the occasions of such happy tydings . What shall we now say ? Our Eliot himself used most affectionately to bewall the Death of all useful Men ; yet if one brought him the notice of such a thing , with any Despondencies , or said , O Sir , such a one is dead , what shall we do ? he would answer , Well , but God lives , Christ lives , the Old Saviour of New-England yet lives , and he will Reign till all his Enemies are made his Footstool . This , and only this consideration have we to relieve us ; and let it be accompanied with our addresses to the God of the Spirits of all Flesh , That there may be Timothies raised up in the room of our Departed Pauls , and that when our Moses's are gone , the Spirit which was in those brave Men , may be put upon the surviving Elders of our Israel . Thus died the first Preacher of the Gospel to the Indians in New-England . Aged 86. FINIS . Notes, typically marginal, from the original text Notes for div A36905-e7020 Vivere sibi . Vacare Deo. Nil prosunt lecta nec intellecta ; nisi teipsum legas , & intelligas . Artem bene vivendi . Artem bene moriendi . Fortunam ut tegam appeto , non longam , sed Concinnam . * Beverley's great Soul of Man. p. 292. Ci●… . prim●… , tus●… . Cupressu●… funeria . Notes for div A36905-e42840 Psal. 76. ver . 5. John Damascen . Hist. c. 23. Gal. c. 6. v. 9 , 10. Job . 7. v. 1. 〈◊〉 John 9. v. 4. Mark c. 13. v. 33 , 35. Mat. 24. v. 24. 2 Cor. 4. v. 16. 2 Cor. 12. v. 9 , 10. Luke 22. v. 44. Cor. 5. v. 5. Psal. 145. Isa. 50. v. 2. 2 Tim. 1. 12. c. 34. v. 14 , &c. Psal. 4. v. 9. Psal. 61. v. 3 , 4. Psal. 61. v. 4. Psal. 119 Jer. 17. v. 16 , 17. 31. 16. Job 13. 15. C. 12. 6. 1 Mac. 2 61. Lam. 3. 25 , 26. 1 John 3. 2. Ps. 116. v. 9. Psal. 31. 1 , Job 6. 10. Lam. 1. C. 12. Luke 21. 19. Prov. ch . 3. v. 11 , 12. Tob. c. 12. v. 13. Micah 7. v. 9. Ch. 14. v. 5. 1 Thess. c. 5. v. 8. Psal. 31. 1. Heb. 12. 1. 2. 
A63941	----	A funerall sermon preached at the obsequies of the Right Hon[oura]ble and most vertuous Lady, the Lady Frances, Countesse of Carbery who deceased October the 9th, 1650, at her house Golden-Grove in Carmarthen-shire / by Jer. Taylor ... Taylor, Jeremy, 1613-1667. This text is an enriched version of the TCP digital transcription A63941 of text R11725 in the English Short Title Catalog (Wing T335). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 69 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A63941 Wing T335 ESTC R11725 13574510 ocm 13574510 100406 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63941) Transcribed from: (Early English Books Online ; image set 100406) Images scanned from microfilm: (Early English books, 1641-1700 ; 804:2) A funerall sermon preached at the obsequies of the Right Hon[oura]ble and most vertuous Lady, the Lady Frances, Countesse of Carbery who deceased October the 9th, 1650, at her house Golden-Grove in Carmarthen-shire / by Jer. Taylor ... Taylor, Jeremy, 1613-1667. [4], 36 p. Printed by J.F. for Royston ..., London : 1650. Reproduction of original in the Huntington Library. eng Carbery, Frances Vaughan, -- Countess of, 1621?-1650. Church of England -- Sermons. Funeral sermons. Sermons, English -- 17th century. A63941 R11725 (Wing T335). civilwar no A funerall sermon, preached at the obsequies of the right honble and most vertuous lady, the Lady Frances, Countesse of Carbery: who decease Taylor, Jeremy 1650 13740 5 15 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-09 SPi Global Keyed and coded from ProQuest page images 2002-06 John Latta Sampled and proofread 2002-06 John Latta Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion A Funerall Sermon , PREACHED At the Obsequies of the Right Honble and most vertuous Lady , THE LADY FRANCES , Countesse of CARBERY : Who deceased October the 9th . 1650. at her House GOLDEN-GROVE in CARMARTHEN-SHIRE . By JER. TAYLOR , D. D. LONDON , Printed by I. F. for R. Royston at the Angel in Ivie-lane . M.DC.L . To the right Honorable , and truly Noble , Richard Lord Vaughan , Earle of Carbery , Baron of Emlim and Molinger , Knight of the Honorable Order of the Bath . My Lord , I Am not asham'd to professe that I pay this part of service to your Lordship most unwillingly : for it is a sad office to be the chief Minister in a house of mourning , and to present an interested person with a branch of Cypresse and a bottle of tears . And indeed , my Lord , it were more proportionable to your needs to bring something that might alleviate or divert your sorrow , then to dresse the hearse of your Dear Lady , and to furnish it with such circumstances , that it may dwell with you , and lie in your closet , and make your prayers and your retirements more sad and full of weepings . But because the Divine providence hath taken from you a person so excellent , a woman fit to converse with Angels , and Apostles , with Saints and Martyrs , give me leave to present you with her picture ; drawn in little and in water-colours , sullyed indeed with tears and the abrupt accents of a reall and consonant sorrow ; but drawn with a faithfull hand , and taken from the life : and indeed it were too great a losse , to be depriv'd of her example and of her rule , of the originall and the copie too . The age is very evil and deserv'd her not ; but because it is so evil , it hath the more need to have such lives preserv'd in memory to instruct our piety , or upbraid our wickednesse . For now that God hath cut this tree of paradise down from its seat of earth , yet so the dead trunk may support a part of the declining Temple , or at least serve to kindle the fire on the altar . My Lord , I pray God this heap of sorrow may swell your piety till it breaks into the greatest joyes of God and of religion : and remember , when you pay a tear upon the grave , or to the memory of your Lady ( that Deare and most excellent Soule ) that you pay two more : one of repentance for those things that may have caus'd this breach ; and another of joy for the mercies of God to your Dear departed Saint , that he hath taken her into a place where she can weep no more . My Lord , I think I shall , so long as I live , that is so long as I am Your Lordships most humble Servant TAYLOR . A Funerall Sermon , &c. 2 SAMUEL 14. 14. For we must needs die , and are as water spilt on the ground which cannot be gathered up again : neither doth God respect any person : yet doth he devise means that his banished be not expelled from him . WHen our blessed Saviour and his Disciples viewed the Temple , some one amongst them cried out , Magister aspice , quales lapides ! Master behold what faire , what great stones are here ! Christ made no other reply but foretold their dissolution and a world of sadness and sorrow which should bury that whole Nation when the teeming cloud of Gods displeasure should produce a storm which was the daughter of the biggest anger , and the mother of the greatest calamity which ever crush'd any of the sons of Adam . [ The time shall come , that there shall not be left one stone upon another . ] The whole Temple and the Religion , the ceremonies ordained by God , and the Nation beloved by God , and the fabrick erected for the service of God , shall run to their own period and lie down in their severall graves . Whatsoever had a beginning can also have an ending , and it shall die , unless it be daily watered with the purles flowing from the fountain of life , and refreshed with the dew of Heaven and the wells of God . And therefore God had provided a tree in Paradise to have supported Adam in his artificiall immortality : Immortality was not in his nature , but in the hands , and arts , in the favour and superadditions of God . Man was alwaies the same mixture of heat and cold , of dryness and moisture ; ever the same weak thing , apt to feel rebellion in the humors , and to suffer the evils of a civil warre in his body naturall : and therefore health and life was to descend upon him from Heaven , and he was to suck life from a tree on earth ; himself being but ingraffed into a tree of life , and adopted into the condition of an immortall nature : But he that in the best of his daies was but a Cien of this tree of life , by his sinne was cut off from thence quickly , and planted upon thorns , and his portion was for ever after among the flowers , which to day spring and look like health and beauty , and in the evening they are sick , and at night are dead , and the oven is their grave . And as before , even from our first spring from the dust of the earth , we might have died if we had not been preserved by the continuall flux of a rare providence ; so now that we are reduced to the laws of our own nature , we must needs die . It is naturall , and therefore necessary ; It is become a punishment to us , and therefore it is unavoidable , and God hath bound the evil upon us by bands of naturall and inseparable propriety , and by a supervening unalterable decree of Heaven : and we are fallen from our privilege , and are returned to the condition of beasts , and buildings , and common things : And we see Temples defiled unto the ground , and they die by Sacrilege : and great Empires die by their own plenty and ease , full humors , and factious Subjects : and huge buildings fall by their owne weight , and the violence of many winters eating and consuming the cement which is the marrow of their bones : and Princes die like the meanest of their Servants : and every thing finds a grave and a tombe ; and the very tomb it self dies by the bigness of its pompousness and luxury , — Phario nutantia pondera saxo Quae cineri vanus dat ruitura labor , and becomes as friable and uncombined dust as the ashes of the Sinner or the Saint that lay under it , and is now forgotten in his bed of darkness : And to this Catalogue of mortality Man is inrolled with a [ Statutum est ] It is appointed for all men once to die , and after death comes judgment ; and if a man can be stronger then nature , or can wrestle with a decree of Heaven , or can escape from a Divine punishment by his own arts , so that neither the power nor the providence of God , nor the laws of nature , nor the bands of eternall predestination can hold him , then he may live beyond the fate and period of flesh , and last longer then a flower : But if all these can hold us and tie us to conditions , then we must lay our heads down upon a turfe and entertain creeping things in the cells and little chambers of our eyes , and dwell with worms till time and death shall be no more . We must needs die ] That 's our sentence . But that 's not all . We are as water spilt on the ground , which cannot be gathered up again ] Stay . 1. We are as water , weak and of no consistence , alwaies descending , abiding in no certain place , unlesse where we are detained with violence : and every little breath of winde makes us rough and tempestuous , and troubles our faces : every trifling accident discomposes us ; and as the face of the waters wafting in a storm so wrinkles it self that it makes upon its forehead furrows deep , and hollow like a grave : so doe our great and little cares and trifles , first make the wrinkles of old age , and then they dig a grave for us : And there is in nature nothing so contemptible , but it may meet with us in such circumstances , that it may be too hard for us in our weaknesses : and the sting of a Bee is a weapon sharp enough to pierce the finger of a childe , or the lip of a man : and those creatures which nature hath left without weapons , yet they are arm'd sufficiently to vex those parts of men which are left defenselesse and obnoxious to a sun beame , to the roughness of a sowre grape to the unevenness of a gravel-stone , to the dust of a wheel , or the unwholsome breath of a starre looking awry upon a sinner . 2 But besides the weaknesses and naturall decayings of our bodies , if chances and contingencies be innumerable , then no man can reckon our dangers , and the praeternaturall causes of our deaths . So that he is a vain person whose hopes of life are too confidently increased by reason of his health : and he is too unreasonably timorous , who thinks his hopes at an end when he dwels in sicknesse . For men die without rule ; and with , and without occasions ; and no man suspecting or foreseeing any of deaths addresses , and no man in his whole condition is weaker then another . A man in a long Consumption is fallen under one of the solemnities and preparations to death : but at the same instant the most healthfull person is as neer death , upon a more fatall , and a more sudden , but a lesse discerned cause . There are but few persons upon whose foreheads every man can read the sentence of death written in the lines of a lingring sicknesse , but they ( sometimes ) hear the passing bell ring for stronger men , even long before their own knell cals at the house of their mother to open her womb and make a bed for them . No man is surer of tomorrow then the weakest of his brethren : and when Lepidus and Aufidius stumbled at the threshold of the Senate and fell down and dyed , the blow came from heaven in a cloud but it struck more suddenly then upon the poor slave that made sport upon the Theatre with a praemeditated and foredescribed death : Quod quisque vitet , nunquam homini satis cautum est in horas . There are sicknesses that walk in darknesse , and there are exterminating Angels that fly wrapt up in the curtains of immateriality and an uncommunicating nature ; whom we cannot see , but we feel their force , and sink under their sword , and from heaven the vail descends that wraps our heads in the fatall sentence . There is no age of man but it hath proper to it self some posterns and outlets for death , besides those infinite and open ports out of which myriads of men and women every day passe into the dark and the land of forgetfulnesse . Infancie hath life but in effigie , or like a spark dwelling in a pile of wood : the candle is so newly lighted , that every little shaking of the taper , and every ruder breath of air , puts it out , and it dies . Childhood is so tender , and yet so unwary ; so soft to all the impressions of chance , and yet so forward to run into them , that God knew there could be no security without the care and vigilance of an Angel-keeper : and the eies of Parents and the armes of Nurses , the provisions of art , and all the effects of Humane love and Providence are not sufficient to keep one child from horrid mischiefs , from strange and early calamities and deaths , unlesse a messenger be sent from heaven to stand sentinell , and watch the very playings and the sleepings , the eatings and the drinkings of the children ; and it is a long time before nature makes them capable of help : for there are many deaths , and very many diseases to which poor babes are exposed ; but they have but very few capacities of physick ; to shew , that infancy is as liable to death as old age , and equally exposed to danger , and equally uncapable of a remedy : with this onely difference , that old age hath diseases incurable by nature , and the diseases of childhood are incurable by art ; and both the states are the next heirs of death . 3 But all the middle way the case is altered . Nature is strong , and art is apt to give ease and remedy : but still , there is no security ; and there , the case is not altered . 1 For there are so many diseases in men that are not understood . 2 So many new ones every year . 3 The old ones are so changed in circumstance , and intermingled with so many collaterall complications . 4 The Symptoms are oftentimes so alike . 5 Sometimes so hidden and fallacious . 6 Sometimes none at all ( as in the most sudden and the most dangerous imposthumations . ) 7 And then , the diseases in the inward parts of the body , are oftentimes such , to which no application can be made . 8 They are so far off , that the effects of all medicines can no otherwise come to them , then the effect and juices of all meats , that is , not till after two or three alterations , and decoctions , which change the very species of the medicament . 9 And after all this , very many principles in the art of Physick are so uncertain , that after they have been believed seven or eight ages , and that upon them much of the practise hath been established ; they come to be considered by a witty man , and others established in their stead ; by which , men must practise , and by which three or four generations of men more ( as happens ) must live or die . 10 And all this while , the men are sick , and they take things that certainly make them sicker for the present , and very uncertainly restore health for the future : that it may appear of what a large extent is humane calamity ; when Gods providence hath not onely made it weak and miserable upon the certain stock of a various nature , and upon the accidents of an infinite contingency ; but even from the remedies which are appointed , our dangers and our troubles are certainly increased : so that we may well be likened to water ; our nature is no stronger , our abode no more certain ; If the sluces be opened , it falls away and runneth apace ; if its current be stopped ; it swels and grows troublesome , and spils over with a greater diffusion ; If it be made to stand stil it putrefies : and all this we doe . For 4. In all the processe of our health we are running to our grave : we open our own sluces by vitiousness and unworthy actions ; we powre in drink , and let out life ; we increase diseases and know not how to bear them ; we strangle our selves with our own intemperance ; we suffer the feavers and the inflammations of lust , and we quench our soules with drunkennesse ; we bury our understandings in loads of meat and surfets : and then we lie down upon our beds and roar with pain and disquietness of our soules : Nay , we kill one anothers souls and bodies with violence and folly , with the effects of pride and uncharitablenesse ; we live and die like fools , and bring a new mortality upon our selves ; wars and vexatious cares , and private duels , and publike disorders , and every thing that is unreasonable , and every thing that is violent : so that now we may adde this fourth gate to the grave : Besides Nature and Chance , and the mistakes of art , men die with their own sins , and then enter into the grave in haste and passion and pull the heavy stone of the monument upon their own heads . And thus we make our selves like water spilt on the ground : we throw away our lives as if they were unprofitable , ( and indeed most men make them so ) we let our years slip through our fingers like water ; and nothing is to be seen , but like a showr of tears upon a spot of ground ; there is a grave digged , and a solemn mourning and a great talk in the neigbourhood , and when the daies are finished , they shall be , and they shall be remembred , no more : And that 's like water too , when it is spilt , it cannot be gathered up again . There is no redemption from the grave . — inter se mortales mutua vivunt Et quasi cur sores vitäi lampada tradunt . Men live in their course and by turns : their light burns a while , and then it burns blew and faint , and men go to converse with Spirits , and then they reach the taper to another ; and as the hours of yesterday can never return again , so neither can the man whose hours they were , and who lived them over once , he shall never come to live them again , and live them better . When Lazarus , and the widows Son of Naim , and Tabitha , and the Saints that appeared in Jerusalem at the rusurrection of our blessed Lord , arose ; they came into this world , some as strangers onely to make a visit , and all of them to manifest a glory : but none came upon the stock of a new life , or entred upon the stage as at first , or to perform the course of a new nature : and therefore it is observable that we never read of any wicked person that was raised from the dead : Dives would fain have returned to his brothers house ; but neither he , nor any from him could be sent : but all the rest in the New Testament ( one onely excepted ) were expressed to have been holy persons , or else by their age were declared innocent . Lazarus was beloved of Christ : those souls that appeared at the resurrection were the souls of Saints : Tabitha raised by S Peter was a charitable and a holy Christian : and the maiden of twelve years old , raised by our blessed Saviour , had not entred into the regions of choice and sinfulnesse : and the onely exception of the widows son , is indeed none at all ; for in it the Scripture is wholly silent ; and therefore it is very probable that the same processe was used , God in all other instances having chosen to exemplifie his miracles of nature to purposes of the Spirit , and in spirituall capacities . So that although the Lord of nature did not break the bands of nature in some instances , to manifest his glory to succeeding , great and never failing purposes ; yet ( besides that this shall be no more ) it was also instanced in such persons who were holy and innocent , and within the verge and comprehensions of the eternall mercy . We never read that a wicked person felt such a miracle , or was raised from the grave to try the second time for a Crown ; but where he fell , there he lay down dead , and saw the light no more . This consideration I intend to you as a severe Monitor and an advice of carefulness , that you order your affairs so that you may be partakers of the first resurrection , that is , from sin to grace , from the death of vitious habits , to the vigour , life and efficacy of an habituall righteousnesse : For ( as it hapned to those persons in the New Testament now mentioned , to them ( I say ) in the literall sense ) Blessed are they that have part in the first resurrection , upon them the second death shall have no power : meaning that they who by the power of Christ and his holy Spirit were raised to life again , were holy and blessed souls , and such who were written in the book of God ; and that this grace happened to no wicked and vitious person : so it is most true in the spirituall and intended sense : You onely that serve God in a holy life ; you who are not dead in trespasses and sins ; you who serve God with an early diligence and an unwearied industry , and a holy religion , you and you onely shal come to life eternall , you onely shall be called from death to life ; the rest of mankind shall never live again but passe from death to death ; from one death to another , to a worse ; from the death of the body , to the eternall death of body and soul : and therefore in the Apostles Creed there is no mention made of the resurrection of wicked persons : but of the resurrection of the body to everlasting life . The wicked indeed shall be haled forth from their graves , from their everlasting prisons , where in chains of darknesse they are kept unto the judgement of the great day : But this therefore cannot be called in sensu favoris , a resurrection , but the solennities of the eternall death ; It is nothing but a new capacity of dying again ; such a dying as cannot signifie rest ; but where death means nothing but an intolerable and never ceasing calamity : and therefore these words of my text are otherwise to be understood of the wicked , otherwise of the godly : The wicked are spilt like water and shall never be gathered up again ; no not in the gatherings of eternity ; They shall be put into vessels of wrath and set upon on the flames of hell ; but that is not a gathering , but a scattering from the face and presence of God . But the godly also come under the sense of these words . They descend into their graves , and shall no more be reckoned among the living ; they have no concernment in all that is done under the sun . Agamemnon hath no more to do with the Turks armies invading and possessing that part of Greece where he reigned , then had the Hippocentaur , who never had a beeing : and Cicero hath no more interest in the present evils of Christendome , then we have to doe with his boasted discovery of Catilines conspiracie . What is it to me that Rome was taken by the Gaules ? and what is it now to Camillus if different religions be tolerated amongst us ? These things that now happen concern the living , and they are made the scenes of our duty or danger respectively : and when our wives are dead and sleep in charnel houses , they are not troubled when we laugh loudly at the songs sung at the next marriage feast ; nor do they envy when another snatches away the gleanings of their husbands passion . It is true they envy not , and they lie in a bosome where there can be no murmure , and they that are consigned to Kingdomes , and to the feast of the marriage supper of the Lamb , the glorious and eternall Bride-groom of holy souls , they cannot think our marriages here , our lighter laughings and vain rejoycings considerable as to them . And yet there is a relation continued stil . Aristotle said , that to affirm the dead take no thought for the good of the living is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind . And the Church hath taught in generall that they pray for us , they recommend to God the state of all their Relatives , in the union of the intercession that our blessed Lord makes for them and us : and S. Ambrose gave some things in charge to his dying brother Satyrus , that he should do for him in the other world : he gave it him ( I say ) when he was dying , not when he was dead . And certain it is that though our dead friends affection to us is not to be estimated according to our low conceptions , yet it is not lesse , but much more then ever it was ; it is greater in degree , and of another kind . But then we should do well also to remember , that in this world we are something besides flesh and bloud ; that we may not without violent necessities run into new relations , but preserve the affections we bear to our dead when they were alive : We must not so live as if they were perished , but so as pressing forward to the most intimate participation of the communion of Saints . And we also have some waies to expresse this relation , and to bear a part in this communion , by actions of intercourse with them , and yet proper to our state : such as are strictly performing the will of the dead , providing for , and tenderly and wisely educating their children , paying their debts , imitating their good example , preserving their memories privately , and publikely keeping their memorials , and desiring of God with hearty and constant prayer that God would give them a joyfull resurrection , and a mercifull judgement , ( for so S. Paul prayed in behalf of Onesiphorus ) that God would shew them a mercy in that day , that fearfull , and yet much to be desired day , in which the most righteous person hath need of much mercy and pity , and shall find it . Now these instances of duty shew that the relation remains still ; and though the Relict of a man or woman hath liberty to contract new relations ; yet I doe not finde they have liberty to cast off the old ; as if there were no such thing as immortality of souls . Remember that we shall converse together again : let us therefore never doe any thing of reference to them which we shall be asham'd of in the day when all secrets shall be discovered , and that we shall meet again in the presence of God : In the mean time , God watcheth concerning all their interest , and he will in his time both discover and recompense . For though , as to us , they are like water spilt , yet , to God , they are as water fallen into the sea , safe and united in his comprehension , and inclosures . But we are not yet passed the consideration of the sentence : This descending to the grave is the lot of all men , [ neither doth God respect the person of any man ] The rich is not protected for favour , nor the poor for pity , the old man is not reverenced for his age , nor the infant regarded for his tenderness ; youth and beauty , learning and prudence , wit and strength lie down equally in the dishonours of the grave . All men , and all natures , and all persons resist the addresses and solennities of death , and strive to preserve a miserable and an unpleasant life ; and yet they all sink down and die . For so have I seen the pillars of a building assisted with artificiall props bending under the pressure of a roof , and pertinaciously resisting the infallible and prepared ruine , Donec certa dies omni compage solutâ Ipsum cum rebus subruat auxilium , till the determin'd day comes , and then the burden sunk upon the pillars , and disorder'd the aides and auxiliary rafters into a common ruine and a ruder grave : so are the desires and weak arts of man , with little aides and assistances of care and physick we strive to support our decaying bodies , and to put off the evil day ; but quickly that day will come , and then neither Angels nor men can rescue us from our grave ; but the roof sinks down upon the walls , and the walls descend to the foundation ; and the beauty of the face , and the dishonours of the belly , the discerning head and the servile feet , the thinking heart and the working hand , the eyes and the guts together shall be crush'd into the confusion of a heap , and dwell with creatures of an equivocall production , with worms and serpents , the sons and daughters of our own bones , in a house of durt and darkness . Let not us think to be excepted or deferred . If beauty , or wit , or youth , or Nobleness , or wealth , or vertue could have been a defence , and an excuse from the grave , we had not met here to day to mourn upon the hearse of an excellent Lady : and God only knows for which of us next the Mourners shall go about the streets or weep in houses . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . We have liv'd so many years ; and every day and every minute we make an escape from those thousands of dangers and deaths that encompasse us round about : and such escapings we must reckon to be an extraordinary fortune , and therefore that it cannot last long . Vain are the thoughts of Man , who when he is young or healthfull , thinks he hath a long thread of life to run over , and that it is violent and strange for young persons to die ; and naturall and proper onely for the aged . It is as naturall for a man to die by drowning as by a feaver : And what greater violence or more unnaturall thing is it , that the horse threw his Rider into the river , then that a drunken meeting cast him into a feaver ; and the strengths of youth are as soon broken by the strong sicknesses of youth , and the stronger intemperance , as the weaknesse of old age by a cough , or an asthma , or a continuall rheume : Nay , it is more naturall for young Men and Women to die , then for old ; because that is more naturall which hath more naturall causes ; and that is more naturall which is most common : but to die with age is an extreme rare thing ; and there are more persons carried forth to buriall before the five and thirtieth year of their age , then after it . And therefore let no vain confidence make you hope for long life . If you have liv'd but little , and are still in youth , remember that now you are in your bigg'st throng of dangers both of body and soul ; and the proper sins of youth to which they rush infinitely and without consideration , are also the proper and immediate instruments of death . But if you be old you have escaped long and wonderfully , and the time of your escaping is out : you must not for ever think to live upon wonders , or that God will work miracles to satisfie your longing follies , and unreasonable desires of living longer to sin and to the world . Goe home and think to die , and what you would choose to be doing when you die , that doe daily : for you will all come to that passe , to rejoice that you did so , or wish that you had : that will be the condition of every one of us ; for God regardeth no mans person . Well! but all this you will think is but a sad story . What ? we must die , and go to darknesse and dishonour ; and we must die quickly , and we must quit all our delights , and all our sins , or doe worse , infinitely worse ; and this is the condition of us all from which none can be excepted ; every man shall be spilt and fall into the ground , and be gathered up no more . Is there no comfort after all this ? shall we go from hence , and be no more seen , and have no recompense ? Miser , ô miser , aiunt , omnia ademit Una die infausta mihi tot praemia vitae . Shall we exchange our fair dwellings for a coffin , our softer beds for the moistned and weeping turfe , and our pretty children for worms , and is there no allay to this huge calamity ? yes , there is . There is a [ yet ] in the text : [ For all this , yet doth God devise meanes that his banished be not expelled from him . ] All this sorrow & trouble is but a phantasme , and receives its account and degrees from our present conceptions and the proportion to our relishes and gust . When Pompey saw the Ghost of his first Lady Iulia who vexed his rest and his conscience for superinducing Cornelia upon her bed within the ten months of mourning , he presently fancied it , either to be an illusion , or else that death could be no very great evil , Aut nihil est sensus animis in morte relictum , Aut mors ipsa nihil — Either my dead wife knows not of my unhandsome marriage , and forgetfulnesse of her ; or if she does , then the dead live . — longae , canitis si cognita , vitae Mors media est — Death is nothing but the middle point between two lives between this and another : concerning which comfortable mystery the holy Scripture instructs our faith and entertains our hope in these words . God is still the God of Abraham , Isaak , and Iacob ; for all doe live to him : and the souls of Saints are with Christ : I desire to be dissolv'd saith S. Paul ) and to be with Christ , for that is much better : and , Blessed are the dead which die in the Lord ; they rest from their labours , and their works follow them : For we know , that if our earthly house of this Tabernacle were dissolv'd , we have a building of God , a house not made with hands , eternall in the heavens : and this state of separation S. Paul calls , a being absent from the body , and being present with the Lord : This is one of Gods means which he hath devised , that although our Dead are like persons banished from this world , yet they are not expelled from God : They are in the hands of Christ ; they are in his presence ; they are , or shall be clothed with a house of Gods making ; they rest from all their labours ; all tears are wiped from their eyes , and all discontents from their spirits ; and in the state of separation before the soul be reinvested with her new house , the spirits of all persons are with God , so secur'd and so blessed , and so sealed up for glory , that this state of intervall and imperfection is in respect of its certain event and end , infinitely more desirable then all the riches and all the pleasures , and all the vanities , and all the Kingdomes of this world . I will not venture to determine what are the circumstances of the abode of Holy Souls in their separate dwellings ; and yet possibly that might be easier then to tell what or how the soul is and works in this world , where it is in the body tanquam in alienâ demo , as in a prison , in fetters and restraints : for here the soul is discomposed and hindred , it is not as it shall be , as it ought to be , as it was intended to be ; it is not permitted to its own freedome , and proper operation ; so that all that we can understand of it here , is that it is so incommodated with a troubled and abated instrument , that the object we are to consider cannot be offered to us in a right line , in just and equall propositions ; or if it could , yet because we are to understand the soul by the soul , it becomes not onely a troubled and abused object , but a crooked instrument ; and we here can consider it , just as a weak eye can behold a staffe thrust into the waters of a troubled river ; the very water makes a refraction , and the storme doubles the refraction , and the water of the eye doubles the species , and there is nothing right in the thing , the object is out of its just place , and the medium is troubled , and the organ is impotent : At cum exierit & in liberum coelum quasi in domum suam venerit , when the soule is entred into her own house , into the free regions of the rest and the neighbourhood of heavenly joyes , then its operations are more spirituall , proper , and proportion'd to its being ; and though we cannot see at such a distance , yet the object is more fitted if we had a capable understanding ; it is in it self in a more excellent and free condition . Certain it is , that the body does hinder many actions of the soul : it is an imperfect body , and a diseased brain , or a violent passion that makes fools : no man hath a foolish soul ; and the reasonings of men have infinite difference and degrees by reason of the bodies constitution . Among beasts which have no reason , there is a greater likeness then between men , who have : and as by faces it is easier to know a man from a man , then a sparrow from a sparrow , or a squirrel from a squirrel : so the difference is very great in our souls ; which difference because it is not originally in the soul ( and indeed cannot be in simple and spirituall substances of the same species or kind ) it must needs derive wholly from the body , from its accidents & circumstances : from whence it follows , that because the body casts fetters and restraints , hindrances and impediments upon the soul , that the soul is much freer in the state of separation ; and if it hath any act of life , it is much more noble and expedite . That the soul is alive after our death , S. Paul affirms [ Christ died for us , that whether we wake or sleep , we should live together with him . ] Now it were strange that we should be alive , and live with Christ , and yet do no act of life : the body when it is asleep does many : and if the soul does none , the principle is less active then the instrument ; but if it does any act at all in separation , it must necessarily be an act or effect of understanding ; there is nothing else it can doe . But this it can . For it is but a weak and an unlearned proposition to say , That the Soule can doe nothing of it self , nothing without the phantasmes and provisions of the body . For 1. In this life the soule hath one principle clearly separate , abstracted and immateriall , I mean , the Spirit of grace , which is a principle of life and action , and in many instances does not at all communicate with matter , as in the infusion , superinduction and the creation of spiritual graces . 2. As nutrition , generation , eating and drinking are actions proper to the body and its state : so , extasies , visions , raptures , intuitive knowledge , and consideration of its self , acts of volition , and reflex acts of understanding are proper to the soule . 3. And therefore it is observable that S. Paul said that he knew not whether his vision ; and raptures were in or out of the body : for by that we see his judgment of the thing , that one was as likely as the other , neither of them impossible or unreasonable ; and therefore that the soule is as capable of action alone as in conjunction . 4 If in the state of blessedness there are some actions of the soule which doe not passe through the body , such as contemplation of God , and conversing with spirits , and receiving those influences and rare immissions which coming from the H. and mysterious Trinity make up the crown of glory ; it follows that the necessity of the bodies ministery is but during the state of this life , and as long as it converses with fire and water , and lives with corne and flesh , and is fed by the satisfaction of materiall appetites ; which necessity and manner of conversation when it ceases , it can be no longer necessary for the soul to be served by phantasmes and materiall representations . 5. And therefore when the body shall be re-united , it shall be so ordered that then the body shall confesse it gives not any thing , but receives all its being and operation , its manner and abode from the soul , and that then it comes not to serve a necessity , but to partake a glory . For as the operations of the soule in this life , begin in the body , and by it the object is transmitted to the soule : so then they shall begin in the soule and pass to the body ; and as the operations of the soule by reason of its dependence on the body are animall , naturall and materiall : so in the resurrection , the body shall be spirituall by reason of the preeminence , influence , and prime operation of the soule . Now between these two states , stands the state of separation , in which the operations of the soule are of a middle nature , that is , not so spirituall as in the resurrection , and not so animal and naturall as in the state of conjunction . To all which , I adde this consideration . That our soules have the same condition that Christs soule had in the state of separation ; because he took on him all our nature , and all our condition ; and it is certain , Christs soule in the three daies of his separation did exercise acts of life , of joy and triumph , and did not sleep , but visited the souls of the Fathers , trampled upon the pride of Devils , and satisfied those longing souls which were Prisoners of hope ; and from all this we may conclude that the souls of all the servants of Christ are alive , and therefore doe the actions of life , and proper to their state ; and therefore it is highly probable that the soul works clearer , and understands brighter , and discourses wiser , and rejoyces louder , and loves noblier , and desires purer , and hopes stronger then it can do here . But if these arguments should fail , yet the felicity of Gods Saints cannot fail . For suppose , the body to be a necessary instrument but out of tune , and discomposed by sin and anger , by accident and chance , by defect and imperfections , yet , that it is better then none at all ; and that if the soul works imperfectly with an imperfect body , that then she works not at all when she hath none ; and suppose also that the soul should be as much without sense or perception in death , as it is in a deep sleep which is the image and shadow of death ; yet then God devises other means that his banished be not expelled from him . For , 2 God will restore the soul to the body , and raise the body to such a perfection , that it shall be an Organ fit to praise him upon ; it shall be made spirituall to minister to the soul , when the soul is turned into a Spirit ; then the soul shall be brought forth by Angels from her incomparable and easie bed , from her rest in Christs Holy Bosome , and bee made perfect in her beeing , and in all her operations ; And this shall first appear by that perfection which the soul shall receive as instrumentall to the last judgement : for then she shall see clearly all the Records of this world , all the Register of her own memory . For all that we did in this life , is laid up in our memories : and though dust and forgetfulness be drawn upon them , yet when God shall lift us from our dust , then shall appear clearly all that we have done , written in the Tables of our conscience , which is the souls memory . We see many times , and in many instances , that a great memory is hindred and put out , and we thirty years after come to think of something that lay so long under a curtain ; we think of it suddenly and without a line of deduction , or proper consequence : And all those famous memories of Simonides and Theodectes , of Hortensius and Seneca , of Sceptius Metrodorus and Carneades , of Cyneas the Embassadour of Pyrrhus , are onely the Records better kept , and lesse disturbed by accident and disease . For even the memory of Herods son of Athens , of Bathyllus and the dullest person now alive is so great , and by God made so sure record of all that ever he did , that assoon as ever God shall but tune our instrument , and draw the curtains , and but light up the candle of immortality , there we shall find it all , there we shall see all , and all the world shall see all ; then we shall be made fit to converse with God after the manner of Spirits , we shall be like to Angels . In the mean time , although upon the perswasion of the former discourse it be highly probable that the souls of Gods servants do live in a state of present blessednesse ; and in the exceeding joyes of a certain expectation of the revelation of the day of the Lord , and the coming of Jesus ; yet it will concern us onely to secure our state by holy living , and leave the event to God ; that ( as S. Paul said ) whether present or absent , whether sleeping or waking , whether perceiving or perceiving not , we may be accepted of him : that when we are banished this world , and from the light of the sun , we may not be expelled from God , and from the light of his countenance , but that from our beds of sorrows , our may passe into the bosome of Christ , and from thence to his right hand in the day of sentence : For we must all appear before the judgement seat of Christ , and then if we have done well in the body , we shall never be expelled from the beatificall presence of God , but be domesticks of his family , and heires of his Kingdome , and partakers of his glory . Amen . I Have now done with my Text , but yet am to make you another Sermon . I have told you the necessity and the state of death ; it may be too largely for such a sad story ; I shall therefore now with a better compendium teach you how to live by telling you a plain narrative of a life , which if you imitate and write after the copy , it will make , that death shall not be an evill , but a thing to be desired , and to be reckoned amongst the purchases and advantages of your fortune . When Martha and Mary went to weep over the grave of their brother , Christ met them there and preached a Funerall Sermon , discoursing of the resurrection , and applying to the purposes of faith , and confession of Christ , and glorification of God : We have no other , we can have no better precedent to follow : and now that we are come to weep over the grave of our Dear Sister , this rare personage , we cannot chuse but have many virtues to learn , many to imitate , and some to exercise . I chose , not to declare her extraction and genealogy . It was indeed fair and Honourable ; but having the blessing to be descended from worthy and Honoured Ancestors , and her self to be adopted and ingraffed into a more Noble family , yet she felt such outward appendages to be none of hers , because not of her choice , but the purchase of the virtues of others , which although though they did ingage her to do noble things , yet they would upbraid all degenerate and lesse honourable lives then were those which began and increased the honour of the families . She did not love her fortune for making her noble ; but thought it would be a dishonour to her if she did not continue a Noblenesse and excellency of virtue fit to be owned by persons relating to such Ancestors . It is fit for all us to honour the Noblenesse of a family : but it is also fit for them that are Noble to despise it , and to establish their honour upon the foundation of doing excellent things , and suffering in good causes , and despising dishonourable actions , and in communicating good things to others . For this is the rule in Nature : Those creatures are most Honourable which have the greatest power , and do the greatest good : And accordingly my self have been a witnesse of it , how this excellent Lady would by an act of humility , and Christian abstraction strip her self of all that fair appendage of exteriour honour which decked her person and her fortune ; and desired to be owned by nothing but what was her own , that she might onely be esteemed Honourable according to that which is the honour of a Christian , and a wise person . 2 She had a strict and severe education , and it was one of Gods graces and favours to her . For being the Heiresse of a great fortune , and living amongst the throng of persons in the sight of vanities and empty temptations , that is , in that part of the Kingdome where greatnesse is too often expressed in great follies , and great vices , God had provided a severe and angry education to chastise the forwardnesses of a young spirit , and a fair fortune ; that she might for ever be so far distant from a vice , that she might onely see it and loath it , but never tast of it , so much as to be put to her choice whether she would be virtuous or no . God intending to secure this soul to himself , would not suffer the follies of the world to seize upon her by way of too neer a triall , or busie temptation . 3 She was married young ; and besides her businesses of religion seemed to be ordained in the providence of God to bring to this Honourable family a part of a fair fortune , and to leave behind her a fairer issue , worth ten thousand times her portion : and as if this had been all the publike businesse of her life ; when she had so far served Gods ends , God in mercy would also serve hers , and take her to an early blessednesse . 4 In passing through which line of providence , she had the art to secure her eternall interest , by turning her condition into duty , and expressing her duty in the greatest eminency of a virtuous , prudent and rare affection , that hath been known in any example . I will not give her so low a testimony , as to say onely , that she was chast ; She was a person of that severity , modesty , and close religion ( as to that particular ) that she was not capable of uncivill temptation ; and you might as well have suspected the sun to smell of the poppy that he looks on , as that she could have been a person apt to be sullyed by the breath of a foul question . 5. But that which I shall note in her , is that which I would have exemplar to all Ladies , and to all women . She had a love so great for her Lord , so intirely given up to a dear affection , that she thought the same things , and loved the same loves , and hated according to the same enmities , and breathed in his soul , and lived in his presence , and languished in his absence : and all that she was or did , was onely for and to her Dearest Lord , Si gaudet , si flet , si tacet , hunc loquitur . Coenat , propinat , poscit , negat , innuit , unu ; Naevius est : — and although this was a great enamell to the beauty of her soul , yet it might in some degrees be also a reward to the virtue of her Lord : For she would often discourse it to them that conversed with her ; that he would improve that interest which he had in her affection to the advantages of God , and of religion : and she would delight to say , that he called her to her devotions , he incouraged her good inclinations , he directed her piety , he invited her with good books : and then she loved religion , which she saw was not onely pleasing to God , and an act or state of duty , but pleasing to her Lord , and an act also of affection and conjugall obedience : and what at first she loved the more forwardly for his sake ; in the using of religion left such relishes upon her spirit , that she found in it amability enough , to make her love it for its own . So God usually brings us to him by instruments of nature and affections , and then incorporates us into his inheritance , by the more immediate relishes of Heaven , and the secret things of the Spirit . He onely was ( under God ) the light of her eies , and the cordiall of her spirits , and the guide of her actions , and the measure of her affections , till her affections swelled up into a religion , and then it could go no higher , but was confederate with those other duties which made her dear to God . Which rare combination of duty and religion , I choose to express in the words of Solomon : She forsook not the guide of her youth , nor brake the Covenant of her God . 6 As she was a rare wife : so she was an excellent Mother . For in so tender a constitution of spirit as hers was , and in so great a kindness towards her children , there hath seldome been seen a stricter and more curious care of their persons , their deportment , their nature , their disposition , their learning , and their customes : And if ever kindness and care did contest , and make parties in her , yet her care and her severity was ever victorious ; and she knew not how to doe an ill turn to their severer part , by her more tender and forward kindnesse . And as her custome was , she turned this also into love to her Lord . For she was not onely diligent to have them bred nobly and religiously , but also was carefull and sollicitous , that they should be taught to observe all the circumstances and inclinations , the desires and wishes of their Father ; as thinking , that virtue to have no good circumstances which was not dressed by his copy , and ruled by his lines , and his affections : And her prudence in the managing her children was so singular and rare , that when ever you mean to blesse this family , and pray a hearty and a profitable prayer for it , beg of God , that the children may have those excellent things which she designed to them , and provided for them in her heart and wishes , that they may live by her purposes , and may grow thither , whither she would fain have brought them . All these were great parts of an excellent religion as they concerned her greatest temporall relations . 7 But if we examine how she demeaned her self towards God , there also you will find her , not of a common , but of an exemplar piety . She was a great reader of Scripture , confining herself to great portions every day ; which she read , not to the purposes of vanity , and impertinent curiosities , not to seem knowing , or to become talking , not to expound and Rule ; but to teach her all her duty , to instruct her in the knowledge and love of God and of her Neighbours ; to make her more humble , and to teach her to despise the world , and all its gilded vanities ; and that she might entertain passions wholly in design and order to heaven . I have seen a female religion that wholly dwelt upon the face and tongue ; that like a wanton and an undressed tree spends all its juice in suckers and irregular branches , in leafs and gumme , and after all such goodly outsides you should never eat an apple , or be delighted with the beauties , or the perfumes of a hopefull blossome . But the religion of this excellent Lady was of another constitution ; It took root downward in humility , and brought forth fruit upward in the substantiall graces of a Christian , in charity and justice , in chastity and modesty , in fair friendships and sweetnesse of society : She had not very much of the forms and outsides of godlinesse ; but she was hugely carefull for the power of it , for the morall , essentiall , and usefull parts ; such which would make her be , not seem to be religious . 8 She was a very constant person at her prayers , and spent all her time which Nature did permit to her choice , in her devotions , and reading and meditating and the necessary offices of houshold government , every one of which is an action of religion , some by nature , some by adoption . To these also God gave her a very great love to hear the word of God preached ; in which because I had sometimes the honour to minister to her , I can give this certain testimony , that she was a diligent , watchfull and attentive hearer : and to this had so excellent a judgement , that if ever I saw a woman whose judgement was to be revered , it was hers alone : and I have sometimes thought that the eminency of her discerning faculties did reward a pious discourse , & placed it in the regions of honour and usefulnesse , and gathered it up from the ground , where commonly such homilies are spilt , or scattered in neglect and inconsideration . But her appetite was not soon satisfied with what was usefull to her soul : she was also a constant Reader of Sermons , and seldome missed to read one every day ; and that she might be full of instruction and holy principles , she had lately designed to have a large Book in which she purposed to have a stock of Religion transcrib'd in such assistances as she would chuse , that she might be readily furnished and instructed to every good work . But God prevented that , and hath filled her desires not out of cisterns and little aquaeducts , but hath carried her to the fountain , where she drinks of the pleasures of the river , and is full of God . 9. She alwaies liv'd a life of much Innocence , free from the violences of great sins : her person , her breeding , her modesty , her honour , her religion her early marriage , the Guide of her soul & the Guide of her youth , were as so many fountains of restraining grace to her , to keep her from the dishonors of a crime . Bonum est portare jugū ab adolescentiâ : it is good to bear the yoke of the Lord from our youth ; and though she did so , being guarded by a mighty providence , and a great favour & grace of God from staining her fail soul with the spots of hell , yet she had strange fears & early cares upon her ; but these were not only for her self , but in order to others , to her neer'st Relatives . For she was so great a lover of this Honorable family of which now she was a Mother , that she desired to become a chanel of great blessings to it unto future ages , and was extremely jealous lest any thing should be done , or lest any thing had been done , though an age or two since , which should intail a curse upon the innocent posterity ; and therefore ( although I doe not know that ever she was tempted with an offer of the crime ) yet she did infinitely remove all sacrilege from her thoughts , and delighted to see her estate of a clear and disintangled interest : she would have no mingled rights with it ; she would not receive any thing from the Church , but religion and a blessing : and she never thought a curse and a sin farre enough off , but would desire it to be infinitely distant ; and that as to this family God had given much honour and a wise head to Govern it , so he would also for ever give many more blessings ; And because she knew that the sins of Parents descend upon Children , she endevoured by justice and religion , by charity and honour to secure that her chanel should convey nothing but health , and a faire example and a blessing . 10. And though her accounts to God was made up of nothing but small parcels , little passions , and angry words , and trifling discontents , which are the allayes of the piety of the most holy persons , yet she was early at her repentance ; and toward the latter end of her daies , grew so fast in religion as if she had had a revelation of her approaching end ; and therefore that she must go a great way in a little time : her discourses more full of religion , her prayers more frequent , her charity increasing , her forgiveness more forward , her friendships more communicative , her passion more under discipline , and so she trimm'd her lamp , not thinking her night was so neer , but that it might shine also in the day time , in the Temple , and before the Altar of incense . But in this course of hers there were some circumstances , and some appendages of substance , which were highly remarkable . 1. In all her Religion , and in all her actions of relation towards God , she had a strange evenness and untroubled passage , sliding toward her ocean of God and of infinity with a certain and silent motion . So have I seen a river deep and smooth passing with a still foot and a sober face , and paying to the Fiscus , the great Exchequer of the Sea , the Prince of all the watry bodies , a tribute large and full : and hard by it a little brook skipping and making a noise upon its unequall and neighbour bottom ; and after all its talking and bragged motion , it payd to its common Audit no more then the revenues of a little cloud , or a contemptible vessel : So have I sometimes compar'd the issues of her religion to the solemnities and fam'd outsides of anothers piety . It dwelt upon her spirit , and was incorporated with the periodicall work of every day : she did not believe that religion was intended to minister to fame and reputation , but to pardon of sins , to the pleasure of God , and the salvation of souls . For religion is like the breath of Heaven ; if it goes abroad into the open aire , it scatters and dissolves like camphyre : but if it enters into a secret hollownesse , into a close conveyance , it is strong and mighty , and comes forth with vigour and great effect at the other end , at the other side of this life , in the daies of death and judgment . 2. The other appendage of her religion , which also was a great ornament to all the parts of her life , was a rare modesty and humility of spirit , a confident despising and undervaluing of her self . For though she had the greatest judgment , and the greatest experience of things and persons that I ever yet knew in a person of her youth , and sex , and circumstances ; yet as if she knew nothing of it she had the meanest opinion of her self ; and like a fair taper when she shin'd to all the room , yet round about her own station she had cast a shadow and a cloud , and she shin'd to every body but her self . But the perfectnesse of her prudence and excellent parts could not be hid ; and all her humility , and arts of concealment , made the vertues more amiable and illustrious . For as pride sullies the beauty of the fairest vertues , and makes our understanding but like the craft and learning of a Devil : so humility is the greatest eminency , and art of publication in the whole world ; and she in all her arts of secrecy and hiding her worthy things , was but like one that hideth the winde , and covers the oyntment of her right hand . I know not by what instrument it hapned ; but when death drew neer , before it made any show upon her body , or reveal'd it self by a naturall signification , it was conveyed to her spirit : she had a strange secret perswasion that the bringing this Childe should be her last scene of life : and we have known , that the soul when she is about to disrobe her self of her upper garment , sometimes speaks rarely , Magnifica verba mors propè admo●a excutit ; sometimes it is Propheticall ; sometimes God by a superinduced perswasion wrought by instruments , or accidents of his own , serves the ends of his own providence and the salvation of the soul : But so it was , that the thought of death dwelt long with her , and grew from the first steps of fancy and feare , to a consent , from thence to a strange credulity , and expectation of it ; and without the violence of sicknesse she died , as if she had done it voluntarily , and by design , and for feare her expectation should have been deceiv'd , or that she should seem to have had an unreasonable feare , or apprehension ; or rather ( as one said of Cato ) sic abiit è vitâ ut causam moriendi nactam se esse gauderet , she died , as if she had been glad of the opportunity . And in this I cannot but adore the providence and admire the wisdome and infinite mercies of God . For having a tender and soft , a delicate and fine constitution and breeding , she was tender to pain , and apprehensive of it , as a childs shoulder is of a load and burden : Grave est tenerae cervici jugum ; and in her often discourses of death , which she would renew willingly and frequently , she would tell , that she fear'd not death , but she fear'd the sharp pains of death : Emori nolo , me esse mortuam non curo : The being dead , and being freed from the troubles and dangers of this world , she hop'd would be for her advantage ; and therefore that was no part of her feare : But she believing the pangs of death were great , and the use and aids of reason little , had reason to fear lest they should doe violence to her spirit and the decency of her resolution . But God that knew her fears and her jealousie concerning her self , fitted her with a death so easie , so harmlesse , so painlesse , that it did not put her patience to a severe triall . It was not ( in all appearance ) of so much trouble , as two sits of a common ague ; so carefull was God to remonstrate to all that stood in that sad attendance , that this soule was dear to him : and that since she had done so much of her duty towards it , he that began , would also finish her redemption , by an act of a rare providence , and a singular mercy . Blessed be that goodness of God , who does so carefull actions of mercy for the ease and security of his servants . But this one instance was a great demonstration that the apprehension of death is worse then the pains of death : and that God loves to reprove the unreasonablenesse of our feares , by the mightinesse , and by the arts of his mercy . She had in her sickness ( if I may so call it , or rather in the solemnities , and graver preparations towards death ) some curious and well-becoming feares , concerning the finall state of her soul . But from thence she pass'd into a deliquium , or a kinde of trance , and as soon as she came forth of it , as if it had been a vision , or that she had convers'd with an Angel , and from his hand had receiv'd a labell or scroll of the book of life , and there seen her name enrolled , she cried out aloud , [ Glory be to God on high : Now I am sure I shall be saved . ] Concerning which manner of discoursing we are wholly ignorant what judgment can be made : but certainly there are strange things in the other world ; and so there are in all the immediate preparations to it ; and a little glimps of heaven , a minutes conversing with an Angel , any ray of God , any communication extraordinary from the Spirit of comfort which God gives to his servants in strange and unknown manners , are infinitely far from illusions ; and they shall then be understood by us , when we feel them , and when our new and strange needs shall be refreshed by such unusuall visitations . But I must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare Personage was dear to God & to all her Relatives . If we consider her Person , she was in the flower of her age , Iucundum cum aetas slorida ver ageret ; of a temperate , plain and naturall diet , without curiosity or an intemperate palate ; she spent lesse time in dressing , then many servants ; her recreations were little & seldom , her prayers often , her reading much : she was of a most noble and charitable soul ; a great lover of honourable actions , and as great a despiser of base things ; hugely loving to oblige others , and very unwilling to be in arrear to any upon the stock of courtesies and liberality ; so free in all acts of favour , that she would not stay to hear her self thank'd , as being unwilling that what good went from her to a needfull or an obliged person should ever return to her again ; she was an excellent friend , and hugely dear to very many , especially to the best and most discerning persons , to all that convers'd with her , and could understand her great worth and sweetnesse : she was of an Honourable , a nice and tender reputation ; and of the pleasures of this world which were laid before her in heaps she took a very small and inconsiderable share , as not loving to glut her self with vanity , or to take her portion of good things here below . If we look on her as a Wife , she was chast and loving , fruitfull and discreet , humble and pleasant , witty and complyant , rich and fair , and wanted nothing to the making her a principall and a precedent to the Wives of the world , but a long life , and a full age . If we remember her as a Mother , she was kinde and severe , carefull and prudent , very tender , and not at all fond , a greater lover of her Childrens soules , then of their bodies , and one that would value them more by the strict rules of honour and proper worth , then by their relation to her self . Her Servants found her prudent , and fit to Govern , and yet open-handed and apt to reward ; a just Exactor of their duty and a great Rewarder of their diligence . She was in her house a comfort to her dearest Lord , a Guide to her Children , a Rule to her Servants , an example to all . But as she related to God in the offices of Religion , she was even and constant , silent and devout , prudent and materiall : she lov'd what she now enjoyes , and she fear'd , what she never felt , and God did for her what she never did expect . Her fears went beyond all her evil ; and yet the good which she hath receiv'd was , and is , and ever shall be beyond all her hopes . She liv'd as we all should live , and she died as I fai● would die — Et cum supremos Lachesis perneverit annos , Non aliter cineres mando jacere meos . I pray God I may feel those mercies on my death-bed that she felt , and that I may feel the same effect of my repentance which she feels of the many degrees of he● innocence . Such was her death that she did not die too soon ; and her life was so usefull and so excellent that she could not have liv'd too long . Nemo parum diu vixit qu● virtutis perfectae perfecto functus est munere : and as now in the grave it shall not be inquired concerning her , how long she liv'd , but how well ? so to us who live after her to suffer a longer calamity , it may be some ease to our sorrows , and some guide to our lives , and some security to our conditions , to consider that God hath brought the piety of a yong Lady to the early rewards of a never ceasing , and never dying eternity of glory . And we also , if we live as she did , shal partake of the same glories ; not only having the honour of a good name and a dear and honour'd memory , but the glories of these glories , the end of all excellent labours , and all prudent counsels and all holy religion , even the salvation of our souls in that day , when all the Saints , and amongst them this excellent Woman shall be shown to all the world to have done more , and more excellent things then we know of or can describe . Mors illos consecrat , quorum exitum & qu● timent , laudant : Death consecrates and makes sacred that person whose excellency was such , that they that are not displeased at the death , cannot dispraise the life ; but they that mourn sadly , think they can never commend sufficiently . FINIS . Notes, typically marginal, from the original text Notes for div A63941e-300 a 2 Tim. 1.18 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eccle 1 Cor. 15. 18. 1 Thess. 4. 16. Rev. 14.13 John 5.24 . 2 Cor. 5. 8. & 6. 1 Thes. 5.10 . Prov. 2. 17. 
A64130	----	A sermon preached at the funerall of that worthy knight Sr. George Dalston of Dalston in Cumberland, September 28. 1657. By J.T. D.D. Taylor, Jeremy, 1613-1667. This text is an enriched version of the TCP digital transcription A64130 of text R219166 in the English Short Title Catalog (Wing T392A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 82 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64130 Wing T392A ESTC R219166 99830680 99830680 35133 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64130) Transcribed from: (Early English Books Online ; image set 35133) Images scanned from microfilm: (Early English books, 1641-1700 ; 2081:03) A sermon preached at the funerall of that worthy knight Sr. George Dalston of Dalston in Cumberland, September 28. 1657. By J.T. D.D. Taylor, Jeremy, 1613-1667. [2], 36 p. printed for John Martin, James Allestrye, and Thomas Dicas, London : 1658. J.T. = Jeremy Taylor. Reproduction of the original in the British Library. eng Dalston, George, -- Sir, d. 1657 -- Early works to 1800. Funeral sermons -- 17th century. A64130 R219166 (Wing T392A). civilwar no A sermon preached at the funerall of that worthy knight Sr. George Dalston of Dalston in Cumberland, September 28. 1657. By J.T. D.D. Taylor, Jeremy 1658 16000 1 285 0 0 0 0 179 F The rate of 179 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-12 Aptara Keyed and coded from ProQuest page images 2002-01 TCP Staff (Michigan) Sampled and proofread 2002-01 TCP Staff (Michigan) Text and markup reviewed and edited 2002-02 pfs Batch review (QC) and XML conversion A SERMON PREACHED at the Funerall of that worthy Knight Sr. GEORGE DALSTON of DALSTON in Cumberland , September 28. 1657. By I. T. D. D. LONDON , Printed for Iohn Martin , Iames Allestrye , and Thomas Dicas . 1658. 1 Cor. 15. 19. If in this life only we have hope in Christ , we are of all men most miserable . WHen God in his infinite and eternal wisdome had decreed to give to man a life of labour and a body of mortality , a state of contingency and a composition of fighting elements ; and having design'd to be glorified by a free obedience , would also permit sin in the world , and suffer evil men to goe on in their wickedness , to prevail in their impious machinations , to vex the souls , and grieve the bodies of the righteous , he knew that this would not only be very hard to be suffered by his servants , but also be very difficult to be understood by them who know God to be a Law-giver as well as a Lord , a Iudge as well as a King , a Father as well as a Ruler ; and that in order to his own glory , and for the manifestation of his goodness he had promised to reward his servants , to give good to them that did good : therefore to take off all prejudices and evil resentments and temptations which might trouble those good men who suffered evil things , he was pleased to do two great things which might confirme the faith , and endear the services , and entertain the hopes of them who are indeed his servants , but yet were very ill used in the accidents of this world . 1. The one was that he sent his son into the world to take upon him our nature , and him being the Captain of our salvation he would perfect through sufferings ; that no man might think it much to suffer , when God spared not his own son ; and every man might submit to the necessity when the Christ of God was not exempt ; and yet that no man should fear the event which was to follow such sad beginnings , when it behoved even Christ to suffer , and so to enter into glory . 2. The other great thing was , that God did not only by revelation and the Sermons of the Prophets to his Church , but even to all mankinde competently teach , and effectively perswade that the soul of man does not die ; but that although things were ill here , yet they should be well hereafter ; that the evils of this life were short and tolerable , and that to the good who usually feel most of them , they should end in honour and advantages . And therefore Cicero had reason on his side to conclude , that there is to be a time and place after this life wherein the wicked shall be punished and the vertuous well rewarded , when he considered that Orpheus and Socrates , Palamedes and Thraseas , Lucretia and Papinian were either slain or oppressed to death by evil men . But to us Christians {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( as Platoes expression is ) we have a necessity to declare and a demonstration to prove it , when we read that Abel died by the hands of Cain , who was so ignorant , that though he had malice and strength , yet he had scarce art enough to kill him ; when we read that Iohn the Baptist , Christ himselfe and his Apostles and his whole army of martyrs died under the violence of evil men ; when vertue made good men poor , and free speaking of brave truths made the wise to lose their liberty ; when an excellent life hastened an opprobrious death , and the obeying God destroyed our selves ; it was but time to look about for another state of things where justice should rule and vertue finde her own portion : where the men that were like to God in mercy and justice should also partake of his felicity : and therefore men cast out every line , and turned every stone , and tried every argument , and sometimes proved it well , and when they did not , yet they believed strongly , and they were sure of the thing even when they were not sure of the argument . Thus therefore would the old Priests of the Capitol , and the Ministers of Apollo , and the mystic persons at their Oracles believe , when they made Apotheoses of vertuous and braver persons , ascribing every braver man into the number of their gods : Hercules and Romulus , Castor , and Pollux , Liber Pater , him that taught the use of Vines , and her that taught them the use of Corne . For they knew that it must needs be , that they who like to God doe excellent things , must like to God have an excellent portion . This learning they also had from Pherecydes the Syrian , from Pythagoras of Samos , and from Zamolxis the Gete , from the Neighbours of Euphrates , and the inhabitants by Ister who were called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Immortalists , because in the midst of all their dark notices of things they saw this clearly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; that vertuous and good men do not die , but their souls do go into blessed regions where they shall enjoy all good things : and it was never known that ever any good man was of another opinion . Hercules and Themistocles , Epaminondas and Cicero , Socrates and Cimon , Ennius and Phidias , all the flower of mankind have preached this truth . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The discoursings and prophesyings of Divine men are much more proper and excellent then of others , because they do equal and good things until the time comes that they shall hear well for them , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And this is the sign that when we die we have life and discerning , because though the wicked care not for believing it , yet all the Prophets and the Poets , the wise and the brave Heroes say so ; they are the words of Plato . For though that which is compounded of elements returns to its material and corruptible principles , yet the soul which is a particle of the Divine breath returns to its own Divine original , where there is no death or dissolution : and because the understanding is neither hot nor cold , it hath no moisture in it and no driness , it follows that it hath nothing of those substances concerning which alone we know that they are corruptible . There is nothing corruptible that we know of , but the four elements and their Sons and Daughters : nothing dies that can discourse , that can reflect in perfect circles upon their own imperfect actions ; nothing can die that can see God and converse with spirits , that can govern by laws and wise propositions . For fire and water can be tyrannical but not govern ; they can bear every thing down that stands before them and rush like the people , but not rule like Judges , and therefore they perish as tumults are dissolved . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : sayes Aristotle . But the soul only comes from abroad , from a Divine principle ( for so saith the Scripture ) God breathed into Adam the spirit of life , and that which in operation does not communicate with the body shall have no part in its corruption . Thus far they were right ; but when they descended to particulars they fell into error . That the rewards of vertue were to be hereafter , that they were sure of : that the soul was to survive the calamities of this world and the death of the body ; that they were sure of ; and upon this account they did bravely and vertuously : and yet , they that thought best amongst them believed that the souls departed should be reinvested with other bodies according to the dispositions and capacities of this life . Thus Orpheus who sang well should transmigrate into a Swan , and the soul of Thamyris who had as good a voice as he , should wander till it were confined to the body of a Nightingal ; Ajax to a Lion , Agamemnon to an Eagle , Tyrant princes into wolvs and Hawks , the lascivious into Asses and Goats , the Drunkards into Swine , the Crafty Statesmen into bees and pismires , and Thersites to an Ape . This fancy of theirs prevailed much amongst the common people , and the uninstructed amongst the Jews : for when Christ appeared so glorious in miracle , Herod presently fancied him to be the soul of Iohn the Baptist in another body , and the common people said he was Elias , or Ieremias , or one of the old Prophets . And true it is , that although God was pleased in all times to communicate to mankind notices of the other world sufficient to encourage vertues , and to contest against the rencontres of the world , yet he was ever sparing in telling the secrets of it ; and when St. Paul had his rapture into Heaven , he saw fine things and heard strange words , but they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , words that he could not speak , and secrets that he could not understand , and secrets that he could not communicate . For as a man staring upon the broad eye of the Sun at his noon of Solstice , feels his heat and dwells in light , and loses the sight of his eyes and perceives nothing distinctly , but the Organ is confounded and the faculty amazed with too big a beauty : So was S. Paul in his extasy ; he saw that he could see nothing to be told below , and he perceived the glories were too big for flesh and blood , and that the beauties of separate souls were not to be understood by the soul in Conjunction ; and therefore after all the fine things that he saw , we only know what we knew before , viz. that the soul can live when the body is dead ; that it can subsist without the body ; that there are very great glories reserved for them that serve God ; that they who die in Christ shall live with him ; that the body is a prison and the soul is in fetters while we are alive ; and that when the body dies the soul springs and leaps from her prison and enters into the first liberty of the sons of God . Now much of this did rely upon the same argument upon which the wise Gentiles of old concluded the immortality of the soul ; even because we are here very miserable and very poor : we are sick and we are afflicted ; we do well and are disgraced ; we speak well and we are derided ; we tell truths and few believe us ; but the proud are exalted and the wicked are delivered , and evil men reign over us , and the covetous snatch our little bundles of money from us , and the Fiscus gathers our rents , and every where the wisest and the best men are oppressed ; but therefore because it is thus , and thus it is not well , we hope for some great good thing hereafter . For if in this life only we had hope , then we Christians , all we to whom persecution is allotted for our portion , we who must be patient under the Crosse , and receive injuries and say nothing but prayers , we certainly were of all men the most miserable . Well then ! in this life we see plainly that our portion is not : here we have hopes , but not here only , we shall goe into another place , where we shall have more hopes : our faith shall have more evidence , it shall be of things seen afar off ; and our hopes shall be of more certainty and perspicuity , and next to possession ; we shall have very much good , and be very sure of much more . Here then are three propositions to be considered . 1. The Servants of God in this world are very miserable , were it not for their hopes of what is to come hereafter . 2. Though this be a place of hopes , yet we have not our hopes only here . If in this life only we had hopes ( saith the Apostle ) meaning , that in another life also we have hopes ; not only metonymically , taking hopes for the things we hope for , but properly and for the acts , objects and causes of hope . In the state of separation the godly shall have the vast joyes of a certain intuitive hope , according to their several proportions and capacities . 3. The consummation and perfection of their felicity , when all their miseries shall be changed into glories , is in the world to come , after the resurrection of the dead ; which is the main thing which S. Paul here intends . 1. The servants of God in this life are calamitous and afflicted ; they must live under the Crosse . He that will be my Disciple , let him deny himself and take up his Cross and follow me ( said our Glorious Lord and Master . ) And we see this Prophetic precept , ( for it is both a Prophecy and a Commandment , and therefore shall be obeyed whether we will or no ) but I say , we see it verified by the experience of every day . For here the violent oppress the meek and they that are charitable shall receive injuries . The Apostles who preach'd Christ crucified were themselves persecuted and put to violent deaths ; and Christianity it selfe for three hundred years was the publick hatred ; and yet then it was that men loved God best , and suffered more for him ; then , they did most good , and least of evill . In this world men thrive by villany , and lying and deceiving is accounted just , and to be rich is to be wise , and tyranny is honourable , and though little thefts and petty mischiefs are interrupted by the laws , yet if a mischief become publick and great , acted by Princes and effected by armies , and robberies be done by whole fleets , it is vertue and it is glory : it fills the mouths of fools that wonder , and imployes the pens of witty men that eat the bread of flattery . How many thousand bottles of tears , and how many millions of sighs does God every day record , while the oppressed and the poor pray unto him , worship him , speak great things of his holy Name , study to please him , beg for helps that they may become gracious in his eyes , and are so , and yet never sing in all their life , but when they sing Gods praises out of duty with a sad heart and a hopefull spirit , living only upon the future , weary of to day , and sustain'd only by the hope of to morrows event ? and after all , their eyes are dim with weeping and looking upon distances as knowing they shall never be happy till the new Heavens and the new Eearth appear . But I need not instance in the miserabili in them that dwell in dungeons and lay their head in places of trouble and disease : take those servants of God who have greatest plenty , who are incircled with blessings , whom this world calls prosperous , and see if they have not fightings within and crosses without , contradiction of accidents and perpetuity of temptations , the Devil assaulting them and their own weakness betraying them ; fears incompassing them round about lest they lose the favour of God , and shame sitting heavily upon them when they remember how often they talk foolishly , and lose their duty , and dishonour their greatest relations and walk unworthy of those glories which they would fain obtain ; and all this is besides the unavoidable acc●dents of mortality , sickly bodies , troublesome times , changes of Government , loss of interests , unquiet and peevish accidents round about them : so that when they consider to what they are primarily obliged ; that they must in some instances deny their appetite , in others they must quit their relations , in all they must deny themselves when their Natural or Secular danger tempts to sin or danger ; and that for the support of their wills and the strengthening their resolutions against the arguments and sollicitation of passions they have nothing but the promises of another world ; they will easily see that all the splendour of their condition which fools admire and wise men use temperately and handle with caution as they trie the edge of a rasor , is so far from making them recompence for the sufferings of this world , that the reserves and expectations of the next is that conjugation of aids by which only they can well and wisely bear the calamities of their present plenty . But if we look round about us and see how many righteous causes are oppressed , how many good men are reproached , how religion is persecuted , upon what strange principles the greatest princes of the world transact their greatest affairs , how easily they make wars and how suddainly they break leagues , and at what expence and vast pensions they corrupt each others officers , and how the greatest part of mankind watches to devour one another , and they that are devoured are commonly the best , the poor and the harmless , the gentle and uncrasty , the simple and religious ; and then how many wayes all good men are exposed to danger , and that our scene of duty lies as much in passive graces as in active , it must be confessed that this is a place of wasps and insects , of Vipers and Dragons , of Tigres and Bears ; but the sheep are eaten by men or devoured by Wolves and Foxes , or die of the rot ; and when they do not , yet every year they redeem their lives by giving their fleece and their milk , and must die when their death will pay the charges of the knife . Now from this I say , it was that the very Heathen , Plutarch and Cicero , Pythagoras and Hierocles , Plato and many others did argue and conclude that there must be a day of recompences to come hereafter which would set all right again : And from hence also our B. Saviour himself did convince the Sadduces in their fond and pertinacious denying of the resurrection : For that is the meaning of that argument which our B. Lord did choose as being clearly and infallibly the aptest of any in the old Testament to prove the resurrection , and though the deduction is not at first so plain and evident , yet upon neerer intuition , the interpretation is easie and the argument excellent and proper . For it is observed by the learned among the Jews that when God is by way of particular relation and especial benediction appropriated to any one , it is intended that God is to him a Rewarder and Benefactor , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; for that is the first thing and the last that every man believes and feels of God ; and therefore St. Paul summes up the Gentiles Creed in this compendium ; He that commeth to God must believe that God is , and that he is a rewarder of them that diligently seek him . [ Heb. 11. 6. ] And as it is in the indefinite expression , so it is in the limited ; as it is in the absolute so also in the Relative . God is the rewarder ; and to be their God is to be their rewarder , to be their Benefactor and their Gracious Lord . Ego ero Deus vester , I will be your God , that is , I will do you good sayes Aben Esra : and Philo , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The Everlasting God , that is , as if he had said , one that will do you good ; not sometimes some , and sometimes none at all , but frequently and for ever : And this we finde also observed by St. Paul : Wherefore God is not ashamed to be called their God ; [ Heb. 11. 16. ] and that by which the Relative appellative is verified is the consequent benefit ; He is called their God [ for he hath provided for them a city . Upon this account the argument of our B. Saviour is this , God is the God of Abraham , Isaac and Iacob ; that is , the gracious God , the Benesactor , the Rewarder ; and therefore Abraham is not dead , but is fallen asleep , and he shall be restored in the resurrection to receive those blessings and rewards , by the title of which God was called the God of Abraham . For in this world Abraham had not that harvest of blessings which is consigned by that glorious appellative ; he was an exile from his Country , he stood far off from the possession of his hopes , he lived an ambulatory life , he spent most of his dayes without an heir , he had a constant piety , and at the latter end of his life one great blessing was given him ; and because that was allayed by the anger of his wife , and the expulsion of his handmaid , and the ejection of Ishmael , and the danger of the lad ; and his great calamity about the matter of Isaac's sacrifice ; and all his faith and patience and piety was rewarded with nothing but promises of things a great way off ; and before the possession of them he went out of this world ; it is undeniably certain that God who after the departure of the Patriarchs did still love to be called [ Their God ] did intend to signifie that they should be restored to a state of life and a capacity of those greatest blessings which were the foundation of that title and that relation . God is not the God of the dead , but of the living , but God is the God of Abraham and the other Patriarchs ; therefore they are not dead ; dead to this world , but alive to God ; that is , though this life be lost , yet they shall have another and a better ; a life in which God shall manifest himself to be their God to all the purposes of benefit and eternal blessings . This argument was summed up by St. Peter , and the sense of it is thus rendred by St. Clement the Bishop of Rome , as himself testifies : si Deus est juslus , animus est immortalis , which is perfectly rendred by the words of my text ; if in this life only we have hope , then are we of all men the most miserable ; but because this cannot be that God who is just and good should suffer them that heartily serve him to be really and finally miserable , and yet in this world they are so , very frequently ; therefore in another world they shall live to receive a full recompence of reward . Neither is this so to be understood , as if the servants of God were so wholly forsaken of him in this world , and so permitted to the malice of evil men , or the asperities of fortune , that they have not many refreshments and great comforts and the perpetual festivities of a holy Conscience : for God my Maker is he that giveth songs in the night , said Elihu ; [ Iob 35. 10. ] that is , God as a reward giveth a chearful spirit , and makes a man to sing with joy , when other men are sad with the solemn darkness and with the affrights of conscience , and the illusions of the night . But God who intends vast portions of felicity to his children does not reckon these little joys into the account of the portion of his elect . The good things which they have in this world are not little , if we account the joys of religion and the peace of conscience amongst things valuable ; yet whatsoever it is ; all of it , all the blessings of themselves , and of their posterity , and of their Relatives for their sakes are cast in for intermedial entertainments ; but their good , and their prepared portion shall be hereafter . But for the evil it self which they must suffer and overcome , it is such a portion of this life as our B. Saviour had ; injuries and temptations , care and persecutions , poverty and labour , humility and patience : it is well ; it is very well ; and who can long for , or expect better here ; when his Lord and Saviour had a state of things so very much worse then the worst of our calamities : but bad as it is ; it is to be chosen rather then a better ; because it is the high way of the cross ; it is Iacobs ladder upon which the Saints and the King of the Saints did descend and at last ascend to heaven it self ; and bad as it is , it is the method and the inlet to the best ; it is a sharp , but it is a short step to bliss : for it is remarkable in the parable of Dives and Lazarus , that the poor man , the afflicted Saint died first , Dives being permitted to his purple and fine linnen , to his delicious fare , and ( which he most of all needed ) to a space of repentance ; but in the mean time the poor man was rescued from his sad portion of this life and carried into Abrahams bosome ; where he who was denied in this world to be feasted even with the portion of dogs was placed in the bosome of the Patriarch , that is , in the highest room , for so it was in their discubitus or lying down to meat , the chief guest , the most beloved person did lean upon the bosome of the Master of the feast , so S. Iohn did lean upon the breast of Jesus ; and so did Lazarus upon the brest of Abraham ; or else {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sinus Abrahae may be rendred , [ the bay of Abraham , ] alluding to the place of rest where ships put in after a tempestuous and dangerous Navigation ; the storme was quickly over with the poor man ; and the Angel of God brought the good mans soul to a safe port , where he should be disturbed no more : and so saith the spirit ; Blessed are the dead which die in the Lord ; for they rest from their labours . But this brings me to the second great inquiry . If here we live upon hopes , and that this is a place of hopes , but not this only ; what other place is there where we shall be blessed in our hope , where we shall rest from our labour and our fear and have our hopes in perfection ; that is , all the pleasures which can come from the greatest and the most excellent hope ? Not in this life only ] so my Text . Therefore hereafter : as soon as we die : as soon as ever the soule goes from the body , it is blessed . Blessed I say , but not perfect ; it rejoyces in peace and a holy hope : here we have hopes mingled with fear ; there our hope is heightned with joy and confidence ; it is all the comfort that can be in the expectation of unmeasurable joyes : it is only , Not fruition , not the joyes of a perfect possession ; but less then that , it is every good thing else . But that I may make my way plain ; I must first remove an objection which seems to overthrow this whole affaire . S. Paul intends these words of my text as an argument to prove the resurrection ; we shall rise again with our bodies ; for if in this life only we had hopes , then were we of all men most miserable ; meaning , that unless there be a resurrection , there is no good for us anywhere else ; but if they that dye in the Lord were happy before the resurrection ; then we were not of all men most miserable though there were to be no resurrection ; for the godly are presently happy . So that one must fail ; either the resurrection or the intermedial happinesse : the proof of one relies upon the destruction of the other : and because we can no other wayes be happy , therefore there shall be a resurrection . To this I answer , that if the godly instantly upon their dissolution had the vision beatifical , it is very true , that they were not most miserable though there be no resurrection of the dead , though the body were turned into its original nothing : for the joyes of the sight of God would in the soule alone make them infinite recompence for all the sufferings of this world . But that which the Saints have after their dissolution , being only the comforts of a holy hope , the argument remains good : for these intermedial hopes being nothing at all but in relation to the resurrection , these hopes do not destroy , but confirme it rather ; and if the resurrection were not to be , we should neither have any hopes here , nor hopes hereafter . And therefore the Apostles word is [ if here only we had hopes ] that is , if our hopes only related to this life ; but because our hopes only relate to the life to come , and even after this life we are still but in the regions of an inlarged hope , this life and that interval are both but the same argument to inferre a resurrection ; for they are the hopes of that state , and the joyes of those , hopes , and it is the comfort of that joy which makes them blessed who die in the love of God , and the faith and obedience of the Lord Jesus . And now to the proposition it selfe . In the state of separation the souls departed perceive the blessing and comfort of their labours ; they are alive after death , and after death immediately they finde great refreshments . Iustorum animae in manu Dei sunt , & non tanget illos tormentum mortis . [ Wisd. 3. ] The torments of death shall not touch the souls of the righteous because they are in the hands of God . And fifteen hundred years after the death of Moses we finde him talking with our Blessed Lord in his transfiguration upon the Mount Tabor : and as Moses was then , so are all the Saints immediately after death , praesentes apud Dominum , they are present with the Lord , and to be so , is not a state of death , and yet of this it is , that S. Paul affirms it to be much better then to be alive . And this was the undoubted sentence of the Jews before Christ and since , and therefore our Blessed Saviour told the converted thief that he should that day be with him in Paradise . Now without peradventure he spake so as he was to be understood ; meaning by Paradise that which the Schools and Pulpits of the Rabbins did usually speak of it . By Paradise till the time of Esdras it is certain , the Jews only meant that Blessed Garden in which God once placed Adam and Eve : but in the time of Esdras and so downward when they spake distinctly of things to happen after this life , and began to signifie their new discoveries and modern Philosophy by Names , they called the state of souls expecting the resurrection of their bodies by the name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the garden of Eden . Hence came that forme of comprecation and blessing to the soul of an Israelite Sit anima ejus in horto Eden Let his soul be in the garden of Eden ; ] and in their solemn prayers at the time of their death they were wont to say [ let his soule rest , and let his sleep be in peace untill the Comforter shall come ; open the gates of Paradise unto him ] expresly distinguishing Paradise from the state of the Resurrection . And so it is evident in the entercourse on the Crosse between Christ and the converted thief . That day both were to be in Paradise : but Christ himself was not then ascended into heaven , and therefore Paradise was no part of that region where Christ now and hereafter the Saints shall reign in glory . For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} did by use and custome signifie any place of beauty and pleasure . So the LXX . read Eccles. 2. 5. I made me gardens and orchards , I made me a Paradise , so it is in the Greek ; and Cicero having found this strange word in Zenophon renders it by [ agrum conseptum ac diligentèr consitum : ] a field well hedg'd and set with flowers and fruits . Vivarium , Gellius renders it , a place to keep birds and beasts alive for pleasure . Pollux sayes this word was Persian by its original ; yet because by traduction it became Hebrew , we may best learn the meaning of it from the Jews who used it most often , and whose sense we better understand . Their meaning therefore was this ; that as Paradise or the Garden of Eden was a place of great beauty , pleasure and tranquillity ; so the state of separate souls was a state of peace and excellent delights . So Philo , allegorically does expound Paradise . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . For the trees that grow in Paradise are not like ours , but they bring forth knowledge and life , and immortality . It is therefore more then probable , that when the converted thief heard our Blessed Saviour speak of Paradise or Gan Eden , he who was a Jew and heard that on that day he should be there , understood the meaning to be that he should be there where all the good Jews did believe the souls of Abraham , Isaac and Iacob to be placed . As if Christ had said ; Though you only ask to be remembred when I come into my Kingdome , not only that shall be performed in time , but even to day thou shalt have great refreshment ; and this the Hellenist Jews called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the rest of Paradise , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the comfort of Paradise , the word being also warranted from that concerning Lazarus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He is comforted . But this we learn more perfectly from the raptures of S. Paul . He knew a man ( meaning himself ) rapt up into the third heaven . And I knew such a man how that he was caught up into Paradise . [ 2 Cor. 2. 3. ] The raptures & visions were distinct ; for S. Paul being a Jew and speaking after the manner of his Nation makes Paradise a distinct thing from the third Heaven . For the Jews deny any orbes to be in Heaven ; but they make three regions only ; the one of clouds , the second of starrs , and the third of Angels . To this third or supreme Heaven was S. Paul wrapt ; but he was also born to Paradise ; to another place , distinct and separate by time and station . For by Paradise , his Countreymen never understood the Third Heaven ; but there also it was that he heard {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unspeakable words , great glorifications of God , huge excellencies , such which he might not , or could not utter here below . The effect of these considerations is this , that although the Saints are not yet admitted to the blessings consequent to a happy resurrection , yet they have the intermedial entertainments of a present and a great joy . To this purpose are those words to be understood . [ To him that overcomes will I give to eate of the tree of life which is in the midst of the Paradise of God : [ Revel. 2. 7. ] that is , if I may have leave to expound these words to mean what the Jews did about that time understand by such words ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Tree of life does signifie the principle of peace and holiness , of wisdome and comforts for ever . Philo expounding it calls it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The worship of God , the greatest of all vertues by which the soul is made to live for ever ; as if by eating of this tree of life in the Paradise of God they did mean , that they who die well , shall immediately be feasted with the deliciousness of a holy Conscience : which the spirit of God expresses by saying They shall walke up and down in white garments and their works shall follow them ; their tree of life shall germinate ; they shall then feel the comforts of having done good works ; a sweet remembrance and a holy peace shall caresse and feast them ; and there they shall walk up and down in white , [ Revel. 3. 4 , 5. & 14. 13. ] that is , as candidates of the resurrection to immortality . And this allegory of the Garden of Eden and Paradise was so heartily pursued by the Jews to represent the state of separation , that the Essens describe that state by the circumstances and ornaments of a blessed garden . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a region that is not troubled with clouds or shours , or storms , or blasts , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but a place which is perpetually refreshed with delicious breaths . This was it which the Heathens did dream concerning the Elysian fields : for all the notices {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} concerning the regions of separate souls came into Greece from the Barbarians ( sayes Diodorus Siculus ) and Tertullian observes ; although we call that Paradise which is a place appointed to receive the souls of the Saints , and that this is separated from the notices of the world by a wall of fire , a portion of the torrid zone ( which he supposes to be meant by the flaming sword of the Angel placed at the gates of Paradise ) yet ( sayes he ) the Elysian fields have already possessed the faith and opinions of men . All comes from the same fountain ; the doctrine of the old Synagogue confirmed by the words of Christ and the commentaries of the Apostles ; viz. that after death before the day of judgment there is a Paradise for Gods servants , a region of rest , of comfort and holy expectations . And therefore it is remarkable that these words of the Psalmist , Nerapias me in medio dierum meorum . [ Psal. 102. v. 25. ] Snatch me not away in the midst of my dayes , in the Hebrew it is , Ne facias me ascendere , Make me not to ascend or to goe upwards , meaning , to the supernatural regions of separate souls , who after death are in their beginnings of exaltation . For to them that die in the Lord , death is a preferment ; it is a part of their great good fortune ; for death hath not only lost the sting ; but it brings a coronet in his hand which shall invest and adorne the heads of Saints till that day comes in which the Crown of righteousness shall be brought forth to give them the investiture of an everlasting Kingdome . But that I may make up this proposition usefull and clear , I am to adde some things by way of supplement . 1. This place of separation was called Paradise by the Jews , and by Christ , and after Christs ascension , by S. Iohn : because it signifies a place of pleasure and rest ; and therefore by the same analogy the word may be still used in all the periods of the world , though the circumstances , or though the state of things be changed . It is generally supposed that this had a proper Name , and in the Old Testament was called Abrahams bosome ; that is , the region where Abraham , Isaac and Iacob did dwell till the comming of Christ . But I suppose my selfe to have great reason to dissent from this common opinion ; for this word of Abrahams bosome , being but once used in both the Testaments , and then particularly applied to the person of Lazarus , must needs signifie the eminence and priviledge of joy that Lazarus had ; for all that were in the blessed state of separation were not in Abrahams bosome , but only the best and the most excellent persons ; but they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with Abraham ; and the analogy of the phrase to the manner of the Jewish feastings , where the best guest did lye in the bosome of the Master , that is , had the best place , makes it most reasonable to believe that Abrahams bosome does not signifie the general state of separation , even of the blessed ; but the choicest place in that state , a greater degree of blessedness . But because he is the father of the faithful , therefore to be with Abraham , or to sit down with Abraham ( in the time of the old Testament ) did signifie the same thing as to be in Paradise ; but to be in Abrahams bosome signifies a great eminence of place and comfort , which is indulged to the most excellent and the most afflicted . 2. Although the state of separation may now also and is by S. Iohn called Paradise ; because the Allegory still holds perfectly , as signifying comfort and holy pleasures ; yet the spirits of good men are not said to be with Abrahams but to be with Christ ; and as being with Abraham was the specification of the more general word of Paradise in the old Testament ; so being with Christ is the specification of it in the New . So S. Stephen prayed , Lord Iesus receive my spirit ; and S. Paul said , I desire to be dissolved and to be with Christ : which expression S. Polycarp also used in his Epistle to the Philippians {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they are in the place that is due to them , they are with the Lord , that is , in the hands , in the custody of the Lord Jesus ; as appears in the words of S. Steven and S. Paul . So S. Ierome . Scimus Nepotianum nostrum esse cum Christo & sanctorum mixtum choris , we know that our Nepotian is with Christ , mingled in the quires of Saints . Upon this account ( and it is not at all unreasonable ) the Church hath conjectur'd , that the state of separate souls since the glorification of our Lord is much better'd and advanc'd and their comforts greater : because as before Christs coming the expectation of the Saints that slept , was fixed upon the revelation of the Messias in his first coming ; so now it is upon his second coming unto judgment , and in his glory . This improvement of their condition is well intimated by their being said to be under the Altar , that is , under the protection of Christ , under the powers and benefits of his Priesthood , by which he makes continuall intercession both for them and us . This place some of the old Doctors understood too literally , and from hence they believed that the souls of departed saints were under their material Altars ; which fancy produced that fond decree of the Councel of Eliberis ( Can. 3. 4. ) [ that wax lights should not by day be burnt in coemeteries inquietandi enim spiritus sanctorum non sunt ] left the spirits of Saints should by the light of the diurnal tapers be disquieted : This reason , though it be trifling and impertinent , yet it declares their opinion , that they supposed the souls to be neer their reliques which were placed under the altars * But better then this , their state is described by S. Iohn in these words [ therefore they are before the throne of God , and serve him night and day in his Temple , and he that sits upon the throne shall dwell among them ] with which general words , as being modest bounds to our inquiries , enough to tell us it is rarely well , but enough also to chastise all curious questions , let us remain content , and labour with faith and patience , with hope and charity to be made worthy to partake of those comforts , after which when we have long inquired , when at last we come to try what they are , we shall finde them much better and much otherwise then we imagine . 3. I am to admonish this also , that although our Blessed Saviour is in the Creed said to descend {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} into hell ( so we render it ) yet this does not at all prejudice his other words [ this day shalt thou be with me in Paradise ] for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies indefinitely the state of separation whether blessed or accursed ; it means only the invisible place , or the region of darkness whither who so descends shall be no no more seen . For as among the Heathens the Elysian fields and Tartara are both {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : so amongst the Jews and Christians Paradisus and Gehenna are the distinct states of Hades . Of the first we have a plain testimony in Diphilus . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . In Hades there are two wayes , one for just men , and another for the impious . Of the second we have the testimony of Iosephus , who speaking of the Sadduces , says , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they take away or deny the rewards and punishments respectively which are in Hades , or in the state of separation : so that if Christs soul was in Paradise , he was in Hades . In vain therefore does S. Augustine torment himself to tell , how Christ could be in both places at once ; when it is no harder then to tell how a man may be in England and at London at the same time . 4. It is observable that in the mentions of Paradise by S. Iohn , he twice speaks of the tree of life , but never of the tree of knowledge of good and evil : because this was the Symbol of secular knowledge , of prudence and skill of doing things of this world which we can naturally use ; we may smel and taste them , but not feed upon them , that is , these are no part of our enjoyment , and if we be given up to the study of such notices and be immerged in the things of this world , we cannot attend to the studies of religion and of the Divine service . But these cares and secular divertisements shall cease when our souls are placed in Paradise : there shall be no care taken for raising portions for our children , nor to provide bread for our tables , no cunning contrivances to be safe from the crafty snares of an enemy , no amazement at losses , no fear of slanderings , or of the gripes of Publicans , but we shall feed on the tree of life , love of God , and longings for the comming of Christ . We are then all spirit and our imployment shall be symbolical , that is , spiritual , and holy , and pleasant . I have now made it as evident as questions of this Nature will bear , that in the state of separation the spirits of good men shall be blessed and happy souls : they have an antepast or taste of their reward : but their great reward it self , their crown of righteousness shall not be yet ; that shall not be , until the day of judgement : and this was the third proposition I undertook to prove ; the consummation and perfection of the Saints felicity shall be at the resurrection of the dead . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; at his coming ; so S. Iohn expresses the time , that we may not then be ashamed . For now we are the sons of Gods , but it does not yet appear what we shall be . But we know that when he shall appear we shall be like unto him and see him as he is . [ 1 Iohn 2. 28. 1 Iohn 3. 4. ] At his glorious appearing , we also shall appear glorious ; we shall see him as he is ; but till then , this beatific vision shall not be at all ; but for the interval , the case is otherwise . Tertullian affirms puniri et foveri animam interim in inferis sub expectatione utriusque judicii , in quadam usurpatione et candida ejus ; [ lib. de anima , e. lib. adv. Marcion . ] the souls are punished or refreshed in their regions expecting the day of their judgement and several sentences : habitacula illa , animarum promptuaria nominavit scriptura ( saith S. Ambrose , ) [ de bono mortis cap. 10. ] The Scripture calls these habitations , the promptuaries , or repositories of souls . There is comfort , but not the full reward ; a certain expectation supported with excellent intervals of joy : Refrigerium , so the Latins call it , a refreshment . Donec consummatio rerum resurrectionem omnium plenitudine mercedis expungat tune apparitura coelesti promissione , saith Tertullian , until the consummation of all things points out the resurrection , by the fulness of reward and the appearing of the heavenly promise . So the Author of the questions ad Orthodoxos [ quaest. 75. ] Immediately after death , presently there is a separation of the just from the unjust ; for they are born by Angels {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} into the places they have deserved ; and they are in those places {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} kept unto the day of resurrection and retribution . But what do they in the mean time ? How is it with them ? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sayes Nazianzen . [ orat . funebr . Caesar . fratris . ] They rejoyce and are delighted in a wonderful joy . They see Angels and Archangels , they converse with them , and see our B. Saviour Iesus in his glorified humanity ; so Iustin Martyr . [ ubi suprà ] But in these great joys they look forgreater . They are now In Paradiso ; but they long that the body and soul may be in heaven together ; but this is the glory of the day of judgement , the fruit of the resurrection . And this whole affair is agreeable to reason , & the analogy of the whole dispensation as it is generally and particularly described in Scripture . For when the greatest effect of the Divine power , the mightiest promise , the hardest thing to Christan faith , that impossible thing to Gentile Philosophy , the expectation of the whole world , the New Creation , when that shall come to pass , viz. that the souls shall be reinvested with their bodies , when the ashes of dissolved bones shall stand up a new and living frame , to suppose that then there shall be nothing done in order to Eternity , but to publish the salvation of Saints of which they were possessed before , is to make a great solemnity for nothing , to do great things for no great end , and therefore it is not reasonable to suppose it . For if it were a good argument of the Apostle , that the Patriarks and Saints of the old Testament received not the promises signified by Canaan and the land of promise , because God had provided some better thing for us , that without us they should not be made perfect ; it must also conclude of all alike ; that they who died since Christ must stay till the last day , that they and we and all may be made perfect together . And this very thing was told to the spirits of the Martyrs who under the Altar cried How long O Lord &c. [ Rev. 6. 10. ] that they should rest yet for a little season , untill their fellow servants also shall be fulfilled . Upon this account it is that the day of judgment is a day of recompence : So said our Blessed Lord himself [ Thou shalt be recompensed at the resurrection of the just ] ( Luke 14. 14. ) and this is the day in which all things shall be restored : for [ the Heavens must receive Jesus till the time of restitution of all things ] [ Acts 3. 7. ] and till then the reward is said to be laid up . So S. Paul . Henceforth is laid up for me a crown of righteousness , which the righteous Iudge shall give me in that day : and that you may know he means the resurrection and the day of judgment ; he addes [ and not to me only , but to all them that love his coming : 2 Tim. 4. 8. ] of whom it is certain many shall be alive at that day ; and therefore cannot before that day receive the crown of righteousness : and then also , and not till then , shall be his appearing ; but till then it is a depositum . The summe is this . In the world we walk and live by faith : In the state of separation we live by hope : and in the resurrection we shall live by an eternal charity . Here we see God as in a glass darkly : In the separation we shall behold him ; but it is afar off : and after the resurrection we shall see him face to face , in the everlasting comprehensions of an intuitive beatitude . In this life we are warriors : In the separation we are conquerors : but we shall not triumph till after the resurrection . And in proportion to this is also the state of Devils and damned spirits . Art thou come to torment us before the time , said the Devils to our B. Saviour ; there is for them also an appointed time ; and when that is , we learn from S. Iud. 6. They are reserved in chains under darkness unto the judgment of the great day . Well therefore did S. Iames affirme , That the Devils believe and tremble ; and so do the damned souls , with an insupportable amazement fearing the revelation of that day . They know that day will come , and they know they shall finde an intolerable sentence on that day ; and they fear infinitely , and are in amazement and confusion , feeling the worme of conscience , and are in the state of Devils who fear God and hate him ; they tremble but they love him not ; and yet they die because they would not love him ; because they would not with all their powers and strengths keep his Commandments . This doctrine though of late it hath been laid aside upon the interest of the Church of Rome and for compliance with some other Schools , yet was it universally the doctrine of the Primitive Church ; as appears out of Iustin Martyr who in his dialogues with Tryphon reckons this amongst the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} errors of some men who say there shall be no resurrection of the dead ; but that as soon as good men are dead {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} their souls are taken up immediately into heaven ; and the writer of the questions ad Orthodoxos asks , [ qu. 76. q , 60. q. 75. ] whether before the resurrection there shall be a reward of works ? because to the thief Paradise was promised that day . He answers , it was fit the thief should goe to Paradise and there perceive what things should be given to the works of faith ; but there he is kept {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} untill the day of resurrection and reward . But in Paradise the soul hath an intellectual perception both of her self and of those things which were under her . Concerning which I shall not need to heap up testimonies ; this only : It is the doctrine of the Greek Church unto this day , and was the opinion of the greatest part of the Antient Church both Latine and Greek ; and by degrees was in the West eaten out by the doctrine of Purgatory and invocation of Saints ; and rejected a little above two hundred years agoe in the Councel of Florence ; and since that time it hath been more generally taught that the souls of good men enjoy the beatific vision before the resurrection ; even presently upon the dissolution . According to which new opinion it will be impossible to understand the meaning of my text , and of diverse other places of Scripture which I have now alledged and explicated ; or at all to perceive the Oeconomy and dispensation of the day of judgment ; or how it can be a day of discerning ; or how the reapers , the Angels shall bind up the wicked in bundles and throw them into the unquenchable fire ; or yet how it can be useful or necessary or prudent for Christ to give a solemn sentence upon all the world ; or how it can be that that day should be so formidable and full of terrors , when nothing can affright those that have long enjoyed the beatific presence of God ; and no thunders or earthquakes can affright them who have upon them the biggest evil in the world , I mean , the damned who according to this opinion have been in hell for many ages : and it can mean nothing but to them that are alive ; and then it is but a particular , not an universal judgment ; and after all , it can pretend to no piety , to no Scripture , to no reason ; and only can serve the ends of the Church of Rome ; who can no way better be confuted in their invocation of Saints then by this truth , that the Saints do not yet enjoy the beatific vision ; and though they are in a state of ease and comfort , yet are they not in a state of power and glory , and kingdome till the day of judgment . This also perfectly does overthrow the doctrine of Purgatory . For as the saints departed are not perfect , and therefore certainly not to be invocated not to be made our Patrons and advocates : so neither are they in such a condition as to be in torment ; and it is impossible that any wise man should believe , that the souls of good men after death should endure the sharp pains of hell , and yet at the same time believe those words of Scripture , Blessed are the dead that die in the Lord ; from henceforth ; yea saith the spirit that they may rest from their labours , and their works doe follow them . ( Rev. 24. 13. ) If they can rest in beds of fire , and sing hymns of glory in the torments of the damned ; if their labours are done when their pains are almost infinite , then these words of the spirit of God , and that doctrine of Purgatory can be reconciled ; else , never to eternal ages . But it is certain , they are words that cannot deceive us , Non tanget eos tormentum mortis : Torment in death shall never touch them . But having established the proposition and the intended sense of the text , let us a while consider , 1. That God is our God when we die , if we be his servants while we live ; and to be our God signifies very much good to us . He will rescue us from the powers of hell ; the Devil shall have no part nor portion in us ; we shall be kept in safe custody , we shall be in the hands of Christ , out of which all the powers of hell shall never snatch us , and therefore we may die with confidence , if we die with a good conscience : we have no cause of fear , if we have just grounds to hope for pardon . The Turks have a saying , that the Christians doe not believe themselves when they talk such glorious things of Heaven and the state of separation : for if they did , they would not be so afraid to die ; but they do not so well consider that Christians believe all this well enough , but they believe better then they live ; and therefore they believe and tremble , because they do not live after the rate of going to heaven : they knew that for good men glorious things are prepared ; but Tophet is prepared for evil Kings , and unjust Rulers ; for vitious men , and degenerate Christians : there is a hell for accursed souls ; and men live without fear of it so long , till their fear as soon as it begins , in an instant passes into despair and the fearful groans of the damned . It is no wonder to see men so unwilling to die ; to be impatient of the thought of death ; to be afraid to make their will , to converse with the solemn scarcrow : He that is fit to die must have long dwelt with it , must handle it on all sides , must feel whether the sting be taken out ; he must examine whether he be in Christ , that is , whether he be a new creature . And indeed I do not so much wonder that any man fears to die , as when I see a careless and a wicked person descend to his grave with as much indifferency as he goes to sleep , that is , with no other trouble then that he leaves the world ; but he does not fear to die ; and yet upon the instant of his dissolution he goes into the common receptacle of souls where nothing can be addressed to him but the consequence of what he brings along with him , and he shall presently know whether he shall be saved or damned . We have read of some men who by reading or hearing strange opinions have entred into desperate melancholy , and divers who have perfectly despaired of the Divine mercy ; who feeling such horrid convulsions in their souls , such fearful expectations of an Eternal curse that not finding themselves able to bear so intolerable a fear have hang'd or drown'd themselves ; and yet they only thought so or feared it ; and might have altered it if they would have hoped and prayed : but then let it be considered ; when the soul is stripp'd of the cloud her body , when she is entred into strange regions and converses only with spirits , and sees plainly all that is within her , when all her sins appeare in their own natural ugliness and set out by their aggravating circumstances ; then she remembers her filthy pleasures and hates them infinitely as being such things to which she then can have no appetite : when she perceives she shall perish for that which is not , for that whose remembrance is intolerable ; when she sees many new secrets which she understood not before , and hath stranger apprehensrons of the wrath of God then ever could be represented in this life ; when she hath the notices of a spirit , and an understanding pure enough to see essences and rightly to weigh all the degrees of things ; when ( possibly ) she is often affrighted with the alarums and conjectures of the day of judgement ; or if she be not , yet certainly knows , not only by faith and fear , but by a clear light and proper knowledge , that it shall certainly come , and its effects shall remain for ever , then she hath time enough to bewail her own folly and remediless infelicity ; if we could now think seriously that things must come to that pass , and place our selves by holy meditation in the circumstances of that condition , and consider what we should then think , how miserably deplore our folly , how comfortless remember our ill gotten wealth ; with how much asperity and deep sighing we should call to mind our foolish pride , our trifling swearing , our beastly drinkings , our unreasonable and brutish lusts , it could not be but we must grow wiser on a sudden , despise the world , betake our selves to a strict religion , reject all vanity of spirit , and be sober and watch unto prayer . * If any of us had but a strange dream , and should in the fears of the night but suppose our selves in Hell , and be affrighted with those circumstances of damnation which we can tell of , and use in our imperfect notices of things , it would effect strange changes upon a ductile and malleable spirit . A frequent , severe meditation can do more then a seldome and a phantastic dream ; but an active faith can do more then all the arts and contingencies of fancy or discourse . Now it is well with us , and we may yet secure it shall be well with us for ever : but with in an hour it may be otherwise with any of us all , who do not instantly take courses of security . But he that does not , would in such a change soon come to wish that he might exchange his state with the meanest , with the miserablest of all mankind ; with gallislaves and miners , with men condemned to tortures for a good conscience . Sed cum pulchra minax succidet membra securis . Quam velles spinas tunc habuisse meas . Avianus . In the day of felling timber the shrub and the bramble are better then the tallest firre or the goodliest Cedar : and a poor Saint whose soul is in the hand of Jesus , plac'd under the altar , over which our high Priest like the Cherubim over the propitiatory intercedes perpetually for the hastening of his glory , is better then the greatest Tyrant , who if he dies , is undone for ever . For in the interval there shall be rest and comfort to the one , and torment and amazement and hellish confusion to the other : and the day of judgement will come , and it shall appear to all the world , that they whose joys were not in this world , were not of all men most miserable , because their joys and their life were hid with Christ in God , and at the resurrection of the just shall be brought forth and be illustrious beyond all the beauties of the world . I have now done with my text , and been the expounder of this part of the Divine oracle : but here is another text and another Sermon yet . Ye have heard Moses and the Prophets : now hear one from the dead ; whose life and death would each of them make an excellent Sermon , if this dead man had a good interpreter : for he being dead yet speaketh , and calleth upon us to live well , and to live quickly , to watch perpetually , and to work assiduously ; for we shall descend into the same shadows of death Linquenda tellus , et domus , et placens Vxor atque harum quas colis arborum Te praeter in visas Cupressos Nulla brevem Dominum sequetur . Thou must leave thy rich land , and thy well built house , and thy pleasing wife , and of all the trees of thy Orchard or thy wood , nothing shall attend thee to thy grave , but oak for thy Coffin , and Cypress for thy funeral : It shall not then be inquired how long thou hast liv'd but how well ! None below will be concerned whither thou wert rich or poor ; but all the spirits of light and darkness shall be busie in the scrutiny of thy life ; for the good Angels would fain carry thy soul to Christ , and if they do the Devils will follow and accuse thee there ; and when thou appearest before the righteous judge , what will become of thee unless Christ be thy advocate and God be merciful and appeased , and the Angels be thy guards and a holy conscience be thy comfort . There will to every one of us come a time when we shall with great passion and great interest inquire , how have I spent my days , how have I laid out my money , how have I imployed my time , how have I served God , and how repented me of my sins : and upon our answers to these questions depends a happy or an unhappy Eternitie : and blessed is he who concerning these things takes care in time ; and of this care I may with much confidence and comfort propound to you the example of this good man whose reliques lie before you : Sir George Dalston , of Dalston in Cumberland ; a worthy man , belov'd of his Country , useful to his friends , friendly to all men , careful of his religion , and a true servant of God . He was descended of an Antient and a worthy house in Cumberland ; and he adorned his family and extraction with a more worthy comportment ; for to be of a worthy family and to bring to it no stock of our proper vertue is to be upbraided by our family ; and a worthy Father can be no honour to his Son , when it shall be said ; behold the difference ; this crab descended from a goodly apple-tree ; but he who beautifies the eschutcheon of his Ancestors by worthy atchievements , by learning or by wisdome , by valour and by great imployments , by a holy life and an useful converlation ; that man is the parent of his own fame , and a new beginner of an Antient family : for as conversation is a perpetual creation ; so is the progression of a family in a line of worthy descendants , a dayly beginning of its honour and a new stabiliment . He was bred in learning ; in which Cambridge was his tiring room , and the Court of Queen Elizabeth was his stage in which he first represented the part of a hopeful young man : but there he stayed not ; his friends not being desirous that the levities of youth should be fermented by the liberties of a rich and splendid Court , caused him to lie in the restraints and to grow ripe in the sobrieties of a Country life and a married state : In which as I am informed he behaved himself with so great worthiness , thiness , and gave such probation of his love of justice , popular regards of his Countries good , and abilities to serve them ; that for almost 40. years together his Country chose him for their Knight to serve in all the intervening parliaments : Magistratus indicatorium ; imployment shews the man ; he was a leading man in Parliaments ; prevailing there by the great reputation of his justice and integrity ; and yet he was not unpleasant and hated at Court : for he had well understood that the true interest of Courts and Parliaments were one ; and that they are like the humours of the body , if you increase one beyond its limit , that destroys all the rest and it self at last ; and when they look upon themselves as enemies and that hot and cold must fight ; the prevailing part is abated in the conflict , and the vanquish'd part is destroyed : but when they look upon themselves as varieties serving the differing aspects and necessities of the same body , they are for the allay of each others exorbitances and excesses , and by keeping their own measures they preserve the man : this the good man well understood ; for so he comported himself that he was loud in Parliaments and valued at Court : he was respected in very many Parliaments ; and was worthily regarded by the worthy Kings : which without an Orator commends a man : Gravissimi principis judicium in minoribus etiam rebus consequi pulchrum est ; said Rliny . To be approved though but in lesser matters by the judgement of a wise Prince is a great ornament to the man . For as King Theodoric in Cassiodore said , Nequen . dignus est à quopiam redargui , qui nostro judicio meretur absolvi : No man ought to reprove him whom the King commends . But I need no artifices to represent him worthy ; his arguments of probation were within in the magazines of a good heart and represented themselves by worthy actions . For , God was pleased to invest him with a marvailous sweet Nature ; which is certainly to be reckoned as one half of the grace of God : because a good nature being the reliques and remains of that ship wrack which Adam made , is the proper and immediate disposition to holiness , as the corruption of Adam was to disobedience and peevish Councels . A good nature will not upbraid the more imperfect persons , will not deride the ignorant , will not reproach the erring man : will not smite sinners on the face , will not despise the penitent . A good Nature is apt to forgive injuries , to pitty the miserable , to rescue the oppressed , to make every ones condition as tolerable as he can : and so would he . For as when good Nature is heightned by the grace of God , that which was natural becomes now spiritual ; so these actions which proceeded from an excellent nature and were pleasing and useful to men , when they derive from a new principle of grace they become pleasant in the eyes of God : then obedience to laws is duty to God ; justice is righteousness , bounty becomes graciousness , and alms is charity . And indeed this is a grace in which this good man was very remarkable , being very frequent and much in alms ; tender hearted to the poor ; open handed to relieve their needs ; the bellies of the poor did bless him , he filled them with food and gladness ; and I have heard that he was so regular , so constant , so free in this duty , that in these late unhappy wars being in a garison and neer the suffering some rude accidents , the beggars made themselves his guard and rescued him from that trouble , who had so often rescued them from hunger . He was of a meek and gentle spirit ; but not too soft ; he knew how to do good , and how to put by an injury ; but I have heard it told by them that knew his life , that being by the unavoidable trouble of a great estate ingag'd in great suits at law , he was never Plaintiffe , but always upon the defensive part ; and that he had reason on his side and justice for him , I need alledge no other testimony , but that the sentence of his Judges so declared it . But that in which I propound this good man most imitable was in his religion , for he was a great lover of the Church , a constant attender to the Sermons of the Church ; a diligent hearer of the prayers of the Church , and and an obedient son to perform the commands of the Church . He was diligent in his times and circumstances of devotion ; he would often be at Church so early that he was seen to walk long in the Churhyard before prayers ; being as ready to confess his sins at the beginning , as to receive the blessing at the end of prayers . Indeed he was so great a lover of Sermons , that though he knew how to value that which was the best , yet he was patient of that which was not so ; and if he could not learn any thing to improve his faith , yet he would finde something to exercise his patience ; and something for charity ; yet this his great love of Sermons could not tempt him to a willingness of neglecting the prayers of the Church ; of which he was a great lover to his dying day . Oves meae exaudiunt vocem meam ( says Christ ) my sheep hear my voice ; and so the Church says : my sheep hear my voice , they love my words , they pray in my forms , they observe my orders , they delight in my offices , they revere my Ministers , and obey my constitutions : and so did he ; loving to have his soul recommended to God , and his needs represented , and his sins confessed , and his pardon implored in the words of his Mother in the voice and accent of her that nurs'd him up to a spiritual life , to be a man in Christ Jesus . He was indeed a great lover and had a great regard for Gods Ministers , ever remembring the words of God , keep my rest , and reverence my Priests , he honoured the calling in all ; but he loved and revered the persons of such who were conscientious keepers of their depositum , that trust which was committed to them ; such which did not for interest quit their conscience , and did not to preserve some parts of their revenue , quit some portions of their religion , He knew that what was true in 1639. was also true in 1644. and so to 57. and shall continue true to eternal ages : and they that change their perswasions by force or interest did neither believe well nor ill upon competent and just grounds ; they are not just , though they happen on the right side . Hope of gain did by chance teach them well ; and fear of loss abuses them directly . He pitied the persecuted , and never would take part with persecutors , he prayed for his Prince and serv'd him in what he could : he loved God , and lov'd the Church ; he was a lover of his Countries liberties , and yet an observer of the laws of his King . Thus he behaved himself to all his superior relatives ; to his equals and descendants he was also just , and kinde and loving . He was an excellent friend , laying out his own interest to serve theirs ; sparing not himself that he might serve them ; as knowing society to be the advantage of mans nature ; and friendship the ornament of society , and usefulness the ornament of friendship : and in this he was known to be very worthy . He was tender and carefull of his children , and so provident and wife , so loving and obliging to his whole family , that he justly had that love and regard , that duty and observance from them , which his kindness and his care had merited . He was a provident and carefull conductor of his estate ; but farre from covetousness ; as appeared toward the evening of his life ; in which that vice does usually prevail amongst old men , who are more greedy when they have least need and , and load their sumpters so much the more , by how much neerer they are to their journeys end : but he made a demonstration of the contrary ; for he washed his hands and heart of the world , gave up his estate long before his death or sickness to be managed by his only son whom he left since , but then first made and saw him his heir ; he emptied his hands of secular imployment ; medled not with money but for the uses of the poor , for piety , for justice and religion . And now having devested himself of all objections and in his conversation with the world , quitting his affections to it , he wholly gave himself to religion and devotion : He waken'd early and would presently be entertained with reading ; when he rose , still he would be read to and hear some of the Psalms of David : and excepting only what time he took for the necessities of his life and health , all the rest he gave to prayer , reading , and meditation ; save only that he did not neglect , or rudely entertain the visits and kinde offices of his neighbours . But in this great vacation from the world ; he espied his advantages ; he knew well according to that saying of the Emperor Charles 5. oportet inter vitae negotia & diem mortis spatium aliquod intercedere ; there ought to be a valley between two such mountains , the businesses of our life and the troubles of our death ; and he stayed not till the noise of the bridegrooms coming did awaken and affright him ; but by daily prayers twice a day constantly with his family , besides the piety and devotion of his own retirements , by a monethly communion , by weekly Sermons and by the religion of every day he stood in precincts , ready with oyle in his lamp watching till his Lord should call . And indeed when he was hearing what God did speak to him of duty , he also received his summons to give his account . For he was so pertinacious an attendant to Gods holy word and the services of the Church , that though he found himself sick , he would not off , but stay till the solemnity was done ; but it pleased God at Church to give him his first arrest , and since that time I have often visited him ; and found him alwayes doing his work with the greatest evennes and indifferency of spirit as to the event of life and death that I have observed in any . He was not unwilling to live ; but if he should , he resolved to spend his life wholly in the service of God ; but yet neither was he unwilling to die ; because he then knew he should weep no more , and he should sin no more . He was very confident , but yet with great humility and great modesty , of the pardon of his sins ; he had indeed lived without scandal , but he knew he had not lived without error ; but as God had assisted him to avoid the reproach of great crimes , so he doubted not but he should finde pardon for the less : and indeed I could not but observe that he had in all the time of his sickness a very quiet conscience ; which is to me an excellent demonstration of the state of his life , and of his state of grace and pardon . For though he seemed to have a conscience tender and nice if any evil thing had touched it , yet I could not but apprehend that his peace was a just peace , the mercy of God , and the price and effect of the bloud of Jesus . He was so joyfull , so thankfull , so pleased in the Ministeries of the Church , that it gave in evidence where his soul was most delighted , what it did apprehend the quickest , where it did use to dwell , and what it did most passionately love . He discoursed much of the mercies of God to him , repeated the blessings of his life , the accidents and instruments of his trouble , he loved the cause of his trouble and pardoned them that neither loved it nor him . When he had spent great portions of his time of sickness in the service of God and in expectation of the sentence of his life or death , at last he understood the still voice of God , and that he was to goe where his soul loved to be ; he still increased his devotion ; and being admonished as his strength failed him , to supply his usual forms , and his want of strength and words , by short exercise of vertues , of faith and patience and the love of God ; he did it so willingly , so well , so readily , making his eyes , his hands , and his tongue as long as he could the interpreters of his minde , that as long as he was alive we would see what his soul was doing . He doubted not of the truth of the promises , nor of the goodness of God , nor the satisfaction of Christ , and the merits of his death , nor the fruit of his resurrection , nor the prevalency of his intercession , nor yet doubted of his own part in them , but expected his portion in the regions of blessedness with those who loved God and served him heartily and faithfully in their generations . He had so great a patience in his sickness and was so afraid lest he should sin at last ; that his piety out-did his nature , and though the body cannot feel but by the soul , yet his soul seemed so little concerned in the passions of the body , that I neither observed , nor heard of him that he in all his sickness so much as complained with any semblance of impatience . He so continued to pray , so delighted in hearing Psalms sung , which I wish were made as fit to sing by their numbers , as they are by their weight , that so very much of his time was spent in them , that it was very likely when his Lord came , he would finde him so doing , and he did so ; for in the midst of prayers he went away , and got to Heaven as soon as they ; and saw them ( as we hope ) presented to the throne of grace ; he went along with them himself , and was his own messenger to heaven ; where although he possibly might prevent his last prayers , yet he would not prevent Gods early mercy ; which as we humbly hope , gave him pardon for his sins , ease of his pain , joy after his sorrow , certainty for his fears , heaven for earth , innocence and impeccability instead of his infirmity . Ergo Quintilium perpetuus sopor Urget cui pudor & justitiae soror , Incorrupta fides , Nudaque veritas , Quando ullum inveniet parem ? Faith and justice , modesty and pure righteousness , made him equal to the worthiest examples he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a good man , loving and humble , meek and patient , he would be sure to be the last in contention , and the first at a peace ; he would injure no man , but yet if any man was displeased with him , he would speak first and offer words of kindness ; If any did dispute concerning priority , he knew how to get it even by yeelding and compliance ; walking profitably with his neighbours and humbly with his God , and having lived a life of piety , he died in a full age , an honourable old age , in the midst of his friends , and in the midst of prayer . And although the events of the other world are hidden to us below that we might live in faith , and walke in hope and die in charity , yet we have great reason to bless God for his mercies to this our Brother , and endeavour to comport our selves with a strict religion , and a severe repentance , with an exemplar patience & an exemplar piety , with the structures of a holy life , and the solemnities of a religious death , that we also may , as our consident and humble hope is this our Brother doth by the conduct of Angels pass into the hands and bosome of Jesus , there to expect the most mercifull sentence of the right hand , Come ye blessed Children of my Father , receive the Kingdome prepared for you from the beginning of the world . Amen Lord Jesus , Amen . Grant this Eternal God for Iesus Christ his sake ; to whom with thee O Father , and the Holy Spirit , be all glory and honour , service and dominion , love and obedience , be confessed due , and ever paid by all Angels , and all men , and all the creatures this day , henceforth and for evermore . Amen . FINIS . 
A64132	----	A sermon preached in Christs-Church, Dublin, July 16, 1663, at the funeral of the most Reverend Father in God John, late Lord Archbishop of Armagh and primate of all Ireland with a succint narrative of his whole life / by the Right Reverend Father in God Jeremy, Lord Bishop of Down and Connor. Taylor, Jeremy, 1613-1667. 1663 Approx. 86 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A64132 Wing T396 ESTC R11878 13574860 ocm 13574860 100417 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64132) Transcribed from: (Early English Books Online ; image set 100417) Images scanned from microfilm: (Early English books, 1641-1700 ; 804:7) A sermon preached in Christs-Church, Dublin, July 16, 1663, at the funeral of the most Reverend Father in God John, late Lord Archbishop of Armagh and primate of all Ireland with a succint narrative of his whole life / by the Right Reverend Father in God Jeremy, Lord Bishop of Down and Connor. Taylor, Jeremy, 1613-1667. The third edition enlarged. [3], 66 p. Printed by J.G. for Richard Royston ..., London : 1663. Caption title: A sermon preached at the funeral of the Lord Primate. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bramhall, John, 1594-1663 -- Sermons. Church of England -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-11 Aptara Keyed and coded from ProQuest page images 2002-02 TCP Staff (Oxford) Sampled and proofread 2002-02 TCP Staff (Oxford) Text and markup reviewed and edited 2002-03 pfs Batch review (QC) and XML conversion Imprimatur , Sept. 21.1663 . M. FRANCK , S.T.D. R sso . in X te . P. ac D no. D. GILB . Archiep. Cant. à Sacris Dom. A SERMON Preached in Christs-Church Dublin , Iuly 16. 1663. AT THE FUNERAL Of the most Reverend Father in God , IOHN , Late Lord Archbishop of Armagh , and Primate of all Ireland : WITH A succinct Narrative of his whole Life . The third Edition , enlarged . By the Right Reverend Father in God , JEREMY , Lord Bishop of Down and Connor . LONDON : Printed by I. G. for Richard Royston , Bookseller to the Kings most Excellent Majesty , 1663. 1 Cor. 15. 23. But every Man in his own order : Christ the first fruits ; afterward they that are Christ's at his coming . THe Condition of Man in this world is so limited and depressed , so relative and imperfect , that the best things he does he does weakly , and the best things he hath are imperfections in their very constitution . I need not tell how little it is that we know ; the greatest indication of this is , That we can never tell how many things we know not : and we may soon span our own Knowledge , but our Ignorance we can never fathom . Our very Will , in which Mankind pretends to be most noble and imperial , is a direct state of imperfection ; and our very liberty of Chusing good and evil is permitted to us , not to make us proud , but to make us humble ; for it supposes weakness of Reason and weakness of Love. For if we understood all the degrees of Amability in the Service of God , or if we had such love to God as he deserves , and so perfect a conviction as were fit for his Services , we could no more Deliberate : For Liberty of Will is like the motion of a Magnetick Needle toward the North , full of trembling and uncertainty till it were fixed in the beloved Point ; it wavers as long as it is free , and is at rest when it can chuse no more . And truly what is the hope of Man ? It is indeed the resurrection of the Soul in this world from sorrow and her saddest pressures , and like the Twilight to the Day , and the Harbinger of joy ; but still it is but a conjugation of Infirmities , and proclaims our present calamity , onely because it is uneasie here , it thrusts us forwards toward the light and glories of the Resurrection . For as a Worm creeping with her belly on the ground , with her portion and share of Adam's curse , lifts up its head to partake a little of the blessings of the air , and opens the junctures of her imperfect body , and curles her little rings into knots and combinations , drawing up her tail to a neighbourhood of the heads pleasure and motion ; but still it must return to abide the fate of its own nature , and dwell and sleep upon the dust : So are the hopes of a mortal Man ; he opens his eyes and looks upon fine things at distance , and shuts them again with weakness , because they are too glorious to behold ; and the Man rejoyces because he hopes fine things are staying for him ; but his heart akes , because he knows there are a thousand wayes to fail and miss of those glories ; & though he hopes , yet he enjoys not ; he longs , but he possesses not , and must be content with his portion of dust ; and being a worm and no Man must lie down in this portion , before he can receive the end of his hopes , the Salvation of his Soul in the resurrection of the dead . For as Death is the end of our lives , so is the Resurrection the end of our hopes ; and as we die daily , so we daily hope : but Death , which is the end of our life , is the enlargement of our Spirits from hope to certainty , from uncertain fears to certain expectations , from the death of the body to the life of the soul ; that is , to partake of the light and life of Christ , to rise to life as he did ; for his Resurrection is the beginning of ours : He died for us alone , not for himself ; but he rose again for himself and us too . So that if he did rise , so shall we ; the Resurrection shall be universal ; good and bad ; all shall rise , but not altogether . First Christ , then we that are Christs ; and yet there is a third Resurrection , though not spoken of here ; but thus it shall be . The dead in Christ shall rise first ; that is , next to Christ ; and after them the wicked shall rise to condemnation . So that you see here is the summe of affairs treated of in my Text : Not whether it be lawful to eat a Tortoise or a Mushrome , or to tread with the foot bare upon the ground within the Octaves of Easter . It is not here inquired whether Angels be material or immaterial ; or whether the dwellings of dead Infants be within the Air or in the regions of the Earth ; the inquiry here is whether we are to be Christians or no ? whether we are to live good lives or no ? or whether it be permitted to us to live with Lust or Covetousness acted with all the daughters of rapine and ambition ? whether there be any such thing as sin , any judicatory for Consciences , any rewards of Piety , any difference of Good and Bad , any rewards after this life ? This is the design of these words by proper interpretation : for if Men shall die like Dogs and sheep , they will certainly live like Wolves and Foxes : but he that believes the Article of the Resurrection , hath entertained the greatest Demonstration in the world , That nothing can make us happy but the Knowledge of God , and Conformity to the life and death of the holy Jesus . Here therefore are the great Hinges of all Religion : 1. Christ is already risen from the dead . 2. We also shall rise in Gods time and our order . Christ is the first fruits . But there shall be a full harvest of the Resurrection , and all shall rise . My Text speaks onely of the Resurrection of the just , of them that belong to Christ ; explicitely I say of these ; and therefore directly of Resurrection to life eternal . But because he also sayes there shall be an order for every man ; and yet every man does not belong to Christ ; therefore indirectly also he implies the more universal Resurrection unto judgment . But this shall be the last thing that shall be done ; for , according to the Proverb of the Jews , Michael flies but with one wing , and Gabriel with two ; God is quick in sending Angels of peace , and they flye apace ; but the messengers of wrath come slowly : God is more hasty to glorifie his servants then to condemn the wicked . And therefore in the story of Dives and Lazarus we find that the beggar died first ; the good man Lazarus was first taken away from his misery to his comfort , and afterwards the rich man died : and as the good many times die first , so all of them rise first , as if it were a matter of haste : And as the mothers breasts swell and shoot and long to give food to her babe ; so Gods bowels did yearn over his banish'd children , and he longs to cause them to eat and drink in his Kingdom . And at last the wicked shall rise unto condemnation , for that must be done too ; every man in his own order : first Christ , then Christs servants , and at last Christs enemies . The first of these is the great ground of our faith , the second is the consummation of all our hopes : the first is the foundation of God that stands sure , the second is that superstructure that shall never perish : by the first we believe in God unto righteousness , by the second we live in God unto salvation : But the third , for that also is true & must be consider'd , is the great affrightment of all them that live ungodly . But in the whole Christs Resurrection and ours is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Christian ; that as Jesus Christ is the same yesterday and to day , and the same for ever ; so may we in Christ , become in the morrow of the Resurrection the same or better then yesterday in our natural life ; the same body and the same soul tied together in the same essential union , with this onely difference , that not Nature but Grace and Glory with an Hermetick seal give us a new signature , whereby we shall no more be changed , but like unto Christ our head we shall become the same for ever . Of these I shall discourse in order . 1. That Christ , who is the first fruits , is the first in this order : he is already risen from the dead . 2. We shall all take our turns , we shall all die , and as sure as death we shall all rise again . And 3. This very order is effective of the thing it self . That Christ is first risen , is the demonstration and certainty of ours , for because there is an order in this oeconomy , the first in the kind is the measure of the rest . If Christ be the first fruits , we are the whole vintage , and we shall all die in the order of Nature , and shall rise again in the order of Christ : They that are Christ's , and are found so at his coming , shall partake of his resurrection . But Christ first , then they that are Christ's : that 's the order . 1. Christ is the first fruits ; he is already risen from the dead . For he alone could not be held by death . Free among the dead . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Death was Sins eldest daughter , and the Grave-clothes were her first mantle ; but Christ was conquerour over both , and came to take that away , and to disarm this . This was a glory fit for the head of mankind , but it was too great and too good to be easily believ'd by incredulous and weak-hearted Man. It was at first doubted of by all that were concerned ; but they that saw it had no reason to doubt any longer . But what 's that to us who saw it not ? Yes , very much . Valde dubitatum est ab illis , ne dubitaretur à nobis , saith S. Augustine . They doubted very much , that by their confirmation we might be established and doubt no more . Mary Magdalene saw him first , and she ran with joy and said she had seen the Lord , and that he was risen from the dead ; but they believed her not . After that divers women together saw him , and they told it , but had no thanks for their pains , and obtain'd no credit among the Disciples . The two Disciples that went to Emaus saw him , talk'd with him , eat with him , and they ran and told it : they told true , but no body believ'd them . Then S. Peter saw him , but he was not yet got into the Chair of the Catholick Church , they did not think him infallible , and so they believ'd him not at all . Five times in one day he appear'd ; for after all this he appear'd to the Eleven ; they were indeed transported with joy and wonder , but they would scarce believe their own eyes , and though they saw him they doubted . Well , all this was not enough ; he was seen also of Iames , and suffered Thomas to thrust his hand into his side , and appeared to S. Paul , and was seen by five hundred brethren at once . So that there is no capacity of mankind , no time , no place , but had an ocular demonstration of his Resurrection . He appeared to Men and Women , to the Clergy and the Laity , to sinners of both sexes ; to weak men and to criminals , to doubters and deniers , at home and abroad , in publick and in private , in their houses and their journeys , unexpected and by appointment , betimes in the morning and late at night , to them in conjunction and to them in dispersion , when they did look for him and when they did not ; he appeared upon earth to many , and to S. Paul and S. Stephen from heaven . So that we can require no greater testimony then all these are able to give us , and they saw for themselves and for us too , that the Faith and certainty of the Resurrection of Iesus might be conveyed to all that shall die and follow Christ in their own order . Now this being matter of fact , cannot be suppos'd infinite , but limited to time and place , and therefore to be prov'd by them who at that time were upon the place ; good men and true , simple and yet losers by the bargain , many and united , confident and constant , preaching it all their life , and stoutly maintaining it at their death . Men that would not deceive others , and Men that could not be deceiv'd themselves in a matter so notorious and so prov'd , and so seen : and if this be not sufficient credibility in a matter of Fact as this was , then we can have no story credibly transmitted to us , no Records kept , no Acts of Courts , no narratives of the dayes of old , no traditions of our Fathers , no memorials of them in the third generation . Nay , if from these we have not sufficient causes and arguments of Faith , how shall we be able to know the will of Heaven upon Earth ? unless God do not only tell it once , but alwayes , and not only alwayes to some Men , but alwayes to all Men : for if some Men must believe others , they can never do it in any thing more reasonably than in this ; and if we may not trust them in this , then without a perpetual miracle , no Man could have Faith : for Faith could never come by hearing ; by nothing but by seeing . But if there be any use of History , any Faith in Men , any honesty in manners , any truth in humane entercourse ; if there be any use of Apostles or Teachers , of Embassadors , or Letters , of ears or hearing ; if there be any such thing as the Grace of Faith , that is less than demonstration or intuition , then we may be as sure that Christ the first Fruits is already risen , as all these credibilities can make us . But let us take heed ; as God hates a lie , so he hates incredulity ; an obstinate , a foolish and pertinacious understanding . What we do every minute of our lives in matters of title and great concernment , if we refuse to do it in Religion , which yet is to be conducted as all humane affairs are , by humane instruments and arguments of perswasion proper to the nature of the thing , it is an obstinacy as cross to humane reason , as it is to Divine Faith. But this Article was so clearly prov'd , that presently it came to pass that Men were no longer asham'd of the Cross , but it was worn upon breasts , printed in the air , drawn upon foreheads , carried upon Banners , put upon crowns Imperial , presently it came to pass that the Religion of the despised Jesus did infinitely prevail : a Religion that taught Men to be meek and humble , apt to receive injuries , but unapt to do any ; a Religion that gave countenance to the poor and pitiful , in a time when riches were ador'd , and ambition and pleasure had possessed the heart of all Mankind ; a Religion that would change the face of things , and the hearts of Men , and break vile habits into gentleness and counsel ; that such a Religion , in such a time by the Sermons and Conduct of Fishermen , Men of mean breeding and illiberal Arts , should so speedily triumph over the Philosophy of the World , and the arguments of the subtil , and the Sermons of the Eloquent ; the Power of Princes and the Interests of States , the inclinations of Nature , and the blindness of zeal , the force of custom , and the sollicitation of passions , the pleasures of sin and the busie Arts of the Devil ; that is , against Wit and Power , Superstition and Wilfulness , Fame and Money , Nature and Empire , which are all the causes in this World that can make a thing impossible ; this , this is to be ascrib'd to the power of God , and is the great demonstration of the Resurrection of Jesus . Every thing was an Argument for it , and improv'd it ; no Objection could hinder it , no Enemies destroy it ; whatsoever was for them , it made the Religion to increase ; whatsoever was against them , made it to increase ; Sun-shine and Storms , Fair Weather or Foul , it was all one as to the event of things : for they were instruments in the hands of God , who could make what himself should chuse to be the product of any cause ; So that if the Christians had peace , they went abroad and brought in Converts ; if they had no peace , but persecution ; the Converts came in to them . In prosperity they allur'd and intic'd the World by the beauty of holiness ; in affliction and trouble they amaz'd all men with the splendour of their Innocence , and the glories of their patience ; and quickly it was that the World became Disciple to the glorious Nazarene , and men could no longer doubt of the Resurrection of Jesus , when it became so demonstrated by the certainty of them that saw it , and the courage of them that died for it , and the multitude of them that believ'd it ; who by their Sermons , and their Actions , by their publick Offices and Discourses , by Festivals and Eucharists , by Arguments of Experience and Sense , by Reason and Religion , by perswading rational Men , and establishing believing Christians , by their living in the obedience of Jesus , and dying for the testimony of Jesus , have greatly advanc'd his Kingdom , and his Power , and his Glory , into which he entred after his Resurrection from the dead . For he is the first fruits ; and if we hope to rise through him , we must confess that himself is first risen from the dead . That 's the first particular . 2. There is an order for us also . We also shall rise again . Combustúsque senex tumulo procedit adultus , Consumens dat membra rogus ; — The ashes of old Camillus shall stand up spritely from his Urne ; and the Funeral fires shall produce a new warmth to the dead bones of all those who died under the arms of all the Enemies of the Roman greatness . This is a less wonder than the former : for admonetur omnis aetas jam fieri posse quod aliquando factum est . If it was done once , it may be done again ; for since it could never have been done , but by a power that is infinite , that infinite must also be eternal and indeficient . By the same Almighty power which restor'd life to the dead body of our living Lord , we may all be restor'd to a new life in the Resurrection of the dead . When Man was not , what power , what causes made him to be ? whatsoever it was , it did then as great a work as to raise his body to the same being again ; and because we know not the method of Natures secret changes , and how we can be fashioned beneath in secreto terrae , and cannot handle and discern the possibilities and seminal powers in the ashes of dissolved bones , must our ignorance in Philosophy be put in balance against the Articles of Religion , the hopes of Mankind , the Faith of Nations and the truth of God ? and are our Opinions of the power of God so low , that our understanding must be his measure ; and he shall be confessed to do nothing , unless it be made plain in our Philosophy ? Certainly we have a low Opinion of God unless we believe he can do more things then we can understand . But let us hear S. Paul's demonstration : If the Corn dies and lives again ; if it layes its body down , suffers alteration , dissolution and death , but at the spring rises again in the verdure of a leaf , in the fulness of the ear , in the kidneys of wheat ; if it proceeds from little to great , from nakedness to ornament , from emptiness to plenty , from unity to multitude , from death to life : be a Sadducee no more , shame not thy understanding , and reproch not the weakness of thy Faith , by thinking that Corn can be restor'd to life and Man cannot ; especially since in every creature the obediential capacity is infinite , and cannot admit degrees ; for every Creature can be any thing under the power of God , which cannot be less than infinite . But we find no obscure foot-steps of this mystery even amongst the Heathens . Pliny reports that Appion the Grammarian by the use of the plant Osiris call'd Homer from his grave ; and in Valerius Maximus we find that AElius Tubero return'd to life when he was seated in his Funeral pile ; and in Plutarch , that Soleus after three dayes burial did live , and in Valerius that AEris Pamphilius did so after ten dayes . And it was so commonly believ'd , that Glaucus who was choked in a vessel of honey did rise again , that it grew to a Proverb ; Glaucus poto melle resurrexit ; Glaucus having tasted honey , died and liv'd again . I pretend not to believe these stories true ; but from these instances it may be concluded that they believ'd it possible that there should be a Resurrection from the dead ; and natural reason , and their Philosophy did not wholly destroy their hopes and expectation to have a portion in this Article . For God knowing that the great hopes of Man , that the biggest endearment of Religion , the sanction of private Justice , the band of Piety and holy Courage , does wholly derive from the Article of the Resurrection , was pleased not onely to make it credible , but easie and familiar to us ; and we so converse every night with the Image of death , that every morning we find an argument of the Resurrection . Sleep and Death have but one mother , and they have one name in common . Soles occidere & redire possunt , Nobis cum semel occidit lux brevis , Nox est perpetua una dormienda . Catul. Charnel-houses are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cemeteries or sleeping-places , and they that die are fallen asleep , and the Resurrection is but an awakening and standing up from sleep : but in sleep our Senses are as fast bound by Nature ; as our Joynts are by the grave-clothes ; and unless an Angel of God awaken us every morning , we must confess our selves as unable to converse with Men , as we now are afraid to die and to converse with Spirits . But however Death it self is no more ; it is but darkness and a shadow , a rest and a forgetfulness . What is there more in death ? what is there less in sleep ? For do we not see by experience that nothing of equal loudness does awaken us sooner then a Mans voice , especially if he be call'd by name ? and thus also it shall be in the Resurrection . We shall be awakened by the voice of a Man , and he that call'd Lazarus by name from his grave , shall also call us : for although S. Paul affirms , that the trumpet shall sound , and there shall be the voice of an Archangel ; yet this is not a word of Nature , but of Office and Ministry : Christ himself is that Archangel , and he shall descend with a mighty shout , ( saith the Apostle ) and all that are in the grave shall hear his voice , saith S. John : So that we shall be awakened by the voice of a Man , because we are onely fallen asleep by the decree of God ; and when the Cock and the Lark call us up to prayer and labour , the first thing we see is an argument of our Resurrection from the dead . And when we consider what the Greek Church reports , That amongst them the bodies of those that die Excommunicate will not return to dust till the Censure be taken off ; we may with a little faith and reason believe , that the same power that keeps them from their natural Dissolution , can recall them to life and union . I will not now insist upon the story of the Rising Bones seen every year in Egypt , nor the pretences of the Chymists , that they from the ashes of Flowers can re-produce from the same materials the same beauties in colour and figure ; for he that proves a certain Truth from an uncertain Argument , is like him that wears a Wooden leg when he hath two sound legs already ; it hinders his going , but helps him not : The Truth of God stands not in need of such supporters , Nature alone is a sufficient preacher : Quae nunc herba fuit , lignum jacet , herba futura , Aeriae nudantur aves cum penna vetusta , Et nova subvestit reparatas pluma volucres . Night and Day , the Sun returning to the same point of East , every change of Species in the same matter , Generation and Corruption , the Eagle renewing her youth and the Snake her skin , the Silk-worm and the Swallows the care of posterity and the care of an immortal name , Winter and Summer , the Fall and Spring , the Old Testament and the New , the words of Job , and the Visions of the Prophets , the prayer of Ezekiel for the resurrection of the men of Ephraim , and the return of Jonas from the Whales belly , the histories of the Jews and the Narratives of Christians , the Faith of Believers and the Philosophy of the reasonable ; all joyn in the verification of this Mystery . And amongst these heaps it is not of the least consideration that there was never any good man , who having been taught this Article , but if he serv'd God , he also relied upon this . If he believ'd God , he believ'd this ; and therefore S. Paul sayes that they who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they who had no hope ( meaning of the Resurrection ) were also Atheists , and without God in the world . And it is remarkable what S. Augustine observes , That when the World saw the righteous Abel destroyed , and that the murderer out-liv'd his crime , and built up a numerous family , and grew mighty upon Earth , they neglected the Service of God upon that account , till God in pity of their prejudice and foolish arguings took Enoch up to heaven to recover them from their impieties , by shewing them that their bodies and souls should be rewarded for ever in an eternal union . But Christ the first fruits is gone before , and himself did promise that when himself was lifted up he would draw all men after him . Every man in his own order ; first Christ , then they that are Christ's at his coming . And so I have done with the second Particular , not Christ onely , but we also shall rise in Gods time and our order . But concerning this order I must speak a word or two , not only for the fuller handling the Text , but because it will be matter of application of what hath been already spoken of the Article of the Resurrection . 3. First Christ and then we . And we therefore because Christ is already risen . But you must remember , that the Resurrection and Exaltation of Christ was the reward of his perfect obedience and purest holiness ; and he calling us to an imitation of the same obedience , and the same perfect holiness , prepares a way for us to the same Resurrection . If we by holiness become the Sons of God as Christ was , we shall also as he was become the Sons of God in the Resurrection : But upon no other terms . So said our blessed Lord himself : Ye which have followed me in the regeneration , when the Son of Man shall sit on the throne of his glory , ye also shall sit upon thrones judging the tribes of Israel . For as it was with Christ the first fruits , so it shall be with all Christians in their own order : as with the Head , so it shall be with the Members . He was the Son of God by love and obedience , and then became the Son of God by Resurrection from the dead to life Eternal , and so shall we ; but we cannot be so in any other way . To them that are Christ's , and to none else shall this be given . For we must know that God hath sent Christ into the World to be a great example and demonstration of the Oeconomy and Dispensation of Eternal life . As God brought Christ to glory , so he will bring us , but by no other method . He first obeyed the will of God , and patiently suffered the will of God ; he died , and rose again , and entered into glory ; and so must we . Thus Christ is made Via , Veritas , & Vita , the Way , the Truth , and the Life ; that is , the true way to Eternal life : He first trode this Wine-press , and we must insist in the same steps , or we shall never partake of this blessed Resurrection . He was made the Son of God in a most glorious manner , and we by him , by his merit , and by his grace , and by his example : but other then this there is no way of Salvation for us . That 's the first and great effect of this glorious order . 4. But there is one thing more in it yet , Every Man in his own order . First Christ , and then Christ's . But what shall become of them that are not Christ's ? why there is an order for them too . First , they that are Christ's ; and then they that are not his . * Blessed and holy is he that hath his part in the first resurrection . There is a first and a second Resurrection even after this life . The dead in Christ shall rise first . Now blessed are they that have their portion here ; for upon these the second death shall have no power . As for the recalling the wicked from their graves , it is no otherwise in the sense of the Spirit to be called a Resurrection , then taking a Criminal from the Prison to the Bar is a giving of liberty . When poor Attilius Aviola had been seized on by an Apoplexy , his friends supposing him dead carried him to his Funeral pile ; but when the fire began to approch , and the heat to warm the body , he reviv'd , and seeing himself incircled with Funeral flames , call'd out aloud to his friends to rescue , not the dead , but the living Aviola from that horrid burning . But it could not be . He onely was restor'd from his sickness to fall into death , and from his dull disease to a sharp and intolerable torment . Just so shall the wicked live again ; they shall receive their souls , that they may be a portion for Devils ; they shall receive their bodies , that they may feel the everlasting burning ; they shall see Christ , that they may look on him whom they have pierced ; and they shall hear the voice of God passing upon them the intolerable sentence ; they shall come from their graves , that they may go into hell ; and live again , that they may die for ever . So have we seen a poor condemned Criminal , the weight of whose sorrows sitting heavily upon his soul hath benummed him into a deep sleep , till he hath forgotten his grones , and laid aside his deep sighings ; but on a sudden comes the messenger of death , and unbinds the Poppy garland , scatters the heavy cloud that incircled his miserable head , and makes him return to acts of life , that he may quickly descend into death and be no more . So is every sinner that lies down in shame , and makes his grave with the wicked ; he shall indeed rise again , and be called upon by the voice of the Archangel , but then he shall descend into sorrows greater then the reason and the patience of a man , weeping and shrieking louder then the grones of the miserable children in the Valley of Hinnon . These indeed are sad stories , but true as the voice of God and the Sermons of the holy Jesus . They are Gods words and Gods decrees ; and I wish that all who profess the belief of these , would consider sadly what they mean. If ye believe the Article of the Resurrection , then you know that in your body you shall receive what you did in the body , whether it be good or bad . It matters not now very much whether our bodies be beauteous or deformed ; for if we glorifie God in our bodies , God shall make our bodies glorious . It matters not much whether we live in ease and pleasure , or eat nothing but bitter herbs : the body that lies in dust and ashes , that goes stooping and feeble , that lodges at the foot of the Cross and dwells in discipline , shall be feasted at the eternal supper of the Lamb. And ever remember this , that beastly pleasures , and lying lips , and a deceitful tongue , and a heart that sendeth forth proud things , are no good dispositions to a blessed Resurrection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is not good that in the body we live a life of Dissolution , for that 's no good harmony with that purpose of glory which God designs the body . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said Phocyllides ; for we hope that from our beds of darkness we shall rise into Regions of light , and shall become like unto God. They shall partake of a Resurrection to life and what this can infer is very obvious . For i● it be so hard to believe a Resurrection from one death , let us not be dead in trespasses and sins , for a Resurrection from two deaths will be harder to be believ'd , and harder to be effected . But if any of you have lost the life of Grace , and so forfeited all your title to a life of Glory , betake your selves to an early and an entire piety , that when by this first Resurrection you have made this way plain before your face , you may with confidence expect a happy Resurrection from your graves . For if it be possible that the spirit , when it is dead in sin , can arise to a life of righteousness ; much more it is easie to suppose that the body after death is capable of being restor'd again . And this is a consequent of S. Pauls argument , If when ye were enemies ye were reconciled by his death , much more being reconciled we shall be saved by his life ; plainly declaring that it is a harder and more wonderful thing for a wicked man to become the friend of God , then for one that is so , to be carried up to heaven and partake of his glory . The first Resurrection is certainly the greater miracle : But he that hath risen once , may rise again ; and this is as sure as that he that dies once , may die again , and die for ever . But he who partakes of the death of Christ by Mortification , and of his Resurrection by holiness of life and a holy Faith , shall , according to the expression of the Prophet Isaiah , Enter into his chamber of death ; when Nature and Gods decree shall shut the doors upon him , and there he shall be hidden for a little moment : But then shall they that dwell in dust awake and sing , with Christs dead body shall they arise : all shall rise , but every man in his own order ; Christ the first fruits , then they that are Christs at his coming . Amen . I have now done with my Meditation of the Resurrection ; but we have a new and a sadder subject to consider : It is glorious and brave when a Christian contemplates those glories which stand at the foot of the Account of all God's Servants ; but when we consider , that before all or any thing of this happens every Christian must ●wice exuere hominem , put off the Old man , and then lie down in dust and the dishonours of the Grave , it is Vinum Myrrhatum , there is Myrrhe put into our Wine ; it is wholsom , but it will allay all our pleasures of that glorious expectation . But no man can escape it . After that the Great Cyrus had rul'd long in a mighty Empire ; yet there came a Message from Heaven , not so sad it may be , yet as decretory as the Hand-writing on the wall that arrested his Successor Darius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prepare thy self , O Cyrus , and then go unto the Gods ; he laid aside his Tiar and his beauteous Diadem , and cover'd his face with a cloth , and in a single Linen laid his honour'd head in a poor humble Grave ; and none of us all can avoid this sentence . For if Wit and Learning , great Fame and great Experience , if wise Notices of things , and an honourable Fortune , if Courage and Skill , if Prelacy and an honourable Age , if any thing that could give Greatness and Immunity to a wise and prudent man , could have been put in bar against a sad day , and have gone for good plea , this sad Scene of Sorrows had not been the entertainment of this Assembly . But tell me , where are those great Masters , who while they liv'd flourish'd in their studies ? Iam eorum praebendas alii possident , & nescio utrum de iis cogitant ; Other men have got their Prebends and their Dignities , and who knows whether ever they remember them or no ? While they liv'd they seem'd nothing , when they are dead , every man for a while speaks of them what they please , and afterwards they are as if they had not been . But the piety of the Christian Church hath made some little provision towards an artificial Immortality for brave and worthy persons ; and the Friendships , which our dead contracted while they were alive , require us to continue a fair memory as long as we can ; but they expire in monethly minds , or at most in a saint and declining Anniversary ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And we have great reason so to do in this present sad accident of the death of our late most Reverend Primate , whose death the Church of Ireland hath very great reason to deplore ; and we have great obligation to remember his very many worthy Deeds done for this poor afflicted and despised Church . S. Paul made an excellent Funeral Oration , as it were instituting a Feast of All Saints , Who all died having obtained a good report ; and that excellent Preacher in the 11. chap. of the Hebrews made a Sermon of their Commemoration . For since good men , while they are alive , have their conversation in Heaven ; when they are in Heaven 't is also fit that they should in their good names live upon Earth . And as their great Examples are an excellent Sermon to the living , and the praising them when Envy and Flattery can have no Interest to interpose , as it is the best and most vigorous Sermon and Incentive to great things ; so to conceal what good God hath wrought by them , is great unthankfulness to God and to good men . When Dorcas died the Apostle came to see the dead Corps , and the friends of the deceased expressed their grief and their love by shewing the Coats that she , whilest she lived , wrought with her own hands . She was a good Needle-woman and a good Huswife , and did good to Mankind in her little way , and that it self ought not to be forgotten , and the Apostle himself was not displeased with their little Sermons , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the women made upon that sad interview . But if we may have the same liberty to record the worthy things of this our most venerable Father and Brother , and if there remains no more of that Envy which usually obscures the splendour of living Hero's , if you can with your charitable though weeping eyes behold the great gifts of God with which he adorned this great Prelate , and not object the failings of Humanity to the participation of the Graces of the Spirit , or think that Gods gifts are the lesse because they are born in Earthen Vessels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all men bear Mortality about them , and the Cabinet is not beauteous as the Diamond that shines within its bosom ; then we may without interruption pay this duty to Piety , and Friendship , and Thankfulness , and deplore our sad loss by telling a true and sad story of this great man , whom God hath lately taken from our eyes . He was bred in Cambridge in Sidney-college under Mr. Hulet , a grave and a worthy man , and he shewed himself not onely a fruitful Plant by his great progress in his Studies , but made him another return of gratitude , taking care to provide a good Imployment for him in Ireland , where he then began to be greatly interested . It was spoken as an honour to Augustus Caesar , that he gave his Tutor an honourable Funeral ; and Marcus Antoninus erected a Statue unto his ; and Gratian the Emperour made his Master Ausonius to be Consul : And our worthy Primate , knowing the Obligation which they pass upon us , who do Obstetricari gravidae animae , help the parturient Soul to bring forth fruits according to its seminal powers , was careful not onely to reward the industry of such persons so useful to the Church in the cultivating infantes palmarum , young Plants , whose joynts are to be stretch'd and made streight ; but to demonstrate that his Scholar knew how to value Learning , when he knew so well how to reward the Teacher . Having pass'd the course of his studies in the University , and done his Exercise with that Applause which is usually the reward of pregnant Wits and hard study , he was remov'd into York-shire ; where first in the City of York he was an assiduous Preacher , but by the disposition of the Divine Providence he happened to be engaged at North-Alerton in Disputation with three pragmatical Romish Priests of the Jesuits Order , whom he so much worsted in the Conference , and so shamefully disadvantaged by the evidence of Truth , represented wisely and learnedly , that the famous Primate of York , Archbishop Matthews , a learned and an excellent Prelate , and a most worthy Preacher , hearing of that Triumph , sent for him and made him his Chaplain ; in whose service he continued till the death of the Primate , but in that time had given so much testimony of his great Dexterity in the Conduct of Ecclesiastical and Civil Affairs , that he grew dear to his Master . In that Imployment he was made Prebendary of York , and then of Rippon ; the Dean of which Church having made him his Sub-Dean , he managed the affairs of that Church so well , that he soon acquir'd a greater fame , and entered into the possession of many hearts , and admiration to those many more that knew him . There and at his Parsonage he continued long to do the duty of a learned and good Preacher , and by his Wisdom , Eloquence and Deportment , so gain'd the affections of the Nobility , Gentry and Commons of that Countrey , that as at his return thither upon the blessed Restauration of His most Sacred Majesty he knew himself oblig'd enough , and was so kind as to give them a Visit ; so they by their coming in great numbers to meet him , their joyful Reception of him , their great Caressing of him when he was there , their forward hopes to enjoy him as their Bishop , their trouble at his Departure , their unwillingness to let him go away , gave signal testimonies that they were wise and kind enough to understand and value his great worth . But while he lived there he was like a Diamond in the dust , ( or Lucius Quinctius at the plough ) his low Fortune covered a most valuable person , till he became observ'd by Sir Thomas Wentworth Lord President of York , whom we all knew for his great Excellencies , and his great but glorious Misfortunes . This rare person espied the great abilities of Doctor Bramhall , and made him his Chaplain , and brought him into Ireland as one whom he believ'd would prove the most fit instrument to serve in that design , which for two years before his arrival here he had greatly meditated and resolved , the Reformation of Religion and the Reparation of the broken Fortunes of the Church : The Complaints were many , the Abuses great , the Causes of the Church vastly numerous , but as fast as they were brought in , so fast they were by the Lord Deputy referred back to Dr. Bramhall , who by his indefatigable Pains , great Sagacity , perpetual Watchfulness , daily and hourly Consultations , reduc'd things to a more tolerable condition then they had been left in by the Schismatical principles of some , and the unjust Prepossessions of others , form any years before . For at the Reformation the Popish Bishops and Priests seemed to conform , and did so , that keeping their Bishopricks they might enrich their Kindred and dilapidate the Revenues of the Church ; which by pretended Offices , false Informations , Fee-farms at contemptible Rents , and ungodly Alienations , were made low as Poverty it self , and unfit to minister to the needs of them that serv'd the Altar , or the noblest purposes of Religion . For Hospitality decayed , and the Bishops were easie to be oppressed by those that would ; and they complained , but for a long time had no helper , till God raised up that glorious Instrument the Earl of Strafford , who brought over with him as great affections to the Church and to all publick Interests , and as admirable Abilities , as ever before his time did invest and adorn any of the Kings Vicegerents : and God fitted his hand with an Instrument good as his skill was great . For the first Specimen of his Abilities and Diligence in recovery of some lost Tithes being represented to His late Majesty of blessed and glorious memory , it pleased His Majesty upon the death of Bishop Downham to advance the Doctor to the Bishoprick of D●r●y ; which he not onely adorned with an excellent spirit and a wise Government , but did more then double the Revenue , not by taking any thing from them to whom it was due , but by resuming something of the Churches Patrimony , which by undue means was detained in unfitting hands . But his care was beyond his Diocese , and his zele broke out to warm all his Brethren ; and though by reason of the Favour and Piety of King Iames the escheated Counties were well provided for their Tithes , yet the Bishopricks were not so well till the Primate , then Bishop of Derry , by the favour of the Lord Lieutenant and his own incessant and assiduous labour and wise conduct , brought in divers Impropriations , cancell'd many unjust Alienations , and did restore them to a condition much more tolerable ; I say much more tolerable ; for though he rais'd them above contempt , yet they were not near to envy ; but he knew there could not in all times be wanting too many that envied to the Church every degree of prosperity : so Iudas did to Christ the expence of Oyntment , and so Dyonisius told the Priest , when himself stole the golden Cloak from Apollo , and gave him one of Arcadian home-spun , that it was warmer for him in Winter and cooler in Summer . And forever , since the Church by God's blessing and the favour of Religious Kings and Princes , and Pious Nobility , hath been endowed with fair Revenues ; inimicus homo , the Enemy hath not been wanting by pretences of Religion to take away God's portion from the Church , as if his Word were intended as an instrument to rob his Houses . But when the Israelites were governed by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and God was their King , and Moses his Lieutenant , and things were of his management , he was pleas'd by making great Provisions for them that ministred in the service of the Tabernacle to consign this truth for ever , That Men , as they love God , at the same rate are to make provisions for his Priests . For when himself did it , he not only gave the 48. Cities , with a mile of Glebe round about their City every way , and yet the whole Country was but 140. miles long , or thereabouts , from Dan to Beersheba ; but besides this they had the tithe of all increase , the first fruits , offerings , vows , redemptions , and in short , they had 24. sorts of Dues , as Buxtorf relates ; and all this either brought to the Barn home to them without trouble , or else , as the nature of the thing required , brought to the Temple ; the first to make it more profitable , and the second to declare that they received it not from the People but from God , not the Peoples kindness but the Lords inheritance ; insomuch that this small Tribe of Levi , which was not the 40th . part of the People , as the Scripture computes them , had a Revenue almost treble to any of the largest of the Tribes . I will not insist on what Villalpandus observes , it may easily be read in the 45. of Ezekiel concerning that portion which God reserves for himself and his service , but whatsoever it be this I shall say , that it is confessedly a Prophecy of the Gospel ; but this I adde , that they had as little to do , and much less than a Christian Priest , and yet in all the 24. courses the poorest Priest amongst them might be esteemed a Rich man. I speak not this to upbraid any man or any thing but Sacrilege and Murmur , nor to any other end but to represent upon what great and Religious grounds the then Bishop of Derry did with so much care and assiduous labour endeavour to restore the Church of Ireland to that splendor and fulness ; which as it is much conducing to the honour of God and of Religion , God himself being the Judge , so it is much more necessary for you than it is for us , and so this wise Prelate rarely well understood it ; and having the same advantage and blessing as we now have , a Gracious King , and a Lieutenant Patron of Religion , and the Church , he improv'd the deposita pietatis , as Origen calls them , the Gages of Piety , which the Religion of the ancient Princes and Nobles of this Kingdom had bountifully given to such a comfortable competency , that though there be place left for present and future Piety to inlarge it self , yet no man hath reason to be discourag'd in his duty ; insomuch that as I have heard from a most worthy hand , that at his going into England he gave account to the Archbishop of Canterbury of 30000 l. a year , in the recovery of which he was greatly and principally instrumental . But the goods of this World are called waters by Solomon . Stollen waters are sweet , and they are too unstable to be stopt : some of these waters did run back from their proper chanel , and return to another course than God and the Laws intended , yet his labours and pious Counsels were not the less acceptable to God and good men , and therefore by a thankful and honourable recognition the Convocation of the Church of Ireland hath transmitted in Record to posterity their deep resentment of his singular services and great abilities in this whole affair . And this honour will for ever remain to that Bishop of Derry ; he had a Zerubbabel who repair'd the Temple and restor'd its beauty , but he was the Ioshuah , the High-priest , who under him ministred this blessing to the Congregations of the Lord. But his care was not determin'd in the exteriour part onely , and Accessaries of Religion ; he was careful , and he was prosperous in it , to reduce that Divine and excellent Service of our Church to publick and constant Exercise , to Unity and Devotion ; and to cause the Articles of the Church of England to be accepted as the Rule of publick confessions and perswasions here , that they and we might be Populus unius labii , of one heart and one lip , building up our hopes of heaven on a most holy Faith ; and taking away that Shibboleth which made this Church lisp too undecently , or rather in some little degree to speak the speech of Ashdod , and not the language of Canaan ; and the excellent and wise pains he took in this particular no man can dehonestate or reproch , but he that is not willing to confess that the Church of England is the best Reformed Church in the world . But when the brave Roman Infantry under the Conduct of Manlius ascended up to the Capitol to defend Religion and their Altars from the fury of the Gauls , they all pray'd to God , Us quemadmodum ipsi ad defendendum templum ejus concurrissent , ita ille virtutem e●rum numine suo tueretur : That as they came to defend his Temple by their Arms , so he would defend their Persons and that Cause with his Power and Divinity . And this excellent man in the Cause of Religion found the like blessing which they prayed for ; God by the prosperity of his labours and a blessed effect gave testimony not onely of the Piety and Wisdom of his purposes , but that he loves to bless a wise Instrument when it is vigorously imployed in a wise and religious labour . He overcame the difficulty in defiance of all such pretences as were made even from Religion it self to obstruct the better procedure of real and material Religion . These were great things and matter of great envy , and like the fiery eruptions of Vesuvius might with the very ashes of Consumption have buried another man. At first indeed , as his blessed Master the most holy Jesus had , so he also had his Annum acceptabilem . At first the product was nothing but great admiration at his stupendious parts , and wonder at his mighty diligence and observation of his unusual zele in so good and great things ; but this quickly pass'd into the natural daughters of Envy , Suspicion and Detraction , the spirit of Obloquy and Slander . His zele for recovery of the Church-revenues was call'd Oppression and Rapine , Covetousness and Injustice ; his care of reducing Religion to wise and justifiable principles was called Popery and Arminianism , and I know not what names , which signifie what the Authors are pleased to mean , and the People to conster and to hate . The intermedial prosperity of his Person and Fortune , which he had as an Earnest of a greater reward to so well-meant labours , was suppos'd to be the production of Illiberal Arts and ways of getting ; and the necessary refreshment of his wearied spirits , which did not alwayes supply all his needs , and were sometimes less then the permissions even of prudent charity , they call'd Intemperance : Dederunt enim malum M●telli Naevio poetae ; their own surmises were the Bills of Accusation , and the splendour of his great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Doing of good works , was the great probation of all their Calumnies . But if Envy be the accuser , what can be the defences of Innocence ? Saucior invidiae morsu , quaerenda medela est , Dic quibus in terris sentiet aeger opem ? Our B.S. knowing the unsatisfiable angers of men if their Money or Estates were medled with , refus'd to divide an Inheritance amongst Brethren ; it was not to be imagin'd that this great person ( invested , as all his Brethren were , with the infirmities of Mortality , and yet imployed in dividing and recovering and apportioning of Lands ) should be able to bear all that reproch which Jealousie and Suspicion , and malicious Envy , could invent against him . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said Sophocles : And so did he ; the Affrightments brought to his great Fame and Reputation made him to walk more warily , and do justly , and act prudently , and conduct his affairs by the measures of Laws , as far as he understood , and indeed that was a very great way : but there was Aperta justitia , Clausa manus , Justice was open , but his Hand was shut ; and though every Slanderer could tell a story , yet none could prove that ever he received a Bribe to blind his eyes to the value of a Pair of Gloves . It was his own Expression , when he gave glory to God who had preserv'd him innocent . But because every mans Cause is right in his own eyes , it was hard for him so to acquit himself , that in the Intriques of Law and difficult Cases some of his Enemies should not seem ( when they were heard alone ) to speak reason against him . But see the greatness of Truth and Prudence , and how greatly God stood with him . When the numerous Armies of vexed people , Turba gravis paci , placidaeque inimica quieti , heap'd up Catalogues of Accusations , when the Parliament of Ireland imitating the violent procedures of the then disordered English , when his glorious Patron was taken from his head , and he was disrobed of his great defences ; when Petitions were invited and Accusations furnished , and Calumny was rewarded and managed with art and power , when there were above 200. Petitions put in against him , and himself denied leave to answer by word of mouth ; when he was long imprison'd , and treated so that a guilty man would have been broken into affrightment and pitiful and low considerations ; yet then he himself standing almost alone , like Callimachus at Marathon invested with enemies and covered with arrows , defended himself beyond all the powers of guiltiness , even with the defences of Truth and the bravery of Innocence , and answered the Petitions in writing , sometimes twenty in a day , with so much clearness , evidence of truth , reality of Fact and Testimony of Law , that his very Enemies were asham'd and convinc'd ; they found they had done like AEsops Viper , they licked the file till their tongues bled ; but himself was wholly invulnerable . They were therefore forc'd to leave their muster-rolls and decline the particulars , and fall to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to accuse him for going about to subvert the fundamental Laws ; the way by which great Strafford and Canterbury fell ; which was a device , when all reasons fail'd , to oppress the Enemy by the bold affirmation of a Conclusion they could not prove , they did like those Gladiatores whom the Romans call'd Retiaries , when they could not stab their Enemies with their daggers , they threw nets over him , and cover'd him with a general mischief . But the Martyr King Charles the First , of most glorious and Eternal Memory ; seeing so great a Champion likely to be oppress'd with numbers and despair , sent what rescue he could , his Royal Letter for his Bail , which was hardly granted to him , and when it was , it was upon such hard terms , that his very delivery was a persecution . So necessary it was for them , who intended to do mischief to the publick , to take away the strongest pillars of the house . This thing I remark to acquit this great man from the tongue of slander , which had so boldly spoken , that it was certain something would stick , yet was so impotent and unarm'd , that it could not kill that great same which his greater worthiness had procur'd him . It was said of Hippasus the Pythagorean , that being ask'd how and what he had done : He answer'd , Nondum nihil , neque enim adhuc mihi invidetur ; I have done nothing yet , for no man envies me . He that does great things , cannot avoid the tongues and teeth of Envy ; but if calumnies must pass for evidences , the bravest Hero's must alwayes be the most reproched Persons in the World. Nascitur AEtolicus , pravum ingeniosus ad omne ; Qui facere assuerat , patriae non degener artis , Candida de nigris , & de candentibus atra . Every thing can have an ill name and an ill sense put upon it ; but God , who takes care of reputations as he does of lives , by the orders of his providence confutes the slander , ut memoria justorum sit in benedictionibus , that the memory of the righteous man might be embalm'd with honour : And so it hapned to this great man ; for by a publick Warranty , by the concurrent consent of both Houses of Parliament , the Libellous Petitions against him , the false Records and publick Monuments of injurious shame were cancell'd , and he was restor'd in integrum to that fame where his great labours and just procedures had first estated him ; which , though it was but justice , yet it was also such honour , that it is greater then the virulence of tongues , which his worthiness and their envy had arm'd against him . But yet the great scene of the troubles was but newly open'd . I shall not refuse to speak yet more of his troubles , as remembring that St. Paul , when he discourses of the glories of the Saints departed , he tells more of their sufferings than of their prosperities , as being that Laboratory and Crysable in which God makes his Servants vessels of honour to his glory . The storm quickly grew high ; & transitum est à linguis ad gladios , and that was indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iniquity had put on arms ; when it is armata nequitia , then a man is hard put to it . The Rebellion breaking out the Bishop went to his charge at Derry , and , because he was within the defence of Walls , the execrable Traitor Sir Phelim ● Neale laid a snare to bring him to a dishonourable death . For he wrote a Letter to the Bishop , pretended Intelligence between them , desir'd that according to their former agreement such a Gate might be deliver'd to him . The messenger was not advis'd to be cautious , not at all instructed in the art of Secrecy , for it was intended that he should be search'd , intercepted and hang'd for ought they car'd : but the Arrow was shot against the Bishop , that he might be accused for base Conspiracy , and die with shame and sad dishonour . But here God manifested his mighty care of his Servants ; he was pleas'd to send into the heart of the messenger such an affrightment , that he directly ran away with the Letter , and never durst come near the Town to deliver it . This story was publish'd by Sir Phelim himself , who added , That if he could have thus ensnar'd the Bishop , he had good assurance the Town should have been his own : Sed bonitas Dei praevalitura est super omnem malitiam hominis , The goodness of God is greater then all the malice of Men ; and nothing could so prove how dear that sacred Life was to God , as his rescue from the dangers . Stantia non poterant tecta probare Deos : To have kept him in a warm house had been nothing , unless the roof had fallen upon his head , that rescue was a remark of Divine favour and Providence . But it seems Sir Phelim's Treason against the Life of this worthy Man had a Correspondent in the Town ; and it broke out speedily ; for what they could not effect by malicious stratagem , they did in part by open force ; they turn'd the Bishop out of the Town , and upon trifling and unjust pretences search'd his Carriages , and took what they pleas'd , till they were asham'd to take more : they did worse then divorce him from his Church , for in all the Roman Divorces they said , Tuas tibi res babeto , Take your goods and be gone ; but Plunder was Religion then . However , though the usage was sad , yet it was recompenc'd to him by his taking Sanctuary in Oxford , where he was graciously receiv'd by that most incomparable and divine Prince ; but having served the King in Yorkshire by his Pen , and by his Counsels , and by his Interests , return'd back to Ireland , where under the excellent conduct of his Grace the now Lord Lieutenant , he ran the risque and fortune of oppressed Vertue . But God having still resolv'd to afflict us , the good-man was forc'd into the fortune of the Patriarchs , to leave his Countrey and his Charges , and seek for safety and bread in a strange Land ; for so the Prophets were us'd to do , wandring up and down in sheeps-clothing , but poor as they were the world was not worthy of them ; and this worthy man , despising the shame , took up his Cross and followed his Master . Exilium causa ipsa jubet sibi dulce videri , Et desiderium dulce levat patriae . He was not asham'd to suffer where the Cause was honourable and glorious ; but so God provided for the needs of his banished , and sent a man who could minister comfort to the afflicted , and courage to the persecuted , and resolutions to the tempted , and strength to that Religion for which they all suffered . And here this great man was indeed triumphant ; this was one of the last and best scenes of his life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The last dayes are the best witnesses of a man. But so it was , that he stood up in publick and brave defence for the Doctrine and Discipline of the Church of England ; First , by his Sufferings and great Example , for Verbis tantùm philosophari non est Doctoris sed Histrionis , To talk well and not to do bravely is for a Comedian , not a Divine : But this great man did both ; he suffered his own Calamity with great courage , and by his wise Discourses strengthened the hearts of others . For there wanted not diligent Tempters in the Church of Rome , who ( taking advantage of the Afflictions of His Sacred Majesty , in which state Men commonly suspect every thing , and like men in sickness are willing to change from side to side , hoping for ease and finding none ) flew at Royal Game , and hop'd to draw away the King from that Religion which His most Royal Father , the best Man and the wisest Prince in the world , had seal'd with the best Bloud in Christendom ; and which Himself suck'd in with His Education , and had confirm'd by Choice and Reason , and confess'd publickly and bravely , and hath since restor'd prosperously . Millitie●e was the man , witty and bold enough to attempt a zelous and a foolish undertaking , and address'd himself with ignoble indeed but witty arts to perswade the King to leave what was dearer to Him then His Eyes . It is true , it was a Wave dash'd against a Rock , and an Arrow shot against the Sun , it could not reach him ; but the Bishop of Derry turn'd it also , and made it to fall upon the shooters head ; for he made so ingenious , so learned and so accute Reply to that book , he so discover'd the Errors of the Roman Church , retorted the Arguments , stated the Questions , demonstrated the Truth , and sham'd their Procedures , that nothing could be a greater argument of the Bishops Learning , great Parts , deep Judgment , Quickness of Apprehension , and Sincerity in the Catholick and Apostolick Faith , or of the Follies and Prevarications of the Church of Rome . He wrote no Apologies for himself ; though it were much to be wish'd that , as Iunius wrote his own Life , or Moses his own story , so we might have understood from himself how great things God had done for him and by him ; but all that he permitted to God , and was silent in his own Defences ; Gloriosius enim est injuriam tacendo fugere , quàm respondendo superare . But when the Honour and Conscience of his King ; and the Interest of a true Religion , was at stake , the fire burn'd within him , and at last he spake with his tongue ; he cried out like the son of Croesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Take heed and meddle not with the King ; His Person is too sacred , and Religion too dear to Him to be assaulted by Vulgar hands . In short , he acquited himself in this affair with so much Truth and Piety , Learning and Judgment , that in those Papers his memory will last unto very late succeeding Generations . But this most Reverend Prelate found a nobler adversary and a braver scene for his contention . He found that the Roman Priests being wearied and baffled by the wise Discourses and pungent Arguments of the English Divines , had studiously declined any more to dispute the particular Questions against us , but fell at last upon a general Charge , imputing to the Church of England the great crime of Schism ; and by this they thought they might with most probability deceive unwary and unskilful Readers ; for they saw the Schism , and they saw we had left them , and because they consider'd not the Causes , they resolv'd to out-face us in the Charge . But now it was that dignum nactus argumentum , having an Argument fit to imploy his great abilities , Consecrat hic praesul calamum calamlque labores Ante aras Domino laeta trophaea suo ; the Bishop now dedicates his labours to the service of God and of his Church , undertook the Question , and in a full Discourse proves the Church of Rome , not only to be guilty of the Schism by making it necessary to depart from them , but they did actuate the Schisms , and themselves made the first separation in the great point of the Popes Supremacy , which was the Palladium for which they principally contended . He made it appear that the Popes of Rome were Usurpers of the rights of Kings and Bishops , that they brought in new Doctrines in every Age , that they impos'd their own devices upon Christendom as Articles of Faith , that they prevaricated the Doctrines of the Apostles , that the Church of England only return'd to her Primitive purity , that she joyn'd with Christ and his Apostles , that she agreed in all the Sentiments of the Primitive Church . He stated the questions so wisely , and conducted them so prudently , and handled them so learnedly , that I may truly say , they were never more materially confuted by any man , since the questions have so unhappily disturbed Christendom . Verum hoc eos malè ussit : and they finding themselves smitten under the fifth rib , set up an old Champion of their own , a Goliah to fight against the Armies of Israel ; the old Bishop of Chalcedon , known to many of us , replied to this excellent Book ; but was so answer'd by a Rejoynder made by the Lord Bishop of Derry , in which he so press'd the former Arguments , refuted the Cavils , brought in so many impregnable Authorities and Probations , and added so many moments and weights to his discourse , that the pleasures of reading the Book would be the greatest , if the profit to the Church of God were not greater . Flumina tum lactis , tum flumina nectaris ibant , Flavaque de viridi stillabant ilice mella . For so Sampson's riddle was again expounded ; Out of the strong came meat , and out of the eater came sweetness ; his Arguments were strong , and the Eloquence was sweet and delectable ; and though there start up another combatant against him , yet he had onely the honour to fall by the hands of Hector : still haeret lateri lethalis arundo ; the headed arrow went in so far , that it could not be drawn out , but the barbed steel stuck behind . And whenever men will desire to be satisfied in those great questions , the Bishop of Derry's book shall be his Oracle . I will not insist upon his other excellent writings ; but it is known every where with what Piety and acumen he wrote against the Manichean Doctrine of Fatal necessity , which a late witty man had pretended to adorn with a new Vizor ; but this excellent person wash'd off the Cerusse and the meretricious Paintings , rarely well asserted the oeconomy of the Divine Providence , and having once more triumph'd over his Adversary , plenus victoriarum & trophaeorum betook himself to the more agreeable attendance upon Sacred Offices , and having usefully and wisely discours'd of the sacred Rite of Confirmation , impos'd hands upon the most Illustrious Princes , the Dukes of York and Gloucester , and the Princess Royal , and ministred to them the promise of the holy Spirit , and ministerially establish'd them in the Religion and Service of the holy Jesus . And one thing more I shall remark , that at his leaving those Parts upon the Kings Return , some of the Remonstrant Ministers of the Low-Countries coming to take their leaves of this great man , and desiring that by his means the Church of England would be kind to them , he had reason to grant it , because they were learned men , and in many things of a most excellent belief ; yet he reprov'd them , and gave them caution against it , that they approched too near and gave too much countenance to the great and dangerous errors of the Socinians . He thus having serv'd God and the King abroad , God was pleas'd to return to the King and to us all , as in the dayes of old , and we sung the song of David . In convertendo captivitatem Sion : When King David and all his servants returned to Ierusalem , this great person having trode in the Wine-press was called to drink of the Wine , and as an honorary Reward of his great services and abilities was chosen Primate of this National Church : In which time we are to look upon him , as the King and the Kings great Vicegerent did , as a person concerning whose abilities the World had too great testimony ever to make a doubt . It is true , he was in the declension of his age and health ; but his very Ruines were goodly ; and they who saw the broken heaps of Pompey's Theatre , and the crushed Obelisks , and the old face of beauteous Philaenium , could not but admire the disordered glories of such magnificent structures , which were venerable in their very dust . He ever was us'd to overcome all difficulties , onely Mortality was too hard for him ; but still his Vertues and his Spirit was immortal , he still took great care , and still had new and noble designs , and propos'd to himself admirable things . He govern'd his Province with great justice and sincerity ; Unus amplo consulens pastor gregi , Somnos tuetur omnium solus vigil . And had this remark in all his Government , that as he was a great hater of Sacrilege , so he professed himself a publick enemy to Non-residence , and often would declare wisely and religiously against it , allowing it in no case but of Necessity or the greater good of the Church . There are great things spoken of his Predecessor S. Patrick , that he founded 700. Churches and Religious Convents , that he ordain'd 5000. Priests , and with his own hands consecrated 350. Bishops . How true the story is I know not ; but we were all witnesses that the late Primate , whose memory we now celebrate , did by an extraordinary contingency of Providence in one day consecrate two Archbishops and ten Bishops ; and did benefit to almost all the Churches in Ireland , and was greatly instrumental to the Re-endowments of the whole Clergy ; and in the greatest abilities and incomparable industry was inferiour to none of his most glorious Antecessours . Since the Canonization of Saints came into the Church , we find no Irish Bishop canoniz'd , except S. Laurence of Dublin , and S. Malachias of Down ; indeed Richard of Armagh's Canonization was propounded , but not effected ; but the Character which was given of that learned Primate by Trithemius does exactly fit this our late Father ; Vir in Divinis Scripturis eruditus , secularis Philosophiae jurísque Canonici non ignarus , clarus ingenio , sermone scholasticus , in declamandis sermonibus ad populum excellentis industriae : He was learned in the Scriptures , skill'd in secular Philosophy , and not unknowing in the Civil and Canon Laws , ( in which studies I wish the Clergy were with some carefulness and diligence still more conversant ) he was of an excellent spirit , a scholar in his discourses , an early and industrious Preacher to the people . And as if there were a more particular sympathy between their souls , our Primate had so great a Veneration to his memory , that he purpos'd , if he had liv'd , to have restor'd his Monument in Dundalke , which Time , or Impiety , or Unthankfulness had either omitted or destroyed . So great a lover he was of all true and inherent worth , that he lov'd it in the very memory of the dead , and to have such great Examples transmitted to the intuition and imitation of posterity . At his coming to the Primacy he knew he should at first espy little besides the Ruines of Discipline , a Harvest of Thorns , and Heresies prevailing in the hearts of the People , the Churches possess'd by Wolves and Intruders , Mens hearts greatly estranged from true Religion ; and therefore he set himself to weed the fields of the Church ; he treated the Adversaries sometimes sweetly , sometimes he confuted them learnedly , sometimes he rebuk'd them sharply . He visited his Charges diligently , and in his own person , not by Proxies and instrumental Deputations : Quaerens non nostra , sednos , & quae sunt Iesu Christi ; he design'd nothing that we knew of but the Redintegration of Religion , the Honour of God and the King , the Restoring of collapsed Discipline , and the Renovation of Faith and the Service of God in the Churches . And still he was indefatigable , and , even as the last scene of his life , intended to undertake a a Regal Visitation . Quid enim vultis me otiosum à Domino comprehendi ? said one ; he was not willing that God should take him unimployed : But , good man , he felt his Tabernacle ready to fall in pieces , and could go no further , for God would have no more work done by that hand ; he therefore espying this , put his house in order , and had lately visited his Diocese , and done what he then could to put his Charge in order ; for he had a good while since receiv'd the sentence of death within himself , and knew he was shortly to render an account of his stewardship ; he therefore upon a brisk alarm of death , which God sent him the last Ianuary , made his Will ; in which , besides the prudence and presence of spirit manifested in making just and wise settlement of his Estate , and provisions for his Descendants ; at midnight , and in the trouble of his sickness and circumstances of addressing death , still kept a special sentiment and made confession of Gods admirable mercies , and gave thanks that God had permitted him to live to see the blessed Restauration of His Majesty and the Church of England , confess'd his Faith to be the same as ever , gave praises to God that he was born and bred up in this Religion , and prayed to God and hop'd he should die in the Communion of this Church , which he declar'd to be the most pure and Apostolical Church in the whole world . He prayed to God to pardon his frailties and infirmities , relied upon the mercies of God and the merits of Jesus Christ , and with a singular sweetness resign'd up his soul into the hands of his Redeemer . But God , who is the great Choragus and Master of the Scenes of Life and Death , was not pleas'd then to draw the Curtains ; there was an Epilogue to his Life yet to be acted and spoken . He return'd to actions and life , and went on in the methods of the same procedure as before ; was desirous still to establish the affairs of the Church , complain'd of some disorders which he purpos'd to redress , girt himself to the work ; but though his spirit was willing , yet his flesh was weak ; and as the Apostles in the Vespers of Christs Passion , so he in the Eve of his own Dissolution was heavy , not to sleep , but heavy unto death , and look'd for the last warning , which seiz'd on him in the midst of business ; and though it was sudden , yet it could not be unexpected , or unprovided by surprize , and therefore could be no other then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Augustus us'd to wish unto himself , a civil and well-natur'd death , without the amazement of troublesom circumstances , or the great cracks of a falling house , or the convulsions of impatience . Seneca tells that Bassus Aufidius was wont to say , Sperare se nullum dolorem esse in illo extremo anhelitu , si tamen esset , habere aliquantum in ipsa brevitate solatii : He hop'd that the pains of the last Dis●olution were little or none ; or if they were it was full of comfort that they could be but short . It happened so to this excellent Man ; his Passive Fortitude had been abundantly tried before , and therefore there was the less need of it now ; his active Graces had been abundantly demonstrated by the great and good things he did , & therefore his last scene was not so laborious , but God call'd him away something after the manner of Moses , which the Jews express by Osculum oris Dei , The Kiss of Gods mouth ; that is , a death indeed foresignified , but gentle , and serene , and without temptation . To summe up all ; He was a wise Prelate , a learned Doctor , a just Man , a true Friend , a great Benefactour to others , a thankful Beneficiary where he was oblig'd himself . He was a faithful Servant to his Masters , a Loyal Subjest to the King , a zelous Assertor of his Religion against Popery on one side , and Fanaticism on the other . The practice of his Religion was not so much in Forms and exteriour Ministries , though he was a great observer of all the publick Rites and Ministries of the Church , as it was in doing good for others . He was like Myson , whom the Scythian Anarchasis so greatly prais'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he govern'd his family well , he gave to all their due of maintenance and duty , he did great benefit to mankind ; he had the fate of the Apostle S. Paul , he pass'd through evil report and good report , as a deceiver and yet true . He was a man of great business and great resort : Semper aliquis in Cydonis domo , as the Corinthian said ; There was alwayes somebody in Cydon's house . He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he divided his life into labour and his book ; he took care of his Churches when he was alive , and even after his death , having left 500 l. for the Repair of his Cathedral of Armagh and S. Peters Church in Drogheda . He was an excellent Scholar , and rarely well accomplish'd ; first instructed to great excellency by natural parts , and then consummated by study and experience . Melanchthon was us'd to say that himself was a Logician , Pomeranus a Grammarian , Iustus Ionas an Orator , but that Luther was all these . It was greatly true of him , that the single perfections which make many men eminent , were united in this Primate and made him illustrious . At , at , Quintilium perpetuus sopor Urget : cui pudor & justitiae soror Incorrupta fides , nudaque veritas Quando ullum invenient ●arem ? It will be hard to find his Equal in all things : Fortasse tanquam Phoenix anno quingentosimo naseitur , ( that I may use the words of Seneca ) nec est mirum ex intervallo magna generari mediocria & in turbam nascentia saepe fortuna producit : eximia vero ipsa raritate commendat . For in him was visible the great lines of Hooker's Judiciousness , of Iewel 's Learning , of the Accuteness of Bishop Andrews . He was skill'd in more great things then one ; and , as one said of Phidias , he could not onely make excellent statues of Ivory , but he could work in Stone and Brass . He shewed his Equanimity in Poverty , and his Justice in Riches ; he was useful in his Countrey , and profitable in his Banishment ; for , as Paraeus was at Anvilla , Luther at Wittenburg , S. Athanasius and S. Chrysostom in their Banishment , S. Hierom in his Retirement at Bethlehem , they were Oracles to them that needed it ; so was he in Holland and France , where he was abroad ; and , beside the particular endearments which his friends receiv'd from him , for he did do relief to his brethron that wanted , and supplied the Souldiers out of his store in York-shire , when himself could but ill spare it ; but he receiv'd publick thanks from the Convocation of which he was President , and publick Justification from the Parliament where he was Speaker ; so that although , as one said , Miràculi instar vitae iter , si longum , sine offensione percurrere ; yet no man had greater enemies , and no man had greater justifications . But God hath taken out Elijah from our heads this day . I pray God that at least his Mantle may be left behind , and that his spirit may be doubled upon his Successour ; and that we may all meet together with him at the right hand of the Lamb , where every man shall receive according to his deeds , whether they be good or whether they be evil . I conclude with the words of Caius Plinius , Equidem beatos puto quibus Deorum munere datum est , aut facere scribenda , aut scribere legenda . He wrote many things fit to be read , and did very many things worthy to be written ; which if we wisely imitate , we may hope to meet him in the Resurrection of the just , and feast with him in the eternal Supper of the Lamb , there to sing perpetual Anthems to the honour of God the Father , Son and Holy Ghost , to whom be all honour , &c. THE END . Notes, typically marginal, from the original text Notes for div A64132-e240 Synes . hym . 6 1 Thes. 4. 16. John 5. 28. Dracuntius de opere Dei. Luk. 14. 14. * Rev. 20. 6. 1 Thes. 4. 16. Rom. 5. 10. Isa. 26. 20. Numb . 1. 46. 3. 39. ●●ld . Hist. of●ithes ●ithes , c. 2. ●e Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tract . 25. in St. Matth. Pindar . De scriptor . Eccles. Epist. 30. Synes . ep . 57. 
A64379	----	A sermon preached at the funeral of Her late Majesty Queen Mary of ever blessed memory in the abbey-church in Westminster upon March 5, 1694/5 by His Grace Thomas Lord Archibishop of Canterbury. Tenison, Thomas, 1636-1715. 1695 Approx. 31 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A64379 Wing T722 ESTC R6633 12527693 ocm 12527693 62689 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64379) Transcribed from: (Early English Books Online ; image set 62689) Images scanned from microfilm: (Early English books, 1641-1700 ; 949:5) A sermon preached at the funeral of Her late Majesty Queen Mary of ever blessed memory in the abbey-church in Westminster upon March 5, 1694/5 by His Grace Thomas Lord Archibishop of Canterbury. Tenison, Thomas, 1636-1715. [2], 14 p. Reprinted by the heirs and successors of Andrew Anderson ..., Edinburgh : 1695. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mary -- II, -- Queen of England, 1662-1694 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-05 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2003-06 John Latta Sampled and proofread 2003-06 John Latta Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL of Her Late MAJESTY QUEEN MARY Of Ever Blessed Memory IN THE ABBEY CHURCH in WESTMINSTER . Upon March 5 , 1695. By his Grace THOMAS Lord Archbishop of CANTERBVRY . Edinburgh , Re-printed by the Heirs and Successors of Andrew Anderson , Printer to His most Excellent Majesty , 1695. Die Jovis 7. Martii , 1695. It is Ordered by the Lords Spiritual and Temporal in Parliament assembled , that his Grace the Lord Archbishop of Centerbury be , and he is hereby desired to Print and Publish his Sermon Preached in the Abbey-Church in Westminster , at the Funeral of Her late Majesty Queen MARY of Blessed Memory . Matth. Johnson , Cler Parliamentor . ECCLES . vii . 14. Former Part. In the Day of the Prosperity be joyful , but in the Day of Adversity consider . God , also hath set one over against the other . — PRosperity , which carries the Affections outward and discovers them in Joy , is , by no means , a fit Subject to to entertain you with in the House of Mourning . But Adversity , which causeth the Mind to retire , and to consider , is , without peradventure an Argument in Season . And , a Fourfold Consideration , in this day of our Adversity , seems very proper . I. The Greatness of our Loss . II. The Principal Cause of it . III. The Degrees of Good , which God hath temper'd with this sore Evil , for the rendring of it the more supportable . He hath set the one over against the other . IV. The Duty which , upon this whole matter , is required of us , to the end that our Affliction having had its due Effect , we , who , at present sow in Tears , may hereafter reap in Joy. 1. The first Consideration is , the Greatness of our Loss : This will appear ▪ 1. From the Excellency of the Person whom God hath taken from us , 2. From some Circumstances of Time by which that loss is further enhaunced . 1. The Greatness of our Loss appears from the Exellency of that Person whom the Goodness , and justice of God ( towards Her Goodness , but Justice towards us ) has taken away . This is a very copious Subject ; and the difficulty consists not in finding out matter , but in keeping a measure in speaking . To that , therefore , I shall have especial regard . Now , the Excellency of the Person may be represented to you , 1. In Her intellectual Accomplishments ; 2. In Her Graces and Vertues . 1. This incomparable Princess was endow'd with more than common Accomplishments of Mind , whether we have respect either to Her Knowledge , or Her Wisdom . Towards Her Knowledge Nature hath done a great deal , Education and Conversation of the best kind , more still , and most of all the Grace of God. Her Vnderstanding was clear and steddy , and there was a great Compass and Comprehension in it . It reach'd both to the greater Things of Religion , and the lesser of Oeconomy . It was perpetually fed and improved by Reading , by hearing Books read , by Discoursing , by Meditation . Her Books were many and well chosen ; much delighted in , and therefore well studied , and well remembred , For Her Majesties Memory was Great , and it was properly exercised by Books of History . One I may name which She much valued , and often took into Her hands Father Paul 's Celebrated History of the Couneil of Trent . But the Holy Scriptures were the Oracles which she chiefly consulted . In them if any thing occurred which was not at first so well understood it was , by Her , noted down , as a Subject for after-thoughts , and to be cleared by them , or by some Comment , or some Person of especial Ability . Neither was Her Wisdom and Prudence inferior to Her Knowledge ; and of this there are many Instances out of which I shall select a few . 1. Her Wisdom shew'd it self in the governing of Her Knowledge She troubled not Her self or others with such curious Questions which the Prudent neither ask , nor think themselves concern'd to answer . Neither was She wrought up to any Biggotory in unnecessary Opinions : She was most Conversant in Books of Practical Divinity , of which some of the latest used by Her , were certain Sermons , and some Discourses concerning Happiness Death and Iudgment . She knew good things in order to the doing of them . It is true , She read many Volumnes of Controversies betwixt the Reformed and those of the Church of Rome ; but it was for the sake of necessary Defence not of vexatious Dispute . 2. Her Wisdom was made known by the wonderful Art she had attain'd to , for the governing of Time , upon which all managements do much depend . Her hours were so adjusted to the several Affairs of Her own and others , that notwithstanding the multiplicity of them , She found a season for every thing , and frequently a Time for dispatching many things together . Dressing did not wholly prevent Reading , or Hearing , or Working ; and nothing prevented the Service of that God , who gives all time , and expects an Account of it . It was well understood by this wise Princess , that in the Current of time , Affairs meet at last with a stop ; if by dispatch some of them are not taken out of the way , but all are suffered to float down together . 3. Her Wisdom shin'd very gloriously in Her Administration of Publick Affairs , for which She has received deservedly the Publick Thanks , having conducted them with Wisdom and Temper and unwearied Application ; Application , which was made a Jest in a late Age , and the want of which is a Lamentation in this . It was an Obeservation of some who were in circumstances to make it , that when secret Difficulties occur'd , this wise Princess had a due sense of them , and together with that , such a Command of her Passions , that there appeared few signs of Trouble , none of Dejectedness in her Countenance ; least either the Friends of the Government should be disheartned , or its Enemies encourag'd . Add to all this , that the Wisdom of this Princess was that true Wisdom which chuseth the best things in the first place ; the Honour of God before the Pomp of Life ; the Salvation of the Soul before the gaining of the World. This Wisdom is justified by the genuine Effects of it ; of which the Second part of Her Character consists Her Graces and Virtues ; which may be laid before you under these Three great Branches of the Christian Life , Piety , Charity , and Humility . 1. She was a Princess Eminent for Piety ; Piety which is necessary for all , but still more necessary in Her Station , it being the readiest way for those who are to govern the People , to be , first , themselves obedient to God. Her Private Devotions were extraordinary . And tho She shut out the World , yet in her high Circumstances , Her very Retirements could not pass wholly unobserv'd . And it has at last been understood that Her Exercises of Devotion which were known , were not the half of those which were then not known . If all were as diligent in examining and noting down the Condition of their Souls , and comparing the former and the present Estate of them , Heaven would in some measure be upon Earth . In Publick , how pious an Observer of the Lords day was this Religious Princess ; how constant at Prayers , at the Blessed Communion , at Sermons ; and at all of them how Reverend , how Attentive ? Insomuch , that those who gave themselves any Diversion from their own Duties , to observe the manner in which She performed Hers , found her intent upon them ; and no further drawn off , than by a solemn Look to check any Interruption which might sometimes happen . So Judicious and Devout a Saint , the degenerate Church of Rome can by no means shew us ; the Zeal of their most pious Recluses , being from the very Rules of their several Orders , embased with Superstition , whilst in Hers appeared no allay of it . 2. The genuine Fruit of the true Devotion of this Princess , was Christian Charity , without which the longest and loudest Prayers are but Pharasaical pretences . For he who loveth God , loveth his brother also . Her Charity was as great as Her Power , and as discreet as it was great . The distressed French , and Scots , and Irish , and the Needy at home , were daily refreshed by it . It extended to Persons of Condition who were fallen into decay , and to a very great number of meaner People , and especially ( as I am well assur'd ) to the Wives and VVidows of inferior Soldiers and Seamen . Her Charity was generous and unconstrain'd . When it was ready , nothing was denied which was fit to be asked . It could not be extorted by the Vnworthy , and by the Worthy it needed not . In granting Charities . there appeared in Her Countenance an Air of Satisfaction ; and when Supplies were not at hand , it was a Grief to deny , but the mannner of it was obliging ; whilst many others almost as often as they gave a denial , create a Enemy . If God had thought us worthy of Her Life , She had done more publick and lasting Charities , and particularly in an Hospital for Seamen at Greenwich , in which the Wisdom and Goodness of the King concurr'd with Hers whilst She was alive ; and which at this time His Majesty is going on with , for the Encouragment of Navigation , which I take to be the English Nerve both of War and Peace . 3. As this Excellent Princess added to Her Knowledge Wisdom and to her Wisdom , Piety , and to Piety , Charity ; so to all these , She gave Ornament by Humility , which according to St. Peter , is the Cloathing , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the Girdle or Badge of a Servant of Christ. The Haughty and Over-bearing are absurd enough when they have Power , but when they have it not , they are perfectly ridiculous . In this Princess , Authority , Majesty , and Humility met together . That dwelt in Her to such a degree , that in Her Presensce , or within Her hearing , the speaking of this , which I have said , or any thing like this , would have been exceedingly offensive . But the Justice of Nations gives those praises to the merit of Good Princess , which their own Modesty would not bear . An ordinary instance may suffice for the shewing her Averseness not only to Flattery but to Praise . Of a Book addressed to Her , She said She had read it , and lik'd it well , but much the better , because the Espistle was a bare Dedication . This Grace of Humility did eminently discover it self , when at any time Her publick Administration was to cease . It was laid down with the like unconcernedness , as one uses when he puts off his Garments , and goes to Rest. It is true , this Grace was accompanied with a remarkable Smoothness of Demeanor ; but it was not such as the Artificial use ; It was the Effect of an excellent Spirit , and not of worldly Craft . It was , also , attended with familiarity , but with such a good sort of it as bred rather Veneration than Contempt ; and increas'd the Love and Duty even to her servants , tho' she treated them as her Children : It procur'd that Regularity and Good Order , and Diligence in her greater Family , which , in Private ones , is so much to be desird . Such Accomplishments as these , are , usually , increas'd by Fame but diminished by Presence , which discovers those Imperfections that , at a distance , are not discern'd . But , here the more this Queen was understood , the more she was admir'd ; and those who knew her best , could not but most esteem her . After this excellent Princess had been very well known for several Years in a neighbouring Country , she was so extreamly valued , that her removal from it was lamented as a Death , and occasioned a Deep and Universal Sorrow . Concerning Her forementioned Graces and Vertues , they may upon many Accounts , be still further recommended . They were not blemished by Vanity or Affection : Had that been so , she would scarce have made such a Profession as this a little before her Death . I know ( said She ) what loose People think of those who pretend to Religion : They think it is all Hypocrisie : Let them think what they will , I may now say , and I thank God I can say it , I have not affected to appear what I was not . Further ; Her Vertues were the early Fruits of the Grace of God ; whilest Fear and Impotency are the ordinary Causes of the shews of Piety in aged Sinners . They dwelt in a Person seated in that high Estate which is subject to many and violent Temptations . They were practis'd in conjunction with one another . They were the agreeable parts of an uniform life . They were sincere and unpolluted ; and it could not be said of this Princess● that She had great Virtues and no less Vices . There was Devotion without Enthusiasm , and Charity without Vain-glory , and Humility without that Censoriousness which tramples upon the Pride of others with a greater Pride of its own . They had their Influence upon her in her several Stations and Capacities . She was a wise and good Queen an incomparable Wife , and One who ( I'm well assur'd ) had all the Duty in the world for other Relations , which after long and laborious consideration , she judged consistent with her obligatIons to God and her Country . She was likewise , one of the great Supports of Gods Church establish'd among us , and not without due temper towards the Scrupulous ; a Patroness of Religion and Learning , a Mistress whose service was a Pleasure ; a True and Certain Friend ; and a Christian mild and Merciful to her Enemies . Marvel not that she had some ; the Son of God himself was not without them . In fine , there was in her Life a perpetual Course of Christian Practice . She was not distemper'd with fits of unsubstantial Piety , which are suddenly rais'd , and as suddenly vanish . The Spring was in the Judgment and the Heart , and from thence the Exercises of Holy living were regular and constant . O! how good , how happy a Life was this ? what a glorious Scene was it , not of vain Pleasure , and soft and unprofitable Ease , but of true Usefulness and Comfort ? how reasonable were her very Diversions ; such as Building , and Gardening , and contriving , and improving , and adorning , and adjusting every thing thereunto belonging ? How does her Life upbraid theirs , who are at the end of their Race , before they have set a few wise Steps ? Lord , teach us so to husband our Time that we may apply our Hearts unto Wisdom . To have lost a very Wise and Virtuous Friend , tho' of Private Condition , had been no small Calamity , but here we lament the Death of a Publick person , who was as Publick a Good and that has made our Loss so much the heavier . There are also , Secondly , Some Circumstances of Time which farther shew the greatness of it . Great is our Loss of a most Pious Queen in an Atheistical and Profane Age , the Seeds of which Impiety have been sowing for some years , and now seem to spring up in greater plenty than ever . Great is our Loss of a most Charitable Queen , in an Age which takes up the Reverse of our Lord 's Saying , and declares that it is more blessed to receive than give ; of a most Humble Queen at a time when Pride would bring all to such a Level , as is the Parent of Confusion . Again , Great is our Loss with respect to this Iuncture , a time of foreign War , and domestick Discontent reigning in those whose Resentments are stronger than their Reasons . A Person is taken away who was a Partner in all the Joys , and Griefs , and Fortunes of the King ; one who could Administer , with the entire Confidence of all the People , and without the Competition of the Great . Likewise , Great was our Loss by the Death of a matchless Queen as taken away in the midst of her Daies , and in less than half the common standard of Human Life . It is certain , All Princes are Mortal ; Dust they are , and to Dust they shal return : But yet Good Princes are the especial care of Providence , which often preserves them by striking a Terror into the Desperate themselves ; whilst Tyrants , who have not God before their Eyes , and observe not how he rules by the Eternal Laws of Equity , do seldom die an unbloody death . Moreover , this Princess , being a Person of the nicest Modesty , and most regular Life , and free from those uneasie & vexatious Passions , which wear out Nature before its Time ; we had entertained hopes that , under the Shadow of her Protection , we might have sate down many Years with safety and delight . But Man's Expectation is often very vain , and it is as often disappointed ; and when it is so . That causeth Grief . And there is a double Grief which it ought to awaken at this time ; a Grief for our Loss , and a greater one for , That which is a , II. Second Consideration , the principal , Occasion of it . Natural Causes had their share in this Evil , but it was the Immortality , the Sin of the Nation which hastened it as a Judgment . A Sparrow falls not to the ground without God's Providence , much less a Crowned Head. God has guided and ordered this Affair as he does all things , most suitable to his own Justice . He is Righteous , but we have been Wicked : He shewed what a mighty Blessing he had for a People , if they would become reform'd ; but we were not sufficiently sensible , nor thankful . Their Majesties Letters for Reformation were early issu'd out , but how few had a just regard to them ? The Light shone , and we followed not its direction , and God has remov'd one Branch of it ; let us sin no more lest ( which God avert ) those which remain be extinguish'd also . As yet we may be happy , if we will amend ; for God hath shewed us by several Tokens , that he has not yet given us up to Destruction . He has afficted us , but in judgment he has remembered Mercy . And , which is , III. A third Consideration , in this Day of our Trouble : He has temper'd Prosperity with Adversity , to make the latter the more supportable ; He hath set the One over against the other . And thus much the following Remarks will prove . The King's Life is ( blessed be God ) preserv'd , and his Health re-established ; and is still pursuing the great Design of securing the Liberties of Europe . He was Present in this Kingdom when our Loss happen'd , for the keeping us from that Instability which this Accident might have procur'd . He still more endear'd himself to his People , by that Tenderness which he express'd upon this most sorrowful Occasion . That went as far as Decence would permit , and gave us an Instance of such true Greatness of Mind as is made up of Courage and Humanity . The good Vnion of the Royal Family in this Realm , confuted the Surmizes of Evil minded Men , and disappointed their Devices . The Great Council of the Nation was sitting at this Time , and came to a speedy and seasonable Resolution for the Support of the King and his Government . The Season admitted of little of such Actions as might disturb Affairs abroad . And at the same Time that Foreign Countries had the sad News of the Queens Death they reciv'd Tidings of the Loyalty of the Kingdom . These several Things , by the Conduct of God's wise Providence , have wrought together for Good. And there is one Thing more to be considered under this Head ; that seeing God had determin'd this Good Queen must die , the Christian Manner in which She went out of the World , is , in some sort , an Alleviation of the Grief of those whom She has lef behind Her ; who have indeed Reason more than enough to mourn , but yet not as Persons without Hope . Some few Days before the Feast of our Lord's Nativity , She found her Self Indispos'd . That , where it was known , was ( I hope ) some Check to the Liberties of such who mispend that most Solemn Festival in very improper Mirth . I will not say that of this Affliction She had any formal Presage : But yet there was something which look'd like an immediate Preparation for it . I mean her chusing to hear read more than once , a little before it , the last Sermon of a Good and Learned Man now with God , upon this Subject , Iob 2 , 10. What! shal we receive Good from the Hand of God , and shal we not receive Evil ? This Indisposition speedily grew up into a dangerous Distemper . As soon as that was understood , the earliest Care of this Charitable Mistress was for the removing of such immediate Servants as might , by distance , be preserved in Health . Soon after this , She fix'd the Times of Prayers in that Chamber to which her Sickness had confin'd her . On that very Day She Shewed how sensible She was of Death , and how little she fear'd it . She required him who officiated there , to add that Collect in the Communion of the Sick , in which are these Words — That whensoever the Soul shal depart from the Body , it may be without Spot presented unto thee . I will ( said Shee ) have this Collect read twice every Day . All have need to be put in mind of Death , and Princes as much as any Body else . On Munday , the Flattering Disease occasioned from Hopes , though they were but faint ones . On the next Day , the Festival of Christ's Birth , those Hopes were raised into a kind of Assurance ; and there was Joy , great Joy seen in the Countenances of all good People , and heard from their Mouths ; and , I believe , it was very warm in their Hearts . But alas ! we saw what a few Hours could bring forth . That Joy endur'd but for a Day ; and that Day was clos'd with a very Dismal Night . The Disease shew'd it self in various Forms , and smal Hopes of Life were now left . Then it was that he who perform'd the Holy Offices believ'd himself oblig'd to acquaint the Good Queen with the Apprehensions all had of an unlikelyhood at least of Her recovery . She receiv'd the Tidings with a Courage agreeable to the Strength of Her Faith. Loth She was to terrify those about Her ; but for her self She seem'd neither to fear Death , nor to covet Life . There appear'd not the least sign of Regret for the leaving of those Temporal Greatnesses which make so many of High Estate unwilling to die . It was ( you may imagine ) high Satisfaction , to hear Her say a great many most Christian Things , and this amongst them ; I believe I shal now soon die , and I thank God , I have from my Youth learned a true Doctrine that Repentance is not to be put of to a Death-bed . That Day she called for Prayers a third Time , fearing She had slept a little when they were the second Time read ; for She thought a Duty was not perform'd , if it was not minded . On Thursday She prepared Her self for the blessed Communion , to which She had been no Stranger from the fifteenth Year of Her Age. She was much concern'd that She found Her Self in so dozing a Condition ; ( So She expressed it ) . To that She added , Others had need to pray for me , seing I am so little able to pray for my Self . However , She stirred up her Attention , & prayed to God for his asistance , & God heard her , for from thenceforth to the end of the Office She had the perfect Command of her Vnderstanding , and was intent upon the Great Work She was going about : and so intent that when a Second Portion of a certain Draught was offer'd Her , She refuss'd it , saying , I have but a little Time to live & I would spend it a better way . The Holy Elements being ready , and several Bishops coming to be Communicants , she repeated piously and distinctly , but with a low voice , ( for such her Weakness had then made it ) all parts of the Holy Office which were proper for her , and received with all the Signs of a strong Faith and fervent Devotion , the blessed Pledges of Gods Favour , and thank'd him with a joyful Heart that she was not depriv'd of the Opportunity . She owned also that God had been Good to Her beyond her Expectation , though in a circumstance of smaller Importance ; She having without any Indecence or Difficulty taken down That Bread , when it had not been so easie for her some for time to swallow any other . That Afternoon She called for Prayers somewhat earlier than the time apppointed time , because She feared ( that was Her Reason ) that She should not long be so well compos'd . And so it came to pass : for every minute after this , 't was plain Death made nearer and nearer approaches . However , this true Christian kept her Mind as fixed as posibly she could upon the best things ; and there were read , by her direction , several Psalms of David , and also a Chapter of a Pious Book concerning Trust in God. Toward the latter end of it , her Apprehension began to fail , yet not so much but that she could say a devout Amen to that Prayer , in which her Pious Soul was recomended to that God who gave it . During all this time , there appeared nothing of Impatience , nothing of Frowardness , nothing of Anger ; there was heard nothing of murmuring , nothing of impertinence , nothing of ill sound , and scarce a number of disjointed words . In all these Afflictions the King was greatly Afflicted ; how sensibly , and yet how becomingly , many saw ; but few have Skill enough to describe it : I 'm satisfyed I have not . At last , The Helps of A●t , and Prayers and Tears not prevailing , a quarter before One on Friday morning , after two or three smal struglings of Nature , and without such Agonies as in such cases are common , having ( like David ) serv'd her own Generation by the Will of God , she fell on sleep , Acts. 13.36 . Thus piously , thus resignedly , thus calmly departed this Wise , and Great , and Good Princess , who could never have learn'd the Art of Dying so well , if she had not first well understood and duly practis'd , the Art of Living so . What becomes Vs , who are left behind in this troublesome World , is the IV Fourth and last Consideration ; And I will detain you with it but a very little Time. Our Duty is manifold ; Towards GOD , the King , the Memory of the Queen , ( the Blessed Queen ! ) and our own selves . Towards GOD , our Duty is , to give Him the Glory , Thankfully to commemorate the Excellencies of his Grace , which shin'd in the Queen : for by his Grace she was what she was ; to give Thanks to him for enjoying so wonderful a Blessing thus long , without any murmuring because He was not pleas'd to continue it longer to us ; to own his Justice , to tremble at his Iudgments , to remove the Causes of them , our grievous Sins , and with frequent and earnest Supplication , to cry to Heaven , and say , Spare thy People , Good Lord ! spare them , & be not angry with us for ever . Towards the King ; our Duty is , to pray to God to double his Blessings upon him , and to endeavour our selves to support him by the steddiest Loyalty . Towards the Memory of the Queen , our Duty is , to mourn solemnly and deeply , ( so much even Foreign Nations have done ) and yet to temper our Sorrow with the strong Hopes we have of her Everlasting Felicity ; To speak Good of her , to observe and extol the mighty power of her Piety , which conquer'd so many Hearts ; so to commend her Virtues , as not to let them cool in our Practice , but , as far as we can and may , to follow her Example , who liv'd more ( that is , to more purpose ) in three and thirty years , than very many do in Seventy . To conclude our Duty towards our selves is , to weep , not so much for her as for our selves , and for our provoking Iniquities which have drawn down this Calamity upon us , and speedily to amend our Lives ; and in order to that , to think daily of Death , and not to suffer the Splendor of any Thing , that is Great , nor the Conceit of any Thing , that Good in us , to divert us from the Consideration of our Mortality . Seing the most VVise , Pious , Charitable , Humble Queen is taken away in the flour of her Age ; how foolish , how wicked is the wilful Forgetfulness of Death in the Dissolute , the Bloody , the Sick , the Aged , the Decrepid , nay , even in the Young and Healthful ! Let us consider we are Mortal , ( which we must do if we have any Thought that way at all ) and let us carry that Thought forward to all the Purposes of the holy living . For , when a Man dies , to concern is not how great or how rich he has been , ( all that is come to an end ) but how good a Life he hasled . May God give us all Grace to live as this Blessed Princess did , that we may dye like her ; that we may fight the good fight , and finish our course by all the Exercises of our Holy Religion , and keep the Faith inviolate , to the last minute of our days , that from thenceforth , there may be laid up for as a Crown of Life , by our Lord Jesus the righteous Judge of all Men ; To whom , with the Father , and holy Ghost , be all Honour and Glory world without end Amen . FINIS Notes, typically marginal, from the original text Notes for div A64379-e210 1 Pet. 5.5 . Jul. Poll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. c. 18. 
A65295	----	The fight of faith crowned, or, A sermon preached at the funeral of that eminently holy man Mr. Henry Stubs by Tho. Watson ... Watson, Thomas, d. 1686. 1678 Approx. 56 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A65295 Wing W1123 ESTC R8965 12196651 ocm 12196651 56007 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65295) Transcribed from: (Early English Books Online ; image set 56007) Images scanned from microfilm: (Early English books, 1641-1700 ; 905:30) The fight of faith crowned, or, A sermon preached at the funeral of that eminently holy man Mr. Henry Stubs by Tho. Watson ... Watson, Thomas, d. 1686. [4], 28 p. Printed and are to be sold by Joseph Collier ..., London : 1678. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stubbes, Henry, 1606?-1678. Bible. -- N.T. -- Timothy, 2nd, IV, 7-8 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-04 John Latta Sampled and proofread 2004-04 John Latta Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Fight of Faith CROWNED : OR , A SERMON PREACHED At the FUNERAL of that Eminently Holy Man Mr. HENRY STUBS . By THO. WATSON Minister of the Gospel . LONDON , Printed and are to be sold by Joseph Collier at the Bi●●● on London-Bridg , under the Gate , 1678. THE EPISTLE . Christian Reader , IT was not my intendment to have appeared thus publickly , but being requested by the near Relations of this worthy Minister deceased to print my Sermon , ( which by their appointment was preached ) I knew not well how to withstand their importunity . Indeed I was the more willing to let these lines be published , that I might raise a Pillar of Remembrance to the precious name of Mr. Stubs . The Subject-matter treated on is the Christian Combat and Crown . O blessed Crown which cannot be fully pencilled out in its orient colours , though an arch-angel should take the pencill . The Roman Emperours had three several Crowns set upon their head ; the first was of Iron , the second of Silver , the third of Gold. God sets three Crowns upon the Elect , Grace , Joy , Glory . What should we thirst after but this incomprehensible bliss ! Did our thoughts dwell above , we should live sweeter lives . The higher the Lark flys , the sweeter it sings . Cyprus was anciently called Macaria , the blessed Island ; but it is more true of Heaven , it is the blessed Island . 'T is a place where sorrow cannot live , and joy cannot die . It may be compared to the fields of Sicily , where there is continual Spring , and flowers all the year long . Could our Meditations mount up to the Empyraean delights , how would the World disappear and shrink into nothing ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — To those who stand upon the top of the Alps , the great Cities of Campania seem as little Villages . After St. Paul was wrapt up into third Heaven , the world was crucified to him , Gal. 6. 14. Worldly things when they are in their highest meridian of glory hasten to a Sun-setting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let us live more in the altitudes , and take a prospect of the eternal recompences ; what can be more delicious or sacred than to have Christ in our heart , and the Crown in our eye . I have inserted something more into this Sermon , than straits of time would permit in the delivery . If it may inkindle holy ardours in the breasts of any , and quicken their pace in the way to Heaven , I have my option . That this may be effected is the prayer of him who is Thy Friend and Servant in the Gospel , THO. WATSON . 2 TIM . IV. 7 , 8. I have fought a good fight , I have finished my course , I have kept the faith , henceforth is laid up for me a Crown of Righteousness . THese words were spoken by Paul the aged not long before his death , ver . 6. I am now ready to be offered , or ( as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) to have my blood poured out in sacrifice . And what a comfort was it to make this noble profession before his departure , I have fought a good fight , &c. The Text falls into three Parts : 1. St. Pauls Courage , I have fought a good fight . 2. His Constancy , I have finished my course , I have kept the faith . 3. His Crown , Henceforth is laid up for me a Crown of Righteousness . Here is a large field , and I can but pluck a few Ears of Corn , I begin with the first part of the Text. 1. Pauls Courage , I have fought a good fight , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have fought to an agony . Observe first , A Christians life is military , 1 Tim. 1. 18. That thou maist war a good warfare ; * a Saints life is not effeminate and slothful , but like the Soldiers life . 1. In respect of hardship : A Soldier hath not his soft bed or daily fair , but undergoes tedious marches ; such is the Christian life , 2 Tim. 2. 3. Thou therefore endure hardness as a good soldier of Jesus Christ. We must not be delicatuli ( as Tertullian speaks ) silken Christians , but expect to wrestle with difficulties : The naked neck is too soft and tender to bear the Cross of Christ. 2. In respect of Watchfulness : A Soldier gets up to his Watch-tower , and sends abroad his scouts for fear the Enemy surprize him ; a Christian must excubias agere , stand sentinel , be ever upon his guard . It was Christs Watch-word , Mark 13. 37. I say to you all watch . When you have prayed against sin , watch against temptation . 3. In respect of Combat , 1 Tim. 6. 12. Fight the good fight of faith . In order to which fight , a Christian must get his Armour and Weapons ready . 1. He must get his Armour ready , the care of most is to get riches , not armour ; there are two things absolutely needful , food and armour ; 't is necessary to get Christ for our food and grace for our armour without this there is no abiding the day of Tryal : A Soldier that wears his Princes Colours , but hath no armour , will soon fly the field ; such as by a profession wear Christs Colours , but have not the Armour of God upon them , will turn their backs in the day of battel . There are two chief pieces of the spiritual armour . 1. The Helmet , that is , Divine Hope , 1 Thes. 5. 8. For an helmet the hope of salvation : An Helmet is to defend the head that it be not hurt * ; so the hope of salvation as an Helmet defends a person , and makes him lift up his head in the greatest dangers . But Christians , be sure ye get the right helmet , the helmet of hope may be counterfeited . 1. The first deceit of the Helmet , or a false hope , is a dead hope ; Hypocrites have a faint velleity , they hope for Heaven , but exert no activity in working out salvation ; but true hope is a lively hope , 1 Pet. 1 , 3. Hope of Glory sets an edg upon the affections , and adds wings to the endeavour . 2. A false hope is an unclean hope , a man hopes , but sins ; 't is vain to speak of hopes of salvation , yet have the marks of damnation : True hope is an Helmet made of pure metal , 1 John 3. 3. He who hath this hope , purifieth himself . 3. A false hope is vanishing , 't is not an Helmet , but a spiders Web * ; the least terror of Conscience shakes it , but a true hope is permanent , Prov. 14. 32. The righteous hath hope in his death , in a dying hour his hope is in a living God. When Quintian the Persecutor commanded to cut off the breasts of Agatha a Martyr , Do thy worst Tyrant ( said he ) , yet I have two breasts which you cannot touch ; the one of Faith , the other of Hope . * O get the right Helmet , the Devil laughs at Hypocrites to see how they are cousened with false armour : A fool is contented with a Paper-helmet . 2. The second piece of the Spiritual Armour is the brest-plate , which is Love , 1 Thes. 5. 8. Putting on the breast-plate of Love. This breast-plate is inseparable , it may be shot at , but it cannot be shot thorow , Cant. 8. 7. A soul armed with love , will go through a Sea , and a Wilderness , he will dye in Gods service . * 2. A Christian must get his weapons ready . 1. The shield , Ephes. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Above all things taking the shield of faith . Epaminondas was not so careful of his life , as of his shield : A shield is of great use , it defends the head , it guards the vitals , it keeps the arrow from entring into the body ; the shield of faith defends the heart , and beats back the fiery darts of temptation . Scena a Roman Soldier did so long resist Ponipy's Army , till he had above an hundred darts sticking in his shield — Densam portans in pectore sylvam — * Hold forth the shield of faith , and nothing can hurt you . 2. The sword , Ephes. 6. 17. The sword of the spirit , which is the word of God : 'T is good for a Soldier to be well skill'd in his weapon , the word of God is a weapon to stab lust at the heart ; 't is observable when the Devil tempted our Saviour , he ran to Scripture ; 't is writen * three times Christ wounded the old Serpent with this spiritual weapon . And having gotten into this warlike posture , a Christian must in arenam descendere , enter the lists , and fight the good fight of faith . In the future life the Saints shall be out of the noise of the Drum and Canon , and not one stroke shall be struck more ; then they shall not appear in their armour , but their white robes , and with palm-branches in their hands in token of victory * but here they must fight the Lords battels * , and no cessation of arms till death ; and there is a threefold Regiment they must encounter with . 1. The lusts of the flesh which war against their souls , 1 Pet. 1. 11. The flesh is a sly intestine enemy , and least suspected * ; an enemy got within the walls of the Castle is most dangerous . Luther said he feared his own heart more than Pope or Cardinal , the heart is the somenter of sin * ; it mints evil thoughts , and blows up the coals of fiery passions ; it is the Trojan horse , out of which comes a whole army of lusts . And shall not we fight the good fight , and discharge with the fire of zeal against this bosom-traytor the flesh ? The Primitive Christians cryed , Ad leonem potius quam lenonem ; they chose rather to be destroyed by Lyons without , than lusts within . 2. The second Regiment to be resisted , is Satan and the infernal Powers * , 1 Pet. 5. 8. Your adversary the Devil as a roaring Lyon walketh about * : He walketh about not as a Pilgrim , but a spy that narrowly observes ; there were lyers in wait for Sampson , Judg. 16. 12. Satan like a muskiteer lies in ambush , and his design carries death in the front , seeking whom he may devour : He tempts one man to be drunk , another to be unclean ; he sets Kingdoms a-quarrelling , that at last he may devour them , like him who sets two cocks of the game to fight , that having killed each other , he may sup with their carcasses . Doth this hellish Goliah come into the field , and defie the living God ? and shall not some spear be lift up against him ? 1 Pet. 5. 9. Whom resist stedfast in faith . 3. The third Regiment Christians must fight against , is the inchantments of the world ; the world is a flattering enemy , it kills with embracing ; worldly things are retinacula spei * , they hinder our passage to the holy Land ; they choke good affections , as the earth puts out the fire ; whom the world kisseth it betrayeth . Heliogabalus made ponds of sweet water to drown himself , and guilded poysons to poyson himself ; the world destroys millions with her sweet waters of pleasure , and her guilded poysons of preferment ; let us then gird on our Armour , and fight valorously Good reason we should fight the fight of Faith , because we carry rich treasure about us : he who carries a charge of money about him , had need be in a fighting posture . We carry a precious soul about us ; if the Cabinet of the body be so curiously wrought and embellished , Psal. 139. 15. Then what is the jewel in it ? The soul is a spark and beam of celestial brightness * , a blossom of eternity , and shall not we by our martial prowess and chivalry defend this treasure ? to be robbed of the soul is an irreparable loss . God ( saith Chrysostom ) hath given thee two eyes , if thou losest one , thou hast another ; but thou hast but one soul , and if thou art robbed of that , thou art undone for ever . Use 1. Is the Christian life military ? To blame then are they who have no spiritual Artillery , nor do they make one sally out against the Enemy . 'T is death to go abroad unarmed ; People spend time in dressing themselves by the glass , and putting on their jewels , but do not put on their sacred Armour , Job 21. 12. They take the Timbrel and Harp , and rejoyce at the sound of the Organ ; as if they were rather in musick , than battel . Lycurgus would have no mans name written upon his Tomb , but his who dyed manfully in War : God writes no mans name in the Book of Life , but his who dyes fighting the good fight of faith . Use 2. Give battel to Sin and Satan , and pursue them with an holy malice * : and to encourage in the fight , let these things be weighed . 1. It is certamen praeclarum , a good fight : 'T is a lawful War ; Princes may commence a War to invade other mens rights and properties ; but God hath proclaimed this War against sin * , Col. 3. 5. Mortifie therefore your members , fornication , inordinate affection . 2. We have a good Captain : Jesus Christ is the Captain of our salvation * , Hebr. 2. 10. If a flock of sheep have a Lyon for their Captain , they need not fear the Wolf : Christ is the Lyon of the tribe of Judah , Revel . 5. 5. He not only leads us on in our march , but helps us in the fight : A Captain may give his Soldier armour , but he cannot give him strength : Christ animates and strengthens us * , Isa. 41. 10. He puts his spirit within us * , and so we are more than conquerors , Rom. 8. 37. 3. Our Enemy Satan is beaten in part already ; Christ hath given him his deaths-wound upon the Cross , Col. 2. 15. The Devil may roar against a Child of God , but shall not hurt him : he could not touch Job's life , much less his soul ; therefore fear not , resist the devil and he will fly from you , Jam. 4. 7. Satan is a conquered Enemy , he knows no march but running away . 4. Fighting is the best way to have Peace , by sitting still , we tempt the Enemy to fall upon us , and wound us ; our peace is preserved by War with Satan * : he who hath been skirmishing all day , may take Davids pillow at night , and say , in pace enbabo , I will lay me down in peace . Quest. How may we so fight the good fight as to overcome ? Answ. 1. Let us fight in the strength of Christ , Phil. 4. 13. I can do all things through Christs strengthning me . Grace it self , if it hath not a good second , will be beaten out of the field ; some fight against sin in the strength of their vows and resolutions , and so are foiled . We must go out against our spiritual Antagonists in the strength of Christ ; as David went out against Goliah in the Name of the Lord , 1 Sam. 17. 45. The Saints overcame the accuser of the brethren by the blood of the Lamb , Rev. 12. 11. 2. We must fight upon our knees by Prayer : Prayer is flagellum diaboli , it whips the Devil * ; the arrow of Prayer put into the bow of the promise , and shot with the hand of Faith , pierceth the old serpent . Prayer brings God over to our side , and then we are on the strongest side ; let us pray that God will inable us to overcome all our ghostly Enemies . While Joshua was fighting , Moses was praying on the Mount , Exod. 17. 11. so while we are fighting , let us be praying , Ephes. 6. 13 , 18. The way to overcome is upon our knees . 2. The second part of the Text , is , St. Pauls Constancy , I have finished my course , I have kept the faith . I have finished my course ] , cursum peregi — I have run out natures lease , I am come to the period of life prefixed , and am stepping into eternity : I have kept the faith , that is , I have kept the Doctrine of Faith , I have lived the life of Faith. 2. Observe , Christians should hold on till they come to the finishing of their Faith , a carceribus ad metam ; 't is not enough to begin well , to put forth fair blossoms of Religion at first , but we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continue firm to the end . * This is the glory of a Christian not only to hold forth the truth , but to hold fast the truth , Act. 21. 16. Mnason of Cyprus an old Disciple ; 't is a beautiful sight to see silver hairs crowned with golden vertues . It was the honour of the Church of Thyatira , her last works were better than her first , Rev. 2. 19. The excellency of a medicine is when it keeps its vertue . To finish the course and keep the faith , is like generous Wine that keeps its spirits to the last drawing . Use 1. Here is a bill of inditement against such as before the finishing of their course , have departed from the faith ; they are fallen to worldliness or wantonness , the very mantle of their profession is fallen off . Desinit in Piscem mulier formosa superne . Such were Lucian , Porphiry , Peter Castellon , Judas . Judas hath many successors . Demas forsook God , * and afterwards became a Priest in an Idol-Temple , saith Dorotheus . Julian bathed himself in the blood of beasts offered in sacrifice to Heathen gods , and so as much as in him lay , washed off his Baptism . Things which move from an artificial spring quickly cease ; unfound hearts having only external artifices of Piety , but wanting a vital principle of Grace , soon make a stop in Religion . How can they adhere to God who never loved him ? The Soldier who hath no true love to his commander , will throw off his Colours . , Hos. 8. 3. Israel hath cast off the thing that is good . We have had more shipwracks at Land than at Sea , men have made shipwrack of their conscience , 1 Tim. 1. 19. Apostates unravel the work they have been doing for Heaven , they pick out all their golden stitches , Ezek. 18. 14. As if a Limner should with a pencil draw a curious piece , and then come with his spunge and wipe it out again . Apostates drop as windfalls into the Devils mouth , they having disparaged the ways of God , and put Christ to open shame , Heb. 6. 6. God will make them do penance in Hell * . Use 2. Persevere in the Faith. What is a man the better to run some part of the race and then tire ? so to go within an inch of Heaven , and then fall short * . Who makes reckoning of corn that sheds before harvest ? or fruit that falls from the tree before it be ripe ? O Christians , remember your Salvation is now nearer , Rom. 13. 11. You are within prospect of the Holy land , and will you now tire in your march ? this is as if a Ship laden with Jewels and Spices , and within sight of the shore should be cast away ; or as if a Jew had been running to the city of refuge , and had gotten within half a furlong of the city , and then had fainted , and been slain by the avenger of blood . 'T was Beza's Prayer , Lord , perfect that which thou hast begun in me , that I may not * suffer shipwrack when I am almost in the haven . Mot. Consider , persevering in the Faith is a note of discrimination between a true Saint and an Hycrite ; the hypocrite he sets up in the trade of Religion , but will soon break ; he advanceth his mast and topsail , and sets out fair for Heaven , but in time of temptation falls away , Mat. 13. 21. but a true Christian is fixed in holiness ; he is not as a wave of the Sea , but as a Rock in the Sea. His zeal like the fire of the Vestal Virgins in Rome is always kept burning . That we may spin out this fine thread of Religion to its full length , and hold out to the end , 1. Let us be well grounded in the Fundamentals of Religion , the Doctrine of Justification , Regeneration , the Resurrection , and the eternal recompences , Col. 1. 23. Grounded and setled ; such as are unprincipled will be led into any error , the Masse or the Alchoran , you may lead a blind man any whither ; he will hardly ever suffer for the truth that doth not know it . 2. If we would hold on in the Faith let us preserve a jealous fear of our selves ; fear is the souls life-guard , it causeth vigilance , it banisheth presumption , Rom. 11. 20. Be not high-minded but fear . If God lets go his manu-tenancy we fall . How many have been over-turned with self-confidence as the vessel with the sail . Pendleton's proud brag was soon confuted , instead of his fat melting in the fire , his heart melted ; the fear of falling keeps us from falling . Fear begets prayer , and prayer begets strength , and strength begets constancy . 3. If we would keep the Faith to the end , let us labour to tast the sweetness of Religion in our own souls , Psal. 34. 8. O tast and see that the Lord is good . The light of Truth is one thing , the rellish is another , Psal. 119. 103. How sweet are thy words unto my tast , yea sweeter than honey . Many fall away because they never tasted what Religion was ; they could tast some sweetness in corn and oyl , but Promises were dry brests . If the wine of the Word have ever chear'd our heart , we will never part with it . 4. If we would continue our progress in the ways of God , let us be inlaid with sincerity ; this silver-thread must run through the whole chain of our duties . A Christian may have a double principle , but he hath not a double heart ; he is perfect with the Lord , Deut. 18. 13. Nothing will hold out but sincerity , Psal. 25. 21. Let integrity preserve me . When Job could not hold fast his Estate , yet he held fast his Religion ; whence was this ? from his sincerity , Job 27. 6. My righteousness I hold fast , and will not let it go , my heart shall not reproach me so long as I live . The garment of Job's profession did not tear , because it was lined with sincerity . 3. The third part of the Text is St. Paul's Crown , Henceforth is laid up for me a Crown of Righteousness ; it is Corona recondita , a Crown laid up . A Christians best things are to come * . Well might the Apostle say , It doth not yet appear what we shall be , 1 Joh. 3. 2. We are here as Princes in disguise , the world knoweth us not ; but there is a Crown laid up . While we are laying out for God , he is laying up for us . And what Crown is this ? a Crown of Righteousness . The felicity of Heaven is described sometimes by a city for riches , Heb. 11. 10. sometimes by a country for pleasure , Heb. 11. 16. sometimes by a Crown for honour . And this Crown hath various Appellations : 1. It is called a Crown of Glory , 1 Pet. 5. 4. it is full of splendor , therefore said to be bespangled with Stars , Rev. 12. 1. We can no more bear a sight of this Crown till God enlarge our capacities , than a weak eye can bear the dazling beams of the Sun. 2. It is called a Crown of life , Jam. 1. 12. whoever heard before of a living Crown ? It is a Crown of life , not only ( as Grotius saith ) because it is bestowed in the life to come , but because it enlivens with joy ; it not only Crowns the head , but chears the heart . 'T is a living Crown . 3. It is called a Crown of Righteousness in the Text ; not that it is of right due to us , or comes of merit , as the Papists corruptly gloss ; we cannot deserve a crum at Gods hands , much less a Crown . That which merits must be a gift , not a debt , whatever service we do for God is a due debt ; nay , we cannot pay all ; nay , that which we pay is not in currant money , our duties are stained with sin , where then is merit ? but it is called a Crown of Righteousness , because it is purchased by Christs righteousness , and because God having promised this Crown , it is righteous in him to bestow it . Hence observe thirdly , for the persevering Saint there is laid up a Crown of righteousness in Heaven ; * a Crown is the highest ensign of worldly happiness . 'T is only for Kings and Persons of renown to wear ; there is a Crown of righteousness laid up for the Elect. 'T is a massy Crown . The Hebrew word for glory signifies a weight * ; things that are precious , the more weighty they are the more they are worth . The weightier a chain of Pearl is the more it is worth . The Heavenly Crown is expressed by a weight of glory , 2 Cor. 4. 17. This Crown of righteousness doth out-vye , and exceed all earthly Crowns . 1. It is more refined ; earthly Crowns are interwoven with troubles ; they are not made without crosses . It was King Henry the Sevenths motto , a Crown of Gold hung in a bush of Thorns . But the Saints Crown is not mixed with care , it adds no sorrow with it . 2. The Crown of righteousness is given to every individual Saint . Here the Crown goes but to one person , a Crown of gold will fit but one head ; but in Heaven every Saint is a King * , and hath his Crown . 3. The Crown of righteousness doth not draw envy to it . David's Crown was an eye-sore to Absalom , and he would have plucked it from his Fathers head , but in the life to come different degrees of glory , shall neither stir up pride , nor cause envy ; for though one Crown may be bigger than another , yet every ones Crown shall be as big as he can carry . 4. The Crown of righteousness is everlasting ; that which disparageth earthly Crowns is , they are corruptible , Prov. 27. 24. Doth the Crown endure to every generation ? Terrestrial Crowns soon moulder into the dust , but the Crown of righteousness is a Crown of Immortality , it neither spends nor fades * , 1 Pet. 5. 4. Ye shall receive a Crown of righteousness which fadeth not away . Corona virens , non ( quales illae ex hedera & lauro ) marcescens * Eternity is a Jewel of the Saints Crown . Quest. What is the quiddity or matter of which the Coelestial Crown is made ? Answ. The Crown it self consists in the Beatifical sight and fruition of the all-glorious God. * What else is the Angels Crown but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beholding of Gods face , Mat. 18. 10. Deus & Coronator , & Corona * ; to have intellectual transforming sights of God , will ravish the Elect with infinite delight . Chrysostom saith , The souls of the blessed shall be bespangled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with some of those illustrious beams of Gods glory which shall be transparent through the bright mirrour of Christs Humane nature . If there were such gladness when Solomon was Crowned , 1 King. 1. 40. They rejoiced with great joy , so that the earth rent with the sound ; what mighty acclamations and triumphs will be on the Saints Coronation day ? such will be the extasies and divine raptures of joy , as exceed our very faith * . The delights of Heaven may be better felt than expressed . Whatever can be said of the Coelestial Crown is but gutta de mari , as a drop to the Ocean , nay , scarce so much . Quest. When shall the Saints receive this Crown of righteousness ? Answ. They shall receive it in part immediately after death , before their bodies are buried , their souls are crowned , 2 Cor. 5. 8. Absent from the body , present with the Lord ; if the Crown were not instantly bestowed after death , it were better for believers to stay here , for they are here daily cucreasing their Grace ; here they have some bunches of Grapes by the way , sweet foretasts of Gods love , so that they had better stay here , if they had not a speedy transition and passage to glory . But this is the consolation of believers , that they shall not stay long for their preferment ; no sooner did Lazarus die , but he had a convoy of Angels to carry him to Abrahams bosom . Christians you may be happy before you are aware , it is but winking and you shall see God. The full Coronation will be at the Resurrection when the bodies and souls of Believers shall be reunited ; their Bodies shall be Crowned with immense felicity , and clarified like Christs glorious body . Quest. But why is the Crown at all deferred , why is it not set on a Christians head presently ? Answ. It is not yet the proper season . 1. We are heirs under age ; we receive but Primitias spiritus , the first-fruits of the spirit , Rom. 8. 23. Grace is in its minority ; now , though some Princes have been crowned in their Cradle , God crowns none till they are of perfect stature . Sin incorporates with grace , would we partake of glory while we partake of sin ? 2. Our work is not yet done , we have not finished the faith ; the labourer doth not receive his pay till his work be done . Christs reward was deferred till he had perfected his work , Joh. 17. 4 , 5. I have finished the work which thou gavest me to do , and now O father glorifie me . The Lord doth not think it meet that we should have our pay before hand ; when we have arrived at the end of our faith , then comes salvation , 1 Pet. 1. 9. Br. 1. See then there is nothing lost by solid piety ; after fighting the good fight of faith , comes the Crown of righteousness . When we hear of the severe part of Religion , steeping our souls in the brinish tears of repentance , mortifying our complexion-sin , we are ready to grumble and mutiny , but do we serve God for nought ? will he not compensate our labours with a Crown ? yea , such a Crown which as far exceeds our thoughts as it doth our deserts . No man can say without wrong done to God that he is an hard master . The Lord gives double pay , he gives great vailes in his service here , inward joy and peace , and afterwards he refresheth us with the delights of Paradise which are without intermission and expiration : O what a vast difference is there between duty enjoyned , and glory prepared ! What is the shedding of a tear to a Crown ? 2. Branch . See what contrary ways the godly and the wicked go at death ; the godly are advanced to Crowns of Glory , the wicked are bound with chains of darkness , Jude 6. But what are these chains ? Surely such as no aqua-fortis can eat a-sunder . By these chains I understand God's Soveraign Omnipotency , fastening sinners under wrath ( as the chain doth the Prisoners ) that they cannot stir : Sinners may break the chain of Gods Precepts , but they cannot break the chain of his Power : This is the unparallel'd misery of impenitent souls , they do not go to a Crown when they dye , but to a Prison ; O think what horror and despair will possess the wicked when they see themselves ingulphed in tremendous flames , and their condition hopeless , helpless , endless * . A servant under the old Law , who had an hard master ; yet every seventh year being a year of Jubilee , or release he might go free ; but in Hell there is no year of release when the damned shall go free , Mark 9. 44. What is become of mens intellectuals ? Have they lost their reason as well as their conscience ? Why do they not bethink themselves in time what sin will bring them to , though now it shows its colour in the glass , yet in the end it will bite as a serpent , Prov. 23. 32. If a man had but a sight of Hell ( saith Bellarmine ) it were enough to make him sober , yea turn Hermite and Anchorite , and live a most mortified life . 3. Branch . See the grand folly of such as for vain pleasures and profits will lose this celestial Crown : It may be said of them , as Eccles. 9. 3. Madness is in their heart . Tiberias for a draught of water lost his Empire ; men swallow temptations like pills , which gripe their consciences , and afterwards make them forfeit blessedness . This will accent and inhance a sinners torment , and will cause gnashing of teeth , to think how sillily he lost paradise ; for a flash of impure joy , he parted with the quintessence of happiness . Would it not vex one to think he should be so inveigled as to part with his land of Inheritance for a fit of musick ; such are they who let Heaven go for a song . If Satan could make good his brag , in giving all the glory and kingdoms of the world , they could not countervail the loss of Heavens Crown ; whenever a sinner dyes , the Devil will beg him for a fool . 4. Branch . If the Saints are installed , and have the Crown-royal set upon them at death , then what little cause have we to mourn immoderately at the death of godly friends ? God allows us tears ; Jacob wept over his dead Father * ; tears give vent to grief — strangulat inclusus dolor — but there is no reason we should grieve excessively for our pious friends , they receive a Crown , and shall we mourn when they have preferment ? Suppose you had a dear relation beyond the Sea , and you should hear he were Crowned King , would you grieve to hear of his advancement ? Thy friend who dies in the Lord , receives immediately a Crown of Righteousness , and will you be cast down with sorrow ? Why should you shed tears immoderately for them who have all tears wiped from their eyes ? Why should you be swallowed up of grief for them who are swallowed up of joy ? They are removed hence for their advantage , as if one should be removed out of a smoky Cottage to a Pallace ? The Prophet Elijah was removed in a fiery chariot to Heaven ; Shall Elishah weep inordinately , because he enjoys not the company of Elijah ? Is it not better to have sparkling Crowns and white Robes , than to sojourn in the tents of Kedar ? Is it not better to live among Angels than fiery serpents ? Is it not best to have Christs banner of love displaid over us ? Are there any sweeter smiles or softer embraces than his ? Why then should any macerate , and even intomb themselves in sorrow for their relations ? Theocritus saith , it was a custom among the Ancients to have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or funeral banquet , because of the felicity they supposed the parties deceased did enter into ; O thou who hangest thy harp upon the willows , and with Rachel refusest to be comforted ; remember there is no wiping away tears from the eye , but with the winding-sheet ; thy friend could not be in the Region of the blessed , till he dyed ; his dying-day was his ascension-day : O then keep thy tears for thy sins , but do not torment thy self with grief for him , whose soul is as holy as it would be , and as happy as it can be . Use 2. Tryal . Are we heirs to this glorious Crown ? Such only as are righteous persons shall wear the Crown of Righteousness : The work of righteousness goes before the Crown of Righteousness , Isa. 32. 17. Are we not only Morally , but Theologically righteous ? Have we a righteousness of imputation procured for us by Christs merit , and a righteousness of implantation produced in us by his spirit ? Are we consecrated with the anointing Oyl of grace ? God gilds the elect with the beams of his own Holiness , and makes them shine like himself . Have we both circumcision of heart , and circumspection of life ? If we are righteous persons , we are sure to wear the Crown of Righteousness . Let not the profane presume of happiness ; let not them think to go to Heaven per saltum , to leap out of Delilah's lap into Abrahams bosom , 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the Kingdom of God ? God will not lay a Viper in his bosom , or set a Crown upon the head of a swinish sinner . Use 3. Exhort . It hath a double aspect : 1. To all in General . 1. Believe that there is a Crown of Righteousness laid up for all that fight the good fight . Some of the Rabbins say , that the great dispute between Cain and Abel was about the world to come : Abel affirmed a Crown of recompence for the godly , Cain denyed it . This truth concerning the real Elyzian delights in reversion , should be graven upon our hearts as with the point of a diamond . Carnal persons look upon the felicities of the other world , but as a Platonical idaea , or fancy ; they do not see the Crown with bodily eyes , therefore they question it : The verity of the soul may as well be questioned , because being a spirit it cannot be seen : Doubting of Principles , is the next way to denying them . Let us set our seal to this , there is a Crown of Righteousness laid up . Where should our Faith rest but upon a Divine Testimony ? The whole earth hangs upon the word of Gods Power , and shall not our Faith hang upon the word of his promise ? Tit. 1. 2. In hope of eternal life , which God who cannot lye hath promised . The Saints Crown is purchased by Christs blood , Ephes. 1. 14. and Christ will not lose his purchase . What was the end of Christs ascension ? He went up to Heaven , not only to invest himself , but all believers with Glory ; as an Husband takes up Land in another Country in the behalf of his Wife . What did Christ pray for , but that all the Saints might be with him ? John 17. 24. And what Christ prayed for as he was man , he hath power to give as he is God : Besides , the Lord hath given us the unction of his spirit to prepare us , and the earnest of his spirit to assure us of happiness , 2 Cor. 1. 21. and he will not lose his earnest ; so that the Crown of Righteousness shall indubitably be bestowed . To question this , is to destroy the main Article of our Creed , life everlasting . Such Atheists as judg the eternal recompences fictions , put God to swear against them , that they shall never see life . 2. Branch . Strive for this Crown * . I have read of those who travel in long Pilgrimages to the holy Land , they have hard lodgings , and pass through a number of dangers ; and at the end of their journy pay a large tribute at the Pisan Castle to the Turks ; and when they come thither , they see only a bare sepulchre , where it is supposed their Saviour lay . Did they take such pains to gratifie their superstitious devotion ? What Herculean labour then should a Christian undertake in his journy to the true land of promise , whereby he shall both see and enjoy his Saviour , and not enter into his Sepulchre , but Palace , and be eternally crowned with the delights of the Jerusalem abo 〈…〉 〈…〉 we but take as much pains for Heaven , as others do for the world , undoubtedly we might obtain it , Phil. 3. 15. Reaching forth unto those things which are before * . A metaphor taken from Racers , that reach their necks forward , and strain every limb to lay hold upon the prize ; let us contend , tanquam pro aris & focis . There are two things requisite for a Christian , a watchful eye , and a working hand ; to purpose , let us add pursuit . What scuffling is there for outward honours ? Men will wade through blood to a Crown . Was there such strife for a corruptible Crown in the Olympian and Isthmean races ? Sometimes the Crown bestowed upon the Victor was made of Olive , sometimes of Mirtle , sometimes of Cynamon enclos'd in Gold ; but still it was corruptible : O then how strenuously should we labour for the Garland made of the flowers of Paradise , which never fade ! With what vigour and resolution did Hannibal march over the Alps for the obtaining terrestrial Kingdoms ? How should we act then ad extremum virium , for that Orient Crown which shines ten thousand times brighter than the Sun in its meridian splendour . Luther spent three hours a day in Prayer : Anna the Prophetess departed not from the Temple , but served God with fastings and prayers night and day , Luk. 2. 37. The learned Calvin , Jewell , Perkins were indefatigable in their pursuit after Glory . Let us look to this Cloud of Witnesses , and bestir our selves , ply our Oar , double our Files ; Who would not toyl all day , to catch salvation at night ? when the flesh crys out , What a weariness is it ? Who can endure all this labour ? say , it is worse enduring Hell : The labour for Heaven , though it seem pungent , it is transient ; the fight is quickly over , and then comes the immarcescible Crown . 2. It hath a particular aspect to believers . 1. Be full of anhelations and longings for this Crown of Righteousness . Doth not the banished Prince desire his native Countrey ? The unwillingness of Christians to go hence shows , 1. The weakness of their Faith : They question their interest in this excellent glory ; were their title to Heaven more cleared , they would need patience to be content to stay here any longer . 2. The weakness of their love . Love ( as Aristotle saith ) desires Union . Did men love Christ as they should , they would desire to be united to him in glory . St. Paul desired to be dissolved and be with Christ , Phil. 1. 23. It was the speech of an holy man on his death-bed , My heart is in heaven , Lord lead me to that glory which I have seen already as through a glass * . We are encompassed with a body of sin ; should not we long to shake off this viper ? We are combating with Satan ; should not we be willing to be called out of the bloody field , where the bullets of temptation fly so fast , that we may receive a victorious Garland ? We now live far from Court , we do rather desire God than enjoy him ; should not we long to be crowned with the blissful sight of Gods face ? Though we should be content to stay here to do God service , yet we should ambitiously desire to be always sunning our selves in the light ofGods countenance ; think what it will be to be led into Christs wine-celler , to have the kisses of his mouth , to smell the Savour of his oyntments , to lye in his bosom , that bed of love ; think what it will be to have unstained honour , unparallel'd beauty , unmixed joy ; what it will be to tread upon stars , to dwell among Cherubims , and to feast on those dulcia fercula , heavenly delicacies and rarities wherewith God himself is delighted . Methinks our souls should be big with longing for these things , and we should be put into such a blessed Pathos of desire , as Monica , who hearing of the joys of Heaven , cryed out , Quid hic facio ? What should I do here ? why is my soul held any longer with this earthen fetter of the flesh ? would but God give us some Idaea , or imperfect glimps of Heavens Glory ; how should we be ready to fall into a Trance with Peter ? And being a little recovered out of it , what earnest suiters would we be to be caught up for ever into the Heavenly Paradise . 2. You who are the heirs of Glory , be exhorted to work with all your might for God : Love and serve God more intensly than others , who hath laid up such things for you , as eye hath not seen , nor can it enter into mans heart to conceive , 1 Cor. 15. 58. Always abounding in the work of the Lord , knowing your labour is not in vain in the Lord — immensum gloria calcar habet — St. Paul had a spirit of activity for God , 1 Cor. 15. 10. I laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly than they all . St. Pauls obedience did not move slowly , as the Sun upon the dial , but swiftly as the Sun in the firmament ; whence was this , his eye was upon the Crown , Henceforth is laid up for me a Crown of Righteousness : The recompence of reward may add wings to duty , and oyl to the flame of zeal . What are we that God should incircle us with happiness , and not others ? that he should ( as Jacob ) cross his hands , lay his right hand upon us , and his left hand upon others ; O discriminating grace for ever to be adored , how can we serve God enough ? If there could be tears shed in Heaven , it would be for this that we have been so lame in our duty , and have brought no more revenues into the Heavenly Exchequer . 3. Let this be as Bezoar-stone to revive and bear up your hearts under all your present sufferings , Act. 20. 23. Bonds and afflictions abide me . Affliction is the Saints diet-drink ; instead of Roses they are crowned with thorns . You may aswell separate weight from lead , as sufferings from a Saints life , 2 Cor. 9. 8. We are troubled on every side . Believers are as a ship that hath the waves beating on both sides , but this Text may buoy them up from sinking , there is glory which doth succed and exceed all their sufferings . The Saints now drink in a wormwood-cup , but shortly they shall drink in a spiced cup , and tast the same heavenly Nectar as the Angels . One days wearing the Coelestial Crown , will abundantly pay for all their sufferings , Rom. 8. 18. I reckon that the sufferings of this present time , are not worthy to be compared with the glory which shall be revealed in us . The weight of glory makes affliction light . O ye Saints who are the true birds of paradise sing in winter , there is glory behind , and every suffering will be like a grain put in the scale to make your glory weigh heavier . Suffering Saints shall have more Jewels hung upon their Crown . 4. Let this be an antidote against the fear of death . The day of death is ( as Seneca calls it ) aeterni natalis , the birth-day of eternity ; believers are not fully happy till death * . Death therefore is made a part of the inventory , 1 Cor. 3. 22. Death is yours . When the mantle of the flesh drops off , the soul ascends in a triumphant chariot ; God hath promised his people a portion , but it is not paid them till the day of death . 'T is their fathers good pleasure to give them a Kingdom , Luk. 12. 32. but they cannot see it till death hath closed their eyes . Why then should the Saints be troubled at death ? indeed I wonder not that the wicked are appal'd , and scared at the approach of the King of terror ; they are in debt to Gods justice , and death as Gods Serjeant arrests them , and drags them before the Divine Tribunal . But why should any of Gods children be under such consternation , and have the trembling at the heart ? What hurt doth death do to them ? it pulls off their fetters and puts jewels upon them ; it leads them to gates of Pearl , rivers of pleasures . Faith gives a title to Heaven , death a possession . Go forth my soul , said Hilarion on his death-bed , what fearest thou ? why should the godly dread their priviledg ? is a Prince afraid to cross the narrow Seas who is sure to be Crowned assoon as he comes at shore ? This puts Roses into the pale face of death , and makes it look more ruddy and amiable ; it is aditus ad gloriam , it crowns the Saints with all the delights of the Empyraean Heaven . I Have done with the Text , it remains that I should speak something to the occasion . It hath pleased the all-wise God to take to himself lately , that reverend and faithful Minister Mr. Henry Stubs , whose death we now commemorate . The memory of the just is blessed . Fulgentius calls a good name the godly mans heir , it lives when he is dead . This man of God hath left a sweet favour and perfume behind in Gods Church , besides his atchievement of humane learning , he was enriched with the knowledg of Christ crucified . The Graces excell the Muses . He was very humble ; humility is the best garment a Minister can preach in * . He was one of a thousand for integrity . The plainer the Diamond is , the richer . He was a grave Preacher , and did chuse rather to speak solidè than floridè . He spake as became the Oracles of God. Levity is below the majesty of Preaching . He was a painful labourer in Gods Vineyard ; he preached in season and out of season . The souls of people were dearer to him than his life * . Praying and Preaching was rather his delight than task . He was a burning lamp consuming himself to give light to others . He preached feelingly ; he felt those truths in his own soul which he recommended to his Auditors ; an unconverted Minister is like a Lute , making sweet Musick to others , but it self is not sensible ; this elect vessel retained a scent and rellish of those sacred Truths which he poured out to others . He lived much by faith , and had sweet converse with God ; all the Saints have Gods heart , but some have more of his company . He was Exemplary in his deportment ; he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ministers by vertue of their calling , approach nearer to God , Exod. 19. 22. The Elements the higher they are , the purer ; the fire is purer than the air . The higher we are by office , the holier we should be . Quo sublimiores , eo sanctiores . This blessed person deceased , did live as an incarnate Angel. I may say of him as Basil of Gregory Nazianzen , he thundred in his Doctrine , and lightned in his Conversation . He was charitable-minded . I have been credibly informed , that out of that little he had gathered together while he was in his Living , he appointed two hundred pounds ( which he intrusted in the hands of Feoffees ) to be improved annually for the good of the poor to buy them Bibles . He was of a sweet temper , never fierce but against sin . He was devout towards God , affable to his Friends , loving to his Relations . The Lord honoured his Ministry very much , he had a double Crown ; the souls he converted were his Crown of rejoicing * , and now he wears a Crown of Righteousness . How great a loss hath Glocestershire and London of this eminent Minister . It hath been told me , that he set apart some time every day to pray for the Church of God ; he ( like Moses ) lay in the breach to turn away wrath ; we shall soon grow poor if we lose such praying friends . During the time of this good mans sickness , he was asthmatical , and laboured much for breath , so that he could not utter himself so freely , but what was heard to drop from him was very savoury . He said he had fled to the city of refuge , and recited that Scripture , 2 Tim. 1. 12. I know whom I have believed , and I am perswaded he is able to keep that which I have committed to him against that day . I pray God give all who are concerned in this loss , wisdom to improve this present stroke , and make a living Sermon of their dead Minister . He is now voti compos , he enjoys the sight of that God whom he so pathetically longed for upon his death-bed . He is got into the upper region above all storms . His body is returned to dust , and his soul to rest . He is enclosed in happiness , as the word for Crowning imports * . He is as rich as the Angels , though he hath lost his life , yet not his Crown . FINIS . Notes, typically marginal, from the original text Notes for div A65295-e100 Chryfost . Notes for div A65295-e420 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys. * Galta caput tuetur . * Job 8. 14. * Duae tamen supersunt mamillae , una fidei , altera spes . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ignatius . * Lucan . * Mat. 4. 10. * Rev. 7. 9. * Certent singuli ut accipiant coronas , Cypr. * Si soris host●m non habes , domi invenies , Livy . * Fomes peccati , Aug. * Ephes 6. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tertul. * Damascen . * Qnis sanctorum sine certamine coronatus est , Hierom. * Gen. 3. 15. * Forti anim● pugnare dece● , sub Christi auspiciis & vexillo , Calv. * Eph. 6. 10. * Erek . 36. 2● . * Pax nostra bellum contra daemonem , * Tertul. * Non pugnanti sed vincenti dabitur corona , Aug. * 2 Tim. 4 , 10. * Heb. 10. 38. * Non quaruntur in Christianis initia , sed finis . Hierom. * Domine quod capisti perfice , nè in portu naufragium accidas . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Rev. 1. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. * Menochius . * In visione Dei ut primi veri , & amore Dei ut summi boni consistit Corona . * August . * Premium quod side non attingitur . Aug. Use 1. * ubi nec qui : torquetur moritur , nec qui torquet fatigatur , Bern. Flor. * Gen. 50. 1. Heb. 3. 18. * Sen. Herc. Fur. Non est ad astra mollis è terris via . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Mr. Rollock . Act. 10. 11. * Sicut testa ovorum quamvis pulchre formata , necesse est tamen eam frangi ut inde pullus procedat ; ita hujus corporis necesse est testam , ut status ille sublimior regni coelestis effulgeat . Clem Al. * 1. Pet. 5. 5. * Nec propter vitam vivendi perdere causam . D. Reyn. * 1 Thes. 2. 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 
A65312	----	A sermon preached July 2, at the funeral of Mr. John Wells late pastor of Olave-Jury, London by Thomas Watson ... Watson, Thomas, d. 1686. 1676 Approx. 42 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A65312 Wing W1143 ESTC R9175 12197565 ocm 12197565 56019 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65312) Transcribed from: (Early English Books Online ; image set 56019) Images scanned from microfilm: (Early English books, 1641-1700 ; 905:33) A sermon preached July 2, at the funeral of Mr. John Wells late pastor of Olave-Jury, London by Thomas Watson ... Watson, Thomas, d. 1686. [4], 35 p. Printed for Tho. Parkhurst ..., London : 1676. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wells, John, 1623-1676. Bible. -- N.T. -- Corinthians, 1st, VII, 29 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-11 Mona Logarbo Sampled and proofread 2004-11 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON Preached July 2 , at the FUNERAL OF M r John Wells Late Pastor of Olave-Jury , London . By Thomas Watson , late Minister of the Gospel in Stephens Walbrook , London . LONDON , Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Marcers-Chappel , 1676. TO THE READER . Good Reader , AT the Request of some friends I have been induced to publish this Sermon : it is swelled something bigger in the Press ; But the matter I had prepared before , only there wanted Time to serve it in . If thou reapest any benefit by this ensuing Discourse , I shall not repent that it was made publick . July 7. 1676. Thine to serve thee THO. WATSON . TIMES SHORTNESS . I COR. VII . 29. But this I say , Brethren , the time is short . THe blessed Apostle in these words shews us what our station in the world , and all our Secular enjoyments are ; they are minute and transient , But this I say , Brethren , the time is short . The Text consists of two parts : 1. A Kind Compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Brethren . 2. A Seasonable Admonition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The time is short . 1. A Kind Compellation , Brethren . The Saints of God are Brethren . They are eodem sanguine conglutinati * , cemented together with the blood of Christ. Then let there be no strife among them , seeing they are brethren , Gen. 13. 8. Believers are regenerated by the same Spirit , they suck the same Breasts , the Promises ; they wear the same Garment , Christs Righteousness ; they sit at the same Board , the Table of the Lord ; they partake of the same Glory , the inheritance in light , Col. 1. 12 , and shall they not love ! There ought to be no contending among Gods people , but who should love most * . Satan leaps at discord , he warms himself at the fire of mens Passions . If he cannot divide the Spiritual members from their Head , he will endeavour to make them smite one against another . If he cannot keep the Saints from Heaven , he will endeavour to make them fall out by the way . It was ill for Abrahams Herd-men and Lots to fall out when the Canaanite was in the Land , Gen. 13. 7. 'T is an ill time for Mariners to be fighting when the enemy is boring an hole in the bottom of the Ship. Take heed the Popish Enemy doth not enter at your breaches . Let Christians remember they are Brethren . Unity among Brethren , resembles the harmony among Angels . Psal. 133. 1 , 2 , Behold how good and pleasant it is for brethren to dwell together in unity ; it is like the precious ointment upon the head , as the dew of Hermon . 'T is compared to ointment , because it is sweet ; and to the dew of Hermon , because it makes every thing fruitful . The Primitive Christians were of one heart , Act. 4. 32. Let us pray , That that Golden Motto may be written upon England , Cor unum , via una , one Heart , and one way ; Jer. 32. 39. What a blessed place will Heaven be , where our light shall be clear , our love shall be perfect , our joy shall be full ! 2. A Seasonable Admonition , The time is short . This word [ Time ] I shall take more strictly for the term and period of mans life , The time is short . The divers instances of Mortality may serve as so many Commentaries upon the Text. The Greek word for short * alludes to Mariners , who roul up their Sails and bring them into a narrow compass when the Ship draws near the Harbour . So though the sails of mans life were spread larger in the times of the Patriarchs , yet now God is folding up these sails in a narrower compass , Tempus contractum est , the Time is short : the Scripture frequently asserts the brevity and transitoriness of mans life , Psal. 89. 97 , Remember how short my time is * . Psal. 39. 5 , Behold , thou hast made my days as an hand-breadth ; which is the least of the Geometrical measures . Job useth three elegant Metaphors to set forth the shortness of mans life , Job 9. 25 , My days are swifter than a Post , they are passed away as the swift ships , as the eagle that hasteth to her prey . If we look to the land , there mans life is like a swift Post ; if we look to the Sea , there it is like a swift Ship ; if we look to the air , there it is like a flying eagle . Life is compared to a cloud , Job 7. 9 , a cloud is a vapour drawn up by the Sun into the middle-region of the air ; when this cloud comes to its full proportion , it is soon dispersed and blown away with the wind . Life gathers as a cloud , bigger and bigger , but on a sudden it is dissipated by death . Our life is but as a point to the Globe * , nay it is less , Psal. 39. 5 , My age is as nothing * before thee . There is but a span between the Cradle and the Grave . Solomon saith , There is a time to be born , and a time to die , Eccles. 3. 3 , but mentions no time of living , as if that were so short , it were not worth speaking of * . Quest. In what sense is the time of life short ? Answ. 1. It is short in respect of the uncertainty , it may instantly expire . A man that holds a Farm at the will of his Landlord , if he be asked how long time he hath in the Farm , he will say , no time at all , because he is sure of none , he may be turned out the next hour . So our time is short because uncertain . Hezekiah , it is true , had a lease of fifteen years sealed , Isa. 38. 5 , but we have no such lease sealed us , death may be within a days march of us . Quis scit an adjiciant hodiernae crastina vitae tempora , dii superi * . There are so many casualities , that it is a wonder if the slender thread of our Life be not cut off by untimely Death . Have you not seen a Virgin on the same day dressed in her Bride-apparel , and her Winding-sheet . 2. Time is short in respect of the improvement . If we reckon that for Time which is well spent , then Time is brought into a narrow compass indeed : a great part of our Time lies Fallow : take from our life all the time of Eating , Drinking , Sleeping , besides idle impertinencies , and then how short is out Time ! How little is the time wherein we can truly say , Hoc Vixi , This time I have lived ! O how little is the time which is spent with God! Time misimployed , is not Time lived , but Time lost * . 3. Time is short compared with Eternity . There is no Prospective-glass to see to the end of Eternity . Eternity is a Day that hath no Sun-setting * . It is a Circle without beginning or end . Eternity is a sum that can never be numbred , a Line that can never be measured : reckon as many millions of years as there have been minutes since the Creation , and they stand for Ciphers in Eternity . The most elevated strains of Rhetorique cannot reach Eternity * : It is a Sea without Bottom and Banks . Time may be compared to a spot of Earth lying at the mouth of the great Ocean ; Time is a Spot on this side Eternity ; and what a little of that Spot is Mans life ! Thus you see in what sense Time is short . It will not be long before the Silver cord be loosed , and the Golden bowl broken , Eccles. 12. 6. By the Silver Cord I understand the Pith or Marrow of the Back , which for its whiteness is called Silver : this Silver Cord will soon be loosed . By the Golden Bowl is meant the Meninx , or Skin , wherein the Brains are enclosed as in a Bowl ; this Golden Bowl will soon be broken . Time goes on apace * . The Poets painted Time with Wings , because it flies so fast . In Joshua's dayes , when the Sun and Moon stood still , Time went on . In Hezekiah's Reign when the Sun went Ten degrees backward , Time went forward . Our whole life is nothing else but a passage to Death , where there is no staying by the way , or slacking our pace . Vse 1. See what a poor inconsiderable thing Life is . The time is short , and upon this small Wire of time hangs the Weight of Eternity . Life is but a short Scene Acted here . It is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vapour or puff of Wind , Jam. 1. 4 * . Life is made up of a few flying Minutes . Oh then how imprudent are they , who to save their Lives will damn their Souls ! He were unwise , who to preserve a short Lease would lose his Freehold : How many such are there who to preserve this short Life will take indirect courses , defraud and oppress , and to build up an Estate will pull down their Souls ; many to save their Skins will deflour their Conscience : Spira to preserve his Life abjured the Faith. The Irish make great reckoning of their Skimeter ( a Warlike Weapon ) and will endure a blow on the Arm to keep their Skimeter from being hurt . To this Skimeter I may compare the Soul : better it is to endure a blow on our Body , or Estate , than suffer our precious Soul to be endamaged . The Soul is the Man of the Man : The Soul of Plato , is Plato : The Soul is the Princely part , Crowned with Reason ; it is Dei insignita imagine * ; it carries in it some faint Idaea or Resemblance of the Trinity . The Soul is a rich Diamond set in Clay : what folly is it for saving the Clay , to lose the Diamond ! Like Tiberius the Emperour , who for a draught of Water lost a Kingdom . Vse 2. Is Time so curtail'd and shortned ? Let us often contemplate the shortness of Life * . Feathers swim upon the Water , but Gold sinks into it . Light Feathery-spirits float in vanity ; but serious Christians sink deep into the thoughts of their sudden change ; Deut. 32. 29 , O that they were wise , that they would consider their latter end . Forgetfulness of the latter end , makes Life sinful , and Death formidable . People naturally shrink back from the thoughts of Death : Amos 6. 3 , They put far away from them the evil day . When they are young , they hope they shall spin out Life to the Blossoming of the Almond Tree ; and when old age comes , they hope to renew their strength as the Eagle * : though their Bodies are subject to corruption , and they feel the symptoms of mortality in them , Deafness of Hearing , here is Death creeping in at the Ear ; Dimness of Sight , here is Death creeping in at the Eye : yet so frantique are they , as to perswade themselves of long life . Bodily diseases are but Deaths Harbingers , which go before to bespeak a Lodging for Death . Why then do men dream of an Earthly Eternity ? Psal. 49. 11 , Their inward thought is , that their houses shall continue for ever . Where is the Man that contemplates Times Shortness , or makes another's Death a Looking-glass in which he may see his own dying Face . Some may say , this Discourse of the Shortness of Time is fit for such as are Consumptive , whom the Physicians have given over ; but for their parts they are well in health , and may live these many years * . But though your Blood be fresh in your Veins , and your Bones are full of Marrow , you know not how short your time may be : He was not sick , nor in fear of sickness , who said , Soul take thy ease , but that night Death sealed him a Lease of Ejectment , Luke 12. 20. Freshness of Complexion is sometimes a lightning before Death . The metal of which Glass is made , when it begins to shine , is nearest melting . Persons likely enough to live , have been suddenly taken away , by Squinisies , Convulsions , Appoplexies . How soon may Death sound its Allarm ! 'T is reported of Zeleuchus , that the first piece of Household-stuff he brought into Babylon , was a Tomb-stone . O Meditate of the transiency and brittleness of Life : think often of your Tombe-stone . Quest. What advantage will accrew to us by often thinking of our short stay here ? Answ. 1. The shortness of Time meditated on , would cool the heat of our affections to the World. These visible objects please the fancy , but they do not so much delight us , as delude us : they are brevi dilapsura , suddenly gone from us . Worldly things are like a fair Picture drawn on the Ice , which the Sun quickly melts * . The time is short , why should we love that over-much , which we cannot keep over-long ? 1 Cor. 7. 31 , The fashion * , or Pageant , of the World passeth away . Time passeth away as a Ship in full sail : this thought-on seriously , would mortify Covetousness . Paul looked upon himself as ready to loosen Anchor and be gone , 2 Pet. 1. 14 , Knowing that shortly I must put off this my Tabernacle : And how did his love to the World dye ? Gal. 6. 14 , The World is Crucified to me , and I unto the World. Who would covet that much , which hath neither Contentment nor Continuance ? Among the Graecians , the City of Sparta had a King of it but for a year , and then he was to lay down his Crown , which made every one strive not to be King. Why should we so toil about the World , as if we were to live here ever ? What needs a long provision for a short way * ? If we have but enough to bear our charges to Heaven , it sufficeth . Suppose a mans Lease were ready to expire , and he should fall a building and planting , would not he be judged indiscreet ? When our time is so very short , now to follow the World immoderately , as if we would fetch happiness out of the Earth , which God hath cursed , is a degree of frenzy : we shall have no need of the Earth shortly , but to be buried in it . 2. The meditation of the shortness of Time , would be a means to humble us . St. Augustin calls Humility the Mother of the Graces . Balm sinks to the bottom of the Water : a good Christian sinks low in Humility : and what can sooner pull down the Flags and Banners of Pride , than to consider we are shortly dropping into the Dust * . The Priest was to cast the Feathers of the Fowls , by the place of the ashes , Levit. 1. 16. All your Feathers of Honour must shortly lye in the ashes . Shall not he which is cloathed with Mortality , be cloathed with Humility ? The thoughts of the Grave would bury our pride . When the Lord had said to the Judges , Psal. 82. 6 , I said ye are gods ; lest they should grow proud , he adds a corrective , but ye shall die like men . Ye are dying-gods . 3. The meditation of the shortness of time , would hasten our Repentance . Repentance is as necessary as Heaven ; as radical moisture and natural heat preserve the life , so repenting-tears , and an heart burning with love , preserve the soul. It is natural to delay Repentance * . We say as Hag. 1. 2 , The time is not yet come . But the Text saith , the time is short ; our life is a taper , soon blown out . The thoughts of Times volubility and swiftness , would keep us from proroguing our repentance . 'T is no time for us to make a long work , when God is making a short work * . It is observed of the Birds of Norway , that they fly faster than the birds of other Countrys . By the instinct of nature knowing the days in that Climate to be very short , they therefore make the more hast to their nests . The consideration of our short abode here , will make us avoid delays , and fly faster to Heaven upon the wing of repentance . 4. The meditation of the shortness of time , would antidote us against the temptations of Satan * . Temptation is Satans eldest daughter , that woes for him . Satan doth more mischief by his wiles , than his darts . He knows how to suit his temptations , as the Husbandman knows what seed is proper for such a soil . Satan tempted Achan with a wedg of Gold ; David with Beauty . It is hard to keep up the banks of Grace against the sea of Temptation . I know no better remedy against Satans immodest solicitations , than this Text , The time is short : What Satan , dost thou tempt me to vanity , when I am going to give up my accounts ? shall I now be sinning , when to morrow I may be dying ? How shall I look my Judg in the face ? Christian , when Satan sets sinful pleasure before thee , shew him a deaths-head , this will make temptations vanish . 5. The consideration of the shortness of our stay in the world , would be an help to Temperance ; it would make us sober and moderate in the use of worldly comforts . By excess we turn things lawful into sin * ; the Bee may suck a little honey from the leaf , but put it into a barrel of honey , and it is drowned . We may with Jonathan , dip the end of the rod in honey , but not thrust it in too far * . Noah took too much of the Grape , Gen. 9. 21. The flesh , when pampered , rebels : The best preservative against intemperance is this , Tempus est contractum , The time is short . When we are feasting , death may quickly take away the Cloth. Plutarch reports , that the Egyptians used at their great Banquets to bring in the Image of a dead man , and say to their Guests , Look upon this , and proceed in your Banket . An excellent Antidote against a Surfeit . Joseph of Arimathea erected a Sepulchre in his Garden , to spice his flowry delights with the thoughts of death . 6. The meditation of the shortness of time , would much mitigate our grief for the loss of dear Relations . It is observable , when the Apostle had said , The time is short , he presently adds , Let them that weep be as if they wept not . No doubt the loss of Relations is grievous to the fleshy part . It is like pulling a limb from the body . When God strikes us in our right eye , we weep . 'T is lawful to give vent to our grief : Joseph wept over his dead Father . But though Religion doth not banish grief , it bounds it . We must weep quasi non , as if we wept not . Rachels sin was , that she refused to be comforted , Mat. 2. 18. Origen it is thought died of grief ; and if any thing can stop the issue of sorrow , at least asswage it , it is this , The time is short . We shall shortly have our losses made up , and enjoy our godly Relations again in Heaven . 7. The Meditation of the shortness of time , would make us highly value Grace . Time is short , but Grace is for ever . 1 Joh. 2. 27 , The anointing which ye have received of him , abideth in you . Grace is a blossome of Eternity * ; it is semen manens , an immortal seed , 1 Joh. 3. 9. Grace is Embryo Gloriae ; Grace is not blasted by death , but transplanted into a better soil . Grace is not a lease which soon expires , but an inheritance intailed for ever . He who hath true Grace , can no more lose it , than the Angels can who are fixed in their Heavenly Orb. Rev. 10. 6 , The Angel sware by him that liveth for ever , that there should be time no longer . But Grace shall survive time , and run parallel with Eternity . 2. Branch . If Time be so short , and winged , take heed of mispending this short time ; to mispend time is the worst prodigality . 1. Take heed of spending time unprofitably ; Domitian wasted much of his time in catching Flies * . Many live to cumber the ground . Telluris inutile pondus . Judg. 10. 4 , ● Jair had thirty Sons that rode on thirty ass-colts , and they had thirty cities , and they died . So it may be said , such an one was born in the reign of such a King , and he possessed such an Estate , and he died ; his life was scarce worth a prayer , or his death worth a tear . An idle person stands in the world but for a cypher , and God writes down no cyphers in the book of life ; many are like the wood of the Vine , useless . Ezek. 15. 3 , Will men take a pin of it to hang any vessel thereon ? Too many resemble the Lillies , which toil not , neither do they spin . They spend their time as the Emperour Caligula , he was at a great expence to provide a Navy , and when it was provided he sent his Mariners to Sea to gather cockle-shells , and so they sailed home again . God hath furnish'd men with precious time wherein they may work out Salvation , and they imploy it vainly , aut aliud agendo aut nihil * ; they ravel it out in impertinencies . What reward can be expected when there is no work done ? who is crowned that never fights ? Mat. 25. 30 , Cast ye the unprofitable servant into utter darkness . 2. Take heed of spending time viciously ; Divers spend their short time in drinking , gaming , whoring : Esau while he was hunting lost the blessing ; many while they hunt after sinful pleasures , lose Heaven : Sin is boiled to a great heigth in this Age ; men study new Oaths , and count it a shame not to be impudent ; they are steep'd and parboil'd in wickedness * ; they live in the world to infect others , as the Basilisk with its breath poisons the herbs . What a dreadful account will they have to give , who have nothing to shew God but their Treasons ? Branch 3. If the time of life be so short , let us improve it . Ephes. 5. 16 , Redeeming the time . If a man had but a short time in a Farm , he would make the best improvement of it ; and get as good a Crop as he could out of it , before he left it . The thoughts of our short stay here , should make us improve this little Inch of time . And that we may the better do this , Remember , we must be accountable to God for Time. God will say , What have you done with your Time ? If a Lord intrust his Steward with such money and goods , he expects that he should give him an account what he hath done with them , and how he hath employ'd them . Every one of us are Stewards , and God will call us to a reckoning , and say , What have you done with the Talent of Time I intrusted you with ? Quest. How should we improve this short time ? Answ. 1. In General , mind Salvation-work , Philip. 2 12. He who layes up Gold and Silver , is wise for his Children ; but he who gets Salvation , is wise for himself . * . 2. In special , improve this short time , 1. By a serious examination : Christians , examine how the case stands between God and your Souls , 2 Cor. 13. 5 , Prove your selves . The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , try your selves , as the Goldsmith doth his Gold by a Touchstone . Time is short , and what if God should say this night , Give an account of your Stewardship . 1. Account with your selves about your Debts ? are your debts paid , your sins pardoned ? 2. Account with your selves about making your Will : Time is short , you may dye before night ; have you made your Will ? I mean in a Spiritual sense , have you given up your Will to God , and by solemn vow set Seal to the Will ? They are fittest to resign their Souls to God , who have resigned their Wills to him . 3. Call your selves to account about your Evidences . Are your Evidences for Heaven ready ? Your Desires are your Evidences . Do you desire Christ for himself ; As Beauty is loved for it self ? And can nothing quench your thirst but Christs Blood ? and , Is your desire quickned into endeavour * ? This is a blessed sign . For want of this self-examination , many who are well known to others , are unknown to themselves : they know not whither they shall go when they dye , or to what Coast they shall Sail , to Hell , or to Heaven * . 2. Improve this short time by laying hold of all the seasons and opportunities for your Souls . The Mariner takes the fit season , he sets to Sea while the wind blows . Time is short , and Opportunity ( which is the Cream of Time ) is shorter . Let not the seasons of mercy slip . 1. While Gods Spirit strives with you , cherish its sweet whispers and motions : as when the Dove came flying to the windows of the Ark , Noah reached out his hand , and pulled it into the Ark : So when Gods Spirit ( this blessed Dove ) comes to you , entertain and welcom it into the Ark of your Souls * . If you repulse the Spirit , he may refuse to strive any more . Gospel-seasons though they are sweet , they are swift . 2. While God's Ministers are with you , make use of them , Zechar. 1. 5 , The Prophets , do they live for ever ? Their Time ( by reason of their labours ) is scarce so long as others . We read of Lamps within the Pitchers , Judg. 7. 16. Ministers are Lamps ; but these Lamps are in Earthen Pitchers , which soon break . Ministers , though they carry the Word of Life in their Mouths , yet they carry Death in their Faces . Improve their labours while you have them : they thirst for your happiness , and as so many Bells would Chime-in your Souls to Christ. 3. Improve this short time by keeping up a close Communion with God , 1 Joh. 1. 3. Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Communion is with the Father , &c. This sweet Communion with God is kept up , 1. By holy meditation , Gen. 24. 63 , Isaac went out to meditate in the Field at even-tide . Meditation concocts Divine-truths in the mind . It brings God and the Soul together * . It is the bellows of the affections : It gives a sight and a tast of invisible Glory , Psal. 140. 39 , My meditation of him shall be sweet . 2. Communion with God is kept up by Prayer : Praying-dayes are Ascensiondayes . Caligula placed his Effigies in the Capitol , whispering in Jupiter's Ears . Prayer whispers in Gods Ears : It is a secret parley and converse with God * . On this Mount of Prayer the Soul hath many sweet transfigurations . 4. Improve this short time by doing all the service you can for God * : Wisdom may be learned of an Enemy ; Satan is the more fierce , because he knoweth his time is but short , Rev. 12. 12 : we should act more vigorously for God , seeing our time is but short . Our lives should be as jewels , though little in quantity , yet great in value . St. Paul knew his stay in the world was short , 2 Pet 1 , 14 , therefore how zealous and active was he for God while he lived , 1 Cor , 5. 10. I laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more abundantly than they all . Paul 's Obedience did not move slow , as the Sun on the Dial , but swift , as the Sun in the Firmament . Is Time short ? Let us be God-exalters , let us bring Glory to God in doing good to others : as Aromatick-trees sweat out their precious Oyles ; so should we lay out our strength for the good of others . 1. Let us do good to their Souls : convince the ignorant , strengthen the weak , reduce the wandring : A good Christian is both a Diamond and a Load-stone . A Diamond sparkling in sanctity , and a Loadstone for his attractive virtue in drawing others to Christ. 2. Let us do good to their Bodies : Many at this day say to their sorrows , Ye are our Companions . Let our Fingers drop with the Myrthe of liberality , Heb. 13. 16 , To do good , and communicate , forget not . Let us feed the hungry , cloath the naked ; be Temporal Saviours to others * . Could we thus improve our time , our lives , though short , would be sweet : this would be the way to cast abroad a fragrant redolent smell in Gods Church ; like the Orange-trees which perfume the air where they grow . Could we thus improve our time , we might have our Consciences drawing up a Certificate for us , 2 Cor. 1. 12 ; and then no matter though the World censure , if Conscience acquit : no matter how cross the wheels go , if the Clock strikes right . Could we thus improve our time , we might have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an easy and joyful passage out of the world . This was Hezekiah's comfort when he thought he was lying on his death-bed , 2 King. 20. 3 , I beseech thee , O Lord , remember how I have done that which is good in thy sight . To improve Time aright , answers Gods cost , credits Religion , saves the Soul. Vse 3. Terror to every wicked person , who exhausts his strength in sin : his time here is short , and then begins his Hell. He spends his life in a frolick ; he takes the Timbrel and Harp , and rejoyceth at the sound of the Organ , Job 21. 12. But the time is shortly coming , when all his mirth shall cease , Rev. 18 22 , The voice of the Harpers , and Musicians , and Trumpeters shall be heard no more at all in thee . The Grave buries all a sinners joy . When a wicked man dies , the Devil gets a windfal . Satan ( in Samuel's shape ) said to Saul , 2 Sam. 28. 19 , Thou shalt be with meto morrow . The Sinner is to day with his Lusts , and may be tomorrow with the Devil . Who would envy the wicked , their honour , or pleasure ? they must pay dear for it . They have a short Feast , but a long Reckoning : for a drop of mirth , they must drink a Sea of wrath : and Who knows the power of that wrath ? It was a saying of Cardinal Bellarmine , If a man had but a sight of Hell , it were enough to make an intemperate person sober . Hell is the emphasis of Torment . The Sacrifice of Jealousy was to have no Oyl , nor Frankincense put to it , Numb . 5. 15. In Hell is no Oyl of Mercy put to the Torments of the wicked to lenify them ; nor is there any Incense of Prayer to appease Gods wrath . Oh that sinners would in time break off their iniquities . What is become of their Intellectuals , have they sinned away Reason as well as Conscience ? The time of life is short , but the torments of Hell are lengthened out ; Rev. 14. 11 , The smoke of their torment ascendeth up for ever and ever . 4. Vse . Here is a light side of the Text , to the Godly ; they may be glad that their time here is short ; they cannot live but by dying . Behold , honey at the end of the rod. 1. The time being short , their sinning-time cannot be long . Sin is a troublesome inmate . Rom. 7. 24 , Paul that Bird of Paradise , sighed and groan'd under corruption ; a child of God mingles sin with his duties , he cannot write a copy of holiness without blotting ; there 's a party in a regenerate heart sides with Satan ; but be of good comfort , the time is short , it is but a while ( Christians ) that the dead man shall be tyed to the living ; that you shall be combating with a proud , unbelieving heart . The year of release is coming : Death doth to the Godly , as the Angel did to Peter * , it smites them , and makes their chains of sin fall off quite . 2. The time being short , their working-time cannot be long : in this life much work is cut out . There is , 1. The work of the hand , as the Artificer works in his Trade , Prove . 10. 4. 2. The work of the head ; notions are the children of the brain , and there is labour in bringing them forth . 3. The work of the heart , which is the hardest work , to search , cleanse , watch the heart ; as a clock sometimes goes faster , sometimes flower ; so the heart sometimes goes faster in sin , sometimes flower in duty . But here is the Saints comfort , their working-time is but short , Rev. 19. 13 , They rest from their labours . When their bodies return to dust , their souls return to rest . 3. Time being short , their suffering-time cannot be long . Life is inter-larded with trouble , Job 14. 1. You may as well separate weight from lead , as trouble from mans life . We come into the world with a Cry , and go out with a Groan . Every one hath his yoke , and 't is well if there be not a nail in it ; but Time is short . Though the Cross be heavy , we have but a little way to carry it ; death will give the godly a writ of ease , Job 3. 17 , There ( i.e. in the Grave ) the wicked cease from troubling . 4. The Time being short , their waiting-time cannot be long ; the Godly shall not be long out of Heaven . While the blessed Angels see the orient beauties that shine in Gods face , Believers live far from Court , being imprisoned in the body . Here they do rather desire God than enjoy him . But the Time is short , it is but a few days , perhaps hours , and the Saints shall be ever solacing themselves in the light of Gods Countenance . They shall leave their pillow of thorns , and lay their head on Christs bosom . Faith gives a propriety in God , death gives a possession . The Wagons and Chariots came ratling to old Jacob , but they were to carry him to his Son Joseph . Deaths Chariot-wheels may come ratling to a Believer , but it is to carry him home to his Fathers house . In that Paradise of God a Christian shall have more than he can think ; Eph. 3. 20. He can think , What if every mountain were a Pearl , every flower a Ruby , every sand in the Sea a Diamond , the whole Globe a shining Chrysolite ? but all his thoughts are too low and dwarfish to reach the glory of the Coelestial Pyramides . The reward Heavenly ( as St. Austin saith ) exceeds Faith ; and the Time being short , a Christian shall be in Heaven before he is aware ; then shall he bathe his Soul in those perfum'd pleasures of Paradise , which run at Gods right hand for evermore . I have done with the Text : let me speak next to the Occasion . We are met to commemorate the Death of an Eminent Minister in this City , Mr. JOHN WELLS . Sorry I am to be an Actor in this Mournful Scene . But being requested by Him in his life ( in case I survived ) , I was willing to do this last Office of love . There hath been of late a great mortality of Ministers . The men of the World need not be so fierce against Gods Ministers , they will not trouble them long ; Gods taking away his Ministers so fast ( two in a day ) boads much evil . It presageth the fall of an House when the Pillars are removed . Concerning this Reverend Brother deceased , it is not my purpose to use any hyperbolical Encomiums , or Panegyricks ; only give me leave to strow a few Flowers upon his Hearse . This our worthy Friend was endued with Learning and volubleness of speech . He could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divide the word rightly , as a workman that need not be ashamed . Seals he had to his Ministry . Some of his hearers might call him ( as Cyprian did Caecilius ) novae vitae parentem their Spiritual Father . For his Piety , he was not only a Follower of that which was good , but a leader ; he said not long before his death , That he had brought this to an issue , That he loved God. He was fixed to his Principles : Though he be now by Death a Fallen-Star , yet he was not a Wandring-Star His disposition was not Morose , but Affable : a man of that Candor and Curtesy , as did oblige and win the affections of many to him . When Grace and sweetness of Nature meet , it is like a Pearl in a Gold-Ring . For his Preaching , 1. He did frame himself , ad captum populi ; he Preached intelligibly to the capacity of his Auditory . Sure that Minister will never hit the hearts of his hearers , who shoots over their heads . Ministers should be Stars to give light , not Clouds to darken the Truth ▪ Clearness is the grace of Speech . Gregory Nazianzen Preached plain to the ignorant , yet was admired by the learned . 2. He was elaborate and painful in his work . Sloath in a Minister is as bad as Sleep in a Sentinel . He would not offer that to God which cost him nothing . Christ bled for Souls , well may we sweat . This good man , like a Taper , wasted himself , while he gave light to others . He was a man of a forgiving-Spirit ; he was not troubled with the overflowing of the Gall : Kindnesses he wrote in Marble ; Injuries he forgot . He was very Charitable : The Backs and Bellies of the Poor , were the furrows where he sowed the Seeds of his liberality . But though his Charity did shine , he did not care it should blaze . He is now taken from the evil to come . For you that did sit under his Ministry , let me tell You , you have lost a Friend and a Guide ; you have cause to be Close-mourners . Let me request only this of you , That you would remember the many good Instructions given you : though he is dead , let not his Sermons dye too , but labour to Copy them out fair in your Lives . FINIS . Notes, typically marginal, from the original text Notes for div A65312-e260 * August . * 1 Pet. 3. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Quantillum sit tempus meum . Gejer. * Punctum est quod vivimus & puncto minus . Sen. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ * Vita adeò parum a morte distat ut ipsa mors sit . Musc. * Horat ▪ * Diu suit in mundo non vixit . Sen. * Una dies continua occajum non habens . Gerh. * Cogita centum millia annorum , cogita decies Centena millia annorum , Cogita mille milliones annorum , immò saeculorum nondum in choasti aeternum . Corn. à Lap. * Animantis cujusque vita in fuga est . * ut Vir Crescit Vita decrescit , Senec. * Bern. Use 2. Exhort . Br. 1. * Vive memor Lethi . Pers. * Nemo putat se citò moriturum . Aug. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. * Theodoret. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Parùm viae quid multum viati●i ? * Agnoscat homo se esse mortalem & franget elationem . Aug. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Hom. 22. de Simult . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * In licitis perimus omnes . * 1 Sam. 14. 27. * Plut. * Joh. 4. 19. * Turpe est difficiles habere nugas . Mart. * Sen. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Claud. * Prov. 9. 12. * Isa. 26. 9. * Animula , vagula , blandula , quae nunc abibis in loca ? Hadr. * Gen. 6. 8. * Nil in hac vita dulcius sentitur , nil ita mortem ab amore mundi s●parat , nil sic animam contra tentationes roborat , nil hominem ita ad omne bonum opus excitat quam gratia contemplationis . Bern. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. * Dio servire est regnare . * Incipe erogaere si non vis errare . Aug. de Verb. Dom. * Act. 12. 7. Quid est diù vivere , nisi diu Torqutri ? Aug. Praemium quod side non attingetur . 
A66346	----	The excellency of a publick spirit set forth in a sermon preach'd (since much enlarged) at the funeral of that late reverend divine Dr. Samuel Annesley, who departed this life Dec. 31, 1696 in the 77th year of his age : with a brief account of his life and death / by Daniel Williams. Williams, Daniel, 1643?-1716. 1697 Approx. 196 KB of XML-encoded text transcribed from 77 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A66346 Wing W2648 ESTC R26373 09440529 ocm 09440529 43120 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66346) Transcribed from: (Early English Books Online ; image set 43120) Images scanned from microfilm: (Early English books, 1641-1700 ; 1320:21) The excellency of a publick spirit set forth in a sermon preach'd (since much enlarged) at the funeral of that late reverend divine Dr. Samuel Annesley, who departed this life Dec. 31, 1696 in the 77th year of his age : with a brief account of his life and death / by Daniel Williams. Williams, Daniel, 1643?-1716. [2], 147 p. Printed for John Dunton, London : 1697. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Annesley, Samuel, 1620?-1696. Bible. -- N.T. -- Acts XIII, 36 -- Sermons. Funeral sermons. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 John Latta Sampled and proofread 2004-03 John Latta Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE EXCELLENCY OF A Publick Spirit : Set forth in a SERMON Preach'd ( since much enlarged ) at the FUNERAL Of that late Reverend Divine Dr. SAMVEL ANNESLEY : Who departed this Life Dec 31. 1696. In the 77th Year of his Age. With a Brief Account of His LIFE and DEATH . By Daniel Williams , Minister of the Gospel . LONDON , Printed for Iohn Dunton , at the Raven in Iewen street , 1697. To that Flock of Christ , over which the Reverend Dr. Annesley was lately Pastor . Much honoured and esteemed , THis presents you with a Discourse ( for substance ) preached and printed at your desire . I faintly hope its acceptance with many , when Iustice is become a stranger , and a meer honest Man a glorius Title . Publick Usefulness must scarce escape with the Brand of Folly with those , whole Trade is turned into tricking , or account publick Employs no more than a decent opportunity to cheat the People . But Truth may profit them , unless a Zeal for their Disease will not allow their reading what is directed for their recovery . To you , and some others , this Subject must appear too plainly instamp'd with God's Image and Authority , and a tendency to Common Weal , to admit the Censure of a Narrow Spirit ( however disguised ) to be it's Standard . Especially , when this is what commended your late Pastor to such unusual Affection , as you expressed to him living , dying , yea , when dead . Yet this might be expected , seeing his very Spirit is transfused into his People ; by whose Bounty ( in good part ) he performed such great Things for a common Good. Few Ministers , had such cause of glorying in so many Publick Spirited Hearers , as yours , Mr. Denham , Mr. Hartley , Mr. Cockerill , with many now at rest , might be named ; the living I scarce forbear . The Sermon is much enlarged , and the Method somewhat changed , that it may more contribute to common Serviceableness . What 's more desirable than to Vseful in making others so ? Hence the eminent Services of Mr. Brand , so revived the Dr. And hereby we most extend and pertuate publick Benefits ; yea , oft above our own Ability , and beyond our Life . Promote you that Design in this barren Age , by putting this Tract into Hands who need it , and by your own vigorous Example and Prayer's ; that it may be seen the Spring of your Charity and Christian Activeness , is more lasting than the Exemplary Life or Labours of your deceased Guide . May you find , in Spirituals and Externals , there is that scattereth and yet increaseth : The liberal Soul shall be made fat ; and he that watereth , shall be watered also himself And all of us be excited to more holy Fervour , by the Death of two such as Dr. Annesley and fervent Mr. Oldfield in one Day , and worthy Mr. James soon after . I am , Your Servant in the Gospel , Daniel Williams . THE EXCELLENCY OF A Publick Spirit . ACTS XIII . Ver. 36. For David , after he had served his own Generation , by the Will of God , fell on sleep . YOUR Request bringing me hither upon this sad Occasion , ( your Venerable Pastor's Death ) I have made choice of this Text as proper to inforce an Important Duty , which , tho' so little regarded by most in our Age , yet the deceased was faithful in the practice of ; yea , so Eminent , that I hope he will be a moving Example to others in this , wherein the signal Excellency of his own Life consisted . The words read are part of St. Paul's Sermon to the Iews at Antioch , in which , after a fit Introduction . 1. He proves Jesus to be the Christ from ver . 23. to 38. an Article which ( supposing the knowledge of God ) hath the greatest influence into all our Religious Hopes and Duties ; and therefore a firm assent thereto ought to be more endeavoured than I fear is usual with many , who boast of a Christian Name . This point he argues from these Topicks : Jesus was of David's Seed which the Christ was to be , 23 , 24. Jesus was he whom Iohn ( in such esteem with them ) did bear Testimony to , that he was the Christ , 24 , 25. In the unjust condemnation and barbarous killing of this Jesus , the Iews had unwittingly fulfilled , in every circumstance , all the Prophecies , which foretold the unjust and cruel usuages the Christ should meet with , 27 , 28 , 29. This Jesus God had certainly raised from the Dead , according as it was in several places Prophesied of the Christ , and promised to him ; which Resurrection , was God's Testimony concerning him , that he was his Eternal Son Incarnate . But lest any might object that that Text , Ps. 16. 10. was fulfilled in David , the Apostle obviates this , by shewing that David lay in his Grave so long as to putrifie , which the Christ was not to do , neither did our Jesus ; and by this occasion the words of my Text are introduced , as David's Praise , which the Apostle would not omit , tho' his Argument lies in that part of the Verse which I have not read , viz. He saw Corruption . And the following v. 38 , 39. are both Arguments for Jesus being the Christ , in that forgiveness of sin ( to which the Mosaick Ceremonies and Sacrifices were altogether unavailable but as Types and Shadows respecting what Jesus did and suffered ) was preached through this Iesus . 2. And also a serious offer of forgiveness to all of them , made in the Name and Authority of our Saviour Christ. 3. He inforceth this with an awakening caution , viz. That they prevent not their own Salvation , yea , aggravate not their Misery by rejecting this Jesus , the Christ , the Lord ; q. d. the Lord Jesus , fulfilling all that 's foretold of his Death and Resurrection ; his being the Crucified and Risen Saviour ; yea , the offer of that blessed forgiveness he purchased , will not suffice to your Salvation , unless you also trust and receive him . Nay , if you receive him not , and accept not Salvation in the way he proposeth , your punishment will be sorer than if forgiveness had been never offered ; yea , than if there were no Saviour , v. 40 , 41. for the profitable matter , not the meer connexion , having thus far diverted , I assume the Text , which gives us account , 1. Of David's Publick Usefulness while living ; he served his own Generation by the Will of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being alike governed by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , causeth another reading to be as Grammatical , viz. After he had served the Will of God in his own Generation ; ( that of Erasmus being too remote to deserve much regard , viz. That he fell asleep by the Will of God ) yet the sence of both readings alike secures the great Duty of Publick Usefulness to be David's Praise ; for if you prefer the latter , his Service is determined to the Publick Weal in his own Generation , tho' it may more expresly include also his care for his own Soul by his obedience to God's Will , as prescribing the Rule by which we must be saved ; ( which was the Gospel Law then as truly as it 's now ) of which , a faithful improvement of our Talents is no small part . But the order of the words most favours our own Translation , which it 's a fault needlesly to recede from . The former part , viz. Serving his Generation , will be so inlarged on as the scope of my discourse , that at present I need say no more than to note , that the word Serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is metaphorical , and denotes both the publick influence of David's Labours , and his great Subjection ; it alludes to a Man's Rowing in a Vessel under the conduct of a superior Pilot. The Royal Prophet was but an Under Rower , i. e. as much under Divine Authority , and as dependant , as if the meanest Man : He served in the Vessel , viz. the Church and State , the safe Passage whereof he consulted , and subserved , as his principal business . By the Will of God. God did not only serve his purposes by him , which the most regardless and obstinate cannot prevent , but this Blessed Man did designedly and faithfully serve those purposes God intended in his Age and Place ; he obeyed God's Will as he had notice of it , and what ever labour , expence or danger attended it . This Will of God he still consulted , as to the matter and manner of his performances . If you read the History of David's Life , and the Book of Psalms , you 'll find the laudable Character in my Text evidenc'd in almost an uninterrupted Series of publick and profitable Actions , from his very Youth to his Death : By him God saved Israel from greatest Dangers , he secured their Peace , enlarged their Borders ; he fought their Battels , united the Tribes , brought the Ark to Zion , established the Publick Worship , encouraged and propagated real Piety , exemplified the Divine Law in the course of his Practice ; few are the instances wherein he came short of the Common Good as the scope : yea , his Heart was so enlarged , as to resolve greater things than God thought fit to permit his Execution of , as building the Temple , ( for which , nevertheless , he prepared the Materials ) How solicitous was he that his indispos'd Age it self might not fail to be useful to God's Honour in his own , yea , future Generations ? Ps. 71. 17 , 18. O God , thou hast taught me from my youth , and hitherto have I declared thy wondrous works . Now also , when I am old and gray headed , O God forsake me not until I have shewed thy strength to this generation , and thy power to every one that is to come . A Life so eminently useful might well warrant his saying , I bear up the pillars of the Earth , Ps. 73.5 . deserve the peoples acknowledgment , 2 Sam. 18.3 . Thou art worth ten thousands of us , and answer the Testimony the Omniscient God gave before-hand concerning him . Act. 13.22 . I have found David a man after my own heart , who will fulfil all my will. 2. David's Death : He fell asleep , after , not before he had faithfully served a common good , nor later than he was capable to do so . Every Man is Immortal , be his danger never so great , till he hath accomplished the service God designeth by him ; and there is scarce a good Man ( that knows himself such ) but would live till his course in service be finished , or would chuse to live longer than he can be serviceable : but when we are unfit to be Instruments of good to others , and are wrought to a meetness for Glory , it 's fit time others have our place whom Providence hath suited to God's further Designs , by somewhat peculiarly fitted to the rising Generation . The word by which David's Death is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he lay him down to sleep , which notes Death to be no terror to him , and that Resurrection would certainly ensue . The former part of the Text is what I shall principally insist on ; therein David is commended , and they who imitate his life partake of the like Honour . Two Observations the words easily afford . I Obs. It 's an excellent Character of a deceased Person , that by Faithfulness and Diligence in his place , he hath been eminently useful in his Generation . To render this intelligible and useful , I shall , 1. Explain this Character . 2. Give an account of some things requisite to render a Man eminently useful in his Generation , who is capable to be so by his Gifts , Estate , Office , &c. 3. Evidence the Excellency of this described Character . For the Explication of this Character , I shall propose the following Heads , which I think will render that Duty plain , which I would this Day call you to the performance of . 1. God so disposeth of Men in their respective Generations , that they are capable of being benefited by each other . The parts of a Political Body can no more say to each other , I have no need of thee , than those of the Natural , 1 Cor. 12.21 . which disposition of things is the foundation of all Societies ; Men need each other , and are receptive of mutual Advantages : Conversation , Friendship , Families , Trades , Common Safety , ( and what not ) are provided for hereby , and without it would be defeated and cease , but the All-wise God hath placed Men in that posture towards each other , that no one is Self-sufficient . Some need Health , others Knowledge , others Defence , others Food and Raiment , others Counsel , others Reproof and Spiritual Instruction , others Comfort , and the like ; in each of these respects , those words of our Saviour may be applied , Ioh. 12.8 . The poor you have always with you : some that need your help , many in a great degree , most in one sort or other , so that none can pretend want of Objects , or Occasions , as a Plea why they are not useful , they are daily at hand , and adapted to the Nature and Proportion of your Talents ; infinite Wisdom hath contrived the several wants of Mankind to give opportunity for employing that common Stock he hath distributed ; and as wonderful is it , that those very wants be the great Means that the several Possessors of that Common Stock receive benefit by the shares thereof which they respectively do enjoy ; for it 's visible , that whatever any one Man enjoys would leave him distressed , unless by exchanging that with another , he were relieved by what that other Man possesseth and himself wants . Nay , that no Man may reflect on God as unkind to the World , because the Poor are so many , it 's worthy our admiration that Poverty it self is very conducive to the Publick Good ; not only as it prevents much sin , but as it 's the greatest Spur to Diligence , Callings , Inventions and Services , which the Common Benefit depends upon ; yea , were none poor , every Man would be next to miserable , by wanting all those conveniencies which they now obtain by any other persons Want , or desire of Wealth . Who would be Servants , private Soldiers , Seamen , Handicrafts-men , &c. if none were poor ? If some would study Law , Physick , &c. it 's from few of them that their Neighbours could expect the advantage of their Arts. They who would sail to other Countries , and bring back any thing of their peculiar growth , how few , if any besides themselves , should be the better for them ? I wish I might not say we should have fewer Preachers , and not many so eager of Places in the Government . But I digress too far in justifying Providence in such necessities among Men , as render them capable of being benefited , and consequently in giving scope to others usefulness . 2. Every Man may be more or less useful to others ; and every good Man is so . Each may influence for benefit , tho' in different Kinds , and unequal Spheres . He that hath not Pounds , hath his Mites ; and , tho' he cannot profit Multitudes , may benefit some few . If you cannot instruct the Ignorant , you can relieve the Poor , and encourage the Ministry : Are you so indigent that you have nothing to give , yet you may pray for many , and be Examples of Meekness and Patience . Some are unfit to serve the Publick , in an Office , who yet are capable to Vote for a Man that 's fit to serve . Divine Bounty hath provided a supply among Men for those Necessities to which Mankind is subject . But a great part of the Misery of the World is owing to some Mens inordinate craving more than they need , and to others not duly laying out what they are intrusted with for others : Whereas , what God hath distributed among Men , is a Common Stock to benefit the Body ; and of the several parts and sorts thereof I may say as of those Spiritual Gifts , 1 Cor. 12.7 . They are all given to profit others with our selves . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God allows not a Man in the Lord's Prayer so much as to ask daily Bread for himself alone . Totally to neglect the benefit of others , argues such Unfaithfulness to God , and Injustice , yea Cruelty , to Men ; that I repent not of saying , every good Man is useful to others . To be good and not to do good , is a contradiction ; as it is to do good , and not to do that which is beneficial , Psalm 112.5 . A good Man sheweth favour , and lendeth . A be thou warmed , is equally an argument of a bad Heart , and of a dead Faith , Iam. 2.16 . That Religion which lieth in meer Words , tho' noisie ; and in meer Hopes , tho' confident , will be found vain in its self , and useless to its Owners ; it will not be saving to our selves , if it be not profitable to others . 3. God hath rendred some Men capable of greater and more publick service than others . It 's true of the publick Store of Talents , as of our common Mother the Earth , Eccles . 5.9 . The profit of it is for all ; nevertheless , some Parts are a richer Soil than others . So some Men are far more capable of common Usefulness than their Neighbours be : And this by God's disposal , what ever be the just means of acquirement ; yea , his permissive ordering hath place , tho' the means be unjust . Capacities for service are various , according to Mens Offices , Gifts , Estates , Interest , Opportunities , and what ever else would render a Man publickly Useful , were the Possessor thereof but faithful and diligent . The Degrees of each of them determine to what measure a Man is capable to be a common Blessing ; whether he be actually so or not . Vain it were for any Man to pretend himself less capable to do good than in truth he is , for God keeps a just account of the Place every Man stands in , and the Talents each Man possesseth ; and he hath affixed a Charge of Service to the extent of every Man's Ability . A Magistrate or Minister may do more good than a private Person , a rich Man than a poor , one of great Parts than one of lesser : A Magistrate in higher Place than another in a lower , a Minister eminently qualified , than one less so . It 's sad that no Man fails to expect regard according to his utmost preheminence , and yet few reckon themselves hereby under any greater Capacy for service : They have no respect to that , tho' it be what God did most intend in the inequality of his Gifts . 4. Men are obliged to usefulness in proportion to their respective Capacities for it , and Call unto it . Were it not so , God would not appear to intend any Glory to himself , or Good to Men , by any thing wherein the greatest excels the vulgar . The instinct in all Men ( yea Brutes ) which sets the good of the Community above ones private , would be a vain impression , tho' the basest secretly commend it in another . But this is written with so bright a Beam , that none can doubt it , without a great reproach to God , the Governor of this World. What must you conceive him to be , that appoints Magistracy , and yet leave the Magistrate at liberty to suffer the innocent Subject to be exposed and injured , the People unreformed and unpreserved ? That he should institute the Office of the Ministry , and yet allows the Minister to neglect teaching the Ignorant , awakening the Secure , reproving the Scandalous , opposing the Heretick ; comforting the Humble , and edifying the Weak ; especially when it 's so evident , that performing those several Acts , as the End of these Offices , are so necessary to the benefit of Mankind , ( which sufficiently proves the Offices themselves to be so ) . And it 's no less evident that God hath appointed these Offices to those very ends , and annexed his Injunctions that they be so applied and executed , Rom. 13.3 . Eph. 4.11 , 12. can then the Officers be unobliged to exert that Authority which the Office conveighs , for the good of that people over whom they thereby have power , yea , and claim an honour from ? Men fond of such Trusts , will find they were not conferred as Feathers for their Caps , or gratifications to their Lusts ; Heaven's Stamp was not designed to be set on poor Clay , to indulge our Pride , Covetousness , love of Dominion , or undue Liberty , but for a Common Good. As in Offices , so in other vouchsafements God hath a regard to Service ; and therefore with a Charge of suitable usefulness it is , that he dispenseth Riches and Gifts , each degree whereof is committed to the Possessors as Stewards , to lay them out to the Uses he assigned , nor is it long before you will all be summoned to give an Account of your Stewardship , Luk. 16.2 . then you shall be convinced you were not absolute Proprietors , to reserve , or use at pleasure , one pound of your Estates , nor any degree of your Interest or Gifts , but that a demand of Service increased proportionably to what you did possess . You may remember I mentioned a Call to Service as well as a Capacity for it , wherein I had respect to what 's more peculiar to the Offices of Magistrates and Ministers ; and hereby I would prevent a mistake , as if meer Gifts , which fit us for an Office , if we were called to it , did oblige us to do those things which are peculiar to that Office whereto we are not called , which is an Usurpation , whatever usefulness Men pretend . That there be Magistrates God hath injoined ; how they should be Qualified , and their power Executed , he doth also appoint . But which particular Persons shall be Magistrates , and the extent of their Power he hath left to Rules adjusted by the Community whereto they belong ; in which respect , the Magistrate is called a Humane Creature , 1 Pet. 2.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In like manner , Christ hath Enacted that there be Ministers of the Gospel ; their Qualifications , Authority and Work , he hath also described , which he permits not Men to alter or limit . But he hath made other Ministers Judges , whether this or that proposed Man be so Qualified , and being found so to Ordain him ; and among them so approved , he hath made Members of the Church the ordinary Electors who shall be their more particular Minister , 1 Tim. c. 3. & 4.14 , &c. Nothing but confusion proceeds from Men's running before they are sent ; and ordinarily , as a proud conceit of their own Gifts , puts them out of their own place , where alone God accepts their Service , and they might have been truly useful to the utmost of their Gifts : so a mischief to the Publick , and prejudice to their own Spiritual State , proves at long-run the effect of their Usurpation . Is it needful to add , that a fit opportunity for real Service is a Call both to accept of an Office tendered , and to every one Invested in an Office , to do those Acts which belong thereto ? As also , that a fit opportunity is a Call to every Man , to employ for publick benefit , his Riches , Gifts and Interest , according to the place he is in ; yea , and very common Danger and Benefit binds us to more Expence and Activity than would be allowable in an ordinary juncture , as Act. 4.34 . They sold all , when saving any thing would expose the Christian Cause in its tender beginnings ; and this the Civil Weal of a Nation may render as necessary . 5. The tendency of each Man's Actings to usefulness , in his Generation , lies in doing the Work of his Day , for the benefit of others , suitably to the place God hath set him in . The last Heads stated the degree of Men's Capacities for Service , and Obligation to improve them according to their Call thereto ; this head is designed to regulate all Men's Endeavours , so as that a common Good may be subserved thereby . We have an Example , which , if imitated by every Man , would result in the general benefit , Nehem. c. 3. Each Man built and repaired the Walls of Ierusalem , to his proportion , in his place and order , whereby the whole Work was done for the common Defence , and every Man 's particular Labour contributed to that Publick Good , and was found therein . Comformably whereto , a National Good must be promoted , if the Magistrate would attend to the Civil Government , Ministers of the Gospel to Doctrine and the Administration of Worship , and Discipline without corporal Punishments . The Rich , to distribute to publick and private Necessities ; the Prudent , to give Advice ; Men of Power , to execute well-advised Things ; and high and low employed according to their Station , that the common Good suffer not by any of their Neglects or Usurpations . Then indeed the sad Chasmes in the Publick would be made up ; new Heavens and a new Earth in a great degree commence . Ambition on the one hand , and Envy on the other , would be much allay'd ; For who would exorbitantly seek that which he fore knows he must use for others rather than enjoy himself ? What place for Envy , when I see my self and others better served by every thing wherein another is advanced above me ? Alas , how easie is it to commend this , and own its conduciveness to universal Benefit ! But the World groaneth under the contrary ; every Man throws off the Care , Labour and Charge the Publick is to be served by , and intends little besides Honour and Profit upon the publick Spoil . Every Man seeks his own things , Phil. 2.21 . And this to such a degree , that the blindest cannot doubt a Providence , in that the common Good is served even so far as it is ; when it is so little designed by most of Men in any station ; and that this must be by God's over-ruling the general selfishness to that Good , which in its own Nature ( were it not for a Superior Hand ) tends to the ruine of the Publick , as such ; especially when we find the generality of Men of greatest influence most culpable in that respect , and the residue so unconcerned . O that God would awaken a more Publick Spirit in this Age , when love to God , to his Church , yea to our Country , is so extinguished by carnal selfishness ; then every thing whereby each Man is fitted for eminent Service , would be as signally laid out , as the publick Welfare did require . And few Mens Capacities for general Benefit are contracted to one Particular , but multiplied according to the variety of their Talents , Relations , and Opportunities : It follows therefore , that a Man's place for service is commensurate to that variety , and not confined to one , however Eminent it be . To conclude , a tendency to publick service is then greatest when there is a regular Application of every Man 's several Office , Relation , and Talent , to the common Good : Yet all this must be done with a special Regard to that which is the peculiar work of our Day ; even that which is principally designed by Providence to be contributed to by our various Abilities . This must not be omitted on the account of any thing more ordinary or easie ; for the peculiar work of every Age and Place , hath the highest Consequences to that Age and Place depending on it ; by that every Man's Fidelity is most tried ; and a mistake in that renders Men most publickly hurtful , as the promoting thereof makes a Man the most beneficial in his Generation . Of this hereafter . 6. He is faithful in his Age , who , uprightly designing to serve God , and his Generation , diligently employs his Talents to promote a common Good , in the greatest Instances of which he is capable . This is a provision against the Discouragements to which persons , of a low Figure , with honest Minds , are subject : However , let such know , they may be Faithful , tho' not eminently Useful . If what little they can do be uprightly designed , and with a willing Heart performed , it findeth more acceptance with God , than greater things done , from carnal Designs , tho' , perhaps , over ruled by God to further use than they intended . If want of Ability be the only restraint , God will Judge us by our large Minds , and not our narrow Power , 2 Cor. 8.12 . A gift of two Mites , when our All , is esteemed to be more than greater gifts , when disproportionable to a larger Stock reserved . But then you must be sure , not to look at your own things , but also at the things of others , Phil. 2.4 . and cordially employ your little , being you have no more ; for he is unfaithful , who , by sloth , or other carnal respects , omits to be useful to his utmost ; because he cannot equal the more Eminent ; greater Abilities would but more discover the falseness of such a Man. Under the Law , one Lamb was admitted instead of two , but it was when the Leper was poor , and could not get so much , Lev. 14. v. 21. but this one Lamb must be brought ; so something , yea , the best we can must be performed for God's glory , and a common benefit , or we vainly pretend to Faithfulness ; and as vainly , if Idleness or Waste , be the things we indulge to make us capable of doing but so very little . Unusefulness , by incapacity of our own causing , is as culpable as unusefulness when we are capable ; nor , deserves he the Name of a good Man , whose Laziness prevents , or Lusts devour , what would qualifie him for eminent service , altho' he do give and act according to what remisser Labours have gotten , or his Excesses have left still in his hand . Painfulness , and decent Thrift , to enable us to do great things , are most laudable , notwithstanding the silly World's reflections ; and he hath the greatest Soul , who despiseth these from a Mind intent on greatest service . 7. The eminently useful Man , in his Generation , is he whose great capacity , for service , is vigorously , constantly and wisely employed , to do that good which is signally profitable , in the importance , difficulty , and extensiveness thereof , in his Day . With the Light afforded in the former Heads , this gives you the whole of the Character I proposed to explain . Here I suppose a Man greatly capable of Service , by Power or Parts , or Estate , with any such other Advantages for usefulness ; there remain two things constitutive of this Character , as principally respecting the Eminency of this Man's usefulness . 1. The Nature of the Work to which he applieth his Abilities . 2. The manner how he employs his Abilities , in prosecuting what is signally profitable . 1. The Nature of the Work to which an eminently useful Person employs his Abilities , which this head gives you under various Epithites . It 's that which is a good Work , and not sinful ; it 's a profitable Work , not hurtful , or meerly innocent , which is the highest that even the Civiler part of Men do aim at , no , it 's what benefits Men. It 's signally profitable ; not in mean , low , and remiss degrees . 1. The signal profitableness thereof is in the importance of the good subserved , not what is trivial or inconsiderable , but such as the salvation of Souls , preserving Mens Lives , securing publick Liberties and Peace , supporting the Esteem of useful Persons , vindicating the Oppressed , defending the Truth , and opposing destructive Errors ; putting a stop to the attempts of Church Dividers , propagating a Gospel Ministry , breeding and qualifying Men for eminent Service in Church or State , as young Scholars ; and voting for , and procuring the fittest Persons for Offices in Church and State , Employing and Relieving the Poor , &c. And as it 's signal in the importance of the Work , So , 2. in the difficulty of it ; when it 's not easie , but hard , not cheap , but expensive , not safe , but dangerous ; when , as oft it falls out , a Man , in the doing of it , is exposed to great Expences , deep Studies , hard Labour , displeasure of Friends , vilest Reproaches , loss of Estate , Persecution to Imprisonment . Bodily Torments , yea . Death it self . When such things attend our Service , and a good Work cannot be prosecuted with an exemption from such Calamities , it proclaims Endeavours great , and the Man eminently useful ; and the rather , because the good end , prosecuted at so dear a rate , will be undertaken by very few , and yet these difficulties manifest it 's of greatest concernment that it be pursued , for otherwise Satan , and the corrupt part of Men , would not so oppose . The Apostle's Work was signally useful in this respect , see 1 Cor. 9.11 . Such with all the other Martyrs were eminently useful , in that they endured so much for Witnessing to the Truths , and Instructing and Reforming the World in their Day : Of whom it's justly said , The World was not worthy , Heb. 11.38 . 3. But with the difficulty , the extensiveness of this good is greatly to be regarded , as what denotes it important . This extensiveness regards variety of Benefits , and reacheth to the greater number of Objects . It 's not in a few things , nor to a few persons , that eminent usefulness extends ; most useful is he who can do most good to most persons ( especially influencing ones ) . He who benefiteth the greatest number of People in whatever may be truly profitable to them , as a means of their Happiness in their Soul , Peace , Health , Plenty , Freedom , Credit , Comfort , and the like , principally in what makes them Happy for ever , next in what contributes to make them safe , easie , and useful in time . And , if besides being profitable to multitudes while we live , we can also serve succeeding Ages , it heightens the Character , Psal. 79.13 . We will shew forth thy praise to all Generations . 2. The manner how the Eminently Useful employ their capacities in prosecuting what 's signally profitable . It 's not lazily , or remisly , but with vigour ; with all his might . Diligence must be great , and the Heart intently engaged in it ; as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Business , not Diversion ; to spend and to be spent therein , 2 Cor. 12.15 . the Rule is great , Rom. 12.7 , 8 , 11. neither must it be seldom , or by fits and starts ; not late attempted , or soon deserted , but constantly : Happy is he who begins early , lasts long , and never ceaseth to serve his Generation till God calls him off the Stage . Blessed is he , whom his Master , when he cometh , finds so doing , Mat. 24 46. nor is it to be forgotten that it must be managed wisely , otherwise the useful tendency of great endeavours , well designed , may be lessened , if not defeated . Prudent application of fit and just means , is needful to accomplish so highly a valuable end ; of which hereafter . 8. The meer want , of proportionable success abates not a Man 's eminent usefulness , as to his own Excellency or Benefit , tho' success be greatly desirable , and gratefully to be acknowledged . Is. 49.45 . I have laboured in vain , and spent my strength for nought , yet is my work with the Lord ; and tho' Israel be not gathered , yet shall I be glorious in the eyes of the Lord. This may be applied by every useful Minister . Events are not in our hands , and therefore it 's not : by them we shall be Judged or Rewarded ; the faithful Labourer is as well pleasing to God , in the pains he took with them that perish , as them who are saved , 2 Cor. 2.15 , 16. If you have done great things to recover Men , you 'll be no loser , tho' Sinners be hardened , or Errors prevail . What tho' Men abuse the Money you bestow , and prove hurtful by the encouragement you have given ; what tho' contrary events have followed your just Endeavours ; Confusion for Order , Disquiet for Peace , &c. this will lie at the Door of such who were the culpable Causes of such preposterous Effects , and you 'll no more be blamed than the Heavens that dropped Dew on that Earth which brought forth Briars and Thorns , Heb. 6.8 . 2. I shall now give an Account of some things requisite to render a Man eminently useful in his Generation , who is capable by his Office , Gifts , or Estate , to be so ; wherein I shall have especial regard to Ministers , tho' not only them . I shall distribute them under three Heads . 1. Such things as are needful to incline them to become intently willing to employ themselves in serving a Common Good. Ability , without a readiness of mind to , and solicitousness for the Honour of God and good of Men , will never make us serviceable . To ingage your Hearts herein , it 's necessary . 1. That you have a believing view of invisible things . Of God , as he who hath a full Authority over you , to command you to this Work ; as he who hath an absolute Propriety in you and yours , and therefore may dispose of you , and all you have , to what Service he pleases ; to refuse which is Sacriledge in you , who have dedicated your selves to him . Believe a Judgment-Day , when you must Account for all ; keep sight of Christ , who bought Souls with his Blood , and whom it cost so much to Redeem you for his Service ; be at a certainty about the worth of Souls , your own and others . And of the dreadful Misery of such who die unconverted , or unfruitful ; realize sinners woful state , when they cry , Come and help us , Acts 16.9 . and thy own if thou refusest . Beg Faith of Christ , who is the Author and the Finisher of it : This is that by which unseen things are evident , Heb. 11.1 . without which Evidence we lose what must affect and move us in our service to Souls . Knowing the terror of the Lord , we persuade Men , 2 Cor. 5.11 . Every Man's unbelief is equal to his unserviceableness ; and as our Faith is , will our usefulness be . 2. Love to God and Man is needful to excite us to Usefulness . This constrains us to express our gratitude to God , who hath done so much for us when miserable ; and to be beneficial to Men , whose Misery we believe and pity . Strong Love will answer all those Excuses which have their rise in Enmity to God and Men ; the remains whereof govern the best Man as far as he is unprofitable . By this Divine Passion poor Endeavours will be disdained , and the most expensive be no cause of regret ; yea , a pleasure riseth with the height of the performance ; and God's inclining us to do so much , becomes the very Matter of our Praises to him ; as 1 Chron. 29.14 , 15. Keep then this holy Fire blazing , it will always point you work , and find you strength to do it . Nay , it will put you to pain , whiles unemployed , and make you solicitous that it be to purpose . This , this was it put Paul in travel , till Christ was formed in those , Gal. 4.19 . 3. A Publick Spirit is also needful to the same End. This is the immediate effect of Love ; it 's the Heart dilated by it . This is the next Spring that sets all the Wheels in motion , which otherwise stand still within the Precincts of narrow self . How became David such a publick Blessing he tells you , Psalm 137.6 . If I prefer not Jerusalem above my chief Ioy , let my right-hand forget her cunning . The vastest Stock is productive of little in that Man's Hand who is all for himself ; whether self in his own Person , or self in his Family , yea , or self in his own Party and Faction . But a Publick Spirit will be contriving and aiming at a common Benefit above his own , in this will such a one delight , and this he must pursue , because it moves as a common Soul related to , and concerned in all Men , well knowing God hath an interest in each , and ones self to be but a small part of the whole , and therefore to be less regarded than that wherein God's glory is infinitely more displayed , and from which a so far greater Tribute of Honour and Service will redound . Therefore be earnest with God to enlarge thy Heart , and bring it more under the power of that Relation wherein thou standest to the Catholick Church , yea , to all Men , otherwise thou wilt be apt , with Cain , to say of thy very Brother , Am I his Keeper ? Gen. 4.9 . Own thy self , with St. Paul , a Debtor both to the Greeks and to the Jews , to the Wise , and to the Unwise , Rom. 1.14 . A narrow Spirit is a common Plague , abhor and deprecate it as Unchristian and Inhumane ; while it prevails , I can hardly hope thou canst get to Heaven , but all may freely say , it 's no matter how soon it be that thou wert there . Look at Christ , who made himself Poor that he might make many Rich , 2 Cor. 8. 9. and blush that thou wearest his Name , whiles thy Money Rusts , and so many Poor do starve . But happy is that Publick Spirit , that can scarce relish his own Felicity , when he sees so many Miserable , but is bound with them that are in bonds , Heb. 13.3 . by this Spirit a Man is bent for God , and a Publick Good , and without it all beyond self , ( in that cursed self ) is as nothing to him , a meer Galio , caring for neither God , nor Souls , Church nor State. You see , that to encline you to Eminent Usefulness , you must get , improve , and exercise Faith and Love with a Publick Spirit ; these will employ your Abilities for service . 2. If you would be eminently Useful , you must get such things as will fix and relieve you against those Difficulties which attend eminent Usefulness . Good Inclinations and Resolves will be tried in a course of publick Service ; and as the Trials will be different , our Preservatives and Supports should be as various . Indeed , Faith , Love , and a publick Spirit , which excite a Man to great Attempts for a publick Good , do also yield Relief against discouragement in the prosecution of them . Yea , Faith derives supporting Strength from Christ , as he is our Head of Influence as well as Conduct . But , besides these . 1. Be truly humble . The proud Heart will scorn to stoop to many things which Publick Service requires ; nor endure the Debasements which it will expose to , and so the Work will be half done at first , and forsaken at last , as too grating on a proud Spirit , which formeth Projects more agreeable to an aspiring Mind . But , if you are cloathed with Humility , you 'll be fitted to stoop cheerfully to what ever your Work calls you to condescend , and with easiness of Mind to endure the Contempt which you 'll meet with from such you design to be useful to . Can you , without great Humility , use such plain Words as the Ignorant understand , inculcate the same thing often , admit a familiar Freedom to the Poor and Mean , go into nasty Cottages , hear much Weakness and Nonsence , without discouraging the Silly from saying any more ? Can you , and not be humble , become all things to all Men , that you may win some , and be a Servant to all that you may gain the more ? 1 Cor. 9.19 , 21. Yea , you may meet with Affronts and Scorns , with Slanders and Reproach , from the very poor whom you endeavour to benefit in Soul and Body too ; Pride will soon disdain all such Work , but so must not you , unless you cease to be a Publick Blessing . Be humble , i. e. look at your selves , vile Dust and Ashes , as bad by Nature as the most wicked you would Reform , and worthy to be as poor as the most Indigent you 〈◊〉 and not too good to be employed 〈…〉 in the meanest Services , 〈◊〉 really honoured to be used in such as this 〈…〉 irs , and this seems har 〈…〉 s too debasing , ask , may not that 〈◊〉 better fit me , which was in Christ Iesus my Lord , who made himself of no reputation , Phil. 2.5 . 2. Be weaned from the World , mortified to all in it , and well content with what God hath reserved in Heaven for you ; what you make your Portion , that will prescribe your Work. If your Happiness is confined to Flesh and Time , you 'll soon quit what seldom contributes to it , and is daily exposing it to hazard , yea , oft to ruine . Even Publick Spirited Men , for their Country , venture all in common Danger , yet , after Success , they get the least ; it 's oft more than so with Men who are engaged for the Testimony of Christ , and good of Souls : Worldly Affections can never drive this Trade ; Covetousness , Effeminateness , fondness of Relations , excessive love of Life , Ease and Pleasure , will obstruct you , when the Expences , Losses , Pains and Dangers of Eminent Undertakings , present themselves . Therefore be Crucified to the World , if ever you would be Useful in it ; and let it be a dead Carkass in your Account , if you would not be hindred by it in your best Designs . Cherish Heavenly Affections , and with pleasure oft view your chosen Portion , otherwise an irregular Appetite will press too hard , to let you be much of long engaged in a Work that 's so far from gratifying it . This way Moses became so profitable to his People , Heb. 11.25 , 26. and Paul to Iews and Gentiles , 2 Cor. 5.12 , 15 , 18. 3. Get true Christian Fortitude : And this will unite , fix and steel the Heart against all Onsets which try your Patience , Courage and Resolutions , Rev. 2. 3. A pusillanimous Man will refuse what 's difficult , and forsake what 's dangerous ; or , so demean himself under it , as to frustrate a good Effect . The truest Courage will be put to a stand , for Satan singleth out the eminently Useful , to level all his Darts against ; his own Votaries he 'll employ to persecute them ; whatever in civil Men is to be made use of shall conspire to make your Work difficult , and you unhappy and uneasie ; nothing shall be wanting to terrifie or bribe you , to tire or distress you , Rev. 2.102.3 2. Envy also still accompanieth signal usefulness , which oft renders your Friends more grievous to you than your professed Enemies . In every Age it 's found , the spirit within us lusteth to envy , Jam. 4.5 . I wish all good Men , yea , we Ministers , could also find with the Apostle ; but God giveth more grace : Yet as unreasonable and devilish as Envy is , you must expect it , and be prepared to endure the Effects thereof , but still with a Mind no more averse from your Work , or indifferent to it ; other than avoid all Oftentation , to conceal what of your Work you can , and to but omit none , unless you can get it done by another hand . 3. If you are called to serve your Generation , by opposing the Errors , or Church-dividing Practices , of any considerable Sects , pretending to Zeal for Truth , ( tho' never so falsly ) and to a purer Form of Administration , ( tho' in all that highly Superstitious ) you 'll find those violent and base Methods to asperse and sink you , which very Pagans would abhor to use ; yet this must not abate your Testimony , nor incline you in the least to betray the Truth , or to seem to approve of their Unchristian Attempts against the Common Good ; neither suffer your Spirit to be infected and debased , to a resemblance of theirs , in Malice , Rancour , Wrath , Rage , or Revengefulness , which is so contrary to the Spirit of Christ , as to make you justly suspect you were no appointed Advocate for his Truth and Interest . And alike careful must you be , that the highest provocations prevail not with you , to vindicate your self by ways that ( all things duly considered ) appear a greater damage to the Publick Good , than the single Interest of your Person can countervail . I have given you some hints of the Exercise which you ought to provide against , lest a surprize cause you to quit , or disserve the Blessed Work you are called to . 4. Yet , it 's true , it may prove more creditable , safe and easie , if it be only beneficial to Men's Bodies or Estates , for against that sort , Satan and the World make less resistance , unless it affect the Publick in somewhat wherein Factions are concerned . Yea , it may be less hazardous and grievous , if it profit Mens Souls , if it be only in points which Christ hath gained a reputation to , and that you have many to assist you in the Defence of , especially if your motion be but equal with those many , because such things are familiarized , or have obtained a greater interest in the Consciences of Men , and the remaining Stream of Opposition is divided . 5. But the most eminent Usefulness is much determined to those points which are difficult as still deciding , and wherein the Interest of Christ , in your Day and Place , is the subject of a present Contest between Christ with his Instruments on the one side , and Satan with his on the other . In such cases there will be great opposition , as far as Satan can influence any , either by their Ignorance , Malignity worldly Considerations , Pride , or Custom , &c. And generally the Contenders on Christ's part are at first but few , especially the more eminent ones ; and therefore it necessarily follows that such must be exposed . It were easie to instance all this in the case of introducing the Gospel where it was not before , in the reformation of Worship or Discipline , where they have been corrupted , in opposing and detecting false Doctrines which many have imbibed , and long entertained ; in reclaiming a degenerate People from evil practises much indulged ; in resisting incroaching Errors and Disorders , abetted by a considerable Number of great Zealots , especially if they have some plausible Pretensions , suited to the disposition of sober ignorant People ; and that some more than common Spirit and Fervour do attend the Seducers , which is very usual . But this is less needful , having cautioned you as to the Snares , and fore-warned you of the Danger . 6. Therefore may not I with reason ask you ? Can a feble Mind , or unfortified Heart , persist in great Endeavours , and in the face of such Dufficulties steadily pursue his glorious End ? No ; he must succumb , and will quit the plainest and most important Truth or Duty . The Interest of Christ will say of these as in Paul's case ; No Man stood with me , all ( these ) Men forsook me , 2 Tim. 4.16 . Therefore watch against all declinings in holy Christian Courage ( meerly natural will not serve , tho' it 's a good preparative , ) pray with hope for renewed Vigour , that you may find , as Psalm 69.32 . your Heart shall live that seek God ; and that he is the strength of your Heart , when all else fails you , Psalm 73.26 . When the Onset is vigorous , and begins to impress , be then strong in the Lord , and in the power of his might , Eph. 6.10 . To that End , remember whose Cause you plead , and who employs you : Read oft your Commission , where you will find a promise fit to revive your very fainting Spirit , Matth. 28.20 . Lo , I am with you to the end of the World. One less faithful and compassionate than our Saviour is ( if possessed of Power ) would not suffer any Servant he employed to sink , in a Business wherein himself hath the greatest concernment . If your Hearts be upright , and you have God's Work in hand the more eminently you are employed the greater Supports you 'll find ; and in the most difficult Enterprize he is careful to give the greatest assurance , Ier. 1. 7 , 8 , 18. Ezek. 3. 8 , 9. One promise he can so spirit and fill with Power , that it shall set thy Soul above all Fears ; and cause Strength to advance to thy own feeling in very extremity , above what it appeared in the easiest of thy ways : Trust then in him with thy whole Heart . And because what repels our Fears tends to encourage us , it 's not improper oft seriously to think what far greater mischiefs we escape , by not drawing back , or doing the work of the Lord deceitfully , than what can attend a faithful discharge of our work , which hath so great a reward when finished , Heb. 10.38 . Rev. 3.5 . Herewith I have finished an Account of what 's necessary to support us under the Difficulties attending publick Usefulness , viz. Humility , mortifiedness to the World , and Christian Fortitude . 3. Several things are needful as tending to secure , or at least facilitate the success of your Work persisted in . Herein we should be solicitous that , as much as in us lies , the End we propose may not be defeated , but that those receive that profit , which we sincerely conduce to , by our Endeavours ; whereby we may eventually prove Blessings to them . To this End , 1. You must duly address your selves to God , to engage his Help . Be much in Prayer to , and dependance on God through Christ our Mediator . Look to him for Direction , that you may not mistake your Work , nor the best way to perform it : Seek to him for abundant Anointings , that you may not be unqualified in proportion to your Undertaking . His constant Assistance and Blessing must be fervently implored , Neh. 1.11 . without which your most probable Attempts will be vain , yea turn to your reproach and shame . And that you may be in the likelier posture for a gracious Return , keep all clear between God and your own Consciences ; regard to iniquity in your heart , Psal. 66.18 . Rely on Christ's Merits and Intercession ; and be always ready to ascribe to God the entire Glory of all your serviceableness and success ; for he is a jealous God , and generally blasteth that wherein he is not acknowledged ; we must make God all in all , if we would signifie any thing . 2. Be careful of your own Behaviour before those to whom you endeavour to be profitable ; that it conduce to , and do not hinder your Usefulness . Prevent all Prejudices , gain their Affection and Esteem ; possess them with a sence of your Kindness to them , good Designs towards them , and your own Belief of , and earnestness of Soul for the matters you call them to entertain and submit to ; exercise great Patience , Meekness and Tenderness ; and see that your whole Behaviour be circumspect , and your Life exemplary , 1 Pet. 5.3 . that they may find no just Exception against your Doctrine or Endeavours . If they take occasion unjustly , or that by wicked persons you are falsly slandered , you may better hope , God will prevent the unprofitableness of your Labours , or at least accept them : Neither is it unfit to be cautious how you dispute with them concerning Secular Interests ; avoid also fondness of External Respect ; and yet be as jealous that you forfeit not an Internal Reverence , nor prostitute your Authority , as you are Christ's Embassadours , Rom. 11. 13 , 14. 3. Labour to attain and use true Wisdom in the ordering of your Endeavours , that they may be apt to real Publick Usefulness . 1. I call it true Wisdom , not only to oppose it to Folly and Indiscretion , but also to all Knavish Craftiness . God's Cause needs no base Tricks ; upright Men abhor the use of them : Christ seldom prospereth such to serve his Interest , but if he over-rule them to any common Good , as sometimes he doth other pieces of Wickedness , yet he will never justifie or accept such Methods , but condemn those ways , and them who use them . But indeed , as base Tricks consist not with sincere Designs of a Publick Good , so they are never used with that intention . No , no , let Men's pretences be never so sacred , it 's to serve a carnal selfish turn , to propagate or uphold some private Faction , in opposition to the true Extensive Interests of Christ in the World. The eminently Useful could not die in peace , if they must not say with the Apostle ; Our rejoycing is this , the Testimony of our Conscience , that in simplicity and godly sincerity , not with fleshly Wisdom , but by the Grace of God , we have had our Conversation in the World , 2 Cor. 1.12 . They were wiser than to think , that will be accounted a service to Christ in life , for which , without Repentance , he will cast them into Hell at their death . This Text may assure us , that Paul's Guile with which he caught these very People , 2 Cor. 12.16 . was not any thing contrary to godly Sincerity which in this Epistle the fore-cited place he had with more than usual care instanced towards them ; it was therefore no other than honest Wisdom , or godly Prudence ; even that which I have said is so needful to advantage the Success of your well designed Labour ; it was an instance of his Self-denial , not his Self seeking : He used his sparing their Purses as a help to save their Souls , upon finding their Temper such , that the Gospel was like to be less profitable to them , if he subsisted by it . This was far enough from any misrepresenting , and undermining , cheating , dividing , imposing , ensnaring , and intangling Arts or Methods ; ways so abominable in the most ordinary Affairs between Man and Man , that you should tremble at a thought of using them in matters enstamped with the Name of God ; yea , tho' it were but in defending a Publick Good , and your self from the dangerous attempts of such as practise them . 2. Yet true Wisdom and Prudence be very needful , to direct your just Endeavours in the greatest aptness to succeed with all those whom you design to benefit . A true Judgment of Persons and Seasons , with a direct regard to the End , and an exquisite understanding of the nature of the various lawful Means , will qualifie you to chuse the fittest Means to that End with those Persons . God's Word , Prayer , Consideration and Experience must be your helps to arrive to Wisdom , and be sure to exercise and apply to all your Endeavours the utmost Wisdom God vouchsafes you , a neglect whereof will aggravate your disappointment , as well as conduce thereto . But my chief design under this Head is , to convince you of the necessity of Wisdom in the whole course of Publick Usefulness , that so you may become more earnest with God for this , & careful to excie your Souls to the constant exercise of it . Without Wisdom you cannot rightly judge of the work of your Generation ; a mistake wherein is dangerous to your great End ; it 's so , tho' it should be no other mistake than to overlook one of the more principal parts of it , and take up with what is next to it , as plainer , easier or safer ; yea , if it lies in several things , and you neglect but the least . How needful is Wisdom to discern which is our present Duty , and what the greatest Good , when several appear in competition ? yea often there 's need of exquisite Skill in an Affair of Publick consequence to determine but what will do more good than hurt . He hath not well observed , that thinks it always easie to judge what 's the most proper Duty in each Company , and wherein they need most to be benefited , especially the fittest Seasons , Opportunities and Methods to apply suitable Means to effect that Good which they severally stand in greatest need of , and are most capable of receiving . It 's hard to accommodate your selves to the various tempers and circumstances of your very Acquaintance , and know whom , when , and how to Reprove , Encourage , Examine , Exhort or Relieve , so as to be most beneficial to each within the limits of your power , and according to your different obligations , tho' to the extent of it . Great discretion is necessary to judge of Obstacles , and to demean your selves under them , as may most conduce to your Publick Usefulness ; to know when , and how to strive to remove or oppose them , when it 's best to connive and be silent . How to avoid the Imputation of Rashness and foolish Zeal in the former , and of Lukewarmness and Cowardize in the latter ; for Publick Usefulness will be affected by both . In like manner there is use of Wisdom towards such as drive on the same good design with you , as well as towards them who oppose ; if you are younger , that the elder may not by Envy or Suspicion , be tempted to divert you from your work , or give you disquiet in it : To avoid which serve with them in humility , as Sons with a Father , Phil. 2. 22. If you be elder , that the younger's rashness , unfixedness , and less experience give not Satan an advantage ; to prevent which , do not discourage or despise , but assist and countenance them . But be they inferiors , equals or superiors , who do contribute to a common good : He that will be eminently useful , and give up himself to it , had need of greatest Wisdom to govern himself towards each ; for , a little acquaintance with the World , will discover in most men so much of either humour , pride , envy , selfishness , covetousness , suspition , cowardliness , unconcernedness for the Publick , unfixedness , sloth , ignorance , credulousness , or aptness to be imposed on by designing men ; as will force the observing to fix this Conclusion , and govern themselves by it . They that will be most useful in their Generation , must spend , do , adventure and suffer most , and yet must resolve to allow , intreat , connive , yield , thank , forbear , forgive , deny themselves , and endure most , whatever persons they have to deal with ; and thus make the best use of all for a common good . Who is sufficient for these things ? but with thee , O Lord ( who employest whom thou wilt ) nothing is impossible . A stammering Moses , a suspitious Gideon , a childish Ieremiah , did succeed in that whereto thou didst appoint them . Surely by all this you are induced to seek earnestly for Wisdom . Ask it daily of God through Christ , who giveth liberally ( for direction to do as well as suffer ) and upbraideth not , Iames 1. 5. dependingly hope ; He will guide me by his Counsel , and afterwards bring me to Glory , Psal. 73. 24. I have finished the second general Head , viz. an account of what 's needful to bring a man to eminent Usefulness , who is capable of it ; under which you have heard , that his Soul must be excited to undertake it by Faith , Love , and a Publick Spirit . 2. Be relieved against the Difficulties attending it , which is by Humility , Mortifiedness to the World , and Christian Fortitude . 3. He must facilitate his Success by Prayer to God , a due behaviour before Men , and true Wisdom in the management of all his Endeavours . 3. I shall evidence the Excellency of this Character . To be an eminently Useful Man , is no empty Title without real worth . God approves of it , Angels and good Men highly esteem it ; yea , there 's that in every man , which now secretly , and in time will publickly allow this man to be the best , the wisest , and the greatest . Eminent Usefulness greatly differeth from its Counterfeits . This is no pragmatical business in other men's matters ; but a faithful discharge of our Obligations to God and our fellow Creatures . Neither is it a Pharisaical Proseliting to a Sect , which doth narrow and weaken Christ's Interest ( proving oft as fatal to the Church , yea to Men's selves , as their walking at large in the World would be ) no , it 's an intentness to promote mere Christianity , and unaffected Godliness , which reforms the World , edifies the Church , and saves the Souls of Sinners in proportion to its success . It 's what advanceth Men above the Rank of ordinary Christians , who are Babes to these grown Men , Shrubs to these Cedars , very cyphers ( if not blemishes and burthens ) compared with these Men of Name , these common Blessings , these Witnesses to a Divine Life , and Ornaments of Religion , who bear up the Pillars of the Church , yea of the Earth ; to each of whom we Weaklings may say as they to David , Thou art worth 10000 of us . This will appear , if you consider , 1. It 's an extraordinary honour to be singled out by God eminently to serve our Generation . What can be more glorious than to be singled out , as David , from among his Brethren , to effect God's benign purposes to multitudes , when most Men are useless , yea hurtful ; their Names are registred among the Worthies of Israel , and famous in Bethlehem , Ruth 4. 11. This is that Moses , Acts 7. 37. Being publick Blessings , they with Iabez , are more honourable than their Brethren , I Chron. 4. 9. No Office reflects honour but with respect to that usefulness to which it obligeth , and or which it capacitates . 2. It argues a most God-like and Excellent Spirit ; He is good , and doth good , Psal. 119 68. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was visibly instanced in our Lord Jesus ; He went about doing good , Acts 10. 38. to Souls and Bodies ; in whom is this so exemplified as in the signally useful ? whose activity , fixedness , labours , designs and beneficence correspond to Christ's , allowing for our contracted Capacities . In such a Man many Graces and Virtues are associated , nay which can be wanting , yea or weak in the Constitution of this Person ? he also must be greatly cleansed from those dregs , which debase , divert and deaden the less useful . He seems to breath in another Air , to be of another make , and governed by contrary Inclinations and Rules than most of Mankind be ( I had like to have said Christians ) hence he is too often branded as less prudent , because he walks by Rules so much above what poor and narrow Souls embrace ; and postponeth those things beyond which a vulgar spirit cannot derive a Motive . Let us remark a few Scripture Instances , lest all appears a meer speculation ; behold Queen Esther taking her Life in her hand to save her People ; did not she then love her People above her Life ? Esth. 4. 16. Moses neglected God's Offer to advance his Family , and intercedeth for the Nations safety , as if he had hated his own house , Numb . 14. 12 , 17. What Dominion over Covetousness , Selfishness and Cowardice did Nehemiah manifest , whiles by acting their contraries he repaired Ierusalem , established God's Worship among the Captives restored by his means : Without ostentation he might say , Should such a one as I flie ? Neh. 6. 11. Mordecais mind was well ballasted , that under such Advancement retained such Goodness , and Meekness , as still to seek the Weal of his People , and speak Peace to all his Seed , Esth. 10. 3. How could Caleb and Ioshua refuse to frame their Account to the Humour of the Multitudes , but that that they had a more Excellent Spirit than the other Spies ? Numb . 14. 24. Oh the magnanimity , zeal for God , love to Souls , contempt of the World , and unwearied vigour and largeness of heart which governed Paul to his extensive Usefulness ! which might be instanced in the other Apostles and Martyrs ; yea those illustriously shine in every eminently useful Christian : It 's the excellency of their Spirit which forms such vast Designs , and enables to the unwearied pursuits thereof : Divine Influence inspires them , and keeps their Minds above what 's mean and selfish , beyond what 's narrow and sordid , yea so widens and enflames them , that their Spheres prescribe the only Limit to their Attempts ; how far would they relieve , reform and improve the Church , the Nation , yea the World , were it but in their power ? Judge the Spirit by the use others make of the same Abilities , how useless , how hurtful ? 3. The eminently Useful have more manifest grounds for a comfortable Death than others can expect . Death makes a great discovery of the true Value of things ; whatever renders this safe and easie , we ought highly to esteem , as Men assured it 's our Passage into Eternity , and puts a period to our Preparations for it . In the grave there 's no work nor device to change our State , or improve our Meetness for an unseen World , Eccles. 9. 10. Therefore whatever is the best Evidence of our Title to Eternal Life , and the greatest Meetness for it , that must afford ground of highest Comfort , when Self-love , and the nearness of Eternity gives Death an awakening power . 1. I shall prefix a Caution . 2. Prove what I assert . 1. For Caution . The Mistakes of weakly designing Men , necessitate me to acquaint you , it 's Christ only who procured a safe and comfortable Death , by meriting our Pardon , and a Right to Eternal Glory , with a happy Resurrection . It 's by Faith only , that a Regenerate Penitent looks to rely on , and receives Christ as our Atoning Saviour for Pardon and Life , according to his Promises in the Gospel , which Promises , with the included Benefits , are purchased only by Christ's Obedience , and applied as an Effect thereof , whenever they are applied . The Qualifications which the Gospel appoints in him whom the Promises invest in its Benefits , are no causes of those Benefits , nor any part of the Righteousness which procured them . But Christ using his Gospel as an Instrument in the Governing and Saving of Sinners , and pleading with them his purchased Benefits for Motives to their Obedience to the Gospel , as a Rule of Judgment . It 's not sufficient to our comfortable Death , that we believe that Christ obeyed and died to procure Pardon , and a Right to Salvation for Penitent Believers ; but it must appear to us , that we are partakers of that Pardon and Right to Life , which must be by the Evidence of our Regeneration , Repentance and Faith ; not one without the other ; nor either ( when we come to die ) without their genuine necessary Effects , and each persevered in . Vain hopes if we totally want whatever the Gospel Promises make indispensably needful to our obtaining Eternal Glory ; and the contrary whereto the Gospel threatneth with an Exclusion from Heaven , Iohn 3. 3 , 36. Luke 13. 3. Heb. 12. 14. cap. 10. 38. He is fool hardy , that dares die , not knowing but that his Faith was the Faith of an unregenerate impenitent heart ; yea , or satisfies himself with having thought he once at first had such a true Faith ; but is not sure that he persevereth therein , that regards not any conformity to Christ. Universal Obedience , sincere Holiness , and Fidelity to God , and Improvements of his Talents , all which the Gospel so insists on , as being fitter to give evidence , than things more obscure or remote can be Mat. 10 33. and 25. 30. 2 Cor. 13. 5. Ephes. 5. 6. 2. I shall prove that the eminently Useful , have more manifest grounds for a comfortable Death than others can expect ; for which end , it will be sufficient that I evidence . This eminent faithful usefulness is a most plain and infalible Evidence of our Title to Eternal Life , and it also argueth a very great meetness for Heaven ; whence it will follow , that the eminently faithful useful Man , hath more manifest grounds for a comfortable Death than others can expect , and consequently , his Character is Excellent . It tends to a comfortable Death ; as , 1. It is a most plain and infallible Evidence of our Title to Eternal Life . Faithful eminent usefulness , is not only an evidence considered abstractedly , but it gives evidence to the sincerity of all , or most other Graces ; yea , and receives it from them , for by the in-being and activity of such Graces it subsisted , and in it each of them expressed their vital power and sincerity , and that not darkly , but clearly , not doubtfully , but to full conviction ; so that the eminently useful Man , hath the concurrent Testimony of every Grace , in a light to which each contributes . And it answers any just challenge that can be made to his having those several Graces , and that in reality ; so that if Faith , Repentance , love to God , a new Birth , or Perseverance , have Life promised to them , and the sincerity thereof being evident to a Man , must yield strong consolation : then the eminently useful Man hath very abundant reasons of Comfort , as to his interest in Eternal Life . I shall evidence this by three things 1. Can he doubt the Truth of his several Graces ? Not of his Faith , because he hath been thus signally excited by his assent , to what Christ , as Prophet , hath revealed : and encouraged , by trusting in his Saviours Merits , Strength , & Testament : and governed by the commands of Christ his received Lord , and that in so faithful an Execution of his own Covenant Consent and Vows ? yea , his Union to Christ , is attested as well as his Faith by which he is united , for his truly devoted fruitful life , could proceed from , and subsist by nothing lower , than those Vital influences and supplies which came from Christ his Head and Root , Gal. 2. 20. Phil. 1. 19 , 20 , 21. His Repentance also is unsuspected , when he beholds his Lusts so subdued as not to hinder his living to God entirely as his end ; his Heart so altered in its purposes , resolves and relishes , that he could not live to carnal self , but a common good , wherein he delighted and spent himself . He knows his former evil course is duly bewailed when so directly changed , and that sin was truly hateful , being he hath not only endeavoured the utter Mortification of it in himself , but greatly laboured to rescue all others from the dominion and effects thereof . He is sure of his new Birth , when he reflects that nothing less could make my aims , my temper , and course , to be so far conformed to Christ's , as my devotedness to God's glory , and to the benefit of Saints and Sinners doth attest , 1 Ioh. 4. 17. Yea , more a lower Principle than what was formed in Regeneration , would never have lasted thus long , and carried me thus far , Ioh. 4. 14. 2. This eminently useful Man's stated course and contrivances , repel a Jealousie , that his love to God or Man or appearing Zeal , was a painted Fire ; his Faith , Hope , or other Graces , a dead Image , because all these have vitally concurred , to direct fix , and strengthen his Labours , to lay out his Talents , drive a constant Trade , and spend his life for Christ , Ioh. 14. 21. 1 Ioh. 3. v. 16 , 17. Rom. 12. 11 , 12 , 13. And there is as little ground to question his Perseverance , when he knows he was not taken off from publick serviceableness , by his sloth , fear , weariness , selfishness , or change of purpose or designs ; yea , that now he feels his Soul solicitous for , and prepared unto a publick good , were he but capable to contribute to it . 3. Besides this Testimony , from the evidence , of such Graces as Life is promised to the useful Man , is in a way likelier for comfort than others , because the spirit of God doth not usually forbear to cast a light upon the Graces of such when they come to die , but ( and that not rarely ) he makes them to behold his face , and experience some foretasts of the approaching Glory ; so that with Moses they die at the Mouth of God , with Stephen , Act. 7. 57. as David , 2 Sam. 23. 5. Yea , besides this , the useful Man is encouraged by the great things that passed between God and his Soul , in bending him for , and carrying him through those Attempts and Employments wherein he hath served the Will of God in his Generation ; many Answers of Prayer , eminent Deliverances from Evil , Supports when Fainting , Revivings and Enlargements when tempted to Remissness , frequent views of Christ and Heaven for renewal of Strength , ( and the like ) which he hath oft experienced , have so familiarized God and Christ to him , and so fixed his Trust in his Goodness , Truth and Word , that he can quietly commit his Spirit to him . And so , from all put together , having now fought a good fight , finished his course , and kept the faith , he beholds that Crown of Righteousness hanging over his head , which he knows his God will give him , 2 Tim. 4. 8. and he hath an abundant entrance into God's Kingdom , 2 Pet. 1. 11. 2. This eminent Usefulness argues a meetness for Heaven . He can easily quit all worldly Enjoyments , who valued Life it self but as a means for service , and consecrated all he had as subservient to it . This Man is not called off before his Work be done , for his course is finished , and the end of his being on Earth so fully answered , Acts 13. 25. Heaven must be a real Rest to him after so much Labour , and very suitable in the nature of it , to one of so agreeable a disposition . What welcome Company are perfected happy Souls , when the contrary made the saving and healing of miserable Sinners to engage his Thoughts , and command his Strength whiles he lived on Earth . His Soul that was so enlarged by Grace for publick Use , will be very receptive of those fuller Streams of heavenly Joys . How will he be satisfied with more of God's likeness there , when it will be but the perfection of what he judged so lovely as to strive so much to propagate it here ? Psalm 17. 14 , 15. This Publick Spirit will be ravished in contemplating and adoring a blessed God , when he beholds how universal a Good he is ; yea , and ever hath been , by the Records of his Beneficence there published and explained ; whatever Employment Heaven allots ( for it 's no place of idleness ) he is greatly prepared for it ; who did heartily perform so much under the great disadvantages of this present state , which did arise both from his Works and himself , yea , and such as he had to deal with . So that this man is gathered when ripe ; he his even here a Vessel of Glory , being so meet for his Masters use , 2 Tim. 2. 21. Now how comfortable will Death be to a Man thus well assured of eternal Happiness , and prepared for that wherein it will consist ? It cannot endanger nor hurt him ; he must rather desire than abhor or fear it , when only a sense of present serviceableness ( where it is more needful ) hath reconciled useful Saints to a longer Life , Phil. 1. 23 , 24. To such useful ones as Paul it belonged to triumph over Death , rather than be afraid , and welcome its approaches , to enjoy that a regard whereto had made him so laborious , 1 Cor. 15. 57 , 58. Thus I have represented the Grounds on which a very useful Man may die comfomfortably . But , can there be the like for an unuseful Person ? I am sure , where a Life unprofitably spent ( through sloth , negligence , self-seeking , and unfaithfulness to God , ) doth stare a Man in the Face , it 's a just challenge to his Hopes , it justifies his Fears , and he vainly expects Advantage by Death , or Safety in dying . Yea , a Man who hath been Useful in lesser degrees , through remissness and narrowness of Heart , cannot but feel greater jealousie of his Condition than the eminently Useful ; yea , he must make bitter reflections upon his past Life , wherein he finds so many neglects and baulks . So little Work done in so long a time , and with so great a Stock ; and being self-conscious of the much greater Things he might have performed for a common Good ; sure he cannot , without grief , behold his season over , whiles the Blood of Souls , the Groans of a dying Church , or a sinking Nation , testifie against his departing Soul , that omitted relieving them to his Power . What work for Shame , and Sorrow , ay , and Fears too , will this make , compared with a vigorously useful Life ? 4. The future Rewards of an eminently useful Man will be greater than others : His Crown will weigh in proportion to his service : They that turn many , shall shine as the Stars in the Firmament , for ever and ever Dan. 12.3 . He that gained the ten Talents was made a Ruler over ten Cities ; he that gained two , was made Ruler but over five ▪ Luke 19.17 . These wider Vessels shall be filled as well as the lesser ; but , being larger , they contain the more . O , then happy he who was most abundant in Labours ; no degree whereof shall be in vain , 1 Cor. 15.58 . Gal. 6.9 , 10. Their Works shall follow them as a Retinue , adding to their Grandeur ; and Rivers shall be more acknowledged by our blessed God , when he will come to reward the very Drops . These Mens Place in the Body will be more Noble , their Thrones higher , perhaps their Services more Eminent in a heavenly Estate , as much in proportion as they had been on Earth . And tho' all faithful Ones shall be as Angels , Luke 20. v. 3. Yet among these there are Degrees , wherein there will be a correspondence as to those . Every generous Design , Tear , Labour , Hardship , Expence , Loss , and Hazard , will be found in a proportioned Glory : He that soweth bountifully , shall reap bountifully 2 Cor. 9.6 . Whence it 's easily inferred how excellent a Character of a Believer it is , that , he was an eminently useful Person in his Age ; it 's a Title will found in the very Heavens , and be honourably acknowledged by Christ upon his Throne , he will say , Well done , thou good and faithful Servant , enter thou into the Ioy of thy Lord , Mat. 25.21 . Which yet is no reflection on his own Merits ; for in the Vertue thereof the most useful Saints inherit those further additions , according to his Promise , as well as the less Useful possess the lesser degrees . True , it 's all his own , and he may do what he will with his own ; but , if he is pleased to foretell us how he 'll dispence this his own to Men , thereupon his Veracity commands our assured expectations ; and if he also use those higher Measures of Glory , as Motives to greater Labours , we , in being very Laborious , cannot be disappointed of those higher Measures any more than of the least ; yea , we frustrate his End in publishing such Promises ; if we are not excited to more abundant Labours by the Benefits promised , and upon such Labours expect those Benefits . I have offered what I hope will convince you of the Truth of the Third general Head , viz. That to be eminently Useful in ones Generation , is an excellent Character ; for to be so employed , is an Honour put upon that Man by the infinite God. The Spirit of such a Man is Excel-cellent and God-like , he hath the greatest Grounds for a comfortable Death , both from the evidence of his Title to eternal Life , and his meetness for it . And last , his future Glory will be greater than that of others . I shall proceed to the Application of this Doctrine by some Inferences . 1. Inference . To be a publick Plague , is a great reproach ; what can be said worse of a Man when dead ? That one did no Good in an eminent Station ; that he hid his Talent , which should have been employed in view , are infamous Scars ; but that any Man should influence to publick Mischief , this leaves his Memorial accursed ; better never have been born ; his Gifts , his Estate , Powers and Offices , are become a Snare to himself , and a Mischief to the Publick . The more active , the greater detriment ; the longer he lived , the more lasting Curse hath this Man been ; and the further hath he contributed to the Woe of others , as well as to his own Damnation . He will be signally marked in another World , for the harm he did in this ; receiving his Torments with remarkable notice , when they do groan to themselves , who sinned only against themselves . Will the Powers or Riches he had on Earth guard him against the sorest Vengeance for the hurt he did ? No , no : Of this abhorred sort are the Wasters of Countries , Tirannical Princes , Propagaters of Heresies , Perverters of Justice , great Oppressors of the Poor , Wasters of God's Vineyards ; Betrayers of their Countries , Silencers of useful Preachers , Enemies to the Ministry , and Calumniators of Ministers , and the like . Happy Multitudes , if such had never been ; and next , happy that they soon are taken away ; see Ier. 22.17 , 18. Such will wish they had been Idiots and Beggars , of any thing else , which could have more incapacitated them from doing Mischief . 2 Inf. This may convince us of the mischief of a narrow Sectarian Spirit , and consonant Principles , wherever they prevail . By such a narrow Spirit , I mean a Spirit that confineth Charity to a Sect distinguished from other Christians , by Customs or Opinions that are not Essential to true Godliness , and is embittered and enraged against all who differ from such Usages and Opinions . This is the Spirit of Popery ; ( which is a Sect , tho' a great one ) yea , it is the worst of Popery ; and where-ever it Rules , the most Diabolical part of Anti christianism is undestroy'd . All the Persecutions and Impositions of that Beast proceed from this very Spirit , and from Principles both Ministring to it , and formed by it ( for their influence is mutual . ) There 's scarce any thing more opposite to Publick Usefulness , or less consistent with the Precepts , Design , and true Spirit of Christianity ; the former is that which my Subject so calls me to demonstrate , and testifie against , that without doing so I cannot faithfully handle this Doctrine . But who can doubt the Destructiveness of this Spirit , to Publick Benefit and Service , if you observe the way and behaviour of all sorts of Persons who are acted by it ? For under its impulse it is , that 1. Men confine their Usefulness to their own Faction , as if they were indebted to seek the good of none beyond it ; nay , as if Conscience obliged them against all Attempts for Benefits more common and extensive . They judge all Men , out of their Herd , unworthy of their love , concern , or labour ; what 's the Publick to them , further than as things affect their own ? Let the Ship sink , so their Cabbin can be saved ; they 'll obstruct all Settlement in Church or State , if it be any other than a Provision for their Sect , or managed by any besides themselves , yea , scruple not to advance their Party upon the Ruins of the Publick , as Men see from Age to Age. 2. What is it to such Bigots , if true Christianity prevail with Men , or Converts be multiplied , unless they become their Proselites ? Alas ! they judge no Man Religious , or Good , out of their own Garb ; they surmize him Carnal , who cannot pronounce their Shibboleth , and do as good as say , they are all in a Damnable State who at all oppose them . Hence such people are far more industrious to bring Men to a compliance with their fond Peculiarities , than to a subjection to the great and most undoubted Precepts of the Gospel , Mat. 23.15 . which is a publick Mischief , as in other respects , so also in this : Men hereby waste that Time , Strength and Labour , upon an unprofitable , ( if not hurtful ) Trifle , which , by a publick Spirit , would be employed in Subserviency to what is really advantagious , viz. To make Men Holier and Safer for Eternity . Yet , 3. As if this Effect of such a Spirit were not harmful enough to the Publick , it further prompts Men to malign the most Useful , to obstruct the most prosperous Successes of the Gospel , to blast the most profitable Ministers , and overturn flourishing Churches , by dividing and defaming Methods , with Lies , Violence , and basest Artifice , as if they thought Justice , Kindness and Truth , were due only to Men of their own Opinion , and Cruelty , Tricking , and Falshood , were warranted , if not required , towards all who differ , Gal. 5.10 . & 6.10 , 12 , 15 , 16. Yea , it stops not here ; what Poverty , Silencings , Imprisonments , Tortures , and Bloodshed , both by Persecution and Wars , do Men , so spirited , greedily inflict , and bring upon Mankind ? Neighbour Nations , yea , our own proclaim . Such Actings indicate this narrow spirit to prevail ; such a spirit prevailing ; will produce all those Fruits if there be but power . It may obtain under very different forms , but is not the more innocent for any of them , tho' it reigns in some of most . The best Cause will not hallow such a frame ; the worst Cause generally hath most of it , and very oft it is a sign thereof . But where-ever it is Christ will not own it , his Interest , in a common Good , is sure to lose by it ; it springs from carnal selfishness , it 's acted and excited by the Devil , whatever is pretended for its Justification , and it tends to publick hurt of the highest kind . Surely it 's no part of , nor joined with that Wisdom which is from above , which is first pure , then peaceable , gentle , easie to be intreated , full of mercy and good fruits , without injuring , and without hypocrisie , Jam. 3. 15 , 17. no , it 's from what is Earthy , Sensual and Devilish . Let us all watch then against the Infection of such a temper , for it 's too natural to our unrenewed part to allow Security , yea , tho' our Opinions be most Orthodox : Satan will delude you to it under the Name of Zeal , for he knows that Zeal must degenerate into Hellish Fire when it blazeth , in the former instances ; yea , when it moves thereto . The quenching of such a Spirit , in others , is our Duty , or , at least , resisting it , that it prevail not to a publick Mischief ; nor is he worthy of the Name of a Man , publickly Useful , that dare not venture all to oppose it ; and the rather , because it 's as much worse than Brutish , as the Devil is worse than a Brute , and in many respects gives that wound to Religion , and a publick Good , which open Prophaness is not capable of giving . Nothing but a true publick Christian Spirit can expel it , and without that there will be no aptness to contribute to that progress of the Gospel in the World , which we daily pray for ; nor a possibility to maintain , or improve such a Mercy , by walking in Unity , Love and Peace , to common Edification . To all which , this narrow Spirit of a Party is so irreconcileable and destructive , that giving way thereto , will no more allay it than pouring Oil into a Fire . Happy Times , when Divine Light and Love will so abound , that Self-seekers can serve no turn by such a spirit , and the Honest-minded shall neither be endangered , nor infected by it ; then , and not till then , will a Publick Good be generally pursued . 3 Inf. We see one great reason why Self-denial is so proposed by Christ to all his Disciples . This is the first Article to which all his Followers are to submit , Mat. 16. 24. If any Man will be my Disciple , let him deny himself , take up his Cross , and follow me . The two last are impossible to such , as agree not to the first . But besides the necessity thereof to these , Self denial is absolutely requisite to those Services , which Christ designeth by his Disciples , to each other , and to the World ; as Salt they are to season a corrupt World , as Lights to enlighten a blind World , Mat. 5. 13 , 14. Wisdom is to be justified by them , Luk. 7. v. 35. The vertues of God to be published , 1 Pet. 2. 9. They are to propagate the Interests of our blessed Redeemer , &c. But which of these can we subserve , if Self be not denied ? All impediments to attempt such a Work , and most of our unfitness to accomplish it , do arise from carnal Selfishness ; where this is subdued , Men are ready and prepared to be common Blessings , as opportunity is afforded . Then Sloth will not delay , Fear shall not discourage , Ambitious or Covetous aims must not divert from any Labours that others may be benefited by ; whereas carnal Self must have our Ease indulged , our Humour gratified , and Safety , Credit , and Worldly Advantages , provided for , whatever becomes of Christ's Interests , or a Publick Weal . He that denieth himself most , will be most beneficial ; he that cannot do this at all , will rarely attempt , infallibly spoil , and easily quit any publick Service . A Self-seeking Man will not propose , or prosecute a common Good , farther than his own present Interests do invite . A Self-indulging Man will manage his Endeavours so , as that the Obstacles to his success , by his own Behaviour , will exceed the utmost he contributes to it . A Self-confident Man will over-look the good he might do , attempt what he is unfit for , and , as a just rebuke from God , discover his own weakness , instead of being prospered in what he doth foolishly Enterprize in his own Strength . Did you strictly examine your Hearts and Ways , it would appear most Men's unusefulness proceeds from their selfishness ; this locks your Coffers that you cannot give , this benums your Powers that you will not act ; this spieth the Lion in the way that you dare not go , this feels the Burden , counts the Charge , and resents the Inconveniencies of Service , as too great to be endured for it ; whereas , in all eminent Usefulness , we do neglect the Counsel , Counter-act the Projects , and offer violence to the Inclinations of Self , Gal. 1. 16. and therein we must act not only as such who are not their own , but as them who have no Will of their own to Obey , no selfish turn to Serve , nor humour to Gratifie . When therefore selfishness is so certain an obstructer of the Uses Christ designed his Members to , how fit was it to make our denial of it a prime part of true Christianity , and try his genuine Followers by their consent thereto , especially when all publick Mischiefs do as truly spring from Self indulg'd , as publick Benefits do from this denied ? Miserable Man , since his Lusts are become himself , and rational Self-love become a stranger . Happy Christian , who best consults his own true Interests , by trampling on his Lusts , restraining his irregular Desires , and rejecting an undue concern for Body , and Earthly Affairs , that he may live to Christ , and a common Good : This Man knows he shall find his truest self most gratified , secured , and provided for , in renouncing and opposing this his greatest Enemy . tho' called Self . I shall , in the next place , Exhort you and my self , according to the nature of this Truth which I have explained . 1. Let us be ashamed , and duly humbled , for our unusefulness in our Generation Who of us falls not under the charge of this fault ? And surely , blushings and grief , are very proper where the charge is true ; but knowing how loth we are to acknowledge our fault , and as backward to be affected with the sence of it , when it 's too plain to be denied . I shall endeavour , 1. To convince you of your unusefulness in your Generation , that so we may not plead we are ignorant , if we are guilty . 2. To excite you to shame and sorrow for your Unusefulness when under conviction of the Guilt . 1. For conviction of the Guilty . To this end review your Talents , and the improvements of them , for publick Good ; admit , yea , excite your Consciences , to compare your Distributions with your Stock , your Labour with your Strength , and your publick Services with your Time , Gifts , and Opportunities ; deal herein as in the sight of Christ , whose Eyes are as a flame of Fire , Rev. 1. 14 and be not unconcerned whether you find out your sin or not , for your Ignorance prevents not your Guilt , if the Charge be true , tho' it will hinder your Repentance , whereby your punishment becomes unavoidable . O then , let each of us ask our selves such Questions as these : Have I ever proposed to live to God's Honour , in the good of others , as the great end of Life ? Or have not I utterly disregarded it ? Have I done good to as many persons as I had a Call to , and opportunity for ? Or have not I wilfully exempted very many , to whom I stood obliged ? Hath the good that I have done in the World , been in proportion to my utmost Ability ? Or hath it been very little , and inconsiderable , compared with what I could have done ? Did I begin to be Useful as soon as I was capable , and do I continue so to this time , or was I not far in years before I began ? Or have I not deserted it , after I made some hopeful beginnings ? Am I seriously concerned to see so many Sinners posting to Hell ? Doth my Heart bleed at the miserable condition of the poor and distressed ? Am I very solicitous for the Churches wellfare and the Nations happiness , so as to set my self to redress Evil and help the Good of each in my place ? And this to the extent of my Power ? Or , am not I one that slight the wickedness the World lies in , want Bowels to the distressed ? If I abound , seldom think or care what becomes of the Church or Nation , so that I and my Friends be but safe and thrive ; and accordingly I employ and spare my Estate , Labour , Gifts , and Power . What Answer doth an awakened Conscience give to these Questions ? Doth it not accuse you ? Must it not present to you a sad account of great Omissions and many Neglects ? Have you no such secret misgivings as these ? I fear I have been a dry Tree , and barren Soil ; few have cause to bless God for my Life . Oh , the little Good I have ever as yet attempted to do to others ! What Fruit I have born hath been to my self , with unfruitful Ephraim , Hos. 10. 1. If any have been benefited by any thing I have given or done , it hath been by God's over-ruling it , and seldom with any design or good will of mine ; or , at best , I have less intended the Good of others thereby than my own private Advantage ; for my Heart tells me , I coldly attempted the most promising Enterprize from which I expected not Applause or Profit . And soon gave it over when I had a prospect of reproach , or loss thereby . Oh that you would be faithful to your own Souls , and acknowledge your Guilt ; especially , if it be notorious ! great Instances cannot be overlooked , unless you wilfully shut your Eyes . What Trade you have driven in the World must be known to you , tho' some Diversions may be forgotten . Hath publick Service for God been your business in any measure ? Or , have you made the very Worship of God and your most seeming Obedience to subserve Carnal Ends ? Have you spent your Estate on your Lusts , or on the Publick Interests , and poor Members of Christ , next to the supply of your own and Families true Necessities ? What Projects have had the chief Room in your Heads ? What Matters have sate closest to your Hearts ? Were they serving your Generation , and saving your own Soul ? Or , were they the perishing Affairs of Life ? Rest not till you make a true Answer ; nor till that , as past all doubt , be assented to ; that so if unusefulness is imputed to you by the All-seeing God , you may cry , I am guilty ; being convinced of all , and judged of all , 1 Cor. 14.24 . 2. If you are guilty , be ashamed and grieved . His Heart is Obdurate , if not Atheistical , that owneth his unprofitableness without shame , seeing it 's a thing so indecent and unbecoming ; or without afflicting Sorrow , it being a thing so sinful in its self , so unjust towards God , so injurious to others , and hurtful to your own Souls : Give way to some thoughts that ought to strike your secure unconcerned Minds . 1. God keeps a Register of his Gifts committed to you , and of your Neglects and Abuses in the employing of them : He knows what thou hast done , and what thou mightest have done ; what you have laid out by his Rules , and what under the Conduct of your own Lusts ; nothing of either did escape his view , or slip his memory ; the Account of both are as full and exact as if Entred in a Book , Rev. 20 12. and shortly the whole will be read by thy self , in a light which cannot be refused , yea , transcribed on thy very Conscience , so as not to be blotted out . Anticipate this by serious reflexions , and sure it must fill you with shame and sorrow , to see so much received , and so little restored , by applying it to the appointed Uses , yea , so much employed to very contrary purposes ; so great an Estate , with little or nothing to promote the Gospel , or relieve the Poor , but a very great Sum wasted on thy Lusts , or hoarded to look upon . Will it not affect to find your Names among Magistrates or Ministers , capable for , and called to the respective Duties of such Offices , for a common Good ? And over-against your Names thus written , This Magistrate was no terror to Evil doers , no praise to such as did well ? Nay , instead of reforming others , he corrupted them by his countenance and example ; instead of relieving the injured , he oppressed the Poor , perverted Justice , and persecuted my Servants . This Minister did not reprove Sin impartially and boldly , especially if the offenders were such as he expected benefit by ; he declared not my whole Counsel , but minced and chose what was safest to himself , and most pleasing to others ; he accommodated not his labours to the real benefit of all , but to the humours of some ; disdaining plain Speech , affecting levity , frothy or amusing discourses : He was more solicitous to know how he was praised , than how others did profit . He let Truth sink , and Errours gain ground , when he found his Name or Incomes should suffer by opposing the last , or abetting the first ; such a time he dealt treacherously with such & such Souls , he obstructed a publick good , for his private advantage ; he excused himself from preaching , pleading , or speaking , tho' he saw my Insterest and the real benefit of others required it . How formal and cold in his performances , prayerless and slothful in his preparations ! Partial and careless in Discipline , and unexemplary in walking . Notions he took up for Truths , without search or other enquiry , then , is this the Opinion of a Man eminent with the Party I hope to live by ? and will it suit with the Fancies of these Men ? I might proceed herein , and annex the particular Cases of others . But this may suffice to mind you what a blush should it raise , what an anguish should it cause to see your Names thus underwritten in the Records of Heaven ; and know , the Devil keeps also an account , as full as he can , that he may become your Accuser . 2. You can make no Apology for your unusefulness , but what 's fit to aggravate your shame and sorrow . A vain Mind , and a feared Conscience , will suggest Excuses , and take up with them ; however false and frivolous they be : But Enquiries there will be , which will pierce into the Nature and Truth of things , and minister such an awakening Light , as shall render the most careless and confident person speechless , Matth. 22.12 . It were our mercy that we allowed nothing as a sufficient Plea now , but what will be approved of at the Judgment Bar. Examine therefore the true Reasons why you have not served your Generation as well as others . Obj. You 'll pretend your utter incapacity for service . Ans. 1. That is a good Apology if true , for God expects not to reap where he hath not sown , he is no such hard Master , Matth. 25.26 . None shall have ground to affix that Character to him . But is this Excuse true ? can your Consciences , as drowsie as they are , offer this Plea , and abide by it ? viz. The only Reason why we were not Publick Blessings , was , because we had no gift , no opportunity , estate or power to be so . If Conscience upon a serious pause dare not stick to this Excuse , but condemns thee , how much more will God condemn thee , who is greater , and knoweth all things ? 2 Iohn 3.30 . But if still you verily believe that the Objection states your Case ; Ans. 2. Let me ask you , Have you really pitied the Distressed whom you could not relieve ? Have you avoided being hurtful to others , tho' you could not profit them ? Have you earnestly prayed for the Church of God , and the good of the Miserable World , bewailing the sorrows of the first , and the misery of the last ? Do you rejoyce in , and bless God for those who are useful , without envying the most eminent ? When you desire an Estate or Gift , and bewail the want of them , is the later mostly because you cannot be useful , and the former that you may be so ? Do you take all due pains , and use all good thrift that you may have somewhat to enable you to be profitable ? And if you are poor , and have the help of others , do you make conscience not to ask it till you need ; nor ask or take more than you need , that the Relief of the more necessitous may not be hindred ? If your hearts cannot honestly say , these things answer my case , it 's thus with me ; then you have not a temper of mind to be useful if you had Abilities ; and it 's most probable you are more able to do good , than you have been faithful to do it . But if indeed your Consciences do justly witness , that you can so answer to the above Questions , as that incapacity is the very Reason your Generation is not more served by you than by your prayers and good example ; then you are not the persons to whom my Reproof is directed , so that you do that little you can . Ans. 3. But such of you as are able to serve their Generation , and neglect it , should be more ashamed and grieved when you consider the true Causes of your unprofitableness . Your Hinderances to service are from your selves ; your Lusts have the great hand in assigning the governing Reason : Look at the baulks you have made , and the opportunities you have past unusefully over ; and ask thy Conscience , whence was it that I neglected this ? can you be unaffected when you receive this Answer ? my Covetousness , my Pride , my Sloth , my Fear , my Unbelief , or my Unconcernedness for God's Honour , and the Publick Good did hinder me , these made me unwilling and averse , these diverted my Abilities to another Chanel , and would not suffer me to be useful and faithful in my Trust ; were not you governed by one or other of these whenever you shut you Ears to the Cry of an afflicted Church , of starved Ministers , of a sinking Nation , of diseased Souls , and the distressed Poor . If it be so , as indeed it will be found , you have cause to be ashamed and mourn . Doth it become Men to be under the Conduct of such base Guides ? In this respect God hath called you to shew your selves Men , Isa. 46.8 . But much more unbecoming is this , to you that wear the Name of Christians ; you are called and Redeemed to be zealous of good works , Titus 2.14 . Is this to be so ? Is this to imitate or obey Christ whom you own for your Lord , and whose Livery you have put on ? Follow the Chanel to the Fountain head ; be led by your actings to the posture and frame of your hearts ; and judge what vile spirits act you , what a dominion have these Lusts in your Soul , that thus command your Talents , and determine the scope of your Lives in opposition to the loudest Calls . Oh blush and weep , that with all thy Light and Helps , under all thy Christian Profession and Hopes , thy heart is so earthly and carnal , so sensual and devilish ; so full of hatred to God and Man , as the Authority of these Lusts import ; and thy unusefulness doth testifie in the clearest Light , the Holy Spirit hath made no saving change if you are altogether useless ; the change at most is very imperfect , whiles your usefulness is so much hindred by these unsubdued Lusts : The very unprofitable must be made other Men , Matt. 12.33 . and the less profitable are not very good Men. You have those dry leaves and those dead branches which may well put you to the blush , and fill you with fear , Iohn 15.2 , the unfruitful branch will be cast out . 3. Your unusefulness expresseth that treachery , ingratitude and injustice towards God , which must cause shame and sorrow in every thinking person . The least acquaintance with the Infinite God , as our Owner , Ruler and Benefactor , would strike an amazement and terror in our minds , that this sort of demeanour towards him , should be justly ascribed to any of us ; yet as far as publick unusefulness is our Crime , all this base Treatment of God is chargeable upon us . 1. It 's Treachery towards God , as it 's contrary to out Profession , a breach of our Vows , and betraying our Trust. Let 's consider this in three parts . 1. When you profess your selves the Servants of God , the followers of Christ , inspired by his Spirit , satisfied with his Covenant Blessings as your Portion , Expectants of his heavenly Rewards , and acknowledgers of him as your Ultimate End. Do not you hereby profess that you are employed about his work , and serving his purposes in the World , that this is your Trade , and the business of your Life . You who profess your selves Christians , profess no less than what I have above described ; but pray see how empty a profession it is ; how far otherwise you do than you pretend , and what other sort of People you are than you would seem to be ; when all this while you neglect God's work , and follow your own ; you overlook his designs , and serve your own turn : May not God say , They profess to serve me , but in works they deny me , Titus 1.16 . With their meuth they shew much kindness , but their heart goeth after their Covetousness , Ezek. 33.31 . and after their Pride , and after their selfish Designs . Do you think God will be mocked , or that you can impose on him ? it cannot be ; blush then at your own falshood ; whiles your heads are so seldom projecting how shall we best honour our God , and form his Interests , if you are satisfied with an empty noise , or theatrical shew ; fear lest Christ apply himself to you as to Iudas , Betrayest thou me with a kiss ? Luke 23.48 . Do you profess all this , that you may be exempted from promoting my concerns in the World ; yea , that you may dis-serve me the more in betraying my Cause by your connivance and neglects ? Oh let us mourn that our very profession testifies against us ! 2. Unusefulness is a breach of your Vows , made to the Living God. Your Baptismal Vow includes a solemn dedication of your selves and all you have to Father , Son , and Holy Ghost , with an engagement of living to God , and not to his Rivals , be they the World , Flesh or Devil . Consider your unusefulness , and see , is that a performance of this Engagement , or consistent with it ? Sure by your behaviour you think it was an errour that you made this Vow , Eccles. 5.6 . but know , they are no Christians who consent not to it ; and having engaged , you cannot think that meer making this Vow was principally designed in Christ's Institution ; no , it was ordained to be made , that you might be more sensibly obliged to execute it , especially in so principal a part of it . How ever light you make of your great and wilful unserviceableness in your day , you are therein no less than perfidious and perjured in breaking your Oaths , and those oft renewed before the Lord at his Table , oft it may be in Sickness ; besides the Oaths you have taken as Magistrates or Ministers . To your Perfidiousness you have added Sacriledge against your Self-dedication , of which hereafter . Ought not our Souls bleed to think , I gave up my self and my all to God , to serve and honour him , to plead Christ's Cause , and advance his Interests , to live for him , and not for my self ; Yea , I have signed his Covenant to do this , and vowed it upon the Memorials of his Death , and in several Extremities when Conscience represented my dangerous neglects ; and yet notwithstanding all , I employ my Estate , my Time , my Gifts , my Power , as if at full liberty to use them as I please ; as if Christ had no Interest to be served by me , or I were under no obligation to spend or adventure any thing for his service . 3. You have betrayed that Trust which God committed to you . Whoever is a Minister of Christ , is a Steward to whom the Truths and Institutions of Christ are entrusted , to maintain , dispence and defend , 1 Cor. 4.1 , 2. He is a Pastor , to whose care the Flock of Christ is committed , 1 Pet. 5.2 . In becoming Ministers , we undertake this Trust. The Life of Souls is very much committed to us as Watch-men , Ezek. 33.8 . It cannot be denied then that a careless selfish unfaithful Minister betrays his Trust ; he dischargeth not what he hath undertaken , but deals falsly and treacherously with our faithful Lord. Magistrates are entrusted with God's Sword , and Subjects committed to their care to the degree of power which they have over them ; doth not that Magistrate then deal treacherously with God in betraying this Trust , when he preserveth not the Innocent , but defends the Guilty , &c. Yea , all the Talents any Man hath , is put into his hands to lay out as God directs for a common Good ; and every one whom we ought to benefit by that Talent , is committed to our Trust as far as his Welfare depends upon that supply . Yea , Christ hath intrusted every Christian with his Honour , with his Interests , and with the advancement of his Kindom in this World. We are intrusted as his Witnesses , his Soldiers , &c. But , let us blush and mourn , that as far as we neglected to serve our Generation , we have betrayed all his publick Concerns in this World ; all that he hath put into our hands . Ah! had none been more faithful than we , his Gospel , his Ministry , his Members had been in a condition more deplorable than they be . O that my Eyes were Waters ! Treachery is a vile blot ; Treachery towards God is the worst sort : And yet this have you been guilty of ; yea , in saddest Instances , viz. belying your Profession , breaking your Vows , and betraying your Trust. May it not well fill you with confusion ? 2. By your Unusefulness you have dealt ungratefully with God. Ingratitude is a monstrous Crime , and becomes more so , as he deserveth well at our hands against whom we are ungrateful . Where there is any Ingenuity there will be relentings , to think how God hath deserved our utmost Service , and what a base requital we have made by our great neglects . He hath not spared his own Son , but gave him to be a Sacrifice for us when Enemies ; and we have grudged a few pounds , murmured at a little labour , or hazard , in serving him , who is our best Friend , and daily Benefactor . It is more blessed to give than to receive , Act. 20. 35. God hath made us able to give , and others in need to receive , when he might have put them in our case and us in theirs ; yet we basely refuse to obey him , in giving out of our abundance to such as want it . How unthankful are we to the giver of all our Gifts ? That we refuse to Honour him , by instructing the Ignorant , and reclaiming Transgressors , when he could as easily have qualified them to Instruct us , and left us in a greater need of their assistance than they are of ours . Whatever we are , have , or hope for , are the Fruits of his meer Bounty , and distinguishing Favour to us ; that we are capable to do him any service , or others any good , are Endowments he dispenced to us by Name , and that these shall not be used at all for him , is high Ingratitude . In Mercy he hath long tried us , he hath spared us again and again , after that our Barrenness hath provoked him to cut us off , as well as others whom he hath cast out , Luk. 13.8 . and still we abuse his patience , and persist to cumber the ground , and be little profitable to any . By great Rewards he invites us , by great Assistances he encourageth us to that which he might bind us to , at our peril , by his meer Command , yet , as base Wretches , we loyter , yea , refuse his Work ; we wave what 's hard , and think too much of what is easiest ; we cast off all that we can tolerably rid our selves of . Ought not it to be for a Lamentation , and the more so , if you can but discern the malignity and contempt you have expressed towards God in your unthankful returns ? What 's the Language of your refusing to serve your Generation hitherto ? No kinder , no more expressive of Gratitude , for all his favours , than this ; God deserves not my Pains , my Estate would be foolishly laid out for him ; what is he to me , that I should disturb my Ease , hazard my Name , displease my Friends , or suffer any thing for a common Good ? For my part , so that all will be of my Mind , let Christ the Redeemer have none to Honour him , let Satan carry away the whole Spoil , let the Gospel of Christ have no place , let his Ministers and Members perish as well as need , let Heaven have no Tribute from this World but Blasphemies , let God be reproached , by entrusting such a one as I am , with what might benefit the Community , let this Earth of the Lords be a Hell for Misery and Sin ; so let all be , rather than I 'll run any danger , sustain any labour , or be at any expence or trouble . Yet this hath been the Language of your unprofitable Behaviour , as far as you have allowed it , and God doth so interpret it , however partial you are towards your selves . Is not this horrid Ingratitude to our Blessed Lord ? And do dry Eyes , or a Face lifted up , agree hereto ? We may deservedly take up those words , we are ashamed and confounded , because we bear the reproach of our past times , Ier. 31.19 . it 's time to blush , when all his special favours do thus reproach us , and our returns have breathed such gross Ingratitude . 3. Your Unusefulness hath been the highest Injustice against God. Whiles you have refused to be profitable according to your Ability , you have denied to render to God that which is his own ; you have defrauded , and sacrilegiously with-held and mis-applied that which was his and not yours . Whose are you your selves ? Whose are all your Gifts and Estates which you have thus grudged ? They are the Lords ; of every Talent he may justly say , it s my own , Mat. 25.27 . The Cattle upon a thousand Hills are mine , Psal. 50.1 . The Earth is the Lords , and the fulness thereof , Psal. 24.1 . Hence he fastens injury on Idolatrous Israel , Ezek. 16.17 , 18 , 19. Thou didst take thy Iewels of my Gold and my Silver , and thou hast set my Oil and my Incense before thy Idols , and my Meat , &c. But especially , bethink your selves how many ways you , even you , unuseful ones , are his . You are the Work of his Hands , he gave you a Being , or you had never existed ; he gave you to be what you are , even rational Creatures , which he was no more necessitated to make you than crawling Toads , Iob 33.6 . He sustains you in Being and in your Ca●●●● for service : In him we live , and 〈…〉 have our being , Acts 17.28 . By his 〈◊〉 are you provided for ; and by his watchful Eye preserved every Moment , Gen. 48.15 , 16. You were Redeemed by the Blood of Christ , he bought you into a capacity for service , when you were fetter'd in Prison in order to eternal Vengeance , Zech. 9.11 . Luke 1.74 . You have solemnly owned the claim of God in Christ to you , by offering up your selves , and all you possess , to this Glorious One ; answerably to Rom. 12.1 . whereby thou art his also by self-dedication . Seeing then his claims to you are thus various and universal , how much have you wronged him , in denying him the use of his own , and done your utmost to defeat him in the End for which he created and redeemed you ? Did not he create all things for himself ? To bring him Glory , and do him Service , to the degree whereof they were capable , Prov. 16.4 . Col. 1.16 . Christ died and rose , that he might be Lord both of the dead and living ; Rom. 14.9 . Was not this that he might rule all , dispose of all , and be served by all ? How unrighteous then have you been , as far as unusefulness is your Fault , you have carried it as if he could not do with his own as he pleased . You his Creatures have refused to go on his Errand ; or , work in his Vineyard , Matth. 21.29 , 30. You his purchased Ones have not agreed to serve him with your Bodies and Spirits , which are his , 1 Cor. 6.20 . His Money you have refused to give as he directs . His Office , & Power you have neglected to apply to the Ends and by the Rules which he prescribes . His Gifts have been sacrilegiously taken away from the service to which he allotted them . Have not your Ways been in all this unequal ? And can you own it without Blushings , and renting your very Hearts ? Our unusefulness ought not to be lightly esteemed by us , when it 's so full of Treachery , Ingratitude , and Injustice , towards the Lord our God. Paul knew Service went with God's Title , That God whose I am , and whom I serve , Act. 27.23 . 4. You should be ashamed and grieved for your Unusefulness , because it hath been very injurious to all Persons whom you have neglected to be profitable to . They have a joint charge of Wrong against you , in that you have defrauded them of what was theirs in Right , tho' you detained it . We are Debtors to as many as God hath appointed us to be useful , Rom. 1.14 . God directed to them , by you , whatever help or benefit he requires you to confer on them , and therefore you have acted the part of a fraudulent Messenger in disowning their claim , and with-holding what 's their due . The Church of God may complain , This was he who owed me great Service , but he never rendred it to me in my Ministers , or my Members ; he did nothing for my Defence , Enlargement , or Improvement . Your Country may exclaim , This Man enjoy'd my Defence , Plenty , and Conveniencies , and was capable , by his Prayers , Votes , Purse and Gifts , to have contributed to my Welfare , but he hath wickedly sought himself , and served himself of me , but I am no way benefited by him in my Reformation , Safety , or Liberty , &c. Your Families have a Right to Godly Education , as well as other Benefits ; but they do testifie against you as injurious , in not instructing , perswading , and striving with them , to rescue them from the power of the Devil , and to become devoted to the Lord. The Poors cryes go up to Heaven against you , for keeping back their Portion of your Substance , and denying that Advice and Help whereby you might have made them useful and comfortable . Such just Complaints may well touch their Hearts against whom they are directed ; perhaps you would hate to defraud any Man in what the Laws of the Land declare unjust , but is not the Law of Nature , and the positive Laws of God , as sufficient to determine what 's Just or Unjust , as Humane Laws can be ? And these do accuse you to be injurious to Men in your wilful unprofitableness . But besides all this , it may be many are exclaiming against you among the Damned already , as accessary to their Miseries , by your neglects as well as otherwise . They are dead in their sin for want of thy reproof , and thy slackness in pulling them out as Brands out of the burnings . If our Hearts have any tenderness under a sence of so many and manifest injuries , we must feel this Wickedness much embittered to us . 5. You should blush at , and bewail your Unusefulness as it is a great hurt to your selves . Unprofitable persons govern themselves by a great mistake , in that they fall into mischief the way they think to escape it ; to avoid Self-hurt , they refrain being useful to others , but you 'll find that thereby you incur a far greater damage . For fear of loss , you kept from others what you ought to have laid out for their Relief , and you think it 's so much saved for your own benefit , but God will so order matters , that all such riches were kept to your own hurt , Eccl. 5.13 . Whenever power is mis-applied , or not exerted for common Benefit , that 's the time wherein a Man ruleth over another to his own hurt , Eccl. 8.9 . Folly , when detected , is cause of shame : Mischief , when perceived , forceth sorrow in him on whom it falleth ; it 's your Blindness and Infidelity , that you now find not , in your great Unusefulness , the plainest evidence of both , but what Unbelief will not now discern , Experience shortly will force the securest of you to acknowledge , and that to the filling of you with shame and grief . Oh that you would consider your latter end , Deut. 32.29 . i. e. that you would consider what this ( selfish barren ) course will come to , what it will end in . I can by good warrant assure you , it will not be either so comfortable , nor gainful , as to justifie your Neglects . You , perhaps , will say , With what I save by not relieving the Poor , or promoting any good Design , I shall get an Inheritance the more hastily by so much . Is it so ? Take God's Word for an Answer , But the end thereof shall not be Blessed , Prov. 20.21 . Write that as a Prophecy upon whatever of your Estates God hath forbidden you to lay up , by his Call to lay it out . The same is applicable to all that Strength , Safety , Credit , or Interest , you think you secure , by neglecting to serve your Generation ; the end thereof shall not be blessed . To Evidence this , and thereby further Convince you that Unusefulness yields reason of shame and sorrow ; of shame , by your folly in it , of sorrow by the mischief of it . Consider , 1. You can keep nothing with a Blessing which you have gotten or saved by Unusefulness ; very oft God even disappoints Men of getting what they propose to get , by their unfaithfulness to him , and unusefulness to others ; with Balaam they miss of what they so greedily desire , and some way or other God signally defeats them in the danger they thought to prevent , and the benefit they expected ; so that they are forced to say , even at present , I have neither saved , nor gotten any thing , by refusing to serve my Generation ; I am as poor as if I had laid out for God what I covetously with held , Prov. 11.24 . I am as much reproached , and as little esteemed , by these Men , for fear of whose Tongues , or Dislike . I betrayed the Truth , as if I had faithfully adher'd to it . But upon supposition you have made some present Advantage , yet you may not long keep it , God may soon blast it to the terror of others . Iudas soon parted with the Silver he got by betraying Christ , Matth. 27.34 . some have been burnt in their House , by God's Hand , who refused to burn for the Truths sake . Ananias soon lost the use of what he reserved from publick Service , and his Life to the Bargain , Act. 5. cap. Oh! how many remarkable Instances are upon Record , of the ruined Families of such as acquir'd Estates by unfaithfulness to God , and uncharitableness to Men ? Their Children could not keep what their Parents perfidiously heaped . Nay , Examples are very many , that did not keep , for their own time , the Wealth or Reputation which they secured at the price of a common Harm , but became Beggarly and Infamous . God hath made many Men's Parts to wither , and their Health to decay , whose Sloth made their Gifts and Strength unuseful to the Publick ; such a Method God took with Israel , when they disregarded God's House , and over-regarded their own , Hag. 1.4 , 9 , 11. Ye looked for much , and it came to little ; and when ye brought it home I did blow upon it . Why , saith the Lord of Hostes ; Because of mine House that lies waste , and ye run every Man into his own House . What advantage they got was small , and that soon turned to no Account , because of God's Blast ; it was presently reduced to nothing . But supposing God , for wise Ends , suffer you to keep what you have gotten or saved , yet I am sure you cannot keep it with a Blessing . If you are Ungodly it 's your Snare , which is the worst of Curses : If you have serious Spirits , you must uneasily enjoy it , and use it with bitter reflections , as what you hold not with God's Good-will ; a desecrated accursed thing , that hazardeth and curseth the rest , which , without this , might have been possess'd comfortably and safely ; yea , and have been employed to blessed Uses , whereas now God disdains to accept , or succeed the residue to his Service , but he embittereth it to your disquiet , as well as emptieth it to your dissatisfaction . 2. You shall be great losers by your unusefulness , notwithstanding all you can get or save thereby . No profit , by deceitfulness towards God , will countervail the loss you will sustain : Bethink you whether you have not lost already more than that amounts to : Do you enjoy that peace you once had ? Have you that free access into his presence as sometimes you found ? Doth he afford you that communion with himself , and tokens of his favour , in which you were accustomed to relish the highest delight ? Have you not less composure , and fixedness of Heart , when dangers threaten you ? Do you expect the same returns of Prayer , or use you to meet with them as formerly ? Are not you more left to your selves in Duties and Temptations too ? Have you not less Supports when Afflictions befal you ? Have not your Graces abated in their Strength and Exercise ? Have not you less of God in every Ordinance , and less success in your Performances ? In such things thou dost more than vomit up the Morsel thou hast eaten , and lose thy sweet words , as Prov. 23. v. 8. But if thy gross Neglects be impenitently persisted in , thy Losses will be far greater , not only in further degrees of what 's above-mentioned , but thou shalt lose all the good thou hast seemed to do . Iohn 2. 8. All shall be taken from thee which thou appearest to have , yea , or really hast , Matth. 25. 28 , 29. Thou shalt lose all thy Hopes , however great or confident ; thou shalt lose that Life which thou didst so over-fondly love , Iohn 12. 25. Thou shalt lose thy own Soul , which the gain of the whole World cannot not recompence , Luke 9. 24. You shall not find the Good promised to the Merciful and Righteous , which is no less than Life , Righteousness , and Honour , Prov. 21. 21. You shall forfeit all the higher Degrees of Glory promised to the eminently Useful ; yea , and the lesser Degrees promised to the faithfully Useful , tho' not so Eminent . You shall neither be Ruler of ten Cities nor of five ; no entrance into the Ioy of your Lord shall be admitted you , Luke 19. Matth. 25. 21. The Rivers of God's Pleasure you shall never taste ; that beatifick Vision you shall never experience ; the Crown of Glory you shall not wear ; for these God hath confined to the faithful Labourer . Can you that never attempted , or soon fainted in serving God in your Generation , hope to reap as they who fainted not in well-doing ? Gal. 6. 9. Shall you who laid up nothing in store , no Treasure in Heaven , expect to be Rich there as they who did ? Luke 12. 33. 1 Tim. 6. 19. It 's in vain , and sorest disappointment will attend it . For the utterly Unfruitful will have no Interest in any of that Glory ; the less Useful will miss of the higher Degrees of it . O compute your Gain and Loss ! And what Idiot could have made a weaker Choice , or taken a more foolish Course than you have done ? Folly will put you to the Blush , to see how vainly you refused to be rich towards God by publick Service , that you might get a Treasure for your self by your layings up , in a neglect of common Usefulness , Luke 12.18 , 19 , 21. He was branded as a Fool in bestowing all his Goods in his Barns , and laying out nothing that he might be rich towards God. And so will all be mark'd , who imitate him . 3. You shall endure great Punishments for your Unusefulness . Besides a privation of Good , God will sensibly imbitter this Sin : He oft doth testifie against it in the Posterity of the Unprofitable , who , by being so , trouble their own House , Prov. 11.29 . There are many Curves lying on the Head of such as withhold Relief from the Poor , assist not in a common Danger , and contribute not to publick Good when capacitated for it , Prov. 11.26 . Iudg. 5.23 . all which you stand exposed to by your Unusefulness . Have not you already met with some remembrances , that God dislikes your selfish Ways and narrow Spirits ? Hath not he emptied your Mercies , embittered your Comforts , filled your Souls with Terrors , and encountred you with a frowning Countenance ? Hath not he let Satan loose upon you or yours ? But these are but the beginnings of Sorrows , and presages of greater Woes , unless you repent ; he will cut thee down as a barren Fig-Tree for thy great Leaves without Fruit , for thy cumbring the ground where thou mightest be useful , Luk. 13.5 , 6. how full of terrors will Death present it self , when God will force thy Conscience to reflect on thy many Neglects , with a clear view of the hateful Causes of them , and the miserable Effects thereof ? With anguish thou will then bemoan thy self , and vainly with for the past opportunities of Service , and that thou hadst a Heart to have improv'd them better . Death , thus full of Stings , will lodge thee in the unseen State ; but , alas ! how unprovided and ill prepared ? The Face of thy Judge will be terrible , when he shall demand an Account of thy Stewardship , Luke 16.2 . and reckon with thee about his Talents , and thy occupation of them , Mat. 25.19 . it will be in vain to deny or diminish your Trust , and what Answer can you find that can satisfie him , or please your selves ? If you hope his Merits may be pleadable by you , he 'll answer , they are not applied but according to my Promises . You may as well expect they shall be imputed without Faith , as to a dead Faith , a Faith that did not invigorate to holy fruitfulness and fidelity in my Service , was a dead Faith , and so no Faith in Gospel estimate , and therefore cannot save , Iam. 2. v. 14 , 20. To plead your Idleness , Fear or Covetousness , will be to proclaim the provoking causes of your approaching Ruine . What a heart-cutting charge will you find drawn against you , with a Sentence pursuant thereto : Thou wert ashamed of me before Men , now I am ashamed of thee before my Father , Mark 8.38 . Thou didst deny me in the other World , now I deny thee in this World , Mat. 10.33 . When I was an hungry thou didst not feed me , when I was in Prison thou didst not visit me ; Depart therefore from me thou cursed into everlasting fire , prepared for the Devil and his Angels , chap 25 , 41. Thou didst hide my Talent , ( yea Talents ) therefore cast this unprofitable Servant into outer darkness ; there shall be weeping and gnashing of teeth . Mat. 25.30 . What mind can conceive the misery included in a condition made up of all the Woes these several expressions import ? Were they believed throughly , what we may now conceive of them would overwhelm a Man that but seems in danger of enduring this misery ; and being that these several places describe the Sentence pronounced against the unprofitable , who have neglected a common good ( as well as their own Souls ) and betrayed the Publick Interests of Christ in their day , it follows that whatever in each place aggravates their misery , must be put together to give us a just account thereof . Can your heart endure but the supposing your self the person whom Christ singleth out in the View of Angels and Men ; and thus speaks to from his Tribunal , Thou selfish , false and useless Wretch , so vile , that without reproach to my Perfections , to my Holy Word and Glory , I can shew no favour to thee ( which is Christ's being ashamed of him ) I do here reject all thy pretensions to my Image , Merits , Covenant and Service ; and do declare thou art no living Member , Follower , Servant or Witness of mine , nor is my Honour , Truth or Fulness concerned at all in thy being happy ( which is Christ's denying him . ) Thou art now fallen into my hands , and the time of my Vengeance is come , I pronounce thee guilty of persidiousness to my Name and Interests , and unprofitable to others and thy self , in not rightly employing my Talents for common benefit , as well as thine own ; for this I now effectually and irrevocably adjudge thee to the Loss of all Felicity , Glory , Grace and Joy , which my presence doth afford , and this without any future Hopes from any further strivings with thee , or offers to thee , and be thou now sealed and separated to the height of Misery ( that is , Depart from me you cursed ) a Misery in its nature and degree so great , as what 's fitted to torment those capital Enemies of mine , the Devil and his Angels , who shall be thy Companions because they were thy Rulers ; so painful to thy Body as the hottest fire , and not less to thy Soul , else it were not fitted to torment the Devils , who are Spirits ; so full of horrour as Darkness is , yea a Darkness as remote and free from Light as can be , ( that is outer Darkness ) and all so resented , felt and afflictive , as to cause the extremest sorrow , anguish and fretting against God , thy Companions , and thy self ( there shall be weeping and gnashing of teeth . ) And as for Duration ; it 's everlasting fire , it 's for ever that this Sentence shall take hold of , and be executed upon thee ; which is confirmed by another place that declareth the continuance of the Misery of unuseful Men , under the Emblem of Chaff , as opposed to useful Wheat ; the Chaff he will burn with unquenchable fire , Luke 3. 17. which is the same with those words , their Worm dieth not , and their Fire is not quenched , Mark 9. v. 46. There 's no hopes of an alteration of their Estate , unless words cannot express the Eternity of Hell Torments ; yea , unless Sinners may be reclaimed when expelled from all the gracious Influences of the Divine Presence ( implied in depart from me ) Yea , unless there be a more Valuable Sacrifice for Sinners than the Son of God was ; for this will not relieve them , Heb. 9. 26. Yea , if there be not an Administration for reducing Sinners after , and fitter than the Kingdom of Christ ; for this will be delivered up upon that time that this Sentence passeth the first time on Sinners found then alive , solemnly upon the departed and living , and executed upon Devils , who till then are Prisoners , 1 Cor. 15. 23 , 24 , 26 , 28. 2 Pet. 2. 4. compared with Matth. 8. 29. Ought not you to tremble at this prospect of Eternal Misery ? Yet if you are these unfaithful and unprofitable Sinners during Life , you will be thus found guilty and sentenced when you Die. Consider again and again what thou must hear , feel and endure , for thy unprofitableness ; add this to the great things thou losest by it , and also that what now thou seemest to get or save through unusefulness , cannot at present be kept with a Blessing ; when thou hast done thus in a serious manner , I will appeal to thy self , whether thy folly is not gross enough to make thee ashamed , and thy Misery great enough to fill thee with terrour , that unusefulness in thy Age hath been allowed by thee ? Yea , I dare give you leave to put all the loss , charge , labour and danger of Publick Service , with all the ease , safety and benefit of unserviceableness ; and set them all against the fore-mentioned Mischiefs which attend the unprofitable ; and if thou believest the certainty of these , be then affected at thy barrenness , as the cause appears to thy self ; nay , were there but a probability , nay , but a possibility that these fruits of unprofitableness were true , it were sufficient to make thee ashamed and grieved for it . Obj. Tho' I must agree that it's folly to become liable to these Mischiefs , yet are all who are unuseful subject to endure them ? for if so , who shall escape ? Supposing a capacity to service ; I shall briefly answer . Ans. There is , 1. A degree of unusefulness , which through weakness and temptation may oft befal a godly Man , which indeed shall not bring Eternal Misery upon him ; tho' God usually testifies his displeasure against it in this Life . 2. There is an unusefulness which will infallibly bring Eternal Misery upon whoever is guilty of it . If it be not so , you must question the plainest discoveries of the Gospel of Truth . Obj. 2. How shall I know the kind and degree of that unusefulness that will certainly bring Eternal Misery , from that which a godly Man may be guilty of thro' weakness and temptation ? Ans. A full Answer to this and the other Objections may be gathered from what is largely insisted on in the former heads . But because some may not so easily apply that to such particular cases ; I shall therefore give you these short hints . 1. The Unusefulness of any good Man is such as doth consist with an unfeigned dedication and habitual devotedness of himself and all he hath to God in Christ , and this is persevered in . He is no Believer or good Christian that is not thus devoted to God ; and such unusefulness as is consistent with this , is not a Mark of Hell. But that unusefulness which is not consistent with unfeigned dedication , and habitual devotedness to God in Christ , is an infallible Mark of Eternal Misery if persisted in . 2. He that shall escape Eternal Misery , is not unuseful in the prevailing scope of his life ; but every Son of Perdition is so ; the course of his life is unprofitable , and thence he is denominated unfruitful in his best State ; the stated bent of his Soul is to do more hurt than good . 3. What good he doth who shall escape Hell , he usually doth it in uprightness , from love and obedience to God , with a believing respect to God in Christ ; but the Child of Wrath , in whatever seeming good he doth , hath a greater regard to carnal considerations , and acteth not from Faith , Love , and obediential regard to God. 4. The good Man repents of , and bewails his unusefulness , when convinced of it , and heartily desires to know wherein he is culpably unuseful , that he may reform , as well as by Faith in Christ sue out his Pardon upon repenting of it . But the ungodly is hardened in his unusefulness , unwilling to know it , set against reforming , if not insensible of his need of Pardon , yea oft justifies himself in his selfish unprofitable course . 5. The true Christian is truly glad and thankful when God doth most encline and enlarge his heart to overcome his selfishness , and to act in the most useful serviceable manner , tho' no carnal respects of his own be served thereby ; yea , tho' loss , reproach and suffering attend it , so God be but honoured , and a common good subserved . But the carnal Man , if he hath been over-ruled to any thing which proves useful , yet if his own Credit or wordly Benefit be not advantaged , and much more if he comes to suffer by it ; he is grieved , and repenteth of what he hath done , whatever honour God receives , or benefit others get thereby . By these things you may know whether you are such unuseful persons as shall be pardoned and saved , or such unuseful persons as shall endure Eternal Misery , if you persistin this state . Obj. 3. But tho' I continue unuseful in that manner as the Word of God declareth Eternal Misery will follow upon it ; yet I shall be safe if I believe in Christ for the pardon of it , and that I 'll do , and yet not reform my course . Ans. Deceive not thy self with vain words , what thou sowest , that thou shalt reap , Mat. 6. v. 19. And be it known to thee , that no Faith in Christ will be available to thy pardon , which is not effectual to turn thee from that unusefulness , and which doth not include in it a dedication and prevailing habitual devotedness of thy self to Christ and his service in a common good . A living Faith worketh by love , Gal. 5. 6. and a dead Faith will never justifie ; yea , it self is condemned as a false Faith if it want good works , when opportunity for them is afforded . And that Man must impose upon himself , who can imagine that the Faith which is necessary to pardon must work by Love , and yet not work in Love towards our Neighbours at all ; but if you grant it must work in Love towards our Neighbour , I ask , must it not work towards all that are designed by the word Neighbour , whom we are to love ? if so , it includes all Men whatever within the reach of my ability to do good to ; and if it be by Love to All them that it will work , it must express it self in those works that instance the sincerity of our Love to them for their benefit ; and so true Faith will work towards all as far as Love is due to them , and do all that sincere Love to them will prompt to , which is no less than serving our Generation , or that publick Usefulness which you neglect . Can the Tempter still delude you to think , that you will have a pardon of your Unusefulness by such a Faith as doth not make you resolve to be Useful ? Yea , or doth not effectually produce this Usefulness as you are called thereto ? Alas ! you contradict , yea , nullifie a Justifying Faith , when you say , I will not reform my useless Life , and yet I will believe in Christ for a pardon of it ; the English of which is , I will believe in Christ for Pardon with such a Faith as Christ never promised pardon to , and upon which he will never pardon me . This , instead of mitigating thy Folly in being unuseful , doth greatly augment and proclaim it ; it sets thee no safer from endless Misery , but by encouraging thee in the course that certainly leads to it ; it makes thy enduring that Misery the surer . 2 Exh. Resolve henceforward to be Useful in your Generation ; yea , eminently Useful , if capable thereof . All I have hitherto insisted on tends to this , That you may resolve at last to engage in this Work. For this end I have explained this Duty , and commended the Performance thereof ; for this I have said so much , to discover the Neglects of it , and to convince of the Folly and Danger of those Neglects : All which will be lost , if you go hence unresolved to be Publick Blessings in your Day . What avail all Arguments , if they incline not our backward Hearts to Usefulness ? They will no more than discover our Obstinateness , and aggravate our Condemnation ; but in hope of a better Effect , I shall Address my self to each of you . The more remiss you have been hitherto , the more incumbent on you it is , now to engage your Souls in this Work ; from this time , do what you can to serve the Will of God in your Generation ; devise great and liberal things , Isa. 32.8 . Let nothing set bounds to your Usefulness , but a Natural or Moral incapacity ; i. e. somewhat impossible , or something unlawful . What 's impossible God requires not ; and to do , or speak wickedly , or deceitfully for God , he will not accept , Job 13.7 . But what 's Lawful , and within your Power , omit not ; the greater it is , the more will God be Honoured , others Benefited , and thy own Divine temper expressed . Be pleased with the largest opportunities of Service , and faithfully answer each ; trifle not , but be in earnest ; move not slowly , but run the ways of God's Commandments , as one whose Heart is enlarged by him , Psal. 119. Beat not the Air , as if uncertain of the nature or tendency of thy Work , it 's for God , it will end in Glory , 1 Cor. 9 26. Let us each , in our places , say with Nehemiah , cap. 2.20 . The Lord will prosper us , therefore we , his Servants , will arise and build . That I may more usefully urge this General Exhortation , I shall direct it according to some different circumstances , which you may be in , and answerably direct and plead with you . 1. To such as are still unwilling to serve their Generation . Either you are convinced that this is your Duty , or you are not ; if you are perswaded it 's your Duty , what peace or hope can you possess whiles you live in the neglect of it ? If you think it is not your Duty , what sence can you put upon so many plain Scriptures that command it ? That promise such Rewards to , and Assistances in it ? That threaten such sore Miseries to the Neglecters of it ? That so approve of , and praise the Practice and Practisers of it , and brand the Name of such as Accursed who refused to do so ? If these things suffice not to prove a Duty , nothing can ; and I am sure God hath not excepted your Names , from the Obligation to obey it any more than others . But whether convinced that this is your Duty , or unconvinced , pray consider , as you are M●n , you are not Born for your selves , but for your Country too : Nature dictates this , Heathens assert it , your own Hearts commend it in others , and disapprove the contrary ; yea , many Brutes reproach you , when they 'll hazard themselves to defend their Young , and secure each other against a Common Enemy or Mischief . As you are Men created by the living God , you are accountable to him ; you ought to answer the ends for which he made you , which were to serve his Purposes , and bring him Glory . He was too Wise and Holy to make you Lawless as to himself , or to the Community of which you are Members ; nor is he so remiss a Governor , as not severely to animadvert Offences so publickly mischievous . As you are called Christians , bethink your selves the Lord Jesus redeemed you , that you might return to a state of Subjection and Service , and under that Law you are to him , Rom. 14.9 . It 's no small Mercy that he calls you to this , considering you were condemned Rebels , and that he is ready to accept it , and assist you in it . What Ingratitude is it to live to your selves , and not to him who paid so dear for your Ransom ? 1 Cor. 6.20 . Further , consider the before-described Miseries which you wilfully chuse , and the glorious Blessings you certainly forfeit by your unprofitableness ; herein you are cruel to your selves , when you fondly think it's self-indulgence ; you destroy your selves , and yet weakly pretend to self-advantage . Reflections upon your madness herein , will be a great part of your torment . Perhaps you have not thought what you expect from others , tho' they must be unobliged to you , upon the same Reasons as you can give for your being free from the Duty of Usefulness to them ; to say nothing of what you expect from the blessed God , and what every Moment you receive , tho' you so ill requite him . Did not you expect your Parents Care , the Magistrates Defence , your Ministers Labours , your Neighbours Favour and Help ? How would you be dealt by , if you were in the case of the Poor or Distressed , and they in yours ? Would you think it well done in all , or any of these , to be as unconcerned , selfish , oppressive , cruel , or useless , as you resolve to be to them , in what-ever Capacity or Relation you stand . Our Lord's Rule was approved by Pagans , tho' condemned by you , Matth. 7.12 . What would become of the Interest of Christ , the Welfare of the Nation , the Good of Societies , Religious or Civil , if every Man were as selfish and unconcerned for a common Good as you resolve to be ? All Safety , Harmony , Liberties , Order and Comfort , would be expelled , and their contraries alone take place : But , if this state of Things be thy abhorrence , ask thy self , Why should not all others be as selfish as I am , if it be justifiable in me ? Or , why should not I be as publick Spirited as they , if it be praise-worthy and useful in them ? Are you an ill Magistrate , why should any others be better ? Are you an unfaithful Minister , why should any others be more faithful ? Are you careless of the common Liberties of your Country or City , why should any other , in your station , be more concerned ? Are you strait-handed to the Poor , wherefore should others of your Estate be more liberal ? Are you indifferent about the Truth , Interest , and Gospel of Christ , why should any other in your circumstances more expose themselves ? You must consent that all these may as justly excuse themselves from benefiting others as you can ; or else you are most basely spirited , to think others should serve a Common Good that you may share therein , but that you must be excepted from contributing to that Service , that so you may pursue your own private Interest the more . Directions . Weigh these things often , and deliberately judge of thy Resolves not to serve thy Generation . Go and humble thy self before God , and earnestly pray to him , in Christ's Name , to change thy Heart , subdue thy Lusts , and give thee another Spirit : Enter into Covenant with Christ , to deny thy self , to take up thy Cross and follow him . From this time ▪ firmly engage in Christ's strength , that thou wilt not consult thy flesh in thy undertakings , but keep thy self from under the influence of a narrow Spirit , and base Lusts , as being very ill Advisers in thy course of Life , and as unfit Disposers of thy Estate , Gifts or Power . Set upon doing publick Good presently , tho' it be with great reluctancy at first ; the less good thou hast hitherto done , now attempt to do the more : And the later you begin , redeem the remainder of your days by the greater Projects , and more vigorous Endeavours . Pray earnestly , and attend Gospel Means for sincere love to God and Man , and for a believing sight of invisible Things ; and keep your Consciences under a tender , lively sence of God's Authority , and the Day of Judgment . 2. To such as are unfeignedly willing to serve their Generation , account it a greater Mercy than the greatest Estates or Abilities with a narrow Soul , which thereby would be a Snare . Abhor a suggestion as if God dealt hardly by you , in making service your Duty , or inclining you to it ; for , in the first , God's Wisdom and Goodness in the Government of this World appears . In the last , he hath honoured and benefited you , in anointing you his Instruments . Our Lord Jesus was wont to say , It is more blessed to give , than to receive , Acts 20.35 . Which the Apostle useth as a Motive to Mens labouring , that they might support the weak , relieve the needy , &c. We imitate God as far as we are beneficent , for he is the Fountain whence all Wants are supplied , tho' he is benefited by none ; and yet , for our Encouragement in doing Good , he is pleased to account himself a Borrower , Prov. 19. v. 17. He that hath pity on the Poor , lendeth to the Lord. Not that you can give what is not his already , but that he is as sure to re-pay , as if you lent it to him . But this Head being too general to admit so distinct an Application , as the several Sorts and Conditions of such be who are truly willing to serve their Generation requires ; I shall address my self to them in these several Instances , which distinguish their Cases , and give suitable Directions . 1. To such as are capable of no very great service to their Generation ; as being of small Estates , low Parts , and the like . Serve you your Generation as you can in your lower Place : To which end , beg God's Direction , that you may not mistake your Place or Work ; nor be left to your self in the meanest Service . Go not out of your own Calling , for God will neither accept nor bless Encroachments on other Mens Work nor your usurpation of Power of your own Heads ; no , nor at their pleasure who are not authorized to give it , 1 Cor. 7.20 . Levit. 10. 1. Do not presumptuously attempt what is above your ability , for that 's not your Duty , and it may turn to publick detriment . Take care that you pretend not publick Usefulness as a Cover to an idle neglect of your Callings , or pragmatical Business in what belongs not to you : For this discovers your corruption , and will end in hurt and scandal . Be sure that what you give to Good Uses be your own , and not what is another Man's : For this is Fraud , and not Charity ; and instead of being liberal you will be unjust . And yet be conscientiously ready and vigorous to do all the good you can ; your lesser Ability must be as faithfully used as if it were greater ; nor will your having no more , excuse your unprofitableness with what you have . Instruct your Family , tho' you are not Preachers ; pray for and be affected with the state of the Church of God and the Nation , if you can do no more . Vote for good Men into Office , encourage faithful Ministers as you are able , give to what Poor you can , and acquaint others with the case of such you cannot relieve your selves . What little Good you can do , let it be done chearfully , and from love . See that you use Diligence , and avoid all Waste in your Persons and Families , that you may be capable of doing the greater good . Be favoury in Discourse , exemplary in Life , and ready to help those who know less than your selves . And lastly , Do not envy others , nor murmur that you are in no higher station than you are , for God knew what place of service you were fittest for ; if you be faithful in that , he will accept and reward it , and if fit he will capacitate you for higher Work. Nay , you may prove of far greater use in this station than you can now perceive ; who knows what success God may give to thy Advice , or other Endeavours ? To thy Children , Servants , &c. and how Eminent they may prove ? 2. To such as are capable of eminent Service to their Generation , and willing to it , keep a humble sence of your unworthiness , that God should make you able and willing to do him greater service than others , and answerably praise him for it as the Sovereign Bestower both of ability and willingness ; also be watchful over your hearts , that your Ends be upright in whatever service you perform , and abhor an Opinion of meriting from God by the most you do ; in all which you have David for a lively Example , 1 Chron. 29. 10. to the 17. We thank thee , and bless thy glorious Name : But who am I , and what is my People , that we should be able to offer so willingly after this sort ? for all things come of thee ; all this store cometh of thine hand , and is all thine own . I know also , my God , that thou triest the heart , and hast pleasure in uprightness , &c. Do not judge it enough that you perform as great Services as others , when you are capable of , and called to more ; nor let the less useful ( however many ) of your station prescribe to you , for they will not justifie your neglects . Let not meer difficulty , danger , nor expence , cause you to conclude , yea or to suspect you are not called to this or that eminent Service , for your call must be adjusted by other Rules ( of which be-before ) where opportunity for great things offer , delay not , lest that being lost , it may not be recalled , or more hinderances intervene . Judge of Unusefulness and incumbent Service by what your Consciences suggest in great dangers ( as on a Sick-Bed ) and in the liveliest frame by fullest communion with God ( as after the Lord's Supper , &c. ) for these are Seasons to make the truest Judgment in what concerneth eminent Usefulness . Never make your abilities or activeness serve a Faction as distinguished from , much less as opposed to a publick Interest ; for hereby you act selfishly , and not as Christians , and will be more hurtful to the publick concernments of Christ , than if you did nothing at all ; and be the more guarded against this , because the Heads of Factions will sollicit such as you , and Satan will set in with your misguided Zeal , as knowing he can make no other use of you ; now that you are honestly willing to be serviceable . If you are persons eminently useful , do not hastily govern your Activity by the Opinion of others ; if weak Men misinterpret your well-adjusted Attempts , be you resolved ; should many good Men blame you never so much for your performance , adhere to , and still pursue it whiles you have good ground to believe it 's the fittest means to prevent a publick Mischief , or produce a general Benefit . The Reasons of this Direction are these ; the Opinion and Censures of most Men are very weak and misguided ; Satan hath access to the Imagination of good Men , and oft employs such to obstruct great Designs , Mat. 16. 23. And Men entirely devoted to God in the Service of their Generation , after some ti●e of faithful acquitting themselves th●rein , they stand more in God's secret , and by experience are fitter to judge of publick good and hurt than other good Men be . Whatever offers as your present work do , not thinking lesser things needless , when you have not greater things at present to undertake ; for you know not what great good a seemingly small endeavour may do ( as Advice to a Child ) this is your present work , the most of your time is not filled with opportunities of very great Services , these lesser Attemps being very frequent , as taking up so much of our time , will amount together to great Service , a very great part of our lives will be unprofitably spent , if we neglect these lower endeavours , and most Mens unusefulness is greatly owing to a disregard to these . But yet see the greatest Services be still preferred to lesser when in compitition . Keep a jealous watch over your selves , that no Lusts prescribe your work , be admitted into it , or nourished by it ; to which end see that you do nothing through strife or vain-glory , Phil. 2. 3. or for covetous ends . Despise not others who cannot equal your Service , or do need it ; think not your great Services give you an allowance in any way of sin , or that they are a compensation for it , or will be accepted in commutation for the opposite duties , &c. I give this direction , because Satan's Wiles are deep , and his Attempts on the eminently useful are many , various and unwearied ; the remains of corruption are great in the best , Lusts are deceitful , and signal Service is an apt occasion to be improved . Look to Christ for strength and fervour , for fresh Anointings , and continual Conduct that you may omit nothing which God assigneth you to do in your Generation ; nor take up with any excuse which he will not approve of when he comes to judge the secrets of all hearts ; because of our selves we can do nothing ; by his strength we can do all , Phil. 4. 13. We need new supplies in every new business , and the more as its importance is ; and by dependance we shall and must receive it . 3. To Useful persons under discouragements in their Service . Still persist in your work ; for the greater opposition you meet with in it , the more likely it is to be subservient to Christ's present Designs , and to produce the greater Effects in a common good , since Satan is so active to obstruct thee . Gird up the loins of your mind , and hope to the end , 1 Pet. 1. 13. Whatever is a plain duty , will bring with it sufficient fitness , and not want success in due time ; no , rightly directed labour in the work Christ hath upon the Wheel will be lost , tho' success may be delayed , and the work seem dead for a season , that so the World may be prepared to submit to it , and Christ's Victory may appear the greater as it baffleth the Confidence of Satan and his Instruments . When ready to faint , tell thy Soul , I must not be weary in well doing , for I shall reap if I faint not . You have God as eminently concerned for you , and in you , as you can be engaged for him ; his Perfections will uphold you in all that which his Authority sets you upon ; and he allows you to place to his Account the losses , reproaches and hardships you sustain in his Cause , neither shall you lose thereby , Mark 10. 29. 30. Search lest there be any sin unrepented of which interrupt his supporting Comforts , or that you have too much confided in your own Abilities , or ascribed the honour of past successes or performances to your selves . Pour out your complaints , and your apprehensions of your own weakness before the Lord , who is full of pity and faithful , and whose strength is manifest in our weakness , 2 Cor. 12. 8 , 9. Be much in the contemplations of Heaven ; review your own experiences of seasonable sufficient supports when your fears were as great as at present , and attentively think it 's but a little while and my work is over ; He that shall come , will come , and will not tarry , and all the promises of perseverance were made to Souls in Eminent Service by doing and suffering , which you may safely apply to your selves , expecting those greater Consolations and Supplies which God will not disappoint you in . 4. To useful Persons inclining to Remisness in the Service of their Generation . The greatest part of this Discourse being so much directed to your Case , I shall only advise you to renew your Covenant with God in Christ. Reflect on your selves , what you found when vigorously useful , and what you feel now in this declining Frame : Enquire what forfeitures you have made of the Spirits quickening influences , or what lust begins to invade your Souls , or what Carnal thing is setting up for an Idol . Pray earnestly for exciting Grace , and be much in such Soliloquies as these , Am not I a Redeemed Sinner ? and shall I neglect the interests of my Redeemer ? Shall I disregard the end of my Being , break my Vows , be false to my trust ? Is it not in well-doing that I grow weary ? Are my Talents less accountable for , than they were , or have I now more reason to think that my Abilities were not given for Publick use ? Where shall I stop if I recover not ? What shall I be doing the residue of my time , if I cease to be useful ? What may I meet with to awaken me out of this slothful Sleep ? Do others less need my help , or have I the leave of God to be remisser ? Can I think Christ a worse Master than before ; or Heaven less worthy of my pains ? Dare I commend the unprofitable part of Mankind that I am thus about to justify ; or condemn the eminently useful , whom now I seem resolved to censure ? Must not I shortly on a Death-bed reflect on what a barren life I am going to live , and the blessed Courses I put a stop too ? Have I done more already than Christ deserves at my hands , who died for me ? or would I be content he should now more remissly intercede in my behalf ? Plead such things closely and frequently with your Hearts , and force a deliberate answer , that all may issue in fresh resolves , to be more vigorous than ever , and in shame and grief that you could be inclinable to remisness in Publick Service . I shall conclude the whole with three cautions , to all who are willing to serve their Generation . 1. Equal nothing with the Publick which is short thereof , especially your selves . Let every thing have its due regard , and no more . Our esteem of things should be according to their value , and our concern is irregular if dissonant from our just Esteem . Moses words , Exod. 32.32 . If not , blot me out of thy Book and St. Paul , Rom 9.3 . For I could wish that my self were accursed from Christ , for my Brethren were not Absolute Desires , but the regular indications of a Publick Spirit adjusting things as compared together : A Common good is above a Particular , and the more common , still the more Estimable . The very Reason why Divine Worship is proper to God is , because he is Author of all , above all , and infinitely more than the whole Creation ; yea , and we cannot but most intend his Glory in our undertakings , as our regards are most extensive ; and make every thing a selfish Idol , as we Postpone what 's more Publick to it . Nevertheless , the true Order is generally inverted : Most Men do not account a Mischief or Benefit to be greater or less , as they affect the Publick , but as they affect themselves ; we begin and end at the wrong Point , and Erect a false Standard when our main concern is , how will such Publick Affairs Profit or Damage First , My own Person , then my own Family , then my own Party , then my own Nation ( if at all it will reach so far ) be warned against this preposterous course ; look at your selves but as small parts of the whole , and to signifie no more than as the Publick is advantaged by you . Acknowledge the interest all have in you according to their True Order and your Capacity , and obligation to be serviceable to each . Be uniform in your Course , and let God in a Common good ( as such ) be your Governing end : Fill up each Place and relation you stand in ; let each have a due regard , and no more : Your own Families , the particular Church you belong to and the Catholick Church above that ; also your own City and Nation , and the World ; let all these have their due , and this in just order and proportion , not exclusively of each other . Your Prayers must reach the World , your Mental Communion the Catholick Church , Occasional Communion to others then that wherein you are stated Members ( tho' in many things they differ from you ) . In short , confine not your Care , Estate , or Advice , below , or otherwise than that Mind will dictate , which accounts the Body more valuable than a Member , and a common Good than a particular . If you are Ministers , abhor a thought that your Office obligeth you to mind no more Souls than your own Flocks . 2. Neglect not your selves whiles you mind the Publick . Do not disregard your own Soul , no nor Body neither ; keep the last in a fitness for Service , and be ever watchful that the first be in a meetness for Glory , and improving for it : Work out your own Salvation with fear and trembling , Phil. 2.13 . Receive your selves the Christ , and Mercy you offer to others ; look not so Abroad as to forget you have a Home ; yea , labour to affect and profit your own Souls , by all your endeavours to profit others ; to walk in the light you give , and to grow in Grace by doing all the good you can . If you are Ministers , oft think of 1 Cor. 9.27 . I keep under my Body , and bring it into subjection , lest that by any means , when I have preached to others , I my self should be a cast away . 3. Disregard not the first or least declinings , in those Graces that are the springs of publick Service , but be intent to get their vigorous Exercise restored as soon as you perceive abatement . Very imperfect Actings will follow decaying Graces , and strengthening the last is the way to perfect the first , Rev. 3.2 . As Ephesus decayed in her first love , she abated her first works , Rev. 2.4 , 5. which were Labours and Sufferings for publick use , v. 3. Unbelief , enmity to God and Man , and a narrow Spirit , grow as Faith , Love , and a publick Spirit weaken ; and those will as much obstruct your Usefulness , as these contribute to it : they will pervert your Judgment , abate your Delight , aggravate your Difficulties , frame Excuses , find Diversions , enervate Motives , and many other ways lessen your Service ; and as they grow , they tend to still further Abatements in the opposite Graces . Oh! where will these declensions stop , if you allow them ? And every Day you will be less able and disposed to recover your former strength ; and consequently , be less sure and fit to serve your Generation . 2 Obs. The usefullest persons die . David fell asleep . Shall I represent this as a Warning , or as an Encouragement to Service ? It hath something of both , and in each respect it 's a strong Motive to serve our Generation . 1. It 's a Warning to be useful whiles you live ; for Work , or Loyter you , Death is daily making its Approaches , and when it seizeth , it will be in vain to wish to be spared for greater use , or resolve to do what you hitherto neglected : Death sets a period to our Endeavours to benefit the Church or Nation , our Friends or Relations ; they can expect no further advantage by us . Therefore in a sence of your own frailty , and the certainty of dying within a short while , resolve with our blessed Saviour , Ioh. 9.4 . I must work the works of him that sent me while it is day , the night cometh when no Man can work . It 's a Mercy to have nothing undone which God gave us Life for , and to be finishing it when the Arrest of Death is felt . 2. It 's an Encouragement to such as faithfully serve their Generation . The usefullest fall asleep ; not , indeed , if it were such a sleep as rendred the separated Soul unactive , for continued Service here would be more pleasing and profitable to them than such a sleep as that ; but it 's a rest from Labour , tho' not from Work ; from Pain , but not from Pleasure to the departed Soul , which will be with Christ ; and tho' separated for a while , is sure to be re-united to the Body at the Resurrection . It 's a Woe to the unprofited World , that eminently useful Men are Dead , for you can hope for no further help , nor expect any benefit by them ; they left you barren and miserable after all their Labours , and must be terrible Witnesses against you . It 's a loss to the Church and Nation , that such eminently useful Men must die ; the Defence , Glory , and Blessing of a People are removed ; what an open breach is made ? The Earth's endangered by removal of such Pillars . These are the Chariots of Israel , and the Horse-men thereof , 2 King. 13. 14. There be but few such among the multitude of Christians , and their loss is not easily made up ; but to the faithful eminently useful Saint , it 's a privilege he shall die , ( being all such are not to be translated ) he would not live always , Job 7.16 . for by Death he goes into better company ; he 'll be freed from a weight that clogg'd him tho' he moved so fast ; the Sin and Sorrow he felt he is to feel no more ; he shall enjoy Christ in another manner , relish Pleasures in a higher way , and possess what he hoped and waited for . Death must be his great Advantage , to whom faithful and publick Service is his very Business and Trade whiles he liveth : To me to live is Christ , and to die is Gain , Phil. 1.21 , 22. Instead of the Application of this Doctrine , I shall turn my Discourse to the Occasion of our present Meeting , the Death of your Pastor Dr. Samuel Annesley , in whom we have the whole Text exemplified ; he served his Generation , and he is fallen asleep . In the last part , a just cause of Mourning is presented , with respect to many more than our selves ; in the former , a lively Example is proposed for our imitation ; as to both , here 's a convincing instance . We see it 's possible for Men in our Age to serve their Generation , and yet the greatest Usefulness prevents not Death ; for he , who was so eminently Useful , lies now Dead . He began early , he continued long , and never ceas'd to serve his Generation , until by Death he was allowed to rest from his Labours . He was born of very godly Parents , at Kellingworth near Warwick , Anno 1620. and their only Child . The Name Samuel was appointed for him by his eminently Pious Grand-mother , who died before his Birth , and gave this reason for her desire that he should be so called , I can say I have asked him of God. His Infancy was as strangely impressed with the thoughts of being a Minister , ( to which his Parents dedicated him from the Womb ) which so transported him from 5 or 6 years old , as to engage him to unusual Industry in what improv'd him in order to it ; then it was he took up a custom which he always observed , viz. Reading 20 Chapters in the Bible every Day . Our God , to whom the end is known from the beginning , was as provident in forming him for great Service , as he was forward in those indications that he should be employed therein ; this appeared in the hale and hardy constitution of his Body , which was such , as to endure the coldest Weather , without Hat , Gloves or Fire . For many years , he seldom drank any thing besides Water ; his Sight so strong , that to his Death he read the smallest Print without Spectacles , and in a Life lengthened to his 77th Year . He was rarely sick ; his Natural capacity was good , and his temper vigorous and warm , which his Grace over-ruled ( mostly ) to undertake those excessive Labours , and sustain the Difficulties , which , without a Body and Mind so fashioned , had been impossible , in so long a course of Service . And this vigour he so retained to his very Death , as if God would give an instance , That the servour of some Mens Souls in his Work , were either independent on the Body , or their Bodies ( with Moses ) were still repaired even to Old Age , when he designeth extraordinary Services by them . But which was more , he was ( not only thus separated ) but also sanctified from the Womb ; oft since declaring , He never knew the time he was not Converted . About 15 Years of Age he went to Oxford , where he gave such Instances of his Piety and Diligence , as would engage a Recital , if I resolved not to omit these , with all other things , ( tho' very laudable ) except his Usefulness ; his ripe Fruits , which fed so many , my regard is to . A Heart so naturally bent for God's Glory , and the good of Souls , cou'd admit no longer delays from Work , than what a due fitness for it , and a regular call unto it , made necessary ; yet so long Conscience obliged him to desist , he well knowing that the strongest desires of Ministerial Work , in the unqualified and uncalled , will not justifie their usurpation of the Office , nor prevent Disorders and Damage to the Church and themselves , by their publick performances . He began to cast his Net as Chaplain to the Earl of Warwick , ( then Admiral ) and thence removed to Cliff in Kent , where he met with a Storm more tempestuous than at Sea ; for the people of that Place being fond of their ejected Minister , as greatly pleasing them by his Company at their Dancing , Drinking , and Merriments on the Lord's-Day , they were so prejudic'd against this his Successor , as to rise against him with Spits , Forks and Stones , threatning his Death at his first coming ; a hard Province for a Divine not much above 22 Years of Age ! But here God gave him room for his intense Zeal , fit Objects to direct and engage his Ministry to Conversion Work and an early Specimen of his own resolvedness in God's Work , as well as Experience of the good God designed by him , and care he had of him . For having some prospect of doing good among that People , ( who , tho' Ignorant and Prophane , yet not hardned by resisting Gospel Light ) he told them , Let them use him how they would , he was resolved to continue with them , till God had fitted them by his Ministry to entertain a better , who should succeed him ; but yet solemnly declared , that when they became so prepared , he would leave that place . Here his Labours were unwearied , and such efficacy accompanied the Word preached , and his winning behaviour , that in a few years the people were greatly Reformed , their Enmity changed into a passionate kindness , which appear'd , as in many other instances , so in their loud cries and many tears , when he let them know he judged himself obliged to remove , according to his former Declaration . ( not to decide whether such a promise was Obligatory or no ) his tender concern lest any seeming lightness of his might prove a scandal to his young Converts , so governed him , that left this place with 400 l. per Annum ; but Divine Providence had great purposes to serve hereby . Cliff was not a Stage large enough for the Uses God designed by this active Soul , nor a Hill high enough for the notice of one so Exemplary . Having procured a Successor fit to build on the Foundation , so prosperously laid by him , he resigns himself to Divine disposal , to be employed where-ever his Call should point with the clearest Evidence . A very signal Providence directed him to a settlement in London , Anno 1652. by the unanimous Choice of the Inhabitants of Iohn the Apostle ; soon after he is made Lecturer at Paul's . And in 58 Cripplegate was made happy by his settlement there : In this Place he continued a most labourious faithful Preacher ( tho' removed from his Lecture in the Year 60. ) till that twice unhappy Barthomew-Day , 1662. the first by the Parisian Massacre , this last by the silencing of about 2000 faithful Ministers in this Kingdom , where their Labours were far more necessary than the Ends pretended for their Ejection were valuable . His abode hath been ever since in this City , where he finished his course , December 31. Anno 1696. Having briefly represented the Sphere wherein he moved with respect to his Office and Places of abode , &c. it remaineth that I give some hints of the nature and manner of his motion therein . Where shall I begin , when so many Things present themselves ? It 's hard reducing them into order , when such a variety of great Things meet ; it 's not easie to judge which most contributed to his just Character , viz. An eminently useful Man in his Generation . In most Things he was a Pattern worthy to be imitated . In many Things it will be difficult for most I know to resemble him . And in what few Things he came short of some , yet his Integrity Zeal , and publick Spirit , rendred him in extensive Usefulness more than equal . In Ministerial Labours he was abundant ; where was a more constant Preacher ? Very oft , before his silencing , thr'ce a day ; in the late Troubles almost every day ; since this Liberty twice every Lord's-Day , ( too long ) even to his last Sickness ; being dissuaded from the last Sermon , because of his Illness after the Mornings , he was unpersuadable , saying , I must work whiles it's Day . Who ever knew him , from his very Youth , refuse to preach in any Place when asked ? Few , if any , so ready to assist in Fasts and Lectures . The sick were sure of assistance if they sent to him ; doubting Souls never were denied access , or found discouragement , harshness , or treachery , when they made their Cases known . Did his many Labours abate their substance and tendency to common Good ? No , he so redeemed Time , that his Sermons were not raw , but well studied and substantial ; his Utterance not remiss , but earnest , as one concerned to profit others ; being himself affected , and having something that very peculiarly expressed his heartiness in all he said . By his very often reading over the Scriptures from his Childhood , he became a great Textuary ; and by aptly produced Texts , he oft surprised eminent Ministers ; as his solution of Cases of Conscience ( which his Sermons much consisted of ) did instruct and satisfie them . His Care and Toil extended to every Place where he might be profitable : Of whom in an equal station can it be so truly said ? On him was the care of all the Churches . When any Place wanted a Minister , he set himself to get them one . When any Minister was oppressed by Poverty , he soon employed himself for his Relief . O , how many Places had sate in darkness , how many Ministers had been starved , if Dr. Annesley had died 34 Years since ! The Gospel he even forced into several ignorant Places ; and was the chief ( oft the sole ) Instrument in the Education , as well as Subsistence , of several Ministers . The Morning Lecture ( so profitable to many ) he alone supported ; I wish it die not with him : For what one Man hath Zeal and Interest enough ( with leisure ) to keep it up ? It was by him the Meetings of Ministers , before this Liberty , were kept up ; and since the Union , in his Place and to his Expence , they have been continued . What a multitude of all sorts were supplied by his Care ! Bibles , Catechisms , and all profitable Books , dispersed far and near . The Sick , the Widows , the Orphans were innumerable , whom he relieved and settled . By the Poor he was crouded as a Common Father . You may well ask how could all this be done by him . I Answer : Of all Gifts , Salary , and Incomes , he always laid aside the Tenths for Charity , even before any were spent by him , which is the greater instance of his bountiful Mind , considering his numerous Family , many Losses , and great Straights : Thus his Light directed ; and then he would be faithful to it , what-ever Expence or Hardship followed . And being satisfied it was just to do so , his servent Love to God and Man prevented all repinings , and made him a most chearful Giver . But this , since he was silenced , bearing no proportion to the great Things he constantly undertook ; to supply it he was the faithful Almoner of many ; and so importunate a Petitioner for Charitable uses , that few could escape or deny him ; and most of his own People he had instilled his own Charitable Disposition into ( who are apt to be of the same Spirit with their admired Pastors . ) These assiduous Labours , and extensive Beneficence , were accompanied with several Excellencies which sustained them , and tended to make him a successful Blessing , or his Heart and Hands had failed . He was a Man of great uprightness , he squared not his Profession by his Secular Interest , tho' he had a large Family ; yet he quitted a full Maintenance , rather than sin against God by Conformity . Before then he was turned out of his Lecture , and kept out a while , because he could not comply with some Extravagancies of the late Times ; and since hath he suffered , because he must witness for the Old Truth against Antinomianism . His Integrity made him a Stranger to all Tricks , and sometimes his Charity betrayed him to be impos'd on by such as use them . His Humility was signal , he seemed to have the meanest Opinion of his own Gifts and Labours , highly esteeming others , and envying none ; no , not the acceptance of our promising young Ministers . He might say , with David , I prayer ; as if made up of that . Every Day he prayed twice in his Family , to the last moment that he was capable . His usual way was to pray 3 or 4 times a day in his Study . Upon every extraordinary Occurrence in his House he kept a Fast. Under every Affliction , before he would speak of it , or pitch on means to redress it , he spread it still before God in Prayer ; which brought him , tho' a most affectionate Husband , to bear the News of his Wives death with that composure , as calmly to say , The Lord gave , the Lord hath taken away , blessed be the Name of the Lord. And after the greatest Losses , he was used to speak of them with an unconcernedness , as if anothers , not his own . In Prayer he was mighty , and the returns remarkable and frequent . He could trust God with all , and was still resigned to his Will. His solicitous concern was , that God might not be dishonoured . When he lay Sick , this was oft repeated Oh! that I may not dishonour God in my last moments , whom , in my poor manner , I made it the business of my Life to honour . Oh! that I may not dishonour my God by my impatience . Being one Night under exceeding torture , he called his Daughter , then present , and charged her not to entertain one hard thought of God , by any thing he felt , but be assured he is infinitely Merciful , and none are happy but those that serve him ; he gives peace of Conscience , that 's beyond all the World can give , none can die cheerfully but a Christian ; he shines on my Soul through Christ. God and Heaven were so habituated to him , that in some disorder in his Head , by his Distemper fixing there , he still kept the same Savour , breathed the same Spirit , and spake of Divine Matters most consistently . His Head was not free of those Projects for God , which in Health it was ever full of . I 'll end this with Mr. Baxter's ( who knew not how to flatter or fear any Man ) Account of him ; Dr. Annesley is a most Sincere , Godly , Humble Man , totally devoted to God. ( Mr. B's . Life . ) Having hinted some things that respect the Excellency of this Person , some may whisper , but what Tokens of God's Favour had this useful Man more than others , he had many Troubles and Exercises ? God testified his Favour to him in Instances which he most esteemed , and pursued above all things ; yea , dispised and renounced all compared therewith ; which is enough to testifie him a happy Man , what ever he endured or wanted ; God kept him faithful in his Work to the last ; for which he thus thanked God on his Death-Bed ; Blessed be God , I can say , I have been faithful in the Work of the Ministry above 55 Years . He had great success in his Work ; many called him Father , as the Instrument of their Conversion ; the worthy Mr. Brand was one ; many called him Comforter . In all his sufferings he found supports which kept him as chearful as his Office and Age allowed under all ; yea , 17 weeks pain without a discontended Word or Thought . Signal returns of Prayer he frequently had ; and very close Communion with God in Christ. His Charity and Care wanted not comfortable Effects . How many whom he contributed to the Education of are useful Ministers ? In how many Places doth Religion flourish by his means ? God gave him a great Interest in the Hearts of most Ministers and serious People . How oft and long did they pray for his Life , as a publick Blessing ? And how generally is his Death lamented ? He thankfully owned God in all . He signally witnessed for him in his Judgments on several of his Persecutors . One died signing a Warrant to apprehend him . Many might be instanced , but it 's fit we cover such in acknowledgment of present Quiet . He had uninterrupted peace and assurance of God's Covenant-Love for above 30 years last past . It 's true , he walked in Darkness for several years before that , which is common to those who are converted in Childhood , their change not being remarkable , and so apter to be questioned ; and they oft make up , in a long time , by frequent returns , the sad hours that others have pressing in at once . But God had a further design , viz. The fitting and enclining him to relieve wounded Consciences by his Ministry and Discourse , wherein he was so Eminent , that most troubled Souls resorted to him : He used to say , that this made him unable to preach a Sermon without some Word to them . This Assurance had not one Cloud in all his Disease : He oft said , I 've no doubt , nor shadow of doubt , all 's clear between God and my Soul ; he Chains up Satan , he cannot trouble me . To conclude all , He had an abundant entrance into God's Kingdom . He was reconciled to Death ; yea , so desirous of it , as hardly induced him to have his Life prayed for . But hearing some Ministers had been servently praying for his Life , he replied , I 'm then more reconciled to Life than ever , for I 'm confident God will not give a Life so eminently , in answer of Prayer , as mine must be , if he would not use it to greater purposes than ever before . Yet some little time before his change , his desires of Death appear'd strong , and his Soul filled with the foretasts of Glory ; oft saying , Come my dearest Jesus , the nearer the more precious , the more welcome . Another time his joy was so great , that in an extasie he cried out , I cannot contain it , what manner of Love is this to a poor Worm ? I can't express the thousandth part of what praise is due to thee ; we know not what we do when we offer at praising God for his Mercies ; it 's but little I can give , but Lord help me to give thee my All. I 'll die praising thee , and rejoice that there 's others can praise thee better . I shall be satisfied with thy likeness ; satisfied , satisfied ! Oh my dearest Jesus I come . Now do not you think Christ is worth the faithfullest Service which ends in this manner ? To you of this Congregation , ( for whose Salvation he was so concerned ) shall I say , bewail the loss of him , when you are so sensible ? Yet that 's but Just. Bless God for your enjoying his faithful Labours so long ; see that none of you perish , after such pains to save you ; be established in the Truths you have heard , which you see governed his Life to such great purposes , and helped him to die with sure Triumph : Shew your regard to his Memory by kindness to his Family , and by not breaking off from this Church , that he may not be reflected on by your giddiness , as if he Taught you no better , or Established you no more , than to be deluded to serve a Carnal Turn , in pretence of greater Purity . You , his Children , live your Fathers Advice and Example , or what a Witness will he be against you ? Let us all go hence with a due sence of it : The World hath lost a Blessing , the Church hath lost a Pillar ; the Nation hath lost a Wrestler with God ; the Poor have lost a Benefactor . You , his People , have lost a Faithful Pastor ; his Children , a Tender Father ; we , in the Ministry , an Exemplary Fellow Labourer . FINIS . There is now in the Press , A COMPLEAT HISTORY of the most Remarkable Providences both of Iudgment and Mercy , which have happened in this present Age ; Extracted from the best Writers , the Authors own Observations , and the numerous Relations sent him from divers Parts of the Three Kingdoms . To which is added , whatever is Curious in the Works of Nature and Art. The whole digested into one Volume under proper Heads , being a Work set on foot 30 Years ago , by the Reverend Mr. Pool , Author of the Synopsis Criticorum , and since undertaken and finished by William Turner , M. A. Vicar of Walberton in Sussex Recommended as Useful to Ministers in furnishing Topicks of Reproof and Exhortation , and to private Christians , for their Closets and Families . Proposals and Specimens giving a fuller Account of it , are to be had of I. Dunton at the Raven in Iewen-street , and of Edward Richardson near the Poultry Church . There is newly Published , ⸫ The Character of Dr. Sam. Annesley , by way of Elegy , with a Preface written by one of his Hearers . Price 6 d. Sold by E. Whitlock near Stationers-Hall . ⸪ The whole Parable of Dives and Lazarus , Explain'd and Apply'd , in several Sermons preached in Cripplegate and Lothbury Churches , by Ioseph Stevens , Lecturer at both . Published at the Request of the Hearers , and recommended as proper to be given at Funerals . Price bound 2 s. Printed for I. Dunton . ⸪ The Secret History of White-Hall , from the Restoration of Charles II. down to the Abdication of the late King James . Writ at the Request of a Noble Lord , and conveyed to him in Letters , by — late Secretary-Interpreter to the Marquis of Louvois , who by that means had the perusal of all the private Minutes between England and France for many years . The whole consisting of Secret Memoirs , &c. Published from the Original Papers , by D. Iones , Gent. Sold by R. Baldwin in Warwick Lane. ⸪ The Dying Pastor's last Farewell . By Mr. Allyn . Printed for I. Dunton . Price 1 s. 
A66424	----	A sermon preach'd at the funeral of the Reverend Thomas Jekyll, D.D. late preacher at the New Chappel, Westminster, October 7, 1698 / by John Lord Bishop of Chichester. Williams, John, 1636?-1709. 1698 Approx. 45 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A66424 Wing W2731 ESTC R7509 12528550 ocm 12528550 62718 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66424) Transcribed from: (Early English Books Online ; image set 62718) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:6) A sermon preach'd at the funeral of the Reverend Thomas Jekyll, D.D. late preacher at the New Chappel, Westminster, October 7, 1698 / by John Lord Bishop of Chichester. Williams, John, 1636?-1709. [4], 23, [1] p. Printed for H. Walwyn ..., London : 1698. Reproduction of original in Huntington Library. Errata: p. 23. Advertisement: p. [1] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jekyll, Thomas, 1646-1698. Funeral sermons. Sermons, English -- 17th century. 2005-01 TCP Assigned for keying and markup 2005-03 SPi Global Keyed and coded from ProQuest page images 2005-04 Emma (Leeson) Huber Sampled and proofread 2005-04 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SERMON Preach'd at the FUNERAL Of the Reverend Thomas Jekyll , D.D. LATE Preacher at the New-Chappel , Westminster , OCTOBER 7. 1698. By JOHN Lord Bishop of Chichester . LONDON : Printed for H. Walwyn , at the Three Legs in the Poultrey , against Stocks-Market . 1698. TO MY Good Friend Mrs. Jekyll , Relict of Dr. Thomas Jekyll . MADAM , IT was the Desire of our Deceased Friend , that I should Preach his Funeral Sermon ; and it is at Your's that I now publish it . I am truly sensible that the design of both was to do some service to Religion , and to those that do survive . It being ( as he well knew ) one of the best Opportunities that we have for it , when we have , as it were , the Dead speaking to the Living , and the Occasion giving Life and Force to the Doctrine . And great pity it is , that this should any where grow into disuse ; and that the Good that might by such seasonable Discourses redound to the Souls of Men , too often gives way to the Pomp of the Funeral . We all have a Loss by the Death of our Deceased Friend ; the Church , his Auditory , and his Acquaintance ; but more especially You , and the Branches derived from both . It is a Loss that only the Father of all Mercies , and God of all Comfort , can support You under ; and to Him I commit You , who has promised that all things shall work together for good to them that love God. I am , MADAM , Your Faithful Friend and Servant , JOHN CHICHESTER . A SERMON Preached at the Funeral of Dr. Jekyll . Hebrews IV. 1 . Let us therefore fear , lest a Promise being left us of entring into his rest , any of you should seem to come short of it . THIS Epistle was written to the Hebrews , that is , such Jews as had been bred up under the Law of Moses , but were converted to the Christian Faith : And the chief design of it was to confirm them in it ; that neither by the Force of their former Education , the Fear of Persecution , nor the sly Insinuations of false Teachers , they should be prevailed with ( as too many had been ) to desert it . To this purpose , amongst other Arguments used to dissuade them from so doing , the Apostle shews the Jewish Constitution to have been temporary and imperfect , a Figure for the time then present ; and a Shadow of good things to come : and that the Persons and Places , the Ceremonies and Ordinances , the Actions and Events of it had a respect chiefly to what was to be , and should be compleated under the Gospel . Of this kind was Canaan , a Land of Rest , which God promised to their Forefathers : And yet notwithstanding , for their Unbelief and Disobedience , he swore that none of that Generation ( except Caleb and Joshua ) should enter into it , and so their carcases fell in the Wilderness . This was the state then , and parallel to this , saith he , is the state of Christians now , who have a Rest , as they had , and which God has promis'd . But withal , the same Conditions are annex'd to This , as were before to That ; and so no more can we enter into the Christian Rest , because of Unbelief , than they could for the same reason enter into their Rest , the Land of Canaan , as the Apostle argues : And accordingly he infers in the Text ; Let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it . In discoursing upon which Words , 1. I shall consider the State here described and contained in the Words , His rest . 2. The Security and Certainty of that Rest , if we our selves come not short of it . 3. The Possibility and Danger of falling short of this Rest , notwithstanding it is promis'd . 4. I shall shew , that from these Considerations , there is sufficient Reason for the Caution in the Text , Let us therefore fear , lest , &c. 1. I shall consider the State , called here , His rest . The Rest promised to the Jews was Temporal , a Rest which after forty years travel in the Wilderness , they entered upon under the Conduct of Joshua , according to God's promise . But , saith our Apostle , This was the Gospel preached unto them , v. 2. That is , their Rest in Canaan was a Type and Figure of a more excellent State , more clearly revealed in the Gospel . This he proves from Psalm 95. where it is said , that upon the Unbelief and Disobedience of that Generation , God swore that they should not enter into his Rest. That was thus far literally true of the Israelites , whose carcases fell in the Wilderness : But withal he shews , that it is there to be understood in a higher sense , and not of a Rest that is past , such as God's was , when he ceased from the Works of Creation : Nor can it be understood of Canaan , for that was a Rest they enter'd upon four hundred years before the time of David . But it must be understood of another sort of Rest yet to come , which the Sabbath and Canaan were a Type of . This he farther confirms by the Observation he makes on the phrase in the Psalmist , To day , after so long a time , from the entrance into Canaan , to the time of David . For if Jesus ( that is Joshua ) had given them rest , then would not be afterward have spoken of another day . From all which the Apostle concludes , There remaineth therefore a rest to the people of God. But as the Rest here spoken of is yet to come , so it is a Rest far more excellent than that of a Temporal Canaan . But this would not be so , if that Psalm were only a Prophecy of some peaceable and Halcyonian days that the Christian Church should enjoy about a thousand years after that time ; during only the short Reigns of the two Roman Emperors , Vespasian , and his Son Titus ( ●s some have conceiv'd . ) Can we think that so short a time of Rest , as the Christians had between Nero and Domitian , could be the subject of that Prophecy ? And that this was all the comfort the Apostle gave to his desponding Hebrews , That the storm coming on , or that then overtook them , should soon vanish ; and then they should have as many years of Rest for it ? Is this all the Rest , which many of those he wrote this Epistle to , should never live to see , and which a natural , or else a violent Death by Persecution , might deprive them of their part in ? Is this all which the Apostle means , when he saith , There remaineth a Rest , or Sabbatism , to the people of God ; and that he that is entered into it , hath ceased from his own works , from all the toil and distress , the troubles and sorrows of an afflicted life ? No , certainly it is a more excellent and divine Rest than that of an Earthly Canaan , which is thus emphatically called God's rest ; a perfect and an eternal Rest , resembling that of God ; when they rest from all their labours , and their works follow them . A Rest , which above all they are to be solicitous about ; Let us labour ( saith the Apostle ) therefore to enter into that rest , v. 11. And in the Text , Let us fear — lest we come short of it . Heaven is indeed a Rest with respect to this present life ; as that of the Israelites was , when they rested after their Pilgrimage in the Wilderness , and from all their enemies round about , so that they dwelt in safety . But withal , it is a state of Enjoyment , Happiness , and Perfection , such a Rest as God himself doth enjoy , and they shall enjoy with him . For it is called his rest , not only as to what God himself doth enjoy , but with respect to his Promise , by which he hath made it ours , and assured it to us . Which brings to 2. The Security we have of this Rest , and that is from the Promise of God. Thus it was in the Typical state of the Jews , to whom Canaan was promis'd , called therefore the Land of promise , Hebr. 11.9 . And after the same manner is this Christian Rest confirmed , call'd therefore the promise of an eternal inheritance , Hebr. 9.15 . and by way of Eminency , The promise , Hebr. 10.36 . At the first it was a meer act of Grace and Favour ; there was neither Merit before-hand on our part , nor could there be Recompence after : But now it is unalienable , and what we can no more fail of obtaining upon the terms of the Gospel , than God can be unfaithful , and cease to be what he is : And therefore for our comfort and satisfaction , as life and immortality is brought to light through the Gospel ; so he has been pleas'd to pass over a Right unto us by his Promise , and hath given us the liberty of pleading it . Upon the undoubted Title thereby given unto us , we are said to have everlasting life , Joh. 3.36 : because , by virtue of the Promise , we are as sure of it , as if we were actually possess'd of it . So that we need not look any farther for a ground of our hope and confidence than this ; and if we perform the conditions required of us , and that there be not in us an evil heart of unbelief , in departing from the living God — if we hold the beginning of our confidence stedfast unto the end , we are ( saith our Apostle ) made partakers of Christ , i.e. of all the benefits here and hereafter which he hath purchased , and God through him hath promised . But if we fail on our part by not performing the Conditions , if we are wanting in Caution and Diligence , we disparage the State , the Rest , which God hath promis'd : And if we are wanting in our trust and confidence in God , upon his promise ; we disparage him , and divest him of those perfections of Goodness and Faithfulness , which make him to be what he is , and without which he could not be God. But as certain as this Record is , that God hath thus given us eternal life : and that this life is in his Son , in whom all the promises of God are Yea and Amen ; Yet , 3. There is a possibility of falling short of this Rest. There could be nothing more firm than the Promise of Canaan made to Abraham and his Carnal Seed : But we see , for want of having Trust and Faith in God , which were necessarily and indispensably requir'd , all that came out of Egypt , except two , fell in the Wilderness , and they could not enter in , because of their unbelief : And God that had thus obliged himself by Promise to give them that Land for an Inheritance , did also swear , that they should not enter into his Rest. Now if those Murmurers and Unbelievers were excluded that pleasant Land , which was thus promised and secured ; then there is the same reason , that the Christian and Eternal Rest , which is infinitely beyond that Terrestrial Rest , should not be obtained without the like qualifications then required of them ; and that Infidelity and Disobedience should now as well deprive us of the greater , as it did them of the less valuable Inheritance . For the Promise of God doth not any more oblige him now , than it did then , to exceed the Measures set to his Kindness and Beneficence . And therefore as the Apostle hath compared State with State , in the nature of it , as it 's a Rest ; and in the Assurance we have of it , as it is promised : So he doth also carry on the Parallel in the Conditions upon which the Promise is suspended , and they are Faith and Obedience ; the hearkning to the Voice of God , and not hardning their hearts . And accordingly he takes occasion from what befel the Jews , to exhort his Christian Hebrews to take warning by them , in the Text , Let us therefore fear , &c. So that whatever Proof we have of the Goodness of God in revealing such a State of Rest and Happiness to us ; yet as the meer Revelation of such a State will not entitle us to it without a Promise , so neither will the Promise alone alter the case , as long as it is confined and limited by certain Conditions to those that are duly qualified for it . Let us fear , saith the Apostle , lest a promise being left us , &c. Which Caution needed not to have been added , if there had been no danger of falling short ; and fall short we could not , if the Promise had given us an absolute and unlimited Title to it . So that the Caution it self doth suppose a Qualification on our part to be necessary : and yet not content with that , the Apostle , as sensible that we cannot get far enough from such an impendent Danger ; he adds , Let us fear , lest any of you seem to come short of it . Where if the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate seem , be not an expletive , without any determinate signification , ( as sometimes it is ) it shews that there is so much hazard of Miscarrying and Apostacy , by reason of the temptations of this present life , proceeding from the World , the Flesh , and the Devil ; and so great a prejudice will redound to us , if we do , that we cannot be too cautious . Beware , saith he , lest any of you seem to come short of it . Which brings us to the next General . 4. There is sufficient reason for this Caution of the Apostle , Let us fear , &c. Here I shall look back upon the Text , and shall apply it to the several Considerations here referred to , as so many Arguments to a vigilant Circumspection and diligent Care. As , 1. An Argument may be taken from the Nature of the State , as it is called a Rest , and His Rest. Rest is a word that signifies more than what this World affords ; there is no Person , no Condition of life can challenge it , or entitle it self to it ; it is not to be found within us , nor without us . Not within us ; for we have Infirmities grow up in us , as well as Troubles that surround us . Our Bodies are in their composition frail and crazy , subject to numberless Diseases ; the Air we breathe in , the Diet we feed on , the Passions of the Mind , nay even the Medicines we use by way of prevention or remedy , do often beget or stir up in us those humours , that carry us out of the World , or unfit us for the enjoyment of it . And our Minds have Infirmities as well as our Bodies ; our Tempers fickle and uncertain ; we suffer by Precipitancy on the one hand , and Obstinacy on the other ; by Imprudence , Neglects and Follies . And our Bodies and Souls as conjoyned , do contribute to each others infirmities ; and the dispute between them is , whether Temper or Reason shall govern . So that we our selves prevent , and often supplant our own satisfaction . But then were it otherwise with us , that as we naturally love our selves , so we may attain to Self-satisfaction ; yet however willing and dispos'd we are to be quiet and at rest , we must ask leave of a thousand things to obtain and secure it ; of every one we have to deal with , and live amongst ; for our Conversation , our Business , our Professions , that are in themselves useful and necessary , yet do minister to our trouble ; for thence do arise suspicions and jealousies , quarrels and misunderstandings . Or suppose we lived so as to assist and be assisted by others Friendships with chearfulness , and lived in perfect Peace and Amity , as we are private Persons ; yet we are but part of a City or Nation , and so must fare as the Nation or City doth , and lose by its loss as we may gain by its gain , and must rejoyce and mourn , and be as the general State of the Country is . Suppose farther , that a Nation would be quiet ; that the Government is framed for Peace , and the Rights of Governours and Governed so well laid out , and all publick Orders so well observ'd and inviolably maintain'd , that there are no jarrings nor discord , no grudgings nor animosities : Yet this is but one Nation , and this to the World is as one Man to another , and so can no longer be quiet than other Nations will permit it . The Ambition or Covetousness of a Foreign Prince may bring him upon them , and in their own defence they must take up Arms , and engage in a doubtful War. So that we may as reasonably expect , that the Body which hath so many several Vessels , Humours and Juices , should enjoy a constant and uninterrupted State of Health , and all those Humours be so exactly ballanced and allayed , that there should be no commotion or disturbance in it , as that this World should be a place of Rest. Men must be without Bodies , and there must be no such thing as Sickness and Mortality : Or without Passions and Appetites ; and so no such thing as Ambition and Pride , Anger and Revenge , Covetousness or Lust , Prejudices , nor Interest : they must have nothing within to dispose , and nothing without to excite , if they will talk of Rest , and expect it . That is an Vtopian State , and has here no other Existence than in Imagination . But then if we add to the Account the Providence of God , and the Accidents of Life , the Argument grows upon us ; we are never secure ; and we know not , but though the Sun rises upon us in its glory and brightness , it may be with us as it was with Sodom , and close in a dismal destruction ; and we that rise in a State of Ease and Security , may lie down , if we can do that , in Sorrow and Anguish , and the most doleful dejection of Mind . Thus it was with the Fool in the Gospel , that when he sung a Requiem to himself , Soul , take thine ease , &c. met with a terrible conclusion and disappointment when God said unto him , Thou fool , this night shall thy Soul be requir'd of thee : then whose shall those things be which thou hast provided ? The prospect of which is sufficient to make the best and most prosperous condition in the World uneasy , since we must either want , or enjoy with fear ; and next to the total deprivation of the comforts of this life , nothing is more intolerable than the fear of losing them . Now what sad Reflections are these ? How miserable must be the state of Mankind , if this be all that a Man has to enjoy , all that he has to comfort him in the enjoyment ? When he has thus the disturbance of the Ocean , but not the confinement of it ; nor can it be said of any Miseries he is incident unto , as it is of that , Hitherto shall they come , and no further . But is there no relief in this case ? nothing better to be expected ? Yes , saith our Apostle , there remaineth a rest to the people of God. There is such a State , but it remaineth , it is in reserve for such as do believe , desire , and endeavour after it . This was the Temper and Condition of the Patriarchs of old , they lived and died in the Faith of this , they saw the promises afar off , and were persuaded of them , and embraced them ; and confessed that they were strangers and pilgrims on the Earth — but desired a better Country , that is , an heavenly , as the Apostle shews . Here alone is that Rest , which is God's ; in whose presence is fulness of joy , and at whose right hand there are pleasures for evermore . Where the happy Souls shall hunger no more , neither thirst any more , and that all tears shall be wiped from their eyes . Neither can they die any more , for they are equal , and like unto the Angels . This is the City of God , the Heavenly Jerusalem , where are Myriads and Ten thousands , and an innumerable Company of Angels , , and the Spirits of just Men made perfect . Here alone is Satisfaction , Stability and Certainty ; this is the time when all the Troubles of this life shall close in the Happiness of another ; where there will be no infirmities , no necessities , no appetites or irregular passions , no divisions or enmities , no seducers or temptations , no fraud or circumvention , no prejudice or suspicions , nothing that is evil , but all harmonious , equal and delightful . And of which we may say all this and more ; more indeed it is than we can say or describe : So the Apostle , It doth not yet appear what we shall be : but we know that when he shall appear , we shall be like him ; for we shall see him as he is . Is there now such a State , such a Rest to be had ? Is there a possibility , a certainty of obtaining it ? May we who are here as it were upon a wide Ocean , continually tossed by the furious Winds and boisterous Waves , and in danger every moment to be swallowed up by them , may we arrive to a Harbour of Rest and Safety , and have a Star and Pilot , and an unerring Compass to guide and direct us ? And shall we be as the Israelites , unbelieving and obstinate , that despised the pleasant Land , and would rather be returning to Egypt , and there feed upon Garlick and Onions , than venture forward to take possession of that , where they should not lack any thing . O how much doth Unbelief blind the Minds of Men ! How much doth the love of this World , and the poor Enjoyments of it , infatuate them ! That when they are hurried from one Misery to another , and can hardly look out but they see Objects sufficient to terrify them , and have the reliques of many a miserable Shipwreck floating in their view , and are equally expos'd to the same Dangers ; yet chuse rather to run the hazard of being miserable , and eternally miserable , than to hearken to the Voice of God , and observe those Measures that will infallibly direct , and bring them in the conclusion to a place of safety and undisturbed repose . Surely we cannot but perceive , and our own experience will convince us , that this World is not a Rest ; that Man is born unto trouble as the sparks fly upward . We cannot but observe ( how hood-wink'd soever we are in other matters ) that in a few days , after many other Changes , and a Course and Succession of other Miseries ; that the last Enemy of this World , Death , will seize upon us , and carry us out of it . We cannot but think , that though the spark of an Animal life be extinguished , and we are then dead to all the Enjoyments of this present state ; yet that our Souls which thus think , are immortal , and never die . We cannot but think , that as the spirit within us is immortal , so there is a state suitable to such a spirit ; another World that it must live in , and doth upon its separation pass into . We cannot but think that the future state is a state of Recompence , and that we are therein accountable , and shall be determined to Happiness or Misery according to what we have done in the Body . We cannot but think , that however it fares with good Men here , how deplorable soever their present condition may be , yet that it shall at last be well with them that fear God ; and that their light afflictions , their temptations , and mortifications , which are but for a moment , shall work out for them a far more exceeding and eternal weight of glory . Lastly , We cannot but think , that as this is a desirable state in it self , so that the Thought and Wish of Balaam will be ( if it is not now ) the Thought and Wish of the worst of Men ; Let me die the death of the righteous , and let my last end be like his ; that is , the beginning of a glorious and happy Eternity . Where is now the misery , the hunger and nakedness , the pain and anguish , the poverty and contempt of the once wretched Lazarus ? Where are the tryals of the cruel mockings and scourgings , of bonds and imprisonment of those , of whom the World was not worthy ? Where are the pilgrims and strangers that once wandred about , being destitute , afflicted and tormented ? Where is the right hand which was cut off , the right eye that was plucked out , the body that was buffered and kept under , and brought into subjection ? Where is the strait gate and narrow way , the conflicts and strivings of the Self-denying Christian ? Where are the laboricus Studies , the Cares and Prayers of the pious and industrious Teacher ? Where the Ministry he has fulfill'd and made proof of in his Preaching , Reproving and Exhorting with all Long-suffering and Doctrine ? Behold them in their Crowns and Rewards , in their Glories and Triumphs , in the Peace and Comfort , the Perfection and Happiness of Heaven . Behold there Abraham , Isaac , and Jacob , and all the Prophets in the Kingdom of God. Behold there the pious Lazarus in the Bosom of Abraham . Behold there the wise and faithful Teachers , shining as the brightness of the Firmament ; and those that turn many unto Righteousness , as the Stars for ever and ever . It is God's Rest , who is his own Happiness , and can alone be the Happiness of all out of himself : And there it is that we shall be replenished with the like Goodness and Love , in our proportion , as fills the breast of God himself . There we shall converse with nothing but Perfection ; And have our Souls so employed in Acts suitable to the exalted and divine Powers they shall be endued with , that they shall not only be unwearied , but infinitely satisfied in it . Where our Rest shall be the same , and our Will and Desire one with his , who filleth all in all . A Consideration from the beginning to the end of it , that should excite all the Powers of our Souls to obtain it ; and that should make us extreamly cautious , lest we fail in our advances and travels towards it . Let us fear , saith the Apostle , lest a promise being left us of entring into his rest , any of you should come short of it . 2. It is a Rest which is promised , and so is a farther Argument to Caution , Lest we come short of it . We have the advantage of the Heathen , and of a mere state of Nature , that we have the Revelation of the Gospel , by which life and immortality were brought to light . And this Revelation comes with the greater advantage , as we have the Promise of God to ensure it to us : A favour as well beyond our comprehension , as our discovery and desert . For how could we who have defaced the divine Image , and been Rebels against God , and have forfeited his favour , think of being restored to it ? How could we whose Souls are d●praved and corrupted , think of being admitted to that state , whereinto no unclean thing can enter ? How could we that are corruptible , think that we should put on incorruption ? And so must conclude , that we are no more fit for that state of holiness and perfection , of fellowship with God and the enjoyment of him , than we are like unto him . But when we are prevented in our thoughts , and these arguings are fore-clos'd by the divine Goodness and Faithfulness , by a Revelation and a Promise : If we in the conclusion prove like those in the Parable , that when invited to a Royal Entertainment , make light of it , and go away , and reject the Counsel of God against our selves ; shall we fare better than they , against whom the King sent forth his Armies and destroyed them , and burnt up their City ? It was the aggravation of the Sin of the Israelites when they enter'd the Land of Promise , and had a Land prepared for them , where they had goodly Cities which they builded not , and Houses full of all good things which they filled not , Vineyards and Olive-trees which they planted not ; that they tempted and provoked the most High God , and kept not his testimonies . And will it not aggravate our guilt , when we have a Revelation as clear as the day , and the promise of God for our security , which is as sure as the Ordinances of Heaven ; nay , that is established upon a better and more lasting Foundation ? for Heaven and Earth may pass away , but this Word shall not pass away . Behold then here the greatest testimony of the divine Benignity and Honour , the Treasure of Heaven laid open to our view . Behold God himself proffering Salvation to Sinners , and engaging himself by Promise to bestow it upon us on our acceptance . And what can we plead in our own defence , if at last we shall fall short of it ? For can we have any thing more clearly revealed to us , that is not in our view ; and which we are not capable , by reason of the imperfection of our Natures , perfectly to understand ? Can we have any thing more secured , which we have not in present possession ? Can we have any thing more confirmed , than God bearing witness to the truth of it , with signs and wonders , and divers miracles ? And can any thing be of greater consequence than the things that are thus revealed , promised and secured ? And when a Promise is thus left us of entring into his Rest , shall not we fear , lest we come short of it ? Especially 4. When there is a possibility on our part of coming short of it . I say a possibility on our part : For there is nothing wanting on God's , who is not as Man that he should lie , nor the Son of Man that he should repent . Hath he said , and shall he not do it ? Hath he spoken , and shall he not make it good ? But yet notwithstanding the amplitude , the fulness and firmness of the Promise , there is a suspension of it , nor will it operate without the conditions belonging to us to perform , without which we are in the same state of darkness and misery , as if there had been no Revelation nor Promise . And when it thus rests on our part , and nothing is wanting to compleat our happiness , but our own consent , could we in reason wish or desire any thing more , when it will be at our own choice and refusal , whether we will be happy or miserable ; whether we will be saved or damned ? And yet alas ! here is the difficulty ; the difficulty is to win us over to our own interest ; and all the arguments and considerations of the Gospel are to dispose us hereunto , to be willing and desirous of being saved . And all in the conclusion prove generally too little ; for we remain stupid and sensless as if we were not at all concerned whether we obtain or fall short of this Rest. We are as the Israelites upon the borders of Canaan , a few days would have let them into the possession of the promised Land ; it was to be seen from the top of the Mountain ; but they believed not the report of Caleb and Joshua , and murmur'd ; so of Six hundred thousand Men that came out of Egypt , only those two entred into that Land. And we are upon the borders of the promis'd rest , we have a prospect of it ; we have the Gospel preach'd unto us , we have our Education in the Church of Christ , and are members of his Body , are call'd by his Name ; have eaten and drank in his presence ; but how sad and miserable will our state be , if at the last we shall meet with , I know you not , depart from me ? And yet as near as we are to Heaven , in profession and faith , in appearance and expectation , it is possible and without an extraordinary caution , it is certain , that notwithstanding the promise of God , we may come short of this Rest. Thus our Saviour represents it , Luk. 13.24 . Strive to enter in at the strait gate , for many I say unto you will seek to enter in , and shall not be able . Shall I now need any farther arguments than what the Text affords , to make us cautious left we come short of this Rest ? shall I need to press the Apostle's Exhortation any further ? Need we to be advised in this matter , in a matter of so great importance and absolute necessity ? Let us , beloved , look within our selves , and try whether our condition be so safe as to be above all hazard ; that we are arriv'd to a full satisfaction of mind concerning our title to this Rest. I would that every one that hears me at this time , and that we all were in the state of St. Paul , and were arriv'd to that setled and happy temper of soul , as to be able to say , That to me to live is Christ , and to die is gain . And , I have fought a good sight , I have kept the faith , henceforth there is laid up for me a Crown of Righteousness , which the Lord shall give me at that day . I could wish that we were out of the reach of all temptations , troubles and dangers , and that there was no need for us to fear , nor occasion to exhort us to it . But what should I wish for that which belongs not to the state in which we are ? That is a Rest which remaineth , it is the Rest of Heaven , that is God's Rest. It rather becomes me to return to the Apostle , to exhort and repeat , and exhort again : Take heed brethren , saith he , lest there be in any of you an evil heart of unbelief , in departing from the living God. Let us labour to enter into that rest . And in the Text , Let us therefore fear , lest a promise being left us of entring into his rest , any of you should come short of it . Thus far have I consider'd the Text ; and am certain that if our deceased Friend were to speak to you of this Auditory , who were so lately His : He that is now gone to his Rest , would exhort you after the Apostle's manner , to caution and fear , left having such a promise , any of you should come short of it . It was in St. Paul's phrase , his heart's desire and prayer to God , that ye might be saved . This was the Theme and Subject he continually insisted upon , and made it his restless endeavour to promote . This he taught in this Pulpit ; and this he again taught out of it , and confirmed by the regularity of his Life . Of whom I have many things to say , and might speak of him in his Secular capacity , As to his Friendship , in which he was sincere , intire and stedfast ; As to his Conversation , in which he was free , without levity ; Grave without moroseness , Instructive without imposition ; and not without such a competency of skill , even in matters relating to this present life , as did render him useful to others , and capable of advising them that wanted it . I might speak of him as to the Government of himself in his exact Temperance and Sobriety ; as to his Family , in his affectionate tenderness as a Husband and a Father , and in the care he took of the meanest of those that were about him , and the Exercises of Family-devotion . But that which I at this time shall principally respect , is the discharge of his Ministerial Office , in which he took a special delight , and made it the principal business of his Life , laying hold of all opportunities of doing good in private and in publick . In publick , how constant and diligent , useful and practical was he in Preaching ! Preaching with that plainness as might be suitable to the meanest capacity , and designed to the most useful purposes of sound Doctrine , and unblameable life ; Preaching as one that was in earnest himself , and endeavouring to persuade others so to be . What care did he , again , take to instruct the Youth ! what pains in the little School that by his industry , and the pious Contribution of well-disposed Persons was Erected in the Neighbourhood ! which I hope will not die with him , but by the same or like good and charitable hands be supported and continued . In private , how many did he lend his helping hand to , encouraging them in the way of Religion , resolving their Doubts , comforting them in their Sorrows , directing their Endeavours ! And this he did with sweetness and tenderness , giving an easie access and admittance even to the meanest , and hearing them with patience . And in the mean time , whil'st like a good Samaritan he was pouring oyl into the wounds of others , and administring such seasonable reliefs as their case did require , He himself shewed by the cheerfulness and liveliness of his spirit , that Religion was no sadning or uncomfortable state ; but that however it might appear to drooping and melancholly minds , whatever it might appear to such as looked but little into it , or had little or no experience of it ; it was indeed the most comfortable state in the world to those that were intimately acquainted with it . To this let me add the care he took of the Sick , visiting them with great application , sparing no pains to prepare such for another state ; of which his last Sickness and the occasion of his death was too deplorable an Instance , that whil'st thus exceeding solicitous about others ; he was careless of himself ; and whil'st the dying Patient receiv'd Spiritual Consolation from him , he in all probability drew what proved a mortal Infection to himself . Which brings me to his last Hours : It pleased God to give him some Premonitions and Warnings of his approaching End ; I mean not only by the dangerous disease he laboured under the former part of the year ; but also by such impressions upon his mind as seem'd to carry in them the finger of God. So that for some Months past he would be often speaking , and I may say , preaching to his Wise submission to the will of God , if he should think fit to take him out of this life to a better . For this reason , it may well be supposed that he was very desirous to see some of his Relations that lived remote from hence ; and though newly come from one Journey , immediately made another to pay them a Visit ( where he had not been for some years ) or rather , as he told them , to take his last Farewell . And accordingly he set his House and Affairs in order , made his Will ; and if I may take notice of so small a matter , among the greater , he composed his own Epitaph ; which though plain ( as he intended ) is very expressive of his Piety , and of the care he took of the People committed to his Charge . And then it was no wonder when all this was done , to find him composed at his approaching End , and to behave himself as he had lived ; shewing an excellent temper of mind , heartily resigning himself up through Jesus Christ to God , the Father of Spirits , and the Father of Mercies ; whom in that condition he entirely depended upon , and found the greatest , I may say the only supports from . With what submission did he receive the sentence of his Dissolution ! With what transport and joy did he speak of our blessed Saviour , and the happiness he hoped for , or rather doubted not to be made partaker of , by him ! With what tenderness did he bewail our differences , and that spirit of censuring , reviling and dividing , that so much prevails ; and especially when after all , such must come ( if ever they be happy ) to joyn in the Church-triumphant with those whom , too often , they refuse to converse and communicate with here , in the Church-militant ! With what comfort did he take leave of his Friends , of his Wife and Children , calling them one by one in his last interval to him , and giving each of them such advice as a dying Friend , Husband and Father , and a dying Christian , would give to those whom he affectionately loved ! And now what is the issue of all this , but that we should reflect upon it , and reflect upon our selves ? Who of you that heard the last Sermon of our deceased Friend six days ago , but if you had known it should have been the last , would have hearkned to it with another sort of attention ! you would then have entertained it as the last Words of a dying Man. It was observed , that though he always spoke with an affectionate warmth , that he then spoke beyond himself , with a concernment more than ordinary ; as if he were sensible it should be his Valedictory , and the last Sermon , and That the last opportunity he should have of Preaching to this people . It was the last indeed ; but we read of Abel , that by his Faith , he being dead , yet speaketh . Our Friend is dead , his Body lies there before us ; he has no Tongue to speak , nor Eye to observe how you receive his Doctrine ; but he yet speaketh to you in his Doctrine and Example ; and I hope , as it was said of Abel , he shall for that reason be yet spoken of , amongst you . And Oh that his Words were written , not with ink , but ( as St. Paul saith ) with the spirit of the living God , in your hearts and lives , to be known and read of all men : Or howsoever that last Sermon or other Discourses of his may have been neglected or forgot ; let us remember the Caution which the Apostle here advises all to take ; and Fear , lest a promise being left us of entring into this rest , any of us should come short of it . FINIS . ERRAT . Page 4. line 6. after storm read of Persecution . Some BOOKS Printed , and Sold by H. Walwyn at the Three Legs in the Poultrey , against Stocks-Market . THE Works of the late Learned Divine Stephen Charnock , in two Volumes , Folio . Geography rectifi'd , or a Description of the World , in all its Kingdoms , Provinces , Countries , &c. Illustrated with Maps . The 3d Edition : by Robert Morden , Quarto . Sermons on several Occasions , by John Conant , D.D. Publish'd by John Lord Bishop of Chichester , Octavo . Tillotson 's Sermons , Octavo . Horneck 's Sermons , Octavo . — Great Law of Consideration , Octavo . Gibson's Anatomy of Human Bodies . Bishop Wilkins of the Gift of Prayer . Drexelius of Eternity , Twelves . Posing of the Parts . Eutropius's Roman History , in usum Scholar●●● . Helvicus's Colloquies . English Exercises for School-boys to Translate into Latin , comprizing all the Rules of Grammar , and other necessary Observations , ascending gradually from the meanest to higher Capacities : by John Garretson , Schoolmaster . The 7th Edition , Twelves . Gradus ad Parnassum , sive Nov●s Synonymorum Epithetorum Phrasium , &c. ab uno è Societate Jesu . A brief Exposition of the Church-Catechism , with Proofs from Scripture : by John Lord Bishop of Chichester , late Rector of St. Mildred's Poultrey , and St. Mary Cole , London . Printed for H. Walwyn at the Three Legs in the Poultrey , against Stocks-Market . Notes, typically marginal, from the original text Notes for div A66424-e240 Hebr. 9.9 . 10.1 . Ch. 3.11 , &c. Ch. 3.19 . ch . 3.7 . 4.3.5 . v. 3 , 4. v. 7 , 8. v. 9. D. Ham. in cap. 3 , & 4. Revel . 14.13 . Deut. 12.10 . 2 Tim. 1.10 . Chap. 3.12 , 14. 1 Joh 5.11 . 2 Cor. 1.20 . Chap. 3.19 . Ver. 7. Luk. 8.18 . compared with Mat 13.12 , &c. Luk. 12.19 . Job 38.11 . Hebr. 11.13 . Psal. 16.11 . Rev. 7.16 , 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 20.36 . Heb. 12.22.23 1 Joh. ● . ● . Psal. 106.24 . Numb . 14.4 . Deut. 8.9 . Job 5.7 . Eccles. 8.12 . 2 Cor. 4.17 . Numb . 23 10. Luk. 16.20 . Heb. 11.36 , &c. Mat. 5.29 . 1 Cor. 9.27 . 2 Tim. 4.25 . Luk. 13.28 . Dan. 12.3 . Ephes. 1 ▪ 23. Rev. 21.27 . Mat. 22 . 3.5●● . Luk. ● . 20 . Exod. 23.20 . Deut. 6 10 , 11 , 12. Psal. 78 55 , 56. Mat. 8.18 . Heb. 2.4 . Num. 23.19 . Numb . 13.14 , 25 , 40 , 43. Num. 14.29 . Mat. 13.26 . Mat. 7.23 . Phil. 1.23 . 2 Tim. 4 7 , 8. Rom. 10. ● . Hebr. 11.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So the Margin . 2 Cor. 3.23 . 
A67164	----	A sermon preached at the parish church of Solihull in Warwickshire, December 21. 1690 On occasion of the death of Anne, the wife of the reverend and worshipful Henry Greswold; precentor of the Cathedral of Lichfield, &c. and rector of Solihull aforesaid. By John Wright Master of Arts. Wright, John, 1665 or 6-1719. 1691 Approx. 66 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67164 Wing W3701 ESTC R221256 99832590 99832590 37064 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67164) Transcribed from: (Early English Books Online ; image set 37064) Images scanned from microfilm: (Early English books, 1641-1700 ; 2105:15) A sermon preached at the parish church of Solihull in Warwickshire, December 21. 1690 On occasion of the death of Anne, the wife of the reverend and worshipful Henry Greswold; precentor of the Cathedral of Lichfield, &c. and rector of Solihull aforesaid. By John Wright Master of Arts. Wright, John, 1665 or 6-1719. [4], 24, [4] p. printed for W. Crooke at the Green-Dragon without Temple-Bar, London : MDCXCI. [1691] With two final advertisement leaves. Copy closely trimmed; with some print show-through; MS. note following imprint: "11. May.". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons, English -- 17th century. 2004-10 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON Preached at the Parish Church of Solihull in Warwickshire , DECEMBER 21. 1690. On Occasion of the Death of ANNE , The Wife of the REVEREND and WORSHIPFUL HENRY GRESWOLD ; Precentor of the Cathedral of Lichfield , &c. And RECTOR of SOLIHULL aforesaid . By JOHN WRIGHT Master of Arts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isoc . ad Demonic . LONDON , Printed for W. Crooke at the Green-Dragon without Temple-Bar . MDCXCI . TO THE Reverend and Worshipful HENRY GRESWOLD . Precentor of the Cathedral of Lichfield , &c. Honoured Sir , YOur late dear Consort when she discern'd the time of her departure to draw near , desired that what was to be preached at her Funeral , might first entertain her own retired Meditations in the Chambers of Death , while her Soul was dressing up for Eternity . But since it pleas'd the Allwise God , to take her unto happiness , before I could minister to her Piety herein , I now bring these Leafs to lay upon her Herse . I confess she deserv'd the greatest honour that can be done to her Memory , and mine is the least . But because the design relates to one who was so near a Portion of your self , I am willing to hope that you will give it some entertainment , and favourably resent my writing your Name at the Entrance . No body sure , can expect accuracy and fineness from one who is but an Underbuilder in God's House . Yet how mean soever it appears , I must acknowledge with all thankfulness , that the leisure I have for this and my other Studies , together with most of my Support , I owe to your Bounty and Favour . And besides my publickly declaring so , I can make no other return , but to beg of God Almighty , that he will please to prolong your days upon Earth , for the good of his Church , the benefit of your Country ; and the more particular comfort of your Relations and Friends : and at the end of a Life full of Years and Honour , to receive your Soul into that Heavenly Choir , whither she is already gone , with whom you will rejoyce to sit and sing Allelujahs for evermore : which is the sincere and affectionate Prayer of SIR , Your mightily obliged , and most Faithful Humble Servant . JOHN WRIGHT . HEB. IX . 27. It is appointed for Men once to dye . THE first thing which these Words suggest to our Meditations is Death , a very affrighting thing , formidable to human Nature , the mere mentioning of which , is enough to damp our Spirits , and the Caresses of all sensual Delights and Satisfactions , quash all the Glee which we can find in any wild Frolicks or riotous Jollities ; dim the lustre of all Earthly Grandeurs and Beauties ; over-cloud and darken all the Splendor and Glories of this World. And yet dye we must , it hath pleas'd God , by reason of Sin , to bring it upon all Mankind , to make it the necessary condition of our Nature in this Life , For it is appointed for Men once to dye . That we may make the best improvement of these words we can . 1. Let us meditate what it is to dye . 2. Of the assuredness of Death to us all , It is appointed for Men. 3. The time when this shall befal us , we are once , at a certain time to dye . Lastly , What may comfort us against the fear of Death . 1. What it is to dye ; how we are to understand Death . Now this , according to the Sense of all Mankind , confirm'd by the Gospel , is our removing out of this Life , our going into the next World , and our leaving these Earthly Tabernacles behind us , to return to the Dust of the Earth whence they had their Original . 1. It is our removing out of this Life . Linquenda est Tellus , * saith the Poet , & domus & placens uxor atque harum quas colis arborum te praeter invisas Cupressos nulla brevem dominum sequetur . Thou must leave thy Land , and thy Dwelling , and thy pleasing Wife ; and of all thy Trees , none shall attend thee to thy Grave , but Oak for thy Coffin . † A black Shirt was all that Celadine the Great carried to his Grave . ‖ And when Ninus went to Hell he took with him neither Gold , nor Horse , nor Silver Chariot . We are here but as Strangers and Pilgrims upon the Earth . This World is not our Home and Country , we are only to pass through it , where we have no abiding City . This should teach us to bear all the Evils of this Life with an even Mind , as remembring that we are upon our Journey , and have so fair a Country in our Prospect , where we shall be happy , past all the Storms and Tempests ; all the Doubts and Fears ; all the Sins and Temptations ; all the Pains and Cares of this troublesom Pilgrimage , shall be safely landed in Heaven , where all tears shall be wiped from our Eyes , and death and sorrow shall be no more . We should hence also be careful , that we do not carry away out of this Life , ( which we cannot always enjoy ) such Earthly Affections to it , such gaspings for it , such lookings back after it , as may make us miserable in the next , when we are parted from it . The other World does not alter the Temper and Disposition of Mind which a Man carries with him : He that is filthy will be filthy still , and he that is unrighteous will be unrighteous still . And we are not certain that we shall not take with us sensual Appetites , when we remove from sensible Objects . Old age does not cure wanton Desires in bad Men ; nor envious Passions , nor worldly Affections ; nay , these rather encrease as the Body decays . And then we may well believe , that a Man carries the Earthly Passions and Inclinations of his Mind along with him ; and it must needs be a torment in the other State , and possess the Soul with vexation and restlessness , to despair of ever enjoying that which only it has an ardent Affection after . 2. ' T is our going into the next World , our entring upon a new state of Life , where there will be neither Marrying nor Building , nor Food nor Raiment , nor Ploughing nor Sowing , nor Buying nor Selling , nor Sitting nor Walking , nor Heat nor Cold ; but a new World of Spiritual Beings . We are told glorious things of the happiness of that State , but withal , that it is like nothing which we have seen or heard , or can conceive . And no wonder , since 't is the entertainment and employment of Angels and Spirits , whereas all our notices come by Sense . While we are in this Body , we can have no Notions from any thing but what is Material , and can affect our Senses ; and can no more understand an Invisible World , and Immaterial Inhabitants , than a Man born blind can Colours ; he may believe there are such , and may hear Persons discourse learnedly about 'em , but they cannot be represented to him any way , whereby he can have an Idea of them . So that we cannot conceive how we shall be when we have parted with our Bodies , and left them behind us ; what will be our employment , or shall so much as first present it self to us ; how we can be able to discern and distinguish Spirits , or converse with 'em ; whither it is we are to go , since no Place as such can affect a Soul ; wherein the happiness of that State consists . The knowledge of which things , while all our Intelligence is to come by Sense , cannot be conveyed to us . Hence then were it wise in us to comply with all our Saviour's Directions , for the fashioning of our Minds , and to practise all those Graces and Vertues he requires of us ; as easily supposing , that such Habits and Dispositions of Mind are necessary for us to rellish the Happiness of that state . For there are many degrees and instances of Vertue required from us , which are not necessary to , nay , scarce consistent with the happy and prosperous Condition of this World , or our living in it : For we are not to love it , we are to live above it ; to stifle and suppress not only the extravagant and irregular , but even the natural Appetites of the Body , and to despise the Pleasures of it , subduing the Flesh to the Spirit ; to enjoy this World with that great indifferency , as if we enjoy'd it not ; to have our conversation in Heaven , all our joys and affections , our treasure and hearts there ; to love our Enemies , and those who hate us and despitefully use us ; to forgive Injuries ; not to retaliate Evil for Evil , but the contrary : Which things we cannot think why our Saviour should require from us , were it not that that Temper of Mind which these Vertues form in us , is necessary to prepare us for the happiness of the other Life ; and so far as we abate of them , so far shall we fall short of our Felicity in that State. As for the Miseries of it , we may well believe , that they also are more than any thing we have seen , or felt , or can conceive . They are represented by * Lakes of fire and brimstone ; and though Fire cannot hurt a Soul , yet if such Expressions be Metaphorical , what will those sufferings be that are real ! Thus to dye is to enter into the strange Regions , and new state of the other Life . 3. 'T is our leaving these earthly Tabernacles behind us , to return to dust ; our Bodies to sleep in the Earth , tho' our Souls have taken their flight from it . With reference to these was it said , * Dust thou art , and to dust shalt thou return . Yet 't is but for a time , and † though it be sown a natural Body , it shall be rais'd a Spiritual ; for * Flesh and Blood cannot inherit the Kingdom of God , neither can corruption inherit incorruption . These earthly Bodies which we live in , cannot subsist in that pure Light and glorious Region where God dwells ; and therefore to be fit to inherit Glory , they must at the last day be spiritualiz'd , free from all sublunary Passions , to rellish none of the Pleasures of Flesh and Blood ; and the more they are refin'd here from Fleshly Appetites and Earthly Inclinations , the more glorious will they rise again . 1. This again should wean our Minds from all sensual Pleasures and worldly Affections . For if we can like nothing but these things , what shall we do when we come to leave 'em , when they cannot be had ? For whatever clothing our Souls may have , yet Flesh and Blood they shall not . And altho' when our Bodies fall from us into Dust , the particular Desires and slighter Inclinations of 'em may possibly depart from us , ( as we see in long and tedious sicknesses and austerities , Men care not much for bodily Pleasures : ) Yet when the Soul is sensualiz'd ( as it is in old Sinners , tho' the Body be decay'd ) and can esteem no other ; 't is uncapable of any happiness among Spirits , or in a Body that is Spiritualiz'd and Glorified . By how much therefore our Inclinations are sunk into Flesh and Sense , by so much are we indispos'd for the happiness of the next Life , which doth not consist in 'em ; and the more Spiritual our Nature is , the more is it prepared for the Glories that shall be revealed . 2. We should not hence pride our selves too much about our Bodies , — Either as to their Descent , since our Pedigree is all alike Antient , and no one knows what sort of Persons his Ancestors may have been , however we know what we all in a short time must be . Or as to their Beauty , which if it be not overvalued , but real , soon whithereth away like Grass ; whereas Grace and Goodness gives the most pleasing Air to our very Aspect , such as no Beauty Natural or Artificial can come near . However 't is but a little while till we shall not know the difference betwixt the Dust of one Person and another . Or as to their Apparel , which besides that it often but indifferently sets off the Person ( the plainest Dress according to Peoples Quality being most becoming ) can be of no use in the other Life to cover a Man's Soul. Or that we have an Estate to provide more largely for them than others have ; or can pamper them more : Yet for all this they will fall into Dust , and the sooner ordinarily for our too much Indulging . Lastly , we should believe according to the Scriptures , that our Bodies shall spring up again more glorious at the Resurrection , and in the mean time they are said in Scripture to be asleep . The Soul must all the while be in an imperfect State without the Body , and is not compleatly happy till they meet each other again , to live in perpetual Harmony and Pleasures , to which glorified Bodies will be highly Instrumental . But if we make our Bodies the Servants of Sin , and they carry to their Graves fleshly Lusts and sensual Affections , * they will rise to shame and everlasting contempt . Thus we have heard what it is to dye . In what sense we are to understand Death , that we do not then cease to be . And methinks when we see the Body of a worthy Friend or Relation lie before us , pale and without Sense or Motion , who but few Hours since , may be , was our Support and Comfort ; we cannot conceive that this must be all of the Person , but that the Soul is alive somewhere , tho' we did not see it go , nor what Company did attend it , nor what a State or Place it pass'd into . 2. I proceed to the next thing , The assuredness of Death to us all , It is appointed for us . Of this all Mankind is a Proof by the succession of Generations . And our selves see that those who live the oldest , yet Death follows them close at the Heels , and at last gives them the fatal stroke . There have been two indeed excepted since the beginning of the World ; but no more will till the end of it , and then saith St. Paul , * We that are alive shall be changed . Sin is the Cause of this , for † Death came into the world by it , and * in Adam all dye . Had we been made Spirits at first , we had had no Principles of Mortality in us ; and it had been hard to have depriv'd us of our Natures , and to have made us mortal for one Man's Sin , without our fault . But we were made of Flesh and Blood , of the Dust of the Earth , and subject therefore by Nature to Dissolution and Corruption ; for that which is made of Dust , may sure be resolv'd into it again . And since it pleas'd God to deprive our first Parents , because of their Sin , of that Supernatural Priviledge of the Tree of Life , which was granted them alone for a Sacrament or an Assurance of Immortality , we have no wrong done us . For human Nature is , and always was , in its Frame Mortal . Adam's Body , even in Paradise , was in it self as vulnerable , as capable of a violent Death , or being prejudic'd by infectious Airs as ours are ; tho' it was more secured from them . But now since Sin is come forth into the World , and Men have corrupted their Nature by it , and are left to their own Counsels , to injure themselves and one another by violence and excess , and to the Contingencies of things , there must needs be Death , tho' we could get a Preservative against all the decays of Nature . So true is it that Sin brought Death into the world . And 't is as true , that he will now never leave coming to our Doors , till he has fetcht us one after another all away . And indeed considering this fallen and Apostate state of the World , an Immortal Life were not desireable in it , tho' our Bodies might be preserv'd by a Miracle , and Mankind did not too much encrease . For short as it is , a little while gives wise Men enough of it , but then it would be intolerable , and it has pleas'd God to provide a better Place for us . Now the assuredness that we must all dye , that the pale Messenger must shortly close our Eyes , and fill us full with Dust and Clay , should cool our desires after this World ; teach us when we have enough ; shew us that these are not the Riches of a Soul , which must shortly change this Life ; and put us upon an early Preparation for Death , lest we render our Lives uncomfortable for fear of it , and be affrighted and in Agonies , when it comes within view , and we see it approach us . 3. The time when Death will befal us . We are once , at a certain time to dye . It is appointed for men once to dye . When and where , and how each of us shall depart this World , the All-knowing God foresees , and has certainly determined . For we cannot suppose it to be unknown or unresolv'd with him , how he will proportion our Lives , and what our Death shall be . And , * if the very hairs of our Head , then assuredly all our days are numbred . Therefore with reference to the Period of Human Life we are told , Job 14. 5. That the days of man are determined , the number of his months are with thee , thou hast appointed his bounds that he cannot pass . And Job 7. 1. Is there not an appointed time to man upon Earth ? are not his days like the days of an hireling ? And if we will allow God , who governs the World , to order and dispose all Events in it , according to his Will and Counsel , and by his disappointing or giving success to things , to be the Author of all the Good or Evil which happens to Mankind ; ( as the Scripture makes him ) * If a Sparrow does not fall to the Ground without him , much less shall Man , who , as our Saviour teacheth , is of more value than many of ' em . † My times , saith David , are in thy hands . No Man can depart from this World , no more than he can be born into it without his particular Providence . No one can be guilty of his own murder , but by God's forsaking him and giving the Man up to himself ; no sickness or distemper shall prove mortal , but when God pleases it shall ; no Wrath or Malice of Men can destroy us but when God permits them , and then he is said to deliver up a Man into the Hands of his Enemy ; no Wars , Pestilence and Famine but are sent by God , and directed by him where to strike . Since then the Providence of God does peculiarly over-rule and determine all Events , and especially the end of Man's days here on Earth , and withal foreknows whatever shall come to pass ; we are then to believe , that all things shall move on in that certain Track which God foresees and has appointed , and that no one shall dye sooner , nor live longer than that Period which God in his wise Predestination has determined for us . Not but that God often prolongs the Life of the Righteous , and cuts off the wicked Doers , as the Scriptures frequently assure us . But then they assure us too , that God hath ordain'd the Righteous to be such , and to leave the Wicked to their own Devices , as the means of that their longer or shorter time , which accordingly God hath fore-determined . So that our using or neglecting those of Religion and a Holy Life , as well as other ways of Self-preservation are neither in vain for the lengthening or lessening our Race here , nor yet alter , but pursue and compass the Goal which God hath prefix'd us . Thus is that Matter resolv'd which Beverovicius the Learned Physician was so much concern'd about . But then it is a thing which some would be glad to know , viz. The number of their days , and the time we have for yet to live ; and could we tell them , they were to hold out yet fifty or sixty years , it might be glad Tydings ; and then they would let loose all the Reins to Sin. But if all that must dye betimes knew so , how would it damp and chill their Spirits , fill the rest of the World with mourning , cast a Veil over all the Comforts of Life , and put a stop to all their Industry in it ! For what would become of all Arts and Sciences , Trades and Education , if Persons knew they were to dye , by that time they had made any Improvement or Progress ? And so a great part of Mankind would lay aside the necessary business of Life , which I believe no dying Persons would much concern themselves for ; and Religion be little minded but against the time of Death . As to the Bounds which God has set to human Life in general ; Moses tells us that in his time * the days of man's age were seventy years . And in the ordinary course of Nature , our Bodies cannot hold out much more ; all beyond is labour and sorrow . When Mankind were few they liv'd longer ; but now the World is stockt with Inhabitants , should our Ancestors , who liv'd Seven or eight hunder'd years ago , and their immediate Children and Grand-children , down to our times , be alive now to enjoy their Estates , the present Generation must needs be Beggars , would not know where nor how to live ; and wickedness might come to the same pass as it did in the Old World , when there was but one righteous Family left ; the most probable Cause whereof was the length of their Lives . Whereas the shortning of them , has made Men more governable ; sets Heaven and Hell at a nearer distance , encourages good men thereby to persevere , and sooner removes those who are bad . In a word , our Lives are long enough to prepare our selves for Heaven , and if we are soon removed thither I hope it is no loss , especially to so great a part of mankind who live in pains and sorrows , want and drudgery , to whom the shortness of Life is a Comfort . For so we find Job most passionately expressing himself , Wherefore is light given to him that is in misery , and life to the bitter in Soul ? which long for death , but it cometh not , and dig for it more than for hid treasures ; which rejoyce exceedingly , and are glad when they can find the Grave , Job 3. 20 , 21 , 22. My Soul chuseth strangling and death rather than life , I loath it , I would not live alway ; let me alone for my days are vanity , Job 7. 15 , 16. Since then it has pleas'd God to bring down the ordinary term of our Life to Seventy years or thereabouts , if we could attain unto it , as few do . 1. We should hence learn some end of our Cares , and not have our Hearts and Desires constantly intent and eager after Money , and increasing our Estates to the last gasp , as if there were no Life but in them . For this exceeds the covetousness of that laborious rich man in the Gospel , who knew when he had enough , and * to take his ease . But bethink our selves what provision we have made for our Souls , against they † are turned out of these earthly habitations ; what * Treasures we have laid up in Heaven ; what good we have done in the World ; how useful we have been in our Generation ; how kind to our Neighbours ; or rather , how few naked Backs we have clothed ; how few empty Bellies we have filled ; how few languishing Bowels we have refreshed ; how few good Works we have rewarded . And yet how many Rich men may we observe in the World , who part with Money to the Poor as it were Blood out of their Veins ; repining at ordinary expences ; raging at a loss or mischance ; tenacious and narrow to those about them ? What sordid Practices and dishonourable Shifts they 'll take up with to save ? how tamely they can sit under the lash of Tongues , and content under an ill Name ? In a word , What Slaves they can be to worldly things ? not forbear God's own day , nor , as Solomon speaks , are they * suffer'd to take rest in the night . And lastly , What Glory has God had from all ? Whereas a little will serve us while we live ; and such a competent Provision for Children , as may encourage their Industry and Vertue ( tho' not maintain them in Idleness and Vice ) may be a just reason for our care ; but to make them Rich and Great is not : And yet many Persons are never contented with Earth till they are laid in it ; neither live belov'd , nor dye lamented . And this is the more to be pitied , when it befalls any of those who , for their other Endowments , might have been the delight and pride of their Country . 2. We should likewise bethink our selves , how our Lives shorten every day ; and how near we may be got to the common Period of Man's Life . It may be there are but a few years behind , and then at least we must begin to mind what we came hither for , and to do it , or else we shall soon be in everlasting Torments . And when we have past through the remaining Scenes and Stages of Life in Vertue and Honour , and have got the taste and rellish of this World out of our Minds , have no hankerings after it , and can live without it , and are approaching into the Confines of Eternity ; we should not be apt to think of the melancholy State of our Bodies , which are left to putrifie in their Graves till the Resurrection ; but of the glories and pleasures of another Life to which we are a going , which will raise our desires after it , and take off the natural Aversions to Death . We must once dye , saith the Text , after that we shall dye no more , Death hath no more dominion over us . Some we read of in the Gospel , who were rais'd from the Dead to live here anew , and such were fain to dye again . But this we must not expect , after once we are dead , have parted with these Earthly Bodies , gone into another Life , ever to return into this World again to amend . We then pass into an Immortal and Irreversible state of Rewards and Punishments . The only time then we have to work out our Salvation , is while we are in these Bodies , * For we must be judg'd according to the things done in them . Let wicked Men therefore look to it betimes , and get such Habits and Dispositions of Mind , as may make their Souls happy when they depart hence . For if Mens earthly Natures are to be spiritualiz'd and refin'd , before they can be fit to live in the presence of God in Glory ; it must be only those Graces and Vertues which come from Heaven to adorn our Souls here , as must carry us up thither . But if † with prophane Esau they will for worldly enjoyments sell their Birth-right ; i. e. their Right and Title to eternal Glory , when they come to inherit the Blessing annexed to it , they 'll find no place for Repentance , i. e. no altering God Almighty , no changing or reversing their Case , tho' they seek it carefully with tears ; for so neither could Esau make Isaac reverse his . Indeed Men may so far harden themselves in Sin , and reject all the means which God uses for their amendment , as that at last he may before Death withdraw his Spirit from them , give them up to their own Counsels , and the Government of Evil Spirits . And the hardness of the Israelties ▪ was such that God cast them out of the care of his good Providence , left them to wander , and at last to dye in the Wilderness , and * sware in his wrath that they should never enter into his rest . Of like Persons did our Saviour speak , † That the Kingdom of God should be taken from them , and given to a Nation bringing * forth the fruits thereof . We are likewise told of Apostates from the Christian Religion to Paganism ; that 't is † impossible to renew their Baptismal Grace , and receive them again to repentance ; that * there remaineth no more sacrifice for their sin , but a certain fearful looking for of Judgment and fiery Indignation : and S. John discourages Christians from † praying for those who were fallen into it , calling it a sin unto death ; and thereupon disswades us from the * Pagan Idolatry ; but otherwise God does not deny his Grace and Mercy to any one in this Life who will accept of it . Nay , if a Man believes God's Mercy in Christ to penitent Sinners , and upon such a Belief repents and lives a Holy Life ; if the Man should dye desponding his own Case , and hope for no Salvation by Jesus Christ , we have no reason to think that God will condemn him , because he upon a mistake will condemn himself , no more than he will save that wicked Person who dyes , believing all shall go well with him . But now Death puts a stop to all our Opportunities , and cuts off the hopes of wicked Men : they must then abide under the wrath and vengeance of God for ever ; and are reserved in a miserable Estate for the Judgment of the Great Day ; when there will be the final Consummation of Rewards and Punishments for evermore . This should therefore put us upon doing all the good we can , while the day of Salvation lasteth , before the dismal Night comes upon us , which for ought we know , may be within this Week , and after that no more trial , for we must dye but once . † Be ye therefore ready , saith our Saviour , for the Son of man cometh at an hour when ye think not . We may be cut off on a sudden , seiz'd with distraction or dulness , so as not to be able so much as to set our House in order . And tho' Men by a strange partiality , are apt to fancy to themselves that they shall live as long as any body uses to do ; yet we see they are often mistaken . When and where , and in what manner we shall dye God has conceal'd from us , to engage us to constant Watchfulness and an early Piety . And who then would have his Heart set upon this World , who knows not how soon his Head may be laid low , how soon he may be turn'd out of his Earthly Tenement ? it may be to morrow for ought he knows , yea * This night his Soul may be taken from him ; and then with our Life the day of Grace ends . † Wherefore , as the Holy Ghost saith , to day if ye will hear his voyce , harden not your hearts . And since our Blessed Lord will reward all the good Offices we do for him , so that a Cup of cold water given for his name sake , shall not lofei its reward . We may get to be rich in good works ; for the more we do , the more we shall be rewarded ; and God will proportion our Glories , according as we have improv'd our Talents and Opportunities to do good here , and have laid up our treasures with him . Now this shews Men , besides the hazard they run , what they lose , by not beginning the Service of God early . Nor can they rationally think , that they who begin to live well at the latter end of their time , should have an equal reward with those * who have , as the Gospel says to another purpose , born all the heat of the day , have served God all their Life : Nor that they who do but little , should be as well rewarded , as they who have done a thousand times more good : Which is also contrary to what our Lord delivers in those Parables concerning † a Nobleman travelling into a far Country , who delivered to his Servants his Goods , to each according to his several ability to improve for him , and at his return rewarded every one proportionably according to his works . But tho' some Men are contented to be least in the Kingdom of Heaven , and care not how late they prepare for it , nor how little a share they have in the Glories there , so they can have any ; and it is well if such indifferent Persons ever can . Yet there are others who do not mind it so much , and scarce ever in good earnest think of another Life , till their Souls are pasting into it ; and then , it may be , they sadly lament their Folly , in that they prefer'd the deiuding Scenes of this World , before the compleat and endless Glories of the other ; and this they are apt to call Repentance , but is too often only a Conscience distracted with a sense of its own Guilt , and the fearful expectations of the Divine Vengeance . These Men part with their Sins , as many do with their Charity ; not while they live and can keep it themselves , but when it cannot be reckoned among the Actions of their Lives . Lord , what Horrors and Agonies are they many times in ! What Vows and Promises of better Obedience ! and no doubt , sometimes sincere and hearty , as is plain in some few who have recover'd . Now in this Case there is certainly very great hazard , and therefore no less madness for any of us to leave our Salvation to it ; as the World of Christian Writers do generally , ( I suppose ) conclude , and divers of them and those of the first Magnitude , that it is at least next to desperate . And I confess Justification by Faith only , seems principally to respect our entring the Baptismal Covenant , yet sure Charity will not determine that it does so absolutely and solely , but rather find reason to hope that the All-wise God , who foreseeth all future Contingencies , and the Effects of things in their Causes , while he discerneth in a penitent sick Person a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or change of mind , such as if the Man liv'd would be productive of a good Life , will mercifully accept according to what a Man hath , and not according to what he hath not ; as he graciously does of the Faith and Repentance of those who fall into Sin after Baptism , but through an unexpected Death , do not live to pursue their good Purposes and Resolutions . And why should that be such a difference in the State of a Man's Soul , where the Principle of a new Life is arriv'd to a like degree in both ; that their deaths are alike near , but in the one not thought so ? We read of the Sick * whose sins shall be forgiven before recovery . And our own Church obligeth us to absolve the sick Person after Confession , if he humbly and heartily desire it , though his Conscience be troubled with weighty Matters . And this we do not only for those who may recover ( though if they do the Absolution is past ) but in the Case of such Malefactors who we are sure will not . And there are many Promises in the Gospel to encourage us in so doing † If any man sin , saith St. John , we have an Advocate with the Father , Jesus Christ the righteous , and he is the propitiation for our sins * So God loved the world , that he gave his only begotten Son , to the end that all that believe in him should not perish , but have everlasting Life . And all those Places of Scripture which represent † Jesus Christ to come into the world to save Sinners . And if this be meant of Penitent Sinners believing on him , who renounce every Evil way , and will effectually serve him in a good Life , if they live ; why , such are those suppos'd to be we speak of : And yet their end must needs be very tragical , since no Man can be sure ( tho' God is ) at that time , whether he is one of them . 4. We proceed to the last thing , What may comfort us against the fear of Death . Now this may be resolv'd according to those several Notions wherein Men fear it . 1. If we consider Death , as 't is a leaving these earthly Tabernacles behind us to dissolution . Men are loth to dye ; Nature shrinks at it ; Body and Soul are not willing to part ; * Skin for skin , saith Satan truly , yea all that a man hath will he give for his life . Men would naturally fain live ; † Light is sweet , saith the wise Man , and a pleasant thing it is for the Eyes to behold the Sun ; but very unpleasant to have our Life go from us ; to return unto the Earth ; to be distolv'd ; 't is against the decency which human Nature delighteth in , for us to fall into Corruption , and the deformities of Death , and the dishonours of a Grave ; and it is against the most natural and general instinct of Self-preservation . Now if we enquire into the bottom of all this ; we shall find , Men are chiefly afraid that Death puts an end to their Being , or that the next Life will not please them . But they need not fear , since our Saviour hath discovered to us , that there is another glorious World , which our Souls shall pass into ; and a state of happiness above any thing we can conceive here , which we shall enjoy , without dying any more . We are assured , that when we leave this Tabernacle of Flesh , we shall enter upon a more glorious Scene of things ; new and suprizing Wonders will present themselves to our view , upon our first passage into it , which are here concealed from us ; and * We shall have building of God , a house not made with hands , eternal in the Heavens . We should not therefore have our Thoughts always dwell amongst Tombs , and of the condition of our Bodies for a while in the Grave ; but upon that blessed Country we are design'd for , and the happy World to which we are going ; and this will make our leaving this Life easie to us , when we must change it for Heaven ; and to be of St. Paul's mind , after he had a glimpse of the heavenly glory , desirous to be dissolv'd , and to be with Christ , which is far better . And although we cannot form any Notions of the condition or happiness of the next Life ; For 't is above any thing we can think , and Flesh and Blood cannot inherit it ; yet we may be well assured , that God will provide such Pleasures as will be suitable for us in that state , and shall make us happy for ever . As for our Bodies , they will be in the mean time without Sense , and so not capable of any Enjoyments or Misery ; but God will take care of them , and * though they be sown in Corruption , he will raise them in Incorruption ; tho' they be sown in dishonour , they shall be rais'd in Glory . 2. If we consider Death , as it is our removing out of this Life ; Men are loth to leave it , would be very willing to stay , especially if their Condition be any thing comfortable in it : here they meet with what an Earthly Nature chiefly desires and delights in ; what supplies all their Needs , and pleasures all their Senses ; and are therefore well contented as they be ; do not desire to remove , or to change Worlds ; unwilling to be taken from their beloved Enjoyments , Estates , Dwellings , Business , Family , Recreations ; and to leave behind them all which their Nature takes pleasure and satisfaction in ; and therefore who can blame them , that they are afraid of Death , which takes them away from all their Comforts in this Life ? But alass , these Men should consider , that we are to be here but as Travellers or Inmates ; we are not to tarry ; it is not our abiding Place ; this is not our Inheritance , but a transitory Scene which cannot last . Our Bodies themselves do soon fall to decay , and in a while to Dust , and the * whole world will at last break out into a universal Flame . Therefore we should have a care , that we do not set our Hearts too much upon it , lest Lakes of Fire be prepared for us . And this makes Afflictions sometimes necessary : Yet if it should please God to send us none , but that we had all the happiness which could be heaped upon us here ; we have no Cause to complain , if we must change the transitory satisfactions of this World , for the more noble and lasting Pleasures of the next . And what disadvantage is it to be removed to a better Place and more happy Life ? As soon as ever the Soul has taken her flight from the Body , and has left this Life , she enters into a new and more glorious state than ever the Sun saw ; enlarges her Prospect , and views and admires the Glories and Beauties of that happy Place ; and so rejoyces in the Pleasures of it , that it were worse than death to return hither again . 'T is said of the New Jerusalem , that * there shall be no curse in it , nothing to imbitter that State , but the Throne of God , and of the Lamb shall be in it , and his Servants shall serve him . And they shall see his Face , and there shall be no Night , nor need of a Candle , neither light of the Sun , nor of the Moon to shine in it ; for the Glory of God lightens it , where they shall reign for ever and ever . And altho' we cannot tell now how these things will affect us ; to be sure no wicked Man can be happy in God's Presence , for there is such an unlikeness and contrariety in impure and polluted Souls to the infinitely holy God , that 't is impossible there should be any friendly Communication between them : he is not a God , saith the Psalmist , who hath pleasure in wickedness , neither can evil dwel with him ; and ‖ what communion , saith the Apostle , hath light with darkness ? But yet to a generous and Vertuous Mind , what can be more delightful , than to have our Understandings entertain'd with a clear sight of the first and best Being ? to admire his Wisdom , and to behold his Glory , to dwell immediately in his Presence , and continually attend upon his Throne ? to be in special favour with our Blessed Lord in the place he hath prepared for us ? to enter into the perpetual Society and Friendship of the Holy Angels , to whom we shall be made equal , and * the Spirits of just men made perfect , many of our dear Relations and intimate Acquaintance , whom probably we shall know again ; with all those brave and worthy Souls whom we have seen or heard of ; and all the Blessed Inhabitants of those most glorious Regions ? to converse with them freely , without any folly or disguise , or those Passions which spoil the Comfort , and disturb the Peace of Mankind ? Nay , when we enter into our Master's joy , we shall have cause to say , as the Queen of Sheba of the Glory of Solomon , that not the half of it was ever told us . And as Heaven is an exceeding , so 't is an eternal weight of Glory ; as in God's presence there is fulness of joy ; so at his right hand there shall be pleasures for evermore . Now since we cannot see God and live , ( for who ever could see a Spirit ? ) since these Joys are too big for our poor Capacities , too pure for Flesh and Blood , too strong for our weak Natures to bear ; this should reconcile us to Death , and welcome that blessed Hour , when we shall pass into the next Life with Comfort , have our Souls rais'd to their full strength and activity , enter the promised Land , meet our Blessed Saviour with Crowns of Glory in his hands for us , and then we shall ever be with the Lord. This is not only enough to mortifie all our Affections for this World , but necessarily requires it . For the Kingdom of God is not meat and drink , consists not in such entertainments which this World gives us ; we shall find nothing there to gratifie sensual Appetites and worldly Inclinations . We should therefore procure to our selves such Dispositions of Mind , as God thinks meet for us to be made partakers of the Inheritance of the Saints in light ; endeavour to be like God , if we would see him as he is ; and * he that hath this hope in him , saith the Apostle , purifieth himself even as he is pure ; have our Conversation in Heaven , and not upon the Earth ; set our Affections on things above , and not on things below ; use this world , with that indifferency , as if we used it not , because the fashion thereof passeth away ; and then we shall be contented and fit to leave it , as a wayfaring Traveller to return into his own Country . 3. If we consider Death , as our going into the next World , Men are apt to be afraid of it , not knowing what may become of them , how God may dispose of their Souls . Now this can no way be helpt , but by giving all diligence to make our Calling and Election sure ; by ceasing to do evil , and learning to do well ; by leading innocent and vertuous lives ; by laying up Treasures in Heaven , which may provide for us , when we are turned out of these earthly Habitations . In a word , to live so , that our Hearts may not condemn us ; and then we shall have confidence towards God. Thus when a Man who has lived well all his time , comes to die , with what Peace and comfort can he resign his Soul into the Hands of God! With what ease can he part with this Life ! How vain and empty , how like Pageantry and a Shew do these things appear as they pass from him ! How wean'd from all the Pomps and Vanities of this World ! With how little Terror can he behold Death approaching ! or rather , with what joy does he go to meet the Bridegroom of his Soul ! How willing to go to the place where our blessed Saviour is , who died for him ! No melancholy Fears , nor storms of Conscience discompose his inward Peace : He takes a Religious Farewell of his Family and Neighbours that come to see him , with a Charitable Concern for all his Fellow Christians ; and the present Calmness and Tranquility of his Mind , are the joyful Beginnings and Dawnings of that everlasting Rest he is going to . O , who would not so live that he may die the death of the Righteous , and have his latter end like his . And now my Discourse upon the Text must needs cease , this so naturally carrying my Thoughts to the consideration of another in Exemplification of it : I mean the deceased Gentlewoman , whose Funeral we here Commemorate . Ye have heard of Death in the Theory ; but she presents it to the life : and should not only affect , but warn us ; because we shall all enter into the like darksome Shades . I confess I find Funeral Panegyricks to be very ancient . For according to Anaximenes , Solon , that wise Grecian , instituted them to the Atheuians : And Plutarch tells us , that Valerius Publicola begun the same among the Romans ; which were so approved , that in the Days of Camillus they were appointed to adorn the Obsequies of Honourable Women by an Order of the Senate . And when they are for deserving Persons , bring great Glory to God , are a meet Reward to the Memory of the Deceased , and both an Admonition and Encouragement to those who survive . And here I had a large Field before me to have expatiated in for these purposes ; but must disappoint Peoples Expectations of my saying much , being more than once particularly desired by her that I would not : hereby shewing her self ( suitable to all the rest of her Life ) free from any desire of Applause or Ostentation I shall therefore only describe some of those greater Lines of her Conversation , wherein she was extreamly commendable . 1. Such as have been observed ( tho' rarely together ) in other vertuous Women , namely , An extraordinary diligence in her Family ; was discreet and thoughtful in the Government of it ; a Prudent and Faithful Wife ; a Tender Mother to her Children ; willing to provide for them , as far as was consistent with the Obligations of Piety and Charity : otherwise as for her self , she could be content , if it so pleased God , ( she has sometimes said ) to live in a Cottage , often commending the Happiness that mightattend such a retired State ; and would upon due occasions manifest a generous Contempt of worldly Things . But as one that was the * Grand-daughter , ‖ Daughter , and Wife of a Minister , was most especially regardful of her Childrens Souls , instructing them in Religion , and the Duty which God requires from 'em ; particularly cautioning them from time to time , never to take to that Unbred and Unchristian Disposition , which has been too peculiar to many Persons , if not Families of this Place , to love to hear and tell evil Stories of the Vices or Misfortunes of one another ; which if true , were fitter to be lamented ; and yet when they have not known the truth of things , would be willing to believe and speak the worst ; a Quality she had ever a just Resentment against . She was glad of any opportunity to hear the Younger read , duly minding them of their Prayers ; enjoining this in her Will to all her Children , as a Condition of her Legacies , That they shall say their Prayers upon their Knees , at the least twice every Day . She was kind to her Servants ; careful of them when they were sick ; apt to advise them . Was mightily helpful and good to her sick Neighbours , or when they were otherways amiss ; always coveted to make Peace among them ; her self shewing them a good Example of forgetting Injuries . Of an affable and gentle Carriage , obliging Persons by the much becoming modesty and handsomness of it : Very lowly and mean in her own Eyes , rather too much distrusting her own Abilities . So exactly Just , that she would sometimes rather pay twice , than lie under the suspicion of wronging any one once . As to her Charity in giving , that we may well speak to , since twice a Week all are served that come . Fair in her Dealings ; seldom , if ever , reckoning with the Parishioners , but would return 'em some of her own Rights again , ( being willing to please 'em ; ) and to many of the Poorer , the whole , often to her own loss , keeping off Trouble from them ; ready to advise and assist them in any Emergency that needed to be brought to her , or wherein she thought she could serve them . Seldom made unnecessary Visits , having Business enough in her Family , and the care of her own Soul to mind , so that she had little time to spare . And on every occasion apt to express the resignation of her Will to the Divine Pleasure ; as she especially did in her long and languishing Sickness , which was many times very painful ; being extraordinary meek and patient under it to the last minute of her life , as little troublesome certainly to those about her , as ever any one was . And as she shunn'd all Pomp and Ceremony through the whole Course of her life , so at her death , she desired to be carried to her Grave in quiet , without noise or the attendance of any but the Bearers and her own Servants ; tho' we could not procure that for her . 2. Such as have exceeded all that ever I knew of either Sexes , namely her constant Fastings and Prayers . By the former she too much weakned her nature ; and the latter was in a manner her continual employment , when she could get leisure from business . Some of the Family have suppos'd , she always kept to six stated times of Prayer every day ; but I have generally known it to be much oftner , especially against a Sacrament . And she rarely missed the Publick Prayers in her own House , or at Church , for all those Seven last Years that I have had the Honour to serve her in them : and her coming was not to gaze or muse , but to join with the whole Service . In such a frame of mind continued she on to her death ; disposing her self into an humble Posture , when she was not able to kneel , nor rise when she was down . Lastly , Having receiv'd the Absolution of the Church , which she earnestly desired , together with the Sacrament of the Lord's Supper , she departed this Life the 27th of November last past , in great Peace of Conscience , and Universal Charity to all People . I conclude all with the Words of our Saviour , highly applicable in this Case , Blessed is that Servant , whom his Lord when he cometh shall find so doing . FINIS . BOOKS Printed for W. Crooke , at the Green-Dragon without Temple-Bar . 1691. 1. THe London Practice of Physick , or the whole Practical Part of Physick , contained in the Works of Dr. Tho. 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In the Press , and will be out this Easter Term. — Cicero's Laelius , or a Discourse of Friendship . Translated into English : With a Pastoral Dialogue of Friendship and Love , by the same Hand , 8vo . Notes, typically marginal, from the original text Notes for div A67164-e300 * Horat. Carm. lib. 2. Od. 14. † Fuller's Holy War. ‖ Dr Taylor 's Holy Dying , Cap. 1. Sect. 2. 1 Pet. 2. 11. Rev. 21. 4. Rev. 22. 11. * Rev. 20. 15. & 21. 8. * Gen. 3. 19. † 1 Cor. 15. 44. * Ver. 50. * Dan. 12. 2. * 1 Cor. 15. 51. † Rom. 5. 12. * 1 Cor. 15. 22. * Mat. 10. 30. * Ver. 29. † Psal. 31. 15. * Psal. 90. 10. * Luk. 12. 19. † Luk. 16. 9. * Mat 6. 20. * Eccles. 5. 12. * 2 Cor. 5. 10. † Heb. 12. 16 , 17. * Heb. 3. 11. Psal. 95. 11. * Mat. 21. 43. † Heb. 6. 4 , 5 , 6. * Heb. 10. 26 , 27. † 1 Joh. 5. 16. * Verse 21. † Mat. 24. 44. * Luk. 12. 20. † Heb. 3. 7 , 8. Mat. 10. 42. * Mat. 20. 12. † Mat. 25. 14. Luk. 19. 12. * Jam. 5. 15. † Joh. 2. 1 , 2. * Joh. 3. 16. † 1 Tim. 1. 15. * Job 2. 4. † Eccles. 11. 7. * 2 Cor. 5. 1. * 1 Cor. 15. 42 , 43. * 2 Pet. 3. 10. * Rev. 21. 23. & 22. 3 , 4 , 5. ‖ 2 Cor. 6. 14. * Luk. 20. 36. Heb. 12. 23. Psal. 16. 11. 1 Thes. 4. 17. Rom. 14. 17. * 1 Joh. 3. 2 , 3. Isa. 1. 16. 17. 1 Joh. 3. 21. * Of Mr. John Richardson , Minister of Ratcliffe upon the Reake in Leicestershire . ‖ Of Mr. Samuel Marshal , Minister of Dodford in Northhamptonshire . Mat. 24. 46. 
A67488	----	Peace and rest for the upright being a sermon preached at the funeral of the Reverend Dr. John Bryan, sometime minister of Trinity in Coventry / by that worthy preacher of Gods Word, Mr. Nath. Wanley ... Wanley, Nathaniel, 1634-1680. 1681 Approx. 28 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A67488 Wing W707 ESTC R38419 17359446 ocm 17359446 106452 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67488) Transcribed from: (Early English Books Online ; image set 106452) Images scanned from microfilm: (Early English books, 1641-1700 ; 1107:7) Peace and rest for the upright being a sermon preached at the funeral of the Reverend Dr. John Bryan, sometime minister of Trinity in Coventry / by that worthy preacher of Gods Word, Mr. Nath. Wanley ... Wanley, Nathaniel, 1634-1680. [2], 21 p. Printed for John Smith ..., London : 1681. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bryan, John, d. 1676. Bible. -- O.T. -- Isaiah LVII, 2 -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-11 Aptara Keyed and coded from ProQuest page images 2001-12 TCP Staff (Michigan) Sampled and proofread 2001-12 TCP Staff (Michigan) Text and markup reviewed and edited 2002-01 pfs Batch review (QC) and XML conversion PEACE and REST FOR The Upright . BEING A SERMON PREACHED At the FUNERAL of the REVEREND D r. Iohn Bryan , sometime Minister of Trinity in Coventry , By that Worthy Preacher of Gods Word , Mr. NATH . WANLEY , Master of Arts , Deceased , and Successor to the said Doctor in the aforesaid Parish . LONDON , Printed for Iohn Smith , Bookseller in Coventry , 1681. Peace and Rest for the Upright . Esaiah 57. Verse 2. He shall enter into peace , they shall rest in their beds , each one walking in his uprightness . THE Life of Man is compared in Scripture unto sundry things upon different and various accounts in respect of the brevity and shortness of it . St. Iames tells us it is a vapour that appears for a little while and soon vanisheth away . And in this respect it may be said of every one of us as Virgil once did of his Marcellus , God shews him to the World only , and so recalls him . God presents us here a while upon the Theatre of the World for to act our parts , and then sends us into the retiring Room the Grave , the place appointed for all that are living . So short is Mans stay in the World , that Iob allows him none at all , Naked came I into the World , and naked shall I return , saith he . Here is coming and returning out , but not a word of tarrying here . The time of life is so inconsiderable , that Solomon the wisest of men would grant him none at all . There is a time , saith he , for every thing under the Sun , a time to be born , and a time to dye . As if he would have us to understand , that the middle time betwixt our birth and our death ( that is the time of life ) was not to be reckoned upon at all . So that you see not onely every mans life is a Vapour , but less in respect of its shortness . But the good and holy man hath his Life compared to other things upon other Considerations . Upon the account of his hardship and perpetual fighting and watching ; his frequent encounter with enemies , and his continual obligation to duty . A good mans life is called a warfare , 2 Cor. 10. 4. For the weapons of our warfare are not carnal , but mighty through God to the pulling down of strong holds . And upon the account of his toyl and trouble , weariness and continual travel ; upon the account of his absence from the Lord , and his daily tendency to Heaven , which is his proper home . So the Life of a good man is called a Pilgrimage , saith the Patriarch Iacob , Few and evil have been the dayes of the years of the life of my pilgrimage . But as the Warriour fights not without a prospect of Peace , Pax quaeritur bello , Peace is the end of War. And as the weary Pilgrim doth not Travel but in hopes of an after-rest , So God almighty for the encouragement of his Soldiers in the Fight , and his Pilgrim in the Journey , he hath set before him ( as in the glass of the Promse ) these two most suitable things for him , Peace , and Rest , for so saith the Text , He shall enter into peace , &c. Where we have , 1. A Promise or Priuiledg , they shall enter into peace , they shall rest in their beds , like Issachar the Son of Iacob here they do couch under the double burdens of Warr and Weariness , of Want and Weakness ; but peace and rest , these will ease them of all they suffer , supply all they want , recruit them with new additions of strengths , They shall enter into peace , &c. And now I have but named that word Peace , methinks I may say as Leah concerning her Son Gad , Behold a Troop cometh . For under this name are couched all those Favours and Blessings of God , which have the Sweetest Significations . All the Joyes and Beatitudes that are so numerous and full bloomed here , but ripe in Heaven . They shall enter into peace , Some read it , and so your margin , Go in peace , depart the World with Serenity and Satisfaction , with inward Quiet and Repose . But , 2. Others read it , He shall go into peace , ( that is ) shall be received into Heaven where the God of Peace is , the righteous man shall be there ; he shall enter into peace , that is to note , it is the priviledg of the Soul ( especially ) First , for this is the man , the He ; the Soul is the Jewel , the Body is but the Caskinet ; the Soul the principal , the other bnt the appurtenance : and they shall rest in their beds , that is the priviledg of the Body , ( not Soul ) it shall be laid down to repose it self in the Grave which Jesus Christ hath perfumed as in a bed , till such time the Morning of the Resurrection begin to dawn , and the Trump of the Arch-Angel to sound , then it shall rise from thence and enter into the Souls Peace . 2. Here is a description of the Persons to whom these priviledges appertain ; We need not say as the Eunuch of Queen Candace , when he read a passage out of this Prophet , Of whom spake the Prophet this , of himself , or some other man ? For the Prophet hath told us , Each one walking in his uprightness . Whosoever he is that doth deal justly with Man , and walks equally , that is , Conscientiously , with God , he shall have this priviledg of Rest and Peace , He shall enter into peace , and rest in his bed . 3. When this Priviledg and Promise shall be imparted to them ; When shall they be instated and put into the actual possession , and injoyment of this priviledge . It is true , that this is not expressed in the Text , but strongly implyed , and is fairly to be taken notice of as the words of the Text have relation to the words going before , The righteous perishing , ( that is , dying ) and merciful men taken away , that is by death out of the World. Then it is told what Death takes them from , They are taken from the Evil to come . And here followes in the Text what death brings them to , They shall enter into peace . So the intent is this , That as death comes to a good man with a Dart in one hand to kill him , and a Spade in the other to bury him ; So he brings him Flowers that shall be able to keep him sweet , Peace for his Soul , and Rest for his Body ; and this is the time he shall be put in injoyment of it . From all the Point is this , That when a Righteous man dyes , he enters upon the estate of Peace and Rest. I will only give you two Scriptures for this , which two Scriptures may be instead of a Thousand , Psalm 37. Verse 37. Mark the perfect man , and behold the upright ; for the end of that man is peace . His end is as his death is , at that time he hath peace . It may be not at the beginning , not in the middle of his life , but at the end . It 's possible that his morning may be cloudy and over-cast ; his Sun may suffer an Eclipse at Noon-day , a darkness may come upon his Meridian glory ; but his Night , his End , this shall be Clear and Fair , Still and Quiet , Pleasant and Delightful , that 's the first place . The other is in Revelat. 14. 13. And I heard a voyce from Heaven , saying unto me , Write , Blessed are the dead which dye in the Lord , from henceforth , yea saith the Spirit , that they may rest from their labours , and their works do follow them . They have at death both Peace and Rest. And now this Point will require these things to be spoken to . 1. Who or what the Righteous is . 2. What Peace they shall have and be priviledged with at the time of their death . First , Who is the Righteous man ? The Text saith , he that walks in uprightness . Alas , where is he to be found ? A man must have very good Eyes to find him out . Especially if we consider what is said Psal. 53. 1 , 2. There is none that doth good . God looked down from Heaven upon the Children of men , and saw none righteous , no not one . Then farewell Priviledge , for where is the Person ? To answer this . There is indeed none that are strictly legally Righteous , but there is in a larger Evangelical sence . None that are righteous in themselves , but in another . We have the Righteousness of Justification from Christ , and of Sanctification from Christ ; And they are the men that shall enter into peace and rest . Those men , I say , that are men of Sincerity , though not in Perfection . Those men that are righteous in the aim and desire of their hearts ; And in comparison of others , Righteous by Gods acceptation , and by imputation of the Righteousness of Christ ; These are the Persons that shall partake of this priviledg , He shall enter into Peace , they shall rest in their beds , &c. But then , 2. What Peace and Rest shall these men be priviledged with at the time of their death ? There are Singular Properties of this Peace . For , 1. It 's a Peace that is unconceiveable . Man's Eye hath bored the Sphears , and hath penetrated into the very depth of the Ocean ; it hath searched into the very Bowels of the Earth , and into the wild Bellies of the Clouds above ; it hath travelled through all the expanded Firmament in all places of the World , and hath rifled the Cabinet of Nature below , but it could never grasp the nature of this true Peace and Rest here spoken of : for as to this , Eye hath not seen , nor Ear heard , nor hath it entred into the Heart of Man to conceive the Peace of God. The Apostle tells us , it passeth knowledg . The Beatitudes of Heaven are only known to us as Solomon's Wisdome was to the Queen of Sheba , of which she said , Behold , I have not heard the tenth part . The glorious Inhabitants of Heaven , the Angels and Souls of Just Men made perfect , these indeed understand more the nature of it than we , because they live in it : Yet so , as the Apostle discoursing of Gods Counsel was forced to cry out , Rom. 11. 33. Oh the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his Iudgments , and his wayes past finding out ! So do these bright Spirits ravish and loose themselves in the depth of Contemplation ; The Provision he hath made for them in Heaven , doth excell even their own admiration . 2. It is a most Perfect and a most Compleat Peace ; Great peace have they that love thy Law , and nothing shall offend them , saith David . And saith the Prophet Esay , Thou wilt keep him in perfect peace , whose Mind is stayed on thee , because he trusteth in thee . Both these are in this Life , that which the Psalmist and Prophet spake of . Oh that great Peace , and perfect Peace ! And if the gleanings of Abiezer be such , what will be the Vintage of Ephraim ? If this is the Righteous man's Priviledge here upon Earth , much more in Heaven ; For it must needs be a perfect Peace there , seeing no enemy shall appear in the face of them , all shall be conquered and subdued , overcome , escaped from , for there , there will be a Peace from Sin. Whilst we are alive , the best of men are pulled and pained by Sin ; they are under the continual Solicitations of the corruption of their own Nature . There is a body of death , that by the noysome stench of it we are miserably molested and disquieted , and to that height , that each of them is ready to cry out , Oh wretched man that I am , who shall deliver me from the body of this death ? While they are here , there is a Law in the members rebells against the Law of the mind . What willingness soever there is in the spirit , they find the flesh is weak . A treacherous Party dwells in their very bowels , and is continually undermining those Fortifications they vour to raise , and set open and to widen the Portals , and to let in our worst enemies ; These Sons of Zerviah are too hard for us : but when once a holy man cometh to dye , no more shall Corruption sollicit , no more have they depraved Natures to struggle with ; No weights of Sin to weigh us down , no more shall they complain of the hardness of their hearts , their indisposition to holy duties , of the weakness of the flesh , the power of Corruption ; No more complaining of the usurping power of sin upon the Soul. Then , 3. It is a peace and rest from the Temptations of Sathan . Here it is that we are in Arena , We wrestle not only with flesh and blood , but with Principalities and Powers , and spiritual wickednesses in high places . Here it is that Satan doth desire to have us that he may sift us as Wheat , as it was said of the Apostle Peter . It is not David alone that Satan stands up to provoke to that that is evil , but his fiery darts fly fast and thick , his messengers are not only sent to buffet Paul , but all the rest of Gods People ; but being once in this rest , they are out of the reach of the roaring Lion. And they may say of Heaven as Lamech of his Son Noah , Gen. 5. 29. This same shall comfort us concerning our work and toyl of our hands , because of the ground which the Lord hath Cursed . So this Peace shall save us and keep us in freedom from the Temptations of Satan . 4. Death giveth them peace and rest from the violence of men . Read that of Heb. 11. 36 , 37. And others had trial of cruel mockings and scourgings , yea moreover of bonds and imprisonment ; they were stoned , they were sawn asunder , and what not . Here you find the footsteps of the world's usage of the Saints . But as when Ionah was asleep and at rest in the bottom of the Ship , the blustring storms and death-threatning Tempests were as nothing to him . So it is with these , Iob 3. 17. That holy man speaking of the Grave , There the wicked ( saith he ) cease from troubling , and there the weary be at rest . In this Life it is as Solomon observeth , Eccles. 4. 1 , 2. So I returned and considered all the oppressions under the Sun , and behold the tears of such as were oppressed , and they had no Comforter , and on the side of their oppressors there was power , and they had no Comforter ; Wherefore I praised the dead which are already dead , more than the living which are yet alive . As much as to say , These have escaped , these are sensible of no such matter , but are Quiet ; they are at Peace and Rest. 5. At peace and rest from inward Troubles , which a man is liable unto upon sundry occasions in this Life ; such as the death and departure of ones best Friends , chiefest Relations . Here you see a great King in the bitterness of his grief crying out , O Absolon , my Son , my Son , would God I had dyed for thee , O Absolon my Son , my Son. In Ramah you hear a lamentation and voyce of weeping , Rachel weeping for her Children and would not be comforted , because they are not . Here you have Mary bewailing Lazarus her Brother ; And the Sons of Iacob mourning over their Father . But in Heaven there is Peace and Rest ; once there , we shall lose them no more : For then , saith the Apostle , we shall ever be with the Lord. Earth only and Hell is the Territory of death ; but Heaven is the Land of the Living , and there we shall find them again . And this is something of the nature of that Peace which Righteous men shall by death be instated in , and made Possessors of . I hasten to the improvement of this Point , wherein I shall be short . Use. If Peace and Rest is to be our Priviledg hereafter , Then , 1. It should be our desire here ; So the Apostle commandeth , Follow peace with all men . Such Salamanders as delight to live in the fire of Contention , these of all other men are most unfit for Heaven , for that is a Place of Peace . 2. Let the Priviiedges of good men allure us to a resemblance of their Persons , and their Graces . All men like Balaam are ready to cry out , Let me dye the death of the Righteous , and let my latter end be like his . Would fain dye like them , with the same Hope , Peace , Serenity , and Quiet of Conscience . Let my latter end be like his , as Balaam said . But such as will dye as they , must also live as they . 3. If death is the time of Peace and Rest with Righteous men , then it is to be understood that the time of Life is to be a time of Labour and Warfare . If so be Death is our Night to repose in , then sure Life should be our Day to work in . The best of men have business enough to do before them ; head-strong Passions to quell , Corruptions to mortifie , grace to grow , a race to run , a battle to fight , therefore let us up and be doing , and set about that that is our work ; and that the rather , because , 1. They rest best that have laboured most . When a man hath ordered his business , and disposed of his affairs as he intended , then he hath charmed and subdued his Care , and hath no disquieting thoughts to disturb his repose . The sleep of a labouring man is sweet , saith Solomon : So he that busied himself in the Work and Service of God while he was alive , goes to his rest with the greatest calmness and serenity of Soul that may be . 2. We know not how soon we may be called off the Stage . For Man knowes not his time , Eccles. 9. 12. I am old , saith Isaac , and know not the day of my death . And as he said when he was old , so may every one say that is youngest , Though I am younger , or middle-aged , yet I know not the day of my death . The reason is , because it is Gods peculiar reservation ; My times , saith David , are in thy hand . Then , 3. Our Natures are brittle , exceeding brittle , the Word of God tells us we are shadows , vapours and flowers , that wither of a sudden . Then considering the variety of accidents we are subject to , Ioseph had his Tomb in his Garden , to mind him , that Death might possibly meet him in that place of Pleasure . A Tile from the house , a Worm , a Hair , a little Spittle hath been as fatal to some persons , as if so be a Mountain had fallen on their heads . Therefore considering these things , it is but reason we set our selves to work , to labour in the time of health , in the time of life . 4. If Rest and Peace be the Priviledg of a Righteous man at his death , It shews us , That the death of Righteous men they are not to be lamented by us upon their own account . They may seem to call to us from Heaven , as Christ Jesus once did to the Women of Iudea upon the Cross , Ye Daughters of Ierusalem , weep not for me , but weep for your selves . They are not to be lamented upon their own accounts . They are gone to Salem , the City of Peace , and why should we mourn for them as they without hope : Death is no Enemy of theirs , but as Noah's Dove returned with an Olive branch , the Emblem of Peace , so Death brings a good man ( not an Olive branch ) but the reality it self , which is far more desireable . As the Ark carried the whole Church of God to the Mountain Ararat , ( the name of which signifieth , Take away fear ) so Death shall waft us to Heaven , there where no fear is . It is true , in respect of our selves we ought to follow them with tears , and to have our hearts deeply affected with their removal from us ; and God himself doth blame the stupidity of our hearts , and insensibleness of this People , and such men that can part with such Jewels as these with indifferency , without Concern , in the Verse before the Text , The righteous man perisheth , and no man layeth it to heart . This is the great fault . As if he had said , For as to us they are dear losses . For , 1. We loose the benefit of their Example for our Guide . When a good man is gone , one of the Lights of Israel is Quenched . As David's Soldiers reckoned of him , Thou shalt go no more with us to Battel , lest thou quench the Light of Israel . Of these the Apostle saith , Amongst whom you shine as lights in the midst of a crooked and perverse generation . 2. We loose the benefit of their good Works for our Comfort . A good man is a useful man where he liveth . The Poor have the benefit of his Alms , and all that converse with him have the benefit of his Counsel . For he of all others will not suffer Sin to rest upon the Soul of his Brother ( if he know it ) : so that we loose the benefit of their good works for our Comfort . 3. And we loose the benefit of their presence too for our Safety , which is not a thing inconsiderable neither . When Elijab was ascended into Heaven in a Chariot of fire , the Prophet below cryed , My Father the Chariots of Israel and the horsemen thereof ; As much as to say , His Presence was as great a Security as an Army of Chariots and Horsemen . These are they that stand in the breach when the Judgments of God like a mighty Torrent are ready to rush upon us . These are they that like so many Aarons hasten with their Incense , when any Plague is begun with a People ; And that stand betwixt the living and the dead . I have read of Philo Iudeus , and St. Ambrose , that coming to any Place and Town , if they heard of the death of any able Minister or godly Person , they would burst out into tears , as considering that place to have lost a considerable part of its defence . You know Sodom could not burn as long as Lot was in it ; nor Hippo be taken as long as St. Austin was in it : But still they were a defence to the place where they were . In all these respects we have a considerable Loss in the death of this great and good man , whose Funeral we now Celebrate ; Of whom I will say this in short : He was a Person of such Real Worth , as is as hard almost to express as imitate . Most of you knew him well , but perhaps few of you better than my self . And in Reverence to his Memory , To provoke my self and you to an imitation of his Exemplary Vertue and Grace , I shall give you this short account of it . He was a man of uncessant Labours , and indefatigable pains ; as God had lent him a strong and able body for many years , So he spared it not at all , but made it serve him in that insatiable thirst and desire he had after Humane and Divine Knowledg . And this Diligence of his was Crowned with an answerable Blessing from above , being arrived in point of Ability as another Saul higher than his Brethren by the head and shoulders ; Especially in Political and Polemical Divinity . He was like Nehemiah upon the Wall , a Sword to defend , as well as a Trowel to build up . So to this Eminency of Parts he adjoyned an equal Humility , which set a lustre upon the former ; upon all occasions he would own what the Hand of Providence had raised him up unto . This Humility made him even as a weaned Child ; a high valuer and applauder of the least good that was in others , when he would own little that was worthy commendation in himself . This Humility made him mindless of the place where he sate , and made him willingly condescend to the meanest , when they stood in need of his help . And his Charity was such , he denyed that help to none that sought it ; a liberal hand he had , and yet a more liberal heart . The Tenth part of his Estate for many years he gave to the Poor ; and had himself had more , they had not wanted their share . He was the Censurer , the Condemner of no man. If he saw a naked place , there was no man more ready with the Skirt of his Garment to cast upon it . He was a Censurer of no man for doing what he could not do ; but wherein he differed in Circumstantials ; in this his difference , it was his manner and custome still to bewail his own want of light . He was very circumspect and careful in the course of his life to manage it like a true Christian . Therefore he was constant in Christian Duties ; For which he usually had his stated times , and then he would admit ( by his good will ) of no interruption . His discourse was a kind of continual Preaching ; neither was he less careful of his Thoughts than Words . His manner was every day to run over a Catechisme in Greek , Mr. Herbert's Poems , or some other of the Liberal Sciences : And the reason I remember why he did this , was to keep his Thoughts from roving and stragling to worse matters . His Patience was remarkable during the time of his Affliction , no repining , no murmuring words under his bodily pain , or the restraint he was under . He observed a particular hand of God in his Distemper , which ( as he said ) mocked the Skill of the Physitian , and he chearfully submitted to it , desiring Patience might have its perfect work . He was of a grateful spirit for the least office of Love or Kindness shewed to him , whether in Health or Sickness ; So that few that came to visit him , parted from him without a thankful acknowledgment of his Love to them , and Prayers that God would reward them with Blessings upon their Bodies and Souls ; and not only so , but the greatest and worst of his Enemies had a share in his Prayers . As he was thus Eminent for Grace , so as the Crown of all he wanted not his share of Peace . His Conscience was Quiet , and his Evidences for a better Life undisturbed . He had that Hope which was as an Anchor of the Soul , Sure and steadfast , and enters within the vail . And he doubted not but as he was in a state of Grace , so he was within a step of Glory . And that when Death had done his work , he should yet for all that live for ever . He said of Death , That as to him the Sting of it was taken away . And truly as it seems so were the Terrors of it too . For Death came to him not as an armed man , with Convulsions , and bitter pangs , as upon many ; but he parted from this World without a Sigh or Groan , And as one that was falling into a long but sweet sleep . This was the Comfortable End of this Reverend Person ; According to that of the Psalmist , Mark the perfect man , and behold the upright ; for the end of that man is Peace . Peace in death , yea and Peace after death too , for so saith my Text , He shall enter into Peace , they shall rest in their beds , each one walking in his Uprightness . FINIS . 
A67564	----	The Christians victory over death a sermon at the funeral of the Most Honourable George Duke of Albemarle, &c. : in the Collegiate Church of S. Peter, Westminster, on the XXXth of April M.DC.LXX / by Seth, Lord Bishop of Sarum. Ward, Seth, 1617-1689. 1670 Approx. 64 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A67564 Wing W818 ESTC R12260 13799260 ocm 13799260 101920 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67564) Transcribed from: (Early English Books Online ; image set 101920) Images scanned from microfilm: (Early English books, 1641-1700 ; 854:16) The Christians victory over death a sermon at the funeral of the Most Honourable George Duke of Albemarle, &c. : in the Collegiate Church of S. Peter, Westminster, on the XXXth of April M.DC.LXX / by Seth, Lord Bishop of Sarum. Ward, Seth, 1617-1689. [2], 36 p. : port. Printed for James Collins ..., London : 1670. "Preached and published by His Majesties special command." Imperfect: Portrait of George Monck, Duke of Albermarle, lacking. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Albemarle, George Monck, -- Duke of, 1608-1670 -- Sermons. Church of England -- Sermons. Bible. -- N.T. -- Corinthians, 1st, XV, 57 -- Sermons. Death -- Religious aspects -- Christianity -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-12 Aptara Keyed and coded from ProQuest page images 2002-01 TCP Staff (Michigan) Sampled and proofread 2002-01 TCP Staff (Michigan) Text and markup reviewed and edited 2002-02 pfs Batch review (QC) and XML conversion The Christians Uictory over Death . A SERMON AT THE Funeral of the Most Honourable GEORGE Duke of ALBEMARLE , &c. In the Collegiate Church of S. Peter WESTMINSTER , On the XXX th of April , M.DC.LXX . BY SETH Lord Bishop of SARUM Preached and Published by his Majesties special Command . LONDON , Printed for Iames Collinsat the Kings-headin Westminster-hall , M.DC.LXX . The Christians Uictory over Death . I. COR.XV.57 . But thanks be to God , who giveth us the Victory , through our Lord Iesus Christ. WHosoever he was who first said of Wisdom ( or Philosophy ) that it is Contemplatio Mortis , hath recommended a considerable document to the World. Not that the continual Poring and meditating upon Death ( precisely and nakedly considered ) is a matter so much becoming a Philosopher . But because the true Theory of the consequents of Death , is not only the most excellent , but also the most concerning part of humane Knowledge . It is that Theory , which influences the Actions of all living men ; which steers their courses , and gives rules and measures to them in all their concernments . As , for instance . The true determination of the Question betwixt the Christian Theory and others ( especially that of Epicurus ) concerning the state after Death ( the Mortality or Immortality of the Soul , the Account and Iudgment after Death , the Resurrection of the Body , and the Rewards of Eternity : ) will decide the Questions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Good or Evil , Prudent or Imprudent , Brave or Contemptible in the Lives or Actions of Men. If Death have Dominion over the Whole man , and if it be an Extinction of the Soul as well as a Corruption and Dissolution of the Body ; If there be no Rewards or Punishments to follow , and could we be sure of all this ; Then to deny our present Affections and appetites , or to put our selves upon hazardous and difficult designs , upon the Contemplation of something to betide us after death , is very Imprudent , Foolish , and Ignoble . If on the other side , the end of this mortal life be the beginning of another state , a state of happiness or misery , to be dispensed according to the Christian Theory ; Then to prefer things light and Temporal , before those which are weighty and eternal , is Beastly , sottish , and Contemptible . It is the business of our most Learned Apostle , here in this Chapter , under the Comprehensive Title of the Question concerning the Resurrection , to compare and to examine the Christian and Epicurean Theories , in reference to the State of the vitâ functi . The Corinthian ( Epicurean ) Philosophy had begun like a Cancer , to eat out the Doctrine of the Resurrection , and here he labours earnestly to retrive it . He proves the truth of the Christian Doctrine , and ( because veritas est una ) in so doing he shews the falshood of the Epicurean Hypothesis . From the Resurrection of Christ he infers the truth of the General Doctrine of the Resurrection ; and for the truth of Christs Resurrection , he appeals to more than 500 Witnesses . He shews the many Absurdities of Epicurizing under a Profession of Christianity ; and answers that fond Objection about the manner of the Resurrection , and the body that shall arise . He weighs the Physical and Theorical opinions , and the practical Corollaries of them . The Natural Philosophy of one Opinion is , That We shall die to morrow ( toti moriemur . ) Of the other , That we must all live for ever . Of these Opinions , One tends to corrupt good manners ; the other to rectifie and ennoble them : One inclines and leads men to the Work of the Beast in Man ; the other , to the Work of the Lord. The Logick of One is this , Let us eat and drink , for to morrow we shall die ; The Inference of the other is this , Let us be stedfast , unmoveable , always abounding in the work of the Lord , forasmuch as we know , that our Labour is not in vain in the Lord. The Epicurean Imposture , by the assistance of a violent Lust , an ungovernable rage , Actuated and Heightned by provocation , or inflamed by the spirit of Wine ; may furnish out a Hector to a Duel ; and prompt him on to die as a fool dieth . But the foundation of Great and Heroical Performances , the just and rational , the Considerate and Sedate , the constant , perpetual , and uniform contempt of Death in all the shapes thereof , is only derived from the Christian Principle . This inspires passive valour into the hearts of men , and furnishes invincible Martyrs for the Stake ; This excites Active Courage , and Equippes and furnishes Heroical Souldiers and Generals for the Field . To this the World is indebted for the Glorious Example of this day ; and to this we are indebted for this Triumphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Text ; O Death ! Where is thy sting ? O Grave ! Where is thy Victory ? The sting of Death is sin , the strength of sin is the Law : But thanks be to God , that giveth us the Victory , through Iesus Christ our Lord. The words of my Text resolve into two General parts . 1. A Proposition or Christian Principle , God through Christ giveth us the victory over death . 2. An inference to Christian practice . 1. In reference to God , Thanks be to God. 2. In reference to our selves , Let us be stedfast , unmoveable . As for the Inference , I shall only be permitted to Conclude with it , and am forced to be very contracted in my Observations . The Proposition may be considered two ways . 1. Objectivè and in Thesi , and so it lays down the general Case of Believers , as it stands ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the truth of nature , and so it gives us this universal Theorem or Observation , viz. Every true Christian is through our Lord Christ victorious over Death . Or , God through Christ gives to every Christian the victory over Death . 2. Subjectivè and in Hypothesi , as it bears a part in St. Pauls Triumphant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then it affords us this more restrained and particular Observation , viz. Through Christ it is given to some Believers , even here in this Life , to attain to a setled contempt of Death , enabling them to triumph over it . Of these two Observations very briefly . I. Christ has procured to every true Christian or Believer the Victory over Death . Now the Assertion of the truth of this Proposition , the Explication and particular tractation of the Causes , and the Deduction , and enforcement of the Consequences of it in reference to God and Man , is so Apparently the entire Argument of the Gospel , that it is needless , among Christians , to insist on the proof of the Observation : Briefly ; the Gospel hath delivered to us both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it . First , For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If either ( according to the Doctrine of Epicurus ) we suppose Death to dissolve the Soul , as well as to corrupt the Body of a man ; Or if the Soul of a man shall survive , and Death shall immediately enter it into a state of infelicity to be filled up , and eternized by a miserable Resurrection under the stinging of a worm that dies not , and the tormenting rage of a Fire that never shall be quenched . In either of these Cases ( in the Figurative Language of the Scripture , which speaks of Death as of a Person ) it may be properly asfirmed , That Death is too hard for such a man , that it gets the victory , and holds the Dominion over him . But if on the other side , the state of a man be advanced and bettered by his Dissolution ; So that upon good Consideration , it be desirable to him to be Dissolved . If when Death shall have done its utmost , the Essential part of man , The Man that is in Man , shall be surviving , surviving in joy unspeakable ; to be compleated in a Glorious Resurrection , to be continued and increased to all Eternity . Then he who doth not perish by the hand of Death , nor is thrown by it into a state of infelicity , but passes through death into endless Life ; this man is properly victorious over Death . Now this is the Effect and Summary of the Gospel , to this every part of it , one way or other , doth relate , it every where assures us , that this is the condition of every true believer , Whosoever believeth in him shall not perish , i. e. shall not cease to be , ( much less do worse ) but have everlasting Life ; viz. he hath the victory over Death . Secondly , Again for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The whole series of this affair is per omnia Causarum genera , from the first occasion of the difference , to the last performance of the Victory , abundantly delivered in the Gospel . This tells us , that by the Law sin entered into , the World , and death by sin , ( i. e. death temporal and death eternal . ) So that the sting of death is sin ( or the Consequent of sin ) and the strength of sin is the Law. It tells us , that death reigned over all ; in as much as all men had sinned . That by the Law no flesh could be justified , though it was ( in its nature ) holy , just , and good ; Yet it was become the ministry of condemnation . That to take away the strength of sin ( which is the Law ) God sent his Son made under the Law , to redeem them that were under the Law ; that to disarm death by taking away the sting thereof , a He who knew no sin was made sin ; b That sin might not reign in us , and death might no more have the Dominion over us ; That we might not c be under the Law , but under Grace , d He humbled himself to Death , even the Death of the Cross. e There , He , ( his own self ) bare our sins in his own body ; f There he abolished in his flesh the Law of Commandments , slaying the enmity thereof ; g There , He blotted out the h hand-writing , and took it out of the way , nailing it to his Cross. i There he died , that by his death he might destroy him , that had the power of death , even the Devil . k There he spoyled Principalities and Powers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● ostentavit eos , triumphing over them in it . Thus Christ , the Captain of our Salvation , obtained the Victory over death and hell , obtained it for himself , and for all his faithful Souldiers and followers ; Thus all of them have certitudinem objecti , Every true believer is victorious over death in truth , and in rei veritate . But every one hath not in this life certitudinem subjecti ; This is not a general Interest , to which men are entitled by Christianity , but a special Grace and priviledge , dispensed according to the peculiar prerogative of Gods Will and Pleasure . Though Christianity , and a just power of Contemning Death may be reciprocal , yet Christianity and the actual exercise of the contempt of Death , do not by necessity evince one another . There are Children of light which walk in darkness , working out their Salvation with perpetual fears and tremblings . There are ( on the other side ) some , that having no Charity , are yet so far transported as to give their Bodys to be burned . There is a way that seemeth right unto a man , but the end thereof are the paths of death . So that the second Observation is limited , and particular : viz II. Through Christ it is given to some Believers to attain in this life , to a settled contempt of death , and enabling them to triumph over it : This was the Case of St. Paul in the Text , and the Case of many others , He giveth us the victory , saith St. Paul. To clear this Observation , I ought to shew how Christians come to obtain this priviledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( by and through Christ. ) To perform this fully , it would be requisite to lay before you the Doctrines of the Merits of Christ , and of the Grace of God , and of the Application of them by Believers . But being restrained by the occasion , I shall only endeavour to shew , that Christ ( and He indeed alone ) hath given his followers such a System of principles , as is apt and able to bring them to a Rational contempt of Death . Now this he hath done , 1. By the Theory which he hath left the World concerning the State of the Vitâ functi ( or Deceased . ) 2. By the assurance which he hath given the World of the truth of that Theory . No other Theory ( supposing it to be true ) is in its nature able and apt to bring men to this heroic state . No other dissenting Theory is or can be true . Annihilation and misery Nature abhors , and the only ground of a rational Contempt of death , is a just expectation to advance and better a mans estate by dying . This expectation arises only from a good Conscience ; To reduce a man to a good habit of Conscience , nothing is powerful enough beside the powers of the World to come , a right understanding , and a deep Consideration of the Pe●sonal Rewards and Punishments of the World to come . Now the true Theory concerning Personal Rewards and ●unishments , was first of all clearly delivered to the World by our Lord Iesus Christ : For , 1. He it is that hath cleared the personal capacity of the rewards of the World to come . 2. He it is who hath delivered plainly and clearly the Administration of the Rewards themselves . 3. Christ has cleared the Capacity of personal rewards ; and this he hath done by his Doct●ine concerning 1. The Immortality of the Soul , and 2. Of the Resurrection of the body . First , For the Immortality of the Soul. Although the simple Apprehension of spiritual Beings ; The judging things contrary to the representation of sense ( as in the distance and magnitude of the Sun , Moon , and Stars ; ) The forming universal Pr●positions ; The Reasoning and Reflecting power of men ; The strugling betwixt the Sensual and Intellectual part of man. The Lashes of Conscience , in Wicked men , always forecasting g●ievous things . Although , these and many other indications of Nature do evince , that there is in living men something incorporeal and immortal . And although beside and above these Indica●ions , there are many passage in the Law and the ●rophets , from whence the immortality of the S●ul may be Concluded , ( in Consequence whereof , both before and during the t●me of Christ , All the Sects of the Iews , except the Sadduces ; And ( I think ) All the Philosophers , except Epicurus , did declare for the Doctrine of an Immortality . ) Yet it is truly said of Christ , that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that he cleared or brought to light the Doctrine of Immortality . The Opinions which ruled the World before him ( both of the Philosophers and of the Rabbins ) were not only false but pernicious ; They still made Death the King of Terrors , and were so far from Establishing● that they overthrew the Capacity of Personal Rewards and Punishments after Death . These are the Consequences of all those Hypotheses which either destroy the substance of the Soul with Epicurus ; Or the individual permanency of the Soul with the Platonists , the Peripateticks and the Stoicks . Or which assert the Metempsychosis of Souls , passing from Men to Beasts , or Men , with the Pythagoreans and many of the Iews . And these were the Imaginations which had possessed the World before the Ministry of Christ. If the Soul were a Crasis or Harmony , a Modus or Motion of the Body , it would then be dissolved in Death , it would cease to be or sleep in the lifeless . Atoms whereof the Body was composed . But He hath taught us , that men may Kill the Body , and not be able to hurt the Soul ; from whence it follows , that the Soul is a distinct and permanent subsistence . If the Immortal part in man were a Delibation of the God-head ; or Intellectus agens , or the Soul of the World , and upon Death were back again refunded into them ; the Individual nature would be destroyed ; But He hath taught us , that this is still preserved , that the Souls of Abraham , Isaac , and Iacob , are distinctly preserved in the hand of God. If Souls did transmigrate from men to beasts , or from one man to another , who could be rewarded ? Pythagoras , or Euphorbus ? he hath instructed us , that the Soul doth not shift and flit from one body into another , but in their departure , when they go hence , they pass into Everlasting Habitations . Lastly , He hath informed the World , that not only the souls of the Righteous , but of the Wicked also , are Immortal . That as the soul of Lazarus , so also the soul of Dives , was permanent and existent after Death . Thus Christ hath cleared the Doctrine of Immortality , and ( in respect of the soul ) the capacity of personal Rewards . 2. Moreover , to fill up and c●mpleat the capacity of the whole person , and so render it intire , He hath delivered to the World the Doctrine of the Resurrection of the Body ; namely , that the time is coming when Death shall be finally swallowed up in Victory . That He himself shall then descend from Heaven with a shout ; with the voice of the Arch-Angel , with the Trump of God , and the Dead shall rise . That the dead in Christ shall rise first . That what is sown in Corruption , shall be raised in Incorruption . That all men shall rise with their own bodys , both Just and Unjust ; that the hour is coming● that all that are in the Grave shall hear his voice and come forth . That the Sea shall give up the Dead which are in it ; And Death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall deliver up the dead which are in them . That those that have done good , shall go into the Resurrection of Life ; and those that have done evil , shall go into the Resurrection of Condemnation . Thus hath our Lord Christ cleared the Principle and foundation of a Generous Contempt of death , by bringing to Light the Capacity of Personal Rewards in the World to come . But , 2. He hath clearly delivered the whole method and Administration of Rewards themselves , Inchoate and particular in our decease . 2. Vniversal , Consummate in the great Day of Retribution , at the time of the general Resurrection . In the Gospel we are taught , that immediately upon our Dissolution , the Souls of the Righteous enter into a state of happiness , and the souls of the wicked into a state of Infelicity . For the former , to be dissolved is to be with Christ ; for the latter , to die is to become miserable . Say to the Righteous , it shall be well with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they die in the Lord , they rest from their Labours , their works follow them . Say to the Wicked , it shall be ill with him ; the Other is comforted , but he shall be to●mented ; Lazarus died , and immediately was carried by Angels into Abrahams Bosome ; The rich man died and was buried , and presently we find him in Hell , in Torments . But the great and final distribution of Rewards , the Circumstances and intire Oeconomy of the General Judgment , as it is delivered only , so it is delivered punctually , and exactly , in and by the Gospel . This tells us , That God hath appointed a Day , wherein he will Judge the World. That Christ is ordained of God , to be Iudge both of Quick and Dead . That he shall come in the Clouds , and every Eye shall see him . That the Powers of Heaven shall be shaken , and then shall appear the sign of the Son of man in Heaven , and they shall see him coming in the Clouds with power and great glory . That he shall send his Angels , with a great sound of a Trumpet , and they shall gather together the Elect from the four Winds , from one end of Heaven to the other . That he shall sit upon the Throne of his Glory . That all Nations shall be gathered before him ; We must all appear before his Judgment Seat , to answer for the things done in the body , whether they be good or evil . That he shall separate the one from the other , as the Shepherd divideth the Sheep from the Goat , That the Books shall be opened , and the dead shall be Judged out of those things which are written in the Books . That every secret thing shall be brought to light , the secret Counsels of the Heart , the hidden Works of Darkness , shall be revealed , and he shall Render to every one according to his Deeds . That this sentence shall be pronounced , upon the blessed , Come ye blessed of my Father , &c. And this upon the cursed , Go ye cursed , &c. Finally , that upon the sentence given , the righteous shall enter into joy unspeakable and full of Glory ; And the Wicked shall pass into a state of everlasting torment , where shall be weeping , and wailing , and gnashing of teeth . These are those Powers of the World to come , whereof the Apostle speaks . As there are movimenta mechanica ( mechanical powers ) whereby the motion of bodies is excited and regulated ; So Rewards and Punishments are movimenta spiritualia , those spiritual powers , which excite and regulate the motions of the Soul ; and that which gives to these their utmost force and moment , is this Consideration , That they are to be Eternal . This Consideration is able effectually to affright men from base and ignoble Actions , and to inspire them with noble and heroical designs , to raise them above all worldly things , and bring them to a Rational contempt of Death ; And this is that Theory which Christ hath delivered concerning the state of the Vitâ functi . But Secondly , Christ hath not only delivered , but he hath also assured the world of the truth of this Theory . He confirmed the truth of his Doctrine , the Divinity of his precepts , the certainty of the Rewards , and punishments of the world to come , the infallible performance of his promises , and his threatnings . Not by giving the world a set and series of imaginary principles of vain Philosophy , and Science falsly so called , engendring strifes and everlasting disputations . Not by bare Assertions , and confident Repetitions only , as did the Epicureans of old ; And as is the manner of some in our daies , who have taken up their principles amongst our selves Not by Phantastical obscure Ratiocinations , concerning Numbers , Vehicles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the like ; But by evidences plain and convincing , by proofs sensible and experimental , partcularly accommodate to the eviction of the truth of the matter in question , and to the conviction of all mankind ; By raising Lazarus and others from the dead , he at once gave an experiment of the immortality of the Soul , and of the Resurrection of the body , of the capacity of eternal Rewards and Punishments . Of all his Doctrines he gave infallible , sensible , undeniable proof , by the purity of his Precepts ; The Sanctity of his Life ; The Testimony and witness of his Death . By fulfilling all the Prophesies concerning him ; By his Predictions and his Miracles ; By a thousand several instances of supernatural Wisdom and Power ; By his glorious Resurrection , his Visible Ascension ; By sending down the Holy Ghost on the Apostles ; By enabling his Disciples and his Followers to work Signs and Wonders ( in one word ) by innumerable Arguments . Thus the Captain of our Salvation , the Author and Finisher of our Faith , hath cleared the Foundation and Principle of Heroic Actions , in exhibiting to the World , the Grounds and Causes of a just and rational contempt of Death . ANd now , blessed be his Holy Name , who by his Grace , applying those Principles to the hearts of the Professors of Christianity , is pleased in all Ages to raise up Christian Heroes for a Testimony to the energy of his eternal Gospel . And in particular , Blessed be his Name , who in our Time , and in our Nation , hath been pleased to raise up that Great and most Honourable Person , the Illustrious GEORGE Duke of ALBEMARLE , that Great and most eminent and uniform despiser of Death ; That Glorious Performer of Heroic Actions . Concerning whom I am obliged ( though very briefly and scantly ) to speak His Country the source of many Gallant men . His Extraction from a generous , ancient , eminent Family ; His early Addiction to Arms , the School wherein he was trained ; the degrees by which he ascended , His youthful essays , His virile Performances both at Sea and Land ; in Forreign Countrys , in England , Ireland , Scotland , ( All memorable , and such as will be great in Story ) shall not detain you . The little which I intend to speak , shall take its Epocha from that time , when God was pleased to raise him up to be our Deliverer , to call him forth and show him openly upon the Theater of the World ; making him a spectacle to Angels and to men . Since this time , if we shall well consider him , in every Circumstance , I conceive I may , without flattery or partiality pronounce ; 1. That a greater Action hath not been performed , than that of the Restauration . 2. That a greater Person than He , concerning whom we are speaking , hath not b●●n : produced in many Generations ; And these are the two things which I shall propose to your Observation . To enter into the places of Rhetorick , and to expatiate in a formal Panegyrick , were to violate your patience , and offend the manes of him , to whom we perform this parentation . He was a man Great of Performance , little of Speech , no lover of wast words , or fine composed Orations , but a great Affecter of what was short and plain , easie and inaffected . In compliance with this Character of him , I shall briefly and plainly intreat you to consider , That for a man to exert an Heroical performance , two things are requisite . 1. There must be the exercise of Vertue , ( Prudence , Fortitude , Iustice , Temperance , and their subordinate vertues ) in an eminent manner : And 2. There must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something divine and extraordinary . An eminent opportunity , an Object Arduous and Honourable ; And a Success that may have in it an evidence of something supernatural . Consider how all these Circumstances were combined and constellate in that marvellous work of the Restauration . 2. Moreover , seeing that Honor est in honor ante , and lies in the Apprehension of Spectators , who alwaies have one eye on the prosperity , as well as an anoth●● 〈◊〉 the merit of a person ; And who do not give a final Judgment , ante obitum supremaque funera . Therefore to estimate the greatness of this Person , I shall intreat you to consider , 2. The perseverance of his vertue , 3. The Felicity wherewith it was attended . 1. For the Glory of the Restauration . The greatest advantage of Honour ( with God and Man ) which can befall a Military Person , is not to slay his thousands , or his millions , but to be made a Repairer of the Breaches of his Country , and a Restorer of paths to dwell in : For this there must be Opportunity ( if there be no breaches , there can be no repairer , ) For this , God gave him Opportunity . How great , alas ! were the Breaches , how gaping , how desperate were the Wounds of these sinful , miserable Nations ? Hell had broke loose upon us , and Confusion had obtained and held a Dominion of 20 years . The Flower of our Nobility , Gentry , &c. cut off by the Sword of the Rebellious ; How were the mighty fallen ! I may not stand to make a gradation of our miseries , — Quanquam animus meminisse horret — Yet I must repeat it , the King and the Priest ( the best of Kings , a most excellent Prelate ) fell under the Swords , rather under the Axes of an impious Rebellion . The Sun was turned into Darkness , the Moon into bloud , the Stars thrown from their Orbs. Our Religion abolished , our Foundations overturned , our Laws abrogated . The Government of Church and State dissolved , the Governours Banished , imprisoned , murdered . Instead of Religion ; Atheism , and Infidelity , Fanatick Rage and wild Enthusiasm : Instead of Liberty and property , the voice of Sequestrations and Plunders , Decimations , Transportation , Imprisonment , were heard in the Land. Our Kings and our Princes were among the Gentiles , the Law was no more , the Prophets received no Vision from the Lord. How often did his Majesty attempt a Restitution ! How often was he disappointed ! He came to his Own , but his Own received him not : they said , This is the Heir , Come let us Kill him , and the Inheritance shall be ours . God permitted them to fill up the measure of their Iniquities , to baffle every attempt for a Restitution . He suffered them to ride over our heads , Tinkers , and Coblers , and Draymen , &c. to become Lords over his Inheritance . And now behold a Wonder of Providence and Mercy , Behold , we said our bones are dry , our hope is gone , we are clean cut off . When presently and unexpectedly , the Glory of the Lord appeared for our deliverance . Re , summa stante tegulâ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As it was with Gideon , Iephtah , Samson , and other Heroes of old , the Spirit of the Lord came upon this Great Captain . It prompted him to an heroical Design , it filled him with Prudence , Fortitude , Iustice , Temper , and Sobriety , to an heroical degree . Immediately he was not disobedient to the Heavenly motion , but he forthwith proceeded to the performance of Actions able to justifie the belief of a Divine Assistance . By a deep Prudence , and an impregnable Taciturnity , he confounded the wisdom of the Wise , and he put to shame the pretended Spirit of the fanatical Enthusiasts . He hampered the Crafty in their own Snare , in the Net which they laid for others privily , was their foot taken . Such was his Courage , that though an Host of men were prepared against him , yet he did not fear . Audite posteri ! if my voice would reach it , I would speak to the Generations which are to come . By his Courage and his Prudence , Himself ( at first alone in the Design ) without any Confidents or Correspondents , being then in an unsure conquered Country ; friendless , moniless , unarmed , and unprovided . Taking to him the help of a few cold Streamers , in the Compass of a few weeks , without the expence of one drop of bloud , He scattered the invincible Armies and Armadoes of the Rebellious , which had so long subjugated these Nations , and made themselves terrible to their Neighbours . He reduced into Obedience all the Cities , Towns , Castles , Forts , Armies , Navies , Magazines , of England , Scotland , Ireland , and our Foreign Plantations . He broke the Heart of Rebellion , tore up the roots of Anarchical Tyranny , and of Fanatical Usurpation . By Temperance , Vigilance , and strenuous Activity , God blessing his endeavours , he brought all things into his power . And when he had them there , when these Nations trembled under ambiguous Expectations , and the wondring world were gazing and conjecturing which way the moment of his prodigious fortune would incline him ; He chose the way of Conscience and Religion . The fatuous glaring Lustre of a prosperous Usurpation could not seduce him . But imbracing the well-weighed dictates of a sober , solid , Christian understanding , he sacrificed all his acquisitions to Honour and Justice , plainly Heroical and Divine . He restored to every Man his own ; to the King he restored the Throne of his Royal Predecessors ; to the Nobles their Honours and ancient Priviledges , ( tribute to whom tribute , fear to whom fear , honour to whom honour belonged . ) To the whole Nation he restored their Religion , their Laws , their Liberties , their Properties , ( And to some of the Regicides he repaid their due . ) Thus was God pleased by the ministry of his hand ( at a time and in a manner unexpected , by a surprize of grace and bounty ) to turn our Captivity as the Rivers in the South , to fill our mouths with laughter , and our tongues with joy . O that men would therefore praise the Lord for his Goodness , and ( by their Gratitude and Obedience ) declare the wonders of this Heroical transaction , Surely here was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This was the Lords doing , and it will be marvellous in all succeeding Generations ; He it was that sent Redemption to his people by the hand of this Great Leader , as of old he did to Israel by the hand of Moses . Concerning this whole Transaction I shall only say , it cannot be parallel'd out of the Rolls and Records of the Generations which are past , and it will be remembred and admired in the Generations which are to come . This was the State of that Glorious Action . 2. In the next place , towards an estimate of his person , be pleased briefly to reflect upon his Demeanour afterwards ; consider how all his following Actions were answerable to this grand leading performance , and were in their kind Great and Heroical . Did ever any person ( after so great an Action ) exceed him in the temper and sobriety of his mind , or in the Dutifulness , usefulness , the strenuous labour , the Constancy and final perseverance of all his following performances ? After that ( by the mercies of God ) the publick affairs were composed , and by the Bounty of his Gracious and Grateful Soveraign , His own private Affairs were setled . Did He use any Insolencies ? Offer at any Extravagancies ? Attempt any Exorbitancies ? Side with any Factions ? Make any Intrigues ? Cherish any Resentments ? Nay , but entirely and absolutely , ( without any the least reserve , ) He devoted himself to the service of his King and Country , and to the support and preservation of those Great Interests of Church and State , which God by his Ministry had Restored . Riches and Honour did not corrupt and soften him to Ease and Luxury ; They did not abate , but animate and inflame his Courage and his Industry . He did not say , Soul take thine ease , thou hast goods laid up for many years , eat , drink , and be merry . He did not say , Let others labour , and let others fight , Let me enjoy my self a little before I go hence , &c. But on the other side , If ever any living man did studiously decline employments , because they were easie ; and offer himself to others , because of their Difficulties ; embracing with a greedy magnanimity the very labour and Danger of them , certainly He was that person . To omit the industrious execution of his other Offices , wherein no man could exceed him , the vigilant and laborious performance of his place of General , which obliged him to a Constant , perpetual care of all his Majesties Forces , and to a vigilant eye over all the Nation ( and the like . ) When God was pleased to send upon the Cities of London and Westminster that tremendous Plague , and every one by an eager flight withdrew themselves from the danger , how earnestly did he petition that he might stay at Westminster ! There he staid , and by the exceeding hazzard and indefatigable labours of his person , and by a pious , timely , prudent erogation of his Charity , he was a succour and support to a languishing Nation , a dying people . When the War grew to an excess of fierceness , how promptly and desirously did he profer himself to the Engagement ! I need not stand upon this Argument , Non ignota loquor . This was his disposition , this was his practice , such was his Constant behaviour to the last . No man ever exceeded him in the perseverance of his merit . 3. To compleat the estimate of his person , It remains that we speak a word of his Felicity . 1. The experience that he had of it in this Life . 2. The Hope of his Injoyment of it in the other . 1. As for his temporal felicities ( received at the hand of God ) they may be reduced to three orders , 1. Personal . 2. Domestical or Oeconomical . 3. Popular , or Political . 1. That great things might be done by him , God was pleased to bestow upon him great Endowments ; Many and great Deliverances , Great and Glorious successes . Notwithstanding the undervalue of some who think themselves the Wits , Non est magnus cui non Fuit ille magnus . God had bestowed upon him , A large understanding , A deep judgment , A capacious and a Retentive memory , An admirable faculty of dispatch of business , A strong compacted Body , A solid mind , not apt to be elevated or depressed , An invincible Courage , A sedate and uniform contempt of Death . Each of these hard to be equalled , all together never to be exceeded . To reserve him for honourable and great performances , he bestowed upon him a thousand eminent , and great deliverances ; I believe there is hardly any man living , who had been more often or more dangerously ingaged , yet ( I have often heard him say that ) he was never considerably hurt , or wounded , God covered his head in the day of Battel , and in time of danger he whelmed him under the hollow of his hand . St. Paul gives the Corinthians a Catalogue of the Perils from which God had delivered him . He fil'd up and vastly exceeded the Catalogue of St. Paul. From perils of Robbers , from perils from his own Country-men , from perils among Strangers , from perils in the City , from perils in the Field , from perils in the Sea , from perils among false Brethren , from perils by the plague , from perils by war , from perils of Assassination — from perils innumerable , the Lord delivered him . To set upon him his own stamp and signature of Honour , God blessed his Counsels , and gave a wonderful success to his endeavours . No age can equal that success of the Restauration ; He never felt into any Great Disaster in his profession ( which is the common fate of great Commanders ) And even where the issue of the whole matter hath not been very prosperous , God hath ordered his part so , that he hath come off with immortal Honour and Reputation . Such was his personal felicity . Moreover , God blessed him in his oeconomical Relations , He was certainly the best Husband in the world , and he received the requital of faithfulness and love , they twain were loving in their Lives , and in their Deaths they were not divided . He was the best Father in the world , and God was pleased to bless him with a Son of eminent abilities , of body and mind , fitted for the support of his Honour , and the continuance of his Name and Family . He lived to see him entred into the service of his Country , ( as Hanno entred Hannibal , against the Romans , so ) he entred him in the Loyal Antifanatical House of Commons . He lived to see him disposed of in a very Honourable marriage , seasoned by himself in the principles of Vertue , and Religion , Honour and deep Loyalty , Disposed to follow him in the ways of Honour which himself had traced , and in Gods due time to become a support and ornament of his Country . Lastly , God blessed his endeavours with honour and acceptance of men , of all that are good and honest in the Land , from the King that fitteth upon the Throne , to the meanest Beggar in the street . The Souldiers looked upon him as their Father , and were ready and ambitious to live and die with him . The body of the people loved and honoured him , nay ( God forgive them ) they believ'd and trusted in him . They thought he could do all things , ( as Martha said unto Christ , Lord if thou-hadst been here , our Brother Lazarus had not dyed ) how oft hath it been said by common people , If the General had been here , the City had not been burned ? He was the Favorite of the Parliament , the Dearling of both Houses , they confided in him , they loved and revered him . And his Love was Reciprocal . His Heart was upon them for their Religion and Loyalty , he mourned for their divisions ; exceedingly laboured the uniting of both Houses , and the Continuance of this Parliament . But incomparably beyond all his other worldly felicities , was the constant , uninterrupted , Ardent Affection of His Soveraign Lord and Master . He conferred upon him Riches , and Honours . He Cherished him in His Royal Bosome . He pursu'd him with perpetual Ardors without Intermission or abatement . No shadow of Suspicion , no Cloud of Iealousie , no Qualm of Satiety arose , from the first Moment of his Services , to the last moment of his Life . Nay , his Love to him is stronger then Death , His Affection follows him after death , in a paternal tenderness towards his Son. In the glorious Parentation of this Day ; What can a pious Prince do more then to deliver his remains to be deposited in the Sepulture of the Kings of England , and his Renown to be preserved in the memorials of all Posterity ? These are some few Instances of the favour God shewed to this Great Person in this World. It is true , that all worldly felicities in this life are not to be valued without the hopes of his felicity in Heaven ; I shall speak therefore one word of that , and so Conclude . 2. Here indeed we are in loco lubrico , concerned to be reserved and Wary ; What shall we say ? or what shall we not say ? We know the hard Censures of Fanatical , factious , disappointed , envious persons ; But I know likewise , that we have not so learned Christ. In all that I have spoken , or shall speak concerning him , I would not be understood to pretend , that he was exempt from humane failings , and Infirmities , Quisque suos patimur manes ; But his vertues were great and eminent , his merits known to all the world . Surely he had no failings comparable to the envy and ingratitude of his detractors . Moreover we have a gratious God , a merciful Redeemer , an High Priest sensible of our Infirmities ; And we have reason to believe that his Infirmities were washed away by the blood of Iesus . What we have seen and heard , we may be admitted to speak , and I have had the honour to be ( in some measure ) a Witness of his Conversation . For the last 7 years ( at least ) of his Life , I had the honour and happiness of a free Conversation with him . Towards his latter daies ( especially since his bodily Infirmity began to prevail upon him ) My addresses were more frequent then before . When I had opportunity , I waited on him in the Country ; When I perceived the approaches of Death , I attended him carefully and often . I was with him in his Agonies , I assisted in his last Christian Offices ; I heard his last words , and his dying Groan . Utì Imperatorem decuit , I saw him dye erect in his Chair . And lastly , I had the honour to close his Eyes . This I speak , not to boast of the particular honour which he was pleased to do me ( his Conversation was universally such , towards all mankind , humble , easie , and familiar ; I am perswaded that hardly any did ever exceed him in this part of the greatness of his mind , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the self same person in every position , never depressed , never elated by his fortune ) but I mention these particulars only ad faciendam fidem . In reference to the Duties of the second Table , His performances were so eminent in all relations , that the mention of them is needless . Tell me , all ye that would detract from his honour , was he not an Incomparable Subject , Husband , Father , Friend , Citizen , Commander ? I shall only speak a word in reference to the first Table . His Religion did not indeed consist in talking , canting , boasting , ( of priviledges or atteinments ) censuring , or disobedience . But it was solid , real , and substantial ; And it had these marks . Through all the Varieties of his life , he adhered constantly to the true reformed Protestant Profession , and was a Lover of the Doctrine , Discipline and Government of the Church of England . He was a great detester of Sacriledge ; he hath often told me with Ioy and Resolution , that he never had or would have in the Compass of his Estate , any part that had ever been devoted to pious Uses . He was constant in attendance on Religious Duties ( Prayers , Sermons , &c. ) and would not depart hence without the Viaticum Christianorum , the Communion of the Body and Blood of his Redeemer , which he received with all the Testimonies of Penitence , Devotion , and Comfort . He discovered alwaies an awful reverence towards the Majesty of God , and an abhorrence towards the Profanation of his Name . As for the truth of the Graces of a Christian Spirit , the surest time to judge of them is the time of trial ; the time of the greatest trial , is the time of Sickness and the approaches of death ; And in reference to these , I am perswaded that , If self-denial and resignation to the Will of God ; If patience and meekness , and a deep humiliation under the mighty hand of God. If a promptness to die and a desire to be dissolved . If a Conscience satisfied and rejoycing , in the discharge of duty towards God and Man. If Faith in Christ and a comfortable hope of Salvation . If freedom from terrors and scruples , to which even good men are liable . If all these ( sealed with a clear and perfect understanding to the last moment , and with a gentle , placid and decorous Exit ) are any grounds whereby to judge of a Christians estate in reference to the World to come , then the World hath reason to be perswaded of the happy Condition of this Great person . As he was not an ordinary person : So his trial was not the ordinary trial of men , it was not in outward matters , but in his body ; his plague was the plague of the heart , without a metaphor : I saw his heart opened , and upon sight of what was there , it was generally concluded , that there was the Seat of the Distemper whereof he died . His visitation was tedious and long , in 12 months space he very seldom slept , or took any rest within his bed , but suffered all that while an internal painful strangulation . He bore all this with an Heroic patience and meekness without murmuring , or complaining ; As a lamb that is dumb , so opened he not his mouth . He would not indeed hasten his release , but he rejoyced when he saw it coming ; about three days before his death he foretold the time of it plain enough , with joy and Satisfaction ; Two daies before it , he told me , That no man in England ( that was his word ) was more willing or more desirous to die then himself . That he had discharged his Conscience to God , His King , His Country . That he hoped he had left his Son setled in a good Condition , and that God had a blessing for him ; And he hoped that he ( himself ) had made his Salvation sure . The evening before his Death he said several times , that that day had been better than any of his former , and that the next day he should be better then he had been in all his Life . From whence we all concluded , that the next day would be the day of his departure , which happened accordingly ; for about nine of the Clock in the next morning ( soon after he had been recommended to God in the Prayers and Offices of the Church ) he fell into a short agony of the duration of about two or three minutes , he gave one inward Groan , and a little subsiding in his Chair , he gently and placidly yielded up the Ghost . This was the Exit of this Illustrious person ; when his heart and strength failed , God was the strength of this heart , and we have reason to hope and to believe , that he is his portion for ever . That his eminent contempt of death ( so remarkable to all the world ) was drawn from the Christian Principles . So that he Sang within himself St. Paul's Epinikion , O Death Wherefore I conclude with St. Paul's Inference , Let us give thanks to God who giveth us the Victory , Let us give thanks to God who hath given us the great Example of this day . Let us run with patience the race that is set before us , looking up to Jesus the author and finisher of our Faith , Let us be stedfast , unmoveable , alwaies abounding in the Work of the Lord , forasmuch as we know that our Labour is not in vain in the Lord. FINIS . Notes, typically marginal, from the original text Notes for div A67564-e160 Joh. 3. 16. Rom. 5. 12. Ibid. Rom. 3.20 . Gal. 4.4,5 . a I Cor. 5. 2 b Rev. 6. 14. c Rom. 6.14 . d Col. 2.14 . e Phil. 2.8 f Pet. 2.24 . g Ephes. 2.15.16 . h Col. 2.14 . i Heb. 2.14 . k Col. 2.15 . 1Thes . 4 . Act. 24 . ● Joh. 5. 2● ●p●c . 20.14 ●● . 5. 29. 〈…〉 .10 . Ap●c . 10 . Apoc. 1.7 . Mat. 24 . Ibid. 31 . Mat. 25. 3. Ibid. 32 , ●poc . 20.12 . Cor. 4. 5. ●●m . 2.9 . ●Cor . 11 . 〈…〉 .11.21 . 
A68088	----	Tvvo funeral sermons much of one and the same subiect; to wit, the benefit of death. The former on Philip. 1. 23. The latter on Eccles. 7. 1. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1620 Approx. 97 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A68088 STC 11679 ESTC S102925 99838685 99838685 3072 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68088) Transcribed from: (Early English Books Online ; image set 3072) Images scanned from microfilm: (Early English books, 1475-1640 ; 1066:06, 1099:13) Tvvo funeral sermons much of one and the same subiect; to wit, the benefit of death. The former on Philip. 1. 23. The latter on Eccles. 7. 1. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [16], 29, [7], 28 p. Printed by Edward Griffin for William Bladen, and are to be sold at his shop at the signe of the Bible at the great north dore of Paules, London : 1620. "Pauls desire of dissolution, and deaths aduantage .. preached at the funerall of .. Mrs Rebekka Crisp" and "The benefit of a good name, and a good end" each have separate dated title page; pagination and register are continuous. The first sermon identified as STC 11672 on UMI microfilm reel 1066. Reproduction of the originals in the British Library and the University of Illinois (Urbana-Champaign Campus). Library. Appears at reel 1066 (British Library copy--first sermon only) and at reel 1099 (University of Illinois (Urbana-Champaign Campus). Library copy). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Crisp, Rebekka. Funeral sermons. Sermons, English -- 17th century. 2005-10 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Ali Jakobson Sampled and proofread 2006-10 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion PAVLS DESIRE OF Dissolution , AND DEATHS ADVANTAGE . A SERMON PREACHED at the Funerall of that right vertuous and religious Gentlewoman M rs Rebekka Crisp , togither with the Testimonie then giuen vnto her . By T. G. B. of D. LONDON , Printed by Edward Griffin for William Bladen , and are to be sold at his shop at the signe of the Bible , neere the great North dore of Paules . 1620. TO MY LOVING VNKLE M r NICOLAS CRISP , AND TO MY KIND COSENS M rs Rebekka Stroud , M rs Anne Skelton , M rs Ester Whitaker his Daughters , with the rest of that Familie ; happy imitation of the holy deceased both in Life , and in Death . MY right deere , and deseruedly beloued Allies ; finding among my loose papers the notes of that Sermon that I made at the enterrement of that blessed Saint , lately wife to the one , and mother to the rest of you , collected and transscribed not long after at the request of some of you for your owne priuate vse and benefit : I thought it would not be amisse to make it more publike ; ( the rather for that diuers seemed to desire it ) and to adde vnto it the testimonie then truly and vpon good ground giuen vnto her : partly for the propagating and perpetuating of the memory of so worthy a seruant of God , and partly also and more principally for the enciting and egging on of others , of that Sex especially , to the imitation of her . a Good Examples ( as the Heathen man obserueth ) are of great force ; and are therefore ( not without cause ) so frequently propounded b in Gods word . c They preuaile oft more then precepts . Precepts shew vs what we should do : Examples goe further , and shew vs how we may doe it ; and d that the things enioyned vs may be done of vs , because they haue been done by others * like our selues before vs : and so they take away that obiection of impossibilitie , as if that were required of vs , that could not be done , or that none before vs euer did . Againe , as Examples in generall are vsefull ; so Examples of this Sex are in some respect of the twaine the more needfull . That Popish conceit sticketh still in the mindes of many ; that knowledge and booke-learning is for great Clarks onely ; meane men , and women much more then , haue no neede of it , neither indeed can attaine vnto it . Yet God telleth vs that they must e all know him from the highest to the lowest , f whom he sheweth mercy vnto in the remission of their sinnes . And surely , if to know God in Christ be life eternall ; then g to be ignorant of him , cannot be , or bring but eternall destruction . Besides that h Christianitie maketh no distinction of Sex. i The same common saluation is propounded to both Sexes : k the same meanes of attayning it are likewise common to either . l No saluation to man or woman but by Christ : m no interest in Christ but by Faith , n exacted therefore of either : and o no Faith without knowledge , the maine ground-worke of Faith. Now as there is a necessitie of knowledge , faith , feare of God , and other spirituall graces in either , so there is no impossibilitie of attaining them , and some good measure of them , vnto either . Examples of the weaker Sex apparantly prouing this , are in that regard the more effectuall ; for that , as they shame men , if they come short of such , so they giue women incouragement to contend , and good hope to attaine vnto , what they see others of their Sex haue before them by like contending attained . But domesticall examples are of all other the most powerfull . And therefore whatsoeuer effect this shall haue with others , it ought in speciall manner to preuaile with you , who had so speciall interest in her , whose memorie is so sacred with all those that here knew her , and who were continuall eye-witnesses of those her gratious parts and godly courses , which most others had in part onely by heare-say . And doubtles that is the greatest honour we can doe to our religious Auncestors deceased , if we endeuour so to resemble them in good●●s and godlinesse , that by our religious courses and cariage we may be knowne to haue come of them , and they may seeme to surviue in vs. The manner of her end , so sweet , so cheerefull , so comfortable , should the rather encite you hereunto , that , if you desire to finde that comfort then that she did , and to giue that comfort to others , that you had then in her , you take that course that you saw shee did , lay a sure foundation in life for comfort in death , and be continually building vpon it when it is once surely laid . Now that this weake worke may a litle at least further you therein , he vouchsafe to grant , whose power appeares in our weaknesse , and who by weake meanes is able to effect weighty matters : To his blessing , I commend both you and it , and so rest Your louing Cosen Tho : Gataker . THE TESTIMONIE Giuen to M rs REBEKKA CRISP at her Buriall . THE Bodies of Gods Sants as well as their Soules are a members of Christs bodie , and b Temples of Gods Spirit : and are therefore in decent and honest manner to be laid vp in the wombe of our common Mother the Earth . The performance of this last office to our right deare and deseruedly respected Christian Sister , M rs Rebekka Crisp , hath occasioned this Assembly . Concerning whose religious course of life and conuersation , togither with the Conclusion thereof sutable and correspondent to the same , much might be said , and much be spoken , yea so much , that it might to strangers seeme either meere formalitie or plaine flatterie , yet by those that throughly knew her , would not onely be acknowledge for truth , but to come far short of that that 〈…〉 But neither 〈…〉 my wont , 〈…〉 I , 〈…〉 long in this kinde : 〈◊〉 rather , for that many take therin too much libertie , and this exercise being intended c more for the instruction of the liuing then for the commendation of the dead . That which I shall speake of her , to the glory of Gods grace in her , and the prouoking of others to the imitation of her , shall be in few words , and referred to two heads , her Piety , and her Patience . For the former : it had pleased God to grace her with a measure more then ordinarie of spirituall grace , and of such graces as are not so ordinarily incident to that 〈…〉 of 〈◊〉 , and soundnes of judgement● . Which 〈◊〉 accordingly applied and imployed , ( part●y by constant frequenting of the publike Ministerie , while God gaue leaue and libertie , and p●●tly : 〈◊〉 both then and during the times of 〈…〉 meditation and priuate conference with such as reforted vnto her , d and might that way further her , * to the searching out of the good and holy and acceptable will of God. In this hinde shee was a great Questionist ▪ and ( as those religious Romane e Ladies were sometime to 〈◊〉 ) a whe●stone to my selfe , and I doubt not but the like also to others , f by her studious enquirie occasioning the mo●e diligent search , and the more exact discouery of many particulars : In regards whereof I may well , and doe freely and sincerely confesse , that , so oft as I resorted vnto her , I did tam proficere quàm prodesse , as well benefit by her , as benefit her . Neither were these her Questions , as with many , g tending to idle speculation ; meere curiosities , or vaine niceties , like a game at Chesse ; rather quirks of wit , fit for disputation in schooles , then rules of vse for direction of life ; but of such points as bent and aymed at the practise of piety , the tryall of faith , and sound sanctification : That wherein shee principally desired and endeuoured to profit ; and so profited , that I may truly say of her , that shee had not h an outward shew and semblance of godlinesse , or a verball discourse of it , ( the common fault of too many professors among vs ) but the very power and efficacie of it in extraordinary manner and measure both imprinted in her heart , and expressed in her life : She had learned , i dicta in facta vertere , to turne words into works ; and as k to treasure vp with Mary what shee heard and learned in her heart , so to worke it into the affection , and to bring it forth into action , to affect it with her heart , and to effect it in her life . This , among other things , her sincere piety , appeared in her singular Patience . And it is Patience indeede , that putteth Piety to the proofe . God had trained her vp a long time in the schoole of affliction ; and shee was therein a good proficient : her afflictions being vnto her , as l the waters to Noahs Arke , a meanes to carry vp her thoughts and desires higher to heauen-ward . It pleased God to bruise her with paines and weaknes , and euen to m grinde to po●●der her vigor with continuance of affliction . Which yet she euer sustained with great willingnes ofminde , hauing oft in her mouth that worthy speech of Dauid , n Behold , here I am , let him do with me what he will ; and o desiring euer , as she protested oft in the middest of her paines , not so much the remouall of the crosse , which shee esteemed but light , as patience to beare it , and grace to make vse of it : complaining of nothing so much in her afflictions , as that by meanes of them she was disabled to the performance of such duties as shee desired with her Familie , and restrained in the intention of her spirituall meditation ; if in any thing impatient , impatient of ●ought that hindred that way . Neither was this her patience such as proceeded either from some senselesnes and stupiditie , or from some kinde of immanitie and inhumanitie , p as in some ; ( for she was a woman made of meekenes and lowlines , of minde , as of a tender constitution her selfe naturally , and therefore soone sensible of paine and griefe , so full of bowels of mercy and tender compassion towards others , and free from all austeritie and harshnes of spira ) but q from an apprehension of Gods hand in those things that befell her and a concoience of submitting her will to his pleasure whose wholly she acknowledged herselfe to be , and was content therefore wholly to be disposed of by him . But because r perseuerance , as Bernard saith , is all in all ; and is that that carieth away the crowne or the garland from all : ſ As the rest of her life had bin , so her latter end was not vnlike ; full of piety and patience , of alacritie and cheerefulnes , wholy taken vp with holy and heauenly meditation , and longing exceedingly for the time of her dissolution . God shewed in her to all that were about her , that it is not in vaine sincerely to serue him ; and that a constant course of a religious life will minister aboundance of sweet comfort in death . About the beginning of her last sicknes , she sent for me to her , whom ( though the meanest of many that resorted vnto her ) in regard of some bond of alliance she desired to be , and made account shee might be boldest withall ; and before some few of her familiar frends , made a worthy and pithy confession and profession of her Faith , too long to relate ; laid open the grounds and notes of her assurance fetched forth of Gods word , of Gods loue vnto her , and of her owne vnto God ; requesting either to be better informed , if in ought she were mistaken , or to haue further confirmed by pregnant proofes out of Gods booke , what she rightly apprehended . And this was the worke that by her good will shee then desired to be continually taken vp with ; forgetting her paines and weaknes when she was about it , and neglecting her naturall rest to attend it . So that she might well say to God with Dauid , ſ Oh how loue I thy law ? it is my continuall meditation . And with Iob , t I haue preferred the words of thy mouth , not onely before my most desired foode , but before my most needfull and naturall rest . Yea so eager was she vpon these things , that I was enforced oft to perswade her to forbeare , considering her great weaknes , and to intermit the intention of her meditation , by giuing some way to rest and repose . And here I cannot passe by one speech vsed by her vpou such an occasion , which the rather I relate , to prouoke others by her example not to neglect the meanes of mercy and grace that God vouchsafeth them now , while they may follow them . After long discourse to and fro , perceiuing , as I thought , her eyes to wax heauy , and her spirits fainty , and well knowing what need she had of some refreshing , I aduised her to compose her self vnto rest , which her long want of it required , and her eyes seemed to incline vnto , that it was best to take it while she might , lest she should after , want it when she would . Her answer was that this was her best rest , & that which she found best refreshing & sweetest repose in ; and that , said she , which you say of the one , may I much better say of the other : if to giue way to rest I forbeare those meanes of comfort that God by your presence now affordeth me , I may hereafter want them when I would , and shall neede them . Some conflicts she had the day before her departure ; but such , through Gods goodnes , as lasted not long , and ended in that comfort , that continued with her to her end : which was so quiet and peaceable . that her departure was scarce sensible to those that were neerest about her . I will add but a word , and that I speake vnfainedly : I know Gods hand is not straitned , neither is his grace scanted : yet , considering mine owne obseruation & experience , but small , I confess ; as I haue not hitherto in all points met with her match , so I wish rather than hope to light oft on her like . But let vs leaue her with the Lord in happines , in heauen : and apply our selues vnto that , that more principally concerneth vs , attending to such instructions as shall ( by Gods assistance ) be deliuered , not altogither vnagreable to the present occasion , out of that portion of Scripture , which I haue chosen to intreat of , concerning PAVLES DESIRE OF DISSOLVTION , AND DEATHS ADVANTAGE the ground of that his DESIRE . PHILIPP . cap. 1. vers . 23. Desiring to be dissolued , and to be with Christ ; which is by much more the better . THE Apostle Paul was in a great strait , when hee wrote this Epistle ; in doubt , it seemeth , whether he should rather desire life or death : affected as a louing and loyall wife , saith one , a whose husband in a far countrey aduanced to great honor , writeth to her to come to him , but to leaue her children behinde her , as deere to her as her selfe ; and in that regard distracted , on the one side desirous to enioy her husband , and on the other side loath to leaue her children behinde her , especially yet vnable to helpe themselues ; and in that regard content yet to defer her owne honor and ioy in her husband , till she see them better able to shift for themselues : Or , as a beggar-woman , saith b Bernard , who comming to a rich mans dore with a childe on her hand , is offered to come in and warme her and dine well , so she leaue her childe , because it is vnquiet , without ; whose bowels earning with naturall affection toward the fruit of her wombe , make her willing rather to accept of a small pittance without dores with her childe , then to dine largely and liberally without it , within . In like manner fared it with the blessed Apostle at this present . He desired to be with Christ his husband , his head in happinesse , in heauen . But the Philippians his litle ones , whom he had newly c bred , and not throughly yet d nursed vp , they hung on his hands , and had neede still of his helpe : whom being loath therefore to leaue , e he was content for their gaine to defer his owne good , and to continue yet some longer time in this mortall and miserable life , for the helping of them forward on the way to eternall life f . And this his distraction and doubtfulnes of resolution he propoundeth in the former g verse , and in the former part of this verse : whereunto are annexed such motiues as endeuoured to draw his desires either way ; his owne felicitie on the one side , which made him rather desire death h ; their necessitie on the other side , that moued him rather to accept of then to affect life , to endure it than to desire it i . So that the hastning of his owne eternall good on the one side , and the furthering of their spirituall gaine on the other side ; wrought between them a great distraction in him . Yet so , that the things themselues , Life and Death , simply considered ; if he should respect , and as he respected his owne good and gaine in either , his desire was rather to dissolution and departure by decease , that he might be with Christ k . Whereof a reason is also rendred , because that simply considered , or in respect of himselfe , was without all question or comparison , the far greater good of the twaine . Now the maine point that hence we obserue then is this , that a Christian man may lawfully and iustly desire death . Which point so conceiued , diuideth it selfe into two branches , both of them arising necessarily from the words of my text . The one concerning the lawfulnes or warrantablenesse . The other concerning the equitie or reasonablenesse of this desire . For the former , that a Christian man may lawfully desire death in some kinde and in some case , ( as did a Elias , and Simeon b vpon sight of our Sauiour ) is apparent , in that the Apostle not onely professeth it here of himself , but writing by the Spirit of God , approueth it also , as in himselfe here , so in others as well as himselfe else-where c . And it may be further confirmed vnto vs , if we shall consider ; First , that death and departure hence by death , it is propounded as a blessing d , promised as a blesing e , and bestowed as a blessing f ; and therefore may as a blessing also lawfully be desired . Secondly , that our deaths-day is our doomes-day g : that our going to Christ h , as that his comming to vs i . Now a Christian may loue , and long after the one * , and therefore may lawfully desire also the other . In a word , wee pray or ought to pray daily k , that Christs kingdome may be fully erected in vs ; that Gods will may be prefectly fulfilled of vs : which can not be either of them wholy effected , but by dissolution and decease . But here may a question or two be moued . First , for what cause we may desire death : Secondly , with what caution . For the former , I answer ; we may desire death : First , to be freed from mortalitie and the miseries of this life l ; that we may rest from our labours m ; that mortalitie may be swallowed vp of life n ; which can not be in ordinarie course but by death . Secondly , to be freed from spirituall euils o , that will not leaue vs but by death p . And lastly , in regard of those benefits , that death further bringeth with it ; that we may come home to God q , and be for euer with Christ r . To the latter question , I answer , that first this desire it must be without impatience : ( that was Ionas his fault ſ : ) we may not desire death as weary of Gods worke , of doing or enduring what he calleth vs vnto . Secondly , it must be with submitting of our wils to Gods will t ; content to wait Gods leisure , and to abide Gods pleasure for death or for life u . And thus , for these causes , with these cautions ; death may lawfully be desired . Now for the latter Branch , that euery Christian man hath good cause & great cause to desire death ; ( besides that the Apostle as he desireth it , so he hath good ground for his desire in that kinde x ; ) it may further more clearely appeare vnto vs , if we shall consider y the euils that death freeth vs from , togither with the benefits that it bringeth vs vnto . * The euils that Death freeth vs from are either corporall or spirituall . The corporall euils may be referred to 4 heads : First , those iniuries and wrongs that Gods children sustaine at the hands of worldly men that here oppugne and oppresse them . For all that will liue , godlily , while they liue here , must looke to suffer persecution 1 ; and the way to Gods kingdome is through many tribulations 2 : the world hateth them , because though they be in it , yet are they not of it 3 : and this hatred will last so long as the world lasts 4 ; so long as the one is in it , and the other of it : neither will it cease to discouer it selfe in mischieuous attempts a , so oft as abilitie and opportunitie shall meete . In regard whereof , Christian men , saith our Apostle , had they hope onely in this life , were of all men the most miserable b . Christian men therefore as they haue no cause to loue life ; so they haue no neede to feare death : yea as they haue litle cause to loue this life , considering the wrongs that here daily they endure ; so they haue great cause to desire death , that putteth an end to them all ; that setteth them and the wicked so far asunder , that they can not one come any more at the other c , to vex or molest or annoy one the other . In respect whereof it is well said by some of the Ancients , that Gods children are neuer better deliuered , then when deliuered by death : for that then they are deliuered not out of one , but out of all troubles at once d ; and so deliuered as they neede no further deliuerance any more e . Secondly , those temporall corrections and chastisements , that the corruptions of Gods children by way * of cure here require . For here God is oftentimes cōstrained to smite them with the wounds of an enemie , in sharpe and seuere manner , because their iniquities are many and their transgressions great and grieuous f ; to iudge them in this world , that they may not be condemned in the next g . But after this life , as there shall be no neede of naturall foode or physicke for the bodie ; so there shall be no neede of such spirituall physicke for the soule . As we shall be rid of corruption , so we shall neede no more correction . As there shall be no vse of preaching or sacraments , so there shall be no neede of such sharpe courses , as God is now faine to take with vs : for all griefe and paine shall be then done away h ; and all teares wiped away from our eyes i : we shall neuer feare then to taste of Gods anger againe k ; nor euer know what his displeasure meaneth any more . Thirdly , all laborious and painfull imployments : they rest then from their labours l ; which though the works themselues are not euill ; yet the paine and toile accompanying them is of the punishment of sinne m , and so euill in it selfe . Martha shall not neede then to complaine of Marie n : nor the Prophet neede by preaching to waste his lights and his life o . As all misery , so all mercy and works of mercy shall then cease * . As there shall be then no hunger nor thirst , nor other necessities of nature p : so we shall not neede there either to feede the hungry , as we did here q , or to haue a fellow-feeling of their hunger ; that which maketh vs many times as miserable , as those themselues are to whom we shew mercy h . Fourthly , all infirmities and bodily paines and diseases . Death is the best Physition 1 , the best physick for them 2 : it cureth vs not of one but of all , and of all at once ; not for once onely , but for euer 3 . And what speake I of diseases , or of other diseases ? Death cureth vs euen of death . Old age ; saith one , is a disease euill enough of it selfe i : yea our life it selfe is a disease k , and a deadly disease , a disease vnto death l : and there is no meanes to cure vs of this disease but by death . We 〈◊〉 freed from death by death ; as by death Christ destroyed death m ; while mortalitie is swallowed vp of life n , and immortalitie , the only true health o , is atchieued by death . The spirituall euils that death freeth vs from , are also of 4. sorts . The first of Satans temptations . The Christian soule , while it is in this world , is in fight euer with Satan p , who is continually labouring to worke our euill q , and to worke vs vnto euill r : and if he can not draw vs out of Gods way , by beating and buffeting vs to vex and annoy vs ſ , and so to make Gods way as tedious and troublesome , as he can possibly , vnto vs t . And this course he continueth with vs to our liues end , raging many times most furiously when we draw neerest to our end , because he knoweth his time then is but short u . But by death we preuaile against him , and get full victorie ouer him x ; when he is not onely so cast out of vs y , that he can not sway in vs , as before our conuersion sometime he did z ; but is so shaken off from vs , that he can neuer once returne againe , as with our Sauiour he did sometime a , to tempt vs. For our soules are out of his reach , when they are taken vp into heauen b , whither that wicked one hath now no accesse c . The second sort is of worldly prouocations and euill examples . The children of God while they are in the world , can not but liue among , and conuerse with the wicked of the world d : and liuing among them , and conuersing with them , they can not but heare their blasphemous speeches e , and see their lewd courses f , whereby they abuse and dishonor God : that which is a matter of no small griefe and vexation to Gods children g ; yea so great that it maketh them oft á-weary of their liues h . As indeed how can it be but a grieuous heart-sore to any faithfull subiect and well-affected to his Soueraigne , to be constrained to abide in such a place , and among such people , where his Lord and master is daily railed on and reuiled in his hearing , and those things done daily in his sight , that tend to the disgrace and dishonor of him , whom he deseruedly most respects ? But we are freed from all these euils also , when we go out of the world i . For howsoeuer here the graine and chaffe lye togither in one field k ; yet there the chaffe goeth one way , and the good graine another way l , the tares are cast one way , and the good corne is caried another way m , euen into Gods garner , to a place where there shall be no matter of scandall n , to make them stumble and fall o or to vex and grieue p them any more . The third sort of spirituall euils is of sinne and corruption ; then which nothing is more burdensome and combersome to a Christian soule q , not so much for feare of wrath , as for desire to please God , and for griefe that thereby he should shew himselfe vnkinde and vnthankfull to him , whom he hath euer found so gratious and good to himselfe . And if this be so heauy to a Christian soule , that he should so displease and dishonor his heauenly father by his errors and ouer-sights r , whose honor ought to be deerer to him than all the worlds wealth , yea then his owne soule it selfe ſ ; how is death then to be desired of him , that freeth him from this burden ; that giueth an vtter ease from it , an eternall discharge of it ? For he that is dead , is freed from sinne t . Death , it strippeth vs of our old man , our old skin , all at once , not , as sanctification doth it here , by degrees : yea it placeth vs in far better estate , then our first parents were in before their fall u . For they were so free from sinne , that yet they might haue will to sinne : we shall be so freed by death from sinne , that we shall neuer haue either will or minde againe therevnto . The fourth sort of euils spirituall is of diuine desertion , whereby God in this life , though he neuer indeede leaue his children x , yet sometime seemeth to forsake them y ; though he euer remember and regard them z , yet sometime seemeth to forget them * : he doth many times , for secret causes best knowne to himselfe , with-draw from them the sight and sense of his gratious presence and assistance , and looke vpon them with a frowning and a lowring countenance . Which thing how grieuous and heauy it is to Gods saints for the present , may appeare by those mournefull plaints that they powre out in such cases “ : euen so grieuous , that ( for the time ) they seeme to be in the very suburbs of hell . Whereas by death they are freed from all such dreadfull desertions ; being placed in such a state thereby , that as God shall neuer be againe displeased with them , so he shall neuer in displeasure againe turne his face away from them # . And thus haue we seene the euils of all sorts , that death is a meanes to free vs from . Now in the next place , consider we the Benefits that death bringeth vs vnto : which may likewise be reduced to 4. heads . The first is the full consummation of Grace , that is here but imperfect and in part h : as first fruits i , but an handfull k to the whole crop ; as an earnest-penny l giuen in pledge of full payment . But if the first-fruits be so pretious m , those small beginnings of Grace , that the true Christian , the wise merchant , would not take the world in exchange for them n ; that he counteth all the wealth of this world , but as trash , as dr●sse and dongue in regard of them o ; oh what will the full crop be ? if the earnest-penny be so pretious , what will the entire payment be ? And if we then thirst and long after growth of p grace , how should we desire death that bringeth with it a full consummation of q grace , that bringeth grace to it full growth ? The second Benefit is a perfection of glory r ; such an excellencie as shall make vs not onely gratious in our selues , but most glorious also in the eyes of all that behold vs : that which the Apostle calleth ſ an exceeding excessiue eternall weight of glory : and saith further , that all the afflictions of this life , are not worthy once to be named with that glory , that in the next life shall be manifested , not vnto vs onely , but euen in vs t . When the sunne of righteousnes shall shine full vpon vs u , and shining full vpon vs , shall make vs like vnto himselfe x ; so that we shall also shine as the sunne in the kingdome of heauen y . This we are not able to conceiue what it is . We can guesse somewhat at the former , because we haue the first-fruits of it here : but this we are not able to giue almost any guesse at . But the Apostle Peter , in Christs transfiguration , seeing a glimpse of it ( oh it is good being here , saith he ) would faine haue stayed there still z . And the Apostle Paul that had seene it , could not vtter what he had seene 4 , but longed exceedingly after it , as one neuer well till he were there 5 . And vndoubtedly , enlarge we our mindes all that may be , we shall say , when we shall come to see and enioy it , as the Queene of the South , when shee came and saw Salomons royaltie 6 , the one halfe , nay the hundreth part of that we shall finde there , was neuer either reported vnto vs , or conceiued of vs here . The third Benefit , is the inseparable company of Christ . They shall follow the Lambe there , whithersoeuer he goeth a . In this world is Christ said to be with vs b : after this life are we said to he with him c . Here he is said to be with vs , while we soiourne from him d : there are we said to goe to him , and to be at his home with him e . And if it be matter of much joy to haue Christ with vs here , what will it be to abide for euer with him there f ? If Christs presence by his spirit g be so comfortable here , that it is able to cheere vs vp in all our greatest afflictions h : what shall his glorious presence be eternally there ? Conceiue we it by some comparisons . It were a great grace , and such as would minister much comfort to a Courtier lying sicke at home of the gowt , to haue the Prince not onely to send to him , but in person also to visit him : but much more comfort and joy would it be to him , to be able , being recouered , to repaire to the Court , and there enjoy his Princes presence , with such fauors and pleasures , as that place may afford . How much more then , in this case , is it a great grace and a comfort , that God vouchsafeth to visit vs here by his spirit i , sometime more familiarly and feelingly , but euer so effectually , as thereby to support vs euen in our heauiest afflictions ? but yet how much more exceedingly shall our ioy and comfort be increased , when being freed from all infirmities , we shall be taken home to him , that we may liue in ioy and blisse for euer with him ? As that Courtier hauing assurance giuen him of recouery by such a time , would exceedingly reioyce to thinke of the ioy of that day , and count euery day a weeke , if not a yeere , to it , wherein he should being recoured returne againe to the Court , and be welcommed thither in solemne manner by all his frends there , the Prince himselfe principally : so well may the faithfull soule not a litle ioy to forethinke with it selfe , what a ioyfull howre that shall be vnto it , wherein by death parted from the body , it shall be solemnly presented before the face of Christ , and entring into the heauenly palace , shall be welcomed thither by the whole court of heauen , by all the blessed spirits that there abide i . Againe ; this life is the time of our contract with Christ k after this life commeth our mariage-day l . Now as a virgin espoused to one that is trauailed to the East-Indies , if she do indeed faithfully and vnfainedly affect him , though she ioy to read a letter , or to see some token from him , yet it is nothing in that kinde that can giue her contentment m , but shee longeth for his presence , desireth to heare of his returne , and joyeth to thinke on that day , when meeting againe they shall be so matched , as they shall neuer more againe be so seuered . So here , though the Christian soule contracted to Christ , during the time of this contract , in his absence from her n , receiue many fauors and loue-tokens from him o , as are all the blessings she enioyeth here , be they spirituall or temporall p ; yet they can not all of them giue full contentment vnto her , but helpe rather to enflame her affection towards him , and make her , if she sincerely loue him , as she professeth and pretendeth to do , the more earnestly and ardently to long for that day , wherein she shall come inseparably to be lincked vnto him , and euerlastingly to enioy his personall presence , which aboue all things she most desireth . The fourth and last , but not the least Benefit that death bringeth vs vnto , is immediate communion with God : when God shall be all in all and vnto all q : when we shall draw our delights from the fountaine of all r , from the well-head ſ : when God shall conueigh and minister vnto vs immediately by himself , whatsoeuer he now communicateth vnto vs by meanes t . This ( though it be the greatest benefit of all , x yet we can say the least of all of it . Onely thus much : If the meanes whereby God now imparteth his mercies vnto vs , be so sweet to Gods saints , ( the ministerie of his word , his holy mysteries , and religious offices ) that they earnestly thirst after them when they want them u , delight exceedingly in them when they haue them , seeme to be euen rauished and enamoured with them y , prefer the sweetnes of them before the sweetest sweets z , yea seeme to doate so vpon them , that they haue neuer enough of them a if the dimme beames , I say , of Gods face and fauor shining through these thick clouds and veiles be so comfortable to them , that they esteeme all worldly ioyes and delights , as nothing in regard of them b : oh what shall God himself be , when we shall see him fully face to face c , when we shall finde all togither in him , draw all immediately from him , and enioy whatsoeuer our heart can desire or minde imagine , yea far more than either of them can possibly now reach to d , in him . And thus we haue seene the benefit of death , both in regard of the euils from which it freeth vs ; as also in regard of those good things that thereby accrew vnto vs : whence we may well conclude , that as Gods children may lawfully desire it , so they haue iust cause and great cause earnestly to long after it . Now the Vse then of this point is first to ouerthrow the opinion of those that thinke it not lawfull in any case to wish or desire death , yea in regard of freedome from outward euils ; sithence it is promised , as we haue shewed , by God as a blessing , and as a blessing in that very kinde e . Yea but , may some say , if we may desire it , we may do it : we may then hasten our owne end . It followeth not . A man may desire many things to be done , which yet he himselfe may not doe . A man may desire the ministerie f : yet he may not make himselfe a minister g . He may desire to haue some malefactors taken away by the sword of iustice : yet , being a priuate person , he may not do it himselfe . So a man may desire death , and seeke it at Gods hands ; but not procure it or hasten it by any meanes of his owne h . Secondly , it serueth to shame and condemne such as are so loth to dye , that they can not endure to heare of death and dissolution : so far from desiring that which they haue so great cause to desire , that they can not brooke or abide any mention or motion of it , can worst of any thing away with it : in so much that some forbeare the doing of some things , some matters of conueniencie , yea some necessarie duties , as making of their Wils , out of a friuolous and superstitious conceit , that they shall dye shortly , if they do them . Yea many though they can not liue , yet are vnwilling to dye i . Though they liue in that miserie , that they can haue no ioy of their liues , that their life is rather a lingring death than a life k , yet would they rather continue still in such miserable plight , then be content to haue an end put to their intolerable torments , much more bitter than many deaths , by an easie dissolution , by a speedy dispatch . No paine , no torment , no pangs of death , can preuaile so with them , as to make them willing to vndergo what they can not auoide l , or content to goe to God. Now for Heathen , or such as haue no hope but here m , to be thus affected , were not greatly to be wondred at . But for Christians , that professe themselues to be but pilgrims and strangers here n , this world a strange country to them , and heauen their owne countrey o , their home , their fathers house ; for them to be so vnwilling to leaue this world , to depart hence , to returne to their owne home , as if their fathers house were not an heauen but an hell , it is a foule shame , it is no small blemish to their Christian profession . Yea it sheweth such persons to be possessed still with a great measure of hypocrisie . For what is it but hypocrisie , when our prayers and our practise concur not , when the one is directly contrary vnto the other , when we are most vnwilling to that , that daily we would seeme to desire Or how do not our prayers and our practise the one directly crosse the other , when we pray daily to haue , not our will , but Gods will to be done q ; and yet when it commeth to the point , that God calleth vs to come to him , we hang back , and are vnwilling to do what he willeth vs r , would rather writh Gods will to ours , than conforme our will to his , would rather haue our owne will done against Gods will to our owne euill , then the will of our louing father wrought on vs for our good ? How do not our tongues and our hearts apparently and exceedingly jarre , when we pray daily to God , that his kingdome may come ſ , and yet we wish and desire rather to stay here still , where Satans throne t and kingdome u is ; and where we our selues are in some degree still of thraldome x , then to be translated hence vnto that eternall kingdome y ; where we shall be absolutely free from all spirituall seruitude , and shall reigne in glory for euer with Christ Iesus our head ? And surely strange it is to see here , as * one well obserueth , how contrariwise we are in this kinde affected to our owne courses otherwise . For the labourer hasteth to repose himselfe z ; the mariner roweth with all might to gaine his port , and is glad at the heart when he is once come within kenning of it ; the trauailer is neuer quiet till he be at his wayes end . And yet we tied in this world to a perpetuall taske , tossed as on the sea , with continuall tempest , toyled and tyred out with a tedious and combersome passage , can not see the end of our paines but with griefe , view our port but with teares , thinke on our home but with horror and dread : Seeme weary of our worke , of our waues , and our way ; and yet when death commeth to rid vs of them , to set vs at an end of them , and to put vs into our port , we shun it as a rocke , and cannot endure the sight of it a : do as litle children , that go crying out of some maladie all day , and at night when the medicine commeth that should heale and helpe them of their paine , or the Barber-Surgion that should pluck out the aking-tooth , haue no griefe more now , but are wel enough without it ; feare the meanes of ease more than the disease , : the medicine more than the maladie it self so we feare what we should wish for , and wis what we should feare ; yea feare most and abhorre what we haue most cause to desire 6 . Oh but life is sweet , will some say : and man is a creature that loueth life c . Do we loue life ? let vs loue true life , loue eternall life , loue that life that is life indeed d . For this life is no life , but a death rather than life 7 . It is no true life that yeeldeth to death , that tendeth to death , that endeth in death e : that is true life , that is eternall : that is true life , that cannot be dissolued by death f . If we desire such life then , let vs desire death : for there is no way to such life but by death g As a Christian man therefore hath no cause to feare or abhorre death h , because it can neither bereaue him of spirituall i , nor debarre him of eternall life k : ( he dieth not , though he dye l : his death is no death : ) so he hath great cause to loue and desire death , because it bringeth him to perfection of spirituall life m , it placeth him in possession of eternall life n . As he hath no cause to dread death , because it cannot seuer him from Christ o : so he hath good cause to desire death , because it bringeth him home vnto Christ p . And it is no death , but life , to be joyned vnto him ; as it is no life , but death , to be seuered from him q Vse 3 Thirdly , this serueth to shew the efficacie and excellencie of faith : it maketh those things most cheerefull , most comfortable , most desirable , that are most dreadfull , & discomfortable , and terrible r in themselues : it altereth cleane the nature of things : it maketh the world irkesome to Paul ſ , which all men naturally desire and delight in : it maketh death and dissolution desirable and delightsome vnto him , which all men naturally abhorre ; insomuch that though they be weary of life , yet they are vnwilling to dye ; though they haue no pleasure of their life , yet loath are they to leaue life , and to dye once , that they may liue euer . It is cleane contrary with Paul. His life is not deere to him t : and death is desired of him u : yea so much desired , that he can hardly , but for others , induce himself to liue longer x : it is as hard a matter to make him patient of life , as it is to make other men patient of death y : it is a mastery with them to make them willing to dye ; it is a masterie with him to make himselfe willing to liue . And surely a great matter it must needs be , that maketh a man dye cheerefully , not as one weary of life z , but as desirous of death a ; as desirous of death , as other men are of life , because in death and by death he looketh for life b . Fourthly , this should incite vs to the loue and desire of that , which we haue so good , so great cause to desire c ; For what should we desire rather than to be at rest , at an end of all our troubles and trauels ; to be freed from the burden and bondage of sinne , from Satans assaults , from the present wicked world ; to be rid of infirmitie ; to be stript of our mortalitie ; to be made perfectly gratious , and vnspeakably glorious ; to be in ioy vnconceiuable , and in happinesse eternall ; to be present with Christ , and for euer with God ? This was the end of Christs descending , that we might ascend d : of his descending to vs , that we might ascend vnto him : he to misery , we to glory ; he to be crucified , we to be crowned ; he to be crucified for vs , we to be crowned with him . And if he were content to do the one , how much more we the other ? If he counted it meat and drinke to do that for our good e , how much more should we desire to do this for our own good ? And indeed his descending cannot be beneficiall vnto vs , vnlesse we ascend vnto him f . That was the end of his descending : and that is the end of his ascending . As he descended , so he ascended that we might ascend g : he went into heauen before vs , to prepare a place for vs h , and to draw vs vp to him i , that we might reigne for euer with him k . And shall we then be vnwilling to follow him to our eternall glory , to our endles good ? Certainely with an euill will would wee accompanie him to the crosse , if we be so vnwilling to come after him to the crowne . Oh let vs rouse vp therefore our dull and drowsie spirits ; let vs sharpen and whet on our affections and desires herevnto , that we may be willing to dye , that we may euen desire death . For , He liueth but euill , that cannot dye well * . And , It is one point of well-dying , to be willing to dye 1 . And no man dieth more willingly , than he that desireth death . Now that we may ( with this blessed seruant and Apostle of Christ ) loue death and desire death , let vs so liue as we may not feare death . For how can a man desire what he feareth m ? Wouldest thou therefore haue death to be not terrible and horrible , but desirable and delectable ; not lamentable , but comfortable ; not dreadfull , but cheerefull and delightfull vnto thee ? ( For it is not , neither can it so be vnto all , but vnto some onely n ; to those alone that are qualified so , as our Apostle here was . ) Then first suffer not thy soule to be glewed to this world . For it is the loue of this life that maketh death bitter 4 . Therefore are so few content to be dissolued , beeause they are so wedded to the world 5 ; whereas to a minde that loatheth and misliketh the world , nothing is so welcome as death , that taketh him out of the world . Yea take heede that the good blessings that God here vouchsafeth thee , cleaue not too close to thee . For euen they are often vnto vs , as Absolom to Dauid o , a meanes priuily to filch our affections from God , and to make vs more vnwilling to go hence vnto God. Let vs remember that these things , though good things , are but as rings and loue-tokens that God wooeth vs here withall . And as it were but an harlotry loue in vs , to affect the present more than the party that sendeth it p ; so an absurd and a preposterous thing , that Gods loue-tokens sent to vs , should lessen our loue to him , and make vs lesse desirous of the fruition of him . Which that therefore they may not do , we must take heede that our hearts be not set too much on them q ; that we vse them so that we do not abuse them r ; that we be not so desirous still to retaine them , that they make vs more vnwilling , parting with them , to depart to him that sent them , when he shall call vs to come to him . Let vs so possesse them , that they hang loose about vs : then when death commeth to strip vs of them , they will go off with ease , as we slip off our garments , when we lay vs downe to sleep . Otherwise if they cleaue to vs , we shall not part but with paine ; as the shirt that sticketh fast to the vlcerous body , and pulleth skin and flesh away withall : as the tooth , that standeth fast in the head , commeth not out but with much difficultie , teareth the gum , or bringeth a peece of the jaw away with it ; when the tooth that is loose , commeth out with ease . Secondly , hate sinne , and death will be delightfull vnto thee . It is the loue of their corruptions , that maketh men loth to leaue them ſ , and loath to appeare there , where they must be called to account for them . The loue of sinne maketh men feare death : and the hatred of sinne would make men loue and desire death . For he that hateth sinne in himselfe a , cannot but desire to haue the bodie of sinne wholy abolished in his soule b : which , because it will last with him as long as he liueth c , and will not be vtterly abandoned till death ; therefore the more he hateth it , the lesse he loueth life ; the more he abhorreth it , the more he desireth death . As the more impatient of sicknes , so the more impatient of sinne , the more desirous of death d . Thirdly , lay a good foundation for life eternall e . Labour to keepe a good conscience , and the comfort of a good conscience f , and death shall not be dreadfull but cheerefull vnto thee . For the godly hath hope euen in death g . The worldly man hath his hope , as his happinesse , in this life h alone . And therefore so long as life lasteth , some sory hope he may haue i But when he dieth , his hope dieth with him k . And therefore iustly feareth he death , that putteth a finall end , as to his happinesse , so to his hopes . Whereas the godly man retaineth his hopes , euen when life decayeth l therefore iustly rifest then with him , because he approcheth then neerest to the accomplishment of them . And therefore litle reason hath he to feare or abhor death , much cause to affect it , and cheerefully to expect it ? For he that is in the state of grace and life , cannot be put beside it , or depriued of it by death m . And he may well cheerefully expect , and euen with triumph entertaine death n , that is to receiue and enioy a crowne of eternall life after death o . That therefore we may be confident in these our desires , in coueting to remoue hence , that we may goe vnto God ; let vs studie so to carry our selues , that both staying here , and remouing hence , we may be acceptable vnto him p . Labour then for this : yea labour not onely for it ; but labour further , in the fourth place , to get assurance of it to thine owne soule q . Labour ( I say ) to get assurance of Gods fauour in thy life , and thou shalt not neede to feare death r . A man will neuer be afraid to go to God , if he know that in Christ he is reconciled vnto God ſ . He will neuer be afraid to lay downe this cotage of clay , if he be assured that he hath an eternall housing , not made with hands , reserued for him in the heauens t . The want of the former , of the thing it selfe , maketh the vnfaithfull feare death ; and not without cause ; because they haue laid no foundation for life after death ; and therefore when they dye , they dye irrecouerably , they dye eternally , they passe not from death to life , but from death to death u , or from death to such a life , as is worse than any death , a dying life and a liuing death x . The want of the latter , to wit , of the assurance of it , maketh euen many faithfull feare death ; ( though that without iust cause ; ) because , though they haue laid a sure foundation for life , and therefore cannot miscary , but must needs doe well in death ; yet they want the comfort of it , because they do not apprehend it , because they are not assured of it y : which maketh them therefore with feare to expect death , as a sergeant that came to arrest them , and to carry them away to hell ; which , if they could consider of things aright , they had cause rather with great ioy to welcome , as Gods messenger , sent to conueigh them hence to heauen . Fiftly , learne to dye whiles thou liuest ; learne to dye before death a . Forecast thine end b thinke oft on it 4 ; fit thy selfe for it ; that though it come neuer so soone , neuer so sodainly , it may not surprise thee vnawares , it may not finde thee vnfitted . He can not dye with alacritie , he can not in holy manner desire death , that hath not fitted himself for death , that hath not before hand seriously thought on his end , and addressed himselfe thereunto c . Therefore men feare it , because they are not prepared for it : therefore they dread it , because it commeth ere they expected it d . As thou art wont therefore ere sleepe come vpon thee , to compose thy selfe vnto rest , by stripping thy selfe , lying downe in or on thy bed , drawing the curtaines about thee , closing thine eyes , acting sleepe as it were , before thou sleepest : So endeuor daily , before death seize on thee , to compose and addresse thy selfe vnto death 5 , by the serious meditation of thine vnauoydable end , as most certainely not farre of * , so vncertaine how neere , by labouring to work out of thy minde such secular , carnall , or satanicall conceits , as may bring thee out of loue with it , and by striuing to bring thy selfe acquainted with it , yea to worke thine heart to a loue and a liking of it , that when it commeth , thou maist entertaine it , neither as a foe , nor as a meere stranger , but as a wonted guest , as an ancient acquaintance , as a familiar frend e It is a matter , as of much consequence , for the furtherance of a cheerefull departure , so of great difficultie , not so soone atchieued , not so easily learned , f as many men imagine : yea it is that , that we may well all our life long be a learning ; g since it is , or ought to be the maine ayme of euery mans whole life , to prepare and fit him for death h . Sixtly and lastly , when thou lookest towards death , looke withall euer further than it . When thou meditatest on death , meditate withall on those benefits that shall accrue vnto thee by death . Oh could we see them , as Paul did , when he was rapt into the third heauen i : we would neuer be well , vntill we were there . Nay , could we see but some glimpse , as those three Disciples did k , of that glory ; we would neuer lin longing till we were entred or entring into it . But this since we cannot hope for , till we come there ; let vs labour with Moses the meane while , with the spirituall eye of the soule , with the eye of faith and meditation , to see him that cannot be seene l ; yea to see that , that cannot be seene m ; to see that with the spirituall eye , that cannot be seene with the naturall eye : with our Apostle , to looke not on the things that are seene , but on the things that are not seene n : not consider death as it sheweth it selfe to the eye of flesh and blood , and as it is in it owne nature , as an enemie to man , as a punishment of sinne o ; but as it is manifested to the eye of faith out of Gods word , as it is now altred and changed through Gods mercy in Christ , as a great benefit , as a blessing , as the messenger of God p ; as Gods messenger , I say , for the good , yea for the endlesse good of all those that belong vnto God. Open the eye of thy soule to looke not vpon it , but beyond it . Muse oft vpon the happinesse that shall ensue vpon it , and cannot be attained but by it . That will make thee desire death , though not for it selfe , yet for it q ; yea it will make thee euen in loue with death , if thou beest in loue with it ; since thou canst not but by death attaine vnto it . Fiftly , this helpeth to confute certaine erroneous conceits . First , the popish opinion of Purgatorie . For what cause or reason should Christian men haue to desire death , if they were to goe to such a place after death ? to passe not from paine to ease and rest , but from paine to paine , from lesser paines to greater paines ; to greater torments after death , then euer they did or could endure in this life r : not to goe vnto Christ , bnt to goe further from Christ ; not to conuerse with him immediatly after death , but to be depriued of those meanes , whereby they had spirituall society with him , and did comfortably enioy him by his spirit here vpon earth . A meere dotage of mans idle braine , hauing no shadow of ground or warrant out of Gods word , teaching the Saints of God to expect after death wo and paine and hell , where the Spirit promiseth nothing but life a , rest b , ioy c , and heauen d . Secondly , it confuteth likewise another vnsound assertion , to wit , of those that denie vnto the soules of the Saints deceassed entrance into heau'n , and accesse vnto the presence of Christ , vntill the last day . This erroneous conceit was of old broached by Irenaeus f , and was of late againe reviued by Pope Iohn 22 g . But was then opposed by the most of his Cardinals , and confuted by the Diuines of the Uniuersitie of Paris , and the Pope himselfe ( as some write ) constrained by Philip the Faire , then King of France , publikely to recant it h ; as also Benedict 12. his next successor , solemnly condemned it i . And it is a point indeede directly contrary to the promise of Christ , and to the Desires of the Saints . To the promise of Christ made to the Theife on the Crosse ; This day shalt thou be with me in Paradise k : which Paradise this our Apostle expoundeth to be the third Heauen l , the present place of Christs residence and abode m . To the Desires of Gods Saints ; this our Apopostle , and others , as well here , as else-where , who desire to remoue hence , that they may goe thither to Christ n . But in vaine should they desire for that end to remoue hence , if when hence they departed , they should not go to christ , but wait without , I wot not where , secluded from all accesse to him , and from the sight of him . So that of necessitie either we must shut Christ himselfe out of heauen , or else we must admit the soules of the Saints , who by direction of the Spirit of God ( which cannot mis-informe them , either delude or deceiue them , ) desire therefore to be dissolued , that they may goe immediately to be and abide with him where he is . Lastly , it teacheth vs not to mourne excessiuely for the deceassed o . For how can we desire to goe after them , if we mourne for them , as if some euill had befallen them ? or what cause haue we to bewaile them , that are therefore happier than vs , because they are gone thither before vs p , whither we must once follow them , and can neuer be fully happy here , vntill we be there with them ? Rather ; are they gone before vs , that were neere and deere vnto vs ? Let their departure from vs , that were so much affected of vs , be a meanes to draw our affections more to the place whither they are gone before vs ; and to those courses , whereby we may be partakers with them , as in the grace of God here , so in glory hereafter . FINIS . Praeclarè Antiphanes apud Stobaeum tom . 2. cap. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quae Lipsius sic vertit . Lugere amicos mortuos minimè decet . Non mortui etenim sunt : sed illam ipsam viam , Quam mox necessum inire nobis ●mnibus , Illi praiuerunt : & ecc● postmodù̄m Transgressi in vnum idemque diversorium Coniuncti agemus quicquid eui relliquum est . Notes, typically marginal, from the original text Notes for div A68088-e100 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristo● . ethic . l. 10. c. 1. Exempla maximè mouent . Cic. de orat . lib. 3. Validiora sunt exempla quàm verba , & plen●us opere d●cetur quàm vcce . Leo serm . de ieiun . b 1. Cor. 11. 1. Ephes . 5. 1 , 2. Phil. 3. 17. Hebr. 12. 1 , 2. & 13. 7. Iam. 5. 10. c Longum est iter per praecepta : breue & ●fficax per exempla . Sen. epist . 6. d Hoc plus valent exempla , quod fieri posse docent quod factum est . Sermo quidam vinus & efficax exemplum operis est , facilè persuadens quod intendimus , deum factibile probat esse quod s●ademus . Bern. de resurr . ser . 2. Ex aliorum factis fieri poss● credunt , quod forte , dā putant non fieri posse , pigrescunt . Aug. epist . 134. Adiuvari se exemplie exoptat humana infirmitas , quo facilius ipsa etiam nunc faciat , quae ali●● fecisse ante cognoscat . Saluian . ad eccles . cath . l. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 5. 17. Lege Bern. serm . de Martino . e Ierem. 31. 34. f Iohn 17. 3. g Si cognitio Dei vita aeterna , tum ignorantia Dei mors aeterna . Bern. in Cant. h Galat. 3. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Sel. hom . 2. i 1. Tim 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem Alex. Paed●g l. 1. c. 4. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil . l Act. 4. 12. 1. Cor. 11. 11. m Mark. 16. 16. John 3. 16. n 1. Tim. 2 15. Iohn 11. 27. 2. Tim. 1. 5. o Rom. 10. 14 , 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marc. de lege spir . 102. Indiget fides cog●iti●ne , sicut & cognitio indiget fide : neque enim esse potest sides sine cognitione , neque est cognitio aliquid sine fide . Theodor. de cur . Graec. aff . l. 1. Notes for div A68088-e430 a 1 Cor. 6. 19. b 1 Cor. 6. 19. c Magis viuorum solatiae , quàm mortuorum subsidiae . Aug. de cura pro mort . ger . d Rom. 12. 2. e Paula , Marcella , & Eustochium . Legatur Paulae epitaph : & Hierenymi Epistola ad easdem . f Sic Hieron . ad Marcellam ; Maguis pro●●cas quaestionibus , & torpēs acio ingenium , dum interr●gas , doces . g Later unculis I●ditur ; In supervacuis sub●ilit as teritur . s●hol● , noes vitae discitur . Sen. epist . 106. Qu●scire magis i●vat quàm prodest ▪ Ibid. In quibus ●ihil ali●d quàm acumen exercetur . Ib. 109. Quibus quisquis se tradidit , quaestiunculas quidē r●fras nectit ; cater●●● ad vitam nihil profici●● Ibid. 111. Quibus doce●●● magis disputare quàm viuere . Ib. 9. 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 3. 5. i Sen. epist . k Luk 2. 19. l Gen. 17. 7. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai . 53. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal . 90. 3. Psal . 90. 3. n 2. Sam. 15. 26. o ●rudir● cupiens flagell● , non erut● do Job● Bern. in Cant. 33. p Qualu Stoicorū illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Asfecti● humana ( vel inhumana potius ) canine aequanimitatis stupore formata Tertuli depatient . Indolentia ista nō sine magna mercede cantingit , immenitaris in , stuporis in corp . re . Grantor apud Oic . Tuscul l. 3. Et verè Archytas in ethic . apud Stab . tō . 2. c. ●●s Ita enim ●mendandus est locus ille , qui nō sine mendo in vulgat ishabetur : nec corrigunt sed corrumpunt mentē autoris , qui pro substi●u●●t : sicut & ijde●● frustra sunt , dū●lausulam novissimam sine causa solicitant . q Non et vera pa●ientia , vbi non est vera sapientla , ( vbi non est vera pietas . ) Cyprian . de patient . r Pers●uerantia sola virtutū coronatur . Bern. de temp . 114. Sola est cui aeternitas redditur . Idem de consider . l. 5. Non inch●antibꝰ sed perseuerantibus praemium propunitur . Isidor . de sum . bon . l. 2. c 7. Siquidem , Non perseuerare cultus est mutilus . Bern. in Cant. ſ Superest vt laudabile principium condignum consequatur finem , & cauda hostix capiti coniungatur . Bern. ep . 24. & 165. Caput animalis cum cauda in sacrificijs offerendū . Lev. 3. 9. quia sine perseuerantia nihil placet . Rad. Ardens in 1 a. 40 a. ſ Psal . 119 97. t Job . 23. 12. Notes for div A68088-e1040 a Zanchius in Philip. b Bernard . in Cant. c 1. Cor 4 15. Galat 4. 10. d 1. Th●ss . 2. 7. e Indalgenaū est hounestis affectibus : & interdū , etiemsi premunt caussae , spiritus in honorē suorum vel cum tormento retinendus est ; cum bono viro viuendum sit , non quamdiu iuvat , sed quamdiu oportet . Delicatus est , qui mori perseuerat , qui 〈◊〉 amicos tanti putat , vt diutius in vita commoretur . Etiā qui vult mori , qui cepit , vbi suorū vlilitas exigit , intermittat , & suis se cōmodet . Ingentis animi est aliena causa ad vitam reuerti . Sen. ep . 104. Vitam tibi ipsi si negas , multis negas . Sen. Theb. f Vise Clem. Alex. strom . l. 3. & Am bros . ep . 12. qui & idem de Acholio epist . 49. de Martino Seuerus epist . 3. & Bern. de temp . 105. g vers . 22. h vers . 23. i vers . 24. k vers . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doctrine . Branches 2. Branch 1. a 1. King. 19 4. b Luk. 2. 29. c 2. Cor 5. 8. Reason 1. d Apoc. 14. 13. e 1. King. 14. 12 , 13. f Esai . 57. 1. Reason 2. g Luk 16. 22 , 23. Hebr. 9. 27. h Eccles . 12. 7. 2 Cor. 5. 8. i Joh. 14. 3. 2. Thess . 1. 10. & 2. 1 , 8. * 2. Tim. 4. 8. Hebr. 9. 28. Reason 3. k Matth. 6. 20. Questions 2. Question 1. l 1. King. 19. 4. m Apoc. 14. 13. n 2. Cor. 5. 4. o Rom. 7. 24. p Eccles 7. 22. Rom. 67. Question 2. q 2 Cor. ● . 8. r 1. Thess 4. 7. ſ Jona 4. 3. Ridiculum est ad mortem currere taedio vitae . Epicur . apud Sen. epist . 24. Vir. fortis ac sapiens non fugere debet è vita , sed exire . Et ante oīa ille quoque visetur affectꝰ qui multos occupauit , libido moriendi . Sē . ibid. t Matth. 26. 39. u 2 Sam. 15. 26. Confirmandus est anumꝰ . vel ad mortis , vel ad vitae patientiam , Sē . ep . 24. Branch 2. x 2. Cor. 5. 8. and in this place . y ademptionē malorum , & aleptionē bonorum . * Mors nulliꝰ mali est materia , multorum finis . Sen de ben . l. 7. c. 1. Malorum omnium remedium est . Idē quaest . nat . l. 6. c. 32. Reason 1. Euils Corporall 1. 1 2. Tim. 3. 12. nunquā deerit persecutio Christiano , sicut nec Christo , Si ergo pro Christo pressuram nondum pateris , vide ne piè viuere in Christo nōdū ceperis . Aug. in Psal . 55. Fidenter dico , quia minus piè viuis , si minus persecutionem pertuleris . Greg. ep . 27. l. 6. 2 Act. 14 23. 3 Joh. 15. 19. 4 Luk 21. 12 , 16 , 17. Troa . 29. 17. a Joh. 16. 2. Psal . 37. 12. 14. b 1. Cor. 15. 19. c Luk. 16. 26. d Aug. in Psal . 34. 17 , 19. e Bern. in Psal . 91. 15 , 16. Corporall 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist . ethic . l. 2. c. 3. f Jerem. 30. 14. g 1. Cor. 11. 32. h Esai . 35. 10. i Esai . 25. 8. Apoc. 21. 4. Mors omnium dolorū & solutio est , & finis ; vltra quam mala nostra non exeant . Sen. ad Marc. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeschyl . k Esal . 54. 9. Corporall 3. l Apoc. 14. 13. m Gen. 3. 19. n Luk. 10. 40 , 41. o Esai . 49. 4. * Ipsa cessabunt misericordiae opera , vbi nulla erit indigentiae miseria . p Apoc. 7. 16. & 21. 4. q Ma●. 25 . 35 , 36. Aug. de 10. chord . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophal . h Heb. 10. 33 , 34. & 13. 3. mis● ricordia nonnall is q●od miserum cor faciat . Aug. contr . aduers . l. g. l 1. c. 20. & Isidor . orig . l 10. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aeschyl . Vltimus & optimꝰ medicus morborum etiam immedicabilium mo●s . 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Mors omnibus finis , multis remedium , nonnullis votum . Sen. ad Marc. c. 20. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. i Ipsa senectꝰ morbus est . Terent. k Ipsa vita morbus est . Aug de tēp . 74. l Psal . 89. 48. m Hebr. 2. 14. n 2. Cor. 5. 4. o Ipsa immortalitas vera sanitas est . Aug. ibid. p Ephes . 6. 11 , 12. q 1. Petr. 5. 8. r 1. Chron. 21. 1. ſ 2. Cor. 1 2. 7. t Apoc. 12. 4 , 13 , 15 , 17. u Apoc. 12. 12. Euils . Spirituall 1. x Apoc. 15. 2. & 20. 4. & 12. 11. y Ioh. 12. 31. z Eph●s . 2. 2. a Luk. 4 13. b Apoc. 12. 5. c Apoc. 12. 9 , 10. Spirituall 2. d 1. Cor. 5. 10. e Psal . 31. 13. Ier. 20. 10. Esai . 36. 22. & 37. 23 , 25. f Psal . 55. 9. & 119. 158. g Psal . 119. 136 , 158. 2. Pet. 2. 7 , 8. h Genes . 27. 46. Psal . 120. 5 , 6. Ierem 9. 2 , 3. i 1. Cor. 5. 10. k Math. 13. 25 , 26 , 30. l Math. 13. 12. Luk. 3. 17. m Math. 13. 30. n Math. 13. 41. o Rom. 14. 21. 1. Cor. 8. 9. p Rom. 14. 15. Spirituall 3. q Rom. 7. 24. 1. Cor. 8. 12. r Rom. 2. 23. 2. Sam. 12. 14. ſ Math. 5. 16. & 6. 10. Exo. 32. 12 , 32. t Rom. 6. 7. u Ad●m acceper at posse quod vesset , 〈◊〉 velle quod posset : nos accipimus & posse quod volumus & velle quod poss●mus . ille posse non peccare ; nos non posse peccare . Aug. de corrept . & grat . c. 11. Spirituall 4. x Ioh. 16. 32. Hebr. 13. 5. y Math. 26. 46. Psal . 22. 1. z Esai . 49. 14 , 15. * Psal . 13. 1. “ Psal . 6. 1 , 2 , 3. 6. & 13. 1 , 2. & 27. 9 , 13. & 30. 7. & 31. 16 , 22. & 77. 1 , 2 , 7 , 8 , 9 , 10. # Esai . 54. 7 , 8 , 9. Reason 2. Benefit 1. h 1. Cor. 13. 9 , 11. i Rom 8. 23. k Levit. 23. 10. l Ephes . 1. 14. 2. Cor. 1. 22. & 5. 5. m 1. Cor. 2. 9 , 10 , 11 , 12. 1. Pet. 1. 7. 2 Petr. 1. 4. n Math. 13. 46. o Philip. 3. 7 , 8 , 9 , 10. p Math. 5. 6. q 1. Cor. 13. 10. Viuere volunt vt perfecti s●nt . mori v●lint , & perfecti 〈◊〉 . Aug. ●n Mat. sig . 17. r Psal . 84 11. Benefit 2. Rom. 2. 7 , 10. & 5. 2. 2. Tim. 2. 10. ſ 2. Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themist . apud St●● . c. 119. t Rom. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nobis , Beza . neque enim erimus ●tiosi spectatores , sed participes gloriae . Bern. de diuers . 1. u Malac. 4. 2. x Coloss . 3. 4. y Math. 13. 43. 1. Ioh. 3. 2. 2. Cor. 3. 18. 2. Thess . 1. 10. z Math. 17. 4. bonum est nobis esse hîc . 4 2. Cor. 12. 4. 5 2. Cor. 5. 2. 6 1. King. 10. 6 , 7. Benefit 3. a Apoc. 14. 4. b Psal . 91. 15. Math. 28. 19. c Iob. 14. 3. & 12. 26. & 17. 24. d 2. Cor. 5. 6. e 2. Cor. 5. 8. f 1. Thess . 4. 17. g Ioh. 14. 16 , 17 , 18. h Rom. 5. 3. & 14 17. Psal . 23. 4. Philip. 4 4. 1. Thess . 5. 16. 2. Cor 1. 3 , 4 , 5. Esse Christum cum Paulomagna securitas : Esse Paulum cum Christo summa felicitas . Bern. in Psal . Qui hab . i Ioh. 14. 23. Apoc. 3. 20 i Hebr. 12. 22 , 23 , 24. k Hosh . 2. 19 , 20 . desponsabo te mihi . l Apoc. 19. 7. & 21. 2. m Nil mihi rescribas : attamen ipse veni . Penelope Vlyssi . Ovid. ep . 1. n Luk. 19. 12. o Ephes . 4. 7 , 8. p 1. Cor. 3. 21 , 22 , 23. 1. Cor. 12. 4 , 8 , 9 , 10 , 11. Rom. 8. 32. Benefit 4. q 1 Cor. 15. 28. r Jam. 1. 17. ſ Psal . 36. 8 , 9. Apoc. 7. 17. t Apoc. 21 , 22 , 23. x Esai . 58.13 . Psal . 122. 1. & 63. 3 , 4 , 5. u Psal . 42. 1 , 2 , & 63. 1 , 2. & 119. 20. y Psal . 84 per totū . & 119. 97. 1 Petr. 2. 2 , 3. z Psal . 19. 10. & 119. 103. Iob. 23. 12. a Psal . 27. 4. & 63. 5 , 6. & 119. 62 , 57 , 147 , 148 , 164. c Esai . 33. 14 , 15 , 16 , 27. 1. Cor. 13. 12. 1. Ioh. 3. 2. Quis oculis glorietur , qui suspicentur diem ? quibus Sol per caliginē splendet ? licet contentus interim sat effugisse tenebras , adhuc non fruitur bon● lucis . Tunc animꝰ noster habebit quod gratuletur sibi , cum emissus his tenebris , in quibus volutatur , non tenui visu clara perspexerit , sed totum diem admiserit , & redditꝰ caelo ( Deo ) suo fuerit . Sen. ep . 79. Quid tibi videbitur divina lux , cum illam suo loco videris ? Tunc in tenebris vixisse dices , cum totam lucem totus aspexeris , quem nunc , per angustissimas oculorum vias , obscurè intueris , & tamen 〈◊〉 tam procul . ep . 102. d Ephes . 3. 20. Conclusion . 2 King. 22. 20. Esai . 57. 1 , 2. Apoc. 14. 13. Vse 1. e 1 King. 14. 12 , 13. Tuscul . lib. 1. f 1 Tim. 3. 1. Qu●ntots mperator terrae huius in peregrinis l●●is aut honoris specie aut muneris alicuius causa iubet degere ? nunquid hinc inconsulto Imperator● discedunt ? & quāto amplius est 〈◊〉 parere quàm h●manis ? Ambros . de bon . mort . c. 2. g Habr . 5. 4 , 5. h Vetat ille dominans in nobis Deus iniussu hinc not suo demigrare , Ci● . Vse 2. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictet . apud Stob. cap. 120. Inter mortis m● tum & vitae tormenta miseri fluctuant : & viuere nolunt , & mori nesciunt . Sen. ep . 4. Patinon vultis , exire timetis ; qui● faciam vobis ? Cyprian , de mortal . k Herodicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apud Plut. de sera vind . Quid huius viuere est ? diu mori . Sen. epist . 101. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Iphigen . Debilem facito manu , Debil●m pede , coxa : Tuber adstruegibberum ; Lubricos quatedentes . Vita du●● superest , benè est . Mecaenas : Qued miserrimum erat , ft incidisset , optatur ; & tanquam vita petitur , supplicij mora . Invenitur qui malit inter supplicia tabescere , & perire membratim , & toties per stillicidia amittere animam quam semel exhalare ? Invenitur , qui velit trahere animam tot tormenta tracturam ? Vsque adeò ne mori miserum est ? Est tanti , habere animā , vt agam . Sen. epist . 101. Interdū obnixè petimus , quod oblatnm re usar . mus . Mulia videri volumus velle , sed nolumus . Saepe aliud volumus , aliud optamus . & verum ne Dijs quid●m dicimus . Sen. epist . 95. ? m Psal . 17. 14. 1. Thess . 4. 13. n Psal . 39. 12. 1. Pet. 2. 11. o Phil. 3. 20. q Matth. 6. 10. Meminisse debem● voluntatem not nō nostrā , sed Dei facere debere , secundū quod nos Deus iussit quotidiè orare . Cyprtan . de mortal . r Quam preposterum est , quamque peruersum , vt cum Dei voluntatē fieri postulemus , quando evocat nos & aecersit de hoc mundo , non statim voluntatis eius imperio pareamus ? Hoc nitimur & reluctamur , & pervicaciū more seruorum ad conspectū Domini , cū tristitia & maerore perducimur , nō obsequio voluntatis ; & volumus ab eo praemijs caele stib● honorari , ad quē venim● inviti . Idē ib. ſ Matth. 6 10. t Apoc. 2. 13. u 2. Cor. 4. 4. Joh. 12. 31. & 16. 11. x Rom. 7. 14 , 23 , 24. y Quid rogamus & petimus vt adveniat regnum coelorum , si captiuit as nos terrena delectat● quid precibus frequenter iteratis rogamus & poscimus , vt acceleret dies regni , so maiora desideria , & vota potiora sunt seruire isthic diabolo , quàm regnare cum Christo ? Cyprian . de mortal . * Mornay of Life and Death . z Job . 7. 1 , 2. ad Polyb. cap. 28. Iusto mors salut is portus . Ambros . de bon . mori . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sotades . In hoc tam procelloso & in oēs tempest ates exposito marl narigantibus , nullus portus nisi mortis est . Sen. a Nemo sine querela moritur : quis non recusans , quis non gemens exit ? Morney ibid. Sen. de benef . lib. 5. c. 17. Quis non , vbi mors prope accesserit , tergiversatur , tremit , plorat ? Idē epist . 78. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apolog . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aesop . fabul . d 2. Tim. 6. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vel vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Gorg. e Gen. 5. 27. Psal . 88. 48. f Hebr. 7. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 2 Cor. 5. 1 , 4. Quod interim morimur , ad immorialitatē morte transgredimur : nec potest vita aeterna succedere , nisi hi●c contigerit excire : 〈◊〉 est exitus , sed trāsitus , & temporali itinere decurso ad aterna trāsgressus . Cytrian . de mortal . h Quid ni non timeat , qui mori sperat ? Sen. ep . 102. i Math. 22. 32. k Apoc. 20. 6. l Ioh. 8. 51 , 52. & 11. 25 , 26. m 1 Cor. 13. 10. n Math. 25. 46. o Rom. 8. 38 , 39. p 2. Cor. 5. 8. q Non est mors sed vita , quae morientem Christo sociat : non est vita , sed mors , quae viuentē Christo separat . Ambr. 1. Tim. 5. 6. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist . ethic . l. 3. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicur . ad Menaec . apud Laert. ſ Galat. 6. 14. t Act. 20. 24. u 2. Cor. 5. 10. x Philip. 1. 22 , 23 , 24 Quod viuit , liberalitas est . Sē . ep . y Patienter viuit ; delectabilitur moritur . Aug. in 1. Ioā . tract . 9. z 2. Cor. 5. 4. a Net spe mortis patienter dolet , nec taedio doloris libenter moritur . hunc fert , illam expectat . Sen. epist . 98. Tam turpe putat mortem fugere , quàm ad mortem confugere . Ibid. b Prov. 14. 32. Vse 4. c Sapientis est totum in mortē prominere , hoc velle , hoc meditari , hac sempercupidine ferri . Plato apud Sen. ad Marc. cap. 23. Oi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Phaed. d Descendit altissimus , & suo nobis descensu sis ●uem ac sa ! ubrem dedicauit ascensum . Bern. de temp . 66. e Ioh. 4. 34. Luk 12. 50. & 22. 15. f Ascendit qui descendit . descendit , vt sanaret te : ascēdit , vt leuaret te . Aug. de diners . 12. g Ephes . 4. 9 , 10. h Ioh. 14. 3. i Ioh. 12. 32. k Apoc. 20. 6. * Malè viuit , quisquis nescit bene mori . Sen. de tranquill . c. 11. 1 Benè mori est libenter mori . Sen. epist . 61. m 1. Ioh. 4. 18. n Ad refrigerium iusti vocantur , ad supplicium rapiuntur iniusti . datur mors tutela fidentibus , perfidis poena . Cyprian . de mortal . Meanes 1. 4 Vna est catena quae nos alligatos tenet , amor vitae . Sen. ep . 26. 5 Sic veteres inquilinos indulgentia loci & consuetudo ; etiam inter iniurias detinet , Idē ep . 70. o 2. Sam. 15. 6. p Meretricius amor plus annulum quàm sponsum diligere . Aug. medit . q Psal . 62. 10. r 1. Cor. 7. 30 , 31. Meanes 2. ſ Job . 20. 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. ●l . strom . l. 5. a Rom. 7. 16 , 17. b Rom. 6. 6. c Eccles 7. 22. 1. Joh. 1. 8. 1. Knig. 8. 46. d Rom. 7. 24. Meanes 3. e 1. Tim. 6. 19. f 2. Cor. 1. 12. & 5. 8 , 9. g Prou. 14. 32. h Psal . 17. 14. i Dum spirat sperat . Eccles . 9. 4. Aegroto dum aīa est , spes esse dicitur . Cic ad Attic. lib. 9. ep . 12. k Prou. 11.7 . & 10.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. idyll . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Troad . l Prov. 14. 32. Dū expirat , sperat . m Ioh 5. 24. Rom. 8. 37 , 38. n 1. Cor. 15. 55 , 57. 2. Tim. 4. 7. o 2. Tim. 4. 8. Apoc. 2. 10. p 2. Cor. 3. 8 , 9. Meanes 4. q 2. Petr. 1. 10. r 1. Ioh. 3. 14 , 19 , 20 , 21. ſ 2. Cor. 5.5 . t 2. Cor. 5. 1 , 2. u Apoc. 20. 14 , 15. & 20. 6. x Mors sine morte : mors semper viuit : semper occidit , nanquam peroccidit . Greg. mor. l. 9. c. 38. & Beru . de cōsider . lib. 5. y Miser est beatitatcm qui nescit suam . Meanes 5. a 1. Cor. 15. 31. Mortē , dum adbnc viueres , imitatus , Ambr d : bon . mort . Egrogia res est mortem condiscere . Sen. epist . 26. b Deut. 32 19. Nulla res magis proderit , quàm cogitatio mortalitatis . Sen. de●ra . l. 3. c 42. Nullius rei melitatio tam necessaria est . L●em ep . 70. 4 Meditare mortem . Qui hoc d●cit , medi●ari libertalē iubet . Idē . ep . 26. c Mortē nemo hilaris excipit , nisi qui se ad ill●m di● compusuerat . Sen. epist . 10. d I●●●pectata plus aggrauant . no vitas adijcst calamitatibus pondus . noc quisquam mor : aliū non magis , qu●d etiam miratus est , doluit . Ideò nihil nobis im ; r●uisum esse debet . In 〈◊〉 p emittendus est animus . Sen. ep . 91. 5 Compo●e te ad diem illū . 〈◊〉 ep . 26. * Dehemus animo pr●meditari , qu d aliquand● sut●ri sum●●● , & quod , velimus nelimus , abesse longius non potest . Hierō . cpitaph Nepo● . e Effice mortē tibi cogitatione familiarem , vt possis , vbi fo rs tulerit , illi ( laetus & alacer ) obuiam exire . Sē . ep . f Magna res est , & diu discenda , cum adventat hora illa inevitabilis , aequ● animo exire . Sen. epist . 30. g Viuere totae vita discendum est ; & quod magis fortasse miraberis , tota vita discendū est mori . Sen. de brev . vitae . cap. 7. h Primus Pythagoras dixit Philosophiam esse meditationē mortis , quotidie de carcere corporis nitentem edu●er● animae libertatem . Hi●ron . c●nt . Ruffi● . Philosophiā esse . Socrates apud Clem. strom . l. 5. Plato apud Plut. de plac . philos . Oi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Phaedon . Platonis sententia est , omnem sapientum vitam meditationem esse mortis . Hieron . epit . Nep●t . Plato Philosophiam meditationem mortis esse dixit : Idem epit . Marcel . Philosophum nihil op●rtet sic agere , quam vt animum semper studeat consortio corporis separare , & ideò e●istimandum , philosophiam esse mortis affectum , ( conatum Hieron . ) consuetudinemque moriendi . Apul. de philos . i 2. Cor. 12. 4. k Matth. 17. 3. l Hebr. 11. 27. m Hebr. 11. 26. n 2. Cor. 4. 18. o Gen. 2. 17. Rom. 5 12. & 6. 23. p Lex est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poena perire . Sen. epigr. 7. Vltimum diem , nō quasi poenam , s●d naturae legem aspicis . Idem ad Helv. Mors naturae finis est , non poena . Cic. pr● Milon . & Sen. suasor . 7. imò nec finis , nec poena bonis . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato in Phaedon . Vse 5. r Constat enim poenas Purgatorij esse atr● cissimas , & eti illes nullas poenas huius vitae comparandas . Bellarm. de purg l. 2. c. 14. a 2. Tim. 4. 8. b Luk. 16. 25. c Math. 25. 23. d Luk 16. 22. & 23. 43. 2. Cor. 12. 2 , 4. Apoc. 2. 10. Ioh. 5. 24. & 11. 25. Apoc. 14. 13. Esai . 35. 10. f In lib. 5. aduers . g Guil. Ockam in oper . 93. dierum . & Adrian . in 4. dist . Valent. cap. vl● . Sed & Tertull. idē habet adv . Marc. l. 4. & in lib. de anim● prope finem . h Erasm . in prefat . ad Iren. Gillius Annal. Franc. tom . 2. & Gag●in . l. 8. i In Extra . Bened. Deus . Vise Al●●ns . de Castr● cont . haeres . l. 3. Beatitud● . 7. & Io. . Gerson in serm de Pasch . k Luk. 23. 43. l 2. Cor. 12. 2 , 4. m Act. 5. 21. n 2. Cor. 5. 6 , 8. o 1. Thess . 4. 13. p Premissi , non amissi : praecesserunt , nō decesserūt . Aug. epist . 6. & 120. & de diuers . 43. abijt , non obijt . Ambr. de Theodos . Quem putas perisse , pramissus est . Quid autem dementius , quàm cum idem tibi iter emetiendū sit , flere cum qui antecessie ? Sē ep . 99. dimisimꝰ illos , imò cōsecuturi praemisimus . Idem ad Marc. c. 19. Cogitemus cito n●s eb perventuros , quo illum per venisse moeremus . quem patamus perisse , praemissus est . Idem . ep . ● 3. Non est lugendus qui antecedit , sed desiderandus . id quique desiderium patientia temperādum . cur enim imm●deratè feras abisse , quē mox subsequeris ? Tertul●● de patient . Nō sunt lugendi fratres nostri accersione dominiea deseculo liberati , cum sciamus eos non amitii sed praemitti , recedentes praecedere : vt proficis●ētes & nauigātes desiderari 〈◊〉 deberi non plangi . Cyprian . de mortal . 
A68607	----	A sermon preached at the funeral of Mr. Arthur Vpton Esquire in Deuon. By Iohn Preston, minister of Gods word Preston, John, minister of East Ogwell. 1619 Approx. 67 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A68607 STC 20282.7 ESTC S115170 99850389 99850389 15586 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68607) Transcribed from: (Early English Books Online ; image set 15586) Images scanned from microfilm: (Early English books, 1475-1640 ; 933:17) A sermon preached at the funeral of Mr. Arthur Vpton Esquire in Deuon. By Iohn Preston, minister of Gods word Preston, John, minister of East Ogwell. 36 p. Imprinted by William Iones dwelling in Red-crosse streete, London : Anno. 1619. Identified as STC 20268 on UMI microfilm. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Upton, Arthur. Funeral sermons -- Early works to 1800. Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-05 Olivia Bottum Sampled and proofread 2004-05 Olivia Bottum Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion TO THE WORSHIPFVL AND MY VERY GOOD FRIENDS , M r. IOHN VPTON Esquire , and to his vertuous and religious wife , Mistresse Dorothy Vpton , all prosperous welfare tending to eternall safetie . AS one not ambitious , but desirous to set foorth the glory of God , to declare his truth and publish his mercies , I haue presumed to present this small Treatise to your viewe , wherein is handled the shortnesse and fewnesse of mans dayes , the frailtie and vncertaintie thereof , how he is mortall , euery day dying , because euery day life shortneth , & the rather because it was preached at the Funerall of your deare Father . I knowe Salomon findeth fault with writing many bookes , saying , there is no end in writing many bookes , but they are such doe defend false doctrine , and vaine opinions which he taxeth , such as set foorth the glory of God he commendeth . This inconsiderate age of ours , is more willing to entertaine idle Pamphlets & vaine toyes , with fond inuentions haue excogitated , then to embrace such laudable enterprises which further the kingdome of God , or perswade the truth of Religion among the sonnes of men . I knowe some will not spare to barke at this , but I will passe by the S●●llean dogges . and stop my eares , as Ierome speakes , esteming Zoilus , nothing at all , nor much regarding 〈◊〉 as carpe at each monument of pietie , and in a prejudi●●e 〈◊〉 reiect and discharge their paines who shall 〈◊〉 crosse the watch of their wicked delights . I doubt not 〈◊〉 with you and with all good Christians it will finde acceptance . ) It is vnworthy the worlds view , being the fruits of a short conception , the effect of a distracted study , oft hindered and perturbed by sinister courses . Thus thankefully remembring my selfe , doe commend your wayes to the Lord , that they may be prosperous , your sorrowes easie , your comforts many , your vertues eminent , your consciences quiet , your liues holy , your deaths comfortable , your election sure , and your saluation certaine , remaining . Yours in all Christian affection , IOHN PRESTON . A SERMON PREACHED AT THE FVNERAL OF ARTHVR VPTON Esquire in Denon . PSAL. 103. 15. 16. Mans dayes are as an herbe , as a flower of the field so florisheth he . For the wind goeth ouer it , and it is not , and the place thereof shall know it no more . THis Psalme is laudatiue , wherein Dauid doth praise God for diuers benefits partly in particular bestowed on him , partly on all man kinde , and partly on the people of Israel . The first part of praise he propoundeth vnder the forme of an ex ortation , in the first and second verse . The benefits bes●●●ed on him he setteth downe to be fiue , 1. remission of sinnes , 2. regeneration , 3. deliuerance from dangers , 4. giuing victuals , and necessary foode , 5. strength of body , all which are contained in the 3. 4. 5. verses . The benefit bestowed on the people of Israel were these , the opening of his word , the remission of sinnes , and the moderation of chastisements , from the 7. to the 13. then hee amplifieth this moderation , from the fragilitie of humaine nature , saying , God knoweth whereof wee are made , hee made vs , therefore he knoweth vs , he made vs of dust , Gen. 2. 7. and he remembreth that we are but dust , thou art dust , Gen. 3. 14. and dust shall returne to the earth , as it was , Eccles. 12. 7. And so euery man shall become no man , for that which is taken from the earth shall returne to the earth , dust shall returne to dust , and earth to earth : wee are borne that we might die , and wee must die that we may liue , by dying to reuiue , by leesing life to winne the goale of eternall felicitie . There is litle cause either to loue life , or to feare death : and motiues to perswade vs to mourning , that our inhabitancels prolonged , and our decease adiourned . As all riuers goe into the sea ; Eccles. 1. 7. So all men must goe into the graue . Death is the tribute of all , the prison of all , the mistresse of all , and the receptacle of all . Mans dayes are as an hearbe , as a flower of the field , so flourisheth he . For the winde goeth ouer it , and it is not , and the place thereof shall know it no more , in which words , 2. things are remarkable , 1. The fragilitie of humaine nature in the 15. v.   2. A reason at the 16. v. The fragilitie of humaine nature is expressed by a twofold comparison . 1. Compairing mans dayes to an hearbe , mans dayes are as an hearbe . 2. To a flower of the fielde , as a flower of the field so florisheth he . It is as much as if the Prophet had saide , though man be an excellent creature litle inferior to the Angels , yet he is a fraile creature , soone come and soone gone , his dayes are like the hearbe which is the life of the earth , and a flower of the fielde , which is the glory of the hearbe as the hearbe groweth , and as the flower florisheth , so now groweth and florisheth , and as the hearbe and flower soone wither , so man soone fadeth away , if the winde blow on the hearbe or grasse it is gone , and it commeth not to his place againe : so if death blow , or depriue man of breath , hee is dead , hee is gone , and the place wherein hee liued , hee shall liue no more , and the eye which hath seene him , shall see him no more . Mans dayes ] The word is Enosh man , which is a common name , and sometimes particular . As Homo is a common name to all men in one tongue : so Enosh is a common name of all men in the holy tongue . God named the first man Adam , let vs make man , Gen. 1. 26. Let vs make Adam that is man , Adam from Adamah , which is moist earth , fit to receiue formes and impressions , he was so named that he might keepe in memory , that he was but earth . Our first Parents called their second sonne Habel , Gen. 4. 2. or Hebel , which is vanitie , vanitie is a matter which is nothing , or that which soone vanisheth away as the breath which goeth foorth from the mouth . Man is vanitie , Psal. 39. 5. Like to vanitie , Psal. 144. 4. The children of men are vanitie , the chiefe men are lies , to lay them vpon a ballance they are altogether lighter then vanitie , Psal. 62. 4. The sence is , if men should bee put in one scale of the ballance , & vanitie in the other scale , men would ascend , vanitie descend , that is , men would be found lighter then vanitie : men are vainer then vanitie it selfe . He was so named that he might keepe in minde the vanitie of his humaine condition . Zeth named his sonne Enosh , Gen. 4. 26. which is to be weake or fraile , that hee might keepe in memory the frailtie and infirmitie of humaine condition , and so it is a common name of man. That all men both by name and by nature , are fraile and weake , mans name doth bring so much to mans remembrance . Man brought nothing with him into the world , 1. Tim. 6. 7. In his infancy he cannot helpe himselfe , in his old age he must be holpen , the helper of other creatures , must haue his helpe from God the Creator . Other creatures can shift for themselues , but man is so weake that he must bee fed , warmed , nurced and nourished by others . Hee is subiect to sicknesses , to diseases , to troubles , to sorrowes , to the famine , to the plague , to warre , and to many more miseries , man is borne vnto trauaile , Iob. 5. 7. This life is full of the griefe of things past , of labour and paine of things present , and of feare of things to come . The ingresse into life is lamentable , because an infant begins his life with teares , as it were foreseeing the euils to come , the progresse weake , because many diseases afflict vs , and many woes vexe vs , and the egresse fearefull if we be not in Christ , and haue put him on , Rom. 13. 14. man beginneth his race with crying , and endeth it with grieuing , nay all mans dayes are sorrowes , Eccles. 2. 23. it is . It is , full of sorrowes both of body and minde . Abraham had in the land of Canaan no ground of his owne to dwell in , but onely the inheritance of a sepulchre : so man shall haue no more in this life after a fewe yeeres , nay moneths , it may bee dayes but a plot of lodging . This life is rather a death because euery day wee die , seeing euery day we consume somewhat of our liues . The entrance into life is straight wayes the beginning of death . This life is an expectation of death . for euery day we looke for death a scene of mockeries , a Sea of miseries one onely viall of bloud which euery light fall breakes , euery light ague corrupts . Though man be fraile and weake , yet God loues him dearely , and doth regard him , and doth respect him , hence is it that Dauid saith Lord what is man that thou regardest him , Psal. 144. 4. Man is the slaue of death , a traueller that passeth away , for here wee haue no abiding cittie , Heb. 12. 14. We are strangers and pilgrimes , 1. Pet. 2. 11. Soiourners as all our fathers were , Psal. 39. 12. Lighter then a bubble , shorter then a moment , vainer then an image , frailer then a venice glasse which is soone broken , more changeable then the winde , more inconstant then a shadow , and more deceiueable then a dreame . God doth also prouide for man foode and raiment : What is here in man to moue God to loue him , he is conceiued in sinne , and borne ininiquitie , Psal. 51. 5. and vnlesse he be borne againe , he cannot enter into the kingdome of God , Ioh. 3. 5. His heart is deceitfull and wicked aboue all things , Ier. 17. 9. And the imaginations of the heart euill , Gen. 8. 21. The eyes are casements of Lust , as to Dauid , 2. Sam. 11. 2. The throate is an open sepulchre , Psalm . 5. 9. The mouth is full of cursing and deceit , Psalm . 10. 7. The feete swift to shed blood , Esa. 59. 7. The hands are extended to all vnmercifulnesse . Hee doth breake the yoake , and burst the bonds , Ier. 5. 5. Hating to be reformed , Psal. 15. 17. Saying , The Lord shall not see , Psal. 94. 7. It is in vaine to serue God , and what profit is it if we keepe his commandements , Malach . 3. 14. By nature man is the child of wrath , Ephes. 2. 3. The sonne of disobedience , Collos. 3. 6. Nay , a beast by his owne knowledge Ier. 51. 17. Yet God loues man , and will make him coheire with Christ , Rom. 8. 17. Yet not all but the Elect God doth giue to vs , we can giue nothing to him , nothing doth come to him , if we stay in him , nor nothing doth depart if wee stay not in him , on either side he is our profit , whether he stay in vs , or we in him . To the sicke and weake he is a keeper , turning their bed in their sicknesse , Psal. 41. 3. To the man of the Palsie , he was health , Mat. 9. 2. To Lazarus that was dead he was life , Ioh. 11. 44. To the blinde he was sight , Ioh. 9. 9. To the lost sheep he was saluatiō , Luk. 15. 4. 5. 6. To such as goe astray he is the way home , Ioh. 14. 6. The second vse may iustly reproue such as neuer minde their weake and fraile condition . Wee should meditate on death in life , then death would not be so ghastly and fearefull . In the morning wee should thinke this may be the last day of our life , and in the euening often we goe to bed , we should thinke this may be our last night on earth , so thinking on death at all times . In all our actions we should consider with our selues , would we doe such and such like things if we were to die instantly , and then come to iudgment . We should consider our liues are but lent vs , they are no free-hold . We came into the world vpon this condition that we should goe out againe , yeelding vp all into the Lords hand : most men neuer thinke on death , but put that day farre from them , when there is nothing nearer life then death , it alwayes dogges a man at the heeles . As the shadow followeth the body : so doth death follow life . If we die to our selues in life , we shall liue in death to God. Before wee die , sinne must die in vs. Let vs leaue sinne , before sinne leaue vs. God will neuer forgiue , that we will not forgiue . Let the olde man die in vs in this life , then Christ will liue in vs in death : none are exempted from death of what estate or condition soeuer . Salomon for all his wisedome died , 1. King. 11. 43. Sampson for all his strength , Iudg. 16. 30. Absolom for all his beautie , 2. Sam. 18. 11. Ahitophel for all his craft , 2. Sam. 17. 23. Dauids childe for all his youth , 2. Sam. 12. 18. Methushelah for all his age , Gen. 5. 27. Lazarus the begger died , Luke 16. 22. And the rich couetous cormorant died , Luk. 12. 20. Proude Iezabel died , 2. King. 9. 33. & Sarah which was ful of modest humilitie , & humblemodesty died , Gen. 23. 2. Kin. are not exempted , from death , for Saul , Dauid , Iosiah died , Preachers are not exempted , for Paul , Peter , and many such like haue died . Phisitians which kill many , though cure some , die themselues as sicke . Souldiers the cause of many mens deaths , die themselues as Cornelius . As it is most true some of all sorts shall be saued : so it is no lesse true that all of all sorts shall die . Death is a port or hauen whereunto we all must saile through the troubles of this world , whervnto the sooner we come , the sooner wee shall be deliuered . It is appointed all shall die , Heb. 9. 27. decreed in the Parliament in heauen , and Gods decrees are vnchangeable . It is but a minute of time which we liue , and somewhat lesse then a minute , wee are in this world as in another mans house , and therefore wee should alwaies minde death . If meanes could free men from deaths arrest . Kings , Potentates and rich men would not die , for they would giue more then halfe their goods to liue . If ignorance babbling in an vnknowne tongue might serue the Papists would not , if strength , the strong would not : if skill , the Phisitian would not : if mirth , the bone companion would not : if smoake , the bewitching vanitie of this time , thē the greatest part of men would not , in a word if any thing would serue turne , then death arrest were not strong enough . Death is such a Purseuant , that hee will take no baile , no bond , no day for appearance , but the party arrested must presently appeare before the tribunall seate of God , 2. Cor. 5. 10. As an hearbe ] Or as some reade it , as grasse or hay . This similitude of grasse is vsed in diuers Scriptures to this end . The Prophet saith , all flesh is grasse , Esa. 40. 6. Not by nature , not by making , not by condition , but by similitude of fragilitie . The holy ghost vseth this simily to shew the imbecillity of our nature and of our times . And the Apostle saith , All flesh is as grasse , 1. Pet. 1. 24. The world of men may bee resembled to a field of grasse . That man is like grasse for the breuitie of his life , and suddennesse of his death . The grasse is soone come , and soone gone : so is man soone come , and many times soone gone , as Ionah his gourd was , Ion. 4. 6. The grasse when it is greene is beautifull bearing flowers , but being cut downe withereth : so man being young hath the greenesse of life , then beauty and comlinesse , but being dead withereth . As the grasse is to day , and to morrow cast into the ouen : so man liues to day and to morrowe cast into the graue . There is difference in grasse a thousand formes in one field , yet all are alike in this that they must wither : so there is difference in mens places in the world , but no difference at all in death . As dies the begger : so dies the King. It is granted he may haue better attendance , and hee may haue more cost bestowed on him . Healthy bodies must wither , as well as sicke bodies . The strongest must stoope as well as the weakest . The godly must die as well as the wicked , and the longest liuer must packe along , as well as the vntimely birth . As the mower can with few strokes cut downe thousands of grasse : so God can easily with the sith of his iudgements cut downe a multitude of men . This grasse may be brought to wither many waies , if it be eaten by the beasts , or troaden by the foote of man , or burnt with fire , or cut downe with sithe or sickle : so man may bee brought , to his ende many wayes , by fire or water , or strangling , or murthering , or the like . When the grasse is cut and dried , it is meate and fodder for the beasts of the field : so when the flesh of man is laid in the graue , it is meat for the wormes . I shall say to corruption , thou art my father , and to the worme thou art my mother , and my sister , Iob 17. 4. Man shall sleepe in the dust , and the wormes shall couer him , Iob 21. 26. The moath shall eate within vs like a garment , and the wormes shall eate them like wooll , Esa. 51. 8. Herod was eaten of wormes , Act. 12. 23. As a worme did eate Ionah his gourd , Ion. 4. 6. So wormes shall eate our flesh . The grasse will perish if it be neuer cut downe : so man will become as a rotten leafe if he liue long . This life is as a short misery . Man that is borne of woman is of short continuance , Iob 14. 1. I would haue no man say , I haue so many yeares to liues , yeares are not thine , they are but lent thee . This answere was made to one saying , I haue fourteene yeares to liue , thou doest mention fourteene yeares which thou hast not , nor maist not haue , but thou forgettest the many yeares which thou hast had . Iacob saide , fewe and euill haue the dayes of my life beene , Gen. 47. 9. The time of our life is threescore yeares and ten , if a man come to fourescore , then there is nothing but weakenesse , Psal. 90. 10. All come not to seuentie yeares , or to eightie , & some liue an hundred , but most die before they come to seuenthty . Some die in their youth , some in their old age . God hath ordained to euery liuing creature his appointed time wherein to liue , grow , and increase , so to decrease and die , and as it pleaseth him to prolong or abridge their liues , so doth he dispose of the second causes and meanes whereby hee will haue it brought to passe , and so euery one hath his certaine bonds and terme of life set him , yet none but God onely can attaine to the knowledge thereof . Is there not an appointed time to man vpon earth , and are not his dayes as the dayes of an hireling , Iob 7. 1. Are not mans dayes determined , the number of his moneths are with thee , thou hast appointed his bounds , which ( if he would ) hee cannot passe , Iob. 14. 5. All the dayes of my appointed time will I waite till my changing shall come , Iob. 14. 14. God hath appointed how long euery man shal liue , though fourescore yeares be no long course , yet there are but few that hold out to the vttermost ende thereof in regard of them that stay by the way . Some are cut off euen before they haue begun their course , and some in the midde way , & that through so many sorts of sicknesses with other inconueniences and accidents , that a man cannot possibly comprehend or conceiue them all . The first vse reproueth such as know their flesh is as grasse , yet they seeke things for this life onely , they wallow in wealth , and haue all things at their wils , they are cloathed in fine silke and purple , they glitted and glister with gold and pearles , their faces are couered with fatnesse , Iob. 15. 27. they beate the people to pieces , and grind the faces of the poore , Esa. 3. 15. They swallow vp the poore . Amo. 8. 4. They eate the flesh of the people , and flay off their skinne , Mich. 3. 3. They are attended with great traines and troupes of men , they lead mightie Armies , and are carried in Coaches like Princes , for aboundance of all things , they are as mortall Gods vpon earth , yet are soone bereft of all their riches and glory , and perish as the grasse , what foolishnesse hath wrapt vp their vnderstanding , what blindnesse hath possessed their hearts , what vanitie hath bewitched and rauished their mindes , what mist of error hath compassed them and ouershadowed the light of their knowledge , that they seeing the frailtie of their owne estate and condition . Can any thing in this life , be either durable or very delightsome , when life it selfe is so fraile and tickle a thing . The Apostle saith , The world vanisheth and the lust thereof . 1. Ioh. 2. 17. Salomon concludeth all worldly things vnder a most vncertaine , fraile and brittle condition , censuring them all with one iudgement : vanitie of vanities , all is vanitie , Eccles. 1. 2. Came not Craesus the rich Prince to misery for all his wealth . Xerxes the King of Persia for all his pompe and glory discomfited . Did not Dionisius the King of Siracuse fall from a King to be a schoolemaister . Did not Bellisarius fall from a giuer to bee a receiuer , from a rich man to be a begger . Came not Iob from great riches to miserable pouertie for a time . Doe not many florish to day in wealth , and to morrow come to extreame pouertie . Are we all as grasse and wormes meate , why then doe wee make so much of the flesh which shall perish , and doe not adorne and decke the soule with vertues which shall be presented to God in the day of iudgement . We doe not regard our soules , but prefer our bodies before them . It is a great abuse when the mistresse shall become an handmaide , and the handmaide mistresse : so it is a great abuse when the soule is not regarded , and the body preferred before the soule . Seeing our bodies shall perish as grasse , let vs say , Christ is to mee in life and death aduantage . Phil. 1. 21. When we die we shall be deliuered out of two prisons at once , the one so much worse then the other , as it is worse to be with-held from perfect blisse , then from the libertie of a most painfull and tedious pilgrimage . We now liue to die , but then wee shall die to liue for euer : now liuing we are continually dying , but then once dying neuer to die more . Wee shall leaue a ruinous and base cottage , & passe to a most glorious and blessed pallace , whose pauement is pure gold , and whose gates are pearles , Reuel . 21. 21. By this wee may ghesse what roomes wee are like to finde , where our Sauiour prepareth the place , , Ioh. 14. 2. Had the Prodigall sonne cause to sorrow when he was to depart from this dirtie village , and the company of swine to his fathers house . Who would not bee able to cast off a sacke of dunge to receiue long white robes , Reuel . 7. 14. I hope we shall haue neither oxen to try , nor farme to see , nor wiues to with-hold vs from going , Luk. 14. 18. 19. 20. Wee haue had toile enough in the seruitude of Egypt , we haue wandred long enough in the desert in continuall battaile with Gods & our enemies , and in death the time is come to take our repose , and inioy the felicitie of the land of promise . Wee haue beene in the mount Sinai with Moses , when thundrings began to be heard , lightnings to flash , and a thicke darke cloude to couer the mount , but wee shall come to enioy his glory , whose terror we haue already sustained . This may reproue such as feare death , The sting of death is taken away , O death where is thy sting , 1. Corint . 15. 55. Some would die , but they would not die a violent death . What cause haue we to feare death , wee haue but one life , and but one can we loose . Goliah was as much hurt by Dauids litle stone , 1. Sam. 17. 50. as Sampson by the waight of a whole house , Iudg. 16. 30. Ely had as much harme by falling backward in his chaire , 1. Sam. 4. 18. as Iezabel by being thrown downe from a high window , 2. King. 9. 33. All they that stoned Stephan to death , tooke no more from him , Act. 7. 59. then an ordinary sicknesse did from Lazarus , Luk. 16. 19. One death is no more death then another , and as well the easiest , as the hardest , taketh our life from vs. Let vs bee willing to leaue this sinfull world , desiring to bee dissolued and to bee with Christ , Philip. 1. 23. Why should wee feare that which cannot be auoided . The very necessitie of death should make vs not vnwilling to die , and the remembrance of our mortalitie should make vs litle feare , when experience sheweth vs , that we are mortall . Liue well , and die well we may , if please God , but liue long , & not die , we cannot . We should not thinke our life shortened , when it is well ended . He dieth olde enough , that dieth good : and life is better well lost , then euill kept . Wee goe but that way , the which all the world before vs hath gone , and all that come after vs shal follow & beare vs company . 4 If we bee not warned , neither will take it for a warning , that we are as grasse , death may come before we are aware , and surprise vs , when wee shall not haue time to learne to die . Wee must be prepared , Luk. 12. 40. We must watch , Mark. 13. 37. How soone is the grasse cut downe , and so , how soone doth man die . The day of death will come suddenly , as thiefe in the night , 2. Pet. 3. 10. A thiefe giueth no vvarning vvhen he vvill come , but commeth vvhen men are asleepe : so the day of the Lord commeth suddenly , vvhen men are altogether vnprouided . Before a ruinous house fall , the rafters cracke and giue warning . At a strangers comming , the dogge barkes and giues warning : before a storme the cloudes giue vvarning , and the trumpet biddeth men prepare to battell : but the day of death commeth suddenly , all the time from the birth to death , is a time of preparation . When the bird thinketh her selfe safe , then is she nearest to death , when the ship-master is in sight of land , hee may be in greatest danger , for commonly in the range or harbour is the Shippe lost , the want of care drowneth the Shippe , the want of skill is the ruine of the souldiers , the want of foode starueth the sheepe , and the want of preparation to die casteth thousands into perdition . As a flower of the field so florisheth hee . ] Mans life is compared in the Scripture to a span for the shortnesse thereof , Psal. 39. 5. To a shadow , Psal. 102. 11. First , for the cause , for as the shadow is formed oflight and a body , so is man of an intellectuall soule , and a humaine body . Secondly for the figure and likenesse , as the shadow is sometimes long , and sometimes short : so some men liue long , some but a short time . Thirdly , for the flight , the shadow is changed with the moouing of the body : so is the life . The shadow in the morning is not as it was at night , and the health of the body in the morning is not as it was at night . The shadow flieth from a man following it , and it followeth a man flying from it : hee that looseth his life shall saue it , & he that will saue his life shall loose it . Fourthly , for the measure , the longer the day , the shorter the shadow : and the shorter the day , the longer the shadow : so the higher the day of prosperitie , the shorter the life : and the shorter prosperitie is , the longer mans life seemeth to be ; Iobs prosperitie was short , therefore his life seemed long , I will ( saith hee ) speake in the bitternesse of my soule , Iob 10. 1. For he was euen weary of his life , to smoake that vanisheth , Hos. 13. 3. To a bubble that is dissolued . To a weaueers shuttle for swiftnesse , Iob. 7. 6. To a cloude that is driuen with the winde , Iob. 7. 9. To a vapour which is soone dispersed , Iam. 4. 14. And here to grasse which withereth , and to a fading flower . That the whole outward glory of man is but as a fading flower . Though a flower may bee faire in sight , sweete for smell , curious in colour , and glorious for beautie , yet it will fade : so man may be great in place , noble in birth , mightie in strength , valiant in courage , wise in ordering and disposing , carefull in prouiding , and excellent in knowledge and gifts , yet all will fade and fall away . A flower groweth speedily , but being cut downe , turneth as speedily to its former matter : so man quickly groweth vp from the earth , & assoone turneth to earth againe . Doe not thou glory , doe not thou praise , doe not thou admire , at outward things , for they will fade away , they are as a reede of Egypt . That which men most glory in they are soonest depriued off , I speake of worldly things . Some glory in their birth , nobilitie , and house frō whence they same , all these are Gods gifts , but not much to be stood vpon , The God of heauen hath giuen thee a Kingdome , power and strength , and glory , Dan. 2. 37. Some glory in their riches , why doest thou so , either they will leaue thee , or thou must leaue them , all riches haue their wings as an Eagle , and flye into the heauen , Prou. 23. 5. The Apostle saith , trust not in vncertaine riches , 1. Tim. 6. 17. Riches are vncertaine , because they haue wings , and because they auaile not in the day of wrath , Prou. 11. 4. Siluer and gold cannot deliuer them in the day of the wrath of the Lord , Ezechi : 7. 19. That which our Sauiour calleth thornes , Matth. 13. 7. Paul calleth vncertaine riches . Doe riches content , no , the more men haue , the more men craue , and commonly they are the greatest beggers , which haue the greatest portion , hee that loueth siluer , shall not bee satisfied with siluer , Eccles. 5. 9. A couetous man is not satisfied with riches , for the more hee gathereth together , the more he desireth , the graue and destruction can neuer be full , so the eyes of man can neuer bee satisfied , Prou. 27. 20. The couetous man desireth all that his eye seeth . The couetous saith , What shall I doe because I haue no roome , Luk. 12. 27. Some glory in pleasure , pleasure is like lightning , sweete but short , much cost and care for a litle sport , nay one houres sport , may bee recompenced with eternall punishments . Some glory in the world , and worldly things , notwithstanding this I must tell thee , either thou wilt faile in pursusing them , or else when thou hast caught them , they will bee so vaine that they will giue no contentment . Some glory in beautie , beautie will vanish with a sicknesse , or consume in time . Some glory in their strength , mans strength is but weakenes . Some in honour , man shall not continue in honour , Hee is like the beastes that die , Psal. 49. 12. It is an euill sicknesse , and a great vanitie , when a man shall haue riches , and treasure , and honour : and want grace to ioy in them . Eccles. 6. 2. Some in the praise of men , which indeede is but winde , No man knoweth whether it commeth , and whether it goeth , Iohn . 3. 8. As the childes lo●e , so the peoples commendation is gotten and forgotten in an houre The Prophetsaith , Let not the wise man glory in his wisedome , nor the strong man glory in his strength , neither the rich man glory in his riches . But let him that glorieth , glory in this , that hee vnderstandeth and knoweth mee , Iere. 9. 23. 24. Let not the wise man glory in his wisedome , for wisedome shall not deliuer the wise from death , nor strength the strong , nor riches the rich : but faith in Christ , and good conscience in all things shall deliuer the godly from the second death . Is it so , that glory , pompe , honour , and beautie are as a fading flower , then let not vs affect these things too much , let them not steale away our hearts . Wee should set our affections on things aboue , Col. 3. 2. It is not simply vnlawfull to vse the world , but it is needefull that we be iealous of our selues , to watch our own hearts , that our affections bee not set on the world . Outward glory , pompe , honour , and beautie are but transitory things , so are riches , and the world . A man cannot serue God and mammon , Math. 6. 24. It is an axiome in the Bible , that amitie with the world , is enmitie with God , Iam. 4. 4. Either men must forsake God and loue the world , or bid the world farewell and cleaue to God. Wee are taught not to loue the world , 1. Iohn . 2. 15. For we see the daily mutabilitie , and inconstancie of the world and worldly things . Doe not humaine affaires imitate the sea , are not men tossed on earth , more then on the sea , one taketh away this mans ground , another that mans field , another desireth his neighbours wife , another taketh away his seruants . One striueth with his neighbour about water , another about the aire . He that is poore is reproached , he that is rich is sought to be ensnared . Hee that ruleth is subiect to conspiracy , the Magistrate to enuy , and hee that is of power to hatred . There are continuall wars , continuall slaughters , and insatiable desire doth exercise tiranny , couetousnesse ruleth , and lying is preferred . Trust hath taken her flight , truth is a stranger , and salutations are full of suspition , and so all wallow in vices , for euery man is vanitie , Psal. 39. 11. 2. This may reproue the seekers of these vanities , who plod and study to attaine to them , but being gotten , they profit not much , they cannot saue , they may destroy , they cannot helpe at the last , they may hurt . How greedy are men after honour , how doe they couet promotions , how doe they hunt after riches . They care not who are poore , so they be rich : who sicke , so they be whole , who cold , so they be warme , who sinke , so they swimme . The loathsome luke-warmnesse of the most is to be reproued , Reuel . 3. 19. And the dangerous losse of first loue in too many to be lamented , Reuel . 2. 4. Let men seeke the Lord , whiles he may bee found , Esa. 55. 6. Good and not euill , Amo. 5. 14. The Kingdome of God , Math. 6. 33. Peace , Psal. 34. 14. The time will come when the Scepter and sepulchre will bee all one , when the Prince and peasant shall bee fellowes , when there shall bee no difference betweene the ashes of veluet , and course canuasse . What can the belley returne which consumeth most part of mens riches but dunge & corruption , what vaine pompe and glory , but malice and enuy , what vnchastitie but hell and the worme of conscience . Let men and women bee neuer so richly attired without Christ they are naked , with what iewels and ornaments soeuer they are set foorth , without Christs beautie they are deformed , howsoeuer their faces are painted , and their beautie blazed , without grace they are vgly and monstrous , nay they carry about them their owne funerall , while their body is a filthy tombe of a more filthy soule , not onely dead , but almost rotten in sinne . Noah must not follow the fashions of the olde world . Lot must not follow the fashions of Sodome . Iob must not follow the fashions of Vz. Wee must not follow the fashions of our corrupt age , but as Paul exhorteth , in the middes of a crooked and naughtie generation , we must be , pure and blamelesse , shining euen as lights in the world , Philip. 2. 15. Shining euermoreto walke in the narrowe path , and enter in at the straite gate , Luk. 13. 24. Wee must account spirituall things our chiefest glory . This spirituall glory is either in the world to come , or in this world , that in the world to come is the greatest . Reioyce vnder the hope of the glory of God , Rom. 5. 2. When Christ which is our life shall appeare , then shall yee also appeare with him in glory , Coloss. 3. 4. The glory which shall be conferred may be considered either on the bodies or on the soules of the godly . The glory which shall bee giuen to the bodies of the Saints is threefold , first the bodies of the Saints shall bee immortall , they shall die no more , for mortalitie shall put on immortalitie , 1. Corinth . 15. 53. Secondly , they shall be incorruptible , they shall rot and putrifie no more , they shall be free from infirmitie and deformitie , It is sowen in weakenesse , and shall be raised in power , 1. Cor. 15. 43. Thirdly , they shall be spirituall , 1. Cor. 15. 44. The glory vpon the soule shall bee the perfection of Gods image in all the faculties of it , then shall the memory , will and affection bee made conformable vnto God. The glory in this world is first Christ , He is the King of glory , Psal. 24. 7. Wee must bee much in the duties of mortification , before wee can enter into the kingdome of glory , for no vncleane thing shall enter into the kingdome of heauen , Reuel . 21. 27. Wee are vncleane till we be washed in the blood of Christ by iustification , and bathed in teares of true repentance by mortification . Secondly , the spirit of adoption is the spirit of glory , if this rest vpon men they cannot bee miserable , 1. Pet. 4. 14. Thirdly , our soules are our glory . Fourthly , the testimony of a good conscience is our glory , 2. Corinth . 1. 12. In a word , God is our glory , Psalm . 3. 3. For the winde goeth ouer it , and it is not . ] The word is taken for winde , for the sperit , for the intellectuall soule , for the will , and for the aire , but most expositers read it , the winde goeth ouer it . The Prophet doth not say , it is burned with the heate of the Sunne , or destroied with the cold of the winter , or cut downe with the hand of the mower , but the winde goeth ouer it , and it is not , that is , the winde goeth ouer the flower , and it is not , for it is withered . As a flower is destroyed by the passing of some winde : so mans life doth faile with a light occasion . That mans life and glory are soone gone . First , mans life is soone gone , how many at vnawares haue beene burnt vp in their owne houses , how many slaine by beastes in the field , how many deuoured by the same , how many consumed in common pestilences , murthered by thieues , slaine by their enemies , killed by the fall of an house , as those on whom the tower in Siloam fell , Luk. 13. 4. They spend their dayes in wealth , and suddenly they goe downe to the graue , Iob 21. 13. Sodome was destroied in a moment , Lam. 4. 6. Sisera soone slaine by Ioel , Iudg 4. 21. The Philistims by Sampson , Iudg. 16. 30. Saneherib by Adramelech and Sharezer , Esa. 37. 38. Man can take life away , but he cannot giue life . There is great paines and paiments bestowed before one come to mans estate , and then a small thing taketh away his life . As when a bladder is blowne great with great paine , a pricke of a pinne will giue vent for all the winde : so when man is growne vp , a litle thing will depriue him of life , a stab with dagger or knife will take from him his life , because life it selfe is fraile , brittle , vnstable , and of all things most vncertaine . As the Spiders webbe which is long time spinning , is swept away and destroyed vpon a sudden : so mans life which hath continued many moneths and yeares in a moment ceaseth , I haue cut off like a weauer my life , Esa. 38. 12. One is choakt with an haire in milke , another strangled with the stone of a grape , another with a flie some crushed and troden to death . Man continueth not in one stay , hee is of fewe dayes in his body , and full of trouble in his estate . Secondly , mans glory is soone gone . The Prophet saith , the glory of Epraim shall flie away like a bird , from the birth , and from the wombe , and from the conception . Hos. 9. 11. By glory is meant riches , power , honour , and renowne . As a bird doeth not long stay in a place : so glory , as riches , and such like doe not long continue . The smoake ascending vpward from the chimney at the first is great and thicke , but it is quickly scattered and out of sight : so the glory of the men of this world , by litle and litle is obscured , and vanisheth cleane away . The first vse wee must remember our ende , how fraile and fickle a thing our life is , hence is it , that Dauid saith , Lord let mee knowe my ende , and the measure of my dayes , what it is , let mee knowe how long I haue to liue , Psal. 39. 4. Thy life is as the palme of thy hand , if it be compared with eternitie , and it may bee more truely called the shadow of death then life . It is decreed that the death of all is a certaine houre , but the houre of death vncertaine . It is better the houre of death be vnknowne , then knowen . Moses saith , Teach vs to number our dayes , that we may apply our hearts vnto wisedome , Psalm . 90. 12. That wee may haue the fewnesse of our dayes in memory , that vvee promise to our selues no great things in this world , but that our mindes bee set vvholly on the study of heauenly wisedome . Let vs consider how many yeares vvee haue liued in the vvorld , how many of them vvee haue spent in sleepe , and eating , how many in childhood and vanities , how many in vvorldlinesse and vvickednesse , and how few in pietie and godlinesse , vvhy doe I speake of yeares , I may speake of moneths , nay of dayes , nay of houres : vve neede not the Art of Arithmeticke to number the houres that many of vs haue spent in reading , praying , meditating , examining , hearing , and practising holy and Christian duties . Let vs now returne to the Lord , Iere. 4. 1. Let vs heare his writ , while it is to day , Heb. 3. 13. Let vs arise and depart for this is not our rest . Mich. 2. 10. Let vs be more frequent in prayer , more carefull in hearing , more conuersant in meditation , more painfull in seeking , more diligent in examining , and more studious in doing . Let not God , the author of time , haue the least part of time spent in his seruice . Let vs redeeme the time , Coloss. 4. 5. Buy it with repentance , vvatching , fasting , praying , and with strong cries , let vs make our peace , & fly from the anger to come , Math. 3. 7. Let vs remember our Creator in the dayes of our youth , Eccles. 12. 1. God vvill haue the first fruites , and the first borne are due to him . Let vs consider our latter ende , Deut. 32. 29. and how quickly our life vvill be gone . Our sinees cleaue so fast vnto vs , that wee doe not remember our latter ende , Lament . 1. 9. Wee are carelesse in making our calling and election sure , 2. Pet. 1. 10. It is sufficient for vs that wee haue spent the time past of our liues after the lustes of the Gentiles , walking in wantonnesse , lustes , drunkennesse , in gluttonies , drinkings , and in abominable idolatries , 1. Pet. 4. 3. Our gray haires , our sickly bodies , our weakenesses , and infirmities , the shortnesse of our liues , the iudgements of God on others , and his mercies toward vs , should make vs alway aboundant in the workes of the Lord , 1. Cor. 15. 58. That is , we must proue our constancy in faith , and our loue to God and our neighbour , by earnest study , endeauour , and zeale , not that our workes can bee superogatory , and more then due , but that we ought to excell in the things that are due . Let vs double our imploiment in reading the Scripture . Prayer must bee sent before , vnderstanding desired , the continuance of meditation giuen , that the Scripture might transforme vs into it selfe after a sort . In reading the Scripture , the guide oft to be the grace of God , study and diligence must be giuen , that all may be referred to edification . In meditation , which putteth life and strength into all other duties . Wee must meditate on Gods maiestie aboue vs , on our nature within vs , on the vanitie of the world without vs , on the shortnesse of life behinde vs , and on heauen which is set before vs. In hearing of the word preached , which is the meanes of knowledge , and faith , and of all grace , with the blessed and prosperous grouth and increase thereof . In conference , in mortification , and in mercy . The life of all wise men is the meditation of death . Is outward glory soone gone , I for the glory of man endeth with the life of man. It is hard to bee gotten , short of continuance , and sorrowfull to be left . It is giuen to men , not that they should giue themselues to it , or to affect it too much . Be not thou afraid , ( saith the Prophet ) when one is made rich , and when the glory of his house is increased . For hee shall take nothing away when he dieth , neither shall his pompe descend after him , Psalm . 49. 16. 17. Salomons glory ended with his life , so did Hamans , Herodes , and Neroes . The affecting of outward glory doeth cause many to fall from God. The loue of the world made Demas for sake Christ , 2. Tim. 4. 10. The loue of money made Iudas sell Christ , Math. 26. 15. The loue of riches , made the couetous man loose Christ , Luk. 12. 20. And the seeking of vaine glory , maketh many men neglect Christ. Seeke Christ and yee shall liue , Amo. 5. 6. Seeke him while hee may bee found , Esa. 55. 6. He that hath I sachar his burden must needes couch , Gen. 49. 14. He that hath rent his net , will take nothing , Luk. 5. 5. They which are laden with thicke clay cannot mount vp before the Lord , Habak . 2. 6. They can neuer bee faithfull disposers , that are faithlesse workers , 1. Cor. 4. 2. They will say and doe not , Math 23. 3. So they which labour much for vaine glory , will hardly attaine to true glory . And the place thereof shall knowe it no more . ] When the flower is cut off , or withereth , the roote is greene in the earth , but man when hee is once dead shall liue no more here , hee shall liue no more vpon earth . Hee shall bee seene no more here , hee shall liue no more in this world . The place where a flower hath growne shall know it no more : so the place shall know no more where man hath liued . That man being onee dead shall liue no more on earth . Who of all our fathers departed this life haue liued againe a naturall life , wee shall goe to them , they shall not com to vs , they triumph , wee fight , they at their iourneyes ende , wee trauailing , they in the hauen , wee on the sea , they at rest , wee in trouble . Remember that my life is but winde , and that mine eyes shall not returne to see pleasure . The eye that hath seene me shall see me no more , thine eyes are vpon me , and I shall be no longer . As the cloude vanisheth , and goeth away : so hee that goeth downe to the graue shall come vp no more . He shall no more returne to his house , neither shall his place knowe him any more . Iob. 7. 7. 8. 9. 10. As if Iob had said , after death I shall not liue here on earth , enioying my riches , my dignities , and power , I shall not come againe to eate and drinke , to haue children , and to be restored to my former estate , I shall not command seruants , nor bee commanded by any higher power on earth , my life shall bee a communion with the blessed Trinitie , my ioy the presence of the lambe , my exercise singing , my dittie praise yee the Lord , my consorts Saints and Angels , the place the heauen of heauens , 1. Kin. 8. 27. The Paradise , Luk. 23. 43. The bridegromes chamber , Psal. 19. 5. They which now see me , shall see me no more on earth my soule at the time of dissolution shall returne to God that gaue it , Eccles. 12. 7. and my body to the dust , dust I am , concerning my body , Gen. 3. 19. There is hope of a tree if it be cut downe , that it will yet sprout , and the branches thereof will not cease . Though the roote of it waxe olde in the earth , and the stock thereof be dead in the ground . Yet by the sent of the water it vvill bud and bring forth houghes like a plant . But man is sicke and dieth , and man perisheth , and vvhere is he , Iob 14. 7. 8. 9. 10. Hee that is once dead naturally cannot bee repaired againe , hee cannot returne to liue on earth . An house that is fallen may bee built againe , a tree that is fallen may bee vnderpropped and staied vp againe : but man being dead can returne to his naturall life no more . My dayes are swifter then a vveauers shittle , and they are spent vvithout hope , Iob 7. 6. A weauers shittle is soone from one ende to another : so wee are soone from the day of birth , to the day of death : and our dayes are spent without hope euer to liue a naturall life . If a man die , shall he liue againe , Iob 14. 14. When the soule is separated from the body , the body lieth as a stocke or blocke terrible to behold : if it lie a while vnburied it wil putrifie and stincke . Wee loue no man so much in his life , as wee loath him after death : for then wee cannot see him dead , whom wee were neuer weary beholding when he was aliue . To desire or wish him liuing that is dead , is in vaine . The liuing shall goe to the dead , but the dead not come to the liuing . First , it may warne and admonish men to doe good whiles they liue , and to set all things in order before they die . If thou hast wronged , make restitution in thy life time , for thou shalt not come againe to restore . If thou wilt giue , doe it in thy life time , for thou shalt not come againe . No doubt the rich man would haue beene more pittifull and mercifull if hee had liued againe on earth . Mercifull giuers shall be the children of the highest , Luk. 6. 35. And bee like God their father , who is the father of mercies , 2. Cor. 1. 3. They shall bee his Stewards to dispose his goods , Luk. 16. 2. And his hands to distribute his almes . All that thy hand shall finde to doe , doe it vvith all thy power , for there is neither worke nor inuention , nor knowledge , nor vvisedome in the graue vvhither thou goest , Eccles. 9. 10. Here wee must repent , here we must giue , for after death these actions shall haue no place . In this life doe good , after this life receiue good : here labour , hereafter rest . In earth action , in heauen contemplation . The dead are saide to rest from their labours , Reuel . 14. 13. And although the soule thorough death doeth not loose his faculties , notwithstanding she doth not exercise her operations . The action of the godly after this life is a perpetuall fruition of eternall happinesse , put in the contemplation of diuine glory . Our Sauiour saith , I must doe the vvorkes of him that sent me , vvhile it is day , the night commeth vvhen no man can vvorke , Ioh. 9. 4. Worke vvhile yee haue haue light , Ioh. 12. 35. While we haue time , let vs doe good to all men , Gal 6. 10. As all time is not fit to sow and plant : so all time is not to doe good , for after death there is no place of repentance , nor no effect of satisfaction . Hard dealing men giue gifts to the poore after death but too late . Funerall beneficences is not free but formal , not chearfull , but extorted . Because the time of repentance , satisfaction , restitution , and such like will not long last and continue , let vs now repent and turne to the Lord , to day if yee will heare his voice harden not your hearts , Hebr. 3. 7. 8. Exhort one another daily , while it is called to day , Hebr. 3. 13. Make satisfaction to those men whom thou hast wronged , and restore such goods , lands , and possessions as thou doest detaine from any man , there can be no true repentance while the treasures of wickednesse are in the houses of the wicked , Mica . 6. 10. Secondly , it may reproue many who affirme that they haue seene and heard dead men to walke and talke , to frequent their promises , and to say , I am the soule of this man , or of that woman , I am tormented grieuously in Purgatory , for this or that which I haue done , I might be deliuered , if so many Masses were said for mee . If they be not popish which make such false apparitions for gaines sake , they are certaine euill spirits , Satan can transforme himselfe into an Angell of light , 2. Cor. 11. 14. Why not into a soule . He entred into Iudas , Ioh. 13. 27. He filled Ananias heart , Act. 5. 3. He worketh mightily in the sonnes of disobedience , Eph. 2. 2. Hence it is that they are called the children of the diuell , as Paul said to Elimas , and full of all subtiltie and all mischiefe , the child of the diuell , and enemy of all righteousnesse , wilt thou not cease to peruert the straight wayes of the Lord , Act. 13. 10. Such were the Iewes to whom Christ spake , Yee are of your father the diuell , and the lustes of your father yee will doe . Ioh. 8. 44. Hence is that the holy Ghost saith , Woe to the inhabitants of the earth , and of the sea , for the diuell is come downe vnto you , which hath grtat wrath , knowing that hee hath but a short time , Reuel . 12. 12. He is a deceiuer of the people , Reuel . 20. 3. 8. And his sleights and deceits are called the deepenesse of Satan , Reuel . 2. 24. The diuels perloaps cannot assume dead mens bodies , for they are more vnfit for motion , then dead instruments that neuer had life . It is a peculiar worke of Gods power to raise the bodies of men out of the graue . The Scripture doth not mention that euer euill spirits did appeare with true bodies . Seeing , mans dayes are few , fraile and fickle , few , for fourescore yeares is a long time now , though foure hundred were not much in time past , fraile , for the strongest man is but weake , and fickle , for we are speedily from the wombe our liuing mothers , to the wombe of our dead mother earth . Mans dayes are not onely few , fraile , and fickle , but short , and so his liuing death is changed to an euerlasting life , and the end of a temporall is the beginning of an eternall life . Mans dayes are not onely short , but also full of trouble , notwithstanding the sorrowes of a bitter life shall bee recompenced with a blessed death , and the going out of a bad , is the beginning of a better world . Mans dayes , pompe , glory , birth , blood , are but as vanishing flowers , this world is transitorie , and when man dieth he shall leaue all behind him , hee shall carry no more with him going , then he brought comming : no more out of the world , then hee brought into the world , whereof he shall haue any vse : and when a man is dead he shall returne no more . If a man wrong , or deceiue , oppresse and goe beyond the seas at his returne hee may right those he hath wronged , and relieue those he hath oppressed : but man that wrongeth , oppresseth , and iniureth in this life , and dieth in the sinne , shall not returne to liue on earth , to repent for it , neither to satisfie for it , therefore while we liue , let vs so liue , that we may liue in death . I haue hitherto spoken of life and death , now I must speake something of the life and death of this Worshipfull Gentleman whose body standeth before vs ready to be interred . To liue well is the ready way to die well , as men liue : so they for the most part die . A blessed life , shall haue a blessed death . Such as expect for comfort in death , must be obedient to God in life . If men will liue till they be dead , they must die while they liue , a good life here , bringeth a good death hereafter . That his life was godly appeared by his hospitalitie how many of the Saints hath he fed , and lodged , insomuch as if he was a Gaius for them , how did he relieue the poore daily at his doores and in time of sicknes how prouident was he for them . He was a peace-maker amonge his neighbors , composing controuersies , and ending many needlesse suites , which either pride , or tyranny , or selfe-will , or enuy had begun . Hee had a great loue to the meanes of his owne saluation , I meane the preaching of the word , frequenting it often if his health did serue him , countenancing & supporting the Lecture where he was a continuall hearer . How kinde and affable hee was to Gods Ministers they will be ready to witnesse . In his sicknesse he was very penitent and sorrowfull , confessed his sinne , desiring God to forgiue him : nay , assuring himselfe that all his sinnes were pardoned and forgiuen for Christs sake . In his sicknesse he was patient , weary of the world , desirous to goe home , forgiuing and forgetting all wrongs and iniuries done him . His talke for the most part in his sicknesse was of heauenly matters , and such as came to comfort him , might receiue comfort from him . He did often pray , and ioyne in praier , and which was worthy obseruance did pray for a blessing on Phisicke before hee would vse it . He vsed all lawfull meanes commending the successe to God. So liued he , and thus died he , leauing an earthly possession , and a house of clay , but now enioying an heauenly inheritance , a mansion , a resting place of eternall glory , leauing louing friends : but now enioying such as are more louely , leauing children , and yet gone to his children . All did not speake well of Christ , some saide hee was a deceiuer , some a glutton , some a wine-bibber , some a company keeper of wicked men ; so all may not speake well of this Gentleman , there be cursing Shimeries , and rayling Rabshakethes , some that will speake good of none . As the red dragon cast out water after the woman that had brought foorth a man child to drowne it ; so such as are the dragons young will cast out slanders , lies , false reports , and cursed speeches after those which die in the Lord to disgrace them . The liues of such men as loue to disgrace the dead we mayknow , their death God knowes . FINIS . Notes, typically marginal, from the original text Notes for div A68607-e10 Eccles. 12. 12 , Tenet insanabile multos scribends cacoethes . Notes for div A68607-e220 Epainetix●s . Gen. 2. 7. Gen. 3. 19. Eccles. 12. 7. Puluis in pulne●ena : Humus in humum . N●scimur vt● moriamur . Eccles. 1. 7. The metaphrase . Text. Pagin . Lingua Hebraica Adam ab adamach terra madida apta ad formas recipiendas , Merce . Gen 4. 2. Psal. 39. 5. Psal. 144. 4. Psal. 62. 4. Hommes sunt 〈…〉 Gen. 4. 26. Doct. 1. 1. Tim. 6. 7. Iob. 5. 7. Rom. 13. 14. Eccles. 2. 23. Vse . ●● Psal. 144. 4. Heb. 13. 14. 1. Pet. 2. 11. Psal. 39. 12. Psal. 51. 5. Ioh. 3. 5. Ier. 17. 9. Gen. 8. 21. 2. Sam. 11. 2. Psal. 5. 4. Psal. 10. 7. Esa. 59. 7. Ier. 5. 5. Psal 50 17. Psal 94. 7. Mala. 3. 17. Ephes. 2. 3. Col. 3 ▪ 6. Ier. 51. 17. Rom. 8. 17. Psal. 41. 3. Mat. 9. 2. Ioh. 11. 44. Luk. 15. 4. 5. 6. Ioh. 14. 6. Vse . 2. 1. Kin. 11. 43. Iudg. 16. 30. 2. Sam. 18 , 11 : 2 , Sam. 17. 23. 2 , Sam. 12. 18. Gen. 5. 27. Luk. 16. 22. Luk. 12. 20. 2. Kin. 9. 33. Gen. 23. 2. Hebr. 9. 27. 2. Cor. 5. 10. Ic●● . Esa. 4. 6. ● . Pet. 1. 14. Doct. 3. Ion. 4. 6. Iob. 17. 4. Iob. 21. 26. Esa. 51. 8. Act. 12. 13. Ion. , 6. Iob 141. Gen. 47. 9. Psal. 90 10. Iob. 7. 1. Iob. 14. 5. Iob. 14. 14. Vse . 1. Luk. 16. 19. Iob. 15. 27. Esa. 3. 15. Amo. 8. 4. Mich. 3. 3. 1. Ioh. 2. 17. Eccles. 1. 2. Iob. 1. 21. Domin●n ancillari , et ancillam dominari magna ●●t abusis Reuel . 21. 21. Iohn . 14. 2. Luk. 15. 17. 18. Reuel . 7. 14. Luk. 14. 18. 19. 20. 1. Cor. 15. 55. 1. Sam. 17. 50. Iudg. 16. 30. 1. Sam. 4. 18. 2. Kin. 9. 33. Act. 7. 59. Luk. 16. 19. Philip. 1. 23. Luk. 12. 40. Mark. 13. 37. ● . Pet. 3. 10. Text. Psal. 39. 5. Psal. 102. 11. Iob. 10. 1. Hos. 13. 3. Iob. 7. 6. Iob. 7. 9. Iam. 4. 14. Doa . 3. Dam. 2. 37. Prou. 23. 5. 1. Tim. 6. 17. Prou. 11. 4. Ezechi . 7. 19. Mat. 13. 7. Eccles. 5. 9. Pro. 27. 20. Luk. 12. 17. Psal. 49. 12. Eccles. 6. 2. Ioh. 3. 8. Ier. 4. 23. Vse . 1. Colos. 3. 2. Mat. 6. 24. Iam. 4. 4. I. Ioh. 2. 15. Psal. 39. 11. Reuel . 3. 16. Reuel . 2. 4. Esa. 55. 6. Amo. 5. 14. Mat 6. 33. Psal 34. 14. Philip. 2. 15. Luk. 13. 24. Rom. 5. 2. Col. 3. 4. I. Cor. 15. 53. 1. Cor. 15. 43. 1. Cor. 15. 44. Psal. 24. 7. Reuel . 21. 27. 1. Pet. 4. 14. 2. Cor. 1. 12. Psalm . 3. 3. Text. Doct. ● . Luk. 13. 4. Iob. 21. 13. Sam. 4. 6. Iudg. 4. 21. Iudg. 16. 30. Esa. 37. 38. Es 138. 12. Fabius Senator Anacreon . Adrianus Papa . ●anat . in 27. Prouerb , Iohan. stow 44. ann . Elr●a . Hos. 9. 11. ●e . 2. Psal 39. 4. Psal. 90. ●● . Iere. 4. ● . Heb. 3. 1● . Mica . 2. 1● . Colloss . 4. 5. Math. 3. 7. Eccles. 12. 1. Deut. 32. I. Lament . 1. 9. 2. Pet. 1 , 10. 1. Pet. 4. 3. 1. Cor. 15. 58. 〈◊〉 sapien●ium vita est 〈◊〉 medita●●● . Psal. 49. 16. 17. 2. Tim. 4. 10. Mat. 26. 15. Luk. 12. 20. Amo. 5. 5. Esa. 55. 6. Gen. 49. 14. Luk. 5. 6. Haba . 2. 6. 1. Cor. 4. 2. Mat , 23. 3. Text. Doct. 5. Iob. 7. 7. 8. 9. 10. 1. Kin. 8. 27. Luk. 23. 43. Psal. 19. 5. Eccles. 12. 7. Gen. 3. 19. Iob 14 7. 8. 9. 10. Iob 7 6. Io 1 14. 14. Vse . 10 Luk. 6. 35. 2. Cor. 1. 3. Luk. 16. 2. Eccles. 9. 10. ●●ccrris actio in calis contemplatio . ●●●monles . Reuel . 14. 13. Ioh 9 4. Ioh. 12. 35. Gal. 6. 10. Nallus poenitentiae ln us , nullus satisfaclionis effetlus . Cypria ad de●●ctr . Perk. Hebr. 3. 7. 8. Quotidie est ho. he . Heb. 3. 13. Mica . 6. 10. 2. Cor. 11. 14. Ioh. 13. 27. Act. 5. 3. Ephes. 2. 1. Act. 13. 10. Ioh. 8. 44. Reuel . 12. 12. Reuel . 20. 3. 8. Reuel 2. 24. 
A69531	----	The dead mans real speech a funeral sermon preached on Hebr. xi. 4, upon the 29th day of April, 1672 : together with a brief of the life, dignities, benefactions, principal actions, and sufferings, and of the death of the said late Lord Bishop of Durham / published (upon earnest request) by Isaac Basire ... Basier, Isaac, 1607-1676. 1673 Approx. 157 KB of XML-encoded text transcribed from 72 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A69531 Wing B1031 ESTC R13369 11870447 ocm 11870447 50117 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69531) Transcribed from: (Early English Books Online ; image set 50117) Images scanned from microfilm: (Early English books, 1641-1700 ; 973:3 or 996:25) The dead mans real speech a funeral sermon preached on Hebr. xi. 4, upon the 29th day of April, 1672 : together with a brief of the life, dignities, benefactions, principal actions, and sufferings, and of the death of the said late Lord Bishop of Durham / published (upon earnest request) by Isaac Basire ... Basier, Isaac, 1607-1676. [8], 128 p. Printed by E.T. and R.H. for James Collins ..., London : 1673. Imperfect: pages stained with print show-through and some loss of print. Errata on p. [8]. This item appears at reels 973:3 and 996:25. Copy at reel 973:3 lacks p. [1]. Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Funeral sermons. 2006-04 TCP Assigned for keying and markup 2006-04 Aptara Keyed and coded from ProQuest page images 2006-05 Emma (Leeson) Huber Sampled and proofread 2006-05 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A SERMON At the Funeral of the Right Reverend Father in GOD , JOHN Late Lord Bishop , and Count Palatine of Durham . THE EPITAPH OF THE DECEASED , Prescribed by himself in his WILL , was this ; Rev. xiv . 13. Beati Mortui , qui moriuntur in Domino , requiescunt enim à Laboribus suis . The dead Mans real Speech . A FUNERAL SERMON Preached on Hebr. xi . 4. Upon the 29 th day of April , 1672 TOGETHER WITH A brief of the Life , Dignities , Benefactions , Principal Actions , and Sufferings ; and of the death of the said late Lord Bishop of DVRHAM . Published ( upon earnest Request ) By Isaac Basire D. D. CHAPLAIN in ORDINARY to his MAJESTY , and ARCH-DEACON of NORTHUMBERLAND . LONDON , Printed by E. T. and R. H. for James Collins ; at the Kings Arms in Ludgate-street , 1673. TO THE Christian Reader . THis untimely Conception might have proved an Abortive , or if born , a Benoni , to the Parent then in sore Travel , through sickness , both in the Preparation deproperated , as also in the present Production ; being at the earnest intreaty of the Noble Relations of our Lord Bishop deceased , now pressed unto the Press . When this was delivered , vivâ voce , out of a due Regard to the Solemn Confluence of so many Worthy Persons , ( for some of them came from far ) as also out of a respect to the day , then far spent , I did purposely contract my Meditations , and express them then , under the Ancient Canonical measure of an Hour : Esteeming it a point of Commendable Prudence , and also of plausible Thrift to boote , on such Solemn Occasions , to shorten the double pains both of the Speaker , and of the Hearers . But since the delivery , being desired , as by sundry Worthy Relations of the deceased , so at the request of my Friend , the Honest and Industrious Book-seller , I have been perswaded to enlarge the Sermon , with the Addition of a Brief of the Life of the deceased Prelate ; and so my Brooke is become a River , I wish it may not prove a Sea , to deterr the Reader from launching out into it : For the matter of Right done to the dead in General , I refer my self to Gods Word : For the matter of Fact in particular concerning the Person of the deceased , I Report my self to their Report , whose Information I have diligently , and severally desired , and faithfully delivered here , relying upon their verity , confirmed by the Authority of our late Lord Bishops Last Will in English , which should be Sacred . My honest Request to the Christian Reader is only for the same Candour in the Reading , as was intended by me in the Writing . All which commending to God for a Blessing , I take leave , Praying in K. Davids words ; That God would spare me a little , that I may recover my strength before I go hence and be no more seen . AMEN . Imprimatur , Tho. Tomkins R. R. mo in Christo Patri ac Domino D no Gilberto Divinâ Providentiâ Archi-Episc . Cant. à Sacris Domesticis . Ex Aedibus Lambethanis Feb. 10. 1672. ERRATA . PAg. 6. lin . 1. deest but before upon . & l. 2. an bef . uniform . & 1. 14. in comparison of eternity , after span long . & l. ult . and felicity , after innocence . p. 8. l. 12. for how read which way . p. 9. l. 5. dele comma after Statute . p. 24. l. 25. r. the Holy — p. 37. l. 4. phrase it in — p. 42. Marg. for Covarrus r. Covarruvius . p. 43. l. 4. r. Calligraphy . p. 50. l. 11. r. domestical . p. 54. Marg. ad lin . 11. r. Constantinopol . p. 57. l. 2. add he before much . p. 59. l. 29. after teaching add them . p. 70. l. 12. after thrive add the. p. 71. l. 16. r. Proprietary . p. 85. l. 15. after Character add Conscience . p. 92. l. 13. r. Br●n● . p. 93. l. 22. for with r. of . p. 97. Marg. r. Switzerland . p. 110. l. ult . for still r. yet . p. 118. after the Latin Will dele Vid. J. Will. &c. p. 119. before Our help , insert , The Translation of the Latin Will. p. 121. l. 13. for shading r. shadowing . THE Dead Man's REAL SPEECH . Hebr. 11. 4. — By it , he , being dead , yet speaketh . KNow you not that a great man is faln in Israel ? This was David's noble Epitaph over Abner , though his Rebel : and how much more may this be our Just Preface to this solemn Funeral ( to be sure ) over a better Man than was Abner ? Therefore in King David's words I may truly say again , Know you not that a great Man is now faln in our Israel ? A great Man indeed , as shall appear before we take our Final Leave of him : We may be sure greater than Abner , not only in his State , but , which is the crown of all true greatness , in his Graces and Beneficence ; in this indeed , and in truth , greater than Abner : yet Abner was a great man , for he was a General in the Field ; ( but on the wrong side , the Rebels side : ) Our great man a General not only in the Field * , but , which is much more , a General in this Church , I mean , his Diocess ( a great one ) and in both these great Capacities constantly Loyal , ad Exemplum : And yet , as high as this great man was so lately , behold how low he is laid down now , who yet must be laid down lower , as you shall see by and by . Such Spectacles of Mortality ought to be to us Survivours tot Specula , so many true Looking-glasses , wherein whatever our Artificial Looking-glasses may flatter us , with what our living faces seem to be now , this Natural Looking-glass tells us plainly , to our faces , what all our dead faces shall be , must be then ( God knows how soon : ) He being Dead , yet speaketh out Mortality to us all ; so many Funerals , so many Warning-pieces to us all to prepare for our last and greatest Issue . This , in the Judgment of the wise man , is the best use we can make of our Access to the House of Mourning , such as this house is at present ; therefore the Living should lay it to his Heart , which that we may all do : Let us pray with the Spirit , and in the words of King David : O teach us to number our days that we may apply our hearts unto wisdom . Ye shall further pray for Christ's Holy Catholick Church , &c. Hebr. 11. 4. THe Scope of this Text ( which must be the Aim of the Sermon ) is this , to stir up all the faithful living to imitate the faithful that are dead ; whereof this Chapter is the sacred Roll upon the Divine Records , down from Abel unto the Patriarchs , the Judges , the Kings , the Prophets , &c. that is , that we should endeavour to become the followers of them who through faith and patience inherit the promises . The Text is short , but the Lesson is long ( that is ) to live so now , as we may die well at last , and , by our good works , speak when we are dead . The Parts are two , which do express two States of Man. 1. The state of Death , [ He being dead ] which is the privation of the life of nature common to all men , ( on which frail life most men doat so much , because they have no care for , nor hope of a better life . ) 2. The state of a Life after Death , that is , the Life of Glory , implied in these words [ He speaketh ] for Speech is the evidence of a living man : Ergo Abel though dead in the Body , yet is still alive in the Spirit . The first is a Corrosive to the state of Nature , but the Second comes in as a Cordial to all those who are in the state of Grace . This Text appears much like the Israelites Guide in the Wilderness ; 't was a Cloud , and that no ordinary Cloud , but such a Cloud as was Dark on the one side , and Light on the other side , dark towards the Egyptians , but Light towards the Israelites : Even so is Death , dark and sad to the Unbelievers and Impenitent , but lightsome and welcome to all true Penitents and Believers . 1. To begin with the first , The state of Death ; Man in the state of Innocency was created capable of three Lives ; the Life Corporal , Life Spiritual , and Life Eternal . The first is the Life of Nature , a Transitory Life . The second is the Life of Grace , a Life permanent upon condition of perseverance in uniform obedience to God. The third is Life Eternal , the Life of Glory , the Life of the Saints Triumphant , of the Elect Angels , yea the Life of God himself , and therefore a Life immutable , interminable : 2. Two of these three Lives [ the Life natural and spiritual ] man had then in present possession , and the third in a sure reversion after the expiration of but one Life , and that a short one too , but a span long ; this present life is no more , by King David's just measure : Behold thou hast made my days , as it were a span long . 3. Man by his Apostasie from God , through the first original sin of willful incogitancy , and through pride , did soon deprive himself of all these three Lives at once , and so according to the just sentence of God , pronounced upon man aforehand ( for a fair warning ) Morte moriêris , Thou shalt die the Death , man was justly precipitated from that high state of Innocence into the base and damnable state of sin and misery , whereby every man , none excepted , ( but the God and man Christ Jesus ) is now by original sin become subject to a threefold Death , First , Corporal , Secondly , Spiritual , and thirdly ( without Repentance ) Eternal . The first is Death Corporal , which is a total ( but not final ) separation of the Soul from the Body [ the sad Real Text before our Eyes . ] The second is Death Spiritual , a far worse kind of death , a state of sin , which is a separation of the soul from the Grace and Favour of God which is life it self , without which we are all by nature , dead in trespasses and sins , Children of wrath , no better . The third and worst of all , is Death Eternal , and therefore called in Holy Scripture , The great Death , the second Death ; because it is a final , total and eternal separation of both Soul and Body , from the Glorious Presence , Beatifical Vision , and admirable and unspeakable Fruition of God himself ; whom as to serve here on Earth is the Life of Grace , so to enjoy in Heaven is the Life of Glory , which is life everlasting . 4. The first of these three [ Death Temporal ] none of us can avoid ; die we must , die we shall , God prepare us all for it : But as the thing , Death , is certain for the matter , so for the manner , how we shall die , in , or out of our wits , as in Frenzies , &c. where we shall die , amongst Friends or amongst Foes ; when we shall die , whether in youth or in old Age ; how we shall die , whether by a suddain , violent , or painful Death ( which God in mercy avert from us all ) none of us all knows : and therefore our best course is , while we may ( by a lively faith , timely repentance , and real amendment of life ) to prepare for Death ; * and then come Death in what shape it will , and welcome , we shall not die unprepared . Yet it concerns us all frequently and seriously to think of these great Quatuor novissima [ Death , Judgment , Heaven and Hell. ] 'T is Moses his passionate wish ; O that they were wise , that they understood this , that they would consider their latter end : Since 't is appointed for all men once to die , and after that comes Judgment . The Vulgar Translation renders it statutum est , Death is an universal Statute , Law to all mankind ; and so it is both for authority of coaction , and certainty of execution , for it is grounded upon two of the greatest Attributes of God , which are , First , God's infallible Truth ; for the Commination was directed unto man , and that also in mercy , to forwarn him that he might not sin . Secondly , God's exact Justice , which requires the execution of the Divine Sentence , to be done upon the same nature that had sinned . Man did sin , therefore man must suffer , that is , man must die ; and because the first man Adam was the Original Root , and General Representative of all mankind ( Adam's off-spring ) therefore all men must die ( pray God we all may die well ) or if they live to the end of the world , yet they must suffer a Change at the least , at the last , which Change whatever ever it be , ( for 't is a Mystery ) will be equivalent to a Death , so that there lies an universal necessity to undergo a Death , some kind of Death . In the Antient Register of the Macrobii , those long liv'd Patriarchs , Adam liv'd 930 years , and he died ; Methuselah , the longest liver of all Mankind , lived 969 years , and he died , &c. that is the burthen song of them all : Neither Methuselah the antientest , nor Sampson the strongest , nor Solomon the wisest of men , could exempt themselves from the fatal necessity of Death . Seneca himself , though but a Heathen Philosopher , being ignorant of the original cause of Death ; yet observing the generality of the event of Death , drew his Topick of Consolation to his Friend Polybius , sad for the Death of his Brother , from this necessity of Death : But God be thanked , we Christians have better Topicks of Comfort for the Death of our Christian Friends , past , or our own Death a coming , by opposing , through Faith , against the terrour of our Dissolution by Death , the consideration of our admirable and comfortable conjunction with Christ our Head after Death . This glorious state is by St. Paul styled the manifestation of the Sons of God , for which , by a natural instinct , the whole Creation groaneth with an earnest expectation of the accomplishment : The word in the Original is very significant [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which betokens the looking for some Person or thing with lifting up of the Head , or stretching out their Necks with earnest intention and observation to see when the person or thing looked for shall appear ; as a poor Prisoner condemned looks out at the Grates for a gracious Pardon : And if the Creatures inanimate , &c. do so earnestly pant for the Final Redemption of the Sons of God , how much more we being the Parties principally concerned ? This made St. Paul as it were with hoised-up sails of Hope and Desire ( the Affections of his Soul ) to long to be dissolved and to be with Christ . The Original imports to loosen , or to launch forth , as a Ship from a Forreign Port for a happy voyage towards her wished for Haven at home . 5. I have so much Christian charity for the surviving noble Relations of the Great man deceased , as to believe that , if they could , with their wishes and tears , waft him over back from Heaven to labour again on Earth , they would not do it , if they loved him indeed , and not rather themselves . 'T is an excellent observation of Isidore Pelusiota ( he lived above 1200. years ago ) who commenting on these words of our Saviour's compassion for Lazarus expressed by his tears , that it was not at the Death of Lazarus , but that it was at his Resurrection that Jesus wept , a real demonstration of his Humanity both natural and moral : This Father's note upon that difference is this , That our Saviour Christ's Love towards Lazarus was a Rational Love , yea , a Divine Love , not as Ours towards our dead Friends too too oft , too carnal or natural , or at the best a humane love , if not a self-love , we wish them alive for our own ends . True it is , that 't is very lawful , and also very fit to pay our deceased Friends their due Tribute of Grief , and to let Nature have her course , lest we should seem or appear without natural affection ; but provided always that the Current of Nature do not overflow the Banks of Reason , much more the Banks of Religion settled by St. Paul , who would not have Christians to be sorry for their deceased Friends , as others who have no hope : For there is a lively hope of a joyful meeting again in the state of Glory , if we in the state of Grace do follow the Saints deceased . Upon this consideration is worth the observing the different manner of mourning of Joseph for his Father Jacob , his dear and near Relation , for Joseph mourned seven days only , and of the Egyptians mourning seventy days for the same Jacob , a stranger to them . The reason of the difference is , because the Egyptians were unbelievers , but Joseph was a Believer of the Resurrection , and of a glorious meeting once again with his deceased Father , from thenceforth never to be separated . This Posie of sacred Meditations I do now present to the Noble Relations of the deceased ; desiring them to accept this offer , and to use it as a Spiritual Handkercheif , to wipe off , if not drain the Spring of Tears for this their deceased support . 6. Mean-while our main care must be not to forfeit that glorious meeting by a course of life contrary to the good example of the Saints departed , but instantly to resolve , earnestly to study , constantly to endeavour to live well , that is to say , To make the Will of God the Rule of our Life , and the Honour of God the End of our Life : This is to live unto the Lord , that is , in Subjection unto him ; and then we may be sure to die in the Lord , that is , under his Protection , both of Body and Soul for evermore . 7. You may be pleased to remember that our Text was two faced , and therefore we compared it to the Israelites Guide through the Wilderness , a Cloud : we are now past the dark side of it , Death , [ He being Dead ] we must now face about and chearfully behold the bright side of the cloud , wherein the Dead speaketh ; and here we have 1. The Speaker , He 2. The Speech implied , He speaketh 3. The time expressed , Yet , that is , after Death : [ He being Dead yet speaketh ] 8. First , the Speaker is Abel * , whose name bears mankinds universal Motto in the Holy Tongue , that is , Vanity : for when all is done , Vanity of Vanities , all is Vanity : until the Spirit of man return to God who gave it : till then , whatever Pride may prompt vain man , verily every man living , in his best estate , is altogether vanity , Selah ! Secondly , For his Trade , he was an Heardsman , for he offered to God the best of his Flock , in due Homage , and as a Figure of that Lamb of God , which was to come to take away the sins of the World : no doubt he was well instructed by his Parents Adam and Eve , of whose Conversion and Salvation to doubt , ( since the promise of the Blessed Seed preached unto them by Almighty God himself after their fall , and which we must in reason suppose was apprehended and applyed by them to themselves through Faith , lest God's preaching should prove vain : such a suspicion , or doubt of their eternal state ) were in us their Posterity an odious want of charity , and against the Current of the Antient Fathers , who give for it this probable reason , That God did expresly curse the Serpent and the Earth , but God did not at all curse either Adam or Eve ; but contrarywise God in mercy did bestow upon Adam and Eve the original and fundamental blessing of the Promised Seed , the Messiah which is Christ Jesus our Lord and Saviour , in whom all Adam and Eve's Posterity should be blessed ; and therefore they are not to be concluded within the number of the damned crew , upon whom shall be pronounced that dreadful final sentence of Ite maledicti : Go ye cursed . As a clear evidence of Adam and Eve's Faith , we produce their Works , namely the Godly Education of their Children , Cain and Abel , in God's true Religion , to offer corporal sacrifices , &c. with a spiritual reference , and therefore with faith in the only expiatory and satisfactory sacrifice to be performed in the fulness of time by the person of the Messiah , the second Adam , for the saving of mankind , as the first Adam was in the damning of mankind ; both the Adams being publick Representatives of all mankind , as the first in the Fall , so the second in the Resurrection . 9. This just Apology for our first Parents , Adam & Eve , I thought it my filial duty to offer unto all mankind , Adam's off-spring , once for all to stop the mouths of censorious Children unmindful of their original duty , and of the Rule Parentum Mores non sunt Arguendi : Shem and Japhet were blessed for turning away their faces from their Father's nakedness , but wicked Cham was , for outfacing it , cursed with a grievous curse * . 10. 'T is very observable that God had respect unto Abel first , and then to his sacrifice , to intimate that God first accepts the Person , and then his service , for Abel offered by Faith , but Cain without Faith , for want of which God rejected the person of Cain ( though the Elder Brother ) and consequently his sacrifice . Hence observe , that two men may come and worship God with the same kind of outward worship ; and yet differ much in the inward manner , and success of their service to God : Witness Cain and Abel in the Old Testament , and the Publican and the Pharisee in the New. For the true Religion is chiefly inward for the substance , and not only outward for the circumstance and ceremony ; the Religion of too many , I had almost said , of most formal Professors now a days ; an Artificial Religion , as being moved chiefly , if not only , by outward Respects and Objects , without any inward Life , the want of which did make a wide difference betwixt Cain and Abel , the Speaker here , from whom to pass unto his Speech , we shall interpret it by a three fold Exposition . 1. Grammatical . 2. Doctrinal . 3. Moral . 11. As to the Grammatical Exposition , I am not ignorant that the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the Original may be verbum medium , and so may be translated either in the passive sence [ he is spoken of ] as some few Interpreters have rendred it , or in the active sence , to which I am rather carried by the clear and strong current of almost all Interpreters . * , and the Harmony of eight Translations both Antient and Modern , who all render it actively , He speaketh . This Translation is confirmed by a clear Parallel ( Hebr. 12. 24. ) where comparison being made betwixt the precious blood of Jesus Christ and that of Abel , 't is expressed in the active sence [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Not in the passive , that the blood of sprinkling is better spoken of , but in the active that it speaketh better things than that of Abel . Ergo , Abel being dead , yet speaketh , quod erat demonstrandum : Enough of the Grammatical Exposition . 12. We pass now to the Doctrinal Exposition . The Doctrine is this , That for the godly there is a life after this life , for Abel being dead yet speaketh , but we know that dead men are speechless , and that speech is both a sign and an action of life , Abel is not absolutely dead , though dead in part , he still lives . We inlarge the instance from righteous Abel unto all the faithful ; the total summ is this , That though good men die , yet their good deeds die not ; but they survive , and that in both Worlds . First , In this world to their due praise ( for their own good works praise them in the gates . ) Secondly , They live in the next world by their Reward and Coronation , for their works do follow them : So many good works , so many living Tongues of good men after Death ; who are therefore styled in the Holy Gospel , The Children of the Resurrection : and again , Abel still lives unto men , in the memory of all good men , for to such the memory of the just shall be blessed , and the memory of their vertues calls for both our Commemoration and Imitation of them , which leads me to the third point propounded , which was the Moral Exposition . 13. For I suppose none that hear this , are so gross of understanding , as to imagine a Vocal Speech of the Dead , which would be a miracle , but a Speech Analogical , by such a Figure as the Heavens speak when they declare the Glory of God. The parallel of St. Chrysostom upon the Speech of Abel , our speaker in the Text : the Father , after his wonted Rhetorick , amplifies it thus ; If Abel had a thousand voyces when he was alive , he hath many more , now he is dead , speaking to our admiration and imitation . But though the Dead Man's Speech be no vocal speech , yet it is and will be a real speech for our conversion or condemnation to the end of the world : for Abel being dead , yet speaketh . First , He speaketh by his Repentance implied in his sacrifice , not only for Homage , due by all rational creatures , whether Angels or men , unto God their Creator , but also as a tacit confession of sin to be expiated by the All-sufficient sacrifice of the promised blessed seed , the Messiah to come , and so Abel being dead , yet speaketh , and was by his typical sacrifice the first Prophet of the Old Testament . The good examples of holy men are standing real Sermons : For there are two wavs of preaching , by word , or deed : The first is good , the latter is better , but both are best . Secondly , Abel being dead , yet speaketh by his faith expressed here in the Text , which faith is a never-dying Preacher to all Ages of the Church , because it assureth all the faithful ( such as was Abel ) of both God's regard and reward of all his true Servants , who follow Abel's faith . Thirdly , Abel being dead yet speaketh by his works of Righteousness , the necessary and best evidences of a lively faith , for which Abel stands canonized by God's own approbation and acceptance , First of his person , that he was righteous , and then of his performance , his sacrifice : Therefore Abel is inrolled with Enoch ( vers . 5. ) for his Communion of Faith , Godliness , and Happiness , by which both Enoch and Abel pleased God. The Jewish Rabbins , and sundry Christian Interpreters offer as a tradition this sign of God's acceptance of the sacrifice of Abel , to wit , by sending Fire from Heaven ( as upon Aaron's and upon Solomon's and upon Eliah's sacrifice ) which kindled the sacrifice of Abel the younger Brother , and not that of Cain , who was the elder Brother . Some Interpreters think that this acceptation of Abel's sacrifice was a designation of Abel , the younger Brother , to the Priesthood before Cain the elder Brother , and that these were the occasion of Cain's envy , and his envy the cause of Abel's murther . By the way , 't is worthy our observation that all that come to worship God are either Abels or Cains , that is , they come with faith or without faith , and they speed accordingly . Fourthly and lastly , Abel being dead yet speaketh , as in his Life by his Actions , so at his Death by his patience and passion ; for as St. Stephen was the Proto-Martyr of the New Testament , so was Abel the Proto-Martyr of the Old Testament , for he died for righteousness sake : Hence some Interpreters derive his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in Holy Tongue signifies to mourn , because he was the first man that did taste of Death , for which , and for whom his ( and our first ) Parents Adam and Eve did begin to mourn . As it is certain that sin , though but a beast , hath a voyce , and which is more strange in a beast , sin hath an articulate voice , and by a counter-passion , which is lex talionis , sin doth not only indite the sinner , but also indorseth upon the sinners bill the parallel punishment for time or place , person or action , so that many times the punishment becomes the Anagram of the sin : This even natural men do confess , witness Adonibezeck , As I have done , so God hath requited me : which was also King David's case , Blood for Blood ; such was the voice of sin , and of their own Consciences . Sin hath a voice indeed , and that a loud voice , for it reacheth as high as Heaven , to God's ear , and from thence rebounds with an eccho upon a man 's own conscience . We read of the cry of Sodom , and of the cry of the hireling's wages , kept from him , and here Abel's blood hath a voice that cries aloud for Justice in God's eares , and as it were , prefers a Bill of Indictment , upon which God , the just Judge , immediately arraigneth Cain , passeth Judgment and doth Execution upon Cain the Fratricide , stamping a curse both upon his person and estate , saying , What hast thou done ? the voice of thy brothers blood cries unto me from the Ground , and now art thou cursed from the earth , which hath opened her mouth to receive thy brothers blood from thine hand : When thou tillest the Ground , it shall not henceforth yield unto thee her strength . A fugitive and a vagabond shalt thou be in the earth . Now , as sin hath a voice so grace hath a voice also , calling upon us as for our Imitation of the vertues of the Saints departed , so calling upon God for a gracious compensation of their works which follow them after death : not at all by way of merit , but of God's free mercy ; for what proportion betwixt man's works which are but temporary and therefore finite ( all our best works are no more , and besides imperfect all ) and God's high reward which is Infinite both for weight and for duration to all eternity ? Some Interpreters add a fifth way , by which Abel being dead , yet speaketh , to wit , as a Type , by his blood shed by Cain his Brother , prefiguring the blood of Christ shed by his brethren the Jews . And thus many ways , Abel being dead , yet speaketh ; And so all good men , though dead , yet speak by their good works of Faith and Patience : In which blessed number , this dead man before our eyes was through God's grace listed , and so speaketh by his good deeds to his Generation , and seems by his example to preach unto us all St. Paul's Apostolical Admonition , Not to be weary of well doing , for in due season we shall reap [ a reward ] if we faint not , as our Christian hope is , the deceased Prelate findeth it now to his everlasting comfort . O how gladly would I make an end here , and so come down ! Sorry I am that I must now pass and descend from the Literal Text to this our Real Text lying before us ; But 't is a Rule of Christian practice , that when God hath been pleased to reveal his will by the event , our humble resignation of our selves and friends , and all , with submission of our will to God's will is our duty , and the best remedy to allay all our sorrows , and to say in the words , and with the spirit of Holy Job , The Lord hath given and the Lord hath taken away , blessed be the name of the Lord , ( which is part of our office for burial ) in all this Job sinned not , no more should we if we would be followers of Job's faith and patience , which God grant us all , through Jesus Christ our Lord , to whom with the Father , and the Holy Ghost , be ascribed from Angels , from us , and from all men , all praise , power , Majesty and Dominion , now and for ever . Amen . A BRIEF OF THE Life and Dignities , OF THE BENEFACTIONS AND Principal Actions , &c. OF The Right Reverend Father in God , JOHN Lord Bishop and Count Palatine of Durham , &c. LONDON , Printed for James Collins , at the Sign of the Kings-Arms in Ludgate-street . 1673. THE Dead Man's REAL SPEECH . BUt before we enter into this due Office of Commemoration , ( for to preach or pray over the dead , is Justa persolvere ) we must by way of prevention enter this solemn Protestation against this our censorious Age , That we do abjure all manner of flattery , passive , or active , being , God be thanked , settled above all slavish fear or base hope from the living , much more from the dead . Was King David a Flatterer for composing and publishing those goodly Epitaphs upon Saul and Abner , who yet were no very good men ? or were the godly widows , flatterers for shewing the Coats and Garments which Dorcas made whilst she was alive ? In the ensuing rehearsal our intention is , and our endeavour shall be to publish nothing but vera & utilia . As for the verity , as I am confident of the Ingenuity of my Instructors ( Persons of Quality and of good credit ; ) so ( as I said before ) I am convinced and confirmed of the verity of the matter , by the last will ( a sacred thing in Law ) of our late Lord Bishop . And as for the utility of this due office of Commemoration , we commit our Meditations to Gods direction ; and commend them to your attention . If there be any Adder that dare hiss against this dead Prelate , or the liveing for giving the dead his due , or shall object , Was this man one in quo Adam non peccavit ? Was he a man all made of Vertues ? Had he no faults ? Our answer is that Proverb of Charity ; De mortuis nil nisi benè 't is an honest old say ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to gnaw on dead mens bones , is an inhumane , brutish , unnatural humour : Such Cannibals as do delight to feed on dead mans flesh , by tearing of their Fame , do take the Devils Office out of his hand : Yet , the Devil , if one may say so , was more a Gentleman , more civil to Job , for the Devil slander'd him indeed , but 't was when he was alive , and so might and did answer for himself . Far be it from me to usurp the Office of a Coroner , over the state of the Dead ; the Rule of Charity , and practice of our Church , in the Office for the dead have taught me better Divinity . I know by experience , that an evil eye looking upon the Dead , through the wrong end of the perspective , I mean Envy , will not only spear out , but also espy , and that with aggravation the infirmities or faults of the dead ; I wish all such seriously to consider themselves , and well to weigh St. James * his Observation ; Was not Elias a man subject to the like passions as we are ? and yet by the Pens of the Prophets and Apostles dipt in Charity we read nothing but commendations of Elias ; nor of Job , Ye have heard of the patience of Job : not a word of his impatience , tho' confessed by himself ( whom some think to be the Authour of the most part of that Book . ) When I have done with the due praises of this Great Man , some Shimei with his Serpents tongue may still hiss at , though he can never hurt , this dead man : To stop all such foul mouths I wish them to reflect upon themselves , and let them know that there must be faults as long as there are men ; and with a serious reflexion upon themselves , let them fore-know that after him who lies here before us , we must all , every one of us , be weighed in the ballance at last ; and for my own part I must confess I am perpetually afraid to have my share in that Article against Belshazzar ; I dread his Tekel , that final doom , Thou art weighed in the ballance and found wanting . The best of us all at Dooms-day would be glad to have their grains of allowance , and why should we grudge them to our betters ? Therefore now to draw the curtain over all humane infirmities and imperfections , which may God cover in mercy , and clear us all by his free pardon through Jesus Christ our Lord. And so to proceed : It is certain that no man is born a Saint ; but 't is as certain that every good man that dies in the exercise of Repentance , Faith and Charity dies a Saint ; such as our Hope is , this our Brother died . First , his Name . His Name was John , which in the Holy Tongue signifies the Grace of God. Here , by the way , Parents and Godfathers may take out this good Lesson , not to put upon their Children fantastical , much less profane and superstitious Names , but prudently to chuse such Names as may be continual Memorials of some good duties to the parties so named , as oft as they shall hear , read or write their own Names , that they may endeavour by their lives to become as good as their names . Secondly , His Sirname . His Sirname was Cosin , in Latine Cognatus , quasi à Con & Natus , which ( as the famous Civilian Modestinus expoundeth it ) signifies a Cosin in primo gradu in his own Family . This Sirname of Cosin is become famous by diverse learned men of that Name . I saw once in our Prelates hand Cognati Opera ; and we have in our hands that excellent Apology for the Ecclesiastical Lawes by Dr. Richard Cosin that Renowned Civilian ; and now our Church enjoyeth that solid work Intituled , A Scholastical History of the Canon of the Holy Scripture ; brought forth in his banishment , by this our deceased Lord. Thirdly , His Birth . His Temporal Birth was on St. Andrews day , 1594. His birth to Glory , ( I mean the day of his death ) was Jan. 15. 1671-72 . his Age 78. current , greater by so much than King David's first measure 70. So that , to phrase in Jobs words , He came to his grave in a full age , like as a shock of corn cometh in , in his season . Length of dayes is by Gods favour annexed to the fifth Commandment [ Honour thy Father , &c. ] which the Apostle maketh the first Commandment with promise ; and 't is a Glory : For the hoary head is a Crown of Glory , if it be found in the way of Righteousness : A good evidence of Gods acceptance upon his obedience to his Superiours , Spiritual , Political and Natural Parents , for want of which due obedience to Parents , God many times shortens the dayes of the Sons of Belial , Rebellious Children . Fourthly , His Person . God and Nature did frame his earthly Tabernacle of a goodly structure , for he was both tall and erect ; a fit presage aforehand of the stature of his future preferments and dignities ; he had a Prelatical presence , which he over-topped with his liberal beneficence . This I am sure of , he was no Dwarf , neither in Stature , Dignity nor Bounty , as will appear by the ensuing discourse . Fifthly , His Family . 1. Paternal , his Fathers Name was Giles Cosin of Fox-hearth ; a Citizen of no mean City ( to use St. Pauls phrase , who did glory in Tarsus his birth-place . ) His City was Norwich , of which more anon , when we come to his Countrey . He was a good Citizen , a man of substance , witness his liberal education of this his great Son. 2. By his Maternal descent , he was Son to Mrs. Elizabeth Remington , of Remington-Castle , an antient Family , and which is worth all the rest , both his Parents were of the Household of faith , both born and bred in the true , antient , Apostolick and Catholick Religion of the Church of England , which this their Son did so early imbibe , that he lived and died a constant Professor , and Patron of the same : Thus was his Family in Lineâ rectâ . As for his Collateral Line , he took a Wife out of an antient Noble Family in this Countrey , Frances , the Daughter of Mr. Marmaduke Blakiston ( a Dignitary both in the Metropolitical Church of York , and in this of Durham ) Marmaduke was Son to John Blak●ston of Blakiston Esq ; whose other Son was Sir William Blakiston Father to Sir Thomas . His Wife was a prudent Wife , and therefore from the Lord : To my knowledge a true yoke-fellow , not only in Prosperis , ( as too many worldly-minded Wives ) but chiefly in Adversis , which is the tryal of a good Wife , and of a true friend indeed ; and these are blessings ! For to have the Burthen of a Wife , and not the blessing of a good wife is a great cross , if not a curse . And here I stop from attending the rest of his Family any further ; perhaps I have gone too far already in presuming to blazon a Pedigree , being no Herald . Sixthly , His Countrey . To pass from his Family to his Countrey , he was born a Britain and an English Man. A Nation so famous for situation , plenty and victories . If Plato did thank the Gods that he was born a Grecian and bred a Philosopher , but still a Heathen : how much more ought every true English-Man to be thankful unto God for his birth under a Christian Monarchy ? Christian indeed , if , as the current of Historians do report , it received the Christian Religion from one of the Apostles , or one of their Apostolical Disciples ; some say Simon Zelotes , others Joseph of Arimathea : and if England ( as they say ) was the first Kingdome in all the world that first received the Gospel , with the countenance of Supreme Authority under King Lucius a Britain ( whom Historians do place Anno Christi 170 , and 't is no small addition of honour for this Kingdome , that the first Christian Emperour , even Constantine * the Great was born in England . Thus our deceased Prelate was blessed in the place of his birth , but much more blessed for the state of his New Birth in such a Christian Church , the most Apostolical and the purest of all Christian Churches ; Expertus loquor , for in 15 years Ecclesiastical Pilgrimage ( during my voluntary banishment for my Religion and Loyalty ) I have surveyed with an impartial eye of observation most Christian Churches both Eastern and Western ; and I dare pronounce of the Church of England , what David said of Goliahs Sword , There is none like it , both for Primitive Doctrine , Worship , Discipline and Government , Episcopal Hierarchy , the most moderate and regular : For it was a singular providence of God to inspire the first Reformers of the Church of England with the Spirit of wisdome , to conjoyn the zeal for verity with due reverence to Antiquity : for by Cardinal Baronius his own Confession , the Church of England is for her Christendome acknowledged antienter than Rome it self by nine years ; and 't is strange in reason , and more strange in nature , that the pretended Mother should be younger than the Daughter , but that any thing which is rational is rejected by such as only relie upon a Magisterial pretence of Ipsa dixit , which false principle smells rank of wilfull schism , and also wrongful in causa propria . And here without suspicion of ingratitude , I cannot but bless God , that by his providence he was pleased to ingraft me into this Holy Church , wherein I have had the honour to bear the office of an unworthy Priest , above 43 years . To pass on from England , the general Countrey of the deceased , to his particular Countrey ; He was born in Norwich , an Ancient , Great , Famous and Opulent City , and the more opulent now by his late liberal Gifts and Legacies to that City , expressed in his English Will. Seventhly , His Education . To pass from his Countrey to his Education : He was planted in the Free School of Norwich , watered by that famous Fountain of this Land , the University of Cambridge ; and God gave the increase both of solid Piety and sound Learning , first in Caius Colledge , whereof he was Fellow , and afterwards he had the honour to be brought up at the feet of that great Gamaliel Dr. John Overall , an Apostolical Bishop first of Litchfield , after of Norwich , whose Secretary he was for his Learning and Coeligraphy ; for he had the Pen of a ready Writer in a singular way , and so might deserve the praise of the Tribe of Zabulon ; so well could he handle the Pen of the Writer . Bishop Overal ( who sent him from time to time to the University to keep his Acts ) advised him to direct his studies in order to Divinity . His Elias being taken from his head , he was preferred to be Domestical Chaplain to that great Patron of the Church , Dr. Richard Neile , who having passed thorow five Bishopricks , ascended at last to the Archiepiscopal Throne of York ; and this gives me a fair hint to pass from his Education to Eighthly , His Dignities . Our great Prelate did not , as some more ambitious than worthy , ascend to the Episcopal Throne per Saltum , but by the Canonical Degrees : As first , he was lawfully Ordained Priest , and afterwards was installed Prebendary of this Church of Duresme , wherein he was not slack to search , and study the Rights and Antiquities of the same , and among others to promote one of the Honours of it by his constant Residences , both Ordinary and Extraordinary with laudable Hospitality , according to the Statutes ( Salvis Canonibus ) sealed with a Sacred Oath , and therefore to be observed ; for he was so far from pressing upon his Majesty for ( importunate ) Dispensations , ( which are alwayes the Soveraigns most just Prerogative , in cases of real and legal necessity ) that upon search of our Churches Register , I find not one dispensation for him in all the time he continued Prebend , which was about 36 Years . And I knew a man , who in two cases of invincible necessity , had the Royal favour of two dispensations ( the one unsought for by him ) who yet preferring the publick good and honour of the Church , to his own private interest , did voluntarily wave both . The first for the Peace of the Church , then but newly restored ; the other for the honour of the Church , then for sundry months destitute of Residentiaries , which also proved an effectual Precedent to restrain some from troubling the King for Dispensations intended otherwise . After he became Bishop of the same Church , he was so careful to preserve this honour of Hospitable residence , that at his last personal visitation of the Dean and Chapter , An. 1668. among other Injunctions this was one ; That such Prebends as do not keep due Residences , according to the Statutes , shall be deprived of their Quotidians and Dividends , grounding also this his injunction upon right reason , viz. Qui enim Emolumentum alicujus loci percipiunt , onera etiam ejusdem loci sentire , & ferre debent ; which practice is conformable to good Conscience and Equity , and worthy the imitation of his Colleagues , whether Incumbents or Successors ; for 't is a Rule in Law , Beneficium propter Officium , and therefore for causeless habitual Non-Residents , chiefly in Cathedrals or Mother Churches , ( which admit not such Deputies or Coadjutors in their Chapters , as by the Laws are allowed in particular cures ) for Non-residents ( without real necessity ) to claim or to enjoy equal profits with the Residents , who do bear the burdens both real and personal , seems to be against the Rule of Proportion , which forbids , Dare aequalia inaequalibus ; and comes near also to a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a partial respect of persons , which God so frequently forbids ( I would I could say , God forbid ; and also that I may prove a false Prophet , for unless things be amended I fear partiality and non-residence may prove the ruine of the Church . ) But there is another Rule in Equity , That though some Dispensations , in case of manifest necessity , may pass as lawful in foro soli ; yet ( if without that necessity ) they may prove unlawful ad hominem , in foro poli , where he may appear in the shape of the austere man in the Gospel , if he reap there where he does not sow in proportion ; for in every Society every good man should bear his own burthen . And it may further be offered to common prudence , nay , as a case of Conscience ; whether such Dispensees who presume upon the Grace of the Royal Dispensor ( only upon pretence , or chiefly out of covetousness ) ought not to make restitution to the extent of their Power ; for what sentence is justly left upon Record by a grave Prelate against the old Sequestrators , may , sub modo , be applyed also to the case of the new wilful Non-residents : His Sentence is this , That of all the Commandments the eighth is most dangerous ; for the breach of other Commandments obligeth to Repentance , but the breach of the eighth Commandment obligeth both to Repentance and Restitution ; according to St. Austins Rule of good Conscience , Non remittetur peccatum , nisi restituatur ablatum . And certainly there is appointed a great day of account for both , at which day Lord have mercy upon us all , and pardon our sins of Omission , from which in this particular our Bishop was clear . 2. He was Arch-deacon of the East-riding in the Diocess of York . 3. He was Master of Peter-house . 4. He was Vice-Chancellour of that University Anno 1640. when he had the honour to send the publick Plate to the King , then in his Recess , to supply in part his Princes necessity for the present ; and then also I had the honour to be admitted Doctor of Divinity between his hands , and with his Benediction . 5. He came to be Dean of Peterborough , from whence he had the honour to be preferred to the Order of Confessors , that is , for his Religion and Allegiance , to become a Sequestred Man for near upon 20 years . Here by the way , I may insert an Observation ( it may be called a Prediction ) that as I am informed , Doctor Easedale in the year 1636. gave him some small thing upon condition he should pay a greater summ when he were made a Bishop : Such was the expectation men of understanding had then of his future greatness . For , 6. Upon the Kings wonderful Restauration , He was by His Majesty first designed Dean of Durham ; but upon the Kings Gracious Reflection on his constant Attendance and Services beyond the Seas , he was declared by the King , of a Dean intended , to be the Actual Bishop of Durham . His immediate Predecessour was that great Luminary of our Church , Blessed Thomas Morton , famous for his Holy Life , solid Learning , and bountiful works of Charity and Hospitality ; and for his manifold learned Works against the Adversaries of the Church of England on the right hand and on the left ; as for the Doctrine against Hereticks , so for the Discipline , against the Schismaticks of his time , beyond any satisfactory Answer to any of his Works unto this day : To whose Memory I should be unthankful , if I should not acknowledge ( for which I do still bless God's Providence ) that I had for above an Apprenticeship the happiness to be brought up as Domestick Chaplain at the feet of such an Eminent Gamaliel . To be Bishop of Durham is no ordinary State , but an high Dignity ; for besides the Spiritual Dignity of a Bishop it includes the Temporal Power of Count Palatine of Durham and Sadberge ; a singular Synastria , as I may say , or Constellation , is this concurrence of two great Dignities , the Spiritual with the Temporal : For , whatever Envy may object to the contrary , yet these two are not in reason incompatible . Such was the State under the Patriarchs , &c. the Eldest Son being both Prince and Priest . Neither in practice unusual in this noble Kingdome , but that the same person may be both a good Minister and also a good Magistrate : Provided alwayes , that the Clergy-man do not affect it out of Ambition . Wise men see no cause why he may not lawfully accept the Commission in due submission to Supreme Authority , under which the same person may be , without offence , both a Bishop and Count Palatine ; for which respect , of two Arch-Bishops , and twenty four Bishops in England and Wales , the Bishop of Durham is by Act of Parliament ranked in the fourth place , next to the Bishop of London . And here 't is worth the observing , that God , the immense Geometer of all the World , was pleased by his providence to proportion the height of this great Prelate's Exaltation to the depth of his Humiliation for Loyalty , &c. under Sequestration and Banishment , in that he was by the Royal Bounty promoted from the Order of a Priest , immediately to be a Bishop , and that , Bishop of Durham . To fulfill the Rule in the Gospel , Whosoever exalteth himself shall be abased , and he that humbleth himself shall be exalted . He was the 68 Bishop of this Diocess from Aidanus the first Bishop of Lindisfarne , Anno 637. ( St. Cuthbert's renowned Cathedral in the Holy Island ) the Mother of this Church of Durham , of Great Antiquity ; for from the first foundation of this Church Anno 637. unto this present year 1672. the succession of this Church hath out-lasted above 1000 years , and so still may it last unto the Worlds end . But now to consider a Bishop in general . A Bishop . A Bishop is the most eminent office in the Order of the Ecclesiastical Hierarchy , for though the Lords Arch-Bishops be Superiours to the Bishops in their Degree , yet in respect of Order , the Bishops , quatenus Bishops , are equal , de Jure , and therefore need , de facto , no new Consecration when they are made Archbishops . A Bishop is by the judgement of Antiquity , and by the major part of sound and sober Modern Divines , deemed an Apostolical Office , because derived from the Apostles themselves , who after they had planted Christian Churches , as Oecumenical Ministers of Christ , were setled in particular Diocesses , where they were to exercise both the Episcopal Powers of Ordination and Jurisdiction ; ( this none but Aerian Hereticks will or can deny ; ) for 't is clear both from Holy Scripture , the Epistles of St. Paul to Timothy and Titus , and the strong current of Ecclesiastical History . A high Office again in respect of Christ , every Priest under Christ , the Supreme Everlasting Priest , bears a part in Christ his Priest-hood ; so every Bishop being a Successour lawfully descended from the Apostles of Christ , bears a part of Christs Apostleship , for Christ is styled an Apostle , and therefore the Glorious Martyr * St. Ignatius , who was St. John the Apostle's Disciple , gives this Rule to the Christian Churches of his time ; That we ought to be subject to the Bishop as unto the Lord. However this high Office , by furious Fanaticks hath been , by a prodigious pride of late , in these Rebellious Times , much slander-beaten , disgraced , yea degraded ; which Crime , General Councils have made the stigma or brand of downright Hereticks in a larger sence . And here , God be thanked , that of all the Reformed Churches , the Bishops of the Church of England can clearly derive their Succession from the Apostles themselves , as hath been made good abundantly by the worthy Champions of our Church . And now upon the consideration of the Antiquity , Eminency and Utility of a Bishop in this Diocess , which is now in the state of an Ecclesiastical Widow-hood , or to phrase it with St. Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shepheardless ; since the King's heart is in the hand of the Lord , as the rivers of water , and he turneth it whithersoever he will ; We pray , and hope that it may please God to incline the heart of the King in his Royal wisdome , to bless us in due season with a Successour , worthy of his Predecessours ; a Godly , Learned , laborious and vigilant Bishop , the more necessary both for Spiritual and Temporal Government in these Northern parts , being so far remote from the Sun of Justice and Honour , the King , and too near to some ill affected neighbours only blinded by prejudice or ignorance ; and so much the rather , because of the conjunction of this Bishoprick , the Spiritual Dignity with the Temporal Power of the County Palatine perpetual . County Palatine . 1. For Antiquity , as old at least as William the Conquerour , as we are informed by our Learned Antiquaries ; and that , not by Creation , or by Act of Parliament ( as other Counties Palatine ) but by long Prescription , confirmed afterwards by several Acts of Parliament , and by the Protection of our Gracious Kings from time to time . 2. For Authority , the Bishops of Durham freely enjoying ( alwayes under the King as Supreme ) Jura Regalia , within this County , insomuch that 't is a maxime in Law , that , Quicquid Rex potest extra Episcopatum , potest Episcopus intrà : Salvo semper Domino Regi supremo jure vitae & necis , &c. In regard whereof , by way of compensation for the Court of Wards belonging of old to this County Palatine , but for the exigence of the bad Times , taken away of late by Act of Parliament , His present Majesty our Gracious King Charles II. ( whom God long preserve ) out of his wonted Royal Equity , was graciously pleased to Grant unto our late Lord Bishop an Exemption from the Annuity of eight hundred eighty pound per Ann. belonging to the late Queen Mother , in Reversion after her death unto this our Bishop and his Successours ( much elder than the Queen Mother , and so in the course of nature not likely to enjoy it in his own time , but in his intention to procure it for the good of his Successours . ) A special Royal Bounty , for which no doubt God will reward the King and his Royal Successours . Ninthly , His Actions . They are so intermixed with his Passions or Sufferings , that in our Discourse we can hardly sever them , but must sometimes coincide ; for instance , when he was in Exile in France , he did with much magnanimity , do aforehand some of the Offices of a Bishop , one part whereof is to stop the mouths of the gain-sayers to sound doctrine , and that in a time of great necessity , when both the Church and the King of England were dispersed , and the members dissipated ; here is the patience and faith of the Saints . One signal instance of his constancy and courage for the Liturgy of the Church of England , may not be omitted , that is , Anno 1645. He did , with the consent of the Ministers of the Reformed Church of Charenton near Paris , solemnly in his Priestly Habit , with his Surplice , and with the Office of Burial , used in the Church of England , Interr there the body of Sir William Carnaby , a Noble and Loyal Knight ; not without the troublesome contradiction and contention of the Romish Curate there . At that time , many that were pore-blind , and not able to see the then less visible face of the Church of England then in the wain ; a Church in the wilderness , because under persecution , when sundry were wavering from the true Religion ; Our Bishop did then confirm some Eminent Persons against many Imminent and Importunate Seducers ; ( another Episcopal Office ) which is in such ambiguous times especially , to confirm the Souls of the Disciples , exhorting them to continue in the Faith ; teaching , That we must through much tribulation enter into the Kingdom of God. One notable instance of this our Bishops Constancy and Zeal in this kind we may not omit which was a solemn conference 〈◊〉 by word and writing betwixt him and the Prior of the English Benedictines at Paris , supposed to be Robinson . The Argument was concerning the validity of the Ordination of our Priests , &c. in the Church of England . The Issue was , our Doctor had the better so far , that he could never get from the Prior any Reply to his last Answer . This Conference was undertaken to fix a person of Honour , then wavering about that point : The summ of which Conference ( as I am imformed ) was written by Doctor Cosin to Doctor Morley , the now Right Reverend Lord Bishop of Winchester , in two Letters bearing date June 11. July 11. 1645. His Noble contempt of great preferment on the right hand and on the left , if he would comply with , or but connive at the erroneous positions and practices of the Seducers ; to all whom his real and resolute answer was that of St. Peter to Simon Magus , Thy money perish with thee [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] So far was this Great Spirit from tottering , much more from turning aside from the right way . Great was his Communion of Charity towards all Christian Churches , if agreeing in the fundamental Articles of Salvation , though different in form of Discipline and outward Ceremonies ; which demonstrateth that he wore in his breast Animum Catholieum , that is , ready to communicate with all Christians , Salvâ veritate : if Dissenters would not do so reciprocally , for want of Charity , he by his Christian moderation would leave the Schism at their doors ; so far was he from the unseasonable , that I say not , unreasonable severity of some that presume to Non-Church whole Churches for such circumstantial differences , as long as they hold the substance of Christian Doctrine and Worship : And in this he did follow happily the wise Example of that Great Prelate Bishop Andrews , * so eminent for Primitive Piety , Christian Prudence , and Universal Learning : For wise men do not think it safe to multiply Adversaries ( of whom we have enough already ( God knows ; ) we must be very wary to avoid the mischief of an unnecessary Schisme , which may harden the worse Adversaries in Heresie . This his Christian condescension towards the Reformed * Churches was afterwards requited by a singular respect from the Chief Doctors of those Reformed Churches , whom to ccondemn rashly is to storm whole Churches against Charity . For our moderate connivance at their inordinate Ordination , does not at all legitimate it , but only declareth our Christian Charity , to pity them for want of Episcopal Ordination , because they cannot help themselves : So long as they have Episcopatum in voto * ( their words and writings testifie this ingenuously ) though to their grief they cannot have Episcopatum in Facto through Political necessity , which rather deserves our compassion , as blessed Bishop Morton did often bewail their infelicity for the want of Bishops , they being Subjects living under a Great Monarch of a different Religion , who for Reasons of State , will not suffer in his Kingdome two several Bishops of two several Religions in one Diocess , to preserve publick Peace , and to prevent Contention , and clashing of Jurisdictions , to the disquiet of his Loyal Subjects ; much less would such a King suffer his Native Subjects of the Reformed Religion to go out of his Kingdome to a forreign Kingdome , there to receive Episcopal Ordination from Protestant Bishops , depending upon a forreign Prince , to whom every person that is to be Ordained a Deacon , Priest or Bishop , must by the Statute Laws and Canons of that Land and Church , and by the form of Ordination , before he be Ordained swear Allegiance . This that King or Prince will not permit , neither in point of prudence to prevent defection , or the falling away of his Subjects to a forreign Power . His Works . We pass now from our late Lord Bishops Actions transient , to his Works more permanent ; his Scholastical Works , whereof some are Printed , and some yet unprinted : for he observed the golden maxime , of that modest and wise man of Greece , Pythagoras , who gave this very mystical but wise advice unto his Scholars , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] By no means to eat their own brains ; intending thereby ( as 't is conceived ) that they should not keep their Reason and Learning ( of which the brains are an immediate instrument ) unto themselves , but still employ them for the advantage of others , for whose benefit this our Learned Prelate did publish these following Tracts , viz. Printed , 1. Many years agoe he did publish a Book Entituled , A Collection of Private Devotions , extracted out of the publick Liturgies of the Churches both Ancient and Modern ; very useful for good Christians well disposed , and which may teach them how to offer unto God a reasonable Service every way . That work at first was looked upon with an evil eye , and hissed at by some serpentine Tongues and Pens to suppress it ; ( they were none but Schismaticks ) but yet to this present time it hath had the blessing to out-live a fifth publick Edition . 2. During his Sequestration and Banishment , when through the iniquity of the Times he was not suffered to preach in England , he did in France compose an excellent Book , Entituled , A Scholastical History of the Canon of the Holy Scripture , drawn out from the Judaical Church to the Sixteenth Century of years . A fundamental work , which proves him to have been a perfect Herald of the true Pedigree of the Holy Scripture . This Work was first Printed , 1657. when still Sequestred and in Exile , and since reprinted Anno 1672. but to this day unanswered , for the space of fifteen years and more ; we may suppose the reason is , because the Evidences therein are unanswerable . 3. By the same method he did compose a Book against Transubstantiation , part whereof is already printed . Vnprinted . 1. The other part is unprinted , but ready for the Press , written twenty four years ago ; Entituled , Historia Transubstantiationis Papalis . 2. An Answer to a Popish Pamphlet , pretending that St. Cyprian was a Papist . 3. An Answer to a Paper delivered by a Popish Bishop to the Lord Inchequin . 4. An Answer to four Queries of a Roman Catholick about Protestant Religion . 5. Annales Eccl. Opus Imperfect . 6. Dr. Cosin's Answer to Father Robinson's Papers concerning the validity of the Ordinations in the Church of England . 7. Summarium Doctrinae Ecclesiae Anglicanae . 8. The differences and agreement of the Church of England from and with the Church of Rome . 9. Historia Conciliorum , opus imperfect . 10. Against the forsakers of the Church of England , and their Seducers , in this time of her Tryal . 11. Chronologia sacra , opus imperfectum . 12. A Treatise concerning the abuse of Auricular Confession against the Church of Rome . For though the Church of England both by grave Exhortation and Godly practice in her Holy Offices , doth allow of private Confession to the Priest as Gods Deputy by express Commission [ whosoever's sins you remit they are remitted ] in the cases of a troubled conscience : And that her Children may come to the Holy Communion with full trust in God's Mercy : Our Church doth admonish them that such a Confession may then be very Medicinal : Yet , our Church guided by the Word of God , and by good Antiquity , justly denies Auricular Confession to be absolutely necessary to the Remission of sins , provided the party be truly penitent . With much more reason doth our Church deny private Confession to God's Priest to be Sacramental , as the Church of Rome doth affirm without any solid ground of Verity , or from Antiquity . These remains are earnestly recommended to his Pious Executor's care for publication ; for by these Fruits of his , we may charitably conclude , He obtained the character of the blessed Man , whose leaf shall not wither : and by these his excellent Works our dead Prelate , being dead , yet speaketh . His Benefactions . To pass now from his forreign Actions abroad to his Countrey-Benefactions at home . That great Prelate had this blessing from God to enjoy a large heart , that is , an heart capable , not only to know , but also to do great things ( for his time ) both to his Chruch and Country . He was indowed with an Active Spirit to design , and with an able Body to perform his designs ; as God gave him Wealth , so he gave him Artem fruendi ; for it is one thing to have wealth , and another thing to enjoy and use it well , by maintaining good works for necessary uses , chiefly Publick and Pious Works , for he was mindful of the Apostles precept ; To do good and to communicate forget not , for with such sacrifices God is well pleased ; and therefore he was both more careful of , and also chearful in the distribution of his Munificence for these pious uses ; and his Posterity may from thence raise up their hope to thrive better for it ; for after God in the Poor , and God's Church , out of the Chruches Patrimony is well served , a little well gotten , and left by an honest Clergy-man , may stretch much further , and stick much longer in his Godly Posterity , than a Church-Estate ill-gotten by some Lay-Nimrod , who seldom out-lives , much less transmits his Sacrilegious Estate to the third Generation , which commonly and visibly verifies the old Proverb , De malè quaesitis vix gaudet tertius Haeres : And here I must crave leave for a very material digression concerning the Clergy's Spiritual or Ecclesiastical Estates ; for although , as I hope , I have else-where * sufficiently proved , that by the Law of God and Man , the Clergy of England have as good and as legal ( that I say not a better ) Title to their Benefices and Dignities pro tempore , as any Lay-Subject of England to their temporal Inheritances , and so may justly call their Estates their own , in foro externo ; yet indeed and in truth ( and by sad experience to Clergy-mens Widows and Children , not so well provided for here , as beyond the Seas ) we Clergy-men are but Vsufructuaries , God is the great Proprietor Paramount of all that Clergy-men enjoy , which gives them an high Title to what they enjoy under God , to whom at last they all must one day give a strict account , when they must hear of a Redde Rationem , ( God knows how soon ! ) and then we must be no longer Stewards here ; for it is evident by the forms of the antient Donations , to , and Dotations of the Church , that God himself is the Chief Treasurer of the Churches Estate : The antient forms run thus , Concedimus Deo , & Ecclesiae , &c. * So that God himself is Entituled the Chief Lord and Proprietary to all Clergy-men's Estates , to whom all their Church-Lands under God are granted . 1. To provide for God's Moral Houses . 2. God's Material Houses . 1. Gods Moral Houses are chiefly the Poor , to bestow upon the truly poor and impotent through Age , or made so by Providence , through fire or other involun●ary mischances , or to such who though they labour by their industry , to maintain their own Families , yet being over-burthened by their Wives and many Children , are not able to relieve them all ; these are the best poor , and therefore most worthy to be relieved * in the eye of prudent Charity . As for Vagrants or common wandring Beggars , whereof this Kingdome swarms , to the contempt of so many good Laws , and to the great scandal of our Christian Religion ; Correction is the best Charity for such . Wise men say that two things , general Experience and Memory , make up a wise man : Modesty will not suffer me to pretend to that wisdom , but if I may declare my observation , I have lived some years in Holland and never saw a Beggar there ; I have lived some other years in Turkey and never saw a Beggar there . The reason is plain , because to the Authority of their good Laws , they add the severity of due Execution : We have as good and as wise Laws in England as any Nation under Heaven ; but Execution is the life of the Law , which is but a dead Letter , yea deadly , if some do make a conscience of observing the good Laws and others neglect it . The lawful remedy of this too publick mischief is wholly and humbly represented and submitted to God , and to the King under God. 2. Clergy-men are obliged to bestow part of their Ecclesiastical estates upon Gods Material Houses , Churches and Chancels , and Ecclesiastical Houses to repair or preserve them from ruine , which would defraud their Successours , and oppress their miserable Relicts and Relations upon the account of just dilapidations . 3. The Premisses being well provided for ( which is left to the Chancery in his breast , that is , to the Clergy-mans conscience and prudence ) out of the just remainder of his Ecclesiastical Estate , the honest Clergy-man may lawfully provide for himself and Family ; for by the Apostle's Canon , he is worse than an infidel that provideth not for his own , especially those of his own house . Herein our Saviour's Rule is the best guide ; these things you ought to have done , and not to leave the other undone . But if contrary to the pious intentions of the Religious Founders and Donors Clergy-men do intervert the spiritual estate of the Chruch , chiefly or only to raise up or enrich their private temporal Families , with the neglect of the publick God's Houses , whether moral or material : They may ( as too many ) leave their Children beggars , besides ( which I am afraid of ) a strict Audit at the great day of account , that they may clear themselves from Ecclesiastical Sacriledge , from which now , and at Dooms-day ▪ good Lord deliver us all . For my part I do here profess , and protest with thankfulness to God , that out of my signal experience of God's eminent providence over me ( though unworthy ) this hath been my honest intention and constant endeavour in this world to make friends of the Mammon of unrighteousness in hope of God's word , That when we fail they may receive us and ours into everlasting habitations ; and I am confident , that neither I nor mine shall fare the worse for it ; what ever Carnal Relations may murmur against this just and honest course , objecting the worlds false maxime , ( contrary to God's true maxime , look not every man on his own things , but every man also on the things of others , ) That every man must make much of his own Time , to which this may be a full reply , That we all must make much more of Eternity . By these Godly methods , our late Lord Bishop did proceed in providing , as for the Poor ( Gods moral Houses ) so for Gods material Houses ; in both which regards we may truly say our Bishop held his See ad Aedificationem , yet not neglecting those of his own Houshold ; and for a reward of those his Pious Works , God gave him leave to live so long , as not to leave his Relations unprovided for , God be thanked . And now should I launch out into the deep of his great Benefactions , I fear the particulars will overflow both your attention and my expression ; you may see them at large in his Temporal Will written in English , where you may read so many Items , so many good Works . 1. To the Quire of Durham . 2. To the Preacher at his Funeral . 3. Tokens to the Dean and Prebends for memorials of their mortality . 4. To the vicar of St. Andrews Auckland , an addition of sixteen pound per annum . 5. To his Almes-men of Durham and Auckland . 6. After his Burial to the Countrey-Poor . 7. For the magnificent repairing of the Episcopal Chappels of Durham and Auckland , and for Furniture , Plate , Books , and other Ornaments , &c. in the said Chappels , freely left to the Bishops his Successours . And in this he was a good imitator of his great Patron Bishop Neile , who in less than ten years did bestow upon the same ( as I am informed ) about seven thousand pound , for indeed he was Vir Architectonicus . 8. He did erect a goodly Chappel in the Castle of Auckland , consecrated by himself on St. Peters day , 1665. Two goodly Chappels formerly erected there ( in which I have also officiated for some years of peace ) being blown up by Sir Arthu Hasterig in the Gunpowder-plot of the late Rebellion . Now if the Centurion , who built only a Synagogue , wherein Christ was never worshipped , deserved praise , how much more he who built such a house of God , wherein Christ is constantly worshipped * ? 9. For several other Publick Works , as the repairing the boysterous Banks of Howden-shire belonging to this Bishoprick . 10. To two Schools at Durham . 11. For five Scholars places in St. Peter's Colledge in Cambridge , ten pound a piece per annum . For Three Scholars in Gonvile and Caius Colledge twenty Nobles a piece per annum . Eight pounds yearly for the Common Chest of those Colledges respectively . But for the particulars of his Benefactions and Legacies , I have referred my self to the Bishops Will it self , written in English ; in which the Bishop modestly declares , that He mentions these as works of Duty , and not for Ostentation . 12. The next is , for the Redemption of Christian Captives . 13. For the Relief of the distressed Loyal Party . 14. For a great Publick Library in Durham . 15. To the poor Prisoners of all places where he had relation by birth or preferment . 16. To the poor the like . 17. For the re-building of St. Paul's Church London , &c. And what shall I say more , for the time will fail me to tell of his manifold Legacies to his Friends dead and living ( as monuments of his gratitude ) to his Domestical Relations , Kindred and Servants , all which particulars ( as I am still informed ) do amount to above twenty five thousand pound . 'T is to be observed that his Lordship was Consecrated , Anno 1660. and was translated from Earth to Heaven Anno 1671. so that he enjoyed his Bishoprick but Eleven years , and so computing his premised Benefactions , he spent above two thousand pound a year in these pious uses . A worthy Example of Episcopal Magnificence and Christian Charity . Upon a serious search of the whole Line of the Bishops of Durham from the first of Lindisfarm to this our late Bishop , sixty eight in number , there are found upon the Ecclesiastical Records but * eight Bishops ( in 1034. years ) that may seem to have equalled , but not exceeded this our Bishop in the noble vertues of Magnificence and Beneficence ; and 't is worthy the consideration of our Age , that the valuation of workmen , and materials , &c. was far less in those antient times than in ours , now much dearer every way . We have been the longer in setting forth this notable Example of Episcopal bounty in the Church of England , that it may burst with envy such of the Church of Rome ; * ( for all amongst them are not alike , some being more ingenuous ) till they vomit out their false , foul and rotten say , That Pater Noster built Churches , but Our Father pulleth them down . ( The Devils Proverb ! none of Solomon's Proverbs to be sure . ) This great Man here lying before us may be a standing Monument for a real confutation , and may rise up in judgment against all such base slanderers of our Church and Religion . Behold ! how great and goodly works one single English Prelate hath done in so short a time , and that after twenty years long Sequestration , and voluntary Banishment , only for his Religion and Allegiance . Neither doth this our Bishop want his Peers even in this present age , our great Arch-Bishops Dr. Laud that glorious Martyr , Dr. Juxon , Dr. Shelden , Bishop Warner , those constant Confessors , and how many more whose eminent magnificence may on the other hand choak the mouth of that English Bel and the Dragon , and of all such Rabshakehs , who out of their Bulimia or the greedy worm , do eat much , but as it is observed thrive little , are still gaping after the sweet morsel of Sacriledge , though in the digestion it will prove first or last a bitter Pill in the maw of their conscience . They , I say , looking upon the Bishops and Clergy with the squint eyes of envy and malice , shoot out their venemous tongues against these good men , and their whole order , inhancing by a false rule of hyperbolical multiplication , the Bishops revenues in Fines , &c. never talking the ingenuous pains to ballance in the account their Incomes with their just deductions in their vast publick and pious expences , but through a diabolical detraction and malignant subtraction , they do wilfully suppress the great Out-lets of these great Revenues . This Example may restrain a third sort of censorious men , who being more jealous than zealous of good works , object the suspicion of vain Glory in the case , wresting to their own damnation that passage of our Lord , Let not thy left hand know what thy right hand doth ; though this Caution be expresly restrained by our Lord to secret Alms ; far different from the case of publick works of Charity , concerning which our Lord gives an express command to the contrary ; else what mean these words ; Let your light so shine before men , that they may see your good works , and glorifie your Father which is in Heaven — That they may see your good works ; not as though the sight of them should be intentio operantis , but conditio operandi , thereby to provoke others to a Godly imitation , to the Glory of God , which must be the ultimate end of all our actions : for whilst we praise the Instruments , such worthy men as in life and death have endeavonred to be beneficial unto their Generations ; We must not forget the Principal , which is God the Father of lights , from whom cometh down every good giving , and every perfect gift . Enough , once for all , to gagg those evil men , who being out of charity with Charity it self , want that Christian Charity which thinketh no evil . His Passions or Sufferings . For , Multa fecit tulitque — 1. Publick , and that first at home Annis 1640 , and 1641. when he was both Sequestred and Angariated before a Sacrilegious and Rebellious Assembly of Lay-men , which the seduced Crew did nick-name A grand Committee for Religion , his Magnanimity and Constancy in maintaining the truly Apostolick and Catholick Doctrine and Religion of our Holy Mother the Church of England was such , that he came off clear from all calumnies laid to his charge in base Articles and Pamphlets , to the notorious amazement , disappointment and shame , at last , of his malicious , false and furious Adversaries : And this I can the better depose , for that I had the honour then and there to be a fellow-sufferer , not only by Sympathy with him and for him , but also by my own Idiopathy , yet God delivered him and my self out of all these troubles . 2. His sufferings abroad ; as in France where he underwent another Tryal , only for upholding ( under the King then in the French Court ) the Publick Liturgy or Common-Prayer-Book of the Church of England ; for wherever he was , he retained still , and exerted a publick spirit : And his Constancy ( the Character of sincerity ) was so much the greater , that for all those his Tryals , both at home and abroad , he was never moved , much less removed from his stedfast Belief , and Uniform Practice of the Doctrine and Discipline of the Church of England ; when at home swarms of unstable men were carried away with the terrible torrent of the Times , both from the True Religion , and their due Allegiance : For this great Man was resolved and resolute to be one of those ( not too many ) who would never defile his Holy Garment , neither his Surplice when a Priest , nor his Rochet ( if he could then have been a Bishop ) with any Sacrilegious Covenant or Rebellious Engagement ; and I thank God so was I ; whereby he saved himself the labour of a sad Repentance , and requisite Recantation before God and Men , for those great sins of Perjury , Rebellion and Sacriledge ; and so he did wisely prevent that scruple , or singultum cordis , the hiccough of Conscience ( for so some do translate it ) which they of the Clergy , who against their multiplyed Oaths to God , the Church and the King have committed , may be put upon here or hereafter , which is the best way to clear themselves from shame and reproach . 3. His Personal Sufferings , which were by his frequent Sicknesses . 1. By Nature , acute , as the Stone * , &c. which usually he called his roaring Pains , whereby he was at last overcome , together with a Pectoral Dropsie . 2. The length of his Disease ; for two years before his death he was much crazed by many furious fits , and so he did bend his chief care to prepare for his latter end , fore-feeled in himself , and fore-told by himself to his private Friends , and forespoken in his Last Will. 'T is the Observation both of Divines and Philosophers , That when the Soul of Man is near its final ( though not total ) separation from the Body , it withdraws it self , and so becomes receptible of a kind of Prophetical or Prognostick Inspiration concerning its departure . It was his blessing from God to give him such forewarnings , and so to hear his prayer in the Letany , to deliver him from suddain death , which though to a Godly Man it may prove suddain , in respect of expectation , for the manner or circumstance concerning time and place ; ( for all things come alike to all ) yet in point of preparation , for the matter and substance it 's never suddain : This fore-sight of his departure at hand , made him often in his sicknesses to ingeminate in the Royal Prophets words ; O that I had wings like a Dove , for then would I fly away , and be at rest ! His Death . And thereat his last Actions , as , 1. His Benedictions to his Children , and at their desires , his blessing also upon the Divines then present , and upon God's Church chiefly for Purity and Peace . 2. His Solemn Invitation to God's Priest for his last Viaticum ; and then the Priest about him asking him whether ( by reason of his weakness ) he would have the Bread only dipt , he answered No ; but he would receive it in both kinds , according to Christ's Institution ; and being through weakness lifted up into his Chair , and having a violent pain in his head , for the ease whereof it was fast bound , he would needs have it all undone and sit bare-headed , and so he received it , an hour and a half before his death , from the hands of Mr. William Flower his Lordships Domestical Chaplain . 3. And when being so near unto death he could not kneel , he then devoutly repeated often that part of the penitent Prayer of King Manasses , Lord , I bow the knee of my heart . 4. Having often reiterated his Invitation of Christ in the words of the Spirit , and of the Church , Lord Jesus come quickly . His last act was the Elevation of his hand , with this his last Ejaculation , Lord ! wherewith he expired without pain , according to his frequent prayer to God , That he might not dye of a suddain , or painful death ; such was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Augustus his wish ) and I pray God for every one of us , that from heart and mouth our last breath may prove like that of our late Bishop , Amen . His Burial . The Ecclesiastical Office was solemnly Celebrated by the Right Reverend Father in God Guy Lord Bishop of Bristol : The Political Offices were performed decently and in order , which was in all publick actions the method of our late Lord Bishop when living , and the same he enjoyed at and after his death : the particular Narration of which I do civilly recommend to those Dunmviri the worthy Heralds ( for the Funeral pomp was very solemn ) who did constantly attend his late Lordship's state at London , and all the way to Durham , and there , and at Auckland , the place of his Rest , where requiescat in pace , and from thence God send him a joyful Resurrection : at which prayer none but ignorant or malicious men will take offence ; for the meaning is no more , but that the dead may enjoy a happy Re-union of the Soul with the body at the general Resurrection , and a final and full consummation of both in bliss ; ( and after the utter abolition of sin by death ) a blessed conjunction of us that survive with them that are dead , which is the Orthodox sence of our Office at Burials ( the ancient sence of the Primitive Church ) when we pray over the dead , whose Souls in Christian Charity we hope are past the necessity of our Prayers for their Relief or Release from any imaginary ( first Pagan , after Popish ) Purgatory . The Summ of all . The Text and Sermon is a dead mans real speech : To hear a dead man speak now were such a Prodigy as would certainly both stir up attention , and strike amazement into us , and all the hearers ; yet that Great Chancellour of Paris , John Gerson , relates a strange History which happened about the year 1060. at the Funeral of a Grave Doctor there , a man otherwise reputed for the strictness of his life ; at the interring of whom , when the Priest came to the then used form R●sponde mihi , or answer me , the Corps sat upright in the Biere , and to the amazement of all there present , the first day cryed out , Justo Dei judicio accusatus sum , At the Just Tribunal of God I am accused , and so laid immediately down in its first posture ; the astonished Company deferring the burial till the next day , when the dead man with a hideous noise cryed out again , Justo Dei judicio judicatus sum , By the just judgement of God I am judged ; whereupon the burial was deferred a day longer , and the dead man rose up the third time and cryed out his last , Justo Dci judicio condemnatus sum , By the Just judgement of God I am condemned ; whereat , as the whole company was sadly affrighted , so Brimo , then an Eminent Doctor in the same University being effectually affected calling his Scholars together , retired from the world , and as the manner of those Times was then , became the Founder of the Order of the Carthusians . A strange Prodigy ! and a loud warning-piece to us all living , to admonish us not to confide , much less presume upon our outward Righteousness ; for I dare not deny Historical Credit to this premised Relation from John Gerson . But blessed be God , dead Abel in the Text , and the dead Bishop on this Hearse speak better things . This Hearse is now our Bishop's Throne or his Pulpit , and so our Bier must be the last Pulpit of us all of the Clergy ; high and low all must come to this , God knows how soon ; ( I may be the next : ) God send us all an happy Nunc dimittis , of which we may live and dye assured if we imitate them , for they being dead yet speak , and as you have heard at large do preach unto us all Faith , Hope and Charity ( the only strait way to Heaven ) all evidenced by their works of Piety , which if not imitated by us , may justly rise up in judgement against us . To Recapitulate and summ up our Bishops Vertues under three Heads , I will remind you with , 1. His Intellectual , 2. His Moral , 3. His Theological Vertues . 1. As to his Intellectual Vertues , his Natural understanding , he was endowed with a sound understanding , which he enjoyed to the last ; a great blessing ▪ for though for the outward manner of death all things come alike to all , and there may be one event to good and bad , both may lose their understanding at their latter end , through the malignity or vehemency of some acute sicknesses ( which should teach us all in health to make good use of our understandings ; ) yet for a man to dye , sanâ mente , or in his right wits , is a great comfort both to the dying party , and to the surviving friends . 2. His acquired learning , witness his writings fore-mentioned , and his diligent researches into the magazine of the best Antiquity . I may truly say , Here lies now dead before us one of our Chief Ritualists . 3. He was punctual in his Methods , for to my knowledge he loved Order in his Studies and Functions , and he often repeated , and generally observed the Apostles Canon , Let all things be done decently and in order . He was so exact in putting in practice the Discipline of our Church , that he strictly enjoyned , according to the Rubrick , the daily Publick Offices of Morning and Evening Prayer within the Churches of his Diocess , which since the decay of the Primitive Devotion of daily Communions in the old Christianity , is instead of the Juge Sacrificium of the Jews , the daily sacrifice of a Lamb Morning and Evening : And 't is both our sin and shame , that since God is graciously pleased ( under the Gospel ) to spare our lambs , we Christians should in requital grudge our good God ( except in case of real necessity ) the Calves of our lips ; to praise him daily in the publick Congregations . Without vanity . I have ( through Gods providence ) travelled and taken an impartial survey of both the Eastern and Western Churches , and can assert upon mine own experience , that in the Eastern Churches , the Greeks and Armenians , &c. constantly observe their daily publick Service of God ; and in the Western Churches , I passing through Germany ( to take the like survey ) did with comfort behold the same daily publick Offices with full Congregations in those they call the Lutherans and Calvinists , ( I do hate , but through the iniquity of the times , I cannot avoid those Schismatical names expressed only for distinctions sake ) nay to give Rome her due , they in their way ( though erroneous ) observe the same daily practice strictly . And truly when the Laity doth daily plow , sow , work and provide for the Clergy , 't is but Christian Equity that the Clergy should daily offer publick Prayers and Praises for the Laborious Laity . Item , Our late Bishop did much reform and regulate the good Behaviour , and Canonical Habit of the Clergy under his Government . He did also regulate their Office in bidding prayer before their Sermons , according to the common sence of our Churches Canon LV. and confin'd their conceived prayers too much abused and groundless in our Liturgy , and also contrary to the ancient practice of our Church , * and other Reformed Churches ; and I who have lived in this Diocess of Durham forty years , and have been an unworthy Arch-Deacon of Northumberland , as also a Prebend of this Church for the space of thirty years , never saw it more Regular , ( since the sad twenty years of Schism and War , and so of Confusion ) whereby his Successour , whoever he be , may enjoy the comfort of a Regular Diocess . 2. His Moral Vertues . 1. And first His liberal Hospitality at his Table , according to the Apostolical Canon , That a Bishop must be given to Hospitality , which to maintain honestly , he must in all reason and equity be allowed proportionable Revenues , according to that Proverb , Ne sit Promus fortior Condo . This once again may strangle Bel and the Dragon . 2. We have already mentioned his Princely Magnificence in his buildings . 3. His Christian Magnanimity in his undertakings and sufferings , we purposely omit some of them , whereby he did prevent Innovations within his County Palatine , because we would prevent malice and envy at the recital of them : But we must needs express again the Royal Favour procured by him , to exempt this See from the great burthen of eight hundred and eighty pounds per An. paid for many years by the Bishops of Durham to the Queens of England . 3. His Theological Vertues . Which were his Faith , Hope and Charity : 1. His Faith , evidenced by his faithful constancy in the True Religion , and by his full Confession of that Holy Faith in his Last Will ( the antient way of the Holy Fathers in their Testaments . ) 2. His Hope , expressed by his Patience under his sufferings , knowing that Tribulation worketh Patience , and Patience experience , and experience Hope , and Hope maketh not ashamed . His sore fits of sickness , especially for the two last years of his life , often did break his crazed body , but never did break his Christian patience . 3. His Charity apparent by his pious Dedications to God , and bountifull Donations to men , so that I wish , that in his Epitaph that character of Gods Servant might be stamped , He hath dispersed abroad , he hath given to the Poor , his Righteousness remaineth for ever , his born shall be exalted with honour ; a consequent blessing upon such Benefactors ; for this Godly Seed is a Metaphor , taken from a Husbandman , who by scattering of his Seed into the ground in due season , reapeth a plentiful increase in due time . And now here lies before us the remains of a great man indeed . 1. Great by his Dignities lawfully obtained . He was , 1. A Fellow of Caius Colledge in Cambridge . 2. A Priest in God's Church . 3. Master of Peter-house in Cambridge . 4. A Prebendary here . 5. Arch-Deacon . 6. Deane . 7. At last , by these orderly degrees he was , through the providence of God , and under God by the Royal Favour of our most Gracious King , in Reward of his Constant and Loyal Services and Sufferings at Home and Abroad , exalted to the Throne of a Bishop , and such a Bishop as was a Count Palatine in England , and so as I may say a petty King , as having the Royalties in this County belonging to him , but still with due Subordination to a Great King Transcendent above him , and all Subjects within this Kingdome ; but still a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Translation , a Noble Man ; in the vulgar Latine , a Regulus ; in St. Hierome , Palatinus ; a parallel Title to that part of our Bishops Dignity . But now he is dead , and who knows but that God took him away from the evil to come ? And as great as he was you may see now , that a small plat of ground must contain and confine him , Sic transit gloria mundi . He can carry none of all those Dignities to his grave , onely his Faith and good Works do attend him to his grave , and beyond his grave , for his Works do follow him , and that as high as Heaven where he now rests from his labours ; but without Faith and good works , when a man is dead , vanity of vanities all is vanity . 2. This great man was Greater yet by his Actions and great Benefactions , concerning which , when in the prosecution of his Great Buildings , he was interpelled by some , with the mention of his Children , his usual answer was , The Church is my first-born ; a Noble Speech , yea , a Divine Sentence , worthy of a King , who may envy it out of a Bishops mouth . Indeed the Church is the Kings first-born , and the best of his Titles is to be the Defender of it . I am confident that his Noble Relations will Erect unto him a more lasting Monument than this our transient Speech or withering pen , or failing Press can fully express . Indeed for his time he did great things , and he lived and died also with good intentions of doing greater things ; for he was pregnant of generous designs . 3. He was greatest of all by his constant sufferings ; in which sence St. John Baptist is styled , magnus coram Domino : not so much for his doings ( though they were great ) for John did no Miracles , as for his sufferings , in which Sence our late Bishop was greatest , for he was a constant Confessor for Christ and his True Religion , and so but one degree removed from the Noble Army of Martyrs , into whose blessed Society our hope is that he is now gathered : to which blessed state of Glory he bring us all at last , who hath both by his precious blood purchased , and by his Free Grace prepared it for us , even Jesus Christ the Righteous . To whom with the Father and the Holy Spirit , three Persons and one God , be ascribed again from Angels , from us , and from all men ; all Praise , Power , Majesty , Dominion and Glory for ever and ever , Amen . AN APPENDIX Of the late Lord Bishop OF DVRESME's PROFESSION and PRACTICE ; And of his Last Will concerning RELIGION . The State of us that adhere to the Church of England . The Roman Catholicks 1. SAy and believe ( as by the Articles of their new Creed they are bound to believe ) that we are all damned , and accursed persons . 2. They call us Hereticks . 3. They excommunicate us , and abhorr to joyn with us in any Sacred action , either of Prayer or Sacraments . 4. Not long since they burnt us ( both alive and dead ) at their stakes ; and where the Edicts of Princes restrain them not , they do so still , as by their own Laws they have obliged themselves to do ; which Laws ( if civil respects suspend them not for the time ) they can put in execution at an hours warning when they please . 5. They will allow us no other burial of our dead , than the burial of a dog ; accounting their Churches , and their Church-yards to be polluted if any of our people be there put into a Grave ; and whoever it is among them ( be it a Son that shall bury his Father , or a Wife her Husband that dye in our Religion ) if they venture to make a Grave there , and put the dead Corps either of a Father , or a Husband , or other the like into it , they are bound to scrape up that Corps again with their own fingers , and carry it away to be buried in a ditch or a dunghill , or where else they can finde roome for it : Prince or Peasant are hereni alike , if they be not Roman Catholicks , they shall be used no better . The reformed Churches 1. SAy and believe ( as we do ) that we profess and believe whatsoever is necessary to salvation ; and that it is an accursed belief which the Roman Catholicks have of us . 2. These acknowledge us to be true Catholicks . 3. They do most willingly receive us into their Churches , and frequently repair to ours , joyning with us both in Prayers and Sacraments . 4. These men ( whose Predecessors were burnt up and martyr'd as ours have been ) being in such times of persecution received , and harbour'd in our Churches , gave us the like Relief in theirs , both in Germany and France , where when at any time we come , they have obtained freedom for us from this kind of persecution , under which we might otherwise suffer and be in continual danger to lose our lives . 5. They allow us , not onely to bury our dead among theirs , in the Church-yards which they have purchased , and peculiarly set apart for that purpose ; but they give us leave also to use our own Office , and Order of Burial , ( at least they hinder us not to do it , if the Roman-Catholicks permit it ) and to set up our Monuments and Inscriptions over the Graves , hereby professing Vnity with us both alive and dead . In all which Regards we ought no lesse to acknowledge them , and to make no Schisme between our Churches and theirs ; however we approve not some defects that may be seen among them . This remains written by the Bishop's own hand when he was in France . Adjutorium nostrum in Nomine Domini , qui fecit Caelum & Terram . In Nomine & Honore ejusdem Domini Dei nostri , Patris , & Filii & Spiritus Sancti , Summae ac individuae Trinitatis . QVoniam Statutum est omnibus semel mori , & Corpus uniuseujusque dissolutum iri , tempus verò dissolutionis meae cùm incertum sit , de qua tamen quasi in propinquo esset , assiduâ animi meditatione sollicitus , & frequenti Corporis infirmitate pulsatus , subinde cogito ; Ego Johannes Cosinus , humilis Ecclesiae Dei Administer , & modò permissione altissimi Episcopus Dunelm . non ponens spem meam in praesenti hac vitâ , sed ad alteram ( quae futura est ) in Caelis aeternam , ex divina tandem misericordiâ , adipiscendam semper anhelans , & humiliter orans pro salute animae meae , ut per merita Jesu Christi Filii Dei vivi , & Redemptoris ac Mediatoris nostri unici , omnia mea mihi remittantur delicta ; hoc Testamentum , continens ultimam voluntatem meam , sanâ mente & puro corde condo , ordino , & facio , in hac formâ quae sequitur . Ante omnia , Domino nostro Deo Omnipotenti gratias ago quas possum maximas , quòd me ex Fidelibus , & bonis Parentibus in hanc vitam nasci , atque in Ecclesiâ suâ , per Sanctum Baptismi Lavacrum ab ipso institutum , ad vitam aeternam renasci voluerit , meque à juventute meâ in doctrinâ sanâ erudiverit & sanctorum suorum participem effecerit , fidemque non fictam vel mortuam , sed veram & vivam in animo meo impresserit , unà cum adjunct â spe firmâ fore posthac ut perducar ad vitam sempiternam . Quae quidem fides in co consistit ut adoremus & veneremur deum , in eumque credamus , & , in quem misit , filium ejus dilectissimum , verbum aeternum ante secula genitum , Jesum Christum Dominum nostrum , qui propter nos nostramque salutem , ex beatissimâ Virgine Mariâ , superveniente in eam spiritu sancto , carnem in saeculo sumpsit & homo factus est ; deinde natus , passus , crucifixus , mortuus ac sepultus , & postquam ad inferos descendisset , ex sepulchro suo resurrexit , & captivam ducens captivitatem , adscendit in Coelos , ubi ad dexteram Dei Patris sedet , & regnat in aeternum ; inde verò , spiritum sanctum ( in quem pariter nobis credendum est ) misit , a Patre Filioque procedentem , per quem largissimè dona distribuit hominibus , & Ecclesiam suam Catholicam in communione sanctorum , in Divinis Sacramentis , in verâ fide , in doctrinâ sanâ , ac moribus Christianis instituit ; unà cum remissione peccatorum piis omnibus , & dignos in eadem Ecclesiâ paenitentiae fructus proferentibus , impertiendâ ; quibus etiam quum in supremo saeculi die de Coelis rediturus ut mortuos resuscitet , & omnes judicet , collaturus est aeternam beatitudinem ; reliquis verò infidelibus , aut qui secundum carnem vixerint , & converti , sive paenitentiam agere nolentibus aeternum supplicium irrogaturus . In hac Fide , quae totius sacrae Scriptur ae summa est , & absolutissimum compendium , sanctis ( Judae vers . 3. ) semel tradita , & ab Apostolis , eorumque successoribus propagatâ , atque ad nos usque derivata vivere me profiteor , & ut in ea ad ▪ ultimum vitae spiritum constanter ac sine haesitatione perseverem & moriar , assiduis quantum possum precibus à Deo contendo ; unitaetem intereà colens & servans vinculum pacis ac charitatis cum omnibus ubique Christianis , qui inter tanta Ecclesiae mala , distractiones & calamitates ( quibus equidem non possum non illachrymari ) hanc fidem integrè admittunt , nullamque ejus partem in dubium vocant . Spero etiam , quae est Dei Christique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Servatoris nostri benignitas omnes eos , qui haec à Deo revelante tradita simpliciter nobiscum crediderint & piè vixerint , in magno illo die Domini salvos fore , etiamsi singulorum rationem reddere , vel modum exponere , vel quaestiones circa ea exortas solvere , vel dum fortè satagunt Hallucinationes aliquot effugere , & penitùs ab errore immunes esse nequiverint . Sed quàscunque olim Haereses & quaecunque etiam Schismata , quibuscunque tandem nominibus appellentur , prisca & universalis sive Catholica Christi Ecclesia , unanimi consensu rejecit & condemnavit , ego pariter condemno & rejicio ; unà cum omnibus earundem Haeresium fautoribus hodiernis , Sectariis & Fanaticis , qui spiritu malo acti mentiuntur sese spiritu Dei afflari . Horum omnium , inquam , Haereses & Schismata , Ego quoque Ecclesiae nostrae Anglicanae , imò Catholicae , Symbolis , Synodis & Confessionibus addictissimus pariter improbo constanterque rejicio , atque repudio . In quorum numero pono non tantùm segreges Anabaptistas & eorum sequaces ( proh dolor ! ) nimiùm multos , sed etiam novos nostrates Independentes & Presbyterianos , genus hominum malitiae , inobedientiae & seditionis spiritu abreptum , qui inauditâ à seculis audaciâ & perfidia , tanta nuper perpetrarunt facinora , in contemptum & opprobrium omnis Religionis & Fidei Christianae , quanta quidem non sine horrore dici aut commemorari queant : Quinetiam à corruptelis & ineptis nuperque natis sive Papisticis ( quas vocant ) superstitionibus , doctrinis , & assumentis novis in Avitam ac Primaevam laudatissimae olim tam Orthodoxae & Catholicae Ecclesiae Religionem ac fidem jamdudum contra sacram Scripturam , veterumque Patrum Regulas ac mores introductis , me prorsus jam alienum esse , atque adeò à Juventute mea semper fuisse , sanctè , & animitùs adsevero . Vbicunque verò Terrarum Ecclesiae , Christiano nomine censae veram , Priscam & Catholicam Religionem Fidemque profitentur , ut Deum Patrem , Filium & spiritum sanctum uno ore & mente invocant ac colunt , eis , si me uspiam actu jam nunc jungi prohibet vel distantia Regionum , vel dissidia hominum , vel aliud quodcunque obstaculum , semper tamen animo , mente & affectu conjungor ac coalesco ; id quod de Protestantibus praesertim , & benè reformatis Ecclesiis intelligi volo : Fundamentis enim salvis , diversitatem , ut opinionum , ita quoque rituum circa res juxta adnatas , & minùs necessarias , nec universali veteris Ecclesiae praxi repugnantes in aliis Ecclesiis ( quibus nobis praesidendum non est ) amicè , placidè & pacificè ferre possumus , atque adeo perferre debemus . Eis verò omnibus qui malè consulti quoquo modo me iniquis calumniis insectati sunt , vel adhuc insectari non desinunt , ego quidem ignosco , & deum seriò precor , ut ipse quoque ignoscere , & meliorem eis mentem inspirare velit . Operam interim & mihi , & aliis omnibus fratribus , praesertim Episcopis , & Ministris Ecclesiae Dei , quantum ex illius gratiâ possumus , dandam & conferendam esse existimo , ut tandem sopiantur , vel saltem minuantur , Religionis dissidia , atque ut pacem sectemur , cum omnibus , & sanctimoniam . Quod ut fiat quàm ocyssimè , faxit Deus Pacis Autor & Amator concordiae . Cujus immensam misericordiam oro & obtestor , ut me in peccatis & iniquitatibus conceptum ab omni humanae infirmitatis labe & corruptela repurget , dignumque ex indigno per magnam clementiam suam faciat , mihique passionem & immensa merita dilectissimi sui filii Domini nostri Jesu . Christi , ad delictorum meorum omnium expiationem applicet : ut quum novissima vitae hora non improvisa venerit , ab Angelis suis in sinum Abrahae raptus , & in societate sanctorum & electorum suorum collocatus , aeternâ foelicitate perfruar . Haec praefatus quae ad Religionem & Animae meae statum ac salutem spectant , quaeque Latino Sermone à me dictata atque exarata sunt , reliqua , quae ad sepulturam corporis , & bonorum meorum temporalium dispositionem attinent , sermone patrio perscribi faciam , ac perorabo . Vid. J. Will. &c. Our help is in the Name of the Lord who made Heaven and Earth . In the Name and Honour of the same Lord our God , the Father , and the Son , and the Holy Ghost the most High and undivided Trinity . FOrasmuch as it is appointed for all men once to die , and that every mans body shall be dissolved , but the time of my dissolution is uncertain ; of which notwithstanding , as if it were nigh at hand , being mindful in my daily Meditations , and shaken with the frequent infirmities of my body I ever and anon think thereof . I John Cosin , an humble Minister in the Church of God , and by the permission of the most High now Bishop of Durham , not putting my hope in this present life , but ever aspiring to that other ( which is to come ) eternal in the Heavens , and which by the mercy of God ere long I hope to obtain , and humbly praying for the salvation of my own Soul , that through the merits of Jesus Christ , the Son of the living God , our only Redeemer and Mediator , all mine offences be forgiven me ; being of a sound mind , out of a sincere heart , do make , ordain and constitute this Testament , containing my Last Will , in this form as followeth . First of all , I heartily thank our Lord God Almighty , that he hath vouchsafed me to be born in this life of faithful and vertuous Parents ; and that it hath pleased him that I should be Regenerate ( and born a new in his Church ) unto Life Eternal by the holy Laver of Baptism , which he hath instituted ; and that he hath instructed me from my Youth in sound doctrine , and hath made me partaker of his Saints , that he hath imprinted in my mind a Faith not feigned nor dead , but true and living , together with a firm confidence , that hereafter I shall be brought unto eternal life ; which Faith doubtless consists in this , That we adore and worship one God , and believe in him , and in him whom he hath sent , his most beloved Son the Eternal Word , begotten before all Ages , Jesus Christ our Lord ; who for us and for our Salvation took flesh of the most blessed Virgin Mary ( the Holy Ghost over-shading her ) in this life , and was made man , afterward was born , suffered , was crucified , dead and buried , and after he had descended into Hell , rose again from his Grave , and leading captivity captive , ascended into Heaven , where sitting at the right hand of God , he reigneth for ever ; but sent from thence the Holy Ghost ( in whom we ought equally to believe ) proceeding from the Father and the Son , by whom he most bountifully gave gifts unto men , and founded his Catholick Church in the Communion of Saints , in the Divine Sacraments , in true Faith , sound Doctrine , and Christian Manners ; together with the remission of Sins , to be conferred on all the Godly , and that in the same Church bring forth fruits meet for Repentance ; to whom also when in the last day of the world he shall come from Heaven to raise the dead and judge all , he will give eternal happiness ; but to the rest that are Infidels , or that have lived according to the flesh , and would not repent or be converted , he will inflict eternal punishment . In this Faith , which is the summary and most absolute Abridgement of all the Holy Scripture ( Jude vers . 3. ) once delivered to the Saints , and which the Apostles and their Successors have spread abroad and derived down even to us , I profess my self to live , and that I may persevere in it constantly without doubting unto my last breath is my daily prayer ; in the mean time seeking after Unity by preserving the bond of Peace and Love with all Christians every where , who among the great Evils , Distractions and Calamities of the Church ( which truly I cannot but heartily bewail ) entirely receive this Faith , and call no one part of it in question . I hope also through the goodness of God and Christ , God and Man our Saviour , that all they that have together with us sincerely believed these things that are revealed and delivered from God , and have lived a Godly life , shall be saved in the great day of the Lord : who although they are not able to give an account , or explain the manner of every of them , nor resolve the questions raised about them , and though perhaps when they endeavour it they cannot avoid some mistakes , and be altogether free from errour . But whatsoever Heresies or Schisms heretofore , by what names soever they be called , the antient Catholick and Universal Church of Christ with an unanimous consent hath rejected and condemned , I do in like manner condemn and reject ; together with all the modern Fautors of the same Heresies , Sectaries and Phanaticks , who being carried on with an evil Spirit do falsely give out they are inspired of God : The Heresies and Schismes , I say of all these , I also as most addicted to the Symbols , Synods and Confessions of the Church of England , or rather the Catholick Church , do constantly renounce , condemn and reject . Among whom I rank not only the Separatists , the Anabaptists and their Followers , ( Alas ) too too many , but also the New Independents and Presbyterians of our Countrey , a kind of men hurried away with the spirit of Malice , Disobedience and Sedition , who by a disloyal attempt ( the like whereof was never heard since the world began ) have of late committed so many great and execrable Crimes , to the contempt and despite of Religion , and the Christian Faith , which how great they were without horrour cannot be spoken or mentioned . Moreover I do profess , with holy asseveration and from my very heart , that I am now , and have ever been from my youth altogether free and averse from the corruptions and impertinent new-fangled or papistical ( so commonly called ) superstitions and doctrines , and new superadditions to the Ancient and Primitive Religion , and Faith of the most commended , so Orthodox and Catholick Church , long since introduced , contrary to the Holy Scripture , and the Rules and Customes of the ancient Fathers . But in what part of the World soever any Churches are extant , bearing the name of Christ , and professing the true Catholick Faith and Religion , worshipping and calling upon God the Father , the Son and the Holy Ghost with one heart and voice , if any where I be now hindred actually to be joyned with them , either by distance of Countries , or variance amongst men , or by any other let whatsoever ; yet alwayes in my mind and affection I joyn and unite with them ; which I desire to be chiefly understood of Protestants , and the best Reformed Churches ; for where the foundations are safe , we may allow , and therefore most friendly , quietly and peaceably suffer , in those Churches where we have not Authority , a diversity as of Opinion so of Ceremonies about things which do but adhere to the Foundations , and are neither necessary or repugnant to the practice of the Universal Church . As for all them who through Evil Counsel have any way inveighed against , or calumniated me , and even yet do not forbear their invectives , I freely pardon them , and earnestly pray to God , that he also would be pleased to forgive them , and inspire them with a better mind . In the mean while , I take it to be my duty , and of all my Brethren , especially the Bishops and Ministers of the Church of God , to do our utmost endeavours , according to the measure of Grace which is given to every one of us , that at last an end may be put to the differences of Religion , or at least that they may be lessened , and that we may follow Peace with all men and Holiness ; which that it may be accomplished very speedily , God the Author of Peace and Concord grant , whose infinite Mercy I humbly beseech , that he would cleanse me , who was conceived in Sin and Iniquity , from every spot and corruption of humane frailty ; and that through his great clemency he would make me who am unworthy to become worthy , and that he would apply to me the Passion and infinite Merits of his most beloved Son Jesus Christ our Lord , to the expiating of all mine Offences ; that at the last hour of my Life , which I daily look for , I may be carried by his Holy Angels into Abrahams bosome , and being placed in the fellowship of his Saints and Elect , may fully enjoy Eternal Felicity . Having now declared what belongs to my Religion , and the State and Salvation of my Soul , which I have now delivered here in Latine : The rest that belongs to my Burial , and the disposal of my Temporal Estate , I shall cause to be written in my Native Language , and so conclude . Durham Jan. 18. 1672. Vera Copia Examinata per me William Stagg Not. Publicum . FINIS . Notes, typically marginal, from the original text Notes for div A69531-e220 Gen. 35. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Basil . Homil . xxiii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Idem S. Basil Homil ▪ 2. in Psalm . xiv . Non adhaerendum rebus secularibus ( ** ) Conctonator non ultra Horam , ne fastidium pariat auditoribus ; Canon Hungaricus , &c. Eccles . 24. 31. Psal . 39. 15. Notes for div A69531-e1040 2 Sam. 3. 38. * The Lord Bishop of Durham is Lieutenant General of this County , as ab Antiquo ex Officio , so , ex abundanti per Mandatum , by the Kings gracious Commission , cumulativè and so still under the King , who is always the Sovereign of all Estates in his Realms . Eccles . 70. 2. Psal . 90. 12. Can. 55. Hebr. 11. Hebr. 6. 12. Exod. 14. 20. with Hebr. 12. E. Ephes . 4. 18. Psal . 39. 5. Gen. 2. 17. Psal . 30. 5. Ephes . 2. 1. Revel . 20. 6. * St. Aug. de Discipl . cap. 2. non potest malè mori qui benè vixerit , Audeo dicere , non potest malè mori qui benè vixerit . Deut. 32. 29. Hebr. 9. 27. 1 Cor. 15. 51. Gen. 5. 5. Rom. 8. 19. Phil. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 11. 35. Rom. 1. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes . 4. 13. Genes . 50. 3. 10. Rom. 14. 7 , 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles . 1. ● . Eccles . 12. 7. Psal . 39. 7. John 1. 29. Gen. 3 15. Iren. Epiph . Chrysost . Augustin . &c. Mat. 25. 41. Galat. 4. 4. Genes . 9. 22 , 23. * This Curse sticks to this day ( above 4000 years ) as a foul brand upon Cham in his cursed Posterity , for the Egyptians and Ethiopians or Blackamoors are the Descendants of cursed Cham [ Lexic . Geographic . Ferrarii ad vocem Aethiopiam . Sam. Bochart . geographia saera parte 1. lib. 4. cap. 1. ] A People of all Nations most inconvertible , even to a Prophets Proverb [ Jerem. 13. 23. ] Can the Ethiopian change his skin &c. A standing dreadful Monument , and a thundering Warning piece to all such young Chams , as dare to disgrace their Parents privately , or rebel against them publickly . Vers . 4. Luke 18. * Syriack , Vulgar , Aethiopick , Arabick , French , English , Germain , Italian . Clem. Alex. Chrysest . Vatablus , Zege●us , Grotiu● , Tena . Prov. 31. 31. Revel . 14. 13. Luke 20. 38. Prov. 10. 7. Psalm . 19. 1. Hebr. 11. 6. James 11. 18. Hebr. 11. 4. Theodotian . Theophyl . & Alii . Lev. 9. 24. 2 Chron. 7. 1. Kings 8. , 8. Cornel. B●rtram . Judges 1. 7. 2 Sam. 12. 10. Gen. 18. 20. James 5. 4. Gen. 4. 10 , 11. Revel . 14. 13. Rom. 8. 18. Galat. 6. 9. Job 1. 21. Notes for div A69531-e5920 2 Sam. 1. 3. Acts 9. 39. Job 1. & seq . * James 5. 17. James 5. 11. Job 42. 3 , 5 , 6. Ecclus. 44. 1. Let us now praise famous men , and our Fathers that begat us . Dan. 5. 27. Psal . 90. 10. Job 5. 26. Eph. 6. 1 , 2. Prov. 16. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eurip. Acts 21. 39. Gal. 6. 10. Prov. 19. 14. 〈◊〉 Cambd. Brit. &c. Vegetius above 1200 ago witnesseth that the climate of Britain is of that temperature , out of which 't is fittest to chuse valiant Souldiers . * Sabellicus R. Archiep . usher Praefat. ad Britan. Eccles . Primond . ex Euseb . Theodoret. 1 Sam. 21. 9. Casaub . Epist. ad Salmasium . Baron . ad an . Christi 35. & ad an . Tib. Imp. 10. where he affirms that Britain was converted by Joseph of Arimathea . The like is affirmed by Gildas Covarrus and others . Cambd. Brit. 1 Cor. 3. 5. Psal . 45. 2. Judg. 5. 14. Injunct . Quint. Lev. 19. 15. Prov. 18. 5. Rom. 11. 11. Gal. 11. 5. &c. Luk. 19. 21. Gal. 6. 5. Bishop Bramhals Vindication , &c. An. 1672. pag. 16. 31 H. 8. c. 10. Plato . ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luk. 14. 11. 1 Tim. 5. 22. Titus 1. 5. Euseb . Heb. 3. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Ignatius , Epist . ad T●allianos , princ . The Father grounds his Injunction upon the Apostles Canon , Heb. 13. 17. Ignat. Ep. Coucil . Constant . Hooker Eccles . Polit. Mason de Minist . Anglic. Dr. Bramhall , &c. Prov. 21. 1. Cambden . Selden , Titles of Honour , part . 2. cap. 5. who observes that the Bishop of Durhams style , in his Patents , &c. runs thus , Dei Gratiâ Episcopus Dunelm . &c. And I have observed for this forty years , that at the General Assizes and Sessions , the Publick Cryer concludes in this usual form , God save the King and my Lord of Durham . 11 H. 6. & Pasch . 21 Eliz. 1. Tit. 1. 9 , 10 , 11. Rev. 13. 10. This truth is confessed by some body , ( otherwise a good man ) who yet seems no great friend to our Bishop , but being convinced by the reality of these his Actions , especially abroad , hath these words : This must be reported to the due commendation of Dr. Cosin , that when he was in France , he neither joyned with the Church of French Protestants at Charenton nigh Paris , [ False ] nor kept any Communion with the Papists therein ; but confined himself to the Church of Old English Protestants therein , where , by his pious living , and constant praying and preaching , he reduced some Recusants to , and confirmed more doubters in the Protestant Religion . Many were his Incounters with Jesuites and Priests , defeating the suspicions of his Foes , and exceeding the expectation of his friends in the success of such Disputes . Church-History by Mr. Tho. Fuller , Cent. 17. Book 11. Sect. 38. pag. 173. His many mistakes about Mr. Peter Smart his Prosecutions ( or rather Persecutions ) of our Bishop are confuted by the Bishops own express Letter to Mr. Waring and Dr. Reves , April 6. 1658. in which Letter also our Bishop censures at large Mr. Fullers Calumny , wherein he affirms , that Dr. Cosin did not joyn with the French Protestants at Charenton , against which Assertion the Dr. declares to all the world , that he never refused to joyn with the Prot●stants there , or any where else , in all things wherein they joyn'd with the Church of England . And that our Dr. was constant in this his judgement , may further appear by a former full Letter of his from Paris , Feb. 7. 1650. written to one Mr. Cordel then at Bloys , who seemed shy to communicate with the Protestants there upon this very scruple of their inorderly Ordination , &c. as Dr. Cosin styled it , who there and then determined the Question in the Affirmative for our Communion with them ; Salvo semper jure Ecclesiae Anglicana . Tit. 1. 11. Acts 14. 22. Act. 8. 20. * Nec tamen si nostra [ Politeia ] divini juris sit , inde sequitur , vel quod siue ea salus non sit , vel quod stare non possit Ecclesia . Caecus sit , qui non videat stantes fine ea Ecclesias . Ferreus sit , qui salutem eis neget . Nos non sumus illi Ferrei : latum inter ista discrimen ponimus . Potest abesse aliquid , quod Divini Juris sit ( in exteriore quidem Regimine ) ut tamen substet salus . Item Epist . tertia . Quaeris tum peccéntue in Jus Divinum Ecclesiae vestrae , non dixi . Id tantum dixi , abesse ab Ecclesiis vestris , aliquid quod de Jure Divino sit , Culpâ autem vestrâ non abesse , sed Injuriâ Temporum . Non enim tam propitios habuisse Reges Galliam vestram in Ecclesiâ reformandâ , quam habuit Britannia nostra . Interim , ut dabit meliora Deus , & hoc quoqùe quod jam abest , per Del Gratiam suppletum iri . Opuscula posthuma D. Ep. Andrews , in Epist . secunda ad V. L. D. Peter Molin . See more at large the Reasons of this our Christian Moderation towards those forreign Churches , in the learned Bishop Bramhal's vindication of the Episcopal Clergy , &c. against Mr. Baxter , Printed Anno 1672. p. 30 , 31 , &c. * It is an express Article in our Bishops last Will ( we might call it his Spiritual Will ) written in Latine , which because of the Excellency of it , both for matter and form , hath been thought fit by his Executors to be annexed to this Brief of his Life , which contains a full Confession of his Faith and Religion , the first occasion and chief matter , as of the Patriarch's , Gen. 49. so of the Primitive Christians Testaments . In this also a worthy imitator of his Predecessour learned Bishop Morton , who hath left the like free full Confession in his Last Will. Amyrald . * See Dr. Durel ' s learned and laborious Work. Entituled , Of the Government , &c. in the Reformed Churches beyond the Seas , p. 13. See Dr. Steward at Paris , Anno 1647. when this was put to the Question . Dr. Deodat Epist . ad Convent . Eccl. &c. Rom. 12. 1. St. John 20. 21 , 22 , 23. See in the Book of Common Prayer , the first Exhortation before the Communion . Psal . 1. 4. 1 Kings 4. 29. Tit. 3. 14. Heb. 13. 16. * See my Book of sacriledge , pag. 45. 49. &c. Luk. 16. 2. * V. Capitula Caroli M. item Miraeum de Donat. Belgi● . Mat. 25. * V. Speed's Chron. p. 1 Tim. 5. 8. Mat. 23. 23. Luk. 16. 9. Phip . 11. 4. Luk. 7. 5. * Si Centurio commendatur Domino qui aedificavit Synagogam , quanto est commendatior qui aedificavit Ecclesiam ? & si is ▪ meretur gratiam qui Iimpietati Receptaculum praestitit ▪ quanto majorem meretur Gratiam qui Religioni Domicilium praeparavit ? Et si ille Coelesti misericordiâ visitatur , qui construxit locum ubi Christus semper negatur , quanto magis visitandus est , qui fabricari fecit Tabernaculum ubi Christus quotidiè praedicatur ? St. Ambro. Serm. 89. de Dedic . Basilic . Heb. 11. 32. * Those Bishops Benefactors in the See of Durham were eight . [ Isaackson's Chronology , ] Aldwinus — Godwin Fol. — 99 Egelrius — 101 Ranulphus Flambard — 112 Hugo Pudsey — 113 Anthonius Beake — 125 Walterius Skirlaw — 134 Tho. Hatfield — 133 Cuthbertus Tunstal — 138 Cardinal Tho. Langley may be the ninth to make up the number of the Muses , but we crave pardon , that some are of Opinion , upon the survey of his works , that he came short of this our Bishop . * Master Knox the Jesuite . Mat. 6. 3. Mat. 5. 16. 1 Cor. 10. 31. Jam. 1. 17. 1 Cor. 13. 5. Rev. 3. 4. 1 Sam. 25. ●1 . * It is observed of that Civil Lawyer Mathaeus W●sembecius , that for his sharp Diseases , in his latter Age ▪ he did change his Sir-name , and would be called Mathaeus de Afflictis . Eccles . 9. 11. Psalm 55. 6. Manasses Prayer . Virg. Heb. 8. 1. Mat. 12. 42. Eccl. 9. 2. 1 Cor. 14. 40. Exod. 29. 39. Hos . 14. 2. * Bishop Latimer , Bishop Hooper , ( both Martyrs ) Bishop Jewel , Bishop Andrews , &c. used no other : Our Liturgy being so Comprehensive there needs no other . See this at large made good , both for Antiquity and Conformity in the practice of the form of Bidding Prayer , in that excellent work in Latine of the Learned and Laborious Dr. Durel , Entituled , S. Eccles . Anglic. Vindic. Cap. 9. p. 66. where he proves clearly that the practice of the Reformed Churches in Poland , Lithuania , and Zurick in Switherland , is the same with ours in England . Nay the same Author further affirms , that Calvin himself did use such a form ; See Calvin's Sermons upon Job ▪ translated into English , Printed at London Anno 1580 ▪ where●● the latter end you have a plain form of Bidding of ●●ayer by way of Allocution of the people , and not of d●rect Invocation of God , saying , Let us pray ; and alway concluding with the Lords Prayer as we do . See further , The Alliance of Divine Offices , &c. by Hamon L' Estrange Esq ; chap. 6. p. 180. 1 Tim. 3. 2. Rom. ● . 3 , 4 , 5. Psal . 112. 9. 2 Cor. 9. 9. John 4. 46. Hier. in Isa . 65. Princ. By the Sages of the Law , he is styled Dominus Regalis , who hath thus long enjoyed the Jura Regalia . See Rotul . Parl. & Pasch . 21 Eliz. Rotul . quint. which the Lord Cook calls a notable Record of the Liberties of the Bishop of Durham , and is therefore allowed for such in the Kings Courts . Isa . 57. 1. Omnia mors aequat . Claudian . Rev. 14. 13. Eccl. 1. 2. Luke 1. 15. John 10. 41. Heb. 12. 22. to 24. 
A69538	----	The last work of a believer his passing prayer recommending his departing spirit to Christ to be received by Him / prepared for the funerals of Mary the widow first of Francis Charlton Esq. and after of Thomas Hanmer, Esq., and partly preached at St. Mary Magdalens Church in Milk-Street, London, and now, at the desire of her daughter, reprinted by Richard Baxter. Baxter, Richard, 1615-1691. 1682 Approx. 162 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A69538 Wing B1298 ESTC R5056 10547773 ocm 10547773 45240 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69538) Transcribed from: (Early English Books Online ; image set 45240) Images scanned from microfilm: (Early English books, 1641-1700 ; 201:7, 1395:27) The last work of a believer his passing prayer recommending his departing spirit to Christ to be received by Him / prepared for the funerals of Mary the widow first of Francis Charlton Esq. and after of Thomas Hanmer, Esq., and partly preached at St. Mary Magdalens Church in Milk-Street, London, and now, at the desire of her daughter, reprinted by Richard Baxter. Baxter, Richard, 1615-1691. [14], 79 p. Printed by B. Griffin for B. Simmons, London : 1682. Reproduction of original in the British Library and Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Funeral sermons. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Elspeth Healey Sampled and proofread 2005-10 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE Last Work OF A BELIEVER . His Passing-Prayer , recommending his departing Spirit to Christ to be Received by him . Prepared for the Funerals of Mary the Widow first of Francis Charlton Esq and after of Thomas Hanmer Esq : And partly Preached at St. Mary Magdalens Church in Milk-street , London , And now , at the desire of her Daughter , before her Death , reprinted . By Richard Baxter . Joh. 12. 26. If any man serve me , let him follow me ; and where I am , there shall also my Servant be : and If any man serve me , him will my Father Honour . LONDON : Printed by B. Griffin , for B. Simmons at the three Golden Cocks , at the West-end of St. Pauls . 1682. The Contents of the last work of a Believer . THE Occasion of this Discourse , pag. 1. The opening of the Text , p. 3. Doct. 1. and 2 d passed by [ that Christ is exalted in glory ] and [ is to be prayed to ] p. 5. Doct. 3. Man hath a spirit , as well as a body : And what the soul is , p. 6. Doct. 4. The spirit of man doth survive the body : It dyeth not , nor is annihilated , nor sleepeth , p. 11. Doct. 5. Christ doth receive the spirits of his Saints , when they leave the flesh . What his Receiving them is ? p. 14. Doct. 6. A dying Christian may confidently and comfortably commend his spirit to Christ to be Received by him , p. 19. The Doctrine applyed to the unregenerate unprepared soul , p. 20. Whom Christ will Receive , and whom he will not refuse , p. 26. Considerations to move them to prepare so as to be Received , p. 30. Applyed to Believers , p. 37. Encouraging proofs os Christs receiving their departed soul , p. 39. Other Vses of the Doctrine , p. 57. For the abatement of sorrow for the Death of our departed friend , p. 61. The evidences of her happiness , in the Graces in which she was eminent and exemplary , p. 63. The use of her example to them that survive , p. 70. Doct 7. Prayer in General , and this prayer in particular , That Christ will receive our departing souls , is a most suitable conclusion of all the action of a Christians life , p. 72. TO THE READER . Reader , THE person whose Death did occasion this Discourse , was one that about five years ago removed from her antient habitation ( at Appley in Shropshire ) ▪ to Kederminster , where she lived under my Pastoral care till I was come up to London : and before she had lived there a twelve-month ( for thither she removed ) she died of the Fever , then very common in the City . She lived among us an example of Prudence , Gravity , Sobriety , Righteousness , Piety , Charity and Self-denyal : and was truly what I have described her to be , and much more : For I use not to flatter the living , much less , the dead . And though I had personal acquaintance with her for no longer a time than I have mentioned , yet I think it worthy the mentioning , which I understand by comparing her last years with what is said of her former time , by those that were then nearest to her , and so were at her Death , that whereas ( as I have said ) sudden Passion was the sin that she was wont much to complain of , she had not contented her self with meer complainings , but so effectually resisted them , and applyed Gods remedies for the healing of her nature , that the success was very much observed by those about her , and the change and cure so great herein , as was a comfort to her nearest Relations , that had the benefit of her converse : Which I mention as a thing that shews us , 1. That even the Infirmities that are founded in nature and temperature of body , are curable so far as they fall under the dominion of a sanctified will. 2. That even in age , when such Passions usually get ground , and infirmities of mind increase with infirmities of body , yet Grace can effectually do its work . 3. That to attend God in his Means , for the subduing any corruption , is not in vain . 4. That as God hath promised growth of Grace , and flourishing in old age , so in his way we may expect the fulfilling of his promise . 5. That as Grace increaseth , infirmities and corruptions of the Soul will vanislh . This makes me call to mind that she was once so much taken with a Sermon which I preached , at the Funerals of a holy aged woman * and so sensibly oft recited the Text it self as much affecting her , ( 2 Cor , 4. 16 , 17. For which cause we faint not ; but tho our outward man perish , yet the inward man is re-renewed day by day , &c. ) that I am perswaded both the Text it self , and the example opened ( and well known ) to her did her much good , Her work is done : Her enemies are conquered ; ( except the remaining fruits of Death upon a corrupting Body , which the Resurrection must conquer ) . Her danger , and temptations , and troubles , and fears , are at an end : She shall no more be discomfited with evil tidings ; nor no more partake with a militant Church in the sorrows of her diseases or distresses : We are left within the reach of Satans assaults and malice ; and of the rage and violence which pride , and faction , and Cainish envy , and enmity to serious holiness , do ordinarily raise against Christs followers in the world : We are left among the lying tongues of slanderous malicious men ; and dwell in a Wilderness among Scorpions ; where the Sons of Belial , like Nabal , are such that a man cannot speak to them . 1 Sam ▪ 25. 17. The best of them is as a briar ; the most upright sharper than a thorn hedge : Mic. 7. 4. ( But the Sons of Belial shall be all of them as thorns thrust away , because they cannot be taken with hands , but the man that shall touch them must be fenced with iron , and the staff of a spear , and they shall be utterly burnt with fire in the place , 2 Sam. 23. 6 , 7. ) We are left among our weak , distempered , sinful , afflicted , lamenting friends ; the sight of whose calamities , and participation of their sufferings , maketh us feel the stroaks that fall upon so great a number , that we are never like to be free from pain . But she is entred into the Land of Peace , where Pride and Faction are shut out ; where Serpentine enmity , malice and fury never come : where there is no Cain to envy and destroy us ; no Sodomtes to rage against us ▪ and in their blindness to assault our doors : No Ahitophels to plot our ruin : No Judas to betray us : No false-witnesses to accuse us : No Tertullus to paint us out as pestilent fellows and movers of sedition among the people : No Rehum , Shimshai , or their society , to perswade the Rulers that the servants of the God of heaven are hurtful unto Kings , and against their interest and honour , ( Ezra 4. 9 , 12 , 13 , 14 , 22. and 5. 11. ) : No rabble to cry away with them , it is not fit that they should live : No Demas that will forsake us for the love of present things : No such contentious censorious friends as Jobs to afflict us , by adding to our affliction : No cursed Cham to dishonour parents : No ambitious rebellious Absolom to molest us , or to lament : No sinful , scandalous , or impatient friends to be our grief : And which is more than all , no earthly , sinful inclinations in our selves ; no passions or infirmities ; no languishings of soul , no deadness , dulness , hard heartedness , or we aknesses of grace ▪ no backwardness to God , or estrangedness from him , nor fears or doubtings of his love , nor frowns of his displeasure : None of these do enter into that serene and holy region , nor ever interrupt the joy of Saints . The great work is yet upon our hands , to fight out the good fight , to finish our course , to run with patience the remainder of the race that is before us : And as we must look to Jesus the Author and Finisher of our faith , as our great exemplar , so must we look to his Saints and Martyrs as our encouraging examples under him . Put the case you were now dying , ( and O how near is it , and how sure ! ) What would you need most if the day were come ? That is it that you need most now : Look after it speedily while you have time ! Look after it seriously , if you have the hearts of men , and sin have not turned you into Ideots or blocks . What a disgrace is it to mankind , to hear men commonly at death cry out , O for a little more time , and O for the opportunities of grace again ! and O how shall I enter upon eternity thus unprepared ! ] As if they had never heard or known that they must die till now ! Had you not a lifes time to put these questions ? and should you not long ago have got them satisfactorily resolved ? And justly doth God give over some to that greater shame of humane nature , as not to be called to their wits even by the approach of death it self , but as they contemned everlasting Life in their health , God justly leaveth them to be so sottish , as to venture presumptuously with unrenewed souls upon death , and the conceit that they are of the right Church , or party , or opinion ; or that the Priest hath absolved them , doth pass with them for the necessary preparation ; and well were it for them , if these would pass them currantly into heaven : But O what heart can now conceive , how terrible it is , for a new departed soul to find it self remedilesly disappointed , and to be shut up in flames and desperation , before they would believe that they were in danger of it ? Reader , I beseech thee , as ever thou believest that thou must shortly die , retire from the crowd and noise of worldly vanity and vexation : O bethink thee how little a while thou must be here , and have use for honour , and favour , and wealth ; and what it is for a soul to pass into heaven or hell , and to dwell among Angels or Devils for ever ; And how men should live , and watch , and pray , that are near to such a change as this ▪ Should I care what men call me ( by tongue or pen ) ? Should I care whether I Live at liberty or in prison , when I am ready to die , and have matters of infinite moment before me , to take me up ? Honour or dishonour , liberty or prison , are words of no sound or signification scarce to be heard or taken notice of , to one of us that are just passing to God and to everlasting life ! The Lord have mercy upon the distracted world ! how strangely doth the Devil befool them in the day-light , and make them needlesly trouble themselves about many things , when one thing is needful ; and Heaven is talk'd of ( and that but heartlesly and seldom ) while fleshly provision only is the prize , the pleasure , the business of their lives ! Some are diverted from their serious preparation for death , by the leastly avocations of lust and g●wdiness , and meats , and drinks , and childish sports : and some by the businesses of ambition and covetousness , contriving how to feather their nests , and exercise their Wills over others in the world ! and some that will seem to be doing the work , are diverted as dangerously as others , by contending about formalities and Ceremonies , and destroying Charity and Peace , rending the Church , and strengthening factions , and carrying on Interests hypocritically under the name of Religion , till the Zeal that Saint James describeth , ( Jam. 3. 13 , 14 , &c. ) having consumed all that was tike to the Zeal of Love and Holiness in themselves , proceed to consume the Servants and interest of Christ about them and to bite and devoure , till their Lord come and find them in a day that they locked not for him , smiting their fellow-servants , and eating and drinking with the drunken , and cut them asunder , and appoint them their portion with the hypocrites , where shall be weeping and gnashing of teeth , Matth , 24. 49 , 50 , 51. O study , and preach , and hear , and pray , and live , and use your brethren that differ from you in some opinions , as you would do if you were going to receive your doom , and as will then be most acceptable to your Lord ! The guilt of sensuality , worldiness , ambition , of uncharitableness , cruelty and injustice , of losing time , and betraying your souls by negligence , or perfidiousness and wilful sin , will lie heavyer upon a departing Soul , then now in the drunkenness of prosperity you can think : Christ will never receive such Souls in their extremity , unless upon repentance by faith in his blood , they are washed from this pollution . It is unspeakably terrible to die , without a confidence that Christ will receive us : And little knows the graceless world what sincerity and simplicity in holiness is necessary to the soundness of such a confidence . Let those that know not that they must die , or know of no life hereafter , hold on their chase of a feather , till they find what they lost their lives , and Souls , and labour for : But if thou be a Christian , remember what is thy work ! Thou wilt net need the favour of man , nor worldly wealth to prevail with Christ to Receive thy spirit : O learn thy Last Work , before thou art put upon the doing of it . The world of spirits to which we are passing , doth better know than this world of fleshly darkened sinners , the great difference between the Death of a Heavenly Believer , and of an earthly sensualist . Believe , it is a thing possible to get that apprehension of the Love of Christ , that confidence of his Receiving us , and such familiar pleasant thoughts of our entertainment by him , as shall much overcome the fears of Death , and make it a welcome day to us when we shall be admitted into the Celestial society . And the difference between one mans Death and anothers , dependeth on the difference between Heart and Heart , Life and Life , Preparation and Vnpreparedness . It you ask me , How may so happy a Preparation be made ? I have told you in this following Discourse , and more fully else where formerly . I shall add now these few Directions following . 1. Follow the flattering world no further : Come off from all expectation of felicity below : Enjoy nothing under the Sun ; but only use it in order to your enjoyment of the real sure delight : Take heed of being too much pleased in the creature . Have you houses , and lands , and offices , and honours , and friends that are very pleasing to you ? Take heed ; for that is the killing snare ! Shut your eyes , and wink them all into nothing ; and cast by your contrivances , and cares , and fears , and remember you have another work to do . 2. Live in Communion with a suffering Christ : study well the whole life and nature of his sufferings ; and the reason of them ; and think how desirable it is to be conformed to him : Thus look to Jesus , that for the joy that was set before him , despised the shame , and endured the Cross , and the contradiction of sinners against himself . Dwell upon this example that the image of a humbled suffering Christ being deeply imprinted on thy mind , may draw thy heart into a juster relish of a mortified state : Sure he is no good Christian that thinks it not better to live as Christ did ( in holy poverty and sufferings in the world ) then as Croesus or Caesar , or any such worldling and self-pleasure lived . Die daily , by following Jesus with your Cross , and when you have a while suffered with him , he will make you perfect , and receive your spirits , and you shall reign with him : It wonderfully prepareth for a comfortable Death , to live in the fellowship of the sufferings of Christ : He is most likely to die quietly , patiently and joyfully , that can first be poor , be neglected , be scorned , be wronged , be slandered , be imprisoned , quietly , patiently and joyfully . If you were but at Hierusalem ; you would with some love and pleasure go up Mount Olivet , and think , [ Christ went this very way ] You would Love to see the place where he was born , the way which he went when he carryed his Cross , the holy grave where he was buried , ( where there in a Temple which Pilgrims use to visit , from whence they use to bring the mark as a pleasing badge of honour . ) But how much More of Christ is there in our suffering for his Cause and Truth ? and in following him in a mortified self-denying life , then in following him in the path that he hath trodden upon earth ? His enemies saw his Cross , his Grave , his Mother , his person : This did not heal their sinful Souls and make them happy . But the Cross that he calleth us to bear , is , a life of suffeing for Righteousness sake , in which he commandeth us to rejoyce and be exceeding glad , because our Reward is great in Heaven , though all manner of evil be spoken of us falsly by men on earth , Mat. 5. 11 , 12. This is called a being pertakers of Christs sufferings , in which we are commanded to rejoyce ; that when this glory shall be revealed , we may be glad with exceeding joy , 1 Pet. 4. 13. And as the sufferings of Christ abound towards us , so will our Consolation abound by Christ ; 1 Cor. 1. 5. Till we come up to a life of willing mortification , and pleased contented suffering with Christ , we are in the lower form of his School , and as Children , shall tremble at that which should not cause our terrour , and through misapprehensions of the case of a departing soul , shall be afraid of that which should be our joy . I am not such an enemy to the esteem of relicks , but if one could shew me the very stock that Paul and Silas sate in when they sung Psalms in their imprisonment , Acts 16. I could be contented to be put ( for the like cause ) into the same stocks , with a special willingness and pleasure : How much more should we be willing to be conformed to our suffering Lord , in a Spirit and life of true mortification ? 3. Hold Communion also with his suffering Members : Desire not to dwell in the tents of wickedness , nor to be planted among them that flourish for a time , that they may be destroyed for ever , Psal . 92. 6 , 7. I had rather have Bradford's heart and faggot , than Bonners Bishoprick . It was holy Stephen , and not those that stoned him , that saw Heaven opened , and the Son of Man sitting at the right hand of God , Acts 7. 56. and that could joyfully say , Lord Jesus Receive my Spirit . He liveth not by Faith ( though he may be a hanger on that keepeth up some profession for fear of being damned ) who chooseth not rather to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season , and esteemeth not the very reproach of Christ greater riches than the treasures of the world , as having respect to the recompence of reward , Heb. 11. 25. 26. 4. Live as if Heaven were open to your sight : and then dote upon the delights of worldlings if you can : Then love a life of fleshly case and honour better than to be with Christ , if yon can . But of this I have spoken at large in other writings . Christian , make it the study and business of thy Life , to learn to do thy Last Work well ; that Work which must be done but once ; that so Death which transmits unholy Souls into utter darkness and despair , may deliver thy Spirit into thy Redeemers deemers hands to be Received to his Glory ; according to that blessed promise , John 12. 26. And while I am in the flesh , beg the same mercy for Thy Brother and Companion in tribulation , and in the Kingdom and patience of Jesus Christ . Richard Baxter . London , Jan. 31. 1661●●… A BELIEVERS Last Work. ACTS 7. 59. Lord Jesus , receive my Spirit . THE Birth of Nature , and the New Birth of Grace , in their measure resemble the Death of Saints , which is the Birth of Glory . It is a bitter-sweet day , a day that is mixt of sorrow and joy , when Nature must quit its familiar Guest , and yield to any of these Changes . Our Natural Birth is not without the throws and pain , and groanings of the Mother , though it transmit the Child into a more large , and lightsom , and desirable Habitation : Our Spiritual Birth is not without its humbling and heart-piercing sorrows : and when we are brought out of darkness into the marvellous light , we leave our old Companions , in displeasure , whom we forsake , and our Flesh repining at the loss of its sensual delights : And our passage into Glory is not without those pangs and fears which must needs be the attendants of a pained Body , ready to be dissolved , and a Soul that is going through so strait a door , into a strange though a most blessed place ; And it leaveth our lamenting Friends behind , that feel their loss , and would longer have enjoyed our Company , and see not ( though they believe ) the Glory of the departed Soul. And this is our case , that are brought hither this day , by an act of Providence sad to us , though joyous to our departed Friend ; by a Voice that hath called her into Glory , and called us into this Mourning plight : Even us that rejoyce in the thoughts of her Felicity , and are not so cruel as to wish her again into this corruptible Flesh and calamitous World , from the glorious presence of the Lord ; and yet should have kept her longer from it , for our own and others sakes , if our Wisdom had been fit to rule , or our Wills to be fulfilled , or if our Prayers must have been answered , according to the measure of our sailing Apprehensions , or precipitant Desires . But Folly must submit to the Incomprehensible Wisdom ; and the Desire of the Creature must stoop to the Will of the Creator The Interest of Christ must be preferred , when he calleth for his own ; and our temporary Interest must give place : Flesh must be silent , and not contend ; and Dust must not dare to question God : He knoweth best when his Fruit is ripe ; and though he will allow our moderate Sorrows , he will not so much damnifie his Saints , as to detain them with us from their Joyful Rest , till we are content to let them go . Thus also did Blessed Stephen depart from Glory to Glory ; from a distant sight of the Glory of God , and of Jesus standing at his right hand , into the immediate presence and fruition of that Glory : But yet he must pass the narrow Port ; enraged Malice must stone him till he die ; and he must undergo the Pains of Martyrdom , before he reach to the Glory which he had seen : And when he was arrived in safety , he leaveth his Brethren scattered in the Storm , and Devout men make great lamentation at his burial . Acts 9. 2. Though it is probable by the ordinary acceptation of the Word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that they were not professed Christians , but devout Proselytes , ( such as Cornelius and the Ethiopian Eunuch were ) that buried and thus lamented Stephen , as knowing him to be an excellent Person , cruelly murdered by the raging Jews ; yet their Example , in a Case not culpable , but commendable , may be imitated by Believers ; upon condition that , with our sense of the Excellency of the Persons , and of our loss by their removal , we exceed them that had but a darker Revelation , in our joyful sense of the felicity of the translated Souls . The occasion of the Death of this Holy Man , was partly that he surpassed others , as being full of Faith , and of the Holy Ghost ; and partly , that he plainly rebuked the blind and furious persecuting Zeal of the Jews , and bore a most resolute Testimony of Christ . It is an ill time when Men must suffer because they are good , and deserve not suffering , but reward : And they are an unhappy People that have no more Grace or Wit , but to fight against Heaven , and set themselves under the Stroaks of God's severest Justice , by persecuting them that are dear to Christ , and faithfully perform their Duty . It is no strange thing for the ZEAL and INTEREST of a FACTION to make Men mad ; so mad , as implacably to rage against the Off spring of Heaven , and to hate Men because they are faithful to their great Master , and because they are against their Faction ; so mad , as to think that the Interest of their Cause requireth them to destroy the best with the greatest malice , because they stand most in their way ; and to forget that Christ , the Revenger of his Elect , doth take all as done to him that is done to them ; so mad , as to forget all the terrible Threatnings of God , and terrible Instances of his avenging Justice , against the Enemies of his Servants , whom he taketh as his own ; and to ruine their own Reputations , by seeking to defame the Upright , whose Names God is engaged to honour , and whose Righteousness shall shine forth as the Sun , when foolish Malignity hath done its worst . When Christ had pleaded his Cause effectually with Saul , that was one of the Persecutors of Stephen , he maketh him confess that he was [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] exceedingly , excessively , or beyond measure mad against the Christians . But this Blessed Protomartyr , in despite of Malice , doth safely and joyfully pass through all their Rage to Heaven : By killing him they make him more than Conquerour , and send him to receive his Crown : And he shuts up all the Action of his Life , in imitation of his suffering Lord , with a two-fold Request to Heaven ; the one for himself , that his Spirit may be received ; the other for his Persecutors , that this sin may not be laid to their charge , Acts 7. 59 , 60. For so you may find Christ did before him , Luke 23. 34 , 46. Father , forgive them , for they know not what they do : ] and , [ Father , into thy hands I commend my Spirit . ] Only Christ directeth his Prayer immediately to the Father , and Stephen to Christ , as being one that had a Mediator , when Christ had none , as needing none ; and being now bearing witness , by his suffering , to Christ , and therefore it was seasonable to direct his Prayer to him ; but especially because it was an Act of Mediation that he petitioneth for , and therefore directeth his Petition to the Mediator . This first Request of this dying Saint , which I have chosen to handle , as suitable and seasonable for our Instruction at this time , in a few Words containeth not a few exceeding useful wholesom Truths . As , 1. It is here plainly intimated , that [ Jesus Christ is exalted in Glory , ] in that he hath power to receive departed Souls . 2. That Christ is to be prayed to , ] and that it is not our Duty to direct all our Prayers only to the Father . Especially those things that belong to the Office of the Mediator , as interceding for us in the Heavens , must be requested of the Mediator : And those things which belong to the Father to give for the sake of the Mediator , must be asked of the Father for his sake . I cannot now stay to tell you in particular what belongeth to the one , and what unto the other . 3. That Man hath a Spirit , as well as a Body : of which , more anon . 4. That this Spirit dieth not with the Body ( unless you will call a meer separation a dying . ) 5. That Christ doth receive the Spirits of his Saints , when they are separated from the Body . 6. That a dying Christian may confidently and comfortably commend his Spirit to Christ , to be received of him . 7. That Prayer in general , and this Prayer in special , That Christ will receive our departing Souls , is a most suitable Conclusion of all the Actions of a Christian's Life . THe first and second of these Doctrines , offered us by this Text , I shall pass by . The third is not questioned by any that knoweth himself to be a Man : But that we may understand it and the rest , we must consider what the Word [ Spirit ] doth here signifie . By [ Spirit ] here can be meant nothing but the Rational Soul , which is the principal constitutive part of the man. For , though the word do sometime signifie the Wind or Breath , and sometime the moral and intellectual Qualifications , and have divers other senses , I need not stay to prove that it is not here so taken : Stephen prayeth not to Christ to receive his Breath , his Graces , or the Holy Ghost ; but to receive his Rational immortal Soul. It is not only the Soul , but God himself , that is called [ a Spirit ] : And though the Name be fetch'd from lower things , that is because that as we have no adequate positive conception of God or Spirits , so we can have no adequate proper names for them , but must take up with borrowed Names , as answerable to our Notions . Sometime the Word Spirit ( as Heb. 4. 12. &c. ) is distinguished from the Soul : And then it either signifieth the superior Faculties in the same Soul , or the same Soul as elevated by Grace . Do you ask , What the Soul is ? You may also ask , What a Man is . And it is pity that a Man should not know what a Man is . It is our Intellectual Nature , containing also the Sensitive and Vegetative : The Principle or first Act , by which we live , and feel , and understand , and freely will. The Acts tell you what the Faculties or Powers are , and so what the Soul is . If you know what Intellection , or Reason and Free-will are , you may know what it is to have a spiritual Nature , essentially containing the Power of Reasoning and Willing . It is thy Soul by which thou art thinking and asking , What a Soul is ! And as he that reasoneth to prove that Man hath no Reason , doth prove that he hath Reason by reasoning against it ; so he that reasoneth to prove that he hath no Soul. doth thereby prove that he hath a Reasonable ( though abused ) Soul. Yet there are some so blind as so question , Whether they have Souls , because they see them not : Whereas if they could see them with Eyes of Flesh , they were no Souls : For Spirits are invisible . They see not the Air or Wind , and yet they know that Air or Wind there is . They see not God or Angels , and yet they are Fools indeed if they doubt whether there be a God and Angels . If they see not their Eyes , yet they know that they have Eyes , because with those Eyes they see other things . And if they know not directly and intuitively that they have Rational Souls , they might know it by their knowing other things , which without such Souls cannot be known . It is just with God , that those that live as carnally , and brutishly , and neglegently , as if they had no Souls to use or care for , should at last be given up to question whether they have Souls , or no. O woful Fall ! depraved Nature ! O miserable Men , that have so far departed from God , as to deny both themselves and God! or to question , Whether God be God , and Man be Man ! Return to God , and thou wilt come to thy self ; Forget not , Man , thy Noble Nature , thy chiefest Part : Think not that thou art only Shell , because thou seest not through the Shell . It is Souls that converse by the Bodies while they are in Flesh . It is thy Soul that I am speaking to , and thy Soul that understandeth me : When thy Soul is gone , I will speak to thee no more . It is thy Soul that is the Workmanship of God by an immediate or special way of Fabrication , Isa . 57. 16. The souls that I have made . ] Gen. 2. 7. He breathed into man the breath of life , and he became a living soul . ] It is thy Soul that is said to be made after God's Image ; in that thou art ennobled with a capacious Vnderstanding , and Free-will : And it is thy Soul that is the immediate subject of his Moral Image , even spiritual Wisdom , Righteousness , and Holiness : God hath not Hands , and Feet , and other Members , as thy Body hath . How noble a Nature is that which is capable of knowing not only all things in the World ( in its measure ) but God himself , and the things of the world that is to come ; and capable of loving and enjoying God , and of seeking and serving him in order to that Enjoyment ! Christ thought not basely ▪ of a Soul , that redeemed Souls at such a price , when he made his soul an offering for sin , Isa . 53. 10. Were it not for our immortal Souls , would God ever honour us with such Relations to him , as to be his Children ? ( For he is first the Father of Spirits , Heb. 12. 9. and then the Father of Saints . ) Should we be called the Spouse and the Members of Christ ? Would he be at so much cost upon us ? Should Angels attend us as ministring Spirits , if we had not Spirits fit to minister to God ? Would the Spirit of God himself dwell in us , and quicken and beautifie us with his Grace ? Should a world of Creatures ( whose Corporeal Substance seems as excellent as ours ) attend and serve us , if we were but an ingenuous sort of Brutes , and had not rational immortal Souls ? Should such store of Mercies be provided for us ? Should Ministers be appointed to preach , and pray , and labour for us , if we had not Souls to save or lose ? They watch for your souls , as those that must give account , Heb. 13. 17. Why should they preach in season and out of season , and suffer so much to perform their Work , but that they know that [ He that winneth souls is wise , ] Prov. 11. 30. and that [ he which converteth a sinner from the errour of his way , doth save a soul from death , and hide a multitude of sins . ] Jam. 6. 20. The Devil himself may tell you the worth of Souls , when he compasseth the earth ( Job 1. 7. ) and goeth about night and day to deceive them and devour them , 1 Pet. 5. 8. And yet can he make you believe that they are so worthless , as to be abused to the basest drudgery , to be poysoned with sin and Sensuality , to be ventured for a thing of naught . O , Sirs , have you such immortal Souls , and will you sell them for a Lust , for a beastly Pleasure , for liberty to glut your Flesh , or for the Price that Judas sold his Lord for ? Is thy Soul no more worth than Honour , or Wealth , or foolish Mirth ? Is thy Soul so base , as not to be worth the care and labour of a Holy Life ? Is the World worth all thy Care and Labour , and shall less be called too much ado , when it is for thy precious Soul ? Alas ! one would think by the careless felshly Lives of many , that they remember not that they have Souls . Have they not need in the depth of their Security , in the height of their Ambition , and in the heat of Fleshly Lusts , to have a Monitor to call to them , Remember that thou art a man , and that thou hast a Soul to save or lose . What thinkest thou of thy negligence and carnal Life , when thou readest that so holy a Man as Paul must keep under his body , and bring it into subjection , lest he should be a cast-away after all his Labours ! 1 Cor. 9. 25. 26 , 27. O live not as if the Flesh were the Man , and its Pleasure your Felicity ; but live as those that have Spirits to take care for . DOCT. 4 THe spirit of man doth survive the Body . It dyeth not with it : It is not annihilated : It is not resolved into the essence of some common element of souls , where it loseth its specifick form and name : It was still the Spirit of Stephen that was received by Christ . It sleepeth not : To confute the dream of those that talk of the sleeping of Souls , or any Lethargich , unintelligent or unactive state , of so excellent , capacious and active a nature , were but to dispute with sleeping men . When we say it is Immortal , we mean not that it or any creature hath in it self a self-supporting or self-preserving sufficiency ; or that they are Necessary Beings , and not Contingent ; or Primitive Beings , and not Derived from another by Creation : We know that all the world would turn to nothing in a moment , if God did but withdraw his preserving and upholding influence , and but suspend that Will that doth continue them : He need not exert any Positive Will or Act for their destruction or annihilation . Though ejusdem est annihilare , cujus est creare ; none can annihilate but God ; yet it is by a Positive efficient act of Will that he createth ; and by a meer cessation of the act of his preserving Will , he can annihilate . I mean not by any change in him ; but by willing the continuance of the creature but till such a period . But yet he that will perpetuate the Spirit of Man , hath given it a nature ( as he hath done the Angels ) fit to be perpetuated : A Nature not guilty of composition and elementary materiallity which might subject it to corruption : so that as there is an Aptitude in Iron , or Silver , or Gold , to continue longer than Grass , or Flowers , or Flesh ; and a reason of its duration may be given a natura rei , from that aptitude in subordination to the Will of God ; so there is such an Aptitude in the Nature of the Soul to be Immortal , which God maketh use of to the accomplishment of his will for its actual perpetuity . The Heathenish Socinians that deny the Immortality of the Soul , ( yea worse than Heathenish , for most Heathens do maintain it ) must deny it to Christ himself , as well as to his Members : For he used the like recommendation of his Soul to his Father , when he was on the Cross , as Stephen doth here to him . If [ Lord Jesus receive my Spirit ] be words that prove not the surviving of the Spirit of Stephen ; then [ Father , into thay hands I commend my Spirit ] will not prove the surviving of the Spirit of Christ : And then what do these infidels make of Christ , who also deny his Deity ; and consequently make him nothing but a Corpse , when his body was in the grave ! How then did he make good his promise to the penitent malefactor , [ This day shalt thou be with me in Paradise . ] But he that said . [ Because I live , ye shall live also ] John 14. 19. did live in the Spirit , while he was put to death in the flesh , 1 Pet. 3. 18. and receiveth the Spirits of his Servants unto life eternal , while their flesh is rotting in the grave : This very Text is so clear for this , if there were no other , it might end the controversie with all that believe the Holy Scriptures . I confess these is a sleep of Souls : A Metaphorical sleep in sin and in security : Or else the drowsie opinions of these Infidels , had never found entertainment in the world : A sleep so deep , that the voice of God in the threatnings of his Word , and the alarm of his Judgments , and the thunder of his warnings by his most serious Ministers , prevail not to awaken the most . So dead a sleep possesseth the most of the ungodly world , that they can quietly sin in the sight of God , at the entrance upon eternity , at the doors of Hell , and the calls of God do not awaken them : So dead a sleep that Scripture justly calls them dead , Eph. 2. 1. 5. And Ministers may well call them dead ; For alas it is not our voice that can awake them . They are as dead to us ; we draw back the curtains to let in the light , and shew them that Judgment is at hand , and use those true but terrible arguments from wrath and hell , which we are afraid should too much frighten many tender hearers : and yet they sleep on , and our loudest calls , our tears and our intreaties cannot awaken them . We cry to them in the name of the Lord , [ Awake thou that sleepest , arise from the dead , and Christ shall give thee light ] Eph. 5. 14. This Moral sleep and death of Souls , which is the fore-runner of everlasting death in misery , we cannot deny . But after Death even this sleep shall cease ; and God will awaken them with his vengeance , that would not be awaked by his Grace . Then sinner , sleep under the thoughts of sin and Gods displeasure if thou canst ▪ There is no sleeping Soul in Hell : There are none that are past feeling . The mortal stroke that layeth thy flesh to sleep in the dust , le ts out the guilty Soul into a World where there is no sleeping ; where there is a Light irresistible , and a Terrour and Torment that will keep them waking . If God bid thee awake by the flames of Justice , he will have no nay . The first sight and feeling which will surprize thee when thou hast left this Flesh , will awake thee to Eternity , and do more than we could do in Time , and convince thee that there is no sleeping state for separated Souls . DOCT. 5. CHrist doth receive the Spirits of his Saints when they leave the Flesh . Here we shall first tell you what Christs receiving of the Spirit is . The Word signifieth to take it as acceptable to himself ; and it comprehendeth these Particulars . 1. That Christ will not leave the new-departed Soul to the will of Satan its malicious Enemy . How ready is he to receive us to perdition , if Christ refuse us , and receive us not to Salvation ? He that now seeketh as a roaring Lion night and day , as our adversary , to devour us by deceit , will then seek to devour us by execution . How glad was he when God gave him leave but to touch the goods , and children , and body of Job ? And how much more would it please his enmity , to have power to torment our Souls ? But the Soul that fled to the arms of Christ by Faith in the day of tryal , shall then find it self in the arms of Christ in the moment of its entrance upon Eternity . O Christian , whether thou now feel it to thy comfort or not , thou shalt then feel it to the ravishing of thy Soul , that thou didst not fly to Christ in vain , nor trust him in vain to be thy Saviour : Satan shall be for ever disappointed of his desired Prey . Long wast thou combating with him ; frequently and strongly wast thou tempted by him : Thou oft thoughtest it was a doubtful Question who should win the day , and whether ever thou shouldest hold out and be saved : But when thou passest from the Flesh , in thy last Extremity , in the end of thy greatest and most shaking Fears ; when Satan is ready , if he might , to carry thy Soul to Hell ; then , even then shalt thou find that thou hast won the day . And yet not thou , but Christ is he that hath been victorious for thee ( even as when thou livedst the life of Faith , it was not thou , but Christ lived in thee , Gal. 2. 20. ) Thou mayst fear at thy departure , and leave the Flesh with terrour , and imagine that Satan will presently devour thee : But the experience of a moment will end thy Fears , and thou shalt triumph against thy conquered Foe . He that saved thee from the dominion of a tempting Devil , will certainly save thee from him when he would torment thee . Here he would have us that ▪ he may sift us , and get advantage on our weakness ; but Christ prayeth for us , and strengthneth , us , that our faith may not fail , Luke 22. 31. And he that saveth us from the sin , will save us from the punishment ; and from Satans fury , as he did from his fraud . 2. Christs Receiving us , doth include his savourable entertainment and welcoming the departed Soul. Poor Soul , thou wast never so welcome to thy dearest Friend , nor into the arms of a Father , a Husband , or a Wife , as thou shalt be then into the presence and embracements of thy Lord. Thou hearest , and readest , and partly believest now how he loveth us , even as his Spouse and Members , as his Flesh and Bone , Eph. 6. But then thou shalt feel how he loveth thee in particular : If the Angels of God have joy at thy Conversion , what joy will there be in Heaven at thy enterance into that Salvation ! And sure those Angels will bid thee welcome , and concur with Christ in that triumphant joy . If a returning Prodigal find himself in the arms of his Fathers Love , and welcomed home with his kisses , and his robe and feast ; What welcome then may a cleansed conquered Soul expect , when it cometh into the presence of Glorious Love , and is purposely to be received with such demonstrations of Love , as may be fitted to magnifie the Love of God , which exceedeth all the Love of man , as Omnipotency doth exceed our Impotency ; and therefore will exceed it in the effects ! Though thou hast questioned here in the dark , whether thou wert welcome to Christ when thou camest to him in prayer , or when thou camest to his holy Table ; yet then doubt of thy welcom if thou canst . O had we but one moments sense of the delights of the embraced Soul , that is newly received by Christ into his Kingdom , it would make us think we were in Heaven already , and transport us more than the Disciples that saw the Transfiguration of Christ ; and make us say , in comparing this with all the Glory of the World , [ Master , it is good for us to be here ; ] but in consideration of the full , to say , [ It is better to be there . ] But it must not be : Earth must not be so happy as to have a moments sense of the unconceivable Pleasures of the received Soul ; that is the Reward and Crown , and therefore not fit for us here in our Conflict . But low things may by dark resemblance a little help us to conceive of something that is like them in a low degree . How would you receive your Son , or Husband , the next day after some bloody Fight , where he had escaped with the Victory ? Or your Child , or Friend , that arrived safely after a long and a dangerous Voyage ? Would you not run and meet him , and with joy embrace him , if he had been many years absent , and were now come home ? I tell thee , poor Soul , thy Saviour hath a larger heart , and another kind of Love than thou , and other Reasons of greater force to move him to bid dice Welcome into his Presence . 3. Christ's Receiving the departed Soul includeth the State of Blessedness into which he doth receive it . If you ask , What that is ? I answer , It is unto himself , to be with him where he is : And that in general is full of comfort , if there were no more : For we know that Christ is in no ill place ; He is glorified at the right hand of the Majesty on high , Heb. 1. 3. And that the Souls of the Righteous , and at last their Bodies , are received to himself , he often telleth us : John 12. 26. If any man serve me , let him follow me ; and where I am , there shall also my servant be ▪ ] John 14. 2 , 3. And if I go to prepare a place for you , I will come again and receive you unto my self , that where I am , there you may be also . ] And in the mean time , when we once are absent from the body , we are present with the Lord , 2 Cor. 5. 8. and that is in [ the building of God , not made with hands , eternal in the heavens , V. 1. Paul therefore desired to depart and be with Christ , as being far better , ] Phil. 1. 23. And Christ promiseth the converted Thief , [ This day shalt thou be with me in Paradise , ] Luke 23. 43. And our State after the Resurrection hath the same description , 1 Thess . 4. 17. [ And so shall we ever be with the Lord : ] And what it shall be , he declareth himself , John 17. 24. Father , I will that they whom thou hast given me , be with me where I am , that they may behold my glory which thou hast given me . The Soul of Lazarus , Luke 16. was received into Abrahams bosom , where he is said to be comforted . The heavens receive Christ , Acts 3. 21. and therefore the heavens receive the spirits that go to him : even the spirits of the just made perfect , Heb. 12. 23. that is , that are crowned with Christ in Glory , and freed from the Imperfections and Evils of this Life . And so that 1 Thess . 5. 10. is plain , though some would pervert it , [ That whether we wake or sleep , we may live together with him ] : Not [ Whether we wake to righteousness , or sleep in sin ] ; for such Sleepers live not with him : Nor [ whether we wake by sollicitude , or sleep in security ] : Nor [ Whether we naturally wake or sleep ] only : But whether we live , or die , and so our Bodies sleep in death , yet we live together with him . In a word , Christ will receive us unto a participation of his Joy and Glory ; into a Joy as great as our Nature shall be capable of , and more than we can now desire , and that the largest Heart on Earth can justly conceive of or comprehend . And because all this tells you but to the ear , stay yet but a little while , and experimental sight nnd feeling shall tell you , What this Receiving is ; even when we receive the kingdom that cannot be moved , Heb. 12. 28. and when we receive the end of our faith , the salvation of our souls , 1 Pet. 1. 9. DOCT. 6. A Dying Christian may confidently and comfortably commend his Spirit to Christ to be received by him . Though he have formerly been a grievous sinner ; though at the present he be frail and faulty : though he be weak in faith , and love , and duty ; though his body by sickness be become unfit to serve his Soul , and as to present sensibility , activity , or joy , he seem to be past the best , or to be nothing ; though the Tempter would aggravate his sins , and weakness , and dulness to his discouragement ; yet he may , he must with confidence recommend his Spirit to Christ to be Received by him . O learn this Doctrine Christians , that you may use it in the hour of your last distress : The hour is near : the distress will be the greatest that ever you were in : As well as we seem now while we are hearing this , our turn is nigh : The Midwife is not so neccssary to the life of the Child , that Receiveth it into the world , as Christs Receiving will be then to our everlasting life . To say over heartlesly these words [ Lord Jesus receive my Spirit ] will be no more than a dead hearted Hypocrite may do : such formal lip-service in life or at death , doth profit nothing to salvation ; Now make such necessary preparation , that at Death you may have well-grounded confidence , that Jesus Christ will receive your Spirits 1. And first , let me bring this to the carnal unprepared sinner . Poor sinner , What thoughts hast thou of thy dying hour , and of thy departing Soul ! I wonder at thee , what thoughts thou hast of them , that thou canst sin so boldly , and live so carelesly and talk or hear of the life to come so senselesly as thou dost ! Thou mightest well think I wronged thee , if I took thee to be such a brute as not to know that thou must die ! Thy Soul that brought thy body hither , that causeth it now to hear and understand , that carryeth it up and down the world , must very shortly be required of thee , and must seek another habitation . What thoughts hast thou of thy departing Soul ! Will Christ receive it ? Hast thou made sure of that ? Or hast thou made it thy principal care and business to make sure ! O what doth intoxicate the brains of sensual worldly men , that they drown themselves in the Cares of this Life , and ride and run for transitory Riches , and live upon the Smoak of Honour and Applause , and never soberly and seriously bethink them , whether Christ will receive their departed Souls ! That they can fill their minds with other thoughts , and fill their mouthes with other talk , and consume their time in other inconsiderable employments ; and take no more care , and spend no more thoughts , and words , and time , about the entertainment of their departing Souls ! When they are even ready to be gone , and stand as it were on tip-toes ; when Fevers , and Consumptions , and many hundred Diseases are all abroad so busily distributing their Summons ; and when the Gates of Death have so many Passengers crowding in , and Souls are making such haste away , will you not consider what shall become of yours ? Will you say , that you hope well , and you must venture ? If God had appointed you nothing to do , to prepare for your safe passage and entertainment with Christ , you might then take up with such an Answer : But it 's a mad adventure to leave all undone that is necessary to your salvation , and then to say , You must put it to the venture : If you die in and unrenewed and unjustified state , it is past all ventures ; for it is certain that Christ will not receive you : You may talk of hoping , dut it is not a matter to be hoped for . Hope that God will make good every word of his Promise , and spare not : But there is no more Hope that Christ will Receive the souls of any but of his members , than there is that he will prove a lyar . He never promised to save any others : and that is not all ; but he hath declared and professed frequently that he will not . And you are no Believers if you will not believe him : And if you believe him , you must believe that the unbelievers , the unregenerate , the unholy and the workers of iniquity , shall not be received into the Kingdom of Heaven : For he hath professed it , John 3. 3 , 36. Heb. 12. 14. Matth. 7. 23. If Christ would Receive the souls of all , your venture then had reason for it : Or if he had left it as a thing that depended only on his unrevealed will , and not on any preparations of our own , we might then have quit our selves of the care , and cast it all on him , as being his part , and none of ours : But it is not so : I hope I need not tell you that , it is not so : Believe it , the Question must be Now resolved , and resolved by your selves , whether Christ shall Receive your departed souls , or cast them off as firebrands for Hell ? He hath made the Law , and set down the terms already to which he will unalterably stand , and which we must trust to . It is now that you must labour to be accepted of him : For we must all appear before the Judgment seat of Christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad , ] 2 Cor. 5. 9 , 10. O Sirs , this is the reason of our importunity with you : Knowing the terrors of the Lord , we persuade men , saith the Apostle in the next words , vers . 11. We know that the sentence will be just , and that it is now in your own hands what judgment then shall pass upon you ! And if just now your souls were passing hence , before you went from the place you sit in , would you think any care could be too great , to make sure that they should go to happiness ! O that you would consider how much it is your own work , and how much it resteth on your selves what Christ shall then do with you ! Then you will cry to him for mercy , [ O cast not away a miserable soul ! Lord , receive me into thy Kingdom . ] But now he must intreat you to be saved , and to be the people that he may then Receive , and you will not hear him : And if you will not hear him , when he calleth on you , and beseecheth you to Repent and to prepare ; as sure as Christ is Christ , he will not hear you when you cry and call for mercy too late in your extremity . Read Prov. 1. and you will see this is true . It is you that are to be entreated that Christ may receive you ; for the unwillingness and backwardness is on your part : You are now poysoning your souls by sin , and when we cannot intreat you either to forbear or to take the Vomit of Repentance : yet when you are gasping and dying of your own willful self-murder , you will then cry to Christ , and think he must receive you upon terms inconsistent with his justice , holiness and truth . But flatter not your selves ; it will not be : This is the accepted time : behold now is the day of salvation : refuse it now , and it is lost for ever . O Sirs , if this were the hour , and you were presently to be received or refused , would you blame me to cry and call to you with all the fervour of my soul , if I knew that it were in your own choice , whether you would go to Heaven or Hell ? Why , now it is in your choice ! Life and Death are set before you . Christ will receive you if you will but come within the capacity of his acceptation . If you will not , there will then be no remedy : It is a doleful thing to observe how Satan doth bewitch poor sinners ! That when time is gone , and the door of mercy is shut against them , they would think no cries too loud for mercy , and no importunity too great : for Christ telleth us , Matth. 25. 10 , 11. that they they will cry [ Lord , Lord , open to us : ] And yet now when the door stands open , no arguments , no earnestness , no tears can intreat them to enter in ; Then there is not the most senseless sinner of you all , but would cry more strongly than Esau for the blessing , ( when his tears could find no place for repentance , Heb. 12. 16 , 17. ) [ Lord receive a miserable soul ! O whither shall I go , if thou receive me not ! I must else be tormented in those scorching flames : ] And yet now you will sell your birthright for one morsel ; for a little of Judas , or Gehezi's gain , for the applause of worms , for the pleasing of your flesh that is turning to corruption ; for the delights of gluttony , drunkenness , sports or lust . There is not a man of you but would then pray more earnestly than those that you now deride for earnest praying , as if they whined and were ridiculous : And yet now you will neither be serious in prayer , nor hear Christ or his messengers , when he maketh it his earnest request to you to come in to him , that you may have life , John 5. 40. Then you will knock when the door is shut , and cry [ Lord open to a miserable sinner : ] and yet now you will not open unto him , when by his word and spirit , her mercies and afflictions , he standeth at the door of your stubborn hearts , and calleth on you to repent and turn to God ; Now our intreaties cannot so much as bring you on your knees , or bring you to one hours serious thoughts , about the state of those souls that are so near their doom . O Sirs , for your souls sake , lay by your obstinacy : Pity those souls that then you will beg of Christ to pity . Do not you damn them by your sloth and sin , in the day of your visitation , and then cry in vain to Christ to save them , when it is too late . Yet the door of grace is open : But how speedily will it be shut ? One stroak of an Apoplexy , a Consumption , a Fever , can quickly shut it ; and then you may tear your hearts with crying [ Lord open to us ] and all in vain . O did you but see departed souls , as you see the corps that is left behind ! Did you see how they are treated at their removal from the flesh ? how some are taken and others left ! how some are welcomed to Christ , and others are abhorred , and turned over to the tormenter , and thrust out with implacable indignation and disdain ( Luk. 13. 28. Prov. 1. 24 , 26 , 27. ) sure you would enter into serious consideration this day , What it is that makes this difference ; and why Christ so useth the one and the other ; and what must be done now , by the soul that would be received then ? Alas , men will do any thing , but that which they should do ! Among the superstitious Papists , the conceit of a deliverance from Purgatory makes them bequeath their Lands and Moneys to Priests and Friars to pray for them when they are dead , and to have other men cry to Christ to receive them , and open to them , when time is past : And yet now in the accepted time , now when it is at your choice , and the door is open , men live as if they were past feeling , and cared not what became of them at the last , and would not be beholden to Christ to receive them , when the deceitful world hath cast them off . And now , Beloved Hearers all , I would make it my most earnest request to you , as one that knoweth we are all passing hence , and foreseeth the case of a departed soul , that you would now without any more delay , prepare and make sure that you may be received into the everlasting habitations : And to this end , I shall more distinctly , though briefly tell you , 1. What souls they are that Christ will receive , and what he will not : and consequently , what you must do to be received . 2. What considerations should stir you up to this preparation . I. Nothing is more sure than that Christ will not receive , 1. Any unregenerate , unconverted soul , John 3. 3 , 5. Matth. 18. 3. that is not renewed and sanctified by his spirit , Rom. 8. 9. Heb. 12. 14. Acts 26. 18. They must have the new and heavenly nature that will ever come to Heaven : Without this you are morally uncapable of it . Heaven is the proper inheritance of Saints , Col. 1. 12. This heavenly nature , and spirit , is your earnest : If you have this , you are sealed up unto salvation , 2 Cor. 1. 22. Ephes . 1. 13. & 4. 30. 2. Christ will receive none but those that make it now their work to lay up a treasure in heaven , rather than upon the earth , Matth. 6. 20 , 21. and that seek it in the first place , Mat. 6. 33. and can be content to part with all to purchase it , Matth. 13. 44 , 46. Luk. 14. 33. & 18. 22. An earthly-minded worldling is uncapable of heaven , in that condition , Phil. 3. 17 , 18. Luk. 16. 13. You must take it for your portion , and set your hearts on it , if ever you will come thither ; Matth. 6. 21. Col. 3. 1 , 2 , 3. 3. Christ will Receive no soul at last , but such as sincerely received him as their Lord and Saviour now , and gave up themselves to him , and received his Word , and yield obedience to it , and received his Spirit , and were cleansed by him from their iniquities , John 1. 11 , 12 , Luk. 19. 27. 2 Thes . 2. 10 , 12. [ That all they might be damned that believed not the truth , but had pleasure in unrighteousness . ] ( They are God's own words : be not offended at them , but believe and fear . ) He hateth all the workers of iniquity , and will say to them , Depart from me , I know you not , Psal . 5. 5. Matth. 7. 23. 4. He will receive none but those that loved his servants , that bore his holy image , and received them according to their abilities , Matth. 25. 40 , 41 , &c. And if he will say to those that did not entertain them [ Depart form me ye cursed into everlasting fire , ] what will he say to those that hate and persecute them ? 1 Joh. 3. 14. & 5. 2. 5. He will receive none but those that live to him in the body , and use his gifts and talents to his service , and make it their chief business to serve , and honour , and please him in the world , Matth. 25. 21 , 26. 2 Cor. 5. 9 , 15. Gal. 6. 7 , 8. and live not to the pleasing of the flesh , but have crucified it and its lusts , Rom. 8. 1 , 13. Gal. 5. 24. Examine all these Texts of Scripture ( for the matter is worthy of your study ) and you will see what souls they are that Christ will then Receive , and what he will reject . You may see also what you must now be and do , if you will be then Received . If you are not regenerate by the Spirit of God , ( though you may be Sacramentally regenerate in Baptism ; ) If you are not justified by Christ , ( though you may be absolved by a Minister ; ) If If you seek not Heaven with higher estimation and resolutions that any felicity on earth , and take not God for your satisfying portion ; ( though you be never so Religious in subserviency to a fleshly worldly happiness ; ) If you Receive not Christ as your only Saviour , and set him not in the Throne and Government of your hearts and lives ( though you may go with men for currant Christians ; ) If you hate not sin , if you love not the holy image , and children of God , and use them not accordingly ; If you crucifie not the flesh , and die not to the world , and deny not your selves , and live not unto God , as making it your chief business and happiness to please him : I say , if this be not your case , as sure as you are men , if you died this hour in this condition , Christ will not own you , but turn you off with a [ Depart ye cursed : ] You may as well think of reconciling light and darkness , or persuade a man to live on the food of beasts , or the stomach to welcome deadly poyson , as to think that Christ will receive an ungodly , earthly , guilty soul . Deceive not your selves sinners : If God could have entertained the ungodly , and Heaven could hold unholy souls , answer me then these two or three Questions . 1. What need Christ then to have shed his blood , or become a sacrifice for sin ? if he could have received the ungodly , he might have done it upon cheaper rates . This feigneth him to have died to no purpose ; but to bring the unsanctified to heaven , that might have been as well entertained there without his sufferings . 2. To what use doth Christ send the Holy-Ghost to sanctifie his Elect ? Or send his Word and Ministers to promote it , if they may come to heaven unsanctified ? 3. If the ungodly go to Heaven , what use is Hell for ? There is no Hell if this be true ! But you will quickly find that to be too good news to the ungodly to be true . II. In Luk. 16. Christ teacheth us our duty by the parable of the Steward , that asketh himself before-hand , What he shall do when he must be no longer Steward ? and contriveth it so that others may receive him when he is cast off : And he applieth it to us hat must now so provide , that when we fail , we may be received into the everlasting habitations . This is the work that we have all to mind ! We always knew that this world would fail us : O how uncertain is your tenure of the dwellings that you now possess ! Are you provided , certainly provided whither to go , and who shall Receive you when your Stewardship is ended , and you must needs go hence ? O think of these considerations that should move you presently to provide . 1. Your Cottages of earth are ready to drop down ; and it is a stormy time , there are many sicknesses abroad : One blast may quickly lay them in the dust ; and them the flesh that had so much care , and was thought worthy to be preferred before the soul , must be laid and left to rot in darkness , to avoid the annoyance of the living : And when you may justly look every hour when you are turned out of these dwellings that you are in , is it not time to be provided of some other ? 2. Consider , if Christ should not receive thy spirit , how unspeakably deplorable thy case will be ? I think there is no man in all this Assembly so mad , that would take all the world now , to have his soul refused then by Christ ; that would professedly make and subscribe such a bargain : And yet alas , how many are they that will be hired for a smaller price , even for the pleasure of a sin , to do that which Chirst himself hath told them , will cause him to Refuse them ? O Sirs , for ought you know , before to morrow , or within this week , you may be put to know these things by tryal , and your Souls may be refused or received : And wo to you that ever you were Men , if Christ receive you not . Consider , 1. If Chirst receive thee not , thou hast no Friend left then to receive thee . Thy House , and Land , an Riches , and Reputation , are all left behind ; none of them will go with thee ; or if they did , they could afford thee no relief . Thy Bosom-friends , thy powerful Defenders , are all left behind ; or if they go before or with thee , they can do nothing there , that could do so much for thee here . No Minister so holy , no Friend so kind , no Patron so powerful , that can give thee any entertainment , if Christ refuse to entertain thee . Look to the right hand or the left , there will be none to help thee , or care for thy forsaken Soul. Then thou wilt find , that one Christ had been a better Friend , than all the Great ones upon Earth . 2. If Christ then receive not thy departed Soul , the Devils will receive it . I am loth to speak so terrible a word , but that it must be spoken , if you will be awaked to prevent it . He that deceived thee , will then plead Conquest , and claim thee as his due , that he may torment thee . And if the Devil say , This Soul is mine ; and Christ do not rescue and justifie thee , but say so too , no heart is able to conceive the horrour that will then overwhelm thee : Doth not the reading of the Sentence make thee tremble , Matth. 25. 41. [ Depart from me ye cursed , into everlasting fire , prepared for the Devil and his Angels ] ? This is that dreadful delivering up to Satan , when the Soul is excommunicated from the City of God. O therefore if thou be yet unreconciled to God , agree with him quickly , while thou art here in the way , lest he deliver thee to this terrible Jaylor and Executioner , and thou be cast into the prison of the bottomless pit : Verily I say unto thee , thou shalt by no means come out thence , till thou hast paid the uttermost farthing , Mat. 5. 25 , 26. 3. The greatness of the change will increase the amazement and misery of thy Spirit , if Christ receive it not . To leave a World that thou wast acquainted with , a World that pleased thee and entertained thee , a World where thou hadst long thy business and delight , and where ( wretched man ! ) thou hadst made thy chief provision , and laid up thy treasure ; this will be a sad part of the Change. To enter into a World where thou art a stranger , and much worse , and see the company and the things that before thou never sawest , and to find things go there so contrary to thy expectation ; to be turned with Dives from thy sumptuous Dwelling , Attendance , and Fare , into a place of easeless torment ; this will be a sadder part of thy Change. Here the Rich would have received thee , the Poor would have served and flattered thee , thy Friends would have comforted thee , thy Play-fellows would have been merry with thee : But there , alas , how the case is altered ! All these have done ; the Table is withdrawn , the Game is ended , the Mirth is ceased ; and now succeedeth , [ Son , remember that thou in thy life-time receivedst thy good things , and Lazarus evil things : but now he is comforted , and thou art tormented , ] Luke 16. 25. O dreadful Change to those that made the World their home , and little dreamed ( or did but dream ) of such a day ! Never to see this World again , unless by such reviews as will torment them ! never to have sport or pleasure more ; and for these to have such Company , such Thoughts , such Work and Usage , as God hath told us is in Hell ! 4. If Christ receive thee not , the burden of thy sins will overwhelm thee , and conscience will have no relief . Sin will not then appear in so harmless a shape as now ; it will then seem a more odious or frightful thing . O to remember these days of folly , of careless , sluggish , obstinate folly , of sottish negligence , and contempt of Grace , will be a more tormenting thing than you will now believe . If such Sermons and Discourses as foretel it are troublesom to thee , what then will that sad Experience be ? 5. The wrath of an offended God will overwhelm thee . This will be thy Hell. He that was so merciful in the time of Mercy , will be most terrible and implacable when that time is past , and make men know that Christ and Mercy are not neglected , refused , and abused at so cheap a rate , as they would needs imagine in the time of their deliration . 6. It will overwhelm the Soul , if Christ receive it not , to see that then art entring upon Eternity , even into an everlasting state of Woe . Then thou wilt think , O whither am I going ? What must I endure ? And how long ! How long ! When shall my misery have an end ! and When shall I come back ! and How shall I ever be delivered ! O now what thoughts wilt thou have of the wonderful Design of God in Man's Redemption ! Now thou wilt better understand what a Saviour was worth , and how he should have been believed in , and how his Gospel and his saving Grace should have been entertained . O that the Lord would now open your hearts to entertain it , that you may not then value it to your vexation , that would not value it now to your relief ! Poor sinner , for the Lord's sake , and for thy Souls sake , I beg now of thee , as if it were on my knees , that thou wouldst cast away thy sinful Cares and Pleasures , and open thy Heart , and now receive thy Saviour and his saving Grace , as ever thou wouldst have him then receive thy trembling departed Soul ! Turn to him now , that he may not turn thee from him then : Forsake him not for a flattering World , a little transitory vain Delight , as ever thou wouldst not then have thy departed Soul forsaken by him ! O delay not , Man ; but now , even now receive him , that thou maist avoid so terrible a danger , and put so great a question presently out of doubt , and be able comfortably to say , [ I have received Christ , and he will receive me ; if I die this night , he will receive me . ] Then thou maist sleep quietly , and live merrily , without any disparagement to thy Reason . O yield to this Request , Sinner , of one that desireth thy Salvation . If thou wert now departing , and I would not pray earnestly to Christ to receive thy Soul , thou wouldst think I were uncharitable : Alas ! it will be one of these days : and it is thee that I must entreat , and thy self that must be prevailed with , or there is no hope : Christ sendeth me to thy self , and saith , that he is willing to receive thee , if now thou wilt receive him , and be sanctified and ruled by him : The matter stops at thy own regardless wilful heart . What sayst thou ? Wilt thou receive Christ now , or not ? Wilt thou be a new creature , and live to God , by the Principle of his Spirit , and the Rule of his Word , to please him here , that thou maist live with him for ever ? Wilt thou take up this Resolution , and make this Covenant with God this day ? O give me a word of comfort , and say , Thou art resolved , and wilt deliver up thy self to Christ . That which is my comfort now on thy behalf , will be ten thousand-fold more thy comfort then , when thou partakest of the Benefit : And if thou grieve us now , by denying thy Soul to Christ , it will be at last ten thousand-fold more thy grief . Refuse not our requests and Christs requests now , as ever thou wouldst not have him refuse thee then , and thy requests . It is mens turning away now from Christ , that will cause Christ then to turn from them , Prov. 1. 31. 32. The turning away of the simple slayeth them , and they then eat but the fruit of their own way , and are filled with their own devices . ] See then that ye now refuse not him that speaketh : for there is no escaping if you turn away from him that speaketh from heaven , ] Heb. 12. 25. What would you say your selves to the man that would not be dissuaded from setting his House on fire , and then would pray and cry importunately to God that he would keep it from being burnt ? Or of the man that will not be dissuaded from taking Poyson ; and then when it gripeth him , will cry to God to save his life : Or of the man that will go to Sea in a leaking broken vessel , yea himself will make those breaches in it , that shall let the Water in , and when it is sinking , will cry to God to save him from being drowned ? And will you do this about so great a matter as the everlasting state of your immortal Souls ? Will you now be wordlings , and sensualists , and ungodly , and undo your selves , and then cry [ Lord Jesus receive my Spirit ] at the last ? What! receive an unholy Spirit ? Will you not knock till the door is shut ? when he telleth you , Math. 7. 21. That it is not every one that will cry Lord , Lord , that shall enter into the Kingdom of Heaven , but he that doth the will of his Father which is in Heaven . ] Lastly , consider with what unspeakable joy it will fill thy Soul , to be then received by the Lord. O what a joyful word will it be , when thou shalt hear , [ Come ye blessed of my Father , inherit the Kingdom prepared for you . ] If thou wilt not have this to be thy case , thou shalt see those received to the increase of thy grief , whom thou refusedst here to imitate : There shall be weeping and gnashing of Teeth , when ye shall see Abraham , Isaac , and Jacob , and all the Prophets in the Kingdom of God , and those that from East , West , North and South shall sit there with them , and thou thrust out , ] Luke 13. 27 , 28 , 29. I have been long in this part of my application , having to do with Souls that are ready to depart , and are in so sad an unprepared state , as is not to be thought on but with great compassion : I am next to come to that part of the application , which I chiefly intended ; to those that are the Heirs of Life . II. O You that are members of Jesus Christ , receive this Cordial which may corroborate your hearts against all inordinate fears of Death : Let it come when it will , you may boldly recommend your departing Souls into the hands of Christ . Let it be by a lingring disease , or by an acute , by a natural or a violent death , at the fulness of your age , or in the flower of your youth , death can but separate the Soul from Flesh , but not from Christ , Whether you die poor or rich , at liberty or in prison , in your native Country or a forein Land , whether you be buried in the Earth or cast into the Sea ; death shall but send your Souls to Christ . Though you die under the reproach and slanders of the world , and your names be cast out among men , as evil doers , yet Christ will take your Spirits to himself . Though your Souls depart in fear and trembling , though they want the sense of the Love of God , and doubt of pardon and peace with him , yet Christ will receive them . I know thou wilt be ready to say , that thou art unworthy , [ Will he receive so unworthy a Soul as mine ? ] But if thou be a member of Christ , thou art worthy in him to be accepted . Thou hast a worthiness of Aptitude , and Christ hath a worthiness of merit . The day that cometh upon such at unawares that have their hearts over-charged with surfeiting , drunkenness , and the cares of this life , and as a snare surprizeth the inhabitants of the earth , shall be the day of thy great deliverance : Watch therefore and pray alwayes that you way be accounted worthy to escape all those things that shall come to pass , and to stand before the son of man ; Luke . 21. 34 , 35 , 36. They that are accounted worthy to obtain that world , can die no more ; for they are equal to the Angels , and are the children of God , Luke 20. 35 , 36. Object . O but my sins are great and many ; and will Christ ever receive so ignorant , so earthly and impure a Soul as mine ? Answ . If he have freed thee from the reign of sin , by giving thee a Will that would fain be fully delivered from it , and given thee a desire to be perfectly holy , he will finish the work that he hath begun ; and will not bring thee defiled into Heaven , but will wash thee in his Blood , and separate all the remnant of corruption from thy Soul , when he separateth thy Soul from flesh : There needs no purgatory but his blood and Spirit in the instant of death shall deliver thee , that he may present thee spotless to the Father . O fear not then to trust thy Soul with him that will Receive it : And fear not death , that can do thee no more harm . And when once thou hast overcome the fears of death , thou wilt be the more resolute in thy duty , and faithful to Christ , and above the power of most temptations , and wilt not fear the face of man , when Death is the worst that man can bring thee to . It is true , Death is dreadful : but it is as true that the arms of Christ are joyful . It is an unpleasing thing to leave the Bodies of our friends in the earth : but it is unspeakable pleasure to their Souls , to be Received into the Heavenly society by Christ . And how confidently , quietly , and comfortably you may commend your departing Spirits to be received by Christ , be informed by these considerations following . 1 , Your Spirits are Christs own : And may you not trust him with his own ? As they are his by the title of creation , ( All Souls are mine , saith the Lord Ezek. 18. 4. ) So also by the title of redemption : We are not our own , we are bought with a price , 1 Cor. 6. 19. Say therefore to him , [ Lord I am thine much more than my own ; Receive thine own ; Take care of thine own ! Thou drewest me to consent to thy gracious Covenant , and I resigned my self and all I had to thee ! and thou swarest to me , and I became thine , ( Ezek. 16. 8. ) : and I stand to the Covenant that I made , though I have offended thee ! I am sinful , but I am thine , and would not forsake thee ! and change my Lord and Master for a world : O know thine own , and own my Soul that hath owned thee , though it hath sinned against thee : Thy sheep know thy voice , and follow not a stranger : Now know thy poor sheep , and leave them not to the devourer : Thy Lambs have been preserved by thee among Wolves in the world : Preserve me now from the enemy of souls . I am thine , O save me , ( Psalm 119. 94. ) and lose not that which is thine own . 2. Consider that thou art his upon so dear a purchace , as that he is the more engaged to receive thee . Hath he bought thee by the price of his most precious blood , and will he cast thee off : Hath he come down on earth to seek and save thee , and will he now forsake thee ? Hath he lived in flesh a life of poverty , and suffered reproach , and scorn , and buffetings , and been nailed to the Cross , and put to cry out , [ My God , My God , why hast thou forsaken me ! ] And will he now forget his love , and sufferings , and himself forsake thee after this ? Did he himself on the Cross , commend his spirit into his Father's hands , and will he not receive thy spirit when thou at death commendest it to him ? He hath known himself what it is to have a humane soul separated from the body , and the body buried in a grave , and there lamented by surviving friends : And why did he this , but that he might be fit to receive and relieve thee in the like condition ? O who would not be encouraged to encounter death , and lie down in a grave , that believeth that Christ did so before him , and considereth why he went that way , and what a Conquest he hath made . I know an Argument from the Death of Christ , will not prove his love to the souls of the ungodly , so as to infer that he wil receive them : but it will prove his Reception of Believers souls : [ He that spared not his own Son , but gave him up for us all , how shall he not with him also freely give us all things ! ] Rom. 8. 32. is an infallible argument as to Believers , but not as to those that do reject him . Say therefore to him , [ O my Lord ! Can it be that thou couldst come down in flesh , and be abused , and spit upon , and slandred , and crucified ! that thou couldst bleed , and die , and be buried for me , and now be unwilling to receive me ! that thou shoulds pay so dear for souls , and now refuse to entertain them ! that thou shouldst die to save them from the devil , and now wilt leave them to his cruelty : that thou hast conquered him , and yet wilt suffer him at last to have the prey ! To whom can a departing soul fly for refuge and for entertainment , if not to thee that diedst for souls , and sufferedst thine to be separated from the flesh , that we might have all assurance of thy compassion unto ours ! ] Thou didst openly declare upon the Cross , that the reason of thy dying was to Receive departed souls , when thou didst thus encourage the soul of a penitent Malefactor , by telling him , [ This day shalt thou be with me in Paradise . ] O give the same encouragement or entertainment to this sinful soul that flyeth unto thee , and trusteth in thy death and merits , and is coming to receive thy doom . ] 3. Consider that Jesus Christ is full of Love , and tender compassion to souls : What his tears over Lazarus compelled the Jews to say , John 11. 36. [ Behold how he loved him ! ] the same his incarnation , life and death should much more stir us up to say , with greater admiration , [ Behold how he loved us ! ] The foregoing words , though the shortest verse in all the Bible , [ vers . 35. Jesus wept , ] are long enough to prove his love to Lazarus : and the Holy Ghost would not have the tears of Christ to be unknown to us , that his love may be the better known . But we have a far larger demonstration of his love : He loved us , and gave himself for us , Gal. 2. 20. And by what gift could he better testifie his love ? He loved us , and washed us in his blood , Rev. 1. 5. He loveth us as the Father loveth him , John 15. 9. And may we not comfortably go to him that loveth us ? will Love refuse us when we fly unto him ? Say then to Christ [ O thou that hast loved my soul , Receive it ! I commend it not unto an enemy : Can that Love reject me and cast me into hell , that so oft embraced me on earth , and hath declared it self by such ample testimonies ? ] O had we but more love to Christ , we should be more sensible of his love to us , and then we should trust him , and love would make us hasten to him , and with confidence cast our selves upon him . 4. Consider that it is the Office of Christ to save souls , and to receive them , and therefore we may boldly recommend them to his hands . The Father sent him to be the Saviour of the world , 1 John 4. 14. And he is effectively the Saviour of his body , Eph. 5. 23. And may we not trust him in his undertaken office , that would trust a Physician or any other in his office , if we judge him faithful ? Yea , he is engaged by Covenant to Receive us : When we gave up our selves to him , he also became ours ; and we did it on this condition , that he should receive and save us : And it was the condition of his own undertaking : He drew the Covenant himself , and tendred it first to us , and assumed his own Conditions , as he imposed ours . Say then to him , [ My Lord , I expect but the performance of thy Covenants , and the discharge of thine undertaken Of●●ce : As thou hast caused me to believe in thee , and ●●●…e and serve thee , and perform the conditions which ●●…ou laidst on me , though with many sinful failings which thou hast pardoned : so now let my soul that hath trusted on thee , have the full experience of thy fidelity , and take me to thy self according to thy Covenant . O now remember the word unto thy servant , upon which thou hast caused him to hope ! ( Psalm 119. 49. ) How many precious promises hast thou left us , that we shall not be forsaken by thee , but that we shall be with thee where thou art , that we may behold thy glory ! For this cause art thou the Mediator of the New Covenant , that by means of death for the redemption of the transgressions that were under the first Testament , they which are called might receive the promise of eternal Inheritance : ( Heb. 9. 15. ) According to thy Covenant , Godliness hath the promise of the life that now is , and of that which is to come , 1 Tim. 4. 8. and when we have done thy will ( notwithstanding our lamentable imperfections ) we are to receive the promise , Heb. 10. 36. O now receive me into the Kingdom which thou hast promised to them that love thee , James 1. 12. 5. Consider how able Christ is to answer thine expectations : All power is given him in Heaven and Earth , Matth. 28. 19. and All things are given by the Father into his hands , John 13. 3. All Judgment is committed to him , John 5. 22. It is fully in his power to receive and save thee : And Satan cannot touch thee but by his consent : [ Fear not then , he is the First and Last , that liveth , and was dead , and behold he liveth for evermore , Amen ; and hath the Keys of Hell and Death . ] Rev. 1. 17 , 18. Say then , If thou wilt Lord , thou canst save this departing soul ! O say but the word , and I shall live : Lay but thy rebuke upon the destroyer , and he shall be restrained : When my Lord and dearest Saviour hath the Keys , how can I be kept out of thy Kingdom ? or cast into the burning lake ? Were it a matter of Difficulty unto thee , my soul might fear lest Heaven would not be opened to it : But thy Love hath overcome the hindrances : and it is as easie to receive me as to Love me . ] 6. Consider how perfectly thy Saviour is acquainted with the place that thou art going to , and the company and employment which thou must there have : and therefore as there is nothing strange to him , so the ignorance and strangeness in thy self should therefore make thee fly to him , and trust him , and recommend thy soul to him , and say , [ Lord , it would be terrible to my departing soul , to go into a world that I never saw , and into a place so strange , and unto company so far above me ; but that I know there is nothing strange to thee , and thou knowest it for me , and I may better trust thy knowledg than mine own : when I was a child , I knew not my own inheritance , nor what was necessary to the daily provisions for my life ; but my parents knew it , that cared for me : The eyes must see for all the body , and not every member see for it self ; O cause me as quietly and believingly to commit my Soul to thee , to be possessed of the Glory which thou seest and possessest , as if I had seen and possessed it my self : ad let thy knowledg be my trust . ] 7. Consider , That Christ hath provided a glorious receptacle for faithful Souls ; and it cannot be imagined that he will lose his preparations , or be frustrate of his end . All that he did and suffered on earth , was for this end . He therefore became the Captain of our salvation , and was made perfect through sufferings , that he might bring many sons to glory , Heb. 2. 10. He hath taken possession in our Nature , and is himself interceding for us in the Heavens , Heb. 7. 25. And for whom doth he provide this Heavenly Building not made with hands , but for Believers ? If therefore any inordinate fear surprize thee , remember what he hath said , John 14. 1 , 2 , 3. [ Let not your hearts be troubled ; ye believe in God , believe also in me : In my Fathers house are many mansions ; if it were nor so , I would have told you : I go to prepare a place for you : And if I go and prepare a place for you , I will come again and receive you unto my self , that where I am , there ye may be also . Say therefore , [ Lord , when thou hadst made this lower narrow world , thou wouldst not leave it uninhabited : for Man thou madest it , and Man thou placedst in it . And when thou hast prepared that more capacious glorious World , for thy redeemed flock , it cannot be that thou wilt shut them out . O therefore receive my fearful Soul , and help me to obey thine own command , Luke 12. 32. Fear not , little flock , for it is your Fathers good pleasure to give you the kingdom . ] O let me hear that joyful Sentence , Matth. 25. 34. Come ye blessed of my Father , inherit the kingdom prepared for you from the foundation of the world . ] 8. Consider , That Christ hath received thy Soul unto Grace , and therefore he will receive it unto Glory . He hath quickned us who were dead in trespasses and sins , wherein in time past we walked , &c. But God , who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sins and trespasses , quickned us together with Christ , and raised us up together , and made us sit together in heavenly places in Christ Jesus , Ephes . 2. 1 , 2 , 3 , 4 , 5 , 6. The State of Grace is the kingdom of heaven , as well as the State of Glory , Matth. 3. 2. & 10. 7. & 13. 11 , 24 , 31 , 33 , 44 , 45 , 47. By Grace thou hast the heavenly birth and nature : We are first born to trouble and sorow in the World ; but we are new born to everlasting joy and pleasure . Grace maketh us Heirs , and giveth us Title ; and therefore at death we shall have possession . The Father of our Lord Jesus Christ , according to his abundant mercy , hath begotten us again unto a lively hope , by the resurrection of Jesus Christ from the dead , to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in Heaven for us , 1 Peter 1. 3 , 4. The great work was done in the day of thy Renovation : Then thou wast entred into the houshold of God , and made a fellow Citizen with the Sants , and receivedst the Spirit of adoption , Eph. 2. 19. Gal. 4. 6. He gave thee life eternal when he gave the knowledge of himself and of his Son , John 17. 3. And will he now take from thee the Kingdom which he hath given thee ? Thou wast once his Enemy , and he hath Received thee already into his favour , and reconciled thee to himself : and will he not then receive thee to his Glory ? Rom. 5. 8 , 9 , 10 , 11. God commendeth his Love towards us , in that while we were yet sinners , Christ dyed for us : Much more then being now justified by his blood , we shall be saved from wrath through him . For if when we were enemies , we were reconciled to God by the death of his Son ; much more being reconciled we shall be saved by his life : And not only so , but we also joy in God , through our Lord Jesus Christ , by whom we have now received the attonement . ] And when we have peace with God , being justifiied by faith , ( Rom. 5. 1. ) why should we doubt whether he will receive us ? The great impediments and cause of fear are now removed : Unpardoned sin is taken away : Our debt is discharged . We have a sufficient Answer against all that can be alledged to the prejudice of our Souls ; yea , it is Christ himself that answereth for us , It is he that justifieth , Who then shall condemn us ? Will he not justifie those at last , whom he hath here justified ? Or will he justifie us , and yet not receive us ? That were both to justifie and condemn us . Depart then in peace , O fearful Soul : Thou fallest into his hands that hath justified thee by his Blood ; will he deny thee the Inheritance of which he himself hath made thee Heir ? yea , a Joynt-heir with himself , Rom. 8. 17. Will he deprive thee of thy Birth-right , who himself begot thee of the incorruptible Seed ? If he would not have received thee to Glory , he would not have drawn thee to himself , and have blotted out thine Iniquities , and received thee by reconciling Grace . Many a time he hath received the secret Petitions , Complaints , and Groans which thou hast poured out before him , and hath given thee access with boldness to his Throne of Grace , when thou couldst not have access to Man ; and he hath taken thee up , when Man hath cast thee off . Surely he that received thee so readily in thy distress , will not now at last repent him of his love . As Manoah's Wife said , Judges 13. 23. If the Lord were pleased to kill us , he would not have received a burnt-offering and a meat-offering at our hands , neither would he have shewed us all these things . ] He hath received thee into his Church , and entertained thee with the delights and fatness of his House ( Psalm , 36. 8. ) and bid thee welcome to his Table , and feasted thee , with his Body and his Blood , and communicated in these his quickning Spirit : And will he then disown thee ▪ and refuse thee , when thou drawest nearer him , and art cast upon him for thy final doom ? After so many receptions in the way of Grace , dost thou yet doubt of his Receiving thee ? 9 , Consider , How nearly thou art related to him in this state of Grace : Thou art his Child ; and hath he not the bowels of a Father ? when thou didst ask bread , he was not used to give thee a stone : and will he give thee Hell , when thou askest but the entertainment in Heaven , which he hath promised thee ? Thou art his friend , John 15. 14. 15. and will he not receive his friends ? Thou art his Spouse , betrothed to him the very day when thou consentedst to his Covenant ; and where then shouldst thou live but with him ? Thou art a member of his body , of his flesh and bone , Eph. 5. 30. and no man ever yet hated his own flesh , but nourisheth and cherisheth it , even as the Lord the Church , ver . 29. As he came down in flesh to be a Suitor to thee , so he caused thee to let go all for him ; and will he now forsake thee ? Suspect it not ; but quietly resign thy soul into his hands , and say , [ Lord take this Soul , that pleads Relation to thee : It is the voice of thy Child that cryeth to thee : The name of a Father , which thou hast assumed towards me , is my encouragement : When thou didst call us 〈◊〉 out of the world unto thee , thou saidst , [ I will receive you , and I will be a Father to you , and ye shall be my Sons and Daughters , 2 Cor. 6. 17 , 18 , O our Father which art in Heaven , shut not out thy Children ; the Children of thy love and promise : The compassion that thou hast put into Man , ingageth him to relieve a Neighbour , ●ea an Enemy ; much more to entertain a Child : Our Children and our Friends dare trust themselves upon our kindness and fidelity ; and fear not that we will reject them in their distress , or destroy them , though they do sometime offend us : Our kindness is cruelty in comparison of thine : Our Love dserveth not the name of Love , in comparison of thy most precious Love : Thine is the love of God , who is Love it self , ( 1 Joh. 4. 8 , 16. ) and who is the God of Love ? ( 2 Cor. 1. 13 , 11. ) and is answerable to thine Omnipotency , Omniscience , and other Attributes ? But ours is the love of frail and finite sinful men : As we may pray to thee to Forgive us our trespasses , for we also forgive those that have trespassed against us : So we may pray to thee to receive us , though we have offended thee ; for even we receive those that have offended us : Hath thy Love unto thine own its breadth and length , and height , and depth , and is it such as passeth knowledge ( Ephes . 3. 17 , 18 , 19. ) and yet canst thou exclude thine own , and shut them out that cry unto thee ? Can that love which washed me , and took we home , when I lay wallowing in my Blood , reject me , when it hath so far recovered me ? Can that Love now thrust me out of Heaven , that lately fetch'd me from the gates of Hell , and placed me among thy Saints ? Whom thou lovest , thou lovest to the end , John 13. 1. Thou art not as man that thou shouldst repent , ( Num. 23. 19. ) with thee is no variablenes or shadow of turning : ( Jam. 1. 17. ) If yesterday thou so freely lovedst me , as to adopt me for thy child , thou wilt not to day refuse me and cast me into Hell. Receive Lord Jesus a member of thy body : A weak one indeed , but yet a member , and needeth the more thy tenderness and compassion , who hast taught us not to cast out our Infants , because they are small and weak : We have forsaken all to cleave unto thee , that we might with thee be one flesh and spirit , Ephes . 5. 31. 1 Cor. 6. 17. O cut not off and cast not out thy members that are engrafted into thee ! Thou hast dwelt in me here by faith ; and shall I not now dwell with thee ? ( Ephes . 3. 17. ) Then hast prayed to the Father , that we may be one in thee , and may be with thee to behold thy Glory , ( John 17. 20 , 21 , 22 , 23 , 24. ) And wilt thou deny to receive me to that glory , who pray but for what thou hast prayed to thy Father ? Death maketh no separation between thee and the members : It dissolveth not the union of souls with thee , though it separate them from the flesh : And shall a part of thy self be rejected and condemned ? 10. Consider , That Christ hath sealed thee up unto salvation , and given thee the earnest of his Spirit ; and therfore will certainly receive thee , 2 Cor. 1. 22. and 5. 5 Eph. 1. 13 , 14. and 4. 30. Say therefore to him , [ Behold Lord , thy mark ▪ thy feal , thine earnest : Flesh and blood did not illuminate , and renew me : Thy spirit which thou hast given me , is my witness that I am thine , Rom. 8. 16 And wilt thou disown and refuse the soul that thou hast sealed ? ] 11. Consider , That he that hath given thee a Heavenly mind , will certainly Receive thee into heaven : If thy treasure were not there , thy heart would never have been there , Mat. 6. 21. Thy weak desires do shew what he intends thee he for , kindled not those desires in vain . Thy Love to him ( though too small ) is a certain proof that he intends not to reject thee : It cannot be that God can damn , or Christ refuse a Soul that doth sincerely Love him : He that Loveth , dwelleth in God , and God in him , 1 John 4. 15 , 16. And shall he not then dwell with God for ever ? God fitteth the nature of every creature to its use , and agreeably to the element in which they dwell : And therefore when he gave thee the heavenly nature , ( though but in weak beginnings ) it shewed his will to make thee an inhabitant of heaven . Say therefore to him , [ O Lord , I had never loved thee if thou hadst not begun and loved me first : I had not not minded thee , or desired after thee , if thou hadst not kindled these desires : It cannot be that thy Grace it self should be a deceit and misery , and intended but to Tantalizeus ; and that thou hast set thy Servants Souls on longing for that which thou wilt never give them . Thou wouldst not have given me the wedding garment , when thou didst invite me , if thou hadst meant to keep me out : Even the grain of mustard-seed which thou sowedst in my heart , was a kind of Promise of the Happiness to which it tendeth ▪ indeed I have loved thee so little , that I am ashamed of my self , and confess my cold indifferency deserves thy wrath : But that I Love thee and desire thee is thy gift , which signifieth the higher satisfying gift : Though I am cold and dull , my eyes are towards thee ; It is thee that I mean when I can but groan : It is long since I have bid this world away ; It shall not be my home or portion : O perfect what thou hast begun : This is not the time or place of my perfection : And though my life be now hid with thee in God , when then appearest , let me appear with thee in glory , Col. 3. 4. and in the mean time let this soul enjoy its part , that appeareth before thee : Give me what thou hast caused me to Love , and then I shall more perfectly love thee , when my thirst is satisfied , and the water which thou hast given me , shall spring up to everlasting life , Joh. 4. 14. 12. Consider also , That he that hath engaged thee to seek first his Kingdom , is engaged to give it them that do sincerely seek it . He called thee off the pursuit of vanity , when thou wast following the pleasures and profits of the world ; and he called thee to labour for the food that perisheth not , but endureth to everlasting life , John 6. 27. Since then it hath been thy care and business , ( notwithstanding all thine imperfections ) to seek and serve him , to please and honour him , and so to run that thou mightest obtain . Say then , [ Though my sins deserve thy wrath , and nothing that I have done deserve thy favour , yet Godliness hath thy Promise of the Life to come ; and thou hast said , that he that seeks shall find , Matth. 7. 7. 8. O now let me find the Kingdom that I have sought , and sought by thy encouragement and help : It cannot be that any should have cause to repent of serving thee , or suffer disappointment that trusts upon thee : My labour for the World was lost and vain ; but thou didst engage me to be stedfast and abound in thy work , on this account that my labour should not be in vain , 1 Cor. 15. 58. Now give the full and final answer unto all my Prayers : Now that I have done the fight , and finished my course , let me find the Crown of righteousness which thy mercy hath laid up , 2 Tim. 4. 8. O Crown thy graces , and with thy greatest mercies recompence and perfect thy preparatory mercies , and let me be Received to thy glory , who have been guided by thy counsel , ( Psalm . 73. 24. ) 13. Consider , That Christ hath already received millions of Souls , and never was unfaithful unto any , There are now with him the spirits of the just made perfect , that in this life were imperfect as well as you . Why then should you not comfortably trust him with your Souls ? and say , [ Lord thou art the Common Salvation and refuge of thy Saints : Both strong and weak , even all that are given thee by the Father shall come to thee ; and those that come thou wilt in no wise cast out : Thousands have been entertained by thee , that were unworthy in themselves as well as I : It is few of thy members that are now on earth , in comparison of those that are with thee in Heaven : Admit me Lord into the new Jerusalem : Thou wilt have thy house to be filled : O take my Spirit into the number of those belssed ones , that shall come from East , West , North and South , and sit down with Abraham , Isaac and Jacob in the Kingdom , that we may together with eternal joyes , give thanks and praise to thee that hast redeemed us to God by thy blood . 14. Consider , That it is the will of the Father himself that we should be glorified : He therefore gave us to his Son ; and gave his Son for us , to be our Saviour , that whoever believeth in him , should not perish , but have everlasting life : All our Salvation is the product of his Love , Joh. 3. 16 , 17. Eph. 2. 4. Joh. 6. 37. Joh. 16. 26 , 27. I say not that I will pray the Father for you ; for the Father himself loveth you , because ye have loved me , &c. ] John 14. He that loveth me , shall be loved of my Father , and I will love him , and will manifest my self to him . Say therefore with our dying Lord , [ Father , into thy hands I commend my Spirit : By thy Son who is the way , the truth and the life , I come to thee , ( Joh. 14. 6. ) Fulness of joy is in thy presence , and everlasting pleasures at thy right hand ( Psalm . 16. 11. ) Thy love redeemed me , renewed and preserved me : O now receive me to the fulness of thy Love : This was thy will in sending thy Son , that of all that thou gavest him he should lose nothing , but should raise it up at the last day . O let not now this Soul be lost that is passing to thee through the straits of death ! I had never come unto thy Son , if thou hadst not drawn me ; and if I had not heard and learnt of thee , John 6 , 44 , 45. I thank thee O Father , Lord of Heaven and Earth , that thou hast revealed to me a babe , an ideot , the blessed mysteries of thy Kingdom : ( Luk. 10. 21. Acts 4 13. ) O now as the vail of flesh must be withdrawn , and my soul be parted from this body , withdraw the vail of thy displeasure , and shew thy servant the glory of thy presence : that he that hath seen thee but as in a glass , may see thee now with open face : and when my earthly house of this Tabernacle is dissolved , let me inhabit thy building not made with hands , eternal in the heavens , 2 Cor. 5. 1. 15. Lastly consider , That God hath designed the everlasting glory of his name , and the pleasing of his blessed will , in our salvation : And the Son must triumph in the perfection of his conquest of Sin and Satan , and in the perfecting of our Redemption . And doubtless he will not lose his Fathers glory and his own : Say then with confidence , [ I resign my soul to thee O Lord who hast called and chosen me , that thou mightest make known the riches of thy glory on me , as a vessel of mercy prepared unto glory , ( Rom. 9. 23. ) Thou hast predestinated me to the adoption of thy child by Christ unto thy self , to the praise of the glory of thy grace , wherein thou hast made me accepted in thy beloved , ( Eph. 1. 5 , 6 , 11 , 12 ) Receive me now to the glory which thou hast prepared for us , Mat. 25. 34. ) The hour is at hand , Lord glorifie thy poor adopted child , that he may for ever glorify thee ( Joh. 17. 1. ) It is thy Promise to glorify those whom thou dost justify , ( Rom. 8. 30. ) As therere is no condemnation to them that are in Christ , ( Rom. 8. 1. ) so now let him present me faultless before the presence of the glory with exceeding joy , And to thee the only wise God our Saviour , be the glory , Majesty Dominion and Power for evermore , Amen . : Jude v. 23 , 24. WHat now remaineth , but that we all set our selves to learn this sweet and necessary task , that we may joyfully perform it in the hour of our extremity , even to recommend our departing Souls to Christ , with confidence that he will receive them ! It is a lesson not easie to be learnt : For Faith is weak , and doubts , and fears will easily arise ; and nature will be loth to think of dying ; and we that have so much offended Christ , and lived so strangely to him , and been entangled in too much familiarity with the World , shall be apt to shrink when we should joyfully trust him with our departing Souls . O therefore now set your selves to overcome these difficulties in time ! You know we are all ready to depart : It is time this last important work were throughly learned , that our death may be both safe and comfortable . There are divers other Uses of this Doctrine that I should have urged upon you , had there been time . As , 1. If Christ will Receive your departing Souls , then fear not death , but long for this Heavenly entertainment . 2. Then do not sin for fear of them that can but kill the body , and send the Soul to Christ . 3. Then think not the righteous unhappy , because they are cast off by the world ; neither be too much troubled at it your selves , when it comes to be your case : but remember that Christ will not forsake you , and that none can hinder him from the Receiving of your Souls : No malice nor slanders can follow you so far as by defamation to make your justifyer condemn you . 4. If you may trust him with your Souls , then trust him with your friends , your Children that you must leave behind , with all your concernments and affairs ; and trust him with his Gospel and his Church ; for they are all his own , and he will prevail to the accomplishment of his blessed pleasure . But , 5. I shall only add that Use which the sad occasion of our meeting doth bespeak . What cause have we now to mix our sorrows for our deceased friend , with the joyes of faith for her felicity ! we have left the body to the earth , and that is our lawful sorrow ; for it is the fruit of sin : But her spirit is Received by Jesus Christ : and that must be our joy , if we will behave our selves as true Believers . If we can suffer with her , should we not rejoyce also with her ? And if the joy be far greater to the Soul with Christ , than the ruined state of the body can be lamentable ; it is but reason that our joy should be greater for her joy , than our sorrow for the dissolution of the flesh . we that should not much lament the passage of a friend beyond the Seas , if it were to be advanced to a Kingdom , should less lament the passage of a Soul to Christ , if it were not for the remnant of our woful unbelief . She is arrived at the everlasting Rest , where the burden of corruption , the contradictions of the flesh , the molestations of the Tempter , the troubles of the world , and the injuries of malicious men , are all kept out , and shall never more disturb her peace . She hath left us in these storms , who have more cause to weep for our selves and for our Children that have yet so much to do and suffer , and so many dangers to pass through , than for the Souls that are at Rest with Christ . We are capable of no higher hopes than to attain that state of blessedness which her Soul possesseth : And shall we make that the matter of our lamentation as to her , which we make the matter of our hopes as to our selves ? Do we labour earnestly to come thither , and yet lament that she is there ? You will say , It is not because she is cloathed upon with the house from Heaven , but that she is uncloathed of the flesh : But is there any other passage than Death unto immortality ? Must we not be uncloathed , before the garments of Glory can be put on ? She bemoaneth not her own dissolved Body : The glorified Soul can easily bear the corruption of the flesh : And if you saw but what the Soul enjoyeth , you would be like minded , and be moderate in your griefs . Love not your selves so as to be unjust and unmerciful in your desires to your friends ! Let Satan desire to keep them out of Heaven , but do not you desire it . You may desire your own good , but not so as to deprive your friends of theirs ; yea of a greater good , that you may have a lesser by it . And if it be their company that you desire in reason you should be glad that they are gone to dwell where you must dwell for ever , and therefore may for ever have their company : Had they stayed on earth , you would have had their company but a little while , because you must make so short a stay your selves . Let them therefore begin their journy before you , and grudge not that they are first at home , as long as you expect to find them there . In the mean time , he that called them from you , hath not left you comfortless : He is with you himself , who is better than a Mother , or than ten thousand friends : When grief or negligence hindereth you from observing him , yet he is with you , and holdeth you up , and tenderly provideth for you : Though turbulent passions injuriously question all his Love , and cause you to give him unmannerly and unthankful words ; yet still he beareth with you , and forgiveth all , and doth not forsake you for your peevishness and weakness , because you are his Children , and he knoweth that you mean not to forsake him : Rebuke your passions , and calm your minds ; Reclaim your thoughts , and cast away the bitterness of suspicious quarrelsome unbelief ; and then you may perceive the presence of your dearest friend and Lord , who is enough for you , though you had no other friend . Without him all the friends on earth would be but silly comforters , and leave you as at the gates of Hell : Without him all the Angels and Saints in Heaven would never make it a Heaven to you . Grieve not too much that one of your Candles is put out , while you have the Sun : Or if indeed it be not day with any of you , or the Sun be clouded or ecclipsed , let that rather be the matter of your grief : Find out the cause , and presently submit , and seek reconciliation : Or if you are deprived of this Light , because you are yet asleep in sin , hearken to his call , and rub your eyes , Eph. 5. 14. Awake thou that sleepest , and arise from the dead , and Christ shall give thee light . Rom. 13. 11 , 12 , 13 , 14. Knowing that it is now high time to awake out of sleep , our salvation being nearer than when we first believed : the night is far spent , the day of eternal light is even at hand : cast off therefore the works of darkness , and put on all the armour of light : walk honestly and decently as in the day . And whatever you do , make sure of the friend that never dyeth , and never shall be separated from you , and when you die , will certainly Receive the souls which you commend unto him . And here , though contrary to my custom , I shall make some more particular mention of our deceased friend , on several accounts . 1. In prosecution of this Use that now we are upon , that you may see in the evidences of her happiness , how little cause you have to indulge extraordinary grief on her account , and how much cause to moderate your sense of our loss with the sense of her felicity . 2. That you many have the benefit of her example for your imitation , especially her Children that are bound to observe the holy actions as well as instructions of a Mother . 3. For the honour of Christ , and his Grace , and his Servant : For as God hath promised to honour those that honour him , 1 Sam 2. 30. and Christ hath said , If any man serve me , him will My Father honour , John 12. 26. So I know Christ will not take it ill to be honoured in his members , and to have his Ministers subserve him in so excellent a work : It is a very considerable part of the love or hatred , honour or dishonour that Christ hath in the world , which he receiveth as he appeareth in his followers . He that will not see a cup of cold water given to one of them go unrewarded , and will tell those at the last day that did or did not visit and relieve them , that they did or did it not to him , will now expect it from me as my duty , to give him the honour of his Graces in his deceased servant , and I doubt not will accordingly accept it , when it is no other indeed than his own honour that is my End , and nothing but the words of Truth and Soberness shall be the means . And here I shall make so great a transition as shall retain my discourse in the narrow compass of the Time in which she lived near me and under my care , and in my familiar acquaintance , omitting all the rest of her life , that none may say I speak but by hear-say of things which I am uncertain of : and I will confine it also to those special gifts and graces in which she was eminent , that I may not take you up with a description of a Christian as such , and tell you only of that good which she held but in common with all other Christians . And if any thing that I shall say were unknown to any Reader that knew her , let them know that it is because they knew her but distantly , imperfectly , or by reports ; and that my advantage of near acquaintance did give me a just assurance of what I say . The Graces . which I discerned to be eminent in her , were these . 1. She was eminent in her contempt of the Pride , and Pomp , and Pleasure , and Vanity of the World , and in her great averseness to all these . She had an honest impatiency of the life which is common among the rich and vain-glorious in the world : Voluptuousness and Sensuality , Excess of Drinking , Cards and Dice , she could not endure , what ever names of good house-keeping or seemly deportment they borrowed for a mask : In her Apparel she went below the garb of others of her rank ; indeed in such plainness as did not notifie her degree : but yet in such a grave and decent habit , as notified her Sobriety and humility : She was a Stranger to Pastimes , and no Companion for Time-wasters , as knowing , that Persons so near eternity , that have so short a life and so great a work , have no time to spare . Accordingly in her latter dayes , she did ( as those that grow wise by experience of the vanity of the world ) retire from it , and cast it off before it cast off her : She betook her self to the society of a people that were low in the world , of humble , serious , upright lives , though such as had been wholly strangers to her : And among these poor inferiour strangers she lived in contentent and quietness ; desiring rather to converse with those that would help her to redeem the time , in prayer and edifying conference , than with those that would grieve her by consuming it on their lusts . 2. She was very prudent in her converse and affairs ( allowing for the passion of her sex and age ) ; and so escaped much of the inconveniences that else in so great and manifold businesses would have overwhelmed her : As a good man will guide his affairs with discretion , Psalm 112. 5. so discretion will preserve him , and understanding will keep him , to deliver him from the way of the evil man , who leaveth the paths of uprightness to walk in the way of darkness , Proverbs 2. 11 , 12 , 13. 3. She was seriously Religious , without partiallity , or any taint of siding or faction , or holding the faith of our Lord Jesus Christ in respect of persons : I never heard speak against men , or for men , as they differed in some small and tolerable things : She impartially heard any Minister that was able , and godly , and sound in the main , and could bear with the weaknesses Ministers when they were faithful : Instead of owning the names or opinions of Prelatical , Presbyterian , Independent , or such like , she took up with the name and profession of a Christian , and loved a Christian as a Christian , without much respect to such different tolerable opinions . Instead of troubling her self with needless scruples , and making up a Religion of opinions and singularities , she studied Faith and Godliness , and lived upon the common certain truths , and well-known duties , which have been the old and beaten way , by which the universal Church of Christ hath gone to heaven in former Ages . 4. She was very impartial in her judgment about particular cases : being the same in judging of the case of a child and a stranger : and no interest of children or other relations , could make her swerve from an equal judgment : 5. She very much preferred the spiritual welfare of her children before their temporal ; looking on the former as the true felicity , and on the later without it , but as a pleasant voluntary misery . 6. Since I was acquainted with her , I alwayes found her very ready to good works , according to her power . And when she hath seen a poor man come to me , that she conjectured solicited me for relief , she hath reprehended me for keeping the case to my self , and not inviting her to contribute : And I could never descern that she thought any thing so well bestowed , as that which relieved the necessities of the poor that were honest and industrious . 7. She had the wonderful mercy of a man-like Christian patient spirit , under all afflictions that did befal her , and under the multitude of troublesome businesses , that would have even distracted an impatient mind . Though sudden anger was the sin that she much confest her self , and therefore thought she wanted patience , yet I have oft wondered to see her bear up with the same alacrity and quietness , when Jobs messengers have brought her the tidings that would have overwhelmed an impatient soul . When Law-suits and the great afflictions of her children have assaulted her like successive Waves , which I feared would have born her into the deep , if not devoured all her peace ; she sustained all , as if no great considerable change had been made against her , having the same God , and the same Christ , and promises , and hope , from which she fetcht such real comfort and support , as shewed a real serious faith . 8. She was alwayes apt to put a good interpretation upon Gods providences ; like a right Believer , that having the spirit of Adoption , perceiveth Fatherly love in all : She would not easily be perswaded that God meant her any harm : She was not apt to hearken to the enemy that accuseth God and his wayes to man , as he accuseth man and his actions to God : She was none of those that are suspicious of God , and are still concluding death and ruine from all that he doth to them , and are gathering wrath from mis-interpreted expressions of his love : who weep because of the smoak , before they can be warmed by the fire . Yet God is good to Israel ; aud it shall go well with them that fear before him , ( Psa . 73. 1. Eccles . 8. 12 , 13. ) were her conclusions from the sharpest providences : She expected the morning in the darkest night : and judged not of the end by the beginning ; but was alwayes confident , if she could but entitle God in the case , that the issue would be good . She was not a murmurer against God , nor one that contended with her Maker ; nor one that created calamity to her self by a self-troubling unquiet mind : She patiently bore what God laid upon her , and made it not heavier by the additions of uncomfortable prognosticks , and misgiving or repining thoughts . She had a great confidence in God , that he was doing good to her and hers in all ; and where at present she saw any matter of grief , she much supported her soul with a belief that God would remove and overcome it in due time . 9. She was not troubled ( that ever I discerned ) with doubtings about her interest in Christ , and about her own Justification and Salvation : but whether she reached to assurance or not , she had confident apprehensions of the Love of God , and quietly reposed her soul upon his grace . Yet not secure through presumption or self esteem ; but comforting her self in the Lord her God : By this means she spent those hours in a chearful performance of her duty , which many spend in fruitless self-vexation for the failings of their duty , or in meer enquiries , Whether they have Grace or not ? and others spend in wrangling perplexed Controversies about the manner or circumstances of duty : And I believe that she had more comfort from God by way of reward upon her sincere obedience , while she referred her soul to him , and rested on him , than many have that more anxiously perplexed themselves about the discerning of their holiness , when they should be studying to be more holy , that it might discover it self . And by this means she was sit for praises and thanksgiving , and spent not her life in lamentations and complaints : and made not Religion seem terrible to the ignorant , that judge of it by the faces and carriage of professors : She did not represent it to the world , as a morose and melancholy temper : but as the rational creatures cheerful obedience to his maker , actuated by the sense of the wonderful Love that is manifested in the Redeemer , and by the hopes of the purchased and promised felicity in the blessed sight and fruition of God. And I conjecture that her forementioned dispositiou to think well of God and of his providences , together with her long and manifold experience ; ( the great advantage of antient tryed Christians ) did much conduce to free her from doubtings and disquieting fears , about her own sincerity and Salvation . And I confess , if her life had not been answerable to her peace and confidence , I should not have thought the better , but the worse of her condition ; nothing being more lamentable than to make hast to Hell , through a wilful confidence that the danger is past , and that they are in the way to Heaven as well as the most sanctified . 10. Lastly , I esteemed it the height of her attainment , that she never discovered any inordinate fears of death ; but a chearful readiness , willingness and desire , to be dissolved and be with Christ . This was her constant temper both in health and sickness , as far as I was able to observe : She would be frequently expressing how little reason she had to be desirous of longer life , and how much reason to be willing to depart . Divers times in dangerous sicknesses I have been with her , and never discerned any considerable aversness , dejectedness or fear . Many a time I have thought how great a mercy I should esteem it , if I had attained that measure of fearless willingness to lay down this flesh , as she had attained . Many a one that can make light of wants , or threats , or scorns , or any ordinary troubles , cannot submit so quietly and willingly to death : Many a one that can go through the labours of Religion , and contemn opposition , and easily give all they have to the poor , and bear imprisonments , banishment or contempt , can never overcome the fears of Death : so far even the Father of lies spake truth , Joh. 2. 4. Skin for Skin : yea all that a man hath will he give for his Life . I took it therefore for a high attainment , and extraordinary mercy to our deceased friend , that the King of Terrours was not terrible to her : Though I doubt not but somewhat of aversness and fear is so radicated in natures self-preserving principle , as that it is almost inseparable ; yet in her I never discerned any troublesome appearances of it . When I first came to her in the beginning of her last sickness , she suddenly passed the sentence of death upon her self , without any shew of fear or trouble ; when to us the disease appeared not to be great : But when the disease encreased , her pains were so little , and the effect of the Fever was so much in her head , that after this she seemed not to esteem it mortal , being not sensible of her case and danger : And so as she lived without the fears of death , she seemed to us to die without them : God by the nature of her disease removing death as out of her sight , when fhe came to that weakness , in which else the encounter was like to have been sharper than ever it was before . And thus in one of the weaker sex , God hath shewed us that it is possible to live in holy confidence , and peace , and quietness of mind , without distressing griefs or fears , even in the midst of a troublesom world , and of vexatious businesses , and with the afflictions of her dearest Relations almost continually before her : And that our quiet or disquiet , our peace or trouble dependeth more upon our inward strength and temper , then upon our outward state , occasions , or provocations : And that it is more in our hands , than of any or all our friends and enemies , whether we shall have a comfortable , or uncomfortable life . What remaineth now , but that all we that furvive , especially you that are her Children , do follow her as she followed Christ ? Though the Word of God be your sufficient Rule ; and the Example of Christ be your perfect pattern ; yet as the Instructions , so the Example of a parent must be a weighty motive , to quicken and engage you to your duty ; and will else be a great aggravation of your sin : A holy Child of unholy parents , doth no more than his necessary duty ; because whatever parents are , he hath an holy God : But an unholy Child of holy parents , is unexcusable in sin , and deplorably miserable ; as forsaking the Doctrine and pattern both of their Creator and their Progenitors , whom Nature engageth them to observe : And it will be an aggravation of their deserved misery , to have their Parents witness against them , that they taught them , and they would not learn , and went before them in a holy life , but they would not follow them , Prov. 1. 8. My Son hear the instruction of thy Father , and forsake not the law of thy Mother ; for they shall be an Ornament of Grace unto thy head , and chains about thy neck . Read and consider Prov. 30. 17. and 15. 20. and 23. 22 , 25. sins against Parents have a special curse affixed to them in this life ( as the case of Cham sheweth ) : And the due obsevrance and honouring of Parents hath a special Promise of Temporal Blessings , as the fifth Commandment sheweth , Ephes . 6. 1 , 2 , 3. Children obey your Parents in the Lord for it is right : Honour thy Father and Mother , ( which is the first Commandment with promise ) that it may be well with thee , and thou mayest live long on the earth . ] The Histories of all Ages are so full of the instances of Gods judgements in this life upon five sorts of sinners , as may do much to convince an Atheist of the Government and special Providence of God ; that is upon Persecutors , Murderers , Sacrilegious , False-witnesses ( especially by Perjury ) and Abusers and Dishonourers of Parents . And the great Honour that is due to Parents when they are dead , is to give just honour to their Names , and to obey their Precepts , and imitate their good examples : It is the high commendation of the Rechabites , that they strictly kept the ●recepts of their Father , even in a thing indifferent , a mode of living ; not to drink wine , or build houses , but dwell in tents : an God annexeth this notable blessing , [ Thus saith the Lord of hosts , the God of Israel , because ye have obeyed the commandemtent of Jonadab your Father , and kept all his Precepts , and done according to all that he hath commanded you , Therefore thus siath the Lord of Hosts , the God of Israel , Jonadab the Son of Rechab shall not mant to stand before me for ever . ] Jer. 36. 6 , 7. 18. 19. But especially in the great duties of Religion , where Parents do but deliver the mind of God , and use their authority to procure obedience to Divine authority ; and where the matter it self is necessary to our Salvation , the obligation to obedience and imitation is most indispensable ; and disobedience is an aggravated iniquity , and the notorious brand of infelicity , and Prognostick of ensuiing woe : The ungodly Children of godly Parents being the most deplorable , unhappy , unexcusable persons in the World , ( if they hold on . ) There is yet another Doctrine , that I should speak to . Doct. 7. PRayer in general , and this prayer in particular , that Christ will Receive our dep●rting souls , is a most suitable conclusion of all the action of Christians life . Prayer is the breath of a Christians life : it is his work and highest converse , and therefore fittest to be the concluding action of his life ; that it may reach the end at which he aimed : We have need of Prayer all our lives , because we have need of God , and need of his manifold and continued Grace : But in our last extreamity we have a special need : Though sloath is apt to seize upon us , while prosperity hindreth the sense of our necessities , and health perswadeth us that Time is not near its journies end ; yet it is high time to pray with doubled fervour and importunity , when we see that we are near our last : when we find that we have no more time to pray , but must now speak our last for our immortal Souls , and must at once say all that we have to say and shall never have a hearing more ; O then to be unable to pray , or to be faithless , and heartless , and hopeless in our prayers , would be a calamity beyond expression . Yet I know ( for ordinary observation tells it us ) that many truly gracious persons may accidentally be undisposed and disabled to pray , when they are near to death : If the Disease be such as doth disturb the Brain , or take them up with violence of pain , or overwhelm the mind by perturbation of the passions , or abuse the imagination , or notably waste and debilitate the spirits it cannot be expected that a body thus disabled should serve the Soul , in this or any other duty . But still the praying Habit doth remain , though a distempered body do forbid the exercise : The Habitual desires of the Soul are there : and it is those that are the soul of Prayer . But this should move us , to pray while we have time , and while our Bodies have strength , and our spirits have vigour and alacrity to serve us , seeing we are so uncertain of bodily disposition and capacity , so near our end : O pray , and pray with all your hearts , before any Fever or Deliration overthrow your understandings or your memories ; before your thoughts are all commanded to attend your pains ; and before your decayed spirits fail you , and deny their necessary service to your suits ; and before the apprehensions of your speedy approach to the presence of the most Holy God , and your entrance upon an endless state , do amaze , confound and overwhelm your Souls with fear and perturbation . O Christians , what folly , what sin and shame is it to us , that now while we have time to pray , and leave to pray , and helps to pray , and have no such disturbing hindrances , we should yet want hearts ; and have no mind , no life and fervour for so great a work ! O pray now , lest you are unable to pray then : And if you are then hindred but by such bodily undisposedness , God will understand your habitual desires , and your groans , and take it as if you had actually prayed ; Pray now , that so you may be acquainted with the God that then you must fly unto for mercy , and may not be strangers to him or unto Prayer ; and that he may not find then that your prayers are but the expressions of your fears , and not of your Love , and are constrained and not voluntary motions unto God : Pray now in preparation to your dying prayers . O what a terrible thing it is to be to learn to pray in that hour of extreamity ; and to have then no principle to pray by but natural self-love which every Thief hath at the gallows ! To be then without the Spirit of prayer , when without it there cannot an acceptable word or groan be uttered , and when the rejection of our suits and person , will be the prologue to the final judicial rejection , and will be a distress so grievous as presumptuous Souls will not believe , till sad experience become their Tutor : Can you imagine that you shall then at last , be taught the art of acceptable Prayer , meerly by horrour , and the natural sense of pain and danger , as Sea-men in a storm , or a Malefactor by the rack , when in your health and leasure you will not be perswaded to the daily use of serious Prayer , but number your selves with the families that are under the wrath of the Almighty , being such as call not on his name , Jer. 10. 25. Psalm 79. 6. Indeed there are many prayers must go before , or else this Prayer [ Lord Jesus receive my spirit ] will be in vain , when you would be loth to find it so . You must first pray for renewing Sanctifying grace , for the death of sin , and the Pardon of sin , for a holy life and a Heavenly mind , for obedience , patience and perseverance ; and if you obtain not these , there is no hope that Jesus Christ should receive your Spirits , that never received his sanctifying spirit . How sad is it to observe that those that have most need of Prayer , have least mind to Pray , as being least sensible of their needs ? Yea , that those that are the next step to the state of Devils , and have as much need of Prayer as any miserable souls on earth , do yet deride it , and hate those that seriously and fervently perform it : a man of prayer being the most common objct of their malicious reproach and scorn ! O miserable Cainites , that hate their brethren for offering more acceptable sacrifice then their own ! little do they know how much of the very Satanical nature is in that malice , and in those reproachful scorns ! and little do they know how near they are to the curse and desparation of Cain , and with what horrour they shall cry out , [ My punishment is greater then I can bear ] Gen. 4. 11 , 13. If God and Good men condemn you for your lip-service , and heartless devotions , and ungodly lives ; will you therefore hate the holy nature and better lives of those that judge you , when you should hate your own ungodliness and hypocrisie ? Hear what God said to the leader of your sect , Gen 4. 6. Why art thou wroth ? and why is thy countenance faln ? If thou do well , shalt thou not be accepted ? and if thou dost not well , sin lyeth at the door . ] Have you not as much need to pray as those that you hate and reproach for praying ? Have you not as much need to be oft and earnest in prayer as they ? Must Christ himself spend whole nights in prayer , Luke 6. 12. and shall an ignorant sensual hardened sinner think he hath no need of it , though he be unconverted , unjustified , unready to die , and almost past the opportunity of praying ? O miserable men , that shortly would cry and roar in the anguish of their Souls , and yet will not pray while there is time and room for prayer ! Their judge is willing now to hear them , and now they have nothing but hypocritical lifeless words to speak ! Praying is now a wearisom , tedions and unpleasant thing to them , that shortly would be glad if the most heart-tearing lamentations could prevail for the crums and drops of that mercy which they thus despise , Luke 16. 24. Of all men in the world , it ill becomes one in so deep necessities and dangers to be prayerless . But for you Christians , that are daily exercised in this holy converse with your Maker , hold on , and grow not strange to heaven , and let not your holy desires be extinguished for want of excitation : Prayer is your ascent to heaven ; your departure from a vexatious world , to treat with God for your Salvation : your retirement from a World of dangers into the impregnable fortress where you are safe ; and from vanity unto felicity ; and from troubles unto Rest : Which though you cannot come so near , nor enjoy so fully and delightfully as hereafter you shall do , yet thus do you make your approaches to it , and thus do you secure your future full fruition of it . And let them all scoff at hearty fervent Prayer as long as they will , yet Prayer shall do that with God for you , which health , and wealth , and dignity , and honor , and carnal pleasures , and all the World shall never do for one of them . And though they neglect and villifie it now , yet the hour is near , when they will be fain to scamble and bungle at it themselves ; and the face of death will better teach them the use of prayer , than our doctrine and example now can do . A departing Soul will not easily be prayerless ; nor easily be content with sleepy prayers : But alas ! it is not every Prayer that hath some fervency from the power of fear , that shall succeed : Many a thousand may perish for ever that have prayed [ Lord Jesus receive my Spirit ] But the Soul that breatheth after Christ , and is weary of sinning , and hath long been pressing toward the mark , may receive incouragement for his last petitions , from the bent and success of all the foregoing prayers of his life : Believe it Christians , your cannot be so ready to beg of Christ to Receive your souls , as he is ready and willing to receive them . As you came praying therefore into the world of Grace , go praying out of it into the world of Glory . It is not a work that you were never used to ( though you have had lamented backwarness , and coldness , and omissions ) : It is not to a God that you were never with before : As you know whom you have believed , so you may know to whom you pray : It is indeed a most important suit to beg for the Receiving of a departing soul : but it is put up to him to whom it properly doth belong ; and to him that hath encouraged you by answering many a former prayer with that mercy which was the earnest of this ; and it is to him that loveth souls much better than any soul can love it self . O live in prayer , and die in prayer : And do not as the graceless witless world , despise prayer while they live , and then think a Lord have mercy on me , shall prove enough to pass them into heaven : Mark their Statutes and Monuments in the Churches , whether they be not made kneeling and lifting up the hands , to tell you that all will be forced to pray , or to approve of prayer at their death , whatever they say against it in their life . O pray and wait but a little longer , and all your danger will be past , and you are safe for ever ! Keep up your hands a litte longer , till you shall end your conflict with the last enemy , and shall pass from Prayer to everlasting Praise . FINIS . Notes, typically marginal, from the original text Notes for div A69538-e670 * Good old Mris. Doughty , sometime of Shrewsbury , who had long walked with God , and longed to be with him ; and was among us an excellent example of holiness , blamelesness , contempt of the world , constancy , patience , humility , and ( which makes it strange ) a great and constant desire to die , though she was still complaining of doubtings and weakness of assurance . 
A69991	----	Some thoughts on the character of Solomon's vertuous woman preach'd in a sermon at the parish-church of Croydon, on the ocacasion of Q. Mary's death, January the 6th, 1694-5 / printed at the request of those that heard it by John Evans. Evans, John, 17th cent. 1695 Approx. 71 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A69991 Wing E3451 ESTC R28617 10700682 ocm 10700682 45520 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69991) Transcribed from: (Early English Books Online ; image set 45520) Images scanned from microfilm: (Early English books, 1641-1700 ; 1187:11, 1402:6) Some thoughts on the character of Solomon's vertuous woman preach'd in a sermon at the parish-church of Croydon, on the ocacasion of Q. Mary's death, January the 6th, 1694-5 / printed at the request of those that heard it by John Evans. Evans, John, 17th cent. [4], 36 p. Printed for Sam. Crouch ..., London : 1695. Title within mourning borders. This work is found on reels 1187:11 and 1402:6. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mary -- II, -- Queen of England, 1662-1694. Funeral sermons. Sermons, English -- 17th century. 2004-09 TCP Assigned for keying and markup 2004-11 SPi Global Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Some THOUGHTS on the CHARACTER OF Solomon's Vertuous Woman , Preach'd in a SERMON AT THE Parish-Church of Croydon , On the occasion of Q. Mary's Death , January the 6 th . 1694 / 5. Printed at the Request of those that heard it . By JOHN EVANS M. A. London : Printed for Sam. Crouch at the corner of Popes-Head-Alley , over-against the Royal Exchange in Cornhill . 1695. To the Honourable the Lady Coningsby , Wife of the Right Honourable Thomas Lord Coningsby . MADAM , THis Discourse , how unpolish'd soever its Dress is , presumes to prostrate it self at your Ladiship 's feet , begging your kind Acceptance and Sanctuary , upon this Recommendation , that to this Address , 't was not the vanity of gracing the Title Page by prefixing so great a Name to it , which moved me , but my deep Veneration of your Worth , and the Sence of my Gratitude for the more than ordinary share your Honourable Family have ever vouchsafed me in their Favour . I am conscious , that the vast Disproportion the meanness of this Performance carries to the transcendent Majesty of its noble Theme , can no other way be secur'd from blame and censure , then under the protection of so great a Patroness : a Patroness , whose Greatness consists not in meer Cumulation of swelling Titles , or glittering Outside , but in personal Dignity and real Goodness ; the Description whereof should I essay to draw , the Draught would fall so far below the Excellence of so high , so compleat an Original , as by the very attempt I should incur the same Guilt , I stand self-arraigned for , in the subsequent Presumption , I mean that of sullying the illustrious Characters of those Divine Accomplishments , which an Apelles's Pencil , the most skilful Artist cannot sufficiently delineate or represent ; and may therefore more prudently be passed by in silent Admiration and Esteem . Let it herein suffice , and that with great truth , to say , if a Commutation could have been accepted for this Royal Death , your Ladyship would with the First have expressed your Loyal Affection in the Oblation of the Substitute , as evidently appears by that ample Proportion of Grief which your self voluntarily bears on this mournful Occasion . And would the World but prove so just and grateful to our common Benefactrix , as your Ladiship does , in writing after so fair a Copy ; her late Majesty's Memory on that stock might grow immortal , and ( what is the general Ambition of Mankind ) reflect as fragrant odor on the Dead , as on the Living , and those that are yet unborn . Such an excellent Person indeed had merited an Apotheosis among the Ancient or Modern Romans : had she died in their Communion , they would have enrolled her Name in the Registers of their Polytheism , preserved her Sacred Reliques for Divine Homage and Adoration : Altars had been erected and Sacrifice offer'd to Her. But that Work of Supererogation is too much , as well as bare Remembrance is too little : there is a safe Medium between these Extremes , and that is Thankfulness to God for , and Imitation of her matchless Piety and Vertue : This is all the Honour , and the highest Respect , either she is capable of receiving , or we of paying to her Merits ; which Debt is so religiously discharged by your Ladiship 's ingenuous Deportment ; to whose genuine Candor I humbly submit these Papers , to over-look those Faults , which are too palpable to bear the examination of exact , impartial Judgment . May my Lord and your Ladiship , after having been many years , the one an Ornament to the Church , the other an useful Pillar of the State , like ripe Fruit , in the Vintage of old Age , drop into Abraham's Bosom ; and may those tender Branches , which Heaven hath blessed you with , commence as early and grow up as perfectly in Religion , as our most Christian Princess did , is the constant sincere Prayer of , Madam , Your Ladiships most humble and obedient Servant JOHN EVANS . PROVERBS XXXI . 31 . Give her of the fruit of her hands , and let her own works praise her in the gates . THO' some unthinking Heads may be willingly apt , and would fain perswade themselves to forget that the Divine oeconomy is as extensive as the utmost limits of the Universe : and by that means are become possessed with the groundless prejudice and fancy , that this World is nothing else but a meer Lottery ; as if all the affairs thereof were wholly in the disposal , and waited on the uncertain contingencies of a blind Chance , or the worse determination of a fatal Necessity . Yet I am sure there are such remarkable Occurrances , as are far above the capacity of natural Causes to produce ; which therefore plainly discover and point out the Al-wise counsel and uncontroulable proceedings of an Almighty Agent , that manages and over-rules all events . Which are sufficient Indications of his Being , and such demonstrative Evidences , as abundantly convince and lead all considerate men to the knowledge of the Supreme Governour of Heaven and Earth ; without whose immediate order , or permission , even a Sparrow can't fall to the ground . And if so mean a part of the Creation , so inconsiderable an action , ( which seems most fortuitous and trifling ) be not below his cognizance and appointment , 't is much more rational to suppose , that the Life of Man , and all Human Affairs , are things wherein his Providence is more especially concern'd . For these are worthier Subjects for him to exert and imploy his Divine Powers upon , and capable of reflecting the most Glory on his Majesty . And among Human Affairs , what are so noble , so momentany , so deserving his Power and Wisdom , as those of Kings and Commonwealths ; upon the manegery whereof , the temporal welfare or adversity of his People does chiefly depend ? If we then study the Divine Providence with the same application of mind as others do the Terrestrial Globe , and diligently observe its various , tho' mysterious Dispensations , it will soon satisfie us in this great Truth , That the most High ruleth in the kingdom of men , and giveth it to whomsoever he will. Which is a Prerogative , when he first laid the Foundation of his Government , he reserved to himself : and those Laws , which he has since given to Mankind for their instruction , and the measures of their comportment under it , seem no way to abridge him in the exercise of this Prerogative . By virtue of which , he still removes Kings , and setteth up Kings , as he pleases , or as he sees sometimes necessary , for the preservation of his Church , or for the punishment of either King or People . For the proof of both , your own observation , if you impartially recollect and reflect on those notices you have reposited in your minds , can easily furnish you with so many instances , that 't is needless to recount or insist on particulars . I will only remind of those things which have happen'd in these Kingdoms , and in these late Years . When the Spirits of these Nations flag'd , and our Hearts fail'd us for fear , and for looking after those things which were coming on the Earth , Divine Providence was pleas'd to disperse that Cloud of melancholy Apprehensions , by removing the Cause of it ; and amidst our Danger and Despondence , surprize us with Safety and Deliverance , by the opportune Arrival of his present Majesty and late Consort . Who out of a compassionate resentment and tender regard of the just Interest of Christendom , after much importunity , were prevail'd with to accept the Crown of England ; not as a Prize of Ambition or Covetousness ; not as a Reward of their Merits only ; but as an opportunity of doing Good , of saving a sinking State : that in this Sphere they might move more vigorously in defence of the Protestant Religion , and vindication of the Oppressed against the growing Greatness of Arbitrary Power , and the usurpation of Popery . The commencement of whose auspicious Reign , having no other design to serve than that of our Common Good , gave sufficient encouragement to make us flatter our selves with fair promises of many Halcyon days , and most flourishing Condition . Which began to bloom about this little World , and make all our Frost-nipt hopes sprout out in joy . But alas ! such a Blessing was too great for so sinful a People to expect the long enjoyment of ; whose base ingratitude and continued impenitence under the influence of so much Favour , could not but provoke Heaven , in some measure , to shift the Scene , and speak to us by the Messenger of Mortality . For it 's usual for God Almighty , by a Deprivation , to teach unthankful men the value of those things which they would not learn by the enjoyment . O Death ! Thou King of Terrour , how terrible and fatal is thy sting ! how cruel and inevitable thy stroke ! which neither Crowns nor Dominions , neither Mitres nor any Majesty whatsoever , can escape , or secure their Owners from , for one moment . But the Rich , as well as the Poor , the greatest Potentates , as well as the meanest Peasants , must stoop to Death , and pay their Lives as Tribute to this Conquerour , who insults over the Frailty of Human Nature . From whence we see , that the Life of Man is but of little value , and all his Honour but contemptible ; because that Worm of Corruption lies at the root of this Gourd , and defaces the grace and splendour of all earthly things . For no sooner Man draws the Breath of Life , be his Birth and Condition what it will , than he is enrolled in the Register of Death ; and from the Womb makes swift and direct advances to the Grave . So that in reference to his abode on earth , I may , with the Royal Prophet , call him a vain Shadow ; and his life , with St. James , even a vapour that appeareth for a little time , and then vanisheth away . A Life , full of the snares of Death ; which , the more it increases , the more decreases ; whilst it flourishes , it grows infirm ; and the farther it goes , the nearer its approaches are unto Death ; from whose Arrest no Claims of Honour , no Distinctions of Quality , no Practice of Piety and Vertue , can grant any Priviledge or Protection . For that inexorable Sergeant in the execution of his Office , observes no such Marks of difference , as can in the least sway with him to respect the Persons or Conditions of Men. If either Majesty , or Goodness , or the vigour of youthful Constitution , whetted by gentle Exercise , and the strict observance of the Rules of Temperance and Moderation , could have stay'd its violent hand , we should now have had no occasion given us to condole the Funeral Obsequies and Mournful Solemnity of the Best of Women , and of Queens : which bids adieu to all present entertainments of Joy and Pleasure , and clothes the Nation with Sables and Blacks of Sadness ; which hangs our Walls , not only with Mourning , but deep Sighs and Groans ; and fills these three Kingdoms with melting Eyes , and sighing Accents , for our irrepairable loss . But oh ! what Floods of Tears , what Tyde of Ejulations , can swell so high as to bear a proportion equal to the Merits of so great , so good a Personage ? Give her of the fruit of her hands , and let her own works praise her in the gates . In this Chapter the Wise man , ( upon whose vast knowledge and experienc'd judgment we may safely depend for the best determination of the Case ) after he had enquir'd , who could find a vertuous Woman , and subjoyn'd the reason of his enquiry , because her price is far above Rubies ; gives us a plain , but an exact description of such an excellent Person , as a Rule and Standard , whereby she might be the more easily discover'd and prov'd . He tells us , she is accomplish'd with all the Perfections , both Human and Divine , Natural and Acquir'd , that her Sex can be capable of . She is tender and loyal to her Husband ; indefatigably diligent and industrious in Business ; prudent and discreet in the government of her Family ; charitable to the Poor , bountifully dispensing of her store , to supply the indigencies of all wanting People ; affable and courteous to every Person ; pious and devout towards God ; in each of these respects , and in every instance of a vertuous Woman , acquitting her self with popular applause , and the highest commendation . In the close of this Discourse , I doubt not , but you will all unanimously agree with me , in answering Solomon's question in the affirmative , That we of this Nation had once sound , but , alas ! are now depriv'd of such a vertuous Lady , in the Person of our most gracious Queen ; as will evidently appear , when we have tried her Character by these Marks . In treating of which , I shall , with all humble deference and veneration that is due to a Soveraign Power , endeavour to represent to your view some of her extraordinary Vertues and Perfections . Here I shall not entertain you , and my self , with a Panegyrick on the lively Features , the beautiful Symmetry or well-proportion'd Parts of her Royal Person ; tho' that should not be passed by without a particular admiration of it ; which grac'd the English Throne , and adorn'd her Majestick Presence with so lovely a meen , as could not but charm the Eyes of all Spectators . Since Mortality , with grief I speak it , I say , since unhappy Mortality has drawn a dark Veil over these Reliques , I shall only recommend to your pious imitation those incomparable , immortal Beauties , and Ennoblements of her Mind , the Ornaments of a meek and quiet Spirit , which is in the sight of God of great price . Neiter shall I presume to trace , or attend this singular Lady through every Scene and Condition of her Life , as a single Person , or married Woman , as Princess of Orange , or Queen of England ; that were a Task enough for a more learned Pen near her Majesty to perform . Tho' in all these Conditions , it may be truly said , She always manag'd herself with that honourable Reputation and wise Conduct , that she appear'd to have all the Vertue and Goodness , but none indeed , I think none , of the Vanities and Imperfections of her Sex. In discoursing therefore of her noble Character , I shall a little invert the order which the Wise man has here observ'd , and digest my Matter into this Method . I shall consider , First , Her Piety , with some useful Reflections upon it . Secondly , Her admirable Condescention . Thirdly , Her extraordinary Charity . These I take to be the chief Characteristicks of a Vertuous Woman . I shall also in the last place , just mention some of her other Vertues , and then apply the whole to our present purpose . First , I begin with her Piety ; because this is the necessary Foundation of all the other Vertues and Graces of a vertuous Woman ; and on that score , has the precedence in the nature and order of things . For Piety in the most comprehensive notion of the word , containing all the Dimensions and Boundaries of the Divine Scheme , is that pregnant Principle which works the Mind into an universal regard of all God's commands ; and , like the animal spirit , diffuses it self thro' the whole Man , producing acts suitable to it self , and in no way repugnant to those commands . Therefore , as the natural motions of a Man are the immediate effects of the animal Spirit , so all his good , moral Actions , proceed from this Fountain of Piety , and are the proper Emanations of this vital Principle . But without this internal sense of Religion , all our religious Performances can be esteemed no better than meer Form and Pageantry , the Profession of Hypocrites . Now this genuine sensation of true Piety was admirable in her Majesty , and above the flights of Rhetorick , which discover'd it self thro' the whole course and method of her Life ; and that chiefly distinguished , and rais'd her above the rank and condition of ordinary Mortals . Some indeed are blown up to the high Pinacle of Honour , by the auspicious Gale of Fortune , and owe their height more to the benevolence of others , than to any merit of their own . But then all their towring Height and glittering Shew , without true , solid Goodness to give it life , is but a golden , sensless Effigies , or an airy Meteor , which only dazles the eyes in its transit , and then vanishes into its first Matter . Whereas Piety is a substantial Good , which intrinsick worth doth infinitely excell all the goods and pomp of Greatness . The one is Human , Earthly , and Temporal ; the other Divine , Heavenly , and of Eternal Duration ; this raises a Person to an higher step of Advancement then Secular Greatness can possibly arrive unto . For Religion , being truly Divine , both in its original , and in its end , as it came down from Heaven , so tends thither again , and thither it exalts its Votaries . In order whereunto it spiritualizes Humanity , and never leaves off refining it from its Terrene Imperfections , till it be in some measure assimulated , and united to the Divine Nature , till our Minds are transform'd into the very Image of the Deity , and in the Apostle's phrase , Christ is formed in us . By this time , and not before , it is that we have something of true value , and solid Greatness in us . For God Almighty being the Fountain and the Measure of all Perfections , the nearer any Person approaches him , by the practice of Sanctity and Goodness , ( the only way and means to become like God ) the worthier , and the more to be valued he is ; and the more hereby he participates of God's Nature , by so much the more excellent and honourable he must needs be ; and consequently the greater praise and esteem should attend him , in respect of that Divine resemblance he bears . If so , how admirably good , and great , and honorary will this most Religious Princess appear , if we measure her Character by that Rule , and from thence make an estimate of her Worth ? in whom the Divine Idea did so eminently manifest it self , in all the Instances of holy Living , that her whole Life was a Pattern not unworthy of our imitation . As Piety , in its limited sence , signifies Devotion ; how constant , how regular , and how seraphick was she in this ? like pious Anna , serving God night and day in the Temple ; so strictly observing the stated times of Publick Prayers , that neither the necessary refreshments of Nature , nor all the hurry and succession of State-affairs , which perpetually crouded in for her adjustment and dispatch , could scarce ever extort from her any intermission of them . From hence we may with good reason conclude , That our Lord's direction for praying , in our retirements to the Father , who seeth in secret , could be no less practis'd in her private Devotion . At the Celebration of every part of Divine Worship , how fixt and intent her mind ? how fervent and enflam'd her Affections , which were so warm and devotional , as could not but enkindle the cold indifference of all wandring adjacent Minds ? How constant and uniform was her whole Practice in the several Duties of the Christian Institution ? and that without the least tincture of vanity or ostentation . And all these pious Performances were the result , not of constraint , like that of a melancholy Recluse , but of free and generous Resolution , of an unaffected , well grounded Zeal ; so neither were they cloister'd or confin'd within the narrow limits of her Closet , but mostly acted on the Stage of the World ; and by a general , and no less true report , proclaim'd on the House-top ; the sound whereof has long since pierced thro' , and ecchoed in every corner of the Land , even from Dan to Beersheba . Whereby this shining Model of Christian Vertues must needs prove the most perswasive Oratory , the most effectual means to recommend to , and engage all her Subjects in the Practice of Religion . For Example is of much more force and efficacy than Precept , or the best Discourses : It hath a secret power and influence upon those whom we govern or converse with , to mould and form them into the same manners and disposition . And by consequence , nothing in the World can contribute so much to promote the Honour of God , and the Propagation of the Gospel , as the Exemplary Lives of those who make profession of it . Hence it is we are enjoyn'd to let our light so shine before men , that they may see our good works , and be induc'd thereby to glorifie our heavenly Father . For this great End , her Majesty was one of the fittest , best accomplish'd Instruments that ever weilded the English Sceptre . To attempt the Reformation of our Manners , and establish Holiness and Vertue in the Hearts and Lives of these Kingdoms , suitable to the Principles of our Reform'd Religion ; and to carry on so great a work with success , none was so proper , so well qualified in every respect . To which end , among other qualifications , these three are essentially necessary . 1. Good Example . 2. Authority . 3. Zeal . 1. The first Requisite is good Example . Whoever goes about to reform others , must first see and take care that his own Life be free from those Faults which he would amend in them . For if his Life be tainted with the same Errors , or shew that he has no serious regard to Religion , for what reason should other men think that he is in earnest ? or if he be , they , who attend more to what a man doth , than what he saith , will be apt to make no other construction of his Arguments , be they never so pressing , but this , That they are only the empty flourishes of a well-worded Eloquence or the effects of the Man 's natural Passion . But for that Objection here was no room ; the most inveterate Adversaries could never yet charge this Royal Reformatrix with any of those Vices which she has been labouring to rectifie in the Nation : nay , they could not but be satisfied in the sincerity of her good Intention , when they saw her Life to be nothing else but the Transcript of our Saviour's Doctrine : this prevented their prejudice , this stopp'd the mouths of Gainsayers . Hence it plainly appears , that no Impediment in her Practice could obstruct the accomplishing of this intended Reformation . Had we corrected and fram'd our Lives by hers , we might have been the most religious and happiest People in the World , that ever liv'd since the planting of the Gospel in this Island , which has not these many hundred years ( if ever ) seen such a bright Example of Piety and Goodness sitting upon the Throne . Which put Religion into the possibility of attracting others , when they perceiv'd it so illustriously visible in such a Noble Person ; whose Example had the highest Authority and Majesty on its side . That 's another qualification necessary to render any Example more prevalent . 2. To reform Mankind , or to produce any remarkable change in their Manners , the utmost endeavours of private Men , nay the most vigorous attempts of subordinate Officers , are too weak and ineffective ; their Actions being as inconsiderable , as their Persons are regardless , can have no power on their Superiours , it being against the grain and the establish'd course of Nature , whereby the higher Bodies are suppos'd to influence those below ; the inferiour Orbs are whirl'd round by the motion of the Primum mobile , and not vice versâ , there is no re-action in this case . And therefore all Attempts and Endeavours for Reformation are but like beating the Air , vain and fruitless , so long as wickedness reigns in High places , is countenanced by the Pattern of the Higher Powers : as it was some years since ; when Idolatry was bearing down before it all bounds of true Piety and Vertue , and ready to establish its Empire by a Statute-Law ; for the accomplishing which , there was nothing wanting but the Concurrence and Votes of the two honourable Houses at Westminster . But that Point being now weather'd and past , Religion has once again lifted up its Head above the Waters . And Piety , that rare , but necessary qualification of Princes , being return'd to Court , has , from thence , lookt down Vice with a Majestick Countenance ; and by the advantage of the Supreme Authority on its side , was ( and I hope still is ) in a very fair way of recovering its pristin Reputation and Esteem , together with its former Ground . For when Religion comes commission'd and arm'd with the mighty Power of the Prince's Example , who is so disloyal , or strong enough to resist its force ? When nothing is herein impos'd on every Subject , but what is frankly perform'd by the Magistrate himself ; what should hinder but that Vertue must become fashionable , and that natural Ambition which most Men have of being in the fashion , and like their Governours , make them Religious too ? 'T is a general Observation that Wealth and Honour have these two advantageous Appendages , as they render any Person more considerable , and his actions no less noted ; so they create in others an honest Emulation , an aptness to embrace his Dictates , and transcribe his Copies . If those therefore , whose Superiority above others , have vast Authority over them , whose Sphere is large , and Influence great , who have many Dependents or Subjects who court their Favour , and whose interest it is to observe and please them ; if those , I say , would faithfully discharge that great Obligation which lies upon them , of giving good Example , what plentiful Harvest of Souls might Heaven reap by them ? For the Multitude , like the lesser Lines in the Circle , generally tend to the same Center , either of Vertue or Vice , by a kind of a natural Instinct act , more upon the Principle of Imitation , than upon those of Reason and Religion . Upon this it was that Isocrates grounds his Advice to Nicocles ; the Advice indeed was worthy of so great an Orator to give , and not below the Dignity of the Magistrate to observe in the Administration of the Government , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. But set your self a Pattern of Temperance and Moderation , or Religion and Vertue to others , as knowing that 's the usual Mode of the People to conform to , and write after the Copy set them by their Magistrates . 3. Another Requisite in a Person that would Reform others , is Zeal . Zeal is the very Soul and Life of Christianity ; an Affection , of all others , the most active and vigilant , and which is wont to inspire Men with the most passionate care and concernment for Religion , without which all our pretences to it are but formal and superficial . And this Zeal seems to have had a deep Foundation in the Natural Forwardness of their Majesties Tempers ; which , as we have sufficiently experienc'd , put them upon the most dangerous Undertakings , for the Rescue and necessary Defence of the best Religion and Constitution in the World. When an over-spreading Degeneracy had seized the Vitals of this Nation ; when the whole Body was well nigh sick , and over-run by strange Loosness of Manners , and Profaneness of Spirit , and had , for many years , labour'd and groan'd under the inevitable pressures of these Epidemical Distempers ; to undertake the difficult Cure thereof , no competent Physician was to be found , no , not in our Israel ; till Divine Providence , in compassionate regard of our languishing Condition , was pleas'd to enflame and stir up the Zeal of their Majesties to step in to our Help and Assistance . Since their Arrival , and being happily set over us , towards the purging and removing away these Maladies , how diligent , how active , and how zealous have they been , not only by their own excellent Examples , but also by injoyning all their subordinate Magistrates to put the Laws in execution against the Contagious Evils of the Age ; and so with all their might , and by all prudent ways and means , endeavouring to recover Men out of the Snares of the Devil , whereby too many were taken captive ; and to vindicate and secure the Honour and the Worship of the most High God , against the daring Insolence of bold Impiety and Atheism ? How dutifully some of the Magistracy obey'd their Injunction , or how far this Reformation has been advanced , is a Reflection beside my present Intention . However , had the Queen liv'd to give the finishing stroke to her pious Design and Resolution , in joynt Concurrence with our gracious King , ( on whom alone , next under Heaven , our Hope is now devolved and united , for the vigorous Prosecution of so glorious a Cause ) we might have seen the persecuted Woman in the Apolypse , victoriously triumphing over the old Dragon . But that Victory is yet incompleated , although this Royal Conqueress has already fought her good Fight , kept the Faith , and obtain'd the Crown of Righteousness . I proceed , Secondly , To consider her wonderful Condescention and most obliging Carriage . What we call Humility in others , may be ( I think ) not improperly styled Condescention in Princes : which is another Mark of a vertuous Woman , and of a good Christian , and it was a special Ingredient of her Mastesty's Character . However to vulgar and carnal Eyes this may appear but abject , mean , and a despicable quality , yet really the Soul of Man is not capable of an higher and more noble Endowment . It is silly ignorance of one 's own Imperfections , and foreign Dependance , I mean upon God , begets Pride , that destructive Elevation of Mind , which transforms the Saint into a Fiend , and which hurl'd down the prime Angels from the Throne of Glory to the Abyss of infernal Misery . For God hath ever resisted the proud . But Humility results from a better Judgment , and more intimate Acquaintance with excellent things , which keeps Men from doting on Trifles , or admiring themselves upon some petty Attainments . Besides , this abasing Temper imports a peculiar Eminence , beyond all natural and moral Perfections , as being the peculiar Grace of the Gospel ; and also the Root and Preserver of all other Graces and Vertues . Humility is the peculiar Grace of the Gospel . Before the Christian Institution , the World were much strangers to it . Among the ancient Heathens , their Masters of Morality , in their Philosophical Discourses of Fortitude , Temperance , Wisdom , Justice , and other Vertues , take no notice of that of Humility . And they were so far from practising it themselves , that we find as deep silence in their Lives as in their Institutions ; nay in their Works they affected Popular Esteem , and the Eternizing of their Names . And tho' some of the most rigid Sects of them , pretended by an austere Course of Life , to contemn the World , and mortifie their Passion ; yet even in this they were extremely proud ; whilst other Men were despis'd by them , themselves desired to be observ'd and esteem'd . So that Lowliness of Mind is the appropriate Law of our Blessed Saviour , from whose Life and Doctrine we learn it . 'T was with this he began his Divine Sermon on the Mount , saying , Blessed are the poor in spirit , i. e. the humble . And he continues and ends it with this . Whereby we may understand , both the great excellence of this Vertue , and the great need we have of it ; since the Son of God came down from Heaven to teach us the practice of , and make himself our Pattern therein . As this was the first Corner-stone in the Foundation of our Lord's Building , so 't is still the Foundation and Preserver of all Christian Superstructures . As the Flower imbibes its nutriment , and receives its support from the Root , which being eradicated , the Flower instantly fades and withers ; so every Vertue whatsoever , if it do not grow and continue in this Root or Ground of Humility , degenerates into its contrary . All vertuous Actions therefore must be commenced , accompanied , and consummated by Humility . If vain Complacence and Self-pleasing thrust in , that mars and spoils the grace and beauty of the best Performances . So necessary then is this humbleness of Spirit for the acquiring and conserving all other Vertues , that even Faith , that first Principle of Christianity , supposeth a submiss and humble Understanding , a Disposition requisite for its Reception and final Improvement . Whereas Pride is a dangerous Rock , upon which the Faith of many has been split ; who have afterwards grown so stiff and tenacious of their Errors , that even Miracles were not demonstration sufficient to restore or convince them . But this Wind , this Vanity which puffeth up , was so far from taking root , or finding any entertainment in her Highness's Breast , that notwithstanding all the Temptations which surrounded her Royal Person , and might have carried up her Mind to the highest Pyramid of Pride , ( had not her Temper been very correct and stay'd ) she was humble , in a manner , to the lowest step of Abasure ; and yet without any debasement of Majesty , or making her self cheap . There are two things apt to swell Men's minds , and tempt them to form a fond Opinion of their own Worth , ( which oft creates an unjust Contempt of others ) namely some internal Endowments , or some external Possessions . As to the first , Nature , Birth , and Education conspired to greaten this Noble Soul with the most exquisite Ornaments of an accomplish'd Lady . From hence she derived a quick and piercing Apprehension , prompt and retentive Memory , sprightly and active Fancy , clear and solid Judgment over-ruling them all . These being all so much improv'd by frequent Meditation and Experience , that no station inferiour to that wherein she was plac'd , no dignity subordinate to what she sustain'd , were worthy enough of so much intellectual Nobility and Goodness ; which in very few years are grown ripe for a Crown of immarcessible Glory . As for External Advantages or Possessions , Fortune , or rather Providence could not , on this side Heaven , have set her upon an higher Pinacle of Honour and Greatness : For Princes are in Scripture styled Gods. They are the Almighty's Vicegerents on Earth . Now amidst all these high Accomplishments and Altitudes of Honour , she still kept her self within the Region of Humility , like the Sun in this lower Firmament , emitting her benign Influences on all her People , and treating them with all expressions of Humanity and Condescention : which were no ordinary Vertue , no ordinary degree of Abasement : For , tho' Men , who are endow'd with Parts and Excellencies above others , should , not unlike the full Ears of Corn , bend the lower ; and those , whom God has rais'd in Fortune , paramount as Stars , should , in some sence , seem the lesser for their Height . But that looks like Paradox to the greatest part of Mankind . Human Nature being so prone to swell upon a conceit of its own Perfections , that few Heads are strong enough to endure Heights , and walk upon Spires and Pinacles , without growing vertiginous ; so indeed Wealth and Honour may be , not unjustly , termed ; which , like the loftiest Piles , are always assaulted by the highest winds . And the sublimer any Person is advanc'd in Honour and Greatness , the more temptations and hazards attend him , and by so much sharper will be the Combat of Vanity and Self-esteem . But then the greater the difficulty and danger are , the more honourable the Victory wherever it is atchiev'd . According to which Rule , how ineffably excellent was the condescending Vertue of our Great Deceased ? which exerted it self to all Men's admiration , in her most obliging Carriage and indefatigable Diligence . First , In the Obligingness and Affability of her Carriage , expressed to all Mankind . Who , upon any Emergency , was ever debar'd the favour of her Presence , or denied access to her sacred Person ; or sent away without a smooth , easie , and satisfactory Answer to his Request ? Her Majesty did not disdain to vouchsafe a candid Audience to the humble Petitions of all Addressers , and to the utmost of her power , a ready Redress to those aggrieved ; contrary to the humour of those days , when the Higher Power were to be , not petitioned , but obeyed without reserve ; when nothing , but fulsom Compliments were received , without a Frown . But the Temper of this gracious Soul was more serene and free from sullen State and Imperiousness , the ordinary Infirmity of Princes . Her whole Deportment was so easie and pleasing , that it gave a lovely Pattern of chearful Air , admirable Sweetness and Familiarity , which at once gained Affections and preserved Respect in all about her . Thus Humility and Greatness were safe in its own worth ; not maintaining it self by a morose distance , but comporting with the most condescending Majesty . Some Men's Veins swell with their Fortune ; and their Pulse keeping time with that , beat so high and quick , as if they fancied Greatness consisted in looking stern and big , or that supercilious Gravity and disdainful Look , could extort a Reverence from all Mankind . Which is so far from being a Mark of true Nobility , that , if I be not mistaken , it is no more than meer Pageantry and Vapour . And also , in its Aims and Hopes , it generally meets with disappointment . For Pride defeateth its own design , and deprives a Man of that Honour it makes him pretend to , whilst true , genuine Humility begets both a Veneration and Love amongst all wise and discerning people . 'T was this , in particular , that render'd her Majesty so amiable , and such a mighty Soveraign , in the hearts and affections of all men , as far as known . If any thought otherwise of her , 't was their ignorance of her Worth , or bigotted Prejudice , that blinded their Reason , and biass'd their Judgment , and made them think so . Another Instance of her extraordinary Condescention was her indefatigable diligence and industriousness , beyond the Custom of any of her quality , and the Example of former Ages . Tho' Nature and Religion have provided and carve'd out for every Person his proper Calling , wherein he may exercise himself , and imploy his Talents , that his time may not lye upon his hands , nor his other Appendages prove Snares unto him . Yet those , whom Providence has prefer'd to a condition of most ease and vacancy , are strongly tempted to pervert that condition into a Life of Sensuality and Idleness . Hence it was , that our Prince's Court , and many of the Nobility counted themselves , manumitted from business and industry , as things beneath the Dignity of their Stations , so that working was out of fashion , that Vertue had almost taken its final leave of them , till it was introduced and encouraged by our Queen ; whose noble Pattern , as well as Prescription had now , not only created an Imitation in most , but made the Apostle's Canon , in a manner , the standing Law of her Court , That if any would not work , neither should he eat . This disciplined the Court it self into a Royal Factory ; from which , if any could claim exemption , surely they , that sit at the Helm might ; who , humanly speaking , might be supposed to be sent into the World , as the Leviathan into the Deep , to take their Pastime therein . And consequently to prescribe Princes and Persons of Quality any Manual Tasks , might well be deem'd , not only absurd , and adjudged ridiculous , but malicious , a levelling Project of robbing them of their Birth-right , of degrading them from those Priviledges which belongs to their States and Conditions , and of molding them again into that Vulgar Mass , from which Divine Providence , and Human Laws , have distinguish'd them . But this Distinction , and this Consideration were superseded by a Diviner Principle in this excellent Christian , who thought Working no indecent Vertue in the highest Potentate , but a Duty indiscriminately entail'd upon every Person ; By the Obligation whereof , there being none priviledged with immunity from improving , in industrious negotiation , those Talents , of which God has made them , not Proprietors , but Stewards . How officiously therefore did this mighty Princess condescend to set her own Hands to work , as well as those of her whole Court : not unlike the Heavenly Courtiers , among whom there is not one President of Pride and Sloathfulness , but all incessantly busie themselves , not only in singing Praises to their Lord , but in the more servile and laborious Offices of being Ministring Spirits to Men , to whom , in respect of Nature and Innocence , they are infinitely superiour ; and this they do with perfect alacrity and complacence , thinking it their greatest Honour and Dignity to be thus imploy'd . In imitation of which Angelick Pattern , how constantly and indefatigably busied were our Feminine Court , not only in the great Concern of the Sanctuary , but also in Affairs ( as one might think ) inferiour to the Greatness of their Quality ; and that not for any Secular Profit and Advantage accruing to themselves , but hereby to cut off and obviate all opportunity and incitement to Vice and Folly , of which Ease and Idleness are the greatest Incendiaries ; and also by their Example to excite the Nation to the like Vertue of Industry . Here we must observe , That their Imployments were not vicious or impertinent , but always worthy , useful , and ingenuous . Now was not all this , like the Angels , to do good , purely for the good and benefit of others ; others , who were far subordinate in Rank and Circumstance ? In this particular , how agreeable is the Character of Solomon's Woman to my present Theme ? How did her Practice suit to that ? She seeketh wooll and flax , and worketh willingly with her hands . She riseth also while it is yet night , and giveth meat to her houshold , and a portion to her maidens . She girdeth her loins with strength , and strengtheneth her arms . She layeth her hands to the spindle , and her hands hold the distaff . She is not afraid of the snow for her houshold , for all her houshold are cloathed with double garments . She maketh herself tapestry , her cloathing is silk and purple . These are the Acts of the Vertuous Woman in my Text ; and also of our deceased Queen . How exactly do they agree ? how well do they hang together ? only the latter has out-done the former in her Religious Care and Zeal for the House of God , which she has adorn'd with goodly Gifts and rich Ornaments of her own Manufacture . Thus her Majesty was pleas'd to stoop to some of the meanest Offices of Life . To whom nothing could be more odious , than to see hands folded up in the bosom of Sloth and Emptiness . Hence it was that she would admit no Person to be idle or unimploy'd in her Royal Presence . Nothing is so irksome , so tedious to a diligent and industrious Soul , than vacation from Business ; and nothing more desirable , and more grateful to its Temper , than innocent Exercise and Imployment . Thirdly , Another Mark of a Vertuous Woman is Charity . Charity , in its largest acceptation , comprizes the Whole of Religion . 'T is the Sum and Abridgment of our Saviour's Doctrine , and the Whole Duty of Man written in a smaller Character . For all that ever God requires of us , amounts to no more but this , That we heartily and effectually Love him , and one another . Therefore Love , says the Apostle , is the fulfilling of the Law. And I may add , 'T is the Soul of the Universe , and that which brought down God ( who is Love ) to Man , as well as that by which Man must ascend to God again . But in that extent Charity is forreign , and beyond the limits of our present purpose . Only that Branch of it , which we call Mercy and Compassion , falls under our consideration . In this sense the Wise man reckons it among the Properties of his Vertuous Woman . After he had described her Industry and Diligence for acquiring of Wealth , he sets this Vertue in the front of her Disbursement , ( as the principal use she makes of her Acquest ) She stretcheth forth her hand to the poor , and reacheth her hands to the needy . So essentially necessary indeed is this Vertue to any Person 's being truly Vertuous and Religious , that I need not cast about for Arguments to prove it , or to urge the Practice of it . For Kindness and Compassion is one of the prime and essential Inclinations of Mankind . By the impulse of Natural Instinct we are prompted to it . And to put off the Bowels of Mercy , what is it , but in effect to be devested of Humanity , to un-man and brutalize one's self ? Be sure we do hereby disrobe our selves of Christianity , whereof doing good , and Acts of Mercy are the main and most substantial Part ; the most acceptable Sacrifice we can offer , the most pleasing I had almost said meritorious Service we can perform to Almighty God : For 't is that which derives to us all the Divine Gifts we are capable of receiving . Now this Charity consists in giving , and in forgiving . For both which our gracious Sovereign of blessed Memory , was highly Eminent and Exemplary . First , In Giving . You have already heard what extraordinary measure of Piety she was endued with , to which her Charity must needs bare an equal proportion . For in whose heart soever that Principle is permitted to make a deep impression , as Heat in the Centre , it never fails to diffuse it self into the Circumference ; so infallibly will this Divine Spark extend and manifest it self in the more visible effects . All the products and emanations of that Soul , which is thus inspired and enflamed , will resemble their Parent . An instance of this we have in this pious Princess , who , as she neglected no Duty of Piety towards God , so likewise made her Love to Him shine forth most resplendently in Offices of Kindness and Beneficence to his Creatures . She had it not to learn , That she could not please , or glorifie her Heavenly Father better , than by bearing much Fruit , or which is all one , doing much Good in the World. This was the only Motive which , in that Critical Juncture , sway'd her , to the acceptance of the English Crown . And whilst she wore it , she had no other Affection to gratifie , no Interest to serve by it , but the Good of this Church and State , and her own most vehement Zeal for the doing of it . For my part , I know no Instance of Charity compararable to that of rescuing whole Nations from the Snare laid for them , from the brink of Despair and Ruin ; and to succour those who are persecuted for Righteousness sake . Herein , who hath ever expressed greater Readiness , Warmth , and Activity , than King William and Queen Mary . To hazard one's Life to preserve another Man's is no common Act of Charity . But for Princes to venture their Lives for the good of any People , is yet a greater matter : this renders the Kindness more precious and valuable , according to the Worth and Dignity of the Undertakers . For such to expose themselves , and all that is dear to them in this World , to save Kingdoms , is to imitate the unparallel Love of our Blessed Saviour , who spent a whole Life of Three and thirty years , in doing good to all the Kingdoms and Nations of the Earth , and to every Member thereof ; and then to consummate their Happiness , laid down that Life , and spilt his Divine Soul , for the purchase of it . Tho' All that be such a mysterious Instance of Divine Love , as no expression of Human Affection can possibly , by many degrees , come up near to : yet how like to that , tho' it falls infinitely short of it , is this , when Persons of the highest State , ( who being seated on such a Rock , as the waves of Fortune could not probably shake ) reach down their helping hands to relieve a People tost in a tempestuous Sea of Dangers ; when they , who might have set in a Calm , squandring their time in ease and luxury , free from corroding Cares , assume the Rolling of the restless Stone of State-Imployment , and toil at it with singular Address and Integrity ; and undergo the tedious Fatigues of Camps , the thousand hazards and difficulties of Battels , besides the dangerous passings of a boysterous Sea , and the dangers of secret Conspiracies ; and all with undaunted Courage and unwearied Patience , for the Defence of Religion , and the Liberty of Christendom , even while Death every moment stares them in the face ; herein , I say , they bear the nearest resemblance that can be to our Great Redeemer . This alone ( if there were no other Instances of Charity ) might sufficiently serve to compensate the omission of all other . But in them , this generous Princess , was not wanting neither . The natural greatness and Generosity of her Mind , being much enlarged by the additional Improvement of a pious Institution , were every whit equal , I should have said superiour , to the Eminence and Plenty of that Condition wherein Providence had placed her . And consequently , as her extraordinary Ability , the easie access to her Person , and the wonderful Affability of her Temper , were no little Motives and Encouragements to all sorts of Persons to repair to her Majesty for favour and relief , ( that she could never be to seek Objects and pressing Occasions to dilate her bountiful Heart , and disperse her benign Influences ) so she would , not only courteously entertain , but , to the utmost stretch of her Capacity , grant them what they had requested ; and that , in such a manner , as mightily enhanc'd the value of every Kindness she bestow'd , the Frankness of her doing it doubled the benefit and obligation . Men spoil a good Turn , when it is extorted from them . It loseth its Grace and Acceptableness , when it is done grudgingly , and as of necessity . But so full of Goodness was this Royal Heart , that like the extended full Breasts of a nursing Mother , it could not be at ease without continual venting it self , till it sometimes caus'd in her one of the deepest Resentments , to find her Treasury exhausted , before the streams of her Bounty had filled every Chanel , satisfied every Supplicant . That she has not left as fair and lasting Monuments of her Charity , as any of her Royal Predecessors , must be imputed to the brevity of her Life , and the expensive circumstances of our present Affairs . For doubtless such a generous Soul could not want for mighty Projects of erecting them , and of doing much more good . Secondly , As to the other Office of Charity , which consists in Forgiving , and is peculiarly styled Clemency , her native Tenderness pre-dispos'd her Temper to that ; so that had she only swum with the stream of Natural Affections , her Compassion had been worthy enough of our Remark and Admiration . For the Nature of that Sex , consisting of softer Mold , is generally more pliant and yielding to the impression of Pity ; and by the strength of Imagination redoubles the horrour of any sad Object . But as Grace out-goes Nature , so her compassionate Temper , and Readiness to Forgive , was heightned to a pitch more than ordinarily remarkable ; which often transported her to such Acts of Mercy and Oblivion , as made some apt to tax the present Establishment with excess therein ; there being not any thing more to be fear'd in it , than it s too much Mildness and Clemency . But thereby she shew'd her better Skill and singular Talent in the prudent Managery of this Nation , in a way corresponding with their Genius , which may be led by such a gentle Method , but can't be driven by an harsher Treatment . This , I am perswaded , made more Friends , the other might have procur'd more Enemies to the present Government . For that Government which is founded in Blood and Violence , can be neither safe nor lasting . But Gentleness and Moderation are a firmer Foundation , as being most agreeable to the Evangelical Dispensation ; and consequently most capable of Divine Benediction , and also to the People , an easier Yoke , and a lighter Burden . What strong Cathartic do often endanger , Conserves and Electuaries seldom fail to preserve . These co-operate gently with the Faculties of Nature ; but those by their rapid Convulsions tear the Bowels , and are apt to put the whole Frame into disorder . Their Majesties therefore , being no such rough and resolute Physicians , had learnt the Art of Curing the Diseases of the Body Politick , from a more skilful Master , even from him who has taught us , That as Wine is to be pour'd into the wound to search , so Oyl is also necessary to supple ; both sometimes expedient to effect the Cure. Thus the Affections of Male-contents and Delinquents have been courted over to a better mind , by methods of Mildness and Pardon , rather than by the force of the Secular Arms , or rigorous Execution of Laws . When Antoninus Pius was once by Aurelius charg'd for the like remisness and lenity , he reply'd , That he had rather save one Citizen of Rome , than kill a thousand enemies . We know who has done the latter , many times over , with greatest Courage and Bravery , whilst he made Acts of Indempnity the Vehicle of Grace and Obligation to all his Domestick Foes . It is a Mark of no ordinary Goodness , when hurt , to be able to forgive ; nor any little Glory to put up Injuries , to pardon Provocations , that deserve the severest Penalty . Such Clemency , such Tenderness in Princes makes them look the most like to the Most High , most resemble Him , whom they represent , and whose most glorious Attribute is , To have Mercy and to Forgive : and not only cast a glorious Lustre round about , attracting the Eyes and Hearts of other Men , but it reflects chearful and solacing Gleams of Glory on Majesty it self . In a word ; This Grace , being the most excellent and perfect Act of Charity , inspires Kings and Queens with a Greatness and Goodness of Mind , equal to their high Stations , and fit for God's Vicegerents ; in whom certainly nothing is more admirable than a generous Goodness and Clemency , even towards great Enemies and Offenders , so far as is consistent with the Publick Safety . Against what hath been said under this Head , there may perhaps be one Objection , made in favour of some Persons , unhappily fallen under hard measures , since this great Revolution . In Answer to that , let the Necessities of Government , the indispensable Obligation of executing Laws ( the Dispensing Power being at this time of day out of doors ) be duly and impartially weighed ; and Reasons enough will appear to vindicate their Majestie 's Proceeding , and to convince any unprejudiced Mind concerning their great unwillingness therein . The truth is , the Queen had such a quick sense of Men's Sufferings of any kind , that in giving them ease , she took a special Complacence ; but to find herself sometimes straightned , or disabled of that , by some unfortunate Impediment in the Object , she accounted one of her greatest Infelicities . The Malice and Ingratitude of Men were not able to obstruct the flowings of her Love ; she overlook'd Injuries , pitied Folly , and overcame Evil with Good. Is it any wonder then , that such a Person as this was reverenc'd and admir'd , and counted the Darling of Mankind ? This inward Goodness , this compassionate Benignity of Spirit reflected a graceful Air upon all she said and did ; and now renders her Memory precious and grateful to Posterity , making it lovely , and continue like the Perfumes in their Ashes , uncorrupted in the midst of Corruption . Having thus gone thro' my three first Propositions , should I here enter upon the Consideration of her other Vertues and Accomplishments , Time would fail me before I could arrive to a full Period . I shall therefore only crave your patience would give me leave , just to touch her Loyalty to the King , and her admirable Resignation at Death . To compleat the Parallel between the vertuous Woman in the Proverbs , and this Royal Princess , ( who rather excell'd the other in all the Perfections of an accomplish'd , good Christian ; ) 'T is said , The heart of her husband doth safely trust in her ; so that he shall have no need of spoil . She will do him good , and not evil all the days of her life . The Application of all which was not impertinent to this , Royal Person ; who , to a Punctilio , discharg'd the Duty of a most Loyal Wife . So tender was she of the King's Person , so just to his Interest , so faithful to his Secrets committed to her Breast , and so sensibly concern'd for all his Affairs , that it may be truly said of Her , Many Women have done vertuously , but Thou excellest them all . Her Patience and Resignation in Death , was of the same Stamp with her other Graces and Vertues . Crowns and Dominions are such tempting things , as make Men aspire after with greatest vigour and intensness of Mind ; and which , when got , are retain'd and grasp'd with that obstinacy and tenaciousness , that Men generally express as great reluctance and regret at parting with them ; and will not let lose their hold , even at the Summons of Death , without the sharpest Conflict and Violence . But here was a Crown laid down with the same Indifference it had , at first , been taken up . The Commutation for an immortal One , was the chief Aim of her Care and Ambition . Her Conversation having been so long in Heaven , that her lively Hopes and constant Expectance , I had almost said Fruition , of those ravishing Joys and Glories above , had long since unlac'd and wean'd her Mind from the Pleasures and Embraces of Sensual Enjoyments . Her Thoughts were fix'd there , her Desires always ascending thither , where full and endless satisfaction is to be found . So that neither the Charms of this World could arrest her Affections , nor its Frowns disturb her Fears : She was not taken with its Applause , nor griev'd at the leaving of it . She was morally dead before she died , and paid that Debt to Nature . To die well is the Result of a well-spent Life ; but to die without being sick is the special Favour of God , which he vouchsafed to this his peculiar Favourite , whose precious Soul , in a single Sigh , step'd over into the other World. All that now remains , is to improve and apply what hath been deliver'd , to our Present purpose . The Design of this Discourse is , First , To possess you with due Sence of our present Loss : Secondly , To excite you to a vigorous Imitation of this excellent Example . First , The main Design of this Discourse is , to possess you with due Sence of our Loss in the Person of this excellent Princess . The true Standard , whereby we are to measure the Loss of any thing , must be taken from , either the Benefit we might have reap'd by it , or the Detriment consequential to the Deprivation of it . By both these Ways , we shall come , to understand the Nature of our present Loss . As to the Benefits , we might have reap'd by this excellent Princess , we can easily conjecture at them , partly by those which we have already receiv'd by her ; to whose , and his Majesty's wise Providence , under God , we owe the free Enjoyment of our Religion and Civil Properties . And partly , by those incomparable Qualifications for the doing of Good , she was endued with , and which I have been describing to you . What glorious Advantages should we have enjoy'd under her Government , if she had liv'd to the utmost Period of Nature , and done all the Good we could have hop'd from her ? How much Good might a Person , so qualified as she was , so dispos'd , so resolv'd , so indefatigable in Business , we can , not uneasily , judge , by what she has done ? How much more Good might , and would she have done , had she liv'd to the full Age of a Man ? But to be taken off , at Two or Three and Thirty , in the Flower of her Age , in the beginning of her doing Good to these Nations , when she might have liv'd at least as long again , ( if it had pleas'd God to have spar'd her to us ) to go on in doing as she did ; the Thought of this hath much pain , much uneasiness in it : who is able to bear the weight of it ? As for the other way of discovering the Nature of our Loss , the Detriment that may follow the Death of so excellent a Magistrate , ( I pray God we incur none ) is yet an Embryo in the Womb of Time : we are much at a loss in our Guesses of what that may be . This I am sure of , that tho' the good God , who never doth any thing ill , intended this immature Fall for her gain , whom he has taken to himself ; and whom he has taken at that time , which doubtless suited best to her Circumstances , tho' some cannot discern it , who consider not , That the righteous is taken away from the evil to come : yet our Loss is great and irrepairable ; and therefore we have just Cause to grieve for our selves , and for the Church , who are depriv'd of the Benefits of such a Queen : how much more , since for ought we know , she is taken away for our sins ? since for ought we know , it is because the Age was not worthy of such a Blessing ? Since for ought we know , 't is in order to some Judgment , which will come the sooner , seeing she , who stood in the Gap , is gone , when we have filled up the measure of our Iniquities , which God Almighty never fails to punish . This Consideration must needs affect us with deep sence of our Loss . O! how shall the English World , this Motherless Land , weep Elegies enough to condole the untimely Fall of This Royal Cedar , This Light of our Eyes , This Breath of our Nostrils , This Anointed of the Lord ; of whom , we said , under her wings we shall be safe ! If , as St. Paul speaks , for a good man , some would even dare to die ; who would not have died for her , who was worth ten thousands of the People ? O! that our Sighs and Tears could reverse the irreversible Sentence , and reprieve her to Life again ! but , alas ! that were an impossible thing , and unlawful for us even to attempt . All that we can do , in this case , is , to pay our just Tribute of Sorrow to her Sacred Memory , and take up David's Lamentation over Saul , and over Jonathan his Son : The Beauty of Israel is gone ; how is the mighty fallen ? Tell it not in Gath , publish it not in the streets of Askelon , the Enemies Cities and Countries ; lest the daughters of the Philistines rejoyce ; lest the Daughters of uncircumcis'd Papists triumph . Ye daughters of Israel weep over your Nursing Mother , who clothed you in Scarlet , with other delights : who put on Ornaments of Gold upon your Apparel . Methinks I hear the valiant Joshua , that Heroick Prince , who has so often fac'd the King of Terrour , without a frightful Thought , as if he knew no such Passion as Fear . Methinks I hear him mourning in secret , sighing out his tender Affections in such sorrowful Expressions , as those of the Royal Prophet ; I am distressed for Thee , my dear Consort ; very pleasant hast Thou been unto me : Thy Love to me was wonderful , passing the Love of Women , &c. May the God of all Consolation buoy up his drooping Spirit , under the weight and load of so much grief : and continue him many and many years , to be be the Folstern Father of this Church , the Defender of the Faith , and the Bulwark of this Nation ; and together with him , those Royal Branches in whom we have a farther Prospect of a Protestant Succession , and an Happiness to come . Which Consideration serves particularly to set here bounds and shores to our Grief and Lamentation . Secondly , Another Design of this Discourse is , to excite you , and my self to a vigorous Imitation of this excellent Example . A good Example is of very great advantage to Religion ; and no less useful and beneficial to all Men that would be Religious . Example is of so great Advantage to Religion , that it is the very Life of it ; wherein Religion appears in its native Complexion , and real Features : whereas the most Learned Discourses do but varnish it over with dead Colours . Example also is no less useful and beneficial to all that would be Religious : It points out the visible way , how they may become so ; gives us the best assurance , that either the Nature of the thing is capable of , or our selves can rationally desire , of the Reality and Excellence of Religion : walks before us in all the Ways of Wisdom , shewing us , that there are no Difficulties therein , but what may be conquer'd by Diligence and sincere Endeavour : and so perswades and encourages us to tread in its Steps , and follow its Tract . From hence its evident , that a good Example is the most convincing , instructive Argument in the World ; and of far more efficacy than any Precept or Counsel , as has been prov'd above . These are made up only of Words and Notions , which are but aireal and intelluctual ; and therefore often prove flat and fruitless : whereas That is a substantial , demonstrative Guide , that convinces Mankind that Vertue is both practicable and truly delightsome : These are but artificial Descriptions of it , resembling the dark Shade and languid Colours of the Picture : But That is the very Picture or Image of God animated , and most advantageously expos'd to Publick view , or the Original , breathing in the Life of Man , and walking upon the Stage in its lovely Charms and Attractions . To assist us then in our Christian Race , we would do well to set always before us the best and most excellent Examples , which are thus useful and advantageous . Among all the Modern Examples , what can be propos'd so adequate to the Christian Life , so attractive and cogent to us , as the Life of this most Christian Queen ? which seems to be entirely compos'd of those Celestial Vertues that are the proper Graces and Ornaments of a Godlike Soul. Surely we can't resist its force , and the mighty sway of its Authority , or undervalue and forget it , without the greatest difficulty and prodigy of Ingratitude : especically if we reflect on all that Good which was in her , and all that Good which we have received by her means . Unless we are resolv'd to prove forgetful and ungrateful , we can't but acknowledge it with profound Respect of Praise and Esteem . Now the best Respect of Praise and Esteem , and the highest Veneration we can possibly express to her sacred Worth , is this , to transcribe the fair Copy she has left with us ; and by That , rule our Lives : It 's left with us , yea , it is recommended to us by all the Endearments imaginable . Our Imitation of it is both safe and warrantable from Scripture . The Author to the Hebrews tells us , That we should be followers of them , who thro' faith and patience inherit the promise . And again , we must remember them , which have the Rule over us , and their Faith follow , considering the end of their Conversation ; i. e. when they are dead , and gone , we are still to remember them , their Works and Conversations , so as to endeavour the Imitation of them , to follow their Christian Profession , their Sanctity and Goodness . If we chance to discern any little Blemishes in them , ( for who is free from Faults and Imperfections in this imperfect state ? ) them we must pass by ; Charity obliges us to cover and forget them . We are to be followers of all good Men , only so far , as they were of Christ , that perfect and compleat Pattern of Holiness , Justice , and Temperance , who did no sin , neither was guile found in his mouth . To shut up all : Let us , as many of us as love Religion , our Souls , and this late Patroness of Vertue , follow her singular Piety , and unaffected Goodness . Let 's follow her constant and regular Devotions towards God. Let 's follow her exact and uniform Self-government , according to all the Rules of Temperance and Sobriety . Let 's follow her innocent and candid , her free and ingenuous Conversation amongst Men ; which was neither vain nor morose , neither haughty nor sordid , but equally pois'd between all extremes . Let 's imitate her impartial Distribution of Justice . Let 's imitate her humble and meek Temper , which abhor'd Affectation and Vain-glory. Let 's imitate her charitable and compassionate Disposition , which was without Noise and Respect of Persons . Lastly , and to crown all our imitations , let us endeavour to imitate the admirable Patience of this calm and serene Soul , under all the Terrours and Agonies of Death , which a Conscience void of Offence will obtain . This will lead us thro' the Ways of Pleasantness , and all the Paths of Peace ; and at last waft us over to a more delightsome Country . Where we shall again see and enjoy the sweet Society of all Holy Men and Women that are departed this Life in the true Faith and Fear of God's Holy Name , and gone before us into the Mansions of Eternal Bliss : we shall enjoy them without the apprehension or danger of ever parting ; and we shall be unspeakably happy in each other's Embraces . Where we shall behold our Blessed Saviour , the Founder of our Faith , and the Author of our Eternal Redemption : we shall , not only behold him in all his Glory , but enjoy the utmost Effects of his infinite Love , and live with him for ever , in his heavenly Habitation : where dwells an undisturbed Peace , and overflowing Plenty : where neither Diseases approach the Body , nor Vices have access to the Mind , nor Guilt does stain the Soul : where shall be Life without fear of Death , and Joys without mixture of Sorrow , without Allay , and without End. To which happy Mansion God of his Infinite Mercy and Goodness bring us all in his good Time , thro' Jesus Christ our Lord. FINIS . Notes, typically marginal, from the original text Notes for div A69991-e350 Mat. 10.29 Dan. 4.17 . Jam. 4.14 . 1 Pet. 3.4 . Gal. 4.19 . Luk. 2.37 . Matt. 6.6 . Matt. 5.16 . Isocrates Oratio ad Nicocl . Psal. 81.6 . 2 Coloss. 3.10 . Vers. 13. 15. 17. 19. 21. 22. Rom. 13.10 . Vers. 20. Opus de temporibus mundi , in vitâ Ant. Pii . Vers. 11 , 12. Isai. 57.1 . Rom. . 5 7. 2 Sam. 1. Heb. 6.12 . Ch. 13.7 . 1 Pet. 2.22 . 
A70131	----	The mourning swain a funeral eclogue [sic] humbly offer'd to the memory of the Right Honourable James Earl of Abingdon / written by Mr. Robert Gould ... Gould, Robert, d. 1709? 1700 Approx. 39 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A70131 Wing G1428 ESTC R2706 12041970 ocm 12041970 52985 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70131) Transcribed from: (Early English Books Online ; image set 52985) Images scanned from microfilm: (Early English books, 1641-1700 ; 983:13 or 1011:7) The mourning swain a funeral eclogue [sic] humbly offer'd to the memory of the Right Honourable James Earl of Abingdon / written by Mr. Robert Gould ... Gould, Robert, d. 1709? [8], 19 p. Printed for the author and sold by John Nutt ..., London : 1700. In verse. This item can be found at reels 983:13 and 1011:7. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Abingdon, James Bertie, -- Earl of, 1653-1699. Funeral sermons. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Pip Willcox Sampled and proofread 2007-05 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Mourning Swain : A FUNERAL ECLOGUE , HUMBLY Offer'd to the MEMORY Of the Right Honourable JAMES , EARL of ABINGDON . Written by Mr. ROBERT GOVLD . AND Dedicated to His Grace the Duke of Leeds . LONDON : Printed for the Author , and Sold by John Nutt , near Stationer's-Hall . 1700. To His Grace the Duke of LEEDS , &c. THe Sun almost an Annual Race has ran , Since the Decease of this Prodigious Man : So long ago , ( and such the Nation gave ) These Faithful Tears were wept upon his Grave . They who can see when Nature sways in Chief , Will find 'em shed in an Extream of Grief : Without her aid , in vain we strive by Art , To Limn a weeping Eye and bleeding Heart . In Private writ , in Private to the Plains , I thought to have confin'd these Rural Strains , An Ev'ning Concert for the Mourning Swains ; When on their Oaten Reeds His Name they 'd raise , All Tun'd to their departed Patron 's Praise . But call'd from thence in Publick to appear , ( My self by being Worthless , fenc'd from Fear ) I fly to YOU with this Illustrious Name , To stand between Detraction and his Fame . With Merit , Envy ever did commence . And Vice is still suppressing Excellence ; Like feeble Eyes , that shun the Glaring Light , ' Twou'd cover what it cannot bear in Night . Your nearness to the HERO in His Blood , And the yet nearer Tye of being Good ; Your joint Endeavours , and Your joint Success , In lab'ring for Your Country's Happiness ; Your Mutual Friendship , with such Concord knit , That Love ne'er made so dear a Union yet ; All these Regards , make's this Address your Due : It can , My Lord , belong to none but YOU , The Honour of this Celebrated Name ; Return'd , in some degree , from whence it came , Guide of his Life , and Guardian of his Fame . Justly the Lines may safely seek , where late 'T is found by an affrighted tott'ring State : When to the Verge of Anarchy it drew , Hurri'd along , and all her Fears in view , She sighing , cast her Eyes for Aid , on YOU ; YOU who so oft ( when wander'd from the way , And lost in Night ) have led us to the Day . Loud was the Storm ; and now , advancing nigh , There seem'd no hope of help from Policy . Here Bigottry like Scylla threat'ning stood , Horrid with Wrecks , and painted o'er with Blood. There , like Charibdis , Tyranny appear'd , Fearful to sight , and Hideous to be heard ! And yet between 'em lay the happy Coast , Which either we must Make , or all be lost . Here 't was ( and greatlier ne'er employ'd before ) Your Counsels did our Peace and Pow'r restore , When they had took their leave , to come no more . Where does the wond'rous Penetration lie ? Or is all Nature opn'd to Your Eye ? That thus YOU forward look among the Fates , And seem a Second Providence to States ? For ever on Your Country's good Intent , YOU Foreign Ills divert , and Home prevent . No more an Empty Title to the Main Our Squadrons boast ; by Your Advice they Reign . Europe and Africa Triumphant saw Our Navy Ride , and give the Ocean Law ; While those who thought t' Invade us now retire , And leave their Shoars to Spoil and Hostile Fire . If the Physician oft divert our Fate , By feeling how the Blood does Circulate , What may HE do that know's the Pulse of State ? Be Fevour , Faintness , Frenzy , the Disease , Or if a Lethargy the Vitals seize ; Be it Luxurious Peace , or Lawless Might , Or Legislative Rage for Ravish'd Right ; Be it a less'ning Fame , or less'ning Trade , The Neighb'ring Strength increas'd , or ours decay'd , The Remedy is certain you advise ; And we are ne'er so Low , but then we Rise . And yet in spight of this unweary'd Care , Among us there a sort of Monsters are , Whose Tongues like Jews , wou'd not their Saviour spare But y' are Secure , and all their Malice vain ; Such Vertue is too rich a Dye to stain . As when a Nymph breaths on a Crystal-Glass , The Damps a while obscure her Beauteous Face ; A Dimness on the fair Reflection lie's , And sits between her Image and her Eyes : But soon the self-assisted Mirror 's clear , The Envious Shades dissolve into the Air , And all her former lovely Lineaments appear . So what e'er Spight with black'ning Breath can say , The Lustre of your Worth does purge away , Breaks through the sullen Gloom , and settles Day . But while ( alas ! ) the too advent'rous Muse Ambitiously her Noble Flight pursues ; She finds the Weight above her Pow'r to raise , And sinks beneath the Pressure of Your Praise . A Life like Yours , a History does claim An ample Fabrick that may hold Your Fame ; Where an Immortal Pillar shou'd be Grav'd , The Prince's y 'ave oblig'd , and Kingdom 's sav'd . And Lo ! — ( for what can veil the Muse's Eyes ) I see , methinks , a fam'd Historian rise , Impartial , Great , Elab'rate , Learn'd and Wise ; One on whose Works the Graces all shall smile ; So just a Subject claims the justest Stile . No other but the best of Pens shou'd show The Future Ages what the Present owe. To LEEDS , and ( O too early from us torn ! ) That other God-like Man , whose Loss we Mourn : Your Glory will not less Illustrious shine , To have His Name Immortal made with Thine . He shall to the succeeding Times display How You both stood , when hopeless of the Day , Rescuing th' Rights that others did betray : The Slaves that for Precarious Pow'r and Place , To French Designs subject the British Race , Born to be FREE , and ne'er to be o'ercome , But when by a brib'd S — n — — te Sold at Home . THE Mourning Swain : A FUNERAL ECLOGUE , ON THE Much Lamented DEATH Of the Right Honourable JAMES , Earl of ABINGDON . Menalcas , Damon , Alexis . Menalcas . HE Sinks ! he dies away ! — Alexis ! Friend ! 'T is thy Menalcas calls ! — some God descend , And save the Swain from an untimely End. Ha! he grows Paler still ! O Damon ! you Are come , as you Prophetically knew The Aid I wish'd , and what his Griefs wou'd do ! Damon . I heard the broken Sobs , and faul'tring Breath , And Groans , like those the Wretched give in Death . What sad Occasion — Menalcas . Ask not yet our Grief , But lend the Swooning Shepherd quick Relief : Chafe , chafe his Temples ; forward gently bow The Body — this , or nothing else will do : Thô when his Spirits to their Seat return , He lives to Grief , and but revives to Mourn ! Damon . What un-foreseen and sudden stroak of Fate Is this , that Nature sinks beneath the Weight ? That Life retiring , shuns th' unequal Fight , And if it Conquers , must o'ercome by Flight ! Men. The worst that cou'd the wretched Youth attend : Bertudor's Dead ! his Master , Patron , Friend ! Bertudor ! than which yet a Worthier Name Was e'er took up , or sounded off by Fame . I brought him word the Noble Soul was flown , And fear the fatal News has wing'd his Own. Is this to be your Image ? cruel Pow'rs ! How are we Yours , when with'ring Grass and Flow'rs , Vapours and Bubbles , are so truly Ours ? — But see ! the Blood does to his Cheeks ascend , And lab'ring Life returns . — How fares my Mourning Friend ? Alexis . Again ! Do I yet draw this hated Breath ? And flying Life , can be but mock'd with Death ? Will not the Partial Pow'rs that rule above Permit this last , best , dearest Act of Love , To Die , and by that Test , our Sorrows prove ? Must we be doom'd in Being to remain , Renew'd to Grief , and but preserv'd for Pain ? Ah! dear Menalcas ! what an ease 't wou'd be , Cou'd we , at Will , shake off Mortality ! Cou'd , with our Tears , our Lives dissolving fall , And Grief had long Oblivion at her call : But 't will not be ! — in worst Extreams , as now , The Soul wou'd rest in Death , and Swoon's too go , When strugling Nature gives us back to Woe ! Damon . O fatal Sounds ! O endless Sourse of Moan ! And is indeed the brave Bertudor gone ? Alexis . Did you e'er find unhappy News untrue ? He 's Dead ! and I shou'd now be Dying too ! Ah! what for us remains ( till Life is done ) But Wrongs , Distresses , Obliquy and Moan ? The Sheep must suffer , when the Shepherd's gone . Menalcas . We all , indeed , the fatal Loss shall rue , Heavy to Us , but heavier yet to You : You were acquainted with the Hero Young , He knew you early , and he lov'd you long . Alexis . He found me helpless , and of Friends bereft , Of Parents , and the little they had left . The VVorld look'd frowning on my Early Years , And I seem'd destin'd by my Stars , to Cares . He took me , rais'd me , fix'd me in his sight ; By Precept and Example , kept me Right — But Ah! the Lamp is gone , and I am hid in Night ! He taught me Good , then gave that good regard ; But still , it still was short of the Reward . VVith the new day , new Favours he 'd impart , Then make the VVorld believe 't was my Desert . And Shall ? O shall this BENEFACTOR go And we not sing his Worth , and sigh our Woe ? The last sad Task that Gratitude can do . Shall Time or Rage be suffer'd to efface The Mem'ry of this best of British Race ? Shall Fame amidst such Merit silent lye ? Shall e'er the Springs that water Grief , be dry ? No! no! while Vertue does on Earth remain , And Flocks and Herds feed on th' Oxonian Plain ; While Learning there and Piety encrease , And Truth can rest in the soft Arms of Peace : While there is VVealth employ'd to Gen'rous Ends , VVhile there are Sweets in Love , and Faith in Friends , So long the Muses shall his Loss deplore , That rain'd a Golden Show'r on them , and Manna to the Poor . Damon . How various are the ways of Providence ! How crooked oft they seem to Human Sense ! He 's gone ! for whom there 's not a Soul but Grieves , And yet his Foe , the Treach'rous Jockney Lives : He Lives ! ( nor does degenerate from his Breed ) That never did one Honourable Deed : Yet lives in prosp'rous Fortune , high in Trust , But barb'rous to Desert , and plung'd in Lust : He lives ! that yet ne'er did a Loan restore , E'er pay a Debt , or e'er relieve the Poor : He lives ! that wou'd subvert the Church and State , And ride 'em , loaded with Despotick Weight : He lives ! that nothing Impious e'er did shun ; He lives ! a longer race of Vice to run ; He lives ! and yet the good Bertudor's gone ! Menalcas . If Vertue met with a so early Fate ; Can Vice presume to hope a longer Date ? If Temp'rance thus at Noon is snatch'd away , Can wild Excess expect to end the day ? Alexis . It does ! it does ! and every Wish succeeds , On Down it lies , and on Ambrosia feeds ' ; No inward Pang it feel's , or future Reck'ning dread's . The Best , alas ! are Summon'd first to go , Have least Success , and least Regard below . The haughty mount , and on the Humble tread ; Depress 'em Living , and Revile 'em Dead . Their Honours won with Blood , are from 'em torn , And by their Mortal Foes , insulting worn . No Disappointments e'er th' Unjust attend ; The Just have God , but not Man , their Friend . Hence Providence is oft mis-understood , Scoff'd by bad Men , and doubted by the Good ; While undistinguish'd Right and Wrong are hurl'd , And Knave and Fool between 'em share the World ! Menalcas . 'T is not for Man , with a too daring Eye , To look into the Secrets of the Sky ; Or if he shou'd , in vain he strives to see Through the dark-woven folds of Destiny . As the Meridian Sun all flaming bright , Gaz'd on , confounds and quenche's Human Sight ; So Reason fail's , and sink's beneath the Weight Of Will , Omniscience , Providence and Fate . But Thou , great Soul , disburthen'd of thy Freight , Ar't Landed now , on 'tother side of Fate : To Thee those Distributions all are clear , That so perplex , and so confound us here . 'T is true , thus much by Reason's understood ; Affliction is the Test that try's the Good : Where e'er it Visit's , 't is by Heaven's Command ; Not shuffl'd out , as Vice wou'd understand , With blinking Eyes , and a promiscuous Hand . If prosp'rous Fortunes are to most a Snare , Why not th' Afflicted God's peculiar Care ? Expos'd to black'ning Tongues , and faithless Friends , Only to ply their Souls for Nobler Ends : For Regions where we 're known , and know aright , Where day is never to resign to Night , And flying Time no more can bound Delight . Shou'd Pleasure here run smooth with equal Feet , And Life , thô long , no Disappointment meet ; Shou'd Hope succeed in ev'ry VVish it make 's , And Grief ne'er seize the Soul it once forsake 's ; Shou'd ev'ry Pious Man be Fortune's Care , Humility be cloath'd , and Pride be bare ; Shou'd the first Honours be by VVorth possest ; Shou'd that still rise , and Vice be still deprest ; VVhat e'er hereafter more were to be giv'n , VVe shou'd rest here , and seek no other Heav'n . But since this never was , nor will be so , Not Revelation scarce can plainer show , That Vertu 's not to wear her Crown below . This Contemplation shou'd your Griefs remove ; Our very Suffering a Reward does prove , It must not be on Earth — and it must be Above . Alexis . With this , Menalcas , firmly I agree But it not lighten's our Calamity . Bertudor , thô to endless Joy he 's gone , Has left us cause for a whole Age to Moan . When great Elijah did on high ascend , And Heav'n's bright Chariot his Ascent attend , What Joy was it to his remaining Friend ? He , in his Loss , deplor'd his Country's Fate , Their Civil Strife's , and cruel Haz'ael's Hate ; Nor yet is ours a fix'd unmurm'ring State. When will deliv'rance from Oppression come , If such as He are call'd so early Home ? When will our Publick Fears , and Private Hate Be o'er , if thus we lose such Props of State ? Who , when the Royal Cause is sunk so low , Will set so vast a Fortune at a Throw , And with such Skill , divert th' impending Blow ? Who in the Gap , when Force wou'd Right devour , Will stand so firm against unbounded Pow'r ? Stemming the Tide of violated Laws , Till he has made the Just , the Prosp'rous Cause ? O Britain ! Thou , whose Happiness He sought , Whose Happiness He wou'd with Life have bought , Thy Peace his constant Aim , and still intending Thought ; Let thy sad Genius now put Sables on , And through the Land diffuse unless'ning Moan , That ev'ry Eye may VVeep , and ev'ry Breast may Groan ! And thou , O Learned Town ! whose Sacred Name , Has been so long th' envy'd Theme of Fame ; Thou too , should'st in the Mourning Concert share , Scarcely so much thy Guardian Angel's Care. Who e'er before made Thee appear so Great , Or in thy Civil , Learn'd , or Martial State ? Or who hereafter ( through more Trials prov'd ) VVill leave Thee — so Bemoan'd , and so Belov'd ? How did He Factious Fears and Doubts control ! How still Contention ! and how tune the Soul ! How baffle Envy ! and how silence Pride ! In all Elections certain to Preside . Others to Heats and Strifes , and Feuds wou'd run , But where he came , he made all Voices one : With a bare Breath , they mov'd as he enclin'd , Like standing Corn , all bending with the Wind. At once to ROIALTY and RIGHT a Friend ; Nor did He to thy Burroughs recommend A needy Race , for Policy to bait , Like Gudgeons , catch'd with Pensions by the S — te . But while , bless'd City , I 'd thy HERO show , I rove , and make Digressions from my Woe . Ah never ! never cease to Sigh His Name ! So true to Honour , and so dear to Fame ! Let all thy Sons bewail th' Exalted Man ; And thou , Immortal Yw — ings ! lead the Van : Thou , who new force do'st to our Language give ; He who so well can Praise , as well can Grieve . Ransack the silent Seat where Mem'ry lies , To bring our Woes proportional Supplies : Let not the hoary Dews of Lethe steep So many Vertues in Eternal Sleep : But as they pass our Intellectual view , Let Sorrow grave 'em deep , and keep 'em new : Then when we have survey'd th' amazing Store , Make us reflect , their OWNER is no more ! How all that 's Prudent , Noble , Just , and Brave , Is cover'd with Bertudor in the Grave ! O Thought ! that on the Rack does ev'ry Nerve constrain ! Distraction were less Grief , and Dying gentler Pain ! Menalcas . My dear Alexis , if that Rain must fall , But speak the Hero's Worth , then weep it all . Alexis . It was my full Design — but first , my Friend , ( And Weeping , I 'll the sad account attend ) Tell by what Malady he hence was torn , With how confus'd a Grief the loss was born , All Raving ! — 't was too little sure to Mourn ; He had to Human sight , no least Decay , VVarm as a Summer's Sun's reviving Ray , Nor promis'd less than a long Summer's day ; Fresh as the Morning , when the pearly Dew Foretells the bright Meridian to ensue : But there He stopp'd ! there did the Gloom arise ! Veil'd with surrounding Clouds from Human Eyes ! Eclips'd , when most conspicuous in the Skies ! Unwillingly the Rural Shades He left ; ( Unhappy Shades ! of all your Joys bereft ! ) Never in Senate He deny'd His Aid ; This only only Time , He wou'd have staid ; But 't was His Country call'd , — whose call He still Obey'd . — But I prevent Thee , dear Menalcas on , And — if I can — I 'll Stifle in my Moan . Menalcas . To tell you true ( who e'er it may displease ) He dy'd of the Physician — a Disease That long has reign'd , and eager of Renown , More than a Plague , Depopulate's the Town . Inflam'd with Wine , and blasting at a Breath , All it's Prescriptions are Receipts for Death . Millions of Mischiefs by it's Rage is wrought , Safe where 't is fled , but barb'rous where 't is sought : A curs'd ingrateful Ill , that call'd to aid , Is still most fatal where it best is paid . So slight at first his Ail , it cou'd have done No further harm , but must of course ' been gone , Had not this first Malignance forc'd it on ; And cruelly ( till then , all pure and good ) With it 's own Venom , dash'd the Circling Flood . — By this time , we the Hero's Danger found ; He near Expiring , and we Weeping round . The Sighs of Widows , and the Orphans Cries , Importunate for Aid , besieg'd the Skies . — — And now the Fevor seem'd in part t' aswage ; Death grin'd a horrid Smile , and half forgot his Rage . As he grew better , so the Town reviv'd , As Joy it self were from his Health deriv'd . But whether 't were to shew , tho ne'er so late , How fervent Pray'r can turn the course of Fate ; Or whether 't were a last expiring Glare , The fatal Hope that ushers in Despair ; Or whether yet the line of the Disease , Cou'd be no further lengthen'd out for Fees , He soon relaps'd , relapsing , weaker grew , And the pale Tyrant came again in view . Here Grief was at its utmost stretch disclos'd ! We all Confounded , He alone Compos'd . What Blessings did He to his Friends bequeath ! What Joys describe , what dying Raptures breath ! With what assurance did he meet his Fate ! How fearless pass th' Inevitable Gate ! His Soul had by Anticipation here , A taste of Heav'n , before it yet was there . O Truth ! O Innocence ! O peaceful Close ! Hail him ( ye Angels ) to his long Repose . — But now an Universal burst of Woe , O'er all the Town , did like a Torrent flow . The very Senate Mourn'd his early Fate , Mourn'd this ADJVSTER of the Church and State ; As quite despairing any more to see RELIGION reconcil'd to POLICY . The Clergy next their PATRIOTS loss deplore , No more to hear his Voice ! to have his Smiles no more ! In dang'rous Times they freshly call'd to mind , How diff'rent Parties in their Aid he join'd ; Then with a Grief too big to speak in Tears , In Silence sunk beneath their former Fears : For ne'er before in the most Impious Age , Were they pursu'd with such Invet'rate Rage , So Slighted by the Great , and Slander'd from the Stage . His Friends you next might see Distracted stand , Too weak the Streams of Anguish to command : Nor Compass , Card , or Pilot , left to guide Thy hopeless plunge into the raging Tide . But theirs , and ev'ry Grief the Poor's out did , Tearing the very Earth up , to be hid , And Raving , Self-Destruction was forbid ! A frightful Prospect they before 'em see , Of Wants , and un-reliev'd Adversity . Ev'n those that knew him but by Common-Fame , With Tears repeat their Common Patriot's Name . Nor less it ought our just Regard to have , To think what Numbers mourn'd him to the Grave : With mutual Praise , their mutual Sighs did Vie , And from so many Mouths , opprest the Sky . — There rest His Ashes : — but his Nobler Name , Expanding as it mounts the Starry Frame , Shall fill th' expiring Breath , and latest Gasp of Fame . Damon . 'T is done , the Task you bid Menalcas do ; His Praise , a Nobler Task , we now expect from you . Alexis . That Praise , alas ! shou'd be by Angels sung , At least the first of the Castalian Throng : Not in my Numbers , broken , rough and lame , But Verse of the duration of his Fame , Such as , where-ever read , shou'd sway in Chief ; Mine's but the Duty of a Servant's Grief : Thô yet ( so much my Soul His Name revere's ) What in my Stile Un-elegant appears ; I 'll Sanctify with Truth , and Polish with my Tears . Witness , ye everlasting Lamps above , Ye Sacred Lights that round us Nightly move , Witness how oft , when the long day was done , And all Devotion silent , but his own , We 've seen him on his Knees before th' Immortal Throne . As if at neither Morning , Noon , and Even , There Hours enow to Piety were giv'n : Part of the Night in Prayer He always spent ; The Time by most , to Wine and Lewdness len't : No Hypocrite e'er with more Ardor cou'd , Un-seen be Ill , than He 'd un-seen be Good. What ever doing , or where e'er he were , His Privacies did no Detection fear ; We ne'er cou'd find Him when unfit to see , Nor hear Him , but the Theme was Piety . No Faith by Works was ever oft'ner shown : If when no act of Charity is done , That day be lost — He never squander'd one . As soon the Sun might cross from Pole to Pole ; As soon the Wandring Planets cease to roll , As he dismiss the Poor without their Dole . No Fears , by which our Scepticks are distrest , E'er found the least admittance to his Breast : Where e'er he turn'd his View , Sea , Farth , and Skies , GOD , in his Works , was present to his Eyes . Unhappy they ! that see this wrond'rous Frame , And , after , make a Doubt from whence it came ! His Converse thô 't was cheerful , ne'er was Vain ; His Soul wou'd start , to hear a word Prophane : That fatal Rock , where half our Nobles split , Lost for the poor Repute of having Wit : VVith such , the Vertuous are the only Elves , But Devils are thought Angels by themselves . VVhere once He Lov'd , He never cou'd Distrust , Kind to a Fau't , and to a Scruple Just : — But most , He most did fly the Snares of Lust . Not all the Darts thrown by the Beautious Kind , That Light'ning like , so quick a Passage find ; Not all their Wit , and never-ending Art , His once engag'd Affection , cou'd divert , Or melt the Chastity that Wall'd His Heart . Our Saviour's Precept , He to Practice brought , And never , never Lusted — not in Thought ! And , to reward His Truth , He twice was join'd In Wedlock , to the best of Women-kind . The First , the brightest , purest Soul that e'er Was sent from Heav'n , to shew us Mortals here What Angels and Translated Saints are there ! To see Her once , was ev'ry Charm to know , Of Peace above , or Purity below ; Imagination cou'd no further go ! So sweet her Form , th' Idea warms us yet ! — But Ah! that Light in all her Glory set , In all her Youth ( and we all drown'd in Tears ) E'er She had number'd three and thirty Years ; Yet thirteen times had call'd Lucina's Aid , And was as oft a happy Mother made . His next did a like Scene of Joy Presage ; That giv'n to Charm his Youth , and this to Bless his Age ; Her Mind so justly to Her Form contriv'd , The living Wife , but seem'd the Dead Reviv'd : No jot Impar'd , or less amazing Bright , For her succeeding such a Glorious Light. A strange Eclipse had certainly been thrown , On any Face , or Vertue but her own . Here were a Subject now our Voice to raise , To sing at once her Sorrows and her Praise ! A Year ! but one short Year in Wedlock run , E'er robb'd of all the Worth her Eyes had won ! Her Eyes ! a Charm that cou'd for Ages bind , Were Comfort certain , or had Fate been kind . Ah Beautious VVidow , ! cou'd I think , when late The Muse did on your happy Nuptials wait , That such a Scene of Pleasure , Love and Light , So soon wou'd close in Everlasting Night ! That one short Year wou'd so destructive prove To strictest Vertue , and to noblest Love ! Ah! what avail's our Hope , if Truth must here Be least , or latest Providence's Care ? What comfort have we , towards the Goal to strive , If thus the Stream of Fate at Random drive ? If all the Blessings of the Good and Fair , Must like a Bubble break , and end in Air ! Damon . You know there 's none exempt from Human Cares — But , Friend , you lose His Vertues in your Tears . Alexis . Forgive me , Damon , I 've too long digrest ; But who cou'd hold , to see such Charms distrest ? All Praise we owe , is to his Vertues due , But some regard , must wait on Beauty too : Ev'n He himself wou'd Pardon such as start , To give our Duty , where he He gave his Heart — — But to our View , His Temp'rance next appears , His fast Companion from his early Years . In all th' Affluence of a Wealth so vast , He ne'er the Common Bounds of Nature past . Thô on his Board , ( where all the Season's smil'd ) What Earth cou'd furnish , plentiously was pil'd ; Thô there the Sea a constant Tribute paid , And richest VVines ( declining Nature's aid ) Flow'd round , as from a Spring that ne'er decay'd . 'T was but prepar'd proportion'd to His Store , To feast his Neighbours , and to feed the Poor . How oft wou'd He from all his State descend ? Then only proud , when He cou'd serve a Friend . Upon His Word , you as on Fate , might rest ; The rather , if it crost His Interest . To Truth ev'n his most trivial Thoughts did tend , As heavy Bodies sink , and Flames ascend . Ev'n Contraries His Meekness reconcil'd , As soon as Anger touch'd his Breast , 't was Mild : His Frowns so stern , when he did Vice reprove , Through His Aversion , made you see his Love : From most , resentment does in Hate conclude , But his Concern was always for your Good. For ev'ry turn of Human Chance prepar'd , His Vertues ne'er were missing from his Guard : And by a wond'rous Mixture , you might find In him the Hero and the Christian join'd ; The Loftiest Courage , and the Lowliest Mind ! VVhat shall we say ? — unless by Angels Penn'd , His Praises , like our Grief , can have no end . Nature her self , does of this WORTHY boast , Aloud she cries — Here was no Labour lost , While to their various Molds I 'd others sit , Ten thousand fail me , for one lucky hit . Hereafter , when the Nobler Souls I Frame , Such as shall early get a Deathless Name , And late pursue the shining Chase of Fame , They , by this PATTERN , shall be all Design'd , And , Copying Him , Exalt the long Degraded Kind . Mena. Were not your Sight subservient to your Moan , You wou'd perceive it is already done : What Copy can you hope to see so fair , As that he drew in His Illustrious HEIR ? Who is more likely Fame 's now sinking blast To lift again as high , and make it last ? A Noble Character , I grant , you 've drawn ; But since 't is Darkness there , look on the Rising Dawn : What Promises Bertudor's Worth cou'd give , Like a New Eden , all in Him revive . Then in our Hope , His CONSORT with Him shares , Born for His Ease , and soft'ning all His Cares ; She does the Noblest Modern Instance prove , Of Peace in Wedlock , and of Truth in Love. This Happy Pair thy Sorrows shou'd divert ; And never was a Nobler VVork for Art. Damon . Begin , Alexis , let thy tuneful Song , Paint Him all Lovely , Affable , and Young : Then let it shew the vast advance His Youth Has made in Honour , Eloquence , and Truth ; How none to Pleasure , e'er was less a Slave , More throughly Noble , nor more early Brave . VVith Him , his Gen'rous Brothers VVorth proclaim , VVho what they owe Their Birth , will pay in Fame : In Peace , they shall the Arts of Peace adorn , Or War , if they for bloody War are born . His Sisters , then shou'd be Triumphant shown , Their Sables off , and all their Brightness on ; Warming where e'er their happy Influence flies , Love in their Mien , and Conquest in their Eyes ! Menalcas . As justly shou'd the Fair Carnarvon's Name Be handed with Her Niece's down to Fame : She , who by Vertue , does assert Her Blood , And values less Her Birth , than being Good : That Sister , who so much His loss deplor'd , And seem'd at last , as hard to be restor'd : That Sister , who to save Him , wou'd have Dy'd , Who all His Sickness , on Her Knees wou'd ' bide — Ah! cou'd so bright a Suppli'ant be deny'd ! Let not her Num'rous Alms be hid in Night , Tho Private done , and flying Human Sight : Nor shou'd her Chastity thy Pen decline , Th' Heireditary Vertue of the Line ; — Begin — and be thy Song as Famous , as thy Theme's Divine ! Alexis . Ah Friends ! — I grant my Duty owing there — But first ( ye Pow'rs ) I 'll first perform it here ; First with a bleeding Heart , and weeping Verse , Pay my last Homage to Bertudor's Hearse . That Office o'er , we to their Names will turn , There truly Praise , as here we truly Mourn . — — But no such Theme shall now the Muse employ , No thought of Comfort ! nor no dream of Joy ! Faithful to Grief , and wedded to my Moan , All my Relief shall be — to hope for none ! — — Ha! Damon ! where ? whence came these dismal Cries ? Shriek'd out as they were Nature's Obsequies ! As if the Gen'ral Doom just now were bid , And cleaving Earth were yielding up its Dead ! Mena. To the same Cause of Grief the Country yields ; I spread the News through the Wiltonian Fields ; No longer now bemoan'd by Swain to Swain , It gather's Head , and sweeps along the Plain : Like an Impetuous Flood , it all o'er-bears — The sadder Deluge , as 't is made of Tears . Alexis . Lead on Menalcas . — This will be a Scene Fit to Indulge the Sorrows I am in ! Hark! louder ! How the sad affrighting Sound Does from the Hills , back on the Plain rebound , And tells us — Death can now no deeper Wound . The Flocks and Herds run bleeting o'er the Plains , And Sympathize with the Despairing Swains . Some dismal Tydings , Heav'n's uncommon Rage , In Groans of Thunder did last Night Presage : The faithful Dogs in horrid Consorts Houl'd And the fierce Woolves , Un-guarded found the Fold , And Croaking Ravens Death and Woe foretold ! With Light'ning sing'd , the blasted Heath is bare , And Horror is the sole Possessor there . — But let us haste and join 'em , now their Grief Is at the full , and hopeless of Relief : Bertudor is their Theme — Bertudor we Will cry , and Eccho back their Misery . Bertudor ! O Bertudor ! — O no more ! For ever now no more ! — Away ! and let me join the Weeping Throng , To hear him Mourn'd , to hear his Praises Sung , And die with the Dear NAME upon my Tongue ! FINIS . 
A70654	----	Threnodia, the churches lamentation for the good man his losse delivered in a sermon to the Right Honourable the two Houses of Parliament and the reverend Assembly of Divines at the funerall of that excellent man John Pym, Esquire, late a Member of the Honourable House of Commons : preached in the Abbey-Church of Westminster / by Stephen Marshall ... Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A70654 of text R17869 in the English Short Title Catalog (Wing M794). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 86 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A70654 Wing M794 ESTC R17869 12109956 ocm 12109956 54184 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70654) Transcribed from: (Early English Books Online ; image set 54184) Images scanned from microfilm: (Early English books, 1641-1700 ; 241:E80, no 1 or 720:10) Threnodia, the churches lamentation for the good man his losse delivered in a sermon to the Right Honourable the two Houses of Parliament and the reverend Assembly of Divines at the funerall of that excellent man John Pym, Esquire, late a Member of the Honourable House of Commons : preached in the Abbey-Church of Westminster / by Stephen Marshall ... Marshall, Stephen, 1594?-1655. [5], 42 p. Printed for Stephen Bowtell ..., London : 1644. "Threnodia" in title transliterated from Greek. M793 and M794 appear to differ only in the order of binding of the preliminary pages, neither of which follows the signature count. Reproduction of original in Thomason Collection, British Library and Huntington Library. eng Pym, John, 1584-1643. Bible. -- O.T. -- Micah VII, 7 -- Sermons. Funeral sermons. Sermons, English -- 17th century. A70654 R17869 (Wing M794). civilwar no Threnodia. The churches lamentation for the good man his losse: delivered in a sermon to the Right honourable the two Houses of Parliament, Marshall, Stephen 1644 15970 31 10 0 0 0 0 26 C The rate of 26 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-10 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Rachel Losh Sampled and proofread 2005-01 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion ΘΡΗΝΩΔΙΑ . THE CHURCHES LAMENTATION FOR THE Good Man his losse : Delivered in a Sermon To the Right honourable the two Houses of Parliament , and the Reverend Assembly of Divines , at the Funerall of that Excellent Man JOHN PYM , Esquire , late a Member of the Honourable House of Commons . Preached in the Abbey-Church of Westminster , by Stephen Marshall , B. D. Minister of Gods Word at Finching-field in Essex . Published by Order of the House of Commons . Esa. 57. 1. The righteous perisheth , & no man layeth it to heart and merciful men are taken away , none considering that the righteous is taken away from the evil to come . London , Printed for Stephen Bowtell , and are to be sold at his Shop in Popes head Alley . 1644. To the Right honourable THE Lords and Commons assembled in Parliament : Right Honourable , THis plaine piece , which ( were it worthy ) should bee sacred to this excellent Man , memory , comes now also devoted to your service : It should have been his picture , but becomes your possession ; and let it be inter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and that by your fourfold interest . 1. In himselfe , whilest he lived , every one of you deservedly esteeming him as a Friend , a Brother , if not a Father . 2. In his losse , ●or rather yours of him ) which because I cannot describe , 〈…〉 vaile over with silence . 3. In the worke wherein hee lived , and by which he dyed ; which was not so much his as yours ; or , yours , as your Countries , your Gods : in which he laboured so much , that he died the sooner , that you might have his better helpe toward the finishing of it , who ( through the mercy of God ) live longer . 4. In this meane Sermon , which by your command comes to publike view , and therfore craves patronage in your favourable acceptance : The Lord make it yours by a greater right ; even by making the commands delivered in it to be so ingrafted in your hearts , that you may all not onely with him be cast into the same mold , but that his Spirit may be so doubled upon you all , that you chearfully and without fainting may beare whatever remaining heat and burden of the day ; and at last come to the same blessed evenings-reckoning , rest , and reward in everlasting life . So prayeth daily Your most unworthy Servant , in , and for Christ Iesus , Stephen Marshall . Die Veneris , 15 Decembr . 1643. IT is this day Ordered by the Commons assembled in Parliament , That Master Sollicitor doe returne thankes to Master Marshall , for the great paines he tooke in his Sermon preached at the Funerall of Master Pym , a worthy Member of the House of Commons ; and to desire him to print his Sermon . And it is Ordered , that no man presume to print this Sermon , but whom the said Master Marshall shall authorise under his hand-writing . H. Elsynge Cler. Parl. D. Com. I doe authorise Stephen Bowtell to print this Sermon . Stephen Marshall A SERMON PREACHED BEFORE THE Right Honourable , the LORDS and COMMONS , and the Reverend Assembly of Divines at the Funerall of JOHN PYM ESQUIRE . RIght Honourable and beloved , Should a stranger behold the face of this Assembly , and see the Honourable Houses of Parliament , and the Reverend Assembly of Divines , and such a great confluence of persons of all ranks and qualities , in this mournefull posture , they would say as the Inhabitants of Canaan did , when they saw the mourning for old Jacob in the floare of Arad , This is a grievous mourning to England ; and would certainly enquire , What Prince ? what great man is this day fallenin our Israell ? But you , who knew the worth of this excellent person , whose shadow lies here before you , doe rather wonder that all faces are not covered with blacknesse , and all bodies with sackcloth , and come hither so fully prepared to mourne , that you even long till something bee spoken of him , that you may ease your hearts a little , though it bee with weeping . But stay a while ( I beseech you ) till I first deliver an errand from God , the ground whereof you shall find , Micah the seventh , the first and second verses . MICAH . 7. 1 , 2. Wo is me , for I am as when they have gathered the summer fruits , as the grape gleanings of the vintage . There is no clusterto eat : my soule desireth the first ripe fruit . The good man is perished out of the Earth . THis Text , and two or three verses following , containes a sad complaint of the Prophet in the Churches name , of the small number of the good , and the great multitude of evill men in the dayes wherein he lived . The paucity of goodmen is set downe in an elegant comparison : they are as the scatterings after the In-gatherings of the summer fruit , as the grape gleanings after the Vintage , here and there a berry in the top of a bough , not an whole cluster anywhere left to eat . She needed full clusters ; the worke she had to doe required many able hands , and gratious hearts . There were clusters enough of vile ones , whole boughes , whole trees , whole hedge rowes of such were to be found every where . Every Family , every street , Town , and City abounded with them . There were Princes that were oppressours , Iudges who received bribes , great men uttering their mischievous desires , a world of people who lay in wait for bloud , who could hunt every man his brother with a net , that could doe evill with both hands earnestly , the best of them as a briar , the most upright sharper then a thorne hedge ; but such a thin scattering of men willing and fit for the service of God and his Church , that if one searched as diligently as Diogenes did in Athens at noon day for an honest man , hee was hardly to be found . But how comes the Church to be thus empty ? had she never any better store ? O yes ! she had precious Sonnes , comparable to fine Gold ; She had Nazarites , purer then Snow , whiter then Milke : At the first she had her Iudges , that were upright and wise ; her Prophets , that taught them the feare of the Lord ; her Priests and Levites pure , who bore the Vessells of the Sanctuarie : she had her mighty men , and the men of warre ; the honourable man and the Counsellor , the cunning Artificer , and the eloquent Oratour : She had every place furnished with men of renown , the Throne , the Campe , the Senate , the Colledge , the City , but in her greatest need they were well nigh all gone . How gone ? Were they apostatised ? had they voluntarily left her ? No neither ; but even perished , cut off before their time , and for these things she weeps , her eyes run downe with teares , and she cries out , Woe is mee , because the comforters which should refresh her soul are removed farre from her . O England , England , I see thy woefull face in this Glasse : this Text holds out a type of thy sad condition . But I proceed to the words , Woe is me , the good man is perished out of the earth . Wherein observe these two things . First , The state and condition of the Church in this Prophets daies , The good man is perished out of the earth . Secondly , The Churches sensiblenesse of her present condition , Woe is me for it . The words need no great explication , only let us enquire what is meant by the good man : Secondly , what by the good mans perishing . By a good man in the largest sense is meant a godly man , a holy man , a righteous man , but more strictly , here a good man is an usefull man , such are instruments of good to others , such as are good Magistrates , the pillars of a State , who execute judgement and justice in the gate : a Mordecai , who seeks the wealth of his people , and procures peace to all his seed . Or good Ministers , such an one as Jehojada , who did good in Israell ; such an one as Barnabas , a good man and full of the holy Ghost , by whose Ministrie much people were added unto the Lord . A good Father in a Family ; as Abraham , who teaches all his children the feare of the Lord : Thus some interpret that place , Rom. 5. 7. Scarcely for a righteous man will one dye , yet per adventure for a good man some would even dare to die : that though they would hardly die to excuse an ordinary man though godly , yet some eminent usefull man , they would not onely with the Galathians pluck out their eyes , but lay downe their lives for them . Secondly , what by perishing ; how the good man may be said to perish . You know to perish in the common acceptation is taken in the worst sense , to be cut off from the Land of the living by the hand of God in wrath and fury , and their soules cast for ever into the pit of Hell ; but thus the good man perisheth not ; though the wicked be driven away to Hell in his wickednesse , yet the righteous hath hope in his death . But here to perish , and elsewhere is to dye immaturely , unseasonably , to bee cut off from the place where they were usefull , and could ill be spared . Many excellent lessons doe these words hold forth unto us : As first The Prophet makes the Churches condition his own , with Aaron bearing them on his shoulders , on his brest-plate , yea in his very heart . If it be ill with the Church , you may discerne it in his countenance , heare it by his speech . If well , by the cheerefullnesse of his spirit . If they be afflicted , he mournes ; if they rejoyce , he is cheerefull with them . Secondly , the Prophet observes all his people , whose faces stand towards heaven , who looke another way ; who are Saints , who are Children of Belial ; is diligent to know the state of his flock . Thirdly , that it is no new thing to find in the Church of God , many evill , and few good ; in Gods field , many tares , little good Corne ; in his Barne floar , much chaffe , and little Wheat ; in his great house , many Vessels of dishonour , and few of honour ; many stones , few precious stones ; in his drag . Net abundance of weeds , many bad Fishes , and few good ones ; in his Vineyard , many wilde grapes , and few right Grapes . Fourthly , And this also ; that even those few Godly men , which are the Churches Treasure , are subject to Death , even immature and untimely death , as well as others . But , I passe over all these , with a bare mention of them ; and confine my selfe to these two Observations , as most cleerly held forth in the Text , and suitable to this sad meeting . First , that the most excellent and usefull men , are often taken away , when the Church could ill spare them . The Church at this time did abound ( as wee also now doe ) with Sons of Belial , compassed about with many Enemies , and therefore needed the first ripe fruits , many choise Instruments , and yet those very few Shee had were now taken away ; the good man is perished out of the Earth . Secondly , that when God doth this , it is a matter of sad lamentation ; Woe is mee , the good Man is perished , &c. The first of these , that God often takes away choisest men , Men more precious then Gold , then the fine Gold of Ophir , When the Church hath greatest need of them , hath , ( alasse ) abundance of sad evidence ; A whole Cloud of Witnesses might easily be brought in : A large Catalogue of Examples . Abel , the first Flower that ever grew in the Lords Garden , cropt off as soone as blowne , and in him all the seed of the Woman devoured by the seed of the Serpent ; slain by the eldest sonne of reprobation ; So Moses and Aaron , when the Israelites were to take possession of the Land of Canaan , to root out thirtie Kingdomes , to set up both Church and Common-wealth , these long experienced and able Leaders , Prince and Priest , taken off in the very beginning of the work , and all seem to be left to raw heads and hands , that know not how to manage it : so Elisha the man of God fell sick and died , when in the judgement even of a wicked King , he was all the Chariots and Horsemen of Israel , all the strength they had left : So Iosiah , that rare and excellent Prince , who seemed to be created as a new Star , purposely to shine in those darksome times , cut off in the midst of his work , for whose death Jeremiah composed the whole book of the Lamentations : And in the Christian Church , in the beginning of it , when all the World was to be subdued to the faith of Christ , The Harvest very great and the Labourers but few , Iohn the Baptist , a greater Prophet then whom was never borne of a woman , comming in the spirit and power of Elias , to turn the heart of the fathers to the children ; and the heart of the children to the fathers , and the disobedient to the instruction of the wise , taken away violently , after but two or three years work , whiles he was making ready a people for the Lord : James the brother of Iohn , one of the Pillars , one of the chief Apostles , cut off by the sword ; and Stephen a rare man , full of the Holy Ghost , whose wisdom and spirit the enemie was not able to resist , exceedingly fitted to convince the Iewes , and to prove that Iesus was the very Christ , suddenly taken off , and knocked on the head in a popular tumult and commotion : And now of late , our Edward the sixth , another Iosiah , when this Land had been long in bondage unto Antichrist , overwhelmed with the darknesse of Idolatry and Superstition , and seemed to be purposely raised up to bring light and salvation to this desolate Land , while he was preparing this wildernes to be the Lords fruitfull Vineyard , planting it with the choisest Vines , and setting up a Wine Presse in the midst of it , walling it , and fencing it about , after five or sixe years labours , suddenly snatched away . So the incomparable King of Sweden , brought over the Baltick Sea by the hand of God to restore the ruines of Germanie , travelling in the greatnesse of his strength , and working little lesse then wonders for two or three yeares together , and drawing the eyes of all men towards him , as the man that should undoubtfully have delivered that woefull Countrey ; in a moment this bright Sun set , soon after his rising : Yea , since this very Parliament , when there was never more work nor fewer hands ; Religion to be reformed , Liberties to be recovered , great offendors to be punished , and all the Gates of Hell opened to hinder us , to devoure us , yet of those few how many of our choisest Nobles , Parliament men , souldiers and Ministers , hath the hand of God deprived us of ? But what need we seek for more examples , when our blessed Lord and Saviour Iesus Christ was himself cut off from out of the Land of the living , when he had not attained the one half of the age of man . This is one of the Lords strangest works , a woke wherein his enemies often rejoice , and his people mourne , the reason therefore should diligently bee sought out ; in which enquiry wee shall find , that he , whose works are all done with unsearchable wisdome and for excellent ends , doth hereby first provide for his owne glory , and that manie waies . As first , he often takes away instruments , that it may be known that his Church and Cause is not supported by them , but by himself alone ; that the Pillars of the Church are not borne up by any created strength , but by him , Who measureth the water in the hollow of his hand , and weighs the Mountaines in the Scales , and the Hills in a Ballance ; that men may know , when the youths faint and be wearie , and the young men utterly fall , the most active and able Instruments brought to nothing , yet the Church is carried in his bosome , and by him alone shall renew its strength , and mount up with wings as an Eagle , run and not be wearie , walke and not be faint . Secondly , to set out his wisdome and the aboundance of spirit , in providing varietie of instruments : he purposely takes some away to make way for others , as in the frame of the world the varietie of the creatures indued with their severall abilities doe all serve for the beauty and good of the Vniverse : and thereby set forth the wisdome as well as the power of the Creator : so here Moses shall have one part , Ioshuah another ; And Ioshuah shal do as excellently in Canaan as Moses in the Wildernesse , he shall honour God as much in the Military part , as the other in the legall : Elihu a youngmen shall convince Iob , and compell him to give glory to God , when other wise and gracious men , much older then his father , had long wrangled with him to little purpose : Elisha , who powred waterupon Elijahs hands , shall work more miracles then his Master did : yea , Christs Apostles shall doe greater works then he himself did , that the world may know that he hath aboundance of the spirit . Other Kings and Princes are compelled to preserve their chief Instruments , because when they are gone they know not where to find a supplie , but God ( as he needs none so ) when he pleaseth to use any , can raise up stones to be children , and children to doe the worke of men , and yet all these empty Pipes , further then he fills them , bubbles , easily broken , further then he supports them . And that is the first reason . Secondly , As for his own glorie , so herein hee also provides for the good of his owne people , his owne I say , both them that are thus cut off , and them that remaine behind . First , of them who dye , for they are henceforth freed from their labours , from the body of sin , from the cohabitation of it , the molestation of it , & the too often prevailing power of it , from the fierie darts of Sathans temptations , from the conversation of the wicked , from their oppositions , persecutions ; from the worlds allurements on the right hand , and afflictions on the left hand , from all these they are delivered , with which hitherto they had bin vexed ; yea and oft times taken away from greater evills to come , and they also enter into rest , receiving the full recompence of all their labours , not onely what they have actually done , but even what they were resolved and prepared to doe if God had been pleased to employ them any longer in his service . Secondly , for the good of them that live , ( though this seem most unlikely ) who shall lose nothing by cutting the pipes whereby mercies are conveyed , as long as the fountaine of power and goodnesse remaines i●tire in God himselfe , who can and will issue it out by other waies and meanes , to as great advantage of his people : yea , I say , he makes them gainers by it , and that severall waies . First , He hereby cures them of one of the most dangerous evills which his people are or can be guilty of , and that is , setting up the instruments of their good to be Idols in their hearts , which they are extream prone to doe ; and for this very cause doth the Lord often break these bubbles with the touch of his finger , that his people may thinke of them no otherwise then they are , and for this very reason some thinke the Lord buried the body of Moses , and would never let the people know where his grave was , because he foresaw that they would be ready to worship his dead body . Secondly , hereby the Lord doth humble his people , and awe them with the feare of his wrath , making them sensible of it , in these heavie stroakes , and quicken them more up to prayer , and serious seeking after himself , as this Church doth in this place ; Woe is me , the good man is perished , the Princes , the Judges , the Nobles &c. are all naught , none to be trusted , neither Wife , nor Father , nor brother , ver. 7. then followes , therefore will I looke to the Lord , I will wait for the God of my salvation , my God will heare me . And this lesson the Lord taught his people by Josiahs death , Lament . 5. ver. 16. &c. The Crown is fallen from our heads , good King Josiah is dead . Woe unto us that wee have sinned , for this our heart is faint , for these things our eyes àre dim , but thou ( O Lord ) remainest for ever , thy throne from generation to generation . VVherefore dost thou forget us for ever , and forsake us so long time . Turne thou us , O Lord , unto thee , and we shall be turned . Now this is one of the greatest blessings in the world , to be put into such an humble , penitent , praying , seeking temper as this is , his death which can procure this is like to be more advantageous then any mans life . Thirdly , Hereby the Lord makes his Church more sensible of his power , goodnesse , and faithfullnesse , when they shall find all these constantly continued , even when the instruments are taken away . Thus Moses the man of God taught the people upon the meditation of all the Sons of men returning to dust , to stay themselves wholly upon God , who was their dwelling place in all generations , from everlasting to everlasting , a God all-sufficient . Thirdly , though he doth this for the good of his owne glory , and the good of his owne Saints , both the living and the dead , yet hereby he makes way for his wrath upon others , who injoied th●m , and either opposed them , or under-valued them , or improved them not as they might have done , this God threatens , Isa. 57. The righteous perisheth , mercifull men are taken away , none considering that the righteous is taken away from the evil to com● : by their removal the Lord opens the Sluces to his judgments , as men pluck away the props or Pillars of an house when they are willing it should fall downe , as in Noahs time , as soon as God had housed him in the Arke , he presently sent in the flood upon the World of the ungodly : and in Lots time , as soon as the righteous man , vexed with the unclean conversation of Sodome , was removed from them , presently God rained fire and Brimstone from Heaven , and destroied those five Cities : thus was it in Iosiahs time , as soon as he slept with his fathers , all that fierce wrath of God wherewith his anger was kindled against Iudah and Ierusalem , which was kept in all the while Josiah lived , brake out to the removing of Judah and Jerusalem out of his sight . Give me leave now to make a brief application of this : First , Is this so , doth God often times take away the most usefull men , when his Church hath most need of them ; then let all the Church learn never to rest on men , how excellent so ever . I begin with this first , because it is our great and generall sinne , that we either vilifie or deifie all Gods instruments , either respecting them lesse or more then God will have us : if God give us any precious jewels , we deal as the Israelites did in the wildernesse , turne our golden Eare-Rings into an Idol , and thereby change our glory into our shame and misery , offering infinite injury unto God , who gives us these meanes to use , but not to depend upon ; to bring us neerer to him , not as we sinfully make them occasions to draw us further from him ; this is a very great sinne , whereby we lose the taste of Gods goodnesse , while wee choose to respect the stream rather then the Fountain , and even take our heart off from God , and stay too much upon the creature , making our comfort to ebbe and flow according as these weak props doe break or hold , and even compell God to deprive us of them , as Ezekiah uused the Brazen Serpent , reserving it in an honourable shrine so long as it was but looked upon , as a monument of Gods deliverance ; But when once they went a Whoring after it , he brake it in pieces ; and that they might know , it was but Ne●ushian , a piece of Brasse : thus doe we break our staves in leaning too hard upon them . It is confidently reported that the King of Sweden a little before his death told some in ward friends , that he verily feared God would not use him long , because the people attributed more to him then was due to a mortall man ; and I feare this sinne costs us deare at this day , we have over-valued our Parliaments , our Armies , our Treasures , our interests in the hearts of the people , leaned too much upon them , looked too little unto God , who hath therefore brought us low in most of these . To my owne knowledge , some good men have said of some choise Instruments , whose hearts were right with God , and zealous in his cause , These are the men who must do the deed ; God will certainly deliver us by their hands : Who when they have heard of the sudden and unseasonable cutting off of those men , have bin forced to lay their hand upon their mouth , and to say , What fooles are we to expect any great things from Man , whose breath is in his Nostrils . God hath sadly broke all our carnall confidence , some excellent men he hath took away by death ; some , whom we over-highly valued , have beene permitted to discover the falsnesse of their own hearts ; others , little lesse then blasted by peoples mistake , although their hearts remaine upright to God and his cause . And I verily fear , left our relying too much upon the assistance of our brethren from Scotland by their Armies , may more prejudice theirs and our successe , then the strength of the Enemies can do . Let us therfore be perswaded in the feare of God , to use men , as Gods instruments , but build nothing upon them , lest our expectation prove that of Cesar Borgia , who built infinite projects upon his interest in the Pope , and when newes was brought him of the Popes sudden death , cried out , This I never thought upon , now my designes are all lost ! Certainly , whoever lookes for much from men , how excellent soever , will prove like men who go to lotteries , with their head full of hopes , and returne with their hearts full of blankes . Let therefore every one whom God hath fitted for any service , doe what their hand findes to doe with all their power : this is Solomons counsel , Eccles. 9. and upon this verie ground , whatsoever thy hand findeth to doe , doe it with all thy might , for there is neither worke , nor device , nor knowledge , nor wisdome in the Grave , whither thou goest ; as if he should have said , thou knowest not how long God will use thee , lay not up thy Talent in a Napkin , thy Master may suddenly call thee to an account for it . This made our blessed Lord take so much paines , Iohn 12. & 13 , 14 , 15 , 16 , & 17 , Chapters , delivering all that excellent matter in one evening ; because hee was to leave them the next Day ; This made Paul continue his Preaching at Troas untill mid-night , because hee was the next Morning to bee gone from thence : this very Argument was thought upon and applied by our blessed Saviour unto himself , Iohn II. who when his Disciples would have perswaded him not to hazard himselfe among the Iews , who lately sought to stone him , answered , Are there not twelve houres in the day , must I not doe the worke of him who sent me , while it is called to day , when night comes no man can work : God hath fitted thee with many Excellent Talents , with Wisdome and Vnderstanding ; with place of Office and Authority ; with interest in Friends ; with strength of Body , and courage of Spirit , and by all these put some beames of his owne excellency upon thee , which is the greatest favour in the World : To be a usefull man , is at least equall with being a saved man ; ply this work diligently , doe as it is recorded of a famous Minister , who wrote upon his Study doore , Minister verbies , hoc age ; Thou art a Minister of the Word , attend to this worke ; and thinke often how uncomfortable it would be to thee , if GOD should take thee off in the midst of thy race , when thou hast burnt out much of thy Candle in play , wherein thou shouldest have done much of thy Masters worke . And Secondly , let the thought of this keep thee from being high minded , thinke not too much depends upon thee , it may bee thou imaginest what great need the Church or State , the City , Parish , or Family , hath of thee , or thy parts and abilities . Suppose they have , are these things thy owne , are they not thy Masters Talents , for which thou must be countable , and for which thou wilt be condemned as a Thiefe , for withholding that which was their due and none of thine ; but I tell thee , God hath no need of thee , thou art obliged to him for using thee , he is not obliged to thee ; he can do his work without thee , and raise up them whom thou thinkest meanly of , to doe greater things then thou-canst imagine : therefore whatever hee pleases to imploy thee in , bee faithfull in it , follow his businesse , and do it diligently , and with an humble heart . Thirdly , doth God often take away the choisest Instruments of our good after this manner , then let all learne to make use of them , and improve them to the best advantage while we have them : this our Lord teacheth upon the same ground , Iohn 12. 35. when his hearers had propounded a needlesse question , how he could say Messiah should be lifted up , that is , crucified , whereas the Scripture saith , that Christ abides for ever , instead of giving a solution to this doubt , he replies , Yet a little while the light is with you , walke while you have the light , lest darknes come upon you : as if he should say , you frivelously lose your time in making no better use of the light which shines among you , which is given you for another end , even to guide you to doe that work which alone is necessary ; to get sound evidence of your being children of the light ; to enable you to lead Gospel lives , under Gospel light ; you spend your time in needlesse questions , and neglect this which most concernes you , as if it were in your power to doe it at your leasure : but be not deceived , this Market will not long last , after a little while the Gospel will be taken from your Nation , and whoever then is to seek in this great work , will miserably wander in the darke , and lye down in sorrow . Let me therefore perswade you to give all diligence while this light shines , to get your calling and election made sure . Thus Christ there presseth it upon his hearers , and let us urge it upon our own souls , neglect no opportunity of drawing out from good and usefull men , what God hath put into them for our good , because we know not how long they shall abide with us : If any of us have any choice or excellent book which is our owne , we commonly read it at leasure , now and then a leaf or two , but if it be borrowed , and we know not how soon the owner may call for it , we sit up night and day , till we have gathered all the flowers out of it ; thus did Elisha the servant of Elias , when he once knew that his Master was shortly to be taken from him , he would not part a moment from his presence , but endeavoured earnestly to get as much of his spirit as was possible : O , if this wisdome were in us ! that considering the Prophets , and other servants of God , doe not live with us for ever , we might use them as Iacob did the Angel , not let them depart till we have got our blessing from them . Fourthly , but above all , because the most useful men are often taken away in an ill time from us , let us make sure of God , whose yeares , power , goodnesse , faithfullnesse , and truth , never faile , but are alwaies present and everlasting helps in time of trouble : this use the Lord teacheth his people upon the same ground , Psal. 146. 2. Put not your trust in Princes , nor in any sonne of man , in whom there is no help ; his breath goeth forth , he returnes to the earth , his thoughts perish : but happy is he which hath the God of Iacob for his God ; whose hope is in the Lord his God , which made heaven and earth , the Sea and all that is therein ; which keepeth truth for ever : the Lord shall raigne for evermore , even thy God , O Sion , unto all generations : This use the afflicted Church made of it , Isaiah . 63. 18. When they had considered the daies of old , and how all instruments and means of mercie had but their time , and how the Lord was alwaies the same , they sit down with this meditation , Doubtlesse , O Lord , thou art our father : though Abraham be ignorant of us , and Israel acknowledge us not , wee are past receiving any benefit from them , thou O Lord art our Father , our Redeemer , thy name is from everlasting : This use did Asaph also make of it , Psal. 73. when he had considered not onely the worlds vanity , and worldly mens vanity , but the vanity of whatever earthly thing was most like for to comfort him ; his flesh failed , and his heart failed : and how that the Lord alone was the strength of his heart , and his portion for ever , he concludes all with this , ver. 28. It is good for mee to draw nigh to God , and put my trust in the Lord God . And verily , so long as we are strangers to this , wee shall be as Saint Iames his double-minded man , unstable in all our waies ; as the weeds , which are driven every way where the ebbing and flowing Sea doth carrie them ; and as the topps of Trees , which are driven with every wind , this way and that way : but if once we had learned to make the most high our stay and strength , to trust in the Lord Jehovah , we might possesse our souls in perfect peace ; for in the Lord Jehovah is everlasting strength : We might bee as a Rock in the midst of the Sea , not moved with any tempest ; as Mount Sion , which cannot be removed , but standeth fast for ever . Now what argument could be a greater spurre to this , then to know the brevitie vanity , instability , of all other helps ; look upon whatever is deare , and thought to be advantagious to thee , without which thou knowest not what to doe , thy father , husband , Pastour , friend , estate , life , &c. of all these thou must acknowledge , they are but grasse , the glory of them is but like a flower in the field : but in God thou maiest find all the same things sufficiently , eminently , everlastingly ; an everlasting Father , an everlasting Husband , an everlasting Friend , an everlasting Sheepheard , an everlasting Portion , an everlasting Life . Let thy soule therefore waite upon the Lord , make him thy onely helpe and shield ; let thy heart rejoice in him , and trust in his holy name alone , and let thy mercy O Lord be upon us all , who desire to feare thy name , and to hope in thee alone . And thus much of the first observation , That God often deprives his Church of most usefull men , when they could ill bee spared . The second followes , which is , That when God doth take away such usefull instruments , it is a matter of sad lamentation : for proofe hereof wee have first God himself requiring of it ; 2. Examples of the Saints practising , thirdly , strong Scripture-reason inforcing it . First , you have God himself so far calling for it , that in Esaiah 57. hee charges it upon them as a great sinne , and the fore-runner of a great judgement , that the righteous dye , and mercifull men are taken away , and no man considers it . Secondly , we have plenty of examples , the whole Church crying out , Psal. 12. helpe Lord , for the Godly man ceaseth : for the faithfull faile from amongst the children of men . You all know the great lamentation made at the death and buriall of old Jacob ; at the death of Moses , of Samuel , of David ; especially at the untimely death of good King Josiah , how all Judah and Jerusalem mourned for him ; how Jeremie the Prophet lamented for him , and all the Singing Men , and Singing Women , spake of Iosiah in their lamentations to this day : and made them an ordinance in Israel , & behold their lamentations are written in the book of the Lamentations : insomuch that the greatest mourning that ever should be in the world , is by the Lord compared to the mourning of Hadadrimmon in the valley of Megiddon , which was the bitter lamentation of the Church at Josiah his death : so in the 24. of Esaiah , you shall find , that among the songs that were heard from the uttermost parts of the Earth ; even glory to the righteous , rejoycing in that remainder of Godly men , who were found amongst them , the Church cryeth out , My leannesse , my leannesse , Woe unto me , because the good men were but as the shaking of an Olive-tree , and as the gleaning Grapes when the Vintage is done : And when the Martyr Stephen was so barbarously murthered , when devout men carryed him to his Buriall , they made great lamentation over him . The time would faile to name particular instances : I will adde but one more , of a King , and hee none of of the best ; Ioash the King of Israel , who when Elisha was fallen sicke of his sicknesse whereof he dyed , came downe unto him , and wept over his face and said , O my Father , my Father , the Chariot of Israel , and the horsmen thereof . Thirdly , wee have also strong reason out of Scripture to enforce it . First , in regard of God , there is required sorrow , fear and trembling , at such evident manifestation of his wrath in these remarkable judgements . When Nadab and Abihu fell untimely by fire , which issued out from the Lord , and devoured them , though they dyed in and for their sinne , yet being the Lords Priests , from whom better things might have been expected , God commanded that the Whole house of Israel should bewaile the burning which the Lord had kindled : Assuredly if God would have the death of these men lamented ( in whose fall his displeasure was manifested , not against his people , but against themselves onely ) much more doth he expect it when he taketh away our jewells , our comforts , our meanes and instruments of good ; not in wrath to them who die , but in sore displeasure to us who remaine alive : when our heavenly Father thus spitteth in our faces , should we not be humbled and ashamed before him ? Secondly , From the hon●ur due to them who are thus taken away . God threateneth in his word , that the name of the wicked shall rot , but the memoriall of the just shall bee blessed : the righteous shall bee had in everlasting remembrance : now it is one great degree of rottennesse to the name of the wicked , as to live undesired , so to die unlamented : which was Iehojakim his portion , concerning whom thus saith the Lord , they shall not lament for him , saying , Ah my brother ! or , ah my sister ! They shal not lament for him saying , Ah Lord ! or , ah his glory ! He shall be buried with the buriall of an Asse , drawn and cast forth beyond the gates of Ierusalem . But now this is a great glory and honour which God putteth upon his servants , to have their death honoured with the sighs of his mournefull people , and embalmed in their teares . Was it not a great honour to the Patriarch Jacob , to have all the Princes and Nobles of Egypt , and all the Elders of Israel , lament his death threescore and ten dayes together ? Was it not a great honour to Abner , to have David and all his people following the Beere , lifting up their voices and weeping over him , & saying , dyed Abner as a fool dieth ? &c. Was it not a great honour to Elisha the Prophet , to have the King of Israel to acknowledg that the Chariots and Horsmen of Israel all fell in his death ? The like may be said of all mentioned before , and of Dorcas , about whom the Widdows stood weeping , mournfully shewing her Coats upon their Backs . I have read of Lewes the eleventh , King of France , that he counterfeited himselfe to die , to try whether his death should be honoured with the tears of his Court : and somewhat to this purpose , of Paulus Aemilius , whose Son died just when he was himself to triumph ; that hee more joyed to see their mourning for his Sonne , then in all the other glory of his Triumph : nature in these men did draw them to breath after that , which free Grace casts-in to them even in this World , who do worthily in the service of God , besides their eternall reward in heaven : that as they are desired in life , so they shall be lamented at their death . Thirdly , in regard of our selves , there is then great cause of mourning in divers respects : First , because we are hereby deprived of so many means of our good , of their counsell and direction ; the lips of the righteous feed many , and disperseth wisdome and knowledge : their examples are as a tree of life ; they are the lights of the world , their very presence every where a blessing : they are a blessing in the midst of the land , where-ever they goe God is with them ; God will give Kingdomes for their ransome ; hee 'll rebuke the devourer for their sake : they may stand in the breach , to turne away Gods wrath , when it 's ready to breakein to devoure people : they may run with their Censers , and stand between the dead and the living , and make an attonement for a whole Congregation when wrath is gone out from the Lord against them : the innocent men may deliver the Iland , and it is delivered by the purenesse of their hands : they are the very chariots and horsemen of the places where they live ; their Prayers are exceeding powerfull , which can open and shut heaven it selfe . What is it that the God of mercy will deny to their prayers , who saith , Aske me of things to come , concerning my sonnes , and concerning the worke of my hands command ye me ? In a word , they are very store-houses and granaries of good to the places where they live ; fruitfull trees , affording both food and shelter , the only excellent men of the world , they are wholly medicinable : and should not such a losse as this be felt and lamented ? Secondly , And as their death deprives us of much good , so it often presages and pregnosticateth wrath to come upon those they leave behind , Esa. 57. The righteous perisheth , and no man layes it to heart ; mercifull men are taken away , none considering that the righteous is taken away from the evil to come . So it proved in this place , The good man is perished , the vile are left behind ; then followeth , vers. 4. The day of thy watchmen and thy visitation commeth , now shall be their perplexity : It 's true , as I said before , to them who are godly , the Fountaine remaines when the Pipes are cut ; and there is ten thousand times more cause of joy in their God who lives , then of sorrow for their friends who die ; but to others it 's a sad prediction , that when God makes up his Jewels , and carries them away , he hath a day comming that shall burne as an Oven , and all the wicked shall be as stubble , that it shall leave them neither root nor branch . And indeed they are the very {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the onely meanes to keep off wrath and judgement from the places where they live : Every mercie saith to such a people , as Elisha to Jehoram , Surely were it not that I regard the presence of Jehosaphat , I would not looke toward thee , nor see thee : and the devouring judgements say to these godly ones , as the Angel said to Lot , We are come to destr●y this place , up get thee out , hast thee , escape hence , for we can doe nothing till thou art gone . When the Husband-man thus p 〈…〉 s up the fence , and gathers in his crop , it is a signe that shortly you 'll have wild beasts in the field : This , Jeroboam and his whole family found to be true , who had Abijah , one child in his family , in whom some good thing was found toward the Lord , and as soone as he was taken away , the judgements of God broke in upon his house , and cut off him that pist against the wall , and him that was shut up and left in Israel ; and took away the remnant of the house of Ieroboam , as a man takes away dung , till it be allgone . This the old world found true in Noah ; and Sodome , with the rest of the Cities , in Lot : this the Iews found true , when the Christians ( admonished from heaven ) left Ierusalem & fled to Pella ; soon after their departure the enemies made a trench about them , and laid their City even with the ground , and their children with them , not leaving one stone upon another : Thus fared it with the City of Hippo in Africa , where Saint Augustine was Bishop , which , as soone as ever he was dead , was taken and sackt by the Goths and Vandals : Luther was no sooner translated to a better life , but the Smalchaldick war begun in Germany , wherein all the Protestants were almost wholly wasted : No sooner was old Paraeus taken away from Heidelberg , but Spinola entred the Towne . These , and many other instances of Gods wrath breaking in upon the departure of godly men , abundantly manifest , that we have cause to weep and lament ( not for them who thus dye , but ) for our selves , and our children , because of the miseries which we may then justly feare are comming upon us . Take a briefe Application of this Lesson , and I have done my Sermon . First , Would God have his people thus to mourne , when usefull men decay and faile , how sadly then doth this reprove our generall stupidity : the Lord hath made many great and lamentable breaches amongst us in this kinde , he hath broken all our carnall confidences ; our Parliament is weakned , our Armies wasted , our treasure is exhausted , our enemies increased ; and of those few able hearts , heads , and hands , who abode faithfull to this great cause and worke in hand , it might even stab us to the very heart to thinke how many of them the Lord hath even snatcht away , in the middest of their worke , and our greatest need ! That excellent spirited Lord , the Lord Brooke ; that rare man , Master Iohn Hampden ; that true-hearted Nathaniel , Master Arthur Goodwin , ( pardon me , I beseech you , though I mention them amongst these friends , who cannot thinke of them without bitterness● ) How are these mighty men fallen in the midst of the ba●tell , ana the weapons of warre perished ! the beauty of our Israel is slaine in the high places : Whose heart wou 〈…〉 not b●eed , and cry out , as David at Ionathan his death , Tell it not in Gath , publish it not in the streets of ●skelon , lest the daughters of the Philistins reioyce , lest the daughters of the uncircumcised triumph ! But now which of us laies these things to heart ? who considereth the bitter things which God writes against us ? No , we are rather like that wretched people , who when the righteous perished , and mercifull men were taken away ( though it were from the evil to come ) were so farre from laying it to heart aright , that they banished all serious thoughts from them , every one looking to their owne way ; some to their gaine , others to their pleasure : Come ye , say they , I will fetch wine , and we will fill our selves with strong drinke , and to morrow shall be as this day , and much more abundant ; and this even when the righteous perished . Verily this is our carriage ; the Lord deprives us of these excellent men , and we ( it may be for a moment ) bewaile their losse in some passionate expression , saying , There is a brave man lost ! I am sorry such a man is dead ! &c. and then every one goeth on againe in his owne way : As I have seen a Hen ( pardon an homely similitude ) goe clocking and scraping in the midst of her Chickens ; then comes the Kite , and snatcheth away first one , then another , then a third , till all are gone ; and the Hen brustles and flutters a little when any is snatched away , but returns instantly to her scraping and picking , as if she had lost nothing : Even so doe wee , presently forgetting our great losses , but no man sitting alone by himselfe , to enquire What God hath done ? and what He meanes to doe with us ? or , what we have done to provoke him thus far against us ? thrusting such thoughts far away from us , passing by on the other side of the way , as the Priest and Levite did by the wounded man , as if it nothing concerned us : O , Beloved , this wofull security and regardlesnesse of ours , is one of the saddest tokens of Gods purpose still to bring us lower ; It was the Prophet Hósea his complaint against Israel , a little before their utter ruine , Strangers have devoured his strength , and he knew it not ; gray haires were here and there upon him , and he regarded it not : The losse of good men was one of his gray hairs , which argued his declining ; and his not-regarding it was the saddest evidence of his incurablenesse ; the Lord in mercy make us sensible of these heavie strokes before it be too late , lest we prove like them of the old world , who did eat and drink , marry and give in marriage , and would know nothing , untill the flood came , and swept them all away . Secondly , but how exceedingly doth this discover the wickednesse , the divellishnesse of the spirits of a generation of men amongst us , who are so far from bemoaning and lamenting the losse of good men , that they have no greater joy or content , then to heare of their fall ; who , with the Edomites , rejoice over the Church in the day of their destruction , and speake proudly in the day of their distresse ; who say with Tyrus , Aha , now I shall be replenished , since they are brought low ; who , with the inhabitants of the earth , Rev. 11. reioiced when the two Witnesses were killed , and sent gifts one to another , because those Witnesses tormented them with their prophesying whilest they lived . But stay , profane and wicked man , ( if any such be here ) and let me a little reason with thee : What such cause is there of thy rejoicing ? art thou a gainer by their deaths ? dost thou imagine to rest more safely , because the pillars of the house which covers thee are taken away ? hast thou any surer footing , because the bough is cut whereupon thou treadest ; because the thread is cutting asunder , whereby the sword hangs which is over thy head , art thou therefore further from danger ? or dost thou conceive that God hath taken them away to gratifie thee ? is it possible for thee to thinke that they who are thus precious in his eyes , who are to him as the apple of his owne eye , are by him removed for any advantage to thee , whom his soule ●ateth ? I tell thee nay ; I tell thee , if thou weighest things seriously , thou shalt finde their life was thy gaine , and their death thy losse ; because it assures thee , first , chat thou art now deprived of them , who put up many a prayer for thee ; who stood in the gap , to turne away wrath from thee ; for whose sake thou faredst the better every day , God delighting to doe good to the place where his children lived . And secondly , their death assures thee , that thou also must dye : If the greene tree be cut downe , the dry must not long escape ; & not only die , but after thy death thou must come to judgment , and their soules whom thou thus hated'st will give most terrible evidence against thee , of all the ungodly deeds which thou hast ungodly committed ; and of all the hatred , spite , and hard speeches , which thou hast thus long exercised and spoken against them : the very sight of whom at that day will be more dreadfull to thee , then the most terrible Lyon , at terrible as Death , or hell it selfe . Thirdly , and lastly , would God have the death of his Saints thus to be lamented ; then ( Right Honourable and Beloved ) learne the right and onely way to attain that which ( I know ) all your Soules desire , even to be desired whilst you live , and lamented when you dye : a thing so naturally engraven in the heart of every man , that nothing can be more ; to have an Eternall and Honourable Memoriall ; Ego si bonam famam servavero sat ero felix , said the heathen man . You have read of Herod , that Monster of men , who perceiving the approaching of his death , caused the flower of all the Jewes to be apprehended , imprisoned , and to be murthered at the instant of his death , that he might have lamentation to accompany his death and Funerals : nor was there , amongst the Heathens , any thing esteemed a greater plague , then to dye unlamented , and their Memoriall to be buried in obscurity , or remain in infamy : And I believe there is not a man in this great Assembly , who would not esteeme himselfe extremely miserable , to be , with Jehojakim , buried with the Buriall of an Asse ; to live undesired , and to dye unlamented : Now know for certain th'only way to prevent this , and to bee truely honour'd in life , and bewail'd in death , is to bee good men , to serve God and his Church faithfully in your generation . It may be some of you as yet doe not think so , being accustomed onely to bee flatter'd and daubed up , and made to believe that you are as great in other mens eyes , as you are in your owne ; that because ( with Dives ) you swim in pleasure , we are soft Raiment , fare delitiously every day , & enjoy the worldly accomplishments of health , wit , honour , friends , &c. though in the meane time you be strangers from God , and it may be , enemies to him , his wayes , his servants , and his ordinances : but could you know how meanly you are now esteemed by them who are best able to judge of things that differ , even by God , his Angels , and Saints : and couldst thou guesse the discourses will bee of thee when thou art dead , thou wouldst certainly think otherwise . Do but listen abroad in the world , and thou maist discerne what is spoken of them , who in their life time blest themselves as much as thou canst doe : Is such a Noble Man dead ? blessed be God , who hath rid his Church of a great enemy : Is such a rich Mandead ? the world is well rid of a griping Usurer , a cruell Oppressor , a Mammonist , who had his portion in this World : Is such a great Schollar dead ? God bee praised for it , his learning and parts were imployed onely for the hurt of the Church of Christ : Is such an one gone ? then ther 's a cursed blasphemer , a profane swearer , an uncleane adulterer , a swinish Drunkard , a dangerous stumbling blocke , out of the way of the Saints happily removed : This or the like talke will be of thee when thou art gone , if thy life bee such a one : and , which is worst of all , thine immortall soule for ever sunke into a lake , burning with fire and brimstone , where is nothing but weeping , wayling , and gnashing of teeth for evermore : but couldst thou with a single heart , give up thy selfe to bee good , and doe good , every one who hath interest in Heaven would beg thy Life ; and when thy worke is done , and thou gathered to thy Fathers , every godly Mans eye would lament thee , every one of their tongues would praise thee ; thy memoriall should be Crowned by them all : Yea , God himselfe would make thy Funerall Oration , rather then thy work should not praise thee in the Gates ; and , which is best of all , thy soule shall enjoy the fruit of all in Everlasting life and glory . ANd now the more particular Application of all this , brings me directly to the sad occasion of this present meeting ; even to lament the fall of this choice and excellent man , in whose death the Almighty testifies against us , and even fills us with gall and wormwood . I know you come hither to mourn , so fully prepared for it , that although I am but a dull Oratour to move passion , I may serve well enough to draw out those tears , wherewith your hearts and eyes are so big and full : there is no need to call for the mourning women , that they may come ; and for cunning women , that they may take up a wailing , to helpe your eyes to run downe with teares , and your eye-lids to gush out with waters : the very looking downe upon this Beere , and the naming of the man whose corps are here placed , and a very little speech of his worth , and our miserable losse , is enough to make this Assembly ( like Rachel ) not only to lift up a voice of mourning , but even to refuse to be comforted . I know , large encomiasticall praises of the dead , unlesse their lives were eminent in goodnesse , and free from any notable blot , are much condemned by the most judicious and godly Divines , as a thing of very evill consequence : first , to the Minister himself , who hereby is evill spoken of , as a man who for a reward , or some other base respect ( like unworthy Heralds ) will give greatest badges of honour to any ignoble person . Secondly , to the deceased , whilest it occasions some others , who haply knew them better , to rake into their lives , and lay open their former faults , which otherwise had been buried in oblivion . Thirdly , but the worst of all is , that wicked men make this a fearfull stumbling-blocke ; who when they heare such men highly commended , in whom peradventure they knew such and such enormities , doe hereupon conclude , that our preaching for abandoning of all evill is of no great necessity , even in the Preachers own judgement ; who sends men to heaven in his Funerall Orations , who yet lived , and ( for ought they know ) dyed in the practice of such things as the Minister useth to declaime against . But I am called to speake of a man so eminent and excellent , so wise and gracious , so good and usefull , whose works so praise him in every gate , that if I should altogether hold my tongue , the children and babes ( I had almost said , the stones ) would speak : upon whose Herse could I scatter the sweetest flowers , the highest expressions of Rhetoricke and eloquence , you would thinke I fell short of his worth ; you would say , this very name , JOHN PYM , expresseth more then all my words could doe , should I say of him , as they of Titus , that he was Amor & deliciaegeneris humani : should I say of his death , as once the Sicilians upon the Grecians departure , Totum ver periit ex anno Siciliano : should I say , he was not onely as one of Davids thirtie Worthies , but one of the three , one of the first three , even the first and chiefe of them , the Tachmonite who sate in the seat : should I say , our whole land groaneth at his death , as the earth at the fall of a great mountaine , I might doe it without envie in this Assembly : Yea , should I write a whole booke in his commendation , and publish it , many of you would say as a Philosopher once did , who falling on a booke entituled Encomium Herculis , said with indignation , Et quis Lacedaemoniorum eum vituperat ? he thought it time ill spent , to praise him whom none could blame : and I beleeve your selves are resolved to make some such monument of your high esteeme of him , that after-ages , as well as the present , shall know you valued him above my words . But I am well pleased to be impar huic negotio : Est hoc maximum laudis genus , quum orationis copiam virtus exuperet & magnitudo laudati ; sicque vinci nobis est multo gloriosius quam saepe vicisse . And for that I am able to say , I am presently at a losse , having in my serious thoughts viewed him in his naturals , in his moralls , in his graces , in his relations , in his publicke and private behaviour , inopem me copia fecit . I know I could not speake long , but you would be weary of such a speaker ; and I remember Salusts speech , when he was to speake of Carthage , Praestat tacere quam pauca dicere , then I wisht seriously that it had fallen to the lot of some such able tongue , to have so characterized and deciphered him before you , that you who now mourne for his losse , and knew his worth , might say , This is the very image of the Man ; and might once at least be refreshed to see His lively picture represented to your eyes , by such a tongue as was suitable to His worth , and this present Auditory ; that that might have been your refreshing , which was once Cyprians Auditors , to heare the Martyrs praised by such an Oratour as Cyprian was . I spare to English what was spoken of the holy Martyr his Eloquence , because to doe the like , is above my Sphere , I want such a tongue , and therefore must study to be short , and shall confine my self to that rule which Basil ( worthily called the great ) observed in the praise of Gordius the Martyr . It s the custome of the World ( said he ) when they would praise a man , to speake of his Family , to derive his Pedigree through many discents , to open to the full his education , parts , and learning , and such other accomplishments : Sed Ecclesia haec tanquam supervacua dimittit : The Church lookes onely at those things which may glorifie Christ in his Saints , and thereby do good to them who remaine alive . According to this rule , I shall forbeare to speake any thing of his Family , Education , naturall endowments , His cleare understanding , quick apprehension , singular dexteritie in dispatch of busines : His other moralleminences , in His justice , patience , temperance , sobriety , chastity , liberality , hospitality : His extreme humanity , affability , curtesie , cheerfulnesse of spirit in every condition ; and ( as a just reward and just fruit of all these ) the high and deare esteeme and respect which hee had purchased in the hearts of all men of every ranke , who were acquainted with him ; such onely excepted , of whom to bee loved and well reported , is scarce compatible with true vertue : All men who knew him , either lov'd or hated him in extremity : such as were good , extremely delighted in him , as taken in a sweet captivity with his matchlesse worth ; the bad as much hated Him , out of their antipathy against it . But , all these things ( though most desirable and excellent in their place ) I passe over , and shall insist only upon two things , which alone are desirable in any man , which indeed make a man more precious then Gold , then the fine gold of Ophir : First , he was a true Christian man , a faithfull servant of Iesus Christ , one who long since was borne againe of Water and the Holy Ghost , engratted into Christ , adopted to be the Childe of God justified freely by his grace , renewed in the spirit of his mind , sanctified throughout , in spirit , soule and body : one who had made God his portion , and Gods word his guide : who in his whole course had left off to fashion himselfe according to the World , but in all things studied to know ( as his rule ) what was the good and perfect will of God : in a word , He was a true Nathaniel , in whom there was no guile . Secondly , Hee was a man of a publike spirit , a most usefull man ; He was the good Man of this Text , wholly laid out for the publike good : the publike safety was written in His heart , as men report , Queen Mary said , that Callis was in hers : it was His meat and drinke , His worke , His exercise , His recreation , His pleasure , His ambition , His all : What 〈◊〉 was , was onely to promote the publike good : in and for this Heliv'd , in and by this He died . And this excellent usefull spirit of His , was accompanied with three admirable properties , wherein he excelled all that ever I knew , and most that ever I read of : First , such singlenesse of heart , that no by respect could any whit sway him ; no respect of any Friend : He regarded them in their due place , but knew neither Brother , Kinsman , not Friend , Superior nor Inferior , when they stood in the way to hinder his pursuit of the publike good : Magis amica Respublica : And he used to say , Such a one is my entire friend , to whom I am much obliged , but I must not pay my private debts out of the publike stock . Yea , no self-respect , no private ends of His owne or family , were in any degree regarded , but Himself and His were wholly swallowed up in the care of the publike safety ; insomuch that when friends have often put Him in mind of his family and Posterity , and prest him , that although he regarded not himself , yet he ought to provide that it might be well with his Family ; ( a thing which they thought he might easily procure ; ) his ordinary answer was , If it went well with the publike , his family was well enough . Secondly , such constancy and resolution , that no feare of danger , or hope of reward , could at any time so much as unsettle him . How often was his life in danger ? vvhat a World of threats and menaces have bin sent Him from time to time ? Yet I challenge the Man that ever saw Him shaken by any of them , or thereby diverted from , or retarded in His right way of advancing the publike good : nor could the offers of the greatest promotions ( vvhich England could afford ) in any measure be a block in His way : in that He was as another Moses ( th'only man whom God went about to bribe ) who desired that Hee and his might never swim , if the cause of God and his people did ever sinke : His spirit was not so lovv , as to let the whole World prevaile with Him so far as to hinder his vvork , much lesse to be his Wages . Thirdly , such Vnweariablenesse , that from three of the Clock in the morning to the evening , and from evening to midnight , this vvas his constant employment , ( except only the time of his drawing nigh to God ) to be some wayor other helpfull towards the publike good ; burning out his Candle to give light to others . Who knows not all this to bee true , who knevv this Mans conversation ? not onely since the time of this Parliament , but for many yeers together hath He beene a great pillar to uphold our sinking frame ; a Master workman , labouring to repaire our ruinous house ; and under the weight of this worke hath the Lord permitted this rare Workman to be overthrown : and that 's all I meane to say of His Life . And as His life , such was His Death , enjoying all the time of his sicknes the same evennesse of spirit which he had in the time of his health , with an addition of a more cleare evidence of Gods love in Jesus Christ , and most ready subjection to Gods will , to live or dye at Gods choice ; professing to my self , that it was to Him a most indifferent thing to live or dye : if Hee liv'd , Hee would doe vvhat service He could ; if Hee dyed , Hee should goe to that God whom He had serv'd , and who would carry on his worke by some others : And to others He said , that if his Life and Death were put into a paire of ballances , He would not willingly cast in one dram to turne the ballance either way . This was his temper all the time of his sicknesse ; but as He drevv nigher to his end , the swifter His motion was to God-wards ; enjoying more abundant comfort in His spirit , more frequently pouring out His heart in prayer : and whereas formerly his Soliloquies and private devotions were only betwixt God and his own Soule , now , out of the abundance of his heart , his mouth was compel'd to speake , and that so audibly , that such of his Family or Friends , who endeavoured to bee neere Him ( lest he should faint away in his weaknesse ) have over-heard Him importunatly pray for the Kings Majesty , and his Posterity , for the Parliament , and the Publike Cause ; for Himselfe begging nothing , but that if His worke were done , He might bee received into his Masters joy : And a little before His end , being recovered out of a swound , seeing his friends weeping about Him , he cheerfully told them , hee had look't death in the face , and knew , and therfore fear'd not the worst it could doe ; assuring them , his heart was filled with more comfort and joy , which hee found and felt from God , then His tongue was able to utter ; and soon after ( whilsta Reverend and godly Minister was at prayer with Him ) He quietly slept in the Lord . It may bee some of you expect I should confute the Calumnies and Reproaches which that generation of Men who envied his Life , doe already begin to spread and set up in Libels concerning his Death ' ; as that hee dyed Raving , crying out against that Cause wherein he had beene so great an instrument : Charging him to die of that loathsome Disease , which that accursed Balsack , in his Booke of slanders against Mr Calvin , charged him to dye of . But I forbeare to spend time needlesly , to wipe off those reproaches , which I know none of you believe . And this will satisfie the World against such slanders ; that no lesse then eight Doctors of Physick , of unsuspected integrity , and some of them Strangers to him , ( if not of different Religion from him ) purposely requested to be present at the opening of his Body ; and well neere a thousand people , first and last , who came many of them out of curiosity , and were freely permitted to see his Corps , can , and doe abundantly testifie the falshood and foulnesse of this Report ; the Disease whereof he dyed , being no other then an Imposthume in his Bowels . But now ( to leave this ) tell me all you that passe by the way , have we not great cause of Mourning , in the fall of such a Man ! May I not say , as David to the People , Rent your Clothes , and gird you with Sackcloth , and mourne before Abner ? Verily , when I consider how God hath followed us with breach upon breach , taken away all those Worthy Men I before mentioned , and all the other things wherein the Lord hath brought us low ; and now this great blow , to follow all the rest , I am ready to call for such a Mourning , as that of Hadadrimon in the valley of Megiddon . But mistake me not ; I do not meane that you should mourne for Him , You his deare children ; You , Right Honourable Lords and Commons , who esteeme him little lesse then a Father ; I mean not that you should mourne for Him , his worke is done , his warfare is accomplished ; He is delivered from sin and sorrow , and from all the evils which wee may feare are comming upon our selves : Hee hath received at the Lords hand a plentifull reward for all his Labours . I beseech you , let not any of you have one sad thought touching him . Nor secondly , would I have you mourne out of any such apprehension as the Enemies have , and for which they rejoice ; as if our Cause vvere not good , or wee should lose it for want of hands and heads to carry it on : No , no , beloved , this Cause must prosper ; and although we were all dead , our Armies overthrown , and even our Parliaments dissolved , this Cause must prevail ; out of the mouth of Babes and Sucklings , will God ordeine strength to quell all the Enemies of it ; even the great Enemy , and the Avenger . Nor should we much mourne , because the Enemies rejoyce : I confesse it is as a Sword in our Bowels , to heare their blasphemies ; but as in relation of the Cause , their blasphemies need not trouble us ; Let my enemy ( said Job ) be as the wicked ; and he that riseth up against me , as the ungodly ; Let them fill up the measure of their wickednesse , God will the sooner take a course with them , and the more eminently and speedily plead our Cause : but let us mourne that we have thus farre provoked the Lord God to displeasure , and to manifest it by such heavy stroakes , that wee are deprived of such an Excellent Godly man , such a Patriot , such a Light , such an Example , such a Store-house of good , such a Jewell snatch't out of our bosome , as we all knew him to be , and that we have such a sad prediction in his death of the increase and prolongation of our Calam●ties . But especially ( right Honourable Lords and Gentlemen ) let me prevaile with you to make such use of him , that with Abel , though he be dead , he may still speak unto you ; that , as a graine of corne , he may prove more fruitfull when buried under the ground , then while he lived with us upon earth . And certainly , if God sends us to the Pismire , to consider her waies , and thereby to learne wisdome ; it can be no disparagement to any of you to consider his worth , and thereby to grow better ; I shall therefore make bold to propound him , as Bishop Mountacu●e did Master Perkins in his Funerall Sermon , To be the Man that taught England to serve God , and Ministers to preach Jesus Christ ; so Master John Pym to be the Man , whose example may teach all our Nobles and Gentlemen , to be good Christians , good Patriots , good Parliament-men . You all knew him well , and knew That he was not a man , who when he was called to the publike service of his countrey , lay here to satisfie his lusts , spending his time in riot and wantonnesse , in gaming , drinking , whoring , &c. Take heed none of you be such . He was not a man who prov'd a Traitour to God and his countrey , and the cause of Religion , which he had solemnly protested to maintaine . Take heed none of you be such . Hee was not a man , who ( though hee appeared often in the Parliament house , yet ) neither promoted good causes himselfe , nor willingly permitted others to do it . Take heed there be none such among you . He was not a man who own'd the good cause so long as it was like to thrive , and then tackt-about when it seemed to decline ; resolved to secure himselfe , what ever became of the publike . Beware none of you be such . He was not a man who would feed himselfe , or feather his owne nest , or provide for his family or friends out of the publike Stocke or treasure of the Kingdome . Take heed none of you be such . He was not a man who would favour the cause of his friend , or presse too heavily against his enemy ; he was no respecter of persons in any cause or judgement . Take heed none of you doe so . He was not a man who would consider how far any publike service would stand with his owne private designes , and promote the one no further then the other could be driven on ●ith it . Beware this be none of your condition . He was not a man who for maintaining or propagating any private opinion , or way of his owne , would hazzard the publique safety . Take heed none of you be such . He was not a man who feared to promote the Reformation of Religion , lest himselfe should be brought under the yoke of it . Take heed that none of you doe so . Not a man living ( I beleeve ) could justly taxe him for any of these ; God grant none of you may be found guilty of any one of them in the day of your account . If you be such , or should prove such , let me tell you , it 's most probable you do but dance in a net ; All good men are not Fooles , some of them will discover you : however , though we may possibly suffer a while by your wickednesse , yet soone enough to your owne ruine your sinnes will finde you out . But in stead of these things , he was the holy man , the good man , adorned with that integrity , constancy , and unweariablenesse in doing good , which I before told you of : Goe , and doe likewise : Get such an upright heart to God ; Lay out your selves wholly in the publike cause ; Put both your hands to this worke , and the smaller your number is , be the more diligent , and fall the closer to it ; Set selfe , and selfe-respects , aside ; Drive 〈◊〉 designes of your owne ; Count it reward enough , t● spend , and be spent in this cause ; Esteeme the work● more worth then all your lives ; ●mitate him in thei● things : So might you make him , as another Sampson more advantagious to the cause of God in his Death then ever he was in his whole Life . You have done well thus to follow his Corps with honour to his Bed of rest : you have done well to appoint a Committee to consider his debts , and how hee hath wasted his estate as well as spent his life in the publike service , that so his Family may finde he did not all this to an ungratefull State ; The Lord reward this faithfulnesse into your bosomes : But would you endevour to be like him , to set him up for your Patterne , and not to rest till a double portion of his spirit might be found in you , This were the greatest honour you could possibly doe unto him : So should we all blesse God for his example , and your imitation ; so should you be Repairers of our breaches ; so should you be even Saviours unto us ; so should you doe worthily in Ephrata , and be famous in Bethlem . Consider what I say , and the Lord give you understanding in all things . FINIS . Notes, typically marginal, from the original text Notes for div A70654e-580 Introduction . Gen. 50. 11. The Text explained . Vers. 2. Hest. 10. 3. 2 Chron. 24. Act. 11. 24. Gen 8. 19. Prov. 14. 32. Doct. 1. God oft takes away usefull Instruments ; and proved 1. by Examples . 2 King. 13. Mal 4. ult. Esa. 53. 8. By Reason . Hereby hepro vides for his owne Glory . His Power . Esa. 40. 2. Wisdome . I●h. 14. 12. 2 E●r the good of his own , of them who dye . sa . 53. 2. Of them who live . Deut. 34. 6. 3. For judgment and 〈◊〉 upon others . 2 King. 23. Vses . Vse 2. Vse 3. Vse 4. Esa. 26. Psal. 125. Doct. 2. 1. God requires it . 2. The Saints practising it . Gen. 50. Deu●. 34. 2 Chron. 35. 24 , 25. Zechar. 12. Isa. 24. 13. 16 Act. 8. 2. 2 Ki● . 13. 14 3. Scripture-reason infor●eth it . Because God is then displeased . 〈◊〉 . 10 8 2. Because the dead are 〈◊〉 〈◊〉 . Psalme 122. Ier. 22 18. Gen. 50. 2 Samuel 3. Acts 9. 39 3. Because we our selves are hereby endammaged . Pro. 10 21 Pro. 15. 7 Mal. 3 Psal. 106 Num. 16. 46 Iob 22. Iam. 5. 17 , 18 Esa. 45 11 Mal. 3. 17 2 Kings 3 Gen. 19. 13. 22 2 Kings 14 Luke 19 Vse 1. For reproofe . 2 S●m . 1. 1● . &c. Esa. 56. ult. Esa. 52. 1. Hos. 7. 9 〈◊〉 . Obad. 2. Ezech. 26. 2 Rev. 11. 10 〈◊〉 3. Ier. 9. 1● Chrys. hom de laudib. . Paul . Percepimus gaudia , magna solatia , magna fomenta , maximè quòd et gloriosas Martyrum , non dicam mortes , sed immortalitates gloriosis et condig●is laudibus prosequutus es ; Tales enim excessus talibus vocibus personandi sunt , ut quae referebantur sic dicerentur qualiter facta sunt , Cypri . Ep. 26. Exod. 32. 10. Num. 14. 12. 1 Sam : 3. 31. Zach. 12. 11. Iob. 27. 7. Mat. 23. 32. Heb. 11. 4. Iohn 12. 24. Prov. 6. 6. Esa. 58. 12. Obad. 21. Ruth 4. 11. 
A78767	----	The doctrine of the bodies fragility: with a divine project, discovering how to make these vile bodies of ours glorious by getting gracious souls. Represented in a sermon preached at Martins Ludgate at the funerall of that worthy and reverend minister of Jesus Christ, Dr. Samuel Bolton, Master of Christ College in Cambridge, who died the 15 of Octob. 1654. and was buried the 19 day of the same month. / By that painfull and pious minister of Gods Word Mr. Edmund Calamy, B.D. Calamy, Edmund, 1600-1666. This text is an enriched version of the TCP digital transcription A78767 of text R207348 in the English Short Title Catalog (Thomason E814_8). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 45 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A78767 Wing C229 Thomason E814_8 ESTC R207348 99866405 99866405 118677 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A78767) Transcribed from: (Early English Books Online ; image set 118677) Images scanned from microfilm: (Thomason Tracts ; 124:E814[8]) The doctrine of the bodies fragility: with a divine project, discovering how to make these vile bodies of ours glorious by getting gracious souls. Represented in a sermon preached at Martins Ludgate at the funerall of that worthy and reverend minister of Jesus Christ, Dr. Samuel Bolton, Master of Christ College in Cambridge, who died the 15 of Octob. 1654. and was buried the 19 day of the same month. / By that painfull and pious minister of Gods Word Mr. Edmund Calamy, B.D. Calamy, Edmund, 1600-1666. [4], 19, [1] p. Printed for Joseph Moore over aginst the Pump in Little-Britain, and are to be sold at Westminster, and in Pauls Church-yard, London, : 1655. [i.e. 1654] Actual publication date inferred from date in title and Thomason annotation. An expanded version was published in 1655 as: The saints transfiguration. Annotation on Thomason copy: "Nouemb: 2d". Reproduction of the original in the British Library. eng Bolton, Samuel, 1606-1654 -- Early works to 1800. Bible. -- N.T. -- Philippians III, 21 -- Sermons. Funeral sermons -- 17th century. A78767 R207348 (Thomason E814_8). civilwar no The doctrine of the bodies fragility:: with a divine project, discovering how to make these vile bodies of ours glorious by getting graciou Calamy, Edmund 1655 8151 7 30 0 0 0 0 45 D The rate of 45 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-10 Elspeth Healey Sampled and proofread 2007-10 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE DOCTRINE OF THE BODIES FRAGILITY : WITH A Divine Project , discovering how to make these vile bodies of ours glorious by getting gracious Souls . Represented in a SERMON preached at Martins Ludgate at the Funerall of that worthy and reverend Minister of Jesus Christ , Dr. Samuel Bolton , Master of Christ College in Cambridge , who died the 15 of Octob. 1654. and was buried the 19 day of the same month . By that painfull and pious Minister of Gods Word Mr. EDMUND CALAMY , B. D. LONDON , Printed for Joseph Moore over against the Pump in Little-Britain , and are to be sold at Westminster , and in Pauls Church-yard , 1655 ▪ To the Christian Reader . READER , WEE live in such times wherein most men in the world cry out with those the Psalmist speaks of in the 4. Psalme , Who will shew us any good ? inquiring and listening after the pleasures and profits and preferments of the world , spending all their time , and improving all their parts , abilities , and opportunities , for the promoting their temporall interests , and providing for their frail bodies , subject to diseases , infirmities , and corruptions ; and which ere long must be laid down in the dust : and in the mean time neglecting the concernments of their precious and never dying souls ; never valuing , or at least not labouring after the light of Gods countenance , which is better then life , and the joyes of his salvation which are unspeakable and glorious ; but preferre their bodies before their souls , greedily pursuing the world , and only minding earthly things , whose end ( as the Apostle saies ) will be destruction , both of soul and body , if they still run on without repentance . This Sermon was designed to cure part of this evill , and to put a stop to the folly and madnesse of such people , by discovering to them a better way how to advance the interest of their bodies , and to make them happy and glorious , by having their conversations here in heaven , and securing the interest of their souls in the first place . Possibly this ensuing discourse was only intended for the edification of that particular Congregation where it was delivered , but being there taken from the Authors mouth , by the pen of a ready writer , and now exposed to publique view , all good people may partake of the advantages that are therein recorded ; whereat I hope no man ought to be offended . A Sermon preached At Dr. Samuel Bolton's Funerall . PHIL. 3. 21. Who shall change our vile body , that it may be fashioned like unto his glorious body , according to the working whereby he is able even to subdue all things unto himself . WEE are here met at this time to perform the last office of love for a worthy , reverend , and godly Minister of Jesus Christ , Dr. Samuel Bolton Master of Christs Colledge in Cambridge ; and this Text that I have chosen , will afford us many sutable and seasonable considerations for such a meeting : for here you have , first , the condition that the bodies of men ( even the best of men , the Saints of God ) are in , in this life , they are vile bodies , the Greek is very emphaticall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , corpus vilitatis , that is , bodies of vilenesse , or a vile body , the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies abjectam conditionem , a vile and abject condition , such as is the condition of slaves or bondmen . 2. Here we have the condition that the bodies of the Saints shall be in at the glorious resurrection of the Just , then their vile bodies shall be made like to the glorious body of the Lord Jesus Christ , the body of vilenesse shall then be the body of glory . 3. We have h●●e the persons that shall be thus changed at the glorious resurrection , and they are such who have their conversations in heaven ; Who shall change our , not every vile body , but our vile body , whose conversations are in heaven , from whence we look for the Saviour the Lord Jesus Christ , who shall change our vile body , that it may be fashioned like unto his glorious body . 4. We have the person that shall do all this , and that person is the Lord Jesus Christ . 5. The time when this shall be done , and that is at the great day of Judgement , from whence we look for the Saviour the Lord Jesus Christ , who at that day when he comes to judge the world , shall change our vile bodies . 6. We have the means by which all this shall be accomplished , and that is , according to the working whereby he is able even to subdue all things unto himself , and therefore able to make this glorious transfiguration and transformation of our bodies . You may perceive by what I have said , that this Text is a Cabinet of many precious truths : here you have the Doctrine of the bodies fragility and vilenesse ; and the Doctrine of the bodies immortality and glorification at the resurrection of the just . You have the Doctrine of the eternall day of judgement ; you have the doctrine of the main design and end why Jesus Christ will come to Judgement , one chief reason of it is , that he may change our vile bodies , and fashion them like unto his glorious body . My purpose is to pick out two of these jewels to speak to at this time . 1. The condition that the bodies of the Saints are in in this life . 2. The condition that the bodies of the Saints are in at the great day of judgement . First , I shall speak of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , of the body of vilenesse , or , the vile body : and then of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , of the body of glory . 1. That the bodies of the Saints as long as they are in this life , they are vile bodies . 2. That the Lord Jesus Christ at the day of jugement shall raise up these vile bodies and make them formable to his glorious body . 1. That the bodies of the Saints in this life , they are bodies of vilenesse : the holy Apostle foresaw how prone men and women would be to be proud of the bodies and pamper their bodies , and spend their time and care about their bodies , even to the neglect of their precious souls , and therefore he is pleased to call our bodies vile bodies : and in 1 Cor. 25. 43. there he cals them bodies of dishonour , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , bodies of dishonour , or bodies of vilenesse . Object . But you will say , In what respect may the body of a Saint be called a vile body ? Answ. The bodies of the Saints may be said to be vile in regard of his primitive creation , before it was defiled with sin ; for the body of man was made of the dust of the earth , ex pulvere terrae , not made of excellent materials , as silver and gold ; nor of Celestial materials , as Sun , Moon and Stars , but of perishing and contemptible materials , the body was made of dust , of clay and muddy dust , ex luto . 2. And more especially since the fall of Adam , our bodies are called vile bodies , because subject to vile diseases ; there is no disease so vile , but the body of a Saint is subject to it : take the example of Job , a man eminent in godlinesse , yet his body full of sores and boyles , from the crown of the head to the sole of the foot ; and he saies of himself in Job 7. 5. My flesh is clothed with wormes , and clods of dust , my skin is broken and become loathsome . 3. They may be said to be vile because subject to vile abominations , to vile wickednesses and impieties ; for since the fall , our bodies are become the instruments of iniquity unto iniquity , unto drunkennesse and adultery , to murders , and theeveries , and idolatries , &c. 4. In the best of the Saints , their bodies are impediments to their nobler souls , and therefore the body is called vincula animi , the bonds and fetters of the soul , that hinders the soul from , and in heavenly operations . 5. The body may be said to be vile in reference to its finall corruption and dissolution ; for when the soul is separated from the body , then you will all say that the body is a vile putrified rotten stinking carkasse , turning to dust , and eaten up of worms , that saies to corruption , Thou art my father , and to the worms , Thou art my mother and my sister . 6. The body may be said to be vile in comparison of the precious soul ; for the body ▪ as one saies , is but the worst half of the soul ; it is half , but it is the worst half ; the body is but the cark●sse the shell , the box of the soul , Intus est quod homo est , it is the soul of a man that is the man of man ; the soul is like an Angell dwelling in the body , as in a house of clay . The soul is not made of the dust , as the body is , but the soul is made of the breath of God , ex ore Dei , ( as one saies ) not made of the essence of God , but of the breath of God ; and therefore in that respect , in comparison of the soul , the body may be said to be a vile body . 7. And lastly , the body may be said to be vile in this life , in comparison of what it shall be at the glorious resurrection , for then it shall be a most glorious body conformable unto the glorious body of Jesus Christ . Now for the application of this , let me beseech you sirs , that you would often and often meditate upon this appellation and epithet , that is here given unto our bodies , they are called vile bodies , vile when separated from the soul , vile when united to to the soul , vile before the fall of man , but especially vile since the fall of man ; subject to vile diseases and abominations : and one thing more which I forgot before , and that is , they are vile because subject to be abused by wicked persecutors , and by malicious tyrants , for though a tyrant cannot hurt the soul of a Saint , yet he may torment the body ; and therefore in Heb. 11. it is said of the holy Saints ; that they underwent cruell mockings and scourgings , and bonds and imprisonment , and wandred up and down in sheeps skins and goats skins , being destitute , afflicted and tormented : all which is understood of their bodies , and therefore vile bodies because subject to be abused , and subject to all manner of wickednesses ; but especially vile in comparison of the precious soul , and in respect of what their bodies shall be hereafter . Now let this meditation teach us these Lessons . 1. Let this epithet teach you a lesson of humility ; the bodies you carry about you are vile bodies , let us not then be proud of them : Beza translates the words , corpus humilitatis , a body of humility : on purpose it was that God made the body of the lowest elements , that we might not be lifted up with pride of our bodies , but have a mean and low esteem of them ; and hence it is that the body in Scripture is compared to things that are very mean and contemptible , as to the grasse of the field , to hay , and dry stubble , as in Job 13. 2. to a leaf driven to and fro with the winde : to a rotten thing , and to a garment that is moth-eaten , in the 28 verse of this chapter , it is compared to such mean things , that we might learn to have a mean esteem of our bodies . Why art thou proud oh dust and ashes ? what is thy handsome body , but gilded rottennesse ? what are all your riches and honours but heaps of dung and dust ? and God will shortly lay your honour in the dust . Every bird makes her nest of that thou are made of ; every beast treads that under feet that thou art made of ; every creeping thing disposeth of that thou art made of ; every blast of winde scatters that which thou art made of ; and why then art thou proud oh dust and ashes ? what is man but rottennesse and corruption , but worms meat ? I remember what I have once read in a manuscript concerning a stone that was presented to Alexander the Great , the nature of it was this , that being put into one part of the ballance , it weighed down what ever was put in the other part of it ; but if a little dust were cast upon the stone , then every thing weighed down the stone ; and he that brought the stone being demanded what he meant by it , he answered . Oh Alexander thou art this stone , thou whilest thou livest , doest weigh down all that are against thee , and treadest down all before thee ; but when thou comest to die , and there is a little dust thrown upon thee , then every man will outweigh you , and then you will be lesse then any man in the world . Remember you are but dust , dust you are , and to dust you must return , Oh therefore cast dust upon your beauty , cast dust upon your riches , cast dust upon your bodies , and be not proud of your vile bodies . This is one Lesson of humility . 2. Here is from this Epithet , a Lesson of mortification , this vile body of ours is subject to be abused by the Devill to vile abominations ; and therefore now let us go to Jesus Christ to get power to mortifie and crucifie this body of flesh , this body of sin that is in us ; for we have a body of sin , and that is it which makes this body of ours to be so vile , therefore I say let us bury our selves in the grave of Christ , that so we may draw mortifying graces from the Lord Jesus Christ , that may tend to the subduing of our corruptions , and the lusts of our flesh . Excellent is that expression of the Apostle in 1 Cor. 9. 27. saies he , I keep under my body and bring it into subjection , lest that by any means when I have preached to others I my self should be a cast-away . Upon which words , S. Augustine hath this saying , if the great Ram of the flock ( saies he ) hath need to beat down his body to bring it into subjection , how much more should we tender lambs use all means for the keeping of them under ? the body is called ( Jumentum animi ) the beast of the soul , now when this beast begins to kick against the soul , we must labour to subdue it by fasting and prayer . 3. Let this epithet teach us a Lesson of heavenly courage and fortitude , let us not fear what man can do unto us . Let us not fear what the worst of men can do , for they can but kill this vile body ; and therefore saies Christ , Fear not him that can but kill the body , and after that can do no more , they cannot reach the soul of a Saint , they can but hurt the body , and that is a vile body too , subject to a thousand diseases and abominations , and therfore why should we fearwhat vile man can do against us , seeing they can only hurt this vile body , and when they have done all they can , this body in spite of them will rise again , and this vile body will become a most glorious body ? Oh let us not make shipwrack of a good conscience , to save this vile body , Oh let us not destroy our souls to save this vile carkase in a good cause . 4. In the next place from this Epithet of vile body , let us learn this Lesson , not to set the servant on horse back , and let the Master go a foot ; let us not prefer the handmaid before the Mistresse , let us not prefer the box before the jewell , this vile body before our precious and immortall souls . The body is made of dust , and who ever advanced dust ? we use to sweep that away off from our cloathes , and out of our houses ; oh therefore let us not advance our bodies that are but dust ; the body without the soul is but a lump of clay , a rotten carkasse , doe not then preferre it before thy precious soul . It is a sad thing to consider how most people , even those that beleeve the Doctrine of the souls immortality , do spend the best of their time , and cares and affections upon these vile bodies , and in the mean time neglect to provide for their eternall souls . Give me leave to illustrate this by a similitude , Suppose a man should invite a Noble man to his house , and only provide provender for the noble mans horses , without any provision at all for himself , only such as his horses feed on , would not this be a course entertainment ? and yet this is the disposition of most people in the world ; the soul is this Nobleman , which dwels in this body of clay , as in a poor cottage , and we pamper our bodies , and provide provender for them , but take no care at all of our noble souls , we neglect them , our souls are never the richer for all our worldly wealth , nor are our souls the finer for all our golden clothes . I have read a prayer that I have oftentimes wondred at , and that is the prayer of S. John concerning Gaius , in 3 Joh. 2. he does there pray , that his body might prosper and be in health , even as his soul prospered ; if we should make such prayers for many of our people , we should rather curse them then pray for them , for if they had no better bodies then they have souls , they would have very leanbodies . You should labour so to live that this prayer might be fit for you , that we might pray that God would prosper your bodies even as your soul prospereth ; let your chief part take up your chiefest care . Once more in the fifth place , Let us from this Epithet learn a lesson of thankfulnesse ; seeing our bodies are bodies of vilenesse , then if God hath formed you into a more handsom or healthful body then other men , if God hath made any of us ex meliore luto , of better earth , if God hath made us golden vessels in regard of our outward condition , if God hath raised any of us from the dust , and set us in high places , especially if God hath made us elect vessels , vessels of mercy in regard of our eternall condition , as I doubt not but there are many such here : Oh give God a great deal of glory , and give God all the glory . If God hath made thy vile body an instrument of righteousnesse unto holinesse , if God hath sanctified it and made it a temple fit for the Holy Ghost to dwell in , then let me speak to you in the language of the Holy Ghost ; Know you not that your bodies are the members of Christ ? will you take the members of Christ , and make them members of a harlot ? God forbid ▪ Know you not that your body is the Temple of the Holy Ghost , which is in you ? and , if any man defile the Temple of God , him will God destroy . Will you abuse that body that is the Temple of the Holy Ghost , to sin and iniquity ? God forbid . But I must passe from this point and come to the second , which was , that our worthy and dear brother was very much refreshed withall , and did often repeat in my hearing , and upon that account I made choice of this Text at this time . The second observation then is this . That the Lord Jesus Christ shall come down from heaven at the great day of Judgement , and shall raise those vile bodies of ours , and shall make them like unto his glorious body . This Doctrine is an Alablaster box full of precious consolation , it was a great comfort and support to our dear brother , when he was going out of the world ; and oh that it might be a precious Cordiall to every one of us when we come to lie upon our death-beds ! I shall here by way of illustration , propound three short questions , and then answer them . Quest . 1. What is that change that Christ shall make in our vile bodies at the glorious resurrection ? Answ. God will not make a substantiall change of our bodies , but only of the quality of them ; the same bodies that are now vile , shall then be glorious ; that look as a piece of wool when it is dyed into a scarlet dye , yet it is the same wool for substance , though it be made more glorious ; so likewise shall our bodies be at the resurrection , they shall be the same bodies , only made more glorious ; Mat. 22. They shall be bodies of glorification ; we shall be made equall to the Angels , not in regard of essence , but in regard of qualities . Chrysostome hath a fine simile to this purpose , ( saies he ) as a Goldsmith takes a little gold , and puts it into a refining pot , and melts it , and then out of that gold formes a golden vessell fit to be set before Kings : so the Lord Jesus Christ will melt the bodies of his Saints by death , and then out of their dead ashes will form a vessell of gold , a glorious body fit to live before God , and sing Halelujahs in heaven to all eternity . Quest . What kinde of transfiguration or transformation , shall our bodies have at that day ? What is this metamorphosis , this change ? wherein doth it consist ? Answ . It is impossible to set out those glorious excellencies that God will bestow upon our bodies at that great and glorious resurrection . Augustine hath this expression , saies he , How great the glory of our spirituall bodies shall be at that day , because we have no experience of it , I am afraid it will be rashnesse for any man to speak peremptorily about it . If I had time , there are many places of Scripture I would crave leave to open to you concerning this , we shall at that day be made equall to the Angels : it is sowen a corruptible body , but raised an incorruptible body : it is sowen in dishonour , it is raised in glory : it is sowen in weaknesse , it is raised in power : it is sowen a naturall body , it is raised a spirituall body , &c. And many other places ; but I shall confine my self to the expression here in the Text , These vile bodies of ours shall be made {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , conformable to the glorious body of Christ ; and this is enough to set out the excellency of them ; for the body of Christ now in heaven certainly is unexpressibly glorious , you have a specification of this in his transfiguration , the face of Christ did shine as the Sun , in so much that Peter was swallowed up with the brightnesse of that glory ; and yet that was but a glimpse of his glory now in heaven , Rev. 2. 2. There shall be no need of the Sun there , for the Lamb shall be the light of Heaven . There are many Divines of opinion , that the brightnesse that Paul saw when he was struck dead off his horse , was the brightnesse of the body of Jesus Christ ; surely great is the glory of that body , now the bodies of the Saints shall be changed into the likenesse of the glorious body of Jesus Christ . Quest . But how shall this be done ? Answ. My brethren , with man this is impossible : but with God nothing is impossible : my Text tels you how this shall be done , even according to the mighty working whereby he is able to subdue all things to himself . The Lord Jesus Christ he is almighty , and therefore he is able to do it ; and let me tell you this , our dear Brother did thrice repeat these words , according to his mighty power , his mighty power , even his mighty power , he is able to change this vile body of mine , and make it like unto his glorious body . Object . But shall all bodies be made thus glorious ? Answ. No , the bodies of the wicked shall rise at the last day , but it shall be to their everlasting shame and ruine and confusion ; the bodies of the wicked shall be immortall , but they shall be immortall fuell to immortall flames ; the bodies of the wicked shall come out of the grave , as the Baker did out of prison in Egypt , to be executed ; they shall go out of prison to the place of execution ; out of the grave as out of prison to be hung in chains for ever and ever ; the wicked shall rise , but their bodies in stead of being glorious shall be loathsome and abominable . Object . But what is the Character of those men and women whose bodies shall be made thus glorious at that day ? Answ . There is one Character of them in the Text , if thou art one that hast thy conversation in heaven , then thy body shall be glorious . For our conversation is in heaven from whence also we look for a Saviour the Lord Jesus Christ , who shall change our vile bodies , and make them like to his glorious body , &c. If thou beest a man that mindest earthly things , if thou art an Epicure and voluptuous , and given over to fulfill the desires of the flesh and of the minde , thy body shall rise , but it shall rise to the resurrection of everlasting condemnation . But you that are heavenly minded , that have your dispositions and conversations in heaven ; then when Christ comes from heaven , he shall make your bodies glorious . 2. You that are Members of Christs mysticall Body , Christ hath a Naturall body , and a Mysticall body , all the godly that are true beleevers and really united to Christ , they are all Members of his Mysticall Body ; now if thou beest a Member of Christs Mysticall Body , thou shalt be made as glorious as Christs Naturall body . Mistake me not , I speak not of the quality , but likenesse , he will make his Mysticall body as glorious as his Naturall body , therefore it is said in 2 Thess. 1. 10. that at the day of Judgement , he shall be glorified in his Saints , that is , glorified in the glory that his Saints shall have at that day ; here Christ is glorified by his Saints , but there he shall be glorified in his Saints , in the glory that the Members of his Mysticall body shall then have , Christ shall have a double glory in heaven , a personall glory ; and a refl●xive glory , the glory of the Members of Christ , shall be the glory of Christ at that day , all you that are true and reall Members of Christs Mysticall body ; your vile body at the great day of Christ appearing , shall be made like unto his glorious body . 3. All you that have gracious souls now , you shall have glorified bodies hereafter . It was a rare saying that of Bernard , and worthy to be written in letters of gold ( saies he ) Christ hath a double coming , he comes now by his Ministers to make thy soul glorious , and at the day of Judgement he will come in his person to make thy body glorious . This is the great mistake of the world , they spend that time in pampering their bodies , which they should imploy in providing for their souls . This present time is not the time for thy body , this is the time for thy soul wherein thou shouldst labour to get that adorned with grace and holinesse , and then Christ will come on purpose from heaven to make thy body glorious hereafter . Do not therefore mistake your time , study to get good and gracious souls here , and you shall be sure to have glorious bodies hereafter : and you that defile and pollute your souls , and starve them by living in sin and iniquity , you that have vile souls here , shall be sure to have miserable and wretched bodies hereafter . There are many rare Uses that may be made of this point , give me leave to name one of them to you , and that shall be to all you that have gracious souls , I hope I speak to many such this night , whose soules are adorned with the robes of Christs righteousnesse , to all you that minde heavenly things , who have your conversations in heaven ; to all you that are members of Christs Mysticall body ; consider I beseech you what a glorious condition your vile bodies shall be in at the great day of Christs appearing , consider it , and that in these two particulars . 1. Let this consideration comfort us against the fear of death , and let me say to you as God said to Jacob in Gen 44. Fear not to go down into Egypt ( saies God ) for certainly I will bring thee out again . So say I to you that are the Saints of God , fear not to go down to the house of rottennesse , fear not to lay down your heads in the grave , for God will certainly bring you out again , and you shall come out a glorious body ; fear not to have this house , this tabernacle of thy body pulled down , for God shall raise it up again , and make of it a glorious structure . 2. Let this comfort us against the death of our godly friends ; when a childe of God dies , nothing dies in him totally and finally but sin , his soul doth not die at all , and his body shall be raised again a glorious body , it is sowen in corruption , it is raised in incorruption ; it is sowen in dishonour , it is raised in glory ; it is sowen in weaknesse , it is raised in power ; it is sowen a naturall body , it is raised a spirituall body . This body of ours in the grave is a member of Christ , and united to Christ , even in the grave ; and this dust of thine is precious , and therefore we are said to die in Christ . There is a Text that did very much refresh this our Brother ( upon his death-bed ) which I never took such special notice of before , and that is in Job 21. 33. saies Job there , the clods of the valley shall be sweet unto me ; they made their graves in the valleys , and saies Job , the mould and clods that fils the grave shall be sweet unto me : the earth shall be sweet to the Saints . And then again let this comfort any of Christ Mysticall body , any of Gods children that have deformed bodies , or diseased bodies ; you that are troubled with the Stone , Gout , Dissinesse in the head , that makes you unserviceable to God in your places , and unable to doe what good you would ; here is comfort for you at the glorious resurrection , our vile bodies shall be changed , and all our diseases shall be cured , our Stone , and Gout , and Head-aches , and infirmities shall be cured . And then again , let this comfort us and encourage us to be willing , if God cals us to it , to lose our ears for Christs sake , to lose our hands for Christs sake , and to lose this vile body if God call us to suffer for him : let us be willing to lose a member for Christs sake , for you shall have all restored to you again at the resurrection ; therefore the day of judgement is called the day of restitution of all things , wherein God will repair all our breaches : as in that story in the book of Martyrs of the seven Children that were put to death ; and one of them , his tongue going to be cut out , comforted his mother in telling her , he should have a better tongue at the resurrection . From the consideration of this , let us be exhorted , and oh that I could speak so that my words might be effectuall , and operative upon all your hearts , let me humbly beseech you to glorifie God in your bodies . Oh you that are the Saints of God , whose bodies by grace are become the Temples of the Holy Ghost , let me beseech you by the mercies of that God , that hath sanctified your bodies , and made them instruments of his service , that you would yeeld up your bodies , and present them a living sacrifice , holy and acceptable unto God , which is your reasonable service : make your bodies more and more the instruments of righteousnesse unto righteousnesse . And let us that are Ministers think of this , let us not think it much to wear out our bodies in Gods service , at the day of Judgement we shall then have glorious bodies . Let us not think we can do God too much service with our bodies , especially when we consider how glorious our bodies shall be at the resurrection , even conformable to the glo●ious body of Jesus Christ . Here is another Use I should make of this , which I shall but name to you , and that is a divine project how to make your bodies glorious : If there were such a Physician amongst you that could cure all your deformities and diseases , and make your bodies immortall , how would you prize him ? Beloved , I have this day told you of such a Physician , and that is the Lord Jesus Christ , that shall one day come from heaven , and make our vile bodies like to his glorious body . Hearken to me , thou proud dust and ashes , thou that spendest all thy time in decking and adorning thy body with sinfull deckings , consider thy madnesse , that whilest thou takest more care for thy vile body then for thy precious soul , thou doest ruine and destroy both . Do but hearken to me , and I will shew you a way how to get glorious bodies and glorious souls too ; labour to get gracious souls here , and you shall be sure to have glorious bodies and souls hereafter ; labour to have your conversations in heaven here , and then at the great day of Judgement , Jesus Christ will let out some of his glory to make you glorious , he shall change our vile bodies , and fashion them like unto his glorious body , according to the working whereby , he is able to subdue all things to himself . But I must forbear and leave things imperfect , because there is another text that I must speak a little to . It hath pleased God now of late to take away many worthy and godly and learned Ministers from amongst us . And certainly my brethren this is a great Judgement , and so much the greater , because people are so little sensible of it . And it is not only a great Judgement it self , but also a presage of a greater . The Jewes had a saying , That it was an ill sign to the world , when the Luminaries of heaven were eclipsed . God hath lately eclipsed many Luminaries , and put out many glorious lights . I need not put you of this city in minde of Dr. Gouge , Mr. Walker , Mr. Whitaker , Mr. Gatiker , Mr. Strong . I need not put those of the University in minde of Dr. Hill , and now this reverend and worthy Minister Dr. Samuel Bolton Master of Christs Colledge in Cambridge . If I should enter into his commendations , I might justly say that which another said in the like case , That there is more fear , lest we should say lesse , then he deserved ; then that we should praise him above his deserts . He was a burning and a shining light in this our Israel ; he was an Interpreter one of a thousand , a man of excellent ministerial abilities , a workman that needed not to be ashamed , dividing aright the word of truth ; he was one that did not only preach well , but live well ; he was one whose life was an excellent commentary upon his Sermons . As Nazianzen said of John the Baptist , who is called the voyce of the cryer , saies he , John the Baptist was ( tota vox , ) all voice in his prudence , all voice in his habit , all voice in his diet , all voice in his dwelling , all voice in his conversation : so was our dear Brother all voice ; he was a voice in his life , as well as in his Doctrine : and let me tell you , that the life of a Minister preacheth as much as his Doctrine ; it was a saying that Ruffinus hath of Gregory Nazianzen , which I may apply to this our Brother , he not condemning himself by living contrary to what he preached , but he did do those things himself that he taught to others : He had not only dona sanata , but dona salutifera , not only gifts for the good of others , but grace for the good of his own soul . Many Ministers have rare gifts and parts , but they are like a Pearl in a Toads head , because their Lives give a lye to their Doctrines ; but this our Brother was one that not only had gifts for the good of others , but grace for the good of his own soul , and that is his greatest commendation , he was an humble Saint . There are 4. things , saies Luther , that make a Minister , prayer , reading , meditation , and temptation ; our Christian Brother was not only a man of reading , prayer , and meditation , but a man assaulted with many temptations , more I beleeve then many hundreds of Ministers are ; he was much assaulted with temptations , and therefore the better able to comfort those that were tempted , with those comforts where withall he was comforted . And let me take the boldnesse to tell you , that he hath left a writing behinde him , wherein he hath recorded all the outgoings of God toward him , and all the experiences of Gods shining with the light of his countenance upon him , and also of his withdrawings and hiding his face from him ; both those times when God was at a distance from him , and when he approached nearer to him . He was so zealous in his Ministeriall function , that though he was head of a Colledge in Cambridge , yet notwithstanding for many years together , he preached freely without any salary , at the publique Church in that City . And this puts me in minde of what was said in a Sermon in print of that reverend and godly man Doctor Hill , that he preached the Gospell without any charges to them that heard him : and so did this our Brother for many years ; and for three or four years he was Lecturer in this place , where he preached to the great satisfaction of the godly , both here and in many other places of the City , that duly waited upon his Ministry . And though he be now dead , yet he still speaks , not only by the holinesse of his life and graciousnesse of his Doctrine , but also by the many books that he hath left in print behind him , in which books you may see a fair character of his piety and Ministeriall abilities . He was very orthodox and sound in Judgement , no spirituall leprosie in his head , witnesse those two Books of his , The Arraignment of Errors , and A Vindication of the right of the Law , and of the Liberties of Grace . He was a man of a publique spirit , witnesse that Book of his , A Work in season to a sinking Kingdome . He was very carefull in his Sacramentall admission , when he had a place wherein to exercise his Ministry ; he was very exact in that particular , witnesse that Book of his called The Wedding Garment . For the time of sicknesse it was long , tedious , and constant ; and yet notwithstanding it pleased God to measure out to him a great deal of patience and consolation ; and it is observable , and may be for the comfort and encouragement of those Ministers or people that meet with a great many crosses , and troubles , and temptations in their life times , they do commonly receive the greatest comforts at their death . It pleased God to come in to this our godly Brother with a great deal of comfort , in so much , that before he dyed , he said , his heart was as full of comfort as it could hold , and saies he , though the providences of God have been very dark towards me , yet I thank God I have light within me . When I was last with him , he was wonderfull desirous to be dissolved and to be with Christ ; and I heard him say , Oh this vile carkasse of mine , when will it give way that my soul may get out , and goe to my God ? Oh this vile carkasse , when will thou be consumed , that I may goe to my God ? And when he did see any symptomes of death , any thing that did threaten death , which he called the the little crevises at which his soul did peep out , it was the joy of his heart . It was his desire to be buryed without any Funerall pomp , which puts me in minde of good Pell , when he was a dying , the Scholars of the University came to him and asked him whether he would be buried in his Scholastick habit or no , saies he , No , I desire to die as an humble Christian , not as a Doctor , as a humble Saint , not as a learned man ; and I trust I shall appear at the great day , not clad with my Doctors Robes , but with the Robes of Christs righteousnesse . And this was the desire and the hope of our dear brother , and this Text that I have preached on , he did with a great deal of earnestnesse of spirit rejoice in , when he considered of that day when this vile body of his , subject to so many diseases , should be made like to the glorious body of Jesus Christ ; in whose blessed Armes we leave this our dear Brother , beseeching God that he would make up this great losse of him , to the Church of God in generall , and to the University of Cambridge in particular . FINIS . Notes, typically marginal, from the original text Notes for div A78767e-320 Object . Answ . Vse . Lesson 1. Lesson 2. Lesson 3. Lesson 4. Lesson 5. 1 Cor. 6. 15 , 19. & 3. 17. Doct. 2. Quest . 1. Answ . Quest . 2. Answ . Quest . 3. Answ . Object . Answ . Object . Answ . Ans. 2. Answ . 3. Vse . Rom. 12. 1. Vse 2. 
A79008	----	A patterne for all, especially for noble and honourable persons, to teach them how to die nobly and honourably. Delivered in a sermon preached at the solemne interment of the corps of the Right Honourable Robert Earle of Warwick. Who aged 70 years 11. months, died April 19. And was honorably buried, May 1. 1658. at Felsted in Essex. By Edmund Calamy B.D. and pastor of the church at Aldermanbury. Calamy, Edmund, 1600-1666. This text is an enriched version of the TCP digital transcription A79008 of text R207615 in the English Short Title Catalog (Thomason E947_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 99 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A79008 Wing C262 Thomason E947_1 ESTC R207615 99866656 99866656 118934 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A79008) Transcribed from: (Early English Books Online ; image set 118934) Images scanned from microfilm: (Thomason Tracts ; 141:E947[1]) A patterne for all, especially for noble and honourable persons, to teach them how to die nobly and honourably. Delivered in a sermon preached at the solemne interment of the corps of the Right Honourable Robert Earle of Warwick. Who aged 70 years 11. months, died April 19. And was honorably buried, May 1. 1658. at Felsted in Essex. By Edmund Calamy B.D. and pastor of the church at Aldermanbury. Calamy, Edmund, 1600-1666. [8], 39, [1] p. printed for Edward Brewster, at the Crane in Pauls Church-yard., London : 1658. Title page in two states: line 12 reads (1) "who aged [blank] died April 19. And was" or (2) "who aged 70 years 11. months, died April 19. and". State 1 "[blank]" indicates a space left for the age to be inserted; "70" is inserted in MS. in Thomason copy. Annotation on Thomason copy: "June 2d". Reproduction of the original in the British Library. eng Warwick, Robert Rich, -- Earl of, 1587-1658 -- Early works to 1800. Sermons, English -- Early works to 1800. Funeral sermons -- 17th century. A79008 R207615 (Thomason E947_1). civilwar no A patterne for all, especially for noble and honourable persons, to teach them how to die nobly and honourably.: Delivered in a sermon prea Calamy, Edmund 1658 16792 87 110 0 0 0 0 117 F The rate of 117 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A PATTERNE for all , especially for Noble and Honourable Persons , To teach them how to die Nobly and Honourably . Delivered in a SERMON Preached at the solemne interment of the corps OF THE Right Honourable ROBERT EARLE of Warwick . Who aged 70 died April 19. And was Honorably buried , May 1. 1658. At Felsted in Essex . By Edmund Calamy B. D. and Pastor of the Church at Aldermanbury . Psal. 82. 6 , 7. I said , Ye are Gods , and all of you are children of the most High , but you shall dye like men , and fall like one of the Princes . Rev. 14. 13. I heard a voice from heaven , saying unto me , write , Blessed are the dead which die in the Lord , &c. Illius est nolle mori , qui nolit ire ad Christum . Aug. Nobilitas sola est atque unica virtus . De imperatore Theodosio fertur magis se gaudere quod membrum Ecclesia Dei esset , quam caput imperii . Aug. Ultima verba morientis Grynnaei . Ut nunc triste mori est , sic dulce resurgere : quondam Christus ut in vitâ , sic quoque morte lucrum . In terris labor est , requies sed suavis in urnâ , In summo venient gaudia summa Die . LONDON , Printed for Edward Brewster , at the Crane in Pauls Church-yard . 1658. TO THE RIGHT HONOURABLE ROBERT EARLE of WARWICK , Baron of Leeze . Right Honourable , THe noble favours which I received from your deceased father , are so many , that I can never sufficiently expresse them , and ( I hope ) shall never be so ungrateful as to forget them . The chiefest requital I can now make for them , is to pray for your Lordship , That as you are his heire , and inherit his estate , so you may also inherit his virtues ; And that whatsoever was good in him , may live in you . For as it is a happinesse , when a sonne is descended from religious Ancestors ( he being hereby made partaker of their good counsels , prayers , and pious examples ) so also it is an invaluable blessing , when a father hath religious and virtuous children . It was a sad complaint of Augustus , O that I had lived a Bachelor , or dyed childlesse ! And concerning Marcus Aurelius Antoninus , that he had been perfectly happy , had he not begotten such a wicked sonne as Commodus was . And that he did injure his country in nothing , but in being the father of such an ungodly child , Hoc solo patriae , quod genuit , nocuit . Some children are blots and blemishes to their Parents , as Manasseh was to Hezekiah . My prayer for your Lordship is , that you may be an honour , glory , and crown of rejoycing to your Family , and by your godly and virtuous life make your Father ( though dead ) to enjoy a kind of happiness upon earth while you live . And that you may embalme his memory to posterity by the spices , and sweet odours of your godly life , and conversation . It ought not to be forgotten , but for ever to be remembred , That your Lordship may not unfitly be called the Lords Passeover . For when he took away by death your only sonne and heire , he passed over you , and instead of the Father took to himselfe the Grand-father . This remarkable Providence is alone sufficient to teach you to pass the time of your sojourning here in feare ; and to purge out the old leaven of sinne and iniquitie , that you may be a new lump of sincerity and truth ; and thereby have an undoubted interest in Christ your Passeover , who was sacrificed for you . This ensuing Sermon was preached at your Fathers funeral , and it is now dedicated to your Lordship as yours by birth-right , and by many other obligations . It will much conduce ( if put in practice ) for the encouraging of you in wayes of holiness , and righteousness . For it teacheth wherein true Nobility doth consist , and that nothing makes a man truely noble , but pietie , and godlinesse . Sinne defiles a person and makes him vile and loathsome , though otherwise never so honourable . David calls a sinner a vile person , and his sonne Solomon calls him a loathsome person . Antiochus the great because of his wickednesse , is stiled by Daniel a vile person . Sinne makes us not only like unto dogs , vipers , and swine , but unto devils : Nay , Sin makes us devils . Christ himselfe calls Judas a devil : and saith , Revelations● . 10. The devil shall cast some of you into prison , &c. meaning thereby wicked and devilish men . He that is a slave to his lusts is base , and ignoble though a King or Emperour . Nobilitie without virtue is but as a scarlet roabe upon a leaprous body . A true Christian is of a noble extraction . He is the adopted Sonne of God , brother to Jesus Christ , heire of God , and co-heire with Christ . He is partaker of the divine nature , and without all controversie the Noblest man in the world . The Lord give you grace to believe this , that as you are nobly borne in reference to your earthly extraction , so you may be borne from above , and borne of God in reference to your heavenly original . This Sermon will likewise instruct your Lordship how to dye nobly and honourably . And that is , to dye in the faith . He that dyes in his sinnes , must of necessity be condemned for his sinnes : but he that dyes with a true faith in Jesus Christ , shall certainly live for ever in heaven with Christ . It will teach you to build your Sepulchre in your earthly Paradises , and in the midst of your pleasures to remember your latter end . This will be a golden bridle to keep you from unlawful , and to moderate the use of lawful pleasures . It sets before you a double patterne for your imitation . The lives of the ancient and religious Patriarcks , and many commendable , and praise-worthy things in your Fathers life . And if your Lordship will endeavour to write after these excellent copies and live as they lived , you will be happy both in life and death , which that you may be , is , and shall be the prayer of My Lord , Your humble servant in Christ Jesus . EDMUND CALAMY . A SERMON Preached at the Funeral OF THE Right Honourable ROBERT EARLE of WARWICK . Heb. 11. 13. These all dyed in Faith . THese words are a description of the constancy and perseverance of the Old Testament Saints in holinesse , notwithstanding all the difficulties and discouragements they met with . They did not only live in the faith , but they continued in it till death , and dyed in the same faith in which they lived . All these dyed in the faith . In the words we have two parts . First , The persons mentioned . Secondly , The things mentioned concerning these persons . 1. The persons mentioned , these all . That is , ( as some would have it ) all the forementioned Saints , Abel , Noah , Abraham , Sarah , &c. ( except Enoch who dyed not , and yet continued in the faith , and in that faith was taken up ) These all . But I conceive that the Holy Ghost principally and directly , intends only such of the forenamed Saints , who were heirs of the land of promise , and sojourned in Canaan as in a strange Country . These all . That is , all those who lived in the second world after the flood , Abraham , and Sarah , Isaac , and Jacob ; the Husband , and the Wife ; the Father , the Son , and the Grandchild . These all . 2. The things mentioned concerning these persons . 1. It is said they dyed . These all dyed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Though they lived long , and many score of years longer than we now do , yet they dyed at last . Though they were very godly , and religious persons , though very noble , and honourable persons , yet they dyed . These all dyed . 2. It is said , That they dyed in faith , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . They died according to the faith in which they lived , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is here put for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as ver. 9. 11 , 17. They died according to the faith ; that is , in the faith , in ●ide , seu ●ide , seu per fidem . If you would know what this faith was in which they died , you must take notice of what followeth in the text — not having received the promises , but having seen them afar off , and were perswaded of them , and embraced them , and confessed that , &c. God had promised that the Messias should come of their seed , and that in him all the nations of the world should be blessed . God had promised that he would give them the land of Canaun , and not only an earthly , but an heavenly Canuan . Now all these died , perswaded of the truth of these promises , embracing , or ( as the Greek word signifieth ) kissing them . They saw them afar off , and beleeved them . Even as a Mariner that hath been long at sea , when he seeth afar off the desired haven , claps his hands , and skips for joy . So did these holy men . By the prospective glasse of faith , they saw the performance of that which came not to passe till foure hundred years after , and rejoyced in it as if already fulfilled . They died in the faith of the Messias , beleeving not only that he should come in the flesh , but expecting salvation , and life everlasting by him only . They died perswaded of salvation by Christ , and embracing , saluting , and kissing the Lord Jesus . They died in the faith of the promised land of Canaan , and they died looking , waiting , and resting upon God in Christ for a better country , which is an heavenly , ver. 16. In a word , they died beleeving they should go to that City which hath foundations , whose builder , and maker is God , ver. 10. This was that blessed , happy , and noble close , and end of daies which these godly and honourable Patriarks made . These all dyed in faith . From the words thus expounded I shall gather these following inferences . Doctrine 1. That though a man liveth never so long , yet he must die at last . These all dyed though they lived long . Abraham lived one hundred seventy five years , Isaac one hundred eightie , Jacob one hundred fourtie seven , and yet died at last . Before the flood , some lived seven hundred , others eight hundred , others nine hundred years ▪ but it is added as the common Epitaph of them all , Mortuus est , he dyed , Gen. 5. 8 , 14 , 17 , 20 , 31. Death is the haven of every man , whether King , or beggar , rich , or poor . Death is the gulfe which will swallow us all up . Length of time cannot prescribe against death . The longest day will have a night , and the longest life a death . This life is nothing else but prolixitas mortis ( as one saith ) or tendentia ad mortem . A lingring kind of death , or a pacing , or journeying to death . Some have a longer journy than others , but all must come to their journies end at last . There is a statute in heaven for it , Heb. 9. 27. It is appointed for all men once to dye . And death is called the house appointed for all living , Job 30. 23. And the way of all the earth , 1 King. 2. 2. All flesh is grass , Isa. 40. 6. Now then , if they who lived so long died at last , much more must we , who are dwarfes in years in comparison of them , and who are nearer death when first borne , than some of them were when an hundred years old . Let me beseech you frequently , solemnly , and seriously to consider , That though we live never so long and labour by physick , and temperate diet , and wholesome aire to prolong our lives , yet we must die at last . As the King of Persia told Constantine the Emperour , when he had shewed him all the wealth of Rome ; These are indeed ( saith he ) wonderful things which you shew me , but I plainiy see , that as in Persia , so in Rome also men are subject to death . For dust we all are and to dust we must all returne . We must say to corruption thou art my Father , and to the worme , thou art my Mother and my sister . We have here no abiding City . As we had a day to come into the world , so we shall have a day to go out of it . The nature of man is wonderful prone to dreame of an eternal abode , and of a lasting happiness here upon earth . Saint Austin tells us of certain hereticks called Aeternales , because they held the world to be eternal . We have many such Eternalists , who phancy to themselves a kind of eternitie here upon earth , and are ready to say with the rich foole in the Gospel , Soul take thy ease , eat drink and be merry , thou hast goods laid up for many years , and in the mean time forget what God said to him , Thou foole , this night thy soul shall be required of thee , then whose shall those things be which thou hast provided ? It is said of wicked men , Psalm 49. 11. Their inward thought is , that their houses shall continue for ever , and their dwelling places to all generations , &c. They are ashamed to utter any such thing , but their inward thought is that they shall abide for ever . Then it followeth , ver. 13. This their way is their folly , yet their posteritie approve their sayings . Nevertheless man being in honour abideth not , &c. Though he thinks he shall abide , yet neither he , nor his heires shall be continued , but he shall be like the beasts that perish . Therefore we had all need to pray Davids prayer , Lord make me to know mine end , and the measure of my dayes what it is , that I may know how fraile I am . There are few who know practically and applicatively how fraile they are . Most men say they are mortal , magis usu quam sensu , more out of custome than feeling ; for they live as if their lives were riveted upon eternitie , and as if they should never come to a reckoning . Heu vivunt homines tanquam mors nulla sequatur , Aut velut infernus fabula vana foret . Let us supplicate unto God , That he would teach us effectually to remember our frailtie , and to consider that there will come a dying time , and that it will come certainly , shortly , uncertainly , suddenly and irresistibly . 1. That it will come certainly . There is an oporte● for it . We must all appear before the judgement seat of Christ , &c. There is nothing certain in life but death . 2. That it will come very shortly . It is not long , but we must all go down to the house of rottennesse . This life is but as an hand-breadth , as a vapor , &c. swifter than a post , and passeth away as the swift ships , and as the Eagle that hasteth to the prey , it is nothing else but a salve vale . 3. Uncertainly , as to the time when , the place where , and the manner how . Your Almanacks will tell you when the next Eclipse of the Sunne and Moone will be . But there is no Almanacks will tell you when the Eclipse of your lives will be . This comes uncertainly ; And therefore uncertainly , to provoke us to be always ready , because we know not in what hour the Son of man will come , Matth. 24. 42 , 44. 4. That oftentimes it comes suddenly like a thiefe in the night , 1 Thef. 5. 2. Like an evil net in which the fishes of the sea , and a secret snare in which the birds of the aire are suddenly caught , Eccles. 9. 12. Luk. 21. 35. Psal. 73. 19. 5. That it comes irresistibly like paine upon a woman with childe , 1 Thes. 5. 3. Death will not tarry till we be ready for it . The young man as Gregory the great relates it ) when he saw he must die cried out , Inducias Domine usque ad mane , Lord tarry till to morrow ; but God would not heare . Death comes unavoidably , and if it findes us unprovided , it sends us to hell without remedy . Adde to this 6. It comes but once . It is appointed for all men once to die . When once dead , no living againe to provide better for death . And therefore we had need be careful ut semel pie moriamur ( as Paraeus saith ) that we may once die well ; for we cannot live again upon earth to live better . 7. That after death comes judgement , and after judgement everlasting happinesse , or everlasting misery . Death is nothing else but a passage to judgement . A thorough-fare to heaven , or hell . Did we consider these things , and consider them seriously as we ought to do , it would work very many gracious and most glorious effects in us . Therefore Moses saith very emphatically : O that men were wise , that they understood this , that they would consider their latter end ; and prayeth very earnestly . So teach us O Lord to number our dayes , that we may apply our hearts unto wisdom . The very heathens have been much in the meditation of death . Plato tells us , that true Philosophy is nothing else but a meditation of death . The Egyptians in all their great feasts had a deaths-head served in as one dish , to teach them sobrietie and temperance in eating and drinking . This meditation if sanctified will be 1. A soveraign antidote against all sin . Sume hoc remedium contra omnia peccata . Would you have a preservative against all sin . Remember thy latter end and thou shalt never do amisse . As a copy is then safest from blotting when dust is cast upon it , so are we from sinning while we remember that we are but dust . Jerusalems filthiness was in her 〈◊〉 , because she remembred not her latter end , Lam. 1. 9. 2. It will marvellously weane us from the love of the world . It is the Apostles argument , 1 John 2. 15 , 16 , 17. Love not the world , nor the things in the world ; — for the world-passeth away . It passeth away as Jonas his gourd when he had most need of it ; And as Absoloms mule which passed from under him , and left him hanging on the tree . To what purpose do we provide multum viatici , when we have but parum viae ; much victuals , when we have but a short journey ? The like argument is used , 1 Cor. 7. 29. 30 , 31. 3. It will make Jesus Christ and his righteousness very pretious to us . For it is Christ only that can unsting death , and sweeten it , and make it comfortable and desirable . And therefore the Apostle accounts all things dung and drosse , that he might gaine Christ and be found in him at that great day , not having his own righteousnesse , but that which is through the faith of Christ , the righteousuesse which is of God by faith . And St. John saith , Blessed are the dead which dye in the Lord , for they rest from their labours , &c. He that dies in Christ , shall certainly go to Christ . 4. It will exceedingly quicken us to provide effectually , and to speed and hasten our provisions for heaven . There is nothing will more provoke us to labour for that life which never shall have an end , than the serious consideration that this life will shortly have an end . These all died . This is the first inference . The second Doctrine . That the best of men must die as well as the worst of men . These all died . These godly persons died , as well as others . Abraham the Father of the faithful , and Sarah the Mother of the faithful . Godly Isaac , 〈…〉 Jacob . These all died . The husband , and the wife . The father , the child , and grandchild , all godly , and yet all these died . The first that ever tasted of death was a godly man , even godly Abel . For the godly have the same principle of mortality within them which others have . They dwell in houses of clay , whose foundation is in the dust . And they have the same remainders of sinne in them to make them liable to death which others have . They have idem fundamentum mortis , & idem demeritum . But besides these , there are proper and peculiar reasons why the godly must die not only as well , but rather than others . For , 1. They shall never be freed from sicknesse , sorrow , and laborious employments . They shall never have all teares wiped from their eyes till they die . 2. They shall never be free from the persecutions of wicked and ungodly men , and from the temptations of the devil till they die . 3. They shall never be rid of the body of sin , till they put off the body of the flesh . 4. They shall never be perfected in grace till they die . 5. They shall never see God face to face , never be with Christ in glory till they die . They shall never be cloathed with the house which is from above , till they be uncloathed of their earthly Tabernacle . Therefore blessed be God that they must die . For if they had hope only in this life , they were of all people most miserable . O that I could perswade the people of God to look upon death with a paire of Scripture-spectacles . Death in it selfe considered , is the King of terrors , and of all terrible things most terrible . It is as a fiery serpent with a biting and destroying sting . But to you that are in Christ 〈…〉 all comfortable things most comfortable . It is as a 〈◊〉 without a sting . It is ( as the brazen Serpent was to the Isralites ) not a hurting , but a healing Serpent . It is your birth-day . The birth-day of heavens eternity . It is not an annihilation , or utter extinction of you , but an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Apostle Peter calls it , A going out of Egypt into Canaan . An {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Apostle Paul calls it . An hoysing up ( as it were ) of the sailes for heaven , a letting out the soul as a bird out of the cage of the body , that it may fly to heaven . An {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as old Simeon calls it , a departure from earth to heaven : a going from your own houses , to your Fathers house : a putting off of the ragges of mortalitie , that you may be cloathed with the robes of immortality . In a word . It is an out-let to all misery , and an in-let to perfect and perpetual happinesse . It is sepultura laborum , vitiorum & lachrymarum . The burying of all troubles , sins , and teares . When a godly man dies , homo non moritur , sed peccatum hominis . The man doth not die , but the mans sins . Nothing dies in him totally and finally but sin . For the soul doth not die at all , but goes to live with God in endlesse happiness . And the body ( though turned to dust ) shall rise againe unto the resurrection of life , and be made glorious , like unto the glorious body of Jesus Christ . But the bloody issue of sin is totally and finally dried up by death in every true childe of God . Let all that feare the Lord comfort themselves against the feare of death with these considerations . This is the second inference . Doctrine 3. That rich , great , noble , and honourable persons must die , as well as others . These all died . Abraham a Lord and a mighty Prince or a Prince of God , as he is called , Gen. 23. 6. One who had three hundred and eighteen trained servants in his family . Gen. 14. 14. One who was very rich in silver and gold and in cattel , Gen. 13. 2. even he died . And Isaac his Sonne and heire a person not only gr●●● , but very great , even to the envy of those who dwelt near him , as it is Gen. 26. 13 , 14. even he died . And so did Jacob the grandchilde , a man of honour , and great renown , one who is called a Prince , and as a Prince had power with God and with men and prevailed over both . These all died . The Cardinal of Winchester ( commonly called the rich Cardinal , who procured the death of the good Duke of Glocester in the raign of King Henry the sixth , and was shortly after struck with an incurable disease , ) when he understood by his Physitians that he could not live ; murmuring and repining thereat , cried out , Fie ? will not death be hired ? will money do nothing ? must I die that have so great riches ? If the whole realme of England would save my life , I am able either by policy to get it , or by riches to buy it . But yet all would not availe , to keep him from dying of the same disease . What man is he that liveth ( saith David ) and shall not see death ? The Hebrew is , What strong man liveth and shall not see death ? shall he deliver his soul from the hand of the grave ? What 's become of Alexander the great ? Pompey the great ? Charles the great ? Are they not all dead ? This day we have a sad example before us of the death of a very great , and most Noble person . Wise men die ( saith David ) as well as fools , and great , as well as small . The mortal sithe ( saith one ) is Master of the Royal Scepter , and it moweth down the lillies of the Crown as well as the grasse of the field . These all died . And die they must though never so unwilling . I could tell a doleful story of a great man , who when he saw there was no remedy but he must die , cried out in a lamentable manner , let me live the life of a toad rather than dye . But yet he died . And of another , who when he saw he must die , caused himselfe to be carried to the place where his baggs of gold and silver were , and taking them up in his armes , and hugging them , was heard to say , must you and I part ? but part they did though unwillingly . Rich men , and Noble-men must die whether willing or unwilling . And when they die they must carry nothing out of the world with them . Naked they came out of their mothers wombe , and naked they must returne thither . They brought nothing into this world , and it is certaine they can carry nothing out . And therefore when a rich man dies the ordinary saying is , what hath he left behind him ! for he cannot carry any thing with him . There is a famous story of Saladine the great Sultan of Egypt , who when he was dying caused his coffin to be carried thorough the campe where all his souldiers were , with this saying , Saladinus totus Asiae Dominator ex tanto imperio tantisque opibus , &c. Saladine the great Ruler of all Asia , of all his Empire , and all his wealth carrieth nothing out of the world with him , but his coffin and his winding sheet . Death is the greatest of Levellers . It levels the mountains with the valleyes . The Skeletons and bones of great men have no inscriptions , or titles of honour put upon them . Diogenes told Alexander that he could finde no difference between the bones of his Father Philip , and other mens bones . When the Chesse-men are put into the bagge they are all alike . There is no difference between the dust of an Earle , and of a beggar . The only use I shall make of this is , To beseech those who are great in estate and in honours to remember that they must die as well as others . Though they be as Gods upon earth , yet they must dye like men . It is no easie matter to perswade rich and noble persons to remember their mortality . Lewis the eleventh King of France in his last sicknesse commanded his servants not to name the word Death unto him ; But when he saw there was no remedy , he sent for the Holy water from Rhemes , together with Aarons rod , as they called it , and other holy reliques , thinking therewith to stop deaths mouth , and to stave him off ; but it would not be . O miser ( saith one thereupon ) hoc assidue timés quod semel faciendum est ? hoc times quod in tuä manu est ne timeas ? Pietatem assume , superstitionem omitte ; mors tua vita erit , & quidem beata & aeterna . O miserable wretch , why doest thou daily fear that which one day must come to passe ? why doest thou feare that which is in thy power not to feare ? leave off thy superstitions , labour after true piety , and then thy death will become life , yea a most blessed and eternal life . If I be not mistaken this was one reason why Ahashueroah would not suffer any cloathed with sackcloath to enter his Courtgates ; least his excessive mirth and jollity should be damped , and interrupted by the sad thought of death . The wise man tells us , O death how bitter is thy memory to one who hath great possessions ! And indeed if the not thinking of death , could free you from the stroak of death , it were worth the while not to think of death . But whether you think of it , or not , death will come , and by not remembring of it your lives prove to be full of abominations , and death is made a trap-door to let you down into eternal damnation . And therefore let me beseech you to imitate Philip King of Macedon , who appointed a boy every morning to come to him and to say to him , Remember thou art a man and must die . And the Emperors of Constantinople , who on their Coronation day , had a Mason appointed to present unto them certaine marble stones , using these ensuing words , Elige ab his saxis ex quo ( invictissime Caesar ) Ipse tibi tumulum me fabricare velis . Choose ( mighty Sir ) under which of these stones Your pleasure is ere long to lay your bones . Or if you will have a Scripture-example , Let me beseech you to imitate that rich and great person , Joseph of Arimathea who built his Sepulchre in his garden . In the midst of all your pleasures and pastimes remember you must shortly leave them . It was a wise speech of Charles the fifth to the Duke of Venice , who , when he had shewed him the glory of his Princely Palace , and earthly Paradise , instead of admiring it , or him for it , only returned him this grave and serious memento , Haec sunt quae faciunt nos invitos mori . These are the things which make us unwilling to die . To prevent this unwillingnesse , build your Sepulchres in your earthly Paradises , and remember that you must very shortly die , and that after death comes judgement . And that you must all appeare before the tribunal seat of Christ to give a strict and impartial account of whatsoever you have done in the flesh , whether it be good or evil . Let great men remember , That great , and small must stand before the great God of heaven and earth at the great day of judgement , and that their greatnesse will nothing at all availe them at that day . Greatnesse without goodnesse will be but as a great fagot to burne them the more in hell . They that are great in place , and greater in sin , shall have great damnation . Where God hath bestowed great benefits , if they be accompanied with great iniquities , God will plague them with great punishments . It is said , Rev. 6. 15 , 16. The Kings of the earth and the great men , and the rich men , and the chief captaines , and the mightie men , &c. hid themselves in the dens , and in the rocks of the mountains : And said to the mountains ▪ and rocks Fall on us , and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb , &c. Therefore let rich men labour to be righteous as well as rich , and great men to be good as well as great ! for riches without righteousnesse is but as a golden jewel in a swines snout , and greatnesse without goodnesse is , but as the greatnesse of a man sick of the dropsie which is not his happiness , but his disease . Remember Abraham ▪ who though he was a Lord and a mightie Prince , yet he was also a friend of Gods , and the Father of the faithful : Though he was rich in gold and silver , yet he was richer in faith and obedience . And though he had three hundred and eightteen trained servants in his house , yet he was exactly carefull to traine them all up in the wayes and Commandements of God . And remember Jacob , and how God himselfe changed his name , and called him Israel because he wrestled with God , and as a Prince had power with God and man , and by prayers and teares prevailed over them . When greatnesse and goodnesse meet together , it is like apples of gold in pictures of silver ; It is as an embroidery upon an embroidery . And therefore let great men labour to be good men . The more you have of holiness the fitter you will be for happiness . The more you have of grace , the fitter you will be for glory . This is the third inference . Doctrine 4. That it is not enough for a Christian to live in the faith , but he must also die in the faith . This text takes notice of the constancy and perseverance of these holy men . They persevered in the faith unto the end maugre all oppositions and temptations to the contrary . They did live in the faith , and continued living in the faith , and as they lived so they died . These all dyed in faith . Perseverance in grace is maximum donum Dei ( saith Austin ) the greatest of Gods gifts , or graces , without which no other gift , or grace , will availe unto salvation . Therefore Christ saith , he that endureth to the end shall be saved . And be thou faithful unto the death , and I will give thee the crown of life . No grace will make us worthy to obtaine the crown of glory , but perseverance : he that would go to heaven must not only live well , but die well . Though a man continue never so long in holinesse , yet if he fall away before his death , all his righteousnesse that he hath done shall not be mentioned ; in his trespasse that he hath trespassed , and in his sin that he hath sinned in them shall he dye . If Methuselah who lived nine hundred sixty nine years had fallen away from grace the last year of his life he had been undone for ever . Wherefore my beloved brethren let me beseech you not only to beleeve , but to persevere in beleeving , not only to be holy but to persevere in holinesse , and as the Apostle saith , To perfect holinesse in the feare of God . The Greek word is to finish holinesse . The beauty , glory and goodness of every thing is when it is finished . A garment till it be finished is of no use , nor a shop , nor a house till finished . A house halfe built , and halfe unbuilt is good for nothing . The excellency of a Christian is not only to be holy , but to finish holinesse , not only to have a good beginning , but a happy closure , and conclusion of his life . This is a necessary lesson in this Apostatizing age wherein so many sons of the morning , and children of high illumination are fallen into the darknesse of sin , and errour : and many , who in outward appearance were as fixt starres , are now proved falling starres ; in so much , that if Mr. Fox were alive againe , he would see cause rather to write a book of Apostates than a book of Martyrs . And there are also some risen up amongst us , who ( being many of them Apostatized themselves ) begin to preach the Doctrine of the Apostacy of the Saints . Give me leave therefore to perswade you , 1. To be rooted and established in the Doctrine of Perseverance . 2. To practise the Doctrine of Perseverance . 1. To be rooted and established in the Doctrine of the Perseverance of the Saints . And to beleeve that whosoever is truly united unto Jesus Christ by a lively faith , shall be so preserved by Christ in the use of all Gospel-means , that he shall never totally and finally fall away . Christ Jesus at the day of judgement will have a compleat body mystical , as well as natural . He will not loose any of his real members , for then his body should be incompleat . There was a book written in King James his dayes by Bertius , of the Apostacy of the Saints . This book the forenamed King calls ( in a letter written to the States of Holland ) A book with a blasphemous title . And a learned Professor of Oxford calls it a book with an execrable title . And surely if it was blasphemous and execrable then , it is as bad now . I will notenter upon the controversie : there are books lately written to very good purpose for the justification of the doctrine of perseverance . To me it is sufficient ; that God hath said it ; and shallnot he do it ? he hath said , whom he justified , them he also glorified . He hath said , The servant abideth not in the house for ever : but the Son abideth ever . He hath said , my sheep heare my voyce and I know them , and they follow me , and I will give unto them eternal life , and they shall never perish , neither shall any pluck them o●t of my hand . My Father which gave them me , is greater than all , and no man is able to pluck them out of my Fathers hand . He hath said , I will put my feare in their hearts , that they shall not depart from me . He hath said , Neverthelesse the foundation of God standeth sure , having this seale , the Lord knoweth who are his , &c. Though Hymeneus and Philetas have not stood sure , yet the foundation of God standeth sure . He hath said , being confident in this very thing , that he that hath begun a good work in you will performe it untill the day of Christ . And that we are kept by the power of God through faith unto salvation . And whosoever is borne of God doth not commit sin ; for his seed remaineth in him , and he cannot sin because he is born of God . He hath said , I have prayed for thee that thy faith faile not . And he is now in heaven at the right hand of his Father making intercession for us . And the chief end of his intercession is , that God would uphold and continue us in his favour unto the end : Christ doth not intercede ( as some would have it ) That God would save us if we persevere . ( There is little need of this , and lesse comfort in it ) But he intercedes , that we may persevere . And God in the Covenant of grace , doth not only promise to give us heaven if we beleeve , and persevere ; but also to give us in the use of means to beleeve and persevere . Now then , if God the Father hath decreed the perseverance of the Saints ; if he hath promised that they shall persevere , and that he will enable them by his power unto it . If God the Son hath prayed that the faith of all those who were given to him by the Father should not faile , and if he ever liveth to make intercession for them , that they may never utterly fall . If God the holy Ghost be given to the Saints to abide in them for ever , and if the seed of God abides in them to keep them from total and final Apostacy ; then we may safely conclude ; that the Doctrine of the perseverance of the Saints is most agreeable to Scripture , and that it is our duty to be stedfast and unmoveable in it . Quest . Did not Saint Austin himselfe the great Champion of free grace , against the Pelagians , hold the doctrine of the Apostacy of the Saints ? For though he saith , That an elect justified person shall never finally fall away , yet he seems to say , that there are many truely justified who are not elect , and that justification , and election are not termes convertible . And that many are justified by a faith working by charity , who ( not being elected ) fall away totally and finally . Answ. I must not deny but that this opinion is charged upon St. Austin by some learned men ; and a Reverend Divine hath lately in a book printed about this subject asserted it as a thing undubitable and without controversie , and for this end he brings many sayings out of his works which favour this opinion . But this learned brother may , if he please , read an answer to most of those quotations long ago given by Bishop Abbot in his animadversions upon Tompsons Diatriba de amissione & intercisione justificationis & gratiae . And he may likewise find many sayings brought out of St. Austin which do most fully and clearly prove , that he held not only that no elect man can finally fall away , but also that none but the elect are justified , and that those who are truely justified can never fall away . As for example . God ( saith Austin ) calleth none with that calling which is according to his purpose , but such whom he hath predestinated ; and he justifieth none , but those whom he thus calleth ; and glorifieth none , but those whom he hath predestinated , called , and justified , &c. Againe , speaking of the vessels of wrath and of the reprobates he saith , That God brings none of them to sound and spiritual repentance , by which a man is reconciled to God in Christ , whether he waites longer on them , ( then on the elect ) or shorter . In another place he saith , That God doth not forgive the sins of all men , but only of those whom he hath foreknown and whom he hath predestinated . Againe , he saith in another place . That the gift of the holy Ghost , to wit , the love of God shed abroad in our hearts by the holy Ghost is given only to those who shall raigne with Christ for ever in heaven . Strangers ( saith he ) that is such who shall never inherit the Kingdome of heaven , have some of those things which are given to the house of God . But the gift of the holy Ghost is proper to the Saints , of which no stranger doth communicate , that is , no man that shall never inherit the Kingdome of heaven . This is wanting to all the malignant , and sons of hell , although they are baptized with the baptisme of Christ as Simon Magus was . Therefore he calls that a peculiar fountaine of waters running down the streets of the Saints , and no where else . In other places he saith , That Christ justifieth none but those who are members of his body . And no man is made alive by the Spirit of Christ , but he that is a member of his body . And that no man is indeed and in truth a member of Christs body , who shall not be with him in heaven to all eternity . These places and many more which might be brought and are brought by the forementioned Author , are sufficient to prove that according to the mind of St. Austin none but the elect of God are in time effectually called , and really justified and pardoned , and made partakers of the holy Ghost and become real members of Christs body , and therefore the effectually called , and justified , &c. can no more fall away than the elect , which all confesse to be under an impossibility of Apostacy in St. Austins judgment . 2. Let me perswade you not only to beleeve , but to practise the doctrine of perseverance : For there are Divers learned men that are so much scandalized at the great Apostacy of some eminent professours in our unhappy dayes , that they begin to be stagger'd , and to doubt of the truth of the doctrine of Perseverance . But these men forget the saying of the Apostle , They went out from us , but they were not of us ; for if they had been of us , they would no doubt have continued with us : but they went out that they might be made manifest , that they were not all of us . For my part , I conceive , that these Reverend and learned men should rather doubt of the truth of their graces whom they see thus foully to A postatize , than of the truth of the Doctrine of Perseverance . But howsoever , let us take heed of laying this stumbling block : least by our practical Apostacy men should begin to turne Doctrinal Apostates . Let us labour to dye well , as well as to live well , to continue and persevere in wel-doing . It is the great commendation of the Saints in the text , That they died in the faith . These all dyed in faith . Remember what Christ saith , No man having put his hand to the plough , and looking back is fit for the Kingdome of God . And what the Apostle Paul saith : If any man draw back , my soul shall have no pleasure in him : but we are not of them who draw back unto perdition , &c. And what the Apostle Peter saith ▪ It had been better for them not to have known the way of righteousnesse , than after they have known it , to turne from the holy commandment delivered to them , &c. Remember also Lots wife . She did only look back , she did not go back , and yet she was turned into a pillar of salt . As God hath fire and brimstone for a Sodomite , so he hath a pillar of salt for an Apostate . But why do you exhort us to persevere when as you tell us , that if we be true Saints we cannot but persevere ? 1. We do not say , it is simply and absolutely impossible for a Saint not to persevere . ( For if you consider the Saints as they are in themselves , and the mightinesse and multitude of their spiritual enemies , it is impossible for them not to fall away ) But we say it is impossible upon supposition . Considering the unchangeable nature of God , and the unchangeable decree and purpose of God , and the unchangeable Covenant , promises and Oath of God , in this respect we say it is impossible . 2. Scripture exhortations are divine motives and meanes to perswade and enable the Saints to persevere , and they are so farre from interfering with , or nullifying of the promises of faith and perseverance , that they are ( many of them ) built and grounded upon them . Phil. 2. 12 , 13. 2 Cor. 7. 1. What meanes must I use that I may hold out and continue unto the end , and not only live in the faith , but also dye in it . 1. Dig deep in humiliation . The stony ground fell away for want of depth of earth . Humility is the best preservative of grace . The lower the foundation , the surer the building . Spiritual pride paves a causey to Apostacy . A chesnut put whole into the fire will fly out . It is the broken heart only that will persevere . 2. Labour for sincerity and uprightness of heart . As the firmnesse of a pillar is in the uprightnesse of it ( if once it begins to bow , it will quickly break . ) So the firmnesse and stability of a Christian is in his sincerity and uprightnesse . Rottenness of heart betrayeth a man into Apostacy . A rotten apple will quickly appeare so outwardly ; So will a rotten Christian . If ever you would persevere , take heed of making use of Religion for the promotion of your carnal interest . He that serves God for an earthly Kingdome , when he bath got what he sought for , will forsake God as Jehu did . He that followeth Christ only for the loaves , will leave Christ when he hath got them . 3. Labour for a tender conscience . This will keep us from the least degree of Apostacy . As hot water grow's cold by degrees : first it is luke-warme , before it is starke cold : So a Christian declines into Apostacy by degrees . Lots wife first lingred , and then afterwards lookt back : first we slack our pace in Religion , then we stand still , and at last turne back . But now a tender conscience will keep us from the least abatement of zeale and forwardnesse in Religion . 4. Be not high minded but feare . I speak not of a feare of diffidence and distrustfulnesse , but of a feare of diligence and watchfulnesse . He that would be secure from feare , let him feare to be secure . Mr. Saunders by his feare of falling away kept himselfe from Apostacy : whereas Dr. Pendleton by his notorious presumption , and over-bold confidence fell away . 5. Take heed least there be in any of you an evil heart of unbelief , in departing from the living God . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will end in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Apostacy is the child of unbelief . Faith will set us upon a rock higher than us , even such a rock against which the gates of hell shall never prevaile . 6. Take heed of the inordinate love of the world and of the base feare of men . The love of mony is reckoned by the Apostle as the root of all evil in general , and more especially of Apostacy , 1 Tim. 6. 10. — Which while some coveted after they have erred from the faith , &c. And the base feare of men was the cause which made thousands Apostatize in Queen Maries bloody dayes . And therefore if ever you would persevere , you must labour to love God above your corruptions , relations , and possessions , and to feare sin more than the losse of estate , or life . He that loves God above the world , will never forsake God to gaine the world . He that feares sin more than death , will rather dye than sin . 7. Pray unto God the Father , Son , and holy Ghost , that they would uphold you and enable you not only to live , but to dye in the faith . Pray to the Father that he would keep you by his power through faith unto salvation : that he would uphold you by his mighty hand and keep you from falling , as it is Psalm 37. ●4 . Psalm 94. 18. That he would put his feare in your hearts that you may never depart from him . Pray to the Son , that he would apprehend you and hold you so fast in his armes that none may pluck you out of his hands , and that you may every day enjoy the benefit of his Intercession . Pray unto the holy Ghost that he would abide in you for ever , and give you the earnest of your inheritance , and seale you up unto the day of Redemption . So much for the fourth inference . Doctrine 5. That to dye in the true faith , is a noble , gallant , blessed , and happy ●anner of dying ; These all died in faith . Herein especially consisted the happy condition of these godly Patriarks , that they lived , and dyed in the faith . It is put down by way of commendation , and left upon record as a patterne for us to learne to die by . They died in the faith of the Messias , expecting salvation by him only . They died perswaded of the promises and embracing the Lord Jesus . Looking , waiting and confidently hoping for a City which hath foundations , whose builder and maker is God . There is a double manner of dying . 1. A dying in sin . 2. A dying in faith . 1. A dying in sin . Of this we read , John 8. 24. If you beleeve not that I am he , ye shall dye in your sins . This is a said manner of dying . If any should desire me to give him a character of a man in a cursed condition , I would answer , He is one who is dead in sin while he lives , and dies in his sins when he dies . It is a happinesse to be dead to sin , but to die in sin is misery unexpressible . For he that dieth in his sins shall certainly go into everlasting damnation . He that dies in his sins dies out of Christ ; and he that dieth out of Christ shall never go to Christ . 2. A dying in faith . This is a noble , gallant and blessed manner of dying ; heaven it selfe beares witnesse to this , Rev. 14. 13. I heard a voyce from heaven , saying unto me write , Blessed are the dead which dye in the Lord , that is , united unto the Lord Jesus Christ by a true and a lively faith . Such as these are happy , if you will either beleeve a voyce from heaven , or the voyce of the Spirit , for it followeth in the text — so saith the Spirit . And they are blessed from the very instant of their death . So it is in the same place — from henceforth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from that very minute : for their souls go immediately to God to enjoy perfect and perpetual rest and happinesse , and their works follow them . It is a greater happinesse to die in the Lord than to die for the Lord . If a man die for the Lord , and be not in the Lord , he is not blessed in his death . A man may die for the Lords cause , and not for the Lords sake , but out of vain-glory . This is hinted by the Apostle , Though I give my body to be burned , and have not charity , it profiteth me nothing . If I do it not out of love to God , but out of love to my selfe and mine own praise , it is nothing worth . But he that dyeth in the Lord is certainly blessed . The only use I shall make of this , is to beseech the New Testament Saints to follow this Old Testament copy and patterne . You have been often taught how to live well , give me leave to teach you this day how to dye well . It is not long but you must all die . Let it be your care , that when you come to die , you may die in the faith of the Lord Jesus . There is a double faith in which you must labour to die ; In fide quae creditur & quâ creditur . 1. In the true doctrine of faith . 2. In the saving grace of faith . 1. In the true doctrine of faith . For there are damnable doctrines as well as damnable practices . There are doctrines of Devils as well as works of Devils . A man may go to hell for heresie as well as ●or iniquity . The Scripture tells us of some opinions which subvert the soul , and overthrow the faith : which T●rtullian calls doctrines devouring a mans salvation , and the cankers of Christian Religion . And therefore let it be your care to avoid all soul-subverting doctrines , to contend earnestly for the faith once delivered to the Saints , and to hold fast the ancient Catholick and Apostolical faith . Now if you ask me in what Religion I would have you to die ; I shall quickly returne an answer without the least haesitation . In the true Christian Protestant reformed Religion . This is via tuta ad vitam aeternam , A safe way unto eternal life , as a learned Knight hath sufficiently made known to the world : my soul for yours he that dies in this Religion , wants nothing in point of doctrine necessary to salvation . For it is built wholly & only upon the Scriptures ; It is purely Apostolical , and teacheth us to deny ungodliness and all worldly lusts , and to live godly , soberly and righteously in this present world . It requires us to beleeve in Christ for justification , and to manifest the truth of our faith by our holinesse towards God , and our righteousnesse , mercy and charity towards our neighbour . And when we have done all to account our selves but unprofitable servants , and to trust only to the merits of Christ for salvation . It hath been sealed by the blood of many Martyrs ; and he that professeth it and liveth according to the directions of it , may die with a tribunal-proofe confidence of everlasting salvation . Let us therefore be stedfast and unmoveable in this faith : and take heed of the Arrian and Socinian heresies which unchristianize a man , and of all doctrines that are contrary to godliness , which drown the soul in perdition and destruction . Let us abhorre the heresie , Idolatry and tyranny of the Romish Synagogue , alwaies remembring that sad text , If any man worship the beast and his image , and receive his mark in his forehead , or in his hand , the same shall drink of the wine of the wrath of God , which is poured out witbout mixture , into the cup of his indignation , and he shall be tormented with ●●re and brimstone in the presence of the holy Angels , and in the presence of the Lamb . Let us be sure , that when we come to die , we may be able to say with the Apostle Paul , I have fought a good fight , I have finished my course , I have kept the faith . Though I have lost my liberty , wealth , and honours , yet I have kept the faith ; And with that Reverend Bishop , I can deny my selfe , my estate , my reputation , but I cannot deny my faith . 2. In the saving grace of faith . He that dieth with faith in Christ , shall certainly go to live in heaven with Christ . He that dieth embracing Christ , shall go from Christ , to Christ ; from Christ by grace , to Christ in glory . But then you must be sure that this faith be a true justifying-faith . A heart-purifying , sanctifying , and world-overcoming faith . A painted faith will never bring you to a real heaven . A dead faith will never please a living God . Faith without works will send a man merrily to hell instead of lifting him up to heaven . It is faith unfaigned , the faith of Gods elect , the faith which worketh by lov● , which will make the houre of death desireable and comfortable . And let me adde That you must not only labour to die with a true faith , but with a full assurance of faith ; not only to die bel●eving , but fully assured that your faith is of a right stamp . This is a heaven upon earth . This will put you into heaven before you come to heaven . This will cause you to die rejoycingly and triumphantly , as Stephen did , when he saw the heavens opened , and Christ standing at the right hand of God ready to receive him ; And as old Simeon did with Christ in your spiritual armes , and singing a Nunc dimittis , Now Lord let thy servant depart in peace , for mine eyes have seen thy salvation . This then is thy great work O Christian , industriously to endeavour , that when thou comest to die thou mayest die in the true doctrine , and true grace of faith , and in the full assurance of faith , that so thou mayst have an abundant entrance into the everlasting Kingdome of our Lord and Saviour Jesus Christ . But what must I do that I may be able to make this gallant and noble end ? He that would die in the faith , must first live in the faith . For if you observe it , it is not said in the text , that all without limitation died in faith . But all these : that is , all those who lived in the faith , died in the same faith in which they lived : These blessed Patriarks had not their faith to get when they came to die , but they had got it in health . They lived a holy life , and died a happy death . Life and death for the most part are like the voyce and the echo , the body and the shadow . Such as the voyce is , such is the echo . Such as the body is , such is the shadow . Qualis vita , finis ita . If we would die happily , we must live holily . If we would die gloriously , we must live graciously . If we would go to Christ when we die , we must get into Christ while we live . If we would die with assurance , we must while we live labour to get assurance ▪ Woe be to those who have their faith to get when they are dying , that begin to amend their lives when they are putting an end to them . Woe be to those who begin to serve God when they can do him no service . That begin to live when they are ceasing to live . And sad is the condition of those , who have their evidences and comforts to seek when they are going out of the world . And yet I will not absolutely deny ( as some rashly do ) but that it is possible for a man to live a thiefe and die a Saint , to live wickedly and to repent at death . We have one , and but one example of this . But this is not Gods ordinary way ; and if I had ten thousand souls , I would not adventure one of them upon a death-bed repentance . We must not think to dance with the Devil all day , and to sup with Christ at night . To live all our life-time in Dalilah's lap , and to go to Abrahams bosome when we die . The ordinary way to die well , is to live well . In a word , If you would die as Abraham did , you must live as he did : you must imitate Abrahams faith , obedience , and heavenly-mindednesse . If you would die as Jacob did , you must wrastle with God in prayer as he did . If you would partake of their happinesse when you die , you must be followers of their holinesse while you live . This is the fifth inference . Doctrine 6. That it is an unvaluable blessing when husband and wife , Father and child , and childs child live and die in the true faith . These all died in faith . Not only some of them , but all . Abraham the husband , and Sarah his wife . Abraham the Father , and Isaac his Son , and Jacob his Grand-child . All these died in the faith . Behold a true noble blood , a holy kindred , a blessed generation . Worthy is Abraham of all honour who was the roote of such a noble and blessed brood . And worthy are Isaac and Jacob of so good a Father , who stained not their blood by forsaking their faith , but held it as they received it , and lived and died in the true faith handed to them by their Father . Behold here you that are great in place and birth ; behold , I say , wherein true Nobility and Gentry doth consist ; and what is the fountaine of all true honour . It is to live and die in the true faith . In this faith Abraham died : and Isaac his son and heire did not only inherit his fathers estate , but his fathers Religion also . And Jacob the Grand-child follows both his father and grand-father , and dieth in the same faith with them . Behold here Jacob a true Gentleman in blood . His holinesse and Religion is in the third descent . Let great men learn to adorne their Gentility and Nobility with these ensignes of true honour . It is a rare blessing when there is a succession of godlinesse in a family ; when godlinesse is entailed upon children , and childrens children . When a man can say to God as Moses : O God thou art my God , and my Fathers God , and my Grand-Fathers God . There are many families in which there is a succession of drunkards , swearers , and adulterers , &c. in which sin and iniquity is entailed , of whom it may be said , my father was an adulterer , a drunkard , a scoffer at Religion , so was my grand-father and so am I . This is a sad pedegree . O labour for a holy succession . Let Parents write a faire copy to their children , let them live and dye in the true faith , and let children learne to follow such a copy . Let husbands be patternes and examples of godlinesse to their wives ; and let wives follow their good examples . Let wives imitate Sarah , Parents Abraham , and children Isaac and Jacob . Let us and ours so live , that when we come to die , it may be said of us , not that we died in our sins , but as it is in the text that we died in the faith . These all died in faith . I have done with the text . But there is another text of which I must of necessity speak something . And that is concerning the sad occasion of our meeting here this day . Give me leave to speak to you in the language of David concerning Abner : Know you not that there is a Prince , a great man fallen this day in Israel ? and in the language of the children of Seth concerning Abraham , A Lord and a mighty Prince is this day to be buried : One who had so much worth and excellency in him , that whosoever will undertake to speak of him needs not feare ( as Nazianzen saith of his sister Gorgonia ) least he should spea● too much , but rather least he should speak too little , and by coming so farre beneath his due deserts , should dispraise him , even whil'st he is praising of him . For without all controversie he was a person who had not only noble and honourable titles , but was truly noble and honourable . It is an observable speech of Gregory the great , A King may cause a man to be called a Nobleman , but he cannot make a man truly noble . He may command such a man to be called an Earle , or a Lord ; But it is the noble minde which makes the man truly noble . Such a Noble-man was the Earle of Warwick . He was not only a Noble-man by Parchment , but he had a noble mind , a large heart , an intrinsecal worth and excellency in him . His Nobility was inameled with humility . He was great in place , but humble in carriage , as all who knew him will testifie . There was in him a blessed constellation , and consociation of Nobility , humilitie , pietie , and charitie . He was not only a great man , but that which is above all , he was ( I hope ) a godly and religious man . I should be loth to give flattering titles to any man whether alive or dead ; for in so doing my Maker would soon take me away as Job saith . It was well spoken by that learned Minister who preached at the funeral of the Earle of Essex ( a kinsman of this Earles ) That funeral encomiastickes of the dead do often prove confections of poyson to the living ; for many whose lives speak nothing for them , will draw the example into consequence , and be thereby led into hope , that they may presse a hackny Funeral Sermon to carry them to heaven . And St. Austin if I be not much mistaken , doth somewhere bitterly enveigh against those Ministers who were overlavish in the commendation of the dead , telling us , That there are many who are commended where they are not , and in the mean time tormented with fire unquenchable where they are . Sure I am that a learned Bishop doth quote a sharpe censure ( though in another case ) of a Popish Casuist concerning Noblemens Chaplianes , saying , that few confessors of great men went to heaven , because by their base flattery they became guilty of soul-murder , and for want of telling them of their faults , destroyed both their own , and their Patrons souls . And therefore God forbid that I should say any thing this day for the hurt and disadvantage of the living , whil'st I am speaking in the praise and commendation of the dead . And yet notwithstanding all this I should be loth to offend in the contrary extreme . For I am not so strait-laced or superstitious , as when any mans life hath been eminently remarkable and exemplary , lest I should be guilty of Idolatry in adoring him , to commit sacriledge in robbing both the dead of his just praise , and the living of an useful patterne for their imitation . And besides , ( as the forementioned author saith ) Though common graves have no inscription , yet Marble Tombes are not without some Epitaph . Heroical examples should not go with a common passe , but with a Trumpet . And therefore I doubt not , but I may safely say without the lest suspicion of flattery or falshood concerning this honourable person , That I have just ground in charity to beleeve , that this Noble Earle was not only under the awe of Religion , but that he had the substance , and power of it in his heart . And therefore his death is the more to be lamented by us , because that goodnesse and greatnesse do so seldome center in one and the same person . In the God of heaven they both meet . He is optimus , maximus ; infinite in goodness , as well as in greatnesse . But in the Gods upon earth they rarely meet : They are many of them pessimi maximi , greater in vices than in riches . It was a bold speech of Buchanan to King James , who sent a messenger to him when he was dying to visite him , and to know how he did ; Buchanan desired the messenger to tell the King , That he was going to a place where few Kings come . Indeed the Scripture saith , Not many wise men after the flesh , not many mighty , not many noble are called . But yet some are , though not many . Such a one was Job , the greatest , and the best man in the East . Such were Abraham , Isaac and Jacob . Such was Joseph of Arimathea . And such a one was ( I hope ) Robert Earle of Warwick : And therefore the losse of him is the greater . For great men are like looking glasses according to which all the country dresse themselves , and if they be good they do a world of good . When Crispus the chiefe Ruler of the Synagogue beleeved , many of the Corinthians hearing of it beleeved also . When Schechem and Hamor were circumcised they quickly perswaded their people to be circumcised . Let me tell you , That we have lost this day one of the best natur'd Noble-men in England , & one who had not only a good nature , but ( as I verily beleeve ) gracious principles , and religious inclinations , and dispositions . He was religious , 1. In his own person : For he was very exact in closet duties . I have been often with him at private prayer in his closet in which he was very zealous and devout . And he hath left behinde him reall manifestations of his personal piety , by many religious collections written with his own hand for the good of his soul . 2. In reference to his deare and neare relations , both by giving them a good example , and good instructions . And my prayer to God is ; that though the instructor be deceased , yet the instructions may live , and never die . 3. In his family-government . For he was very constant in his morning and evening publick service of God , and herein a rare patterne to the Gentry of the Country : He would not suffer any sports or pastimes to divert him from his dayly publique devotions . It is a great honour to God , and credit to Religion when there is a forme and outside ( though but a forme and outside ) of godliness in great families . This is like a candle set upon a hill to illighten all inferlour families . It is reported of Theodosius the Emperour , that by his religious carriage in his family , he made all his Court a nursery of religion . And it is said of the house of George Prince of Anhalt , that for the good orders therein observed it was a Church , an Academy , and a Court . 4. In his conscientious observation of the Lords day , and in causing the Sermons preached to be repeated in his presence to the whole family . In his frequent attendance when he was at London upon weekly Lectures , and by his example and encouragement , drawing many persons of quality to our congregations . And ( which is very remarkable ) in the Moneth in which he died , he went constantly to the Morning-exercise at St. Martins in the fields , thereby ( as by a secret instinct ) fitting and preparing himselfe for his death , which hapned towards the end of it . 5. In his extraordinary care and diligence in preparing himselfe for the receiving of the Sacrament of the body and blood of Christ . Herein he was very exact in setting apart a sufficient space of time for selfe-examination . And besides this , give me leave ( without offence ) to relate a passage which in my opinion conduceth much to his honour , and may through Gods blessing become an example to his relations , and to the Noble-men and Gentlemen of the Nation . When he first came to the Sacrament at Aldermanbury , he freely presented himselfe to the Minister and Elders to be examined : and although he gave ample satisfaction , yet being at that time indisposed in body by reason of a sudden distemper , he afterwards wrote me a letter in which he signified , that if we were not satisfied , he would rather come againe , than come without giving full satisfaction ; here was humility in a high degree ; here is a patterne to be admired , and imitated . 6. In his faithfulness to the trust committed to him as in other things , so more especially in disposing of his Church-livings . Herein he was very eminent , and very exemplary , being alwayes exactly careful to preferre able , godly , and painful Ministers to them . And I doubt not , but there are thousands blessing God in heaven for the good they have got by the Ministers put in by this Noble Earle . The truth is , he was a great Patron and Mecaenas to the pious and religious Ministry . We Ministers may say of him as they did of the Centurion , he loved our Nation ; we have great cause to weep over his herse , and to bemoane his death : For we have this day lost one of the greatest friends that the godly and painful Ministers had in England . 7. I might adde ( if need were ) as a further , and a most signal testimony of his godlinesse , his singular care , that not only while he was living , but that after his death also his Church-livings might be rightly disposed , but I forbeare . 8. There are three things yet behind which I must not omit . 1. He was bountiful and Prince-like in his hospitality and house-keeping . 2. He was very merciful and charitable to the poor members of Jesus Christ . I have often and often been his Almoner to distribute considerable summes of money to necessitous and pious Christians . 3. He was a liberal and most loving Master to his houshold-servants , and hath given competent pensions to all his old servants during life . 9. In a word : He was one who did not make use of religion for his own private gaine and interest ; he had no politick designe in professing godlinesse : his whole aime both by sea and land , both in Parliament and in private was , to be serviceable to Church and State , and in this particular he was a true Nathaneel in whom there was no guile : he was a countenancer of religion in the worst times , : he appeared for God and for his cause and servants , when it was both dangerous and disgraceful in the eyes of the leading men of the Nation ; he received Mr. Burroughs ( that eminent Minister of Christ ) into his family , and protected him for a long while , till at last he was forced to fly out of the land . He was a very special friend unto that man of God of famous memory Dr. Sibbs . To summe up all in a few lines , As it is said of Socrates ( as I remember ) that he was so good a man that all that knew him loved him ; and if any man did not love him , it was because they did not know him . So it may be said of the Earle of Warwick : All who knew him loved him , and if any man did not love him , it was because he did not know him . As for the manner of his death , it was somewhat sudden : but you must know , that a child of God never dies suddenly , though he die never so suddenly ; though he may dye suddenly in regard of time , yet he never dyes suddenly in regard of preparation . A wicked man dies suddenly though he dyes never so lingringly , because he dyes unpreparedly ; but he that dyes with grace in his heart , cannot be said to die suddenly though he die never so suddenly . And yet this sad stroak of death was not altogether unexpected . For when the funeral of his Grand-child was delayed longer than he desired or expected , he was heard to say , That if they tarried a little longer , they should carry him down also to he buried with him . My hope is , That he dyed as these Noble Patriarkes in the text , he died in the faith in which he lived . He dyed professing the true doctrine of faith , and ( I hope ) having his heart adorned with the grace of faith . And let me assure you ; that as he lived much desired , so he now dyeth much lamented , especially by men professing godlinesse . I have heard a memorable story of an ancient and religious Gentleman Mr. Knightly of Northamptonshire ( well known to some here ) who coming to Leeze , and beholding the brave Parkes , and goodly gardens , and other such-like accommodations there to be enjoyed , was heard to say to this our Earle , My Lord , you had need be very good , it is ill going to hell from such a Paradise : it will be a doleful and dismal exchange . Or as others relate it ; My Lord , you had need make sure of heaven , or else when you dye you will be a great loser . A rare speech worthy to be laid to heart by all Noble persons . Now I verily perswade my selfe , that this our dear and honourable Christian brother is no loser , but a great gainer by his death . He is gone ( I hope ) from earth to heaven , from an earthly Paradise to a heavenly Pallace , from a house made with hands to a house made without hands eternal in the heavens . It is true ( and it must be confessed least I should be accounted a flatterer ) he had his failings , and his many infirmities ; which I trust Jesus Christ hath covered with the roabe of his righteousnesse . My prayer to God is , That all his infirmities may be buried in the grave of oblivion , and that all his virtues and graces may supervive , and live in his son and heire ; that as he inherits the estate , so he may also inherit the vertues of his Father . And that religion , piety , and godlinesse may be entailed upon the Noble family of the Riches , from one generation to another till the coming of the Lord Jesus Christ unto judgement ; That while they live they may be professors of the true faith , and indued with the heart-purifying grace of faith : And when they come to dye , they may make that gallant , noble , and blessed closure and conclusion of their dayes which these godly Patriarkes in my text did , of whom it is said , These all dyed in faith . FINIS . Notes, typically marginal, from the original text Notes for div A79008e-340 Utin●m caelebs vixissem , aut orbus periiss●m . Prorsus faelicem suturum fuisse ( inquit Ausonius ) si hunc filium n●n generass●t . 1 Pet. 1. 17. 1 Cor. 5. 7 , 8. Psalm 15. 4. Prov ▪ 13. 5. Dan. 11 , 21. John 6. 70. Notes for div A79008e-1640 Perkins in locum . Paraus in locum . Vetus juxt● fidem . Beza , secundum fidem . Gen. 22. 18. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . N●●pe sicus navigantes terram , Abraham didicerat expectandos quadringentes annos . Grotius in locum . Per fidem illi morituri videbant & spe quadam amplexabantur promissa quae non acceperant . Metaphora à navigantibus qui portum eminus conspicati , laetis acclamationibus salutant , & contingere gaudent . Paraeus . Tria participia , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , refero ad promissionis rem significatam , patriam coelestem , quam unice desiderabant . Hanc , inquit , in suâ peregrinatione eminus conspicati sunt , consisi sunt , amplexati sunt side . Paraeus . Doct. 1. Joannes de temporibus Armour-bearer to Charles the great , l●ved 361 years , but yet dyed at last in the year 1139. So the old man of Bengala in the East Indies , who was 335 years old when he came to the Portugals , from whom for his miraculous age he received a yearly stipend , dyed at last . Use Mira quidem haec , se● ut video sicut in Persiâ , sic Romoe hom●nes moriuntur . Gen. ● . 19. Job 17 14. Heb. 13. 14. Pallida mors aequo pulsat pede pauperum , &c. Luk ▪ 12 19 , 20 Ver. 12. Psalm . 39 ▪ 4. 2 Cor. 5. 10. Punctum est quod vivimus , et puncto minus . Psalm 39. 5. Jam. 4 14. Job 9. 25 , 26. Ideo dies unus celatur ut expectentur omnes . Babilus the Rom●n General in the very day of his triumph , was killed with a tile from an house . Heb. 9. 27. Si semel moriendum est omnibus , ne igitur immortalitatem in h●c vita sam●●em●●… Sisemel ta●tum moriendum ▪ ut semel pie moriamur operam demus , atque ad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} omenta nos praeparemus . Deut. 32. 29. Psal. 90. 12. Mr. Ward in one of his Sermons in print tells a story of one who gave a Prodigal a Ring with a Deaths-head , with this condition that he should one houre daily for seven dayes together look and think upon it ; which bred a strange alteration in his life . In the Popes inthronization before he is set in his chaire , and puts on his Triple-crown , a piece of tow , or wad of straw is set on fire before him , and one appointed to say , Sic transit gloria mundi . Phil. 3. 8 , 9. Rev. 14. 13. Doct. 2. 1 Pet. 3. 6. Enoch the best man in his generation lived the shortest time ; when others attained some to above 900 , others above 800 , the least above 500 , years of him the Text saith , all the dayes of Enoch were 365. yea●es , G●● . ● 23. Job 4. 19. Use {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 Pet. 1. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Phil. 1. 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Luk. 2. 29. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . A godly man never begins to live till he dies , and then he lives eternally . It was the Epitaph upon the Tombe of Joachimus Camerarius , Vita mihi mors est , mors mihi vita nova . Doct. 3. Gen. 32. 28. Hos. 12. 4. Psalm . 89. 48. Job 1. 21. 1 Tim. 6. 7. ●everus the Emperour looking upon his Urn had this expression , Tu virum capies quem orbis terrae non capit . Thou shalt containe him whom the whole world oun ot containe . Sceptra ligonibus aequat . Use Psal. 82. 6 , 7. Epit. Hist. Galt . Ester 4. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . John 19. 38. Rev 10. 12. P●tentes potenter torque●untur . Ingentia b●eficia , ingentia vitia , ingentia supplicia . Gen. 2. 23. Gen. 18. 20. Gen. 32. 28. Doct. 4. Mat. 24. 13. Rev. 2. 10. Perseverantia sola coronat . Nemo Christianus nisi qui ad sinem usque perseverave●it . Ter●●l . de praescript . Fz●k . 18. 24. Use 2 Cor 7. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Impossibile est quod somel vivificavit Deus , ab ●odem vel ab alio occidi . Origen . in Jerem. Hom. 1. Repertus est ja● pridem Petrus quidam Bertius Cacotheologus Leydenfis qui librum edere baud veritus est titulo ●●rte ipso ex●crabile● de Apostatiâ sanctorum . Robert . Abbot professor Regius Dr. Owen . Dr. Kendal . Rom. 8. 30. John 8. 35. John 10. 27 , 28 , 29. Jer. 32. 40. 2 Tim. 2. 19. Phil. 1. 6. 1 John 3. 9. Luk. 22. 32. Sanctam Ecclesiam Christus secundum praescientiae suae gratiam de in aeternum permansuris sanctis construxit . Greg. in Cantic. cap. 3. Aurum , quod pravis Diaboli persuasionibus sterni , ficut lutum , potuerit , aurum ante oculos Dei nunquam suit ; & qui seduci quandoque non reversuri poss●nt , quasi habitam sanctitatem ante oculos hominum videntur a●ittere , sed cam ante oculos Dei nunquam habuerunt . Gr●g . Mor. lib. 34. cap. 13. Cap. 8. Non ergo alios , sed quos praedestinavit , ipsos & vocavit ; ill● s●ilicet vocatione secundum propositum ; nec alios sed quos ita vocavit , ipsos & justificavit ; nec alios , sed quos praedestinavit , vocavit , justificavit , ipsos & glorificavit , illo utique fine , qui non habet fiuem . Depraedestin . sanct. cap. 17. Istorum ( id est vasorum irae five ●eproborum ) ●eminem adducit Deus ad poenitentiam salubrem & spiritualem , quâ homo in Christo reconciliatur Deo , sivem illis longior●m ▪ patientiam ( quàm electis . ) sive non imparem pr●beat . Aug. Contra . Julian . Pelug . lib. 5. cap. 4. Non ●mnium Deus , s●d corum quos praescivit , & praedestinavit , delicta dimittit . Aug. contra . adversar . leg. & prophet . lib. 2. cap. 11. — Non visibilem Baptismum quem possunt habere & alieni qui regnum Dei non possidebunt , sed hoc donum commendat Spiritus sancti , quod proprium est eorum tantum , qui reg●abunt cum Christ● in aeternum . — Et poste● multa eni●s munera Dei possunt habere & alieni , &c. ipsa etiam quae domui Doi data sunt ▪ nonnulla ex eis habent alieni , id est , non possessuri regnum Dei , &c. Hoc est ergo donum spiritus sancti proprium sanctorum , unde nem● communicat alienus . Hoc deest omnibus malignis & gehennae filiis , etiamst christi baptism● baptizentur , sicut Simon ●uerat baptizatus , &c. Aug. de unitato Eccl. cap. 23. Non justificat Christus nisi corpus suum . Aug. ep. 5. De spiritu Christi non vivit nisi corpus Christi . Iden in Joan. Traictat . 26. Non est autem rever a corpus Christi , quod non erit cum ●o in aeternum . Idem de Doctrin . Christ . lib. 3. cap. 32. 1 John 2. 19 ▪ Luk. 8. 62. Heb. 10. 38 , 39. 2 Pet. 2. 21. Luk. 17. 32. Ob. Answ. Mar 24. 24. Quest . Answ. Eph. 1. 14. Eph. 4. 30. Doct. 5. 1 Cor. 13. 3. Use 2 Pet. 2. 1. 1 Tim. 4. 1. Gal. 5. 19 , 20 , 21. Acts 15. 24. ● Tim. 2. 18. Dogmata salutis devoratoria & Christianae religionis carcinomata . Jude 3. Heb ▪ 10. 23. Sr. Humphry Lynd● . Rev. 14. 9 , 1● . Bishop Jewel in his life . O quam ●ulti ●um b●c van . î ●ide ad ater●os labores desce●d●●t . Heb. 10. 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 Pet. 1. 11. Quest . Answ. Doct. 6. Exod. 15. 2 Sam. 3. 31. Gen. 23. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Job . 32. 22. Mr. Vines . Laudantur ubi ●on sunt , & t●rquentur ubi sunt . Bishop Halt . Dr. Tuckney at the funeral of Dr. Hill . Mr. Vines . 1 Cor. 1. 26. Acts 18. 8. Gen. 34. Ecclesia , Academia , Curia . 
A79887	----	An antidote against immoderate mourning for the dead. Being a funeral sermon preached at the burial of Mr. Thomas Bewley junior, December 17th. 1658. By Sa. Clarke, pastor in Bennet Fink, London. Clarke, Samuel, 1599-1682. This text is an enriched version of the TCP digital transcription A79887 of text R208174 in the English Short Title Catalog (Thomason E1015_5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 109 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A79887 Wing C4501 Thomason E1015_5 ESTC R208174 99867151 99867151 119443 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A79887) Transcribed from: (Early English Books Online ; image set 119443) Images scanned from microfilm: (Thomason Tracts ; 150:E1015[5]) An antidote against immoderate mourning for the dead. Being a funeral sermon preached at the burial of Mr. Thomas Bewley junior, December 17th. 1658. By Sa. Clarke, pastor in Bennet Fink, London. Clarke, Samuel, 1599-1682. [8], 55, [1] p. printed by E. M. for George Calvert, at the Half Moon in Pauls Church-yard, neer the little North-door, London : 1659 [i.e. 1660?] Annotation on Thomason copy: "ffebr 2". Reproduction of the original in the British Library. eng Funeral sermons -- 17th century. A79887 R208174 (Thomason E1015_5). civilwar no An antidote against immoderate mourning for the dead.: Being a funeral sermon preached at the burial of Mr. Thomas Bewley junior, December Clarke, Samuel 1660 20187 11 15 0 0 1 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Jason Colman Sampled and proofread 2008-04 Jason Colman Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion AN ANTIDOTE AGAINST IMMODERATE MOVRNING For the DEAD . Being a Funeral SERMON Preached at the Burial of Mr. THOMAS BEWLEY junior , December 17th. 1658. By SA. CLARKE , Pastor in Bennet Fink , LONDON . Quid interest utrum Febris , an ferrum de corpore solverit : Non quâ occasione , sed quales ad se exeant , Dominus attendit in servis suis . August . Is there not an appointed time to man upon earth ? are not his dayes like the dayes of an hireling ? Job 7. 1. LONDON , Printed by E. M. for George Calvert , at the Half Moon in Pauls Church-yard , neer the little North-door , 1659. TO HIS Honoured and much esteemed Friends Mr. Thomas Bewley , Merchant ; AND Mrs. Mary Bewley , his wife . Dearly beloved in the Lord : IT was at your request that I first preached this Sermon ; and it is more to satisfie your desires than mine own , that I now print it . They that know me , cannot but withall know how backward I have ever been ( being conscious to my own weaknesse ) to publish any of my labours in this kind ; and your selves can bear me witness , that it was my earnest request , that you would have laid this burthen upon abler shoulders , especially having so great choise of godly and learned Ministers whom you invited to the Funeral : But when you persevered in your desires and requests to me to undertake it , my chiefest care was to make choise of such a subject , as ( through Gods blessing ) might come home to your hearts , and direct your behaviour under so great a burthen , as is the losse of a dear and and only Son . I knew that your affections were strong , and that you had need of a great deal of heavenly wisdom to enable you to moderate them ; and whence is this wisdom to be learned , but from the sacred Scriptures , which are richly stored with precious promises , as with so many cordials to revive and strengthen us in our greatest necessities . Vnless thy Law ( faith David , meaning principally the promises contained in it ) had been my delights , I should have perished in mine affliction , Psal. 119. 92. But as those which are faln into a swoon , may be fetched again with hot waters poured down their throats : so they that are troubled and pressed down under the heavy burthen of sorrow and grief , may by patience and comfort of the Scriptures recover hope and joy . The Text which God directed me to treat of was both seasonable and suitable to your present condition ; as not onely teaching you how to behave your selves under such an affliction , but holding forth to you sound and sufficient arguments to perswade and induce you to the practice of the same : I beseech you therefore to read it over and over again , and remember what the Father said ; these are Verba vivenda , & non legenda solùm , words to be lived and practised , and not to be read only : Such a sentence it is as a man would fetch from China upon his bare feet , rather than be without it . Take , I pray you , your correction as from Gods hand , and humble your selves under the smart of it : yet withal look to Christ , and entreat him that your Faith , Hope , and meeknesse may not be overturned by it , but rather that the affliction may bring forth Patience , and Patience Experience , and Experience Hope . Consider who it is that hath done it : Is he not your heavenly Father ? Now if your natural Father had done some shrewd turn at unawares , by breaking a thing wherein you much delighted , when you heard that he did it , you would be quiet , though before you were much moved : Should you not say with Christ ? Shall I not drink of that cup , that my Father will have me to drink of ? Remember , I pray you , what the Apostle suggesteth , Hebr. 12. 9. We have had Fathers of our flesh that have corrected us , and we gave them reverence : Shall we not much rather be in subjection to the Father of our Spirits , and live ? v. 10. For they verily for a few days chastned us after their own pleasure ; but he for our profit , that we might be partakers of his holinesse . Consider , I pray you , if God when you were first married should have told you , I will give you two children , and you shall bring them up so many years , and then I will take them away again ; would you not have accepted gladly of this offer , and taken it thankfully too ? why ? the event doth tell you no lesse than if he had spoken so afore-hand , and will you now murmur or repine at his dispensation ? Is not God the chief Father of all the Families in Heaven and Earth , and we but Foster-parents to our own children under him ? Is it not a mercy that God hath made you instrumentall for the enlarging of his Kingdom , though he hath taken both your children from you ? Say therefore with Job , The Lord hath given , and the Lord hath taken away , blessed be the Name of the Lord . At least say with David , I was dumb , and opened not my mouth , because thou Lord didst it . Oh! labour for good old Eli's temper , It is the Lord , let him do what seems good in his eyes , 1 Sam. 3. 18. Consider that God who hath done it , is Love , and if you look upon it as an effect of his anger towards you , yet be of good comfort , that God that would not have sinful man to let the Sun go down upon his anger , he will not retain his anger for ever , because he delighteth in mercy , Micha . 7. 18. But I presume that one thing addes a great sting to your affliction , which is , that hereby you want an Heir to enjoy your Estate , and to preserve your name : for all men naturally affect immortality , and because they cannot enjoy it in themselves , they desire it in their posterity that survives them : But for a medicine to this malady , remember what the Lord speaketh , Isa. 56. 3 , 4 , 5 Let not the Eunuch say , Behold , I am a dry tree . For thus saith the Lord to the Eunuchs that keep my Sabbath , & choose the things that please me , and take hold of my Covenant ; even unto them will I give in my house , and within my walls , a place and a name better than of sons and of daughters , I will give them an everlasting name that shall not be cut off . Let me but adde one word more , and I have done ; Consider what a mercy it is , that God hath given you so many Christian friends that sympathize with you , and help to bear your burthen ; so many godly and able comforters to speak a word in season to your afflicted souls , so many faithful Ministers and Christians that daily pray for you , and beg of God that he will support you under this heavy losse , and make it up in some better blessing . Remember , I beseech you , what our Lord and Saviour Christ saith , Luke 14. 26. If any one come unto me , and hates not his father , and mother , and wife , and children , and brethren , and sisters , yea and his own life also , he cannot be my Disciple . Now the God of comfort be your comforter , and give you a large measure of prudence , patience , self-denial , with a full and free resignation of your ▪ self , to the absolute disposal of the All-wise and All-merciful God , that you may as well in heart , as in words say , Thy will be done in earth , as it is in heaven , which is the servent prayer of From my Study in Thred-needle-street Jan. 14. 1658 / 9. Your affectionate friend to love and serve you , S. CLARKE . AN ANTIDOTE AGAINST Immoderate Mourning for the DEAD . 1 Thes. 4. 13 , 14. But I would not have you ignorant , brethren , concerning them which are asleep , that ye sorrow not , even as others which have no hope . For if we believe that Jesus died , and rose again , even so them also which sleep in Jesus , will God bring with Him . THe Apostle Paul , by Gods blessing upon his Ministry , had gathered a large Church in Thessalonica , the chiefest City of Macedonia : For besides that some of the Jews believed , there were also multitudes of the Greeks , and of the chief women not a few , that readily entertained the Gospel , and conforted with Paul and Silas , Act. 17. 4. whereupon the Devil , moved with envy , raised a great persecution against them by the Jews that dwelt there , and other lewd fellows of the baser sort that they adjoyned to them ; upon which occasion Paul and Silas were forced to fly to Berea , and from thence Paul went to Athens : And after a while Silas and Timotheus coming to him thither ; he , not being unmindful of his flock that he had left at Thessalonica , sent Timothy to confirm them in the faith that he before had preached , and they had received . At Timothy's return to him at Corinth , being informed by him of their estate , he thought fit and expedient to write to them this Epistle , as appears , 1 Thess. 3. 1 , 2. wherein after the Apostolical salutations , c. 1. v. 1. the Epistle consists of two principal parts . In the first , the Apostle indeavours to confirm and strengthen them in the faith received , to the end of the third Chapter . From thence to the end of the Epistle , he exhorts them by a Christian conversation to beautifie and adorn their profession ; and this he doth : First , in general , ch. 4. v. 1 , 2. Secondly , in particular , by perswading them to the practice of sundry Christian Vertues , and Duties ; as , 1. To chastity , v. 3 , 4 , 5. 2. To justice and equity in all their dealings , v. 6. 3. To brotherly love , v. 9 , 10. 4. To a quiet life , and attending their own businesses , v. 11 , 12. 5. To be moderate in their sorrow for their deceased friends , seeing they shall be raised up again by Christ , v. 13 , 14. and thereupon he takes occasion largely to describe the glory of Christs coming to Judgment , and the order of the resurrection of the dead , declaring the certainty of it , though the time was uncertain , and this he doth to the fourth verse of the fifth Chapter . In these two verses of my text , the chiefest scope of the Apostle is to perswade them to keep a mean in their mourning for the dead ; wherein are considerable , First , the friendly compellation that he uses , Brethren . Secondly , An information concerning the state of the dead , set down negatively , I would not have you ignorant , as if he should say , I would have you well informed of this Doctrine , the knowledge whereof will conduce much to your comfort . Thirdly , the end why he was so careful to inform them of it , that they might not sorrow , as did others which had no hope , viz. as the Heathen did : For although they believed the immortality of the soul , yet they were never able to comprehend or believe the resurrection of the bodies , and re-uniting them with the souls , whereof he speaks in the subsequent verse , as appears , Acts 17. 32. and 26. 23 , &c. Fourthly , a strong argument to inforce his exhortation for their moderate mourning for the dead , ver. 14. For if we believe that Jesus died and rose again , &c. Thus having heard the occasion and scope of these words , and the principal parts of the Text , I will make no other curious division of it , but proceed to shew you how many useful observations may be gathered out of these verses : and First , from the friendly compellation used by the Apostle , Brethren . Whence note first , that , All Gods children are brethren ; so saith Abraham to Lot , Gen. 13. 8. Let there be no strife , I pray-thee , between me and thee , &c. for we are brethren : so Col. 1. 2. 1 Thes. 5. 26 , 27. 1 Tim. 6 2. For First , they are the adopted children of the same Father , Ephes. 4. 6. Secondly , they are born of the same mother , the Church , 1 Pet. 1. 23. Thirdly , They are brought up in the same Family , Ephes. 3. 15. Fourthly , They are nourished with the same food , 1 Pet. 2. 2. Fifthly , They have all the same inheritance , Rom. 8. 17. Secondly , Again , consider who it is that calls them brethren , the Apostle Paul , the great Doctor of the Gentiles , and a man endowed with more then ordinary gifts and graces : and who they were that he calls Brethren ; the lately converted Thessalonians : most of them of mean rank , and mean gifts , in comparison of him : whence note , They which have the greatest gifts and graces bestowed upon them by God , must not superciliously overlook those which are meaner and weaker then themselves , but must own them for , and acknowledge them to be Brethren Hence , 1 Cor. 4. 7. who makes thee to differ from another ? and what hast thou that thou didst not receive ? Now if thou didst receive it , why doest thou glory , as if thou hadst not received it ? Thirdly , in that the Apostle was so careful to inform them of this comfortable truth ; Observe , Gods Ministers must be careful to inform their people of all such saving truths as may conduce to their edification and comfort : that when they come to leave their people , they may be able to say with the Apostle , Act. 20. 27. I have not shunned to declare unto you all the counsel of God . Fourthly , It seems that till now the Thessalonians were ignorant of these things which made them to over-sorrow for their dead . Hence observe : Ignorance of the blessed estate of the Saints departed is the cause of excessive mourning for them . Fifthly , Paul speaking of the dead , saith , They were asleep , Hence observe : The death of the righteous is but a sweet sleep : so it is often called in Scripture . Christ speaking of dead Lazarus , saith , Our friend Lazarus sleepeth , Joh. 11. 11. with 14. and when Stephen was stoned to death , its said , that he fell asleep , Act. 7. 60. and in these two verses of my Text , Paul twice calls it a sleep : and hence the grave is called a Bed , Isa. 572. and the Greeks called it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Dormitory , or sleeping place . Sixthly . I would not have you sorrow as do others , &c. He doth not say , I would not have sorrow at all : For , it s a duty to mourn for the dead : For as a reverend and learned Doctor saith , sorrow and lamentation is the dues of the dead . It is fit that the body , when it s sown in corruption , should be watered with the tears of them that plant it in the earth , and to be without natural affections is an Heathenish sin , Rom. 1. 31. and one of those that make these later times perilous , 2 Tim. 3. 3. From whence we may observe : It s lawful to mourn and sorrow upon the death of our friends and relations . Our Lord Christ himself wept at the death of Lazarus , Joh. 11. 35. And the Church made great lamentation for Stephen , Act. 8. 2. And the widdows wept for Dorcas , Act. 9. 39. And Paul sorrowed when Epaphroditus was deadly sick , Phil. 2. 27. Seventhly , As do others that have no hope , i. e. as the Heathen do , which are ignorant of these things ▪ Hence , The Heathen use to be immoderate in their mourning for the dead ; becaue they want a hope of the present blessednesse of their souls , and the future resurrection of their bodies . Forbidden Gods people , Lev. 19. 27 , 28. Eightly , But I would not have you do so , saith the Apostle . Hence , Christians which know these things must be moderate in their mourning . Ninthly , Vers . 14. For if we believe , that Jesus died and rose again , &c. Hence observe , first ; The resurrection of Christs body from the dead is a sure and certain pledge and evidence of the resurrection of out bodies : So the holy Apostle Paul makes it , 1 Cor. 15. 12 , &c. If Christ be preached , that he rose from the dead , how say some among you , that there is no resurrection of the dead : But if there be no resurrection of the dead , then Christ is not risen : and verse 20. But now is Christ risen from the dead , and become the first fruits of them that slept , &c. Tenthly , Even so them also which sleep in Jesus . Hence observe . That the bodies of the Saints departed sleep in the arms of Jesus : He takes care of all the bones , yea , of the very dust of his Saints , that none of it shall be wanting when he comes to raise their bodies again at the last day . Our bodies , even whilst they lie in the grave , are members of Christ ; and therefore it s no marvel , though he takes such care of them . Eleventhly , Will God bring with him . Whence I gather . That when Christ shall come to judgment , then shall the resurrection of our bodies be : This is an Article of our faith . It was typified by the budding and blossoming of Aarons dry rod : By Jonas deliverance out of the belly of the Fish , where he had been three dayes and three nights . It was believed by the Patriarchs of old , Heb. 11. 13. And its an infallible truth , that these bodies of ours that are sown in corruption , shall be raised in incorruption , 1 Cor. 15. 42. And for our further security , Enoch before the flood , and Elijah after the flood , were taken into heaven in their bodies . Neither indeed is this contrary to reason , though it be above the reach of reason : For why cannot Christ as well raise a body out of the dust , as at first he made it out of the dust ? especially considering that the soul is preserved in heaven for this very end , to be joyned to the body again . This Job was confident of , Job 19. 26 , 27. Though after my skin wormes destroy this body , yet in my flesh I shall see God , &c. Nay , it s not contrary to the course of nature : For we yearly see that the resurrection of the Spring succeeds the dead Winter , the day the night : and thou fool , the corn that thou sowest , is not quickned , except it die , saith Paul , 1 Cor. 15. 36. and the same Apostle tells us , Rom. 8. 11. That if the Spirit that raised up Jesus from the dead dwell in us , he that raised up Christ from the dead shall quicken our mortal bodies by his Spirit that dwells in us . Besides , Christ is the second Adam , and as we did bear the image of the first Adam in corruption , so we must bear the Image of the second Adam in glory , 1 Cor. 15 22. 45 , 49. Twelfthly , But that which is the principal thing that I intend to insist on is a Doctrine held forth to us in the latter end of the fourteenth verse , That ye sorrow not as do others that have no hope : Whence , A well-grounded hope of the happinesse of our friends deceased should moderate our mourning for them . This ( without question ) moderated Abrahams mourning for Sarah . Mourn indeed he did , for the text saith , Gen. 23. 2. that Sarah died — and Abraham came to mourn for Sarah , and to weep for her ; but that he kept a mean in his mourning , appears by the next words , v. 3 , 4. And Abraham stood up from before his dead , and bespake a burying place to bury his dead out of his sight ; and this he did , that the object being removed , his sorrow might be mitigated . This also moderated Josephs and the Israelites mourning for Jacob , Gen. 50. 1. where it is said , that Joseph fell upon his fathers face , ( when he died ) and wept upon him , and kissed him : and vers. 10. it s said , that Joseph and the Israelites made a mourning for him seven dayes : but v. 3. It s said , that the Egyptians ( who mourned as men without hope ) mourned for him threescore and ten dayes . This also moderated Davids mourning for his child , 2 Sam 12. 23. Now he is dead , wherefore should I fast ? can I bring him back again ? I shall go to him , but he shall not return to me : And this was Martha's comfort , when her dear Brother Lazarus was dead , I know that he shall rise again in the resurrection at the last day , Joh. 11. 24. In the prosecution of this Point , I shall shew you , First , what is meant by a well-grounded hope . Secondly , Wherein the happinesse of our friends departed in the Lord , consists . Thirdly , why the consideration of these things should put a mean to our mourning for them . Fourthly ; I will answer some objections that may be made against it . And fifthly , make application of it . For the first : What do you call a well-grounded hope ? I use this Epithite , to distinguish it from that ill-grounded hope wherewith so many do delude themselves . as First , because their friends were born of Christian Parents , Baptized , and brought up in the Church . Secondly , Because they had gotten some knowledge , and made an outward profession of Religion . Thirdly , because they used to attend upon the publick ordinances , and that with some seeming devotion . Fourthly , Because they were free from grosse sins , and dealt justly with every man . Fifthly , Because they enjoyed outward peace and prosperity , the Sun of God shining upon their Tabernacles . Sixthly , Because they died quietly like lambs , and it may be , went out of the world with some good words in their mouths , Psal. 73. 4 , 5. There are no bands in their death , but their strength is firm ; they are not in trouble as other men . From these and such like weak grounds , they presume that their friends after death must needs go to heaven , and therefore they comfort themselves , and one another with these words : whereas the truth is , they may go to Hell after all these things . Our Saviour Christ tells us , Matt. 5. 20. that except our righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees , we shall in no case enter into the Kingdome of Heaven : And these men are so far from exceeding , that they come short of the righteousnesse of the Scribes and Pharisees , who were frequent in Alms-deeds , in prayer , in fasting , Mat. 6. 2. 5. 16. and yet Christ calls them hypocrites . Yea , they made long prayers , Matth. 23. 14. they compassed Sea and land to make one Proselyte , v. 15. they payed even their smallest tithes , v. 23. They outwardly appeared righteous unto men : v. 28. they blamed their fathers for murthering the Prophets , and by way of compensation to free themselves from the guilt , they built Tombs for those Prophets , and garnished the Sepulchres of the righteous , v. 29. 30. notwithstanding all which , Christ pronounceth many woes against them . Thus we see what are ill-grounded hopes , which prove but like a spiders web to those that trust in them . I shall therefore in the next place shew you what is a well-grounded hope of the happinesse of our friends departed , which consists in this : When our deceased friends have in their life-time given us some good evidence of the work of grace and sanctification wrought in their hearts , whereby we could discern that , by Gods blessing upon the means , their eyes were opened , that they were turned from darknesse to light , and from the power of Satan unto God : For then we may conclude , that they have received forgivenesse of their sins and an inheritance amongst them that are sanctified by faith that is in Christ , Act. 26. 18. But this work of grace being inward and secret , how shall we be able to judge of it ? Our Saviour Christ gives us a rule for our direction in judging of others , Mat. 7 , 16 , 17 , 18 , 19 , 20. Ye shall know them ( saith he ) by their fruits . Do men gather grapes of thorns , or figs of thistles ? even so every good tree brings forth good fruit ; but a corrupt tree brings forth evil fruit . A good tree cannot bring forth evil fruit , neither can a corrupt tree bring forth good fruit : wherefore by their fruits ye shall know them . From whence we may gather , that as wicked men , for the most part , may be known by their wicked lives ; so gracious persons may be known by their gracious lives . For it s as easie to carry fire in our bosome , or oil in our hands without discovery , as grace in our hearts without the manifestation of it . Now many signes might be given , whereby we may judge of the work of grace in others , but I shall content my self for the present with these three . First , if living with them , we observe that they make conscience of , and practise private and secret duties as well as publick . Hypocrites when they do duties , do all to be seen of men , that they may have glory of men , Matth. 6. 2. 5. 16. and therefore in their very private prayers they love to make them in the Synagogues , and in the corners of the streets , v. 5. they have Jacobs voice , but Esaus hands : the Lord indeed is much in their mouths , but far from their reines , Jer. 12. 2. they lay claim to Christ , but yet have no share in him : they deeply affirm of him , but have no manner of right to him : their faith is but phansie , their confidence but presumption ; they are like the mad man at Athens that laid claim to every ship that came into the Harbour , when he had no part in any ; Like Haman , that hearing the King would honour a man , concluded ( but falsly ) that himself was the man : or like Sisera that dreamed of a Kingdome , whereas Jaels nail was neerer his temples then a crown : and thus they deceive themselves with their shews , and think to deceive others ; but Gods children can usually discern them , and discover them to be like Harpyes that are said to have Virgins faces , but Vulturs talons : but on the contrary , a sound-hearted Christian , though he dare not neglect , yea , though he prefer the publick , yet he also makes conscience of private duties , and prayes to his Father in secret ; so that if we observe this in them , its one good ground that they have the work of regeneration wrought in their hearts . Secondly , if we observe them , that they labour to keep a conscience void of offence both towards God , and towards men , as Saint Paul professeth that he did , Act. 24. 16. If they have had respect to all Gods commandments , as David , Psal. 119. 6. If they have made conscience of the duties of both Tables , serving God in holinesse and righteousnesse all the days of their lives , Luke 1. 75. hiring themselves unto him for term of life , not desiring to change their Master , knowing that they cannot mend themselves neither for fairnesse of work , nor fulnesse of wages , whereas an Hypocrite is versutulus & versatilis , he casts about how to deceive God and man with meer shews of devotion , being not afraid to be damned , so he may seem to be saved , and seeking so long to deceive others , that in fine he deceives his own soul . Imposturam faciunt & patiuntur , as that Emperour said of them that sold glasse beads for pearl . They deceive , and are deceived . Thirdly , when we have heard them groaning and mourning under the remainders of corruption , and the relicts of sin , crying out with the holy Apostle , Rom 7. 24. O wretched man that I am , who shall deliver me from the body of this death ! When they have manifested their hatred against all sin , and shunned every evil way , saying with the wisest of men , Prov. 8. 13. the fear of the Lord is to hate evil ; pride , and arrogancy , and every evil way do I hate : whereas a dispensatory conscience is a naughty conscience : Neither doth he Gods will , but his own , that doth no more nor no other then himself pleaseth , as hypocrites use ; such holiday servants God cares not for . Every one can swim in a warm Bath , and every bird will sing in a Summers-day . Judas will bear the Crosse , so he may bear the bag : and the carnal Capernaits will follow Christ for the loaves , though not for love , Joh. 6. 26. But Abraham will forsake all to follow God , though he know not whither yea though God seems to go a cross way , as when he promised him a land flowing with milk and honey ; and yet so soon as he came there , he met with a famine , Gen. 12. 10. If then you have observed these three things in your Christian friends whilst they lived , you may have a well-grounded hope of their blessednesse after death , which , sure , cannot but moderate your mourning for them . But wherein consists the happinesse of our friends who are departed in the Lord ? I shall shew this in two particulars : First , in the evils that they are freed from by death Secondly , In the good things that they are put into the present possession of : so that their happinesse is both privative and positive . What are the evils that they are freed from by death ? They may be reduced to these seven heads . First , They are freed from worldly cares , businesses , and troubles . For its Gods institution since the fall , that every one shall live , either by the sweat of his brain , or by the sweat of his brow . And Eliphaz tells us , that man is born to trouble , as the sparks fly upward , Job 5. 7. and the Apostle tells us , that he that careth not for his own , and especially for those of his own house , he hath denied the Faith , and is worse than an Infidel , 1 Tim. 5. 8. So then whilst we live here , we cannot be free from multiplicity of cares , businesses , and troubles . The world is like a tempestuous Sea , where troubles succeed one another , as one wave follows another . — Dolor & voluptas Invicem cedunt , brevior voluptas . Joy and sorrow ( as one wittily saith ) make chequered work in our lives : Sorrow bedews our cheeks with tears , and joy wipes them off again . Our condition in this life is not unlike to that of the Israelites in the wildernesse , where they met with many troubles , dangers , and occasions of sorrow . Are we hurt then , if by a tempest of sicknesse we are driven out of the Sea of this world into the safe harbour of the grave , the onely place where the weary are at rest , Job 3. 17. where they enter into peace , and rest in their beds , Isa. 57. 2. For which cause amongst others , they are pronounced blessed by God himself , Rev. 14. 13. Blessed are the dead which die in the Lord — for they rest from their labours . Indeed the messenger of death is to most men and women very terrible ; but to a dying believer , then acting faith , it s nothing so , but it s entertained by him as a welcome messenger sent from the Father to a child at nurse , to bring it home , where it shall be better provided for , whilst it transmits him from all his cares and sorrowes into that place and state of blisse where all tears shall be wiped from his eyes , and he shall never sorrow more , Revel. 21. 4. Secondly , they are freed from the company and society of the wicked , which ( whilst they lived ) was a cause of much sorrow to them , and that First , because of their sins , which were a continual grief to their godly hearts . Hence David professeth , that Rivers of waters ran down his eyes , because men kept not Gods Law , Psal , 119. 136. and the Apostle Peter tells us that just Lot was vexed with the filthy conversation of the wicked . For ( saith he ) that righteous man dwelling amongst them , in seeing & hearing , vexed his righteous soul from day to day , with their unlawful deeds , 2 Pet. 2. 7 , 8 Gods children are so tender of their Fathers honour , that they cannot see , or hear his Name blasphemed , his truths adulterated , his Sabbaths profaned , his Ministers , and Ordinances despised , &c. but it goes like so many daggers to their hearts , neither can they be free from such occasions of sorrow whilest they continue in this wicked world , death only removes such objects of grief from them . Secondly , Because of the wrongs , injuries , and persecutions which they meet with from them These Goats will be pushing at Christs Sheep : sometimes wounding them in their good names : sometimes wronging them in their estates : and othersometimes raising greater persecutions against them . For the Apostle tells us , that this is the portion of all Gods children in this life ; All that will live godly in Christ Jesus , shall suffer persecution , 2 Tim. 3. 12. and our Saviour Christ tells his Disciples , that the time should come , that whosoever killed them should think that he did God service , Joh. 16. 2. Thus Cain persecuted Abel : Ismael , Isaac : yea , which of the Prophets or Apostles did not the wicked of their times persecute ? This made David to cry out , Wo is me that I fojourn in Mesech , that I dwell in the tents of Kedar . My soul hath long dwelt with him that hateth peace , Psal. 120. 5 , 6. But now in the grave the wicked cease from troubling . There the prisoners rest together , and hear not the voice of the oppressour , Job 3. 17 , 18. Thirdly , Death frees them from evils to come , God herein dealing as Parents use , who have children forth at nurse or at school , when troubles or dangerous diseases come into those places where their children are , they send for them home , that they may be in safety . So God many times takes his children out of this world , that he may secure them from imminent dangers : Or as when our houses are in danger of firing , we remove our treasure and jewels in the first place into places of more security : So where God wrath , s like fire , is breaking in upon a place , he removes his children to heaven , as to a place of greater safety . It s the fathers love and care ( saith one ) then hastily to snatch away his child , when the wilde Bull is now broken loose , and running upon him . The wise Husband-man hastens to get in his corn before the storm cometh , or the swine be turned out into the field to root up all . This is that which the Lord by the Prophet Isaiah long since assured us of , Isa. 57. 1. The righteous perisheth , and no man layeth it to heart ; and merciful men are taken away , none considering that the righteous is taken away from the evil to come . As it was a sign that Sampson meant to pull down the house upon the heads of the Philistines when he pulled down the Pillars that bare up the roof : So its a shrewd sign that God intends to ruine a State , when he takes away those that were the Pillars and props of it . When Methusala died , the flood came upon the old world : when Josias was gathered to his Fathers , the Babylonish captivity hastened . When S. Augustine died , Hippo was taken and sackt by the Vandals , and Heidleburg by the Spaniards , shortly after the death of Pareus . Fourthly , Death frees them from all sicknesses , Diseases , pains , and all other bodily distempers . It cures the blind eyes , the deaf ears , the dumb tongue , the lame legs , the maimed hands , &c. It easeth the tormenting stone , the painful gout , the aking head , the intolerable twisting of the guts , the loathsome strangury , &c. Death to the godly is the best Physician , it cures them not of one disease , but of all , and of all at once , and of all for ever ; yea it cures them of death it self . Fifthly , it frees them from the fiery darts and temptations of Satan , from which they cannot be free whilst they live here : For the whole world is the Devils Diocesse : He goes to and fro in the earth , and walketh up and down in it , Job . 1. 7. yea , as a roaring lion he walketh about , seeking whom he may devour , 1 Pet. 5. 8. No place can exempt us from his tentations whilst we live in this world . He assaulted Adam in Paradise , Lot in the Cave , David in his Palace : Josuah the high Priest , in the presence of the Angel of the Lord ; Christ in the wildernesse ; Peter in the High Priests hall , &c. But when Death comes , these Egyptians which you have seen to day , ye shall see them again no more for ever , Exod. 14. 13. Satan shall never more molest Gods children after this life is ended . Hence , saith Saint Ambrose , Diabolus per quod potestatem habuit , victus est . The Devil , who had the power of death , Heb. 2. 14. hath by death his power abrogated and abolished . Sixthly , Death frees them from Gods frowns , which sin often exposeth them to here , and which to a child of God is more terrible than death it self : For if in Gods favour is life , as David affirms , Psal. 30. 5. then in his frowns is death . : yea , if Gods loving kindness is better than life , Psal. 63. 3. then his frowns are worse than death . There are no outward or corporal afflictions , but a resolute and Roman spirit will stand under them : the spirit of a man will sustain his infirmity , Prov. 18. 14. but the frowns of God and tokens of his displeasure are intolerable : A wounded spirit who can bear ? It made David roar , Psal. 32. 3. Hezekiah chatter , Isa. 38. 14. yea Christ himself to sweat drops of congealed blood , and to cry out in the anguish of his soul , My God , my God , why hast thou forsaken me ? But after death the light of Gods countenance shines perpetually upon them , and shall never admit either of a cloud or Eclipse : when Lazarus died , he who lay groveling at the rich mans gate , was found in Abrahams bosome , in a place of warmest love . For seeing by Death Gods children are freed from corruptions , therefore after death they have no need of Gods frowns , or corrections . Seventhly , Death frees them from the very being and existence of sin . At death , the spirits of just men are made perfect , Heb , 12. 23. The death of their body delivers them from the body of death . Death and sin do not meet in a child of God ; but so part , that when the one comes , the other is gone for ever : As when Sampson died , the Philistines died with him : so when a child of God dies , all his sins die with him . Hence Ambrose saith , Quid est mors , nisi peccatorum sepultura ? what is death but the grave of our sins wherein they are all buried ? Thus death doth that at once which grace doth by degrees . Grace indeed when it is once wrought in the heart , under the conduct of the spirit , it resists and fights against sin , and gives it such mortal wounds that it never fully recovers again : It dejects it from its regency , but cannot eject it from its inherency . It frees us from the raigning of sin , but cannot free us from the remaining of sin : After regeneration sin hath not dominion over us : But yet there is a law in our members warring against the law of our minds , and many times leading us captive unto the law of sin that is in our members , so that we cannot do the good that we would ; but the evil that we hate , that do we , Rom. 7. 19. 23. But when death comes , it wholly extirpates sin , root and branch ; and not one , or some few sins , but all sin ; and that not for a time only , but for ever : when the souls of Gods children are dis-lodged from their bodies , this troublesome and incroaching inmate shall be dis-lodged and thrust out of doors for ever . Hence one saith , Peccatum peperit mortem , & filia devoravit matrem . Sin at first begat and brought forth death , and death at last destroys sin , as the worm kills the tree that bred it . And as Bernard saith , Death which before was porta inferni , the trap-door of Hell , is now introitus Regni , the porch that lets us into heaven . And Mr. Brightman saith , what was before the Devils Sergeant to drag us to hell , is now the Lords Gentleman-Usher to conduct us to heaven . Thus I have shewed you in these seven particulars what are the evils that Gods children are freed from by death : Now in the next place I will endeavour to shew you the priviledges that at death they are invested in , and the good things that they are put into the present possession of : But yet this must be premised , that if I had the tongue and pen of men and Angels , yet should I come far short of that which I aim at : For whatsoever can be said of heaven , is not one half ( as the Queen of Sheba said of Solomons magnificence ) of what we shall finde in that City of Pearl . To expresse it ( saith a reverend Divine ) is as impossible as to compasse heaven with a span , or to contain the Ocean in a nutshel . And Chrysostom speaking of the happinesse of the Saints in heaven , saith , Sermo non valet exprimere , experimento opus est : words cannot expresse it ; we must have trial of it before we can know it . But yet that which I shall say of it is contained in these six particulars . First , Death invests Gods children with perfection of all graces . Here we know but in part , we prophesie but in part : But when that which is perfect , is come , then that which is in part shall be done away , 1 Cor. 13. 9 , 10. It 's true , when God first regenerates and sanctifies us , we have perfection of parts , there is no grace wanting that is necessary to life and salvation : For God doth none of his works by the halves : But yet we attain not to perfection of degrees till death comes : whilst we live here we are exhorted to adde grace to grace , 2 Pet. 1 5 , 6 , 7. and one degree of grace to another . We are commanded to grow in grace , and in the knowledge of eur Lord and Saviour Jesus Christ , 2 Pet. 3. 18. To make a daily progress , till we come unto the measure of the stature of the fulnesse of Christ , Ephes. 4. 13. But yet when we have done all that we can , our faith is mixed with doubtings , our love to God with love of the world : our tears in repentance need washing in the blood of Christ ; our humility is mixed with pride ; our patience with murmurings , and all our other graces have defects in them : But in death they are all perfected , and thereby we are put into a far better condition than we were capable of in this life . Secondly , Death puts the Saints into the present possession of Heaven , a stately place , into which there never did , or can enter any unclean thing : No dirty dog ever trampled upon this golden pavement . It 's called Paradise , Luke 23. 43. Indeed Paradise which God made for Adams palace ( though the stateliest place that ever the eye of mortal man beheld , wherein was a confluence of all earthly felicities ) was but a type and shadow of it . Heaven is a large place . In my fathers house ( saith our Saviour ) there are many mansions , Joh. 14. 2. It s a golden City , having the glory of God in it , and her light like to a stone most precious , even like a Jasper stone , clear as Chrystal : and the wall of it is of Jasper : and the City is pure gold , clear as glasse , the foundations of the wall are garnished with all manner of precious stones , and the City hath no need of the Sun , neither of the Moon to shine in it ; for the glory of God doth lighten it , and the Lamb is the light thereof , Rev. 21. 11 , 19 , 23. It 's a City whose builder and maker is God , Heb. 1. 10. and therefore having such an Architect , it must needs infinitely transcend the stateliest Fabricks that were ever made by man . It hath been neer these six thousand years in preparing , Matt. 25. 34. and Christ , ever since his ascension , hath been further preparing of it for us , Joh. 14. 2. I go ( saith he ) to prepare a place for you . Let us say therefore , as Fulgentius did , when he saw the Roman Nobility mounted in their pride and bravery . Si talis sit Roma terrestris , qualis est Roma coelestis ? If Rome be such a glorious and glittering place , what is Heaven ? How should these considerations make us to grow weary of the world , and groan and breath after heaven , where are riches without rust , pleasure without pain , joy without sorrow , youth without decay , Ubi totum sit quod velis , & nihil sit quod nolis : where is all that the heart of man can wish , and his mind desire ; where is nothing more that can be desired , nothing more than can be desired . If an Heathen could say , Fugiendum est ad clarissimam patriam ; ibi pater , ibi omnia : How much more should a Christian say , Let us flee apace to our own Countrey that is above , sith there is our Father ; yea , there is all that heart can wish , or need require . Thirdly , a third priviledge wherewith all the Saints departed are invested , is , that they have immediate fellowship with the blessed Angels , and the spirits of just men made perfect , Heb. 12. 22 , 23. In heaven they enjoy Abraham , and Isaac , and Jacob , and all the Patriarchs , and all the Prophets , and Apostles , and the noble army of Martyrs , their godly friends and relations which went before them , and all other the true members of Jesus Christ , of what Tongue , or Nation , or Kindred soever they have been . One of the greatest happinesses which the godly enjoy in this world , is the Communion of Saints . The Prophet David professeth that all his delight was in the Saints , and in those that were most excellent , Psal. 16. 3 and though he was a King , yet made he himself a companion of all them that feared God , and of them that kept his Precepts , Psal. 119. 63. He would have such , and none but such , by his good will , about him . Mine eyes ( saith he ) shall be upon the faithful of the land , that they may dwell with me : He that walketh in a perfect way , he shall serve me , Psal. 101. 6. And yet , by woful experience we see how many bones of contention the Devil casts in amongst them to sowr their society , and what breaches many times are occasioned by small and trifling matters : But in heaven they are all of one mind , which makes their society the more comfortable . When Grinaeus lay on his death bed , he told some friends that came to visit him , that he was going to that place , Ubi Luthero cum Zuinglio optime convenit : where Luther and Zuinglius ( who because they differed in judgment about the manner of Christs presence in the Sacrament , could never agree on earth ) agreed excellent well . In heaven ( if there be degreesof glory , as probably there are ) yet shall not those who have their choicest graces crowned with the greatest weight of glory , despise or over-look the meanest Saint , but they are perfectly knit together in the bonds of dearest love . Fourthly , Another priviledge which our Christian friends departed enjoy in heaven , is , that they are neerlier united to their Head Christ than possibly they could be in this world . It 's true , that even whilst they live here , they are the members of Christ . For the holy Apostle tells us , that as we have many members in one body — so we being many are one body in Christ , Rom. 12. 4. 5. yet are we now at a great distance from him . Our head is in heaven , and we upon the earth , and therefore Saint Paul tells us , that whilst we are at home in the body , we are absent from the Lord , 2 Cor. 5. 6. and this makes us sigh and groan , not for that we would be uncloathed , but cloathed upon , that mortality might be swallowed up of life , vers. 4. And this made the Church to pray so pathetically , Cant. 8. 14. Make hast , my beloved , and be thou like to a Roe , or to a young Hart upon the mountains of Spices . And Paul himself considering his distance from his Head , cties out : Dis cupio solvi , tecumque O Christe , manere . Phil. 1. 23. I desire to depart , and to be with Christ , which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; by much far the better . And no marvel , though the members do so long to be conjoyned with their Head in heaven . For there ( as one saith excellently ) the Lord Jesus Christ perpetually and without intermission manifesteth the most glorious and visible signes of his presence , and seals of his love : He there pours forth all the plenteous demonstrations of his goodnesse to his members , and gives them eyes to see it , and minds to conceive it , and so fills them with exceeding fulnesse of love to him again ; so that they even swim in pleasure , and are overwhelmed with joy . A joy too big to enter into them ; and therefore they are said to enter into it , Matth. 25. 21. A glory fitter to be believed , than possibly to be discoursed : An exceeding , excessive , eternal weight of glory , 2 Cor. 4. 17. Such a weight , that if the body were not upheld by the mighty power of God , it were impossible but that it should faint under it . Oh therefore let there be continual ascensions in our hearts thitherward . Let us lift up our hearts with our hands to our head in heaven . Praying with the Church , Even so come Lord Jesus , come quickly , and then ere long he will send his chariots for us ( as Joseph did for his Father ) and will fetch us riding upon the clouds , and convoy us by his Angels through the air , and put us into that general assembly of happy and blessed souls ; and though death ( like Peters good Angel ) smite thee on thy side , yet it is only that it may lead thee out of thy prison , through the Iron gates into the City of God . Fifthly , the next priviledge which the Saints enjoy in death , is the beatifical Vision . Here indeed they see God in a measure , as they are able : but there they shall see him in all fulnesse , and perfection . Here as in a Glasse obscurely , or as an old man through spectacles , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; But in Heaven they see him face to face : now they know him in part : but there they know , even as they are known , 1 Cor. 13. 12. Happier herein than Solomons servants , for a greater than Solomon is there . God looks upon them with singula complacency , and they look upon him with infinite comfort . I cannot better expresse the happinesse which the Saints enjoy in this beatifical Vision than in the words of a reverend and learned Doctor . The Saints in heaven , ( saith he ) that delight in the sight of Gods glory , do still desire for ever to be so delighted ; their desire is without anxiety and trouble , because they are satiated with the thing that they do desire , and their satiety is without loathing , because they still desire the thing with which they are satiated . They desire without grief , because they are replenished ; and they are replenished without wearinesse , because they desire still : they see God , and still they desire to see him : they enjoy God , and still they desire for ever to enjoy him : they love and praise God , and still they make it their immortal business to love and praise him . Et quem semper habent , sempere haber volunt . Whom they for ever have , with love yet higher ▪ To have for ever they do still desire . Sixthly & lastly , our friends departed in the Lord , enjoy all these and more than can be spoken ; yea such things as neither eye hath seen , nor ear hath heard , nor can enter into the heart of man to conceive of unto all eternity : hence the Prophet David tells us , Psal. 16. 11. — In thy presence is fulnesse of joy , and at thy right hand there are pleasures for evermore ; where is as much said in a few words as can be spoken of it . For quality , there is in heaven joy and pleasure ; for quantity , a fulnesse , a torrent , whereat the Saints drink without let or loathing : For constancy , it is at Gods right hand , who is stronger then all , neither can any take us out of his hand : It 's a constant happinesse without intermission : and for perpetuity , it is for evermore : Heavens joyes are without measure , mixture , or end . And the Apostle Paul tells us , 1 Thess. 4. 17. — we shall ever be with the Lord . It is granted by all , that one of the greatest aggravations of the torments of the damned in hell , is the thought of the eternity of their torment : and therefore it follows by the rule of contraries , that it shall much heighthen the felicity and joy of the Saints in heaven , to think that they shall continue to all eternity . But why should these considerations moderate our mourning for them ? First , because if our friends died in the Lord , they have lost nothing by death , but what may well be spared , viz. sin and sorrow : we use not to mourn for such losses of our friends , which are but small and inconsiderable , especially if it be of such things as are better lost than found : but such are the losses of our Christian friends departed . Is it not better to lose sin and sorrow than to retain them ? and upon this account it is , that the wisest of men , Solomon tells us , Eccles. 7. 1. — that the day of death is better than the day of ones birth . The Greeks call the beginning of mans nativity , the begetting of his misery . Man that is born of a woman , is born to trouble , Job 14. 1. If he lives to see the light , he comes crying into the world : A fletu vitam auspicatur , saith Seneca ; and Saint Augustine speaking hereof , saith , Nondum loquitur , & tamen prophetat : Ere ever a child speaks , he prophesies by his tears , of his insuing sorrows : Nec prius natus , quam damnatus ; No sooner is he born , but he is condemned to the Gallies , as it were of sin and suffering : and therefore in this Text Solomon prefers his Coffin before his Cradle ; whereupon one infers , One would wonder ( saith he ) that our life here being so grievously afflicted , should yet be so inordinately affected ; and yet so it is , that God is even forced to smoke us out of our clayie cottages , and to make our life to be unto us no better then a lingring death , that we may grow weary of it , and breath after a better . Secondly , Because they are not only not losers , but they are great gainers by death : they are immediately put into a far better condition than they were capable of in this life . The day of death is to them the day-break of eternal righteousnesse . It gives them malorum ademptionem , bonorum adeptionem , freedome from all evil , and the fruition of all good . And as it 's not a losse but a preferment and honour for a married woman to forsake her own kindred and fathers house to go to her husband ; so it 's not a losse , but a preferment for the souls of our friends for a time to relinquish their bodies , that they may go to Christ , who hath married them to himself for ever . Hence our Saviour Christ comforts the dying thief upon the Cross with this : This day shalt thou be with me in Paradise , Luke 23. 43. why then should we so mourn for them , seeing our loss is their gain ? they are indeed absent from us , but it is that they may be present with the Lord : they have put off the old rags of mortality , that they may be cloathed with immortality : they have parted with flesh and blood , that so they may be in a capacity of inheriting the Kingdome of Heaven , 1 Cor. 15. 50. Justi vivunt ( saith Saint Augustine ) etiam quando corpore moriuntur . Godly men live even when their bodies die . They are not lost , but laid up : our grief therefore should not exceed , either for measure or continuance . I would not have you sorrow even as others that have no hope . We mourn not for them , but for our own losse : for the loss of their sweet society , and of all the comfort that we expected in and by them ? Truly , for this we may mourn : weep not for me , ( saith Christ to those good women that followed him to his Cross ) but weep for your selves : Yet alwayes remember , that though there be reason for weeping and sorrow , yet there is no reason for excessive and immoderate mourning : For that is a sin , and there is no reason , because God hath taken away our friends and relations , that therefore we should further provoke him by sinning against him . Immoderate mourning is a cha●ging of God foolishly : so did not Job , though he rent his mantle , and shaved his head , and fell down upon the ground , yet it was not through impatience , but to worship God ; For the text saith , In all this Job sinned not , nor cha●ged God foolishly , Job 1. 20. with 22. It was Jacob fault , that he refused to be comforted , and said , For I will go down into the grave , unto my son , mourning : Sorrow indeed and lamentation are the dues of the dead ; but it ought not to exceed either for measure or duration : neither should we mourn so much for our friends departed , as for our sins against God . But our child that is snatched away by death , was young , and might have lived not only to have been a great comfort to us , and the staff of our old age , but very instrumental to Gods glory . First , we must not take upon us to be wiser than God , or to teach him , as when to give us children , so how long to continue them unto us . It 's his Royal Prerogative , that He may do with his own what he pleaseth . They are not so much our children as Gods , Ezek. 16. 21. He doth but put them forth to us to nurse , and may send for them home when he pleaseth . We who are parents would not take it well if having set forth a child to nurse , when we send for it home , the nurse should refuse to part with it , and grow into impatiency when we take it away . Neither can God take it well at our hands . Secondly , Was your child young when he died ? Yet remember that it was Gods mercy to spare him so long . For life is not long enough to deserve the title of time , Eccles. 3. 2. There is a time to be born , and a time to die : He doth not say , There is a time to be born , and a time to live . Death borders upon our births , and ( as one saith ) Our Cradles stand in our graves . Multos ostendunt terris bona fata , nec ultra Esse sinunt — finisque ab origine pendet . God deals with some , as a skilful Limner doth with his Master-piece , brings it , and sets it forth to be gazed at and admired by the multitude ; and after a while draws a curtain over it , and carrieth it back into his house again : so God sends some whom he endows with admirable parts to be looked upon , and wondred at by the world , and then draws the sable curtain of Death over them , and takes them into his own habitation in heaven . Indeed the longest liver hath but a short cut from the grave of the womb , to the womb of the grave . Orimur , morimur , we are born , we die . And considering the frailty of our lives , it 's no marvel that we die so soon ; it 's rather a marvel that we escaped so long . For Mors ubique nos expectat : Death waits for us at every turn : In the fields , in the streets , in our houses , in our beds , &c. Mille modis morimur ; we come but one way into the world , but we may go out a thoufand wayes . Thirdly , Did your child die young ? yet if he was ripe for heaven , he lived till he was old enough . Hierom saith of a godly young man , that in brevi vitae spatio tempora virtutum multa replevit , He lived long in a little time . And indeed some live more in a moneth or two , then others do in many years . A good man ( saith reverend Doctor Preston ) prolongs his dayes , though he dies young , because he is ripe before he is taken from the tree : He even falls into the hands of God that gathers him . They that die soon in Gods fear and favour , though as grapes they be gathered before they be ripe ; and as lambs slain before they be grown up , yet ( besides the happinesse of heaven ) they have this advantage , that they be freed from the violence of the wine-press that others fall into , and escape many rough storms that others meet with . Fourthly , Did God take away your dear relation whilst he was young ? What then ? Hath God anywhere promised that all shall live till they be old ? Is not mortality the stage of mutability ? Doth not experience shew us , that man is but the dream of a dream : but an empty vanity , but the curious picture of nothing , but a poor feeble dying flash ? In Golgotha there are skulls of all sizes . Bernard tells us , Senibus mors in januis , adolescentibus in insidiis : Death stands at old mens doors , and it lies in wait to surprize young men also . It 's like lightning , that blasts the green corn as well as the dry : like the thunder-bolt that dasheth in pieces new and strong buildings as well as old . Do you not know that , as for our lands , so for our lives , we are but Gods tenants at will ? Mans life is his day : and we see by experience that dayes are not all of a length ; but some longer , some shorter . Death is the Lady and Empress of all the World ; and from her sentence the youngest cannot appeal . As the Rivers haste to the Sea , and the Stars to the West , so man hastens to the grave . It's Domus Conventionis , the House of Parliament , where all estates and ages meet together . Hence it is that we are exhorted to gather Manna in the morning of our lives : To remember our Creator in the dayes of our youth , Eccles. 12. 1. To present our first-fruits to God , whose soul desires the first ripe fruits , Micah 7. 1. and who will remember the kindnesse of our youth , the love of our esponsals , Jer. 2. 2. He would be served with the Primrose of our years , and therefore he made choice of the Almond-tree , Jer. 1. 11. because it blossometh first of all others ; and truly we have reason to obey his precepts , and answer his expectation , if we rightly consider the brevity of our lives . Must we keep a mean in our mourning for our deceased friends ? This then may exhort and perswade parents to be careful in training up their children in the faith and fear of God , in bringing them up in the nurture and admonition of the Lord , Ephes. 6. 4. and to labour to promote and see the work of grace in their souls , that so if they die before them ( as oft-times they do ) they may have hope in their death , and so not sorrow as do others that have no hope . Probably this much aggravated David's sorrow for Absalon , that he had cockered , and not corrected him in his childhood , and he now saw him taken away in his sinne and rebellion , whereby he could have no hope of the Salvation of his soul . So should all other relations do ; endeavouring to be heirs together of the grace of life , that so when death makes a divorce betwixt them , they may leave a well-grounded hope to their friends of their blessed estate and condition , which cannot but much moderate their mourning for them . It reproves and justly blames such , as upon the loss of their godly friends , give too much way to Satans tentations , and their own corruptions , whereby they become immoderate and excessive in their sorrow , to the dishonour of God , the disgrace of their profession , the dis-fitting themselves both for the service of God and man , in the duties of their general and particular Callings , to the prejudice of the health of their bodies ; ( for worldly sorrow causeth sicknesse , and death , 2 Cor. 7. 10. ) and to the opening of the mouths of the wicked , who scorn them and Religion for it , saying , These are your Professours , that make Idols of their children and friends , and mourn for the losse of them , as if they had lost their God . They are like Rachel , that wept and lamented for her children , and would not be comforted , because they were not . Such forget the exhortation which speaks to them as unto children ; My son , despise not thou the chastening of the Lord , nor faint when then art rebuked of him , Heb. 12. 5. Prov. 3. 11. Indeed we are sometimes in danger of setting light by Gods corrections , saying with those sturdy persons , It is my burthen , and I must bear it , Jerem. 10. 19. But more frequently we are impatient , either outwardly fretting at the rod , like those plunging horses which will not indure their Rider ; or inwardly repining , like those horses which digest their choler , by biting their bridles . And if we neither despise , nor impatiently murmur against the dispensation of God , yet our weaknesse is such , that we are ready to take the affliction too much to heart , so that our spirits droop and faint : and this is so much the worse , because it 's commonly accompanied with a wilful indisposition , which will not suffer us to entertain such things whereby we might be truly comforted : and the hearts of such many times , like Nabals , die within them , that they are not capable of counsel ; so that all consolatory exhortations are to them like water spilt upon the ground : whereas we should take our correction , and humble our selves under the smart of it : but withall we should look to Christ , and beg of him that he would not suffer our Faith , Hope and Meeknesse of mind to be overturned . Again , consider that it 's not love to them , when we are perswaded , that they are with the Lord , which makes us excessively grieve when they are taken from us : It is indeed self-love and carnal affection . Our Lord Christ told his Disciples , If ye loved me , you would be glad because I go to the Father . And what measure then do we offer to God herein ? We can many times send our children far from us , where it may be we shall never see them again , if we are but well perswaded that it will be for their good and preferment ; and yet we cannot indure to have them taken out of our sight by the Lord , though we are perswaded that their souls are with him in the highest glory . We ought to labour for such tractable and obedient hearts , as may not be content perforce to let him take them , but may willingly resign even our children ( if it were by sacrificing them with our own hands , as Abraham ) to him , who hath not thought his onely begotten Son , too dear for us , but hath delivered Him to death for our sakes . Once more remember , that it 's a sign that we felt not Gods love in them , nor received them at his hand as we ought to have done , if we do not thankfully give them back to him when he calls for them . Hannah having received Samuel as a gift gotten by prayer from God , did readily part with him to God again , and she lost nothing by that loan which she so cheerfully lent to the Lord , as you may see , 1 Sam. 2. 20 , 21. and so dealt Abraham with his onely Sonne Isaac , whom by faith in the promise he had obtained of the Lord , Hebr. 11. 17. This is true indeed ; but yet Parent-like affections cannot easily part with and yield up children so dearly beloved . But take heed , lest whilst you plead love to your children or friends , you do not bewray and discover unkindnesse unto God . Dare any of you say , Lord , if I did not so love them , I could be content to give them to thee : Surely if with a calm spirit you think of this , you would blush for shame , that your heart should be so cold towards God , as not to be willing to part with any thing you love when he calls for it : To part with that which you much care not for , is not at all thanks-worthy . It 's said of Abraham , that when God commanded him to sacrifice his own and only son , that he arose early in the morning , Gen. 22. 3. to do it : he consulted not with flesh and blood , nor with carnal reason , nor with fond affections , but ( as David said ) He made hast and delayed not to keep Gods commandments . How should this shame our backwardnesse and our many reluctancies against the will of God , when he hath declared it in taking away a dear child or relation from us ? How much better were it for us to do as David did ( that man after Gods own heart ) who when he heard that his child was dead , arose from the earth , and washed , and anointed himself , and changed his apparel , and went into the house of the Lord , and worshipped , and then came into his own house , and called for bread , and did eat , 2 Sam. 12. 20. Again , the consideration hereof may minister singular consolation . First , To every godly person , when he lies upon his sick bed , and sees death approaching , and his friends standing about his bed weeping and wringing their hands , and that upon a twofold ground . First , Because himself hath hope in his death , Prov. 14. 32. Death is to him as the valley of Achor : It 's a door of hope to give entrance into Paradise , and to translate him into a state of blessednesse , whereas to the wicked it 's a trap-door , through which they fall into hell . It 's an excellent saying , Improbi dum spirant , sperant : Justus etiam cum expirat , sperat : wicked men hope whilst they live ; but a godly man , when he breaths forth his last , hath hope . He is like unto that dying Swan , of which Aelian tells us that sang most sweetly and melodiously at her death , though in her life-time she had no such pleasant note . There is some truth in that saying of the Heathen , Optimum est non nasci , proximum quam celerrime mori . For wicked men , it had been best for them never to have been born , or being born to die quickly , seeing that by living long they heap up sin , and thereby treasure up wrath against the day of wrath : but as for good men , the day of death is best to them , because here to live is but to lie a dying ; and eternal life which they are now taking possession of , is the onely true life , as saith Saint Austine . Secondly , because as they have hope themselves in their death , so they leave a good hope to their friends , to quiet their hearts in their losse . Oh what a cutting grief is it to a godly heart , to see a child , or kinsman , or other dear relation taken away , and cut off in the midst of his sins , so that he can have no hope of his blessed estate in another life ! But on the contrary , ( if self-love be not too prevalent with us ) we cannot but moum moderately for those which die in the Lord , and say with holy Job , The Lord hath given , and the Lord hath taken away , Blessed be the Name of the Lord . How much better cause have such than Tully to cry out , O praeclarum diem , cum ad illud animorum concilium , coetumque proficiscar , & cum ex hac turba , & colluvione discedam ! O what a brave and bright day is it to our friends when they go to the Congregation-house of blessed spirits , and walk no longer in the way of this world , which is ( like the land of Chabul ) dirty and dangerous : Like the the vale of Siddim , slimy and slippery , full of lime-pits and pit-falls , snares and stumbling-blocks laid by Satan to maim and mischief them . Here is comfort also to the Parents and Relations of this young Gentleman now with the Lord , in that they have and may have a well-grounded hope of his now blessed estate in heaven : could he speak to you , you should hear him saying , Weep not for me , but weep for your selves , for I have made a blessed change , and am gone from night to day , from darkness to light , from sorrow to sollace , and from a troublesome world to a Heaven of happinesse . And this brings me to the last thing which I intended , which is to speak something of our deceased brother . But before I begin , I thought fit to make this profession : That I shall speak nothing of him , but what I either observed in him my self , or have from the faithful relations of those which were neerer about him , the truth of whose testimony I dare not call into question : And what I shall speak of him , I shall reduce to these two heads : First , to shew you what were his priviledges . Secondly , what improvement he made of them . His priviledges were these : First , that he was born of godly parents , Et nasci ex piis parentibus non minima laus est : To be born of godly parents , as it 's no small praise , so it 's no small priviledg . The glory of children are their parents , saith Solomon , Prov. 14. 6. It was a great honour to Jacob , that he could swear by the fear of his Father Isaac : To David , that he could say , I am thy servant , and the son of thy handmaid , Psal. 116. 16. To Timothy , that the same faith that was in him dwelt first in his mother and Grand-mother , 2 Tim. 1. 5. To those children whose mother Saint John stiles the elect Lady : To Mark , that he was Barnabas's sisters son : To Alexander and Rufus , that they were children to Simon of Cyrene , Mar. 15. 21. Now the priviledge of such children consists in these two things : First , that they have the godly example of their parents , as a copy or continual pattern for their imitation ; and experience tells us , that childrens manners are much moulded by the examples of their parents . It s reported of the Harts of Scythia , that they teach their young ones to leap from bank to bank , from rock to rock , and from one turfe to another , by leaping before them , by which means when they are hunted , no beast can overtake them : So godly parents , by giving a good example of piety to their children when they are young , preserve them from Satan ( that mighty hunter ) that he shall never have them for his prey . Secondly , Children of believing parents are by vertue of their parents copy & Gods gracious entail , within the compass of the Covenant , as appears Gen. 17. 7. I will establish my Covenant between me and thee , and thy seed after thee in their generations for an everlasting Covenant , to be a God unto thee , and to thy seed after thee , and Psal. 112. 2. David speaking of the blessedness of that man that feareth the Lord , adds , His seed shall be mighty upon earth ; the generation of the upright shall be blessed : and Act. 2. 39. Peter tells us , the promise is made to you , and to your children : and Paul to the same purpose adds , If the first fruit be holy , the lump is also holy ; and if the root be holy , so are the branches , Rom. 11. 16. Secondly , a second priviledge was , that presently after his coming into the world , he was by the care of his godly parents presented before and dedicated unto God , being made a visible member of the Church by Baptisme , which is called a Laver of regeneration , and renewing of the Holy Ghost , Tit. 3. 5. yea , Baptisme is said to save us , 1 Pet. 3. 21. To wit , Sacramentally ; because it seals up salvation to the believer , Mar. 16. 16. and it is of perpetual and permanent use to him for that purpose throughout his whole life , ut scaturigo semper ebulliens ; as a Fountain bubling up to eternal life . And truly this his priviledge was the greater , if we consider how many poor Infants are deprived of it , through the default of their parents in these last and worst of times , who yet pretend much to Religion . Thirdly , that with Timothy , from a child he was taught to know the Scriptures , which are able to make one wise to salvation , 2 Tim. 3. 15. and his Christian parents were the more careful to instruct him therein , because themselves had found it fit milk for babes , 1 Pet. 2. 2. dainty and delicious food , sweeter than hony , Psal. 119. 103. wells of salvation , Isa. 12. 3. Breasts of consolation , Isa. 66. 11. the hony-drops of Christs mouth , Cant. 4. 11. To be preferred before gold and silver , Psal. 19. 11. Before pearls aad rubies , Prov. 3. 15. Before all other learning , Deut. 4. 6. They knew that the Scriptures are a lamp to our feet , as saith David , Psal. 119. 105. Gods Epistle to us , as saith Gregory : The souls food , as Athanasius : The souls physick , as Chrysostome : The invariable rule of truth , as Irenaeus , &c. their care therefore was so to acquaint him with them from his childhood , that he might love them as his sister , Prov. 7. 4. that he might be ready in them , and have them alwayes , as Saul had his spear at his boulster : as David had his stones at hand in his scrip . And thus ( according to the Apostles rule , Ephes. 6. 4. ) he was brought up in the nurture and admonition of the Lord . Fourthly , It was his priviledge , and happinesse to be brought forth in such a time , and to be brought up in such a City , wherein he enjoyed more plentiful means of grace and salvation than he could have done in former times , and ( I dare boldly say ) in any other City or place in the Christian world besides . We read of Plato , that when he drew neer unto his death , he rejoyced and gave God thanks for three things : First , for that he had made him a reasonable man , and not a bruit beast . Secondly , a Greek , and not a Barbarian . And thirdly , that he was born in the time of Socrates , from whom be had learned many good instructions . How much more cause had this Gentleman to praise God for making him a man , a Christian , and a Londoner at such a time as this ? Fifthly , his parents were not onely thus careful betimes to bring him up in the knowledg and fear of God , but to have him instructed in humane learning also , that thereby ( if the Lord should please to lengthen out the thrid of his life ) he might be the more useful and serviceable in his Generation : For which end First , they took care to have him taught the first grounds of learning , and that betimes in his childhood , whereby he excelled and out went not onely many of his contemporaries , but divers that were older than himself . Secondly , when he was thus fitted at home , they placed him forth at a Boarding-school , in the family of a godly Minister , that so , whilest he went forward in humane , he might make a further progresse in divine learning also . Thirdly , when they thought fit to take him back under their own wing ( being exceeding tender of him ) and not daring to trust him in a publick school , by reason of those many evil examples that he might meet with there , they provided a godly and learned Tutor whom they maintained in their own house , to have the oversight and education of him . These were his Priviledges . Now fot his improvement of them . But before I mention that , I must tell you with what parts God had endowed him , whereby he was enabled to make a good improvement of these opportunities : and therein especially these three things were remarkable . First , that he had a quick Invention . Secondly , A strong and active phansie . Thirdly , A diligent and industrious spirit . And by help of these he quickly learned to read and write , and so proceeded to the grounds of the Latine tongue ; and after he had made a good progresse therein , the care of his Tutor was to acquaint him also with the sacred Languages of the Greek and Hebrew : and then he applied himself to the study of the Arts : first , of Logick , then of Philosophy , Astronomy , Geography ; and ( being denied the opportunity of travelling abroad ) he spent some time in reading History , and the Travels of sundry persons both by Sea & Land . And lastly , being admitted a member of that Honourable Society of Grayes-Inne , he betook himself to the Study of the Law , and made no inconsiderable progresse therein : by all which ( if God had lengthened out his dayes ) he might probably have been very serviceable to his Countrey . All which being considered , I may say with a reverend Divine , That it 's a blessed institution of younger years , when reason and Religion are together fashioned and moulded in a tender mind . But that which gave him the greatest lustre , and was ( as it were ) the Diamond in the Ring , is yet behind , which I shall reduce to these three Heads . First , his Piety to God . Secondly , his Dutifulnesse to his Parents . Thirdly , his Charity to the poor . His Piety to God manifested it self , both In his Life ; and At his Death . In his Life . by First , his constant and diligent attending upon the publick Ordinances , wherein he was not an idle and carelesse hearer , but could in the evening give a good account of what he had heard in the day . Secondly , His careful sanctification of the whole Sabbath , insomuch as if ( through inadvertency ) any unfitting and unseasonable speeches had proceeded from him on that day , his heart smote him for it , and it made him more cautious for the future . Thirdly , Besides his joyning in Family-prayers , and with his Tutor , his manner was , to retire daily into his Closet , where he first read a portion of Scripture , and that not cursorily as too many do , but endeavouring to understand what he read ; and when he met with any hard place , he used to enquire of his Tutor , therein following the advice of a worthy Divine : The difficulties which we meet with in reading the Word of God ( saith he ) should not weaken , but waken our more diligent search ; not being contented with the first oar that offers itself to our view ; but digging deeper and deeper we should search till we become owners of the whole treasure , which will sufficiently pay us for all our pains . After the Scripture read he betook himself to prayer : in which duties , if he was disturbed , he was displeased with it , and what at one time he omitted , he used to regain at another ; all which he carried on with such privacy , that scarce any , besides his Tutor , knew of it . Fourthly , to these also of late he adjoyned Meditation , which is an excellent Character of a godly person : For , as the Philosophers stone ( they say ) turns all metal into gold : as the Bee sucks honey out of every flower : and as a good stomak sucks some wholsom nourishment out of the food that it receives into itself : So doth an holy heart , so far as its sanctified , convert and digest all into spiritual and useful thoughts and meditations : and we shall find by experience , that when we go to sleep with some holy meditations in our minds , it will be an excellent preservative against foolish dreams and ●●●●cies , and we shall finde our hearts in the better frame when we awake : As he that rakes up his fire over night , shall find it again in the morning , Psal. 119. 15 , 16. Prov. 6. 22. Now of his dexterity in this kind , I shall anon give you an example , which he hath left in writing behind him . Fifthly , he reverenced and loved godly Ministers and Christians , and liked that Ministry best that was most plain , powerful , and searching . I remember that Luther in his me observed two sorts of Divines : one was Theologus Crucis , the poor Divine , that preached plainly , and told men faithfully how things stood with them : The other was Theologus gloriae , the Divine that hunted after praise , glory , and preferment ; concerning whom his prayer was , A Theologo gloriae liberet suam Ecclesiam Dominus ; that God would deliver his Church from vain-glorious Divines . Peter so preached ; that his hearers were pricked at the heart , Act. 2. 37 , 38. and Steven's hearers were cut at the heart ▪ with his words , Act. 7. 54. And truly this was the more commendable in this young Gentleman , seeing there be so many at this time , and in this City , that are like those Greeks , that counted the plain preaching of the Cross foolishnesse , 1 Cor. 1. 22. 23. so that neither God , nor his Ministers can please them , except they speak tinkling and tickling words . But such should get their ears healed ( as Demosthenes advised his Countrey-men of Greece to do ) before they can hear Gods Word with profit . They must learn of Bees to passe by Roses and Violets , and to sit upon Thime , though it be bitter ; and to preferre sound rebukes before smooth flatteries . Sixthly , he was willing to be admonished , and reproved for what was amiss in him , being herein of Davids mind , Psal. 141. 5. Let the righteous smite me , it shall be a kindnesse ; and let him reprove me , it shall be an excellent oil which shall not break my head . He was one of those that had an obedient ear to reproofs , of whom Solomon speaks , Prov. 25. 12. As an ear-ring of gold , and an ornament of fine gold ; so is a wise reprover to an obedient ear . And this is one good sign of a godly wise man , Prov. 15. 5. He that regards reproof , is prudent , and vers. 31. the ear that heareth the reproof of life , abides amongst the wise . Hesiod tells us of three sorts of men : First , such as live so well that they need no reproof ; these are best of all . Secondly , such as do not so well , but can be content to hear of it ; and these ( saith he ) are not bad . Thirdly , such as will neither do as they ought , nor be advised to do better ; these are in a very dangerous condition , such may read their doom , and see their destiny , Psal. 50. 21 , 22. Truth ( saith one ) is sharp , but bitter though it be , yet it is better and more savoury to sound sences , then the hony-drops of a flattering tongue . Seventhly , He ( by Gods grace ) resisted tentations frome some of his familiars , who would have drawn him to Taverns , and mildly reproved them for it . Concerning all these I shall present you with the attestation of his Tutor , given me in writing , and that in his own words . He was ( saith he ) when I came to him ( which was about four years ago ) a Christian youth , well principled in the grounds of Religion , and I left him a little before he died ( which was about the eighteenth year of his age ) knowing what was in the Assemblies Confession of faith , in Wollebius , and what Altingius in his Didactica hath written : Of late also he delighted much to read Calvins Institutions , and B. Halls Meditations , and of his knowledge of the things of God , yea of the hardest of them , I have found satisfaction after trial : He not onely knew God , but loved him , and in his last sicknesse , wept to think that he had , and did love God no more . He was a lover of the children and Ministers of God ; and amongst his acquaintance he valued them most , in whom he saw most of vertue . He heard the Word , and could retain and judg of what he heard , and did not so much affect flaunting and quaint preaching , as that which spake most home to his heart . In his Closet , before he came out of his chamber , he read a portion of Scripture , from which he hath raised pertinent observations , when put to the trial ; and what he knew not , that he asked . He read with judgment , and hath said , that all other books but the Bible did bring weariness : & to his reading he joyned prayer : I have seen him displeased , when disturbed , and what at one time he omitted , at another time he would repair ; and this he carried on with so little noise , that I only was privy to it . Thus you have heard of his piety manifested in his life : & vita qualis , finis talis ; as was his life , such was his death . For , In his last sicknesse ( which was the small Pox accompanied with a Feaver ) he bore it with great patience . He inquired of his Tutor , how he might know that he loved God ? and being answered , he brake forth into tears : and when his Tutor asked him , why he wept ? he answered , Because he had loved God no more , nor made a better improvement of his former deliverances . Yet he said , that the word of God was his meditation , the promises whereof did now comfort him . He was sensible of his approaching Death , and the night before , told some about him , that he should not live another night . One of his last words was , I must be gone . The next thing that I propounded to speak of was , his dutifulnesse to his parents , which can be testified by many : Indeed they were very tender of him , and indulgent towards him , yet did not he abuse their love to liberty , nor through familiarity contemn their authority , but was many times content to refrain from things lawfull and suitable to his desires , to give them satisfaction . Neirher was his charity to the poor lesse remarkable then the two former . For from his childhood he would often go to the servants to fetch relief fot such poor as came to his Fathers door . And being grown up to more maturity , he frequently distributed money amongst them , & would many times say , that if God ever brought him to the enjoyment of his estate , he would as constantly make provision for such as were in want , as for himself and Family . He knew that , Temporalia Dei servis impensa , non pereunt , sed parturiunt , Almes given to the poor , perish not , but multiply : that bounty is the most compendious way to plenty ; and that hereby he might lay up a good foundation for himself against the time to come , 1 Tim. 6. 18. He knew that rich mens houses should be Gods Store-houses ; and that sowing oft of this fruitful seed , we shall be sure to reap in our greatest need : and God is not unrighteous to forget our labour of love in this kind , Heb. 6. 10. Oh! how may this shame many rich men that keep no proportion between their increases for God , and increases from God : that though they are rich in this world , yet they are poor in good works : they lay not by for pious and charitable uses , as God hath blessed them , 1 Cor. 16. 2. But indeed are , the richer the harder , as children that have their mouths full , and both hands full , and yet will part with none , but spill it rather . Men when they grow fat , have so much the lesse blood : So the fatter men are in their estates , the lesse blood , life , and spirits they have for God : Or if they do give something , yet they do not love mercy , Micha 6. 8. they are not ready to distribute , willing to communicate . 1 Tim. 6. 18. their mercy doth not flow from them like water from the Fountain , or light from the Sun , naturally and freely : but it must be wrung from them , like verjuice from the crab , or as distilled water , that is forced out by the heat of the fire . It s no marvel therefore that this charitable frame of heart contributed so much towards the comfortable end of this our deceased brother . I remember what Hierom saith , Non memini me legisse malâ morte mortuum , qui libenter opera charitatis exercuit : habet enim multos intercessores . I do not remember ( saith he ) that I ever read of any one that died an ill death that was frequent in works of charity ; and no marvel , for he hath many intercessors for him ; which agrees with that of David , Psal. 112. 9. He hath dispersed , he hath given to the poor , his rightcousnesse indures for ever , his horn shall be exalted with honour , and Psal. 41. 3. the Lord will strengthen him upon the bed of languishing : Thou wilt make all his bed in his sickness . Having thus dispatched those three things that I proposed to speak to , I might adde much more , by telling you of his humility in concealing himself and his own parts , as the sweet violet that grows low , neer unto the ground , and withall hides it self under it's own leaves . Of his sweet and affable nature , and loving and courteous disposition : Of his indefatigable diligence in his imployments , and shunning , yea hating of idlenesse . I shall only adde one word more of his ingeniousnesse in , and the usefulnesse of his recreations , which were divers : one while he exercised himself in the Art of Dialling ; another while he applied himself to Musick : But I shall say no more of these , because he attained not to any perfection in them ; that which he followed with most diligence and delight was the Art of Drawing , Painting , and Limning , whereof he hath left many very good Pieces for so young a Practitioner ; and had he lived longer , probably he would have attained to a great perfection therein . He had also a Poëtical Vein , whereof I shall give you a taste by and by . His meditation upon the History of Christs Transfiguration , Matth. 17. 1 , &c. Jesus Christ is so willing that we should have communion with him in this life , that he takes us up into his most secret retirements . Prayer is a divine ascention , and whosoever would pray spiritually , must have an holy elevation of spirit to meet God in that duty . High Turrets of faith and mountains of graces are the real helps in prayer . In prayer we are sure to enjoy Gods presence . It 's a sure way to see God face to face ; and ( if I may so say ) in his natural complexion : we may meet with God , as Moses did in the Mount Sinai of Prayer . It was in the Mount praying when the fashion of Christs countenance was altered : It is in the mountain of prayer that Christs purity appeareth more and more to a believer . Never more whitenesse do believers see in Christ , then in their prayers to him . In this life the Saints have a taste of the glistering and whitenesse of his out-side : But in the life to come it is that they have immediate fruition of himself : In this life we only see a sudden transfiguration to stay our stomacks ( as I may say ) till hereafter at what time we shall see him as he is : and if this transfiguration appears white He began to write a Book in Verse , which he calls Spuma Musarum , which he purposed to dedicate to his Father and Mother ; I shall only give you an account of the first Verses in it , that by them you may judge of the rest . Rete venatur ventos . To hunt the winds with a net . Thou that do'st strive the windes with net to catch , Unfruitful labours to thy self do'st hatch : What! catch the wind ? If caught , thou 'lt not enjoy Thy dear times worth to purchase such a toy : And when y' have done , look in your net , you 'l find All that remains is folly , yea , and wind . Many littles make a mickle . 'T is Unity brings strength ; if then you 'ld have Strong , Noble Vertues , Vices to outbrave , Unite your weak-limb'd forces , and you 'l see Many a little will a mickle be . T. B. FINIS . Upon the death of that pious young Gentleman Mr. Thomas Bewlije . Thomas Beulije . Anagram , O beati humiles . If either Fate or Fortune had Made such a breach among us , I should have call'd them blind , or mad , Or envious , thus to wrong us . I should have in my showers of tears exprest A weeping eye with furious anger drest . That when in all the garden did But one choice flower appear , It should be thus nipt in the bud , Who can with patience bear ? But most in that in this one flower alone , The sole hope of the Root is overthrown . But stay ! it was a better hand , More sacred and more wise , Then Fate or Fortune can command : [ Those Heathen-Deities . ] The root 's not dead , the flower is but transplanted , With added beauty which before it wanted . And happy they who humbly can submit To Him whose Wisdom hath transplanted it . Thomas Beulye . Anagram . Thy Love-beams . THY LOVE-BEAMS Lord , so strongly shone on me , That I impatient was of more delayes ; But needs must leave the Earth to go , and see The sacred Fountain of those glorious rayes . Thomas Beulie . Anagram . The Smile above . * * The posie of the Ring given at the Funeral . Set your affections on things above , Not things of sence ▪ It was THE SMILE ABOVE , loadstone of love , That drew me hence . Ad Parentes . Thomas Beaulie . Anagram . Leave me as I both . LEAVE ME AS I BOTH you , 't is for our gain ; When you know how I do , you 'l not complain . Thomas Bewlie . Anagram . I 'me well as both . I 'ME WEL AS BOTH you can be ; nay I am Better , because triumphing with the Lamb : Yet I 'me not gone for ever , our parting is , Till Death unlock for you this door of bliss . J. C. A. M. On the Death of that Ingenious , industrious , and pious young Gentleman , Mr. Thomas Bewlie Junior . OH death ! of terrors King ! could nothing move Thee to suspend this stroak ! no not the love , Nor cries of Parents , Tutor , Friends , and all That knew his worth , and now bemoan his fall ! Nor 's age ! ( but eighteen years ! ) nor that estate , To which this onely Sonne was destinate ! Not's active soul ! and hand ! nor 's nimble head ! Nor 's skill in Common-Law could thee out-plead ? Nor 's tongues ! nor 's Logick ! nor 's Philosophy ! Nor 's drawing ! Limning ! nor his Poetry ! Not disposition sweet ! nor 's gracious heart ! Not's love to God! nor that he did impart To Saints ! not's pity great to poor , and such As age and chance with want afflicted much ! No! Servant like , thou but to passe didst bring The Counsel wise , of God his Soveraign King : Who at this time , and thus , hath cropt this Rose , With 's hand of love ; and giv'n't a safe repose , In heaven above , where he doth clearly see , What in his Mountain thoughts he spied to be . Then cease you Parents , Tutor , Friends , to waile , He is with God , your grief cannot avail . Another . VIew underneath this stone , a fancy choice ; Invention good , a Sed'lous hand to poise The greatest things , a mind made wise by grace ; And Tongues with Arts not Scantlingly t' embrace . His Parents joy ; now grief : his kindreds losse . O' th' Bewlies Phoenix here remains the drosse . On the Death of his dear Friend and cousen , Mr. Thomas Bewley Junior , Gent. ARt fled , dear Soul ? and is thy purer breath Become a Victime ? ah ! too rich for death . Could not the Riv'lets from thy Parents eyes Prevail for once to drown the destinies ? Or 's death so envious ? that th' art onely shown , Cropt , like a bud , before thou wer 't well blown . Envious indeed , in that he doth deny Us the enjoyment of thy company . Which joyn'd with goodnesse , and a candid mind , Must few Aequators , no Ascendent find . But here , methinks , injustice taints my will , In that while worth'less I would take my fill In Traffique sure Divine ; ( of which each part Throughout thy Soul might make a sev'ral Mart. ) I envy thee that perfect happy shore , To which on earth 't was thy desire to soaere . Injust ( perhaps ) it seems , yet let me say That though I could have wish'd a longer stay : So great 's thy gain in thy friends greatest losse , That wee 'l conjoyn the harp unto the crosse . To thee thy parents greatest love did run , A fit Meridian for affections Sun ; And nature will have vent , perhaps immerse Their eyes in tears attending on thy Herse . Yet should but an Impartial Judge stand by , He 'd think your tears from passions contrary Proceeded , that that seeming dismal sound Did not through sorrow , but through joy abound . That 's love indeed , if Parents don't complain At their own losse , if 't be their childrens gain . 'Twixt Joy and Sorrow . T. E. Notes, typically marginal, from the original text Notes for div A79887e-680 Doct. Doct. Doct. Doct. Doct. Dr , Tuck Doct. Doct. Doct. Doct. Doct. Doct. Doct. Quest . Answ . Object . Ans. Quest . Answ . Quest . Answ . Dr. S●ought Dr. Tuckney Rev. 21. 2● . Rev. 22. 20. Dr. Hall . Dr. Reynold . Mr. Trapp . Quest . Answ . Object . Answ . Gen. 37. 35. Object . Answ . Vse . 1 Pet. ● . 7. Vse . Joh 14. 28. Mr. Baines . Object . Answ . Psa. 119. 60. Vse . Gen. 31. 53. Mr. Pat. Drummond . 
A85403	----	Mercy in her exaltation. Or, A soveraigne antidote against fear of the second death. In a sermon preached at the funeral of Daniel Taylor Esq; in Stephens Colemanstreet London, on the twentieth day of April, an. 1655. Goodwin, John, 1594?-1665. This text is an enriched version of the TCP digital transcription A85403 of text R202308 in the English Short Title Catalog (Thomason E848_24). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 128 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85403 Wing G1181 Thomason E848_24 ESTC R202308 99862643 99862643 114809 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85403) Transcribed from: (Early English Books Online ; image set 114809) Images scanned from microfilm: (Thomason Tracts ; 128:E848[24]) Mercy in her exaltation. Or, A soveraigne antidote against fear of the second death. In a sermon preached at the funeral of Daniel Taylor Esq; in Stephens Colemanstreet London, on the twentieth day of April, an. 1655. Goodwin, John, 1594?-1665. [12], 56 p. Printed by J. Macock, for H. Eversden, and are to be sold at his shop at the signe of the Grey-hound, in Paul's Churchyard., London, : 1655. Dedication signed: John Goodvvin. Annotation on Thomason copy: "July. 20.". Reproduction of the original in the British Library. eng Taylor, Daniel, ca. 1614-1655 -- Early works to 1800. Bible. -- N.T. -- James II, 13 -- Sermons. Funeral sermons -- Early works to 1800. Sermons, English -- 17th century. A85403 R202308 (Thomason E848_24). civilwar no Mercy in her exaltation. Or, A soveraigne antidote against fear of the second death.: In a sermon preached at the funeral of Daniel Taylor Goodwin, John 1655 24012 40 150 0 0 0 0 79 D The rate of 79 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion MERCY In Her EXALTATION . OR , A Soveraigne Antidote against Fear of the Second Death . In a Sermon preached at the Funeral of Daniel Taylor Esq in Stephens Colemanstreet London , on the twentieth day of April , An. 1655. There is no Fear in Love : But perfect Love casteth out Fear . 1 John 4. 18. His heart is established : He shall not be afraid , until he see his desire upon his enemies . Psalm 112. 8. Certissimè indulgentiam expectare poterit , qui aliis indulgere novit . Aug. De Tempor . Serm. 203. Sine causâ peccata accusant , quem pauper excusat . — Qui foenerat pauperi , ipsum sibi judicem praestitit debitorem . Chrysologus . LONDON , Printed by J. Macock , for H. Eversden , and are to be sold at his Shop at the Signe of the Grey-hound , in Paul's Churchyard . 1655. To Mris Margaret Taylor the late Wife of Mr Daniel Taylor deceased , Mr Edmond Taylor , Mr Samuel Taylor his Brethren , together with the rest of his Kindred , Allies , Friends and Acquaintance , Grace , Mercy , and Peace from God the Father , and the Lord Jesus Christ . Friends , Christian and Beloved ; IT was signified unto me by some of you , as the desire of many more , that what should be preached at the Interment of your dear Friend and mine , Mr Daniel Taylor , might be commended unto the Press , that so the memory of his exemplary and Christian life , might live upon the better terms amongst you , and be the readier at hand for your Christian service , upon all occasions ▪ The Sermon , I confess , rather intimateth , and this very sparingly , then discourseth , the particulars of his worth : Upon my entrance hereinto , I declared my self under a solemn resolution ( not much short of a vow ) not to offend the weakest of the living , by commending , no not the strongest of the dead , especially not in the Pulpit , not at such a time , when their highest concernments are in hand , and they most sacredly engaged to attend them with all their might and strength . Only the principal subject of the Sermon , Mercy , was indeed not the least of his commendations . His example herein will bless you , if you follow it , but will rise up in judgement against you , if you turn your backs upon it . His other endowments , as well moral as intellectual , were very excellent , both for kind , and degree . He was Religious , not of custome , or of course , but of conscience , nobly disdaining to prostitute his judgement to any circumforaneous , or vulgar opinion in matters appertaining unto God , simply upon the credit , or recommendation , of other mens Faith ; and withal studiously scrupulous and tender of receiving any Notion or Tenent whatsoever , into his Belief , until he had caused it to pass through the fire of a district examination and enquiry , and found that it would not burn . Whilst the health and strength of his body was able to bear the weight of exercises of Devotion , he maintained a constant and close trade of communion with God : and in the time of his last weakness , a few weeks before his change , amongst other savoury Discourse , he bemoaned himself , that since the prevailing of his distemper upon him , he was deprived of his heart-breaking opportunities with God . His heart was up very high in desires after knowledge of the Truth , and this in the most profound Questions controverted between men of greatest judgements in these days . Books of Divinity that were any thing judiciously or accurately written , his delight was , at his spare hours . Nocturnâ versare manu , versare diurnà ; By night to read ; and not to spare by day . He put no difference between persons , either for their concurrence with him , or dissent from him , in matters of opinion , or form of worship . But that which commended any person unto him , was his own opinion of his integrity , and goodness of heart towards God . Some to whom his heart stood very close in affection , whilst they were yet sound in the Faith touching Infant-Baptism , found no change in his respects towards them , after their judgements had warp'd the contrary way , no not after they had disclaimed all Christian communion with him in a Church way . His signal Integrity , Justness , and Clearness in dealings , as well in the administration of the Trust committed unto him , as in his private occasions , are freely testified by all that had to do with him in either kind , with a nemine contradicen●e , ( as far as I have heard . ) The Greatness ( which some call Goodness ) of his Estate , made no breach at all upon the goodness of his disposition in his conversation : He observed no distance , made between himself , and the meanest of his Brethren , by his abundance ; Persons even of lowest degree , by the mediation of his affableness and humility , found access unto him upon all their occasions ; and few , if any , came from him discontented . His carriage was composed and grave , yet without affectation : His Discourse , seasonable and savoury , without offence . His native temper seemed to incline him to much reservedness : but by judgement and conscience he reduced that which was less desireable , or less useful , in this inclination . His Habit and Garb every ways comly , sutable rather to his profession , then estate . Whatever savoured of ostentation or vanity , he left to be taken up by persons of looser and lighter spirits . The full cup , which God gave unto him , he carried with an even and steady hand , without spilling : yet freely gave to every man that was a thirst , and came in his way , to drink . His intellectual endowments were given him by the largest measure , which God in these days is wont to mete unto men . What Ethan , or Heman , Chalcol , or Darda , a were in their generation , the like , or not much unlike , was he in his . His understanding was large , and very comprehensive : His apprehension quick and piercing : his judgement solid and mature , his memory , fast and faithful ; his elocution , or speech , distinct and clear , elegant , and fluent enough , yet not luxuriant or pedantick . He was more then of ordinary abilities to argue the most thorny and abstruse points in Divinity ; ready of Discerning , where the quick of any controversie , or matter in debate lay : very expert he was in the word of Righteousness , able to draw waters of life out of such Wells of salvation , from whence many men of good understanding , and parts of Learning , had not wherewith to draw , because of the depth of them . He had a singular dexterity to make the rough things of business , smooth , to turn the insides of matters , outward , to untie knots , and dis-intangle intricacies , in all manner of affairs that were brought to him . I scarce know any man amongst those he hath left behind him , of like felicity with him of giving counsel and advice , in cases of difficulty , and doubtful consideration . In sum , as well for parts of Nature , as of Grace , he was an highly accomplisht man , adorned and set forth by God , for a pattern , as for others , so for you ( more neerly related to him ) more especially . I trust his life though he be dead , shall speak unto you , whilst yours continues , and help to form and fashion you into the same image of Christian worth and desireableness with him . The best way to make your selves as little losers as may be by his death , is to live by the pattern of his life , and to preserve the memory of all that was exemplary in him , not so much for story , or discourse , as for a spur to a conscientious imitation . Your day is coming , as his is lately past : yet a little while , and you will all overtake him in the dust . If in the mean time your hearts through the Grace of God , will serve you so to live , as that you may be counted worthy to stand at the same hand of Jesus Christ with him in the great day , you and he shall never part company more . The God of all Grace shall mightily incline your hearts to desire part and fellowship with him in this blessedness , or else deny ( which I confidently hope he will not ) the fervent Prayer , of From my Study in Swan Alley Colemanstreet , May 15. 1655. Your Friend in Christ , cordial and faithful to serve you , JOHN GOODVVIN . To the Reader . GOod Reader , I was bound with a threefold cord of ingagement to publish the Sermon in thy hand . First , the memory of my dear friend deceased , at whose Funerals it was preached , pleaded the law of friendship , and by the Award hereof demanded , either this , or somewhat more monumentous ( if any such thing had been within my reach ) at my hand . Secondly the solicitations of some of his relations and friends in the name of many more for the publication of it , were too considerable to be neglected , especially by me , yea or by a person of greater breadth in the world then I. Lastly , the misunderstanding ( as I hear ) of some things by some persons , present at the delivery , requires a more steady representation of what was spoken , to make their crooked things streight . The vulgar vote and report of the outward estate of my worthy friend ( now in an incapacity himself to rectifie mens apprehensions in any thing relating to him ) hath been somewhat injurious unto the preciousnesse of his memory , and this even amongst those , who know ground enough wherefore to honour him , and onely suppose a ground wherefore they should honour him lesse . The common estimate and discourse of his estate , surmounting a third part , and not a little more , the reality and truth of it can seth the proportion of his bequests to appear lesse and so lesse honourable and lovely in the eyes of some , the the truth of all things known and considered , reason representeth them . A twelfth , or there abouts sequestred by will out of an estate , where there is a wife ; and several children to be considered , is no proportion of disparagement either to the wisdom , or piety , or bounty of any man ; especially , where a life full of works of mercy hath gone before . When those that are rich in this world , are charged by God to be rich in good works , a the charge ( questionlesse ) respecteth rather the time of the lives , then of the deaths , of such men . And when as God himself hath contented himself with prescriptions in general , as that rich men do good , be ready to distribute , willing to communicate , be rich in good works , &c. b for men to undertake to prescribe particulars , is a kind of pretending to be wise above that which is written . However , I wish , rather then expect , that they who complain that Grantham steeple stands awry , would set up a streighter by it , and fear that when themselves shall come to the triall , they will justifie the truth of the Greek Proverb , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. e. that it is easier to carp then to copy , or imitate . But whilest others censure , certain I am the poor lament and mourn over the loss of their good Benefactor ; and are like to have cause of greater lamentation for the future , unlesse God shall vouch safe to stir up unto them some other , one , or more , like unto him , anointed with the like spirit of mercy in his stead . Concerning the Sermon-mistakes of some ( for I do not hear of more then a very few that found , what , or how to mistake ) it seems they were jealous that some things delivered trench'd very neare ( if not too neare ) upon the Popish Doctrine of justification by works . But certain I am that I speak nothing from first to last of works , in reference to justification ; nor did either the subject I had in hand , nor the method of my discourse , lead me to treat little or much of justification ; especially not of that justification which consists in remission of sins . I am not more clear , nor better resolved in my judgement , touching the truth of any one Article , o● Doctrine of Christian Religion , then that all the good works in the world , were they , or could they be perform'd by any one man that hath sinned in the least , would not be able to procure the pardon or forgiveness of his sins . Pardon of sin cannot be obtained by doing of good , but by suffering evil , and this by a person who is sinlesse , according to the typical representation under the Law , of which the Apostle speaks , Heb. 9. 22. And almost all things are by the Law purged with blood : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and without shedding of blood there is no remission . That justification which consists in the divine approbation of men , as , well done good and faithful Servant , Mat. 25. 21. 23. and so , Then shall every man have praise of God , 1 Cor. 4 , 5. of which kind of justification that is to be understood , not the hearers of the Law are just before God , but the doers of the Law shall be JUSTIFIED , Rom. 2. 13. So again , Then shall the King say unto them on his right hand , come ye blessed of my Father inherit , &c. Mat. 25. 34. &c. this kind of justification ( I say ) without which no man shall be saved , more then without the other , is to bee obtained by good works , yet not properly , nor so much by the merit of these works , as by vertue of the Law of God's most gracious and bountifull acceptation . And yet to say or think on the other hand , that there is nothing at all in these works , or nothing more then in others which are contrary to them , to commend any man unto God for his approbation or acceptance , is to reflect disparagement upon his wisdom and right●●●●●● esse in the establishment of that Law , by which they come to be approved , and accepted upon such terms . Some words ( possibly ) might fall from me in my Sermon relating to this justification , I mean , to the notion , matter , or substance of it ; for as for the term or word it self , I purposely declined it to prevent mistakes in those that might be weak , not having then either time or occasion , to open or handle the difference between the two justifications . But I have had experience before now of that strein of weaknesse in many professors , which makes them unable to distinguish between things necessary to justification and to salvation ; and again , between the two kinds of justification now specified . By reason of this weakness , some have taken deep impressions of discontent and offence at those Ministers of the Gospel ▪ who were men of the greatest faithfulnesse to their souls , onely because they were zealous and importunale in exhorting , perswading , provoking , pressing , urging them to good works , in order to the saving of their souls , which notwithstanding is the Apostles expresse Doctrine , 1 Tim. 6. 17 , 18 , 19. and the Holy Ghosts in I know not how many places more . I have added , altered , or inserted very little , in so much of the Sermon insuing , as I had time to deliver , when it was preached . Onely I give a brief touch of one thing forgotten about the explication of the Doctrine , and increase the number of the reasons by one or two . Otherwise , that which is here added , is little , but some inlargements of my self in the application , which being imprisoned in an hour glasse , I had no liberty then to deliver . God , who sometimes hangeth great weights upon small wiers , give thee much out of this little , and cause the Treasury of thy Grace and knowledge to rejoice by the casting in of this mite in to it . In the prayer , there is the heart of From my Study in Swan-Alley Coleman-street London , May 18. 1655. Thy Friend and Brother , zealous to serve thee in Christ . JOHN GOODWIN . ERRATA . PAge 4. line 20. read , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 13 , l. 9. r. occasions . l. 27. dele . arc . p. 17. l. 18. 19. r. grounds , reasons . p. 21. l. 15. d. the . l. 20. r. whit as . p. 22. l. 2. r. children . p. 26. l. 14. r. sympathy . p , 32. l. 27. r. their . l. 29. seeth his , should be transferred hither , from the line following . p. 41. l. 22. r. heaps . p. 42. l. 30. r. her . p. 45. l. 5. r. irresistible . p. 48. l. 7. r. men . JAMES 2. 13. And Mercy rejoyceth against Judgement . THe Dead ( as David's meditation long since awarded the case ) praise not the Lord ; meaning , by any thing they now do in the state and condition of death : only by those things which they did whilest they were yet living , if they were proper for such a service , they may , though now dead , be said to praise him ; as the holy Ghost said concerning Abel some thousands of yeers after his death , that by the Sacrifice , which he offered by Faith unto God , whilest he was living , being dead , he yet speaketha . And if the dead praise not God , neither shall I praise them , but leave this to their works , by which they praise him ( if they praise him at all . ) If what they did , whilst they were living , was judged by them sufficient to praise God , we cannot well but judge the same sufficient to praise them also , whether it was much they did upon that account , or whether little . For if they did much for the praise of God , whilest they lived , such a proportion of goodness will lift up their praises also on high , being dead . If they did little , great praises would be uncomly for them , and could not be answered for before God by those , that shall adorn their Names with them . It is well known to a great part of you , who now hear me , that for several years past , I have put from me the custome of Funeral Elogies and Commendations , bequeathing this service unto the works of the deceased , which have a Commission from God to perform it b ( if there be cause ) whereas I have none that I know of , especially not to do it in consort with the work now in hand . But I have declined the practise , partly because of the offensiveness of it unto many , who are weak ; partly because of the offensive practise , and mis-use of it by some , who seem otherwise strong . I confess , that as it was the saying of one long since ; If a dishonest practise be in any case tolerable , it is for the purchase and procurement of a Kingdom ; in all other cases , justice and right must take place c ; so if a Minister or Messenger of God could be venially tempted to dispense with so good a resolution , as that which he hath taken up against blowing a Trumpet in the Pulpit before the dead , my standing at present is upon the ground of such an opportunity , being called to preach at the interment of a man of a most exemplary and signal worth in every kind , and whose life can hardly be remembred by those who have any steady knowledge of it , without falling into an agony of sorrow and heaviness for his death . And as it was the saying of the Poet in respect of the enormous vices of the times and place wherein he lived , that it was an hard matter , Satyram non scribere , not to write Satyrically ; so may I well say on the other hand , in respect of many things so highly commendable and Christian in him , upon the occasion of whose death I am now speaking unto you , Difficile est laudes non dicere , a man must resist a temptation to refrain from praising him . However , partly for my resolutions sake ( which is not far from a vow ) but more especially for your sakes , whom it much more concerns to be made praise-worthy your selves , then to hear another praised before you , I shall leave the Deceased to the good report of all men ( which he purchased at an high rate of well-doing , when time was ) and of the Truth it self [ the Word of God , which giveth large testimony unto him , and unto all like to him ] and shall in the Name of God , and of the Lord Jesus Christ , by the Opening and Applying of the words read unto you , make an attempt upon you , to make you , if it may be , like unto him in that which was his glory , whilest he lived , and his rejoycing at his death ; I mean , his Goodness and Mercy . Mercy enlarged his heart to rejoyce against judgement : and oh ! How happy shall you be , if you will be perswaded to cast in your lot with him , and suffer God to put into your heart , by his Word and Spirit , which are now about to put you upon the Trial , to take part and fellowship with him in that his rejoycing . Let us then , with as much brevity as your interest in the opportunity before you , will ( to the best of my understanding ) permit , endeavour 1. to open the mind of God unto you in the words read ; and then 2. to shew you how this treasure of the mind of God , may and ought to be improved by you to your spiritual , yea and temporal advantage also ; so leaving your consciences , and the good Word of God together , to agree upon the things both of your present , and eternal comfort and peace . And Mercy ( saith the Apostle , if rightly englished ) rejoyceth against Judgement . In the former part of the verse , he had said . For he shall have Judgement without Mercy [ i. shall be very severely handled by God in the Great day , the sentence that shall pass upon him , shall be most insupportable ] who hath shewed no mercy , [ viz. whilst he liv'd , and had opportunity to shew it ] and then subjoyneth ( as you have heard ) in the latter part of the verse ; and Mercy rejoyceth against Judgement . This latter clause manifestly relates unto the former by way of Antithesis , or Opposition : in which respect the particle , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is here rather to be construed adversatively , then copulatively , and would better be translated , But , then And , as it is elsewhere . For 1 Cor. 16. 12. whereas it is in the Original , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the particle , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is rendered , But , BUT his will was not at all to come at this time . So likewise , 1 Thes. 2. 18. where the Greek hath it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Our Translators give us , BUT Sathan hindred us . Thus our former Translators , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mat. 13. 2● . translated , BUT the care of this life , &c. And ( to omit more instances in this kind ) where the Original , John 5. 40. hath it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. they left us in English , BUT ye will not , &c. And thus I conceive the sense of the clause before us would be better accomodated , if the words were read thus : BUT Mercy rejoyceth against Judgement . For then the connexion of it with the former will lie before us in such a tenour of discourse as this : He shall have judgement without mercy , who hath shewed no mercy : but he that shall shew mercy , shall , not only have a judgement full of mercy , yea and which shall upon the matter ) be made of mercy , be all mercy ; but shall in the mean time , before the day of judgement comes , be able to rejoyce , or glory over it , and enjoy himself in a blessed security that he shall not be hurt by it . The word , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , here translated mercy , is of somwhat a more comprehensive signification ; and signifieth not only that Christian disposition or affection in men ( with the fruits or effects of it ) which we commonly call mercy , but several other dispositions also of affinity with this , as clemency , gentleness , love , readiness to forgive and forget injuries , and the like ; as these , or some of these , somtimes likewise include mercy ( properly so called ) in their signification . And not long since from Rom. 9. 18. we observed , that words of a cognate signification are in the Scriptures frequently used promiscuously , one for another . In the place before us , the word , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , may well be conceived , by the opposition between the former and latter part of the verse ( already hinted ) to import some such Christian affection ( with the fruits of if ) as that which in Greek is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which properly signifies usefulness , and is frequently translated , goodness , as Rom. 2. 4. Rom. 11. 22. 2 Cor. 6. 6 ▪ &c. a worthy principle found in all good men and women , enclining them upon all occasions , according to that power and means , which are in their hand , to relieve , help , and comfort those , who stand in need of help from them in one kind or other . When I mention this , or any other holy disposition of like nature with it , I still insert these , or the like words , with the fruits thereof , partly because it is the familiar dialect of the Scripture , under words properly signifying some inward affection , or disposition only , to comprehend , together with the affection , the actings or effects proper to it , as the word , Faith , frequently importeth , together with the inward Grace , or principle of Faith in the heart , the proper fruits of it also , which we commonly call , good works , or an holy conversation ( Instances of this kind of Scripture-language , besides that mentioned , there are without number , but we hasten ) partly also , because that which is here ascribed to this heavenly disposition of mercy , as viz. that it rejoyceth against judgement ( of which presently ) enforceth us so to interpret and understand it [ viz. as signifying with the inward affection of mercy , the outward fruits or works of mercy ] according to that true and necessary rule in Logick , Subject a talia sunt , qualia à praedicatis suis esse permittuntur ; i. Subjects in propositions must be so understood , as their predicates , or that which is said of them in the said proposition , will permit and bear . Now we shall ( God assisting , and the time not preventing ) in the process of our Discourse , shew , that it is not meerly and barely the inward affection of mercy , that is able to raise this glorious effect of rejoycing against judgement , but the affection seconded , aided , and strengthned by her worthy actings , and practical exertions of her self ; according to what our Apostle teacheth us in the very next verse ( with several verses following ) concerning Faith : Can Faith ( saith he ) save a man ? meaning , that it is contrary to all principles , as well of Reason as Religion , to imagine that an empty and bare Faith , not attended with such works , which are comly or meet for Faith to bear , at least having time and opportunity to bring forth in this kind , should ever advance or lift up the creature to such an estate of blessedness and glory , as salvation importeth . For to this purpose he explaineth himself , vers. 17. Even so Faith , if it hath not works , is dead {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , of it self [ is dead , i. useless and unprofitable , as dead things are , to those who have it , especially in respect of such great and high productions , or attainments , as Salvation ] In such a sense as this , mercy also , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and without works , may be said to be dead , and consequently no ways able to yeild such rich and pleasant fruit , as rejoycing against judgement . So then , mercy rejoyceth against judgement , i. Mercy , with her children , the tree of mercy well laden with fruit growing on it , thus rejoyceth . Only this is further to be considered , that when the Apostle attributes by way of honour and priviledge , unto mercy , this rejoycing against judgement , he is not to be understood to speak of mercy simply , or of mercy in any faint or inferior degree , though seconded with works proportionable , or of such a kind of mercy , which is over-shadowed and ( as it were ) superintended , or over-awed by covetousness , nor of a pinching , or penurious kind of mercy , which is somtimes found in worldly , covetous , yea and oppressing men ( as the Pharisees in our Saviours days , were wont to give almes as it were of course , and yet were covetous , and ravening wolves , and some men will give a little to stop the mouths of their consciences , hoping hereby to keep possession of all the rest with the more peace ) but of mercy in some degree of her exaltation , of mercy , which hath her great enemies , covetousness , and hard-heartedness , penuriousness , and narrow-heartedness , &c. under her feet . It is the frequent manner of the Scripture to use words of a general signification , and which ordinarily signifie the species or kinds of things ( indefinitely ) in an emphatical sense , viz. for that which excelleth , and is eminently considerable in its kind . In the last verse of the fourth chapter of this Epistle , it is said ; Therefore to him that knoweth to do good , and doth it not , to him it is [ or , there is ] sin [ i sin of a great demerit , or of high provocation in the sight of God ] For otherwise it is sin to men [ simply , or in some degree ] not to do good , whether they know to do it , or no ; as is evident from our Saviours decision of the case , Luk. 12. 48. So when God discourseth with Job about that kind of creature , which we call , the Horse ( Job 39. 19. ) Hast thou given the HORSE strength ? Hast thou clothed his neck with thunder ? The glory of his nostrils is terrible , &c. ( with much more of like import ) by the word , Horse , here , he doth not mean any kind of Horse , or every thing that may properly or truly enough in ordinary language be termed , an Horse : the greatest part of Horses have neither part nor fellowship in this description : but he speaks of an Horse that is high of mettle , strong of limbs , full of courage , &c. In like manner , when the Apostle commends love , or charity . 1 Cor. 13. by that great variety of the signal effects of it here mentioned , as that it behaveth not it self unseemly , seeketh not her own , beareth all things , believeth all things , hopeth all things , &c. he doth not by Love , or Charity , mean , this Grace in any inferiour , weak , or low degree , but in her strength , and some considerable advance in the soul . Other instances of this kind the Sc●ipture affords many a . So then when we hear the holy Ghost , speaking thus gloriously of mercy , as that it rejoyceth against judgement , we must conceive him to speak of it , nor simply , or absolutely , as it is such a Grace , or holy affection , in respect of the kind of it , but ( as hath been already said ) as it is such in degree also , and in some considerable elevation in the soul . It followeth , Rejoyceth against judgement , ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , rejoycingly gloryeth over , or against , judgement . It is somwhat a like expression ( for sense , and import ) with that Job 5. 22. At destruction and famine thou shalt laugh , that is , thou shalt be confident , and herein take great contentment , that these shall not endanger or hurt thee , as they are like to do the generality of men . Or like that , Mich. 7. 8. ( spoken in the name of the Church of the Jews to her enemy ) Rejoyce not against me , O mine enemy ; i. Please not thy self , take no such contentment in my present afflicted and low condition , as if I were never like to be again in a capacity of quelling thy pride , or avenging my self on thee ; as it follows , when I fall , I shall arise ; meaning , that she should get up again , and recover strength to make her part good with her . So when it is said , mercy rejoyceth against judgement , the meaning is , that mercy [ so understood as was lately opened ] qualifieth , strengthneth , enableth the Person in whom it is found , to be confidently secure , that he shall receive no prejudice or hurt by the judgement of God , by that judgement , which God shall pass upon the world in the great day , and under which the greatest part of the world will fall , and never rise more . There is scarce any thing more usual in the Scripture , then to ascribe that to the quality or form , which properly belongeth to the subject qualified with it , or ( which is much the same ) to put the abstract for the concrete . As in those passages lately mentioned , Charity beareth all things , believeth all things , hopeth all things , &c. the meaning clearly is , that charitable persons , or men and women richly endued with charity , do all these things by vertue of that excellent endowment ; Thus Rom. 11. 7. The Election hath obtained it [ i. all those , whether men or women , who believe , and hereupon , by vertue of the eternal Decree of God in that behalf , are separated from others , and made an Elect or choice generation of persons unto him , have obtained it , meaning righteousness or justification . ] Thus also some understand ( and haply not amiss ) that , Rom. 10. 6. But the righteousness which is of Faith , speaketh on this wise : Say not in thy heart , who shall ascend , &c. The righteousness which is of Faith , i. Persons justified by Faith , by means of this their Faith , are wont to encourage and speak unto men , thus : Say not in thy heart , who &c. So then , the true and entire sense and import of the words before us , riseth thus : Merciful men , men whose hearts and hands are much exercised in doing of good , in shewing mercy , by means of the Conscience , or consciousness of this God-like disposition in themselves , and the regular actings of it , are , or lightly cannot but be , full of a joyful and blessed security , that they shall stand in the great judgement of the world , and find favour and acceptance in the eyes of the Judge , when all unmerciful , covetous , and hard-hearted wretches shall fall under it , and be ground to powder by it . If there be any thing further requisite for the due understanding of the words , notice may be given of it upon occasion , in the sequel . The only point of Doctrine that we shall commend unto your Christian attention from the words ( as they have been opened ) is this : A rich and blessed assurance of salvation is the genuine and proper result , or fruit , of much mercy . Or if you please , the Doctrine may be conceived in this , or the like , tenour of words ( agreeing , in substance , with the former ) A person rich in works of mercy , is , or readily may be , joyfully secure , and this upon good ground , from perishing , or that he shall not perish , in the condemnation of the world . First , ( to prevent mistakes , if it may b●● we shall a little further explain the Doctrine unto you , in some particulars . 2. We shall consult the Scriptures for our better establishment in the Truth of it . 3. We shall endeavour to demonstrate the truth of it , from its proper grounds and principles . 4. And lastly , ( the time permitting ) we shall , as God shall enable , joyn the spirit of the Doctrine , and your Consciences , somwhat closer together , in a way of Use and Application . For the first ; there are 3. particulars , wherein the Doctrine requires some explication . 1. It is not to be understood , as if it entituled rich men only to that glorious security from condemnation , of which it speaks , or as if they alone were in a condition to perform works of mercy , and men that are poor and low in the world , excluded from all part and fellowship in that happy business . For certainly , even the poorest of men and women are capable of shewing mercy , as well as the rich , though not in all the same respects . They may shew mercy , and this not only one to another , but even unto rich men themselves , as viz. by commiserating and pittying them in respect of their slippery and most dangerous standing by means of their riches ( of which our Saviour gives notice in the Gospel a ) and so by praying unto God for them , that he will keep their foot from being taken in the snare of this worlds abundance ; and again , by suffering them to enjoy their wealth , not only without any impeachment or impairing of it by them , but without their having an evil eye upon it , without envying or repining , that they ride upon horses , when as themselves go on foot ; and yet further by not suffering , as far as lyeth in them , any person whatsoever unrighteously to touch any thing ▪ that is theirs ; by ●●stifying their good will towards them , in endeavouring to stop all hard sayings , and sinister reports concerning them , as of covetousness , pride , hardness , &c. So also by a ready , free , diligent and faithful serving them in all such occasions , wherein at any time they shall stand in need of their help , and desire it . For rich men are not priviledged by their riches against all kind of miseries , nor against all wants , indigencies , or necessities : Yea they have their dependencies upon the poorer sort of men , as well as these have theirs upon them ; and these ( perhaps ) if things were duely estimated , as many , and as Great : The King himself ( saith Solomon ) is served by the field b ; [ or as the Hebrew hath it , is servant to the field ] viz. the care and labor of the poor Husbandman intervening : and in such a sense as this , in which he is , or may be said , to be a servant to the field , he may be also said to be a servant to the Husbandman . The Philosopher likewise in his Fable of the Lyon and the Mouse , very emphatically taught the grand necessity which the Greatest of men may sometimes have of the help of the meanest , where ▪ he fancieth , the Lyon being taken , intangled , and held fast , in the toile or net of the Hunter ; that the Mouse upon the Lyons roaring , came and with her little teeth gnawed the Net insunder , until way was made for the Lyons escape . So then the poorest sort of men , that are but able to give a Cup of cold water , or to speak a good word of a man , or to conceive a prayer for him , or to forgive injuries , or to minister with the hand to any mans outward occaosins , when desired , or the like , may be mreciful to what degree they please in their way , and consequently are as capable of that high priviledge , a glorious securitie from condemnation , as rich men themselves . This in the first place . 2. When the Doctrine affirmeth , that a merciful frame of heart is a proper means to secure it , against condemnation , and the fear of it , the meaning is not ( nor is it implyed ) that all persons who are commendably and Christianly mercifull , do actually , or at all times injoy themselves in this blessed securitie . Some may not so throughly understand , either the nature of Mercy , or the nature of God so sympathizing with it , or may forget at present to compare the one with the other , or neglect to consider how God hath poured out himself in promises of grace and mercy unto persons of this Heavenly character . Therefore all the Doctrine intends ( as to this point ) is , That persons signally merciful , or full of goodne●s , are by the advantage of this gracious disposition worthily acted , either are in the actual possession of that Heavenly security we speak of , or at least in a rich and regular capacity to be argued , either by themselves , or others , into it , or , that they are not far from it . This is another particular to be taken into consideration for a right understanding of the Doctrine . 3. ( And lastly ) when it attributeth unto mercy ( in the sence declared ) a joyful exemption from fear of judgment or condemnation , it doth not speak of a loose , prodigal , or vain glorious disposition , which ( haply ) in some person may affect the name of , merciful , because it effectually inclines them , as Mercy is wont to incline her children , to part with their money , or other good things , freely enough unto others , amongst whom some that are indigent and stand in need , may sometimes ( it is like ) be found . Such a principle or disposition as this ; deserveth not the name of Mercy , because a man or woman may be acted by it without any compassionate sense at all of the miseries or necessities of those , who are relieved by them . Nor doth the Doctrine , by Mercy , understand any affection of that name , wherewith some , both men and women , are ( as it were ) prevented , not knowing how , or by what means , they became thus merciful , or compassionate , as our Saviour speaketh of some that are Eunuches from their Mothers womb , ( as of others , who make themselves such for the Kingdom of God . ) For though this kind of mercy be commendable , and proceedeth from God , as the Author of Nature , yet it is not able to create that Heaven of security in the heart and soul of a man , unto which the Doctrine intituleth that mercy , of which it speaks . This Mercy then importeth an affection raised in the soul of a man or woman by Gospel consideration ( the holy Ghost over-shaddowing or assisting those endeavours , or that exercise of the mind and conscience , by which it is raised ) whereby they are effectually inclined and provoked to minister unto the necessities of those that stand in need , when they have opportunity , according to the means which God hath touchvouchsafed unto them for their relief . This ( with what brevity we could ) for the explication of the Doctrine . For the truth of it , so understood , as hath been declared , although that one text of Scripture , upon which it hath been built , be of sufficient evidence and authority to secure it unto your judgments and consciences , yet let us give you measure heaped up , by insisting upon some others for the strengthening and enriching of this security . He shall not be afraid ( saith David , speaking of the man that is gracious , and full of compassion and righteous , Psal. 112. 4. ) such a man ( saith he ) shall not be afraid of evil tidings ( he means , any , or all such tidings which import evil , i. e. which are of a sadding , or terrifying nature unto the generality of men ) His heart is fixed trusting in the Lord . His heart is established : he shall not be afraid , till he see his desire upon his enemies : The tidings of the day of judgment , when far the greatest part of the world shall be sent quick to Hell , never to return thence to the days of eternity , are tidings of the greatest evil to the generality of men and women , that can be , yet he that is Gracious [ i. e. apt to do good without any carnal motive or inducement thereunto ] and full of compassion , shall not be astonyed , or struck with fear at these tidings , though so formidably evil ( as hath been said ) as appears by that which followeth : His heart is fixed , his heart is established , trusting in the Lord ; meaning , that his trusting in God , is that which fixeth and establisheth his heart , so that it is not , it cannot be shaken , or tossed up and down within him with those storms and tempests and whirlwinds of fear , which are the rending , and tearing , and tormenting of other mens . A feather , though it be a very weak and light thing , and hath nothing in it self to balast it , or wherewith to resist the least puff or whiff of wind , yet if it be close and fast knit or bound to a great Rock , it pertakes of the stability and firmness of this Rock , and can no more be shaken , or removed , then the Rock it self . In like manner , a man made of flesh and blood , a creature very contemptible in his own strength , apt to be shaken and shattered in pieces with sad expectations and fears of what it may suffer from time to time , yet being close united unto God , and cleaving fast to him in trust and dependance becomes interessed in the security and unmoveableness of God himself . This happy posture or condition of soul , the Apostle calleth a being strong in the Lord , and in the power of his might a ; meaning , that good Christians , and true beleevers , ought to be as secure , as dreadless and fearless of evil , notwithstanding their own weakness , as if they were themselves invested with the glorious omnipotencie , or power of the might of God , and had the same means for their preservation and safety in their own hands , which now are in his . He shall not be afraid ( saith David , further displaying the security or fearless posture of his gracious and compassionate man ) until he see his desire upon his enemies , i. e. until he shall see all those , whether persons or things , from whence he may be conceived to be in danger of suffering evil , so broken , scattered , and confounded , that he shall fully know himself to be out of all danger offuffering from them ; meaning , that he should never be afraid : For he that is without fear until he see his enemies utterly destroyed , certainly will not be afraid afterwards . Now the great and most formidable enemies of the Gracious and Compassionate man , as he is a man , are Death , and Hell [ or the Grave ] with their sad and dismal retinue , both a parte ●●te , and a parte post , before , and after . Therefore the man now before us , Gracious , and full of Compassion shall not be afraid , [ i. shall enjoy himself in a blessed tranquillity and security of mind ] until he shall see his desire on them [ i. until he shall see both Death and Hell , with all their train , cast into the Lake of fire , Rev. 20. 14. ] after which he shall apparantly be out of all danger of being hurt by them . Why David insisteth up●n this qualification , full of Compassion , in characterizing such a person , whose heart should be fixed and established by trusting in the Lord , and consequently , who should not be afraid , &c. and why a Person of this character should trust in the Lord , and so be established , rather then any other man , shall be shewed unto you when we come to open the Ground and Reason of the Doctrine . In the mean time give me your patience to add a brief passage or two out of the first Epistle of John , for your further satisfaction in the truth of the Doctrine . We know ( saith this Apostle in this Epistle , c. 3. 14. ) that we have passed from Death to Life , because we love the Brethren . That he speaks here in a more particular manner of love to the poor Brethren , which uttereth it self after the manner of goodness , mercy , and compassion , appears from the sequel of the context , and more especially from vers . 17. But who so hath this worlds goods , and seeth his Brother have need , and shutteth up his Bowels of compassion from him , how dwelleth the love of God in him ? Now then the Apostle ( as ye heard ) speaking thus ; We know that we have passed from Death to Life , because we love the Brethren ; his meaning is , that all they who love the Brethren ( in the sense specified ) i. express themselves in a way of kindness and mercy to such of the Brethren who are poor , and stand in need of their help , know hereby , i. may readily or easily know hereby , have a pregnant ground on which to be built up in this blessed confidence or assurance , that they have passed from Death to Life , that the bitterness of the wrath , and vengeance which is to come , is already passed as to them , and that condemnation shall not be their portion . The 17 , and 18. verses of the 4th chapter of the same Epistle , are confederate in Notion and Import , with the now-opened passage , and give testimony to the same Truth . In the former , Herein ( saith John ) is our love [ or , love with us , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] made perfect , that we may have boldness in the day of judgement , because as he is , so are we in this world . As if he should say , this is a signe , an argument , that our love hath attained some measure , or degree , of perfection , and hath acted its part well , when it hath raised us to a boldness , or fearlesness of spirit , in the day [ i. against the day ] of the judgement of the world . Or thus , the consideration of this great priviledge , or fruit of our love , when it shall be grown to any strength or perfection , is a worthy motive unto us to perfect it , or to hasten us to the perfecting of it , viz. that by it we shall have boldness [ or , liberty of face , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] in the day of judgement . Now they , who at present know they shall have boldness in the day of judgement , must needs have , even at present , a large first fruits of that Harvest . It follows : because as he is , so are we in this world . This clause seems to contain a reason or ground of the former assertion , and to import that our being found in this world by means of our love perfected , like unto God , or unto Christ , who fils the world with the fruits of his love , goodness and mercy , is a pregnant reason , why we should even at present , promise unto our selves boldness in the day of judgement , in as much as there is not the least colour for any jealousie or fear , that God should condemn those in the day of judgment , who have been like unto himself in works of love , goodness and mercie ( works wherein himself most delighteth ) and this in a place , where it is a matter of greatest difficulty and disadvantage for men to resemble him in these , viz. this present world , where there are so few examples leading , or incouragements inducing , unto such things ; yea and very many things greatly discouraging from them . The Tenor of the latter of the two verses pointed at , is , There is no fear in love . He speaks of love made perfect ( as appears both from the former verse , as also from the clause immediately following : ) In this love ( he saith ) there is no fear , i. e. with this love , or where this love is , there is no fear [ viz. of condemnation , or rejection by God : ] The reason follows , by way of Antithesis ; but perfect love , i. e. because love when grown to any good degree of perfection , casteth out [ such ] fear out of the same heart with it . And the reason ( saith he ) why love carrieth this opposition in it unto fear ( as viz. to eject and cast it out of the soul ) is because fear hath punishment , or torment , implying that the nature of love , goodness and mercy , is so rich , sweet and God-like , that it will endure nothing that is afflicting , or tormenting , neither in others as far as it is able to relieve them ; but especially not , in its own subject , in the same person , where it self resideth . This for proof of the Doctrine from the Scriptures . Proceed we to the further demonstration of it by principles and grounds in Reason . First , a spirit of mercy acting regularly , and bringing forth fruit in due season , must needs breed that good blood in the soul which the Doctrine speaks of , bless men with a glorious security , at least with a rich capacity of being secured , against judgement , and fear of condemnation , because it renders them like unto God , and this clearly to their own sense , and in their own understandings , in such things or respects , upon which they are declared and owned by him in the Scriptures , as his children . But I say unto you ( saith our Saviour to his Disciples ) Love your enemies , bless them that curse you , do good to them that hate you , and pray for them that despitefully use you , and persecute you , that you may be the children of your Father which is in Heaven . For he maketh his Sun to rise on the evil and the good , and sendeth rain on the just , and unjust a . It is the manner of the Scripture to call persons , the children of those whom they resemble in their Genius , or ways . Thus they who resemble Abraham in his Faith , are termed Abrahams children , and so , Abrahams Seed , Luke 19. 9. Joh. 8. 39. Rom. 9. 8. Gal. 3. 7. &c. And those who resemble the Divel in his wicked disposition and practises , are termed his children , Ioh. 8. 44. Act. 13. 10. 1 Ioh. 3. 10. See more of this notion , Ezek. 16. 3. Isai. 57. 3. But those who resemble God in his goodness and mercy unto men , are not termed his children upon the bare account of such an imitation , but rather because they are partakers of the Divine Nature ( as Peter speaketh ) and have been spiritually begotten of him . Beloved ( saith John ) Let us love one another ; for love is of God , and every one that loveth is BORN OF GOD ; and knoweth God b . And whereas men are said to be the Children of God by Faith in Christ Jesus c , the faith by which they become his children , is onely such a Faith , which hath the works we speak of , works of goodness and mercy always in the womb and heart of it , and upon occasion , in the hand of it , according to the Apostles own explication of himself in such sayings as this : For in Christ Jesus , [ i. e. under the Gospel or under the profession of Christ come in the flesh ] neither circumcision availeth any thing [ viz. towards justification , or salvation ] nor uncircumcision , but faith which worketh [ or rather which is operative , or working , i. e , which effectually disposeth and inclineth thethe person in whom it resideth , to work by love a , clearly implying that such a Faith which is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , very operative ( for such is the import of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) by love , or through love , [ both unto God , and men ] availeth every whitis little , either to justification , or salvation , as circumcision , or uncircumcision themselves . But this by the way . Now then if works of goodness and mercy , declare and avouch men and women , and this in their own consciences , to be not only followers of God in his ways of greatest delight , but his children also , partakers of his nature , they cannot lightly be in bondage under any servile jealousies or fears of being condemned , or destroyed by him . Men that are evil ( as our Saviour remindeth us , ye●know [ by the instinct and teachings of nature ] to give good things unto their children , &c. so far are they from destroying them . How then can it enter into the heart or any man , that God , who is full of love and all goodness , yea goodness it self , and so acknowledged by all men , should abandon his chitdren , who are are really and truly , though spiritually , descended from him , and who avouch their Heavenly parentage in the sight of the world , by doing the works of their great Father , that he ( I say ) should abandon such children as these unto perdition , unto the vengeance of eternal fire . A second reason of the Doctrine is : when a mans heart is enlarged in mercy , kindness and love to those that stand in need , so that doing of good unto such , is a thing connatural and pleasing to him , comporting with his Genius and disposition , he is in an advantagious posture hereby to take impressions of a belief , that like gracious and merciful dispositions are to be found in others also ; according to that of the Apostle ; charity or love , — beleeveth all things , hopeth all things a [ i. e. effectually inclineth , or disposeth the persons qualified with it , to beleeve and hope the best concerning others , upon any competent and tolerable grounds for either , and where reasons are not pregnant or convincing of the contrary ] Especially a man by means of such a frame and temper of his own heart and spirit , as that we speak of , is richly prepared to entertain the report of the kindness and mercy , of the goodness and love of God , in the Gospel . For he that is conscious to himself , that he himself is graciously and mercifully inclined , can freely pardon those that have injured or offended him , can freely minister unto the necessities of those that stand in need , must of necessity beleeve that God is above him in all these excellencies , more gracious , more merciful , &c. ( which we know is the tenor and substance of the Gospel ) or else make himself , if not superior , yet equal unto God , in those things , which are his greatest glory in the eyes of his creature . Now this the conscience of every man and woman naturally trembles and abhors to do . Therefore he that is large-hearted and open handed , in mercy , kindness and goodness unto men , hath space and roomth ( as it were ) within him to receive and give entertainment unto that great Salvation , which the Gospel brings and offers unto the world , together with all the Heavenly retinue of the grace , love , goodness , mercy and bounty of God , which accompany it : all which being received into the soul by Faith , joyn hand in hand to secure him against condemnation . Whereas men and women of narrow and scant hearts , wherein there is stowage and roomth onely for themselves and their own worldly concernments , lie under a most sad disadvantage , next to an incapacity , to embrace the glad tidings of the Gospel , in their due compass and extent , without which they will hardly reach to the effectual allaying and quelling of their fears of wrath and condemnation for their sins . It is a piece of the Prayer which Paul made for the Ephesians , that being rooted and grounded in love [ i. e. being upon pregnant , weighty , and mature considerations and grounds , resolved against all disswasives and temptations to the contrary , to persevere in love , and in the exercise of it , they might by the opportunity and help of such a frame of heart , be able to comprehend with all Saints , [ i. e. to conceive and understand , with a commensurableness of apprehension and faith , as near as may be , wherein I pray that all the Saints may be partakers likewise with you ] what is the breadth and length , and depth , and height , and to know the love of Christ , that passeth knowledge , &c. To know the love of Christ in all the dimensions of it here named , to know it ( I mean ) as men may , and ought to know it ( though otherwise in the full compass of it , it is above the knowledge and belief of men ) but I say to know it , as men may know it , is sufficient to rescue their hearts and consciences out of the hand of all fear of judgement or condemnation for sin . Now then the Apostle in the passage yet before us , clearly supposeth . 1. That persons rooted and grounded in love ( in the sense declared ) are in a rich and immediate capacity of attaining this knowledge ; And 2. That no person without this qualification or advantage , is in any likelyhood , yea or possibility , to attain it . Where love to God and men with the rest of the gracious retinue which still bear it company , as mercy , goodness , &c. have not opened , widened , and enlarged the heart to a very great extent and compass , the breadth and length , depth and height of the love of Christ to men , cannot by reason of their vast dimensions , enter , or receive entertainment there . This is a second Reason . Thirdly , there is a principle found in the generality of men , to conceive and think that God is like unto themselves in inward principles and dispositions , whatsoever these be . The truth is , that by creation they did in these resemble him , and were like unto him , and this was their glory , being ( I conceive ) that Image of God , in which they are said to have been created . Again , true it is , that by Regeneration this resemblance is regained : and this for the measure or degree of it , proportionable to the greater or leser perfection of the work it self of Regeneration . Now though wicked men by voluntary sinning , and continuing in sin upon such terms , grievously obliterate , deface , and wast this Image or similitude of God in themselves , and make themselves more like unto Satan , then God ; yet partly out of the pride , partly out of the ignorance of their hearts , partly out of a desire to enjoy themselves in the pleasures and contentments of sin without fear of being judged by God for it in the end , they are willing to hearken unto Satan , when he suggesteth unto them , and tempteth them to beleeve that God symbolizeth in the same principles , Genius and disposition with them , according to that of David , Thou thoughtest ( speaking in the person of God to a wicked man ) that I am altogether such an one as thy self , and consequently , that I am not offended with thee , will not punish thee , for thy wickedness : but thou art dreadfully deceived in this : for ( as it follows ) I will reprove thee , and set them [ thy sins ] in order before thine eyes a ; meaning , that he would judge and punish him severely for them , and this with such a kind of judgement , which should be as glass unto him , wherein he should ( as it were ) see his sins one after another as he had committed them , in their native and proper shapes of deformity . Now as wicked men are apt to think , though very foolishly and falsly , that God is of their mind and like unto them , so are holy and good men apt to think also , and this according to their duty , and the truth ; onely acknowledging their own infirmities and imperfections , and consequently , their due distance from God . Good men cannot but think that God is good , that he is holy , that he is gracious , merciful , &c. and consequently that he is like unto them , or ( which is the same as to the point in hand ) they unto him . And the more explicit and express these divine impressions or qualities are found in them , the richer and fuller their knowledge and assureance must needs be that God is like unto them , and they unto him . As when men are eminently gracious , eminently good eminently merciful , &c. there is scarce any place left for questioning or doubting , whether we be like unto God , and so he to us , or no . Now then when a man shall be rich , and reign in this confidence , that he is like unto God in righteousness , goodness , mercy , &c. how , or upon what account can he be afraid that God should condemn or destroy him ? Though fear in many cases be a very irrational , sensless , and unruly passion , yet to be afraid , lest God should send the Divine Nature , that is , his own , into Hell , is a kind of fear so broadly irrational and extravagant , that it is not incident to one of many thousands . Besides , sympathize and communion in nature , disposition , and action , when apprehended and beleeved , is security in abundance to the inferiour , from receiving any prejudice or harm by the power of him that is Superior . Upon this ground it was , that the wicked person , concerning whom we lately heard from David that he thought God to be such an one altogether as himself , was confidently secure that God would not hurt , judg , or punish him ; which conceit of his , as a natural consequent of the said thought , David plainly intimates by making God to say in opposition to it , ( as we likewise heard ) but I will reprove thee , and set them in order before thine eys a ; meaning , that he would punish , or destroy him ; which implies , that this wretched man promised unto himself peace and freedom from punishment , from the hand of God . The Apostle Iohn likewise builds upon the same foundation , in reasoning ( as we lately also heard ) thus : Herein is our love made perfect , that we may have boldness in the day of judgement : because as he is , so are we in this world b . But of these words formerly . This for a third Reason . Fourthly , This impression is strong and clear upon every mans heart , conscience , and soul , that God loveth mercy , as he doth all kind of righteousness and goodness otherwise . We shall not need ( I suppose ) to strengthen the hand of this impression from the Scriptures ; which plentifully assert the love which God beareth unto all righteousness , of which mercy is ( and so the Scripture maketh it ) a principal part , or member . Yea and nature it self teacheth every man this further , that the more any creature excelleth in any of those worthy dispositions which he loveth , he loveth this creature proportionably the more . The righteous Lord ( saith David ) loveth righteousness , and then subjoyneth ; his countenance doth behold the upright , or , those that are righteous c , meaning , that he looketh after them ▪ and beareth respects of grace unto them . So then that being a known property of love , which the Apostle mentioneth amongst many others , viz. to think no evil , d [ i. e. to restrain its subject from intending hurt in one kind or other , to any person , unto whom it is born ] they who know that God loveth mercy , and merciful men ( as all men generally do ) and withal know , that themselves are merciful , which all they that are eminently merciful , cannot lightly but do , have no ground at all to fear that God intendeth evil towards , them , least of all that greatest of evils , condemnation , or the vengeance of eternal fire . This for a fourth Reason . Fiftly , Hell is ( as it were ) the great draught , or jakes of the world , into which there is nothing to be thrown , or cast , but that which is filthy , noysom and unclean , and which would be offensive unto God , and render the state and condition of holy and good men , the Sons and Daughters of God , less desireable and delightsome unto them , if it were not separated from them , and cast in there . Jewels or things , of value , pleasure and delight , are not wont to be thrown upon dunghils , or into noysome Vaults , the use whereof only is to receive and keep that a-part , and at a distance from men , which being neerer hand , and in view , would annoy them , and render their lives uncomfortable . Least of all are men wont to dispose of such things into any of these dishonourable receptacles , which are most necessary for the comfort and well being of many . Now the Sons and Daughters of Mercy , are both Gods Jewels , and mens : they render God himself full of beauty , pleasantness , and desirableness unto the world . Let your light ( saith Christ ) so shine before men , that they may see your good works , and glorifie your Father which is in Heaven a . As the Jewes directed him that was born blind , after they had been inform'd that Christ had opened his eyes , though upon a wrong and wicked pretence : Give God the praise , we know that this man is a sinner b ; So we knowing that men generally being left unto themselves , and led by the spirit of the flesh , and of the world , are sinners , are covetous , unmerciful , heard-hearted , &c. when we see the pleasant and lovely works of mercy and goodness putting forth themselves plentifully in them , we cannot , quitting our selves like men , but acknowledge God to be the Author and Father of these works in them , and consequently to be most gracious , lovely , and desireable himself . The holy Ghost takes notice that the multitude wondred when they saw the dumb to speak , the maimed to be whole , the lame to walk , and the blind to see : and that upon this , they glorified the God of Israel ; as knowing and considering , that it must needs be he , who by his grace and power , had made this happy change in the sad conditions of these miserable men . But when men shall see of the stones of the Earth children raised up unto Abraham , and Wildernesses turned into Rivers , and dry and barren grounds into water-springs ; I mean , when they shall see men and women , who sometimes were , or atleast were in danger of being , as empty Vines bringing forth fruit onely to themselves ; great self-lovers , self seekers , hard of bowels , eaten up with the zeal of this present world , regardless of the sorrows , miseries , necessities , extremities of others , &c. when men ( I say ) shall see such persons as these to be transformed and renewed in the frame of their hearts , and spirit of their minds , as that now they are full of mercy , tender-hearted , of earning bowels , fruitful in good works , travailing in birth with the peace , comfort , joy of their generation , and of all round about them , these being matters of far greater dignation from God , then the other , and not resolveable into any other Author or cause , but himself , cannot in reason , but turn to a richer account in glory unto him from men , then those things , for which we heard that the multitude glorified the God of Israel . Thus then we see how merciful men are Gods Iewels , commending and setting him forth with beauty and pleasantness of glory unto the world . In this respect there can be no ground of fear that he should cast them amongst the retryment and filth of the world , into the great sink , or common sewer of Hell . Again , the persons we speak of , the generation of the merciful , are so far from being any offence upon the holy Mountain of the Lord , or ( indeed ) upon any mountain of the world , that they are desireable and pleasant in the eyes of all flesh , they are the deliciae generis humani , the delight and darlings of mankind . The Common-Wealth of the Israel of God rejoiceth greatly over them , and cannot flourish , or well stand without them . So that there is not the least cause of the least jealousie or fear unto any of these , that their casting into Hel would be any gratification or accommodation unto the Saints , but rather as a sword passing through their soul , or a grievous dismembring of their body . Thus security from the wrath which is to come , compasseth the generation of the merciful on every side . Sixtly , To the Friends of God , and those who stand close to him in those exigencies or cases of necessity ( as they may be called ) unto which he hath voluntarily , and according to the prescript of his own wisdom , exposed himself in the world , there is no occasion of fear to be condemned by him , but all grounds of the greatest security in this kind that can be desired . Though men of degenerous and ignoble spirits , who are servile to unworthy ends , may sometimes sacrifice their best friends , yea even those , whom they know to be such , upon the service of some dishonourable project or design ; yet the common light of reason and conscience in men , abhors to conceive or suspect any such thing in God , in whom all things are most excellent and desireable , and no shadow of the least imperfection , or unworthiness in him ; who moreover , as the Scripture informeth us concerning him , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , cannot be tempted of evil a ; all his ends are most honourable and just , nor do any of them require of him the least unworthy action , much less the ruin and destruction of his friends , for their accomplishment . Now that persons mercifully disposed , and such who ( in Davids Language ) consider the poor and needy , are the friends of God , and stand by his Interest , the Interest of his glory , in the world , the Scripture it self witnesseth and acknowledgeth , in saying , He that hath mercy upon the poor , lendeth unto the Lord , and that which he hath given , will he pay him again b . How , or in what respect , doth he that giveth unto the poor , lend unto God ? The reason of the assertion is ( doubtless ) this : God every where claims to himself the great honour of being the Sovereign Administrator of humane affairs , and Governour of the world : and he is generally by men , acknowledged so to be . Now as he is the Supream Ruler and Governor of the world , the care of the poor and needy , being members of the world , and if they be godly and vertuous , very considerable and worthy members hereof , lieth upon his hand , as well as , if not much more then , the care of other persons . Yea himself very frequently engageth himself by word and promise , to take special care of the poor and helpless , and that he will be mindful of them , and provide for them . In both respects when the poor are neglected , and exposed to extremities , the honour and equitableness of his government of the world , together with the truth of his word and promise , are in danger of being called into question , at least by his enemies , and those that are less acquainted with his methods and ways . So that they who charge themselves and their consciences with looking after the poor , and shall minister unto their wants and necessities , as they are able , and have opportunity to do , herein justifie and vindicate the Government of the world in the hand of God , together with the truth of his Declarations made in the behalf of the poor , from , and against all imputations and aspersions that are , or might be ; cast upon them , upon the account of a deficiencie in this kind , and in case the poor should be wholly unregarded . Yea , whereas the great God hath ( as it were ) pawned unto the world , those inestimable Jewels , the honour of his righteousness , and of his truth , that the poor of the Earth , shal not be forsaken or left desolate , but remembred in his providential dispensations in the world , they who shal shew them kindness , and be as nursing Fathers unto them , what do they else but lend unto the Lord , for the redeeming of his pawns , and to prevent the rejoycing of his Enemy , the world , over the forfeiture of them ? Whereas they who shut up the bowels of their compassion against the indigent and needy , and suffer them to faint and sink under the burthen of their poverty , whilst they have in their hand the good things of this world wherewith to relieve them , do what in them lyeth , expose the righteousness and truth , and faithfulness of God in the government of the world , unto reproach and shame . Hence it is , that the Holy Ghost speaking by the Apostle John , imputeth the heard-heartedness of men towards the poor , not so much to a defect or want of love in them towards the poor themselves , as towards God , who is more concerned ( as he is capale of concernments in one kind or other ) in the relief and non-relief then themselves . But whosoever hath this worlds good , and Brother have need , and shutteth up his bowels of compassion seeth his from him , how dwelleth THE LOVE OF GOD in him a ? By the way it may be some comfort and relief of spirit unto the poor , when they are neglected by men , that they are herein but fellow-sufferers with God himself . This for a sixth Reason . Seventhly ( and Lastly ) Amongst Christians , and those that are trained up in the knowledge of the Scriptures , there is this reason beyond all the rest , why men and women signally gracious and merciful , cannot lightly be troubled with any servile fears of judgement or condemnation , viz. that God hath poured out himself so abundantly above measure in his word , in high approbations of this Grace and the exercise of it , and especially in promises of all sorts , great and precious in every kind made unto it , as if he judged , both the world that now is , with all that is desireable in it , and the world also that is to come with all the glory and great things thereof , consideration or reward little enough for those that shall honour him , and his Gospel , like themselves , with the exercise of it . We shall not need to instance in particulars . The Firmament of Heaven is not fuller of Stars then the Scripture is of Divine promises and engagements unto those that shall cast their bread upon the waters , and shew themselves the natural sons and daughters of mercy : Give ( saith our Saviour ) and it shall be given unto you , good measure pressed down , and shaken together , and running over , shall they [ not men ] give into your bosom a . When actions are ascribed to un-named and ( as it were ) to invisible Agents ( which is sometimes done in the Scripture , as Luk. 12. 20. 48. Luk. 16. 9. and elsewhere ) it seems to imply some special hand of God , or somewhat more then ordinary , in their performance . So when it is here said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they shall give the measure here expressed into your bosom , the meaning may well be , that God himself will interpose with extraordinary zeal to make the reward of men and women , that shall be large hearted and open handed unto the poor , rich and full above measure . I forbear to insist upon any more promises of like import , because they are of such frequent occurrencie in the Scriptures . You may please at your leisure to consider these places ( with their fellows ) Isai. 58. 6 , 7 , 8 , 9 , 10 , 11 , 12. Eccles. 11. 1 , 2. Psal. 41. 1 , 2 , 3. Psal. 112. 4 , 5 , 6 , 7 , 8 , 9. Prov. 11. 25. Mat. 5. 7. Luk. 6. 35. Luk. 12. 33. 2 Cor. 9. 6. This for the seventh and last Reason of the Doctrine . Proceed we now to the Use and Application of it . Here we shall find it serviceable ▪ unto us upon three several accounts . 1. It will yeild us matter of Instruction . 2. Of Reproof . 3. ( And Lastly ) of Exhortation . First , for Instruction ; If men full of goodness and mercy cannot ( lightly ) but enjoy themselves in an Heavenly security from the wrath of God , which hangs over the head of the world , learn we from hence , that then there is a course to be taken , by which men and women may be built up in a stable , steady , and well grounded assurance of salvation : there is a stone to be turned , and this not very heavy neither , under which the inestimable jewel of an Heavenly security lyeth hid , and may be found , a security ▪ I mean , that a man shall be able to stand before that great Judge in that his day , and not fall , or be condemned with the world . By the coldness , indifferencie , and dead-heartedness of the generality of men and women , in looking after such a state and enjoyment as this , a man would think that it were like the world , which some men fancie to be in the Moon , yet find few or none that will trouble themselves to look after it , partly because , they know not whether there be such a world , or no , partly because in case there be , they know not how to come at it , or how to interess themselves in any the good things of it . In like manner the far greater part of men look upon a wel grounded assurance of salvation . 1. As a thing of a questionable and uncertain being . 2. As a thing out of their reach , in case the being of it should be supposed : and what in one of these respects , and what in the other , all thoughts of seeking after it are as far from them , as the East is from the West , and the Heavens from the Earth . But the Doctrine delivered , according to the Scriptures hath assured us , both that there is a rejoycing against judgement , and , that mercy in her Exaltation will invest men in the possession . Secondly , From the tenor and import of the same Doctrine , take we further knowledge what the reason is , and how it cometh to pass that the generality of Professors amongst us , fall so frequently into the company of Jim and Ojim , converse so much with dark and doleful thoughts and fearful apprehensions of death , and of the judgement to come : why their comforts in God and in Christ are so weak ▪ and faint , that they do them little service in an evil day , are not able to balance an ordinary tryal . Alas , in all this they bear the burthen and shame of their own folly , of their great unfaithfulness unto God and men , and their own souls . They are strait-hearted , and closehanded : this is the root of all the bitterness . As Horses , and some other creatures , never thrive , never are in good plight or likeing , whilst they are hide-bound , which is a disease incident to them : so when men or women are heart-bound ( a spiritual disease , or distemper very incident to Professors , and especially to those that are rich amongst them ) this keeps them from thriving spiritually ; this is a disease under which their souls cannot prosper . Their covetousness will not suffer them to feast their consciences : they sell their peace to purchase the ignoble office of being Jaylors , or Prison-keepers , to a little Silver . They give by the peny , insteed of giving by the pound , to make any earnings , any considerable return of their Christian Profession . They who in all their abundance can find nothing , or nothing considerable , to cast into the Treasury of Gods glory , are not like to find any thing considerable cast by God out of the unsearchable riches of his grace and bounty , into the treasury of their peace . When the King of Israel , with his Bowe and Arrows smote but thrice upon the ground , then ceasing , the Story saith , that the man of God was wroth with him , and said , Thou shouldest have smitten five or six times : thou hadst then smitten Syria till thou hadst consumed it , whereas now thou shalt smite Syria but thrice a . In like manner , many Professors deprive themselves of that perfect victory and conquest over their fears and doubtings , which is so desirable , and withal might be obtained , by giving portions only to one , or two , when as the Scriptures , and God speaking here , requireth them to give portions unto seven , and also unto eight b . It is the liberal soul that shall be made fat c , that shall be enriched and made to shine , with comfort and peace ; the sparing and penurious soul consulteth leaness and languishing unto it self . Thirdly , Observe we yet further from the Doctrine ( by way of Instruction ) a worthy consideration , or mean● , for the cure of that unseemly distemper ( we may not unfitly call it a spiritual Megrum ) so epidemical and rife amongst Professors in these days , which disposeth them to turn round , or ( in the Apostles phrase ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to be carried about with every putt of Doctrine ; to run from one form , or way of worshipping God , unto another ; and from this again , to another ▪ and from this also , to another beyond it , and no●…●…ake any long stand or stay anywhere , until they have compassed a round the whole encyclopedie or circuit of all ways , and forms , and doctrines , and at last ( haply ) arrive at the same point from whence they set out at first : for this properly , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to be carried round , or round about . Now the reason of this desultory humour and practise is commonly pretended to be a dis-satisafction in conscience , about the justifiableness or lawfulness of that way , or truth of those Doctrines , or Opinions , which are deserted by men , together with a conviction of goodness and truth in that new way , and Doctrine , unto which they remove . Whereas the true reason ( for the most part at least ) of such removals , is the negligent , un-Christian , and unworthy deportment of men and women , under those Forms and Tenents , which they formerly professed , or a non-improvement of those opportunities and means for their Edification , Comfort , and Peace , which these Forms and Tenents afforded unto them . Many Professors in this case , do like those , who not thriving in their callings through idleness , improvidence , or ill-husbandry in one kind or other , charge all the blame upon their callings , as if these were ill-conditioned , and devoured their followers ; pretending that had they been trained up unto , or followed , other callings , they might have thriven , and lived of themselves as well as others . I do not speak this as if a Christian profession might not both with more acceptation in the sight of God , and with more advantage for the edification and comfort of Christians themselves , be managed in one way , then in another ; or consequently , as if there might not be in many cases a v●●● worthy and commendable ground ( yea possibly more then one ) for men and women , to pass from under one form unto another , and so to die in their judgement to one Opinion or Tenent , that they may live unto another . But that which the present branch of Instruction holdeth forth unto you , is , That the true reason why Professors vary and shift their Forms , and Tenents , so frequently , and so dishonourably , both unto the Gospel and themselves , as they do , is , their barren and unfruitful conversings under them . For by reason hereof they gather little comfort or peace from , or under , them ( no Form , or Opinion whatsoever , how regular or true soever , being able , without a conscientious and due improvement of them , to enrich or bless any mans soul ) and not finding their souls to prosper under them , they grow into a discontent at them , and bethink themselves of some other , which they conceit and hope , ( though alass ! very groundlesly ) will upon the same terms , and without any more care , better befriend them in their spiritual estates , and commend them more highly unto God . Whereas the Truth is , that as on the one hand , there is scarce any Form , so much beside the Rule , nor any Doctrine or Tenent so forlorn and Truthless , but that the evil and disadvantage of them , as to the sound peace of Conscience in the main , may be reprised by a worthy and fruitfull conversation ; so on the other hand , there is no Form or Opinion , so conform to the Scriptures , or rich in Truth , but that an empty and fruitless conversation under them , will in time render them unto men as vessels wherein there is no pleasure , yea , and make them the disdain and contempt of the soul . Mercy , under any form of Christian Discipline or Worship , under any Tenents in Religion , will rejo●ce against Judgement : and where the Conscience enjoys it self upon these terms , is blest with such a priviledge as this , there will be no disposition towards ▪ a change , but only upon grounds and motives very weighty and pregnant indeed . Fourthly , Take we yet further knowledge from the Doctrine ( by way of Instruction ) how and by what means , all , or the greatest part of , the ataxies , disorders , and male-deportments of men in the world , might be prevented , and so the condition of humane affairs reduced unto terms of a thousand times more comfort and peace to the inhabitants of the earth , then now it standeth at , or is like for the future , to be reduced unto in any other way ; unless it be by an high hand of heaven , and by turning this present world into that which is to come . Mercy exalted by the generality of men , would bring this great , this so unspeakably desirable a thing to pass , and this by filling their hearts and consciences with joy and peace . For the root of all the bitterness that is tasted in the lives and conversations of men by reason of the great unworthiness and wickedness , that ruleth in them , is , the want of such company in their heart and soul , which would highly satisfie and content them . Now there is no such company to take , please , and fill the hearts and souls of men , as the native fruits , the genuine and clear results of such Mercy , as the Doctrine commendeth . Which ( as the Doctrine likewise importeth ) are peace of Conscience towards God , and well-grounded exultations in the soul , against judgement , and fears of condemnation . What is it that occasioneth , or secretly tempteth men to break out into any way of sin or wickedness whatsoever ? ●●…an it be any thing else , but only want of satisfaction ▪ and desired contentment at home ? The soul that is full ( saith Solomon ) loatheth [ or as the Original hath it , treadeth under foot , i. neglecteth , or despiseth ] an honey-combe a . And Job demandeth : Doth the wilde Ass bray when he hath grass ? or loweth the Ox over his fodder b ? When the heart of a man is full of the peace of God , and reigns in an heavenly security , the honey-combe of sin , whether issuing the sweetness of pleasure , or of profit , or of the greatness of this world , becomes but a superfluity and lothsome impertinency to the soul . Nor would men complain of God unto the Divel , as being hard and strait handed towards them ( as all they , who seek to ease , or better their condition by sinning , do ) if he did answer the joy of their hearts : which most assuredly he would do , were they merciful as he is merciful , or delighted in mercy , as he delighteth . Saul did not enquire after a familiar spirit , until God refused to answer him , either by Dreams , or by Urim , or by Prophets c ; and ( questionless ) he would still have answered him in one or other of these ways , and so have kept him from the temptation of being beholding unto the Divel , had not Saul by his disobedience and great unworthiness destroyed his own capacity of such a Grace and Favour from him . Nor would God suffer the soul of any person , man or woman , to be so barren and empty of spiritual provision and accommodations , as to need the benevolence of Sathan , or any contribution whatsoever from Sin , were their hearts and their hands jointly exercised with mercy , as he hath commanded them . The pleasures and profits and all the advantages of sin are onely sweet to necessitous souls , drunkenness , uncleanness , covetousness , oppression , deceit , pride , anger impatiency , with the rest of the troublers of the world , and disturbers of the peace and comforts of men , would all hide their faces in the dust , and not be once named amongst men , did mercy exercise that soveraignty and command over the hearts and Consciences of men , which of right appertain unto her . Fifthly ( and lastly for instruction ) observe wee by the light of the Doctrine delivered , the strange and uncouth folly , yea madnesse , of a generation of men in the world , who notwithstanding please themselves in their way , as if they were the first born sons of wisdome and sound understanding . The persons of the Character now mentioned and meant , are the great layers up of treasure for themselveson earth , men that have silver and gold , heap upon heaps , and desire to heap up still , that have joined house to house and field to field , and are intent upon joyning still , forgetting in the mean time to offer the sacrifices , wherewith God ( as the Apostle saith ) is so well pleased to distribute and communicate unto those that stand in need , and SHUTTING up their Compassion from their brethren , who are destitute of dayly food , as if they were afraid , that if these were at any time left open , their great Estates would presently run out by them , and return unto them no more . Whereas the truth is , that did rich men give a Christian vent and breathing that way to their great and unweldy Estates it were the most prudential and promising way under heaven to keep them from Consumptions , and to make them long-liv'd even to many generations . There is a sore evil ( saith the wise man ) which I have seen under the Sun , viz. riches kept for [ or by ] the owners thereof to their hurt . a Yea most certain it is , that there is no great Estate or wealth whatsoever , but if it be kept too close and too intire , will in the end be found to have been kept to the great hurt , and invaluable damage of the owner . And whereas it is an excellent and high strein of wisdome for men , to make themselves such friends of the Mammon of unrighteousnesse , who , when they fail here , may , and will , receive them into everlasting habitations ; b so is it on the other hand the exaltation of folly , for men to make ( as it were ) of the same material , such enemies , whose displeasure may cause them both to fail the sooner here , and wil most certainly exclude them out of those everlasting habitations of rest , and joy , and peace , into which otherwise they might , and should , have been received . For men shall be sent to Hell , as well for the want of Charity , and of Mercy , as for the want of Justice ; neither is it much material whether a man or woman be sent thither upon the one account , or the other . We have now done with the use of instruction . The Doctrine is further profitable unto us for reproof . For if mercy ( in the sence and upon the terms declared ) hath this priviledge from God , to make all his true-born children , all her sons and daughters , free from fear of wrath and condemnation , then are all such most worthy reproof , and this with much severity , who do not lift up their hearts unto her service , and stretch forth their hands to that work which she commendeth unto all men , for their unspeakable benefit , and advancement unto an estate of such happinesse and peace . To the far greatest part of men and women in the world , mercy is little lesse then a mystery ; their soul never entred into the secret of it , and they that are Christianly exercised in the wayes thereof , may say unto them , We have meat to eat which you know not of : We live like Kings and Princes upon the sacrifices , which we have offered of our substance unto God , in ministring to the necessities of the poor , in feeding the hungry , in cloathing the naked , &c. whereas you are in danger of being eaten up and consumed with cares and fears , and sad expectations , under all that abundance which you possesse . With that which we give , we purchase a setled , constant and daily revenue of heavenly comfort and peace , and so injoy that which wee have parted with , upon far better terms then wee could have possessed it . You on the contrary by shutting up your Compassions from the importunate cries of the miseries and extremities of the needy , cast in your whole estates into the Divels Treasury , and consult to your selves both the present torment of the fear , and the future torment it self , of suffering the vengeance of eternal fire . The truth is , that men hard of bowels , and who have abundantly in their hand , but want in their heart , wherewith to strengthen the hand of the poor , may well be compared to Horse and Mule , which ( as David saith ) have no understanding . For what can argue a greater , a sadder defect in reason , judgement , and understanding , then for men and women to purchase shame , and sorrow , and fear , and ( in the end ) misery without end , with that price , which is put into their hand for their high advancement in joy , and peace , and blessednesse for evermore ? What our Savior demandeth concerning the gaining of the whole world , may upon the same sad and serious account be demanded , concerning the possessing or keeping it . For what is a man profited if he shall possesse and keep to himself , whilest he lives , the whole world , and lose his own soul . a And this is considerable , that a desire or indeavour to gain the whole world , is not more threatning ( nor indeed so much altogether ) of the losse of the soul , especially of the losse of it upon the hardest and most grievous terms of losing it , as the hoarding and keeping of it to a mans self by unmercifulnesse , when he hath gained it . I no where read , that he that desireth or attempteth to gain the whole world shal lose his soul , much lesse that he shall lose it with such a losse , which shall be more intolerable then the ordinary losing of souls will be unto men . But I read as much concerning him , that shal keep the world , or a part of it onely , to himself , as both these amount unto , in the words immediately before my text . But he shal have judgement without mercy , who hath shewed no mercy . As he that with-holdeth Corn , not he that hath Corn , nor he that taketh the best , the most provident and industrious course he can , to fill his Barns and Granaries with Corn , is the man whom the people will curse . b So neither are they that have Silver and Gold , and the good things of this world in the greatest abundance , nor they whose hand is diligent to make them rich , the persons to whom Christ will say at the great day , Depart from me , ye cursed into everlasting fire ; c but they will be found the Children of this most heavy and insupportable curse , who shall with-hold their riches , and neither give meat unto Christ , when he is an hungry in his members , nor drink when he is thirsty , nor cloathing when he is naked ; nor minister unto him according to the necessities of his Saints and servants , in every kind . Cruel , hard-hearted and unmerciful men will be hurl'd with greater indignation by the irresistable hand of God into the Lake that burneth with Fire and Brimstone for evermore , then any other kind of sinner whatsoever . He who hath shewed no mercy , is nominated as the onely kinde of sinner , that shal have judgment without mercy ; unmerciful men wil be known from amongst al the children of wrath , that for all other kinds of wickednesses & abhominations , shal be cast together wth them into Hel , by the loudness of their roarings through the extremity of the torments , wth they are like to indure above them all , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , I am grievously tormented ( cries out the unmerciful wretch , who had neglected poor Lazarus ) in this flame . And the Lord tels those unmerciful ones that shal appear at his left hand in the day of judgement that they shall be beaten with those very rods , which the severe hand of God prepared for the Devils back , and for the backs of his Angels . Depart from me ye cursed into everlasting fire , prepar'd for the Divel and his Angels , Mat. 25. 41. This for Reproof . The Doctrine ( is in the third and last place ) profitable likewise for exhortation . For if mercy in the sence and upon the terms declared , bee a Shield of protection to the Souls and Consciences of men , greatly delighting in her waies against the dread and terrour of the great day , and the final judgement and doom that shal then be passed and given upon all flesh , upon what ground or motive more pregnant and provoking then this , can men or women be exhorted unto that great Christian exercise , I mean , works of mercy ? Who upon such an account , wil not be willing , yea and more then willing , rejoycingly , triumphantly willing , to cast his bread upon the waters , to give portions unto seven , and also unto eight , to feed the hungry , to cloath the naked , to visit the sick and those that are in prison , to receive strangers , to comfort the afflicted , to forgive injuries and wrongs ; in a word , to fill the sphere of his activity with the lovely fruits of goodnesse and mercy in every kind ? The chief Captain of the Garison at Jerusalem , spoken of Acts 22. 27. made account that he had done prudently enough in purchasing the Roman freedome , though ( as himself confessed ) it cost him a great summe of money . Alas ! the immunities of a Citizen of Rome , were a dear bargain at the price of two farthings , in comparison of that glorious immunity , that sacred priviledge and freedome of which the Doctrine speaketh , a freedome from the fear of death , and of the day of judgement ( the very hearing whereof maketh both the ears of the World to tremble . ) Yea though this heavenly Prerogative and freedome should be purchased at the high rate of the poor Widdows bounty , who cast in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , her whole livelihood or subsistence into the Treasury of God . To be so gloriously strengthened in the inner man , that a man or woman may ( in that high expression of Job ) go near unto God as a Prince , a not to be afraid when he shall hear the sound of the last Trump , summoning the quick and the dead unto judgement , nor at the appearance of the Judge sitting upon his white Throne , nor at the opening of the Books , by which all shal be judged , to injoy ( I say ) a mans self in peace , and with an untroubled , and undanted spirit , under all these high astonishing transactions and doings , is a priviledge so transcendently great and sacred , that all the Silver and Gold under Heaven , and all the precious things of the Earth with them , are but as drosse and dung , yea lesse then nothing in comparison thereof . Yet shal all the true-born sons and daughters of mercy , be sed with the heritage of all this glory , all shal be light , and life , and joy , and peace , with them , when the faces of all those , who have not strengthened the hand of the poor shal gather blacknesse , and the souls of those who have hid themselves from their own flesh , shall dwel among Lyons , among devouring fears , and overwhelmings of dismal dreads and terrours without end . Therefore now quit your selves like men , and despise not the word of exhortation that hath now been directed unto you : you see that in hearkning to it there is great reward . Be merciful , as your heavenly Father is mercifull ; so shal no fear of judgement have Dominion over you to torment you . But besides this great motive held forth both in the Text and Doctrine , the great duty of mercy , unto which you have been exhorted , might be further recommended unto you by many others . Nor is there ( I suppose ) any one duty within the whole compass of Christianity , wherein the Conscience of a man may be invested with a greater retinue of arguments and motives , and these of rich and high import , then this of Mercy . Bee pleased onely to taste a few of them . 1. If you shall ( with God ) delight in mercy , you shall not be delivered and freed from the fear onely , but from the stroke it self , from the dreadful and all con●ounding stroke of judgement . Mercy will not put you into a fools Paradice of security and fearlessnesse of judgement , leaving you in the mean time in a condition obnoxious unto judgement , but that security in this kind , which shal be given unto you , shal stand by you , and be made good unto you in the evil day . There is no condemnation unto the Children of mercy . With the mercifull ( saith David unto God ) thou wilt shew thy self mercifull , a If ye forgive me their Trespasses , your Heavenly Father will also forgive you , b Mercy is divinely inspired to Prophesie good unto her Children ; therefore ( doubtless ) God will not suffer the words of her Prophesie to fall to the ground . 2. Unto mercy is this Grace also given by God , even to deliver her friends and Disciples from temporal judgements and evils , as well as from eternal . Blessed is he that considereth the poor , the Lord will deliver him in the time of trouble . The Lord will PRESERVE him , and keep him alive , &c. c So again , Give a portion to seven , and also to eight , for thou knowest not what evil shall be on the earth d , meaning , that what evil or judgement soever shal come upon the place , or people , amongst whom a man liveth , they are likest to find favour and protection from God , whose hand hath been upon all occasions stretched forth in works of mercy unto those that stood in need . 3. As if it were a smal thing with God onely to exempt the children of mercy from perishing in the condemnation of this world ; he speaketh unto them of the glory and great things of the world to come , and this upon the account of their mercy . Then shall the King say unto them on his right hand , come ye blessed of my Father , inherit the Kingdome prepared for you from the beginning of the world . FOR , I was an hungred , and ye gave me meat ; I was thirsty , and ye gave mee drink ; I was a stranger , and ye took me in naked and ye cloathed me ; I was sick , and ye visited me , &c. a So the Apostle to Timothy , Charge them that are rich in this World , that they be not high-minded nor trust in uncertain riches , but in the living God , who giveth us richly all things to injoy , That they do good , that they be rich in good works , ready to distribute , willing to communicate , laying up in store for themselves a good foundation against the time to come , that they may l●y hold on eternal life . b If rich men wil not simply do good , but be rich in good works , ( i. e. abound in doing good ) and this out of a propenseness and readiness of heart and soul unto these works , not grudgingly , or as of necessity ( as the Apostle speaks in a like case ) hereby they shal take a most secure and safe course , though it be secret , and makes little shew in the eyes of men , [ as treasures and foundations , are both secret and safe , at least as safe as men can make them ] to possess themselves of eternal life . 4. Mercy hath not onely the promises of the great things of the world to come , but of the good things of this life also ( as wel as of deliverance from the evil ) wherein as well the Children also and Posterity of mercifull men , as themselves , are comprehended . Is not this the Fast that I have chosen to loose the Bands of ▪ Wickedness , to undo the heavy burthens , and to let the oppressed go free , and that ye break every Yoke ? Is it not to deal thy bread to the hungry , and that thou bring the poor that are cast out to thine house ? when thou seest the naked , that thou cover him , and that thou hide not thy self from thine own flesh ? Then shall thy light break forth as the morning [ i , e. as the chearful brightnesse of the morning succeeds of course , and uncomfortable darknesse of the night , so shal the prosperity , according to the standing Law of my righteous providence , forthwith succeed , and come in place of thy present afflicted and calamitous condition , as it followeth ] and thine health shall spring forth SPEEDILY ; as if hee should say , whereas at present thy whole head is sick , and thy whole heart faint , and from the sole of the foot , even unto the head , there is no soundness in thee , but wounds & bruises , & putrifying sores , b So that in respect of thy estate in this world , thou art like to a man most dangerously sick , in the most vital parts , and withal most dangerously wounded , yea and bruised , and besides al this , ful of noisome Ulcers & sores , of whose recovery and health under al these Maladies , there is very little , or no hope , yet shalt thou very suddenly , and above all expectation be restored unto thy former honour , strength and dignity , and all the Nations round about thee , shall say , The Lord hath done great things for thee . Soon after to like purpose , If thou take away from the midst of thee the yoke , the putting forth of the finger , and speaking vanity ; and if thou draw out thy soul to the hungry , and satisfie the afflicted soul , then shall thy light arise in obscurity , and thy darknesse be as the noon day ; and the Lord shall guide thee continually , and satisfie thy Soul in drought , and make fat thy bones , and thou shalt be like a watered Garden , and like a Spring of water , whose waters fail not . And they shall be of thee that shall build the old wast places , thou shalt raise up the foundations of many generations , &c. c He that shal diligently consider these promises ( with very many others of the same gracious confederacy with them , which might readily be added ) and is able withall to bear himself with confidence upon the truth , and faithfulnesse , and power of God , for the performance of them , cannot but conclude heart , and soul , and all that is within him , that there is no counsel , project , or course , both for making his own face , and the face also of his posterity , to shine in the world , to be compared with a large heart , and open hand , with drawing out his soul freely unto those that stand in need , upon all occasions . There are no promises of this worlds felicities and enjoyments in every kind , to be found in all the Scriptures , made unto any other vein , or part of obedience unto God , which run so high , or engage the truth and power of God so deeply , as those which are the heritage of the families of Mercy , and stand charged with all earthly supplies , comforts , and accommodations , unto them and their posterities , who shall minister with a liberal hand unto the necessities of the poor , still taking off their sackcloth , and girding them with joy and gladness . To be jealous that a frequent offering of those sacrifices , wherewith God is so well pleased ( Heb. 13. 16. ) will diminish any mans flocks , or make any breach upon his worldly estate , or trench upon the prosperity of his house and children after him , is but a bold affront put upon the truth and faithfulness of God , by the ill-nurtur'd and base-bred hearts of covetous , ignorant , and foolish men . Hath not the Husbandman as much reason to fear , that his grass and corn will parch and dry away , by the rain of heaven ever and anon falling on them ? Peruse ( at your leisure ) Ps. 112. throughout . Prov. 11. 24 25. Eccles. 11. 1 , 2 , &c. Psal 41. 1 , 2 , 3. Luke 6. 38. 2 Cor. 9. 6. 8 , 9 , &c. ( with many like . ) 5. Men and women that are rich in this world , cannot convert , or dispose of their abundance in any other way , but to their incomparable loss and disadvantage . They do but play at small game ( as our English proverb is ) with great estates , who either hoard up the revenues of them , or make sacrifices of them unto their lusts in one kind or other , as either in building sumptuously , in faring deliciously , in apparelling gorgeously , in gaming lavishly , in abusing themselves wantonly : or ( or in a word ) by gratifying the flesh inordinately in what way soever . All the considerable improvement that can be made of silver and gold , and great possessions , is by spreading them upon the backs of the naked , and burying them in the bowels of the hungry , by ransoming the captive , relieving the oppressed ▪ by making temporal provisions for the bodies , and spiritual for the souls of men . By such a contrivement of wealth as this , men may become great in the sight of God , Angels , and men : of uncertain riches , may make an enduring substance ; of that which is not , that which is and which ever wil be to the days of eternity . Whereas let men consult with the greatest spirit of the wisdom of this world , and study , and streyn their reasons , wits , understandings to devise it in any other way , it will turn to little or no account at all , but of sorrow and shameand misery without end . For riches are given unto men much upon the like terms with those , on which Christ himself is given unto them . Behold ( said Simeon ) this child is set for the fall , and rising again of many in Israel a . So are the great things of this world dispensed and disposed of by God , that in the issue and event they will be the shining of the face , and lifting up the head unto some , viz. unto those that shall sanctifie the lump , by offering a first fruits , according to the Royal Law of the Gospel , unto God ; and again , the confusion of the face , and the hanging down of the head , and double measure of the wrath of God in the vengeance of eternal fire , unto others , viz. unto all those , that shall serve their-own humours and lusts with them , with the neglect of that high and holy commandment , which God hath given them to do otherwise . 6. ( And Lastly ) Rich men are but God's Feoffees in trust in behalf of the poor , of all that surplusage and redundance that is found in their estates ; nor have they any right or title unto it before him ; or ( as it is usually expressed ) in foro Conscientiae , but only unto the disposition of it , and this unto the right owners , the poor , and according to those instructions given by him in the Gospel on that behalf . Nor is it reasonable , or consistent with that reverence and honour which we owe to the wisdom ▪ and goodness of God , to conceive or think , that he gives at any time , or unto any person , a double , zrable , a sevenfold , tenfold , twenty-fold proportion in wealth , above the line of competency , & what comfortably , and with all Christian conveniences , supports other men charged with the same proportion of expense with them , to bestow upon their lusts in one kind or other ( whether of sensuality , or of covetous , or ambitious hoarding , upon the account of posterity ) or for any other end or purpose whatsoever , save only for the strengthning of the hand of the poor , and the buying ( as it were ) of handkerchiefs to wipe away tears from their eyes . And were rich men as considerate and tender in their ways , as would be their honour and safety to be , it could not lightly but be a question of conscience unto them , whether God would have cast the one half of the abundance upon them , which now they possess , but for the poors sake . For it is within the compass of the light of Nature to conceive , yea , and to conclude , that God abounds not in things superfluous , perstuous ▪ as he is not deficient in things necessary . So that the superfluity we speak of in mens estates , in the best and truest construction of the providence of God disposing it unto them , appertaineth of right unto those that want , and stand in need , and only a right of a regular disposition of it unto themselves . Which right of disposition ( to mention this by the way is ( I confess ) a far higher favour from God , and more valuable , then the right of receiving it vested by him in the poor . The Scripture from place to place speaketh according to the tenour of these things , investing the poor and needy with a right and title to the rich mans superfluities , and declaring the acts of Mercy ( usually so called ) in these men , are in true consideration , but acts of justice , or of righteousness . With-hold not good ( saith Solomon from those to whom it is due , or ( according to the former Translation , better agreeing here with the Hebrew ( as the new Translators themselves acknowledge in the margent ) from the Owners thereof . Junius and Tremellius translate , ab iis qui opus habent , i. e. from those that have need ; and gloss the Original expression thus ; cujus [ nimirum cohibiti boni ] Dominum illum efficit necessitate , & te dispensatorem , Deus ▪ i. e. Of that good which thou with-holdest , or keepest back , God by his necessity maketh him the master , or owner , and thee the steward , or dispenser . And upon this account it is ( as these Translators likewise give notice , upon the place now touched ) that mens alms or works of mercy , are in Scripture called , their justice , or their righteousness a . Compare Psal. 112. 9. with 2 Cor. 9. 9 , 10. He hath dispersed , he hath given unto the poor : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} His RIGHTEOUSNESSE remaineth for ever . And so vers. 10. Multiply your seed , and increase the fruits of your RIGHTEOUSNESSE . So Matth. 6. 1. where we read , Take heed you do not your alm● before men , &c. the best Greek Copies , instead of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Alms , read , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Justice ; and Beza rendreth it accordingly ; Attendite ne justitiam vestram excerceatis , &c. Yea and Calvin acknowledgeth this reading . Thus also Deut. 24. 13. Moses from God promiseth or declareth , that the delivering back of the poor mans pledge before the Sun goeth down , shall be RIGHTEOUSNESSE unto him that shall thus deliver it , before the Lord ; meaning , that it should be accepted by God as an act of mercy unto the poor . So then , rich men , and they who have this worlds goods , and yet shall shut up their compassions against their Brother that standeth in need , are not only uncharitable and unmerciful , but unjust also , companions of thieves , and these of the worst kind , sacrilegiously with-holding that which God himself hath signally consecrated and set apart for the use and comfort of the poor and indigent of the world . And since according to our common saying , the Receiver is as bad as the Thief , it is no marvel , that the children and posterity of so many great rich men , receiving estates so desperately incumbred and entangled with that which of right belonged unto other men , and these of that sort of men , whom of all others it is most dangerous to injure or affront ( I mean , the poor , whose Protector , and Avenger , God hath solemnly declared himself from Heaven ) it is no marvel ( I say ) that the inheritors of such ill-conditioned estates , should reap so little comfort of them , whilest they keep them , and should so frequently be shaken out of them before they die . Let this consideration then be laid to heart with the former , to break that iron sinew of unmercifulness , which is found in the hearts of any of us . Know ye not ( saith the Apostle ) that the unrighteous shall not inherit the Kingdom of God ? Be not deceived &c. a And if God be the Avenger of all such , who go beyond , and defraud their Brother in any thing b , ( as the holy Ghost pronounceth him to be ) and it be a most dreadful thing to fall into the hands of this Avenger , let the consideration be as an alarum from heaven to awaken us throughly unto that great and important duty , whereunto we have been exhorted , to commiserate the indigencies of the poor , and to take them into part and fellowship with us in our comforts . The duty might be bound upon the consciences of men and women with many more such spiritual bands , as these : but I trust that is , even by these , bound so close and fast upon yours , that it will not break loose from them at any time . FINIS . Notes, typically marginal, from the original text Notes for div A85403e-230 a 1 King. 4. 31. Notes for div A85403e-590 a 1 Tim. 6. 17 , 18. b Ibid. Notes for div A85403e-1100 Psal. 115. 17 Heb. 11. 4. b Prov. 31. 1. c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Euripides Phoenissis . Haec Cicero it a reddidit . Si jus violandum est , regnandi gratiâ violandum est : aliis rebus pictatem c●las . Difficile est Satyram non scribere . Juvenal . a See 2 Tim. 3. 16. Prov. 18. 22. Phil. 2. 22. Doctrine . a Mat. 19. 23 , 24. Mark 10. 23 , 24. b Eccl. 5. 9. What mercy it is , of which the Text and Doctrine speaks . Scripture-proofs of the Doctrine . a Eph. 6. 10. Reason 1. a Mat. 5. 44. 45. b 1 Joh. 4. 7. c Gal. 3. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . a Gal. 5. 6. Reason 2. a 1 Cor. 13. 7 a Eph. 3. 17. 18. Reason 3 a Psa. 50. 21 a Psal. 50. 21. b 1 Joh. 4. 17 Reason 4. c Psal. 11. 7. d 1 Cor. 13. 7. Reason 5. a Mat. 5. 16. b Joh. 9. 24. c Mat. 15. 30. Reason 6. a Jam. 1. 13. b Pro. 19. 17 a 1 Joh. 3. 17 a Luk. 6. 38. Instruct . 2. a 2 Kings 13. 19. b Eccl. 11. 2. c Prov. 11. 25. Instruct . 3. d Eph. 4. 14. Instruct . 4. a Pro. 27. 7. b Job 6. 5. c 1 Sam. 28. 6 , 7. a Eccl. 5. 13. b Luke 17. 9 2d Vse Reproof . a Mat. 16. 26. b Pro. 11. 26. c Mat. 25. 41 a Job 31. 32. Mic. 17. 18. Motive 1. a Ps. 18. 25. b Mat. 6. 14 Motive 2. c Ps. 41. 1 , 2. d Eccl. 11. 2. Motive 3. a Mat. 25. 34 , 35 , 6. b 1 Tim. 6. 17 , 18 , 19. Motive 4. Esa. 58. 6 , 8. b Esa. 1. 5 , 6. c Esa. 58. 9 , ● , 11 , 12. Motive 5. a Luk 2. 4. Motive 6. a Quam●brem hac beneficia in Scripturis appellantur , justicia . The Heathen mans observations , De male quaesitis vix gaudet tertius haeres ; an ill-gotten estate seldom comes to the third heir . But Christians may observe , that De male servatis vix , &c An Estate ill kept by him that got it , is commonly dispers'd and va●ished before the third heir os the race comes at it . a 1 Cor. 5. 9. b 1 Thes. 4. 6. 
A85734	----	Christ the Christians choice. Or A sermon preached at the funerall of Mr John Cavvs one of the magistrates of the famous corporation of Plymouth. March the 29. Anno Dom. 1645. By Alexander Grosse. B.D. and pastor of Bridfoad. Grosse, Alexander, 1596?-1654. This text is an enriched version of the TCP digital transcription A85734 of text R200080 in the English Short Title Catalog (Thomason E286_19). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 72 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85734 Wing G2069 Thomason E286_19 ESTC R200080 99860884 99860884 158538 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85734) Transcribed from: (Early English Books Online ; image set 158538) Images scanned from microfilm: (Thomason Tracts ; 47:E286[19]) Christ the Christians choice. Or A sermon preached at the funerall of Mr John Cavvs one of the magistrates of the famous corporation of Plymouth. March the 29. Anno Dom. 1645. By Alexander Grosse. B.D. and pastor of Bridfoad. Grosse, Alexander, 1596?-1654. 24 p. Printed by R.B. for Iohn Bartlet at the Gilt Cup under St. Augustines Gate, London : 1645. Annotation on Thomason copy: "June 3d". Imperfect: cropped affecting imprint. Reproduction of the original in the British Library. eng Bible. -- N.T. -- Philippians I, 23 -- Sermons. Sermons, English -- 17th century. Funeral sermons -- 17th century. A85734 R200080 (Thomason E286_19). civilwar no Christ the Christians choice. Or A sermon preached at the funerall of Mr John Cavvs one of the magistrates of the famous corporation of Plym Grosse, Alexander 1645 12384 53 0 0 0 0 0 43 D The rate of 43 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-02 TCP Assigned for keying and markup 2008-05 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion CHRIST THE CHRISTIANS CHOICE . OR A Sermon preached at the Funerall of Mr JOHN CAVVS one of the MAGISTRATES of the FAMOVS CORPORATION of PLYMOVTH . March The 29. Anno Dom. 1645. By ALEXANDER GROSSE . B.D. and Pastor of Bridfoad . Phil. 1.21 . To mee to live is Christ , and to dye is gaine : Psal. 73.24 . Thou shalt guide me with thy Counsell , and afterward receive me to glory . Psal. 73.25 . VVhome have I in heaven but thee , and there is none upon earth , that I desire besides thee . Psal. 73.26 . My heart and my flesh faileth , but God is the strength of my heart , and my portion for ever . LONDON Printed by R. B. for Iohn Bartlet at the Gilt Cup under St. Augustines Gate . 1645. Philippians Chapter . 1. Vers . 23. Having a desire to depart , and be with Christ which is farre better . NOah left the earth to enter into the Arke , The children of Israel left the land of Egipt for the fruition of the land of Canaan : Every santified and beleeving soule is willing to leave all that it may fully enter into Christ , that it may have a compleat fruition of Christ , who is all in all . Better then all , infinitely more then all to every regenerate , and gracious soule . No prisoner but is willing to leave the prison-house , for the enjoyment of his owne house ; No excile but is willing to leave the land of banishment for the repossession of his owne Country : No soule that knowes its owne bondage under corruption , it s owne alienation , and exilement from Christ , ( in part at least , ) during the dayes of its abode in this earthly tabernacle . but with Paul , hath a desire to depart and be with Christ which is farre better . This our deceased Brother making use a little before his death of these words to his wife , almost to the same purpose Saint Paul made use of them to his Philippians . Haveing a desire to depart and to be with Christ which is farre better ; Neverthelesse to abide in the flesh is more needfull for you . Is that which invited and moved me , to treat of these words , in this houre of his funerall , and from them to deduce some instructions for the proffet and consolation of the living . The words propound unto us , and present before us , the choyse of a gracious soule the Paradise wherein it desires to dwell , the Sun which it desires to behold , the Pearle which it desires to possesse , the Haven wherein it desires to harbour , the Tree whereon it longs to feed , and the Fountains whereof it doth desire to draw and drinke a full and everlasting draught , even Iesus Christ , and nothing else , Haveing a desire to depart and to be with Christ which is farre better . In the words there is . 1. Motus , a motion , the internall moving , stirring , longing , and working of the soule , excited , assisted , inabled , acted , moved , framed , and disposed , bent , and inclined , thereunto by the gracious presidentiall , active , and mighty power of the holy spirit ; Like the motion and stirring of the heart of a prisoner , longing after , and looking out at the prison windowes for some tidings of liberty and freedom - : like the motion of a man in darknes , waiting for the appearance of the light ; like the motion of a wife , in the time of her husbands absence , looking for , and expecting her husbands returne : a motion raised , excited , quickned , and strengthned , by a collation and comparison of the soules future felicity , with its present misery . as the husbandman compares , the joy of his future harvest , with the labour of his present winter . The souldier the glory of his future Crowne with the difficulty of his present battle ; The traviller the comfort of his future Paradice ; with the sadnes of his present Wildernes : lively sence of present misery , sweet and powerfull apprehension of future , and ensueing glory , fill the soule truly gracious with longings of unwearied , and sacred vehemency . Assurance of future happines makes a good man restles under the presant burthen of his corruption . Here is Movens . The party longing desiring to depart ; and that is Paul a chosen vessell , afaithfull servant of God a liveing member of Christ . None can truly desire to be dissolved but he that is sure to be saved . No man willingly leaveth his present habitation , but he that is assured of a better dwelling . No wise man willingly to cast of his present garment , but he that hath another , a better to put on : No man can be upon right grounds willing to be dissolved , but only that man who is truely fanctified : he who is not throughly interested in Christ , cannot willingly leave all for Christ : Eleazar Abrahams servant , put a jewell upon Rebeccaas face , and bracelets upon her hands , and gave her jewels of silver and jewels of gould and rayment , and then shee was willing to goe with him , willing to leave all , and enjoy Jsaac for her husband . That soule alone which Christ beautifieth with the saveing gifts of his spirit , the love tokens of Christ , better gifts then jewels of silver , and gold . Js the soul , the only soule , that can forsake the dearest things of this life , that can readily leave its habitation in this mortall flesh , and take up its everlasting abode with Christ . Here is Termin●s , the terme whereunto this gracious foule moves , and that is double the one Privative , the other Positive the first Privative a desire to depart or be dissolved , exprossing the nature of death not an Annihilation . but a dissolution , a seperation of the foule and body , the foule is now in the body as a bird in the cage , a prisoner in the prison house ; a traviller walking under a cloud , and therfore much desires a discharge , and exemption from his fad and burthensome condition ; No child of God desires death under the naked and simple notion of death , it is in it selfe , the King of terrours , repugnant , and disstructive to nature , a thing never desired for it selfe , but for some other thing , therfore here is Secondly a Positive terme wherein this motion , and desire of the foule ends ; that is in the fruition of Christ , that he may be fully and everlastingly with Christ ; that he may come out of the prison of the flesh , to be clad with glory to sit downe , and raign with Christ as Joseph came out of prison haveing his prison garments taken from him , a Gould ring put upon his finger , royall apparell put upon his backe , and made the second person next to the King in the Kingdome of Egypt : that he may come out of all the servitude and slavery bondage and troubles of this life to triumph with Christ leaving sinne , Satan , and the world behind him , conquered , subdued , distroyed , as Israel came out of the waters of the red Sea , triumphing , leaving Pharaoh and the Egiptians , there drowned behind them . The fruition of the Lord Iesus makes death desirable , and lovely in the eies of al truebeleevers . Here is , Motivum . The motice , which sets the soule on worke , thus to desire to be with Christ ; and this is drawne Ab V●●● . From the fruit , and benefit thero : It is fore better . To be with Christ then live here , to enjoy Christ then all things else , it is not only better , but farre letter , a thousand degrees better , for the sa●ctity , for the liberty , for the Safety , for the Satie●y , for the sweete Society and for the Fulnes of all Glory there to be enjoyed . The present felicitie of Gods children is very little , even nothing , incomparison of the future glory which shal be put upon them . J cannot , time will not give me leave , to insist upon all the perticuler branches of these words , though every one of them present , before us and offer to us respectively , variety of usefull , sweet , and comfortable fruit ; had we time and leasure but to gather them ; I shall therfore for the present , give you one generall observation from them . St. Paul so Loved Christ , so Prized Christ , so Delighted in Christ , so Longed after Christ , and Apprehended the fruition of such a plenitude and sweetnesse , such duration , and continuance of all foule ravishing , and heartcontenting excellencies in the full enjoyment of Christ ; that he was willing to leave all , to depart with all , even with his very life , for the full enjoyment of Christ . whence observe . That there is nothing so deare and precious to Gods faith full servants , noe not their very lifes , but they are willing to leave and lay them all downe for Christs lake ; for the present , and future enjoyment of Christ : thus it was with St. Paul , and thus it is in proportion , in degree , according to the measure of grace received , with every child of God : the wife leaves all to enjoy matrimoniall communion with the husband ; Sarah left all , and went with her husband Abraham . True beleevers are the Bride and spouse of Christ : they forget their owne people and their fathers house to enjoy their husband Christ : they so love , they so remember , they so delight in , and so long after Christ , that they love nothing remember nothing , delight in nothing , prize nothing , desire nothing in comparison of Christ Iesus ; be it otherwise never so deare & precious : the merchant in the parable sold all that he had for the precious pearle , true beleevers are spirituall marchants , they trade , and traffick for Christ ; Christ is to them a pearle of that price , that they joyfully sell all , leave all for the present , and future enjoyment of him : this truth is carried by way of command in the Iniunction laid by our blessed Saviour upon the Angel of the Church of Smyrna . Be thou faithfull unto the death , and I will give thee the crowne of life . Whatsoever trouble doe arise , whatsoever storme doe tosse and shake thee , whatsoever cloud of contumely doe seize upon thee , whatsoever band of violence be stretched out to rob and spoile thee , yet be thou saithfull in thy covenant with Christ , in thy profession of christ in thy undertaking for Christ in thy dependance upon Christ , in thy love unto Christ , in thy defence of the cause of Christ be thou faithfull to the death let life , and all goe , rather then let goe Christ ; lay downe all for the Crowne of life , for the sweet , the full , and everlasting enjoyment of Christ . Thus the Apostle peter haveing declared the vanity and mutability of the whole frame of the creature , argueth and urgeth from thence the necessity of looking out for Christ , of hastning unto Christ , of making Christ sure unto our soules . Seeing then ( saith he ) that all these things shalb● dissolved , what manner of persons ought ye to be in all holy conversation and Godlynes . Looking for and hastning unto the comming of the day of God . Looking for the coming of and full enjoyment of Christ as a husbandman looketh for the coming , and gathering in , of the harvest ; Looking and preparing for Christ as a good servant waiteth , and prepareth for the coming of his Lord and Master : thus have the servants of God ever lively expressed the sadnes of their condition without Christ , their high prizing of Christs gratious presence in his ordinances for the present , though they enjoy him herein but in part , a farreof , and obscurely , as we enjoy a friend in his letters , the Son in the starres . A birde the bridgroome in his love tokens . Yet when Christ hath at any time in his behalse estranged himselfe from them , they have beene as drie ground without water , in an Incessant thirst , as a chased Hart without the water brookes , full of restles motions , and ardent cries after Christ : As the hart panteth after the water brookes so panteth my soule after thee O God . my soule thirsteth for God , for the liveing God . When shall I come and appeare before God . They follow him as sttai David whether in life or in death , the Virgins follow the Lam wheresoever hoe goeth whether in a codition of honour , or ignominy , of perce or trouble of losse or gaine they follow him : David accounts One day in the Courts of God better a thousand , and prizes the place of a doore keeper in the house of God above the choyfest habitation among the tents of wickednesse Preferring the poorest condition with Christ , above the highest condition without Christ : what was Moses his choise ? did he not chuse to endure affliction with the people of God rather then to enjoy the pleasures of sin for a season . Did not he refuse to be called the sonne of Pharaohs daughter ? did not he esteeme the enjoyment of communion with Christ , and his members , though in the wildernesse , above the fruition of fellowship with the greatest profane worldly Nobles . though in a Paradise of all earthly pleasures ? did not the primitive Christians take the spoyling of their goods joyfully knowing they had an abiding substance in heaven : were not they contented to be spoiled of all , rather then to be spoiled of Christ , and what is the glory of Gods deare servants , but this They loved not their lives unto the death ; If they doe all this for the present enjoyment of Christ , where they enjoy him a farre off , and but in part , how much more will they do it , for an immediate and compleat enjoyment of him in the next life : having their conversation now in heaven , from whence also they look for the Saviour the Lord Iesus Christ , being turned unto God from Idols , to serve the living and true God : and to waite for his Sonne from heaven . By all which it plainly appeares that there is nothing so deare and precious to Gods faithfull servants no , not their very lives , but they are willing to leave and lay them all downe for Christs sake , for the present and future enjoyment of Christ . For the fuller understanding , and clearer discerning of the extent and latitude of this truth there be foure things considerable , first the matter left , secondly the persons leaving it . Thirdly the manner how they leave it . Fourthly the end or finall cause for which they leave it . First the matter left things most deare and precious to them , things of greatest price among the men of the world , things in their kinde for their quality most eminent as riches , honours , pleasures favour credit countenance and applause amongst men : they are contented for the enjoyment of Christ to be men of no name , of no repute , of no wisedeme , of no authority , of no wealth among men : things for their use most necessary as calling station and instruments of Livelyhood , things for their relation very sweete and pleasant as friends father , mother , and things for their number , the very all which they possesse , things for their Intimacy and nearenesse the most deare and precious , as life it selfe , so Paul here the traveller willingly leave all lamps , candles , torcher , the greater and the lesser starres to enjoy the Sunne : the true travellers in the way to God in Christ , willingly leave all other comforts to enjoy Christ Jesus , the Sunne of all true consolations : Secondly the persons leaving all , laying downe all for Christ , Paul , and such as have the spirit of Paul : none have these desires besides the truely gracious : none but the bride leaves all for the bridegroome , It is not Orpah , but Ruth that cleaves to Naomi in the day of her distresse , it is not Demas but Paul that esteemes all but dung and drosse in comparison of the excellency of the knowledge of Jesus Christ , it is not the Coward but the valiant souldier , that willingly layes downe his life for his Captaine in the battell ; Hyminoeus and Philetus are no sooner shaken with a tempest , but they forthwith make shipwracke of faith and a good conscience , onely Paul is the man that fights the good fight , that finisheth his course and keepes the faith : he alone that is a true partaker of Christ is the man that will leave all for Christ . Thirdly , the manner how they leave all willingly , it is their desire it is their choise , the bird willingly leaves his cage , to soare and fing aloft in the aire . Israel willingly left Egypt to free their shoulders from Pharroahs heavy burthens : the Lords faithful servants , the Israel of God indeed : willingly hazard , leave and lay downe all for God and Christ , to case themselves of the burthen of corruption , and to enjoy communion with God and Christ , this they doe with desire as Paul desired to depart , and this desire carries in it . First , a sensible apprehension of the miserie and troublesomnesse of their present condition , the sence and feeling which Israel had of the sadnesse of their estate under the heavy burthens which Pharaoh imposed on them , and cruell Task-Masters which he set over them made them willing to leave the land of Egypt , and desirous to goe to Canaan : sence of the burthensomnesse of mans owne corruption , and of the violence and bitternesse of the buffettings of Satan , fills the soule with sad complaints of its present miserie and ardent prayers , for the enjoyment of full freedome from them and intire rest , and acquiescence in Christs bosome . Secondly , an high prizing of Christ , as the onely glorious and shining Sunne , whence discend all the beames of spirituall consolation , as the Apple-tree , whereon growes all sweet and desirable fruit for the noufishment of the soule , and under whose shadow it can repose , and rest it sell with much delight : as the store-house whence is derived all celestiall treasure for the fouls inrichment : as the fairest of ten thousand in whom all soul ravishing , and heart admiring excellencies are discerned : he alone that takes the true measure of the worth of Christ , is the man that can leave , and lay downe all for Christ . Thirdly , servent and unfained love to Christ , She●h●ms love to Dinah made him willing to undergoe the paine or Circumcision for her , Jacobs love to Rachel put him upon a hard service , in the heate , and in the cold , in the day , and in the night for her ; servent love to Christ , puts the gracious soule upon a ready undertaking of the hardest servie or Christ , a patient toleration of the greatest difficulties in the way of Christ , and a che refull effusion of its dearest blood for the exaltation of Christ , for the fruition of full communion with Christ : true love to Christ resteth in nothing , but in the fruition of Christ ; all desires after Christ which spring not from unfained love to him , are fruitlesse have no acceptance with him never reach him , never worke the soule into the possession of him . Fourthly , vehement longings after Christ , a holy restlinesse of the soule , and spirit untill it doth come to Christ , as the Bee untill it comes unto the Hive : the River untill it emptieth it self into the Ocean : and as the Dove did fly up and down , and found no rest for the sole of her foot untill she entred into the Arke . The soule which truely defires Christ meetes with contentation no where but in Christ ; the thirst thereof is never satisfied untill it drinks a full draught of Christ , the heavenly Oecan , in whom are all soule-refreshing waters ; the motion thereof is never terminated untill it comes fully home to Christ , the paradise in whom dwell all spirituall comforts . Fifthly , diligent Inquisition after Christ , carefull use of all meanes to enjoy Christ ; these desires are no lazy , sluggish , weake feeble , and fleeting desires ; but strong , active , and stirring desires , desires knocking at the doore of the heart , and awakening it as a loud sounding trumpet rouseth a man out of his sleepe ; desires quickning man , like spurres in his motion unto Christ ; desires drawing a man like a loadstone unto Christ , David desired to drink of the water in the wells of Bethel , and his Worthies brake through the army of the Philistines , and brought waters thence : true desires after Christ neglect no meanes leading unto Christ , breake thorow all oppositions betweene them and Christ : their soules are set upon an unwearied inquiry after him , a constant use of all meanes to enjoy him , when Joseph and Mary had lost Christ they went up and downe , and sought him sorrowing , never ceasing from their inquiry untill they found him ; the soule which knowes what it is to loose Christ , what the sadnesse of the soule is without Christ : never ceaseth seeking untill he hath found him , never ceaseth from his mourning , till Christ returnes with sweete consolations againe unto him . Sixtly , delight , he that ardently desires Christ , joyfully leaves all For Christ , accounts it all joy to fall into m nifold temptations for the cause of Christ : takes the spoyling of all joyfully , sings in prison , is cheerefull in the wildernesse as in a paradise : walkes like the three children in the fiery furnace of great adversities as in a Palace : and comes when God calls him to the stake and fiery tryall as the hungry to a feast , the souldier to the crowne : or Bride to the marriage of the Bridegroome , and unto death it selfe through many temptations , weaknesses and disasters as Mariners to the haven thorow a violent and stormy tempest The way of the soule to Christ Jesus is not such a way of sorrows , but that it is mixt with man , sweet and secret pleasures . Seventhly , a confident Resignation into the hands of Christ , he that truely and unfainedly desires Christ , doth not dye as a man uncertaine where he shall goe , ●●t commeth as a Bride to the Bridegroom , as an obedient childe to his loving fathers house , with much assurance of gracious acceptation , of a sweet and everlasting entertainment and welcome , though he sometimes feel the winde of temptation blowing with much violence upon him : and dismall feare now and then furprizing him , yet with Teter in another case he cries Mast r save me , and immediately see Iesus stretching out his hand , and saving him from sinking in the waters ready to swallow him : he beholds the winde ceasing , and an everlasting calme ensueing , upon the fall of this house of his flesh he sees a glorious habitation provided for him ; he knowes that if his earthly house of this Tabernacle be destroyed , he hath a building made of God , an house not made with hands , but eternall in the heavens . Fourthly , here is the end or finall cause , why the gracious soule doth leave all , and desires to goe hence : it is for Christs sake , that it may have the full fruition of Christ , that it may mount aloft and come to Christ : as the bird when the cage is broken or the prisoner when the prison house is beaten downe , and throwne into the dust have liberty , the one to fly , and the other to walke abroad and meete their companions . Thus the Lords servants desire to depart ; to leave this mansion of the flesh , that they may meet the Lord and so be ever with him , the ultimate end of every good mans desires and endeavours is the full fruition of Christ Jesus . Having seene what it is that this observation carries in it , let us now descend to the reasons conducing both to the further illustration , and confirmation thereof ; now the reason why Gods servants doe so willingly leave and lay downe all for the enjoyment of Christ is . In regard of the Evill adherent to the present condition of Gods children though they be a red●●ed people a people translated out of darknesse into the kingdome of Gods deare Sonne , yet they have some fetters still upon them , though they be an instructed people , a people taught of God yet they have some ignorance remaining in them though they be a ga der inclosed , an ●rchard of pomegranates with sweet fruites yet they have some weeds , some thornes and briars , there sprouting and spreading : there is a manifold evill yet adherent to Gods children . First an evill of darknesse the day-star●e indeed hath appeared , but the Sunne is not yet fully risen in their soules is butday dawning they know but in part , there is some ignorance mingled with their knowledge . Secondly an evill of bondage , though they be not led away captive at the will of Satan as voluntary slaves without reluctance and resistance : yet they are sold under sin , as a man led captive against his will . Like Lazarus they are risen but yet they carry some of their gravecloathes about them which doe in part still fetter and tye them . Thirdly an evill of opposition , sickenesse opposeth health in men diseased Esau opposed Jacob in the wombe of Rebecca , Saul opposed David and made continuall warre against him , the flesh opposeth the spirit , corruption opposeth grace in Gods children : fleshly lusts warre against the soule in the best of Gods people . Fourthly an evill of uncleannesse , though they be washed , and sanctified and instified in the name of the Lord Jesus and by the Spirit of our God , yet this is but in part , they are indeed perfectly instified but imperfectly sanctified : he saith our Saviour that is washed , needeth not save to wash his feet but is cleane every whit , and ye are cleane , but not all . Fiftly an evill of Temptation Egyptian Pharaoh pursued Israel after they were gone out of Egypt , the infernall Pharaoh pursues God , Israd after they are escaped the plenary servitude and slavery of this world , and their owne corruption , Satan stands at the right hand of Iosua the high priest to hinder his supplication : and he buffets Paul to disturb and vexe him , Satan now and then obtaines commission to tempt and try the best of Gods children . Sixthly an evill of Burthens , there lyes on the shoulders of Gods servants a burthen of corruption a burthen of contumelies ; a burthen of manifold afflictions , Israel in Egypt had cruell task-masters over , and heavy burthens imposed on them : Gods Israel in this world still travels under heavy burthens , travelling like Israel thorow the wildernesse of many troubles , and red sea of many sorrows and sufferings , afmore or lesse , will rest as a burthen on Gods people , as long as they carry corruption about them . Seventhly an evill of close and conscience-accusations , of heart smiting and selfe-judgings , Davids heart smites him for touching Sauls garment , Job sees enough amisse within him to make him abhorre himselfe below the dust and ashes : Esaiah is sensible of so much uncleannesse , that he is forced to cry out , wo is me for I am undone , because I am a man of polluted lips : no man walkes with such exactnesse and circumspection , but that his conscience now and then , brings matter of accusation against him : Eightly an evill of sorrows , for temporall or spirituall losses for their owne or others failings , for their owne or others miseries : the Lords people are seeds men sowing in teares now reaping in ioy : hereafter Gods children like Israel of old have such Canaanites like thornes in their sides and pricks in their eyes that they are full of lamentation , and mourning Ninthly an evill of Commerce and communion with profane people who pricke like thornes , and sting like scorpions , and pierce and wound like arrows , vexing the righteous soules of Gods people , and making their very lives a burthen to them . Tenthly an evill of Absence , they are not yet come fully home to Christ , they are at much distance from him ; have not the full enjoyment of him while they are at home in the body they are absent from the Lord : and therefore are willing to leave and lay downe all that they may be discharged from this manifold evill . In regard of the Termination of a gracious soules motion in Christ , every thing terminates its motion , in its proper , Christ is the soules Center , the rivers move and stop not , till they terminate their motion in the sea : the gracious soule is restlesse till it commeth unto Christ , Naomi said of Boaz unto Ruth the man will not be in rest untill he hath finished the ma●ter this day : the soule intending wedlocke with Christ , will not , cannot be in full and thorow rest , untill it hath finished , and fully perfected its wedlock with Christ , the whole or a gracious man moves to Christ : the motion of his imagination is to the thought , and meditation of Christ : the meditation of Christ is sweete unto him ; the motion of his und●rstanding is to the knowledge of Christ , hee desires to know nothing but Christ , and him crucisied , the motion of his faith is to the alsufficiencie , worth and efficacy of Christ : be i● rooted , and built up in Christ , the motion of his love is to the beauty and excellency of Christ : he is the fairest of ten thousand in his eye , and his soule is sicke o● love to Christ : every way the motion of a sanctified is to Christ , the travellers motion is to his home , the the thirsty mans motion is to the fountaine , the good mans motion is to Christ , he never attaines his desired perfection untill he hath gotten the full possession of him : and therefore leaves all to enjoy him . In regard of that union which a gracious soule hath with Christ , by saith and love , he is not so united unto any thing , as to Christ , he is so united to him that he is be come one with him boxe of his bone , ana flesh of his flesh he is united to Christ with a separating and singling union , with an union separating him from the world as a woman joyned in with an union separating him from the world as a woman joyned in wedlocke is separated from her owne people , and her fathers house , with an union crucifying the world unto him and him againe unto the world : he is united unto Christ with a deriving and enriching union , drawing from Christ grace for gra●e , filled with Christs fulnesse and made compleate n him : he is united unto Christ with a translating and transforming union , an union transforming him into the very image of Christ , making him pure as Christ is pure ; he is united to Christ with an inflaming and soule ravishing union : kindling a fire in his heart which no waters can quench & many floods cannot drown : he is united to Christ with an indissoluble union , so united , that neither the powers of hell , nor earth can dissolve it ; he is united unto Christ with a victorious union , an union overcomming all the proffers , and oppositions of the world : a prostrating union , casting a man and all his gifts and abilities downe at the feet of Christ , making a man willing to be nothing in the eyes of men that Christ may be exalted : an aspiring union ascending unto more and more perfection never ceasing untill the soule is wrought into a full communion with Jesus Christ , making a man willing and industrious to cast away whatsoever may hinder his enjoyment of Christ , to breake prison to come to Christ , to leave all to be with Christ , as Elisha left his yokes of oxen to follow Eliah In regard of that preheminence which Christ hath in the heart of a gracious man , above all other things he giveth Christ preheminence : First in his choice , he chooseth Christ rather then all or any other thing whatsoever , the traveller chooseth the Sun rather then any other light to guide him ; the builder chooseth the rock , rather then the sand to build upon : and the wise merchant the pearle , rather then the pebble to enrich him : the gracious man preferreth Christ as the onely wise Counseller able to advise him , the ovely racke able to support him , and the onely ●ear●e wherein is all worth to inrich bun : he chooseth the gifts and graces of Christ before all other treasures : bee preserreth the love of Christ , the light of his countenance , above all other pleasures , and earthly abundance : there is nothing without this can give him contentation . Absolon thought it a small thing that he lived at Ierusalem , nay he esteemed his life as nothing , unlesse hee might see the Kings face : a good man esteemes it a little thing to live at Jerusalem , I meane to have all Gods ordinances , unlesse he enjoy the face of Christ with them : his very life without this seemes but a burthen : when the face of Christ shines there is exceeding great joy and rejoycing , when this is hidden there is a cry , much mourning and lamentation . Secondly in his feare , men give preheminence in their feare to their Soveraigne , above the subject , children to their fathers above the houshold servants : wives to their husbands above strangers : good men feare Christ as their Soveraigne as their fathers , as their husband with an awfull , a spirituall , a filiall , an affectionate and submissive feare , choosing rather to offend all the world then to offend Christ : they feare the command of Christ , more then the command of man : the wrath of Christ more then the wrath of men : the losse of Christ favour , more then the losse of any , or all men whatsoever : they chuse rather to expose themselves to mans greatest rage and indignation , then to provoke Christ in the least sillable of voluntary and witting deviation from the rule which Christ hath prescribed to them . Thirdly in his love , the wife preferres the husband in her love above all other persons ; he that is married unto Christ loves Christ more then all creatures , he loves him not carnally but spiritually , his love ariseth from a seed of grace sowne in the heart , it is a fruit of Gods Spirit , he loves him not constrainedly but freely , his love moves to Christ like water flowing from a living spring : he loves him not with a niggardly but a bountifull love , with a love moving him to give all that he hath to Christ : he loves him not with a sinister but a sincere love ; not in a shew but in truth not in word but in deed ; he loves Christ not with a faint and languishing love , but with a strong and victorious love ; a love overcomming all opposition a love carrying him home to Christ , a love causing him to abide with Christ in all changes , to rest upon him in all conditions , a love like the love of Jonathan to David , Jonathan so loved David that he was contented to run the hazard of his fathers displeasure , to be abased that David might be exalted , and disrobe himselfe for Davids sake : the gracious soule so loveth Christ , that he is ready for Christs sake to incurre the hatred of his dearest friends according to the flesh , to humble himselfe belowe the dust for the exaltation of Christ , and to put oft this garment o● the flesh , that he may honour and enjoy Christ . Fourthly in his possession , he had rather possesse Christ then all things else ; all other possessions are but an empty vessell to the posessing of Christ : the King of Sodome sometime said to Abraham give me the persons take thou the substance : the gracious man is ready to say to his neighbour , give me Christ , and take the goods , house honours , body , and whatsoever else he that will : all other possessions are but a wildernesse to this paradise : a b●amble to the vine , the fig-tree and the olive-tree as Iotham in another case expressed himselfe in this parable . Fifthly in Communion men of generous disposition prize communion with princes above communion with beggars : wives preserre fellowship with their husbands above fellowship with servants : fellowship with Christ is the longing desire of every gracious soule they say of this as Peter did of the mount it is good being here , the desire of their soules is to dwell with Christ : to live continually in the blessed presence of Christ , and as they give him preheminence in their choise , feare love possession and communion , so they are willing to leave and lay downe all for him . Fifthly in regard of that gaine which commeth to a gracious man by leaving and laying downe his goods , liberty , or life for Christs sake : the more he leaves for Christ the more he shall receive , the greatest loosers for Christ are the greatest gainers by Christ : it is our Saviours promise whosoever shall loose father or mother or house or lands &c. for my Names sake shall bare an hundred fold more in this life , and life everlasting hereafter : the seed thus sowne returnes with a plentifull harvest : this is the best adventure to make a rich merchant the least gaine of Christ is recompence enough for a whole worlds losse : the having of Christ make every condition gainfull , Christ saith St. Paul is both is life and death advantage . Israel by leaving Egypt , got a land flowing with milke and honey . Mose● by leaving the honour of Pharaohs Court , got greater honour in becomming both a leader and a wonder-worker before the children of Israel in the wildernesse : Peter by leaving his nets became a fisher of men , the Lord hath many wayes to make the grestest losses of his servants most advantagious : by death it selfe a gracious man hath a gaine o●much light he beholds the Sun in the fulnesse of his rising : he sees face to face , and knowes even as he is knowne : he hath a gaine or compleate purity , like Absolon in another respect , having no blemish from the crowne of the head , unto the sole of the font , a man without spot or wrinkle : he hath a gaine of liberty , he commeth as Peter out of Herods prison , all his setters smitten off , as Israel out of the red sea leaving Satan , the world , and his owne corruption there drowned behinde him . Lastly he baths gaine of the greatest honour communicable to the soule of man , a crowne of life and glory given him : and hence it is hat such are willing to leave and lay downe all for Christ , that they may leave the full fruition of him . This by way of reprehension reproves two sorts of men : First such as are so farre from leaving and laying downe all for Christ , for the present and future enjoyment of Christ ; that they will neither lay out , nor lay downe any thing for Christ : so farre from being willing and desirous with Paul to be dissolved from their bodies , that they will not be dissolved from the least part , or parcell of their possessions , honour , riches , pleasures , liberties or priviledges amongst men for Christs sake : but when Christ , the cause of Christ , the church of Christ in the course of Gods providence , call for helpe , reliefe , supportment , comfort , and encouragement , at these mens hands as sometimes David did at the hands of Nabal these men like the sonnes of Nabal , answer Christ as Nabal their father answered David , who is David and who is the sonne of Iesse ; there be many servants now a dayes that breake away every man from his master , shall I then take my bread and my water and my flesh which I have killed for my shearers , and give it unto men whom I know not whence they be : thus they are ready to answer who is Christ , and who is the church of Christ , there be many that rebell and without cause draw troubles and calamities on their owne heads : shall I then take my bread and water , my possessions and riches which I have provided for me and mine , and give it to I know not who : and of these may Christ truely say as David did of Nabal surely in vaine have I kept all that these fellows have , for they have requited me evill for good : and as David was full of wrath against Nabal , and resolved the utter extirpation of him and his house , so no doubt the indignation of Christ is kinled , and burnes like fire against such mercilesse and cruell caitiffes : neither can they expect a blessing but a curse on themselves and their posterity after them the sentence of our Saviour against such is very dreadfull , and such as may make them act Belshazar living , in the midst of their great possessions . Depart from me ye cursed into everlasting fire which is prepared for the d●vill and his Angels , for I was an hungred and ye gave me no meate thirsty and ye gave me no drinke : I was a stranger and yee tooke me not in unto you . I was naked and ye clothed me not : sicke and in prison , and ye visited me not : verily ( saith Christ ) in as much as ye did it not to one of the least of these ye did it not to me , and these shall go into everlasting paine : you may please to call to minde the story betweene Gideon and the princes of Succoth : Gideon and his men were weary and aint in the pursuit of their enemies , and Gideon said unto the men of Succoth , give I pray you morsels of brean unto the people that follow me for they be weary that I may follow after Zeba and Zalmunna Kings of Midian : to whom the princes of Succoth answered , are the hands of Zeba and Zalmunna now in thy hands that we should give bread unto thine 〈◊〉 : to whom Gideon replyed , therefore when the Lord hath delivered Zeba an Zalmunna into mine hands I will tear your flesh with thornes of the wildernesse and with bryers : which upon his victory he did accordingly : Gideon was a type of Christ , and Christ is the Captaine of the Lords host : when his souldiers his people at this day are weary and faint in fighting his battells , in defending his cause , in pursuing his and their enemies , Christ speakes to many amongst us , as Gideon to the men of Succoth : give I pray bread , flesh , lodging , cloathing , to these men that follow me , that stand for me , that fight for me and my truth ; that lay downe all for me and my cause : to whom many men answer as the men of Succoth answered Gilead , are the Cavalleirs now in thine hands ? hast thou vanquisht and overcome them : it is yet doubtfull which side will prevaile ; why then shall we give our bread unto , or make provision for thine army : but let these men looke to it , when Zeba and Zalmunna when the publike and open enemie shall be subdued , Christ hath thornes and briars , fearefull judgements for them that withdraw their assistance in the day of the Churches distresse , judgement mercilesse is the portion of them that shew no mercy . Secondly , it repr●veth such as will spare something , but not the best things like them of old in the prophet , that would spa●e the blinde the lame and the sick for sacrifice , but not that which was sound and without blemish : they will spare the tongue , but not the hand their bodly presence but not their hearted soule presence : they will spare some but not all for Christ , when they are put upon this , to leave all , and take Christ alone , they goe away sorrowfull : some will spare their goods but not their lives , they will not with Paul be dissolved , Peter once left all , but he would not at that time leave his life for Christ , but denyed his Master to save his life : now these men doe herein , and hereby plainely discover . First an overprizing of the creature , so esteeme it , that they value the unworthlest of their possessions as the Gaderines did their swine above Jesus Christ : so love it , that upon the losse , or likely hood of taking it away , they goe weeping after it as sometimes ●haltiel went weeping after Mical to Bahurim : so adore and serve it , so rest and relie upon it , that when it is gone they runne up and downe like Mica after his idole , and cry out as men undone . Secondly a shamefull underprizing of Christ : he that will not leave a pebble for a pearle , a broken bottell for a river , a barren branch for a fruitfull tree , under values the pearle , river , tree , all creatures excellency is nothing in comparison of Christs glory : they very wickedly , and shamefully disparage Christ , that preferre or equalize any thing to Christ ; let such men with the invited guests in the parable , never look to partake of Christ with comfort , whose love unto , or delight in the creature withholds them from giving their hearts unto Christ . Thirdly , hereby they hazard the very losse of what they retains , and get by leaving Christ , their losse is ever greater then their gaine , usually they loose the very thing which they withhold ; he that will save his life shall loose it , he that will save his honours , his riches , his liberty his favour with men shall loose the same : how ignominious to all succeeding generations hath beene the name of the Scribes and Pharisees who for the maintenance of their owne name and honour , studied and consulted the eclipsing and obscuring of the name and honour of Christ : how odious is the name of Judas who laboured his own gain , more then gaining of honour and soules to his Master Christ : take this for thy portion whosoever thou art that seekest to make thy selfe rich and honourable , with the losse and dishonour of Christ , thy name and riches both shall be everlastingly buried in the dust of dishonour and reproach . Fourthly , hereby they draw a curse on themselves and on their possessions , they having of Christ like the Arke to the house of Obed Edon makes all to prosper , like the ●rce to the waters of Marah , it makes the bitterest condition pleasant and comfortable : the deniall of Christ the losse of Christ turnes all into a curse , like the evill herb that turned the prophets pot into a pot of death : all that men get against Christ , all that men keepe with the dishonour of Christ , proves like Achans golden wedge and Babylonish garment , a curse and ruine to their whole possession , therefore thus saith the Angel of the Lord , curse ye Meroz , curse ye bitterly the inhabitants thereof , because they came not to the help of the Lord against the mighty Fifthly hereby they contract shame , raise a cloud of dishonour upon their owne heads , that never shall be blotted out : is it not the shame of all shames , to a wise to forsake her husband for the love of an unworthy servant ; for a sonne to leave his parent , and with the Prodigall to run a rioting with loose and dissolute companions , to a souldier to leave his captaine , and betake himselfe unto the enemies quarters : is Christ your husband , your father your Captaine ; will you leave him for the gaine the honour , the pleasure of the world ? will you leave him and enter consort with profane people ; will you fly from him , and joyne with his enemies , be assured then your memory shall rot , your name shall goe out like a candle : leaving nothing but an unsavory smell behinde it Your honour shall lie in the dust , your name shall everlastingly perish . This by way of counsell should advise all men to work their hearts to alow prizing of their present estate , and every thing they have here , incompart on of the enjoyment of Christs Gods children desire to be dis●ed , they know it to be better to be with Christ , then to continue here therefore looke on all your outward priviledges , and prerogatives as on d●gand drosse in comparison of the excellency of Christ , nay look on the gift , and on all the best things of God which you have here in this ●●e , in comparison of the full enjoyment of Christ , even a few gleani●●s●n comparison of the full vintage as on the daw●ing , in comparison of the Noon-day , as on some small love-tokens in comparison of the compleate enjoyment of the bridegroome : we have the good things of God now as waters in a bottle , then we shall have them as waters in the fountaine , now we have them as an earnest peny , then we shall have them in the full summe . This ministers matter of sweet and singular consolation to the surviving friend of all the godly deccated : it was their desire to be dissolved , it is better , yea farre better for them , they have a possession now , the least mite whereof is better then all the possessions of the earth we may say of this as Gideon did of the gleanings of Ephraim : the gleanings of Ephraim are better then the vintage of Abiezer here they were as ●itors now their mairrage is consumm●●e , here they were as men walking in setters , now they are as men walking in chains of gold : here their bread was mingled with grav●ll , and their drink with gall , now they have a sumptuous and a costly feast , here they were as souldiers in the Battel , now they have a glorious crowne put upon them , here they were 〈◊〉 seed-men sowing in teares , now they are as harvest men reaping in great job : here they were as runners in a race , now they have obtained the prize : here they were as wor●s and no men , obscured with many clouds , now they have a name as glorious as the Sun , here their dw●lling was as in a dungeon , as in a house continually dropping thorow and ready to fall , now they have a glorious ●al●ce wherein to dwell here they had consortship with men who were as thornes in their sides , now they have communion with God , with Christ , with the glorious Angels and glorified Saints : in a word now they are ceased from their labours , and heir works follow them : therefore as we sorrow at our owne losse , so let us rejoyce in their gaine remembring that of the Apostle . I would not brethren have you ignorant concerning them which are a sleep , that ye sorrow even not as others which have no hope , for if we beleeve that Iesus is dead , and is risen , even so them that sleep in Iesus , will God bring with him . 4. This by way of Excitation should perswade and move men to a singular willingnes to leave all for Christ to lay down life , and all , and be desirous to be dissolved , for the enjoyment of Christ , to suffer wrong for Christ , to abide in any low and sad condition with Christ as Ruth with Naomi : to long for Christs coming ; to say with the Spouse , come Lord Iesu : But how shall we work our hearts to this , to be willing to suffer for Christ to work for Christ to lay down , & leave all for Christ . Be experienced in the bitternes of sin , how it breakes the bones How it causeth man to abborre his bread , and his soul , dainty meat , how it makes his flesh to fail : that it cannot be seen , and his bones to shiver , How it strikes with sorrow , and makes man to cry , O miserable man that I am who shall deliver me from this body of death , be experienced in the misery of this bondage , and thou shalt not much fear any prison whereinto man can cast thee ; be sensible of the weight of this burthen , and the imposition of Pharaohs burthens shall not much molest thee : know thou the hidiousnesse of a tempestuous and accusing consciences , and all the accusations of men shall not much perplex thee , be sensible of the bitternesse of Gods wrath against sin , and the declination of the wrath of men shall never prevail with thee to draw thee to do evill , be acquainted with the losse which commeth by sin , and thou shall be willing to loose all rather then fall into any sin , be sensible of the troublesomnesse of this Inmate sinne , and thou shalt be willing to go out of this house of thy flesh that thou mayest cease from sinne , the more the soul is afflicted with the burthen of its own corruption , the more it is experienced in the bitternesse of the fruits of sinne the more it longs to depart from this tabernacle of the flesh and to be with Christ . Secondly get a through taste of the goodnes and sweetnes of Christ , taste what Christ is to the soule when all is gone , even all in all , a Sun in darknes , a 〈…〉 in drought , and a stoore house in every want : and without Christ all worldly fullnesse is very vanity and emptines , a body without a soule a s●mpe without oyle , a bone without marrow . Every high thing without Christ is base , every strong thing without Christ is weake , and every full thing without Christ is empty : it is Christ that filleth all in all he is the fullnesse of our knowledge , he that knowes not Christ is very blind and ignorant , he is the fullnesse of our faith , if wee apprehend not Christ our faith is all empty hand ; he is the fullnes of our Love , love is never perfect , never resteth untill Christ is imbraced , he is the fullnesse of our joy , if we joy not in Christ , we rejoyce in a thing of nought , he is the fullnes of all our possesions , if we posses not Christ with them we have but a barren possession , like the dry ground which Caleb gave unto his daughter Achsa without the wither springs , therefore get a full and thorough taste of Christ , of the sweetnesse and pleasantnes of Christ , as the eye the sweetnes of the Sun , the palate the sweetnes of the wine , satiate thy soule in Christ , in the goodnes , fullnes fatnes , and sweetnes which cometh from him , marry thy soule to him , take up thine abode and dwelling with him ; fill thine eies with the beholding of Christs beauties , and say as Peter when he saw the gloryous transfiguration of Christ on the mount , It is good being here . Feed thy soule on Christ and say with them Iohn 6. Lord give us evermore of this bread . Let thy heart so love him , so admire him , so choose , so cleave unto him , that thou mayest be able to say of Christ as David of Goliahs sword , there is none to that , there is none to Christ ; and this will make thee willing to leave , and lay downe life and all for Christ . Thirdly got assurance of glory with Christ , be sure of raigning with him , and thou shalt be joyful in suffering and laying all downe for him were the souldier sure of the conquest and the crowne , he would never feare to enter the battel , assurance of the crowne of life exceedingly sweetens mans passage through the vally of death . Get cleare and invincible evidence of Gods love , and of intrest in the first resurrection , and then as Joseph willingly put of his prison garment , so shall you this garment of your flesh , and as Israel went joyfully through the sea to Canaan , so shall you through the deepe waters of all sorrowes , troubles , changes yea death it selfe , unto heaven . You shall have a desire to depart and be with Christ which is farre better . Now concerning this our deceased brother ; There are in the course of divine providence , some acts of God towards him worthy of observation ; and some acts again of his , in themselves worthy of imitation , If you cast your eye on God and behold him in the way of his providence and dispensation you may observe . 1. An act of Gods liberall and bou-tifull communication ; from small beginnings the Lord increased and multiplyed his outward and earthly stock to a great abundance : he might have said as old Jacob did . I am lesse then the least of all the mercies , and all the truth which thou hast shewed unto thy servant : for with my staffe came I over this Jordan , I now have gotten two Bands : you must know that riches are the Lords , and he doth with his own what be please : it is not the naked having , but the well using of riches that makes them truely comfortable to them that have them . It is not the rich in worldly goods , but the rich in faith are heirs of the Kingdoms which God hath provided for them that love him , riches without grace and Holinesse are but as a lamp in a foolish virgins hand without oil , therefore as Christ charged his disciplet not to labour for the bread which perisheth but for the bread which endureth to everlasting life : so labour you not for fading and perishing riches , but for that riches , which is an abiding substance : when God makes men not onely rich in goods , but in true and saving goodnesse , there goes the character of Gods undoubted loving kindnesse . Secondly , You may here of serve Gods act of Exaltation ; the Lord raised him from a low condition , to the highest pitch and step of outward dignity this place could afford him ; wherein you may see that of Hanna verified , The Lordmak the poore , and maketh rich bringeth low and exalteth , be raiseth up the poore out of the dust , and lifteth up the begger from the dunghill , to set them among princes , and ●o make them inherit the throne of glory : you may here see that of the Palmist made good . Promotion commeth neither from the East , nor fram the West , nor from the South , but God is the Iudge , he maketh low , and he maketh high : Yet this observe , that when God doth not onely exalt a man in civill jurisdiction over his brethren but in spirituall jurisdiction over his corruption , Satan and the world , that is the man whom God makes truely honourable : that man alone who honours the place of eminency wherein God sits him , by his wise and gracious deportment in it , and faithfull discarge of it , is the man that shall be everlastingly honoured . The Lord gave him not only wealth and dignity among the people , but also knowledge and understanding in the things of this life and partly in the things of a better life : now there is a knowledge Hystoricall , and a knowledge my●icall a knowledge speculative and a knowledge experiamentall , a knowledge discussive and a knowledge practicall : that man that doth not onely know the way of God but all walk in it , is the man that shall be surely blessed , that knowledge alone which is affective , submissive , and communicative argues a saving illumination i● them that have it , much knowledge in the understanding without sutable obedience in the conversation , doth exceedingly aggravate mans condemnation There are also some acts of his , which in themselves are worthy of Imnitation . First , An act of Ministration he was not a sealed fountain , he kept not all unto himsel● , but for divers yeers together laid aside a certain some every day for the poore : simply to give of what a man hath , is not enough : he alone that gives in love to God , in pity to them that need , and for the glory of God , is the man that shall not loose his reward : thus to communicate and to do good , is a sacrifice wel-pleasing in the sight of God . Secondly , His discourse and communication was often of the best things , he knew how to speak to edification ; and usually according to that of our Saviour , out of the abundance of the heart the mouth speaketh , and so I suppose we are to conceive it , unlesse we know the contrary to it . Thirdly , It was observed by such as were very neere him , that hee seldome did set himselfe about any weighty undertaking , but he first addressed himself to God by prayer for councell & a blessing : barely to pray is insufficient to argue any man to be a childe of God ; that prayer alone is acceptable , and returnes with a blessing which proceeds from faith and unfained affection . Lastly , you all know that he was a zealous maintainer and stout defender of the Jurisdiction authority dignity and priviledges of this Incorporation ; and as touching the common controversie of the Kingdome I am very confident by what I have heard him speake , and seene him doe that he was very really and cordiall to the Parliament , however some jealousies to the contrary were raised . But why or for whose sakes is all this spoken , but for yours that are living : shortly to let you see the vanity of all outward things , how then like Jonahs goard that came up in an evening and wither in the morning , to let you see that richer profit not in the day of wrath , onely righteousnesse delivereth from death . 2. To move you to a faithfull imployment of that talent wherewith the Lord hath intrusted you , notwithstanding all your wealth and authority your body like this your brother will lie shortly in the dust , & you shall appear before the Lords tribunall there to receive according to that which you have done in the body whither it be good or evil : therefore like good nurses draw forth now your full breasts to nourish the Lords hungry servants cast out the beams of consolation upon them that set in sorrow and sadnesse , as the Sun casteth out his light for the direction and comfort of poore travellers , and the clouds their rain for there freshing and making fruitfull of the dry and barren ground . 3. To stir you to be men of prayer indeed , to pray not like Mariners in a storme , not formally , customarily , coldly , and for fashion onely as many doe , like a company of canting beggers that pray for custome and not for conscience , but understandingly , sensibly affectionately that Christ may heare and help you , and that Christ may abundantly blesse and prosper you , acquaint your selves with God by prayer daily , sweetly , throughly that peace , and mercy may be upon you . 4. To perswade you to consecrate your selves and all your abilities unto God to be active and lively indeed for God , to bee faithfull in keeping Covenant with God , to bee full and fruithfull in every good way and worke of God ; to worke and keep your soul in such an understanding , holy , humble , penitent , beleeving , heavenly , sincere , circumspect , and universally gracious frame and temper , condition and posture , that you be able at all times and seasons , in all estates and conditions every one for himself to say with the Apostle . I have a desire to be dissolved and be with Christ which is serve better . FINIS . Notes, typically marginal, from the original text Notes for div A85734e-270 Gen. 24.53 . Exo 15 , 1. Doctrine . Psa. 45.10 . Mat. 13 44. Rev. 2.1 . 2 Pet. 3.13 . Luke 12.36 . Psal. 63.1 . Rev. 14.4 . Psal. 84 10. Math. 9. ● . Luk. 19.8.9 . Mat. 4.22 . Mat : 10.37 . Mat. 19.27 . Luke : 4.26 . Ruth 1.15.16 . 2 Tim. 4. ● . phil 3.7.8 .. 1 Tim. 19.20 . 2. Tim. 4.7 . Exod. 3. Rom 7 , 24 2 Col. 12.7.8 . Mat. 4.2 . Cant. ● . 3 . Col. 2.3 . Cant. 3.10 . Gen. 34. 2. Cor. 5.14 . Cant. 2 5. 1 Cor. 13.3.4 . Psa. 42.1 , 2. Cant. 3.1 . Cant. 5.3 4. 1 Sam. 23.15 . Luk 2 46. Ia. 1.2 . Heb. 10 34 Acts 16.23 . Dan. 3. Mat. 14.30.31 . 2 Cor 5 , 1 〈◊〉 4 17. Reasons . Col. 1.13 . Esa. 54.13 . Cant. 4.10.11.12 . 2. Pet. 1.19 . 1 Cor. 13 . 1● . 2. Tim. 2.26 Rom. 7.14 . 10.11.43.44.2 . Sam. 3.1 . Gal. 5 17.1 Pet. 2.11 . Iob , 13.10 . Zech 3.1.2 . 2 Cor. 12.7 8. Ioh 2 6. Esa 6.5.6 . Psa 126.5 . Judges 2.2 . Ezek. 2.3 . 2. Cor. 5.6 . Ruth . 3. ult. psal 104.34 . 1 Cor 2.2 . Col 2.7 . Cant. 5 10. Cant. 2.5 . Ioh. 17.21 , Ephes. 5.29 . Ioh. 15.19 . Gal. 6 , ● . Ioh. 1 15. 1 Ioh. 3.3 . Cant. 8.6 . Math. 15.18 . Ioh. 10.28 . 1 Ioh. 5.4 . Ioh. 3.30 . Ephes. 4.12.13 1 Kings 19. ● . 2 ● 31 , 32. Psal ●3 . 3 . Psal. 4.6 . Psal. 30.7 . Acts 4 19. Mat. 10.28 . Dan. 3.17 . 1 Sam. 18.1.2 . Gen. 14.21 . Judges 9 9. Math. 17.4 . Math. 19.29 . Phil. 1 , 23. 1 Cor. 13.12 . 1 Ioh. 3.1.2 3. Ephe. 5.26 . Act 12.7 . Rev. 2.10 . 2 Tim. 4 8. Vse . 1 Sam. 25.11 . Matth. 25 Iudg. 8 5.6 , Ios. 5.14 . Mat. 1.20 . Iam. 2.16 . Ezek. 33.31 . Mat. 19.21 . M●t. 8. Iudg. 18.24 . Luke 14.8 . Ioh. 12. 2 Sam. 6. ● . Exo. 15 , 25. 2 Kings 4.40 . Ios. 7. Iudg. 5.13 . Phil. 3 8. 2 Cor. 1.22 . Iudg. 8.2 . Rev. 14.13 . 1 Thes. ●13 14. Answer 1. Psal 51.8 . Iob. 33.19.20 . Rom. 7.14 . Col 3.11 . Ios. 15.19 . Iohn . 6. Gen. 32 101 Mat. 20.5 . 〈◊〉 2.5 . Iohn 6. Heb. 10 34. 1. Sam. 2.7.8 . Psal. 7 5.6.7 . Heb 23.13 . 
A86062	----	A funeral sermon preached at Deptford June 3. 1688 Upon the occasion of the death of Mrs. Elizabeth Kilbury, late wife of Mr. John Kilbury. By Henry Godman, minister of the gospel. With allowance. Godman, Henry, 1629 or 30-1702. 1688 Approx. 62 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A86062 Wing G940A ESTC R229589 99895318 99895318 152658 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86062) Transcribed from: (Early English Books Online ; image set 152658) Images scanned from microfilm: (Early English books, 1641-1700 ; 2312:4) A funeral sermon preached at Deptford June 3. 1688 Upon the occasion of the death of Mrs. Elizabeth Kilbury, late wife of Mr. John Kilbury. By Henry Godman, minister of the gospel. With allowance. Godman, Henry, 1629 or 30-1702. [6], 34 p. printed for Nath. Crouch at the Bell in the Poultrey near Cheapside, London : 1688. Reproduction of original in the Dr. Williams' Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Kilbury, Elizabeth, d. 1688 -- Early works to 1800. Kilbury, John -- Early works to 1800. Funeral sermons -- 17th century. 2007-08 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Pip Willcox Sampled and proofread 2007-10 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Funeral Sermon Preached at Deptford June 3. 1688. Upon the occasion of the Death of Mrs. Elizabeth Kilbury , Late Wife of Mr. John Kilbury . By Henry Godman , Minister of the Gospel . With Allowance . LONDON , Printed for Nath. Crouch at the Bell in the Poultrey near Cheapside , 1688. TO THE READER . THat thou may'st profit by thy hearing or reading of Sermons : There is a necessity of more Pastors and Teachers , to open and apply the Word , than one : Thou must act the part of a Pastor and Teacher unto thy self , and thine own Soul. The Ministers Application without thine own , will be to little or no purpose . When there is the Application of the Word to the heart by preaching ; and the Application of the heart to the Word preached , by serious Meditation ; when ( I say ) both these meet and strike one upon the other , there will , by the help of the spirit , ( who is always ready to promote his work ) be some sire struck , and a kindling of some good things in our Souls towards the Lord our God ; meditate on these things , saith the Apostle , that thy profiting may appear . Reader , if thou wouldst meditate well on this plain Sermon , and ponder with thy Heart and Soul on these plain truths that are here laid down ; thou wouldst doubtless find them to be blessed for thy Spiritual and Eternal advantage : but without this , all will prove but empty words , and the whole Discourse , but as so much water spilt upon the ground . This Sermon was calculated for a plain Countrey Auditory ; such as it is , I mean rude , rough and unpolisht as it is , I let it go : Being importuned by the earnest desires of several persons , especially those concerned for the preaching of it , to send it forth . And indeed , to tell you the truth , if I had never so many polished shafts in my Quiver ( as I have none ) I should not care to draw them out in my Ministerial work : being convinced in my Soul and Conscience , that there is very little work done for God or Mens Souls this way . I don 't at all affect to tickle means ears with pleasing Eloquence , or to humour their fancies : Though the flashy Professors of our Age ( whose Religion lies all in their fancies , memories or minds , for there is little or nothing of it in their hearts ) like nothing else ; I am sure that God in the Scripture doth not labour to please mens ears , nor to adorn his matter with a curious garment of words ; but represents the matter it self to the Souls of men , as that which is worthy of all acceptation . The things of God need no humane Eloquence to commend them : Painting spoils Native Beauty , and external Ornaments would disfigure some things that are of themselves Proportioned and Lovely . It 's that preaching which the world counts foolish , and which men being vain in their imaginations are ready to despise ; that is made mighty through God for the casting down the Devils Kingdom , and the setting up the Kingdom of Christ in the Souls of men . If God would please to bless these plain things for the good of any poor Souls , then I should easily despise all the exceptions of the Curious , and slight all the cavils of the Captious . That the Lord may water these Seeds with his Blessing , shall be my Prayer . Farewel . Psalm 73. 25 , 26. Whom have I in Heaven but thee ? And there is none upon Earth that I desire besides thee . My flesh and my heart faileth , but God is the strength of my heart , and my Portion for ever . My Beloved , THIS Text was bequeathed unto me and you ( as I may say ) by the last Will and Testament of a Deceased Friend , both mine and yours ; which the Lord can make more profitable to us , than thousands of Gold and Silver : And I am sure it was the earnest desire of her that left it , that it might be blest to us all for our everlasting benefit . In the first verse of the Psalm , the sweet Singer of Israel lays down a Consolatory Proposition for the whole Israel of God , to cheer up and refresh their Souls withal in their darkest and most cloudy seasons of trouble and affliction — Truly God is good to Israel , even to such as are of a clean heart : As if he should say , though God may seem by his Providence to neglect the ways of men , and the worst in the view and judgment of sense may seem to prosper most , and the best be of all men the most miserable ; yet for all this , I am sure that this is a faithful saying , and worthy of all acceptation , That God is good to his Israel , and will do them good . Then to come near to the Text , he tells us that God will guide them , v. 24. by his counsel , and hereafter will receive them to his glory . He speaks indeed in the singular number as of himself , but you are to understand him in what he says , as personating all the People of God : Therefore it must needs be well with the People of God here , since Infinite Wisdom doth guide and direct them ; and it shall certainly go well with them hereafter , since Infinite Glory then shall crown them : Which blessed Estate the Psalmist esteemed above all that this world can afford , because God in that estate will be all in all , in the faith , hope , and expectation of the enjoyment of him for ever , knowing that in him he shall inherit all things , he incourages and comforts his Soul in his present troubles ; verse 25. Whom have I in Heaven but thee ? And what is there upon Earth that I desire besides thee ? The words , you see , are an Interrogation , which here hath the force of a Negation : Thus , there is nothing , Lord , in my Judgment , either in Heaven above , or on the Earth beneath , that is of any real worth and value to me , or affords any comfort to my Soul besides thy self . Now the doctrinal Observation which I shall draw from hence is this , Doct. That God is the All of a gracious and godly Soul. Other things to him are but as Cyphers , that signifie nothing , are but as shadows , which are something in shew , but nothing in substance ; the things that the men of the world court and adore , the Trinity which the world doth worship , which are earthly pelf , sleshly pleasure , and airy honour , are nothing , less than nothing , and vanity in compaparison to him , unto such a Soul. Take this in two or three particulars . 1. This gracious Soul sees all things in God : I am God All-sussicient , saith God to Abraham , and I see thou art so , saith this Soul to God. In thy breasts are all things ( as the Hebrew word imports ) out of which we may draw , and suck every thing that we need , either for the vile Body , or the precious Soul ; he sees by an Eye of Faith , and the Vision of an enlightned mind , that all things are in God comprehensively , eminently , virtually , superlatively ; according to what we read , Rev. 21. 7. He that overcomes shall inherit all things , and I will be his God. The carnal heart makes nothing of God , Psal . 10. 4. He is not in all his thoughts ; God is not worth his thinking of ; he Idolizes God , as if he were nothing in the world , and he Deifies the Creature , making that a God : He sees nothing in him , no excellency at all why he should desire him ; He prefers the dung and dross of the world before him , and is a lover of these things more than God ; these broken Cisterns that hold no water , he prefers before the Fountain of living waters . But the gracious Soul sees all things in him , and that all things which we can desire are not to be compared to him . 2. He accounts nothing misery but to be separated from God. There is no sorrow , saith this Soul , to this sorrow ; all other sorrows laid in the ballance he sinds but light . He had rather chuse to beg with God , than to reign without him : He had rather die with God , that is , in the Arms of his Mercy , and in the Bosom of his Love , than live without him , in the affluence and confluence of all creature comforts , enjoyments and delights . Hîc ure hîc seca , saith this Soul , Burn me Lord , wound me , rend and tear me with the Briers and Thorns of the most grievous afflictions , for this do I chuse , and this is infinitely more eligible unto me , with the enjoyment of thy self , than to live without God in the world , in the Sun-shine of all its favours , and to bathe my self all my days in the River of its pleasures and delights . Much rather would this Soul be with Job upon the Dung-hill , groaning under the burden of all his sorrows ; or with Lazarus at the Rich man's door , covered all over with Sores and Ulcers from the crown of the head to the soles of his feet , than to be without God. But you may say , Are not these things miseries ? Surely they are ; for a Poor creature to have no soundness in his flesh , and to have no rest in his bones , to be chastned with pains , to be feeding on Wormwood , and drinking the waters of Gall all the day , and all the night long to be pinched with Poverty , to lie upon the wrack of continual pains , to be always under griefs and groans ; are not these miseries ? Ans . Yes , they are mala & miseriae in se , but not ad hominem istum ; I mean , that they are evils and miseries in themselves , and so they are to all others , but not to that man that hath the Lord for his God : Therefore saith the Apostle , Rom. 5. 1 , 2. We glory in tribulations , having peace with God : Tribulations are to us no tribulations ; all our maladies are now turned into medicines , our crosses into comforts ; all these things shall work together for our good . God's People shall gather Grapes of all their Thorns , and Figs of all their Thistles : All their bitter Waters of Marah shall be turned into sweet Wine unto them : God will comfort them in all their sorrows , for he will not leave them comfortless , but will come unto them : The fruit of all shall be the taking away their sin , and the making them partakers of his holiness : When they fall into the Waters of Affliction , it 's that they may be washed there ; when they fall into the Fire of Tribulation , it is , that they may be purged there : With these God proves them that he may do them good in the latter end : All shall work for the increasing their Grace , and preparing them for Glory , and the adding more weight of Glory to their Eternal Crown . These are restraints to them from doing evil ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Spurs to them , to provoke and excite them to good . In a word , there is no evil befals any one that hath an interest in God , but what shall be turned to a far greater good , than that is an evil ; therefore under all , they should with Habakkuk , joy in the Lord , and rejoyce in the God of their salvation . 3. He accounts nothing blessedness and happiness but to be united to him ; to be one with him , and to live in the enjoyment of him : Psal . 144. 2 , last : Happy are the people that are in such a case , even the people that have the Lord for their God. Nihil bonum sine summo bono ; There can be no good without the chiefest and best good : Therefore those terrae filii , those men of the world , that you read of , Amos 6. 5 , 6 , 7. that did lie upon their Beds of Ivory , and stretch themselves upon their Couches , and did eat the Lambs out of the Flock , and the Calves out of the midst of the Stall , that did chaunt to the sound of the Viol , and invent to themselves Instruments of Musick , like David , that did drink Wine in Bowls , and anoint themselves with the chief Ointments , are said , verse 13. to rejoyce in a thing of nought : Intimating to us , that they did put a value upon nothing , and made themselves glad with Dreams and Fancies , as Mad-men use to do : We must derive our joy from the Eternal Spring , which is God himself , else our joy will quickly be turned into sorrow , because that Well out of which we did draw our Water , will be dryed up . In 1 John 1. 4 , 5. These things write I unto you , that your joy may be full ; and what he was writing about , we read before , about fellowship with the Father , and with his Son Jesus Christ : That you may have fellowship with us ; and truly our fellowship is with the Father , and with his Son Jesus Christ : And truly unless we attain to that blessed fellowship , we can never have verum aut plenum gaudium , that is , true or full joy . Qu. But you may say , Is not this happiness , to have what heart can wish ? For a man to have his desires attend him all the days of his life , and to have all the sDreams of the Creature to concur together to bring him satisfaction ; to be like the Rich man in the Gospel , to be clothed with Purple , and to sare delicicusly every day ? Ans . This is indeed no happiness , no blessedness without God at all ; because without him there is nothing blessed , but every thing cursed which we do enjoy , Psal . 69. 22. Their Table becomes a snare , how well furnished soever it may seem to be , and that which should otherwise have been for their welfare , is turned into a trap , by which they are taken and snared unto their destruction , Job 29. 18. Their Portion is cursed in the Earth : It may be a large , a very plentiful and stately Portion , and men may bless them because of it , but the Lord abhors them , and the Curse of the Lord is upon them and their Portion : They were better indeed ten thousand times have no meat , than such sawce . Solomon tells us , that the prosperity of fools doth destroy them , and is as a Sword in their bowels to them : Their Cups of pleasure and delight , are but sweetned draughts of mortal Poyson : This the godly man seeth by Faith , and that this Poison will work in a little time in a visible way , and they will be brought into desolation even in a moment . VSE I. Examine your selves whether God be your All ; Can you say , Whom have we in Heaven but thee , and that there is nothing on Earth that we desire besides him : Prove your own selves by this Touchstone ; try your selves by this Weight and Ballance of the Sanctuary : If you do not attain to this , you are reprobate Silver , and the Lord will reject you . We have reason to examine our selves about this matter . 1. Because there are but few that make God their All : Many give him glorious Titles , and challenge an interest in him ; they call him their Lord , their God , and their King , yet in their serious and practical thoughts have higher estimations of lying vanities , than of God blessed for ever . Many there are that hear the Word of the Lord ; they come before him as his people use to do , and sit before him as his people use to sit , but amongst these how few are to be found that make him their All , that look for no happiness , no comfort , no good but in the enjoyment of him ? 2. We have reason to examine , because of the necessity of it , it must be done : Woe unto us if it be not done ; we are no Christians without it ; we are not in the state of Grace , if this be not : We are no more Saints whatever our Profession may be , than the picture or carkass of a man is a man. Oh! if we do not make God our All , though we may seem to be something , and may deceive our selves and others , yet in God's account we are nothing , and God will make nothing of us , i. e. will have no regard of us , or respect unto us another day . To help us now a little in our enquiry about this matter , I shall give you a few Characteristical Marks of such a Soul as makes God his All. 1. This Soul will love to draw near to God : To draw near to him by Faith , by Prayer , and in all the Duties and Ordinances of his Worship : you read in the last verse of this 73 Psalm : It is good for me to draw near to God : So saith every one that makes God his All : Oh I love to draw near to God , One day in the Courts of the Lord is better to me than a thousand elsewhere . I was glad when they said unto me , Come let us go into the house of the Lord : Whilst others say unto God , Depart from us , we desire not the knowledge of thy ways , Job 21. 14. And again , chap. 22. 17. They said unto God , Depart from us , and what can the Almighty do for us ? We shall get no good by Gods drawing near to us , nor by our drawing near to him ; and in the 15th verse of the 21 chap. of Job , What is the Almighty that we should serve him ? and what profit should we have if we pray unto him ? This is the language of the men of the world , their words are indeed stout against the Lord ; but saith the Soul that makes God his All , it 's good for me ; whatsoever the sentiments and apprehensions of carnal ones are , this I am sure of , it 's good for me ; I believe it to be good , and I have found it to be good ; all the people of God say it's good for them , and I will say it's good for me , to draw near to God : Lord , saith Peter , Whither should I go but unto thee ? Thou hast the words of eternal life : Lord , saith this Soul , Whither should I go but unto thee ? I love , I love to come to thee , for thou art my All , and all my Springs are in thee , and slow from thee . 2. He is one that fears to sin against God : He fears indeed nothing more ; his Motto is , Nil nisi peccatum timeo : There is nothing in all the world that I fear more than sin , because this is the only thing that can separate between him and his God ; and that can make a partition wall between him and his great All. He fears sin more than suffering , and will chuse it rather than iniquity ; because suffering doth not separate between the Soul and God. He fears sin more than poverty , than sickness , than death it self , for none of these can separate between the Soul and God. He knows what is exprest , Rom. 8. ver . 35 , &c. That tribulation , distress , persecution , famine , nakedness , peril or sword ; neither height nor depth , death or life , i. e. The pains of death , or the afflictions and sorrows of life , can separate from the love of God in Christ Jesus ; therefore he fears sin more than all . Sin is against God , suffering is only afflictive to the Creature . It 's sin only that causes God to hide his Face from us , and to set his Face against us . 3. When other things come into Competition with God , this Soul that accounts God his All , will leave them , and cleave to God. If he can't injoy Father and Mother , Brethren and Sisters , Houses and Lands with God , he will leave them all , because they are not his All , and will cleave to God. As Rath left her Kindred , and her Fathers house , and joyned her self to Naomi : And as it 's said , a man shall leave his Father and Mother , and shall cleave to his Wife ; in like manner will that Soul do , whose All the Lord is : As Mephibosheth said , Let Ziba take all , since the King is returned in peace , 2 Sam. 19. 29 So saith he , Let all go , I am willing to forgo them all ; if God will return to me in peace , and abide with me , I shall say , My lines are fallen in a fruitful place , and truly I have a goodly heritage . Sometimes we may see a Servant following two Gentlemen , but unto which of these the Servant belongs , we can't tell , until they part asunder , and then the Servant will go with the one , and leave the other . While we can have God and the world both , it 's hard to say which is our All , and which is our Master that we desire to serve ; but when they come to part asunder , and we can no longer injoy God and the world together , that Soul whose All the Lord is , will resolve with Joshua , that he will serve the Lord ; and as the Needle in the Compass leaves all the other points and stands to the North , so will he leave all his other injoyments , and joyn himself to the Lord in an everlasting Covenant to love the name of the Lord , to fear him , and serve him for ever . 4. Such as these will not be envious at the foolish when they see the prosperity of the wicked . I mean , this temptation will not abide in and upon them ▪ they will not remain under the power of it , though they may be surprized with it , but they will soon get out of it . He that makes God his All , cannot but see , that tho' they seem to possess all things , yet indeed they have nothing ; that they are more to be pitied than to be envyed ; and that they have greater cause to weep and howl even in the fulness of their sufficiency , than they have to rejoyce and be glad . It 's said of Jehoshaphat , that he had Silver and Gold in abundance , Riches and Honour in abundance , 2 Chron. 17. 5 , 6. but his heart was lift up to God in the ways of God : He valued not himself by his Riches and Honour , but by his relation to God , and interest in him ; without whom all other things had been but low-priz'd Commodities , and of very little account with him . The wicked man's Riches , Honours and good things are his All ; for what hath he more ? God pays them their Portion in the World's Coin , and in a little while will say unto them , You have received your Consolation : And then they will wish that they had begg'd their Bread with Lazarus on Earth , rather than their Water with Dives in Hell. Oh! pity these miserable Souls ; they have nothing within them or without them , that can do them any good : They have nothing but Sin within them , and that will damn them ; they have nothing but the World without them , and that cannot save them ; no , it will prove a heavy Mill-stone about their necks , which will sink them down deeper into the Gulf of Eternal Woe and Misery . I now pass on to the next , which is the 26th verse : My flesh and my heart faileth , but God is the strength of my heart , and my portion for ever . Where you have the Psalmists Complaint ; And secondly , the Psalmists Comfort . In the former part of the verse , you find him going forth weeping , My flesh and my heart faileth ; but because he had within him precious seed ; ( For light is sown for the righteous , and gladness for the upright in heart : This seed is already sown in their Hearts and Souls ; ) Therefore in the latter part of the verse , we find him returning again rejoycing with his Sheaves in his bosom : But God is the strength of my heart , and my portion for ever . We will first consider his Complaint ; My flesh and my heart faileth , 〈◊〉 will fail ; my flesh will fail , my heart will fail in a little time : He speaks in the present tense , to notifie the certainty of the failure : Such forms of speech are frequently used in Scripture : Babylon is fallen , is fallen — i. e. Babylon shallas surely fall as if it were fallen already . The Scripture speaks often of things that will be done , as if they were at present done , Rom. 8. Whom he justified , them he glorified ; that is , they shall as certainly be glorified , as if they were already in the Kingdom of Glory . Thus here , My flesh and my heart faileth , that is , it 's sure and certain that it will be so : My flesh , my heart ; we are not to understand it exclusivè , as if it were only appropriate to himself , and were not the case of others as we●l as his ; no , but you are to understand it inclusivè , as meant of all that dwell in these fleshly Tabernacles and Houses of Clay : This is a common case ; there is no exemption from this general Calamity and Affliction The Doctrine from hence , ( which I shall but briefly insist on ) is this : Doct. That the flesh and the heart of every man will certainly fail . Though at present this flesh of ours may flourish as the Grass ; and may be in its beauty as the Flower in the field ; yet as the Grass soon withereth , and the Flower soon fadeth , so will it be with our flesh . Though at present , these hearts of ours may be sound and strong , though they are every moment moving and beating in our bosoms , always opening or shutting . Still busie either in a way of contraction or dilatation ; but e're long all this work will fail , this motion will cease , the heart will faint and succumb , and the strings of it will be broken in pieces . Mans slesh and heart will surely fail : I shall in a few words animadvert , 1. Vpon the failing of mans Flesh . 2. On the failing of mans Heart : And then , 3. Shew whence this failing proceeds and doth arise : And , 4. Make some brief Application . 1. Mans Flesh that will fail : Flesh sometimes is taken in Scripture , Sensu morali , or rather , immorali & corrupto ; in a moral , or immoral and corrupt sense ; for the depraved Nature , for the unregenerate Part in man : As in Gal. 5. 17. The flesh lusteth against the spirit . Rom. 7. 18. In my flesh there dwelleth no good thing . So in Gal. 5. 19. The works of the flesh are manifest , &c. But this is not the meaning of it here . Though this flesh shall fail , and doth fail , for in every regenerate Soul , it is dying daily . Sin in the Godly hath lost its Sword. So that it can't kill ; it hath lost its Scepter , so that it can't rule , and in a few days it shall lose its Being , its Habitation and Residence . The death of the Body shall be the destruction of the body of death . Now sin is dying in them ; it hath received a deadly wound , but then it shall breathe out its last , and live no longer , to be a Thorn in their Eyes , or a Goad in their Sides , to vex and disquiet their righteous Souls , as now it doth from day to day : Then this cursed Inmate shall be turned out of doors , and Grace shall dwell alone in the Soul for ever . This body of death is now under a Curse , and then the Curse of the barren Fig-tree shall fall upon it , and no fruit shall ever grow on it more . But secondly ; Flesh is taken and to be understood sensu naturali & physico , in a natural and physical sense ; and thus we are to take it here : For the fleshly part of man , that fleshly substance that our bones are covered withal ; that fleshly Tabernacle in which the Soul of man doth dwell : This flesh will fail , Isa 40. 6 , 7. All flesh is grass , and the goodliness thereof as the flower of the field ; the grass withereth , and the flower fadeth , so will the flesh : All the goodliness of it , its comeliness , strength and beauty , all will fail : A blast will come upon all , which will cause it to wither and decay , which will turn it into rottenness , and make it become like a Moth-eaten garment , Job 13. 28. How beautiful soever you may now be , in a few days your beauty shall be turned into deformity : And how strong soever you at present be , it will not be long but this flesh of yours will become so weak , that it will not be able any longer to hold the spirit . The Lord hath determined a Consumption to come upon all flesh , Isa . 28. 22. and he hath many ways and methods to bring it about : As in Deut. 28. 21 , 22. Either by the pestilence , or a fever , or an inflammation , or an extream burning , or the sword , &c. How many hundred diseases and distempers are there up and down in the world , effecting this determined consumption : If God give any one of them a Commission to come to us , and to effect the same ( as surely at one time or other he will ) then will our Beauty consume away as a moth , and this blow of his hand will make our flesh to fail . 2. Mans heart will fail . This heart of man , which is that part that is primum vivens , and ultimum moriens in him , which is first alive , and dies last ; this heart will fail , grow cold and die away : It dies last , but die it must . This strong hold in man will be assaulted , and forced , nolens volens , whether it will or no , to surrender to the power of sickness and death : Sickness will come and closely besiege it ; one Disease and Distemper or another will give it a Summons ; then Death will come , that Mighty Conqueror , and break the very strings of it , and so quite subdue it . Thus , as you read Eccles . 12. ver . 6. This golden bowl will be broken , and the pitcher will be broken at the fountain , and the wheel will he broken at the cistern ; that is , the heart of man , with all the instrumental and subservient parts , whereby supplies of Blood and Spirits are conveighed from it , into the several parts of the Body , will break and fail , and the Offices of these parts will cease , and be performed no more . 3. We are to shew from whence this failing doth proceed . The answer to this Question , hath occasioned many serious thoughts amongst the Wise men of this world ; I mean , amongst many Sage Heathens and Profound Philosophers ; these evils and miseries they were sensible of , and complained of them ; but the rise and original of them they could not come to the knowledge and understanding of : This wisdom and understanding was too deep for them to sound with their line of reason , and too difficult for them to attain unto : Therefore they looked upon death , and all the failings and tendences thereunto to be a common Tribute , laid upon every Creature to pay ; to be an Universal Law that all Mankind must obey ▪ and submit to : And to have the same reason that other mutations and changes have , which they did see in the course of nature every day : And they could render no other reason , but the same which they gave when they saw other things dissolved into their Elements : This is a common fate , Sic fata volunt : It 's so appointed by the Higher Powers ; but the reason of the appointment they could not find out . And because they did apprehend no farther , it 's no great wonder why they did fear death and dissolution no more than they did ; but rather expected or desired it , as a rest from their labours , and an end of all their sorrows and miseries . But God hath shewn in his Word unto us the true cause of all our woe , and the original of our failing and dying ; that all proceeds from mans sin ; Hinc illae lachrymae ; from this cursed root of bitterness doth spring and arise all our Worm-wood and Gall. Rom. 5. 12. By one mans disobedience sin entred into the world , and death by sin : Death with all its appurtenances , with all that leadeth to it , and all the miseries that follow after it ; all are the issues and products of sin : There had been no sickness , no death , no failing of heart or flesh , had there been no sin . Man hath sown unto the flesh , and therefore of the flesh must reap corruption , Gal. 6. 8. Sin as naturally produceth these evils , as every Seed doth produce and send forth its own Herb : It 's this that hath opened the Sluce , and let in that Inundation of miseries , that we poor Creatures are assaulted and over-whelmed withal . It 's storied , Of a Person travelling in Germany , and beholding the ruins and desolations which the Wars had made there ; that he said , Haec sunt peccata Germanorum ; that is , these ruins and desolations are the Germans sins ; meaning , that their sins and provocations were the procuring causes of all their mischiefs and miseries . James 4. ver . 1. The Apostle proposes a question , and gives the resolution of it : From whence ( saith he ) come wars and fightings , with all their mischievous and destructive attendances ? He tells us , they come from the lusts of men that war in their members against the Lord , and against their own peace , comfort and tranquillity . There had been nothing but good Seed in the whole Creation , which would have brought forth good fruit , had not man by his sin sowed tares : There had been no pricking bryar , nor grieving thorn , there had been nothing to hurt or destroy in the whole Universe , had it not been for mans sin : Man hath sowed the wind , and reaps the whirl-wind . We will now make some brief Application , and so dispatch this point . VSE I. Let 's all look to this , that all be well within with our Souls and Spirits , because these failings and failures will certainly come upon our slesh and our hearts : Oh look to your Souls , and ask them often how they do ? And whither they are not in danger of failing too ? I mean of being lost and undone for ever . Oh it 's sad to have a failing Body , and a perishing Soul ; to have a pained and languishing Body , and to have a pained and dying Soul ; troubles without and terrors within ; this must needs be doleful and dismal : The spirit of a man will bear the infirmities and failings of the Body , if that be but sound , and in a good condition ; but if that be wounded and galled with the guilt of sin and apprehensions of wrath , what is there then to help us to bear ? VSE II. Let 's think seriously of this failing : Make me to know how frail I am , Psalm 39. 4. Help me to ap●rehend and consider what a poor failing Creature I am , saith David ; those of you that have Bones full of Marrow , and Breasts of Milk , that are in your Health and Strength , and seem to slourish like the green Bay-tree ; Oh consider this and lay it to heart , that your Flesh and your Hearts must fail before it be long . The Lord help us so to consider it , that we may apply our hearts to Wisdom ; Oh that there were such an Heart within us ! Eccles . 11. 8. If a man live many years , and rejoice in them all ; yet let him remember the days of darkness , for they will be many . Oh don't let us forget the days of darkness ; let us not put away from us the evil days of failing , of trouble and affliction , because they will assuredly come upon us . Some Heathens accounted it true Wisdom and sound Philosophy to meditate often of Death : To be sure this would be of excellent use , and would much conduce to the promotion of Piety and true Religion , if we would be much in meditation on this Subject . Let it be much in your thoughts in your lying down , and in your rising up , in your going out , and in your coming in , at home and abroad ; Oh consider that your Flesh and your Heart must fail in a little time . This frequently considered on , and often revolved in our minds , would ( by the assistance and operation of the Spirit of grace ) doubtless better us to a far higher degree than yet we have attained unto . 1. We should verily be less earthly than we are , did we ponder this more in our hearts than we do . We should not be so much concerned about the Body and the things thereof as we are , did we seriously consider this : Certainly men would not spend their days , waste their lives , prostitute their Consciences , in making provision for their Flesh , and in getting supplies for their Bodies ; did they seriously consider that this Fabrick of the Body , this Tabernacle of dust , this House of clay , is falling down about their ears , and then what profit will they have of all that they cared for , and laboured after under the Sun ? Were this well considered , we should not be so like the Serpent as we are , which goes on its Belly and seeds on Dust . Mens Souls cleave unto the dust as David speaks , though in another sense , Psal . 119. 25. Adhaerent pavimento : They are as if they were all Flesh , and had no Spirit to mind at all , as if they were all Body , and had no Soul , which would not be , if this were well considered by us . 2. We should be surely more heavenly than we are , if we did meditate more on the failing of our Flesh and our Heart . We should be more heavenly in our Conversations , in our Communications , in our Hearts and Affections , in our Labours and Indeavours . This would cause us to groan to be delivered out of this failing Tabernacle , and to be cloathed upon with our House which is from Heaven . Here we have no continuing City , saith the Apostle , Heb. 12. 14. There is not a House in it , but what is failing , decaying , and even ready to drop down : Therefore we seek one to come ; even a City that hath Foundations , and will never fail , whose Builder and Maker is God. VSE III. Let 's from hence learn to hate sin to a greater degree than yet we do . This is the evil of evils ; the greatest evil of all evils ; and the evil that is the cause of all our other evils : It 's this that doth us all the mischief : All our Consumptions , our Pains , Diseases , Distempers , Failings come from this cause . It 's strange indeed , that men should be in love with their deadly Enemy ; that they should entertain it in their Bosoms , that they should lodge it so near their Hearts : That they should nourish this Viper which will gnaw out their very Bowels , and will assuredly feed upon the slaughters and ruins of its dearest lovers . Oh if we love our sins we are cruel unto our own Souls . If any man among our selves , should take away our Money , should fall upon us , and beat , and wound us , or deprive us of any worldly accommodation ; how easily can we hate such a Person ; and how hardly be reconciled to him ? Oh learn to hate sin ; all ye that love the Lord hate evil ; all ye that love your selves , that love your Souls , hate sin : There 's nothing more prejudicial and destructive to us . This is the Enemy that robs and wounds us ; this weakens and debilitates our Bodies , and ruins our Souls : This is the Enemy that separates the Soul from the Body , and God from the Soul. Thus we have done with the Psalmists complaint , My Flesh and my Heart faileth , there 's the dark side of the Cloud : We pass on now to the bright side thereof ; which is the Psalmists comfort , But God is the strength of my Heart , and my portion for ever . Thus , as in 1 Sam. 30. 6. he encouraged himself in the Lord his God ; and in the view and apprehension of the failing of his flesh and his heart , these consolations did refresh and delight his Soul. Here I shall only glance a little upon these three particulars , which may serve for so many Doctrinal Observations . 1. That God is the Believers strength . 2. That God is the Believers portion . 3. That God is the Believers everlasting portion . Every one of these is a Well of Salvation , out of which with the Bucket of Faith , we may draw out abundance of the Waters of Consolation to chear our Hearts withal in our greatest troubles . 1. God is the Believers strength : From God he hath strength , 1. To bear his burdens . Alas ! without the strength of God , we should faint in the day of adversity , because our strength is small : God puts underneath his everlasting arms , and enables them to bear : He strengthens them with all might by his Spirit in the inward man ; and helps to undergo the miseries , infirmities and burdens , that are upon the outward man , therefore by Faith we should cast all our burdens upon him , for he hath promised to sustain us , Psal . 55. 22. He will give us shoulders suitable to our burdens , or else suite our burdens to our shoulders . 2. From God he hath strength to do his Duties : As he gives shoulders for every burden , he hath for us to bear , so he gives hands for every piece of work he hath for us to do : Alas ! Without him we can do nothing , as the Hand can do nothing without the Head , the Body can do nothing without the Soul ; no more can we do , without the strength of God : Therefore where ever there is a command that finds us work , there is always a suitable promise to find us strength : I will cause you ( saith God ) to walk in my ways , my grace shall be made sufficient for you : God doth not deal with us as the Egyptian Taskmasters did with the Israelites , who required Brick , but would give them no Straw : God doth not require Duty and Service of us , and leave us to get strength to do it , where we can ; no , but is pleased graciously to promise , that he will give what he doth command , and that his Spirit shall help our infirmities , and that he will strengthen us unto the performance of every good work . 3. From God he hath strength to overcome his corruptions . Were it not for the power of God resting on them , and working in them , these Sons of Zerviah would be too hard for them ; these mighty Philistines would certainly vanquish and overcome them . Therefore he goes out against them in the Name of the Lord , as David did against that Philistine Giant , 1 Sam. 17. 45 knowing , that in his own strength he cannot prevail ; therefore he begs of God to teach his hands to war , and to strengthen his fingers to fight , that he may be avenged on the Enemies of God , and of his Soul , and be made more than a Conquerour in and through the strength and power of Christ Jesus : It 's from the Spirit and strength of Christ , that any Soul is enabled to mortifie the deeds of the flesh ; without this strength , instead of mortifying our lusts , our lusts , to be sure , would mortifie us , and lead us captive as it were bound hands and and feet , and triumph over us . 4. In God is his strength to stand it out against , to resist and to overcome Satan's Temptations . The Tempter is strong , and we are weak ; he did overcome Man when he had no sin , and gave him a sad fall ; even then , when he was in the rectitude of his Nature , when there was nothing within to take the Tempter's part : But now he hath much more power over us , because we have a party within us , that upon every occasion and temptation , is ready to betray us , and to deliver us up unto him . So that if we be not kept by the power of God through Faith in Christ Jesus , unto salvation , we shall undoubtedly come short of the Kingdom of God : We have not only flesh and blood , but principalities and powers to wrestle withal . How shall we quench the fiery Darts of the Devil ? How shall we resist his strong Temptations , when we are weak as Water , if we be not strong in the Lord , and in the power of his might , and be not strengthned by the hand of the mighty God of Jacob ? But God tells us , that we have more with us , than we have against us , though the Gates of Hell , and all the Power and Policy of that Kingdom of Darkness be engaged against us . He hath assured us that he will be with us , and strengthen us , and that the Gates of Hell shall not prevail against us . VSE I. Learn from hence , That such as are without God are without strength : You are in the midst of Enemies , and have no strength to resist them ; in the midst of dangers , and have no strength to fly or make an escape , and so to deliver your own Souls . You are without strength for active Obedience , you can do nothing as you ought to do it , you are without strength for passive Obedience , you can bear and suffer nothing as you ought to bear it ; in a word , you have strength for nothing but to fight and rebel against God , and in so doing you do but kick against the pricks , you wound your own Souls , and add coals of fire to your Eternal Flames . VSE II. Let the people of God have frequent recourse unto their strength . The name of the Lord is a strong Tower , the righteous fly unto it , and they are safe ; all is well with them then . Let me tell you , that you are but a feeble people of your selves , every blast of Temptation will blow you down ; every gust of the wind of Affliction , every wave and billow , will overcome and overwhelm you ; every duty and service will be too mighty for you ; therefore have recourse to your strength , keep close to your strength . You read Prov. 30. 26. That the Coneys are but a feeble Folk , therefore they dwell in the Rocks . Oh! go to the Rock that is higher than you , dwell in the Rock , and build upon the Rock ; and this Rock will be a hiding-place from the wind , a covert from the storm , and afford a shadow unto you in a weary Land : You will find Honey in this Rock to delight you , Water in this Rock to refresh you , Strength in this Rock to support and bear you up , when your flesh and your heart will fail you . This Rock will follow you whither soever you go , it will never leave you nor forsake you : When you go through the Fire , and the Water , you will find it present with you ; as Isa . 43. 2. When thou passest thorow the Waters , I will be with thee , and thorow the Rivers , they shall not overflow thee : When thou walkest thorow the Fire , thou shalt not be burnt , neither shall the Flame kindle upon thee . None have such a Rock as is our Rock ; we may appeal to the very Enemies of God themselves to be Judges , if they would speak arbitrio sano , and judge according to evidence . Let us then fly to our Rock by Faith and Prayer ; let us get into the clefts of it ; if we build upon this Rock , and put our confidence in it , we shall never be moved . 2. God is the Believer's Portion . The people of God are the Lord's Portion , and Jacob is the Lot of his Inheritance — And the Lord calls them his pleasant Portion , Deut. 32. 9. God indeed would be very poor in the World , and would have no pleasure in the works of his hands , were it not for them : So God is their Portion , he hath made over himself by a deed of gift , to be their God , and their exceeding great Reward : And here I might shew you : 1. What an enriching Portion God is . 2. What a Soul satisfying Portion God is . And 3. What a Soul-saving Portion God is . But I have no time to enlarge upon these things : If you know God , you know it all , and abundantly more than I am able with words to express . I shall therefore only shew you , first , how they came to have this Portion ; and then secondly , make some brief Application . First , How they came to have this goodly Portion , and to be instated in such an Inheritance , which is incorruptible , undesiled , and that fadeth not away . For answer , First , Negatively , 1. They were not born to it . Some among men are born to great Portions , and large Inheritances ; these are their birth-right , and intailed upon them as being the lawful Heirs of such and such persons : But the Lord knows , that we are all base-born , because born in sin : Our Father was an Amorite , and our Mother an Hittite ; and so we are become an accursed generation , and are Heirs of nothing but Wrath and Hell : We did no sooner live , but we deserved to die ; and no sooner did we see the Light , but we deserved that God should give us our Portion among Devils and damned ones , in the Kingdom of Darkness : In the Womb we were like the Cockatrice Egg , fill'd with deadly Poyson , and since we came thence , we have been like the troubled Sea , casting forth myre , filth and dirt . As we are Adam's Children , if God should pay us our Portion that belongs unto us , it would undo us for ever . Secondly , They did not get this Portion by their own industry , labour and diligence . Sometimes among men the diligent hand makes rich ; and persons born to nothing come to acquire great things , and to purchase for themselves large Revenues . But so it is not here ; this Portion was not acquired by us in this way . Alas ! what were we able to do in order to this , whose hearts are deceitful and desperately wicked above all things ? as God , who knows us infinitely better than we know our selves , witnesseth of us . We have nothing within us to principle any one good action : If the Tree be bad , so must the Fruit of necessity be . If we would attain to this of our selves , we must first pay the debt which we owe to Justice for our sin ; and then we must perform that sinless and unspotted obedience which the Law demands . Both which all the men on Earth , and I may add , all the Saints and Angels in Heaven , are not able to do . Thus negatively . 2. And Positively . We are born again to it , by the Resurrection of Jesus Christ , 1 Pet. 1. 3. Who hath begotten us again unto a lively hope by the Resurrection of Jesus Christ : The meaning is , that being born again , we slie to Jesus Christ by Faith , and by his Resurrection are assured , that God is reconciled , and that our Peace is made , our Debt is paid ( for otherwise he having been arrested and laid in the Prison of the Grave , he had not risen again and come forth from thence , if full satisfaction had not been given ) and thus we come to a lively hope , that now we are upon good terms with God , and that he is become our Father , and will be the portion of our Souls for ever . VSE I. Hence we may be informed , That none are so rich as the people of God : None so rich in possession , none so rich in reversion : Many of them seem to have nothing , yet they possess all things : None can tell how rich they are , but they that can tell how rich God is , for the riches of God are all theirs . VSE II. Let the people of God make use of their portion ; is men do , for the supply of those things they need ; they go to their portion , and with that procure those necessaries and conveniences which they want . Oh , let the people of God , go to their portion every day , and make use of it , for all they want for their Bodies , or for their Souls , for their inward , and for their outward man , for Time and for Eternity : There are some men of the world that do not use their portion , Eccles . 6. ver . 2. There is a man to whom God hath given Riches , Wealth , and Honour , so that he wanteth nothing for his Soul of all that he desireth ; yet he hath not power to eat thereof . By reason of inordinate Love , distrustful Providence , and the incumbrances of earthly imployments , they hinder themselves of the injoyment of what they have ; and so they are Poor in the midst of their Riches , and Beggars in the midst of their Abundance . There is as it were a Spell set upon their Estates , so that their Wealth says to them , Touch not , tast not , handle not . They are like the Dog in the wheel , that toils all the day to Roast meat for others eating . Truly many of Gods own people live exceedingly below their allowance , they live , as if they had nothing , were worth nothing , when they have a rich Portion ; they have it , but they do not use it : What comfort , what joy , what peace which passeth all understanding , might they find in it , if they would live by Faith upon it ? VSE III. Let all be exhorted to get this Portion : What will you do when your Flesh and your Heart faileth , if God be not your Portion ? What will you do when Death and Judgment comes , if God be not your Portion ? Oh Death will be deadly to you , if God be not your Portion ; Judgment will be terrible and amazing , and you will be ready to cry to the Rocks , to the Hills and Mountains to fall upon you , and to hide you from the wrath of the Lamb that sits upon the Throne , if God be not your Portion . Oh get this portion ! I told you before , that it is not procured by our indeavour , we can't purchase it by all that we are able to do ; but this is procured by another ; there is a near Kinsman of ours , that hath redeemed this morgaged or lost Inheritance , that is , Jesus Christ ; the right of Redemption did belong to him , and he hath done the part of a Kinsman for us . Now if we will come to him as poor , miserable and undone Creatures , and take this Inheritance thankfully out of his hands ; if we will receive it , in his right , and submit to his terms , which are as reasonable as can be desired ; then this Inheritance is our own , and God will become our Portion again . Oh , get this Portion , or you get nothing ; get this Portion , and you get all ; this Portion will make you happy in Life and Death . If God be your Portion , if your Possessions are lower he will heighten the Fruition : He can croud in abundance of comfort in a little of the Creature . He can make a single Dish out-vye a Feast , and the meanest fare , suppose a Dinner of green Herbs , to be sweeter and better than a stalled Ox. With God a small Stock , will be more comfortable and satisfying than a large Revenue . Or if he susser us to be bereaved of all , he himself will be instead of all . He hath taken to himself the names of all things needful and comfortable , to intimate to us , that he alone stands for all they signify or are worth . Therefore he is called a Portion , an Inheritance , an Habitation , high Tower , Shade , Strength , Deliverer , Friend , Father , Husband , &c. To let us know that all these are nothing without him , and that he can be all without these ▪ Without this portion , when you come to die , not Angels but Devils will receive your Souls : and eternity will not be the measure of your joys but of your woes : Oh think of your dying day , and how near you may be to that day , and be awakened to make sure of this portion . Death is riding its Circuit , up and down every day , it will not be long but it will come to us : it will come with its Sythe , and Mow us down , it will come and take down the Glass , and stop our breath , and tell us that we have lived our last ! Oh then , make sure of this portion : and he will be your God in Life , in Death , and after Death to all Eternity . Make sure of this portion , or you will have the wicked mans portion , Psal . 11. 6. Vpon the wicked he shall rain snares , fire and brimstone , and an horrible tempest ; this shall be the portion of their cup. 3. God is their everlasting portion . A portion that they shall never leave , a portion that they shall never lose . For we must have a better and a more induring substance , than can be had and injoyed here : we shall outlive all these things . A portion in this world will not serve our turns , because we are hastning away out of this world into an everlasting state ; and therefore must get an everlasting portion : Alas , A month may devour us and all our portion that we have here , Hos . 5. 7. yea a week , a day , a night , may devour all ; but the Godly mans portion is everlasting . God , saith the Psalmist in the Text , is my portion for ever . There 's nothing but God that suits the Souls nature ; nothing but God that can fill the Souls Capacities , nothing but God that can equal the ▪ Souls duration . Here is a Portion indeed that is Coaetaneous with the immortal Soul of man. As for all the perfection that is here below we shall soon see an end of it : As David said , I have seen an end of all perfection , Psal . 119. 96. he speaks not of every kind of perfection , but of all the perfections of one kind : as for divine perfections and injoyments they have no end ; therefore an end of them cannot be seen ; but all humane perfections and injoyments they must and will end . By the sight of his eye , he had seen an end of many humane perfections ; and by the sight of his mind he had seen an end of them all ; some he had seen already ending , and he saw of necessity that all must end . But the Godly man hath an everlasting Portion , a Portion that shall survive all the Vicissitudes , and changes of time : in fatal period shall ever come to put an end to their injoyment of this Portion , to denude or rob them of this precious treasure . To the enjoyment of this blessed and everlasting Portion , our Friend ( whose death was the occasion of this discourse ) is gone ; and now all tears are wiped from her eyes , and she is bathing her self in those rivers of pleasures that are at Gods right hand for evermore . Tho' she be dead , she yet speaketh ; she speaketh to her yoak-fellow and children that she hath left behind , to live godly , righteously , and soberly in this present world , as she did ; to mind their precious and immortal Souls , to provide for Eterity and to lay a good foundation against the time to come , 〈◊〉 she did . She speaks to us all , to be followers of them , 〈◊〉 through Faith and patience inherit the Kingdom : Such a one she was , under her long affliction though she di● groan , she never grumbled ; though she mourned , 〈◊〉 she never murmured ; her earnest desire was rather to be●● her affliction sanctified to her , than removed from 〈◊〉 . As to life or death , she left it wholly to Gods choice chusing infinitely rather to be at his dispose than her own . I verily believe that if life and death had been put in a Pair of Balances , she would not willingly have 〈◊〉 in one dram , to turn the Balance any way . The Kingdom of Heaven had already entred into her , and she had a longing desire ( if her time was come , and her work done ) to enter into it . FINIS . Notes, typically marginal, from the original text Notes for div A86062-e190 Haec tria pro trino numine mundus habet John 10. 18. Prov. 1. 32. Psalm 84. 10. Psalm 122. 1 Mal. 3. 13. 
A87089	----	Death's alarum: or, Security's vvarning-piece. A sermon preached in S. Dionis Back-Church, at the funerall of Mrs. Mary Smith (daughter of Mr. Isaac Colfe, formerly minister of Gods Word at Chadwell in Essex, and late wife of Mr. Richard Smith of London, draper) who dyed the 9th. day of Novemb. 1653. and was buried the 16th of the same moneth. By Nath: Hardy, Mr. of Arts, and preacher to that parish. Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A87089 of text R206763 in the English Short Title Catalog (Thomason E725_4). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 82 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87089 Wing H714 Thomason E725_4 ESTC R206763 99865869 99865869 118120 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87089) Transcribed from: (Early English Books Online ; image set 118120) Images scanned from microfilm: (Thomason Tracts ; 112:E725[4]) Death's alarum: or, Security's vvarning-piece. A sermon preached in S. Dionis Back-Church, at the funerall of Mrs. Mary Smith (daughter of Mr. Isaac Colfe, formerly minister of Gods Word at Chadwell in Essex, and late wife of Mr. Richard Smith of London, draper) who dyed the 9th. day of Novemb. 1653. and was buried the 16th of the same moneth. By Nath: Hardy, Mr. of Arts, and preacher to that parish. Hardy, Nathaniel, 1618-1670. [4], 32 p. Printed by J.G. for Nath: Web, and Will: Grantham at the sign of the Bear in S. Paul's Church-yard neere the little North Doore., London, : 1653. Annotation on Thomason copy: "December. 21.". Reproduction of the original in the British Library. eng Smith, Mary, d. 1653 -- Death and burial. Bible. -- N.T. -- Mathew XXIV, 44 -- Sermons. Funeral sermons -- 17th century. Death -- Early works to 1800. Sermons, English -- 17th century. A87089 R206763 (Thomason E725_4). civilwar no Death's alarum: or, Security's vvarning-piece.: A sermon preached in S. Dionis Back-Church, at the funerall of Mrs. Mary Smith (daughter of Hardy, Nathaniel 1653 12784 115 65 0 0 0 0 141 F The rate of 141 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Elspeth Healey Sampled and proofread 2008-04 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion DEATH'S ALARUM : OR , SECVRITY'S WARNING-PIECE . A Sermon preached in S. Dionis Back-Church , at the Funerall of Mrs. Mary Smith ( Daughter of Mr. Isaac Colfe , formerly Minister of Gods Word at Chadwell in Essex , and late Wife of Mr. Richard Smith of London , Draper ) who dyed the 9th . day of Novemb. 1653. and was buried the 16th . of the same MONETH . By NATH : HARDY , Mr. of Arts , and Preacher to that PARISH . Revelat. 16. 15. Behold I come as a Thief , Blessed is he that watcheth and keepeth his garments , lest be walk naked , and they see his shame . Greg. Mag. Hom. 13. in Evang. Horam ultimam dominus noster idcirco voluit nobis esse incognitam , ut semper possit esse suspecta , ut dum illam praevidere non possumus , ad illam sinc intermissione praeparemur . LONDON , Printed by J. G. for Nath : Web , and Will : Grantham at the sign of the Bear in S. Paul's Church-yard neere the little North Doore . 1654. ERRATA . PAge 7. line 22. read from , p. 8. l. 14. blot out the fig. 5. l. 25. for foremarning r. forearming , in marg. bl . out est . p. 12. l. 30. for soules r. skulls , p. 14. l. 2. for so r. to , l. 14. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , p. 15. l. 16. after readiness adde consisteth , p. 24. l. 11. before sense r. high , l. 12. blot out high . To the Reverend Mr. Abraham Colfe , Minister of Lewisham in Kent : After the numbring of many yeares on EARTH , yeares without number in HEAVEN . Worthy SIR , UPon your first motion of publishing this Sermon , I took it into a serious review , and finding the notions very common , and the expressions home-spun , I adjudged it unworthy to survive ( except in the memories of the Auditors ) that houre wherein it was preached : But being loath to deny your desire , I resolved to deny my owne judgement , and withall , hoping it may prove usefull ( though not to informe the judgement , yet ) to awaken the conscience of the Reader , I am willing to hazard my owne reputation , if I may advance the edification of others . That which ( Reverend Sir ) I conceive to be a subordinate end in your intention , is to testifie your abundant ( yet deserved ) respects to your deceased Neece , in taking care that whilest her body rots her name might live ; and surely , since the memory of the just is blessed , an endeavour to perpetuate it is pious . Praise-worthy then is your regard of her memory , but much more commendable is that course which you have taken for preserving your owne , by an eminent and lasting * act of charity , for which the generations to come shall call you blessed . Indeed by this worthy work you have honoured the Parish whereof you have been , and are a carefull watchman ; the Church of England , to which you have been an obedient Son ; the Gospel , of which you have beene a laborious Preacher ; and Protestant Religion , of which ( I trust ) you are a sincere Professor . And truly , both the present and future ages will be very ingratefull , if they shall not highly honour so munificent a Benefactor . However ( I hope ) you have so learned Christ , as not to make mens applause the scope at which you aime , or marke whereat you shoot , well knowing that vaine-glory sullyeth the splendour , and evacatueth the reward of our best actions , turning Christian charity into pharisaicall hypocrisie . To Gods mercifull acceptation ▪ and gracious remuneration ( I doubt not , good Sir ) but you commend your pious and charitable designe , who ( though men should ) will not be unrighteous to forget your work and labour of love . To his powerfull protection and most wise direction , I commend both you and your endeavours , who will not forsake you now you are aged , but preserve you to his heavenly Kingdome . To whom be glory for ever and ever . AMEN . I subscribe my self ( Sir ) A cordiall honourer of your Vertues , NATH : HARDY . MATH : 24. 44. Therefore be ye also ready , for in such an houre as you think not , the Sonne of Man cometh . THis Chapter is a Sermon , The Preacher whereof was no other than the Lord of Preachers and great Prophet of his Church : The Theame whereabout it is conversant is his coming , and that in a way of Judgement . And those two genuine parts of a Sermon , Explication and Application divide the Chapter : The former describeth the signes and manner of his advent , from the first verse to the 42. The latter prescribeth an expectation of , and preparation for it , from the 42. to the end . The Text I am now to handle lyeth within the compasse of the latter and most practicall part of the Sermon : in which , ( the designe of our blessed Saviour being to urge a watchfull readinesse for his coming ) he pursueth a double Metaphor ( couching logicall reasons under rhetoricall allusions ) the one in the following verses , the other in the foregoing . The subsequent similitude is borrowed from a servants behaviour in reference to the coming of his Lord . No Topicks more prevailing , especially with vulgar judgements , than those which are drawne à commodo & incommodo , from the danger or benefit , detriment or emolument that accrueth by the neglect or performance of that to which we perswade , upon which account it was that Catiline said to his Souldiers , Quem neque gloria neque pericula movent , nequicquam hortere , That man is unperswadable who can neither be affrighted nor allured : both these arguments Christ is here pleased to make use of , at once representing the comfortable felicity of a vigilant , and the dolefull , nay dismall misery of a secure servant , when their Lord shall come . The precedent resemblance is seemingly very harsh , and yet really very fit , wherein you find mention made of an Housholder and a Thief , yea ( which is the Riddle ) Christ compared to the Thief , and his Disciples to the Housholders . That those who are ( most justly ) afterwards called servants , should here be termed Housholders , is somewhat strange , and yet this in some respect is very congruous ; since every mans body is an house wherein he dwelleth , his thoughts , words , and actions , are as his family , which he must governe , and his soule , more worth than a world , the treasure which he is to take care of . But though this part of the comparison may admit of a favourable construction , yet the other seemes altogether incompatible . Methinks when I read Christ resembling himself to a Thief , I am ready to say , as once S. Peter in another case , Be it far from thee , Lord , this shall not be unto thee . Blessed Jesus , thou thinkest it no robbery to be equall with God , and dost thou here , as it were , equalize thy selfe to a robber ? thou callest thy self , and not without good reason , a little after this , Lord , and can the Lord of the house become a Thief , the Owner a Robber ? Thou didst tax the Multitude for coming against thee as a Thief , and doest thou here speake of thy selfe as if thou wert a Thief ? It was an high affront , when the Jewes numbred thee with Thieves , nay preferred a Thief before thee , and art thou so injurious to thy self , as to cloath thy self under the appellation of a Thief ? Rather ( to allude to S. Paul's expression ) Let Christ be true , and every Man a thief . Indeed , well may the thief lye at our doores ; our first Parents were robbers in eating the forbidden fruit , and wee , their unhappy Progeny , are no lesse guilty , not onely in their loynes , but in our owne persons , by uncharitablenesse , by sacriledge , by idlenesse , and prophanenesse : but as for the innocent Messiah , what hath he done that may deserve the title of a Thief ? To all this the answer is easie , if we consider that it is not a charge or accusation , but onely an allusion or comparison . Christ doth not make himselfe the same with , because he likens himselfe to a thief , nor indeed , is it himselfe ▪ but rather his advent , which is here compared to the coming of a Thief . But it will still be objected , how can this be verified ? We elsewhere finde Christ plainely opposing his to a thiefe's coming , The thief cometh not but to kill and steale , and destroy , but I come , saith Christ , that they may have life . True , but that is spoken of his first coming , which was in mercy . It may be replyed , this cannot be asserted of his coming in displeasure , since the coming of a thief is to take from men their owne , to doe wrong , to injure the innocent ; whereas the coming of Christ is , like that of a Iudge , to give every man his owne , to doe right , to punish the nocent ; and these two are so far from being like , that they are directly contrary . To unfold this riddle , therefore , you must know , that this expression is parabolicall ; and parables , like knives , cut onely in the edge , to wit , the scope : now his aime in likening this advent●o that of a thief is onely to take in the consideration of the time . Excellent to this purpose is that of Simon de Cass●a , Similitudo Christi ad furem non est personae ad personam , nec negotii ad negotium , sed temporis ad tempus , The parallel here holdeth not between person and person , or businesse and businesse , but betweene time and time ; and therefore the Apostles , Paul and Peter , though ( after Christs example ) they are bold to use this allusion , yet with an explicatory addition , where they say , The Lord cometh as a thief in the night ; and thus it fitly agreeth , since as the coming of a thief in the night is unexpected , because the good-man of the house is then asleep , & thinketh not of it ; so is oft times , especially to wicked men , the coming of Christ ; and that this is the meaning of the Protasis in the former , appeareth by the Apodosis , or reddition of the similitude in this verse which requireth our constant preparednesse , because of his sodaine coming , Be you therefore ready , for in an houre , &c. The words ( if taken in their fullest latitude ) present us with foure considerables : Here is , 1. An Advent supposed in the last word Come , and what coming of Christ is here intended would be a little enquired into : To cleare which we must distinguish of those severall comings which are attributed to him in Scripture , nor can they ( in my weak capacity ) be more clearly differenced , than by considering a salvificall and a judiciall advent of Christ , and each of these as both visible and invisible . Christs coming to save is either in the flesh , or in the spirit ; his first coming into the world , and his daily coming into our hearts , are in their prime intention salvfiicall ; his visible coming was to be the Sonne of Man , that in our nature he might purchase salvation for us ; his invisible is by his spirit , to make us the Sonnes of God , and thereby apply this salvation to us ; but neither of these can be here meant , since his coming in the flesh was already past , whereas he speaketh of a future advent ; nor can wee make our selves ready against his coming in the spirit , but it is the coming of the spirit which must inable us to make our selves ready . Passe we on therefore to his judiciall coming , which is either generall or speciall , personall or virtuall , and so visible or invisible . There shall be at the end of the world , a glorious coming of Christ in person , to execute a manifest and righteous judgement upon all mankinde , rewarding every man according to his works ; in the meane time , Christ cometh in his power by secondary instruments to every particular man , and sometimes to whole nations : in which respect , when by plague , famine , and warre , Kingdomes are destroyed , and when by casualties , or sicknesse , persons are cut off , Christ is said judicially to come to them : Now all these , after a sort , and in some sense , may be here understood , That coming of Christ , which is literally and most properly meant , is , doubtlesse , his coming by Titus Vespasian against Jerusalem , to overthrow it , and thereby bring vengeance on the Iewes , for their most unjust and ungratefull murther of him . But though this be the literall and primary sense , yet it will not ( I conceive ) be denyed by any , but that many of the things mentioned in this Chapter are , or at least , may be applyed to that last coming of Christ , since we may look upon that destruction of Ierusalem as an Emblem of the worlds judgement ; and yet ( to draw nearer this present occasion ) the latter part of this chapter , and so this verse may morally be accomodated to the particular coming of Christ , by death , to every person : in reference to which , the counsels here given are very pregnant and apposite . 2. Next to the advent supposed , is observable , the person characterised , by this appellation , the Son of Man , a title which our blessed Saviour very often giveth to him selfe , thereby setting us a pattern of humility , in having low conceits , and using mean expressions concerning our selves . But that which would here be considered , is upon what account he calleth himselfe by so mean a title , when he speaketh of so glorious a coming . If you cast your eyes on the 42. verse , you shall there finde him using the magnificent title of a Lord , a terme , as most truly agreeing to him , so best fitting his advent , wherein he manifested himselfe as a Lord punishing his Rebels ; but yet it is not without a reason , that having called himselfe Lord , before , he stileth himselfe , the Sonne of Man ; here , namely , to prevent the scandall which might be taken at the meannesse of his present condition : likely it is that the tenuity of his externall aspect rendered his prediction contemptible . What need we regard the words , or feare the threats of this Carpenters Sonne ? might the Iewes say , at least within themselves . To prevent which , Christ is pleased to call him selfe the Son of Man , as if he would say , in answer to such an objection . However , I am a poore weak man , yet the day is at hand when I will come in might and power , to avenge my self upon my enemies . 3. The third observable is the time of this persons advent specified , and that to be both speedy , and sodaine , in an houre when you think not ; speedy , because in an houre , one of the shortest dimensions of time ; it may be long before Christ come , but when he cometh he will not be long about it , and therefore he saith , not in a yeare , or a moneth , or a day , but an houre ; nor is it onely speedy , but sodaine , because in an houre men think not of , and by this , an addition is made to the preceding expression , in that parallel verse , there it is , you know not in what houre , and that lets us see how secret death is from , and therefore how uncertaine it is to all men ; here it is in an houre you thinke not , which lets us see how sodaine , and therefore unexpected it is to many men . 4. The last particular ( according to this Retrograde , yet Logicall order ) considerable is , the inference deduced , what conclusions must be drawne from these premisses , what effect these considerations of the thing , person , and time , ought to work upon us , and that is in these words , be ye therefore ready , namely , to have all things fitted before Christ cometh , that we may have nothing to doe when he cometh , but to meet him . That which he calleth for in the forementioned verse , is watching , that which he requireth here is readinesse ; two phrases , one whereof explaines the other . On the one hand , lest the command of watching alwayes might seeme impossible , Christ sheweth , that the continuall watching he expects , is onely so farre as to put our selves in a ready posture , that we may not have grace to get when we should spend it . On the other , lest we should think it enough to watch , that is , think of his coming ; he calleth upon us not onely to watch , but to be ready , injoyning such an expectation of , as leads us to preparation for his coming . 5. Time will not give me leave to insist on each of these particulars , and therefore I shall contract the foure to two , and dichotomizing the Text , here is observable in it , Praedictio eventus , A Prediction of something to come to passe , In an houre you think not , &c. Praescriptio operis , A Prescription of something to be done , Be you therefore ready : Or , if you will , here is Praemonitio periculi , A Danger forewarned , In an houre you think not , &c. Admonitio officii , A Forewarning advised , Be you therefore ready : Yet once more , The two important truths of this Scripture , are , Inopinatus Christi adventus , The sodainnesse of Christs coming , In an hour you think not , &c. Necessarius Christiani apparatus , The necessity of the Christians preparing , Be you therefore ready . Between these two I shall divide the following discourse , beseeching this Son of man that he would in this houre , by his spirit , come into our hearts , that every one of us may be swift to heare , and ready to receive these divine Lessons : And so I begin with the Sodainesse of Christs coming , in an houre which you think not the Sonne of Man will come : This is that truth which S. Paul excellently exemplifieth , When they shall say peace and safety , then sodaine destruction cometh upon them , as Travell upon a Woman with Childe ; when men say peace and safety , they little dreame of warre and ruine , paine cometh oft-times upon the woman in the street , at the table , in an houre when she least thinketh on it . Such is Christs coming , especially to carelesse and secure sinners : That expression of the Prophet Jeremy may not unfitly be made use of to this purpose , by way of illustration , when he saith , death is come up into our windows ; the true man cometh in at the doore , but the thief at the window ; coming in at the doore is usuall , but coming in at the window is unexpected ; So is Christs coming to men by death in such a way , at such a time as is unlooked for ; This truth is that which our Lord himselfe elsewhere illustrateth by the metaphor of a snare , and that day is said so to come , for its secrecy and unexpectednesse ; Agag flattereth himselfe , that the bitternesse of death is past , and then Samuel giveth order to hew him in pieces before the Lord in Gilgal : and usually , when men think death the farthest off , it is the nearest to them . To inlarge this more particularly , be pleased to take notice , that there is a foure-fold hour wherein men usually make no account of Christs coming by death , and yet in which Christ frequently cometh to men , to wit , hora carnalis voluptatis , mundanae prosperitatis , corporalis sanitatis & juvenilis aetatis , the houre of carnall pleasure , of worldly prosperity , bodily health , and youthfull age . 1. The houre of carnall pleasure is a time wherein death is scarce at all thought upon . While the ambitious Statist is climbing high , he dreameth not of falling low into a grave ; whilst covetous Mammonists are heaping up thick clay , they think not of being themselves made an heap of dust ; and whilest voluptuous Epicures are feeding on dainties , and dallying with Dallilah's , they seldome make account of conversing with , and being fed upon by Wormes ; in this respect , no doubt it is , that our Saviour warneth his Disciples , Take heede to your selves , lest at any time your hearts be overcharged with surfeiting and drunkennesse , and cares of this life , and so that day come upon you unawares , thereby intimating that this day cometh unawares upon them , who are plunged into the cares and delights of this life , and yet even in this houre the Sonne of Man is pleased to come and arrest presumptuous sinners . Belshazzar is quaffing in his Cups , carousing with his Companions , when as in that selfe-same hour came forth the fingers of a man writing upon the wall the destruction of him and his Kingdomes . Herod is glutting his aspiring humour with popular applause ( forgetting in the pride of his heart , both God and himselfe ) when as by a strange judgement he is immediately devoured by worms alive , and giveth up the Ghost . Finally , worldly men spend their dayes in getting wealth , and in a moment they goe downe to the grave . The coming of the Floud upon the old World is a litttle before made an Emblem by Christ of his coming , and ( that as the amplification demonstrateth ) in this very particular , as the Floud came upon the old World , when they were so farre from fearing ruine , that they were eating , and drinking , and giving in marriage : So doth Christ seize upon sinners in the midst of their delights , whilst they are indulging to their lusts . 2. The houre of worldly prosperity is a time wherein men are very regardlesse of Christs coming : in affliction and misery many wish for death , but in enjoyments and prosperity they scarce think of it ; when the Sun shone so bright upon Sodome in the Morning , they little expected to be consum'd by a dismal fire from heaven before Evening : when the world is flowing in upon a man , it is very hard to intertaine thoughts of going out of the world . If the Mountaine be strong , even David is ready to say , I shall never be moved : no mervail if presumptuous Babylon being in her chaire of state , say , I sit a Queene and am no Widdow , and shall see no sorrow . But yet very frequently , this is the houre wherein Christ cometh ; so the threatning runneth against both literall and misticall Babylon , Evill shall come upon her in a moment , in one day : and so it was verified in the rich Fool , who bidding his soul to take its ●ase , by reason of his worldly abundance , had that very night his soule required of him , and carryed to torment . 3. The houre of bodily health and strength is a time in which men cast the thought of death behind them , whilst they have colour in their faces , agility in their joynts , appetite in their stomacks , health in their bodies , How rare are their Meditations on Death ? Go preach your Lectures of Mortality ( say they ) to the weake , and the lame , and the sick ; as for us , wee have no reason to trouble our selves with such melancholly thoughts : What do you tell us of dying and rotting in the grave ? whilest our bones are moystned with marrow ? We feel no infirmity , and therefore feare not mortality : And yet how often doth Christ come by death in such an houre ? one dyeth ( saith Job ) in his full strength , being wholly at ●ase and quiet , his breasts are full of milk , and his bones are moystned with marrow : How many valiant and stout men hath death laid upon their backs , on a sodaine tripping up their heeles ? Have you not sometimes seene a sturdy Oak quickly blown downe by a violent winde ? a strong and tall Vessell presently sunke by a leake ? So are oft-times men snatched away in the strength and vigour of their body , by death . 4. The houre of Youthfull age is a time wherein few make account of dying ; It is soone enough ( say young men ) to thinke of our death in the day when desire shall faile , to look for a grave , when they that looke out at the windowes are darkned , and to feare the approach of both when the keepers of the house shall tremble : these gravecloths are too sad for the freshness of our life , we are young , and may see many a fair yeare passe over our heads before death cometh , and therefore think not that like the mad man in the Gospel we will spend our life among the tombs . But alas ! how frequently , even in this houre , doth the Sonne of Man come : In Golgotha ( saith the Hebrew Proverb ) there are soules of all sizes , and our weekely bills , for the most part , afford a greater numbers of dead Children than aged men . The Poets have a fable , that Death and Cupid lodging together at an Inne , exchanged their arrowes , whereby it hath since come to passe , that many times Old men dote , and Young men dye . The truth is , death doth not summon us according to our yeares , even the blossome is subject to nipping as well as the flower to withering . That threat which Almighty God denounceth by the Prophet Amos , is very often in this morall sense made good , I will cause the Sun to goe downe at noone ; nay , not onely so , but even in the morning of youth doth the Sunne of many a mans life goe down . To apply this , let it then be the care of every one of us that Christs coming may not be to us in an houre wee think not of , and to that end , let no houre , at least , day of our life passe without a serious thought of the day and houre of our death ; Larkes in Theocritus are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because they carry the forme of a Sepulchre upon their heads . Such should all Christians be , having permanent impressions of death , not on but in their heads and hearts . The Indian Gymnosophists were so much in love with these thoughts , that they caused their graves to be made before their gates , so as both at their going out and coming in they might be put in minde of their death : and truly , however the most men in the days of their vanity , account a life spent in meditation of death to be a miserable life , a death rather than a life ; yet when the time of their death approacheth , they will change their note , and say as dying Theophilus did of devout Arsenius , Beatus es Abba Arseni , qui semper hanc horam ante oculoshabuisti , They are happy men who set death daily before their eys . Indeed , by this meanes the coming of Christ , as it will not be altogether sodaine , so neither terrible to us , nor can any man ( so use S. Cyprians words ) receive comfort at his death , who did not before make account of dying . A late writer hath , in this respect , piously fancyed , that Clocks were invented to minde us not so much of the Sunne 's motion in the Heavens , as the passing of our life here on Earth : Since the sounding of the clock telleth us that the past houre is as it were dead and buried , which at some time , or hour of some day or other , must be our lot . Oh then , what ever our present condition is , let us still entertaine thoughts of our latter end : Art thou in health and strength , remember , a wise and good man , even then ( as Gregory Nazian. saith ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will looke both upwards to heaven , and downewards to his grave . Doest thou enjoy the pleasures of life ? learn of Joseph of Arimathea to make a tombe in thy garden , and season thy delights with thoughts of thy dissolution . Finally , art thou advanced to an high estate in this world ? forget not how low thy highnesse must come ere long , and what one was appoynted to have in his hands at the inauguration of the Graecian Emperours , namely , in the one a burning firebrand presently consumed , and in the other a vessell full of ashes , and dead mens bones , have thou in thy heart by renewed meditations of thy mortality . To close up this part , It is reported concerning the Maids in the Isle of Man , that the first thing they spin is their winding-sheete , which they weare about them as a girdle at their feasts : well were it , if we would in the midst of all our enjoyments , gird our selves about with our winding-sheets , fixing our thoughts upon our end , that so by this meanes we may not have cause at last to sigh forth the foole's words , Non putaram , I did not think my death had been so neare : Blessed is that man , whom Christ , when he cometh by death , shall finde , not as Jaell did Siserah , asleep , but as Jonathan's arrow came to David standing in the field , and looking for it , yea , so looking , as to bee fitting himself , which leads to the Preparednesse required in every Christian for this coming , Be you therefore ready . For the better and clearer dispatch of this , I shall endeavour both to unfold the nature , and press the practise of this duty . 1. To illustrate the nature of this preparation , be pleased to observe both the intent of the thing , and the extent of the time ; by the former we shall see wherein this readinesse , and by the latter when it ought to bee performed . 1. The duty it self being of very weighty importance , It should be a little inquired into , what things are requisite to denominate a man ready for Christs coming . The severall metaphors of a Bridegroome , of a Lord , and of a Thiefe , under which the coming of Christ is represented to us , may very fitly be made use of to this end and purpose . 1. They are ready for the coming of the Bridegroom , who have on their wedding garment . And this is no other in a spirituall sense than that white rayment , to wit , of Christs righteousnesse , apprehended by faith , which our blessed Lord adviseth the Church to buy of him : indeed , when death ▪ cometh it will strip us of all other induments ; Job saith of himselfe ( and it is no more than what every man shall finde true ) Naked came I forth of my Mothers womb , and naked shall I returne thither , onely of this garment it cannot bereave us ; and he alone , who is thus clothed , may , with comfort , look death in the face . 2. Againe , he is ready for the coming of his Lord , who hath discharged the trust reposed in , and improved the stock left with him by his Lord . Indeed , thus to doe in reference to God exactly , is impossible , but yet this to endeavour is necessary : and he onely is fit for death , who hath beene carefull in life to employ his talents for Gods glory , and to keep a good conscience in all things . When the Lord cometh he expects an account of the Servants receipts , and disbursments , and how unfit will the idle or wastfull servant bee to make up his account ? That life must needs render a man unprepared for death , which is spent in doing nothing , or that which is worse than nothing , in abusing the mercies we receive , to the dishonour of him , who hath bestowed them on us . Finally , he is ready for the coming of a Thief , who keepeth himselfe and his family waking , hath his doore locked , bolted , and barred , and is furnished with weapons both of defence and resistance ; So must we prepare our selves for Christs coming , by awaking our soules out of carnall and sensuall security , by keeping our hearts with all diligence , and by putting on the whole armour of God ; the condition of that man will be very sad , whom death findes asleep in sinne , without a spirituall guard , and destitute of those graces , which should arm him against its venomous sting . If you desire a more distinct explication of this preparation , let Christ be his owne expositor in that elegant Scripture , where he adviseth his Disciples to have their Loynes girt , and their Lamps burning ; The worke of preparation for death is both privative and positive , in removing what may hinder us , and procuring what may enable us to meet Christ at our death , with comfort . Both these we are taught under those metaphoricall allusions , the former in the girding of our Loynes , the latter in the burning of our Lamps . 1. To be ready , is to have our Loynes girt ▪ where by Loynes we may very well understand , our affections and lusts , which are to be girt , by repentance and mortification . The sting of death , saith S. Paul , is sinne , so that we are never fit to dye till we have taken out the sting by subduing sinne ; he that liveth in any lust is so farre from being armed for death , that he armeth death against himselfe ; death is a journey , called therefore a going to our long home ; but how shall he be fit to go this journey , who hath not laid aside the weight of sinne , and girded up his loynes , which will be a sore impediment to him ? More especially , this girding of Loynes may referre to the expelling of worldly love out of our hearts . To this purpose , both that action of Christs drinking Vinegar , and those words of his , It is finished , immediately before his death , are not unfitly moraliz'd , to teach us that by despising the world as vaine and bitter , we are more prepared for the finishing of our life . Oh how unwilling is he to goe out of the world , whose heart is glued to it ? And therefore let it be our wisdome to hang loose in our affections from all earthly relations , that as Seneca divinely , if we be called to it ; Nihil nos detineat , nec impediat quo minus parati simus , quod quand●que faciendum , statim facere , no worldly thing may hinder us from being ready to do that presently , which must be done at some time . 2. To be ready , is to have our Lamps burning , to wit , the Lamp of our Soule , burning with the graces of Gods spirit ; the Lamp of our Life , burning in the exercise of good works towards God and man . Certainly he is very unfit to dye , who hath not yet begun to live ; thy condition must needes be desperate , if the lamp of thy life be put out before the lamp of grace be kindled : S. John saith of them who dye in the Lord , their works follow them , to wit , those good works which have gone before their death in the course of their lives ; he onely is fit to meet Christ in death , who can say to him in Hezekiah's words , Remember , Lord , how I have walked before thee in truth , and with a perfect heart : a renewed nature , and a reformed life are the best preparatives to a comfortable and happy death . 2. You see the duty it selfe : The next thing to be considered is , the time when we should make our selves thus ready ; it is that which must by no meanes be left out , since though we all agree about the thing , yet we differ about the time , we must be ready for Christs coming , that is acknowledged , but when we should goe about it , is not so easily determined . The answer to this is not expresly given in the text , but yet manifestly implyed in the context , since the housholder no● knowing when the thief will come , & knowing he will come , is alwayes expecting and providing for him : and indeed this we shall finde in the ●parallel Scripture expresly supplyed , where our Saviour bids his Disciples to watch and pray {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} alwayes . It is that then which ought to be the wisdome of every Christian , alway to be in a readinesse for the coming of Christ : suitable to this is that resolve of holy Job , when hee saith , All the dayes of my appointed time I will wait till my change come ; not onely one , or a few , or some , but all his dayes were dayes of watching for the approach of his change , according to which is that counsell of S. Basil , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , we must every day of our life be in a posture ready to goe out of this life , if our Lord require us . To cleare this more fully in two particulars : 1. We must begin betimes to make our selves ready . It is an undoubted maxime , in re necessaria non d●u deliberandum , where the matter is clearly necessary to dispute much , or deliberate long about it , is both needlesse and dangerous ; nothing of more needfull concernment or greater importance to every one of us , than the being ready for Christs coming : surely then , just it is we should set about it presently , and make it our first businesse . Almighty God in his sublime speech to Job , saith , concerning the warlike horse , that he smelleth the battell afarre off ; what nature teacheth him , let grace us , to smell that encounter we must have with death afarre off long before ( at least in probability ) it will come , and that is , in the dayes of our youth . The life of man is not without good reason compared to a night : Now among the Jewes there were foure watches in the night , the first was called Conticinium , when all things are silent ; the second Intempestum , the unseasonable time of midnight ; the third Gallicinium , which began at the Cock crowing ; the last Antelucanum , about break of day : by these foure watches of the night are morally resembled , the foure ages of mans life , Child-hood , Youth , Man-hood ▪ Old age , and it is worth our observation , that when Christ speaketh of our being ready for his coming , he mentioneth onely the second and the third watch : Thophilact's reason , I confesse , is most probable , because the second and third watches are , as it were ; the dead time of night , when most men are in their soundest sleep , so that he that is wakefull in those watches , may be presumed not to sleep in the first and fourth , and so to be ready in the second and third , is as much as to be alwayes ready ; but there may be another apt allusion to our particular purpose ; as for the first watch he mentioneth it not , because Child hood is in no capacity of performing this duty ( though even then it concerneth Parents to make their Children ready , by bringing them to the Holy Sacrament of Baptisme : ) and as for the fourth watch of Old age , he specifieth not that neither , because Rarissimi sunt qui ad extremum vitae differentes bene operari , inveniuntur ita facientes , They are very rare who are found ready at Christs coming , and yet have not begun before the fourth watch : Let it then be our care to begin at the third watch of Man hood , nay , sooner ▪ at the second watch of Youth , to prepare and provide for Christs coming . Happy is that man who fitteth himself for dying , so soon as he cometh to know that he liveth , and consecrateth the beginning of his rationall life to a religious Meditation of his mortall end . 2. We must hold out to the end of our dayes in this ready posture , daily endeavouring greater measure ▪ of preparation . Those two excuses will be found alike invalid whensoever Christ cometh , Fuisse & futurum esse , I resolved to be ready hereafter , and I was ready heretofore ; since it is neither what thou wouldst be , nor what thou hast beene , but what thou art ; when death cometh Unbend not then the bow of thy pious endevor , till the string of thy life break ; cease not running the race of piety till thou art put out of breath ; be alwaies preparing to meet Christ till he come to thee . It is to this purpose well observed , what a difference there is between the other life and this ; as to that life , it will be sufficient , bene incipere , to begin well ; if we can but enter into that joy of our Lord , it is enough ; he that is once entred into a possession of that blisse , shall goe no more out , but as to this present life , the great care is bene finire , to end well , since incassum bonum agitur si ante vitae terminum deseratur , That work is begun to no purpose , which is left off before it is finished ; no● can this work of preparation be finished , till life be ended . But it may , perhaps , and not improbably , be objected , even by good Christians : Alas , the practise of this duty in this extent , is impossible ; who is there that can at all times so order his conversation , as to be ready for his dissolution ? We meet with many remora's to stop us in , many avocations to turne us aside from this work , the labour of our callings , the care of our families , lawfull recreations , many worldly businesses take up our time , so that we cannot alwayes be at leisure to thinke of , and so provide for Christ's coming . To resolve which doubt , be pleased to take notice of a double preparation for the coming of Christ , to wit , habituall and actuall . Actuall readinesse consists in the exercise of those spiritual graces , and practise , of those religious duties , which are fit for us to be conversant in at the time of our death , such as are selfe examination , penitent humiliation , believing invocation , charitable condonation , and the like ; and truly thus to be alwayes ready , is not possible , nor requisite : It is not possible , for our natures , which at best are but in part renewed , to be wholly taken up with divine performances ; nor indeed is it requisite , since God hath given us time for secular as well as spirituall businesses , yea , for recreation as well as devotion ; and if Christ shall come by death to us when about our civill callings , or lawfull refreshings , our condition were not therefore to be adjudged desperate . Indeed , on the one hand , because death may come at such times , it should be our endeavour , as much as may be , to carry about us heavenly hearts in our earthly employments ; and on the other hand , because the best of us are too deficient in this kinde , we may , nay ought to beg of God ( if it be his will ) that death may rather finde us praying , than playing ; in our chambers , than in our shops ; about devout exercises , than worldly businesses . In this respect , that prayer of the Church ( From sodaine death good Lord deliver us ) which by our arrogant novelists , among other passages of the lyturgie , is causelesly denyed , is fit to be made , not onely by the worst , but by the best of men , to whom death may be , and many times is so sodaine , that they cannot be in an actuall readinesse for it , and therefore if it be ( as doubtlesse it is ) a very desirable thing to have space before our death of renewing our faith , repentance , and charity , yea , and of expressing all these for the comfort and benefit of others that belong to us , it must needes be a fit request for all Christians to put up , that they may be delivered from sodaine death . But besides this actuall , there is an habituall readiness , which referres not to the action but the disposition ; the exercise , but the state of the person ; so that he , who is by faith engrafted into Christ , and by the spirit regenerated to a lively hope , and so in a state of grace , is habitually ready for the coming of Christ , according to this sense Brugensis with others giveth the interpretation of this text , Paratus est qui semper eo statu consistit , quem dominus requirit , qui semper eum vitae tenet statum qui deo gratus , He is ready , who is in that estate which is required by , and will be acceptable to Christ when he cometh to call him . And thus it is our duty to be alwayes ready , not daring to live in a state of impenitency , yea , to give God and our selves no rest , till we have in some measure made our peace with him , through Christ : Looke as when we are enjoyned to pray continually , the meaning is , not that we should be alwayes upon our knees in the continued exercise of that duty , but that we should be frequent in the work , and have a minde disposed to pray upon all occasions ; so when we are enjoyned to be alwayes ready for death , it is not that we should be continually in the practise of those duties , which are proper for a dying man , but that we should every day set some time apart for those exercises , and alwayes be in a regenerate condition , having the graces of faith and repentance really wrought in our souls . By this time , I hope , you see what the duty is , which here our blessed Lord calleth upon his Disciples to perform , what remaineth , but that I now , after Christs example , endeavour to presse the practise of it upon you : And indeed , so much the rather , because it is that wherein I feare the most of us are miserably deficient . It was Tertullian's Character of the Christians in his time , that they were expeditum morti genus , a sort of people prepared for death , and that not onely naturall , but violent , and so in that sense which S. Paul speaks of high concerning himselfe , when he tells his disconsolate friends that he was ready , not onely to be bound , but to die for the name of Jesus , Act. 21. 13. But alas , of how few Christians in our dayes can this be truly said , and that in the lowest sense , the most being so farre from a readinesse to lay down their lives in suffering for Christ , that they are not in a readinesse to meet Christ , if he should come in an ordinary way to take away their lives . Alexander cashiered that souldier , who had his weapons to sharpen when he was to goe to fight : But Lord , how many Christians ( in name ) have the worke of preparation to begin , when their lives are almost at an end , never thinking of doing good , till the opportunity of doing it be past . Suppose , beloved , our Lord Christ should now come against this City , as he did once against Hierusalem , to take vengeance on it and destroy it , in what an unprepared condition should he finde the greatest part of the inhabitants ? some sporting with their wantons , others burying themselves in their chests of gold , some quaffing in their riotous bowles , others belching out blasphemous oathes , the most wallowing in some wickednesse or other ? Nay , to come nearer , suppose Christ should come by death to any of us here present , this night , this evening , this houre , are we ready for him ? could we give up our accounts with joy , and look him in the face with comfort ? I feare the most of our Consciences tell us we should not be able to doe it . Receive then ( I beseech you ) a seasonable word of advice , and think ( for so indeed it is ) that what Christ here saith to his Disciples , he saith to all , Bee you ready , And ( which should render this duty so much the more acceptable to us ) it wants not a therefore to enforce it , indeed there are many and those weighty motives , which may very well inferre the performance of this duty , as not onely usefull , but needfull to be done , and that at all times . For , consider 1. The Son of Man will certainly come at some houre or other ; Bee you therefore ready . In other matters we provide for those things whereof we have at most but a probability , no certainty . The Husbandman plougheth , and tilleth , and soweth his ground against the next yeare , when yet he is not sure to reap the fruit of his labour ; Parents lay up Riches , purchase Lands , build Houses for their Children , though they are not sure they shall enjoy them ; shall we provide for what onely may be , or at most , is but likely to be , and take no care to prepare for what shall certainly be ? That rich man in the Gospel might well be called a foole , when as he took so much care to build large Barnes , and lay up Goods in those barns as a provision for the uncertaine years of his life , but regarded not to make ready for his grave , which he knew to be certain , and proved to be so near . Oh let not us incur this brand of folly by the like incogitancy . 2. At what houre the Son of Man will come , you cannot certainely know ; Bee you therefore ready ; nay , alwayes ready . It is true , Christ will come ; nay , he hath told us he will come ( no doubt for this reason ) that being praemoniti we may be praemuniti , having notice of , we may provide for it ; but when he will come he hath concealed from us ( and doubtlesse for this cause ) that we might alwayes stand upon our guard , and be ready for him . If thy enemy shall say to thee , at such a time , in such a place , I will meet you ; it were enough to be ready at that time ; but if he say , where , or whensoever I meet you , I will set upon you , it concerneth to be alwayes armed for him : Such indeed is both the wisdome and goodnesse of our blessed Lord , that he hath forewarned us of the thing , not of the time , that knowing he will come , and not knowing when , we may be continually prepared . It was the policy of Julius Caesar , never to acquaint his Army before-hand with the time of their march , Ut paratum , momentis omnibus , quò vellet , subito educeret , that they might be ready to march upon all occasions : Such is the wise dealing of Christ with us , and that for our good , not revealing to us the time of our death , that we may never be secure . And therefore ( to use Aulus Gellius his comparison ) as a fencer not knowing at what part of his body the Antagonist will aime , composeth his body and holdeth his weapon , so as he may readily defend any part ; so must we , not knowing in what day of our life Christ will come , so order our wayes , that we may be fitted whensoever he shall come unto us . 3. There is no houre of your life wherein you can assure your selves that the Son of Man will not come : Indeed , as no place can exempt from death's approach , it may come to thee in the Church , in the Street , in the Shop ; in the Field , as well as in the Bed ; so no time can priviledge from death's arrest , in the night as well as in the day , in youth and manhood , as well as old age , Christ may send it to seize upon thee : Hast thou not need then to be every where , and at all times prepared ? Consider this ( oh vain man , whoever thou art ) that puttest off thy preparation in hope that Christ will delay his visitation ; thou purposest to be ready when thou art old ; I , but what if Christ come whilest yet thou art young ? Thou promisest to prepare thy self to morrow ; but what if thou diest to day ? Oh beware that thy promises beare not a date far longer than thy life . It is storied of ambitious Archyas , that having by fraudulent and unjust courses , at length compassed the government of Thebes ; he with his complices kept a riotous feast , in the midst of his intemperance a messenger cometh to him with a letter from a friend , importuning him speedily to peruse it , but he slighting the admonition , and putting it under his pillow , said , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} serious things to morrow , when as the thing , which the letter concerned ▪ was effected that night , to wit , deprivation at once , both of his life and dignity , by a combination of the Citizens . This , this ( my Brethren ) is , I feare , the dolefull case of too many who purposing to be serious and pious hereafter , are snatched away before that hereafter come . Couldst thou , oh man , assure thy selfe ▪ the continuance of thy life for a day , a moneth , a yeare , thou mightest with more pretence of reason defer thy preparation so long ; but Cui sit exploratum se ad vesperum esse victurum , saith the heathen Orator truly , who can assure himselfe he shall live till evening ? nay , who can justly promise to himselfe the next moment ? Be not then so foolish , nay mad , nay bruitish , as ●o live an hour , a moment in the estate wherein thou wouldst be loath to dye . 4. That hour , in which men make least account , is commonly the time of the Son of Man's coming , Be ye therefore ready . Whilest the Croc●dil being asleep openeth his mouth the Indian Rat getteth in and cateth up his bowells ; whilest the Theban Centinel was nodding , Epaminondas came and thrust him thorow ; when men are secure in their sins , death stealeth upon them unawares . At what gate there is the least guard , smallest strength , the besieger maketh his onset , and endeavoureth entrance : Oh feare , lest in that day death approach to thee , wherein thou art most regardlesse of death . 5. All the time alotted you before Christs coming , is little enough for this great work ; Be you therefore alwayes endeavouring to make your selves ready . Tota vita discendum est vivere , said the Philosopher , we scarce learne to live well in the whole space of our lives ; nay , Totâ vitâ discendum est mori , saith the Divine , our whole life is scarce sufficient to learne the art of dying well . Were a short prayer , or a single sigh , a God forgive me , or Lord have mercy upon me , a valid preparation for Christs coming , the work were easie , and a little time might dispatch it ; but be not deceived , God is not mocked . This great work is not so facile a taske . Doe but ask the servants of God , who have taken much paines , and spent many yeares in this work , and you shall hear them complain , that to this day , notwithstanding all their prayers , teares , fastings , watchings , and struglings , they finde themselves very unready for death ; and is it not a wretched presumption in any man , to think he can fit himselfe for death , as it were at an houres warning ? 6. When the Son of man cometh , there will bo no opportunity for the doing of this work : Be you therefore ready . Likely it is , at the approach of death , many men w●ll be earnest suiters , in Davids words , Oh spare me a little , one moneth , one weeke longer ; but in vaine ; their request cannot be granted , nor the time delayd . Very apt to this purpose is the story of S. Gregory concerning ond Chrysorius , a man as full of sin as he was of wealth , who on his dying bed , in a bitter agony of spirit , cryed out , Inducias vel usque mane , inducias vel usque mane , Truce but till the morning , stay but till to morrow ; but with these very words he breathed his last . Christ may sometimes stay long before he cometh , but when he comes he will not stay {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — saith S. Basil excellently , learne to be wise by the foolish Virgins example , for whom the Bridegroome being come , would not stay a moment , and onely they that were ready went in with him to the Marriage . 7. Your preparation for , will be no acceleration of Christs coming ; and therefore be you ready . It is the fond conceit of many , that if they think of , and prepare for death , death will presently come to them ; upon which ground it is , that they put off the setting both their house and soule in order ; but let not vain feares beguile thee , thy death is not the nearer , but onely it will be the sweeter , graemeditati mali mollis ictus , the blow will not come the sooner , but it will be the easier ; nay , indeed , by being ready to die , thou art the fitter to live , and both thy life and thy death will be the more comfortable . 8. Finally , the Sonne of Man's coming will be most dismall and exitiall to all unprepared persons ; Be you therefore ready . S. Chrysostom , upon these words conceiveth , that Christ representing his coming under the resemblance of a thief , checketh our ●luggishness , who are less carefull to be ready against Christs , than the Housholders is against the Thiefe's coming , whereas the Housholder's danger is onely the loss of his goods , or money , or jewels , but ours of our precious souls : Oh , my Brethren , if Christ , when he cometh by death , finde us unprepared , wo to us that we were born , our case will be like that of the foolish Virgins , against whom the doore of Heaven was shut , and no intreaty could prevaile for the opening of them ; nay , like that of the man , whom when the King came in , he found at the feast without a wedding garment , who was bound hand and foot , and cast into utter darknesse ; yea , like that of the evill servant in the end of this chapter , when his Lord coming , cut asunder , and appointed him his portion with the hypocrites , there shall be weeping and gnashing of teeth . And oh that any , or all of these considerations , might awaken our security , and quicken our industry . This Son of Man hath been pleased to call upon us often for the performance of this duty : perhaps he will come to some of us before the next call : Oh then , delay no longer , but be we ready whilest it is called to day , and whilest this day he vouchsafeth to call upon us . It was an excellent saying of an ancient , when his corrupt heart tempted him to procrastination , I will make use of the day to repent in , and leave the morrow to God , so do thou say , Christ may come to morrow , I will be ready for him to day . Thus let the remainder of out mortall life be a preparation for death , and then our death shall be a preparation of us for an immortall life . To close up all , with reference to this dolefull occasion , the interring of our diseased Sisters Corps . In respect of her deare friends , I may very well take up the latter part of this verse , in an houre when they thought not , the Son of Man came to her ; yea , even then , when they seem'd to hope and say , the bitterness of death is past , the danger of her child-bearing is over , death seized upon her : But though her dissolution was at this time unthought of by them , yet I have good reason to believe it was neither unlooked nor unprepared for by her , partly because as shee , many moneths before , knew what an hazardous condition she was to pass thorow ; so charity bids me hope that she made use of that time to provide for the worst , chiefly because her foregoing life , as to the general tenure of it was unblameable & vertuous , Et illi mors improvisa , cujus vita f●it provida , even sodaine death cannot be a sad consequent , when a good life was the antecedent : Her education , no doubt , was religious , being the Daughter of a reverend Minister , now with God , and her conversation every way corresponding to that education : Much of her time she employed in the pious services of reading , meditation , and prayer , not neglecting the publique Ordinances , those duties which belong'd to the relations in which God had set her , of a Daughter , a Wife , a Mother , a Mistress , Sister , Neighbour , Friend , she did not more intelligently know , than conscienciously performe . In a word , like good Mary , she chose that good part , whilest her adorning was not that outward adorning of plaiting the hair , wearing of gold , putting on of apparrell , ( in which she onely regarded decency , not affecting curiosity : ) but to use Tertullian's allusions , Sericum pietatis , byssinum sauctiatis , purpura pudicitiae , The fine linnen of purity , the silke of sanctity , the purple of modesty ; or to follow S. Peter's expressions , The hidden man of the heart , and the ornament of a meek and quiet spirit , which as in the sight of God is of great price ; so it was the grace wherein she surpassed most of her sex . Thus she both lived and dyed like a lamb , lived meekly , and dyed quietly , lived obediently ( in some measure ) to Gods commands , and dyed submissively to Gods decree . Let not then her affectionate consort , and loving allyes , mourn over her grave inordinately : She dyed young indeed , but yet not before her time , because not before she was ready for death ; she was cut down betimes , but yet not before she was ripe for the harvest . Rather then do you , nay let all of us here present , thinke with our selves ( to imitate S. Peters words to Sapphira ) that the feet of them which has brought her to her long home , are at the doore of our houses , to carry us out also , and therefore every one so to lead our lives , and order our conversations aright , that at what time soever Christ shall by death approach unto us , his coming may not be unexpected to us , nor we unprepared for his coming . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A87089e-480 Prov. 10 ▪ 7. * The building and endowing a free Grammer School by , and Writing-School in the Town of Lewisham , together with an annuall Maintenance for 7. Schollars to be sent from thence to the University . Hebr. 6. 10. 2 Tim. 4. 18. Notes for div A87089e-1580 Salust . Bell. Catilin . Math. 16. 22. Phil. 2. 6. Mat. 26. ● . 27. 38. Rom. 3. 4. John 10. 10. Cass l. 6. c. 28. 1 Thes. 52. 2. Pet. 3. 10. Cum inferre de be●et vi●ilare ●ontim ò id omi●it ne intolerabile quid praecipere videretur sed estote parati , ad significandum continuam vigilantiam esse paratam . Avendan : in Math. Quod superius dix●rat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} illud jam exponit per {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ille enim vere vigilat qui semper paratus est . Gerard ▪ Contin . 1st . Gen. 1 Thes. 5. ● . Je● . 19. ●● . Significatur inextectata & improvisa Chald●●orum in Jerusalem irrup●io ●● ▪ pot● qui n●● per portas , in quibu● sunt vigiles , fed per ●urorum foenestras clan ▪ culum instar furis irrumpant Lapid in H●er . Luke 21. 35. Tanquā laqu●us ●cil . propter non apparentiam & impraemeditationem . Eu●h . in Ma●h. Luke 21. 34. Dan. 6. 5. Acts 12. 23. Job 21. 13. Verse 38. Psal. 30. 6. Revel. 18. 21. Isa. 47. 7 , 8 , 9. Revel. 18. 9. Luk. 12 ▪ 19 ▪ 20. ●ob 21. 23 , 24. Eccles. 12. 3 , 4. Sic mo●itur juvenis sic moribundus ama● . Dices ●u qui ●● juvenis kondu●●●n●c●ui , noki ergo decip● , non d●●●●itur mors ce●to tempore aetatis , neque ●i●●t co● qui sunt in ipso fine ●tatis . G●●g Nys●ad● ▪ e●s qui ciff . Bapt. orat . Bibl. patr. T. 9 ▪ Ap●th●g● . Nec dignus est in morte acc●p●re solatium qui s● non cogitavit esse moriturum . Cypr. Ep. 5 2. Chrefol . Mystagog . Greg. Naz. Orat. 28. 2d . Gen. Revel. 3. 1● . J●b 1. 21. Per primum prae●●pium jubemur c●hibere nos à malo & impedimenta removere : per sccundum excitamur ad bene operandum . Tole● in Luc. Quid est lumbos ac incto● ? declina a malo : quid lu●●rnas ardentes habere , hoc est & fac bonum . Aug. Serm. 39. de verb . dom . Succ●●gere debemus lumbos id est expediti esse ab impedimentis lasciviosae vi●ae & implicitae . Tertul. contr. Marc. l. 4. 29. Ut divinum illud moriendi exemplum nos admonere● , humanarum rerum contemptum & amaritudinem morti praeire debere ut consumma●i ad mortem obeundam esse videamur . Velasq. in Phil. c. 1. v. 21. Annot. 3● . Sen. Epist. 26. Lucernas ardentes habere , id est mentes a fide accensas & operibu● veri●atis relucentes . Tertul. contr. Marc. l. 4. c. 29. Rev. 14. 13. Isaiah 38. 3. Luke 21. 36. Job 14. 14. Bas. hom 2● . Job 39. 25. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Theoph. in Luc. Tolet ibid. Ho● diff●rt vitapraesens ab illa quam expectamus , quo●a● totum bonum futurae vitae consistit in hoc quod est recte illam incipe●e praes●ntis vitae bonum : è contra consisti● in rect● finiendo illam , &c. Avend . in Mat. cap. 24. Greg. Mag. Brugens . in loc. Qui rogat semper roge● , etsi non semper precatu● , paratum semper habeat precantis affectum . Ambr. in Ps. 118. Serm. 19. Tertul ●●de spectac . cap. 1. Impii runquam didicerunt bona facere , nisi c●m jam non est tempus faciendi . O ▪ cast . Multi domos aedifican● , cum tamen n●sciant an per unicum diem ea debeans colere , ad incertam vitam parantur , certam mortem non curantes . Stella in Lu● ▪ Si inimicus tuus fic tibi minaretur in tali borá te expecto , sufficeret tibi usque ad illam horam quiescer● : tamen si sic dixisset observa me , nam ubicunque te inv●n●ro te totis viribus invadam ●am tunc nullum tibi qui●tis dabatur tempus Avend . in Math. Aul. Gell l. 13. c. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Bas. hom 13. Plurarch . in Pelopid . Ci● . de S●nect Stultum in tali ●ta●u vivere in quo quis non aud●● mori . Aug Psal. 39. 13. Greg Dialog. l. 4. c. 38. Bas. ●om . ●3 . Math. 25. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. in loc. Math. 25. 7. 22. 13. Ver. 15. Hodie poenitentiam ago , craft●num Deo relinquo . Apothegm . in Bibl. pat . M. Isaac Col●e . Luke 10. 4● . ● Pet. 3. 3 , 4. Acts 5. 9. 
A87103	----	A sermon, preached at St. Gregories church by St. Paul's on Sunday the 13th. day of Iune, 1658. Intended for the funeral solemnization of Iohn Hewit, Dr. of divinity, and late minister there Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A87103 of text R231880 in the English Short Title Catalog (Wing H747A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 38 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87103 Wing H747A ESTC R231880 99900032 99900032 133485 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87103) Transcribed from: (Early English Books Online ; image set 133485) Images scanned from microfilm: (Early English books, 1641-1700 ; 2500:6) A sermon, preached at St. Gregories church by St. Paul's on Sunday the 13th. day of Iune, 1658. Intended for the funeral solemnization of Iohn Hewit, Dr. of divinity, and late minister there Hardy, Nathaniel, 1618-1670. [2], 23, [1] p. printed, and are to be sold in St. Paul's Church-yard, London : 1658. Attributed to Nathaniel Hardy by Wing (CD-ROM edition). Reproduction of original in the William Andrews Clark Memorial Library. eng Hewit, John, 1614-1658 -- Early works to 1800. Bible. -- O.T. -- Isaiah LVII, 1 -- Sermons -- Early works to 1800. Funeral sermons -- 17th century. A87103 R231880 (Wing H747A). civilwar no A sermon, preached at St. Gregories church by St. Paul's on Sunday the 13th. day of Iune, 1658. Intended for the funeral solemnization of Io Hardy, Nathaniel 1658 7292 4 10 0 0 0 0 19 C The rate of 19 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Robyn Anspach Sampled and proofread 2007-08 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON , PREACHED At St. Gregories Church by St. Paul's on Sunday the 13th . day of Iune , 1658. INTENDED For the Funeral Solemnization of IOHN HEWIT , Dr. of Divinity , and late Minister there . LONDON , Printed , and are to be sold in St. Paul's Church-yard , 1658. The Mourning BUSH . A Funeral Sermon upon Isaiah 57. 1. The Righteous perisheth , and no man layeth it to heart ; and mercifull men are taken avvay , none considering that the righteous are taken avvay from the evil to come . The INDUCTION . OUR Prophet Isaiah in the 22 Chapter of this Prophecie vers. 12. makes mention of a day wherein the Lord of Hosts doth call to weeping and to mourning . And beloved , although there is no day wherein we are without Sin , and so confequently no day wherein we should be without so now ; yet there are four speciall dayes wherein our Lord God expects this duty from us , viz. The day of any heynous wickednesse comitted by our selves or others . The day of any grievious judgement , whether personall or national inflicted . The day wherein the wicked prosper and the ungodly triumph . Finally the day wherein any of Gods eminent and faithfull servants are snatch't away by death ; It is not many dayes since there was such a day amongst us ; and of such a day my Text speaks of ; and the want of a due sence and sorrow , and Mourning when such a day comes , is that which the Prophet bemoans in the words of my Text . The rightous perisheth & no man layeth it to heart , &c. This Text is a sorrowfull and dolefull complaint in every part and clause of it , and looketh 2. wayes . 1. Upon the good , and bemoans their misery . 2. Upon the wicked , and bewailes their obstinacy . It complains of the Righteous , that their persons are destroy'd . It complains of the wicked , that their hearts are hardned . The former complaint is purely from grief , the latter is from grief mixt with anger , both are very vehement and fervent . witness the reiteration of the words in both parts . The former in three clauses . The Righteous perish . Mercifull men are taken away . The Righteous are taken away from the evil to come . The latter in two clauses , no man laying it to heart , none considering it . In which we may see what an holy passion our holy Prophet was in ; and I pray God grant that we may resemble him in grief and sorrow , when we heare both of the righteous , and of the wicked . First of the complaint the Prophet makes concerning the Godly . The Righteous perish , and mercifull men are taken away . The Righteous are taken away from the evil to come ; And this complaint concerning the righteous you have it first propounded , and then mitigated . First ' it s propounded in the two clauses , ( which are for substance and sense one and the same ) The Righteous perisheth , and mercifull men are taken away . But withall secondly , The complaint is in the latter part of the verse , leviated & mitigated , where 't is said . The Righteous are taken away from the evil to come . Look upon the matter of the complaint it self as set down in these two clauses . The Righteous perish , and mercifull men are taken away . First , Where you have set before you both their disposition and their condition . Their disposition is very good . Their condition is seemingly very bad . Their pious disposition . Their miserable condition . The Characters of the one , viz. their disposition are these two , Righteous , and mercifull men . The other viz. their condition is set forth in these two Characters , Perishing , and taking away . First we will take the Character , that sets down their disposition . The Righteous and mercifull men , those that the Prophet bemoans are said to be Righteous and mercifull men . The first word is singular in the Hebrew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} where Interpreters , glossing upon the Text , suppose it to be some particular person that the Prophet points at , and the glosse understands it of Christ himself , whose passion he foresaw , and consequently foretells : and these titles most strictly and fully belong to him who is called the Son of Righteousnesse , Malachy 4. v. 2. All others are but stars of righteousnesse , & their lights borrowed from him : he it is who is compleatly righteous , and of him it was verified , he perished and was taken away , none laying it to heart . But we must not confine it to Christ ; for although the first word be singular , the second is plurall . The mercifull men , and men of mercy , which is meant of those righteous ones that were cut off & distroyed by Manasses that fill'd Ierusalem with bloud . But that you may see how justly these Characters belong to those persons ; take them a sunder ; first he call's them Righteous and the servants of God . Ministers or others may have this name given them in a qualified sense , for there are none righteous , no not one , ( save him that I named even now ) not but that it may belong to them too , for they are Righteous , really , interpretatively and comparatively . They are righteous really , in as much as their persons are justified before God , through our Lord Jesus Christ , who is called by the Prophet Ieremy , The Lord our Righteousnesse . Ierem. 23. v. 6. who is said to cover us with a robe of righteousness Isa. 63. who is said by S. Paul to be made to us righteousness , and that we are righteousness in him . Thus they are righteous because justified , and not onely so , but also because their natures are renewed after the Image of God , that is cretaed in righteousnesse and true holinesse , in which respect they are partakers of the Divine nature : and also righteous in ordering their lives according to the rule of the word , which all Gods servants sets before them , and seek to live according thereunto , that they may give God his due , and men their due ; and thus it is true of the servant ▪ of God , they are righteous really . And Interpretatively they are so , for as much as God is pleased to accept them notwithstanding their weaknesses , When Abraham was to offer up his Son Isacak , it is said , he offered his son , in regard he was willing to do it , it was therefore Interpretatively so . So the servants of God in as much as they are lovers and followers of God , and strive after righteousnesse , not allowing themselves in any wickednesse , making conscience of all known duties , so that God accepts them as perfectly righteous . And comparatively they are righteous , though not absolutely , yet comparatively in respect of others , as it 's said of those Worthies St. Ambross speaks of . The righteous if compared with the wicked of the world are Worthies , so they are righteous compared with the ungodly . In the foregoing Chapter vers. 12. the Prophet speaks of certain Epicures and others , which say , we will fill our selves with strong Drink , and to morrow shall be as this day , and much more aboundant . So in respect of sinners , the servants of God may have the appellation of righteous , and not righteous onely , but merciful men , or as the Hebrew hath it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} men of mercy : which may admit of a double construction , whether taken in a passive or active sence ; In a passive sence they are men of mercy : or as the Hebrew word will further carrie it men of good will or favour , they are men to whom God bears a singular favour , an especial love ; There is a Philanthropie which God hath to all men , and though he hates the work of their hands , yet he loves the work of his own hands : but God here speaks of a favour and good will , which he hath to his servants , and you have it fully and summarily set down in the 24th Psalme latter end ; The Lord God is a Sun and a Shield , the Lord will give grace and glory , &c. And according to this construction it may be taken : the Prophet Isaiah speaking of the righteous , how that they are taken away by men of crueltie , intimates though they are hated by the wicked , they are men of love , in respect of God : whilst the world reproches and reviles them , yet God loves them , though they perish and are taken away we must not think that God hates them , they are his favorites . Some men think God should not let the wind blow upon his servants : but it is not that of a mother , but a fatherly love , with which God loves his children , nor was Benjamin the lesse beloved because the Cup was found with him . The righteous they are still men of mercy , yet I rather conceive we ought to take it in the active sence , they are men that love mercy and shew mercy , and to this I encline in regard of that paralell place the 7. Micah . 2. The good man is perished from off the earth , &c. So here men of mercy , that is , men that are practisers and lovers of mercy . Mercy is a condolencie of others misery , and withall an endeavour to deliver them out of it , so that there is both pittie and bountie , bowels of mercy and works of mercy , thus a righteous man is a mercifull man : the wise man joines them both together Prov. 21. and 21. And indeed they never goe asunder : our Saviour hath coupled them together , blessed are they that hunger and thirst after righteousness , for they shall be filled , then it followes blessed are the mercifull , &c. The righteous have bowels of mercy , their inwards are troubled at the miserie of others , and hence their heads consult which way they may do them good : the liberal man devises charritable things upon his bed , and their hearts ake for their brethren , they inquire how , what , which way , to do them good , they are stil going out of their doores in mercy , their eyes behold which way they may do acts of mercy , their ears listen to their complaints , and their hands are ready to relieve ; it would be too much time spent to let you see how this spiritual River overflowes , by giving and forgiving , by vouchsafing to our Brethren spiritual and corporal Almes , that concerne their souls and bodies , by remitting all those injuries they do against us : and thus it is true , they are men of mercy as for the wicked , Solomon saith , their very mercies are cruel , when they pretend mercy it is in crueltie , nay they shew mercy that they may be wicked , but the righteous he shews mercy even to his beast , it runnes down even unto them , and hence it is here called mercifull men , or men of mercy : but now look upon the complaint it self , and that sets forth their seeming miserable condition , The one , of perishing . The other , of taking away . The righteous perish , the mercifull men are taken away : the first of these is very strange and hard , especially of the Righteous that he is said to perish ; Perish is capable of various acceptations . 1. There is a perishing that neither seaZes on the Righteous nor the wicked . 2. There is a perishing befalls the wicked and not the good . 3. And there is a perishing befalls both the godly and the wicked . 1. There is a perishing that befalls neither the Righteous nor the wicked : a perishing of totall destruction and annihilation . The Psalmist saith : Wicked men are like the beasts that perish . Sensuall men are so in their dispositions , but not in their natures : the beast perishing dissolveth into his first being to nothing , and happy were it , if it were so with the wicked , that there were annihilation . 2. And then there is a perishing that befalls the wicked and not the Righteous : the memory of the wicked shall not , but it shall not be so with the just ; No dying , no marrying can obliterate their names : but the wicked , their names perish , & which is worse there is a perishing in the Soul , and it is that perishing which is opposed to good , to Eternall good , the Righteous is scarcely saved , it is not almost , they do not perish hereafter , but the wicked perish Eternally . But then , 3. There is a perishing that is common to the Righteous with the wicked : will you know what it is ? Understand it either of the miseries of this life ( as S. Paul saith ) if I perish , I perish . Whatever hazard we run or fall into , it may be termed a perishing , or chiefly , perishing by death , this is common to all : the Prophet Michael tels us the good man is perished out of the Earth ; that is he dies : when he perisheth it is a Relative to perishing in this world , in this present life . So when the Righteous die he perisheth , therefore it was that the Prophet made use of this word , to let them see what the wicked thought , that the Righteous perisheth , it is not so in reallity , and that we might not be troubled at the harshness of the phrase in the first clause . Go on to the second , Taking away . God hath given most members double ; two hands , two feet , two eyes , two eares , that if one faile the other may supply , & so the spirit of God gives two phrases often in Scripture , that if the one be obscure , the other may make it plain so it is here , least the one should be too hard , here is another to explain it , when he saith , Perish , he means onely taking away from the society of men , that is aIl , as we may very well read the words , the mercifull men are gathered , as the Hebrew will carry it , they perish not but rather are gathered to their Fathers , as that expression in Ecclesiastes , the body goes to the grave , and the Soul to heaven , or to him that gave it , it is that they may be gathered to the innumerable company of Angels , to the Spirits of just men made perfect , to the beatificall vision ; all this is meant in this one expression , taking away . And the Summe is , the Righteous ones , & the mercifull ones were taken away by death , perished from the earth . And so this is true in respect of a naturall death , the Righteous as well as others perish , because of the same nature and constitution , and also the remainders of the same corruptions that are in them ; therefore they must die and perish as well as others , but that which the Prophet aimes at is perishing in a violent sense , and the phrase taken away hints as much , they are taken away and cut of ( as ' it s spoken of the Messias ) from the land of the living . These candles do not go out of themselves for want of that which should give them life , but are blown out by a violent wind ; and very well it may be so , because of their enemies , David saith ; the wicked watch the Righteous , and why do they watch him , but to take advantage to slay him , and this many times befalls the godly ones , and that in great wisdome , even that the glory of Gods power may appeare , his power in sustaining and upholding them , when by death he brings them to himself , especially strengthning them in the hour of a violent death , and his power will appear , in raising of their vile bodies , that shall be in the dust : in raising them , when their vile bodies shall be changed and made like the glorious body of Christ , & he will have it so that their graces may appear , & that their faith may be more eminent : if God should translate them as he did Eliah from earth to heaven , there would be something to appear of glory , but nothing of strength , and therefore that the faith and courage of his servants may appear , he thus takes them away , and chiefly that they may be conformable to Christ , and that he may make the members like unto the head , and go , as he did , by a violent death , they must drink of the brook and after lift up their heads , therefore this is a just complaint , the Righteous perish , and mercifull men are taken away . The consideration of this may serve partly to inform , partly to instruct . First to inform us , That there is another world , and day of judgement , that there is a time wherein God will put a difference between the godly and the wicked , between him that swears , and him that fears an oath , between him that serves him , and him that rebells against him : I say there must be a time of retribution ( or he could not be a Righteous and mercifull God ) when there must be a recompence to godly men , you see how the Righteous perish as well as the wicked , you see the same lot befalls the one , as well as the other , it assures us therefore that there is another day comming , when it will appear that there is a reward to the godly . And it should , secondly instruct all righteous ones that they should make use of this kind of death , for the glory of Gods name , and the good of his own brethren . How should all of us Magistrates , Ministers and People approve our selves in the discharge of our duty , and especially mercifull men by shewing mercy , multiplying mercy , when the mercifull man is taken away , then all is taken away there is no more work , nor almes , nor mercy for us to do in the grave where we are a going . and further it should instruct us , that we should make use of , and make much of the Righteous men , that are in the midst of us , because they must perish and be taken from us : these candles must go out , nay they may by a blustering wind be blown out , make use of them while you have them . Our Saviour bids us , walk in the light while you have the light : so do you , whilst Gods righteous servants and Ministers are amongst you , make the best use of them you can ( as our Saviour said , Me you shall not have alwayes with you : so these you shall not have alwayes with you , therefore endeavour to reap all the benefit , and profit from them you can . Finally let us not think the worse of them because they are taken away , we are ready to be frighted , because of the trouble that befalls them , but let us remember , that the Righteous whatever trouble incompasses them , they are delivered from it by death , nay that taking away of theirs , is a benefit to them , for it is a taking away from the evil to come . And that leads me to the other branch , which mitigateth the complaint in the close of the verse . The righteous are taken away from the evil to come . Taken away from the evil to come is a phrase which admits of a double construction , we may understand it of being taken away from the evil to come upon themselves , they are taken away from those future evils that ( if they had continued longer upon earth , ) should have befallen them , thus they are taken away from Criminall evils , and Poenall evils . 1. From Criminall evils they are taken away , and thereby prevented from those sins , they might otherwayes have fallen into , for the righteous are not altogether free from sin , while herebelow ; and therefore it is that they are delivered from that which is a great grief unto them , ever to sin against their Father . 2. From Poenall evils , from those miseries and troubles that do befall them in this world : Many are the afflictions of the righteous , but God delivers them out of all : Pain , penurie , aches , sicknesse , &c. and when the righteous is taken away , he is taken away from all these . But that which is the principal meaning of the word is , They are taken away from the evil of the place wherein they live , from the common calamitie that is to seize upon the people : therefore you find in the 26. Isa. 20. where the Prophet saith Come my people , enter thou into thy Chambers , and shut thy doors about thee , hide thy self as it were for a little moment untill the indignation be overpast : some understand those little doors and moments , places and Chambers , to be meant of the grave , yet there God hides his people , he puts them in the grave where they are quiet : when he intends to send a blustering tempest , and a storm upon the earth . Thus God prepares a Zoar for Lot when he brings destruction upon Sodom , and an Ark for Noah , when he brings a deluge upon the world : so God prepares a grave for the righteous , when he intends to bring evil upon the earth : but this is not alwaies so , for God will somtimes keep them in the midst of trouble , he sets a mark upon their forehead , as in the 9. Ezek. 4. And the Lord said unto him , go through the midst of the City , through the midst of Ierusalem , and set a mark upon the foreheads of the men that sigh & that cry for all the abominations that be done in the midst thereof . And sometimes God makes them sharers and sufferers in the evils , because they have not mourned for the sinnes of the times and places where they live ; therefore God makes them partakers of the miserie ; but God many times takes them away from the evil to come . Thus Josiah is taken away from the evil that was to come upon the Jews : and St. Austin's prayers were heard , God taking him away before Hippo was taken , whereof he was Bp : and Luther was taken out of the world before the desolation came that fell upon Germany : thus is Gods dealing in the taking away of his servants , and that upon a double account . 1. In regard of themselves . 2. In regard of others . 1. In regard of themselves : That they may not only not see , but also that they may not suffer in the evil that is to come : and this is the very reason why Josiah was cut off , that he should not see that general devastation that should come upon his native Countrie , and that they may not see the evil , he hath taken them away . 2ly . The chief account why he takes them away , is , that they may not keep of the evil that is to befall any people : for the righteous and mercifull men are the Chariots & horsmen of Israel , that do defend the places where they live ; the Angel told Lot he could do nothing against the Citie until he was out of it : & you know what God said to Moses , Let me alone , &c. A good man ( as it were , ) ties Gods hands that he cannot bring evil upon a place , one righteous man may do more with God by prayer , then a thousand men by armes : there is a great prevalencie in the prayers of the righteous , And when God will bring evil upon a place , he first takes away the righteous , that they may not keep it off : as when a man will take down a house , he first takes away the pillars and supporters thereof : so when God intends to destroy a people , he remooves the pillars that support them ; God takes away the righteous , as on the one hand they may not see ; so on the other hand they may nor prevent the evils he intends to inflict . To wind up this in a word of use . Look on the one hand as there is little Cause for the wicked to insult over the righteous when they are taken away , ( Rejoyce not over me , O mine enemy ) saith the Church ; I say little Cause have the wicked to rejoyce for the taking away of the good , because it is a sad presage to the bad . The Righteous being taken away , if such things be done to the green tree , what shall be done to the dry : If the righteous scarcely be saved , where shall the wicked appeare ; If that the righteous be taken away from the evil to come , it is that the evil may come upon a place : it is an undeniable consequence if God deal severely with his own : the wicked must exspect his cup to be filled to the full . If these perish for a time , those for ever : therefore let not the wicked triumph , and as there is no reason why the wicked should rejoyce , so no cause why the friends of the righteous should be too much troubled when they perish by what hand soever ? for all the righteous servants of God when they are to be taken away , say to us ( as our Saviour said to the Woman , weep not for me , ) weep not for us , weep for your selves , and as they are taken away from evil , so they are received unto good ; they are taken from a Prison to be seated in a Palace ; they are taken from a Wildernesse to be transplanted into a Garden ; they are taken away from earth and carryed unto Heaven ; no reason therfore to weep for them , but for your selves : the evil to come cannot light on them ; but on us ; but let them not be disregarded by us , we are not to be stupid under such a divine providence , least we incurre the sin which the Prophet here complaines of : and so I come to the complaint of the Prophet against the wicked , bewailing their obstinacie , the righteous perisheth and no man layeth it to heart : & mercifull men are taken away , none considering that the righteous are taken away from the evil to come : no man layes it to heart , no man considers it ; the phrases which the Prophet makes use of , are very emphatical . The first phrase according to the Hebrew is , no man puts it upon his heart ; and the latter , no man doth understand or seriously weigh , or dewly consider : so that one phrase hath reference to the affections , the other to the judgement : no man laies it to heart , so as to affect it , no man considers , it so as to understand it , and these two well agree together , and the one infers the other : that which a man laies to heart , he will consider , if the heart be affected , the understanding will be imployed : a man cannot but revolve that which he is cut and strucken with ; by considering it we lay it to heart : While I Muse the fire kindled : there is an affection in the mind toward the object , if it be of delight it brings joy , if sadness it brings sorrow , and these two phrases are very fruitfull exprest here , no man lays it to heart , no man considers it , And observe what the sin is that the Prophet charges with , and complaines against : it was not a sin of commission , no , it was a sin of omission ; it was neglect of duty : it is as horrid impiety to omit what God commands us to do , which he forbids ; Remember we do provoke God as much by omitting to do good , as by doing those things he hath forbid . Many men please themselves pharasaically . When the sinfull neglect of any known duty , being judgement , as soon as the doing of a known sin , I say it is the not doing of our known duty makes us culpable , and that sin here charged on us is not the rejoycing , and triumphing when the godly are taken away , but the not laying it to heart that argues a man to be in the depth of wickedness , to come to sit in the seat of the scorners , to deride at the calamities of the godly , and make their tears his drink , and their ruins his play and sport , this is the depth of wickednesse when men rejoyce at the miseries and ruins of the righteous , but it is not considering , or laying to heart the miseries of the servants of God that is here onely meant , though you will find that a great sin , the not laying to heart their being taken away . One would think it but a a small thing , but you will find it a great sin , not to lay it to heart when the rightous are taken away . For 1. take notice it is the perishing of the righteous . When any man dies , the living will lay it to heart , saith Salomon : And shall not the living lay it to heart , when not an ordinary man but a good man , one of the Prophets of God and those righteous , mercifull and eminent ones are taken away . Shall such stars fall from the firmement , and no eyes behold it ? no heart consider it ? Put those altogether , it was the righteous that is perishing : and besides , when we consider , it was not an ordinary but a violent death . When a good man dies naturally , the living will lay it to heart , much more when cut of , when he might have lived longer : and then consider all oportunities of doing good is taken away , and when not an ordinary person , and that not by an ordinary death , perishing , and more then so , taken away , and when this perishing and taking away of the righteous was a prediction that concerned themselves of their ruin , their judgements , was at hand , and ready to overtake and overthrow them , and they not to consider it : & adde to this that this shall be so , and that there should not be a man to consider it , not as if there was none at all ; there were some though , the number be but very small that did bemoan and lay this thing to heart , yet it is usuall in Scripture to expresse where there is but a few , as if there was none at all , as in the 53 Psal. 3. 5 Ierem. 15. Because there is but a very few , therefore it is expressed as if there were none at all : there was but a few zealous in regard of the multitude and generally it they did not consider that the Righteous perish , and they did not lay it to heart , the mercifull men are tak●n away from the evil to come . I say these things being put together you will find it was noe small sin , and that the Prophet hath noe little reason to complain , that they did not lay it to heart , if you consider it in reference , 1. Vnto God . 2. Vnto them . 3. To our selves . 1. In reference unto God ; this was a great work , and aspeciall work of Gods provience , that he was pleased to suffer his righteous ones to p●rish , and be taken away . It is a very great sin not to observe Gods dealing ; they are equally bad , when Gods word sounds in our eares , his works appears in our eyes , and neither is regarded by us . As the Psalmist complains in the 26 Psalm . This is great impiety that God should passe by us in a speciall providence , and we not take notice thereof : if not a sparrow fall to the ground without his knowledge , nor a hair of our heads fall to the ground , much lesse our heads , they cannot perish but by a speciall providence : and they should be taken notice of when God intends to take them from us ; and as it impiery against God , so likewise it is a sin against them , it argues that as we want piety , so pity , as purity , so bowels , when those that are our Fellow-members , Righteous ones especially : nay when in a higher , rank then our selves , Ministers or others are in misery , and we are not troubled at their sufferings , this argues we want much pity : they are but glasse eyes that weep not for such a losse , and it is but a woodden leg that is not sensible , what the rest of the members endures . And as it is a sin against them , so likewayes it is an evil against our selves , it argues a stupid mind , a secure heart , and an obdurate spirit that is not moved with such providentiall dispensations against us , especially when it presages judgement and misery to come upon a people , and yet it should not work upon us . All this considered you will find it was a just matter of complaint , which the Prophet takes up , the righteous perish , and no man layes it heart , &c. I beseech you in the fear of God , let us learn to practise the contrary , and to lay to heart the miseries , distresses , and perishings of the servants of God ; but especially when they die by a violent death , the Sun daily shines and noe man regards it , but when once it is in an Eclipse , then every eye will be upon it , neither do men mind the high mountains when standing , but if it chance to fall then every eye consider it , and shall we not take notice of the Eclipses of Gods faithfull servants , and so lay them to heart by remembring to register the deeds of Gods faithfull servants . How , and when taken away , and withall bemoaning , and bewailing both the miseries they suffer , and the Calamities we are like to suffer , by reason they are taken away from the evil to come , and by imitating their vertues following their graces , setting before us their exemplary lives , and treading in their steps , so as to prepare for dying , for suffering , in the like or any other kind , that death may not find us unprovided : and if we do live to prepare for the evil to come , judgement is at hand . Let us be making our peace with God by repenting of our own , and the sins of the land , that when the evil comes it may not come upon us unprepared , and though we be taken away , we may be but taken to the fruition of Glory and happinesse ; and that I may not be guilty of this sin , I here declaime against it . I dare not but stir up my self and you , sadly and veriously stir up you and me to lay to heart this mercifull man of God , this righteous man that hath been lately taken from us , I hope none will envy his Character : if we look no further then his death , it was a violent death , but as for the cause of his death it concernes not me , it must be referred to that great day , the day of judgement , I hope without offence to any here , I may look to the manner of his death , the righteous are said to be bold as a Lyon , and hath hopes in his death , and what is this but the serene consequence of a well led life , that made him meekly bold , and humbly confident , and chearful at his dissolution : of all acts of mercies none is greater then that of forgiving enemies , which that he did , witnesse those lines , those excellent lines read at his interrment , or those gracious charitable words , and prayers he uttered upon the Scaffold , which proclaims him a man full of grace & mercy , I want time , and tongue to go over his life ; and al that knew him will acknowledge this , that the whole course of his life was a constellation of graces and vertues , both as he was a Christian , and as he was a Minister . This righteous man is now perished , this mercifull man is now taken away . But I trust nay I have some measure , of confidence he is but perished from the earth , taken from us and removed to a better habitation , to enjoy a safer , a more Glorious life : and I hope though he be out of sight , yet he is not out of mind , and will not be forgotten , especially by you among whom he hath been a faithfull , and painfull Laborour , he having spent his time , strength , and labour for your Souls good , therefore do you lay his death to heart . Remember how often ▪ you have behold him from his sacred Oratory How often you have heard him dropping , nay overflowing with faithfull reproofes , sweet comforts , wholesome admonitious : Remember all those savery instructions you have heard from him , remember and practice them , that will be the best way to lay to heart the losse of this viagilant and faithfull Minister , and lay to heart your own barrenesse , and unfruitfullnesse that hath provoked God to deprive , and Rob you of such a Iewell , lay it to heart , that you have been no more bettered , and mended by those saving Doctrines ; and not onely you , but all of us lay it to heart , this and all others of Gods servants that have been taken from this City , not many years ago , which is a sad persage , that the ruine thereof is at hand , if a timely repentance and amendment of life prevent not ; which is the end of our discourse , that all of us may be brought to a serious repentance , as to lay to heart the perishing and taking away of the Righteous ones , so not to murmur , and repine at those that have been the instruments of our losse , but to repent of our sins with grief and sorrow , as the cause thereof by contempt of the word and Sacraments , having used all means to provoke God to take them from us . Let us for the time to come , so repent , that if it be possible Gods wrath may be appeased , his judgements diverted , and those faithfull ones that are yet among us , may be continued , and that more faithfull messengers may be sent into his harvest , which God of his mercy grant , AMEN . FINIS . 
A89505	----	A sermon preached at the funerall of M. Christopher Love, in St. Laurence church, August, 25. 1651. By Thomas Manton, minister of the gospell at Stoak-Newington near London. Manton, Thomas, 1620-1677. This text is an enriched version of the TCP digital transcription A89505 of text R206708 in the English Short Title Catalog (Thomason E641_7). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 20 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A89505 Wing M535 Thomason E641_7 ESTC R206708 99865821 99865821 118072 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89505) Transcribed from: (Early English Books Online ; image set 118072) Images scanned from microfilm: (Thomason Tracts ; 98:E641[7]) A sermon preached at the funerall of M. Christopher Love, in St. Laurence church, August, 25. 1651. By Thomas Manton, minister of the gospell at Stoak-Newington near London. Manton, Thomas, 1620-1677. [4], 12 p. Printed by J.B., London : 1651. Annotation on Thomason copy: "Septemb: 8". Reproduction of the original in the British Library. eng Love, Christopher, 1618-1651. Funeral sermons -- 17th century. A89505 R206708 (Thomason E641_7). civilwar no A sermon preached at the funerall of M. Christopher Love,: in St. Laurence church, August, 25. 1651. By Thomas Manton, minister of the gosp Manton, Thomas 1651 3793 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-03 TCP Assigned for keying and markup 2007-03 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Pip Willcox Sampled and proofread 2007-06 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERALL OF M. CHRISTOPHER LOVE , IN St. LAVRENCE CHVRCH , August , 25. 1651. By THOMAS MANTON , Minister of the Gospell at Stoak-Newington near London . ISAIAH 517. The righteous perisheth , and no man layeth it to heart , and mercifull men are taken away , none considering that the righteous is taken away from the evill to come . London : Printed by J B. 1651. To the Reader . Courteous Reader , THou hast here presented to thy view a short , but yet a sweet Sermon ; in it is comprehended among other things , the right way of dying well . If ever you would die comfortably , you must first live holily , get an assurance that your sinnes are pardoned , that God is reconciled unto you through Jesus Christ , that so you may be perswaded by the holy Spirit of God , as soon as ever you goe out of this world , you shall then be received into an eternall . Reader , if this Sermon may prove for thy spirituall advantage , for the mortifying of sinne , and the renewing of Grace in thy heart , blesse God for it . Thou mayest bee confident it shall be the daily Prayer of him that is thy friend in the Lord , D. R. A SERMON Preached at the Funerall of M. Christopher Love in St. Laurence Church , August 25. 1651. 1 COR. 15. 57. But thankes be to God which gives us the victory through our Lord Jesus Christ . THE words in themselves needs no explication ; they are the triumphing song of S. Paul , partly directed to the enemies themselves , and partly to the giver of victory , Thanks be to God , that gives us victory through Jesus Christ . 1. It is sinne that is the sting of death , when the conscience is awakened , and all disguises are taken away , then sin will be sin indeed . 2. In regard of the Obligation , the Law binds us over unto death . 3. Sin aggravated labours to strengthen sin , and sets them all in order in their proper colours before our face . But now the great question will be , What shall we do that we may come out of this horror and terror ? The Apostle tells us , Christ hath given us victory in Christs victory ; he hath overcome the law , death , and hell ; he foyled death in his own person , when he was upon the Crosse ; he left death in the grave , when he himselfe arose againe ; he hath given us victory through Jesus Christ ; and yet all Christs work was not done upon the Crosse , there is much to be done in our hearts , the God of peace shal bruise Satan under your feet shortly , Rom 16. 20. hee will make you fellow-Conquerors with his Sonne Jesus Christ ; Christ hath got a victory for us , and he will get also a victory in us . From the words observe this Doctrine : That Christs victory over death may serve for the incomparable comfort of all true Believers . Death is either temporall or eternall ; now wicked men are subject unto both ; the wicked mans temporall death it makes way for his eternall ; the taking them away out of this life , is but the bringing them into eternall wo and misery . For the opening of the point , he would 1. shew how Christ delivereth us from death . 2. How far he hath delivered us from death . For the first , that Christ hath delivered us from death , Heb. 2. 14. By death he destroyed him that had the power of death : If you consider Christs death by way of merit , or if you consider him as a Conqueror , by his death he destroyed death , he grapled and overcome death . Whether you look upon it as the Act of a Redeemer in dying for our sinnes , Christ died in our room , or in our stead , he died that the creature might be spared , Iob. 33. 19. Deliver him from going down into the pit , for I have found a ransome ; the sinner must die , or else the Surety must die ; by Christs death the wrath of God is expiated , the Law of God is satisfied , the Justice of God fulfilled , and the jawes of death are broken . 2. Looke upon it as the act of a Conqueror , and so Christ hath foiled death in his owne person ; for Christ is called the first fruits of them that sleep in the Lord Jesus Christ , 1 Cor. 15. 20. yea , he is called the first-borne of the dead ; death is Satans last beast of prey , and Christ hath grapled this beast . 1. Be pleased to consider , the quality of the Grave is quite altered to wicked men ; it is the King of terror ; but to every beleever it is a bed of ease , Isai. 57. 2. The righteous are taken from the evill to come , and rest in their beds . 2. The second question is , how far he hath delivered us from death ; I might answer , that it is sufficient the second death hath no power over us ; there is no condemnation unto them that are in Christ Jesus , Rom. 8. 1. But this is not all , the very nature and habit of death is changed ; death is not a destruction , but a deliverance ; we are apt to have wrong thoughts of death , death is to us a blessing , it is one of Christs legacies bequeathed to his Church ; while death was in the Devils hand , it was our enemy ; but now it is in Christs hand , it is our friend ; it is now but our passage into the Land of Canaan , our entrance into the heavenly Jerusalem : a wicked mans death is his executioner , but to the Godly ; it doth but fever us from our friends upon earth , and then we are united unto Jesus Christ our head ; now lettest thou thy servant depart in peace , wicked men are taken away . This night shall thy soule be taken away , Luke 12. 20. Now what hope can a wicked man have when God takes away his soule ? the godly man resignes up his soule unto Jesus Christ . The beleever dyeth not because he must dye , but because he would dye : the Funerals of the Godly are but the Funerals of their sinnes ; it is not the man that dyeth , but his misery and his sinnes that dyeth . When God justifieth a sinner , he takes away the condemning power of sinne ; when he sanctifieth , he takes away the reigning power of sinne ; but when he takes him away by death unto himselfe , he takes away the very being of sinne : Death is our cure , sinne brings in death , and death by way of revenge destroyeth sin . 2. By death there is way made for a present union of the soule with Jesus Christ ; I desire to be dissolved , and to be with Christ , saith St. Paul ; it is better the soul should be seperated from the body , then to be absent from Christ , we have an union here , but whether is it better to be present with your friends , or present with Jesus Christ ? the soul goeth away to God that gave it , immediately as soon as ever the body is destroyed ; the body came from Adam , and must be purified in the grave , but the soul is a supernatural Light and flyeth to God again . 3. The Body that seemeth most to suffer , hath great advantage . A Shed is taken down to raise up a better Structure ; It is sowed a Natural body , but it is raised a Spiritual body ; here it is not capable of high enjoyments , it is humbled by diseases ; it is sowed a Corruptable body , but it shall be raised an Incorruptable body , 1 Corinth . 15. 54. The next degree is , how far Christ hath conquered death , the hurt of death is taken away . Death may kill you , but it cannot hurt you ; it cannot have any power over your better part , Jesus Christ is your head in the grave ; ye are raised by the Spirit of holiness , Rom. 8. 11. The Holy-ghost can never leave his Temple ; you belong to Christ in the grave . 1. Oh consider what ground of comfort we have against the mortality of the body : Christ hath united body and soul , Christs mystical Body shall not want the least Member or Joynt . 2. God is in Covenant with your body and soul , God is the God of your flesh , though it remain with the dust of the wicked . 3. Christ hath purchased your body and soul , 1 Corinth . 6. 20. Yea are bought with a price , Therefore glorifie Christ in your bodies ; Christ will not loose one whit of his purchase : Therefore here is your comfort against the Mortality of the Body ; God will call the grave to an account , What is become of my Abraham ? my Isaac ? and my Jacob ? The grave shall give up their dead , when Christs commands it : the grave is but a chest ( and with reference be it spoken ) Christ wares the Keys at his own Girdle ; God hath a special care of your dust , when your friends and neighbours have left you in the grave , yet Christ hath not left you there . 4. We are eased from the terror and horror of death . Now death is terrible , as it is a natural evil , a dissolution of the soul from the body . Death is the King of terrors , Morral Phylosophy could never finde any remedy against the fear of death . But God by his holy Spirit , he fills the soul with a hope of a better life , by which it is strenthened against the fear of death ; nature may shrink when we see the pail horse approaching , yet we way rejoyce in this it is but to carry us home to our Fathers house , And who would be affraid to be happy ? Let them be affraid to dye , which are loath to go to Christ . St. Stephen saw the Heavens opened for him , when he was stoned to death , at the very hour of their departure they are exempted from fear and terror , by reason of that comfortable perswasion , which they have in their breast , that their sins are pardoned through the blood of Jesus Christ ; that God is reconciled unto their souls , that as soon as they go out of this miserable would , they shall be received into eternal Glory : The sting of death is sin , the day of death is a black and glomy day to wicked men ; Wicked men they drop like rotten Apples into that Lake that burns with fire and brimstone for evermore ; Wicked men have many accusations laid to their charge , many sins that fly in their face , which most commonly perplex a dying soul ; but godly men are freed from all this : This made Luther cry out Percule domine percule , peccata remissa sunt , strike Lord strike , my sins are pardoned : So may every true believer say , Lord do what thou wilt with me , my sins are forgiven . 5. Christ hath utterly abolished death , 1 Cor , 5. 16. Then death shall be utterly abolished to the Elect , the Dominion and Power of death is overcome , but for the wicked they must be kept under a dying , and yet under a living death , death shall be no more unto Gods people , they may then triumphantly say , Oh death , where is thy sting ? Thus much for the Doctrinal part of the Text : There remains nothing but the useful Application unto our Souls . Vse . First let this serve for terror to wicked men , Jesus Christ hath conquered death onely for his Elect : for the present wicked mens condition is sad , in Death it is worse , and in Hell it is worst of all . 1. For the present their condition must needs be sad ; they cannot so much as think of death or hell without a great deal of terror and fear : It is like the hand writing against Belshazer upon the wall , it will mar all their Jovial company , but with the righteous death makes way for their eternal happiness , Though I walk in the vale and shadow of death , saith David , yet will I fear none ill . It is a sad walk to walk at Deaths right hand . 2. In Death it will be worse , the nearer you come to your everlasting estate , the more your Conscience will be troubled , and your sins will fly in your face : Every man doth not dye thus sensible , some there are that sacrifice their bodies with great courage , but mark this in them all , they oftentimes dye anxious of their spiritual condition : A wicked man is like one that leaps over a great Gulph in the dark , but usually their death is full of terror . Oh consider what a sad case you will be in , when your sins shall stare you in the face , your conscience accuse you , the law binde you over to hell , hell open her mouth for you , and heaven be shut up against you ; how will you be able to appear before the Judgement Seat ? what a hideous cry will it be to hear the sinner curse his body , and his body to curse his soul , because he did not make sure of heaven . It is quite contrary when the godly man dyeth , he takes fare leave of his flesh , flesh farewell , and rest in hope , God will not suffer his holy One to see corruption . 3. In Hell it will be worst of all , Envy will be a part of your sorrow , as well as dispare , when you shall see the godly in heaven , whom you have scorned , dispised , and thought not worthy to love among you , when your selves shall be tormented in hell fire with the Devil and his Angels for ever , there is a special conviction upon the damned soul in hell . Here you would not live , and their you shall not dye : Oh miserable will be your condition ! when conscience , that worm that never dyeth , shall gnaw your soul to all eternity . You are now fallen into the hands of a living God , who liveth for ever to see vengeance executed upon his enemies . The second Use is to labor to get an Interest . 1. In Jesus Christ , and first you must take care to get your sins pardoned ; all the power of the Devil and Death , depends upon this particular , you can never have any true or real solid comfort , when you come to dye , unless you are assured that your sins are pardoned , unless that you are confidently assured by the spirit of God , that when you go out of this Life , you shall be received into a Better . There are two pits which God hath digged , that are deep enough to bury your sins in that they shall never beable to hint you , vid. the Ocean of Divine mercy , and the grave of Jesus Christ , see your sins buried in one of those graves , and then be sure they shall never trouble your soul again . It is the great fault of Christians , that when they come to dye , they come altogether naked : it is an ill favoured thing to see a man stark naked ; Christians should come cloathed with the White Robes of Christs Righteousness , for the grave hath no power over them . 2. Strive for an assurance of Gods love ; mine eyes have seen thy salvation , therefore now let thy servant depart in peace ; now let me dye saith old Jacob , when he had seen his son Joseph ; when you have seen Jesus Christ , when you can say experimentally he is my portion ; then you may bid welcom to any death : death never comes untimely to such a man , though he may be cut off by some sudden stroak , if he hath an interest in Jesus Christ . A sinner though he live to be an old man , yet he is accursed . 3. Mortifie Corruption : he dyeth well that mortifieth corruption first ; see your sins dead before you come to dye : Either sin must dye , or we must dye , What should an unmortified man do with heaven ? that would be no place for his abode , because there are no carnal Bestial delights there ; when wicked men go howling to hell , then might God say , go see whether your vain delights can save you . 4. There must be a holy Life and Conversation . Men live as though they never thought to dye , and then they dye as if they never thought to live ; they that are not ashamed to live are not affraid to dye . We have a singular instance of this in our deceased brother , Balaam would fain dye the death of the righteous , but he would not live the life of the righteous : if we are careful to observe these directions , then our last hour will be our best hour . The third Use is to improve the comfort of Christs Victory , 1. Improve it for your friends , that are departed in the Lord : Why should we weep in the day of their preferment ? Christians in the primitive times , at the solemnizing of their friends Funerals , had wont to light Tapar , sing Psalms , and rejoyce in the Lord ( but may some say ) Sir do you not read , when Stephen was stoned to death , that certain devout men carried him , and made great lamentation for him , Acts 8. 2. But for answer to this , mourn for your friends deceased , but not distractedly mourn for them as those that know they shall meet their friends in glory : when you weep for your friends it should be like rain upon earth , when the Sun shines . 2. Improve it for your selves , and that in your life time . 1. In your resolutions , that you may be willing to dye : we are apt to linger ond linger , and fain we would live a little longer ; but alass what Prince would be willing to be uncrowned : this argueth a great deal of carnallity . Christians are begotten to a lively hope . 2. Improve it in your death against the fear of death : death it self startles the Creature . When once you come to Heaven , death shall molest you no more , Believers , when they come to heaven , shall have the same welcom that Jesus Christ had , the Angels shall carry your soul into Abrahams bosom , Luk. 16. 22 , there shall a train of Angels carry your soul into eternal Glory . Lastly , Bless your Redeemer , that hath freed you from the fear of death . Jesus Christ hath given himself a ransom for thy soul ; he hath satisfied Divine Vengeance for thy sins : Many men give their lives to death for their Prince ; but here is a Prince , that gives his life for his People . It remains that we speak a little concerning this our deceased Brother : I might speak much concerning those ravishing Comforts , that he had in his soul : What a rare assurance he had of heaven , as a patern most worthy of your imitation . He was a man eminent in Grace , A man of a singular Life and Conversation . When he was to dye , he professed high thoughts of his Congregation ; Therefore I pray do not frustrate his expectations ; when he looks to finde you among the sheep , the Lord grant you be not found among the goats ; do not think that now he is gone , his truths are gone too ? for God will require them at your hands . God takes an exact account , how long a Minister hath been in such a place , what good a people hath got under his Ministery : The Lord grant that you may now reap the fruit of all his labours . I might speak much more , but I will forbear . The Lord bless what you have heard , and give you understanding in all things . FINIS . August 30 , 1651. Imprimatur JOHN DOWNAME . 
A87090	----	A divine prospective: representing the just mans peacefull end. In a funerall sermon preached at Katharine Creechurch, Aug. 14. 1649. at the enterrement of the remaines of the Right Worshipfull and truly religious, Sir John Gayr, Knight: deceased July 20. 1649. / By Nathaniel Hardy, M.A. and preacher to the parish of Dionis Back-Church. Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A87090 of text R206287 in the English Short Title Catalog (Thomason E574_8). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 87 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87090 Wing H715 Thomason E574_8 ESTC R206287 99865460 99865460 117701 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87090) Transcribed from: (Early English Books Online ; image set 117701) Images scanned from microfilm: (Thomason Tracts ; 88:E574[8]) A divine prospective: representing the just mans peacefull end. In a funerall sermon preached at Katharine Creechurch, Aug. 14. 1649. at the enterrement of the remaines of the Right Worshipfull and truly religious, Sir John Gayr, Knight: deceased July 20. 1649. / By Nathaniel Hardy, M.A. and preacher to the parish of Dionis Back-Church. Hardy, Nathaniel, 1618-1670. [4], 30, [2] p. Printed for John Clark, and are to be sold at his shop under S. Peters Church in Cornhill, London : 1649. The last leaf is blank. Annotation on Thomason copy: "7ber [i.e. September] 19". Reproduction of the original in the British Library. eng Gayer, John, -- Sir, d. 1649 -- Early works to 1800. Sermons, English -- 17th century. Funeral sermons -- 17th century. A87090 R206287 (Thomason E574_8). civilwar no A divine prospective: representing the just mans peacefull end.: In a funerall sermon preached at Katharine Creechurch, Aug. 14. 1649. at t Hardy, Nathaniel 1649 15518 32 125 0 0 0 0 101 F The rate of 101 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Simon Charles Sampled and proofread 2007-08 Simon Charles Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Divine Prospective : Representing THE JUST MANS PEACEFULL END . In a Funerall SERMON Preached at Katherine Creechurch , Aug. 14. 1649. At the Enterrement of the Remaines of the Right Worshipful and truly Religious , Sir JOHN GAYR , Knight : deceased July 20. 1649. By NATHANIEL HARDY , M.A. and Preacher to the Parish of Dionis Back-church . PROV. 28. 18. Who so walketh uprightly , shall be saved : but he that is perverse in his wayes , shall fall at once . ESAY 32. 17. The Worke of righteousnesse shall be peace , and the effect of righteousnesse , quietnesse and assurance for ever . LACTANT . Sicut vita ipsa bonum est si cum virtute vivitur , malum si cum scelere : Ita & mors ex preteritis vitae actibus ponderanda est . AMBR. Pretiosum est videre virum justum , ut videas eum secundum imaginem Dei : quod foris est nihil prodest , quo lintus est sanat . LONDON , Printed for JOHN CLARK , and are to be sold at his Shop under S. Peters Church in Cornhill . 1649. To the VVorshipfull , ROBERT ABDY , Esquire , Son-in-law : Together with his Vertuous Consort , and the rest of the hopefull Sonnes and Daughters of the Right Worshipful , Sir John Gayr , Prosperity on Earth , and felicity in Heaven . TO preserve the precious names , perpetuate the pious memories , and publish the eminent graces of dead Saints , is a due debt from the living . The glory which from hence redounds to God , the benefit which hereby accrueth to the Church , the respect which herein we manifest to them , are all severally , much more joyntly , strong obligations to this service . No fitter instrument for such a work then the pen , which surpasseth the voice in this double excellency , that it both extendeth farther , and continueth longer , according to that knowne expression of the Poet , Vox audita perit , littera scripta manet . These I doubt not ( worthy Sir ) were the impellent causes moving you to desire a publication of this imperfect piece , in which , if there appear any lustre , it is no other then what it receiveth from the beames of his Virtues , whom it represents . Indeed , what S. Bernard said of his friend Malachy , I may justly apply to your deceased Father ; he was , while he lived , Lucerna ardens & lucens , a burning and a shining Lamp : and by Death , Non extincta sed admota , not so much put out , as removed to Glory . The light of his good words is still left behinde him , and now set on a Candlestick to enlighten with its splendour this declining Age of the World . The Character here given to this faithfull Servant of God , may by some ( who throughly knew him ) be justly accounted deficient ; by others , ( through Envy , or Ignorance at best ) be unjustly censured as exuberant . To the former I shall Apologize in the words of the Oratour : Pictoros pulchram absolutamque faciem rarò nisi in pejus effingunt , an exact face is seldome drawne but with much disadvantage . To the latter , S. Bernards expression shall be my Answer , Testimonium veritati praebeo non affectioni ; my Conscience witnesseth to me , that my Testimony concerning him , was not byass'd by Affection , but measured by Verity . To your Candid acceptance and Patronage ( Honoured Sir ! ) I present these unpolished Lines : the truth whereof I know you can fully , and will freely attest . I have nothing more to adde but a gratefull acknowledgement of your many immerited favours , and my incessant supplications at the throne of Grace , That both your self , who esteeme it an happinesse to have been grafted into the Stock of that Worthy Family , and all the naturall Branches of that choice Root , may be daily watered with the plentifull showers of Divine blessing , continually grow up in a resemblance of these pretious Fruits which he brought forth : and finally , be transplanted into the Paradise of Blisse , where , together with him you shall be flourishing Trees of Righteousnesse for ever . So prayeth he , who is Yours in all Affection and Service , Nathaniel Hardy . PSAL. 37. v. 37. Mark the perfect man , and behold the upright : For the end of that man is peace . THis Psalme is one of those seven , which we finde to be composed according to the Hebrew Alphabet : what was the reason of this order , I am not curious to enquire , since the Scripture is not pleased to expresse : Some onely account it of Musical concernment , others look upon it as an help to memory . Ainsworth conceives it to be an indication of more then ordinary weight and worth in the matter , this as in the rest , is eminently observable in this Psalme , which is both of singular use and value . Indeed it may well be styled , The good mans Cordiall in bad times : A Soveraigne Plaister for the Plague of Discontent : Or , A choice Antidote against the Poyson of impatience . It is a truth evident in experience , That Gods dispensations towards the righteous and the wicked in this life , are like Jacobs dealing with Josephs Sonnes , crosse and strange : For as he laid his right hand on the younger , and his left on the Elder , so doth God oft-times , for the present , distribute with his left hand crosses to the good , and with his right hand favours to the bad ; not only in a litterall sense , as our Saviour speakes , He maketh the Sun to shine , and the Raine to fall upon the just , and the unjust ; but in a metaphoricall sense he causeth the Sun of prosperity to shine upon the unjust , and the Raine of adversity to fall upon the just : hence it is , that both the Sanctity and the Equity , the holinesse and justice of God hath by many been called in question ; it being a probable Argument to carnall reason , that God , in prospering the bad , approves of their wayes , and so is unholy ; and in afflicting the good , renders not according to their deeds , and so is unjust : Hence it is , that in such times the wicked swell with the timpany of pride , and the weak pine away in a fretting consumption ; those are impostumated with selfe-conceit , and these are inflamed with passion : the cure of both , especially the latter , ( to wit envious fretting at the wickeds prospering ) our Prophet indeavours in this Psalme : The medicine which he prescribes , is made up of various ingredients , amongst which , none more operative then a due meditation of Gods finall retribution , both to the godly , and ungodly : which as it is principally insisted on throughout the whole ; so is it elegantly recommended in the close , and in particular the quiet end of the just , both asserted and assured for our support , and incouragement in the words of the Text , Mark the perfect , &c. Which words may fitly be divided into two generalls , and each of those sub-divided into two particulars : here is , officium & motivum . 1. A duty enjoyned , Marke the perfect , and behold the upright . 2. A motive adjoyned , For the end of that man is peace . In the former of these we have considerable , 1. Objectum propositum , the object proposed to our view , the perfect and upright man , a choice and rare sight both amiable and admirable , well worthy our aspect . 2. Actus requisitus , an act required with gemination , to marke and behold this man where ere we meet him . In the latter of these is observable , 1. Beneficii collatio , a precious benefit conferr'd upon the perfect and upright man , which should move us to behold him , and that is peace . 2. Temporis specificatio , the speciall time mentioned when this benefit shall be conferr'd , and till when we must marke the perfect man , and that is the end , for the end of that man is peace . Or , if you please , take notice in the Text of these two parts : here is 1. Ampladescriptio , a full and pithy description of a good man , and that both , à qualitate & felicitate , from the quality of his disposition , he is perfect and upright . From the felicity of his condition , the end of that man is peace . 2. Apta prescriptio , a fit and sutable prescription in reference to both these , that we should marke , and behold him in himselfe , and in his end mark the perfect , &c. And in this method I shall now handle the Text , craving divine inspiration , and your attention , that I may so speak the words of truth and uprightnesse , and you may so marke , and behold what shall be spoken , that the end of the Sermon may be glory to God , peace and profit to every one of our Souls : and so I begin with the 1. Generall of the Text , the good mans description : And therein 1. The quality of his disposition in that double expression , perfect and upright , two words not much different in sense , yet both emphaticall in phrase , and will require a distinct explication . The first tearme we meet with is perfect : but where shall we find the man to whom this character belongs ? sure the Psalmist rather describes what the good man should be , then what he is , if we look upon the most eminent Saints in Scripture , we shall find not one of them daring to assume this title unto themselves : Job saith of himself , If I say I am perfect , it shall prove me perverse , chap. 9. 20. Paul plainly denies it of himself , not as , though I had already attained , either were already perfect , Phil. 3. 12. Et quis id sibi arrogare andet , quod Paulus ipse fatetur , se non comprehendisse ? saith Saint Bernard excellently ; and who is so arrogant as to think himself more holy then this chief Apostle ? but yet let God be true , and every man a lyar , who affirmes that of Job , which he denies of himself , that he was a perfect and an upright man ? Chap. 1. 1. Let not Saint Paul , who was immediately inspired , be thought to contradict himself , who in the forementioned place , ver. 15. reckons himself among those that are perfect , Let us , as many as be perfect be thus minded , that therefore these seeming contrarities may be reconciled , and the nature of this perfection unfolded : be pleased to observe these distinctions . 1. Divines well distinguish of a double perfection , it is absoluta , or comporata . That is absolutely perfect , to which nothing ( that may be accounted truly good ) is wanting : and thus he onely is perfectus who is infectus : God , who made all things and himself is not made , only injoying an all-sufficient perfection , in , and of himself . That is comparatively perfect , in which , notwithstanding some wants , there is a fulnesse compared with others . Thus every Saint is perfect , in comparison of the wicked , among whom he liveth . In this respect it is said of Noah , That he was a perfect man in his generations , his grace compared with the wickednesse of the Old World , well deserving the name of perfection ; indeed every upright man is perfect in comparison of them who are openly bad , or but openly good ; stained with wickednesse , or but painted with holinesse . Thus one Saint may be perfect , if compared with another , the strong Christian in respect of the weak , whom he out-strips in Grace and Piety : such Saint Paul meanes , when he saith , We speak wisdome among them that are perfect : that is , such as have attained to greater measures of grace then others . It was said of Benajah , He was more honourable then thirty , but he attained not to the first three ; and though no Saint can ever attaine to the perfection of the first three , the blessed Trinity : yet many Saints may be honourable amongst thirty , perfect in comparison of those among whom they live . 2. We must further distinguish of a double perfection ; it is extrinseca and intrinseca . Extrinsecall perfection , so called because by imputation , is that which every Beleever is partaker of through the perfect righteousnesse of Christ , whereby all his imperfections are covered : In this respect , the Author to the Hebrewes tells us , That by one offering he hath perfected for ever them that are sanctified : and S. Paul tels the Colossians , That they were compleat in him , meaning Christ . Indeed , omnia Dei mandata tunc facta deputantur quando id quod non sit ignoscitur : divine commands are then in Gods account fulfilled , when our defects for Christs sake are pardoned : and the evangelical perfection of a Christian consists not in perfectione virtutum , sed remissione vitiorum , in the completion of our graces , but remission of our sinnes . Intrinsecall perfection so called because by inhesion , is no lesse rationally then usually thus distinguished , there is perfectio partium and gradium : He is said to be perfect , cui nihil de est , eorum , quae ad statum salutis necessaria , who wants no graces that accompanie salvation ; or he is perfect , Cui nihil deest in gradibus gratiarum & virtutum : who is not defective in the measures of those graces : both these are frequently , and firly illustrated by the resemblance of a child , and a grown man ; the one whereof hath all the essentiall and integrall parts of a man , the other a compleat use and measure of those parts . If we speak of the latter kind of perfection , there never was , nor shall be , nor can any meer man in this life attaine unto it ; indeed the spirits of just men in Heaven are perfecti , made perfect , but on earth they are only perficientes , striving to be perfect ; our perfection here , is in fieri , non facto , accomplishing , not accomplished . Non plonam induimus perfectionem , donec totam exuimus infectionem , we cannot wholly put off the ragges of corruption , and therefore not fully put on the robes of perfection : We may be sine querela , not sine culpa , without blame in regard of grosse enormities , not without blemish in respect of sinfull infirmities . True it is , the Scriptures call upon us to be perfect , as our Father in Heaven is perfect . Non ut tantum p●aestari possit quantum suadetur , not that we can fully acquire what is required , but to shew quousque conari oportet , at what our desires must aime , and to what our endeavours must tend . This perfection is not patriae , but viae , reserved for the country , not to be attained while we are in the way ; in this regard all our perfection here consists in these two things : 1. A penitential acknowledgment of our imperfection : as the best wisdome is to see our folly , so the highest perfection is to bewaile our deficiency ; and therefore we shall still find those that have been in the highest forme of grace , most sensible of the want of grace , poverty of spirit being an inseparable attendant of the riches of piety : This made Job abhor himself in dust & ashes . David pray , Lord enter not into judgement with thy servant : And Paul acknowledge himselfe to be lesse then the least of all the Saints . Excellent to this purpose is that of Saint Austine , Advirtutis perfectionem pertinet etiam ipsius imperfectionis , & in veritate agnitio & in humilitate confessio : an humble confession , and a faithfull acknowledgement of our imperfection conduces much to our perfection : and the same Father commenting upon that of the Apostle , as many as are perfect , thus illustrateth it , qu●t qu● perfecte currimus , hoc sapimus , quod nondum perfecti simus , sed illia perficiemur quò perfectè currimus , as many of us as run perfectly the race of piety , are sensible of this , that as yet we are not perfect , but shall then be perfected , when we come to the place to which we run . 2. A zealous progresse to , and endeavour after this perfection : So Aquinas expounding that exhortation of Saint Paul , be you perfect , renders it tendatis ad perfectum , tend to , and strive after perfection : Indesinens proficiendi studium , & jugis conatus ad perfectionem , perfectio reputatur , a continued desire of increase , and daily endeavour after perfection , is accounted as our perfection : God herein dealing with us as an indulgent Father with the child that drawes the arrow as far as he can to reach the mark , esteeming it as if he had drawn the arrow to the head , and hit the marke : in this sense it is , that as God doth repute the Saints , so the Saints have reckoned themselves amongst the number of the perfect . Magnum illud electionis vas perfectum abnuit , pr●fectum satetur , saith Saint Bernard concerning Paul , that chosen vessell , a●counted his perfection to be his profection , pressing towards the marke , for the price of the high calling of God in Christ Jesus . Indeed the Papists supercilliously assert a possibility of perfection to every Christian in an exact observance of the whole Morall Law ; nay , to some , as their Monasticall Votaries , a possibility of that perfection , which according to their tearmes is not onely precepti , but consilii , a fulfilling of precepts , but councells , whereby they performe workes of supererogation , and so contribute to others , as well as their own salvation ; nor doe we want those among our selves , who fondly dream of an unspotted purity , and perfection , attainable in this life , but to these I may fitly apply those words of Saint James , Ye rejoyce in your boastings , all such rejoycing is evill ; these vaunting brags are an Argument not of strength of grace , but height of pride : Oh let us never account our selves to have attained sufficiency , but still endeavour to be proficients , ever remembring that it is with our graces , as with numbers , no numbers so full , but still more may be added ; no measure of grace so great , but its capable of further measure . But then , 2. If we speak of a perfection in the former sense , to wit , of parts : So it is true of every Saint , he may , nay he must be perfect , though not as touching exact performace continually , yet as touching constant resolution habitually ; though not throughout sanctified , yet sanctified throughout in spirit , soul , and body ; and in this construction the later word is a fit explication of the former , perfect being no more but upright ; thus Hezekiah in that Prayer upon his sick bed joynes these 2 together , in truth , & with a perfect heart , thereby intimating that perfection which he had attained , was not in regard of degrees , but truth of grace , accounting his heart perfect because upright : Upon this ground it is , that Asa , David , and others , are said to have their hearts perfect , notwithstanding their lives were in some particulars scandalous , divine mercy passing by their defects , and accepting the uprightnesse of their intention , instead of perfectnesse in action . That charge against the Church of Sardis is very observable to this purpose , I have not found thy works perfect before God , which were it to be understood of exactnesse , according to the rigour of the Law , might be an accusation against any , even the purest Church to whom Christ wrot , and therefore is to be constru'd a want of sincerity , which is perfection according to the tenour of the Gospell : Yea , which is further considerable , this makes our workes perfect before God , because so accompted in his esteeme , it being uprightnesse that fills up both our Graces and duties . Hence it is that in some places of Scripture , the word which is here read perfect , is rendred upright ; so in that counsell of God to Abraham , Walk before me , and be upright . And that assertion of the Wise man , He that walketh uprightly , walketh surely . And of this Text it selfe I finde one translation reading it Integrum , another Simplicem : whereof the one is opposed to rottennesse , the other to double-mindednesse . So that the perfection which the Text requires is a freedome , not from all sinne , but from hypocrisie : the perfect is no more then the sound , or single hearted man ; and so the same , with upright , which is the Second tearm to be considered . I am not ignorant that some Interpreters reading the first word , Innocentem , and this latter , Rectum understand both in reference unto men ; expounding him to be innocent , who doth no injury , and him upright that observes equity among men . Others referre the first word to God , the latter to Man ; restraining the sense of this word upright , to the integrity of our dealings with those , among whom we converse : And thus 't is an undoubted truth , The good Man is both perfect towards God , and upright towards Men ; giving as God , his right , so Man his due . Piety is ever a friend to Equity , and Religion to Justice ; the whole Law is copulative , and obedience conjunctive . 'T is observable , that Saint James defining , or rather describing , pure and undefiled Religion before God ; makes mention of those duties of visiting the Widow , and the Fatherlesse , which belong unto the second Table : Indeed , he cannot be a right worshipper of God , who is not upright , and charitable in his conversation towards men . But I rather conceive , both the tearms are of equall extent , the latter being added exegetically for the unfolding of the former : t is a word both extensive , & exclusive ; exclusive of the hypocrite , extensive to the weak ; t is a bar to keep out the one , and a key to let in the other : none are on the one side more ready to boast of perfection than Hypocrites , that generation being commonly pure in their owne eyes ; But , indeed , they are so much the more imperfect , because , notwithstanding their pretences to singular purity , they are full of odious hypocrisie . On the other side , weak Saints being conscious of their own defects , are apt to exclude themselves from the number of the perfect : and therefore , that they might not be too much discouraged , the Psalmist joynes to this harsh terme , perfect , the milde phrase of upright ; that we might know by the one , what he meanes by the other , and when the sense of our infirmities forbids us , the sight of our integrity may encourage us to account our selves perfect because upright . It will be needfull then a little to enquire , who is this upright man . The Originall Verbe from whence the word in the Text comes , signifies in Kal , rectum esse ; in Pihel , complanare : and the Noune notes such a man , whose heart is right , and wayes are plaine : particularly there are two things which make up the frame of an upright spirit ; to wit , measuring all our actions by a right rule , and levelling them at a right end . First , the upright man squares all his actions by a right rule ; carnall Reason cannot by as him , corrupt practice cannot sway him , but Gods sacred Word directs him : Hence it is , that his respect is universall to all Divine Precepts , avoyding all Evil , performing all Good , without exception . This was the Character of Josiah , of whom its said , He turned to the Lord with all his heart , with all his soul , & with all his might , according to all contained in the Law of Moses : Indeed , the upright Man with David , esteemes Gods precepts concerning all things to be right , and therefore is carefull to observe them . Hence it is , that he 's the same Man at all times , in all places : what the Phylosopher sayes of a good Man is true of him , he is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , like a Cube , or square , or like a Die , that falls alike every way , because at all times , and in all societies , he acts by one and the same Rule ; 'T is a good saying of one that pretends to be Saint Cyprian , Ea non est religio , sed dissimulatio , qua per omnia non constat sibi ; that is not Piety , but Hypocrisie , which is not in all things like it selfe , since the upright Man measures every action by the straight line of Divine Prescript . And 2. He levells all his actions to a right end ; where integrity is in the heart , Gods Word is in the Hand , and his Glory in the Eye , as Zeal is the intention and fervour of every Grace , so sincerity is the intention and bent of the heart in every duty ; the load-stone of an upright soul is not self-interest , but Gods honour ; he casts no squint-eye at by-respects , but lookes directly forward at his Creatours Glory ; it was the blemish which Satan thought to cast upon Job , that his obedience was mercenary ; and therefore , he saith , Doth Job fear God for nought ? but it plainly appeared , that , though Gods Blessings were incouragements to , yet not the principall end of his Service , and therefore God gives him the Character of an upright Man . It is observable in that counsell God gives to Abraham , these two are joyned together , Walk before me , and be upright : Since the upright man ever walkes before God , and that not onely because he walkes as under Gods eye , but as having his eye upon God , desirous to magnifie him in all his actions . That resemblance of Pachomius an Abbot is remarkable to this purpose , who digesting his numerous Monkes into various Classes , according to the Letters in the Greeke Alphabet , suited the names he gave them to the natures he observed in them : Thus those whom he found Politicians and dissemblers , he compared to the letters ● and ● , which are full of crooked turnings ; those whom he observed to be plaine-hearted and upright , to the letter ● , which is carryed right upwards . So indeed is the sincere Saint in all his actions , fixing his eye upon the glory of God ; and the man who is thus qualified , is he to whom this tearme of upright may fitly be applyed . To wind up this first Branch in a briefe Application . It is a note not unworthy our observation , that the Psalmist in the following verse makes mention of the wicked in the plurall number ; but in this verse , speaking of the good , useth the singular to intimate to us , there are many transgressors to one perfect ; many wicked , to one upright man . The Prophet bids us Behold the upright ; but alas , where shall we finde one upright man to behold ? It is storyed of Diogenes , that at noone day he went about the streets with a candle lighted ; and being asked , What he did ? returned this answer , Hominem qu●●● , I seek for a Man : meaning one that might deserve the name of a man . And we finde that it was Gods command to the Prophet , that he should Run to and fro through the streets of Jerusalem , and seeke in the broad places thereof , to finde a man that executed judgement . Should we take the same course to finde the perfect and upright man in the Text , how long should we be in seeking ? Pretenders to perfection , Professors of Sanctity , this Age swarmes with , but few Practicers . Facings of Religion were never more in fashion , but the Linings of Piety never more out of request . That Subtile malu●… secr●●●●… virus latens venenum , as Chrysologus fitly termeth it , lurking snake , subtile evill , and secret poyson of hypocrisie hath stung , surprized , and infected the most among us . Of old , a third part of the Inhabitants of Britains were called Pieti , in a Morall sense it is a word may well fit the greatest of this generation , since what our Saviour said of the Pharisees , is true of most among us , They are like to whited Sepulchres , which indeed appeare beautifull outward , but are within full of dead mens bones , and of all uncleannesse . How justly might I here expatiate in a bitter complaint of the raigning hypocrisie in this age ; but the truth is , none are more deafe to reproofes then hypocrites ; and therefore leaving them to their delusions , I shall close up this with a word of Exhortation : Nor can I doe it better , then according to the Translation which the Septuagint and the Vulgar give of this clause , who render the first word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the most common acception , which is to keepe , or preserve , and take the Concrete as put for the Abstract , perfect and upright for perfection and uprightnesse . Oh let us keep Innocencie , and look to Equitie ; embrace Perfection , and follow Uprightnesse . It is good counsell Saint Cyprian giveth to this purpose , Let us consider the titles Christ giveth his people , and by them learne our duty . Oves nominat , & innocentia Christiana ovibus aquatur ; agnos vocat , & agnorum naturam simplicem simplicitas mentis innitetur : He calls us Sheep , oh let us resemble them in Innocencie ; he styles us Lambes , oh let us be like them in simplicity . Indeed no man more amiable in Gods eye then the upright . David knew this well , which made him say , Behold thou desirest truth in the inward parts . It is fitly to be noted , that the word Jesurun , which is given to Israel , and is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} upright in the Text , is rendred by the LXXII . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth beloved : and the Verbe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth both rectus fuit , and placuit , especially when in construction with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to the Latine phrase , rectum esse in oculis , it is as much as placere , all intimating , how acceptable sincerity is in Gods sight . Nor is it more pleasing unto God , then profitable unto us : this is it which enlivens our graces , inlargeth our comfort , and obtaines a reward . Nihil simplice corde foelicius , none more happy then the upright soule . Keep Innocencie , and it shall keep thee . Preserve Integrity , and it shall preserve thee . So true is that of Solomon , He that walketh uprightly , walketh surely , Security is ever the attendant of sincerity . There is no such way to stand firmly , as to walk uprightly . In a word , let Uprightnesse be thy path , and then Gods Spirit shall be thy guide , his Angels thy guard , his Word thy light , and Peace thy end , which leads me to the 2. Branch of the first Generall , namely , the felicity of a good mans condition , for the end of that man is peace . The Vulgar following the Septuagint , read this clause in a 〈◊〉 different translation , Quoniam sunt reliquia homini pacifice , because there is a remainder to the peaceable man . Nor is this construction altogether incongruous to the Hebrew phrase , and therefore give me leave a little to prosecute it . And here we meet with another character of a Saint , he is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a man of peace . Those beasts that were wild in the field , became quiet in the Arke . The Church is a Shulamite , a mother of peace , called Hierusalem , a vision of peace , and all her members must be sons of peace . It is written in the Law of Mahomet , that God made the Angels of light , and the Devils of flame . Sure I am , they are devilish spirits that delight in the flame of contention : Angelicall men , who love the light of peace . Melchisedech , that signifies King of Righteousnesse , was King of Salem , that signifies peace . Indeed nothing more inclines us to peace , then grace . Saint James describing the wisdome from above , saith , it is first pure , then peaceable , Jam. 3. 17. And S. Paul joynes together peace and holinesse , Heb. 12. 14. since there cannot be a right practice of holinesse , without a sedulous pursuit of peace . No man more after Gods heart then David ; and if you would observe his temper , view the character he gives of himselfe , Psal. 120. 7. I am for peace ; or as the Hebrew expresses it more emphatically , I am peace , as if he were made up of peace . Indeed Hypocrisie is ever accompanyed with pride , and no wonder , if ( according to Solomons Proverbe ) by pride commeth contention , whereas sincerity is ever attended with humility , which is the nurse of peace . Nothing more usuall with Hypocrites , then under pretence of advancing holiness , to foment divisions ; but the upright man endeavours to build Gods Temple without the noyse of axes or hammers . So fitly doth this expression agree to him , he is a peaceable man . To this man of peace , sunt reliquia , saith the Vulgar , there are the remainder : that is , say some , of a prosperous posterity , a blessing which God is often pleased to confer upon his Saints . And in this construction we find the Hebrew word sometimes rendred , so Psal. 109. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the same word with this in the Text , is translated posterity . With these Arrows God vouchsafeth to fill the just mans Quiver , these Olive plants he sets round about his Table , they are the heritage of the Lord , and that reward which he sometimes gives to the upright . This is that blessednesse which David promises to the man that feares the Lord , His seed shall be mighty , and his generation blessed . Some men count Children , Bils of Charges ; but God puts them on the accompts of mercies . 'T was a pretty answer that Cornelia gave a noble Lady , who lodging in her house , shewed her all her jewels , with a desire to see her riches ; She bringing forth her Children which were newly come from Schoole , said , Hi unicè mihi sunt thesauri , These are my onely treasure . Such indeed are Children , no small riches , where God sends them ; which made the Comoedian to say , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a numerous progenie , contributes much to temporall felicity . And this is promised to the upright and peaceable man , as his remainder . Others conceive this remainder to be understood of a good name , which the just and peaceable man leaves behind him . It was a true saying of him in Plautus , Si bonam famam servasse sat , dives ero , To obtaine and preserve a good name , is riches enough . Yea Solomon compares it with , and extols it above a precious ointment . This is that blessing which usually attends upon the good . So true is that of the Poet , Et memorem famam qui bene gessit habet . Which if you please you may English by that of the Psalmist , The righteous shall be in everlasting remembrance . When Socrates was asked , How a man might get and keep a good report ? He returned this answer , Si talis esse studeas , qualis haberi velis , by endeavouring to be indeed , what he would be accounted . Such is the practice of an upright man , and as none lesse lookt at , so none is more blest with a good repute among men then he : That of Solomon being ever verified in experience , The memory of the just is blessed . Finally , some understand this remainder to be of a glorious reward which all just & peaceable men shall be partakers of , a construction that may well fit the Originall , which sometimes is put for a reward : So Pro. 23. 18. it is most aptly read , Surely there is a reward , and thine expectation shall not be cut off . Never any man kindled a fire in vaine on Gods Altar . So true is that of the Wise man , He that sowes righteousnesse shall have a sure reward , Prov. 11. 18. Dionisius causing Musitians to play before him , promised them a great reward ; having plaid a long time , they expected their Pay : but he told them , they were paid already , since , as they had pleased him with Musick , so he them with hopes of reward . But , God deales not so with his Servants , he feeds them not with vain hopes , but sure accomplishment of his gracious promises . There remaineth a rest to the people of God , saith the Apostle , Heb. 4. 9 And Reliquiae sunt , saith the Vulgar here , there is a remainder of blissefull recompence to the peaceable Man . To end this therefore , Quarite pacem ut inveniatis pra●…ium , let Peace be our work , that Glory may be our wages ; ever remembring , that while the rough Esaus of the time hunt after Venison , it is the smoothplain-hearted , and quiet Jacob , that carries away the Blessing . But to handle the words according to our Translation , as being most consonant to the Sense , and sutable to the Originall , The end of that man is peace . A clause wherein each word is Emphaticall , and deserves a serious View . The end , indeed the beginning , and middle of the upright mans dayes are full of trouble , but his end is rest : The life of a Saint is a continued warfare , with Satans temptations , his own Corruptions , & the worlds persecutions , but at his death he shall enter into peace : For the present , none under worse slavery then the Good , but at the last there shall be a year of Jubilee : We are here in this world as upon a Sea , continually subject to stormy Winds , and rouling Waves ; but when we come to the Haven , there shall be a serene Calme . It is not unworthy our observation , that the Hebrews use this word in the Text , to signifie both a reward , and an end ; thereby intimating to us , that the reward is not given till the end ; when the evening was come , then the labourers received their Wages ; and at the end of our lives , shall be the collation of our Recompence . Of that Man , to wit exclusive of him , and none but him , Fine discernuntur reprobi ab electis ; it is the end makes the difference between the wicked and the good : Indeed , Solomon affirmeth , That there is one event to the Righteous , and to the Wicked , to the Cleane , and to the uncleane ; to him that Sacrificeth , and to him that Sacrificeth not ; but that respects the matter , not the manner of their end , both end by death , but not alike ; and though the one as well as the other , must die , yet the one doth not die as well as the other : Indeed , to the Bad , Primum optimum , to the Good , Vltimum ; the Wicked mans Wine is best at first , the Good mans at last : the Devill deals by the one as Jaell by Sisera , speaks them fair at first , til he hath lulled them asleep in security , and then he involveth them in misery . But God doth by us , as the Hebrew was to doe by the Captive Woman which he Marryed : at first he appointeth us a time of mourning , but afterwards he vouchsafeth us the fruition of himself in Glory . The freshest rivers of carnall Pleasure shall end in a salt Sea of dispairing Tears ; whereas the wettest Seed-time of a pious Life , shall end in the sun-shiny harvest of a peacefull Death . In a word , the Transgressour , how pleasant soever his beginnings be , his last shall be dolorous ; but the upright , how troublesome soever his Life be , his death shall be joyous , for the end of that man Is peace : This word Peace , you may please to look upon in a double acception , 1. More specially for the particular blessing of peace , which ever accompanies the upright Mans end : Indeed , both Victory and Peace wait upon the just Man at last . What Cyrus said of Abradatus , when he saw him lie dead in the Field , that his end was Honourable , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , because he dyed a Conqueror , is true of the Christians end , who dyeth a Victor over all the powers of Darknesse , Sinne and Satan , Hell and Death , being all subdued under him , and as his end is Victory , so Peace . The Verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , from whence the Noun {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the Text comes , signifies in Pi●el , both perficere and retribuere , the perfect Man shall be recompenced . In Kal , both perfici , and pacem habere , qui perfectus fuit , pacificus erit , the perfect Mans recompence shall be Peace . Peace with God , who is reconciled to him in the Bloud of the Lamb ; Peace with men , no out-cries of the oppressed upon him ; Peace with himself , no perturbations within him , indeed , this peace of Conscience he enjoyes in Life , but especially at his Death . Oh what serenity and calmnesse , tranquility and content , possesses the dying Saint ; when being come to his Haven , the musick of a well-tuned Conscience welcomes him to the Shore : then it is that he becomes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a teacher of tranquillity to all that behold him ; then it is that being come to the last act of his life , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he is filled with sacred exultation in a sense of his reconciliation with God : What Saint Bernard saw in holy Gerrard , is frequently observable in upright Men , Actitus sum ego ad id miraculi , videre exultantem in morte hominem , & insultantem morti : I beheld him , saith he , exulting in Death , and insulting over Death . Thus do good Men die triumphing in their Victory , and rejoycing in their Peace . So that what Gregory Nazianzen saith , concerning his Sister Gorgonias death , may be applyed to every perfect man when he Dieth : it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , his Dying day is his Holy-day , and his Funerall his Festivall . In a Word , what Simeon desired of God , and God promised to Abraham is performed to every upright man , he departs hence , and goes to his Fathers in peace , For the end of that man is peace . 2. The word rendred Peace in the Text , is sometimes taken more generally for prosperity , safety , and all good things ; in the extent of its signification it notes perfection , to which is required a confluence of all good , and in this latitude we may take it here . So one paraphrases upon the Text , Tandem post varias calamitates eripitur ut sit beatus & felix , his end is peace : That is , at length he is delivered from afflictions , and invested in an estate of Blisse and Glory . Such indeed is the upright mans condition in the end , when he shall arrive at that place , Vbi nullum deerit bonum , nullum aderit malum , where there shall be an absence of all evill , and a concurrence of all good , where that shall be verified which is promised , Rev. 21. 4. God shall wipe all teares from their eyes : and there shall be no more death , neither sorrow , nor crying , neither shall there be any more paine : for the former things are past away . In a word , where there shall be , Vita aterna , beatitudo perfecta , summa voluptas , as Saint Bernard sweetly ; fulnesse of Joy , perfection of Blisse , and eternity of Life : Vbi juventus nunquam senescit , decor nunquam pallescit ; Amor nurquam tepescit , salus nunquam marcessit , gaudium nunquam decrescit , & vita terminum nescit , as Saint Austin elegantly , Where there is Youth ever flourishing , Beauty never fading ; Love ever constant , Safety never wanting ; Joy alwayes exceeding , and Life never ending . 'T was a Custome among the Athenians at their Marriages , that a Youth of known Ingenuity , carrying a Van full of Corne and Akehornes , should solemnly pronounce these words among the People , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I have escaped bad , and found better . How joyfully shall the Saints in that last day , when they shall be called to the Marriage Supper of the Lamb , take up the like acclamation , we are passed through all our troubles , and have found durable joyes ; we have escaped out of an Egypt of bondage through a Wildernesse of sorrowes , unto a Canaan of blisse . Nautae dulcia patriis oscula littoribus figunt , liberatos se periculis , absolutos erroribus gratulantes : The Marriner that hath been preserved from many violent Stormes , and outragious Tempests , does not with more full contentment kisse his native Shore , then the upright Man after various sorrowes here indured , enters into the joy of his Lord . So true is this of the Psalmist in the largest sense , The end of that man is peace . To end this in a profitable use to our selves : 1. Si vis in pace mori●sis servus Dei ; as we desire to have Peace in the end , let Piety be our Race . 'T was Marcus Aurelius his dying Counsel to his Son Commodus , That if he would live quietly , he should live justly . Let me a little alter it , if you would die peaceably , live uprightly . The Pythagoreans did promise a good hope to them in the end , who studyed Philosophy : We have a surer word of promise , that peace shall be at last to them that study Perfection . Socrates was wont to say , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , good Souls do goe hence with hope : Indeed they , and none but they , whose hearts are upright can depart hence in a sure expectation of blisse , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a truly serene death is asserted by the Stoicks to be the onely portion , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of good and virtuous Men : and we see the Spirit of God in this Scripture appropriates it onely to perfect , and upright men . It is a fond presumption of those , who live in hope to die happily , though they live wickedly . Doe men gather Grapes of Thornes , or Figs of Thistles ! saith our blessed Saviour . It s in vaine to expect the Grapes of Peace , and Figs of Comfort upon the Thornes and Thistles of Wickednesse : We never read of one that lived well , and dyed ill , and but of one who lived ill , and died well . What madnesse were it for a man that soweth his Field with Cockle , and Tares , to look for good Corne at the Harvest ? No lesse desperate is their folly , who think to reap Peace and Glory from the seeds of Sinne and Hypocrisie . Be not deceived , God is not mocked : for whatsover a man soweth , that shall he also reap . It is the ●●●●…tion of God himselfe , There is no peace to the Wicked . True it is , for the present , they have a senslesse stupidity , but tranquillitas ista tempestas , their sleepy Consciences shall at last awake , and bite : and though not alwayes sensibly , yet certainly , not in their owne apprehension , yet in Gods determination the end of the wicked is destruction : As therefore wee desire our end may be everlasting life , let us now bring forth fruit unto holinesse . 2. Let the upright learn , with patience , to waite for their peacefull end : working Righteousnesse , is called in Scripture a Sowing , among others no doubt for this reason , that as there is a space between the Seed-time , and the Harvest , during which the Husband-man waits , so is there between the work , and the reward . The Prophet tells us , he that beleeves makes not haste . Faith is sure of the thing , and therefore is content to stay the time ; for the most part , our expectations are too short breath'd , and as we post-date our duties , so we ante-date our mercies : We doe in this case as the unjust Steward , who , when an hundred should have been set down , caus'd the debtour to take his bill and write fifty . When mercy is to be vouchsafed an hundred dayes hence , we take our Bill , and write down Fifty . Oh let us take heed of limiting the Holy one of Israel ; that must be patiently expected , which is not presently to be conferr'd : the time of bestowing this peace is at the end , doe thou hold out waiting untill the end . Ne deeris Deo in fide , & non deerit tibi in opere , be not thou a wanting to God in expectance , and he will not be wanting to thee in performance . In the mean time , let the upright man learn to run with patience , the race that is set before him . to bear quietly the afflictions that are laid upon him , Fortiter malum qui patitur , post potitur bonum , he that endures evill chearfully shall at last enjoy good certainly , the end wil make amends for all . Oh let the sweetness of the recompence mitigate the bitterness of our sufferings ; the cloudiest Morning may have a red Evening a pleasant Spring follow a sharp Winter , the most blustring Storme end in a quiet Calme , and the sadest trouble of the Just , not onely may , but shall be swallowed up at last in fullest joyes . What the Poet spake concerning the Fabrication of the World , and truly , not much unlike Moses description of the Creation . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Skie , and the Day sprang from the Night , may here fitly be applyed to the upright , there ariseth the light of Comfort , sometimes in , alwayes after , nay , out of the darknesse of his sorrow . It was a pretty device of one Giacope Sanzaro an Italian , who having been long in Love , and much crost , fill'd a pot full of little Black Stones , and one White , saying , There will come one White day , ( meaning that of Marriage ) which will make amends for all my Black dayes . Let the perfect Man comfort himself in this assurance , that though the Kalendar of his Life , may be full of miserable dayes ; yet the day of his death shall be full of Joy , and the end of his Life , a beginning of that blisse which shall never end . In fine , that councell which Solon gave to Croesus in the midst of his Glory , let me give to the godly Man in the midst of his sorrowes , Respire finem , Observe the end . Indeed this is that which may both darken the lustre of wicked mens Prosperity , and qualifie the sharpnesse of good mens Afflictions . And as it concernes the perfect Man to consider his own end , so doth it behoove us all to regard the perfect Mans end : And so I am fallen upon the 2. Generall of the Text , which is the fit prescription of a duty to be performed in reference to this perfect , and upright person , in those words , Marke , and Behold . In the two Verses immediately preceding , David records his owne experience of the Wicked , and from thence incourageth us to observe our own experiences of the Good : Thereby intimating unto us , that as the way of the Just , and the Unjust , is directly opposite , so their end shall be manifestly contrary . And withall , that what he saw in his time , might be observed , and should be made good in the experience of all times , God is the same yesterday , to day , and for ever . The same , not onely in his Essence , but in his Operation , in his Being ; but in his Working , what he hath done , that he still does , and will doe : Divine providence ever acts like it selfe , and though it vary in particular circumstances , yet ever keepeth the generall course of rewarding every one at the last according to their workes ; and therefore former experiences are just grounds of future confidence , those dispensations , of God towards the Righteous , & the Wicked , which Holy Men of Old have registred , may encourage us , to expect the same , to which end it is David here called upon us in the words of the Text , Marke and behold . The duty here required we see is ingeminated , not onely Marke , but Mark and Behold : The reason whereof , we may very well conceive to be both fervency in the Pen-man , and necessity in the Matter . Indeed these two do well together , where the duty is needfull , Zeal becometh the Preacher ; that cannot be too often prest , which must be perform'd ; 't is like the frequent knocking at the Doore , that it may be sooner opened , the renewed strokes upon the Naile which drive it in the faster . Thus the Prophet Zephany perswading to that needfull part of Repentance , which consists in self-examination , not onely propounds , but repeats it , Gather your selves together yea , gather your selves together . And the Psalmist here seeing a necessity of this duty , to prevent those dangerous mis-constructions , which otherwise carnall Reason might be apt to make of Gods proceedings ; not only sets it before us , but presseth it upon us in this double expression , Marke , and Behold . But this is not all the reason that may be given of this Gemination , we may very well apply a double Object to this double expression of the Act , and both out of the Text , to wit , the upright Man , and his end ; what he does , and how he fares ; mark his way , behold his end ; mark his action , behold his retribution : both call for our consideration . First , marke the upright man himselfe in the course of his life , indeed his intentions are onely known to God , but his actions are visible unto men : true Grace , where ever it is , may be seen , felt , heard , and understood , 't was our Saviours precept to his Disciples , that their light should so shine before men , as they might see their good workes : And surely , if good Men must doe their workes so as to be seen , we must see their good workes when they are done : And in this respect we must take notice of the upright man for a double end : First , Vt honoremus , let us mark him , that we may honour him , and those Graces of God which are manifest in him : indeed the world lookes on the Saint with a scornfull eye , because with a Carnall ; they say of him , what those Jewes did of Christ , He hath no forme or comlienesse : and when we see him , there is no beauty that we should desire him . Let us view him with a Spirituall aspect , and we shall finde that worth which deservedly calls for our esteem : indeed the upright , as David well calls them , are the excellent ones of the Earth : though men cast them out as Drosse , yet they are the finest Gold ; though men trample them under foot as Pebles , yet are they pretious Pearles : They are so in Gods account , let them be so in our esteeme . Secondly , Vt imitemur , let 's mark the upright man so as to imitate him , eye his steps , so as to tread in them : 'T is Gods goodnesse to afford , and should be our wisdome to make use of the Godly , Tanquam statuas Mercuriales , as Travellours doe of those Statues which are set to point forth the way unto them . Saint Paul calls the Saints of the Old Testament , a cloud of witnesses ; alluding , no doubt , to that pillar of a cloud which went before the Israelites in the Wildernesse to lead them the way . So should our eye be fixt on those Saints that are gone before us , or that live amongst us , as a cloud for our direction in the way to heaven . 'T was S. Pauls request to the Corinthians , Be ye followers of me ; we must be so of every upright man , and to that end marke him . Secondly , Behold the upright man in the close of his death , and this is that I conceive the Psalmist chiefly aimes at : So Tremellius his reading plainly manifests , Observa integrum , & aspire rectum , finem illius esse pacem : Observe the perfest , and behold the upright , that the end of this man is peace . He calls for , not a transient view , but a permanent aspect ; as an Archer having shot an Arrow , takes not off his Eye untill he sees it fall , so must we with a fixed eye behold the upright , til we see what becomes of him . This was that the Apostle James wills those to whom he wrote , to doe in reference to Job ; both to look upon him in that way of patience wherein he trod , You have heard of the patience of Job : and withall in that end which happened to him , And have seen the end of the Lord . Indeed , this is that duty which concernes us in reference both to the good and bad , to look upon them not in their present , but future state . This world is as a stage , whereon both the Vpright , and the Hypocrite ; the Perfect , and the Wicked , are Actors and that which in both of these we ought chiefly to be Spectatours of , is their Exit : not so much how they come on , as how they go off : in regard of the Wicked this was it which Moses wish'd the Israelites to fasten their eyes upon , and therefore , when Corah , Dathan , and Abiram , had rebelliously conspired against him and Aaron ; he calls the people to a consideration of their end , If these men die the common death of all men , or if they be visited after the visitation of all men , then the Lord hath not sent me . And in regard of the Good , 't is that which here David would have us chiefly to take notice of , his end is peace ; not is it without good reason , since by this meanes we shall best rectifie our judgements , and avoid false censures : So that these two words , Marke and Behold , are , as it were , a bridle to keep us in from running head-long into rash judgings , when we see the upright encompassed with afflictions ; and thus we must behold the upright mans end , to restraine us from passing wrong Sentence both upon God , and the Good ; upon God , as if he were unjust : upon the Good , as if they were the most miserable . First , we must behold his end , in regard of God , Ne iniqu●… p●…tetur Deus , dum favet impiis , & justos affligit . Lest otherwise we account God unequall in his dispensations ; as indeed , who would not think it strange , to see the Godly corrected , whilst the Wicked are spared ; those cast down with Sorrow , whilst these are lifted up with Prosperity : But the Glorious end of the Saints calamitous life abundantly cleares Divine Justice , and stops the mouth of Blasphemy ; though now God afflict the Righteous , and the Wicked , yea , many times the Righteous , and not the Wicked , yet in the end he will put a difference between the Righteous and the Wicked , whereby the Glory of his equity shall evidently appeear , and therefore Behold the upright . Secondly , in regard of the Good , lest we condemne him as miserable in those afflictions he undergoes : What Saint Paul sayes in another case concerning the Saints , If in this life onely we have hope in Christ , we are of all men most miserable : may with a little variation be used in this , if we judge of good men according to their condition in this Life , we shall account them of all men most wretched ; but let us stay our censure till the last , trace the Saint to his journies end , and then we shall freely confesse , that none are more blessed then the Vpright , or happier then the Perfect . To shut up this in a word of usefull Application . 'T is the generall assertion of Solomon , The wise mans eyes are in his head , but the fool walketh in darknesse . Let us in this particular shew our selves wise Men , by having our eyes in our head , to marke , and behold the upright mans end . Let not the beames of the ungodlies prosperity dazle us , but rather wait a while til their dismall end , when we shall see their Sun set in a Cloud , their Candle go out in a Snuffe , and their hope sink into Despaire . Let not the Clouds of Misery , which , for the present , hang over the upright , darken our eyes ; but stay till the comfortable end , when he shall break forth a● the Sun in his splendour , and shine as the Stars in Glory . 'T was Moses his advice to the Israelites in their greatest strait , that they should stand still , and see the salvation of the Lord . Indeed , those two are well put together , stand still , and see , whilst a man moves swiftly , his eyes dazle , but when he stands still he sees clearly . Let us doe so , patiently expect , and diligently observe , that Salvation which God in the end will work for his Servants . That counsell which Christ gave to the Church of Laodicea , let me give to you , in reference to this duty , Annoynt your eyes with the eye-salve of the Spirit , that you may rightly discerne , and wisely judge of Gods proceedings . Look backward by the eye of experience , and see how God hath dealt with upright persons in the end ; & then look forward by the eye of Faith , and conclude what God will vouchsafe to his people at the last . This done , I doubt not but you will both acknowledge Gods Justice , and admire his wisdome ; you will follow the good Mans steps , and desire his end . In a word , you will preferre afflicted Godlinesse , before pleasurable Wickednesse ; persecuted Religion , before prosperous Rebellion ; and despised Piety , before advanced iniquity . Finally with Moses , you will esteeme the afflictions of Gods people , sweeter comforts then all the pleasures of Sinne . The reproaches of Christ greater riches then all the treasures of Aegypt , having a respect to the recompence of the reward , that blissefull peace which in the end shall be conferred on all them who walk before God in Truth , and with a perfect heart , according to this of the Psalmist in the Text , Mark the perfect man , and behold the upright , for the end of that man is peace . I have done with my Text , but I must not end here . Behold , another Text lies before us fit to be read , and perused by us . Heredotus maketh mention of a custome among the Aethiopians , to set the dead Bodies of their Friends in glazed Sepulchres , that their proportions might be obvious to the passengers ; how needlesse soever that custome was , 't is doubtlesse no more then just , that the pious lineaments of their mindes who die in the Lord , should be presented to the living in the mirrour of Art . Indeed commendation after Death , is the tribute of a Religious life : Good works are Jewels , not to be lockt up in a Cabinet , but to be set forth to publique view . If Christ would have Maries name remembred in the Gospell unto the Worlds end for one box of oyntment poured on his Head ; we cannot imagine that he would have the many pious and charitable deeds of his servants to be buried in Oblivion . Consult the Scriptures , and you shall scarce finde any godly Man laid in his Grave without an Epitaph of Honour . View the Fathers , & you shall observe it their practice to honor the death of the Good , by giving them their deserved praises : So did Ambrose to Theodosius , Nazianzen to Athanasius , Hierome to Nepotian ; and Bernard to Malachias , and Gerard . The truth is , in reciting the vertuous acts of Dead persons , we doe not so much advantage them , as benefit our selves . What doe they need glory on Earth , who are glorified in Heaven ? Nostrâ interest non ipsorum , it s our interest , not theirs , since by their examples we are provoked to good workes : Nay , let me tell you , in rehearsing their Graces , we doe not so much honour Them , as glorifie God . 'T was the Greek Fathers Apology for himselfe , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in praising vertue , I extoll the God , who is the donor of it . It cannot then ( at least justly ) offend any religious Ear , if I shall endeavour to delineate the singular worth of this illustrious Knight , whose Funeralls we now solemnize . And here it fares with me , as with a man in a Garden , full of choice Flowers , that knowes not where to pick : abundance of matter , making me almost barren of expression . As for a compleat Enumeration of his Virtues , 't is a work which neither my scant Abilities can performe , nor will the scantling of time permit . It cannot be expected , that a good Life , which hath been weaving a piece of Graces for threescore yeares , and upward , can be spread before you in a few minutes . Besides , the History of his Life , and Narration of his Worth , calls for a Livie rather then a Florus ; a Demosthenes , rather then a Phocion to undertake it . I want time to draw his Picture to the length , and skill to doe it to the Life : yet , Ex pede Herculem , spare me but your patience a while , and I shall ( though rudely ) draw some few lineaments , by which you may guesse at the rest . Let it not then be accounted flattery , if I take up the first part of the Text , and apply it in particular to him : Mark this Perfect , and behold this upright Man . Mark him in his Life , how Exemplary ? Behold him in his Death , how Happy ? Not to expatiate in the Characters of his Life , I shall limit my discourse , by a double consideration : Mark him as a Magistrate , Behold him as a Man ; Mark him as a publique Governour , Behold him as a private Christian ; and in both ( setting aside Humane Frailties . ) you shall finde him well worthy these Characters in the Text , Perfect , and Vpright . 1. To make up a perfect and upright Magistrate , two things are especially requisite : Wisdom in discerning , Impartiallity in Judging : both of which were eminent in this Worthy , whom God indued with a perspicacious eye , to discerne between things that differ ; and a resolute heart to doe justly , without any respect to persons . He was farre from Casars temper , who said , Melior causa Cassii ; sed denegare Bruto , nihil possum : Cassius his cause is better , but I cannot deny my Friend Brutus . Private respects could not sway him in publique Censures ; he put off all relations to a Friend , when he put on the Robes of a Magistrate ; he was neither backward to encourage Virtue , nor yet to punish Vice , and though otherwise , of a tender , and melting disposition , yet in matters of Judicature he was wont to say , A foolish pitty , is Cruelty . In summe , the integrity of his Spirit , in administration of Justice was so evident , that I doubt not , but many in this Congregation who sat with him in publick Courts can abundantly attest it : It pleased this City to put him upon severall places of great Trust and Honour ; & not many years since , he was thought worthy to be invested with the highest Office of Dignity and Authority ; in which he behaved himself so Faithfully , Couragiously , & Discreetly , that I may justly say , His place did not so much honor him , as he his Place . A true Patriot indeed he was , losing , for a time , his Liberty , hazarding his Estate , shall I say his Life ? for the defence of this City , which he then conceived to be surrounded with dangers . 2. You have seen his steps as a Magistrate , behold him now as a Christian : A perfect , and an upright Saint is one , who , though not exactly , yet intentionally observes the precepts of both Tables ; giving ( at least in desire , and endeavour ) to God and Man , that which of right belongs unto them . Of both these , we shall finde him a most conspicuous Patterne . 1. Behold him in his Religion , he was one who Copied out his Life , according to the Old way of Christianity ; wherein he writ so fair a Hand , that I believe few come near him . In his Devetions he was neither foolishly Factious , nor Popishly Superstitious : He Worshiped God in that way , which the Papists call Heresie , and Schismatiques call Popery . His delight was fervent in , and therefore his repaire frequent to the House of God ; esteeming ( according to the Hebrew Proverb ) those Garments most Gay , which were sullied with the dust of the Temple . And as his often addresses to these publique places of Worship whilst he lived : so the large summes of Money he gave to the Edifying , and Repairing of them when he Died , fully proclaime that to be true of him , which David said of himselfe , The zeal of thy house hath eaten me up . Singular was his reverence in attending to Gods Word , and affectionate his respect to the dispensors of it , Esteeming them highly in love for their workes sake ; among whom I must gratefully acknowledge my self ( though the unworthiest ) to be one , who had no small share in his favour . This cordiall love of his to Gods Messengers , was so much the more to be commended in him , by how much it is so rarely practiced among us . That complaint of the Prophet Jeremy , being too much verified in this our Age , They respect not the person of the Priest : And withall , it was so much the more imitable , in that it was not onely Verball , but Reall ; in Expression , but Action ; in Respect , but Relief of those whom he thought Orthodox , & found Necessitous , to whom ( besides many particular , and liberall supplies in his life ) he hath bequeathed an hundred pounds at his Death . Adde to all this , that which indeed denominates him the Vpright man in the Text : he gave Meales of private Devotion to his Soul . 'T is a good saying of the Father , Non est vera religio , quae cum Templo relinquitur . That Religion is not sincere , which leaves a Man at the Church Doore ; if you will find out a mans Integrity follow him Home , trace him to his Closet ; observe his conscientious regard of secret Devotions : this ( I am certainly informed , by them that intimately knew him ) was his practice , often retiring himself in secret : Vbi lacrymas non hominibus offerebat , sed Deo , where he poured forth teares to his God , for his own , and the Sinnes of the Nation : yea , not onely in the Day , but Night , in his Closet , but on his Bed he sought his God : Often expressing to his no lesse dearly , then deservedly beloved Soninlaw , How glad he was of his frequent wakings in the Night , since thereby he had opportunity to praise his God , and Pray for the settlement of this miserably distracted Church and Kingdome . 2. You have seen him in relation to God , behold him in reference to Men , and truly , in what relation soever you please to view him , you shall find him Praise-worthy . Whilst blest with a Consort , he was an affectionate Husband . Towards his Children a tender Father . To his Servants , a loving and helpfull Master . To his acquaintance a faithfull Friend , and in his Commerce with all men , a just Dealer . I cannot stay to inlarge on any of these , onely let me present to you , that Grace of Charity wherein I am confident he out-stript many , though otherwise of equall rank with him . As God had blessed him with a fair Estate , so he gave him a large Heart : nor was he more carefull by industry to get , then forward by Charity to give . He had learnt the best derivation of Dives from Divid● , dividing much of his Estate among those that were indigent ; besides , those pious uses formerly mentioned , he hath contributed much to Charitable ends . To the Towne of Plymouth , which had the Honour to be the place of his Birth , Five hundred Pounds , for the yearly Cloathing of their Poore . To this Parish , whereof he was a principall Member , Two hundred Pounds ; besides various other Gifts to severall Hospitalls ; For the Releasing of Prisoners , and the like . And that which was most deservedly imitable in him , was that he 〈◊〉 the light of his good Workes to be carried before , as well as behind him . He made his owne Eyes the Over-seers , and Hands the Executors of his Charitable minde : Witnesse , besides many private , and personall Reliefs , that ample Guift of Five hundred Pounds which in his life he bestowed on Christs Hospitall , of which he was sometimes a President . And which was no small incouragement to him , and may be to others , in shewing workes of Mercy , he found that he gathered by scattering , his Store encreased by Distributing ; and that Bread againe in his Cupboard which he had cast on the Waters . Considering all this which hath been said , ( whereof not one tittle is more then what I either knew my selfe , or have beene credibly informed of : ) I think Envie it selfe cannot deny him ( in an Evangelicall sense ) the title of a Perfect , ( or if that may be too much , yet of an Vpright ) man . There is yet one Character more , which the Vulgar reading affords , and I cannot omit , it so fitly agrees with him : and that is , Vir Pacificus , he was a Man of Peace ; he much desired unity in Affection , where there was diversity of Opinion ; and therefore he was wont to say , There should be more love amongst us : If my Friend differ from me in Judgement , let me shew love to his Person , though I dislike his Opinion ; and let me pray that God would direct him in the right way . Neither his Prayers , nor Counsells were wanting to the peace of Church and State : which peaceable disposition , however in this our contention ; Age it be accounted a Crime , yet , I am sure in Gods esteeme , 't is a Pearl of great Price ; and whilst Men look upon such as their Enemies ; God reckons them as his Children . To shut up this , it was a notable speech of Antigonus when Zeno died ; Quale theatrum amist ? Meaning that in his life he beheld a representation of many excellent Virtues , with which he was inamour'd . The like complaint may all who knew this worthy Knight , take up concerning him : What a Looking glasse of Virtues , Theatre of Graces have we lost ? one , in whom there was a rare combination of Severity , and Meeknesse ; Gravity , and Courtesie ; Charity , and Frugality ; Zeale , and Discretion . I cannot better resemble him then to the stone Garamantides , which , though it cast no great lustre outwardly , Tamen intus habet aureas guttas ; Yet hath golden drops within ; his delight being more in internall sincerity , then in Externall showes . To draw to an end , his end must needs be comfortable , whose life was so profitable ; and indeed so it was ; There were a paire of Virtues , worthy our observation , which he express'd in his sicknesse : Patience , and Confidence . A quiet submission to Gods will , and a sweet repose in Gods mercie ; Both which , though opportunity favour'd not me to be a personall witnesse of , yet I doubt not but my reverend Brother ( who officiates in this place , and was often with him ) can sufficiently attest . The pangs of his disease ( which could not but be grievous ) he under-went with a quiet cheerfulnesse . And when his friends that stood by him , minded him of making his peace with God ; He returned this Answer , ( worthy to be written in Letters of Gold , and fit to be engraven on all our hearts ) Remember thy Creator in the dayes of thy youth ; old age and sicknesse are no fit times to make peace with heaven : blessing God that his peace was not then to make . So that now I may very well take up the latter part of the Text , and assert it of him , The end of this man was peace . He dyed in that peace , which was promised to Abraham , before that utter ruine comes , which seemes to hang over his native Countrey . He dyed in peace , in his owne house , not in a prison , after all his sufferings , quietly breathing forth his last , in his owne bed . And which was best , he dyed with a quiet mind , in that comfortable sense he had of his reconciliation to God , through faith in the merits of his Saviour . Nor must I forget to apply the vulgar reading of this latter clause in my Text , to him , There are remainders to this peacefull man ; The relict of an hopefull posterity : God lengthning his dayes so far , as to see not onely his children , but his childs children : upon whose heads , I doubt not , but his graces , through Gods mercy , will procure a plentifull showre of blessings to be poured down . And not onely so , but to him likewise there was the remainder of a good name ; like a Taper of pure wax , he burn'd clearly in his life , and hath left a sweet savour behind him at his going out . And as I hope his soule now partakes of that glory which is prepared for the Saints ; so to his body that must now be-laid in the Grave , there is the remainder of a glorious resurrection , to that immortall blisse which is reserv'd in heaven for all them that love the appearing of Christ . Let not then his Children or Allies grieve beyond measure , because not without hope : let them not spend too many teares in vaine upon his grave , but rather let them , and all we who know him , esteeme his Memory blessed ; and though we can now no longer marke him going before us , or behold him conversing among us , yet let us still remember him , and that so , as to resemble him : let us so imitate those graces which here he practised , that we may come at last to be with him , in that glory whereof he is now possest for ever . FINIS . Notes, typically marginal, from the original text Notes for div A87090e-270 Plin. 2. Notes for div A87090e-510 Musc. in loc. Mol. in loc. Gen. 48. 12 Mat. 5. 45. 1. Bernard . Rom. 3. 4. Gen. 6. 9. 1 Cor. 2. 6. 〈◊〉 23. 35. Heb. 10. 14. Collos. 2. 5. August . ●● . Heb. 12. 23. Mat. 5. 48. Aug. Job . 42. & 6. Psal. 143. 2. Ephes. 3. 8. Aquinas in 2 Cor. 13. 11. 〈…〉 Bernard . Bernard . Phil 3. 14. James 4. 16. 1 Thes. 5. 23. Isay 38. 1. 3. 1 Kings 15. 14 Christus non loquitur de infirmitatibus sanctorii communibus , sed accusat singularem Episcopi hypocrisin . Opera igitur plena non absolute perfecta , sed siv●●ra negat in illo se in v●●●sse , Par. in loc. Rev. 3. 2. Gen. 17. 1. Prov. 11. 18. Musc. Foelix . simplex in unoquoque genere est perfectum . Prior abstinentiam damni , posterior collationem boni denotat , Hug. Nulli 〈…〉 preximo agendo . Lvr. Resp●●● inno●●●●… Deum , aquit●● proximus , Hug. James 1. 25. 2 King. 2. 23 , 25. Psal. 119. 128. Arist. Auct . de duplici Martyrio . Job 1. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Jer. 5. 1. Mat. 23. 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Sept Custodi innocentiam & vide aquitatem . Vulg. Psal. 51. 6. Levit. 32. 15. 33. 26. 1 Reg 7. 12. Greg. Prov. 10. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Prov. 13. 10. Illud pro certo habemus esse reliquies homini pacifico hominem integrum qui cum omnibus pacifice versatur reliquias & posteritatem & successionem generis hab●●…rii . Agell . in loc. Dabit Deus homini pacifico , ut relinquat silios post ●● . Lor. in loc. Psal. 112. 2. Reliquit justus post mortem suā memoriam justitiae suae bo●am , & Deus fibi reliquit prami atcrna . Aug. Eceles. 7. 1. Ovid . Psal. 112. 6. Prov. 10. 7. Reservat reliquies paradis● gaudium aternum . Hug. Praemia aterna Deus justis reliquit . Lor. Moll . Eccles. 9. 2. Judg. 4. 2. Deut. 21. 13. Xenoph. Chrysost. Dyonis . Bern. Luk. 2 29. Gen. 15. 15. Pacis vocabulū apud Hebraos ●●●…ssime patet . Drus . Moll . in loc. Rev. 19. 9. Ambros. Bern. Mat. 7. 16. Gal. 6. 7. Isay 48. 22. Rom 6. 22. Prov. 11. 18. Isay 28. 16. Luke 16. 6. Heb. 12. 1. Plaut. Asin . Hes . Psal. 112. 4. Quod ego observavi longa experientia , idem , tu quoque videbis , si diligenter attenderis . Mol. in loc. Heb. 13. 8. Zephan . 2. 1. Mat 5. 16. Isay 53. 2. Psal. 89. 3. Heb. 12. 1. Exod. 13. 21. 1 Cor. 4. 16. James 5. 11. Num. 16. 29. Noli pracipitare jadictum nec ferre sententiam ex proximo intuitu . Mol. in locum . Glos. Aug. 1 Cor. 15. 19. Eccles 2. 14. Exod. 14. 13. Apoc. 3. 7. Heb. 11. 25. 26. Bern. Greg. Naz. Psal. 69. 9. 1 Thes. 5. 13. Lam. 4. 16. Lact. Hier. de Nepoc . 
A87092	----	Divinity in mortality, or The Gospels excellency and the preachers frailty, represented in a sermon preached at the funerals of Mr Richard Goddard late minister of the parish of St Gregories by Pauls; who died on Thursday the 12th of May 1653. and was buried on Moonday [sic] the 16th day of the same moneth. By Nath. Hardy Master of Arts, and preacher to the parish of St Dyonis Back-Church. Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A87092 of text R202533 in the English Short Title Catalog (Thomason E708_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 97 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87092 Wing H718 Thomason E708_1 ESTC R202533 99862782 99862782 114958 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87092) Transcribed from: (Early English Books Online ; image set 114958) Images scanned from microfilm: (Thomason Tracts ; 109:E708[1]) Divinity in mortality, or The Gospels excellency and the preachers frailty, represented in a sermon preached at the funerals of Mr Richard Goddard late minister of the parish of St Gregories by Pauls; who died on Thursday the 12th of May 1653. and was buried on Moonday [sic] the 16th day of the same moneth. By Nath. Hardy Master of Arts, and preacher to the parish of St Dyonis Back-Church. Hardy, Nathaniel, 1618-1670. [4], 29, [3] p. Printed by A.M. for Nathanael Webb and William Grantham, and are to be sold at the sign of the Black Bear in St Pauls Church-yard near the little north door., London, : 1653. The last leaf is blank. Errata, p. 29. Variant: lacking errata. Annotation on Thomason copy: "July 27". Reproduction of the original in the British Library. eng Goddard, Richard, d. 1653 -- Early works to 1800. Bible. -- N.T. -- Corinthians, 2nd IV, 7 -- Sermons. Funeral sermons -- Early works to 1800. Sermons, English -- 17th century. A87092 R202533 (Thomason E708_1). civilwar no Divinity in mortality, or The Gospels excellency and the preachers frailty,: represented in a sermon preached at the funerals of Mr Richard Hardy, Nathaniel 1653 14825 5 315 0 0 0 0 216 F The rate of 216 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Simon Charles Sampled and proofread 2007-08 Simon Charles Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion DIVINITY IN MORTALITY , OR THE GOSPELS EXCELLENCY AND The PREACHERS frailty , Represented in a SERMON Preached at the Funerals of Mr RICHARD GODDARD late Minister of the Parish of St GREGORIES by Pauls ; Who died on Thursday the 12th of May 1653. and was buried on Moonday the 16th day of the same Moneth . By NATH. HARDY Master of Arts , and Preacher to the Parish of St Dyonis Back-Church . MATTH. 13. 52. Every Scribe instructed for the Kingdom of Heaven , is like unto a man that is an housholder , which bringeth forth out of the Treasure things new and old . 2 PET. 1. 14. Knowing that shortly I must put off this my Tabernacle , even as our Lord Jesus Christ hath shewed me . Sacra Scriptura utilitas Christianorum , Thesaurus Ecclesiae lumen animarum . Ubique in eis veritas regnat ubique divina virtus irradiat , ubique panduntur humano generi profutura . Cassiod . div. lect. c. 15 , & 16. London , Printed by A.M. for Nathanael Webb and William Grantham , and are to be sold at the Sign of the Black Bear in St Pauls Church-yard near the little North door . 1653. Errata . Page 6. in marg. after {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 13. in m. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 15. in m. for prefectam r. productam . p. 17. line 20. after denominateth dele te . p. 18. l. 5. before Viles , pauperes censu loco humiles , for vitae r. vitâ . after labore adde communes , men of low estates , mean trades , obscure and laborious lives . where in the marg. supply Chrysol. c. 28. p. 19. l. 16. r. are after mentioned . p. 27. l. 28. for innocentia r. innocenter . p. 28. l. 1. pudet r. pudeat . p. 29. marg. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . and for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . To the Worshipfull ROGER PRICE Esq , The upper and the neather Springs of the Water of Life . Worthy Sir , I Well know how unworthy this slender Discourse was of those judicious eares which vouchsafed it the hearing ; and surely cannot but much more judge it undeserving a publique view : So that if ( besides friends importunity perswading ) the fear of an abortive birth to have been brought forth by some unskilfull Notary , had not enforced me , it should have been buried in privacy . Being thus necessitated , and thereupon advised by you and others to this unwelcome task , I knew not any fitter then your self to whom I should present this Dedication . How cordial a welwisher , and forward an incourager you have alwaies been of the Orthodox Clergy , all that know you will assert , and in particular , what an ardent affection lodged in your bosome and flamed forth in your expressions towards your Reverend Minister was abundantly testified both in his life and at his death , whilest in his life you were one of the first in providing for his comfortable subsistence , and at his death you took care for his decent buriall , desiring that your house might receive him when dead ( which had so often entertained him alive ) from whence he was honourably attended to his grave . I doubt not but there were many other worthy Gentlemen of your Parish , to whom this deceased servant of Christ was much engaged ; but I hope my ignorance of their persons will be a sufficient Apologie for my silence . With you ( Esteemed Sir ) I have had by his means the honour to be acquainted , of whom therefore I am bold ( especially for his sake ) to desire the Patronage of this Sermon . What hath suspended the Publication since I last saw you , I am confident you have already heard ; a disease not much unlike that which snatched away our dear friend , but from which God was graciously pleased to deliver me : Thus is his wisdom sometimes pleased to let the barren Fig-tree stand , whilest he plucketh up the fruitfull Vine . His race is now run , and he is gone to Rest ; his work is finished , and he hath in part received his Wages ; Weep not for him who is already entred into joy , rather rejoyce , that though he be gone , God hath sent you another , one eminent both for Piety and Learning , in whose converse I doubt not but you will finde much content , and by whose labours I hope you will reap much profit . And now Sir , I commend you to God , earnestly imploring the continuance and increase of all externall and internall blessings upon you , in your own person , your dear Consort , aged Father , hopefull children , till at last he crown you all with eternall happiness . I take my leave and subscribe my self , Your cordial Friend and Servant , NATH. HARDY . The Text . 2 COR. 4. the former part of the 7th verse . But we have this Treasure in earthen Vessels . THe losse of a good man , especially a good Minister , and most especially in bad times , is a just ground of deep sorrow . A faithful Ambassadour of Christ is a common Stock , in which many have a share , a burning Lamp by which many are enlightned , good reason the exhausting of such a treasury , the quenching of such a Light , should be matter of dolefull complaint . Besides , when Gods wrath is flaming , who but a Moses should stand in the gap ? When horrid impieties are reigning , who but an Ezekiel should warn the people ? And when heresies are raging , who but a John should defend the truth ? And shall it not affect our hearts with grief , when such as these are taken away ? No wonder then if when Elisha seeth Elijah carried away from the earth in a fiery Chariot by a whirlwinde , he crieth out , My Father , my Father , the Charists and the horsmen of Israel : If when Samuel dieth all Israel gather together and lament for him : Finally , if when the Priests gave up the ghost in Jerusalem , the Church uttereth that mournfull sigh , Behold , O Lord , for I am in distresse . This This ( Men , Fathers and Brethren ) is the sad occasion of this solemn and sorrowfull Assembly . A Cedar is fallen , well may the Fir-trees howl ; a bright Starre is removed from our Horizon , well may darknesse cover this Hemisphere : I could willingly now give scope to mine and your passion that we might sit down awhile in silence , and only by the language of our tears speak our sense of this heavy losse . But all passions , especially that of grief , need rather a Bridle then a Spurre . Affected we may , we ought to be with his death , but as a publick , not as a private detriment , and that not in an extream but moderate measure . And so much the rather , considering that it is no new nor rare thing . Your Fathers , where are they ? and the Prophets do they live for ever ? is the Prophet Zecharie's Question , putting it out of Question , they do not alwayes live , but are alike with others , subject to mortality , nor have the Ministers of the New Testament , though imployed about a more excellent Ministration , any greater priviledge as to exemption from death then those of the old , Apostles as well as Prophets are under deaths tyranny : So much St Paul here intimateth , when he saith , But we have this Treasure , &c. The first word of this Text is But , a But which the Apostle puts upon himself and fellow-Apostles , yea and all the Ministers of the Gospel . In the fore-going verses we finde him extolling his Ministery , and vindicating his fidelity in the discharge of it , here he interposeth a But , not a But of scandalous impiety , this could not be charged upon him by any . Oh that all Ministers lives were so ordered , as no But of this nature might be deservedly cast upon them . The But here intended is only a But of natural frailty , humane imbecillity , and the worlds unjust ignominy . These were the things the Apostle well knew the false teachers would upbraid him and his brethren with , and therefore he prevents them by a voluntary Concession that so it was , yea fit it was that so it should be for the advancing of Gods glory , that whilst their message was honourable themselves should be contemptible , But we have this Treasure in earthen vessels . In which words we have a brief yet exact Delineation both of the Gospel and the Preachers of it , and both by a double Character , The Gospel is characterized by A Metaphor commending , in the Noun Treasure . A Term discriminating , in the Pronoun This . The Preachers of the Gospel are represented by A word of description , in the Substantive Vessels . A word of diminution , in the Adjective Earthen . These are as four Keys by which I shall endeavour to unlock the Treasure of this Text , as four Vents by which the Vessel of this Scripture emptieth its divine liquor . In the opening of which I shall strive that my Discourse may keep even pace with the time , I hope your Attention will keep even pace with my Discourse , and then I doubt not but that through Gods grace we shall be richer by this Treasure , and these earthen Vessels will help us somewhat nearer to Heaven . And so I begin with the Delineation of the Gospel , and therein the Metaphor commending , Treasure . To finde out the Kernel enclosed in the shell of this Metaphor , we must consider a three-fold reference that may be made of this word to the preceding . Some referre it to the end of the former verse , and understand by this treasure The knowledge of the glory of God in the face of Jesus Christ . This is that which there he compareth to Light , and here to Treasure , two Metaphors though different yet consonant , Light being a most precious Treasure , and as Treasures are kept , so Lights were wont to be carried in earthen Vessels . And well may the knowledge of God in Christ be compared to both , for its resplendency a Light , for its opulency a Treasure , such a Treasure as must be a Light not lockt up in our own brests , but shining forth to others , such a Light as is a Treasure of invaluable and incomparable worth . Our Apostle elswhere expresseth so high an estimation of this knowledge of Christ , that he accounts all other things , whether worldly fruitions or Jewish observances to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not only uselesse but hurtfull so far as they kept him from Christ , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as offals which we throw to our dogs , or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} those base excrements which Physicians force out of the body by their purging : things not to be valued but despised and loathed in comparison of this . And no lesse is that value which our blessed Saviour himself puts upon it , where he saith , This is life eternal to know thee the only true God , and Jesus Christ whom thou hast sent . Life is the best Treasure in Nature , Eternal is the best of lives , how great a Treasure must the knowledge of Christ be which is Life eternal ? Secondly , Others take the reference of Treasure here as remote as that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ministery , mentioned in the first verse . Indeed the Ministry and Dispensation of the Gospel is a choice and precious Treasure , upon which account the Apostle elsewhere cals it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a worthy work . A work it is to which is required both Authority and Ability , and therefore in respect of the former it is an Honour , of the later a Treasure . The old verse tels us , Dat Galenus opes , dat Justinianus honores . The Law brings Honour , and Physick Wealth , but in a divine sense the Ministery hath both . A Burden it is indeed , but withall an Honour . A Labour it is , but withall a Treasure for the edifying and enriching of the Church . This Treasure Christ keeps under Lock and Key , only intrusting those with it whom he cals to , and furnisheth for it . As it was the priviledge of the Jews above other Nations , that to them were the Oracles of God committed , so it is the Prerogative of the Ministers above all other persons , that to them is committed the Dispensation of these Oracles . By which it appears , that they are no better then thieves , nay sacrilegious robbers who without immediate or mediate warrant from Christ assume this trust and break open this treasure . Thirdly , I conceive we shall best understand the prime intent and full extent of this Metaphor , by referring it not so neer as the sixth , nor so farre as the first , but to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Gospel , mentioned in the third verse . Indeed both the other Interpretations are fully included , and may be fitly reduced to this , since on the one hand that Ministery is principally in respect of the Gospel : Hence it is that we are called the Ministers of the New Testament , and our Commission is to preach the Gospel , and the English Tran●lators have not unfitly at once rendered and unfolded that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} St Paul speaketh of to be the dispensation of the Go●pel , for though since Christ came not to destroy but to fulfill , we must not suppresse but publish the Law , yet our chief errand is to promulge the glad tidings of Salvation in the Gospel . And on the other hand , it is the Gospel onely that revealeth the knowledge of God in Jesus Christ , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , To them that search into the Mine of holy Writ is opened the treasure of the knowledge of God : And whereas the Creatures leade us to the knowledge of God the Creator , and the Law declares him as a Judge , onely the Gospel manifesteth him as a Redeemer , to wit , God in Christ . The Gospel then is that which St Paul here primarily cals a Treasure . It is that Metaphor by which Christ himself represents it when he compareth the Kingdom of Heaven to a Treasure hid in a field , as it is said to be hid for its mysteriousnesse , so a Treasure for its preciousnesse . That we may see the fitnesse of the Metaphor , be pleased to take a view of the Analogie , and that in two particulars , to wit , the Nature and the Efficacy of a Treasure , what it is , and what it doth . First , If you enquire into the Nature of a Treasure , that definition may be a full answer , Thesaurus dicitur multarum rerum pretiosarum cumulatio , A Treasure is an accumulation of many precious things , so that there are two things concur to a Treasure , to wit , pretium and copia , value and plenty , worth in the quality , abundance in the quantity . It is not an heap of straw or rubbish that maketh a Treasure , since though there is plenty , there is no value ; nor is it a single piece of silver or gold that maketh a Treasure ; since though there is value there is not plenty , but many bags of gold and silver , or things of like worth fill up a Treasure . Both of these we finde and meet with in the Gospel , no wonder it is set forth by this appellation . 1. The Truths and Doctrines contained in it are choice and excellent , as much worth as our Souls , as Heaven , as Salvation is , nay shall I go higher ? look what worth there is in the riches of Gods grace , the precious bloud of Christ , that may secondarily be ascribed to the Gospel , which discovereth and offereth both to us : no wonder that the Greek Fathers compare the verities of the Gospel to precious stones , and our Saviour to a Pearl of great price , and the Minister in this respect is called a Merchant of invaluable Jewels . If you please to take a view of those several things to which Gods word in general is compared , and which may much more be applied to the Gospel in particular , you shall finde its worth set forth by a very observable gradation . The basest metal to which it is compared is silver , and yet that is precious in comparison of lead or brasse or iron ; silver refined from its drosse is of farre more worth then as it is taken out of the Mine ; and it is resembled not onely to silver , but silver purified in the fire seven times ; Gold is yet of more value by farre then the most purified silver ; many pieces of silver are not aequivalent to one of gold , and yet all gold is not of a like worth , but this is more desirable then gold , yea then fine gold ; Rubies are of more account then gold , and yet the wisdome of this word is more precious then rubies , nay that whatsoever else is accounted precious , as Pearls , Diamonds and the like may not be left out , there is annexed a comprehensive expression , All the things thou canst desire are not to be compared to her . 2. There is no lesse variety then excellency in the Gospel , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; the doctrines of it are manifold , and of divers kindes , yet all profitable : whatsoever is to be known by us concerning God , Christ , our selves , sin , Righteousnesse , Happinesse , is here delivered , here are wholsome Counsels of vertue , righteous precepts of duty , the precious promises of mercy , and the sweet comforts of the Holy Ghost presented to us . In respect of its Counsels and Precepts , I may well call it ( to use Saint Basils phrase ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a plentifull promptuary of good documents . What is it ( oh Christian , to follow his expressions ) thou mayest not learn hence ? the measure of patience , the manner of penitence , perfection of prudence , sweetnesse of temperance , exactnesse of Justice , and magnanimity of fortitude ? All moral vertues , and all theological graces are both described and prescribed in the Gospel . In respect of its comforts and promises , I may well ( to use Isidor's comparison ) resemble it to a large and pleasant Garden , replenished with variety of fragrant flowers , yielding as it were an heavenly Nectar , which will revive the soul in the saddest distresse . Whatsoever Relations of life thou art placed in , here are fit directions to guide thee . Whatsoever condition of misery thou maist be cast into , here are full consolations to support thee . Well might St Chrysostome say , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the holy Scripture is an ever over-flowing fountain that cannot be drawn dry , and an inexhausted Treasure that cannot be emptied . To this purpose tend those resemblances of the Law , made use of by David , and no lesse justly applicable to the Gospel , it is not only better then gold and silver , which are things of value , but thousands , which implieth abundance , and again comparing it to all riches and great spoil , both which contain in them Multiplex genus , all sorts of valuable Commodities , Sheep , Oxen , Lands , Houses , Garments , Goods , Moneys , and the like ; thus are all sorts of spiritual Riches , yea abundance of each sort to be had , as in the Law , so in the Gospel . Secondly , As to the Efficacy of a Treasure , what will it not do ? The Latine and our English Proverb both assert this , Pecuniae omnia obediunt , Money answers all things , especially where there is plenty of it , Food , Raiment , Lights , Physick , Armour , are all to be purchased by a Treasure . All this is most true of the Gospel . The Spouse speaking of Christs lips , saith , They drop as the honey-comb , In favomel & cera latent , quorum altero pascimur altera lumen accendimus , sic in sacris literis suavissimus cibus animi & lumen mentis insunt , As in the honey-comb there is honey to yeeld nutriment and wax to give light : So in the Scriptures ( chiefly the Evangelical ) the soul hath food and the minde light . What an Aegyptian King caused to be writ on the door of a well-furnished Library , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is fully verified of the Gospel , whence may be selected the best , nay the onely Receipts to cure a sin-sick person . Finally , no such Wardrobe as this wherein are to be had the Robes of Christs Righteousnesse , and the Ornaments of the Spirits Graces : no Armoury like to this , where all both offensive and defensive weapons against our spiritual enemies are to be found . In a word , what ever the wants of a Christian are he may by the Gospel finde a sutable supply , very justly then doth this Metaphor of a Treasure belong to it . But yet this is not all that concerneth the Gospels excellency : as there is an Analogie , so there is a Discrepancy , as in these the Gospel and a Treasure do agree , so there want not other things wherein the Gospel doth far exceed all Treasures ; to which end cast your eyes on the 2. Term discriminating , Non simpliciter thesaurum , sed hunc inquit thesaurum habemus , he doth not barely say , we have [ A ] but emphatically [ This ] Treasure , to intimate that the Treasure of the Gospel is farre different from and transcendent above all other Treasures , which that it may the better appear , take notice of the Antithesis in these several particulars . 1. Other Treasures are from below , this is from above , those are dig'd out of the Bowels of the Earth , this is sent from Heaven ; what are gold and silver but white and yellow earth ? the sands and the rocks are the habitation of pearls and jewels , but the things of the Gospel are , and therefore so fitly called by our Saviour heavenly things . 2. Other Treasures are transient and perishing ; St Peters epithete is , corruptible gold and silver ; Solomons observation is , that riches take them wings and flee away ; and therefore as they are got with care and kept with fear , so many times lost with grief ; but this Treasure is lasting and permanent , the truth of it inalterable , the goodnesse of it unchangeable , hence it is called the good part which cannot be taken away , the meat which perisheth not ; and the word of the Lord that endureth for ever . 3. Other Treasures are only of corporal use for the profit , comfort and support of the Body , and therefore it is they cannot make the possessour either wise or holy or happy . But this Treasure enricheth the soul with wisdom and knowledge , grace and holinesse , whereby it becometh a means of happinesse to him that enjoyeth it , by this it is the minde is enlightened , the will inclined , the affections composed , the conscience quieted , and the inward man renewed . 4. Other Treasures though virtually they procure severall comforts , yet formally and in their own nature they are but a remedy against poverty . Gold and silver in themselves have no feeding or cloathing or defending vertue , nor do they certainly and constantly procure those necessaries : Sometimes food is not to be had for money , nor is silver alwaies a defence . And yet further though it may get the things , yet it cannot give an efficacy to them , it may buy food but not a stomack , Physick but not health , Clothes but not warmth , Armour but not safety , Lights but not eyes : Whereas this Treasure is in its own nature all these , and assuredly bringeth strength , wealth , ease , safety , and all spiritual blessings to them that enjoy it , it is such a Treasure as is withall an oracle in doubts , a shield against assaults , a Counsellor in prosperity , a Comforter in adversity , a light in darknesse , and a refuge in danger . 5. Other Treasures oft times become destructive to the possessors , it was a sore evil Solomon saw under the Sun , namely riches kept for the owners thereof to their hurt , indeed both temporall and spirituall hurt accrueth frequently to men by their treasure ; the golden Ring hath sometimes lost the finger , and the bag of money exposed the traveller to danger ; yet more often do treasures become nurses of vice , panders to lust , incentives of wickedness , and the mammon of unrighteousness , whereby they ruin the soul , and take away the life of the owners ; in this respect it is that Salvian saith excellently of covetous men , perituris simul atque perdentibus student nundinis , they eagerly busie themselves in those merchandizes which are not only perishing in their own nature , but destroy the possessors , whereas this Treasure is altogether beneficiall to them that enjoy it ; indeed accidentally it proveth pernicious , becoming to some a savour of death , but this is only to the rejecters and contemners , not to the receivers and possessors of it ; If our Gospel be hid , saith the Apostle in this Chapter , it is hid to them that are lost , and if any be lost to whom the Gospel cometh , it s they from whom its hid by the devil and their own corruption blinding their eyes that they see not its worth , and thereby perverting their wils that they refuse its embraces ; but to them that beleeve and do it , it is a savour of life , a wellspring of comfort , a means of their eternall wellfare . Finally , Other Treasures may have the image of a King stamped upon them , such that coyn which had Caesars superscription , but this hath the image of God and Christ imprinted on it , being therefore called the Gospel of God , and the Word of Christ , other Treasures are the blessings of Gods left hand ; so it is said of riches and honours , but this is a blessing of Gods right hand ; so it is said of the fiery Law , and much more is it true of the Gospel : How much the right hand excelleth the left , so much this surpasseth all riches . In a word , other Treasures make the poor rich , but this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , maketh of mortall immortall , of men in some sense Gods . And now upon all these considerations the surpassing worth of this Treasure cannot but appear : So as we may truly say , Not all the Silks of Persia , Linnen of Egypt , Spices of Arabia , Silver of the West , Gold of the East , Pretious stones of both the Indies , are severally , nay joyntly able to equalize it . Well may this note of difference be annexed This treasure . What therefore remaineth but that every one of us labour to have the same esteem of the Gospel , which St Paul had , and which indeed it deserveth ? 1. Let us account it our Treasure , and let that appear by doing in reference to the Gospel , as men do by Treasure . How vehement and active are covetous mens desires after Treasure ! they spare no pains to get , nor have they ever enough of it , in their longings they are unsatiable , in their labours indefatigable . Such let our desires be after the knowledge of , and acquaintance with Evangelicall truths : Let us not be satisfied without , no nor yet with the Gospel , but as we have it let us strive to have it more abundantly , according to that Apostolicall precept , Let the Word of Christ dwel in you richly in all knowledge and wisdom . Besides , what care have men to lay up their Treasure , when they have got it ? The Greek word in its Etimology signifieth as much , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and in the Hebrew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} abscondit , the nown for Treasure cometh from a verb that signifieth to hide , there being nothing men more secretly and carefully lay up then their Treasures , yea what content do they take in viewing and recounting their bags , Populus me sibilat at mihi plaudo ipse domi , said he in the Poet , The covetous wretch whilest scorned abroad pleaseth himself at home in his heaps of wealth . So let us lay up the Gospel in the Cabinet of our souls , and take delight in meditating upon the divine Truths contained in it , yea whilest we meet with reproach and persecution from the world , let us solace our selves in the fruition of this Treasure . Herein let Davids practice towards the Law of the Lord be our pattern in that excellent Psalm , wherein he expresseth a singular regard to Gods testimonies , The words of thy mouth are better to me then thousands of gold and silver : and again , My hands will I lift up to thy Commandments which I have loved , and I will meditate on thy Statutes : and again , I have hid thy word in my heart , that I might not sin against thee : and once more , I have rejoyced in the way of thy testimonies , as much as in all riches . 2. Since the Gospel is not only comparatively a Treasure , but superlatively this Treasure , let our estimation and affection towards it have a This upon it , beyond that we have or any can have to other Treasures . Indeed beloved , though this Treasure so far exceed all others , yet well were it if our love to it did equalize that to others ; the truth is , though it is far beyond , yet the most mens valuation of it is far short . What a shame is it that by us who call our selves Christians , earth should be preferred before Heaven , the world before Christ , gold before the Gospel ? Oh let us blow up the fire , whet the edge , quicken the dulness of our spirituall affection , that if possible , it may not only parallel , but outvie our earthly desires , and with that wise Merchant in the Gospel , we may sell all we have to buy this Pearl . And so much be spoken of the first part , the Character here given to the Gospel : I now pass on to those by which The Preachers of the Gospel are represented , and therein the Word of description , Vessels . The word both in Hebrew and Greek is many times taken in a large acception for Instrumentum an utensill in an house , or any thing that is used as the instrument of accomplishing any work , and so the Hebrew word is rendred , where we reade of the instruments of cruelty , and the instruments of death , and in this sense it is true of the Ministers , they are instruments in the hand of Christ for the great work of gathering his Church ; but most properly it signifieth receptaculum , an instrument of containing any thing , and in this sense it may be here fitly construed , nor do there want fit resemblances in which the messengers of Christ are like to Vessels : More particularly in these four respects . 1. Vessels are not naturall but artificial instruments : Nature affords the materials , but Art and Industry produce the Form by which it hath the Capacity of a Vessel . It is no less true of Ministers , Nemo nascitur Christianus , no man is born a Christian , much less a Minister : Indeed ex quovis ligno non fit Mercurius , there must be natural parts in them that undertake this Function , but those are not sufficient : And therefore in the first Plantation of the Church , God did by immediate Inspiration , and the Collation of extraordinary gifts , enable men for the discharge of this Office , and afterwards in the growth and progresse of the Church ; That Inspiration ceasing , so as no more to be expected , there was and still ought to be a training up of youth in the Tongues , Arts and Sciences , and after that a great deal of Industry ( joyned with ardent Prayer ) in the study of the Scriptures and Theologicall verities by them that take upon them this sacred Calling . The truth is , whatever account the men of this age make of a Ministers work , yet it is so weighty and divine an imployment , that no small time and pains must be spent in preparation for it . And if St Paul , whom Christ cals a chosen vessel , and accordingly in a singular measure , not only above other Ministers , but Apostles , fitted for this service , cried out , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Who is sufficient for these things ? How justly reprovable is their rashnesse , who whilst they can lay no just claim to an immediate inspiration , suddenly and unpreparedly enter upon this high imployment ? Indeed such as these there have been in former times , who are called by Leo , Momentanei Sacerdotes , and Gregory Nazianzen stileth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , such as in a day , a moment turned Priests . Modò idiota mox Clericus , now Laicks and anon Clerks . But what swarms of such extemporary and illiterate Preachers abound in this age , who to use that elegant Fathers expression , Owe more sacrifices for their own , then the peoples ignorances ; and as those Romans of old called Cincinnati were advanced A stivâ & aratro ad dictatores , from the plough to be Dictators , so these skip from the shopboard to the Pulpit . It was a sad but just complaint , and too sutable to our times that Gregory Nazianzen took up in his daies , No man is accounted a Physitian that hath not first studied the natures of diseases , nor a Painter that hath not been exercised in drawing of lineaments , and laying on of colours , but Preachers are found easily such as have never bestowed time or taken pains in preparing themselves for that service . Oh how shall the very Heathen rise up at the last day and condemn the men of this generation ! Plutarch tels us that the Virgins which were to attend Diana's Temple , were for many years brought up as it were in a School , and called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , such as should administer sacred Rites , and then being sufficiently instructed they were called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , admitted to their divine mysteries , and afterwards they became {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Instructers of others . Surely if the light of nature taught them to use so much care in educating those who were to perform the worship of a false Goddess , how shamefull is the blindness of those Christians who think some naturall abilities of memory and elocution sufficient to qualifie a Priest of the true and most high God . 2. Vessels are not all of equal capacity , some are lesse , others greater ; severall trades have vessels of divers sizes : So is it among Ministers , both in respect of Offices and Gifts . In the beginning of Christianity there were some Apostles , some Prophers , some Evangelists , and soon after there were some Bishops , some Priests , some Deacons , and this variety of Orders hath ever conduced much to the unity , harmony and beauty of the Church . This diversity is no lesse apparent in regard of gifts , all have not alike abilities , nor are equally fitted for this sacred Employment ; there is indeed a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} competency of gifts which every one attaineth to whom God calleth to this Work : but though all have some yet not the same gifts , as St Paul puts the question , intending thereby a negation , Are all Apostles , are all Prophets ? So may I say in this , All are not Chrysostome's and Chrysologuse's for golden mouthed Oratory , all are not Epiphaniuse's and Augustine's for Confutation of Heresies ; all are not like Hierome for skill in languages , and Athanasius for profound knowledge : God who is a most free Agent dispenseth endowments variously according to the pleasure of his own Will : Some with Elisha have a double portion of Eliah's spirit , yea with Benjamin , their messe is five times bigger then their brethren , whilest he giveth to others with a more sparing and narrow hand . The Ministers of the Gospel are elsewhere resembled to Stars , and among others for this reason , as all Stars are not of the same magnitude nor of the same lustre , so is it in the Firmament of the Church , One Star differeth from another in glory , and one Minister from another in Gifts . I shut up this with Gregory Nissen his observation concerning Solomons Chariot , the pillars wherof were silver , the botome gold , and the covering purple ; which that Father applieth to the Church , and by the severall parts thereof understandeth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Preachers of the Word , some whereof have golden , others silver , others purple Gifts , of different degrees and excellencies . 3. Vessels are not the originals of what they have , but it is poured into and received by them . The Well hath a Spring in it that yieldeth the water , but the Cistern must have it conveyed into it . The Mines have the Treasure in their own bowels , but it is put into the Chest . The parallel holds in the Preachers of the Gospel , who are not the Authors but only the Receivers of those Truths they publish ▪ What St Paul saith of himself , is true of every faithfull Minister , I have received of the Lord that which also I delivered unto you . To this purpose it is observable that the Hebrew word which we render report properly signifieth hearing , intimating that we must first hear from God before we speak to men , and speak nothing but what we hear . In reference to this it is that the Bishops in Clements Constitutions are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Receivers and Proclaimers of Gods Word . Among other resemblances Preachers are compared to Ambassadours , and as the Ambassadour speaketh not from himself , but that message his Prince puts into his mouth , so must every Messenger of God . Excellently to this effect Vincentius Lirenensis occasionally treating of that of St Paul to Timothy , Keep the good thing committed to thee . It is committed to thee , not to be invented by thee , What thou hast received , not what thou hast fancied . Not framed by thy own wit , but taught by another ; of which thou art not an author but a keeper , in which not a leader but a follower ; so was Timothy , so is every Minister in respect of divine truths . I close up this with that expression of the Apostle to the Corinthians , God maketh manifest the savour of his knowledge by us in every place : We manifest the savour , but it is of his knowledge , to wit that knowledge we receive from him , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith Oecumenius aptly upon the place . The incense is heavenly , we are only as the Censors that contain it , and carry about the savour of it . 4. Vessels are not only for reception , but effusion , as they receive and retain , so they let out what is put into them ; yea the vessel receiveth for this end , not only that it may keep , but that it may part with its liquor ; such ought the Ministers of the Gospel to be , not only conchae , but canales , Condi , but Promi shels to retain , but Pipes to convey the divine Nectar , Layers up but layers out of this heavenly treasure . The Apostle speaking of the ordinary Ministers , describeth them by two Titles , the one metaphoricall , the other proper , to wit Pastors and Teachers , the latter of which , saith St Augustine , is annexed , Vt intelligerent Pastores ad Officium suum pertinere doctrinam , that Pastors may know it is a chief part of their Office to teach and instruct the people . The stomack receiveth not food for it self , but to nourish the body , The Steward money to imploy for his own use only , but to provide for the family ; and the manifestation of the Spirit is given to every man , especially Ministers , to profit withall . This Treasure is a depositum , a trust committed , and that for uses , and those not private but publike ; this light is communicated not to be hid under a bushell , but for the illumination and consolation of them that are in the house . It was Christs promise to his Apostles to give them os & sapientiam , a mouth and wisdom : What a vessell is without a vent , that is wisdom without a mouth . Wisdom that is hid and a treasure not seen , what profit is in them both ? Indeed a mouth without wisdom may prove pernicious , and wisdom without a mouth cannot be profitable , Christs Ministers have both , Wisdom in themselves , and a mouth to instruct others . And so much the more reason have those vessels to communicate this treasure , because it is not impaired by imparting . Indeed this is another excellency wherein this treasure transcends all earthly treasures ; these waste by spending , this is not at all diminished by distributing . As the seal maketh an impression on the wax . The fire conveyeth the heat into iron . One candle lighteth many without any losse of figure , heat or light ; so the communicating of this treasure will inrich others without impoverishing our selves : Here is no place for that allegation of the Virgins , Not so , least there be not enough for you and us : Never any had the lesse knowledge himself , by teaching others : Nay the truth is this Treasure absconsione minuitur , communicatione multiplicatur , is lessened by hiding , multiplied by imparting ; like the widows oyl in the vessel , that increased by pouring out , that being ever verified , To him that hath shall be given . And thus in all these respects are Preachers fitly compared unto vessels . The Vse of this particular is that which concerneth my Reverend Brethren of the Clergy , that they seek by prayer , and labour to be more and more fitted for their Function , that those of meaner gifts do not envy them that have greater , nor they that have greater , despise those that have meaner ; that they deliver nothing but what they have received from above . Finally , that they hide not their talents in a napkin , but lay out their parts and strength for the peoples good . But it is not fit for me , who am minimus Apostolorum , to be your instructer , besides I doubt not your piety and wisdom hath already prevented my discourse in your meditations , and therefore I passe on to the Word of diminution , Earthly , One hath well observed the elegancy of the Antithesis , Thesauri pretium opponit vilitati involucri , What more pretious then this treasure ? What more vile then earthen vessels ? Indeed the Candlesticks by which as generally the Churches , so eminently the Bishops of those Churches are to be understood , are said to be golden , and yet here these vessels are called earthen ; both may well stand together , Golden in respect of the solidity of their doctrine , purity of their conversation , and yet earthen in regard of the frailty of their condition . The chief Question to be discussed is , Upon what grounds the Apostle thus denominateth to himself and his fellow laboures . To which a threefold Answer may well be and is returned by Interpreters . The term of earthen is fastened by St Paul upon the Ministers , Respectu status , personae , corporis , in respect of their state , persons and bodies , the two former more speciall relating to the Apostles , though too often verified in severall ages of their Successours ; the last more generall , as being common to all the Messengers of God , that have been are or shall be . In regard of their state , which is for the most part mean and low in the world , Golden and Silver vessels are of worth and price , but earthen are of little or no value , such is the usuall condition of Gods Messengers who are frequently exposed to want and penury . Instances in this kinde are numerous , and that in most eminent Worthies , Gregory Nazianzen saith of St Basill , that he had only what was necessary for his sustentation , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , his riches was to have nothing . St Augustine who was rich to Religion , to the Church , yet was poor to himself , and therefore when he died , he made no Will , since as Possidius saith of him , Vnde conderet pauper Christi non habebat , The poor Saint had nothing whence he should lay up an estate . St Cyprian whose life was golden , death purple , manners pretious , yet his estate was low . Christs own Disciples were poor Fisher-men , Viles arte , obscuri vitae labore . Nay St Paul himself was no other then a Tent-maker , a Trade that could not inrich him , yea beholding to almes for his supply . Thus as the poor receive the Gospel , so they that publish it are many times poor and low ; not that thus it ought to be , as the opinion of too many in our daies is , who would have Ministers live like beggars , upon benevolence , and account it a prudent policy to keep them poor . St Paul ( though upon special grounds he was pleased to condescend to that way of livelihood ) yet asserts maintenance to be the Ministers due , and this not narrow , but ample and honourable ; what else meaneth that character , which , among others , he giveth of the Ministers in the Epistles , both to Timothy and Titus , that they should be lovers of , yea given to hospitality , since it is no small competency of estate , which besides both the present and future provision for his family , will inable a man to be hospitable . But yet thus most usually it fals out , through the impiety and iniquity of men , that the Preachers of the Gospel are necessitous and indigent , earthen vessels . It is that therefore which they should make account of , not to be great or rich in this world , comforting themselves with this meditation , that their reward is with the Lord . 2. In regard of their Persons : Earthen vessels being little worth are light set by , whiles golden and silver vessels are locked up safely , and onely used for the entertainment of speciall guests : Earthen vessels stand in open places , are used by every servant , nay many times are trampled under foot ; so is it with the Preachers of the Gospel , they are viles , abjecti hominum estimatione , base and despised in the eyes of wicked men . Our blessed Saviour speaking to his Disciples , calleth them a little flock , though they were to be Shepherds of the people , yet they were a flock in respect of Christ . But why a little flock ? Surely not only in respect of quantity but quality ; let Chrysologus give the reason , Grex pusillus mundo , magnus Deo. A Flock great indeed in Christs , but little in mans eyes . Chosen vessels they are by God , but rejected by the world ; and to use the Prophet Jeremies expression , Vessels wherein there is no pleasure . What that Emperour Fredrick the 3d said concerning Kings , An nescitis principes quasi signum populo expositos ? do you not know that they are oft times as a gazing stock to the people ? may as truly be affirmed of Ministers . The Prophet Isaiah useth an expression not much unlike , concerning himself and the children God gave him , that they were for signes and wonders in Israel : Nor did Eliah , Elisha , Micaiah , Jeremy and the other Prophets fare any better then he , in the places where they prophesied , but were mocked , misused and despised by the sons of Belial among whom they lived . What entertainment the Apostles found let St Paul speak , We are made as the filth of the world , and are the offscouring of all things to this day . Both the words there are mentioned by the late learned Expositor , refer'd to the same thing , and were used among the Grecians , concerning that refuse , vile person which was picked out to be a lustration for a City in a publique calamity , of whom they said when they had burnt him , and cast the ashes into the sea , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; thus contemptible and odious was St Paul and the other faithfull messengers of Christ in the Jews and Heathens esteem . Should I trace the footsteps of Ecclesiasticall History , I might tell you how Cyprian was nick-named Coprian , Athanasius Sathanasius , and still they that have been most Orthodox and zealous Preachers , have met with the greatest despite and opposition from hereticall , schismaticall and prophane persons . But I need not seek for instances abroad , when there are so many at home . Indeed we may remember those Halcion daies when both Wealth and Honour attended those who serve at the Altar , and the Clergy ( as they ought to be ) were accounted worthy of , and accordingly received double honour . But at this day how doth sad experience verifie , that the Priests are made the lowest of the people ! That complaint of the Church may most justly now be taken up , They regard not the person of the Priests . Yea , as if some new Cadmus had sown the earth with Sauls teeth , and Shimei's tongue , they belch out contumelies against Gods Ministers . Many of these Vessels , and those most accomplished for this sacred service , are laied aside as useless , rejected as worthless , and tantum non only not dashed in pieces . Nay to that height of impiety are many come , that not only our persons are despicable , but our very Function is contemptible in their eyes . Oh that such would consider how near they strike at God himself . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith Ignatius truly , which we may English by that of our Saviour , He that despiseth you despiseth me , and he that despiseth me despiseth him that sent me . Nor let my Brethren of the Clergie be too much discouraged because disregarded : It was a notable speech of the Philosopher to one that reproached him , Tu proferendis ego perferendis injuriis idoneus , let us be as ready to bear , as they forward to cast disgrace upon us . Cast your eyes on the two next verses to my text , and observe St Pauls heroicall expressions , such indeed as well befit a Minister of the Gospel , We are troubled on every side , yet not distressed , perplexed , but not in despair , persecuted , but not forsaken , cast down , but not discouraged : Though our persons be as earthen vessels in the worlds estimation , and so used or rather abused , yet let not our spirits like earthen vessels be broken by any affliction , nay rather remember what Christ said to his Disciples in the like case , Rejoyce and be exceeding glad , for great is your reward in heaven , and so persecuted they the Prophets which were before , you are come in their stead , and therefore must expect their usage , and it is a comfort you do but pledge them in that cup of which they have drank to you before , you do but follow them in that way which they have tracked already , so persecuted they the Prophets , yea and the Apostles too , in which regard they are here called Earthen vessels . 3. Lastly , This Epithete earthen is annexed to these vessels , the Preachers of the Word , in reference to their bodies , as their mean condition , base estimation ; so their bodily constitution proclaimeth them earthen , this is that which is common to Ministers with the people , since though in regard of their Calling they are prae aliis far before others , yet in this respect they are sicut caeteri , such as others . 1. Thus their bodies are earthen because formed of the dust of the earth , Testacea secundum originem , so Tertullian , Earthly in their Original , upon which ground they are called houses of clay , the inhabitant indeed is heavenly , but the body earthy : Vas fictile nil aliud quam lutum igne coctum , as earthen vessels , so are our bodies fashioned out of clay . 2. Again , as earthen vessels are subject to flaws and cracks , yea to breaking in pieces , so are our bodies liable to sicknesses , diseases , till at last by death they fall and are broken in pieces . In this respect the Apostle Paul , calling the body an earthen house , addeth presently , be dissolved . To this purpose is Grotius his Paraphrase , In corpore multis malis obnoxio quod facile frangitur , we have this Treasure in bodies subject to many evils , and at last to a dissolution . This construction is that which both the Greek and Latine Fathers generally take it in . Among the Greeks , St Chrysostome speaketh very fully to this sense , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he useth this term of earthen to denote the mortality of our nature , infirmity of our flesh , which by diseases and a thousand other accidents is exposed to death , and so dissolution . Among the Latines St Ambrose speaketh to the same effect , Fictilia vasa dicens infirmitatem naturae significat , the weakness of our nature is signified by the earthen vessell , and therefore St Jerome explaineth it by the term fragilis ; and Theophylact by the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they are frail mortall bodies we carry about with us : and as earthen vessels are easily , suddenly broken asunder , one fall on the ground in a moment dasheth them in pieces ; so are the bodies of Gods Ministers subject to a speedy and sudden dissolution , whereby they become unserviceable to the Church . Indeed in one thi ng there is a difference , earthen vessels when they break , break irrecoverably , so as the pieces cannot be reunited ; but the bodies of the Saints and faithfull Ministers of Christ , though they moulder into dust , shall at the last day be repaired , refined and made gloriously beautifull . They differ then in the consequent of the breaking , but in the breaking it self they agree , and therefore fitly are our bodies called earthen vessels . The Greek word here used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which properly signifieth the shell of a fish , and in this sense ( as criticall Interpreters observe ) it agrees with the matter in hand , it being ordinary to lay up those things we value in shels or boxes and cabinets made of such : and withall those shels in regard of ther brittleness are apt resemblances of our bodies . The Platonists who fancy two bodies , one more spiritual , which they call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Chariot that carrieth the soul in it ; the other more grosse , that which we see and feel , call this latter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , because it is in their opinion as a shell which hath a finer body within it : This being but a fancy I leave it , the true reason of this expression , whether you render it shels or earthen vessels is , because as these so the body is of a frail nature , easily and quickly destroyed , nor have the bodies of Ministers any greater priviledge then others : We that preach eternal life are dying men , yea whilest the word of life is in our mouths , many times death is in our faces . This Wolf will not only worry the sheep but the shepherd : This enemy will not only set upon the souldiers but the Captain : This Plunderer will seize upon the Crown and the Mitre , the Scarlet and the Rochet : and as at Chess when the game is done not only the pawns , but the Bishops , yea King and Queen are tumbled down and put into the bag : so not only mean and vulgar persons , but Princes and Priests fall down by death into the grave ; and as Judges , though they be shields of the earth , are but earthen shields ; so Ministers though vessels that carry this Treasure , yet are but earthen vessels . To winde up this in a word of Caution and Exhortation . Do not think the worse of , or value the Treasure the less because brought in an earthen vessell . It is that folly , yea wickedness of which too many are guilty , who because they are men that speak to them , think the message is not Gods , measureing the worth of the treasure by the meanness of that which conveyeth it ; But tell me , I beseech you , will any man value gold the less , because brought to him in a leathern purse ; or slight a pretious pearl , because found on a dirty dunghill ? and why then should the Gospel be undervalued because they are mortall men that Preach it ? The truth is we have cause to admire and bless both the power and the goodness of God , his power which by such weak means accomplisheth so great a work ; indeed as the Apostle here tels us for this reason the treasure is in such vessels , that the excellency of the power might be of God , his goodness which is pleased to lay it up in such vessels that it may be the easier come by , to speak to us by men like our selves with whom we familiarly converse ; he could if he had pleased have put this treasure in heavenly vessels , used the Ministry of Angels , but we could not have received it so comfortably from them ; so that in reference to us God is pleased to make men the instruments of publishing the Gospels mysteries , and as it is his mercifull condescention that he is pleased to deliver heavenly truths in earthly similitudes , so is it no less that he maketh them known by earthly men . And to carry it a little further , let us be so far from despising this treasure because of the vessell , as not only to bless God who hath put it into such vessels , but to honour the vessell because of the treasure . Vtrumne quia testacea est secundum originem scilicet ex limo destruetur , an quia divini thesauri conditorium est extolletur ? saith Tertullian rationally . Shall the vessell be cast by because it is earthly , or shall it not rather be preferred because it is the repository of a choice treasure ? Let me therefore beseech you in St Pauls words to the Thessalonians , to know them which labour among you and to esteem them very highly in love for their works sake , measure them not by their frail natures but their honourable imployment , not by what they finde from the world , but by what they deserve ; they are earthen , adore them not as Gods , but the treasure they bring is heavenly , honour them as men of God , let not the treasure be contemned for the vessels sake , but the vessels be esteemed for the treasures sake . 2. The word of exhortation concerneth 1. Partly us who are of the Clergy , that we follow the pattern which our Lord and Master hath set us where he saith , I must work the work of him that sent me whilest it is day , the night cometh when no man can work . Oh let us break this bread of life before we be broken by death , burn and shine in doctrine and conversation before our Lamp be put out ; do all the good we can by imparting this treasure , before our earthly house of this Tabernacle be dissolved , But I hope there is not much need to enlarge in this . 2. Partly you who are of the Laity , that you learn 1. To make much of your conscientious painfull Ministers : the more pretious the liquor , and the more brittle the vessell , the more chary are men of it . Oh how tender should you be of them who , though weak creatures , bring the glad tidings of salvation to you ? A friend that cometh to us but cannot stay long with us , how much is he made of , and how freely entertained by us , and will you have no regard of those who are both yours and the bridegrooms friends ? and ere long must be taken from you ? Nay let me tell you , no readier way to hasten their removall then your disregard , nor will God long continue his Candlesticks among that people , who do not prize them and their light . 2. Make use of them , and get all the good you can from them whilest they live : If one have borrowed a book which ere long must be returned to the owner , how diligent is he in picking and transcribing what notes he can out of it : We are but lent you for a time , and that during the good pleasure of God . As Christ said to his Disciples , so may we to you , Vs you shall not have alwaies with you : Oh suck all the knowledge you can from our lips whilest we are able to speak to you , and hear us every day as if it were to be the last day you should hear us . And truly never more need of practising this duty then now , not only because Ministers are earthen vessels , that is subject to mortality , but because they are earthen , that is despised in these times , and who knoweth how far God may permit the malice of wicked men to proceed , it may be to the breaking , or if not , yet to stopping the vent of these vessels . The mouthes of your Ministers must in a few years be stopped with dust when they are laid in the grave , it may be before that they may be silenced from publique Preaching the Gospel : Oh therefore be wise to improve the present opportunities God puts into your hands ! Suck the milk of instruction from the breasts of these nurses , whilest they are able to give it you : Buy the oyle of consolation from these spirituall Merchants , whilest they can sell it you ; do as the Egyptians , who when Nilus overfloweth the banks , dig pits to put water in , that they may have supply when it shall return to its channell . Do as the shell-fish , which taketh in moisture whilest the tides flow in upon them , that may preserve them when it ebbeth , and leaveth them dry . Finally , do as Joseph , who in the years of plenty laid up store against the famine came . Oh be diligent to fill the vessel of your hearts with that divine treasure which these vessels yield , against the time when you may , nay must be deprived of them ; they can instruct , exhort and comfort no longer then life , you have no assurance of their lives , they have none of their own , how long they shall continue ; nay indeed , both they and you are assured they cannot continue long , being but earthen vessels , mortall men . But we have this Treasure in earthen vessels . A dolefull instance of this Scriptures verity we have in the sad occasion of this daies solemnity : the death of this faithfull Minister of Christ , affectionate Son of the Church , vigilant Shepherd of his people , Mr Richard Goddard , whose livelesse dust lieth before us , and now my Discourse like a circle is returned to the Point where I began , our deceased brother , whose losse is deservedly to be lamented , and Worth highly to be commended . Indeed should I have fulfilled his modest desire , his name and vertues must have been buried in oblivion as well as his body in a grave : But had I in this satisfied his will , I must have been at once injurious to Gods honour , his memory , and others profit , since by paying the tribute of praise to Gods dear servants , we advance Gods glory , perpetuate their remembrance , and adde spurs to the pious endeavours of those who survive . I could heartily have wished that this double task both of speaking to so Reverend and Worthy an Assembly , and of so choise and eminent a person , had been imposed on some one of these many silver Trumpets whom I have now in my eye ; but the undeserved respects of my dear friend by Will put me upon the one , and his superlative merit and my due regard to his Name , though it be against his will , obligeth me to the other . I shall not expatiate in his just and due Character , and therein somewhat correspond to his desire : Indeed I need not , his Worth being so well known already , both in City and Countrey , he is gone out not like a common candle in a snuffe or stinke , but like a Taper , hath left a sweet savour behinde him in the Nostrils of all that know him . That I may the more both sutably and succinctly delineate those graces ( which though they are gone with him for his comfort , do yet stay behinde him for his honour and our imitation . ) I shall make use of the Metaphor of a vessell which we meet with here in the Text . A Vessell indeed he was a choice Vessell : What Eusebius calleth St Hierome , I may well apply to him , he was Vas virtutum admirabile , a Vessell adorned with an admirable variety of naturall abilities , morall virtues , and spirituall graces , every way fitted and furnished for that Divine imployment to which God had called him . What St Basill said of Gregory Nazianzen , I may say of him , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he was a deep Well , an elect Vessell , and as it were the mouth of Christ . To say much in a few words , For knowledge and wisdom he was a Vessell of gold , for purity and innocency a Vessell of silver , for uprightnesse and integrity , a Vessell of transparent glasse ; for resolution and courage in suffering ( of which he had his share ) a Vessell of brasse ; for perseverance and constancy in the Orthodox Faith , a Vessell of stone ; and which was the Crown of all , for lowliness and humility an earthen Vessell ; since whilest he was glorious in the eyes of others , he was contemptible in his own . A Vessell he was full of all sorts of pretious liquor , the wine of zealous devotion , the oyle of pitifull compassion , the honey of a sweet disposition , the water of penitent contrition , and the milk of spiritual consolation . To come nearer to the Text and Him , He was a Vessel to whom this Treasure of the Gospel , and the dispensation of it was committed , which how conscionably , diligently , faithfully , frequently ( as farre as the weaknesse of his body would permit ) he discharged , I doubt not but many here can and will attest : He was a Vessel not closed but open , not with a narrow but a large vent . That worldly treasure of estate he had , he was continually imparting to his distressed brethren in his life , and at his death bequeathed a full fifth of his estate to them who can hardly obtain a fifth of their own . And this heavenly treasure of the Gospel he did with no lesse alacrity distribute among his people ; how many of all degrees from all parts , golden , silver , earthen vessels were filled at his ! Noble , rich , poor persons , all inriched their souls with the treasure that was dispensed by his lips . Methinks many of you are now calling to minde in what a clear method , choice words and fit phrases , with what pregnant similitudes , plentifull illustrations , pithy perswasions , sweet insinuations , powerfull inducements , allegations of antiquity , and variety of good literature ( so as both the Learned may receive satisfaction , and the meanest reap benefit ) he did Preach the Word amongst you . Finally , That which compleateth his Character , This Vessell retained the sent , the vertue of that himself which he poured out to others : The course of his life was consonant to the tenour of his Preaching , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Gregory Nazianzen saith of St Basill , He spake what was to be done , and did what he spake , he did not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , scienter praedicare , but innocentia agere , order his Preaching , but conversation aright . That sickness which occasioned the breaking of this pretious Vessel was indeed sharp and short , but as himself expressed to me at the beginning of it , he did not fear , because already prepared for death . And though the violence of the disease oppressing his spirits , suppressed the freedom of his speech , yet ( blessed be God ) it did not bereave him of his senses , nor wholly of his speech , in so much that not many hours before his death he made to a loving friend of his there present , a pious Confession of his faith and hope , so that what St Ambrose said of himself , Non sic vixi ut me pudeat vivere , nec mori timeo quia bonum , Dominum habemus , I may truly affirm of him , He so lived that he was neither ashamed nor afraid to die . The Vessel of his body is now broken by the hand that formed it ( to which I desire we may all submit ) yea that service which he was made for is now finished , else he had continued longer . As for the Pearl that was in this casket , his Soul , I doubt not but it is safe in Abrahams bosome ; yea the Vessel of his body rests in hope of restoring and reinjoying that Pearl , when it shall be for ever a Vessel of honour , glory and immortality . I have now only a double word to present , 1. The one to the Reverend Clergie of this City here present , those particularly who have yet the liberty of their Function , that according to our several abilites we would endeavour as much as may be by our diligent Preaching , exemplary living , to make up the losse of this our Brother . Methinks God speaketh to us this day , as he did to Joshuah in another case , Moses my servant is dead , be strong and of a good courage , ever remembring that such a pillar being taken away , the greater burden lieth upon our shoulders . 2. The other to his Religious Auditors , and especially his well-affected Parishioners . He that stood in this place like a Jacob to rowl away the stone from the well , open the difficult places of Scripture to you , is now removed from you ; he that stood like a carefull watchman to awake and warn you , is now by death put to silence : Finally , he that like a sun shined with the beams of instruction and consolation among you in this horizon , is now gone down , and which is the more sad , Your eyes shall see him no more till the last day the morning of the resurrection . The bottle which filled you is now emptied , the vessell which enriched you is now broken , the gourd whose shadow refreshed you is now withered ; and I am confident , so ardent was the love towards him , so great the benefit you received by him , that I need not bid you be sensible of the losse . The more needfull counsell is to be content with , and patient under it ; and so much the rather , because it is no more then what you ought to expect , and especially in regard of him who was not only an earthen vessell , but one that had such a flaw , I mean disease , which would ere long have broken him . And now Beloved , though the vessell be broken , yet let not the treasure be lost ; do you by him as Ireneus did by Polycarpus , keep fresh in his memory his Sermons , his Discourses , his goings out and comings in . This is the best way to remember him , by remembring his counsels ; to mourn for him , by mourning for your unfruitfulness under his labours , to honour him by expressing the efficacy of his doctrine in your hearts and lives . Nor let it be an unwelcome admonition to you ( with which I will close ) be carefull whom you choose to succeed this our Reverend Brother : not one that shall pull down what he hath built , but rear up what he hath laied ; pluck up what he hath planted , but water what he hath sown ; not one that shall succeed him ( to use Gregory Nazianzen's expression ) as night after day , a disease after health , a frenzy after use of reason , and a storm after a calm ; but rather as a sweet shower after a warm sun-shine , and a ripening summer after a budding spring . To this end , as when Joshuah was dead the children of Israel askt of the Lord , Who shall go up for us against the Canaanites , so do you now the Captain is dead , consult with God , beg of him to direct you in the election of one who may leade you in the battell against your spiritual enemies : And withall as you seek to God , so look into his Word , and let those directions which are there given be the rule of your election ; so may you expect and shall obtain such an one by whom your faith shall be edified , and thereby ( that which was his earnest desire ) the salvation of your souls accomplished . FINIS . Sermons Preached and Printed by Mr Nathanaell Hardy M. A. and Preacher to the Parish of St Dyonis Back-Church . JVstice Triumphing , or The Spoilers spoiled : A Sermon preached on the 5th of November in the Cathedrall Church of St Pauls . The Arraignment of licentious Liberty and oppressing Tyranny , in a Sermon at a Fast before the Lords in Parliament ; In the Abbey-Church at Westminster . Faiths Victory over Nature , A Sermon preached at the Funerals of Mr John Rushout Junior . The safest Convoy or The strongest Helper , A Valedictory Sermon before the Right Honourable Sr Thomas Bendish Barronet , his Majesties Ambassadour to the grand Seigniour at Constantinople . A Divine Prospective representing the Just mans peacefull End , A Sermon at the Funerall of the Right Worshipfull Sr John Gayr Knight . Love and Fear the inseparable Twins of a blest Matrimony , A Sermon occasioned by the Nuptials between Mr William Christmas and Mrs Elizabeth Adams . Divinity in Mortality , or The Gospels excellency and the Preachers frailty , A Sermon at the Funerals of Mr Richard Goddard Minister of the Parish of St Gregories by Pauls . Printed , and are to be sold by Nathanaell Webb and William Grantham at the black Bear in St Pauls Church-yard near the little North-door , 1653. Notes, typically marginal, from the original text Notes for div A87092e-1820 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Bas. Mag. in Isa. c. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Isid. Pel. 1. ep. 32. 2 Kin. 2. 11 , 12 Per tales Deus placatur populo populus instruitur Deo Prosp. de vit contempl. . c. ult. 1 Sam. 25. 1. Lam. 1. 19 , 20. Zech. 11. 2. Zech. 1. 5. Facit hoc propter pseudapostolos quibus hoc erat 〈◊〉 consueto , ut ex afflictionibus ipsius argumentum experent vilipendendi ipsius ministerium . Musc. in loc. Gener . 1. Partic. 1. Vers . 6. Thesauro Sacramentum significatur , Dei in Christo , quod fidelibus erogatur , incredulis absconditur . Ambros. & Anselm . in loc. De lumine quod illuxerit Deus in cordibus nostris ad illuminationē agnitionis gloriae suae in personae Christi dicit habere nos thesaurum . Tertul. de Resur. carnis , c. 44. Phil. 3. 8. Suid. John 17. 3. vers. 1. Thesaurum vocat munus sibi creditum à Deo hoc est ipsum ministerium Evangelii . Est . in loc. 1 Tim. 3. 1. Rom. 3. 2. ver. 3. 2 Cor. 3. 6. Mark 16. 15. 1 Cor. 9. 17. Mat. 5. 17. Gr. Thaumat . Serm. 2. in Aununt . B.M.V. Mat. 13. 44. Avend . in Mat. Eph. 1. 7. 1 Pet. 1. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Athan. de virg. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrysost. hom in Gen. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Isid. Pel. l. 1. ep. 146. Psal. 12. 6. Psal. 12. 6. 19. 10. Prov. 3. 14 , 15. Basil . in Ps. 44. Basil . in Psal. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Bas. ibid. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Isid. Pol. l. 3. Epist. 338. Chrysost. hom 3. in Gen. Psal. 119. 72. 14 162. Avend . ibid. Cant. 4. 11. Ph. Carpath . Musc. in loc. Joh. 3. 12. 1 Pet. 1. 18. Prov. 23. 5. Luk. 10. 42. John 6. 27. 1 Pet. 1. 25. Eccles. 5. 13. Prov. 1. 19. Salv. contr. Avarit . l. 1. 2 Cor. 2. 16. vers. 3. Rom. 1. 1. Col. 3. 16. Prov. 3. 16. Deut. 33. Just . Mart. ad ●u . adhort . 2● . Col. 3. 16. Psal. 119. vers. 72. 48. 11. 14. Gener . 2. Partie . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Vox apud Hebraeos & Graecos ponitur pro quovis instrumento . Loc. in Act. 9. 15. Gen. 45. 5. Psal. 7. 13. Act. 9. 15. 2 Cor. 2. 16. Leo apud Grat. dist. 48. Gr. Naz. or . 29 Justinian . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gr. Naz. Orat. 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gr. Naz. Orat. 20. 1 Cor. 12. 29. Rev. 1. 20. 1 Cor. 15. 41. Cant. 3. 7. 10. Gr. Niss . hom 7 in Cant. 1 Cor. 11. 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isa. 53. 1. Non a seipso sed ab eo qui cum mittit legatus loquitur . Velacq . in Phil. 2 Cor. 5. 20. 2 Tim. 1. 14. Quid est depositum , id est , quod tibi creditum est non quod a te inventum , quod accepisti non quod excogitasti , rem non ingenii sed doctrinae , non usurpationis privatae sed publicae traditionis , rem , ad te profectam non a te prolatā , in quâ non autor debes esse sed custos , non institutor sed sectator non ducens sed sequens . Vinc. Lyr. adv. haer cap. 27. 2 Cor. 2. 14. Occumen . in loc. Aug. Ep. 59. 1 Cor. 12. 7. Luc. 21. 15. Wisd. 20. 30. Matth. 25. 9. Cassiod . in Ep. Matth. 25. 29. Quò in plures diffunditur eò redundantior manat . Ambr. 2. Offic. cap. 15. Ambr. 2. off . cap. 15. Partic. 2. Non illustres sed humiles , & nullis humanae potentiae , fortunae , praerogativis spectabiles . Musc. in loc. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gr. Naz. or . 20 2 Tim. 3. 2. Tit. 1. 8. Est . in loc. Lap. in loc. Chrysolog . Serm. 22. Jer. 22. 11. Isa. 8. 18. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Cor. 4. 13. Dr Hammond on the New Testament . Lam. 4. 16. Ignat. Epist. ad Smyrn. Luc. 10. 16. Aristippus . vers. 8 , 9. Matth. 5. 12. Tertull. Job 4. 19. Lap. in loc. 2 Cor. 5. 1. Grot. in loc. Chrysost. in loc. Hier. & Theoph. in loc. Grot. in loc Dr Hammond in loc Psal. 47. 9. 1. A necessary Caution . Tertull. de Resur. cor. c. 44. 1 Thes. 5. 12 , 13. Jo. 9. 4. Mar. 4. 17. In vita Ambr. Josh. 1. 2 , 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gr. Naz. or . 21 Judg. 1. 1. 
A92746	----	A sermon preached at the funeral of the Lady Newland. At Alhallows Barkin, London By John Scott, D.D. Scott, John, 1639-1695. 1690 Approx. 34 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A92746 Wing S2075 ESTC R229814 99899305 99899305 152987 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92746) Transcribed from: (Early English Books Online ; image set 152987) Images scanned from microfilm: (Early English books, 1641-1700 ; 2338:14) A sermon preached at the funeral of the Lady Newland. At Alhallows Barkin, London By John Scott, D.D. Scott, John, 1639-1695. [2], 19, [1] p. [s.n.], London : Printed in the year, 1690. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Newland, -- Lady, d. 1690 -- Early works to 1800. Bible. -- N.T. -- Hebrews XIII, 4 -- Sermons -- Early works to 1800. Funeral sermons -- 17th century. Sermons, English -- 17th century. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-06 Angela Berkley Sampled and proofread 2007-06 Angela Berkley Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON PREACHED AT THE FUNERAL OF THE Lady Newland . AT Alhallows Barkin , London . By JOHN SCOTT , D. D. LONDON , Printed in the Year , 1690. A SERMON Preached at the FUNERAL OF THE Lady Newland . HEB. xiii . 14. For here we have no abiding City , but we seek one to come . IN these words the Author encourages Christians couragiously to bear up under reproaches , in Conformity to their Lord and Master , who in a disgraceful manner was Crucified without the City , as if they thought his Blood would have desecrated it ; or feared , lest his last Breath might have scattered a Contagion through it . Let us therefore , saith he in the 13 th Verse , go forth unto him without the Camp , bearing his reproach : i.e. Let us be contented with him , to be thrown forth , as the dung and off-scouring of the streets , from the Society of Men ; and not be concerned , that for his sake we are made the abjects of the Earth : For here we have no abiding City ; and so 't is not long that we shall endure this , but we seek one to come , whither , when we are once arrived , we shall be above all reproach and malice for ever . In which words you have , I. The Christian's present State , Here we have no abiding City . II. The Christian's present practice , in order to his future state , but we seek one to come . I. I begin with the first , Here we have no abiding City . The present and future state of Christians , is here compared to a City , in allusion , I suppose , to those , who though they were not born at Rome , but lived it may be , a great way off from it , had yet Jus Civitatis Romanae , the Priviledges of Citizens of Rome ; even as we Christians , though we are born in this World , and do spend our lives in it , do yet belong to another Corporation , and are Denizens of that City which is above : and therefore , saith he , this present state is not our home , in this City we are but Foreigners , and do only sojourn in it for a time , till we go home to the new Jerusalem , which is the place of our abode , and the City we are already free of . And indeed , that Here we have no abiding City , is a truth so sensible , that one would think we need not be put in mind of it ; for which way soever we turn our Eyes , we see a dark and deadly shade overspreading the World , and behold Men vanishing every day like the smoke , quitting the Stage round about us , and disappearing almost as soon as they have shewed themselves . To day we converse with our Friends , and among our other Festivities , we tickle our selves with the Joys of our future Conversation : To Morrow their Passing-Bell tells us a sad story , that they are gone to converse with Worms , where these Eyes of ours shall never see them more ; and indeed , if we consider our present state , we are but a kind of fictitious Beings , that rather seem to be , than are ; and do so little deserve to be taken for realities , that we only serve to cheat one another into an opinion , that we truly exist ; when presently , by vanishing away , we baffle that Opinion , and shew our selves to be but hovering shadows , that in a moment are , and are not . Indeed all Created things have more of not being than of being in them . For it is only a limited portion of being which they have ; but there is an infinitude of being which they have not : So that being infinitely nearer to nothingness , than to fullness of being , they rather deserve to be called nothing , than real beings . And if the best of our being be so near to nothing , what is our outward Man , which is but the umbrage and shadow of our being ? Alas ! If we consider the Frame and composition of it , it is nothing but a continual Flux and defluence of parts , insomuch , that each Climacterick of our Age , changes our whole Fabrick , and we are at no one time all our selves , but seven years hence shall be another thing : This Body will be all vanished and gone ; and of the parts it now consists , there will be none remaining . So that while we are , we are hastening away , and within a little time , shall vanish into Worms-Meat . And hence it is , that the Scripture compares our present life to such fleeting and evanid things , to an Image , a Dream , a Post , a Shadow ; by all which , it 's design is , to make us sensible of this truth , that Here we have no abiding City . And indeed , so volatile and fugitive is our present Existence , that if it were not for another World , it were scarce worth the while for a Man to be . And could we but have understood , before we came into being , what an uncomfortable Stage this World is , I am apt to think , we should rather have chosen to remain for ever in the Womb of nothing , than venture into the Theatre of beings , only to take a turn , or two , and weep , and grone , and die . For what an impertinent thing would it be , for a Man to come out of nothing into being , only to open his Eyes , and look about him , and vanish into nothing again . And yet this is all that most of those do that are born into the World ; and as for those that act a longer part , there is , alas ! so much of Tragedy in it , that the Pain doth even counter-balance the Pleasure of it . That therefore which makes Life truly desirable , is this , That though we have here no continuing City , yet we look for one to come ; which is the second part of the Text , viz. II. The Christian's present Practice , in order to his future State , but we seek one to come ; which implies these four things , 1. Our belief of the reality of this abiding State. 2. Our hope and expectation of enjoying it . 3. Our proposing it to our selves , as the great end and aim of all our actions . 4. Our diligent pursuit of it , by such a course of actions , as is most suitable to it , and does tend most directly towards it . Of each of these briefly . 1. Our seeking this abiding City , implies our sincere belief of the reality and existence of it : For what wise Man will hunt after a Dream , and a shadow , which he believes hath no Being or Existence ? Who was ever so mad , as to make a Voyage for Gold or Spices to Vtopia ? For that which I believe is not , is to me , as if it were not ; and hath no more influence upon us , than the most palpable Dream and Fiction . So that how real soever Heaven be in it self , it is impossible it should move us to seek after it , unless we believe its Existence . 'T is our Faith must influence our Minds , and Spirit all our powers of action ; otherwise , all the Joys of another World , will never be able to move or affect us . Unless our Faith ascends the Pisgah of God's Promises , and from thence takes a view of the Holy Land , and of those Joys and Delights it flows and abounds with , we shall loiter for ever in this Wilderness , and never think our selves concerned to seek any other Country or Habitation . But , Faith saith the Apostle , is the substance of things hop'd for , and the evidence of things not seen , Heb. 11. 1. i. e. 'T is that which realizes Heaven to us , and possesses our Minds with its Being and Existence ; and when this is once done , one would think it should be impossible to withold us from the quest and pursuit of it ; especially , if to our Faith we add the next thing which this seeking implies , and that is , 2. A lively hope and expectation of enjoying it . For no Man will seek after that which he never hopes to find , or enjoy . A Man may possibly be so extravagant , as to desire to fly up to the Stars , that so he may the better survey their refulgent Bodies , and search into their Form and Substance ; but no Man was ever so mad to attempt it , because he knows it is impossible : And so , if a Man did only believe there were a Heaven of joys above , but had no hope of coming thither ; he might possibly desire against hope , and wish that he could fly up thither , but he could never be so vain as to indeavour ; his despair would cramp the sinews of his action , and freeze up all the motions of his Soul ; and all the Joys of Eternity , would no more be able to affect or move him , than the promise of a mighty Empire in the World in the Moon . Wherefore to put us upon seeking after Heaven , it is necessary , that our Minds should be animated and enlivened with a vigorous hope and expectation of it : That our Hearts should be inspired with a strong perswasion ; not only that there is a Heaven of Endless Joys on t'other side the Grave , but that it is possible for us to arrive to it ; and that , if by a patient continuance in well-doing , we faithfully contend and aspire after it , we shall be sure not to fall short of it : which perswasion is sufficient to animate the most dull and restful Soul , and make it all Life , and Spirit , and Wing , in the pursuit of Heaven and Immortality . 3. Our seeking this abiding City , doth also imply our proposing it to our selves , as the great end and aim of all our actions . For that which a Man seeks after , he makes the great end of his search and prosecution ; and no Man can be said to seek in earnest after Heaven , who doth not set it up , as the great mark of his Actions , and the ultimate point and centre of all his motions . For thus in Rom. 6. 22. Everlasting Life is expresly said to be the end of having our Fruit unto Holiness , and as such we are bid to direct our Actions to it , to believe in Christ unto Everlasting Life , 1 Tim. 1. 16. and to do good , that we may lay hold on Eternal Life , 1 Tim. 6. 18 , 19. and consequently Heaven is described to be the Christian 's Canaan , to which we are to direct all our steps , while we are travelling through this World , Heb. 11. 14 , 15. and the whole Life of a Christian is exprest by seeking it , Mat. 6. 33. So that our seeking this abiding City that is to come , implies our walking on through the whole course of this Life , with Heaven in our Eyes , and constantly directing all our steps and actions thither : not that it is necessary we should actually aim at Heaven in every action we perform ; for that is impossible , our thoughts being very often otherwise imployed , by the necessary occasions of this Life , and always unable to attend many things at once . It is sufficient therefore , that we habitually intend and aim at Heaven , and propose it as the ordinary and fixed end of our Actions ; that we make it the standing Goal of our Race , and in our ordinary course , level our thoughts , and words , and actions thither . But I see I must hasten . Again , 4. And lastly , Our seeking this abiding City , doth also imply our diligent pursuit of it , by such a course of actions as are most suitable to it , and do tend most directly towards it : For seeking is a regular action , and implies the prosecuting an end by due and proper means ; so that our seeking Heaven denotes our vigorous prosecution of it , by a course of Heavenly actions . Wherefore , since Heaven , as I have often shew'd you , is nothing else but the Perfection of all Vertue and Piety , seeking Heaven , must necessarily imply our pursuing and endeavouring after it , in a constant series of Pious and Vertuous Courses ; in which Courses , we are gradually growing up to Heaven , and rising to that Blessed State , in which Piety and Vertue will be our Everlasting Pleasure and Entertainment . And hence we are said , by patient Continuance in well-doing , to seek for Honour and Glory , Immortality and Eternal Life : Every degree of Vertue and Piety we arrive to , being a step to Glory , and a Stair to the Chambers of Blessedness . Wherefore our quest of Heaven , is very truly described by the Apostle , to consist in all diligence , to add to our faith vertue , and to our vertue knowledge , and to our knowledge temperance , and to our temperance patience , and to our patience godliness , and to our godliness brotherly kindness , and to our brotherly-kindness charity ; for so , saith he , an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ , 2 Pet. 1. 5 , 6 , 7 , 11. And now give me leave to conclude this Argument with three or four Inferences . 1. From hence I infer , how much we are obliged to be contented and satisfied under all the present Afflictions of this Life . For since our abiding City is to come , it can be but a little while ere all these storms will be blown over , and conclude in an Everlasting Calm : and when that Blessed time comes , Lord ! How trifling and inconsiderable will all our present griefs appear ! And with what Contempt shall we reflect upon our present meanness of Spirit , that could not bear with a few inconveniencies on the Road to the Blessed City of our abode . Wherefore if our Voyage be not so pleasant as we would have it , let us remember 't is not long , we have but a short days Sail to Eternity ; and when once we are landed on that Blessed Shore , with what ravishing Content and Satisfaction shall we look back on the rough and boisterous Seas we have past , and for ever bless the Storms and Winds that drove us to that happy Port. Let us therefore comfort our selves with these things , and when at any time our Spirits are sinking under any Worldly trouble , conclude with our selves , that while we have a Heaven to hope for , we can never be miserable . When therefore we are bemoaning our selves under present griefs and afflictions , let us lift up our dejected Eyes to yonder blessed Regions of Reward , and think of those Joys and Pleasures , those Crowns and Everlasting Triumphs which do there await us ; and consider how necessary these bitter trials are to prepare us for , and waft us to them : And if this doth not stop our Mouths , and silence our complaints for ever ; nay , if it doth not cause us to rejoice in our Tribulations , and to thank God for them on our bended Knees : If it doth not make us chearfully submit , and cry out with that resigned Soul , Vre , Seca , Vulnera . Lord , burn or cut , or wound me as thou pleasest ; strip me of all my dearest Comforts , handle me as severely as thou wilt , so I may have but my Fruit unto Holiness , and my End Everlasting Life . If , I say , we can complain of our present afflictions , while we thus compare them with our future reward ; we are infinitely foolish and ungrateful . But then , 2. Hence also I infer what a vast deal of reason we have to slight and contemn this World ; for we are born to infinitely greater hopes than any this World can propose to us ; even to the hopes of an abiding City , where our Happiness shall be no longer the sport and dalliance of every puff of Wind , the Ball of every accident and contingency ; but remain for ever safe and inviolable , as the happiness of God himself . And it being thus , methinks our Ambition should sore as high as our hope , and disdain such low and ignoble Quarries , as the Pleasures , and Profits , and Honours of this Life . Sure , Sirs , We mistake the Scene of our Immortality : We fancy that our abiding City hath shifted its situation , and is come down from Heaven to fix its Foundations here below ; otherwise we are most strangely besotted , who being born to live for ever above , in Everlasting Glory and Delight , can suffer our selves to doat , as we do , upon the transitory Vanities of this Life . O could we stand a while in the mid-way between Heaven and Earth , and at one Prospect see the Glories of both , how faint and dim would all the Glories of this World appear to us in comparison with those above ! how would they sneak and disappear in the presence of that Eternal Brightness ! how would they be forc'd to shroud their vanquish'd Glories , as Stars do when the Sun appears , whilst we interchangeably turn'd our Eyes from one to the other ! With what shame and confusion should we reflect upon the wretched groveling temper of our minds ! What poor mean-spirited Creatures we are , to satisfie our selves with the impertinent trifles of this World , when we have all the Joys of an Everlasting Heaven before us ! and may , if we please , after a few moments of Obedience , be possest of them for ever . Ah! foolish Creatures that we are , thus to prefer a far Country , where we live on nothing but Husks , before the Everlasting Festivities of our Father's House and Bosom ; thus foolishly to , chuse Nebuchadnezzar's Fate , and leave Crowns and Sceptres , to live among the Salvage Herds of the Wilderness ; Could but the blessed Saints above , divert so much from their more happy employments , as to look down a little from their Thrones of Glory , and see how busie poor Mortals are a scrambling for this wretched Pelf , which within a few Months they must leave for ever . How they justle and run counter , defeat , defraud , and undermine one another : What a most ridiculous Spectacle would it appear to them ; with what scorn would they look on it , or rather , with what pity , to see a Company of Heaven-born Souls , that are capable of , and designed for the same Glory and Happiness with themselves , thus miserably busied and employed ! One priding it self in a gay Suit , another hugging a Bag of glistering Earth , and a third stewing in Luxury and Voluptuousness ; and all employ'd at that sordid rate , as if they had nothing to do with Heaven . To tell you truly and seriously my thoughts , I cannot imagine , but if when we are thus extravagantly concern'd about the pitiful trifles of this World , those blessed Spirits do see and converse with us ; it is a much more ludicrous sight in their Eyes , than 't would be in ours to see a Company of Boys , with mighty zeal and concern , wrangling for a Bag of Cherry-Stones . Wherefore , in the Name of God , Sirs , Let us not expose our selves any longer to the just derision of all the World , by our excessive dotage upon the vanities of this Life , but let us seriously consider , that we are all concern'd in matters of much higher importance , even in the Joys and Fruitions of that abiding City which is to come . 3. Hence also I infer , how unreasonable a thing it is for good Men to be afraid of dying , since on the other side of their Grave , there is an abiding City ready to receive and entertain them . So that to them Death is but a dark Entry out of a Wilderness of Sorrows into a Paradise of Eternal Pleasure . And therefore , if it be an unreasonable thing for sick Men to dread their recovery , for Slaves to tremble at their Jubilee , for Prisoners to quake at the news of a Gaol-Delivery ; how much more unreasonable is it , for good Men to be afraid of Death , which is but a momentany passage from Sickness , Labour , and Confinement , to Eternal Health , and Rest , and Liberty . 'T is true , the passage from one to the other , is commonly very painful and grievous , but what of that : in other Cases we are willing enough to endure a present Pain in order to a future Ease ; and if a few Mortal Pangs will work a perfect Cure on me , and recover me to Everlasting Health , methinks the hope of this Blessed Effect , should sweeten and indear that Agony . But alas ! to die , is to leave all our Acquaintance , to bid adieu to our dearest Friends and Relatives , and to pass into an unknown State , where we are to converse with Strangers , whose Laws and Customs we are unacquainted with . Why now , all that looks sad in this , is a very great mistake : For I verily hope , I have more Friends , Acquaintance , and Relations in Heaven , than I shall leave behind me here on Earth : and if so , I do but go from worse Friends to better ; for one Friend there , is worth a thousand here , in respect of all those indearing accomplishments which render a Friend a Jewel : but if I die a good Man , I shall carry into Eternity with me , the genius and temper of a glorified Spirit , and that will recommend me to all the Society of Heaven , and render the Spirits of those just Men , whose Names I never heard of , as dear and familiar Friends to me in an instant , as if they had been my ancient Cronies and Acquaintance . But why should I grieve at parting with my Friends below , when I shall go to the best Friends I have in all the World ; to God my Father , to Jesus my Redeemer , to the Holy Ghost my constant Comforter and Assistant : and what though that state , and the Laws and Customs of it , be in a great measure unknown to me ; yet what I know is infinitely desirable : from whence I may reasonably infer , that what I know not , is so too ; and if I have but the Temper of Heaven , I am sure I shall easily comply with the Heavenly Laws and Customs . So that considering all , I cannot well imagine , what should move a good and well-resolv'd Man , to be afraid of dying ; for when I am verily perswaded , that Death is only a narrow Stream , running between Time and Eternity ; and I see my God and my Saviour , with Crowns of Glory in their Hands , beckoning to me , from the further shore , to come over and receive those blessed recompences : Why should I thus stand shivering on the Bank , like a naked timorous Boy , as if I were afraid to dip my Foot in the cold stream of Fate , which as soon as I am in , I am over , and landed safely on Eternal Bliss . But to conclude , 4. And lastly , Hence also I infer , how diligent and industrious we ought to be in Religion , since we are therein seeking this abiding City ; and how can we account any work hard , of which Heaven is to be the Wages . Methinks this should be enough to infuse new Life and Spirit into the most Crest-fal'n Souls ; for how much pains do we ordinarily take upon far less hopes , in hopes of a little transitory Wealth , which we know we shall enjoy but a few years , and then part with it for ever . We thrust our selves into a perpetual Crowd and tumult of Business , where with vast concern and thoughtfulness , with eager and passionate Prosecutions , we toil and weary out our selves , and make our lives a constant Drudgery ; and shall we flag when Heaven is the object of our Prosecutions . When therefore we find our endeavours in Religion begin to droop and flag , let us lift up our Eyes to that Crown of Glory ; and if we are capable of being moved by objects of the greatest value , that must infuse new vigour into us , and make us all Life , and Spirit , and Wing , whilst we are running the ways of God's Commandments . For what though my way lies up the Hill , through Thorns , and over Precipices , so that I sweat and smart at every step , and each assent is a torment to me ; yet when I am up , I am sure to be entertain'd with such pleasant Gales , and glorious Prospects , as will infinitely out-balance all my Pains in climbing thither ; so that there , with an over-joyed heart , I shall sit down , and bless my labours . Blessed be you my bitter Agonies and sharp conflicts ; Blessed be you my importunate Prayers and well-spent Tears , for now I am fully repaid for you all ; and do reap ten thousand times more Joys from you , than ever I endur'd Pains . For what are the Pains of a moment to the Pleasures of an Eternity ? Wherefore hold out my Faith and Patience yet a little longer , and your Work will soon be at an end ; and after a few laborious Week Days , you shall keep an Everlasting Sabbath : For what though your Voyage be through a stormy Sea , yet 't is to the Indies of Happiness , and a few Leagues further lies that Blessed Port , where you shall be Crowned as soon as you are landed . Go on therefore , O my Soul , with thy utmost Courage and Alacrity , and then let the Winds bluster , and the Waves swell never so much , yet thou canst not miscarry , unless thou wilt . For thou art not like other Passengers , left to the mercy of Wind and Weather ; but thy Fate is in thine own hands , and if thou wilt have but thy Fruit unto Holiness , thy End shall be Everlasting Life . AND now I will crave your leave to conclude with a few Words upon this sorrowful Occasision , the Funeral of my Lady Newland ; with whom I never had the Happiness to be otherwise acquainted , than by the frequent Reports I have heard of her Exemplary Piety and Vertue ; which was such , as I think my self bound in Justice , both to her and you , not to bury them with her , but , so far as in me lies , to Embalm her Memory with them , and to represent them , as an Excellent Pattern to you , her Survivers . And what I shall say of her , I have under the hand of her Reverend Pastor , who intimately knew her , while she was living , and who attended her , through her Sickness , to the Gates of Eternity . She had a Mind fairly prepared for the Eternal Exercise , and Joy of Saints and Angels ; which is , to adore and praise the Fountain of their Being and Happiness ; as appeared by the Constancy of her Devotions , both in private and publick ; in private , her Devotion was always the first business in the Morning , near two hours of which she continually spent in Prayer , and Reading , and Meditation ; and how late soever she happened to be detained at Night , whether by business or innocent Diversion , she always separated , at least , one hour from her rest , for the same Divine and Heavenly Exercises ; after which , she constantly attended the Family Devotions , not suffering one Duty to interfere with another . And then as for her attendance upon the publick Prayers of the Church , it was so remarkably constant , that whenever she absented from them , one might certainly conclude , either that she was detained by Sickness , or some very extraordinary Occasion : Yea , so very exact and punctual was she in this matter , that she always took care , so to contrive her Business , and Diversion , as that they might comport with her Attendance on the publick Service ; so as that when ever it did so happen , as that she could not be present , either Morning or Evening , in her own Parish Church , she might be sure not to miss of it in some other . And as for the Holy Sacrament , that best Repast and Banquet of Devout Souls , she was a constant Guest at it , once a Month at least , and as for the most part oftener , as she found opportunity , her hunger and thirst after that Righteousness therein sealed and conveyed , being too eager to be satisfied with the common stint of twice or thrice a Years participation of it . Thus did this Divine and Heavenly Soul spend the much greater part of her Life in Heaven , and this in so great a plenty of Worldly Enjoyments , as was sufficient to have corrupted an ordinary Piety , and to have vitiated its relish of the Enjoyments of the World to come . And which is very remarkable , this severe and abstracted kind of Life , which she led , and which in others , is too commonly attended with some very bad consequents , with Moroseness and Peevishness , Pride and Censoriousness ; was so far from producing these bad effects in her , that they produc'd the quite contrary : For as for her Conversation , it was always free and open , charming and obliging ; and , as my Author expresses it , carried such an amiable air about it , as sufficiently demonstrated the excellency of the temper from whence it did proceed : And so remote was she from any thing that lookt like Pride and Self-Conceit , that I am very apt to think , there is no Person in the World could think so meanly of her as she did of her self ; none that she found so much fault with , as she did with her self . She was a very severe , and truly I believe , a too severe Animadverter on her own Actions : for though she was so punctual in her Attendance upon the Worship of God , both in private and publick ; yet when in the opinion of others , the condition of her Health made her absence from the publick necessary , she could hardly allow her self to be thereby excused ; fearing , as she often express'd her self ( out of the tenderness of her Piety ) that her indisposition was not to that degree , as to excuse or justify her omissions before God. She would often acknowledge , in the most sensible manner , her own great Unworthiness ; the sense of which , would still raise up her Soul to the highest strains of Praise and Thanksgivings to God , for his manifold Mercies towards her ; and particularly , for preserving her , by his Grace , from falling into the greatest Impieties . And as for the many temporal Blessings which God had heapt upon her , with so liberal a hand , she took great care , by her Works of Charity , to make her a sure Friend of the Mammon of Unrighteousness , and to convert and improve them into Everlasting Advantages . And so far was the severity of her Piety , from rendring her censorious of others , that she always took care to make the most Charitable constructions of Men , and to put the best comment , she could , even upon the worst actions : such as would bear a fair sense , she was always ready to vindicate from foul imputations ; and such as she could not excuse , she would indeavour to extenuate . And then , if you consider her as to her Relative Vertues , she was a great Pattern in them all : As a Child to her Father , who died not long ago , she was remarkable for her Piety and Obedience ; as a Wife , for her Love , Respect and Observance to her Husband ; as a Mother , for her tender care of , and good Counsels to , and prudent Authority over her Children : As a Mistress , for her Condescention , Meekness and Gentleness to her Servants : And in a word , as a Friend , for her Fidelity , Openness , and Obligingness to her Friend . Thus did this Blessed Lady run a glorious Course through all the Vertues of Religion ; and still as she moved she shone ; insomuch , that in despight of that modest Vail she cast over her self , her light did so display it self before all that knew her , that they saw enough of her good Works to oblige them to glorify her Father which is in Heaven . And being now entered upon the last Scene of her Life , and by the increase of her Disease , finding her self arrived to the Borders of Eternity , she here exemplified another sort of Vertue , to a very high degree , viz. Patience , Submission , and Resignation to the will of God ; which as it was her Guide while she lived , so it was her Rest and Repository when she died ; to which she chearfully surrendred up her White and Heavenly Soul , as into the hands of a Faithful Creator and Redeemer . Seeing therefore while she lived , she lived in the Communion of the Saints and Angels above , and did partake , with them , of their Blessed Temper and Nature , and join with them in their Blessed Exercise and Imployments ; and seeing likeness doth naturally congregate Beings , and cause them to flock to those of their own Feather ; we have all manner of reason to conclude , that now she hath left this World , she is associated with those Blessed Beings above , to whom she was here so near allied by Nature : and that in their Blessed Quire , she is now offering up far more sprightly and chearful Songs of Praise , than ever she was able to breath while incumber'd with Flesh , and with the remains of a sinful Nature . And , God grant , that we who remain here behind her , may by following her steps , at last arrive where she is , and be Partakers with her , in the Everlasting Kingdom of our Lord and Saviour Jesus Christ . To whom with God the Father , and God the Holy Ghost , be all Honour and Glory . Amen . FINIS . 
A87093	----	The epitaph of a godly man, especially a man of God or, The happines by death of holines in life. Delineated in a sermon preached at the funerall of Mr Adam Pemberton late minister of the parish of St Fosters Foster-lane : who ended this mortall, April the 8th, 1655. and was buried in hope of an immortal life the 11th of the same moneth. / By Nath: Hardy M.A. and preacher to the parish of St Dionis Back Church. Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A87093 of text in the English Short Title Catalog (Thomason E844_15). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 91 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87093 Wing H720 Thomason E844_15 99862783 99862783 114959 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87093) Transcribed from: (Early English Books Online ; image set 114959) Images scanned from microfilm: (Thomason Tracts ; 248:E844[15]) The epitaph of a godly man, especially a man of God or, The happines by death of holines in life. Delineated in a sermon preached at the funerall of Mr Adam Pemberton late minister of the parish of St Fosters Foster-lane : who ended this mortall, April the 8th, 1655. and was buried in hope of an immortal life the 11th of the same moneth. / By Nath: Hardy M.A. and preacher to the parish of St Dionis Back Church. Hardy, Nathaniel, 1618-1670. [4], 31 [i.e. 33], [3] p. Printed by J.G. for Nathanaell Webb and William Grantham at the Black Bear neer the little North door of S. Pauls Church, London : 1655. P. 33 misnumbered 31. With a final advertisement leaf. Errata, F1r. Variant: lacking errata. Annotation on Thomason copy: "June. 25." Reproduction of the original in the British Library. eng Pemberton, Adam, d. 1655 -- Early works to 1800. Christian life -- Sermons -- Early works to 1800. Funeral sermons -- 17th century. Sermons, English -- 17th century. A87093 (Thomason E844_15). civilwar no The epitaph of a godly man, especially a man of God: or, The happines by death of holines in life. Delineated in a sermon preached at the f Hardy, Nathaniel 1655 14430 44 55 0 0 0 0 69 D The rate of 69 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Elspeth Healey Sampled and proofread 2008-04 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE EPITAPH OF A Godly Man , especially a Man of God : OR , The HAPPINES by DEATH OF HOLINES in LIFE . Delineated in a SERMON preached at the Funerall of Mr ADAM PEMBERTON late Minister of the Parish of St Fosters Foster-lane : Who ended this mortall , April the 8th , 1655. and was buried in hope of an immortal life the 11th of the same Moneth . By NATH : HARDY M. A. and Preacher to the Parish of St Dionis Back Church . REVEL. 14 13. And I heard a voice from heaven , saying unto me , W●ite , Blessed are they which die in the Lord , from henceforth , yea , saith the Spirit , that they may rest from their labours , and their works doe follow them . Aug : de discipl : Christ : Tract : 1. c. 12. Prorsus confirmo , audeo dicere , Credidi propter quod locutus sum , non potest malè mori qui bene vixerit . Chrysost : in Psal : 114. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . LONDON . Printed by J. G. for Nathanaell Webb and William Grantham at the Black Bear neer the little North-door of S. Pauls Church , 1655. To the Reverend Mr. John Pemberton , Minister of Charleton in Kent : Contentment here , and Injoyment hereafter . Reverend Sir , I Am very sensible that this Dedication will revive the memory of your great losse , and thereby renew your grief , But withall , this publication will perpetuate the memory of your dead Son , and that may be your comfort . Indeed , this ( as I conceive ▪ was the chief cause why it was so earnestly ▪ desired by many of his friends , and this ( I am sure ) was the onely reason why it was at length yeilded to by me . But truly , so pretious is his name , that I am abundantly assured it will live though he be dead , not onely in the inkie characters of this paper , but the tender affections of many hearts : The truth is , might prayers have prevailed with God for his life , he had not yet died ; and would tears have brought him back from the dead , he had again lived . What the name of the place was where the Angel of the Lord spake to the children of Israel , so that they lift up their voices and wept , might justly have been given to that Church upon the day of his Enterrement , it was BOCHIM , a place of weeping ; every eye almost bedewing his grave with tears . And though in respect of him they were as needlesse , so fruitlesse ; the case being ( as holy Job observeth ) farre different between a withered root , and a dead man ; yet as the Jewes said of Christ weeping for Lazarus , it might well be said of them , Behold how they loved him : and doubtlesse , he cannot but be remembred by them to whom he was so much endeared . This I have thought fit to mention ( Good Sir ) as for his honour , so your joy ; at least the mitigation of your sorrow for him , who lived so beloved , and died so lamented , and though he is buried , will not be forgotten . Yet still , that which is , and ought to be , your greatest consolation , is the good hope you have of his eternall salvation , on whom , having finished his short course , in keeping the faith , and fighting the good fight , ( I trust ) the crown of righteousness is already in part , and shall be in that day fully conferred by the Lord the righteous Judge . And now ( worthy friend ) I cannot but take notice of that whereof ( I am confident ) you are not unmindfull , the various dispensation of Divine Providence towards you and yours . Both your hopefull Sons he was pleased to take away in the Morning of their Youth , and you have lived to the Evening of Old Age . Both their years put together could not make up much above two thirds of those you have already lived to , and ( if it be Gods will ) may you see many more , for the sake , as of your surviving Children , Grand-children , so especially the Church ; that having expended a long life in Gods service , you may at last exchange it for an eternall life in his glory . So prayeth Your Truly Loving friend , NATH : HARDY . The EPITAPH of a Godly man , especially a Man of GOD . PHIL. chap. 1. ver. 21. To me to live is CHRIST , and to die is gain . WOrds both short and sweet , brief and pithy , few in expression , and large in extension . That of Solomon is an ample Epitome , summing up the whole duty of man in these two , Fear God , and keep his commandements . That of our Blessed Saviour is a comprehensive compendium , comprizing the whole Law of God in these two , Thou shalt love the Lord thy God , and thou shalt love thy neighbour as thy self . But loe ! in this abridgment we are taught both how to live , and how to die , Quantum in quantillo , how much is here folded up in a little ; what counsell for life , what comfort in death doth this Scripture afford ! Happy is he who so readeth this copie as to write after it , vieweth these steps as to tread in them , being able to say , if not with the same measure , yet at least with the like truth of affection and confidence in Christ : To me to live is Christ , and to die is gain . I finde among Expositors a double Version of this Verse : 1. Some Modern , both Protestant and Popish Interpreters ; and one among the Antients , read this verse as if it were one intire Proposition , whereof Christ is the subject , and gain the predicate : Christ is to me gain both in life and death . According to this sense there is a double truth contained in them . First , That both life and death are gain to a good man : In the former verse , our Apostle expresseth his confidence , that both his life and death should be Christs glory : and here , that they would be his gain , Utraque mihi conducibilia , is Theodoret's note , both shall conduce to my benefit . Ostendit sive vitam , sive mortem , sibi censuram in salutem , so Estius : he sheweth that whatever happened , whether the continuation of his life , or the acceleration of his death , it should work for his good ; in which respect he seemeth to say , Nec mori timeo , nec vivere recuso , as Lapide well glosseth , I neither refuse to live , nor fear to die . In how happy an estate is every holy man , to whom no condition cometh amisse , prosperity or adversity , wealth or want , health or sickness , life or death . Lucri bonus odor ex re quâlibet , saith the worldling , gain is sweet out of any thing . The Saint finds truly sweet gain in every thing . Secondly , That it is Christ who maketh both life and death gain to a good man . It was S. Paul's hope , first , that Christ should be magnified by him : And next , that he he should be comforted by Christ , both in life and death : Unus est Christus qut tam in morte quam in vita nos facit beatos , saith Calvin upon the place . Indeed , Christ is the Christians All in all estares ▪ as David said concerning God , Whom have I in heaven but thee ? and there is none on earth I desire in comparison of thee : so saith a Christian in this case concerning Christ , Whom have I in death but thee ? and there is none in life I desire in comparison of thee . The comfort of life is in the knowledge , and the profit of death is in the fruition of Christ : if we be without Christ , it is hard to say whether is better to live or die : the truth is , both are hurtful , whilst life will prove an increase of sinne , and death sends to torment ; but if Christ be ours , both will be to our advantage , according to that of the Apostle , All things are yours , whether life or death , things present , or things to come , all are yours , and you are Christs , and Christ is Gods . 2. But because all Greek copies divide the verse into clauses , and ( as Zanchy well observeth ) it is not safe to recede from the plain reading of the Text unless necessity compell , ( whereas here the verse being read according to the Originall , is more full , and no lesse true ) I shall adhere to our last as the best Translation , and so much the rather , because in this construction it holds well in connexion both with what praecedeth and followeth : Therefore his expectation was , that Christ should be magnified and he not ashamed whether he did live or die , because if he lived it should be Christ if he died it should be gain ; and so no cause in either of shame to himself , but from both there would accrue honour to Christ . Again , therefore he did not wot what to choose , whether life or death , because to him on the one hand to live was Christ , and on the other to die was gain . To look upon the words in themselves , you have in them some things supposed , and some things proposed : The things supposed are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as a presence of life , so a certainty of death : The things proposed are the dedication of his life to Christ , and the advantage of death to himself . Of the former more briefly : Of the later more largely . 1. To live , to die , are the things supposed ; the one common to all others with S. Paul : the other common to S. Paul with all others . First , S. Paul lived , so doe all men , so doe all animals : what our Apostle saith of bodies , I may of life : There is a naturall body , and there is a spirituall body ; so there is a naturall , and there is a spirituall life ; this is an hidden , but that a manifest life ; this an inclosure , but that a common ; it is common to Heathen with Christians , to beasts with men ; the little ant , the crawling worms have a share in life as well as we ; so that these may say as well as S. Paul , To me to live : why should we be so much in love with , or dote upon this life , which we have no more interest in than the meanest living creature ? indeed , it is a mercy for which we ought to be thankfull , it is a talent which we are to improve , but it is no priviledge wherein we should glory , whereof we should boast , or wherewith we should be too much affected . Secondly , As S. Paul lived , so he made account of dying : Others live as well as he , and he must die as well as others . The {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is as certain as the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as sure as we live we must die : man is no lesse subject to perishing than the beast ; yea , the good man hath no more exemption than the bad ; for so the Prophet Esay asserts , The righteous perisheth . Indeed , our Apostle elsewhere calls righteousness a breast-plate , but it is not death-proof ; and though it delivereth in , yet not from death : It is true , death is the wages of sin , but still , it is here the lot of a Saint : perfect innocency should not have known mortality , but grace in the best is mixed with that sinne , which bringeth death ; Christ ( I grant ) hath taken away death , but so as he hath taken away sin for the present , onely in part , not fully : sin is taken away ne praesit , death ne obsit ; the power and guilt of the one , the sting and venome of the other ; but neither ne sit ▪ not the beeing of either . And indeed , it is not without manifold reason that Divine Providence hath so ordered it : 1. That the members may be conformable to their head , & we may follow Christ the same way of death in which he hath gone before us to glory . 2. That by the pulling down of the wall , the mosse may be fully-plucked out , and by the dissolution of the body , its infirmity and frailty wholly purged away . 3. That the power of God may appear the more glorious in raising us up after death hath layd us in the grave , and the grave turned us into dust . 4. Finally , That the strength of our faith might appear the more in believing we shall live though we die : For these Reasons the wise God hath appointed his own children to walk through the valley of the shadow of death . To carry it yet one step further , and that in a few words , it is no other than S. Paul ( who was not onely a Christian , but an Apostle ) who taketh it for granted , that he must die ; neither the word nor the work of righteousness can secure from death ; Prophets , Apostles , Ministers , as well as others , are mortall , and must die . Indeed , they are ( according to our Saviours metaphor ) the lights of the world ▪ but such as after a while may be blown out by a violent , however must go out by a naturall death . Clouds they are from whom the rain of instruction falls upon the people , but at length they themselves vanish away . Finally , Angels they are in respect of their Office , but still they are Men in regard of their nature , and must die like men . S. Paul himself hence supposeth it as a thing which sooner or later would befall him . And so I have given a dispatch to the first , passe we on to the Next and principall part of the Text , the things that are proposed , concerning the things supposed , which accordingly are two : namely , Christ the scope of the one , and Gaine the attendant on the other ; which when I have viewed severally , I shall look upon them joyntly , and so put a period to my discourse on this Scripture . To me to live is Christ : ] is the first Propsition to be discussed . It is that which according to that twofold life a Christian leads ; namely , spirituall , and temporall , is capable of a threefold interpretation : 1. Many of the Fathers understand this [ to live ] in a spirituall sense , and so this phrase , To me to live is Christ , is made Synonimous with that of this very Apostle elsewhere , Christ liveth in me : To this purpose is that Paraphrase of devout Anselme upon this Text , That by which I live is Christ , I live not the old but the new man . And of eloquent Chrysostome , I live not a common life , but Christ liveth in me : and going on in his rhetoricall strain , he puts the Question , Why ô blessed Apostle doest not thou breathe in the ayre , and tread on the earth as we doe ? Art not thou nourished by food , and refreshed by sleep as we are ? Yes , but this life he despised , looking after another ; he did not lead a sinfull , but a spirituall life , and so to him to live was Christ . Thus Origen occasionally speaking of these words , saith , In quibusdam vivit Iesus , in quibusdam defunctus est : Christ is as it were dead in some Christians , in some he liveth , to wit , in those who can say to me to Live is Christ : in this sense it is that Christ is the efficient cause of a Christians life , and as the head communicateth motion to the members , and the root sap to the branches , so doth Christ life to all Christians . 2. One upon this Text expounding it of naturall life , rendreth the sense thus , To me to live is Christ , that is , the onely reason why I am content to live is Christs pleasure : if Christ will have me to live longer , I am willing ; what seemeth good to him is so to me . Consonant to this is that of S. Ambrose , To an holy man to Live is Christ , quasi servus enim non refugit vitae obsequium : since as a faithful servant he doth not refuse the work of life : if it may be an opportunity of advancing his Masters glory , or like a good Souldier he is willing to stay in the field as long as his Captain commandeth . 3. But lastly , and as I conceive most rationally we are to interpret this to live of S. Paul's natural life , and Christ as the finall cause of it ; so that we may best render the meaning of these words in Estius his Paraphrase , Vitam meam Christo & Evangelio consecravi : To me to Live is Christ , that is , I have consecrated my life to Christ and his Gospel . This is that which was true of Paul under a double notion , the one speciall , as an Apostle ; the other general , as a Christian . 1. Consider him as an Apostle , and so it lets us see what ought to be the chief ayme and scope of every Ministers Life ; namely , the honour and glory of Christ . Indeed , what other is the work , to which a Minister is called , and about which he is to be imployed : but ( to use S. Pauls expression in the very next chapter ) the work of Christ ? What is it we are to publish but the Gospel of Christ ? and therein the love of Christ to lost sinners : in this respect we are compared to Ambassadours , and as the Ambassadours businesse is to declare his Masters message , so is this our work to make known the glad tydings of salvation by Christ , as being the great errand about which he sends us . What is it we endeavour by publishing the Gospel , yea not onely by preaching but praying , and all other religious means , but the gaining of souls to Christ ? Upon this account we are called the friends of the Bridegroom ; and as the friends office is to speak a good word in the Bridegrooms behalf , and to conciliate the Brides favour and affection towards him : so is this our employment to wooe your soules that they may be married to Christ . Indeed , as Saint Bernard hath piously observed , That purity of heart which especially ought to be in a Bishop and Pastor of the Church , consists in two things ▪ to wit , in seeking the glory of Christ , and the good of the people : it behooving him in all his words and works to seek not himselfe , but either Christs honour or the Peoples profit , or both ; so doing , Implebit nonsolum Pontificis officium , sed & Etymologiam nominis pontem seipsum faciens inter Deum & proximum : he shall , according to the Etymologie of the Latine word , make him self ( as it were ) a bridge between God and his neighbour , whereof the one part reacheth God by advancing his glory , and the other extendeth to his neighbour by furthering his benifit : ( Oh that all we who undertake this sacred Function would take out this lesson ! ) farre be it from us to live to our selves , either onely or chiefly ayming at our own emolument : wee are among other resemblances compared to Eyes , and eyes which see all things else , see not themselves , no more should we look at our selves in any thing we doe . It is said of Ignatius , that the name IESUS was ( as it were ) engraven upon his heart . Oh let our heart be fixed on , and then our life cannot but be devoted to him , we are in a more speciall manner servants of Jesus Christ , it is that character which the Apostle S. Jude giveth of himself , and whose work should we imploy our selves about but his ? we are the soldiers of Jesus Christ ( according to S. Pauls character of Timothy ) and whose commands should we observe if not his ? Finally , we are as so many stewards intrusted by Christ with his glory , his Gospel , and what an odious thing is it for a man not to discharge his trust ? Oh my brethren ! if we should not live to Christ , who should ? our relations to him are nearer , our obligation greater than any others , and therefore as we have opportunity let us lay out our abilities in the service and for the glory of Christ . 2. But further consider him as a Christian , and so it is a pattern for all to follow , and instructs us all what is the genuine character of a sincere Saint : To him to live is Christ , as Christ is the Alpha or beginning of his spirituall , so he is the Omega or end of his temporall life ; the life of grace he deriveth from him , the life of nature he devoteth to him ; and indeed by the one he is inabled to the other ; it is only a principle of supernaturall life which inclineth a man to order his conversation aright , and steer the course of his life so as may best redound to Christs honour . In this respect it is that S. Paul saith in the name not onely of himself , but all believers ; both negatively , none of us liveth to himself ; and affirmatively , we live unto the Lord : that memorable saying of the Emperour Jovinian is the Motto of every Saint , Scopus vitae Christus , Christ is the Christians scope , and whatever he is , or hath , or doth , it is all in reference to Christ . What the end is to the agent , that is Christ to a Saint : the end is that which doth both excitare , and commensurare , stirre up the agent to act , and according to which he ordereth and squareth his actions ; so it is with a Christian , in respect of Christ that which both moveth and squareth him in all that he goeth about is the glory of Christ ▪ what the center is to the circumference , that wherein all the lines which are drawn from every part of it doe meet , that is Christ to the Saint , all the lines of his thoughts , and words , and works tend to , meet in him . And truly , good reason it should be thus , since all Christians are Christs , such to , and over whom he most justly layeth a claim , and challengeth a right . It was Davids acknowledgment to God , upon which he groundeth a prayer for protection , I am thine , save me . It is every Christians acknowledgment to Christ , upon which he groundeth a resolve of subjection , I am thine , ô blessed Jesus ! I will serve thee . I am thine , and therefore my health , my strength , my life , all I am , have , or can doe , is thine . It is the character by which S. Paul describeth believers , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they that are Christs , and so they are ( as for other causes so ) chiefly , because they are redeemed by him . It is the reason alledged by the Apostle himself writing to the Corinthians , Ye are not your own , for ye are bought with a price : and now , since we are not our own , but his , and that by so strong an ingagement ; it is but equall that we should live to him , Quicquid es , debes creanti , quicquid potes debes Redimenti , saith Saint Bernard , Thou owest what thou art to thy Creator , yea whatever thou art able to thy Redeemer . Whom should a captive live to , but him that ransomed him ? A slave but to him that bought him ? A Christian but to Christ who hath delivered him from the slavery and captivity of sin ? Indeed , this is the end which Christ intended in purchasing us by his death : He gave himself for us , ( saith the Apostle ) that he might purifie us to himself a peculiar people : and more appositely to our present purpose , He died for all , that they which live should not henceforth live unto themselves , but unto him which died for them and rose again : Thus then the case stands , Christ hath bought us by his blood for himself : being thus bought by him , we owe our selves and lives to him : no wonder if every believer upon this consideration saith , with this holy Apostle , To me to live is Christ . But if this be the inseparable character of a Christian , Alas ! where shall we finde him ? it was the complaint of God , concerning Ephraim , by the Prophet Hoseah , Ephraim is an empty vine , he bringeth forth fruit to himself . And may not Christ take up the same complaint of us ? None of us liveth to himself , saith S. Paul : nay , None of us but liveth to himself , may we say . Gregory Nyssen speaking occasionally of these words , thus comments , The Apostle saying to me , to live is Christ , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , intends thus much , no carnall affection liveth in me ; not pleasure , nor grief , nor anger , nor pride , nor envie , nor revenge , nor covetousnesse , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but to him onely I live , who is none of all these . But , my brethren , which of us can excuse our selves from living to some one or other of these lusts ? Doth not the ambitious man say , To me to live is honour ? The voluptuous , To me to live is pleasure ? The envious , To me to live is revenge ? The covetous , To me to live is wealth ? But where , oh ! where is the man can truly say ▪ To me to live is Christ ? We call our selves Christians , but we are Christiani sine Christo , no better than the Ephesians in their heathenish condition , of whom the Apostle saith , That at that time they were without Christ : onely this is the difference , Heathens are without any knowledge of Christ , and loose Christians are without the effectuall knowledge of Christ : and so their condition worse than Heathens , who , though they have Christ in their ears and mouths , yet he is not in all their thoughts , or affections , or actions . Oh that the setting of this pattern before us might serve to shame us out of our inordinate living to our selves , and quicken us in our indevours to live to Christ ; as Peter said in another case to Christ , Lord , whether should I go ? thou hast the words of eternall life . Let us say in this , Lord , to whom should we live ? thou hast the command of our naturall life ; yea , thou art the life of our life , and soule of our soul : Oh that all our oyle might empty it self into this golden candlestick ! that all our water might run in this channell , all our actions be levelled at this marke CHRIST , and his honour : To this end , let us get our hearts both enlarged with apprehensions of Christs love to us , and inflamed with love to him . The love of Christ ( saith the Apostle Paul ) constraineth us : a phrase which may be construed both waies ; either actively , the love of Christ to us ; or passively , our love to Christ : both of which have a sweet , yet strong influence . 1. Meditate we seriously on the love of Christ to us . How truly might our blessed Saviour say , whilest on earth ; yea , now he is in heaven , To me to live is man ? he lived here to die , he liveth there to intercede for man ; his Fathers will ( which was our salvation ) was not onely his work , but his food ; and ( as he saith himself ) His meat and his drink : so much content he took , and delight he had in our redemption . Indeed , what was there from first to last which had not a reference to us ? he was born for us , lived for us , died for us , rose again for us , is ascended , sitteth at Gods right hand , and shall at last come again for us . Who can think on this exceeding love of Christ , and not acknowledge himselfe obliged to this duty by way of gratulation , it being most consonant to the law of thankfulness and retaliation , that since to Christ to live ; nay to die was man : to man at least to live should be Christ . 2. Let the consideration of Christs love enflame thee with love to Christ , and that love will inable thee to live to him . It is a known saying , The soule is not where it liveth , but where it loveth : And it is no lesse true , Whom the soul loveth , to him it will live . It is by faith that Christ liveth in us , it is by love that we live to Christ : let him be the sole object of thine affections , and then he will be the chief end of thy actions . That expression of the Spouse in the Canticles , My beloved is mine , and I am his ; is very considerable to this purpose : My beloved is mine , in that she expresseth her sense of Christs affection towards her : and , I am his , in that she insinuateth her love towards Christ . And ( which was the fruit of it ) the resignation of her self to Christ . Excellently doth S. Bernard illustrate these words , Ille mihi , & ego illi . Ille mihi , quia ben gnus & misericors . Ego illi , quia non sum ingrata . Ille mihi , gratiam ex gratiâ . Ego illi gratiam , progratiâ . Ille meae liberationi , ego illius honori . Ille saluti meae , ego illius voluntati . He is mine , and I am his . He mine , because he is mercifull . I his , because I am not unthankfull . He conferreth on me , grace for grace . I return him praise for his grace . He is for my deliverance , I for his honour . He for my salvation , I in subjection to his will . Thus it was with the Spouse , and thus will it be with every Christian , who duly pondreth upon the mercy of Christ towards him , and hath his soul affected with love and gratitude to Christ . To end this , If there were not in us any spark of love to Christ , yet even self-love cannot but strongly oblige us to live to Christ , inasmuch as this is the onely honourable , profitable , and pleasurable life . 1. No life so honourable as this : all actions are dignified , especially by the end to which they tend ; whence , the more noble the intention , the more noble the operation : and what intention can be higher , or end nobler than the glory of Christ ? this is that which by a strange activity turneth our earthly into an heavenly , our naturall into a spirituall life , which is the most excellent of all lives . To live to a mans lusts debaseth his life , and maketh it no better than bestiall ; to live to Christ exalteth it , and rendreth it no lesse than angelicall . 2. No life truly profitable but this ; the way to live to our selves , is to live to Christ : whilst he hath the glory , we have the benefit : and as his name is advanced , so our good is advantaged . There is a strange riddle , and a seeming contradiction in those words of God by the Prophet , Ephraim is an empty vine , and bringeth forth fruit : a vine is then said to be empty when it is fruitlesse , and can that which bringeth forth fruit be said to be fruitlesse ? But the next words [ to himself ] unfold the riddle , and reconcile the contradiction , since the fruit which is brought forth to our selves is no fruit . What he said of the day wherein he had done no good , Diem perdidi , I have lost a day : that may we say in this case , that day and time of our life is lost wherein we live not to Christ . Finally , this is the most pleasurable life , free from those cares and feares , distraction and vexation , with which living to the world , and our lusts , is encombred , full of those joyes and sweet pleasures , and delights whereof all others are ignorant . He that can say , To me to live is Christ , may say , To me to live is peace of conscience , contentment of minde , and joy in the Holy Ghost . In one word , this is the onely way to make both our life comfortable , and our death gainfull . And so I am fallen on The other branch of this Text , that which is here proposed by our Apostle concerning his death , in those words , To me to die is gain . To die , whether violently , or naturally ; by sickness , or a sword ; be the manner , or means of death what it will , it is gain not onely not injurious , but commodious ; no hurt , but profit , no losse , but benefit : To me , and all such as he was , whether faithfull Ministers , or good Christians . Indeed , this is primarily true of that dying to which S. Paul ( being now in chains at Rome ) might especially referre , ( I mean ) a violent death for the cause of Christ , by heathenish persecution : And so this is true of the death it self , and true Martyrs may say the very {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to die is gain to thm . Indeed , to die for Christ is both an honour , and a gain ; an advancement , and an advantage . S. Paul in this very Chapter tells the Philippians , it was given to them to suffer ; as if this were a special choice gift , an extraordinary gratification conferred by God upon a man when he calleth him to suffer , and especially death for his truth ; yea , the death it self gaineth an increase of the reward , and a further accession of glory : In this respect our blessed Saviour saith , He that loseth his life for my sake , shall finde it : which is in effect , He that loseth , shall not lose ; yea , the very losing his life in this quarrell shall be an advantage to him , whilest he shall finde that life which infinitely exceedeth this . Mors quippe integriorem facit vitam , mors magis deducit ad gloriam , to use S. Cyprians expression , such a death shall not onely accelerate , but accumulate the glory of that other life . But besides this speciall , it is ( according to a right construction ) true also in a generall notion , not onely of them that die for , but all that die in the Lord : that death is a gain to them , onely with this difference , to Martyrs their dying is a gain , and all Christians gain by dying . Indeed , this gain is not a direct and proper , but onely an accidental effect , or rather a consequent of death not flowing from , but following after it ; that which death in its own nature bringeth forth is evill , it causeth not gain but losse , depriving good as well as bad men of the sweet comforts of this present life ; but in regard of the good , Christ hath by obtaining for them a life after death , made death of a curse to become a blessing , of a punishment a benefit , of a departure an entrance , and of a losse a gain : thus , as the waters of Marah were sweetned by the tree , so is the bitternesse of death allayed , the sting of it plucked out ; yea , the nature of it changed by the crosse of Christ . This being premised , I shall intreat you to walke awhile with me in this pleasant field of deaths gain , which I shall endevour to illustrate both absolutely and comparatively , privatively and positively . 1. This will appear to be a truth absolutely , Death is a gaine to a godly man , if you consider both the evils from which he is freed , and the good things of which he is possessed . 1. Privatively : death is a gain to true Christians in respect of those various evils from which it delivereth . The evils of this present life are of two sorts : to wit , temporall and spirituall , from both which death delivereth . Many are the miseries under which we groan in this life ; but Mors pro remedio , so S. Ambrose , death is a cure for them all : In this respect it is that Seneca saith aptly , it is Nullius mali materia , multorum finis , The cause of none , but the end of many evils : Upon this account it was that death hath been , even by the heathens , looked upon as an advantage . When those two famous carpenters , Agamedes , and Trophonius , had built a Temple for Apollo at Delphos , they begg'd of him a Reward : To whom this answer was given by the Oracle , That it should be conferred on them within nine daies ; within which time they died . And when Cydippe begg'd of Juno a boon for her two Sons , Cleebis and Byto , she found them in the morning dead in their beds , as if the Gods could not bestow a greater benefit than death , by which men are freed from the calamities of life . In this respect Seneca's comparison is very fi● , who resembleth death to an haven , into which when the ship enters , she is past all the danger of rocks , of sands , of waves , or windes , to which she was continually lyable upon the tumultuous seas . Indeed , death is that which delivereth our bodies from pains and aches , our eyes from tears , and our hearts from sorrows : and in this respect S. John calls them who die in the Lord , blessed , because they rest from their labours , to wit , all labour both of minde and body with which here they are oppressed . The truth is , many are the afflictions , as of all men , so especially of the righteous in this life . They are sure to meet with persecution from wicked men for their righteousness sake ; as the tree is beaten with sticks for its fruits sake ; yea , such is the rage of persecutors , that they care not to what sorrows of hunger , cold , nakednesse , imprisonment , banishment , want , they expose them : besides , Almighty God is pleased to chastise them for , whilst he lets others alone in sinne , to exercise their graces by adversity , whilst others enjoy prosperity : but when death comes , it sets them free from all , as being the last chastisement which God doth inflict upon , and the last mischief which wicked men can doe to the godly . But these are the least of those evils from which death delivereth a believer ; there are evils of another , an higher nature : and as the sense of them is a sadder trouble , so the deliverance from them must needs be a greater gain ; such are divine dereliction , Satanicall temptation , the wickeds conversation , and sins infection . 1. In this life the godly are oft-times enforced to goe mourning all the day long , because God hideth his face : many clouds interpose that they cannot behold the Sun of righteousness shining on them , but when the winde of death cometh it bloweth all these clouds away , and puts them in such an estate wherein there shall be no interruption of their comfort . 2. Whilst we live on earth we must expect assaults from hell , we walk here amongst snares ; nor are we at any time , or in any place , secure from Satans suggestions ; but death puts us out of his reach , whilest our souls soare aloft , and so are like the flying-bird out of the compasse of his snare . 3. How we are forced to be as lillies among thorns , wheat among chaffe ; and being thus mingled with the wicked , we complain with David , Woe are we that we must dwell in Mesheck , and in the tents of Kedar : but when we die we shall be separated from the ungodly , so that they shall no longer be to us as the Canaanites were to the Israelies , Thorns in our eyes , and Pricks in our sides . 4. Finally , so long as we continue in this world , the bur of corruption will cleave to us ; but death rids us of it : according to that of S. Paul , He that is dead , is free from sinne . In this respect , death is fitly called by S. Ambrose , Vitiorum sepultura , the grave of our sins . And by Gregory Nyssen , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the expurgation of wickednesse : since till the vessell be broken , the muddy water of corruption cannot be wholly poured out . Consuit the experiences of the Saints , and you shall finde them still complaining of spirituall conflicts with their corruption . We are besieged on every side , ( as S. Cyprian observes ) and , Oh how often is a breach made upon us ! if covetousnesse be knocked down , lust riseth up ; if lust be quelled , pride starteth forth ; if pride be subdued , anger exasperateth ; thus are we forced to a continuall strugling with our sins : but when we die , the combate ceaseth ; and , as for the present , we are not under sinne ; so then , we shall be without sin , or so much as the motions of sin . Indeed , it very observable , that as death came in by sin , so sin goeth out by death : filia devoravit matrem , the daughter destroyeth the mother ; nisi primi parentes peccassent non morerentur , peccarent justi nisi morerentur , had not our first parents sinned they had not died , if we did not die we should not be without sin : sin delivereth to death , and death delivereth from sin ; and , so that which was onely the punishment , becomes the period of sinfull evill . And surely as S. Ambrose occasionally speaking of these words , saith , Lucrum est evasisse incrementa peccati , lucrum fagisse deteriora & ad meliora transisse , it is no small gain to avoid the increase of sin : nay , our Apostle uttereth these words , saith S. Cyprian , Lucrum maximum computans jam seculi laqueis non teneri , jam nullis peccatis & vitiis carnis obnoxium fieri , accounting it the greatest gain no longer to be subject to the sins of the flesh , and intangled in the fetters of the world : indeed , this is as in it self , so in the estimation of every godly man the chiefest gain ; and , no wonder if accounting sin to be the greatest evil , he esteem this the chiefest priviledge of death , more rejoicing that it putteth an end to his sinnings , though they were never so small , than to his sufferings , were they never so great . In fine , death is both a totall and finall deliverance from all evils , except it self , from which also we shall be delivered by the resurrection : in which respect , an Antient saith elegantly , It is unjust to call it a death , rather a recesse from death ; a separation from corruption , a freedome from bondage , rest from trouble , ease of labours ; & ( ut in summa dicam ) omnium consummationem malorum ; yea , the consummation of all evils . And yet , in all that I have said I have told you but one half , and that the lesse half of deaths gain : there is not onely ademptio malorum , but adeptio bonorum , a removall of evil , but the presence of good ; and so positively , To die is gain : For , though the happiness of our persons doe not presently follow upon death , but the resurrection ; yet there is an happiness conferred upon our souls immediately after death : and if you would know wherein this consists , I answer , 1. When we die our souls goe to paradise : a place of rest , and joy , and comfort . Our first parents were cast out of paradise that they might die ▪ and we die that we may goe to paradise . The Poet saw this when he said , Parte tamen meliore mei — Though my body rot in the earth , yet my better part shall be carried above the skies . Indeed , the souls of them that depart hence in the Lord are immediately received into those celestiall habitations . 2. When we die our souls go to God and Christ , in whose presence is fulness of joy : this is the reason why Gregory Naz : calls death a benefactour , because it presently sends us to God , our Apostle ( in the next Verse save one ) tells us , He had a desire to depart and to be with Christ : thereby plainly intimating , that when be did depart hence , he should be with Christ , to wit , in his soul ; and if you will know where Christ is , you shall finde it by other Scriptures , to be , farre above all heavens , at the right hand of God . Indeed , the contract between Christ and the soule is made on earth , but the marriage is consummated in heaven ; here Christ is with us by his Spirit , there we shall be with him , first in our souls , and at last in our persons . It is much for a Prince to visit a poor man in his cottage , but it is farre more for him to take the poor man home with him to his palace . Esse Christum cum paulo magna securitas . Esse paulum cum Christo summa foelicitas : It is our great security while we live , that Christ is with us , but it shall be our felicity when we die that we shall be with Christ . 3. Finally , when we die our souls are endowed with perfect purity and spotlesse holinesse , and grace receiveth its consummation by glory : the Apostle maketh mention of the spirits of just men made perfect , that is , perfectly just and holy in their spirits . Indeed , the perfection of glory is not till the resurrection when soule and body shall be united ; but in the mean time ▪ the souls of them that die in Christ are adorned with a perfection of grace ; and if the beginnings of grace be pretious , what is the completion of it ? if the first fruits be desirable , what is the full crop ? if the soule which hath but one dram of grace be more truly noble than if it had all other naturall or morall endowments , how glorious shall our souls be when they shall be as vessels filled to the brim with fulnesse of grace ! By all this which hath been said , the truth of this Apostolical Assertion sufficiently appeareth , but that all Objestions may be removed be pleased to consider it comparatively , and to weigh a while in the scales of reason both the losse and the gain of death , that we may see how much the gain preponderateth the loss , and so this Doctrine will remaine undoubtedly true notwithstanding whatever may be pretended to the contrary . It is true , death bereaveth us of a mortall and transitory , but it is an inlet to an immortall and everlasting life ; it despoileth us of our worldly possessions . I , but it putteth us into possession of our heavenly inheritance , it taketh us from the society of our neighbours , bosome of our friends : I , but it sends us to Abrahams bosome , & makes way for our society with Christ . Finally , it severs the soul from the body ; I , but it unites the soul to God : what is it for the candle to be put out whilst we enjoy the light of the Sun ? for the standing-pools to be dry so long as we may drink at the fountain ? for our earthly comforts to be taken from us , when heavenly joyes are conferred on us ? The truth is , death is not a privation , but a permutation : So holy Iob calleth it a change , and that a blessed exchange of a cottage for a palace , a wilderness for a paradise , a house of bondage for a place of liberty , of brass for gold , pebles for pearls , earth for heaven . And , now tell me , if upon all these considerations S. Paul had not just cause to say , To me to die is gain . The meditation whereof may serve as a check to those passions of grief and fear which are apt in this matter to be exorbitant , the one in respect of our friends , and the other of our own death . It is the use which Cyprian teacheth us to make of this very doctrine , Ut neque charorum lugeamus excessum , & cum accessionis propriae dies venerit incunctanter & libenter ad Deum ipso vocante veniamus , That we should not too much bewail the departure of our dearest relations , and when the day of our dissolution doth approach , that we readily and chearfully obey Gods call . 1. Let the gain of death moderate our sorrow for our friends who sleep in Iesus : Why should we be troubled for them who are at rest ? sit down in sorrow for them who are entred into joy ? Why are we clad in black for them who walk in white ? and so many tears flow from our eyes for them who have all tears wiped from theirs ? It is storyed of the Thracians , that they mourn at the birth , and rejoice at the death of their friends . Nec imprudenter , saith S. Ambrose , nor was it without reason that they should account those fit to be bewail'd who are launching forth into the tempestuous sea of this world , and attend them with joy who are got into the harbour of rest . We read concerning Lazarus , that Christ rejoiced when he was dead , but wept being to raise him to life . And Chrysologus his note is very apt to our present purpose , Christ us recipiens Lazarum flevit , non amittens , Christ bewaileth not the losing , but restoring of his life : according to which the Greek Fathers make the reason of our Saviours tears to be , that he should now call him back to a miserable life . Indeed , as S. Hierome saith concerning Nepotian , we may say of every one who departeth in Christ , Non tam plangendus est qui hac luce caruerit quam gratulandum ei qui de tantis malis evaserit , We are not so much to condole his losse of this life , as to congratulate his deliverance from the miseries of this life . Thou wilt say perhaps , It is my friend , my dearly beloved friend who is dead , and can I choose but mourn ? But , is he thy friend , and dost thou envy him his happiness ? dost thou dearly love him , and yet grieve at his welfare ? He is thy friend , and death is his benefit : and shall the benefit of another , especially of thy friend , be thy sorrow ? I , but he is snatched from my arms , I have a great losse in his departure , and that is my trouble : True , this nature promteth to , that we should be sensible of our own losse ; yea , grace requireth that we should be sensible of such a losse as it is a crosse inflicted upon us by Divine Providence . Thus , patient Job , when the news came to him of his childrens death , shaved his head , and rent his mantle : signes of that sorrow which naturall affection put him upon ; yea , he fell down upon the ground and worshipped : signes , that in his sorrow he looked higher , at the hand of God which had done it . But , as with one eye we look on our losse , and weep ; so with another eye we must look on their gain , and rejoice ; as it is a chastisement to us , we must be affected with sorrow ; as a mercy to them , with joy : and thus , whilest we mingle these affections together , our sorrow will not be exorbitant . Indeed , when any die , to whom we have reason to fear , death is the beginning of sorrrow ; there is sad cause of bitter mourning : but not for them who die in the Lord . Scribitur David justè flevisse filium parricidam , qui alium parvulum , quia sciebat non peccasse , non flevit , David justly bewailed dead Absalom , because he died in his rebellion , and therefore despaired of his blisse ; but when the other childe dieth , he drieth his eyes , as not doubting its happinesse . They indeed cannot sufficiently be lamented at their death , who dying in their sins , drop into hell ; not they who are carried into those heavenly mansions , saith Isidore excellently . 2. Let the gain of death mitigate the fear which is apt to arise in us from the apprehension of our own . When Abigail told Nabal the threatning words of David , the Text saith , His heart died within him , and became as a stone . Thus is it with the most of us , when any summons of death is given ; nay , not onely with the most , but even sometimes with the best . Christ cometh to the Disciples on the Sea , to preserve them from the storme , and they are troubled , death cometh to deliver us from all evill , and we exceedingly tremble . Indeed the reason is , because we consider not that death is a deliverance , and so gaine to us . What Chrysologus saith of Martyrs , is true of all good men , Morte nascuntur , fine inchoant , occisione vivunt , & in coelis lucent , qui in terris putabantur extincti , their death is a birth , and end a beginning , they live by being killed , and whilst they are thought to be extinguished on Earth , they shine in Heaven ; and surely were this well pondered by them , they would not seek consolation against death , but death it selfe would be their consolation . Those words of Job , I have said to Corruption , Thou art my Father , to the Worme , Thou art my Mother , are not unfitly allegorized by Origen to this purpose ; Ut pueri consolatores habent parentes , sic ego mortem & putredinem ; as if he therefore called Corruption and Wormes his Father and Mother , because as Parents are comforters to the Children , so were they to him . It is true , the Separation of Soule and Body is terrible , and a naturall feare of it may be , cannot but be in all . I but it is as true in respect of the godly , that when this separation is made , anima absolvitur , corpus resolvitur , quae absolvitur gaudet , quae resolvitur nihil sentit , as St. Ambrose elegantly ; the Soule is set at liberty , and rejoyceth , yea , the body is at rest , and knoweth no trouble ; and is such a separation to be feared ? This life , what is it but a going to death ? and death , what is it but a going to life ? little cause then sure , why we should either too much love the one , or feare the other : Non est timendum , saith Tertullian , quod nos liberat ab omni timendo , shall that be the object of our feare , which freeth us from what ever is to be feared ? by death we gain glory , and shall we not glory over death ? non repuerascam , said a Roman , si Deus mihi largiretur , I would not be young againe , though God would grant it me , and he giveth this reason , quia ab hospitio ad domum discedam , because when I dye , I shall goe from my Inne to my home . Did ever childe cry when his Fathers man came to fetch him home ? Alas beloved ( as St. Ambrose rightly ) non mors ipsa terribilis , sed opinio de morte , not death it self , but our misapprehension of death , is terrible to us ; did we look through , beyond death , at the gaine which followeth , it would not be dreadfull , but amiable in our eyes , and with this holy Apostle , we would not feare , but desire to depart : That of the wise man , the righteous hath hope in his death , the Caldee reads , The righteous hopeth he shall dye ; so farre is a good man ( upon serious meditation of deaths gaine ) from fearing of , that he hopeth for , his dissolution , and though he dare not rashly hasten , yet he willingly entertaineth it , whensoever sent by God to him . To draw to an end : Be pleased to put both clauses together , since indeed they cannot be asunder , If to us to live be Christ , to dye must needs be gaine , to dye cannot be gaine , but onely to them , to whom to live is Christ . If a good life precede an happy death , cannot but follow : Nor is it probable , a gainfull death should be the consequent , if a religious life have not been the antecedent . Indeed if we observe the temper of many in the world , we shall finde them either inverting or separating these clauses . 1. Some there are who would invert these words , & make gain the predicate of the former , and Christ of the latter ; thus doth every covetous man say , To me to live is gain , and to dye is Christ ; vaine men who will have Gold to be their God , and yet Christ to be their Redeemer , they will serve Mammon whilst they live , and yet be saved by Christ when they dye ; but it will be just with Christ to say at death to all such Mammonists , in these words of God to the Israelites , in the day of their distresse , Goe to the Gods which you have served , the gaine which you have lived to , and let that deliver in this houre of your death . 2. More there are who would sever these Clauses , whilst they would gladly say , to dye is gaine , but not to live is Christ : One was asked , whether he had rather be Craessus or Socrates , his answer was , in vitâ Craesus , in morte Socrates , he would be rich Craesus in his life , and good Socrates at his death ; you know whose prayer it was , Let me dye the death of the righteous , and let my last end be like his , and it is that no doubt , which many wish and desire ; nay hope , who yet regard not to live the life of the righteous , and that their course to that end may be like his . But what a folly , nay madnesse is it , for men to expect to reap what they doe not sow ? to sow to the flesh , and to the world , and yet reap by Christ the gaine of everlasting life after death ? as therefore we expect that one , let us endeavour the other ; and if gaine by death be our hope , let living to Christ be our practice . So that this Scripture thus considered , doth plainly put a difference between the pretious and the vile , the godly and the wicked ; whilest to these who live to themselves , death is a losse ; to those who live to Christ , it is a gaine . Adrian was wont to say , that death is pavor divitum , & pauperis desiderium ; the rich mans feare , and the poor mans desire . I may well apply it here , death either is or may be the bad mans feare , but the good mans wish , or to use St. Ambrose his expression , justis mors quietis est portus ▪ nocentibus naufragium , it is an Haven to the Just ▪ but a Shipwrack to the Guilty ; to those a bed of repose , to these a rack of torture : The man who liveth to the world , saith to death , as Ahab to Eliah , Hast thou found me oh mine Enemy ! but he who liveth to Christ , may say to it as David of Ahimaaz , It cometh with good tidings . And now my brethren , would you on the one hand ▪ see the reason why you are so fearfull of death ? it is because your consciences accuse you , that you have not lived to Christ ; suae quisque conscientia vulnus accuset , non mortis acerbitatem , we may thank our owne guilty consciences for our feares of death : It was not without reason , that St. Paul saith , the sting of death is sin , since death is onely venemous and deadly to them who live in sinne : On the other hand , would you see the way to a joyfull end ? would you have comfort in , and gaine after death ? Oh let it be your study to live to Christ . It is our Saviours counsell to his Disciples , Take no thought for your life , let me alter it a little , take no thought for your death , but for your life ; let your care be to advance Christ in your lives , and it will be his care to confer the gaine of glory and immortality upon you at your death . And thus I have finished the Text ▪ Time , and your expectation hasten me to the sad occasion of this sorrowfull assembly . The early and unexpected death of this hopefull servant of Christ , in the worke of the Gospel , Master ▪ Adam Pemberton ; What S. Paul said concerning Timothy ▪ I need not doubt to say of him , that from a child he hath known the holy Scriptures , being the Son of such a Father , who strove to instill into his tender yeares , both Religion and Learning . It pleased God to bestow upon him , many choice naturall endowments of an Acute wit , a Ready expression , and a good memory . He wanted not acquired abilities , in the knowledge of Tongues & Arts , those handmaids of Divinity , which none contemne but the ignorant , who because they cannot be like others , would have others like them , and so whilst darknesse covers the Hemisphere , they may be thought to have as good eyes as any . Besides these naturall and acquired parts , I trust ( and what ever any proudly undertake , Man can goe farther ) he had some measure of supernaturall and infused graces , and experienced those saving operations of the blessed spirit on his owne heart . Being thus competently ( nay farre more excellently then many of his yeares ) furnished for the work of the Ministry , he entred into holy Orders , and that by the right door , preferring the beaten track of venerable Antiquity , before the untroden by-path of Novelty . And now having undertaken this sacred employment , how studious and sedulous , frequent and diligent he was in performing it , I doubt not but a great part here present can attest . Commonly twice , this last halfe yeare thrice , nay , many times oftner within the compass of a week , he dispensed the mysteries of the Gospel to the people ; so that I may truly say , he exhausted himselfe , his strength , his health in this worke , as it is reported of Archimedes : is quibus obtinuit famam , amisit vitam , He lost his life by those studies , which got him credit . So I may truly affirme of him , by labouring to gaine Soules to Christ , he impaired the health of his owne body , and in some sence accelerated his end . As thus he did the worke of the Lord laboriously , so in some measure sucessefully ; me thinkes I read in the eyes of many here present their deep sorrow for his losse , and that chiefly upon this account , the great good and comfort their Souls found in , and by his labours : yea , it pleased God to give him as it were a seale of his Ministry at his last Sermon ; after which , one that had been seduced by the errors of the times , came to him , humbly acknowledging his own folly , heartily blessing God for his instructions , and earnestly desiring confirmation by private conference with him . And truly I cannot but take notice of Gods great mercy to himselfe in this regard , that though he was but a tender plant , and so the more apt to be bended any way ; yea , though in this innovating age , the ready way to preferment ( of which young men are usually Ambitious ) he to turn Novelist , or in plaine termes Schismatick , yet not consulting with flesh and blood , he stood firme in the Faith , which was once delivered to the Saints , & chose rather to side with suffering Truth , then prospering Error ; He owned the Church of England , and that as before this last deformed Reformation , to be his Mother , zealously preaching her Doctrine , asserting her Discipline , and bemoaning her sorrowes , which caused him not many dayes before his death to take up Davids language , Redeem Israel oh God , out of all his troubles . Nor did he onely pity her sufferings , and pray for her deliverance , but to the utmost of his power , he was ready to help her children , his fellow ▪ brethren , and labourers in the Gospel , who for her sake , are reduced to extream necessity . In this respect what St. Hierome said of Nepotian , I may of him , Caecorum baculus , esurientium cibus , spes miserorum , Solamen lugentium fuit , he was a staffe to the blind , food to the hungry , an Anchor of the afflicted , and a comfort of the mourners . And now whilst this young Tree was thus growing up in grace and knowledge , in favour with God and Man , so that they who sate under the shadow of his Ministry , promised to themselves much comfort and contentment : Alas ( who can mention it without teares ) in the spring of the yeare , I and of his age , the winde of a violent disease blasted him , and death removeth him hence , to be transplanted in the celestiall Paradice . Having spent his life in the Lords worke , he ended it on the last Lords day , and on that day of rest , ( yet withall of labour to a Minister ) he rested from his labours . So that quem haeredem putavimus funus tenemus , ( to use St. Hieromes phrase ) we are forced to bemoane his fall with teares , who ( being Elder ) hoped to have left him a remaining Pillar in the Church of God . Some few houres before his dissolution , a Reverend Doctor of Divinity ( his and my very good friend ) coming to visit him , and putting him upon the act of Resignation in yeilding up himself to Gods dispose , his answer was , That if he might doe God any further service in his Church , he was willing to live ; but if not , he was content to submit to Gods will , saying in the words of my Text , ( which since he made use of , I made choice of ) To me to live is Christ , and to dye is gaine : and truly by what you have already heard , there is reason to believe , that he practised the former , and hope , that he now experienceth the latter . Indeed his death in respect of us was a losse , a great losse , and that every way ; His Father hath lost the staffe of his age , an observant Child ; his Wife an affectionate Husband , and his Children ( poor babes whose sorrow is yet to come ) a carefull Father . The Church hath lost an obedient Son , this Parish a painefull , profitable Preacher , the Poor , a Zealous charitable Advocate and Almoner : Nor must I leave out my selfe , who have lost an intire cordiall friend . But whilst his Father , Wife , Children , Parish , the Church , the Poor , my selfe , may all truly say , to us his death is a losse , he said , and I hope accordingly findeth it verified ; To me to dye is gaine . I have onely three short words with which I shall close up my discourse . 1. To the neere relations of this our deceased Brother , My word is submit , durum verbum , an hard lesson I acknowledge , but yet such as I trust you will endeavour to take forth : His aged Father I cannot better counsell , then in Saint Hieromes words to Heliodorus , concerning Nepotian , Non doleas quod talem amiseris , sed gaudeas quod talem habueris , you have more reason to rejoyce that once you had , then to mourne that now you have lost , such a Sonne . His deare Consort I shall bespeak in Seneca's words , I dare not forbid you to grieve at all , but I would not have you grieve to excesse . That knot which was tyed between you , it was but till death did part you : and as if Divine Providence would minde you upon what termes you had him , on that day three yeares he was Marryed to , he is taken from you . 2. To the loving Parishioners and Auditors of this now silenced Preacher , my word is , Remember , Remember all those wholesome counsells , faithfull rebukes , comfortable Doctrines , sound truths , which you heard dropping , nay , flowing from his lips in this place , I doubt not but many of you dearely loved him , show at once your love both to him and your selves , by indeavouring to practice what he taught you , and let your greatest sorrow be not for him , but for your selves , that you have no more profited , under his pious labours . 3. To all here present , my word is that of our Saviour to his disciples , Watch : A word which ( I hope ) will take so much the deeper impression upon you that were his Auditors , because it was the last counsell himself gave you out of this place , that portion of holy Writ [ What I say unto you , I say unto all , Watch : ] being then the subject of his discourse , And not onely on you , but us all ; because it is that which his dead corps now preacheth to us . Indeed , when we see one falling in his full strength , snatched away in the prime of his dayes , have we not reason to watch ? and watching , to prepare for the hour of our death . Let it then be the care of us all whilst we live to live to Christ , every one of us in our station consecrating our selves to , employing our talents in his service , for his glory ; so shal it be our comfort in , and blisse after death . And whensoever that time shall approach whether sooner or later to any of us , we shall be able to say , with this our deceased Brother , in the words of this holy Apostle , [ To me to Live is CHRIST , and to Die is Gain . FINIS . The Works of Mr. Nathanael Hardy M. A. and Preacher to the Parish of St. Dyonis Back-Church . 1 — Justice Triumphing , or the Spoiler spoiled . A Sermon preached on the 5 of Novem. in the Cathedral Church of S. Pauls , in 4to . 2 — The Arraignment of Licentious Liberty , and oppressing Tyranny . In a Sermon preached at a Fast before the Lords in Parliament in the Abbey-Church at Westminster , in 4to . 3 — Faiths victory over Nature . A Sermon preached at the funeralls of Mr John Rushout Junior , in 4to . 4 — The safest Convoy , or the strongest Helper . A valedictory Sermon before the Right Honourable Sir Thomas Bendish Baronet ▪ His Majesties Ambassadour to the Grand Seigniour at Constantinople , in 4to . 5 — A Divine Prospective , Representing the Just mans Peacefull end . A Sermon preached at the funerall of the Right Worshipfull Sir John Gayre Knight , in 4to . 6 — Love and Fear the inseparable Twins of a Blest Matrimony . A Sermon occasioned by the Nuptialls between Mr William Christmas and Mrs Elizabeth Adams , in 4to . 7 — Divinity in Mortality : or , the Gospels Excellency , and the Preachers frailty . A Sermon preached at the funeralls of Mr Richard Goddard Minister of the Parish of St Gregory's by St Pauls , in 4to . 8 & 9 Two Mites : or a Grateful acknowledgment of Gods Singular goodness . In two Sermons , occasioned by his late unexpected recovery of a desperate Sickness , in 4to . 10 — Death's Allarum : or , Security's Warning-Piece . A Sermon Preached in St Dionis Back-Church , at the funerall of Mrs Mary Smith the 9 of Novemb in 4to . 11 — The Epitaph of a Godly man , especially a man of Gods : or , the Happinesse by Death of Holinesse in Life . A Sermon preached at the funerall of Mr Adam Pemberton ( late Minister of the Parish of St Fosters Foster-lane ) the 11 of April , in 4to . 12 — The first Epistle General of St John unfolded and applied . The first part , in 22 Sermons , in 4to . Printed for Nathanael Webb , and William Grantham , at the black Bear near the little North-door of S. Paul's-Church . 1655. Notes, typically marginal, from the original text Notes for div A87093e-290 Judg. 2. 5. Job 14. 7 , 8 , 9 , 10. Joh. 11. 36. 2 Tim. 4. 7 , 8. Notes for div A87093e-1640 Eccles 12. 13. Mat. 22. 37 , 3● Theod. in loc. Est . ibid. Lap. ibid. Calv. i● . Psal. 73. 25. 1 Cor. 3. 21 , 22 , 23. Zanch. ib. 1 Cor. 15. 44. Isa. 57. 1. Ephes. 6. 14. Rom. 6. 23. Mat. 5. 14. Isa. 5 6. Rev. 1. 20. Gen : 2d . Part. 1. Expos. 1. Gal. 2. 20. Vide Anselm . Vide Chryso . in loc. Orig hom 2. in Iudic. Expos. 2. Velasq. in loc. Ambros. de bono mortis , cap. 2. Expos. 3. Est . in loc. Phil. 2. 30. 2 Cor. 5. 21. Mat. 9. 15. Bern ep. 42. Cant. 1. 15. Jude v. 1. 2 Tim. 2. ● . 1 Cor. 4. 1. Rom. 14. 7 , 8. Psal. 119. 94. Gal. 5. 24. 1 Cor. 6. 19 , 20. Bern. Tit. 2. 14. 2 Cor. 5. 15. Hos. 10. 1. Greg nyss. . i● Cant. hom 15. Eph. 2. 12. oh . 6. 63. 2 Cor. 5. 14. Joh. ● . 34. Cant. 2. 16. Bern. in Cant. S●●m 68. Hos. 10. 1. Part. 2d . Ver. 29. Mat. 16. 25. Cypr. de laude Martyr . Ambr. de fi● . Resur. Sen. de Benef. l. 7. c. 1. Vide Plut. de consol ▪ ad Apoll Sen. consol. ●d Polyb. cap. 28. Revel. 14. 16. Psal. 34. 19. Quid aliud est haec vita nisi plena laqueis inter laqueos ambulam●… &c. Ambr. de bon . mort. cap. 3. Psal. 120. 5. Josh. 23. 13. Rom. 6. 7. Ambr. de bon . mort. cap. 4. Greg Nyss ▪ orat . in fun . Pulcher . Cypr. serm. 4. de morta● . Ambros. de b●n● mort. cap. 2. Cypr. serm. 4. de mortal . ● . Maxim. Ovid . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Greg. Naz. orat . 20. Verse 23. Colos ▪ 3. 1. Ephes. 4. 10. Bern in Ps. qui bab . Heb. 12. 29 ▪ Job 14. 14. Cypr. serm. 4. de mortalit . Ambros. de fid. Resur. Chrysol. ser. 64. Is pael . l. 2. ep. 175. Cypr. in Joh. l. 7. c. 21. Hieron. ep. 3. Job 1. 20. Hieron. ep. 25. Illi deplorandi sunt in morte quos miseros infernus ex h●c vitâ recipit , &c. Isid. Hispal . de sum . bon . l. 3. c. ult. ● Sam. 25. 37. Mark ▪ 6. 50. Chrysol. Serm. 108. Job 17. 14. Orig ibid. Ambrose de Bono Mort. c. 8. T●cert . de Anim. ●p . 4. Ambrose de Bon. Mort. c. 8. Prov. 14. 32. Judges 2. 14. Numb. 23. 10. Ambrose de bono ▪ Mort. cap. 8. 1 King. 21. 20. 2 Sam. 18. 27. Ambrose . l. d. 1 Cor. 15. 56. Mat. 6. 25. 2 Tim. 3. 15. Psal. 25. 22. Hierom. Ep 3 ▪ The 28. yeare of his life . Palme Sunday Apr. 8. A. D. 1655. Hier. ib. Nedoleas exigere non audeo pl●● aequore dolere volo , Sen. Ep. Mark 13. 37. 
A90272	----	The labouring saints dismission to rest. A sermon / preached at the funeral of the Right Honourable Henry Ireton Lord Deputy of Ireland: in the Abbey Church at Westminster, the 6th. day of February 1651. By John Owen, minister of the Gospel. Licensed and entered according to order. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90272 of text R203087 in the English Short Title Catalog (Thomason E654_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 64 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90272 Wing O766 Thomason E654_3 ESTC R203087 99863168 99863168 166049 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90272) Transcribed from: (Early English Books Online ; image set 166049) Images scanned from microfilm: (Thomason Tracts ; 100:E654[3]) The labouring saints dismission to rest. A sermon / preached at the funeral of the Right Honourable Henry Ireton Lord Deputy of Ireland: in the Abbey Church at Westminster, the 6th. day of February 1651. By John Owen, minister of the Gospel. Licensed and entered according to order. Owen, John, 1616-1683. [4], 24 p. Printed by R. and W· Leybourn, for Philemon Stephens, at the Gilded Lion in Pauls Church-yard, London : 1652. Annotation on Thomason copy: The "2" in the imprint date is crossed out and date altered to 1651. Reproduction of the original in the British Library. eng Ireton, Henry, 1611-1651 -- Death and burial. Sermons, English -- 17th century. Funeral sermons -- 17th century. A90272 R203087 (Thomason E654_3). civilwar no The labouring saints dismission to rest.: A sermon / preached at the funeral of the Right Honourable Henry Ireton Lord Deputy of Ireland: i Owen, John 1652 11233 2 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-07 Jonathan Blaney Sampled and proofread 2007-07 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE LABOVRING SAINTS Dismission to REST . A SERMON Preached at the FUNERAL of the Right Honourable HENRY IRETON Lord Deputy of IRELAND : In the Abbey Church at Westminster , the 6th . day of February 1651. BY JOHN OWEN , Minister of the Gospel . Licensed and Entered according to Order . LONDON , Printed by R. and W. Leybourn , for Philemon Stephens , at the Gilded Lion in Pauls Church-yard . 1652. To THE HONOURABLE , And my very worthy friend Colonell HENRY CROMWEL . SIR , THe ensuing Sermon was preached upon as sad an occasion , as on any particular account hath been given to this Nation in this our Generation . It is now published , as at the desire of very many who love the savour of that perfume which is diffused with the memory of the Noble person peculiarly mentioned therein : so also upon the requests of such others , as enables me justly to entitle the doing of it , Obedience . Being come abroad , it was in my thoughts to have directed it immediately in the first place to Her , who of any individuall person was most neerely concerned in Him . But having observed how neere she hath been to be swallowed up of sorrow , and what slow progresse , he who tooke care to seale up instruction to her soule by all dispensations , hath given her hitherto toward a conquest thereof : I was not willing to offer directly a new occasion unto the multitude of her perplexed thoughts about this thing . No doubt , her losse being as great as it could be upon the account of one subject to the law of mortality , as many grains of grief and sorrow are to be allowed her in the balance of the Sanctuary , as God doth permit to be laid out and dispended about any of the sons of men . He who is able to make sweet the bitterest , waters , & to give a gracious issue to the most grievous triall , will certainly , in due time , eminently bring forth that good upon her spirit , which he is causing all these things to work together for . In the mean time , Sir , these lines are to you : Your neer relation to that rare example of Righteousness , Faith , Holiness , Zeal , Courage , Self-denial , Love to his Countrey , Wisdom and Industry , mentioned in the ensuing Sermon , the mutuall tender affection between you whilest he was living ; your presence with him in his last triall and conflict , the deserved regard you bear to his worth and memory ; your designe of looking into , and following after his steps and purpose in the work of God in his Generation , as such an accomplished patern , as few ages have produced the like ; with many other reasons of the like nature , did easily induce me hereunto . That which is here printed is but the notes I first took , not having had leisure since to give them a serious perusall , and upon that account , must beg a candid interpretation unto any thing that may appear not so well digested therein as might be expected . I have not any thing to express concerning your self , but only my desire 's that your heart may be fixed to the Lord God of your fathers , and that in the middest of all your Temptations and Oppositions wherewith your pilgrimage will be attended , you may be carried on and established in your inward subjection unto , and outward contending for the Kingdome of the dearly beloved of our souls ; not fainting , or waxing weary until you receive your dismission to rest , for your lot in the end of the dayes . SIR , Your most humble and affectionate servant JOHN OWEN . Ox. Ch. Ch. April . 2d . THE LABOURING SAINTS Dismission to REST : DAN. 12. 13. But go thou thy way till the end be , for thou shalt rest , and stand in the lot at the end of the dayes . THe words of my text having no dependance ( as to their sense & meaning , but only as to the occasion of them ) on the Verses foregoing , I shall not at all look backward into the Chapter , but fall immediately upon them , that I be not hindred from my principall Intendment ; being unwilling to detein you long , though willing to speak a word from the Lord , to such a Congregation gathered together by such an eminent Act of the Providence of God . The words are the Lords dismission given to a most eminent servant , from a most eminent Imployment , wherein these four things are observable . 1 The dismission it self in the first words , Go thou thy ways . 2 The term allotted for his continuance , under that dismission , untill the end be . 3 His state and condition under that dismission , for thou shalt rest . 4 The utmost issue of all this dispensation , both as to his foregoing labour , his dismission and Rest following , stand in thy lot at the end of the dayes . Go thou thy wayes , &c. In the first , I shall consider two things . 1 The person dismissed , ( Thou ) Go thou thy wayes . 2 The dismission it self , Go thou thy wayes . 1 The person dismissed is Daniel , the Writer of this prophecie , who received all the great visions of God mentioned therein , and I desire to observe concerning him as to our purpose in hand , two things . 1 His Qualifications . Secondly , his Employment . For the first , I shall only name some of them that were most eminent in him , and they are three . 1 Wisdome . 2 Love to his people . 3 Uprightnesse and Righteousnesse in the discharge of that high place whereunto he was advanced . For the first , the holy Ghost beareth ample Testimony thereunto , Dan. 1. 17 , 20. As for these foure children , God gave them knowledge and skill in all learning and wisdome , and Daniel had understanding in all visions and dreams . And in all matters of wisdome , and understanding that the King enquired of them , he found them ten times better then all the Magicians and Astrologers that were in all his Realm . In all matters of wisdom , and understanding none in the whole Babylonian Empire full of Wise-men and Artists , were to be compared unto Daniel and his companions , and Ezekiel , 28. 3. rebuking the pride and arrogancie of Tyrus with a bitter scorn , he sayes ; Behold , Thou art wiser than Daniel , or thou thinkest thy self so , intimating that none in wisdom was to be compared unto him . 2 Love to his people . On this account was his most diligent enquiry into the time of their deliverance , and his earnest contending with God upon the discovery of the season , when it was to be accomplished , Cha. 9. 1 , 2 , 3 , 4. Hence he is reckoned amongst them , who in their generation stood in the gap , in the behalf of others , Noah , Daniel and Job . Hence God calls the people of the Jews , his people , Ch. 9. 24 Seventy weeks are determined on thy people : the people of thy Affections and desires , the people of whom thou art , and who are so dear unto thee , 3 For his righteousnesse in discharging of his Trust and Office , you have the joynt testimony of God and Man : his high place and preferment you have ; Chap. 6. 2. he was the first of the three Presidents who were set over the hundred & twenty other Princes of the Provinces ; & the Holy Ghost tels you that in the discharge of this high Trust and great Employment , he was faithfull to the utmost , Verse 4. Then the Presidents and Princes sought to finde occasion against Daniel concerning the Kingdome , but they could finde none occasion nor fault : forasmuch as he was faithfull , neither was there any errour or fault found in him . Which also his enemies confest , Verse 3. Then said these men , we shall not find any occasion against this Daniel , except we finde it against him concerning the Law of his God . These qualifications I say amongst others were most eminent in this person , who here received his dismission from his employment . Secondly , there is his Employment it self , from which he is dismissed , and herein I shall only observe these two things . 1 The nature of the Employment it self . 2 Some considerable Circumstances of it . For the first , it consisted in receiving from God , and holding out to others cleer and expresse Visions concerning Gods wonderfull providentiall Alterations in Kingdoms , and Nations , which were to be accomplished , from the dayes wherein he lived , to the end of the World . All the Prophets together had not so many cleer discoveries , as this one Daniel concerning these things . 2 For the latter , this is observable , that all his Visions still close with some eminent Exaltation of the Kingdome of Christ ; that is the centre where all the lines of his Visions do meet , as is to be seen in the close almost of every Chapter , and this was the great intendment of the Spirit in all those glorious revelations unto Daniel , to manifest the subserviency of all civill revolutions unto the interest of the Kingdom of the Lord Christ . This then is the person concerning whom these words were used , and this was his Employment . 2 There is his dismission it self , Go thou thy wayes , Now this may be considered two wayes , 1 Singly , relating to his Employment only . 2 In reference to his Life also . In the first sence , the Lord dischargeth Daniel from his further attendance on him , in this way of receiving visions and Revelations concerning things that were shortly to come to passe , although happily his portion might yet be continued in the Land of the living : As if the Lord should say . Thou art an inquiring man , thou art still seeking for further aquaintance with my minde in these things , but content thy selfe , thou shalt receive no more Visions ; I will now imploy Haggai , Zechariah , and others , thou shalt receive no more , but I cannot close with this sense , for ; 1 This is not the manner of God to lay aside those whom he hath found faithfull in his service , men indeed do so , but God chaneth nat : whom he hath begun to honour with any employment , he continueth them in it , whilest they are faithfull to him . 2 Daniel was now above an 100 yeares old , as may be easily demonstrated by comparing the time of his captivity , which was in the third yeare of the Reigne of Jehojakim , Chap. 1. 1. with the time of his writing this prophecy , which is expresly said to be in the reigne of Cyrus the King of Persia , Chap. 10. 1. and therefore probably his end was very nigh ; and after this you heare of him no more ; who had he lived many dayes , it had been his sin , not to have gone up to Jerusalem , the decree of Cyrus giving liberty for a returne being passed . It is not then Gods laying him aside from his Office simply , but also his intimation that he must shortly lay down his mortality , and so come into the condition wherein he was to rest untill the end ; This then is his dismission , he died in his work , life and employment go together , Go thou thy wayes . Obs. 1. There is an appointed season wherein the Saints of the most eminent Abilities , in the most usefull employment , must receive their dismission , be their work of never so great importance , be their Abilities never so choice and eminent , they must in their season receive their dismission . Before I handle this Proposition , or proceed to open the following words , I shall crave leave to bring the work of God , and the vvord of God , a little close together , and lay the parallel betvveen the persons dismissed , the one in our Text , the other in a present providence , vvhich is very neare , only that the one lived not out halfe the dayes of the other . Three personall qualifications we observed in Daniel , all which were very eminent in the person of our desires . 1 Wisdome . There is a manifold wisdome , which God imparteth to the sons of men ; there is spirituall wisdome , that by the way of eminency is said to be from above , Jam. 3. 17. which is nothing but the gracious Acquaintance of the soule with the hidden wisdome of God in Christ , 1 Cor. 2. 7. and there is a civill wisdome , or a sound ability of minde for the management of the affairs of men in subordination to the Providence , and Righteousnesse of God . Though both these were in Daniel , yet it is in respect of the latter that his wisdome is so peculiarly extolled . And though I am very farre from assuming to my self the skill of judging of the Abilities of men , and would be farre from holding forth things of meere common report , yet , upon assured grounds I suppose this gift of God , Ability of minde , and dextrous industry for the management of humane Affairs may be ascribed to our departed friend . There are sundry things that distinguish this wisdom from that policie which God abhors , which is carnall , sensuall and devillish , Jam. 3. 15. though it be the great darling of the men of the world ; I shall name one or two of them . 1 A gracious discerning of the minde of God , according to his appearance in the Affairs wherein men are employed , Micah 6. 9. the Lords voice cryeth unto the City , the man of wisdom shall see thy name , heare the rod , and who hath appointed it . It is the wisdom of a man , to see the name of God , to be acquainted with his will , his minde , his aime in things , when his providentiall voice crieth to the City . All the works of God have their voice , have their instruction : those of signal providences speak aloud , they cry to the City ; Here is the wisdome of a man , he is a man of substance , a substantiall man , that can see his name in such dispensations . This carnall policie enquires not into , but is wholly swallowed up in the concatenation of things among themselves , applying secondary causes unto events , without once looking to the Name of God , like Swine following Acorns under the tree , not at all looking up to the tree from whence they fall . 2 Such acquaintance with the seasons of Providence , as to know the duty of the people of God in them , 1 Chron. 12. 32. the children of Issachar , men that had understanding of the times , to know what Israel ought to do : this it is indeed to be a man of understanding , to know in any season the duty of Israel , that they may walke up to Acceptation with God in the performance thereof . A thing which is neither prescribed in the Rules , nor followed in the practise of men , wise only with that cursed politie which God abhors : to have a minde suited unto all seasons and tempers , so as to compasse their own selfish ends , is the utmost of their aime . Now in both these did this gift of God shine in this deceased Saint . 1 He ever counted it his wisdom to look after the name of God , and the testification of his will , in every dispensation of providence , wherein he was called to serve : for this were his wakings , watchings , enquiries ; when that was made out , he counted not his businesse half done , but even accomplished , and that the issue was ready at the doore ; not what saith this man , or what saith that man , but what saith the Lord ? that being evident ; he consulted not with flesh and bloud , and the wisdom of it , ( whereof perhaps , would he have leaned to it , he was as little destitute as any in his Generation , I mean the whole wisdom of a man . ) The Name of God was as land in every storm , in the discovery whereof , he had as happy an eye at the greatest seeming distance when the clouds were blackest , and the waves highest , as any . 2 Neither did he rest here : what Israel ought to do , in every season , was also his enquiry ; some men have a wisdome to know things , but not seasons in any measure ; surely a thing in season , is no lesse beautifull then a word in season : as apples of gold in pictures of silver : there are few things which belong to civill affairs , but are alterable upon the incomprehensible variety of circumstances . These alter and change the very nature of them , and make them good or bad , that is useful or destructive . He that will have the garment that was made for him one yeer , serve him and fit him the next , must be sure that he neither increase nor vvane . Importune insisting on the most usefull things , without respect to alterations of seasons , is a sad signe of a narrovv heart . He of vvhom vve speak , vvas vvise to discern the seasons , and performed things , vvhen both themselves , and the vvayes of carrying them on vvere excellently suited unto all coincidences of their season . And indeed , vvhat is most wisely proposed in one season , may be most foolishly pursued in another . It had been vvisdom in Joshua not to have made any compact , but to have slain all the Gibeonites ; but it vvas a folly sorely revenged in Saul , vvho attempted to do the same . He vvho thinks the most righteous and sutable proposals or principles , that ever vvere in the vvorld ( setting aside generall rules of unchangeable Righteousnesse , and Equity compassing all times , places , wayes and forms of Government ) must be perform'd as desirable , because once they were so , is certainly a stranger to the Affairs of humane kinde . Some things are universally unchangeable and indispensable amongst mem , supposing them to live answerable to the generall principles of their kinde : as that a Government must be , without which , every one is the enemy of every one ; and all tend to mutuall destruction , which are appointed of God for mutuall preservation , that in Government some do rule , and some be in subjection , that all rule be for the good of them that are ruled , and the like principles that flow necessarily from the very nature of political society . Some things again are alterable & dispensable , meerly upon the account of preserving the former principles , or the like : if any of them are out of course , it is a vacuum in nature politick , for which all particular elements instantly dislodge and transpose themselves to supply , and such are all forms of Government amongst men , which if either they so degenerate of themselves that they become directly opposite , or are so shattered by providential Revolutions as to become uselesse to their proper end , may and ought to be changed , and not upon other accounts : but now for other things in Government , as the particular way , whereby persons shall be designed unto it , the continuance of the same persons in it , for a lesse or a greater proportion of time , the exercise of more or lesse power by some sorts , or the whole body of them that are ruled , the uniting of men for some particular ends by bonds & engagements , and the like occasional emergencies , the universal disposal of them is roll'd on prudence to act according to present circumstances . 2 Love to his people : This was the second qualification , wherein Daniel was so eminent . And our deceased friend , not to enter into comparison with them that went before , had cleerly such a proportion , as we may heartily desire that those who follow after , may drink but equall draughts of the same cup ; that as his pains , labour , travel , Jeopards of his life , and all that was dear to him , Relinquishment of Relations and contentments , had sweetnesse and life from this motive , even intensenesse of Affection to his people , the people of whom he was , and whose prosperity he did desire , needs no further demonstration , then the great neglect of self and all self-concernments which dwelt upon him , in all his tremendous undertakings : vicit amor patriae , or certainly he who had upon his brest and all his undertakings self-contempt so eminently engraven , could not have persisted wrestling with so many difficulties , to the end of his dayes : It was Jerusalem , and the prosperity thereof , which was preferr'd to his chief joy . Neither 3 Did he come short in Righteousnesse in the administration of that high place whereto he was called ? nay , then this , there was not a more eminent stone in that Diademe which he had in the earth . If he lay not at the bottom , yet at least he had a signall concurrence in such Acts of Justice , as Antiquity hath not known , and Posterity will admire . Neither was it this or that particular act that did in this bespeak his praise , but a constant will and purpose of rendring to every one his due . I shall not insist upon particulars , in these and sundry other personall Qualifications , between the persons mentioned a Parallel may lie . 2 As to Employment , that of Daniel was mentioned before : it was the receiving , and holding out from God , Visions of signal providentiall Alterations , disposing and transposing of States , Nations , Kingdoms , and Dominions ; what he had in Speculation , was this mans part to follow in Action , he was an eminent instrument in the hand of God in as tremendous Providentiall Alteration , as such a spot of the World hath at any time received since Daniel , foresaw in generall them all : and this , not as many have been carried along with the stream , or led by outward motives , and considerations far above their own principles and desires , but seeingly and knowingly , he closed with the minde of God , with full purpose of heart , to serve the will of the Lord in his Generation . And on this account did he see every mountain made a plain before-hand , by the Spirit of the Lord , and staggered not at the greatest difficulties , through unbelief , but being stedfast in faith , he gave glory to God . And to compleat the Parallel , as Daniel's Visions were still terminated in the Kingdom of Christ ; so all his actions had the same aime and intendment . This was that which gave life , and sweetnesse to all the most dismall and black engagements that at anytime he was called out unto . All made way to the comming in of the promised glory . It was all the vengeance of the Lord and his Temple . A Davidicall preparation of his paths in bloud , that he might for ever reign in Righteousnesse and Peace ; but be he so or so , the truth of our Proposition is confirmed towards him . There is an appointed season when the Saints of the most eminent abilities in the most usefull Employments shall receive their dismission , &c. I shall briefly open the rest of the words , and so take up the proposition again , which vvas first laid dovvn . 2 Then , there is the term allotted to him in this state of his dismission , untill the end be . Three things may be here intended in this vvord end , untill the end be . 1 The end of his life , Go thou thy wayes to the end of thy life , and dayes ; but this we before disallowed , not consenting that Daniel received a dismission from his Employment , before the end of his life and pilgrimage . 2 The end of the World , Go thy wayes to the end of the World : till then thou shalt rest in thy grave ; but neither yet doth this seem to be peculiarly intended in these vvords . The vvords in the close of the text do expresly mention that , calling it the end of the dayes ; and in so fevv vvords , the same thing is not needlesly repeated : besides , had this expression held out the vvhole time of his abode in the state of rest here signified , it must have been , Go thou thy wayes , for thou shalt rest untill the end be ; So that , Thirdly , the end here is to be accommodated unto the things , whereof the Holy Ghost is peculiarly dealing with Daniel ; and that is the Accomplishment of the great Visions which he had received , in breaking the Kingdomes of the World , and setting up the Kingdome of the holy One of God : Daniel is dismissed from further attendance in this service , he shall not see the actuall Accomplishment of the things mentioned , but is dismissed and laid , aside unto the end of them . The vvord , untill , in the Scripture is not such a limitation of time , as to assert the contrary to vvhat is excepted , upon its accomplishment : untill the end , doth not signifie , that he should not rest after the end of the things intimated , no more then it is affirmed that Michal had children after her death , because it is said , that untill her death , she had none , 2 Sam. 6. 23. this then is that end that he is dismissed unto ; the appointed season for the accomplishment of those glorious things which he had foreshovvn . Obs. God oftentimes suffers not his choicest servants to see the issue and accomplishment of these glorious things wherein themselves have been most eminently engaged . 3 The third thing ( that vve may make haste ) is his state and condition , during the time vvhich he lies under this dismission , in these vvords , for thou shalt rest . There is nothing of difficulty in these vvords , but vvhat vvill naturally fall under consideration in the opening of the proposition which they hold out ; which is Obs. 3. The condition of a dismissed Saint is a condition of Rest , Thou shalt rest untill the end be . What this rest is , and from what , with wherein it consists , shall be afterwards explained . 4 The last thing in the Text is ; the utmost issue of all these dispensations , both as to his fore-going labour , and his present dismission , and following Rest . Thou shalt stand in thy lot , &c. Here are two things considerable in these words , The season of the accomplishment of what is here foretold , and promised unto Daniel , and that is in the end of the dayes , that is , when time shall be no no more , when a period shall be put to the dayes of the World : called the last day , the great day , the day of Judgement ; that is the season of the accomplishment of this promise , the day wherein God will judge the world , by the man whom he hath ordained . Obs. There is an appointed determinate season , wherein all things and persons according to the will of God will run into their utmost issue and everlasting condition . 2 The thing foretold , and promised , that is , that he should stand in his lot . Obs. There is an appointed lot for every one to stand in , and measured portion , which in the end they shall receive . 2 There is an eminent lot hereafter , for men of eminent employment for God here . I shal not be able to handle all these several Truths which lie in the words ; those only which are of most Importance and most suitable , may briefly be handled unto you , and the first is , There is an appointed season wherein the Saints of the most eminent abilities , in the most usefull Employments must receive their dismission , Zach. 1. 5. Your Fathers where are they ? and the Prophets do they live for ever ? Fathers , and Prophets have but their season , and they are not : They have their dismission ; so old Simeon professeth , Nunc Dimittis , Luke 2. 29. Now thou givest me a dismission : they are placed of God in their station , as a Centinel in his Watch-tower , and they have their appointed season , and are then dismissed from their Watch . The great Captain of their salvation comes , and saith , Go thou thy wayes , thou hast faithfully discharged thy duty ; go now unto thy rest . Some have harder service : some have harderduty then others : some keep guard in the Winter , a time of storms and temptations , trials and great pressures : others in the sun-shine , the Summer of a more flourishing estate and condition ; yet duty they all do ; all attend in the service ; all endure some hardship , and have their appointed season for their dismission : And be they never so excellent at the discharging of their duty , they shall not abide one moment beyond the bounds which He hath set them , who saith to all his creatures , thus far shall you go and no further . Oftentimes this dismission is in the midst of their work , for which they seem to be most eminently qualified . The three most eminent works of God , in and about his children , in dayes of old , were 1 His giving his people the Law , and setling them in the land of Canaan . 2 His recovering them from the Babylonish Captivity , and 3 His promulgation of the Gospel unto them . In these three works , he employed three most eminent persons ; Moses . in the first ; Daniel in the second , and John Baptist in the third , and neither of them saw the work accomplished , wherein they were so eminently employed : Moses died the yeer before the people entred Canaan : Daniel , some few yeers before the foundation of the Temple : and John Baptist in the first yeer of the Baptisme of our Saviour , when the Gospel which he began to preach , was to be published in its beauty and glory . They had all but their appointed seasons , though their abilities were eminent : who like unto them , and their employment excellent , what like it in the earth ? yet at their seasons , they must go their ways to rest , and lie down , till they stand in their lot at the end of the dayes . Reas. 1. The generall condition of their mortality doth require that it should be so : It is appointed to all men once to die , Heb. 9. 27. There is a stable law fixed concerning the sons of men , that is not upon the account of any usefulness here to be dispensed withall , The number of our moneths are with God ; he hath fixed our bounds , which we shall not passe : our dayes are as the dayes of an hireling , that have a certain prefixed and determinate end : their strength is not the strength of stones , neither is their flesh of brasse , that they should endure for ever . See Job 14 , 10 , 11 , 12. This ( I say ) requires that there should be an appointed season for their Employment , for it is so for their lives : and yet there is more in it then this : for in the course of 5000 yeeres , God hath exempted two persons by his Sovereignty from the condition of mortality , who walked with him in their generations . So that the bounds fixed to them were not upon the account of their lives , but meerly of the work they had in hand . 2 God doth it , that he may be the more eminently seen in the carrying on his own works , which in their season he commits to them . Should he leave his work always on one hand it would seem at length to be the work of the Instrument only . Though the people opposed Moses at the first , yet it is thought they would have worshipped him at the last : and therefore God buried him where his body could not be found . Yet indeed he had but the lot of most , who faithfully serve God in their generations : despised whilest they are present , idolized when they are gone . I do not know of any great work , that the Lord carried out the same persons to be the beginners and enders of . He gave them all their seasons , that his power and wisdome might the more evidently appear in carrying it from one hand to another . 3 God makes room as it were in his Vineyard , for the budding , flourishing and fruit-bearing of other Plants which he hath planted . Great Employments call for great exercise of graces . Even in Employments in and about providentiall things , there is the exercise of spirituall grace : as much Faith and Prayer , as much communion with God , walking before him and wrestling with him , may be used in casting down of Armies , as in setting up of Churches : God exerciseth all the graces of his , in the work he calleth them out unto . He principles them , by faith and fellowship with himself , for their Employment ; and therefore He gives each individuall , but his appointed season , that others in whose hearts he hath lodged the same spirit wherewith they are endued , may come forth , and shew the fruits thereof . Daniel lieth down in the dust , in rest and peace , and why so ? the spirit of prophecie is poured out on Haggai and Ze●hariah , &c. they must also carry on this work , and beare my name before my people . Consider the use of this . Vse 1. of Exhortation unto all that are imployed in the work of God , especially such as with eminent Abilities are engaged in eminent Employments , you have but your alotted season for your work : your day hath its close , its evening : your night cometh , wherein none can work : The grave cannot praise the Lord , death cannot celebrate him , it 's the living , the living that are fitted for that worke , Isa. 38. 18 , 19. It is true , men may alot you your season , and all in vain , but your Times are in the hand of God ; that which he hath appointed out unto you shall stand ; be you never so excellent , never so usefull , yet the dayes of your service are as the dayes of an hireling , that will expire at the appointed season : be wise then to improve the time that is in your hands ; this is the praise of a man , the onely praise whereof in this world he is partaker , that he doth the will of God , before he fall asleep : that he faithfully serves his generation , untill he be no more . For a dying man to wrestle with the rebukes of God , and the complaints of his own conscience , for meeting with the end of his dayes , before he hath attained the midst of his duty , is a sad condition . You have your season , and you have but your season , neither can you lye down in peace , untill you have some perswasion that your worke as well as your life is at an end ; what ever then you finde to do , do it with all your strength , for there is neither wisdome , nor power in the grave whither you are going , Ecclesiast . 9. 10. Some particular Rules may direct you herein . 1 Compare yonr selves with the Saints of God , who were faithfull in their generations , and are now fallen asleep ; What a deal of work did Josiah do in a short season ? what a Light did John set up in a few yeares ? with what unwearied paines and industry did our deceased friend serve his generation ? It is said of Caesar , that he was ashamed of his own sloth , when he found that Alexander had conquered the Eastern world , at the age wherein he had done nothing . Behold here , one receiving his dismission about the age of 40 yeares , and what a world of work for God , and the Interest of the Lord Christ did he in that season ? and how well in the close , hath he parted with a temporall life for him , who by his death procured for him an eternall life , And now Rest is sweet unto this labouring man . Provoke one another by examples . 2 Be diligent to passe through your work , & let it not too long hang upon your hands : Your appointed season may come before you bring it to the close ; yea search out work for God . You that are intrusted in power , trifle not away your season . Is there no oppressed person that with diligence you might relieve ? is there no poor distressed Widow or Orphane , whose righteous Requests you might expedite and dispatch ? are there no stout offenders against God and man that might be chastized ? are there no slack and slow Counties and Cities in the execution of Justice , that might be quickened by your example ? No places destitute of the Gospel that might be furnished and supplyed by your industry and wisdome ? can you not finde out something of these or the like nature to be dispatched with vigour and diligence ? nay do not innumerable particulars in each kinde lye upon your hands ? And is not your performance of them such a sacrifice as wherewith God is not well pleased ? your time is limited and appointed , you know not how soon you may be overtaken with it ; and would it not be desireable unto you , that you had done these things ? will it be bitternesse in the end , that you so laid out your endevours ? Vse 3. All men have but their seasons in any worke , onely God abideth in it for ever : in every undertaking let your eye still be on him , with whom is the fulnesse and the residue of the spirit . Jeremiah's great bewailing of Josiah's death was doubtlesse made upon the account of his discerning that none would come after him to carry on the worke which he had begun , but the wickednesse of that people was come to their height : else God can raise up yet more Josiahs : let him be eyed as the principall and onely abiding Agent in any great undertaking . In the residue of the observations I shall be very brief . The next is . Obs. 2 God oftentimes suffers not the choicest of his servants to see the accomplishment of those glorious things wherein themselves have been most eminently engaged . The case of Moses is most eminently known , he had a large share in suffering the persecutions which were allotted to the people : 40 yeers banishment he endured in the Wildernesse , under the reproach of Christ 40 yeers more spent in wrestling with innumerable difficulties , dangerous perils , mutinies , wars and contentions . At the close when he comes to look upon the Laud , when the end of all that dispensation was to be wound up , and the Rest and Reward of all his toile and labour to be had , which formerly he had undergone for tvvice 40 yeers ; Go thou thy wayes , saith the Lord , thou shalt rest , take thy dismission , thou shalt not enter into the good Land , lie down here in the Wildernesse in peace . John Baptist goes and preaches the drawning nigh of the kingdom of God , but lived only to point out Christ with his finger , cryes ; Behold the Lambe of God , I must decrease , and is cut off . David makes the great preparation for the Temple , but he shal not see so much as the foundation laid . Men must take their appointed lot . God will send by the hand of him whom he will send . Daniel must rest untill the end be . It is said of some they began to deliver Israel . The case of Zerobbabel was very rare , who saw the foundation , and also the top-stone of the Temple laid , and yet the work of Jerusalem was not halfe finished in his dayes , as you may see , Zach. chap. 1. Reason 1. God oftentimes receives secret provocations from the choicest of his servants , which moves him to take them short of their desires . Those of his own whom he employes in great workes , have great and close communion with him . God usually exercises their spirits in neer acts of fellowship with himself : they receive much from him , and are constrained to unburthen themselves frequently upon him ; now when men are brought into an intimacy with God , and have received great engagements from him , the Lord takes notice of every working and acting of their soules in an especiall manner , and is oftentimes grieved and provoked with that in them which others can take no notice of : let a man read the story of that action of Moses , upon which the Lord told him directly he should not see the finishing of the work he had in hand , nor enter into Canaan , Numb. 20. 7 , 8 , 11. It will be a hard matter , to finde out wherein the failing was : he smote the Rock with the rod , with some words of impatience , when he should onely have spoken to it , and this with some secret unbelief , as to the thing he had in hand : God deales with others visibly , according to their outward Actions , but in his own he takes notice of all their unbelief , fears , withdrawings , as proceeeding from a frame in no measure answering those gracious discoveries of himselfe , which he hath made unto them , and on this account it is , that some are taken off in the midst of their work . 2 To manifest that he hath better things in store for his Saints then the best and utmost of what they can desire or ayme at here below . He had a heaven for Moses , and therefore might in love and mercy deny him Canaan . He employeth some eminently , their work is great , their end glorious , at the very last step almost of their journey , he takes off one and another , le ts them not see the things aymed at : this may be thought hard measure , strict severity , exact justice , yea as Job complains , taking advantages against them ; see but what he calls them to , in calling them off from their greatest Glories and Excellencies on the earth , and all this will appear to be love , tendernesse and favour in the highest . Whilest you are labouring for a handfull of first fruits , he gives you the full harvest ; Whilest you are labouring for the figure here below , he gives you the substance above . Should you see the greatest worke , wherein any of you were ever ingaged , brought to perfection , yet all were but as a few drops compared with that fulnesse which he hath prepared for you . The Lord then doth it to witnesse to the children of men , that the things which are seen the best of them , are not to be compared with the things that are not seen , yea the least of them , in as much as he takes them whom he will honour , from the very doore of the one , to bear them into the other . The meanest enjoyment in heaven is to be preferred before the richest on earth , even then when the Kingdome of Christ shall come in most beauty and glory . Use 2. You that are ingaged in the work of God , seeke for a reward of your service in the service it selfe . Few of you may live to see that beauty & glory which perhaps you aime at as the end of all your great undertakings for God , whereinto you have been engaged . God will proceed his own pace , and calls on us to go along with him , and in the mean time , untill the determinate end come , to wait in faith , and not make haste . Those whose mindes are so fixed on , and swallowed up with some End ( though good ) which they have proposed to themselves , do seldome see good dayes , and serene in their own soules , they have bitternesse , wrath and trouble all their dayes : are still pressing to the end proposed , and commonly are dismissed from their station before it be attained . There is a sweetnesse , there is a wages to be found in the work of God it selfe : men who have learned to hold communion with God in every work he calls them out unto , though they never see the maine harvest they aime at in generall , yet such will rest satisfied and submit to the Lords limitation of their time : they bear their owue sheaves in their bosomes . Seeing God oftentimes dismisses his choisest servants , before they see , or taste of the maine fruits of their endeavours ; I see not upon what account consolation can be had in following the Lord in difficult dispensations , but only in that reward which every duty bringeth along with it , by Communion with God in its performance . Make then this your aime , that in sincerity of heart , you do the work of God in your generation : finde his presence with you , his Spirit guiding you , his Love accepting you , in the Lord Christ , and when ever you receive your dismission , it will be Rest and peace , in the meane time , you will not make haste . 2 See a bottome and ground of Consolation , when such eminent Instruments as this departed worthy , are called off from their station when ready to enter upon the harvest of all their labours , watchings , toylings , and expence of bloud , God hath better things for them in store , abiding things , that they shall not injoy for a day or two , which is the best of what they could hope for here , had they lived to see al their desires accōplished ; but such as in the fulnesse whereof , they may lie downe in peace to eternity . Why do we complaine ? for our ovvne losse ? is not the residue , and fulnesse of the Spirit vvith him , vvho gave him his dismission ? for his losse , he lived not to see Ireland in peace , but enjoyes the glory of that eternall Kingdome that vvas prepared for him before the foundation of the World , vvhich is the condition held out in the third observation . Obs. The condition of a dismissed Saint is a condition of Rest , Go thy way , untill the end be ; for thou shalt rest . The Apostle gives it in as the issue of a discourse from a passage in the Psalmes , there remaineth , Therefore a rest unto the people of God , Heb. 4. 9. it remains , and is reserved for them , this the Lord hath solemnly proclaimed from Heaven , Revel. 14. 13. Blessed are the dead which die in the Lord , from henceforth , yea , saith the Spirit , that they may rest from their labours , and their works do follow them : they go into a blessed condition of rest ; There is not any notion under which the State of a dismissed Saint , is so frequently described as this , of Rest , which indeed is the proper end and tendency of all things ; their happinesse is their rest ; their rest is all the happinesse they can be partakers of : Fecisti nos ad te Domine , & inquietum est cor nostrum , donec veniat ad te . Now Rest holds out two things unto us , 1 A freedom from what is opposite thereunto , wherein those that are at rest , have been exercised , in reference whereunto they are said to be at rest . 2 Some thing which suites them , and satisfies their nature in the condition wherein they are ; and therefore they are at rest , which they could not be , were it not so with them , for nothing can rest , but in the full fruition , and enjoyment of that which satiates the whole nature of it in all its extent and capacity . We must then briefly inquire , 1 what it is that the Saints are at rest from , and secondly , what it is that they are at rest in , which I shall do very speedily . 1 The many particulars which they are at rest from , may be referred unto two general heads , 1 Sin . 2 Labour , and travel . 1 Sin ; this on all consideration , whatever , is the main disquietnesse of the soule ; Temptations to it , Actings in it , troubles for it , they are the very Egypt of the soule , it's house and place of bondage , and vexation ; either the power of it indwelling , or the guilt of it pressing , are here still disquieting the soule . For the first , how doth Paul complain , lament , yea cry out concerning it , Rom. 7. 24. O wretched man that I am ! and what a sad , restlesse , and tumultuating condition upon this account doth he describe in the Verses foregoing ? The best , the wisest , the holiest of the Saints , on this account are in a restlesse condition . Suppose a man a conquerour in every battel , in every combate that he is engaged in , yet vvhilest he hath any fighting , though he be never foiled , yet he hath not peace . Though the Saints should have successe in every engagement against sin , yet because it vvill still be rebelling , still be fighting , it vvill disturbe their peace . 2 So also doth the guilt of it ; our Saviour testifieth , that a sense of it wil make a man to be weary and heavy-laden , Mat. 11. 28. This oftentimes makes the Inhabitants of Sion , say they are sick , for though an end be made of sin as to the guilt of it in the bloud of Christ , yet by reason of our darknesse , folly , and unbeliefe , and the hiding of the countenance of God , the conscience is oftentimes pressed with it , no lesse then if it lay indeed under the whole vveight and burthen of it . I shall not instance in more particulars , concerning this cause of want of rest , and disquietnesse , the perplexity of Temptations , buffettings & winnowings of Satan , Allurements and Affrightments of the World , darknesse and sorrows of unbeliefe , and the like do all set in against us upon this account . This in general is the first thing , that the dismissed Saints are at rest from : They , sin no more , they wound the Lord Jesus no more , they trouble their own souls no more , they grieve the Spirit no more , they dishonour the Gospel no more , they are troubled no more with Satans Temptations without , no more with their own corruption within , but lie down in a constant enjoyment of one everlasting victory over sin , with all its Attendants : saith the Spirit , They rest from their labours , Revel. 14. those labours which make them faint , and vveary , their contending with sin to the uttermost ; they are no more cold in communion , they have not one thought that wanders off from God to Eternity : they lose him no more , but alwayes lie down in his bosome vvithout the least possibility of disturbance . Even the very Remembrance of sin is svveet unto them , when they see God infinitely exalted , and admired in the pardon thereof . They are free from trouble , and that both as to doing , and suffering : fevv of the Saints , but are called out in one kinde or another to both these . Every one is either doing for God , or suffering for God , some both do and suffer great things for him : in either of them there is pain , vvearinesse , travel , labour , trouble , sorrovv-and anxiety of spirit ; neither is there any eminent doing or vvorking for God , but is carried on vvith much suffering to the outvvard man . What a life of labour and trouble did our deceased friend lead for many yeers in the flesh ? hovv vvere his dayes consumed in travel ? God calling him to his foot , and exercising him to understand the svveetnesse of that promise , that they that die in him , shall have rest : many spend their dayes deliciously , vvith so much contentment to the flesh , that it is impossible they should have any foretaste and svveet rellish of their Rest that is to come . The Apostle tels us that there remains a Rest for the people of God ; and yet vvithall , that they vvho believe are entred into that Rest , those vvho in their labours , in their Travels do take in the svveetnesse of that promise of Rest , do even in their labour make an entrance thereinto . This then secondly , they rest from all trouble and anxiety that attend them in their pilgrimage , either in doing or suffering for God . Heb. 4. 10 , 7. They enter into rest , and cease from their work ▪ God wipes all tears from their eyes , there is no more watching , no more fasting , no more wrestling , no more fighting , no more bloud , no more sorrow , the ransomed of the Lord do return vvith everlasting joy on their heads , and sorrovv & sighing flyavvay . There Tyrants pretend no more title to their Kingdom ; Rebels lie not in vvait for their bloud ; they are no more awakened by the sound of the Trumpet , nor the noise of the Instruments of death : They feare not for their relations , they weep not for their friends , the Lambe is their Temple , and God is all in all unto them . 2 This will not compleat their Rest , something further is required thereto : even something to satisfie , everlastingly content and fill them in the state and condition wherein they are . Free them in your thoughts from what you please , without this , they are not at rest . This then you have in the second place , God is the rest of their soules , Psal. 116. returne to thy rest , O my sou . Dismissed Saints rest in the bosome of God , because in the fruition and enjoyment of him they are everlastingly satisfied , as having attained the utmost end whereto they were created , all the blessednesse whereof they are capable . I could almost beg for liberty a little to expatiate in this meditation of the sweet , gracious , glorious , satisfied condition , of a dismissed Saint . But the time is spent , and therefore without holding out one drop of water to quench the feigned fire of Purgatory , or drawing forth any thing to discover the vanity of their Assertion , who affirme the soul to sleep , or to be nothing untill the Resurrection ; or their 's who assigning to them a state of subsistence and perception , do yet exclude them from the fruition of God , without which there is no Rest , untill the end of all , with such other by-perswasions , as would disquiet the condition , or abridge the glory of those blessed soules , which yet were a facile undertaking , I shall draw towards a close . There are 3 points yet remaining , I shall speak onely to the first of them , and that as an use of the doctrine last proposed , and I have done . 1 Then you see there is an appointed determinate season , wherein all things and persons , according to the will of God will runne into their utmost issue and everlasting condition . Thou art going , who ever thou art , into an abiding condition , and there is a lot appointed for thee , wherein lies an Estate everlastingly unchangeable . It is the utmost end whereunto thou art designed , and when once thou art entred into that lot , thou art everlastingly engaged : no more change , no more alteration , if it be well with thee , it will abide : if otherwise expect not any relief . In our few dayes we live for Eternity , in our mutable estate we deal for an unchangeable condition . It is not thus onely in respect of particulars , but God hath appointed a day , wherein he will judge all the World by the man whom he hath ordained . An End is comming unto all that whole dispensation under which we are . To you who by the riches of free grace have obtained union and communion with the Lord Jesus , Rest and Peace , when God shall everlastingly raine snares , fire and brimstone upon the workers of Iniquity . Some mock indeed , and say , where is the promise of his Comming ? but we know , the Lord is not slack , as some men count slacknesse , but exerciseth patience untill the appointed season , for the bringing about of his own glorious Ends , which he hath determined concerning his creatures . Why should we then complain , when any one , perhaps before our expectation , but yet according to Gods determination , makes an entrance into the end of all ? All things work , to that season . This state of things is not for continuance . That which is incumbent , is in this uncertain space of time alotted to us , to give all diligence to make our calling and election sure , as also to serve the Lord faithfully in our Generations , wherein we cannot be surprized : we have an example in him who is gone before ; It is true , the Lord Jesus is our primitive pattern and example : but those also who have followed him , wherein they have followed him , are to be eyed and marked as provocations to the same labour of faith and love , wherein they were exercised . And that this use may be made by this Assembly , I shall adde one word concerning him from whom is the occasion thereof . Every man stands in a threefold capacity . 1 Naturall 2 Civill . 3 Religious . And there are distinct Qualifications , that are suited unto these severall capacities . To the first as the ornaments and perfections of Nature , are suited some seeds of those Heroicall vertues , as courage , permanency in businesse , &c. which being in themselves morally indifferent , have their foundations eminently laid in the Natures of some persons , which yet hinders not , but that their good Improvement is of grace . 2 To the second , or mans civill capacity , there are many eminencies relating as peculiar endowments , which may be referred unto the three heads of Ability , Faithfulnesse , and Industry , that through them neither by weaknesse , treachery nor sloth the workes and employments incumbent on men in their civill state and condition may suffer . 3 Mens peculiar ornament and emprovement in their Religious capacitie , lies in those fruits of the Spirit which we call Christian Graces : of these in respect of usefulnesse there are three most eminent , viz. faith , love , and selfe-deniall . I speak of them upon another account then the Apostle doth , where he placeth hope amongst the first three of Christian Graces . Now all these in their severall kindes vvere as eminent in the person deceased in his severall capacities , as perhaps is usually found in any one in a generation . My businesse is not to make a Funerall Oration . onely I suppose that without offence I may desire , that in courage and permanency in businesse , ( which I name in opposition to that unsetled pragmatical shufling disposition which is in some men ) in ability for wisdome and counsell , in faithfulnesse to his trust and in his trust , in indefatigable Industry in the pursuit of the work committed to him , in faith on the promises of God , and Acquaintance with his mind in his mighty works of providence , in love to the Lord Jesus and all his Saints , in a tender regard to their Interest , delight in their society , contempt of himself and all his for the Gospel's sake , with eminent self-deniall in all his concernments , in impartiality and sincerity in the execution of justice , that in these and the like things we may have many raised up in the power and spirit wherein he walked before the Lord , and the Inhabitants of his Nation . This ( I say ) I hope I may speake without offence he upnn such an occasion as this ; my businesse being occasionally to preach the Word , not to carry on a part of a Funerall Ceremonie , I shall adde no more , but commit you to him , who is able to prepare you for your eternall condition . FINIS . 
A96103	----	The holy longing: or, The saints desire to be with Christ: delivered in a sermon at Al-hallows Lumbard-street, Aug. 24. 1658. At the funeral of Mr. Jacob Stock. / By Thomas Watson minister of Stephens Walbrook in the city of London. Watson, Thomas, d. 1686. This text is an enriched version of the TCP digital transcription A96103 of text R204059 in the English Short Title Catalog (Thomason E1864_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 58 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A96103 Wing W1130 Thomason E1864_2 ESTC R204059 99863769 99863769 115983 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96103) Transcribed from: (Early English Books Online ; image set 115983) Images scanned from microfilm: (Thomason Tracts ; 232:E1864[2]) The holy longing: or, The saints desire to be with Christ: delivered in a sermon at Al-hallows Lumbard-street, Aug. 24. 1658. At the funeral of Mr. Jacob Stock. / By Thomas Watson minister of Stephens Walbrook in the city of London. Watson, Thomas, d. 1686. [8], 55 [i.e. 53], [1] p. Printed by E.M. for Ralph Smith, at the sign of the Bible in Corn-hill, near the Royal Exchange., London, : 1659. Pages 52, 53 misnumbered 53, 55. Annotation on Thomason copy: "Sep". Reproduction of the original in the British Library. eng Stock, Jacob, d. 1658 -- Early works to 1800. Bible. -- N.T. -- Philippians I, 23 -- Sermons. Funeral sermons -- 17th Century. A96103 R204059 (Thomason E1864_2). civilwar no The holy longing: or, The saints desire to be with Christ:: delivered in a sermon at Al-hallows Lumbard-street, Aug. 24. 1658. At the funer Watson, Thomas 1659 9994 9 190 0 0 0 0 199 F The rate of 199 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-05 Robyn Anspach Sampled and proofread 2007-05 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE HOLY LONGING : Or , The SAINTS DESIRE To be with CHRIST : Delivered in a SERMON At Al-hallows Lumbard-street , Aug. 24. 1658. At the Funeral of Mr. JACOB STOCK . By THOMAS WATSON Minister of Stephens Walbrook in the CITY of LONDON . I would not live alwayes , Job 7. 16. In this we groan earnestly , desiring to be cloathed upon with our house which is from heaven , 2 Cor. 5. 2. Mors porta gloriae . Bernard . London , Printed by E. M. for Ralph Smith , at the sign of the Bible in Corn-hill , near the Royal Exchange . 1659. TO THE VERTUOUS , His much esteemed Friend , Mrs. ELIZABETH STOCK . Loving friend , THough I was put upon some straits of time , ( other occasions intervening when this Sermon was to be preached ) yet at your request to me to publish it , and the desire of some of your Relations to whom I stand obliged , I knew not how in civility to deny . The subject of this following discourse , is , The Saints desire to be with Christ ; and surely if Christ be all in all , Col. 3. 11. all marrow and sweetnesse , no wonder that they who can claim a propriety , desire possession , and thirst after the embraces of that dear Saviour , in whose presence is fulness of joy * as touching the present sad providence wherewith the Lord hath exercised you , let not your heart despond ; though God allowes you tears , yet you may not mourn without hope , nor beyond measure ; let them that weep , be as if they wept not , 1 Cor. 7. 30. If God hath given you Christ , you have enough , you need not envy any living , or over-grieve him who is dead * ; The star-light of Relations is superabundantly recompenced with the golden beams of this Sunne of righteousnesse . If these few lines ensuing may do good to any , adding some holy oyle to the flame of their affections , ungluing them from the world , and fixing their hearts more upon the Lord Jesus , I have what I aimed at ; I shall leave all to the blessing of the Almighty , and rest , From my Study at Stephens Walbrook . Novemb . 3. 1658. Yours , In all Christian service , THOMAS WATSON . ERRATA . PAg. 16. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 17. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . PHILIPP . 1. 23. For I am in a strait betwixt two , having a desire to depart , and to be with Christ which is far better . WE are met to solemnize the Funerals of our friend deceased , and so performe the last Office of love . A glasse of Mortality is here set before us , wherein we may see our own fragil condition . There is a sentence passed upon us all ; statutum est , — it is appointed unto men once to dye , Heb. 9. 27. So that our life is but a short Reprieval from death , which is granted to a condemned man . A wise mans life ( saith Plato ) is nothing else but a contemplation of death . The Lord would have us inure our selves to dying thoughts , * and as it were by meditation often to stretch our selves upon our death bed . God clothed our first Parents with skins of dead Beasts , and feeds us with dead flesh , that so often as we see the death of other creatures , we might not forget our own . The Text presents to us Saint Paul in an holy pathos , or fit of longing to be with Christ . His heart was with Christ , and he wanted only the swift wing of death to carry him thither . I am ( saith he ) in a streight betwixt two , having a desire to depart , and be with Christ , which is far better . I shall briefly explain the terms as they lie in order . I am in a straight betwixt two . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , I am hemm'd in , * it may allude to a Castle which is so straitly beleaguer'd and hemm'd in , that it hath no way to make a sally out . * It fared now with Saint Paul , as with a woman that hath her children at home with her , and her husband beyond the Seas , she would fain be with her husband , yet loth to leave her children : So Paul would gladly have been with Christ , but was loth to leave the Philippians , his spiritual children . Having a desire to depart . 1. The Apostle doth not say oportet , I must depart , but cupio , I desire to depart . All men must depart . * — Pallida mors aequo pulsat pede pauperum Tabernas regumque turres . * — There is a dying principle in all ; the frame and contexture of their body is earthly , and tends to a dissolution . Nebuchadnezzars image , though it had an head of gold , yet feet of clay , Dan. 2. 23. Take the strongest man , let him be Sampson or Hercules , of whom we may say as the Poet , — Illi robur & as triplex circa pectus erat . — Yet he stands upon feet of clay ; he is but pulvis animatus , and must moulder away in time , death will come with an Habeas corpus at last . Tamerlain a Scythian Captain , the terrour of his time , died with three fits of an ague . * The Grammarian who declines all other Nouns , knows not how to decline death . Is my strength ( saith Job ) the strength of stones ? Job 6. 12. Suppose it were , yet , — gutta cavat lapidem , — the continual dropping of sickness would in time wear away this stone . There is no such thing as an earthly eternity ; death is called the house appointed for all living , Job 30. 23. But though death be in it self necessary , to Saint Paul it was voluntary ; it was not so much a debt , as a vote ; * not so much Pauls task , as his choice ; he doth not say , I must be dissolved , but I would be dissolved . Having a desire to depart . 2. The Apostle doth not say , having a desire to dye , but to depart ; [ a lenifying word ] which doth much take off the sharp edge of death , and make it less formidable . This phrase [ to depart ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may refer 1. To Souldiers that pitch their Tents in the Field , and upon the least word of command from their General , loosen the cords of their Tent , and pluck up the stakes , and march forward . * So death doth but loosen the silver cord , * which fastned the soul in its earthly Tent , and a Christian marcheth forward to the Heavenly Canaan . Or , 2. This word [ to depart ] may be a Metaphor taken from Mariners , who loosen Anchor that they may sail from one Port to another : * So Paul desired to loosen Anchor ; death to a believer is but loosning the Anchor , and sailing from one Port to another , from earth to heaven . Beza renders this word [ to depart ] a putting off the harnesse . * Hierom reads it , migrare ex hospitio . The world is an Inne , we are Travellers who take up our lodging here for a night , Paul longed to be out of his Inne . And to be with Christ . The Apostle had three great desires , and they were all centred upon Christ . One was to be found in Christ ; * the other was to magnifie Christ ; * the third was to be with Christ . * Here observe two things . 1. Paul doth not say I desire to depart and be in heaven , but to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with Christ ; it is Christs presence makes heaven , * as the Kings presence makes the Court . 'T is not the Cherubims or Seraphims which make Paradise ; the Lamb is the light thereof , Rev. 21. 23. 2. From the connexion of the words , having a desire to depart and to be with Christ ; we clearly see that the soul of a believer doth not sleep in the body after death , ( a drowsie opinion ) but goes immediately to Christ . * Upon the divorce of the soul from the body , there follows an Espousal of the soul to Christ , 2 Cor. 5. 8. Absent from the body , present with the Lord . * It were better for believers to stay here , if they did not presently go to Christ after death . For here the Saints are daily improving their graces , here they have many praelibamina , sweet tasts of Gods love , so that it were better to stay here ; and Paul wished that which would be to his losse , if the soul should sleep in the body , and not go immediately after death to Christ . * Which is farre better . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a believer is no looser by death . His change is for the better ; a science that is grafted into a better stock , and planted in a better soil is no wayes damnified . A believer after death is set into a better STOCK , Christ ; and is planted in a better soile , Heaven ; this can be no losse , but an advantage . Well therefore may the Apostle say , to be with Christ is far better . In the words there are these three parts . 1. Saint Pauls choice ; to be with Christ . 2. The excellency of his choice ; it is farre better . 3. The nodus , or the strait he was in ; coarctor , I am in a strait betwixt two ; this holy man was in a great dilemma , he was straitned between service and reward . * He was desirous of glory , yet willing to adjourn his own happinesse , and stay out of heaven a while , that he might be a means to bring others thither . * From the words thus opened , there are three observations . 1. It is the desire of a true Saint to remove from hence , and be with Christ . 2. To be with Christ is far better ; how much better it is , we shall better understand when we are in heaven ; some Angel is best able to speak to this point . 3. That which stayes a Saint here in the World , is a desire of doing service ; This did cast the ballance with the Apostle , and was the only tempting motive to keep him here awhile , he looked upon his abode in the flesh , as an opportunity of service . * Paul was willing to dye , yet content to live , that he might be a Factor for Christ upon earth . I shall at this time insist upon the first proposition . That it is the desire of a true Saint to remove from hence , and to be with Christ ; this proposition hath two branches ; of each distinctly . 1. It is the desire of a true Saint to be gone from hence ; having a desire to depart . What a wicked man fears , that a godly man hopes for . I desire saith Paul to depart ; a sinner cries loth to depart , he doth not say come Lord Jesus , but Stay Lord Jesus ; he would live alwayes here , he knows no other heaven but this , and 't is death to him to be turned out of his heaven . * It was the speech of Axiochus the Philosopher when he was to dye , Shall I be deprived of this light ? shall I leave all my sweet delights ? * David calls death a going out of the World , Psal. 39. 13. A wicked man doth not go out , but is drag'd out ; he is like a Tenant who hath gotten possession , and will not out of the house , till the Serjeants pull him out . If a wicked man were put to his choice , he would never come where God is ; he would choose the Serpents curse , to eat dust , Gen. 3. 14. but not return to dust . If a wicked man might be voti compos , have his wish , he would serve no other God but his belly , * and to this he would ever liberally poure drink offerings . But a soul enlivened and ennobled with a principle of grace , looks upon the World as a Wildernesse wherein are fiery Serpents , and he desires to get out of this Wildernesse . Simeon having taken Christ in his armes , cries out , Lord , now lettest thou thy servant depart in peace , Luke 2. 29. He that hath taken Christ in the armes of his faith , will sing Simeons song , Lord , let thy servant depart . David prayed to know the measure of his dayes , Psal. 39. 4. because ( saith Theodoret ) he desired to hear the good news of deaths approach . * The Saints of God have looked upon themselves as imprisoned in the body , and have longed for a Jayle delivery . * The bird desires to go out of the Cage , though it be made of gold . * Hiliaron chides himself that he was no more willing to die ; Go forth my soul , what fearest thou ? * Ignatius was desirous of Martyrdom , that he might gain the presence of Christ in glory . * A Christian of the right breed is ambitiously desirous to put off the earthly cloaths of his body , & make his bed in the grave ; * how is this bed perfum'd with Christs lying in it ? a pillow of down , is not so sweet as a pillow of dust ; a regenerate person looking upon himself as held with the earthen fetter of the flesh , and his soul put into a movable Sepulchre , * cries out with David , O that I had wings like a Dove , that I might flie away and be at rest . Psal. 55. 6. And indeed no wonder a true Saint doth desire a dismisse , and is so earnest to have his Passe to be gone from hence ; * if we consider how beneficial death is to a child of God , it puts a period to all his evils : in particular , there are ten evils that death will put an end to . 1. Death will put an end to a believers sinnes . Sinne is the great incendiary , it doth us all the mischief . Sinne may be compared to the Planet Saturn , which hath a malignant influence ; it is the wombe of our sorrows , and the grave of our comforts . * Sinne is the sinners bond , Acts 8. 23. and the Saints burden , Psal. 38. 3. How is a believer tyred out with his corruptions ? I am weary of my life ( saith Rebecca ) because of the daughters of Heth , Gen. 27. 46. That which makes a child of God weary of his life , is his proud , unbelieving heart : Saint Paul could better carry his iron Chain , than his sinnes ; O wretched man that I am ! who shall deliver me from the body of this death ? Rom. 7. 24. When grace spurs the soul forward , the curben bit of sinne checks it , and pulls it back again . There is much of the Old man in the new man ; * There is a party in every regenerate heart that is true to the Devil ; a party that will not pray , that will not believe . A Christian is like a bowle with a double byas , he hath an earthly byas upon his will , and a spiritual byas , and these draw him several wayes ; the evil I would not , that do I , Rom. 7. 19. Sinne mingles it self with our holy things ; we cannot act either our duties or our graces without sin ; we are like children who cannot write without blotting ! the sweet Rose of grace doth not grow without its prickles ? * No wonder then a believer desires to depart ; death will free him from his spiritual distempers ; when he hath done breathing , he shall have done sinning . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2. Death will put an end to a believers tentations . Our whole life ( saith Austin ) is nothing but a tentation ; * we tread upon snares : Satan is ever casting in the Angle of a tentation , to see whether we will bite ; he knowes how to suit his tentations ; he tempted Achan with a wedge of gold ; he tempted David with beauty ; we cannot lock the door of our heart so fast by prayer , but a tentation will enter : * Sometimes Satan comes more furiously , as a Red Dragon ; sometimes more slily , as a Serpent ; sometimes he baits his hook with Scripture , and tempts to sinne under a mask of Religion , as when he tempts to evil , that good may come of it * . Thus can he transform himself into an Angel of light . Is it not a grievous thing for a Virgin to have her chastity daily assaulted ? Is it not sad to have the Devils bullets continually flying about our ears ? No wonder then a believer is willing to depart ; death will set him out of gun-shot , he shall never be troubled with Satans fiery darts any more ; though grace puts a child of God out of the Devils possession , it is death onely frees him from the Divels tentation . 3. Death will put an end to a believers fears . Fear is the souls palsie ; there is torment in feare , 1 John 4. 18. Cicero calls fear one of the three plagues of Mankinde ; and the best of the Saints {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , are haunted with this evil spirit ; they cannot rejoyce without trembling ; the believer fears lest his heart should put a cheat upon him , he fears God doth not love him he fears lest he should tire in his march to heaven ; the best faith may sometimes have its fears , as the best stars have their twinckling . These fears ( as Socrates saith ) arme a man against himself ; they are very afflictive , leaving sad impressions of melancholy behind . No wonder then a believer longs to depart out of this life ; why should he fear that which frees him from fear ? the King of terrour makes all fear vanish . 4. Death will dry up a believers tears , Rev. 7. 17. And God shall wipe away all tears from their eyes ; weeping is nothing but a cloud of sorrow gathered in the heart , dropping into water . A Christian often hath none to keep him company , but his own griefs and sorrows ; he sits as Israel by the Rivers weeping ; as soon as the child is born , it weeps ; when Moses was born , he was laid in an Ark of bulrushes , where he did as it were baptize himself with his own tears , Exod. 2. 6. And behold the babe wept ; ever since we looked upon the Tree of knowledge , our eyes have watered ; there are many things to occasion weeping . — quidque facis lachrymis opus est . — 1. Our sinnes ; who can look into his own heart with dry eyes ? 2. Losse of relations , which is like the pulling a limb from the body ; Joseph wept over his dead father , Gen. 50. 1. Well then , 't is not to be admired that a believer desires to depart from hence ; he shall leave the valley of tears ; the bottle of tears shall be stop'd ; his water shall be turned into wine , his mourning into musick , his lamentations into Hallelujahs : death is the handkerchief to wipe off all tears . 5. Death will put an end to a believers molestations ; man is born to trouble , Job 5. 7. he is the natural heir to it . This life is subject to injury * ; we do not ( as Seneca saith ) finish our troubles while we live here , but change them . Quisque suos patimur manes . Every one hath his crosse to carry ; sometimes poverty pincheth , sometimes sicknesse tortures , sometimes Law-suits vex ; man is like a Tennis-ball , bandied up and down by providence ; while wicked men are in the world , never look for rest . These troubled Seas ( as the Prophet calls them ) * will be casting forth their foam and mire upon the godly ; and well then may a believer say his Nunc dimittis , Lord , now lettest thou thy servant depart . Death gives a child of God his quietus est * , it sends him a Writ of ease , Job 3. 17. There ( that is , in the grave ) the wicked cease from troubling , and there the weary be at rest . 6. Death puts an end to a believers cares . Care is vexatious and anxious , it eats out the comfort of life ; the Greek word for care {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , comes from a primitive that signifies to cut the heart in pieces ; care doth fret as a canker , it discruciates the minde , it breaks the sleep , it wasts the spirits , this is the wrack which the soul is stretched upon . 'T is hard , I had almost said impossible , to shake off this viper of care while we live ; all our comforts are careful comforts ; care is to the minde , as a burden to the back , it loads the spirits , and with over-loading sinks them ; care is a fruit of the curse ; Adams want of care , hath brought us to care ; have you not sometimes seen the bryar growing by the honey-suckle , so that you cannot well gather the honey-suckle , but you are scratched with the bryar ? Thus in gathering riches , how is the head and heart prick'd with care ? and is there not great reason why a child of God should desire to depart ? is it good being among the briars ? death is the cure of care ; we are thoughtful and solicitous how to get such an estate , how to provide for such a childe ; now death comes to a believer as a friend , and saith , Never perplex and distract thy mind thus , I will free thee from all these heart-killing cares ; I will strike but once , and that stroak shall relieve thee . 7. Death will put an end to the night of desertion ; thou didst hide thy face , and I was troubled , Psal. 30. 7. The soul in desertion , is within an inch of despair ; in affliction the world is against a man , in tentation Satan is against a man , in desertion God is against a man . Alstead calls desertion an agony of conscience ; * this made the Prophet Jonah call the Whales belly the belly of hell , because he was deserted there ; Jonah 2. 2 , 4. Out of the belly of hell cryed I , then I said I am cast out of thy sight . Heman grew distracted upon the suspension of Gods favour , Psal. 88. 16. While I suffer thy terrors , I am distracted ; but death will free from desertion : a believer after death shall never see any more Eclipses ; God will draw aside the Curtain , and pull off his vail , and the soul shall be for ever sunning it self in the light of Gods countenance . 8. Death will put an end to the imperfections of nature . Our natural knowledge is very imperfect ; the most perceptive , intelligent person , may say as Agur , Prov. 30. 2. I have not the understanding of a man . Since the fall , the lamp of reason burns dimme ; there are many arcana naturae , knots in nature that we cannot untie . Why Nilus should overflow in summer , when by the course of nature waters are lowest ; why the Load-Stone should incline to the pole starre ; why the Sea should be higher than the earth , yet not drown it . How the bones grow in the womb , Eccles. 11. 5. Many of these things are riddles and paradoxes ; by eating of the Tree of knowledge , we have lost the key of knowledge ; * how are we maim'd in our intellectuals ! by the fall we have lost our head-piece ; there are some diseases which would make Galens head ake to finde out . The River Euripus was too deep for Aristotle ; the Poet could say , Felix qui potuit rerum cognoscere causas . * — Socrates said on his death-bed , there were many things which he had yet to learn ; our knowledge is like the twilight , dim and duskish : the greatest part of our knowledge , is not so much as the least part of our ignorance , all which considered , no wonder to hear this language from a Saint , cupio dissolvi , I have a desire to depart ; death crowns a Christian with fulnesse of knowledge ; when he is snuffed by death , the candle of his understanding will burn brighter ; at death a child of God doth perfectly recover the use of his reason . 9. Death will put an end to the imperfections of grace ; our graces are our best jewels , but here they are in their infancy and minority ; therefore the Saints are said to receive but primitias Spiritus , the first fruits of the Spirit , Rom. 8. 23. The best Christian is like a childe put out to Nurse , he is very weak in grace , faith is feeble , love luke-warm ; grace though it be not dead , it is sickly , Rev. 3. 2. Strengthen the things which are ready to dye ; grace is like gold in the oare , drossy and impure ; the most refined soul hath some dregs ; this Motto may be written upon a Christians graces ; — plurima desunt — he that shoots furthest in holinesse , comes short of the mark of perfection * ; well then may a believer desire to be dissolved , death will free him from all the imperfections of his holinesse ; it will make him pure as the Angels , not having spot or wrinckle , Ephes. 5. 27. 10. Death will put an end to a weary Pilgrimage ; we are here in a pilgrim condition , 1 Pet. 2. 11. A Christian walks with his Pilgrims staffe in his hand , the staffe of the promise in the hand of faith ; * now death will put an end to this Pilgrimage ; it takes away the Pilgrims staff , and sets a crown upon his head ; no wonder that the gratious soul cries out with Saint Paul , having a desire to depart . Object . But against this it may be objected , some of the Saints have prayed against death ; Hezekiah when the message of death was brought , pray'd against it , and wept sore , Isa. 38. 2 , 3. so that Hezekiah had not a desire to depart . Answ . 1. Hezekiah did not pray simply against death , but in a limited sense , at that time ; there might be several reasons assigned why at that time death was not welcome to him . As , 1. Hezekiah desired to live awhile longer , that he might do more work for God , ver. 38. The dead cannot praise thee ; intimating , that if he had been then taken off by death , he was capable of doing God no more service ; he was loth to be cut down , till he had borne more fruit . Besides , had he then died in the infancy of Reformation , the adversaries of God would have insulted , and made songs of triumph at his Funeral . 2. Hezekiah was unwilling to dye at that time , because he wanted issue . God had promis'd to David , 1 King. 8. 25. That those of his line which were godly , should not want some of their seed to succeed them in the Throne ; now in this respect it was a great discomfort to Hezekiah to dye childlesse ; for he might have thought himself no better than an hypocrite , inasmuch as God had promised issue to the Kings of Davids line that feared him . Upon these , and other considerations , Hezekiah might pray against death at that juncture of time . And whereas it may be said that many of Gods children are unwilling to dye . I answer , a Christian is a compounded creature , flesh and spirit , and from this composition there may be a conflict between the fear of death and the desire of death , but at last the spiritual part prevails ; and as faith grows stronger , fears grow weaker ; thus it was with Paul , having a desire to depart So much for the first branch of the doctrine , that it is the desire of a true Saint to be gone from hence ; [ having a desire to depart . ] 2. I proceed now to the second branch of the doctrine , that it is a Saints desire to be with Christ . Saint Paul long'd to lie on that soft pillow where John the beloved Disciple did , viz. the bosome of Jesus * ; There had been little comfort in departing , if the Apostle had not put in this word , to be with Christ . Death will make a glorious change to a believer ; 't is but crossing the mare mortuum , the dead Sea , and he shall be with Christ . Death to a childe of God is like the Whirl-wind to the Prophet Eliah , it blew off his mantle , but carried the Prophet up to heaven . So death is a boisterous wind which blowes off the mantle fo the flesh , ( for the body is but the mantle the soul is wrapped in ) but it carries the soul up to Christ ; the day of a believers dissolution , is the day of his coronation . Though death be a bitter cup , here is sugar at the bottome , it translates the soul of a believer to Christ ; though the flesh calls death the last enemy , * yet faith calls it the best friend , it brings a man to Christ , which is far better . This word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to be with Christ , implies three things , Intuition . Fruition . Duration . 1. To be with Christ , implies , Intuition , 1 Joh. 3. 2. We shall see him as he is ; here we see him as he is not ; he is not mutable , he is not mortal ; in heaven we shall see him as he is . When Socrates was to die , he comforted himself with this , that he should go to the place where he should see Homer and Musaeus , and other Worthies who lived in the Age before him . A believer may comfort himself with this , that he shall see Christ ; here we see him but through a glass darkly ; but what will it be , when he shall be bespangled in all his Embroidery , and shall shew forth himself in his full glory to his Saints ! * He in Lucian said to his friend , I will shew thee all the glory of Greece , when thou hast seen Solon , thou hast seen all : So he that sees Jesus Christ , sees all the glory of Paradise , Christ being the mirrour of beauty , the quintessence of happinesse . Some ask the question how and in what manner we shall see Christ , whether we shall see his God-head with bodily eyes ? it is not good to be wise above what is written ; thus far I think may with modesty be asserted , that we shall with our bodily eyes , behold Christs humane nature ! His glory as a Mediatour shall be visible to the Saints , and shall be beheld by glorified eyes ; in this sense that Scripture is to be understood , Job 19. 25. with these eyes shall I see God ; great and amazing will that glory be which shall sparkle from the humane nature of Christ ; if his transfiguration was so glorious , * what will his inauguration be . Austin wished that he might have seen three things before he died ; Paul in the Pulpit , Rome in its glory , and Christ in the flesh ; but what were that to this sight of Christ in heaven ? we shall behold not a crucifyed body , but a glorifyed body . 2. To be with Christ , implies Fruition ; we shall not only see him , but enjoy him : therefore in Scripture the Saints are said not only to behold him , but to be glorified with him , Rom. 8. 17. and glory is said not only to be revealed to us , but in us , Rom. 8. 18. And enter thou into the joy of thy Lord , Mat. 25. 21. not only see it , but enter into it . A man may see a fair Arbour drawn upon the Wall , but he cannot enter into it ; this glory of heaven may be entred into ; as the spunge sucks in the wine , so there shall be a libation and sucking in of glory ; from this fruition of Christ , a torrent of divine joy will flow into the soul . 3. To be with Christ , implies Duration , 1 Thes. 4. 17. So shall we ever be with the Lord ; the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the fashion of the world passeth away , 1 Cor. 7. 31. Earthly comforts though they may be sweet , they are swift ; Plutarch reports of Alexander that he caused to be painted on a Table a Sword within a Wheele : implying , that what he had gotten by his Sword was subject to be turned about with the Wheele of providence ; if we had the longest Lease of these things , it would soon be run out ; but this priviledg of being with Christ , runs parallel with eternity : so shall we be ever with the Lord . Use 1. See from hence the difference between a believers departing and a wicked mans departing ; to a believer it is an happy departing , to a wicked man , it is a sad departing , there 's nothing but departing ; he departs out of this life , and he departs from Christ , depart from me ye cursed ; he departs from beams of glory , into flames of fire ; he departs from the society of Angels , into the fellowship of Divels , Mat. 25. 41. He hath never done departing ; 't is mors sine morte , the wicked shall be ever consuming , yet never consumed ; they may tremble to think of departing , well may the mourners go about the street when a wicked man dies ; hell may rightly be called bochim the place of weepers . * See how little cause a child of God hath to fear death , when it carries him to Christ . This is a death-bed cordial ; we are naturally possessed with a strange kind of palpitation and trembling at the thoughts of death , as if we were in a shaking palsie * , whereas there is nothing more really advantagious to a Christian ; death is a bridge that leads to the Paradise of God ; all the hurt that death doth to a believer , is to carry him to Christ , and is not that farre better ? death pulls off the rags of the body , and puts Christs Robes upon the soul . The serious consideration of this would make a believer above the desire of life , and the fear of death . Object . But may a childe of God say , I could rejoyce at the gain of death , but I fear the pain of death . I desire the Haven , but I tremble at the voyage . Answ . 1. In other cases we do not refuse pain ; there is pain in the setting of a bone , in the launcing of a sore , yet we endure the pain contentedly , because it is in ordine ad sanitatem , in order to a cure . Death is an healing thing , it will cure a Christian of all his wounds ; by making one issue , it cures all the rest . 2. Do we endure no pain at all in our life ? Job felt so many miseries , that he did choose rather to die than live , Job 7. 5. & 15. My flesh is cloathed with wormes , my skin is broken and become loathsome , so that my soul chooseth strangling and death , rather than life ; the life of man is a continual catastrophe and is interwoven with miseries : * some have felt more pain in their life , then others have at their death . 3. What are a few pangs of death , compar'd with the pangs of a guilty conscience , or with the flames of hell , which God hath freed a believer from ? How light is death ▪ compar'd with the weight of glory ? 1 Cor. 4. 17. how short , in respect of eternity ? the present suffering is not worthy of the glory which shall be revealed in the children of God , Rom. 8. 18. 4. We make death more than it is ; as the Moabites thought the waters had been blood , when they received only a colour and tincture from the Sun-beams , 2 King. 3. 23. we fancy death worse than it is , we look upon it through a multiplying glasse ; fear makes a Christian see double ; shut the eye of sense , and open the eye of faith , and death will appear lesse formidable . Use 2. Let us then put our selves upon a scrutiny and trial whether we are persons that shall go to Christ when we dye ? 't is certain we shall depart , but the question is whether shall we go to Christ ? Quest . How may that be known ? Answ. If we are in Christ while we live , we shall go to Christ , when we dye ; union is the ground of priviledge ; we must be in Christ , before we can be with Christ * ; many hope to go to Christ when they dye , but they are not in Christ ; are they in Christ that do not know him ? are they in Christ that hate him in his Ministers , in his Ordinances ? oh labour to be in Christ . Quest . How is that ? Answ. By faith ; faith is the uniting grace , it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Chrysostome speaks ; it is the vital , radical , cardinal grace : this gives the interest . Faith is the queen of the graces ; by faith we take Christ as a husband , and give up our selves to him as a Lord ; faith is a Christ approptiating grace ; it hath both a relying and an applying faculty ; Christ is the Ring , faith is the finger that puts on this Ring ; faith opens the Orifice in Christs sides , and drinks in his blood * ; faith is both justifying and sanctifying ; it fetcheth blood out of Christs sides to pardon , and water out of his sides to purge , 1 John 5. 6. Oh with all gettings get faith . Quest . But there is much deceit about this grace ? The Cyprian Diamond ( saith Pliny ) looks like the true Indian Diamond , but it is not of the right kinde , it will break with the Hammer . The Devil hath his bad wares , and counterfeit graces to put off ; how therefore shall we know a true faith from a false and spurious ? Answ. I shall give you two differencing notes . 1. True faith is ever found in an heart deeply humbled for sinne , Acts 2. 37. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they were pricked at their hearts ; here was the first budding of faith ; you never saw a flower grow out of a stone , nor faith out of an heart of stone . Faith is an hearb that grows alwayes in a moist soile , in a weeping eye and a broken heart ; Mark 9. 24. The father of the childe cried out with teares , Lord I believe . This flag of faith grows in the water . 2. True faith is operative ; the Lapidaries say there is no precious stone but hath virtutem insitam , some vertue latent in it ; so we may say of precious faith ; it hath hidden vertue in it , 't is very operative , it works out sin , Acts 15. 9. It works by love , Gal. 5. 6. it is full of good works , James 2. 17. it makes the tongue speak for Christ , the head study , the hands work , the feet runne in the wayes of his commandments ; faith comes with power upon the heart , 2 Thes. 1. 11. The work of faith with power * , it hath a restraining and constraining power ; by this we may know whether ours be a true faith or no . I have read of a father who had three sonnes , and being to dye , he left in his Will all his estate to that son who could finde his Ring with the Jewel which had a healing vertue ; the case was brought before the Judges , the two Elder sonnes counterfeited a Ring , but the younger son brought the true Ring , which was proved by the vertue of it , whereupon his fathers estate went to him ; to this Ring I may compare faith , there is a counterfeit faith in the world , but if we can finde this Ring of faith which hath the vertue in it , both purgative and operative , this is the true faith which doth interest us in and intitle us to Jesus Christ , and if we are in Christ while we live , we shall be with Christ when we dye ; where faith gives a propriety , death gives a possession . Use 3. Here is then comfort in the death of our Religious friends , * , though they depart from us , yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they go to Christ which is farre better ; we should mourne for them who are living , yet dead in sinne ; and rejoyce for them who are dead , yet live with Christ ; This our dear brother interred , had holy pangs of desire which seemed no lesse strong than the pangs of he panted after God as his ultimate and supreme perfection ; he did often with joy repeat the words of the Text , and seemed to roule them as honey under his tongue ; we may therefore entertain good hopes of him that he is placed in that Paradise of God which he thirsted after , I wished him to look up to the merits of Christ ; I must ( saith he ) rest there or no where . O what a comfort is this to think that our friends are not onely taken away from the evil to come * , but that they are with Christ ; why should we be sad at their preferment ? they have their Crowne , 2 Tim. 4. 8. their Throne , Revel. 3. 21. their white Robes , Revel. 7. 9. Why should we weep immoderately for them who have all teares wiped from their eyes ? they enter into the joy of their Lord ; and why should we be swallowed up of grief for them who are swallowed up of joy * ; they that dye in the Lord , are not amissi , but praemissi * , they are not lost , but sent a little before , we shall shortly overtake them . 'T is but awhile when godly friends shall meet in heaven , and feast together at the supper of the Lambe , Revel. 19. 9. 'T is but a while when the Saints shall lie together in Christs bosome , that hive of sweetnesse , that bed of perfume . Blessed are the dead that die in the Lord , Revel. 14. 13. Why should we mourn excessively for them who are blessed ? Oh let us not weep at the felicity of our friends , but rather long to depart and be with Christ , when we shall drink of those Rivers of pleasure which run at his right hand for evermore . FINIS . AN ELEGY Upon the much lamented death of his dear Friend Mr. Stock . MUses avaunt , I need you not t' inspire My duller veins with your Poetick fire . Such an occasion as a doleful Urn , Cannot but make even Parrots Poets turn ; And dumb-born children speak like Cro●sus son , To see their Parents struck at ▪ every stone Can then turn Vocal Mourner , such an Herse ▪ Will make Tully himself to poure forth Verse . Oh happy they who knew thee not , if there Be any such within our Hemispheare ! 'T was blessed ignorance thee not to know , That kept them from the knowledg of their wo ; From direful fears , from griefs soul-piercing dart , From restlesse palpitations of the heart . Methinks I dare not represent thy worth , ( How vast it was ) nor set thy praises forth . Friends , tell not Cambridge that her crown is gone , Nor London what great cause she hath to mourn . Wake not that Lion , grief ; and give no vent To those fierce streams of raging discontent : Lest Jordan like , they quickly overflow Their banks , and drown us in this common wo . His parts so high , that if death had not shown Thy mortal state ; I had not fear'd to own Thee for some nobler creature ; and his fire Of zeal was such as glows in that best Quire Of Seraphims ; there was both light and heat , And all that here below is wondred at : Was Plato's doctrine true , this was the man , The Idea of a solid Christian ? When all the earth turn'd round , and wheel'd about , Reeling now here , now there , ever in doubt , Drunk with opinions , he still like the Sun , Stood firme and fixed in his station . His knowledge deep and large , yet never made Him dare the Preathers Office to invade . He never lik'd to go beyond his reach , Willing he was to learn , though apt to teach . I 'le adde no more , for if I should display His matchlesse treasures , I should fright away Belief , and make doubtful posterity Conclude , I did not write an History Of what thou wast ; ( for who 'l believe one span Could grasp of worth so vast an Ocean ? ) But feign a person in whose name to shew What men should be , not what in thee was true . Mat. Pool . Vpon the much to be lamented death of that hopeful Gentleman , Mr. JACOB STOCK , who died in the flower of his age , &c. THus deaths devouring Sythe stayes not for time , But cuts our choicest Flowers down in their prime : With too much speed she antidates the day , And croppeth off our July flowers in May ; Yea , with an avaritious hand to mock Our future hopes , she robs us of our STOCK ; Not mov'd with sweetnesse , piety or parts , With dearest friends , with wives sad eyes and hearts ; As if the plants of such rare use and show , Might not in a Terrestial Garden grow ; I' th' highest Paradise she hath him set , Where the selectest Nurseries of the earth are met . Where like transplanted stemmes , he now redoubles His breadth and sweetnesse , being grown rich by troubles . So we our losses shall complain no more ; We 've lost our STOCK , but he increast the store . And to that glorious place such beauty brings , As decks * the Garland of the King of Kings . By a friend . The Muses Threnody , and Faiths Epinichion ; Or a funeral Elogy upon the worthy of all memory , Mr. JACOB STOCK . FA . — What! nought but weep , sad Muse ? Up , dry thine eyes , Hang head no more , see how he winged flies Among the Cherubs ; once I saw him dwell Within the Microcosme of a shell : Now perch't in heaven ; Come , let 's up and look him , A feaver hatch't him , then the Angels took him . Mu. — Ah! I 'me undone , He was my Benjamin , my only son , Idolatry I would not recontrive , Or else I 'de call him Moses Redivive For skill in Egypts Arts ; Methinks I see Their Hieroglicks in Logometrie . Great Livye in small skins , or Philadelph The old worlds wonder pi'ld up in a shelf . All Euclids lines concentred in a point , And Ptol'mys broken Sphears right set in joynt . Fa. — Peace babling Muse , dost thou think such man Can grasped be within thy narrow span , Or fully measur'd with thy Pigmies feet , 'Bout whom the widest Orbs could never meet ? His soul 's a pledge in Goshen , spare your grones , Joseph will shortly send for Jacobs bones . C. C. Upon the death of my Worthy Friend Mr. JACOB STOCK . HE only knows , who knows how thou didst live , How much for loss of thee 't is fit to grieve ; And yet our tears would fail us if we were To every vertue bound to pay a tear ; For all those vertues which dispersed shine In several lives , unite their beams in thine ; Thou wast not only kind or liberal , Modest or just , or temperate , but all ; And among all Religion did sway , As the first sphear turns all the orbs one way . Ah! why so soon snatch't hence ! 't is true by noon Thy early vertue all its work had done ; But yet thou should'st have liv'd more leisurely , That we might have observ'd and follow'd thee ; Not pent thy life up in so narrow space , Where whil'st each vertue striving for a place , Crowds to get in before it be too late , Thou liv'st too fast for us to imitate . Since then much of thy life is lost , wee 'l try Some nobler thing , to live as thou didst dye . I. T. FINIS . Notes, typically marginal, from the original text Notes for div A96103e-260 * Ps. 16. 1● . * In uno salvatore omnes florent gemmae ad salutem . Notes for div A96103e-590 * Deut. 3. 2. 29. * in diversa trahor Velasquez . * Significat constringere , & coarctare , sicut sit in obsidionibus . Chemnit . Harm. Note 1. * Ea lege nati sumus . * Hor. lib. 1. Carm. Ode 4. Hor. * Paulus Jovius Elog . lib. 2. * Mori velit non ex debito , sed ex beneplacito . Bern. Note 2. * Eo referri solet cum milites tentoriorum in quibus ad breve tempus commorati sunt , fuues dissolvunt . Velasq. * Eccles. 12. 6. * Significat anchoram solvere . * Metaphora ab iis sumpta , qui curru vecti cum ad locum destinatum pervenerint {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dicuntur , quod equorum lora , & vincula solvere consueverunt . Beza . * Phil. 3. 9. * Phil. 1. 20. * Phil. 1. 23. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Dicunt Anabaptistae animas usque ad resurrectionem corporum sopore quodam pressas , nec in bono esse nec in malo . Estius . * Justorumanimae , m●x us hujus carnis claustra exeunt , in caelestibus sedibus recipiuntur . Anselm . * Electis in morte datur vitae corona , Hierom. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrysost. in loc. * Egregium erga Deum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} specimen . Ver. 24. Doct. Psa. 49. 11. * Hac luce privabor , his orbabor bonis ? Phil. 3. 19. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Theodoret . * Corpus Graeci {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vocant , quia in eo anima quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Stulti est compedes licet aureas amare . * Egredere anima , egredere ; quid times ? * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ignat. Epist. 7. ad Ant. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. hom 5. ad Antioch . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plat. in Cratylo . * Ab hoc corpore suga & elapsio pro summo munere desideratur . Austin . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Macar. hom 16. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Macar. hom 8. * T●nt●t error ut decipiat , tentat dolor ut frangat tentat libido ut accendat , tentat typhus ut extollat . Austin . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Rom. 3. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Socr. Ovid . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Menand. * Isa. 57. 20 * Mors molestiam idimit . Isidor . * Agon conscientiae , anxietas infernalis . * Luke 11. 52. * Virg. Geor. l. 2. * Eccles. 7. 20. * Considerandum est renunciasse nos mundo , & tanquam hospites & peregrinos isthic interim degere . Cyprian de Mortal . Object . Answ . 1. * Joh. 21. 20. * 1 Cor. 15. * In calesti vitâ sine aliquo taedio manens aternitas , inspectio sola divinitatis efficit ut beatius nihil esse possit Cassidor . Ep. l. 5. * Mat. 17. 2. Use 1. Inform . Branch 1. * Mat 8. 12. 2. Branch * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. Object . Answ . 1. * Mors equidem non est mala , sed iter ad mortem miserum . ●rasm . Use 2. Trial. Quest . Answ . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ig● Quest . Answ . * Per fidem Christi sanguinem sugimus & iuter redemptoris nostri vulnera linguam figimus . Cypr. Quest . Answ . * Addit conatum quendam & elevationem animi . Aquin. Use 3. Comfort . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. * Isa. 57. 1. * Mors non est interitus sed introitus , non est exitus sed transitus . Cypr. de mortal . Austin Epist. 6. * Mors non est interitus sed introitus , non est exitus sed transitus . Cypr. de mortal . Austin Epist. 6. 
A96098	----	The crown of righteousness. Set forth in a sermon preached at Stephens Walbrook, May 1. 1656. At the funeral of Thomas Hodges Esquire. / By Thomas Watson, minister of Stephens Walbrook, in the citie of London. Watson, Thomas, d. 1686. This text is an enriched version of the TCP digital transcription A96098 of text R207285 in the English Short Title Catalog (Thomason E882_10). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 74 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A96098 Wing W1120 Thomason E882_10 ESTC R204056 ESTC R207285 99863767 99863767 115981 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96098) Transcribed from: (Early English Books Online ; image set 115981) Images scanned from microfilm: (Thomason Tracts ; 133:E882[10]) The crown of righteousness. Set forth in a sermon preached at Stephens Walbrook, May 1. 1656. At the funeral of Thomas Hodges Esquire. / By Thomas Watson, minister of Stephens Walbrook, in the citie of London. Watson, Thomas, d. 1686. [8], 30, [2] p. Printed for Joseph Crawford, at the signe of the Kings Head in Pauls Church-yard, London, : anno Dom. 1656. With a preliminary imprimatur leaf; the last leaf is blank. Annotation on Thomason copy: "June 26". Reproduction of the original in the British Library. eng Hodges, Thomas, d. 1656 -- Early works to 1800. Bible. -- N.T. -- Timothy, 2nd IV, 8 -- Sermons. Sermons, English -- 17th century. Funeral sermons -- Early works to 1800. A96098 R207285 (Thomason E882_10). civilwar no The crown of righteousness.: Set forth in a sermon preached at Stephens Walbrook, May 1. 1656. At the funeral of Thomas Hodges Esquire. / B Watson, Thomas 1656 13138 28 305 0 0 0 0 253 F The rate of 253 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 John Latta Sampled and proofread 2007-07 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE CROWN OF Righteousness . Set Forth In A SERMON PREACHED At Stephens Walbrook , May 1. 1656. At the Funeral of Thomas Hodges ESQVIRE . By THOMAS WATSON , Minister of Stephens Walbrook , in the Citie of LONDON . 1 SAM. 2. 30. They that honour mee , I will honour . LONDON , Printed for Joseph Cranford , at the signe of the Kings Head in Pauls Church-yard , Anno Dom. 1656. JUNE 10. 1656. Imprimatur Edmund Clamie . TO THE Virtuous , and my worthie Friend , Mris MARY HODGES . HONOURED FRIEND ! IT was not my intention when I preach'd this Sermon , that it should go any further then the Pulpit ; But seeing you were pleased to request me to print it , that I might herein gratifie your desire , and exhibit a testimonial of that respect which I did bear to your deceased Husband , I was willing to make it more publick , and the Lord make it profitable . You are sensible enough , I doubt not , of the late losse you have susteined , I did therefore choose to treat on this subject , that I might revive you with the hope of future gain : not forgetting that of Solomon , Prov. 31. 6. Give wine to those that be of heavie hearts . The Jewes have this forme of Speech at their Funerals , whereby they would chear up the party surviving ; Let thy consolation bee in heaven * so I say to you , Look up to Heaven , let the Crown laidup comfort you The Lord help you to make a sanctified use of this sad stroke of Providence ; learn ( dear Friend ) to make sure of Christ , when you cannot make sure of other relations . Faith will Contract you to CHRIST , and if your Maker bee your Husband , * Death shall not dissolve , but perfect the Vnion : Labour still to Anchor within the vail , * 't is no casting Anchor downward ; wee break our earthly comforts while we lean too hard on them , but I must not expatiate . I have here presented you with the Sermon as I preach'd it , onely I have cast in some few additionals , which through straits of time I was then forced to omit . The blessing of the Almighty rest upon you , and let that golden Oil bee powred out upon your Posteritie . * So praieth Your faithful friend and servant in the Lord , THO. WATSON . From my Study at Steph. Walbrook June 2. 1656. IN OBITUM Thomae Hodges ARMIGERI . LAurus Apollinoi nemoris ditissima proles exulet , & crinem taxus opaca premat . Et mea faerales humectent carmina guttae , carmina lugubri , commemoranda sono . Nuper enim tristi noctis squalore sepultus eximiae cecidit maximus urbis honos . Scilicet egregius generosi nobilis haeres , quem tenuit verae Religionis amor . Nullus amicorum lateri constantior haesit , civibus aut passim clarior alter erit . Non auri coluit radios , nec pauper ut esset sponte , tenebroso carcere clausit opes . Sed bene divitiis quaesitis noverit uti ; sanctorum ut merit as possit habere preces . Transegit placidam chastâ cum Conjuge vitam Exemplo natos , consitiìsque regens . Huc tamen , ( O nigri rigor insatiabilis orci ) . fatales ictos mors inopina dedit . Ecce hic marmorea sopitum dormit in urnâ corpus , at aethere as mens petit alta domus . Illio terrestris discusso pondere limi exultat , pseno necteris amne lavans . O utinam digno celebrarem funus honore , & tacito cineri debita jura darem . Non cuperem violas mollisve rosaria pesti , nempe haec vix tumulo congrua dona forent . Non caret unguentis nec picti floribus horti , quem sequitur famae nobilioris odor . Edm. Hall . THE CROWN OF Righteousness . 2 TIM. 4. 8. Henceforth there is laid up for me a Crown of Righteousnesse , which the Lord the righteous Judg shall give me at that day . THe wise GOD , that he may invite and encourage the sons of men to holinesse of life , is pleased to set before their eies the recompence of reward , that if the equitie of his Precepts doth not prevail , the excellencie of his Promise may . God will have his people Voluntiers in Religion , * not forced with fear , but drawn with love ; therefore he works upon them in such a way as is most alluring and perswasive : he would catch men with a golden bait , and tempt them to obedience by shewing them what is laid up in heaven for them ; so in the Text , Henceforth there is a Crown of Righteousnesse laid up , &c. A Crown ? Oh infinite ! for a Delinquent to have a pardon is well , but to have a Crown set upon him , is no lesse rare , then stupendious . A true Saint hath a double Crown ; one in this life , the other laid up . In this life he hath a Crown of Acceptance , Ephes. 1. 6. He hath made us accepted in the beloved . Some render the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he hath made us favorites ; * here is the Crown of acceptance , and in the life to come a Crown of Righteousnesse . The glorie of heaven is represented in Scripture under various Similies , and Metaphors : Somtimes heaven is compar'd to a place of rest , Heb. 4. 9. it is the souls center . * Somtimes to an house not made with hands , 2 Cor. 5. 1. Somtimes to an inheritance in light , Golos . 1. 12. and in the Text the glorie of heaven is set forth by a Crown ; the Circle is the most perfect figure . * This blessed Crown doth incircle within it all perfection . I shall first break up the ground of the Text by Explication , & then come to sow the seed of Doctrine . 1. Henceforth ] * This word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , henceforth , is a relative word ; either first it may bear date from the time of the Apostles conversion ; Henceforth there is laid up a Crown : assoon as a man is implanted into Christ , he stands intituled to a Crown . Or secondly , this word Henceforth may relate to the end of his race and fight . Paul had run through all the several stages of Christianitie . He had finished his course , and from henceforth saith he , there is laid up a Crown . He knew his work was done , and there was nothing now remaining , but to step out of the world , and put on his Crown . 2. There is laid up for me a Crown of righteousness ] a Quest . Why a Crown of Righteousnesse ? it is a Crown of mercie ; b a Crown that free grace bestows ; Why then is it called Corona justitiae , a Crown of righteousness ? Answ . 1. Negatively ; not that we can by our righteousnesse merit this Crown . Bellarmine builds his Doctrine of Merit on this Text ; Aquinas and Bonaventure say , that we merit this Crown ex condigno , by way of condignitie . But the whole current of our Orthodox Divines runs another way . c And the Apostle makes a clear distinction between a reward bestowed by Merit , and by Grace ; Rom. 6. 23. The wages of sin is death , but the guift d of God e is eternal life . Had the reward been by merit , the Apostle should have said , the wages of God is eternal life . f Alas ! how can we merit a Crown ? before we merit we must satisfie , but we have nothing to satisfie . How can finite Obedience satisfie infinite Justice ? Besides , what equalitie is there between our service , and the reward ? What proportion between the shedding of a Tear , and a Crown ? So that we cannot by our righteousnesse merit this Crown g . I Answer therefore 2. Affirmatively , it is called a Crown of righteousnesse in a double sence . ● . Because it is Corona promissa , it is a Crown promised , h Revel. 2. 10. I will give thee a Crown . God having made this promise , h it is a righteous thing to bestow this Crown on us . i 2. It is a Crown of righteousnesse , because it is Corona acquisita , a Crown purchased ; it is a Crown bought with the price of blood . It was so bought as it was given , else where were God's mercie ? And it was so given as it was bought , else where were God's justice . This Crown swims to us through the blood of a Saviour . When Christ was hanging upon the Crosse , he was purchasing a Crown for us : and in this sence it is a Crown of righteousnesse ; it is righteous with God to give us the Crown which Jesus Christ hath paid for so dearly . 3. This Crown is said to be laid up . * ] The Crown is kept in reversion . God doth not presently broach the full vessels of glorie : he doth not presently install us into our honour : it is Corona recondita , a Crown laid up . The Saints are heirs under age ; God doth not crown them till they are of age : the sons of Kings are oft crown'd during their minoritie , some have been crown'd in their cradle ; k but the heirs of glorie must be of perfect stature before they are crowned . God will give his children the ring , and the bracelets here , some of the comforts of his Spirit , but not the Crown , we are all for present pay ; we are still putting off our repentance , yet would bee putting on our Crown ; God will have us stay a while , the Crown is laid up . Quest . But why is it laid up , why is not the Crown presently put on ? Answ . 1. It is not fit that we should yet wear it , and that for two reasons . 1. Our graces are imperfect in this life ; l they are in their infancie and minoritie ; therefore we are said to receive but primitias , the first fruits of the Spirit , Rom. 8. 23. non decimas , saith Luther ; we are but Christians in fieri , m we have onely some imperfect lineaments of grace drawn in us ; our graces are mingled with much corruption , as Gold in the Oar is mingled with drosse ; the most refined soul hath some lees and dregs of sin left in it . The life of grace is said to be hid , Col. 3. 3. our faith is hid under unbelief , as the corn is hid under the chaff ; now if God should set the Crown upon us in this life , he should crown our sins as well as our graces . Therefore the Crown is laid up . 2. 'T is not fit that wee should yet wear the Crown , for then it would take us off from doing our work ; wee should be idle in the Vineyard . Who will take pains for a reward , when he hath the reward already ; therefore the Crown is laid up . Wee must run the race before wee wear the Crown . 2 The Crown is laid up to make heaven the sweeter . n The longer we stay for our Crown , the sweeter it will be when it comes . The absence of that which we desire , doth but endear it to us the more when we enjoy it . After all our sweating for heaven , all our praying , weeping , fasting , how welcom will a Crown bee ? Therefore it is that God , though he will not denie , yet hee will delay our reward ; 't is a Crown laid up . Quest . But if this Crown be laid up , when shall wee wear it ? this brings me to the fourth and last particular in the Text . 4. In that day ] o What day ? Die obitûs mei , saith Tertullian . * In the day of my death . Justinus and others are of opinion , that the Saints shall not receive this Crown till the Resurrection . But Hierom confutes this opinion p The Souls of the elect shall be presently Crown'd with joy and felicity ; The body indeed shall lie in the grave , as in a bed of perfume , till the resurrection . q That this rerurrection shall be is clear . r Therefore it is that some of the antients have called the grave {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a sleeping house , because this body shall awake again , and the Jewes called their burying place , The house of the living , s because they believed that life would come into them again at the resurrection , and till then , the bodies of the Saints must wait for their preferment ; but their Souls shall be immediately Crown'd after death . Why else should Saint Paul desire to be dissolved , if he were not presently Crown'd with glory ? It were better for believers to stay here , if they should not be immediately with Christ . Here they are daily improving their stock of grace , they are increasing the jewels of their Crown ; though they sit in the valley of teares , yet God often turns their water into wine , they have many Praelibamina sweet tasts of Gods love ; they have the bunches of grapes ; If Pauls Soul should sleep in his body ( a drowsy opinion ) then when he desired to be dissolved , he wished that which was to his losse , but this Crown shall be given in that day , die obitûs , the day of our death . It cannot be halfe a days journey between the Crosse and Paradise . The words being thus opened , fall into these three parts . 1. Here is a glorious reward , a Crown . 2. The adjournying of this reward , it is layd up . 3. The persons on whom it is bestowed ; viz. Paul , and the rest of believers . For me , and not for me onely , but for all them that love Christ's appearing . Doctr. That the righteous person shall wear the Crown of righteousnesse . For the illustration of this , I shall do four things . 1. I shall enquire who this righteous person is . 2. I shall evince it by Scripture , that the righteous person shall wear this blessed Crown . 3. I shall shew you , wherein the reward of Glory is compared to a Crown . 4. Wherein this Crown of righteousnesse excells , and out-shines all earthly Crowns . I. Who this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or righteous person is . I answer , a man may be said to be righteous , two ways . 1. legally . Thus Adam while he did wear the robe of innocence was legally righteous ; he had that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a law of holiness written in his heart , and his life was a living commentary upon it . He went exactly , according to every institute of God ; as a well made Diall goes with the Sun ; but this is lost and forfeited . 2. A man is said to bee righteous Evangelically : And this righteousnesse is two-fold ; either a righteousnesse by imputation . t This righteousnesse is as truly ours to justifie , as it is Christ's to give . Or 2. a righteousnesse by implantation . u The one is by the merit of Christ : The other is by the Spirit of Christ . Now this implanted righteousness is in the Soul as an intrinsecall quality ; and if it be of the right kind , it must be there three manner of ways . 1. Righteousness must be in the Soul , Extensively , x in every part ; we do not call a Blackmore white , because he hath white teeth . Those are not said to be righteous , who can speake righteously , what are these white teeth ? righteousnesse like a holy leaven must diffuse , and swel it self into every part , the understanding , will , affections . The very God of peace sanctify you wholly , 1 Thes. 5. 23. Therefore grace is called the new man . y not a new eye , or a new tongue , but a new man . A Saint though he be righteous but in part , yet he is righteous in every part . 2. Righteousness must be in the Soul intensively . z we call water hot , when it is hot in the third or fourth degree ; he is not said to be righteous who is tepid and neutrall in religion ; This was Laodicea's temper , Lukewarm , Revel. 2. 16. I would thou wert cold or hot ver. 15. I would thou wert something ; any thing rather then lukewarm : Righteousnesse must rise up to some degree , David boiled over in holy zeale , a Psal. 119. 139. My zeale hath consum'd me . 3. Righteousnesse must be in the Soul Perseveringly . b It must abide , and continue . He is not a righteous person , that is good onely in a passion , either of fear or joy ; hypocrits may seeme righteous for a time , so long as the wind sits that way , but it is quickly over ; they change apace ; not unlike the hearb Poleon whose leavs in the morning are white , at noon purple , at night blue ; Thus they change in their goodnesse , and are of divers minds , as Joseph's coat of divers colours . Hypocrites for the most part live to confute themselves ; they are like Cataline of whom Salust observes , he had a good and hopefull begining , but a bad end . c I have read of a certain people in India called Pandorae , that have white hoar haires in their youth , and in their old age black haires . An embleme of hypocrites , who at first look white and fair like Saints , but in their elder yeares do blacken in wickednesse ; These mens religion was never in grain , they are onely to be judged righteous persons , who with Job hold fast their integrity . Job 2. ver. 3. d There is a great deal of difference between the motion of a Watch , and the beating of the Pulse : the one is quickly at an end , but the other proceeding from a vitall principle , is permanent , and constant , as long as there is life the Pulse beates : True righteousness is a spirituall Pulse , which will be ever beating . So much for the first , who this righteous person is . 2. The second particular which I will but glance at , is , that the righteous person shall wear the Crown of righteousnesse . Jam. 1. 12. He shall receive the Crown of life . And Rev. 2. 10. I will give thee the Crown of life . By both which Scriptures you see , that a true Saint is heir to the Crown ; The truth being so apparent ; I may say as they did in another sence , What needs there further witnesse . e ] I proceed therefore to the next thing . 3. To shew you wherein the reward of glory is compared to a Crown . It is called here a Crown of Righteousness , and that in three respects . 1. a Crown is res splendida ; f the Crown-roiall hung with jewels , is a splendid magnisicent thing . g Thus the Crown of Righteousnesse is most orient , and illustrious . For the splendor of it , it is called a Crown of Glory . 1 Pet. 5. 4. It must needs be glorious , because it is a Crown of Gods own making . Sinne hath made us our Crosses , God hath made us our Crown . What are all the beauties , and glories of the world which have been esteem'd most famous , in comparison of this Crown of Righteousnesse ? The Temple of Diana , h Mausolus Tomb , the Egyptian Pyramides , the Pillar of the Sun , which the Heathens offered to Jupiter . The glory of this Crown is inexpressible . i were the Angels themselves sent from heaven , to give us a description of this Crown of Righteousnesse , they would sooner want words then matter . But here I must draw a vail , as not being able to give you the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or dark shadow of it ; Nor can it be set out by all the lights of heaven ; though every star were turn'd into a Sun . 2. A Crown is res ponderosa , a weighty thing . So is the Crown of Righteousnesse ; k Therefore it is call'd by the Apostle , a weight of Glory . l We think our sufferings weighty , alas , they are light in comparison of our Crown ; This Crown of Righteousnesse , is so weighty , that it would soon overwhelme us , if God did not make us able to bear it . ] 3. a Crown is res honorifica an honourable thing . m Thou Crownest him with honour Psal. 8. 7. Therefore when King Ahashuerus asked Haman , What shall be done to the man whom the King will honour ? Haman could think of nothing more honourable then the Crown . Let the Crown roiall which the King useth to wear be set upon his head Esther , 6. 8. A Crown is not for every one , it will not fit every head ; It is for Kings and persons of renown to wear . What great honour was it to wear the Olympick Crownes ! n To which the Apostle seems here to allude . A Crown is a badge and ensigne of imperiall honour . o So this Crown of Righteousnesse is insigne honoris , it is an ensign of royalty and excellence . Onely those who are , è regio Sanguine n●ti , born of God , and have the blood royall of heaven runing in their Souls , do wear this blessed Crown . The men of the world may heap up Silver as dust , but the Crown God reserves onely for them whom be hath made Kings . Rev. 1. 6. 4. The last thing is , to shew you wherein this Crown of Righteousnesse exceeds , and out-shines all earthly crowns ; That will appear in fix particulars . 1. This Crown of Righteousnesse is , lawfully come by . It is a Crown which God himself will set upon our head . The Lord , the righteous judge will give it me at that day , saith the Text . Therefore it is come by lawfully . Other crowns are often usurped ; As histories abundantly witness ; they may be called Crowns of unrighteousness , because they are unrighteously gotten . Julius Cesar was wont to say , For a Crown it was lawfull to violate any Oath . p The Saints have not their Crown by usurpation , but by Election ; They are chosen to a Crown q 2. This Crown of Righteousnesse exceeds in purenesse . Other Crowns are of a more feculent , drossie mettle , They have their troubles . A Crown of gold cannot be made without thorns r Herein the Crown of Righteousnesse excells . It is made of a purer metal , there are no cares or crosses woven into it . It fills the Soul with melody ; It banisheth all sorrow from the heart , there can be no more sorrow in heaven , then joy in hell . ] 3. This Crown of Righteousnesse can never be lost or forfeited . Other Crowns may be lost . ſ The Crown is fallen from the head . Lam. 5. 16. Henry the sixth was honoured with the Crowns of two Kingdoms , France and England . The first was lost through the faction of his Nobles , the other was twice pluck'd from his head , before his death . t The Crown hath many heirs and successors ; How many have been deposed either by fraud , or force . But this Crown of Righteousnesse can never be lost . God will not say , Remove the diademe , take off the Crown . Ezek. 21. 16. This Crown is set upon the head of Christs Spouse , and Christ will never depose his Spouse . There 's nothing unlesse sinne can forfeit the Crown ; but Believers shal be so fixed in their Orbe of sanctity , that they cannot have the least erring , or retrograde motion . 4. This Crown of Righteousnesse is a never-fading Crown w Other crowns are like a garland of flowers that soone withers ; Doth the Crown endure to all generations ? Prov. 27. 4. All outward glory passeth away as a swift stream , or a ship in full saile ; Crowns wear away and tumble into the dust : But this Crown of Righteousnesse Fades not . x 1 Pet. 5. 4. Eternity is a jewell of the Saints Crown ; after Millions of yeares , it will be as bright and splendent as at the first dayes wearing . 5. This Crown of Righteousness doth not draw envy to it . Davids own son envied him , and sought to take his Crown from off his head . A Crown of gold is often the marke for envy and ambition to shoot at : But this Crown of Righteousnesse is free from envy . The white Lilly of peace is a flower that grows in this Crown . One Saint in glory shall not envy another y because all are Crown'd ; And though one Crown may be larger then another , yet every one shall have as big a Crown as he is able to carry . 6. This Crown of Righteousnesse makes a man blessed ; Earthly Crowns have no such virtue in them ; They rather make men cursed ; they are so heavy that they often sinke men into hell ; They make mens heads so giddy , that they stumble and fall into Hurtfull lusts . z But this Crown of Righteousnesse makes them blessed that wear it . The Hebrew word to Crown , signifies , to Compass round . Because the Crown doth compass them that wear it with terrene felicity . The Saints shall have a sight of God to eternity , a This is the encompassing Crown . The Schoolmen place happinesse in the Vision of God . b But besides the Saints shall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , have such communications of divine excellencies , as they are capable to take in . This is the quintessence of blessednesse . * Vse . 1. Information , and it hath four branches . 1. It shews us that Religion is not imposed upon hard terms ; God doth not put us upon things unreasonable , he doth not cut us out work and give no reward , behold , there is a Crown of Righteousnesse laid up . * When wee hear of the doctrine of Repentance , steeping our souls in brinish tears for sin ; the doctrine of Mortification , pulling out the right eie , wee are ready to crie out as they did , This is an hard saying , who can hear it ? No beloved , Gods terms are not unreasonable , he never sets us on work but we are sure of Double pay ; many sweet encouragements he gives us while we are doing the work , hee often strews our ways with Roses , shedding his love abroad into our hearts , Rom. 5. 5. filling us with joy in believing , Romanes 15. verse 13. Hee that hath the least mercie from God in this kinde , will die in his debt : but when wee look upon the recompence of reward , which doth as far exceed our thoughts , as it doth surpass our deserts , Then surely we cannot say to God ( without wrong ) as he Mat. 25. 24. I knew thee that thou art an hard man . If a King should bid one take up his staffe when it is fallen , and for that should settle an annuity upon him for life , this were not unreasonable . When you have done all ( as our Lord Christ saith ) you are but unprofitable servants . * What advantage do you bring to God ? Yet for this poor inconsiderable nothing there is a Crown laid up . Sure God doth not invite you to your losse , nor can you say he is a hard Master . Satan , who would discourage you from a strict holy life , will he give bond to assure you of som hing equivalent to this Crown ? As Saul said in another sence , Will the son of Jesse give you fields and vineyards , and make you Captains of thousands . * So , will Satan who disparageth the waies of God give you Crowns to possesse ? will he mend your wages ? Alas ! you know what wages he paies , his wages are death , c and truly the lesse wages the better . 2 Branch . See here that which may raise in our hearts an holy indignation against sin , it will make us forfeit our Crown . Sin is not onely hateful in its own nature , the most horrid , ugly , deform'd thing ; which made holy Anselm say , That if hee should behold the pains of Hell on one side , and the deformitie of Sin on the other , and he must of necessitie choose one of these two ; I would ( saith he ) rather throw my self into hell , then voluntarily commit one sin against God . c But besides the intrinsecall-filth that is in sin , ( it being the very spirits & quintessence of evill ) this may cause in us an abhorrency of it ; Sin would degrade us of our honour , it would pluck away our Crown from our head ; Thinke what will the end of sin be ? as Abner said to Joab , will it not be bitternesse in the latter end ? f If men before they did commit sin , would but sit down and rationally consider , whether the present gain and sweetnesse in fin , would make amends for the future losse , I beleeve it would put them into a cold sweat , and give some check to their unbridled affections . Jacob tooke Esau by the heel . O? do not look upon the smileing face of sin , but take it by the heel , look at the end of it ; It will bereaves us of our Crown . And can any thing countervail this losse ? When a man is tempted to Pride ; let him remember this will swel his head so big , that the Crown wilnot com on ; Wo to the Crown of Pride ! Isa. 28. 1. the Crown of Pride will hinder him of the Crown of Righteousness . When he is tempted to Lust , let him remember that for the injoying the pleasures of sin for a season , g he hazards a Crown of immortality . h And is there so much sweetnesse in sin , as is in a Crown ? When he is tempted to drunkennesse , ( a sin that doth not onely unchristian him but , un-man him ) i let him consider here it would uncrown him of his reason , and afterwards un-crown him of his happinesse . When he is tempted to swearing , let him think with himself , this is a sin which hath nothing to render it delightful . Other sinns have a shew of pleasure and profit , which is the k bait men are drawn with . l But the swearer is brought to the devills hook without any bait . O! is it not madnesse for these unfruitfull works of darknesse m to forfeit heaven . How will the devill reproach , and laugh at men ? That they should be so stupid , as for a rattle , to forego a Crown . Like those Indians , who for pictures and glasse-beads will part with their gold . O! how should we hate sin which will take away our Crown from us . 3. Branch . See here the misery of a wicked man , though he may be , Coronis aureis donatus , and flourish in his bravery while he lives , yet when he dies he shall not have a Crown of Righteousnesse , but Chaines of Darknesse . n Death carries him prisoner to hell , it leades him away to be Crucified . The Egyptians as Plutarch reports at their feastes , brought in a Death's-head with this Motto ; o Look upon this , and proceed in your banquet . The sinner who sports himselfe with sin , and Crowns himselfe with Rose-buds , in the mid'st of all his mirth and musick ; here 's a Death's head for him to look on . The day of Death to him will not be a day of Inauguration , but a day of Execution . How can the wicked rejoyce ? Theophylact us'd to say , his estate is miserable that goes laughing to hell . We may say of this laughter , it is mad , Eccles. 2. 2. Suppose yee saw a man set in a rotten chair , under him a fire burning , over his head a Sword hanging by a twine thread , and before him a table spread with variety of delicacies , sure he would have but little stomack to eat , sitting in that danger : So it is with a sinner , his Soul sits in his body as in a chair , diseases like worms breed there , under him hell fire is burning , over his head not a Crown , but a sword of Justice hangs , when death breakes this chair of the body , he falls into the fire , & this fire is unquenchable . p Multitude of tears cannot extinguish it , length of time cannot annihilate it . Nor let the sinner expect any Charon to ferry him over that stygian-lake , ( as some have vainly fancied ) q God hath the Keyes of hell , Rev. 1. 18. and besides thedamned are bound hand and foot . Matt. 22. 13. So that there can be no coming out . O that this might scare and affrightmen from their evill courses ! The wicked when they are dying must say to their Souls , as the Emperor Adrian ; r O my poor wandring Soul , whither art thou going ? What will become of thee ? There remaines nothing for sinners , but a certain fearfull looking for of judgment and fiery indignation . Heb. 10. 27. God will not say to them , Come hither and be Crowned , but go ye cursed . ſ 4. Branch . It shews us , as in a Scripture-Glasse , the happinesse and nobility of a righteous person . t In his life he wears Stolam justitiae , a robe of righteousnesse . And after death he weares Coronam justitiae , A Crown of Righteousnesse . I say 1. In his life time he weares a Robe of Righteousness , Isa. 61 10. this is the righteousnesse of Christ , in which he is look'd upon & reputed as righteous as Christ himself . 2 Cor. 5. 21. We are made the righteousnesse of God in him . 'T is not said , we are made the righteousnesse of Angels , but of God . 2. After death he wears a Crown of righteousnesse . This Crown doth incircle all blessednesse within it ; u The Saints are not perfectly happie till death , then comes the Crown . Here we are but aeternitatis candidati , candidates and expectants of heaven . This is but seed-time , we sow the seed of praier , and water it with our tears , the golden harvest is yet to reap . The Crown is laid up . When Craesus ask'd Solon whohe thought happie ? He told him one Tellus , a man that was dead . x So a Christian is not perfectly happie till death ; then the Crown shall be put on . The Thracians in their funerals used musick ; and Theocritus observs , that the Heathens had their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or funeral banquet , because of that felicitie which they supposed the parties deceased to participate of : when the mantle of a Believers flesh drops off , then shall his soul ascend in a triumphant chariot , and the garland of glorie shall be set upon his head . Vse 2. Trial. Examine your selves whether you are the heirs of this Crown . Quest . But how may that be known ? Answ. By this one note ; If you set the Crown on Christs head while you live , he will set the Crown on your head when you die . Have you wisdom to manage businesses of concernment , strength to do duties , resist temptations , bear burdens ? you will not assume , or arrogate any thing to your selves , but let Christ wear the Crown : y Thus Saint Paul , 1 Cor. 15. 10. I labored more then they all , and yet not I. This is the Inscription on Christ's vesture , and on his thigh , King of Kings , Rev. 19. 16. Then we do what in us lies to make him King , when we set the Crown of all upon his head . King Canutus ( as Historians relate ) took the Crown off his own head and set it upon a Crucifix ; so a good Christian takes the Crown of honour and applause from his own head , and sets it upon the head of Christ : This is hard for flesh and blood to stoop to ; a proud heart will not easily part with the Crown ; he will commend Christ , and bid others bow the knee : onely in the throne he would be greater . z But be assured there 's no way for us to reign with Christ , but to let Christ reign here . Vse 3. Exhortation ; and it exhorts us to four things : 1. If there be a Crown laid up , it calls for our love to God . Behold what manner of love the Father hath bestowed upon us , * to give us a Crown . This is the highest enobling of a creature . If there be love in a Crumb , what is there in a Crown ? If there be love in Pardoning-mercie , what is there in Crowning-mercie ? † It is a favour that wee poor vermiculi , worms and no men , should be suffered to live ; but that Worms should be made Kings ; * that Christ should be arreigned and we adorned ; that the Curse should be laid on his head , and the Crown set on ours , Behold what manner of love is this ! It is beyond all Hyperbole . And should not this make our hearts reverberate , and eccho back love . * Oh Christians ! light your love at this fire ; as burning glasses when the Sun hath shin'd on them they burn : God having so shin'd upon us in love , let our hearts burn ; and our love to God must be divinely qualified . 1. It must be a Genuine love ; we must not love him propter aliud , for something else , as a man loves a potion for health sake ; but as a man loves sweet Wine , for it self . We must love God for those intrinsick excellencies in him , * which are so alluring and amiable . 2. It must be a Voluntarie love , a else it is not love but coaction : It must come freely , as water out of a Spring . It must be a free-will offering , not like the paying of a Tax . 3. It must be an Exuberant love ; it must not bee stinted , not a few drops , but a stream ; it must like Nilus , over flow the banks . 4. It must be a Transcendent love ; it must be of no ordinary extraction , but a choise , intire , superlative love ; we must not onely give God the milk of our Love , but the cream ; not onely the truth of it , but the spirits and quintessence . I would cause thee to drink of spiced wine , and the juice of my Pomgranates , Cant. 8. 2. If the Spouse hath a cup which is more juicie and spiced , Christ shall drink of that . 5. It must be a most Intense ardent love : The Sun shines as much as it can ; such must our love to God be , ad ultimum virium , it must boil over , but never give over . What unparallel'd love hath God shewn us . Oh Christian ! answer love with love . In love we may , as Bernard saith , reciprocate with God . * If God be angry , we must not be angry again , but if God love us , we must love him again . O love God the Father , who hath made this Crown for us ; love God the Son , who hath bought this Crown for us ; love God the Holy Ghost , who hath made us fit to wear this Crown . 2 Branch , Exhort . Let us pant , and breath after this happy condition . b Doth not the heire desire to be Crowned ? Here we have a weight offin . c In heaven a weight of glory . d How should our souls be big with desire to be gon hence , what is the world we so dote on ? 'T is but a spacious prison , and should not we be willing to goe out of prison to be Crowned . The bird desires to go out of the cage , though it be made of Gold . The Academicks compare the Soul of man to a fowle , mounting with her wings aloft : e Every Saint is a true bird of Paradise , he is ever flying up towards heaven in ardent and zealous affections , he longs to be out of this earthen cage of the body , when with the Phaenix he shall receive his golden Coronet on his head , and shine in glory as the Angels of God . Tully observes that Scipio when his father had told him of ithat glory the soul should be invested with in a state of mmortality , Why then saith Scipio do I tarry thus long upon the earth ? why do I not hasten to dye ? Methinks when we heare of this Crown of righteousnesse , which will so infinitely enrich , and adorn the Soul , f it should make us weary of this world , and long for the time of our solemn inauguration . How did Paul desire to be dissolved . g Would not a man be willing to hoise up Seales and crosse the waters , though troublesome if he were-sure to be Crown'd assoone as he came at shore . Why are our Souls so earthly ? h We love to be grazing in the worldes full pastures , and are affraid to dye . Most men look so ghastly at the thoughts of death , as if they were rather going to the Crosse , then the Crown . O long for death ! The Apostle calls death a putting off our earthly Cloaths , 2 Cor. 5. 4. This is all death doth to us , if we are in Christ , it puts off our cloaths , and puts on a Crown . This should make us say as Hilarion , Go out my Soul , go out , why tremblest thou ? thou art going to receive a Crown . A believer at death will be the happiest looser , and the happiest gainer . He will loose his sins , he will gain Glory . The day of death is the Saints Coronation day . 3. Branch . Learn so to deport and demeane your selves , that this Crown of Righteousness may be set upon your heades , when you dye . Qu. How is that ? Answ. Do three things . 1. If you would wear the Crown of Righteousnesse , find in your hearts the work of Righteousness , Isa. 32. 17. That is , the work of Grace wrought in you ; and this Work must be evidenced by a mighty change ; which is somtimes called an ingrafting , somtimes a Transforming . Grace makes a Metamorphise ; p it produceth in the Soul a configuration , and likeness to Christ ; first there must be a Consecrating work , before a Crowning work . We read in Scripture in the solemne inauguration of their Kings , first they anointed them , and then they Crown'd them . Z●dock the Priest took an horn of oile out of the Tabernacle , and anointed solomon ; and after that he was Crown'd : So there must be the unction of the Spirit * , q first God powrs on us the anointing oile of grace , and after the horn of oile , then coms the Crown . 2. If you would wear the Crown of Righteousnesse , then walk in the way of Righteousnesse Prov. 12. 28. This is called in Scripture , a walking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} after the Spirit , Rom. 8. 1. As the people of Israel walked after the Pillar offire ; and the wisemen walked after the Star ; r which way the Star went , they went . And somtimes it is called a walking by rule , Gal. 6. 16. Those that expect a Golden Crown , must walk by a Golden rule . Be sure you walk with Davids Candle and Lanthorn in your hand , Psal. 119. 105. He that walks in the dark , may soon be out of the way . Walk {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Soberly , in acts of temperance ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Righteously , in acts of Justice ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Godly , in acts of Piety . * Walk as Christ did upon earth ; His life was ( as one saith ) purer then the Sun-beams . ſ Copy out his life in yours ; Be assured you shall never partake of the priviledge of Christ's death , unlesse you imitate the patterne of Christ's life . Would you wear the Crown of Righteousnesse ; walk in the way of Righteousnesse ; but alas this is a very untroden way . 1. Some know the way of Righteousnesse , but do not walk in it ; like the Graecians , of whom Plutarch speaks , they knew what was honest , but did it not . 2. Others Commend the way of Righteousnesse , but do not walk in it ; like those that tast and commend the wine but do not buy . 3. Others walk Antipodes , in stead of walking in the way , they are good onely at Crossing the way , they oppose the way of Righteousnesse , such are persecutors . 2 Tim. 3. 8. t 4. Others walk a few steps in the way and then Go back again ; u These are apostates . 2 Tim. 4. 10. As if there were any going to heaven backward . 5. Others walk Half in the way , and half out ; these are loose professors , who though in som dogmaticals they dissent not from us , yet under a notion of christian liberty , they do walk carelesly , and presumtuously , crying up justification , that they may weaken the power of sanctification : They can take that liberty , which others tremble to think off ; Surely were there no other Bible to read in , but the lives of some professors , we should read but little Scripture there . 6. Others walk soberly a while in the way , but on a sudden drinking in the poison of error , a begin to be intoxicated with novel and dangerous opinions , who as the Apostle saith , Are turned aside after Satan . 1 Tim. 5. 15. Ignatius calls error the invention of the Devill . d Basil calls it a Spiritual drunkennesse ; and when the head is giddy the feet must needs reel . Loos principles , breed loos practises . 7. Others in stead of walking in the way , do Traduce & slander the way of Righteousness . The way of truth shal be evil spoken of , 2 Pet. 2. 2. or as it is in the Greek , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it shall be blasphem'd . The men of the world give out , that the way of Righteousnesse is a solitary way , & makes them melancholly that walk in it , and that they must expect to loose their joy by the way ; These forget that golden saying of Austin , when a man is converted , and turned to God , his joy is not taken away , but changed , * 't is more sublime , and pure ; And doth not Solomons Oracle tells us , that All the ways of God are pleasantnesse . * Take the most ruggid part of the way of religion , and it is pleasant walking ; Holy weeping seems at first very uncouth and disconsolate , but how often , while the Saints weep for sin , doth the Lord make them weep for joy . * The water of repentance like rose-water , while it drops from the stil of the eye , sends forth a sweet smell , which refresheth the Soul with inward consolation . O what green branches ! what full clusters of Grapes , hang all along as we are walking in the way of Righteousnesse : How then dare men calumniate ? 8. Others Creep in the way , they do not walk ; they go on but very slow , like the motion of the eighth sphere . Those who look on can hardly tell whether they make any progresseor no . They are dull in their heavenly motion , and had need often pray with David for Gods free Spirit . 9. Others walk quite besides the way . Those are prophane persons , who dedicate their lives to Bacchus , u who border every step they take upon the Devills confines . They are like Asa , diseased in their feet ; * they walk as the Apostle saith , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} disorderly † like souldiers that march out of rank & file . Jesus Christ doth not onely send forth blood out of his sides to redeem us , but also water to cleanse us . 1 John 5. 6. They that have have not the power of the one to sanctify , may question the benefit of the other to save . O! all you that would wear the Crown of Righteousness , walk in the way of Righteousnesse ; labour to keep up the credit of religion in the world ; walk {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , exactly , walk so that if we could suppose the Bible to be lost , it might be found again in your lives . 2. If you would wear the Crown of Righteousnesse , put * on the Armour of Righteousness . 2 Cor. 6. 7. The meaning is if wil you have this Crown , you must fight for it . I have ( saith Paul ) fought the good fight * ; a metaphor , as Chrysost. & Ambrose observe , taken from wrestlers , who when they had gotten the victory were Crown'd . 'T is Corona triumphalis , therefore the Saints in glory are set forth with Palms in their hands † in token of Victory . Christians must strive as in the Olympick combats ; they must not onely be Ornati but Armati . Not onely adorned with the jewell of knowledge , but Armed with the breast-plate of faith . * Satan is a Lion in the way , there must be a pitch'd battel . This Crown is worth contending for ; A Christian shines most in his spirituall armour . This is his sacred gallantry when he is like those souldiers Curtius speaks of * , who did not look gay in gold and glittering apparel , but shined in their martiall habit . The Crown in set upon the head of the conqueror ; those delicatuli , those dainty silken Christians that live at ease , a and will not make the least sally out against the enemy , they shall have no Crown , but be discarded for Cowards . Lycurgus would have no mans name written upon his Sepulcher , but his that died manfully in war ; God will write no mans name in the book of life , but his that dies fighting . b When the Saints after all their Spirituall battells shall come to heaven Conquerors , then ( as it was said of Cesar , ) shall their ensigns of honor be hung up , c then shall the Crown of Righteousnesse be set upon their head . 4. Branch , let this put spurres to our sluggish hearts , and make us act with all our might for God . What wrestling ? What sweating ? d How should we {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} provoke our selves to holiness ? How should we spend , and be spent for Christ , how should we strive to bring in some Crown-revenews to our Lord and Master , when we consider , how infinitly it shall be rewarded . While we are laying out for God , he is laying up for us , henceforth there is a Crown laid up . How should this Crown adde wings to praier , and oile to the flame of our zeale ? O Christian let thy head study for Christ , let thy tongue plead for him , let thy hands work for him ! What honour & dignity hath been done to Mordecai saith King Ahasuerus , Esther . 6. 3. enquire what hath been done for God . Me thinks we should somtimes go aside into our closets and weep , to consider how little work we have done for God . Beloved , what a vaste disproportion is there , between our work and our reward ; our sweat and our Crown . And 't is but a while , a very little while before the Crown shall be put on . The time is short , saith the Apostle . e We are ready to strike saile , we are almost at shore , and then we shall be Crown'd . O! improve the present season for the glory of God ; The Crown is hard by , you saile apace , work apace ; and that I may put spirits into Christians , and quicken their obedience , consider this , the more work you do for God , the bigger Crown you shall wear . There are degrees of glorie , f he that with his pound gained five , was made ruler over five Cities ; * but he that with his pound gain'd ten , was made ruler over ten Cities . g As one Star differs from another in glorie , so one Crown differs from another in glorie . If there are degrees of torments in hell , thenby the same reason there are degrees of glorie in heaven . That there are degrees of torments is evident , Luke 20. ult. Who for pretence make long praiers , the same shall receive {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} greater damnation . They that do wrap sin in Religions mantle , that intitle God to their wickednesse , shall have an hotter place in hell ; even so there are gradations in happinesse . * How then should we abound in work , seeing we shall exceed in reward ? Vse . Here is a Gospel-hony comb , dropping comfort into the hearts of the godly . How may this alleviate all the afflictions of this life , and make these waters of Marah sweet and pleasant to drink of , There is a Crown laid up . A Christian in this life hath something to grieve him , and yet something to comfort him . g A true Saint is haeres Crucis , an heir of the Cross ; if he wears any robes , they are bloodie ; if any Crown , 't is of Thorns : * but here is that may sweeten his sufferings , here is Wine mingled with his myrrhe , he shall be crowned in Paradise ; This my brethren may change our mourning into melodie , our tears into triumph ; though we bearth Crosse , we shall wear the Crown . h and these sufferings cannot continue long , if our life be short , our sufferings cannot be long : O how may this sweeten all the bitter cups we drink of ! Cleopatra put a jewel in her cup which contein'd the price of a Kingdome : when we are drinking in our Wormwood cup , let this jewel be put into our cup to make it drink more pleasantly , There 's a reward of glorie . Though Death be in the Cup , here 's Sugar lies at the bottom , Henceforth there is a Crown of righteousness laid up . So much for the Text , now to the occasion . Sorrie I am to bee an Actor in this mournful Scene ; It might better have becom som other , ( grief often causing brokennesse of expression ) but I forbear to Apologize . We are here met to solemnize the Funerals of THOMAS HODGES Esquire , who I believe was not more generally known then loved . I shall not bee such a 〈◊〉 as Homer of Achilles : what I shall speak of him now interred , shall be onely some of my own observations . I hate to give flattering titles * ; onely seeing it is the last office of love I can do , suffer me to strew a few flowers upon his Hearse : The Jews did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Embalme the bodies of their Dead , and why may not Names bee Embalmed . 1. He was not onely a frequenter , but a very reverent hearer of the Word ; and to my best observation did seem to receive the truth not onely in the light of it , but in the love of it . 2. He was a great zealot , and opposite against error . He liked not to hear Heterodox Preachers , as knowing that smooth tongues could easily put off bad wares , he was a friend to Truth . 3. He was a great honourer and encourager of the lawfully Ordained Ministers ; I seldom heard him speak of such as were conscientious without som testimony of respect ; This I observed of him , he ever prized those Ministers most ( not who did smooth their tongues Jer. 23. 31. * or did use to gingle out their words in the Pulpit , whose preaching was rather musicall , then medicinall , but ) who did speak most to the conscience ; † It was a good sign of a spiritual appetite , that he liked rather the savouriness of the meat , then the garnishing of the dish . 4. He was vir sine fuco ; a most true hearted man to his friend . He was no {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he knew not that art ( which some have ) at the same time to flatter , and hate . The Romans painted friendship with her hand upon her heart ; * An Hieroglyphical Embleme of a faithfull friend , who fetcheth all words from the bottom of his heart . This our friend deceased would speak plainly what was in his mind . Not like those who have the honey of fair words in their mouth , and the sting of malice in their heart . 5. He was one that did not sinfully comply with the humors of men . There are too many who Froteus like , can change into any shape ; who can sail with any winde , especially if it blows preferment ; this I may say of him , though death did break him , the times could never bend him . He did often in my hearing b'ess God for that liberall allowance , which providence had carved out to him , † nor did he desire to increase his estate by increasing his guilt . 6. He was very Charitable to the poor ; The age we live in , though it hath the Lamp of Profession , yet little of the Oil of Charity ; 'T is the sin of many rich men though they have a flourishing estate , yet they have a withered hand , * and cannot stretch it out to good uses . It was a serious and weighty speech of Chrisostom . Feed ( saith he ) the hungry with your Charitie while you live , that you feed not the fire of hell when you dye . † There was a Temple erected at Athens , which they called the Temple of mercy ; it was dedicated to Charitable uses ; And there could not be a greater reproach laid upon any man , then to upbraid him with this , that he had not been in the Temple of mercy . This may be the reproach of many rich men in this Citie , that though they somtimes visit Gods Temple , in the frequenting publick Ordinances , yet they are seldom or never seen in the Temple of mercy . They can drinke in a full cup themselves , but will not let one drop fall beside to refresh the bowells of the poor ; Their arguments conclude still in Celarent . As for this our friend deceased I must herein be his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and let it be his garland now he is gone . He had not onely an Estate , but an heart ; though I often went to him for works of Charity , he used not to make any excuse ( which is onely an handsome denyall ) but his fingers drop'd with the myrrhe of liberality , which is a sacrifice of a sweet smelling savour to God ; * He had indeed a free and noble spirit ; he sailed equall between two rocks ; he avoided vain profusness , he hated a sordid penuriousness . When I came to him on his death-bed , he told me that sin was the burden of his life , and that he cast himselfe only upon the merits of Christ , but saith he , How hard do I find it to believe ; which words were dropped out with many teares . 'T is better to Complain then presume . I might expatiate but I shall here contract my sails . These things were commendable in him , † and imitable by us . Here was good fruit which did adorn the Tree . It will be our wisdome to Copy out what we see good in others , and to walk so unblameably in holiness , that while we live we may have good hope through grace of a part and interest in Christ ; and when we dye , may receive that Crown of Righteousness , which the Lord the righteous judge shall give at that day to all them who love his appearing . FINIS . In marg. pag. 12. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Notes, typically marginal, from the original text Notes for div A96098e-190 * Sic consolatio tua in coeli● . * Isa. 54. 5. * Hebr. 6. 9. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ignatius ad Heronem . Notes for div A96098e-810 * Psal. 110. 3. * Chrysost. Theophilact. * Eo feror quocunque fetor . Aug. lib. Consess . * Significat Corona perfectionem , ratione figurae circularis . Brondo . * 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in posterum . Beza . a 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Quest . b Psal. 103. 4. Answ. I. N●g . c Opera sanctorum non esse talia ut eis ex condigno debeatur merces ; asserunt . Gregorius , Hierom , Origen , Durandus . d Rom. 6. 23. e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . f Gratia non est gratia ullo modo , nisi sir gratuita omni modo . Aug. contra Pelag. & Celessium , lib. 2. c. 24. tom . 7. g Munera sua coronat Deus , non meritatua . Aug. Ep. 105. Answ . 2. Assir . h Promissum Dei cadit in debitum . Balduinus . h Non dicimus Deo , redde quia accepisti , sed redde quod tu promisisti . Aug i Metcedem tribuit , non quod uilo ipsum obsequio praeveniamus , sed quia eodem quo erga nos coepit liberalitatis tenore , priora sua dona posterioribus cumulat . Calvin . * 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . k Hen. 6. Speed Chron. p. 662. Quest . Answ . 1. l Christianus mundus est & mundandus . Aug. tract. 80. in Johan . m Luther de profectu in Christian . Answ . 2. n Quo longius defertur , eo suaviùs laetatur . Greg. in mor. o 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Tertullian . p Elect is in morte datur vitae Corona . Hierom. q Jacet in sepultura usque ad diem novisssimi sui adventus . Anselm . r Job . 19. 26. John . 5. 28. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1. 2. 3. 4. I. 1. 2. t Rom. 4. 6. u Ezek 36. 29 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . x Subject●m denominatur à major● parte . 1 Thes. 5. 23. y {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Col. 3. 10. z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . a Psal. 119. 139. 3. 3. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . c Bonis initiis malos exitus habuit . Salust . d Feramus ergo fidei fructū ab adolescentiâ , augeamus in juventute , compleamus in senectute . Ambrosedeabr . lib. 2. cap. 8. Jam. 1. 12. Rev. 2 10. e Luke 22. 71 3. 1. f Corona insignem habet prae caeteris ornamentis dignitatem , Bern. g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Pet. 5. 4. h Quid templum Dianae , quid Columna Solis , quid Corona Apollinis aurea . i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Cyril lib. 2. contr. Jul. 2. k Corona haec non magis eximia quam ingens . Corn . a lap . l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Cor. ● . 17. m Corona est insigne regiae potestatis . Brondo . * Psal. 8. 7. n Olympicae Coronae quae celebres erant in Asia & Grecia , olim tanti aestimabantur ut {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} evchebatur in sublime , & isliusmodi Coronae eo in praetio suerunt , ut non Pauci hoc decus ipsi vitae praetutulerunt sicut humanae saelicitatis terminum . Co 〈…〉 . o Diagoras ●●●●tres filios vidisset vincere & coronari eodem Olympiae die , eumquo 〈◊〉 adolescentes amplexi Coronis suis in patris caput posilis , suaviarentur ; cum●ue populus gr●tul●bundus stores undique in eum jaceret , ibi in stadio , in oculis atque manibus filiorum animam efflavit , Gellius lib. ● . cap. 15. p Si violetur jus jurandum sit regni causa . q 2 Thes. 2. 13. 2. r Seleucus rex dicere solebat , si multi scirent quantum sit negotii tot Epistola● mittere , ●●t curas subire , ne humi diadema tollerent . 3. ſ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Agath . t Speed's Chr. w Corona haec non fit ex rosis aut gemmis , flores isti ex quibus contexitur semper vi●idescunt , repullulant semper . x Quid ubi cum flore morituro ? quid caput strophiala , aut dracontario , gloriae di idemati destinatum ? Tertul. de Coron . mil. y {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Macar. hom. 33. z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Tim. 6. 9. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b a Verbe , significat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ambire , & circum●ingere . * In Coelesti beatitudine sine aliquo taedio manens aeternitas , inspectio sola divinitatis efficit , ut beatius nihil esse possit . Cassidor . Ep. lib. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 16. 11. * Lombard . Aquin. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Macar. hom. 34. Use 1. Infor. 1 Branch . * Joh. 6. 60. * Non exemplis tantùm sed praemiis ad Christū allicimur . Bern. * Luke 17. 10. * 1 Sam. 22. 7. c Rom. 6. c Anselm inter opusc. cap. 190. Fol. 82. f 2 Sam. 2. 26. g Hebr. 11. 25. h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . i O ignis infernalis luxuria ! cujus sumus infamia , cujus flamma immunditia , cujus finis gehenna . Hierom. k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l Capiuntur homines voluptate ut pisees hamo . Cicero lib de sen ect . m Eph. 5. 11. 3. Branch . n Jude , ver. 6. o Hoci ●tuens epulare . Plut. p Luke 3. 17. q Godw. antiq. r Animula , vagula , blandula , quo vadis ? ſ Mat. 25. 41. t 4. Branch . u Profectum ulterius don requi●i● , qui ad superna pervenerit . Lactantius lib. 3. divin. instit. x Ante obitum nemo supremáque sancra felix Solon . Use 2. Trial. Quest . Answ . y Celarinus in quantum gloria sublimis , in tantum verecundiâ humilis , Cypr. 1 Cor. 5. 10. z Gen. 41. 40 , 43. Use 3. Ezhort . 1. Branch . * 1 John 3. 1. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Animam meam odio haberem si alibi quàm in Christo invenirem , Aug. * Rev. 1. 6. Gal. 3. 13. 1 Amor Genuinus . * Jesus propter Jesum . Aug. a Deut. 23. 23. 2. Amor elicitus . 3. Amor exuberans . Modo sine modo . Bern. 4. Amor praesignis . 5. Amorintensivus . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Nyss . Rom. 12. 11. * In amore cum Deo reciprocare licitum est . Ber. 2. Branch . b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. hom 6. ad Thes. c Heb. 12. 1. d 2 Cor. 4. 17. e Pi●callom . lib. 10. Eth. Tully in somn . Scip. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . g Mors non est iuteritus , sed in●roitus . h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chry. ad Hebr. Egredere anima ▪ gredere ; quid times ? 3 Branch . 1. p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Rom. 12. 2. * Unctio invisibilis gratia . Aug. tom . 9. col . 6. o. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mac. hō . 15 1 Kings 1. 39. q 1 John 2. 20. 2. r Mat. 2. 9. * Titus 3. 12. ſ Chrysostom . t 1 Thes. 2. 15. u Quid prodest currere , & ante cursus metam deficere ? Bern. Nónne Rhetor circa finem orationis satagit clarior apparere , ut cum applausibus discedat ? nónne Gubernator si pelagum totum pertranseat , circa portum autem consringat ratem , omnem perdit operam oleumque ; sic iis convenit qui exordiis finem non imposuerunt . a Nonnulli dum veritatis discipuli esse nolunt humilime magistri erroris fiunt . Greg. lib. moral . d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ignatius Epist 2. ad Trallianos . * Homine ad Deum converso , mutatur gaudium non tollitur , Aug. * Prov. 3. 17. * Psal. 126. 6. Psal. 51. 22. u Qui vi●iliùs peccant , Senec. * 1 King. 16. 23 † 1 Thes. 3. 11. 3. * 2. Tim. 4. 7. * Cer●ent singuli ut accipiant coronas vel de opere candidas , vel de passione purpureas . Cyprian Epist. 9. † Rev 7. 9. Corona non promittitur nisi certantibus . Aug. 3. Tom. * 1 Thes. 5. 8. * Non auro neque splendida vesle , sed ferro ●●●e●ere fulgentes . Quint , Curtius . a Quid dicam de lis Christianis , quibus cura est ut vestes bene oleant , quibus ut crines calamistro rotentur , quibus ut digiti annulis radient , & si via humidior siat , vix in eam pedes comprimant . Hieron ad Eustoch. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ignatius Epist. 8. ad Polycarp . c Tribuuntur beatis Coronae aurcae , Rev. 4. 4. in signum tum potestatis regiae , tum victoriae . Gerard . loc. Theo● . tom. 8. d 4. Branch . * Quantum discrimen inter sudorem & Coronam ? e 1 Cor. 7. 29. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . f Dispar est gloria singulorum , attamen communis laetitia omnium . Aug. Med. * Luke 19. 17. g Sicut va●iè Deus saa dona sanctis in hoc mundo distribuens , cos inequaliter irradiat , ità in caelis patet non sore aequalem gloriae modum . Calvin . lib. 3. Inst. * Aretius , Anselm , Pet. Lom . Bernard . * 1 Cor. 15. Use ult. Consolation . g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Menand. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Nazian. * Nunc pluit & daro , nunc Jupiter aethere sulget . h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chiys . hom. 27. ad Hebr. The Occasion . Cicero pro Archia Poet . * Job . 32. 22. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} qui lemsicant pagnin . † Verba non tam inflantis quàm inflāmātis . 'T was Bonaventures Encomium , * Fagius Com. in Alpotheg . † Fuit annona sua contentus . * Luke 6. 6. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. in Phil. Serm. 1. * Eph. 5. 2. † ●utu●ae solicitatis praesagia . Bern. 
A96652	----	A good and seasonable caveat for Christians. Delivered in a sermon at the funerall of the right worshipfull Sir Charles Shirley, Knight and baronet, in the parish church of Breedon, in Leicester-Shire. / By John Wilson, Master of Arts, and preacher of Gods word in the sayd parish. 7. Octob. 1646. Imprimatur, Jo. Downame. Wilson, John, of Breedon, Leicestershire. This text is an enriched version of the TCP digital transcription A96652 of text R204901 in the English Short Title Catalog (Thomason E1182_5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 84 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A96652 Wing W2899 Thomason E1182_5 ESTC R204901 99864350 99864350 116578 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96652) Transcribed from: (Early English Books Online ; image set 116578) Images scanned from microfilm: (Thomason Tracts ; 256:E1182[5]) A good and seasonable caveat for Christians. Delivered in a sermon at the funerall of the right worshipfull Sir Charles Shirley, Knight and baronet, in the parish church of Breedon, in Leicester-Shire. / By John Wilson, Master of Arts, and preacher of Gods word in the sayd parish. 7. Octob. 1646. Imprimatur, Jo. Downame. Wilson, John, of Breedon, Leicestershire. [8], 62, [2] p. Printed for Richard Harper, and are to be sold at his shop in Smithfield, London : 1646. The last leaf is blank. Annotation on Thomason copy: "Octob: 26". Reproduction of the original in the British Library. eng Shirley, Charles, -- Sir, 1623-1646 -- Early works to 1800. God -- Worship and love -- Sermons -- Early works to 1800. Funeral sermons -- Early works to 1800. Sermons, English -- 17th century. A96652 R204901 (Thomason E1182_5). civilwar no A good and seasonable caveat for Christians.: Delivered in a sermon at the funerall of the right worshipfull Sir Charles Shirley, Knight an Wilson, John, of Breedon, Leicestershire 1646 15323 119 45 0 0 0 0 107 F The rate of 107 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-07 Jonathan Blaney Sampled and proofread 2007-07 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A good and seasonable CAVEAT FOR CHRISTIANS . Delivered in a Sermon at the Funerall of the Right Worshipfull Sir Charles Shirley , Knight and Baronet , in the Parish Church of Breedon , in Leicester-Shire . By John Wilson , Master of Arts , and Preacher of Gods word in the sayd Parish . O Lord keepe my soule . Psa. 25. 20. For what shall it profit a man if he win the whole world , and lose his owne soule ? or what recompence or exchange shall a man give for his soule ? Mat. 16. 26. Imprimatur , Jo. Downame . 7. Octob. 1646. LONDON , Printed for Richard Harper , and are to be sold at his shop in Smithfield . 1646. TO The Right VVorshipfull Sir ROBERT SHIRLEY Knight Baronet , And to his vertuous consort the Lady CATHARINE SHIRLEY , the Authour wisheth all happines , externall , internall , and eternall . Rt. Wor. HAd not the importunity of friends prevailed with me , I had never published this Sermon preached at the solemnization of the funerall obsequies , of your Noble brother , Sir Charles ) for I was never so well conceited of the product of my weak brain , as to deem it worthy publique view . If Moses the authour of my Text , professed that he was not eloquent , that he was slow of speech , and unapt for so great employment as he was called to : I am sure I have ten thousand thousand times more cause to disclaime eloquence and to acknowledge my owne weakenesse , and unworthinesse ; yet this is my comfort Innocentia melior eloquentiâ b innocence is better then eloquence ; a good cause better then a good oratour . This little Manuall or Enchiridion I am sure will be censured , and I feare more then practiced : c one perhaps will quarrell with the stile , another with the method , and others with the matter , but let such know that I seeke not the suffrages of their praise or approbation , d who like summer ●lyes breath corruption on the best provision : the malignity of whose wit , can find fault with the best actions , not onely of men , but of God also , as Lucians Momus , who being called to judge of the excellency of those master peeces the gods had made , ( scil. ) a man , a house and a horse , found fault withal three , with the horse , that it had not hornes for defence , with the house , that it had not motion , and with the man , that he had not a window to look into his breast : even so these malevolent censurers criticise with a froward curiosity upon the best and purest volumnes , and often times fill and blot them with their own Astericks and errata's . And where a candid censure might of every thing make a good construction , and take all in a faire sense , there will they through misconstruction or some idle conjecture , though to the fullest period , adde , a nonnulla desiderantur , that something is wanting , or that it might have beene better done otherwise . Insomuch that it is even a taske for divinity to please man , g not that this argues any weaknesse in God who is able to do all things , but a perversnesse in mans nature that will be content with nothing . If therefore such find fault , it shall not trouble me ; if any be contentious , we have no such custome , nor the Church of God . 1 Corin. 11. 16. The more ingenious , are more courteous , i together with whom , so your Wor. continues your approbation of it , I shall thinke my selfe happy in my labours ; k and acknowledge your favour herein , to be farre transcending my merit ; the best of whose endeavors cannot deserve the influence of so noble a protectour . It is a good rule that in dedicating books , we should be sure that the thing be worthy the person to whom it is dedicated . l I will not say this is such , m because I am conscious to my selfe of much weaknesse and unworthinesse : yet you will the more magnifie your owne worth by receiving so small a mite into your so noble patrociny . I shall forbeare much Apologizing , for your protection of this ensuing Sermon , having had assurance thereof already from you , at your house in Staunton ; my humble suite is , that you will pardon my demerits , and at your best leasure peruse it , and I trust that as God hath endowed you with a great temporall estate on earth , so you may by these my weake endeavours be excited to labour for , and diligently seek after , an eternall inheritance in the kingdome of heaven . The motto anexed to your coate of armes is , A Eterna prapon● caducis , a●d indeed it is the s●mme of my exhortations , in the ensuing Sermon . Be pleased therefore to ●emember what you in that motto professe . Prefer heavenly above earthly things , set your affections on things above , and not on things beneath ; take heed to your selves , and keep your soules diligently . But the volumne is so small , that I must make the preface suitable , lest the City run out of the gates , as the Philosophers jeered the men of Myndum . I shall therefore conclude with that of Saint Paul to the Thessalonians , 1 Ep. 3 ch. 12. & 13. ver. the Lord make you encrease and abound in love one towards another , and towards all men , to the end he may establish your hearts unbl●mable , in holinesse before God our father , even at the comming of our Lord Jesus Christ with all his Saints : which is and shall be the hearty and constant prayer of Your most humble servant , IOHN WILSON . A good caveat for Christians . Deut. chap. 4. part of the ninth verse . Onely take heed to thy selfe , and keepe thy soule diligently . THis is grave counsell , given by Moses the lawgiver ; a man both religious and learned , who , though his humility was such , that he pleaded want of eloquence , slownesse of tongue , and imperfection of speech , Exod. 4. 10. yet his knowledge was so great , and that not only in the learning of the Egyptians , but also in spirituall matters , that wee may most justly affirme of him that he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , weighty in his sentences : for proofe whereof you neede travaile no farther then my text , which is both short and sweet , and therefore I hope will be the more welcom to you , for it fares with sentences as it doth with coynes . In coynes they that in smallest compasse conteyn greatest values are most esteemd ; and in sentences , they that in fewest words comprize most matter , are most praysed , and indeed such is this of my text : it is both short and sweet . It is short and therefore you will bee without excuse , if you forget it ; it is sweet , and therefore he must needes bee a distempered man that disrellishes it : it is short and indeede so short that I may justly affirme with Basil that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , even a volumn in a sentence , consilium optimum in mole minima , one of the excellentest exhortations in one of the least sentences , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as it were Homers Iliads in a nut shell . It is also sweete , and so sweete , that as Saint Paul said . Covet earnestly the best gifts 1 Cor : 12. 31. So may I say covet or seeke the best counsell you can , and you cannot find better then this in my text : For what counsell is like it ? it is true you may have good counsell from your physician for your bodily-health , and no one is so simple to refuse it , you may have good counsell also from your lawyer concerning your estate , & I am sure you much desire it ; but this counsell from the Minister concerning the good of your so●le much exceeds both the precedent counsels in regard of the excellency of the soule , which farre surpasses both body and estate . It was good advice of Austin , keepe the fayth , res pretiosa est . It is a precious thing , keepe innocency , res pretiosaest , that is a precious thing also . I adde farther , yet not I , but Moses custodi animam , keepe thy soule , res pretiosa , nay res preciosissima est , it is the most precious jewell thou hast , if it be lost thou art lost , if it be lost all is lost , therefore Moses in the text advises us to take heede to our selves and keepe our souls diligently . Division . In which words bee pleased to observe with me two parts : First a preface , Secondly a precept ; or ( if you will ) a direction , and a duty . First the preface , or direction in these wordes , onely take heede to thy selfe . Secondly the precept or duty , in the words following . Keepe thy soule diligently . He duae partes quasi duo luminaria , these two as the two great Lights in Heaven Gen : 1. 16. may serve to direct us in all our wayes . Thus having , as Dido did with her Oxe hide , cut the words in peeces , I have enclosed a pleasant and fruitfull ground , out of which I shall collect these two observations , on which ( by the Almighties assistance ) I intend to build my ensuing discourse . 1. Obser. The first is this : It is the duty of Christians to bee circumspect and cautious in all their enterprizes : or ( if you will have it more plainly ) in the words of my text , To take heede to themselves in all their attempts . 2. Obser. The second this , Every one ought to have a care of his Soule , to keepe that diligently . Of these in their order briefly and plainly , and first of the first . It is the duty of Christians to be circumspect and cautious in all their enterprizes . This is that which the Apostle exhorts unto . Eph. 5. 15. See then that ye walke circumspectly , not as fooles but as wise , and according to this is that advice of the Poet . Quicquid agis prudenter agas & respice finem , what ever thou doest take heed that thou doe it wisely and praecogitate , or anticipate to thy selfe what the end , the issue or the event thereof may be , which duty of circumspection will appeare to be most necessary , if we consider the reasons following . 1. Reason . First wee should be circumspect and wary in all our undertakings , because rash and precipitated actions , seldome or never produce good effects , this you may see verified in all manner of actions , whether naturall , morall , civill or spirituall . First in naturall actions , as in the motions of nature , which the Philosophers hold are flowe in the beginning , swifter in the middle , and swiftest of all in the latter end , so that no violent action ( being contrary to nature ) can continue long , nullum violentum perpetuum , no violent is permanent . Secondly , morall actions , wherein consists the exercise of virtues , seldome or never come to good perfection , unlesse advice and deliberation goe before , hence grew that Maxime , Deliberandum est diu , quod statuendum est semel , we must deliberate or forethinke of that often , which we are to doe but once . Thirdly , Civill actions , whether concerning Church or Common-wealth , seldome succeede well unlesse advice and deliberation praecede them , and indeed there is no Orator in the Senate-house , nor Lawyer in the Common-pleas , nor Preacher in the Pulpit ( if he have any modesty ) which dare shew himselfe in publique , except he be well furnished and provided before-hand . Fourthly and lastly , Spirituall actions , which concerne the worshippe of God , never please God , unlesse they bee undertaken with deliberation , due advice and circumspection , unlesse wee consider the matter which we doe , the manner how we doe it , the meanes whereby we doe it , and the end wherefore we doe it , which is ( or at least ought to be ) for the glory of God : according to that of St. Paul , whether yee eate or drinke , or whatsoever else you doe , let all be done to the praise and glory of God . 1. Cor. 10. 31. Thus you see that no manner of action can come to good perfection , except advice and deliberation goe before , which ( if there were no other reason ) is enough to perswade every prudent man to take heede to himselfe ; as Moses in my text exhorts . Rea. 2. But Secondly , we had neede take heede to our selves , and bee circumspect in our waies , in regard of the many subtile and puissant enemies wherewith we are daily surrounded . The greater our danger is , the greater should our care be , and the more subtile our enemies are , the more circumspect ought we to bee , lest wee bee circumvented by their policie . Now I beseech you consider what great danger we are in , and what resolute and cunning assailants we are besieged with . Our danger is great , for in this our spirituall war-fare wee are not in a fenced and fortified Garrison , but in the open Field ; nor is it a naked field , but a field of warre , I might say Acheldama , a field of blood , where you neede not waite for an enemy , for you shall finde many , and those not weake but strong ; able to conquer Adam in Paradise , Noah the most righteous man in the world , David the best king , Peter the best Apostle . You must not expect that I should capitulate unto you all your enemies which are against you , for as Nestor said of the mise●ies that they suffered at the Seige of Troy , or as David speakes of Gods works , Psalm . 40. 5. they are more then can be numbred , Non mihi si centum linguae sint oraque centum , If I had a hundred mouthes and tongues , g I were not able to relate them all unto you ; I shall therfore ( as men doe in the suppression of Rebellion ) shew you the heads of the chiefe rebells of mankinde ( as it were ) on stakes , and leave the rest to your mature consideration . The first enemy whose cunning I would have you take notice of , is the Devill , the grand Generall of all mischiefe , who with his Host of malevolent Spirits , encamps himselfe against us , and endevors by all meanes to plunge us both soule and body into everlasting torments in the bottomlesse pit , where is weeping and wayling , and gn●shing of teeth for evermore . Much might be said concerning the terriblenesse of this enemy , but because I would hasten to other things , I shall refer you to St. Peter for information in his first Epistle , fift Chapter and eighth verse ; your adversary the Devill ( saith he ) goes about daily like a roaring Lion , seeking whom he may devoure , 1. Pet. 5. 8. In which description you may finde foure properties in Sathan , which makes him a most terrible enemy . First his power , Secondly his malice , Thirdly his subtilty , and Fourthly his sedulity or diligence to harme us ; Goliahs power made him seeme so terrible , that Saul and all Israel were dismayed when they heard of him 1. Sa. 17. 12. Doegs malice made him seeme terrible , 1. Sam. 22. 22. Achitophels pollicy made him seeme terrible , 2. Sam 15. 31. and the enemies of Israel were accounted terrible in respect of their swiftnesse to destroy . Esa. 5. 26. Now if one of these make an enemy terrible , how terrible will that enemy bee , in whom all these foure meete ? if an enemy be malicious ( as a Writer observes ) yet if he want power , hee may peradventure consume himselfe with malice and hurt no other ; or if he have both power and malice , yet if he want cunning and subtilty he may misse an oportunity to doe hurt ; or suppose he have power , malice and subtilty , yet if he be slowe and carelesse , there is the lesse danger of him , but where malice is accompanied with power , and that guided with craft , and all exercised with sedulitie and much diligence ; who , having such an enemy will be carelesse and take no heede to himselfe ? Now if you please to review that 1 Pet : 5. and the 8 verse . you shall find that all these , doe in a high degree concurre in Sathan ; your adversary the devill ( saith the Apostle ) goes about daily like a roareing lyon seekeing whome he may devoure : his name devill and that which he seekes to devoure , shewes his malice ; the lyon whereunto he is resembled , demonstrates his power and subtilty , the epithite roareing shewes his terriblenesse , and lastly his walkeing up and downe shewes his diligence and sedulity which he uses to bring us to destruction . Now beloved , if wee had no other enemie but this , Yet the consideration of his malice power and cunning , should cause as to walke circumspectly ; and ( as wee are exhorted in my text ) to take heede to our selves . The second enemie which I would have you take notice of is the world , which though it inchaunt us with it's Circe's charmes , and vayne promises of comfort to dote upon it , yet it is a great enemies to us , so great that David ( a man after Gods own heart ) bewayles his abode in it : Psa : 120 : 5. so great , that Saint Iohn disswades from the loue of it 1 Ioh : 2. 15. so great that Saint Paul desires to be translated out of it . I desire ( saith he ) to be dissolved and to bee with Christ . The third enemie is the flesh and indeede this is inimicorum p●ssimus , quia proximus , the worst because the most neere adhering to us ; it is an enemie quem nec fugere , nec fugàre possumus , circumferre ●um necesse est , which wee can neither fly from , nor cause it to fly from us , but must of necessity carrie it abou● us : this as the Trojan horse hath in it many enemies , such as are noysom Justs , & ungodly thoughts , which warre ●●ainst us in their severall orders : there bee thousands mor● enemies , which conspire against our welfare , but the time will not permit me to pu● downe any more of them in this list , therfore I forbeare any farther enumeration of them , and hasten to the third reason why we should all take heede to our selves and walke circumspectly , which is this : Because wee must all answere for all our thoughts , words and deedes . It is appointed for all men to dye , and after death the judgement . He. 9. 27. so Re. 20. 12. I saw the dead small and great stand before God , and the bookes were opened , and the dead were judged out of those things which were written in the bookes according to their works . There be two things that deale impartially with all men , Death , and the Judgement of the last day . That death deales impartially , you see proved in that it strikes with the same foote as well at the pallaces of Princes , as at the cottages of poore men : 't is true that there is a great deale of difference betweene man and man , in three respects . First in respect of naturall endowments , some are wise , others fooles , some beautifull , others deformed , some of an affable and courteous disposition , others are sordid and immorigerous ; secondly , in respect of spirituall graces , some are spirituall , sanctified with grace , others carnall , sold under sin , some are patient in the greatest tribulation , and others querulous and murmurers in the least , some there are whom nothing can make proud , or elevate them above their brethren , and others there are , whom things worth nothing , transport in a sphere of pride above their betters ; thirdly , there is difference in respect of future eternity , some there are who are vessels of wrath , and firebrands of Hell , to whom it shall be said , Ite maledicti , goe yee cursed into everlasting fire prepared for the Devill and his Angels : and others there are who are Children of God and Heires of the Kingdome of Heaven , to whom it shall be said , Venite benedicti , come yee blessed Children of my Father receive the Kingdome prepared for you . Yet though it be true that there be such difference between man and man in these respects , if we looke upon death and the judgement that they have of the righteous Judge at the last day , we shall finde that they have no respect of persons ; as for death it doth equalise the Peere of the Realme , and the Peasant of the Country the life of man is like a play or interlude . You know before the play be begun , the Actors are fellowes , in the play there appeares a great deale of difference , some are Kings , and others Subjects , some Judges , others Prisoners , some rich , others beggers ; and after the play is ended , there is little or no difference between them : even so is it with men , while we act our parts on the vast stage of the world , there appeares a great deale of difference between us , some live in the mountaines of riches , honors , and preferments , others in the vallies of meane and low estates , yet when we have severally acted our partes , death will make us all equall : Him that sitteth on the Throne , with him that lieth in the field , him that holds the Scepter , with him that holds the Plow , the rich with the begger , wise with foolish , by turning us all into the prime element , dust , whereof we are composed ; And as death deales impartially with all , so will the judgement of the last day . There Qualem unusquisque habet conscientiam talem & habebit Judicem , whatsoever conscience a man hath , such a Judge shall he have either excusing or accusing him , there no bribes shall corrupt justice , no intreaties protract it , no opposition hinder the passage of it , but there every one shall receive without partiallity according to what he hath done in the flesh . O that men would seriously revolve this in their minds , that so they might be caused to walke circumspectly with God and man , and ( as Moses in my Text exhorts ) to take heed to themselves , and keepe their soules diligently . Application . It serves for exhortation ; First to Magistrates , secondly , to Ministers , thirdly , to the Common People , to be circumspect in their waies , and to take heede to themselves in all their enterprizes . First , let Magistrates and men in eminent places , take heede to themselves in all their undertakings , for they have as much , nay more cause to be circumspect in their waies then others . First they are bound to it by the former reasons , scil. their actions , as wel as the actions of other men , ( if undertaken unadvisedly ) produce miserable , and prodigious effects . Again , they have the same enemies , the Devill , the world , and the flesh endeavouring their overthrow , as well as the overthrow of others , and finally they must die as well as others , Psal. 82. v. 6. 7. and give an account for their thoughts , words , and deeds , as well as others . But secondly , they have more cause to take heede to themselves , and to be circumspect in their waies then others , for these reasons . First God hath advanced them above others in dignity , and he therefore expects that they should walke more warily then others : if God should finde them guilty of such enormities as others , he might justly cry out against them as Caesar did against Brutus , & tu fili ? What and thou my son ? Have I honored thee so much ? And wilt thou be so carelesse of my honour , and of thy owne salvation ? It should be with men as it is with the elements , the higher they are , the purer they are , aire is purer then water , and fire then aire , so the higher men are in office and wealth , the more circumspect ought they to be in their waies : to whom much is given , of him much shall be required , Luke 12. 48. good to this purpose is that of Gregory , Crescentibus donis crescunt & rationes donorum , the greater our guifts are , the greater should our care be . Againe , men in eminent places ought to be more circumspect then others , because the people commonly follow their examples , their good or evill life doth commonly cause much good , or evill amongst the people . I remember a saying , which experience in all ages hath proved to be true : Qualis Rex , talis Grex , such as the King or chiefe Rulers are , such for the most part will the people be ; for their president is more followed then their precept . If the King be an Idolater , it lodgeth not in his breast alone , but like a gangrene or spreading leprosie it passeth over the whole body of the Common wealth : If on the contrary , the King be a religious and sanctified person , the people will at least in shew appeare so too : If Jeroboam the son of Nebat become an Idolater , and an errector of strange Altars , he shall not goe alone , but all Israell will sin with him for company , 2 Ki. 10. 31. if Joshus devote himselfe to serve the Lord , all the people will be ready to comply with him , 1 Josh. 16. Ahaz was an Idolater , so were the people , Hezekiah his son worshipped God truly , so did the people , thus Regis ad exemplum totus componitur orbis : the examples of eminent persons are as looking glasses , after which the Country dresse themselves ; and therefore you may find that Jehosaphat speaking to such , charges them even in the very words of my Text to take heede to themselves , 2 Cron. 19 c. 6. 7. v. and he said to the Judges take heed what you doe , for you judge not for man but for God , who is with you in your judgement , v. 6. againe v. 7. wherfore now let the fear of the Lord be upon you take heede and doe it . Secondly , let Ministers take heede to themselves and be circumspect and wary in all their courses : First let them take heede that they thrust not themselves into the calling of the ministry , without due calling thereunto , let them not intrude into Moses Chaire or rashly lay hold on the Arke of Aaron , let them not presume to execute the ministeriall function , in preaching the Word , and administration of the Sacrament , without Commission . I beseech you doe not uncharitably misconstrue my meaning , by concluding that I condemne Lay-men , that are carefull in teaching their Families the fundamentall grounds of Piety and true Religion , for it is their duty so to doe , and in so doing they are worthy of much honour . Bernard hath an apt saying to this purpose , as ( saith he ) it is our duty to teach you in the Church , so it is your duty to teach those that are under your tuition in your houses : and Augustine saies that every man in this case is a Minister , or ( if you will a Bishop ) so he keepe within his owne Diocesse , but for the publique charge , the Pulpit , let no over officious Nadab or Abihu approch into it there to offer up the strange fire of their owne preposterous Zeale , lest fire come downe from Heaven and consume them , as it did Nadab and Abihu , Levit , 10. 1. 2. be pleased to looke into the Chapter , and you shall in the first ver. find their arrogance and presumption , in offering up strange fire unto God ; and in the very next verse , Gods just judgement on them for their most unjust presumption , in sending downe a miraculous fire to destroy them . O then , as we love our owne soules let us know our owne charges , let every man take heede and keepe him to his owne Trade or Vocation , Ne Sutor Vltra crepidam , Let not the Cobler mistake the Pulpit for his stall , and instead of patching soles , take upon him the charge of soules . Let not the Taylor mistake the Lords Table for his cutting board , let him not instead of a garment cut out a Text , and with some stollen shreds of other mens workes , patch up a Sermon ; God forbid that this should be suffered , for if it should , our Religion , our Land , nay our soules are like to suffer ruine . I assure you beloved I speake not this out of any pride of my selfe , who am the unworthiest of all the Prophets , neither doe I speake it in the contempt of the gifts of others , be they never so meane , for I could wish with Moses , that all the Lords people were Prophets , and that the Lord would ponre downe his holy spirit upon them ; But ( as a late writer saies ) we must give God leave to be the orderer of his owne Ordinances , and we that are called to the ministry , must take leave to call upon men to keepe them to their owne callings ; and I desire you to forbeare hearing such arrogant Nadabs , and insolent Abi●ues , for they are not Pastores Pastors , sed impostores , but impostors ; not Doctores Teachers , sed Seductores but seducers ; not Vigiles but Noctambulones , not guided by the spirit , but scared with spirites , like the seven sonnes of Sceva , Act 19. 13. 14. 15. a vagabond Jew that without Commission , would needes cast out Devills in the name of Jesus , but marke what befell them , Acts 19. the evill spirit answered , Jesus I know , and Paul I know , sed qui vos ? But who are you ? And the man in whom the evill spirit was , leapt upon them and overcame them . O that all those who pretend the spirit of God , against the Ordinance of God , would henceforward take heede to keepe them to their owne vocations , and not meddle with the preaching of the word , more then as diligent hearers , and constant practitioners ; or with the administration of the Sacrament more then as pious and well prepared Receivers , lest the evill spirit which they would seeme to cast out of others , enter into themselves , prevaile against them , and overcome them . Secondly , when Ministers are lawfully called , let them take heed that they minde not the fleece more then the flock , their owne benefit more then the good of their people , let them take heede that they desire not more to make a prey of their flock , then to prey for it . Let them take heede that they be not such as in their preaching aime more at popular applause for themselves , then to win soules unto God ; I meane such whose preaching is more affectedly obscure then Delphian Oracles , or Egyptian Hieroglyphicks , that have mouthes , nay words , yet speake not , at least not to their Auditors understanding , that deale with their Auditors , as the Foxe did with the Storke , who inviting him to dinner , poured his liquor into so shallow a platter that the Storke by reason of his long bill was unable to lap any of it , so that he was only spectator while the Foxlapt up the liquor . Such Ministers as these set their words in knots and borders , only to delight the eares of the curious , not to ravish the heart of the sanctified ; they labour and study much to speake so as they may not be understood , who fill up their Sermons with strange languages , some of whose English words ( being exceeding lofty ) are as difficult to be understood by the greatest part of their auditors , as Hebrew is ▪ these would make good that curse upon their auditors , to be of the number of those , that hearing , heare and understand not , and seeing , see and perceive not , Isa. 6. 9. Acts 28. 26. But stay , I would not have you thinke that I am Advocate for those that on the contrary , as the other make their preaching as prophecying , so these in a bad sence would make good that of the Apostle , of some that call preaching foolishnesse , 1. Cor. 1. 21. 23. as if , because preaching must not bee garish , it must therefore bee sordid . I meane such , who rush unpreparedly into the Pulpit , perhaps three or foure times a weeke , with any undigested stuffe , and there rend the sacred Scriptures in peeces with their unsanctified lips , even as a clowne doth a capon , who knowes not how to carve it neately , neither know these how to divide and dispence the word rightly ; these take no heede to prepare themselves for so weighty a worke , but spend the whole weeke in rioting , chambering and wantonnesse , and little or no part of their time in studying , and then mount the Pulpit trusting to Enthusiasmes and Revelations , as if God were bound to appeare alwaies in such glorious rayes of wonders , whereby it comes to passe that they vent such poore stuffe in the Pulpit , that no wise or religious man hath so much patience as to heare it , much lesse so much folly , as to follow it . I would such would hereafter take notice of the exhortation of St. Paul , to the Pastors of the Church of Ephesus , take heede to your selves and to the flock overwhich the holy-Ghost hath made you overseers , Acts ; and that to Timothy , Take heede to thy selfe and to thy Doctrine . ● Tim. 4. 16. Thirdly , let all men in generall be exhorted to take heede to themselves , and be circumspect in all their actions , but more especially in those which concerne the worship of God . Let us instance in some particulars . Art thou to come unto the Lord by Prayer ? take heede that thou doe it not rashly without due preparation of thy heart , and praeconsideration of the majesty of him to whome thou art to speake , the want whereof causes us to carry our selves so irreverently as wee doe towards God : for so immorigerous are wee grown , that wee will scarce vouchsafe to fall downe and worship the Lord our maker . We thinke our selves too great or too good to fall downe and kneele before him in Prayer : Ezra : 9 : 5. 6. It was not so with Ezra , for hee rent his garment , and his mantle , and fell upon his knees and spread out his hands unto the Lord , Ezra : 9 : and David advises us to worship and fall downe and kneele before the Lord , our maker , Psal : 95. 6. yea and the Lord himselfe expects it . Is : 45. 23. I have sworne by my selfe that every knee shall bow to me : & this is most certain that that Prayer which is made unto God without reverence and due respect done to his glorious majesty is not acceptable with God . I will not say , that all prayers that are made without bending the knee are unacceptable , yet I could wish that men being but dust , should kneel as low as dust when they are to speake to the high God . It is reported of Augustus that one inviting him to dinner to homely entertainement , farre unfit for so royall a personage ; hee thus spake to him that invited him ; nesciebam me tibi fuisse tam familiarem , I knew not that you and I had beene so familiar : may not the Lord say so to us , that without any taking heede to prepare or sanctifie our selves , petition for favours : take heede therefore to your selves , and remember the advice of the wise man Eccles. 5. 2. be not rash with thy mouth , neither let thy heart bee hasty to utter any thing before God , for God is in Heaven , and thou art on Earth , therefore let thy words be few ; and indeede it very much concernes us thus to take heede that we be not inconsiderate , rash or multiloquacious in our Prayer , for though it be true that we may approach unto the throne of Grace , with confidence and boldnesse , yet wee must take heede that we come not with saucinesse , for as God is a God of mercy , so also is he a consuming fire . Againe , art thou to come unto the Temple of the Lord ? take heede that thou rush not in thither rashly or unadvisedly , as if thou wert going unto a stage play , but forethinke with thy selfe that thou art going , as it were , into the immediate presence of Almighty God , who is a great and terrible God , that will not be mocked by thee : as therefore when you are to meete an earthly king , and to speake with him , you prepare your selves , and study a comportment and expression that may best please him , so doe when you are to meete God : praecogitate with your selves what comportment you ought to use in his presence ; what zeale , Ro. 12. 11. cheerefulnesse , Psal. 100. 1. sinceritie , Josh. 24. 14. and reverence , Heb. 12. 28. you should use in the service which you performe to God . Art thou to receive the Sacrament of the Lords Supper ? take heed that thou doe it not rashly or unadvisedly ; it is the advice of the Apostle . Let a man examine himselfe , and so let him eate of that bread and drinke of that cup , 1 Cor. 1. 28. 19. and he gives a good reason for it in the next verse , for ( saith he ) hee that eateth and drinketh unworthily , eateth and drinketh damnation to himselfe , not discerning the Lords body . What shall I say more ? In a word , art thou a beleever , and hast embraced the Faith of Christ ? take heede thou undertake not any thing without due advice and deliberation , lest that old proverbe be verified by thee , qui ante non cavet post dolebit , he that doth not beware before , will be sory after . Now , lest what I have said be not enough to make us take heede to our selves in all our undertakings , I beseech you look back into the former ages , and consider what and how many miserable inconveniences and sad disasters have happened to severall people , only for want of good take heede ; it was the want of good take heede that cast the Angels out of Heaven : it was the want of good take heede , that exiled Adam from Paradise , that brought the flood on the old World : it was the want of good take heede that brought sire and brimstone on Sodome and Gomorrah , that rent ten tribes from Rehoboams kingdome , 1 King 12. it was the want of good take heede that shut the five foolish virgins out of Heaven , Mat. 25. and it is the want of this good take heede , that shall bring a generall destruction on the wicked and ungodly , 1 Thes. 5. 3. No more but this , consider I pray you , what is it that brings so many , some to poverty , some to disgrace , some to sodaine desperate and dangerous deaths ? but only the want of good take heede ; that you may therefore escape all these inconveniences , and thousands more which are most incident to the carelesse ; I beseech you remember the exhortation of Moses in my Text , Take heede to your selves . Quest . But then as the Souldiers said to John the Baptist , Master what shall wee doe ? So may you say to me , you have ( we confesse ) proved that we should bee circumspect and take heede to our selves , but we would know the manner how wee should doe it , or what it is that we should take heede to in our selves . Ans. I answere , You must first take heede to your eyes , they are apt to range after iniquity , and if they be not diligently watch't , they prove arch-traytors to mankinde : untill Adam and Eve lusted with their eyes , sin and Sathan entred not into their hearts , Gen. 3. had not Herod look't or Herodias dancing , hee had not so rashly granted her John Baptists head Mar. 6. had not Potiphars wife given her eyes liberty to behold Joseph , she had not lusted to defile her marriage bed with him , King. 2. had not Sichem seene Dina Jacobs daughter , he had never ravish't her , Gen. 34. These evils proceede from licentious gazing on such objects , and therefore ( saith the Prophet ) turne away mine eyes lest they behold vanitie ; it was the want of taking heede to the eyes , that made Tarquinius Sextus to ravish Collatinus wife that made Queene Cleopatra to use her brother Ptolomeus as her husband ; that made Macareus to lye with his sister Canaces , and Menephron to defile his own Mother . And indeede it is God's great mercy that he hath placed in the eyes , as well the remedy as the malady , fletum & visum , the faculty of seeing , and the sluce of teares , Vt qui delinquant videndo , poeniteant plorando , that they who have offended by seeing , may repent by weeping ; if therefore thou wilt escape the punishment of weeping ( I meane of eternall weeping in hell fire ) take heed to thine eyes : look not after a woman to lust after her , for then thou hast committed adultrie with her in thy heart , Mat. 5. In a word , make a Covenant with thine eyes that they behold nor vanitie . Secondly , Take heede to your eares which most commonly are more open to Syrens songs , then to heavenly ditties , to obscene communication then to the precepts of God , and therefore Christ sets a double guard at this Port of hearing , and both delivered in the termes of my Text ; The first is in Mark 4. 24. where we are bid to take heede what we heare : and the other in Luke 8. 18. where we are bid to take heede how we heare , Psal. 141. 3. hee keepes both these sayings well that heares the word of God diligently , and practises it in his life and conversation constantly . Thirdly , Take heede to your tongue , for this is often times an unruly member , so unruly that ( as one well observes ) the port-c●●llis of the teeth , and the counterscarfe of the lips are not sufficient to keepe it in , unlesse with David , wee daily pray Psal. 14. 3. Set a watch O Lord before my mouth , keepe thou the doore of my lips . Take heede to your understanding that it be not corrupted ; this is the first doore the Devill knocks at , the first forge where sin is framed , the first commander the Devill seekes to corrupt , for though he intend to sack the whole citty of our Soules , yet hee makes his first assaults against this Port. And therefore as the besieged fortifie most where they feare most batteries or assaults , so take we heede to looke carefully to our understandings , that they bee not blinded with ignorance , nor insnared with the subtiltie of Atheisme , Heresie , Popery , Schisme , or any thing else repugnant to God and his truth . Take wee heede to our understandings that they dive not too farre into the hidden mysteries of the word : There is enough revealed both for our faith and our salvation , Mitte arcana Dei , meddle not with the secrets of God : Quod Deus texit , quis revelabit , what God hath hidden , let not the understanding pry into . Consider wee , that our understanding or intellectuall part , is that which the Devill , Hereticks , Atheists , Papists , Schismaticks , and many other pernicious enemies , much labour to corrupt , and therefore let us take great heede to preserve it . Take heede to your will , which will be either the seate of sin , or sanctuary of grace ; if it be depraved it hath a very malignant influence upon all our actions , and therefore as besiegers of a Garrison labour most to possesse themselves of the chiefe Sconce or capitoll , knowing , that thence they may command the whole City , so the Devill besieging the City of our soule , labours chiefely to captivate our will , because he knows that if that become subject to his Lawes , and embrace his Scepter , all the faculties of the whole man will be tributaries to the same service . Take heed therfore that your wills be not enslaved by Sathans policy , but renued by grace , and regulated by the rule of piety . Lastly take heede to your consciences , there may be so much said for this , that I shall say but little . Salomon saies that a good conscience is a continuall feast , Prov. 15. 15. and indeed so it is , if we be weake it is a staffe to support us , if in want , a comforter to relieve us , if in suites of Law , it is the best agent to pleade for us if falsely accused , it is the best witnesse to cleere us , if wrongfully condemned , it is a most upright Judge to vindicate us : There can no estate or condition befall man , either so prosperous or averse , but that the comfort of a good conscience will appeare in it . It comforts in prosperity and adversity , in sicknesse and in health , in life and in death , and ( which is best of all ) it yeeldes transcendent comfort at the day of judgement : For when among the wicked at the dreadfull day of Jesus Christ , there shall appeare nothing but horrors , frights , and amazements , be heard nothing but feareful shri●kes , ululations , cries , and howlings , for feare of the sentence of malediction , that shall there be pronounced against them ; even then there shall be nothing but joy , exultation , and heavenly consolations to them that have taken heede to preserve their consciences spotlesse , being assured of the sentence of benediction which shall then be pronounced to them , at which time their bodies being reunited to their soules , they shall be both received into everlasting salvation which every one ought diligently to seeke after , which is set forth in the next part of my Text , the duty in these words , keepe thy soule diligently ; whence we conclude this observation . 2 Obser. That every Christian should have a speciall care of his foule ; and keepe that diligently . To this purpose we have both the Precept and President of Gods Children in sacred writ . First for Precept , see St. Paul exhorting us to give all diligence to make our calling and election sure , 2 Pet. 1. 10. and Phil. 2 12. he bid us worke out our salvation with feare and trembling , so Moses in our Text , bid us take heede to our selves , and keepe our soules diligently . As for president , looke on St. Paul , and you shall finde that he was so carefull of his soules salvation , that as the Nicene Fathers would not gratifie Arrius in the least compliance with him , so neither would he conforme in any thing to the Doctrine of Seducers : And if you read the life and death of the Martyrs , you shall finde that they were so carefull of the salvation of their soules , that they would not in the least semblance condiscend to the Pagan Persecutors , though they might thereby have come off with corporall safety . But not to trouble you with multiplicity of examples , looke but on one president more , and that shall be David a man after Gods owne heart . The Lord had wonderfully magnified his mercy towards him in many eminent favours , first in respect of his estate , when he tooke him from following his Fathers Ewes great with young , to feede Iacob his people , and Israel his inheritance , Psal. 78. 70. 71. when he translated him from a shepheards crooke to a scepter of gold , Psa. 70. 71. Againe , the Lord did well for him otherwise too , in respect of his strength ; for he had as magnanimous a heart , as a Lion , 1. Sam. 17. 49. And when that proud Philistine Goliah came rayling and defying the God of Israel , notwithstanding his menacing tearmes , he encountred with him , and slew him , and so tooke the reproach from Israel . Againe , the Lord did wonderfull well for David , in respect of his beauty ; for he was a man of a more then ordinary pulchritude , as you may see prooved , 1. Sam. 16 12. the Text there sayes , that he was ●uddy , and withal of a beautifull countenance , and goodly to looke on . Againe , the Lord did wonderfull well for him , in respect of his issue , for he had a marvellous great issue . And I doubt not but David was truly thankfull to the Lord for all these ●nercies bestowed on him , in respect of his body and his estate . But yet I am resolved that hee minded more the salvation of his soule , then he did all these things : and I gather this from his owne words in the 14. Psalme : he declares that he longs for the salvation of God ; and if you looke on him in the Psalme , 25. v. 20. you shall finde that being surrounded with miseries , he hath a speciall care of his Soule , and desires the Lord to keepe that safe , so Psal. 86. 2. hee prayes the Lord to preserve his Soule , and having received some speciall favour for his Soule you may finde him making a solemne invitation unto the righteous , to come and heare what the Lord had done unto his Soule , Psal. 66. 16. Come and heare all yee that feare God , and I will declare unto you what he hath done for my Soule ; thus you see God's children have at all times been so carefull of their Soules , that they would rather suffer death then doe any thing that might hinder the salvation of their Soules ; such care ought we also to have of our Soules , Wee should keepe them diligently , and that for these Reasons . 1 Reason . First , because of the excellency of the Soule , which consists first in the puritie of it ; Secondly , in the unitie and singularitie ; and Thirdly in the inequality that is between it and any thing else . First , in the puritie of it , which though it be shapelesse and immateriall , yet would it make a man heavenly proud , to contemplate of how divine a nature , excellency and qualitie the Soule is . In puritate est Deo simillima , in its puritie it is as a God , and hereupon ( saith a writer ) let me worship the great God of the little God my Soule : and good to this purpose is that of Seneca . Quid aliud est anima quam Deus hospitans in corpore humano ? what other thing is the Soule , but God lodging in the body ? and Bernard , standing in admiration of the excellency of his Soule , breakes out into these words . How beautifull art thou O my Soule ! thou art ennobled by the Image of God stampt on thee , adorned with his likenesse , espoused to him by promise , redeemed with the precious blood of Jesus Christ . Quid de te dicam ? what shall I say of thee ? tu maximum es quod esse potest in parvo loco . Thou art the excellentest thing that may be contained in so small a place as the body . Nobilitas tua omnibus mundanis praeferenda , thy excellency exceedes all earthly treasures . According to this is that of Augustine : as ( saies he ) the Creator excells all the Creatures , even so the Soule is farre more excellent then any of them . Secondly , consider the excellency of the Soule , consisting in the unity and singularity of it . God hath given unto one body two eyes , two hands , and two feete , but he hath given it but one Soule , he hath given two eyes to the end that if one bee blinde the other may see , two hands to the end that if one be weake the other may worke , and two feeete to the end that if one be lame , the other may walke , but he hath given us but one Soule , which is a jewel invaluable , a jemme immatchable , & a pearle inestimable . Thirdly , consider the excellency of the Soule consisting in the inequality that is between it and any thing else , what recompence or what exchange shall a man give for his Soule , Mat. 16. 26. shall hee give a thousand of Rams , or ten thousand rivers of Oyle , shall he give the fruit of his body for the sinne of his Soule , surely all these are not sufficient to redeeme one Soule , Mica . 6. 7. nay ten thousand worlds were not sufficient ransome for one Soule , nothing could doe it but the precious blood of that immaculate Lamb Jesus Christ ; this St. Peter affirmes 1. Pet. 1. 19. we are not bought with silver or with gold , or with any corruptible thing , but with the blood of Jesus Christ , as of a Lamb spotlesse and undefiled . I beseech you consider then the excellency of your Soule ; the body of man is a glorious frame , yet it is not comparable to the Soule , for the body is but the tabernacle , the Soule is the mercy-seate , the body is but the hand maid , the Soule is the mistris , the body is but the pallace , the Soule is the queene-regent governing in that Pallace ; the body is but the cabinet , the Soule is the precious jewell lodging in it . What is it that advances the calling of the Ministery above other callings but only this , that it tends to the good of man's Soule ? the study of the Lawyer tends to the good of man's estate , the study of the Physician to the good of man's body , but the study of the Minister tends to the good of man's Soule , which is the better part . The Soule is optimum & primum , the better part , there is nothing like it , there is nothing that may be compared unto it , Salomon calls it a precious Soule , Prov. 6. and a greater , and wiser then Salomon puts it in the ballance of the sanctuary , and makes it weigh downe the whole world ; What shall it profit a man ( saith our Saviour Jesus Christ ) to win the whole world and lose his own Soule ? Mat. 16. 26. And I pray see if he bee not a great loser that gaines a world and loses his Soule ? for suppose a man were sure to live as long as Nestor , who is reported to have lived three hundred yeeres , and could have his health all that time , and never be sick ; suppose he had as much riches as Cressus , as much beauty as Absalon , as much strength as Sampson . Supposes he had as much worth in him , as the Romans ascribe to their Catoes , Curioes , Fabritioes ; the Greekes to their Socrates , Solon , Aristides , Homer , to Agamemnon , affirming that he was like Jupiter in feature , Mars in valour , Pallas in wisedome ; suppose all eyes were upon him , all tongues spake well of him ; suppose he had such a glorious fame , that men came as farre to see him , as the Queene of Sheba did to see Salomon , gaze on him as the Aegyptians did once on honoured Joseph , the Arabians on fayre Vertomanus , suppose men praysed him as much as Tully did Caesar , Plato did Socrates , let his eares be delighted with as much variety of musick as Alexander had from Timolaus , the Thebans from Amphion , the Mariners from Orpheus ; suppose men acted such playes before him as the Romans acted in their Theaters and Amphitheater , let men shew him such sports and pageants as the Greekes had in their Olympian , Pythian , Istmian , Athenian and Corinthian games ; suppose he have houses like Nebuchadnezars Babel , Gardens like that of Adonis , Orchards like those of the Hesperides ; suppose he fared at home as deliciously , as he in the Gospell , Luke 16. 19. 20. and when hee went abroad be feasted with more varieties then Esther entertained Ahasuerus , Esth. 7. Dido Aeneas , or Cleopatra Mark Anthony ; let him be attended with more men then Salomon ; let him solace himselfe among his lascivious concubines as Heliogabalus and Sardanapalus ; let him hunt more then Leo the tenth ; hawke more then the Persian kings ; Card and Dice more then the Thebans ; and suppose ( if it be possible ) that he enjoyed all these pleasures all the daies of his life here , yet if he lose his soule hereafter , he is most miserable , and that sad catastrophe brings more torments , then all his former fruitions brought him pleasures : consider this I beseech you , that your soule is more excellent then any thing you can have , and therefore take heede to your selves , and keepe your soules diligently . 2 Rea. Secondly , we should looke so carefully to our soules , in regard of the necessity of the salvation of the soule ; Certainely there are many things which we pursue and seeke after with eager , and uncestant labour and desire ; which are not absolutely necessary , such as are riches , honours , and preferments ; I may say of these , as our Saviour said unto Martha , Luke 10. 41. 42. You are troubled about many things , but there is but one thing necessary , and that is to make your election sure , to labour diligently for the salvation of your soules . 3 Rea. Thirdly , we should looke carefully to our soules , in regard of the difficulty of attaining to salvation ; It is not so easie a matter as some suppose it is , to get our soules into Heaven , it is easie to fall into sin and so consequently into Hell , but it is a difficult matter for that soule that hath once beene entangled in the snares of sin , to become retrograde , and turne backe againe into the waies of righteousnesse , it will be a hard matter for the covetous man whose heart hath beene long imprisoned within the walls of covetousnesse , to forsake his covetousnesse , and become bountifull ; it will be hard for the ambitious man whose heart hath beene only set upon honours , who hath not feared the greatest hazard , or omitted the least opportunity that might further him in attayning thereof , to forsake his ambition and become humble . In a word it will be hard for any one that once devoted himselfe to sin , to become the servant of God ; and therefore ( as we are exhorted in my Text ) we ought to take heede to our selves , and keepe our soules diligently in the waies of salvation , because that having once wandred out of the right way , we cannot with facility returne into it againe . 4 Rea. Fourthly we have great reason to keepe our soules diligently , in regard of the miserable and wretched condition of the lost soule . Certainely had I the tongues of men and Angells , I could not relate unto you the wofull condition of the lost soule ; but this is that which aggravates their tortures , beyond compare , that as they are ●aselesse , so also are they endlesse : other losses may be recovered , but the lost soule that is cast into the bottomlesse pit of perdition cannot be recovered . A man may lose his estate , and may recover it with more then he had before , he may lose his health and may recover it with more then he had , he may lose his credit , and may recover it with more estimation , then he had before , but if once he have lost his soule he must never looke to recover that againe ; Poets and Historians writ of some that have gon to Hell and returned againe , as of Ulysses that went thither to consult with Tiresias , Aeneas that went thither to talke with his Father Anchises : Orpheus that fetcht his Wife Euridice thence , Pythagoras also that going thither reported at his returne , that he saw Hesiod tied to a brazen pillar , and Homer hanging on a Tree full of Snakes , for feigning such things on the Dieties : Admiranda canunt , sed non credenda Poetae ; these be strange things , but they are not true , for the Scripture assures us that there shall be no returne from Heaven or Hell : If any man be cast into Hell , though his eyes gush out with rivers of water , yet there shall be no one to comfort him , no one to helpe him , no one to doe so much as coole his tongue with a drop of cold water . O that we had hearts to consider this , that so we might take heede to our selves , and keepe our soules diligently . 5 Rea. Lastly we should looke carefully to our soules , for if they be lost , body and all is lost , and if they be safe , body and all will be safe , for where the soule at death goes before , the body at the resurrection will follow after . Good to this purpose is that of Chrysostome : if ( saies he ) we neglect the soule , the body cannot be saved , for the soule was not made for the body , but the body for the soule ; he therefore which neglects the soule , being the first and chiefest part , and mindes the body only , loses both , but he that seekes after the salvation of the soule , though he neglect the body , yet by the soules salvation , the body also shall be saved , which is most elegantly set downe by Aristotle , Lib. 7. metaphysic . ex sanitate animae fit sanitas in corpore , by the safety of the soule , safety is wrought to the body . If you have but so much faith as a graine of mustardseede to lay hold on Jesus Christ , as the Saviour of your soule , your body shall be sure to be saved also , Rom. 8. 32. he that spared not his owne Son but gave him to death for us , shall he not with him give us all things else that are necessary ? I might give you more reasons why we should seeke so diligently after the salvation of our soules ; But I must not be totus in singulis : I therefore proceede to Application , and the use which we shall make hereof is twofold . First , it serves for confutation . Secondly , for exhortation . 1 Vse of consutation . Have we such great cause to seeke diligently after the salvation of our soules ? Sure then they are much to blame that care more for temporall things , then they doe for the salvation of their soules . Some prodigalls what cost doe they bestow upon Houses , Horses , Hawkes , Dogs , and what cheap account do they make of their souls : the House must be magnificently built and furnis●t , the Horse must be pampered and kept fat and faire , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and all things must be brave and gorgeous , but there is no care taken that there be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a beautifull soule . I have read of a spruce Roman , that riding through the streets of Rome on a leane horse , was demanded by the Censor , why hee being so spruce a man , rode on so poor a horse . Unto whom he answered ego curo incipsum , servus vero equum . I take care for my selfe , but my servant for my horse ; In like manner I doubt there are many that onely take care for their bodyes , but neglect seeking after the salvation of their soules . Some there bee , that esteem more of agility of body then fervency of spirit : others esteem more of strength of the body , then grace of the soule : others there be , that esteem more of beauty of the body , then purity of the soul ; and if such as these have beauty , how doe they mince and trip it up and downe , contemning and despising others ? and yet God knows beauty is but a deceiving vanity : favour is deceitfull , and beauty is vaine . Forma est mera deceptio visus , beauty is a meere deceiving of our selves , a meere flout , a meere scoffe . For what face is there , bee it never so beautifull in youth , but if it live long it will be plowed with the furrows of old age ? and if it live not to old age , yet it is subject to deformity many other wayes ; and yet some are more enamoured with this vanity , then they are with their soules . The covetous man cares not what becomes of his soule , so he may have but plenty of riches : these count wealth the summum bonum , the chiefe good , and therefore seek onely after it , and not after the salvation of their soules : these are the seed of the Serpent , and indeed have the curse of the Serpent sticking on them , to licke the dust ; these covetous wretches deface the image of God that was stamp't on them , by continuall rubbing against the earth : these like wormes and no men crawle upon the ground , or like hogs they go rooting downe-wards in the earth ; and indeed they may well be compared to hogs , for as hogs are alwayes rooting downwards in the earth , and seldome or never look upwards , till being ready to be killed they are layd flat on their backes , and forced to it ; so these covetous miscreants goe groveling downe-wards , and lye scraping in the dung-hill of this world , and never looke upwards , or thinke of heaven or salvation , till wrestling with the pangs of death they are thrown flat on their backes , and then perhaps the Minister is sent for , the sacrament and heavenly things desired ; but if the Minister perswade them before this time to be weaned from the world , and to seeke diligently after the salvation of their soules , they are ready to say as the devils to our saviour , art thou come to torment us before our time , they are loath to be saints too soone , and if they must needs be weaned from the world , they would put it off till the last day and houre of their death , when they can enjoy it no longer . It is fabulized that the crab gave the Serpent his deaths wound , for his crooked conditions , and seeing him stretch himselfe out straite , said , At oportuit sic vixisse , you should have lived so . Let the covetous worldling that seekes not after the salvation of his soule take heed that when he lyes gasping as it were in the suburbs of death , and begs for salvation , that God answer him non at oportuit sic vixisse , but thou shouldest so have lived , as that thou mightest now have beene sit for heaven . But me thinkes I heare this earth-worme say , I doubt not but I shall go to heaven , for I am not such a notorious offender as such and such are , I am no adulterer , no drunkard , no swearer , and the like . I onely affect this sin of coveteousnesse , and I hope that for all this , I may be saved . To this I answer , yet not I , but the Apostle . Be not deceived , for neither idolater , nor adulterer , nor drunkard , no nor the covetous person shall enter into the Kingdome of heaven . Ephe. 5. 5. Againe the ambitious man cares not for his soule , so he may have honours here : how many such be there , that spend all their time in seeking after honour , and neglect many blessed opportunities offered to them for the salvation of their soules ? The voluptuous person devotes himselfe wholly to pleasures , and with the Epicure thus sings to himselfe , ede , bibe , lude , charum praesentibus exple corpus deliciis post mortem nulla voluptas , eate , drinke and be merry , let us fill our selves with new wine , and crowne our selves with rose buds , let us take our pleasure while we live here , for there is no pleasure hereafter . And indeed to them there shall be nothing but weeping and wailing and gnashing of teeth . I might much enlarge my selfe in marking out others that come under this reproofe , such as is the amorous wanton , that spends that time which he should spend in seeking after the salvation of his soule , in courting some faire face , some beauty of the times , and thinkes of no other heaven , then the fruition of his mistris favour , and counts her smile the onely vision beatisicall , never considering that death is courting that face as well as he , and oftentimes proves the most successefull , at least the most revengefull corrivall : taking her from him , or him from her , and turning them into another world to embrace , but what ? eternall flames . Such also is the profuse gallant , that spends his time in gaming , and not in seeking after salvation , that sits downe to eate and drinke , and rises up to play . Such also are your fantasticall women that spend their whole time in tricking and ●rimming , tyring and dressing their bodies , and seeke not after the salvation of their Soules . Dum moliuntur dum comuntur annus est , the morning is gone before many of them know it is come ; at least by any serious holy duty which they have performed therin : these will not have so much as a pin out of order in atyring their bodies , but care not for beautifying their Soules with Grace ; these spend their time in looking glasses to see their bodies gorgiously attyred , but looke not into the looking glasse of God's word , to be taught the way of saving their Soules . In a word , these are very carefull to enquire after the newest ( French , Italian or Spanish , ) fashion , but take no paines to enquire after the way that leades to salvation , they are better and constanter customers to new fashioning taylers , then they are auditors to the best preaching Ministers , and will give more to him that shall make them a new fashioned suite , then they will to him that shall preach salvation to their soules . I could enumerate many more , but it is high time to close this use . 2 Vse . Exhort . Secondly , have we such reasons to seeke after the salvation of our soules ▪ Let us then be weaned from the world , and consider what danger they are in , that only hunt after the pleasures , profits and honors of this world , and neglect seeking after the salvation of their soules . It is storied of Lysimachus , that he being much necessitated for want of drinke , parted with a whole kingdome for a drop of cold water , and afterwards repented in these words , O pro quant illo regnum perdidi ? O for how little have I lost a kingdome ? even so will the covetous , the ambitious , and the voluptuous man , the profuse gallant , the amorous wanton , and the fantastick woman ; Repent with O pro quantillo ! O for how little pleasure , how little profit , how little honours , how little pride and the like , have we lost the kingdom of heaven , the eternall salvation of our precious Soules . I beseech you therefore , settle not your affections on the things of this life , but on things that are aboue . Remember the excellency of your creation . Os homini sublime dedit Coelūque tueri Jussit , & erectos ad fidera tollerevultus . God hath given you a lofty countenance that you might not as beasts looke downewards , nor as wormes crawle on the earth , nor as hogs bee allwayes feedeing on the acornes of this world : but that you might looke upwards and seeke after that Kingdom which he prepared for his servants . O then bee not slaves to the world when you may bee Kings in Heaven : think on the excellency of your soules . Remember the aduice of Moses in my text , take heede to your selves and keepe your soules diligently . And that you may the better performe this , consider these two motives . 1 Mot. First , consider the vanity of the things of this life . I might prove that there is nothing but vanity , vicissitude and uncertainty in all those earthly things which we delight in : but I will confine my selfe to the examination of that trinity which worldlings most adore ( to wit ) honors , riches , and pleasures . First , how uncertaine is honour ? It is but the breath of the vulgar , which being but winde , changes with the winde ; did not the people even now salute our Sav●our with Hosanna , blessed be he that commeth in the name of the Lord , and presently they cry out against him to have him crucified , John 12. 13. was not Paul and Barnabas honoured by the Barbarians , as though they were their Paganish gods , Jupiter and Mercury , Acts 14. 12. and in the same chapter ver. 19. we reade that they were stoned as malefactors , was not Christ counted a Prophet ? Mark 6. 15. and presently a Devill , Jo. 7. 12. 20. how soone was Pharoah and his pompe drowned in the red Sea , Exo. 13. 28. Adonibezeck disgracefully mangled . Jud : 1. 6. Agag a king hewen in pieces 1 Sam. 15. 33. Nebuchadnezar turn'd out as a beast : B●jazet carried up & down by conquering Tamberlain in an iron Cage ; by all which you see that it is not wisdome to place our delights in honours , which are exceeding lubrick and subject to change . Secondly , you shall find the like uncertainty in pleasures . Alas how short lived are they , even the best of them perish as vapours , or as the untimely fruite of a woman , they are dasht in a moment . Looke on Adoniah feasting in great jollitie , 1 Ki. 1. and you shall finde that the news of Salomon proclamed king , and the noyse of trumpets turned his joy into sorrow , his myrth into mourning ; the like you may see in Baltazar , who when he was feasting with his Lords and Concubines , there appeared an inscription on the wall , which soone turned his jollity into sadnesse , made his joynts loose , and his knees smite one against another , Dan. 5. 3. 4. 5. therefore it 's no trusting to the pleasures of this life . Thirdly , you shall finde the same uncertainty in riches ; they often times take the wings of Eagles , and fly away , when we think we have them surest ; they skip from man to man , like some fawning dog , or insinuating whore : for proofe hereof looke on Job , who in the morning had 7000. sheepe , 3000. Camels , 500. yoke of Oxen , and 500 shee Asses , and at night was bereft of all . Quotidian experience proves that riches are uncertaine , for how many bee there , Noblemen and Gentlemen , Marchants , Mariners and Tradesmen , Citizens and Countrymen , who formerly were able to relieve others , and now want to support themselves , who formerly had store of gold & silver , and now some of them are ( as great Bellisarius , who thrice rescued Rome was ) forced to say , Date obolum Bellisario , one single halfepenny to Bellisarius , so these who formerly lived as Croesus are now as Colon : Fallen from a mountaine of riches , into a valley of poverty , some by carding , dicing and gaming , some by false servants , some by extorting U●●reres , some by Haukes , Hounds , and Horses , and some by whoring , being eaten up of their owne lusts , as Acteon by his owne dogges : Thus you see that these things are uncertaine in respect of themselves . You may also see them uncertaine in respect of our selves : for if wee were sure of them , yet wee are not sure of our owne selves ; we are as subject to change , as riches , honours , and preferments are , wee change in a moment , in the twinkling of an eye . The second motive to stir us up thus to seeke after the salvation of our soules , is , the consideration of the blessed condition of the soule that is sav●d , instead of the corruptible drosse of this life , they shall have treasures incorruptible , glory unmatchable , solace inalterable , mirth immeasurable , and perfect felicity unto all eternity . Eye hath not seene , neither hath eare heard , neither can it enter into the heart of man , what things God hath prepared for those soules that shall be saved . Mar. 13. 35. Now therefore , as when Monica ( Austens mother ) heard an excellent discourse of the joyes of heaven , sayd , Quid facio hic ? What doe I heere on earth ? so say I , what doe we heere , planting our affections on the things of this life ? let us transplant our affections , and set them on things that are above . Some may object thus : Object . Is it not lawfull to seeke at all after the things of this life ? Ans. I answer , it is : you may , nay you are bound in conscience to provide for those that are under your tuition , but you must not spend all your time herein , and neglect seeking after the salvation of your soules , you may in a moderate way seeke after the things of this life , but you must not doe it immoderately , you may use the world , but it must be as if you used it not , you must so live heere as if your conversation were in Heaven , you may salute the world , but you must take heede that you doe not hugge and embrace it . To conclude , in a word , I beseech you doe as our Saviour exhorts you , Mat. 6. 33. seeke yee first the Kingdome of God , and his righteousnesse , and all other things shall be added to you : make sure of Jesus Christ to be the Saviour of your soules , and you shall be sure that God will give you all things else that are necessary for you ; which that you may doe , I desire every one of you , to remember and practise this exhortation of Moses in my Text , with which I began , and now end . Only take heed to thy selfe and keepe thy soule diligently . I have done with my Text . I know it will be expected that I should adde some Laurell to this Hearse , by ●lazoning the great worth of the noble party deceased ▪ and I am sure I might without flattery speake much to his honour , for those who knew him best , knew him to be of an affable and amiable carriage , courteous to the meanest , exceeding charitable to the poorest , and most upright towards all , &c. But I know that Funerall Sermons are not made as Panegyricks , or commendatory Orations to proclaime the worth of the dead , but for instruction to the living ; and therefore I shall forbeare to speake more now , but I shall ( God willing ) write of him by way of Elegy ; which shall be exposed to publique view . Si benè quid dixi ; mea non est gloria , Christi est Sin malè , scito hominem me quoque quisquis homo es . FINIS . Notes, typically marginal, from the original text Notes for div A96652e-240 Exod. 4. 10. b Quintilian . c Scrinia damagnis , me manus una capit . Mar. lib. 1. epig. 2. d Candor in hoc ae●●o in●ermortua ●enc , Ovid ●e pont . lib. 〈◊〉 . elig . ● . 〈◊〉 non ego ●●entosae ●●lebis suf●●ragia ve●●or . Ho●●a . lib. 1. ep. 9. Lucian . g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Non 〈◊〉 cun● tis place● vel Jupi●ter ipse Nec mi●●tens pluv●●am , ●●retinens ●●pluviam . i Unus Plato plus est quam Atheniensis populus . 〈…〉 , in vita ●lat . k magnum ●oc ego ●luco , ●ood pla●●ui tibi , qui tu●pi ●ecernis ●oncstum H●rat-Ser●● . lib. 2. 〈◊〉 . 6. l ●e exhortor moneoque libelle , ut docto placeas Apolli●●● . m Mart. lib. 4. epig. 87. Da mihi ●te placidum , ingenium vultu starque caditque tuo . Ovid fast. lib 1. ●mmensa subit cura ut quae tibi dicantur te digna sint . ●lin . praef in Hi●●●at . 〈◊〉 Vesp . imperat . In hoc faci●unt slult quos gloria vexa●inanis . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ●acrt . de ●it . Philos. ●ib . 6. Notes for div A96652e-670 Suav●●●●● & Brevissima . ●drewes princi●●● conci● . 〈…〉 . ●●edibile ●●alicui ●ntam ig●aviam esse insuā , ut salutem suam negligat . De most . Oly 〈…〉 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Homer Od. γ . g Aen. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Calumniator . Deceptor . Qui quamvis su●● vanis pollititationibus & promissis nos alli●iat , &c. Greg. 〈…〉 Catera praetereo nec ●nim sermonibus istis ●mnia complecti ●●a●uo . Mantuan . Eclog. 8. Pallida ●ors aequo pulsat pede pauperum tabernas regumque turres . Mors sceptra ligonibus aequat . Simile . Simile . Sicut ad pertinet qui vobis ecclesia ad vos p●tinet v●tris l●qui domibus Ber. Vnusquis● pater famlias est M●nister Chr●sti , & erg● suos que dammod●●●piscopale officium implere d●●bes . Aug in Psa. 5● Aug. li● de anim● Senec. 〈◊〉 8. ad 〈…〉 . Quam 〈…〉 anima , 〈◊〉 Bernar● meditat● ●icut Deus ●●nem 〈…〉 ita 〈…〉 al as ex 〈◊〉 . Aug. 〈◊〉 de Ani●● . ●eus dedit 〈◊〉 corpori 〈◊〉 oculos 〈◊〉 as ma●us 〈◊〉 duos 〈◊〉 uni●a 〈…〉 Ber. 〈◊〉 Medit. Anima naturaliter dominatur corpori , sicut Dominus servo . Aristo . lib. 1. Politic. Proper . lib. 2. & Iuven. Sat. Os occulesqueJovi pares . Navigat . Vertom . lib. 3. Oration . pro Rege . Justin . li . 1 Jo. in e●us vita . Shyrlics Relation . Facilis descensus averni . Sed revocare gradum superasque evadere ad auras , hic labor hoc opus est . Hom. Od. 〈◊〉 Virg. Aen. l. 6. Ovid . M●t. lib. 10. Laert. de vita Philo. l. 8. in Pythag . Tert. lib. de anima , cap. 29. Si animam negligamus , nec corpus salvare paterimus , &c. Chrysost. de recuperatione lapsi . ●●ject . ●●sw . ●●en . ●●onor est hono●●nte . 
A85510	----	A modest vindication of the doctrine of conditions in the Covenant of Grace, and the defenders thereof, from the aspersions of arminianism & popery, which Mr. W. E. cast on them. By the late faithful and godly minister Mr. John Graile, minister of the gospel at Tidworth in the county of Wilts. Published with a preface concerning the nature of the Covenant of Grace, wherein is a discovery of the judgment of Dr. Twisse in the point of justification, clearing him from antinomianism therein. By Constant Jessop, minister of the Gospel at Wimborn minister in the county of Dorset. Whereunto is added, a sermon, preached at the funeral of the said Mr. John Grail. By Humphrey Chambers, D.D. and pastor of the church at Pewsie. Graile, John. 1654 Approx. 290 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A85510 Wing G1477 Thomason E817_1 Thomason E817_2 ESTC R207370 99866427 99866427 167980 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85510) Transcribed from: (Early English Books Online ; image set 167980) Images scanned from microfilm: (Thomason Tracts ; 124:E817[1] or 124:E817[2]) A modest vindication of the doctrine of conditions in the Covenant of Grace, and the defenders thereof, from the aspersions of arminianism & popery, which Mr. W. E. cast on them. By the late faithful and godly minister Mr. John Graile, minister of the gospel at Tidworth in the county of Wilts. Published with a preface concerning the nature of the Covenant of Grace, wherein is a discovery of the judgment of Dr. Twisse in the point of justification, clearing him from antinomianism therein. By Constant Jessop, minister of the Gospel at Wimborn minister in the county of Dorset. Whereunto is added, a sermon, preached at the funeral of the said Mr. John Grail. By Humphrey Chambers, D.D. and pastor of the church at Pewsie. Graile, John. Chambers, Humphrey, 1598 or 9-1662. Jessop, Constantine, 1601 or 2-1658. Pauls sad farewel to his Ephesians. [2], 49, [1], 125, [1] p. Printed for Mat. Keinton at the Fountain in Pauls Church-yard, London, : 1655. [i.e. 1654] "The Covenant of Grace, not absolute, but conditional, modestly asserted", with caption title, begins new pagination and register. Within this series, "Pauls sad farevvel to his Ephesians" has separate dated title page. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Doctrines -- Early works to 1800. Covenant theology -- Early works to 1800. Funeral sermons -- 17th century. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Judith Siefring Sampled and proofread 2008-01 Judith Siefring Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE COVENANT OF GRACE , Not ABSOLUTE , but CONDITIONAL , Modestly asserted . WHether the Covenant of grace be conditional or absolute , is , saith a Mr. Burges , a very troublesome question . So indeede it proves in places where it is vented . It troubles the faith of some , the lives of others , and the peace of very many . New England hath felt the troubles it occasioned ; And many places in old England are now suffering . I could therefore from my heart have wished that either none at all had broached it in these parts , or if it must have beene published , some other , rather then you , my dearest Friend and Reverend Brother , might have beene the Author of that , meerly out of the great respect and entire affection I beare unto you . But seeing you have not only set it on foote , but when a modest defence was made of the contrary Doctrine , without any either bitter invective against your tenent , or so much as reply unto your Arguments ; you in divers Sermons renewed the quarrel , replied unto the Arguments of the contrary side ; not sparing to asperse them in too open a manner . I thought it my duty I owe to truth , oppugned by , notwithstanding my love unto you , to let you know , both wherein your Reply appears unsatisfactory unto me , and wherein offensive . Of the latter in the first place , which is as followes . First , in the whole series of your discourse , you seemed to me to rank those of our Divines , who hold the covenant of grace to have conditions , in the same file , with Arminians , as if both had maintained the same conditionate redemption or salvability ; wherein , whether you dealt fairly , I refer it to your conscience to consider . Now , though I do not doubt , but that you know full well already how farre we differ from them : yet shall I set downe the difference in some particulars , and then endeavour to satisfie your Arguments , so farre as they seeme to reflect upon our Tenents . The Salvability or potentiall and conditionate redemption maintained by the Arminians , may ( I conceive ) be reduced to these four particulars . 1. That Christ in dying , intended not the salvation of any particular persons . 2. That the end of his death was not to bring some actually to salvation , but only that God thereby might have power ( his justice being satisfied ) to give remission of sins to sinful man , on what conditions he pleased . So that Christ might have had his end , though never a man had been actually saved . 3. That this is the will of God , that none should enjoy remission of sins , but on condition of faith . 4. That Christ hath purchased faith and regeneration for none , but remission and reconciliation for all , which they shall actually partake of , who do believe . Nor is there neede of infusing any spiritual vitall , principle into the hearts of men to enable them to believe , they may doe it of themselves . The third excepted , which of these positions is maintained by any of those our Divines that hold conditions to be in the new Covenant ? Nay , they all maintaine that Christ in dying , intended the actual salvation of particular persons , viz. of all those whom God from all eternity had chosen . That for all those Christ hath obtained the actuall application of salvation to them , as well as the purchase of it for them ; which actual enjoyment of salvation , being according to Gods appointment to be obtained in a way of faith , or upon condition of faith , by or through faith , as the Scripture speaks . They further averre , that the Lord Jesus Christ by his death , hath also obtaind at God the Fathers hands , that the blessed Spirit should in time work this faith in the hearts of his chosen , that so through faith they might come actually to partake of all the benefits which he hath purchased for them . So then , Arminians maintain conditions to be performed by us of our own power : Such ours disclaim , maintaining that it is God that worketh in us both to wil and to do . Arminians maintain conditions so as if the efficacie of Christs death were pendulous thereon ; This also ours disavow , maintaining that Christ hath purchased both salvation to be given upon condition , and ability also to be given to perform that condition . b Arminians maintaine conditions preceding Gods very electing us to salvation . But ours maintaine conditions antecedent of actual salvation indeed , but consequent in regard of Election . The difference between our Divines and the Arminians about conditions being thus great , as hath beene shewed , I think it would have been fair dealing in you to have severed them , & not have crowded them together into one and the same refutation , as if they had mantained one and the same thing . Do you not think the friends of Pemble , Preston , Ames , Perkins , Ball , &c. would take it ill to have them refuted under the title of Arminians , and for maintaining Arminian Salvability ( a notion more abhorring to their spirits then to your owne , and which some of them have expresly written against ? ) yet do they all hold conditions in the Covenant . And you refute all such , who hold so , under that head and title . I challenge you to shew me any one of ours , that in pleading for conditions in the Covenant , doth in the least degree assert that conditionate Redemption or Arminian Salvability . Before you come to our Arguments , you tell us , that though you are against conditions , yet you hold that God hath his order and method in conferring of his benefits . And that in regard of this order one benefit may depend upon an other , &c. And that none are saved but such as do repent and believe . I was heartily glad to heare so much from you : for this is the maine I contend for , That God gives faith , and then salvation ; And that salvation depends on faith , and therfore in order of nature followes faith . And here I would argue ex concessis . Those benefits which according to that method and order of conferring that the Lord hath set down to himselfe , must goe before other , and on which others do depend ; Those ( I say ) are required in us , before the other which do depend on them , and follow them , can be obtained by us . But faith and repentance are benefits which according to this method of God are given before Salvation , and on which salvation doth depend . And therefore faith and repentance are actually required in us , before we can actually partake of Remission , Reconciliation . Justification , and other benefits and branches of Salvation purchased by Christ . It this were granted , that they are required , and that to the obtaining of Salvation ( which must needs be granted , the benefit of Salvation not only following them , but also depending on them as you confesse ) let them be required , as conditions , or as something else in Gods method and order ; I would not strive about termes . But I feate that you had here your reserve , and that you understand this priority of one benefit before an other , and this dependance of one benefit upon an other , either in reference to the manifestation of salvation , or the perfection of that , and not in reference to the beginning and being of them ; for so much some following passages hint out unto us ; of which we shall speak more when we come unto them . Not long after , you challenge Malice it selfe to shew , if it can , any one of your side that maintains salvation without repentance and faith . And here Sir , if I should produce some that doe assert it , should I not very prittely get me the odious name of malicious ? Wel , the Lord give us to hate the affect and fact as much as we doe the name . Truth is truth , and must be discovered . And I would to God there were not too many expressions vented both in Pulpits and Presses , too much tending this way . I find in Mr. Saltmarsh , Free grace . p. 102. Do not the promises belong to sinners as sinners ? And p. 104. The promises of Christ are held forth to sinners , as sinners ; not as repenting sinners , or humble sinners . p. 105. Whatever promise hath a condition in it , is ours in Christ , who only is the conditioned person for all promises . p. 84. So as we are to believe our repentance true in him , who hath repented for us . p. 126 All the conditions were on Christs part , none on ours . So p. 153 In the new Covenant God gives himself freely in Christ , undertaking all both with the Father and the Soule , nothing being required on mans part . Occasional word : That those Ministers who presse repentance and faith , do overheate the wine of the Gospel with conditions and qualifications , so the poore soules cannot taste it . So also in Doctor Crispe , I meet with many such like , or the same passages , as in his Christ alone exalted . vol. 1. p. 120. Christ belongs to sinners as sinners . p. 211. He receiveth sinners as sinners . p. 164. All the tie lies on Gods part to do every thing that is mentioned in the Covenant . p. 73. Hast thou but a mind to Christ , come and taste of the water of life freely ; there is nothing looked for from thee to take thy portion in this Christ. And in his second Volume , p. 420 We are justified without works not only without the concurrence of them to justification , but even without the being of them , and presence in the person to be justified . I might name many more , but these may suffice ; and I pray consider seriously whether from most , if not all those assertions doth not follow by natural and necessary consequence that monstrous conclusion now enquired of , viz. that wee may be saved without faith and repentance . Or , that faith and repantance are not necessary to salvation . Truly they speak so fully to this particular , in my apprehension , that all that I can see left you to save your selfe is , not to own these men for men of your side , which I should be heartily glad to heare . But consider one passage more frequent , as in these Authors , so in your owne Sermon ; This , That the Covenant of free grace is as free as that with Noah . Now concerning that we know , that men are partakers of the benefits promised in it , though they neither know nor believe any such Covenant . And if this of salvation be as free , wil it not thence follow , that men may be saved in it though they never believe it , or so much as know it ? To me it seems to follow without any constraint at all , as I shall labour to manifest by reducing it to an Argument , which I forme thus . By vertue of the Covenant with Noah , men are sure to be saved from an universal deluge , though they neither know nor believe such a Covenant . Therefore if the new Covenant be as free as that with Noah , a man may be saved in it , though he neither know it , nor can believe it : More of this particular you may read in Mr. Gataker against Saltmarsh , both in the former Treatise pag. 25. and in the Rejoynder pag. 11 , 13 , 88. where he clearly sheweth this very inference to be unconstrained , and makes good the charge now in debate against Mr. Saltmarsh : which Reverend Author , if you had any reference unto in that unsavory and noisome passage in your Sermon , I challenge malice it self , I must needs tell you , you were exceedingly to blame . Come wee to your Arguments , whereby you labour to prove , that no conditions are annexed to the purchases of Christs death in regard of application . Your first was from those places of Scripture , which declare the all sufficiency of Christs death , and the perfection of that in regard of impetration , as Heb. 10. 14 and 1 , 3 , 9 , 12 Unto which may be added your second head of Scriptures , viz. those which hold out unto us Gods acceptation of this price and acquiesence in it : as , This is my beloved Son , in whom I am well pleased , &c. Now these doe prove , that the price paid by Christ was perfect and sufficient ; yea , that it did fully impetrate , merit and purchase at the Fathers hands , the perfect and complete redemption of his Elect ; So that God lookes for nothing more to be done , or suffered towards the making up of the price , but rests fully satisfied with the sufferings of his Son. But they are of no force at all to take off any requisite necessary to the application of this purchase , be it qualification , condition , instruments or agent : for instance , If I should on your ground argue , Jesus Christ hath by himselfe purged our sins , and perfected &c. Therefore there is no neede the Gospel should be preached unto men , or that the spirit of grace be sent unto them to regenerate them ; I doubt not , but you would deny my inference , as well you might . So where you reason , Christ by dying hath paid a perfect price , which was also accepted of God the Father . Ergo , there are no conditions annexed to the purchase of his death ; you must give me leave to deny your Argument . And the reason is , because they are not annexed as any part of the price , to make up it complete : But only as the way and manner in which , the means and instrument by which , the terms and condition on which , and according to which God doth give , and man receives salvation purchased : Notwithstanding that , Christ hath thus perfectly purchased it , yet himself doth tell me , that unlesse I repent , I shall perish , Luk. 13. 3 , 5. And If I believe not , I shall be damned , Mark. 16. 16. As for that maxime you cited in the prosecution of your Argument , Impetratio est fundamentum applicationis , it makes for us , and not at all against us . For if it be fundamentum , the foundation , then it is not ipsa applicatio , the application it self , which is the monster your side doe hug and suckle . It makes indeed against Arminian salvability ; for which end it is used by our Authours , viz. to shew that though impetration and application may be distinguished , yet they cannot be separate or divided in their object . But that for whomsoever Christ doth impetrate , to him the benefits impetrated must be applyed ; for application ( say they ) is the end of impetration , and impetration the foundation of application . So that the Arminian doctrine of conditions to be performed by mans owne power , which make the issue of Christs death to be uncertaine and pendulous on mans free will , is wholly razed thereby : but our doctrine of conditions purchased for us by the death of Christ , and to be wrought in us by the Spirit of Christ are no way shaken . The purchases of Christs death may be surely applied to them for whom they are purchased , though they be applyed conditionally . Nor is that other maxime of any more strength , positâ causâ totali sequitur effectus , the totall cause being put , the effect followeth ; for if you speak of mans actual salvation , or the application of salvation unto man , you cannot say that Christs death is the total cause of it . The whole and sole meritorious cause it is ; But I hope Gods grace is the impulsive cause , Christs spirit the efficient cause , and faith the instrumental cause . And , bonum est ex integris causis , Good doth arise from all causes entire . Now though an instrument be the meanest of causes , yet is it necessary in the way of an instrument , nor can the effect be in act before it be used . Your third head contained such Scriptures as speake of Christ and salvation , as of a gift , a free gift : In pursuance of which you delivered , Christ is given , freely given of God. And if by grace , then not of works . And what can be laid on the creature that is not a worke . If but a Rose , not free . To be freely and by condition , is an absolute and flat contradiction . For answer , the Covenant with Adam , in a passage before , you aver to be conditional ; And in a passage following , you seeme to intimate , that it is free , by saying that he could not have merited , had he kept the condition . It seems then that to be free , and yet to be conditional , as flat a contradiction as it is , you your selfe have admitted in the Covenant with Adam . Did you seriously consider what you spake when you said , if but to pay a rose , the tenure is not free ? Certainly my Country men in Glocester-shire account that a very free tenure , nor think I them therein mistaken . And if some Gentlemen should bestow on you an hundred pound a year , on condition you should be more liberal to the poor to the expence , not of a rose or two , or a penny or two , but ( it may be ) ten or twenty pound a yeare , which unlesse you constantly exhibite , you were to lose the principal . If for all this condition you should not say that this were a free gift , I should account you fowly unthankful . If my memory faile not , our ancient godly Divines use those similitudes of a Rose or pepper corne , to set out the condition , not of faith , but of good works , which they maintaine to be required under the Gospel as a consequent condition . By which expression of theirs , they do , ( as you say ) destroy the freenesse of grace . But your bare saying so doth not prove it . The truth is , the Arminians and Papists were more beholding to you for some passages in your Sermons , then our ancient godly Protestant Divines . But come wee to your Argument , which if not taken out of Doctor Crispe , is yet certainly the same with his , vol. 1. p. 64. & p. 179. By gift , and on condition , is a flat contradiction . But take heed that you and the Doctor make not the Scriptures to speake absolute and flat contradiction , which say , wee are saved by grace through faith . Eph. 2. 8. And therefore it is of faith , that it might be by grace . Rom. 4. 16. And being justified freely by his grace through faith in his blood . Rom. 3. 23 , 24. And in the very place cited by you and the Doctor , Rom 11. 6. If by grace , then it is no more of works , otherwise grace is no more grace . But if it be by works , it is no more of grace , otherwise works are no more works ; where it followes , what then ? Israel hath not obtained what he seeketh for . And if you ask , wherefore ? the Apostle will tell you Rom. 9 32. Because they sought it not by faith , but as it were by the works of the law . So likewise , Where is boasting then ? it is excluded . By what Law ? of works ? Nay , but by the law of faith . Rom 3. 27. And to him that worketh not but believeth , Rom. 4. 5. The Scriptures joyn faith and free grace ; yea they tell us , that freenesse of grace is upheld by that requisite or condition of faith . But you call it a flat contradiction . The Scriptures oppose faith and works . But you say , What can be laid upon the creature , that is not a work ? You would beare men in hand that we teach contradictions . But I am sure these passages of yours contradict the Scripture . Again , did not Christ lay repentance and faith upon the creature , when he said , repent and believe the Gospel ? Matth 4. 17. Mark 1. 15. yea , doth he not lay it on them upon paine of damnation , when he doubles it Luke 13. 35. except ye repent ye shall perish ? Did not the Apostles lay something on the creature , when they thus answered their troubled converts , who in anguish of spirit came with these queries to them , men and brethren what shal we doe ? Acts ● . 37. And Sirs , what shall I do to be saved ? ch . 16. 20. I say , when they thus answered them , repent and believe on the Lord Jesus Christ , and be converted ; Did they not require something of them , and lay something on them ? And did Christ or his Apostles ( think you ) preach any thing contradictory to free grace , or free gift ? I hope , whatever contradictions you pinne on our Sermons , you will take heed what you fasten on the sayings of Christ and his Apostles , whose doctrine we must take leave to believe and follow , how contradictory soever it be deemed in the world . Do not say here , that Christ did not require them , nor his Disciples presse them , as conditions , or as a worke ( which is the Doctors evasion ) for you your selfe know that we disclaime faith as a worke , as much as you . Wee maintaine not any worthinesse , excellency or merit in faith . I desire you to shew me if you can , in any of ours , that faith doth justifie as a work done by us or for any worthinesse or excellency that is in it . I am sure that I can shew you the contrary , and you may also see it if you be pleased to peruse Mr. Gatakers rejoynder to Saltmarsh . p. 51. 53. This is that we maintaine , that faith is so required of God , that if we have it , we shall have salvation ; and if we have it not , we cannot have salvation , and that not only in knowledge , but in the being of it : not only the evidence , declaration , and manifestation of that ( which is the Doctors opinion . p. 168. and I feare is also yours ) but not the receipt , benefit , or being of it , and that because it is required to the very obtaining of it , not in any meritorious , but in an instrumentall way . Now do not the Apostles averre as much when they answer this quaerie , what shall I do to be saved ? thus , repent and believe &c. do they not in these answers lay repentance and faith on the creature as things required of God in them that would be saved , and that towards the obtaining of their salvation , not the evidencing or manifesting it only to themselves . And when the Apostle saith , the Jewes came short of righteousnesse which the Gentiles attained unto , because they sought it not by faith as the Gentiles did Rom. 9. 31. Doth he speak of the manifesto of Righteousnesse , and not rather of righteousnesse and justification it selfe , the being of it ? Certainly the Jewes fel short , not only of the assurance , but of the essence and being of righteousnesse , and that because they sought it not by faith . So that faith is required of God from the creature so , and laid on the creature so , that by it the creature must seek everlasting righteousnesse , the being of it , or he shall for ever goe without it . But for the thing it selfe , that a gift may be free , and yet conditional , is no such contradictory proposition , but that both parts may be true , well stand together , and uphold rather then destroy each other ; you might have seen in our Authors , if you had beene pleased to look in to them , or to have called to mind what I perswade my self you have formerly read in them . c Camero would have informed you that all conditions do not destroy free grace , Sed eae quae possunt habere rationem meriti , but only such as are meritorious . And Doctor d Prideaux , That to a meritorious worke , foure things are required , which are all of them wating in our conditions . First , it must wholly and entirely proceede from the undertaker . The person that will merit , must doe it of himselfe , out of his owne strength and power : So was the condition of works to have been performed . Man had strength conveyed to him in created nature , and was to have kept the condition by this his strength . But thus it is not in the conditions of the Gospel : we receive strength from grace , to performe the conditions of grace . God who requires them of us , works them in us ; he gives to repent , he gives us to believe : which I think is the Crowne of free grace , that gives us a crowne upon our bare receiving it , and gives us also withall a hand to take it . Secondly , It must be a mans owne , no way due or belonging to the person of whom we me merit Suppose a tenant be three or foure years rent behind with his Landlord , to the value ( it may be ) of one hundred pound , or two hundred pound ; and having nothing to pay , should be freely forgiven by his Landlord , only on this condition , that he carefully pay his rent for time to come . Shall this person say , the gift was not free because upon this condition ? Why the condition is due unto the Landlord , whether he forgive what is past or no , and therefore , can no way detract from the freenesse of the gift . So is our faith due , our repentance is due ( the fall , and the recovery by Christ supposed ) to God from us , whether he forgive and justifie upon them or no. And therefore the frenesse of the gift of righteousnesse is no way impaired by the requirement of them . When we have done all wee are commanded , we must say we are unprofitable servants , Luk. 17. 10. unprofitable saith e Chamier to our selves , we have not earned so much as thanks for our selves ; and that because we have done no more then what 's our duty . f Opposita sunt solvere debitum et mereri : To pay or discharge a debt , and to merit or deserve , are opposite . Thirdly , It must be some way profitable or advantageous to the person of whom we merit . Now this also failes : for , can a man be profitable to God , as a wise man is profitable to himselfe ? Is it any gaine or pleasure to him , that thou makest thy waies perfect ? Job 22. 2. & 35. 4 , 5. What profit is it to the Sunne , that wee receive its light into our houses ? or to the spring , that we drinke of its water ? God is no way indamaged by our impenitency , nor advantaged by our returne in to him ; All the emolument accrues to us our selves . And therefore though he require our return unto him , and beliefe on him , if we will be saved by him , yet is his gift of salvation neverthelesse free , because he is no way the gainer by the things required Nay , the conditions required by him are matter of further charge and expence unto him , he being the worker and donor of them , as was shewed in the first particular . Suppose that some rich person should adopt a poore mans child to be his heire , upon condition that the child be sent home unto him , to live with him , and to be trained and bred up in learning by him . Shall the young man say , it is not free ? because it is upon condition , he leaves his fathers cottage for it , he goes to school for it & c ? Alas , what profit are either of these to his forster father ? Nay , rather they are matter of further charge to him ; For by reason of these , he is at cost for his food , apparel , schooling , and other necessaries to his breeding and education : So when the Lord who chuseth amongst his enemies those whom he adopts to be heirs of salvation , doth require of them , that they repent of their sin , beleeve on his Sonne , leave off all their vaine wayes , and learne to be like himself who is their father : These heires of grace cannot say that their inheritance is not freely given , because it is given on these termes and conditions : for the things required are no way profitable to God who doth require them ; but rather matter of further cost and charge unto him , who sends his word , his messengers , his graces , his spirit for the working of them . 4. It must be some way proportionable to the reward we expect for it , which also failes in our conditions ; for what proportion is there between our repentance and remission , between our faith and justification . As the Apostle , our light afflictions , which are but for a moment , work forth unto us an exceeding , and eternal weight of glory . So may we also say of our repentance and faith . If the Landlord should say to his Tenant ( one hundred or two hundred pound indebted to him ) These summes you owe , and I do not see where you have a penny to pay , I might use extremity towards you , cast you into prison , and there let you rot ; but I will not deale so severely with you . Do but make an ingenuous acknowledgment of what you owe , and that you will be beholding to me , and I will freely remit it . Shall this person say , he was not freely forgiven , because it was on this condition , his acknowledgment ? Alas , what proportion is there betweene the debt and the acknowledgment ? Thus God seemes to speak to us in the matter of repentance . h Only acknowledg thine iniquities . The summe of all is , That a man gives freely , which he gives on condition , when withal he gives ability to perform the condition ; else salvation given for , and through Christ would not be free . But such are the conditions we pleade for , as our duties , so Gods gifts and graces : and therefore the gift of salvation , notwithstanding them , is free . Againe , That we give on condition , the condition being the parties duty to whom we give , is free , else the portions that parents give dutiful children would not be free gift . But such are the conditions maintained by us ; such as we owe of duty to God , whether he give or no ; he giveth therefore freely , though he require them . 3. That we give on conditions , the conditions being no way beneficial to us who give , no way equivalent to the thing we give , nor any way causal of our giving , we give most freely . But such also are the conditions defended by us , as hath beene made apparent , they no way benefit the Lord at all , they are infinitely disproportionable to the gift of salvation he bestowes , nor do they any way move him to bestow salvation ; but rather his will and purpose to bestow salvation , moves him to bestow them , that by receipt of them , his people might be fitted for the salvation he intends them . And therefore notwithstanding that they are required , the gift of salvation is most free . Thus have we done with your Argument , from the freenesse of grace ( which , that it may well stand with our conditions , I hope is well cleared ) as also with your Arguments taken from scripture . We come now to those you fetch from Reason The first of which was taken from the intent of Christ in dying , which the Scriptures hold out to be the salvation of those for whom he died . Now ( say you ) if he died conditionally , it will follow that he willed not their salvation at all , but their damnation , as much or more then their salvation ; for he wills their salvation if they believe , otherwise their damnation : and it is natural to them not to believe . This and all that followes in the Argument , may make against the Arminians , who hold that Christ hath purchased salvation for us , but not faith , and that he died for us conditionally ( i. e. ) that we should be saved if we did believe but did no way procure for us , that we should believe ; and accordingly it is used by our Authors , though in other terms , to destroy the Arminians conditionality ; as you may see in i Owen . But conditional redemption , in which the conditions are purchased , as wel as the salvation ( which is that we maintain ) it no way oppugneth . Put case an outlandish man should procure for his Sonne some inheritance in our Country to be enjoyed by him upon his infranchisement ; you cannot say he intended his Sons non-enjoyment of it as much as enjoyment , because of the condition of his Infranchisement , if that the Infranchisement be procured by the father as wel as the inheritance . The purchasers intent ( I hope is ) ful and firme . Notwithstanding the conditionality of the purchase , when the condition is purchased , as well as the thing . So when we maintaine that Christ hath procured salvation for us , to be enjoyed conditionally , if wee doe believe . You cannot inferre thence , that he intended our damnation as much as salvation , because we have no power to believe ; for wee maintaine also , that Christ hath purchased for us , that wee shall believe . Sir , Arminians say , That Christ died for us that we might be saved if wee doe believe ; k we , that Christ died for us , that we should believe , and believing , have life through his name . Dare you say that Christ died for any so absolutely , as that they should be saved whether they did believe or no ? I hope you will not , though your parallelling the new Covenant with that with Noah doth naturally yeild such an inference , as hath already beene shewed . Your second Argument was the same with one you used in your former sermons , where you asserted the absolutenesse of the new Covenant , viz. That this conditionality infers a liberty of will. But Sir , that those who plead for conditions are no way maintainers or abettors of free will , their writings sufficiently declare . l You make men believe that we preach not repentance as the grace of God by his Spirit , wrought in our hearts in and for Christ , which is most untrue ; and who of us denies faith to be the gift of God , or that God out of his love to us in Christ , freely worketh it in us , that therby we may be enabled to receive Christ . That we are not only halfe dead , but quite dead , and can do nothing that is good until the spirit quicken us ; cannot goe to Christ til God the Father draweth us : cannot believe on Christ nor repent of sin until the Lord give it unto us , and enable us thereto , is a doctrine I have long agoe learned from their Sermons , and often meete with in their writings . And as for the inference , he which chargeth the Patronage of free will on that kind of preaching , that holds out life and salvation upon condition of faith and repentance , let him looke to it how he will quit Christ and his Apostles from that charge , whose Sermons are full of counsels , commands and calls , that require men to repent and believe , if ever they would be saved . Sir , conditions to be performed by us of our owne strength and power , which the Arminians maintaine , argue a power in mans will indeede . But conditions purchased by Christ for us , and to be wrought by his Spirit in us , which we maintain ; Inferre no power of free wil at all . Your third Argument was taken from election . That from this conditional redemption would follow , that men are elected but conditionally , so that Gods election should be undetermined and uneffectual , and the will of God should be made subordinate to the will of the creature . Sir , God may be said to elect conditionally two wayes . 1. So as that the condition be considered as anteceding his election , moving him to will salvation to such a person . This conditionality indeed subordinates the will of the Creator to the creature , and causeth election to be undetermined and ineffectual . But such kind of conditions , we oppugne as Arminian . Or 2. so , as that the condition preceede indeed the actual enjoyment of the benefits to which men are elected , but followes election it self . And this consideration of conditions of election we propugne , as no way evacuating either the efficacy or determinatenesse of Gods election , nor yet in any wise subjecting the wil of God to the will of man therein . Hear what Dr. Ames saith to this very thing . m It never was denied by our Divines , that faith was maintained as a condition antecedent indeed to salvation , but consequent unto , or following election it self ; ( i. e. ) but hath been constantly religiously maintained . No Sir , our doctrine concerning conditions , doth no way destroy the certainty of election . But on the contrary , the doctrine of election doth confirme this our Tenent of Conditional Redemption . For so as God from all eternity purposed salvation unto us , and elected us thereto : So did Christ purchase it , and so is it actually to be applied . But God n hath from the beginning chosen us to salvation through sanctification of the spirit , and beliefe of the truth . And heretofore Christ did purchase it to be obtained that way , and that way it is actually to be enjoyed . So that till we be brought over , to the beliefe of the truth and some degree of Sanctification ; we cannot be said actually to partake of any part of the salvation purposed or purchased . That God elects for faith foreseene , we uterly deny ; but that he electeth through or by it , i.e. salvation to be obtained through or by it , we religiously maintain . Your fourth Argument runnes thus , If the purchases of Christs death have any condition annexed to them in regard of application , then these conditions share with Christ in the businesse of salvation . It is the same with another of your Arguments used in your former lectures , and neere of kinne to that of Doctor Crispe , vol. 1. p. 168. Then Christ justifieth not alone . Is faith Christ himselfe ? if not , then Christ must have a partner to justifie . But the sequel both in yours and the Doctors Argument is notoriously false ; and that because conditions are not required in the same way of causality that Christs righteousness is . For that is required as a meritorious cause , purchasing and procuring mans peace ; faith is an instrument apprehending it , and Christ the cause of it ; repentance as a way leading to it , or qualification fitting a person for it . Now when an effect depends on divers causes of a different kind , the necessity of the one , argues not the insufficiency of the other ; but the one may be sufficient in its kind , though the other be required . The wounded person must apply the plaister to the wound , if he wil have it heale him . The diseased person must drink the potion , must travel to the bath , and bathe himselfe therein , if he will have either the potion to purge him , or the bath to cure him : Yet would it be great weaknesse in either of these , to say , that the plaister , the potion , the bath were not sufficient , because they were required to goe unto the one , to take and apply the other ; for their taking , going , drinking , applying , are not required in the same sanatory and medicinal way as the bath , the plaister , or the portion are ; but only in an instrumental way , to bring these home to him , that so they might worke upon him . So , nor is my repentance and faith required in any satisfactory or meritorious way , to satisfie Gods justice together with Christ , or merit remission for me ; no , Christ doth that alone , they are only required to fit me for Christ , and bring me to Christ . Did we ascribe any merit or worthinesse to our conditions , then you might say indeed that we made them partners with Christ ; but we abhorre this as much as you . Faith , saith Mr. o Gataker , affords not the least mite towards the making up of that price , wherewith our debt is to be discharged . That this answer would be made unto your Argument , you your selfe foresaw ; and therefore to Anticipate it . You say , — But some distinguish betweene Conditions , and meritorious Conditions , &c. Unto which you reply , That this is a most weake evasion , for Papists themselves ascribe no merit to the preparations they plead for ; and cite for it Conc. Trid. Sess . 6. c. 8. And here Sir , is a second calumnie . For as before you ranked us with Arminians , so here you would insinuate that we joyne hands with Papists in maintaining of this conditional redemption . But as I hope I have vindicated it from the charge of Arminianisme ; so I doubt not also to cleare it from this of Papisme . Is it enough , my good friend , to make a thing evil , to say that Papists hold so ? Why did you cite Aestius and Lessius , both Papists , among the Champions of your opinion ? Papists agree with us , and wee with them in many things . Nor call we that Popish where they are sound , and agree with us , but that only wherein they being erroneous we dissent from them , and protest against them . Now whether or no Papists maintaine any meritoriousnesse in the preparations they defend , sure I am , that Protestant Authors chiefly oppose this meritoriousnesse of them , as I shall prove unto you . First then , consider that what Chemnitius replie , to that very place and passage of the Counsel that you cite , If I have not mist your quotation . His words are these . p If therefore this were the minde and judgment of the Synod , that it would simply shew that manner and order which God doth use according to the Doctrine of the Scripture , when he intends to bring men to justification ; and if they would not attribute those things which the Scripture teacheth do go before it , to the strength of free will , but to the grace of God , and operation of his Holy Spirit , nor place any merit or worth in those preparations for which wee may be justified ; we might easily be agreed concerning the word preparation , rightly understood according to the Scripture . Out of which of Chemnitius , I observe three things . ( 1 ) That however in that Session they did daube over the matter , yet they did hold a dignity , worth , and merit of congruity to be in these preparations , which the same Chemnitius doth afterwards prove at large , spending three or foure leaves therein . ( 2 ) That Chemnitius held something , some worke wrought by the Spirit in man to precede his justification , or his reception of justification ; for in the following paragraph , thus he speaks . q It is therefore false , which in the ninth Canon they attribute to us , as if we taught that not any motion of the will given by God , and excited by him , doth goe before our receiving of justification : for we doe altogether teach that repentance and contrition doe goe before . Wee doe not say , that they goe before as a merit , which by its worth doth cooperate to the obtaining of justification ; but as the sense of sicknesse or griefe of a wound , is not any merit of the cure , but doth raise and stirre up to desire , seeke out and welcome the Physician . For the whole hath no neede of the Phsitian , but they that are sick , as Christ saith . And in this sense , those things ( as the Scripture saith ) do go before . 3. That he could easily have agreed with those Tridentine Fathers about preparations ( the word preparation being rightly understood , and according to Scripture expressions ; ) if they would not have ascribed them to the strength of free wil , nor have put the worth and merit of justification upon them . By this ( I think ) it is plaine , that they were meritorious preparations that Chemnitius did oppose in his writings against the Papists . And truly I wonder , that you should cavil at that distinction I gave between a condition and a meritorious cause : And more , that , you should say that Papists ascribe no merit to conditions , and preparations . You know the question concerning the conditional promises of the Gospel is handled under that concerning the necessity of works , where our Writers grant a necessity of presence , but not of efficiencie , which Bellarmine contends for . Now I pray , what doe they understand by that efficiency , but a meritorious efficiency ? or , what other then that can be ascribed unto works ? yea , that our Authours understand merit by that efficiency , they deny . Adde to Chemnitius , Chamier , and consider two passages in him . r But the Gospel doth not promise salvation without any condition of observing the law , nor did ever any of ours teach that : so that he do not take the word condition for merit . And in ch . 5. Sect. 11. For the condition of faith is not antecedent , but consequent , because there is no merit of faith considered , or faith is not the cause of salvation . To these joyne Doctor Ames , who saith . ſ We doe not deny that good works have any relation to salvation ; for they have the relation of an adjunct consequent , and of the effect to salvation obtained ( as they speake ; ) and of an adjunct antecedent , and disposing to salvation to be obtained ; and also of an Argument confirming our assurance and hope of salvation : But we deny that any works of ours can be a meritorious cause of justification and salvation . And in the Chapter before , s Promises with a condition of obedience as the causes of that right which we have to the thing promised , are proper to the law ; but promises with condition of obedience , as of the adjunct or effect of the thing promised , or the donation of it , have place in the most bountifull kingdome of grace , where there is no place found for our merits . Bishop Davenant shall be the next , who averring repentance , faith and love to be necessary to justification , adds by way of explication , and in opposition to the Popish sense of necessity , t These and the like inward works of the heart are necessary to all that are justified : not because they conteine in themselves that efficacy or merit of justification ; but because according to Gods ordination either they are required as conditions precedaneous to , or concurrent with justification , as to repent , and to believe ; or else as effects necessarily flowing from justifying faith , as to love God , to love our neighbour . And in his next Chapter , stating this question , whether good works may be said to be necessary to justification and salvation ? he sets downe in his first and second conclusions , that in controversies with Papists , and Sermons to vulgar people , wee should not use such expressions without due explication of them , and that because both Papists and people wil be ready to understand them necessarily as meritorious causes of salvation . Shewing by example of the Ancient Fathers how careful they have beene to forbeare some forms of speech , by reason of the corrupt sense of hereticks : to which purpose he alledgeth that of Hierom ; that which may well be spoken , is not sometimes to be spoken by reason of the Ambiguity . Neverthelesse in his fifth , sixth and seventh Conclusions he maintains , that they are necessary thereto , though not as meritorious causes , yet as previous and concurrent conditions . Let Mr. Perkins be the first wee name for this particular ; who in his Reformed Catholick , besides the head of Merit , ( which wholly makes for us , and shewes sufficiently the Papists to be Patrons of merit ) in that of Repentance , speaking of the differences between us and Papists , therein saith , The fourth abuse is touching the effect and efficacy of Repentance ; for they make it a meritorious cause of remission of sin , and of life everlasting , flat against the Word of God. And a little after : They ascribe to their contrition the merit of congruity , which cannot stand with the sufficient merit of Christ . We for our parts hold , that God requires contrition at our hands , not to merit remission of sins , but that we may acknowledge our owne unworthinesse , be humbled in the fight of God , and distrust all our own merits ; and further , that we may make more account of the benefit of Christ , wherby we are received into the favour of God , and more carefully shun sin for time to come . But we acknowledge no contrition at all to be meritorious save that of Christ . I might adde to these , learned u Camero , and repeate that which I cited out of him before , it being the very distinction which you call a most weake evasion ; and the defence of which , we are now upon . As also renowned v Pemble , who spends a whole Chapter in refuting that opinion of Bellarmine , and the Romanists ; viz. That faith justifies us as an efficient and meritorious cause obtaining , deserving , and in its kinde beginning justification . But I shall content my self with the recitall of two more , who handle the very Question now in controversie , Whether the Promises of the Gospel be absolute or conditional ? And determine that they are absolute , not conditionall . The first of these is Broachman , who saith , w It is not controverted , Whether the promises of the Gospel , that they may be fruitfull and saving , do require faith : Neither is it called into controversie , Whether the promises of the Gospel be so free and absolute , that they discharge a man from a serious sorrow for sins , and from all study of good works ? For he must be an infant in Scripture , that is not acquainted with these assertions of the holy Spirit . But the true state of the question is , whether the Gospel for any our worth , intention , work , merit , or any disposition in us , doth promise to us grace , mercy , remission of sinnes and eternal life ; or rather for and through Jesus Christ apprehended by faith . And againe , in answer to Bellarmines fifth objection , which was , that the promises of the Gospel doe alwayes require the condition of Faith : Thus hee saith ; which wee grant . And further averrs , that this condition of faith will stand with his Assertion of absolute promises : For saith he , We warned you in the beginning , that it is not controverted , Whether the promises of the Gospel doe require faith , which wee willingly grant : x But whether in the free remission of sins , the condition of Faith be required as any work of ours , or certain disposition in us ; to which , as to an efficient , helping , or cooperating cause , the free remission of sins may be ascribed ; which we do roundly deny . The other is Mr. y Burges , who asserts the same out of Broachman , as I conceive . By these Citations I hope it will more then sufficiently appear to an eye not strangely possest with prejudice , 1. That the distinction between a Condition and a meritorious Cause , is no slender and weak Evasion , but a maine and fundamental Distinction in this Controversie , such as on which the very hinges of the Controversie doth turn . 2. That your saying . That Papist ascribe not any meritoriousnesse to conditions , &c. is most false , if there be any truth in these Protestants collections ; yea , that it doth asperse these reverend Protestant Authours fore-named , who oppose the Papist in the very particular . 3. That those of our Divines who maintain conditional promises in the Covenant , whilst withal they exclude all claim of dignity , worth , merit , or any such causality from these conditions , do not joyne with Papists , as you would make the people believe , but with Protestants against Papists ; and differ not one hairs breadth from those who aver the Covenant to be absolute , not conditional : for by the Conditions which they deny , they understand meritorious Conditions . 4. That in rejecting this distinction between a Condition and a meritorious Cause , and asserting the Covenant to be without , not only meritorious conditions , but all other also : you oppose all Orthodox Divines that ever I met with , not only those that hold the Covenant to be conditional , but those also who in terminis aver the absoluteness of it , ( for by the conditions they reject , they understand meritorious ones , as hath been shewed ) and joyn with Mr. Saltmarsh , Dr. Crisp , and such other whom the Othodox , not out of malice , but for distinction sake , and for the due desert of some of their Tenents do call Antinomians . But let us see what further strength you bring to the battering of this distinction : for your charge of Popery will not hold . You add therefore farther ; Did Adams doing merit life ? None will say it . Yet the Grace of God is more shewed in the latter then in the first Covenant . Therefore in it no conditions at all . Sir , The Apostle saith , To him that worketh the reward is reckoned , not of grace , but of debt , Rom. 4. 4. I know some hold the Covenant with Adam , wherein works were injoyned , to be a Covenant of Grace . I have heard Mr. Symonds of Holland deliver that in a Sermon at Rederith , and thereupon divide the Covenant of Grace into the Covenant of Works , and the Covenant of Faith. Certainly , had Adam kept the condition of the first Covenant , he had done no more then his Duty ; nor had he profited God at all ; besides , there would have been small or no proportion between that his Work and the reward ; all which are required to merit proper . So that in some sense that may be called a Covenant of Grace . Neverthelesse in the latter Covenant of Faith , the grace of God is so far more fully , richly , and gloriously manifested , then in that of Works , as that it obtaineth the title of the Covenant of Grace . The Apostle saith , it was by Faith , that it might be by Grace , Rom. 4. 16. And the Scripture being so plain for it , I ought to believe it , though I could not make it out to others , wherein it was freer , nor yet apprehend it my self . But my good friend , the businesse is not so difficult but that it may be , and hath been already dispatch'd by some of our side , and the freenesse of the latter above the former , notwithstanding the conditionality of both , at large discovered . And that not by excluding faith , or the condition of faith from the latter ( as you would have it ) for that would interfere with that of the Apostle now cited , By Faith , that it might be of Grace ; where Faith is taken in , not left out to make out the freenesse . Nor yet only because faith is given of God , and so ability to keep the latter Covenant is given , which is something . For though that strength Adam had to keep the first Covenant was freely bestowed on him by God in his Creation , yet when God was pleased to enter into a Covenant with him , he had it in him , and was to work in his own strength and power . Whereas in the New Covenant God finds man in an impotent , weak , and dead condition , and graciously promiseth to work in him ability to do what he requireth : This ( I say ) is something that serves to shew the freenesse of Divine Grace in the new Covenant ; for the Apostle saith expresly , Ephes . 2. 8. We are saved by Grace through faith , and that not of our selves , it is the gift of God ; where the giving of the thing required , to wit , Faith , is introduced by the Apostle to shew the freeness of Grace . But the superabundancy of Grace in the latter Covenant appears mostly in this , that in the former , the matter of mans Justification had been something of his own , his own exact and perfect obedience to the Law of God ; but in the latter , the matter of it is an others , the perfect Righteousness of Christ . In the one , man runs into himselfe for the price of his life and happiness : But in the other , faith carries him out of himself unto another , the Lord Jesus Christ for all . In the one , the condition it self and the keeping of it , was to have been the matter of mans Righteousness , the ground of his Justification . In the other , it is only the Instrument and Mean. In the one , the condition it self ( Works ) procured life , in and of themselves , without any reference to any other ; but in the other , Faith is looked on , not as a Work , but as an Instrument ; nor doth it save for any excellency , worth , or vertue that is in it ; but only because it layes hold on Christ . I cannot better expresse my self then in Mr. Gatakers words , Rejoynder . p. 46 , 47. In the one , Works are considered , as in themselves performed by the Parties to be justified and live . In the other , Faith is considered and required , not as a work barely done by us , but us an Instrument whereby Christ is apprehended , in whom is found , and by whom that is done , whereby Gods Justice is satisfied , and life eternal meritoriously procured for us ; so that they differ as much as these two Propositions . 1. Pay your debt of a thousand pounds and be free . 2. Rely on such a friends satisfaction made for it , and be as free as if you had made full payment and satisfaction your self . All this and more you may find in that reverend Divine , your contempt of whom , and all other not of your way , sads the hearts of your friends , and makes them fear that which they are loath to suspect concerning you . You proceed , and tell us that though it be not meritorious , yet if it be Antecedent , it must be Effective ; For an Antecedent condition is effective . Sir , By your own maintaining faith to be an instrument in the work of our salvation ( which I think is more then a condition , though no more I believe then truth ) you must of necessity grant it both a precedency and efficiency therein ; for instruments are alwayes reckoned to the efficient cause , and in order of nature precede the effect . And thus I conceive that faith is effective in the work of our salvation , as an instrument receiving Christ , not as a condition . Conditions are not effective , but instruments are . As for that of z Chamier , that a condition ▪ Antecedent is effective ; I conceive he means meritorious , the passage cited out of him already leading me to that conjecture : For ( saith he ) the a Condition of faith is not Antecedent , but consequent , because no merit of faith is considered , or faith is not the Cause of Salvation . Now that Conditions are meritorious , yea or so much as impulsive , is altogether denied by the Assertors of conditions , who allow no causality at all to them . It rests on you to prove that the Antecedency of a condition doth infer its causality : For though Chamier aver it , yet I see no ground for that his assertion , especially in such conditions , as those we maintain in the New Covenant . Your first Argument runs thus : If Conditions be annexed , &c. Then no man can be sure of the benefits purchased whiles he lives ; for the conditions must be performed , &c. To which we may add two Arguments of your former Sermons , the first the very same with this : If salvation were on condition , then none could be sure of salvation , for none can be sure to hold out in performance of the Condition . The other , If any condition be required , then none can be saved , for none can perform the condition . Adam could not abstain from one tree when he was in the state of Innocency . Much lesse . — First , Sir , your instance of Adam , we conceive it unsound . That he did not abstain , we finde by woful experience ; but that he could not , we deny . Recepit posse si vellet , non autem velle ut posset , saith a Father . Adam had power to have abstained if he would , only his will was not confirmed in good ; whereupon it came to passe that he freely fell . Secondly , Your weapon may be turned against your self : For whereas you hold , That none are saved but such as believe , it may be objected unto you out of your own Argument , Then none can be saved , for none can believe ; or , Then none can be sure of Salvation , because none can bee sure to hold out in believing . Thirdly , It seemes to me directly to crosse the Apostle , who tells us , That it was of faith , that the Promise might be sure to all the Seed , Rom. 4. 16. Fourthly , Whereas you say , That if Conditions be required , then none can be sure , because none can bee sure to hold out ; Do you not seem to intimate that salvation is sure to the Elect , whether they hold out in the faith or not ? which is the Monster Arminians would father upon our Tenents . For answer therefore to your Argument , the main of it may wound an Arminian , who holds falling from grace : but as for those who hold no such uncomfortable Doctrine , it no way toucheth them . We say with David , 2 Sam. 23. 5. Although my house be not so with God , yet he hath made with me an everlasting Covenant ordered in all things and sure . For he hath promised to circumcise our hearts , to write his Lawes in our hearts , to give us a new heart , and then through grace , after our recovery , we may do that which in our sick , dead , and corrupt estate we could not do ; namely , keep the condition in an Evangelical way , wherein though exact perfectnesse be required , yet is repentance admitted , and sincerity accepted . Again , he hath promised to put his fear in our hearts , that we may not depart from him , Jer. 32. 40. And we are confident that he who hath begun a good work in us , will perform it to the day of Christ , Phil. 1. 6. Qui operatur ut accedamus , idem operatur ne discedamus . We answer therefore the main of your Argument , even as wee answer the Arminians , That though in regard of our own strength , which is weak , we may fear , yet in regard of Gods manutenency we are sure . Who will keep us , not without , but by and through the Means he hath appointed us , even faith ; by which , as he brings us into a state of Salvation , so through the same he will keep us by his Almighty power unto salvation , 1 Pet. 1. 5. We are as sure of perseverance in observation of the condition as of Salvation ; holding both of God by like tenure of free promise . Salvation , you see then , may be obteined , notwithstanding the conditions required , because God hath promised to give ability to perform them , and to persevere in the performance of them . This you foresaw would be replied , and therefore anticipate it by saying , But God hath promised to give faith . To which you rejoyne , I demand , Whether that Promise be absolute or conditional ? And anon , There is no reason why one Promise should be more absolute then another . But 1. Sir , Whether absolute or conditional , a Promise it is , and such as doth assure the soul of the condition on which salvation is given . So that Salvation is sure , notwithstanding the conditionality of the Covenant , and the sinewes of your Argument are cut in two . 2. For your Quaerie , Whether it be conditional or absolute ? I conceive it absolute . Christ procured Salvation for us to be bestowed conditionally , if we do believe ; but faith it self hath he absolutely procured without prescribing of any condition ; so that it is equivalent to an absolute purchase in respect of the event and issue . Owen Universal Redemp . l. 3. c. 1. & 2. For my part , I cannot imagine how any condition ( I mean Antecedent condition , for a Consequent condition they may admit of ) can be annexed to those Promises , I will write my Lawes in their hearts , and I will put my fear into their hearts , and I will take the stony heart out of their bodies . &c. unlesse free wil be granted . And therefore I conceive those promises to be absolute in regard of Antecedent conditions . Now whereas you say , There is no reason why one Promise should be more absolute then another ; the will of the Covenant Maker to have it so , is it self a sufficient Reason . Is it not the will of God to give Christ absolutely , & then salvation for Christs sake to them that do believe in him ? Shall I say here , That there is no reason why one gift should be more absolute then another ? He who worketh all things according to the counsel of his own will , hath infinite reason both for his will and working . In the mean while , Sir , your Reason from the certainty of Salvation , is ( I think ) sufficiently discovered to have nothing of force against Protestant conditional Redemption . Your last Argument was taken from the Analogy or Resemblance betwixt Christ and Adam ; As by the one , sin is conveyed ; so by the other Righteousnesse : but by the one sin and death are conveyed without Condition ; Ergo. I doubt not Sir , but that you will remember the old rules ; viz. 1. That similitudes run not on all four . 2. Nor are Argumentative . I might as well argue hence , That all mankind are redeemed by Christ , because they were all destroyed by Adam : Or that all were not corrupted by Adam , as Peter Martyr on the place tels me , Ambrose and Origen did hence hold , because all are not repaired by Christ : Or with Bellarmine , That Adam conveyed inherent sin to his posterity whereby they perish , and therefore the Righteousnesse of Christ conveyed for our recovery must be inherent . We should many wayes clip the truth of God , if we should every way make these lines run parallel . Hear Peter Martyr to the very point , This Analogy holds true only in the general : but in respect of the particular , and the kinds , there is great difference . Adam conveyes sin by Propagation to his Posterity : But Christ conveyed Righteousness by faith . After this you had a passage concerning actual Righteousnesse and actual Reconciliation , to this purpose : Vnlesse men will grant that Christ purchased a salvability , the salvation purchased must be actual ; for Inter actum & potentiam non datur medium . Sir , I know none of ours that deny , that Christ purchased actual salvation for those for whom he dyed ; i.e. That in time they should be actually saved in that way and method agreed on between the Father and the Son. The thing we deny is , That the salvation purchased , is actually theirs for whom its purchased before they come actually to believe . You must give us leave to distinguish between the Purchase and the Possession : the Grant or Donation of a Benefit , and the actual exhibition and reception of it . The child may have an Inheritance purchased for him , and bequeathed to him before he is born , but he must be born before he can enjoy it . Abraham had the grant and Donation of Canaan , long before his had the actual possession of it . Hear we Dr. Ames in this particular ; c All and each have grace and salvation given , though they have not the possession of the thing given before faith . Now unto these Arguments let us add one or two more out of your former Sermons about the absoluteness of the Covenant ; many of which having fallen in with those already discussed , and not above one or two remaining . The first , If any thing were required on our part , then beasting could not be excluded . This also Dr. Crisp vol. 10. p. 71. If any thing were done on our parts to partake of Christ , we might have wherein to boast , Rom. 4. 2. But I pray consider seriously how crosse this your Argument is to the very Text : For did not Abraham , the party spoken of there , do something for his part to partake of Christ , when he believed ? yet was he excluded from boasting . And doth not the Law of Fath , the Gospel , require faith on mans part , that Righteousnesse may be imputed ? why else is it called a Law ? Yet the Apostle saith expresly , that by this Law boasting is excluded , Rom. 3. 27. If indeed we could do any thing in a meritorious way , we might boast , not otherwise . The begger I hope , hath little to boast of , and yet doth he both crave and receive his Almes . The sinner hath lesse : for as that he doth can no way merit , no more then the beggers craving and receiving ; so nor can he do that , untill the Lord inable him . God must give him both a mouth and a hand , before he can speak for Christ to take him . Yet both he must have , before he can receive , the Lord having set down to himself ( as you your self acknowledg ) such a method and way of giving . The other which seems to be of more strength , and I think the strongest you bring , is this , If the Promise of Salvation were upon condition of believing , then men should believe before they be justified , contrary to Rom. 4. 5. where it is said , God justifies the ungodly . Now no where in Scripture Believers are called ungodly ; The same almost totidem verbis you may read in the Doctor , vol. 1. p. 170 , 171. Now for answer unto ths , I desire you to consider , what the Papists say concerning this Justification of the wicked . That wheresoever in Scripture God is said to justifie the ungodly , it must be understood that he also makes the ungodly just and righteous ; for otherwise the judgment of God would not be according to truth , and the Lord should do that himself which he forbids his creature to do , and abhors in his creature when ever he doth it , Exod. 23. 7. Isaiah 5. 23. Deuter. 25. 1. Prov. 17. 15. And lest you should think light of it , because it comes from them , though it is right to learn even from an enemy ; hear what the learned Pemble saith of this very rule cited by him . We embrace this rule ( saith he ) and the reason of it , acknowledging that where ever there is Justification , there must be Justice some way or other in the party Justified ▪ The God of truth should otherwise call darknesse light , and evil good . And therefore both that Author , as also Paraeus and Chamier , tells us , that the Righteousnesse of Christ imputed to this ungodly person is the ground of this gracious sentence of God , whereby he doth absolve , acquit , and justifie him . So that the person , though he be ungodly and unrighteous in himself , and so unjustifiable , yet is he godly , just , and righteous in Christ and through the Righteousnesse of Christ imputed to him justifiable . Let this then be agreed on ; i.e. 1. That the ground of this gracious sentence of God , whereby he justifies the ungodly must be some kind of Righteousnesse . And 2. That it is the righteousnesse of Christ imputed to the sinner . The Quaerie then will be , Whether this Righteousnesse of Christ be imputed to the sinner before he doth believe , or not till he believeth ? Now I think the Scriptures are very clear for the latter , that Righteousnesse is not imputed to the sinner til he doth believe : that very Text it self confirmes it , To him that believeth on him that justifies the ungodly , his faith is counted for Righteousnesse . It is to him that believeth that Righteousnesse is imputed ; and again , His faith is counted , &c. Take faith how you will , it must come into the imputation , the imputation is not without it . So again , Abraham believed God and it was accounted to him for Righteousnesse , ver . 3. When was it so accounted ? Certainly when he believed : It was whilest he was in uncircumcision indeed , but not whilest he was in unbelief : He received Circumcision ( saith the Apostle ) the Seal of the Righteousness of faith , which yet he had being uncircumcised . As he had Righteousnesse then , so had he faith too , for it was a Righteousnesse of faith . And as it was imputed unto him upon believing , so shall it be imputed unto us if we believe on him who raised up Jesus , vers . 24. Hence it is called the Righteousness of faith , for that it comes to be ours through faith . Faith takes it , receives it , puts it on . The Righteousnesse of God by Faith , Phil. 3. 9. We answer then that place in the Romans thus , 1. An ungodly person may be taken either for one who is wicked , and goes impenitently on in his wickedness , never once looking after Christ ; a sinner continuing in his impenitency and unbelief . Now such an ungodly person God doth not justifie ; for it is against both his truth and justice . 2. It may be taken for one that is ungodly and unjustifiable in himself ; but yet believing on Christ , is through him and his satisfaction Just , and so justifiable . Such an ungodly person God doth Justifie ; and thus Ames , Paraeus , Bishop Downam , and those other Divines I have in their descriptions of Justification , make not a sinner simply , but a believing sinner to be the subject of Justification , or the person to be justified . Now whereas you say , That no where in Scripture a Believer is called ungodly . I conceive it false , He is called so there : For who is the ungodly person spoken of there , but Abraham ? and he was justified ( as hath been shewed ) when he did believe . Besides , God the object of faith Justifying , who is described there to be the Justifier of the ungodly is said in ver . 26. of the foregoing Chapter , to be the Justifier of him that believeth in Jesus . I beseech you tell me , doth not the Apostle speak of one and the same Justification in both places ? Doth he not in both places describe one and the same person , the person that is justified ? Him then whom he calls a Believer on Christ in one place , the same he calls an ungodly person in the other ; and whom he cals an ungodly person in this , in that he stiles the same a believing person . Certainly , seeing ( as it is Chap. 3. vers . 30 ) that it is one God that justifies both the Circumcision by faith , and the uncircumcision through faith , i.e. All that are justified , both Jew and Gentile , circumcised or uncircumcised , by or through one and the same mean of faith . It must needs be that the ungodly person spoken of in the next Chapter , is such an ungodly person , as hath faith , and doth believe ; or else God should justifie some without faith , to which the former place doth aver the contrary . That place in the Romanes then concerning Gods justifying the ungodly , will not bear the Position you ground upon it ; viz. That sinners are justified before they do believe ; or that we do not believe , that we may be justified , as the Doctor expresseth it , an assertion as rotten as the foundation on which it is built ; and expresly contrary to the Apostle , who tells us , Galat. 2. 16. that hee had believed on Christ , that so he might be justified by the Faith of Christ . Thus have I given you an account of some , and those of the main of your Arguments , both wherein they have not satisfied me concerning the Tenent you endeavoured to maintain , and wherein also they have offended me , whilst they wounded that I hold for truth through the sides of Popery and Arminianism . I shall now shew you some grounds of my belief on the contrary : first taking leave in a word to state the Question , and to set downe how , and what I hold concerning it First then , I distinguish between both a condition and a meritorious cause , as also between it and an impulsive cause . By condition , I understand neither any thing meriting Justification at Gods hands in the least degree , nor yet any thing moving the Lord to Justifie or bestow Salvation on us . Secondly , By Conditions I understand the restipulation or repromission in a Covenant , the termes and Articles of Agreement in a Covenant betweene equals , and the thing commanded or required in a Covenant betweene Superiors and Inferiors , such as is the Covenant between God and man. Thirdly , Whereas there are conditions , yet I assert them not in any rigid and legal , but in an Evangelical way . Not so , as if they were not strictly and in a rigid exactnesse perfectly kept , there were no hope of Salvation ; but so , as if that they be not in some measure sincerely observed , there is sure damnation . Mr. Ball will tell you , that c whereas in the Covenant of Nature , perfect obedience is exacted , so that if there be the least failing in any jot or tittle , and that but once , a man can never be justied thereby , nor can the breach be made up by any repentance . In the Covenant of Grace , perfect obedience is indeed required , yet so as Repentance is admitted , and sincerity accepted . Conditions in this Evangelical way I plead for , and conceive , That God in the New Covenant doth not promise life and salvation absolutely unto his chosen , whether they believe and repent or no : but doth require from , and command them to repent and believe , if they will be partakers of the benefits purchased by his Son , and promised by himself in that his Covenant : which that they may do , he himself of his own grace , and for his own Sons sake bestowes faith and repentance on them . Nor have they a right to any actual enjoyment of these benefits untill they do actually repent and believe . The Grounds of my perswasion in this particular follow . 1. That Covenant , wherein is a mutual stipulation , is conditional . But such is the new Covenant ; therefore that is conditional . As on Gods part life and salvation are promised , so on mans repentance , and faith , and perseverance therein are required , and to be promised . Mar 1. 15. Chap. 6. 12. Acts 2 38. chap. 3. 19. chap. 20. 21. John 6. 28 , 29. chap. 3. 15 , 16. John 8. 24. Rom. 10 6 , 7 , 8 , 9 John 8. 31. Chap. 15 5 , 6 , 7 , 10. Heb. 3. 6. Chap. 10 , 38. He cannot see wood for trees , that doth not take notice of these Evangelical commands , wherein performance of Gospel conditions , and perseverance in that performance are required , they every where so abundantly occur . Choose we out one of the places named , and a little insist on it ; that Rom. 10 9. the rather for that in your answer to Mr. S. you make some reply thereto . How ( say you ) do you prove , that Rom. 10 9. is set down the forme and tenure of the New Covenant ? I deny it ; The Apostles intent is . &c. Sir , It is clear , as Calvin notes , that the Apostle here opposeth the Righteousnesse of faith to the Righteousnesse of Works . It is also clear , that in describing the Righteousnesse of Works he setteth downe the very tenor and form of that Covenant , The man that doth them shall live by them , ver . 5. And in opposition thereunto , delivers this to be the speech of the Righteousnesse of Faith , If thou confessest with thy mouth , and believest with thine heart , &c. If then it be granted , which cannot be denyed , that in these words , The man that doth them shal live by them , the tenor of the Covenant of Works is contained ; it must needs follow by the rule of opposition , that in these words , If thou confessest and believest , &c. the tenor of the Covenant of Grace is also contained . Besides , when the Apostle saith , The Word is nigh thee , &c. That is the Word of faith which we preach , That if thou confesse , &c. What ( I pray you ) doth he mean by the Word of Faith , but the Gospel ? or what else did the Apostle preach but the Gospel ? The sum of which he saith to be this , If thou confesse , if thou believe . &c. Sir , That Word or Gospel which the Apostle preached , wherein he held out the Righteousnesse of faith , and which he set in opposition against the Covenant of Works ; That same must needs be the Covenant of Grace . But such is the word here ; the tenor whereof he saith is , If thou confesse , &c. Ergo , It is the Covenant of Grace . And whereas you say , That the Apostles intent there is to shew Gods order and method in fulfilling the promises of the Covenant , and to describe those whom he will bring to Glory : though it make nothing against us ; for if that were his intent , he might have his intent , and describe both the one and the other , in setting down the Covenant . ( The conditions which lead to annexed promises , holding out Gods method unto us , and the counterpane of the Covenant or Conditions engraven on the heart , being the best character of a person to be glorified . ) Though ( I say ) this makes nothing against us ; yet if you consider the sense of the Apostles discourse , both in the latter end of the the foregoing Chapter , and in this ; or if you please to consult with Junius Parallels , where he hath a f whole Parallel about this place ; you shal find that the Apostles intent and scope is otherwise then you say ; namely , to prove unto the Jew , even out of Moses , that the end of the Law was not that they might be justified thereby , but that by the impossibility of keeping it , they might be driven to seek Justification from Christ by faith in another Covenant ; which Covenant of faith Moses ( though obscurely ) did intimate unto them in those expressions , Say not in thy heart , &c. The Word is nigh thee . By which he meant no other then that Word of Faith , Gospel , or Covenant of Grace which the Apostle preached ; the sum whereof was , That if thou confesse and believe , thou shalt be saved . Come we to some other Texts formerly alledged to prove a stipulation in the Covenant of Grace , and replied unto by you in your Sermon . That out of Gen. 17. touching the Covenant with Abraham was one . To which you say , If any condition were required , then that of Circumcision , which ought also to be performed by all under the Gospel ; so we should obtrude Judaism upon Christians . First , ( My good friend ) Are intimations of preaching Judaisme , Papisme , and Arminianism no calumnies ? Consider ( I pray you ) how you besmear the adversaries of your Opinion to bring an odium upon them . Secondly , What you reply , serves only , ad faciendum populum , there being no manner of Answer made unto the Argument . For whether Circumcision belong to us or no , it was required of Abraham and his Seed ; and the soul that refused to take it , is said to break the Covenant , and was to be cut off , ver . 14. So that the Argument remaines firme against you ; yea , not at all replyed unto ; which is this ; The Covenant with Abraham was the Covenant of free grace : But in the Covenant with Abraham there was a Condition required of the federates , Abraham and his Seed : Therefore in the Covenant of free grace , there is a Condition required of the Federates . Thirdly , As for that you say , We distinguish between the external Signe of the Covenant , and the substance of it . The one is alterable , the other remaines stil the same . Now Circumcision was but the external Sign of Abrahams part . The things or duties God did especially require of Abraham , were faith and sincere obedience , Rom. 4 3. Gen. 17. 1. Now these belong to Christians , as much as to Jewes , and to presse them on Christians is no Judaism . g Circumcision was a Sign obligatory to those which were in Covenant ; or a token of the restipulation of Abraham , obliging him and his posterity to faith and obedience of the Covenant to be performed to God. saith Paraeus . Fourthly , I conceive that mandate from the external signe of Circumcision to reach to us Christians . Though not in the letter , yet in the Analogy , and by vertue of it Christians stand to be baptized themselves ; also to bring their seed to partake of that Sacrament , which as the Apostle teacheth us , is our Christian Circumcision ; and he that wilfully refuseth may be said to break the Covenant , as well as he that formerly refused Circumcision . The same Covenant which gave a Commandment or Word of Restipulation for that Circumcision of Abraham and his Seed , giveth the same commandment or Word of Justification for Baptism of Believers and our seed , saith h Mr. C●tton of New England . The next places of Scripture to prove a stipulation were Heb. 8. 10. Heb. 2. 23. To which you reply by Interrogation : Is there any condition on mans part intimated here ? Doth not God promise to do all ? Doth he say , If you will be my people ? 1. Sir , what you me an by that expression , Doth not God promise to do all ? I wist not , Mr. Saltmarsh saith , It is enough for us to believe that Christ hath repented for us , believed for us . But I hope you are not so far gone . If you by it understand Gods gracious inabling of his creature to perform the conditions he himselfe requireth , I readily joyne with you . It is he gives us to repent and to believe , as hath been said already . But then I hope you will distinguish between , Gods gift and mans duty ; though the Ability be given of God , the Exercise of it , or work is mans . It is man himself that believeth and repenteth , though he receive ability from the Lord for both . 2. We answer your Demand , Is there any condition on mans part ? Yes , that there is ; namely this , They shall be my people . Can they be his people without dutiful subjection and obedience to him ? Here is this then , that God requires of them , that if they would have him to be a God to them , to pardon them , defend them , save them , &c. then they should take him for their God , depend on him , submit to him , obey , worship , and serve him , and carry themselves towards him as become his people : i They shall say , Thou art my God : Upon which Paraeus glosseth , k God saith , we are his people , making us to be his people . Our faith and our obedience is our saying , The Lord is our God. Nor is it material that God doth not formally condition with them , saying , If you will be my people , &c. The restipulation required , is no whit the lesse firm , when in the next Chapter the Prophet saith , l Only thou shalt abide for me many dayes ; and not , if thou wilt abide for me : it was neverthelesse a conjugal Compact . The cause of this kinde of expression may be either 1. for brevities sake : or secondly , as Mr. Ball notes , God enters into Covenant with man , not as his equall , but as his Superiour or Soveraign , appointing man his conditions in form of commands , which it's mans duty to accept of and obey : Or 3. Which I should rather chuse , to intimate thereby his gracious purpose of giving ability to perfom the Conditions , I will put my Lawes in their hearts . They shall be my people ; i e. I will not only require of them , that they know my Lawes , and obey me as becomes my people ; but by my Grace , I wil cause it to be wrought within them . Whether way you take it , either for Gods command injoyning them to be his people ; or for his promise to make them his people , it is not much material ; this still remaines either way , that they were to be his people . And this we have , even from the most absolute Promises , those of taking the stony heart away , giving a heart of flesh , a new heart , circumcising the heart , writing the Law on the heart ; which admit not , as I conceive , any antecedent condition , yet do they clearly shew that these things are required . This new heart is required , the writing the Law on the heart is required , and so of the rest : God doth require them in his people , and without men have them , they cannot be the people of God , nor expect salvation from God. These things ( Sir ) perswade me , notwithstanding all that you have hitherto replied , to adhere still to what I have formerly conceived and delivered concerning these Texts ; viz. That they do hold out a stipulation in the Covenant , and then it will be conditional . Now because this work is swollen bigger by the one half already then ( when I set pen to paper ) I intended it should have been , I shall briefly add some more Arguments , and draw toward a close : And because we are upon stipulations in the Covenant , add we an Argument or two of that nature . 1. That Covenant which is mandatory as well as promissory , and contains a Law as well as a promise , that Covenant hath a stipulation which they must subscribe to , who will be federates and Covenanters therein ; for whenever the Lord annexeth a command unto a Promise , the Promise is not absolute but conditional : there is something required in the command of him who will enjoy the benefit of the Promise . Now the New Covenant is of this nature ; it is not a meer Promise ( as some would have it ) but a Law as well as a Promise , and therefore called by the Apostle , The Law of faith , Rom. 3. 27. The Law of faith is that Doctrine which doth require faith to the obtaining of that Righteousnesse which is freely imputed , saith Paraeus . That is the Law of Works which teacheth that Righteousnesse is to be obtained by Works but the Law of faith teacheth , it is to be hoped for from the mercy of God alone , saith Martyr . The Doctrine teaching Righteousness by faith , is that which the Word of the Gospel doth bind us to if we will be saved , saith Bernard in his Thesaur . The Condition which offereth and promiseth Salvation , is this Condition , If wee believe . Wilson in his Dictionary on the words . 2. That Covenant which man is forbidden to break , commanded to keep , and wherein man is tyed and bound unto God ; that Covenant must needs have conditions and restipulations on mans part ; for it is in regard of the things required from man , that man is said to break or keep , or be bound by the Covenant . But such is the New Covenant . Abrahams was such , My Covenant shalt thou keep , Gen. 17. 9. Davids was such ( though you averred the contrary in your Sermon ) Psal . 132. 12. If thy children will keep my Covenant . Such was Israels , Ezek. 20. 37. I will make you to passe under the rod , and bring you into the bond of the Covenant : and what Covenant doth he mean but that mentioned , Ezek. 36. 26. and Hos . 2. ? The places considered seem to me to hold out one and the same . Such is also that administration of it under which we are . The Romans were n free from righteousness , before they believed on Christ , and entred into Covenant with him ; but after they were baptized into Christ they were o Servants unto Righteousnesse . The stile of Gods people formerly was , they were Covenant keepers , Psal . 25. 10. Psal . 103. 17. And is it not as proper to them now , as it was then ? May not the people of God under the Gospel be guilty of breach of Covenant , and that not only in regard of their Covenants with men , nor yet in regard of those necessary engagements which occasionally they make unto the Lord , but in regard of their Baptism , and that solemne Covenant between God and them , which Baptism doth seal . I have not quite forgotten Mr. Perkins Catechism , which I learned when I was a child , where I was taught in the fift Principle expounded , to answer this Question , How comes it to passe that many after their Baptism for a long time feel not the effect and fruit of it , and some never ? Thus answered , The fault is not in God who keeps his Covenant , but the fault is in themselves , in that they do not keep the condition of the Covenant , to receive Christ by faith , and repent of all their sins . And a little after , How if a man never keep the Condition to which he bound himself in Baptism ? Answer , His damnation shall be greater , because he breaks his Vow made unto God. Mr. Perkins you see , teacheth Conditions in the New Covenant , in regard of which it may be kept or broken by us Christians . 3 This brings to my mind another Argument ; That Covenant wherein a Promise is required of the federates , which Promise they do also seal to God in receiving of the Covenant Seal , that Covenant hath a restipulation ; But such is the new Covenant . For the confirmation of the Minor , I desire you to consider how in the Primitive times growne persons were required to professe their repentance and faith in Christ before they were admitted unto Baptism . Repent ( saith Peter , Acts 2 ) and be baptized : Whence also it is called the Baptism of Repentance ; Mark 1. 4. Acts 19. 4. And John is said to Baptise men unto repentance , Mat. 3. 11. So when the Eunuch desired Baptism of Philip. Acts 8. 36 , 37. saying , What doth hinder me to be baptized ? Philip replyes , That if he believed with all his heart , he might ; whereupon followed both his confession of Faith and Baptism . The Baptist also requires those whom he baptized to bring forth fruits worthy amendment of life . From which places Zanchy and Piscator collect , that faith and Repentance and new obedience , were required of all those grownpersons who were baptized , they were to make profession of their repentance and faith , and to make Promise of new Obedience . Take Piscators note upon Matth. 3. p Baptism is to be administred to no person that is of years , unlesse he shall first of all make a confession of sins , and of faith in Christ , and withal a Promise of leading a holy life . These Professions were afterward for the ease of the party to be baptized , turned into Interrogations and Answers : The Minister demanding of the party to be baptized , Dost thou believe in God ? the party was wont to answer , I do believe . The Minister again inquiring . Dost thou renounce the Divel ? &c. he replyed , I do renounce . Which Answer when Infants could not make of themselves , they had Parents and Sponsors who made it for them . Thus was there a formal stipulation required of growne persons at their first admission into Covenant and the administration of the seal of the Covenant to him . Farther , As before baptism , growne persons did thus professe and promise , so by being baptized did they seal . For this Seal of Baptism , as it is Gods seal to us assuring us of remission and other benefits promised in the Covenant : so is it also the Christians Seal unto God , whereby he seals the promise of Repentance , Faith and new Obedience : Hence are they said to be baptized into Christ ; into his Death , into the Name of the Father , Son and Holy Ghost . To be baptized into any ones name is , to be consecrated to his Worship ; so that he is named from him as from his Lord , and that he dedicate himself wholly to his service , saith Piscator . And learned Zanchie having at large expressed the same in several particulars , doth briefely sum up all , r Baptism is a note and mark whereby we do protest that we will observe the Conditions of that Covenant which in Christ is established between God and us . Baptism is ( saith Bishop Davenant ) A ſ Covenant made with God of loading a more holy life , therefore we must take care that what was once Sacramentally done in Baptism , may be performed truly throughout our whole life . s As Souldiers ( saith Martyr ) swear in the name of the General , and are so bound to him , that it is not lawful for them afterwards to be conversant in the enemies tents , if they do , the offence is capital : So by Baptism we are obliged unto Christ , and we swear that we will not afterwards at any time revolt to the Divel . So also Paraeus , t It is known from the Catechisme , That we are baptized in the name of the Trinity , because we are bound in the name of God to faith in , to Worship and obedience of God ; and we do also promise again these things unto God. We are baptized into the death of Christ in a double respect ; first , in respect of God , in as much as he doth by the Seal of Baptism , give and seal to us the benefits of the death of Christ . Secondly in respect of our selves , by promising again faith to believe these so great benefits of Christ , and the mortifying of sin by the power of the death of Christ , that it reign not over us any more . With these forementioned doth also Mr. Byfield concur , who tels us , that Baptism is a u Bond that tyeth us to the desires and endeavours after the beginning and finishing of our death to sin and Spiritual life , according to these Authors sense of the places forenamed . Baptisme sealeth our promise of Repentance , Faith , and new Obedience to God , as well as his promise of remission unto us . It is our pledge , our Covenantmony , and military oath , whereby we do tye and bind our selves to the service of the Most High ; which I cannot possibly conceive how it should be such , if there were no restipulation , or repromission in the Covenant , as you maintain . Thus much at present concerning Restipulation in the Covenant ; passe we on to some other Arguments : and because I remember you told me , that I had in my Sermons a number of Citations out of the Old Testament , you shall hear some more of the Arguments I used then , for some of them I have set down already . To what hath been said add then , Gods mercies are to be obtained in Gods way , that way and manner which God hath from all eternity pitched on therein to bring men to the enjoyment of these mercies : But God hath from all eternity purposed to give Remission , Justification , Adoption , &c. as through Christ ( for he hath predestinated us to the Adoption of children , through Jesus Christ , Ephes . 1. 5 , 7. ) so through faith in Christ ▪ and in a way of repentance , Rom. 3. 25 , 28. chap. 8. 28. Acts 13. 38 , 39 , 48. chap. 5 31. chap. 11. 18. Therefore till men actually repent and believe , they cannot actually partake of remission , Adoption , Justification , and those other benefits and purchases of Christs passion . Againe , those mercies which the Prophets and Apostles propose and promise unto men , not absolutely , but on termes of Repentance and Faith : they are not absolutely , but upon performance of the proposed termes to be expected ; but the faithful messengers of God , both in the Old and New Testament , do both proffer and promise remission in this manner . Look into the Sermons of the Prophets , and we shal find in their fullest and highest descriptions of free grace and offers of mercy , they still require repentance of men . So Isai . 1. Though your sins be as scarlet , they shall be as white as snow . But when ? when they should seriously set upon the practice of Repentance : for so in the words foregoing , Wash ye , cease to doe evil , &c. Come now and let us reason . No parley at all before this to be expected So cha . 55. a place much insisted on by Dr. Crisp for to prove the absolute freenesse now in hand . There are many things required , as thirsting , coming , hearing , seeking , calling , forsaking of sin , and turning unto God. So the other Prophets , Jer. 3. 12 , 13 , 14. Ezek. 18. 31 , 32. chap. 33. 11. chap. 36. 26 , 27. Zach. 1. 3. Now whereas you told me , That these were proofs out of the Old Testament , I hope you neither deny proofs thence to be authentical , nor yet the Prophets then to have been Preachers of free grace . The Covenant ( I hope ) was for substance the same then that it is now ; not a conditional one then , and an absolute one now . The Fathers of the Old Testament ( saith Luther ) before Christ appeared in the flesh , had him in the Spirit , believed in him , and were saved by him as we are , according to the saying , Jesus Christ is one yesterday , to day , and shal be the same for ever . Luther in Galat. c. 4. v. 2. Come to the New Testament , and we shall find that salvation was held out in the same manner then . Christ and his fore-runners were Preachers of Repentance ▪ yea , the Commission for preaching of the Gospel which is still on record , doth shew how it was then , and is still to be published , not without , but on terms of Repentance , Luke 24. 47. That Repentance and remission oft sin should be preached to all Nations . The rule of which their commission the Apostles observed , as they themselves tell us , Testifying both to Jewes and Gentiles repentance towards God , and faith towards our Lord Jesus Christ , Acts 20. 21. Nay it would be no difficult task to pick out most conditional Particles out of their , and our Saviours Sermons , &c. scil . Mark 9. 23. Acts 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 6. 14. Rom. 10 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si modo , Coloss . 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 6 15. John 8. 24 Matth. 18. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mark 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mark 5. 36. If , but if , unlesse , except only si , sin , modo , dum , dummodo , were conditional , when I learned my Grammer . 3. The Office of the Ministry , what is it for , but to prepare people for mercy by working something in them that may fit them for the receipt of the benefits promised in the New Covenant . As John was , so are they to be Christs Harbingers , and are to make ready a people prepared for the Lord , Luke 1. 17. To preach to them that they might be saved 1 Thess . 2. 16. To open their eyes and to bring them from darknesse to light , and from the kingdom of Satan unto God , that they may receive remission of sins , &c. Acts 26 18. Thou hast ascended up on high , thou hast lead captivity captive , and hast received gifts for men , even for the rebellious , that the Lord God may dwell among them , Psal . 68. 18 On which Dr. Crisp thus glosseth , Vol. 2. p. 410. Who is that Them ? The Rebellious saith the Text : And p. 412. The Holy Ghost doth not say that the Lord takes Rebellious persons and fits and prepares them by Sanctification , and then when they are fitted , he will come and dwell with them ; but even then , without any intermission , without any stop , even when they are rebellious the Lord Christ hath received gifts for them , that the Lord God may dwell among them : Thus the Doctor . But certainly the Apostle Paul was more acquainted with the mind of the Holy Ghost then Dr. Crisp : now he , Ephes 4. 8. alledging this of the Psalmist , openeth it far otherwise , and delivereth it , so as to me it seemes full for the confirmation of that we have in hand : When ( saith he ) he ascended up on high , he led captivity captive , and gave gifts to men : I hope he gave no other then what he received for them . Now what gave he ? It followes , He gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers : and for what end ? For the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ ; till we come , &c. He did not then receive this gift , that though they were rebellious , the Lord God might dwell among them whilst they remained so , as the Doctor avers . But on the contrary , he received and gave abroad these gifts of the Ministerial function , that thereby people might bee taken off their rebellious principles , and broken off their rebellious practices , and fitted for the communion with the Most High : The sum is , the Ministers of the Word are sent on this businesse to prepare people for the Lord , for remission and salvation ; therefore there is something required of them , some work to be wrought in them , on them , before they can actually partake of remission or salvation from the Lord , or enjoy communion with the Lord. 4. That which these Ministers of the Gospel have directed sinners to do for the obtaining of Remission , Justification , and Salvation , that in order of nature is to be done before Remission , Justification and Salvation can actually be obtained : But the Ministers of the Gospel have directed sinners to repent and believe for the obtaining of , &c. Acts 2 38. chap. 3. 19. chap. 16 30 , 31. Gal. 2. 16. Nor was it remission or justification in cognoscend , only , that they were directed to seek in this way of faith and repentance . Can any imagine that the meaning of that Query of the Jaylor , Sirs , what shall I do to be saved ? should be no more then this , What shall I do to be certified and assured of my Salvation ? Besides , that Justification , that Paul did himself , and directed others to seek by faith , Rom. 3. 28. Gal. 2. 16. was such in which works have no hand . But to Justification in cognoscendo , or in foro conscentiae , to the evidencing to us , and assuring us that we are justified , works do concur , James 2. 16. 24. A man is justified ( assured of Justification ) by Works , and not by faith only . So that the other Justification must be of another and different kinde , works being wholly excluded from having any thing to do therein . 5. They who are in an estate of wrath and death until they do believe , and then upon their believing passe out of that estate into an estate of life ; they are not actually justified till they do believe : But the Elect are in such an estate of wrath and death till they do actually believe Ephes . 2. Children of wrath , even as others . Tit. 3. 3. and then when they believe , they passe out of that estate . 1 John 3 14. We know we are passed from death to life . Under the power of death we were then , otherwise we could not have passed from it . And when passed we from it ? the same Apostle in his Gospel tells us , John 5. 24. chap. 3. ult . in one of which places he assures us , that he that heareth and believeth , is passed : and in the other , He that believeth not , the wrath of God stil abides on him ; which terms of passing and abiding , clearly shew that all the Elect are , and continue actually in that woful estate , until they do believe . I hope you will not say , they passe in their own sense and apprehension , and so are children of wrath according to their apprehensions . The Apostle saith , They are children of wrath even as others : and certainly others are not only sensibly and appearingly so , nay , perhaps neither of these wayes , but really so . For my part , I conceive no difference between a vessel of Election and a vessel of wrath , but only in regard of Gods purpose and Christs purchase , which til it be brought into act doth make no real change in the parties state and condition . 6. Until men come actually to have Christ , to be united unto him , and one with him , they cannot partake of Justification , nor have any right thereto , 1 John 5. 12. He that hath the Son hath life , he that hath not the Son , hath not life . But until men have faith they have not Christ , nor are united to him , for by faith they receive him , John 1. 12. go to him , John 6. 35 , 37. Feed on him ; dwell in him , and he in them , John 6. 40 56. By faith they live in him , and he in them , Gal. 2. 20. By faith he dwelleth in their hearts , Ephes . 3. 17. Ergo , Until men have faith , and by faith do actually believe on him , they cannot partake of Justification through him , John 3. 36. I remember that when in a private conference I pressed some of these places of Scripture , in stead of answering to them , you demanded , Whether the Elect had no benefit by Christ , nor right to Christ before they did believe ? To which I replyed , 1. That though there be a purpose in God to give salvation to them , and a purchase of it by Christ for them , yet had they no right thereunto until they had faith . 2 That they might have benefit by Christ before they had right to Christ , as in the instant of their Conversion , when the Spirit of Christ did work faith and repentance in them . That first Benefit ( they had ( I conceive ) in order of nature , though not in time , before they had right , it being the very conveyance of right over to them , and stating them therein , ) must precede their having of right , or otherwise they should have right before they had it . This you told me then was grosse nonsense ; and since you have averred in Pulpit , that to say men have benefit and not right , is palpable nonsense . But 1. Sir , Whether nonsense or no , what is it you say to the places cited ? These Texts tell me plainly that unlesse I have faith , I have not Christ , and that unlesse I have Christ I cannot have life , no nor right to , or interest in it ; unlesse a man may have right to , and interest in life through Christ , and yet for all not live , but perish everlastingly : which I think will be worse then nonsense to aver : So that the Argument remains firm and unanswered . 2 For your Crimination , though you might have dealt more fairly , and produced the manner of our asserting it , as well as the assertion it self ; yet we must be content to take what you give , and as you give it , and shall cast it up into the sachel to the other Legacies you have bestowed on us ; as Arminianism , Papism , Judaisme , absolute contradictions and weak evasions , &c. 3 For the grosse and palpable nonsense it self , Benefit and not right . I must professe unto you , that as grosse and palpable as it is , my dull pate doth not yet apprehend it . All the while the father lives , the child hath benefit by his fathers means , but what right he hath thereto I know not : the coats he wears , the food he eats , are not his own by right , I think , but his Fathers ; yea when the father dies and gives a Legacy to his child to be paid at such an age , until the child come to that age it cannot challenge the Legacy or portion given him by his father , nor dispose of it , if he dye before , yet hath he benefit thereby ; if he hath jus ad rem , a right to the thing , he hath not jus in re , a right in the thing , until that period of time , notwithstanding the Donation of his father . But to come yet nearer to the matter in hand . Suppose that some poor woman cast in prison for debt , where she is like to perish , should haply meet with a rich friend , who pitying her sad condition , and taking an affection to her , should procure her inlargement out of prison , intending to wed and marry her : I hope here it would be no non-sense to say , that this woman had benefit by this intended husband , before she had right to him , and inteterest in him : for , till the match or contract she cannot have any right in him at all . The case is ours , we are indebted to God , and in prison too , the Lord by his Spirit delivering us , doth make us his heavenly Bride . This first benefit , our delivering out of bonds , we must have in some measure from Christ , in order of Nature , before we can give our consent to the Match , and by faith take the Lord Jesus for our husband . May we not say in this case that we have benefit ? viz. the grand benefit of Regeneration by him , before we have right to him ? Is it nonsense to say so ? I am sure Mr. Thomas Goodwin writes something after this manner , v The promises of forgivenesse are not as the pardon of a Prince , which meerly contein an expression of his royal word for pardoning ; so as we in seeking of it , do rest upon , and have to do only with his word and Seal , which we have to shew for it : but Gods promises of pardon are made in his Son , and are as if a Prince should offer to pardon a Traitor upon mariage with his child , whom in , and with that pardon he offers in such a relation , so as all that would have pardon , must first seek out for his child : And thus it is in the matter of believing ; the reason of which is , because Christ is the grand promise , in whom all the Promises are Yea and Amen . 2 Cor. 1. 20. The Interest in a heiresse Lands goes with her person , and with the relation of mariage to her : so all the Promises hang on Christ , and without him , there is no interest to be had in them . So Mr. Reynolds Life of Christ p. 466. tells me , That till there be this consent on our side , it is but a wooing , there is no marriage , no Covenant made . Pag. 478. That our union and communion with Christ , is on our part the work of Faith , whose office it is to unite to Christ and gaine possession of him . Yea , Luther also on Gal. 2 20. Faith therefore must be purely taught , namely , that thou art so entirely joyned to Christ , as that thou maist say , I am one with Christ , his righteonsnesse and Victory are mine , &c. For by faith we are joyned so together , that wee are become one flesh and one bone . So that this faith doth couple Christ and me more neer together , then the husband is coupled to his wife . And Dr. Preston New Coven . p. 458. avers the same . Sir , these men know how to write sense ; now they tel us , that our right comes through our marriage with Christ , and that spiritual match is not made up untill we believe , which be the two main pieces of that you call grosse non-sense For , as for the third , that we cannot believe till God for Christs sake vouchsafe us that benefit , that they all maintain it , I need not tell you . In fine your nonsense bespeaks you in this Argument , which perhaps may puzzle both your senses and intellectuals solidly to answer . All that be united unto Christ , and quickned by him , before they have right to him , do receive special benefits from him before they have right to him : But all the Elect are united unto Christ and quickned by him , before they have right to him , or to salvation through him : Ergo , All the Elect do receive special benefits by Christ , before they have right to him , or to salvation through him . Or , All that have union before they have right have benefit before they have right ; But all the Elect have union before they have right ; Ergo , All the Elect have benefit before they have right . But we have right to those benefits ( say you ) by vertue of Gods Largess and Donation . The same I also find in w Dr. Ames . But this I conceive to hold true onely in absolute Grants ; for if the Gift or Grant be conditional , then is there a right unto the benefit granted , when that condition is wrought in the Legatee , and not before . Swynborn in his Treatise of Testaments , p. 150. tels us , That if the Testator give his daughter an hundred pounds , if she marry with advice and approbation of her Uncle , in case the party marry without advising with her Uncle about it , she loseth her right to the Legacy given her ; ( which by the way , may shew the weakness of that Argument that is taken from the word Testament , which some use against Conditions : as if Conditions could not stand with a Testamentary disposition ) Now such is Gods grant of salvation : it is made in Christ , it is made in him unto Believers ; it is not made to sinners , as sinners , as some aver , but to repenting and believing sinners , John 6. 38. 39 , 40. This is the will of him that sent me , that every one that seeth the Son and believeth on him , have everlasting life . The Grant being made unto us as Believers , I conceive we have not right unto the benefit granted until we doe believe . Sure I am , we cannot have right , but by and through our union to him ; which union being an inestimable benefit , we cannot have right before we have benefit . 7. Because you are so ready to charge your Adversaries with nonsense and contradictions , let us mind you of the old rule , He that accuseth another of dishonesty , must look well to himself : and let the inconsequences which necessarily follow from your Doctrine be our last Argument . I beseech you therefore to read me those riddles your Tenents seem to me to contain ; and to lead me out of those mazes and Meanders which I think your Positions lead unto , at least to deliver your self out of them ; for perhaps my senses may not lead me to follow your clue unlesse I see better solutions then I have seene or heard from you hitherto . I beseech you tell me then , 1. How there can be Many , yea or any true Believers who were never humbled , when yet all men must see their Righteousnesse drosse and dung , must be schooled by the Law to know their need of Christ , before they can or will make out unto him ? 2. How the same man may be actually reconciled to God , have wrath removed from him , and be beloved of God with the love of complacency , and yet at the same time in regard of the same evil works , be an enemy unto God , a child of wrath , and have wrath abiding on him ? 3. How the same man may be actually justified and quickned , and yet actually dead in regard of the same sins , at the same time ? 4. How the same man at the same time can be a member of Christ , one in him , and united to him , as he must be who is actually justified , and a member also of the divel , as he cannot but be who still remains an ungodly , impenitent , and unbelieving person ? 5. How faith in the work of Justification serves for any farther use then to assure us that we are justified , seeing it doth not concur to the essence and being of it , or to the constituting of us in a state justifiable ? and how we are said to be justified by Faith and not by Works , when Works assure us of our being justified as well as Faith. 6 How in the Petition , Forgive us our debts , we can pray for any thing more then assurance of pardon , when actual pardon is passed long before ? And how sins can be actually pardoned before they be committed , and the guilt removed before it is contracted ? 7 How God who promiseth pardon to Believers only , and condemneth thousands for their impenitency and unbelief , can without blemish of his Honour , Truth , and Justice , give pardon to any in his impenitency and unbelief ? 8 How a man can be said to be bound by Covenant , to keep or break the Covenant , when yet in the Conant there are no conditions on mans part required to be performed ? 9 Why it doth not follow from your Tenents , that a man may be actually Justified and saved without faith , when yet you maintain actual Justification before faith and faith to be required not to the essence of it , or interesting of persons in it , but only to the assuring them of their interest therein ? 10. Why it follows not also from them , that Christians may live as they list , seeing you hold that no conditions are on their part required , so that they cannot break the Covenant ? Whether Doctor Preston dares the Believer to sin if hee can , I yet finde not ; but this I find , That hee holds that the Believer may both sin , and by sinning may break the Covenant , as you may find in his Treatise of the New Covenant . p. 458 , 459 460. &c. These are some of the many ( for more might be named ) straites and intricacies , your Positions lead your self and your followers into ; out of which , how you will rid your self I wot not : but sure I am , that your Solutions hitherto given , do yeild no manner of real satisfaction , not only , not to my self , but not to any other of your godly and intelligent Auditors , that I have yet met with . Toward the close of your Sermon , you ushered in your Authorities with this Objection , But many good Divines call it a Conditional Covenant . But Sir , you are meal mouthed in the very Objection ; for not only many , but the most part of Divines call it so . All that I have ever yet met with , Dr. Crisp , Mr. Saltmarsh , and your self exepted . As for those Authors you bring , I shall by and by shew your fowle play in citing some of them , and your mistake of others ; and discover most , if not all of them to be on my side , and to be only against meritorious Conditions . The like mincing you used in a passage in the beginning of your Sermon ; viz. That some good Divines say ; That Faith and Repentance are the way to glory . Whereas if you be pleased to rub your poll , I believe you may call to mind , not only that some , but most good Divines call these Conditions , and say as much of good Works as you here allow to Faith ; namely , that they are via ad regnum , the way to the Kingdom , though not Causa regnandi , the cause of reigning . I am sure Mr. Perkins , Dr. Preston , Bishop Davenant , and most others I have read , do call them so . But you are politick in these expressions ; for thereby you would perswade your hearers , that you had many on your side ; like some Travellers who passing on in solitary wayes , keep a whistling and a hooping as if they had a great deal of company , whereas alas they are either wholly alone , or at most have but one or two Companions . Now Sir , for your reply to this Objection , we shall refer it to the close of all , and at present shall look into the Authours you bring , and see whether they stand for the opinion for which you cited them , or rather against it , as shall be made to appear ; and then shall add some others to them . You begin with the Fathers , but there you are sparing in your citations ; you tell us the Question was rarely agitated then . But you might have said , that the Fathers , if they faulted in any thing about the matter in Controversie ; it was in giving too much to Faith , Repentauce and good Works , by their hyperbolical commendations of them , stiling them meritorious , and the like ; as both Mr. Gataker in his Rejoynder to Mr. Saltmarsh , p. 53. and Bishop Davenant , de Justit . Actual . cap. 53. Men better vers'd in the Fathers then you or I , will tell you . That you bring out of Augustin , makes not at all against conditions in the Covenant , but against the power of free will asserted by Pelagius . The same Authour will tell you , x He that made thee without thee , will not save thee without thee ( as I have often heard out of Pulpits when I was a Scholer . ) And Whomsoever he draweth , he draweth him being willing . Our faith distinguisheth the just from the unjust , not by the Law of Works , but of Faith it self . Christ is not awake in him in whom faith doth sleep . The Justification by the Faith of Jesus Christ hath been given , is given , and shall be given to Believers , before , under , and after the Law. By faith we find that which the Jewes have lost . And elsewhere answering the Objection of the Pelagians , from the command of faith and repentance , whereby they would prove that we had power to do them , else the command of them would be to no purpose ; he saith , By commanding , he ( God ) doth admonish us to do what we can , and to beg for that which we are not able to do . y Know O man ( saith he in another place ) by the precept , what thou oughtest to have ; in the reproof , that 't is through thy owne fault that thou hast it not ; in the prayer learne from whence thou maist recieve that which thou wouldest have . He shews in another place in what respect the Apostle saith , The Justification of life came upon all men ; z Not because all men do believe in Jesus Christ , but because no man is justified except he do believe in him . It is therefore said , all men , that it might not be thought that any one might be saved by any other meanes whatsoever , but by him . Yea , this Champion of free grace , hath so many high , yea , haply over high commendations of faith , that out of him Bellarmine produceth not one or two , but many Citations to prove a meritorious caue sality of faith in the work of Justification , as you may sein his first Book de Justific . c. 17. 2. Prosper I have not , yet by the allegations I have read , cited out of him , I cannot conceive that Author to be against Conditions , but rather for them . I shall name a sentence or two . a Faith is the foundation of Righteousness , which no good works go before , but from which all do proceed ; from thence ( i.e. from the Doctrine of the Apostles ) every one doth receive life , which faith alone doth bring forth . 3. Add to Prosper , Jerome in Psalm 5. b Therefore thou shalt besprinckle me with this hysop , when thou shalt poure upon me the vertue of his blood , when Christ shall dwell in me by faith . And Moses distinguished in Leviticus between the Righteousnesse of Faith and Deeds , that the one is by works ; the other only by the credulity of faith . 4. So Ambrose . c According to the purpose of Grace it is so decreed by God , that the Law ceasing , the Grace of God should require faith alone to Salvation . And this Law ( to wit of the Spirit ) doth give liberty , requiring Faith alone . 5 Chrysostom , as I find him cited by Bishop Downham . Thou obtainest Righteousnesse , not by sweat and labour , but receivest it by gift from above , bringing one thing only from within ; viz. to believe . Nothing therefore in us doth concur to the Act of Justification , but only faith ; in Rom. 1. 17. and again in Rom. 3. 27. What is the Law of Faith ? to save by Grace : Here he sheweth the power of God , that he hath not only saved , but justified , and brought to glory , and that not requiring works , but seeking faith only . 6. Theodoret , cited by the same Author . Our Lord Christ hath by his bloud procured our salvation , Solam à nobis fidem exigens , requiring of us faith alone ; in Rom. 3. 25. 7. Theophylact , in Rom. 4. 5. Doth he that is to be justified bring any thing ? Faith only . By these I hope it doth sufficiently appear , That the Fathers held not Redemption to be absolute , as if nothing were required from us in regard of Application ; but on the contrary , that faith was required of us if we would be partakers of the Salvation purchased ; that it was required of us before our actual Justification , and did concur thereto . Passe we from these to later Writers , among whom , let Martin Luther be the first . Now it is true , that in the place you cited , he saith , The Promises of the Law are conditional , but the Promises of the New Testament have no such conditions , nor require any thing of us , nor depend upon on any Conditions of our worthinesse . But here I conceive he excludes meritorious Conditions , partly , because he expresseth himself very cautelously , saying , No such conditions , and no conditions of our worthinesse . And also because he doth elsewhere often aver , that something is required of us . I might here mind you of what Chemnicius saith in the place before cited , who being a Lutheran , could not but be better acquainted with Luthers Tenents then you or I ; namely , that Luther was not against Preparations of order , but only Preparations of merit ; and for proof of it , cites him on the third Chapter to the Galatians , where we find vers . 30. this passage , The use of the Law is to terrifie and fright to Christ , who is the end of the Law for Righteousnesse . And vers . 2. Christs coming profits neither the carelesse nor the desperate , but only such who have been tormented and terrified with the Law for a time , and now with sure trust come to Christ . Which passages do clearly shew , that he held , there ought to be a work of the Law upon the heart before its close with Christ , not to make it worthy of Christ , but to make it long and gasp after Christ . I might tell you also , How in a Letter written to Mr. Gasper Guttil , and translated by Mr. Rutherford , the same Martin Luther vehemently inveighs against those who would have the Doctrine of Grace to be preached in the first place , and afterwards the revelation of wrath , calling it a new method , a curious crotchet , and the broachers of it jugling Gypsies ; and averreth expresly , that the Apostles method , Rom. 1. 2 , 3. was directly opposite thereto , which was first to denounce the wrath of God from heaven , and make all the world sinners and guilty before God ; then when they see this , to teach them farther how they may obtain grace and be justified . As also that notable place on Gal. 2. 16. The true way to Christianity is this , that a man do first acknowledge himself by the Law to be a sinner . A little after , When a man is thus taught and instructed by the Law , then he is terrified and humbled , then he seeth indeed the greatness of his sin , and cannot find in himself one spark of the Law of God ; therefore he justifieth God in his Word , and confesseth that he is guilty of death and eternal damnation . The first part then of Christianity is the preaching of repentance , and the knowledg of our selves . And some few lines after , The Law doth nothing else but utter sin , terrifie and humble , and by this meanes prepareth us to Justification , and driveth us to Christ . And about two leaves after , Being thus terrified by the Law , the man utterly despaireth of his own strength , he looks about , and sigheth for the help of a Mediator and Saviour . Here then cometh in good time the healthful Word of the Gospel , and saith , Son , thy sins are forgiven thee , believe in Jesus Christ crucified for thy sins . These sayings of Luther , Sir , do fully assure me that Luther held a necessity of Legal sorrow and humiliation in persons to be justified , and that to prepare them for Justification , which is directly against the second Position of your former Sermons , concerning the absolutenesse of the Gospel , wherein you pleaded what you could , against the necessity of such legal sorrow , and humiliation . But passe we over these , and consult we Luther about that necessary mean of faith ; Let the Question be , whether in the Gospel faith be not required to the actual enjoyment of Justification , and Remission , and to the obtaining of a right thereto , and interest therein ? Or whether we may have a right to , and interest in , or actual enjoyment of these benefits without faith , or before faith ? We wil not go beyond his Commentary on the Epistle to the Galatians for the discovering of his mind herein ; and begin we where we left , Chap. 2. ver . 16. Here is to be noted , that these three , Faith , Christ , and Acceptation , or Imputation must be joyned together ; Faith taketh hold on Christ , and hath him present as a Ring doth a precious stone ; and whosoever shall be found having this confidence in Christ apprehended in the heart , him will God account for Righteous . This is the mean , and this is the merit whereby we attain the remission of sins and Righteousnesse . So on vers . 20. of the same Chapter , a place cited already , he teacheth that it is through faith we are united to Christ , and come to call the benefits we have by him , ours , Cap. 3. 13. about the middle . For as much then as Christ reigns by his grace in the hearts of the Faithful , there is no sin , no death , nor curse . But where Christ is not knowne , there all these things do still remain ; Therefore all they that believe not , do lack this inestimable benefit , and glorious Victory . And on ver . 14. We are all accursed before God , before we know Christ ; and there is no other way to avoid the Curse but to believe . A little after , This gift of the Spirit , we receive not by any other Merits then by faith alone : Ver. 26. Faith in Christ maketh us the children of God. And Verse 28. comparing our believing to the looking on the brasen Serpent , saith thus , This is true faith concerning Christ , and in Christ , whereby we are made members of his body , flesh of his flesh , and bone of his bone . In him therefore we live , move , and have our being : Christ and our faith must be throughly joyned together . Vers . 29. If ye be Christs , then are you Abrahams Seed ; that is to say , If ye believe , and be baptized into Christ ; If ye believe I say , &c. then are ye the children of Abraham , not by nature , but by Adoption . Yea , in the place first cited , with which we shall conclude this testimony , cha . 2. 16. Because thou believest in me ( saith the Lord ) and thy faith layeth hold on Christ , whom I have freely given unto thee , that he might be thy Mediator and High Priest , therefore be thou justified and righteous . Wherefore God doth accept or account us as righteous only for our faith in Christ . Because we do apprehend Christ by Faith , all our sins now are no sins ; But where Christ and faith bee not , there is no remission or covering of sins , but meer Imputation of sinne and Condemnation . I hope Sir , in those places Luther speaks plainly enough to the purpose in hand , and doth sufficiently declare his belief in this particular to be , that faith is required to our justification , and that to the obtaining of it , that it doth marry us to Christ , and so state us in a right unto his benefits , that till we have this faith , we are accursed caitiffes , under death , wrath and condemnation , and that before God , or in his sight . Nay Sir , he doth say , that it is because of our faith , and for our faith , and that faith is the merit by which we have it ; which though I doubt not but may passe with a favourable construction , yet are higher titles of Honour then any of our Divines do give unto her in pleading for Conditions in the Covenant . Your next Author was Peter Martyr , his Commentary on the Epistle to the Romans I have ; where I meet with that common place , De Justificatione , in it the passage you cite ; viz. d We deny that the Testament of God concerning the remission of sins in Christ , hath a condition annnexed to it . But first , I conceive , that Martyr here denies only a condition of Works , or a Legal condition . Such legal conditions Pighius did plead for . And that these are the conditions which Martyr doth deny , his owne words in the very same page do clearly expresse . For having in the line next after the passage you quote out of him , alledged that of the Apostle at large , Gal. 5. 15 , 16 , 17. hee presently from this Testimony drawes this inference , as an Explication of his former negation of conditions in the Testaments , Haec verba clarissimè docent ; These words do most clearly teach , that the Testament which God made with Abraham , was pure and absolute ; et sine ulla legali conditione , and without any legal condition . But that he should deny the condition of faith , or that faith was required to Justification , that common place shewes not , but rather the contrary ; for about some leaves after , speaking of that , Rom. 4. It shall be imputed to us , as it was to Abraham , if we believe ; he thus saith , e Is it not here clearly enough said , That we must believe , that that Jesus Christ whom God raised againe , died and rose again , that we might be justified , and that all our sins might be forgiven us ? And a little after ; f Every one that seeth the Son and believeth on him , hath eternal life . Thus therefore we infer , But I believe on the Son of God , therefore I now have , and shall have that which he hath promised . g Vnlesse faith be wanting wher by we may apprehend the things offered , we are justified by the Promises . Martyr in that common place reasons wholly against Justification by works . And the condition there spoken of , unlesse we will do apparent injury to the Author , we must understand the condition of works , or of the Law , which both there , and in this eleventh Argument he excludes , both from the Covenant with Abraham , and the work of Justification . 2. Let but Martyr expound himself , and then it will appear what conditions he denies , and in what manner ; nor shall I lead you any further for discovery of this , then this his Commentary on the Epistle to the Romans . Look then Chap. 10 on those words , For righteousnesse to every one that believeth ; and you shall find the difference betweene the Law and the Gospel , thus set down by him . h The Law is received by doing , and most exact performing that which is commanded : But the Gospel by a lively and efficacious assent of faith . Moses also Deut. 30. writeth concerning the Law , that hee had set before the people life and death ; manifestly teaching that if the Law be received and fulfilled , it will bring eternal life with it : But seeing we are shut out from this benefit , the merciful God hath provided another word , to wit of faith ; which if by assenting to it , it be received , bringeth life along with it . From this place it appeareth , that the promises of the Law were given from the supposition or condition of Works going before . But in the Gospel , if works are annexed to the Promises , they are not so to be understood , as either the merit or causes of those Promises . But we must thus conclude , That these gifts of God which are promised , follow after the works , though they be not perfect and absolute as they are commanded in the Law. This place , ( I hope ) will shew that Peter Martyr was only against the condition of Works , and there too against their merit or efficiency ; for as for their presence , he allowes that they are required in the Gospel . But as as for the condition of faith , he is not at all against it . Turne to one place more , Rom. 8. If we suffer with him , &c. Where setting down the differences between the Promises of the Law and of the Gospel , he saith , i They do not differ in this , ( as some think ) that the Promises Evangelical have no conditions annexed ; but the Legal Promises are never offered without conditions ; for as it s said , Honour thy Father and thy mother , that thou maist live long upon the earth . And if ye be willing and obedient ye shall eat the good of the Land. So we read also in the Gospel , Forgive , and it shall be forgiven ; give , and it shall be given , &c. Wherefore seeing this is not the difference , we must seek out some other . It appeareth therefore to him that diligently considereth , that the conditions of the Law might bee causes of the obtainment of the rewards promised : for if they had been perfect and absolute , as the Law required them , they might be compared with the rewards themselves , and had also had esteem of merit ; but seeing these cannot be performed by men . God of his mercy gave in their stead Evangelical Promises , which although they have conditions added , yet are offered freely . Wherefore if thou joyne these three things together , that the Evangelical rewards are promised freely , that the conditions cannot be compared unto , or equalized with them , that the Promises must be most firme , and take away the account of merit , you may see wherein these differ from those of the Law. And thus I hope it is manifest , that they were conditions of Works which Peter Martyr did deny ; that he did not deny them simply neither , but only as meritorious and causal of the benefits promised ; that he held faith to be the Requisite or the Condition of the Gospel . So that you must give me leave to take Martyr from you too , and put him down with the forenamed Authors , for a patron of our Cause . 3. Next unto Peter Martyr , you cite Olevian , but whether with any more advantage to your Cause then the former , or disadvantage to us , is the businesse of our present enquiry . If you please with second thoughts ( which are most commonly the best ) to look into him , you shall find that when he denies conditions in the Covenant , they are only such as , first , are performed by and proceeding from our own strength ; which we with him do acknowledg to be none , and therefore also deny the same . 2. Which arise from , or carry along with them a consideration of dignity , or worthinesse in our selves . 3. Are of a meritorious nature . Such conditions as these , we together with him disclaim . That these are the conditions which he doth deny , is so clear and plain , that he which runs may read . If you begin with his definition of the Covenant of Grace , you shall find him in the close thereof expressing himself thus ; k Without the condition or stipulation of any good thoughts from their own strength . Having spoken concerning God , who makes the Covenant , he comes afterward to consider the persons with whom this Covenant is made , and shewes that the very Elect themselves to whom it doth especially belong , are by nature children of wrath , dead in sins , such whose hearts are hearts of stone , unable to think a good thought of themselves , meer darknesse , enemies to God , slaves to sinne and Satan : l Now forasmuch as they are such , God ( saith he ) promiseth he will not make any such Covenant with them , which in the least part thereof should be founded on their own strength to perform it . m Wherefore lest the Covenant should fail and be of none effect , men being miserable , dead in sins , having hearts of stone , such as are not subject to the Law of God , neither in deed can be , Rom. 8. Who are not able of themselves to think any thought that is good : but that it may remain firm and everlasting , he promiseth such a Covenant , the whole essence whereof doth depend on himself alone , and is founded in his Son Jesus Christ . — He promiseth also such a manner of executing in us this his decree and purpose , the strength and efficacy whereof doth not proceed from corrupt man , but from himself alone . A little after , he sums up all that he had said concerning the nature and substance of the Covenant , thus , Wherefore , if you look upon God , the efficient cause , and those to whom he promiseth the Covenant ; or if you consider the matter and form thereof , you shall still find it is a Covenant of free grace , and that it doth not n Depend on any condition of our worthinesse , merits , or our proper strength . — The most merciful God did see the promise would be vain in respect of our vanity , which should depend on the condition of our own strength . What here he doth deliver so plainly , and in such expresse termes , you may ( if you please to look into him ) find him afterwards o repeating againe and again . Sir , By these passages you may see you have not gained any thing by Olevian , nor your Adversaries lost by what he speaks against conditions in the Covenant . Now that you may further see , that he speaks rather on their side whom you oppose , then for you ; I shall intreat you to consider some other passages in him . 1. He tells us that in this Covenant there is , and must be a mutual consent between God and us , yea , a consent testified by both parties : for immediately after his definition of the Covenant in the substance of it ( which wee mentioned before ) he comes to consider the administration of it , which he saith is dispersed by the Lord , by voice and visible signes , p In testimonium mutui consensus inter Deum & nos ; In testimony of this mutual consent which is between God and us . The same he doth elsewhere more largely repeat , as I shall shew you by and by . How both parties do give their consent in making the Covenant , he doth afterwards declare , and withal the freenesse of the Grace of God in both . q The whole substance of the Covenant ( saith he ) is free : In respect of God , he properly makes the Covenant with us , when he doth in our hearts by the Holy Spirit seal the Promise of free reconciliation offered in the Gospel , and beginneth our renovation to eternal life , doth daily carry it on , and at last doth perfect it . In respect of us who were dead in sins and trespasses , the Covenant is received when the Holy Ghost is freely given to us , whereby being raised from death to life , it comes to passe that we not only have a will and power to believe the Promise of free grace concerning reconciliation by Christ , and the renewing of us , that we may enter into the inheritaace of the heavenly Kingdome ; but also do believe or receive faith it self . So that the freenesse and absolutenesse of the Covenant doth not consist in this , that there is no condition or duty required on our parts , but none that is to be performed by our own strength ; as he some few lines after doth expresse himself . r Thus ( saith he ) it is certain , that this whole Covenant is meerly of free Grace , and doth not depend on any condition of our owne strength , but on the free mercy of God in Christ , apprehended by faith , which himself doth bestow ; The offer or tender of a double Promise in Christ , to wit , of the remission of sins , and sanctification , and so the donation of Christ himself , is , in respect of God , most free . The acceptation on our part is also free , because it is the action of God in us , whereby he doth seal the Promise to our hearts ; so that being acted by him , we do act ; being by him made Believers , we do believe ; and being quickned or created by Christ unto good works , we do walk in them . Thus far Olevian in that place : and who is there Sir , of these whom you oppose , that doth not say the same with him ? So that your quoting of him is at least to little purpose for your opinion : I might farther shew you , that he in another place , repeating the same thing , adds , ſ once and again , that God in giving faith to his Elect and chosen ones , doth thereby give with it to them also universam substantiam foederis , the whole substance of the Covenant . So that the remission of sin promised in the Covenant is not Antecedent but Consequent to faith ; which in effect is as much for the conditionality of faith in reference to the pardon of sin , & the salvation of souls , as is contended for by those whom you oppose ; but I will not insist on that . I shal , for your and the Readers better information and satisfaction touching the judgment of this learned Divine in this point , entreat you to observe . 2. That as he doth plead for a mutual consent of both parties in the Covenant ; So he doth withal maintaine , that when God for his part performes the federatory action ( as his phrase is ) Prius assensum à nobis stipulatur : he doth first require our assent to the Promises and Duties or Conditions of the Covenant . t Thus hee expresseth himself more then once , shewing withal , that this Position is most agreeable to the Scripture of the Old and New Testament ; alledging to this purpose , that voluntary and federal Contract betweene God and the people expressed by Moses ; Thou hast avouched the Lord this day to be thy God , and to walk in his wayes , and to keep his Statutes , and his Commandments , and his Judgments , and to hearken unto his voyce . And the Lord hath this day avouched thee to be his peculiar people as he hath promised thee . Deu. 26. 17 , 18. Setting down at large several Reasons why the Lord is pleased thus to proceed in the administration of his Covenant , and that in reference to both the Elect and Reprobate ; those which are sincere , and those which are but hypocritical professors of , and parties in the Covenant . So that if you lay all the passages of Olevian together , you may ( at least wise the indifferent Reader may ) see that you have gained nothing by him , nor have your Adversaries lost him . 4. Having dispatch'd Olevian , in the next place I turn to Zanchy , whom you alledg as being fully for you . And I confesse , at the first sight looking on him with a bare superficial glance , he doth seem wholly to be yours , especially if you pitch on one passage , and do not compare it with others in the same place . 'T is true , he doth affirm that God saith , Most absolutely without any condition of Faith and Repentance inserted , I will betroth thee to me for ever . But if you please seriously to weigh what he delivereth in his Commentary on the same Chapter , and compare one thing with another , you shall find , that 1. The absolutenesse which he speaks of lyeth in this , not that faith and repentance are not required on the Churches part to make up the match ; but that the making or dissolving of the Matrimonial federal Contract between the Lord and the Church shall not depend on any condition to be performed by the Church of her owne power and strength , for the Lord doth undertake even for the Church , to work in her Faith , Repentance and ●ll other Graces requisite to the making and perpetuating of the match , that it bee not broken ▪ so he speaks , and doth declare himself in the end of that very Paragraph , the beginning whereof you take hold of as serving , our turne . ſ God promiseth both a new Marriage , and also all things which even on the 〈…〉 are necessary for the making and confirming of● the Match . And more fully afterwards , t He promiseth , That he will cause that we shall be joyned to him in a perpetual mariage . But the mariage cannot be perpetual , unlesse as in God , so also there be in us Faith and the Spirit of Christ continuing to the end , by which this marriage is both contracted and preserved . Therefore he doth promise that faith and the Spirit of Christ shall continue in us . You may there at large see him assert , That there are connubi● leges , as he calls them , Lawes of the marriage , or conditions thereof which are to be observed by the Church for her part which God doth undertake to write in her heart , that so the marriage may be made and continued . And what doth Zanchy , I pray you , here say more , then any of those whom you oppose ? or who is there of those against whom you alledge him , that doth not assert the very same ? If you look back into his Commentary on the same Chapter and verse , you shall find him speaking the same thing , and explicating himself , in what sense he saith 't is a Promise without a Condition . u It is to be noted , ( saith he , explicating those words , I will betroth thee to me ) that this is a simple and Evangelical promise , without any condition ; for here God doth exact nothing ; ( to wit , to be done by their owne strength ) but doth simply promise what he himself will do to his Church ; so that he doth promise faith it selfe , without which the rest of the Promises can have no place in us . 2. You may observe , That when he saith , The Promise is made without any condition , his meaning is , without any Condition in us Antecedaneous , as a moving cause , inducing or inclining the Lord to enter into this Covenant , and to make this matrimonial Contract : all the cause thereof the Lord finds in , of , and from himself ; in which regard he prevents us , not we him . Thus he doth afterwards clearly expresse himself . w By that word , I wil betroth thee ; he doth give us to understand , that God is the Author of our Reconciliation , and consequently of our Salvation . He it is that doth first come to us and betroth us to himself . Wee do not prevent him , or seek him to be our husband ; but he preventeth us , that he may betroth us unto himself . 1 John 4. Not that wee loved him first , but he loved us first . Wo be to us , if God did not prevent us . Thus Zanchy , and what have you gained by him in this particular , or your opposites lost ? Do they not speak the same things ? and when they assert Conditions , yet deny them to be on our part antecedaneous , or any moving causes , acknowledging that all doth proceed from the meer good pleasure of God , according to the purpose which he purposed in himself , and that x he loveth his people with whom he makes the Covenant , because he loveth them , as Moses sometime said to Israel . 3. That in denying of Conditions , he doth deny conditions that are meritorious , and that the Covenant it self , as also the Promises are free without respect unto , or dependance on any thing that is of merit in us . Thus in the very next page setting down the substantial or essential heads of the Covenant , he delivereth his mind ; y The manner of making the Covenant , or of promising , is , that God of his free grace , without any merits of ours , doth make this Covenant with us , and it doth not depend on any merits of our own at all . And do not those whom you oppose , and think to strengthen your opposition against them by Zanchies Authority , produced and urged for you ; do not ( I say ) they speak the same thing with him in this particular ? Hitherto I shewed , that Zanchy is not so much for you , as you would make the world believe he is ; I shall now make it appear , that in the same place , however he doth not use the word Condition ( which yet he doth in other places ) yet he speaks the same thing for substance which they do against whom you alledg him . And that there are such conditions required on the Churches part as wee plead for , Consider with me to this purpose . 1. His explication of that phrase , I will betroth thee to me . z When God doth make a new Covenant with any people , he is said to betroth them to himself , because that by the bond of the Covenant he will unite himself to that people , and they are likewise joyned to God , as the Bridegroome is to the Bride , and the Bride to the Bridegroom , faith of the Marriage being given on both sides , or by both parties . And 2. His definition of the Covenant , which he doth afterwards largely insist on , setting down the chief and essential heads thereof . a The Covenant of God with man , ( saith he ) is mutua pactio , a mutual agreement between both parties ; wherein God of his meer grace , and for Christs sake , doth promise two things ; 1. That he will be a God to us , or receive us into his favour , pardoning all our sins for Christs sake , and impute his righteousnesse unto us . 2. That he wil bestow the Kingdom of Heaven on us for our inheritance ; And doth also require of man two things ; 1. Faith , 2. Obedience , that he order his life according to the pleasure of God : and both parties do by outward signes confirm Fidem sibi invicem datam . You may find the same thing delivered by him in the first and second Heads of the Covenant . And in the next page , The substance of the Covenant on Gods part , ( saith he ) is that which God of his free grace doth offer and promise us ; on our part , that which he doth require of us , and which we promise to perform , That we do embrace this reconciliation offered and promised , That we will be his people , &c. Now Sir , if you will be pleased to consider these several assertions of Zanchy , in this very place which you your self did quote , 1. Faith is that Grace which is on the Churches part necessary to make up the marriage Covenant between the Lord and her . 2. This grace the Lord doth promise absolutely to give , it being that grace without which the rest of the Promises have no place in us . 3. It is also our duty ; God doth in the Covenant command it , we promise to perform it . 4. It is that wherein , on our part , the substance of the Covenant doth consist . Lay them altogether , and you may clearly see here is an acknowledgment of the thing , faith is the condition of the Covenant , though he doth not give it the name . But to give you a further taste of him , that it may be out of all question that he doth assert conditions , both name and thing ; I shall only intreat you to peruse a one place more in him ; where he doth largely handle that great blessing and benefit of the Covenant , the remission of sins ; in the sixth place he comes to consider , On what condition it is offered and conferred ; and mentions three : 1. The first and chief , is the true and constant practice of Repentance . 2. Confession and acknowledgment of our offences to those whom we have injured and wronged . 3. A brotherly forgiving of those which have sinned against and offended us . Where he doth withal maintain , that b they are conditions not for which , but without which the remission of sins is not obtained ; denying them to be conditions meritorious . Therefore S. John saith , If we confess , behold the condition ; yet he doth not say , for our confession , he will forgive . Justification cannot be had without faith ; but we do not say , it is obtained for the worth of our faith ; but freely , or of free-grace . Moreover this is ( saith he ) to be noted , that even the very conditions which God requireth of us , are given to us by God : Therefore the remission of sins is not to be ascribed in any sort to our Merits , but to the grace of God alone . You have here Zanchy , speaking as fully and as plainly for Conditions , as any of those whose Doctrine you oppose , in which regard I must intreat you either to quit your claim to this Author , and leave him to stand on our side against you ; or else to change your mind and judgment , come over to us , and then Zanchy is yours when you are ours . 5 The Testimony of learned Junius is next produced by you , as that which seemes to be most for you of all the Authors ; and yet not so much as is pretended . The oration of his which you mention , I have not . In his Parallels he doth indeed make mention of it , c as that wherein he had proved , that the Hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oft time , in the Scriptures of the old Testament ; and the Latine word Foedus , both according to the Etymology and use thereof in classical Authors , are not restrained to those federal promises wherein there is a mutual stipulation between divers parties expressed , but for such declarations and dispositions as proceed from one alone , so that the Hebrew word might well be rendred by the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now this is a thing which is not denied , but acknowledged and granted by those , which yet neverthelesse do assert a mutual stipulation , and conditions ( in that regard ) in the Covenant of Grace . So that if this be the scope and drift of that Oration , as it seems to be by his mentioning of it for this end and purpose ; it is alledged by you to little purpose , seeing it doth neither make for you , nor against us . In prosecution of this , which is the main drift of that Parallel , and as I conceive by his own citing of it , of the Oration also ; he adds , d That the grace of God is manifested much more clear to men , in that he doth not give a Covenant , but a Testament to those that are his : For the Covenant would have Conditions , which if either part do not perform , the Covenant is made void . But a Testament is an instrument of liberality and grace , without any condition ; by which men are called and appointed heirs , without respect to any duty which might proceed from them . By this passage of Junius you may take notice , who that Vir maximus is whom Dr. Ames cites , in that place of his Coronis , which is quoted by you . Now as for this place of Junius , we must either expound it of meritorious Conditions ( which those words , without respect to any duty , seem to intimate ; ) or of Conditions Legal , to be performed by our own strength , such as were in the Covenant of works : for Conditions Evangelical and not Meritorious , he doth in expresse termes aver in the new Covenant or Testament . e The substance ( saith he ) of either Testament , is one and the same , common in Jesus Christ ; and that consists of two parts ; as it was first manifested to Abraham , Gen. 17. and afterwards to his posterity ; the one containing the Promise , when God saith , I will be their God ; the other the condition added , wherein God requireth , that we should in like manner obey him , when he saith , And they shall be my people . And if you please to peruse the Chapter , out which the next Quotation in the Margent is cited at large , or the passage it selfe that is alledged , you shall finde him acknowledging , that the f Covenant of the Gospel hath its conditions annexed , as well as the Covenant of Works ; and withal such a condition , as to man in himselfe is impossible , though in regard of the Lords gracious promise , who doth undertake to work in his own Federates the very condition it selfe , 't is to them through power of his grace and efficacy of his Spirit , made profitable and easie ; where when he had fitly shewed the agreement between Moses , setting down the tenor and condition of the Covenant which God did make with Israel , ( besides the Covenant which he made with them at Horeb ) and S. Paul expressing the tenor of the Gospel , which is a declaration of the same Covenant of Grace which Moses mentioneth , he doth thus paraphrase those words of the Covenant , which both do expresse ; g The word is nigh thee , in thy mouth , and in thine heart ; i.e. This Commandment of faith which I declare is neither hidden , nor far off from thee , seeing God doth graciously put it into thy mouth , and into thy heart , if thou by faith wilt lay hold of it . Thus you have Junius against Junius , or rather Junius expounding himself , telling you in plain termes that he holds conditions in the New Covenant , which God of his free grace gives his Creature to perform . So that the former place , where he excludes conditions from the Covenant , must ( as I said before ) be understood of legal and meritorious conditions , which sort of conditions we shut out of the Covenant as well as he . 6. Leave we Junius , as much , if not more on our side then on yours , and come we to the next , Dr. Ames , ( for as for Estius and Lessius , though I value one , the former of them , yet I shall not look after them at present , not for that I doubt they are against me , but for that I care not much to have them for me , being by you upbraided already with joyning with Papists , though it seems you can your self accept of the patronage of Papists when you can get it . ) Come we , I say , to Dr. Ames : and I could willingly chide you for open fowle play in citing an Author expresly against his own words in the very place you cite out of him . Immediately before your very citation , Ames hath these words , h We grant that mans duty is required , maintaining this withal , that God by vertue of this promise will cause those that are his , that they shall perform the duty , as far forth as it is necessary to be done . And immediately after your Quotation ( which is verbatim the same with that Junius delivereth in his Parallel , where he mentions his Oration that you alledge , he doth thus expresse himself ; The whole disposition is after the manner of a Will and Testament , as it is considered simply , either in whole , or according to the part of it ; but if the benefits that are bequeathed , be compared within themselves , then one is to the other as it were a condition . And in this respect it is sometimes propounded after the manner of a Covenant : which manner of propounding is not so to be taken , as that it should in any part change the nature of a Testament . Our Divines are wont excellently to joyn both together , when they teach that righteousnesse and life are promised upon condition of faith , and that faith it self is given to the Elect , or that the condition of the Covenant is also promised in the Covenant . How plainly on both these places doth Dr. Ames expresse himselfe for that conditionality in the Covenant which we maintain ; and that in the same place whence you fetch your proof against us ? Was it for this , my good friend , that you took the paynes to write so much out of the Doctor ? and that you shewed me your written copy , and not the book when I was with you , lest if you had brought the book , the place it self should have spoken & answered for it selfe ? Whether this were the cause or no , I leave it to your conscience ; but assuredly your carriage in this and that other passage about Chamien , whom you would not take notice of to hold conditions proper ( though it followed immediately your allegation out of him ) until I read it to you , and then would not look upon it , nor hardly hear it , but put it off with saying , that he did eat his owne words . I say , these carriages make me and mine , and your dear friend who was with me , fear that your Opinion sticks more in your will then in your mind . Your eies and ears are open and ready to entertaine any Author , though a Popish one , that makes for your opinion ; but if he be against your Tenent , though he be never so godly , hardly have you patience to look upon him . Well ( Sir ) what hath now been , as also what was formerly alledged out of Dr. Ames , do abundantly prove him to have been for that conditionality of the Covenant we defend . 7. Passe we on to Doctor Preston , where againe you may be blamed , for when the Doctor laid down a distinction betweene the Covenants , or rather between the Promises of the same Covenant ; viz. the promise of Grace , which he calleth an absolute Covenant made with the Elect , Jer. 31. Ezek. 36. and the Promise of life which he cals a conditional Covenant made with all , If thou believe , thou shalt be saved . You run away with a piece , and put downe Dr. Preston for a defender of the absolutenesse of the Covenant , though both there , and in his Treatise of the Covenant ( of which I believe you were not ignorant ) he writes many leaves to the contrary . But I hope you will wipe this Author also out of your list , after I have rehearsed some passages unto you out of him . Look then either in that , or the Sermon foregoing ( for I have not the Book now by me ) and you shall find Dr. Preston asserting faith to be required , and that precedently to our being in Covenant : For thus he writes , That which is required of them is only , that they take it . And there is nothing precedently required or looked for on our parts , but taking and applying of it . So page 18 The taking of Christ makes Christ ours . — Faith is that whereby the right of Christ is made ours unto salvation . Pag 62 , 63 he tels us of the reconciling and justifying act of faith ; which , he saith is direct , and is that whereby we take Christ ; as well as of its pacifying act , which he calls reflex , and saith it is that whereby we know we take him : yea , he tells us , that Humiliation is required , not as a qualification : but as our sense of sicknesse is required to our seeking of cure , so this to our seeking of Christ , without which wee will never come to Christ . And would you know what this taking of Christ is , which he saith is precedently required ? He tells you toward the latter end of the first Sermon , that it is to know Christ rightly , as Prophet , Priest and King. — To obey him . — To forsake all other for him . — To pitch on him with our whole deliberate and sincere will. Moreover after this our receipt of him , We are ( saith he ) required to obey him , to be holy as he is holy , to forsake all ; which he calls after-clap conditions , and hard conditions . And pag. 25. Those that be humble and see Gods wrath what it is , that have their consciences awakened to see sin , will come in and be glad to have Christ , though on these conditions : but the other will not . If you will have Christ on these conditions , you may . But we preach in vain , all the world refuseth Christ , because they will not leave their Covetousnesse , Pride , &c. And all because they be not humbled . Now whereas he excludes conditions in some passages , he tells you in what sense he excludes them . Pag. 15. When we exclude all conditions , we exclude such a frame and habit of mind , which we think is necessarily required to make us worthy to take him . By which it appears clearly , they were meritorious conditions he excluded . To these I may add how in his Treatise of the New Covenant , page 217. he gives this for his fourth Reason , why uprightnesse is required ; viz. That there might be an integrity on both sides ; A Covenant , as on Gods part , so on ours : That as he promiseth he will be all-sufficient , so he requireth this again on our parts , That we be altogether his . And pag 357. That the Condition God required of Abraham was , that he should believe ; where he spends many leaves in shewing that , and why faith is the condition of the New Covenant , Page 389. That Repentance , the condition required of us , is part of the Covenant , both on Gods part and on ours . The condition that is required of us , as part of the Covenant , is the doing of this , the action . But the ability whereby we are able to perform these is a part of the Covenant on the Lords part . Pag. 398. That when we do believe , at that very hour we enter into Covenant , and are translated from death to life : And pag. 458. When the heart gives her full consent , and takes the Lord for her God and Governour , then is the Contract made up between them . These passages ( Sir ) abundantly satisfie me concerning that holy and reverend Author , that he held faith to be the grand condition of the Gospel , precedently required to , not only our knowing our selves in state of Grace , but our very being therein , and right thereto . If he say , that the Covenant , that is , one part of it , viz. the Promise of Grace , is absolute ; he saith no more then others , for I know none of our side that hold that part to be antecedently conditional . Some call it a Free , others an Absolute promise , others a Covenant with Christ for us , &c. Yea , in regard of the freenesse and absolutenesse of it , they grant the Covenant in respect of the Elect to be equivalent to an absolute Promise , and the purchase equivalent to an absolute purchase ( as you may see Owen Vniv . Redempt . lib. 3. c. 2. ) the conditions on which salvation is promised , being purchased and promised as well as the salvation . Notable are the expressions of Mr. Rutherford in this particular , k We teach faith a condition on our part , and also a grace promised : Christ brings himselfe , his righteousnesse , and the condition of faith too , which doth receive him . As if some Prince should freely promise to marry some maid of low estate , on condition she wear a gold chain , with a rich Jewel of the Crown in it , and withal should bind himself to give her both the chain and a will to wear it . Again , He is both without doors knocking , and within doors opening , yet he never cometh in , but upon condition we open , which condition is also his own work . He offers Righteousness so the sinner believe , and he works belief that the sinner may have Righteousnesse , pag. 109. Thus you see others as well as Dr. Preston , assert the absolutenesse of the Covenant in that part ; who yet still maintain the other part , viz. the promise of life and salvation to be conditional ; which as hath been already shewed , Dr. Preston doth maintain . 8. As for Mr. l Walker , he denies not all kinds of conditions in the place cited , but only Conditions Legal , and conditions for which ; meritorious ones : but conditions which are as a means by which the free gift is received , and as a qualification whereby one is made capable and fit to receive and enjoy the free gift ; such he granteth , and calleth them Conditions in the place cited by you ; saying , There is no condition of the Covenant propounded , but only the way and means to receive the blessing , or the quality and condition by which men are made capable and fit to enjoy the blessing : which is as much as I plead for under that Title . As for Mr. Strong , though both what I have heard from him my self , and also what I have heard from others who have seen his Sermon , induce me to believe that he is not against our conditions , yet having not his Sermon , I must be altogether silent at this time concerning him . By this ( Sir ) you may see , that I have looked into the most of the Authors which you cited , and amongst them all I must professe unto you , that I find not one that speaketh fully for you , but more against , then for your Tenent : and for that sort of conditions , whose cause I plead , I must intreat you therefore to shake hands with them , and leave them to stand on my side . To them I shall add some few more . 1 Mr. Perkins shall be the first , who puts down conditions in the very description of the Covenant , saying , m The Covenant of Grace is that , whereby God freely promising Christ and his benefits , exacteth again of man that he would receive Christ by faith , and repent of his sins . In the Covenant of Grace two things ( n saith he elsewhere ) must be considered the substance thereof , and the condition . The Substance of the Covenant is , that Righteousnesse and life everlasting is given to Gods Church and people by Christ . The Condition is , that we for our parts are by faith to receive the foresaid benefits , and this condition is by grace as well as the substance . 2. Mr. Reynolds shall be the next ; in his Treatise of the Life of Christ , p. 399. he calls Faith the conveyance : and p. 403. We expect Justification by faith in Christ . — Faith unites us to Christ , and makes his death , merit , life , kingdom , sonship , victory , benefits to become ours . You may see p. 451 , 452 , 453. That to marriage between Christ and his Church , whereby the Church hath a right and propriety created , to the Body , Name , Goods , Table , Possession , and Purchases of Christ , — is essentially required consent , which consent must be mutual ; for though Christ declare his good will when he knocketh at our doors , yet if we keep at distance , stop our ears at his invitations , there is then no Covenant made . It is but a wooing , and no marriage , &c. Pag. 465 , 466 , 467. That the office of Faith is to unite to Christ , and give possession of him , till which union by Faith be made , we remain poor and miserable , notwithstanding the fulness that is in Christ . Pag. 478 , 479. and to name no more , pag. 512. setting down the difference between the two Covenants , he saith , They differ in the Conditions , for in the old Covenant , legal obedience ; but in the new Faith only is required , and the certain consequent thereof Repentance . 3. Mr. Ball shall be the third , who saith , o The Covenant of Grace doth not exclude all conditions , but such as will not stand with grace : and pag. 18. The stipulation required , is , that we take God to be our God ; that is , that wee repent of our sins , believe the Promises of mercy , and embrace them with the whole heart , and yeild love , fear , reverence , worship , and obedience to him according to the prescript rule of his Word : and p. 20. If then we speak of Conditions , by conditions we understand whatsoever is required on our part , as precedent , concomitant , or subsequent to Justification . Repentance , Faith and Obedience , are all conditions . But if by conditions we understand what is required on our part , as the cause of that God promised , though only instrumental , Faith or belief in the Promises of free mercy is the only condition . 4. Let learned Pemble be the fourth , who speaking of the difference between the Law and the Gospel , saith , p The diversity is this , The Law offers life unto man upon condition of perfect obedience , cursing the transgressors thereof in the least kind with eternal death . The Gospel offers life unto man upon another condition , viz. Repentance and Faith in Christ , promising remission of sin to such as repent and believe . That this is the main essential difference between the Covenant of Works and the Covenant of Grace , we shall endeavor to make good against the Romish Apostacy . And about a leaf after , Hence we conclude firmly , that the difference between the Law and the Gospel assigned by our Divines , is most certain and agreeable to the Scriptures , viz. That the Law gives life unto the Just upon condition of perfect obedience in all things : The Gospel gives life unto sinners , upon condition they repent and believe in Christ Jesus . Where you may take notice , that he layes it down not as his own private opinion , but as the general Tenent of all the Orthodox Divines in his time , and that in opposition to our Popish Adversaries . It was then no Popery to hold conditions in the Covenant : and as he of the Divines of his time , so may I of the Divines of this present age . See their consent and harmony herein , Larg . cat . p. 9. 5. Doctor Downam shall be the fifth ; q That which is the only condition of the Covenant of Grace , by that alone we are justified . But Faith is the only condition of the Covenant of Grace , which is therefore called , Lex fidei . And l. 7. c. 2. Sect. 6. Our Writers distinguishing the two Covenants of God , that is , the Law and the Gospel , whereof the one is the Covenant of Works , the other is the Covenant of Grace , do teach that the Law of Works is that which to Justification requireth Works as the condition thereof . The Law of Faith , that which to Justification requireth faith as the condition thereof . The former saith , Do this and thou shalt live ; the latter , Believe in Christ and thou shalt be saved . 6. Doctor Davenant doth also fully expresse himselfe several times to the like purpose , and may in the sixth place be added to the former . His words are these : r In the Covenant of the Gospel it is otherwise ; for in this Covenant , to the obtainment of reconciliation , Justification , and life eternal , there is no other condition required then of true and lively faith ; God so loved the world , John 3. 16. Therefore Justification , and the right to eternal life doth depend on the condition of faith alone . Where he doth afterward thus briefly shew the difference betweene the Law and the Gospel , considered as two distinct Covenants ; ſ The Law ( saith he ) hath the very strength and form of a Covenant made in the condition of Works . But the Gospel placeth the very strength and form of a Covenant , made in the blood of the Mediator apprehended by faith . What can be said more expresly then this ? I will not trouble you with repeating what hath been already delivered out of him in his next Chapter , but only mention one passage or two out of him : s The Promise of eternal life according to the Covenant of the Gospel , and of Grace , doth depend on the condition of faith . A little before , explicating in what sense we deny good works to be required as conditions of Salvation , he thus speaks , If by conditions of salvation , we understand the conditions of the Covenant , whereby we are received into the favor of God , and to the right of eternal life : for these depend on the only condition of faith apprehending Christ the Mediator . 7. With the fore mentioned Divines doth the learned t Cameron fully agree , who handling the agreement and differences of the Covenant of Nature and of Grace , observes they both agree in the extrinsecal form , that to each there is annexed a restipulation , though in the thing it self required in each by way of stipulation , they differ ; for that in the Covenant of Nature , natural Righteousnesse is required ; but in the Covenant of Grace faith alone is required . Whereupon in the conclusion of his whole Discourse concerning that Subject , he gives this definition of the Covenant of Grace ; It is u that wherein God on the Condition of faith in Christ proposed , doth promise the remission of sins in his blood , and life everlasting in heaven , and that for this end , that he might shew the riches of his mercy . 8. Unto these I may add Paraeus , who observes that the Apostle doth make mention of faith , that v he may teach us , fidem esse conditionem , that faith is the condition under which Christ is given unto us , as the propitiation for sins , and that it is the Instrumental cause by which alone we obtain the propitiation in Christ . And elsewhere setting down the difference between the righteousness of the Law , and of faith , or of the Gospel . He saith , w By that no man doth obtaine life , because the condition of doing all things required by the Law is not possible to any besides Christ . It is easie to obtaine the fruit , and reape life by this , because the condition of confessing the Lord Jesus , and believing his Resurrection , is nigh in the mouth , and in the heart . 9 The learned Chamier , that great Assertor of the truth of God against the Romish corrupters of it , is the next . x He disputing with Bellarmine concerning the difference between the Law , and the Gospel , speaks as fully and plainly as any of the rest forenamed Protestant Divines , That the Law of Works doth propose salvation upon condition of fulfilling the Law. But the Law of Faith doth propose it upon condition only of believing in Christ ; the word condition being taken in the same sense in both sides . And having distinguished conditions that are in Contracts and Covenants , that some are precedent , others are consequent ; the former being such as are essential to the Contract or Covenant ; yea , constituting the very essence and foundation of it . The other being such , the defect or want whereof doth make the Contract or Covenant to be void and of none effect , though they do not make the Covenant and Contract it self . He doth apply it to his present Subject , The Law of Works requireth the fulfilling of the Law as a condition antecedent , without which any man hath not , either the actual possession of , nor so much as a right to eternal life . The Law of faith doth not admit works as such a condition antecedent , but only consequent , so that they are necessary , ex vi donatae jam propter fidem vitae , by vertue of that right to eternal life , which is already conferred on them through faith ; Where you see Chamier doth clearly assert Faith to be the condition by which we doe receive the right to life , given us by grace ; Works the condition consequent in the Covenant of Grace . 10. Mr. Bayn on the Ephesians , Remission of sin is communicated from Christ in manner following . 1 Christ sendeth his Ministers , as Legats , with the word of reconciliation or pardon , inviting them to believe on him , that they may receive forgivenesse of sins . 2. He doth work together by his Spirit , making those who are his children , believe on him , if they may find forgivenesse in him . 3 He doth communicate to them the forgivenesse which himselfe had procured and obtained for them . And on that fourth verse , God doth not bind any directly and immediately to believe salvation but in a certain order , for he binds them first to believe on Christ to Salvation , and then brings them in Christ to believe that hee loved them , and gave himselfe for them . 11. Mr. Burroughes upon Hosea , upon those words , I will betroth them unto me ; how frequently hath he those words , It must be mutual , it must be mutual in every particular branch of it . He shewes it must be mutual on the Churches part , as well as on Gods part ; and how can it be so without stipulation . In Moses his self-denial . p. 188. Faith hath the greatest honour above all other Graces to be the condition of the Covenant . 12. Last of all , it is the general Tenent of our brethren in New England , as appears by Mr. Bulkly of the Covenant . pag. 280 , 281. where he handles that very Question . And also by the Catalogue of Errors that did arise there , and were condemned by an Assembly at the Church of New Town , August 31. 1637. attested by Mr. Weldes , Err. 27. It is incompatible to the Covenant of Grace to joyne Faith thereunto . Err. 28. To affirm there must be faith on mans part to receive the Covenant , is to undermine Christ . Er. 37. We are completely united to Christ , before , or without any faith wrought in us by the Spirit , Err. 38. There can be no true closing with Christ in a Promise that hath a Qualification or a condition expressed , Err. 82. Where faith is held forth by the Ministers as the condition of the Covenant of Grace on mans part , as Justification by Sanctification , and the acting of faith , in that Church there is not sufficiency of bread . By condemning these opinions for Errors , they declare their judgments to be for conditions in the Covenant . You see ( Sir ) with what a cloud of witnesses we are compassed , and how the stream of Protestant and true Religion hath run in this channel : certainly , it should be some more then ordinary cause that should make us run counter to so many grave , learned , and godly Authors . Well , let us see what moves you to dissent . First , Many of them confesse it to be conditions improperly . Secondly , Many are driven to eat their own words . Now if both these were true , would they be of moment to make you dissent from your godly brethren ? Is propriety of speech such a Jewel , that for the preservation of it the good names of the godly and orthodox Divines , and the peace of the Church must be said to stake ? But who ( my good friend ) shall be judge of this propriety ? Certainly , if it shall continue for language that was in the Doctors time , you will be cast ; for I am sure conditions in the Covenant hath been , and is the language most in use among the Orthodox . I remember when I had some conference with you in your Committee house about your Sermon , you told me , Pemble was for you , and Chamier for you , and all Polemick Writers were for you : and now the contrary proves true , and they are brought against you , now they speak improperly , and are sometimes forc'd to eat their words . I am sure you speak not properly when you told me that they balked the word Condition . But proceed we to the other Grounds . You go on and tell us , that another thing that causeth your distance was , the vigilancy of the Adversary , who was ready to make use of such expressions for defence of their Tenents . This I confesse is of more weight then the former , for we should be careful that we minister not the least advantage to the Adversary . Bishop Davenant , as hath been heard already , would not have us in conference with Papists , use such speeches as these , That Works are necessary , and the like , because they will be apt to understand merit by them : yet neverthelesse that reverend Author doth use the word Condition , and very frequently : it seems he thought there was no such peril in the use of it . Again , the adversaries you speak of , must be either Papists or Arminians . Now as for Papists , you have delivered us from all fear that way , by telling us they stand not for any merit in the preparations they plead for ; now if they took any advantage from the word Condition , it would be to approve of merit . As for Armininas , they may take as much advantage from all Commands , Calls , and Counsels to Faith and Repentance to prove their free will , as from conditions : So then these also must be laid aside . Besides , if there were danger in the expression , can it not be qualified , so as that neither Papists nor Arminians may take any ground therefrom for the spreading of their Errors ? must it needs be wholly cast away ? Moreover , is there not as great a care to be had of Antinomians and Libertines , with whom our English Church begins to be pestred ? and may not these spiders increase their venome on your own gay flowers of absolute freenesse , to the poysoning of the power of godlinesse , both in their own and other mens conversations ? May they not say , Seeing no conditions are required , nothing on our part is to be done , I may live as I list , for I cannot break the Covenant ? Sir , This is an inference not onely may be made , but hath been made by too many in these loose times . I have heard sad stories of it whilst I lived in London ; I have knowne the persons there that have cast off Sabbaths , Duties , Ordinances , with this inference : and scoft at the followers of them ; calling them , Duty-mongers , Men of an Old Testament spirit , and the like . You cannot be ignorant that such a horrid inference is practically made from that Doctrine : And however you may think you have a salve for it in your thoughts ( which how sollid it may be I much question ) yet how can you remedy it in the hearts and lives of others ? Oh do not destroy by one Sermon more then you can build by ten . But last of all , that that most moveth you is your compassion to vulgar hearers , who hearing of conditions , take not hold on the Promise because they have not the condition . Now here , in the bowels of this compassion , I do beseech you to consider what you do , and tell me seriously , Dare you bid a sinner , whilst he goes on impenitently in his evil way , never repenting of it , nor turning from it , nor looking after Christ ; dare you ( I say ) offer such a wretch the precious blood of our blessed Saviour ? And dare you bid such a one , continuing such , to lay hold on the promise of mercy ? Dare you tell him , That the Gospel belongs unto him even while he is such ? Dare you say , Here Drunkard , Swearer , Whore master , here is salvation for thee , here is a Christ for thee , here is life for thee , though thou go on in thy swearing , drinking , whoring ; Salvation is thine , take it , assure thy self of it , it is thine ? If you do , fare you well . I dare not , lest I strengthen the hands of the wicked ; Old and New Testament are both against it . But if your meaning be , that such a sinner should alter his mind , leave his course , repent him of his evil way , give up himself wholly to Christ , and then , though never so foul , here was water to cleanse him , and bloud to purge him , mercy to pardon him , and a Christ to justifie him . If your meaning ( I say ) be this , what do you but hold out mercy conditional , even as we do , and to what end have you raised all this dust and stir ? To conclude , The peace of the Church , and edification of souls should be most dear unto us ; things wee should both preach and pray , study and labour for , and by all means possible endeavour to procure , preserve , and propagate . Now I do beseech you ( my dear brother ) seriously and sadly to consider , whether your present Tenent , and the broaching of it , doth not make a disturbance in the one , and a stop and hinderance in the other ? My heart akes to think of the late stirs in the New England Churches , occasioned by Master Wheel-write , Master Hutchison , and their followers , especially when I consider , that this very Tenent , No Condition in the Covenant , had a great influence thereon , if it were not the maine cause thereof . For here began they to look upon all those faithful Ministers of Christ , who maintained conditions , as no Preachers of free Grace , no Gospel Ministers , Legal Teachers , not yet acquainted with the Gospel Covenant , not able to give sufficient bread to their people , as appears by the examinations of Master Hutchison , and others in the book fore mentioned . Thereupon they fell to a neglect of their Sermons , contempt of the publick Ordinances , siding and faction , till in the end , for troubling of the Church her peace , they were some of the chief of them cut off and banished . May not ( my dear brother ) the like use be made of your present Doctrine ? Yea , is it not ( think you ) already made by divers ? Are not the hearts of many taken off thereby from their faithful Ministers and Pastors whom before they loved , prized , hearkened to , received good from , yea haply received their conversion by ( if they be indeed converted ? ) are not ( I say ) their hearts taken off from these their spiritual Fathers , so that they neglect their Sermons , contemne their counsels , call them , nick-name them Legal Teachers , and Ministers of the Old Testament ? when yet I hope you your selfe cannot in your conscience but acknowledg them for the true Ambassadors of the Lord Jesus . May not this ill issue of your Doctrine lye heavy on your spirits ? Again , may not the Writings of Pemble , Preston , Perkins , and other our Worthies now with God , for their holding of Conditions , and professing the conditions of Faith and Repentance , as without which we cannot have life , be laid aside and neglected ? Nay , are not these Authors themselves contemned as men of darker times , and not acquainted with such cleare light as now shineth , though you know there is more of the power and marrow of Christianity in one of their pages then in ten leaves of your new lighted Meteors ? Beside , are not many of the godly who love you , and were hearers of you , driven from your Lectures , or at least cannot come to them without fear and jealousie ? others thereby amazed , not knowing whom to follow ? and most called away from the practice of Religion , to that needlesse disquisition of a curious speculation ? When he builders clash , the Building must needs be interrupted ; and when the Witnesses disagree , the Jurors can bring in little better then an Ignoramus in their Bill . I do beseech you ( Sir ) to consider how by this your Tenent the names and Doctrine of Gods faithful Ministers , dead and living , are aspersed , the minds of the godly troubled , the peace of the Church disquieted , the hands of the wicked strengthened , the mouthes of the Adversaryes opened , and the hearts of your friends exceedingly sadded ; * and to draw back your foot before you are gone too far . By the wicket of an interpretative absolutenesse , I should hope that you might yet recover your self in safety ; however , by the door of retractation I am sure you may : and though that work be an unpleasing businesse to flesh and blood , yet is it one of the noblest Offices of a Christian souldier , in which spiritual warfare , as well as in temporal , as much honour may be gained by a good Retreat , as by a couragious Incounter , or prosperous Victory . FINIS . PAULS SAD FAREVVEL TO HIS EPHESIANS . OPENED IN A SERMON At the FUNERAL of Mr. JOHN GRAILE , Minister of TIDWORTH in the Country of WILTS . By HUMPHREY CHAMBERS , D. D. And Minister of the Gospel at Peusie in the same County . Praelucendo periit . He was a burning and a shining light , John 5. 35. The Righteous perish and no man layeth it to heart , and merciful men are taken away none considering that the righteous is taken away from the evil to come . Isai . 57. 1. London , Printed for Math. Keinton , at the Fountain in Pauls Church Yard . 1655 A Funeral Sermon . COncerning the very sad occasion of our present meeting , there is no need that I speak unto you , seeing it is , or may be knowne unto you all , that we have at this time accompanied , though not a very aged , yet an able , faithful , painful , and godly Minister of Jesus Christ unto his grave , that house prepared for all the living , where , as to his body , he is to rest until that great day , when all that are in their graves , shall hear the voice of the Son of God , and shall come forth , they that have done good to the Resurrection of life , they that have done evil to the Resurrection of damnation : at what time the faithful Ministers of Jesus Christ , how much soever contemned , clouded and cloathed with reproach in this world , who have fed the stock of God , taking the oversight thereof not by constraint , but willingly , not for filthy lucre , but of a ready mind ; neither as being Lords over Gods heritage , but being example : to the flock , when the chief Shepherd shall appear , they also shall receive a crown of glory that fadeth not away . Yea , they shall then , together with all other Gods servants , enter in all fulnesse into the joy of their Lord , and be possessed of an inheritance incorruptible and undefiled , that fadeth not away , reserved in heaven for them . The Holy Ghost tels us in Eccl. 7. 11. That a good name is better then precious ointment ; with that rich Embalming is our dear Brother gone unto his grave , which will make his memory sweet and precious enough to all that knew him , and love God. And of such a one , who is buryed with this sweet Odour the Holy Ghost witnesseth in the end of that verse , That the day of death is better then the day of birth . The day of Birth brings every one to an afflicted dying life , but the day of death bringeth every such one , yea every child of God to an everlasting life of never dying glory . Whether you that are the Inhabitants of this place were sensible of your blessing in the enjoying the Ministry of this our deceased Brother , or are apprehensive of your losse in his departure from you , I cannot say , ( for you are all strangers unto me ; ) but this I am sure of concerning very many , who have occasionally enjoyed the fruit of his Labours , that they sadly bewail the removing of one so furnished with skil and will to declare the truth of God , and to oppose the old Superstitious , and new , or rather renewed Errors which on the right , and left hand do oppose the Progress of a blessed Reformation amongst us . And upon this Account my heart greatly mourneth over this brother of ours whom God hath taken away from us , by whose death a great breach is made amongst us of the Ministry in these parts at this time , wherein open profanenesse and pernicious Errours do so much abound . When wee consider our Brothers Ministerial Qualifications and Graces , his Ability and Humility embracing and beautifying each other ; his conscionable and Christian circumspection over himselfe and his Doctrine , it is very doubtful whether he were more ripe for life , or fit for death : Questionlesse this our Brother after he had notice of deaths approach towards him , could not but be sensible of the Apostle Pauls strait , between a desire of living to do good to others , and dying to receive good for himselfe ; of serving the Lord Christ in life , and possessing the Lord Christ more fully in death : yet I am confident , that in this case he did prostrate himself obedientially at the feet of the will of God. And seeing the Lord hath now declared his purpose to make this our dear Brothers gain our losse , we must likewise submit without murmuring and repining , and say , The will of the Lord be done . But though we are thus to quiet our selves in the will of God , and to part with our Brother in all humble submission thereunto , yet are we not to part with him without sense of , and sorrow for ours and the Churches damage in his removal from us . Indeed , there is no cause why we should mourn as men without hope of , and comfort in the blessednesse of this our Brother , who now sleeps in Christ , and enjoyeth his presence , yet there is cause and warrant too to mourne as Christians , that so precious an instrument of good in the Church of God is taken from us . And that it may appear that wee have Scripture warrant for such our mourning at this time , I shall speak something through Gods strength , from a Scripture which upon this sad occasion the Lord hath guided my Meditations unto , which we find in Acts 20. 37 , 38. ACTS 20. 37 , 38. And they all wept sore , and fell on Pauls neck and kissed him . Sorrowing most of all for the words which he spake , That they should see his face no more , and they accompanied him unto the Ship. THese words are a History of the mournful parting of the Apostle Paul , and the Elders of the Church of Ephesus , together with many other faithful Brethren , when Paul took his final farewel of them , and left them hopelesse of ever seeing his face again . I will not hold you long in the Entry to my Text : We may take notice that the Apostle Paul preached the Gospel for the space of two years in Ephesus , with much diligence and happy successe , till he was by the violence of furious enemies driven out thence , as we have it at large related in chap. 19. And being to depart from Ephesus , he called unto him the Disciples , and confirmed their hearts in the truth which they had received , and embracing them , departed from them , as appeares in ver . 1. of this twentieth Chapter . After this having bin in Macedonia , and made his abode in Greece for three months , he resolved upon a speedy Journey to Jerusalem , and made haste thitherward by the way of Ephesus , that if it were possible he might be there on the Day of Pentecost , which was then at hand , ver . 16 , In prosecution of which resolution , he came to Miletus , and from thence sent to Ephesus , and called the Elders of the Church that he might speak with them , and encourage them in that great work that God had called them unto , ver . 17. And when they were come , the Apostle , not in a way of carnal ostentation , but that he might be looked upon as a leading President to other Messengers of the Gospel , set forth his owne diligence and fidelity in preaching the Word of God , ver . 18 , 19 , 20 , 21. And ver . 22 , 23 , 24. he shewed that God had acquainted him with many afflictions which would befal him for the future in the discharge of his duty , all which he made very light of in comparison to the joyous accomplishment of his course and Ministry received from the Lord Jesus . After this the Apostle told the Ephesians , that he knew that this present parting would be his final parting with them in the flesh , ver . 25. and thereupon he appealed to their consciences concerning his diligent , full , and faithful dispensing of the Word and Counsel of God amongst them for the effecting what in him was , the salvation of all , ver . 26 , 27. then from ver . 28. to the end of ver . 31. there is a very solemn charge given by the Apostle Paul to the Elders of Ephesus to look to themselves , and to the dear bought flock of God , over which the Holy Ghost had made them Overseers , to feed them with the Word of Truth , and defend them , what they might , from those Wolvish Seducers , who rising up amongst them , should make purlyes , and seek to engrosse and draw away Disciples after them , so disturbing , and what in them lay , destroying the Peace and Unity of the Church of God. Having finished this charge , the Apostle commended them to God and the Word of his Grace for their farther edification to eternal life , ver . 32. And then protesting his freedom from the sin of Covetousnesse , and withal his known endeavour to avoid the very appearance of it , ver . 33 , 34 , 35. he concluded all that he spake unto them with prayer , ver . 36. and when prayer was ended , the Apostle and the Ephesians in a most affectionate mournful manner parted each from other , as the words of my Text give us a relation thereof , And they all wept sore , &c. In these words we are to consider , 1. The occasion of that sad mourning of the Elders of Ephesus , and other Believers mentioned in the Text ; scil . the Apostle Pauls final departing from them , according as he told them , that they should see his face no more . But these words of the Apostle must be understood with a due restriction or limitation to this present world . The Apostle did not at all doubt whether this should be a final parting between him and his believing Converts of Ephesus for ever ; he knew well there should be a happy time of meeting for them again , as we may be assured from his own words to the Thessalonians . For what is our hope , or joy , or crown of rejoycing ? Are not even ye in the presence of our Lord Jesus Christ at his coming ? For ye are our glory and our joy . These words of the Apostle inform us , that he knew that no earthly parting should be absolutely a final parting betwixt him and other Believers , when as he looked beyond this world to the coming of the Lord Jesus ; but in respect of his personal presence with the Ephesians , to counsel , instruct , and comfort them , as he had done in the wayes of God , so the Apostle told them , that they should see his face no more , and when they were apprehensive thereof , they wept . 2. The description of the mourning of the Elders of Ephesus , and other believers at their parting from the Apostle ; which is laid down in three particulars . 1. The greatnesse of it , They wept sore . 2. The generality of it , they were not some weak hearted ones alone who were the mourners at this parting , but this was a great universal mourning of all that were present , They all wept sore . 3. The pathetick expressions of affection which the believing Ephesians used towards the Apostle Paul in this mourning , at their parting from him , They fell on his neck and kissed him ; and went as far as possibly they could with him , till earth and sea necessitated their parting , They accompanied him to the Ship. I purpose at this time to gather up the sum of all these Particulars , and give it unto you in one Doctrinal Observation , easily arising from the words of the Text ; viz That A faithful Minister of the Gospel of Jesus Christ is enjoyed with much love , and finally parted from with much sorrow by those who truly believe the Gospel . The sorrow here recorded of the Elders of Ephesus and other Believers for the final parting of the Apostle from them , was not under any other notion , but as he was a faithful Minister of Jesus Christ unto them , so they loved him whilst they enjoyed him , so they mourned over him when he was going from them . Ministerial faithfulnesse admitteth of degrees in those in whom it is in truth . Amongst the Ministers of the Gospel in our dayes such as attain the measure of the Apostle Pauls faithfulnesse , are , I say not rarely , but ( as I conceive ) not at all to be found . How beit , I doubt not but that through Gods grace there are some Ministers of the Gospel in our dayes , the desire of whose soul is , that they may be faithful , and who do actually attain to some degrees of faithfulnesse in the Ministry which they have received from the Lord Jesus , and shall therefore be inabled to give up the account of their Stewardship with comfort and approbation , to him their great Lord at his appearing and Kingdom . I intend through Gods assistance , in order to the opening of the Doctrine now before us , in the first place to discover when a man may be a faithful Minister of Jesus Christ . A man may be said to be a faithful Minister of Jesus Christ , 1 First , When being called , and set apart to the Gospel of God , as the Apostle was Rom. 1. 1. he looks to , and minds the discharge of the duty of the Ministry , as the great work incumbent on him , in relation to Gods glory , and the good of his people . It is fit they should turne Farmers , Merchants , State-Counsellors , any thing rather then Ministers of the Gospel , who make it their chief aim and work to get Manors , Moneys , or the Advancement of this present world . Whosoever they be that mind their corporal dues more , or as much as they do their Spiritual Duties , who look carefully after the reward , and carelesly after the Work of the Ministry , shall never be acknowledged by the Lord in the number of the faithful Ministers of the Gospel . They who account their Ministerial being to consist in their Ministerial Duties , and thē discharge of them , and accordingly presse after the same , though they trade but with one talent , and possibly bring not in visibly much advantage to their Lord , may yet expect to be accepted as faithful Ministers of the Gospel , and to hear at last from their Lord that sweet voice , Well done , good and faithful servant , thou hast been faithful over a few things , I will make thee Ruler over many things , enter thou into the joy of thy Lord , Matth. 25. 23. 2. Secondly , When a man applyeth himself to the dispensing of the whole , and of the pure Word of God to those among whom he laboureth in the Lord. He is an unfaithful Steward who with-holdeth any part of that from the Houshold which was committed to him for their good , and he cannot have the esteem of a faithful Minister of the Gospel , who wittingly keeps back any portion of that good Word and Counsel of God , which hee hath received from the Lord , to impart to others for the making of them wise unto salvation . The Apostle appealed to the knowledge and conscience of the Elders of Ephesus , that he had kept back nothing which was profitable to them , ver . 20. and that he was pure from the blood of all men , in that he had not shunned to declare unto them the whole counsel of God , ver . 26 , 27. It is certain that all Ministers of the Gospel do not arrive at the same height of knowledge in the Mysteries of the Gospel , and counsels of God ; howbeit every Minister of the Gospel is to look and enquire diligently into the Scriptures after the Mysteries of the Gospel and mind of God , and as he hath received , so he is to administer the good Word of God to others , without imbezeling or concealing any part of it ; which whilst he makes conscience , and is careful to do according to his measure , how smal soever , his Ministerial Fidelity in this regard is to be acknowledged , and he shall be accepted according to what he hath , and not according to what he hath not . And as a faithful Minister is careful to dispense the whole , so likewise the pure Word of God , not allaying and attempering the same by carnal mixtures unto the Lusts and likings of corrupt men . The Lords charge in this kind is full of divine Majesty . Jer. 23 28 , 29. The Prophet that hath a Dream , let him tell a Dream , and he that hath my Word , let him speak my Word faithfully . What is the chaff to the wheat , saith the Lord ? Is not my Word like to a fire , saith the Lord , and like a hammer that beateth the rock in pieces ? And herein the Apostle with much joy testified his own , and the fideity of his fellow Laborers in the Gospel , professing that they were not as many which corrupt the Word of God , but as of sincerity , as of God , in the sight of God , spake they in Christ , 2 Cor. 2. 17. 3. Thirdly , A faithful Minister of the Gospel is one that takes care rightly to divide the Word of Truth , and give every one in Gods family that portion of the Word which belongeth unto him . At this branch of Ministerial fidelity the Apostle pointed in that charge , which with so much seriousnesse and solemnity he gave to Timothy , I charge thee before God and the Lord Jesus Christ , who shal judg the quick and dead at his appearing , and his Kingdom : Preach the Word , be instant in season , out of season , reprove , rebuke , exhort with all long suffering and Doctrine . Gods faithful Messengers are careful to dispense instruction to the ignorant , comfort to the feeble minded , terror to the obstinate : On some to have compassion , others save with fear , plucking them out of the fire . This Ministerial fidelity and wisdome is very necessary , and highly accounted of by the Lord in his servants , as appeareth evidently from our Saviours words , Who then is that faithful and wise Steward , whom the Lord shall make Ruler over his houshold , to give them their portion of meat in due season ? Blessed is that servant whom the Lord when he cometh shall find so doing . This fidelity the Apostle Paul again and again called Timothy unto : that commanding counsel cannot be overlooked in this kind , Study to shew thy self approved to God , a workman that needeth not to be ashamed , rightly dividing the Word of Truth . And doubtless , every faithful Minister hath it upon his conscience , and in his care and earnest desire , according to the degree of wisdom received from God , to dispense the Word of God in such wise , that every one may have a seasonable and sutable portion of the same , as shall be necessary for the bringing him in , or building him up , to receive an inheritance amongst those that are sanctified by faith in Christ Jesus . 4. Fourthly , As a faithful Minister of the Gospel is careful to preach , so likewise to pray for the people amongst whom God hath set him . A Preacher that speaks not oftner to God for , then from God to his people , may partingly shake hands , but cannot partakingly joyn hands with the faithful Ministers of Jesus Christ as belonging to their number . The Prophet Jeremiah witnessed his fidelity towards the people in praying to the Lord for them , Remember how I stood before thee to speak good for them , and to turne away thy wrath from them . This is much of the close and closet-work of the faithful Ministers of Jesus Christ . Very many there are now adayes , who think sleightly of the Ministers of the Gospel and their work , supposing that they have little to do , and might well be spared . But did such persons know what is done in private by the faithful Ministers of Christ , how they ply the Lord with prayers for the people , that he would divert his judgments from them , continue and blesse his Ordinances unto them , subdue their sins , increase their graces , comfort their hearts , and save their souls , they could hardly retain such thoughts , or utter such words as they do concerning the despised servants of Jesus Christ . But how ever they are esteemed , or dis-esteemed by men , it is knowne to the Lord , and that is enough , that a faithful Minister is an importunate suter unto him in the behalf of his people , as the Apostle Paul assured the Philippians he was in respect of them . I thank my God upon every remembrance of you , alwayes in every prayer of mine for you all , making request with joy , Philip. 1. 3 , 4. 5. Fifthly , A faithful Minister of the Gospel is to exemplifie what he teacheth others in the course of his owne life . A wicked well speaking Minister , shall never obtain approbation for fidelity from the Lord Jesus . Though a mans words be celestial as of an Angel of Heaven , yet if his Conversation be low , loathsome and corrupt , his prophecying in Christs name , will not prevail with the Lord Christ in the day of Judgment , ●o own and acknowledg him for one of his faithful servants , but he shall then bee found amongst those wretches to whom our Saviour will utter that dreadful voice , I never knew you , depart from me ye that work iniquity . The Apostle Paul exhorted Timothy , and in him all Ministers of the Gospel , who desire to be found faithful , to look to it that they be an example of Believers in Word , in Conversation , in Spirit , in Faith , in Purity . He multiplyed words , as we see , that Timothy and every faithful Minister of the Gospel might see a necessity laid upon him , to make it his great aim and endeavour to walk exemplarily and inoffensively before Gods people in all things . The Proto-Type of Holiness is our Lord Christ , all his faithful Ministers are to be followers of him , that they may be examples to the flock , 1 Cor. 11. 1. He that faileth in this Duty , and is not deeply humbled for his failing , is far from Ministerial faithfulnesse , and by his evil conversation doth more effectually cry down , then by his good Doctrine preach up the power of godliness . 6. Sixthly , Of a faithful Minister of the Gospel it is required that he watch over the souls of those amongst whom he liveth , both for the preventing of hurtful errors , and practical evils , both which tend to the destruction of souls . It appeareth from Heb. 13. 17. that a special part of the work of the Ministers of the Gospel is to have an eye to the souls committed to them , that they be not unawares surprised by Errors in Doctrine , or evils in practice . Errors against the truth or holinesse of the Gospel , are of an insinuating nature , if they be not timely resisted they will make room for themselves , and bring on a shipwrack of faith and a good conscience together . Ministers of the Gospel are therefore in faithfulness to hold fast the faithful Word as they have been taught , and by sound Doctrine both to exhort and convince the gainsayers : They are with all circumspection , specially in such Apostatizing times as we are fallen into , to look to the flock of God , that they be not led away by the errour of the wicked , or possibly of some good men misguided in some particulars , to fall from their own sted fastnesse , but may stand fast and grow in grace , and in the knowledge of our Lord and Saviour Jesus Christ . It may seem at first a small matter to let errour against the Truth or Holinesse of the Gospel into the judgment ; but the judgment tainted with such Errour , is apt to grant out dispensations for the practice of sin , and so a little Errour many times draweth a great sluce to let in a sea of pollution upon men to the drowning of them in everlasting perdition . It therefore belongeth to the faithfulnesse of the Ministers of the Gospel to fortifie and establish their people , what in them lyeth , in the Truth of the Gospel , that they may not be as children tossed to and fro , and carried about with every wind of Doctrine , by the sleight of men , and cunning craftiness , whereby they lye in wait to deceive . but may have their ears shut up against the voice of strangers , and opened only to the teaching of that good Shepherd who hath the words of eternal life . And as faithful Ministers are to watch over the people in respect of Doctrinal Errors , so also of practical evils , that they do not overspread them ; they are often to inculcate the Apostle Doctrine , that the grace of God which bringeth salvation , teacheth us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present World ; and again , That our Lord Jesus gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people zealous of good works ; and therefore that every one that nameth the name of Christ should depart from iniquity . And if they see any one taken in a fault through infirmity , it belongeth to them not only in the right of charity , but special duty to restore such a one with the Spirit of meeknesse ; and when they discover others hardning themselves obstinately in their evil wayes , they are boldly to reprove them , and yet with meeknesse to instruct them , yea though they oppose themselves , if God peradventure would give them repentance to the acknowledgment of the truth , that they may recover themselves out the snare of the Divel , who are taken captive at his will. The sum of all is , When a servant of Jesus Christ separated to the Ministry of the Gospel carefully mindeth his work , and bendeth himself to deliver the Word of God wholly , purely , and seasonably , labouring instantly with God by prayer to procure a blessing on his people , and his labours amongst them , and withal is careful to exemplifie his own Doctrine , that the people may see in him what they hear from him ; and lastly , hath his eyes open to observe , and his mouth open to g●ve warning of such pernicious Errors and Practices , as he seeth breaking in upon such as are committed to his oversight , such a one , however he speed in his own judgment , and the judgment of others , shall not fail before the Judgment Seat of God , to stand in the rank , and passe in the account of the faithful servants and Ministers of Jesus Christ . Having thus shewed when a man may be said to bee a faithful Minister of the Gospel of Jesus Christ , I come in the next place to consider , who are they who truly believe the Gospel to whom such faithful Ministers are precious , who enjoy them in love , and part from them in sorrow . There is hardly any thing ( as I conceive ) in our unsettled times more pernicious , then the mistake which many are subject to about the nature of believing . Much talk there is of faith and the Gospel , whilst few consider what is indeed the faith of the Gospel . I shal therefore indeavour in few and plain words , to clear unto you from the Scriptures who are the truly faithful , the true Believers of the Gospel . 1. First , They truly believe the Gospel , who glorifie the Word of the Lord , as it is testifyed of the believing Gentiles , to whom Paul preached the Gospel at Antioch . When the Gentiles heard this , they were glad , and glorified the Word of the Lord , and as many as were ordained to eternal life believed . Every true Believer glorifieth the Word of the Gospel , by yeilding a firme assent unto it as a word of Truth , setting a high price upon it as the only saving Truth , holding it fast as a stable , everlasting Truth , and still desiring of it , and delighting in it , as an edifying and perfecting Truth , which is able to build men up , and give them an inheritance amongst those that are sanctified . If men boast never so much of believing because they are confident that Christ is theirs , and that all the benefits which flow from the Lord Christ are theirs ; yet if they do not glorifie the Word of the Lord , the Word of the Gospel , making an high account of it as a Word of Truth , a saving , everlasting , edifying perfecting Word ; they shall never make it out before the presence of God , that they have the true faith of the Gospel in them . 2. Secondly , True Believers of the Gospel are such as receive the Word of the Gospel with spiritual gladnesse , as we read of that flock of faithful Converts , brought in at one Sermon , Then they that gladly received the word , were baptized . The Word of the Gospel cannot by faith enter into the soul , but it bringeth in spiritual gladness with it . Temporal believing hath a sleight and suddain joy accompanying it , as our Saviour testified in the interpretation of the Parable of the Sower , as to the stony ground , He that received the seed in stony places , the same is he that heareth the word , and anon with joy receiveth it , yet hath he not root in himself , but dureth for a while . An unrooted faith yeildeth an unsettled joy , but when the Word is with a stedfast , sound , and saving faith received , it usually , out of the state of strong temptation , and spiritual disertion , filleth the soul with joy and peace in believing . Now this receiving the Word by faith importeth a taking of it into all the faculties of the soul , to new mould and transform them according to the holiness of the Gospel . The Apostle James calleth it , the receiving of the engrafted word , because the word of the Gospel thus received , as the graft set into the stock , causeth all the sap of the inward faculties of the soul to bring forth such fruit as is sutable to the holy Word of the Gospel . It is a very unworthy and ungrounded Opinion , that a man can believingly receive the word of the Gospel , and not be new moulded by it unto holines . If any think that the Word of the Gospel shall be mighty to save them , when it is not effectual to sanctifie them , they deceive themselves , and should attend to the Apostle James his Doctrine for right information in this point , who sheweth that the Word of the Gospel is received as an ingrafted , new moulding word , in all those towards whom it is effectual to save their souls . 3 Thirdly , They that believingly receive the Word of the Gospel , are brought off from trusting upon their own works and righteousnesse , to trust , and rest their souls upon the Lord Jesus Christ , as the one , which in Scripture dialect imports the only Mediatour between God and man , for forgivenesse of sins , peace with God , righteousnesse and eternal life . The Apostle Paul called believing in Christ , hoping , or trusting in Christ , Ephes . 1. 12 , 13 because all that truly believe , cast away the thought of acceptance with God unto life in the merit of their own Righteousnesse , and as worthlesse sinners build their hope of righteousness to life fully and wholly upon the Lord Jesus as the Mediator of the New Testament , through whom they finally bottom their faith and hope on God , 1 Pet. 1. 21. 4 Fourthly , They truly believe the Gospel who trusting on Christ for Righteousnesse and life , have their hearts brought on by believing , to the love and high prizing of the Lord Jesus as most precious and desirable , 1 Pet. 2. 7. Faith looking and resting upon Christs love , inflameth the heart with the love of Christ , according to the Apostles words , In Christ neither Circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . And this true love of Christ , the necessary and inseparable product of Gospel faith in all true Believers , is obediential , causing the faithful heart to stoop to the yoak and work of the Lord Christ , as we learne from our Saviours own mouth , If ye love me keep my Commandments . And again , He that hath my Commandments and keepeth them , he it is that loveth me . And yet further , If any man love me , he wil keep my words . By all this it is manifest , That they who truly believe the Gospel are such as glorifie the Gospel , by embracing it as a saving , everlasting , edifying , and perfecting Word of Truth ; who with gladnesse receive this word into all the faculties of the soul , to mould them into a frame of Gospel holinesse , who rest themselves upon the Lord Christ for Righteousnesse and life according to the Gospel , and in the strength of that faith have their hearts knit to the Lord Christ , in high prizing obediential love of him . These two Points being dispatched ; viz. Who is a faithful Minister , and Who are the true Believers of the Gospel : I proceed in the next place to shew that such a Minister is enjoyed with much love by such a people . This we have fully ascertained by the Apostles testimony which hee bare unto the Galatians , when the faith of the Gospel at first prevailed amongst them , My temptation ( saith he ) which was in my flesh , ye despised not , nor rejected , but received me even as an Angel of God , even as Christ Jesus . It is not possible to make a higher expression of enlarged love , then this is , whereby the Apostle set forth the affection which the believing Galatians bare towards him as a Minister of the Gospel ; who loved him , and welcomed him upon this account , as they would have done an Angel from Heaven , or the Lord Jesus Christ himselfe , if he had personally appeared and spoken to them . The Grounds of this enlarged love of true Believers towards the faithful Ministers of the Gospel are , amongst others , which it would be too large exactly to treat of , these which follow . 1. First , Believers look upon the faithful Ministers of the Gospel , as a special gift of Christ unto his Church . What thoughts soever others have of faithful Ministers , yet true Believers know that they are in much love , given by the Lord Christ , for the edifying of his body , till all the Members thereof come in the unity of the Faith and Knowledge of the Son of God unto a perfect man , to the measure of the stature of the fulnesse of Christ . And therefore Believers cannot but love such a guift of love proceeding from their beloved Lord and Saviour . 2. Secondly , True Believers look upon the faithful Ministers of the Gospel as Ambassadors for Christ , in whome hee negotiateth with them in much mercy for the accomplishing their reconciliation to God , and eternal happinesse . 2 Corinth . 5. 19 , 20. And therefore beholding Christ in them , they cannot but greatly love them in Christ , and very highly esteem them in love for their works sake . 3. Thirdly , True Believers are experimentally assured , that the faithful Ministers of the Gospel are Ministerial Fathers to some , and Nurses to all Gods people who hear the Gospel from their mouthes . To such as are brought out of a state of ignorance and wickednesse , unto the faith and obedience of Jesus Christ , by the Gospel which they preach , they are ministerial Fathers , as we learne from what the Apostle wrote to the Corinthians , Though ye have ten thousand Instructors in Christ yet have ye not many Fathers ; for in Christ Jesus I have begotten you through the Gospel . The Lord of his own will originally begetteth his children by the word of Truth , dispensed in the mouthes of the Preachers of the Gospel ; for , How shall they believe in him of whom they have not heard ? How shall they hear without a Preacher ? and how shall they preach except they be sent ? As it is written , How beautiful upon the mountaines are the feet of them that preach the Gospel of peace , and bring glad tidings of good things ? The faithful Ministers of the Gospel of peace , given by our Lord Christ for the work of the Ministry , are therefore Ministerial Fathers too , and so as spiritual parents acknowledged and beloved by those who through their Ministry are brought to the faith of the Gospel . To others who have formerly entertained the truth of the Gospel in a regenerating power , the faithful Ministers of the Gospel are as Nurses , cherishing and strengthening them by the Word of God , which they preach . For the same Word of the Gospel which begetteth , nourisheth and buildeth up the people of God unto eternal life . And in this second cherishing work the Ministers of the Gospel are and are acknowledged by believers for spiritual Nurses , according to the Apostles expression to the Thessaloniuns , We were gentle amongst you , even as a nurse cherisheth her own children . Now Nurses ( we know ) sometimes get away the love of children from their true parents ; and in the case before us it is often seen , that though true believers cannot forget their ministerial Fathers , yet they are apt to fall much in love with their spiritual Nurses , who at present feed and refresh them with the word of Truth : The sum is , that as Fathers , or Nurses , or both , all those that truly believe the Gospel , are ready to love the faithful Ministers of the Gospel whilst they enjoy them . Now this Truth being acknowledged , the last point I am to speak to in the Doctrine , becometh evident of it selfe ; namely , That a faithful Minister is finally parted from with much sorrow by those who truly believe the Gospel ; for love is a strong bond , knitting the soul so fast to that which is beloved , that it cannot lose it , or be loosed and parted from it without much sorrow . We read , that Jacob loved Joseph more then all his brethren ; and when he thought that Joseph was finally taken from him , He rent his cloathes , and put sackcloath upon his loynes , and mourned for his son many dayes . And all his sons and daughters rose up to comfort him , and he refused to be comforted ; and he said , For I will go down into the grave unto my son mourning . And even thus it is betweene true Believers and faithful Ministers of the Gospel , the true and great love which such Believers bear unto such Ministers , makes their presence sweet , and therefore necessarily their final parting very grievous unto them . To this I will briefly add two further grounds of much sorrow in those who truly believe the Gospel for the final removal of faithful Ministers by death from them . 1. First , When faithful Ministers are taken away by death , Believers are at an utter losse , as to the enjoyment of any comfort or benefit from the person or personal Ministry of them that are so removed from them . If they could have the least hope of re-enjoying a faithful Minister after death , there would be yet some string of comfort to hold by at their departing ; but Believers know that this is a final parting from a faithful Minister , they must never seek counsel , or comfort , or instruction more from his mouth ; death unavoydably putteth the servants of Christ to silence , and taketh them off from being in their persons useful in the work of the Ministry unto the living , for ever . The Apostle Paul wrote to the Philippians , that his abiding in the flesh would be needful for them for their furtherance and joy of Faith , Philip. 1. v. 24 , 25. and thereby intimated , that when he was by death removed from them , they neither could expect , nor should receive any farther benefit from his person or personal Ministry . Herein our blessed Saviour happily differeth from , and hath a transcendent preheminence above his servants in the Ministry , that whereas their final parting from their people in the flesh maketh them personally unuseful to others for the time to come ; it was not so with our Lord Jesus Christ . His parting from his people in the flesh , caused a greater imparting of himself unto them in spiritual benefits , as is testified by our Saviour himselfe saying to his Disciples , Neverthelesse I tell you the truth , it is expedient for you that I go away ; for if I go not away , the Comforter will not come unto you , but if I depart , I will send him unto you . Our Saviour went away as a Mediatour and Advocate between God and Man , and not as a bare Minister of the Gospel ; and in that regard he was forward by his departure in doing good to his servants , and continueth more able to communicate himself in all celestial and spiritual blessings to those that wait upon him ; for , he is still walking in the midst of the golden candlesticks , and hath the stars in his right hand ; and is able to save to the uttermost them that come to God by him , because he ever liveth to make Intercession for them . But none of these things hold in the inferiour Ministers of the Gospel ; when they are removed by death , their personal Ministry , from the moment of their death , ceaseth for ever as to all uses and advantages in respect of others ; and that consideration layeth a heavy weight of sadnesse upon the hearts of Believers , when their faithful Ministers are by death taken from them . 2. Secondly , True Believers know that the final removal of faithful Ministers from any people , carryeth in it the face of a Judgement from the Lord. It was a Promise of great love , I will give you Pastors according to my heart , which shall feed you with knowledge and understanding . And on the contrary , when the Lord taketh away faithful Ministers from any people , he then depriveth them of one of his choicest mercyes upon earth , which cannot therefore but have the appearance of a Judgement in the eyes of true Believers . The Prophet Micah represented evil men as weary of the faithful Teachers , and saying to them , Prophecy ye not , and then from the Lord denounced the Judgement of their ceasing from amongst them , They shall not prophecy unto them . Their refusal of the Prophets was their great sin , and the Lords removal of his Prophets was his heavy judgment upon them . If it be asked concerning a faithful Minister when he dyeth , of what Disease he dyed ? it may be often truly answered , of the judgment of God upon an unthankful people . When men are sick again of their faithful Ministers , and long to be rid of them , it is a righteous thing with God to let them dye , that such a people may dye without instruction . The contempt of the Ministers of the Gospel who desire to be faithful , is a spreading Disease amongst us at this day . Men looking divers wayes , do yet unanimously consent to render the Ministers of the Gospel in this Nation as odious as possibly they can . Without distinction they are all branded as Tythe-Mongers , Time servers , Antichristian , Self-seekers , and what not ? But it is enough , that God is the supreme Judge of those that are thus traduced , and of their Accusers 〈◊〉 howbeit , whilst this Disease so generally reigneth and rageth , it is no marvel though many of Gods faithful servants dye of it , whose removal by death , though possibly some triumph in , yet the true Believers of the Gospel , of whom there is ( blessed be the Lord ) a very considerable number throughout our Land , ●annot but be , as they are , much sadded at it , as carrying the face of an ill presaging judgement in it . Having thus gone through the Doctrine proposed , I come now to a few words of Application . 1. Here is one work whereby they that truly believe the Gospel may have reflexive knowledge of themselves ; namely , by their enjoying the faithful Ministers of the Gospel in love , and parting with them in sorrow . I know there is great difference of judgement at this day , who are to be accounted the faithful Ministers of the Gospel of Christ ? To this an answer may be gathered from what I have before delivered ; at present I shall only say this , That they who being in the place of the Ministers of the Gospel , do visibly apply themselves to do the work of the Ministers of the Gospel , labouring in the Word and Doctrine , that they may ministerially translate men out of darknesse into the Kingdom of Gods dear Son , and build them up in faith and holinesse to eternal life , are so farre ( doubtlesse ) unto others at least , the faithful Ministers of the Gospel , that they who take them to be such , and as such , enjoy them in love , and part from them in sorrow , may from that disposition of theirs receive some evidence in themselves that they are in the number of the true Believers of the Gospel , whereas they who make it a chief ingredient of their Religion , to scorne and revile the Ministers of the Gospel whilst they live , and to insult over them when they dye , to vomit out their choler upon them both living and dying , are not likely , for ought I can learne from the Scriptures , to be approved by our Lord Jesus Christ at his appearing as true Lovers , and Believers of his blessed Gospel . 2. Secondly , This should be a strong inducement to those that are imployed in the Ministry of the Gospel to make it their special desire , care , and study to be found faithful in the Work of the Lord committed to them , that they may bee enjoyed in love , and have the true Believers of the Gospel their unfeigned Mourners at their Funeral . The Apostle saith , Let a man so account of us , as of the Ministers of Christ , and Stewards of the mysteries of God. Moreover it is required in Stewards , that a man be found faithful . The Office ( as we see ) which God hath called the Ministers of the Gospel unto , calleth upon them to be faithful . Without faithfulnesse a nominal Minister of the Gospel , how much soever he boasteth and prideeth himselfe in his Office , is but like unsavoury salt , good for nothing but to be trodden under foot with contempt both by God and men . But when faithfulnesse is found in a Minister of the Gospel , it maketh him shine as a Star , very gloriously in the eyes of the Lord , and all true Believers . That Minister of the Gospel hath the best monument to perpetuate his name with honour , whose faithfulnesse in the Ministry , hath procured him the love of true Believers , so that his presence is pleasant to them in life , and his memory precious with them after death . 3. In the third place , the servants of God may here read their warrant for sadly bewailing and mourning over such as have been faithful in in the Ministry of the Gospel , when they are by death finally taken from them . Heathenish mourning over the dead accompanied with murmuring and impaciency against God , becometh not the children of God in any wise . It is the Lords command given of old to the Jewes , Ye are the children of the Lord your God , you shall not cut your selves ; nor make any baldnesse betweene your eyes for the dead . Because they were by Covenant the children of God above other Nations , therefore they were not to follow the practice of other Nations in their excessive mourning for the dead , but to quiet themselves in the will of their God and Father , knowing that his Saints are precious in his sight both in life and death . And accordingly the Apostle Paul carefully provided that the Thessalonians having imbraced the Gospel of Christ , might not sorrow over their dead as Heathens , destitute of hope of a future happinesse or glorious Resurrection , 1 Thess . 4. 13. Howbeit , with due moderation , in humility of soul , and quiet submission to the will of God , it is not onely warrantable , but laudable ; a practice which grace bringeth the people of God unto , to mourne over the faithful Messengers of God , when they are by death called home out of this present world . When Steven was slaine by the Jewes , Devout men carried him to his Burial , and made great lamentation over him . This is mentioned by the Holy Ghost not as a groundlesse , but as a gracious practice of these Believers , evidencing their Christian love to Stephen , that blessed Martyr of the Lord. In proportion to this great lamentation made by devout men at Stephens Funeral , and the sore weeping of the Believers of Ephesus , at Pauls final parting from them , mentioned in my Text , I doubt not but our mourning over our deceased Brother at this time is lawful , and laudable in the presence of the Lord. I will not multiply words in reference to this our Reverend Brother now taken from us , I shall leave his Works to praise him in the Gate , being well assured , that many who have felt and tasted the power and comfort of his Ministry , will beare witnesse to him , and the working of God in him for their good . One thing there is relating to his death which I cannot omit , that the Lord greatly testified his acceptation of him in his Work , in that he dyed of Epaphroditus his sicknesse , of whom the Apostle wrote , That for the work of Christ he was nigh unto death . The Work of Christ , of which Epaphroditus was sick , was , as far as wee can judge , a special part of the Disease of which this our Brother dyed ; for after that some symptomes and beginnings of a bodily weaknesse had seized upon him , his turn came to supply a Lecture at a place somewhat remote from his owne habitation , which therefore some , neerly related to him , earnestly perswaded him to forbear for that time ; but such was his Zeal towards the work of Christ , that it caused him to neglect his friends advice and his own health , and to overlook his present danger , and so undertake the Work of Preaching the Gospel in his course , under the weight of which labour of love , his weak body did apparently sink in the time and place of that publick service ; after which returning home , he declined more and more untill the time of his death . Our Saviours words therefore seem plainly to reach this our Brother , and pronounce him blessed , Blessed is that servant whom the Lord when he cometh shall find so so doing . The Lord when he came to this our Brother , by death , found him doing , so doing , doing his Lords Work faithfully , and therefore looking on him , we have cause to part with him rejoycingly , being much assured of his blessednesse ; yet looking at our selves , we have cause to part with him sadly , when we consider that we shal have his help , and see his face no more . A Pillar is fallen , and by the fall thereof a great breach made in this place , this County , this Land ; which that the Lord may be pleased in mercy to make up , by increasing the number , strengthning the hands , and blessing the Labours of his faithful Servants in the Ministry , we have great cause to bow our knees before him , and to beg this favor from him in the name of the Lord Jesus ; to whom with the Father , and blessed Spirit , be praise and Glory for ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A85510-e30 a Vind. Ley Lect. 26. pag. 249. b Ames coron . artic . 1. c. 1. § 4 Impetration is the foundation of application . c Camero in Ps . 68. inter Arg Solut. Med. ult d Prideaux Ser● Draught of the brook . And Perk. Ref. Cath. of Merit . e Panstr . Cathol . tom . 3. l. 14. c. 16. & 21. ad 25. f Ibid. 9. 38. 12 Cor. 4. 17. h Jer. 3. 13. i 〈…〉 k 〈…〉 p. 112. l Gataker Rejoynd . p. 31. m Fidem ponī ut conditionem salutem quidem antecedentem ; sed electionem ipsam consequentem nunquam à nostris negatum fuit ; summā verò cum religione constanter traeditum . Cor. de Elect. c. 1. §. 4. p. 7. n 2 Thes . 2. 11. o Rejoynder p. 47. p Si igitur haec esset mens et sententia Synodi , quod simpliciter vellet monstrare illum , de quo jam diximus , modum et ordinem , quo juxta Scripturae traditionem Deus utitur quando homines vult deducere ad justificationem ; et si illa quae Scriptura tradit procedere , tribuerent non viribus liberi arbitrii , sed gratiae Dei , et operationi Sp. Sancti , nec in illis praeparationibus constituerem meritum aut dignitatem , propter quam justificemur : facilè posset de vocabulo praeparationis , dextrè juxta Scripturam intellecto , conveniri . Exam. part 1 p. 172. q Falsum est igitur quod in 9 canone nobis tribuunt , quasi docemus nullum plane motum voluntatis divinitus donatum et excitatum , praeced ere acceptionem justificationis : Omnino enim docemus poenitentiam et contritionem praecedere . Non dicimus , praecedere tanquam meritum , quod suâ dignitate cooperatur ad justificationem consequendam , sed sicut sensus morbi aut dolor vulneris non est meritum sanationis , sed urget et impellit ad desiderandum , quaerendum , et sucipiendum medicum . r At Evangelium non promittit salutem absque ulla conditione legis observandae ; neque id nostrumquisquam docuit : modò ne conditio pro merito sumatur . tom . 3. l. 15. c. 2. § 9. nam et fidei conditio non est antecedens sed consequens , quia nullum fidei meritum attenditur , sive fides non est causa salutis . ſ Non negamus bona opera ullam relationem habere ad salutem ; habent enim relationem adjuncti consequentis , et effecti ad salutem ( ut loquuntur ) adeptam ; et adjuncti antecedentis , ac disponentis ad salutem adipiscendam ; atque etiam argumenti confirmantis , fiduciam ac spem salutis : sed negamus ulla opera nostra causam esse posse meritoriam justificationis ac salutis . Bel. ener . tom 4. lib. 6 cap 6. s Promissiones cum conditione obedientiae ut causae juris quod habemus ad rem promissam , sunt propriae legis : sed promissiones cum conditione obedientiae , ut adjuncti aut effecti rei promissae , vel dona●ionis ejus , locum suum habent in benignissimae gratiae regno , ubi meritis nostris nullus habetur locus . cap. 5. §. 2. t Haec et hujusmodi opera cordis interna sunt omnibus justificatis necessaria : non quod contineant in se efficaciam seu meritum justificationis , sed quod juxta ordinationem divinam vel requirentur ut conditiones praeviae seu concurrentes , sicuti poenitere et credere ; vel ut effecta à fide justificante necessariò manartia , ut amare Deum , diligere proximum . De just . act . cap. 30. Q. 1. Argum. 1. u In Psal . 68 in solut . arg . med . ult . v Tract . of Justif . Sect. 2. c. 1. Per modum causae efficientis & meritoriae , impetrando , promerendo ; & suo modo inchoando justificationem . w Non controvertitur an promissiones Evangelicae ut sint fructuosae & salutares , requirant fidem : Nocum est illud Christi , Mar ult 6. Johan . 1. 16. Nec in controversiam vocatur , An promissiones Evangelicae ita gratuitae sint & absolutae , ut absolvant hominem à dolore serio ob peccata , et ab omni studio b●norum operum ? Infans enim sit oportet in Scriptu●is , cui non innotuerae bae Spiritus sancti assertiones : Rom. 6. 1 , 2. & 8. 1. Tit. 4. 10. Genuinus autem quaest : onis status est , An Evangelium propter ullam nostram dignitatem , intentionem , opus , me itum , ullámve in nobis dispositionem , promi●tat nobis gratiam , misericordiam , remissionem peccatorum , & vitam aeternam ; an ve ò per & propter Jesum Christum fide apprehensum ? Syst . tom 2. art . de Evang. c. 2. x An in gratuita remissione peccatorum , requiratur conditio fidei , ut aliquod opus nostrum , aut aliqua in nobis dispositio ; cui ut cau●ae efficienti , adjutanti , aut cooperanti , ascribatur gra●uita remissio peccatorum ; quod rotundè negamus y Vind. Leg. Lect. 26. p. 249. A Reward of is Justic . Ball. ●ov . p. 25. Conditio Antecedens est effectiva . z Tom. 3. l. 5. c. 5. §. 2. a ibid. §. 16 Quum promissiones de perseverantia obsolutas esse negant , sed conditionatas tantum , &c. Ames . Cor. p. 389. In Cap. 5. ad Rom. v 14. In illa verba Qui est typus su uri . c Donatam igitur & gratiam & salutem omnes & singuli habent ; quamvis rei donatae possessionem non habent ante fidem . Cor. p. 126 , 127. Fas est ab hosto doceri . § 1. c. 3. of Justific . We grant that God doth justifie an ungodly person but in sensu diviso , not in sensu composito ; so as he makes the lame to leap , the blind to see Isai . 33. 6. Mat. 11. 5. By order of Nature he is first a believer , and then is justified . Rutherford Survey of Antin . p. 110 c New Cov. p. 26. f Lib. 2. Par. 16. g Circumcisio erat signum obligatorium foederatorum , seu restipulationis Abrahami , obligans eum & postoros ad fidem & obedientiam foederis Deo praestandam . Peraeus in Gen. 17. 11. Who adds , that both Sacraments , Circumcision and Baptism , do agree , as in other ends , so in this , Quod utroque fit obligatio solennis ad fidem & obedientiam oederis Deo praestandam . Ibid. h Grounds and Ends of Infant Baptism p. 38. i Hos . 2. 23. k Dicere Dei est efficere ; dicam ego , i. e. efficiam populum meum . Dicere nostrum est fides & obedientia nostra . l Chap 3. 3. Lex fidei doctrina fidei . quae fidem exagit , per quam sine operibus expectatur à Deo justitia . Alio nomine lex Evangelii . Par. & Mart. in loc . n Rom. 6. 20. o Ver. 18 , 19 , 20 See Dr. Preston N. Coven . p. 458 459. 500. &c. p Baptismus nulli adulto conferendus est , nisi priu● ediderit confessionem peccatorum & fidei in Christum ; ac praterea primissionem sanctae vitae . in Mat 3. Obs . ex ver . 6 , 8 , 10. Baptizari in nomen alicujus est illi consecrari ad cultum , ut quis ab illo tanquam suo Domino denominatur ciusque servitio se totum ad●rcat . Pisin Marth . 28 v. 19. r Est tess●●a & nota qua sicut differimus ab iis omnibus Gentibus , sic etiam protestamur velle differre , & cum solo populo Dei communionem 〈◊〉 bere , ac foederis quod sancitum est in Christo inter Deum & nos conditiones servare velle . In cap. 5 ad Ephes . de Bapt. cap. 3. Thes . 37. ſ Baptismus est pactum purioris cum Deo , curandum itaque ut quod semel gestum est in baptismo Sacram entaliter semper in vita peregatur veraciter , Dav. in Colos . 2. v. 1 2. Cor. 2. s Quemadmodum milites jurant in nomen Imperatoris , atque ita illi obstring untur , ut postea non liceat eis versa●i in castris hostium , quod si secus fecerint sit Capital : ita nos in baptismo obstring imur Christo , ju●amusque nos postea nunquam defecturos ad Diabolum . Martyr in Rom 6. 3. t Notum est ex catechesis nos baptizari in nomine Sacrae Sanctae Trinitatis tanquam unius Dei , quia in fidem , cultum , obedientiam Dei nomine astringimur , & nos haec ipsa Deo restipulamur . Baptizamur in mortem Christi dupliciter : Primùm respectu Dei , quatenus is beneficia mortis Christi baptismi signaculo nobis donat & obsignat : Deinde quantum ad nos , restipulando fidem tantorum beneficiorum Christi , & mortificationem peccati virture mortis Christi , ne nobis dominetur . Paraeus in loc . u Byfield in Col. ● v. 12. Luth. Gal 3. vers . 19. All the Faithful have had al way one and the self same Gospel , and by that they were saved . So also Pemb. vind . fid . 138 p. Treat . of Justif . Sect. 4 cap. 1. Dr. Preston N. Coven . p. 398. When a man doth this , at that very hour hee is entered into Covenant , he is translated from death to life . v Christ set forth in his Death , &c. p. 28. w Jus & proprictas doni ex donantis benefica largitione resultai : acciperet aliàs non suum donatorius quum rem donatam teneret . Cor. p. 127. Qui alterum incusai probri ipsum se intueri oporiet . See this distinction of complacency and compassion confirmed by Rutherford his Survey of Antinomianism . x Qui creavit te sine te , non salvabit te sine te . Quemcunque trahit volentem trahit . Nostra fides justos ab injustis , non operum , sed ipsius fidei lege discernir . In quo dormit fides , non vigilat Christus . Justificatio per fidem Jesu Christi data est , datur , & dabitur credentibus ante legem , sub lege , & post legem eadem . Credendo invenimus quod Judaei amiserunt . y Jubendo monet & facere quod possumus , & petere quod non possumus . O homo , in praeceptione cognosce quid debeas habere , in correptione cognosce tuo te vitio non habere ; in oratione , unde accipias quod vis habere . De Cor. & gra . c. 3. z Non quia omnes in eum credunt , sed quia nemo Justificatur nisi in eum credat . Itaque omnes dictum est , ne aliquo modo alio praeter ipsum quisquam salvus fieri posset , credatur . De Nat. & grat . c 41. a Fides est justitiae fundamentum quam nulla bona opera praecedunt , sed ex qua omnia procedunt . Inde , i.e. ex Doctrina Apostolica , capit quisque vitam , quam parit una fides . b Hoc ergo byssopo asperges me , quando vit tutem Sanguinis ejus effundes super me , quando & fidem habitabit Christus in me . Moses distinxit in Levitico inter utramque justitiam , fidei scilicet atque factorum , quod altera operibus , altera dola fidei credulitate accedente fiat . c Secundùm propositum gratiae , sic decretum est à Deo , ut cessante lege , solam fidem gratia Dei posceret ad salutem , in Rom. 4. Haec lex ( scil . Spiritus ) dat libertatem , solam fidem poscens . Idem . in 2 Cor. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Like to which he hath another passage : The true office of the Law , which can be never enough magnified , is to shew us our sins , to humble us , kil us , bring us down to hel , that we may be justified . Cha. 3 vs . 23. ad finem . d Negamu : testamentum Dei de remissione peccatorum in Christo habere adjunctā conditionem . Com. in Rom. c. 11. p. 1281. e Nonne hic satis perspicuè dicitur , oportere nos credere , illum Jesum Christum , quem Deus refuscitavit , mortuum fuisse & resurrexisse , ut nos justificaremur , & nobis omnia delicta condonarentur . Pag. 1292. f Omnis qui videt filium & credit in eum , habet vitam aeternam . Sic ergo inferimus , At ego credo in Filium Dei , ergo hab●● Jam , et ●abebo id quod promisit . p. 1293 g Nisi fides desit , qua oblata apprehendamus , per promissiones justificamur . Pag. 1294. h Lex recipitur faciendo & exactissimè praestando quod praecipitur ; Evangelium autem per vivum & effic●cem fidei assensum . Moses quoque Deut. 30. de eadem lege scripsit , se prop●suisse populo vi●am & mortem ; manifeste docens , si reciperetur lex & impleretur , vitam & quidem ae●ernam secum fore allaturam . Verum cum excludamur hoc commodo , misericors Deus aliud verbum providit , nempe fidei ; quod si assentiendo recipiatur , vitam secum habet . Ex hoc loco apparet promissiones legis datas ex hypothesi , seu conditione praecedentium operum . In Evangelio autem si promissionibus annectantur opera , ea non sunt accipienda vel ut merita , vel ut causa illarum promissionum : sed ita statuendum est , ut illa Dei dona quae promittuntur post opera sequantur , cametsi non perfecta fuerint & absoluta ut à lege imperantur . P. 1026 , 1027. i Non in eo discrepant , ut quidam putant , quod Evangelicae non habeant adjectas conditiones ; Legales autem sine conditionibus nunquem offerantur . Quemad modum enim dicitur , Honora patrem & matrem , ut sis longaevus super terram ; & si volueritis , & audieritis me , bona terrae comdedatis . Ita in Evangelio etiam legimus : Remittite & remittetur , Date & dabitur , &c. quare cum hoc discrimen non sit , aliud quaerendum est . Quamobrem apparet diligenter intuenti , conditiones leges potuisse causas esse consecutionis praemiorumquae promittebantur . Nam fi●illae perfectae & absolutae fuissent , ut erant à e●e imperatae , cum ipsis praemils comparari potuissent et meriti rationem habuissent . Sed cum illae prestari ab hominibus non potuissent , Deus ex sua misericordia subjecit promi●siones Evangelicas illorum loco : quae quamvis conditiones adjectus habent , tamen offeruntur gratis . Pag. 667. Quare si haec tria conjungis , praemiae Evangelica promitti gratis ; conditiones illis non posse aequari , & promissiones oportere esse firmissimas ; & meriti rationem auferes , quo discrimine illa à segalibus differant , facilè cernes . Pa. 668. k 〈◊〉 conditionem aut stipulationem ulli● bonae cogitationis ab ipsorum viribus . De subst-foed . grat . p. 3 edit . Gen. Anno 1585. l Qui cum tales sint , nolle se , ait Dominus , ejusmodi ●oedus cum illis percutere , cujus vel minima pars in ipsorum viribus fundata sit , Pag. 12. m Quamobrem , ne concidat foedus apud mileros homines , in peccatis mortuos , corda habentes lapidea , qui legi Dei non subjiciuntur , & ne possunt quidem , Rom 8. qui denique non idonei sunt ad cogitandum quicquam boni ex se ipsis 2 Cor. 3. Sed ut firmum maneat , ejusmodi foedus promittit , cujus universa essentia à se solo dependeat , & in Christo suo fundata sit . — Modum etiam exequendi sui decreti in nobis ejusmodi promittit , cujus vis & efficacia non à corrupto homine , sed à se solo Proficiscatur . Pag. 13. n Nullā que conditione nostrae dignitatis , meritorum , aut propriā virium niti . Pag. 14. o P. 211 , & 215 p Pag. 3. q Universa substantia foederis gratuita est : Quoad Deum , is propriè foedus nobiscum percuti● , cum promissionem reconciliationis gratuitae in Evangelio oblatam per Spiritum Sanctum cordibus obsignat , & renovationem ad vitam aeternam inchoat , in●ies promovet , ac tandem perficit , Quoad nos , qui mortui eramus in peccatis , recipitur foedus , dum gratis nobis donatur Spiritus Sanctus , per quem excitati è morte in vitam , fit , ut non modo velimus & possimus credere gratuitae promissioni de reconciliatione per Christum , & instauratione nostri ad adeundum haereditatem regni Coelestis ; sed etiam ut credamus , seu ipsam fidem accipiamus . Pag. 15. r Atque ita totum haec foedus merè esse gratuitum , & nullâ conditione nostrarum virum , sed gratuita Dei misericordia in Christo , per fidem , quam ipse donat , apprehensa , constare , certum est ; oblatio duplicis promissionis in Christo , remissionis scil . peccatorum , & sanctificationis , atque ipsius Christi donatio , quoad Deum , est gratuita : acceptatio ex parte nostra etiam est gratuita , quia est Dei actio in nobis , qua promissionem suam obsignat cordibus , ut acti agimus , &c. Pag. 16. ſ Pag. 211 , 212 213 , 216. t Quia foedus non inter invitos , sed volentes contrabitur , testimonia visibilia instituit , quibus & assensum nostrum in gratuitum foedus in verbo oblatum stipuletur , quem ut ipsemei in elect is operatur , ita publicè ad suam gloriam apparere , vult , & fimul in verbo oblatum foedus symbolis ( solemni contestatione prius facta , velle vim , ipsos esse suum populum ) obfignat . Part 2. p. 311. Quia Deus non aliis jurat quam credentibus , ideo cum ad actionem foederatoriam descendit , prius assensum à nobis stipulatur , mandando ejus testificationem solenni ritu , quam ad promissionis obsignationem atque impletionem ipse descendat . Pag. 302. vide plura pag. 304 , 305. ad 320. Sine ulla interjecta vel poeni tentiae vel fidei conditione absolutissimè ait Desponsabo te mihi in perpetuum . In Hos . 2. onal . in v. 21 , 22. § 1. ſ Promittit & novum connubium , & omnia quae ad hoc connubium etiam ex parte exotis contrabendum , ●um confirmandum inperpetuum pertinent . t Promittit se effecturum & perpetuo connubio simul ei copulati . Perpe●uum autem esse non potest connubium , nisi sicut in Deo , sic etiam in nobis perpetua sit fides & Spiritus Christi , per quem hoc connubium & contrahitur , & conservatur . Ergo promittit se effectum ut perpetua in nobis e●ect●s , sit fides , & Spiritus Christi . Ibid● §. 25. §. 26 , 27 , ad 33. u Notandum , hanc esse simplicem & evangelicam sine ulla conditione promissionem . Hic enim nihil exigit Deus , sed simpliciter promittit quod velit ipse ecclesiae suae facere ; adeo ut promittat etiam fidem , sine qua reliquae promissiones in nobis locum habere non possunt . w Innuit illa dictione , Ego , Deum esse authorem nostrae reconciliationis , & consequentur nostrae salutis . Ipse est qui prior venit ad nos , & nos sibi ipse desponsar . Nos non ipsum praeve nimus aut quaerimus in sponsum , sed ipse praevenit nos ut desponset nos sibi . Ego , inquit , desponsabo te ; huc illud 1 Joh. 4. Non quod nos prius dilexerimus eum , sed ipse prior dilexerit nos . Vae nobis si Deus nos non praeveniret , § 5. Desponsabo . x Deut. 7. y Ratio foederis faciendi seu promittendi , est , qua Deus ex gratia , extra nostra merita foedus hoc nobiscum init ; foedesque hoc nullis nostris suffultum est meritis . Pag. 44. §. 3. Ratio . z Foederis vinculo se unit cum populo , & populus vicissim unitur Deo : sicut sponsus cum sponsa , & sponsa cum sponso , fide conjugii utrinque data . P. 43 §. Cum autem . a Ibid. 43. Col. ● . Ex parte nostri substantia foederis est id quod à nobis stipulatur , & nos premittimus . &c. p. 45. a In 1. Epist . Joha . cap. 1. loc . de rem . peccat . q. 6. Quibus conditionibus remissio peccatorum offeratur & conferatur . b Sunt conditiones non propter quas , sed citra quas peccatorum remissio non obtinetur . — Et si citra bas conditiones obtineri remissio peccatorum non potest , non tamen propter eas tanquam propter merita . Ideo Johannes ait , Si confiteamur , ecce conditionem ; non tamen ait , propter confessionem — Nam etiam citra fidem haberi non potest justificatio , non tamen propter dignitatem fidei haberi eam dicimus , sed gratis . — Deinde illud notandum est , etiam has conditiones quas requieit à nobis Deus , donari nobis à Deo , & esse dona Dei ; non ergo meritis ullo modo , sed soli Dei gratiae danda est remissio peccatorum . c Vsum istius nominis in hac significatione Classicis authoribus non fuisse incognitum ante in oratione quadam demonstravimus . Patal . l. 3. c. 9. d Dei gratiam luculentiorem hominibus explicatam esse , quòd suis non foedus , sed Testamentum dederit . Quiae foedus conditiones mutuas fuisset habitum , quas si altera pars non praestet , foedus est irritum . Testamentum verò liberalitatis & gratiae , citra ullam conditionem instrumentum est , ex quo haeredes vocantur & instituuntur citra contemplationem ullius officii quod ab ipsis proficissi possit . e Substantia utriusque restamenti una quidem atque communis est in Christo Jesu ; eaque partibus duabus comprehensa pro ut Abrahamo primum , Gen. 17. deinde vero posteris illius fuit exposita ; una , promissionis , quum Deus inquit , futurus sim ipsis D●us : altera , conditionis appositae , qua Deus petit ut nos viciss●m pareamus ad stipulationem ip●●● , quam ●i , & ipsi e●unt mihi populus . Par. l. 3. c. 8. f Hujus promissionis Evangelicae antecedens sive 〈◊〉 conditio poterat multorum animos deterrere , ac potius omnium si legis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne nostra ( ut necesse est ) expendissent ; cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde à principio sermonis hujus conditionem Moses expresserat , dicens , nondum dedit vobis Jehova mentem ad cognoscendum . — Ne igitur impossibilem conditionem propositam sibi à Deo fuisse quererentur , commoditatem istius Moses his verbis explicat ; Nam praeceptum hoc quod ego praecipio tibi , &c. quasi dicat , hactenus proposui tibi partem priorem foederis , ut obsequaris Deo : sed quia altera quaeque pars foederis est tibi necessaria , ut Deus tuus quasi novo foedere ( quod tamen reipsa unum est ) suis partibus erga te defungatur cum tu ipse non possis ; & circumcidens cor tuum inscribat ei legem suam & foedus suum ad obedientiam fidei . Par. lib. 2. part 16. g Hoc praeceptum fidei quod cloquor neque occultum , neque longinquum , & cum id ipsum in ore tuo , & corde tuo gratiosè Deus ind● , si tantum fide potes prehendere . h Concedimus , hominis officium requiri , illud insuper contendentes , Deum hujus premissionis vi effecturum in suis , ut officium illud faciant , quatenus necessariò est faciendum Cor. act . 5 p. 400. To●a dispositio Testamentariam habet 〈◊〉 , ut simpliciter 〈…〉 conditio ; atque hac ratione , ad modum foederis aliquando proponitur : qui tamen proponendi modus non sic est accipiendus , ut Testamenti naturam in ulla parte mutet . Utrumque à nostris optimè conjungi solet , quum justitiam ac vitam , sub conditione fidei promitti docent , & fidem ipsam electis dari , vel conditionem foederis in ipso foedere simul promitti . Pag. 40. Mark 16 k Survey of Antinom . p. 129. l Socin . Disc & Consut p. 225. m Order of the causes of Salvation . c. 31. n Ref. Cath. tit . of Justif . Diff. 2. 2. o Treat . of the N. Cov. p. 17. p Of Justif . §. 4. c. 1. q Tract . 1. of Justif . l. 6. c. 8. §. 10. r In fodere Evangelico aliter se res habet ; nam in hoc foedere ad obtinendam reconciliationem , justificationem & vitam aeternam , non alia requiritur conditio quam verae & vivae fidei : Sic Deus dilexit mundum . Joh. 3. 16. Rom. 4. 5. Gal. 3. 8. Justificatio igitur & jus ad vitam aeternam ex conditione solius fidei suspenditur . De just . act . c. 30. in resp . ad ob . 3. ſ Lex in conditione operum habet ipsam vim & formam icti foederis : At Evangelium in Mediatoris sanguine fide apprehenso collocat ipsam vim & formam foederis . Ibid. s Promissio vitae aeternae juxta pactum Evangelicum & foedus gratiae , pendet ex conditione fidei . Id. cap. 32. in sol . ad ob . 1. p. 407. Si per conditiones salutis intelligamus conditiones foederis quibus recipimur in favorem Dei , & ad jus vitae aeternae : haec enim pendent ex solo conditione fidei Christum Mediatorem apprehendentis . Ibid. p. 406. t De trip . foed . Thes . 8 , 9. In foedere naturae exigitur Justitia naturalis , at in foedere gratiae exigitur tantum fides . u Foedus gratiae est illud quo Deus proposita conditione fidei in Christum , remissionem peccatorum in ejus sanguine , & vitam coelestem pollicetur , idque eo fine ut ostendat divitias misericordiae suae . Thes . 82. v In 3. ad Rom. 23 in illa verba , Per fidem . w Ex illa vitam nemo consequitur , quia conditio faciendi omnia leg●s , nulli est possibiis extra Christum . Ex hoc fructum & vitam consequi facile est , quia conditio confitendi Dominum Jesum , & credendi ejus Resurrectionem prope est , in ore , & in corde nostro . In cap. 10. ad Rom. v. 9. x Nos legis & Evangelii discrimen cum quaerimus utrumque nominare contracta illa significatione , secundum quam Paulus oponit legem operum , legi fidei . Hoc est , legem operum proponere salutem sub conditione legis per ficiendae . At legem fidei candem preponere , sub conditione tantum credendi in Christum : nimirum , ut u●rinque conditio sumatur codem sensu . Tom. 3. lib. 15. cap. 3. § 26. § 27 , 28 , 29. Penes quos est vis 〈◊〉 loq●di * This Book was delivered unto Mr. Eyre in the Authors life time , some years since , before his Book against Mr. Woodbridge , Mr. Crauford , and Mr. Baxter came forth . Notes for div A85510-e12940 Job 30. 23. John 5. 28 , 29 1 Pet. 5. 2 , 3 , 4 Phil. 1. 23 1 Thes . 2. 19 , 20 Doctr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim 4. 15 2 Tim. 4. 1 , 22 Jude v. 22 , 23 ● Luke 12. 42 , 43 2 Tim. 2. 15 Jer. 19. 20 Matth. 7. 23 1 Tim. 4. 12 Tit. 1. 9 Ephes . 4. 14 Tit. 2 , 11 , 12 and 14 2 Tim. 2. 19 Gal. 6. 1 1 Tim. 5. 20 2 Tim. 2. 25 , 26 Acts 13. 48 Acts 2. 41 〈◊〉 . 13. 20 , 21 ●om . 15 13 ●ames 1 21 Gal. 5. 6 Joh. 14. 15. 21 , 23 Gal. 4. 14. Ephes . 4. 11 , 12 1 Cor. 4. 15 James 1. 18 1 Thess . 2. 7 Gen. 37. 34 , 35 John 16. 7 Revel . 1 Heb. 7. 25 Jer. 3. 15 Micah 2. 6 1 Cor. 4. 1 , 2 Deut. 14. 1. Acts 8. 2 Phil. 2. 30 Matth. 24. 4 6. 
A63741	----	Dekas embolimaios a supplement to the Eniautos, or, Course of sermons for the whole year : being ten sermons explaining the nature of faith, and obedience, in relation to God, and the ecclesiastical and secular powers respectively : all that have been preached and published (since the Restauration) / by the Right Reverend Father in God Jeremy Lord Bishop of Down and Connor ; with his advice to the clergy of his diocess. Eniautos. Supplement Taylor, Jeremy, 1613-1667. 1667 Approx. 718 KB of XML-encoded text transcribed from 115 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A63741 Wing T308 ESTC R11724 12232752 ocm 12232752 56643 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63741) Transcribed from: (Early English Books Online ; image set 56643) Images scanned from microfilm: (Early English books, 1641-1700 ; 616:11) Dekas embolimaios a supplement to the Eniautos, or, Course of sermons for the whole year : being ten sermons explaining the nature of faith, and obedience, in relation to God, and the ecclesiastical and secular powers respectively : all that have been preached and published (since the Restauration) / by the Right Reverend Father in God Jeremy Lord Bishop of Down and Connor ; with his advice to the clergy of his diocess. Eniautos. Supplement Taylor, Jeremy, 1613-1667. [10], 219 p. : port. Printed for R. Royston ..., London : 1667. First 2 words of title transliterated from Greek. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. The righteousness Evangelical describ'd ; The Christians conquest over the body of sin ; Fides formata, or, Faith working by love : in three sermons preached at Christ Church, Dublin. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Sermons, English -- 17th century. Funeral sermons. 2005-02 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-04 Simon Charles Sampled and proofread 2005-04 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion ΔΕΚΑΣ ΕΜΒΟΛΙΜΑΙΟΣ A SUPPLEMENT TO THE ΕΝΙΑΥΤΟΣ 〈…〉 Sermons for 〈…〉 Explaining the Nature of Faith , and Obedience , in relation to God , and the Ecclesiastical and Secular Powers respectively . All that have been Preached and Published ( since the Restauration ) By the Right Reverend Father in God JEREMY Lord Bishop of Down and Connor . WITH His Advice to the Clergy of his Diocess . LONDON , Printed for R. Royston Book-seller to the Kings Most Excellent Majesty . 1667. NON MAGNA 〈◊〉 VIMVR . SED VIVIMVS NIHIL OPINIONES GRATIA . OMNIA CONSCEN●●● FACIAM The Titles and Texts of the several Sermons . SERM. I. The Righteousness Evangelical . Matth. 5. 20. For I say unto you , that except your righteousness exceed the righteousness of the Scribes and Pharisees , ye shall in no wise enter into the Kingdom of Heaven . SERM. II. The Christians Conquest over the Body of Sin. Rom. 7. 19. For the good that I would , I do not ; but the evil which I would not , that I do . SERM. III. Faith working by Love. James 2. 4. You see then how that by works a man is justified , and not by faith alone . SERM. IV. Preached at an Episcopal Consecration . Luke 12. 42. And the Lord said , Who then is that faithful and wise steward , whom his Lord shall make ruler over his houshold to give them their portion of meat in due season ? verse 43 Blessed is that servant whom his Lord when he cometh shall find so doing . SERM. V. Preached at the Opening the Parliament of Ireland . 1. Sam. 15. 22. Behold , to obey is better then sacrifice , and to hearken then the fat of rams : verse 23 For rebellion is as the sin of witchcraft , and stubbornness is as iniquity and idolatry . SERM. VI. Via Intelligentiae . John 7. 17. If any man will do his will , he shall know of the doctrine whether it be of God , or whether I speak of my self . SERM. VII . Preached at the Funeral of the L. Primate of Ireland . Cor. 15. 23. But every man in his own order ; Christ the first fruits , and after they that are Christ's at his coming . SERM. VIII . Countess of Carberies Funeral Sermon . 2 Sam. 14. 14. For we must needs dye , and are as water spilt on the ground which cannot be gathered up again : neither doth God respect any person : yet doth he devise means that his banished be not expelled from him . SERM. IX . & X. The Ministers Duty in Life and Doctrine . In 2 Sermons . Tit. 2. 7. In all things shewing thy self a pattern of good works : In Doctrine shewing uncorruptness , gravity , sincerity . verse 8 Sound Speech that cannot be condemned , that he that is of the contrary part may be ashamed , having no evil thing to say of you . Rules and Advices to the Clergy of the Diocess of Down and Connor . IMPRIMATUR , Tho. Tomkyns , RR imo in Christo Patri ac Domino D no Gilberto Divinâ Providentiâ Archi-Episcopo Cantuariensi à Sacris Domesticis . THE Righteousness Evangelical DESCRIBD . THE CHRISTIANS CONQUEST Over the Body of Sin. FIDES FORMATA , OR FAITH working by LOVE . IN THREE SERMONS PREACHED AT CHRIST — CHURCH , DVBLIN . By the Right Reverend Father in God JEREMY Lord Bishop of Down and Connor . The third Edition . LONDON , Printed for R. Royston Book-seller to the Kings Most Excellent Majesty . 1667. TO THE MOST NOBLE AND VERTUOUS PRINCESSE , THE LADY Dutchess of Ormond HER GRACE . Madam , I Present your Grace here with a Testimony of my Obedience , and of your own Zeal for the good of Souls . You were in your great Charity , not only pleased to pardon the weakness of this Discourse , but to hope it might serve as a memorial to those that need it , of the great necessity of living Vertuously , and by the measures of Christianity . Madam , you are too great and too good to have any ambition for the things of this World ; but I cannot but observe that in your designs for the other World , you , by your Charity and Zeal , adopt your self into the portion of those Ecclesiasticks , who humbly hope , and truly labour for the reward that is promised to those wise persons who convert souls , if our Prayers and your Desires that every one should be profited in their eternal concerns , cast in a Symbol towards this great work , and will give you a title to that great reward : But , Madam , when I received your Commands for dispersing some Copies of this Sermon , I perceived it was too little to be presented to your Eminence ; and if it were accompanied with something else of the like nature , it might with more profit advance that end which your Grace so piously designed ; and therefore I have taken this opportunity to satisfie the desire of some very Honourable and very Reverend Personages , who required that the two following Sermons should also be made fit for the use of those who hoped to receive profit by them . I humbly lay them all at your Graces Feet , begging of God , that even as many may receive advantages by the perusing of them , as either your Grace will desire , or he that preached them did intend . And if your Grace will accept of this first Testimony of my concurrence with all the World that know you , in paying those great regards , which your Piety so highly merits , I will endeavour hereafter in some greater instance to pursue the intentions of Your zeal of souls , and by such a service endeavour to do more benefit to others , and by it , as by that which is most acceptable to your Grace , endear the Obedience and Services of , Madam , Your Graces most Humble and Obedient Servant , Jer. Down . THE Righteousness Evangelical DESCRIB'D . SERMON I. MATTH . V. 20. For I say unto you , that except your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven . REwards and Punishments are the best Sanction of Laws ; and although the Guardians of Laws strike somtimes with the softest part of the hand in their Executions of sad Sentences , yet in the Sanction they make no abatements , but so proportion the Duty to the Reward , and the Punishment to the Crime , that by these we can best tell what Value the Law-giver puts upon the Obedience . Joshuah put a great rate upon the taking of Kiriath-Sepher , when the Reward of the Service was his Daughter and a Dower . But when the Young men ventur'd to fetch David the waters of Bethlehem , they had nothing but the praise of their Boldness , because their Service was no more than the satisfaction of a Curiosity . But as Law-givers by their Rewards declare the Value of the Obedience , so do Subjects also by the grandeur of what they expect , set a value on the Law and the Law-giver , and do their Services accordingly . And therefore the Law of Moses , whose endearment was nothing but temporal goods and transient evils , could never make the comers thereunto perfect : but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Superinduction of a better Hope hath endeared a more perfect Obedience . When Christ brought Life and Immortality to light through the Gospel , and hath promised to us things greater than all our explicite Desires , bigger than the thoughts of our heart , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Apostle , then we draw neer to God ; and by these we are enabled to do all that God requires , and then he requires all that we can do ; more Love , and more Obedience than he did of those who for want of these Helps , and these Revelations , and these Promises , which we have , but they had not , were but imperfect persons , and could do but little more than humane Services . Christ hath taught us more , and given us more , and promised to us more than ever was in the world known or believed before him ; and by the strengths and confidence of these , thrusts us forward in a holy and wise Oeconomy , and plainly declares that we must serve him by the measures of a new Love , do him Honour by wise and material Glorifications , be united to God by a new Nature , and made alive by a new Birth , and fulfil all Righteousness ; to be humble and meek as Christ , to be merciful as our heavenly Father is , to be pure as God is pure , to be partakers of the Divine Nature , to be wholly renewed in the frame and temper of our mind , to become people of a new heart , a direct new Creation , new Principles , and a new being , to do better than all the world before us ever did , to love God more perfectly , to despise the World more generously , to contend for the Faith more earnestly ; for all this is but a proper and a just consequent of the great Promises which our Blessed Law-giver came to publish and effect for all the world of Believers and Disciples . The matter which is here requir'd is certainly very great ; for it is to be more righteous than the Scribes and Pharisees ; more holy than the Doctors of the Law , than the Leaders of the Synagogue , than the wise Princes of the Sanhedrim ; more righteous than some that were Prophets and High Priests , than some that kept the Ordinances of the Law without blame ; men that lay in Sackcloth , and fasted much , and prayed more , and made Religion and the Study of the Law the work of their lives : This was very much ; but Christians must do more . Nuncte marmoreum pro tempore fecimus ; at tu , Si foetura gregem suppleverit , aureus esto . They did well , and we must do better ; their houses were Marble , but our roofs must be gilded and fuller of Glory . * But as the matter is very great , so the necessity of it is the greatest in the world . It must be so , or it will be much worse : unless it be thus , we shall never see the glorious Face of God. Here it concerns us to be wise and fearful ; for the matter is not a question of an Oaken Garland , or a Circle of Bays , and a Yellow Ribband : it is not a question of Money or Land , nor of the vainer rewards of popular noises , and the undiscerning Suffrages of the people , who are contingent Judges of good and evil : but it is the great stake of Life Eternal . We cannot be Christians , unless we be righteous by the new measures : the Righteousness of the Kingdom is now the only way to enter into it ; for the Sentence is fix'd , and the Judgment is decretory , and the Judge infallible , and the Decree irreversible : For I say unto you , said Christ , unless your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye shall in no wise enter into the Kingdom of Heaven . Here then we have two things to consider . 1. What was the righteousness of the Scribes and Pharisees . 2. How far that is to be exceeded by the Righteousness of Christians . 1. Concerning the first . I will not be so nice in the Observation of these words , as to take notice that Christ does not name the Sadduces , but the Scribes and Pharisees , though there may be something in it : the Sadduces were called Caraim from Cara , to read ; for they thought it Religion to spend one third part of their day in reading their Scriptures , whose fulness they so admired , they would admit of no suppletory Traditions : But the Pharisees were called Thanaim , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they added to the Word of God words of their own , as the Church of Rome does at this day ; they and these fell into an equal fate ; while they taught for Doctrines the Commandments of men , they prevaricated the Righteousuess of God : What the Church of Rome to evil purposes hath done in this particular , may be demonstrated in due time and place ; but what false and corrupt glosses , under the specious Title of the Tradition of their Fathers , the Pharisees had introduc'd , our Blessed Saviour reproves ; and are now to be represented as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may see that Righteousness beyond which all they must go that intend that Heaven should be their Journeys end . 1. The Pharisees obeyed the Commandments in the Letter , not in the Spirit : They minded what God spake , but not what he intended . They were busie in the outward work of the hand , but incurious of the affections and choice of the heart . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said Justin Martyr to Tryphon the Jew , Ye understand all things carnally 3 that is , they rested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Nazianzen calls it , in the outward work of Piety , which not only Justin Martyr , but St. Paul calls Carnality , not meaning a carnal Appetite , but a carnal Service . Their errour was plainly this ; they never distinguish'd Duties natural from Duties relative ; that is , whether it were commanded for it self , or in order to something that was better ; whether it were a principal Grace , or an instrumental Action : So God was served in the Letter , they did not much inquire into his Purpose : And therefore they were curious to wash their hands , but cared not to purifie the hearts ; They would give Alms , but hate him that received it ; They would go to the Temple , but did not revere the Glory of God that dwelt there between the Cherubins ; They would fast , but not mortifie their Lusts ; They would say good Prayers , but not labour for the Grace they prayed for . This was just as if a man should run on his Masters errand , and do no business when he came there . They might easily have thought that by the Soul only a man approaches to God , and draws the Body after it ; but that no washing or corporal Services could unite them and the Shechina together , no such thing could make them like to God , who is the Prince of Spirits . * They did as the Dunces in Pythagoras School , who when their Master had said , Fabis abstineto , by which he intended they should not ambitiously seek for Magistracy , they thought themselves good Pythagoreans if they did not eat Beans , and they would be sure to put their Right foot first into the shooe , and their Left foot into the water , and supposed they had done enough ; though if they had not been Fools they would have understood their Masters meaning to have been , that they should put more affections to labour and travel , and less to their pleasure and recreation ; and so it was with the Pharisee : For as the Chaldees taught their Mora●●●y by mystick words , and the Aegyptians by Hieroglyphicks , and the Greeks by Fables ; so did God by Rites and Ceremonies external , leading them by the Hand to the Purities of the Heart , and by the Services of the Body to the Obedience of the Spirit ; which because they would not understand , they thought they had done enough in the observation of the Letter . 2. In moral Duties , where God express'd Himself more plainly , they made no Commentary of kindness ; but regarded the Prohibition so nakedly , and divested of all Antecedents , Consequents , Similitudes , and Proportions , that if they stood clear of that hated name which was set down in Moses Tables , they gave themselves liberty in many instances of the same kindred and alliance : If they abstained from murder , they thought it very well , though they made no scruple of murdering their Brothers Fame ; they would not cut his throat , but they would call him Fool , or invent lies in secret , and publish his disgrace openly ; they would not dash out his brains , but they would be extremely and unreasonably angry with him ; they would not steal their brothers money , but they would oppress him in crafty and cruel bargains . The Commandment forbade them to commit Adultery , but because Fornication was not named , they made no scruple of that ; and being commanded to Honour their Father and their Mother , they would give them good words and fair observances ; but because it was not named that they should maintain them in their need , they thought they did well enough to pretend Corban , and let their Father starve . 3. The Scribes and Pharisees placed their Righteousness in Negatives ; they would not commit what was forbidden , but they car'd but little for the included positive , and the omissions of good Actions did not much trouble them ; they would not hurt their brother in a forbidden instance , but neither would they do him good according to the intention of the Commandment : It was a great innocence if they did not rob the poor , then they were righteous men ; but they thought themselves not much concerned to acquire that god-like excellency , a Philanthropy and love to all mankind : Whosoever blasphem'd God was to be put to death ; but he that did not glorifie God as he ought , they were unconcern'd for him , and let him alone : He that spake against Moses was to die without mercy ; but against the ambitious and the covetous , against the proud man and the unmerciful , they made no provisions . Virtus est vitium fugere , & sapientia prima Stultitiâ caruisse . They accounted themselves good , not for doing good , but for doing no evil ; that was the sum of their Theology . 4. They had one thing more as bad all this : They broke Moses Tables into pieces , and gathering up the fragments took to themselves what part of Duty they pleased , and let the rest alone : For it was a Proverb amongst the Jews , Qui operam dat praecepto , liber est à praecepto ; that is , If he chuses one positive Commandment for his business , he may be less careful in any of the rest . Indeed they said also , Qui multiplicat Legem , multiplicat Vitam ; He that multiplies the Law increa●●s Life ; that is , if he did attend to more good things , it was so much the b●tter ; but the other was well enough : but as for Universal Obedience , that was not the measure of their righteousness ; for they taught that God would put our good works and bad into the balance , and according to the heavier scale give a portion in the world to come ; so that some evil they would allow to themselves and their Disciples , always provided it was less than the good they did . They would devour Widows houses , and make it up by long Prayers : They would love their Nation , and hate their Prince ; offer Sacrifice , and curse Caesar in their heart ; advance Judaism , and destroy Humanity . Lastly , St. Austin summ'd up the difference between the Pharisaical and Evangelical Righteousness in two words ; Brevis differentia inter Legem & Evangelium ; timor & amor . They serv'd the God of their Fathers in the spirit of Fear , and we worship the Father of our Lord Jesus in the Spirit of Love , and by the Spirit of Adoption . And as this slavish Principle of theirs was the cause of all their former Imperfections , so it finally and chiefly express'd it self in these two particulars . 1. They would do all that they thought they lawfully could do . 2. They would do nothing but what was expresly commanded . This was the Righteousness of the Scribes and Pharisees , and their Disciples the Jews ; which because our Blessed Saviour reproves , not only as imperfect then , but as criminal now , calling us on to a new Righteousness , the Righteousness of God , to the Law of the Spirit of Life , to the Kingdom of God and the proper Righteousness thereof , it concerns us in the next place to look after the measures of this , ever remembring that it is infinitely necessary that we should do so ; and men do not generally know , or not consider what it is to be a Christian ; they understand not what the Christian Law forbiddeth or commandeth . But as for this in my Text , it is indeed our great measure : but it is not a question of good and better , but of Good and Evil , Life and Death , Salvation and Damnation ; for unless our Righteousness be weighed by new Weights , we shall be found too light , when God comes to weigh the Actions of all the World : and unless we be more righteous than they , we shall in no wise , that is , upon no other terms in the world , enter into the Kingdom of Heaven . Now concerning this , we shall do very much amiss , if we take our measures by the Manners and Practises of the many who call themselves Christians ; for there are , as Nazianzen expresses it , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the old and the new Pharisees . I wish it were no worse amongst us ; and that all Christians were indeed Righteous as they were ; est aliquid prodire tenus ; it would not be just nothing . But I am sure that to bid defiance to the Laws of Christ , to laugh at Religion , to make a merriment at the debauchery and damnation of our Brother , is a state of evil worse than that of the Scribes and Pharisees : and yet even among such men how impatient would they be , and how unreasonable would they think you to be , if you should tell them , that there is no present hopes or possibility that in this state they are in they can be saved ! 〈…〉 ●demur nobis esse belluli 〈…〉 , Saperdae cum simus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 world is too full of Christians whose Righteousness is very little 〈…〉 their Iniquities very great ; and now adays , a Christian is a man 〈…〉 to Church on Sundays , and on the week following will do 〈…〉 things ; 〈◊〉 corvos sequitur , testâque lutoque 〈…〉 quo pes ferat , atque ex tempore vivit , being ●●●ording to the Jewish proverbial reproof , as so many Mephibosheths : discipuli sapientum qui incessu pudefaciunt praeceptorem suum ; their Master teaches them to go uprightly ; but they still show their lame leg , and shame their Master ; as if a man might be a Christian , and yet be the vilest person in the world , doing such things for which the Laws of men have provided smart and shame , and the Laws of God have threatned the intolerable pains of an insufferable and never ending damnation . Example here cannot be our rule unless men were much better , and as long as men live at the rate they do , it will be to little purpose to talk of exceeding the Righteousness of the Scribes and Pharisees : but because it must be much better with us all , or it will be very much worse with us at the latter end , I shall leave complaining and go to the Rule , and describe the necessary and unavoidable measures of the Righteousness Evangelical , without which we can never be saved . 1. Therefore when it is said our Righteousness must exceed that of the Scribes and Pharisees , let us first take notice by way of praecognition , that it must at least be so much : we must keep the Letter of the whole Moral Law ; we must do all that lies before us , all that is in our hand : and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to be Religious , the Grammarians derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from reaching forth the hand : the outward work must be done ; and it is not enough to say , My heart is right , but my hand went aside . Prudentius saith , that St. Peter wept so bitterly , because he did not confess Christ openly , whom he lov'd secretly . Flevit negator denique Ex ore prolapsum nefas , Cum mens maneret innocens , Animusque servârit fidem . A right heart alone will not do it ; or rather the heart is not right when the hand is wrong . If a man strikes his Neighbor , and sayes , Am not I in jest ? It is folly and shame to him , said Solomon . For , once for all ; Let us remember this , that Christianity is the most profitable , the most useful , and the most bountiful institution in the whole world , and the best definition I can give of it is this ; It is the Wisdom of God brought down among us to do good to men ; and therefore we must not do less than the Pharisees , who did the outward work ; at least let us be sure to do all the work that is laid before us in the Commandments . And it is strange that this should be needful to be press'd amongst Christians whose Religion requires so very much more . But so it is , upon a pretence that we must serve God with the mind , some are such fools as to think that it is enough to have a good meaning . Iniquum perpol verbum est , bene vult , nis● qui bene facit . And because we must serve God in the Spirit , therefore they will not serve God with their Bodies ; and because they are called upon to have the power and the life of Godliness , they abominate all external works as mere forms ; and 〈◊〉 the true fast is to abstain from Sin , therefore they will not abstain 〈◊〉 meat and drink , even when they are commanded ; which is 〈◊〉 if a Pharisee being taught the Circumcision of the heart shou●● 〈◊〉 to Circumcise his Flesh ; and as if a Christian , being instructed in the Excellencies of Spiritual Communion , should wholly neglect 〈◊〉 Sacramental ; that is , because the Soul is the life of man , therefore 〈◊〉 fitting to die in a humour , and lay aside the Body . * This is a taking away the Subject of the Question ; for our inquiry is , How we should keep the Commandments ; how we are to do the work that lyes before us , by what Principles , with what Intention , in what Degrees , after what manner , ut bonum bene fiat , that the good thing be done well . This therefore must be presupposed ; we must take care that even our Bodies bear a part in our Spiritual Services . Our voice and tongue , our hands and our Feet , and our very bowels must be servants of God , and do the work of the Commandments . This being ever supposed , our Question is , how much more we must do ; and the first measure is this ; Whatsoever can be signified and ministred to by the Body , the Heart and the Spirit of a man must be the principal Actor . We must not give Alms without a charitable Soul , nor suffer Martyrdom but in Love and in Obedience ; and when we say our Prayers , we do but mispend our time unless our mind ascend up to God upon the wings of desire . Desire is the life of prayer ; and if you indeed desire what you pray for , you will also labour for what you desire ; and if you find it otherwise with your selves , your coming to Church is but like the Pharisees going up to the Temple to pray . If your heart be not present , neither will God ; and then there is a sound of men and women between a pair of dead walls , from whence because neither God nor your Souls are present , you must needs go home without a Blessing . But this measure of Evangelical Righteousness is of principal remark in all the rites and solemnities of Religion ; and intends to say this , that Christian Religion is something that is not seen , it is the hidden man of the heart ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is God that dwels within ; and true Christians are men , who , as the Chaldee Oracle said , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clothed with a great deal of mind . And therefore those words of the Prophet Hosea , Et loquar ad cor ejus , I will speak unto their heart ; is a proverbial expression , signifying to speak spiritual comforts , and in the mystical sence signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to preach the Gospel ; where the Spirit is the Preacher , and the Heart is the Disciple , and the Sermon is of Righteousness and Peace , and Joy in the Holy Ghost . Our Service to God must not be in outward works and Scenes of Religion , it must be something by which we become like to God ; the Divine Prerogative must extend beyond the outward man ; nay , even beyond the mortification of Corporal vices ; the Spirit of God must go in trabis crassitudinem , and mollify all our secret pride , and ingenerate in us a true humility , and a Christian meekness of Spirit , and a Divine Charity . For in the Gospel , when God enjoyns any external Rite or Ceremony , the outward work is always the less principal . For there is a bodily and a carnal part , an outside and a Cabinet of Religion in Christianity it self . When we are baptized , the purpose of God is that we cleanse our selves from all pollution of the Flesh and Spirit , and then we are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clean all over . And when we communicate , the Commandment means that we should be made one Spirit with Christ , and should live on him , believing his Word , praying for his Spirit , supported with his Hope , refreshed by his Promises , recreated by his Comforts , and wholly and in all things conformable to his Life ; that is the true Communion . The Sacraments are not made for Sinners until they do repent ; they are the food of our Souls , but our Souls must be alive unto God , or else they cannot eat ; It is good to confess our sins , as St. James sayes , and to open our wounds to the Ministers of Religion , but they absolve none but such as are are truly penitent . Solemn Prayers , and the Sacraments , and the Assemblies of the Faithful , and fasting days , and acts of external worship , are the solemnities and rites of Religion ; but the Religion of a Christian is in the Heart and Spirit . And this is that by which Clemens Alexandrinus defined the Righteousness of a Christian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : all the parts and faculties that make up a man , must make up our Religion ; but the heart is Domus principalis , it is the Court of the great King ; and he is properly served with interior graces and moral Vertues , with a humble and a good mind , with a bountiful heart , and a willing Soul , and these will command the eye , and give laws to the hand , and make the shoulders stoop ; but anima cujusque est quisque ; a mans soul is the man , and so is his Religion ; and so you are bound to understand it . True it is , God works in us his Graces by the Sacrament ; but we must dispose our selves to a reception of the Divine blessing by Moral instruments . The Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must work together with God , and the body works together with the soul : But no external action can purifie the soul , because its Nature and Operations being Spiritual it can no more be changed by a Ceremony or an external Solemnity , than an Angel can be caressed with sweet Meats , or a a Mans belly can be filled with Musick or long Orations . The sum is this : No Christian does his Duty to God but he that serves him with all his heart : And although it becomes us to fulfil all righteousness , even the external also ; yet that which makes us gracious in his Eyes is not the external , it is the love of the heart and the real change of the mind and obedience of the spirit ; that 's the first great measure of the Righteousness Evangelical . 2. The Righteousness Evangelical must exceed that of the Scribes and Pharisees by extension of our Obedience to things of the same signification ; Leges non ex verbis , sed ex mente intelligendas , sayes the Law. There must be a Commentary of kindness in the understanding the Laws of Christ. We must understand all Gods meaning ; we must secure his service , we must be far removed from the dangers of his displeasure . And therefore our Righteousness must be the purification and the perfection of the Spirit . So that it will be nothing for us not to commit Adultery , unless our Eyes and Hands be chast , and the desires be clean . A Christian must not look upon a woman to lust after her . He must hate Sin in all dimensions , and in all distances , and in every angle of its reception . A Christian must not sin , and he must not be willing to sin if he durst . He must not be lustful , and therefore he must not feed high , nor drink deep , for these make provisions for lust : and amongst Christians , great eatings and drinkings are acts of uncleanness as well as of intemperance , and whatever ministers to sin , and is the way of it ; partakes of its nature and its curse . For it is remarkable that in good and evil the case is greatly different . Mortification ( e. g ) is a duty of Christianity ; but there is no Law concerning the Instruments of it . We are not commanded to roll our selves on thorns , as St. Benedict did ; or to burn our flesh , like St. Martinian ; or to tumble in Snows with St. Francis ; or in pools of water with St. Bernard . A man may chew Aloes , or ly upon the ground , or wear sackcloth if he have a mind to it , and if he finds it good in his circumstances and to his purposes of mortification ; but it may be he may do it alone by the Instrumentalities of Fear and Love ; and so the thing be done , no special Instrument is under a command . * But although the Instruments of vertue are free , yet the Instruments and ministeries of vice are not . Not only the sin is forbidden , but all the wayes that lead to it . The Instruments of vertue are of themselves indifferent , that is , not naturally , but good only for their relation sake , and in order to their end . But the Instruments of vice are of themselves vitious ; they are part of the sin , they have a share in the phantastick pleasure , and they begin to estrange a mans heart from God , and are directly in the prohibition . For we are commanded to fly from temptation , to pray against it , to abstain from all appearances of evil , to make a covenant with our eyes , to pluck them out if there be need . And if Christians do not understand the Commandments to this extension of signification , they will be innocent only by the measures of humane Laws , but not by the righteousness of God. 3. Of the same consideration it is also that we understand Christs Commandments to extend our Duty , not only to what is named , and what is not named of the same nature and design ; but that we abstain from all such things as are like to sins . * Of this nature there are many . All violences of Passion , Irregularities in Gaming , Prodigality of our time , Undecency of action , doing things unworthy of our Birth or our Profession , aptness to go to Law ; Ambitus , or a fierce prosecution even of honourable employments ; misconstruction of the words and actions of our brother ; easiness to believe evil of others , willingness to report the evil which we hear ; curiosity of Dyet , peevishness toward servants , indiscreet and importune standing for place , and all excess in ornaments ; for even this little instance is directly prohibited by the Christian and Royal Law of Charity . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith S. Paul ; the word is a word hard to be understood ; we render it well enough ; Charity vaunteth not it self ; and upon this S. Basil says , that an Ecclesiastick person ( and so every Christian in his proportion ) ought not to go in splendid and vain Ornaments ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Every thing that is not wisely useful or proportioned to the state of the Christian , but ministers only to vanity , is a part of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a vaunting , which the Charity and the Grace of a Christian does not well endure . * These things are like to sins , they are of a suspicious nature , and not easily to be reconcil'd to the Righteousness Evangelical . It is no wonder if Christianity be nice and curious ; it is the cleanness and the purification of the Soul , and Christ intends to present his Church to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without spot or wrinkle , or any such thing . N. B. or any such thing . If there be any irregularity that is less than a wrinkle , the Evangelical Righteousness does not allow it . * These are such things which if men will stand to defend , possibly a modest Reprover be more ashamed than an impudent Offender . * If I see a person apt to quarrel , to take every thing in an ill sence , to resent an error deeply , to reprove it bitterly , to remember it tenaciously , to repeat it frequently , to upbraid it unhandsomly , I think I have great reason to say , that this person does not do what becomes the sweetness of a Christian Spirit . If it be replied , It is no where forbidden to chide an offending person , and that it cannot be a fault to understand when a thing is said or done amiss . I cannot return an answer , but by saying , That suppose nothing of it were a sin , yet that every thing of it is so like a sin , that it is the worse for it ; and that it were better not to do so ; at least I think so , and so ought you too , if you be curious of your eternal interest : a little more tenderness here would do well . I cannot say that this dress , or this garment , or this standing for place is the direct sin of pride ; but I am sure it looks like it in some persons ; at least the letting it alone is much better , and is very like humility . And certain it is , that he is dull of hearing who understands not the voice of God , unless it be clamorous in an express and a loud Commandment , proclaimed with Trumpets and Clarions upon mount Sinai ; but a willing and an obedient ear understands the still voice of Christ , and is ready to obey his meaning at half a word ; and that is the Righteousness Evangelical . It not only abstains from sins named , and sins implied , but from the beginnings and instruments of sin ; and from whatsoever is like it . The Jews were so great haters of Swine upon pretensions of the Mosacik rites , that they would not so much as name a Swine , but called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daber Acher , another thing . And thus the Romans in their Auguries us'd alterum for non bonum . The simile of this St. Paul translates to a Christian duty . Let not fornication be so much as named amongst you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is comely amongst Christians , that is , come not neer a foul thing ; speak not of it , let it be wholly banished from all your conversation ; for this niceness and curiosity of duty becometh Saints , and is an instance of the Righteousness Evangelical . I have now done with the first sort of measures of the Christian Righteousness ; these which are the matter of our negative duty ; these are the measures of our caution and our first innocence . But there are greater things behind , which although I must croud up into a narrow room , yet I must not wholly omit them : therefore , 4. The fourth thing I shall note to you is , that whereas the righteousness of the Pharisees was but a fragment of the broken Tables of Moses ; the pursuance of some one Grace , laoinia sanctitatis , a piece of the robe of Righteousness ; the Righteousness Evangelical must be like Christs seamless Coat , all of a piece from the top to the bottom ; it must invest the whole Soul : Misma , Dumah , Massah , said the Proverb of the Rabbins , It is this , and it is the other , and it must be all , it must be an Universal Righteousness ; not a little knot of holy actions scattered in our lives , and drawn into a sum at the day of Judgment , but it must be a state of holiness . It was said of the Paphlagonian Pigeons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one of them had two hearts ; but that in our mystical Theology signifies a wicked man. So said Solomon , The perverse or wicked man , derachaim , he is a man of two wayes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so St. James expresses an unbeliever ; a man that will and will not ; something he does for God , and something for the world ; he hath two minds , and in a good fit , in his well dayes he is full of Repentance , and overflows in piety ; but the Paroxism will return in the day of temptation , and then he is gone infallibly . But know this , that in the Righteousness Evangelical , one duty cannot be exchanged for another , and three vertues will not make amends for one remaining vice . He that oppresses the poor , cannot make amends by giving good Counsel ; and if a Priest be Simonaical , he cannot be esteemed righteous before God by preaching well , and taking care of his Charge . To be zealous for God and for Religion is good , but that will not legitimate cruelty to our Brother . It is not enough for a man to be a good Citizen , unless he be also a good man ; but some men build their houses with half a dozen cross sticks , and turfe is the foundation , and straw is the covering , and they think they dwell securely ; their Religion is made up of two or three vertues , and they think to commute with God , some good for some bad , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if one deadly wound were not enough to destroy the most healthful constitution in the world . Deceive not your selves . It is all one on which hand we fall : — Vnum operantur Et calor & frigus , sic hoc , sic illud adurit ; Sic tenebrae visum , sic sol contrarius aufert . The Moon may burn us by night as well as the Sun by day : and a man may be made blind by the light of the Sun as well as by the darkness of the evening , and any one great mischief is enough to destroy one man. Some men are very meek and gentle naturally , and that they serve God withal ; they pursue the vertue of their nature : that is , they tye a stone at the bottom of the well , and that 's more than needs ; the stone will stay there without that trouble ; and this good inclination will of it self easily proceed to issue ; and therefore our care and caution should be more carefully employed in mortification of our natures , and acquist of such vertues to which we are more refractory , and then cherish the other too , even as much as we please : but at the same time we are busie in this , it may be we are secret Adulterers , and that will spoil our confidences in the goodness of the other instance : others are greatly bountiful to the poor , and love all mankind , and hurt no body but themselves ; but it is a thousand pities to see such loving good natured persons to perish infinitely by one crime , and to see such excellent good things thrown away to please an uncontrolled and a stubborn lust ; but so do some escape out of a pit , and are taken in a trap at their going forth ; and stepping aside to avoid the hoar Frost , fall into a Valley full of Snow . The Righteousness Evangelical is another kind of thing : it is a holy Conversation , a God-like life , an Universal Obedience , a keeping nothing back from God , a Sanctification of the whole man , and keeps not the Body only , but the Soul and the Spirit unblamable to the coming of the Lord Jesus . 5. And lastly ; The Pharisaical Righteousness was the product of fear , and therefore what they must needs do , that they would do ; but no more : But the Righteousness Evangelical is produced by Love , it is managed by Choice , and cherished by Delight and fair Experiences . Christians are a willing people ; homines bonae voluntatis , men of good will ; arbores Domini . So they are mystically represented in Scripture ; the Trees of the Lord are full of Sap : among the Hebrews the Trees of the Lord did signifie such trees as grew of themselves , and all that are of Gods planting , are such as have a vital principal within , and grow without constraint . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one said it of Christians ; they obey the Laws , and by the goodness of their lives exceed the Laws ; and certain it is , no man hath the Righteousness Evangelical if he resolves alwayes to take all his liberty in every thing that is meerly lawful ; or if he purpose to do no more than he must needs , that is , no more than he is just commanded . For the Reasons are plain . 1. The Christian that resolves to do every thing that is Lawful , will many times run into danger and inconvenience ; because the utmost extremity of Lawful is so near to that which is Unlawful , that he will often pass into Unlawful undiscernably . Vertues and Vices have not in all their instances a great Land-mark set between them , like warlike Nations separate by prodigious Walls , vast Seas , and portentous Hills ; but they are oftentimes like the bounds of a Parish ; men are fain to cut a cross upon the turf , and make little marks and annual perambulations for memorials : so it is in Lawful and Unlawful , by a little mistake a man may be greatly ruined . He that drinks till his tongue is full as a spunge , and his speech a little stammering and tripping , hasty and disorderly , though he be not gone as far as drunkenness , yet he is gone beyond the severity of a Christian ; and when he is just past into Unlawful , if he disputes too curiously he will certainly deceive himself for want of a wiser curiosity . But 2. He that will do all that he thinks he may lawfully , had need have an infallible guide always by him , who should without error be able to answer all cases of Conscience , which will happen every day in a life so careless and insecure ; for if he should be mistaken , his error is his crime , and not his excuse . A man in this case had need be very sure of his Proposition ; which because he cannot be , in charity to himself he will quickly find that he is bound to abstain from all things that are uncertainly good , and from all disputable evils , from things which although they may be in themselves lawful , yet accidentally , and that from a thousand causes may become unlawful . Pavidus quippe & formidolosus est Christianus , saith Salvian , — atque in tantum peccare metuens , ut interdum & non timenda formidet . A Christian is afraid of every little thing : and he sometimes greatly fea● that he hath sinned , even then when he hath no other reason to be afraid , but because he would not do so for all the world . 3. He that resolves to use all his liberty cannot be innocent , so long as there are in the world so many bold temptations , and presumptuous actions , so many scandals , and so much ignorance in the things of God , so many things that are suspicious , and so many things that are of evil report ; so many ill customs and disguises in the world , with which if we resolve to comply in all that is supposed lawful , a man may be in the regions of death , before he perceive his head to ake ; and instead of a staff in his hand , may have a splinter in his Elbow . 4. Besides all this ; he that thus stands on his terms with God , and so carefully husbands his duty , and thinks to make so good a market of obedience , that he will quit nothing which he thinks he may lawfully keep , shall never be exemplar in his life , and shall never grow in grace , and therefore shall never enter into glory . He therefore that will be righteous by the measures Evangelical , must consider not only what is lawful , but what is expedient ; not only what is barely safe , but what is worthy , that which may secure , and that which may do advantage to that concern that is the greatest in the world . And 2. The case is very like with them that resolve to do no more good than is commanded them . For 1. It is infinitely unprofitable as to our eternal interest , because no man does do all that is commanded at all times ; and therefore he that will not sometimes do more , besides that he hath no love , no zeal of duty , no holy fires in his soul ; besides this , I say , he can never make any amends towards the reparation of his Conscience . Let him that stole steal no more ; that 's well ; but that 's not well enough , for he must , if he can , make restitution of what he stole , or he shall never be pardoned ; and so it is in all our entercourse with God. To do what is commanded is the duty of the present ; we are tyed to this in every present , in every period of our lives ; but therefore if we never do any more than just the present duty , who shall supply the dificiencies , and fill up the gaps , and redeem what is past ? This is a material consideration in the Righteousness Evangelical . But then 2. We must know that in keeping of Gods Commandments every degree of internal duty is under the Commandments ; and therefore whatever we do , we must do it is as well as we can . Now he that does his Duty with the biggest affection he can , will also do all that he can ; and he can never know that he hath done what is commanded , unless he does all that is in his power . For God hath put no limit but love and possibility , and therefore whoever says , Hither will I go and no further , This I will do and no more , Thus much will I serve God , but that shall be all ; he hath the affections of a Slave , and the religion of a Pharisee , the craft of a Merchant , and the falseness of a Broker ; but he hath not the proper measures of the Righteousness Evangelical . But so it happens in the mud and slime of the River Borborus , when the eye of the Sun hath long dwelt upon it , and produces Frogs and Mice which begin to move a little under a thin cover of its own parental matter , and if they can get loose to live half a life , that is all ; but the hinder parts , which are not formed before the setting of the Sun , stick fast in their beds of mud , and the little moyety of a creature dies before it could be well said to live : so it is with those Christians , who will do all that they think lawful , and will do no more than what they suppose necessary ; they do but peep into the light of the Sun of righteousness ; they have the beginnings of life ; but their hinder parts , their passions and affections , and the desires of the lower man are still unformed ; and he that dwells in this state is just so much of a Christian as a Spunge is of a plant , and a mushrom of a shrub : they may be as sensible as an oyster , and discourse at the rate of a child , but are greatly short of the Righteousness Evangelical . I have now done with those parts of the Christian Righteousness , which were not only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excess , but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Pharisaical : but because I ought not to conceal any thing from you that must integrate our duty , and secure our title to the Kingdom of Heaven ; there is this to be added , that this precept of our blessed Saviour is to be extended to the direct degrees of our duty . We must do more duties , and we must do them better . And in this , although we can have no positive measures , because they are potentially infinite , yet therefore we ought to take the best , because we are sure the greatest is not too big ; and we are not sure that God will accept a worse , when we can do a better . Now although this is to be understood of the internal affection only ; because that must never be abated , but God is at all times to be loved and served with all our heart , yet concerning the degrees of external duty , as Prayers , and Alms , and the like , we are certainly tyed to a greater excellency in the degree , than was that of the Scribes and Pharisees . I am obliged to speak one word for the determination of this inquiry , viz. to how much more of external duty Christians are obliged , than was in the righteousness of the Scribes and Pharisees . In order to this , briefly thus . I remember that Salvian speaking of old men summing up their Repentances , and making amends for the sins of their whole life , exhorts them to Alms and works of Piety . But inquiring how much they should do towards the redeeming of their Souls , answers with a little Sarcasm , but plainly enough to give a wise man an answer . A man , sayes he , is not bound to give away all his goods , unless peradventure he owes all to God ; but in that case I cannot tell what to say ; for then the case is altered . A man is not bound to part with all his estate ; that is , unless his sins be greater than his estate ; but if they be , then he may consider of it again , and consider better . And he need not part with it all , unless pardon be more precious to him than his money , and unless Heaven be worth it all , and unless he knows justly how much less will do it . If he does let him try his skill , and pay just so much and no more than he owes to God : but if he does not know , let him be sure to do enough . His meaning is this : Not that a man is bound to give all he hath , and leave his children beggars ; he is bound from that by another obligation . But as when we are tyed to pray continually , the meaning is , we should consecrate all our time by taking good portions out of all our time for that duty ; the devoutest person being like the waters of Siloam , a perpetual Spring , but not a perpetual Current ; that is alwayes in readiness , but actually thrusting forth his waters at certain periods every day . So out of all our estate we must take for Religion and Repentance such portions as the whole estate can allow ; so much as will consecrate the rest ; so much as is fit to bring when we pray for a great pardon , and deprecate a mighty anger , and turn aside an intolerable fear , and will purchase an excellent peace , and will reconcile a sinner . Now in this case a Christian is to take his measures according to the rate of his contrition and his love , his Religion and his fear , his danger and his expectation , and let him measure his amends wisely ; his sorrow pouring in , and his fear thrusting it down , and it were very well , if his love also would make it run over . For deceive not your selves , there is no other measure but this ; So much good as a man does , or so much as he would do , if he could , so much of Religion and so much of repentance he hath , and no more : and a man cannot ordinarily know that he is in a saveable condition , but by the Testimony which a Divine Philanthropy and a good mind alwaies gives , which is to omit no opportunity of doing good in our several proportions and possibilities . There was an Alms which the Scribes and Pharisees were obliged by the Law to give , the tenth of every third years encrease ; this they alwayes paid , and this sort of Alms is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Righteousness or Justice , but the Alms which Christians ought to give is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is grace , and it is love , and it is abundance , and so the old Rabbins told : Justitia propriè dicitur in iis quae jure facimus ; benignitas in iis quae praeter jus . It is more than righteousness , it is bounty and benignity , for that 's the Christian measure . And so it is in the other parts and instances of the Righteousness Evangelical . And therefore it is remarkable that the Saints in the Old Testament were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , right men , and the Book of Genesis , as we find it twice attested by S. Hierome , was called by the Ancient Hellenists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Book of right or just men , the Book of Abraham , Isaac , and Jacob. But the word for Christians is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good men , harmless , and profitable . Men that are good , and men that do good . In pursuance of which it is further observed by learned men , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or vertue , is not in the four Gospels ; for the actions of Christs Disciples should not be in gradu virtutis only , vertuous and laudable , such as these Aristotle presses in his Magna Moralia ; they must pass on to a further excellency than so : the same which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they must be sometimes , and as often as we can in gradu heroico , or , that I may use the Christian style , they must be actions of perfection . Righteousness was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Alms in the Old Testament , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perfection was the word for Alms in the New ; as appears by comparing the fifth of St. Matthew , and the sixth of S. Luke together ; and that is the full state of this difference in the inquiries of the Righteousness Pharisaical and Evangelical . I have many more things to say , but ye cannot hear them now , because the time is past . One thing indeed were fit to be spoken of , if I had any time left ; but I can only name it , and desire your consideration to make it up . This great Rule that Christ gives us , does also , and that principally too , concern Churches and Common-wealths , as well as every single Christian. Christian Parliaments must exceed the Religion and Government of the Sanhedrim . Your Laws must be more holy , the condition of the Subjects be made more tolerable , the Laws of Christ must be strictly enforced , you must not suffer your great Master to be dishonoured , nor his Religion dismembred by Sects , or disgraced by impiety : you must give no impunity to vitious persons , and you must take care that no great example be greatly corrupted ; you must make better provisions for your poor than they did , and take more care even of the external advantages of Christs Religion and his Ministers , than they did of the Priests and Levites ; that is , in all things you must be more zealous to promote the Kingdom of Christ , than they were for the Ministeries of Moses . The sum of all is this ; The Righteousness Evangelical is the same with that which the Ancients called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to live an Apostolical life , that was the measure of Christians , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men that desired to please God ; that is , as Apostolius most admirably describes it , men who are curious of their very eyes , temperate in their tongue , of a mortified body , and a humble spirit , pure in their intentions , masters of their passions . Men who when they are injured return honourable words ; when they are lessened in their estates , increase in their Charity ; when they are abused , they yet are courteous & give intreaties ; when they are hated , they pay love ; men that are dull in contentions , and quick in loving kindnesses , swift as the feet of Asahel , and ready as the Chariots of Amminadib . True Christians are such as are crucified with Christ , and dead unto all sin ; and finally place their whole love on God , and for his sake upon all mankind this is the description of a Christian , and the true state of the Righteousness Evangelical ; so that it was well said of Athenagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no Christian is a wicked man , unless his life be a continual lie , unless he be false to God and his Religion . For the Righteousness of the Gospel is in short , nothing else but a transcript of the life of Christ ; De matthana nahaliel ; de nahaliel Bamoth , said R. Joshua ; Christ is the image of God , and every Christian is the image of Christ , whose example is imitable , but it is the best , and his laws are the most perfect , but the most easie , and the promises by which he invites our greater services are most excellent , but most true ; and the rewards shall be hereafter , but they shall abide for ever , and ( that I may take notice of the last words of my Text ) the threatnings to them that fall short of this Righteousness are most terrible , but most certainly shall come to pass ; they shall never enter into the Kingdom of Heaven ; that is , their portion shall be shame and an eternal Prison , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a flood of brimstone , and a cohabitation with Devils to eternal ages : and if this consideration will not prevail , there is no place left for perswasion , and there is no use of reason ; and the greatest hopes and the greatest fears can be no argument or sanction of laws ; and the greatest good in the world is not considerable , and the greatest evil is not formidable ; but if they be , there is no more to be said ; if you would have your portion with Christ , you must be righteous by his measures ; and these are they that I have told you . THE Christians Conquest Over the BODIE of SIN : SERM. II. ROM . VII . 19. For the good that I would , I do not : but the evil which I would not , that I do . WHat the Eunuch said to Philip , when he read the Book of the Prophet Isaiah ; Of whom speaketh the Prophet this , of himself , or some other man ? The same question I am to ask concerning the words of my Text : Does S. Paul mean this of himself , or of some other ? It is hoped that he speaks it of himself ; and means that though his understanding is convinced that he ought to serve God ; and that he hath some unperfect desires to do so ; yet the Law of God without is opposed by a Law of Sin within . We have a corrupted nature , and a body of infirmity , and our reason dwells in the dark , and we must go out of the world before we leave our sin . For besides that some sins are esteemed brave and honourable , and he is a baffled person that dares not kill his Brother like a Gentleman ; our very Tables are made a snare , and our civilities are direct treasons to the soul. You cannot entertain your friend but excess is the measure ; and that you may be very kind to your Guest , you step aside and lay away the Christian ; your love cannot be expressed unless you do him an ill turn , and civilly invite him to a Fever . Justice is too often taught to bow to great interests , and men cannot live without flattery ; and there are some Trades that minister to sin , so that without a sin we cannot maintain our Families ; and if you mean to live , you must do as others do . Now so long as men see they are like to be undone by innocence , and that they can no way live but by compliance with the evil customs of the world , men conclude practically , because they must live they must sin ; they must live handsomly , and therefore must do some things unhandsomely , and so upon the whole matter sin is unavoidable . Fain they would , but cannot tell how to help it . But since it is no better , it is well it is no worse . For it is S. Paul's case , no worse man ; he would and he would not , he did and he did not ; he was willing , but he was not able ; and therefore the case is clear , that if a man strives against sin , and falls unwillingly , it shall not be imputed to him ; he may be a regenerate man for all that . A man must indeed wrangle against sin when it comes , and like a peevish lover resist and consent at the same time , and then all is well ; for this not only consists with , but is a sign of the state of Regeneration . If this be true , God will be very ill served . If it be not true , most men will have but small hopes of being saved , because this is the condition of most men . What then is to be done ? Truth can do us no hurt , and therefore be willing to let this matter pass under examination ; for if it trouble us now , it will bring comfort hereafter . And therefore before I enter into the main enquiry , I shall by describing the state of the man of whom S. Paul speaks here , tell you plainly , who it is that is in this state of sad things , and then do ye make your resolutions according as you shall find it necessary for the saving of your souls ; which I am sure ought to be the end of all preaching . 1. The man S. Paul speaks of is one that is dead , v. 9. one that was deceived and slain , v. 11. one in whom sin was exceeding sinful , v. 13. that is , highly imputed , greatly malicious , infinitely destructive : he is one who is carnal , and sold under sin , v. 14. he is one that sins against his conscience and his reason , v. 16. he is one in whom sin dwells , but the Spirit of God does not dwell ; for no good thing dwells in him , v. 18. he is one who is brought into captivity to the law of sin , he is a servant of uncleanness , with his flesh and members serving the law of sin , v. 25. Now if this be a state of Regeneration , I wonder what is , or can be a state of Reprobation ! for though this be the state of Nature , yet it cannot be the state of one redeemed by the Spirit of Christ ; and therefore flatter not your selves any more , that it is enough for you to have good desires , and bad performances : never think that any sin can reign in you , and yet you be servants of God : that sin can dwell in you , and at the same time the Spirit of God can dwell in you too ; or that life and death can abide together . The sum of affairs is this . If ye live after the flesh , ye shall dye ; but if ye through the Spirit do mortifie the deeds of the body , ye shall live , but not else upon any terms whatsoever . My Text is one of the hard places of S. Paul ; which , as S. Peter says , the ignorant and the unstable wrest to their own damnation . But because in this case the danger is so imminent , and the deception would be so intolerable , S. Paul immediately after this Chapter ( in which under his own person , as was usual with him to do , he describes the state of a natural man advanced no further than Moses Law , and not redeemed by the blood of Christ , or inlightned by the Spirit of God , and taught by the wiser Lessons and Sermons of the Gospel ) immediately spends the next Chapter in opposing the Evangelical state to the Legal , the Spiritual to the Carnal , the Christian to the Natural ; and tells us plainly , he that is redeemed by the blood of Christ , is redeemed from the power of sin : he that is Christs freed man , is not a slave of sin , not captive to the Devil at his will : he that is in the flesh cannot please God , but every servant of Christ is freed from sin , and is a servant of righteousness , and redeemed from all his vain conversation : for this is the end of Christs coming , and cannot be in vain unless we make it so . He came to bless us by turning every one of us from our iniquities . Now concerning this , besides the evidence of the thing it self , that S. Paul does not speak these words of himself , but by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under his own borrowed person he describes the state of a carnal , unredeemed , unregenerate person , is expresly affirmed by S. Irenaeus and Origen , by Tertullian and S. Basil , by Theodoret and S. Chrysostom , by S. Jerom , and sometimes by S. Austin , by S. Ambrose , and S. Cyril , by Macarius and Theophylact ; and is indeed that true sense and meaning of these words of S. Paul , which words none can abuse or misunderstand , but to the great prejudice of a holy life , and the Patronage of all iniquity . But for the stating of this great case of Conscience , I shall first in short describe to you what are the proper causes which place men , and keep them in this state of a necessity of sinning ; and 2. I shall prove the absolute necessity of coming out of this condition , and quitting all our sin . 3. In what degree this is to be affected . 4. By what Instruments this is to be done ; and all these being practical , will of themselves be sufficient use to the Doctrines , and need no other applicatory but a plain exhortation . 1. What are the causes of this evil , by which we are first placed , and so long kept in a necessity of sinning , so that we cannot do what good we would , nor avoid the evil that we hate ? The first is the evil state of our Nature . And indeed he that considers the daily experiment of his own weak Nature , the ignorance and inconstancy of his soul , being like a sick mans legs , or the knees of Infants , reeling and unstable by disease or by infirmity , and the perpetual leaven and germinations , the thrustings forth , and swelling of his senses , running out like new wine into vapours and intoxicating activities , will readily confess , that though even in Nature there may be many good inclinations to many instances of the Divine Commandments ; yet it can go no further than this velleity , this desiring to do good , but is not able . And it is upon this account that Lactantius brings in the Pagan or natural man complaining , Volo equidem non peccare , sed vincor , indutus enim sum carne fragili & imbecillâ . This is very true ; and I add only this caution . There is not in the corruption of our nature so much as will save us harmless , or make us excusable if we sin against God. Natural corruption can make us criminal , but not innocent ; for though by him that willingly abides in the state of meer Nature , sin cannot be avoided , yet no man is in that state longer than he loves to be so ; for the Grace of God came to rescue us from this evil portion , and is alwayes present to give us a new Nature , and create us over again : and therefore though sin is made necessary to the Natural man by his impotency and fond loves , that is by his unregenerate Nature ; yet in the whole constitution of affairs , God hath more than made it up by his Grace , if we will make use of it . In pueris elucet spes plurimorum , quae ubi emoritur aetate , manifestum est non deficisse naturam , sed curam , said Quintilian . We cannot tell what we are , or what we think in our infancy ; and when we can know our thoughts we can easily observe that we have learned evil things by evil examples , and the corrupt manners of an evil conversation : & ubi per socordiam vires , tempus , ingenium defluxêer , naturae infirmitas accusatur ; that indeed is too true ; we grow lazy , and wanton , and we lose our time , and abuse our parts , and do ugly things , and lay the fault wholly upon our Natural infirmities ; but we must remember that by this time it is a state of Nature , a state of flesh and blood , which cannot enter into Heaven . The natural man and the natural child are not the same thing in true Divinity . The Natural child indeed can do no good ; but the Natural man cannot choose but do evil ; but it is because he will do so ; he is not born in the second Birth , and renewed in the Baptism of the Spirit . 2. We have brought our selves into an accidental necessity of sinning by the evil principles which are suck'd in by great parts of mankind . We are taught ways of going to Heaven without forsaking our sins ; of repentance without restitution ; of being in charity without hearty forgiveness , and without love ; of believing our sins to be pardoned before they are mortified ; of trusting in Christs death without conformity to his life ; of being in Gods favour upon the only account of being of such an opinion ; and that when we are once in , we can never be out . We are taught to believe that the events of things do not depend upon our crucifying our evil and corrupt affections , but upon eternal and unalterable Counsels ; that the promises are not the rewards of obedience , but graces pertaining only to a few praedestinates , and yet men are Saints for all that ; and that the Laws of God are of the race of the Giants , not to be observed by any grace or by any industry : this is the Catechism of the ignorant and the prophane : but without all peradventure the contrary propositions are the way to make the world better : but certainly they that believe these things do not believe it necessary that we should eschew all evil : and no wonder then if when men upon these accounts slacken their industry and their care , find sin still prevailing , still dwelling within them , and still unconquerable by so slight and disheartned labours . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : every fool and every ignorant person is a child still ; and it is no wonder that he who talks foolishly should do childishly and weakly . 3. To our weak and corrupted nature , and our foolish discourses , men do dayly superinduce evil habits and customs of sinning . Consuetudo mala tanquam hamus infixus animae , said the Father ; an evil custom is a hook in the soul , and draws it whither the Devil pleases . When it comes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Saint Peter's word is , a heart exercised with covetous practices , then it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is weak and unable to do the good it fain would , or to avoid the evil which in a good fit it pretends to hate . This is so known I shall not insist upon it ; but adde this only , that wherever a habit is contracted , it is all one what the instance be ; it is as easie as delicious , as unalterable in vertue as in vice ; for what helps Nature brings to a vitious habit , the same and much more the Spirit of God , by his power and by his comforts can do in a vertuous ; and then we are well again . You see by this who are , and why they are in this evil condition . The evil natures , and the evil principles , and the evil manners of the world , these are the causes of our imperfect willings , and weaker actings in the things of God ; and as long as men stay here , sin will be unavoidable . For even meat it self is loathsom to a sick stomack ; and it is impossible for him that is heart-sick to eat the most wholsom diet ; and yet he that shall say eating is impossible , will be best confuted by seeing all the healthful men in the world eat heartily every day . 2. But what then ? Cannot sin be avoided ? Cannot a Christian mortifie the deeds of the body ? Cannot Christ redeem us , and cleanse us from all our sins ? Cannot the works of the Devil be destroyed ? That 's the next particular to be inquired of ; Whether or not it be not necessary , and therefore very possible for a servant of God to pass from this evil state of things , and not only hate evil , but avoid it also ? He that saith he hath not sinned , is a liar ; but what then ? Because a man hath sinned , it does not follow he must do so always . Hast thou sinned ? do so no more ( said the wise Bensirach ) ; and so said Christ to the poor Paralytick , Go and sin no more . They were excellent words spoken by a holy Prophet , [ Let not the Sinner say he hath not sinned ; for God shall burn coals of fire upon his head , that saith before the Lord God and his Glory , I have not sinned . ] Well! that case is confessed ; All men have sinned , and come short of the glory of God. But is there no remedy for this ? Must it always be so ? and must sin for ever have the upper hand , and for ever baffle our resolutions , and all our fierce and earnest promises of amendment ? God forbid . There was a time then to come , and , blessed be God , it hath been long come , [ Yet a little while ( saith that Prophet ) and Iniquity shall be taken out of the earth , and Righteousness shall reign among you . ] For , that 's in the day of Christ's Kingdom , the manifestation of the Gospel . When Christ reigns in our hearts by his Spirit , Dagon and the Ark cannot stand together ; we cannot serve Christ and Belial . And as in the state of Nature no good thing dwells within us ; so when Christ rules in us , no evil thing can abide ; For every Plant that my heavenly Father hath not planted shall be rooted up , and cast away into the fires of consumption or purification . But how shall this come to pass , since we all find our selves so infinitely weak and foolish ? I shall tell you . It is easier for a Camel to go through the eye of a Needle , than for a rich man to enter into the Kingdom of Heaven , saith Christ. It is impossible to Nature ; it is impossible to them that are given to vanity ; it is impossible for them that delight in the evil snare : But Christ adds , With Men this is impossible , but with God all things are possible . What we cannot do for our selves , God can do for us , and with us . What Nature cannot do , the Grace of God can . So that the thing may be done , not indeed by our selves , but gratia Dei mecum , saith S. Paul ; God and Man together can do it . But if it can be done any way that God has put into our powers , the consequent is this ; No mans good will shall be taken in exchange for the real and actual mortification of his sins . He that sins , and would fain not sin , but sin is present with him whether he will or no , let him take heed ; for the same is the Law of sin , and the Law of death ( saith the Apostle ) ; and that mans heart is not right with God. For it is impossible men should pray for deliverance , and not be heard ; that they should labour , and not be prosperous ; unless they pray amiss , and labour falsely . Let no man therefore please himself with talking of great things , with perpetual conversation in pious discourses , or with ineffective desires of serving God : He that does not practice as well as he talks , and do what he desires , and what he ought to do , confesses himself to sin greatly against his conscience ; and it is a prodigious folly to think that he is a good man , because though he does sin , yet it was against his mind to do so . A mans conscience can never condemn him , if that be his excuse , to say that his conscience check'd him ; ad that will be but a sad Apology at the day of Judgement . Some men talk like Angels , and pray with great fervor , and meditate with deep recesses , and speak to God with loving affections , and words of union , and adhere to him in silent devotion , and when they go abroad are as passionate as ever , peevish as a frighted Fly , vexing themselves with their own reflections : They are cruel in their Bargains , unmerciful to their Tenants , and proud as a Barbarian Prince : They are , for all their fine words , impatient of reproof , scornful to their Neighbours , lovers of money , supream in their own thoughts , and submit to none ; all their spiritual life they talk of , is nothing but spiritual fancy and illusion ; they are still under the power of their passions , and their sin rules them imperiously , and carries them away infallibly . Let these men consider , There are some men think it impossible to do as much as they do : The common Swearer cannot leave that Vice , and talk well ; and these men that talk thus well , think they cannot do as well as they talk ; but both of them are equally under the power of their respective sins , and are equally deceived , and equally not the Servants of God. * This is true ; but it is equally as true , That there is no necessity for all this ; for it ought , and it may be otherwise if we please : For I pray be pleased to hear S. Paul ; Walk in the Spirit , and ye shall not fulfil the lusts of the flesh ; There 's your remedy : For the Spirit lusteth against the flesh , and the flesh against the Spirit ; there 's the cause of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that ye may not or cannot do the things ye would ; that 's the blessed consequent and product of that cause : That is plainly , As there is a state of carnality , ( of which S. Paul speaks in my Text ) so that in that state a man cannot but obey the flesh ; so there is also a state of spirituality , when sin is dead , and righteousness is alive ; and in this state the flesh can no more prevail , than the Spirit could do in the other . * Some men cannot chuse but sin ; for the carnal mind is not subject to God , neither indeed can be ( saith S. Paul ) ; but there are also some men that cannot endure any thing that is not good . It is a great pain for a temperate man to suffer the disorders of Drunkenness ; and the shames of Lust are intolerable to a chaste and modest person : This also is affirmed by S. John , Whosoever is born of God doth not commit sin , for his seed remaineth in him . So that you see it is possible for a good man not to commit the sin to which he is tempted ; but the Apostle says more , He doth not commit sin , neither indeed can he , because he is born of God. And this is agreeable to the words of our Blessed Saviour ; A corrupt tree cannot bring forth good fruit , and a good tree cannot bring forth evil fruit ; that is ; As the child of Hell is carried to Sin pleno impetu , he does not check at it , he does it and is not troubled ; so on the other side , a child of God is as fully convinc'd of righteousness , and that which is unrighteous is as hateful to him as Colocynths to the taste , or the sharpest punctures to the pupil of the eye . We may see something of this in common experiences . What man of ordinary prudence and reputation can be tempted to steal ? or for what price would he be tempted to murder his friend ? If we did hate all sins as we hate these , would it not be as easie to be as innocent in other instances as most men are in these ? and we should have as few Drunkards as we have Thieves . In such as these we do not complain in the words of my Text , What I would not , that I do ; and what I would I do not . Does not every good man overcome all the power of great sins ? And can he by the Spirit of God and right Reason , by fear and hope conquer Goliath , and beat the Sons of the Giant ; and can he not overcome the little children of Gath ? Or is it harder to overcome a little sin than a great one ? Are not the temptations to little sins very little ? and yet are they greater and stronger than a mighty Grace ? Could the poor Demoniack that liv'd in the Graves , by the power of the Devil break his iron chains in pieces ? and cannot he who hath the Spirit of God dissolve the chains of sin ? Through Christ that strengthens me , I can do all things , saith S. Paul : Satis sibi copiarum cum Publio Decio , & nunquam nimium hostium fore , said one in Livie ; which is best rendred by S. Paul , If God be with us , who can be against us ? Nay , there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Paul , We are more than Conquerors : For even amongst an Army Conquerors there are degrees of exaltation ; and some serve God like the Centurion , and some like S. Peter ; some like Martha , and some like Mary ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ all good men conquer their temptation , but some with more ease , and some with a clearer Victory ; and more than thus , Non solum viperam terimus , sed ex ea antidotum conficimus , We kill the Viper , and make Treacle of him ; that is , not only escape from , but get advantages by temptations . But we commonly are more afraid than hurt ; Let us therefore lay aside every weight , and the sin that doth so easily beset us ; so we read the words of the Apostle : but S. Chrysostom's rendition of them is better ; for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a perfect passive , and cannot signifie the strength and irresistibility of sin upon us , but the quite contrary ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the sin that is so easily avoided , as they that understand that language know very well . And if we were so wise and valiant as not to affright our selves with our own terrours , we should quickly find , that by the help of the Spirit of God we can do more than we thought we could . It was said of Alexander , Bene ausus est vana contemnere , he did no great matter in conquering the Persians , because they were a pitiful and a soft people ; only he understood them to be so , and was wise and bold enough not to fear such Images and men of clouts . But men , in the matter of great sins and little , do as the Magicians of Aegypt ; when Moses turned his Rod into a Serpent , it moved them not ; but when they saw the Lice and the Flies , then they were afraid . We see that by the Grace of God we can escape great sins ; but we start at Flies , and a Bird out of a Bush disorders us ; the Lion in the way troubles us not , but a Frog and a Worm affrights us . Remember the saying of S. Paul , Christ came to redeem to himself a Church , and to present it pure and spotless before the Throne of Grace ; and if you mean to be of this number , you must endeavour to be under this qualification , that is , ( as Paul laboured to be ) void of offence both towards God and towards Man. And so I have done with the second Proposition ; It is necessary that all sin great and little should be mortified and dead in us , and that we no longer abide in that state of slavery as to say , The good that I would , I do not ; but the evil that I would not , that I do . 3. In the next place we are to inquire in what degree this is to be effected ; for though in negatives properly there are no degrees , yet unless there be some allays in this Doctrine it will not be so well , and it may be your Experiences will for ever confute my Arguments : For , Who can say that he is clean from his sin ? ( said the Wiseman ) : and as our Blessed Saviour said , He that is innocent among you all , let him throw the first stone at the sinner , and spare not . To this I answer in the words of S. Gregory ; All mans righteousness will be found to be unrighteous , if God should severely enter into judgment ; but therefore even after our innocence we must pray for pardon , ut quae succumbere discussa poterat , ex judicis pietate convalescat , that our innocence , which in strictness of Divine Judgment would be found spotted and stained , by the mercy of our Saviour may be accepted . S. Bernard expresses this well ; Nostra siqua est humilis justitia , recta forsitan sed non pura ; Our humble righteousness is perhaps right in the eyes of God , but not pure ; that is , accepted by his Mercy , but it is such as dares not contend in Judgment . For as no man is so much a sinner , but he sometimes speaks a good word , or does some things not ill ; and yet that little good interrupts not that state of evil : so it is amongst very good men , from whom sometimes may pass something that is not commendable ; and yet their heart is so habitually right towards God , that they will do nothing but ( I do not say which God in justice cannot , but ) which in mercy he will not impute to eternal condemnation . It was the case of David ; He was a man after Gods own heart ; nay it is said , he was blameless save in the matter of Uriah ; and yet we know he numbred the people , and God was angry with him and punished him for it : but because he was a good man and served God heartily , that other fault of his was imputed to him no further : God set a fine upon his head for it , but it was salvo contenemento , the main stake was safe . For concerning good men the question is not , whether or no God could not in the rigour of justice blame their indiscretion , or impute a foolish word , or chide them for a hasty answer , or a careless action , for a less devout prayer , or weak hands , for a fearful heart , or a trembling Faith. These are not the measures by which God judges his Children ; for he knoweth whereof we are made , and he remembers that we are but dust . But the question is , whether any man that is covetous or proud , false to his trust , or a Drunkard , can at the same time be a child of God ? No certainly he cannot . But then we know that God judges us by Jesus Christ , that is , with the allayes of mercy , with an eye of pardon , with the sentences of a Father , by the measures of a man , and by analogy to all our unavoidable abatements . God could enter with us into a more severe judgment , but he would not ; and no justice tied him from exercising that mercy . But according to the measures of the Gospel , he will judge every man according to his works . Now what these measures are is now the question . To which I answer first in general , and then more particularly . 1. In general thus . A Christians innocence is alwayes to be measured by the plain lines and measures of the Commandments ; but are not to be taken into account by uncertain and fond opinions , and the scruples of zealous and timerous persons . My meaning is this . Some men tell us that every natural inclination to a forbidden object is a sin ; which they that believe , finding them to be natural , do also confess that such sins are unavoidable . But if these natural and first motions be sins , then a man sins whether he resists them , or resists them not , whether he prevails or prevails not ; and there is no other difference but this ; he that fights not against , but alwayes yields to his desires , sins greatest ; and he that never yields but fights alwayes , sins oftenest . But then , by this reckoning it will indeed be impossible to avoid millions of sins ; because the very doing of our duty does suppose a sin . If God should impute such first desires to us as sins , we were all very miserable ; but if he does not impute them , let us trouble our selves no further about them , but to take care that they never prevail upon us . Thus men are taught that they never say their Prayers but they commit a sin . Indeed that is true but too often ; but yet it is possible for us by the Grace of God to please him in saying our Prayers , and to be accepted of him . But indeed if God did proceed against us as we do against one another , no man could abide innocent for so much as one hour . But Gods judgment is otherwise : He enquires if the heart be right , if our labour be true , if we love no sin , if we use prudent and efficacious instruments to mortifie our sin , if we go about our Religion as we go about the biggest concerns of our life ; if we be sincere and real in our actions and intentions . For this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God requires of us all ; this is that sinless state , in which if God does not find us , we shall never see his glorious face , and if he does find us , we shall certainly be saved by the blood of Jesus . For in the style of Scripture to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same thing ; to be sincere , and to be without offence is all one . Thus David spake heartily , I am utterly purposed that my mouth shall not offend ; and thou shalt find no wickedness in me . He that endeavours this , and hopes this , and does actions , and uses means accordingly , not being deceived by his own false heart , nor abused by evil propositions , this man will stand upright in the Congregations of the Just ; and though he cannot challenge Heaven by merit , yet he shall receive it as a gift , by promise and by grace . Lex nos innocentes esse jubet , non curiosos , said Seneca . For God takes no judgment of us by any measures , but of the Commandment without , and the heart and the conscience within ; but he never intended his Laws to be a snare to us , or to entrap us with consequences and dark interpretations , by large deductions and witty similitudes of faults ; but he requires of us a sincere heart , and a hearty labour in the work of his Commandments : he calls upon us to avoid all that which his Law plainly forbids , and which our Consciences do condemn . This is the general measure . The particulars are briefly these . 1. Every Christian is bound to arrive at that state , that he have remaining in him no habit of any sin whatsoever . Our old man must be crucified ; the body of sin must be destroyed ; he must no longer serve sin ; sin shall not have the dominion over you . All these are the Apostles words ; that is plainly , as I have already declared , you must not be at that pass , that though ye would avoid sin ye cannot . For he that is so is a most perfect slave , and Christs freed man cannot be so . Nay , he that loves sin , and delights in it , hath no liberty indeed , but he hath more shew of it , than he that obeys it against his will. — Libertatis servaveris umbram , Si quicquid jubeare velis — He that loves to be in the place , is a less prisoner , than he that is confined against his will. 2. He that commits any one sin by choice and deliberation is an enemy to God , and is under the dominion of the flesh . In the case of deliberate sins one act does give the denomination ; he is an Adulterer that so much as once foully breaks the holy Laws of Marriage . He that offends in one is guilty of all , saith S. James . S. Peters Denial , and Davids Adultery had passed on to a fatal issue , if the mercy of God and a great repentance had not interceded . But they did so no more , and so God restored them to Grace and Pardon . And in this sense are the words of S. John , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that does a sin is of the Devil , and he that is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he does not commit a sin , he chooses none , he loves none , he endures none , talia quae non faciet bonae fidei & spei Christianus ; they do no great sin , and love no little one . A sin chosen and deliberately done , is , as Tertullians expression is , crimen devoràtorium salutis ; it devours salvation . For as there are some sins which can be done but once ; as a man can kill his Father but once , or himself but once ; so in those things which can be repeated , a perfect choice is equivalent to a habit , it is the same in principle , that a habit is in the product . In short he is not a child of God , that knowingly and deliberately chooses any thing that God hates . 3. Every Christian ought to attain to such a state of life , as that he never sin , not only by a long deliberation , but also not by passion . I do not say that he is not a good Christian , who by passion is suddenly surpriz'd and falls into folly ; but this I say , that no passion ought to make him choose a sin . For let the sin enter by anger or by desire , it is all one , if the consent be gain'd . It is an ill sign if a man , though on the sudden , consents to a base action . Thus far every good man is tied , not only to endeavour , but to prevail against his Sin. 4. There is one step more ; which if it be not actually effected , it must at least be greatly endeavoured , and the event be left to God : and that is , that we strive for so great a dominion over our sins and lust , as that we be not surprized on a sudden . This indeed is a work of time , and it is well if it be ever done ; but it must alwayes be endeavoured . But in this particular , even good men are sometimes unprosperous . S. Epiphanius , and S. Chrysostom grew once into choler , and they past too far , and lost more than their argument , they lost their reason , and they lost their patience : and Epiphanius wished that S. Chrysostom might not die a Bishop ; and he in a peevish exchange wished that Epiphanius might never return to his Bishoprick ; when they had forgotten their foolish anger , God remembred it , and said Amen to both their cursed speakings . Nay , there is yet a greater example of humane frailty ; St. Paul and Barnabas were very holy persons , but once in a heat they were both to blame , they were peevish and parted company . This was not very much : but God was so displeased , even for this little flye in their Box of Oyntment , that their story sayes , they never saw one anothers face again . These earnest emissions and transportations of passion do sometime declare the weakness of good men ; but that even here we ought at least to endeavour to be more than Conquerors appears in this , because God allows it not , and by punishing such follies does manifest that he intends that we should get victory over our sudden passions , as well as our natural lusts . And so I have done with the third inquiry , in what degree God expects our innocence ; and now I briefly come to the last particular , which will make all the rest practicable ; I am now to tell you how all this can be effected , and how we shall get free from the power and dominion of our sins . 4. The first great instruments is Faith. He that hath Faith like a grain of Mustard-seed can remove Mountains ; the Mountains of sin shall fall flat at the feet of the Faithful man , and shall be removed into the sea , the sea of Christs blood and penitential waters . Faith overcometh the World , saith S. John ; and walk in the spirit , and ye shall not fulfil the lusts of the flesh : there are two of our Enemies gone ; the world and the flesh , by Faith and the Spirit , by the Spirit of Faith ; and as for the Devil , put on the shield of Faith , and resist the Devil , and he will flee from you , saith the Apostle ; and the powers of sin seem insuperable to none , but to them that have not Faith ; we do not believe that God intends we should do what he seems to require of us ; or else we think that though Gods grace abounds , yet sin must superabound , expresly against the saying of S. Paul ; or else we think that the evil spirit is stronger than the good Spirit of God. Hear what St. John saith , My little children , ye are of God , and have overcome the evil one ; for the spirit that is in you is greater than that which is in the world . Believest thou this ? If you do , I shall tell you what may be the event of it . When the Father of the boy , possessed with the Devil , told his sad story to Christ , he said ; Master if thou canst do any thing , I pray help me : Christ answered him , If thou canst believe , all things are possible to him that believeth . N. B. And therefore if you do believe this , go to your prayers , and go to your guards , and go to your labour , and try what God will do for you . For whatsoever things ye desire when ye pray , believe that ye shall receive them , and ye shall have them . Now consider ; Do not we every day pray in the Divine Hymn called Te Deum , Vouchsafe , O Lord , to keep us this day without sin ? And in the Collect at morning prayer , [ and grant that this day we fall into no sin , neither run into any kind of danger , but that all our doing may be ordered by thy governance , to do alwayes that which is righteous in thy sight ? ] Have you any hope , or any faith when you say that Prayer ? And if you do your duty as you can , do you think the failure will be on Gods part ? Fear not that ; if you can trust in God , and do accordingly ; though your sins were as scarlet , yet they shall be as white as snow , and pure as the feet of the holy Lamb. Only let us forsake all those weak propositions which cut the nerves of Faith , and make it impossible for us to actuate all our good desires , or to come out from the power of sin . 2. He that would be free from the slavery of sin , and the necessity of sinning must alwayes watch . I , that 's the point ; but who can watch alwayes ? Why every good man can watch alwayes : and that we may not be deceived in this , let us know , that the running away from a temptation is a part of our watchfulness , and every good employment is another great part of it , and a laying in provisions of Reason and Religion before hand , is yet a third part of this watchfulness ; and the conversation of a Christian is a perpetual watchfulness ; not a continual thinking of that one , or those many things which may indanger us ; but it is a continual doing something directly or indirectly against sin . He either prayes to God for his Spirit , or relies upon the Promises , or receives the Sacrament , or goes to his Bishop for Counsel and a Blessing , or to his Priest for Religious Offices , or places himself at the feet of good Men to hear their wise sayings , or calls for the Churches Prayers , or does the duty of his calling , or actually resists Temptation , or frequently renews his holy Purposes , or fortifies himself by Vows , or searches into his danger by a daily examination ; so that in the whole he is for ever upon his guards . * This duty and caution of a Christian is like watching lest a man cut his finger . Wise men do not often cut their fingers , and yet every day they use a knife ; and a mans eye is a tender thing , and every thing can do it wrong , and every thing can put it out ; yet because we love our eyes so well , in the midst of so many dangers , by Gods providence and a prudent natural care , by winking when any thing comes against them , and by turning aside when a blow is offered , they are preserved so certainly , that not one man in ten thousand does by a stroak lose one of his eyes in all his life time . If we would transplant our natural care to a spiritual caution , we might by Gods grace be kept from losing our souls , as we are from losing our eyes ; and because a perpetual watchfulness is our great defence , and the perpetual presence of Gods grace is our great security , and that this Grace never leaves us , unless we leave it , and the precept of a dayly watchfulness is a thing not only so reasonable , but so many easie wayes to be performed , we see upon what terms we may be quit of our sins , and more than Conquerors over all the Enemies and Impediments of Salvation . 3. If you would be in the state of the Liberty of the Sons of God , that is , that you may not be servants of sin in any instance ; be sure in the mortifications of sin , willingly or carelesly to leave no remains of it , no nest-egg , no principles of it , no affections to it ; if any thing remains , it will prove to us as Manna to the sons of Israel on the second day , it will breed worms and stink . Therefore labour against every part of it , reject every proposition that gives it countenance ; pray to God against it all ; and what then ? Why then , Ask and you shall have ( said Christ. ) Nay , say some , it is true , you shall be heard ; but in part only ; for God will leave some remains of sin within us , lest we should become proud by being innocent . So vainly do men argue against Gods goodness and their own blessings and Salvation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as S. Basil sayes ) they contrive witty arts to undo themselves , being intangled in the periods of ignorant disputations . But as to the thing it self , if by the remains of sin they mean the propensities and natural inclinations to forbidden objects ; there is no question but they will remain in us so long as we bear our flesh about us ; and surely that is a great argument to make us humble . But these are not the sins which God charges on his people . But if by remains we mean any part of the habit of sin , any affection , any malice or perverseness of the Will ; then it is a contradiction to say that God leaves in us such remains of Sin , lest by innocence we become Proud : for how should Pride spring in a mans heart , if there be no remains of Sin left ? And is it not the best , the surest way to cure the Pride of our hearts , by taking out every root of bitterness , even the root of Pride it self ? Will a Physitian purposely leave the Reliques of a disease , and pretend he does it to prevent a relapse ? And is it not more likely he will relapse , if the sickness be not wholly cured ? * But besides this ; If God leaves any remains of Sin in us , what remains are they , and of what sins ? Does he leave the remains of Pride ? If so ; that were a strange cure , to leave the remains of Pride in us to keep us from being proud . But if not so ; but that all the remains of Pride be taken away by the grace of God blessing our endeavours ; what danger is there of being proud , the remains of which Sin are by the grace of God wholly taken away ? But then , if the Pride of the heart be cured , which is the hardest to be removed , and commonly is done last of all , who can distrust the power of the Spirit of God , or his goodness , or his promises , and say that God does not intend to cleanse his Sons and Servants from all unrighteousness ; and according to S. Pauls prayer , keep their bodies and souls , and spirits , unblameable to the coming of the Lord Jesus ? But however , let God leave what remains he please ; all will be well enough on that side , but let us be careful , as far as we can , that we leave none ; lest it be severely imputed to us , and the fire break out and consume us . 4. Let us without any further question , put this argument to a material issue ; let us do all that we can do towards the destruction of the whole body of sin ; but let us never say we cannot be quit of our Sin , till we have done all that we can do towards the mortification of it . For till that be done , how can any man tell where the fault lies , or whether it can be done or no ? If any man can say that he hath done all that he could do , and yet hath failed of his duty ; if he can say truly , that he hath endured as much as is possible to be endured , that he hath watched alwayes , and never nodded , when he could avoid it , that he hath loved as much as he could love , that he hath waited till he can wait no longer ; then indeed , if he sayes true , we must confess that it is not to be understood . But is there any man in the World that does all that he can do ? If there be , that man is blameless ; if there be not , then he cannot say but it is his own fault that his sin prevails against him . It is true , that no man is free from sin ; but it is as true , that no man does as much as he can against it : and therefore no man must go about to excuse himself by saying , no man is free from his sin ; and therefore no man can be , no not by the powers of grace : for he may as well argue thus ; No man does do all that he can do against it ; and therefore it is impossible he should do what he can do . The argument is apparently foolish , and the excuse is weak , and the deception visible , and sin prevails upon our weak arguings ; but the consequence is plainly this : When any man commits a sin , he is guilty before God ; and he cannot say he could not help it , and God is just in punishing every sin , and very merciful when he forgives us any : but he that says he cannot avoid it , that he cannot overcome his lust , confesses himself a servant of Sin , and that he is not yet redeemed by the blood of the Holy Lamb. 5. He that would be advanced beyond the power and necessity of of sinning must take great caution concerning his thoughts and secret desires : For lust when it is conceived bringeth forth sin ; but if it be suppressed in the conception , it comes to nothing : but we find it hard to destroy the Serpent when the egg is hatched into a Cockatrice . The thought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; no man takes notice of it , but lets it alone till the sin be too strong , and then we complain we cannot help it . Nolo sinas cogitationem orescere , suffer not your thoughts to grow up : for they usually come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as S. Basil says ) suddenly , and easily , and without business ; but take heed that you nurse them not ; but if you chance to stumble , mend your pace ; and if you nod , let it awaken you ; for he only can be a good man , that raises himself up at the first trip , that strangles his sin in the birth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good men rise up again even before they fall , saith S. Chrysostom . Now I pray consider , that when sin is but in the thought it is easily suppressed ; and if it be stopt there , it can go no further ; and what great mountain of labour is it then to abstain from our sin ? Is not the Adultery of the eye easily cured by shutting the eye-lid ? and cannot the thoughts of the heart be turned aside by doing business , by going into company , by reading or by sleeping ? A man may divert his thoughts by shaking of his head , by thinking any else , by thinking nothing . Da mihi Christianum ( saith S. Austin ) & intelligit quod dico . Every man that loves God understands this , and more than this to be true . Now if things be thus , and that we may be safe in that which is supposed to be the hardest of all , we must needs condemn our selves , and lay our faces in the dust when we give up our selves to any sin ; we cannot be justified by saying we could not help it . For , as it was decreed by the Fathers of the Aurasican Council 2d. Hoc etiam secundum fidem Catholicam credimus , &c. This we believe according to the Catholick Faith , that have received Baptismal Grace ; all that are baptized by the aid and cooperation of Christ , must and can ( if they will labour faithfully ) perform and fulfill those things which belong unto salvation . 6. And lastly , If sin hath gotten the power of any one of us , consider in what degree the sin hath prevailed : If but a little , the battel will be more easie , and the victory more certain ; but then be sure to do it throughly , because there is not much to be done : But if sin hath prevailed greatly , then indeed you have very much to do , therefore begin betimes , and defer not this work till old age shall make it extremely difficult , or death shall make it impossible . Nam quamvis prope te , quamvis temone sub uno Vertentem sese frustra sectabere canthum , Cum rota posterior curras , & in axe secundo . If thou beest cast behind ; if thou hast neglected the duties of thy vigorous age , thou shalt never overtake that strength ; the hinder wheel , though bigger than the former , and measures more ground at every revolution , yet shall never overtake it ; and all the second counsels of thy old age , though undertaken with greater resolution , and acted with the strengths of fear and need , and pursued with more pertinacious purposes than the early repentances of young men , yet shall never overtake those advantages which you lost when you gave your youth to folly , and the causes of a sad repentance . However if you find it so hard a thing to get from the power of one master-sin ; if an old Adulterer does dote , if an old Drunkard be further from remedy than a young sinner , if Covetousness grows with old age , if ambition be still more Hydropick and grows more thirsty for every draught of Honour , you may easily resolve that old age , or your last sickness is not so likely to be prosperous in the mortification of your long prevailing sins . Do not all men desire to end their dayes in Religion , to dye in the arms of the Church , to expire under the conduct of a religious man ? when ye are sick or dying , then nothing but prayers and sad complaints , and the groans of a tremulous repentance , and the faint labours of an almost impossible mortification : then the despised Priest is sent for : then he is a good man , and his words are Oracles , and Religion is truth , and sin is a load , and the sinner is a fool : then we watch for a word of comfort from his mouth , as the fearful Prisoner for his fate upon the Judges answer . That which is true then , is true now ; and therefore to prevent so intollerable a danger , mortifie your sin betime , for else you will hardly mortifie it at all . Remember that the Snail out-went the Eagle and won the goal , because she set out betimes . To sum up all , every good man is a new Creature , and Christianity is not so much a Divine institution , as a Divine frame and temper of Spirit , which if we heartily pray for , and endeavour to obtain , we shall find it as hard and as uneasie to sin against God , as now we think it impossible to abstain from our most pleasing sins . For as it is in the Spermatick vertue of the Heavens , which diffuses it self Universally upon all sublunary bodies , and subtilly insinuating it self into the most dull and unactive Element , produces Gold and Pearls , Life and motion , and brisk activities in all things that can receive the influence and heavenly blessing ; so it is in the Holy Spirit of God , and the word of God , and the grace of God , which S. John calls the seed of God , it is a Law of Righteousness , and it is a Law of the Spirit of Life , and changes Nature into Grace , and dulness into zeal , and fear into love , and sinful habits into innocence , and passes on from grace to grace , till we arrive at the full measures of the stature of Christ , and into the perfect liberty of the sons of God ; so that we shall no more say , The evil that I would not that I do ; but we shall hate what God hates , and the evil that is forbidden we shall not do , not because we are strong of our selves , but because Christ is our strength , and he is in us , and Christs strength shall be perfected in our weakness , and his grace will be sufficient for us : and he will of his own good pleasure work in us , not only to will but also to do , velle & perficere , saith the Apostle , to will and to do it throughly , and fully , being sanctified throughout , to the glory of his Holy name , and the eternal salvation of our souls , through Jesus Christ our Lord , To whom with the Father , &c. FIDES FORMATA ; OR , Faith working by Love. SERM. III. JAMES II. 24. You see then , how that by Works a Man is justified , and not by Faith only . THat we are justified by Faith , S. Paul * tells us ; That we are also justified by Works , we are told in my Text ; and both may be true . But that this Justification is wrought by Faith without Works , to him that worketh not , but believeth ( saith S. Paul ) : That this is not wrought without Works , S. James is as express for his Negative as S. Paul was for his Affirmative ; and how both these should be true , is something harder to unriddle . But , affirmanti incumbit probatio , he that affirms must prove ; and therefore S. Paul proves his Doctrine by the example of Abraham , to whom Faith was imputed for Righteousness ; and therefore not by Works . And what can be answered to this ? Nothing but this , That S. James uses the very same Argument to prove that our Justification is by Works also ; [ For our Father Abraham was justified by works , when he offered up his Son Isaac . ] Now which of these says true ? Certainly both of them ; but neither of them have been well understood ; insomuch that they have not only made divisions of heart among the faithful , but one party relies on Faith to the disparagement of Good Life , and the other makes Works to be the main ground of our hope and confidence , and consequently to exclude the efficacy of Faith : The one makes Christian Religion a lazy and unactive Institution ; and the other , a bold presumption on our selves ; while the first tempts us to live like Heathens , and the other recalls us to live the life of Jews ; while one says , I am of Paul , and another I am of S. James , and both of them put it in danger of evacuating the institution and the death of Christ ; one looking on Christ only as a Law-giver , and the other only as a Saviour . The effects of these are very sad , and by all means to be diverted by all the wise considerations of the Spirit . My purpose is not with subtle Arts to reconcile them that never disagreed ; the two Apostles spake by the same Spirit , and to the same last design , though to differing intermedial purposes : But because the great end of Faith , the design , the definition , the state , the oeconomy of it , is that all Believers should not live according to the flesh , but according to the Spirit . Before I fall to the close handling of the Text , I shall premise some preliminary Considerations to prepare the way of holiness , to explicate the differing sences of the Apostles , to understand the Question and the Duty , by removing the causes of the vulgar mistakes of most men in this Article , and then proceed to the main Inquiry . 1. That no man may abuse himself or others by mistaking of hard words , spoken in mystery , with alegorical expressions to secret senses , wrapt up in a cloud ; such as are [ Faith and Justification , and Imputation , and Righteousness , and Works ] be pleased to consider , That the very word Faith is in Scripture infinitely ambiguous , insomuch that in the Latine Concordances of S. Hierom's Bible , published by Robert Stephens , you may see no less then twenty two several senses and accceptations of of the word Faith , set down with the several places of Scripture referring to them , to which if out of my own own observation I could add no more , yet these are an abundant demonstration , That whatsoever is said of the efficacy of Faith for Justification , is not to be taken in such a sence as will weaken the necessity , and our carefulness of good life , when the word may in so many other sences be taken to verifie the affirmation of S. Paul , of Justification by Faith , so as to reconcile it to the necessity of Obedience . 2. As it is in the word Faith , so it is in Works ; for by Works is meant sometimes the thing done , sometimes the labour of doing , sometimes the good will ; it is sometimes taken for a state of good life , sometimes for the Covenant of Works ; it sometimes means the Works of the Law , sometimes the Works of the Gospel ; sometimes it is taken for a perfect , actual , unsinning Obedience , sometimes for a sincere endeavour to please God ; sometimes they are meant to be such which can challenge the Reward as of Debt ; sometimes they mean only a disposition of the person to receive the favour and the grace of God. Now since our good Works can be but of one kind ( for ours cannot be meritorious , ours cannot be without sin all our life , they cannot be such as need no repentance ) , it is no wonder if we must be justified without Works in this sence ; for by such Works no man living can be justified : And these S. Paul calls the Works of the Law , and sometimes he calls them our righteousness ; and these are the Covenant of Works . But because we came into the World to serve God , and God will be obeyed , and Jesus Christ came into the World to save us from sin , and to redeem to himself a people zealous of good works , and hath to this purpose reveal'd to us all his Fathers Will , and destroyed the works of the Devil , and gives us his holy Spirit , and by him we shall be justified in this Obedience ; therefore when Works signifie a sincere , hearty endeavour to keep all Gods Commands , out of a belief in Christ , that if we endeavour to do so we shall be helped by his grace , and if we really do so we shall be pardoned for what is past , and if we continue to do so we shall receive a Crown of Glory ; therefore it is no wonder that it is said we are to be justified by Works ; always meaning , not the Works of the Law , that is , Works that are meritorious , works that can challenge the reward , works that need no mercy , no repentance , no humiliation , and no appeal to grace and favour ; but always meaning , works that are an obedience to God by the measures of good will , and a sincere endeavour , and the Faith of the Lord Jesus . 3. But thus also it is in the word Justification : For God is justified , and Wisdom is justified , and Man is justified , and a sinner is not justified as long as he continues in sin ; and a sinner is justified when he repents , and when he is pardoned ; and an innocent person is justified when he is declared to be no criminal ; and a righteous man is justified when he is saved ; and a weak Christian is justified when his imperfect Services are accepted for the present , and himself thrust forward to more grace ; and he that is justified may be justified more ; and every man that is justified to one purpose , is not so to all ; and Faith in divers sences , gives Justification in as many ; and therefore though to every sence of Faith there is not always a degree of Justification in any , yet when the Faith is such that Justification is the product and correspondent , as that Faith may be imperfect , so the Justification is but begun , and either must proceed further , or else as the Faith will dy , so the Justification will come to nothing . The like observation might be made concerning Imputation , and all the words used in this Question ; but these may suffice till I pass to other particulars . 4. Not only the word Faith , but also Charity , and Godliness , and Religion , signifie sometimes particular Graces , and sometimes they suppose Universally , and mean Conjugations and Unions of Graces , as is evident to them that read the Scriptures with observation . Now when Justification is attributed to Faith , or Salvation to Godliness , they are to be understood in the aggregate sence : for , that I may give but one instance of this , when S. Paul speaks of Faith as it is a particular Grace , and separate from the rest , he also does separate it from all possibility of bringing us to Heaven ; Though I have all Faith , so that I could remove Mountains , and have no Charity , I am nothing : When Faith includes Charity , it will bring us to Heaven ; when it is alone , when it is without Charity , it will do nothing at all . 5. Neither can this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be salved by saying , That though Faith alone does justifie , yet when she does justifie , she is not alone , but Good Works must follow ; for this is said to no purpose ; 1. Because if we be justified by Faith alone , the work is done whether Charity does follow or no ; and therefore that want of Charity cannot hurt us . 2. There can be no imaginable cause why Charity and Obedience should be at all necessary , if the whole work can be done without it . 3. If Obedience and Charity be not a condition of our Salvation , then it is not necessary to follow Faith ; but if it be , it does as much as Faith , for that is but a part of the condition . 4. If we can besaved without Charity and keeping the Commandments , what need we trouble our selves for them ? if we cannot be saved without them , then either Faith without them does not justifie , or if it does we are never the better , for we may be damned for all that Justification . The Consequent of these Observations is briefly this . 1. That no man should fool himself by disputing about the Philosophy of Justification , and what causality Faith hath in it , and whether it be the act of Faith that justifies , or the habit ? Whether Faith as a Good Work , or Faith as an Instrument ? Whether Faith as it is Obedience , or Faith as it is an Access to Christ ? Whether as a Hand , or as a Heart ? Whether by its own innate Vertue , or by the efficacy of the Object ? Whether as a sign , or as a thing signified ? Whether by introduction , or by perfection ? Whether in the first beginnings , or in its last and best productions ? Whether by inherent worthiness , or adventitious imputation ? Vberiùs ista quaeso , &c. ( that I may use the words of Cicero ) haec enim spinosiora priùs , ut confiteor , me cogunt quam ut assentiar ; These things are knotty and too intricate to do any good ; they may amuse us , but never instruct us ; and they have already made men careless and confident , disputative and troublesome , proud and uncharitable , but neither wiser nor better . Let us therefore leave these weak wayes of troubling our selves or others , and directly look to the Theology of it , the direct duty , the end of Faith , and the work of Faith , the conditions and the instruments of our Salvation , the just foundation of our hopes , how our faith can destroy our sin , and how it can unite us unto God ; how by it we can be made Partakers of Christs death , and Imitators of his life . For since it is evident by the premises , that this article is not to be determined or relyed upon by arguing from words of many significations , we must walk by a clearer light , by such plain sayings and Dogmatical Propositions of Scripture which evidently teach us our duty , and place our hopes upon that which cannot deceive us , that is which require Obedience , which call upon us to glorifie God , and to do good to men , and to keep all Gods Commandments with diligence and sincerity . For since the end of our faith is that we may be Disciples and Servants of the Lord Jesus , advancing his Kingdom here , and partaking of it hereafter ; since we are commanded to believe what Christ taught , that it may appear as reasonable as it is necessary to do what he hath commanded ; since Faith and works are in order one to the other , it is impossible that Evangelical Faith and Evangelical works should be opposed one to the other in the effecting of our Salvation . So that as it is to no purpose for Christians to dispute whether we are justified by Faith or the works of the Law , that is the Covenant of works without the help of Faith and the auxiliaries and allowances of mercy on Gods part , and repentance on ours ; because no Christian can pretend to this : so it is perfectly foolish to dispute whether Christians are to be justified by Faith , or the works of the Gospel ; for I shall make it appear that they are both the same thing . No man disparages Faith but he that sayes , Faith does not work righteousness ; for he that sayes so , sayes indeed it cannot justifie ; for he sayes that Faith is alone : it is Faith only , and the words of my Text are plain ; You see ( saith S. James ) that is , it is evident to your sense , it is as clear as an ocular demonstration , that a man is justified by works and not by Faith only . My Text hath in it these two Propositions ; a negative and an affirmative . The negative is this , 1. By Faith only a man is not justified . The affirmative , 2. By works also a man is justified . When I have briefly discoursed of these , I shall only adde such practical considerations as shall make the Doctrines useful , and tangible , and material . 1. By Faith only a man is not justified . By Faith only , here is meant , Faith without Obedience . For what do we think of those that detain the Faith in Unrighteousness ? they have Faith , they could not else keep it in so ill a Cabinet : but yet the Apostle reckons them amongst the Reprobates ; for the abominable , the Reprobates and the disobedient are all one ; and therefore such persons for all their Faith shall have no part with faithful Abraham : for none are his Children but they that do the works of Abraham . Abraham's faith without Abraham's works is nothing : for of him that hath faith , and hath not works , S. James askes , can Faith save him ? Meaning that it is impossible . For what think we of those that did miracles in Christs name , and in his name cast out Devils ? Have not they Faith ? Yes , omnem fidem , all faith , that is alone , for they could remove Mountains : but yet to many of them Christ will say , Depart from me ye workers of iniquity , I know you not Nay at last , what think we of the Devils themselves ? have not they faith ? yes , and this faith is not fides miraculorum neither , but it is an Operative faith , it works a little ; for it makes them tremble ; and it may be that is more than they faith does to thee : and yet dost thou hope to be saved by a faith that does less to thee than the Devils faith does to him ? That 's impossible . For Faith without works is dead , saith S. James . It is manus arida saith S. Austin , it is a withered hand ; and that which is dead cannot work the life of grace in us , much less obtain eternal life for us . In short , a man may have faith , and yet do the works of unrighteousness ; he may have faith and be a Devil , and then what can such a faith do to him or for him ? It can do him no good in the present constitution of affairs . S. Paul , from whose mistaken works much noise hath been made in this question , is clear in this particular . Nothing in Christ Jesus can avail , but Faith working by Charity ; that is , as he expounds himself once and again ; nothing but a new creature , nothing but keeping the Commandments of God , If faith be defin'd to be any thing that does not change our natures , and make us to be a new Creation unto God ; if keeping the Commandments be not in the definition of faith , it avails nothing at all . Therefore deceive not your selves ; they are the words of our Blessed Lord himself ; Not every one that saith unto me Lord , Lord , that is , not every one that confesses Christ , and believes in him , calling Christ Master and Lord shall be sav'd , but he that doth the will of my Father which is in Heaven . These things are so plain , that they need no Commentary ; so evident , that they cannot be denyed : and to these I add but this one truth ; that faith alone without a good life is so far from justifying a sinner , that it is one of the greatest aggravations of his condemnation in the whole World. For no man can be so greatly damned as he that hath faith ; for unless he knows his Masters will , that is , by faith be convinced , and assents to the revelations of the will of God , he can be beaten but with few stripes : but he that believes hath no excuse , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemn'd by the sentence of his own heart , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many stripes , the greater condemnation shall be his portion . Natural reason is a light to the Conscience , but faith is a greater , and therefore if it be not followed , it damns deeper than the Hell of the Infidels and uninstructed . And so I have done with the Negative Proposition of my Text ; a man is not justified by faith alone , that is , by faith which hath not in it Charity and Obedience . 2. If faith alone will not do it , what will ? The affirmative part of the Text answers ; not faith alone ; but works must be an ingredient : a man is justified by works ; and that is now to be explicated and prov'd . It will be absolutely to no purpose to say that faith alone does justifie , if when a man is justified , he is never the nearer to be saved . Now that without Obedience no man can go to Heaven , is so evident in holy Scripture , that he that denyes it , hath no faith . There is no peace saith my God unto the wicked ; and I will not justifie a sinner , saith God ; unless faith purges away our sins it can never justifie . Let a man believe all the revelations of God , if that belief ends in its self and goes no further , it is like physick taken to purge the stomach ; if it do not work , it is so far from bringing health , that it self is a new sickness . Faith is a great purger and purifier of the soul , purifying your hearts by Faith , saith the Apostle . It is the best physick in the World for a sinful soul , but if it does not work , it corrupts in the stomack , it makes us to rely upon weak Propositions and trifling confidences , it is but a dreaming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Phantastick dream , and introduces Pride or superstition , swelling thoughts and presumptions of the Divine favour : But what saith the Apostle ? Follow Peace with all men , & Holiness , without which no man can see God : Mark that . If Faith does not make you charitable and holy , talk no more of justification by it , for you shall never see the glorious face of God. Faith indeed is a title and relation to Christ ; it is a naming of his names , but what then ? Why then saith the Apostle , Let every one that nameth the name of Christ depart from iniquity . For let any man consider , can the Faith of Christ , and the hatred of God stand together ? Can any man be justified that does not love God ? Or can any man love God and sin at the same time ? And does not he love sin that falls under its temptation , and obeyes it in the lusts thereof , and delights in the vanity , and makes excuses for it , and returns to it with passion , and abides with pleasure ? This will not do it ; such a man cannot be justified for all his believing . But therefore the Apostle shews us a more excellent way : This is a true saying , and I will that thou affirm constantly , that they who have believed in God , be careful to maintain good works . The Apostle puts great force on this Doctrine , he arms it with a double Preface ; the saying is true , and it is to be constantly affirmed ; that is , it is not only true , but necessary ; it is like Pharaoh's dream doubled , because it is bound upon us by the decree of God , and it is unalterably certain , that every Believer must do good works , or his believing will signifie little ; nay more than so , every man must be careful to do good works ; and more yet , he must carefully maintain them , that is , not do them by fits and interrupted returns , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be incumbent upon them , to dwell upon them , to maintain good works , that is , to persevere in them . But I am yet but in the general ; be pleased to go along with me in these particular considerations . 1. No mans sins are pardoned , but in the same measure in which they are mortified , destroyed and taken away ; so that if Faith does not cure our sinful Natures it never can justifie , it never can procure our pardon . And therefore it is , that as soon as ever Faith in the Lord Jesus was Preached , at the same time also they preached Repentance from dead works : in so much that S. Paul reckons it among the fundamentals and first principles of Christianity ; nay , the Baptist preached repentance and amendment of life as a preparation to the Faith of Christ. And I pray consider ; can there be any forgiveness of sins without repentance ? But if an Apostle should preach forgiveness to all that believe , and this belief did not also mean that they should repent and forsake their sin , the Sermons of the Apostle would make Christianity nothing else but the Sanctuary of Romulus , a device to get together all the wicked people of the world , and to make them happy without any change of manners . Christ came to other purposes ; he came to sanctifie us and to cleanse us by his Word ; the word of Faith was not for it self , but was a design of holiness , and the very grace of God did appear , for this end ; that teaching us to deny all ungodliness and worldly lusts , we should live holily , justly , and soberly in this present world : he came to gather a People together ; not like Davids Army , when Saul pursued him , but the Armies of the Lord , a faithful people , a chosen generation ; and what is that ? The Spirit of God adds , a People zealous of good works . Now as Christ proved his power to forgive sins by curing the poor mans Palsie , because a man is never pardoned but when the punishment is removed ; so the great act of justification of a sinner , the pardoning of his sins is then only effected , when the spiritual evil is taken away : that 's the best indication of a real and an eternal pardon , when God takes away the hardness of the heart , the love of sin , the accursed habit , the evil inclination , the sin that doth so easily beset us : and when that is gone , what remains within us that God can hate ? Nothing stayes behind , but Gods creation , the work of his own hands , the issues of his holy Spirit . The Faith of a Christian is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it destroyes the whole body of sin ; and to suppose that Christ pardons a sinner , whom he doth not also purge and rescue from the dominion of sin , is to affirm that he justifies the wicked , that he calls good evil , and evil good , that he delights in a wicked person , that he makes a wicked man all one with himself ; that he makes the members of an harlot at the same time also the members of Christ : but all this is impossible , and therefore ought not to be pretended to by any Christian. Severe are those words of our Blessed Saviour , Every plant in me that beareth not fruit he taketh away : Faith ingrafts us into Christ ; by Faith we are inserted into the vine ; but the plant that is ingrafted , must also be parturient and fruitful , or else it shall be quite cut off from the root , and thrown into the everlasting burning : And this is the full and plain meaning of those words so often used in Scripture for the magnification of Faith , The just shall live by Faith : No man shall live by Faith but the just man ; he indeed is justified by Faith , but no man else ; the unjust and the unrighteous man hath no portion in this matter . That 's the first great consideration in this affair ; no man is justified in the least sense of justification , that is , when it means nothing but the pardon of sins , but when his sin is mortified and destroyed . 2. No man is actually justified , but he that is in some measure sanctified . For the understanding and clearing of which Proposition we must know , that justification when it is attributed to any cause , does not alwayes signifie justification actual . Thus when it is said in Scripture , We are justified by the death of Christ , it is but the same thing as to say , Christ dyed for us ; and he rose again for us too , that we might indeed be justified in due time , and by just measures and dispositions ; he dyed for our sins , and rose again for our justification ; that is , by his Death and Resurrection he hath obtained this power , and effected this mercy , that if we believe him and obey , we shall be justified and made capable of all the blessings of the Kingdom . But that this is no more but a capacity of pardon , of grace and of salvation , appears not only by Gods requiring Obedience as a condition on our parts ; but by his expresly attributing this mercy to us at such times and in such circumstances , in which it is certain and evident that we could not actually be justified ; for so saith the Scripture , We when we were enemies , were reconciled to God by the death of his Son ; and while we were yet sinners , Christ dyed for us ; that is , then was our Justification wrought on Gods part , that is , then he intended this mercy to us , then he resolved to shew us favour , to give us Promises , and Laws , and Conditions , and Hopes , and an infallible Oeconomy of Salvation ; and when Faith layes hold on this Grace , and this Justification , then we are to do the other part of it ; that is , as God made it potential by the Death and Resurrection of Christ , so we laying hold on these things by Faith , and working the Righteousness of Faith , that is , performing what is required on our parts , we , I say , make it actual ; and for this very reason it is that the Apostle puts more Emphasis upon the Resurrection of Christ than upon his Death . Who is he that condemneth ? It is Christ that dyed , yea rather , that is risen again . And Christ was both delivered for our sins , and is risen again for our justification ; implying to us , that as it is in the principal , so it is in the correspondent ; our sins indeed are potentially pardoned , when they are marked out for death and crucifixion ; when by resolving and fighting against sin we dye to sin daily , and are so made conformable to his Death ; but we must partake of Christs Resurrection before this Justification can be actual ; when we are dead to sin , and are risen again unto righteousness , then as we are partakers of his Death , so we shall be partakers of his Resurrection ( saith S. Paul ) that is , then we are truly , effectually , and indeed justified , till then we are not . He that loveth Gold shall not be justified , saith the wise Bensirach ; he that is covetous , let his Faith be what it will , shall not be accounted righteous before God , because he is not so in himself , and he is not so in Christ , for he is not in Christ at all ; he hath no righteousness in himself , and he hath none in Christ ; for if we be in Christ , or if Christ be in us , the Body is dead by reason of sin , and the Spirit is life because of righteousness : For this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that faithful thing , that is , the faithfulness is manifested ; the Emun , from whence comes Emunah , which is the Hebrew word for Faith , from whence Amen is derived . Fiat quod dictum est hinc inde ; hoc fidum est , when God and we both say Amen to our promises and undertakings . Fac fidelis sis fideli , cave fidem fluxam geras , said he in the Comedy , God is faithful , be thou so too , for if thou failest him , thy faith hath failed thee . Fides sumitur pro eo quod est inter utrumque placitum , says one ; and then it is true which the Prophet and the Apostle said , the Just shall live by Faith , in both senses : ex fide mea vivet , ex fide sua ; we live by Gods Faith , and by our own ; by his Fidelity , and by ours . When the righteousness of God becomes your righteousness , and exceeds the righteousness of the Scribes and Pharisees ; when the righteousness of the Law is fulfilled in us , by walking not after the flesh , but after the Spirit ; then we are justified by Gods truth and by ours , by his Grace , and our Obedience . So that now we see that Justification and Sanctification cannot be distinguished , but as words of Art signifying the various steps of progression in the same course , they may be distinguished in notion and speculation , but never when they are to pass on to material events ; for no man is justified but he that is also sanctified . They are the express words of S. Paul , Whom he did foreknow , them he did predestinate to be conformed to the image of his Son , to be like to Christ ; and then it follows , Whom he hath predestinated , so predestinated , them he hath also called , and whom he hath called , them he hath also justified ; and then it follows , Whom he hath justified , them he hath also glorified . So that no man is justified , that is , so as to signifie Salvation , but Sanctification must be precedent to it ; and that was my second consideration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which I was to prove . 3. I pray consider , that he that does not believe the promises of the Gospel , cannot pretend to Faith in Christ ; but the promises are all made to us upon the conditions of Obedience , and he that does not believe them as Christ made them , believes them not at all . In well doing commit your selves to God as unto a faithful Creator ; there is no committing our selves to God without well doing , For God will render to every man according to his deeds ; to them that obey unrighteousness , indignation and wrath ; but to them who by patient continuance in well-doing seek for glory , and honour , and immortality , to them eternal life . So that if Faith apprehends any other promises , it is illusion , and not Faith ; God gave us none such , Christ purchased none such for us ; search the Bible over and you shall find none such . But if Faith layes hold on these promises that are , and as they are , then it becomes an Article of our Faith , that without obedience and a sincere endeavour to keep Gods Commandments , no man living can be justified : And therefore let us take heed when we magnifie the free Grace of God , we do not exclude the conditions which this free Grace hath set upon us . Christ freely dyed for us , God pardons us freely in our first access to him ; we could never deserve pardon , because when we need pardon we are enemies , and have no good thing in us ; and he freely gives us of his Spirit , and freely he enables us to obey him , and for our little imperfect services he freely and bountifully will give us eternal life ; here is free Grace all the way , and he overvalues his pitiful services , who thinks that he deserves Heaven by them ; and that if he does his duty tolerably , eternal life is not a free gift to him , but a deserved reward . Conscius est animus meus , experientia testis , Mystica quae retuli dogmata vera scio . Non tamen idcirco scio me fore glorificandum , Spes mea crux Christi , gratia , non opera . It was the meditation of the wise Chancellor of Paris : I know that without a good life , and the fruits of repentance , a sinner cannot be justified , and therefore I must live well , or I must dye for ever : But if I do live holily , I do not think that I deserve Heaven , it is the Cross of Christ that procures me grace ; it is the Spirit of Christ that gives me grace ; it is the mercy and the free gift of Christ that brings me unto glory . But yet he that shall exclude the works of Faith from the Justification of a sinner by the blood of Christ , may as well exclude Faith it self ; for Faith it self is one of the works of God : it is a good work , so said Christ to them that asked him . [ What shall we do to work the works of God ? Jesus said , This is the work of God , that ye believe on him whom he hath sent . ] Faith is not only the foundation of good works , but it self is a good work , it is not only the cause of obedience , but a part of it ; it is not as the Son of Sirach calls it , initium adhaerendi Deo , a beginning of cleaving unto God , but it carries us on to the perfection of it . Christ is the Author and finisher of our Faith , and when Faith is finished , a good life is made perfect in our kind : Let no man therefore expect events for which he hath no promise , nor call for Gods fidelity without his own faithfulness , nor snatch at a promise without performing the condition ; nor think faith to be a hand to apprehend Christ , and to do nothing else ; for that will but deceive us , and turn Religion into words , and Holiness into hypocrisie , and the Promises of God into a snare , and the Truth of God into a ly . For when God made a Covenant of Faith , he made also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Law of Faith ; and when he admitted us to a Covenant of more mercy than was in the Covenant of works , or of the Law , he did not admit us to a Covenant of idleness , and an incurious walking in a state of disobedience , but the mercy of God leadeth us to repentance , and when he gives us better promises , he intends we should pay him a better obedience : when he forgives us what is past , he intends we should sin no more : when he offers us his graces , he would have us to make use of them ; when he causes us to distrust our selves , his meaning is we should rely upon him ; when he enables us to do what he commands us , he commands us to do all that we can . And therefore this Covenant of Faith and Mercy is also a Covenant of Holiness , and the grace that pardons us does also purifie us ; for so saith the Apostle , He that hath this hope purifies himself even as God is pure . And when we are so , then we are justified indeed ; this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Law of faith ; and by works in this sense , that is by the works of faith , by faith working by love , and producing fruits worthy of amendment of ife , we are justified before God. And so I have done with the affirmative Proposition of my Text ; you see that a man is justified by works . But there is more in it than this matter yet amounts to : for S. James does not say , we are justified by works , and are not justified by faith ; that had been irreconcileable with S. Paul ; but we are so justified by works , that it is not by Faith alone ; it is faith and works together : that is , it is by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the obedience of faith , by the works of Faith , by the Law of faith , by Righteousness Evangelical , by the conditions of the Gospel and the measures of Christ. I have many things to say in this particular ; but because I have but a little time left to say them in , I will sum it all up in this Proposition , That in the question of justification and salvation , faith and good works are no part of a distinction , but members of one entire body . Faith and good works together work the righteousness of God : That is , that I may speak plainly , justifying faith contains in it obedience ; and if this be made good , then the two Apostles are reconciled to each other , and both of them to the necessity , the indispensible necessity of a good life . Now that justifying and saving faith must be defined by something more than an act of understanding , appears not only in this , that S. Peter reckons faith as distinctly from knowledge , as he does from patience , or strength or brotherly kindness ; saying [ Add to your faith vertue , to vertue knowledge ] but in this also ; because an error in life , and whatsoever is against holiness , is against faith : And therefore S. Paul reckons the lawless and the disobedient , murderers of Parents , man-stealing and such things to be against sound Doctrines ; for the Doctrine of faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Doctrine that is according to godliness . And when S. Paul prayes against ungodly men , he adds this reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all men have not faith : meaning that wicked men are Infidels and Unbelievers , and particularly he affirms of him that does not provide for his own , that he hath denyed the Faith. Now from hence it follows that faith is godliness , because all wickedness is infidelity , it is an Apostacy from the faith . Ille erit , ille nocens qui me tibi fecerat hostem ; he that sins against God , he is the enemy to the faith of Jesus Christ , and therefore we deceive our selves if we place faith in the understanding only ; it is not that , and it does not well there , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Apostle , the Mystery of faith is kept no where , it dwells no where but in a pure conscience . For I consider that since all moral habits are best defined by their operation , we can best understand what faith is by seeing what it does . To this purpose hear S. Paul : By faith Abel offered up to God a more excellent Sacrifice than Cain . By faith Noah made an Ark. By faith Abraham left his Country and offered up his Son. By faith Moses chose to suffer affliction , and accounted the reproach of Christ greater than all the riches of Aegypt . In short , the children of God by faith subdued Kingdoms , and wrought righteousness : To work righteousness is as much the duty and work of faith as believing is . So that now we may quickly make an end of this great inquiry , whether a man is justified by faith , or by works , for he is so by both ; if you take it alone , faith does not justifie , but take it in the aggregate sense as it is used in the question of Justification by S. Paul , and then faith does not only justifie , but it sanctifies too ; and then you need to enquire no further ; obedience is a part of the definition of faith , as much as it is of Charity : This is love saith S. John , that we keep his Commandments . And the very same is affirmed of faith too by Bensirach , He that believeth the Lord will keep his Commandments . I have now done with all the Propositions expressed and implyed in the Text ; give me leave to make some practical Considerations , and so I shall dismiss you from this Attention . The rise I take from the words of S. Epiphanius speaking in praise of the Apostolical and purest Ages of the Church : There was at first no distinction of Sects and Opinions in the Church : she knew no difference of men , but good and bad ; there was no separation made , but what was made by piety or impiety , or ( sayes he ) which is all one , by fidelity and infidelity : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For faith hath in it the Image of godliness engraven , and infidelity hath the Character of wickedness and prevarication . A man was not then esteemed a Saint for disobeying his Bishop or an Apostle , nor for misunderstanding the hard sayings of S. Paul about predestination ; to kick against the laudable Customs of the Church was not then accounted a note of the godly party : and to despise Government was but an ill mark , and weak indication of being a good Christian. The Kingdom of God did not then consist in words , but in power , the power of godliness ; though now we are fallen into another method : we have turned all Religion into Faith , and our faith is nothing but the productions of interest or disputing ; it is adhering to a party , and a wrangling against all the world beside ; and when it is asked of what Religion he is of , we understand the meaning to be , what faction does he follow ; what are the Articles of his Sect , not what is the manner of his life : and if men be zealous for their party and that interest , then they are precious men , though otherwise they be covetous as the Grave , factious as Dathan , Schismatical as Corah , or proud as the falling Angels . Alas ! these things will but deceive us , the faith of a Christian cannot consist in strifes about words , and perverse disputings of men : These things the Apostle calls prophane and vain bablings ; and mark what he sayes of them , these things will encrease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are in themselves ungodliness , and will produce more ; they will encrease unto more ungodliness : but the faith of a Christian had other measures : that was faith then which made men faithful to their vows in Baptism . The faith of a Christian was the best security in contracts , and a Christians word was as good as his bond , because he was faithful that promised ; and a Christian would rather dye than break his word ; and was always true to his trust ; he was faithful to his friend , and loved as Jonathan did David . This was the Christian faith then : their Religion was to hurt no man , and to do good to every man , and so it ought to be : True Religion is to visit the Fatherless and Widow , and to keep our selves unspotted of the World. That 's a good religion , that 's pure and undefiled : so S. James , and S. Chrysostom defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true Religion to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ a pure faith and a godly life , for they make up the whole mystery of godliness ; and no man could then pretend to faith , but he that did do valiantly , and suffer patiently , and resist the Devil , and overcome the world . These things are as properly the actions of Faith , as alms is of Charity , and therefore they must enter into the moral definition of it : And this was truly understood by Salvian , that wise and godly Priest of Massilia ; what is faith , and what is believing ( saith he ) hominem fideliter Christo credere est fidelem Deo esse , h. e. fideliter Dei mandata servare . That man does faithfully believe in Christ who is faithful unto God , who faithfully keeps Gods commandments : and therefore let us measure our faith here by our faithfulness to God , and by our diligence to do our Masters Comandments ; for Christianorum omnis religio sine scelere & maculâ vivere , said Lactantius , the whole religion of a Christian is to live unblameably ; that is , in all holiness and purity of conversation . 2. When our faith is spoken of as the great instrument of justification and salvation , take Abraham's faith as your best pattern , and that will end the dispute , because that he was justified by faith when his faith was mighty in effect ; when he trusted in God , when he believed the promises , when he expected a resurrection of the dead , when he was strong in Faith , when he gave glory to God , when against hope he believed in hope ; and when all this past into an act of a most glorious obedience , even denying his greatest desires , contradicting his most passionate affections , offering to God the best thing he had , and exposing to death his beloved Isaac , his laughters , all his joy at the command of God. By this faith he was justified , saith S. Paul ; by these works he was justified , faith S. James ; that is , by this faith working this obedience . And then all the difficulty is over ; only remember this , your faith is weak and will do but little for you , if it be not stronger then all your secular desires and all your peevish angers . Thus we find in the holy Gospels , this conjunction declared necessary , Whatsoever things ye desire , when ye pray , believe that ye receive them , and ye shall have them . Here is as glorious an event promised to Faith as can be expressed , Faith shall obtain any thing of God. True ; but it is not Faith alone ; but faith in prayer ; Faith praying , not Faith simply believing . So S. James ; the prayer of Faith shall save the sick ; but adds , it must be the effectual fervent prayer of a righteous man ; so that faith shall prevail , but there must be prayer in faith , and fervour in prayer , and devotion in fervour , and righteousness in devotion , and then impute the effect to faith if you please , provided that it be declared , that effect cannot be wrought by Faith unless it be so qualified . But Christ adds one thing more ; When ye stand praying , forgive ; but if ye will not forgive , neither will your Father forgive you . So that it will be to no purpose to say a man is justified by faith , unless you mingle charity with it : for without the charity of forgiveness , there can be no pardon ; and then justification is but a word , when it effects nothing . 3. Let every one take heed that by an importune adhering to and relying upon a mistaken Faith , he do not really make a shipwrack of a right Faith. Hymenaeus and Alexander lost their Faith by putting away a good conscience ; and what matter is it of what Religion or Faith a man be of , if he be a Villain and a cheat , a man of no truth , and of no trust , a lover of the World , and not a lover of God ? But I pray consider , can any man have Faith that denyes God ? That 's not possible : and cannot a man as well deny God by an evil action , as by an heretical Proposition ? Cannot a man deny God by works as much as by words ? Hear what the Apostle sayes , They profess that they know God , but in works they deny him , being abominable and disobedient , and unto every good work reprobate . Disobedience is a denying God. Nolumus hunc regnare , is as plain a renouncing of Christ , as nolumus huic credere . It is to no purpose to say we believe in Christ and have Faith , unless Christ reign in our hearts by Faith. 4. From these premises we may see but too evidently , that though a great part of mankind pretend to be saved by Faith , yet they know not what it is , or else wilfully mistake it , and place their hopes upon sand , or the more unstable water . Believing is the least thing in a justifying Faith ; for Faith is a conjugation of many Ingredients , and faith is a Covenant , and faith is a Law , and faith is Obedience , and faith is a Work , and indeed it is a sincere cleaving to , and closing with the terms of the Gospel in every instance , in every particular . Alas ! the niceties of a spruce understanding , and the curious nothings of useless speculation , and all the opinions of men that make the divisions of heart , and do nothing else , cannot bring us one drop of comfort in the day of tribulation , and therefore are no parts of the strength of faith : Nay , when a man begins truly to fear God , and is in the Agonies of Mortification , all these new-nothings and curiosities will lye neglected by , as baubles do by Children when they are deadly sick : But that only is faith that makes us to love God , to do his will , to suffer his impositions , to trust his promises , to see through a cloud , to overcome the World , to resist the Devil , to stand in the day of tryal , and to be comforted in all our sorrows . This is that precious faith so mainly necessary to be insisted on , that by it we may be Sons of the free woman , liberi à vitiis ac ritibus , that the true Isaac may be in us , which is Christ according to the Spirit , the wisdom and power of God , a Divine vigour and life , whereby we are enabled with joy and cheerfulness to walk in the way of God. By this you may try your faith , if you please , and make an end of this question : Do you believe in the Lord Jesus , yea or no ? God forbid else , but if your faith be good it will abide the tryal . There are but three things that make the integrity of Christian faith ; believing the words of God , confidence in his goodness , and keeping his Commandments . For the first , it is evident that every man pretends to it ; if he calls himself Christian , he believes all that is in the Canon of the Scriptures ; and if he did not , he were indeed no Christian. But now consider , what think we of this Proposition ? All shall be damned who believe not the truth , but have pleasure in unrighteousness : Does not every man believe this ? Is it possible they can believe there is any such thing as unrighteousness in the World , or any such thing as damnation ; and yet commit that which the Scriptures call unrighteousness , and which all Laws , and all good men say is so ? Consider how many unrighteous men there are in the world , and yet how few of them think they shall be damned . I know not how it comes to pass , but men go upon strange principles , and they have made Christianity to be a very odd Institution , if it had not better measures than they are pleased to afford it . There are two great roots of all evil , Covetousness and Pride , and they have infected the greatest parts of mankind , and yet no man thinks himself to be either Covetous or Proud : And therefore whatever you discourse against these sins , it never hits any man , but like Jonathans Arrows to David , they fall short or they fly beyond : Salvian complained of it in his time , Hoc ad crimina nostra addimus , ut cum in omnibus rei simus , etiam bonos nos & sanctos esse credamus , This we add unto our crimes , we are the vilest persons in the world , and yet we think our selves to be good people , and when we die make no question but we shall go to Heaven . There is no cause of this , but because we have not so much faith as believing comes to , and yet most men will pretend not only to believe , but to love Christ all this while : And how do they prove this ? Truly they hate the memory of Judas , and curse the Jews that crucified Christ , and think Pilate a very miserable man , and that all the Turks are damned ; and to be called Caiphas is a word of reproach ; and indeed there are many that do not much more for Christ than this comes to ; things to as little purpose , and of as little signification . But so the Jews did hate the memory of Corah as we do of Caiphas , and they builded the Sepulchre of the Prophets ; and we also are angry at them that killed the Apostles and the Martyrs , but in the mean time we neither love Christ nor his Saints ; for we neither obey him , nor imitate them : And yet we should think our selves highly injured , if one should call us Infidels and haters of Christ. But I pray consider ; what is hating of any man , but designing and doing him all the injury and spite we can ? Does not he hate Christ that dishonours him , that makes Christs members the members of an harlot ? That doth not feed and clothe these members ? If the Jews did hate Christ when they crucified him , then so does a Christian too when he crucifies him again . Let us not deceive our selves ; a Christian may be damned as well as a Turk ; and Christians may with as much malice crucifie Christ as the Jews did : And so does every man that sins wilfully ; he spills the blood of Christ , making it to be spent in vain . He that hateth you , hateth me , he that receives you , receives me , said Christ to his Apostles . I wish the world had so much faith as to believe that ; and by this try whether we love Christ , and believe in him or no. I shall for the tryal of our faith ask one easie question ; Do we believe that the story of David and Jonathan is true ? Have we so much faith as to think it possible that two Rivals of a Crown should love so dearly ? Can any man believe this , and not be infinitely ashamed to see Christians ( almost all Christians ) to be irreconcileably angry , and ready to pull their brothers heart out , when he offers to take our Land or money from us ? Why do almost all men that go to Law for right hate one anothers persons ? Why cannot men with patience hear their titles questioned ? But if Christianity be so excellent a Religion , why are so very many Christians so very wicked ? Certainly they do not so much as believe the propositions and principles of their own Religion . For the body of Christians is so universally wicked , that it would be a greater change to see Christians generally live according to their profession , than it was at first from infidelity to see them to turn Believers : The conversion from Christian to Christian , from Christian in title to Christian in sincerity , would be a greater miracle then it was when they were converted from Heathen and Jew to Christian. What is the matter ? Is not repentance from dead works reckoned by S. Paul in Heb. 6. as one of the fundamental points of Christian Religion ? Is it not a piece of our Catechism , the first thing we are taught , and is it not the last thing that we practise ? We had better be without Baptism than without repentance , and yet both are necessary ; and therefore if we were not without faith , we should be without neither . Is not Repentance a forsaking all sin , and an intire returning unto God ? Who can deny this ? And is it not plainly said in Scripture , Vnless ye repent ye shall all perish ? But shew me the man that believes these things heartily : that is , shew me a true penitent , he only believes the doctrines of repentance . If I had time I should examine your faith by your confidence in God , and by your obedience . But if we fall in the meer believing , it is not likely we should do better in the other . But because all the promises of God are conditional , and there can be no confidence in the particular without a promise or revelation , it is not possible that any man that does not live well should reasonably put his trust in God. To live a wicked life , and then to be confident that in the day of our death God will give us pardon , is not faith , but a direct want of faith . If we did believe the promises upon their proper conditions , or believe that Gods Commandments were righteous and true , or that the threatnings were as really intended as they are terribly spoken , we should not dare to live at the rate we do : But wicked men have not faith , saith S. Paul , and then the wonder ceases . But there are such palpable contradictions between mens practices and the fundamentals of our faith , that it was a material consideration of our Blessed Saviour , When the Son of man comes shall he find faith upon earth ? Meaning it should be very hard and scant : every man shall boast of his own goodness ; sed virum fidelem , ( saith Solomon ) but a faithful man who can find ? Some men are very good when they are afflicted . Hanc sibi virtutem fractâ facit urceus ansâ , Et tristis nullo qui tepet igne focus ; Et teges & cimex , & nudi sponda grabati , Fit brevis atque eadem nocte dieque toga . When the gown of the day is the mantle of the night , and cannot at the same time cover the head , and make the feet warm ; when they have but one broken dish and no spoon , then they are humble and modest ; then they can suffer an injury , and bear contempt : but give them riches and they grow insolent ; fear and pusillanimity did their first work , and an opportunity to sin undoes it all . Bonum militem perdidisti , Imperatorem pessimum creasti , said Galba , you have spoiled a good Trooper when you made me a bad Commander . Others can never serve God but when they are prosperous , if they lose their fortune they lose their faith , and quit their Charity : Non rata fides ubi jam melior fortuna ruit ; if they become poor , they become lyars and deceivers of their trust , envious and greedy , restless and uncharitable ; that is , one way or other they shew that they love the world , and by all the faith they pretend to cannot overcome it . Cast up therefore your reckonings impartially ; see what is , what will be required at your hands : do not think you can be justified by faith , unless your faith be greater than all your passions ; you have not the learning , not so much as the common notices of faith , unless you can tell when you are covetous , and reprove your self when you are proud ; but he that is so , and knows it not ( and that is the case of most men ) hath no faith , and neither knows God , nor knows himself . To conclude . He that hath true justifying faith , believes the power of God to be above the powers of nature ; the goodness of God above the merit and disposition of our persons , the bounty of God above the excellency of our works , the truth of God above the contradiction of our weak arguings and fears , the love of God above our cold experience and ineffectual reason , and the necessities of doing good works above the faint excuses and ignorant pretences of disputing sinners : But want of faith makes us so generally wicked as we are , so often running to despair ; so often baffled in our resolutions of a good life : But he whose faith makes him more than Conqueror over these difficulties , to him Isaac shall be born even in his old age ; the life of God shall be perfectly wrought in him , and by this faith so operative , so strong , so lasting , so obedient , he shall be justified , and he shall be saved . THE END . A SERMON Preached at the CONSECRATION Of two Arch-Bishops and Ten Bishops , IN THE Cathedral Church of S. Patrick in DUBLIN . January 27. 1660. BY Jeremy Taylor D. D. Lord Bishop of Down and Connor . Sal liquefit , ut condiat . LONDON , Printed for R. Royston , Bookseller to the Kings most Excellent Majesty . 1666. To the CHRISTIAN READER . MY Obedience to the Commands of the Right Honourable the Lord Justices , and the most Reverend and Learned Primate , and to the desires of my Reverend Brethren , put it past my inquiry , whether I ought to publish this following Sermon . I will not therefore excuse it , and say it might have advantages in the Delivery , which it would want in the Reading ; and the ear would be kind to the Piety of it , which was apparent in the design , when the eye would be severe in its censure of those arguments , which as they could not be longer in that measure of time , so would have appeared more firm , if they could have had liberty to have been pursued to their utmost issue : But Reason lies in a little room , and Obedience in less ; and although what I have here said , may not stop the mouths of Men resolved to keep up a Faction , yet I have said enough to the sober and pious , to them who love Order , and hearken to the voice of the Spouse of Christ , to the Loving and to the Obedient : And for those that are not so , I have no argument fit to be used , but Prayer , and readiness to give them a Reason when they shall modestly demand it . In the mean time I shall only desire them to make use of those Truths which the more Learned of their party have by the evidence of fact been forced to confess . Rivet affirms that it descended ex veteris aevi reliquiis , that Presbyters should be assistants or conjoyned to the Bishops ( who is by this confessed to be the principal ) in the imposition of hands for Ordination . Walo Messalinus acknowledges it to be rem antiquissimam , a most ancient thing that these two Orders , ( viz. ) of Bishops and Presbyters , should be distinct , even in the middle , or in the beginning of the next age after Christ. Dd. Blondel places it to be 35 years after the death of S. John. Now then Episcopacy is confessed to be of about 1600 years continuance : and if before this they can shew any Ordination by meer Presbyters , by any but an Apostle , or an Apostolical man ; and if there were not visibly a distinction of Powers and Persons relatively in the Ecclesiastical Government ; or if they can give a rational account why they who are forced to confess the Honour and distinct Order of Episcopacy for about 16 Ages , should in the dark interval of 35 years ( in which they can pretend to no Monument or Record to the contrary ) yet make unlearned scruples of things they cannot colourably prove ; if ( I say ) they can reasonably account for these things , I for my part will be ready to confess that they are not guilty of the greatest , the most unreasonable and inexcusable schism in the world ; but else they have no colour to palliate the unlearned crime : for will not all wise men in the world conclude , that the Church of God which was then Holy , not in title only and design , but practically and materially ; and persecuted , and not immerged in secular temptations , could not all in one instant joyn together to alter that Form of Church Government , which Christ and his Apostles had so recently established , and without a Divine Warrant destroy a Divine Institution , not only to the confusion of the Hierarchy , but to the ruine of their own Souls ? It were strange that so great a change should be , and no good man oppose it : In toto orbe decretum est ; so S. Hierom : All the world consented in the advancement of the Episcopal Order : And therefore if we had no more to say for it , yet in prudence and piety we cannot say they would innovate in so great a matter . But I shall enter no further upon this enquiry ; only I remember that it is not very many months since the Bigots of the Popish party cryed out against us vehemently , and enquired , Where is your Church of England , since you have no Vnity ? for your Ecclesiastick head of Vnity , your Bishops , are gone : And if we should be desirous to verifie their Argument , so as indeed to destroy Episcopacy , we should too much advantage Popery , and do the most imprudent and most impious thing in the world . But blessed be God who hath restored that Government , for which our late King of glorious memory gave his blood : And that ( methinks ) should very much weigh with all the Kings true hearted Subjects , who should make it Religion not to rob that glorious Prince of the greatest honour of such a Martyrdom . For my part , I think it fit to rest in these words of another Martyr , S. Cyprian , Si quis cum Episcopo non sit , in Ecclesia non esse : He that is not with the Bishop is not in the Church : that is , he that goes away from him , and willingly separates , departs from Gods Church ; and whether he can then be with God , is a very material consideration , and fit to be thought on by all that think Heaven a more eligible good than the interests of a Faction , and the importune desire of rule can countervail . However , I have in the following Papers spoken a few things , which I hope may be fit to perswade them that are not infinitely prejudiced : and although two or three good Arguments are as good as two or three hundred , yet my purpose here was to prove the dignity and necessity of the Office and Order Episcopal , only that it might be as an Oeconomy to convey notice , and remembrances of the great duty incumbent upon all them that undertake this great charge . The Dignity and the Duty take one another by the hand , and are born together : only every Sheep of the Flock must take care to make the Bishops Duty as easie as it can , by Humility and Love , by Prayer and by Obedience . It is at the best very difficult , but they who oppose themselves to Government , make it harder and uncomfortable : But take heed , if they Bishop hath cause to complain to God of thee for thy perversness and uncharitable walking , thou wilt be the loser ; and for us we can only say in the words of the Prophet , We will weep day and night for the slain of the daughter of my people : But our comfort is in God : for we can do nothing without him , but in him we can do all things : And therefore we will pray , Domine , dabis pacem nobis , omnia enim opera nostra operatus es in nobis : God hath wrought all our works within us ; and therefore he will give us peace , and give us his Spirit . Finally , Brethren , pray for us , that the word of the Lord may have free course , and be glorified even as it is with you ; and that we may be delivered from unreasonable and wicked men , for all men have not Faith. A Consecration Sermon Preached at DUBLIN . SERM. IV. Luke XII . 42. And the Lord said , Who then is that faithful and wise Steward , whom his Lord shall make Ruler over his Houshold , to give them their portion of meat in due season . verse 43 Blessed is that Servant whom his Lord when he cometh shall find so doing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THese words are not properly a question , though they seem so , and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not interrogative , but hypothetical , and extends who to whosoever ; plainly meaning that whoever is a Steward over Christs houshold , of him God requires a great care , because he hath trusted him with a great employment . Every Steward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is in S. Matthew , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is in my Text ; Every Steward whom the Lord hath or shall appoint over the Family to rule it and to feed it , now and in all generations of men , as long as this Family shall abide on earth ; that is , the Apostles , and they who were to succeed the Apostles in the Stewardship , were to be furnished with the same power , and to undertake the same charge , and to give the same strict and severe accounts . In these words here is something insinuated , and much expressed . 1. That which is insinuated only is , who these Stewards are , whom Christ had , whom Christ would appoint over his Family the Church : they are not here named , but we shall find them out by their proper direction and indigitation by and by . 2. But that which is expressed , is the Office it self , in a double capacity . 1. In the dignity of it , It is a Rule and Government : [ whom the Lord shall make Ruler over his Houshold . ] 2. In the care and duty of it , which determines the Government to be paternal and profitable ; it is a rule , but such a rule as Shepherds have over their flocks , to lead them to good pastures , and to keep them within their appointed walks , and within their folds : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that 's the work , to give them a measure and proportion of nourishment : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so S. Matthew calls it : meat in the season ; that which is fit for them , and when it is fit ; meat enough , and meat convenient ; and both together mean that which the Greek Poets call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the strong wholsom dyet . 3. Lastly , Here is the reward of the faithful and wise dispensation . The Steward that does so , and continues to do so , till his Lord find him so doing , this man shall be blessed in his deed . [ Blessed is the Servant whom his Lord when he cometh shall find so doing . ] Of these in order . 1. Who are these Rulers of Christs Family : for though Christ knew it , and therefore needed not to ask ; yet we have disputed it so much and obeyed so little , that we have changed the plain hypothesis into an intangled question . The answer yet is easie as to some part of the inquiry : The Apostles are the first meaning of the Text ; for they were our Fathers in Christ , they begat Sons and Daughters unto God ; and were a spiritual paternity is evident : we need look no further for spiritual Government , because in the Paternal Rule all Power is founded ; they begat the Family by the power of the Word and the life of the Spirit , and they fed this Family , and ruled it by the word of their proper Ministry : They had the keyes of this house , the Stewards Ensign , and they had the Rulers place ; for they sat on twelve Thrones and judged the twelve Tribes of Israel . But of this there is no question . And as little of another proposition ; that this Stewardship was to last for ever , for the power of Ministring in this Office and the Office it self were to be perpetual : For the issues and powers of Government are more necessary for the perpetuating the Church , than for the first planting ; and if it was necessary that the Apostles should have a rod and a staff at first , it would be more necessary afterwards , when the Family was more numerous , and their first zeal abated , and their native simplicity perverted into arts of hypocrisie and forms of godliness , when Heresies should arise , and the love of many should wax cold . The Apostles had also a power of Ordination ; and that the very power it self does denote , for it makes perpetuity , that could not expire in the dayes of the Apostles ; for by it they themselves propagated a succession . And Christ having promised his Spirit to abide with his Church for ever , and made his Apostles the Channels , the Ministers and conveyances of it , that it might descend as the inheritance and eternal portion of the Family ; it cannot be imagined that when the first Ministers were gone , there should not others rise up in the same places , some like to the first , in the same Office and Ministry of the Spirit . But the thing is plain and evident in the matter of fact also : Quod in Ecclesiâ nunc geritur , hoc olim fecerunt Apostoli , said S. Cyprian ; What the Apostles did at first , that the Church does to this day , and shall do so for ever : For when S. Paul had given to the Bishop of Ephesus rules of Government in this Family , he commands that they should be observed till the coming of our Lord Jesus Christ : and therefore these authorities and charges are given to him and to his Successors ; it is the observation of S. Ambrose upon the warranty of that Text , and is obvious and undeniable . Well then , The Apostles were the first Stewards ; and this Office dies not with them , but must for ever be succeeded in ; and now begins the inquiry , who are the successors of the Apostles : for they are , they must evidently be the Stewards to feed and to rule this Family . There are some that say that all who have any portion of work in the Family , all the Ministers of the Gospel are these Stewards , and so all will be Rulers . The Presbyters surely ; for say they , Presbyter and Bishop is the same thing , and have the same name in Scripture , and therefore the Office cannot be distinguished : To this I shall very briefly say two things , which will quickly clear our way through this bush of thorns . 1. That the word Presbyter is but an honourable appellative used amongst the Jews , as Alderman amongst us ; but it signifies no order at all , nor was ever used in Scripture to signifie any distinct company or order of Clergy : And this appears not only by an induction in all the enumerations of the Offices Ministerial in the New Testament , * where to be a Presbyter is never reckoned either as a distinct Office , or a distinct Order ; but by its being indifferently communicated to all the Superior Clergy , and all the Princes of the People . 2. The second thing I intended to say is this , that although all the Superior Clergy had not only one , but divers common appellatives , all being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even the Apostolate it self being called a Deaconship * ; yet it is evident that before the common appellations were fixt into names of propriety , they were as evidently distinguished in their Offices and Powers , as they are at this day in their Names and Titles . To this purpose S. Paul gave to Titus the Bishop of Crete a special Commission , Command and Power to make Ordinations ; and in him , and in the person of Timothy he did erect a Court of Judicature even over some of the Clergy , who yet were called Presbyters ; against a Presbyter receive not an accusation but before two or three witnesses : there is the measure and the warranty of the Audientia Episcopalis , the Bishops Audience Court ; and when the accused were found guilty , he gives in charge to proceed to censures ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must rebuke them sharply , & you must silence them , stop their mouths , that 's S. Pauls word ; that they may no more scatter their venom in the ears and hearts of the people . These Bishops were commanded to set in order things that were wanting in the Churches , the same with that power of S. Paul , [ other things will I set in order when I come ] said he to the Corinthian Churches ; in which there were many who were called Presbyters , who nevertheless for all that name , had not that power : To the same purpose it is plain in Scripture , that some would have been Apostles that were not ; such were those whom the Spirit of God notes in the Revelation ; and some did love preeminence that had it not , for so did Diotrephes ; and some were Judges of questions , and all were not , for therefore they appealed to the Apostles at Jerusalem ; and S. Philip though he was an Evangelist , yet he could not give confirmation to the Samaritans whom he had baptized , but the Apostles were sent for , for that was part of the power reserved to the Episcopal or Apostolick Order . Now from these premises the conclusion is plain and easie . 1. Christ left a Government in his Church , and founded it in the persons of the Apostles . 2. The Apostles received this power for the perpetual use and benefit , for the comfort and edification of the Church for ever . 3. The Apostles had this Government , but all that were taken into the Ministry , and all that were called Presbyters had it not . If therefore this Government , in which there is so much disparity in the very nature and exercise and first original or it , must abide for ever ; then so must that disparity : If the Apostolate in the first stabiliment was this eminency of power , then it must be so ; that is , it must be the same in the succession , that it was in the foundation . For after the Church is founded upon its Governors , we are to expect no change of Government . If Christ was the Author of it , then as Christ left it , so it must abide for ever : for ever there must be the Governing and the governed , the Superior and the subordinate , the Ordainer and the ordained , the Confirmer and he confirmed . Thus far the way is straight , and the path is plain . The Apostles were the Stewards and the ordinary Rulers of Christs Family by virtue of the order and office Apostolical ; and although this be succeeded to for ever , yet no man for his now , or at any time being called a Presbyter or Elder can pretend to it ; for besides his being a Presbyter , he must be an Apostle too ; else , though he be called in partem sollicitudinis , and may do the office of assistance and under-stewardship , yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Government and Rule of the Family belongs not to him . But then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who are these Stewards and Rulers over the houshold now ? To this the answer is also certain and easie . Christ hath made the same Governors to day as heretofore ; Apostles still . For though the twelve Apostles are dead , yet the Apostolical order is not : it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a generative order , and begets more Apostles . Now who these minores Apostoli are , the successors of the Apostles in that Office Apostolical and supream regiment of souls , we are sufficiently taught in Holy Scriptures ; which when I have clearly shewn to you , I shall pass on to some more practical considerations . 1. Therefore , Certain and known it is , that Christ appointed two sorts of Ecclesiastick persons ; XII . Apostles , and the LXXII . Disciples ; to these he gave a limited commission ; to those a fulness of power ; to these a temporary imployment ; to those a perpetual and everlasting ; from these two societies founded by Christ , the whole Church of God derives the two superiour orders in the sacred Hierarchy ; and as Bishops do not claim a Divine right but by succession from the Apostles ; so the Presbyters cannot pretend to have been instituted by Christ , but by claiming a succession to the LXXII . And then consider the difference , compare the Tables , and all the world will see the advantages of argument we have ; for since the LXXII . had nothing but a mission on a temporary errand ; and more then that , we hear nothing of them in Scripture ; but upon the Apostles Christ powred all the Ecclesiastical power , and made them the ordinary Ministers of that Spirit which was to abide with the Church for ever ; the Divine institution of Bishops , that is , of Successors to the Apostles , is much more clear then that Christ appointed Presbyters , or Successors of the LXXII . And yet if from hence they do not derive it , they can never prove their order to be of Divine institution at all , much less to be so alone . But we may see the very thing it self ; the very matter of fact . S. James the Bishop of Jerusalem , is by S. Paul called an Apostle ; Other Apostles saw I none , save James the Lords Brother . For there were some whom the Scriptures call the Apostles of our Lord ; that is , such which Christ made by his Word immediately , or by his Spirit extraordinarily ; and even into this number and title , Matthias , and S. Paul , and Barnabas were accounted . * But the Church also made Apostles ; and these were called by S. Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Apostles of the Churches , and particularly Epaphroditus was the Apostle of the Philippians ; properly so ( faith Primasius , ) and what is this else but the Bishop saith Theodoret ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those who are now called Bishops were then called Apostles , saith the same Father . The sense and full meaning of which argument is a perfect commentary upon that famous prophecy of the Church , [ Instead of thy Fathers thou shalt have children whom thou mayst make Princes in all Lands ; ] that is , not only the twelve Apostles our Fathers in Christ , who first begat us , were to rule Christs Family , but when they were gone , their Children and Successors should arise in their stead : Et nati natorum , & qui nascentur ab illis , their direct Successors to all generations shall be Principes populi , that is , Rulers and Governours of the whole Catholick Church . De prole enim Ecclesiae crevit eidem paternita● , id est , Episcopi quos illa genuit , & Patres appellat , & constituit in sedibus Patrum , saith S. Austin ; the Children of the Church become Fathers of the faithful ; that is , the Church begets Bishops , and places them in the seat of Fathers , the first Apostles . After these plain and evident testimonies of Scripture , it will not be amiss to say , that this great affair relying not only upon the words of institution , but on matter of fact , passed forth into a demonstration and greatest notoriety by the Doctrine and Practice of the whole Catholick Church : For so S. Irenaeus , who was one of the most Ancient Fathers of the Church , and might easily make good his affirmative ; We can ( says he ) reckon the men who by the Apostles were appointed Bishops in Churches , to be their Successors unto us ; leaving to them the same power and authority which they had . Thus S. Polycarp was by the Apostles made Bishop of Smyrna ; S. Clement Bishop of Rome by S. Peter ; and divers others by the Apostles , saith Tertullian ; saying also that the Asian Bishops were consecrated by S. John. And to be short , that Bishops are the Successors of the Apostles in the Stewardship and Rule of the Church , is expresly taught by S. Cyprian , and S. Hierom , S. Ambrose , and S. Austin , by Euthymius , and Pacianus , by S. Gregory , and S. John Damascen , by Clarius à Muscula , and S. Sixtus , by Anacletus , and S. Isidore ; by the Roman Councel under S. Sylvester , and the Councel of Carthage : and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or succession of Bishops from the Apostles hands in all the Churches Apostolical was as certainly known as in our Chronicles we find the succession of our English Kings , and one can no more be denyed then the other . The conclusion from these Premises I give you in the words of S. Cyprian ; Cogitent Diaconi quod Apostolos , id est , Episcopos Dominus ipse elegerit , Let the Ministers know that Apostles , that is , the Bishops were chosen by our blessed Lord himself : and this was so evident , and so believed , that S. Austin affirms it with a nemo ignorat , No man is so ignorant but he knows this , that our blessed Saviour appointed Bishops over Churches . Indeed the Gnosticks spake evil of this Order ; for they are noted by three Apostles . S. Paul , S. Peter , and S. Jude , to be despisers of Government , and to speak evil of Dignities ; and what Government it was they did so despise , we may understand by the words of S. Jude , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the contradiction or gainsaying of Corah , who with his company rose up against Aaron the High Priest ; and excepting these who were the vilest of men , no man within the first 300 years after Christ , opposed Episcopacy . But when Constantine received the Church into his arms , he found it universally governed by Bishops ; and therefore no wise or good man professing to be a Christian , that is , to believe the Holy Catholick Church , can be content to quit the Apostolical Government , ( that by which the whole Family of God was fed , and taught , and ruled , ) and beget to himself new Fathers and new Apostles , who by wanting succession from the Apostles of our Lord , have no Ecclesiastical and Derivative Communion with these fountains of our Saviour . If ever Lirinensis's rule could be used in any question , it is in this : Quod semper , quod ubique , quod ab omnibus ; That Bishops are the Successors of the Apostles in this Stewardship , and that they did always rule the Family , was taught and acknowledged always , and every where , and by all men that were of the Church of God : and if these evidences be not sufficient to convince modest and sober persons in this question , we shall find our faith to fail in many other Articles , of which we yet are very confident : For the observation of the Lords day , the consecration of the holy Eucharist by Priests , the baptizing Infants , the communicating of Women , and the very Canon of the Scripture it self relye but upon the same probation ; and therefore the denying of Articles thus proved , is a way ( I do not say ) to bring in all Sects and Heresies , ( that 's but little ) but a plain path and inlet to Atheism and Irreligion ; for by this means it will not only be impossible to agree concerning the meaning of Scripture , but the Scripture it self , and all the Records of Religion will become useless , and of no efficacy or perswasion . I am entred into a Sea of matter , but I will break it off abruptly , and sum up this inquiry with the words of the Councel of Chalcedon , which is one of the four Generals , by our Laws made the measures of judging Heresies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is sacriledge to bring back a Bishop to the degree and order of a Presbyter . It is indeed a rifling the order , and intangling the gifts , and confounding the method of the Holy Ghost ; it is a dishonouring them whom God would honour , and a robbing them of those spiritual eminencies with which the Spirit of God does anoint the consecrated heads of Bishops . And I shall say one thing more , which indeed is a great truth , that the diminution of Episcopacy was first introduced by Popery ; and the Popes of Rome by communicating to Abbots , and other meer Priests , special graces to exercise some essential Offices of Episcopacy , have made this sacred Order to be cheap , and apt to be invaded . But then adde this : If Simon Magus was in so damnable a condition for offering to buy the gifts and powers of the Apostolical Order , what shall we think of them that snatch them away , and pretend to wear them whether the Apostles and their Successors will or no ? This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to belye the Holy Ghost ; that is the least of it : it is rapine and sacrilege , besides the heresie and schism , and the spiritual lye . For the Government Episcopal , as it was exemplified in the Synagogue , and practised by the same measures in the Temple , so it was transcribed by the eternal Son of God , who translated it into a Gospel Ordinance : it was sanctified by the Holy Spirit , who named some of the persons , and gave to them all power and graces from above : it was subjected in the Apostles first , and by them transmitted to a distinct Order of Ecclesiasticks : it was received into all Churches , consigned in the Records of the Holy Scriptures , preached by the universal voice of all the Christian World , delivered by notorious and uninterrupted practice , and derived to further and unquestionable issue by perpetual succession . I have done with the hardest part of the Text , by finding out the persons intrusted , the Stewards of Christs Family ; which though Christ only intimated in this place , yet he plainly enough manifested in others : The Apostles and their Successors the Bishops , are the men intrusted with this great charge ; God grant they may all discharge it well . And so I pass from the Officers to a consideration of the Office it self , in the next words ; Whom the Lord shall make Ruler over his Houshold , to give them their meat in due season . 2. The Office it self is the Stewardship , that is Episcopacy , the Office of the Bishop : The name signifies an Office of the Ruler indefinitely , but the word was chosen , and by the Church appropriated to those whom it now signifies , both because the word it self is a monition of duty , and also because the faithful were used to it in the dayes of Moses and the Prophets . The word is in the Prophecy of the Church , [ I will give to thee Princes in Peace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Bishops in Righteousness , ] upon which place S. Hierom sayes , Principes Ecclesiae vocat futuros Episcopos ; [ The Spirit of God calls them who were to be Christian Bishops , Principes , or chief Rulers , ] and this was no new thing ; for the chief of the Priests who were set over the rest , are called Bishops by all the Hellenist Jews . Thus Joel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop over the Priests ; and the son of Bani , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop and Visitor over the Levites ; and we find at the purging of the Land from Idolatry , the High Priest placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bishops over the House of God. Nay it was the appellative of the High Priest himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bishop Eleazar , the Son of Aaron the Priest , to whom is committed the care of Lamps , and the daily Sacrifice , and the holy unction . Now this word the Church retained , choosing the same Name to her superior Ministers , because of the likeness of the Ecclesiastical Government between the Old and New Testament . For Christ made no change but what was necessary : Baptism was a rite among the Jews , and the Lords Supper was but the post-coenium of the Hebrews changed into a mystery , from a type to a more real exhibition ; and the Lords Prayer was a collection of the most eminent devotions ; of the Prophets and Holy men before Christ , who prayed by the same Spirit ; and the censures Ecclesiastical were but an imitation of the proceedings of the Judaical Tribunals ; and the whole Religion was but the Law of Moses drawn out of its vail into clarity and manifestation ; and to conclude in order to the present affair , the Government which Christ left was the same as he found it ; for what Aaron and his Sons , and the Levites were in the Temple , that Bishops , Priests and Deacons are in the Church ; it is affirmed by S. Hierom more than once ; and the use he makes of it is this , Esto subjectus Pontifici tuo , & quasi animae parentem suscipe ; Obey your Bishop , and receive him as the nursing Father of your Soul. But above all , this appellation is made honourable by being taken by our blessed Lord himself ; for he is called in Scripture the great Shepherd and Bishop of our Souls . But our enquiry is not after the Name , but the Office , and the Dignity and Duty of it ; Ecclesiae gubernandae sublimis ac divina potestos ( so S. Cyprian calls it ) a High and a Divine power from God of governing the Church ; rem magnam & preciosam in conspectu Domini ( so S. Cyril ) a great and pretious thing in the sight of God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Isidor Pelusiot ; the utmost limit of what is desirable among men : But the account upon which it is so desirable , is the same also that makes it formidable . They who have tryed it , and did it conscientiously , have found the burden so great , as to make them stoop with care and labour ; and they who do it ignorantly or carelesly , will find it will break their bones : For the Bishops Office is all that duty which can be signified by those excellent words of S. Cyprian ; He is a Bishop or Overseer of the Brotherhood , the Ruler of the people , the Shepherd of the Flock , the Governour of the Church , the Minister of Christ , and the Priest of God. These are great titles , and yet less than what is said of them in Scripture , which calls them Salt of the Earth , Lights upon a candlestick , Stars and Angels , Fathers of our Faith , Embassadors of God , Dispensers of the Mysteries of God , the Apostles of the Churches , and the glory of Christ ; but then they are great burdens too : for the Bishop is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intrusted with the Lords people ; that 's a great charge , but there is a worse matter that follows ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop is he of whom God will require an account for all their souls : they are the words of S. Paul , and transcribed into the 40th Canon of the Apostles , and the 24th Canon of the Councel of Antioch . And now I hope the envy is taken off ; for the honour does not pay for the burden ; and we can no sooner consider Episcopacy in its dignity , as it is a Rule ; but the very nature of that Rule does imply so severe a duty , that as the load of it is almost insufferable , so the event of it is very formidable , if we take not great care . For this Stewardship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Principality and a Ministry . So it was in Christ ; he is Lord of all , and yet he was the Servant of all ; so it was in the Apostles , it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their lot was to be Apostles , and yet to serve and minister ; and it is remarkable , that in Isaiah the 70. use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop ; but there they use it for the Hebrew word nechosheth , which the Greeks usually render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the interlineary translation by Exactores . Bishops are only Gods Ministers and Tribute gatherers , requiring and overseeing them that they do their duty ; and therefore here the case is so , and the burden so great , and the dignity so allayed , that the envious man hath no reason to be troubled that his brother hath so great a load ; nor the proud man plainly to be delighted with so honourable a danger . It is indeed a Rule , but it is paternal ; it is a Government , but it must be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is neither a power to constrain , nor a commission to get wealth ; for it must be without necessity , and not for filthy lucre sake ; but it is a Rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so S. Luke , as of him that ministers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Mark , as of him that is servant of all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so S. John ; such a principality as he hath that washes the feet of the weary Traveller ; or if you please , take it in the words of our blessed Lord himself , that [ He that will be chief among you let him be your Minister , ] meaning that if under Christs Kingdom you desire Rule , possibly you may have it ; but all that rule under him are Servants to them that are ruled ; and therefore you get nothing by it , but a great labour and a busie employment , a careful life , and a necessity of making severe accounts . But all this is nothing but the general measures , I cannot be useful or understood unless I be more particular . The particulars we shall best enumerate by recounting those great conjugations of worthy offices and actions by which Christian Bishops have blessed and built up Christendom ; for because we must be followers of them , as they were of Christ , the recounting what they did worthily in their Generations , will not only demonstrate how useful , how profitable , how necessary Episcopacy is to the Christian Church , but it will at the same time teach us our duty , by what services we are to benefit the Church , in what works we are to be employed , and how to give an account of our Stewardship with joy . 1. The Christian Church was founded by Bishops , not only because the Apostles , who were Bishops , were the first Preachers of the Gospel , and Planters of Churches , but because the Apostolical men , whom the Apostles used in planting and disseminating Religion , were by all Antiquity affirmed to have been Diocesan Bishops ; insomuch that as S. Epiphanius witnesses , there were at the first disseminations of the faith of Christ , many Churches who had in them no other Clergy , but a Bishop and his Deacons , and the Presbyters were brought in afterwards as the harvest grew greater : But the Bishops names are known , they are recorded in the book of Life , and their praise is in the Gospel ; such were Timothy and Titus , Clemens and Linus , Marcus and Dionysius , Onesimus and Caius , Epaphroditus and S. James our Lords brother , Evodius and Simeon ; all which , if there be any faith in Christians that gave their lives for a testimony to the faith , and any truth in their stories ; and unless we who believe Thucydides and Plutarch , Livy and Tacitus , think that all Church story is a perpetual Romance , and that all the brave men , the Martyrs and the Doctors of the Primitive Church , did conspire as one man to abuse all Christendom for ever ; I say unless all these impossible suppositions be admitted , all these whom I have now reckoned were Bishops fixed in several Churches , and had Dioceses for their Charges . The consequent of this consideration is this : If Bishops were those upon whose Ministry Christ founded and built his Church , let us consider what great wisdom is required of them that seem to be Pillars : the Stewards of Christs Family must be wise ; that Christ requires : and if the Order be necessary to the Church , wisdom cannot but be necessary to the Order ; for it is a shame if they who by their Office are Fathers in Christ , shall by their unskilfulness be but Babes themselves , understanding not the secrets of Religion , the mysteries of Godliness , the perfections of the Evangelical Law , all the advantages and disadvantages in the Spiritual Life . A Bishop must be exercised in Godliness , a man of great experience in the secret conduct of Souls , not satisfied with an ordinary skill in making Homilies to the people , and speaking common exhortations in ordinary cases ; but ready to answer in all secret inquiries , and able to convince the gainsayers , and to speak wisdom amongst them that are perfect . If the first Bishops laid the foundation , their Successors must not only preserve whatsoever is fundamental , but build up the Church in a most holy Faith , taking care that no Heresie sap the foundation , and that no hay or rotten wood be built upon it ; and above all things , that a most holy life be superstructed upon a holy and unreproveable Faith. So the Apostles laid the foundation , and built the walls of the Church , and their Successors must raise up the roof as high as Heaven . For let us talk and dispute eternally , we shall never compose the controversies in Religion , and establish truth upon unalterable foundations , as long as men handle the word of God deceitfully , that is , with designs and little artifices , and secular partialities ; and they will for ever do so , as long as they are proud or covetous . It is not the difficulty of our questions , or the subtlety of our Adversaries that makes disputes interminable ; but we shall never cure the itch of disputing , or establish Unity , unless we apply our selves to humility , and contempt of riches . If we will be contending , let us contend like the Olive and the Vine , who shall produce best , and most fruit ; not like the Aspine and the Elm , which shall make most noise in a wind . And all other methods are a beginning at a wrong end . And as for the people ; the way to make them conformable to the wise and holy rules of Faith and Government , is by reducing them to live good lives . When the children of Israel gave themselves to gluttony and drunkenness , and filthy lusts , they quickly fell into abominable idolatries ; and S. Paul says , that men make shipwrack of their Faith by putting away a good conscience ; for the mystery of Faith is best preserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a pure conscience , saith the same Apostle : secure but that , and we shall quickly end our disputes , and have an obedient and conformable people ; but else never . 2. As Bishops were the first Fathers of Churches , and gave them being ; so they preserve them in being : For without Sacraments there is no Church , or it will be starved and dye ; and without Bishops there can be no Priests , and consequently no Sacraments ; and that must needs be a supreme Order from whence Ordination it self proceeds . For it is evident and notorious , that in Scripture there is no Record of Ordination , but an Apostolical hand was in it ; one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the chief , one of the superior and ruling Clergy ; and it is as certain in the descending ages of the Church , the Bishop always had that power , it was never denyed to him , and it was never imputed to Presbyters : and S. Hierom himself , when out of his anger against John Bishop of Jerusalem he endeavoured to equal the Presbyter with the Bishop , though in very many places he spake otherwise , yet even then also , and in that heat , he excepted Ordination , acknowledging that to be the Bishops peculiar . And therefore they who go about to extinguish Episcopacy , do as Julian did ; they destroy the Presbytery and starve the Flock , and take away their Shepheards , and dispark their pastures , and tempt Gods providence to extraordinaries , and put the people to hard shifts , and turn the channels of salvation quite another way , and leave the Church to a perpetual uncertainty , whether she be alive or dead , and the people destitute of the life of their Souls , and their daily bread , and their spiritual comforts , and holy blessings . The consequent of this is : If Sacraments depend upon Bishops , then let us take care that we convey to the people holy and pure materials , sanctified with a holy Ministry , and ministred by holy persons : For although it be true , that the efficacy of the Sacraments does not depend wholly upon the worthiness of him that ministers ; yet it is as true , that it does not wholly rely upon the worthiness of the Receiver ; but both together relying upon the goodness of God , produce all those blessings which are designed . The Minister hath an influence into the effect , and does very much towards it ; and if there be a failure there , it is a defect in one of the concurring causes ; and therefore an unholy Bishop is a great diminution to the peoples blessing . S. Hierom presses this severely : Impiè faciunt , &c. They do wickedly who affirm , that the holy Eucharist is consecrated by the words [ alone ] and solemn prayer of the Consecrator , and not also by his life and holiness : And therefore S. Cyprian affirms , that none but holy and upright men are to be chosen , who offering their Sacrifices worthily to God , may be heard in their prayers for the Lords people : but for others ; Sacrificia eorum panis luctus ( saith the Prophet Hosea , ) their Sacrifices are like the bread of sorrow , whoever eats thereof shall be defiled . This discourse is not mine but S. Cyprian's : and although his words are not to be understood dogmatically , but in the case of duty and caution ; yet we may lay our hands upon our hearts , and consider how we shall give an account of our Stewardship , if we shall offer to the people the bread of God with impure hands ; it is of it self a pure nourishment , but if it passes through an unclean vessel , it loses much of its excellency . 3. The like also is to be said concerning Prayer : For the Episcopal Order is appointed by God to be the great Ministers of Christs Priesthood , that is , to stand between Christ and the people in the entercourse of prayer and blessing . We will give our selves continually to prayer , said the Apostles , that was the one half of their employment ; and indeed a Bishop should spend very much of his time in holy prayer , and in diverting Gods judgments , and procuring blessings to the people ; for in all times , the chief of the Religion was ever the chief Minister of blessing . Thus Abraham blessed Abimelech , and Melchisedeck blessed Abraham , and Aaron blessed the people ; and without all controversie ( saith the Apostle ) the less is blessed of the greater . But then we know that God heareth not sinners ; and it must be the effectual fervent prayer of a righteous man that shall prevail , And therefore we may easily consider that a vitious Prelate is a great calamity to that Flock which he is appointed to bless and pray for . How shall he reconcile the penitents , who is himself at enmity with God ? How shall the Holy Spirit of God descend upon the Symbols at his Prayer who does perpetually grieve him , and quench his holy fires , and drive him quite away ? How shall he that hath not tasted of the Spirit by contemplation , stir up others to earnest desires of Coelestial things ? Or what good shall the people receive , when the Bishop layes upon their head a covetous or a cruel , an unjust or an impure hand ? But therefore , that I may use the words of S. Hierom ; Cum ab Episcopo gratia in populum transfundatur , & mundi totius & Ecclesiae totius condimentum sit Episcopus , &c. Since it is intended that from the Bishop grace should be diffused amongst all the people , there is not in the world a greater indecency than a holy office ministred by an unholy person , and no greater injury to the people , than that of the blessings which God sends to them by the ministeries Evangelical they should be cheated and defrauded by a wicked Steward . And therefore it was an excellent Prayer which to this very purpose was by the Son of Sirach made in behalf of the High-Priests the Sons of Aaron ; [ God give you wisdom in you heart to judge his people in Righteousness , that their good things be not abolished , and that their glory may endure for ever . ] 4. All the Offices Ecclesiastical alwayes were , and ought to be conducted by the Episcopal Order , as is evident in the universal Doctrine and Practice of the Primitive Church : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is the 40th Canon of the Apostles , Let the Presbyters and Deacons do nothing without leave of the Bishop : but that cafe is known . The consequent of this consideration is no other than the admonition in my Text : We are Stewards of the manifold grace of God , and dispensers of the mysteries of the Kingdom ; and it is required of Stewards that they be found faithful ; that we preach the word of God in season and out of season , that we rebuke and exhort , admonish and correct ; for these God calls Pastores Secundùm cor meum , Pastors according to his own heart , which feed the people with knowledge and understanding ; but they must also comfort the afflicted , and bind up the broken heart ; minister the Sacraments with great diligence , and righteous measures , and abundant charity , alwayes having in mind those passionate words of Christ of S. Peter , If thou lovest me , feed my sheep ; if thou hast any love to me , feed my lambs . And let us remember this also , that nothing can enforce the people to obey their Bishops as they ought , but our doing that duty and charity to them which God requires . There is reason in these words of S. Chrysostom , [ It is necessary that the Church should adhere to their Bishop as the body to the head , as plants to their roots , as rivers to their springs , as Children to their Fathers , as Disciples to their Masters . ] These similitudes express not only the relation and dependency , but they tell us the reason of the Duty : The Head gives light and reason to conduct the Body ; the Roots give nourishment to the Plants ; and the Springs , perpetual emanation of Waters to the Channels : Fathers teach and feed their Children ; and Disciples receive wise Instructions from their Masters : and if we be all this to the People , they will be all that to us ; and Wisdom will compel them to submit , and our Humility will teach them Obedience , and our Charity will invite their compliance ; our good example will provoke them to good works , and our meekness will melt them into softness and flexibility : For all the Lords People are Populus voluntarius , a free and willing people ; and we , who cannot compel their bodies , must thus constrain their Souls , by inviting their Wills , by convincing their Understandings , by the beauty of fair example , the efficacy and holiness , and the demonstrations of the Spirit This is experimentum ejus qui in nobis loquitur Christus , The experiment of Christ that speaketh in us : For to this purpose those are excellent words which St. Paul spake , [ Remember them who have the rule over you , whose faith follow , considering the end of their conversation . ] There lies the demonstration ; and those Prelates who teach good life , whose Sermons , are the measures of Christ , and whose Life is a copy of their Sermons , these must be followed , and surely these will ; for these are burning and shining Lights : but if we hold forth false fires , and by the amusement of evil example call the Vessels that sail upon a dangerous Sea to come upon a Rock , or an iron Shore instead of a safe Harbour , we cause them to make shipwreck of their precious Faith , and to perish in the deceitful and unstable water : Vox operum fortiùs sonat quàm verborum : A good Life is the strongest argument that your Faith is good , and a gentle voice will be sooner entertained than a voice of thunder ; but the greatest eloquence in the world is meek spirit , and a liberal hand ; these are the two Pastoral Staves the Prophet speaks of , nognam & hovelim , beauty and bands ; he that hath the staff of the beauty of holiness , the ornament of fair example , he hath also the staff of bands , atque in funiculis Adam trahet eos , in vinculis charitatis , as the Prophet Hosea's expression is , he shall draw the people after him by the cords of a man , by the bands of a holy charity . But if against all these demonstrations any man will be refractory , we have instead of a Staff an Apostolical Rod , which is the last and latest remedy , and either brings to repentance , or consigns to ruine and reprobation . If there were any time remaining , I could reckon that the Episcopal Order is the Principle of Unity in the Church ; and we see it is so , by the innumerable Sects that sprang up when Episcopacy was persecuted . I could add , how that Bishops were the cause that S. John wrote his Gospel ; that the Christian Faith was for 300 years together bravely defended by the Sufferings , the Prisons , and Flames , the Life and Death of Bishop , as the principal Combatants ; that the Fathers of the Church , whose Writings are held in so great veneration in all the Christian World , were almost all of them Bishops . I could add , That the Reformation of Religion in England was principally by the Preachings and the Disputings , the Writings and the Martyrdom of Bishops : That Bishops have ever since been the greatest defensatives against Popery : That England and Ireland were governed by Bishops ever since they were Christian , and under their Conduct have for so many Ages enjoyed all the blessings of the Gospel . I could add also , That Episcopacy is the great stabiliment of Monarchy ; but of this we are convinced by a sad and too dear bought Experience : I could therefore instead of it , say , That Episcopacy is the great ornament of Religion ; That as it rescues the Clergy from contempt , so it is the greatest preservative of the Peoples Liberty from Ecclesiastick Tyranny on one hand ( the Gentry being little better than Servants while they live under the Presbytery ) , and Anarchy and Licentiousness on the other ; That it endears Obedience , and is subject to the Laws of Princes , and is wholly ordained for the good of Mankind , and the benefit of Souls . But I cannot stay to number all the Blessings which have entered into the World at this door : I only remark these because they describe unto us the Bishops Imployment , which is , to be busie in the service of Souls , to do good in all capacities , to serve every mans need , to promote all publick benefits . to cement Governments , to establish Peace , to propagate the Kingdom of Christ , to do hurt to no man , to do good to every man ; that is , so to minister , that Religion and Charity , publick Peace and Private Blessings may be in their exaltation . As long as it was thus done by the Primitive Bishops , the Princes and the People gave them all honour ; Insomuch that by a Decree of Constantine the Great , the Bishop had power given him to retract the Sentences made by the Presidents of Provinces ; and we find in the Acts of S. Nicholas , that he rescued some innocent persons from death when the Executioner was ready to strike the fatal blow ; which thing , even when it fell into inconvenience , was indeed forbidden by Arcadius and Honorius ; but the confidence and honour was only changed , it was not taken away ; for the condemned Criminal had leave to appeal to the Audientia Episcopalis , to the Bishops Court. This was not any right which the Bishops could challenge , but a reward of their Piety ; and so long as the holy Office was holily administred , the World found so much comfort and security , so much justice and mercy , so many temporal and spiritual Blessings consequent to the Ministries of that Order , that , as the Galatians to S. Paul , men have plucked out their eyes to do them service , and to do them honour : For then Episcopacy did that good that God intended by it ; it was a Spiritual Government , by Spiritual Persons , for Spiritual Ends : Then the Princes and the People gave them honours , because they deserved and sought them not ; then they gave them wealth , because they would dispend it wisely , frugally , and charitably : Then they gave them power , because it was sure to be used for the defence of the innocent , for the relief of the oppressed , for the punishment of evil doers , and the reward of the virtuous : Then they desired to be judged by them , because their Audiences or Courts did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they appeased all furious Sentences , and taught gentle Principles , and gave merciful Measures , and in their Courts were all Equity and Piety , and Christian Determinations . But afterwards , when they did fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into secular methods , and made their Counsels vain by pride , and dirtied their sentences with money , then they became like other men ; and so it will be , unless the Bishops be more holy then other men : but when our sanctity and severity shall be as eminent as the calling is , then we shall be called to Councels , and sit in publick meetings , and bring comfort to private Families , and rule in the hearts of men by a jus relationis , such as was between the Roman Emperors and the Senate ; they courted one another into power , and in giving honour strived to out-do each other for from an humble wise man , no man will snatch an imployment that is honourable ; but from the proud and from the covetous every man endeavours to wrest it , and thinks it lawful prize . My time is now done ; and therefore I cannot speak to the third part of my text , the reward of the good Steward and of the bad ; I shall only mention it to you in a short exhortation , and so conclude . In the Primitive Church a Bishop was never admitted to publick penance ; not only because in them every crime is ten , and he that could discern a publick shame , could not deserve a publick honor ; nor yet only because every such punishment was scandalous , and did more evil by the example of the crime , then it could do good by the example of the punishment ; but also because no spiritual power is higher then the Episcopal , and therefore they were to be referred to the Divine judgment , which was likely to fall on them very heavily : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Lord will cut the evil Stewards asunder ; he will suffer Schisms and Divisions to enter in upon us , and that will sadly cut us asunder ; but the evil also shall fall upon their persons , like the punishment of quartering Traitors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment with the circumstances of detestation and exemplarity . Consider therefore what is your great duty . Consider what is your great danger . The lines of duty I have already described ; only remember how dear and pretious Souls are to God , since for their salvation Christ gave his bloud , and therefore will not easily lose them , whom though they had sinned against him , yet he so highly valued ; remember that you are Christs Deputies in the care of Souls , and that you succeed in the place of the Apostles . Non est facile stare loco Pauli , & tenere gradum Petri ; You have undertaken the work of S. Paul , and the Office of S. Peter , and what think you upon this account will be required of us ? S. Hierom expresses it thus . The wisdom and skill of a Bishop ought to be so great , that his countenance , his gesture , his motion , every thing should be vocal , ut quicquid agit , quicquid loquitur , doctrina sit Apostolorum : that whatever he does or speaks be doctrine Apostolical . The ancient Fathers had a pious opinion , that besides the Angel guardian which is appointed to the guard of every man , there is to every Bishop a second Angel appointed to him at the Consecration ; and to this Origen alludes , saying that every Bishoprick hath two Angels , the one visible and the other invisible . This is a great matter , and shews what a precious thing that Order and those Persons are in the eyes of God ; but then this also means , that we should live Angelick lives , which the Church rarely well expresses by saying , that Episcopal dignity is the Ecclesiastick state of perfection , and supposes the persons to be so far advanced in holiness , as to be in the state of confirmation in grace . But I shall say nothing of these things , because it may be they press too hard ; but the use I shall make of it upon occasion of the reward of the good and bad Steward , is to remind you of your great danger . For if it be required of Bishops to be so wise and so holy , so industrious and so careful , so busie and so good up to the height of best examples ; if they be anointed of the Lord , and are the Husbands of the Churches ; if they be the Shepherds of the flock , and Stewards of the houshould ; it is very fit they consider their danger , that they may be careful to do their duty . S. Bernard considers it well in his Epistle to Henry Archbishop of Sens ; If I lying in my Cell , and smoaking under a Bushel , not shining , yet cannot avoid the breath of the winds , but that my light is almost blown out ; what will become of my Candle , if it were placed on a candelstick and set upon a hill ? I am to look to my self alone , and provide for my own salvation ; and yet I offend my self , I am weary of my self , I am my own scandal and my own danger ; my own eye , and mine own belly , and my own appetite find me work enough ; and therefore God help them who besides themselves are answerable for many others . Jacob kept the Sheep of Laban ; and we keep the Sheep of Christ ; and Jacob was to answer for every Sheep that was stoln , and every lamb that was torn by the wild beast ; and so shall we too , if by our fault one of Christs Sheep perish ; and yet it may be there are 100000 Souls committed to the care and conduct of some one Shepherd , who yet will find his own Soul work enough for all his care and watchfulness . If any man should desire me to carry a Frigat into the Indies , in which a 100 men were imbarqued ; I were a mad man to undertake the charge without proportionable skill : and therefore when there is more danger , and more Souls , and rougher Seas , and more secret Rocks , and horrible storms , and the shipwrack is an eternal loss , the matter will then require great consideration in the undertaking , and greatest care in the conduct . Upon this account we find many brave persons in the first and in the middle ages of the Church with great resolution refusing Episcopacy . I will not speak of those who for fear of Martyrdom declined it , but those who for fear of damnation did refuse . S. Bernard was by three rich Cities severally called to be their Bishop , and by two to be their Arch-Bishop , and he refused them ; S. Dominicus refused four successively ; S. Thomas Aquinas refused the Archbishoprick of Naples , and Vincentius Ferrerius would not accept of Valentia , or Ilerda ; and Bernardinus Senensis refused the Bishopricks of Sens , Vrbin and Ferrara . They had reason ; and yet if they had done amiss in that Office which they declined , it had been somthing more excusable ; but if they that seek it be as careless in the Office as they are greedy of the honour , that will be found intolerable . Electus Episcopus ambulat in disco , recusans volvitur in areâ , said the Hermit in S. Hierom , The Bishop walks upon round and trundling stones , but he that refuses it , stands upon a floor . But I shall say no more of it ; because I suppose you have read it and considered it in S. Chrysostoms six books de sacerdotio , in the Apologetie of S. Greg. Naz. in the pastoral of S. Greg. of Rome ; in S. Dionysius's 8 th . Epistle to Demophilus ; in the letters of Epiphanius to S. Hierom , in S. Austins Epistle to Bishop Valerius , in S. Bernards life of S. Malcaby , in S. Hieroms 138. Epistle to Fabiola . These things I am sure you could not read without trembling ; and certainly , if it can belong to any Christian , then [ work out your salvation with fear and trembling ] that 's the Bishops burden . For the Bishop is like a man that is surety for his friend ; he is bound for many , and for great sums ; what is to be done in this case , Solomons answer is the way : Do this now , my Son , deliver thy self , make sure thy friend , give not sleep to thine eyes , nor slumber to thine eye-lids : that is , be sedulous to discharge thy trust , to perform thy charge ; be zealous for souls , and careless of money ; and remember this , that even in Christs Family there was one sad example of an Apostate Apostle ; and he fell into that fearful estate merely by the desire and greediness of money . Be warm in zeal , and indifferent in thy temporalities : For he that is zealous in temporals , and cold in the spiritual ; he that doth the accessories of his calling by himself , and and the principal by his Deputies ; he that is present at the feast of Sheep-shearing , and puts others to feed the flock , hath no sign at all upon him of a good Shepherd . It is not fit for us to leave the word of God , and to serve tables , said the Apostles : And if it be a less worthy Office to serve the Tables even of the poor , to the diminution of our care in the dispensation of Gods Word , it must needs be an unworthy employment to leave the Word of God , and to attend the rich and superfluous furniture of our own Tables . Remember the quality of your Charges . Civitas est , Vigilate ad custodiam & concordiam ; sponsa est , studete am●ri ; oves sunt , intendite pastui : The Church is a Spouse ; the Universal Church is Christs Spouse , but your own Diocess is yours ; behave your selves so that ye be beloved : Your people are as Sheep , and they must be fed , and guided , and preserved , and healed , and brought home : The Church is a City , and you are the watchmen ; take care that the City be kept at unity in it self ; be sure to make peace amongst your people , suffer no hatreds , no quarrels , no Suits at Law amongst the Citizens , which you can avoid ; make peace in your Diocesses by all the ways of prudence , piety , and authority that you can ; and let not your own corrections of criminals be to any purpose but for their amendment , for the cure of offenders as long as there is hope , and for the security of those who are sound and whole : Preach often , and pray continually ; let your Discipline be with charity , and your Censures flow ; let not Excommunications pass for trifles , and drive not away the fly from your brothers forehead with a hatchet ; give Counsel frequently , and Dispensations seldom , but never without necessity or great charity ; let every place in your Diocess say , Invenerunt me vigiles , the Watchmen have found me out , hassovelim ; They that walk the City round have sought me out and found me : Let every one of us ( as St. Paul's expression is ) shew himself a Workman that shall not be ashamed ; operarium inconfusibilem , mark that , such a labourer as shall not be put to shame for his illness or his unskilfulness , his falsness and unfaithfulness , in that day when the great Bishop of Souls shall make his last and dreadful Visitation ; For be sure , there is not a carkase nor a skin , not a lock of wooll nor a drop of milk of the whole Flock , but God shall for it call the Idol Shepherd to a severe account : And how , think you , will his anger burn , when he shall see so many Goats standing at his left hand , and so few Sheep at his right ? and upon inquiry shall find , that his Ministring Shepherds were Wolves in Sheeps cloathing ? and that by their ill Example , or pernicious Doctrines , their care of Money , and carelesness of their Flocks , so many Souls perish ; who if they had been carefully and tenderly , wisely and conscientiously handled , might have shined as bright as Angels ? And it is a sad consideration to remember , how many Souls are pitifully handled in this World , and carelesly dismissed out of this World ; they are left to live at their own rate , and when they are sick they are bidden to be of good comfort , and then all is well ; who when they are dead , find themselves cheated of their precious and invaluable Eternity . Oh , how will those Souls in their eternal Prisons for ever curse those evil and false Guides ! And how will those evil Guides themselves abide in Judgment , when the Angels of wrath snatch their abused People into everlasting Torments ? For will God bless them , or pardon them , by whom so many Souls perish ? Shall they reign with Christ who evacuate the death of Christ , and make it useless to dear Souls ? Shall they partake of Christs Glories , by whom it comes to pass that there is less joy in Heaven it self , even because sinners are not converted , and God is not glorified , and the people is not instructed , and the Kingdom of God is not filled ? Oh no ; the curses of a false Prophet will fall upon them , and the reward of the evil Steward will be their portion ; and they who destroyed the Sheep , or neglected them , shall have their portion with Goats for ever and ever in everlasting burnings , in which it is impossible for a man to dwell . Can any thing be beyond this ? beyond damnation ? Surely a man would think , not : And yet I remember a severe saying of S. Gregory , Scire debent Prelati , quod tot mortibus digni sunt , quot perditionis exempla ad subditos extenderunt ; One damnation is not enough for an evil Shepherd ; but for every Soul who dies by his evil example or pernicious carelesness , he deserves a new death , a new damnation . Let us therefore be wise and faithful , walk warily , and watch carefully , and rule diligently , and pray assiduously ; for God is more propense to rewards then to punishments ; and the good Steward that is wise and faithful in his dispensation , shall be greatly blessed : But how ? He shall be made ruler over the houshold . What is that ? for he is so already . True ; but he shall be much more ; Ex dispensatore faciet procuratorem ; God will treat him as Joseph was treated by his Master ; he was first a Steward , and then a Procurator , one that ruled his Goods without account , and without restraint : Our Ministry shall pass into Empire , our Labour into Rest , our Watchfulness into Fruition , and our Bishoprick to a Kingdom . In the mean time our Bishopricks are a great and weighty Care , and in a spiritual sence our Dominion is founded in Grace , and our Rule is in the hearts of the people , and our Strengths are the Powers of the Holy Ghost , and the Weapons of our warfare are Spiritual ; and the Eye of God watches over us curiously , to see if we watch over our Flocks by day and by night : And though the Primitive Church ( as the the Ecclesiastick Histories observe ) when they deposed a Bishop from his Office , ever concealed his Crime , and made no Record of it ; yet remember this , that God does and will call us to a strict and severe account : Take heed that you may never hear that fearful Sentence , I was hungry , and ye gave me no meat . If you suffer Christs little ones to starve , it will be required severely at your hands : And know this , that the time will quickly come in which God shall say unto thee in the words of the Prophet , Where is the Flock that was given thee , thy beautiful Flock ? What wilt thou say when he shall visit thee ? God of his mercy grant unto us all to be so faithful and so wise as to convert Souls , and to be so blessed and so assisted , that we may give an account of our Charges with joy , to the glory of God , to the edification and security of our Flocks , and the salvation of our own Souls , in that day when the great Shepherd and Bishop of our Souls shall come to Judgment , even our Lord and Saviour Jesus Christ ; To whom , with the Father and the Holy Ghost , be all Honour and Glory , Love and Obedience , now and for evermore , Amen . FINIS . Thursday , May 9. ORdered , That the Speaker do give the Reverend Father in God , the Lord Bishop of Down , the Thanks of this House for his yesterdays pains ; and that he desire him to Print his Sermon . John Keating , Cler. Parl. 11 die Maii , 1661. ORdered , That Sir Theophilus Jones Knight , Marcus Trever Esq Sir William Domvile Knight , His Majesties Attorney General , and Richard Kirle Esq be and are hereby appointed a Committee to return Thanks unto the Lord Bishop of Down for his Sermon Preached on Wednesday last unto the Lords Justices , and Lords Spiritual and Temporal , whereunto the House of Commons were invited ; and that they desire his Lordship from this House to cause the same to be forthwith printed and published . Copia Vera. Ex. per Philip Ferneley , Cler. Dom. Com. A SERMON Preached at the Opening of the PARLIAMENT OF IRELAND , May 8. 1661. Before the Right Honourable the Lords Justices , and the Lords Spiritual and Temporal , and the Commons . BY Jeremy Lord Bishop of Down and Connor . Salus in multitudine consulentium . LONDON , Printed for R. Royston , Bookseller to the Kings most Excellent Majesty . 1666. To the Right Honourable The Lords Spiritual and Temporal , and Commons of Ireland Assembled in PARLIAMENT . My Lords and Gentlemen , I Ought not to dispute Your Commands for the printing my Sermon of Obedience , left my Sermon should be protestatio contra factum : here I Know my Example would be the best Vse to this Doctrine , and I am sure to find no inconveniency so great as that of Disobedience ; neither can I be confident that I am wise in any thing but when I obey ; for then I have the Wisdom of my Superior for my warrant , or my excuse . I remember the saying of Aurelius the Emperor , Aequius est me tot & talium amicorum consilium , quam tot tales meam unius voluntatem sequi . I could easily have pretended excuses ; but that day I had taught others the contrary , and I would not shed that Chalice which my own hands had newly filled with Waters issuing from the Fountains of Salvation . My eyes are almost grown old with seeing the horrid mischiefs which came from Rebellion and Disobedience ; and I would willingly now be blessed with observation of Peace and Righteousness , Plenty and Religion , which do already , and I hope shall for ever , attend upon Obedience to the best KING and the best CHVRCH in the World. I see no objection against my hopes , but that which ought least of all in this case to be pretended : Men pretend Conscience against Obedience ; expresly against S. Paul's Doctrine , teaching us to obey for conscience sake ; but to disobey for Conscience in a thing indifferent , is never to be found in the Books of our Religion . It is very hard when the Prince is forc'd to say to his rebellious Subject , as God did to his stubborn People , Quid faciam tibi ? I have tried all the ways I can to bring thee home , and what shall I now do unto thee ? The Subject should rather say , Quid me vis facere ? What will thou have me to do ? This Question is the best end of Disputations . Corrumpitur atque dissolvitur Imperantis officium , si quis ad id quod facere jussus est , non obsequio debito , sed consilio non considerato respondeat , said one in A. Gellius : When a Subject is commanded to obey , and he disputes , and says , Nay , but the other is better ; he is like a Servant that gives his Master necessary Counsel , when he requires of him a necessary Obedience : Utilius parere edicto quam efferre consilium ; he had better obey than give counsel , by how much it is better to be profitable than to be witty , to be full of goodness rather than full of talk and Argument . But all this is acknowledged true in strong men , but not in the weak ; in vigorous , but not in tender Consciences ; for Obedience is strong Meat , and will not down with weak stomacks : As if in the World any thing were easier than to obey ; for we see that the food of Children is Milk and Laws ; the Breast-milk of their Nurses and the Commands of their Parents is all that Food and Government by which they are kept from harm and hunger , and conducted to life and wisdom . And therefore they that are weak Brethren , of all things in the World have the least reason to pretend an excuse for Disobedience ; for nothing can secure them but the wisdom of the Laws ; for they are like Children in minority , they cannot be trusted to their own conduct , and therefore must live at the publick charge , and the wisdom of their Superiors is their guide and their security . And this was wisely advised by S. Paul , Him that is weak in the Faith receive , but not to doubtful disputations ; that 's not the way for him ; Children must not dispute with their Fathers and their Masters : If old men will dispute , let them look to it ; that 's meat for the strong indeed , though it be not very nutritive : but the Laws and the Counsels , the Exhortations and the Doctrines of our Spiritual Rulers , are the measures by which God hath appointed Babes in Christ to become Men , and the weak to become strong ; and they that are not to be received to doubtful disputations , are to be received with the arms of Love , into the embraces of a certain and regular Obedience . But it would be considered , That Tenderness of Conscience is an equivocal term , and does not always signifie in a good sense : For a Child is of tender flesh ; but he whose foot is out of joint , or hath a bile in his arm , or hath strained a sinew , is much more tender . The tenderness of age is that weakness that is in the ignorant and the new beginners : the tenderness of a bile , that is soreness indeed rather than tenderness , is of the diseased , the abused , and the mis-perswaded . The first indeed are to be tenderly dealt with , and have usages accordingly ; but that is the same I have already told ; you must teach them , you must command them , you must guide them , you must chuse for them , you must be their Guardians , and they must comport themselves accordingly . But for that tenderness of Conscience which is the disease and soreness of Conscience , it must be cured by Anodynes and soft usages , unless they prove ineffective , and that the Launcet be necessary . But there are amongst us such tender Stomacks that cannot endure Milk , but can very well digest Iron ; Consciences so tender , that a Ceremony is greatly offensive , but Rebellion is not ; a Surplice drives them away as a bird affrighted with a man of clouts , but their Consciences can suffer them to despise Government , and speak evil of Dignities , and curse all that are not of their Opinion , and disturb the Peace of Kingdoms , and commit Sacrilegs , and account Schism the character of Saints . The true Tenderness of Conscience is , 1. That which is impatient of a Sin. 2. It will not endure any thing that looks like it ; And 3. It will not give offence . Now since all Sin is Disobedience , 1. It will be rarely contingent that a man in a Christian Commonwealth shall be tied to disobey , to avoid Sin ; and certain it is , if such a case could happen , yet 2. nothing of our present Question is so like a Sin , as when we refuse to obey the Laws : To stand in a clean Vestment is not so ill a sight as to see men stand in separation ; and to kneel at the Communion is not so like Idolatry as Rebellion is to Witchcraft . And then 3. For the matter of giving offences , what scandal is greater than that which scandalizes the Laws ? and who is so carefully to be observed , lest he be offended , as the KING ? And if that which offends the weak brother is to be avoided , much more that which offends the strong : for this is certainly really criminal ; but for the other , it is much odds but it is mistaken : And when the case is so put , between the obedient and the disobedient , which shall be offended , and one will , I suppose there is no question but the Laws will take more care of Subjects than of Rebels , and not weaken them in their Duty , in compliance with those that hate the Laws , and will not endure the Government . And after all this , in the conduct of Government what remedy can there be to those that call themselves Tender Consciences ? I shall not need to say that every man can easily pretend it ; for we have seen the vilest part of mankind , men that have done things so horrid , worse than which the Sun never saw , yet pretend tender Consciences against Ecclesiastical Laws : But I will suppose that they are really such , that they in the simplicity of their hearts follow Absolom , and in weakness hide their heads in little Conventicles and places of separation for a trifle ; what would they have done for themselves ? If You make a Law of Order , and in the sanction put a Clause of favour for tender Consciences , do not you invite every Subject to Disobedience by impunity , and teach him how to make his own excuse ? Is not such a Law , a Law without an obligation ? May not every man chuse whether he will obey or no ? and if he pretends to disobey out of Conscience , is not he that disobeys equally innocent with the obedient ; altogether as just , as not having done any thing without leave ; and yet much more Religious and Conscientious ? Quicunque vult is but an ill preface to a Law ; and it is a strange obligation that makes no difference between him that obeys and him that refuses to obey . But what course must be taken with Tender Consciences ? Shall the Execution of the Law be suspended as to all such persons ? That will be all one with the former : For if the Execution be commanded to be suspended , the obligation of the Law by command is taken away , and then it were better there were no Law made . And indeed that is the pretension , that is the secret of the business ; they suppose the best way to prevent Disobedience is to take away all Laws . It is a short way indeed ; there shall then be no Disobedience ; but at the same time there shall be no Government : but the Remedy is worse than the Disease ; and to take away all Wine and Strong Drink to prevent drunkenness , would not be half so great a folly . I cannot therefore tell what to advise in this particular , but that every Spiritual Guide should consider who are tender Consciences , and who are weak Brethren , and use all the ways of Piety and Prudence to instruct and to inform them , that they may increase in Knowledg and Spiritual Vnderstanding . But they that will be always learning , and never come to the knowledge of the Truth ; they that will be Children of a hundred years old , and never come to years of Discretion , they are very unfit to guide others , and to be Curates of Souls : but they are most unfit to reprove the Laws , and speak against the Wisdom of a Nation , when it is confessed that they are so weak that they understand not the fundamental Liberty which Christ hath purchas'd for them , but are servants to a Scruple , and affrighted at a Circumstance , and in bondage under an Indifferent Thing , and so much Idolaters of their Sect or Opinion , as to prefer it before all their own nobler Interests , and the Charity of their Brother , and the Peace of a whole Church and Nation . To You , my Lords and Gentlemen , I hope I may say as Marcus Curius said to a stubborn young man , Non opus Vos habere cive qui parere nesciret ; the Kingdom hath no need of those that know not how to obey . But as for them who have weak and tender Consciences , they are in the state of Childhood and minority ; but then you know that a Child is never happy by having his own humour ; if you chuse for him , and make him to use it , he hath but one thing to do ; but if you put him to please himself , he is troubled with every thing , and satisfied with nothing . We find that all Christian Churches kept this Rule ; They kept themselves and others close to the Rule of Faith , and peaceably suffered one another to differ in Ceremonies , but suffered no difference amongst their own ; they gave Liberty to other Churches , and gave Laws , and no Liberty , to their own Subjects : And at this day the Churches of Geneva , France , Switzerland , Germany , Low-Countries , tye all their people to their own Laws , but tye up no mans Conscience ; if he be not perswaded as they are , let him charitably dissent , and leave that Government , and adhere to his own Communion : If you be not of their mind , they will be served by them that are ; they will not trouble your Conscience , and you shall not disturb their Government . But when men think they cannot enjoy their Conscience unless you give them good Livings , and if you prefer them not you afflict their Consciences , they do but too evidently declare , that it is not their Consciences but their Profits they would have secured . Now to these I have only this to say , That their Conscience is to be enjoyed by the Measures of Gods Word , but the Rule for their Estates is the Laws of the Kingdom ; and I shew you yet a more excellent way ; Obedience is the best security for both , because this is the best conservatory of Charity and Truth and Peace . Si vis brevi perfectus esse , esto obediens etiam in minimis , was the saying of a Saint ; and the World uses to look for Miracles from them whom they shall esteem Saints : but I had rather see a man truly humble and obedient , than to see him raise a man from the dead , said old Pachomius . But to conclude : If weak Brethren shall still plead for Toleration and Compliance , I hope my Lords the Bishops will consider where it can do good , and do no harm ; where they are permitted , and where themselves are bound up by the Laws ; and in all things where it is safe and holy , to labour to bring them ease and to give them remedy : but to think of removing the Disease by feeding the Humor , I confess it is a strange Cure to our present Distempers . He that took clay and spittle to open the blind eyes , can make any thing be collyrium ; but he alone can do it . But whether any humane Power can bring good from so unlikely an Instrument , if any man desires yet to be better informed , I desire him , besides the calling to mind the late sad effects of Schism , to remember that no Church in Christendom ever did it . It is neither the way of Peace nor Government , nor yet a proper Remedy for the cure of a weak Conscience . I shall therefore pray to God , That these men who separate in simplicity may by Gods mercy be brought to understand their own Liberty , and that they may not for ever be Babes and Neophytes , and wax old in trifles , and for ever stay at the entrances and outsides of Religion ; but that they would pass in interiora domûs , and seek after Peace and Righteousness , Holiness and Justice , the Love of God and Evangelical Perfections ; and then they will understand how ill-advised they are who think Religion consists in Zeal against Ceremonies , and speaking evil of the Laws . My Lords and Gentlemen , what I said in pursuance of publick Peace and private Duty , and some little incidences to both , I now humbly present to You , more to shew my own Obedience than to remind you of your Duty , which hitherto You have so well observed in Your amicable and sweet concord of Councels and Affections , during this present Session . I owe many Thanks to You , who heard me patiently , willingly , and kindly ; I endeavoured to please God , and I find I did not displease You : but he is the best hearer of a Sermon who first loves the Doctrine , and then practises it ; and that You have hitherto done , very piously and very prosperously . I pray God continue to direct Your Counsels so that You in all things may please him , and in all things be blessed by him , that all Generations may call You blessed Instruments of a lasting Peace , the Restorers of the old Paths , the Patrons of the Church , Friends of Religion , and Subjects fitted for Your Prince ; who is Just up to the greatest Example , and Merciful beyond all Examples ; a Prince who hath been Nourished , and Preserved , and Restored , and Blessed by Miracles ; a Prince whose Virtues and Fortunes are equally the greatest . A SERMON Preached at the opening of the PARLIAMENT . SERM. V. 1 Sam. 15. latter part of verse 22. Behold to obey is better than sacrifice , and to hearken than the fat of Rams . First part of ver . 23. For Rebellion is as the sin of Witchcraft , and Stubbornness is as Iniquity and Idolatry . IN the World nothing is more easie than to say our Prayers , and to obey our Superiors ; and yet in the World there is nothing to which we are so unwilling as to Prayer , and nothing seems so intolerable as Obedience : for men esteem all Laws to be Fetters , and their Superiors are their Enemies : and when a command is given , we turn into all shapes of excuse to escape from the imposition : For either the authority is incompetent , or the Law it self is Statutum non bonum , or it is impossible to be kept , or at least very inconvenient , and we are to be reliev'd in equity ; or there is a secret dispensation , and it does not bind in my particular case , or not now ; or it is but the law of a man , and was made for a certain end ; or it does not bind the conscience , but 't was only for Political regards ; or , if the worst happen , I will obey passively , and then I am innocent . Thus every man snuffs up the wind , like the wild Asses in the Wilderness , and thinks that Authority is an incroachment upon a mans birth-right ; and in the mean time never considers that Christ took upon him our Nature that he might learn us obedience , and in that also make us become like unto God. In his Justice and his Mercy he was imitable before ; but before the Incarnation of Christ we could not in passive graces imitate God who was impassible : but he was pleased at a great rate to set forward this duty ; and when himself became obedient in the hardest point , obediens usque ad mortem , and is now become to us the Author and Finisher of our Obedience , as well as of our Faith , admonetur omnis aetas fieri posse quod aliquando factum est . We must needs confess it very possible to obey the severest of the Divine Laws , even to dye if God commands , because it was already done by a man ; and we must needs confess it excellent , because it was done by God himself . But this great Example is of universal influence in the whole matter of Obedience : For that I may speak of that part of this Duty which can be useful , and concerns us ; Men do not deny but they must obey in all Civil things , but in Religion they have a Supreme , God only , and Conscience is his interpreter ; and in effect every man must be the Judge whether he shall obey or no. Therefore it is that I say , the example of our Lord is the great determination of this inquiry : for he did obey and suffer , according to the commands of his Superiors under whose Government he was placed ; he gave his back to the smiters , and his cheeks to the nippers ; he kept the Orders of the Rulers , and the Customs of the Synagogues , the Law of Moses and the Rites of the Temple ; and by so doing he fulfilled all righteousness . Christ made no distinctions in his Obedience , but obeyed God in all things , and those that God set over him in all things according to God , and in things of Religion most of all ; because to obey was of it self a great instance of Religion : and if ever Religion comes to be pretended against Obedience in any thing where our Superior can command , it is imposture : For that is the purpose of my Text , Obedience is better than Sacrifice . Our own judgment , our own opinion is the Sacrifice seldom fit to be offered to God , but most commonly deserving to be consumed by fire : but take it at the best , it is not half so good as Obedience ; for that was indeed Christ's Sacrifice , and ( as David said of Goliah's sword , non est alter talis ) there is no other Sacrifice that can be half so good : and when Abraham had lifted up his sacrificing knife to slay his Son , and so expressed his obedience , God would have no more ; he had the Obedience , and he cared not for the Sacrifice . By Sacrifice here then is meant the external and contingent actions of Religion ; by Obedience is meant submission to Authority , and observing the command . Obedience is a not chusing our Duty , a not disputing with our Betters , not to argue , not to delay , not to murmur ; it is not this , but it is much better ; for it is Love , and Simplicity , and Humility , and Vsefulness , and I think these do reductively contain all that is excellent in the whole conjugation of Christian Graces . My Text is a perfect Proposition , and hath no special remark in the words of it ; but is only a great representation of the most useful Truth to all Kingdoms and Parliaments , and Councels and Authorities in the whole world : It is your Charter , and the Sanction of your Authority , and the Stabiliment of your Peace , and the Honour of your Laws , and the great defence of your Religion , and the building up , and the guarding of the Kings Throne . It is that by which all the Societies in Heaven and Earth are firm : without this you cannot have a Village prosperous , or a Ship arrive in Harbour : It is that which God hath bound upon us by hope and fear , by wrath and conscience , by duty and necessity . Obedience is the formality of all Vertues , and every sin is Disobedience : There can no greater thing be said , unless you please to add , that we never read that the earth opened and swallowed up any man alive , but a company of rebellious disobedient people , who rose up against Moses and Aaron , the Prince of the People , and the Priest of God. For Obedience is the most necessary thing in the world , and corruptio optimi est pessima : Disobedience is the greatest evil in the world , and that alone which can destroy it . My Text is instanced in the matter of Obedience to God ; but yet the case is so , that though I shall in the first place discourse of our Obedience to man , I shall not set one foot aside from the main intention of it ; because Obedience to our Superiours is really , and is accounted to be Obedience to God , for they are sent by God , they are his Vicegerents , his Ministers , and his Embassadors . Apostolus cujusque est quisque , say the Jews , Every mans Apostle is himself ; and he that heareth or despiseth you , said Christ , heareth or despiseth me : And the reason is very evident , because it is not to be expected that God should speak to us by himself , but sometimes by Angels , sometimes by Prophets , once by his Son , and alwaies by his Servants . Now I desire two things to be observed . First , We may as well perceive that God speaks to us when he uses the ministry of men as when he uses the ministry of Angels : one is as much declared and as certain as the other . And if it be said , a man may pretend to come from God , and yet deliver nothing but his own errand ; that is no strange thing : but remember also that S. Paul puts this supposition in the case of an Angel , [ If an Angel preach any other Gospel ; ] and we know that many Angels come like Angels of light , who yet teach nothing but the waies of Darkness . So that we are still as much bound to obey our Superior as to obey an Angel : a man is paulò minor angelis , a little lower than the Angels ; but we are much lower than the King. Consider then with what fear and love we should receive an Angel , and so let us receive all those whom God hath sent to us , and set over us ; for they are no less : less indeed in their Persons , but not in their Authorities . Nay the case is nearer yet ; for we are not only bound to receive God's Deputies as God's Angel , but as God himself : For it is the power of God in the hand of a man , and he that resists , resists God's Ordinance . And I pray remember , that there is not only no power greater than God's , but there is no other ; for all Power is his . The consequent of this is plain enough ; I need say no more of it : It is all one to us who commands , God , or God's Vicegerent . This was the first thing to be observed . Secondly , there can be but two things in the world required to make Obedience necessary , the greatness of the Authority , and the worthiness of the Thing . In the first you see the case can have no difference , because the thing it self is but one : There is but one Authority in the world , and that is God's : as there is but one Sun whose light is diffused into all Kingdoms . But is there not great difference in the Thing commanded ? Yes certainly , there is some ; but nothing to warrant disobedience : for whatever the thing be , it may be commanded by man , if it be not countermanded by God. For , 1. It is not required that every thing commanded should of it self be necessary ; for God himself oftentimes commands things which have in them no other excellency than that of Obedience . What made Abraham the friend of God ? and what made his offer to kill his Son to be so pleasing to God ? It had been naturally no very great good to cut the throat of a little child ; but only that it was Obedience . What excellency was there in the journeys of the Patriarchs from Mesopotamia to Syria , from the Land of Canaan into Aegypt ? and what thanks could the sons of Israel deserve that they sate still upon the seventh day of the week ? and how can a man be dearer unto God by keeping of a Feast , or building of a Booth , or going to Jerusalem , or cutting off the foreskin of a Boy , or washing their hands and garments in fair water ? There was nothing in these things but the Obedience . And when our blessed Lord himself came to his Servant to take of him the Baptism of Repentance , alas he could take nothing but the water and the ceremony : for , as Tertullian observes , he was nullius poenitentiae debitor , he was indeed a just person and needed no repentance ; but even so it became him to fulfil all righteousness : but yet even then it was that the Holy Spirit did descend upon his holy head , and crowned that Obedience , though it were but a Ceremony . Obedience , you see , may be necessary , when the Law is not so : For in these cases , God's Son , and God's Servants did obey in things which were made good only by the Commandment : and if we do so in the Instances of humane Laws , there is nothing to be said against it , but that what was not of it self necessary , is made so by the Authority of the Commander and the force of the Commandment : But there is more in it than so . For , 2. We pretend to be willing to obey even in things naturally not necessary , if a divine command does interpose ; but if it be only a commandment of man , and the thing be not necessary of it self , then we desire to be excused . But will we do nothing else ? We our selves will do many things that God hath not commanded , and may not our Superiors command us in many cases to do what we may lawfully do without a commandment ? Can we become a Law unto our selves , and cannot the word and power of our Superiors also become a Law unto us ? hath God given more to a private than to a publick hand ? But consider the ill consequents of this fond opinion . Are all the practices of Geneva or Scotland recorded in the word of God ? are the triffling Ceremonies of their publick Penance recorded in the four Gospels ? are all the rules of decency , and all things that are of good report , and all the measures of Prudence , and the laws of peace and War , and the Customs of the Churches of God , and the lines of publick honesty , are all these described to us by the Laws of God ? If they be , let us see and read them , that we may have an end to all questions and minute cases of Conscience : but if they be not , and yet by the Word of God these are bound upon us in general , and no otherwise ; then it follows that the particulars of all these , which may be infinite , and are innumerable , yet may be the matter of humane Laws ; and then are bound upon us by the power of God put into the hands of man. The consequent is this , that whatsoever is commanded by our Superiors according to the will of God , or whatsoever is not against it , is of necessity to be obeyed . 3. But what if our Princes or our Prelates command things against the Word of God ? what then ? Why nothing then , but that we must obey God and not man ; there 's no dispute of that . But what then again ? Why therefore sayes the Papist I will not obey the Protestant Kings , because against the Word of God they command me to come to Church where Heresie is preached ; and I will not acknowledge the Bishops , saith the Presbyterian , because they are against the Discipline and Scepter of Jesus Christ ; and the Independent hates Parochial meetings , and is wholly for a gathered Church , and supposes this to be the practice Apostolical ; and I will not bring my Child to Baptism , ( saith the Anabaptist ) because God calls none but Believers to that Sacrament ; and I will acknowledge no Clergy , no Lord , no Master , saith the Quaker , because Christ commands us to call no man Master on the earth , and be not called of men Rabbi . And if you call upon these men to obey the Authority God had set over them , they tell you with one voice , with all their hearts , as far as the Word of God will give them leave ; but God is to be obeyed , and not man : and therefore if you put the Laws in execution against them , they will obey you passively , because you are stronger , and so long as they know it they will not stir against you ; but they in the mean time are little less than Martyrs , and you no better than Persecutors . What shall we do now ? for here is evidently a great heap of disorder : they all confess that Authority must be obeyed , but when you come to the tryal , none of them all will do it , and they think they are not bound : but because their Opinions being contrary cannot all be right , and it may be none of them are , it is certain that all this while Authority is infinitely wronged and prejudiced amongst them , when all phantastick Opinions shall be accounted a sufficient reason to despise it . I hope the Presbyterian will join with the Protestant , and say that the Papist , and the Socinian , and the Independent , and the Anabaptist , and the Quaker are guilty of Rebellion and Disobedience , for all their pretence of the Word of God to be on their side : and I am more sure that all these will join with the Protestant , and say that the Presbyterian hath no reason to disobey Authority upon pretence of their new Government , concerning which they do but dream dreams , when they think they see visions . Certain it is that the biggest part of dissenters in the whole world are criminally disobedient ; and it is a thousand to one but that Authority is in the right against them , and ought to be obeyed . It remains now in the next place , that we enquire what Authority is to do in this case , and what these Sectaries and Recusants are to do ; for these are two things worth enquiry . 1. Concerning Authority : All disagreeing persons , to cover their foul shame of Rebellion or Disobedience , pretend Conscience for their Judge , and the Scripture for their Law : Now if these men think that by this means they proceed safely , upon the same ground the Superior may do what he thinks to be his duty , and be at least as safe as they . If the Rebellious Subject can think that by God's Law he ought not to obey ; the Prince may at the same time think that by God's Law he ought to punish him : and it is as certain that he is justly punished , as he thinks it certain he reasonably disobeys . Or is the Conscience of the Superior bound to relax his Laws if the Inferior tells him so ? Can the Prince give Laws to the peoples will , and can the people give measures to the Princes understanding ? If any one of the people can prescribe or make it necessary to change the Law , then every one can ; and by this time every new Opinion will introduce a new Law , and that Law shall be obeyed by him only that hath a mind to it , and that will be a strange Law that binds a man only to do his own pleasure . But because the King's Conscience is to him as sure a Rule as the Conscience of any disobedient Subject can be to himself , the Prince is as much bound to do his duty in Government , as the other can be to follow his Conscience in disagreeing ; and the consequent will be , that whether the Subject be right or wrong in the disputation , it is certain he hath the just reward of Disobedience in the conclusion . If one mans Conscience can be the measure of another mans action , why shall not the Princes Conscience be the Subjects measure ? but if it cannot , then the Prince is not to depart from his own Conscience , but proceed according to the Laws which he judges just and reasonable . 2. The Superior is tied by the Laws of Christian Charity so far to bend in the ministration of his Laws , as to pity the invincible Ignorance and Weakness of his abused people , qui devoratur à malis Pastoribus ( as Hierom's expression is ) that are devour'd by their evil Shepherds : but this is to last no longer than till the Ignorance can be cured , and the man be taught his duty ; for whatsoever comes after this looks so like Obstinacy , that no Laws in the world judge it to be any thing else . And then secondly , this also is to be understood to be the duty of Superiors only in matters of mere Opinion , not relating to Practice . For no mans Opinion must be suffer'd to do mischief , to disturb the peace , to dishonour the Government : not only because every disagreeing person can to serve his end pretend his Conscience , and so claim impunity for his Villany ; but also because those things which concern the good of mankind , and the Peace of Kingdoms are so plainly taught , that no man who thinks himself so wise as to be fit to oppose Authority , can be so foolish as in these things not to know his duty . In other things , if the Opinion does neither bite nor scratch , if it dwells at home in the house of Understanding , and wanders not into the out-houses of Passion and popular Orations , the Superior imposes no Laws , and exacts no Obedience , and destroyes no Liberty , and gives no Restraint : This is the part of Authority . 2. The next enquiry is , What must the dis-agreeing Subject do when he supposes the Superiors command is against the Law of God ? I answer that if he thinks so , and thinks true , he must not obey his Superior in that : but because most men that think so , think amiss , there are many particulars fit by such persons to be considered . 1. Let such men think charitably of others , and that all are not fools or mad-men who are not of the same Opinion with themselves or their own little party . 2. Let him think himself as fallible and subject to mistake as other men are . 3. But let him by no means think that every Opinion of his is an Inspiration from God ; for that is the pride and madness of a pretended Religion : such a man is to be cured by Physick ; for he could not enter into that perswasion by Reason or Experience , and therefore it must enter into him by folly or the anger of God. 4. From hence it will naturally follow , that he ought to think his Opinion to be uncertain , and that he ought not to behave himself like the man that is too confident ; but because his Obedience is Duty , and his Duty certain , he will find it more wise and safe and holy to leave that which is disputable , and pursue that which is demonstrable ; to change his uncertain Opinion for his certain Duty : For it is twenty to one but he is deceived in his Opinion ; but if he be , it is certain that whatsoever his Conscience be , yet in his separation from Authority he is a sinner . 2. Every man who by his Opinion is engaged against Authority , should do well to study his doubtful Opinion less , and Humility and Obedience more . But you say , that this concerns not me , for my disagreeing is not in a doubtful matter , but I am sure I am in the right ; there are no ifs and ands in my case . Well it may be so : but were it not better that you did doubt ? A wise man feareth ( saith Solomon ) and departeth from evil ; but a fool rageth and is confident : and the difference between a Learned man and a Novice is this , that the young fellow cryeth out , I am sure it is so ; the better learned answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possibly it may , and peradventure it is so , but I pray enquire : and he is the best Diviner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is the best Judge that conjectures best , not he that is most confident ; for , as Xenophanes said wisely , Man does but conjecture , but God only knows ; and it is no disparagement to a wise man to learn , and by suspecting the fallibility of things and his own aptness to mistake , to walk prudently and safely , with an eye to God , and an ear open to his Superior . Some men are drunk with Phancy , and mad with Opinion : Who believe more strongly than boyes and women ? who are so hard to be perswaded as fools ? and who so readily suspect their Teachers as they who are governed by chance , and know not the intrinsick measures of good and evil ? Qui pauca considerat de facili pronunciat ; it is a little learning and not enough that makes men conclude hastily , and clap fast hold on the Conclusion before they have well weighed the Premises : but Experience and Humility would teach us Modesty and Fear . 3. In all disputes he that obeys his Superior can never be a Heretick in the estimate of Law , and he can never be a Schismatick in the point of Conscience ; so that he certainly avoids one great death , and very probably the other . Res judicata pro veritate accipitur , saith the Law ; if the Judge have given sentence , that sentence is supposed a truth : and Cassidor said according to the sentence of the Law , Nimis iniquum est ut ille patiatur dispendium , qui imperium fecit alienum . Our Obedience secures us from the imputation of evil , and Error does but seldom go in company with Obedience : But however there is this advantage to be gotten by Obedience ; that he who prefers the sentence of the Law before his own Opinion does do an act of great Humility , and exercises the grace of Modesty , and takes the best way to secure his Conscience and the publick Peace , and pleases the Government which he is bound to please , and pursues the excellencies of Unity , and promotes Charity and Godly Love : whereas on the other side , he that goes by himself apart from his Superior , is alwayes materially a Schismatick , and is more likely to be deceived by his own Singularity and Prejudice and Weakness , than by following the Guides God hath set over him : And if he loses Truth , certainly he will get nothing else : for by so doing we lose our Peace too , and give publick offence , and arm Authority against us , and are scandalous in Law , and pull evil upon our heads ; and all this for a proud Singularity , or a trifling Opinion , in which we are not so likely to be deceived , if we trust our selves less , and the publick more . In omnibus falli possum , in obedientia non possum , said S. Teresa , I can in every thing else , but in Obedience I can never be deceived . And it is very remarkable in my Text , that Rebellion or Disobedience is compared to the sin of witchcraft . Indeed it seems strange , for the meaning of it is not only that a Rebel is as much hated by God as a Witch , but it means that the sins are alike in their very natures : quasi peccatum divinationis ( saith the Vulgar Latine ) they that disobey Authority , trusting in their own Opinions , are but like Witches or Diviners ; that is , they are led by an evil spirit ; pride and a lying and deceiving spirit is their Teacher , and their answers are seldom true ; for though they pretend the Truth of God for their Disobedience , yet they fall into the deception of the Devil , and that 's the end of their soothsaying . And let me add this , That when a man distrusts his Superior and trusts himself , if he misses Truth , it will be greatly imputed to him ; he shall feel the evil of his error and the shame of his pride , the reproach of his folly and the punishment of his disobedience , the dishonour of Singularity , and the restlesness of Schism , and the scorn of the multitude : but on the other side , if he obey Authority , and yet be deceived , he is greatly excused , he erred on the safer side , he is defended by the hands of many vertues , and gets peace and love of the Congregation . You see the blessings of Obedience , even in the questions and matters of Religion : but I have something more to say , and it is not only of great use to appease the tumultuary disputations and arguings of Religion which have lately disturbed these Nations , but is proper to be spoken to , and to be reduced to practice by this Honourable and High Court of Parliament . That which I am to say is this ; You have no other way of Peace , no better way to appease and quiet the Quarrels in Religion which have been too long among us , but by reducing all men to Obedience , and all questions to the measures of the Laws : For they on both sides pretend Scripture , but one side only can pretend to the Laws : and they that do admit no Authority above their own to expound Scripture , cannot deny but Kings and Parliaments are the makers and proper expounders of our Laws ; and if ever you mean to have Truth and Peace kiss each other , let no man dispute against your Laws . For did not our blessed Saviour say , that an Oath is the end of all questions , and after depositions are taken , all Judges go to sentence ? What Oaths are to private questions , that Laws are to publick . And if it be said that Laws may be mistaken ; it is true , but may not an Oath also be a Perjury ? and yet because in humane affairs we have no greater certainty , and greater than God gives we may not look for , let the Laws be the last determination ; and in wise and religious Governments no disputation is to go beyond them . 2. But this is not only true in Religious prudence and plain necessity , but this is the way that God hath appointed , and that he hath blessed , and that he hath intended to be the means of ending all questions . This we learn from S. Paul , I exhort that first of all Prayers , and Supplications , and Intercessions , and giving of Thanks be made for all men : for Kings & for all that are in Authority : For all ; for Parliaments and for Councils , for Bishops and for Magistrates : it is for all , and for Kings above all . Well , to what purpose is all this ? that we may lead a quiet and peaceable life in all godliness and honesty . Mark that : Kings and all that are in Authority are by God appointed to be the means of obtaining unity and peace in godliness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all the true and godly worshipings of God ; no Unity in Religion without Kings and Bishops , and those that are in Authority . 3. And indeed because this is God's way of ending our Controversies , the matter of Authority is highly to be regarded . If you suffer the Authority of the King to be lessened , to be scrupled , to be denied in Ecclesiastical affairs , you have no way left to silence the tongues and hands of gainsaying people . But so it is , the Kings Authority is appointed and enabled by God to end our questions of Religion : Divinatio in labiis Regis ( saith Solomon ) in judicio non errabit os ejus , Divination and a wise sentence is in the lips of the King , and his mouth shall not erre in judgment . In all Scripture there is not so much for the Popes infallibility , but by this it appears there is divinity in the Kings sentence : for God gives to Kings , who are his Vicegerents , a peculiar spirit . And when Justinian had out of the sense of Julian the Lawyer observed that there were many cases for which Law made no provision , he adds , If any such shall happen , Augustum imploretur remedium , run to the King for remedy ; for therefore God hath set the Imperial fortune over humane affairs , ut possit omnia quae noviter contingunt & emendare & componere , & modis ac regulis competentibus tradere , that the King may amend and rule and compose every new arising question . And it is not to be despised , but is a great indication of this Truth , that the Answers of the Roman Princes and Judges recorded in the Civil Law are such that all Nations of the world do approve them , and are a great testimony how the sentences of Kings ought to be valued , even in matters of Religion , and questions of greatest doubt . Bona conscientia Scyphus est Josephi , said the old Abbot of Kells ; a good Conscience is like Joseph's Cup , in which our Lord the King divines . And since God hath blessed us with so good , so just , so religious and so wise a Prince , let the sentence of his Laws be our last resort , and no questions be permitted after his judgment and legal determination . For Wisdom saith , By me Princes rule , by me they decree justice : and therefore the spirit of the King is a divine eminency , and is as the spirit of the most High God. 4. Let no man be too busie in disputing the laws of his Superiors , for a man by that seldom gets good to himself , but seldom misses to do mischief unto others : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said one in Laertius . Will a Son contend with his Father ? that 's not decent , though the son speak that which is right : he may possibly say well enough , but he does do very ill ; not only because he does not pay his duty and reverential fear , but because it is in it self very often unreasonable to dispute concerning the command of our Superior , whether it be good or no ; for the very commandment can make it not only good , but a necessary good . It seemed good to the Holy Ghost and to us to lay on you no greater burden than these necessary things , said the Council of Jerusalem : and yet these things were not necessary , but as they were commanded : to abstain from a strangled hen or a bloody pudding could not of themselves be necessary ; but the commandment came , authority did interpose , and then they were made so . 5. But then besides the advantages both of the Spirit , and the authority of Kings in matter of question , the Laws and Decrees of a National Church ought upon the account of their own advantages be esteemed as a final sentence in all things disputed . The thing is a plain command , Hebrews 13. 7. Remember them which have the Rule over you , who have spoken unto you the word of God : this tells what Rulers he means ; Rulers Ecclesiastical : and what of them ? whose faith follow ; they must praeire in articulis ; they are not Masters of your Faith , but Guides of it : and they that sit in Moses chair must be heard and obeyed , said our blessed Saviour . These words were not said for nothing ; and they were nothing if their authority were nothing . For between the laws of a Church and the opinion of a Subject the comparison is the same as between a publick spirit and a private . The publick is far the better , the daughter of God , and the mother of a blessing , and alwayes dwels in light . The publick spirit hath already passed the tryal , it hath been subjected to the Prophets , tryed and searched and approved ; the private is yet to be examined . The publick spirit is uniform and apt to be followed ; the private is various and multiform as chance , and no man can follow him that hath it : for if he follows one , he is reproved by a thousand ; and if he changes he may get a shame , but no truth ; and he can never rest but in the arms and conduct of his Superior . When Aaron and Miriam murmured against Moses , God told them they were Prophets of an inferior rank than Moses was ; God communicated himself to them in dreams and visions ; but the Ruach hakkodesh , the publick spirit of Moses their Prince , that was higher : and what then ? wherefore then ( God said ) were ye not afraid to speak against my servant Moses ? plainly teaching us , that where there is a more excellent spirit , they that have a spirit less excellent ought to be afraid to speak against it . And this is the full case of the private and publick spirit ; that is , of a Subject speaking against the Spirit and the Laws of the Church . In Heaven , and in the air , and in all the regions of Spirits , the Spirit of a lower Order dares not speak against the Spirit of an higher ; and therefore for a private Spirit to oppose the publick , is a disorder greater than is in Hell it self . To conclude this point ; Let us consider whether it were not an intolerable mischief if the Judges should give sentence in causes of instance by the measures of their own fancy , and not by the Laws ; who would endure them ? and yet why may they not do that as well as any Ecclesiastick person preach Religion , not which the Laws allow , but what is taught him by his own private Opinion ? but he that hath the Laws on his side , hath ever something of true Religion to warrant him , and can never want a great measure of justification : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Laws and the Customs of the Country are the results of wise Counsels or long experience ; they ever comply with Peace and publick benefit : and nothing of this can be said of private Religions ; for they break the Peace and trouble the Conscience , and undoe Government , and despise the Laws , and offend Princes , and dishonour the wisdom of Parliaments , and destroy Obedience . Well , but in the last place , but if we cannot do what the Laws command , we will suffer what they impose ; and then all is well again . But first , who ever did so that could help it ? And secondly , this talking of passive Obedience is but a mockery ; for what man did ever say the Laws were not good , but he also said the Punishment was unjust ? And thirdly , which of all the Recusants did not endeavour to get ground upon the Laws , and secretly or openly asperse the Authority that put him to pain for doing that which he calls his duty ? and can any man boast of his passive Obedience that calls it Persecution ? he may think to please himself , but he neither does or sayes any thing that is for the reputation of the Laws : Such men are like them that sail in a storm ; they may possibly be thrown into a Harbour , but they are very sick all the way . But after all this I have one thing to observe to such persons , That such a passive Obedience as this does not acquit a man before God ; and he that suffers what the Law inflicts is not discharged in the Court of Conscience , but there is still a sinner and a debter : For the Law is not made for the righteous , but for sinners ; that is , the punishment appointed by the Law falls on him only that hath sinned : but an offending subject cannot with the fruit of his body pay for the sin of his Soul : when he does evil he must suffer evil ; but if he does not repent besides , a worse thing will happen to him ; for we are not tyed to obey only for wrath but also for Conscience . Passive Obedience is only the correspondent of wrath , but it is the active Obedience that is required by Conscience ; and whatever the Subject suffers for his own fault , it matters nothing as to his Duty , but this also God will exact at the hands of every man that is placed under Authority . I have now told you the sum of what I had to say concerning Obedience to Laws and to your own Government , and it will be to little purpose to make Laws in matter of Religion , or in any thing else , if the end of it be , that every man shall chuse whether he will obey or no : and if it be questioned whether you be deceived or no , though the suffering such a question is a great diminution to your Authority , yet it is infinitely more probable that you are in the right than that the disobedient Subject is ; because you are conducted with a publick spirit , you have a special title and peculiar portions of the promise of Gods assistance , you have all the helps of Counsel and the advantages of deliberation , you have the Scriptures and the Laws , you are as much concerned to judge according to truth as any man , you have the principal of all capacities and states of men to assist your Consultations , you are the most concerned for Peace , and to please God also is your biggest interest : and therefore it cannot be denied to be the most reasonable thing in the world which is set down in the Law , Praesumptio est pro authoritate imponentis , the presumption of truth ought to be on your side ; and since this is the most likely way for Truth , and the most certain way for Peace , you are to insist in this , and it is not possible to find a better . I have another part or sense of my Text yet to handle ; but because I have no more time of mine own , and I will not take any of yours , I shall only do it in a short Exhortation to this most Honourable Auditory , and so conclude . God hath put a Royal Mantle , and fastned it with a Golden Clasp , upon the shoulder of the KING , and he hath given you the Judges Robe ; the King holds the Scepter , and he hath now permitted you to touch the golden Ball , and to take it a while into your handling , and make Obedience to your Laws to be Duty and Religion : but then remember that the first in every kind is to be the measure of the rest ; you cannot reasonably expect that the Subjects should obey you , unless you obey God. I do not speak this only in relation to your personal duty ; though in that also it would be considered , that all the Bishops and Ministers of Religion are bound to teach the same Doctrines by their Lives as they do by their Sermons ; and what we are to do in the matters of Doctrine , you are also to do in the matters of Laws ; what is reasonable for the advantages of Religion , is also the best Method for the advantages of Government ; we must preach by our good example , and you must govern by it ; and your good example in observing the Laws of Religion will strangely endear them to the affections of the people . But I shall rather speak to you as you are in a capacity of Union and of Government ; for as now you have a new Power , so there is incumbent upon you a special Duty . 1. Take care that all your Power and your Consels be employed in doing honour and advantages to Piety and Holiness . Then you obey God in your publick capacity , when by holy Laws and wise Administrations you take care that all the Land be an obedient and a religious people . For then you are Princely Rulers indeed when you take care of the Salvation of a whole Nation . Nihil aliud est imperium nisi cura salutis alienae , said Ammianus ; Government is nothing but a care that all men be saved . And therefore take care that men do not destroy their Souls by the abominations of an evil life : see that God be obeyed , take care that the breach of the Laws of God may not be unpunished . The best way to make men to be good Subjects to the King is to make them good Servants of God. Suffer not Drunkenness to pass with impunity , let Lust find a publick shame : let the Sons of the Nobility and Gentry no more dare to dishonour God than the meanest of the people shall : let baseness be basely esteemed ; that is , put such Characters of Shame upon dishonourable Crimes , that it be esteemed more against the honour of a Gentleman to be drunk than to be kicked , more shame to fornicate than to be caned : and for honours sake and the reputation of Christianity , take some course that the most unworthy sins of the world have not reputation added to them by being the practice of Gentlemen and persons of good birth and fortunes . Let not them who should be examples of Holiness have an impunity and a licence to provoke God to anger ; lest it be said that in Ireland it is not lawful for any man to sin , unless he be a person of quality . Optimus est reipublicae status , ubi nihil deest nisi licentia pereundi ; In a common-wealth that 's the best state of things , where every thing can be had but a leave to sin , a licence to be undone . 2. As God is thus to be obeyed , and you are to take care that he be , so God also must be honoured , by paying that reverence and religious obedience which is due to those persons whom he hath been pleased to honour , by admitting them to the dispensation of his blessings , and the ministeries of your Religion . For certain it is , this is a right way of giving honour and obedience to God. The Church is in some very peculiar manner the portion and the called and the care of God ; and it will concern you in pursuance of your obedience to God , to take care that they in whose hands Religion is to be ministred and conducted , be not discouraged . For what your Judges are to the ministry of Laws , that your Bishops are in the ministeries of Religion ; and it concerns you that the hands of neither of them be made weak : and so long as you make Religion your care , and Holiness your measure , you will not think that Authority is the more to be despised because it is in the hands of the Church , or that it is a sin to speak evil of dignities , unless they be Ecclesiastical ; but that they may be reviled , and that though nothing is baser then for a man to be a Thief , yet Sacrilege is no dishonour ; and indeed to be an Oppressor is a great and crying sin , yet to oppress the Church , to diminish her rents , to make her beggerly and contemptible , that 's no offence ; and that though it is not lawful to despise Government , yet if it be Church-government , that then the case is altered . Take heed of that , for then God is dishonoured , when any thing is the more despised by how much it relates nearer unto God. No Religion ever did despise their chiefest Ministers ; and the Christian Religion gives them the greatest honour . For honourable Priesthood is like a shower from heaven , it causes blessings every where : but a pitiful , a disheartned , a discouraged Clergy , waters the ground with a water-pot , here and there a little good , and for a little while ; but every evil man can destroy all that work whenever he pleases . Take heed ; in the world there is not a greater misery can happen to any man , then to be an enemy to God's Church . All Histories of Christendome and the whole Book of God have sad records , and sad threatnings , and sad stories of Corah , and Doeg , and Balaam , and Jeroboam , and Vzzah , and Ananias , and Sapphira , and Julian , and of Hereticks and Schismaticks , and sacrilegious ; and after all , these men could not prevail finally , but paid for the mischief they did , and ended their daies in dishonour , and left nothing behind them but the memory of their sin , and the record of their curse . 3. In the same proportion you are to take care of all inferiour Relatives of God and of Religion . Find out methods to relieve the Poor , to accommodate and well dispose of the cures of Souls ; let not the Churches lye wast and in ruinous heaps , to the diminution of Religion , and the reproach of the Nation , lest the nations abroad say , that the Britans are a kind of Christians that have no Churches : for Churches , and Courts of Judicature , and the publick defences of an Imperial City , are res sacrae ; they are venerable in Law , and honourable in Religion . But that which concerns us most is , that we all keep close to our Religion . Ad magnas reipublicae utilitates retinetur Religio in civitatibus , said Cicero ; by Religion and the strict preserving of it , ye shall best preserve the Interests of the Nation : and according to the precept of the * Apostle , Mark them which cause divisions amongst us , contrary to the doctrine that ye have receiv'd , and avoid them . For I beseech you to consider , all you that are true Protestants ; do you not think that your Religion is holy , and Apostolical , and taught by Christ , and pleasing unto God ? If you do not think so , why do you not leave it ? but if you do think so , why are ye not zealous for it ? Is not the Government a part of it ? it is that which immures , and adorns , and conducts all the rest , and is establisht in the 36. Article of the Church , in the publick Service-book , and in the book of Consecration : it is therefore a part of our Religion , and is not all of it worth preserving ? If it be , then they which make Schisms against this Doctrine , by the rule of the Apostle are to be avoided . Beatus qui praedicat verbum inauditum , Blessed is he that preaches a word that was never heard before , so said the Spanish Jesuite : but Christ said otherwise ; No man having drunk old wine straight desires new , for he saith the old is better . And so it is in Religion , Quod primum verum , Truth is alwaies first : and since Episcopacy hath been of so lasting an abode , of so long a blessing , since it hath ever combin'd with Government , and hath been taught by that Spirit that hath so long dwelt in God's Church , and hath now according to the promise of Jesus , that sayes the gates of hell shall not prevail against the Church , been restored amongst us by a heap of miracles , and as it went away , so it return'd again in the hand of Monarchy , and in the bosome of our Fundamental Laws ; suffer no evil tongue to speak against this Truth , which hath had so long a testimony from God , and from Experience , and from the wisdom of so many Ages , of all your Ancestors and all your Laws , lest ye be found to speak against God , and neglect the things that belong unto your Peace , and get nothing by it but news and danger , and what other effects ye know not . But Leontinus Bishop of Antioch stroak'd his old white beard and said , When this snow is dissolved , a great deal of dirty weather will follow ; meaning , that when the old Religion should be questioned and discountenanced , the new Religion would bring nothing but trouble and unquietness : and we have found it so by a sad experience . 4. Ye cannot obey God unless ye do Justice : for this also is better then sacrifice , said Solomon , Prov. 21. 3. For Christ , who is the Sun of righteousness , is a Sun and a Shield to them that do righteously . The Indian was not immured sufficiently by the Atlantick sea , nor the Bosphoran by the walls of Ice , nor the Arabian by his meridian Sun ; the Christian Justice of the Roman Princes brake through all inclosures , and by Justice set up Christs standard , and gave to all the world a testimony how much could be done by Prudence and Valour , when they were conducted by the hands of Justice . And now you will have a great trial of this part of your Obedience to God. For you are to give sentence in the causes of half a Nation : and he had need be a wise and a good man that divides the inheritance amongst Brethren ; that he may not be abused by contrary pretences , nor biassed by the Interest of friends , nor transported with the unjust thoughts even of a just Revenge , nor allured by the opportunities of Spoil , nor turn'd aside by Partiality in his own concerns , nor blinded by Gold which puts out the eyes of wise men , nor couzened by pretended zeal , nor wearied with the difficulty of questions , nor directed by a general measure in cases not measurable by it , nor born down by Prejudice , nor abused by resolutions taken before the cause be heard , nor over-ruled by National Interests . For Justice ought to be the simplest thing in the world , and is to be measured by nothing but by Truth and by Laws , and by the Decrees of Princes . But whatever you do , let not the pretence of a different Religion make you think it lawful to oppress any man in his just rights : For Opinions are not , but Laws only , and doing as we would be done to , are the measures of Justice : and though Justice does alike to all men , Jew and Christian , Lutheran and Calvinist ; yet to do right to them that are of another Opinion is the way to win them ; but if you for Conscience sake do them wrong , they will hate you and your Religion . Lastly , as Obedience is better than Sacrtfice , so God also said , I will have Mercy and not Sacrifice ; meaning that Mercy is the best Obedience . Perierat totum quod Deus fecerat , nisi misericordia subvenisset , said Chrysologus ; all the Creatures both of Heaven and earth would perish if Mercy did not relieve us all . Other good things more or less , every man expects according to the portion of his fortune : Ex clementia omnes idem sperant , * but from Mercy and Clemency all the world alike do expect advantages . And which of us all stands here this day , that does not need God's pardon and the Kings ? Surely no man is so much pleased with his own innocence , as that he will be willing to quit his claim to Mercy : and if we all need it , let us all shew it . Naturae imperio gemimus , cum funus adultae Virginis occurrit , vel terrâ clauditur infans , Et minor igne rogi — If you do but see a Maiden carried to her Grave a little before her intended marriage , or an Infant die before the birth of Reason , Nature hath taught us to pay a tributary tear : Alas ! your eyes will behold the ruine of many Families , which though they sadly have deserved , yet Mercy is not delighted with the spectacle ; and therefore God places a watry cloud in the eye , that when the light of Heaven shines upon it , it may produce a Rain-bow to be a Sacrament and a Memorial that God and the Sons of God do not love to see a man perish . God never rejoices in the death of him that dies ; and we also esteem it undecent to have Musick at a Funeral . And as Religion teaches us to pity a condemned Criminal , so Mercy intercedes for the most benigne interpretation of the Laws . You must indeed be as just as the Laws , and you must be as merciful as your Religion : and you have no way to tye these together , but to follow the Pattern in the Mount ; do as God does , who in judgment remembers mercy . To conclude ; If every one in this Honourable Assembly would join together to promote Christian Religion in its true notion , that is , Peace and Holiness , the love of God and the love of our Brother , Christianity in all its proper usefulness , and would not endure in the Nation any thing against the Laws of the Holy Jesus ; if they were all zealous for the Doctrines of Righteousness , and impatient of Sin in your selves and in the people , it is not to be imagined what a happy Nation we should be . But if ye divide into parties , and keep up useless differences of names or interests ; if ye do not join in the bands of Peace , that is , the King and the Church , Religion and the good of the Nation , you can never hope to see a blessing to be the end of your labours . Remember the words of Solomon , Righteousness exalteth a Nation , but sin is a reproach to any people : but when Righteousness is advanced in the hearts and lives of the Nation , who shall dare to reprove your Faith , who can find fault with your Religion ? God of his mercy grant that in all your Consultations the Word of God may be your measure , the Spirit of God may be your guide , and the glory of God may be your end : He of his mercy grant that moderation may be your limit , and Peace may be within your walls as long as you are there , and in all the land for ever after . But remember , that since the honour and service of his Majesty , and the peace and prosperity of the Church , the perpetuity of our fundamental Laws , publick Justice , and the honour of all legal Authority , the advancement of Trade , and the wealth of the Nation is your design ; remember , I pray , what warranty you have to expect all this ; no less than the words of our Blessed Saviour , but it is upon these terms , Seek ye first the Kingdom of God , and the righteousness thereof , and all these things shall be added to you . Amen . FINIS . Via Intelligentiae . A SERMON Preached to the UNIVERSITY OF DUBLIN , Shewing by what means the Scholars shall become most Learned and most Useful . Published at their desire . By the R. R. Father in God , Jeremy Lord Bishop of Down , &c. and Vice-Chancellour of that UNIVERSITY . Ad majorem Dei gloriam . LONDON , Printed for R. Royston , Bookseller to the Kings Most Excellent Majesty . 1666. To the READER . PEACE is so great a Blessing , and Disputations and Questions in Religion are so little friends to Peace , that I have thought no mans time can be better spent than in propositions and promotions of Peace , and consequently in finding expedients , and putting periods to all contentious Learning . I have already in a discourse before the Right Honourable the Lords and Commons assembled in this Parliament , prov'd that Obedience is the best medium of Peace and true Religion ; and Laws are the only common term and certain rule and measure of it . Vocatâ ad concionem multitudine , quae coalescere in populum Unius corporis nullâ re praeterquam legibus poterat , said Livy . Obedience to Man is the external instrument ; and the best in the World. To which I now add , that Obedience to God is the best internal instrument ; and I have prov'd it in this discourse . Peace and Holiness are twin-Sisters ; after which because every man is bound to follow , and he that does not shall never see God , I concluded that the Office of a Bishop is in nothing so signally to be exhibited as in declaring by what means these great duties and blessings are to be acquired . This way I have here described is an old way ; for it was Christs way , and therefore it is truth and life : but it hath been so little regarded and so seldom taught , that when I first spake my thoughts of it in the following words before the Little , but Excellent , Vniversity of Dublin , they consented to it so perfectly , and so piously entertained it , that they were pleased with some earnestness to desire me to publish it to the world , and to consign it to them as a perpetual memorial of their duty , and of my regards to them , and care over them in my Station . I was very desirous to serve and please them in all their worthy desires , but had found so much reason to distrust my own abilities , that I could not resolve to do what I fain would have done ; till by a second communication of those thoughts , though in differing words , I had published it also to my Clergy at the Metropolitical Visitation of the most Reverend and Learned Lord Primate of Armagh in my own Diocese . But when I found that they also thought it very reasonable and pious , and joined in the desire of making it publick , I consented perfectly , and now only pray to God it may do that Work which I intended . I have often thought of those excellent words of Mr. Hooker in his very learned Discourse of Justification ; [ Such is the untoward constitution of our Nature , that we do neither so perfectly understand the way and knowledge of the Lord , nor so stedfastly embrace it when it is understood , nor so graciously utter it when it is embraced , nor so peaceably maintain it when it is uttered , but that the best of us are overtaken sometime through blindness , sometime through hastiness , sometime through impatience , sometime through other passions of the mind , whereunto ( God knows ) we are too subject ] That I find by true experience , the best way of Learning and Peace is that which cures all these evils , as far as in the World they are curable ; and that is the waies of Holiness , which are therefore the best and only way of Truth . In Disputations there is no end , and but very little advantage ; but the way of godliness hath in it no Error , and no Doubtfulness . By this therefore I hoped best to applie the Counsel of the Wise man : Stand thou fast in thy sure Understanding , in the way and knowledg of the Lord , and have but one manner of word , and follow the word of peace and righteousness . I have reason to be confident that they who desired me to publish this Discourse will make use of it , and find benefit by it : and if any others do so too , both they and I shall still more and more give God all thanks , and praise , and glory . Via Intelligentiae . SERM. VI. John VII . 17. If any man will do his will , he shall know of the Doctrine , whether it be of God , or whether I speak of my self . THE Ancients in their Mythological Learning tell us , that when Jupiter espyed the Men of the World striving for Truth , and pulling her in pieces to secure her to themselves , he sent Mercury down amongst them , and he with his usual Arts dressed Error up in the Imagery of Truth , and thrust her into the Croud , and so left them to contend still : and though then by Contention men were sure to get but little Truth , yet they were as earnest as ever , and lost Peace too , in their Importune contentions for the very Image of Truth . And this indeed is no wonder : but when Truth and Peace are brought into the world together , and bound up in the same bundle of life ; when we are taught a Religion by the Prince of Peace , who is the Truth it self , to see men Contending for this Truth to the breach of that Peace ; and when men fall out , to see that they should make Christianity their Theme , that is one of the greatest wonders in the World. For Christianity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a soft and gentle Institution ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was brought into the World to soften the asperities of humane nature , and to cure the Barbarities of evil men , and the Contentions of the passionate . The Eagle seeing her breast wounded , and espying the Arrow that hurt her to be feathered , cryed out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the feathered Nation is destroyed by their own Feathers ; That is , a Christian fighting and wrangling with a Christian ; and indeed that 's very sad : but wrangling about Peace too ; that Peace it self should be the argument of a War , that 's unnatural ; and if it were not that there are many who are homines multae religionis , nullius penè pietatis , Men of much Religion and little Godliness , it would not be that there should be so many quarrels in and concerning that Religion which is wholly made up of Truth and Peace , and was sent amongst us to reconcile the hearts of men when they were tempted to uncharitableness by any other unhappy argument . Disputation cures no Vice , but kindles a great many , and makes Passion evaporate into sin : and though men esteem it Learning , yet it is the most useless Learning in the World. When Eudamidas the Son of Archidamas heard old Xenocrates disputing about Wisdom , he asked very soberly , If the old man be yet disputing and enquiring concerning Wisdom , what time will he have to make use of it ? Christianity is all for practice , and so much time as is spent in quarrels about it is a diminution to its Interest : men enquire so much what it is , that they have but little time left to be Christians . I remember a saying of Erasmus , that when he first read the New Testament with fear and a good mind , with a purpose to understand it and obey it , he found it very useful & very pleasant : but when afterwards he fell on reading the vast differences of Commentaries , then he understood it less than he did before , then he began not to understand it : For indeed the Truths of God are best dressed in the plain Culture and simplicity of the Spirit ; but the Truths that men commonly teach are like the reflexions of a Multiplying-glass : for one piece of good money you shall have forty that are phantastical ; and it is forty to one if your finger hit upon the right . Men have wearied themselves in the dark , having been amused with false fires : and instead of going home , have wandred all night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in untroden , unsafe , uneasie wayes ; but have not found out what their Soul desires . But therefore since we are so miserable , and are in error , and have wandred very far , we must do as wandring Travellers use to do , go back just to that place from whence they wandred , and begin upon a new account . Let us go to the Truth it self , to Christ , and he will tell us an easie way of ending all our Quarrels : For we shall find Christianity to be the easiest and the hardest thing in the World : it is like a secret in Arithmetick , infinitely hard till it be found out by a right operation , and then it is so plain , we wonder we did not understand it earlier . Christ's way of finding out of Truth is by doing the will of God. We will try that by and by , if possible we may find that easie and certain : in the mean time let us consider what wayes men have propounded to find out Truth , and upon the foundation of that to establish Peace in Christendom . 1. That there is but one true way is agreed upon ; and therefore almost every Church of one denomination that lives under Government propounds to you a Systeme or collective Body of Articles , and tells you , that 's the true Religion , and they are the Church , and the peculiar people of God : like Brutus and Cassius , of whom one sayes , Vbicunque ipsi essent , praetexebant esse rempublicam , they supposed themselves were the Common-wealth ; and these are the Church , and out of this Church they will hardly allow salvation : But of this there can be no end ; for divide the Church into Twenty parts , and in what part soever your lot falls , you and your party are damned by the other Nineteen ; and men on all hands almost keep their own Proselytes by affrighting them with the fearful Sermons of Damnation : but in the mean time here is no security to them that are not able to judge for themselves , and no Peace for them that are . 2. Others cast about to cure this evil , and conclude that it must be done by submission to an infallible Guide ; this must do it or nothing : and this is the way of the Church of Rome : Follow but the Pope and his Clergy , and you are safe , at least as safe as their warrant can make you . Indeed this were a very good way , if it were a way at all ; but it is none ; for this can never end our Controversies : not only because the greatest Controversies are about this Infallible Guide ; but also because , 1. We cannot find that there is upon Earth any such Guide at all . 2. We do not find it necessary that there should . 3. We find that they who pretend to be this infallible Guide are themselves infinitely deceived . 4. That they do not believe themselves to be Infallible whatever they say to us ; because they do not put an end to all their own Questions that trouble them . 5. Because they have no peace but what is constrained by force and Government . 6. And lastly , because if there were such a Guide , we should fail of Truth by many other causes : for it may be that Guide would not do his duty ; or we are fallible Followers of this infallible Leader ; or we should not understand his meaning at all times , or we should be perverse at some times , or something as bad : because we all confess that God is an Infallible Guide , and that some way or other he does teach us sufficiently , and yet it does come to pass by our faults that we are as far to seek for Peace and Truth as ever . 3. Some very wise men finding this to fail , have undertaken to reconcile the differences of Christendom by a way of moderation . Thus they have projected to reconcile the Papists and the Lutherans , the Lutherans and the Calvinists , the Remonstrants and Contra-remonstrants , and project that each side should abate of their asperities , and pare away something of their propositions , and joyn in Common terms and phrases of Accommodation , each of them sparing somthing , and promising they shall have a great deal of peace for the exchange of a little of their opinion . This was the way of Cassander , Modrevius , Andreas Frisius , Erasmus , Spalato , Grotius , and indeed of Charles the Fifth in part , but something more heartily of Ferdinand the Second . This device produced the conferences at Poissy , at Montpellier , at Ratisbon , at the Hague , at many places more : and what was the event of these ? Their parties when their Delegates returned , either disclamed their Moderation , or their respective Princes had some other ends to serve , or they permitted the Meetings upon uncertain hopes , and a tryal if any good might come ; or it may be they were both in the wrong , and their mutual abatement was nothing but a mutual quitting of what they could not get , and the shaking hands of false friends ; or it may be it was all of it nothing but Hypocrisie and Arts of Craftiness , and , like Lucian's man , every one could be a man and a Pestle when he pleased . And the Councel of Trent , though under another cover , made use of the artifice , but made the secret manifest and common : for at this day the Jesuits in the Questions de auxiliis Divinae gratiae have prevailed with the Dominicans to use their expressions , and yet they think they still keep the sentence of their own Order . From hence can succeed nothing but folly and a phantastick peace : This is but the skinning of an old sore , it will break out upon all occasions . 4. Others , who understand things beyond the common rate , observing that many of our Controversies and peevish wranglings are kept up by the ill stating of the Question , endeavour to declare things wisely , and make the matter intelligible , and the words clear ; hoping by this means to cut off all disputes . Indeed this is a very good way , so far as it can go ; and would prevail very much , if all men were wise , and would consent to those statings , and would not fall out upon the main enquiry when it were well stated : but we find by a sad experience that few Questions are well stated ; and when they are , they are not consented to ; and when they are agreed on by both sides that they are well stated , it is nothing else but a drawing up the Armies in Battalia with great skill and discipline ; the next thing they do is , they thrust their Swords into one anothers sides . 5. What remedy after all this ? Some other good men have propounded one way yet : but that is a way of Peace rather than Truth ; and that is , that all Opinions should be tolerated and none persecuted , and then all the world will be at peace . Indeed this relies upon a great reasonableness ; not only because Opinions cannot be forced , but because if men receive no hurt it is to be hoped they will do none : But we find that this alone will not do it : For besides that all men are not so just as not to do any Injury ( for some men begin the evil ) besides this ( I say ) there are very many men amongst us who are not content that you permit them ; for they will not permit you , but rule over your Faith , and say that their way is not only true , but necessary ; and therefore the Truth of God is at stake , and all indifference and moderation is carnal Wisdom , and want of Zeal for God : nay more than so , they preach for Toleration when themselves are under the rod , who when they got the rod into their own hands thought Toleration it self to be Intolerable . Thus do the Papists , and thus the Calvinists : and for their Cruelty they pretend Charity : They will indeed force you to come in , but it is in true Zeal for your Soul : and if they do you violence , it is no more than if they pull your Arm out of joint , when to save you from drowning they draw you out of a River ; and if you complain , it is no more to be regarded than the out-cries of Children against their Rulers , or sick men against Physitians . But as to the thing it self , the truth is , it is better in Contemplation than Practice : for reckon all that is got by it when you come to handle it , and it can never satisfie for the infinite disorders happening in the Government ; the scandal to Religion , the secret dangers to publick Societies , the growth of Heresie , the nursing up of parties to a grandeur so considerable as to be able in their own time to change the Laws and the Government . So that if the Question be whether meer Opinions are to be persecuted , it is certainly true , they ought not . But if it be considered how by Opinions men rifle the affairs of Kingdoms , it is also as certain , they ought not to be made publick and permitted . And what is now to be done ? must Truth be for ever in the dark , and the World for ever be divided , and Societies disturbed , and Governments weakned , and our Spirits debauched with Error and the uncertain Opinions and the Pedantry of talking men ? Certainly there is a way to cure all this evil ; and the wise Governour of all the World hath not been wanting in so necessary a matter as to lead us into all Truth . But the way hath not yet been hit upon , and yet I have told you all the wayes of Man and his Imaginations in Order to Truth and Peace : and you see these will not do ; we can find no rest for the soles of our feet amidst all the waters of Contention and Disputations , and little artifices of divided Schools . Every man is a lyar , and his Understanding is weak , and his Propositions uncertain , and his Opinions trifling , and his Contrivances imperfect , and neither Truth nor Peace does come from man. I know I am in an Auditory of inquisitive persons , whose business is to study for Truth , that they may find it for themselves and teach it unto others : I am in a School of Prophets and Prophets Sons , who all ask Pilate's Question , What is Truth ? You look for it in your Books , and you tug hard for it in your Disputations , and you derive it from the Cisterns of the Fathers , and you enquire after the old wayes , and sometimes are taken with new appearances , and you rejoice in false lights , or are delighted with little umbrages and peep of Day : But where is there a man , or a Society of men , that can be at rest in his enquiry , and is sure he understands all the Truths of God ? where is there a man but the more he studies and enquires , still he discovers nothing so clearly as his own Ignorance ? This is a demonstration that we are not in the right way , that we do not enquire wisely , that our Method is not artificial . If men did fall upon the right way , it were impossible so many learned men should be engaged in contrary parties and Opinions . We have examined all wayes but one , all but God's way : Let us ( having missed in all the other ) try this : let us go to God for Truth ; for Truth comes from God only , and his wayes are plain , and his sayings are true , and his promises Yea and Amen : and if we miss the Truth it is because we will not find it : for certain it is , that all that Truth which God hath made necessary , he hath also made legible and plain , and if we will open our eyes we shall see the Sun , and if we will walk in the light , we shall rejoice in the light : only let us withdraw the Curtains , let us remove the impediments and the sin that doth so easily beset us ; that 's God's way . Every man must in his station do that portion of duty which God requires of him , and then he shall be taught of God all that is fit for him to learn : there is no other way for him but this . The fear of the Lord is the beginning of wisdom , and a good understanding have all they that do thereafter . And so said David of himself , I have more understanding than my Teachers ; because I keep thy Commandments . And this is the only way which Christ hath taught us : if you ask , What is Truth ? you must not do as Pilate did , ask the Question , and then go away from him that only can give you an answer ; for as God is the Author of Truth , so he is the Teacher of it ; and the way to learn it is this of my Text : For so saith our blessed Lord , If any man will do his will , he shall know of the Doctrine , whether it be of God or no. My Text is simple as Truth it self , but greatly comprehensive , and contains a Truth that alone will enable you to understand all Mysteries , and to expound all Prophecies , and to interpret all Scriptures , and to search into all Secrets , all ( I mean ) which concern our happinesse and our duty : and it being an affirmative hypothetical , is plainly to be resolved into this Proposition , The way to judge of Religion is by doing of our duty ; and Theologie is rather a Divine life than a Divine knowledge . In Heaven indeed we shall first see , and then love ; but here on Earth we must first love , and love will open our eyes as well as our hearts , and we shall then see and perceive and understand . In the handling of which Proposition I shall first represent to you that the certain causes of our Errors are nothing but direct sins , nothing makes us Fools and Ignorants but living vicious lives ; and then I shall proceed to the direct demonstration of the Article in question , that Holiness is the only way of Truth and Vnderstanding . 1. No man understands the Word of God as it ought to be understood , unless he layes aside all affections to Sin : of which because we have taken very little care , the product hath been that we have had very little wisdom , and very little knowledge in the wayes of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said Aristotle , wickedness does corrupt a mans reasoning ; it gives him false principles and evil measures of things : the sweet Wine that Vlysses gave to the Cyclops put his eye out ; and a man that hath contracted evil affections , and made a league with sin , sees only by those measures . A Covetous man understands nothing to be good that is not profitable ; and a Voluptuous man likes your reasoning well enough if you discourse of Bonum jucundum , the pleasures of the sense , the ravishments of lust , the noises and inadvertencies , the mirth and songs of merry Company ; but if you talk to him of the melancholy Lectures of the Cross , the content of Resignation , the peace of Meekness , and the Joyes of the Holy Ghost , and of rest in God , after your long discourse and his great silence he cries out , What 's the matter ? He knows not what you mean : Either you must fit his humour , or change your discourse . I remember that Arianus tells of a Gentleman that was banished from Rome , and in his sorrow visited the Philosopher , and he heard him talk wisely , and believed him , and promised him to leave all the thoughts of Rome and splendors of the Court , and retire to the course of a severe Philosopy : but before the good mans Lectures were done , there came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , letters from Caesar to recall him home , to give him pardon , and promise him great employment : He presently grew weary of the good mans Sermon , and wished he would make an end , thought his discourse was dull and flat ; for his head and heart were full of another story and new principles ; and by these measures he could hear only and he could understand . Every man understands by his Affections more than by his Reason : and when the Wolf in the Fable went to School to learn to spell , whatever letters were told him , he could never make any thing of them but Agnus ; he thought of nothing but his belly : and if a man be very hungry , you must give him meat before you give him Counsel . A mans mind must be like your proposition before it can be entertained : for whatever you put into a man it will smell of the Vessel : it is mans mind that gives the Emphasis , and makes your argument to prevail . And upon this account it is that there are so many false Doctrines in the only Article of Repentance . Men know they must repent , but the definition of Repentance they take from the convenience of their own Affairs : what they will not part with , that is not necessary to be parted with , and they will repent , but not restore : they will say nollem factum , they wish they had never done it ; but since it is done , you must give them leave to rejoice in their purchase : they will ask forgiveness of God ; but they sooner forgive themselves , and suppose that God is of their mind : If you tye them to hard terms , your Doctrine is not to be understood , or it is but one Doctors Opinion , and therefore they will fairly take their leave , and get them another Teacher . What makes these evil , these dangerous and desperate Doctrines ? not the obscurity of the thing , but the cloud upon the heart ; for say you what you will , He that hears must be the Expounder , and we can never suppose but a man will give sentence in behalf of what he passionately loves . And so it comes to pass that , as Rabbi Moses observed , that God for the greatest Sin imposed the least Oblation , as a she-Goat for the sin of Idolatry ; for a woman accused of Adultery , a Barly-Cake : so do most men ; they think to expiate the worst of their sins with a trifling , with a pretended , little , insignificant repentance . God indeed did so , that the cheapness of the Oblation might teach them to hope for pardon ; not from the Ceremony , but from a severe internal repentance : But men take any argument to lessen their repentances , that they may not lessen their pleasures or their estates , and that Repentance may be nothing but a word , and Mortification signifie nothing against their pleasures , but be a term of Art only , fitted for the Schools or for the Pulpit , but nothing relative to Practice , or the Extermination of their sin . So that it is no wonder we understand so little of Religion : it is because we are in love with that which destroyes it ; and as a man does not care to hear what does not please him , so neither does he believe it ; he cannot , he will not understand it . And the same is the Case in the matter of Pride ; the Church hath extremely suffered by it in many ages . Ari●s missed a Bishoprick , and therefore turned Heretick ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the story , he disturbed and shaked the Church ; for he did not understand this Truth , [ That the peace of the Church was better than the satisfaction of his person , or the promoting his foolish Opinion . ] And do not we see and feel that at this very day the Pride of men makes it seem impossible for many persons to obey their Superiors ? and they do not see what they can read every day , that it is a sin to speak evil of Dignities . A man would think it a very easie thing to understand the 13. Chapter to the Romans , Whosoever resisteth the Power , resisteth ehe Ordinance of God : and yet we know a generation of men to whom these words were so obscure , that they thought it lawful to fight against their King. A man would think it easie to believe that those who were in the gainsaying of Corah , who rose up against the high Priest , were in a very sad condition : and yet there are too many amongst us who are in the gainsaying of Corah , and think they do very well ; that they are the Godly party , and the good people of God. Why ? what 's the matter ? In the world there can be nothing plainer than these words , Let every soul be subject to the higher Powers , and that you need not make a scruple who are these higher powers , it is as plainly said , there is no power but of God ; all that are set over you by the Laws of your Nation , these are over you in the Lord : and yet men will not understand these plain things ; they deny to do their notorious duty , and yet believe they are in the right , and if they sometimes obey for wrath , they oftner disobey for Conscience sake . Where is the fault ? The words are plain , the duty is certain , the Book lies open ; but , alas ! it is Sealed within , that is , men have eyes and will not see , ears and will not hear . But the wonder is the less ; for we know when God said to Jonas , doest thou well to be angry ? he answered God to his face , I do well to be angry even unto the death . Let God declare his mind never so plainly , if men will not lay aside the evil principle that is within , their open love to their secret sin , they may kill an Apostle , and yet be so ignorant as to think they do God good service ; they may disturb Kingdoms , and break the peace of a well-ordered Church , and rise up against their Fathers , and be cruel to their Brethren , and stir up the people to Sedition ; and all this with a cold stomach and a hot liver , with a hard heart and a tender Conscience , with humble carriage and a proud spirit . For thus men hate Repentance , because they scorn to confess an Error ; they will not return to Peace and Truth , because they fear to lose the good opinion of the people whom themselves have couzened ; they are afraid to be good , lest they should confess they have formerly done amiss : and he that observes how much evil is done , and how many Heresies are risen , and how much obstinacy and unreasonable perseverance in folly dwells in the World upon the stock of Pride , may easily conclude that no learning is sufficient to make a proud man understand the truth of God , unless he first learn to be humble . But Obedite & intelligetis ( saith the Prophet ) obey and be humble , leave the foolish affections of sin , and then ye shall understand . That 's the first particular : All remaining affections to sin hinder the learning and understanding of the things of God. 2. He that means to understand the will of God and the truth of Religion must lay aside all inordinate affections to the world . 2 Cor. 3. 14. S. Paul complained that there was at that day a veil upon the hearts of the Jews in the reading of the Old Testament : they looked for a Temporal Prince to be their Messias , and their affections and hopes dwelt in secular advantages ; and so long as that veil was there , they could not see , and they would not accept the poor despised Jesus . For the things of the world , besides that they entangle one another , and make much business , and spend much time , they also take up the attentions of a mans mind , and spend his faculties , and make them trifling and secular with the very handling and conversation . And therefore the Pythagoreans taught their Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a separation from the things of the body , if they would purely find out truth and the excellencies of wisdom . Had not he lost his labour that would have discoursed wisely to Apicius , and told him of the books of Fate and the secrets of the other World , the abstractions of the Soul and its brisker Immortality , that Saints and Angels eat not , and that the Spirit of a man lives for ever upon wisdom , and holiness and contemplation ? The fat Glutton would have stared a while upon the Preacher , and then have fallen asleep . But if you had discoursed well and knowingly of a Lamprey , a large Mullet , or a Boar , animal propter Convivia natum , and have sent him a Cook from Asia to make new Sawces , he would have attended carefully , and taken in your discourses greedily . And so it is in the Questions and secrets of Christianity : which made S. Paul , when he intended to convert Foelix , discourse first with him about Temperance , Righteousness and Judgment to come . He began in the right point ; he knew it was to no purpose to preach Jesus Christ crucified to an intemperate person , to an Usurper of other mens rights , to one whose soul dwelt in the World , and cared not for the sentence of the last day . The Philosophers began their Wisdom with the meditation of death , and S. Paul his with the discourse of the day of Judgment : to take the heart off from this world and the amabilities of it , which dishonour and baffle the understanding , and made Solomon himself become a child and fool'd into Idolatry , by the prettiness of a talking woman . Men now-a-dayes love not a Religion that will cost them dear . If your Doctrine calls upon Men to part with any considerable part of their estates , you must pardon them if they cannot believe you ; they understand it not . I shall give you one great instance of it . When we consider the infinite unreasonableness that is in the Popish Religion , how against common sense their Doctrine of Transubstantiation is , how against the common Experience of humane nature is the Doctrine of the Popes Infallibility , how against Scripture is the Doctrine of Indulgences and Purgatory ; we may well think it a wonder that no more men are perswaded to leave such unlearned follies . But then on the other side , the wonder will cease , if we mark how many temporal ends are served by these Doctrines . If you destroy the Doctrine of Purgatory and Indulgences you take away the Priests Income , and make the the See Apostolick to be poor ; if you deny the Popes Infallibility , you will despise his Authority , and examine his Propositions , and discover his Failings , and put him to answer hard Arguments , and lessen his Power : and indeed , when we run through all the Propositions of difference between them and us , and see that in every one of them they serve an end of money or of power ; it will be very visible that the way to confute them is not by learned disputations , ( for we see they have been too long without effect , and without prosperity ) the men must be cured of their affections to the World , ut nudi nudum sequantur crucifixum , that with naked and devested affections they might follow the naked Crucified Jesus , and then they would soon learn the truths of God , which till then will be impossible to be apprehended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Men ( as St. Basil says ) when they expound Scripture , always bring in something of themselves : but till there be ( as one said ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rising out from their own seats , until they go out from their dark dungeons , they can never see the light of Heaven . And how many men are there amongst us who are therefore enemies to the Religion , because it seems to be against their profit ? The argument of Demetrius is unanswerable ; by this Craft they get their livings : leave them in their Livings , and they will let your Religion alone ; if not , they think they have reason to speak against it . When mens souls are possessed with the World , their souls cannot be invested with holy Truths . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as S. Isidor said : the Soul must be informed , insoul'd , or animated with the propositions that you put in , or you shall never do any good , or get Disciples to Christ. Now because a man cannot serve two Masters ; because he cannot vigorously attend two objects ; because there can be but one soul in any living Creature ; if the World have got possession , talk no more of your Questions , shut your Bibles , and read no more of the Words of God to them , for they cannot tell of the Doctrine , whether it be of God , or of the World. That is the second particular : Worldly affections hinder true understandings in Religion . 3. No man , how learned soever , can understand the Word of God , or be at peace in the Questions of Religion , unless he be a Master over his Passions , Tu quoque si vis Lumine claro Cernere verum , Gaudia pelle , Pelle Timorem : Nubila mens est Vinctáque fraenis Haec ubi regnant . said the wise Boethius ; A man must first learn himself before he can learn God. Tua te fallit Imago : nothing deceives a man so soon as a mans self ; when a man is ( that I may use Plato's expression ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingled with his nature and his Congenial infirmities of anger and desire , he can never have any thing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a knowledge partly moral and partly natural : his whole life is but Imagination ; his knowledge is Inclination and Opinion ; he judges of Heavenly things by the measures of his fears and his desires , and his Reason is half of it sense , and determinable by the principles of sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then a man learns well when he is a Philosopher in his Passions . Passionate men are to be taught the first elements of Religion : and let men pretend to as much learning as they please , they must begin again at Christs Cross ; they must learn true mortification and crucifixion of their anger and desires , before they can be good Scholars in Christs School , or be admitted into the more secret enquiries of Religion , or profit in spiritual understanding . It was an excellent Proverb of the Jews , In passionibus Spiritus Sanctus non habitat , the Holy Ghost never dwells in the house of Passion . Truth enters into the heart of man when it is empty and clean and still ; but when the mind is shaken with Passion as with a storm , you can never hear the voyce of the Charmer , though he charm very wisely : and you will very hardly sheath a sword when it is held by a loose and a paralytick Arm. He that means to learn the secrets of Gods wisdom must be , as Plato says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his soul must be Consubstantiated with Reason , not invested with Passion : to him that is otherwise , things are but in the dark , his notion is obscure and his sight troubled ; and therefore though we often meet with passionate Fools , yet we seldom or never hear of a very passionate wise man. I have now done with the first part of my undertaking , and proved to you that our evil life is the cause of our Controversies and Ignorances in Religion and of the things of God. You see what hinders us from becoming good Divines . But all this while we are but in the preparation to the Mysteries of Godliness : When we have thrown off all affections to sin , when we have stripp'd our selves from all fond adherences to the things of the world , and have broken the chains and dominion of our Passions ; then we may say with David , Ecce paratum est Cor meum , Deus ; My heart is ready , O God , my heart is ready : then we may say , Speak , Lord , for thy Servant heareth : But we are not yet instructed . It remains therefore that we inquire what is that immediate Principle or Means by which we shall certainly and infallibly be led into all Truth , and be taught the Mind of God , and understand all his Secrets ; and this is worth our knowledge . I cannot say that this will end your Labours , and put a period to your Studies , and make your Learning easie ; it may possibly increase your Labour , but it will make it profitable ; it will not end your Studies , but it will direct them ; it will not make Humane Learning easie , but it will make it wise unto Salvation , and conduct it into true notices and ways of Wisdom . I am now to describe to you the right way of Knowledg : Qui facit Voluntatem Patris mei ( saith Christ ) that 's the way ; do God's Will , and you shall understand God's Word . And it was an excellent saying of S. Peter , Add to your Faith Virtue , &c. If these things be in you and abound , ye shall not be unfruitful in the knowledge of our Lord Jesus Christ. For in this case 't is not enough that all our hindrances of Knowledge are removed ; for that is but the opening of the covering of the Book of God ; but when it is opened , it is written with a hand that every eye cannot read . Though the windows of the East be open , yet every eye cannot behold the glories of the Sun : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Plotinus ; the eye that is not made Solar cannot see the Sun ; the eye must be fitted to the splendor : and it is not the wit of the man , but the spirit of the man ; not so much his head as his heart , that learns the Divine Philosophy . 1. Now in this Inquiry I must take one thing for a praecognitum , that every good man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is taught of God : and indeed unless he teach us , we shall make but ill Scholars our selves , and worse Guides to others . Nemo potest Deum scire , nisi à Deo doceatur , said St. Irenaeus , ( lib. 6. cap. 13. ) If God teaches us , then all is well ; but if we do not learn Wisdom at his feet , from whence should we have it ? it can come from no other Spring . And therefore it naturally follows , that by how much nearer we are to God , by so much better we are like to be instructed . But this being supposed , as being most evident , we can easily proceed by wonderful degrees and steps of progression in the Oeconomy of this Divine Philosophy : For , 2. There is in every righteous man a new vital Principle ; the Spirit of Grace is the Spirit of Wisdom , and teaches us by secret Inspirations , by proper Arguments , by actual Perswasions , by personal Applications , by Effects and Energies : and as the Soul of a man is the cause of all his vital Operations , so is the Spirit of God the Life of that Life , and the cause of all Actions and Productions Spiritual : And the consequence of this is what St. John tells us of , Ye have received the Vnction from above , and that annointing teacheth you all things : All things of some one kind ; that is , certainly , all things that pertain to life and godliness ; all that by which a man is wise and happy . We see this by common experience . Unless the Soul have a new Life put into it , unless there be a vital Principle within , unless the Spirit of Life be the Informer of the Spirit of the Man , the Word of God will be as dead in the operation as the Body in its powers and possibilities . Sol & Homo generant hominem , saith our Philosophy : A Man alone does not beget a Man , but a Man and the Sun ; for without the influence of the Celestial Bodies all natural Actions are ineffective : and so it is in the operations of the Soul. Which Principle divers Phanaticks , both among us and in the Church of Rome , misunderstanding , look for new Revelations , and expect to be conducted by Ecstasie , and will not pray but in a transfiguration , and live upon raptures and extravagant expectations , and separate themselves from the conversation of men by affectations , by new measures and singularities , and destroy Order , and despise Government , and live upon illiterate Phantasms and ignorant Discourses . These men do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they belie the Holy Ghost : For the Spirit of God makes men wise ; it is an evil Spirit that makes them Fools . The Spirit of God makes us Wise unto Salvation ; it does not spend its holy Influences in disguises and convulsions of the Understanding : Gods Spirit does not destroy Reason , but heightens it ; he never disorders the Beauties of Government , but is a God of Order ; it is the Spirit of Humility , and teaches no Pride ; he is to be found in Churches and Pulpits , upon Altars , and in the Doctors Chairs ; not in Conventicles , and mutinous corners of a House : he goes in company with his own Ordinances , and makes progressions by the measures of life ; his infusions are just as our acquisitions , and his Graces pursue the methods of Nature : that which was imperfect he leads on to perfection , and that which was weak he makes strong : he opens the heart , not to receive murmurs , or to attend to secret whispers , but to hear the word of God ; and then he opens the heart , and creates a new one ; and without this new creation , this new principle of life , we may hear the word of God , but we can never understand it ; we hear the sound , but are never the better ; unless there be in our hearts a secret conviction by the Spirit of God , the Gospel it self is a dead Letter , and worketh not in us the light and righteousness of God. Do not we see this by daily experience ? Even those things which a good man and an evil man know , they do not know them both alike . A wicked man does know that Good is lovely , and Sin is of an evil and destructive nature ; and when he is reproved , he is convinced ; and when he is observed , he is ashamed ; and when he has done , he is unsatisfied ; and when he pursues his sin , he does it in the dark : Tell him he shall die , and he sighs deeply , but he knows it as well as you : Proceed , and say , that after death comes Judgment , and the poor man believes and trembles ; he knows that God is angry with him ; and if you tell him that for ought he knows he may be in Hell to morrow , he knows that it is an intolerable truth , but it is also undeniable : And yet after all this , he runs to commit his sin with as certain an event and resolution as if he knew no Argument against it : These notices of things terrible and true pass through his Understanding as an Eagle through the Air ; as long as her flight lasted the air was shaken , but there remains no path behind her . Now since at the same time we see other persons , not so learned it may be , not so much versed in Scriptures , yet they say a thing is good and lay hold of it ; they believe glorious things of Heaven , and they live accordingly , as men that believe themselves ; half a word is enough to make them understand ; a nod is a sufficient reproof ; the crowing of a Cock , the singing of a Lark , the dawning of the day , and the washing their hands , are to them competent memorials of Religion , and warnings of their duty . What is the reason of this difference ? They both read the Scriptures , they read and hear the same Sermons , they have capable Understandings , they both believe what they hear and what they read , and yet the event is vastly different . The reason is that which I am now speaking of ; the one understands by one Principle , the other by another ; the one understands by Nature , and the other by Grace ; the one by Humane Learning , and the other by Divine ; the one reads the Scriptures without , and the other within ; the one understands as a Son of Man , the other as a Son of God ; the one perceives by the proportions of the world , and the other by the measures of the Spirit ; the one understands by Reason , and the other by Love ; and therefore he does not only understand the Sermons of the Spirit , and perceives their meaning ; but he pierces deeper , and knows the meaning of that meaning ; that is , the secret of the Spirit , that which is spiritually discerned , that which gives life to the Proposition , and activity to the Soul. And the reason is , because he hath a Divine Principle within him , and a new Understanding ; that is plainly , he hath Love , and that 's more than Knowledge ; as was rarely well observed by S. Paul , Knowledge puffeth up , but Charity edifieth ; that is , Charity makes the best Scholars . No Sermons can edifie you , no Scriptures can build you up a holy Building to God , unless the Love of God be in your hearts , and purifie your Souls from all filthiness of the Flesh and Spirit . But so it is in the regions of Stars , where a vast body of Fire is so divided by excentrick motions , that it looks as if Nature had parted them into Orbs and round shells of plain and purest materials : But where the cause is simple , and the matter without variety , the motions must be uniform ; and in Heaven we should either espy no motion , or no variety . But God , who designed the Heavens to be the causes of all changes and motions here below , hath placed his Angels in their houses of light , and given to every one of his appointed Officers a portion of the fiery matter to circumagitate and roll ; and now the wonder ceases : for if it be enquired why this part of the fire runs Eastward , and the other to the South , they being both indifferent to either , it is because an Angel of God sits in the Centre , and makes the same matter turn , not by the bent of its own mobility and inclination , but in order to the needs of Man , and the great purposes of God : And so it is in the Understandings of Men ; when they all receive the same Notions , and are taught by the same Master , and give full consent to all the Propositions , and can of themselves have nothing to distinguish them in the events , it is because God has sent his Divine Spirit , and kindles a new fire , and creates a braver capacity , and applies the Actives to the Passives , and blesses their operation ; For there is in the heart of man such a dead sea , and an indisposition to holy flames , like as in the cold Rivers in the North , so as the fires will not burn them , and the Sun it self will never warm them , till Gods holy Spirit does from the Temple of the New Jerusalem bring a holy flame , and make it shine and burn . The Natural man ( saith the holy Apostle ) cannot preceive the things of the Spirit ; they are foolishness unto him ; for they are spiritually discerned : For he that discourses of things by the measures of sense , thinks nothing good but that which is delicious to the palate , or pleases the brutish part of Man ; and therefore while he estimates the secrets of Religion by such measures , they must needs seem as insipid as Cork , or the uncondited Mushrom ; for they have nothing at all of that in their constitution . A voluptuous person is like the Dogs of Sicily , so fill'd with the deliciousness of Plants that grow in every furrow and hedge , that they can never keep the scent of their Game . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said St. Chrysostom : The fire and water can never mingle ; so neither can sensuality , and the watchfulness and wise discerning of the Spirit . Pilato interroganti de veritate , Christus non respondit ; When the wicked Governour asked of Christ concerning Truth , Christ gave him no answer : He was not fit to hear it . He therefore who so understands the Words of God , that he not only believes but loves the Proposition ; he who consents with all his heart , and being convinc'd of the truth does also apprehend the necessity , and obeys the precept , and delights in the discovery , and lays his hand upon his heart , and reduces the notices of things to the practice of duty ; he who dares trust his proposition , and drives it on to the utmost issue , resolving to go after it whithersoever it can invite him ; this Man walks in the Spirit ; at least thus far he is gone towards it ; his Understanding is brought in obsequium Christi , into the obedience of Christ. This is a loving God with all our mind ; and whatever goes less than this , is but Memory , and not Understanding ; or else such notice of things by which a man is neither the wiser nor the better . 3. Sometimes God gives to his choicest , his most elect and precious Servants , a knowledge even of secret things , which he communicates not to others . We finde it greatly remark'd in the case of Abraham , Gen. 18. 17. And the Lord said , Shall I hide from Abraham that thing that I do ? Why not from Abraham ? God tells us , ver . 19. For I know him , that he will command his Children and his Houshold after him , and they shall keep the way of the Lord , to do justice and judgment . And though this be irregular and infrequent , yet it is a reward of their piety , and the proper increase also of the spiritual man. We find this spoken by God to Daniel , and promised to be the lot of the righteous man in the days of the Messias ; Dan. 12. 10. Many shall be purified , and made white , and tryed ; but the wicked shall do wickedly : and what then ? None of the wicked shall understand , but the wise shall understand . Where besides that the wise man and the wicked are opposed , plainly signifying that the wicked man is a Fool and an Ignorant ; it is plainly said that None of the wicked shall understand the wisdom and mysteriousness of the Kingdom of the Messias . 4. A good life is the best way to understand Wisdom and Religion , because by the experiences and relishes of Religion there is conveyed to them such a sweetness , to which all wicked men are strangers : there is in the things of God to them which practise them a deliciousness that makes us love them , and that love admits us into Gods Cabinet , and strangely clarifies the Understanding by the purification of the Heart . For when our Reason is raised up by the Spirit of Christ , it is turned quickly into experience ; when our Faith relies upon the Principles of Christ , it is changed into Vision ; and so long as we know God only in the ways of man , by contentious Learning , by Arguing and Dispute , we see nothing but the shadow of him , and in that shadow we meet with many dark appearances , little certainty , and much conjecture : But when we know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the eyes of holiness , and the intuition of gracious experiences , with a quiet spirit and the peace of Enjoyment ; then we shall hear what we never heard , and see what our eyes never saw ; then the mysteries of Godliness shall be opened unto us , and clear as the windows of the morning : And this is rarely well expressed by the Apostle , If we stand up from the dead and awake from sleep , then Christ shall give us light . For although the Scriptures themselves are written by the Spirit of God , yet they are written within and without : and besides the light that shines upon the face of them , unless there be a light shining within our hearts , unfolding the leaves , and interpreting the mysterious sense of the Spirit , convincing our Consciences and preaching to our hearts ; to look for Christ in the leaves of the Gospel , is to look for the living amongst the dead . There is a life in them , but that life is ( according to S. Paul's expression ) hid with Christ in God : and unless the Spirit of God be the Promo-condus , we shall never draw it forth . Humane Learning brings excellent ministeries towards this : it is admirably useful for the reproof of Heresies , for the detection of Fallacies , for the Letter of the Scripture , for Collateral testimonies , for exterior advantages ; but there is something beyond this , that humane Learning without the addition of Divine can never reach . Moses was learned in all the Learning of the Egyptians ; and the holy men of God contemplated the glories of God in the admirable order , motion and influences of the Heaven : but besides all this , they were taught of God something far beyond these prettinesses . Pythagoras read Moses's Books , and so did Plato ; and yet they became not Proselytes of the Religion , though they were learned Scholars of such a Master . The reason is , because that which they drew forth from thence was not the life and secret of it . Tradidit arcano quodcunque Volumine Moses . There is a secret in these Books , which few men , none but the Godly , did understand : and though much of this secret is made manifest in the Gospel , yet even here also there is a Letter and there is a Spirit : still there is a reserve for Gods secret ones , even all those deep mysteries which the old Testament covered in Figures , and Stories , and Names , and Prophesies , and which Christ hath , and by his Spirit will yet reveal more plainly to all that will understand them by their proper measures . For although the Gospel is infinitely more legible and plain than the obscurer Leaves of the Law , yet there is a Seal upon them also ; which Seal no man shall open but he that is worthy . We may understand something of it by the three Children of the Captivity ; they were all skill'd in all the wisdom of the Chaldees , and so was Daniel : but there was something beyond that in him ; the wisdom of the most high God was in him , and that taught him a learning beyond his learning . In all Scripture there is a spiritual sense , a spiritual Cabala , which as it tends directly to holiness , so it is best and truest understood by the Sons of the Spirit , who love God , and therefore know him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every thing is best known by its own similitudes and analogies . But I must take some other time to speak fully of these things . I have but one thing more to say , and then I shall make my Applications of this Doctrine , and so conclude . 5. Lastly , there is a sort of Gods dear Servants who walk in perfectness , who perfect holiness in the fear of God ; and they have a degree of Clarity and divine knowledge more than we can discourse of , and more certain than the Demonstrations of Geometry , brighter than the Sun , and indeficient as the light of Heaven . This is called by the Apostle the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is this brightness of God , manifested in the hearts of his dearest Servants . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — But I shall say no more of this at this time , for this is to be felt and not to be talked of ; and they that never touched it with their finger , may secretly perhaps laugh at it in their heart , and be never the wiser . All that I shall now say of it is , that a good man is united unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a flame touches a flame , and combines into splendor and to glory : so is the Spirit of a man united unto Christ by the Spirit of God. These are the friends of God , and they best know Gods mind , and they only that are so know how much such men do know . They have a special Vnction from above : So that now you are come to the top of all ; this is the highest round of the Ladder , and the Angels stand upon it : they dwell in Love and Contemplation , they worship and obey , but dispute not : and our quarrels and impertinent wranglings about Religion are nothing else but the want of the measures of this State. Our light is like a Candle , every wind of vain Doctrine blows it out , or spends the wax , and makes the light tremulous ; but the lights of Heaven are fixed and bright , and shine for ever . But that we may speak not only things mysterious , but things intelligible ; how does it come to pass , by what means and what Oeconomy is it effected , that a holy life is the best determination of all Questions , and the surest way of knowledge ? Is it to be supposed that a Godly man is better enabled to determine the Questions of Purgatory of Transubstantiation ? is the gift of Chastity the best way to reconcile Thomas and Scotus ? and is a temperate man alwaies a better Scholar than a Drunkard ? To this I answer , that in all things in which true wisdom consists , Holiness , which is the best wisdom , is the surest way of understanding them . And this , 1. Is effected by Holiness as a proper and natural instrument : for naturally every thing is best discerned by its proper light and congenial instrument . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For as the eye sees visible objects , and the understanding perceives the Intellectual ; so does the Spirit the things of the Spirit . The natural man ( saith S. Paul ) knows not the things of God , for they are Spiritually discerned : that is , they are discovered by a proper light , and concerning these things an unsanctified man discourses pitifully , with an imperfect Idea , as a blind man does of Light and Colours which he never saw . A good man , though unlearned in secular notices , is like the windows of the Temple , narrow without and broad within : he sees not so much of what profits not abroad , but whatsoever is within , and concerns Religion and the glorifications of God , that he sees with a broad inspection : But all humane learning without God is but blindness and ignorant folly . But when it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , righteousness dipt in the wells of Truth , it is like an eye of Gold in a rich Garment , or like the light of Heaven , it shews it self by its own splendor . What Learning is it to discourse of the Philosophy of the Sacrament , if you do not feel the vertue of it ? and the man that can with eloquence and subtlety discourse of the instrumental efficacy of Baptismal waters , talks ignorantly in respect of him who hath the answer of a good Conscience within , and is cleansed by the purifications of the Spirit . If the Question concern any thing that can perfect a man and make him happy , all that is the proper knowledge and notice of the good man. How can a wicked man understand the purities of the heart ? and how can an evil and unworthy Communicant tell what it is to have received Christ by Faith , to dwell with him , to be united to him , to receive him in his heart ? The good man only understands that : the one sees the colour , and the other feels the substance ; the one discourses of the Sacrament , and the other receives Christ ; the one discourses for or against Transubstantiation , but the good man feels himself to be changed and so joined to Christ , that he only understands the true sense of Transubstantiation , while he becomes to Christ bone of his bone , flesh of his flesh , and of the same Spirit with his Lord. We talk much of Reformation , and ( blessed be God ) once we have felt the good of it : But of late we have smarted under the name and pretension : The Woman that lost her Groat , everrit domum , not evertit ; she swept the house , she did not turn the house out of doors . That was but an ill Reformation that untiled the Roof and broke the Walls , and was digging down the Foundation . Now among all the pretensions of Reformation , who can tell better what is , and what is not , true Reformation , than he that is truly Reformed himself ? He knows what pleases God , and can best tell by what instruments he is reconciled . The mouth of the just bringeth forth wisdom ; and the lips of the righteous know what is acceptable , saith Solomon . He cannot be cousened by names of things , and feels that Reformation to be Imposture that is Sacrilegious : himself is humble and obedient , and therefore knows that is not Truth that perswades to Schism and Disobedience : and most of the Questions of Christendom are such which either are good for nothing , and therefore to be laid aside ; or if they be complicated with action , and are ministeries of practice , no man can judge them so well as the spiritual man. That which best pleases God , that which does good to our Neighbour , that which teaches sobriety , that which combines with Government , that which speaks honour of God and does him honour , that only is Truth . Holiness therefore is a proper and natural instrument of Divine knowledge , and must needs be the best way of instruction in the Questions of Christendom , because in the most of them a Duty is complicated with the Proposition . No man that intends to live holily can ever suffer any pretences of Religion to be made to teach him to fight against his King. And when the men of Geneva turned their Bishop out of doors , they might easily have considered that the same person was their Prince too ; and that must needs be a strange Religion that rose up against Moses and Aaron at the same time : but that hath been the method ever since . There was no Church till then was ever governed without an Apostle or a Bishop : and since then , they who go from their Bishop have said very often to their King too , Nolumus hunc regnare : and when we see men pretending Religion , and yet refuse to own the Kings Supremacy , they may upon the stock of holiness easily reprove their own folly , by considering that such recusancy does introduce into our Churches the very worst , the most intollerable parts of Popery : For perfect submission to Kings is the glory of the Protestant Cause : and really the reproveable Doctrines of the Church of Rome are by nothing so much confuted , as that they destroy good life by consequent and evident deduction ; as by an Induction of particulars were easie to make apparent , if this were the proper season for it . 2. Holiness is not only an advantage to the learning all wisdom and holiness , but for the discerning that which is wise and holy from what is trifling and useless and contentious ; and to one of these heads all Questions will return : and therefore in all , from Holiness we have the best Instructions . And this brings me to the next Particle of the general Consideration . For that which we are taught by the holy Spirit of God , this new nature , this vital principle within us , it is that which is worth our learning ; not vain and empty , idle and insignificant notions , in which when you have laboured till your eyes are fixed in their Orbs , and your flesh unfixed from its bones , you are no better and no wiser . If the Spirit of God be your Teacher , he will teach you such truths as will make you know and love God , and become like to him , and enjoy him for ever , by passing from similitude to union and eternal fruition . But what are you the better if any man should pretend to teach you whether every Angel makes a species ? and what is the individuation of the Soul in the state of separation ? what are you the wiser if you should study and find out what place Adam should for ever have lived in if he had not fallen ? and what is any man the more learned if he hears the disputes , whether Adam should have multiplyed Children in the state of Innocence , and what would have been the event of things if one Child had been born before his Fathers sin ? Too many Scholars have lived upon Air and empty notions for many ages past , and troubled themselves with tying & untying knots , like Hypocondriacks in a fit of Melancholy , thinking of nothing , & troubling themselves with nothing , and falling out about nothings , and being very wise & very learned in things that are not and work not , and were never planted in Paradise by the finger of God. Mens notions are too often like the Mules , begotten by aequivocal and unnatural Generations ; but they make no species : they are begotten , but they can beget nothing ; they are the effects of long study , but they can do no good when they are produced : they are not that which Solomon calls viam intelligentiae , the way of understanding . If the Spirit of God be our Teacher , we shall learn to avoid evil , and to do good , to be wise and to be holy , to be profitable and careful : and they that walk in this way shall find more peace in their Consciences , more skill in the Scriptures , more satisfaction in their doubts , than can be obtained by all the polemical and impertinent disputations of the world . And if the holy Spirit can teach us how vain a thing it is to do foolish things , he also will teach us how vain a thing it is to trouble the world with foolish Questions , to disturb the Church for interest or pride , to resist Government in things indifferent , to spend the peoples zeal in things unprofitable , to make Religion to consist in outsides , and opposition to circumstances and trifling regards . No , no , the Man that is wise , he that is conducted by the Spirit of God , knows better in what Christs Kingdom does consist , than to throw away his time and interest , and peace and safety ; for what ? for Religion ? no : for the Body of Religion ? not so much : for the Garment of the Body of Religion ? no , not for so much ; but for the Fringes of the Garment of the Body of Religion ; for such and no better are the disputes that trouble our discontented Brethren ; they are things , or rather Circumstances and manners of things , in which the Soul and Spirit is not at all concerned . 3. Holiness of life is the best way of finding out truth and understanding ; not only as a Natural medium , nor only as a prudent medium , but as a means by way of Divine blessing . He that hath my Commandments and keepeth them , he it is that loveth me : and he that loveth me shall be loved of my Father , and I will love him , and will manifest my self to him . Here we have a promise for it ; and upon that we may relye . The old man that confuted the Arian Priest by a plain recital of his Creed , found a mighty power of God effecting his own Work by a strange manner , and by a very plain instrument : it wrought a divine blessing just as Sacraments use to do : and this Lightning sometimes comes in a strange manner as a peculiar blessing to good men . For God kept the secrets of his Kingdom from the wise Heathens and the learned Jews , revealing them to Babes , not because they had less learning , but because they had more love ; they were children and Babes in Malice , they loved Christ , and so he became to them a light and a glory . St. Paul had more Learning then they all ; and Moses was instructed in all the Learning of the Egyptians : yet because he was the meekest man upon Earth , he was also the wisest , and to his humane Learning in which he was excellent , he had a divine light and excellent wisdom superadded to him by way of spiritual blessings . And St. Paul , though he went very far to the Knowledge of many great and excellent truths by the force of humane learning , yet he was far short of perfective truth and true wisdom till he learned a new Lesson in a new School , at the feet of one greater then his Gamaliel : his learning grew much greater , his notions brighter , his skill deeper , by the love of Christ , and his desires , his passionate desires after Jesus . The force and use of humane learning , and of this Divine learning I am now speaking of , are both well expressed by the Prophet Isaiah , 29. 11 , 12. And the vision of all is become unto you as the words of a Book that is sealed , which men deliver to one that is learned , saying , Read this , I pray thee : and he saith , I cannot , for it is seal'd . And the Book is delivered to him that is not learned , saying , Read this , I pray thee : and he saith , I am not learned . He that is no learned man , who is not bred up in the Schools of the Prophets , cannot read Gods Book for want of learning . For humane Learning is the gate and first entrance of Divine vision ; not the only one indeed , but the common gate . But beyond this , there must be another learning ; for he that is learned , bring the Book to him , and you are not much the better as to the secret part of it , if the Book be sealed , if his eyes be closed , if his heart be not opened , if God does not speak to him in the secret way of discipline . Humane learning is an excellent Foundation ; but the top-stone is laid by Love and Conformity to the will of God. For we may further observe , that blindnesse , errour and Ignorance are the punishments which God sends upon wicked and ungodly men . Etiamsi propter nostrae intelligentiae tarditatem & vitae demeritum veritas nondum se apertissime ostenderit , was St. Austin's expression , The truth hath not yet been manifested fully to us , by reason of our demerits : our sins have hindred the brightness of the truth from shining upon us . And St. Paul observes , that when the Heathens gave themselves over to lusts , God gave them over to strong delusions , & to believe a Lie. But God giveth to a man that is good in his sight , wisdom and knowledge and joy , said the wise Preacher . But this is most expresly promised in the New Testament , and particularly in that admirable Sermon which our blessed Saviour preach'd a little before his death . The Comforter , which is the Holy Ghost , whom the Father , will send in my name , he shall teach you all things . Well : there 's our Teacher told of plainly : But how shall we obtain this teacher , and how shall we be taught ? v. 15 , 16 , 17. Christ will pray for us that we may have this Spirit . That 's well : but shall all Christians have the Spirit ? Yes , all that will live like Christians : for so said Christ , If ye love me , keep my Commandments ; and I will pray the Father , and he will give you another Comforter , that may abide with you for ever ; even the spirit of truth , whom the World cannot receive , because it seeth him not , neither knoweth him . Mark these things . The Spirit of God is our teacher : he will abide with us for ever to be our teacher : he will teach us all things ; but how ? if ye love Christ , if ye keep his Commandments , but not else : if ye be of the World , that is of worldly affections , ye cannot see him , ye cannot know him . And this is the particular I am now to speak to , The way by which the Spirit of God teaches us in all the ways and secrets of God , is Love and Holinesse . Secreta Dei Deo nostro & filiis domus ejus , Gods secrets are to himself and the sons of his House , saith the Jewish Proverb . Love is the great instrument of Divine knowledge , that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the height of all that is to be taught or learned . Love is Obedience , and we learn his words best when we practise them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said Aristotle ; those things which they that learn ought to practise , even while they practise will best learn. Quisquis non venit , profectò nec didicit : Ita enim Dominus docet per Spiritus gratiam , ut quod quisque didicerit , non tantum cognoscendo videat , sed etiam volendo appetat & agendo perficiat . St. Austin De gratia Christi lib. 1. c. 14. Unlesse we come to Christ , we shall never learn : for so our Blessed Lord teaches us by the grace of his Spirit , that what any one learns , he not only sees it by knowledge , but desires it by choice , and perfects it by practice . 4. When this is reduced to practice and experience , we find not only in things of practice , but even in deepest mysteries , not only the choicest and most eminent Saints , but even every good man can best tell what is true , and best reprove an error . He that goes about to speak of and to understand the mysterious Trinity , and does it by words and names of mans invention , or by such which signifie contingently , if he reckons this mystery by the Mythology of Numbers , by the Cabala of Letters , by the distinctions of the School , and by the weak inventions of disputing people ; if he only talks of Essences and existencies , Hypostases and personalities , distinctions without difference , and priority in Coequalities , and unity in Pluralities , and of superior Praedicates of no larger extent then the inferior Subjects , he may amuse himself , and find his understanding will be like St. Peters upon the Mount of Tabor at the Transfiguration : he may build three Tabernacles in his head , and talk something , but he knows not what . But the good man that feels the power of the Father , and he to whom the Son is become Wisdom , Righteousnesse , Sanctification , and Redemption ; he in whose heart the love of the Spirit of God is spred , to whom God hath communicated the Holy Ghost , the Comforter ; this man , though he understands nothing of that which is unintelligible , yet he only understands the mysteriousnesse of the Holy Trinity . No man can be convinced well and wisely of the Article of the Holy , Blessed , and Vndivided Trinity , but he that feels the mightiness of the Father begetting him to a new life , the wisdom of the Son building him up in a most holy Faith , and the love of the Spirit of God making him to become like unto God. He that hath passed from his Childhood in Grace under the spiritual generation of the Father , and is gone forward to be a young man in Christ , strong and vigorous in holy actions and holy undertakings , and from thence is become an old Disciple , and strong and grown old in Religion , and the conversation of the Spirit ; this man best understands the secret and undiscernable oeconomy , he feels this unintelligible Mystery , and sees with his heart what his tongue can never express , and his Metaphysicks can never prove . In these cases Faith and Love are the best Knowledg , and Jesus Christ is best known by the Grace of our Lord Jesus Christ ; and if the Kingdom of God be in us , then we know God , and are known of him ; and when we communicate of the Spirit of God , when we pray for him , and have received him , and entertained him , and dwelt with him , and warmed our selves by his holy fires , then we know him too : But there is no other satisfactory knowledge of the Blessed Trinity but this : And therefore whatever thing is spoken of God Metaphysically , there is no knowing of God Theologically , and as he ought to be known , but by the measures of Holiness , and the proper light of the Spirit of God. But in this case Experience is the best Learning , and Christianity is the best Institution , and the Spirit of God is the best Teacher , and Holiness is the greatest Wisdom ; and he that sins most is the most Ignorant , and the humble and obedient man is the best Scholar : For the Spirit of God is a loving Spirit , and will not enter into a polluted Soul : But he that keepeth the Law getteth the understanding thereof , and the perfection of the fear of the Lord is Wisdom , said the wise Ben-Sirach . And now give me leave to apply the Doctrine to you , and so I shall dismiss you from this attention . Many ways have been attempted to reconcile the differences of the Church in matters of Religion , and all the Counsels of man have yet prov'd ineffective : Let us now try Gods method , let us betake our selves to live holily , and then the Spirit of God will lead us into all Truth . And indeed it matters not what Religion any man is of , if he be a Villain ; the Opinion of his Sect , as it will not save his Soul , so neither will it do good to the Publick : But this is a sure Rule , If the holy man best understands Wisdom and Religion , then by the proportions of holiness we shall best measure the Doctrines that are obtruded to the disturbance of our Peace , and the dishonour of the Gospel . And therefore , 1. That is no good Religion whose Principles destroy any duty of Religion . He that shall maintain it to be lawful to make a War for the defence of his Opinion , be it what it will , his Doctrine is against Godliness . Any thing that is proud , any thing that is peevish and scornful , any thing that is uncharitable , is against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that form of sound Doctrine which the Apostle speaks of : And I remember that Ammianus Marcellinus telling of George a proud and factious Minister , that he was an Informer against his Brethren , he says , he did it oblitus professionis suae , quae nil nisi justum suadet & lene ; he forgot his Profession , which teaches nothing but justice and meekness , kindnesses and charity . And however Bellarmine and others are pleased to take but indirect and imperfect notice of it , yet Goodness is the best note of the true Church . 2. It is but an ill sign of Holiness when a man is busie in troubling himself and his Superiour in little Scruples and phantastick Opinions , about things not concerning the life of Religion , or the pleasure of God , or the excellencies of the Spirit . A good man knows how to please God , how to converse with him , how to advance the Kingdom of the Lord Jesus , to set forward Holiness , and the Love of God and of his Brother ; and he knows also that there is no Godliness in spending our time and our talk , our heart and our spirits , about the Garments and Outsides of Religion : And they can ill teach others , that do not know that Religion does not consist in these things ; but Obedience may , and reductively that is Religion : and he that for that which is no part of Religion destroys Religion directly , by neglecting that Duty that is adopted into Religion , is a man of Phancy and of the World ; but he gives but an ill account that he is a man of God , and a Son of the Spirit . Spend not your time in that which profits not ; for your labour and your health , your time and your Studies are very valuable ; and it is a thousand pities to see a diligent and a hopeful person spend himself in gathering Cockle-shells and little Pebbles , in telling Sands upon the shores , and making Garlands of useless Daisies . Study that which is profitable , that which will make you useful to Churches and Commonwealths , that which will make you desirable and wise . Only I shall add this to you , That in Learning there are variety of things as well as in Religion : there is Mint and Cummin , and there are the weighty things of the Law ; so there are Studies more and less useful , and every thing that is useful will be required in its time : and I may in this also use the words of our Blessed Saviour , These things ought you to look after , and not to leave the other unregarded . But your great care is to be in the things of God and of Religion , in Holiness and true Wisdom , remembring the saying of Origen , That the Knowledge that arises from Goodness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something that is more certain and more divine than all demonstration , than all other Learnings of the World. 3. That 's no good Religion that disturbs Governments , or shakes a foundation of publick Peace . Kings and Bishops are the Foundations and the great Principles of Unity , of Peace , and Government ; like Rachel and Leah they build up the house of Israel : and those blind Sampsons that shake these Pillars , intend to pull the house down . My Son , fear God and the King , saith Solomon , and meddle not with them that are given to change . That is not Truth that loves Changes ; and the new-nothings of Heretical and Schismatical Preachers are infinitely far from the blessings of Truth . In the holy Language Truth hath a mysterious Name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emet ; it consists of three Letters , the first and the last and the middlemost of the Hebrew Letters ; implying to us , that Truth is first , and will be last , and it is the same all the way , and combines and unites all extreams ; it ties all ends together . Truth is lasting , and ever full of blessing : For the Jews observe that those Letters which signifie Truth , are both in the figure and the number Quadrate , firm and cubical ; these signifie a Foundation , and an abode for ever . Whereas on the other side , the word which in Hebrew signifies a lye , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secher , is made of Letters whose numbers are imperfect , and their figure pointed and voluble ; to signifie that a Lye hath no foundation . And this very Observation will give good light in our Questions and Disputes : And I give my instance in Episcopal Government , which hath been of so lasting an abode , of so long a blessing , hath its firmament by the Principles of Christianity , hath been blessed by the issues of that stabiliment ; it hath for sixteen hundred years combined with Monarchy , and hath been taught by the Spirit which hath so long dwelt in Gods Church , and hath now ( according to the promise of Jesus , that says the gates of Hell shall never prevail against the Church ) been re●●ored amongst us by a heap of Miracles ; and as it went away , so now it is returned again in the hand of Monarchy , and in the bosom of our fundamental Laws . Now that Doctrine must needs be suspected of Error , and an intolerable Lie , that speaks against this Truth , which hath had so long a testimony from God , and from the Wisdom and Experience of so many Ages , of all our Ancestors , and all our Laws . When the Spirit of God wrote in Greek , Christ is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he had spoken Hebrew , he had been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emet , he is Truth , the same yesterday and to day and for ever : and whoever opposes this holy Sanction which Christs Spirit hath sanctified , his Word hath warranted , his Blessings have endeared , his Promises have ratified , and his Church hath always kept ; he fights against this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emet , and Secher is his portion ; his lot is a Lie , his portion is there where Holiness can never dwell . And now to conclude , to you Fathers and Brethren , you who are , or intend to be of the Clergy ; you see here the best Compendium of your Studies , the best abbreviature of your Labours , the truest Method of Wisdom , and the infallible , the only way of judging concerning the Disputes and Questions in Christendom . It is not by reading multitudes of Books , but by studying the Truth of God : It is not by laborious Commentaries of the Doctors that you can finish your work , but by the Expositions of the Spirit of God : It is not by the Rules of Metaphysicks , but by the proportions of Holiness : And when all Books are read , and all Arguments examined , and all Authorities alledged , nothing can be found to be true that is unholy . Give your selves to reading , to exhortation , and to Doctrine , saith St. Paul. Read all good Books you can ; but exhortation unto good life is the best Instrument , and the best Teacher of true Doctrine , of that which is according to Godliness . And let me tell you this , The great Learning of the Fathers was more owing to their Piety than to their Skill ; more to God than to themselves : and to this purpose is that excellent Ejaculation of St. Chrysostom , with which I will conclude . O blessed and happy men , whose Names are in the Book of Life , from whom the Devils fled , and Hereticks did fear them , who ( by Holiness ) have stopped the mouths of them that spake perverse things ! But I , like David , will cry out , Where are thy loving-kindnesses which have been ever of old ? Where is the blessed Quire of Bishops and Doctors , who shined like Lights in the World , and contained the Word of Life ? Dulce est meminisse ; their very memory is pleasant . Where is that Evodias , the sweet savour of the Church , the Successor and Imitator of the holy Apostles ? Where is Ignatius , in whom God dwelt ? Where is S. Dionysius the Areopagite , that Bird of Paradise , that celestial Eagle ? Where is Hyppolitus , that good man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that gentle sweet person ? Where is great St. Basil , a man almost equal to the Apostles ? Where is Athanasius , rich in vertue ? Where is Gregory Nyssen , that great Divine ? and Ephrem the great Syrian , that stirred up the sluggish , and awakened the sleepers , and comforted the afflicted , and brought the young men to discipline ; the Looking-glass of the Religious , the Captain of the Penitents , the destruction of Heresies , the receptacle of Graces , the habitation of the Holy Ghost ? These were the men that prevailed against Errour , because they lived according to Truth : and whoever shall oppose you and the Truth you walk by , may better be confuted by your Lives than by your Disputations . Let your adversaries have no evil thing to say of you , and then you will best silence them : For all Heresies and false Doctrines are but like Myron's counterfeit Cow , it deceived none but Beasts ; and these can cozen none but the wicked and the negligent , them that love a Lie , and live according to it . [ But if ye become burning and shining lights ; if ye do not detain the truth in unrighteousness ; if ye walk in light and live in the Spirit ; your Doctrines will be true , and that Truth will prevail . ] But if ye live wickedly and scandalously , every little Schismatick shall put you to shame , and draw Disciples after him , and abuse your Flocks , and feed them with Colocynths and Hemlock , and place Heresie in the Chairs appointed for your Religion . I pray God give you all Grace to follow this Wisdom , to study this Learning , to labour for the understanding of Godliness ; so your Time and your Studies , your Persons and your Labours , will be holy and useful , sanctified and blessed , beneficial to men , and pleasing to God , through him who is the Wisdom of the Father , who is made to all that love him Wisdom , and Righteousness , and Sanctification , and Redemption : To whom with the Father , &c. FINIS . A SERMON Preached in Christs-Church , Dublin , July 16. 1663. AT THE FUNERAL Of the Most Reverend Father in God , JOHN , Late Lord Archbishop of Armagh , and Primate of all Ireland . WITH A Succinct Narrative of His whole Life . The fourth Edition , enlarged . By the Right Reverend Father in God , Jeremy Lord Bishop of Down and Connor . LONDON , Printed for R. Royston Bookseller to the Kings Most Excellent Majesty . 1666. A Funeral Sermon . SERM. VII . 1 Cor. XV. 23. But every Man in his own Order : Christ the first fruits ; afterward they that are Christ's at his coming . THE Condition of Man in this world is so limited and depressed , so relative and imperfect , that the best things he does he does weakly , and the best things he hath are imperfections in their very constitution . I need not tell how little it is that we know ; the greatest indication of this is , That we can never tell how many things we know not : and we may soon span our own Knowledge , but our Ignorance we can never fathom . Our very Will , in which Mankind pretends to be most noble and imperial , is a direct state of imperfection ; and our very liberty of Chusing good and evil is permitted to us , not to make us proud , but to make us humble ; for it supposes weakness of Reason and weakness of Love. For if we understood all the degrees of Amability in the Service of God , or if we had such love to God as he deserves , and so perfect a conviction as were fit for his Services , we could no more Deliberate : For Liberty of Will is like the motion of a Magnetick Needle toward the North , full of trembling and uncertainty till it were fixed in the beloved Point ; it wavers as long as it is free , and is at rest when it can chuse no more . And truly what is the hope of man ? It is indeed the Resurrection of of the Soul in this world from sorrow and her saddest pressures , and like the Twilight to the Day , and the Harbinger of joy ; but still it is but a conjugation of Infirmities , and proclaims our present calamity , only because it is uneasie here , it thrusts us forwards toward the light and glories of the Resurrection . For as a Worm creeping with her belly on the ground , with her portion and share of Adam's Curse , lifts up its head to partake a little of the blessings of the air , and opens the junctures of her imperfect body , and curles her little rings into knots and combinations , drawing up her tail to a neighbourhood of the heads pleasure and motion ; but still it must return to abide the fate of its own nature , and dwell and sleep upon the dust : So are the hopes of a mortal man ; he opens his eyes and looks upon fine things at distance , and shuts them again with weakness , because they are too glorious to behold ; and the Man rejoices because he hopes fine things are staying for him ; but his heart akes , because he knows there are a thousand ways to fail and miss of those glories ; and though he hopes , yet he enjoys not ; he longs , but he possesses not , and must be content with his portion of dust ; and being a worm and no man must lie down in this portion , before he can receive the end of his hopes , the salvation of his Soul in the Resurrection of the dead . For as Death is the end of our lives , so is the Resurrection the end of our hopes ; and as we dye daily , so we daily hope : but Death which is the end of our life , is the enlargement of our Spirits from hope to certainty , from uncertain fears to certain expectations , from the death of the Body to the life of the Soul ; that is , to partake of the light and life of Christ , to rise to life as he did ; for his Resurrection is the beginning of ours : He dyed for us alone , not for himself ; but he rose again for himself and us too . So that if he did rise , so shall we ; the Resurrection shall be universal ; good and bad , all shall rise , but not altogether : First Christ , then we that are Christs ; and yet there is a third Resurrection , though not spoken of here ; but thus it shall be . The dead of Christ shall rise first ; that is , next to Christ ; and after them the wicked shall rise to condemnation . So that you see here is the sum of affairs treated of in my Text : Not whether it be lawful to eat a Tortoise or a Mushroom , or to tread with the foot bare upon the ground within the Octaves of Easter . It is not here inquired whether Angels be material or immaterial ; or whether the dwellings of dead Infants be within the Air or in the Regions of the Earth ; the inquiry here is , whether we are to be Christians or no ? whether we are to live good lives or no ? or whether it be permitted to us to live with Lust or Covetousness acted with all the Daughters of Rapine and Ambition ? whether there be any such thing as sin , any judicatory for Consciences , any rewards of Piety , any difference of Good and Bad , any rewards after this life ? This is the design of these words by proper interpretation : for if men shall dye like Dogs and Sheep , they will certainly live like Wolves and Foxes : but he that believes the Article of the Resurrection , hath entertained the greatest Demonstration in the world , That nothing can make us happy but the Knowledge of God , and Conformity to the life and death of the Holy Jesus . Here therefore are the great Hinges of all Religion : 1. Christ is already risen from the dead . 2. We also shall rise in Gods time and our order . Christ is the first fruits . But there shall be a full Harvest of the Resurrection , and all shall rise . My Text speaks only of the Resurrection of the just , of them that belong to Christ ; explicitely I say of these , and therefore directly of Resurrection to life Eternal . But because he also says there shall be an order for every man ; and yet every man does not belong to Christ ; therefore indirectly also he implies the more universal Resurrection unto Judgment : But this shall be the last thing that shall be done ; for , according to the Proverb of the Jews , Michael flies but with one wing , and Gabriel with two ; God is quick in sending Angels of peace , and they flie apace ; but the messengers of wrath come slowly : God is more hasty to glorifie his Servants than to condemn the wicked . And therefore in the story of Dives and Lazarus we find that the beggar dyed first ; the good man Lazarus was first taken away from his misery to his comfort , and afterwards the rich man dyed : and as the good many times die first , so all of them rise first , as if it were a matter of haste : And as the mothers breasts swell and shoot and long to give food to her babe ; so Gods bowels did yearn over his banished Children , and he longs to cause them to eat and drink in his Kingdom . And at last the wicked shall rise unto condemnation , for that must be done too ; every man in his own order : First Christ , then Christs Servants , and at last Christs Enemies . The first of these is the great ground of our Faith , the second is the consummation of all our hopes : the first is the foundation of God that stands sure , the second is that superstructure that shall never perish : by the first we believe in God unto righteousness , by the second we live in God unto salvation : But the third , for that also is true and must be considered , is the great affrightment of all them that live ungodly . But in the whole , Christs Resurrection and ours is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Christian ; that as Jesus Christ is the same yesterday and to day , and the same for ever , so may we in Christ become the morrow of the Resurrection , the same or better than yesterday in our natural life ; the same body and the same soul tyed together in the same essential union , with this only difference , that not Nature but Grace and Glory with an Hermetick seal give us a new signature , whereby we shall no more be changed , but like unto Christ our head we shall become the same for ever . Of these I shall discourse in order . 1. That Christ who is the first fruits , is the first in this order : he is already risen from the dead . 2. We shall all take our turns , we shall die , and as sure as death we shall all rise again . And 3. This very order is effective of the thing it self . That Christ is first risen , is the demonstration and certainty of ours , for because there is an order in this oeconomy , the first in the kind is the measure of the rest . If Christ be the first fruits , we are the whole vintage , and we shall all die in the order of Nature , and shall rise again in the order of Christ : They that are Christ's , and are found so at his coming , shall partake of his Resurrection . But Christ first , then they that are Christ's : that 's the order . 1. Christ is the first fruits ; he is already risen from the dead : For he alone could not be held by death . Free among the dead . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Death was Sins eldest Daughter , and the Grave-cloaths were her first mantle ; but Christ was Conqueror over both , and came to take that away , and to disarm this . This was a glory fit for the head of mankind , but it was too great and too good to be easily believed by incredulous and weak-hearted Man. It was at first doubted of by all that were concerned ; but they that saw it had no reason to doubt any longer . But what 's that to us who saw it not ? Yes , very much , Valde dubitatum est ab illis , ne dubitaretur à nobis , saith S. Augustine , They doubted very much , that by their confirmation we might be established and doubt no more . Mary Magdalene saw him first , and she ran with joy and said she had seen the Lord , and that he was risen from the dead ; but they believed her not : After that divers women together saw him , and they told it , but had no thanks for their pains , and obtained no credit among the Disciples : The two Disciples that went to Emaus saw him , talked with him , eat with him , and they ran and told it : they told true , but no body believed them : Then S. Peter saw him , but he was not yet got into the Chair of the Catholick Church , they did not think him infallible , and so they believed him not at all . Five times in one day he appeared ; for after all this he appeared to the Eleven ; they were indeed transported with joy and wonder , but they would scarce believe their own eyes , and though they saw him they doubted . Well , all this was not enough ; he was seen also of James , and suffered Thomas to thrust his hand into his side , and appeared to S. Paul , and was seen by five hundred brethren at once . So that there is no capacity of mankind , no time , no place , but had an ocular demonstration of his Resurrection . He appeared to Men and Women , to the Clergy and the Laity , to sinners of both sexes ; to weak men and to criminals , to doubters and denyers , at home and abroad , in publick and in private , in their houses and their journeys , unexpected and by appointment , betimes in the morning and late at night , to them in conjunction and to them in dispersion , when they did look for him and when they did not ; he appeared upon earth to many , and to S. Paul and S. Stephen from Heaven : So that we can require no greater testimony than all these are able to give us ; and they saw for themselves and for us too , that the Faith and certainty of the Resurrection of Jesus might be conveyed to all that shall die and follow Christ in their own order . Now this being matter of fact , cannot be supposed infinite , but limited to time and place , and therefore to be proved by them who at that time were upon the place ; good men and true , simple and yet losers by the bargain , many and united , confident and constant , preaching it all their life , and stoutly maintaining it at their death : Men that would not deceive others , and Men that could not be deceived themselves in a matter so notorious and so proved , and so seen : and if this be not sufficient credibility in a matter of fact as this was , then we can have no story credibly transmitted to us , no Records kept , no Acts of Courts , no Narratives of the dayes of old , no Traditions of our Fathers , no memorials of them in the third Generation . Nay , if from these we have not sufficient causes , and arguments of Faith , how shall we be able to know the will of Heaven upon Earth ? unless God do not only tell it once , but always , and not only always to some men , but always to all men : for if some men must believe others , they can never do it in any thing more reasonably than in this ; and if we may not trust them in this , then without a perpetual miracle no man could have Faith : for Faith could never come by hearing , by nothing but by seeing . But if there be any use of History , any Faith in men , any honesty in manners , any truth in humane entercourse ; if there be any use of Apostles or Teachers , of Ambassadors or Letters , of ears or hearing ; if there be any such thing as the Grace of Faith , that is less than demonstration or intuition , then we may be as sure that Christ the first Fruits is already risen , as all these credibilities can make us . But let us take heed ; as God hates a a lie , so he hates incredulity ; an obstinate , a foolish and pertinacious understanding . What we do every minute of our lives in matters of title and great concernment , if we refuse to do it in Religion , which yet is to be conducted as all humane affairs are , by humane instruments and arguments of perswasion proper to the nature of the thing , it is an obstinacy as cross to humane reason , as it is to Divine Faith. But this Article was so clearly proved , that presently it came to pass that men were no longer ashamed of the Cross , but it was worn upon breasts , printed in the air , drawn upon foreheads , carried upon Banners , put upon Crowns Imperial , presently it came to pass that the Religion of the despised Jesus did infinitely prevail : a Religion that taught men to be meek and humble , apt to receive injuries , but unapt to do any ; a Religion that gave countenance to the poor and pitiful , in a time when riches were adored , and ambition and pleasure had possessed the heart of all mankind ; a Religion that would change the face of things , and the hearts of men , and break vile habits into gentleness and counsel ; that such a Religion , in such a time , by the Sermons and conduct of Fishermen , men of mean breeding and illiberal Arts , should so speedily triumph over the Philosophy of the world , and the arguments of the subtle , and the Sermons of the Eloquent ; the Power of Princes and the Interests of States , the inclinations of nature and the blindness of zeal , the force of custom and the sollicitation of passions , the pleasures of sin and the busie Arts of the Devil ; that is , against Wit , and Power , Superstition and Wilfulness , Fame and Money , Nature and Empire , which are all the causes in this World that can make a thing impossible ; this , this is to be ascribed to the power of God , and is the great demonstration of the Resurrection of Jesus . Every thing was an Argument for it , and improved it ; no Objection could hinder it , no Enemies destroy it ; whatsoever was for them , it made the Religion to encrease ; whatsoever was against them , made it to encrease ; Sun-shine and Storms , fair Weather or foul , it was all one as to the event of things : for they were instruments in the hands of God , who could make what himself should chuse to be the product of any cause ; so that if the Christians had peace , they went abroad and brought in Converts ; if they had no peace but persecution , the Converts came in to them . In prosperity they allured and enticed the World by the beauty of holiness ; in affliction and trouble they amazed all men with the splendour of their Innocence , and the glories of their patience ; and quickly it was that the World became Disciple to the glorious Nazarene , and men could no longer doubt of the Resurrection of Jesus , when it became so demonstrated by the certainty of them that saw it , and the courage of them that dyed for it , and the multitude of them that believed it ; who by their Sermons and their Actions , by their publick Offices and Discourses , by Festivals and Eucharists , by Arguments of Experience and Sense , by Reason and Religion , by perswading rational Men , and establishing believing Christians , by their living in the obedience of Jesus , and dying for the testimony of Jesus , have greatly advanced his Kingdom , and his Power , and his Glory , into which he entred after his Resurrection from the dead . For he is the first Fruits ; and if we hope to rise through him , we must confess that himself is first risen from the dead . That 's the first particular . 2. There is an order for us also : We also shall rise again : Combustúsque senex tumulo procedit adultus , Consumens dat membra rogus ; — The ashes of old Camillus shall stand up spritely from his Urn ; and the Funeral fires shall produce a new warmth to the dead bones of all those who dyed under the arms of all the Enemies of the Roman greatness . This is a less wonder than the former : for admonetur omnis aetas jam fieri posse quod aliquando factum est . If it was done once , it may be done again ; for since it could never have been done but by a power that is infinite , that infinite must also be eternal and indeficient . By the same Almighty power which restored life to the dead body of our living Lord , we may all be restored to a new life in the Resurrection of the dead . When Man was not , what power , what causes made him to be ? whatsoever it was , it did then as great a work as to raise his body to the same being again ; and because we know not the method of Natures secret changes , and how we can be fashioned beneath in secreto terrae , and cannot handle and discern the possibilities and seminal powers in the ashes of dissolved bones , must our ignorance in Philosophy be put in balance against the Articles of Religion , the hopes of Mankind , the Faith of Nations and the truth of God ? and are our opinions of the power of God so low , that our understanding must be his measure ; and he shall be confessed to do nothing unless it be made plain in our Philosophy ? Certainly we have a low opinion of God unless we believe he can do more things than we can understand : But let us hear S. Paul's demonstration ; If the Corn dies and lives again ; if it lays its body down , suffers alteration , dissolution and death , but at the Spring rises again in the verdure of a leaf , in the fulness of the ear , in the kidneys of Wheat ; if it proceeds from little to great , from nakedness to ornament , from emptiness to plenty , from unity to multitude , from death to life : be a Sadducee no more , shame not thy understanding , and reproach not the weakness of thy Faith , by thinking that Corn can be restored to life , and Man cannot ; especially since in every Creature the obediential capacity is infinite , and cannot admit degrees ; for every Creature can be any thing under the power of God , which cannot be less than infinite . But we find no obscure foot-steps of this mystery even amongst the Heathens : Pliny reports that Appion the Grammarian by the use of the Plant Osiris called Homer from his Grave ; and in Valerius Maximus we find that Aelius Tubero returned to life when he was seated in his Funeral pile ; and in Plutarch , that Soleus after three days burial did live ; and in Valerius that Aeris Pamphilius did so after ten days . And it was so commonly believed , that Glaucus who was choked in a Vessel of honey did rise again , that it grew to a Proverb ; Glaucus poto melle surrexit ; Glaucus having tasted honey , dyed and lived again . I pretend not to believe these stories to be true ; but from these instances it may be concluded that they believed it possible that there should be a Resurrection from the dead ; and natural reason , and their Philosophy did not wholly destroy their hopes and expectation to have a portion in this Article . For God knowing that the great hopes of Man , that the biggest endearment of Religion , the sanction of private Justice , the band of Piety and holy Courage , does wholly derive from the Article of the Resurrection , was pleased not only to make it credible , but easie and familiar to us ; and we so converse every night with the Image of death , that every morning we find an argument of the Resurrection . Sleep and Death have but one mother , and they have one name in common . Soles occidere & redire possunt , Nobis cum semel occidit lux brevis , Nox est perpetua una dormienda , Catul. Charnel-houses are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Coemeteries or sleeping-places , and they that die are fallen asleep , and the Resurrection is but an awakening and standing up from sleep : but in sleep our senses are as fast bound by Nature , as our Joints are by the Grave-cloaths ; and unless an Angel of God waken us every morning , we must confess our selves as unable to converse with men , as we now are afraid to die & to converse with Spirits . But however Death it self is no more ; it is but darkness and a shadow , a rest and a forgetfulness . What is there more in death ? what is there less in sleep ? For do we not see by experience that nothing of equal loudness does awaken us sooner than a mans voice , especially if he be called by name ? and thus also it shall be in the Resurrection : We shall be awakened by the voice of a man , and he that called Lazarus by name from his Grave , shall also call us : for although S. Paul affirms , that the trumpet shall sound , and there shall be the voice of an Arch-Angel ; yet this is not a word of Nature , but of Office and Ministry : Christ himself is that Arch-Angel , and he shall descend with a mighty shout , ( saith the Apostle ) and all that are in the grave shall hear his voice , saith S. John : So that we shall be awakened by the voice of a Man , because we are only fallen asleep by the decree of God ; and when the Cock and the Lark call us up to prayer and labour , the first thing we see is an argument of our Resurrection from the dead . And when we consider what the Greek Church reports , That amongst them the bodies of those that die Excommunicate will not return to dust till the Censure be taken off ▪ we may with a little faith and reason believe , that the same power that keeps them from their natural Dissolution , can recall then to life and union . I will not now insist upon the story of the Rising Bones seen every year in Egypt , nor the pretences of the Chymists , that they from the ashes of Flowers can re-produce from the same materials the same beauties in colour and figure ; for he that proves a certain Truth from an uncertain Argument , is like him that wears a wooden leg when he hath two sound legs already ; it hinders his going , but helps him not : the Truth of God stands not in need of such supporters , Nature alone is a sufficient Preacher : Quae nunc herba fuit , lignum jacet , herba futura , Aeriae nudantur aves cum penna vetusta , Et nova subvestit reparatas pluma volucres . Night and Day , the Sun returning to the same point of East , every change of Species in the same matter , Generation and Corruption , the Eagle renewing her youth , and the Snake her skin , the Silk-worm and the Swallows , the care of posterity and the care of an immortal name , Winter and Summer , the Fall and Spring , the Old Testament and the New , the words of Job , and the Visions of the Prophets , the Prayer of Ezekiel for the resurrection of the men of Ephraim , and the return of Jonas from the Whales belly , the Histories of the Jews and the Narratives of Christians , the Faith of Believers and the Philosophy of the reasonable ; all join in the verification of this Mystery . And amongst these heaps it is not of the least consideration , that there was never any good man , who having been taught this Article , but if he served God , he also relied upon this . If he believed God , he believed this ; and therefore S. Paul says that they who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they who had no hope ( meaning of the Resurrection ) were also Atheists , and without God in the world . And it is remarkable what S. Augugustine observes , That when the World saw the righteous Abel destroyed , and that the murderer out-lived his crime , and built up a numerous Family , and grew mighty upon Earth , they neglected the service of God upon that account , till God in pity of their prejudice and foolish arguings took Enoch up to Heaven to recover them from their impieties , by shewing them that their bodies and souls should be rewarded for ever in an Eternal union . But Christ the first fruits is gone before , and himself did promise , that when himself was lifted up he would draw all men after him : Every man in his own order ; first Christ , then they that are Christ's at his coming . And so I have done with the second Particular , not Christ only , but we also shall rise in Gods time and our order . But concerning this order I must speak a word or two , not only for the fuller handling the Text , but because it will be matter of application of what hath been already spoken of the Article of the Resurrection . 3. First Christ and then we : And we therefore because Christ is already risen : But you must remember , that the Resurrection and Exaltation of Christ was the reward of his perfect obedience and purest holiness , and he calling us to an imitation of the same obedience , and the same perfect holiness , prepares a way for us to the same Resurrection . If we by holiness become the Sons of God as Christ was , we shall also , as he was , become the Sons of God in the Resurrection : But upon no other terms . So said our blessed Lord himself : Ye which have followed me in the Regeneration , when the Son of Man shall sit on the throne of his glory , ye also shall sit upon Thrones judging the Tribes of Israel . For as it was with Christ the first Fruits , so it shall be with all Christians in their own order : as with the Head , so it shall be with the Members . He was the Son of God by love and obedience , and then became the Son of God by Resurrection from the dead to life Eternal , and so shall we ; but we cannot be so in any other way . To them that are Christ's , and to none else shall this be given : For we must know that God hath sent Christ into the World to be a great example and demonstration of the Oeconomy and Dispensation of Eternal life . As God brought Christ to glory , so he will bring us , but by no other method . He first obeyed the will of God , and patiently suffered the will of God ; he dyed and rose again , and entred into glory ; and so must we . Thus Christ is made Via , Veritas , & Vita , the Way , the Truth , and the Life ; that is , the true way to Eternal life : He first trode this Wine-press , and we must insist in the same steps , or we shall never partake of this blessed Resurrection . He was made the Son of God in a most glorious manner , and we by him , by his merit , and by his grace , and by his example : but other than this there is no way of Salvation for us : That 's the first and great effect of this glorious order . 4. But there is one thing more in it yet : Every man in his own order . First Christ , and then they that are Christ's : But what shall become of them that are not Christs ? why there is an order for them too : First , they that are Christs ; and then they that are not his : * Blessed and holy is he that hath his part in the first Resurrection : There is a first and a second Resurrection even after this life ; The dead in Christ shall rise first : Now blessed are they that have their portion here ; for upon these the second death shall have no power . As for the recalling the wicked from their Graves , it is no otherwise in the sense of the Spirit to be called a Resurrection , than taking a Criminal from the Prison to the Bar , is a giving of Liberty . When poor Attilius Aviola had been seized on by an Apoplexy , his friends supposing him dead carried him to his Funeral pile ; but when the fire began to approach , and the heat to warm the body , he revived , and seeing himself incircled with Funeral flames , called out aloud to his friends to rescue , not the dead , but the living Aviola from that horrid burning : But it could not be , he only was restored from his sickness to fall into death , and from his dull disease to a sharp and intolerable torment . Just so shall the wicked live again ; they shall receive their Souls , that they may be a portion for Devils ; they shall receive their bodies , that they may feel the everlasting burning ; they shall see Christ , that they may look on him whom they have pierced ; and they shall hear the voice of God passing upon them the intolerable sentence ; they shall come from their Graves , that they may go into Hell ; and live again , that they may die for ever . So have we seen a poor condemned Criminal , the weight of whose sorrows sitting heavily upon his soul , hath benummed him into a deep sleep , till he hath forgotten his groans , and laid aside his deep sighings ; but on a sudden comes the Messenger of death , and unbinds the Poppy Garland , scatters the heavy Cloud that incircled his miserable head , and makes him return to acts of life , that he may quickly descend into death and be no more . So is every Sinner that lies down in shame , and makes his grave with the wicked ; he shall indeed rise again , and be call'd upon by the voice of the Archangel ; but then he shall descend into sorrows greater than the reason and the patience of a man , weeping and shrieking louder than the groans of the miserable children in the Valley of Hinnom . These indeed are sad stories , but true as the voice of God , and the Sermons of the Holy Jesus . They are Gods Words , and Gods Decrees ; and I wish that all who profess the belief of these , would consider sadly what they mean. If ye believe the Article of the Resurrection , then you know that in your body you shall receive what you did in the body , whether it be good or bad . It matters not now very much whether our bodies be beauteous or deformed ; for if we glorifie God in our bodies , God shall make our bodies glorious . It matters not much whether we live in ease and pleasure , or eat nothing but bitter herbs ; the body that lies in dust and ashes , that goes stooping and feeble , that lodges at the foot of the Cross , and dwells in discipline , shall be feasted at the eternal Supper of the Lamb. And ever remember this , That beastly pleasures , and lying lips , and a deceitful tongue , and a heart that sendeth forth proud things , are no good dispositions to a blessed Resurrection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not good that in the body we live a life of dissolution , for that 's no good harmony with that purpose of Glory which God designs the body . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Phocyllides ; for we hope that from our beds of darkness we shall rise into Regions of light , and shall become like unto God : They shall partake of a Resurrection to life ; and what this can infer is very obvious : For if it be so hard to believe a Resurrection from one death , let us not be dead in trespasses and sins ; for a Resurrection from two deaths will be harder to be believed , and harder to be effected . But if any of you have lost the life of Grace , and so forfeited all your title to a life of Glory , betake your selves to an early and an entire Piety , that when by this first Resurrection you have made this way plain before your face , you may with confidence expect a happy Resurrection from your graves : For if it be possible that the Spirit , when it is dead in sin , can arise to a life of Righteousness ; much more it is easie to suppose , that the body after death is capable of being restor'd again : And this is a consequent of St. Paul's Argument , Rom. 5. 10. If when ye were enemies ye were reconciled by his death , much more being reconciled we shall be saved by his life ; plainly declaring , that it is a harder and more wonderful thing for a wicked man to become the friend of God , than for one that is so , to be carried up to heaven and partake of his Glory . The first Resurrection is certainly the greater miracle : But he that hath risen once , may rise again ; and this is as sure as that he that dies once , may die again , and die for ever . But he who partakes of the death of Christ by Mortification , and of his Resurrection by holiness of life and a holy Faith , shall , according to the expression of the Prophet Isaiah , Isa. 26. 20. Enter into his chamber of death ; when Nature and Gods decree shall shut the doors upon him , and there he shall be hidden for a little moment : But then shall they that dwell in dust awake and sing , with Christs dead body shall they arise ; all shall rise , but every man in his own order ; Christ the first fruits , then they that are Christ's at his coming . Amen . I have now done with my meditation of the Resurrection ; but we have a new and a sadder subject to consider . It is glorious and brave when a Christian contemplates those Glories which stand at the foot of the Account of all Gods Servants ; but when we consider , that before all or any thing of this happens , every Christian must twice exuere hominem , put off the Old man , and then lie down in dust , and the dishonours of the grave , it is Vinum Myrrhatum , there is Myrrhe put into our Wine ; it is wholsom , but it will allay all our pleasures of that glorious expectation : But no man can escape it . After that the Great Cyrus had Rul'd long in a mighty Empire , yet there came a Message from Heaven , not so sad it may be , yet as decretory as the Hand-writing on the wall that arrested his Successor Darius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prepare thy self , O Cyrus , and then go unto the Gods ; he laid aside his Tire and his beauteous Diadem , and cover'd his face with a cloth , and in a single Linen laid his honour'd head in a poor humble Grave : And none of us all can avoid this Sentence : For if Wit and Learning , great Fame and great Experience ; if wise Notices of Things , and an honourable Fortune ; if Courage and Skill , if Prelacy and an honourable Age , if any thing that could give Greatness and Immunity to a wise and prudent Man , could have been put in bar against a sad day , and have gone for good plea , this sad Scene of Sorrows had not been the entertainment of this Assembly . But tell me , Where are those great Masters , who while they liv'd , flourish'd in their studies ? Jam eorum Praebendas alii possident , & nescio utrum de iis cogitant ; Other men have got their Prebends and their Dignities , and who knows whether ever they remember them or no ? While they liv'd they seem'd nothing ; when they are dead every man for a while speaks of them what they please , and afterwards they are as if they had not been . But the piety of the Christian Church hath made some little provision towards an artificial Immortality for brave and worthy persons ; and the Friendships which our dead contracted while they were alive , require us to continue a fair memory as long as we can ; but they expire in monthly minds , or at most in a faint and declining Anniversary ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we have great reason so to do in this present sad accident of the death of our late most Reverend Primate , whose death the Church of Ireland hath very great reason to deplore ; and we have great obligation to remember his very many worthy Deeds done for this poor afflicted and despised Church . St. Paul made an excellent Funeral Oration , as it were instituting a Feast of All Saints , Who all died having obtained a good report : And that excellent Preacher in the 11. cap. of the Hebrews , made a Sermon of their Commemoration . For since good men , while they are alive , have their Conversation in Heaven ; when they are in Heaven 't is also fit that they should in their good Names live upon Earth . And as their great Examples are an excellent Sermon to the living , and the praising them when Envy and Flattery can have no Interest to interpose , as it is the best and most vigorous Sermon and Incentive to great things ; so to conceal what good God hath wrought by them , is great unthankfulness to God and to good men . When Dorcas died , the Apostle came to see the dead Corps , and the Friends of the deceased expressed their grief and their love by shewing the Coats that she , whilst she lived , wrought with her own hands : She was a good Needle-woman and a good Huswife , and did good to mankind in her little way , and that it self ought not to be forgotten ; and the Apostle himself was not displeased with their little Sermons , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the women made upon that sad interview . But if we may have the same liberty to record the worthy things of this our most venerable Father and Brother , and if there remains no more of that Envy which usually obscures the splendour of living Heroes ; if you can with your charitable , though weeping , eyes behold the great gifts of God with which he adorned this great Prelate , and not object the failings of humanity to the participation of the Graces of the Spirit , or think that Gods Gifts are the less because they are born in earthen Vessels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all men bear Mortality about them , and the Cabinet is not so beauteous as the Diamond that shines within its bosom ; then we may without interruption pay this duty to Piety , and Friendship , and Thankfulness , and deplore our sad loss by telling a true and sad story of this great man , whom God hath lately taken from our eyes . He was bred in Cambridge , in Sidney-Colledge , under Mr. Hulet , a grave and a worthy man ; and he shewed himself not only a fruitful Plant by his great progress in his Studies , but made him another return of gratitude , taking care to provide a good Imployment for him in Ireland , where he then began to be greatly interested . It was spoken as an honour to Augustus Caesar , that he gave his Tutor an honourable Funeral ; and Marcus Antoninus erected a Statue unto his ; and Gratian the Emperour made his Master Ausonius to be Consul : And our worthy Primate , knowing the Obligation which they pass upon us , who do Obstetricare gravidae animae , help the parturient Soul to bring forth Fruits according to its seminal powers , was careful not only to reward the industry of such persons so useful to the Church in the cultivating infantes palmarum , young Plants , whose joynts are to be stretch'd and made streight ; but to demonstrate that his Scholar knew how to value Learning , when he knew so well how to reward the Teacher . Having pass'd the course of his Studies in the University , and done his Exercise with that applause which is usually the Reward of pregnant Wits and hard Study , he was remov'd into York-shire , where first in the City of York he was an assiduous Preacher ; but by the disposition of the Divine Providence he hapned to be engaged at North-Alerton in Disputation with three pragmatical Romish Priests of the Jesuits Order , whom he so much worsted in the Conference , and so shamefully disadvantaged by the evidence of Truth , represented wisely and learnedly , that the famous Primate of York , Archbishop Matthews , a learned and an excellent Prelate , and a most worthy Preacher , hearing of that Triumph , sent for him and made him his Chaplain ; in whose Service he continued till the death of the Primate , but in that time had given so much testimony of his dexterity in the conduct of Ecclesiastical and Civil Affairs , that he grew dear to his Master . In that Imployment he was made Prebendary of York , and then of Rippon , the Dean of which Church having made him his Sub-Dean , he managed the Affairs of that Church so well that he soon acquired a greater fame , and entred into the possession of many hearts , and admiration to those many more that knew him . There and at his Parsonage he continued long to do the duty of a learned and good Preacher , and by his Wisdom , Eloquence , and Deportment , so gain'd the affections of the Nobility , Gentry , and Commons of that Country , that as at his return thither upon the blessed Restauration of His most Sacred Majesty he knew himself oblig'd enough , and was so kind as to give them a Visit ; so they by their coming in great numbers to meet him , their joyful Reception of him , their great Caressing of him when he was there , their forward hopes to enjoy him as their Bishop , their trouble at his Departure , their unwillingness to let him go away , gave signal testimonies that they were wise and kind enough to understand and value his great worth . But while he lived there he was like a Diamond in the dust ( or Lucius Quinctius at the Plough ) ; his low Fortune cover'd a most valuable person , till he became observ'd by Sir Thomas Wentworth Lord President of York , whom we all knew for his great Excellencies , and his great but glorious Misfortunes . This rare Person espied the great Abilities of Doctor Bramhall , and made him his Chaplain , and brought him into Ireland , as one whom he believ'd would prove the most fit Instrument to serve in that design which for two years before his arrival here he had greatly meditated and resolved , the Reformation of Religion , and the Reparation of the broken Fortunes of the Church : The Complaints were many , the Abuses great , the Causes of the Church vastly numerous ; but as fast as they were brought in , so fast they were by the Lord Deputy referred back to Dr. Bramhall , who by his indefatigable Pains , great Sagacity , perpetual Watchfulness , daily and hourly Consultations , reduc'd things to a more tolerable condition than they had been left in by the schismatical Principles of some , and the unjust Prepossessions of others , for many years before : For at the Reformation the Popish Bishops and Priests seemed to conform , and did so , that keeping their Bishopricks they might enrich their Kindred and dilapidate the Revenues of the Church , which by pretended Offices , false Informations , Fee-farms at contemptible Rents , and ungodly Alienations , were made low as Poverty it self , and unfit to minister to the needs of them that serv'd the Altar , or the noblest purposes of Religion : For Hospitality decayed , and the Bishops were easie to be oppressed by those that would ; and they complained , but for a long time had no helper , till God raised up that glorious Instrument the Earl of Strafford , who brought over with him as great affections to the Church and to all publick Interests , and as admirable Abilities , as ever before his time did invest and adorn any of the Kings Vice-gerents ; and God fitted his hand with an Instrument good as his Skill was great : for the first Specimen of his Abilities and Diligence in recovery of some lost Tithes , being represented to His late Majesty of blessed and glorious Memory , it pleased His Majesty upon the death of Bishop Downham to advance the Doctor to the Bishoprick of Derry , which he not only adorned with an excellent Spirit and a wise Government , but did more than double the Revenue , not by taking any thing from them to whom it was due , but by resuming something of the Churches Patrimony , which by undue means was detained in unfitting hands . But his care was beyond his Diocese , and his zeal broke out to warm all his Brethren ; and though by reason of the Favour and Piety of King James the escheated Counties were well provided for their Tithes , yet the Bishopricks were not so well till the Primate , then Bishop of Derry , by the favour of the Lord Lieutenant and his own incessant and assiduous labour and wise conduct , brought in divers Impropriations , cancelled many unjust Alienations , and did restore them to a condition much more tolerable ; I say much more tolerable ; for though he raised them above contempt , yet they were not near to envy ; but he knew there could not in all times be wanting too many that envied to the Church every degree of prosperity : so Judas did to Christ the expence of Oyntment , and so Dionysius told the Priest , when himself stole the golden Cloak from Apollo , and gave him one of Arcadian home-spun , that it was warmer for him in Winter and cooler in Summer . And for ever , since the Church by Gods blessing and the favour of Religious Kings and Princes , and Pious Nobility , hath been endowed with fair Revenues , inim icus homo , the Enemy hath not been wanting by pretences of Religion to take away Gods portion from the Church , as if his Word were intended as an instrument to rob his Houses . But when the Israelites were governed by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and God was their King , and Moses his Lieutenant , and things were of his management , he was pleased by making great Provisions for them that ministred in the service of the Tabernacle to consign this truth for ever ; That Men , as they love God , at the same rate are to make provisions for his Priests . For when himself did it , he not only gave the 48 Cities , with a mile of Glebe round about their City every way , and yet the whole Country was but 140 miles long , or thereabouts from Dan to Beersheba ; but beside this they had the Tithe of all encrease , the first Fruits , Offerings , Vows , Redemptions , and in short , they had 24 sorts of Dues , as Buxtorf relates ; and all this either brought to the Barn home to them without trouble , or else as the nature of the thing required , brought to the Temple ; the first to make it more profitable , and the second to declare that they received it not from the people but from God , not the Peoples kindness but the Lords inheritance ; insomuch that this small Tribe of Levi , which was not the 40th part of the People , as the Scripture computes them , had a Revenue almost treble to any of the largest of the Tribes . I will not insist on what Villalpandus observes , it may easily be read in the 45. of Ezekiel concerning that portion which God reserves for himself and his service ; but whatsoever it be this I shall say , that it is confessedly a Prophecy of the Gospel ; but this I add , that they had as little to do , and much less than a Christian Priest , and yet in all the 24 courses the poorest Priest amongst them might be esteemed a rich man. I speak not this to upbraid any man or any thing but Sacriledge and Murmur , nor to any other end but to represent upon what great and Religious grounds the then Bishop of Derry did with so much care and assiduous labour endeavour to restore the Church of Ireland to that splendor and fulness ; which as it is much conducing to the honour of God and of Religion , God himself being the Judge , so it is much more necessary for you than it is for us , and so this wise Prelate rarely well understood it ; and having the same advantage and blessing as we now have , a gracious King , and a Lieutenant Patron of Religion and the Church , he improved the deposita pietatis , as Origen calls them , the Gages of Piety , which the Religion of the ancient Princes and Nobles of this Kingdom had bountifully given to such a comfortable competency , that though there be place left for present and future Piety to enlarge it self , yet no man hath reason to be discouraged in his duty ; insomuch that as I have heard from a most worthy hand , that at his going into England he gave account to the Arch-bishop of Canterbury of 30000 l. a year , in the recovery of which he was greatly and principally instrumental . But the goods of this World are called waters by Solomon : Stollen waters are sweet , and they are too unstable to be stopt : some of these waters did run back from their proper Channel , and return to another course than God and the Laws intended ; yet his labours and pious Counsels were not the less acceptable to God and good men , and therefore by a thankful and honourable recognition , the Convocation of the Church of Ireland hath transmitted in Record to posterity their deep resentment of his singular services and great abilities in this whole affair . And this honour will for ever remain to that Bishop of Derry ; he had a Zerubbabel who repaired the Temple and restored its beauty , but he was the Joshua , the High-Priest , who under him ministred this blessing to the Congregations of the Lord. But his care was not determined in the exterior part only , and Accessaries of Religion ; he was careful , and he was prosperous in it , to reduce that Divine and excellent Service of our Church to publick and constant Exercise , to Unity and Devotion ; and to cause the Articles of the Church of England to be accepted as the Rule of publick confessions and perswasions here , that they and we might be Populus unius labii , of one heart and one lip , building up our hopes of Heaven on a most holy Faith ; and taking away that Shibboleth which made this Church lisp too undecently , or rather in some little degree to speak the speech of Ashdod , and not the language of Canaan ; and the excellent and wise pains he took in this particular no man can dehonestate or reproach , but he that is not willing to confess that the Church of England is the best Reformed Church in the world . But when the brave Roman Infantry under the Conduct of Manlius ascended up to the Capitol to defend Religion and their Altars from the fury of the Gauls , they all prayed to God , Vt quemadmodum ipsi ad defendendum templum ejus concurrissent , ita ille virtutem eorum numine suo tueretur : That as they came to defend his Temple by their Arms , so he would defend their Persons and that Cause with his Power and Divinity . And this excellent man in the Cause of Religion found the like blessing which they prayed for ; God by the prosperity of his labours and a blessed effect gave testimony not only of the Piety and Wisdom of his purposes , but that he loves to bless a wise Instrument when it is vigorously employed in a wise and religious labour . He overcame the difficulty in defiance of all such pretences as were made even from Religion it self to obstruct the better procedure of real and material Religion . These were great things and matter of great envy , and like the fiery eruptions of Vesuvius might with the very ashes of Consumption have buried another man. At first indeed , as his blessed Master the most holy Jesus had , so he also had his Annum acceptibilem . At first the product was nothing but great admiration at his stupendious parts , and wonder at his mighty diligence and observation of his unusual zeal in so good and great things ; but this quickly passed into the natural daughters of Envy , Suspicion and Detraction , the Spirit of Obloquy and Slander . His zeal for recovery of the Church Revenues was called Oppression and Rapine , Covetousness and Injustice ; his care of reducing Religion to wise and justifiable principles was called Popery and Arminianism , and I know not what names , which signifie what the Authors are pleased to mean , and the people to construe and to hate . The intermedial prosperity of his Person and Fortune , which he had as an earnest of a greater reward to so well-meant labours , was supposed to be the production of Illiberal Arts and ways of getting ; and the necessary refreshment of his wearied spirits , which did not always supply all his needs , and were sometimes less than the permissions even of prudent charity , they called Intemperance : Dederunt enim malum Metelli Nevio poetae ; their own surmises were the Bills of Accusation , and the splendour of his great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Doing of good works , was the great probation of all their Calumnies . But if Envy be the accuser , what can be the defences of Innocence ? Saucior invidiae morsu , quaerenda medela est , Dic quibus in terris sentiet aeger opem ? Our Blessed Saviour knowing the unsatisfiable angers of men if their Money or Estates were medled with , refused to divide an Inheritance amongst Brethren : it was not to be imagined that this great person ( invested , as all his Brethren were , with the infirmities of Mortality , and yet employed in dividing and recovering and apportioning of Lands ) should be able to bear all that reproach which Jealousie and Suspicion , and malicious Envy could invent against him . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said Sophocles : And so did he ; the Affrightments brought to his great Fame and Reputation made him to walk more warily , and do justly , and act prudently , and conduct his affairs by the measures of Laws , as far as he understood , and indeed that was a very great way : but there was Aperta justitia , clausa manus , Justice was open , but his Hand was shut ; and though every Slanderer could tell a story , yet none could prove that ever he received a Bribe to blind his eyes , to the value of a pair of Gloves : It was his own Expression , when he gave glory to God who had preserved him innocent . But because every mans Cause is right in own eyes , it was hard for him so to acquit himself , that in the Intriques of Law and difficult Cases some of his Enemies should not seem ( when they were heard alone ) to speak reason against him . But see the greatness of Truth and Prudence , and how greatly God stood with him . When the numerous Armies of vexed people , Turba gravis paci , placidaeque inimica quieti , heaped up Catalogues of Accusations , when the Parliament of Ireland imitating the violent procedures of the then disordered English , when his glorious Patron was taken from his head , and he was disrobed of his great defences ; when Petitions were invited and Accusations furnished , and Calumny was rewarded and managed with art and power , when there were above 200 Petitions put in against him , and himself denyed leave to answer by word of mouth ; when he was long imprisoned , and treated so that a guilty man would have been broken into affrightment and pitiful and low considerations ; yet then he himself standing almost alone , like Calimachus at Marathon invested with enemies and covered with arrows , defended himself beyond all the powers of guiltiness , even with the defences of Truth and the bravery of Innocence , and answered the Petitions in writing , sometimes twenty in a day , with so much clearness , evidence of truth , reality of Fact and Testimony of Law , that his very Enemies were ashamed and convinced ; they found they had done like Aesops Viper , they licked the file till their tongues bled ; but himself was wholly invulnerable . They were therefore forced to leave their muster-rolls and decline the particulars , and fall to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to accuse him for going about to subvert the fundamental Laws ; the way by which great Strafford and Canterbury fell ; which was a device , when all reasons fail'd , to oppress the Enemy by the bold affirmation of a Conclusion they could not prove : they did like those Gladiatores whom the Romans call'd Retiaries , when they could not stab their Enemies with their Daggers , they threw Nets over him , and cover'd him with a general mischief . But the Martyr King Charles the First , of most Glorious and Eternal Memory , seeing so great a Champion likely to be oppress'd with numbers and despair , sent what rescue he could , His Royal Letter for his Bail , which was hardly granted to him ; and when it was , it was upon such hard terms , that his very delivery was a persecution . So necessary it was for them , who intended to do mischief to the Publick , to take away the strongest Pillars of the House . This thing I remark to acquit this great man from the Tongue of slander , which had so boldly spoken , that it was certain something would stick ; yet was so impotent and unarmed , that it could not kill that great Fame which his greater Worthiness had procur'd him . It was said of Hippasus the Pythagorean , that being asked how and what he had done , he answered , Nondum nihil , neque enim adhuc mihi invidetur ; I have done nothing yet , for no man envies me . He that does great things cannot avoid the tongues and teeth of Envy ; but if Calumnies must pass for Evidences , the bravest Hero's must always be the most reproached Persons in the World. Nascitur Aetolicus , pravum ingeniosus ad omne ; Qui facere assuerat , patriae non degener artis , Candida de nigris , & de candentibus atra . Every thing can have an ill name and an ill sense put upon it ; but God , who takes care of Reputations as he does of Lives , by the orders of his Providence confutes the slander , ut memoria justorum sit in benedictionibus , that the memory of the righteous man might be embalm'd with honour : And so it hapned to this great man ; for by a publick Warranty , by the concurrent Consent of both Houses of Parliament , the Libellous Petitions against him , the false Records and publick Monuments of injurious shame were cancell'd , and he was restor'd in integrum to that Fame where his great Labours and just Procedures had first estated him ; which , though it was but justice , yet it was also such honour , that it is greater than the virulence of tongues , which his worthiness and their envy had arm'd against him . But yet the great Scene of the troubles was but newly opened . I shall not refuse to speak yet more of his troubles , as remembring that S. Paul , when he discourses of the glories of the Saints departed , he tells more of their Sufferings than of their Prosperities , as being that Laboratory and Crysable in which God makes his Servants Vessels of honour to his glory . The storm quickly grew high ; & transitum est à linguis ad gladios ; and that was indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iniquity had put on arms ; when it is armata nequitia , then a man is hard put to it . The Rebellion breaking out , the Bishop went to his Charge at Derry ; and because he was within the defence of Walls , the execrable Traitor Sir Phelim ô Neale laid a snare to bring him to a dishonourable death ; for he wrote a Letter to the Bishop , pretended Intelligence between them , desir'd that according to their former Agreement such a Gate might be deliver'd to him . The Messenger was not advis'd to be cautious , nor at all instructed in the art of Secrecy ; for it was intended that he should be search'd , intercepted , and hang'd for ought they car'd : but the Arrow was shot against the Bishop , that he might be accused for base Conspiracy , and die with shame and sad dishonour . But here God manifested his mighty care of his Servants ; he was pleased to send into the heart of the Messenger such an affrightment , that he directly ran away with the Letter , and never durst come neer the Town to deliver it . This story was published by Sir Phelim himself , who added , That if he could have thus ensnar'd the Bishop , he had good assurance the Town should have been his own : Sed bonitas Dei praevalitura est super omnem malitiam hominis ; The goodness of God is greater than all the malice of men ; and nothing could so prove how dear that sacred Life was to God , as his rescue from the dangers . Stantia non poterant tecta probare Deos : To have kept him in a warm house had been nothing , unless the roof had fallen upon his head ; that rescue was a remark of Divine Favour and Providence . But it seems Sir Phelim's Treason against the Life of this worthy Man had a Correspondent in the Town ; and it broke out speedily ; for what they could not effect by malicious stratagem , they did in part by open force ; they turned the Bishop out of the Town , and upon trifling and unjust pretences search'd his Carriages , and took what they pleas'd , till they were asham'd to take more : they did worse than divorce him from his Church ; for in all the Roman Divorces they said , Tuas tibi res habeto , Take your Goods and be gone ; but Plunder was Religion then . However , though the usage was sad , yet it was recompenced to him by his taking Sanctuary in Oxford , where he was graciously receiv'd by that most incomparable and divine Prince ; but having served the King in York-shire by his Pen , and by his Counsels , and by his Interests , return'd back to Ireland , where under the excellent Conduct of his Grace the now Lord Lieutenant , he ran the risque and fortune of oppressed Vertue . But God having still resolv'd to afflict us , the good man was forc'd into the fortune of the Patriarchs , to leave his Country and his Charges , and seek for safety and bread in a strange Land ; for so the Prophets were us'd to do , wandring up and down in sheeps-cloathing ; but poor as they were , the World was not worthy of them : and this worthy man , despising the shame , took up his Cross and followed his Master . Exilium causa ipsa jubet sibi dulce videri , Et desiderium dulce levat patriae . He was not ashamed to suffer where the Cause was honourable and glorious ; but so God provided for the needs of his Banished , and sent a man who could minister comfort to the afflicted , and courage to the persecuted , and resolutions to the tempted , and strength to that Religion for which they all suffered . And here this great man was indeed triumphant ; this was one of the last and best Scenes of his life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The last days are the best witnesses of a man. But so it was , that he stood up in publick and brave defence for the Doctrine and Discipline of the Church of England ; First , by his Sufferings and great Example ; for , Verbis tantùm philosophari , non est Doctoris , sed Histrionis ; To talk well and not to do bravely , is for a Comedian , not a Divine : But this great man did both ; he suffered his own Calamity with great courage , and by his wise Discourses strengthened the hearts of others . For there wanted not diligent Tempters in the Church of Rome , who taking advantage of the Afflictions of His Sacred Majesty , in which state Men commonly suspect every thing , and like men in sickness are willing to change from side to side , hoping for ease and finding none , flew at Royal Game , and hop'd to draw away the King from that Religion which His most Royal Father , the best Man and the wisest Prince in the World , had seal'd with the best Blood in Christendom , and which Himself suck'd in with His Education , and had confirm'd by Choice and Reason , and confess'd publickly and bravely , and hath since restor'd prosperously . Millitiere was the man , witty and bold enough to attempt a zealous and a foolish undertaking , who addressed himself with ignoble , indeed but witty , Arts to perswade the King to leave what was dearer to Him than His Eyes . It is true , it was a Wave dash'd against a Rock , and an Arrow shot against the Sun , it could not reach him ; but the Bishop of Derry turn'd it also , and made it fall upon the Shooters head ; for he made so ingenious , so learned , and so acute Reply to that Book ; he so discover'd the Errors of the Roman Church , retorted the Arguments , stated the Questions , demonstrated the Truth , and sham'd their Procedures , that nothing could be a greater Argument of the Bishops Learning , great Parts , deep Judgment , quickness of Apprehension , and Sincerity in the Catholick and Apostolick Faith ; or of the Follies and Prevarications of the Church of Rome . He worte no Apologies for himself , though it were much to be wished that , as Junius wrote his own Life , or Moses his own Story , so we might have understood from himself how great things God had done for him and by him : but all that he permitted to God , and was silent in his own Defences ; Gloriosius enim est injuriam tacendo fugere , quàm respondendo superare : But when the Honour and Conscience of his King , and the Interest of a true Religion was at stake , the fire burned within him , and at last he spake with his tongue ; he cried out like the Son of Croesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Take heed and meddle not with the King ; His Person is too sacred , and Religion too dear to him to be assaulted by vulgar hands . In short , he acquitted himself in this Affair with so much Truth and Piety , Learning and Judgment , that in those Papers his Memory will last unto very late succeeding Generations . But this most Reverend Prelate found a nobler Adversary , and a braver Scene for his Contention : He found that the Roman Priests being wearied and baffled by the wise Discourses and pungent Arguments of the English Divines , had studiously declined any more to dispute the particular Questions against us , but fell at last upon a general Charge , imputing to the Church of England the great crime of Schism ; and by this they thought they might with most probability deceive unwary and unskilful Readers ; for they saw the Schism , and they saw we had left them ; and because they consider'd not the Causes , they resolv'd to out-face us in the Charge : But now it was that dignum nactus Argumentum , having an Argument fit to employ his great Abilities , Consecrat hic praesul calamum calamique labores Ante aras Domino laeta trophaea suo ; the Bishop now dedicates his Labours to the service of God and of his Church , undertook the Question , and in a full Discourse proves the Church of Rome not only to be guilty of the Schism , by making it necessary to depart from them ; but they did actuate the Schisms , and themselves made the first separation in the great point of the Popes Supremacy , which was the Palladium for which they principally contended . He made it appear that the Popes of Rome were Usurpers of the Rights of Kings and Bishops ; that they brought in new Doctrines in every Age , that they impos'd their own Devices upon Christendom as Articles of Faith , that they prevaricated the Doctrines of the Apostles , that the Church of England only returned to her Primitive purity , that she joined with Christ and his Apostles , that she agreed in all the Sentiments of the Primitive Church . He stated the questions so wisely , and conducted them so prudently , and handled them so learnedly , that I may truly say , they were never more materially confuted by any man , since the questions have so unhappily disturbed Christendom . Verum hoc eos malè ussit : and they finding themselves smitten under the fifth rib , set up an old Champion of their own , a Goliah to fight against the Armies of Israel ; the old Bishop of Chalcedon , known to many of us , replyed to this excellent Book ; but was so answered by a Rejoinder made by the Lord Bishop of Derry , in which he so pressed the former Arguments , refuted the Cavils , brought in so many impregnable Authorities and Probations , and added so many moments and weights to his discourse , that the pleasures of reading the Book would be the greatest , if the profit to the Church of God were not greater . Flumina tum lactis , tum flumina nectaris ibant , Flavaque de viridi stillabant ilice mella . For so Sampson's Riddle was again expounded , Out of the strong came meat , and out of the eater came sweetness ; his Arguments were strong , and the Eloquence was sweet and delectable ; and though there start up another combatant against him , yet he had only the honour to fall by the hands of Hector : still haeret lateri lethalis arundo ; the headed arrow went in so far , that it could not be drawn out , but the barbed steel stuck behind . And whenever men will desire to be satisfied in those great questions , the Bishop of Derry's Book shall be his Oracle . I will not insist upon his other excellent writings ; but it is known every where with what Piety and acumen he wrote against the Manichean Doctrine of Fatal necessity , which a late witty man had pretended to adorn with a new Vizor ; but this excellent Person washed off the Ceruse and the meritricious paintings , rarely well asserted the oeconomy of the Divine Providence ; and having once more triumphed over his Adversary plenus victoriarum & trophaeorum , betook himself to the more agreeable attendance upon sacred Offices ; and having usefully and wisely discoursed of the sacred Rite of Confirmation , imposed his hands upon the most Illustrious Princes , the Dukes of York and Gloucester , and the Princess Royal , and ministred to them the Promise of the Holy Spirit , and ministerially established them in the Religion and Service of the holy Jesus . And one thing more I shall remark , that at his leaving those Parts upon the Kings Return , some of the Remonstrant Ministers of the Low Countries coming to take their leaves of this great man , and desiring that by his means the Church of England would be kind to them , he had reason to grant it , because they were learned men , and in many things of a most excellent belief ; yet he reproved them , and gave them caution against it , that they approached too near and gave too much countenance to the great and dangerous errors of the Socinians . He thus having served God and the King abroad , God was pleased to return to the King and to us all , as in the days of old , and we sung the song of David . In convertendo captivitatem Sion : When King David and all his Servants returned to Jerusalem , this great person having trod in the Wine-press was called to drink of the Wine , and as an honorary Reward of his great services and abilities , was chosen Primate of this National Church : In which time we are to look upon him , as the King and the Kings great Vicegerent did , as a person concerning whose abilities the World had too great testimony ever to make a doubt . It is true he was in the declension of his age and health ; but his very Ruines were goodly ; and they who saw the broken heaps of Pompey's Theatre , and the crushed Obelisks , and the old face of beauteous Philaenium , could not but admire the disordered glories of such magnificent structures , which were venerable in their very dust . He ever was used to overcome all difficulties , only Mortality was too hard for him ; but still his Vertues and his Spirit was immortal , he still took great care , and still had new and noble designs , and proposed to himself admirable things . He governed his Province with great justice and sincerity ; Vnus amplo consulens pastor gregi , Somnos tuetur omnium solus vigil . And had this remark in all his Government , that as he was a great hater of Sacriledge , so he professed himself a publick Enemy to Non-residence , and often would declare wisely and religiously against it , allowing it in no case but of necessity or the greater good of the Church . There are great things spoken of his Predecessor S. Patrick , that he founded 700 Churches and Religious Convents , that he ordained 5000 Priests , and with his own hands consecrated 350 Bishops . How true the story is I know not ; but we were all witnesses that the late Primate , whose memory we now celebrate , did by an extraordinary contingency of Providence in one day consecrate two Arch-Bishops and ten Bishops ; and did benefit to almost all the Churches in Ireland , and was greatly instrumental to the Re-endowments of the whole Clergy ; and in the greatest abilities and incomparable industry was inferior to none of his most glorious Antecessours . Since the Canonization of Saints came into the Church , we find no Irish Bishop canonized , except S. Laurence of Dublin , and S. Malachias of Down ; indeed Richard of Armagh's Canonization was propounded , but not effected ; but the Character which was given of that learned Primate by Trithemius does exactly fit this our late Father ; Vir in Divinis Scripturis eruditus , secularis Philosophiae jurisque Canonici non ignarus , clarus ingenio , sermone scholasticus , in declamandis sermonibus ad populum excellentis industriae : He was learned in the Scriptures , skill'd in secular Philosophy , and not unknowing in the Civil and Canon Laws , ( in which studies I wish the Clergy were with some carefulness and diligence still more conversant ) he was of an excellent spirit , a Scholar in his discourses , an early and industrious Preacher to the people . And as if there were a more particular sympathy between their souls , our Primate had so great a Veneration to his memory , that he purposed , if he had lived , to have restored his Monument in Dundalke , which Time , or Impiety , or Unthankfulness had either omitted or destroyed . So great a lover he was of all true and inherent worth , that he loved it in the very memory of the dead , and to have such great Examples transmitted to the intuition and imitation of posterity . At his coming to the Primacy he knew he should at first espie little besides the Ruines of Discipline , a Harvest of thorns , and Heresies prevailing in the hearts of the People , the Churches possessed by Wolves and Intruders , Mens hearts greatly estranged from true Religion ; and therefore he set himself to weed the fields of the Church ; he treated the Adversaries sometimes sweetly , sometimes he confuted them learnedly , sometimes he rebuked them sharply . He visited his Charges diligently and in his own person , not by Proxies and instrumental Deputations : Quaerens non nostra , sed nos , & quae sunt Jesu Christi ; he designed nothing that we knew of but the Redintegration of Religion , the Honour of God and the King , the Restoring of collapsed Discipline , and the Renovation of Faith and the Service of God in the Churches . And still he was indefatigable , and , even at the last scene of his life , intended to undertake a Regal Visitation . Quid enim vultis me otiosum à Domino comprehendi ? said one ; he was not willing that God should take him unimployed : But , good man , he felt his Tabernacle ready to fall in pieces , and could go no further , for God would have no more work done by that hand ; he therefore espying this , put his house in order , and had lately visited his Diocese , and done what he then could to put his Charge in order ; for he had a good while since received the sentence of death within himself , and knew he was shortly to render an account of his stewardship ; he therefore upon a brisk alarm of death , which God sent him the last January , made his Will ; in which , besides the prudence and presence of spirit manifested in making just and wise settlement of his Estate , and provisions for his Descendants ; at midnight , and in the trouble of his sickness and circumstances of addressing death , still kept a special sentiment and made confession of Gods admirable mercies , and gave thanks that God had permitted him to live to see the blessed Restauration of His Majesty and the Church of England , confessed his Faith to be the same as ever , gave praises to God that he was born and bred up in this Religion , and prayed to God , and hoped he should die in the Communion of this Church , which he declar'd to be the most pure and Apostolical Church in the whole World. He prayed to God to pardon his frailties and infirmities , relied upon the mercies of God and the merits of Jesus Christ , and with a singular sweetness resigned up his soul into the hands of his Redeemer . But God , who is the great Choragus and Master of the Scenes of Life and Death , was not pleased then to draw the Curtains ; there was an Epilogue to his Life yet to be acted and spoken . He returned to actions and life , and went on in the methods of the same procedure as before ; was desirous still to establish the affairs of the Church , complained of some disorders which he purposed to redress , girt himself to the work ; but though his spirit was willing , yet his flesh was weak ; and as the Apostles in the Vespers of Christs Passion , so he in the eye of his own Dissolution was heavy , not to sleep , but heavy unto death , and looked for the last warning , which seized on him in the midst of business ; and though it was sudden , yet it could not be unexpected , or unprovided by surprize , and therefore could be no other than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Augustus used to wish unto himself , a civil and well-natured death , without the amazement of troublesome circumstances , or the great cracks of a falling house , or the convulsions of impatience . Seneca tells that Bassus Aufidius was wont to say , Sperare se nullum dolorem esse in illo extremo anhelitu , si tamen esset , habere aliquantum in ipsa brevitate solatii : He hoped that the pains of the last Dissolution were little or none ; or if they were , it was full of comfort that they could be but short . It happened so to this excellent man ; his Passive Fortitude had been abundantly tried before , and therefore there was the less need of it now ; his active Graces had been abundantly demonstrated by the great and good things he did , and therefore his last scene was not so laborious , but God called him away something after the manner of Moses , which the Jews express by Osculum oris Dei , the Kiss of Gods mouth ; that is , a death indeed fore-signified , but gentle and serene , and without temptation . To sum up all ; He was a wise Prelate , a learned Doctor , a just Man , a true Friend , a great Benefactor to others , a thankful Beneficiary where he was obliged himself . He was a faithful Servant to his Masters , a Loyal Subject to the King , a zealous Assertor of his Religion against Popery on one side , and Fanaticism on the other . The practice of his Religion was not so much in Forms and exteriour Ministries , though he was a great observer of all the publick Rites and Ministries of the Church , as it was in doing good for others . He was like Myson , whom the Scythian Anarchasis so greatly praised , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he governed his Family well , he gave to all their due of maintenance and duty ; he did great benefit to mankind ; he had the fate of the Apostle S. Paul , he passed through evil report and good report , as a deceiver and yet true . He was a man of great business and great resort : Semper aliquis in Cydonis domo , as the Corinthians said , There was always somebody in Cydons house . He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divided his life into labour and his book ; he took care of his Churches when he was alive , and even after his death , having left 500 l. for the Repair of his Cathedral of Armagh and S. Peters Church in Drogheda : He was an excellent Scholar , and rarely well accomplished ; first instructed to great excellency by natural parts , and then consummated by study and experience . Melanchthon was used to say , that himself was a Logician , Pomeranus a Grammarian , Justus Jonas an Orator , but that Luther was all these . It was greatly true of him , that the single perfections which make many men eminent , were united in this Primate , and made him illustrious . At , at , Quintilium perpetuus sopor Vrget : cui pudor & justitiae soror Incorrupta fides , nudaque veritas Quando ullum invenient parem ? It will be hard to find his Equal in all things : Fortasse tanquam Phoenix anno quingentesimo nascitur , ( that I may use the words of Seneca ) nec est mirum ex intervallo magna generari mediocria & in turbam nascentia saepe fortuna producit : eximia vero ipsa raritate commendat . For in him was visible the great lines of Hooker's Judiciousness , of Jewel's Learning , of the acuteness of Bishop Andrews . He was skilled in more great things than one ; and , as one said of Phidias , he could not only make excellent Statues of Ivory , but he could work in Stone and Brass : He shewed his Equanimity in Poverty , and his Justice in Riches ; he was useful in his Country , and profitable in his Banishment ; for as Paraeus was at Anvilla , Luther at Wittenburg , S. Athanasius and S. Chrysostom in their Banishment , S. Hierom in his retirement at Bethlehem , they were Oracles to them that needed it ; so was he in Holland and France , where he was abroad ; and beside the particular endearments which his friends received from him , for he did do relief to his brethren that wanted , and supplied the Souldiers out of his store in Yorkshire , when himself could but ill spare it ; but he received publick thanks from the Convocation of which he was President , and publick Justification from the Parliament where he was Speaker ; so that although , as one said , Miraculi instar vitae iter , si longum , sine offensione percurrere ; yet no man had greater Enemies , and no man had greater justifications . But God hath taken our Elijah from our heads this day : I pray God that at least his Mantle may be left behind , and that his Spirit may be doubled upon his Successor ; and that we may all meet together with him at the right hand of the Lamb , where every man shall receive according to his deeds , whether they be good or whether they be evil . I conclude with the words of Caius Plinius , Equidem beatos puto quibus Deorum munere datum est , aut facere scribenda , aut scribere legenda : he wrote many things fit to be read , and did very many things worthy to be written ; which if we wisely imitate , we may hope to meet him in the Resurrection of the just , and feast with him in the eternal Supper of the Lamb , there to sing perpetual Anthems to the honour of God the Father , Son and Holy Ghost : To whom be all honour , &c. FINIS . A Funeral Sermon , Preached at the OBSEQUIES Of the Right Honourable and most Vertuous Lady , The Lady FRANCES , Countess of CARBERY : Who deceased October the 9th 1650. at her House Golden-Grove in Caermarthen-shire . By Jeremy Taylor D.D. LONDON , Printed for R. Royston Bookseller to the Kings Most Excellent Majesty . 1666. To the RIGHT HONOURABLE And TRULY NOBLE Richard Lord Vaughan , Earl of Carbery , Baron of Emlim and Molinger , Knight of the Honourable Order of the Bath . My Lord , I Am not ashamed to profess that I pay this part of Service to your Lordship most unwillingly : for it is a sad office to be the chief Minister in a house of mourning , and to present an interested person with a branch of Cypress and a bottle of tears . And indeed , my Lord , it were more proportionable to your needs to bring something that might alleviate or divert your sorrow , than to dress the Hearse of your Dear Lady , and to furnish it with such circumstances , that it may dwell with you , and lie in your Closet , and make your prayers and your retirements more sad and full of weepings . But because the Divine providence hath taken from you a person so excellent , a woman fit to converse with Angels and Apostles , with Saints and Martyrs , give me leave to present you with her Picture , drawn in little and in water-colours , sullyed indeed with tears and the abrupt accents of a real and consonant sorrow ; but drawn with a faithful hand , and taken from the life : and indeed it were too great a loss to be deprived of her example and of her rule , of the original and of the copy too . The age is very evil and deserved her not ; but because it is so evil , it hath the more need to have such lives preserved in memory to instruct our piety , or upbraid our wickedness . For now that God hath cut this tree of Paradise down from its seat of earth , yet so the dead trunk may support a part of the declining Temple , or at least serve to kindle the fire on the Altar . My Lord , I pray God this heap of sorrow may swell your piety till it breaks into the greatest joys of God and of Religion : and remember when you pay a tear upon the Grave , or to the memory of your Lady ( that Dear and most excellent Soul ) that you pay two more : one of repentance for those things that may have caused this breach ; and another of joy for the mercies of God to your Dear departed Saint , that he hath taken her into a place where she can weep no more . My Lord , I think I shall , so long as I live , that is , so long as I am Your Lordships most humble Servant Jer. Taylor . Pietati & Memoriae Sacrum . MOnumentum doloris singularis , paris fati & conditionis posuit Richardus Comes Carberiensis sibi vivo , & mortem nec exoptanti nec metuenti : Et dilectissimae suae Conjugi Franciscae Comitissae in flore aetatis casibus puerperii raptae ex amplexibus Sanctissimi amoris . Fuit illa ( descendat lachrymula Amice Lector ) fuit inter castissimas prima , inter Conjuges amantissima , Mater optima : placidi oris , severae virturis , conversationis suavissimae : vultum hilarem fecit bona conscientia , amabilem , forma plusquam Uxoria . Claris orta Natalibus , fortunam non mediocrem habuit ; erat enim cum Unicâ Germanâ Haeres ex asse . Annos XIII , Menses IV , supra Biduum vixit in Sanctissimo Matrimonio cum SUO quem effusissimè dilexit , & sanctè observavit ; quem novit Prudentissimum , sensit Amantissimum , virum Optimum vidit & laetata est . Enixa prolem numerosam , pulchram , ingenuam , formae & Spei optimae ; quatuor Masculos , Franciscum Dominum Vaughan , Johannem , Althamum , quartum immaturum ; foeminas sex , Dom : Franciscam , Elizabethas duas , Mariam , Margaretam , & Althamiam [ post cujus partum paucis diebus obdormiit . ] Totam prolem Masculam ( si demas abortivum illum ) & foeminas omnes , praeter Elizabetham alteram , & Mariam , superstites reliquit . Pietatis adeóque Spei plena obiit ix . Octobr. MDC.L . Lachrymis suorum omnium tota irrigua conditur in hoc coemeterio , ubi cùm Deo Opt. Max. visum fuerit , sperat se reponendum Conjux moestissimus : intereà temporis luctui , sed pietati magis vacat , ut in suo tempore simul laetentur Par tam Pium , tam Nobile , tam Christianum in gremio Jesu , usque dum Coronae adornentur accipiendae in Adventu Domini . AMEN . Cum ille vitâ defunctus fuerit , Marmor loquetur , quod adhuc tacere jubet virtus Modesta : interim vitam ejus observa , & leges quod posteà hîc inscriptum amabunt & colent Posteri . Ora & abi . A Funeral Sermon , &c. SERM. VIII . 2 Sam. XIV . 14. For we must needs die , and are as water spilt on the ground which cannot be gathered up again : neither doth God respect any person : yet doth he devise means that his banished be not expelled from him . WHen our Blessed Saviour and his Disciples viewed the Temple , some one amongst them cried out , Magister aspice , quales lapides ! Master , behold what fair , what great stones are here ! Christ made no other reply but foretold their dissolution , and a world of sadness and sorrow which should bury that whole Nation , when the teeming cloud of Gods displeasure should produce a storm which was the daughter of the biggest anger , and the mother of the greatest calamity which ever crush'd any of the Sons of Adam ; [ The time shall come that there shall not be left one stone upon another . ] The whole Temple and the Religion , the Ceremonies ordained by God , and the Nation beloved by God , and the Fabrick erected for the Service of God , shall run to their own Period , and lye down in their several Graves . Whatsoever had a beginning can also have an ending , and it shall die , unless it be daily watered with the Purles flowing from the Fountain of Life , and refreshed with the Dew of Heaven , and the Wells of God : And therefore God had provided a Tree in Paradise to have supported Adam in his artificial Immortality : Immortality was not in his Nature , but in the Hands and Arts , in the Favour and Superadditions of God. Man was always the same mixture of Heat and Cold , of Dryness and Moisture ; ever the same weak thing , apt to feel rebellion in the humours , and to suffer the evils of a civil war in his body natural : and therefore health and life was to descend upon him from Heaven , and he was to suck life from a Tree on Earth ; himself being but ingraffed into a Tree of Life , and adopted into the condition of an immortal Nature : But he that in the best of his days was but a Cien of this Tree of Life , by his sin was cut off from thence quickly , and planted upon Thorns , and his portion was for ever after among the Flowers , which to day spring and look like health and beauty , and in the evening they are sick , and at night are dead , and the oven is their grave : And as before , oven from our first spring from the dust on earth , we might have died if we had not been preserved by the continual flux of a rare providence ; so now that we are reduced to the Laws of our own Nature , we must needs die . It is natural , and therefore necessary : It is become a punishment to us , and therefore it is unavoidable ; and God hath bound the evil upon us by bands of natural and inseparable propriety , , and by a supervening unalterable Decree of Heaven ; and we are fallen from our privilege , and are returned to the condition of Beasts , and Buildings , and common things : And we see Temples defiled unto the ground , and they die by Sacrilege ; and great Empires die by their own plenty and ease , full Humours , and factious Subjects ; and huge Buildings fall by their own weight , and the violence of many Winters eating and consuming the Cement , which is the marrow of their bones ; and Princes die like the meanest of their Servants ; and every thing finds a Grave and a Tomb ; and the very Tomb it self dies by the bigness of its pompousness and luxury , — Phario nutantia pondera saxo Quae cineri vanus dat ruitura labor , and becomes as friable and uncombined dust as the ashes of the Sinner or the Saint that lay under it , and is now forgotten in his bed of darkness . And to this Catalogue of mortality Man is inrolled with a [ Statutum est ] It is appointed for all men to once die , and after death comes judgment : And if a Man can be stronger than Nature , or can wrestle with a Decree of Heaven , or can escape from a divine punishment by his own arts , so that neither the Power nor the Providence of God , nor the Laws of Nature , nor the Bands of eternal Predestination can hold him , then he may live beyond the fate and period of Flesh , and last longer than a Flower : But if all these can hold us and tie us to conditions , then we must lay our heads down upon a turf , and entertain creeping things in the cells and little chambers of our eyes , and dwell with worms till time and death shall be no more . We must needs die ] That 's our Sentence : But that 's not all . We are as water spilt on the ground , which cannot be gathered up again . ] Stay , 1. We are as water , weak , and of no consistence , always descending , abiding in no certain place , unless where we are detained with violence ; and every little breath of wind makes us rough and tempestuous , and troubles our faces ; every trifling accident discomposes us ; and as the face of the waters wafting in a storm so wrinkles it self that it makes upon its forehead furrows deep and hollow like a grave ; so do our great and little cares and trifles first make the wrinkles of old age , and then they dig a grave for us : And there is in Nature nothing so contemptible , but it may meet with us in such circumstances , that it may be too hard for us in our weaknesses ; and the sting of a Bee is a weapon sharp enough to pierce the finger of a child or the lip of a Man ; and those Creatures which Nature hath left without weapons , yet they are armed sufficiently to vex those parts of men which are left defenceless and obnoxious to a Sun-beam , to the roughness of a sowre Grape , to the unevenness of a Gravel-stone , to the dust of a Wheel , or the unwholsom breath of a Star looking awry upon a sinner . 2. But besides the weaknesses and natural decayings of our bodies , if chances and contingencies be innumerable , then no man can reckon our dangers , and the praeternatural causes of our deaths : So that he is a vain person whose hopes of life are too confidently encreas'd by reason of his health : and he is too unreasonably timerous , who thinks his hopes at an end when he dwels in sickness . For men die without rule , and with and without occasions ; and no man suspecting or foreseeing any of deaths addresses , and no man in his whole condition is weaker than another . A man in a long Consumption is fallen under one of the solemnities and preparations to death : but at the same instant the most healthful person is as neer death , upon a more fatal and a more sudden , but a less discerned cause . There are but few persons upon whose foreheads every man can read the sentence of death written in the lines of a lingring sickness , but they ( sometimes ) hear the passing-bell ring for stronger men , even long before their own knell calls at the house of their mother to open her womb , & make a bed for them . No man is surer of to morrow than the weakest of his brethren : and when Lepidus and Aufidius stumbled at the threshold of the Senate and fell down and dyed , the blow came from Heaven in a cloud ; but it struck more suddenly than upon the poor slave that made sport upon the Theatre with a praemeditated and fore-described death : Quod quisque vitet , nunquam homini satis cautum est in horas . There are sicknesses that walk in darkness , and there are exterminating Angels that fly wrapt up in the curtains of immateriality and an uncommunicating nature ; whom we cannot see , but we feel their force and sink under their Sword , and from Heaven the vail descends that wraps our heads in the fatal sentence . There is no age of man but it hath proper to it self some posterns and outlets for death , besides those infinite and open ports out of which myriads of men and women every day pass into the dark , and the land of forgetfulness . Infancy hath life but in effigie , or like a spark dwelling in a pile of wood : the candle is so newly lighted , that every little shaking of the taper , and every ruder breath of air puts it out , and it dies . Childhood is so tender , and yet so unwary ; so soft to all the impressions of Chance , and yet so forward to run into them , that God knew there could be no security without the care and vigilance of an Angel-keeper : and the eyes of Parents and the arms of Nurses , the provisions of art , and all the effects of Humane love and Providence are not sufficient to keep one child from horrid mischiefs , from strange and early calamities and deaths , unless a messenger be sent from Heaven to stand sentinel , and watch the very playings and sleepings , the eatings and drinkings of the Children ; and it is a long time before Nature makes them capable of help : for there are many deaths , and very many diseases to which poor babes are exposed ; but they have but very few capacities of Physick : to shew that infancy is as liable to death as old age , and equally exposed to danger , and equally uncapable of a remedy : with this only difference , that old age hath diseases incurable by nature , and the diseases of childhood are incurable by art ; and both the states are the next heirs of death . 3. But all the middle way the case is altered : Nature is strong , and Art is apt to give ease and remedy , but still there is no security ; and there the case is not altered . 1. For there are so many diseases in men that are not understood . 2. So many new ones every year . 3. The old ones are so changed in circumstances , and intermingled with so many collateral complications . 4. The Symptoms are oftentimes so alike . 5. Sometimes so hidden and fallacious . 6. Sometimes none at all ( as in the most sudden and most dangerous Imposthumations . ) 7. And then , the diseases in the inward parts of the body , are oftentimes such , to which no application can be made . 8. They are so far off , that the effects of all medicines can no otherwise come to them , than the effect and juices of all meats ; that is , not till after two or three alterations and decoctions , which change the very species of the medicament . 9. And after all this , very many principles in the art of Physick are so uncertain , that after they have been believed seven or eight Ages , and that upon them much of the practice hath been established , they come to be considered by a witty man , and others established in their stead ; by which men must practise , and by which three or four generations of men more ( as happens ) must live or die . 10. And all this while the men are sick , and they take things that certainly make them sicker for the present , and very uncertainly restore health for the future : that it may appear of what a large extent is humane calamity ; when Gods providence hath not only made it weak and miserable upon the certain stock of a various nature , and upon the accidents of an infinite contingency ; but even from the remedies which are appointed , our dangers and our troubles are certainly encreased : so that we may well be likened to water ; our nature is no stronger , our abode no more certain ; if the sluces be opened , it falls away and runneth apace ; if its current be stopped , it swells and grows troublesome , and spills over with a greater diffusion ; if it be made to stand still , it putrifies : and all this we do . For , 4. In all the process of our health we are running to our grave : we open our own sluces by viciousness and unworthy actions ; we pour in drink , and let out life ; we increase diseases , and know not how to bear them ; we strangle our selves with our own intemperance ; we suffer the fevers and the inflammations of lust , and we quench our souls with drunkenness ; we bury our understandings in loads of meat and surfets : and then we lie down upon our beds , and roar with pain and disquietness of our souls : Nay , we kill one anothers souls and bodies with violence and folly , with the effects of pride and uncharitableness ; we live and die like fools , and bring a new mortality upon our selves ; wars and vexatious cares , and private duells and publick disorders , and every thing that is unreasonable , and every thing that is violent : so that now we may add this fourth gate to the Grave : Besides Nature and Chance , and the mistakes of Art , men die with their own Sins , and then enter into the Grave in haste and passion , and pull the heavy stone of the Monument upon their own heads . And thus we make our selves like water spilt on the ground ; we throw away our lives as if they were unprofitable , ( and indeed most men make them so ) we let our years slip through our fingers like water ; and nothing is to be seen , but like a showr of tears upon a spot of ground ; there is a Grave digged , and a solemn mourning and a great talk in the Neighbourhood , and when the daies are finished , they shall be , and they shall be remembred , no more : And that 's like water too , when it is spilt , it cannot be gathered up again . There is no redemption from the Grave . — inter se mortales mutua vivunt Et quasi cursores vitäi lampada tradunt . Men live in their course and by turns ; their light burns a while , and then it burns blew and faint , and men go to converse with Spirits , and then they reach the taper to another ; and as the hours of yesterday can never return again , so neither can the man whose hours they were , and who lived them over once , he shall never come to live them again , and live them better . When Lazarus , and the widows Son of Naim , and Tebitha , and the Saints that appeared in Jerusalem at the Resurrection of our blessed Lord arose , they came into this world , some as strangers only to make a visit , and all of them to manifest a glory : but none came upon the stock of a new life , or entred upon the stage as at first , or to perform the course of a new nature : and therefore it is observable , that we never read of any wicked person that was raised from the dead : Dives would fain have returned to his brothers house ; but neither he , nor any from him could be sent : but all the rest in the new Testament ( one only excepted ) were expressed to have been holy persons , or else by their age were declared innocent . Lazarus was beloved of Christ : those souls that appeared at the Resurrection were the souls of Saints : Tabitha raised by S. Peter was a charitable and a holy Christian : and the maiden of twelve years old , raised by our blessed Saviour , had not entred into the regions of choice and sinfulness : and the only exception of the widows son , is indeed none at all , for in it the Scripture is wholly silent ; and therefore it is very probable that the same process was used , God in all other instances having chosen to exemplifie his miracles of nature to purposes of the Spirit , and in spiritual capacities . So that although the Lord of Nature did not break the bands of Nature in some instances , to manifest his glory to succeeding great and never failing purposes ; yet ( besides that this shall be no more ) it was also instanced in such persons who were holy and innocent , and within the verge and comprehensions of the Eternal mercy . We never read that a wicked person felt such a miracle , or was raised from the Grave to try the second time for a Crown ; but where he fell , there he lay down dead , and saw the light no more . This consideration I intend to you as a severe Monitor and an advice of carefulness , that you order your affairs so that you may be partakers of the first Resurrection ; that is , from sin to grace , from the death of vitious habits , to the vigour , life , and efficacy of an habitual righteousness : For ( as it hapned to those persons in the New Testament now mentioned , to them ( I say ) in the literal sense ) Blessed are they that have part in the first Resurrection , upon them the second death shall have no power : meaning that they who by the power of Christ and his holy Spirit were raised to life again , were holy and blessed souls , and such who were written in the book of God ; and that this grace hapned to no wicked and vitious person : so it is most true in the spiritual and intended sense : You only that serve God in a holy life ; you who are not dead in trespasses and sins ; you who serve God with an early diligence and an unwearied industry , and a holy Religion , you and you only shall come to life eternal , you only shall be called from death to life ; the rest of mankind shall never live again , but pass from death to death ; from one ●eath to another , to a worse ; from the death of the body , to the eter●al death of body and soul : and therefore in the Apostles Creed there ●s no mention made of the Resurrection of wicked persons ; but of the Resurrection of the body to everlasting life . The wicked indeed shall be ha●e● forth from their graves , from their everlasting prisons , where in chains ●f ●arkness they are kept unto the judgment of the great day : but this ●●●●efore cannot be called in sensu favoris , a Resurrection , but the so●●●●ities of the eternal death ; It is nothing but a new capacity of dying again ; such a dying as cannot signifie rest ; but where death means nothing but an intollerable and never ceasing calamity : and therefore these words of my Text are otherwise to be understood of the wicked , otherwise of the godly : The wicked are spilt like water and shall never be gathered up again ; no not in the gatherings of eternity ; They shall be put into Vessels of wrath and set upon the flames of hell ; but that is not a gathering , but a scattering from the face and presence of God. But the godly also come under the sense of these words : They descend into their Graves , and shall no more be reckoned among the living ; they have no concernment in all that is done under the Sun. Agamemnon hath no more to do with the Turks Armies invading and possessing that part of Greece where he reigned , than had the Hippocentaur who never had a being : and Cicero hath no more interest in the present evils of Christendom , than we have to do with his boasted discovery of Catilines Conspiracy . What is it to me that Rome was taken by the Gauls ? and what is it now to Camillus if different religions be tolerated amongst us ? These things that now happen concern the living , and they are made the scenes of our duty or danger respectively : and when our Wives are dead and sleep in charnel houses , they are not troubled when we laugh loudly at the songs sung at the next marriage feast ; nor do they envy when another snatches away the gleanings of their husbands passion . It is true , they envy not , and they lie in a bosom where there can be no murmur ; and they that are consigned to Kingdoms , and to the feast of the marriage-supper of the Lamb , the glorious and eternal Bridegroom of holy Souls , they cannot think our Marriages here , our lighter laughings and vain rejoicings , considerable as to them . And yet there is a relation continued still : Aristotle , said , that to affirm the dead take no thought for the good of the living , is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind . And the Church hath taught in general , that they pray for us , they recommend to God the state of all their Relatives , in the union of the intercession that our blessed Lord makes for them and us : and S. Ambrose gave some things in charge to his dying brother Satyrus , that he should do for him in the other world : he gave it him ( I say ) when he was dying , not when he was dead . And certain it is that though our dead friends affection to us is not to be estimated according to our low conceptions , yet it is not less , but much more than ever it was ; it is greater in degree , and of another kind . But then we should do well also to remember , that in this world we are something besides flesh and bloud ; that we may not without violent necessities run into new relations , but preserve the affections we bore to our dead when they were alive : We must not so live as if they were perished , but so as pressing forward to the most intimate participation of the communion of Saints . And we also have some ways to express this relation , and to bear a part in this communion , by actions of intercourse with them , aud yet proper to our state : such as are strictly performing the will of the dead , providing for , and tenderly and wisely educating their children , paying their debts , imitating their good example , preserving their memories privately , and publickly keeping their memorials , and desiring of God with hearty and constant prayer that God would give them a joyful Resurrection , and a merciful Judgment , ( for so S. Paul prayed in behalf of Onesiphorus ) that God would shew them a mercy in that day , that fearful , and yet much to be desired day , in which the most righteous person hath need of much mercy and pity , and shall find it . Now these instances of duty shew that the relation remains still ; and though the Relict of a man or woman hath liberty to contract new relations , yet I do not find they have liberty to cast off the old , as if there were no such thing as immortality of souls . Remember that we shall converse together again ; let us therefore never do any thing of reference to them which we shall be ashamed of in the day when all secrets shall be discovered , and that we shall meet again in the presence of God : In the mean time , God watcheth concerning all their interest , and he will in his time both discover and recompense . For though , as to us , they are like water spilt ; yet , to God , they are as water fallen in the Sea , safe and united in his comprehension , and inclosures . But we are not yet passed the consideration of the sentence : This descending to the grave is the lot of all men , [ neither doth God respect the person of any man ] The rich is not protected for favour , nor the poor for pity , the old man is not reverenced for his age , nor the Infant regarded for his tenderness ; youth and beauty , learning and prudence , wit and strength lie down equally in the dishonours of the Grave . All men , and all natures , and all persons resist the addresses and solennities of death , and strive to preserve a miserable and unpleasant life ; and yet they all sink down and die . For so have I seen the Pillars of a Building assisted with artificial props bending under the pressure of a roof , and pertinaciously resisting the infallible and prepared ruine , Donec certa dies omni compage solutâ Ipsum cum rebus subruat auxilium , Till the determin'd day comes , and then the burden sunk upon the pillars , and disordered the aids and auxiliary rafters into a common ruine and a ruder grave : so are the desires and weak arts of man ; with little aids and assistances of care and Physick we strive to support our decaying bodies , and to put off the evil day ; but quickly that day will come , and then neither Angels nor men can rescue us from our grave ; but the roof sinks down upon the walls , and the walls descend to the foundation ; and the beauty of the face , and the dishonours of the belly , the discerning head and the servile feet , the thinking heart and the working hand , the eyes and the guts together shall be crushed into the confusion of a heap , and dwell with Creatures of an equivocal production , with worms and serpents , the sons and daughters of our own bones , in a house of dirt and darkness . Let not us think to be excepted or deferred : If beauty , or wit , or youth , or nobleness , or wealth , or vertue could have been a defence , and an excuse from the Grave , we had not met here to day to mourn upon the Hearse of an Excellent Lady : and God only knows for which of us next the Mourners shall go about the streets or weep in houses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have lived so many years ; and every day and every minute we make an escape from those thousands of dangers and deaths that encompass us round about : and such escapings we must reckon to be an extraordinary fortune , and therefore that it cannot last long . Vain are the thoughts of Man , who when he is young or healthful , thinks he hath a long thread of life to run over , and that it is violent and strange for young persons to die ; and natural and proper only for the aged . It is as natural for a man to die by drowning as by a Fever : And what greater violence or more unnatural thing is it , that the Horse threw his Rider into the River , than that a drunken meeting cast him into a Fever ? and the strengths of youth are as soon broken by the strong sicknesses of youth , and the stronger intemperance , as the weakness of old age by a Cough , or an Asthma , or a continual Rheum : Nay , it is more natural for young Men and Women to die , than for old ; because that is more natural which hath more natural causes , and that is more natural which is most common : but to die with age is an extreme rare thing ; and there are more persons carried forth to burial before the five and thirtieth year of their age , than after it : And therefore let no vain confidence make you hope for long life : If you have lived but little , and are still in youth , remember that now you are in your biggest throng of dangers both of body and soul ; and the proper sins of youth to which they rush infinitely and without consideration , are also the proper and immediate instruments of death . But if you be old you have escaped long and wonderfully , and the time of your escaping is out : you must not for ever think to live upon wonders , or that God will work miracles to satisfie your longing follies , and unreasonable desires of living longer to sin and to the world . Go home and think to die , and what you would choose to be doing when you die , that do daily : for you will all come to that pass to rejoice that you did so , or wish that you had : that will be the condition of every one of us ; for God regardeth no mans person . Well ! but all this you will think is but a sad story : What ? we must die , and go to darkness and dishonour ; and we must die quickly , and we must quit all our delights , and all our sins , or do worse , infinitely worse ; and this is the condition of us all , from which none can be excepted ; every man shall be spilt and fall into the ground , and be gathered up no more . Is there no comfort after all this ? shall we go from hence , and be no more seen , and have no recompense ? Miser , ô miser , aiunt , omnia ademit Vna die infansta mihi tot praemia vitae . Shall we exchange our fair Dwellings for a Coffin , our softer Beds for the moistned and weeping Turf , and our pretty Children for Worms ; and is there no allay to this huge calamity ? yes , there is : There is a [ yet ] in the Text : [ For all this , yet doth God devise means that his banished be not expelled from him . ] All this sorrow and trouble is but a phantasm , and receives its account and degrees from our present conceptions , and the proportion to our relishes and gust . When Pompey saw the Ghost of his first Lady Julia , who vexed his rest and his conscience for superinducing Cornelia upon her bed within the ten months of mourning , he presently fancied it , either to be an illusion , or else that death could be no very great evil : Aut nihil est sensus animis in morte relictum , Aut mors ipsa nihil — Either my dead Wife knows not of my unhandsome marriage , and forgetfulness of her ; or if she does , then the dead live . — longae , canitis si cognita , vitae Mors media est — Death is nothing but the middle point between two lives , between this and another : concerning which comfortable mystery the holy Scripture instructs our Faith and entertains our hope in these words : God is still the God of Abraham , Isaac , and Jacob ; for all do live to him ; and the Souls of Saints are with Christ : I desire to be dissolved ( saith St. Paul ) and to be with Christ , for that is much better : and , Blessed are the dead which die in the Lord ; they rest from their labours , and their works follow them : For we know , that if our earthly house of this Tabernacle were dissolv'd , we have a building of God , a house not made with hands , eternal in the heavens : and this state of separation St. Paul calls , a being absent from the Body , and being present with the Lord : This is one of Gods means which he hath devised , that although our Dead are like persons banished from this world , yet they are not expelled from God : They are in the hands of Christ ; they are in his presence ; they are , or shall be clothed with a house of Gods making ; they rest from all their labours ; all tears are wiped from their eyes , and all discontents from their spirits ; and in the state of separation , before the Soul be re-invested with her new house , the Spirits of all persons are with God , so secur'd , and so blessed , and so sealed up for glory , that this state of interval and imperfection is , in respect of its certain event and end , infinitely more desirable than all the Riches , and all the Pleasures , and all the Vanities , and all the Kingdoms of this world . I will not venture to determine what are the circumstances of the abode of Holy Souls in their separate dwellings ; and yet possibly that might be easier than to tell what or how the Soul is and works in this world , where it is in the Body tanquam in alienâ domo , as in a prison , in fetters and restraints ; for here the Soul is discomposed and hindred ; it is not as it shall be , as it ought to be , as it was intended to be ; it is not permitted to its own freedom , and proper operation ; so that all that we can understand of it here , is that it is so incommodated with a troubled and abated instrument , that the object we are to consider cannot be offered to us in a right line , in just and equal propositions ; or if it could , yet because we are to understand the Soul by the Soul , it becomes not only a troubled and abused object , but a crooked instrument ; and we here can consider it just as a weak eye can behold a staff thrust into the waters of a troubled River ; the very water makes a refraction , and the storm doubles the refraction , and the water of the eye doubles the species , and there is nothing right in the thing ; the object is out of its just place , and the medium is troubled , and the organ is impotent : At cum exierit & in liberum coelum quasi in dontum suam venerit ; when the Soul is entred into her own house , into the free regions of the rest , and the neighbourhood of heavenly Joys , then its operations are more spiritual , proper , and proportion'd to its being ; and though we cannot see at such a distance , yet the object is more fitted if we had a capable Understanding ; it is in it self in a more excellent and free condition . Certain it is , that the Body does hinder many actions of the Soul : It is an imperfect Body , and a diseased Brain , or a violent passion that makes Fools : No man hath a foolish Soul ; and the reasonings of men have infinite difference and degrees , by reason of the Bodies constitution . Among Beasts , which have no Reason , there is a greater likeness than between Men , who have : And as by Faces it is easier to know a Man from a Man , than a Sparrow from a Sparrow ; or a Squirrel from a Squirrel ; so the difference is very great in our Souls ; which difference , because it is not originally in the Soul ( and indeed cannot be in simple or spiritual substances of the same species or kind ) it must needs derive wholly from the Body , from its accidents and circumstances ; from whence it follows , that because the Body casts fetters and restraints , hinderances and impediments upon the Soul , that the Soul is much freer in the state of separation ; and if it hath any act of life , it is much more noble and expedite . That the Soul is alive after our death , St. Paul affirms , [ Christ died for us , that whether we wake or sleep , we should live together with him . ] Now it were strange that we should be alive , and live with Christ , and yet do no act of life : The Body when it is asleep does many ; and if the Soul does none , the Principle is less active than the Instrument ; but if it does any act at all in separation , it must necessarily be an act or effect of Understanding ; there is nothing else it can do , but this it can : For it is but a weak and an unlearned Proposition to say , That the Soul can do nothing of it self , nothing without the phantasms and provisions of the Body : For , 1. In this life the Soul hath one principle clearly separate , abstracted , and immaterial ; I mean the Spirit of Grace , which is a principle of life and action , and in many instances does not at all communicate with matter , as in the infusion , superinduction and creation of spiritual Graces 2. As nutrition , generation , eating and drinking , are actions proper to the Body and its state ; so extasies , visions , raptures , intuitive knowledg , and consideration of its self , acts of volition , and reflex acts of understanding , are proper to the Soul. 3. And therefore it is observable , that St. Paul said that he knew not whether his visions and raptures were in or out of the body ; for by that we see his judgment of the thing , that one was as likely as the other , neither of them impossible or unreasonable ; and therefore that the Soul is as capable of action alone as in conjunction . 4. If in the state of Blessedness there are some actions of the Soul which do not pass through the Body , such as contemplation of God , and conversing with Spirits , and receiving those influences and rare immissions which coming from the Holy and Mysterious Trinity make up the Crown of Glory ; it follows , that the necessity of the Bodies ministery is but during the state of this life , and as long as it converses with fire and water , and lives with corn and flesh , and is fed by the satisfaction of material appetites ; which necessity and manner of conversation when it ceases , it can be no longer necessary for the Soul to be served by phantasms and material representations . 5. And therefore when the Body shall be re-united , it shall be so ordered that then the Body shall confess it gives not any thing , but receives all its being and operation , its manner and abode from the Soul ; and that then it comes not to serve a necessity , but to partake a Glory . For as the operations of the Soul in this life begin in the Body , and by it the object is transmitted to the Soul ; so then they shall begin in the Soul , and pass to the Body : And as the operations of the Soul by reason of its dependence on the Body are animal , natural , and material ; so in the resurrection the body shall be spiritual by reason of the preeminence , influence , and prime operation of the Soul. Now between these two states stands the state of separation , in which the operations of the Soul are of a middle nature , that is , not so spiritual as in the resurrection , and not so animal and natural as in the state of conjunction . To all which I add this consideration , That our Souls have the same condition that Christs Soul had in the state of separation , because he took on him all our Nature , and all our Condition ; and it is certain , Christs Soul in the three days of his separation did exercise acts of life , of joy and triumph , and did not sleep , but visited the Souls of the Fathers , trampled upon the pride of Devils , and satisfied those longing Souls which were Prisoners of hope : And from all this we may conclude , That the Souls of all the Servants of Christ are alive , and therefore do the actions of life , and proper to their state ; and therefore it is highly probable that the Soul works clearer , and understands brighter , and discourses wiser , and rejoyces louder , and loves noblier , and desires purer , and hopes stronger than it can do here . But if these arguments should fail , yet the felicity of Gods Saints cannot fail : For suppose the Body to be a necessary Instrument , but out of tune and discomposed by sin and anger , by accident and chance , by defect and imperfections , yet that it is better than none at all ; and that if the Soul works imperfectly with an imperfect Body , that then she works not at all when she hath none : And suppose also that the Soul should be as much without sense or perception in death , as it is in a deep sleep , which is the image and shadow of death ; yet then God devises other means that his banished be not expelled from him . For 2. God will restore the Soul to the Body , and raise the Body to such a perfection that it shall be an Organ fit to praise him upon ; it shall be made spiritual to minister to the Soul , when the Soul is turned into a Spirit ; then the Soul shall be brought forth by Angels from her incomparable and easie bed , from her rest in Christs holy Bosom , and be made perfect in her being , and in all her operations : And this shall first appear by that perfection which the Soul shall receive as instrumental to the last Judgment ; for then she shall see clearly all the Records of this World , all the Register of her own Memory : For all that we did in this life is laid up in our Memories ; and though dust and forgetfulness be drawn upon them , yet when God shall lift us from our dust , then shall appear clearly all that we have done , written in the Tables of our Conscience , which is the Souls Memory . We see many times , and in many instances , that a great Memory is hindred and put out , and we thirty years after come to think of something that lay so long under a Curtain ; we think of it suddenly , and without a line of deduction , or proper consequence : And all those famous Memories of Simonides and Theodactes , of Hortensius and Seneca , of Sceptius , Metrodorus , and Carneades of Cyneas the Embassadour of Pyrrhus , are only the Records better kept , and less disturbed by accident and disease : For even the Memory of Herods son of Athens , of Bathyllus , and the dullest person now alive , is so great , and by God made so sure a Record of all that ever he did , that as soon as ever God shall but tune our Instrument , and draw the Curtains , and but light up the Candle of Immortality , there we shall find it all , there we shall see all , and the whole world shall see all ; then we shall be made fit to converse with God after the manner of Spirits , we shall be like to Angels . In the mean time , although upon the perswasion of the former Discourse it be highly probable that the Souls of Gods Servants do live in a state of present blessedness , and in the exceeding joys of a certain expectation of the revelation of the day of the Lord , and the coming of Jesus ; yet it will concern us only to secure our state by holy living , and leave the event to God , that ( as St. Paul said ) whether present or absent , whether sleeping or waking , whether perceiving or perceiving not , we may be accepted of him ; that when we are banished this World , and from the light of the Sun , we may not be expelled from God , and from the light of his countenance , but that from our beds of sorrows our Souls may pass into the Bosom of Christ , and from thence to his right hand in the day of Sentence : For we must all appear before the judgment seat of Christ ; and then if we have done well in the Body , we shall never be expelled from the beatifical presence of God , but be Domesticks of his Family , and Heirs of his Kingdom , and Partakers of his Glory . Amen . I Have now done with my Text , but yet am to make you another Sermon . I have told you the necessity and the state of death , it may be too largely for such a sad story ; I shall therefore now with a better compendium teach you how to live , by telling you a plain Narative of a Life , which if you imitate , and write after the Copy , it will make that death shall not be an evil , but a thing to be desired , and to be reckoned among the purchases and advantages of your Fortune . When Martha and Mary went to weep over the Grave of their Brother , Christ met them there , and preached a Funeral Sermon , discoursing of the Resurrection , and applying to the purposes of Faith , and confession of Christ , and glorification of God. We have no other , we can have no better precedent to follow : and now that we are come to weep over the grave of our Dear Sister , this rare Personage , we cannot chuse but have many virtues to learn , many to imitate , and some to exercise . I chuse not to declare her Extraction and Genealogy ; it was indeed fair and honourable ; but having the blessing to be descended from Worthy and Honour'd Ancestors , and her self to be adopted and ingraffed into a more Noble Family ; yet she felt such outward Appendages to be none of hers , because not of her choice , but the purchase of the Virtues of others , which although they did engage her to do noble things , yet they would upbraid all degenerate and less honourable Lives than were those which began and encreased the honour of the Families . She did not love her Fortune for making her noble ; but thought it would be a dishonour to her if she did not continue a Nobleness and Excellency of Virtue fit to be owned by Persons relating to such Ancestors . It is fit for us all to honour the Nobleness of a Family : but it is also fit for them that are Noble to despise it , and to establish their Honour upon the foundation of doing excellent things , and suffering in good causes , and despising dishonourable actions , and in communicating good things to others : For this is the rule in Nature ; Those Creatures are most honourable which have the greatest power , and do the greatest good : And accordingly my self have been witness of it , how this excellent Lady would by an act of humility and Christian abstraction strip her self of all that fair Appendage and exteriour Honour which decked her Person and her Fortune , and desired to be owned by nothing but what was her own , that she might only be esteemed honourable according to that which is the Honour of a Christian , and a wise Person . 2. She had a strict and severe education , and it was one of Gods Graces and Favours to her : For being the Heiress of a great Fortune , and living amongst the throng of persons in the sight of vanities and empty temptations , that is , in that part of the Kingdom where Greatness is too often express'd in great follies and great vices , God had provided a severe and angry Education to chastise the forwardnesses of a young Spirit and a fair Fortune , that she might for ever be so far distant from a vice , that she might only see it and loath it , but never taste of it , so much as to be put to her choice whether she would be virtuous or no. God intending to secure this Soul to himself , would not suffer the follies of the world to seize upon her by way of too neer a trial or busie temptation . 3. She was married young ; and besides her businesses of Religion , seemed to be ordained in the providence of God to bring to this honourable Family a part of a fair Fortune , and to leave behind her a fairer Issue , worth ten thousand times her Portion : And as if this had been all the publick business of her life , when she had so far served Gods ends , God in mercy would also serve hers , and take her to an early blessedness . 4. In passing through which line of providence , she had the art to secure her eternal Interest , by turning her Condition into Duty , and expressing her Duty in the greatest eminency of a virtuous , prudent , and rare affection , that hath been known in any example . I will not give her so low a testimony , as to say only that she was chast ; She was a Person of that severity , modesty , and close Religion ( as to that particular ) that she was not capable of uncivil temptation ; and you might as well have suspected the Sun to smell of the Poppy that he looks on , as that she could have been a person apt to be sullied by the breath of a soul question . 5. But that which I shall note in her , is that which I would have exemplar to all Ladies , and to all Women : She had a love so great for her Lord , so intirely given up to a dear affection , that she thought the same things , and loved the same loves , and hated according to the same enmities , and breathed in his soul , and lived in his presence , and languished in his absence ; and all that she was or did , was only for and to her dearest Lord : Si gaudet , si flet , St tacet , hunc loquitur , Coenat , propinat , poscit , negat , innuit , unus Naevius est : — And although this was a great enamel to the beauty of her Soul , yet it might in some degrees be also a reward to the Virtue of her Lord : For she would often discourse it to them that convers'd with her , that he would improve that interest which he had in her affection to the advantages of God and of Religion ; and she would delight to say , that he called her to her Devotions , he encouraged her good inclinations , he directed her piety , he invited her with good Books ; and then she loved Religion , which she saw was not only pleasing to God , and an act or state of duty , but pleasing to her Lord , and an act also of affection and conjugal obedience ; and what at first she loved the more forwardly for his sake , in the using of Religion , left such relishes upon her spirit , that she found in it amability enough to make her love it for its own . So God usually brings us to him by instruments of nature and affections , and then incorporates us into his Inheritance by the more immediate relishes of Heaven , and the secret things of the Spirit . He only was ( under God ) the light of her eyes , and the cordial of her spirits , and the guide of her actions , and the measure of her affections , till her affections swell'd up into a Religion , and then it could go no higher , but was confederate with those other duties which made her dear to God : which rare combination of Duty and Religion , I chuse to express in the words of Solomon ; She forsook not the guide of her youth , nor brake the Covenant of her God. 6. As she was a rare Wife , so she was an excellent Mother : For in so tender a constitution of spirit as hers was , and in so great a kindness towards her Children , there hath seldom been seen a stricter and more curious care of their persons , their deportment , their nature , their disposition , their learning , and their customs : And if ever kindness and care did contest , and make parties in her , yet her care and her severity was ever victorious ; and she knew not how to do an ill turn to their severer part , by her more tender and forward kindness . And as her custom was , she turned this also into love to her Lord : For she was not only diligent to have them bred nobly and religiously , but also was careful and sollicitous that they should be taught to observe all the circumstances and inclinations , the desires and wishes of their Father ; as thinking that virtue to have no good circumstances , which was not dressed by his copy , and ruled by his lines , and his affections : And her prudence in the managing her children was so singular and rare , that when ever you mean to bless this family , and pray a hearty and a profitable prayer for it , beg of God , that the children may have those excellent things which she designed to them , and provided for them in her heart and wishes , that they may live by her purposes , and may grow thither , whither she would fain have brought them . All these were great parts of an excellent Religion , a● they concerned her greatest temporal relations . 7. But if we examine how she demeaned her self towards God , there also you will find her not of a common , but of an exemplar piety : She was a great reader of Scripture , confining her self to great portions every day ; which she read not to the purposes of vanity , and impertinent curiosities , not to seem knowing , or to become talking , not to expound and rule ; but to teach her all her duty , to instruct her in the knowledge and love of God and of her Neighbours ; to make her more humble , and to teach her to despise the world and all its gilded vanities ; and that she might entertain passions wholly in design and order to Heaven . I have seen a female Religion that wholly dwelt upon the face and tongue ; that like a wanton and an undressed tree spends all its juice in suckers and irregular branches , in leafs and gum , and after all such goodly outsides you should never eat an Apple , or be delighted with the beauties , or the perfumes of a hopeful blossom . But the Religion of this excellent Lady was of another constitution ; It took root downward in humility , and brought forth fruit upward in the substantial graces of a Christian , in Charity and Justice , in Chastity and Modesty , in fair Friendships and sweetness of Society : She had not very much of the forms and outsides of godliness , but she was hugely careful for the power of it , for the moral , essential , and useful parts ; such which would make her be , not seem to be , religious . 8. She was a very constant person at her prayers , and spent all her time which Nature did permit to her choice , in her devotions , and reading and meditating , and the necessary offices of houshold Government ; every one of which is an action of Religion , some by nature , some by adoption . To these also God gave her a very great love to hear the word of God preached ; in which because I had sometimes the honour to minister to her , I can give this certain testimony , that she was a diligent , watchful , and attentive hearer : and to this had so excellent a judgment , that if ever I saw a woman whose judgment was to be revered , it was hers alone : and I have sometimes thought that the eminency of her discerning faculties did reward a pious discourse , and placed it in the regions of honour and usefulness , and gathered it up from the ground , where commonly such Homilies are spilt , or scattered in neglect and inconsideration . But her appetite was not soon satisfied with what was useful to her soul : she was also a constant Reader of Sermons , and seldom missed to read one every day ; and that she might be full of instruction and holy principles , she had lately designed to have a large Book , in which she purposed to have a stock of Religion transcribed in such assistances as she would chuse , that she might be readily furnished and instructed to every good work . But God prevented that , and hath filled her desires , not out of Cisterns and little Aquaeducts , but hath carried her to the Fountain , where she drinks of the pleasures of the River , and is full of God. 9. She always lived a life of much innocence , free from the violences of great sins : her person , her breeding , her modesty , her honour , her Religion , her early marriage , the Guide of her soul , and the Guide of her youth , were as so many fountains of restraining grace to her , to keep her from the dishonours of a crime . Bonum est portare jugum ab adolescentiâ , it is good to bear the yoke of the Lord from our youth ; and though she did so , being guarded by a mighty providence , and a great favour and grace of God from staining her fair soul with the spots of hell , yet she had strange fears and early cares upon her ; but these were not only for her self , but in order to others , to her neerest Relatives : For she was so great a lover of this Honourable Family of which now she was a Mother , that she desired to become a channel of great blessings to it unto future ages , and was extremely jealous lest any thing should be done , or lest any thing had been done , though an Age or two since , which should intail a curse upon the innocent posterity ; and therefore ( although I do not know that ever she was tempted with an offer of the crime ) yet she did infinitely remove all sacriledge from her thoughts , and delighted to see her estate of a clear and dis-intangled interest : she would have no mingled rights with it ; she would not receive any thing from the Church , but Religion and a Blessing : and she never thought a curse and a sin far enough off , but would desire it to be infinitely distant ; and that as to this Family God had given much honour and a wise head to govern it , so he would also for ever give many more blessings : and because she knew the sins of Parents descend upon Children , she endeavoured by justice and religion , by charity and honour to secure that her channel should convey nothing but health , and a fair example and a blessing . 10. And though her accounts to God were made up of nothing but small parcels , little passions , and angry words , and trifling discontents , which are the allays of the piety of the most holy persons ; yet she was early at her repentance ; and toward the latter end of her days , grew so fast in Religion , as if she had had a revelation of her approaching end , and therefore that she must go a great way in a little time : her discourses more full of religion , her prayers more frequent , her charity increasing , her forgiveness more forward , her friendships more communicative , her passion more under discipline ; and so she trimmed her lamp , not thinking her night was so neer , but that it might shine also in the day time , in the Temple , and before the Altar of Incense . But in this course of hers there were some circumstances , and some appendages of substance , which were highly remarkable . 1. In all her Religion , and in all her actions of relation towards God , she had a strange evenness and untroubled passage , sliding toward her Ocean of God and of infinity with a certain and silent motion . So have I seen a River deep and smooth passing with a still foot and a sober face , and paying to the Fiscus , the great Exchequer of the Sea , the Prince of all the watry bodies , a tribute large and full : and hard by it a little brook skipping and making a noise upon its unequal and neighbour bottom ; and after all its talking and bragged motion , it payed to its common Audit no more than the Revenues of a little cloud , or a contemptible vessel : So have I sometimes compared the issues of her Religion to the solemnities and famed outsides of anothers piety . It dwelt upon her spirit , and was incorporated with the periodical work of every day : she did not believe that Religion was intended to minister to fame and reputation , but to pardon of sins , to the pleasure of God , and the salvation of souls . For Religion is like the breath of Heaven ; if it goes abroad into the open air , it scatters and dissolves like Camphyre : but if it enters into a secret hollowness , into a close conveyance , it is strong and mighty , and comes forth with vigour and great effect at the other end , at the other side of this life , in the days of death and judgment . 2. The other appendage of her Religion , which also was a great ornament to all the parts of her life , was a rare modesty and humility of spirit , a confident despising and undervaluing of her self . For though she had the greatest judgment , and the greatest experience of things and persons that I ever yet knew in a person of her youth , and sex , and circumstances ; yet as if she knew nothing of it , she had the meanest opinion of her self ; and like a fair taper , when she shined to all the room , yet round about her own station she had cast a shadow and a cloud , and she shined to every body but her self . But the perfectness of her prudence and excellent parts could not be hid ; and all her humility , and arts of concealment , made the vertues more amiable and illustrious . For as pride sullies the beauty of the fairest vertues , and makes our understanding but like the craft and learning of a Devil : so humility is the greatest eminency , and art of publication in the whole world ; and she in all her arts of secrecy and hiding her worthy things , was but like one that hideth the wind , and covers the oyntment of her right hand . I know not by what instrument it happened ; but when death drew neer , before it made any show upon her body , or revealed it self by a natural signification , it was conveyed to her spirit : she had a strange secret perswasion that the bringing this child should be her last scene of life : and we have known , that the soul when she is about to disrobe her self of her upper garment , sometimes speaks rarely , Magnifica verba mors propè admota excutit ; sometimes it is Prophetical ; sometimes God by a superinduced perswasion wrought by instruments , or accidents of his own , serves the ends of his own providence and the salvation of the soul : But so it was , that the thought of death dwelt long with her , and grew from the first steps of fancy and fear , to a consent , from thence to a strange credulity , and expectation of it ; and without the violence of sickness she dyed , as if she had done it voluntarily , and by design , and for fear her expectation should have been deceived , or that she should seem to have had an unreasonable fear , or apprehension ; or rather ( as one said of Cato ) sic abiit è vitâ ut causam moriendi nactam se esse gauderet , she dyed , as if she had been glad of the opportunity . And in this I cannot but adore the providence , and admire the wisdom and infinite mercies of God : For having a tender and soft , a delicate and fine constitution and breeding , she was tender to pain , and apprehensive of it , as a childs shoulder is of a load and burden : Grave est tenerae cervici jugum ; and in her often discourses of death , which she wonld renew willingly and frequently , she would tell , that she feared not death , but she feared the sharp pains of death : Emori nolo , me esse mortuam non curo : The being dead , and being freed from the troubles and dangers of this world , she hoped would be for her advantage , and therefore that was no part of her fear : But she believing the pangs of death were great , and the use and aids of reason little , had reason to fear lost they should do violence to her spirit and the decency of her resolution . But God that knew her fears and her jealousie concerning her self , fitted her with a death so easie , so harmless , so painless , that it did not put her patience to a severe trial . It was not ( in all appearance ) of so much trouble , as two fits of a common ague ; so careful was God to remonstrate to all that stood in that sad attendance , that this soul was dear to him : and that since she had done so much of her duty towards it , he that began would also finish her redemption , by an act of a rare providence , and a singular mercy . Blessed be that goodness of God , who does so careful actions of mercy for the ease and security of his servants . But this one instance was a great demonstration that the apprehension of death is worse than the pains of death ; and that God loves to reprove the unreasonableness of our fears , by the mightiness , and by the arts of his mercy . She had in her sickness ( if I may so call it , or rather in the solemnities and graver preparations towards death ) some curious and well-becoming fears , concerning the final state of her soul : But from thence she passed into a deliquium , or a kind of trance , and as soon as she came forth of it , as if it had been a vision , or that she had conversed with an Angel , and from his hand had received a labell or scroll of the Book of Life , and there seen her name enrolled , she cryed out aloud , [ Glory be to God on high : Now I am sure I shall be saved . ] Concerning which manner of discoursing we are wholly ignorant what judgment can be made : but certainly there are strange things in the other world ; and so there are in all the immediate preparations to it ; and a little glimpse of heaven , a minutes conversing with an Angel , any ray of God , any communication extraordinary from the Spirit of comfort , which God gives to his servants in strange and unknown manners , are infinitely far from illusions ; and they shall then be understood by us , when we feel them , and when our new and strange needs shall be refreshed by such unusual visitations . But I must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare Personage was dear to God and to all her Relatives . If we consider her Person , she was in the flower of her age , Jucundum cum aetas florida ver ageret ; of a temperate , plain and natural diet , without curiosity or an intemperate palate ; she spent less time in dressing , than many servants ; her recreations were little and seldom , her prayers often , her reading much : she was of a most noble and charitable soul ; a great lover of honourable actions , and as great a despiser of base things ; hugely loving to oblige others , and very unwilling to be in arrear to any upon the stock of courtesies and liberality ; so free in all acts of favour , that she would not stay to hear her self thanked , as being unwilling that what good went from her to a needful or an obliged person should ever return to her again : she was an excellent friend , and hugely dear to very many , especially to the best and most discerning persons ; to all that conversed with her , and could understand her great worth and sweetness : she was of an honourable , a nice , and tender reputation ; and of the pleasures of this world , which were laid before her in heaps , she took a very small and inconsiderable share , as not loving to glut her self with vanity , or take her portion of good things here below . If we look on her as a Wife , she was chast and loving , fruitful and discreet , humble and pleasant , witty and complyant , rich and fair ; and wanted nothing to the making her a principal and precedent to the best Wives of the World , but a long life , and a full age . If we remember her as a Mother , she was kind and severe , careful and prudent , very tender , and not at all fond , a greater Lover of her Childrens Souls than of their Bodies , and one that would value them more by the strict rules of honour and proper worth , than by their relation to her self . Her Servants found her prudent , and fit to govern , and yet open-handed , and apt to reward ; a just Exactor of their duty , and a great Rewarder of their diligence . She was in her house a Comfort to her dearest Lord , a Guide to her Children , a Rule to her Servants , an Example to all . But as she related to God in the offices of Religion , she was even and constant , silent and devout , prudent and material ; she loved what she now enjoys , and she feared what she never felt , and God did for her what she never did expect : her fears went beyond all her evil ; and yet the good which she hath received was , and is , and ever shall be beyond all her hopes . She lived as we all should live , and she died as I fain would die — Et cum supremos Lachesis perneverit annos , Non aliter cineres mando jacere meos . I pray God I may feel those mercies on my Death-bed that she felt , and that I may feel the same effect of my repentance which she feels of the many degrees of her innocence . Such was her death , that she did not die too soon ; and her life was so useful and excellent , that she could not have lived too long . Nemo parum diu vixit qui virtutis perfectae perfecto functus est munere . And as now in the grave it shall not be enquired concerning her , how long she lived , but how well ; so to us who live after her , to suffer a longer calamity , it may be some ease to our sorrows , and some guide to our lives , and some securiry to our conditions , to consider that God hath brought the piety of a young Lady to the early rewards of a never ceasing and never dying Eternity of Glory : And we also , if we live as she did , shall partake of the same glories ; not only having the honour of a good Name , and a dear and honour'd Memory , but the glories of these glories , the end of all excellent labours , and all prudent counsels , and all holy Religion , even the salvation of our Souls in that day when all the Saints , and among them this excellent Woman , shall be shewn to all the World to have done more , and more excellent things than we know of or can describe . Mors illos consecrat , quorum exitum & qui timent , laudant : Death consecrates and makes sacred that person whose excellency was such , that they that are not displeased at the death , cannot dispraise the life ; but they that mourn sadly , think they can never commend sufficiently . FINIS . THE Whole Duty OF THE CLERGY IN LIFE , BELIEF , AND DOCTRINE : Described , and pressed effectually upon their Consciences in Two Sermons on Tit. 2. 7,8 . Preached in so many several VISITATIONS . By the Right Reverend Father in God JEREMY Lord Bishop of Down and Connor . LONDON , Printed for R. Royston Bookseller to the Kings Most Excellent Majesty . 1666. Imprimantur Hae duae Conciones . Tho. Tomkyns , RR imo in Christo Patri ac Domino D no Gilberto Divinâ Providentiâ Archi-Episcopo Cantuariensi à Sacris Domesticis . THE Ministers Duty IN LIFE & DOCTRINE . SERM. IX . Tit. II. 7 , 8. In all things shewing thy self a pattern of good works : In Doctrine shewing uncorruptness , gravity , sincerity . Sound Speech that cannot be condemned , that he that is of the contrary part may be ashamed , having no evil thing to say of you . AS God in the Creation of the World first produced a mass of matter , having nothing in it but an obediential capacity and passivity ; which God separating into classes of division , gave to every part a congruity to their respective forms , which in their distinct Orbs and Stations they did receive in order , and then were made beauteous by separations and a new Oeconomy ; and out of these he appointed some for Servants , and some for Government ; and some to eat , and some to be eaten ; some above , and some below ; some to be useful to all the rest , and all to minister to the good of man , whom he made the Prince of the Creation , and a Minister of the Divine glory : So God hath also done in the new Creation ; all the world was concluded under sin , it was a corrupt mass , all mankind had corrupted themselves ; but yet were capable of Divine influences , and of a nobler form , producible in the new birth : here then Gods Spirit moves upon the waters of a Divine Birth , and makes a separation of part from part , of corruption from corruption ; and first chose some Families to whom he communicated the Divine influences and the breath of a nobler life ; Seth and Enoch , Noah and Abraham , Job and Bildad , and these were the special Repositories of the Divine Grace , and Prophets of righteousness to glorifie God in themselves , and in their Sermons unto others . But this was like enclosing of the Sun ; he that shuts him in , shuts him out ; and God who was and is an infinite goodness , would not be circumscribed and limited to a narrow circle : goodness is his Nature , and infinite is his Measure , and communication of that goodness is the motion of that eternal being : God g. breaks forth as out of a Cloud , and picks out a whole Nation ; the Sons of Israel became his Family , and that soon swell'd into a Nation , and that Nation multiplied till it became too big for their Country , and by a necessary dispersion went , and did much good , and gained some servants to God out of other parts of mankind . But God was pleased to cast lots once more , and was like the Sun already risen upon the earth , who spreads his rays to all the corners of the habitable World , that all that will open their eyes and draw their Curtains , may see and rejoice in his light . Here God resolved to call all the World ; he sent into the high ways and hedges , to the corners of the Gentiles , and the high ways of the Jews , all might come that would ; for the sound of the Gospel went out into all Lands : and God chose all that came , but all would not ; and those that did , he gathered into a fold , marked them with his own mark , sent his Son to be the great Shepherd and Bishop of their Souls ; and they became a peculiar People unto God , a little Flock , a new Election . And here is the first separation and singularity of the Gospel ; all that hear the voice of Christ's first call , all that profess themselves his Disciples , all that take his signature , they and their Children are the Church , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called out from the rest of the World , the elect and the chosen of God. Now these being thus chosen out , culled and picked from the evil Generations of the World , he separates them from others , to gather them to himself ; he separates them and sanctifies them to become holy ; to come out ( not of the companies so much , as ) from the evil manners of the world : God chuses them unto holiness , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put in the right order to eternal life . All Christians are holy unto the Lord , and g. must not be unholy in their conversation ; for nothing that is unholy shall come neer to God : That 's the first great line of our duty : But God intends it further : All Christians must not be only holy , but eminently holy . For John indeed baptized with water , but that 's but a dull and unactive Element , and moves by no principle , but by being ponderous ; Christ baptizes with the Holy Ghost and with fire , and God hates lukewarmness ; and when he choses to him a peculiar People , he adds , they must be zealous of good works . But in this affair , there are many steps and great degrees of progression . 1. All Gods People must be delivered from all sin ; for as Christ came wholly to destroy the works of the Devil , so he intends also to present his Church as a pure Virgin unto Christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without scandal , without hypocrisie , without spot or wrinkle , or any such thing : For to be quit from sin , that is , from all affection to it , is supposed in the Christians life : denying ungodliness and worldly lusts , and being cleansed from all filthiness of flesh and spirit , and having escaped from all corruption that is in the world through lust ; this is not so much commanded as supposed : without this nothing can be done , nothing can be hoped : this is but the foundation of the Christian , who is intended to be a habitation of God , a member of Christ , a temple of the holy Spirit of God : the building follows . 2. All Christians must acquire all the graces of the holy Spirit of God ; S. Peter gives the Catalogue [ Faith , and Vertue , and Knowledge , and Temperance , and Patience , and Godliness , and Brotherly kindness , and Charity ] and that you may see what is the spirit of a Christian , what an activity and brisk principle is required to the acquisition of these things ; the Apostle gives this percept , that for the acquiring these things , we should give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all diligence ; no lazy worker is a good Christian , he must be diligent ; and not every diligence , nor every degree of good diligence , but it must be all , omnem omniuo diligentiam , give all diligence . 3. There is yet another degree to be added here too : It is not enough for a Christian to be free from corruption , and to have these graces ; and g. to be diligent , very diligent to obtain them ; but they must be in us and abound , N. B. they must be in us ; these graces and this righteousness must be inherent ; it is not enough for us that Christ had them for us ; for it is true , if he had not had them , we should never have received those or any thing else that is good : but he had them , that we might have them , and follow his steps who knew no sin , and fulfilled all righteousness . They must be in us , saith S. Peter ; and not only so , they must also abound in us , that 's the end of Christ's death , that 's the fruit of his Spirit : they must be plentiful like a full Vintage , or like Euphrates in the time of ripe Fruits ; they must swell over the banks : for when they are but in gradu virtutis , in the lowest step of sincerity , they may fall from the tree like unripe fruit , and be fit for nothing but for Prodigals and Swine ; they must be in their season and period , great and excellent , and eminent ; they must take up all our faculties , fill up all our time , spend all our powers , satisfie the will , and be adequate to all the powers of our choice ; that is , as S. Peter adds , they must be so , that we make our calling and election sure ; so as that we shall never any more depart from God : well thus far you see how severe and sacred a thing it is to be a Christian. 4. But there are yet three steps more beyond this : God requires of us perseverance ; a thrusting all this forward , even unto the end : without peace and holiness no man shall see God , saith the Author to the Hebrews ; but that 's not all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , follow after peace and holiness with all men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without which ; it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without which peace , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without which following of peace and holiness ; that is , unless we endure all contradiction of sinners and objections ; without following it close and home to the utmost issue , to the end of all righteousness , tending even to comprehension , to consummation and perfection , no man shall see God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is good and great , to dwell in holiness : but that 's not enough , it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , we must still pursue it , and that unto the end : for he that endureth unto the end shall be saved . 5. And what more ? yes there is something yet : For besides this extension of duration , there must be intensio graduum : for nondum comprehendimus , nondum perfecti sumus , we have not yet comprehended , we are not yet made perfect ; but that must be aimed at : Be ye perfect as your heavenly Father is perfect ; be ye meek as Christ is , be ye holy as God is holy ; pure as your Father in Heaven is pure ; and who can be so ? no man can be so in degree ; but so in kind , every man must desire , and every man must contend to be , and g. it is possible , else it had never been required . 6. And now after all this , one thing more is to be done : you must be so for your selves , and you must be so for others : you must be so as to please God , and you must be so to edifie your Brethren : Let your light so shine before men , that they may glorifie your Father which is in Heaven ; let it be so eminent and conspicuous , that all that see your conversation , and all that come into your Congregations may be convinced , and falling down and worshipping , may say of a truth the Spirit of the Lord is in you . And g. our Blessed Saviour in his Sermon upon the Mount , which is the summary of a Christians life , at the end of the eight beatitudes , tells all his Followers and Disciples : ye are the salt of the world , ye are the light of the world ; and g. the Kingdom of Heaven , or the Gospel is compared to a woman that hid in three measures of meal , the Jews , the Turks , the Heathen Idolaters , her Leaven , till all was leavened : our Light must be so shining , our Conversation so exemplar as to draw all the world after us ; that they that will not , may be ashamed , and they that wil , lmay be allured by the beauty of the flame . These are the proportions and measures of every Christian , for from the days of John the Baptist , the Kingdom of Heaven suffers violence , and the violent take it by force ; that although , John the Baptist was the greatest that ever was born of woman , yet , he that is least in the Kingdom of Heaven , the meanest of the Laity , may be greater than he . This is a great height , and these things I have premised , not only to describe the duty of all that are here present , even of all Christians whatsoever , that you may not depart without your portion of a blessing ; but also as a foundation of the ensuing periods , which I shall address to you my Brethren of the Clergy , the Fathers of the people ; for I speak in a School of the Prophets , Prophets and Prophets Sons ; to you who are or intend to be so . For God hath made a separation of you even beyond this separation : he hath separated you yet again ; he hath put you anew into the Chrysoble , he hath made you to pass through the fire seven times more . For it is true , that the whole community of the People is the Church ; Ecclesia sancta est communio sanctorum , the holy Catholick Church is the communion of Saints ; but yet by the voice and consent of all Christendom , you are the Church by way of propriety , and eminency , and singularity [ Church-men ] that 's your appellative : all are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritual men , all have received the Spirit , and all walk in the Spirit , and ye are all sealed by the Spirit unto the day of Redemption , and yet there is a spirituality peculiar to the Clergy : If any man be overtaken in a fault , ye which are spiritual restore such a one in the spirit of meekness : you who are spiritual by office and designation , of a spiritual calling , and spiritual employment ; you who have the Spirit of the Lord Jesus , and minister the Spirit of God , you are more eminently spiritual ; you have the Spirit in graces and in powers , in sanctification and abilities , in Office and in Person ; the Vnction from above hath descended upon your heads and upon your hearts ; you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency and praelation , spiritual men . All the people of God were holy ; Corah and his company were in the right so far ; but yet Moses and Aaron were more holy , and stood neerer to God. All the people are Prophets : It is now more than Moses wish , for the Spirit of Christ hath made them so : If any man prayeth or prophesieth with his head covered ; or if any woman prophesieth with her head uncovered , they are dishonoured ; but either man or woman may do that work in time and place ; for in the latter days I will pour out of my Spirit , and your daughters shall prophesie : and yet God hath appointed in his Church Prophets above these , to whose Spirit all the other Prophets are subject ; and as God said to Aaron and Miriam concerning Moses , to you I am known in a dream or a vision , but to Moses I speak face to face ; so it is in the Church , God gives of his Spirit to all men , but you he hath made the Ministers of his Spirit : Nay the people have their portion of the Keys of the Kingdom of Heaven , so said S. Paul ; To whom ye forgive any thing , to him I forgive also ; and to the whole Church of Corinth he gave a Commission in the Name of Christ , and by his Spirit to deliver the incestuous person unto Satan ; and when the primitive Penitents stood in their penitential stations , they did Chairs Dei adgeniculari , & toti populo legationem orationis suae commendare ; and yet the Keys were not only promised , but given to the Apostles to be used then , and transmitted to all Generations of the Church ; and we are Ministers of Christ , and Stewards of the manifold Mysteries of God ; and to us is committed the word of reconciliation . And thus in the Consecration of the mysterious Sacrament , the people have their portion ; for the Bishop or the Priest blesses , and the People by saying Amen to the mystick Prayer is partaker of the Power , and the whole Church hath a share in the power of Spiritual Sacrifice ; Ye are a royal Priesthood , Kings and Priests unto God ; that is , so ye are Priests as ye are Kings ; but yet Kings and Priests have a glory conveyed to them , of which the people partake but in minority , and allegory , and improper communication : But you are , and are to be respectively that considerable part of mankind by whom God intends to plant holiness in the World ; by you God means to reign in the hearts of men ; and g. you are to be the first in this kind , and consequently the measure of all the rest : To you g. I intend this , and some following Discourses in order to this purpose : I shall but now lay the first stone , but it is the corner stone in this foundation . But to you , I say , of the Clergy , these things are spoken properly ; to you these Powers are conveyed really ; upon you God hath poured his Spirit plentifully ; you are the Choicest of his Choice , the Elect of his Election , a Church pick'd out of the Church , Vessels of honour so your Masters use , appointed to teach others , authorised to bless in his Name ; you are the Ministers of Christ's Priesthood , Under-labourers in the great Work of Mediation and Intercession , Medii inter Deum & Populum ; you are for the People towards God , and convey Answers and Messages from God to the People : These things I speak , not only to magnifie your Office , but to inforce and heighten your Duty ; you are holy by Office and Designation ; for your very Appointment is a Sanctification and a Consecration , and g. whatever holiness God requires of the People , who have some little portions in the Priesthood Evangelical , he expects it of you , and much greater , to whom he hath conveyed so great Honours , and admitted so neer unto himself , and hath made to be the great Ministers of his Kingdom and his Spirit : and now as Moses said to the Levitical Schismaticks , Corah and his Company , so I may say to you , Seemeth it but a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you to himself , to do the Service of the Tabernacle of the Lord , and to stand before the Congregation to minister to them ? And he hath brought thee neer to him . Certainly if of every one of the Christian Congregation God expects a holiness that mingles with no unclean thing ; if God will not suffer of them a luke-warm and an indifferent service , but requires zeal of his Glory , and that which St. Paul calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the labour of love ; if he will have them to be without spot or wrinkle , or any such thing ; if he will not endure any pollution in their Flesh or Spirit ; if he requires that their Bodies , and Souls , and Spirits be kept blameless unto the coming of the Lord Jesus ; if he accepts of none of the people , unless they have within them the conjugation of all Christian Graces ; if he calls on them to abound in every Grace , and that in all the periods of their progression , unto the ends of their lives , and to the consummation and perfection of Grace ; if he hath made them Lights in the World , and the Salt of the Earth , to enlighten others by their good Example , and to teach them and invite them by holy Discourses , and wise Counsels , and Speech seasoned with Salt ; what is it think ye , or with what words is it possible to express what God requires of you ? They are to be Examples of Good life to one another ; but you are to be Examples even of the Examples themselves ; that 's your duty , that 's the purpose of God , and that 's the design of my Text , That in all things ye shew your selves a pattern of good works ; in Doctrine shewing uncorruptness , gravity , sincerity , sound speech that cannot be condemned ; that he that is of the contrary part may be ashamed , having no evil thing to say of you . Here then is , 1. Your Duty . 2. The degrees and excellency of your Duty . The Duty is double : 1. Holiness of Life . 2. Integrity of Doctrine . Both these have their heightnings in several degrees . 1. For your Life and Conversation , it ought not only to be good , not only to be holy , but to be so up to the degrees of an excellent example ; Ye must be a pattern . 2. Ye must be patterns , not only of Knowledg and Wisdom , not of contemplation and skill in Mysteries , not of unprofitable Notions , and ineffective Wit and Eloquence ; but of something that is more profitable , of something that may do good , something by which mankind shall be better ; of something that shall contribute to the felicity and comfort of the world ; a pattern of good works . 3. It must not be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a type or pattern to be hidden or laid in Tabernacles , like those Images of Molech and Remphan , which the Spirit of God in the Old Testament calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Succoth Benoth , little Repositories or Boots to hide their Images and patterns of their gods ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you must be exhibited and shewn forth , brought forth into action and visibility , and notorious observation . 4. There is also another mystery and duty in this word ; for Molech and Remphan they were patterns and figures , but they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , patterns which the people made ; but to Titus St. Paul commanded that he himself should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he should give a pattern to the people ; that is , the Ministers of Christ must not be framed according to the peoples humour , they must not give him rules , nor describe his measures ; but he should be a rule to them ; he is neither to live with them so as to please their humours , or to preach Doctrines populo ut placerent quas fecissent fabulas : but the people are to require the Doctrine at his mouth , and he is to become exemplar to them according to the pattern seen in the Mount , according to the Laws of the Religion and the example of Christ. 5. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he must be a pattern in all things : It is not enough that the Minister be a loving person , a good neighbourly man , that he be hospitable , that he be not litigious , that he be harmless , and that he be diligent ; but in every Grace he must praeferre facem , hold a torch , and shew himself a light in all the Commands of God. These are the measures of his Holiness , the pattern in his Life and Conversation . Secondly , Integrity of Doctrine . The matter of the Doctrine you are to preach hath in it four qualifications . 1. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , incorrupt ; that is , it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must be according to the analogy of Faith , no Heretical mixtures , pure Truths of God. 2. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grave , and clean , and chast ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no vain and empty notions , little contentions , and pitiful disputes ; but becoming the wisdom of the Guide of Souls , and the Ministers of Christ. And 3. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sound speech , so we read it ; the word properly signifies salutary and wholesome ; that is , such as is apt for edification , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for the building men up in a most holy faith , and a more excellent charity ; not feeding the people with husks and droffe , with Colocynths and Gourds , with gay Tulips and useless Daffodils , but with the bread of life , and medicinal Plants springing from the margin of the Fountains of Salvation . This is the matter of their Doctrine ; and this also hath some heightnings , and excellencies , and extraordinaries : For , 4. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so evidently demonstrated , that no man shall be able to reprove it ; so certainly holy , that no man shall be willing to condemn it . And 5. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere , not polluted with foul intentions and little devices of secular interests , complying with the lusts of the potent , or the humours of the time ; not byass'd by partiality , or bending in the flexures of humane policy : it must be so conducted that your very Enemies , Schismaticks and Hereticks , and all sorts of gainsayers , may see that you intend Gods glory , and the good of Souls ; and g. that as they can say nothing against the Doctrine deliver'd ; so neither shall they find fault with him that delivers it : and he that observes all this , will indeed be a pattern both of Life and Doctrine ; both of good words , and good works . But I shall not be so minute in my discourse , as in the division : the duties and the manner or degrees of the duties I shall handle together , and give you the best measures I can both for institution of Life and excellency of Doctrine . It is required of every one of you , that in all things you shew your selves a pattern of good works . That 's the first thing requir'd in a Minister : And this is upon infinite accounts necessary ; 1. In general . 2. In particular . 1. In general . The very first words of the whole Psalter are an argument of this necessity : Blessed is the man that walketh not in the Councel of the ungodly , nor standeth in the way of sinners , nor sitteth in the chair of the mockers , the seat of the scornful . The Doctors Chair or Pulpit must have nothing to do with the irrisores , that mock God , and mock the people ; he must neither walk with them , nor stand with them , nor sit with them ; that is , he must have no fellowship with the unfruitful workers of darkness , but rather reprove them ; for they that do preach one thing and do another are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mockers ; they destroy the benefit of the people , and diminish the blessings of God ; and binding burdens on the peoples shoulders which they will not touch with the top of their finger , they secretly laugh and mock at the people , as at the Asses of Issachar fit to be cousened into unnecessary burdens . These words are greatly to be regarded : The Primitive Church would admit no man to the superiour Orders of the Clergy , unless among other praerequir'd dispositions , they could say all Davids Psalter by heart ; and it was very well , besides many other reasons , that they might in the front read their own duty , so wisely and so mysteriously by the Spirit of God made praeliminary to the whole Office. To the same purpose is that observation of S. Hierome made concerning the vesting of the Priests in the Levitical ministrations ; the Priest put on the Humeral , beset with precious stones , before he took the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the rationale upon his breast , to signifie that first the Priest must be a shining light , resplendent with good works , before he fed them with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rational Milk of the Word : concerning which symbolical precept you may please to read many excellent things to this purpose in S. Hierom's Epistle to Fabiola . It will be more useful for us to consider those severe words of David in the 50. Psalm ; But unto the wicked , God saith , what hast thou to do to declare my statutes , or that thou shouldst take my Covenant in thy mouth : seeing thou hatest instruction and castest my words behind thee ? The words are a sad upbraiding to all ungodly Ministers , and they need no Commentary ; for whatever their Office and Employment be to teach Gods people , yet unless they regard the Commandments of God in their heart and practice themselves , they having nothing to do with the Word of God , they sin in taking the Covenant , a Testament of God into their mouth . God said to the sinner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raschaah , that is , to him that had sinned and had not repented of his sins ; so the Chaldee Paraphrase reads it ; Impio a qui non agit poenitentiam & orat in praevaricatione dixit Deus . Indeed if none could be admitted to this Ministry but those who had never sinn'd , the Harvest might be very great , but the Labourers would be extremely few , or rather none at all ; but after repentance they must be admitted , and not before ; Iniquitas opilabit os eorum , iniquity shall stop their mouths , saith David ; that ought to silence them indeed : And this was David's care when he had fallen into the foul crimes of Murder and Adultery ; he knew himself unfit and unable , though he were a Prophet , to teach others the Laws of God ; but when he prayed to God to restore him to a free Spirit , he addes ; Then will I teach transgressors thy ways , and sinners shall be converted unto thee : till then it was to no purpose for him to Preach . But thou when thou art converted , said Christ to Peter , strengthen the Brethren . The Primitive Church had a degree of severity beyond this , for they would not admit any man who had done publick Penance to receive holy Orders : To which purpose they were excellent words which P. Hormisda spake in his Letters to the Bishops of Spain , in which he exhorts them to the observation of the ancient Canons of the Church , telling them that , They who are promoted to the Clergy ought to be better than others ; nam longâ debet vitam suam probatione monstrare , cui gubernacula committuntur Ecclesiae [ non negamus , &c. we deny not but amongst the Laity there are many whose manners are pleasing to God , but the faithful Laws of God seek for him Souldiers that are approved , and they ought rather to afford to others by themselves an example of a religious life , than require it from them ] ideoque nullus ex poenitentibus debet ordinari , quisnam quem paulo antè jacentem viderat , veneretur Autistitem ? None of the publick Penitents must be ordained , for who will esteem that Priest venerable , whom a little before he saw dishonoured by scandalous and publick Crimes ? But this is to be understood of them only , as the Prophet Amos expresses it , qui corripiuntur in portâ , who are rebuked in the gate , condemned by publick sentence , and are blotted with the Reproaches of the Law. But in all cases , Turpe est Doctori cum culpa redarguit ipsum . The guilt of the sin which a man reproves , quite spoils his Sermon : ipsam obmutescere facundiam , si aegra sit conscientia , said S. Ambrose , a sick conscience spoils the tongue of the Eloquent , and makes it stammer . For how shall any man preach against sin , or affright his people from their dangers , if he denies Gods justice ? and if he thinks God is just , why is not he confounded that with his own mouth pronounces damnation against himself ? Nothing confounds a man so much , as to be judged out of his own mouth : Esse munda studeat manus quae diluere sordes curat , said S. Gregory , the hand that means to make another clean , should not it self be dirty . But all this is but in general ; there are yet considerations more particular and material . 1. A Minister of an evil life cannot do so much good to his charges , he cannot profit them , he is not useful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pulls down as fast , or faster than he builds up : Thalmud absque opere , non est magnum Thalmud , said the Jews Proverb ; a good Sermon without a good example , is no very good Sermon . For besides that such a man is contemptible to his people ; contemptible , not only naturally , but by Divine Judgment ( according to that of the Prophet , propter quod dedi vos contemptibiles omni populo ; for this very reason I have made you to be scorned in the eyes of all the people ) but besides this , it is very considerable what S. Chrysostom says ; si praedicas & non facis , opus proponis tanquam impossibile ; he that preaches mortification and lives voluptuously , propounds the duty as if it were impossible : for certainly if it be good , and if it be possible , a man will ask , why is it not done ? it is easie for him that is well to give a sick man counsel ; verùm tu si hic esses , certè aliter sentires , when it comes to be his own case , when the sickness pinches , and when the belly calls for meat , where 's the fine oration then ? omnia quae vindicâris in alio , tibi ipsi vehementer fugienda sunt : etenim non modo accusator , sed ne objurgator ferendus est qui , quod in alio vitium reprehendit , in eo ipso deprehenditur ; whatsoever you reprove in others must be infinitely avoided by your self ; for no man will endure an Accuser , no nor so much as a man to chide for that fault in which himself was taken . But if your charges see you bear your sickness patiently , and your Cross nobly , and despise money generously , and forgive your Enemy bravely , and relieve the poor charitably ; then he sees your Doctrine is tangible and material , it is more then words , and he loves you , and considers what you say . In the East the Shepherds used to go before their sheep , to which our Blessed Saviour alludes , my sheep hear my voice and follow me ; but our Shepherds are forced to drive them , and affright them with dogs and noises ; it were better if themselves did go before . 3. A Minister of an evil life cannot preach with that fervour and efficacy , with that life & spirit as a good man does ; for besides that he does not himself understand the secrets of Religion , and the private inducements of the Spirit , and the sweetness of internal joy , and the unexpressible advantages of a holy peace ; besides this , he cannot heartily speak all that he knows ; he hath a clog at his foot , and a gag in his teeth , there is a fear and there is a shame , and there is a guilt and a secret willingness that the thing were not true ; and some little private arts to lessen his own consent , and to take off the asperities and consequent troubles of a clear conviction . To which if we add , that there is a secret envy in all wicked men against the prosperities of goodness ; and if I should say no more , this alone were enough to silence a Boanerges , and to make his Thunder still and easie as an Oaten pipe : nonne id flagitium est , te aliis consilium dare , foris sapere , tibi non posse auxiliari ? That 's a burning shame and an intolerable wickedness , that a Minister shall be like Marcotis , or the Statue of Mercury , shew the way to others , and himself stand still like a painted block ; to be wise abroad , and a very fool in his own concerns , and unable to do himself good . Dicit Reslakis , ornate ipsum , posteae ornato alios ; first trim thy self , and then adorn thy Brother , said the Rabbins : but certain it is , he that cannot love to see others better than himself , it cannot be that he should heartily endeavour it . Scilicet expectes ut tradat mater honestos Atque alios mores quam quos habet ? utile porro Filiolam turpi vetulae producere turpem . It is not to be expected that a diseased Father should beget wholsome Children : like will come from like , whether the principle be good or evil . But secondly ; For this is but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is but the least evil , there is yet much worse behind : A wicked Minister cannot with success and benefit pray for the people of his Charges ; and this is a great matter , for Prayer is the Key of David ; and God values it at so high a rate , that Christ is made the Prince of all Intercession , and God hath appointed Angels to convey to his Throne of Grace the Prayers of the Saints ; and he hath made Prophets and Priests , even the whole Clergy , the peculiar Ministers of Prayer ; Orabit pro eo Sacerdos , the Priest shall pray for him , the Priest shall make an attonement for his sin , and it shall be forgiven him . And Gods anger is no where more fiercely described , than when things come to that pass , that he will not hear the Priest or Prophet praying for the people ; g. pray not thou for this people , neither lift up Prayer nor cry for them , neither make intercession to me ; for behold mine anger and my fury shall be poured out upon this place : when the Prayers of the gracious and acceptable persons , the presidents of prayer are forbidden , then things are desperate ; it is a greater Excommunication : the man sins a sin unto death ; and I say not that thou pray for him that sins unto death . This I say is the Priests Office , and if the people lose the benefit of this they are undone : to Bishop Timothy , S. Paul gave it in charge , That Supplications , and Prayers , and Intercessions be made for all men ; and S. James advised the sick to send for the Elders of the Church ( the Bishops and Priests ) and let them pray over them ; and then , their sins shall be forgiven them : but how ? that is supposed , the Minister prays fervently , and be a righteous man ; for the effectual fervent Prayer of a righteous man availeth much , it is promised on no other terms : Qualis vir talis oratio , is an old rule ; as is the man , such is his Prayer . The Prayer of the wicked is an abomination to the Lord , said Solomon ; he cannot prevail for himself , much less for others . I remember that Bias being once in a storm , and a company of Villains in the Ship being affrighted , called upon their Gods for help : Cavete ( said he ) ne vos Dii interesse sentiunt , take heed lest the Gods perceive you to be here , lest we all perish for your sakes ; and upon surer grounds it was that David said , If I regard iniquity in my heart , the Lord will not hear my Prayer . And what then do you think will be the event of those Assemblies , where he that presents the prayers of all the people is hateful to God ? Will God receive the oblation that is presented to him by an impure hand ? The Levitical Priests were commanded to wash before they sacrificed ; and every man is commanded to repent before he prays ; My Son hast thou sinned , do so no more , [ and then ] ask pardon for thy former fault ; and can we hope that the Minister , who with wrath and doubting , and covetousness presents the peoples prayers , that ever those intercessions shall pierce the clouds and ascend to the Mercy-Seat , and descend with a blessing ? Believe it not ; a man that is ungracious in his life , can never be gracious in his Office , and acceptable to God : we are abundantly taught this by those excellent words of God by the Prophet Micah ; The Heads of Sion judge for reward , and the Priests thereof teach for hire , and the Prophets thereof divine for money ; yet will they lean upon the Lord , and say , is not the Lord among us ? As if God had said , nothing is so presumptuous and unreasonable as to lean upon God , and think he will be among us when the Priests and the Prophets are covetous and wicked : No , he declares it expresly , v. 7. Then shall the Seers be ashamed , and the Divines confounded , yea they shall all cover their lips ; for there is no answer of God ; God will not answer : For sometimes the case is so , that though Noah , Daniel , and Job were there , God would not hear ; that is , when the people are incorrigibly wicked , and the decree is irrevocably gone out for judgment : But there are other times in which the prayers of innocent people being presented by an ungracious Minister and Intercessor , are very much hindred in prevailing . In such cases , God is put to Extraordinaries , and Christ and Christs Angels are then the suppletories , and at the best , the peoples prayers go alone , they want the assistance of the Angel of the Church , and they get no help or furtherance from him , and probably very much hindrance : according to that of S. Greg. Cum is qui displicet ad intercedendum mittitur , irati animus ad deteriora provocatur : Alexander hated to see Zercon , and g. if he had interceded for Clytus , it would but have hastened his death : a mans suit thrives the worse for having a hated Intercessor . If g. he that robs a Church of a Patin , or a Chalice , be a sacrilegious person , what is he that steals from the Church of God ( so far as lies in him ) the fruit of all their holy Prayers ; that corrupts the Sacrifice , and puts Colliquintida into the Cups of Salvation , and mingles death in the pottage provided for the Children and Disciples of the Prophets ? I can say no more , but to expostulate with them in those upbraiding words of God in the Prophet ; Do they provoke me to anger saith the Lord ? do they not provoke themselves to the confusion of their own faces ? Confundentur Divini , & operient vultus suos omnes ; all such Divines shall be confounded , and shall cover their faces in the day of sad accounts . Divini sunt non Theologi , they are Diviners and not Divines ; Witches rather than Prophets : they are the Sons of Bosor , and have no Portion in the Oeconomy of God : In short , if so much holiness as I formerly described , be required of him that is appointed to preach to others , to offer spiritual sacrifices for the People , to bless the People , to divert Judgments from them , to deprecate the wrath of God , to make an attonement for them , and to reconcile them to the eternal mercy ; certain it is , that though the Sermons of a wicked Minister may do some good , not so much as they ought , but some they can : but the Prayer of a wicked Minister does no good at all ; it provokes God to anger , it is an abomination in his righteous eyes . Thirdly , The Ecclesiastical Order is by Christ appointed to minister his holy Spirit to the People ; The Priests in Baptism , and the holy Eucharist , and Prayer , and Intercession ; The Bishop in all these , and in Ordination besides , and in Confirmation , and in Solemn Blessing : Now then consider what will be the event of this without effect : Can he minister the Spirit from whom the Spirit of God is departed ? And g. since all wickedness does grieve the Spirit of God , and great wickedness defiles his Temples , and destroys them unto the ground , and extinguishes the Spirit that drives iniquity away ; these persons are no longer spiritual men ; they are carnal , and sold under sin , and walk not in the Spirit ; they are spiritual just as Simon Magus was a Christian , or as Judas was an Apostle ; he had the name of it ; but what says the Scripture ? he fell from it by transgression ; only this , as he that is Baptized has for ever a title to the Promises , and a possibility of Repentance , and a right to Restitution , until he renounces all , and never will or can repent ; so there is in all our holy Orders an indelible character , and they can by a new life be restored to all their powers ; but in the mean time while they abide in sin and carnality , the cloud is over the face of the Sun , and the Spirit of God appears not in a fiery tongue , that is not in material and active demonstrations ; and how far he will be ministred by the Offices of an unworthy man , we know not , only by all that is said in Scripture we are made to fear , that things will not be so well with the people , till the Minister be better ; only this we are sure of , that though one man may be much the worse for another mans sin , yet without his own fault no man shall perish ; and God will do his work alone ; and the Spirit of God , though he be ordinarily conveyed by Ecclesiastical Ministries , yet he also comes irregularly , and in ways of his own , and prevents the external Rites , and prepossesses the hearts of his Servants ; and the people also have so much portion in the Evangelical Ministration , that if they be holy , they shall receive the holy Ghost in their hearts , and will express him in their lives , and themselves also become Kings and Priests unto God , while they are zealous of good works . And to this purpose may the proverb of the Rabbins be rightly understood , Major est qui respondit Amen , quam qui benedicit ; He that sayes Amen is greater than he that blesses or prays ; meaning , if he heartily desires what the other perfunctorily and with his lips only utters , not praying with his heart , and with the acceptabilities of a good life , the Amen shall be more than all the Prayer , and the People shall prevail for themselves , when the Priest could not ; according to the saying of Midrasich Tehillim , Quicunque dicit Amen omnibus viribus suis , ei aperiuntur portae paradisi , sicut dictum est , & ingredietur gens justa ; He that says Amen with his whole power , to him the gates of Paradise shall be open , according to that which is said , And the righteous Nation shall enter in . ] And this is excellently discoursed of by S. Austin , Sacramentum gratiae dat etiam Deus per malos , ipsam vero gratim non nisi per seipsum , vel per sanctos suos ; and g. he gives remission of sins by himself , or by the members of the Dove ; so that good Men shall be supplied by God. But as this is an infinite comfort to the people , so it is an intolerable shame to all wicked Ministers ; the benefit which God intended to minister by them , the people shall have without their help , and whether they will or no ; but because the people get nothing by their ministration , or but very little , the Ministers shall never have their portion where the good people shall inhabit to eternal Ages : And I beseech you to consider what an infinite confusion that will be at the day of Judgment , when they to whom you have preach'd Righteousness shall enter into everlasting glory , and you who have preached it shall have the curse of Hanameel , and the reward of Balaam ; the wages of unrighteousness . But thus it was when the Wise men asked the Doctors where Christ should be born , they told them right ; but the Wise men went to Christ and found him , and the Doctors sate still and went not . Fourthly , Consider , That every sin which is committed by a Minister of Religion is more than one , and it is as soon espied too ; for more men look upon the Sun in an Eclipse than when he is in his beauty : but every spot I say is greater , every mote is a beam ; it is not only made so , but it is so ; it hath not the excuses of the people , is not pitiable by the measures of their infirmity : and g. 1. It is reckoned in the accounts of malice , never of ignorance : for ignorance it self in them is always a double sin ; and g. it is very remarkable , that when God gave command to the Levitical Priests to make attonement for the sins of ignorance in the people , there is no mention made of the Priests sin of ignorance ; God supposed no such thing in them , and Moses did not mention it , and there was no provision made in that case , as you may see at large in Levit. 4. and Numb . 15. But 2. because every Priest is a man also , observe how his sin is described , Levit. 4. 3. If the Priest that is anointed do sin according to the sin of the People ; that is , if he be so degenerate , and descend from the glory where God hath placed him , and do sin after the manner of the people , then he is to proceed to remedy : intimating that it is infinitely besides expectation ; it is a strange thing , it is like a monstrous production , it is unnatural that a Priest should sin according as the People do ; however , if he does , it is not connived at which a sentence gentle , as that finds which is a sin of ignorance , or the sin of the people : no , it is not ; for it is always malice , it is always uncharitableness , for it brings mischief to their Congregations , and contracts their blessings into little circuits , and turns their bread into a stone , and their Wine to Vinegar : And then besides this , 3. It is also scandalous , and then it is infinitely against Charity ; such Ministers make the people of God to sin , and that 's against the nature of their Office and design of their persons : God sent them to bring the people from sin , and not to be like so many Jeroboams , the Sons of Nebat , to set forward the Devils Kingdom , to make the people to transgress the Covenant of their God : For they who live more by example than by precept , will more easily follow the works of their Minister than the words of God ; and few men will aspire to be more righteous than their guide ; they think it well if they be as he is : and hence it is no wonder that we see iniquity so popular . Oppida tota canem venerantur , nemo Dianam ; every man runs after his lusts and after his money , because they see too many of the Clergy little looking after the ways of godliness . But then consider , let all such persons consider , 5. That the accounts which an ungodly and an irreligious Minister of Religion shall make , must needs be intolerable ; when besides the damnation which shall certainly be inflicted upon them for the sins of their own lives , they shall also reckon for all the dishonours they do to God , and to Religion , and for all the sins of the people , which they did not in all just ways endeavour to hinder , and all the sins which their Flocks have committed by their evil example and undisciplin'd lives . 6. I have but two words more to say in this affair : 1. Every Minister that lives an evil life , is that person whom our Blessed Saviour means under the odious appellative of a Hireling : For he is not the hireling that receives wages , or that lives of the Altar ; sine farinâ non est lex , said the DD. of the Jews ; without bread-corn no man can preach the Law ; and S. Paul though he spared the Corinthians , yet he took wages of other Churches , of all , but in the Regions of Achaia ; and the Law of Nature and the Law of the Gospel have taken care , that he that serves at the Altar should live of the Altar , and he is no hireling for all that ; but he is a hireling that does not do his duty ; he that flies when the Wolf comes , says Christ , he that is not present with them in dangers , that helps them not to resist the Devil , to master their temptations , to invite them on to piety , to gain souls to Christ ; to him it may be said as the Apostle did of the Gnosticks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gain to them is godliness ; and Theology is but artificium venale , a trade of life , to fill the belly and keep the body warm . An cuiquam licere putas , quod cuivis non licet ? Is any thing lawful for thee that is not lawful for every man ; and if thou dost not mind in thy own case whether it be lawful or no , then thou dost but sell Sermons , and give Counsel at a price , and like a flye in the Temple , taste of every Sacrifice , but do nothing but trouble the religious Rites : for certain it is , no man takes on him this Office , but he either seeks those things which are his own , or those things which are Jesus Christs ; and if he does this , he is a Minister of Jesus Christ ; if he does the other , he is the hireling , and intends nothing but his belly , and God shall destroy both it and him . 7. Lastly : These things I have said unto you that ye sin not ; but this is not the great thing here intended ; you may be innocent and yet not zealous of good works ; but if you be not this , you are not Good Ministers of Jesus Christ : But that this is infinitely your duty , and indispensably incumbent on you all , besides the express words of my Text , and all the precepts of Christ and his Apostles , we have the concurrent sence of the whole Church , the Laws and expectations of all the world , requiring of the Clergy a great and an examplar sanctity : for g. it is , that upon this necessity is founded the Doctrine of all Divines in their Discourses of the states and orders of Religion ; of which you may largely inform your selves in Gerson's Treatise De perfectione Religionis , in Aquinas 22. q. 184. and in all his Scholars upon that Question ; the sum of which is this , That all those institutions of Religions , which S. Anselm calls factitias Religiones , that is , the Schools of Discipline in which men forsaking the world give themselves up wholly to a pious life , they are indeed very excellent if rightly performed ; they are status perfectionis acquirendae , they are excellent institutions for the acquiring perfection ; but the state of the superior Clergy is status perfectionis exercendae , they are states which suppose perfection to be already in great measures acquired , and then to be exercised , not only in their own lives , but in the whole Oeconomy of their Office : and g. as none are to be chosen but those who have given themselves up to the strictness of a holy life ( so far as can be known ; ) so none do their duty , so much as tolerably , but those who by an exemplar sanctity become patterns to their Flocks of all good works . Herod's Doves could never have invited so many strangers to their Dove-cotes , if they had not been besmeared with Opobalsamum : But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said Didymus , make your Pigeons smell sweet and they will allure whole Flocks ; and if your life be excellent , if your virtues be like a precious oyntment , you will soon invite your Charges to run in odorem unguentorum , after your precious odours : But you must be excellent , not tanquam unus de populo , but tanquam homo Dei , you must be a man of God , not after the common manner of men , but after Gods own heart ; and men will strive to be like you , if you be like to God : but when you only stand at the door of virtue , for nothing but to keep sin out , you will draw into the folds of Christ none but such as fear drives in . Ad majorem Dei gloriam , to do what will most glorifie God , that 's the line you must walk by : for to do no more than all men needs must , is servility , not so much as the affection of Sons ; much less can you be Fathers to the people , when you go not so far as the Sons of God : for a dark Lanthorn , though there be a weak brightness on one side , will scarce inlighten one , much less will it conduct a multitude , or allure many followers by the brightness of its flame . And indeed the Duty appears in this , that many things are lawful for the people which are scandalous in the Clergy ; you are tied to more abstinences , to more severities , to more renunciations and self-denials , you may not with that freedom receive secular contentments that others may ; you must spend more time in Prayers , your Alms must be more bountiful , your hands more open , your hearts enlarged ; others must relieve the poor , you must take care of them ; others must shew themselves their brethren , but you must be their Fathers : they must pray frequently and fervently , but you must give your selves up wholly to the Word of God and Prayer ; they must watch and pray that they fall not into temptation , but you must watch for your selves and others too ; the people must mourn when they sin , but you must mourn for your own infirmities , and for the sins of others ; and indeed , if the life of a Clergy-man does not exceed even the piety of the People , that life is in some measure scandalous : and what shame was ever greater than is described in the Parable of the Traveller going from Jerusalem to Jericho , when to the eternal dishonour of the Levite and the Priest , it is told that they went aside , and saw him with a wry neck and a bended head , but let him alone and left him to be cured by the good Samaritane ? The Primitive Church in her Discipline used to thrust their delinquent Clergy in laicam communionem , even then when their faults were but small , and of less reproach than to deserve greater censures ; yet they lessened them by thrusting them into the Lay Communion , as most fit for such Ministers who refused to live at the height of Sacerdotal piety . Remember your dignity to which Christ hath called you : shall such a man as I flee , said the brave Eleazar ? shall the Stars be darkness , shall the Embassadors of Christ neglect to do their King honour , shall the glory of Christ do dishonourable and inglorious actions ? Ye are the glory of Christ , saith S. Paul ; remember that , I can say no greater thing ; unless possibly this may add some moments for your care and caution , that potents potenter cruciabuntur , great men shall be greatly tormented if they sin ; and to fall from a great height is an intolerable ruine . Severe were the words of our Blessed Saviour , Ye are the Salt of the earth ; if the Salt have lost his savour , it is thenceforth good for nothing , neither for Land , nor yet for the Dunghil : a greater dishonour could not be expressed ; he that takes such a one up will shake his fingers . I end this with the saying of S. Austin , Let your religious prudence think that in the world , especially at this time , nothing is more laborious , more difficult , or more dangerous than the Office of a Bishop or a Priest , or a Deacon : Sed apud Deum nihil beatius , si eo modo militetur quo noster Imperator jubet : but nothing is more blessed if we do our duty according to the Commandment of our Lord. I have already discoursed of the integrity of life , and what great necessity there is , and how deep obligations lie upon you , not only to be innocent and void of offence , but also to be holy ; not only pure , but shining ; not only to be blameless , but to be didactick in your lives ; that as by your Sermons you preach in season , so by your lives you may preach out of season ; that is , at all seasons , and to all men , that they seeing your good works may glorifie God on your behalf , and on their own . THE Ministers Duty IN LIFE & DOCTRINE . SERM. X. The second Sermon on Titus 2. 7. In Doctrine shewing uncorruptness , gravity , sincerity , &c. NOW by the order of the words and my own undertaking , I am to tell you what are the Rules and Measures of your Doctrine which you are to teach the people . 1. Be sure that you teach nothing to the people , but what is certainly to be found in Scripture : Servemus eas mensuras quas nobis per Legislatorem Lex spiritualis enunciat ; the whole spiritual Law given us by our Law-giver , that must be our measures ; for though by perswasion and by faith , by mis-perswasion and by error , by false Commentaries and mistaken glosses , every man may become a Law unto himself , and unhappily bind upon his Conscience burdens which Christ never imposed ; yet you must bind nothing upon your Charges , but what God hath bound upon you ; you cannot become a Law unto them , that 's the only priviledge of the Law-giver , who , because he was an interpreter of the Divine Will , might become a Law unto us , and because he was faithful in all the house , did tell us all his Fathers Will ; and g. nothing can be Gods Law to us but what he hath taught us . But of this I shall need to say no more but the words of Tertullian ; Nobis nihil licet ex nostro arbitrio indulgere , sed nec eligere aliquid quod de suo arbitrio aliquis induxerit : Apostolos Domini habemus Authores , qui nec ipsi quicquam de suo arbitrio quod inducerent elegerunt , sed acceptam à Christo disciplinam fideliter nationibus assignarunt . Whatsoever is not in and taken from the Scriptures , is from a private spirit , and that is against Scripture certainly ; for no Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith S. Peter , it is not , it cannot be of private interpretation ; that is , unless it come from the Spirit of God , which is that Spirit that mov'd upon the waters of the new Creation as well as of the old , and was promised to all , to you and to your Children , and to as many as the Lord our God shall call , and is bestowed on all , and is the earnest of all our inheritance , and is given to every man to profit withall ; it cannot prove God to be the Author , nor be a light to us to walk by , or to show others the way to Heaven . This Rule were alone sufficient to guide us all in the whole Oeconomy of our Calling , if we were not weak and wilful , ignorant and abused : but the holy Scripture hath suffered so many interpretations , and various sounds and seemings , and we are so prepossess'd and predetermin'd to misconstruction by false Apostles without , and prevailing passions within , that though it be in it self sufficient , yet it is not so for us ; and we may say with the Eunuch , How can I understand unless some man should guide me ? and indeed in S. Paul's Epistles there are many things hard to be understood ; and in many other places we find that the well is deep , and unless there be some to help us to draw out the latent senses of it , our souls will not be filled with the waters of Salvation . Therefore that I may do you what assistances I can , and if I cannot in this small portion of time instruct you , yet that I may counsel you and remind you of the best assistances that are to be had ; if I cannot give you rules sufficient to expound all hard places , yet that I may shew how you shall sufficiently teach your people by the rare rules and precepts recorded in places that are or may be made easie , I shall first give you some advices in general , and then descend to more particular Rules and Measures . 1. Because it is not to be expected that every Minister of the Word of God should have all the gifts of the Spirit , and every one to abound in Tongues , and in Doctrines , and in Interpretations ; you may therefore make great use of the Labours of those worthy persons whom God hath made to be lights in the several Generations of the world , that a hand may help a hand , and a Father may teach a Brother , and we all be taught of God : for there are many who have by great skill , and great experience , taught us many good rules for the interpretation of Scripture ; amongst which those that I shall principally recommend to you , are the Books of S. Austin , De utilitate credendi , and his 3. lib. De Doctrina Christiana ; the Synopsis of Athanasius , the prooemes of Isidore , the Prologues of S. Hierom ; I might well adde the Scholia of Oecumenius , the Catenae of the Greek Fathers ; and of later times , the Ordinary and Interlineary glosses ; the excellent Book of Hugo de S. Victore , de eruditione didascaticâ ; Ars interpretandi Scripturas , by Sixtus Senensis : Serarius his Prolegomena ; Tena his Introduction to the Scriptures ; together with Laurentius è Villa-Vincentio , Andreas Hyperius de ratione studii Philosophici , and the Hypotiposes of Martinus Cantapratensis : Arias Montanus his Joseph , or de Arcano Sermone , is of another nature , and more fit for Preachers , and so is Sanctes Paguine his Isagoge ; but Ambrosius Catharinus his Book duarum clavium ad sacram scripturam , is useful to many good purposes : But more particularly , and I think more usefully , are those seven Rules of interpreting Scriptures written by Tichonius , and first made famous by S. Austin's commendation of them , and inserted into the 5th tome of the Biblioth . ss . pp. Sebastian Perez wrote 35 Rules for the interpretation of Scripture : Franciscus Ruiz drew from the ancient Fathers 234 Rules : besides those many learned Persons who have writ Vocabularies , Tropologies , and Expositions of Words and Phrases ; such as are Flacius Illyricus , Junius , Hierome Lauretus , and many others , not infrequent in all publick Libraries . But I remember , that he that gives advice to a sick man in Ireland to cure his sickness , must tell him of medicaments that are facilè parabilia , easie to be had , and cheap to be bought , or else his counsel will not profit him ; and even of these God hath made good provision for us ; for although many precious things are reserv'd for them that dig deep and search wisely , yet there are medicinal Plants , and Corn and Grass , things fit for Food and Physick to be had in every field . And so it is in the Interpretation of Scripture ; there are ways of doing it well and wisely without the too laborious methods of weary Learning , that even the meanest Labourers in Gods Vineyard may have that which is fit to minister to him that needs . g. 2. In all the Interpretations of Scripture the literal sense is to be presum'd and chosen , unless there be evident cause to the contrary . The reasons are plain ; because the literal sense is natural , and it is first , and it is most agreeable to some things in their whole kind ; not indeed to Prophesies , nor to the Teachings of the Learned , nor those Cryptick ways of institution by which the Ancients did hide a light , and keep it in a dark lanthorn from the temeration of ruder handlings and popular Preachers : but the literal sense is agreeable to Laws , to the publication of Commands , to the revelation of the Divine Will , to the Concerns of the Vulgar , to the foundations of Faith , and to all the notice of things , in which the Idiot is as much concern'd as the greatest Clerks . From which Proposition these three Corollaries will properly follow ; 1. That God hath plainly and literally describ'd all his Will both in belief and practice , in which our essential duty , the duty of all men is concern'd . 2. That in plain expressions we are to look for our duty , and not in the more secret places and darker corners of the Scripture . 3. That you may regularly , certainly and easily do your duty to the people , if you read and literally expound the plain sayings , and easily expressed Commandments , and Promises and Threatnings of the Gospel , and the Psalms and the Prophets . 3. But then remember this also ; That not only the Grammatical or prime signification of the word is the literal sense ; but whatsoever is the prime intention of the speaker , that is the literal sense ; though the word be to be taken metaphorically , or by translation signifie more things than one . The eyes of the Lord are over the righteous ; this is literally true ; and yet it is as true , that God hath no eyes properly : but by [ eyes ] are meant , Gods providence ; and though this be not the first literal sense of the word [ eyes ] it is not that which was at first impos'd and contingently ; but it is that signification which was secondarily impos'd , and by reason and proportion . Thus when we say God cares for the righteous , it will not suppose that God can have any anxiety or afflictive thoughts ; but [ he cares ] does as truly and properly signifie provision , as caution ; beneficence , as fear ; and g. the literal sense of it is , that God provides good things for the righteous . For in this case the rule of Abulensis is very true ; Sensus literalis semper est verus , the literal sense is always true ; that is , all that is true which the Spirit of God intended to signifie by the words ; whether he intended the first or second signification ; whether that of voluntary and contingent , or that of analogical and rational institution . Other Sheep have I , said Christ , which are not of this fold : that he did not mean this of the pecus lanigerum is notorious ; but of the Gentiles to be gathered into the priviledges and fold of Israel : For in many cases the first literal sense is the hardest , and sometimes impossible , and sometimes inconvenient ; and when it is any of these , although we are not to recede from the literal sense ; yet we are to take the second signification , the tropological or figurative . If thy right eye offend thee pluck it out , said Christ : and yet no man digs his eyes out ; because the very letter or intention of this Command bids us only to throw away that , which if we keep , we cannot avoid sin : for sometimes the letter tells the intention , and sometimes the intention declares the letter ; and that is properly the literal sense which is the first meaning of the Command in the whole complexion : and in this , common sense , and a vulgar reason will be a sufficient guide , because there is always some other thing spoken by God , or some principle naturally implanted in us , by which we are secur'd in the understanding of the Divine Command . He that does not hate Father and Mother for my sake , is not worthy of me : the literal sense of hating us'd in Scripture is not always malice , but sometimes a less loving ; and so Christ also hath expounded it : He that loves Father or Mother more than me , is not worthy of me . But I shall not insist longer on this ; he that understands nothing but his Grammar , and hath not convers'd with men and books , and can see no farther then his fingers ends , and makes no use of his reason , but for ever will be a child ; he may be deceiv'd in the literal sense of Scripture ; but then he is not fit to teach others : but he that knows words signifie Rhetorically as well as Grammatically , and have various proper significations , and which of these is the first is not always of it self easie to be told ; and remembers also that God hath given him reason , and observation , and experience , and conversation with wise men , and the proportion of things , and the end of the Command , and parallel places of Scripture in other words to the same purpose ; will conclude , that since in plain places all the duty of man is contain'd , and that the literal sense is always true , and ( unless men be wilful or infortunate ) they may with a small proportion of Learning find out the literal sense of an easie Moral Proposition : will I say conclude , that if we be deceiv'd , the fault is our own ; but the fault is so great , the man so supine , the negligence so inexcusable , that the very consideration of humane infirmity is not sufficient to excuse such Teachers of others , who hallucinate or praevaricate in this . The Anthropomorphites fell foully in this matter , and supposed God to have a face , and arms , and passions as we have ; but they prevail'd not : And Origen was in one instance greatly mistaken , and thinking there was no literal meaning but the prime signification of the word , understood the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make an Eunuch , to his own prejudice ; but that passed not into a doctrine : But the Church of Rome hath err'd greatly in pertinacious adhering , not to the Letter , but to the Grammar ; nor to that but in one line or signification of it : and Hoc est corpus meum must signifie nothing but Grammatically ; and though it be not by their own confessions to be understood without divers figures in the whole complexion , yet peevishly and perversly they will take it by the wrong handle ; and this they have pass'd into a doctrine that is against sense and reason , and experience , and Scripture and Tradition , and the common interpretation of things , and publick peace and utility , and every thing by which mankind ought to be govern'd and determin'd . 4. I am to adde this one thing more ; That we admit in the interpretation of Scripture but one literal sense ; I say , but one prime literal sense ; for the simplicity and purity of the Spirit , and the philanthropy of God will not admit that there should in one single Proposition be many intricate meanings , or that his sense should not certainly be understood , or that the people be abus'd by aequivocal and doubtful senses ; this was the way of Jupiter in the sands , and Apollo Pythius , and the Devils oracles : but be it far from the wisdom of the Spirit of God. 5. But then take in this Caution to it ; That although there be but one principal literal sense , yet others that are subordinate may be intended subordinately ; and others that are true by proportion , or that first intention , may be true for many reasons , and every reason applicable to a special instance ; and all these may be intended as they signifie , that is , one only by prime design , and the other by collateral consequence . Thus when it is said , Thou art my Son , this day have I begotten thee ; the Psalmist means it of the eternal generation of Christ ; others seem to apply it to his birth of the Blessed Virgin Mary ; and S. Paul expounds it Hebr. 1. of the Resurrection of Christ : This is all true ; and yet but one literal sense primely meant ; but by proportion to the first the others have their place , and are meant by way of similitude . Thus we are the Sons of God , by adoption , by creation , by favour , by participation of the Spirit , by the laver of regeneration ; and every man for one or other of these reasons can say Our Father which art in heaven ; and these are all , parts of the literal sense , not different , but subordinate and by participation : but more than one prime literal sense must not be admitted . 6. Lastly ; Sometimes the literal sense is lost by a plain change of the words ; which when it is discover'd , it must be corrected by the fountain ; and till it be , so long as it is pious , and commonly receiv'd , it may be us'd without scruple . In the 41. Psalm the Hebrews read , My soul hath longed after the strong , the living God ; Deum fortem , vivum : In the vulgar Latine , it is Deum fontem vivum , the living fountain ; and it was very well , but not the literal sense of Gods Spirit : But when they have been so often warned of it , that they were still in love with their own letter and leave the words of the Spirit , I think was not justifiable at all : And this was observ'd at last by Sixtus and Clement , and corrected in their Editions of the Bible , and then it came right again . The sum is this ; he that with this moderation and these measures construes the plain meaning of the Spirit of God , and expounds the Articles of Faith , and the Precepts of Life according to the intention of God signified by his own words , in their first or second signification , cannot easily be cousen'd into any Heretical Doctrine ; but his Doctrine will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pure word and mind of God. 2. There is another sense or interpretation of Scripture , and that is mystical or spiritual ; which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midrash ; which Elias the Levite calls omne commentarium quod non est juxta simplicem & literalem sensum , every gloss that is not according to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peschat , to the literal sense ; and this relates principally to the Old Testament : Thus the waters of the Deluge did signifie the waters of Baptism ; Sarah and Agar , the Law and the Gospel ; the brazen Serpent , the Passion of Christ ; the conjunction of Adam and Eve , the communion of Christ and his Church ; and this is called the spiritual sense , S. Paul being our warrant ; Our Fathers eat of the same spiritual meat , and drank of that same spiritual rock ; now that rock was not spiritual , but of solid stone ; but it signified spiritually ; for that rock was Christ. This sense the Doctors divide into Tropological , Allegorical , and Anagogical ; for methods sake , and either to distinguish the things , or to amuse the persons : for these relate but to the several spiritual things signified by divers places ; as matters of faith , precepts of manners , and celestial joys : you may make more if you please , and yet these are too many to trouble mens heads , and to make Theology an art and craft to no purpose . This spiritual sense is that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the sense that lies under the cover of words : Concerning this I shall give you these short Rules , that your Doctrine be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pure and without heretical mixtures , and the leaven of false Doctrines ; for above all things this is to be taken care of . 1. Although every place of Scripture hath a literal sense , either proper or figurative , yet every one hath not a spiritual and mystical interpretation ; and g. Origen was blam'd by the Ancients for forming all into spirit and mystery ; one place was reserv'd to punish that folly . Thus the followers of the Family of love and the Quakers expound all the Articles of our Faith , all the hopes of a Christian , all the stories of Christ into such a clancular and retir'd sense , as if they had no meaning by the letter , but were only an Hieroglyphick or a Phythagorean Scheme ; and not to be opened but by a private key , which every man pretends to be borrowed from the Spirit of God , though made in the forges here below : To which purposes the Epistles of S. Hierom to Avitus , to Pammachius and Oceanus are worth your reading . In this case men do as he said of Origen , Ingenii sui acumina putant esse Ecclesiae Sacramenta ; Every man believes God meant as he intended , and so he will obtrude his own dreams instead of Sacraments . g. 2. Whoever will draw spiritual senses from any History of the Old or New Testament , must first allow the literal sense , or else he will soon deny an Article of necessary belief . A story is never the less true , because it is intended to profit as well as to please ; and the narrative may well establish or insinuate a precept and instruct with pleasure ; but if because there is a Jewel in the golden Cabinet , you will throw away the inclosure , and deny the story that you may look out a mystical sense , we shall leave it arbitrary for any man to believe or disbelieve what story he please ; and Eve shall not be made of the rib of Adam , and the Garden of Eden shall be no more then the Hesperides , and the story of Jonas a well dress'd fable : and I have seen all the Revelation of S. John turn'd into a moral Commentary in which every person can signifie any proposition , or any virtue , according as his fancy chimes . This is too much , and therefore comes not from a good principle . 3. In Moral Precepts , in Rules of Polity and Oeconomy there is no other sense to be inquired after but what they bear upon the face ; for he that thinks it necessary to turn them into some further spiritual meaning , supposes that it is a disparagement to the Spirit of God to take care of Governments , or that the duties of Princes and Masters are no great Concerns , or not operative to eternal felicity , or that God does not provide for temporal advantages ; for if these things be worthy Concerns , and if God hath taken care of all our Good , and if godliness be profitable to all things , and hath the promise of the life that now is and that which is to come , there is no necessity to pass on to more abstruse senses , when the literal and proper hath also in it instrumentality enough towards very great spiritual purposes . God takes care for servants , yea for Oxen , and all the beasts of the field ; and the letter of the Command enjoyning us to use them with mercy , hath in it an advantage even upon the spirit and whole frame of a mans soul : and g. let no man tear those Scriptures to other meanings beyond their own intentions and provisions . In these cases , a spiritual sense is not to be inquired after . 4. If the letter of the story inferres any undecency or contradiction , then it is necessary that a spiritual or mystical sense be thought of ; but never else is it necessary . It may in other cases be useful , when it does advantage to holiness ; and may be safely us'd , if us'd modestly ; but because this spiritual or mystical interpretation when it is not necessary cannot be certainly prov'd , but relies upon fancy , or at most , some light inducement ; no such interpretation can be us'd as an argument to prove an Article of Faith , nor relied upon in matters of necessary Concern : The three measures of meal in the Gospel , are but an ill argument to prove the Blessed and Eternal Trinity ; and it may be the three Angels that came to Abraham will signifie no more than the two that came to Lot , or the single one to Manoah , or S. John ; this Divine Mystery relies upon a more sure foundation ; and he makes it unsure that causes it to lean upon an unexpounded vision that was sent to other purposes . Non esse contentiosis & infidelibus sensibus ingerendum , said S. Austin of the Book of Genesis : Searching for Articles of Faith in the by-paths and corners of secret places , leads not to faith but to infidelity , and by making the foundations unsure , causes the Articles to be questioned . I remember that Agricola in his Book de animalibus subterraneis tells of a certain kind of spirits that use to converse in Mines and trouble the poor Labourers : They dig mettals , they cleanse , they cast , they melt , they separate , they joyn the Ore ; but when they are gone , the men find just nothing done , not one step of their work set forward : So it is in the Books and Expositions of many men ; They study , they argue , they expound , they confute , they reprove , they open secrets , and make new discoveries ; and when you turn the bottom upwards , up starts nothing ; no man is the wiser , no man is instructed , no truth discover'd , no proposition clear'd , nothing is alter'd , but that much labour and much time is lost ; and this is manifest in nothing more than in Books of Contrversie , and in mystical Expositions of Scripture : Quaerunt quod nusquam est , inveniunt tamen ; Like Isidore who in contemplation of a Pen observ'd that the nib of it was divided into two , but yet the whole body remain'd one : Credo propter mysterium ; he found a knack in it , and thought it was a mystery . Concerning which I shall need to say no more but that they are safe when they are necessary , and they are useful when they teach better ; and they are good when they do good : but this is so seldom and so by chance , that oftentimes if a man be taught truth , he is taught it by a lying Master ; it is like being cur'd by a good witch , an evil spirit hath an hand in it ; and if there be not errour and illusion in such interpretations , there is very seldom any certainty . What shall I do to my vineyard said God : Isai. 5. Auferam sepem ejus ; I will take away the hedge , that is , custodiam Angelorum saith the gloss , the custody of their Angel guardians : and Isai. 9. God says , Manasseh humeros suos comedit , Manasseh hath devour'd his own shoulders ; that is , gubernatores dimovit say the Doctors , hath remov'd his Governours , his Princes and his Priests ; it is a sad complaint 't is true ; but what it means is the Question : but although these senses are pious and may be us'd for illustration and the prettiness of discourse ; yet there is no further certainty in them than what the one fancies and the other is pleas'd to allow . But if the spiritual sense be prov'd , evident and certain then it is of the same efficacy as the literal ; for it is according to that letter by which Gods Holy Spirit was pleas'd to signifie his meaning ; and it matters not how he is pleas'd to speak , so we understand his meaning : and in this sense that is true which is affirm'd by S. Gregory ; Allegoriam interdum aedificare fidem ; sometimes our faith is built up by the mystical words of the Spirit of God. But because it seldom happens that they can be prov'd , g. you are not to feed your flocks with such herbs whose virtue you know not , of whose wholesomness or powers of nourishing you are wholly or for the most part ignorant : we have seen and felt the mischief , and sometimes derided the absurdity : God created the Sun and the Moon , said Moses ; that is , said the extravagants of Pope Boniface the 8th , the Pope and the Emperour : And Behold here are two swords said S. Peter : It is enough said Christ ; enough for S. Peter ; and so he got the two swords , the temporal and spiritual , said the gloss upon that Text. Of these things there is no beginning , and no end ; no certain principles , and no good conclusion . These are the two ways of expounding all Scriptures ; these are as the two witnesses of God , by the first of which he does most commonly , and by the latter of which he does sometimes declare his meaning ; and in the discovery of these meanings , the Measures which I have now given you are the general land-marks , and are sufficient to guide us from destructive errours . It follows in the next place , that I give you some Rules that are more particular according to my undertaking , that you in your duty , and your charges in the provisions to be made for them may be more secure . 1. Although you are to teach your people nothing but what is the Word of God ; yet by this Word I understand all that God spake expresly , and all that by certain consequence can be deduced from it . Thus Dionysius Alexandrinus argues , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he that in Scripture is called the Son and the Word of the Father , I conclude he is no stranger to the essence of the Father : And S. Ambrose derided them that called for express Scripture for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , since the Prophets and the Gospels acknowledge the unity of substance in the Father and the Son ; and we easily conclude the Holy Ghost to be God , because we call upon him ; and we call upon him , because we believe in him ; and we believe in him , because we are baptized into the faith and profession of the Holy Ghost . This way of teaching our Blessed Saviour us'd when he confuted the Sadduces in the Question of the Resurrection ; and thus he confuted the Pharisees in the Question of his being the Son of God. The use I make of it is this , that right reason is so far from being an exile from the inquiries of Religion , that it is the great ensurance of many propositions of faith ; and we have seen the faith of men strangely alter , but the reason of man can never alter ; every rational truth supposing its principles , being eternal and unchangeable . All that is to be done here , is to see that you argue well , that your deduction be evident , that your reason be right : for Scripture is to our understandings as the grace of God to our wills ; that instructs our reason , and this helps our wills ; and we may as well chuse the things of God without our wills , and delight in them without love , as understand the Scriptures or make use of them without reason . Quest. But how shall our reason be guided , that it may be right , that it be not a blind guide , but direct us to the place where the star appears , and point us to the very house where the babe lieth ; that we may indeed do as the wise men did ? To this I answer . 2. In the making deductions the first great measure to direct our reason and our inquiries is the analogy of faith : that is , let the fundamentals of faith be your Cynosura , your great light to walk by ; and whatever you derive from thence let it be agreeable to the principles from whence they come . It is the rule of S. Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let him that prophesies do it according to the proportion of faith ; that is , let him teach nothing but what is revealed , or agreeable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prime credibilities of Christianity ; that is , by the plain words of Scripture let him expound the less plain , and the superstructure by the measures of the foundation , and doctrines be answerable to faith , and speculations relating to practice , and nothing taught as simply necessary to be believed , but what is evidently and plainly set down in the holy Scriptures ; for he that calls a proposition necessary , which the Apostles did not declare to be so , or which they did not teach to all Christians learned and unlearned , he is gone beyond his proportions . For every thing is to be kept in that order where God hath plac'd it : there is a classis of necessary Articles , and that is the Apostles Creed , which Tertullian calls regulam fidei , the rule of faith ; and according to this we must teach necessities ; but what comes after this , is not so necessary ; and he that puts upon his own doctrines a weight equal to this of the Apostles declaration , either must have an Apostolical authority , and an Apostolical infallibility , or else he transgresses the proportion of faith , and becomes a false Apostle . 3. To this purpose it is necessary that you be very diligent in reading , laborious and assiduous in the studies of Scripture : not only lest ye be blind seers , and blind guides ; but because without great skill and learning ye cannot do your duty . A Minister may as well sin by his ignorance as by his negligence ; because when light springs from so many angles , that may enlighten us , unless we look round about us and be skill'd in all the angles of reflection , we shall but turn our backs upon the Sun , and see nothing but our own shadows . Search the Scriptures , said Christ ; Non dixit legite , sed scrutamini , said S. Chrysostome ; quia oportet profundius effodere , ut quae altè delitescunt invenire possimus . Christ did not say , read , but search the Scriptures ; turn over every page , inquire narrowly , look diligently , converse with them perpetually , be mighty in the Scriptures : for that which is plain there , is the best measures of our faith and of our doctrines . The Jews have a saying ; Qui non advertit quod supra & infra in Scriptoribus legitur , is pervertit verba Dei viventis : He that will understand Gods meaning , must look above and below , and round about ; for the meaning of the Spirit of God is not like the wind blowing from one point , but like light issuing from the body of the Sun ; it is light round about ; and in every word of God there is a treasure , and something will be found somewhere to answer every doubt , and to clear every obscurity , and to teach every truth by which God intends to perfect our understandings . But then , take this rule with you ; Do not pass from plainess to obscurity , nor from simple principles draw crafty conclusions , nor from easiness pass into difficulty , nor from wise notices draw intricate nothings , nor from the wisdom of God lead your hearers into the follies of men ; your principles are easie , and your way plain , and the words of faith are open , and what naturally flows from thence will be as open ; but if without violence and distortion it cannot be drawn forth , the proposition is not of the family of faith . Qui nimis emungit , elicit sanguinem ; he that wrings too hard , draws blood ; and nothing is fit to be offer'd to your charges and your flocks but what flows naturally and comes easily , and descends readily and willingly from the fountains of salvation . 4. Next to this analogy or proportion of faith , let the consent of the Catholick Church be your measure , so as by no means to prevaricate in any doctrine in which all Christians always have consented . This will appear to be a necessary Rule by and by ; but in the mean time , I shall observe to you , that it will be the safer because it cannot go far ; it can be instanced but in three things , in the Creed , in Ecclesiastical Government , and in external forms of worship and Liturgy . The Catholick Church hath been too much and too soon divided : it hath been us'd as the man upon a hill us'd his heap of heads in a Basket ; when he threw them down the hill , every head run his own way , quot capita tot sentèntiae ; and as soon as the Spirit of Truth was opposed by the Spirit of Error , the Spirit of peace was disordered by the Spirit of division : and the Spirit of God hath over-power'd us so far , that we are only fallen out about that , of which if we had been ignorant we had not been much the worse ; but in things simply necessary , God hath preserved us still unbroken ; all Nations , and all Ages recite the Creed , and all pray the Lords Prayer , and all pretend to walk by the Rule of the Commandments ; and all Churches have ever kept the day of Christs Resurrection , or the Lords day holy ; and all Churches have been governed by Bishops , and the Rites of Christianity have been for ever administred by separate Orders of men , and those men have been always set apart by Prayer and the imposition of the Bishops hands ; and all Christians have been baptized , and all baptized persons were or ought to be , and were taught that they should be confirm'd by the Bishop , and Presidents of Religion ; and for ever there were publick forms of Prayer , more or less in all Churches ; and all Christians that were to enter into holy wedlock , were ever joined or blessed by the Bishop or the Priest : in these things all Christians ever have consented , and he that shall prophecy or expound Scripture to the prejudice of any of these things , hath no part in that Article of his Creed ; he does not believe the Holy Catholick Church , he hath no fellowship , no communion with the Saints and Servants of God. It is not here intended that the doctrine of the Church should be the Rule of Faith distinctly from , much less against the Scripture ; for that were a contradiction to suppose the Church of God , and yet speaking and acting against the will of God ; but it means , that where the question is concerning an obscure place of Scripture , the practice of the Catholick Church is the best Commentary . Intellectus qui cum praxi concurrit , est spiritus vivificans , said Cusanus . Then we speak according to the Spirit of God , when we understand Scripture in that sense in which the Church of God hath always practis'd it . Quod pluribus , quod sapientibus , quod omnibus videtur , that 's Aristotles Rule ; and it is a Rule of Nature ; every thing puts on a degree of probability as it is witnessed by wise men , by many wise men , by all wise men : and it is Vincentius Lirinensis great Rule of truth ; Quod ubique , quod semper , quod ab omnibus : and he that goes against what is said always , and every where , and by all Christians , had need have a new revelation , or an infallible spirit , or he hath an intolerable pride and foolishness of presumption . Out of the Communion of the Universal Church no man can be saved ; they are the body of Christ ; and the whole Church cannot perish , and Christ cannot be a head without a body , and he will for ever be our Redeemer , and for ever intercede for his Church , and be glorious in his Saints ; and g. he that does not sow in these furrows , but leaves the way of the whole Church , hath no pretence for his errour , no excuse for his pride , and will find no alleviation of his punishment . These are the best measures which God hath given us to lead us in the way of truth , and to preserve us from false doctrines ; and whatsoever cannot be prov'd by these measures , cannot be necessary . There are many truths besides these ; but if your people may be safely ignorant of them , you may quietly let them alone , and not trouble their heads with what they have so little to do : things that need not to be known at all , need not to be taught : for if they be taught , they are not certain , or are not very useful ; and g. there may be danger in them besides the trouble ; and since God hath not made them necessary , they may be let alone without danger ; and it will be madness to tell stories to your flocks of things which may hinder salvation , but cannot do them profit . And now it is time that I have done with the first great remark of doctrine noted by the Apostle in my Text ; all the Guides of souls must take care that the doctrine they teach be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pure and incorrupt , the word of God , the truth of the Spirit . That which remains is easier . 2. In the next place it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grave , and reverend , no vain notions , no pitiful contentions , and disputes about little things , but becoming your great employment in the ministery of souls : and in this the Rules are easie and ready . 1. Do not trouble your people with controversies : whatsoever does gender strife the Apostle commands us to avoid ; and g. much more the strife it self : a controversie is a stone in the mouth of the hearer , who should be fed with bread , and it is a temptation to the Preacher , it is a state of temptation ; it engages , one side in lying , and both in uncertainty and uncharitableness ; and after all , it is not food for souls ; it is the food of contention , it is a spiritual law-suit , and it can never be ended ; every man is right , and every man is wrong in these things , and no man can tell who is right or who is wrong . For as long as a word can be spoken against a word , and a thing be opposite to a thing ; as long as places are hard , and men are ignorant or knowing but in part ; as long as there is money and pride in the world , and for ever till men willingly confess themselves to be fools and deceiv'd , so long will the saw of contention be drawn from side to side . That which is not cannot be numbred , saith the Wise man : no man can reckon upon any truth that is got by contentious learning ; and whoever troubles his people with questions , and teaches them to be troublesome , note that man , he loves not peace , or he would fain be called Rabbi , Rabbi . Christian Religion loves not tricks nor artifices of wonder , but like the natural and amiable simplicity of Jesus , by plain and easie propositions leads us in wise paths to a place where sin and strife shall never enter . What good can come from that which fools begin , and wise men can never end but by silence , and that had been the best way at first , and would have stifled them in the Cradle ? What have your people to do whether Christs body be in the Sacrament by Consubstantiation , or Transubstantiation ; whether Purgatory be in the centre of the earth or in the air , or any where or no where ? and who but a mad man would trouble their heads with the intangled links of the phantatick chain of Predestination ? Teach them to fear God and honour the King , to keep the Commandments of God , and the Kings Commands because of the oath of God ; learn them to be sober and temperate , to be just and to pay their debts , to speak well of their neighbours and to think meanly of themselves ; teach them charity , and learn them to be zealous of good works . Is it not a shame that the people should be fill'd with Sermons against Ceremonies , and Declamations against a Surplice , and tedious Harangues against the poor aëry sign of the Cross in Baptism ? These things teach them to be ignorant ; it fills them with wind , and they such dry nurses ; it makes them lazy and useless , troublesome and good for nothing . Can the definition of a Christian be , that a Christian is a man that rails against Bishops and the Common Prayer-book ? and yet this is the great labour of our neighbours that are crept in among us ; this they call the work of the Lord ; and this is the great matter of the desir'd reformation ; in these things they spend their long breath , and about these things they spend earnest prayers , and by these they judge their brother , and for these they revile their Superiour , and in this doughty cause they think it fit to fight and dye . If S. Paul or S. Anthony , S. Basil or S. Ambrose ; if any of the primitive Confessors or glorious Martyrs should awake from within their curtains of darkness , and find men thus striving against Government for the interest of disobedience , and labouring for nothings , and preaching all day for shadows and Moon-shine ; and that not a word shall come from them to teach the people humility , not a word of obedience or self-denial ; they are never taught to suspect their own judgment , but always to prefer the private Minister before the publick , the Presbyter before a Bishop , Fancy before Law , the Subject before his Prince , a Prayer in which men consider not at all , before that which is weighed wisely and considered ; and in short , a private spirit before the publick , and Mas John before the Patriarch of Jerusalem : if , I say , S. Paul or S. Anthony should see such a light , they would not know the meaning of it , nor of what Religion the Country were , nor from whence they had deriv'd their new nothing of an institution . The Kingdom of God consists in wisdom and righteousness , in peace and holiness , in meekness and gentleness , in chastity and purity , in abstinence from evil and doing good to others ; in these things place your labours , preach these things , and nothing else but such as these ; things which promote the publick peace and publick good ; things that can give no offence to the wise and to the virtuous : For these things are profitable to men , and pleasing to God. 2. Let not your Sermons and Discourses to your people be busie arguings about hard places of Scripture ; if you strike a hard against a hard , you may chance to strike fire , or break a mans head ; but it never makes a good building : Philosophiam ad syllabus vocare , that 's to no purpose ; your Sermons must be for edification , something to make the people better and wiser , wiser unto salvation , not wiser to discourse ; for if a hard thing get into their heads , I know not what work you will make of it , but they will make nothing of it , or something that is very strange : Dress your people unto the imagery of Christ , dress them for their funerals , help them to make their accounts up against the day of Judgment . I have known some Persons and some Families that would religiously educate their Children , and bring them up in the Scriptures from their cradle ; and they would teach them to tell who was the first man , and who was the oldest , and who was the wisest , and who was the strongest ; but I never observ'd them to ask who was the best , and what things were requir'd to make a man good : the Apostles Creed was not the entertainment of their pretty talkings , nor the Life of Christ , the story of his bitter Passion ; and his incomparable Sermon on the Mount went not into their Catechisms . What good can your flocks receive if you discourse well and wisely , whether Jephthab sacrificed his daughter or put her into the retirements of a solitary life ; nor how David's numbring the people did differ from Joshua's ; or whether God took away the life of Moses by a Apoplexy or by the kisses of his mouth ? If Scholars be idly busie in these things in the Schools , custom and some other little accidents may help to excuse them ; but the time that is spent in your Churches and conversation with your people must not be so thrown away : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 's your rule ; let your speech be grave and wise , and useful and holy , and intelligible ; something to reform their manners , to correct their evil natures , to amend their foolish customs ; to build them up in a most holy faith . That 's the second rule and measure of your preachings that the Apostle gives you in my Text. 3. Your speech must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , salutary and wholesome : and indeed this is of greatest concerne , next to the first , next to the truth and purity of ▪ that doctrine ; for unlesse the doctrine be made fit for the necessities of your people , and not only be good in it self , but good for them , you lose the end of your labours , and they the end of your preachings ; your preaching is vain , and their faith is also vain . The particulars of this are not many , but very useful . 1. It is never out of season to preach good works ; but when you do , be careful that you never indirectly disgrace them by telling how your adversaries spoil them . I do not speak this in vain ; for too many of us account good works to be Popery , and so not only dishonour our Religion , and open wide the mouths of adversaries , but disparage Christianity it self , while we hear it preached in every Pulpit , that they who preach good works , think they merit heaven by it ; and so for fear of merit , men let the work alone ; to secure a true opinion they neglect a good practice , and out of hatred of Popery , we lay aside Christianity it self . Teach them how to do good works , and yet to walk humbly with God ; for better it is to do well even upon a weak account , than to do nothing upon the stock of a better proposition : and let it never be used any more as a word of reproach unto us all , that the faith of a Protestant , and the works of a Papist , and the words of a Phanatick make up a good Christian. Believe well , and speak well , and do well ; but in doing good works a man cannot deceive any one but himself by the apendage of a foolish opinion ; but in our believing only and in talking , a man may deceive himself , and all the world ; and God only can be safe from the cousenage . Like to this is the case of external forms of worship , which too many refuse , because they pretend that many who use them , rest in them and pass no further : For besides that no sect of men teaches their people so to do , you cannot without uncharitableness suppose it true of very many . But if others do ill , do not you do so too ; and leave not out the external forms for fear of formality , but joyn the inward power of godliness ; and then they are reproved best , and instructed wisely , and you are secured . But remember , that prophaneness is commonly something that is external ; and he is a prophane person who neglects the exterior part of Religion : and this is so vile a crime , that hypocrisie while it is undiscovered is not so much mischievous as open prophaneness , or a neglect and contempt of external Religion . Do not despise external Religion , because it may be sincere , and do not rely upon it wholly , because it may be counterfeit ; but do you preach both , and practise both ; both what may glorifie God in publick , and what may please him in private . 2. In deciding the questions and causes of Conscience of your flocks , never strive to speak what is pleasing , but what is profitable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as was said of Isidor the Philosopher ; you must not give your people words , but things , and substantial food . Let not the people be prejudiced in the matter of their souls upon any terms whatsoever , and be not ashamed to speak boldly in the cause of God ; for he that is angry when he is reproved , is not to be considered , excepting only to be reproved again ; if he will never mend , not you , but he will have the worst of it ; but if he ever mends , he will thank you for your love , and for your wisdom , and for your care : and no man is finally disgraced for speaking of a truth ; onely here , pray for the grace of prudence , that you may speak opportunely and wisely , lest you profit not , but destroy an uncapable subject . Lastly ; The Apostle requires of every Mnister of the Gospel that his speech and doctrine should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unreprovable : not such against which no man can cavil ; for the Pharisees found fault with the wise discourses of the eternal Son of God ; and Hereticks and Schismaticks prated against the Holy Apostles and their excellent Sermons ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such as deserves no blame , and needs no pardon , and flatters not for praise , and begs no excuses , and makes no Apologies ; a discourse that will be justified by all the sons of wisdom : now that yours may be so , the preceding rules are the best means that are imaginable . For so long as you speak the pure truths of God , the plain meaning of the Spirit , the necessary things of Faith , the useful things of Charity , and the excellencies of Holiness , who can reprove your doctrine ? But there is something more in this word which the Apostle means , else it had been an uselesse repetition : and a man may speak the truths of God , and yet may be blame-worthy by an importune , unseasonable and imprudent way of delivering them , or for want of such conduct which will place him and his doctrine in reputation and advantages . To this purpose these advices may be useful . 1. Be more careful to establish a truth than to reprove an error . For besides that a truth will when it is established , of it self reprove the error sufficiently ; men will be lesse apt to reprove your truth , when they are not ingaged to defend their own propositions against you . Men stand upon their guard , when you proclaim war against their doctrine . Teach your doctrine purely and wisely , and without any angry reflexions ; for you shall very hardly perswade him whom you go about publickly to confute . 2. If any man have a revelation or a discovery of which thou knowest nothing but by his preaching , be not too quick to condemn it ; not onely lest thou discourage his labour and stricter inquiries in the search of truth , but lest thou also be a fool upon record ; for so is every man that hastily judges what he slowly understands . Is it not a monument of a lasting reproach , that one of the Popes of Rome condemned the Bishop of Sulzback for saying that there were Antipodes ? and is not Pope Nicholas deserted by his own party for correcting the Sermons of Berengarius , and making him recant into a worse error ? and posterity will certainly make themselves very merry with the wise sentences made lately at Rome against Galileo , and the Jansemists . To condemn one truth is more shameful than to broach two errors : for he that in an honest and diligent inquiry misses something of the mark , will have the Apologies of humane infirmity , and the praise of doing his best ; but he that condemns a truth when it is told him , is an envious fool , and is a murderer of his Brothers fame , and his Brothers reason . 3. Let no man upon his own head reprove the Religion that is established by Law and a just supreme Authority : for no reproofs are so severe as the reproofs of Law ; and a man will very hardly defend his opinion that is already condemned by the wisdom of all his Judges . A mans Doctrine possibly may be true though against Law ; but it cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unreproveable ; and a Schismatick can in no case observe this Rule of the Apostle . If something may be amiss when it is declared by Laws , much easier may he be in an errour , who goes upon his own account , and declares alone : and g. it is better to let things alone than to be troublesome to our Superiours by an impertinent wrangling for reformation . We find that some Kings of Judah were greatly prais'd , and yet they did not destroy all the Temples of the false gods which Solomon had built ; and if such publick persons might let some things alone that were amiss , and yet be innocent , trouble not your self that all the world is not amended according to your pattern ; see that you be perfect at home , that all be rightly reform'd there ; as for reformation of the Church , God will never call you to an account . Some things cannot be reform'd , and very many need not , for all thy peevish dreams ; and after all , it is twenty to one but thou art mistaken , and thy Superiour is in the right ; and if thou wert not proud , thou wouldst think so too . Certain it is , he that sows in the furrows of Authority , his Doctrine cannot so easily be reprov'd as he that plows and sows alone . When Theophilus Bishop of Alexandria fell into the hands of the Egyptian Monks who were ignorant and confident , they handled him with great rudeness , because he had spoken of the immateriality of the Divine Nature ; the good man to escape their fury was forc'd to give them crafty and soft words , saying ; Vidi faciem vestram ut faciem Dei : which because they understood in the sense of the Anthropomorphites , and thought he did so too , they let him depart in peace . When private persons are rude against the Doctrines of Authority , they are seldom in the right ; but g. are the more fierce , as wanting the natural supports of truth , which are Reason and Authority , gentleness and plain conviction ; and g. they fall to declamation and railing , zeal and cruelty , trifling and arrogant confidencies . They seldom go asunder : It is the same word in Greek that signifies , disobedience and cruelty : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both ; he that will endure no bridle , that man hath no mercy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Confidence is that which will endure no bridle , no curb , no Superiour . It is worse in the Hebrew ; the Sons of Belial , signifie people that will endure no yoke , no Government , no imposition ; and we have found them so , they are Sons of Belial indeed . This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that kind of boldness and refractory confidence that S. Paul forbids to be in a Minister of Religion , 1 Tit. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not confident ; that is , let him be humble and modest , distrusting his own judgment , believing wiser men than himself ; never bold against Authority , never relying on his own wit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said Aristotle ; that man is bold and presumptuous , who pleases himself , and sings his own Songs , all voluntary nothing by his Book . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the Tragedy . Every confident man is ignorant , and by his ignorance troublesome to his Country , but will never do it honour . 4. Whatever Scriptures you pretend for your Doctrine , take heed that it be not chargeable with foul consequences ; that it lay no burden upon God , that it do not tempt to vanity , that it be not manifestly serving a temporal end , and nothing else ; that it be not vehemently to be suspected to be a design of State , like the Sermon at Pauls-Cross by Dr Shaw in Richard the Third's time ; that it do not give countenance and confidence to a wicked life ; for then your Doctrine is reproveable for the appendage , and the intrinsick truth or falshood will not so much be inquir'd after as the visible and external objection : if men can reprove it in the outside , they will inquire no further . But above all things nothing so much will reproach your Doctrine , as if you preach it in a railing dialect ; we have had too much of that within these last 30 years . Optatus observes it was the trick of the Donatists , Nullus vestrum est qui non convitia nostra suis tractatibus misceat : There is none of you but with his own writings mingles our reproaches ; you begin to read Chapters , and you expound them to our injuries ; you comment upon the Gospel , and revile your brethren that are absent ; you imprint hatred and enmity in your peoples hearts , and you teach them war when you pretend to make them Saints . They do so , their Doctrine is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that 's the least which can be said . If you will not have your Doctrine reprehensible , do nothing with offence , and above all offences avoid the doing or saying those things that give offence to the King and to the Laws , to the voice of Christendom and the publick Customs of the Church of God. Frame your life and preachings to the Canons of the Church , to the Doctrines of Antiquity , to the sense of the ancient and holy Fathers . For it is otherwise in Theology then it is in other Learnings . The experiments of Philosophy are rude at first , and the observations weak , and the principles unprov'd ; and he that made the first lock was not so good a work-man as we have now adays : But in Christian Religion they that were first were best , because God and not man was the Teacher ; and ever since that , we have been unlearning the wise notices of pure Religion , and mingling them with humane notices and humane interest . Quod primum , hoc verum : and although concerning Antiquity I may say as he in the Tragedy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would have you be wise with them and under them , and follow their faith , but not their errours ; yet this can never be of use to us , till Antiquity be convicted of an errour by an authority great as her own , or a reason greater , and declar'd by an authoriz'd Master of Sentences . But however , be very tender in reproving a Doctrine for which good men and holy have suffer'd Martyrdom , and of which they have made publick confession ; for nothing reproves a Doctrine so much as to venture it abroad with so much scandal and objection : and what reason can any Schismatick have against the Common Prayer-book , able to weigh against that argument of blood which for the testimony of it was shed by the Q. Mary Martyrs ? I instance the advice in this particular , but it is true in all things else of the like nature . It was no ill advice whoever gave it to the favourite of a Prince ; Never make your self a profess'd enemy to the Church ; for their interest is so complicated with the publick , and their calling is so dear to God , that one way or other , one time or other God and man will be their defender . The same I say concerning Authority and Antiquity ; never do any thing , never say or profess any thing against it : for besides that if you follow their measures you will be secur'd in your faith and in your main duty ; even in smaller things , they will be sure to carry the cause against you , and no man is able to bear the reproach of singularity . It was in honour spoken of S. Malachias my Predecessor in the See of D. in his life written by S. Bernard ; Apostolicas sanctiones & decreta SS . pp. in cunctis Ecclesiis statuebat . I hope to do something of this for your help and service , if God gives me life and health , and opportunity : But for the present I have done . These Rules if you observe , your Doctrine will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it will need no pardon , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , never to be reprov'd in Judgment . I conclude all with the wise saying of Bensirach ; Extoll not thy self in the counsel of thine own heart , that thy soul be not torn in pieces as a Bull straying alone . FINIS . RULES AND ADVICES TO THE CLERGY OF THE DIOCESSE OF DOWN & CONNOR , For their Deportment in their Personal and Publick Capacities . Given by Jer. Taylor , Bishop of that Diocess , at the Visitation at LISNEGARVEY . The third Edition . LONDON , Printed for R. Royston Book-seller to the Kings Most Excellent Majesty . 1667. Rules and Advices to the Clergy . I. Personal Duty . II. Of Prudence required in Ministers . III. The Rules and Measures of Government to be used by Ministers , in their respective Cures . IV. Rules and Advices concerning Preaching . V. Rules and Advices concerning Catechism . VI. Rules and Advices concerning the Visitation of the Sick. VII . Of ministring the Sacraments , publick Prayers , and other duties of Ministers . RULES AND ADVICES TO THE CLERGY . I. Personal Duty . rule I REmember that it is your great Duty , and tied on you by many Obligations , that you be exemplar in your lives , and be Patterns and Presidents to your Flocks : lest it be said unto you , Why takest thou my Law into thy mouth , seeing thou hatest to be reformed thereby ? He that lives an idle life may preach with Truth and Reason , or as did the Pharisees ; but not as Christ , or as one having Authority . rule II Every Minister in taking accounts of his life , must judge of his Duty by more strict and severer measures , than he does of his People ; and he that ties heavy burthens upon others , ought himself to carry the heaviest end : and many things may be lawful in them , which he must not suffer in himself . rule III Let every Minister endeavour to be learned in all spiritual wisdom , and skilful in the things of God ; for he will ill teach others the way of godliness , perfectly , that is himself a babe and uninstructed . An Ignorant Minister is an head without an eye ; and an Evil Minister is salt that hath no savour . rule IV Every Minister , above all things , must be careful that he be not a servant of Passion , whether of Anger or Desire . For he that is not a master of his Passions will always be useless , and quickly will become contemptible and cheap in the eyes of his Parish . rule V Let no Minister be litigious in any thing ; not greedy or covetous ; not insisting upon little things , or quarrelling for , or exacting of every minute portion of his dues ; but bountiful and easie ; remitting of his right , when to do so may be useful to his people , or when the contrary may do mischief , and cause reproach . Be not over-righteous ( saith Solomon ) , that is , not severe in demanding , or forcing every thing , though it be indeed his due . rule VI Let not the name of the Church be made a pretence for personal covetousness ; by saying , you are willing to remit many things , but you must not wrong the Church : for though it be true , that you are not to do prejudice to succession , yet many things may be forgiven upon just occasions , from which the Church shall receive no incommodity ; but be sure that there are but few things which thou art bound to do in thy personal capacity , but the s●me also , and more , thou art obliged to perform , as thou art a publick person . rule VII Never exact the offerings , or customary wages , and such as are allowed by Law , in the ministration of the Sacraments , nor condition for them , nor secure them before-hand ; but first do your office , and minister the Sacrame●●s purely , readily , and for Christs sake ; and when that is done , receive what is your due . rule VIII Avoid all Pride , as you would flee from the most frightful Apparition , or the most cruel Enemy ; and remember that you can never truly teach Humility , or tell what it is , unless you practise it your selves . rule IX Take no measures of Humility , but such as are material and tangible ; such which consist not in humble words , and lowly gestures ; but what is first truly radicated in your Souls , in low opinion of your selves , and in real preferring others before your selves ; and in such significations , which can neither deceive your selves nor others . rule X Let every Curate of Souls strive to understand himself best ; and then to understand others . Let him spare himself least ; but most severely judge , censure , and condemn himself . If he be learned , let him shew it by wise teaching , and humble manners . If he be not learned , let him be sure to get so much Knowledge as to know that , and so much Humility , as not to grow insolent , and puffed up by his Emptiness . For many will pardon a good man that is less learned ; but if he be proud , no man will forgive him . rule XI Let every Minister be careful to live a life as abstracted from the Affairs of the world , as his necessity will permit him ; but at no hand to be immerg'd and principally imploy'd in the Affairs of the World : What cannot be avoided , and what is of good report , and what he is oblig'd to by any personal or collateral Duty , that he may do , but no more . Ever remembring the Saying of our Blessed Lord ; In the world ye shall have trouble ; but in me ye shall have peace : and consider this also , which is a great Truth ; That every degree of love to the world , is so much taken from the Love of God. rule XII Be no otherwise sollicitous of your Fame and Reputation , but by doing your Duty well and wisely ; in other things refer your self to God : but if you meet with evil Tongues , be careful that you bear reproaches sweetly and temperately . rule XIII Remember that no Minister can govern his people well , and prosperously , unless himself hath learn'd humbly and cheerfully to obey his Superiour . For every Minister should be like the good Centurion in the Gospel : himself is under authority , and he hath people under him . rule XIV Be sure in all your Words and Actions to preserve Christian simplicity and ingenuity ; to do to others , as you would be done unto your self ; and never to speak what you do not think . Trust to Truth , rather than to your Memory : for this may fail you , that will never . rule XV Pray much and very fervently , for all your Parishioners , and all men that belong to you , and all that belong to God ; but especially for the Conversion of Souls : and be very zealous for nothing , but for Gods glory , and the salvation of the World , and particularly of your Charges : Ever remembring that you are by God appointed , as the Ministers of Prayer , and the Ministers of good things , to pray for all the World , and to heal all the World , as far as you are able . rule XVI Every Minister must learn and practise Patience , that by bearing all adversity meekly , and humbly , and cheerfully , and by doing all his Duty with unwearied industry , with great courage , constancy , and Christian magnanimity , he may the better assist his people in the bearing of their crosses , and overcoming their difficulties . rule XVII He that is holy , let him be holy still , and still more holy , and never think he hath done his work , till all be finished by perseverance , and the measures of perfection in a holy Life , and a holy Death : but at no hand must he magnifie himself by vain separations from others , or despising them that are not so holy . II. Of Prudence required in Ministers . rule XVIII REmember that Discretion is the Mistress of all Graces ; and Humility is the greatest of all Miracles : and without this , all Graces perish to a mans ▪ self ; and without that , all Grac●● are useless unto others . rule XIX Let no Minister be governed by the opinion of his People , and destroy his Duty , by unreasonable compliance with their humours , lest as the Bishop of Granata told the Governours of Leria and Patti , like silly Animals they take burdens upon their backs at the pleasure of the multitude , which they neither can retain with Prudence , nor shake off with Safety . rule XX Let not the Reverence of any man cause you to sin against God ; but in the matter of Souls , being well advis'd , be bold and confident ; but abate nothing of the honour of God , or the just measures of your Duty , to satisfie the importunity of any man whatsoever , and God will bear you out . rule XXI When you teach your people any part of their duty , as in paying their debts , their tithes and offerings , in giving due reverence and religious regards , diminish nothing of admonition in these particulars , and the like , though they object , That you speak for your selves , and in your own cases . For counsel is not the worse , but the better , if it be profitable both to him that gives , and to him that takes it . Only do it in simplicity , and principally intend the good of their souls . rule XXII In taking accounts of the good Lives of your selves or others , take your measures by the express words of Scripture ; and next to them estimate them by their proportion and compliance with the publick measures , with the Laws of the Nation , Ecclesiastical and Civil , and by the Rules of Fame , of publick Honesty and good Report ; and last of all by their observation of the Ordinances and exteriour parts of Religion . rule XXIII Be not satisfied when you have done a good work , unless you have also done it well ; and when you have , then be careful that vain-glory , partiality , self-conceit , or any other folly or indiscretion , snatch it not out of your hand , and cheat you of the reward . rule XXIV Be careful so to order your self , that you fall not into temptation and folly in the presence of any of your Charges ; and especially that you fall not into chidings and intemperate talkings , and sudden and violent expressions : Never be a party in clamours and scoldings , lest your Calling become useless , and your Person contemptible : Ever remembring that if you cheaply and lightly be engag'd in such low usages with any Person , that Person is likely to be lost from all possibility of receiving much good from your Ministry . III. The Rules and Measures of Government to be used by Ministers in their respective Cures . rule XXV USe no violence to any man , to bring him to your opinion ; but by the word of your proper Ministry ; by Demonstrations of the Spirit , by rational Discourses , by excellent Examples , constrain them to come in : and for other things they are to be permitted to their own liberty , to the measures of the Laws , and the conduct of their Governours . rule XXVI Suffer no quarrel in your Parish , and speedily suppress it when it is begun ; and though all wise men will abstain from interposing in other mens affairs , and especially in matters of Interest , which men love too well ; yet it is your Duty here to interpose , by perswading them to friendships , reconcilements , moderate prosecutions of their pretences ; and by all means you prudently can , to bring them to peace and brotherly kindness . rule XXVII Suffer no houses of Debauchery , of Drunkenness or Lust in your Parishes ; but implore the assistance of Authority for the suppressing of all such meeting-places and nurseries of Impiety : and as for places of publick Entertainment , take care that they observe the Rules of Christian Piety , and the allowed measures of Laws . rule XXVIII If there be any Papists or Sectaries in your Parishes , neglect not frequently to confer with them in the spirit of meekness , and by the importunity of wise Discourses seeking to gain them . But stir up no violences against them ; but leave them ( if they be incurable ) to the wise and merciful disposition of the Laws . rule XXIX Receive not the people to doubtful Disputations : and let no names of Sects or differing Religions be kept up amongst you , to the disturbance of the publick Peace and private Charity : and teach not the people to estimate their Piety by their distance from any Opinion , but by their Faith in Christ , their Obedience to God and the Laws , and their Love to all Christian people , even though they be deceived . rule XXX Think no man considerable upon the point or pretence of a tender Conscience , unless he live a good life , and in all things endeavour to approve himself void of offence both toward God and Man : but if he be an humble Person , modest and inquiring , apt to learn and desirous of information ; if he seeks for it in all ways reasonable and pious , and is obedient to Laws , then take care of him , use him tenderly , perswade him meekly , reprove him gently , and deal mercifully with him , till God shall reveal that also unto him , in which his unavoidable trouble and his temptation lies . rule XXXI Mark them that cause Divisions among you , and avoid them : for such Persons are by the Scripture called Scandals in the abstract ; they are Offenders and Offences too . But if any man have an Opinion , let him have it to himself , till he can be cur'd of his disease by time , and counsel ; and gentle usages . But if he separates from the Church , or gathers a Congregation , he is proud , and is fallen from the Communion of Saints , and the Unity of the Catholick Church . rule XXXII He that observes any of his people to be zealous , let him be careful to conduct that zeal into such channels where there is least danger of inconveniency ; let him employ it in something that is good ; let it be press'd to fight against sin . For Zeal is like a Cancer in the Breast ; feed it with good flesh , or it will devour the Heart . rule XXXIII Strive to get the love of the Congregation ; but let it not degenerate into popularity , Cause them to love you and revere you ; to love with Religion , not for your compliance ; for the good you do them , not for that you please them . Get their love by doing your Duty , but not by omitting or spoiling any part of it : Ever remembring the severe words of our Blessed Saviour , Wo be to you when all men speak well of you . rule XXXIV Suffer not the common people to prattle about Religion and Questions ; but to speak little , to be swift to hear , and slow to speak ; that they learn to good works for necessary uses , that they work with their hands , that they may have wherewithal to give to them that need ; that they study to be quiet , and learn to do their own business . rule XXXV Let every Minister take care that he call upon his Charge , that they order themselves so , that they leave no void spaces of their time , but that every part of it be filled with useful or innocent employment . For where there is a space without business , that space is the proper time for danger and temptation ; and no man is more miserable than he that knows not how to spend his time . rule XXXVI Fear no mans person in the doing of your Duty wisely , and according to the Laws : Remembring always , that a servant of God can no more be hurt by all the powers of wickedness , than by the noise of a Flies wing , or the chirping of a Sparrow . Brethren , do well for your selves : do well for your selves as long as you have time ; you know not how soon death will come . rule XXXVII Entertain no Persons into your Assemblies from other Parishes , unless upon great occasion , or in the destitution of a Minister , or by contingency and seldom visits , or with leave : lest the labour of thy Brother be discouraged , and thy self be thought to preach Christ out of envy , and not of good will. rule XXXVIII Never appeal to the judgment of the people in matters of controversie ; teach them obedience , not arrogancy ; teach them to be humble , not crafty . For without the aid of false guides you will find some of them of themselves apt enough to be troublesome : and a question put into their heads , and a power of judging into their hands , is a putting it to their choice whether you shall be troubled by them this week or the next ; for much longer you cannot escape . rule XXXIX Let no Minister of a Parish introduce any Ceremony , Rites or Gestures , though with some seeming Piety and Devotion , but what are commanded by the Church , and established by Law : and let these also be wisely and usefully explicated to the people , that they may understand the reasons and measures of obedience ; but let there be no more introduc'd , lest the people be burdened unnecessarily , and tempted or divided . IV. Rules and Advices concerning Preaching . rule XL LEt every Minister be diligent in preaching the Word of God , according to the ability that God gives him : Ever remembring , that to minister Gods Word unto the People is the one half of his great Office and Employment . rule XLI Let every Minister be careful that what he delivers be indeed the Word of God : that his Sermon be answerable to the Text ; for this is Gods Word , the other ought to be according to it ; that although in it self it be but the word of Man , yet by the purpose , truth , and signification of it , it may in a secondary sense be the Word of God. rule XLII Do not spend your Sermons in general and indefinite things , as in Exhortations to the people to get Christ , to be united to Christ , and things of the like unlimited signification ; but tell them in every duty , what are the measures , what circumstances , what instruments , and what is the particular minute meaning of every general Advice . For Generals not explicated do but fill the peoples heads with empty notions , and their mouths with perpetual unintelligible talk : but their hearts remain empty , and themselves are not edified . rule XLIII Let not the humours and inclinations of the people be the measures of your Doctrines , but let your Doctrines be the measure of their perswasions . Let them know from you what they ought to do ; but if you learn from them what you ought to teach , you will give but a very ill account at the day of Judgment , of the souls committed to you . He that receives from the people what he shall teach them , is like a Nurse that asks of her Child what Physick she shall give him . rule XLIV Every Minister in reproofs of sin and sinners , ought to concern himself in the faults of them that are present , but not of the absent ; nor in reproof of the times ; for this can serve no end but of Faction and Sedition , publick Murmur and private Discontent ; besides this , it does nothing but amuse the people in the faults of others , teaching them to revile their Betters , and neglect the dangers of their own souls . rule XLV As it looks like flattery and design to preach nothing before Magistrates but the duty of their people and their own eminency ; so it is the beginning of Mutiny to preach to the people the duty of their Superiours and Supreme ; it can neither come from a good Principle , nor tend to a good End. Every Minister ought to preach to his Parish , and urge their duty : S. John the Baptist told the Souldiers what the Souldiers should do , but troubled not their heads with what was the duty of the Scribes and Pharisees . rule XLVI In the reproof of sins be as particular as you please , and spare no mans sin , but meddle with no mans person ; neither name any man , nor signifie him , neither reproach him , nor make him to be suspected ; he that doth otherwise makes his Sermon to be a Libel , and the Ministry of Repentance an instrument of Revenge ; and so doing he shall exasperate the man , but never amend the sinner . rule XLVII Let the business of your Sermons be to preach holy Life , Obedience , Peace , Love among neighbours , hearty love , to live as the old Christians did , and the new should ; to do hurt to no man , to do good to every man : For in these things the honour of God consists , and the Kingdom of the Lord Jesus . rule XLVIII Press those Graces most that do most good , and make the least noise ; such as giving privately and forgiving publickly ; and prescribe the grace of Charity by all the measures of it which are given by the Apostle , 1 Cor. 13. For this grace is not finished by good words , nor yet by good works , but it is a great building , and many materials go to the structure of it . It is worth your study , for it is the fulfilling of the Commandments . rule XLIX Because it is impossible that Charity should live , unless the lust of the tongue be mortified , let every Minister in his charge be frequent and severe against slanderers , detractors and backbiters ; for the Crime of backbiting is the poyson of Charity ; and yet so common , that it is pass'd into a Proverb , [ After a good dinner let us sit down and backbite our neighbours . ] rule L Let every Minister be careful to observe , and vehement in reproving those faults of his Parishioners , of which the Laws cannot or do not take cognizance , such as are many degrees of intemperate drinkings , gluttony , riotous living , expences above their ability , pride , bragging , lying in ordinary conversation , covetousness , peevishness , and hasty anger , and such like . For the Word of God searches deeper then the Laws of men ; and many things will be hard to prove by the measures of Courts , which are easie enough to be observed by the watchful and diligent eye and ear of the Guide of Souls . rule LI In your Sermons to the people , often speak of the four last things , of Death and Judgment , Heaven and Hell : of the Life and Death of Jesus Christ , of Gods Mercy to repenting sinners , and his Severity against the impenitent ; of the formidable Examples of Gods anger pour'd forth upon Rebels , Sacrilegious , Oppressors of Widows and Orphans , and all persons guilty of crying Sins : These are useful , safe and profitable ; but never run into Extravagancies and Curiosities , nor trouble your selves or them with mysterious Secrets ; for there is more laid before you than you can understand ; and the whole duty of man is , To fear God and keep his Commandments . Speak but very little of the secret and high things of God , but as much as you can of the lowness and humility of Christ. rule LII Be not hasty in pronouncing damnation against any man or party in a matter of disputation . It is enough that you reprove an Errour ; but what shall be the sentence against it at the day of Judgment , thou knowest not , and therefore pray for the erring person , and reprove him , but leave the sentence to his judge . rule LIII Let your Sermons teach the duty of all states of men to whom you speak ; and particularly take care of Servants and Hirelings , Merchants and Tradesmen , that they be not unskilful , nor unadmonished in their respective duties ; and in all things speak usefully and affectionately ; for by this means you will provide for all mens needs , both for them that sin by reason of their little understanding , and them that sin because they have evil , dull , or depraved affections . rule LIV In your Sermons and Discourses of Religion , use primitive , known and accustomed words , and affect not new Phantastical or Schismatical terms : Let the Sunday Festival be called the Lords day ; and pretend no fears from the common use of words amongst Christians . For they that make a business of the words of common use , and reform Religion by introducing a new word , intend to make a change but no amendment , they spend themselves in trifles , like the barren turf that sends forth no medicinable herbs , but store of Mushromes ; and they give a demonstration that they are either impertinent people , or else of a querulous nature ; and that they are ready to disturb the Church , if they could find occasion . rule LV Let every Minister in his charge , as much as he can , endeavour to destroy all popular errors and evil principles taken up by his people , or others with whom they converse ; especially those that directly oppose the indispensable necessity of a holy life : let him endeavour to understand in what true and useful sense Christs active obedience is imputed to us ; let him make his people fear the deferring of their Repentance , and putting it off to their death-bed ; let him explicate the nature of Faith , so that it be an active and quickning principle of Charity ; let him , as much as he may , take from them all confidences that slacken their obedience and diligence ; let him teach them to impute all their sins to their own follies and evil choice , and so build them up in a most holy faith to a holy life ; ever remembring that in all ages it hath been the greatest artifice of Satan to hinder the increase of Christs Kingdom , by destroying those things in which it does consist , viz. Peace and Righteousness , Holiness and Mortification . rule LVI Every Minister ought to be careful that he never expound Scriptures in publick contrary to the known sense of the Catholick Church , and particularly of the Churches of England and Ireland , nor introduce any Doctrine against any of the four first General Councils ; for these , as they are measures of truth , so also of necessity ; that is , as they are safe , so they are sufficient ; and besides what is taught by these , no matter of belief is necessary to salvation . rule LVII Let no Preacher bring before the people in his Sermons or Discourses , the Arguments of great and dangerous Heresies , though with a purpose to confute them : for they will much easier retain the Objection than understand the Answer . rule LVIII Let not the Preacher make an Article of Faith to be a matter of dispute ; but teach it with plainness and simplicity , and confirm it with easie arguments and plain words of Scripture , but without objection ; let them be taught to believe , but not to argue , lest if the arguments meet with a scrupulous person , it rather shake the foundation by curious inquiry , than establish it by arguments too hard . rule LIX Let the Preacher be careful that in his Sermons he use no light , immodest or ridiculous expressions , but what is wise , grave , useful and for edification ; that when the Preacher brings truth and gravity , the people may attend with fear and reverence . rule LX Let no Preacher envy any man that hath a greater audience , or more same in Preaching than himself ; let him not detract from him or lessen his reputation directly or indirectly : for he that cannot be even with his brother but by pulling him down , is but a dwarf still ; and no man is the better for making his brother worse . In all things desire that Christ's Kingdom may be advanc'd ; and rejoice that he is served , whoever be the Minister ; that if you cannot have the fame of a great Preacher , yet you may have the reward of being a good man ; but it is hard to miss both . rule LXI Let every Preacher in his Parish take care to explicate to the people the Mysteries of the great Festivals , as of Christmas , Easter , Ascension-day , Whitsunday , Trinity Sunday , the Annuntiation of the blessed Virgin Mary ; because these Feasts containing in them the great Fundamentals of our Faith , will with most advantage convey the mysteries to the people , and fix them in their memories , by the solemnity and circumstances of the day . rule LXII In all your Sermons and Discourses speak nothing of God but what is honourable and glorious ; and impute not to him such things , the consequents of which a wise and good man will not owne : never suppose him to be author of sin , or the procurer of our damnation . For God cannot be tempted , neither tempteth he any man. God is true , and every man a lyar . rule LXIII Let no Preacher compare one Ordinance with another ; as Prayer with Preaching , to the disparagement of either ; but use both in their proper seasons , and according to appointed Order . rule LXIV Let no man preach for the praise of men ; but if you meet it instantly watch and stand upon your guard , and pray against your own vanity ; and by an express act of acknowledgment and adoration return the praise to God. Remember that Herod was for the omission of this smitten by an Angel ; and do thou tremble , fearing left the judgment of God be otherwise than the sentence of the people . V. Rules and Advices concerning Catechism . rule LXV EVery Minister is bound upon every Lords day before Evening Prayer , to instruct all young people in the Creed , the Lords Prayer , the Ten Commandments , and the Doctrine of the Sacraments , as they are set down and explicated in the Church Catechism . rule LXVI Let a Bell be tolled when the Catechising is to begin , that all who desire it may be present ; but let all the more ignorant and uninstructed part of the people , whether they be old or young , be requir'd to be present : that no person in your Parishes be ignorant in the foundations or Religion : Ever remembring , that if in these things they be unskilful , whatever is taught besides , is like a house built upon the sand . rule LXVII Let every Minister teach his people the use , practice , methods and benefits of meditation or mental prayer . Let them draw out for them helps and rules for their assistance in it ; and furnish them with materials , concerning the life and death of the ever blessed Jesus , the greatness of God , our own meanness , the dreadful sound of the last Trumpet , the infinite event of the two last sentences at doomsday : let them be taught to consider what they have been , what they are , and what they shall be ; and above all things what are the issues of eternity ; glories never to cease , pains never to be ended . rule LXVIII Let every Minister exhort his people to a frequent confession of their sins , and a declaration of the state of their Souls ; to a conversation with their Minister in spiritual things , to an enquiry concerning all the parts of their duty : for by preaching , and catechising , and private entercourse , all the needs of Souls can best be serv'd ; but by preaching alone they cannot . rule LXIX Let the people be exhorted to keep Fasting days , and the Feasts of the Church ; according to their respective capacities ; so it be done without burden to them , and without becoming a snare ; that is , that upon the account of Religion , and holy desires to please God , they spend some time in Religion , besides the Lords-day : but be very careful that the Lords-day be kept religiously , according to the severest measures of the Church , and the commands of Authority : ever remembring that as they give but little Testimony of Repentance and Mortification , who never fast ; so they give but small evidence of their joy in God and Religion , who are unwilling solemnly to partake of the publick and Religious Joys of the Christian Church . rule LXX Let every Minister be diligent in exhorting all Parents and Masters to send their Children and Servants to the Bishop at the Visitation , or other solemn times of his coming to them , that they may be confirm'd : And let him also take care that all young persons may by understanding the Principles of Religion , their vow of Baptism , the excellency of Christian Religion , the necessity and advantages of it , and of living according to it , be fitted and disposed , and accordingly by them presented to the Bishop , that he may pray over them , and invocate the holy Spirit , and minister the holy Rite of Confirmation . VI. Rules and Advices concerning the Visitation of the Sick. rule LXXI EVery Minister ought to be careful in visiting all the Sick and Afflicted persons of his Parish : ever remembring , that as the Priests lips are to preserve knowledge , so it is his duty to minister a word of comfort in the time of need . rule LXXII A Minister must not stay till he be sent for ; but of his own accord and care to go to them , to examine them , to exhort them to perfect their repentance , to strengthen their faith , to encourage their patience , to perswade them to resignation , to the renewing of their holy vows , to the love of God , to be reconcil'd to their neighbours , to make restitution and , amends , to confess their sins , to settle their estate , to provide for their charges , to do acts of piety and charity ; and above all things , that they take care they do not sin towards the end of their lives . For if repentance on our death-bed seem so very late for the sins of our life ; what time shall be left to repent us of the sins we commit on our death-bed ? rule LXXIII When you comfort the afflicted , endeavour to bring them to the true love of God ; for he that serves God for Gods sake , it is almost impossible he should be oppressed with sorrow . rule LXXIV In answering the cases of conscience of the sick or afflicted people , consider not who asks , but what he asks ; and consult in your answers more with the estate of his soul , than the conveniency of his estate ; for no flattery is so fatal as that of the Physician or the Divine . rule LXXV If the sick person enquires concerning the final estate of his soul , he is to be reprov'd rather than answer'd ; only he is to be called upon to finish his duty , to do all the good he can in that season , to pray for pardon and acceptance ; but you have nothing to do to meddle with passing final sentences ; neither cast him down in despair , nor raise him up to vain and unreasonable confidences . But take care that he be not carelesly dismiss'd . rule LXXVI In order to these and many other good purposes , every Minister ought frequently to converse with his Parishioners ; to go to their houses , but always publickly , with witness , and with prudence , left what is charitably intended be scandalously reported : and in all your conversation be sure to give good example , and upon all occasions to give good counsel . VII . Of ministring the Sacraments , publick Prayers , and other duties of Ministers . rule LXXVII EVery Minister is oblig'd publickly or privately to read the Common Prayers every day in the week , at Morning and Evening ; and i● great . Towns and populous places conveniently inhabited , it must be read in Churches , that the daily sacrifice of Prayer and Thanksgiving may never cease . rule LXXVIII The Minister is to instruct the people , that the Baptism of their children ought not to be ordinarily deferr'd longer than till the next Sunday after the birth of the child ; left importune and unnecessary delay , occasion that the child die before it is dedicated to the service of God and the Religion of the Lord Jesus , before it be born again , admitted to the Promises of the Gospel , and reckon'd in the account of the second Adam . rule LXXIX Let every Minister exhort and press the people to a devout and periodical Communion , at the least three times in the year , at the great Festivals : but the devouter sort , and they who have leisure , are to be invited to a frequent Communion : and let it be given and received with great reverence . rule LXXX Every Minister ought to be well skill'd and studied in saying his Office , in the Rubricks , the Canons , the Articles , and the Homilies of the Church , that he may do his duty readily , discreetly , gravely , and by the publick measures of the Laws . To which also it is very useful that it be added , that every Minister study the ancient Canons of the Church , especially the Penitentials of the Eastern and Western Churches : let him read good Books , such as are approved by publick authority ; such which are useful , wise and holy ; not the scriblings of unlearned parties , but of men learned , pious , obedient and disinterested and amongst these , such especially which describe duty and good life , which minister to Faith and Charity , to Piety and Devotion ; Cases of Conscience , and solid expositions of Scripture . Concerning which learned and wise persons are to be consulted . rule LXXXI Let not a Curate of Souls trouble himself with any studies , but such which concern his own or his people duty ; such as may enable him to speak well , and to do well ; but to meddle not with controversies , but such by which he may be enabled to convince the gainsayers in things that concern publick peace and a good life . rule LXXXII Be careful in all the publick administrations of your Parish , that the poor be provided for . Think it no shame to beg for Christs poor members ; stir up the people to liberal alms by your word and your example . Let a collection be made every Lords-day , and upon all solemn meetings , and at every Communion ; and let the Collection be wisely and piously administred : ever remembring , that at the day of Judgment nothing shall publickly be proclaimed , but the reward of alms and mercy . rule LXXXIII Let every Minister be sure to lay up a treasure of comforts and advices , to bring forth for every mans need in the day of his trouble ; let him study and heap together Instruments and Advices for the promoting of every virtue , and remedies and arguments against every vice ; let him teach his people to make acts of virtue not onely by external exercise , but also in the way of Prayer and internal meditation . In these and all things else that concern the Ministers duty , if there be difficulty you are to repair to your Bishop for further advice , assistance and information . FINIS . Notes, typically marginal, from the original text Notes for div A63741-e1150 Heb. 7. 19. Ga. 3. 3. & Gal. 6. 12 , 13. Phil. 3. 34. Sed Belzebulis callida Commenta Christus destruit . De legib●● l , scire Prov : 28. 14. S. Hier. in comment . Isai. 8. Isidor . l. 13. Orig. cap. 13. Comman . in 12. Isai & l. 6. in Ezek. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legat. pro Christianis ▪ Notes for div A63741-e3860 Rom. 8. 13. Gal. 5. 16. Rom. 8. 7. 1 Joh. 3. 9. Matth. 7. 18. Heb. 12. 1. 1 Joh. 3. 8. 1 Joh. 4. 4. Mark. 9. 23. Ille laudatur , qui ut●coeperint statim interficit cogitata , & allidit ad petram . Notes for div A63741-e6240 * Rom. 3. 28. 4. 5. 5. 1. 10. 10. Gal. 2. 16. James 2. 9. 1 Cor. 13. 2. Tuscul. 1. Iames. 2. 14. Gal. 5. 6. Gal. 6. 15. 1 Cor. 7. 19. Isai. 57. 21. Exod. 25. 7. Heb. 12. 14. Titus 3. 8. Hebr. 6. 1. 1 Joh. 3. 8. Eph. 5. 25. Tit. 2. 11. John. 15. 2. Rom. 5. 8. 10. Rom. 8. 28. Rom. 4 ▪ 25. Ecclus. 31 ▪ Rom. 8. 10. Plaut . Captiv . Rom. 8. 29. Rom. 2. 6 7 , 8. Joh. 6. 28. 29. 2 Pet. 1. 5. 2 Thes. 3. 2. 1 Tim. 5. 8. Heb. 11. Ecclus. 32. 24. Panar . lib. 1. edit . Basil. p. 8. l. 46. 2 Tim. 2. 16. Instit l. 5. c. 9. Mark. 12. 24. Tit. 1. 16. 2 Thes. 2. 12. Lib. 3. Notes for div A63741-e9570 EP. 69. Jerem. 9. 1. Esa. 26. 12. 2 Thes. 3 : 1. Notes for div A63741-e9840 Cap. 24. 25. Epist. 73. ad Jubai . 1 Tim. 6. 14. * Rom. 12. 6. Eph : 4. 11. 1 Cor : 12. 28. * Acts 1. 25. 1 Tim. 5. 19. 1 Tit. 11. & 2 Titus 15. Cap. 2. v. 3. Gal. 1. 19. * 1 Cor. 8. 23. Philip. 2. 25. Psalm 45. 16. in 1 Cor. 12. in Psalm 44. Epist. 1. Simpronianum . Epist. 65. ad Rogat . Quast . V. & N. T. q. 197. Isa. 60.17 . Hunc locum etiam citat S. Clemens Ep. ad Cor. Neh. 11. 10. 2 Kin 11. 18. Numb . 4. 16. Epist. 2. ad Nep●● . Epistol . ad Evagriu● . Heb. 13 , 17 Acts 1. 25. Isai. 60. 17. 1 Pet. 5. 1. 5. Luke 22 , 27. Mark 10. 43. John 13. 13. Lib. 3. Tit. 1. 1 Tim. 1. 19 : 2 Tim. 3. 9. In Cap. 2. Zeph. Lib. 1. Ep. 4. Dial. adv . Lucifer . Eccle. 45. 26. Et 24 C. Concil Antioch . 1 Cor. 4. 1 , 2 , 3. Jer. 3. 15. Heb. 13. 7. Z●ch . 11. 7. Cap. 11. Prov. 6 ▪ 3 ▪ 4. D. Bernard . ad Henr. Episc. Senensem . 2 Tim. 2. J●r . 13. 20 : 21. Notes for div A63741-e15120 Nullum malum maj●● aut infeliciter feraci●● qu●m inobedic●tia . Seneca . 1 Tim. 2. 1. Prov. 16. 10. L. 8. cod . de veteri jure enucleando . Petr● Cellensis lib. de Conscientia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 12. 6 , 7 , 8 Seneca . * Rom. 16. 17. Seneca . Prov. 24. 34. Notes for div A63741-e17720 Ecclus. 5. 10. Vulg. Edit . Lat. Notes for div A63741-e18000 Psal. 111. 10. Psal. 119. Nazianz. ad Philagrium . 2 Pet. 1. 1 John 2. 27. 1 Cor. 2. 14. Eph. 5. 14. Prov. 10. 31 , 32. John. 14. 21. Rom. 1. 25 , 26. Eccl. 2. 26. John 14. 26 Lib. 2. Ethic. c. 1. Nullum bonum perfectè noscitur quod non perfectè amatur . Aug. lib 83. qu. de gratia Christi . Ecclus. 21. 11. Lib. de Con. summat . seculi inter opera . Ephrem Syri . Notes for div A63741-e23580 Synes . hym . 6. 1 Thes. 4 ▪ 16. John 5. 28. Dracuntim de opere Dei. Luke 14. 14. Rev. 20. 6. 1 Thes. 4. 16. Numb . 1. 46. 3. 39. Seld. Hist. of Tythes , c. 2. See Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tract . 25. in S. Matthew . De scriptor . Eccles. Epist. 30. Synes . Ep. 57. Notes for div A63741-e28450 a Tim. 1. 18. Il 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide 1. Cor. 15. 18. 1. Thess. 4. ●6 . Rev. 14. 13. John. 5. 24. 2 Cor. 5. 8 , & 6. 1 Thess. 5. 10. Prov. 2. 17. Notes for div A63741-e30930 2 Pet. 1. 5. 2 Pet. 1. 8. Heb. 12. 14. Gal. 6. 1. Numb . 16. 9. Psal. 50. 16 , 17. Psal. 107. 42. Psal. 51. 13. Amos 5. 10. Mal. 2. Ciccro Act. 5. in Verrem . Juvenal . Numb . 15. 5. Lev. 4. 35. Jer. 7. 16. 20. Exod. 30. 40. Ecclus. Micah . 3. 11. Jer. 7. 19. Mich. 3. 7. Levit 4. Numb . 15. Vide Origen homil . 2. in Levit. Geoponic . l. 14. Epist. 148. Notes for div A63741-e34840 Origen . Centrahaeres . Verbi non son● sed sensu sapiunt . Hilar. Isid Orig. l. 6. c. 14. John 10. 37. Rom. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Lib. 4. adv . Parmen . Ecclus. 6. 2. Notes for div A63741-e39250 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
A66053	----	Of the principles and duties of natural religion two books / by the Right Reverend Father in God, John, late Lord Bishop of Chester ; to which is added, A sermon preached at his funerals, by William Lloyd ... Wilkins, John, 1614-1672. 1675 Approx. 556 KB of XML-encoded text transcribed from 265 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A66053 Wing W2204 Wing L2705_PARTIAL ESTC R20334 12444342 ocm 12444342 62179 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66053) Transcribed from: (Early English Books Online ; image set 62179) Images scanned from microfilm: (Early English books, 1641-1700 ; 301:6) Of the principles and duties of natural religion two books / by the Right Reverend Father in God, John, late Lord Bishop of Chester ; to which is added, A sermon preached at his funerals, by William Lloyd ... Wilkins, John, 1614-1672. Lloyd, William, 1627-1717. Sermon preached at the funeral of John, late Lord Bishop of Chester. Tillotson, John, 1630-1694. 2 pts. ([23], 410, [4], 55 p.) : port. Printed by A. Maxwell for T. Basset, H. Brome, R. Chiswell ..., London : 1675. Preface signed: J. Tillotson. "A sermon preached at the funeral of ... John, late Lord Bishop of Chester" has special t.p., separate paging, and is cataloged separately at reel 1705:14. Page 24 faded in the filmed copy. Pages 14-39 photographed from Newberry Library copy and inserted at the end. Reproduction of original in Rutgers University Library. 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Funeral sermons. 2004-02 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-04 John Latta Sampled and proofread 2004-04 John Latta Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion OF the Principles and Duties OF NATURAL RELIGION : TWO BOOKS . By the Right Reverend Father in God , JOHN late Lord Bishop of CHESTER . To which is added , A SERMON Preached at his Funerals , by WILLIAM LLOYD , D. D. Dean of BANGOR , and Chaplain in Ordinary to His MAJESTY . LONDON , Printed by A. Maxwell , for T. Basset , H. Brome , R. Chiswell , at the George in Fleetstreet , the Gun at the West-end of St. Pauls , and the Rose and Crown in St. Pauls Church-Yard , 1675. THE PREFACE . THE ensuing Treatise is sufficiently recommended to the World by the Name of the Author , and needs nothing else to make way for its entertainment . I shall only therefore give a short account of these Remains of that learned and excellent Person , and of the particular design and intention of them . He was pleased by his Last Will to commit his Papers to my care , and out of his great friendship , and undeserved good opinion of me , to leave it wholly to my disposal , whether any , or what part of them , should be made publick . This Treatise , I knew , he always designed for that purpose ; and if God had been pleased to have granted him but a little longer life , he would have published it himself : And therefore though a considerable part of it wanted his last hand , yet neither could I be so injurious , to deprive the world of it , because it was less perfect than he intend ed it ; nor durst I be so bold , to attempt to finish a Piece designed and carried on so far by so great a Master . The first twelve Chapters were written out for the Press , in his life-time . The Remainder hath been gather'd and made up out of his Papers , as well as the Materials left for that purpose , and the skill of the Compiler would allow : So that it cannot be expected , that the Work should be of equal strength and beauty in all the parts of it . However , such as it is , I hope it may prove of considerable use and benefit to the World , and not altogether unworthy of its Author . The Design of it is threefold . First , To establish the great Principles of Religion , the Being of God , and a Future State ; by shewing how firm and solid a Foundation they have in the Nature and Reason of Mankind ; A work never more necessary than in this degenerate Age , which hath been so miserably over-run with Scepticisme and Infidelity . Secondly , To convince men of the natural and indispensable obligation of Moral Duties ; those I mean , which are comprehended by our Saviour under the two general Heads of the Love of God and of our Neighbour . For all the great Duties of Piety and Justice are written upon our hearts , and every man feels a secret obligation to them in his own Conscience , which checks and restrains him from doing contrary to them , and gives him peace and satisfaction in the discharge of his duty , or in case he offend against it fills him with guilt and terrour . And certainly it is a thing of very considerable use , rightly to understand the natural obligation of Moral duties , and how necessarily they flow from the consideration of God and of our selves . For it is a great mistake , to think that the obligation of them doth solely depend upon the Revelation of Gods VVill made to us in the Holy Scriptures . It is plain that Mankind was always under a Law , even before God had made any external and extraordinary Revelation ; else , how shall God judge the World ? how shall they to whom the Word of God never came be acquitted or condemned at the Great day ? For where there is no Law , there can neither be obedience nor transgression . It is indeed an unspeakable advantage which we who are Christians do enjoy , both in respect of the more clear and certain knowledg of our duty in all the branches of it , and likewise in regard of the powerful motives and assistance which our blessed Saviour in his Gospel offers to us , to enable and encourage us to the discharge of our Duty : But yet it is nevertheless very useful for us to consider the primary and natural obligation to piety and virtue , which we commonly call the Law of Nature ; this being every whit as much the Law of God , as the Revelation of his VVill in his Word ; and consequently , nothing contained in the Word of God , or in any pretended Revelation from Him , can be interpreted to dissolve the obligation of moral duties plainly required by the Law of Nature . And if this one thing were but well consider'd , it would be an effectual antidote against the pernicious Doctrines of the Antinomians , and of all other Libertine-Enthusiasts whatsoever : Nothing being more incredible , than that Divine Revelation should contradict the clear & unquestionable Dictates of Natural Light ; nor any thing more vain , than to fancy that the Grace of God does release men from the Laws of Nature . This the Author of the following Discourses was very sensible of , and wisely saw of what consequence it was to establish the Principles and Duties of Religion upon their true and natural foundation ; which is so far from being a prejudice to Divine Revelation , that it prepares the way for it , and gives it greater advantage and authority over the minds of men . Thirdly , To perswade men to the practice of Religion , and the vertues of a good life , by shewing how natural and direct an influence they have not , only upon our future blessedness in another VVorld , but even upon the happiness and prosperity of this present Life . And surely nothing is more likely to prevail with wise and considerate men to become Religious , than to be throughly convinced , that Religion and Happiness , our Duty and our Interest , are really but one and the same thing considered under several notions . J. TILLOTSON . THE Contents . FIRST BOOK : Of the Reasonableness of the Principles and Duties of Natural Religion . Chap. I. COncerning the several kinds of Evidence and Assent . Pag. 1. Chap. II. Two Schemes of Principles , relating to Practical things , whether Natural or Moral ; proposed in the method used by Mathematicians , of Postulata , Definitions and Axioms . p. 12. Chap. III. Some Propositions necessary to be premised for the removing of several prejudices in debates about Religion . p. 22. Chap. IV. Concerning the Existence of a Deity ; and the Arguments for it . 1. Arg. From the Universal Consent and agreement of Mankind : And the Objections against it answered . p. 36. Chap. V. 2. Arg. From the Original of the World. p. 62. Chap. VI. 3. Arg. From the admirable Contrivance of Natural things . p. 78. Chap. VII . 4. Arg. From Providence , and the Government of the World. p. 85. Chap. VIII . Concerning the Excellencies and Perfections of the Divine Nature : And first , of those which are commonly called Incommunicable ; namely , Simplicity , Unity , Immutability , Infiniteness , Immensity ,   Eternity . p. 100. Chap. IX . Of the Communicable perfections of God : And first of those which relate to the Divine Understanding , viz. Knowledg , Wisdom , particular Providence . p. 124. Chap. X. Of the Perfections relating to the Divine Will ; Goodness , Justice , Faithfulness . p. 135. Chap. XI . Of the Perfections belonging to the Powers and faculties of Acting , viz. Power , Dominion , Distribution of future Rewards and Punishments . p. 143. Chap. XII . Concerning the Duties of Religion naturally flowing from the consideration of the Divine Nature and Perfections : And first , of Adoration and Worship . p. 176. Chap. XIII . Of Faith or Affiance . p. 189. Chap. XIV . Of Love. p. 200. Chap. XV. Of Reverence and Fear . p. 216. Chap. XVI . Of Active Obedience to the Laws of God. p. 227. Chap. XVII . Of Passive Obedience ; or Patience and submission to the Will of God. p. 239. SECOND BOOK . Of the Wisdom of Practising the Duties of Natural Religion . Chap. I. SHewing in general , how Religion conduces to our happiness . p. 285. Chap. II. How it conduces to our present Happiness in this world : And first to the happiness of the Outward-man . 1. In respect of Health . p. 314. Chap. III. In respect of Liberty , Safety , and Quiet . p. 324. Chap. IV. In respect of our Estates and Possessions ; Riches . p. 330. Chap. V. In respect of Pleasure ; or the chearful enjoyment of outward blessings . p. 344. Chap. VI. In respect of Honour and Reputation . p. 353. Chap. VII . How Religion conduces to the Happiness of the Inward-man . As it tends to the perfecting and regulating of our Faculties ; and to the Peace and tranquility of our minds . p. 372. Chap. VIII . How Religion conduces to our Happiness in the next World. p. 388. Chap. IX . The conclusion of the whole , shewing the excellency of the Christian Religion and the advantages of it , both as to the knowledg and practice of our Duty , above the mere Light of Nature . p. 394. THE FIRST BOOK : Shewing The Reasonableness of the Principles and Duties of Natural Religion . CHAP. I. Concerning the several kinds of Evidence and Assent . I Intend , by Gods assistance , in this First Book , to treat concerning the Reasonableness and the Credibility of the Principles of Natural Religion , in opposition to that Humour of Scepticism and Infidelity , which hath of late so much abounded in the world , not only amongst sensual men of the vulgar sort , but even amongst those who pretend to a more than ordinary measure of wit and learning . In my entrance upon this work , I am sensible of what ill consequence it may be , to lay the stress of a weighty cause upon weak or obscure Arguments , which instead of convincing men , will rather harden and confirm them in their Errors . And therefore I cannot but think my self obliged in the management of this Argument , to use my utmost caution and endeavour , that it be done with so much strength and perspicuity , as may be sufficient to convince any man , who hath but an ordinary capacity , and an honest mind ; which are no other qualifications than what are required to the institution of men , in all kinds of Arts and Sciences whatsoever . In order to this , I judg it expedient to premise something concerning the several kinds and degrees of Evidence and Assent , and to lay down some common principles , which may serve as a foundation to the following Discourse . The several ways whereby men come to the knowledg or belief of any thing without immediate Revelation , are either by such Evidence of things as is more Simple , relating to the Senses , Outward . Inward . Understanding , arising either from the Nature of the things in themselves . Testimony of others concerning them . Mixed , relating both to the Senses and Understanding . I. By Senses I mean those faculties whereby we are enabled to discern and know such particular objects as are present . These are either 1. Outward , by which we can apprehend external objects , as when we see , or hear , or touch any thing presented to us . 2. Inward , by which we can discern internal objects , and are conscious to our selves , or sensible both of the impressions that are made upon our outward senses , and of the inward motions of our minds ; namely , our apprehensions , inclinations , and the power of determining our selves , as to our own Actions ; and by which we can at any time be assured of what we think , or what we desire , or purpose . II. By Understanding , I mean that faculty whereby we are enabled to apprehend the objects of Knowledg , Generals as well as Particulars , Absent things as well as Present ; and to judg of their Truth or Falshood , Good or Evil. That kind of Evidence may be said to arise from the nature of things , when there is such a Congruity or Incongruity betwixt the Terms of a Proposition , or the Deductions of one Proposition from another , as doth either satisfie the mind , or else leave it in doubt and hesitation about them . That kind of Evidence is said to arise from Testimony , when we depend upon the credit and relation of others for the truth or falshood of any thing . There being several things which we cannot otherwise know , but as others do inform us of them . As namely matters of fact , together with the account of Persons and Places at a distance . Which kind of Evidence will be more or less clear , according to the authority and credit of the Witness . Besides these , there is a mixed kind of Evidence relating both to the Senses and Understanding , depending upon our own observation and repeated trials of the issues and events of Actions or Things , called Experience . These are the several kinds of Evidence , whereby we attain to the knowledg or belief of things . The kinds of Assent proceeding from them are reducible to these two Heads . I. Knowledg or Certainty , which may be distinguished into three kinds , which I crave leave to call by the names of , Physical . Mathematical . Moral . II. Opinion or Probability . I. That kind of Assent which doth arise from such plain and clear Evidence , as doth not admit of any reasonable cause of doubting , is called Knowledg or Certainty . 1. I call that Physical Certainty which doth depend upon the Evidence of sense , which is the first and highest kind of Evidence , of which humane nature is capable . Nothing can be more manifest and plain to me , than that I now see somewhat which hath the appearance of such a colour or figure , than that I have in my mind such a thought , desire or purpose , and do feel within my self a certain power of determining my own actions , which is called Liberty . To say that we cannot tell whether we have Liberty because we do not understand the manner of Volition , is all one as to say , That we cannot tell whether we see or hear , because we do not understand the manner of sensation . He that would go about to confute me in any of these Apprehensions , ought to bring a Medium that is better known , and to derive his Argument from somewhat that is more evident and certain than these things are , unless he can think to overthrow and confute that which is more plain and certain , by that which is less plain and certain , which is all one , as to go about to out-weigh a heavy body by somewhat that is lighter , or to attempt the proving of ten to be more than eleven , than which nothing can be more absurd . 2. I call that Mathematical Certainty , which doth more eminently belong to Mathematical things , not intending hereby to exclude such other matters as are capable of the like certainty ; namely , all such simple abstracted beings , as in their own natures do lie so open , and are so obvious to the understanding , that every man's judgment ( though never so much prejudiced ) must necessarily assent to them . 'T is not possible for any man in his wits , ( though never so much addicted to Paradoxes ) to believe otherwise , but that the whole is greater than the part ; That contradictions cannot be both true ; That three and three make six ; That four is more than three . There is such a kind of Connexion betwixt the Terms of some Propositions , and some Deductions are so necessary as must unavoidably enforce our assent . There being an evident necessity that some things must be so , or not so , according as they are affirmed or denied to be , and that supposing our faculties to be true , they cannot possibly be otherwise , without implying a Contradiction . 3. I call that Moral Certainty , which hath for its object such beings as are less simple , and do more depend upon mixed circumstances . Which though they are not capable of the same kind of Evidence with the former , so as to necessitate every man's assent , though his judgment be never so much prejudiced against them ; yet may they be so plain , that every man whose judgment is free from prejudice will consent unto them . And though there be no natural necessity , that such things must be so , and that they cannot possibly be otherwise , without implying a Contradiction ; yet may they be so certain as not to admit of any reasonable doubt concerning them . Under each of these Heads there are several Propositions which may be styled Self-evident and first Principles . Self-evident , because they are of themselves so plain , as not to be capable of proof from any thing that is clearer or more known . First Principles , because they cannot be proved à priori ; That which is first can have nothing before it . Only they may receive some kind of Illustration , by Instances , and Circumstances , and by such Universal effects as do proceed from them ; and from the monstrous Absurdities that will follow upon the denial of them . Such deductions as do necessarily flow from these Principles have the same kind of Certainty , whether Physical , Mathematical , or Moral , with the Principles themselves from which they are deduced . The two first of these , namely , Physical and Mathematical Certainty may be styled Infallible ; and Moral Certainty may properly be styled Indubitable . By Infallible Certainty , I do not mean absolute infallibility , because that is an Incommunicable Attribute . And it were no less than a blasphemous arrogance , for any man to pretend to such a perfect unerring judgment on which the divine power it self could not impose . But I mean a Conditional infallibility , that which supposes our faculties to be true , and that we do not neglect the exerting of them . And upon such a supposition there is a necessity that some things must be so as we apprehend them , and that they cannot possibly be otherwise . By indubitable Certainty , I mean that which doth not admit of any reasonable cause of doubting , which is the only certainty of which most things are capable ; and this may properly be ascribed both to that kind of evidence arising from the Nature of things , and likewise to that which doth arise from Testimony , or from Experience . I am from the nature of the things themselves Morally certain , and cannot make any doubt of it , but that a mind free from passion and prejudice is more sit to pass a true judgment , than such a one as is byassed by affections and interests . That there are such things as Vertue and Vice. That Mankind is naturally designed for a sociable life . That it is most agreeable to reason and the common interests of those in society , that they should be true to their Compacts , that they should not hurt an innocent person , &c. And as for the evidence from Testimony which depends upon the credit and authority of the Witnesses , these may be so qualified as to their ability and fidelity , that a man must be a fantastical incredulous fool to make any doubt of them . And by this it is that I am sufficiently assured , That there was such a person as Queen Elizabeth ; That there is such a place as Spain . And so for the evidence of Experience , I am by that to a great degree assured of the succession of Night and Day , Winter and Summer . And have no such reason to doubt , whether the house wherein now I am , shall this next minute fall upon me , or the earth open and swallow it up , as to be in continual fear of such accidents . II. That kind of Assent which doth arise from such evidence as is less plain and clear , is called Opinion and Probability . When though the proofs for a thing may preponderate any thing to be said against it , yet they are not so weighty and perspicuous as to exclude all reasonable doubt and fear of the contrary . And this doth arise from a more imperfect and obscure representation and conception of things , either by our Senses or Understandings , by Testimony or by Experience . When the Evidence on each side doth equiponderate , this doth not properly beget any Assent , but rather a Hesitation or suspension of Assent . CHAP. II. Two Schemes of Principles relating to Practical things , whether Natural or Moral , proposed in the Method used by Mathematicians of Postulata , Definitions and Axioms . HAving premised these things in general , concerning several kinds of Evidences and Assents : I shall in the next place offer some particular Schemes of Principles , relating to Practical things , whether Natural or Moral , in the same way and method as is used in the Mathematics , consisting of Postulata , Definitions and Axioms . A Scheme of Natural Principles . Every thing is endowed with such a natural Principle , whereby it is necessarily inclined to promote its own preservation and well-being . That which hath in it a fitness to promote this end is called Good. And on the contrary that which is apt to hinder it is called Evil. Amongst which there are several degrees , according as things have more or less fitness to promote or hinder this end . The lessening or escaping of Evil is to be reckoned under the notion of Good. The lessening or loss of Good is to be reckoned under the notion of Evil. That which is Good is to be chosen and prosecuted , that which is Evil to be avoided . The greater Good is to be preferred before the less , and the lesser Evil to be endured rather than the greater . Such kinds of things or events , whether Good or Evil , as will certainly come to pass , may fall under computation , and be estimated as to their several degrees , as well as things present . Because when such a space of time is elapsed , that which is now future , will become present . Which is the ground of mens dealing for Reversions . And thus likewise is it for such things as may probably come to pass ; Though this probability should be somewhat remote . It is counted a valuable thing , and may be estimated at a certain rate , for a man to be one amongst four or five equal Competitors for a place , to be the fourth or fifth expectant of an inheritance ; though in such cases there be the odds of three or four to one , yet the price that is set upon this , may be so proportioned , as either to reduce it to an equality , or make it a very advantageous bargain . A present Good may reasonably be parted with , upon a probable expectation of a future Good which is more excellent . Which is the case of Merchants , who have large estates in their own possession , which they may safely keep by them ; and yet chuse to venture them upon a thousand hazards , out of an apprehension that there is a greater probability of their gaining , than of their losing by such adventures . And this would be much more reasonable , if besides the probability of gaining by these adventures , there were the like probability of their being utterly undone and ruined , if they should neglect or refuse to venture . The greater the advantage is , the more reasonable must it be to adventure for it . If it be reasonable for a man to run the venture of 20 l. for the gain of a hundred pounds , much more for a thousand . The reason why men are moved to believe a probability of gain by adventuring their stocks into such Forraign Countries as they have never seen , and of which they have made no trial , is from the Testimony of other Credible persons , who profess to have known those places , and the advantages of traffick thither by their own experience . And this is generally accounted a sufficient argument to perswade others unto the like trials . The reason which moved men to adventure for the first discovery of unknown Countries , is , because they had fair probabilities to perswade them , that there were such places , which would probably afford very gainful Traffique . And upon the same ground , if any considerable number of men , such whom we esteem the most wise and the most honest , should assure us , that they did firmly believe , ( though they did not know it by experience ) , that there was such an undiscovered Country , to which if men would make any ventures , their gains would be a thousand times more than could be expected by any other way of Traffique ; and that upon this perswasion . they themselves did resolve to venture their estates , and should withal offer such arguments for the reasonableness of what they assert , as to any men , whose judgments were unprejudiced , would render it much more probable than the contrary : In this case , he that would act rationally , according to such rules and principles as all mankind do observe in the government of their actions , must be perswaded to do the like , unless he would be counted foolish , and one that did affect singularity . A present Evil is to be endured , for the avoiding of a probable future Evil , which is far greater . Which is the reason of mens undergoing the mischiefs and hardships of War , the charges and vexations of Law-suits , the trouble of Fasting and Physick . A man will endure the pain of hunger and thirst , and refuse such meats and drinks as are most grateful to his appetite , if he be perswaded that they will endanger his health , especially if he believe that they are poisoned . He will chuse to take nauseous offensive Physick , upon a probable expectation , that he may thereby prevent or cure a dangerous sickness . The greater the Evil is , the more reason is there to venture the loss of a less Good , or the suffering of a less evil , for the escaping of it . A Scheme of Moral Principles . There are several kinds of Creatures in the world , and several degrees of dignity amongst them , some being more excellent than others , Animate more than Inanimate , Sensitives more than Vegetatives , and Men more than Brutes . It is a greater preheminence to have life , than to be without it ; to have life and sense , than to have life only ; to have life , sense , and reason , than to have only life and sense . That which doth constitute any thing in its being , and distinguish it from all other things , is called the Form or Essence of such a thing . That state or condition by which the nature of any thing is advanced to the utmost perfection of which it is capable according to its rank and kind , is called the chief end or happiness of such a thing . The nature of Plants doth consist in having a Vegetative Soul , by which they receive nourishment and growth , and are enabled to multiply their kind . The utmost perfection which this kind of Being is capable of , is to grow up to a state of maturity , to continue unto its natural period , and to propagate its kind . The nature of Brutes ( besides what is common to them with Plants ) doth consist in having such faculties , whereby they are capable of apprehending external objects , and of receiving pain or pleasure from them . The perfection proper to these doth consist in sensitive pleasures , or the enjoying of such things as are grateful to their appetites and senses . The nature of Man ( besides what is common to him with Plants and Brutes ) doth consist in that faculty of Reason , whereby he is made capable of Religion , of apprehending a Deity , and of expecting a future state of rewards and punishments . Which are capacities common to all mankind , notwithstanding the utmost endeavours that can be used for the suppressing of them ; and which no other Creature in this visible world , except Man , doth partake of . The happiness of man doth consist in the perfecting of this faculty ; that is , in such a state or condition as is most agreeable to reason , and as may entitle him to the Divine favour , and afford him the best assurance of a blessed estate after this life . That which every man doth and must propose unto himself , is the being in as good a condition as he is capable of , or as is reasonable for him to expect . And the desire of this is not properly a duty or a moral vertue , about which men have a liberty of Acting , but 't is a natural principle , like the descent of heavy bodies , it flows necessarily from the very frame of our natures ; men must do so , nor can they do otherwise . The Customary Actions of men , considered as Voluntary , and as capable of Reward or Punishment , are styled Moral . As that which hath a fitness to promote the Well-fare of man considered as a Sensitive Being , is styled Natural Good ; so that which hath a fitness to promote the Well-fare of man as a Rational voluntary and free Agent , is styled Moral Good. And the contrary to it Moral Evil. That which is morally good is to be desired and prosecuted , that which is evil is to be avoided . The greater congruity or incongruity there is in any thing to the reason of Mankind , and the greater tendency it hath , to promote or hinder the perfection of mans nature , so much greater degrees hath it of moral Good or Evil. To which we ought to proportion our Inclination or Aversion . There is in some things such a natural decency and fitness , as doth render them most agreeable to our reason , and will be sufficient to recommend them to our practice , abstracting from all considerations of Reward . As in loving those who are kind to us , and from whom we receive benefit : In compensating Good with Good , and not with Evil. It is most suitable both to the Reason and Interest of mankind , that every one should submit themselves to him , upon whom they depend for their Well-being , by doing such things as may render them Acceptable to him . It is a desireable thing for a man to have the assistance of others in his need and distress . And 't is not reasonable for him to expect this from others , unless he himself be willing to shew it to others . The rational nature and the Perfection belonging to it being more noble than the Sensitive , Therefore Moral Good is to be preferred before Natural , and that which is Morally Evil is more to be hated and avoided , than that which is Natural . A present Natural Good may be parted with upon a probable expectation of a future Moral good . A present Natural Evil is to be endured for the probable avoiding of a future Moral Evil. CHAP. III. Some Propositions necessary to be premised for the removing of several prejudices in Debates about Religion . BEsides what hath been already suggested concerning the first foundations to be laid , in order to a discourse about Natural Religion , I shall in the next place offer to consideration these seven following Propositions , as being very proper to prevent or obviate the Cavils of Sceptical captious men . 1. Such things as in themselves are equally true and certain , may not yet be capable of the same kind or degree of Evidence as to us . As for instance , That there was such a man as King Henry the Eighth , that there are such places as America , or China . I say these things may in themselves be equally true and certain with those other matters , That we now see and are awake , That the three Angles in a Triangle are equal to two right ones . Though for the first of these we have only the testimony of others , and humane tradition , whereas for the other we have sensitive proof , and Mathematical demonstration . And the reason is because all Truths are in themselves equal , according to that ordinary Maxim , Veritas non recipit magis & minus . And therefore nothing can be more irrational than for a man to doubt of , or deny the truth of any thing , because it cannot be made out , by such kind of proofs of which the nature of such a thing is not capable . A man may as well deny there is any such thing as Light or Colour , because he cannot hear it ; or sound , because he cannot see it , as to deny the truth of other things because they cannot be made out by sensitive or demonstrative proofs . The kinds of Probation for several things being as much disproportioned , as the objects of the several senses are to one another . 2. Things of several kinds may admit and require several sorts of proofs , all which may be good in their kind . The Philosopher hath long ago told us , that according to the divers nature of things , so must the Evidences for them be ; and that 't is an argument of an undisciplined wit not to acknowledge this . He that is rational and judicious will expect no other kind of Arguments in any case than the subject-matter will bear . H●w incongruous would it be for a M●●●●●atician to perswade with eloquence , to 〈◊〉 all imaginable insinuations and 〈◊〉 that he might prevail with his hearers to believe that three and three make six . It would be altogether as vain and improper in matters belonging to an Orator to pretend to strict Demonstration . All things are not capable of the same kind of Evidence . Though the Conclusions in Mathematicks , by reason of the abstracted nature of those Sciences , may be demonstrated by the clearest and most unquestionable way of Probation to our reason , yet it is not rational to expect the like proof , in such other matters as are not of the like nature . This he himself applys to Moral things , which being not of such simple abstracted naturès , but depending upon mixed circumstances , are not therefore capable of such kind of Demonstrative proofs . 'T is a saying of Jamblicus , That demonstrations are not to be expected in matters concerning God and divine things . Nor is this any greater prejudice to the certainty of such things , than it is that God is invisible . And thus likewise it is , for the same reason , with many particular conclusions in Natural Philosophy . And as for matters of Fact , concerning Times , Places , Persons , Actions , which depend upon story and the relation of others , these things are not capable of being proved by such scientifical Principles as the others are . Now no sober man can deny but that several things in Moral and in Natural Philosophy are in themselves as absolutely and as certainly true , and as firmly believ'd by us , as any Mathematical principle or conclusion can be . From whence I infer this , That it is not , ought not to be , any prejudice to the Truth or Certainty of any thing , that it is not to be made out by such kind of proofs , of which the nature of that thing is not capable , provided it be capable of satisfactory proofs of another kind . 3. When a thing is capable of good proof in any kind , men ought to rest satisfy'd in the best evidence for it , which that kind of things will bear , and beyond which better could not be expected , supposing it were true . They ought not to expect either sensible proof , or demonstration for such matters as are not capable of such proofs , supposing them to be true . Because otherwise nothing must be assented to and believed , but that which hath the highest Evidence : All other things being to be looked upon , as uncertain and doubtful , and wholly excluded from all possibility of being known . And at this rate , men must believe nothing at all in story , because such things cannot be demonstrated ; and 't is possible that the rest of Mankind might have combined together to impose upon them by these relations . And how abhorrent such Sceptical Principles must needs be to common reason , I need not say . Those who will pretend such kind of grounds for their disbelief of any thing , will never be able to perswade others , that the true cause why they do not give their Assent is because they have no reason for it , but because they have no mind to it . Nolle in causa est , non posse praetenditur . And on the other side , when we have for the proof of any thing , some of the highest kinds of Evidence , in this case it is not the suggestion of a meer possibility , that the thing may be otherwise , that ought to be any sufficient cause of doubting . To which I shall only add , that we may be unquestionably sure of many things as to their existence , and yet we may not be able to explain the nature of them . No man in his wits can make any doubt , whether there be such things as Motion , and Sensation , and Continuity of Bodies : And yet these things are commonly esteemed inexplicable . So that our not being able to see to the bottom of things , and to give a distinct account of the nature and manner of them , can be no sufficient cause to doubt of their being . 4. The mind of man may and must give a firm assent to some things , without any kind of hesitation or doubt of the contrary , where yet the Evidences for such things are not so infallible , but that there is a possibility , that the things may be otherwise . ( i. e. ) There may be an indubitable certainty , where there is not an infallible certainty . And that kind of certainty which doth not admit of any doubt , may serve us as well to all intents and purposes , as that which is infallible . A man may make no doubt , whether he himself were baptized , whether such persons were his parents , of which yet he can have no other Evidence than Tradition , and the Testimony of others . Who is there so wildly Sceptical as to question , whether the Sun shall rise in the East , and not in the North or West , or whether it shall rise at all : Because the contrary is not impossible , and doth not imply any Contradiction ? Suppose that in digging of the Earth amongst some ancient ruins , a man should find a round flat piece of Metal , in the exact shape of an old Medal , with the Image and Inscription of one of the Roman Emperours . Or suppose he should dig up a large stone , of the shape of an ancient Tomb-stone , with a distinct Inscription upon it , of the name and quality of some person said to be buried under it . Can any rational man doubt , whether one of these were not a piece of Coyn , and the other a Grave-stone ? or should a man be bound to suspend his assent and belief of this , barely upon this ground , because 't is possible that these might have been the natural shapes of that particular Metal and Stone , and that those which seem to be letters or figures engraven or embossed upon it , may be nothing else but some casual dents or cavities , which by the various motions and temper of the matter did happen to them , amongst those many millions of other figures which they were capable of ? Who would not think such a man to be strangely wild , and irrational , who could frame to himself any real scruples from such Considerations as these ? Why , 't is the same kind of absurd dotage that Scepticks in Religion are guilty of , in suspending their assent meerly upon this ground , because some Arguments for it do not so infallibly conclude , but that there is a possibility things may be otherwise . He that will raise to himself , and cherish in his mind , any real doubts , according to the meer possibility of things , shall not be able to determine himself to the belief or practice of any thing . He must not stay within doors , for fear the house should fall upon him , for that is possible : nor must he go out , lest the next man that meets him should kill him , for that also is possible . And so must it be for his doing or forbearing any other action . Nay I add further , that man is sure to be deceived in very many things , who will doubt of every thing , where 't is possible he may be deceived . I appeal to the common judgment of Mankind , whether the humane nature be not so framed , as to acquiesce in such a Moral certainty , as the nature of things is capable of ; and if it were otherwise , whether that Reason which belongs to us , would not prove a burden and a torment to us , rather than a priviledg , by keeping us in a continual suspense , and thereby rendring our conditions perpetually restless and unquiet ? Would not such men be generally accounted out of their wits , who could please themselves , by entertaining actual hopes of any thing , meerly upon account of the possibility of it ; or torment themselves with actual fears , of all such evils as are possible ? Is there any thing imaginable more wild and extravagant amongst those in Bedlam , than this would be ? Why , Doubt is a kind of fear , and is commonly styled formido oppositi , and 't is the same kind of madness for a man to doubt of any thing , as to hope for , or fear it , upon a meer possibility . 5. 'T is sufficient that matters of Faith and Religion be propounded in such a way , as to render them highly credible , so as an honest and teachable man may willingly and safely assent to them , and according to the rules of Prudence be justified in so doing . Nor is it either Necessary or Convenient , that they should be established by such cogent Evidence , as to necessitate assent . Because this would not leave any place for the vertue of Believing , or the freedom of our obedience ; nor any ground for Reward and Punishment . It would not be thank-worthy for a man to believe that which of necessity he must believe , and cannot otherwise chuse . Rewards and Punishments do properly belong to free Actions , such as are under a mans power , either to do or forbear ; not to such as are necessary . There is no more reason to reward a man for believing that four is more than three , than for being hungry or sleepy ; Because these things do not proceed from choice , but from natural necessity . A man must do so , nor can he do otherwise . I do not say , That the Principles of Religion are meerly probable , I have before asserted them to be Morally certain . And that to a man who is careful to preserve his mind free from prejudice , and to consider , they will appear unquestionable , and the deductions from them demonstrable : But now because that which is necessary to beget this certainty in the mind , namely , impartial Consideration , is in a mans power , therefore the belief or disbelief of these things is a proper subject for Rewards and Punishments . There would be little reason for the Scripture so much to magnifie the Grace of Faith , as being so great a vertue and so acceptable to God , if every one were necessitated to it , whether he would or no. And therefore God is pleased to propose these matters of belief to us in such a way , as that we might give some Testimony of our teachable dispositions , and of our obedience by our assent to them . Ut sermo Evangelii tanquam lapis esset Lydius , ad quem ingenia sanabilia explorarentur , as the Learned Grotius speaks concerning the Doctrine of the Gospel , whereby God was pleased as with a Touch-stone to prove and try what kind of tempers men are of , whether they are so ingenuous as to accept of sufficient Evidence , in the confirmation of a holy Doctrine . And the Scripture doth in several places make use of the word Faith , according to this notion of it , as it consists in a readiness of mind to close with and give assent unto things upon such evidence as is in it self sufficient . To which purpose is that expression of our Saviour to Thomas , Blessed are they that have not seen and yet have believed , Joh. 20. 29. Signifying it to be a more excellent commendable and blessed thing for a man to yield his assent , upon such evidence as is in it self sufficient , without insisting upon more ; It denotes good inclinations in men towards Religion , and that they have worthy thoughts of the Divine power and goodness , when they are willing to submit unto such arguments in the confirmation of a holy doctrine , as to unprejudiced persons are in themselves sufficient to induce belief . It was this disposition that was commended in the Bereans , for which they are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more ingenuous , teachable and candid , more noble than others , Because they received the word with all readiness of mind . ( i. e. ) Were ready and willing to assent to the Gospel , upon such evidence as was in it self sufficient to convince reasonable and unprejudiced men . And on the other side , it was the want of this disposition which is condemned , Mat. 13. 58. where 't is said that our Saviour did not many mighty works in his own Country , because of their unbelief : ( i. e. ) That prejudice which there was upon them , by their knowledg of his mean parentage and birth , and their ignorance of his Divine commission and high calling , did indispose them for an equal judgment of things , and render them unteachable . And having tried this by doing some mighty works amongst them he would not do many , because of their incapacity of receiving benefit by them . Wicked men are in the Scripture phrase styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filii insuasibilitatis , unperswadable men , such as no reason can convince . And else-where they are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate unreasonable men . But the word may signifie absurd , contumacious persons , who are not to be fixed by any Principles , whom no Topics can work upon , being directly opposite to this vertue of Faith , as appears by the next clause , For all men have not Faith. Supposing Mankind to be endowed ( as all other things are ) with a natural principle , whereby they are strongly inclined to seek their own preservation and happiness ; and supposing them to be rational and free Creatures , able to judg of , and to chuse the means conducing to this end : Nothing can be more reasonable in this case , than that such Creatures should be under the obligation of accepting such evidence , as in it self is sufficient for their conviction . 6. When there is no such evident certainty , as to take away all kind of doubting ; in such cases , a judgment that is equal and impartial must incline to the greater probabilities . That is no just ballance , wherein the heaviest side will not preponderate . In all the ordinary affairs of life men use to guide their Actions by this Rule , namely , to incline to that which is most probable and likely , when they cannot attain to any clear unquestionable certainty . And that man would be generally counted a fool who should do otherwise . Now let it be supposed , that some of the great Principles in Religion , should not seem to some men altogether so evident as to be wholly unquestionable , yet ought their assent still to incline to the greater probability . When it is said to be a duty for men to believe any thing , or to acquiesce in such kind of Evidence as is sufficient for the proof of it : The meaning is not , as if there were any moral obligation upon the Understanding , which is proper only unto the Will ; but the meaning is , That men should be careful to preserve their minds free from any wilful prejudice and partiality , that they should seriously attend to , and consider the Evidence proposed to them , so as to take a just estimate of it . For though it be true , that the judgments of men must by a natural necessity , preponderate on that side where the greatest Evidence lies ; supposing the mind to be equally disposed , and the ballance to be just ; yet must it withal be granted to be a particular virtue and felicity to keep the mind in such an equal frame of judging . There are some men , who have sufficient abilities to discern betwixt the true difference of things ; but what through their vicious affections and voluntary prejudices , making them unwilling that some things should be true ; what through their inadvertency or neglect to consider and compare things together , they are not to be convinced by plain Arguments ; not through any insufficiency in the evidence , but by reason of some defect or corruption in the faculty that should judg of it . Now the neglect of keeping our minds in such an equal frame , the not applying of our thoughts to consider of such matters of moment , as do highly concern a man to be rightly informed in , must needs be a vice . And though none of the Philosophets ( that I know of ) do reckon this kind of Faith ( as it may be styled ) , this teachableness and equality of mind in considering and judging of matters of importance , amongst other intellectual virtues ; yet to me it seems , that it may justly challenge a place amongst them ; and that for this reason , because the two extremes of it by way of Excess and Defect , I mean the assenting unto such things upon insufficient Evidence which is called Credulity , and the not assenting unto them upon sufficient Evidence , which is called Incredulity or unbelief , are both of them Vices . Now where the Excess and Defect do make Vices , or such things as ought not to be , there the Mediocrity must denote something that ought to be , and consequently must be a Virtue , and have in it the obligation of Duty . 7. If in any matter offered to Consideration , the probabilities on both sides be supposed to be equal : ( In this case , though an impartial judgment cannot be obliged to incline to one side rather than to the other , because our Assent to things must by a Necessity of Nature , be proportioned to our Evidence for them ; And where neither side doth preponderate , the ballance should hang even ) Yet even in this case , men may be obliged to order their Actions in favour of that side , which appears to be most safe and advantageous for their own interest . Suppose a man travelling upon the Road to meet with two doubtful ways , concerning neither of which he can have any the least probability to induce him to believe that one is more like to be the true way to his journey's end , than the other ; only he is upon good grounds assured , that in one of these ways he shall meet with much trouble , difficulty , danger , which the other is altogether free from : In this case , though a man be not bound to believe that one of them is a truer way than the other , yet is he obliged in prudence to take the safest . Nay I add further , If the probabilities on the one hand should somewhat preponderate the other , yet if there be no considerable hazard on that side which hath the least probability , and a very great apparent danger in a mistake about the other : In this case , prudence will oblige a man to do that which may make most for his own safety . These are those preparatory Principles which I thought fit to premise , as a necessary foundation for any debate with captious men about these first grounds of Religion . And they are each of them ( I think ) of such perspicuity , as to need little more than the bare Proposal of them , and the Explication of their Terms , to evince the truth of them . CHAP. IV. Concerning the Existence of a Deity , and the Arguments for it . The I. Argument , From the universal consent and agreement of Mankind ; and the Objections answered . THese things being premised , I betake my self to that which was at first proposed as the chief design of this Book , namely , to prove the Reasonableness and the Credibility of the Principles of Natural Religion . By Religion , I mean that general habit of Reverence towards the Divine nature , whereby we are inabled and inclined to worship and serve God after such a manner as we conceive most agreeable to his will , so as to procure his favour and blessing . I call that Natural Religion , which men might know , and should be obliged unto , by the meer principles of Reason , improved by Consideration and Experience , without the help of Revelation . This doth comprehend under it , these three principal things : 1. A belief and an acknowledgment of the Divine Nature and Existence . 2. Due apprehensions of his Excellencies and Perfections . 3. Suitable Affections and Demeanour towards him . Concerning each of which I shall treat in order . I. There must be a firm belief of the Divine Nature and Existence . Primus est Deorum culius , Deos credere , saith Seneca . Answerable to that of the Apostle , He that comes to God , must believe that he is . Now that this is a point highly credible , and such as every sober rational man , who will not offer violence to his own faculties , must submit unto , I shall endeavour to evince by the plainest Reason . In treating concerning this Subject , which both in former and later times hath been so largely discussed by several Authors , I shall not pretend to the invention of any new arguments , but content my self with the management of some of those old ones , which to me seem most plain and convincing . Namely , from 1. The Universal consent of Nations , in all places and times . 2. The Original of the World. 3. That excellent contrivance which there is in all natural things . 4. The Works of Providence in the Government of the World. 1. From the Universal Consent of Nations in all places and times , which must needs render any thing highly credible to all such as will but allow the human nature to be Rational , and to be naturally endowed with a Capacity of distinguishing betwixt Truth and Falshood . It is laid down by the * Philosopher as the proper way of Reasoning from Authority , That what seems true to some wise men , may upon that account be esteemed somewhat probable ; what is believed by most wise men , hath a further degree of probability ; what most men , both wise and unwise , do assent unto , is yet more probable : But what all men have generally consented to , hath for it the highest degree of evidence of this kind , that any thing is capable of : And it must be monstrous arrogance and folly for any single persons to prefer their own judgments before the general suffrage of Mankind . It is observed by AElian , That the notions concerning the Existence and Nature of God , and of a future state , were more firmely believed , and did usually make deeper impression upon the illiterate Vulgar , who were guided by the more simple dictates of Nature , than upon several of the philosophers , who by their art and subtilty were able to invent disguises , and to dispute themselves into doubts and uncertainties concerning such things as might bring disquiet to their minds . That all Nations of men now do , and have formerly owned this Principle , may appear both from present experience , and the History of other Times and Places . And here I might cite abundance of the best Authors that are extant , concerning the truth of this in all other Ages and Nations . But for brevity's sake I shall mention only two , Tully and Seneca . Quae gens est , aut quod genus hominum , quod non habeat sine doctrinâ , anticipationem quandam Deorum , quam appellat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus . What kind of men are there any where , who have not of themselves this prenotion of a Deity ? And in another place : Nulla gens est , neque tam immansueta neque tam fera , quae non etiamsi ignoret qualem habere Denm deceat , tamen habendum sciat . Amongst all mankind there is no Nation so wild and barbarous , who though they may mistake in their due apprehensions of the nature of God , do not yet acknowledg his being . And elsewhere : Nulla est gens tam fera , nemo omnium tam immanis , cujus mentem non imbuerit Deorum timor . There is no Nation so immensely barbarous and savage , as not to believe the existence of a Deity , and by some kind of services to express their adoration of him . So Seneca , Nulla gens usquam est , adeo extra leges moresque projecta , ut non aliquos Deos credat . There is no where any Nation so utterly lost to all things of Law and Morality , as not to believe the existence of God. He that shall traverse over all this habitable Earth , with all those remote corners of it , reserved for the discovery of these later Ages , may find some Nations without Cities , Schools , Houses , Garments , Coin ; but none without their God. They may , and do vastly differ in their Manners , Institutions , Customs : But yet all of them agree in having some Deity to worship . And besides this Universality as to Nations and Places , it hath been so likewise as to Times . Religion was observed in the beginning of the World , before there were Civil Laws amongst men , I mean any other than the meer wills of their Princes and Governours . The Works of Moses are by general consent acknowledged to be the most ancient Writings in the world . And though the design of them be to prescribe Doctrines and Rules for Religion , yet there is nothing offered in them by way of proof or perswasion concerning the Existence of God ; but it is a thing taken for granted , as being universally acknowledged and believed . Nor do we read that any of the other Ancient Law-givers or founders of Commonwealths , who thought fit to prescribe Rules for the Worship of God , have endeavoured to perswade the people concerning his Being ; which yet had been most necessary , if any doubt or question had then been made of it ; as being the very foundation of Religion , and a disposition so requisite to qualifie men for Society and Government . And as it hath been thus in former times , so is it now amongst the Nations more lately discovered , and not known to former Ages . 'T is excellently said by Tully , Opinionum commenta delet dies , Naturae judicia confirmat : That time wears out the fictions of Opinion , and doth by degrees discover and unmask the fallacy of ungrounded perswasions , but confirms the dictates and sentiments of Nature ; and 't is a good sign that those Notions are well established which can endure the Test of all Ages . There are two things may be objected against this Argument . 1. That there is no such Universal Consent as is pretended . 2. If there were , This would signifie but little , because it may as well be urged for Polytheism and Idolatry . 1. That there is no such Universal Consent as is pretended , Because there are some Nations in the world so wild and savage , as not to acknowledg any Deity ; which by several Historians is reported of the Cannibals in America , and the Inhabitants of Soldania in Africk , who are so sottish and grosly ignorant , that they differ very little from Brutes , having scarce any thing amongst them of Civil Policy , and nothing at all of Religion , or any publick Assemblies for Worship : Besides such particular persons , pretending to Learning and Philosophy , as in several Ages have openly asserted , and professedly maintained Atheistical Principles , as Diagoras , Theodorus , Pherecides , and others are said to have done . To this it may be said , that supposing these reports to be true , There may almost in all kinds be some few instances , besides and against the general course of things , which yet can no more be urged as prejudices against the common and most usual order belonging to them , than Prodigies may to prove , that there is no Regularity in the Laws of Nature . Is there any Equity or the least colour of Reason in this ? For a man to take an Essay of the nature of any species of things from such particular instances , as in their kinds are monstrous ? Because beasts may sometimes be brought forth with five legs , and it may be two heads , is it reason therefore to conclude , that no other shape is natural to their kind ? Specimen naturae cujuslibet , a naturâ optimâ sumendum est , ( saith Tully ) The Essay of any kind is rather to be taken from the best and most usual , than from the worst and most depraved part of it . Will it therefore follow , that Honey is not naturally sweet to our taste , because a sick palate doth not judg it to be so ? Such dissolute persons , as are altogether immersed in sensuality , whereby they have besotted their judgments , cannot be looked upon as the most competent instances of what belongs to Humane nature . Where there is either a defect of reason , or a gross neglect in exciting a mans natural faculties , or improving his reason , by a due consideration of such consequences as do most naturally result from it : In such cases , it cannot otherwise be expected , but that he must come short of that knowledg which he is naturally capable of , and should have , were it not for these defects . Some men are born blind , or have lost their sight , will it hence follow , that there is no such thing in nature as Light or Colour ? Others are Lunaticks or Ideots , should any man from hence infer , that there is no such thing as Reason ? No man may raise any doubt from such instances as these , but he that will make it a serious Question , Who are the mad men , whether those in Bedlam , or those out of it ? Whether Ideots are not the wisest of men , and all others the veryest fools , according as they are at the widest distance from them ? Can that man be thought to need any further confutation or pursuit , who is forced to fly to such a retreat ? As for those instances of particular persons , whom stories deliver down to us , as being professed Atheists , it may be said . 1. 'T is plain , that some of these were counted Atheists and Despisers of Religion , because they did endeavour to confute the fopperies of the Heathen worship , and deny the Sun and Moon , and the several Idols that were adored in their Countries , to be true Gods : The loose and vitious Poets , having so far debaucht the understandings of the Vulgar , in those darker ages , as to make them believe vile and filthy things of their Gods , unsuitable to all Principles of sobriety and common reason . Upon this , several men , who were more judicious and virtuous than others , thought themselves obliged to reclaim the people from such mischievous fopperies : In order to which , besides the more serious arguments which they made use of , they did likewise by jeers and scoffs endeavour to render these vitious Deities contemptible , and to deride them out of the world . And for this were they by the foolish superstitious multitude counted Atheists , which was the case of Anaxagoras , Socrates , and others . 2. Let it be supposed , that some men have declared a disbelief of the Divine nature in general ; yet as there have been always some monsters amongst men , in respect of their Bodies , so may there be likewise in respect of their minds . And this no prejudice to the standing laws of Nature . And besides it ought to be considered , that the same stories which mention such persons as profest Atheists , do likewise give an account of divers signal judgments , whereby they were witnessed against from Heaven . 3. But I add further , There never yet was any such person , who had any full and abiding conviction upon his mind , against the Existence of God. Mentiuntur qui dicunt se non sentire esse Deum , nam etsi tibi affirment interdin , noctu tamen & sibi dubitant . They lye who say that they believe there is no God ( saith Seneca ) though they may profess this somewhat confidently in the day-time , when they are in company , yet in the night and alone they have doubtful thoughts about it . 'T is their wish , but not their opinion . The interest of their guilt doth make them desire it . But they are never able with all their endeavours wholly to extinguish their natural notions about it . Witness those continual fears and terrors , whereunto such kind of men are above all others most obnoxious . The second Objection was , That if the consent of Nations be a sufficient evidence to prove the Existence of God , it may as well prove Polytheism and Idolatry , for which the like consent may be pleaded . To this two things may be answered : 1. Though the Unity of the Godhead , and the unfitness of worshipping him by Idols , be discoverable by the light of nature ; yet these things are not so immediate , and so obvious to every ones understanding as the Being of God is , but will require some deeper consideration , and some skill in the rules of reasoning . Now it could not be reasonably expected , that either the generality , or any considerable number of the Vulgar , should attain to such a degree of knowledg as their own natural reason , duly exercised and improved , might have furnished them with . Partly by reason of the prejudice of Education , which must needs incline them to acquiesce in what is delivered down to them , as the belief or practice of their Forefathers ; and consequently hinder them from an impartial enquiry into the nature of things : But chiefly for want of sufficient leisure to apply themselves to the business of contemplation , by reason of their being immersed in the affairs of the World , either pleasures , ambition , riches , or else being wholly taken up with cares , about providing the necessaries of life for themselves and their families ; which must needs much divert them , from the serious consideration of things , and hinder them from the improvement of their natural light to all the due consequences of it . 2. The most considering and the wisest men in all Ages and Nations , have constantly differed from the Vulgar in their thoughts about these things , believing but one supreme Deity , the Father of all other subordinate Powers : — Hominum sator atque Deorum . Whom they called Jupiter or Jove , with plain reference to the Hebrew name Jehovah . And to this one God did they ascribe several names , according to those several virtues they suppos'd to be in him , or benefits they expected from him . Bacchus , and Neptune , Nature , Fortune , Fate : Omnia quidem Dei nominasunt , varie utentis suâ potestate , saith Seneca . So likewise Pythagoras , Socrates , Plato , Aristotle , &c. And they advise men , to worship this God not so much by Images , or by Sacrifices , as by inward goodness , by endeavouring to be like him ; as I shall shew more largely afterwards . Now though the opinion of the Vulgar , with the consent of the Wise , may be of great Authority ; yet being separated from or especially opposed unto , their opinion , who are best able to judg , it must needs signifie but little . If the question should here be proposed , How comes it to pass , that mankind should thus consent and agree in the notion of a Deity , and to what ground or cause may it be ascribed ? To this I shall suggest something by way of answer , both Negatively , and Positively . 1. Negatively , from what hath been said it may appear , that this belief doth not proceed from any particular infirmity , or occasional prejudice in the judgment , because it hath been so constant and universal amongst Mankind . And besides , there is not the least probability for those things which are assigned as the grounds of this Prejudice , namely , Fear , Policy , Stipulation . 1. Not Fear , or a certain jealousie of the worst that may happen . For though it must be granted natural to the minds of men , to be possessed with an awe towards such things as are able to hurt them ; yet 't is much more probable , that the fear of a supreme Being , is rather the consequence and Effect of such a belief , than the Cause of it . For this reason , Because the Notion of a Deity doth comprehend under it infinite Goodness and Mercy , as well as Power and Justice ; and there is no reason why Fear should dispose a man to fancy a Being that is infinitely Good and Merciful . 2. Not Policy or the device of Statists , to keep mens Consciences in awe and oblige them to subjection . 1. Because the greatest Princes and Politicians themselves , have in all ages been as much under this conviction of a Deity , and the lashes of Conscience , as any other persons whatsoever ; which could not be , had they known this business of Religion to have been a device or state engine , whereby their Subjects were to be imposed upon . 2. Because this belief is amongst the more rude and savage Nations , such as in all other regards are ignorant and wild and utterly destitute of all common Policy . 3. Not Stipulation or mutual agreement , for the same reason ; Because 't is amongst those barbarous and savage people , who decline all kind of commerce with others . Nor is it imaginable , how such kind of persons should agree together to promote any opinion , who are wildly separated from one another , by Seas , and Mountains , and Desarts ; and yet not at so great a distance in their Habitations , as in their Customs and Manners . From all which it may appear , That this Opinion or Belief which is so general amongst men , doth not arise from any prejudice or partiality upon their minds ; But rather the doubting or questioning of these things , which belongs but to few . There is reason enough to believe , that this may be founded in prejudice . Nor is it difficult to determine whence their prejudice doth arise , namely , from the vitious inclinations of men , which will corrupt and byass their judgments . When once men are immersed in sensual things , and are become slaves to their Passions and Lusts , then are they most disposed to doubt of the Existence of God. Whereas on the contrary , the more just and honest any man is , the more willing and careful he is to walk up to the dictates of his natural light , by so much the more firmely are such persons convinced of this Truth . 'T is the Conscience of Guilt which makes it the Interest of some that there should be no God. And consequently being desirous to have it so , this makes them studious how to find out some doubt and obscurity about it . 2. Affirmatively . It is a known Rule , That the Cause must be as universal as the Effect is . If this belief have been one and constant in all places and times , then must the cause of it be so likewise . And what is there imaginable that hath a fairer pretence to this , than the very nature of our minds , which are of such a frame as in the ordinary exercise of their faculties , will easily find out the necessity of a supreme Being . And it seems very congruous to reason , that he who is the great Creator of the world , should set some such mark of himself upon those Creatures that are capable of worshipping him , whereby they might be led to the Author of their Being , to whom their worship is to be directed ; as is observed in a late Discourse , wherein there are many other things to this purpose . Such kind of Notions as are general to mankind , and not confined to any particular Sect , or Nation , or Time , are usually styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Common Notions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Seminal Principles ; and Lex nata , by the Roman . Orator , an innate Law , in opposition to Lex scripta , and in the Apostles phrase , the Law written in our hearts . Which kind of Notions , though they are of themselves above all other matters most plain and perspicuous , yet because Learned men do somewhat differ in their apprehensions concerning the first rise and original of them , I shall therefore take this occasion to suggest briefly , that which to me seems the most easie and natural way for the explaining of this , namely , by comparing the inward sensation of our minds and understandings , with that of our outward senses . It hath been generally agreed upon , and we find it by sufficient experience , that the acts of our minds are reducible to these three kinds . 1. Perception of such single objects as are proposed to them , which is called simple Apprehension . 2. Putting together such single objects , in order to our comparing of the agreement or disagreement betwixt them , by which we make Propositions , which is called Judging . 3. The discerning of that connexion or dependence which there is betwixt several Propositions , whereby we are enabled to infer one Proposition from another , which is called Ratiocination , or Discourse . Now as there is an universal agreement in the sensation of outward objects ; The Eye and the Ear of all sensitive Creatures , having the same kind of perception of visible and audible things . Those things which appear Green , Blew , or Red to one , having the same appearance to all others . So must it be with the understandings of men likewise , which do agree in the same kind of Perception or simple Apprehension of intelligible objects . And as in making of Propositions , or compounding our Apprehensions about sensible things , we determine that the Green in this object is like the Green in that other , and unlike the Yellow or Blew in a third ; That it is more , or less , or equal , to something else , with which we compare it : So likewise is it for compounding other simple notions belonging to the understanding , By which we judg one thing to be like or unlike , agreeable or disagreeable , equal , or more or less , in respect to something else compared with it . Now those kind of Apprehensions wherein all men do agree , these are called natural Notions . And of this kind are all those Opinions which have in them such a suitableness to the minds of men , as to be generally owned and acknowledged for true , by all such as apply their thoughts to the consideration of them . As for such Doctrines as depend meerly upon institution and the instruction of others , men do frequently differ both from themselves , and from one another about them ; because that which can plant , can supplant . If meer institution be able to fix such opinions , it may be able to unsettle them again . Whereas no kind of institution will be sufficient to eradicate these natural notions out of the minds of men . But now , though the understanding have naturally this power belonging to it , of Apprehending , and Comparing , and Judging of things ; yet is it not to be expected , either from Infants or from dull sottish people , or from such as are destitute of all the advantages of Education , that they should improve this natural ability , to all the due consequences of it . But in order to this , 't is necessary that men should first be out of their Non-age , before they can attain to an actual use of this Principle . And withal , that they should be ready to exert and exercise their faculties to observe and consider the nature of things , to make use of that help which is to be had , by the instruction and experience of those with whom they converse . Nor can this be any just exception against the naturalness of such notions , that they are promoted by the experience and instruction of others ; Because mankind is naturally designed for a Sociable life , and to be helpful to one another by mutual conversation . And without this advantage of discourse and conversation , whereby they communicate their thoughts and opinions to one another , it could not otherwise be , but that men must needs be strangely ignorant , and have many wild and gross apprehensions of such things as are in themselves very plain and obvious , and do appear so to others . For the better understanding of this , let us suppose a person bred up in some deep Cavern of the Earth , without any instruction from others , concerning the state of things in this upper surface of the World : Suppose this person , after he is arrived to a mature age , to be fetched up from this solitary abode , to behold this habitable World , the Fields , and Towns , and Seas , and Rivers , the various revolutions of Seasons , together with the beautiful Host of Heaven , the Sun , and Moon , and Stars : It could not otherwise be , but that such a Person must at first view have many wild imaginations of things . He might conceive those useful and beautiful contrivances of Houses and Towns , to spring up and grow out of the Earth , as well as Trees ; or else that Trees were made and built by men , as well as Houses . But supposing him to be a man , he must be endowed with such a natural faculty , as upon further consideration and experience will quickly satisfie him , That one of these was natural , and the other artificial ; And that the buildings were framed to that elegance and convenience by the Art and Skill of men . It would not at first seem credible to him , that a large Tree should proceed from a small Seed or Kernel : That an Egg should produce a Bird. And as for Man himself , he would not be able to have any conception of his true Original ; how it could be possible , that a young Infant should be bred in his Mothers womb , where it should continue for so many months inclosed in a bag of water , without breathing ; yet upon experience these things would appear to him unquestionable , and of Natural Evidence . From what hath been said , it will follow , That such things are evident by natural light , which men of a mature age , in the ordinary use of their faculties , with the common help of mutual Society , may know and be sufficiently assured of , without the help of any special Revelation . And when it is said that the Notion of God is natural to the soul , the meaning of it is , That there is such a faculty in the soul of man , whereby upon the use of reason he can form within himself a setled notion of such a first and supreme Being , as is endowed with all possible perfection . Which is all I shall say as to this first Argument . I shall be briefer in the rest . CHAP. V. 2. Arg. From the Original of the World. NOthing can be more evident , than that this visible frame which we call the World , was either from all eternity , or else that it had a beginning . And if it had a beginning , this must be either from Chance or from some wise Agent . Now if from clear Principles of Reason , it can be rendered more credible , that the world had a beginning , and that from some wise Agent , This may be another Argument to this purpose . I cannot here omit the mention of a late Discourse , wherein this subject hath been so fully treated of , that I shall need to say the less of it , having little that is material to add to what is there delivered . In the discussing of this , I shall purposely omit the mention of those arguments which relate to Infinity , as being not so easily intelligible , and therefore more apt to puzzle and amuse , than to convince . Let it be supposed , that each of the two Theories , whether about the Eternity of the World , or its having a Beginning , are not impossible , and that neither of them does imply a contradiction . And further , that neither of them can be infallibly demonstrated by the meer principles of Reason . In this case the question must be , which of them is most credible . He that would rationally fix his opinion and belief about this matter , hath but these two kind of Proofs to enquire after . 1. Testimony , or the Tradition of the most Antient times . 2. Reason , or such Probabilities as do arise from the nature of the thing . For the first of these Opinions , concerning the Eternity of the World , there is very little to be said from either of these . 1. As to Testimony . Aristotle , who was a great Patron of this Opinion , and held that the world was a necessary Emanation from God , as light is from the Sun ; doth of himself acknowledg , that the Philosophers before him , were of opinion that the world had a beginning ; which acknowledgment of his , is no small prejudice to the Autority of his opinion , as I shall shew afterwards . And then , 2. As to Reason , It is a meer precarious Hypothesis , having no sufficient argument that I know of , to render it probable . But now for the other Opinion , namely , the beginning of the World , there are as fair and convincing proofs for it , of several kinds , as the nature of the thing is well capable of . 1. From Tradition . If the world were made and had a beginning , it is but reasonable to expect , that so memorable a thing as this , should be recorded in some of the most ancient Histories ; And that some extraordinary means should be used to perpetuate the memory of it , and to convey it down from one generation to another by Universal Tradition : And if it shall appear , that all the evidence of this kind is for this opinion , This must needs render it highly credible . Now the History of Moses , hath been generally acknowledged , to be the most ancient Book in the world , and always esteemed of great Autority , even amongst those Heathens who do not believe it to be divinely inspired : And there is no man of learning , but must allow to it ( at least ) the ordinary credit of other ancient Histories ; especially , if he consider what ground there is for the Credibility of it , from the Theology of the darker times , which is made up of some imperfect Traditions and allusions , relating to those particular stories which are more distinctly set down in the writings of Moses . Now Moses doth give such a plain , brief , unaffected account of the Creation of the world , and of the most remarkable passages of the first ages , particularly of the plantation of the world by the dispersion of Noah's Family , so agreeable to the most antient Remains of Heathen Writers , as must needs very much recommend it to the belief of every impartial man. Though the Jews were but a small Nation , and confined to a narrow compass in the world ; yet the first rise of Letters and Languages is truly to be ascribed to them . It is attested by several of the best and most Antient Heathen Writers , that the Hebrew Alphabet , or ( which is all one ) the Phaenician , is that from which both the Greek and the Latin , and consequently the generality of the rest now known , are derived , so Herodotus , Plutarch , Pliny , Curtius , Lucan , &c. From whence it may be probably infer'd , that the account given by the first Language , is the most ancient , and therefore the most likely to be a true Account of the first Original of things . The usual course observed by all Nations to preserve the memory of things most remarkable , which might otherwise in tract of time be forgotten , especially amongst such as are not acquainted with Letters , hath been by some practical Institution , as by appointing some Festival for the Commemoration of such things . And thus likewise hath it been in the present case ; The Sabbath ( as Moses expresly tells us ) was instituted for this very purpose , to keep up the memory of the Creation . And though perhaps it may be difficult to prove , that this day hath upon this Account been observed by any other Nation , but the Jews ; yet the division of Time by Weeks , hath been universally observed in the world , not only amongst the Civiliz'd , but likewise amongst the most Barbarous Nations . And there being no foundation in nature for this kind of distribution of days , It must therefore depend upon some antient general Tradition , the original whereof , together with the particular reason of it , is preserv'd in the most ancient of all other Histories , viz. that of Moses . As for the derivation of this from the seven Planets , whose names have been anciently assigned to them ; this being well considered , will appear to be so far from invalidating what I now assert , that it will rather contribute to the Probability of it . It is commonly believed , that the assignation of the names of the Planets to the days of the week , was by the Chaldeans , who were much devoted to Astrological devices , and had an opinion that every hour of the day was governed by a particular Planet , reckoning them according to their usual order , Saturn , Jupiter , Mars , Sol , Venus , Mercury , Luna ; That Planet which was ascribed to the first hour , giving name to the whole day ; supposing Saturn to belong unto the first hour of Saturday , then the second hour will belong to Jupiter , the third to Mars , &c. and according to this order , the fifteenth hour will belong likewise to Saturn , and so will the twenty-second , the twenty-third to Jupiter , the twenty-fourth to Mars ; and so the first hour of the next day must belong to Sol , which must accordingly give the denomination to that day ; and so for the other days of the week . Now if it may appear , that in this very account , which all sorts of Learned men do agree in , there is such a special regard to the Jewish Sabbath , or Seventh-day , as cannot be pretended for any other , This will still render it more credible , That the Tradition of the Sabbath did precede these Astrological Names . If we suppose these Astrologers to reckon from the first day of the Creation , and to begin with the most noble Planet the Sun ; Then the Seventh-day will be Saturday , or the Jewish Sabbath : Or ( which is more probable ) if we suppose them to begin their computation , from the first day after the Creation was finished , and from the highest Planet , of slowest motion , and so more proper to signifie a day of rest ; According to this way of Computation , there is a peculiar priviledg belongs to the Jewish Sabbath , which cannot be said of any of the other days . The Testimony of greatest Antiquity next to the Books of Moses , must be sought for amongst those Ancient Nations , the Egyptians , Chaldeans , Phenicians , from whom the Grecians derived their Learning , and amongst whom the first and most famous Philosophers of Greece were wont to travel , for the improving of their knowledg ; It being probable that some Memorials might be preserved amongst those ancient Nations , concerning the first beginning of things ; and that they were acquainted with what was the Universal Tradition of the first Ages . Upon which account , those Grecian Philosophers before Aristotle , such as Thales , Anaxagoras , Pythagoras , &c. who by their travel were conversant amongst these Nations , must by this advantage be more competent Judges than he was , concerning the general belief and opinion of former times , and what grounds they had for it . Now it is well known to have been a general Tradition amongst these Nations , That the World was made , and had a beginning . And though there be some prodigious accounts amongst them , which may seem inconsistent with the Writings of Moses , as namely that of the Chaldeans , who reckon Forty-three thousand years from the beginning of the World to the Time of Alexander : yet this way of Computation is acknowledged by Diodorus Siculus and Plutarch , to be meant of Lunary years , or Months ; which being reduced to Solary years , will fall out to be much about the time assigned by Moses for the Creation . But besides these Testimonies of the Ancient Nations , and the first Grecian Philosophers who conversed amongst them ; This hath been likewise believed and professed by the most eminent Writers since , Socrates , and Plato , and Tully , and Seneca , and the generality of the rest , whether Philosophers or Poets , of greatest repute for their Learning , who have asserted , That God was the Maker of the World. There are several passages to this purpose amongst those ancient Greek Poets , Linus , Hesiod , Orpheus , Epicharmus , Aristophanes , which relate to the Creation of the World ; and Ovid particularly , who fetched his matter from the Grecian Writers , doth give such a plain description of it , as if he had been acquainted with the Books of Moses ; in those known Verses : Ante mare & terras , & quod tegit omnia coelum , &c. Nor hath it been thus only amongst the more civilized Nations ; But the Barbarous Indians likewise have owned this Tradition , and professed the belief of it . Now it is not easie to imagine , how any such Tradition could arise so early , and spread so universally , if there were not a real ground for it . As for the Arguments from Reason , I would offer these things to consideration : 1. If the World had been either without a beginning , or else very old , much older than the time assigned for it in the History of Moses ; 'T is not likely , but there should be some kind of Memorials of those former Ages , or some real Evidence that there had been such . Quis dubitet , quin Mundus recens ac novus sit , cum Historia Graeca , bis mille annorum historiam vix contineat ? saith Macrobius . The World cannot be very old , because the Grecian History doth scarce extend to Two thousand years . This was that which convinced Lucretius , that the World could not be Eternal , Because there were such obscure footsteps or reliques in any credible story , either amongst the Grecians or Romans , concerning any Persons that lived , or any considerable Action that was done , much before the Trojan Wars . 2. The first rise and progress of Arts and Sciences in the world , may likewise afford another fair probability to this purpose . Seneca asserts , that there was not above a thousand years since the beginning of Arts and Sciences , to the time wherein he lived . There is scarce any one of them so Ancient , but that the Original and first Inventors of them are recorded in Story . Nor is there any Nation in the world , now accounted Civil , but within the memory of Books , were utterly rude and barbarous . Now it is not imaginable , that so sagacious , so busie a Creature as Mankind is , could all of them have lived an infinity of Ages , destitute of those Arts , so advantageous for the comfort and benefit of human life , without some successful attempts for the supplying of their wants by them . If it be said , That it is possible there might have hapned many general Inundations , by which former Inventions might be lost and forgotten , and such a kind of simplicity introduced into the world , as is proper to the first and ruder Ages of it . To this , I have shewed before , That a meer possibility to the contrary , can by no means hinder a thing from being highly Credible . To which I shall presently add something further . 3. If the World had been eternal , How comes it to pass , that it is not every-where inhabited and cultivated ? How is it , that very probably a considerable part of it is yet unknown ? It is not yet two hundred years since , that one half of that which is now known lay undiscovered . Whereas if we judg of its beginning by the present Plantations and fulness of it , according to those proportions wherein men and families are now multiplied , allowing for such kind of Devastations , by War , Famine , Pestilence , Inundations , as are recorded in Credible Story to have hapned in former times ; I say according to this , it will appear highly credible , that the beginning of the world was much about the time mentioned by Moses for the Creation of it ; whereas had it been Eternal , it must long ere this have been over-stocked , and become too narrow for the Inhabitants , though we should suppose the addition but of one man every year . Nay , though we suppose but the addition of one man for every thousand years , yet long before this time there should have been a far greater number than there could be sands in the earth , though the whole Globe were made up of nothing else . If it be said , That there may have been great checks given to the encrease of mankind by Wars , Famines , Pestilences , and Inundations . To this it may be replied , That either these extraordinary devastations of mankind , must fall out regularly , so as not to be too much or too little ; and in this case , they must be ordered by some Wise Agent , which is God ; or else they must be purely Casual ; And then it is by no means credible , but that the world must long ere this have been wholly wasted , and left desolate of Inhabitants , or else frequently too much replenished . But the most plausible shift against the force of this argument , is fetched from the instance of Noah's Flood , by which the whole world was destroyed , excepting one Family . The like whereto may frequently have hapned before , when perhaps one only Family did escape , and those such ignorant persons , as could give no true account of what was before . But neither will this shift serve the turn . Because no man can give any rational account , how 't is possible that such a general Flood should come , by any natural means . And if it be supernatural , that grants the thing I am proving , namely such a Supreme Being as can alter the course of nature ? But let it be supposed natural , How comes it to pass that so much as one Family doth escape . Such kind of Deluges , as must prevent the over-stocking of the world , must be necessary once every ten or twenty thousand years . And there must have happened many millions of them , from all eternity . And who shall take care for the adjudging of them to their proper season ? or for preventing the total destruction of mankind ? Though we should grant this possible casualty , yet he who can believe that to be a probable casualty which hath never come to pass in an eternal duration , must not pretend to be an enemy to Credulity . By what hath been said it may appear , that there is a very great advantage in the proofs for this opinion , concerning the beginning of the world , above the other for the Eternity of it . Now for the Difficulties on each side : Those relating to the Eternity of the world , have been already discussed , in the proofs I have lately insisted upon . And as for the Opinion , concerning the Creation of it , the chief difficulty which Aristotle doth mention , is from that Principle of his , Ex nihilo nihil fit , which is generally acknowledged to be true concerning natural Generations , but must not necessarily be extended to supernatural productions . It is one of the natural notions belonging to the Supreme Being , to conceive of him that he is Omnipotent . And it is very reasonable for us to believe , that our finite understandings cannot comprehend the utmost extent of Omnipotence . And though the making of something out of nothing do argue an inconceivable power , yet there is no contradiction in it . And if such things must be denyed which our reasons cannot comprehend , we must then deny that any thing can be self-existent , which yet is and must be supposed , on both sides ; It being altogether as difficult for us to conceive , how any thing should be of it self , as how any thing should be made of nothing . So that this difficulty is not sufficient to overthrow this opinion , and withal it doth extend equally to both sides . So then if it do appear , that betwixt these two opinions the least and fewest difficulties do lye , on that side which hath the plainest and strongest proofs , There is no question to be made , which way every impartial man will determine his opinion . I do not pretend that these Arguments are Demonstrations , of which the nature of this thing is not capable : But they are such strong probabilities , as ought to prevail with all those , who are not able to produce greater probabilities to the contrary . As for that other Opinion , concerning Epicurus his Atoms , It is so extravagant and irrational , and hath been so abundantly confuted by others , that I cannot think it expedient to spend any time in the discussing of it . CHAP. VI. 3. Arg. From the admirable contrivance of Natural things . 3. FROM that excellent Contrivance which there is in all natural things . Both with respect to that Elegance and Beauty which they have in themselves separately considered , and that regular Order and subserviency wherein they stand towards one another ; together with the exact fitness and propriety , for the several purposes for which they are designed . From all which it may be inferred , that these are the productions of some Wise Agent . The most Sagacious man is not able to find out any blot or error in this great volume of the world , as if any thing in it had been an imperfect essay at the first , such as afterwards stood in need of mending : But all things continue as they were from the Beginning of the Creation . Tully doth frequently insist upon this , as the most natural result from that beauty and regularity to be observed in the Universe . Esse praestantem aliquam , aeternamque naturam , & eam suspiciendam adorandamque hominum generi , pulchritudo mundi ordoque rerum caelestium cogit confiteri . The great elegance and order of things in the world , is abundantly enough to evince the Necessity of such an eternal and excellent Being , to whom we owe adoration . And in another place , Quid potest esse tam apertum , tamque perspicuum , cum coelum suspeximus , coelestiaque contemplati sumus , quàm aliquod esse Numen praestantissimae mentis , quo haec regantur . What can be more obvious than to infer a supreme Deity , from that order and government we may behold amongst the heavenly Bodies ? The several vicissitudes of Night and Day , Winter and Summer , the production of Minerals , the growth of Plants , the generation of Animals according to their several Species ; with the Law of natural instinct , whereby every thing is inclined and enabled , for its own preservation : The gathering of the Inhabitants of the Earth into Nations , under distinct Policies and Governments ; those advantages which each of them have of mutual Commerce , for supplying the wants of each other , are so many distinct arguments to the same purpose . I cannot here omit the observations which have been made in these later times , since we have had the use and improvement of the Microscope , concerning that great difference which by the help of that doth appear , betwixt natural and artificial things . Whatever is Natural doth by that appear , adorned with all imaginable Elegance and Beauty . There are such inimitable gildings and embroideries in the smallest seeds of Plants , but especially in the parts of Animals , In the head or eye of a small Fly : Such accurate order and symmetry in the frame of the most minute creatures , a Lowse or a Mite , as no man were able to conceive without seeing of them . Whereas the most curious works of Art , the sharpest finest Needle , doth appear as a blunt rough bar of iron , coming from the furnace or the forge . The most accurate engravings or embossments , seem such rude bungling deformed works , as if they had been done with a Mattock or a Trowel . So vast a difference is there betwixt the skill of Nature , and the rudeness and imperfection of Art. And for such kind of Bodies , as we are able to judg of by our naked eyes , that excellent contrivance which there is in the several parts of them ; their being so commodiously adapted to their proper uses , may be another argument to this purpose . As particularly those in humane bodies , upon consideration of which , Galen himself , no great friend to Religion , could not but acknowledg a Deity . In his Book de Formatione Foetus , he takes notice , that there are in a humane body above 600 several Muscles , and there are at least ten several Intentions , or due Qualifications , to be observed in each of these ; Proper figure , just magnitude , right disposition of its several ends , upper and lower Position of the whole , the insertion of its proper Nerves , Veins , and Arteries , which are each of them to be duly placed ; so that about the Muscles alone , no less than 6000 several ends or aims are to be attended to . The Bones are reckoned to be 284 ; the distinct scopes or intentions in each of these , are above forty , in all about 100000. And thus is it in some proportion with all the other parts , the Skin , Ligaments , Vessels , Glandules , Humors ; But more especially with the several members of the Body , which do in regard of the great variety and multitude of those several intentions required to them , very much exceed the Homogeneous parts . And the failing in any one of these , would cause an irregularity in the Body , and in many of them , such as would be very notorious . And thus likewise is it in proportion with all other kinds of Beings ; Minerals , Vegetables : but especially with such as are Sensitive ; Infects , Fishes , Birds , Beasts ; And in these yet more especially , for those Organs and Faculties that concern sensation ; But most of all , for that kind of frame which relates to our understanding power , whereby we are able to correct the errors of our Senses and Imaginations , to call before us things past and future , and to behold things that are invisible to Sense . Now to imagine , that all these things , according to their several kinds , could be brought into this regular frame and order , to which such an infinite number of Intentions are required , without the contrivance of some wise Agent , must needs be irrational in the highest degree . And then , as for the frame of Humane nature it self . If a man doth but consider how he is endowed with such a Natural Principle , whereby he is necessarily inclined to seek his own well-being and happiness : And likewise with one Faculty whereby he is enabled to judg of the nature of things , as to their fitness or unfitness for this end : And another Faculty whereby he is enabled to chuse and prosecute such things as may promote this end , and to reject and avoid such things as may hinder it . And that nothing properly is his duty , but what is really his interest : This may be another argument to convince him , that the Author of his Being must be infinitely Wise and Powerful . The wisest man is not able to imagine how things should be better than now they are , supposing them to be contrived by the Wisest Agent ; And where we meet with all the Indications and Evidences of such a thing as the thing is capable of , supposing it to be true , It must needs be very irrational to make any doubt of it . Now I appeal unto any considering man , unto what cause all this exactness and regularity can be reasonably ascribed , Whether to Blind Chance , or to Blind Necessity , or to the conduct of some Wise Intelligent Being . Though we should suppose both Matter and Motion to be Eternal , yet is it not in the least credible , that insensible Matter could be the Author of all those excellent Contrivances which we behold in these natural things . If any one shall surmize , that these Effects may proceed from the Anima Mundi ; I would ask such a one , Is this Anima Mundi an Intelligent Being , or is it void of all perception and reason ? If it have no kind of sense or knowledg , Then 't is altogether needless to assert any such principle , because Matter and Motion may serve for this purpose as well . If it be an Intelligent Wise Eternal Being , This is GOD , under another Name . As for Fate or Necessity , this must needs be as blind and as unfit to produce wise effects , as Chance it self . From whence it will follow , That it must be a Wise Being that is the Cause of these Wise Effects . By what hath been said upon this subject , it may appear , That these visible things of the world are sufficient to leave a man without excuse , As being the Witnesses of a Deity , and such as do plainly declare his great Power and Glory . CHAP. VII . 4. Arg. From Providence , and the Government of the World. 4. FROM the Works of Providence in the Government of the world ; And that continual experience which we have of some Wise and Powerful Being , who doth preside over and govern all things ; Not only by his general concourse , in preserving all kinds of things in their Beings , and regulating them in their Operations : But chiefly in his wise and just government over mankind and humane affairs , which may appear by such effects as are Ordinary ,   Extraordinary . 1. For the more common effects of it , namely that general success which in the ordinary course of things doth accompany honest and virtuous actions : And the punishment and vengeance that doth one time or other in this world usually befall such as are wicked : Both Virtue and Vice being generally , and for the most part , sufficiently distinguished by Rewards and Punishments in this life . There are indeed some instances to the contrary , concerning the Miseries of Good men , and the Prosperity of the Wicked ; But these have been by several of the wisest Heathen , Plato , Plutarch , Tully , Seneca &c. sufficiently vindicated , by the clearest Principles of Reason , from being any prejudice to the wise Government of Providence . It is not either Necessary or Convenient , that Happiness and Prosperity in this Life , which is the usual reward of Virtue , should have either such a Physical or Mathematical Certainty , as could not possibly fail . Because , 1. It would not be consistent with our dependent conditions , that worldly prosperity should be so infallibly under the power of our own endeavours , as that God himself might not sometimes interpose for our disappointment . If I may have leave to suppose , what I am now proving , namely a Wise and Omnipotent Providence , It must needs appear highly reasonable , that it should be left to his Infinite Wisdom and Power , to make what reserved cases he pleases , from the ordinary course of things . From whence it will follow , that these unequal dispensations can be no sufficient ground for the disbelief of Providence . 2. It would very much prejudice another great Principle of Religion , which is of mighty influence for the regulating of mens lives and actions in this world , namely , the Belief and Expectation of a future state of Rewards and Punishments . 3. If temporal prosperity did infallibly attend all good actions , This would be a diminution to Virtue it self . Men would do good by a kind of natural necessity , which would abate just so much from the Virtue of their Actions , as it does from the Liberty of them . It is sufficient , that Moral Actions should have Moral Motives . And that Virtue doth generally and for the most part , make men prosperous and happy in this world . We know by experience , that all Mankind do in their most weighty affairs , think it sufficient to depend upon such causes as do commonly and for the most part prove effectual to the ends for which they are designed . So that this very thing which is usually looked upon as the greatest objection against Providence , is really and truly an argument for it . 2. For extraordinary effects of it . If we give any credit to the universal History of all Ages and Nations , It will by that appear , 1. That there have many times happened such special signal Providences for the punishing of obstinate sinners , and for the deliverance of such as were Religious , in answer to their Prayers , whereby the Supreme Governour of the World hath so visibly pointed out his will and meaning , and so plainly manifested his power , that every impartial man must be forced to say , doubtless there is a God that judges in the earth . 2. That sometimes Miracles have been wrought , which could not be effected without the help of some Superior Power ; And sometimes there have been plain prophesies and predictions concerning such future things , as in their various circumstances were contingent . Of which the Annals of all Ages and Nations , as well Heathens as Christians , do give very particular and large accounts . And though we may safely grant , that some of the stories to this purpose , delivered either from the more ancient or later times , were fabulous and vain ; yet for a man to deny that ever such things happened in the world , but that they were all meer forgeries and designs to cheat Posterity , this were to subvert the Credit of all History ; which is so immodest a thing , as any sober man would be ashamed of . These arguments are more largely discussed by others , who have writ upon this subject : But there is one particular which to me seems very considerable to this purpose , though but little notice of it be taken by others : And that is , The state of the Jewish Nation , who for these 1600 years have been driven out of their own Countrey , having now no particular place of abode , belonging to them as a Nation ; but are scattered and dispersed over all the habitable world , hated and despised where-ever they are permitted to dwell ; very frequently persecuted , impoverished , banished , murdered in vast multitudes ; And notwithstanding all this , they are not yet so mixed and blended with other Nations , as to be lost amongst them ; But are still kept up a distinct people , There being no instance like this in any story . As if they were intended for a standing memorial and example to the world , of the divine power and vengeance . To me it seems , amongst rational arguments one of the plainest , not only for the proof of a Deity , and a just Providence in pursuing that Nation with such exemplary Vengeance ; But likewise for the autority of Scripture , and the truth of the Christian Religion . I might here add another argument to the same purpose , from Natural Conscience , which is Gods Deputy , and doth internally witness for him , as other creatures do externally . 'T is plain , that all mankind are in some measure endowed with this ; and one may as well assert , that Hope and Fear are not natural to men , as that Conscience is not . To this purpose I might further argue , from those natural notions of our minds concerning Good and Evil , the bounds of which are fixed in the nature of things , and do not depend either upon Custom or Positive Law. Those things which have in them a fitness to promote our chief end , being styled Good , and implying in the very Definition of them , Comeliness and Reward ; Those things which have in them a natural aptitude to hinder our Chief end being styled Evil , and implying in the definitions of them , Turpitude and Punishment . From whence it will follow , that there must be some Superior Power , who by framing things with such respects towards one another , may be said to have declared this Law of Nature , and to have taken care to enforce the observance of it ; both these belonging to the nature of a Law. But I may perhaps have occasion to speak more particularly to this afterwards . These things put together , are so strong an evidence , and so sufficient to convince the existence of a Deity , that that man must be very wilful , who doth not submit and acquiesce in it . And for this reason is it ( saith a Noble Author ) that God never yet wrought any Miracle to convince an Atheist ; because to a man that is capable of being convinced , his ordinary works are sufficient to this purpose . And I should think it much more easie and rational ( saith the same Author ) to believe all the fables in the Poets , the Legend , the Talmud , and the Alchoran , than that this Universal Frame should be without a Creator and Governour . And now it may not be improper to look back , and take a review of what kind of Evidence hath been produced in this matter . As for any immediate proof from our outward senses , this cannot be pretended to for the demonstration of such a Being as is supposed to be a pure Spirit and invisible ; But for the mediate proofs from the effects of a Wise Omnipotent Agent , we can look no where about us , But every object doth afford evidence of it . There is no conclusion in Philosophy ( not immediately apparent to the sense ) that is capable of so full and unquestionable an evidence from plain effects , as this . As for that kind of Inward Sensation , whereby we can discern the impressions of our own minds , They that have any sense of a Law written in their hearts , or any natural notions about Good and Evil , must by these effects be convinced of a Supreme Being . And as for that kind of Evidence which belongs to our Understandings , If the Universal consent of mankind be of any autority : If this Visible world , replenished with such admirable variety of Creatures , preserved and governed in such an excellent order , be any evidence of Infinite Power and Wisdom : If besides what we our selves have known by our own experience , any credit be to be given to Universal History , attesting to many Signal Providences that have happened in the world : Besides the several Miracles and Prophesies , that have been taken notice of in several Ages and Nations . I say if any , or all of these things be of any force , they must needs render the thing I am proving to be credible in the highest degree , and even altogether unquestionable . In so much , that if a Deity be supposed , It is not imaginable by what other kind of evidence we should be assured of it , than what we are now furnished withall . And it was before laid down as a Principle , That when a thing is capable of good proof in any kind , men ought to rest satisfied in the best evidence for it which that kind of things will bear , and beyond which better could not be expected supposing it were true . If any should imagine , that frequent Miracles might be a more powerful means to convince men of this Principle . To this it may be said , 1. That this is not fitting : the proper work of Miracles being for the confirmation of such doctrines as are not knowable by natural light , not for such things of which men may be sufficiently convinced by reason . 2. 'T is not so certain , that this would be effectual . Those frequent Miracles in the passage of Israel out of Egypt , The dividing of the Red-sea , The waters out of the Rock , The cloud and pillar of Fire , The Mannah , The Quails , The destruction of Korah , &c. did not prevail with the generality of the Israelites . Those constant Miracles under the Mosaical dispensation ; The waters of Jealousie ; The extraordinary plenty of the sixt year ; The Urim and Thummim ; The special Protection of the Coasts of Israel every third year , when all the Males were to go up to Jerusalem to worship ; which custom of theirs must needs be known to their enemies , who lived round about them : None of all these , did prove effectual for the conviction of obstinate men . Those occasional Miracles wrought by our Saviour , though they were so many and so great , as were never before wrought by any one , yet did they not prevail with many of the Jews . If it be said , That none of these proofs do so infallibly conclude , but that there doth still remain a Possibility that the thing may be otherwise . To this I have shewed before , That there may be an indubitable Certainty , where there is not an infallible Certainty : And that a meer possibility to the contrary , is not a sufficient cause of doubting . To which I now add , That if it should be supposed , that a man could not be sure of the Being of God , Yet 't is most evident that he could not be sure of the contrary : For this plain reason , Because no man can be sure of a Pure Negative , namely , That such a thing is not ; unless he will either pretend , to have a certain knowledg of all things that are or may be , than which nothing can be more monstrously and ridiculously arrogant ; or else , unless he be sure that the being of what he denies doth imply a contradiction , for which there is not the least colour in this case ; The true notion of God consisting in this , That he is a Being of all possible perfection . If it be supposed , that notwithstanding all that hath been said , there may yet be some probabilities to the contrary . To this it may be answered , That unless these probabilities were greater and stronger than those on the other side , no man who acts rationally will incline to them . And if there be any such , why are they not produced ? where are they to be found ? If men shall yet pretend , That though they cannot answer these Arguments , yet they do really find some doubt in their own minds . I would ask such , Have you seriously and impartially considered , what is alledged in this case ? It should be no prejudice to any Proposition in Philosophy or Mathematicks , that an ignorant man who never applied his thoughts to such things , doth pretend to doubt of it . If you do in some measure understand , and have considered these arguments , I would then ask , Have you not as much reason for this , as you your selves would think sufficient , for the proof of any thing you were not unwilling to believe ? Do you not knowingly and wilfully entertain prejudices against such things ? Have you been true to so much light as you have received ? Or have you not rather with-held it in unrighteousness ? If so , 't is plain that you have dishonest minds , that you measure by an unjust balance , and therefore cannot be competent judges of truth or falshood . If it be supposed yet further , that the Probabilities on each side should be equal , or that those on the other side should somewhat preponderate ; yet if there be no considerable hazard on that side which hath the least probability , and a very great and most apparent danger in a mistake about the other : In this case , every rational and prudent man is bound to order his actions in favour of that way which appears to be most safe and advantageous for his own interest ; as I have shewed before . So that in such cases , as may seem unto us not altogether free from some kind of doubt , and which we could not so far clear up to our selves , as to make them appear wholly unquestionable ; I say , in such cases , men that would act prudently , should enquire , Where lies the danger of mistaking ? Why , on the one side , All the inconvenience of Believing this ( if it be not so ) , will be , that we are hereby occasioned to tye our selves up to some needless restraints during this short time of our lives , wherein notwithstanding there is as to the present , much peace , quiet , and safety ; And as for the future , our error shall dye with us , there being none to call us to an account for our mistake . But now on the other side , what if there should be a Deity so holy , and just , and powerful , as is supposed ? If this should prove to be a real truth ( and no man can be sure of the contrary ) , what vengeance and indignation may such vile Miscreants and Traitors expect , who have made it their business to banish Him out of the world , who is the great Creator and Governour of it , to undermine his Being , to eradicate all notions of Him out of the minds of men ; To provoke his Creatures and Vassals to a contempt of Him , a slighting of his fear and worship , as being but such imaginary Chimaera's as are fit only to keep fools in awe ? Certainly , as this is the highest provocation , that any man can be guilty of , so shall it be punished with the sorest vengeance . There are two things that Atheistical men propose to themselves by their prophane loose principles , namely , to avoid the imputation of Credulity , and the fears and perplexities of mind , to which Religion makes men obnoxious . But their principles are not more irrational , than their design is foolish ; for of all mankind these prophane persons are , 1. The most Credulous , who can believe themselves to be wiser than all the world , who can believe the Eternity of the world , or its production by a casual concourse of Atoms , without any kind of argument for it , against the many reasons that are urged to the contrary . Who if they should demean themselves about matters of the world , as they do about Religion , would be counted ridiculous , senseless persons , and altogether unfit for humane conversation . 2. The most Timorous . Tully hath observed , that no kind of men are more afraid of God , than such as pretend not to believe his Being . These are the men who above all others are most liable to be affected with dread and trembling , at thunder and lightning , at solitude and darkness , and more especially then when it doth most concern them to be freed from such disquiets , namely , in the time of sickness , and the approaches of death . From whence it will follow , that upon all accounts Atheism may justly be accounted Folly ; both as it is directly contrary to the principles of reason , and the rules of wisdom . I have now done with the first thing required to a state of Religion , namely , A belief and an acknowledgment of the Divine Nature and Existence . CHAP. VIII . Concerning the Excellencies and Perfections of the Divine Nature : And First , of those which are commonly called Incommunicable , namely , Simplicity , Unity , Immutability , Infiniteness , Immensity ,   Eternity . I Proceed to the second thing proposed as a principal part of Natural Religion , namely , Due apprehensions of the Divine Excellency and Perfections . Without which , the meer belief of his Being , will contribute but little to a true state of Religion . A man may have such unworthy notions of a Deity , that it would in some respects be as good , nay much better , to be without a God , than to have such a one , as he may frame . It would be better ( saith a great Author ) to have no opinion of God , than such a one as is unworthy of him ; the one is but meer unbelief , the other is contumely . 'T is a common saying cited out of Plutarch's book of Superstition , where he professeth it much more desirable to him , that posterity should say , that there never was any such man as Plutarch , rather than that he was a fierce , unconstant , revengeful man , one who upon the least omission of any small circumstance towards him , by men otherways virtuous and worthy , would tear out their hearts , destroy their families and children , blast their fields , spoil their cattel with lightning and thunder . This would be such a representation as would make the notion and remembrance of him hateful ; And it were better to be forgotten , than to be remembred with infamy . Now there are some opinions which do thus reproach the Deity , and render him under such a notion , that if the Gyants had prevailed in their attempt against heaven , that place had not been worse supplied . This therefore ought to be most carefully avoided . Whereas the Divine nature is supposed to be the first and supreme Good , therefore the Idea of all absolute perfection must be essential to the notion of him . And though it be very difficult for us to raise our minds to any due apprehensions of this ; yet we must endeavour in our thoughts of him , so far as our finite understandings are capable , to remove and separate from him whatever is in any kind evil or unworthy , and to ascribe unto him the utmost degree of all Goodness and Perfection . The most general Notion that men have of God , is that He is the first cause , and a Being of all possible Perfection . Some of his principal Excellencies discoverable by the light of Nature , may be reduced to these Heads ; namely , such as are Incommunicable ; Absolute Simplicity . Essential Unity . Immutability . Infiniteness , both in respect of Place and Time. Immensity . Eternity . Communicable ; belonging either to the Divine Understanding , Knowledg . Wisdom . Particular Providence . Will , namely , his Goodness . Justice . Faithfulness . Faculties of Acting , his Power . Dominion over us in this life . Distributing of future Rewards and Punishments . Each of these Attributes are upon this account of very great consequence to be believed and considered , because they are the foundations of those duties of Religion which we owe to him . According as a man apprehends God to be , so must his esteem be of him , and his demeanour towards him . And whereas these great and necessary points , of so much influence to Religion , have been usually treated of by others either too largely , by the inserting of several things less pertinent ; or too obscurely , by offering such proofs concerning them as are less intelligible , or intermixing the discourses about them , with such niceties as are neither very easie to be solved , nor material for men to know : I shall therefore in this place endeavour to avoid both these inconveniences , by treating concerning each of them with all imaginable brevity and plainness : Observing this method . First , I shall endeavour to explain and describe , what is meant by each Attribute ; And then prove , that these Attributes so explained , must belong to the natural notion of God. Which I shall make out , both by the consent of the wisest Heathen , expressed by their declared opinions , and by their general practice suitable thereunto : And from the nature of the things themselves ; their congruity to the principles of Reason , and the absurdities that will follow upon the denial of them . Those are called Incommunicable Attributes , which are proper to God alone , and not communicated to any Creature . The first of these I have proposed to treat of , is his Absolute Simplicity . By which I mean his freedom from all kind of composition or mixture , either of Principles or of Parts : And that this doth belong to the natural notion of the Deity , may be evident , 1. From Testimony of the Heathen Philosophers , who do generally acknowledg him to be the First Cause and the most Simple Being , and do frequently style him mens pura & sincera segregata ab omni concretione mortali , &c. And not only Scripture , but the very Heathen likewise do express this Attribute by the similitude of Light , amongst all visible things the most pure and simple . 2. From Natural Reason , by which it will appear , that God cannot be compounded of any Principles , because the principles and ingredients which concur to the making of any thing , must be antecedent to that thing . And if the divine nature were compounded , it would follow that there must be something in nature before him . Which is inconsistent with his being the first Cause . And here I shall take occasion to speak somewhat concerning the Spirituality of the Divine nature , as having some affinity with this , though it be none of the incommunicable Attributes . I know it hath been said , with confidence enough , that the notion of a Spirit , or immaterial substance , doth imply a contradiction ; and that there is an utter impossibility of any other Being besides Matter . But though this hath been said , yet was it never proved , nor can it be , till either a man be able to evince , that the notion of the word Substance , according to the most general use of it , ( which gives signification to words ) , doth necessarily imply Corporeity , than which nothing can be more false ; or unless a man shall pretend to the certain knowledg and comprehension of all things that are or may be , than which nothing can be more vain . What the Positive notion of a Spirit is , is not so necessary to enquire after , or determine . 'T is sufficient , that we conceive of it by way of Negation , namely , that it is a Powerful Intelligent Being that is not matter , without figure or parts , not capable of rarefaction or condensation , not visible to our bodily eyes , and therefore not to be represented by any kind of sensible Image : Not subject to those necessary Laws of Matter , which cannot move unless it be moved , and cannot but move when impelled by another . I say , it may be sufficient in our apprehending the Spirituality of God , to remove all Corporeity and Figure in our conceptions of him . Now that this Attribute doth belong to the Divine nature , may be made evident both by Testimony and by Reason . 1. It hath been generally owned , by the wisest and most learned Heathen . Pythagoras is often cited for this ; by whom ( saith Lactantius ) God was wont to be styled incorporalis mens , an incorporeal Mind ; and by Plato frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a body ; by other Graecian Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mind that made the world . Plutarch styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a separated form , not mixed with matter , without any thing in him that is passible . The Latin Philosophers do frequently give him the Attribute of mens divina , mens pura & sincera , mens soluta & libera , segregata ab omni concretione mortali . 2. By Reason . That Spirituality is a Perfection , and therefore to be ascribed unto God ; or rather , that Corporeity is an Imperfection , and therefore to be removed from him , may appear from hence . Because the supposing of him to be matter is inconsistent with divers of his other most Essential Perfections ; As , 1. His Immensity , If we do suppose these two reasonable postulata . 1. That there are some other things in the world besides God. And 2. That two bodies cannot be both at the same time in the same place . From whence it will follow , that wherever any other Body or matter is , from thence God must be excluded ; and so many Chasmes or breaches must there be in the Divine nature . 2. His Knowledg and Wisdom , It being not imaginable , how meer matter should be able to comprehend , much less to contrive all that variety of things in the world , past , present , and to come . 3. His Liberty and Freedom , and consequently with his Goodness . That action not being properly good , which is not done freely and out of choice . Now the Laws of Matter are necessary , there can be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or arbitrary principle in meer matter . And it is worth observation , how this very argument puzzled Epicurus and his followers , as is represented by Lucretius . If all material things move by necessary Laws , and the parts of Matter be naturally so dispos'd , that they do not move unless they be moved , and cannot but move when press'd upon by other parts that are in motion ; whence comes that liberty which we may by an inward sensation perceive to be within us ? Unde est haec inquam fatis avolsa voluntas ? To which he gives so wild and irrational an answer , from the motion of declining Atoms , as doth sufficiently manifest him to be baffled by this Objection . The second Incommunicable Attribute to be treated of , is the Essential Unity of the Divine nature . By which I mean , his being One and no more . And that this perfection doth belong to the natural notion of God , may be made evident both by Testimony and by Reason . 1. By Testimony . I have shewed before , how that notwithstanding that Polytheism which did so generally abound amongst the Heathen , yet the wiser and more considerate persons amongst them , have in all ages acknowledged One Supreme Deity . The Egyptians of old , though of all others the most infamous for their multiplicity of Gods , yet did assert One Maker and chief Governour of the world , under whom they did suppose several subordinate Deities , who as his Deputies did preside over several parts of the Universe . The first occasion of these lesser Deities , was probably from a desire that men had , to express their gratitude to , and to honour the memories of , such Heroical Persons , as in those first and ruder ages of the World , had either by their inventions or their prowess , been highly beneficial to mankind , or to their own Countries ; who thereupon were for such publick services , thought fit to be advanced to the highest honour after their deaths , and admitted in a subordinate way , to some share of Government , especially in taking care of the welfare of their Countries . And to this doth the Apostle seem to allude , 1 Cor. 8. 4 , 6. where he saith , We know there is no other God but one , for though there be that are called Gods , both in heaven and in Earth , ( as there be Gods many , and Lords many ) : But to us there is but one God , the Father , of whom are all things , and we in him . There are many attestations amongst the Heathen Writers concerning this Attribute , the Unity of the Godhead . It is observed , that Orpheus was the first amongst them that wrote concerning the Genealogy of the Gods , where he reduces them to the number of 360. But he was afterwards so sensible of this impious folly , that he writes a particular discourse to his son Musaeus , and his other friends , wherein he doth solemnly recant these wild absurd Fables , professing to them , that he thought himself obliged to rectifie these errors and abuses , which his former Poem might have occasioned . And here he doth in the first place admonish them , that there is but one God , of himself , and none besides him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom all other things are made , and upon whom they depend . And then he goes on to shew , that God is invisible , and yet sees and knows all things ; that as he is merciful , so is he just , being the Author of those judgments which befal wicked men , with several other things to this purpose . And though Homer do too often follow Orpheus in these fictions , concerning a multitude of Deities , yet when he is most serious , he supposes but one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Sophocles , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is but one God , who made the Heaven and the Earth . So Pythagoras , and several others after him , style God by the name of Monas or Unity . It is commonly said , that Socrates was put to death for his endeavouring to undeceive his Country-men in that vanity they were addicted to , of worshipping a multitude of Deities ; and that this made the Writers after him , more shy in speaking their thoughts about this matter : But though Plato do in some places ( for fear of incurring the same danger ) seem to favour this popular error , by defending Polytheism , yet he acknowledges these subordinate Deities to be begotten ; and he lays it down in another place as a Principle , that whatever is begotten is corruptible , and therefore incapable of being properly a God. And ( if the 13th Epistle be truly his ) , there is a remarkable passage in it to this purpose , where he gives this note , That in those Epistolary discourses , where he designs to be more serious , he doth mention the name of God in the singular number ; but when he is not so , then he mentions Gods in the plural . Hierocles in his Comment upon Pythagoras golden verses , doth style him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God of Gods , the only maker of all things . Arrian in his Dissertations of Epictetus , doth assure us , that in his time ( which was about 120 years after Christ ) , it was an usual form in the prayers of the Heathen , to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lord have mercy upon us , whereby they did acknowledg the Unity of that God whom they did invoke in their prayers . Which clause is thought to be from that usage taken into the Liturgies of the Christians . So far then as the consent of the wisest and best men , in former times , is of any Autority , so far is this Attribute rendered highly credible . I shall only add that remarkable passage in Maximus Tyrius : Though men differ much in their opinions about other matters , yet in this they all agree , That there is one God , the King and Father of all ; under whom there are subordinate Deities , his offspring , who are admitted to some share of government with him . In this the Grecian consents with the Barbarian , the Inhabitants of the Continent with the Islanders , the Wise with the Unwise . 2. But besides the Testimonies to this purpose , it may likewise be made evident by Reason , That a Plurality of Gods is not only unnecessary , and therefore improbable ; but that it is such a supposition as doth imply in it many inconsistencies , and therefore is impossible . 1. 'T is unnecessary , and therefore highly improbable . Those have been always esteemed good Rules , Frustra fit per plura , &c. Entia non sunt multiplicanda sine necessitate . It is most suitable to that common analogy to be observed amongst natural things , even in lesser matters , that there is nothing amongst them superfluous or redundant ; And therefore much more ought it to be so , in the greatest and highest matters of all . Now nothing can be more evident , than that one infinite Being may be sufficient to all purposes whatsoever ; for if it had any limits , it were not infinite ; and nothing can be more absurd , than to suppose more Gods than are necessary . 2. 'T is not possible , that there should be two such infinite Beings . Because either they must have several Perfections , or the same : Neither of which is consistent with the most obvious notion of God , That he is a Being of all possible Perfections . To suppose two Gods , with several Perfections , some belonging to one , and some to another , will plainly prove , that neither of them can be God , because neither of them have all possible Perfections . To suppose two Gods of the same and equal Perfections , would likewise prove , that neither of them can be God , ( i. e. ) , not absolutely perfect ; because it is not so great a priviledg , to have the same equal perfections with another , and in a kind of partnership , as to be alone and superior above all others . And to suppose one of them , whether of several or the same kinds of Perfections with the other , but only in an inferior degree , may sufficiently evince that one of them is not properly God , because not supreme . 3. The third Attribute to be discussed , is the Divine Immutability . By which I mean a freedom from all kind of change or inconstancy , both as to his Nature and his Purposes . And that this Attribute is likewise very suitable to those natural notions which men have of God , may appear , 1. By Testimony . Plato having proposed the Question , whether God be mutable and inconstant , answers expressly . 'T is most necessary that he should be always the same and alike . His words are most emphatical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he is never in any wise capable of any kind of change whatsoever . And in another place , he mentions these two things , as being the grand principles of Religion . 1. That God is the cause of all good , and in no wise of any evil . 2. That he is constant and immutable , and cannot deceive by making various representations of himself . So Seneca , speaking of the necessity of ascribing this Attribute to the Divine Nature as to his Purposes or Counsels , hath this passage ; Statuerunt quae non mutarunt , nec unquam primi consilii Deos paenitet . God is always constant to his own Decrees , and doth never repent of his Purposes . And in another place , Necesse est ei eadem placere , eui nisi optima placere non possunt ; nec ob hoc minus liber ac potens est , ipse enim est Necessitas sua . 'T is necessary that he should be always pleased with the same things , who can be pleased with nothing but what is best : Nor can this be any prejudice to his Liberty or his Power , since he is his own Necessity , i. e. nothing from without , but his own natutural perfection lays this necessity upon him . 2. By reason . There is an excellent argument to this purpose , in that place before-cited out of Plato , which according to his manner , he delivers in a more copious way of expression . But the substance of it is this ; All change must be either involuntary and upon necessity , or voluntary and upon choice . Now God being the most powerful Being , cannot by any thing be necessitated to an involuntary change . And for any voluntary change , whereas it must be either for the better or the worse , it is not imaginable , that any wise Being should be willing to change for the worse ; Nor is it possible that any perfect Being should change for the better . And therefore 't is necessary that the divine nature should be immutable . We esteem changeableness in men either an imperfection , or a fault . Their natural changes , as to their persons , are from weakness and vanity ; their moral changes , as to their inclinations and purposes , are from ignorance or inconstancy . And therefore there is very good reason , why we should remove this from God , as being that which would darken all his other perfections . The greater the Divine Perfections are , the greater Imperfection would Mutability be . Besides , that it would take away the foundation of all Religion , Love and Fear , and Affiance and Worship : In which men would be very much discouraged , if they could not certainly rely upon God , but were in doubt that his nature might alter , and that hereafter he might be quite otherwise from what we now apprehend him to be . 4. Infiniteness is another Attribute most natural to the Notion of God. By which is meant , his not being bounded by place , or space , or by duration , but being Immense and Eternal . 1. This Attribute of Gods immensity doth signifie his not being so confined by any bounds of space , but that he doth spread himself to all places that we can see or can imagine , and infinitely beyond : So as we cannot say , he is here and not there , thus far he reaches and not farther . Some have thought , that it is not absolutely necessary to believe such a kind of Omnipresence of the Divine substance , as to be actually present in every place . But this is most necessary to be believed , That God is every-where in respect of his Power and Providence , whereby he doth influence and govern all things , ( which is hardly possible to conceive without his actual presence in all places ) And in respect of his Knowledg , whereby he doth see and take notice of every thing , though never so secret ; and that he can pierce through all these created things , with greater facility than the Light doth through the Air. And that this doth belong to the natural notion of God , may appear , 1. By the general consent of the Heathen , testified by their praying to him at any place or time , which shews that they were perswaded that he was always and every-where present , at least by his Knowledg and his Power . Tully cites Pythagoras affirming , Deum esse animum per naturam rerum omnium intentum & commeantem , That God is a Spirit or Mind , which doth pass through all things . And in another place , he cites it as Thales his saying , which he commends , Homines existimare oportere , Deos omnia cernere , Deorum omnia esse plena , That men ought to think , that God beholds every thing , and fills every place . Plato affirms , that God doth see and take notice of all our actions , words , and thoughts . So Virgil , — Jovis omnia plena . And in another place , — Deum namque ire per omnes Terrasque tractusque maris , coelumque profundum . So Seneca speaking of God , saith , Ubique & omnibus praesto est . He is every-where , and always at hand . And in another place , Quocunque te flexeris , ibi illum videbis occurrentem tibi , nihil ab illo vacat , Opus suum ipse implet . We can turn our selves no-whither but we shall meet him , no place is without him , he fills his own Work. 2. By the principles of Reason . If it were otherwise , and the Divine nature should be limited , this would contradict his universal Providence , and render all worship of him vain and useless . Why should a man either fear him , or serve him , if he could neither hear our prayers , nor take notice of our wants , nor receive our acknowledgments . 2. For the Attribute of Eternity , whereby is signified Gods being of infinite duration , without beginning or end ; that this likewise doth belong to the natural notion of God , may be evident , 1. By the general consent of the Heathen Philosophers . And though there have been disputes amongst them , about some of his other Attributes , yet in this all of them have agreed . They do indeed describe the Genealogies of their Heroes and subordinate Gods , but for the supreme Deity , he is constantly acknowledged to be without beginning of time or end of days . Epicurus himself , who had the lowest and meanest opinion of God , and robbed him of as many of his other perfections , as by the utmost straining of his wit he was able to do ; yet is forced to leave him this Attribute . So Tully relates of him , speaking to those of that Sect , Ubi igitur vestrum beatum & AEternum , quibus duobus verbis significatis Deum ? Where is that blessed and eternal Being of yours ? which are the two usual words whereby you describe the nature of God ? And Lucretius , who made it his design to represent to the world the doctrine of that Philosopher , doth from him give this account of the divine nature , Omnis enim per se Divum natura necesse est Immortali aevo summa cum pace fruatur . It is essential to the notion of God , that he should be happy and immortal . The Poets themselves , who amongst all others had the wildest thoughts of God , yet do continually give him the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and seldom mention his name without it . And the Oath most usual amongst them , was in this form , Deos testor immortales , I appeal to the immortal Gods. Aristotle doth in several places , make Eternity to be essential to the notion of God. And Tully asserts it impossible to conceive of God without this perfection ; Nos Deum nisi sempiternum intelligere quî possumus ? How is it possible for us to conceive of God , but as being Eternal ? There never yet was any man , that had any conception of God , who did not esteem him to be Everlasting . To speak of a God that should be corruptible and mortal , is so monstrous an absurdity , that a man could not , though he should purposely study for it , devise any thing more wild and extravagant , saith Plutarch . 2. There is very good reason , why this Attribute should not by the most Sceptical Atheistical men be esteemed impossible , because they themselves are willing to grant it to the World , or at least to matter . And if we suppose God to be the first Cause or Mover , it will thence necessarily follow , that he must always be , and could not have a beginning ; because if he ever were only in possibility , he could not from thence pass into actual Being , without some precedent Cause and Mover , which is inconsistent with his Being the first Cause . And if nothing could cause his Being , then nothing can take it away , and consequently he must be Everlasting . It would be a great abatement to all the other Divine perfections , if they were finite and perishing . Besides , that it would be altogether inconsistent with some of them , namely , his Self-existence , and necessary Existence . And withall , it must needs take off from the obligation to duty on the Creatures part , if they were uncertain of the continuance of his Being , by whom Rewards and Punishments were to be distributed in the world . CHAP. IX . Of the Communicable Perfections of God : And first , of those which relate to the Divine Understanding , viz. Knowledg , Wisdom , particular Providence . BEsides those incommunicable Attributes already insisted upon , there are others styled communicable , because they are in some lower degree , and by way of participation , communicated to other inferior Beings . And concerning these , there is a necessity that we should make an estimate of them , by such rules and measures as our natures are capable of . And because the chief perfections that we can apprehend in any reasonable Essence , must refer to one of these three things , the Understanding , the Will , the Faculties of working ; for this reason , these Divine perfections may be reduced to these three heads . And whatever is the most excellent of rational Beings , must excel in each of these , ( i. e. ) , There is no kind or degree of perfection that our imaginations are able to conceive , but these excellencies of the Divine nature , must run out still beyond it , so as not to be determined by any real or imaginary bounds . I purpose to treat particularly concerning each of them , beginning with those perfections that belong to the Divine Understanding , namely , his Knowledg , Wisdom , and particular Providence . 1. By the Knowledg of God , I mean that perfection or faculty whereby he understands and considers things absolutely and as they are in their own natures , their powers , properties , differences , together with all the circumstances belonging to them . And 't is necessary to the notion of God , that this should be ascribed to him , in the utmost perfection of it , infinitely beyond what the most knowing and the most learned men can pretend unto . 1. His Knowledg is most deep and intimate , reaching to the very essence of things , ours but slight and superficial . 2. His is clear and distinct , ours but confused and dark . 3. His infallible , ours doubtful and liable to mistakes . 4. His easie , and without labour and difficulty , always present and actual ; ours gotten by sore travail , and easily lost again by the defects of memory or age . 5. His universal , extending to all objects ; ours short and narrow , reaching only to some few things , That which is wanting cannot be numbred . He hath a perfect comprehension of all things , that have been , that are , or shall be , according to all the various relations , dependencies , circumstances , belonging to each of them . So that this Attribute of his must be infinite and unbounded , both extensivè , with respect to the several kinds of objects which it comprehends ; and likewise intensivè , as it sees every single object with a most perfect infallible view . He doth not only understand all particulars ; but he knows every particular so exactly , as if he were wholly taken up and intent in his thoughts upon that alone . There is a vast difference betwixt the wisest of men , and such as are grosly ignorant and sottish ; and much greater betwixt men and other creatures , the little Insects , Ants and Worms , which are no ways fit to pass a judgment concerning humane counsels and designs . And yet these things hold some proportion to one another , being both finite ; whereas betwixt Gods knowledg and mans , the distance is infinite . And that this Attribute doth belong to the natural notion of God , may appear , 1. From the acknowledgment of the Heathen . Tully mentions it as an usual saying of Thales , Deos omnia cernere , God beholds all things . So Seneca , Nihil Deo clausum , interest animis nostris , & mediis cogitationibus intervenit . Nothing is hid from God , he is intimate to our minds , and mingles himself with our very thoughts . Besides , that general practice amongst them of swearing by him , and attesting him in their most solemn compacts , doth sufficiently imply their belief of his Omniscience . 2. From natural reason . Nothing can be more manifest , than that knowledg is a perfection , and therefore ought to be ascribed to that Being which is supposed to have all possible perfection . 'T is a perfection that we know to be in some of the Creatures , and therefore must be much more in the Creator himself . He that made the eye , shall be not see ? He that gives to men understanding , shall not be know ? Besides , that the denial of this perfection , would necessarily infer many other imperfections in the Divine nature . It would destroy his Wisdom , Providence , Dominion . Where there is no knowledg , there can be no forecast or provision for the future , nor any kind of regular government . In brief , the denial of this Attribute must take away his Goodness , Veracity , Justice . That Being cannot properly be said to be good , which doth act either out of ignorance or blind necessity . 2. As Knowledg doth respect things absolutely ; so Wisdom doth consider the relations of things one to another , under the notion of Means and End , and of their fitness or unfitness for the various purposes to which they are designed . And this likewise doth belong to the natural notion of God , may be evident , 1. By Testimony . The Heathen Writers are full of expressions to this purpose . Plato asserts Wisdom to be a thing of that excellency , that it cannot properly be ascribed to any , but God. It is a saying of Tully , Sapiens est Homo , & proptereae Deus ; Man is wise , and therefore much more God. And in the same Book , Deo tribuenda est ratio recta , constansque ; To God is to be ascribed right and steady Reason ; and a little after he says , it must be such as is perfect and absolute . Nothing more frequent in Seneca , Epictetus , Antoninus , than to perswade men to an acquiescence under all the dispensations of Providence , because they are ordered by the highest Wisdom . 2. By Reason . The want of wisdom is counted a very great imperfection , and one of the worst defects belonging to men ; and that which every one is most unwilling to own , being content to be counted any thing rather than a Fool. And therefore there is very good reason , why we should remove this imperfection from that Being , which is supposed to have all possible perfections . And what was said before concerning the denial of his Knowledg , must be equally true likewise in this case , that it must necessarily destroy his other perfections , or render them insignificant . What reason would there be for men to trust either to his Goodness , or his Justice , or his Providence in the managing of things , if he were not withall infinitely wise . And as for his Power , that without wisdom , would be but a kind of a blind force , as much to be feared and hated , as loved and trusted to . 3. The third Attribute to be considered is his particular Providence , whereby he does superintend and take care of every individual thing in the world ; continuing them in their Beings , disposing of their operations and effects in such a wise order , as may be most suitable to those ends and purposes for which they are designed . This likewise doth belong to the natural notion of God. Though it must be granted , that the belief of this Attribute hath met with some opposition from several of the Philosophers , chiefly Epicurus , who in truth was an Atheist , and out of a pretended respect to the Deity , did think it to be below his Greatness ; and for the trouble of it , inconsistent with his Happiness , to have any regard to these Inferiour things , which he therefore imagined to be left to their own courses , whilst the Divine nature is wholly taken up in the contemplation of it self . Semota a nostris rebus sejunctaque longè . as Lucretius speaks . But because this might seem to argue too slight and narrow apprehensions of the Deity , therefore others to mend the matter , have thought that he might have leisure , and perhaps an inclination , to extend his Providence to heavenly things , but not to earthly . Others yet more bountiful , will allow it to reach both to Celestial and Terrestrial things : But then it must be only to the general kinds of them , which are to be put into a natural course ; not to every particular of each kind by it self , which they conceived must needs prove too great a trouble and distraction to his mind . But 't is evident that all these wild conceits did proceed from a misapprehension of what kind of knowledg or wisdom does belong to the Deity , namely , infinite and absolutely perfect , not to be limited , nor capable of any difficulty to be put upon it , by the nature or number of things . Any particular man , whom we know to be a person of Diligence and Sagacity , may without any trouble to himself undertake the management of any single business . Why , God can with far greater facility provide for all , than any single man can for one . Though we should suppose that the particulars to be taken care of , are infinite , yet so is his Wisdom likewise ; and there is the same proportion of infinite to infinite , as of one to one . And that this Attribute doth belong to the natural notion of God , may be made evident , 1. By the more general consent of the wise and learned Heathen Writers ( notwithstanding the dissent of some amongst them ) . Aristotle himself , or whoever else was the Author of that Book de Mundo , amongst other Testimonies he gives of the Divine Providence , hath this for one , That as a Governour is to a Ship , as a Law to a City , as a General in an Army , so is God in the world ; but with this difference , that they perform their business not without labour , care and difficulty ; whereas the Divine Providence doth dispose of all and every particular thing , without the least kind of trouble . Tully doth acknowledg that the Providence of God doth extend not only , universo generi hominum , sed etiam singulis , to mankind in general , but likewise to every particular person . And in another place , Deorum providentiâ mundus administratur , iidemque consulunt rebus humanis , neque solum universis , sed etiam singulis . The whole world is governed by Divine Providence , and not only human affairs in general , but likewise every particular business . Seneca speaking of such as denied particular Providence , hath this remarkable passage , Sunt qui putant , &c. There are some who think so well of their own minds , that they are able to take care of their own business , and to provide for other mens affairs likewise ; And yet are so absurd as to question , whether this great Universe , whereof they themselves are but a very inconsiderable part , be managed by any kind of Wisdom or counsel , and not left wholly to Chance . Hierocles doth acknowledg , that the Providence of God doth extend to contingencies . And to say no more by way of Testimony , this may sufficiently appear , by the general practice of swearing by Him , and praying to Him , which doth sufficiently evince their belief of his particular Providence . 2. By Reason . The denial of this Attribute will evacuate several others , namely , his Goodness , Justice , Dominion , which must all signifie nothing without Providence in the application of them . And withall , the denial of this , doth take away the ground of Worship . The belief of a particular Providence , being necessary unto that adoration which we owe to the Divine nature . The Greatness and the Excellency of the Deity in it self , abstracted from any concernment of our own , will have but a very flat and jejune operation upon our hearts . Do we not find by experience , that men have but little regard to the great Mogul , The Cham of Tartary , The Emperors of China and Persia , and such other Potentates of remote Countreys ? who though they are Princes of great power and magnificence , able to bring many hundred thousands of fighting-men into the field ; yet they having nothing to do with us , nor we with them , we have therefore but a small regard for them . Whereas the next ordinary Gentleman , who is but Lord of a Mannour , or Justice of Peace , with whom we are concerned to deal , and who hath any power of punishing or rewarding , of doing us either a kindness or a discourtesie , we use to be accordingly affected in our esteem and veneration towards him . And thus must it be likewise for our adoration of the Divine nature , which will be either more or less , according as we conceive our selves more or less concerned in his Providence towards us . CHAP. X. Of the Perfections relating to the Divine Will ; Goodness , Justice , Faithfulness . 2. THE Perfections belonging to the Divine Will , were before reckoned to be , 1. His Goodness . 2. His Justice . 3. His Truth and Faithfulness . 1. His Goodness . By which word is sometimes signified , the notion of Perfection in general ; and sometimes it denotes Moral goodness , in opposition to all kind of moral imperfections . Of both which kinds of Goodness , God is the Fountain and Author , the Rule and Measure , from whom all created goodness is derived , and by conformity to whom it is to be estimated . But that more particular sense of this word , according to which it is now to be treated of , doth respect the inclination of the Divine Will toward his Creatures ; that propension of his , whereby he is generally disposed to procure their happiness : in opposition to envy or malice , which delights in withholding good from others , or doing mischief to them . And that this Attribute is natural to the notion of God , may appear , 1. By Testimony . There being no one perfection about which the generality of men are more agreed than about this , ( excepting only the Epicureans ) , who attribute nothing to God but everlasting happiness and blessedness , which yet cannot be without Goodness . Plato styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the best Being . And his common title amongst the Latins , was Deus Optimus Maximus . And our forefathers in this Nation , seem to have given this very name of God from Good. That is a known and an excellent passage in Seneca , Primus est Deorum cultus , Deos credere ; deinde reddere illis Majestatem suam , reddere bonitatem sine qua nulla Majestas . The most fundamental thing in Religion , is to acknowledg the Being of God , and then to demean our selves towards him suitably to the greatness of his Majesty , and to his Goodness , without which there can be no Majesty . And in another place , He that doth not acknowledg the Goodness of the Divine nature , doth not take notice of the general custom amongst men , of praying to him in their distress , and making vows both publick and private , which would not be , unless they had this perswasion well fixed within them , that God was ready to hear and to help them , and that he is in his own nature propense to kindness and pity . Nec in hunc furorem omnes mortales consensissent , alloquendi surda numina & inefficaces Deos. Nor is it possible , that all mankind should so unanimously agree together in so great a madness , of praying to such Deities as they did not believe could either hear or help them . And in another place , Quaedam sunt quae nocere non possunt , &c. Some things there are of so benign and helpful a nature , so mild and beneficial , that nothing of evil or hurt can proceed from them : Such is the Deity , who neither can , nor will , do any thing that is mischievous ; being as remote from any action , that is injurious to others as to it self . And elsewhere , Ecce sceleratis sol oritur , & Piratis patent maria . He causeth his Sun to shine upon the just and unjust , and the Seas are open to Pirates as well as Merchants . He communicates his bounty to us in our infancy and childhood , when we can have no sense of it : Nor doth he presently withdraw and cease his favours towards such wretches , as make a question and doubt concerning the Author of them : Nor is there any person so miserable and wretched , who hath not in several respects had experience of the Divine bounty . Hierocles asserts , that God is essentially good ; not by accident and from external motives and considerations . 2. By Reason . It is so plain , so fundamental a notion , that Goodness must belong to God , that I know not how to go about the proof of it . 'T is the brightest ray of the Deity , the first and clearest notion we have of God. We may see every day many thousand visible effects of this Goodness in the world . And there are some glimpses and weak impressions of it amongst the Creatures , and therefore much more must it be in the Creator himself . This is the foundation of all Worship and Religion amongst men , the reason of their Prayers to God , and Praises of him . Without this , his other Attributes would not afford any sufficient ground for our Love and Adoration of him . Knowledg and Power without Goodness , would be but craft and violence . He can by his Wisdom out-wit his creatures , and easily impose upon them ; and by his Power he could tyrannize over them , and play with their misery ; but that he will not do thus , we are assured by his Goodness . This is so essential to him , that to imagine him without Goodness , were to imagine a God without a Deity , i. e. without that which chiefly constitutes him what he is : Nay , it were to imagine instead of a God , a worse Devil , and more qualify'd to do mischief , than any is now in the world . 2. The second Attribute belonging to the Divine Will , is his Justice . By which is meant not only the rectitude of his Nature in general , but more specially his dealing with his creatures according to the desert of their deeds . And that this Perfection is natural to the notion of God , may appear , 1. By Testimony . It is an assertion of Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God cannot be said in any kind or respect whatsoever to be unjust , but so far as is possible to be most just . Tully lays it down as a principle , that before men are fit to associate under government , they ought to be first convinced , that God is the supreme Governour of the World , and doth take particular notice , Qualis quisque sit , quid agat , quid in se admittat , quâ mente , quâ pietate religiones colat , piorumque & impiorum habere rationem ; what kind of person every one is , what he doth , and what he thinks , how his heart stands inclined to the duties of Religion , and will deal with every one according to his reality or hypocrisie in such matters . And that this was the general belief amongst them , may appear by the universal custom of attesting him by solemn Oaths ; whereby they did-appeal to him as a Righteous Judg , who would certainly revenge all falshood and injustice . 2. From Reason . And that not so much because Justice is a perfection , as because Injustice is so great a blemish and imperfection ; especially in the great Soveraign and Judg of the world , who having all power and authority in his hands , can have no temptation or byass imaginable to do any thing that is unjust . 3. His Truth and Faithfulness . By which is meant , the congruity of his words to his intentions , especially in respect of any promises which he hath made . And that this doth belong to the natural notion of God , may be made evident , 1. From Testimony . Plato asserts , all kind of lying and falshood to be imperfections most odious both to God and man , and that the Divine nature is absolutely free from all kind of temptation to it ; so that there can be no imaginable reason why God should falsifie . Porphyrie in the life of Pythagoras tells us , that it was one of his precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that men should most of all endeavour after truth , because this only can make them like God. And he adds afterwards , that Truth is so great a perfection , that if God would render himself visible to men , he would chuse Light for his Body , and Truth for his Soul. 2. From Reason . It is one of the greatest reproaches , and an argument of baseness amongst men , to be counted a Lyar : And therefore must it necessarily be removed from that Being which is supposed to have all possible perfections , and to be the Father of Truth , as the Devil is of Lyes . That which tempts men to falsifie , is usually either the fear of some evil , or the hope of some advantage . The reason why they break their words , is either because of their rashness and inconsiderateness in making promises , or their forgetfulness in not minding them , or their inconstancy in not keeping to them , or their impotence to perform them . But now the Divine nature being infinitely wise and allsufficient , can have no temptation to be otherwise than true and faithful . His infinite Knowledg and Wisdom doth secure him , from being deceived himself ; his Omnipotence doth exempt him , from standing in need of deceiving others ; and his Goodness secures us , from the lest suspition of any inclination thereto . CHAP. XI . Of the Perfections belonging to the Powers and Faculties of Acting , viz. Power , Dominion , Distribution of future Rewards and Punishments . THose Perfections which are essential to the Notion of God , with respect to his faculties of working , are likewise three fold : 1. His Power or Omnipotence . 2. His Dominion or right to govern us in this life . 3. His Distributing of future Rewards and Punishments after this life . 1. By the Power or Omnipotence of God is meant , an ability of doing all such things , the doing of which may argue Perfection , and which do not imply a contradiction , either in the things themselves , or to the nature and perfection of the Doer . Some things are repugnant to the perfection of God , either Naturally , as that he should be sick or dye ; or else Morally , as that he should lye or deceive : Both which imply imperfection . And some other things may imply Contradiction , either directly , or by plain consequence . And of such matters it is not so proper to say , that he cannot do them , as that they cannot be done . As the object of the Understanding , the Eye , and the Ear , is that which is intelligible , visible , audible : So the object of Power , must be that which is Possible . And as it is no prejudice to the most perfect understanding , or sight , or hearing , that it doth not understand what is not intelligible , or see what is not visible , or hear what is not audible ; so neither is it to the most perfect Power , that it doth not do what is not possible . Every kind of faculty being necessarily determined to its own proper object . But as for all Possible things , it is natural and necessary to apprehend of God , that he can do whatsoever any other single thing , or a combination of all other things put together , can perform , and infinitely more ; and that without any kind of labour or difficulty : So that his Power must be infinite extensively , with respect to all objects ; and intensively , with respect to the acts of it , together with the manner and degrees of them . That this kind of Omnipotence doth belong to the natural notion of God , may appear , 1. By Testimony . It is a frequent title given unto God by the Grecian Philosophers , who style him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Omnipotent . And nothing is more frequent amongst the Latines , than the titles of Jupiter Omnipotens , Optimus-Maximus : He is generally acknowledged to be the Creator and Governour of the World , upon which account they call him , Opifex rerum , and Rector mundi . It is an acknowledgment of Tully , Nihil est quod Deus efficere non possit , & quidem sine ullo labore . There is nothing which God cannot do , and that without any kind of labour . 2. By Reason . If the power of God could be limited or circumscribed , it must either be by something of greater power , which is inconsistent with the notion of his being supreme and soveraign : Or else by the difficulty and repugnancy which there is in the nature of things ; which could not be in the first creation of them , because there was nothing then to make any resistance , and since that , there is nothing but what was made by him , derived from him , and is dependant upon him , and therefore must be subject to him . And besides , all such things being finite , must therefore be at a vast distance of inequality from the infinite power of God. To which may be added , that all his other perfections would be insignificant and ineffectual , if his power of acting , whereby they were to be communicated to inferior natures , were not answerable to them . Meer Knowledg without Power would be but an idle speculation ; Wisdom to contrive , without Power to effect , would be but vain and useless . What could his goodness and mercy signifie to us , if he were not able to give any proofs of it . And so likewise for his Justice and Faithfulness , which there would be no reason to fear or to depend upon , if Rewards and Punishments were not at his disposal , and he had not sufficient power to perform what he promises . Nor could there be any sufficient ground for his being acknowledged the supreme Lawgiver . For why should any one take upon him to intermeddle in the affairs of the world , and to prescribe Laws to others , who had no power to dispose of things , and were not able to enforce obedience to his own Laws ? In brief , without the belief of this Attribute , there can be no foundation for Religion , amongst men ; because there could be no ground for our Faith or Trust , no reason for our Hope or Fear . 2. Besides this absolute consideration of the Divine Power , there is likewise a relative notion of it , respecting that Dominion and Jurisdiction which he hath over reasonable Creatures , his right to govern them in this life ; to command , prohibit what he pleases , to reward and punish as shall seem good unto him . And that this doth belong to the natural notion of God , may appear , 1. By Testimony . Plato , and Tully , and Plutarch , do often style him , the Lord of all things , the Eternal God , Father and Creator of the world , and all things in it . Deo nihil praestantius , ab eo igitur necesse est mundum regi , saith Tully , God is the most excellent Being , and therefore is it necessary that he should be the Governour of the world . And in another place , Deorum immortalium numine , omnia regi gubernarique credimus . We believe that God is the Governour of all things . To which I shall add that testimony of a Heathen King , Nebuchadnezzar , in that Remonstrance which he published to all people , nations , and languages , that dwell in all the earth , viz. that Gods dominion is an everlasting dominion , and his kingdom is from generation to generation , and all the inhabitants of the earth are reputed as nothing before him . And he doth according to his will , in the armies of heaven , and amongst the inhabitants of the earth , and none can stay his hand , or say unto him , what dost thou ? And as this was their declared opinion , so was their practice suitable to it ; by owning that to be their Duty which they supposed to be agreeable to his Will , and which would render them acceptable to him . 2. By Reason . If we consider those several titles which can give right to Dominion amongst men , we shall find them all to concur in God. Now men claim a right of Government , either by Conquest , or Purchase , or Compact , or by having others born in a state of subjection under them , or by their having oblig'd others with any special bounty or favour ; but above all these , there is another ground of subjection , which men cannot pretend to , namely , the giving of Being to a thing . And this must needs , above all other claims , be the greatest imaginable right , for the government and disposal of that thing , according to the pleasure of him that made it . It is he that made us , ( says the Psalmist ) and not we our selves ; and therefore we are his people , and 't is reasonable that we should be under his dominion and government . 3. The distribution of future Rewards and Punishments to men , according as their lives and actions have been in this world . That this likewise doth belong to the natural notion of God , may appear , 1. By Testimony . From all kind of Heathen Writers . Nothing hath been more universally believed in all places and times , not only amongst the civilized Nations , the Grecians and Romans ; but likewise amongst such as were most wild and barbarous . All sorts and Professions of men , of any special eminence , as Princes , Statesmen , Souldiers , Philosophers , Poets , Artists , have had great impressions upon their minds concerning a future state . And it may be reasonably presumed ( as Tully observes ) , that those who do so much excel others in their parts and their virtue , are not generally mistaken in their judgments about a natural truth . Whereas several other opinions and Doctrines , which at some times have prevailed , have afterwards been rejected ; this hath still kept up in its vigor and authority , amidst all the various revolutions of Government and Religion , of Nations and Churches . The most ancient Philosophers amongst the Grecians , who reduced that people to civility , were Thales , Pherecides , Pythagoras ; the last of whom was for a long time of so great authority , that no others were counted learned but such as were his followers . And each of these have most expresly asserted this Doctrine . And besides there are many other testimonies to this purpose , cited out of Plato , Empedocles , Plutarch , together with Homer , Euripides , Sophocles , for the Grecians ; the ancient Druids amongst the Gauls ; the Brachmans amongst the Indians , who are all mention'd as bearing witness to this truth , by Justin Martyr , Clemens Alexandrinus , and others . And as for the Latines , I shall mention only two testimonies ; That of Tully , Permanere animos arbitramur , consensu nationum omnium . We do believe that the Souls of men do abide after death , by the consent of all Nations . And that of Seneca , Cum de animarum aeternitate disserimus , non leve momentum apud nos babet , consensus omnium , aut timentium inferos , aut colentium . When we dispute about the immortality of the Soul , the general consent of men , either fearing or worshipping the infernal powers , is of no small moment with us . That common practice amongst the Heathen , of worshipping their departed Heroes , doth suppose a general belief that their Souls did remain after death , and were advanced unto a higher state of happiness and power . In brief , all the attestations amongst them , concerning the Souls immortality , are founded in their belief of the necessity of this principle , That there must be a future state of Rewards and Punishments . Though it must be granted , that this state as to the manner of it , is by them described in such a Poetical way , as is more fit to amuse and make impression upon the vulgar , than to satisfie the reason of the judicious . They tell us , that good men shall after their death be received into the Elysian Fields and gardens , which are always flourishing and pleasant , where men shall be continually exercised in such kind of employments as are most suitable to their inclinations ; Some in Combats , Running , Wrestling ; Others in Philosophical Discourses ; others in Dancing or Musick ; where such kinds of Actions or Things , whether in themselves worthy , or meerly innocent , in which good men during the time of their lives , did find any special pleasure , should be enjoyed by them in the utmost perfection . And as this shall be the state of such as have been Virtuous , so those who have been Wicked shall be thrust down into the infernal Regions , into Prisons and dark Caverns , where Furies are appointed for their tormentors , who shall inflict upon them various kinds of punishments , according to the nature and quality of the Crimes of which they have been guilty . And though such kind of enjoyments wherein these Heathen placed their future happiness , be not altogether so sensual as the Turkish Paradise , yet are they too earthly and gross for any rational man to rest in as his chief felicity . And must , even to the judgment of meer reason , seem altogether despicable in comparison to the Christians Heaven ; which consists in the raising of our natures to the highest perfection of which they are capable , in a perpetual vision and fruition of the Supreme Good. It must be granted , that the principal evidence for this Doctrine concerning a future state of Rewards and Punishments , is to be derived from Scripture , especially from the New Testament , where 't is said that life and immortality is brought to light by the Gospel . Not but that there is evidence for it , both from the Old Testament , and from the light of Nature . 'T is true indeed , that Temporal things are more expresly insisted upon in the promises and threats of the Old Testament , upon account of the grosness and dulness of the people of the Jews , who being more immersed in sensible things , were therefore more easie to be wrought upon by such considerations . But that these things were not then intended for the chief motives of Religion , may appear from the Histories concerning such Religious persons as lived in those first ages . Amongst whom , there were but very few ( if any ) that did attain to any such perfect felicity in respect of worldly things , but that they might very well apply to themselves the words of old Jacob , and say with him , Few and evil have the days of my life been . And if God had intended these temporal enjoyments , for the chief felicity which that Religion was to entitle them unto ; those very histories upon record , where these promises are mentioned , concerning the sufferings of the best men in those times , must needs have been a disparagement and confutation to these promises themselves . But besides the testimonies to this purpose from Scripture and revelation , it is not imaginable that in a point of so great moment , and so universal consequence as this is , God should have left himself without a witness unto all the Nations of the world ; but that all men should be endowed with such natural capacities and notions , as being improved by consideration , will afford sufficient evidence for the belief of this great and fundamental Principle . As for such men who live under the sense of guilt , whose interest it is that there should be no future account ; It cannot be otherwise expected from such , but that they should be willing to disbelieve this . And from hence it is , that some of the ancient Philosophers have employed their learning and subtilty , to dispute themselves into some kind of doubt and uncertainty about it . And yet the generality even of these , have been forced to acknowledg it much more probable than the contrary . And as for the vulgar sort of people , who are guided by the more simple dictates of nature , these have in all Ages and Nations submitted themselves to this doctrine , and professed a firm belief of it . And though vulgar opinion be but a very bad Topick , about such matters as may gratifie men in their ease and sensual appetites ; yet in such other opinions as are cross to their worldly interests , it may argue such things to be from some natural impression upon their minds , which they must believe , and cannot otherwise chuse . The Arguments I would make use of to this purpose , may be reduced to these three general heads : 1. The suitableness of this Principle , to the most natural Notions of our minds . 2. The necessity of it to the government of mens lives and actions in this world . 3. The necessity of it for the vindication of Divine Providence . 1. I begin with the first , The suitableness of it to the most natural Notions of our minds , and those kind of impressions which belong to us , as we are reasonable Creatures . We see by experience , that all other things ( so far as we are able to judg ) Minerals , Plants , Beasts , &c. are naturally endowed with such principles as are most fit to promote the perfection of their natures , in their several kinds . And therefore it is by no means credible , that Mankind only , the most excellent of all other Creatures in this visible world , for the service of whom so many other things seem to be designed , should have such kind of principles interwoven in his very nature , as do contain in them meer cheats and delusions . And therefore whatsoever those things are , which the generality of mankind , especially the most wise and the most considerate part of them , do agree in , ought to be allowed for highly credible ; otherwise it must follow , that we are framed with such kind of Faculties , as in our most cautious exercise of them , are more likely to seduce us and expose us to error , than to direct and lead us to the truth . But I shall endeavour to manifest this more particularly , by these three considerations . 1. This principle is most suitable to the general apprehensions of mankind , concerning the nature of good and evil . 2. To those natural hopes and expectations which the generality of good men have , concerning a state of future happiness . 3. To those natural fears and expectations which the generality of wicked men are possessed with , concerning a future state of punishment and misery . 1. This Principle is most suitable to the general apprehensions of Mankind , concerning the nature of good and evil . All men heretofore have agreed , that there is such a thing as the Law of Nature , whereby things are distinguished into good and bad ; according to which , the actions of men are determined to be either virtuous or vicious . And as the one of these doth in the essence of it imply comeliness and reward , so doth the other denote turpitude and punishment ; these things being implied in the very definitions of virtue and vice . And from hence it will follow , That as there is some superiour power who hath put this Law into our natures , so will he take care to enforce the observance of it , by rewarding and punishing men accordingly . This being implied in the nature of a Law. If there be nothing in the naked essence of things that makes them to differ , but what doth meerly arise from Custom and positive Laws ; why then Custom and Law would be able to render it a very virtuous and commendable thing , for a man to be ingrateful , a breaker of compacts , a false witness , a perjured person ; which is so monstrous a position , that the common reason of mankind will abhor it , upon the first proposal . Nothing is more obvious , than that there is an universal desire amongst men , of seeming honest : The most impudent and profligate wretch being loth to be esteemed what really he is . The very sin of hypocrisie , so general amongst men , doth give a large testimony to the beauty of goodness , and the deformity of vice . Nor is there any account to be given , why there should be impressed upon the nature of men such a value for the one , and dislike for the other , if there were not in the things themselves , something suitable to those contrary affections . We see by experience , that there is such a kind of rest and acquiescence in the mind , upon the discovery of truth , and the doing of virtuous actions , as belongs to natural bodies when they are in their proper places ; which may argue these things to have some peculiar suitableness to the soul of man , and that the opposites to them do offer violence to some natural principle belonging to it . 2. This principle is most suitable to those natural hopes and expectations , which the generality of good men have concerning a state of future happiness . From whence doth arise that confidence and courage , whereby those of meanest quality and abilities ( if otherwise virtuous persons ) can support themselves in their sufferings for that which is good ; which doth necessarily suppos● in them a strong and even a natural belief and perswasion of such a future state , wherein their sufferings shall be considered and rewarded . Besides that , there is a strong aversion amongst men , against a dark state of annihilation , which no man can think of without great regret of mind : And likewise a natural desire in all men after a state of happiness and perfection . And no natural desire is in vain . All other things have somewhat to satisfie their natural appetites . And if we consider the utter impossibility of attaining to any such condition in this life , this will render it highly credible , that there must be another state wherein this happiness is attainable ; otherwise mankind must fail of his chief end , being by a natural principle most strongly inclined to such a state of happiness as he can never attain to ; as if he were purposely framed to be tormented betwixt these two passions , Desire and Despair ; an earnest propension after happiness , and an utter incapacity of ever enjoying it ; as if nature it self , whereby all other things are disposed to their perfection , did serve only in mankind to make them miserable . And which is yet more considerable , the better and the wiser any man is , the more earnest desires and hopes hath he after such a state of happiness . And if there be no such thing , not only Nature , but Virtue likewise must contribute to make men miserable ; than which , nothing can seem more unreasonable , to those who believe a just and a wise providence . 3. This principle is most suitable to those fears and expectations which the generality of wicked men are possessed with , concerning a future state of misery . Witness those natural suggestions of conscience in the worst of men , that upon any wicked actions ( though never so private ) are oftentimes startling of them , with the apprehensions of another Judicature and Tribunal , before which they shall be called to an account for the closest sins . All that secret regret , and those inward smitings , Laniatus & Ictus , which are so often felt in the minds of men , upon the commission of any great sin , do argue some common intimations , even in the light of Nature , of another Judgment after this life , wherein they shall be accountable for such actions as men do not punish or take notice of . And these natural fears do usually seize upon all kind of men promiscuously : Even those who are most potent , who by their own Will can give Laws to Nations , and command mighty Armies ; yet cannot they avoid these checks and lashes of conscience , but that they will seize upon them , and shake them as well as the poorest meanest Subject . Nor can such as are most obstinately wicked , who with their utmost study and endeavour , apply themselves to the suppressing and disbelief of these notions , so wholly stifle them , but that they will be continually rising up in their minds and pursuing of them . Now as there is no man whatsoever , that is wholly freed from these fears , of future misery after death ; so there is no Creature below Man , that hath any fears of this kind . And if there be no real ground for this , then must it follow , That he who framed all his other Works with such an excellent congruity , did yet so contrive the nature of Man , the most noble amongst them , as to prove a needless torment and burden to it self . If it be said , That these notions may proceed from such principles as men have derived from Institution and the teaching of others , but that they do not imply a necessity of any such natural impressions . To this it may be answered , That it is sufficient to denominate them Natural notions , if they have such a suitableness to the minds of men , as makes them to be generally owned by all those who apply their thoughts to the consideration of them : And that they have such a natural suitableness , may appear , because Institution cannot so easily eradicate these notions , as it can fix them . Now if the meer teaching of others were it self sufficient to impress these notions , without any such peculiar congruity in the things themselves , it would be as sufficient to deface them again : Especially considering the advantage on this side , from that natural repugnancy which we have to any thing which brings disquiet to our minds . And nothing is more troublesome in this kind , than the fear which follows upon guilt . But now , though there have been several men of no mean abilities , in several Ages , who have made it their business to root out of the minds of men all such troublesome notions about a future state , endeavouring to perswade themselves and others , That as there was a time before they were born into the world , when they were not ; so at their dying or going out of it , they shall exist no more . And yet , though it be their interest to believe this , though they make it their study and business to perswade themselves and others of it ; it may reasonably be doubted , whether ever yet there hath been so much as one person , that hath hereby become absolutely free from these fears : But for the most part , those who would have them esteemed vain and imaginary , without any foundation in nature , these are the persons who are most assaulted with them . Hi sunt qui trepidant , & ad omnia fulgura pallent . So powerful and unconquerable are these impressions , and therefore Natural . 2. The second Reason I proposed to speak to , was from the necessity of this Principle , to the right government of mens lives and actions in this world , and the preserving of society amongst them . Nothing can be more evident , than that humane Nature is so framed , as not to be regulated and kept within due bounds , without Laws ; and Laws must be insignificant , without the sanction of Rewards and Punishments , whereby men may be induced to the observance of them : Now the temporal Rewards and Punishments of this life , cannot be sufficient to this end ; and therefore there is a necessity , that there should be another future state of happiness and misery . All the Rewards and Punishments of this life are to be expected , either from the Civil Magistrate , who by virtue of his Place and Calling is obliged to the duty of distributive Justice : Or else from Divine Providence , according to that most usual course which we find by experience to be observed by him , in his dispensation of these temporal things . Now neither of these can afford sufficient motives , for the government of mens lives and actions . 1. Not all that may be expected from the Civil Magistrates , because there may be many good and evil actions which they cannot take notice of ; and they can reward and punish only such things , as come under their cognizance . And if this were the only restraint upon men , it could be no hinderance from any such mischiefs or villanies which men had the opportunity of committing secretly . Nor would it extend to those , who had power and strength enough to defend themselves from the Law , and escape the penalty of it , but that such might without any kind of check or fear follow the inclinations of their own appetites : Nor would it afford any remedy in the case of such wicked Magistrates as should invert the order of their institution , proving terrors to well-doers , and encouragers to those that do ill . 2. Not all that may be expected from common Providence : For though it should be granted , that according to the most usual and general course of things , both virtuous and vicious actions are rewarded and punished in this life ; yet there may be many particular cases , which this motive would not reach unto ; namely , all such cases where a mans Reason shall inform him , that there is far greater probability of safety and advantage by committing a sin , than can be reasonably expected ( according to his experience of the usual course of things in the world ) by doing his duty . Suppose the case of the three Children , or of any other called to Martyrdom , who may be threatned with torments and death , unless they will blaspheme God and renounce their Religion ; if it appear to them very probable ( suppose a hundred to one ) , that upon their refusal , their persecutors will really execute what they threaten : And if on the other side , it prove very improbable ( suppose ten thousand to one ) that they shall be delivered by a Miracle : In such cases , it is not to be expected , that the consideration of the ordinary course of Providence in the dispensation of Rewards and Punishments , should be sufficient to restrain a man from any kind of Blasphemy or Villany whatsoever . But the thing I am speaking to , will more fully appear , by consideration of those horrid mischiefs of all kinds , that would most naturally follow from the denial of this Doctrine . If there be no such thing to be expected as happiness or misery hereafter , why then the only business that men are to take care of , is their present well-being in this World. There being nothing to be counted either good or bad , but in order to these : Those things which we conceive to be conducible to it , being the only duties ; and all other things that are cross to it , being the only sins . And therefore whatever a man's appetite shall incline him to , he ought not to deny himself in it ( be the thing what it will ) so he can have it , or do it , without probable danger . Suppose it be matter of gain or prosit he is disposed to ; if he can cheat or steal securely , this will be so far from being a fault , that it is plainly his duty , that is , reasonable for him to do . Because it is a proper means to promote his chief end . And so for other cases of anger , hatred , revenge , &c. According to this principle a man must take the first opportunity of satisfying these passions , by doing any kind of mischief to the person he is offended with ; whether by false accusation and perjury , or ( if need be ) by poysoning or stabbing of him ; provided he can do these things so , as to escape the suspition of others , and humane penalties . Now let any man judg , what Bears , and Wolves , and Devils , men would prove to one another , if every thing should be not only lawful , but a duty , whereby they might gratifie their impetuous lusts ; if they might either perjure themselves , or steal , or murder , as often as they could do it safely , and get any advantage by it . But these things are so very obvious and undeniable , that the most prophane Atheistical persons do own the truth of them . And upon this they are willing to acknowledg , That Religion and the belief of another life , is a very politick invention , and needful for the well-governing of the world , and for the keeping of men in awe , from the doing any secret mischiefs . Which ( by the way ) is a concession of no small advantage to the honour of Religion , considering that it proceeds from the greatest professed enemies to it . Whereby they grant , that it is fit these things should be true , if they are not ; or at least , that it is fit that the generality of men should believe them to be true . And though themselves pretend to believe otherwise , yet are they not so far out of their wits , as to be willing that those with whom they converse , their Wives , and Children , and Servants , should be of the same opinion with them ; because then they could have no reason to expect any safety amongst them . What security could any man have of his Estate , or Honour , or Life , if such with whom he is most familiar and intimate , might think themselves at liberty to do all the secret mischiefs to them which they had the opportunity to commit ? But there is one thing more , which those who profess to disbelieve this principle , should do well to consider ; and that is this , That there is no imaginable reason , why ( amongst those that know them ) they should pretend to any kind of honesty or conscience , because they are wholly destitute of all such motives as may be sufficient to oblige them to any thing of this nature : But according to them , that which is called Virtue and Religion must be one of the most silly and useless things in the world . As for the principle of Honour , which some imagine may supply the room of Conscience . This relates only to external reputation , and the esteem which we have amongst others ; and therefore can be of no influence , to restrain men from doing any secret mischief . From what hath been said it will follow , That those who have any regard to their own safety , ought to abandon all kind of society with such pernicious persons , who according to their own principles , must take all opportunities of doing any mischief to others , which they are able to effect with any advantage to themselves . Now if this be so ( as I have proved ) , that the nature of man is so framed , as not to be effectually perswaded and wrought upon , without the consideration of such a future state ; if it be necessary , to add everlasting motives , as the Sanctions of that Law , by which the Humane Nature is to be governed ; this must render it highly credible , that there is such a state , because it must needs be very unworthy of God , to conceive of him , that he hath contrived the nature of one of his best and most noble Creatures after such a manner , as to make it incapable of being governed without falshood and deceit . The necessity of this principle to the government of mens lives and actions , is the ground of that saying amongst the Rabbins , That Paradise and Hell are two of the seven Pillars upon which God is said to have founded the World. As if it could not be upheld without such a support . 3. The third and last Argument , I proposed to speak to , was from the necessity of this principle to the vindication of Divine Providence . Nothing is more universally acknowledged , than that God is Good and Just ; That well-doing shall be rewarded , and evil actions punished by him . And yet we see , that his dispensations in this life are many times promiscuous and uncertain , so that a man cannot judg of love or hatred , by all that is before him . The worst of men are sometimes in the best condition , If in this life only we had hope , we should be of all men most miserable , saith the Apostle , speaking concerning those primitive times of persecution , when the better any man was , the more was he exposed to suffering . Nor is it thus only in the case of particular persons , or in the success of private differences betwixt men and men ; but likewise for some of those decisions that are made by the Sword , in the publick contests of Princes and Nations ; these may sometimes be so stated , as to the event of them , as may in the judgment of wise and good men seem unequal , and not according to justice and the right of the cause . Now the greater uncertainty there is as to the present affairs of this world , by so much greater is the certainty of a future Judgment . It is true indeed , that virtue may be said to be a reward to it self , and vice a punishment ; in regard of that satisfaction , or that regret of mind which doth accompany such things . But these are not such kind of rewards and punishments , as Lawgivers are to take care of ; by which they are to excite those under the government , to overcome the labours and difficulties that they may sometimes meet with in doing their duty , and to restrain others from wicked actions . It would seem a wild extravagant Law , which should propose by way of Reward , that those who had upon account of Religion or Virtue , undergone any great dangers and troubles , should for their reward be put again to undergo more and greater . That they who had been guilty of Robbery , should by way of punishment be obliged to commit Murder . Besides those Moral advantages or mischiefs , which are properly the effects of Virtue and Vice ; there is likewise some Physical Good or Evil , that may be expected as the reward and punishment of them . Would it become a just Governour , to permit his rebellious Subjects , those who contemn his Laws , to persecute such as were obedient to him , with all kind of scorn and violence , stripes , imprisonment , torments , and death it self ; and that for this very reason , because they were willing to do their duties , and to observe the Laws ? Would it be a reasonable excuse for such a Ruler to say , That one of these had received sufficient , punishment in the very commission of such crimes ; and that the other had a sufficient reward , both in the doing of his duty , and in his suffering for it ? What could be more inconsistent with the rules of Justice , and the wise ends of Government ? What could be a greater disparagement to Divine Providence , than to permit the calamities and sufferings which good men undergo in this world , many times upon the account of Religion , to pass unrewarded ; and the many mischiefs and prophanations , which wicked men take the advantage of committing by their greatness and prosperity in this world , to go unpunished ? What great glory would it be , to preside over this material World , Stars and Meteors , Sea and Land , Plants and Beasts , to put these things into such a regular course as may be suitable to their natures , and the operations for which they are designed ; and in the mean space to have no proportionable regard , either for those that reverence the Deity , or those who contemn him ? 'T is very well said to this purpose by a late Author , That not to conduct the course of Nature in a due manner , might speak some defect of Wisdom in God ; but not to compensate Virtue and Vice , besides the defect of Wisdom in not adjusting things suitably to their qualifications , but crosly coupling Prosperity with Vice , and Misery with Virtue , would argue too great a defect of Goodness and of Justice . And perhaps it would not be less expedient ( saith he ) with Epicurus , to deny all Providence , than to ascribe to it such defects : It being less unworthy of the Divine Nature , to neglect the Universe altogether , than to administer humane affairs with so much injustice and irregularity . And therefore 't is necessary for the vindication of Divine Providence , that there should be a future state , and Day of Accounts , wherein every man shall be forced to acknowledg , that verily there is a reward for the righteous , doubtless there is a God that judgeth the earth . CHAP. XII . Concerning the Duties of Religion naturally flowing from the consideration of the Divine Nature and Perfections : And first , of Adoration and Worship . HAving dispatched the two first things I proposed as the principal Ingredients to a state of Religion , namely , 1. A belief and an acknowledgment of the Divine Nature and Existence . 2. Due apprehensions of his Excellencies and Perfections . I proceed now to the third , namely , Suitable affections and demeanour towards him . Which must naturally follow from the former . The serious belief and consideration of those incomparable Excellencies which there are in the Divine Nature , ought not to be terminated in meer speculation , but must derive an influence upon the heart and affections ; it being natural for men to proportion their esteem of things , according to that worth and dignity which they apprehend to be in them . And therefore that Being which hath in it all possible Perfections , may justly challenge all possible esteem and veneration , as due to it . In the enumerating of those several affections and duties , I shall observe the same method which I have formerly used in reckoning up the Attributes themselves . 1. Gods incommunicable Excellencies should dispose our minds to Adoration and Worship . 2. The communicable Attributes , which belong to the Divine 1. Understanding , namely , his infinite Knowledg and Wisdom , and his particular Providence , should work in us , Faith , Affiance , Hope , Confidence . 2. Will , namely , his Goodness , Justice , Faithfulness , are naturally apt to excite in us , Love , Desire , Zeal . 3. Eaculties of Acting , namely , his Power , which should produce in us Reverence and Fear : His Dominion over us , and distributing of future Rewards and Punishments , which calls for our Obedience , both Active and Passive . Though I cannot say , that each of these Affections and Duties are so to be restrained to those respective Attributes unto which I have ascribed them , but that the consideration of any of the rest , may have a proper influence to dispose men to any , or to all of them ; yet that there is some more peculiar reference and correspondence betwixt these Attributes and these Affections and Duties , as they are here conjoined , I shall endeavour to shew in treating concerning each of them . 1. Those incommunicable and superlative Excellencies of the Divine Nature , whereby God doth infinitely transcend all other Beings , are naturally apt to work in us , a high esteem and admiration of him ; a readiness of mind , upon all occasions , to express our Adoration and Worship towards him . That Worship is due to God , hath been universally acknowledged , in all Ages and Nations . And Aristotle asserts , that whosoever doth doubt of , or deny this , ought not to be dealt with by Arguments , but by Punishments . That it is the Excellency of any Being which is the proper ground of the worship we pay to it , hath been generally acknowledged . The Philosophers have owned this . So Tully , Praestans Deorum natura , &c. The nature of God may justly challenge the worship of men , because of its superlative Excellency , Blessedness , Eternity . For whatsoever excels , hath upon that account a veneration due to it . So Seneca , Deus colitur propter Majestatem eximiam , singularemque naturam . God is therefore worshipped , because of his excellent Majesty and incomparable Nature . And to this the Scripture likewise doth attest . All nations whom thou hast made , shall come and worship before thee , and shall glorifie thy name , for thou art great , and dost wonderous things , thou art God alone . And again , Psal. 95. 3 , having said , For the Lord is a great God , and a great King above all Gods , it is presently subjoined , O come let us worship , and fall down , and kneel before the Lord our Maker . And yet again , Psal. 97. 7. Worship him all ye gods : And the reason is given presently after , For thou Lord art high above all the earth , thou art exalted far above all gods . By Worship , I mean in the general , the highest esteem and admiration of him in our minds , whereby we do continually bow down our souls before him , in the acknowledgment of his Excellencies ; depending upon him , invoking of him in our necessities , making our acknowledgments to him , as being the Author of all the mercies we enjoy ; together with such external services , as may be fit to testifie unto others that inward veneration which we have for him , whether by the humblest gestures , of prostration or bowing our selves before him , kneeling , lifting up our hands and eyes unto him ; being always ready to speak good of his Name , to make his praise glorious . Which must be accompanied with a hearty zeal and indignation , against all such things as reflect dishonour upon him . Besides this general habit of Worship , with which our minds should always be possessed , there are likewise some particular actions and services , which by the light of Nature , and the consent of Nations have been judged proper to express our honouring of him : As the setting apart of particular Persons , and Places , and Times , peculiarly for his Worship . It hath been the general practise of all Nations , to have amongst them a distinct calling of men , set apart to officiate in Sacris , to assist the people in their publick Worship , to instruct them in their duties , and to excite them to the performance of them . Which being a work of so publick usefulness and general necessity , common reason will assure us , that the best way of providing for it , is by such persons as are bred up to it , and set apart for it . Such men are like to have the greatest skill , who have made it their business and their greatest care , and who are obliged to it by way of Office. It is natural for men who are joined together in Civil Societies , to join likewise in Religious Worship . And in order to this , 't is necessary that there should be publick Places , and solemn Times set apart for such Assemblies . Which hath accordingly been the practice of all civilized Nations . And in the manner of performing their publick Worship , it was still required to be done with all imaginable submission and reverence . This the Stoick commends , and cites Aristotle for it ; Egregiè Aristoteles ait , nunquam nos verecundiores esse debere , quam cum de Diis agitur , &c. Men are never more concerned to be humble and modest , than when they have to do about God. We should enter the Temples , with an humble and composed demeanour . When we approach to sacrifice , it should be with all imaginable expressions of reverence and modesty , in our countenance and carriage . As for the chief matter and substance of natural Worship , unto which the light of Reason will direct , I know no other , than invoking of the Deity , returning thanks to him , and inquiring after his Will. Those things which are superadded to these , in that most acceptable way of Worship revealed in the Gospel , are not proper to be discoursed of here , because they depend meerly upon revelation . It is true indeed , that all Nations pretending to any Religion , from the most ancient times to which any record doth extend , have agreed in the way of worship by Sacrifice . And from this general practise , there may seem to be some ground to infer , this way of worship to have been directed by the light of Nature . But when 't is well considered , what little ground there is to perswade a man , left to his own free reason , that God should be pleased with the killing and burning of Beasts , or with the destroying of such things by Fire of which better use might be made , if they were disposed of some other way ; I say , when it is well considered , what little reason there is to induce such a man to believe , that the killing or burning of Beasts or Birds , or any other thing useful to mankind , should of it self be a proper and natural means to testifie our subjection to God , or to be used by way of expiation from sin ; It will rather appear probable , that the original of this practice was from Institution , and that our first Parents were by particular revelation instructed in this way of worship , from whom it was delivered down to their successive Generations by verbal Tradition ; and by this means was continued in those Families , who departed from the Church , and proved Heathen in the first Ages of the world ; amongst whom this Tradition was in course of time , for want of care and frequent renewals , corrupted with many humane superinducements , according to the genius or interests of several times , or Nations . As for the Reasons , why God was pleased to institute to his own people this way of worship , there are these two things may be suggested . 1. Sacrifices had a typical reference unto that great design which was to be accomplished in the fulness of time , by the Sacrifice of Christ upon the Cross , which is at large explained and applied in several parts of the New Testament , particularly in the Epistle to the Hebrews , from whence many strong arguments may now be deduced , for confirmation of the truth of the Gospel . 2. Because this way of worship was most suitable to those Ages ; the Providence of God having purposely adapted his own institutions of worship , unto the abilities and capacities of men in several times . Discovering himself to his people in divers manners , according to sundry times . And therefore in those first and ruder Ages of the world , when people were more generally immersed in sensible things , and stood in need of somewhat to raise and fix their imaginations , God was pleased to amuse them with external pomp and solemnities , and to employ that time of their nonage , about these plainer rudiments or elements of the world . But when they were grown up from this nonage , when the generality of men became more notional , better able to consider and abstract things ; when by the spreading of the Roman Conquests , which extended to the most considerable parts of the world , they had likewise spread their Arts and Civilities , reducing the Provinces which came under their power , from that savageness and barbarism with which they had formerly been overspread , to the love and desire of all peaceful Arts , and the study of all useful knowledg , whereby the minds of men were rendered more rational and inquisitive than before they had been , and consequently better prepared for the reception of the Christian Religion : In this fulness of time ( as the Scripture styles it ) did the Providence of God think fit to introduce Christian Religion , a more rational and spiritual way of worship , whose Precepts are most agreeable to the purest and sublimest reason ; consisting chiefly in a regulation of the mind and spirit , and such kind of practices as may promote the good of humane society , and most effectually conduce to the perfecting of our natures , and the rendering of them happy . And that the most rational kind of worship doth consist in such kind of qualifications and services , besides the attestation of several Scriptures to this purpose , may likewise be made evident by the acknowledgment of the wisest Heathens . Eusebius quotes Menander a Greek Poet to this purpose , ( sometimes cited by St. Paul ) , Men do in vain , saith he , endeavour to make the Gods propitious by their costly Sacrifices ; if they would have the Divine favour , let them love and adore God in their hearts , be just and holy in their conversations . And in another place , he cites the like sayings out of Porphyrie , in his Book de Sacrificiis , & Apollonius , &c. So Maximus Tyrius , speaking concerning those divers Solemnities wherewith several Nations did honour their Gods , saith , He would be loth , by denying any of these , to derogate from the honour of the Deity ; but men should chiefly labour to have him in their minds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they should principally endeavour to know him , and to love him . So Seneca , having discoursed concerning those external adorations and ceremonies , whereby several men were wont to express their devotion , he says , Humana ambitio iftis capitur officiis , Deum colit qui novit ; Such formalities may be acceptable to the ambition of men , but he only can truly worship God who knows him . The first step ( saith he ) unto Divine worship , is to believe the Being of God , and then to demean our selves towards him suitably to the greatness of his Majesty . Vis Deos propitiare , bonus esto ; satis illos coluit quisquis imitatus est . Would you render him propitious to you , endeavour to be good ; that man only doth truly worship him , who labours to be like him . So Tully , Cultus antem Deorum est optimus , idemque castissimus , atque sanctissimus , plenissimusque pietatis , ut eos semper purâ , integrâ , incorruptâ mente & voce veneremur . To which I shall only add that saying of Persius , where he prefers an honest and a virtuous mind , above all other costly Sacrifices and Offerings . Compositum jus fasque animi , sanctosque recessus Mentis , & incoctum generoso pectus honesto , Haec cedo , ut admoveam templis , & farre litabo . If true worship did consist only in costly Sacrifices , then such alone as were rich , could be religious ; whereas God is more ready to accept the meanest Offering , from a person of a just and worthy and generous mind , who doth truly love and devote himself to him , than of the most pompous costly Sacrifices from others . And thus have I done treating of those kind of affections , which naturally follow from due apprehensions of the incommunicable Attributes belonging to the Divine nature , namely , adoration and worship . CHAP. XIII . Of Faith or Affiance in God. I Proceed to those other affections whereby we are to give unto God ( so far as Creatures are capable ) that honour which is due to those communicable perfections belonging to the Divine Understanding , Will , Faculties of Acting , namely , his Wisdom , Goodness , Power , Dominion , and superiority over us , and his distribution of future Rewards and Punishments ; which should respectively excite in us , Affiance , Love , Reverence , and Obedience , both active and passive . And though each of these graces , have sufficient foundation in every one of the Divine excellencies promiscuously , yet there is some more peculiar reference and correspondence amongst them , according to this order . I purpose to speak to each of them , severally and briefly . First , Concerning Affiance ; by which I mean an acquiescence of the mind , whereby it is supported against all unnecessary doubts and fears , upon account of the Divine All-sufficiency in general , with more special respect to his Knowledg and Wisdom and Providence , whereby he doth take notice of our conditions , and is able to order all things for the best , and doth not permit any thing to befall us without his knowledg of it , and being concerned for it . This Grace , according to its different relations , is usually distinguished into these three branches : 1. As it respects an act of the judgment in assenting to all divine truths , whether discoverable by Reason or by Revelation , so 't is styled Faith. 2. As it imports a resting of the will and affections in the Divine goodness , whether discovered to us by the light of nature or by revelation , so 't is styled Trust ; and according to the greater measure or degree of it , Confidence and Plerophory . So the Heathen , who have no revelation , can support themselves in their sufferings for that which is good , with the consideration that God will take care of them . 3. As it relates to the expectation and desire after some future good which we stand in need of , or the escaping of some evil we are obnoxious unto , so 't is styled Hope . But I shall treat of these promiscuously , because they agree in the general nature of Affiance . And how reasonable and proper this affiance in God is , will appear from these considerations . 1. 'T is necessary to our present state in this world , that there should be something for us , to lean upon , and have recourse unto , as our support and refuge . 2. God alone is an all-sufficient stay , upon which the mind of man can securely repose it self in every condition . 1. 'T is necessary to our present state in this world , that there should be something for us to lean upon , and have recourse unto , as our support and refuge . This the ancient Poets have signified in their fable of Pandora's Box , which when Epimetheus had opened , and saw all manner of evils flying out of it , he suddenly closed it again , and so kept in Hope at the bottom of it , as being the only remedy left to mankind , against all those evils to which they are obnoxious . Every man at his best estate , is but a feeble infirm creature ; what from the impotence of his mind , and the disorder of his passions from within ; together with the troubles and difficulties that he shall meet withall from without ; the great obscurity which there is in the nature of things , that uncertainty which attends the issues and events of them ; the mutability of all humane affairs , which cannot possibly be secured by all the imaginable wisdom and foresight which men are capable of . From all which it sufficiently appears , that faith and hope and trust are altogether necessary to the state of men in this world ; and that they must always be in an unsafe , unquiet condition , unless they have somewhat to support and relieve them in their exigences . 'T is observed of the Hopp , and other such climbing Plants , which are not of strength enough to bear up themselves , that they will by natural instinct lean towards and clasp about any thing that is next , which may help to bear them up ; and in the want of a Tree or a Pole , which is their proper support , they will wind about a Thistle or a Nettle , or any other Weed , though in the issue it will help to choak and destroy the growth of them , instead of furthering it . The application is easie , All flesh is grass , and the glory thereof , as the flower of the field , of a fading impotent condition , standing in need of something without it self for its protection and support . And a mistake in the choice of such helps , may sometimes prove fatal . Our conditions in this world are often in Scripture represented by a state of warfare , wherein the virtues of Faith and Hope are said to be our Brest-plate , our Shield , and our Helmet , the chief defensive arms , whereby we are to be guarded against all assaults . And sometimes by a state travelling by Sea , wherein Hope is our Anchor , that which must fix and keep us steddy in the midst of all storms . 2. God alone is an all-sufficient stay , upon which the mind of man can securely repose it self in every condition . For which reason he is in the Scripture phrase styled the Hope of Israel , the confidence of all the ends of the earth , and of such as are afar off upon the Sea , the God of Hope . Which Titles he hath been pleased to assume unto himself , to teach us this lesson , that our Faith and Hope should be in God. The principal conditions requisite in that person , who is fit to be a proper object of our confidence are these four : 1. Perfect knowledge and wisdom , to understand our conditions , and what may be the most proper helps and remedies for them . 2. Unquestionable goodness , love , faithfulness , to be concerned for us , and to take care of us . 3. Sufficient power , to relieve us in every condition . 4. Everlastingness , that may reach to us and our posterity to all generations . All which are only to be found in God. From whence it will appear , that as he is the only proper object of our trust , so by not-trusting in him , we do deny to him the honour which is due to these Divine excellencies , and consequently are deficient in one of the chief parts of Religion . 1. He alone hath perfect knowledg and wisdom to understand our conditions , and what may be the most proper remedy for them . His understanding is infinite . Our most secret thoughts and inward groanings are not hid from him . He knows our diseases , and what Physick is fittest for us , the best means of help , and the most fitting season to apply those means . He is infinitely wise to contrive such ways of safety and deliverance , as will surmount all those difficulties and perplexities which would put humane wisdom to a loss . He doth sometimes accomplish his ends without any visible means ; filling mens bellies with his hid treasure , making them to thrive and prosper in the world , by such secret ways as men understand not . And sometimes he doth blast the most likely means , so that the battel is not to the strong , nor yet bread to the wise , nor riches to men of understanding , nor yet favour to men of skill ; but it may happen to them , as the Prophet speaks , that though they sow much , yet they bring in but little , they eat and have not enough , they drink but are not filled , they are clothed but not warm , earn wages but put it into a bag with holes . And therefore upon this account , there is very good reason why God should be the object of our confidence . 2. He is likewise infinite as to his Goodness , Love , Truth , Faithfulness , whereby he is concerned for our welfare , and doth take care for us . The nearest and dearest relations which we have in the world , in whom we have most reason to be confident , Our father and mother may forsake us : And as for such whom we have obliged by all imaginable kindness , they may deal deceitfully with us , and prove like winter brooks , which in wet seasons , when there is no need of them , will run with a torrent , but are quite vanished in a time of drought . Whilst we are in a prosperous condition they will be forward to apply themselves to us , with great professions of kindness and zeal ; but if our condition prove any way declining , they presently fall off and become strangers , forgetting and renouncing all obligations of friendship and gratitude , rather than run the least hazard or trouble to do us a kindness . That man hath had but little experience in the world , to whom this is not very evident . But now the mercy and goodness of God is over all his works , and more especially extended to such as are in a state of misery , the fatherless and widows , the prisoners , the poor , and the stranger . He is the helper of the friendless . That which amongst men is usually the chief occasion to take off their affection and kindness , namely , misery and affliction , is a principal argument to entitle us to the favour of God , and therefore is frequently made use of by good men in H. Scripture to that purpose . O go not far from me , for trouble is nigh at hand , and there is none to help me ; I am in misery , O hear me speedily . 3. He is of infinite Power , for our relief and supply in every condition ; being able to do whatsoever he pleaseth both in heaven and in earth , and in the sea , and in all deep places . He is the first cause of every thing , both as to its being and operation . We depend wholly upon his power , not only for the issues and events of things , but likewise for the means . And therefore 't is in Scripture made an argument why we should not trust in riches , or in any worldly thing , because power belongs to God. And 't is elsewhere urged for a reason why we should trust in the Lord for ever , because in the Lord Jehovah is everlasting strength . And upon this consideration Abraham is said to have hoped against hope , being fully perswaded that what God had promis'd he was able to perform . 4. He is everlasting , whereas all other helps and comforts which we can propose to our selves are transient and fading . As for our fathers , where are they ? And do the Prophets , or Princes , live for ever ? Their days upon earth are a shadow that fleeteth away , their breath goeth forth , and they return to the earth , and then all their thoughts perish : Whereas he is from everlasting to everlasting , God blessed for ever ; and his righteousness extendeth to childrens children , even to all generations . We see by daily experience , persons of great hopes and expectations , when their Patrons dye upon whom they had their dependance , to what a forlorn and helpless condition they are reduced : But now this can never befall the man who trusteth in the Lord , and whose hope the Lord is . And 't is one of the greatest priviledges of Religion , that it doth furnish a man with such a sure refuge and support against all kind of exigences , whereby he may bear up his spirit under those difficulties wherewith others are overwhelmed . 'T is true indeed , it cannot be denied , but that God doth expect , and the nature of things doth require , that men should be suitably affected with joy or sorrow , according as their conditions are ; but yet with this difference , that those who believe the Providence of God , should not be so deeply affected with these things as other men , they should weep as not weeping , and rejoice as not rejoicing . They should not upon any occasion fear or sorrow as men without hope , but should demean themselves as persons that have an higher principle to be acted by , and to live upon , than any of these sensible things . I cannot omit to suggest one Observation concerning this duty of Affiance , which I have now been insisting upon ; That though this particular virtue , and others of the like affinity , be evidently moral duties , our obligation to them being clearly deducible from the light of nature and the principles of reason , and consequently must be owned by the Heathen Philosophers ; yet they do in their Writings , speak but sparingly , concerning those kind of virtues which are of a more spiritual nature , and tend most to the elevating and refining of the mind . And on the other side , the Scripture doth most of all insist upon the excellency and necessity of these kind of graces . Which is one of the main differences , betwixt the Scripture and other moral Writings . And for this reason it is , that in speaking of these graces and virtues , I do more frequently allude to Scripture expressions . CHAP. XIV . Of the Love of God. SEcondly , As for those perfections belonging to the Divine Will , namely , his Goodness , his Justice , his Truth and Faithfulness : The due apprehension of these , should excite in us the virtue of Love , with all the genuine fruits of it . By Love , I mean an esteeming of him , and a seeking after him as our only happiness . So that there are two ingredients of this virtue of Love , Estimation and Choice . 1. An Estimation of the judgment ; a due valuation of those excellencies which are in the Divine nature , whereby we look upon God as the supreme Being in genere boni : From whom all created goodness is derived , and by conformity to whom it is to be measured . And this notion is the proper importance of the word Charity , whereby we account a thing dear or pretious . And in this sense doth our Saviour oppose despising to loving , Either he must hate the one , and love the other ; or he must hold to the one , and despise the other . Now these perfections of the Divine nature may be considered , either absolutely or relatively . 1. Absolutely , as they are in themselves , abstracting from any benefit that we our selves may have by them . And in this sense they can only produce in us an esteem of our judgments , without any desire or zeal in our will or affections . The Devil doth understand these absolute perfections of the Divine nature , that God is in himself most wise , most just , and powerful : And he knows withal that these things are good , deserving esteem and veneration ; and yet he doth not love God for these perfections , because he himself is evil , and is not like to receive any benefit by them . 2. Relatively , with reference to that advantage which may arrive to us from the Divine goodness . When men are convinced of their infinite need of him , and their misery without him ; and that their utmost felicity doth consist in the enjoyment of him : This is that which properly provokes affection and desire , namely , his relative goodness as to us . There is scarce any one under such transports of love , as to believe the person whom he loves , to be in all respects the most virtuous , wise , beautiful , wealthy that is in the world . He may know many others , that do in some , if not in all these respects , exceed . And yet he hath not an equal love for them , because he hath not the same hopes of attaining an interest in them , and being made happy by them . So that this Virtue doth properly consist in such a kind of esteem , as is withal accompanied with a hope and belief of promoting our own happiness by them . And this is properly the true ground and original of our love to God. From whence will follow 2. Our choice of him , as being the only proper object of our happiness , preferring him before any thing else that may come in competition with them . Not only ( as the Scripture expresseth it ) loving him above father and mother , but hating father and mother , yea and life it self for his sake : Counting all other things but dross and dung , in comparison of him . Now it cannot otherwise be , but that a due apprehension of the Divine excellencies in general , especially of his particular goodness to us , must excite in the soul suitable affections towards him . And hence it is , that the misapprehension of the Divine nature , as to this Attribute , doth naturally produce in men that kind of superstition styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which imports a frightful and over-timorous notion of the Deity , representing God as austere and rigorous , easily provoked by every little circumstantial mistake , and as easily appeased again by any flattering and slight formalities . Not but that there is sufficient evidence from the principles of natural reason , to evince the contrary ; but the true ground of their mistake in this matter , is from their own vitious and corrupt affections . 'T is most natural for selfish and narrow men , to make themselves the rule and measure of perfection in other things . And hence it is , that according as a mans own inclinations are , so will he be apt to think of God ; Thou thoughtest that I was altogether such an one as thy self . Those that are of ill natures and of little minds , whose thoughts are fixed upon small and low matters , laying greater weight upon circumstances , salutes , addresses , than upon the real worth of persons and substantial duties , being themselves apt to be provoked unto wrath and fierceness , upon the omission of these lesser circumstances , and to be pacified again by any flattering and formal services ; such men must consequently think themselves obliged to deal just so towards God , as they expect that others should deal with them . And according to the different natures and tempers of those men who do mistake this notion of the Divine goodness , so are the effects and consequences of this mistake various ( as a learned man hath well observed ) When it meets with stout and sturdy natures , who are under a consciousness of guilt , it works them to Atheism , hardens them to an opposition of him , to an endeavour of undermining and destroying the notion of that Deity , by whom they are not like to be safe or happy . If with more soft and timorous natures , men of base and slavish minds , it puts such men on to flatter and collogue with him , and to propitiate his favour by their zeal in lesser matters . And though in this kind of temper and carriage there may be a shew of Religion , yet the terminating of it in such things is most destructive to the nature of it , rendring all converse with the Deity irksom and grievous , begetting a kind of forced and praeternatural zeal , instead of that inward love and delight , and those other genuine kindly advantages which should arise to the soul from an internal frame of Religion . And that the perfections of the Divine nature , and particularly his Goodness , should excite our love of him , may be made evident by all kind of proofs . There being no kind of motive to affection , whether imaginary or real , but 't is infinitely more in God than in any thing else besides . I shall mention only these three things . 1. His absolute goodness and excellency . 2. His relative goodness and kindness to us . 3. The necessity we are under of being utterly lost and undone , without an interest in his favour . 1. His absolute perfections are infinite , being the original of all that good which we behold in other things . Whatever attractives we find diffused amongst other creatures , by which they are rendred amiable , they are all derived from him , and they are all , in comparison to him , but as little drops to the Ocean . There is much of loveliness in the fabrick of this beautiful world , the glorious Sun , the Moon and the Stars which he hath ordained ; which is abundantly enough to render the notion and the name of him excellent in all the earth . We may perhaps know some particular persons so very eminent for all kind of accomplishments , virtue , and wisdom , and goodness , &c. as to contract an esteem and veneration from all that know them . But now the highest perfections that are in men , besides that they are derived from him , are so infinitely disproportionable to his , that they may be said not to be in any of the creatures . There is some kind of communicated goodness , and wisdom , and power , and immortality in men ; and yet these perfections are in Scripture appropriated to the Divine nature in such a manner , as if no Creature did partake of them . There is none good , or wise , but he . He is the only Potentate ; who only hath immortality . No man can take a serious view of the works he hath wrought , whether they concern Creation or Providence , but he must needs acknowledg , concerning the Author of them , that he is altogether lovely , and say with the Prophet , How great is his goodness ? and how great is his bounty ? The comeliness of them is upon all accounts so eminent and conspicuous , as cannot but be owned by every one who considers them . For any man to ask , what Beauty is , this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Aristotle speaks , the question of a blind man. Every man who hath eyes , may judg of it at first view . Not to discern it , is a sure argument of blindness and darkness . And that the Divine nature is not more amiable to us , shews the great imperfection of our present condition . It shall be the perpetual employment of our future state in heaven , to celebrate these excellencies of the Divine nature . The blessed Angels , and the spirits of just men made perfect , do receive a chief part of their felicity , by contemplating these Divine perfections in the beatifical vision . 2. His relative goodness and kindness to us ; testified in so many particulars , that when we would reckon them up , they are more in number than the sand . He is the Author of our beings and our well-beings . It is he that made us , and not we our selves . He spreads our tables , and fills our cups , in him we live , and move , and have our beings . He doth daily follow us , compass us about , load us with his benefits . He gives us all that we enjoy , and he is willing upon our repentance to forgive us all that we offend . And to whom much is given , or forgiven , they should love much . To love them that love us , is a duty but of a low attainment , the Publicans and sinners do the same ; nay , the very Beasts will do it , The Oxe knows his owner , and the Ass his masters crib . That person must be void of the reason of a man , who will not admire and love God for his Excellencies ; but he that doth not love him for his kindness , must be more stupid and senseless than the brute creatures . 3. We are utterly undone , without an interest in his favour . So that if the apprehension of his absolute goodness cannot work upon our reason , nor the sense of his relative goodness or kindness upon our ingenuity and gratitude ; yet the consideration of our undone estate without him , ought to prevail with all such , as have not forfeited the first and most universal principle of self-preservation . The not having him for our friend , and much more the having him for our enemy , putting a man into an absolute incapacity of all kind of happiness . 'T is a question proposed by St. Austin , why we are so often in Scripture enjoyned to love God and our neighbours , but have no-where any precept commanding us to love our selves ? To which he gives this answer , Fingi non potest major dilectio sui , quàm dilectio Dei ; The highest and truest self-love , is to love that which can alone make us happy . Men do not need any motive or argument to perswade them to love themselves . 'T is a natural principle , rather than a moral duty ; they must do so , nor can they do otherwise . Only this is that wherein they stand in greatest need of direction , how to set this natural principle on work upon its due object . Felicity must be every mans chief end , there is no need of perswading any one to that ; all the difficulty is to convince men , wherein this happiness doth consist . And there is no rational considering man , but must needs grant it to be in the fruition of the first and supreme good ; so that to love God as our happiness is to love our selves , beyond which there is nothing to be said or fancyed by way of motive or perswasion . 'T is a duty this , upon all accounts , so plain and reasonable , that no man whatsoever can pretend to any kind of doubt or dispute about it . And therefore I shall add no more by way of proof or confirmation of the necessity of it . I shall only offer two considerations , which should engage mens utmost diligence and caution in this matter . 1. 'T is a business of greatest consequence , to know whether we truly love God. 2. 'T is a matter wherein we are very liable to mistake . 1. 'T is a business of unspeakable concernment , to understand whether we love God or not : It being the same thing as to enquire , whether there be any thing in us of true Religion , or not . 'T is not a question about the fruits or the branches , but about the root ; not about the degrees , but about the very essence of grace and holiness . There being no medium betwixt loving God and hating of him . He that is not with me , is against me , ( saith our Saviour ) , Luke 11. 23. 2. And then 't is a matter wherein men are liable to mistake . There is naturally in all Nations of men , who dwell on the face of the earth , a kind of confused inclination towards God , whereby they seek the Lord , if haply they might feel after him , and find him , as the Apostle speaks . And men are apt to mistake this natural propension for the grace of Love ; whereas this is rather an inclination , than a firm choice and resolution ; rather a natural disposition , than an acquired or infused habit . None could have more confident perswasions of their love to God , and their zeal for him , than the Jews had ; and yet our Saviour tells them , But I know you , that you have not the love of God in you . 'T is not an outward profession , though accompanied with zeal , that is a sufficient argument of our love . Though there are many in the world , who both live and dye under this delusion , Mat. 7. 22. Many will say unto me in that day , Lord , Lord , have we not prophesied in thy name , and in thy name have cast out Devils , and in thy name done many wonderful works . And then will I profess unto them , I never knew you , depart from me you that work iniquity . 'T is not the being gifted and called , for these extraordinary works of prophesying and miracles ; 't is not an ability to undergo the flames of martyrdom , and the giving our bodies to be burned : Neither gifts nor priviledges , nor some particular acts of duty , though of the most noble kind and greatest difficulty , can be a sufficient evidence of this love . So that 't is a matter wherein men are very liable to mistake , and where a mistake will prove of infinite consequence . And therefore will it concern us , to be very considerate and cautious in our enquiry about it . There is one kind of affection seated in the rational part of the soul , the understanding and will ; and another in the sensitive , the fancy and appetite . The one consisting in a full conviction , deliberate choice , and firm resolution ; the other consisting more in some sudden impetus and transport of desire after a thing . The first of these may be styled the virtue , the other the passion of love . Now though a man should , in some fits of devotion , love God with as great a degree of fervor , as to passionate sensitive love , as some Martyrs have done ; yet were it possible for him in his judgment , to esteem any thing else but equally , or never so little more than God ; such a kind of affection , though it were sufficient to make the other a Martyr , yet could not preserve him from being an Apostate , and renouncer or blasphemer of Religion ( as a learned Author hath proved more at large ) ; nay , I add further , from the same Author , though a man should love God with an equal degree of affection , yet because the objects are so infinitely disproportionable , and 't is the nature of moral duties to be measured from those motives by which we are to be induced to them ; therefore of such an one it may be affirmed , that he doth not love God. He that makes him but equal to any worldly thing ▪ may be said infinitely to despise and undervalue him . For the further explication of this , I shall suggest to you a distinction , not commonly ( if at all ) taken notice of by others , betwixt natural principles and moral duties . The misunderstanding of which is the occasion of many difficulties and confusions , about this and some other points . 1. By natural principles , I mean such kind of impressions as are originally stamped upon the nature of things , whereby they are fitted for those services to which they are designed in their creation ; the acts of which are necessary , and under no kind of liberty of being suspended : All things must work according to their natural principles , nor can they do otherwise ; as heavy bodies must tend downwards . The beauty of the world , and the wisdom of the Creation , is generally acknowledged to consist in this , that God was pleased to endue the kinds of things , with such natures and principles , as might accommodate them for those works to which they were appointed . And he governs all things by such laws , as are suited to those several natures which he had at first implanted in them . The most universal principle belonging to all kind of things , is self-preservation , which in man ( being a rational Agent ) is somewhat farther advanced to strong propensions and desires of the soul after a state of happiness , which hath the predominancy over all other inclinations , as being the supreme and ultimate end , to which all their designs and actions must be subservient by a natural necessity . 2. Whereas on the other hand , those rules or means which are most proper for the attaining of this end , about which we have a liberty of acting , to which men are to be induced in a moral way , by such kind of motives or arguments as are in themselves sufficient to convince the reason : These I call moral duties ; duties , as deriving their obligation from their conducibility to the promoting of our chief end ; and moral , as depending upon moral motives . So that self-love , and the proposing of happiness as our chief end , though it be the foundation of duty , that basis or substratum upon which the Law is founded , yet it is not properly a moral duty , about which men have a liberty of acting . They must do so , nor can they do otherwise . The most vile and profligate wretches that are , who are most opposite to that which is their true happiness , they are not against happiness it self , but they mistake about it , and erroneously substitute something else in the room of it . So that if men were upon all accounts firmly convinced , that God was their chief happiness , they would almost as necessarily love him , as hungry men do eat , and thirsty men do drink . I have enlarged somewhat the more upon this particular , the better to manifest the true cause or ground of this love , to consist in this perswasion , that our chief happiness is in the favour of God , and the enjoyment of him . CHAP. XV. Of Reverence and the Fear of God. THirdly , As for those kind of affections , which should be wrought in us , more especially from the apprehension of the Divine Power ; these are reverence , fear , humility , a submissive and filial awe , which is so suitable to the notion of Omnipotence , and so necessary a consequence from it , as not to be separated . By this reverence , I mean , such an humble , aweful , and ingenuous regard towards the Divine nature , proceeding from a due esteem and love of him , whereby we are rendred unwilling to do any thing which may argue contempt of him , or which may provoke and offend him . 'T is a duty which we owe to such as are in a superior relation , and is in the fifth Commandment enjoined under the name of Honour ; which in the notion of it doth imply a mixture of Love and Fear , and in the object of it doth suppose Goodness and Power . That power which is hurtful to men , and devoid of goodness , may raise in their minds a dread and terror , but not a reverence and an honour . And therefore all such doctrines as ascribe unto God what is harsh , and rigorous , and unworthy of his infinite goodness , instead of this filial , do beget a servile fear in men . This is the meaning of that citation in St. Austin , where he mentions it as Varro's judgment , Deum a religioso vereri , a superstitioso timeri . The passion of fear and dread belongs to superstitious persons , but the virtue of reverence to those that are religious . And that of Seneca , Deos nemo sanus timet , furor enim est metuere salutaria , nec quisquam amat quos timet . No man in his right mind will fear God in this sense ; 't is no less than madness to have frightful apprehensions of that which is most benign and beneficial ; nor can true love consist with this kind of fear . But as for this reverence , or filial fear , it is so essential to a state of Religion , that not only the Scripture , but the heathen Moralists likewise do describe Religion it self by this very name of fearing God. And men who are pious and devout , are by the Gentiles styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of reverence and fear . Now though every one of the Divine perfections may justly challenge this affection as due to it , particularly his infinite wisdom and goodness , yet doth it more particularly belong to his power . I shall speak briefly of each of these . 1. For his infinite knowledg and wisdom , which are things that have been always counted venerable . He knows all our infirmities and most secret faults , and therefore ought to be feared upon that account . 'T is a notable saying in Cicero to this purpose ; Quis non timeat omnia providentem & cogitantem , & animadvertentem , & omnia ad se pertinere putantem , curiosum & plenum negotii Deum . Who would not fear that God who sees and takes notice of all things , so curious and full of business , as to have a particular concern for every action and person in the world . And in another place he makes this notion of the Deity , and the fear consequent thereupon , to be the chief basis of Government , the first foundation of that civil policy whereby men are gathered together and preserved in regular societies . Sit persuasum civibus , Deos , qualis quisque sit , quid in se admittat , quâ mente , quâ pietate religiones colat , intueri ; piorumque & impiorum habere rationem . This is one of the first principles , which men who would associate under government , ought to be convinced of , that God takes particular notice , what kind of person every one is , with what mind and devotion he applies himself to the duties of Religion , and will deal with men according as they are pious or impious . From whence will follow , such a fear of offending him by any dishonest action , as must make men capable of living under government . 2. His goodness , holiness , kindness , and mercy , do afford another reason why he ought to be feared ; though these are the most immediate objects of our love and joy , yet will they likewise afford ground for our reverence . We read in one Text , of fearing the Lord and his goodness ; which is , when men have such a sense of his goodness , as thereby to be affected with an holy awe and fear of offending him . And elsewhere 't is said , There is forgiveness with him , that he ought to be feared . The meaning of which place may be this , We stand in continual need of pardon and remission , being utterly undone without it ; and God only doth give this , and therefore upon this account we ought to reverence and fear him . 3. This duty doth more especially refer to that Attribute of his power , together with the effects of it , in the judgments which he executes in the world . Now nothing is more natural to men , than to fear such as have power over them , and are able to help or to hurt them . The Civil Magistrate is to be feared and reverenced upon this account , because he bears the sword , and is a revenger : Much more the supreme Governour of the world . Men can but kill the body , and after that must dye themselves ; but God lives for ever , and can punish for ever ; he can cast both body and soul into hell : And therefore we have very great reason to fear him . 'T is mentioned in Scripture , as one of those Attributes and Titles whereby the Divine nature is described , The fear of Israel , He that ought to be feared . And that by those who need not to fear others , the Princes and Potentates of the world . Those very persons , whom others are most afraid of , ought themselves to stand in fear of him ; for he cuts off the spirits of Princes , and is terrible to the Kings of the earth , as it follows in that place . The great prejudice which ignorant men have against this affection of fear , is , that it is a check and restraint to a man in his liberty , and consequently brings disquiet to his mind ; which is so far from truth , that on the contrary it may be manifested , that one of the greatest priviledges belonging to a state of Religion , doth arise from this true fear of God , as being that which must set us at liberty from all other tormentful fears . That which hath the greatest influence upon the troubles and discontents of men in the world , whereby their conditions are rendred uncomfortable , is their inordinate fear , those misgiving thoughts and surmises , whereby they are apt to multiply their own dangers , and create needless troubles to themselves . And whatever a mans outward condition may be , as to the security and flourishing of it , yet whilst such fears are in his mind , His soul doth not dwell at ease , as the phrase is ; whereas , he that fears the Lord , his soul shall dwell at ease , i. e. such an one need not be afraid of any thing else . Discat timere , qui non vult timere ; discat ad tempus esse solicitus qui vult esse semper securus , saith St. Austin ; He that would not fear other things , let him learn to fear God ; let him be cautious and solicitous for a time , that would be everlastingly secure . And in another place , Homo time Deum & minantem mundum ridebis ; O man , learn to fear God , and thou wilt despise the threatnings of the world . And again , Exhorresce quod minatur Omnipotens , ama quod promittit Omnipotens , & vilescet mundus sive promittens sive terrens ; He that hath a true fear of what the Omnipotent God doth threaten , and a love to what he promises , to such an one the world whether smiling or frowning will seem contemptible . The heaven , and earth , and men , are all but his instruments , and cannot do any thing otherwise than as they are permitted or acted by him . Though they should seem to be angry with us , yet he can restrain their wrath , and when he pleaseth can reconcile them to us . But if he himself be offended , none of these things will be able to afford us any comfort or relief . 'T is above all other things the most fearful to fall into the hands of the living God. That 's a notable speech to this purpose , which I find cited out of Plutarch ; They that look upon God as the chief rewarder of Good and Evil , and fear him accordingly , are thereby freed from other perplexing fears . Such persons , minùs animo conturbantur , quam qui indulgent vitiis audentque scelera , have more inward peace than others who indulge themselves in their vices , and dare commit any wickedness . And as on the one side , the more men have of this fear towards God , the less they have of other fears : So the less they have of this , the more subject are they to other fears . Amongst the many judgments denounced against the want of this fear of God , the Scripture particularly mentions a fearful mind , If thou wilt not fear that glorious and fearful name , the Lord thy God , the Lord will make thy plagues wonderful , &c. And this is reckoned as one of them , The Lord shall give thee a trembling heart . And if we consult experience , there are none more obnoxious in this kind , than prophane Atheistical persons , who by their vile doctrines and practices , endeavour to harden themselves and others against this fear of God. None so cowardly and timorous as these , none so easily frightened with the least appearance of danger . The Satyrist of old observed it of them : Hi sunt qui trepidant , & ad omnia fulgura pallent . None are so fearful , as those that pretend not to fear God at all . And 't is but justice , that those who will not reverence him as sons , should be overwhelmed with dread and astonishment towards him as slaves . And this consideration ought to be no small inducement to men , to labour after this disposition . As Abimelech said to the men of Sichem , Judg I pray you , whether it be better for you , that threescore and ten persons reign over you , or that one reign over you . So in this case , consider whether it be better for you , to be distracted by the great variety of worldly cares and fears , which as so many Tyrants , will domineer over you , and keep you in perpetual slavery , or to submit your selves to this one fear , the fear of God , which is perfect peace and liberty . To all which may be added , That it is by this fear that we are to give unto God the glory of his Power and Justice . 'T is this that must make us pliable to his will , and effectually remove all such obstacles as may hinder us from submitting to him ; subdue our reluctancies , and make us bow down before him . Upon which account this expression of fearing God is frequently used in Scripture for the whole business of Worship and Religion ; because where this fear is well fixed in the heart , all other parts of holiness and righteousness will naturally follow . It hath a more peculiar influence to stir up in us watchfulness and caution , and like a wary friend is apt to suggest to us the safest counsel and advice . 'T is the vigilant keeper of all virtues , that which must fortifie us in our temptations , and restore us in our lapses . He that will but seriously ponder upon what the meer light of nature dictates , concerning the Omnipotence of him who is the great Creator and Governour of the world , his infinite holiness and justice , and that wise Providence which extends to every particular person and action , whereby he takes notice of them , and will be sure to reward or punish them , according as they are good or evil : Such an one , must needs have his heart affected with a great awe and dread towards the Divine nature . The very Heathens were wont upon this account , to paint their Jupiter with a thunderbolt in his hand ; to strike an awe into men , from daring to offend him who stands always ready armed with vengeance against such as provoke him . CHAP. XVI . Of Obedience : And first of Active Obedience to the Laws of God. HAving dispatched the duties we are more especially obliged to , with regard to Gods wisdom , goodness , power ; I shall now treat concerning such other duties , as refer more particularly to his Dominion and superiority over us , his right to command and govern us , which are comprehended under the general name of Obedience . The Habit of which may be described to consist , in such a submissive frame of spirit , whereby a man doth always devote and resign up himself unto the disposal of his maker , being ready in every condition , to do or suffer that which he apprehends to be most reasonable and acceptable , and whereby he may best express his love and subjection . By which description it may appear , that this Obedience is of two kinds Active .   Passive . 1. Active . Which consists in a readiness of mind to do what God shall injoin . 2. Passive . In an acquiescence of mind under what he shall inflict . Both which do necessarily flow from the apprehension of Gods dominion over us , his right to govern and dispose of us as he pleaseth . Obedience , in the true notion of it , being nothing else but that homage which we owe to such as are in a superior relation , who have a right to command us . Every relation of superiority and dominion being a distinct engagement to subjection ; whether Oeconomical , as that betwixt Parent and Child ; Political , as betwixt Magistrate and Subject ; Moral , as betwixt Benefactor and Beneficiary ; or lastly , that which is Natural , which above all other things gives the highest title to dominion , as that betwixt the Maker and his Work , the first Cause and that which he bestows being upon . And God by all these Titles , and many more , may justly challenge dominion over us . Under this first kind of Obedience , styled Active , are comprehended these three particulars : 1. A knowledg of , and an acquaintance with those Laws which we are to observe . 2. A consent to them , or an approbation of them . 3. A conformity to them . 1. An acquaintance with the Laws of God ; whether discovered to us by Revelation ( the principles of nature obliging us , to observe and submit to all things which we have reason to believe do proceed from God ) ; or by natural light , abstracting from Scripture and revelation , as the substance of that which we call the Moral law is . Now though such persons only , are under the obligation of those Laws which depend upon revelation , to whom a revelation is made and sufficiently proposed ; because Promulgation is essential to a Law : Yet the Moral Law being discoverable by natural light , to every man , who will but excite the principles of his own reason , and apply them to their due consequences ; therefore there must be an obligation upon all men , who have but the use of their reason , to know these Moral Laws ; and the ignorance of them must be an inexcusable sin . Ignorantia juris can be no plea in this case , because the Law is written in every mans heart by nature , and the ignorance of mankind , as to any part of it , hath been wilfully contracted . The duties concerning natural worship , our adoration of the Deity by affiance , love , reverence , praying to him , expecting mercies from him , returning to him our thanks and acknowledgments , being reverent and solemn in all our addresses towards him , our thoughts and speeches of him , and of the things that refer to his service , may be evidently inferred from those natural notions , which we have concerning the excellencies of his Nature , and our own dependance upon him . The duties which concern the promoting of our own and our neighbours wellfare , that mutual justice , charity , helpfulness , which we are to exercise towards one another ; these may each of them be deduced from that common principle of self-love , whereby every one doth naturally seek his own well-fare and preservation . We are all of us desirous that others should be just to us , ready to help us , and do good to us ; and because 't is a principle of the highest equity and reason , that we should be willing to do to others , as we desire and think them obliged to deal with us , this must therefore oblige us to the same acts of charity and helpfulness towards them . Now the drawing out of these general rules , and fitting them to particular cases ; a studious and inquisitive endeavour , to find out what our Masters will is , in several relations and circumstances , this I call the duty of knowing the Commandments . And 't is necessary , that they should be thus distinctly known , before a man can keep them . 2. A consent to them , or approbation of them , as being haly , just , and good . Which will necessarily follow from a true notion of the ground and reason of them , and must necessarily precede a genuine obedience and conformity to them . He that looks upon them as fetters and bonds , doth rather indure them out of necessity , than obey them out of choice and love . I consent to the Law , that it is good , saith the Apostle , that is , I do in my judgment own the fitness and reasonableness of the things therein injoined , as being the most proper means to advance the perfection of our natures . The law of the Lord is perfect ( saith the Psalmist ) ; not only formaliter , in it self , but also effectivè as to us , it makes us to be so . And in another place , Thy law is the truth , namely , such as it ought to be . There is a congruity betwixt our well-beings , and the nature of the things enjoined . And it is this conviction alone , that must beget in us , a love of it , and a delight to practise it . He that harbours any prejudice in his mind against the ways of God , as if they were unprofitable , or unequal , can never submit to them willingly , but out of a constraint ; he may look upon them as his task and burden , but not as his joy and delight . Our external submission to the Law , can never be kindly and regular ▪ till our minds be cast into the same mould with it , and framed unto a suitableness and conformity to it . And such a temper doth , in the judgment of Seneca , render the mind truly great and noble , Hic est magnus animus qui se Deo tradidit . And in another place , In regno nati sumus , Deo parere libertas est . Such a man hath a truly great and generous mind , who can resign up himself to Gods disposal . The greatest liberty is to submit to the Laws of our Soveraign . His service is perfect freedom . 3. An observance of them , and conformity to them in our lives . This is the end both of the Commandments themselves , and likewise of our knowleldg and approbation of them , namely , the practice of holiness and virtue in the conduct of our lives ; whereby we are to be advanced unto that state of happiness , wherein the perfection of our natures , and our resemblance of the Deity doth consist . And because the best of men do frequently fall short of that obedience , which is due to the Laws of God ; therefore in case of transgression , natural light doth direct men to repentance , which is an hearty sorrow for our neglects and violations of the Divine Law , accompanied with a firm and effectual purpose and resolution of amendment for the future . Which though it do suppose the Commandments of God not to have been duly observed , yet is it the only remedy left in such cases . Some have questioned , whether there be any obligation upon us for this , by the light of nature ; partly , because the Stoicks deny it ; and partly , because reason will tell a man that it cannot afford any compensation to Divine justice . To which I should say , That the Stoicks indeed do deny this , because it implies passion , which their wise man must be without ; yet they will admit a man to be displeased with himself for any error or mistake , which is much the same thing with sorrow , though under another name . And though this be not enough to satisfie infinite justice , yet it is that which reason doth oblige us to . We expect from those who offend us , that they should profess their sorrow and shame , beg pardon , and promise amendment . And the men of Nineveh did upon a Natural principle betake themselves to this remedy , and with good success , though they were doubtful of it , Who can tell if God will turn and repent ? This conformity to the Law of God requires a twofold condition , Universality . Regularity . 1. Universality ; both as to the time , and the duties themselves ; without any such picking and chusing amongst them , as may bend the Laws to make them suitable to our own interests and humours . 2. Regularity ; in the due proportioning of our love , and zeal , and observance , according to that difference which there is in the true nature and consequence of the things themselves ; preferring mercy and obedience , before sacrifice ; and the weighty matters of the Law , before tything of mint and cummin ; righteousness and peace , before meat and drink . 'T is true , the least commandment is not to be neglected , as having stamped upon it the autority of the great God : But then we are to consider , that the same autority by which that is injoined , doth oblige us to prefer other things before it . So that a man doth disobey in doing a good thing , when upon that account he neglects what is far better . And the mistake of men about this , is the true cause of that which we call Superstition which is one of the opposites to Religion , and so destructive to the true nature of it . Men being apt to think themselves priviledged for their neglects and failings in some greater matters , by their zeal about lesser things . Now nothing will contribute more to banish this Superstition out of the world , than a sober enquiry into the nature and causes of things , whereby we may be able to take a just estimate of their evidence and importance , and consequently to proportion our zeal about them . I mention this the rather , because it hath been by some objected , that humane Learning and Philosophy doth much indispose men for this humble submission to Divine Laws , by framing their minds to other notions and inclinations than what are agreeable to Religion . But that this is a false and groundless prejudice , may be made very evident ; The true knowledg of the nature of things , being amongst natural helps , one of the most effectual to keep men off from those two extremes of Religion , Superstition and Prophaneness . 1. For Superstition ; this doth properly consist in a misapprehension of things , placing Religion in such things as they ought not for the matter , or in such a degree as they ought not for the measure ; which proceeds from ignorance . 2. For Prophaneness ; this doth consist in a neglect or irreverence towards sacred things and duties , when such matters as ought to have our highest esteem , are rendered vile and common . And this likewise doth proceed from ignorance of the true nature of things . Now one of the best remedies against this , is the study of Philosophy , and a skill in nature , which will be apt to beget in men , a veneration for the God of nature . And therefore to those Nations who have been destitute of Revelation , the same persons have been both their Philosophers and their Priests ; those who had most skill in one kind of knowledg , being thought most fit to instruct and direct men in the other . And if we consult the stories of other places and times , we shall constantly find those Nations most solemn and devout in their worship , who have been most civilized and most philosophical . And on the contrary , those other Nations in America and Africa , whom Navigators report to be most destitute of Religion , are withall most brutish and barbarous as to other Arts and knowledg . It cannot be denyed indeed , but that a slight superficial knowledg of things , will render a man obnoxious either to Superstition , or to Atheistical thoughts ; especially if joined with a proud mind and vicious inclinations . He that hath made some little progress in natural enquiries , and gotten some smattering in the phrases of any Theory , whereby ( as he conceives ) he can solve some of the common Phaenomena , may be apt to think , that all the rest will prove as easie as his first beginning seems to be ; and that he shall be able to give an account of all things : But they that penetrate more deeply into the nature of things , and do not look upon second causes , as being single and scattered , but upon the whole chain of them as linked together , will in the plainest things , such as are counted most obvious , acknowledg their own ignorance , and a Divine power ; and so become more modest and humblé in their thoughts and carriage . Such inquisitive persons will easily discern ( as a noble Author hath well expressed it ) that the highest link of Natures Chain is fastened to Jupiter's Chair . This ( notwithstanding it be a digression ) I thought fit to say , by way of vindication and answer to those prejudices , which some men have raised against humane Learning and the study of Philosophy , as if this were apt to dispose men unto Atheistical principles and practices . Whereas a sober enquiry into the nature of things , a diligent perusal of this volume of the world , doth of it self naturally tend to make men regular in their minds and conversations , and to keep them off from those two opposites of Religion , Superstition and Prophaneness . CHAP. XVII . Of Passive Obedience , or Patience and Submission to the Will of God. THus much may suffice concerning the nature and duty of Active Obedience . I proceed to that of Passive Obedience , or patient submission under the afflicting hand of God. And though this may seem one of the most difficult of all other duties , and most repugnant to humane nature ; yet is there no subject more excellently discussed by the Heathen Moralists , and wherein they seem more to exceed themselves , than this . I shall mention out of them some of those passages , which seem to me most apposite and material to this purpose , under these four heads , which contain the several Arguments to this duty ; viz. 1. Such as refer to God , by whose Providence all our sufferings are procur'd , or permitted . 2. Such as concern our selves . 3. Such as may be derived from the nature of affliction . 4. And lastly , such as refer to this grace of Patience . 1. There are many Arguments to convince us of the reasonableness of this duty , from the Nature and Attributes of God , who either sends affliction , or permits them to fall upon us . I shall rank them under these three heads : 1. His infinite knowledg and wisdom . 2. His goodness and patience towards us . 3. His power and dominion over us . 1. From the consideration of his infinite knowledg and wisdom , whereby he takes notice of , and doth concern himself about every particular event in the world , making all things beautiful , and in their time , disposing of all to the best . Which is an argument , that divers of the Heathen Philosophers do very largely insist upon . Particularly , Antoninus , who hath this passage : If God ( saith he ) do not take particular notice of , and care for me and my affairs , why do I at any time pray to him ; and if he doth exercise a special providence towards all events , no doubt but he doth consult well and wisely about them , nor would he suffer any hurt or prejudice to befall me , unless it were for a greater good upon some other account , And in this I ought to acquiesce . And in another place saith the same Author . I refer every thing that befalls me to God , as the contriver of it , by whom all events are disposed in a wise order . There are also many great and excellent sayings in Epictetus to this purpose . That must needs be much more desireable , which is chosen by the wisdom of God , than that which I chuse . A reluctancy against the Divine will , is the ground of all Irreligion and Atheism in the world . Why may not a man refuse to obey God in what he commands , as well as to submit to him in what he inflicts ? And then what ground can there be for any pretence to Religion ? We should all ( saith he ) conform our minds to the will of providence , and most willingly follow whither ever he shall lead us , as knowing it to proceed from the best and wisest contrivance . I do in my judgment more consent to that which God would have , than to that which my own inclinations lead unto . I would desire , and will just so , and no otherwise than as he doth . And in another place , Use me as thou pleasest , I do fully consent , and submit to it , and shall refuse nothing which shall seem good unto thee . Lead me whither ever thou wilt , put me into what condition thou pleasest , must I be in a private , not in a publick station , in poverty not in wealth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will not only consent to it , but make it my business to apologize for it , to justify and maintain before all men , such thy dealing with me to be most fitting and prudent , most suitable and advantageous to my condition . And besides the reasons to this purpose from natural light , which are so excellently improved and urged by some of the Philosophers , there are likewise several attestations of this nature in Scripture , wherein God is said to afflict out of faithfulness . To be Wise in counsel , and excellent in working , signifying all the works of his providence to be most excellent , because they proceed from the wisest counsel . And though some particular dispensations may seem unto us to be difficult and obscure , His judgments being unsearchable , and his ways past finding out ; yet we may be most sure that there is an excellent contrivance in all of them . Though clouds and darkness may be round about him , yet righteousness and judgment are the habitation of his throne . And besides the more general assertions which the Scripture doth frequently mention to this purpose , It doth likewise more particularly insist upon those special reasons and ends , whereby the wisdom of such dispensations are to be justified ; as namely , To make us partakers of Gods holiness ; to work in us the peaceable fruits of righteousness ; to save us from being condemned with the world ; to preserve in us a holy awe and reverence , They have no changes , therefore they fear not God , Psal. 55. 19. To quicken our rellish of those mercies which we enjoy , and our thankfulness for them : To wean our affections from the things of this world ; to prevent the surfeits of prosperity , to enlarge our experience , to contract such a kind of hardiness , and courage as may become a militant state ; to keep up in our minds a continual sense of our dependent condition ; which are some of the principal things , wherein our happiness doth consist . To which may be added , that the Scripture doth likewise contain several express promises , to assure us of the benefit and advantage to be had by the crosses that befall us . That all things in the issue shall work together for our good , Rom. 8. 28. So that there is not a trouble or affliction that we meet with , which we could be without , but it hath its necessary place and work , in that frame and design of events , which the providence of God hath ordained , for the bringing of us to happiness . And though all of them may for the present seem grievous , and some of them perhaps not suitable to the Divine goodness and promises ; yet of this we may be most assured , that all the ways of the Lord , are mercy and truth , to such as keep his covenant and his testimonies . And there are few persons who have been observant of Gods dealings towards them , but are able to say from their own experience , that it is good for them , that they have been afflicted . 2. A second Argument to this purpose , is from the consideration of Gods goodness and patience towards us . I have shewed before from several acknowledgments of the Heathen , what apprehensions they had of the Divine goodness and forbearance towards sinners , from whence 't is easie to infer the equity and reasonableness of our patient submission under his afflicting hand . He is merciful and gracious , longsuffering , abundant in goodness and truth . The Apostle speaks of the riches of his goodness and forbearance and longsuffering . He doth indulge us in our failings , and infirmities , with such a kind of tenderness , as nurses use to their young children . Now there is all imaginable equity in this consequence , that if he bear with us in what we cannot lawfully do , that we should bear with him , in doing what he will with his own . If he be patient towards us in our sinning against him , when we oppose and provoke him , 't is but reason that we should be patient in our sufferings from him , when he endeavours to heal and reclaim us . It is of the Lords mercies that we are not consumed , and because his compassions fail not . 'T is a great argument of favour and tenderness , that God is pleased to spare us in the midst of our provocations . 'T were but justice if he should suddenly snatch us out of this life , and cast us into Hell : If he doth abate any thing of this , He doth then punish us less than our iniquities deserve , and we have more reason to praise him , than to complain against him : For he hath not dealt with us after our sins , nor rewarded us according to our iniquities . He that considers the mercies he injoys , as well as the evils he suffers , and will impartially compare them both together , may find that though his afflictions do abound , yet his consolations do much more abound ; and that upon the whole matter , when his condition is at the worst , 't is much better than what he himself deserves , or what many others enjoy . They that are sensible of every thing they enjoy as being the free gift of God , will not murmur against him , when he is pleased to resume any thing from them . There must needs be much unreasonableness and want of equity in that disposition , which cannot bear with some sufferings from that hand , from which we receive all our enjoyments . Shall we receive good at the hand of God , and shall we not receive evil ? The evils we suffer are much short of our desert , the good we enjoy is much beyond our deserts . And therefore upon either account , it must be highly unreasonable for a man to be guilty of impatience and murmuring . Iniquus est qui muneris sui arbitrium danti non relinquit , saith Seneca ; That man must needs be unjust and unequal , who doth not think fit to leave the Giver unto the liberty of his own gift , to resume it again when he pleaseth . And such an one may justly be reputed greedy , who is more sensible of loss in the restoring of a thing , than of gain in the enjoyment of it . He is an ingrateful wretch , who complains of that as an injury , which is but restitution of what was freely lent . And he is a fool , who knows not how to receive benefit by good things , any otherwise than by the present fruition of them . So Epictetus , speaking concerning the unreasonableness of murmuring at any cross events , he hath this passage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What reason have I to fight against God ? Why should I desire things not desireable ? He that gave hath power to take , and why should I resist ? This would not only be great folly , to oppose one that is much stronger , but great injustice likewise , to fight against a benefactor . You have received all that you have , and your own very being from him , and why should you take it so heinously , if he is pleased to resume something back again ? 3. The consideration of the Divine power and dominion over us , must needs engage us to a quiet submission under his hand . There are many excellent discourses to this purpose amongst the Heathen Philosophers , as particularly in Seneca . There is nothing ( saith he ) more desireable than for a man to arrive unto this temper of mind , to be able in all troubles and afflictions , to quiet himself with this thought , Diis aliter visum est ; God thinks not fit to have it so , and therefore I ought to be content ; which is the same sense with that in the Scripture , It is the Lord Jehovah , let him do what seemeth good unto him . I was dumb and opened not my mouth , because thou didst it . In all those conditions which seem hard and grievous to me ( saith the same Author ) I do thus dispose my self . I consider they come from God , Et non pareo Deo sed assentior , ex animo illum , non quia necesse est , sequor : And I do endeavour not meerly to submit , but to assent to him in his dealings , not to follow him only out of necessity , but out of choice . And in another place , giving counsel to such as were in an afflicted estate , he thus adviseth , Quaecunque fiunt , debuisse fieri put et , nec velit objurgare naturam : Optimum est pati quod emendare non possis , & Deum ( quo autore cuncta proveniunt ) sine murmuratione comitari : Let such a man think that nothing comes to pass , but what ought to be ; and let him not take upon him to reprehend providence : 'T is best for a man to bear what he cannot mend , and to follow God ( by whom all events are disposed ) without murmuring . Let us ( saith he ) bespeak God as Cleanthes did , Duc me parens , celsique dominator poli , Quocunque placuit , nulla parendi mora est . Assum impiger ; Fac nolle , comitabor gemens , Malusque patiar , quod pati licuit bono . Let the great Governour of the world , lead me into what condition he pleaseth , I am most ready to follow him ; or suppose I should find a reluctancy against his dealings with me , yet I will still follow him , though it be sighing , and suffer that as an evil and wretched man , which I ought to bear as a good man , with patience and submission . And a little after , Sic vivamus , sic loquamur — Hic est magnus animus qui se Deo tradidit , & contra , ille pusillus ac degener , qui obluctatur , & de ordine mundi male existimat , & emendare mavult Deos quam se. It becomes men both to speak and live up to this principle . He only is a truely generous man , who doth thus resign up himself to God , and on the contrary he is a little wretch of a degenerate mind , who struggles against him , having a hard opinion of the government of the world , and thinks it fitter to mend God than himself . Where is there any thing amongst those who professChristianity , better and more becomingly said to this purpose ? Or how can the wit of man frame any sense or words , that do more fully express this self-resignation , and submission to the providence of God , than is done in these excellent speeches of a Heathen Philosopher ? Epictetus likewise , speaking concerning the reasonableness and fitness of mens resigning themselves up to Gods disposal , hath this passage . Quis verò es tu ? aut unde venisti ? aut quare ? Do you consider what you are , and whence you came , and upon what business ? Did not he give you a being in the world ? endow you with such a nature ? put you into such a condition , wherein you should be subject to his government and disposal ? Did not he appoint the time , and place , and part you are to act upon the Theater of this world ? And this is properly your business , to apply your self to the fittest means of representing the part allotted to you , not to take upon you to murmur or repine against it . Hoc tuum est datum personam bene effingere , eam autem eligere alterius : It doth not belong to us to chuse our parts , but to act them . Would it not better become us to go off the Stage with adorations and praises of him , for so much as he hath permitted us to hear and see , rather than mutinying against him , because we had no more ? And in another place , he suggests this consideration , That our condition , whilst we are in this world , is militant , wherein every one is without reluctancy to submit to the orders of his great Captain or General , in whatever he shall appoint ; whether or no it be to digg in the trenches , or stand upon the watch , or to fight . Every man cannot be a commander , and a common souldier is to obey , not to dispute or offer counsel . If thou mayest refuse the condion or work assigned thee , why may not another do so , and according to this , what order could there be in the world ? To the same purpose Antoninus . That man ( saith he ) is to be esteemed a fugitive and an apostate , who runs away from his Master . Now the great Law-giver who governs the world , is our common Master and Ruler , and his Will is the only Law we are to submit unto . And therefore for a man to be angry or grieved , because things fall not out according to his will , what is this but revolting from him , and declaring enmity against him ? Besides these testimonies from some of the wiser Heathen , the Scripture likewise doth abound in several attestations to this purpose , as particularly that in Job 34. 31 , Surely it is meet to be said unto God , I have born chastisement , I will not offend any more ; that which I see not teach thou me , if I have done iniquity , I will do so no more . And chap. 33. 12 , 13 , God is greater than man , why dost thou strive against him ? He gives not account of any of his matters . As if he had said , that man doth strangely forget his condition , who by his murmuring and repining doth think to call God to an account ; why , he is the supreme Lord of all , and may do whatever he pleaseth . Should not the potter have power over the clay ? There is no man but must think it just that the potter should dispose of his clay as he pleaseth , giving it such a shape , and designing it to such a use as he shall think meet . And can any one judge it reasonable , that God should have less power over us , than we have over the works of our hands ? Behold O Lord thou art our father , we are the clay and thou art the potter , Isa. 64. 8. Wo to him that striveth with his maker , shall the potsheard strive with the potsheards of the earth ? shall the clay say to him that fashioneth it , what makest thou ? or thy work , he hath no hands ? Isa. 45. 9. This sin of impatience and murmuring is here styled striving against God ; contesting with his wisdom and his power , saying to him , what makest thou , which reflects upon his wisdom ; and he hath no hands , which reflects upon his power , as if he were not able extremam apponere manum , to finish what he had begun ; both which are not only high affronts to the Divine nature , but exceeding foolish and mischievous in the consequence of them . The mutual contention of men amongst themselves , testa cum testis , one potsheard with another , may prove fatal to them : If two earthen vessels dash together , they can get nothing by it , they may both be broken ; but for the clay to strive with the Potter , that is so foolish and so unequal a contention , as nothing can be more , and must needs expose it to the worst of dangers . Murmurers are in the Scripture-phrase styled children of rebellion , Numb . 17. 10. Because they that speak against God , would actually resist him likewise , if they could . If we receive all that we are or have , our beings and our well-beings from God , nothing can be more evident , than that he may justly resume any thing again , or inflict upon us any evil , that is either short of , or but equal unto , the good he hath bestowed upon us . Thus much shall serve for the first kind of Arguments , referring to the Divine nature and attributes . 2. I proceed to the second sort of Arguments to this purpose , from the consideration of our selves ; which I shall treat of in these three particulars . 1. We are men . 2. We are sinners . 3. We are living men . Upon each of which grounds it will appear a very unreasonable thing , that we should murmur and complain against God. The Prophet hath put these three considerations together . Why doth a living man complain , a man for the punishment of his sin ? 1. We are men , which is a mercy far above any temporal affliction that we can suffer . God might have made worms instead of men , such despicable creatures as are below common notice . Whereas in being men , we are become Lords of Heaven and Earth , having an excellency above all other creatures that ever God made , excepting the Angels . And is it not a shame for such an one , to be a slave to every slight trouble ? that any light affliction , which is but for a moment , should make our souls which are immortal to bow down under it ? Should not the nobility of our natures advance us to a more generous temper , and make us erect and chearful under such troubles ? see how David was affected with this thought . Lord ! what is man that thou art mindful of him , or the son of man that thou visitest him ? 'T is a mercy and a condescension to be admired , that God doth so much as take notice of us , though with his chastisements , and therefore ought not to be the ground of our complaint . He might suffer us to go on securely in our sins , without any restraint . We do not think our selves concerned to take notice of every little fly or insect , or the poor worms under our feet . And therefore when he shall take such special care of us , as to restrain us in our wandrings , to administer Physick to us in our diseases , we ought upon this account , rather humbly to thank and admire him , than to murmur against him . Again , we are but men ; creatures of a dependant being , not Lords of our own happiness . And who art thou O man that repliest against God ? how vile and despicable in comparison to him , and how unfit to judge of his ways ? It is the common condition of Humanity to be exposed to sufferings . For man is born to troubles as the sparks fly upwards , that is , by a natural unavoidable necessity . And there is no temptation or trouble that befalls us , but what is common to men . We are born into , and must live in a troublesom tumultuous world , where Luctus , & ultrices posuere cubilia curae , Pallentésque habitant morbi ; tristisque senectus . Which is the proper place of grief , and care , and diseases , and the infirmities of age ; and therefore we cannot expect a total exemption from these things . Omnia ista in longâ vitâ sunt , quomodo in longâ viâ , & pulvis , & lutum , & pluvia . These things in a long life , are like dust , and dirt and rain in a long journey , which it were a vain thing for a man to think he could wholly avoid , but that he must sometime or other have his share of them . Now men usually vex and repine at that which is extraordinary and unusual , not at that which is general and common to all . 2. We are sinners , and so afflictions are our wages , our due ; and there is no reasonable man that will repine at just and equal dealing ; there is a special emphasis to this purpose in the very phrase of that Text forecited : A Man for the punishment of his sins , implying , that if he be but a man , if he have but rational principles , he must needs acknowledg the equity of being punished for sin . The Thief upon the Cross had so much ingenuity , as to confess it reasonable , that both he and his fellow , should submit to just punishment . Now the Apostle tells us , that every man is by a natural conviction concluded under sin , for this very reason , that every mouth may be stopped , and that God may be justified in his saying , and clear when he judgeth . One chief reason which makes men apt to complain , that Gods ways are unequal , is because they do not consider that their own are so . It is the pride and folly of our natures , as to ascribe all the good we enjoy to our own endeavours and merit , so to murmur and complain against God for the evil we suffer ; than which nothing can be more false and unequal . The wise man hath observed it , that the foolishness of man perverteth his ways , and his heart fretteth against the Lord. We first run our selves into mischief and then complain against God ; whereas according to common reason , the blame should be where the fault is . It would be a much more befitting temper , to demean our selves upon this consideration , as Elihu advises ; Surely it is meet to be said unto God , I have born chastisement , I will not offend any more , &c. And upon this ground it is , that the Prophet having in one verse , in the forecited place , disswaded from murmuring and complaints , he doth in the very next verse , exhort to self-examination ; Let us search and try our ways ; implying , that he who rightly understands his own sinfulness , will find little reason to repine at his sufferings . 3. We are living men , whereas the wages of sin is death ; all the plagues that we are capable of , either in this or the other world , being but the due reward of sin . And we have no reason to repine at kind and moderated corrections . He might have struck us dead in the act of some sin , and so have put us out of a possibility of happiness . It was Davids comfort , that though the Lord had chastened him sore , yet he had not given him over to death : And the advantage which he enjoyed in this respect , did abundantly silence him against any complaints in regard of the other . It is of the Lords mercies that we are not consumed , because his compassions fail not . The words are very emphatical , mercies in the plural , for the number , intimating a multitude of a favours in this one act of his forbearance . And 't is compassions or bowels for the nature of them , which signifies tender affectionate mercy . 3. From the consideration of afflictions , which in themselves are neither good nor evil , but secundùm modum recipientis , according to the disposition of the subject . To wicked men they may prove curses and judgments , testimonies of Gods hatred and anger . But to others they may upon these two accounts prove benefits ; from their Indication , what they signifie . End , what they effect . 1. From the indication of them , what they denote and signifie ; not Gods hatred of us , but his special care towards us . They may be testimonies or earnests of Gods favour , for whom he loves he rebukes and chastens , even as a father a son in whom he delighteth . Blessed is the man whom thou chastenest , O Lord. Ye are the children of God ( saith Seneca ) and therefore sicut severus pater duriùs educat , he carries a stricter hand over you , as having a special regard to your wellfare , that you may not miscarry , or , as the Apostle expresseth it , that you may not be condemned with the world . The Holy Ghost esteems afflictions to be a special priviledg , speaking of St. Pauls being a chosen vessel , to bear his name before the Gentiles and Kings , in the next verse it is reckoned up as another priviledg , that he should suffer many things for his name sake . And therefore the same blessed Apostle speaks of afflictions as a gift ; To you it is given , not only to believe on him , but also to suffer for his sake . If ye are without afflictions , then are ye bastards and not sons . 'T is reckoned upon as a curse to have our good things in this life . And that was one of Gods severest punishments , which he threatens to those , Hos. 4. 14 , that he will not punish them for their whoredoms and adulteries . Not to be troubled like other men , may be a sign of neglect and disfavour . 'T is necessary to our conditions in this world : and God doth afflict his own children out of faithfulness . He hath so appointed , that the way to the heavenly Canaan shall be through the Wilderness . 2. From the end of them , what they are designed for and effect , namely , our profit and improvement ; being intended either for our correction or probation , for our amendment or trial , as I have shewed before . 4. This virtue of patience and submission is highly reasonable , upon account of those advantages which do follow such a temper of mind . 1. It keeps our happiness in our own power , by bringing our minds to our conditions , which is the only remedy things are capable of , when we cannot bring our conditions to our minds . Hanc rerum conditionem mutare non possumus , id possumus , magnum sumere animum , & viro bono dignum , quo fortiter fortuita patiamur . It is not in our power to change our condition ; but this is in our power , to attain unto such a greatness of mind , as becomes worthy men , whereby we may be lifted up above the hurt of outward crosses . If a man would be sure never to meet with any impediment in the thing he desires , never to be forced to any thing against his will , his only way is to conform his mind to the will of God , and to let him do with us what seemeth good unto him . If he would have me ( saith Epictetus ) to be sick or poor , I will be willing to be so ; whatever employment he will design for me , I will not decline , and whatever he would not have me be or do , I will be against it likewise . 2. It will be a means to promote our peace , comfort , quiet , and to alleviate our troubles , and make our yoke more easie . Ducunt volentem fata , nolentem trahunt . The strugling with our yoke will but make it gall us so much the more ; 't will be a greater ease for us , to follow it willingly , and to be led by it , rather than to be dragged along with it . Nullum tam arctum est jugum quod non minus laedat ducentem quàm repugnantem . Unum est levamentum malorum ingentium , pati , & necessitatibus suis obsequi . There is no yoke so streight and hurtful in it self , but will prove more hurtful for our strugling with it . The only allay under great sufferings , is to bear them quietly , and obey necessity , to submit to what we cannot remedy . It may be in the power of others to disturb our outward conditions , but it should be in our power , that they should not disturb our minds . And so long as we can preserve our tranquillity there , we may be said to be truly happy . An impatient man is in the Scripture phrase , compared to a wild Bull in a net , being full of the fury of the Lord , Isa. 51. 20. As that fierce creature , being muzled in the Huntsman's toyl , doth by all his strugling but further intangle himself ; so do men increase their own perplexities , by their impatience under them . There is no one thing wherein the folly of men doth more appear , than that foolish exchange which they make of their inward quiet and peace , for outward trifles ; both as to their impatience under the things they suffer , and their impetuous desires after the things they want . Ex eo stupor noster apparet ( saith Seneca ) quòd ea sola putamus emi , pro quibus pecuniam solvimus , ea gratuita vocamus , pro quibus nos ipsos impendimus . Herein appears the stupidness of men , that they esteem those things only to be bought , for which they pay money ; but count such things of free cost , for which they pay themselves , their inward quiet and tranquillity , which is far more to be valued than their outward possessions . Whereas if they were but as wise in this kind of merchandise as in others , they would consider the just rate and value of every thing , and pay no more for it , either in the purchase of it , or parting with it , than it is really worth . 3. 'T is very much for our honour and reputation to bear afflictions decently . ' Take away from a good man ( saith Maximus Tyrius ) the honour of his sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and you rob him of his Crown , you hide and obscure his glory . Si hominem videris , interritum periculis , inter adversa felicem , in mediis tempestatibus placidum , ex superiore loco homines videntem , ex equo Deos , non subit te veneratio ejus , &c. If thou seest a man undaunted in the midst of danger , happy in adversity , placid and serene in a tempest , placed in a station equal with the Gods , whence he looks down upon other men , as being in a vale below him ; Art thou not presently possest with a high reverence and veneration for such a person ? And in another place ( saith the same Author ) , Quam venerationem praeceptoribus meis debeo , eandem illis praeceptoribus generis humani . Speaking of such persons , saith he , such veneration as I owe to my Master and Tutor , such and much more ought I to pay to these Teachers of mankind , who set them such excellent lessons for their imitation . God himself upon this account , seems ( as it were ) to glory and to triumph over the Devil , in the behalf of Job : Seest thou my servant Job , that there is none like him upon earth ? 'T was an high elogium that , and tended much to his honour . And the Apostle tells us elsewhere , that a meek and a patient spirit is with God of great price . The spirit of glory , and of God resteth upon such as endure sufferings . Men think to set out themselves , and to get repute amongst others , by their haughtiness , looking upon every little injury as a high indignity ; but of such a frame of mind , it may be truly said , non est magnitudo , tumor est ; It is not greatness , but a swelling of mind . It shews a narrowness and littleness of soul. Invalidum omne naturâ querulum . The more weak any thing is , the more apt to complain . Whereas on the other side , patience doth enlarge the minds of men , and raise their esteem , making them triumphant without fighting . The Heathen and their Idolatries were heretofore subdued , non à repugnantibus sed à morientibus Christianis , as St. Austin speaks , not by the resistance , but by the patient sufferings of the dying Christians . So mightily did this grace conduce in the primitive times , to the spreading and propagation of Christianity through the Heathen world . But are all complaints then in affliction unlawful ? To this I answer : 1. Natural expressions of grief are allowable . A man must be sensible of his sufferings , and consequently cannot but grieve under them . That stupor and benummedness of spirit , whereby men are made unapprehensive of their afflictions , is in it self both a great sin and a great judgment . 2. But then these expressions of our grief must be rightly qualified with their due circumstances : 1. They must not be disproportionable to the occasion . A great complaint for a little cross , like Jonah's trouble for his gourd . 2. Not unsitting for the manner ; not accompanied with bitter invectives against second causes and instruments ; they should rather express our humility , than our anger . 3. They must not be immoderate for the degree ; as if we were without hope , like Davids passionate complaints for the death of his son Absolom . 4. They must not be sinful for the nature of them , blaming Gods justice , and reviling his providence . And now that I have so abundantly shew'd the reasonableness of this vertue of patience and submission , I am still sensible how hardly men are brought to it when there is real occasion for the practise of it ; and therefore I think it may be of great use to add some directions which may help to prevent , or at least abate our impatience under afflictions , and to promote this submissive temper and disposition . And accordingly they shall be of two sorts , some negative , others positive . I begin with the negative . 1. Take heed of aggravating afflictions , beyond their due proportions . Do not fix your eye or your thoughts , chiefly upon the smart of them , without regarding the benefit of them ? 'T is true indeed ( as the Apostle tells us ) No affliction is joyous for the time , but grievous , nevertheless afterwards it yieldeth the peaceable fruit of righteousness , to them that are exercised thereby . 'T were an unreasonable thing and an argument of great frowardness , for a patient to mind only the bitterness of his potion , the corrosiveness of his plaister , without having any regard to the remedy and the health which may be procured by them . For a man always to have his hand upon his sore , will encrease the pain , and hinder the cure of it . To insist upon every particular circumstance whereby men may aggravate their afflictions , is the ready means to add fuel to their impatience , and to drive them to despondency . This is a sure way to bring upon our selves much needless trouble . 'T is all one as if a man should chew the pills which ought to be swallowed whole , which will make us more sick , and thereby rather hinder the due operation of them than promote it . 2. Beware of refusing comfort , or rejecting the means that are afforded us for our relief and support under the troubles that befall us . This were to take part with our disease against our selves , to refuse the physick , and to pull off the plaister that should heal us ; which argues much frowardness , besides the folly and ingratitude of rejecting the consolations of God , as if they were but small to us , as Eliphaz speaks . Whatever our losses or disappointments are , he can be ten times better to us , than those things are , by the loss of which we are provoked to discontent and murmuring . 3. Do not give liberty to passions ; which of all other things belonging to the soul , are most impetuous and unruly , if not restrained within fitting bounds , The sensitive appetite ( to which the passions belong ) is the inferior and brutish part of the soul , answerable to the dregs of the people in a political government , of themselves apt to be heady , tumultuous , rash , mutinous , if not restrained by some superiour power : So is it with the passions of the soul , which therefore ought to be watched over , with great circumspection ; and the rather , because they have usually the Empire over us , during our younger years , before reason comes to exercise its soveraignty : And if once we give way to them , 't will be a business of no small difficulty , to reduce them into order again . Those very thoughts which occasion much discontent and trouble to the soul , whilst they lay in the brest in a huddle and confusion , if they be but distinctly considered , and coolely debated , will seem much less , if not vanish into nothing . 'T is the nature of disorder , to make things appear more than indeed they are . Which is one reason that Philosophers give why the stars seem innumerable , because they are commonly looked upon , as being wildly scattered up and down , out of all regular form . 'T is so likewise with mens inward discontents , which are exceedingly multiplyed by the confusion of them ; and would appear much less , if but distinctly reduced and examined . Most of those which occasion much perplexity , whilst they are mixed with many others in a crowd , would upon a clear view and severe examination , appear much less considerable : And that 's another good means for the preserving of our minds from this impatience ; To put a stop to our passions in the beginning of their course , before they be in their full carrear , and then grow too hard for us . 4. Do not chiefly regard the instruments of your troubles , which will be apt to provoke impatience and distemper ; but rather upon the supreme disposer of them . Though men may deal very unworthily with us , yet God is just in all his ways . This was that which satisfied old Eli , It is the Lord , let him do what seemeth him good . Though the Sabaeans had spoiled Job of his oxen and asses , and the Chaldeans plundered him of his Camels ; yet we find no complaints against them , he takes notice only of God as the Author of these sufferings . The Lord gives and the Lord takes away , and therefore blessed be the name of the Lord. 'T is worth your notice to observe the strange variety of Davids carriage , according as he was either mindful or forgetful of this consideration . How meek and humble upon the rebellion of Absolom : If the Lord shall say , I have no delight in thee ; behold here I am , let him do to me as seemeth good unto him . And so in the next chapter , when Shimei did so bitterly revile him , that which pacified all impatient revengeful thoughts , was this consideration , The Lord hath bid Shimei curse . Whereas at another time , when he was not so careful to fix his thoughts upon this , how strangely is his carriage altered ? How furious at the churlishness of Nabal ? How passionate at the death of Absolom ? Such great power is there in this one meditation , if seriously fixed upon , to subdue the natural rage and distemper of our hearts . When he looks upon God , he submits , and is silent . I was dumb and opened not my mouth , because thou didst it . But when he considers the instruments , his heart begins to rise , and his passions to tumultuate and ferment into a strom . 5. Take heed of engaging your desires upon these transient perishable things . Learn to estimate every thing , according to its just rate and value ; and this will be a means to work in us weaned affections from the world . They that love too much , must grieve too much . If we would weep as not weeping , we must rejoice as not rejoycing . They that think the greatest gain to be but small , will think the greatest loss to be so too . Neminem adversa fortuna comminuit , nisi quem secunda decepit . Those that are most apt to be deceived and puft up by the flatteries of prosperity , will be most apt to be dejected by the frowns of adversity . And therefore one of the surest ways , to make all crosses easie to us , is to have a low esteem of these temporal things ; for which we shall find reason enough , if we consider the vanity and vexation of them . There being a thousand ways of fraud and oppression and casualties , whereby we may be deprived of their possession ; and as many , whereby they may be rendered useless to us in their possession ; as in the case of pain and sickness , either of body or mind : And as many whereby they may be rendered hurtful , and expose us to the envy of others , to many kind of temptations unto sin , and particularly to many kind of griefs and vexations upon the account of our unwillingness to part with them . All which are to be provided against , by our entertaining such thoughts of them , as may be suitable to their value . 6. Take heed of being solicitous about the issue of things , and of determining your selves too peremptorily to particular events . 'T is our business indeed to serve providence in the use of means , but the issue of things belongs to God. We have nothing to do with them , and that which is not within our power , should be out of our care . Every mans great end is happiness . The various events that befall us in the world , are but several ways to this end . And therefore 't is very reasonable and congruous , that every one should have a Travellers indifferency towards them . A man upon the road , who is travelling to such a Town , and comes to some doubtful turnings , is not concerned either for the right or left hand way , hath not an inclination to one more than the other , any farther than to be directed to that which is the true way , and will bring him to his journies end . Now that way which the providence of God doth lead us into , must needs be the best and the surest way to this end . Thou foolish man ( saith Epictetus ) dost not thou desire that which may be most convenient for thee ? And can there be any thing better than what God appoints ? Do but then consider ( saith he ) what is the meaning of being eagerly solicitous about particular events , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou dost thereby as much as in thee lyes to corrupt thy Judge , and seduce thy counsellour : than which there cannot be a greater folly . These are the negative Directions . I proceed to those that are positive ; and 1. Labour for true apprehensions of the Divine nature and excellencies ; his infinite power , and wisdom , and goodness . When our hearts are once possest with right notions , and a due esteem of these perfections , they will not be so apt to break out into murmuring against him . That which Benhadad spake proudly to Ahab ; Thy silver and thy gold , thy wives and thy children are mine : That may God truly say to us ; what hast thou that thou hast not received ? And if we have received it , as we have no reason to glory in the possession , so neither have we to complain at the loss of it , when he that hath lent it us doth resume it again . It is , or should be our daily prayer , that Gods will may be done on earth as it is in heaven . And it were a most unreasonable thing , for men to murmur at the grant of their petitions . 'T was a notable saying , which is commonly reported of Luther , when Philip Melancthon was much disquieted in his own thoughts , at the confused state of things in the first Reformation ; Monendus est Philippus , desinat esse rector mundi : Melancthon is to be admonished that he would cease to take upon him the government of the world , as if the issue of things did belong to his care . God is infinitely wise and faithful , and will proportion our sufferings to our abilities . He hath promised that all things shall work together for our good . 2. Consider the mercies you enjoy , as well as the evils you suffer . That was a most unworthy temper in Ahab , and in Haman , to receive no satisfaction in all their great possessions and enjoyments , because they were disappointed in some one small particular . 'T is the advice of the wise man , Eccles. 7. 14. In the day of prosperity rejoice , in the day of adversity consider . But what is that which we should consider ? Why , that God hath set the one against the other : And so should we too , set one against another ; and then we shall find , that we have as much reason to be patient under our sufferings , as to rejoice in our mercies . 'T is a remarkable passage that , concerning Mephibosheth ; when Ziba had by his false accusation , caused the King to confiscate his goods , and bestow them upon himself ; this had been enough one would think , to provoke Mephibosheth unto high complaints , both against the injustice of David , and the baseness and unfaithfulness of his Servant Ziba : But see how he demeans himself , I have been slandered unto my Lord the King , but do what is good in thine eyes . Thou hast set thy servant amongst them that eat at thine own table , what right therefore have I to cry any more unto the King ? Where he makes the kindness that David had formerly shewn him , to weigh down and satisfie for the wrong that he then suffered . And if men had but such a grateful temper of spirit , they would not be so apt to murmur . Those that deserve least , do usually complain most . The most unworthy are the most impatient . Suppose all manner of evils and afflictions , which are now promiscuously seattered up and down in the world , whether they concern soul or body ; spiritual blindness and obduracy , poverty , slavery , reproach , sickness , pain , maimedness , deformity , &c. I say , suppose all these were now to be distributed amongst mankind , so as every one were to have an equal share of them : Would you be content to stand to this new distribution ? I suppose there are not many persons in this Nation , in so miserable and forlorn a condition , that upon serious consideration of the special advantages they do or may partake of , above many other millions in the world , would consent to it . And if this be so , certainly then it must be both an unreasonable , and a very ungrateful thing for such men to be impatient , who enjoy more than their share comes to . 3. Consider the deserts of your sins , and then it will easily appear , that your condition is not at any time so bad , but you have deserved it should be worse . That you have more reason to commend the care and wisdom of the Physician , than to complain of the bitterness of the potion . Tantò quis patientiùs ferrum medici tolerat , quantò magis putridum esse conspicit quod secat ; The more the patient doth discern the corruption and danger of his sore , the more willingly doth he endure the launce of his Chyrurgion . That is a remarkable story in Genesis , Chap. 42. to shew that this consideration of the desert of our own sins , is a very powerful means to pacifie us against all impatience under sufferings . The story concerns Joseph's brethren , who coming into AEgypt to buy Corn , were there roughly treated , accused for spies , clapt into prison ; so that one would have thought , they had reason enough to fret and murmur at that hard unjust dealing . And yet we find their carriage to be very humble and patient ; but what that was which made them so , you may see , ver . 21. they remembred their cruelty to their brother . Joseph , and that brought them to acknowledg this distress to be deservedly come upon them , because they had not pityed their brother , when he besought them in the anguish of his soul. The like consideration did stop Job in his complaint , after all his high contestations and arguings with God ; he no sooner thought upon his own vileness , but he was presently silenced . Behold I am vile , what shall I answer thee , I will lay my hand upon my mouth . 4. Be careful whilst you are in a prosperous estate , to prepare for trouble and afflictions , by a prudent consideration of the mutability of things . This will be a means to alleviate the burden of them . Praecogitati mali mollis ictus venit . And in another place , inexpectata plus aggravant , novitas adjicit calamitatibus pondus ; That stroke will have less force which is foreseen and expected , whereas the suddenness and surprize of it , will add to the weight and smart of it . In tantâ rerum sursum ac deorsum euntium versatione , si non quicquid fieri potest , pro futuro habes , das in te vires rebus adversis , quas infregit quisquis prior vidit ; In that various change and revolution of events which we behold in the world , if we do not look upon possible dangers and troubles as future , we do thereby strengthen our adversaries and disarm our selves . When we see at any time the losses and imprisonments , or poverty , or funerals of others , we ought presently to reflect this may be our case . Cuivis potest accidere quod cuiquam potest . One loses husband , wife , children , estate : We ought from all such spectacles to infer , that though this be not at present , yet it may shortly be our condition ; and accordingly by expectation to fortifie our selves against it . Hic nos error decipit , hic effoeminat , dum patimur , quae nunquam pati nos posse praevidimus . Aufert vim praesentibus malis , qui futura prospexit . This is the error which doth deceive and effeminate men , whilst they suffer such things as they did not expect , and are not prepared for . It breaks the force of evils when they come , to foresee they will come . 5. Often reflect upon your former experience . That will be a means to prevent all despondencies , to work in us hope and confidence . There is no man so mean and inconsiderable , if he will but take an impartial view of what he hath formerly seen and observed , concerning Gods dealing with himself and others , but may upon this account find reason enough to allay all murmuring discontented thoughts . We have frequent examples to this purpose in Scripture , Jacob , David , Jehosaphat , the Apostle St. Paul , in several places , who all have had recourse to this remedy , when they would strengthen themselves against discontent and despondency . And I suppose , there is scarce any serious man of so little experience , but hath taken notice of , and can remember how some crosses and disappointments , have in the issue proved mercies and benefits to him . And if it have been so formerly , why may it not be so again . 6. And lastly , Labour after those particular vertues , which are of near affinity to this of patience ; whereby it will be very much strengthened and promoted . There is a certain chain of them mentioned , Gal. 5. 22 , and styled by the Apostle the fruits of the spirit , as belonging more particularly to the spirit of Christianity . The first is Love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which beareth all things and endureth all things : The next is Joy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a chearful temper of mind , in opposition to moroseness and frowardness : Then Peace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a composedness and sedateness of spirit , free from all inordinate perturbations , and without any kind of itch of quarrelling with others : And next Long-suffering , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby the mind is not easily provoked or tyred , but is easily appeased : Then Gentleness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , generosity , benignity , which signifies ' a mind most ready to part with any thing , towards the help and relief of others in their necessities : Then Goodness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. e. ) such an equal and ingenuous simplicity of manners , whereby men are rendred easily tractable and placable , and most amiable in the whole course of their conversations : Then Faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dependance upon God for our support and deliverance : Then Meekness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby we put a restraint upon our anger , so as not to be provoked for any lesser cause , or in a greater measure , or for a longer time , than may be fitting for the occasion ; always preserving our minds free from any sudden gusts of passion . And lastly , Temperance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continence , whereby we contain all our passions with their just bounds , either of joy in the affluence of things , or of grief in the loss , or of desire in the want of them . A mind that is modelled and prepared with these kind of virtues , will thereby be rendered generous and couragious , fit for the undergoing of any kind of trouble or suffering , which the providence of God shall think fit to call a man unto . I have now done with the First thing I proposed to treat of , namely , The Reasonableness and Credibility of the Principles of Natural Religion ; in which I have endeavoured to establish the belief of Gods being , to clear the natural notions of his Excellencies and Perfections , and to deduce the obligation of Moral Duties , from the belief and acknowledgment of the Divine Nature and Perfections . THE SECOND BOOK , OF THE Wisdom of Practising the Duties of Natural Religion . CHAP. I. Shewing in general how Religion conduces to our Happiness . I proceed now to the second Part of my design , which was to shew The Wisdom of Practising the Duties of Natural Religion . In which I shall endeavour to convince men , how much it is , upon all accounts , their chief happiness and interest to lead a religious and virtuous course of life . Solomon , who is so much celebrated in Scripture for his wisdom and knowledg , hath purposely written a Book , the main argument whereof is to enquire , wherein the chief happiness of man doth consist : And having in the former part of it shewed the insufficiency of all other things that pretend to it , he comes in the conclusion to fix it upon its true basis , asserting every mans greatest interest and happiness , to consist in being religious . Let us hear the cnclusion . of the whole matter ; Fear God , and keep his commandements : for this is the whole of man. That is , the serious practice of Religion is that which every considerate man after all his other disquisitions , will find to be his chief interest , and that which doth deserve his utmost care and diligence . And because these words of Solomon , do so fully express that , which is to be the main argument of my following discourse , I shall by way of preface or introduction to it , more particularly consider the commendation which he here gives to the practice of Religion , in that full and significant expression , this is the whole of man. Which words are by the Septuagint and Vulgar thus rendered , this is All , or Every man. The word duty which is supplied by our English , being not in the original , or in other Translations . This ought to be the way and course of all mankind , so the Targum . This is the course to which every man is designed , so the Syriack . This will be most profitable and advantageous to men , so the Arabick . Hoc est totum hominis . This is the whole of man ; so some of our later Interpreters , mosg properly to the scope of the place , it being an usual Enallage in the Hebrew , totius universalis pro toto integrante , All for Whole . So that according to these various interpretations of the words , they may contain in them a threefold reference . To the Essence , the Happiness , the Business of man. According to which the sense of them must be , that Religion , or the fearing of God and keeping his commandements is a matter of so great consequence to Humane Nature , that 1. The Essence or Being of man may be said to consist in it . 2. The great Business or duty of man , is to be conversant about it , and to labour after it . 3. The Happiness or well-being of man doth depend upon it . These particulars I shall endeavour to make out by such clear Principles of Reason , attested to by several of the wisest Heathen Writers , as may be enough to satisfy any serious man , who is able to understand the reason and consequence of things , and will but attend and consider . First : Religion is of so great importance , that the Essence of man may be said to consist in it . Man may be considered under a twofold notion : 1. In his single capacity , according to that principle whereby he is constituted in such a rank of creatures . 2. In Society , for which man seems to be naturally designed , and without which he could not well subsist . Now Religion will appear to be Essential to him , in both these respects . 1. As considered in his single capacity , according to those principles by which he is framed . That which doth constitute any thing in its Being , and distinguish it from all other things , this is that which we call the Form or Essence of a thing . Now the things which distinguish Humane Nature from all other things , are the chief principles and foundations of Religion , namely , the Apprehension of a Deity , and an expectation of a future state after this life : Which no other creature , below man , doth partake of ; and which are common to all mankind , notwithstanding the utmost endeavours that can be used for the suppressing of them . As for what is commonly alledged in the behalf of Reason , it may be observed that in the actions of many brate creatures , there are discernable some footsteps , some imperfect strictures and degrees of Ratiocination ; such a natural sagacity as at least bears a near resemblance to reason . From whence it may follow , that it is not Reason in the general , which is the Form of Humane nature ; But Reason as it is determined to actions of Religion , of which we do not find the least signs or degrees in Brutes : Man being the only creature in this visible world , that is formed with a capacity of worshipping and enjoying his Maker . Nor is this any new opinion , but what several of the antient Writers , Philosophers , Orators , Poets , have attested to ; who make the notion of a Deity , and adoration of him , to be the true difference betwixt Man and Beast . So Tully : Ex tot generibus nullum est animal praeter hominem , quod habeat notitiam aliquam Dei ; ipsisque in hominibus , nulla gens est , neque tam immansueta , neque tam fera , quae non etiamsi ignoret , qualem habere Deum deceat , tamen habendum sciat . Amongst all the living creatures that are in the world , there is none but Man , that hath any notion of a Deity ; and amongst mankind , there is no Nation so wild and barbarous , but pretends to some Religion ; whence it should seem that this is the most proper difference betwixt man and beasts . And in another place , he makes this to be the Character of that Reason , which is the Form of man , that it is vinculum Dei & hominis , which imports both name and thing . Of the same sense is that of the Satyrist , who speaking of Religion and a sense of Divine things , saith this of it . — separat hoc nos A grege mutorum , atque ideo venerabile soli Sortiti ingenium , divinorumque capaces . 'T is this , saith he , which doth distinguish us from brute creatures , That we have souls capable of Divine impressions . There are abundance of expressions to this purpose in several other of the Heathen Writers . That in Plutarch , where he styles irreligion , a kind of stupor whereby men are as it were deprived of their senses . And in another place , he asserts it to be an exceeding improper thing , to ascribe true reason to those , who do not acknowledg and adore the Deity . So again Tully , esse Deos qui negat , vix eum sanae mentis existimem . I can hardly think that man to be in his right mind , who is destitute of Religion . And in another place of the same Book . Quis hunc hominem dixerit ? &c. Why should any one style such an one a man , who by what he sees in the world is is not convinced of a Deity , and a providence , and of that adoration he owes to the Deity ? Non modo non philosophos , sed nec homines quidem fuisse dixerim , ( saith another ) . Men that are destitute of Religion , are so far from being learned philosophers , that they ought not to be esteemed so much as reasonable men . 'T is true , nothing is more ordinary than for such persons as are sceptical in these first principles , to entertain great thoughts of themselves , as if they had considered things more deeply , and were arrived unto a higher pitch of reason and wit than others . But yet the plain truth is , they who have not attained to this conviction of placing their chief interest in being religious , they are so far from exceeding others in degrees , that they come short of the very nature and essence of men , as being destitute of those first Notions concerning truth and falshood , good and evil , wherein the essence of a rational Being doth consist : Besides their palpable deficiency in such plain consequences and deductions of Reason , as would become those , who in any measure pretend to that principle . So that , by what hath been said , it may appear , that the Definition of Man may be rendered as well by the Difference of Religiosum as Rationale . As for that inconvenience which some may object , That Atheistical and prophane persons will hereby be excluded : Why , so they are by the other Difference likewise ; such persons having no just pretence to Reason , who renounce Religion : And it were well , if they might not only be reckoned among Beasts ( as they are by the Psalmist , where he styles them brutish ) , but driven out amongst them likewise , and banished from all humane society , as being publick pests and mischiefs of mankind , such as would debase the nobility of our natures to the condition of brute creatures , and therefore are fit only to live amongst them . Which brings me to the 2d . Consideration of Man as a sociable creature . Religion is essential to him , in this respect also ; as being the surest bond to tye men up to those respective duties towards one another , without which Government and Society could not subsist . There is a remarkable passage in Plutarch to this purpose , where he styles Religion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cement of all Community , and the chief Basis of all Legislative power . And in another place he says , That 't is much more easie to build a City in the open Air , without any ground to found it upon , than to establish Government without Religion . A City ( saith he ) may make some shift to subsist without Walls , Schools , Theatres , Houses ; nay , without Money , but not without Religion . If it were not for this notion of a Deity , and those natural impressions which we have concerning Justice and Probity , so necessary for the conservation of humane society ; instead of those well-ordered Governments and Cities which are now in the world , Mankind must have lived either wild and solitary in Caves and Dens , like savage beasts ; or else in troops of Robbers , subsisting upon the spoil and rapine of such as were weaker than themselves . Pietate sublatâ , sides etiam , & societas humani generis , & una excellentissima virtus justitia tollitur , saith Tully . Take but away the awe of Religion , and all that Fidelity and Justice , so necessary for the keeping up of humane society , must perish with it . 'T is this fear of a Deity , and the sense of our obligation to Him , that is the onely effectual means to restrain men within the bounds of duty . And were this wholly extinguished , there would follow such wild disorders and extravagancies amongst men , as would not leave so much as the face or least shadow of virtue or honesty in the world . There being no kind of vice which men would not abandon themselves unto , considering the impetuousness of their own natural appetites , and the power of external temptations , were this restraint from Religion once removed or abolished . The two chief Opposites to Religion , are Prophaneness and Superstition . Both which are prejudicial to civil Government ; the one by destroying conscience , the strongest obligation to political duties ; the other by perverting and abusing it ; introducing in the stead of it a new primum mobile , which ravisheth the spheres of Government , and puts them into a praeternatural course , as a Noble Author expresseth it . The two grand Relations that concern society , are Government and Subjection : And Irreligion doth indispose men for both these . 1. For Government . Without Religion Magistrates will lose that courage and confidence belonging to their stations , which they cannot so well exert in punishing the offences of others , when they are guilty of the same or the like themselves . Those that sit on the throne of judgment , should be able to scatter away evil with their eyes , as Solomon speaks , Prov. 20. 8. By their very presence and looks to strike an awe upon offenders . Which will not be so easily done , if they lye under the same guilt themselves . Sine bonitate nulla majestas , saith Seneca ; the very nature of majesty doth denote Goodness as well as Power . And without this , Governours may easily lose that Reverence which is due to them from others , and consequently that Authority which they ought to have over them . When they cease to be Gods in respect of their Goodness , they will soon diminish in their Power . And though they should be able to keep men under , as to their bodies and estates , yet will they decline as to that awful love and reverence whereby they should sway over the hearts and affections of men . The Philosopher in the fifth Book of his Politicks , doth lay it down as a rule for Magistrates , That they must be careful to give publick testimonies of their being religious and devout ; for which he gives this double reason : Because the people will be less subject to entertain any jealousie or suspition of suffering injury , from such whom they believe to be religious : And withal , they will be less subject to attempt the doing of injury against such ; as knowing that good Magistrates are after a more especial manner under the divine favour and protection , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having God to fight with them , and for them . 2. The want of this will indispose men for the condition of Subjects , and render them loose and unstable in those duties of obedience and submission required to that state . How can it be expected from that man , who dares affront and despise God himself , that he should have any hearty reverence for His Deputies and Vicegerents ? He that is subject only upon the account of wrath , and the power of the sword which is over him , will be no longer so , when he hath an opportunity of escaping or resisting that power . Nor is there any possible way to secure men in their quiet subjection and obedience , but by their being obliged for conscience-sake . And therefore such kind of persons , as by their open prophaneness and contempt of Religion , do endeavour to destroy conscience from amongst men , may justly be esteemed as the worst kind of seditious persons , and most pernicious to Civil Government . That temper of Prophaneness , whereby a man is disposed to contemn and despise all Religion ( how slightly soever men may think of it ) is much worse than Infidelity , than Fanaticalness , than Idolatry ; and of the two , 't is much more eligible for a man to be an honest Heathen and a devont Idolater , than a prophane Christian. Whatever disputes have been raised , concerning the lawfulness of punishing men for their dissenting consciences in matters of Religion ; yet never any man questioned the lawfulness of punishing men , for their prophaneness and contempt of all Religion . Such men as renounce conscience , cannot pretend that they suffer for it . And certainly this Vice doth upon many accounts deserve the greatest severity of Laws , as being in its own nature destructive of the very principles of Government , and the peace of all humane Societies : Besides the mischiefs consequent upon it , from Divine vengeance . 'T is an observation of Seneca , That several Countries do appoint several punishments for the violation of Religion , but every Country appoints some , and it doth not any where escape unpunished . Plato in his Book de Legibus , would have it punished capitally , as being a thing of most pernicious consequence to Government . 'T is a rule in the Civil Law , that Religio contaminata ad omnium pertinet injuriam ; The abuse of Religion is to be looked upon as being a common injury , and every man is concerned , to endeavour a vindication of it . And there are some instances in story , of Wars that have been undertaken upon this very account , to bring a Nation to punishment for that prophaneness they have expressed towards the Religion they professed and pretended to , as being injurious to mankind , quod orbis viribus expiari debuit , as Justin the Historian speaks , which the whole world ought to vindicate and expiate by their common forces . There can be no assurance from loose irreligious persons , that they will be faithful in the ordinary duties belonging to their several ranks and stations . And as for any extraordinary Heroical action , by which the publick welfare is to be promoted , men that are without conscience of Religion , and a sense of Virtue , can never apply themselves to any thing of that kind , as having their minds destitute of all such principles as are sublime and generous , without any the least seed of honour , and piety , and virtue ; and therefore they can have no sparks of magnanimity , nor any the least inclination to actions that are truly great and noble . So that upon all these accounts , it is very evident , That Religion is totum heminis in this first sense , as it refers to the Essence of Man , considered either in his single capacity , or as a member of Society . 2. 'T is so likewise as it refers to the Business and Duty of Man , that which he ought to be most intent upon , and conversant about , as to his employment in this world : that General calling , in which every man of what rank or quality soever , is to be ingaged . Men are distributed under other particular callings , according as their education , abilities , friends , and several opportunities do dispose of them . But the obligation of Religion , being of universal concernment , doth extend to all and every particular , there being none exempted from it . Hoc est omnis homo . Every man is concerned in it . And it is totum hominis likewise ; 'T is his calling , the chief business about which he is to be employed . I do not say , that a mans thoughts are always to be taken up about the immediate acts of Religion , any more than a Traveller is always to have his mind actually fixed upon the thought of his journies end . This would be inconsistent with the infirmity of our natures , and the necessity of our conditions in this world . But yet , as he that is upon a journey , doth so order all his particular motions , as may be most conducible to his general end ; so should men habitually , though they cannot actually , in every affair have respect to their chief end , so as to observe all the duties of Religion , and never to allow themselves in any thing against the rules of it . And he that hath this care continually upon his mind ( though he be but a secular person ) may properly be said to make Religion his Business . The Wise man in the beginning of his Book , had proposed it as his great Question to be discussed , to find out what was that good for the sons of men , which they should do under the Heavens , all the days of their lives . ( i. e. ) What was the chief employment or business , which they should apply themselves to in this world ? And in the conclusion of his discourse , after an induction and refutation of all other particulars , which may seem to have any claim or pretence to this , He asserts it to be the business of Religion , Fearing God , and keeping his commandments : Suitably to that Precept of Moses , Deut. 10. 12. And now , O Israel , what doth the Lord thy God require of thee , but to fear the Lord thy God , to walk in his ways , and to serve the Lord thy God , and keep his commandments : And the Practise of St. Paul , who made this his daily exercise , to keep his conscience void of offence , both towards God and towards Man. To the Reasonableness of this , several of the wisest Heathens have attested . That 's a remarkable passage in Aristotle to this purpose , where he states that to be the most desirable proportion of all worldly felicities and enjoyments , which is most consistent with men's devoting themselves to the business of Religion : And that to be either too much or too little of wealth , or honour , or power , &c. whereby men are hindred in their meditating upon God , or their worshipping of him . So Epictetus , discoursing concerning the work and business he was designed to , hath this excellent passage : If I had been made a Nightingale or a Swan , I should have employed the time of my life in such a way as is suitable to the condition of those Creatures : But being made a Man , capable of serving and worshipping that God , from whom I had my Being , 't is but reason that I should apply my self to this , as being my proper work and business : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And therefore hereunto will I devote my self , as being the chief employment to which I am designed . I am now as to the condition of my body , lame and old ( saith he in the same place ) to which he might have added that he was sickly and deformed ; and as for his outward quality , he was poor and under servitude , being a slave to Epaphroditus , one of the Roman Courtiers ; which are conditions that usually expose men to repining and discontent ; and yet he concludes it to be his duty , wholly to devote himself to the praises and worship of that God , who was the Author of his Being . Which upbraids so many professors of Christianity , who have both more advantages of knowing their duty , and greater engagements upon them to exercise themselves in the duties of Religion . There is another apposite Testimony to this purpose in Antoninus . Every thing ( saith he ) is designed for some kind of work . Beasts and plants , the sun and stars ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And what do you conceive your business to be ? sensual pleasures ? Bethink your self a little better , whether this be suitable to your natural sentiments , to the nobility of your mind , and those excellent faculties with which you are endowed . Now 't is the usual course of men to apply themselves to that as their chief business , by which their interest is most promoted , and which may most conduce to that main end which they propose to themselves . And can any thing be more reasonable , than for that to be the chief business of a man's life , which is the chief end of his Being ? 3. Religion is totum hominis , with respect to the Happiness and well-being of Man. That is properly said to be the chief end or Happiness of a thing , which doth raise its nature to the utmost perfection of which it is capable , according to its rank and kind . This is the chief end which he ought to propose , that alone wherein his true felicity doth consist , that which doth advance his nature to the utmost perfection it is capable of . The chief good belonging to a Vegetable or Plant , is to grow up to a state of Maturity , to continue to its natural period , and to propagate its kind , which is the utmost perfection that kind of Being is capable of . And whereas sensitive creatures , besides those things which are common to them with Plants , have likewise such faculties , whereby they are able to apprehend external objects , and to receive pain or pleasure from them : Therefore the Happiness proper to them , must consist in the perfection of these faculties , namely , in sensible pleasures , in the enjoyment of such things as may be grateful to their senses . But now Mankind ( if we allow it to be a distinct rank of Creatures , superior to Brutes ) being endowed with such faculties , whereby 't is made capable of apprehending a Deity , and of expecting a future state after this life ; It will hence follow , That the proper happiness of Man must consist in the perfecting of these faculties , namely , in such a state as may reconcile him to the Divine favour , and afford him the best assurance of a blessed immortality hereafter : Which nothing else but Religion can so much as pretend to . 'T is true indeed , the nature of Man , by reason of those other capacities common to him with Plants and Brutes , may stand in need of several other things , to render his condition pleasant and comfortable in this world , as Health , Riches , Reputation , Safety , &c. Now herein is the great advantage of Religion , that besides the principal work which it doth for us , in securing our future estates in the other world , it is likewise the most effectual means to promote our happiness in this world . In my discourse of this I shall first suggest something more generally , concerning the nature of our chief end ; And then descend to those particulars , which are esteemed to be the chief ingredients to a state of Happiness . Under the first of these I shall speak briefly to these Three things . 1. There is a necessity that every Man who will act rationally should propose to himself some chief scope and end . 2. The chief end of every thing must be of such a nature , as may be most fit to promote the perfection of that thing in its rank and kind . 3. This in rational Beings which are capable of it , must consist in a communion with , and a conformity unto the chief Good , and consequently in being religious . 1. There is a necessity that every man who will act rationally should propose to himself some chief scope or end . The having of an end , is not so much a moral duty , which supposeth a liberty of acting , as a natural principle , like that of the descent of heavy bodies ; men must do so , nor can they do otherwise . Such is the principle of self-preservation in all things ; and this of acting for an end , in all rational agents . The most loose and profligate wretches that are , do and must act for an end , even in those very courses , wherein they put the thought of their future state and their last account far from them . The very suppressing and hardening themselves against the thought of their true end , is in order to their present peace and quiet , which they do erroneously substitute in the room of their chief end . That wherein men are commonly defective , is in not exciting the thought of their chief end , and not sufficiently considering and stating in their own minds , the most proper means for the attaining of it . There are too many in the world that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , live ex tempore , without any particular reference to their chief end , being immersed only in present matters , animalia sine praeterito & futuro , without any regard to what is past or future ; like Ships upon the vast Ocean , without any Compass or Pilot , that do rather wander than travel , being carried up and down according as every wind or tide doth drive them . And this the Philosopher doth worthily brand with the name of folly ; Vita sine proposito , stultitiae argumentum est ; No greater argument of foolishness , than for a man not to be fixed upon some particular design . Proponamus oportet , finem summi boni , ad quem omne factum nostrum dictúmve respiciat ; veluti navigantibus , ad sidus aliquod dirigendus est cursus , saith the same Author . There ought always to be some particular scope and mark proposed , as the main end and drift of all our actions , as the star by which we are to be guided in our voyage . Non disponet singula , nisi cui jam vitae suae summa proposita est . 'T will be a hard matter to proportion out particulars , till we know what is the main sum . This is the true ground of the common mistakes amongst men , whilst they deliberate concerning the several parts of their lives , but neglect the stating of what should be the main design of the whole . He that intends to shoot at any thing , must so manage the whole action , in levelling his arrow , and regulating his hands , and exerting his strength so as may be most advantageous for hitting the mark . As the efficient is in natural , so is the end amongst moral causes , of principal efficacy . 'T is this which is the chief rule of all our actions . And therefore there is a necessity that some end be proposed and fix'd upon . 2. The chief end of every thing must be of such a nature , as may be most fit to promote the perfection of that thing in its rank and kind . Any thing that is short of this , may be a means , or a subordinate end ; but cannot be the chief and ultimate end , if there be any thing desireable beyond it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Aristotle ; That is truly the chief end , which is desired for it self ; which being once obtained , we want no more ; That which doth satiate and fill up the desires . Haec nihil vacare patitur loci , totum animum tenet , desiderium omnium tollit , sola satis est , ( saith Seneca ) . In brief , 't is that state , wherein a thing enjoys all that good that 't is capable of , and which is most suitable to its nature . 3. This in rational Creatures must consist , in a communion with , and a conformity to the supreme good ; and consequently , in being religious . Which is the meaning of those Scripture-expressions , of walking with God , and as becomes the sons of the Most High ; being followers of him ; holy as he is holy ; being made partakers of a divine nature . And to this the Philosophers do likewise consent . This is the meaning of that speech in Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every mans chief end should be a resemblance to God , a being made like to the Deity . So Plato and Epictetus will have it to consist in following of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And another , imitari quem colis , in imitating him whom we worship . So Seneca , Summum bonum est , quod honestum est , & quod magis admirêre , solum bonum est quod honestum est . Not only the chief , but the only good doth consist , in what is honest and virtuous . Now the fruition of God cannot consist in any external union or contact of our souls with the Deity , which Spirits are not capable of ; nor in any meer speculation , or intellectual gazing upon his excellencies : But in such an influence , whereby he doth communicate to us , such divine qualities , as will exalt our faculties beyond their natural state , and bring them into an assimilation and conformity to the most perfect Idea of Goodness , together with an inward sensation of the effects of this in our selves . Having thus dispatched what I had to suggest concerning the nature of Happiness in general , I proceed to speak to such particulars , as are esteemed to be the most usual ingredients into such a state , and which do conduce to the compleating of it : whether they concern Our present condition in this world ; either our External well-fare ; consisting in 1. Health . 2. Liberty , Safety , Quiet . 3. Possessions ; with respect either to the sufficiency of them , for answering our necessities ; which is called Riches or Profit : Or to 4. The Delight or Satisfaction we receive in these enjoyments , in the use and suitableness of the things we possess ; which is called Pleasure . 5. The Esteem which we have amongst good men , whereby we are rendered acceptable and useful to others ; styled Honour or Reputation . Internal well-fare , or the happiness of our minds ; which doth consist in these two things . 1. The due regulating and exalting of our faculties to their proper function . 2. The Peace , Joy , Contentment , consequent thereupon . The happiness of our future state . This doth consist in such a fruition of the supreme good , as our souls are capable of ; and must depend upon such courses , as can afford us the most rational assurance of blessedness and glory hereafter . Now I shall endeavour to make it out by plain reason , that the Happiness of our condition , in all these respects , doth depend upon Religion . And that not only morally , upon account of that reward , which virtuous actions do entitle a man unto , from a just and wise providence ; but naturally also , by reason of that physical efficacy which the duties of Religion have , to procure for us all those things wherein our temporal happiness consists ; to promote the well-fare , not only of particular persons , but of publick Communities of Mankind in general , and of the whole Universe . CHAP. II. How Religion conduces to our present Happiness in this world : And first to the happiness of the Outward man. 1. In respect of Health . ANd because these things I have mentioned , ( especially those of them which concern our external happiness in this world ) are the great aims and designs , by which the generality of men are chiefly swayed in their actions ; and therefore like to prove very powerful motives to make men religious , if they could be once effectúally perswaded , that Religion is the most proper means for the attaining of these things : I shall therefore endeavour to make out this truth , by the plainest and most convincing ęvidence that may be . And the rather because in such kind of assertions , as are besides the common opinion , and seem paradoxes , men will be apt to be jealous of their being imposed upon by some kind of Sophism or Fallacy . In order to this , I shall observe this method : First , I shall endeavour to state and define the nature of these things , and to shew wherein the true notion of them doth consist . And then proceed to the proof of this proposition , That Religion is the most proper means to procure and promote these ends . And besides the evidence to this purpose , from the concurrent opinions of wise men , in several ages ; I shall likewise make them out both by reason , and by experience , which are all the kind of arguments that such matters are capable of . Only I must premise one Caution ; that when I say Religion is the cause of these things , the meaning is not , that it is so necessary and so infallible a cause , as can never fail of its effect . This would not be consistent with our dependent condition , there being nothing in this world so much under the power of humane endeavours , but that the providence of God may interpose for the disappointment of it . To whom it must be left , to make what reserved cases he pleases from the ordinary course of things . But though it be not an infallible cause , yet is it such a cause as doth generally and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , produce its effect : And all mankind do think it a sufficient inducement , to apply their endeavours unto such courses for the procuring of any thing , as are the best means to be had , and do for the most part effect the ends they are designed for . This being premised , I doubt not but to offer such arguments for the proof of these things , as shall be sufficient for the conviction of any man who will but understand and consider them . I begin with the First . The wellfare of our present condition in respect of our outward-man doth depend upon Religion . First , Religion is the best means for Health . By Health I mean such a constitution of our bodies , whereby our members and faculties are inabled for the due performance of their natural functions , and freed from pain ; 't is properly opposed to sickness or Disease . As for the infirmities of old age , these are so essential to all living creatures , so necessarily spring from the very principles of our natures , that though they may be somewhat lessened and alleviated , yet are they not capable of any complete remedy . This blessing of Health is so necessary to our well-beings in this world , that without it , we cannot enjoy any thing else , no not our own selves ; insomuch that men do , and may justly put a great value upon it , and are willing to purchase it at any rate . And therefore to all such , this consideration must needs be a very powerful motive . Now I shall make it plain that this doth depend upon Religion Morally . Naturally . 1. Morally , By reason of those blessings of this kind , which by the light of nature men may reasonably expect from the goodness of God , upon the observance of his laws ; besides the several assertions and promises in Scripture to this purpose , where sin is often represented as the meritorious cause of sickness , and diseases are often threatned , and accordingly inflicted as the due rewards of sin : And on the other side , upon mens observing the duties of Religion , God promises to take away sickness from the midst of them , to bestow upon them health and length of days . The fear of the Lord and departing from evil , shall be health to thy navel , and marrow to thy bones . Prov. 3. 7 , 8. Prov. 11. 19. As righteousness tendeth to life , so he that pursueth evil , pursueth it to his own death . Chap. 2. 22 , The wicked shall be cut off from the earth , and the transgressours shall be rooted out of it . 2. Religion is the natural cause of health , which may appear upon this two-fold reason ; because it doth remove those things that will hinder it , and doth promote such things as will help it . 1. It doth removere prohibens , it is apt to prevent and remove such things as are the great impediments of our health . Nothing is more evident , than that there are several vices which have a physical efficacy in the producing of diseases , as all kind of intemperance of body , all inordinate passions of mind ; to one of which , the greatest part of the sickness amongst men may be ascribed ; and consequently the virtues opposite to these , Temperance , Sobriety , Moderation , must needs have a natural causality for the hindring of these diseases . 'T is by Religion that men are inabled to prevent all such excesses as are prejudicial to nature , to repress all such violent transports of passion , Hatred , Anger , Fear , Sorrow , Envy , &c. as are in themselves very pernicious to our bodily health , and by that violent commotion , which they are apt to put the humours into , do sometimes cause present sickness , and always lay in us the seeds of future Diseases . 2. It doth promovere adjuvans , promote all such things as may most effectually conduce to the improving of our health ; by obliging us upon the account of duty and conscience , to a careful observance of the most proper means to this end : Keeping us within due bounds in our eating , drinking , exercise ; preserving our minds in an equal frame of serenity and calmness ; supporting our spirits with contentation and chearfulness under every state of life ; so that nothing can be more true than that of Solomon , That A cheerful mind doth good like a medicine , and makes a healthy countenance ; whereas heaviness and cares will break a mans spirit and make it stoop . I know there are other means to be made use of in order to the procuring of health , various kinds of Medicaments to be applyed by the art of Physick , according as the nature of several diseases shall require , which Religion doth oblige a man not to neglect : But yet this I think may be truely said , That those who are most expert in the profession of Physick , are not able to prescribe any Catholicon , which shall more effectually operate , both by way of prevention and cure , than the observance of those duties which Religion and virtue do oblige us unto . Nor is this true only in Theory and Speculation , but it may appear to be so upon common experience , to which I shall appeal for the further confirmation of it . What kind of persons are those who enjoy the best state of health and the longest lives ? Are they not such generally who are most sober and regular in their conversations , most temperate as to their bodies , most free from all kind of inordinate passions , fierceness , anxiety , cares as to their minds ? 'T is said of Moses , that though he were exceeding old , yet his eye was not dim , nor was his natural force abated . Which ( amongst other causes ) may be ascribed to those eminent virtues he was endowed with , the temperance of his body , and meekness of his spirit . That beloved Disciple whose thoughts and writings seem to be wholly taken up with the Divine virtue of Love , is upon account of this temper of his mind , thought to have enjoyed a more vigorous old age than any of the rest : Such a power is there in Religion , though not wholly to prevent the infirmities of old age , yet in a great measure to alleviate and abate them . And on the other side , if we consult experience ; Who are the men most obnoxious to diseases ? are they not such generally as are most vicious in their lives ? most given to surfeits , debaucheries and lewdness , whereby they do so far inflame their blood and wast their spirits , as not to live out half their days : Insomuch that no man of ordinary prudence , who is to take a Lease for lives , will be content ( if he can well avoid it ) to chuse such a one whom he knows to be vicious and intemperate . But these things are so obvious to common experience , that I need not enlarge upon them : Only I would not be mistaken . I do not say that none of those are Religious , who are liable to diseases , and are taken away in their younger years ; or that all such are religious , who are free from diseases , and live to old age . Some may be naturally of so tender and brittle a make , that every little blow will break them ; others of so tough and strong a constitution , as to hold out against many batteries and assaults ; and yet neither of these to be ascribed , either to the vices of the one , or the virtues of the other , but do rather belong to their condition and temper , which being natural , and not falling under the choice of our wills , is not therefore capable of any moral good or evil . Besides , there ought allowance to be made ( as I said before ) for such exempt cases , as shall seem good to the providence of God in the government of humane affairs . Some good men may be taken away from the evil to come , others may be exercised with diseases in their bodies for the cure of their minds , or to make their patience and courage exemplary to others . And some that are good men for the main , may yet by their own carelesness in using the fittest means for the preservation of their health , expose themselves to sickness ; none of which can be any prejudice to the thing I have been proving . This being that which I affirm , that so far as the infirmities of our natural tempers are capable of remedy by any thing in our power , It is the observance of the duties of Religion , that doth for the most part and generally prove the most effectual means to this purpose . Which is all I shall say to the first thing I proposed to speak to , concerning the health of our bodies . CHAP. III. How Religion conduces to the happiness of the outward man , in respect of Liberty , Safety , and Quiet . SEcondly , Religion is the most proper means to procure our external safety , liberty , quiet . By safety , I mean a freedom from those common dangers and mischiefs which others are exposed to . By liberty , the being at our own disposal , and not under bondage , restraint , imprisonment . By quiet , an exemption from those many molestations and troubles by reason of disappointments , enmity , contentions , whereby the conditions of some men are rendered very burdensome and uncomfortable . I put these things together , because of their near affinity to one another . Now Religion is both the moral and the natural cause of these things . 1. 'T is the moral cause of them , upon account of that divine protection and assistance , which the light of nature will assure us we are intituled unto in the doing of our duties ; besides the many assertions and promises in Scripture to this purpose ; of being protected in our ways , and secured in times of danger . If you will keep my statutes , ye shall dwell in the land in safety . Whoso hearkeneth to me shall dwell safely , and shall be quiet from the fear of evil . There shall no evil happen to the just , but the wicked shall be filled with mischief . The Lord delivers the righteous out of all their troubles . When a mans ways please the Lord , he will make his enemies to be at peace with him . 2. 'T is the natural cause of these blessings , by preventing or removing all such things , whereby the contrary evils are occasioned . The most usual and general cause of mens sufferings , is from the neglect of their duty , and the violations of law ; they are obnoxious to the punishments of banishment , imprisonment , loss of goods , or of life , upon the account of some illegal irreligious acts , murder , theft , sedition , injuring of others , needless contentions , medling in other mens affairs where they are not concerned . 'T is observable , that in the legal form of inditing men for crimes , our Law doth ascribe their guilt to their want of Religion , their not having the fear of God before their eyes , which doth dispose them to commit such acts as makes them obnoxious to legal punishment . Now nothing can so effectually prevent such things as Religion . This will teach men to obey laws , and submit to government : This will keep them within the bounds of their duty , both towards God and man : This will remove all those dividing principles , of selfishness , and pride , and covetousness : It will teach them charity and meekness and forbearance , to study publick peace and common good , to be generous and large in their well-wishing and their well-doing : Which are the most proper means to provide for our own quiet and safety . And the truth of this may be evident likewise from common experience ; by which it will appear , that for the general , no kind of men do enjoy so much external peace and freedom and safety , as those that are truly religious . The Apostle seems to appeal to that common notion in the minds of all men , concerning the safety belonging to innocence , when he puts it by way of question , who is he that will harm you , if you be followers of that which is good ? Implying , that 't is a thing generally known and taken notice of , that there is a kind of natural reverence and awe amongst the worst of men , towards such as are innocent and virtuous . And on the other side no men do incur so many hazards , molestations , contentions , as those that are vicious ; what from their violations of law , their needless provocations of those they converse with , being scarce ever free from danger and trouble ; which the Wise-man seems to appeal to , as a thing evident from experience , in those short questions which he proposes : Who hath wo ? who hath sorrow ? who hath contentions ? who hath bablings ? who hath wounds without cause ? who hath redness of eyes ? 'T is particularly spoken of the drunkard , but 't is proportionably true of other vices likewise . There is one objection that lyes very obvious against what I have been proving ; and that is from those Scriptures where 't is said , that whoever will live godly in Christ Jesus , must suffer persecution , and that the world should hate them ; besides what may be alledged from common experience to this purpose , concerning the sufferings of some that are good men . To this two things may be said by way of answer . 1. Every thing is not persecution for Religion , which men may be apt to style so . Some persons who for the main may be truly religious , may yet by their own follies and imprudence , expose themselves to needless sufferings . And in such cases , Religion is not to be charged as being the cause of their suffering , but their defect in it , and mistakes about it . 2. There may be ( as was said before ) some exempt cases from the general rule , and such must those be granted to be , which concern times of persecution ; when Religion will be so far from protecting a man , that it will rather expose him to danger and sufferings . And such were those primitive times to which these Scriptures do refer , when it seemed good to divine providence , to make use of this as one means for the propagating of Christianity in the world , namely , by the suffering of those that professed it . And in such cases , when men are persecuted properly upon the account of Religion , God doth usually compensate their outward sufferings with some inward advantage , supplying them with such patience and courage , as will support them with joy and comfort in their suffering for that which is good . But then it must withall be granted , that these Scriptures are not equally applicable to such other times and places , when and where the true Religion is publickly professed and encouraged , when Kings are nursing fathers , and Queens nursing mothers to the Church ; because in such times and places , the profession of Religion will be so far from hindering , that it will rather promote a mans secular advantage . CHAP. IV. How Religion conduces to the happiness of the outward man in respect of Riches . THirdly , as to our Estates and Possessions , I shall shew that Religion is the cause of Riches . In order to the proof of this , the first thing to be enquired into , is , what is the true nature of wealth or riches , and wherein it may properly be said to consist . And here it is to be noted , that the word Riches is capable of a twofold sense , Absolute , Relative . 1. In the more absolute sense , it may be defin'd to consist in such a measure of estate as may be sufficient for a mans occasions and conveniencies ; when his possessions are so proportioned , as may fully answer all the necessities of his condition , and afford him a comfortable subsistence , according to his quality , the station wherein he is placed . In which sense men of all ranks and degrees are capable of being rich . A Husbandman , or an ordinary Tradesman may be as truly styled a rich man , as he that is a Gentleman , or a Lord , or a King. Though perhaps what these can very well afford to fling away upon their diversions , be more than all the estate and possessions which the other can pretend to . And upon this ground it is , that all men will grant , one person to be as truly liberal in giving but a penny , or a poor mite , as another in giving a hundred pounds , because these things are to be measured by the different conditions of the givers : And a man may as well be rich with a little , as liberal with a little . 2. In the more relative sense , Riches may be described to consist in the having of large Possessions , when a mans Estate and Revenue is of such a proportion as is commonly esteemed Great ; whether with relation to the generality of other men , and so only those at the upper end of the world are capable of being counted rich ; or else with respect to others of the same rank and order , and so all such are counted rich , who do in their possessions exceed the common sort of those that are of the same rank with them ; this kind of wealth consisting properly in comparison : There being not any one determinate sum , or proportion of revenue , to which the name of riches may be appropriated , but that it may be as much below the occasions of some persons , as it is above the condition of others who yet live plentifully . Now the first of these is the only proper notion of Riches , because this alone is agreeable to the chief end of wealth , which is to free us from want and necessity . And the other may be rather styled , the being proprietour of great possessions , the meer having of which cannot denominate one a truly rich man for this plain reason ; because though such possessions be in themselves great , yet they may not be sufficient to free the owner of them from want and poverty , whether in respect to his real or imaginary occasions for more : And that is not Riches which cannot free a man from being poor . And want of necessaries , is as truly poverty in him that hath much , as in him that hath but a little . He that in any one condition of life , hath enough to answer all his conveniences , such a man is more truly rich than he whose revenue is a thousand times greater , if it be not equal either to his occasions , or to his mind . Now when it is said , that Religion is the cause of Riches , the meaning of this cannot reasonably be understood of Riches in the second sense , as if he that were religious should be thereby advanced to the greatest possessions that any man else doth enjoy , from the condition of a Peasant or a Tradesman to that of a Prince . Because this would no more consist with those several degrees and subordinations required to the order of the Universe , than it would for every common Souldier to be a General , or every private man to be a King. But the meaning of this proposition must be , that Religion will be a means to supply a man with such a sufficiency as may denominate him rich ; and to free him from such necessities , whether real or imaginary , as others of his rank and station are liable unto . So that by what hath been said , it may appear , that the true notion of Riches doth comprehend under it these two things . 1. A sufficiency for a mans occasions and conveniencies . 2. An acquiescence of mind , in so much as is in it self really sufficient , and which will appear to be so , supposing a man to judg according to right reason . And that this is not a meer fancy or notion , but the most proper sense of the word Riches , wherein all mankind have agreed , may be made very evident . Concerning the first of these there can be no colour of doubt . All the scruple will be concerning the second ; Whether that be necessary to make a man rich . And to this the Philosophers do generally attest . Aristotle in particular , doth affirm that the true nature of Riches doth consist in the contented use and enjoyment of the things we have , rather than in the possession of them . Those that out of penuriousness can scarce afford themselves the ordinary conveniences of life out of their large possessions , have been always accounted poor ; nay , he that cannot use and enjoy the things he doth possess , may upon this account be said to be of all others the most indigent , because such a one doth truly want the things he hath , as well as those he hath not . That man who is not content with what is in it self sufficient for his condition , neither is rich , nor ever will be so ; because there can be no other real limits to his desires , but that of sufficiency ; whatever is beyond this , being boundless and infinite . And though men may please themselves with an imagination , that if they had but such an addition to their Estates , they should then think they had enough ; yet that is but a meer imagination , there being no real cause , why they should be more satisfied then , than they are now . He that is in such a condition as doth place him above contempt , and below envy , cannot by any enlargement of his fortune be made really more rich , or more happy than he is . And he is not a wise man , if he do not think so ; nor is he in this either wise or worthy if he be so far solicitous as to part with his liberty , though it be but in some little servilities for the encreasing of his Estate . These things being premised , it may be made very evident , that the design of being truly rich , that is , of having enough and being contented , will be most effectually promoted by Religion ; and that both Morally and Naturally . 1. Morally , upon which account this is by the Philosophers owned to be one of the rewards belonging to virtue ; good men only having a Moral title to wealth upon account of fitness and desert . There are many assertions and promises in Scripture to this purpose , of being prospered in our stores and labours , and all that we set our hands unto , of lacking nothing that is good for us . 'T is this that must intitle us to the blessing of God , and 't is the blessing of God that maketh rich . Solomon speaking of Religion under the name of Wisdom , saith , that in her left hand are riches , durable riches , that she causes those that love her to inherit substance , and doth fill their treasures . And the Apostle tells us , that Godliness hath the promises of this life . 2. Religion is a natural cause of riches , with reference to those two chief ingredients required to such a state ; namely , the supplying of us with a plentiful sufficiency as to our possessions , and a satisfaction as to our minds . 1. A sufficiency as to our estates and possessions . There are but these two ways that can contribute to the improving of mens possessions , namely , the Art of getting and of keeping . Now Religion is an advantage to men in both these respects . Nothing can be more evident than that there are many virtues which upon these accounts have a natural tendency to the increasing of mens estates , as diligence in our callings , The diligent hand maketh rich ; heedfulness to improve all sitting opportunities , of providing for our selves and families , being provident in our expences , keeping within the bounds of our income , not running out into needless debts : In brief , all the lawful arts of gain and good husbandry , as to the exercise of them , are founded in the virtues which Religion teaches . On the contrary it is plain , that there are many kind of sins , which have a direct natural efficacy for the impoverishing of men : As all kind of sensuality , and voluptuousness , idleness , prodigality , pride , envy , revenge , &c. of all which may be said what Solomon says of one of them , that they bring a man to a morsel of bread , and clothe him with raggs . 2. And as for the second requisite to riches , satisfaction of mind with our conditions , and a free use of the things we enjoy . This is the property of Religion , that it can inable a man to be content with his estate , and to live comfortably without such things as others know not how to want . And the ability of being content with a little , may be much more truely called riches , than the having of much , without being satisfied therewith . 'T is better to be in health with a moderate appetite , than to be continually eating and drinking under the disease of a voracious appetite or a Dropsy : And in this sense , A little that the righteous hath , is better than great riches of the ungodly . But this may appear likewise from experience . Let any man impartially consider , what kind of persons those are amongst the generality of men , who in their several degrees and orders are counted most able , and most wealthy , and it will appear that they are such as are most serious in the matter of Religion , most diligent in their callings , most just and honest in their dealings , most regular and sober in their conversations , most liberal towards any good work ; upon which account it is , that such places , where men have the opportunity of being instructed in , and excited to the Duties of Religion , do thereupon thrive and flourish most ; it being one property of Religion to civilize men , and make them more inquisitive in learning , and more diligent in practising their several professions . And as for contentment of mind , this being in it self a virtue as well as a priviledg , it is not to be attained but upon the account of Religion ; nor are there any that enjoy it , but such as are truely virtuous . There are several objections that may be made against what I have been proving , but all of them capable of a plain and satisfactory solution . 1. There are some kind of virtues that seem to have a contrary tendency ; as charity to those that want , bounty and liberality to any good work , which in Aristotles judgment is scarce consistent with growing rich . By that saying of Aristotle , may be meant riches in the second sense , as it denotes large possessions , which this virtue of liberality doth not naturally promote ; but it may very well consist with riches in the first and most proper notion of it , as it denotes sufficiency for our occasions ; and the ability of contributing in some proportion , towards any worthy and charitable work , is in the esteem of every good man one of those occasions and conveniencies required to such a sufficiency , and cannot any more be a prejudice to it , than it would be for a man to lay up some part of his wealth in the safest place , to lend it out upon the best interest , to part with it for the purchase of the same favour and assistance from others in the like exigencies ; to lay it out upon his pleasure , with respect to that inward comfort and satisfaction , which doth accompany the conscience of doing worthy things . And besides all this , experience will assure us , that there is a secret blessing which doth for the most part accompany such actions ; so that men grow the richer and not the poorer for them : And they that in this kind sow bountifully , do very often , even in this world , reap bountifully . 2. There are some kind of vices that seem to have a tendency to the enriching of men , as fraud , extortion , sordidness , all kind of unlawful ways of getting and keeping an estate . But to this it may be said , 1. These vices may tend to the encreasing of mens possessions , but not to the making of them truely rich : And 't is a plain argument that such persons do not think themselves to have a sufficiency , who can apply themselves to such wretched courses for the getting of more . 2. 'T is commonly seen upon experience , that there is a secret curse attends such practises , a canker that eats into such gain , a hole in the bottom of the bag , by which it insensibly dreins out and wasts away . As the Partridg sitteth upon eggs and hatcheth them not , so he that getteth riches , and not by right , shall leave them in the midst of his days , and at the end shall be a fool . As that silly bird doth sometimes take much needless care and pains , in sitting upon and cherishing subventaneous eggs , such as can never be fruitful , which ( as Naturalists observe ) that creature is very subject unto , or as the fecund eggs of that bird being laid upon the ground , are many times trod upon by passengers or wild beasts , after it hath bestowed much pains for the hatching of them : So are the wicked designs of gain often disappointed in the Embryo ; and the contrivers of them , instead of approving themselves to be more wise and subtile men than others , do appear at last to be fools . He that will carefully observe the usual course of things in the world , may from his own experience find instances enough , to confirm those sayings of the wise man ; There is that scattereth , and yet increaseth , and there is that withholdeth more than is meet , but it tendeth to poverty . Wealth gotten by vanity shall be diminished . The wealth of the sinner is laid up for the just . He that oppresseth the poor to increase his riches , shall surely come to want . He that by unjust gain increaseth his substance , shall gather it for him that will pity the poor . 3. There are some good men that are poor . And 't is said that God hath chosen the poor of this world , to receive the Gospel and to be rich in faith . To this it may be said , 1. The providence of God may so order it sometimes , as to reduce good men to great exigencies , to wander up and down in sheepskins and goatskins , being destitute , afflicted , tormented . But then these are such particular exempt cases , as are not suitable to the most usual and general course of things . And besides , such as are good men , may sometimes be defective in several of those duties which Religion doth oblige them to , diligence , caution , &c. And the poverty of such may justly be ascribed to their defect in Religion . 2. As for that scripture that God hath chosen the poor in this world , It is not to be understood in the more absolute sense , for such as want necessaries , because 't is plain from other Texts , that though some of the primitive believers , were by reason of the persecution of those times reduced to great exigencies ; yet the generality of the rest were very liberal in their contributions towards them . But it must be understood in the relative sence , concerning such as might be styled comparatively poor , ( i. e. ) such as are of a lower rank and meaner condition than others , and consequently had less temptation to corrupt and seduce them , than those that did more abound in these earthly things . CHAP. V. How Religion conduces to the happiness of the outward man in respect of Pleasure ; or the chearful enjoyment of outward blessings . FOurthly , Religion is the most proper means to promote the interest of Pleasure . In the handling of this , I shall first endeavour to state the true nature of Pleasure , and to shew what is the most proper notion of it . Now Pleasure doth consist in that satisfaction which we receive in the use and enjoyment of the things we possess . It is founded in a suitableness and congruity betwixt the faculty and the object . Those are called pleasant tastes and smells , which are apt to excite such a gentle motion as is agreeable to the nerves appointed for those functions . Now it cannot be denyed , but that beasts and insects may be said to be capable of pleasure proper to their kind , as well as men . Only this must withall be granted , that the more noble and the more capacious the faculties and the objects are , the greater will the delights be that flow from the union of them . Upon which account all intellectual delights , do far exceed those that are sensual ; and amongst persons that are capable of intellectual pleasures , their enjoyments must be greatest , whose faculties are most enlarged and most vigorous . 'T is true indeed , men of vitiated and depraved faculties , though they are thereby disabled for passing a true judgment upon the nature of things , being apt to mistake sowre for sweet ; yet will it not thence follow , that they are incapable of pleasure : They may have such peculiar kinds of gusts , as will be able to find a satisfaction and sweetness in such things as appear nauseous and loathsome to others . And 't is the congruity of things that is the foundation of pleasure . But then such persons are beholding to their ignorance and their delusion , to the distemper of their faculties , for their relish of these things . None but those that are foolish and deceived , and under the servitude of divers lusts , devoting themselves to such kind of things for pleasures . Supposing a man to have sound healthy faculties , such an one will not be able to find any true satisfaction and complacence , but only in those things which have in them a natural goodness and rectitude . They must be regular objects that have in them a suitableness to regular faculties . This being premised by way of explication , I shall proceed to prove , That Religion is the most proper means for the promoting of this interest ; and this it doth Morally , Naturally . 1. Morally ; as it is one of the rewards belonging to virtue , which alone upon its own account doth deserve all such advantages , as may render its condition pleasant and comfortable in this world . Besides the several assertions and promises in Scripture to this purpose . Prov. 3. 17. speaking of Religion under the name of Wisdom , it is said , that her ways are ways of pleasantness . The yoke of it is easie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gracious and sweet , and the burden light . The commandments of it not grievous . The fruits of it are love , and joy , and peace . The duties of Religion are in several places of Scripture compared to musick and to feasting ; and are said to be sweeter than the honey and the honey-comb . I delight to do thy will , O my God , Psal. 40. 8. 2. Religion is the Natural cause of Pleasure . Which I shall endeavour to make out by Reason and Experience . 1. By Reason ; Religion hath a natural efficacy in promoting the interest of pleasure , teaching a man a chearful liberal use of the things he enjoys ; how to make his soul enjoy good in his labour ; how to sweeten and allay all the difficulties and troubles of this life . Nor doth it restrain men from any such sensible pleasures , as are agreeable to reason , or our true interests . It only prohibits mistakes and excesses about them , teaches us so to regulate our selves in the use of them , that they may truly deserve the name of Pleasure ; how to provide against that natural emptiness and vanity , which there is in all such things , whereby they are apt quickly to satiate and weary us ; and upon this account it may be said to promote rather than hinder the interest of Pleasure . As for the Pleasures of the Appetite , these abide no longer than till the necessities and conveniencies of nature are satisfied ; and so far Religion doth allow of them . When our hunger and thirst is well appeased , all that follows after is but a faint kind of pleasure , if it be not rather to be styled satiety and a burden . As for those kind of things , which we call by the name of sports and diversions , Religion doth likewise admit of a moderate use of these ; and what is beyond such a moderate use , doth rather tire men , than recreate them : It being as much the property of such things , to weary a man when he is once sufficiently refreshed by them , as it is to refresh him when he is wearied by other things . We read indeed of the pleasures of sin ; but besides that they are of a baser and grosser kind , 't is said also , that they are but for a season , but for a moment , and the end of them is heaviness . The ways of sin may seem broad and pleasant , but they lead down to death , and take hold of hell . There are some vices that seem sweet to the palate , but do after fill the mouth with gravel . There are several sins which have very specious and tempting appearances , which yet upon trial do bite like a serpent , and sting like an adder . By what hath been said , it appears , that Religion is a natural cause of promoting these sensible pleasures ; besides , that it affords delights incomparably beyond all these corporeal things , such as those who are strangers to Religion cannot understand , and do not intermeddle with . 2. But besides the Reasons to this purpose , it may appear likewise from Experience , that the great pleasure of mens lives is from the goodness of them ; such only being capable of a free and liberal enjoyment of what they possess , who know how to regulate themselves in the fruition of them , to avoid extremities on either hand , to prevent those mixtures of guilt and fear , which will imbitter all their enjoyments . Such persons only who have good consciences being capable of having a continual feast . The great objection against this will be , from the difficulty of the duties of mortification , repentance , self-denial , taking up the cross , &c. All which do imply in them a repugnancy to our natures , and consequently an inconsistency with pleasure . For answer to this it must be observed , That difficulty doth properly arise from a disproportion betwixt the power and the work ; as when a person of little strength is put to carry a great burden , when one of a mean capacity is put to answer an hard question in learning . Now supposing men to retain their vitious habits , it must be granted , to be as difficult for such to perform the duties of . Religion , or to forbear the acts of sin , as for a lame and impotent man to run , or for a man under a violent Feaver to be restrained from drinking . But suppose these men cured of these maladies , and their faculties to be rectified , then all this disproportion and unsuitableness will vanish ; and those things will become easie and delightful , which were before very difficult and unpleasant . Now it is the property of Religion , that it changes the natures of men , making them new creatures . It puts off the old man , which is corrupt according to deceitful lusts , and puts on the new man , which after God is created in righteousness and true holiness . It removes our vitious habits , and endows the mind with other kind of inclinations and abilities . And though there should be some difficulties in the very passage from one state to another , yet this ought not to be objected as a prejudice against Religion ; because there are far greater difficulties and pains to be undergone in the service and drudgery of impetuous lusts . The trouble of being cured , is not so great as that of being sick ; nor is the trouble of being sober comparable to that of being debauched and intemperate . That godly sorrow which is required as one of the first acts in the change of our condition , is always accompanied with secret pleasure : And as it is said of wicked men , that in the midst of laughter their heart is sorrowful ; so may it be said of good men , that in the midst of their sorrow their heart is joyful . And when the conditions of men are once changed , when they are passed over to another state , it will then prove as easie to them to observe the duties of Religion , as it was before to follow their own sinful inclinations . An evil tree doth not more naturally bring forth evil fruit , than a good tree doth bring forth good fruit . As for that moroseness and sowreness of carriage which some men , who pretend to Religion , are noted for ; This is not justly to be ascribed to their Religion , but to their want of it : Joy and chearsulness being not only a priviledg , but a duty which Religion doth oblige men to , whereby they are to adorn their profession , and win over others to a love of it . CHAP. VI. How Religion conduces to our Honour and Reputation . FIfthly , for the interest of Honour and Reputation . This is one of the greatest blessings which this world can afford , much to be preferred before Riches or Pleasures , or Life it self . A good name is rather to be chosen than great riches , and loving favour rather than silver and gold . One that is a generous virtuous man will chuse to dye , rather than do any thing that may expose him to infamy . St. Paul was of this mind ; It were better for me to dye , than that any should make my glorying void . And because it is a thing of so great excellency , therefore we do pay it , as the best service we can do , to God , and to his Deputies , Magistrates and Parents . 'T is by this that we are rendered useful and acceptable to others . And besides the advantage we have by it while we live , 't is one of those things that will abide after us , when we are gone out of the world ; and for that reason a special regard is to be had to it . And the more wise and virtuous any man is , the more care will he take to transmit a grateful memory of himself to future times ; and since he must be spoken of after his departure , to take care that he be well-spoken of , that his name may be as a precious oyntment , leaving a perfume behind it , that men may rise up at the mention of it and call him blessed . Nor can any man despise honour , but he that doth either despair of it , or resolve against doing any thing that may deserve it . Now honour is properly the esteem and good opinion which men have concerning the person or the actions of another , together with such external expressions of respect as are suitable thereunto . And I shall make it appear , that this kind of happiness doth depend upon Religion both Morally , Naturally . 1. Morally . Nothing being more generally agreed upon amongst all the Philosophers , than that honour is the peculiar reward of virtue , and doth not properly belong to any thing else . And that shame is the proper reward of vice , nor can it belong to any thing else . The Scripture is very copious in expressions to this purpose . Such as are religious , are styled the excellent of the earth , Psal. 16. 3. and said to be more excellent than their neighbours . Prov. 17. 27. They are Gods peculiar treasure , the dearly beloved of his soul. He sets apart the man that is godly for himself . Though such persons may be but low in their outward condition ; being put to wander up and down in sheepskins and goatskins , being destitute , afflicted , tormented , seeking for refuge in desarts and mountains , in dens and caves of the earth ; yet are they , upon the account of Religion , of such an excellent value , that in the judgment of the Holy Ghost , the world is not worthy of them , Heb. 11. 37 , 38. The Wise-man speaking of Rellgion , saith , that it shall be an ornament of grace to thy head , and as a chain about thy neck . Exalt her , and she shall promote thee , and bring thee to honour . She shall give to thy head an ornament of grace , and a Crown of glory . God hath engaged himself by promise to those people that are religious , that he will set them above other nations ; they shall be made the head and not the tail . He will honour those that honour him . And certainly , he who is the King of Kings , must needs be the fountain of honour , and be able to dispose of it as he pleases . And on the other side , Shame is in Scripture said to be the proper reward and consequent of sin , especially in the Writings of David and Solomon . Religion is styled by the name of wisdom , and Sin by the name of folly . And the Wise-man having said , Prov. 3. 35 , that the wise shall inherit glory , 't is added , but shame shall be the promotion of fools : It shall be their promotion ; the utmost that such persons shall ever attain to , will be but disgrace ; when they are exalted and lifted up , it shall prove to their disparagement , to make their shame more conspicuous . And Prov. 13. 5. 't is said , A wicked man is loathsome , and cometh to shame . The word translated loathsome , properly denotes such kind of persons to be as nauseous and offensive to the judgments of others , as the most loathsome unsavoury things are to their tasts or smells . They are styled by the name of Wolves and Bears , Swine , Dogs , and Vipers , things both hurtful and hateful . Men that are truly virtuous , have a reverence paid them by all that know them . And on the other side , vicious men are despised . Not but that wicked persons may be inwardly honoured , by such as do not know them to be wicked ; and on the other side , those that are good , may by others be esteemed and used , as being the rubbish and off-scouring of all things . But this is to be ascribed chiefly to their mistake and ignorance of them , whilst they look upon such persons as being the most dangerous pernicious persons . But the generality of mankind have heretofore , and still do pay a reverence to any person whom they believe to be innocent and virtuous . 2. Religion is the natural cause of Honour and Reputation , so far as such things are capable of any physical efficacy . This I shall endeavour to prove , both from Reason and Experience . I. By Reason . For the better understanding of this , we are to take notice , that Honour may be considered under a twofold notion . 1. According to the desert and foundation of it , in the person honoured . 2. According to the acknowledgment or attribution of it , in the person honouring . Now Religion doth by a natural causality influence both these . 1. According to the foundation of it , in the person honoured , which is true virtue and merit . I have shewed before , that the Essence of man may be said to consist in being religious , and consequently this must be the rule and measure of a mans real worth ; it must be our excelling in that which makes us men , that must make us better men than others . All other things have some kind of standard , by which the natural goodness of them is to be measured ; so is it with men likewise . And this is usually from their suitableness to that chief end they are designed for . Quae conditio rerum , eadem & hominum est ; navis bona dicitur , non quae pretiosis coloribus picta est , &c. ( saith Seneca ) We do not therefore esteem a Ship to be good , because it is curiously painted and gilded , or carved and inlay'd but because 't is fitted for all the purposes of Navigation , which is the proper end of a Ship. Nor do we therefore count a Sword to be good , because it hath a rich Hilt and an embroidered Scabbard but because it is sit for the proper use of a Sword , which is to cut , &c. In homine quoque nihil ad rem pertinet , quantum aret , quantum foeneret , a quàm multis salutetur , sed quàm bonus sit . It should be so likewise in our esteem of men , who are not so much to be valued by the grandeur of their Estates or Titles , as by their inward goodness . The true stamp of Nobility is upon the minds of men , and doth consist in such virtuous habits , as will enable a man for worthy designs and actions ; when the image of God , who is the rule of excellency and the fountain of honour , is in any measure restored upon it . Every man is endowed with a natural principle , inclining him to a state of happiness , and hath in some measure both an ability to judg of , and a freedom and liberty for applying himself unto , those duties which are the proper means for the promoting of this end : Nor is he upon any other account to be justly praised or blamed , but according to the right or wrong use of this natural liberty . And therefore as such a man doth find either in himself or others , a constant and firm resolution to make a right use of this , so should he proportion his esteem accordingly , preferring this inward greatness , this rectitude of mind , whereby a man is resolved in every condition , to do that which shall appear to be his duty , before any kind of external greatness whatsoever . There is a respect and honour due to all kind of virtues whatsoever , as rendering men amiable and lovely . But amongst the rest , there are two , which are by general consent esteemed venerable , and such as do greatly advance the reputation of those who are endowed with them ; namely , Wisdom , Courage . Because they have a more intrinsick rise , and do less depend upon external advantages , but seem rather to be rooted in the inward frame and temper of our minds ; and withall are most beneficial both to our selves and others : The former signifying a man to have those inteltellectual abilities which are proper to his kind , whereby the humane nature is to be distinguished from other things : The other , because it argues a rectitude in the will , and a power to subdue the passion of fear , which is most natural to our present state of infirmity ; and withall doth support a man against difficulties , and enable him for those two great services , of doing and suffering as he ought . And for this reason , the vices that are opposite to these , are amongst all others counted the most shameful ; there being no greater reproach to be cast upon any one , than to be esteemed a Fool or a Coward . Now a man that is irreligious cannot justly pretend to either of these virtues . 1. For Wisdom . This is so essential to Religion , that in the Scripture-phrase they both go under the same name . And there is very good reason , why it should be so ; because there is such an intimate agreement between the natures of them . The Philosopher doth define Wisdom to consist in an ability and inclination , to make choice of right means in the prosecution of our true end . And nothing can enable a man for this but Religion , both as to the subordinate end of temporal happiness in this world , and chiefly with respect to that great and supreme end of eternal happiness in the world to come . 2. And then for Courage . 'T is not possible for a man to be truly valiant , unless he be withall truly religious : He may be bold and daring , and able in a fearless manner to rush upon any danger ; but then he must stifle his reason from considering what the consequences of things may be , what shall become of him hereafter , if he should miscarry : There being no man whatsoever so totally free from the apprehensions of a future state , but that when he is serious and considerate , he must be startled with doubts and fears concerning it : So that there cannot be any rational , sedate , deliberate courage , but only in such as have good hopes of a better estate in the other world ; And 't is Religion only that can enable a man for this . 2. Honour considered , according to the acknowledgment or attribution of it in the persons Honouring ; which is the external form , or as the body of honour , being much in the power of others . And this may be distinguished into these two kinds , Inward , Outward . 1. Inward , Honouring is properly an act of the understanding , in passing judgment upon the nature of things : When we do in our minds , own and acknowledg the real worth or virtue of a thing or person . And every one who will act rationally , not miscalling good evil , and evil good , must proportion his esteem of things , according to the real value of them . Nor is it in any mans power , so far to offer violence to his own faculties , as to believe any thing against evidence ; to esteem that man to be either worthy or unworthy , whom he knows to be otherwise . He may call him and use him as he pleases , and he may be willing to entertain prejudices , either for or against him ; And in this sense , Honor est in honorante : But he cannot inwardly think or believe otherwise than according to his evidence . For men of no real worth to expect this inward honour from others , as it is very unequal , requiring brick without straw ; and very unlawful , It being as well a mans duty to contemn a vile person , as to honour those that fear the Lord ; so neither is it possible , because men must necessarily judge according to the most prevailing evidence ; nor can they esteem such a one to be worthy whom they know to be otherwise , any more than they can believe that to be white and streight which they see to be black and crooked . There are indeed some other things that do commonly go under this name , as the several degrees of Nobility , Titles , and Places of dignity , which are usually called by this name of honour ; but these things ( as they are abstracted from Magistracy ) being wholly extrinsecal , have no more due to them , but a mere external respect : They may challenge from us that we should give them their due Titles , and demean our selves towards them with that observance and ceremony which becomes their quality : But then as for that inward esteem and valuation of our minds belonging to good men ; such persons can challenge no greater share of this , than according as their real merit and virtue shall require . The Royal stamp upon any kind of Metal may be sufficient to give it an extrinsick value , and to determine the rate at which it is to pass amongst Coyns ; but it cannot give an intrinsick value , or make that which is but Brass to be Gold. 'T is true indeed there are some Callings and particular Relations of men , to which an inward veneration is due , though the persons themselves should not be virtuous ; namely Magistrates , and Ministers , and Parents , and Benefactors ; who having somewhat of a Divine stamp and impress , may therefore challenge from us , that we should demean our selves towards them , both with such an outward respect as becomes their places , and with such an inward respect too , as may be suitable to that image which they bear ; to our dependance upon them , and obligations to them . But then we cannot be obliged to think such persons good men , unless we have some evidence to believe them to be so , or at least , not to be otherwise ; so that they are beholding to something extrinsecal to their persons , namely to their Callings and Relations , for that honour which is paid to them . 2. Outward Honouring is , when men do by their words or actions testify that esteem and respect which they have for the worth of others . And this indeed may be truely said to be in the power of others , because men have a greater command over their words and actions , than they have over their belief . Now all men that are truely virtuous and religious , will be ready to give unto every one his due honour ; and such are the best judges of it . Upon which account Tully defines true honour to be consentiens laus bonorum , the concurrent approbation of good men ; such only being fit to give true praise , who are themselves praise-worthy . As for vitious and irreligious persons , 't is not to be expected that they should be forward to commend that which is opposite to them . But then 't is to be considered , that these are no competent judges of such matters : And for a man to resent deeply the contempt of unworthy persons , were overmuch to honour them , as if their esteem could add any thing to his reputation . And yet , even these persons cannot avoid having an inward veneration for goodness and religion , which is the reason why they are so forward to dissemble it , to disguise themselves under the shew of it . Men do not use to counterfeit common stones and metals , but such as are precious , Jewels and Gold ; Nor would any one take the pains to counterfeit being Religious , if he did not think it a matter of some value , and a means to procure esteem from others . And when such men do revile and persecute any one for being religious , yet is there such a natural veneration belonging to the thing it self , as makes them to disguise it under the name of Hypocrisy , Heresy , Superstition , &c. whereby they may justify themselves in their opposing of it . II. But this is only general discourse , and in the notion . The best argument to this purpose would be from Experience ; by which I mean that practical knowledg , which every man may attain by his own observation of the usual course of things in the world . And by this it will appear , that no kind of persons have been more highly reverenced in the hearts and consciences of others , than those that have been most eminent for their virtue and religion ; which hath been always true , both with respect to publick communities , and private persons . 1. For Nations . If we consult the Histories of former times , we shall find that saying of Solomon constantly verifyed , That Righteousness doth exalt a nation , but sin doth prove a reproach to it . And more especially the sin of Irreligiousness and Prophaneness ; As this doth increase in any nation , so must the honour and Reputation of that nation decrease . The Roman Empire was then at the highest , as to its name and greatness , when it was so as to its virtue ; when they were most punctual in observing the Rites of their Religion ( though that were a false way of worship ) most Heroical in their Justice , courage , fidelity , gratitude ; then it was that they deserved to govern the world , and to be had in greatest honour above all other nations . And not only Cicero , and Polybius , two Heathen Writers , who , upon that account , might be thought more partial ; But St. Austin also and Lactantius , two of the Fathers , do ascribe the flourishing of that Empire , when it was at its height , to the Religion and Piety and virtue of those times ; and as they did afterwards degenerate from this , so did they decline likewise in their greatness and honour . 2. Thus also hath it been with particular persons ; Amongst the Heathen , what Elogies do we find in the honour of Socrates , Aristides , Cato , Epictetus ? The last of whom , though but a poor slave , had yet such a veneration paid to his memory , that his earthen lamp by which he was wont to study , was , after his death , sold for Three thousand Drachms . Nor was it otherwise amongst the Christians ; The Apostles were but poor Fishermen , illiterate Mechanicks ; many of the Martyrs were but of mean condition , much opposed and persecuted in the world ; and yet these men , during the time of their lives , were highly reverenced amongst those that knew them ; and since their deaths , what can be more glorious than that renown which they have amongst men , when the greatest Kings and Princes will not mention their names without reverence , when whole Nations are willing to set apart , and to observe solemn days and Festivals in honour of their memories ? And as it hath always been thus formerly , so I appeal to every man's breast , whether it be not so now . Let them but examine what their inclinations are towards such persons whom they believe to be truly virtuous ; not only to such among them , as are their particular acquaintance and friends ; but likewise to strangers , nay to very enemies , whether they do not esteem and love them and will-well to them . It cannot be denyed , but that there are too many in the world , who propose to themselves such ways and courses for the promoting of their honour and reputation , as are quite opposite to that which I have now been discoursing of ; namely , prophaneness and contempt of Religion , despising that which other men stand in awe of ; by which they think to get the reputation of Wit and Courage ; of Wit , by pretending to penetrate more deeply into the nature of things , and to understand them better than others do ; not to be so easily imposed upon , as other credulous people are : Of Courage , by not being so easily scared at the apprehension of danger at a distance . But the plain truth is , such persons do hereby prove themselves to be both Fools and Cowards . Fools ; In mistaking their great interest , in making choice of such means , as can never promote the end they design . There being no kind of men that are more exposed ( whatsoever they themselves may think of it ) than those that seek for credit by despising of Religion . Fools , in venturing their future estates and their souls upon such hazards , as all mankind would cry-out-upon , for the most palpable folly and madness , if they should do the like towards their Temporal estates , or their Bodies . Cowards ; In being more afraid of little dangers , because they are present , than of greater , because they are future , and at a distance . As that Souldier , who doth more dread the present danger of fighting , when he is obliged to it , than the future danger of suffering by Martial law for running away , may justly be esteemed a notorious coward ; so may that man , who is more afraid of a present inconvenience , by incurring the prejudice and displeasure of his loose companions , to whom he would be acceptable , than of a future mischief from the judgment of God. No man will esteem another to be truely valiant , because he is not afraid to do such vile unworthy things as will expose him to the displeasure and punishment of the Civil Magistrate ; much less should he be so accounted , for daring to do such things , as will in the issue expose him to the Divine vengeance . CHAP. VII . How Religion conduceth to the happiness of the Inward man , as it tends to the regulating of our faculties , and to the peace and tranquillity of our minds . AS for the Internal well-fare of our minds , this ( as I observed before ) doth depend upon these two things . 1. The perfecting and regulating of our faculties , inabling them for their proper functions , and the keeping of them in due subordination to one another . 2. In the peace , quiet , contentment consequent thereupon . And both these do likewise depend upon Religion . 1. For the perfecting and regulating of our faculties , and inabling them for their proper functions . These things do depend upon Religion , both Morally , Naturally . 1. Morally ; as these things are blessings and priviledges , so do they belong to Religion as the proper reward of it . Those men only being fit to have free and large minds , and refined faculties , who are willing to improve them to the best use and advantage . To this purpose there are several expressions in Scripture : A good understanding have all they that do his commandments . Thou through thy commandments hast made me wiser than mine enemies . He that doth the will of God shall know it . 2. Naturally , as these things are duties , so are they the proper effects of virtue . The generality of the Heathen Philosophers have agreed in this , that sin is the natural cause of debasing the soul , immersing it into a state of sensuality and darkness , deriving such an impotence and deformity upon the mind , as the most loathsome diseases do upon the body . And therefore it must be Religion and virtue , on the other side , that must enlighten and enlarge the mind , and restore it from the degeneracy of its lapsed estate , renewing upon us the image of our Maker , adorning us with those beauties of holiness , which belong to the hidden man of the heart . 'T is the proper work of Religion , to frame the mind to the nearest conformity unto the nature of God ; upon which account it is said in Scripture to consist in a participation of the Divine nature . Other things may be said to have some remote resemblance to the Deity ; but man only amongst the visible creatures , is capable of those more immediate communications from him , by Religion : And all kind of perfection is to be measured by its nearness or remoteness to the first and chief pattern of all perfection . As all kind of vice doth go under the name of impotence , so Religion is described to be the spirit of power , and of a sound mind . Because it doth establish in a man a just empire over himself , over all those blind powers and passions which of themselves are apt to raise tumults and commotions against the dominion of Reason . That which health is to the body , whereby the outward senses are enabled to make a true judgment of things , that is virtue to the mind , whereby the inward faculties must be fitted and disposed to discern betwixt things that differ , which those who are under the power of vicious habits are not able to do . But to speak more particularly , Religion doth , 1. Enlarge the understanding , enabling it to see beyond the narrow bounds of sense and time , to behold things that are invisible ; God being in the intellectual world , as the Sun is in the sensible world ; and as natural blindness doth disable men from seeing the one , so will spiritual blindness for the other . 2. It doth exalt and regulate the will , to a desire after , and acquiescence in such things as will promote the perfection of our natures , and consequently will beget in the mind , the truest liberty , ingenuity , generosity , which are altogether inconsistent with the servitude of lusts and passions . 3. It doth reduce the passions , unto a due subordination to the superior faculties ; restraining the violence and impetuousness of them , from whence the greatest part of the trouble and disquiet of mens lives doth proceed . As he that is of a healthy constitution , can endure heat and cold and labour with little or no prejudice to himself ; so can one of a virtuous mind undergo various conditions without receiving any hurt from them . Such an one is not lifted up by prosperity , nor dejected by adversity : He is not a servant to anger , fear , envy , malice , which are the great occasions of disturbing our inward peace and quiet . 2. The second thing wherein the wellfare of our minds doth consist , is peace , tranquillity , joy , confidence , in opposition to inward disquiet , anxiety , grief , fear , diffidence . And these do depend upon Religion likewise , both Morally , Naturally . 1. Morally , as these things may be considered under the notion of blessings and priviledges , so they belong to the rewards of Religion . All Philosophers having agreed in this , that inward serenity and composedness of mind is the proper reward of moral virtue . To which the Scripture doth attest , in those expressions where 't is said , that a good man is satisfied from himself ; in the fear of the Lord is strong confidence . The righteous is bold as a Lion. Thou wilt keep him in perfect peace whose mind is stayed on thee . That the fruits of righteousness shall be peace , and the effect of righteousness , quietness and assurance for ever . That tribulation and anguish shall be upon every soul that doth evil ; but to him that doth good , glory and honour and peace , serenity and composedness of mind , peace that passeth all understanding , joy that is unspeakable and full of glory . 2. Naturally ; as these things are considered under the notion of duties , so they are the most genuine fruits and effects of Religion ; which doth oblige us to them , and enable us for them . 1. Religion doth oblige men to joy and peace and confidence . The very Heathens have acknowledged these to be such things , as all good men are bound to upon the account of duty . And the Scripture doth abound in precepts to this purpose . Rejoice in the Lord always , and again I say rejoice . Commit thy ways unto the Lord , and he shall bring it to pass . Be carful for nothing . Cast thy burden upon him , as knowing that he takes care for thee . These kind of duties do formally and in the very essence of them , contain in them the nature of happiness . And on the contrary , the opposite vices do contain in them the true nature of punishment , and render men formally miserable . Such a man must needs be unhappy , who lives under the power of continual anxieties , sorrow , fears , diffidence , selfwill , malice , envy , &c. of several of which , that may be said which the Poet speaks concerning one of them . Invidiâ Siculi non invenêre Tyranni Tormentum majus . The Sicilian Tyrants , who were of old famous for inventing engines of Torture , as that of Phalaris his Bull , were not able to find out any kind of Torment for the body , equal to that which some of these vices do occasion to the mind . 2. And as Religion doth oblige us to , so likewise doth it enable us for this kind of happiness , and that upon a two-fold account . 1. From the general nature of Religion and Virtue considered in it self . 2. From the most natural effects and consequences of it . 1. From the general nature of Religion considered in it self . All kind of vertues containing in their very essence , these kind of inward felicities , either Formally or Virtually : The very foundation of happiness and misery , reward and punishment , being laid in the very nature of these things themselves . That natural appetite , whereby men are carried out after a state of happiness , is for the nature of it so universal and radical , so closely fixed to our first principles ; and for the degree of it so ardent and impetuous , that 't is not possible for men to be disappointed in it , without a very quick sensation , and some proportionable trouble for it . The more eager men are in their desires , the more sensible must they be of gain or loss . Now all such courses as have a natural tendency to the satisfying of this appetite , are upon that account parts of our happiness . And on the other side , those which are cross to it , must needs make us miserable . And if it be so ( as I have already proved ) that our happiness must consist in such a similitude and resemblance to the supreme good as we are capable of ; it must hence follow , that Religion is formally happiness . He that lives under the power of Godlike dispositions in his mind , and doth accordingly exercise them in the course of his life , may be said eo nomine to be a happy man : Holiness and Happiness being but two distinct names for the same thing . I shewed before that the true nature of pleasure was founded in a suitableness betwixt the faculty and the object : From whence it will follow , that reasonable actions have in them a suitableness to reasonable minds ; And the more virtuous and religious any man is , the more delight must such a man take in such kind of actions . That man who hath a just sense of his own impotent dependent condition , and how much it is for the interest of the world , and the good of all humane affairs , that there is a supreme Governour , who is infinitely wise , and powerful , and gracious , and how reasonable it is that men should demean themselves towards him suitably to this belief : He that is convinced how necessary it is for the promoting his own private , as well as the publick wellfare , that men be forward to do all good offices of justice and friendship towards one another : I say , he that is under this conviction , must needs find much satisfaction and pleasure in such kind of actions . As for first Table duties which consist in acquaintance with God , communion with him , in meditating upon his wisdom , goodness , power , in affiance , love , reverence ; if these were not acts of the highest pleasure , they would never have been appointed for the happiness of our future state in heaven . And as for second Table duties , what greater pleasure and satisfaction can there be to a generous mind , than to do worthy things , to be employed about acts of justice and charity and beneficence , to promote publick peace and good-will amongst men ? Eating and drinking is not a more proper satisfaction to those natural appetites of hunger and thirst , than the doing of good is to the rational inclinations of a good man. As all light , and love , and joy are from above , from the father of lights ; so all darkness , sorrow , fear , disquiet , must be from below , from the Prince of darkness . Wicked men are well compared to the troubled sea , which cannot rest , but by reason of its being tossed to and fro by contrary winds , is still casting up mire and dirt . He that lives under the servitude of lusts and passions , must always be in an unquiet restless condition ; because such masters can never be satisfied in any one service they employ us about ; besides the interfering and contrariety of those employments which they will exact from us . Vice is multiform , scelera dissident , and therefore must they needs be inconsistent with rest and quiet . One principal requisite to a state of serenity of mind , doth consist in an uniform agreement about that chief end which we are to pursue , together with the means conducing to it ; whereas they that have many and contrary things in design , must needs be distracted about them . The soul that cannot fix it self upon the enjoyment of God , who is the only all-sufficient Good , and consequently the only center of Rest , must be like those disconsolate spirits , which our Saviour speaks of , who being cast out of their habitations , were put to wander up and down through desart places , seeking rest , but finding none . 2. From the most natural effects and consequences of Religion , in respect of that inward confidence , peace , joy , which must follow the conscience of well-doing ; insomuch , that there is not any kind of tree which doth more naturally produce its proper fruits , than the habits of virtue do bring forth joy and serenity in the mind . When a man shall sit down and take a serious review of what he hathdone , and finds it to be most agreeable both to his duty and interest , from hence there must needs arise an inward satisfaction of mind . And on the other side , a fountain doth not more naturally send out waters , than vice doth punishment and misery . Nor is this any meer notion or fancy , which some severe melancholy Divines would impose upon the world ; but it is most agreeable to those natural sentiments which the very Heathen have had and do frequently mention : Seneca in particular ; Res severa est verum gaudium ; unde sit , interrogas ? dicam , ex bona conscientia , ex honestis conciliis , ex rectis actionibus . All solid comfort must arise from a good conscience , and honest actions . I appeal to the experience of all considering men , whether this doth not appear to them , that the generality of those who live most pleasantly in the world , are the most religious and virtuous part of mankind ; such as know how to regulate themselves in the fruition of what they have , how to avoid the extremities on either hand , to prevent those mixtures of guilt and fear , which are apt to sowre and imbitter all our enjoyments ? Whether lawful pleasures , which a man may reflect upon without any sense of guilt , be not much to be preferred before others ? Whether those intellectual delights that flow from the conscience of well-doing , be not much better than any sinful sensual pleasure ? Whether the doing of any worthy action , such as all good men must think well of and commend , do not afford a more solid lasting pleasure than can be had from any sensible enjoyments ? Whether any thing can be more suitable , and consequently delightful to a generous mind , than an opportunity of being grateful to those by whom a man hath been obliged ; the making of an ample return for the favours he hath received ? Whether that noble way of conquest , overcoming evil with good , surprizing an enemy by kindness , when we have it in our power to be severe towards him , be not a far greater pleasure than that which is by some counted the sweetest of all other things , Revenge ? Religion doth likewise advance the soul to an holy confidence , concerning the Divine favour and good-will towards us . If our hearts condemn us not , we have confidence towards God. A good conscience will set us above all those fears and doubts and cares , whereby the lives of men are rendered uncomfortable . When in decrepit age a man cannot find comfort in other things , when the grinders shall be few , and appetite cease , then will this be a continual feast . The most rational , solid , sublime , complete , durable delights , of all others , do flow from the conscience of well-doing . 'T is a chief part this , of that heaven which we enjoy upon earth , and 't is likewise a principal part of that happiness which we hope to enjoy in heaven . Next to the beatifical vision and fruition of God , is the happiness of a good conscience , and next to that the society of Saints and Angels . Whereas on the other side , he that lives under the sense of guilt , and a consciousness of his obligation to punishment , must needs be destitute of all inward peace and comfort : Such an one can have nothing to support him , with patience , under a state of affliction in this world , nor can he have any rational grounds to expect a better condition hereafter ; and therefore must needs have very dreadful apprehensions of dying , and be all his life time subject to bondage through the fear of death . And that man must needs be very miserable , who can neither have true joy in life , nor any hope in death . This the Heathen Philosophers have acknowledged , That there is always a secret dread which doth accompany guilt . So Seneca in particular , speaking of wicked men , he saith , tantùm metuunt quantùm nocent , that such men must have fears proportionable to their guilt . And a little after , dat paenas quisquis expect at , quisquis autem meruit expect at ; those men do really suffer punishment , who live under the expectation of it , and whoever doth any thing to deserve it must needs expect it . 'T is not easie to express the torment which those men undergo , — quos diri conscia facti Mens habet attonitos , & surdo verbere caedit , Occultum quatiente animo tortore flagellum . — Mens sibi conscia facti Praemetuens , adhibet stimulos , terretque flagellis . 'T is the unsupportableness of this , that many times doth cause men in the bitterness of their souls , to chuse strangling and death rather than life . The Heathens do set forth such a mans condition , by the fiction of Furies continually haunting and scourging him : But Zophar doth better describe it , where he saith , Terrors are upon him , all darkness is hid in his secret places , a fire not blown shall consume him . Though some men are so hardened against the sense of guilt , as to go on in their sinful courses , without feeling any of this remorse for them ; yet is their peace so far from being a priviledg , that it doth render their condition more desperate , because it supposes them to have a reprobate mind , and such a stupidity upon their consciences , as makes them past feeling , being seared as it were with an hot iron . Which though it may preserve them from those present lashes which others are tormented with , yet doth it argue their conditions to be more remediless and desperate . All the difference is , the one is sick of a Calenture or burning Feaver , the other of a Lethargy or Apoplexy ; the former more painful for the present , but both of them very dangerous , only the latter less capable of remedy than the former . CHAP. VIII . How Religion conduces to our Happiness in the next world . AS Religion is the true cause of our present happiness in this world , whether External , Internal . So likewise is it the cause of that happiness , which we expect in our future states : Which must depend upon such courses , as can give us the most rational assurance of blessedness and glory hereafter . I shall speak but briefly to this subject , because 't is scarce possible for any man to be so strangely infatuated , so wholly lost to common Reason as to believe , that vicious courses , despising of Religion , walking contrary to God , can be the means to entitle him to this future happiness , any more than contempt and hatred of any one , is a proper means to procure his favour . What kind of Happiness this is , which belongs to our future state , and wherein the Glory of it doth consist , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing unspeakable , altogether above the expressions of humane Orators , and passeth all knowledg , the heart of man being not able to conceive it : Nor can it be expected that we should be able , in this state of flesh and mortality , to comprehend what kind of irradiations , glorified souls are capable of . Only in the general , 't is said , we shall be like God , and see him as he is . This state of future happiness , as it is above all other things of greatest moment , so ought it to be proportionably laboured after , with the greatest care and diligence . There are several varieties of metaphorical names or expressions whereby this state is described in Scripture , but all of them do imply something of more than ordinary care and industry to the qualifying of men for it , as Bellarmine hath observed in his Tract de AEternâ felicitate sanctorum . 'T is styled . The City of God , The heavenly Jerusalem . And it requires some care and diligence for one that is a Citizen of this world , to be a fellow-citizen with the saints ; it being no easie thing for one that lives in this world , not to be of it . The House of God , where there are many mansions ; But streight is the gate , and narrow is the way to it . An hid Treasure , a pretious Pearl . Not to be obtained without putting such a value upon it , as will make a man ready to part with all that he hath , for the purchase of it . A penny . The wages of our daily service , not to be given but to such as labour in the vineyard , and hold out to the end . A Feast or rich supper ; which they are altogether unworthy of and unfit for , who do wholly devote themselves to the affairs of this world . The Joy of our Lord and Master ; which they only are admitted to , who are careful to improve the Talents they are intrusted withal . The solemnity of a royal wedding ; from which all lazy , slothful people , who have not oyl in their lamps , and do not watch for the coming of the Bridegroom , shall be shut out and excluded into outter darkness . 'T is a Prize ; which they only obtain who accomplish their race , and run to the goal . 'T is a Crown ; which is due only to such as fight valiantly and overcome . 'T is an Inheritance ; and therefore belongs only to sons . 'T is an Inheritance of the saints ; and therefore unsanctified persons can have nothing to do with it . 'T is an inheritance of the saints in light ; and therefore cannot belong to such as still remain under the powers of darkness . Heaven may be considered under a twofold notion , either as a State , Place . 1. In the first sense , 't is the same with Holiness , consisting in such Godlike dispositions , as may make us partakers of the Divine nature . 2. In the second sense , It denotes that other world , where we hope to enjoy the beatifical vision , in the blessed society of Saints and Angels . Which Religion only and Holiness can qualify us for , by working in our natures such a suitableness and congruity as must make such things to be felicities . In brief ; That Salvation and Glory , which the Christian Religion doth so clearly propose to us , is , as to the nature and essence of it , but the very same thing with Religion ; consisting in such a conformity of our minds to the nature of God , whereby we are made capable of the fruition of him in Heaven . So that in this respect also , Religion is the Whole of Man , that is , the whole Happiness and well-being of man doth depend upon it . I have now dispatcht what I intended in this Discourse , namely to prove the Reasonableness and Credibility of the Principles of Natural Religion ; which I have made appear to be in themselves of so great evidence , that every one , who will not do violence to his own faculties , must believe and assent unto them . I have likewise made it plain , that 't is every mans greatest Interest , to provide for his present and future happiness , by applying himself to the Duties of Religion , which upon all accounts will advance the perfection of his nature and promote his true wellfare , both in this world and the other . Insomuch that if we were to chuse the Laws we would submit unto , it were not possible for us to contrive any rules more advantageous to our own interest , than those which Religion doth propose , and require us to observe , upon pain of everlasting damnation , and in hope of eternal life which God that cannot lye hath promised , to all those who by patient continuance in well-doing , seek for glory and honour and immortality . CHAP. IX . The Conclusion of the whole , shewing the excellency of the Christian Religion , and the advantages of it , both as to the knowledg and practice of our duty , above the meer light of Nature . I Have now at large considered the Credibility of the Principles of Natural Religion , and our obligation to the several Duties resulting from those Principles . The purpose of all which is to shew how firm and deep a foundation Religion hath in the Nature and Reason of Mankind : But not in the least to derogate from the necessity and usefulness of Divine Revelation , or to extenuate the great blessing and benefit of the Christian Religion ; but rather to prepare and make way for the entertainment of that Doctrine which is so agreeable to the clearest dictates of Natural light . For notwithstanding all that hath been said of Natural Religion , it cannot be denyed , but that in this dark and degenerate state into which Mankind is sunk , there is great want of a clearer light to discover our duty to us with greater certainty , and to put it beyond all doubt and dispute what is the good and acceptable Will of God ; and of a more powerful encouragement to the practice of our duty , by the promise of a supernatural assistance , and by the assurance of a great and eternal reward . And all these defects are fully supplied , by that clear and perfect Revelation which God hath made to the World by our blessed Saviour . And although , before God was pleased to make this Revelation of his Will to mankind , men were obliged to the practice of moral duties by the Law of Nature , and as the Apostle speaks , having not the Law were a Law to themselves , shewing the effect of the Law written upon their hearts ; yet now that God hath in so much mercy revealed his Will so plainly to mankind , it is not enough for us who enjoy this Revelation , to perform those moral duties which are of natural obligation , unless we also do them in obedience to Christ as our Lord and Law-giver . As we are Christians , whatever we do in word or deed , we must do all in the name of the Lord Jesus ; and by him alone expect to find acceptance with God. How far the Moral virtues of meer Heathens , who walk answerable to the light they have , may be approved of God , I shall not now dispute . Only thus much seems clear in the general , That the Law of Nature being implanted in the hearts of men by God himself , must therefore be esteemed to be as much his Law , as any positive Institution whatsoever : And consequently , conformity to it must in its kind , in genere morum , be acceptable to him . God loves the societies of mankind , and because of the necessity of justice , and virtue , and probity to the preservation of humane society , therefore he doth generally give a blessing and success to honest and good enterprizes , and blasts the contrary with signal judgments and marks of his displeasure . But we cannot from these outward dispensations infer any thing certainly concerning such mens eternal conditions . Some of the Fathers indeed , as Justin Martyr , and Clemens Alexandrinus and Chrysostom , have delivered their judgments for the salvation of such Heathens as live according to the light of Nature : But the general stream of the rest is for the contrary opinion . I shall not now enquire into the particular grounds and reasons of this difference . It may suffice to say in general , that the goodness and mercy of God , as well as his judgments are a great deep ; that he will have mercy on whom he will have mercy ; and that when God hath not thought fit to tell us how he will be pleased to deal with such persons , it is not sit for us to tell Him how he ought to deal with them . Only of this we are sufficiently assured , that in all ages and places of the world , all that are saved are saved by the mercy of God , and by the merits of Jesus Christ , who is the Lamb slain from the foundation of the world ; the Scripture having expresly told us , that there is no salvation in any other ; for there is none other Name under heaven given among men whereby we must be saved . To be sure , there is no reason for any man , who lives under the dispensation of the Gospel , to expect that he shall escape , if he neglect so great salvation . This is the tenour of that Doctrine of the Gospel , which Christ immediately upon his resurrection doth commissionate his Disciples to preach ; Mark 16. 16. He that believeth shall be saved , but he that believeth not shall be damned . And Joh : 3. 18. He that believeth not , is condemned already . And presently it follows , This is the condemnation , &c. And again Joh. 7. This is life eternal , to know thee the only true God , and him whom thou hast sent , Jesus Christ. Now that to us , to whom the Christian Doctrine is revealed and proposed , the belief and practice of it is the only way wherein we can hope to be accepted , I shall endeavour to make out by these two arguments : 1. From the Evidence we have of its Divine Authority . 2. From the Excellency of the things contained in it ; which are the two chief grounds of our obligation to it . 1. From that Evidence which we have for the Divine authority of this Doctrine , above any other . It seems to be a Principle of Nature , to which all Nations have consented , That God himself should prescribe the way of his own worship . All kind of inventions whatsoever , that have been any way useful to humane life , especially such kind of Laws as concern Civil or Ecclesiastical associations of men , have upon the first discovery of them been still ascribed to the Deity . As if the Authors of them must needs have been first illuminated with some ray of Divinity . Nor is it probable , that ever any Nation should , with any degree of zeal , embrace the respective Ceremonies of their Religion , unless they had first esteemed them to have proceeded from Divine Revelation . Upon this account was it that Lycurgus , and Numa Pompilius , and Mahomet , and the rest of those kind of Founders of Nations and Religions , when they would obtain a reverence and devotion to the things they were to establish , they were fain to pretend at least to Divine Revelation . Which proceeding of theirs , though it did really abuse the people with gross delusions , yet was it founded upon this common Principle , that none can think aright of God , much less serve him in an acceptable manner , unless they are first instructed by him in the true way of doing it . Now that the Doctrine of Christianity is thus derived to us by Divine Institution , we have as clear and convincing evidence , as things of that nature are capable of . As for the Old Testament , that hath by the general consent of learned men , all the marks of purest Antiquity ; there being nothing in the world which in this respect is equal to it , or which may pretend to be compared with it . All other the most ancient monuments of Antiquity coming short of it by many Ages . It was written in the first and most ancient Language ; from which the very Alphabets and Letters of all other Languages ( in the opinion of the most learned Heathen , Plutarch , Pliny , Tacitus , Lucan , &c. ) were derived . The very number and order of Letters most generally used in all kind of Alphabets , being very improper and unnatural ; which it is not likely men of several nations would have all agreed upon , were it not barely upon this reason , that they were taken up by imitation , and so did retain the errors and imperfections of that first original from whence they were derived . This Book contains as the most ancient , so the most exact story of the world , The propagation of men , and the dispersing of families into the several parts of the earth ; as I shewed before . And though this Book were written in several ages and places , by several persons ; yet doth the Doctrine of it accord together , with a most excellent harmony , without any dissonance or inconsistency . And for the manner of delivering the things contained in it , 't is so solemn , reverend and majestick , so exactly suited to the nature of things , as may justly provoke our wonder and acknowledgment of its Divine original . Insomuch that Longinus , a great master of eloquence amongst the Heathens , hath observed the decorum and majesty which Moses useth in describing the Creation , in those words , God said , Let there be Light , and there was Light. And as for the New Testament . Those various correspondencies , which it bears to the chief things of the Old Testament , may sufficiently evidence that mutual relation , dependance and affinity which there is betwixt them . That in such an Age there was such a man as Christ , who preached such a doctrine , wrought many miracles , suffered an ignominious death , and was afterwards worshipped as God , having abundance of disciples and followers , at first chiefly amongst the vulgar , but a while after , amongst several of the most wise and learned men ; who in a short space of time did propagate their belief and doctrine into the most remote parts of the world : I say , all this is for the truth of the matter of fact , not so much as doubted or called into question , by Julian , or Celsus , or the Jews themselves , or any other of the most avowed enemies of Christianity . But we have it by as good certainty as any rational man can wish or hope for , that is , by Universal Testimony , as well of enemies as friends . And if these things were so , as to the matter of fact , the common principles of nature will assure us , that 't is not consistent with the nature of the Deity , his Truth , Wisdom or Justice , to work such miracles in confirmation of a Lye or Imposture . Nor can it be reasonably objected . That these miracles are now ceased ; and we have not any such extraordinary way to confirm the truth of our Religion : 'T is sufficient that they were upon the first plantation of it , when men were to be instituted and confirmed in that new Doctrine . And there may be as much of the wisdom of Providence in the forbearing them now , as in working them then . It being not reasonable to think that the universal Laws of Nature by which things are to be regularly guided in their natural course , should frequently or upon every little occasion be violated or disordered . To which may be added that wonderful way whereby this Religion hath been propagated in the world , with much simplicity and infirmity in the first publishers of it ; without arms , or faction , or favour of great men , or the perswasions of Philosophers or Orators ; only by a naked proposal of plain evident Truth , with a firm resolution of suffering and dying for it , by which it hath subdued all kind of persecutions and oppositions , and surmounted whatever discouragement or resistance could be laid in its way , or made against it . 2. From the Excellency of the things contained in it , both in respect of the End proposed , Means for the attaining of it . 1. From the End it proposes , the chief reward which it sets before us , namely , the eternal vision and fruition of God. Which is so excellent in it self , and so suitable to a rational Being , as no other Religion or Profession whatsoever , hath thought of , or so expresly insisted upon . Some of the learned Heathen have placed the happiness of Man in the external sensual delights of this world ; I mean the Epicureans , who though in other respects they were persons of many excellent and sublime speculations , yet because of their gross error in this kind , they have been in all ages looked upon with a kind of execration and abhorrency , not only amongst the vulgar , but likewise amongst the learneder sort of Philosophers . 'T is an opinion this , so very gross and ignoble , as cannot be sufficiently dispised . It doth debase the understanding of man , and all the principles in him , that are sublime and generous , extinguishing the very seeds of honour , and piety , and virtue , affording no room for actions or endeavours , that are truely great and noble ; being altogether unworthy of the nature of Man , and doth reduce us to the condition of Beasts . Others of the wiser Heathen , have spoken sometimes doubtfully concerning a future estate , and therefore have placed the reward of virtue , in the doing of virtuous things . Virtus est sibi praemium . Wherein though there be much of truth , yet it doth not afford encouragement enough , for the vast desires of a rational soul. Others who have owned a state after this life , have placed the Happiness of it in gross and sensual pleasures , Feasts and Gardens , and Company , and other such low and gross enjoyments . Whereas the Doctrine of Christianity doth fix it upon things , that are much more spiritual and sublime ; the Beatifical Vision , a clear unerring understanding , a perfect tranquillity of mind , a conformity to God , a perpetual admiring and praising of him : Than which the mind of man cannot fancy any thing that is more excellent or desireable . 2. As to the Means it directs to , for the attaining of this end , they are suitable both to the goodness and greatness of the end it self . 1. For the Duties that are enjoyned in reference to Divine worship . They are so full of sanctity and spiritual devotion , as may shame all the pompous solemnities of other Religions , in their costly sacrifices , their dark wild mysteries , and external observances . Whereas this refers chiefly to the holiness of the mind , resignation to God , love of him , dependance upon him , submission to his Will , endeavouring to be like him . 2. And as for the Duties of the second-Table , which concern our mutual conversation towards one another ; It allows nothing that is hurtful or noxious , either to our selves , or others : Forbids all kind of injury or revenge , commands to overcome evil with good , to pray for enemies and persecutors , doth not admit of any mental , much less any corporal uncleanness ; doth not tolerate any immodest or uncomely word or gesture ; forbids us to wrong others in their goods and possessions , or to mispend our own ; requires us to be very tender both of our own and other mens reputations : In brief , it injoyns nothing but what is helpful , and useful , and good for mankind . Whatever any Philosophers have prescribed concerning their moral virtues of Temperance , and Prudence , and Patience , and the duties of several relations , is here injoyned in a far more eminent , sublime and comprehensive manner . Besides such Examples and incitations to piety as are not to be parallel'd elsewhere . The whole Systeme of its Doctrine being transcendently excellent , and so exactly conformable to the highest , purest reason , that in those very things wherein it goes beyond the rules of Moral Philosophy , we cannot in our best judgment but consent and submit to it . In brief , it doth in every respect so fully answer the chief scope and design of Religion , in giving all imaginable honour and submission to the Deity , promoting the good of mankind , satisfying and supporting the mind of man , with the highest kind of enjoyments , that a rational soul can wish or hope for , as no other Religion or Profession whatsoever can pretend unto . What hath briefly been said upon this argument may suffice to shew the exceeding folly and unreasonableness of those men who are sceptical and indifferent as to any kind of Religion . 'T is a vice this , that if it may not be styled direct Atheism , yet certainly it is the very next degree to it . And there is too much reason to suspect , that it doth in this generation very much abound , not only amongst the Vulgar , but such also as would be thought the greatest Wits , and most knowing men . It hath been occasioned by that heat and zeal of men in those various contrary opinions , which have of late abounded , together with those great scandals that have been given by the Professors of Religion on several hands . From whence men of corrupt minds have taken occasion to doubt of all kind of Religion ; and to look upon it only as a Political invention , which doth no farther oblige , than as the Laws of several Countries do provide for it . These common scandals have been the occasion , but the true ground at the bottom of such mens prejudice and dissatisfaction , is the strictness and purity of this Religion , which they find puts too great a restraint and check upon their exorbitant lusts and passions . I know they will pretend for their hesitation and indifferency in this kind , the want of clear and infallible evidence for the truth of Christianity ; than which nothing can be more absurd and unworthy of a rational man. For let it be but impartially considered ; what is it , that such men would have ? Do they expect Mathematical proof and certainty in Moral things ? Why , they may as well expect to see with their ears , and hear with their eyes . Such kind of things ( as I shewed at large in the beginning of this Treatise ) being altogether as disproportioned to such kind of proofs , as the objects of the several senses are to one another . The arguments or proof to be used in several matters are of various and different kinds , according to the nature of the things to be proved . And it will become every rational man to yeild to such proofs , as the nature of the thing which he enquires about is capable of : And that man is to be looked upon as froward and contentious , who will not rest satisfied in such kind of Evidence as is counted sufficient , either by all others , or by most , or by the wisest men . If we suppose God to have made any Revelation of his Will to mankind , can any man propose or fancy any better way for conveying down to Posterity the Certainty of it , than that clear and universal Tradition which we have for the History of the Gospel ? And must not that man be very unreasonable , who will not be content with as much evidence for an ancient Book or matter of Fact , as any thing of that nature is capable of ? If it be only infallible and mathematical Certainty that can settle his mind , why should he believe that he was born of such Parents , and belongs to such a Family ? 'T is possible men might have combined together to delude him with such a Tradition . Why may he not as well think , that he was born a Prince and not a Subject , and consequently deny all duties of subjection and obedience to those above him ? There is nothing so wild and extravagant , to which men may not expose themselves by such a kind of nice and scrupulous incredulity . Whereas , if to the enquiries about Religion a man would but bring with him the same candour and ingenuity , the same readiness to be instructed , which he doth to the study of humane Arts and Sciences , that is , a mind free from violent prejudices and a desire of contention ; It can hardly be imagined , but that he must be convinced and subdued by those clear evidences which offer themselves to every inquisitive mind , concerning the truth of the Principles of Religion in general , and concerning the Divine Authority of the H. Scriptures , and of the Christian Religion . FINIS . A SERMON Preached at the FUNERAL OF THE Right Reverend Father in God , JOHN Late Lord Bishop of Chester . At the Guildhall Chappel LONDON , On Thursday the 12. of December , 1672. By William Lloyd D. D. Dean of Bangor , and one of His Majesties Chaplains in Ordinary . LONDON : Printed for Henry Brome , 1675. HEB. 13. 7. Remember them which have the Rule over you , who have spoken to you the word of God ; whose Faith follow , considering the end of their conversation . IN handling this Text of holy Scripture , that we may mingle nothing of Humane Affections , that our Passions may give no Interruption to you in hearing , or to me in speaking ; I should desire to suppress them quite , if it were possible . And possible it is , where they are slightly raised , as upon common and ordinary occasions : But where they are grounded and strong , where they dare argue , and seem to have Reason on their side , as there is too much in sight for ours ; there I think it is in vain to endeavour it : The only way in this case , is to give them some kind of Vent , to discharge them in part , and to govern what remains of the Affections . You will I hope the rather bear with my Infirmity , that I cannot contain from deploring the Loss , the irreparable Loss that we suffer , I think all suffer , in the death of this Eminent Person . He was the man in whom his Friends had experience of much good , and had hopes of much more ; not so much for his greatness or power , as abstracting from these , for what they found in himself , which was a great and manifold Blessing to all that lived within his conversation . He was a Father , a Counsellor , a Comforter , a Helper , a sure Friend : He was all they could wish in every Relation , and by the course of Nature , might have been for many years . But for our sins , ( though for his unspeakable advantage ) the great and wise God was not pleased to continue that Blessing ; He took him out of this World , when for ought we could judge , there was most need of such men to live in it ; and when we had much reason to expect more good than ever by his living in it . Oh the Unsearchable ways and Counsels of God! Oh the Blindness of Humane hopes and expectations ! While we please our selves with the good we have in hand , while we reach out for more , as if there would never be an end , within a few days all withers , all vanisheth to This : We have Nothing left , but what it grieves us to see ; We have nothing remains , but what we are willing to be rid of , a poor shell of earth , that we make haste to bury out of our sight . Yes ; of wise and good men , which is their Priviledg above others , there remains after Death , a Memory , an Example which they leave behind them , as a sacred Depositum for us to keep and use until we see them again . Are these things Nothing in our sight ? They are above all price in the sight of God ; who , that they may be so to us , both telleth us the worth , and recommends them to our esteem , and requires the fruit of them in many places of Scripture : But in none with more Application to our present Occasion , than in my Text. I shall sufficiently Justifie my choice of it , if I can but make it be understood : I shall shew the full Import of it , in those duties which it contains : I shall endeavour to stir you up to practise them with respect to this present occasion . First , For the understanding of my Text , we are to look for no help from what goes next before it , or after it : For the whole business of it is contained within it self . It lies in the heap among other directions , which without any certain connexion between them , were given by the Writer of this Epistle to the Hebrews , that is , to those Jews who were converted to be Christians . For the time when it was written , we are certain of this , that it was while Timothy lived ; for he is mentioned as living in the 24 Verse of this Chapter . And he being there said to have suffered Imprisonment for the Gospel , this brings us a little nearer to the knowledg of the time : For then it must be after both S. Pauls Epistles to Timothy . In the last of those Epistles , which was some years after the other , S. Paul speaks much of his own Imprisonment for the Gospel : He warns Timothy oft , that he must suffer for the Gospel : He instructs him what to do when God shall call him to suffer . Not a word of any thing that he had suffered already : Nay , he counsels him as a young man , that had never been tried . He invites him to Rome , which was the great place of tryal ; in which place , as it appears in the close of this Chapter , Timothy did suffer that Imprisonment for the Gospel , from which he was deliver'd , when this Epistle was written . It appears , that after the Epistle to Timothy , how long after we know not , he did go to Rome , as Paul will'd him . How long he staid there we know not , ere he did suffer imprisonment . How long he was in Prison , we know not , ere he was set at liberty . Only we know , it was a considerable time , we have reason to think it might be some years ; it might be many years that this Epistle was written after the second Epistle to Timothy . And if so , then it was written , not only as Theodoret says , long after the death of James the Brother of John : But account it how you will , this Epistle was written , after the death of James the Brother of our Lord : Which James being the first Bishop of Jerusalem , and the other James an Apostle , that is , a Bishop at large , and both these being put to death at Jerusalem ; Not to search into Church-History for those others of their order , who dyed before this time in other places ; nor to guess how many others were dead , that are not recorded in Church-History : If we think of no more but these two eminent servants of Christ , we cannot be to seek of the understanding of this Text , nor of the application to our particular purpose . I say not , but it may have a more general extent . There is a memory due , not only to the Apostles of Christ , and to the Bishops their Successors ; but to all other good Ministers of Christ , yea to all other exemplary Christians . But if the Apostle had meant this only of Bishops , I cannot guess that he would have it exprest otherwise , than he hath done in my Text. To prove this , I must have recourse to the Original , and not wholly depend upon our English Translation . For that he meant this of Bishops , it appears not sufficiently , and of them being dead , not at all , in our Translation . And yet from the Original , I see no reason to doubt , that our Apostle in this Text , meant no other but Bishops , and those departed this life . For the Order of Bishops , it is described by those acts of Ruling and Teaching , in the words of our Translation ; but it is much more expresly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original . For the meaning of which word , to whom should we resort , but either to the Greeks , in whose Language ; or to the Jews , for whose immediate use this was written ? Among the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a general word , it signifies Rulers Ecclesiastical or Civil . In this Verse they take it for Ecclesiastical Rulers : So Chrysostom on my Text ; and Oecumenius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Apostle speaks of Bishops in this Verse . If the Jews would say so too , what could we have more ? They do say it , as much as we have reason to expect . In their Traditional Language they call one of our Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in effect is the word in my Text. So then we have the consent both of Greeks and of Hebrews , that is , of them who had most reason to know the meaning of the word , that Bishops are meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text. That the Apostle here speaks not of Living , but of Dead Bishops : of them that Had the Rule before that time ; though 't is rendred , that Have , in our Translation ; it appeareth by other words in my Text. Remember them , says the Apostle : What , those that are present ? They are not the objects of Memory , but of Sense . Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good Bishops you have had : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , them that have spoken to you , that have spoken their last , and shall speak no more in this world : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , considering , looking back , or looking up to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of their conversation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the whole course of this life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the end or period of it . Look back , says the Apostle , to your Bishops deceased , consider their end , or Exit , or going out of this world . To confirm this , if any doubt , I shall desire him to compare this Verse with the 17 of this Chapter . In both Verses the Apostle speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of Bishops , as I have interpreted and proved . In the 17. he shews our duty to the living , Obey them , says the Apostle , and Submit your selves , for they watch for your souls . In this Verse he shews our duty to Bishops deceased ; Remember them , and follow their Faith , considering the end of their conversation . I think more needs not be said , to shew the scope of my Text , and how applicable it is to our present Occasion . It being clear that the Apostle speaks here of Bishops , and of them being departed this life . I now proceed to the duties required at our hands ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Remember and Imitate . First , Remember . 'T is a natural desire that men have , to be remembred when they are dead . We do not find it is so in any other creature : They desire to live as long as they can ; but for ought we can judge , by any Indication , they have no regard to what shall come after . The reason is plain , for their Being determines with their life . But for man , among many other tokens of Immortality , he hath by secret Instinct , a Natural desire to be thought of , and spoken of in after-times . We see this , not only in them that are inflamed with the hope of a Future life ; but even in those , that , for ought appears to us , know or think little of any more but the present . What else made the Egyptian Kings lay out their wealth on Pyramids , and the like stupendious buildings ? What moved the old Greeks and the Romans , with so much care and expence to leave Statues and other Monuments , with Inscriptions of their names ? What meant those in the unlettered Nations , by the much harder shifts they have made to convey any thing of themselves to Posterity ? I need not seek for instances of this in remote Times and Countries , when we see 't is so frequent in our Age , and perhaps no-where more than in this City ; for men of design , that think long before-hand , above all other things , to provide for this kind of Immortality . Some venture their lives , others wear out themselves , they do and suffer any thing to get estates : Not for themselves , that might be happier without them ; nor so much for their known Heirs , whom they load with Entails , as for men whom they know not , but only hope they will be in after-times . For their inward thought is , that their houses shall continue for ever , and their dwelling-place to all generations : they call their lands by their own names . This their way is their folly , and those that see it are such fools to take after them , says David , Psal. 49. 11. But if this design take , it must be in spite of God , who hath declared it shall not do . He will thwart wicked men . They that provide not for the true Immortality , shall lose their design in this shadow of it . Either their name shall be forgotten ; God hath threatned he will cut it off , he will blot it out , their memory shall perish with them : Or if it survive , it shall be to their shame , their name shall rot , Prov. 10. 7. What they build for fame , shall be like Absoloms Pillar , which remains to this day ; but the passers by throw stones at it , in detestation of his Memory : Such is generally , though not always , the curse of God that pursues wicked men . Whereas contrariwise it is the Promise of God to the Just , that they shall always be had in remembrance , Psal. 112. 6. And that their memory shall be blessed as far as known , Prov. 10. 7. Promises which , as all other of Temporal things , are to be understood with reservation to the Divine Oeconomy , to that wisdom of God which orders all things in the Government of the world . It becometh not the Majesty of him that governs all things , to break his course , and to work Miracles upon every particular occasion . 'T is enough that he generally provideth that the same thing may be done otherwise , and declares it to those by whom it ought to be done . If they do it not , if there be a faileur in them ; his Promise is not void , his word is not broken , since it was given with that Condition : Which being not performed by them that were to have done it , he can make reparation to those that suffer by it ; yea he hath done it already in this , that he hath given them that which this typifies . And what if they fall short of the shadow , when they have the substance , in a better and true Immortality ? The mean while we see what is required on our parts . As the servants of God , out of that store which he hath given us , We are to pay what he hath promised good men . 'T is that which all naturally desire , but wicked men shall not attain ; only to the just , God hath promised that we shall remember ●●em , and he commands that we should do it , especially for good Bishops departed this life . Our remembrance of them doth not differ in kind , but in degree , from what we owe to the memory of others . 'T is a duty we are to pay them above others , in our Thoughts , in our Affections , in our Words , and in our Actions and Lives . First , in our Thoughts ; 't is not a simple remembrance that God requires ; for that being an act of the sensitive soul , as I conceive , doth not directly fall under precept . For it is not in our power , to remember or forget , either what or when we please . But it is in our power , to do those acts which conduce to the exciting , or to the helping of our memory . This is that which God requires at our hands , that we should endeavour to turn our minds towards such objects , and contemplate in them the gifts and graces of God : that as oft as we think of them , we should acknowledg that good which was in them , and which we have received by their means : That we should pay them that honourable esteem which we owe to our spiritual Parents and Benefactors . If we think upon them heartily in this manner , it will work something upon our Affections . We cannot but be sensible of the want of such men , and therefore grieved for our loss , when they are taken from us ; as the Asian Bishops were at those words of St. Paul , when he said , they should see his face no more . Though God intend it for their gain , whom he takes to himself , and he takes them in that time , which suits best with their Circumstances : Yet , even then , we have cause to grieve for our selves , and for the Church , who are deprived of the presence and use of such men . How much more , when for ought we know , they are taken away for our sins ? When for ought we know , it was because the age was not worthy of them ? For ought we know , 't is in order to some judgment of God , which will come the sooner when they are gone , when we have filled up the measure of our iniquities ? When Elijah was taken away in a very evil age , Elisha cryed out , O my Father , my Father , the Chariots and Horsemen of Israel ! What will become of Israel now thou art gone ? We dare not think so highly of any one man. We have no such cause to despond of our Nation . When it is bad , we are to do our parts to make it better , to pray that God would send more Labourers into his Harvest , that he would double his gifts and blessings on those that are left . And for those we have lost , we must resign them to God ; both acknowledging his bounty in giving them to us , and submitting to his will , in taking them to himself . So S. Bernard on the death of his Brother Gerard , Lord , says he , thou hast given , and thou hast taken away ; though we grieve that thou hast taken away , yet we cannot forget that thou didst give him . Yea , we owe not only submission to God , but thankfulness too for their sakes who are delivered by this means from so great and such manifold evils , as continually hover about us in this life . From sickness and pain , from labour and danger , from sorrow , and fear , and care , and what not ? being delivered from Sin which is the Cause , and from that Flesh which is the Center of all this . They are past all evils else , that have overcome Death : They leave sorrow to us , who call our selves the living : Their life , the only true life , is immutable Joy , eternal Rest , Peace , and Felicity . Which if we seriously believe , if we desire to be with them , we cannot sorrow for our loss , without joy for their gain , and thanksgiving on their behalf , to that good God , who hath given them the victory through our Lord Jesus Christ. But thus much we owe upon the death of every true Christian , though of never so mean a rank and condition . We are to be thankful to God for his mercies , and to profess it , as we are taught in the Offices of our Church ; which have the same words of burial , for the meanest of our communion , as for those that are highest in their Graces and Gifts . But there is a remembrance in Words that is due to these , and not to the other ; namely , the due praise of those their excellent Graces and Gifts ; which though they have not of themselves , but through the bounty and liberality of God , who is therefore to be chiefly respected and glorified , in all the praise that we give to his creatures : Yet since he is pleased to do them this honour above others , and to make choice of them whom he so dignifies ; we are bound to allow it them , we are to follow Gods choice , to give them praise whom he hath so qualified for it . Only with this care , that we do it truly , not to flatter the dead ; and profitably , for the example and imitation of the living . We have so much reason to do this , that they who had only reason to guide them , the Gentiles , upon the death of any eminent persons , had Orations made publickly in their praise . The Jews , without any particular Law for it , had honour done to the Memory of Worthy persons at their Funerals , 2 Chron. 32. ult . The Rites of it are partly described , 2 Chron. 16. 14. They laid their dead in a bed full of the richest perfumes , which also were publickly burnt at the Interment . To which I conceive the Preacher alludes , Eccles. 7. 1. where he says , A good name is better than precious oyntment , and the day of ones death than the day of ones birth . When one cometh into the World , none knows how he may prove ; if he do well in it , he goes out with this publick testimony . After which the Jews never mentioned such persons without a blessing on their memory . But above all others , the Primitive Christians were very observant this way . They saw it was the will of their Lord and Master , that the good work which was done upon him by Mary , should be kept in perpetual memory , and is therefore recorded in the Gospel . They saw how the works of Dorcas were shewn at her death , the Coats and Garments which she made for the poor . They saw what need there was of great Incentives , in those days , when Christianity was a most dangerous Profession . It is of no small force , to make men love a Religion , when they see it infuses excellent Principles , that it excites so suitable practises , that it is proof against suffering and death . And the experience of that power it hath in some , provokes and animates others to the same . Upon these and the like considerations , and perhaps with allusion to that Text , where S. John is said to have seen the souls of the Martyrs under the Altar ; They had their Memorias Martyrum , their places of Worship , where they placed the Altars over the bodies of their Martyrs . What , with any intention to worship the Martyrs ? It was so suggested by the Adversaries , and as vehemently denied by the Christians of those times . By those of Smyrna , in the undoubted acts of Polycarpus : We cannot ( say they ) worship any other than Christ ; We love the Martyrs as being followers of Christ ; We celebrate the days of their passions with Joy ; We do it both in remembrance of those Champions of God , and to train up and prepare others for the like conflicts . Besides this , which was peculiar to the Martyrs , they had a lower degree of remembrance , for Bishops , and Confessors , and all other eminent persons departed this life : whom they not only praised in Orations at their Funerals , but writ their names in their Diptychs , or two-leaved Records , which contained in one page all the names of the Living ; in the other , the Dead that were of note in the Church . All these were recited in the Communion-Service : Where , as the Living for themselves ; so for the Dead , came their Friends , and gave Oblations and Alms. Which , before they were distributed among the poor , were first offered up to God in a prayer , like that which we use for the Church Militant here on Earth . These Doles were their only Sacrifices for the dead : Only Alms to the poor , with which sacrifices God is well-pleased . And their prayers were not for any deliverance from pains ; unless the Patriarchs , and Prophets , and the Apostles , and Virgin Mother of Christ , were in the same pains too , and needed the same Deliverance . For they were all mentioned alike , and together , as it is to be seen in the ancientest Liturgies . Among all these Innocent Offices and Rites of the Primitive Christians , was there any thing of prayer for souls in Purgatory ? Was there any thing of prayer to Saints departed this life ? Was there any foundation for those superstitious Observances , Of adoring their Reliques , of Prostration to their Images , of Pilgrimage to their Shrines , of making Vows , of saying Masses , of Offering to them , and the like ? The Papists say there was , they plead the practice of the Church for it , they wrest places of Scripture to their purpose . Nay the Rhemists and others , alledge this very Text , without which I should not have mention'd them at this time . But as the Learnedst men among themselves have been so just not to charge this upon my Text , and some of them confess they have no ground for these things in any one Text of Canonical Scripture : So they would do us but right to acknowledg , that none of these things was practis'd for some hundreds of years after Christianity came into the world . In those Primitive times all their Offices for the Dead , were , either to give Testimony of that Faith in which they died , and that death had not dissolv'd their Communion with the Living : or they were to bless God for their holy Life , and happy Death : or to Pray to him , not for their deliverance from Purgatory , of which there was no Faith in those times ; but for the Increase of that Good which they believ'd them to be possest of already , or for the Attainment of that farther good which they thought they were sure of , namely , for their speedy and happy Resurrection , for their perfect discharge at the day of Judgement , for the Consummation of their bliss with their own in the Kingdom of Glory . Not to say how the Fathers differ among themselves in these particulars ; or how many of these particulars are omitted in the Roman Church as well as ours ; it is enough that here is nothing makes for them , but much against those their Errors and Corruptions . All that is agreed on all hands , or that we find in the Practice of the first Ages , being sufficiently contain'd in those Offices of our Church ; in the prayer for the Church-Militant , in the Collect on All-Saints day , and in the Office for the burial of the Dead ; where we pray , That it would please God of his gracious goodness , shortly to accomplish the number of his Elect , and to hasten his Kingdom , that we , with all those that are departed in the true faith of his holy Name , may have our perfect consummation and bliss , both in body and soul , in his everlasting glory . Lastly , Remembrance in Action is the other duty enjoyn'd in my Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Imitate their Faith , that is , their Christian profession and practice , their whole Life and Conversation , according to their own belief of that word which they have spoken . The Reason of this duty is plain : for it is our business in this world to recover the Image of God in which he created us ; to be like him here in Righteousness and Holiness , that we may be like him hereafter in Glory and Happiness . To this End , God has given us those Lineaments of himself , which are written sufficiently in our Nature , but more fully and distinctly in Scripture . In which Scripture , he so oft and so vehemently requires us , Be ye Holy , as I am Holy ; be ye Just , as I am Just ; be ye Merciful , as I am Merciful ; be ye Pure , as I am Pure ; be ye Perfect , as your heavenly Father is Perfect . This good Word of God , which was given by the Prophets and Apostles , is still inclucated on us by them that speak to us the word of God. Which Office being primarily of Bishops , as appears in my Text , They are first and above all others to conform themselves to it , to shew others how possible and how practicable it is . Our Apostle suppos'd this in those Primitive Bishops in my Text. God requires it of all that succeed them in the Church . So of Timothy , though he were young in Age , yet being in that Place , Be thou an Example to believers in word , in conversation , in spirit , in faith , in truth , 1 Tim. 4. 12. and in the last Verse , Take heed to thy Self , and to thy Doctrine : Do this constantly and continually , and so thou shalt save both thy self and them that hear thee . Whether they do this or no , they are our Teachers and Rulers ; therefore in the 17 Verse of this Chapter , while they live , we must obey their Word , and submit to their Government . When they are dead , both for what they are , and were , we may do well to say no ill of them ; and since we can say no good , e'en forget them , and leave them to God. But if they are such as they ought , which the Apostle supposes in my Text , if they live as men that believe themselves what they say : 'T is our duty , not only to submit and obey them while they live ; but also to Remember them when they are dead : Remember them , in our thoughts , with that honour they deserve ; In our Affections , with a due sense of our loss , and their gain : Remember them in words , with the just praise of their actions and lives : In our prayers to God , with due thankfulness for their graces and gifts in this life , and for the glory they receive after death : Lastly , remember to follow them in that holy way , which leads to so happy an end : In our Apostles words , follow their Faith , considering the event , the blessed end of their good conversation . What my Text says in general of Bishops deceased , 't is most easie to apply . I know it hath been done all this while , by them that knew the virtuous and great mind that lately dwelt in this body . They know the truth of all I shall say , and much more that might be said in his just commendation . But the little I can bring within the time I have left , being said from many years experience , will at least stir up those that knew him not , to enquire ; and if they find these things true , they know their duty of Remembrance and Imitation . I shall not be minute , in drawing all I say under these heads : for I speak to them that can distinguish and sort things , as they belong to the one , or to the other . To begin with the Natural endowments of his Mind ; I cannot think of him without just reflection upon that Paradox , of the Equality of Souls . He was surely a great Instance to the contrary ; having that largeness of Soul in every respect , which was much above the rate of ordinary men . He had an Understanding that extended to all parts of useful Learning and Knowledg ; a Will always disposed to Great , and Publick , and Generous things . He had a natural aversion from all idle speculations , and from the eager pursuit of small and frivolous designs . In great matters , he judged so well , that he was not usually surprized with events . He pursued his intentions with such equalness of mind , that he was never carried beyond the calmness of his Natural Temper , except through his zeal for Publick good , or where his Friend was concerned . What he was in his Studies , I have reason to know , that have often been tired with studying with him . He was indefatigable , and would have worn himself out , if he had not been relieved with multiplicity of business . However , he impaired by it , a Body which seemed to have been built for a long Age , and contracted those Infirmities that hastened his death . The effect of his Studies , in his Preaching and Writings , are sufficiently known , and would have been much more , if God had given him time . As for his Preaching , it was sometimes famous near this place ; though he sought rather the profit , than the praise of his hearers . He spoke solid truth , with as little shew of Art as was possible . He exprest all things in their true and natural colours ; with that aptness and plainness of Speech , that grave natural way of Elocution , that shewed he had no design upon his hearers . His plainness was best for the instruction of the simple ; and for the better sort , who were in truth an Intelligent Auditory , it was enough that they might see he had no mind to deceive them . He applied himself rather to their Understanding than Affections . He saw so much of the beauty of Goodness himself , that he thought the bare shewing of it was enough to make all wise men , as it did him , to be in love with it . In his Writings he was judicious and plain , like one that valued not the circumstances so much as the substance . And he shewed it in whatsoever Argument he undertook ; sometimes beating out new untravel'd ways , sometimes repairing those that had been beaten already : No subject he handled , but I dare say is the better for him ; and will be the sier for them that come after him . If in these he went sometimes beside his Profession , it was in following the Design of it , to make men wiser and better , which I think is the business of Universal Knowledg . And this he promoted with much zeal and sincerity , in hope of the great Benefit that may accrew to mankind . It was his aim , as in all things , so especially in that which , I conceive , is much more censured than understood ; I mean , in the design of the Royal Society . He joined himself to it with no other end , but to promote Modern knowledg , without any contempt or lessening of those great men in former times . With due honour to whom , he thought it lawful for others to do that which , we have no reason to doubt , they themselves would have done if they were living . I would not seem to excuse that which deserveth commendation and encouragement ; or to commend other things , for want of subject in him . Therefore leaving this Theme in better hands , I proceed next to speak of his Virtues and Graces ; and these the rather , as being both to be remembred and followed . And in speaking of these , where shall I begin ? Nay when shall I end , if I say all that may be spoken ? I think it not worth while to speak of those that are Vulgar , though he had them also in no common degree : Nor would I seem to make any Virtue a Propriety . But there are those which are not common to many , and were generally acknowledged to be in him ; though they appeared not so to some other men , as they did to those that intimately knew him . His Prudence was great , I think it seldom failed in any thing to which he applied himself . And yet he wanted that part , which some hold to be essential ; he so wanted Dissimulation , that he had rather too much openness of heart . It was Sincerity indeed that was Natural to him ; he so abhorred a Lye , that he was not at all for shew ; he could not put on any thing that look'd like it . And presuming the same of other men , through excess of Benignity , he would be sometimes deceived , in believing they were what they seem'd to be , and what he knew they ought to have been . His greatness of mind , was known to all that knew any thing of him . He neither eagerly sought any Dignity , nor declined any Capacity of doing good . He look'd down upon Wealth , as much as others admire it : He knew the use of an Estate , but did not covet it . What he yearly received of the Church , he bestowed in its service . As for his Temporal estate , being secured against want , he sought no farther , he set up his rest ; I have heard him say often , I will be no richer , and I think he was as good as his word . As for Revenge , how could it enter into the breast of him that hated nothing but that which makes us hateful to God ? I say not but he had a sense of personal injuries ; and especially of those that reflected upon his name , when they proceeded from those that had good names of their own . What others said , he despised ; but by those he would often wish he had been better understood : That he was not , he bore as his misfortune ; he would not requite them with the like , but mention'd them with all due Respect , and was always ready to oblige them , and to do them good . Yet it was not so desirable , ( I say not to be his Enemy , for He did not account them so , but ) to be at those terms with him , as to be his Acquaintance or Friend . They that were never so little familiar with him , could not but find , as well Benefit as Delight in his conversation . His Discourse was commonly of useful things ; it never caused trouble or weariness to the Hearer . Yet he would venture to displease one for his good ; and indeed he was the man that ever I knew , for that most needful , and least practised point of Friendship . He would not spare to give seasonable reproof , and wholesome advice , when he saw occasion . I never knew any that would do it so freely , and that knew how to manage that freedom of speech so inoffensively . It was his way of Friendship , not so much to oblige men , as to do them good . He did this not slightly and superficially , but like one that made it his Business . He durst do for his Friend , any thing that was honest , and no more . He would undertake nothing but what well became him , and then he was unwearied till he had effected it . As he concerned himself for his Friend , in all other respects , so especially in that , which went nearest to him of all earthly concernments . He would not suffer any blot to be thrown , or to lye upon his Friends good Name , or his Memory . And that Office I am obliged to requite , in giving some account of that which has been spoken by some to his disadvantage . I shall neglect , for he did so , any frivolous reports ; but that which seems to have any weight in it , as far as I have observed , is , that he had not that zeal for the Church , that they would seem to have that object this . He seemed to look upon the Dissenters with too much favour to their persons and ways . As to the persons : No doubt that goodness of Nature , that true Christian Principle , which made him willing to think well of all men , and to do good , or at least no hurt to any , might and ought to extend it self to them among others . But besides , he was inclined to it by his education under his Grandfather Mr. Dod , a truly pious and learned man ; who yet was a Dissenter himself in some things . Not that he had any delight in contradiction , or could find in his heart to disturb the peace of the Church for those matters : He was so far from it , that as I have frequently heard from this his Grandchild and others , when some thought their Dissents ground enough for a War , he declared himself against it , and confirmed others in their Allegiance : He profest to the last a just hatred of that horrid Rebellion . Now his Relation to this man , and conversation with those of his Principles , might incline him to hope the like of others of that way . And when he found them farther off from the unity of the Church ; he might possibly overdo , through the vehemence of his desire , to bring them off of their Prejudices , and to reduce them to the Unity of the Church ; in which his Grandfather lived and dyed : Why might he not hope the same of other Dissenters ? As for himself , he was so far from Approving their ways , that in the worst of times , when one here present bewailed to him the Calamities of the Church , and declared his Obedience even then to the Laws of it : He incouraged him in it , he desired his friendship , and protected both him and many others , by an interest that he had gained , and made use of chiefly for such purposes . How he demeaned himself then , is known in both Universities ; where he governed with praise , and left a very grateful Remembrance behind him . How in the next times since , I cannot speak in a better Place . And when I have named this City , and the two Universities , I think he could not be placed in a better Light in this Nation . There were enough that could judg , and he did not use to disguise himself ; I appeal to you that conversed with him in those days , What zeal he hath exprest , for the Faith , and for the unity of the Church : How he stood up in defence of the Order and Government : How he hath asserted the Liturgy , and the Rites of it : He conformed himself to every thing that was commanded . Beyond which , for any man to be vehement , in little and unnecessary things , whether for or against them , he could not but dislike ; and as his free manner was , he hath oft been heard to call it Fanaticalness . How this might be represented I know not , or how his design of comprehension might be understood . Sure I am , that since he came into the Government of the Church , to which he was called in his Absence ; he so well became the Order , that it out-did the expectation of all that did not very well know him . He filled his place with a Goodness answerable to the rest of his life ; and with a Prudence above it , considering the two extreams , which were nowhere so much as in his Diocess . Though he was , as before , very tender to those that differed from him ; yet he was , as before , exactly conformable himself , and brought others to Conformity , some Eminent men in his Diocess . He endeavoured to bring in all that came within his reach , and might have had great success , if God had pleased to continue him . But having given full proof of his intentions and desires , it pleased God to reserve the fruit for other hands , from which we have great cause to expect much good to the Church . He was in perfect Health in all other respects ; when a known Infirmity , from an unknown cause , that had been easier to cure , than it was to discover , stole upon him , and soon became incurable . He was for many days in a prospect of Death , which he saw as it approached , and felt it come on by degrees . Some days before he died , he found within himself , as he often said , a Sentenoe of Death . In all this time , first of Pain , then of dreadful Apprehension , at last in the presence of Death ; Who ever saw him dismaid ? Who ever found him surprized ? or heard a word from him , unbecoming a wise man , and a true Christian ? It was my infelicity to be so engaged , that I could not duly attend him ; and so deceived with vain hopes , that I believed him not dying , till he was dead . But at the times I was with him , I saw great cause to admire his Faith towards God , his Zeal for his Church , his Constancy of Mind , his Contempt of the World , and his Chearful hopes of Eternity . I have heard much more upon these heads , from those that were with him . Some of you may have heard other things from other men . It hath been the way of our Adversaries to entitle themselves to dying men , even those , whose whole life was a Testimony against them . Thus after the Death of our Famous Jewel , the Papists were pleased to say , he dyed of their Religion . Militiere hath ventured to insinuate the same , of our late King of blessed and glorious memory . Mens Tongues and Pens are their own ; but lest they should abuse them and you , and the Memory of this worthy Prelate , as they have abus'd others , ( though nothing needs to be said to such groundless Calumnies ) I declare , and that upon most certain grounds , That he died in the Faith of our Lord Jesus Christ , and in the Communion of the Church of England , as it is by Law established . He died only too soon for the Church , and for his Friends : But for himself he had lived long enough . He has lived long enough that dyes well . For whatsoever he wants of that which we call time , it is added , though it adds nothing to Eternity . As for us that are now to try how we can bear the want of those many blessings we enjoyed in him ; What shall we say ? We must submit to the Will of God. Our Comfort is , that we shall follow , and come together again in due time . Till when , Farewel pious and virtuous Soul , Farewel great and excellent man , Farewel worthy Prelate and faithful Friend . We have thy Memory and Example , Thou hast our Praises and our Tears . While thy Memory lives in our Breasts , may thy Example be fruitful in our Lives : That our Meeting again may be in Joy unspeakable , when God shall have wiped away all Tears from our Eyes . FINIS . Notes, typically marginal, from the original text Notes for div A66053-e2540 Vid. Dr. H. More . Postulatum . Definition . Def. 2. Axiom 1. Postulatum . Defin. 1. Desin . 2. Defin. 3. Defin. 4. Ax. 1. Ax. 2. Ax. 3. Ax. 4. Ax. 5. 2. Aristot. Eth. lib. 1. cap. 3. Metaph. lib. 1. cap. ult . Protrept . in Symbol . 25. 3. 4. 5. Grot. de Verit. lib. 2. Act. 17. 11 Eph. 2. ● , 5 , 6. Col. 3. 6. 2 Thes. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. 7. Heb. 11. 6. * Aristot. Top. Var. Hist. lib. 2. c. 31. Nat. Deor. lib. 1. 32. De Legib : lib. 1. Tusc. Qu. lib. 1 , Epist. 11● . De Nat. Deorum , lib. 2. De Benefit . lib. 4. c. 7. The Wisdom of being Religious . Dr. Tillotson's I. Sermon . De Coelo lib. 1. c. 10. Metam . lib. 1. Saturnal . lib. 1. De divinatione , lib. 2. De Natur. Deor. lib. 2 Rom : 1. 20 Acts 14. 17. Psal. 19. L. 5 Bacon . Essays . Chap. 3. Prop. 3. Prop. 4. Prop. 7. Natura D●or . lib. 1. c. 86. Lord Bacons Essays . De Ira Dei. cap. 11. Tus●●ul . Qu. lib. 1. Dissert . 1. In Phaed. De Republ. lib. 2. De Benefic . lib. 6. Nat. Quest. 1. Praef. De Natur. Deor. De Legib. lib. 2. De Legib : lib. 10. Eclog. 3. Georg. lib. 4 Epist. 95. Benefic . lib. 4. Nat. D●or . lib. 1. De coelo . lib. 2. Against Colotes . Eccl. 1 : 15. Phaed. Natur. Deor. Lib. 2. Cap. 6. Nat. Deor. lib. 2. De 〈◊〉 . Nat. Quaest. lib. 1. Praef. Py●●● . Carm. Amyraldus . D● Benefi● . lib. 4. De Ira. lib. 2. cap. 27. Ibid. lib. 4. cap. 25. De Benefic . 7. 31. De Benefic . lib. 4. Pythag. Carm. Theatetus . De Legibus lib. 2. De Repub. lib. 2. De Divinat . Symposiac . lib. 8. Q. 1. Nat. Deor. Dan. 4. 34 , 35. Psal. 100. 3. Tuscu . Q. lib. 1 , Tuse . lib. 1. Epist. 117. 2 Tim. 1. 10. 1 Cor. 15. 19. Amyraldus . Psa. 58. 11 Topic. 1. 9. Nat. Deor. lib. 1. Psal. 89. 9 , 10 ; Sen. Nat. Qu. lib. 7. cap. 30. Heb. 1. 1. Gal. 4. 3. Prepar . Evang . lib. 14 cap. 13. lib. 4. cap : 13. Dissert . 38. Epist. 95. De Nat. Deorum , lib. 2. Satyr . 2. Isa. 40. 6. 1 Thes. 5. 8. Eph. 6. 17. Heb. 6. 19. Psal. 65. 5. Prov. 3. 26. Rom. 15. 13. 1 Pet. 1. 21. Psal. 147. 5. Psa. 17. 14. Eccles. 9. 11. Hag. 1. 6. Psa. 27. 10. Job 6. 15. Psal. 68. 5. 145. 14. 146. 9. Psal. 10. 14. Psal. 22. 11. Psal 135. 6. Psa. 62. 10 , 11. Isa. 26. 4. Rom. 4. 18. 21. Zech. 1. 5. Jer. 17. 7. Mat. 6. 34. Mat. 10. 3. Luk. 14. 26. Philem. 3. Psa. 50. 21. Mr. Smith of Superstition . Mat. 19. 7. 1 Tim. 1. 17. ch . 6. 15 , 16. Zech. 9. 17 Psal. 100. 3. Psal. 23. Acts 17. 27. Joh. 5. 42. Mr. Pinke . Benefic . lib. 4. cap. 19. Epist. 123. De Legib. lib. 2. Hosea 3. 5. Psal. 130. 4. Rom. 13. Mat. 10. 18 Psa. 76. 11. v. 12. Psa. 25. 13. Deut. 28. 58. ver . 65. Judg. 9. 2. Rom. 7. 12 Rom. 7. 16 Psal. 19. 7 119. 142. De Vita Beata , 15. Ion. 3. 9. lib. 6. 39. Lib. 8. 23. Lib. 4. 6. 7. Lib. 1. c. 23. Enchyrid . Dissert . 3. 7. 2. 26. Psal. 119. 75. Heb. 12. 11. 1 Cor. 11. 32. Psal. 25. 10. Exod. 34. 6. Rom. 2. 4. Lam. 3. 22. 2 Cor. 1. 5. Job 2. 10. Ad Polyb. cap. 29. Dissertat . lib. 3. cap. 26. 1 Sam. 3. 18. Psal. 39. Epist. 96. Epist. 107. Enchyrid . cap. 23. Dissert . lib. 3. cap. 24. Lib. 10. cap. 25. Lam. 3. 39. Psal. 8. 4. Job 5. 7. 1 Cor. 10. 13. Sen. Ep. 95. Luke 23. 41. Rom. 3. 19. v. 4. Ezek. 18. 25. Prov. 19. 3. Job 34. 31. Lam. 3. 39. Psal. 118. 18. Lam. 3. 22. Heb. 12. 5. Rev. 3. 19. Psa. 94. 12. Prov. 3. 12. 1 Cor. 11. 32. Acts 9. 15. Phil. 1. 29. Heb. 12. 8. Luke 16. 25. Psal. 73. 5. Psal. 119. 75. Sen. Ep. 107. Dissert . lib. 3. cap. 26. Seneca de Ira. lib. 3. c. 16. Ep. 42. Seneca , Ep. 41. Ep. 64. Job 2. 1 Pet. 4. 13. Heb. 12. 11. Job 15. 11. 1 Sam. 3. 18. Job 1. 15 , 17. 2. Sam. 15. 26 ver . 10. 1 Sam. 25. 22. 2 Sam. 18. 33. Psal. 39. Sen. Helv. cap. 5. Lib. 2. c. 7. 1 King. 20. 3. 1 Cor. 10. 13. Rom. 8. 28. 2 Sam. 19. ver . 27 , 28. Greg. Moral . Chap. 40. 4. Sen. Ep. 76. Ep. 91. S●● . Tranq . A● . cap. 11. Sen. ad . Mutium , cap. 9. Gen. 32. 10. 1 Sam. 17. 37. 2 Chron. 20. 7. 1 Cor. 1. 10. Notes for div A66053-e35590 Eccl. 12. 13. De Leg. lib. 1. Jur. sat . 15. De superstistitione . Nat. Deor. lib. 2. Lactant. Against Colotes . Nat. Deor. lib. 1. Lord Bacons Essays . Cap. 11. Rom. 13. 5. De Benef. lib. 3. c. 6. lib. 10. Lib. 4. cap. de Haeret. Grotius de Jure belli & pacis , l. 2. cap. 20. sect . 51. lib. 8. Eccles. 2. 3. Acts 24. 16. Moral . 1. ad Eudem . Dissert . 1. 6. Lib. 8. Sect. 19. Seneca . Idem Epist. 85. Epist. 31. Mag. Moral . lib. 2. cap. 2. Epist. 74. Epist. 74. Deut. 28. 61. Exod. 23. 25. Deut. 7. 15. Prov. 4. 22. Isa. 58. 8. Prov. 17. 22. 15. 13. 12. 25. Deut. 34. 7. Lev. 25. 18 Prov. 1. 33. Prov. 12. 21. Psal. 34. 17 Prov. 23. 29. Rhet. lib. 1. cap. 5. Psal. 34. 10 Prov. 3. 16 c. 7. 8 , 18. 8. 21. Psal. 37. 16. Ethic. lib. 4. cap. 1. Jer. 17. 11. Prov. 11. 24. cap. 13. 11 , 22. cap. 22. 16. cap. 28. 8. Jam. 2. 5. Tit. 3. 3. Matt. 11. 30. 1 Joh. 5. 3. Gal. 5. 22. Job 20. 5. Prov. 5. 5. 20. 17. 23. 32. Prov. 22. 1. 1 Cor. 9. 15. cap. 12. 26. Deut. 32. 9. Exod. 19. 5. Jer. 12. 7. Psal. 4. 3. Prov. 1. 9. Chap. 4. 8 , 9. Deut. 28. 13. 1 Sam. 2. 30. Joh. 12. 26. Epist. 76. Tusc. Q. 2. Prov. 14. 34. 2 Pet. 1. Prov. 14. 14. v. 26. c. 28. 1. Isa. 26. 3. Isa. 32. 17. Rom. 2. 9 , 10. Gal. 5. 22. Isa. 57. Mat. 12. Ep. 105. Job 20. 25 , 26. Rom. 1. 28 Eph. 4. 18 , 19. 1 Tim. 4. 2. Lib. 5. 6. 9. Ephes. 2. Matt. 7. Matt. 13. Matt. 20. Luke . 14. Matt. 25. Matt. 25. 1 Cor. 9. 1 Cor. 9. Rom. 2. 14 , 15. Col. 3. 17. 
A60487	----	Select discourses ... by John Smith ... ; as also a sermon preached by Simon Patrick ... at the author's funeral ; with a brief account of his life and death. Selections. 1660 Smith, John, 1618-1652. 1660 Approx. 1011 KB of XML-encoded text transcribed from 292 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60487 Wing S4117 ESTC R17087 12727464 ocm 12727464 66374 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60487) Transcribed from: (Early English Books Online ; image set 66374) Images scanned from microfilm: (Early English books, 1641-1700 ; 369:4) Select discourses ... by John Smith ... ; as also a sermon preached by Simon Patrick ... at the author's funeral ; with a brief account of his life and death. Selections. 1660 Smith, John, 1618-1652. Patrick, Simon, 1626-1707. liii, [3], 526 p. Printed by J. Flesher, for W. Morden ..., London : 1660. First ed. Cf. BM. Reproduction of original in Union Theological Seminary Library, New York. (from t.p.) 1. Of the true way or method of attaining to divine knowledge -- 2. Of superstition -- 3. Of atheism -- 4. Of the immortality of the soul -- 5. Of the existence and nature of God -- 6. Of prophecy -- 7. Of the difference between the legal and the evangelical righteousness, the old and the new covenant, &c. -- 8. Of the shortness and vanity of a pharisaick righteousness -- 9. Of the excellency and nobleness of true religion -- 10. Of a Christians conflicts with, and conquests over, Satan. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Smith, John, 1618-1652. Church of England -- Sermons. Theology -- Early works to 1800. Theology -- History -- 17th century. Funeral sermons. Sermons, English -- 17th century. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Haley Pierson Sampled and proofread 2005-06 Haley Pierson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Select Discourses TREATING 1. Of the true Way or Method of attaining to Divine Knowledge . 2. Of Superstition . 3. Of Atheism . 4. Of the Immortality of the Soul. 5. Of the Existence and Nature of God. 6. Of Prophecy . 7. Of the Difference between the Legal and the Evangelical Righteousness , the Old and the New Covenant , &c. 8. Of the Shortness and Vanity of a Pharisaick Righteousness . 9. Of the Excellency and Nobleness of True Religion . 10. Of a Christians Conflicts with , and Conquests over , Satan . By JOHN SMITH , late Fellow of Queen's College in Cambridge . As also a SERMON preached by SIMON PATRICK ( then Fellow of the same College ) at the AUTHOR's FUNERAL : WITH A brief Account of his LIFE and DEATH . Hebrews 11. 4. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LONDON , Printed by J. Flesher , for W. Morden Bookseller in Cambridg , Anno Domini M DC LX. To the READER . THE intendment of this Preface is not to court the Reader into an high esteem of either these Discourses or their Author , ( the Discourses will best speak what they are , and for the Author , his own Works will praise him ; ) but only to give a clear and plain Account of what concerns This Edition , and withall to observe Something concerning the Discourses themselves and the Author of them , not unnecessary perhaps for the Reader to be acquainted with . The Papers now published I received from the Author's Executor , Mr. Samuel Cradock ( then Fellow of Emmanuel College , now Rector of North-Cadbury in Somerset-shire , ) whose Beneficence to the publick in imparting these Treasures I thought worthy to be here in the first place gratefully remembred . Having taken a more general view of these , and some other , Papers ( divers of which were loose and scattered , not being written by the Author in any Book , ) my First care was to collect such as were Homogeneal and related to the same Discourse ; as also to observe where any new additional Matter was to be inserted ; ( For the Author , whose Mind was a rich & fruitful soil , a bountiful & ever-bubling Fountain , sometimes would superadde upon further thoughts some other Considerations to what he had formerly delivered in publick ; and this he would doe sometimes after he had gone off from that Argument , and though Matter of a different nature had come between . ) This emploiment I found at first sufficiently perplex'd and toilsome ; but through more then once reading over the Manuscripts , I got through those difficulties , and dispatch'd that First trouble . And I am well assured that the severed Parts , and also the additional Considerations , are brought to their due and proper places where the Author himself would have disposed them , if he had transcribed his Papers . And now I found that I stood in need of more Hands and Eyes then mine own for the fair transcribing of the Papers ( otherwise impossible to be printed ) as also for the examining of the material Quotations in this Volume : and in this Labour I had the assistance of some Friends to whom the memory of the Author was very pretious . As for some short Allusions and Expressions borrow'd out of ancient Authors , serving rather for Ornament then Support of the Matter in hand , there seem'd to be less need of being sollicitous about all of them : But for the other Testimonies , which are many and weighty , there were but Few ( some possibly among such a number of Quotations might escape ) that were not examin'd ; and I am sure that this labour was not unnecessary and in vain , how wearisome soever it was , especially where the Authors , or the places in the Authors , were not mention'd . And then for the sake of such Readers whose Education had not acquainted them with some of the Languages wherein many of the Testimonies were represented , ( being otherwise men of good accomplishments , and capable to receive the designed benefit of these Papers ) it seemed expedient to render the Latine , but especially the Hebrew and Greek , Quotations into English ; ( except in such places where , the substance and main importance of the Quotations being insinuated in the neighbouring words , a Translation was less needful . ) For the Author seldom translated the Hebrew , and more seldom the Greek , but into Latine ; as considering that he delivered these Discourses in the College-Chappel before an Auditory not needing any such Condescensions as are requisite in the publishing of these Papers for the benefit of some Readers . To dispatch this First part of the Preface which concerns the Preparations to this Edition , I shall add only one thing more ; That whereas the Papers now published ( especially those that contain'd the Six first Discourses ) were written in the Author 's own Copy without any Distinction or Sections , ( uno tenore & continuâ serie , as the Jews observe of the ancient writing of the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The whole Law was but as one Verse ; ) it seem'd expedient for the Reader 's accomodation to distinguish them into several Discourses or Treatises ( the Title-page to each Discourse giving a General account of the Matter contain'd therein ) and the Discourses themselves into Chapters and Sections ( except the Discourses were short , as two or three of them are , which therefore have the Contents set in the Beginning ) and before the Chapters to give a Particular account of the Chief matters therein contained ; that so the Reader might have a clearer and fuller view ( as of the strength and importance , so also ) of the Contexture of the whole , and the Coherence of the several Parts of the respective Discourses : which otherwise would not be so easily discerned by every Reader , especially where there are some Excursions and Digressions in any of the Treatises , ( things not unusual in the Writings or Discourses of other men , when the Notion does strongly affect and possess their Minds , and their Phansies are therefore more active and vigorous ) and some such Digressions the Reader will meet with here more then once ; though even therein he will see that the Author did still respicere titulum , and kept the main designe alwaies in his Eye . Nor does the Author in these Digressions lead the Reader a little out of the way , only to see a Reed shaken with the wind , an ordinary trifle , some slight and inconsiderable Object ; but for better purposes ; that he might the better present to the perspicacious Reader something which is worthy his Observation : and therefore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being usually of such importance , need not be severely censured by rigid Methodists , if any such chance to read these Treatises . This is a plain Account of some Instances of the care and labour preparatory to this Edition ; of all which I accounted the Author of these Discourses to be most worthy : For I considered him as a Friend , one whom I knew for many years , not only when he was Fellow of Queen's Col. but when a Student in Emman . Col. where his early Piety and the remembring his Creator in those days of his youth , as also his excellent improvements in the choicest parts of Learning , endear'd him to many , particularly to his careful Tutor , then Fellow of Emman . Col. afterwards Provost of Kings College , Dr. Whichcote ; to whom for his Directions and Encouragements of him in his Studies , his seasonable provision for his support and maintenance when he was a young Scholar , as also upon other obliging Considerations , our Author did ever express a great and singular regard . But besides I considered him ( which was more ) as a true Servant and Friend of God : and to such a one , and what relates to such , I thought that I owed no less care and diligence . The former Title [ a Servant of God ] is very often in Scripture given to that incomparable person Moses : incomparable for his * Philosophical accomplishments and knowledg of Nature , as also for his Political Wisdom , and great abilities in the Conduct and managing of affairs ; and in speaking excellent sense , strong and clear Reason in any business and Case that was before him ; for he was mighty in words and in deeds , Acts 7. ( and of both these kinds of Knowledge wherein Moses excell'd , as also in the more recondite and mysterious knowledge of the Egyptians , there are several Instances and Proofs in the Pentateuch written by him : ) incomparable as well for the loveliness of his Disposition and Temper , the inward ornament and beauty of a * meek and humble Spirit , as for the extraordinary amiableness of his outward person ; and incomparable for his unexampled * Self-denial in the midst of the greatest allurements and most tempting advantages of this world . And from all these great Accomplishments and Perfections in Moses , it appears how excellently he was qualified and enabled to answer that Title [ The Servant of God ] more frequently given to him in Scripture then unto any other . The other Title [ a Friend of God ] is given to Abraham , the Father of the Faithful , an eminent Exemplar of Self-resignation and Obedience even in * Trials of the greatest difficulty : and it is given to him thrice in Scripture , 2 Chron. 20. 7. Esay 41. 8. James 2. 23. and plainly implied in Genes . 18. 17. Shall I hide from Abraham , &c. but express'd in the Jerusalem Targum there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in * Philo Jud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor is less insinuated concerning Moses , with whom God is said to have spoken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * mouth to mouth , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * mouth to mouth , as a man speaketh unto his friend . And how fitly and properly both these Titles were verified concerning our Author , who was a faithful , hearty and industrious Servant of God , counting it his Duty and Dignity , his Meat and Drink to doe the will of his Master in heaven , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his very Soul , and with good will , ( the * characters of a good Servant ) and who was dearly affected towards God , and treated by God as a Friend ; may appear from that Account of him represented in the Sermon at his Funeral . I might easily fill much Paper , if I should particularly recount those many Excellencies that shined forth in him : But I would study to be short . I might truly say , That he was not only * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both a Righteous and truly Honest man , and also a Good man. He was a Follower and Imitator of God in Purity and Holiness , in Benignity , Goodness and Love , a Love enlarged as God's Love is , whose Goodness overflows and spreads it self to all , and his tender mercies are over all his works . He was a * Lover of our Lord Jesus Christ in Sincerity , a Lover of his Spirit and of his Life , a Lover of his Excellent Laws and Rules of holy life , a serious Practiser of his Sermon in the Mount , that Best Sermon that ever was preach'd , and yet none more generally neglected by those that call themselves Christians ; though the observance of it be for the true Interest both of mens Souls and of Christian States and Common-wealths ; and accordingly ( as being the surest way to their true Settlement and Establishment ) it is compared to the building upon a Rock , Matth. 7. 24. To be short , He was a Christian not only * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more then a little , even wholly and altogether such ; a Christian * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inwardly and in good earnest : Religious he was , but without any Vaingloriousness and Ostentation ; not so much a talking or a disputing , as a living , a doing and an obeying Christian ; one inwardly acquainted with the Simplicity and Power of Godliness , but no admirer of the Pharisaick forms and Sanctimonious shews ( though never so goodly and specious ) which cannot and do not affect the adult and strong Christians , though they may and doe those that are unskillful and weak . For in this weak and low state of the divided Churches in Christendom weak and slight things ( especially if they make a fair shew in the flesh , as the Apostle speaks , ) are most esteemed ; whereas in the mean time the weightier matters of the Law , the most concerning and Substantial parts of Religion are passed over & disregarded by them , as being grievous to them , & no way for their turns , no way for their corrupt interests , fleshly ease , and worldly advantages . But God's thoughts are not as their thoughts : The * Circumcision which is of the heart , and in the spirit , is that whose praise is of God , though not of men ; and * that which is highly esteemed amongst men , is abomination in the sight of God. What I shall further observe concerning the Author , is only this , That he was Eminent as well in those Perfections which have most of Divine worth and excellency in them , and rendred him a truly God-like man ; as in those other Perfections and Accomplishments of the Mind , which rendred him a very Rational and Learned man : and withall , in the midst of all these great Accomplishments , as Eminent and Exemplary in unaffected Humility and true Lowliness of Mind . And herein he was like to Moses that Servant and Friend of God , who was most meek and lowly in heart ( as our Lord is also said to be , Mat. 11. in this , as in all other respects , greater then Moses who was vir mitissimus ) above all the men which were upon the face of the Earth , Num. 12. And thus he excell'd others as much in Humility as he did in Knowledg , in that thing which , though in a lesser degree in others , is apt to puff up and swell them with Pride and Self-conceit . But Moses was humble , though he was a Person of brave parts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ as Josephus speaks of him , and having had the advantages of a most * ingenuous Education was admirably , accomplish'd in the choicest parts of Knowledg , and * learned in all the wisdom of the Egyptians ; whereby some of the Antients understood the Mysterious Hieroglyphical learning , Natural Philosophy , Musick , Physick , and Mathematicks . And for this last ( to omit the rest ) how excellent this Humble man , the Author , was therein , did appear to those that heard him read a Mathematick Lecture in the Schools for some years , & may appear hereafter to the Reader , if those Lectures can be recovered . To conclude , He was a plain-hearted both Friend and Christian , one in whose Spirit and mouth there was no guile ; a profitable Companion ; nothing of vanity and trislingness in him , as there was nothing of sowrness & Stoicism . I can very well remember , when I have had private converse with him , how pertinently and freely he would speak to any Matter proposed , how weighty , substantial and clearly expressive of his Sense his private Discourses would be , and both for Matter and Language much-what of the same importance & value with such Exercises as he studied for , and performed in publick . I have intimated some things concerning the Author ; much more might be added : but it needs not , there being ( as I before insinuated ) already drawn a fair and lively Character of him by a worthy Friend of his in the Sermon preached at his Funeral ; for the publishing whereof and annexing it ( as now it is ) to these Discourses , he was importun'd by Letters from several hands , and prevail'd with : wherein if some part of the Character should seem to have in it any thing of Hyperbolism and Strangeness , it must seem so to such only who either were unacquainted with him & Strangers to his worth , or else find it an hard thing not to be Envious , and a difficulty to be Humble . But those that had a more inward converse with him , knew him to be one of those * of whom the world was not worthy , one of the * Excellent ones in the Earth ; a person truly Exemplary in the temper and constitution of his Spirit , and in the well-ordered course of his life ; a life unius quasi coloris , sine actionum dissensione ( as I remember Seneca doth express it somewhere in his Epistles ) all of one colour , everywhere like it self : and Eminent in those things that are worthy of Praise and Imitation . And certainly a just Representation of those Excellencies that shined in him ( as also a faithful Celebration of the like Accomplishments in others ) is a doing honour to God who is wonderful in his Saints , ( if I may with some apply to this sense that in Psal. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and it may be also of great use to others , particularly for the awakening & obliging them to an earnest endeavouring after those heights and eminent degrees in Grace and Vertue and every worthy Accomplishment , which by such Examples they see to be possible & attainable through the assistances which the Divine Goodness is ready to afford those Souls which press toward the mark and reach forth to those things that are before . The Lives and Examples of men eminently Holy and Useful in their generation , such as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are ever to be valued by us as great Blessings and Favours from Heaven , and to be considered as excellent Helps to the Advancement of Religion in the World : and therefore there being before us these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as S. Basil speaks in his first Epist. and a little afterwards in the same Ep. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such living Pictures , moving and active Statues , fair Ideas and lively Patterns of what is most praise-worthy , lovely and excellent ; it should be our serious care that we be not , through an unworthy and lazy Self-neglect , Ingentium Exemplorum parvi imitatores , to use Salvian's expression ; it should be our holy ambition to transcribe their Vertues and Excellencies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make their noblest and best Accomplishments our own by a constant endeavour after the greatest resemblance of them , and by being followers of them , as they were also of Christ , who is the fair and bright Exemplar of all Purity and Holiness , the highest and most absolute Pattern of whatsoever is Lovely and Excellent and makes most for the accomplishing and perfecting of Humane Nature . Having observed Some things concerning This Edition and the Author of these Discourses , I proceed now ( which was the Last thing intended in this Preface ) to observe something concerning the several Discourses and Treatises in this Volume . And indeed some of these Observations I ought not in justice to the Author to pretermit : and all of them may be for the benefit of at least some Readers . The First Discourse Concerning the true Way or Method of attaining to Divine Knowledg , and an Encrease therein , was intended by the Author as a necessary Introduction to the ensuing Treatises ; and therefore is the shorter : yet it contains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to use Plutarch's Expression ) excellent Sense and solid Matter well beaten and compacted and lying close together in a little room , many very seasonable Observations for this Age , wherein there is so much of fruitless Notionality , so little of the true Christian life and practice . Shorter yet are the Two next Tracts Of Superstition and Atheism , which were also intended by the Author to prepare the way for some of the following Discourses upon which the Author purposed to enlarge his Thoughts . Yet as for that Tract Of Superstition , some things that are but briefly intimated by the Author therein , may receive a further Explication from his other Discourses , more especially from the Eighth , viz. Of the Shortness and Vanity of a Pharisaick Righteousness , or An Account of the false Grounds upon which men are apt vainly to conceit themselves to be Religious . And indeed what the Author writes concerning that more refined , that more close and subtile Superstition ( by which he understands the formal and specious Sanctity and vain Religion of Pharisaick Christians , who yet would seem to be very abhorrent from Superstition , and are apt to call every thing Babylonish and Antichristian that is not of their way ) I say what he writes concerning This in both these ( or any other ) Discourses , he would frequently speak of , and that with Authority and Power . For being possess'd of the inward life and power of true Holiness , he had a very strong and clear sense of what he spake , and therefore a great and just indignation ( as against open and gross Irreligion , so also ) against that vain-glorious , slight and empty Sanctity of the spiritual Pharisees , who would ( as our Saviour speaks of the old Pharisees , Mark 7. ) make void and very fairly disannul the Commandments of God , the weightier things of Religion , the indispensable concernments of Christianity ; while in stead of an inward living Righteousness and entire Obedience they would substitute some external Observances and a mere outward , liveless and slight Righteousness , and in the room of the New creature made after God set up some Creature of their own , made after their own image , a Self-framed Righteousness : they being strict in some things which have a shew of Wisdom and Sanctity , things less necessary and more doubtful , and where the H. Scripture hath not placed the Kingdom of God , but in the mean time loose and careless in their plain duty toward God and toward their Neighbour , in things holy and divine , unquestionably just and good ; yet to make some compensation for their being deficient in things strictly and necessarily required , and primarily pleasing to God , and to excuse themselves , they would express a more then ordinary diligence and zeal in some easie and little things , as all the most specious observances of Formal Christians are , and not worthy to be named with those great Instances of the Power of Godliness , such as Hearty and Universal Obedience , Entire Self-resignation , a being crucified to the world , plucking out of the right eye , and cutting off of the right hand , Mortification of the more dear and beloved Sins , and the closer tendencies and inclinations to Sin and Vanity , and the like . This is a short character of the Pharisaick and conceited Righteousness ; and in our Author 's plain discovering the thinness and slightness thereof , and free reproving of these false Religionists , it appears that the same Nobleness of Mind and Spirit was in him which was also in Christ Jesus , who never express'd himself with so much vehemency and smartness , as when he was to reprove the Pharisees in his days , those Patterns of Formal Christians in all ages . For there is nothing more grievous to the sincerely-religious Soul , then Affectation and Canting in Religion , empty ( though specious ) shews of Sanctity , great pretendings to Spirituality and higher degrees of Grace , when to the free-spirited and discerning Christian it clearly appears that such Boasters are but low and weak things , * unskillful and unexperienced in the word and way of Righteousness , and manifestly short of being plain Moral men ; and that they are Sensual , having not the Spirit , nor bringing forth those lovely and well-relish'd fruits of the Spirit , mentioned Gal. 5. 22. but on the contrary the corrupt fruits of the Flesh grow out of their Hearts , and the works of the Flesh there mentioned are manifested in them : So far are they from being crucified ( and not alive ) to the world and the world to them , so far are they from having crucified the Flesh with the affections and lusts , that they do * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mind and earnestly affect , favour and relish , the things of the Flesh , and of the Earth ; aspiring as much after power and greatness , as self-seeking and self-pleasing , as great lovers of themselves , loving the world and the things in the world , making hast to be rich , thirsting still after more of this world , pursuing worldly advantages and interests , with as much craft and policy , as much sollicitude and eagerness , with as unsatisfied desires , as those doe whom they call Worldly and Carnal . So of old the Gnosticks call'd all others but themselves Carnal and Animal men ; they only were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Irenaeus l. 1. tells us : ) whereas in truth none were more Sensual , more unspiritual , then they who by their unevangelical lives were the great spots and blemishes of the Christian profession . But to let these alone , and to return to the former , ( with whom our Author had to doe in both these Treatises , and in the 2 , 3 , and 4. chapters of his seventh Treatise ) I shall add this word of faithful Admonition ; Be not deceived , God is not mocked : God will not be put off with empty pretences and Pharisaick appearances ( how glorious and precious soever in the eyes of men . ) God will not be flattered with goodly praises , nor satisfied with words and notions , when the Life and Practice is a real contradiction to them . God will not be satisfied with a specious Form of Godliness , when men under this Form are Lovers of themselves , covetous , proud , high-minded , fierce , lovers of pleasures more then lovers of God , and are manifestly under the power of these and the like Spiritual ( if not also Fleshly ) wickednesses . For the Power of sin within can ( it seems ) easily agree and consist with the Form of Godliness without : but two such contrary Powers as the Power of Godliness and the Power of Sin , two such contrary Kingdoms as the Kingdom of the Spirit and the Kingdom of the Flesh , which is made up of many petty and lesser Principalities of * various Lusts and Pleasures , warring sometimes amongst themselves , but alwaies confederate in warring against the Soul ; these so contrary Powers and Kingdoms cannot stand together nor be established in one Soul. Be wise now therefore and be ye instructed O ye sanctimonious Pharisees , ye blind leaders of the blind , and know the things that belong unto your peace : for the day of the Lord will come that shall burn as an oven , when all those fine coverings , wherewith men thought to hide their ungodlike dispositions , shall be torn from them and cast into the Fire ; and in this day shall even these weak and beggerly Elements melt with a fervent heat , and for Hypocrites , all their paint shall then drop off , and their deformity shall appear : in this day all affected modes of Religion shall be rendred despicable , and all disguises and artificial dresses ( whereby false Christians thought to hide their crookednesses ) shall be pluck'd off , and all things shall appear as they are . Verily there is a God that judgeth in the Earth : he will judge of men by other measures and rules then they used here , whereby they deceived themselves and others . God is for Reality and Truth : He desires Truth in the inward parts , his delight is in sincere and single minds . It will then appear That he that walks uprightly , walks surely ; and That he that doth the will of God , abideth for ever , Prov. 10. 1 John 2. If what the Author , out of great Charity to the Souls of men , has observed concerning these things were seriously considered and lai'd to heart , Christianity would then recover its reputation , and appear in its own primitive lustre and native loveliness , such as shined forth in the lives of those First and Best Christians , who were Christians in good earnest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and were distinguished from all other men in excelling and out-shining them in whatsoever things were true , venerable , just , pure , lovely , and of good report . Then would the true Power of Godliness manifest it self ; which signifies infinitely More then a Power to dispute with heat and vehemency about some Opinions , or to discourse volubly about some matters in Religion , and in such Forms of words as are taking with the weak and unskillful : More then a power to pray without a Form of words ; ( for these and the like may be , and frequently are , done by the formal and unspiritual Christian : ) More then a Power to deny themselves in some things that are easie to part with , and do not much cross their inclinations , their self-will , their corrupt designs and interests , nor prejudice their dear and more beloved lusts and pleasures , their profitable and advantageous Sins : and More then a power to observe some lesser and easier Commands , or to perform an outward obedience arising out of slavish Fear , void of inward Life and Love , and a Complacency in the Law of God ( of which temper our Author discourses at large . ) For concerning such cheap and little strictnesses as these it may be enquired , What doe you more then others ? Do not even Publicans and Pharisees the same ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what excellent and extraordinary thing doe you ? what hard or difficult thing do you perform , such as may deserve to be thought a worthy Instance and real Manifestation of the Power of Godliness ? except such things are to be accounted hard or extraordinary , which are common to the real and to the formal Christian , and are performable by unregenerate and natural men , and are no peculiar Characters of Regeneration . No , these and the like performances by which such Religionists would set off themselves , are but poor and inconsiderable things , if compared with the mighty acts and noble atchievements of the more excellent ( though less ostentatious ) Christians , who through Faith in the Goodness and Power of God have been enabled to doe all things through Christ , knowing both how to abound , and how to be abased , &c. Phil. 4. enabled to overcome the World without them , and the Love of the World within them ; enabled to overcome themselves , ( and for a man to rule his own Spirit is a greater instance of power and valour then to take a City , as Solomon judgeth Prov. 16. ) enabled to resist the powers of darkness , and to quit themselves like men and good Souldiers of Jesus Christ , giving many signal overthrows to those Lusts that war against their Souls , and to the mightiest and strongest of them , the Sons of Anak : and by engaging in the hardest Services of this Spiritual warfare , wherein the Pharisaick boasters dare not follow them , they shew that there is a Spirit of power in them , and that they can doe more then others . These are some of the Exploits of strong and healthful Christians ; and for the encouraging of them in these Conflicts which shall end in glorious Conquests and joyous Triumphs , the Author hath in the Tenth and last Discourse suggested what is worthy our Consideration . But I must not forget that there remains something to be observed concerning some other Treatises : and having been so large in the last Observation ( which was not unnecessary , the world abounding , & ever having abounded , with spiritual Pharisees ) I shall be shorter in the rest . And now to proceed to the next , which is of Atheism ; This Discourse ( being but Preparatory to the ensuing Tracts ) is short : yet I would mind the Reader , that what is more briefly handled here , may be supplied and further clear'd out of the Fifth Discourse , viz. Of the Existence and Nature of God , of which ( if the former part seem more Speculative , Subtile and Metaphysical , yet ) the Latter and Greater part , containing several Deductions and Inferences from the Consideration of the Divine Nature and Attributes , is less obscure , and more Practical , as it clearly directs us to the best ( though not much observed ) way of glorifying God , and being made happy and blessed by a Participation and Resemblance of him ; & as it plainly directs a man to such Apprehensions of God as are apt and powerful to beget in him the Noblest and dearest Love to God , the sweetest Delight , and the most peaceful Confidence in him . One thing more I would observe to the Reader concerning the Discourse Of Atheism , and the same I would desire to be observed also concerning the next , that large Treatise Of the Immortality of the Soul , especially of the former part thereof ; and it is shortly this , That the Author in these Treatises pursues his discourse with a particular reflexion on the Dogmata and Notions of Epicurus and his followers , especially that great admirer of him , Lucretius , whose Principles are here particularly examined and refuted . These were the men whose Opinions our Author had to combat with ; He lived not to see Atheism so closely and craftily insinuated , nor lived he to see Sadduceism and Epicurism so boldly owned and industriously propagated , as they have been of late , by some who being heartily desirous That there were no God , no Providence , no Reward nor Punishment after this life , take upon them to deride the Notion of Spirit or Incorporeal Substance , the Existence of Separate Souls , and the Life to come : and by infusing into mens Minds Opinions contrary to these Fundamental Principles of Religion , they have done that which manifestly tends to the * overthrow of all Religion , the destruction of Morality and Vertuous living , the debauching of Mankind , the consuming and eating out of any good Principle left in the Conscience which doth testifie for God and Goodness , and against Sin and Wickedness , and to the defacing and expunging of the Law written in mens hearts ; and so the holy Apostle judges of the Epicurean Notions and discourses , ( a taste of which he gives in that passage , 1 Cor. 15. Let us eat and drink , for to morrow we die , and then ther 's an End of all , no other life or state , ) and he expresseth his judgment concerning the evil and dangerousness of these doctrines and their teachers , partly in a Verse out of Menander , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Evil communications corrupt good manners , and in what he subjoins v. 34. besides many other passages in this Chapter in opposition to the doctrine of the Sadducees and Epicureans : and to the same purpose he speaks in 2. Tim. 2. 16 , 17 , 18. concerning those that denied the Doctrine of the Resurrection or any Future State and the Life to come . The sum and substance of the Apostles judgment concerning these Epicurean principles is plainly this , That these Principles properly and powerfully tend to the corrupting of mens Minds and Lives , to the advancement of Irreligion and Immorality in the world ; That they are no benigne Principles to Piety and a Good life . 'T is true that some of the more wary and considerate modern Epicureans , may express some care to live inoffensively , and to keep out of danger , and to maintain a reputation in the world as to their converse with others , ( and herein they mind their worldly interests and the advantages of this present life , the only life which they have in their eye ) they may also express a care in avoiding what is prejudicial to health and a long life in this world : But all this is short of a true and noble Love of Goodness ; and if in these men there be any appearance of what is Good and praise-worthy , they would have been really better , if they had been of other Principles , and had believed in their Hearts That there is a Providence , a Future state , and Life to come , and had lived agreeably to the Truths of the Christian Philosophy , which do more ennoble and accomplish and every way better a man , then the Principles of the Epicurean Sect. But to return , We have before observed . That our Author in these Two Treatises pursued his design in opposition to the Master-Notions and chief Principles of Epicurus and Lucretius of old : I shall only adde this , That if any of this Sect in our daies has done more then revived and repeated those Principles , if any such has superadded any thing of any seeming force and moment to the pretensions of the old Epicureans mention'd in these Tracts , the Reader may find it particularly spoken to and fully answered by One whom our Author highly esteem'd , Mr. Henry More , in his late Treatise Of the Immortality of the Soul , and in another Discourse intituled An Antidote against Atheism , and in the Appendix thereunto annexed . I pass on to the Discourse of Prophesie , which , as it cost the Author more pains ( I believe ) then any of the other , ( it containing many considerable Enquiries in an Argument not commonly treated of , and more then vulgar Observations out of ancient Jewish writers , ) so did it ( together with the former part of the next Discourse ) require more labour to prepare it for the Press and the benefit of the Reader then any of the other Tracts , by reason of the many Quotations , especially the Hebrew ones , to be examin'd : in the perusing of which there would sometimes occurr a dubious and dark Expression , and then I thought it safest to confer with our Hebrew Professor , Dr. Cudworth , for whom the Author had alwaies a great affection and respect . It 's true , This Elaborate Treatise is of a more Speculative nature then any of the rest , yet is it also Usefull , and contains sundry Observations not only of Light and Knowledg but also of Use and Practice . For , besides that in this Treatise several Passages of Scripture are illustrated out of Jewish Monuments , ( which is no small instance of its Usefulness , ) there are Two Chapters ( to name no more ) viz. 4 , and 8. ( the longest in this Treatise ) which more particularly relate to Practice , and might be ( if well considered ) available to the bettering of some mens manners . The matter of the Fourth Chapter treating of the Difference between the true Prophetical Spirit and Enthusiastical impostures is seasonably usefull , and of no small importance . Not to mention any latter Experiments and Proofs how powerful such Enthusiastical impostures have been to disquiet and endanger several parts of Christendom , it appears by good History ( and the Event is yet apparent ) how strangely that Political Enthusiast , Mahomet , has befool'd a very great part of the world by his pretensions of being inspir'd and taught by the divine Spirit whispering in his ear , by his Epileptical fits , pretended Visions and Revelations . Thus Mahomet's Dove hath as wonderfully prevailed in the World as of old the Roman Eagles : although yet ( which may abate our wondring at this success ) this imposturous and pretendedly-inspired Doctrine was not propagated and promoted with a Dove-like Spirit , but with force of Arms ; Mahumetanism cut out its way by the Sword , the worst instrument for propagating of Religigion ; to say nothing of the advantages it had from its compliance with Flesh and blood and a Sensual life , and from the Ignorance , Rudeness and Barbarism of that people to whom that impure Prophet communicated his Alcoran , a people capable of any doctrine how absurd and irrational soever . Whereas Christianity was at first promoted and made its way in the world by methods more innocent and worthy of the Doctrine of the great God , and our Saviour Jesus Christ that true and great Prophet , of whom the Voice from heaven was , * Hear ye him : after whose revelation of the Counsel and Will of God to man , there is not to be expected any new ( and by him unrevealed ) Doctrine as pertaining to Life and Godliness and necessary to Salvation . Neither is the Eighth Chapter , treating of the Dispositions preparatory to Prophesy , without its Usefulness ; there being an easie appliableness of what is contain'd therein to such as are pretenders to Prophesying , according to the more general importance of that Word ; and it may be both a just Reproof and a sober Advice to those who being full of themselves , swell'd with Self-conceit , and pufft up with an opinion of their own Knowledg and Abilities ( which yet is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Job 15. a windy and vain knowledg , a knowledg falsely so called , 1 Tim. 6. ) and being wise and righteous in their own eyes , take upon them to be most talkative & dogmatical , pert and magisterial , Desiring to be Teachers , although they understand neither what they say , nor whereof they affirm ; and therefore Modesty and Sparingness of speech and Swiftness to hear would better become such then Empty Confidence and Talkativeness , and a powring out words without knowledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for indeed this is the true account of these men and their performances , the weakness and insignificancy of which ( notwithstanding the strong voice and loud noise of the speakers ) are easily discerned by those who in understanding are men , and have put away childish things . What I would further intimate concerning this Treatise Of Prophesy , is briefly this , That though it be one of the largest Treatises in this Volume , yet there are some parts and passages in it which I think the Author would have more enlarged and fill'd up , had he not hasten'd to that which according to the method design'd by him he calls The Third Great Principle of Religion . But of this I have given an account in an * Advertisement at the end of this Treatise , as also of the adjoining next to it . The Discourse Of the Legal and the Evangelical Righteousness , &c. which Discourse is a much Practical as the former was Speculative . Nor was the composure of that Treatise more painfull to the Author , then the elaborating of this , at least the former half of this , wherein the Author has travers'd — loca nullius ante Trita solo — the more unknown Records and Monuments of Jewish Authors , for the better stating the Jewish Notion of the Righteousness of the Law ; the clearing of which in chap. 2 , and 3. as also the settling the Difference between That Righteousness which is of the Law , and That which is of Faith , between the Old and the New Covenant , and the Account of the Nature of Justification and Divine Acceptance , &c. are all of them of no small use and consequence , but together with the Appendix to this Tract ( made up of certain brief but comprehensive Observations ) they offer to the Reader what is not unworthy of his serious consideration . Of the Eighth Discourse , shewing the Vanity of a Pharisaick Righteousness or Godliness falsly so call'd , I have spoken before . The next Discourse , largely treating of the Excellency and Nobleness of True Religion and Holiness , shews the Author's Mind to have been not slightly tinctur'd and wash'd over with Religion , but rather to have been double-dyed , throughly imbued and coloured with that generosum honestum , as the Satyrist not unfitly styles it , — incoctum generoso pectus honesto . But the Author's Life and Actions spake no less ; and indeed there is no language so fully expressive of a man as the language of his Deeds . Those that were throughly acquainted with him , knew well That as there was in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as'twas said of Solomon ) a largeness and vastness of Heart and Understanding , so there was also in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * , a free , ingenuous , noble Spirit , most abhorrent of what was sordid and unworthy ; and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Lxx. translate that Hebrew ) is the genuine product of Religion in that Soul where it is suffer'd to rule , and ( as S. James speaks of Patience ) to have her perfect work . The Style in this Tract may seem more rais'd and sublime then in the other , ( which might be perhaps from the Nature and quality of the subject matter , apt to heighten expressions ; ) but yet in this ( as in the other Tracts ) it is free from the Vanity of Affectation , which a Mind truly ennobled by Religion cannot stoop to , as counting it a Pedantick business , and a certain argument of a Poorness and Weakness of Spirit in the either Writer or Speaker . But if in this Tract the Style seem more magnificent , yet in the Tenth and Last Discourse ( viz. Of a Christian's Conflicts and Conquests ) it is most familiar . The Matter of it is very Useful and Practical : for as it more fully and clearly acquaints a Christian with the more dangerous and unseen Methods of Satan's activity , ( concerning which the Notions and Conceptions of many men are discovered here to be very short and imperfect ; ) so it also acquaints him with such Principles as are available to beget in him the greatest Courage , Spirit and Resolution against the day of battel , chasing away all lazy faintheartedness and despair of Victory . This for the Matter . The Style is ( as I said ) most familiar . This Discourse was deliver'd in publick at Huntingdon , where one of Queen's College is every year on March 25. to preach a Sermon against Witchcraft , Diabolical Contracts , &c. I shall onely adde this , That when he preach'd in lesser Country-Auditories ( particularly at Achurch near Oundle in Northamptonshire , the place of his Nativity ) as it was his care to preach upon arguments of most practical concernment , so was it also his Desire and Endeavour to accommodate his Expressions to ordinary vulgar Capacities ; being studious to be understood , and not to be ignorantly wondred at by amuzing the People either with high unnecessary Speculations , or with hard Words and vain Ostentations of Scholastick Learning ( the low design of some that by such arts would gain a poor respect to themselves , for such ( and no better ) is all that stupid respect which is not founded upon Knowledg and Judgment : ) He was studious , I say , there to speak unto men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edification , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was significant and easie to be understood , as the * Apostle doth phrase it , and to express his Mind in a way suitable to the apprehensions of Popular Auditories . And as for the Discourses now published , they also were delivered ( being College-Exercises ) in a way not less suitable to that Auditory : and therefore it may not be thought strange , if sometimes they seem for Matter and Style more remote from vulgar capacities . Yet even in these Discourses what is most Practical , is more easily intelligible by every honest-hearted Christian. And indeed , that the whole might be made more familiar and easie , and more accommodate to the use of any such , I thought it would be very expedient ( as to cast the Discourses into Chapters , so ) before every Chapter to propose to the Readers view the full Scope , Sense and Strength of the principal Matters contained therein : & I could willingly have spared such a labour ( the greater , when busied about the Notions and Conceptions of another , and not our own , ) if I had not conceived it to be greatly helpfull and beneficial to some Readers : besides another advantage to them hereby , viz. That they may the more easily find out and select any such particular Matters in these Discourses , as they shall think most fit or desireable for their perusal . Thus have I given the Reader some account of what seem'd fit to be observ'd concerning these Ten Discourses , which now present themselves to his free and candid Judgment . And now if in the reading of these Tracts enrich'd with Arguments of great variety there should occur any Passage wherein either He or I may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it need not be a matter of wonder ; for what Book ( besides that Book of Books , the Bible ) has not something in it that speaks the Author Man ? It would not have displeased our Author in his life-time to have been thought less then Infallible . He was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was no fond Self-admirer , nor was he desirous that others should have his person , his opinion and judgment , in admiration : he was far from the humour of Magisterial dictating to others , not ambitious to be called of men , Rabbi , Rabbi , as were and are the old & the modern Pharisees ; nor of the number of those who are inwardly transported and tickled , when others applaud their judgment and receive their Dictates with the greatest veneration and respect ; but very peevish and sowre , disturb'd and out of order , when any shall express themselves dissatisfied and otherwise minded , or goe about modestly to discover their mistakes . No , he was truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lover of Truth , and of Peace and Charity . He loved an ingenuous and sober Freedom of Spirit , the generous Berean-like temper and practice ( agreeable to the * Apostle's prudent and faithful advice ) of proving all things , and holding fast that which is good . But to return , It s possible that some Passages in these Tracts which seem dubious , may , upon a patient considering of them , if the Reader be unprejudic'd & one of a clear Mind & Heart , gain his assent ; and what upon the first reading seems obscure and less grateful , may upon another view , and further thoughts , clear up and be thought worthy of all acceptation . It is not with the fair Representations and Pictures of the Mind as with other Pictures ; these of the Mind shew best the nearer they are viewed , and the longer the Intellectual Eye dwells upon them . There is only one thing more which I ought not to forget to mind the Reader of , and it is shortly this , That he would please to remember that the now-published Tracts are Posthumous works ; and then affording that charity , candour and fair respect which is commonly allowed to such works of Worthy men , I nothing doubt but he will judge them too good to have been buried in obscurity ; although its likely , if the Author himself had revis'd them in his life-time with an intent to present them to publick view , they would have received from his happy hand some further polishing and enlargements . He could have easily obliged the world with other Discourses of as valuable importance , if he had liv'd and been so minded . But it pleas'd the only-wise God ( in whose hand our breath is ) to call for him home to the Spirits of just men made perfect , after he had lent him to this unworthy world for about Five and thirty years . A short life his was if we measure it by so many years ; but if we consider the great Ends of Life and Being in the world , which he fulfill'd in his generation , his great Accomplishments qualifying him for eminent Service , and accompanied with as great a Readinesse to approve himself a good and faithful Servant to his gracious Lord and Master in heaven , his life was not to be accounted short , but long ; and we may justly say of him what is said by the Author of the Book of Wisdom concerning Enoch , that great Exemplar of holiness and the shortest-liv'd of the Patriarchs before the flood , ( for he lived but 365 years , as many years as there are daies in one year , ) * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He being consummated in a short time , fulfilled a long time . For ( as the same Author doth well express it in some * preceding verses ) Honourable age is not that which standeth in length of time , nor that which is measured by number of years : But Wisdom is the gray hair unto men , and an unspotted life is old age . Thus much for the Papers now published . There are some other pieces of this Author's ( both English and Latine ) which may make another considerable Volume , especially if some papers of his ( in other hands ) can be retriv'd . For my particular , I shall wish and endeavour that not the least Fragment of his may be conceal'd , which his Friends shall think worthy of publishing : and I think all such Fragments being gathered up may fitly be brought together under the Title of Miscellanies . If others who have any of his Papers shall please to communicate them , I doubt not but that there will be found in some of his Friends a readiness to publish them with all due care and faithfulness . Or if they shall think good to doe it themselves and publish them apart , I would desire and hope that they would bestow that labour and diligence about the preparing them for publick view and use , as may testifie their respect both to the Readers benefit and the honour of the Author's memory . And now that this Volume is finished through the good guidance and assistance of God , the Father of lights and the Father of mercies , ( whose rich Goodness and Grace in enabling me both to will and to doe , and to continue patiently in so doing , notwithstanding the many tedious difficulties accompanying such kind of labour , I desire humbly to acknowledge ; ) now that the severed Papers are brought together in this Collection to their due and proper places , ( as it was said of the Bones scattered in the vally , that they came together , bone to his bone , Ezek. 37. ) what remains but that the Lord of life , he who giveth to all things life and breath , be with all earnestness and humility implor'd , That he would please to put breath into these ( otherwise dry ) Bones , that they may live ; That besides this Paper-life ( which is all that Man can give to these Writings ) they may have a living Form and Vital Energy within us ; That the Practical Truths contained in these Discourses may not be unto us a Dead letter , but Spirit and Life ? That He who teacheth us to profit , would prosper these Papers for the attainment of all those good Ends to which they are designed ; That it would please the God of all grace to remove all darkness and prejudice from the Mind and Heart of any Reader , and whatsoever would hinder the fair reception of Truth ; That the Reader may have an inward , Practical and feeling knowledge of the Doctrine which is according to Godliness , and live a life worthy of that Knowledge ; is the Prayer of His Servant in Christ Jesus , JOHN WORTHINGTON . Cambridge , December 22. 1659. [ In this Epistle pag. vii . lin . alt . for mouth to mouth , r. face to face . ] The CONTENTS of the several DISCOURSES in this Volume . DISCOURSE I. Of the true WAY or METHOD of attaining to DIVINE KNOWLEDGE . SEct. I. That Divine things are to be understood rather by a Spiritual Sensation then a Verbal Description , or mere Speculation . Sin and Wickedness prejudicial to True Knowledge . That Purity of Heart and Life , as also an Ingenuous Freedome of Judgment , are the best Grounds and Preparations for the Entertainment of Truth . Page . 1. Sect. II. An Objection against the Method of Knowing laid down in the former Section , answered . That Men generally , notwithstanding their Apostasie , are furnished with the Radical Principles of True Knowledge . Men want not so much Means of knowing what they ought to doe , as Wills to doe what they know . Practical Knowledge differs from all other Knowledge , and excells it . pag. 13. Sect. III. Men may be considered in a Fourfold capacity in order to the perception of Divine things . That the Best and most excellent Knowledge of Divine things belongs only to the true and sober Christian ; and that it is but in its infancy while he is in this Earthly Body . pag. 17. DISCOURSE II. OF SUPERSTITION . THE true Notion of Superstition well express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. an over-timorous and dreadfull apprehension of the Deity . A false Opinion of the Deity the true Cause and Rise of Superstition . Superstition is most incident to such as Converse not with the Goodness of God , or are conscious to themselves of their own unlikeness to him . Right apprehensions of God beget in man a Nobleness and Freedome of Soul. Superstition , though it looks upon God as an angry Deity , yet it counts him easily pleas'd with flattering Worship . Apprehensions of a Deity and Guilt meeting together are apt to excite Fear . Hypocrites to spare their Sins seek out waies to compound with God. Servile and Superstitious Fear is encreased by Ignorance of the certain Causes of Terrible Effects in Nature &c. as also by frightful Apparitions of Ghosts and Spectres . A further Consideration of Superstition as a Composition of Fear and Flattery . A fuller Definition of Superstition , according to the Sense of the Ancients . Superstition doth not alwaies appear in the same Form , but passes from one Form to another , and sometimes shrouds it self under Forms seemingly Spiritual and more refined . pag. 25. DISCOURSE III. OF ATHEISM . THat there is a near Affinity between Atheism & Superstition . That Superstition doth not only prepare the way for Atheism . but promotes and strengthens it . That Epicurism is but Atheism under a mask . A Confutation of Epicurus his Master-notion , together with some other pretences and Dogmata of his Sect. The true Knowledge of Nature is advantageous to Religion . That Superstition is more tolerable then Atheism . That Atheism is both ignoble and uncomfortable . What low and unworthy notions the Epicureans had concerning Man's Happiness : and what trouble they were put to How to define , and Where to place true Happiness . A true belief of a Deity supports the Soul with a present Tranquillity and future Hopes . Were it not for a Deity , the World would be unhabitable . p. 41. DISCOURSE IV. OF THE IMMORTALITY OF THE SOUL . CHap. I. The First and main Principles of Religion , viz. 1. That God is . 2. That God is a rewarder of them that seek him : Wherein is included the Great Article of the Immortality of the Soul. These two Principles acknowledged by religious and serious persons in all Ages . 3. That God communicates himself to mankind by Christ. The Doctrine of the Immortality of the Soul discoursed of in the first place , and why ? pag. 59. Chap. II. Some Considerations preparatory to the proof of the Souls Immortality . pag. 63. Chap. III. The First Argument for the Immortality of the Soul. That the Soul of man is not Corporeal . The gross absurdities upon the Supposition that the Soul is a Complex of fluid Atomes , or that it is made up by a fortuitous Concourse of Atomes , which is Epicurus his Notion concerning Body . The Principles and Dogmata of the Epicurean Philosophy in opposition to the Immateriall and Incorporeall nature of the Soul , asserted by Lucretius , but discovered to be false and insufficient . That Motion cannot arise from Body or Matter . Nor can the power of Sensation arise from Matter : Much less can Reason . That all Humane knowledge hath not its rise from Sense . The proper function of Sense , and that it is never deceived . An Addition of Three Considerations for the enforcing of this first Argument , and further clearing the Immateriality of the Soul. That there is in man a Faculty which 1. controlls Sense : and 2. collects and unites all the Perceptions of our several Senses . 3. That Memory and Prevision are not explicable upon the supposition of Matter and Motion . pag. 68. Chap. IV. The Second Argument for the Immortality of the Soul. Actions either Automatical or Spontaneous . That Spontaneous and Elicite Actions evidence the distinction of the Soul from the Body . Lucretius his Evasion very slight and weak . That the Liberty of the Will is inconsistent with the Epicurean principles . That the Conflict of Reason against the Sensitive Appetite argues a Being in us superiour to Matter . pag. 85. Chap. V. The Third Argument for the Immortality of the Soul. That Mathematical Notions argue the Soul to be of a true Spiritual and Immaterial Nature . pag. 93. Chap. VI. The Fourth Argument for the Immortality of the Soul. That those clear and stable Ideas of Truth which are in Man's Mind evince an Immortal and Immaterial Substance residing in us , distinct from the Body . The Soul more knowable then the Body . Some passages out of Plotinus and Proclus for the further confirming of this Argument . pag. 96. Chap. VII . What it is that , beyond the Highest and most subtile Speculations whatsoever , does clear and evidence to a Good man the Immortality of his Soul. That True Goodness and Vertue begets the most raised Sense of this Immortality . Plotinus his excellent Discourse to this purpose . pag. 101. Chap. VIII . An Appendix containing an Enquiry into the Sense and Opinion of Aristotle concerning the Immortality of the Soul. That according to him the Rational Soul is separable from the Body and Immortal The true meaning of his Intellectus Agens and Patiens . pag. 106. Chap. IX . A main Difficulty concerning the Immortality of the Soul [ viz. The strong Sympathy of the Soul with the Body ] answered . An Answer to another Enquiry , viz. Under what account Impressions deriv'd from the Body do fall in Morality . p. 112. DISCOURSE V. OF THE EXISTENCE & NATURE OF GOD. CHap. I. That the Best way to know God is by an attentive reflexion upon our own Souls . God more clearly and lively pictur'd upon the Souls of Men , then upon any part of the Sensible World. pag 123. Chap. II. How the Contemplation of our own Souls , and a right Reflexion upon the Operations thereof , may lead us into the knowledge of 1. The Divine Unity and Omniscience , 2. God's Omnipotence , 3. The Divine Love and Goodness , 4. God's Eternity , 5. His Omnipresence , 6. The Divine Freedome and Liberty . p. 126. Chap. III. How the Consideration of those restless motions of our Wills after some Supreme and Infinite Good , leads us into the knowledge of a Deity . pag. 135. Chap. IV. Deductions and Inferences from the Consideration of the Divine Nature and Attributes . 1. That all Divine productions are the free Effluxes of Omnipotent Love and Goodness . The true Notion of God's glory what it is . Men very apt to mistake in this point . God needs not the Happiness or Misery of his Creatures to make himself glorious by . God does most glorifie himself by communicating himself : we most glorifie God when we most partake of him , and resemble him most . pag. 140. Chap. V. A second Deduction . 2. That all things are supported and govern'd by an Almighty Wisdome and Goodness . An Answer to an Objection made against the Divine Providence from an unequal distribution of things here below . Such quarrelling with Providence ariseth from a Paedanticall and Carnall notion of Good and Evil. pag. 144. Chap. VI. A third Deduction . 3. That all true Happiness consists in a participation of God arising out of the assimilation and conformity of our Souls to him ; and , That the most reall Misery ariseth out of the Apostasie of Souls from God. No enjoyment of God without our being made like to him . The Happiness and Misery of Man defin'd and stated , with the Original and Foundation of both . pag. 147. Chap. VII . A fourth Deduction . 4. The fourth Deduction acquaints us with the true Notion of the Divine Justice , That the proper scope and design of it , is to preserve Righteousness , to promote & encourage true Goodness . That it does not primarily intend Punishment , but only takes it up as a mean to prevent Transgression . True Justice never supplants any that it self may appear glorious in their ruines . How Divine Justice is most advanced . pag. 151. Chap. VIII . The fifth and last Deduction . 5. That seeing there is such an Entercourse and Society as it were between God and Men , therefore there is also some Law between them , which is the Bond of all Communion . The Primitive rules of God's Oeconomy in this world , not the sole Results of an Absolute Will , but the sacred Decrees of Reason and Goodness . God could not design to make us Sinfull or Miserable . Of the Law of Nature embosom'd in Man's Soul , how it obliges man to love and obey God , and to express a Godlike spirit and life in this world . All Souls the Off-spring of God ; but Holy Souls manifest themselves to be , and are more peculiarly , the Children of God. pag. 154. Chap. IX . An Appendix concerning the Reason of Positive Laws . pag. 158. Chap. X. The Conclusion of this Treatise concerning the Existence and Nature of God , shewing how our Knowledge of God comes to be so imperfect in this State , while we are here in this Terrestriall Body . Two waies observed by Plotinus , whereby This Body does prejudice the Soul in her Operations . That the better Philosophers and more contemplative Jews did not deny the Existence of all kind of Body in the other state . What meant by Zoroaster's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What kind of knowledge of God cannot be attain'd to in this life . What meant by Flesh and Blood , 1 Cor. 15. pag. 162. DISCOURSE VI. OF PROPHESIE . CHap. I. That Prophesie is the way whereby Revealed Truth is dispensed and conveighed to us . Man's Mind capable of conversing and being acquainted as well with Revealed or Positive Truth , as with Naturall Truth . Truths of Natural inscription may be excited in us and cleared to us by means of Propheticall Influence . That the Scripture frequently accommodates it self to vulgar apprehension , and speaks of things in the greatest way of condescension . pag. 169. Chap. II. That the Prophetical Spirit did not alwaies manifest it self with the same clearness and evidence . The Gradual difference of Divine illumination between Moses , the Prophets , and the Hagiographi . A general survey of the Nature of Prophesie properly so called . Of the joint impressions and operations of the Understanding and Phansie in Prophesie . Of the four degrees of Prophesie . The difference between a Vision and a Dream . pag. 176. Chap. III. How the Prophetical Dreams did differ from all other kinds of Dreams recorded in Scripture . This further illustrated out of several passages of Philo Judaeus pertinent to this purpose . pag. 183. Ch. IV. A large account of the Difference between the true Prophetical Spirit and Enthusiastical impostures . That the Pseudo-Prophetical Spirit is seated only in the Imaginative Powers and Faculties inferior to reason . That Plato and other Wise men had a very low opinion of this Spirit , and of the Gift of Divination , and of Consulting the Oracles . That the True Prophetical Spirit seats it self as well in the Rational Powers as in the Sensitive , and that it never alienates the Mind , but informs and enlightens it . This further cleared by several Testimonies from Gentile and Christian Writers of old . An Account of those Fears and Consternatioons which often seized upon the Prophets . How the Prophets perceived when the Prophetical influx seized upon them . The different Evidence & Energy of the True & false Prophetical Spirit . p. 190. Chap. V. An Enquiry concerning the Immediate Efficient that represented the Prophetical Visions to the Phansie of the Prophet . That these Representations were made in the Prophet's Phansie by some Angel. This cleared by several passages out of the Jewish Monuments , and by Testimonies of Scripture . pag. 210. Chap. VI. The Second Enquiry , What the meaning of those Actions is that are frequently attributed to the Prophets , whether they were Real , or only Imaginary and Scenical . What Actions of the Prophets were only Imaginary and performed upon the Stage of Phansie . What we are to think of several Actions and res gestae recorded of Hosea , Jeremie & Ezekiel in their Prophesies . p. 220. Chap. VII . Of that Degree of Divine inspiration properly call'd Ruach hakkodesh , i. e. The Holy Spirit . The Nature of it described out of Jewish Antiquities . Wherein this Spiritus Sanctus differ'd from Prophesie strictly so call'd , and from the Spirit of Holiness in purified Souls . What Books of the Old Testament were ascribed by the Jews to Ruach hakkodesh . Of the Urim and Thummim . pag. 229. Chap. VIII . Of the Dispositions antecedent and preparatory to Prophesie . That the Qualifications which did fit a man for the Prophetical Spirit were such as these , viz. Inward Piety , True Wisdome , a Pacate and Serene temper of Mind , and a due chearfulness of Spirit ; in opposition to Vitiousness , Mental crazedness and inconsistency , unsubdued Passions , black Melancholy and dull Sadness . This illustrated by several Instances in Scripture . That Musick was greatly advantageous to the Prophets and Holy men of God , &c. What is meant by Saul's Evil Spirit . pag. 240. Chap. IX . Of the Sons or Disciples of the Prophets . An Account of several Schools of Prophetical Education , as at Naioth in Rama , at Jerusalem , Jericho , Gilgal , &c. Several passages in the Historical Books of Scripture pertinent to this Argument explained . pag. 252. Chap. X. Of Bath Kol , i. e. Filia Vocis : That it succeeded in the room of Prophesie : That it was by the Jews counted the Lowest degree of Revelation . What places in the New Testament are to be understood of it . pag. 257. Chap. XI . Of the Highest Degree of Divine Inspiration , viz. the Mosaical . Four Differences between the Divine Revelations made to Moses , and to the rest of the Prophets . How the Doctrine of men Prophetically inspired is to approve it self by Miracles , or by it's Reasonableness . The Sympathy and Agreeableness between an Holy Mind and Divine Truth . pag. 261. Chap. XII . When the Prophetical Spirit ceased in the Jewish Church . The Cessation of Prophesie noted as a famous Epocha by the Jews . The restoring of the Prophetical Spirit by Christ. Some passages to this purpose in the New Testament explained . When the Prophetical Spirit ceased in the Christian Church . That it did not continue long , proved by several Testimonies of the Antient Writers . pag. 267. Chap. XIII . Some Rules and Observations concerning Prophetical Writ in general . pag. 272. DISCOURSE VII . OF THE RIGHTEOUSNESS Legal . Evangelical . CHap. I. The Introduction , shewing What it is to have a right Knowledge of Divine Truth , and What it is that is either Available or Prejudicial to the true Christian Knowledge and Life . pag. 285. Chap. II. An Enquiry into that Jewish Notion of a Legal Righteousness , which is opposed by S. Paul. That their notion of it was such as this , viz. That the Law externally dispensed to them ( though it were , as a Dead letter , merely without them ) and conjoined with the power of their own Free-will , was sufficient to procure them Acceptance with God , and to acquire Merit enough to purchase Eternal Life , Perfection and Happiness . That this their Notion had these two Grounds ; First , An Opinion of their own Self-sufficiency , and that their Free-will was so absolute and perfect , as that they needed not that God should doe any thing for them but only furnish them with some Laws to exercise this Innate power about . That they asserted such a Freedom of Will as might be to them a Foundation of Merit . pag. 288. Chap. III. The Second ground of the Jewish Notion of a Legal Righteousness , viz. That the Law delivered to them on Mount Sinai was a sufficient Dispensation from God , and all that needed to be done by him to bring them to Perfection and Happiness : and That the Scope of their , Law was nothing but to afford them several ways and means of Merit . The Opinion of the Jewish Writers concerning Merit and the Reward due to the Works of the Law. Their distinguishing of men in order to Merit and Demerit into three sorts , viz. Perfectly righteous , Perfectly wicked , and a middle sort betwixt these . The Mercenary and Low Spirit of the Jewish Religion . An Account of what the Cabbalists held in this Point of Legal Righteousness . pag. 297. Chap. IV. The Second Enquiry , Concerning the Evangelical Righteousness or the Righteousness of Faith , and the true difference between the Law and the Gospel , the Old and the New Covenant , as it is laid down by the Apostle Paul. A more General Ansiver to this enquiry , together with a General observation of the Apostle's main End in opposing Faith to the Works of the Law , viz. To beat down the Jewish proud conceit of Merit . A more particular and Distinct answer to the Enquiry , viz. That the Law or Old Covenant is considered only as an External administration , a dead thing in it self , a Dispensation consisting in an Outward and Written Law of Precepts : but the Gospel or New Covenant is an Internal thing , a Vital Form and Principle of Righteousness in the Souls of men , an Inward manifestation of Divine Life , and a living Impression upon the Minds and Spirits of Men. This proved from several Testimonies of Scripture . pag. 308. Chap. V. Two Propositions for the better understanding of the Doctrine of Justification and Divine Acceptance . 1. Prop. That the Divine judgment and estimation of every thing is according to the truth of the thing ; and God's acceptance or disacceptance of things is suitable to his judgment . On what account S. James does attribute a kind of Justification to Good works . 2. Prop. God's justifying of Sinners in pardoning their Sins carries in it a necessary reference to the sanctifying of their Natures . This abundantly proved from the Nature of the thing . pag. 325. Chap. VI. How the Gospel-righteousness is conveighed to us by Faith , made to appear from these two Considerations . 1. The Gospel lays a strong foundation of a chearfull dependance upon the Grace and Love of God , and affiance in it . This confirmed by several Gospel-expressions containing plainly in them the most strong Motives and Encouragements to all ingenuous addresses to God , to all chearfull dependance on him , and confident expectation of all assistance from him . 2. A true Evangelical Faith is no lazy or languid thing , but an ardent breathing and thirsting after Divine grace and righteousness : it looks beyond a mere pardon of sin , and mainly pursues after an inward participation of the Divine nature . The mighty power of a living Faith in the Love and Goodness of God , discoursed of throughout the whole Chapter . pag. 332. Chap. VII . An Appendix to the foregoing Discourse ; How the whole business and Undertaking of Christ is eminently available both to give full relief and ease to our Minds and Hearts , and also to encourage us to Godliness or a God-like righteousness , briefly represented in sundry Particulars . pag. 343. DISCOURSE VIII . OF THE SHORTNESS OF A Pharisaick Righteousness . CHap. I. A General account of men's Mistakes about Religion . Men are no where more lazy and sluggish , and more apt to delude themselves , then in matters of Religion . The Religion of most men is but an Image and Resemblance of their own Fansies . The Method propounded for discoursing upon those words in S. Matthew . 1. To discover some of the Mistakes and False Notions about Religion . 2. To discover the Reason of these Mistakes . A brief Explication of the Words . pag. 349. Chap. II. An Account of men's Mistakes about Religion in 4 Particulars . 1. A Partial obedience to some Particular Precepts . The False Spirit of Religion spends it self in some Particulars , is confin'd , is overswayed by some prevailing Lust. Men of this spirit may by some Book-skill , and a zeal about the Externals of Religion , loose the sense of their own Guiltiness , and of their deficiencies in the Essentials of Godliness , and fansy themselves nearly related to God. Where the true Spirit of Religion is it informs and actuates the whole man , it will not be confin'd , but will be absolute within us , and not suffer any corrupt Interest to grow by it . p. 353. Chap. III. The Second Mistake about Religion , viz. A meer complyance of the Outward man with the Law of God. True Religion seats it self in the Centre of mens Souls , and first brings the Inward man into Obedience to the Law of God : the Superficiall Religion intermeddles chiefly with the Circumference and Outside of men ; or rests in an outward abstaining from some Sins . Of Speculative and the most close and Spiritual wickedness within . How apt men are to sink all Religion into Opinions and External Forms . pag. 357. Chap. IV. The Third Mistake about Religion , viz. A constrained and forc'd Obedience to God's Commandments . The Religion of many ( some of whom would seem most abhorrent from Superstition ) is nothing else but Superstition properly so called . False Religionists , having no inward sense of the Divine Goodness , cannot truly love God : Yet their sowre and dreadfull apprehensions of God compell them to serve him . A slavish spirit in Religion may be very prodigal in such kind of serving God as doth not pinch their Corruptions ; but in the great and weightier matters of Religion , in such things as prejudice their beloved Lusts , it is very needy and sparing . This servile Spirit has low and mean thoughts of God , but an high opinion of its Outward services , as conceiting that by such cheap things God is gratified and becomes indebted to it . The different Effects of Love and Slavish fear in the truly , and in the falsly , Religious . pag. 361. Chap. V. The Fourth and last Mistake about Religion , When a mere Mechanical and Artificial Religion is taken for that which is a true Impression of Heaven upon the Souls of men , and which moves like a new Nature . How Religion is by some made a piece of Art , and how there may be specious and plausible Imitations of the Internals of Religion as well as of the Externals . The Method and Power of Fansy in contriving such Artificial imitations . How apt men are in these to deceive both themselves and others . The Difference between those that are govern'd in their Religion by Fansy , and those that are actuated by the Divine Spirit and in whom Religion is a living Form. That True Religion is no Art , but a new Nature . Religion discovers it self best in a Serene and clear Temper of Mind , in deep Humility , Meekness , Self-denial , Universal love of God and all true Goodness . p. 366. DISCOURSE IX . OF THE EXCELLENCY and NOBLENESS OF RELIGION . CHap. I. 1. The Nobleness of Religion in regard of its Original and Fountain : it comes from Heaven and moves towards Heaven again . God the First Excellency and Primitive Perfection . All Perfections and Excellencies in any kind are to be measured by their approch to , and Participation of , the First Perfection . Religion the greatest Participation of God : none capable of this Divine Communication but the Highest of created Beings : and consequently Religion is the greatest Excellency . A twofold Fountain in God whence Religion flows , viz. 1. His Nature . 2. His Will. Of Truth Natural and Revealed . Of an Outward and Inward Revelation of God's Will. pag. 380. Chap. II. 2. The Nobleness of Religion in respect of it's Nature , briefly discovered in some Particulars . How a man actuated by Religion 1. lives above the world ; 2. converses with himself , and knows how to love , value and reverence himself , in the best sense ; 3. lives above himself , not being content to enjoy himself , except he may enjoy God too , and himself in God. How he denyes himself for God. To deny a mans self , is not to deny Right Reason , for that were to deny God , in stead of denying himself for God. Self-love the only Principle that acts wicked men . The happy privileges of a Soul united to God. pag. 385. Chap. III. 3. The Nobleness of Religion in regard of its Properties , &c. of which this is one , 1. Religion enlarges all the Faculties of the Soul , and begets a true Ingenuity , Liberty and Amplitude , the most Free and Generous Spirit in the Minds of Good men . The nearer any Being comes to God , the more large and free ; the further is slides from God , the more streightened . Sin is the sinking of mans Soul from God into sensual Selfishness . An account when the most Generous freedom of the Soul is to be taken in its just proportions . How Mechanical and Formal Christians make an Art of Religion , set it such bounds as may not exceed the scant Measure of their Principles ; and then fit their own Notions as so many Examples to it . A Good man finds not his Religion without him , but as a living Principle within him . God's Immutable and Eternal Goodness the Unchangeable Rule of his Will. Pecvish , Self-will'd and Imperious men shape out such Notions of God as are agreeable to this Pattern of themselves . The Truly Religious have better apprehensions of God. pag. 392. Chap. IV. The Second Property discovering the Nobleness of Religion , viz. That it restores man to a just power and dominion over himself , enables him to overcome his Self-will and Passions . Of Self-will , and the many Evils that flow from it . That Religion does nowhere discover its power and prowess so much , as in subduing this dangerous and potent Enemy . The Highest and Noblest Victories are those over our Self-will and Passions . Of Self-denial , and the having power over our Wills ; the Happiness and the Privileges of such a State. How that Magnanimity and Puissance which Religion begets in Holy Souls differs from and excells that Gallantry and Puissance which the great Nimrods of this world boast of . pag. 397. Chap. V. The Third Property or Effect discovering the Nobleness of Religion , viz. That it directs and enables a man to propound to himself the Best End , viz. The Glory of God , and his own becoming like unto God. Low and Particular Ends and Interests both debase and streighten a mans Spirit : The Universal , Highest and Last End both ennobles and enlarges it . A man is such as the End is he aims at . The great power the End hath to mold and fashion man into its likeness . Religion obliges a man ( not to seek himself , nor to drive a trade for himself ; but ) to seek the Glory of God , to live wholy to him ; and guides him steddily and uniformly to the One Chief Good and Last End. Men are prone to flatter themselves with a pretended aiming at the Glory of God. A more full and distinct explication of what is meant by a mans directing all his actions to the Glory of God. What it is truly and really to glorifie God. God's seeking his Glory in respect of us is the flowing forth of his Goodness upon us : Our seeking the Glory of God is our endeavouring to partake more of God , and to resemble him ( as much as we can ) in true Holiness and every Divine Vertue . That we are not nicely to distinguish between the Glory of God and our own Salvation . That Salvation is nothing else for the main but a true Participation of the Divine Nature . To love God above our selves , is not to love him above the Salvation of our Souls ; but above our particular Beings and above our sinfull affections , &c. The Difference between Things that are Good relatively , and those that are Good absolutely and Essentially : That in our conformity to these God is most glorified , and we are made most Happy . pag. 403. Chap. VI. The Fourth Property or Effect discovering the Excellency of Religion , viz. That it begets the greatest Serenity and Composedness of Mind , and brings the truest Contentment , the purest and most satisfying Joy and Pleasure to every holy Soul. God , as being that Uniform chief Good , and the One last End , does attract and fix the Soul. Wicked men distracted through a Multiplicity of Objects and Ends. How the restless Appetite of our Wills after some Supreme Good leads to the knowledge ( as of a Deity , so ) of the Unity of a Deity . How the Joys and Delights of Good men differ from and far excell those of the Wicked . The Constancy and Tranquillity of the Spirits of Good men in reference to External troubles . All Perturbations of the Mind arise from an Inward rather then an Outward Cause . The Stoicks Method for attaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and true rest examined , and the Insufficiency of it discovered . A further Illustration of what has been said concerning the Peacefull and Happy State of Good men , from the contrary State of the Wicked . pag. 412. Chap. VII . The Fifth Property or Effect discovering the Excellency of Religion , viz. That it advanceth the Soul to an holy boldness and humble familiarity with God , and to a comfortable confidence concerning the Love of God towards it , and its own Salvation . Fearfulness , Consternation of Mind and frightfull passions are consequent upon Sin and Guilt . These together with the most dismall deportments of Trembling and amazement are agreeable to the nature of the Devil , who delights to be serv'd in this manner by his worshippers . Love , Joy and Hope are most agreeable to the nature of God , and most pleasing to him . The Right apprehensions of God are such as are apt to beget Love to God , Delight and Confidence in him . A true Christian is more for a solid and well-grounded Peace then for high raptures and feelings of joy . How a Christian should endeavour the Assurance of his Salvation . That he should not importunately expect or desire some extraordinary manifestations of God to him , but rather look after the manifestation of the life of God within him , the foundation or beginning of Heaven and Salvation in his own Soul. That Self-resignation , and the subduing of our own Wills , are greatly available to obtain Assurance . The vanity and absurdity of that Opinion , viz. That in a perfect resignation of our Wills to God's will , a man should be content with his own Damnation and to be the subject of Eternal wrath in Hell , if it should so please God. pag. 423. Chap. VIII , The Sixth Property or Effect discovering the Excellency of Religion , viz. That it Spiritualizes Material things , and carries up the Souls of Good men from Sensible and Earthly things to things Intellectual and Divine . There are lesser and fuller representations of God in the Creatures . To converse with God in the Creation , and to pass out of the Sensible World into the Intellectual , is most effectually taught by Religion . Wicked men converse not with God as shining out in the Creatures ; they converse with them in a Sensual and Unspiritual manner . Religion does spiritualize the Creation to Good men : it teaches them to look at any Perfections or Excellencies in themselves and others , not so much as Theirs or That others , but as so many Beams flowing from One and the Same Fountain of Light ; to love them all in God , and God in all ; the Universal Goodness in a Particular Being . A Good man enjoys and delights in whatsoever Good he sees otherwhere , as if it were his own : he does not fondly love and esteem either himself or others . The Divine temper and strain of the antient Philosophy . pag. 429. Chap. IX . The Seventh and last Property or Effect discovering the Excellency of Religion , viz. That it raiseth the Minds of Good men to a due observance of and attendance upon Divine Providence , and enables them to serve the Will of God , and to acquiesce in it . For a man to serve Providence and the Will of God entirely , to work with God , and to bring himself and all his actions into a Compliance with God's Will , his Ends and Designs , is an argument of the truest Nobleness of Spirit ; it is the most excellent and divine life ; and it is most for mans advantage . How the Consideration of Divine Providence is the way to inward quietness and establishment of Spirit . How wicked men carry themselves unbecomingly through their impatience and fretfulness under the disposals of Providence . The beauty and harmony of the various Methods of Providence . pag. 435. Chap. X. 4. The Excellencie of Religion in regard of its Progress , as it is perpetually carrying on the Soul towards Perfection . Every Nature hath its proper Centre which it hastens to . Sin and Wickedness is within the attractive power of Hell , and hastens thither : Grace and Holiness is within the Central force of Heaven , and moves thither . 'T is not the Speculation of Heaven as a thing to come that satisfies the desires of Religious Souls , but the reall Possession of it even in this life . Men are apt to seek after Assurance of Heaven as a thing to come , rather then after Heaven it self and the inward possession of it here . How the Assurance of Heaven rises from the growth of Holiness and the powerfull Progress of Religion in our Souls . That we are not hastily to believe that we are Christ's , or that Christ is in us . That the Works which Christ does in holy Souls testify of him , and best evidence Christ's spiritual appearance in them . pag. 439. Chap. XI . 5. The Excellency of Religion in regard of its Term and End , viz. Perfect Blessedness . How unable we are in this state to comprehend and describe the Full and Perfect state of Happiness and Glory to come . The more Godlike a Christian is , the better may he understand that State. Holiness and Happiness not two distinct things , but two several Notions of one and the same thing . Heaven cannot so well be defined by any thing without us , as by something within us . The great nearness and affinity between Sin and Hell. The Conclusion of this Treatise , containing a serious Exhortation to a diligent minding of Religion , with a Discovery of the Vanity of those Pretenses which keep men off from minding Religion . pag. 443. DISCOURSE X. OF A CHRISTIANS CONFLICTS with , & CONQUESTS over , SATAN . CHap. I. The Introduction , Summarily treating of the perpetual Enmity between God , the Principle of Good , and the Principle of Evil , the Devil : as also between Whatsoever is from God and that which is from the Devil . That Wicked men by destroying what there is from God within them , and devesting themselves of all that which hath any alliance to God or true Goodness , and transforming themselves into the Diabolical image , fit themselves for correspondence and converse with the Devil . The Fears and Horrors which infest both the Apostate Spirits and Wicked men . The weakness of the Devil's kingdom ; Christ's success against it . pag. 455. Chap. II. The First observable , That the Devil is continually busie with us . The Devil consider'd under a double notion . 1. As an Apostate Spirit which fell from God. The great danger of the Devils activity , not only when he presents himself in some corporeal shape , but when he is unseen and appears not . The weakness and folly of those who are afraid of him only when he appears embodyed . That the Good Spirit of God is active for the Good of Souls . How regardless men are of the gentle motions of the Divine Spirit ; and how unwatchfull and secure under the Suggestions of the Evil Spirit . How we may discover the Devil in his Stratagems and under his several disguises and appearances . pag. 458. Chap. III. 2. Of the activity of the Devil considered as a Spirit of Apostasie and as a Degenerate nature in men . That the Devil is not only the name of one Particular thing , but a Nature . The Difference between the Devil and Wicked men is rather the Difference of a Name then of Natures . The Kingdom and Tyranny of the Devil and Hell is chiefly within , in the Qualities and Dispositions of mens Minds . Men are apt to quarrell with the Devil in the name and notion , and defie him with their Tongues , while they entertain him in their Hearts , and comply with all that which the Devil is . The vanity of their pretended Love to God , and Hatred of the Devil . That there is nothing Better then God himself , for which we should love him ; and to love him for his own Beauty and Excellency is the best way of loving him . That there is nothing worse then Sin it self , for which we should hate it ; and to hate it for its own deformity is the truest way of hating it . How Hell and Misery arises from within men . Why Wicked men are so insensible of their Misery in this life . pag. 462. Chap. IV. The Second Observable , viz. The Warfare of a Christian life . True Religion consists not in a mere passive capacity and sluggish kind of doing nothing , nor in a melancholy sitting still or slothfull waiting , &c. but it consists in inward life and power , vigour and activity . A discovery of the dulness and erroneousness of that Hypothesis , viz. That Good men are wholy Passive and unable at any time to move without some external impetus , some impression and impulse from without upon them : or , That all Motions in Religion are from an External Principle . Of the Quality and Nature of the true Spiritual Warfare , and of the Manner and Method of it . That it is transacted upon the inner Stage of mens Souls , and managed without Noise or pompous Observation ; and without any hindrance or prejudice to the most peacefull , sedate and composed temper of a religious Soul. This further illustrated from the consideration of the false and pretended Zeal for God and his Kingdome against the Devil ; which though it be impetuous , and makes a great noise , and a fair shew in the world , is yet both impotent and ineffectual . pag. 469. Chap. V. The Third Observable , viz. The Certainty of Success and victory to all those that resist the Devil . This grounded upon 1. The Weakness of the Devil and Sin considered in themselves . 2. God's powerfull assisting all faithfull Christians in this warfare . The Devil may allure and tempt , but cannot prevaile , except men consent and yield to his suggestions . The Devil's strength lies in mens treachery and falseness to their own Souls . Sin is strong , because men oppose it weakly . The Error of the Manichees about a Principium mali defended by men in their lives and practices . Of God's readiness to assist Christians in their Spiritual Conflicts ; his Compassionate regards and the more special respects of his Providence towards them in such occasions . The Conclusion , discovering the Evil and Horridness of Magick , Diabolical Contracts , &c. pag. 474. A DISCOURSE Concerning The true WAY or METHOD of attaining to DIVINE KNOWLEDGE . Psal. 3. 10. The Fear of the Lord is the Beginning of Wisdome : a good Understanding have all they that doe his Commandments . John 7. 17. If any man will doe his Will , he shall know of the doctrine , whether it be of God — Clem. Alexandr . Strom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A PRAEFATORY DISCOURSE CONCERNING The true Way or Method of attaining to DIVINE KNOWLEDGE . Section I. That Divine things are to be understood rather by a Spiritual Sensation then a Verbal Description , or meer Speculation . Sin and Wickedness prejudicial to True Knowledge . That Purity of Heart and Life , as also an Ingenuous Freedome of Judgment , are the best Grounds and Preparations for the Entertainment of Truth . Sect. II. An Objection against the Method of Knowing laid down in the former Section , answered . That Men generally , notwithstanding their Apostasie , are furnished with the Radical Principles of True Knowledge . Men want not so much Means of knowing what they ought to doe , as Wills to doe what they know . Practical Knowledge differs from all other Knowledge , and excells it . Sect. III. Men may be consider'd in a Fourfold capacity in order to the perception of Divine things . That the Best and most excellent Knowledge of Divine things belongs onely to the true and sober Christian ; and That it is but in its infancy while he is in this Earthly Body . SECT . I. IT hath been long since well observed , That every Art & Science hath some certain Principles upon which the whole Frame and Body of it must depend ; and he that will fully acquaint himself with the Mysteries thereof , must come furnisht with some Praecognita or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I may speak in the language of the Stoicks . Were I indeed to define Divinity , I should rather call it a Divine life , then a Divine science ; it being something rather to be understood by a Spiritual sensation , then by any Verbal description , as all things of Sense & Life are best known by Sentient and Vital faculties ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greek Philosopher hath well observed , Every thing is best known by that which bears a just resemblance and analogie with it : and therefore the Scripture is wont to set forth a Good life as the Prolepsis and Fundamental principle of Divine Science ; Wisdome hath built her an house , and hewen out her seven pillars : But the fear of the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of wisdome , the Foundation of the whole fabrick . We shall therefore , as a Prolegomenon or Preface to what we shall afterward discourse upon the Heads of Divinity , speake something of this True Method of Knowing , which is not so much by Notions as Actions ; as Religion it self consists not so much in Words as Things . They are not alwaies the best skill'd in Divinity , that are the most studied in those Pandects which it is sometimes digested into , or that have erected the greatest Monopolies of Art and Science . He that is most Practical in Divine things , hath the purest and sincerest Knowledge of them , and not he that is most Dogmatical . Divinity indeed is a true Efflux from the Eternal light , which , like the Sun-beams , does not only enlighten , but heat and enliven ; and therefore our Saviour hath in his Beatitudes connext Purity of heart with the Beatifical Vision . And as the Eye cannot behold the Sun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unless it be Sun-like , and hath the form and resemblance of the Sun drawn in it ; so neither can the Soul of man behold God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unless it be Godlike , hath God formed in it , and be made partaker of the Divine Nature . And the Apostle S. Paul , when he would lay open the right way of attaining to Divine Truth , he saith that Knowledge puffeth up , but it is Love that edifieth . The knowledge of Divinity that appears in Systems and Models is but a poor wan light , but the powerful energy of Divine knowledge displaies it self in purified Souls : here we shall finde the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the antient Philosophy speaks , the land of Truth . To seek our Divinity meerly in Books and Writings , is to seek the living among the dead : we doe but in vain seek God many times in these , where his Truth too often is not so much enshrin'd , as entomb'd : no ; intrate quaere Deum , seek for God within thine own soul ; he is best discern'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plotinus phraseth it , by an Intellectual touch of him : we must see with our eyes , and hear with our ears , and our hands must handle the word of life , that I may express it in S. John's words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Soul it self hath its sense , as well as the Body : and therefore David , when he would teach us how to know what the Divine Goodness is , calls not for Speculation but Sensation , Tast and see how good the Lord is . That is not the best & truest knowledge of God which is wrought out by the labour and sweat of the Brain , but that which is kindled within us by an heavenly warmth in our Hearts . As in the natural Body it is the Heart that sends up good Blood and warm Spirits into the Head , whereby it is best enabled to its several functions ; so that which enables us to know and understand aright in the things of God , must be a living principle of Holiness within us . When the Tree of Knowledge is not planted by the Tree of Life , and sucks not up sap from thence , it may be as well fruitful with evil as with good , and bring forth bitter fruit as well as sweet . If we would indeed have our Knowledge thrive and flourish , we must water the tender plants of it with Holiness . When Zoroaster's Scholars asked him what they should doe to get winged Souls , such as might soar aloft in the bright beams of Divine Truth , he bids them bathe themselves in the waters of Life : they asking what they were ; he tells them , the four Cardinal Vertues , which are the four Rivers of Paradise . It is but a thin , aiery knowledge that is got by meer Speculation , which is usher'd in by Syllogisms and Demonstrations ; but that which springs forth from true Goodness , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Origen speaks , it brings such a Divine light into the Soul , as is more clear and convincing then any Demonstration . The reason why , notwithstanding all our acute reasons and subtile disputes , Truth prevails no more in the world , is , we so often disjoyn Truth and true Goodness , which in themselves can never be disunited ; they grow both from the same Root , and live in one another . We may , like those in Plato's deep pit with their faces bended downwards , converse with Sounds and Shadows ; but not with the Life and Substance of Truth , while our Souls remain defiled with any vice or lusts . These are the black Lethe-lake which drench the Soules of men : he that wants true Vertue , in heavn's Logick is blind , and cannot see afar off . Those filthy mists that arise from impure and terrene minds , like an Atmospheare , perpetually encompass them , that they cannot see that Sun of Divine Truth that shines about them , but never shines into any unpurged Souls ; the darkness comprehends it not , the foolish man understands it not . All the Light and Knowledge that may seem sometimes to rise up in unhallowed mindes , is but like those fuliginous flames that arise up from our culinary fire , that are soon quench'd in their own smoak ; or like those foolish fires that fetch their birth from terrene exudations , that doe but hop up & down , and flit to and fro upon the surface of this earth where they were first brought forth ; and serve not so much to enlighten , as to delude us ; nor to direct the wandring traveller into his way , but to lead him farther out of it . While we lodge any filthy vice in us , this will be perpetually twisting up it self into the thread of our finest-spun Speculations ; it will be continually climbing up into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Hegemonicall powers of the Soul , into the bed of Reason , and defile it : like the wanton Ivie twisting it self about the Oak , it will twine about our Judgments and Understandings , till it hath suck'd out the Life and Spirit of them . I cannot think such black oblivion should possess the Mindes of some as to make them question that Truth which to Good men shines as bright as the Sun at noon-day , had they not foully defil'd their own Souls with some hellish vice or other , how fairly soever it may be they may dissemble it . There is a benumming Spirit , a congealing Vapour that ariseth from Sin and Vice , that will stupifie the senses of the Soul ; as the Naturalists say there is from the Torpedo that smites the senses of those that approach to it . This is that venemous Solanum , that deadly Nightshade , that derives its cold poyson into the Understandings of men . Such as Men themselves are , such will God himself seem to be . It is the Maxim of most wicked men , That the Deity is some way or other like themselves : their Souls doe more then whisper it , though their lips speak it not ; and though their tongues be silent , yet their lives cry it upon the house-tops , & in the publick streets . That Idea which men generally have of God is nothing else but the picture of their own Complexion : that Archetypall notion of him which hath the supermacie in their mindes , is none else but such an one as hath been shap'd out according to some pattern of themselves ; though they may so cloathe and disguise this Idol of their own , when they carry it about in a pompous Procession to expose it to the view of the world , that it may seem very beautiful , and indeed any thing else rather then what it is . Most men ( though it may be they themselves take no great notice of it ) like that dissembling Monk , doe aliter sentire in Scholis , aliter in Musaeis , are of a different judgment in the Schools from what they are in the retirements of their private closets . There is a double head , as well as a double heart . Mens corrupt hearts will not suffer their notions and conceptions of divine things to be cast into that form that an higher Reason , which may sometime work within them , would put them into . I would not be thought all this while to banish the belief of all Innate notions of Divine Truth : but these are too often smother'd , or tainted with a deep dye of mens filthy lusts . It is but lux sepulta in opaci materia , light buried and stifled in some dark body , from whence all those colour'd , or rather discolour'd , notions and apprehensions of divine things are begotten . Though these Common notions may be very busie somtimes in the vegetation of divine Knowledge ; yet the corrupt vices of men may so clog , disturb and overrule them , ( as the Naturalists say this unruly and masterless matter doth the natural forms in the formation of living creatures ) that they may produce nothing but Monsters miserably distorted & misshapen . This kind of Science , as Plotinus speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , companying too familiarly with Matter , and receiving and imbibing it into it selfe , changeth its shape by this incestuous mixture . At best , while any inward lust is harboured in the minds of men , it will so weaken them , that they can never bring forth any masculine or generous knowledge ; as Aelian observes of the Stork , that if the Night-owle chanceth to sit upon her eggs , they become presently as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all incubation rendred impotent and ineffectual . Sin and lust are alway of an hungry nature , and suck up all those vital affections of mens Souls which should feed and nourish their Understandings . What are all our most sublime Speculations of the Deity , that are not impregnated with true Goodness , but insipid things that have no tast nor life in them , that do but swell like empty froath in the souls of men ? They doe not feed mens souls , but onely puffe them up & fill them with Pride , Arrogance and Contempt and Tyrannie towards those that cannot well ken their subtile Curiosities : as those Philosophers that Tully complains of in his times , qui disciplinā suam ostentationē scientiae , non legem vitae , putabant , which made their knowledge onely matter of ostentation , to venditate and set off themselves , but never caring to square and govern their lives by it . Such as these doe but Spider-like take a great deal of pains to spin a worthless web out of their own bowels , which will not keep them warm . These indeed are those silly Souls that are ever learning , but never come to the knowledge of the Truth . They may , with Pharaoh's lean kine , eat up and devoure all Tongues and Sciences , and yet when they have done , still remain lean and ill-favour'd as they were at first-Jejune and barren Speculations may be hovering and fluttering up and down about Divinity , but they cannot settle or fix themselves upon it : they unfold the Plicatures of Truth 's garment , but they cannot behold the lovely face of it . There are hidden Mysteries in Divine Truth , wrapt up one within another , which cannot be discern'd but onely by divine Epoptists . We must not think we have then attained to the right knowledge of Truth , when we have broke through the outward Shell of words & phrases that house it up ; or when by a Logical Analysis we have found out the dependencies and coherencies of them one with another ; or when , like stout champions of it , having well guarded it with the invincible strength of our Demonstration , we dare stand out in the face of the world , and challenge the field of all those that would pretend to be our Rivalls . We have many Grave and Reverend Idolaters that worship Truth onely in the Image of their own Wits ; that could never adore it so much as they may seem to doe , were it any thing else but such a Form of Belief as their own wandring speculations had at last met together in , were it not that they find their own image and superscription upon it . There is a knowing of the truth as it is in Jesus , as it is in a Christ-like nature , as it is in that sweet , mild , humble , and loving Spirit of Jesus , which spreads itself like a Morning-Sun upon the Soules of good men , full of light and life . It profits litle to know Christ himself after the flesh ; but he gives his Spirit to good men , that searcheth the deep things of God. There is an inward beauty , life and loveliness in Divine Truth , which cannot be known but onely then when it is digested into life and practice . The Greek Philosopher could tell those high-soaring Gnosticks that thought themselves no less then Jovis alites , that could ( as he speaks in the Comedy ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and cried out so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , look upon God , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Without Vertue and real Goodness God is but a name , a dry and empty Notion . The profane sort of men , like those old Gentile Greeks , may make many ruptures in the walls of God's Temple , and break into the holy ground , but yet may finde God no more there then they did . Divine Truth is better understood , as it unfolds itself in the purity of mens hearts and lives , then in all those subtil Niceties into which curious Wits may lay it forth . And therefore our Saviour , who is the great Master of it , would not , while he was here on earth , draw it up into any Systeme or Body , nor would his Disciples after him ; He would not lay it out to us in any Canons or Articles of Belief , not being indeed so careful to stock and enrich the World with Opinions and Notions , as with true Piety , and a Godlike pattern of purity , as the best way to thrive in all spiritual understanding . His main scope was to promote an Holy life , as the best and most compendious way to a right Belief . He hangs all true acquaintance with Divinity upon the doing Gods will , If any man will doe his will , he shall know of the doctrine , whether it be of God. This is that alone which will make us , as S. Peter tells us , that we shall not be barren nor unfruitful in the knowledge of our Lord and Saviour . There is an inward sweetness and deliciousness in divine Truth , which no sensual minde can tast or rellish : this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that natural man that savours not the things of God. Corrupt passions and terrene affections are apt of their own nature to disturb all serene thoughts , to precipitate our Judgments , and warp our Understandings . It was a good Maxime of the old Jewish Writers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit dwells not in terrene and earthly passions . Divinity is not so well perceiv'd by a subtile wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by a purified sense , as Plotinus phraseth it . Neither was the antient Philosophy unacquainted with this Way and Method of attaining to the knowledge of Divine things ; and therefore * Aristotle himself thought a Young man unfit to meddle with the grave precepts of Morality , till the heat and violent precipitancy of his youthful affections was cool'd and moderated . And it is observed of Pythagoras , that he had several waies to try the capacity of his Scholars , and to prove the sedateness and Moral temper of their minds , before he would entrust them with the sublimer Mysteries of his Philosophy . The Platonists were herein so wary and solicitous , that they thought the Mindes of men could never be purg'd enough from those earthly dregs of Sense and Passion , in which they were so much steep'd , before they could be capable of their divine Metaphysicks : and therefore they so much solicite a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are wont to phrase it , a separation from the Body , in all those that would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Socrates speaks , that is indeed , sincerely understand Divine Truth ; for that was the scope of their Philosophy . This was also intimated by them in their defining Philosophy to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Meditation of Death ; aiming herein at onely a Moral way of dying , by loosening the Soul from the Body and this Sensitive life ; which they thought was necessary to a right Contemplation of Intelligible things : and therefore besides those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Souls of men were to be separated from sensuality and purged from fleshly filth , they devised a further way of Separation more accommodated to the condition of Philosophers , which was their Mathemata , or Mathematical Contemplations , whereby the Souls of men might farther shake off their dependency upon Sense , and learn to go as it were alone , without the crutch of any Sensible or Material thing to support them ; and so be a little inur'd , being once got up above the Body , to converse freely with Immaterial natures , without looking down again and falling back into Sense . Besides many other waies they had , whereby to rise out of this dark Body ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are wont to call them , several steps and ascents out of this miry cave of mortality , before they could set any sure footing with their Intellectual part in the land of Light and Immortal Being . And thus we should pass from this Topick of our Discourse , upon which we have dwelt too long already , but that before we quite let it goe , I hope we may fairly make this use of it farther ( besides what we have openly driven at all this while ) which is , To learn not to devote or give up our selves to any private Opinions or Dictates of men in matters of Religion , nor too zealously to propugne the Dogmata of any Sect. As we should not like rigid Censurers arraign & condemn the Creeds of other men which we comply not with , before a full & mature understanding of them , ripened not onely by the natural sagacity of our own Reasons , but by the benign influence of holy and mortified Affection : so neither should we over-hastily credere in fidem alienam , subscribe to the Symbols and Articles of other men . They are not alwaies the Best men that blot most paper ; Truth is not , I fear , so Voluminous , nor swells into such a mighty bulk as our Books doe . Those mindes are not alwaies the most chast that are most parturient with these learned Discourses , which too often bear upon them a foule stain of their unlawfull propagation . A bitter juice of corrupt affections may sometimes be strain'd into the inke of our greatest Clerks , their Doctrines may tast too sowre of the cask they come through . We are not alwaies happy in meeting with that wholsome food ( as some are wont to call the Doctrinal-part of Religion ) which hath been dress'd out by the cleanest hands . Some men have too bad hearts to have good heads : they cannot be good at Theorie who have been so bad at the Practice , as we may justly fear too many of those from whom we are apt to take the Articles of our Belief have been . Whilst we plead so much our right to the patrimony of our Fathers , we may take too fast a possession of their Errors as well as of their sober opinions . There are Idola specûs , Innate Prejudices , and deceitfull Hypotheses , that many times wander up and down in the Mindes of good men , that may flie out from them with their graver determinations . We can never be well assur'd what our Traditional Divinity is ; nor can we securely enough addict our selves to any Sect of men . That which was the Philosopher's motto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we may a little enlarge , and so fit it for an ingenuous pursuer after divine Truth : He that will finde Truth , must seek it with a free judgment , and a sanctified minde : he that thus seeks , shall finde ; he shall live in Truth , and that shall live in him ; it shall be like a stream of living waters issuing out of his own Soule ; he shall drink of the waters of his own cisterne , and be satisfied ; he shall every morning finde this Heavenly Manna lying upon the top of his own Soule , and be fed with it to eternal life ; he will finde satisfaction within , feeling himself in conjunction with Truth , though all the World should dispute against him . SECTION II. AND thus I should again leave this Argument , but that perhaps we may all this while have seemed to undermine what we intend to build up . For if Divine Truth spring onely up from the Root of true Goodness ; how shall we ever endeavour to be good , before we know what it is to be so ? or how shall we convince the gainsaying world of Truth , unless we could also inspire Vertue into it ? To both which we shall make this Reply , That there are some Radical Principles of Knowledge that are so deeply sunk into the Souls of men , as that the Impression cannot easily be obliterated , though it may be much darkned . Sensual baseness doth not so grosly sully and bemire the Souls of all Wicked men at first , as to make them with Diagoras to deny the Deity , or with Protagoras to doubt of , or with Diodorus to question the Immortality of Rational Souls . Neither are the Common Principles of Vertue so pull'd up by the roots in all , as to make them so dubious in stating the bounds of Vertue and Vice as Epicurus was , though he could not but sometime take notice of them . Neither is the Retentive power of Truth so weak and loose in all Scepticks , as it was in him , who being well scourg'd in the streets till the blood ran about him , question'd when he came home , whether he had been beaten or not . Arrianus hath well observed , That the Common Notions of God and Vertue imprest upon the Souls of men , are more clear and perspicuous then any else ; and that if they have not more certainty , yet have they more evidence , and display themselves with less difficulty to our Reflexive Faculty then any Geometrical Demonstrations : and these are both availeable to prescribe out waies of Vertue to mens own souls , and to force an acknowledgment of Truth from those that oppose , when they are well guided by a skilfull hand . Truth needs not any time flie from Reason , there being an Eternal amitie between them . They are onely some private Dogmata , that may well be suspected as spurious and adulterate , that dare not abide the tryall thereof . And this Reason is not every where so extinguish'd , as that we may not by that enter into the Souls of men . What the Magnetical virtue is in these earthly Bodies , that Reason is in mens Mindes , which when it is put forth , draws them one to another . Besides in wicked men there are sometimes Distasts of Vice , and Flashes of love to Vertue ; which are the Motions which spring from a true Intellect , and the faint struglings of an Higher life within them , which they crucifie again by their wicked Sensuality . As Truth doth not alwaies act in good men , so neither doth Sense alwaies act in wicked men : they may sometimes have their lucida intervalla , their sober fits ; and a Divine spirit blowing and breathing upon them may then blow up some live sparks of true Understanding within them ; though they may soon endeavour to quench them again , and to rake them up in the ashes of their own earthly thoughts . All this , and more that might be said upon this Argument , may serve to point out the VVay of Vertue . We want not so much Means of knowing what we ought to doe , as Wills to doe that which we may know . But yet all that Knowledge which is separated from an inward acquaintance with Vertue and Goodness , is of a far different nature from that which ariseth out of a true living sense of them , which is the best discerner thereof , and by which alone we know the true Perfection , Sweetness , Energie , and Loveliness of them , and all that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which can no more be known by a naked Demonstration , then Colours can be perceived of a blinde man by any Definition or Description which he can hear of them . And further , the clearest and most distinct Notions of Truth that shine in the Souls of the common sort of men , may be extreamly clouded , if they be not accompanied with that answerable practice that might preserve their integrity : These tender Plants may soon be spoyl'd by the continual droppings of our corrupt affections upon them ; they are but of a weak and feminine nature , and so may be sooner deceived by that wily Serpent of Sensuality that harbours within us . While the Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full of the Body , while we suffer those Notions and Common Principles of Religion to lie asleep within us ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the power of an Animal life , will be apt to incorporate and mingle it self with them ; and that Reason that is within us , as Plotinus hath well express'd it , becomes more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it will be infected with those evil Opinions that arise from our Corporeal life . The more deeply our Souls dive into our Bodies , the more will Reason and Sensuality run one into another , and make up a most dilute , unsavourie , and muddie kinde of Knowledge . We must therefore endeavour more and more to withdraw our selves from these Bodily things , to set our Souls as free as may be from its miserable slavery to this base Flesh : we must shut the Eyes of Sense , and open that brighter Eye of our Understandings , that other Eye of the Soul , as the Philosopher calls our Intellectual Faculty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which indeed all have , but few make use of it . This is the way to see clearly ; the light of the Divine World will then begin to fall upon us , and those sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those pure Coruscations of Immortal and Ever-living Truth will shine out into us , and in Gods own light shall we behold him . The fruit of this Knowledge will be sweet to our tast , and pleasant to our palates , sweeter then the hony or the hony-comb . The Priests of Mercury , as Plutarch tells us , in the eating of their holy things , were wont to cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sweet is Truth . But how sweet and delicious that Truth is which holy and heaven-born Souls feed upon in their mysterious converses with the Deity , who can tell but they that tast it ? When Reason once is raised by the mighty force of the Divine Spirit into a converse with God , it is turn'd into Sense : That which before was onely Faith well built upon sure Principles , ( for such our Science may be ) now becomes Vision . We shall then converse with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas before we convers'd with him onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our Discursive faculty , as the Platonists were wont to distinguish . Before we laid hold on him onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a strugling , Agonistical , and contentious Reason , hotly combating with difficulties and sharp contests of divers opinions , & labouring in it self , in its deductions of one thing from another ; we shall then fasten our minds upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with such a serene Understanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such an Intellectual calmness and serenity as will present us with a blissful , steady , and invariable sight of him . SECTION III. AND now if you please , setting aside the Epicurean herd of Brutish men , who have drowned all their own sober Reason in the deepest Lethe of Sensuality , we shall divide the rest of Men into these Four ranks , according to that Method which Simplicius upon Epictetus hath already laid out to us , with a respect to a Fourfold kinde of Knowledge , which we have all this while glanced at . The First whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , if you will , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Complex and Multifarious man that is made up of Soul & Body , as it were by a just equality and Arithmetical proportion of Parts and Powers in each of them . The knowledge of these men I should call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch's phrase ; a Knowledge wherein Sense and Reason are so twisted up together , that it cannot easily be unravel'd , and laid out into its first principles . Their highest Reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complying with their senses , and both conspire together in vulgar opinion . To these that Motto which the Storcks have made for them may very well agree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their life being steer'd by nothing else but Opinion and Imagination . Their higher notions of God and Religion are so entangled with the Birdlime of fleshly Passions and mundane Vanity , that they cannot rise up above the surface of this dark earth , or easily entertain any but earthly conceptions of heavenly things . Such Souls as are here lodg'd , as Plato speaks , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavy behinde , and are continually pressing down to this world's centre : and though , like the Spider , they may appear sometime moving up and down aloft in the aire , yet they doe but sit in the loome , and move in that web of their own gross fansies , which they fasten and pin to some earthly thing or other . The Second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The man that looks at himself as being what he is rather by his Soul then by his Body ; that thinks not fit to view his own face in any other Glass but that of Reason and Understanding ; that reckons upon his Soul as that which was made to rule , his Body as that which was born to obey , and like an handmaid perpetually to wait upon his higher and nobler part . And in such an one the Communes notitiae , or common Principles of Vertue and Goodness , are more clear and steady . To such an one we may allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more clear and distinct Opinions , as being already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a Method or course of Purgation , or at least fit to be initiated into the Mysteria minora the lesser Mysteries of Religion . For though these Innate notions of Truth may be but poor , empty , and hungry things of themselves , before they be fed and fill'd with the practice of true Vertue ; yet they are capable of being impregnated , and exalted with the Rules and Precepts of it . And therefore the Stoick suppos'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the doctrine of Political and Moral vertues was fit to be delivered to such as these ; and though they may not be so well prepared for Divine Vertue ( which is of an higher Emanation ) yet they are not immature for Humane , as having the Seeds of it already within themselves , which being water'd by answerable practice , may sprout up within them . The Third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He whose Soule is already purg'd by this lower sort of Vertue , and so is continually flying off from the Body and Bodily passion , and returning into himself . Such in S. Peter's language are those who have escaped the pollutions which are in the world through lust . To these we may attribute a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lower degree of Science , their inward sense of Vertue and moral Goodness being far transcendent to all meer Speculative opinions of it . But if this Knowledge settle here , it may be quickly apt to corrupt . Many of our most refined Moralists may be , in a worse sense then Plotinus means , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full with their own pregnancy ; their Souls may too much heave and swell with the sense of their own Vertue and Knowledge : there may be an ill Ferment of Self-love lying at the bottome , which may puffe it up the more with Pride , Arrogance , and Self-conceit . These forces with which the Divine bounty supplies us to keep a stronger guard against the evil Spirit , may be abus'd by our own rebellious Pride , enticing of them from their allegiance to Heaven , to strengthen it self in our Souls , and fortifie them against Heaven : like that supercilious Stoick , who when he thought his Minde well arm'd and appointed with Wisdome and Vertue , cry'd out , Sapiens contendet cum ipso Jove de felicitate . They may make an aiery heaven of these , and wall it about with their own Self-flattery , and then sit in it as Gods , as Cosroes the Persian king was sometime laughed at for enshrining himself in a Temple of his own . And therefore if this Knowledge be not attended with Humility and a deep sense of Self-penury and Self-emptiness , we may easily fall short of that True Knowledge of God which we seem to aspire after . We may carry such an Image and Species of our Selves constantly before us , as will make us lose the clear sight of the Divinity , and be too apt to rest in a meer Logical life ( it's Simplicius his expression ) without any true participation of the Divine life , if we doe not ( as many doe , if not all , who rise no higher ) relapse and slide back by vain-glory , popularity , or such like vices , into some mundane and externall Vanity or other . The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The true Metaphysical and Contemplative man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who running and shooting up above his own Logical or Self-rational life , pierceth into the Highest life : Such a one , who by Universal Love and Holy affection abstracting himself from himselfe , endeavours the nearest Union with the Divine Essence that may be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plotinus speaks ; knitting his owne centre , if he have any , unto the centre of Divine Being . To such an one the Platonists are wont to attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Divine wisedome , powerfully displaying it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Intellectual life , as they phrase it . Such a Knowledge they say is alwaies pregnant with Divine Vertue , which ariseth out of an happy Union of Souls with God , and is nothing else but a living Imitation of a Godlike prefection drawn out by a strong servent love of it . This Divine Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. as Plotinus speaks , makes us amorous of Divine beauty , beautifull and lovely ; and this Divine Love and Purity reciprocally exalts Divine Knowledge ; both of them growing up together like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Pausanias sometimes speaks of . Though by the Platonists leave such a Life and Knowledge as this is , peculiarly belongs to the true and sober Christian who lives in Him who is Life it self , and is enlightned by Him who is the Truth it self , and is made partaker of the Divine Unction , and knoweth all things , as S. John speaks . This Life is nothing else but God's own breath within him , and an Infant-Christ ( if I may use the expression ) formed in his Soul , who is in a sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shining forth of the Father's glory . But yet we must not mistake , this Knowledge is but here in its Infancy ; there is an higher knowledge or an higher degree of this knowledge that doth not , that cannot , descend upon us in these earthly habitations . We cannot here see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Speculo lucido ; here we can see but in a glass , and that darkly too . Our own Imaginative Powers , which are perpetually attending the highest acts of our Souls , will be breathing a grosse dew upon the pure Glasse of our Understandings , and so fully and besmear it , that we cannot see the Image of the Divinity sincerely in it . But yet this Knowledge being a true heavenly fire kindled from God's own Altar , begets an undaunted Courage in the Souls of Good men , & enables them to cast a holy Scorn upon the poor petty trash of this Life in comparison with Divine things , and to pitty those poor brutish Epicureans that have nothing but the meer husks of fleshly pleasure to feed themselves with . This Sight of God makes pious Souls breath after that blessed time when Mortality shall be swallowed up of Life , when they shall no more behold the Divinity through those dark Mediums that eclipse the blessed Sight of it . A SHORT DISCOURSE OF SUPERSTITION . Clem. Alexandr . in Admon . ad Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierocles in Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lactantius de Vero cultu . Hic verus est cultus , in quo mens colentis seipsam Deo immaculatam victimam sistit . Ibid. Nihil Sancta & singularis illa Majestas aliud ab homine desiderat , quam solam innocentiam : quam siquis obtulerit Deo , satis piè , satis religiosè litavit . The Contents of the ensuing Discourse . The true Notion of Superstition well express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. an over-timorous and dreadful apprehension of the Deity . A false Opinion of the Deity the true Cause and Rise of Superstition . Superstition is most incident to such as Converse not with the Goodness of God , or are conscious to themselves of their own unlikeness to him . Right apprehensions of God beget in man a Nobleness and Freedome of Soul. Superstition , though it looks upon God as an angry Deity , yet it counts him easily pleas'd with flattering Worship . Apprehensions of a Deity and Guilt meeting together are apt to excite Fear . Hypocrites to spare their Sins seek out waies to compound with God. Servile and Superstitious Fear is encreased by Ignorance of the certain Causes of Terrible Effects in Nature , &c. as also by frightful Apparitions of Ghosts and Spectres . A further Consideration of Superstition as a Composition of Fear and Flattery . A fuller Definition of Superstition , according to the Sense of the Ancients . Superstition doth not alwaies appear in the same Form , but passes from one Form to another , and sometimes shrouds it self under Forms seemingly Spiritual and more refined . Of SUPERSTITION . HAving now done with what we propounded as a Preface to our following Discourses , we should now come to treat of the main Heads and Principles of Religion . But before we doe that , perhaps it may not be amiss to inquire into some of those Anti-Deities that are set up against it , the chief whereof are ATHEISM and SUPERSTITION ; which indeed may seeme to comprehend in them all kind of Apostasy and Praevarication from Religion . We shall not be over-curious to pry into such foule and rotten carkasses as these are too narrowly , or to make any subtile Anatomy of them ; but rather enquire a litle into the Original and Immediate Causes of them ; because it may be they may be nearer of kin then we ordinarily are aware of , while we see their Complexions to be so vastly different the one from the other . And first of all for SUPERSTITION ( to lay aside our Vulgar notion of it which much mistakes it ) it is the same with that Temper of Mind which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for so Tully frequently translates that word , though not so fitly and emphatically as he hath done some others : ) It imports an overtimorous and dreadfull apprehension of the Deity ; and therefore with Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Idolater , and also one that is very prompt to * worship the Gods , but withall fearfull of them . And therefore the true Cause and Rise of Superstition is indeed nothing else but a false opinion of the Deity , that renders him dreadfull and terrible , as being rigorous and imperious ; that which represents him as austere and apt to be angry , but yet impotent , and easy to be appeased again by some flattering devotions , especially if performed with sanctimonious shewes and a solemn sadness of Mind . And I wish that that Picture of God which some Christians have drawn of him , wherein Sowreness and Arbitrariness appear so much , doth not too much resemble it . According to this sense Plutarch hath well defined it in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a strong passionate Opinion , and such a Supposition as is productive of a fear debasing and terrifying a man with the representation of the Gods as grievous and hurtfull to Mankind . Such men as these converse not with the Goodness of God , and therefore they are apt to attribute their impotent passions and peevishness of Spirit to him . Or it may be because some secret advertisements of their Consciences tell them how unlike they themselves are to God , and how they have provoked him ; they are apt to be as much displeased with him as too troublesome to them , as they think he is displeased with them . They are apt to count this Divine Supremacy as but a piece of Tyranny that by its Soveraign Will makes too great encroachments upon their Liberties , and that which will eat up all their Right and Property ; and therefore are slavishly afraid of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fearing Heaven's Monarchy as a severe and churlish Tyranny from which they cannot absolve themselves , as the same Author speaks : and therefore he thus discloseth the private whisperings of their minds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the broad gates of hell are opened , the rivers of fire and Stygian inundations run down as a swelling flood , there is thick darkness crouded together , dreadfull and gastly Sights of Ghosts screeching and howling , Judges and tormentors , deep gulfes and Abysses full of infinite miseries . Thus he . The Prophet Esay gives us this Epitome of their thoughts , chap. 33. The Sinners in Zion are afraid , fearfullness hath surprized the hypocrites : who shall dwell with the devouring fire ? who shall dwell with everlasting burnings ? Though I should not dislike these dreadful & astonishing thoughts of future torment , which I doubt even good men may have cause to press home upon their own spirits , while they find Ingenuity less active , the more to restrain sinne ; yet I think it litle commends God , and as little benefits us , to fetch all this horror & astonishment from the Contemplations of a Deity , which should alwayes be the most serene and lovely : our apprehensions of the Deity should be such as might ennoble our Spirits , and not debase them . A right knowledge of God would beget a freedome & Liberty of Soul within us , and not servility ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plutarch hath well observ'd ; our thoughts of a Deity should breed in us hopes of Vertue , and not gender to a spirit of bondage . But that we may pass on . Because this unnaturall resemblance of God as an angry Deity in impure minds , should it blaze too furiously , like the Basilisk would kill with its looks ; therefore these Painters use their best arts a little to sweeten it , and render it less unpleasing . And those that fancy God to be most hasty and apt to be displeased , yet are ready also to imagine him so impotently mutable , that his favour may be won again with their uncouth devotions , that he will be taken with their formall praises , and being thirsty after glory and praise & solemn addresses , may , by their pompous furnishing out all these for him , be won to a good liking of them : and thus they represent him to themselves * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And therefore Superstition will alwaies abound in these things whereby this Deity of their own , made after the similitude of men , may be most gratified , slavishly crouching to it . We will take a view of it in the words of Plutarch , though what refers to the Jews , if it respects more their Rites then their Manners , may seem to contain too hasty a censure of them . Superstition brings in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wallowings in the dust , tumblings in the mire , observations of Sabbaths , prosternations , uncouth gestures , & strange rites of worship . Superstition is very apt to think that Heaven may be bribed with such false-hearted devotions ; as Porphyrie hath well explain'd it by this , that it is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an apprehension that a man may corrupt and bribe the Deity : which ( as he there observes ) was the Cause of all those bloudy sacrifices , and of some inhumane ones among the Heathen , men imagining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like him in the Prophet that thought by the fruit of his body and the firstlings of his flock to expiate the sinne of his Soul. Micah 6. But it may be we may seeme all this while to have made too Tragicall a Description of Superstition ; and indeed our Author whom we have all this while had recourse to seemes to have set it forth , as anciently Painters were wont to doe those pieces in which they would demonstrate most their own skill ; they would not content themselves with the shape of one Body onely , but borrowed severall parts from severall Bodies as might most fit their design and fill up the picture of that they desired chiefly to represent . Superstition it may be looks not so foul and deformed in every Soul that is dyed with it , as he hath there set it forth , nor doth it every where spread it self alike : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shrowds it self under the name of Religion , wil variously discover it self as it is seated in Minds of a various temper , and meets with variety of matter to exercise it self about . We shall therefore a little further inquire into it , and what the Judgments of the soberest men anciently were of it ; the rather for that a learned Author of our own seems unwilling to own that Notion of it which we have hitherto out of Plutarch and others contended for ; who though he hath freed it from that gloss which the late Ages have put upon it , yet he may seem to have too strictly confined it to a Cowardly Worship of the ancient Gentile Daemons , as if Superstition and Polytheism were indeed the same thing , whereas Polytheism or Daemon-worship is but one branch of it : which was partly observed by the learned Casaubon in his Notes upon that Chapter of Theophrastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where it is describ'd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he thus interprets , Theophrastus voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Deos & Daemones complexus est , & quicquid divinitatis esse particeps malesana putavit antiquitas . And in this sense it was truly observed by Petronius Arbiter , Primus in orbe Deos fecit Timor — The whole progeny of the ancient Daemons , at least in the Minds of the Vulgar , sprung out of Fear , and were supported by it : though notwithstanding , this Fear , when in a Being void of all true sense of Divine goodness , hath not escaped the censure of Superstition in Varro's judgment , whose Maxim it was , as S. Austin tells us , Deum à religioso vereri , à superstitioso timeri : which distinction Servius seems to have made use of in his Comment upon Virgil , Aeneid . 6. where the Poet describing the torments of the wicked in hell , he runs out into an Allegorical exposition of all , it may be too much in favour of Lucretius whom he there magnifies . His words are these , Ipse etiam Lucretius dicit per eos super quos jamjam casurus imminet lapis , Superstitiosos significari , qui inaniter semper verentur , & de Diis & Coelo & locis superioribus malè opinantur ; nam Religiosi sunt qui per reverentiam timent . But that we may the more fully unfold the Nature of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Effects of it , which are not alwaies of one sort , we shall first premise something concerning the Rise of it . The Common Notions of a Deity , strongly rooted in Mens Souls , and meeting with the apprehensions of Guiltiness , are very apt to excite this Servile fear : and when men love their own filthy lusts , that they may spare them , they are presently apt to contrive some other waies of appeasing the Deity and compounding with it . Unhallowed minds , that have no inward foundations of true Holiness to fix themselves upon , are easily shaken and tossed from all inward peace and tranquillity : and as the thoughts of some Supreme power above them seize upon them , so they are struck with the lightning thereof into inward affrightments , which are further encreas'd by a vulgar observation of those strange , stupendious and terrifying Effects in Nature , whereof they can give no certain reason , as Earthquakes , Thundrings and Lightnings , blazing Comets and other Meteors of a like Nature , which are apt to terrifie those especially who are already unsetled and chased with an inward sense of guilt , and , as Seneca speaks , inevitabilem metum ut supra nos aliquid timeremus incutiunt . Petronius Arbiter hath well described this business for us , Primus in orbe Deos fecit Timor , ardua coelo Fulmina cum caderent , discussaque moenia flammis , Atque ictus flagraret Athos — From hence it was that the Libri fulgurales of the Romanes , and other such like Volumes of Superstition , swelled so much , and that the pulvinaria Deorum were so often frequented , as will easily appear to any one a litle conversant in Livy , who every where sets forth this Devotion so largely , as if he himself had been too passionately in love with it . And though as the Events in Nature began sometimes to be found out better by a discovery of their immediate Natural Causes , so some particular pieces of Superstitious Customs were antiquated and grown out of date , ( as is well observ'd concerning those Charms and Februations anciently in use upon the appearing of an Eclipse , and some others ) yet often affrights and horrours were not so easily abated , while they were unacquainted with the Deity , and with the other mysterious Events in Nature , which begot those Furies & unlucky Empusas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the weak minds of men . To all which we may adde the frequent Spectres and frightfull Apparitions of Ghosts and Mormos : all which extorted such a kind of Worship from them as was most correspondent to such Causes of it . And those Rites and Ceremonies which were begotten by Superstition , were again the unhappy Nurses of it ; such as are well described by Plutarch in his De defect , Oracul . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Feasts and Sacrifices , as likewise observations of unlucky and fatall dayes , celebrated with eating of raw things , lacerations , fastings , and howlings , and many times filthy Speeches in their sacred rites , and frantick behaviour . But as we insinuated before , This Root of Superstition diversely branched forth it self , sometimes into Magick and Exorcismes , other times into Paedanticall Rites and idle observations of Things and Times , as Theophrastus hath largely set them forth in his Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in others it displayed itself in inventing as many new Deities as there were severall Causes from whence their affrights proceeded , and finding out many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropriate to them , as supposing they ought to be worshipt cum sacro horrore . And hence it is that we hear of those inhumane and Diabolicall sacrifices called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , frequent among the old Heathens ( as among many others Porphyry in his De abstinentia hath abundantly related ) and of those dead mens bones which our Ecclesiastick Writers tell us were found in their Temples at the demolishing of them . Sometimes it would express itself in a prodigall way of sacrificing , for which Ammianus Marcellinus ( an heathen Writer , but yet one who seems to have been well pleased with the simplicity and integrity of Christian Religion ) taxeth Julian the Emperour for Superstition . Julianus , Superstitiosus magis quam legitimus sacrorum observator , innumeras sine parsimonia pecudes mactans , ut aestimaretur , si revertisset de Parthis , boves jam defuturos : like that Marcus Caesar , of whom he relates this common proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides many other ways might be named wherein Superstition might occasionally shew it self . All which may best be understood , if we consider it a little in that Composition of Fear and Flattery which before we intimated : and indeed Flattery is most incident to base and slavish minds ; and where the fear and jealousy of a Deity disquiet à wanton dalliance with sin , and disturb the filthy pleasure of Vice , there this fawning and crouching disposition will find out devices to quiet an angry conscience within , and an offended God without , ( though as men grow more expert in this cunning , these fears may in some degree abate . ) This the ancient Philosophy hath well taken notice of , and therefore well defin'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and useth these terms promiscuously . Thus we find Max. Tyrius in his Dissert . 4. concerning the difference between a Friend and a Flatterer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The sense whereof is this , The Pious man is God's friend , the Superstitious is a flatterer of God : and indeed most happy and blest is the condition of the Pious Man , God's friend ; but right miserable & sad is the state of the Superstitious . The Pious man , emboldned by a good Conscience and encouraged by the sense of his integrity , comes to God without fear and dread : but the Superstitious being sunk and deprest through the sense of his own wickedness , comes not without much fear , being void of all hope and confidence , and dreading the Gods as so many Tyrants . Thus Plato also sets forth this Superstitious temper , though he mentions it not under that name , but we may know it by a property he gives of it , viz. to collogue with Heaven , Lib. 10. de Legibus ; where he distinguisheth of Three kinds of Tempers in reference to the Deity , which he there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are , Totall Atheism , which he saies never abides with any man till his Old age ; and Partial Atheism , which is a Negation of Providence ; and a Third , which is a perswasion concerning the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they are easily wone by sacrifices and prayers , which he after explaines thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that with gifts unjust men may find acceptance with them . And this Discourse of Plato's upon these three kinds of Irreligious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simplicius seems to have respect to in his Comment upon Epictetus , cap. 38. which treats about Right Opinions in Religion ; & there having pursued the two former of them , he thus states the latter , which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the other two , as a conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quòd muneribus & donariis & stipis distributione à sententia deducuntur : such men making account by their devotions to draw the Deity to themselves , and winning the favour of Heaven , to procure such an indulgence to their lusts as no sober man on earth would give them ; they in the mean while not considering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Repentance , Supplications and Prayers , &c. ought to draw us nearer to God , not God nearer to us ; as in a ship , by fastning a Cable to a firm Rock , we intend not to draw the Rock to the Ship , but the Ship to the Rock . Which last passage of his is therefore the more worthy to be taken notice of , as holding out so large an Extent that this Irreligious temper is of , and of how subtil a Nature . This fond and gross dealing with the Deity was that which made the scoffing Lucian so much sport , who in his Treatise De sacrificiis tells a number of stories how the Daemons loved to be feasted , and where and how they were entertained , with such devotions which are rather used Magically as Charms and Spells for such as use them , to defend themselves against those Evils which their own Fears are apt perpetually to muster up , and to endeavour by bribery to purchase Heaven's favour and indulgence , as Juvenal speaks of the Superstitious Aegyptian , Illius lacrymae mentitaque munera praestant Ut veniam culpae non abnuat , ansere magno Scilicet & tenui popano corruptus Osiris . Though all this while I would not be understood to condemn too severely all servile fear of God , if it tend to make men avoid true wickedness , but that which settles upon these lees of Formality . To conclude , Were I to define Superstition more generally according to the ancient sense of it , I would call it Such an apprehension of God in the thoughts of men , as renders him grievous and burdensome to them , and so destroys all free and cheerfull converse with him ; begetting in the stead thereof a forc'd and jejune devotion , void of inward Life and Love. It is that which discovers it self Paedantically in the worship of the Deity , in any thing that makes up but onely the Body or outward Vesture of Religion ; though there it may make a mighty bluster : and because it comprehends not the true Divine good that ariseth to the Souls of men from an internall frame of Religion , it is therefore apt to think that all it 's insipid devotions are as so many Presents offered to the Deity and gratifications of him . How variously Superstition can discover & manifest itself , we have intimated before : To which I shall onely adde this , That we are not so well rid of Superstition , as some imagine when they have expell'd it out of their Churches , expunged it out of their Books and Writings , or cast it out of their Tongues , by making Innovations in names ( wherein they sometimes imitate those old Caunii that Herodotus speaks of , who that they might banish all the forrein Gods that had stollen in among them , took their procession through all their Country , beating & scourging the Aire along as they went ; ) No , for all this , Superstition may enter into our chambers , and creep into our closets , it may twine about our secret Devotions , & actuate our Formes of belief and Orthodox opinions , when it hath no place else to shroud itself or hide its head in ; we may think to flatter the Deity by these , and to bribe it with them , when we are grown weary of more pompous solemnities : nay it may mix it self with a seeming Faith in Christ ; as I doubt it doth now in too many , who laying aside all sober and serious care of true Piety , think it sufficient to offer up their Saviour , his Active and Passive Righteousness , to a severe and rigid Justice , to make expiation for those sins they can be willing to allow themselves in . A SHORT DISCOURSE OF ATHEISM . Job 21. 14 , 15. They say unto God , Depart from us ; for we desire not the knowledge of thy waies . What is the Almighty that we should serve him ? and what profit should we have if we pray unto him ? Plutarchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Contents of the ensuing Discourse . That there is a near Affinity between Atheism and Superstition . That Superstition doth not onely prepare the way for Atheism , but promotes and strengthens it . That Epicurism is but Atheism under a mask . A Confutation of Epicurus his Master-notion , together with some other pretences and Dogmata of his Sect. The true knowledge of Nature is advantageous to Religion . That Superstition is more tolerable then Atheism . That Atheism is both ignoble and uncomfortable . What low and unworthy Notions the Epicureans had concerning Man's Happiness : and What trouble they were put to How to define , and Where to place true Happinesse . A true belief of a Deity supports the Soul with a present Tranquillity and future Hopes . Were it not for a Deity , the World would be unhabitable . A SHORT DISCOURSE OF ATHEISM . WE have now done with what we intended concerning Superstition , and shall a little consider and search into the Pedigree of ATHEISM , which indeed hath so much affinity with Superstition that it may seem to have the same Father with it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Superstition could be well content there were no God to trouble or disquiet it , and Atheism thinks there is none . And as Superstition is engendred by a base opinion of the Deity as cruell and tyrannicall ( though it be afterwards brooded and hatcht by a slavish fear and abject thoughts ) so also is Atheism : and that sowre and ghastly apprehension of God , when it meets with more stout and surly Natures , is apt to enrage them , and cankering them with Malice against the Deity they so little brook , provokes them to fight against it and undermine the Notion of it ; as this Plastick Nature which intends to form Living creatures , when it meets with stubborn and unruly Matter , is fain to yield to it , and to produce that which answers not her own Idea ; whence the Signatures and impressions of Nature sometimes vary so much from that Seal that Nature would have stamp'd upon them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If these Melancholick Opinions and disquieting Fears of the Deity mould not the Minds of men into Devotion , as finding them too churlish and untameable to receive any such impressions ; they are then apt to exasperate men against it , and stir them up to contend with that Being which they cannot bear , and to destroy that which would deprive them of their own Liberty . These unreasonable fears of a Deity will alwaies be moving into Flattery or Wrath. Atheism could never have so easily crept into the world , had not Superstition made way and open'd a Back-door for it ; it could not so easily have banish'd the Belief of a Deity , had not that first accused and condemn'd it as destructive to the Peace of Mankind ; and therefore it hath alwaies justified and defended it self by Superstition : as Plutarch hath well exprest it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Superstition afforded the principle of Generation to Atheism , and afterwards furnish'd it with an Apology , which though it be neither true nor lovely , yet wants it not a specious pretence . And therefore Simplicius ( as we heard before ) calls the Notion of Superstition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as having an ill savour of Atheism in it , seeing ( as he gives an account of it ) it disrobes the Deity of true Majesty and Perfection , and represents it as weak and infirme , cloth'd with such fond , feeble and impotent passions as men themselves are . And Dionysius Longinus , that noble Rhetorician , fears not to challenge Homer as Atheisticall for his unsavoury language of the Gods , which indeed was only the Brat of his Superstition . If the Superstitious man thinks that God is altogether like himself ( which indeed is a character most proper to such ) the Atheist will soon say in his heart , There is no God ; and will judge it not without some appearance of Reason to be better there were none ; as Plutarch hath discours'd it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Were it not better for the Gaules and Scythians , not to have had any Notion , fansy or History of the Gods , then to think them such as delighted in the Blood of men offered up in sacrifices upon their Altars , as reckoning this the most perfect kind of Sacrifice and consummate Devotion ? For thus his words are to be translated in reference to those ancient Gauls and Scythians , whom almost all Histories testifie to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which horrid and monstrous Superstition was anciently very frequent among the Heathen , and was sharply taxed by Empedocles of old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — This made Lucretius cry out with so much indignation , when he took notice of Agamemnon's Diabolicall devotion in sacrificing his Daughter Iphigenia to make expiation at his Trojan Expedition , Tantum Relligio potuit suadere malorum . And indeed what sober man could brook such an esteem of himself as this blinde Superstition ( which overspread the Heathen world and ( I doubt ) is not sufficiently rooted out of the Christian ) fastned upon God himself ? which made Plutarch so much in defiance of it cry out , as willing almost to be an Atheist as to entertain the Vulgar Superstition , As for me ( saith he ) I had rather men should say that there is no such man nor ever was as Plutarch , then to say that he is or was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an inconstant fickle man , apt to be angry , and for every trifle revengefull , &c. as he goes on farther to expresse this Blasphemy of Superstition . But it may not be amisse to learn from Atheists themselves what was the Impulsive cause that mov'd them to banish away all thoughts and sober fear of a Deity , what was the Principle upon which this black Opinion was built and by which it was sustein'd . And this we may have from the confessions of the Epicureans , who though they seemed to acknowledg a Deity , yet I doubt not but those that search into their Writings will soon embrace Tully's censure of them , Verbis quidem ponunt , reipsa tollunt Deos. Indeed it was not safe for Epicurus ( though he had a good mind to let the World know how little he cared for their Deities ) to profess he believed there was none , lest he should have met with the same entertainment for it that Protagoras did at Athens , who for declaring himself doubtfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was himself put to Death , and his books burnt in the streets of Athens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub voce Praeconis , as Diogenes Laertius and others record : and indeed the world was never so degenerated any where as to suffer Atheism to appear in publick View . But that we may return , and take the Confessions a little of these secret Atheists of the Epicurean sect : and of these Tully gives us a large account in his Books de Finibus and other parts of his Philosophy . Torquatus the Epicurean in his first book de Finibus liberally spends his breath to cool that too-much heat of Religion , as he thought , in those that could not apprehend God as any other then curiosum & plenum negotii Deum ( as one of that Sect doth phrase it Lib. 1. de Nat. Deor. ) and so he states this Maxim of the Religion that then was most in use , Superstitione qui est imbutus , quietus esse nunquam potest . By the way , it may be worth our observing , how this monstrous progeny of men , when they would seem to acknowledge a Deity , could not forget their own beloved Image which was always before their eyes ; and therefore they would have it as careless of any thing but its own pleasure and idle life as they themselves were . So easy is it for all Sects some way or other to slide into a compliance with the Anthropomorphitae , and to bring down the Deity to a conformity to their own Image . But we shall rather chuse a litle to examine Lucretius in this point , who hath in the name of all his Sect largely told us the Rise and Originall of this Design . After a short Ceremony to his following Discourse of Nature , he thus begins his Prologue in commendation of Epicurus his exploit , as he fancies it . Humana ante oculos foedè cùm vita jaceret , In terris oppressa gravi sub Relligione , Quae caput è coeli regionibus ostendebat Horribili aspectu semper mortalibus instans ; Primùm Graius homo mortales tendere contra Est oculos ausus , primúsque obsistere contra : Quem nec fama Deûm , nec Fulmina , nec minitanti Murmure compressit Coelum — And a little after in a sorry Ovation , proudly cries out , Quare Relligio pedibus subjecta vicissim Obteritur ; nos exaequat victoria coelo . But to proceed ; Our Author observing the timorous minds of men to have been struck with this dreadful Superstition from the observation of some stupendious Effects and Events ( as he pleaseth rather to call them ) in Nature ; he therefore , following herein the steps of his great Master Epicurus , undertakes so to solve all those knots which Superstition was tied up into , by unfolding the Secrets of Nature , as that men might find themselves loosned from those saevi Domini and crudeles Tyranni , as he calls the vulgar Creeds of the Deity . And so begins with a simple Confutation of the Opinion of the Creation , which he supposed to contein a sure and sensible Demonstration of a Deity , and to have sprung up from an admiring ignorance of Natural productions . Quippe ità Formido mortales continet omnes , Quod multa in terris fieri coelòque tuentur , Quorum operum Causas nullâ ratione videre Possunt , ac fieri Divino numine rentur . And towards the end of this first Book , Primùm quòd magnis doceo de rebus , & arctis Relligionum animos nodis exsolvere pergo . But herein all the Epicureans ( who are not the true , but foster-fathers of that Natural Philosophy they brag of , and which indeed Democritus was the first Author of ) doe miserably blunder themselves . For though a lawful acquaintance with all the Events and Phaenomena that shew themselves upon this mundane stage would contribute much to free mens Minds from the slavery of dull Superstition : yet would it also breed a sober & amiable Belief of the Deity , as it did in all the Pythagoreans , Platonists and other Sects of Philosophers , if we may believe themselves ; and an ingenuous knowledge hereof would be as fertile with Religion , as the ignorance thereof in affrighted and base Minds is with Superstition . For which purpose I shall need onely to touch upon Epicurus his master-notion by which he undertakes to salve all difficulties that might hold our thoughts in suspence about a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Creator , which is that Plenum ( which is all one with Corpus ) and Inane , that this Body ( which in his Philosophy is nothing else but an Infinity of Insensible Atomes moving to and fro in an Empty Space ) is , together with that Space in which it is , sufficient to beget all those Phaenomena which we see in Nature . Which however it might be true , Motion being once granted , yet herein Tully hath well scotcht the wheel of this over-hasty Philosophy , Lib. 1. de Finibus , Cùm in Rerum natura duo sint quaerenda , unum , quae Materia sit ex qua quaeque res efficiatur ; alterum , quae Vis sit quae quidque efficiat : de Materia disseruerunt Epicurei ; Vim & causam efficiendi reliquerunt . Which is as much as if some conceited piece of Sophistry should go about to prove that an Automaton had no dependency upon the skill of an Artificer , by descanting upon the several parts of it , without taking notice in the mean-while of some external Weight or Spring that moves it : or , to use his own Similitude , as if one that undertakes to Analyse any Learned Book , should tell us how so many Letters meeting together in several Combinations , should beget all that sense that is conteined therein , without minding that Wit that cast them all into their several Ranks . And this made Aristotle , otherwise not over-zealous of Religion , soberly to acknowledge some First mover , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And yet could we allow Epicurus this power of Motion to be seated in Nature , yet that he might perform the true task of a Naturalist , he must also give us an account how such a force and power in Nature should subsist : which indeed is easy to doe , if we call in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God himself as the Architect and mover of this Divine Artifice ; but without some Infinite power , impossible . And we should further inquire , How these moveable & rambling Atomes come to place themselves so orderly in the Universe , and observe that absolute Harmony & Decorum in all their Motions , as if they kept time with the Musical laws of some Almighty Mind that compos'd all their lessons & measured out their Dances up and down in the Universe ; and also how it comes to pass , if they be only mov'd by Chance & Accident , that such Regular mutations and generations should be begotten by a fortuitous concurse of Atomes , as sometimes they speak of , they having no centre to seat themselves about in an infinite Vacuity , as Tully argues ; and how these Bodies that are once mov'd by some impulse from their former station , return again , or at least come to stay themselves , and doe not rather move perpetually the same way the First impulse and direction carried them ; or why they doe not there rest where their Motion first began to cease , if they were interrupted by any thing without them : or again , if the proper motion of these Atomes be alwaies toward some Centre , as Epicurus sometimes is pleased to state the business , Lineis Rectis , as he saith , then how comes there , as Tully replies , to be any Generation ? or if there be a Motus declinationis joyn'd with this Motion of Gravity ( which was one of Epicurus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he borrowed not from Democritus ) then why should not all tend the same way ? and so all those Motions , Generations and Appearances in Nature all vanish , seeing all Variety of Motion would be taken away which way soever this unhallowed Opinion be stated ? Thus we see , though we should allow Epicurus his Principle and fundamental absurdity in the frame of Nature , yet it is too aiery and weak a thing to support that massie bulk of Absurdities which he would build upon it . But it was not the lot of any of his stamp to be over-wise ( however they did boast most in the title of Sophi ) as is well observed of them ; for then they might have been so happy too as to have dispelled these thick and filthy mists of Atheism , by those bright beams of Truth that shine in the frame of this inferiour world , wherein , as S. Paul speaks , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made manifest . Atheism most commonly lurks in confinio scientiae & ignorantiae ; when the Mindes of men begin to draw those gross , earthly vapours of sensuall and materiall Speculations by dark and cloudy disputes , they are then most in danger of being benighted in them . There is a Natural Sense of God that lodges in the minds of the lowest and dullest sort of vulgar men , which is alwaies roving after him , catching at him , though it cannot lay any sure hold on him ; which works like a natural Instinct antecedent to any mature knowledge , as being indeed the First principle of it : and if I were to speak precisely in the mode of the Stoicks , I would rather call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then with Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But when contentious disputes , and frothy reasonings , and contemplations informed by fleshly affections , conversant onely about the out-side of Nature , begin to rise up in mens Soules ; they may then be in some danger of depressing all those In-bred notions of a Deity , and to reason themselves out of their own sense , as the old Scepticks did : and therefore it may be it might be wish'd that some men that have not Religion , had had more Superstition to accompany them in their passage from Ignorance to Knowledge . But we have run out too farre in this Digression : we shall now return , and observe how our former Author takes notice of another piece of Vulgar Superstition , which he thinks fit to be chas'd away by Atheism , and that is The terrours of the world to come , which he thus sets upon in his Third book , — Animi natura videtur Atque Animae claranda meis jam versibus esse , Et metus ille for as praeceps Acheruntis agendus Funditus , humanam vitam qui turbat ab imo , Omnia suffundens mortis nigrore — And afterwards he tells us how this Fear of the Gods thus proceeding from the former Causes , and from those Spectres and gastly Apparitions with which men were sometimes terrified , begat all those Fantastick rites and ceremonies in use amongst them , as their Temples , sacred Lakes and Pools , their Groves , Altars , Images , and other like Vanities , as so many idle toyes to please these Deities with ; and at last concludes himself thus into Atheism , as a strong Fort to preserve himself from these cruel Deities that Superstition had made , because he could not find the way to true Religion , Nunc quae sausa Deûm per magnas numina gentes Pervulgarit , & ararum compleverit urbes , Suscipiendáque curarit solennia sacra , Quae nunc in magnis florent rebúsque locìsque ; Unde etiam nunc est mortalibus insitus horror Qui delubra Deûm nova toto suscitat orbi Terrarum , & in festis cogit celebrare diebus ; Non ità difficile est rationem reddere verbis . Thus we see how Superstition strengthened the wicked hands of Atheism ; so far is a Formal and Ritual way of Religion proceeding from baseness and Servility of Mind ( though back'd with never so much rigour and severity ) from keeping it out . And I wish some of our Opinions in Religion in these dayes may not have the same evil influences as the notorious Gentile - Superstition of old had , as well for the begetting this brat of Atheism , as I doubt it is too manifest they have for some other . Thus we should now leave this Argument ; only before we passe from it , we shall observe two things which Plutarch hath suggested to us . The first whereof is , That howsoever Superstition be never so unlovely a thing , yet it is more tolerable then Atheism : which I shall repeat in his words , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We should endeavor to take off Superstition from our Mindes , as a Film from our Eyes ; but if that cannot be , we must not therefore pluck out our Eyes , and blind the faith that generally we have of the Deity . Superstition may keep men from the outward acts of sin sometimes , and so their future punishment may have some abatement . Besides that Atheism offers the greatest violence to mens Souls that may be , pulling up the Notions of a Deity , which have spread their Roots quite through all the Powers of mens Souls . The second is this , That Atheism it self is a most ignoble and uncomfortable thing , as Tully hath largely discussed it , and especially Plutarch in the above-named Tractate of his , written by way of Confutation of Colotes the Epicurean , who writ a Book to prove That a man could not live quietly by following any other sects of Philosophers besides his owne ; as if all true good were onely conversant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about the belly , and all the pores and passages of the Body , and the way to true happinesse was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plutarch hath not more wittily then judiciously replied upon him . What is all that Happiness that arifeth from these bodily pleasures to any one that hath any high or noble sense within him ? This gross , muddy , and stupid Opinion is nothing else but a Dehonestamentum humani generis , that casts as great a scorn and reproach upon the nature of mankind as may be , and sinks it into the deepest Abysse of Baseness . And certainly were the Highest happiness of mankind such a thing as might be felt by a corporeal touch , were it of so ignoble a birth as to spring out of this earth , and to grow up out of this mire and clay ; we might well sit down , and bewail our unhappy fates , that we should rather be born Men then Brute beasts , which enjoy more of this worlds happiness then we can doe , without any sin or guilt . How little of Pleasure these short lives tast here , which onely lasts so long as the Indigency of nature is in supplying , and after that , onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a flying shadow , or flitting dreame of that pleasure ( which is choak'd as soon as craving Nature is satisfied ) remains in the Fancy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plutarch hath well observed in the same Discourse ! And therefore Epicurus seeing how slippery the Soule was to all Sensual pleasure , which was apt to slide away perpetually from it , and again how little of it the Body was capable of where it had a shorter stay ; he and his followers could not well tell where to place this beggarly guest : and therefore , as Plutarch speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one while they would place it in the Body , and then lead it back again into the Soul , not knowing where to bestow it . And Diodorus , and the Cyreniaci , and the Epicureans , as Tully tells us , who all could fancy nothing but a Bodily happiness , yet could not agree whether it should be Voluptas , or Vacuitas doloris , or something else ; it being ever found so hard a thing to define , like that base Matter of which it is begotten , which by reason of it's penurie & scantness of Beings as Philosophers tell us , doth effugere intellectum , and is nothing else but a shady kinde of Nothing , something that hath a name but nothing else . I dare say that all those that have any just esteem of humanity , cannot but with a noble scorn defy such a base-born Happiness as this is , generated onely out of the slime of this earth : and yet this is all the portion of Atheism , which teaches the entertainers of it to believe themselves nothing else but so many Heapes of more refined dust , fortuitously gathered together , which at last must be all blown away again . But a true Belief of a Deity is a sure Support to all serious minds , which besides the future hopes it is pregnant with , entertains them here with Tranquillity and inward serenity . What the Stoick said in his cool and mature thoughts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not worth the while to live in a world empty of God and Providence , is the sense of all those that know what a Deity means . Indeed it were the greatest unhappiness that might be , to have been born into such a world , where we should be perpetually tossed up and down by a rude and blind Fortune , and be perpetually liable to all those abuses which the savage Lusts and Passions of the world would put upon us . It is not possible for any thing well to bear up the spirit of that man that shall calmly meditate with himself the true state and condition of this world , should that Mind and Wisedome be taken away from it which governs every part of it , and overrules all those disorders that at any time begin to break forth in it . Were there not an Omniscient skill to temper , and fitly to rank up in their due places all those quarrelsome and extravagant spirits that are in the world , it would soon prove an unhabitable place , and sink under the heavy weight of it's own confusion ; which was wittily signified in that Fable of Phaeton , who being admitted to drive the chariot of the Sun but for one day , by his rude and unskilful guidance of it made it fall down , and burn the world . Remove God and Providence out of the world , and then we have nothing to depend upon but Chance and Fortune , the Humours and Passions of men ; and he that could then live in it , had need be as blind as these Lords would be , that he might not see his own misery alwaies staring upon him ; and had need be more sensless and stupid , that he might not be affected with it . Psal. 10. 4. The wicked through the pride of his countenance will not seek after God : God is not in all his thoughts . Ecclus 23. 4. O Lord , Father and God of my life , give me not a proud look ; but turn away from thy servants a * Giant-like minde . A Discourse demonstrating THE IMMORTALITY OF THE SOUL . Phocylides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicharmus apud Clem. Alex. Strom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plotin . Ennead . 4. l. 4. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierocl . in Pythag. aur . carm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A DISCOURSE OF THE Immortality of the Soul. CHAP. I. The First and main Principles of Religion , viz. 1. That God is . 2. That God is a rewarder of them that seek him : Wherein is included the Great Article of the Immortality of the Soul. These two Principles acknowledged by religious and serious persons in all Ages . 3. That God communicates himself to mankind by Christ. The Doctrine of the Immortality of the Soul discoursed of in the first place , and why ? HAving finish'd our two short Discourses concerning those two Anti-Deities , viz. Superstition and Atheism ; we shall now proceed to discourse more largely concerning the maine Heads and Principles of Religion . And here we are to take Notice of those two Cardinal points which the Author of the Epistle to the Hebrews makes the necessary Foundations of all Religion , viz. That God is , and That He is a rewarder of them that seek him . To which we should adde , The Immortality of the Reasonable Soul , but that that may seem included in the former : and indeed we can neither believe any Invisible reward of which he there speaks , without a Prolepsis of the Soul's Immortality ; neither can we entertain a serious belief of that , but the notions of Poena and Praemium will naturally follow from it ; we never meet with any who were perswaded of the former , that ever doubted of the latter : and therefore the former two have been usually taken alone for the First principles of Religion , and have been most insisted upon by the Platonists ; and accordingly a novel Platonist writing a Summary of Plato's Divinity , intitles his book , De Deo & Immortalitate Animae . And also the Stoical Philosophy requires a belief of these as the Prolepses of all Religion , of the one whereof * Epictetus himself assures us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Know that the main Foundation of Piety is this , to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right opinions and apprehensions of God , viz. That he is , and that he governs all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the other is sufficiently insinuated in that Cardinal distinction of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is more fully express'd by Simplicius . For however the Stoicks may seem to lay some ground of suspicion , as if they were dubious in this point , yet I think that which Tully and others deliver concerning their opinion herein , may fully answer all scruples , viz. That as they made certain Vicissitudes of Conflagrations and Inundations whereby the World should perish in certain periods of time ; so they thought the Souls of men should also be subject to these periodical revolutions ; and therefore though they were of themselves immortal , should in these changes fall under the power of the common fate . And indeed we scarce ever finde that any were deem'd Religious , that did not own these two Fundamentals . For the Sadducees , the Jewish Writers are wont commonly to reckon them among the Epicureans , because though they held a God , yet they denied the Immortality of mens Souls , which the New Testament seems to include , if not especially to aime at , in imputing to them a deniall of the Resurrection ; which is therefore more fully explained in the Acts , * where it is added that they held there was neither Angel nor Spirit . And these two Principles are chiefly aimed at in those two Inscriptions upon the Temple at Delphos , the one , EI , referring to God , by which Title those that came in to worship were supposed to invoke him , acknowledging his Immutable and Eternal nature ; the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the admonition of the Deity again to all his worshippers , to take notice of the dignity and Immortality of their own Souls , as Plutarch and Tully , as also Clemens Alexandr . expound them . But if we will have the Fundamental Articles of Christian Religion , we must adde to the former , The Communication of God to Mankind through Christ ; which last the Scripture treats of at large , so far as concerns our practice , with that plainness and simplicity , that I cannot but think , that whosoever shall ingenuously and with humility of Spirit addressing himself to God , converse therewith , will see the bright beams of Divinity shining forth in it , and it may be find the Text it self much plainer then all those Glosses that have been put upon it ; though it may be it is not so clear in matters of Speculation , as some Magisterial men are apt to think it is . Now for these three Articles of Faith and Practice , I think if we duly consider the Scriptures , or the Reason of the thing it self , we shall easily find all Practical Religion to be referr'd to them , and built upon them : The Nature of God and of our own Immortal Souls both shew us what our Religion should be , and also the Necessity of it ; and the Doctrine of Free grace in Christ , the sweet and comfortable means of attaining to that perfection and Blessedness which the other Belief teaches us to aime at . In pursuing of these we shall first begin with The Immortality of the Soul , which if it be once cleared , we can neither leave any room for Atheism ( which those I doubt are not ordinarily very free from that have gross material notions of their own Souls ) not be wholly ignorant what God is : for indeed the chief natural way whereby we can climbe up to the understanding of the Deity is by a Contemplation of our own Souls . We cannot think of him but according to the measure and model of our own Intellect , or frame any other Idea of him then what the impressions of our own Souls will permit us : and therefore the best Philosophers have alwaies taught us to inquire for God within our selves ; Reason in us , as Tully tells us , being participata similitudo rationis internae : and accordingly some good Expositours have interpreted that place in S. John's Gospel chap. 1. He is that true light which enlightens every man that cometh into the world ; which if I were to gloss upon in the language of the Platonists , I should doe it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Eternal VVord is the light of Souls , which the Vulgar Latine referr'd to in Signatum est supra nos lumen vultus tui , Domine , as Aquinas observes . But we shall not search into the full nature of the Soul , but rather make our inquiry into the Immortality of it , and endeavour to demonstrate that . CHAP. II. Some Considerations preparatory to the proof of the Soul's Immortality . BUT before we fall more closely upon this , viz. the demonstrating the Soul's Immortality , we shall premise three things . 1. That the Immortality of the Soul doth not absolutely need any Demonstration to clear it by , but might be assumed rather as a Principle or Postulatum , seeing the notion of it is apt naturally to insinuate it self into the belief of the most vulgar sort of men . Mens understandings commonly lead them as readily to believe that their Souls are Immortal , as that they have any Existence at all . And though they be not all so wise and Logical , as to distinguish aright between their Souls and their Bodies , or tell what kind of thing that is that they commonly call their Soul ; yet they are strongly inclined to believe that some part of them shall survive another , and that that Soul , which it may be they conceive by a gross Phantasm , shall live , when the other more visible part of them shall moulder into dust . And therefore all Nations have consented in this belief , which hath almost been as vulgarly received as the belief of a Deity ; as a diligent converse with History will assure us , it having been never so much questioned by the Idiotical sort of men , as by some unskilful Philosophers , who have had Wit & Fancy enough to raise doubts , like Evil Spirits , but not Judgement enough to send them down again . This Consensus Gentium Tully thinks enough to conclude a Law and Maxim of Nature by , which though I should not universally grant , seeing sometimes Errour and Superstition may strongly plead this Argument ; yet I think for those things that are the matter of our first belief , that Notion may not be refused . For we cannot easily conceive how any Prime notion that hath no dependency on any other antecedent to it , should be generally entertain'd ; did not the common dictate of Nature or Reason acting alike in all men move them to conspire together in the embracing of it , though they knew not one anothers minds . And this it may be might first perswade Averroes to think of a Common Intellect , because of the uniform judgments of men in some things . But indeed in those Notions which we may call notiones ortae , there a communis notitia is not so free from all suspicion ; which may be cleared by taking an Instance from our present Argument . The notion of the Immortality of the Soul is such an one as is generally owned by all those that yet are not able to collect it by a long Series and concatenation of sensible observations , and by a Logical dependence of one thing upon another deduce it from sensible Experiments ; a thing that it may be was scarce ever done by the wisest Philosophers , but is rather believed with a kind of repugnancy to Sense , which shews all things to be mortal , and which would have been too apt to have deluded the ruder sort of men , did not a more powerful impression upon their own Souls forcibly urge them to believe their own Immortality . Though indeed if the common notions of men were well examined , it may be some common notion adherent to this of the Immortality may be as generally received , which yet in it self is false ; and that by reason of a common prejudice which the earthly and Sensual part of man will equally possesse all men with , untill they come to be well acquainted with their own Souls ; as namely a notion of the Souls Materiality , and it may be it's Traduction too , which seems to be as generally received by the vulgar sort as the former . But the reason of that is evident , for the Souls of men exercising themselves first of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greek Philosopher expresseth , meerly by a Progressive kind of motion , spending themselves about Bodily and Material acts , and conversing onely with Sensible things ; they are apt to acquire such deep stamps of Material phantasms to themselves , that they cannot imagine their own Being to be any other then Material & Divisible , though of a fine Aethereal nature : which kind of conceit , though it be inconsistent with an Immortal and Incorruptible nature , yet hath had too much prevalencie in Philosophers themselves , their Minds not being sufficiently abstracted while they have contemplated the highest Being of all . And some think Aristotle himself cannot be excused in this point , who seems to have thought God himself to be nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he styles him . But such Common Notions as these are , arising from the deceptions and hallucinations of Sense , ought not to prejudice those which not Sense , but some Higher power begets in all men . And so we have done with that . The second thing I should premise should be in place of a Postulatum to our following Demonstrations , or rather a Caution about them , which is , That , to a right conceiving the force of any such Arguments as may prove the Souls Immortality , there must be an antecedent Converse with our own Souls . It is no hard matter to convince any one by clear and evident principles , fetch'd from his own sense of himself , who hath ever well meditated the Powers and Operations of his own Soul , that it is Immaterial and Immortal . But those very Arguments that to such will be Demonstrative , to others will lose something of the strength of Probability : For indeed it is not possible for us well to know what our Souls are , but onely by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Circular and Reflex motions , and Converse with themselves , which onely can steal from them their own secrets . All those Discourses which have been written of the Soul's Heraldry , will not blazon it so well to us as it self will doe . When we turn our own eyes in upon it , it will soon tell us it 's own royal pedigree and noble extraction , by those sacred Hieroglyphicks which it bears upon it self . We shall endeavour to interpret and unfold some of them in our following Discourse . 3. There is one thing more to be considered , which may serve as a common Basis or Principle to our following Arguments ; and it is this Hypothesis , That no Substantial and Indivisible thing ever perisheth . And this Epicurus and all of his Sect must needs grant , as indeed they doe , and much more then it is lawful to plead for ; and therefore they make this one of the first Principles of their Atheistical Philosophy , Ex nihilo fieri nil , & in nihilum nil posse reverti . But we shall here be content with that sober Thesis of Plato in his Timaeus , who attributes the Perpetuation of all Substances to the Benignity and Liberality of the Creatour , whom he therefore brings in thus speaking to the Angels , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he calls them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. You are not of your selves immortal , nor indissoluble ; but would relapse and slide back from that Being which I have given you , should I withdraw the influence of my own power from you : but yet you shall hold your Immortality by a Patent of meer grace from my self . But to return , Plato held that the whole world , howsoever it might meet with many Periodicall mutations , should remain Eternally ; which I think our Christian Divinity doth no where deny : and so Plotinus frames this general Axiom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that no Substance shall ever perish . And indeed if we collate all our own Observations & Experience with such as the History of former times hath delivered to us , we shall not find that ever any substance was quite lost ; but though this Proteus-like Matter may perpetually change its shape , yet it will constantly appear under one Form or another , what art soever we use to destroy it : as it seems to have been set forth in that old Gryphe or Riddle of the Peripatetick School , Aelia Laelia Crispis , nec mas , nec faemina , nec androgyna , nec casta , nec meretrix , nec pudica ; sed omnia , &c. as Fortunius Licetus hath expounded it . Therfore it was never doubted whether ever any piece of Substance was lost , till of latter times some hot-brained Peripateticks , who could not bring their fiery and subtile fancies to any cool judgement , began rashly to determine that all Material Forms ( as they are pleas'd to call them ) were lost . For having once jumbled and crouded in a new kind of Being , never anciently heard of , between the parts of a Contradiction , that is Matter and Spirit , which they call Material Forms , because they could not well tell whence these new upstarts should arise , nor how to dispose of them when Matter began to shift herself into some new garb , they condemn'd them to utter destruction ; and yet lest they should seem too rudely to controul all Sense and Reason , they found out this common tale which signifies nothing , that these Substantial Forms were educed ex potentia Materiae , whenever Matter began to appeare in any new disguise , and afterwards again returned in gremium Materiae ; & so they thought them not quite lost . But this Curiosity consisting onely of words fortuitously packt up together , being too subtile for any sober judgment to lay hold upon , and which they themselves could never yet tell how to define ; we shall as carelesly lay it aside , as they boldly obtrude it upon us , and take the common distinction of all Substantiall Being for granted , viz. That it is either Body , and so Divisible , and of three Dimensions ; or else it is something which is not properly a Body or Matter , & so hath no such Dimensions as that the Parts thereof should be crouding for place , and justling one with another , not being all able to couch together or run one into another : and this is nothing else but what is commonly called Spirit . Though yet we will not be too Critical in depriving every thing which is not grosly corporeal of all kind of Extension . CHAP. III. The First Argument for the Immortality of the Soul. That the Soul of man is not Corporeal . The gross absurdities upon the Supposition that the Soul is a Complex of fluid Atomes , or that it is made up by a fortuitous Concourse of Atomes : which is Epicurus his Notion concerning Body . The Principles and Dogmata of the Epicurean Philosophy in opposition to the Immateriall and Incorporeal nature of the Soul , asserted by Lucretius ; but discover'd to be false and insufficient . That Motion cannot arise from Body or Matter . Nor can the power of Sensation arise from Matter : Much less can Reason . That all Humane knowledge hath not its rise from Sense . The proper function of Sense , and that it is never deceived . An Addition of Three Considerations for the enforcing of this first Argument , and further clearing the Immateriality of the Soul. That there is in man a Faculty which 1. controlls Sense : and 2. collects and unites all the Perceptions of our several Senses . 3. That Memory and Prevision are not explicable upon the supposition of Matter and Motion . WE shall therefore now endeavour to prove That the Soul of man is something really distinct from his Body , of an Indivisible nature , and so cannot be divided into such Parts as should flit one from another ; and consequently is apt of it's own Nature to remain to Eternity , and so will doe , except the Decrees of Heaven should abandon it from Being . And first , we shall prove it ab absurdo , and here doe as the Mathematicians use to doe in such kind of Demonstrations : we will suppose that if the Reasonable Soul be not of such an Immaterial Nature , then it must be a Body , and so suppose it to be made up as all Bodies are : where because the Opinions of Philosophers differ , we shall only take one , viz. that of Epicurus , which supposeth it to be made up by a fortuitous Concourse of Atomes ; and in that demonstrate against all the rest : ( for indeed herein a particular Demonstration is an Universal , as it is in all Mathematical Demonstrations of this kind . ) For if all that which is the Basis of our Reasons and Understandings , which we here call the Substance of the Soul , be nothing else but a meer Body , and therefore be infinitely divisible , as all Bodies are ; it will be all one in effect whatsoever notion we have of the generation or production thereof . We may give it , if we please , finer words , and use more demure & smooth language about it then Epicurus did , as some that , lest they should speak too rudely and rustically of it by calling it Matter , will name it Efflorescentia Materiae ; and yet lest that should not be enough , adde Aristotle's Quintessence to it too : they will be so trim and courtly in defining of it , that they will not call it by the name of Aer , Ignis , or Flamma , as some of the ancient vulgar Philosophers did , but Flos flammae : and yet the Epicurean Poet could use as much Chymistry in exalting his fansy as these subtile Doctors doe ; and when he would dress out the Notion of it more gaudily , he resembles it to * Flos Bacchi , and Spiritus unguenti suavis . But when we have taken away this disguise of wanton Wit , we shall find nothing better then meer Body , which will be recoiling back perpetually into it's own inert and sluggish Passiveness : though we may think we have quicken'd it never so much by this subtile artifice of Words and Phrases , a man's new-born Soul will for all this be but little better then his Body ; and , as that is , be but a rasura corporis alieni , made up of some small and thin shavings pared off from the Bodies of the Parents by a continuall motion of the several parts of it ; and must afterwards receive its augmentation from that food and nourishment which is taken in , as the Body doth . So that the very Grass we walk over in the fields , the Dust and Mire in the streets that we tread upon , may , according to the true meaning of this dull Philosophy , after many refinings , macerations and maturations , which Nature performs by the help of Motion , spring up into so many Rational Souls , and prove as wise as any Epicurean , and discourse as subtily of what it once was , when it lay drooping in a sensless Passiveness . This conceit is so gross , that one would think it wanted nothing but that witty Sarcasm that Plutarch cast upon Nicocles the Epicurean , to confute it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But because the heavy minds of men are so frequently sinking into this earthly fancy , we shall further search into the entralls of this Philosophy ; and see how like that is to a Rational Soul , which it pretends to declare the production of . Lucretius first of all taking notice of the mighty swiftness and celerity of the Soul in all its operations , lest his Matter should be too soon tired and not able to keep pace with it , he first casts the Atomes prepared for this purpose into such perfect Sphaerical & small figures as might be most capable of these swift impressions ; for so he , lib. 3. At , quod mobile tantopere est , constare rotundis Perquam seminibus debet , perquámque minutis , Momine uti parvo possint impulsa moveri . But here before we goe any further , we might inquire what it should be that should move these small and insensible Globes of Matter . For Epicurus his two Principles , which he cals Plenum and Inane , will here by no means serve our turn to find out Motion by . For though our communes notitiae assure us that whereever there is a Multiplicity of parts , ( as there is in every Quantitative Being ) there may be a Variety of application in those parts one to another , and so a Mobility ; yet Motion it self will not so easily arise out of a Plenum , though we allow it an empty Space and room enough to play up and down in . For we may conceive a Body , which is his Plenum , onely as trinè dimensum , being longum , latum & profundum , without attributing any motion at all to it : and Aristotle in his De Coelo doubts not herein to speak plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Motion cannot arise from a Body . For indeed this Power of motion must needs argue some Efficient cause , as Tully hath well observed , if we suppose any Rest antecedent ; or if any Body be once moving , it must also find some potent Efficient to stay it & settle it in Rest , as Simplicius hath somewhere in his Comment upon Epictetus wisely determin'd . So that if we will suppose either Motion or Rest to be contein'd originally in the nature of any Body ; we must of necessity conclude some potent Efficient to produce the contrary , or else attribute this Power to Bodies themselves ; which will at last grow unbounded and infinite , and indeed altogether inconsistent with the nature of a Body . But yet though we should grant all this which Lucretius contends for , how shall we force up these particles of Matter into any true and real Perceptions , and make them perceive their own or others motions , which he calls Motus sensiferi ? For he having first laid down his Principles of all Being , as he supposeth , ( neither is he willing to leave his Deities themselves out of the number ) he onely requires these Postulata to unfold the nature of all by , * Concursus , motus , ordo , positura , figurae . But how any such thing as sensation , or much lesse Reason , should spring out of this barren soil , how well till'd soever , no composed mind can imagine . For indeed that infinite variety which is in the Magnitude of parts , their Positions , Figures and Motions , may easily , and indeed must needs , produce an infinite variety of Phaenomena , which the Epicurean philosophy calls Eventa . And accordingly where there is a Sentient faculty , it may receive the greatest variety of Impressions from them , by which the Perceptions , which are the immediate result of a Knowing faculty , will be distinguish'd : Yet cannot the Power it self of Sensation arise from them , no more then Vision can rise out of a Glasse , whereby it should be able to perceive these Idola that paint themseves upon it , though it were never so exactly polish'd , and they much finer then they are or can be . Neither can those small corpuscula , which in themselves have no power of sense , ever produce it by any kind of Concourse or Motion ; for so a Cause might in its production rise up above the height of its own nature and virtue ; which I think every calm contemplator of Truth will judge impossible : for seeing whatsoever any Effect hath , it must needs derive from its Causes , and can receive no other tincture and impression then they can bestow upon it ; that Signature must first be in the Cause it self , which is by it derived to the Effect . And therefore the wisest Philosophers amongst the Ancients universally concluded that there was some higher Principle then meer Matter , which was the Cause of all Life and Sense , and that to be Immortal : as the Platonists , who thought this reason sufficient to move them to assert a Mundane Soul. And Aristotle , though he talks much of Nature , yet he delivers his mind so cloudily , that all that he hath said of it may passe with that which himself said of his Acroatici Libri , or Physicks , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor is it likely that he who was so little satisfied with his own notion of Nature as being the Cause of all Motion and Rest , as seemingly to desert it while he placeth so many Intelligences about the Heavens , could much please himself with such a gross conceit of meer Matter , that that should be the true Moving and Sentient Entelech of some other Matter ; as it is manifest he did not . But indeed Lucretius himself , though he could in a jolly fit of his over-flush'd and fiery fansy tell us , Et ridere potest non ex ridentibu ' factus , Et sapere , & doctis rationem reddere dictis , Non ex seminibus sapientibus , atque disertis : yet in more cool thoughts he found his own common notions too sturdy to be so easily silenc'd ; and therefore sets his wits a-work to find the most Quintessential particles of Matter that may be , that might doe that feat , which those smooth Spherical bodies , Calor , Aer and Ventus ( for all come into this composition ) could not doe : and this was of such a subtile and exalted nature , that his earthly fansy could not comprehend it , and therefore he confesses plainly he could not tell what name to give it , though for want of a better he calls it Mobilem vim , as neither his Master before him , who was pleased to compound the Soul ( as Plutarch * relates ) of four ingredients , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But because this Giant-like Proteus found himself here bound with such strong cords , that notwithstanding all his struggling he could by no means break them off from him , we shall relate his own words the more largely . I find them lib. 3. Sic calor , atque aer , & venti caeca potestas Mista creant unam naturam , & mobilis illa Vis , initîum motus abs se quae dividit ollis : Sensifer unde oritur primum per viscera motus . Nam penitus prorsum latet haec natura , subéstque ; Nec magis hac infra quidquam est in corpore nostro ; Atque anima'st animae proporrò totius ipsa . Quod genus in nostris membris & corpore toto Mista latens animi vis est , animaeque potestas , Corporibus quia de parvis paucisque creata est . Sic tibi nominis haec expers vis , facta minutis Corporibus , latet — Thus we see how he found himself overmaster'd with difficulties , while he endeavoured to find the place of the Sensitive powers in Matter : & yet this is the highest that he dares aim at , namely to prove that Sensation might from thence derive its Original , as stiffly opposing any Higher power of Reason ; which we shall in lucro ponere against another time . But surely had not the Epicureans abandoned all Logick together with some other Sciences ( as Tully and Laertius tell us they did ) they would here have found themselves too much prest with this Argument , ( which yet some will think to be but levis armaturae in respect of some other ) and have found it as little short of a Demonstration to prove the Soules Immortality as the Platonists themselves did : But herein how they dealt , * Plotinus hath well observed of them all who denied Lives and Souls to be immortal , which he asserts , and make them nothing but Bodies , that when they were pinch'd with the strength of any Argument fetch'd frō the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Soul , it was usuall amongst them to call this Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ventus certo quodam modo se habens ; to which he well replies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be nothing meant but that same thing which Lucretius called vim mobilem , and he would not allow it to be any thing else but a Body , though what kind of Body he could not tell : yet by it he understands not meerly an Active power of motion , but a more subtile Energie , whereby the force and nature of any motion is perceived and insinuated by its own strength in the bodies moved ; as if these sorry Bodies by their impetuous justling together could awaken one another out of their drowsie Lethargie , and make each other hear their mutuall impetuous knocks : which is as absurd as to think a Musical instrument should hear its own sounds , and take pleasure in those harmonious aires that are plai'd upon it . For that which we call Sensation , is not the Motion or Impression which one Body makes upon another , but a Recognition of that Motion ; and therefore to attribute that to a Body , is to make a Body privy to its own acts and passions , to act upon itself , and to have a true and proper self-feeling virtue ; which * Porphyrie hath elegantly expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In the sensations of living creatures the Soul moves , as if unbodied Harmony her self should play upon an Instrument , and smartly touch the well-tuned strings : but the Body is like that Harmony which dwells inseparably in the strings themselves which have no perception of it . Thus we should now leave this Topick of our Demonstration , onely we shall adde this as an Appendix to it , which will further manifest the Souls Incorporeal and Immaterial nature , that is , That there is a Higher Principle of knowledge in man then meer Sense , neither is that the sole Original of all that Science that breaks forth in the minds of men ; which yet Lucretius maintains , as being afraid lest he should be awaken'd out of this pleasant dreame of his , should any Higher power rouse his sleepy Soul : and therefore he thus layes down the opinion of his Sect , Invenies primis ab sensibus esse creatam Notitiam veri , neque sensus posse refelli : Nam majore fide debet reperirier illud , Sponte sua veris quod possit vincere falsa . But yet this goodly Champion doth but lay siege to his own Reason , and endeavour to storm the main fort thereof , which but just before he defended against the Scepticks who maintained that opinion , That nothing could be known ; to which he having replied by that vulgar Argument , That if nothing can be known , then neither doe we know this That we know nothing ; he pursues them more closely with another , That neither could they know what it is to know , or what it is to be ignorant , Quaeram , quom in rebus veri nil viderit ante ; Unde sciat , quid sit scire , & nescire vicissim : Notitiam veri quae res falsique crearit . But yet if our Senses were the onely Judges of things , this Reflex knowledge whereby we know what it is to know , would be as impossible as he makes it for Sense to have Innate Idea's of its own , antecedent to those stamps which the Radiations of external Objects imprint upon it . For this knowledge must be antecedent to all that judgment which we pass upon any Sensatum , seeing except we first know what it is to know , we could not judge or determine aright upon the approach of any of these Idola to our Senses . But our Author may perhaps yet seem to make a more full confession for us in these two points . First , That no sense can judge another's objects , nor convince it of any mistake , Non possunt alios alii convincere sensus , Nec porrò poterunt ipsi reprehendere sese . If therefore there be any such thing within us as controlls our Senses , as all know there is ; then must that be of an Higher nature then our Senses are . But secondly , he grants further , That all our Sensation is nothing else but Perception , and therefore wheresoever there is any hallucination , that must arise from something else within us besides the power of sense , — quoniam pars horum maxima fallit Propter opinatus animi , quos addimus ipsi , Pro visis ut sint , quae non sunt sensibu ' visa . In which words he hath very happily lighted upon the proper function of Sense , and the true reason of all those mistakes which we call the Deceptions of Sense , which indeed are not truely so , seeing they arise onely from a Higher Faculty , and consist not in Sensation it self , but in those deductions and Corollaries that our Judgments draw from it . We shall here therefore grant that which the Epicurean philosophy , and the Peripatetick too , though not without much caution , pleads for universally , That our Senses are never deceived , whether they be sani or laesi , sound or distempered , or whatsoever proportion or distance the Object or medium bears to it : for if we well scan this business , we shall find that nothing of Judgment belongs to Sense , it consisting onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Perception ; neither can it make any just observation of those Objects that are without , but onely discerns its own passions , and is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and tells how it finds it self affected , and not what is the true cause of those impressions which it finds within it self ; ( which seems to be the reason of that old Philosophical maxim recited by Aristotle l. 3. de Anima , cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that these Simulachra were onely in our Senses ; which notion a late Author hath pursued : ) and therefore when the Eye finds the Sun's circle represented within it self of no greater a bigness then a foot-diameter , it is not at all herein mistaken ; nor a distempered Palate , when it tasts a bitterness in the sweetest honey , as Proclus a famous Mathematician and Platonist hath well determined , in Plat. Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Senses in all things of this nature doe but declare their own passions or perceptions , which are alwaies such as they seem to be , whether there be any such parallelum signaculum in the Object as bears a true analogie with them or not : and therefore in truth they are never deceived in the execution of their own functions . And so doth Aristotle l. 3 de Anima , c. 3. conclude , That errour is neither in Sense nor Phansy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is in no Facultie but onely that in which is Reason . Though it be as true on the other side , that Epicurus & all his Sect were deceived , while they judged the Sun and Moon and all the Starrs to be no bigger then that Picture and Image which they found of them in their own Eyes ; for which silly conceit though they had been for many Ages sufficiently laugh'd at by wise men , yet could not Lucretius tell how to enlarge his own fancy , but believes the Idolum in his own Visive organ to be adequate to the Sun it self , in despight of all Mathematicall demonstration ; as indeed he must needs , if there were no Higher principle of knowledge then Sense is , which is the most indisciplinable thing that may be , and can never be taught that Truth which Reason and Understanding might attempt to force into it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Though Reason inculcates this notion ten thousand times over , That the Sun is bigger then the Earth , yet will not the Eye be taught to see it any bigger then a foot breadth : and therefore he rightly calls it , as all the Platonical and Stoical philosophie doth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it may well be put among the rest of the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus I hope by this time we have found out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some more noble Power in the Soul then that is by which it accommodates it self to the Body , and according to the measure and proportion thereof converseth with External Matter . And this is the true reason why we are so apt to be mistaken in Sensible objects , because our Souls sucking in the knowledge of external things thereby , and not minding the proportion that is between the Body and them , mindless of its own notions , collates their corporeal impressions with externall objects themselves , and judgeth of them one by another . But whensoever our Souls act in their own power and strength , untwisting themselves from all corporeal complications , they then can find confidence enough to judge of things in a seeming contradiction to all those other visa corporea . And so I suppose this Argument will amount to no lesse then a Demonstration of the Soul's Immateriality , seeing to all sincere understanding it is necessary that it should thus abstract it self from all corporeal commerce , and return from thence nearer into it self . Now what we have to this purpose more generally intimated , we shall further branch out in these two or three Particulars . First , That that Mental faculty and power whereby we judge and discern things , is so far from being a Body , that it must retract and withdraw it self from all Bodily operation whensoever it will nakedly discern Truth . For should our Souls alwaies mould their judgment of things according to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and impressions which seem to be framed thereof in the Body , they must then doe nothing else but chain up Errours and Delusions one with another in stead of Truth : as should the judgments of our Understandings wholly depend upon the sight of our Eyes , we should then conclude that our meer accesses and recesses from any Visible Object have such a Magical power to change the magnitudes of Visible Objects , and to transform them into all varieties of figures & fashions ; and so attribute all that variety to them which we find in our corporeal perceptions . Or should we judge of Gustables by our Tast , we should attribute to one and the self-same thing all that variety which we find in our own Palates . Which is an unquestionable Argument That that Power whereby we discern of things and make judgments of them different and sometimes contrary to those perceptions that are the necessary results of all Organical functions , is something distinct from the Body ; and therefore though the Soul , as Plato hath well observed , be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , various and divisible accidentally in these Sensations and Motions wherein it extends and spreads it self as it were upon the Body , and so according to the nature and measure thereof perceives its impressions ; yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivisible , returning into it self . Whensoever it will speculate Truth it self , it will not then listen to the several clamours and votes of these rude Senses which alwaies speak with divided tongues ; but it consults some clearer Oracle within it self : and therefore Plotinus , Enn. 4. l. 3. hath well concluded concerning the Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should a man make use of his Body in his Speculations , it will entangle his mind with so many contradictions , that it will be impossible to attain to any true knowledge of things . We shall conclude this therefore , as Tully doth his Contemplation of the Soules operations about the frame of Nature , the fabrick of the Heavens and motions of the Stars , Animus qui haec intelligit , similis est ejus qui ea fabricatus in coelo est . Secondly , We also find such a Faculty within our own Souls as collects and unites all the Perceptions of our several Senses , and is able to compare them together ; something in which they all meet as in one Centre : which * Plotinus hath well expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That in which all those several Sensations meet as so many Lines drawn from several points in the Circumference , and which comprehends them all , must needs be One. For should that be various and consisting of several parts , which thus receives all these various impressions , then must the sentence and judgment passed upon them be various too . Aristotle in his de Anima , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That must be one that judgeth things to be diverse ; and that must judge too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , setting all before it at once . Besides we could not conceive how such an immense variety of impressions could be made upon any piece of Matter , which should not obliterate and defacē one another . And therefore Plotinus hath well disputed against them who make all Sensation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which brings me to the Third . Thirdly , That Knowledge which the Soul retains in it self of things past , and in some sort Prevision of things to come , whereby many grow so sagacious in fore-seeing future Events , that they know how to deliberate and dispose of present affairs , so as to be ready furnished and prepared for such Emergencies as they see in a train and Series of Causes which sometimes work but contingently : I cannot think Epicurus himself could in his cool thoughts be so unreasonable as to perswade himself , that all the shuffling & cutting of Atomes could produce such a Divine piece of Wisdome as this is . What Matter can thus bind up Past , Present and Future time together ? which while the Soul of man doth , it seems to imitate ( as far as its own finite nature will permit it to strive after an imitation of ) God's eternity : and grasping and gathering together a long Series of duration into it self , makes an essay to free it self from the rigid laws of it , and to purchase to it self the freedome of a true Eternity . And as by its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Platonists are wont to speak ) its Chronical and successive operations , it unravels and unfolds the contexture of its own indefinite intellectual powers by degrees ; so by this Memory and Prevision it recollects and twists them up all together again into it self . And though it seems to be continually sliding from it self in those several vicissitudes and changes which it runs through in the constant variety of its own Effluxes and Emanations ; yet is it alwaies returning back again to its first Original by a swift remembrance of all those motions and multiplicity of operations which have begot in it the first sense of this constant flux . As if we should see a Sun-beam perpetually flowing forth from the bright body of the Sun , and yet ever returning back to it again ; it never loseth any part of its Being , because it never forgets what it self was : and though it may number out never so vast a length of its duration , yet it never comes nearer to its old age , but carrieth a lively sense of its youth and infancy , which it can at pleasure lay a fast hold on , along with it . But if our Souls were nothing else but a Complex of fluid Atomes , how should we be continually roving and sliding from our selves , and soon forget what we once were ? The new Matter that would come in to fill up that Vacuity which the Old had made by its departure , would never know what the Old were , nor what that should be that would succeed that : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that new pilgrim and stranger-like Soul would alwaies be ignorant of what the other before it knew , and we should be wholly some other bulk of Being then we were before , as Plotinus hath excellently observed Enn. 4. l. 7. c. 5. It was a famous speech of wise Heraclitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man cannot enter twice into the same River : by which he was wont symbolically to express the constant flux of Matter , which is the most unstable thing that may be . And if Epicurus his Philosophy could free this Heap of refined Atomes , which it makes the Soul to be , from this inconstant and flitting nature , and teach us how it could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some stable and immutable thing , alwaies resting entire while it is in the Body ; though we would thank him for such a goodly conceit as this is , yet we would make no doubt but it might as well be able to preserve it self from dissolution and dissipation out of this gross Body , as in it : seeing it is no more secured from the constant impulses of that more gross Matter which is restlesly moving up and down in the Body , then it is out of it : and yet for all that we should take the leave to ask Tully's question with his sober disdain ; Quid , obsecro , terrâne tibi aut hoc nebuloso & caliginoso coeno aut sata aut concreta videtur tanta vis memoriae ? Such a jewel as this is too precious to be found in a dunghill : meer Matter could never thus stretch forth its feeble force , & spread it self over all its own former praeexistencies . We may as well suppose this dull and heavy Earth we tread upon to know how long it hath dwelt in this part of the Universe that now it doth , and what variety of Creatures have in all past Ages sprung forth from it , and all those occurrences & events which have all this time happened upon it . CHAP. IV. The second Argument for the Immortality of the Soul. Actions either Automatical or Spontaneous . That Spontaneous and Elicite Actions evidence the Distinction of the Soul from the Body . Lucretius his Evasion very slight and weak . That the Liberty of the Will is inconsistent with the Epicurean principles . That the Conflict of Reason against the Sensitive Appetite argues a Being in us superiour to Matter . WE have done with that which we intended for the First part of our Discourse of the Soul's Immortality : we have hitherto look'd at it rather in Concreto then in Abstracto , rather as a Thing complicated with and united to the Body ; and therefore considered it in those Operations , which as they are not proper to the Body , so neither are they altogether independent upon it , but are rather of a mixt nature . We shall now take notice of it in those Properties , in the exercise whereof it hath less commerce with the Body , and more plainly declares its own high descent to us , That it is able to subsist and act without the aid and assistance of this Matter which it informes . And here we shall take that course that Aristotle did in his Books de Anima , and first of all inquire , Whether it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some kind of Action so proper and peculiar to it self ; as not to depend upon the Body . And this soon offers it self in the first place to us in those Elicite motions of it , as the Moralists are wont to name them , which though they may end in those they call Imperate acts , yet have their first Emanation from nothing else but the Soul it self . For this purpose we shall take notice of Two sorts of Actions which are obvious to the experience of every one that observes himself , according to a double Source & emanation of them , which a late Philosopher hath very happily suggested to us . The first are those Actions which arise up within us without any Animadversion ; the other are those that are consequent to it . For we find frequently such Motions within our selves which first are , before we take notice of them , and which by their own turbulency and impetuousness force us to an Advertency : as those Fiery spirits and that inflamed Blood which sometimes fly up into the head ; or those gross and Earthly Fumes that disturb our brains ; the stirring of many other Humours which beget within us Grief , Melancholy , Anger , or Mirth , or other Passions ; which have their rise from such Causes as we were not aware of , nor gave no consent to create this trouble to us . Besides all those Passions and Perceptions which are begotten within us by some externall motions which derive themselves through our Senses , and fiercely knocking at the door of our Minds and Understandings force them sometimes from their deepest debates & musings of some other thing , to open to them and give them an audience . Now as to such Motions as these are , it being necessary for the preservation of our Bodies that our Souls should be acquainted with them , a mans Body was so contrived and his Soul so united to it , that they might have a speedy access to the Soul. Indeed some ancient Philosophers thought that the Soul descending more deeply into the Body , as they expresse it , first begot these corporeal motions unbeknown to it self by reason of its more deep immersion , which afterwards by their impetuousness excited its advertency . But whatsoever truth there is in that Assertion , we clearly find from the relation of our own Souls themselves , that our Soul disowns them , and acknowledgeth no such Motions to have been so busy by her commission ; neither knows what they are , from whence they arise , or whither they tend , untill she hath duly examined them . But these Corporeal motions as they seem to arise from nothing else but meerly from the Machina of the Body it self ; so they could not at all be sensated but by the Soul. Neither indeed are all our own Corporeal actions perceived by us , but only those that may serve to maintain a good correspondence & intelligence between the Soul and Body , and so foment & cherish that Sympathy between them which is necessary for the subsistence and well-being of the whole man in this mundane state . And therefore there is very little of that which is commonly done in our Body , which our Souls are informed at all of . The constant Circulation of Blood through all our Veins and Arteries ; the common motions of our Animal spirits in our Nerves ; the maceration of Food within our Stomachs , and the distribution of Chyle and nourishment to every part that wants the relief of it ; the constant flux and reflux of more sedate Humours within us ; the dissipations of our corporeal Matter by insensible Transpiration , and the accesses of new in the room of it ; all this we are little acquainted with by any vital energie which ariseth from the union of Soul and Body : and therefore when we would acquaint our selves with the Anatomy and vital functions of our own Bodies , we are fain to use the same course and method that we would to find out the same things in any other kind of Animal , as if our Souls had as little to doe with any of these in our own Bodies , as they have in the Bodies of any other Brute creature . But on the other side , we know as well , that manythings that are done by us , are done at the dictate and by the commission of our own Wills ; and therefore all such Actions as these are , we know , without any great store of Discoursive inquiry , to attribute to their own proper causes , as seeing the efflux and propagation of them . We doe not by a naked speculation know our Bodies first to have need of nourishment , and then by the Edict of our Wills injoyn our Spirits and Humours to put themselves into an hungry and craving posture within us by corroding the Tunicles of the Stomach ; but we first find our own Souls sollicited by these motions , which yet we are able to gainsay , and to deny those petitions which they offer up to us . We know we commonly meditate and discourse of such Arguments as we our selves please : we mould designs , and draw up a plot of means answerable thereto , according as the free vote of our own Souls determines ; and use our own Bodies many times , notwithstanding all the reluctancies of their nature , onely as our Instruments to serve the will and pleasure of our Souls . All which as they evidently manifest a true Distinction between the Soul and the Body , so they doe as evidently prove the Supremacy and dominion which the Soul hath over the Body . Our Moralists frequently dispute what kind of government that is whereby the Soul , or rather Will , rules over the Sensitive Appetite , which they ordinarily resolve to be Imperium politicum ; though I should rather say , that all good men have rather a true despotical power over their Sensitive faculties , and over the whole Body , though they use it onely according to the laws of Reason and Discretion . And therefore the Platonists and Stoicks thought the Soul of man to be absolutely freed from all the power of Astral Necessity , and uncontroulable impressions arising from the subordination and mutual Sympathie and Dependance of all mundane causes , which is their proper notion of Fate . Neither ever durst that bold Astrologie which presumes to tell the Fortunes of all corporeal Essences , attempt to enter into the secrets of man's Soul , or predict the destinies thereof . And indeed whatever the destinies thereof may be that are contained in the vast volume of an Infinite and Almighty Mind , yet we evidently find a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a liberty of Will within our selves , maugre the stubborn malice of all Second Causes . And Aristole , who seems to have disputed so much against that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Souls which his Master before him had soberly maintained , does indeed but quarrel with that common sense and Experience which we have of our Souls ; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Soul being nothing else but that Innate force and power which it hath within it , to stir up such thoughts and motions within it self as it finds it self most free to . And therefore when we reflect upon the productions of our own Souls , we are soon able to find out the first Efficient cause of them . And though the subtilty of some Wits may have made it difficult to find out whether the Understanding or the Will or some other Facultie of the Soul be the First Mover , whence the motus primò primus ( as they please to call it ) proceeds ; yet we know it is originally the Soul it self whose vital acts they all are : and although it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First Cause as deriving all its virtue from it self , as Simplicius distinguisheth in 1. de An. cap. 1. yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vitally co-working with the First Causes of all : But on the other side , when we come to examine those Motions which arise from the Body , this stream runs so far under ground , that we know not how to trace it to the head of it ; but we are fain to analyse the whole artifice , looking from the Spirits to the Blood , from that to the Heart , viewing all along the Mechanical contrivance of Veins and Arteries : neither know we after all our search whether there be any Perpetuum mobile in our own Bodies , or whether all the motions thereof be onely by the redundancy of some external motions without us ; nor how to find the First mover in nature ; though could we find out that , yet we know that there is a Fatal determination which sits in all the wheels of meer Corporeal motion ; neither can they exercise any such noble freedome as we constantly find in the Wills of men , which are as large and unbounded in all their Elections as Reason it self can represent Being it self to be . Lucretius , that he might avoid the dint of this Argument , according to the Genius of his Sect feigns this Liberty to arise from a Motion of declination , whereby his Atomes alwaies moving downwards by their own weight towards the Centre of the World , are carried a little obliquely , as if they tended toward some point different from it , which he calls clinamen principiorum . Which riddle though it be as good as any else which they , who held the Materiality and Mortality of Souls in their own nature , can frame to salve this difficulty ; yet is of such a private interpretation , that I believe no Oedipus is able to expound it . But yet by what we may guesse at it , we shall easily find that this insolent conceit ( and all else of this nature ) destroys the Freedome of Will , more then any Fate which the severest censours thereof , whom he sometimes taxeth , ever set over it . For how can any thing be made subject to a free and impartial debate of Reason , or fall under the Level of Free-will , if all things be the meer result either of a Fortuitous or Fatal motion of Bodies , which can have no power or dominion over themselves ? and why should he or his great Master find so much fault with the Superstition of the world , and condemn the Opinions of other men when they compare them with that transcendent sagacity they believe themselves to be the Lords of , if all was nothing else but the meer issue of Material motions ; seeing that necessity which would arise from a different concourse and motion of several particles of Matter begetting that diversity of Opinions and Wills , would excuse them all from any blame ? Therefore to conclude this Argument , Whatsoever Essence finds this Freedome within it self , whereby it is absolved from the rigid laws of Matter , may know it self also to be Immaterial ; and having dominion over its own actions , it will never desert it self : and because it finds it self non vi alienâ sed suâ moveri , as Tully argues , it feels it self able to preserve it self from the forrein force of Matter , and can say of all those assaults which are at any time made against those sorry mud-walls which in this life inclose it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Stoick did , all this is nothing to me , who am yet free and can command within , when this feeble Carkass is able no longer to obey me ; and when that is shattered and broken down , I can live any where else without it ; for I was not That , but had onely a command over It , while I dwelt in it . But before we wholly desert this Head , we may adde some further strength to it , from the Observation of that Conflict which the Reasons and Understandings of men maintain against the Sensitive appetite : and wheresoever the Higher powers of Reason in a man's Soul prevail not , but are vanquish'd by the impetuousness of their Sensual affections through their own neglect of themselves ; yet are they never so broken , but they may strengthen themselves again : and where they subdue not men's inordinate Passions and Affections , yet even there will they condemn them for them . Whereas were a Man all of one piece , and made up of nothing else but Matter ; these Corporeal motions could never check or controul themselves , these Material dimensions could not struggle with themselves , or by their own strength render themselves any thing else then what they are . But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greeks call it , this Self-potent Life which is in the Soul of man , acting upon it self and drawing forth its own latent Energie , finds it self able to tame the outward man , and bring under those rebellious motions that arise from the meer Animal powers , and to tame and appease all those seditions and mutinies that it finds there . And if any can conceive all this to be nothing but a meer fighting of the male-contented pieces of Matter one against another , each striving for superiority and preeminence ; I should not think it worth the while to teach such an one any higher learning , as looking upon him to be indued with no higher a Soul then that which moves in Beasts or Plants . CHAP. V. The third Argument for the Immortality of the Soul. That Mathematical Notions argue the Soul to be of a true Spiritual and Immaterial Nature . WE shall now consider the Soul awhile in a further degree of Abstraction , and look at it in those Actions which depend not at all upon the Body , wherein it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greeks speak , and converseth onely with its own Being . Which we shall first consider in those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mathematical notions which it conteins in it self , and sends forth from within it self ; which as they are in themselves Indivisible , and of such a perfect nature as cannot be received or immersed into Matter ; so they argue that Subject in which they are seated to be of a true Spiritual and Immaterial nature . Such as a pure Point , Linea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Latitude abstracted from all Profundity , the Perfection of Figures , Aequality , Proportion , Symmetry and Asymmetry of Magnitudes , the Rise and propagation of Dimensions , Infinite divisibility , and many such like things ; which every ingenuous Son of that Art cannot but acknowledge to be the true characters of some Immaterial Being , seeing they were never buried in Matter , nor extracted out of it : and yet these are transcendently more certain and infallible Principles of Demonstration then any Sensible thing can be . There is no Geometrician but will acknowledge Angular sections , or the cutting of an Arch into any number of parts required , to be most exact without any diminution of the whole ; but yet no Mechanical art can possibly so perform either , but that the place of section will detract something from the whole . If any one should endeavour to double a Cube , as the Delian Oracle once commanded the Athenians , requiring them to duplicate the dimensions of Apollo's Altar , by any Mechanicall subtilty ; he would find it as impossible as they did , and be as much laugh'd at for his pains as some of their Mechanicks were . If therefore no Matter be capable of any Geometrical effections , and the Apodictical precepts of Geometry be altogether unimitable in the purest Matter that Phansie can imagine ; then must they needs depend upon something infinitly more pure then Matter , which hath all that Stability and Certainty within it self which it gives to those infallible Demonstrations . We need not here dispute with Empedocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We know earth by earth , fire by fire , and water by water , that is , by the Archetypal Idea's of all things in our own Souls ; though it may be it were no hard matter to prove that , as in this case S. Austin did , when in his Book de Quant , animae , he would prove the Immortality of the Soul from these notions of Quantity , which come not by any possible Sense or Experience which we can make of bodily Being , and therefore concludes they must needs be immediately ingraven upon an Immaterial Soul. For though we could suppose our Senses to be the School-Dames that first taught us the Alphabet of this learning ; yet nothing else but a true Mental Essence could be capable of it , or so much improve it as to unbody it all , and strip it naked of any Sensible garment , and then onely , when it hath done it , embrace it as its own , and commence a true and perfect understanding of it . And as we all hold it impossible to shrink up any Material Quality , which will perpetually spread it self commensurably to the Matter it is in , into a Mathematical point : so is it much more impossible to extend and stretch forth any Immaterial and unbodied Quality or notion according to the dimensions of Matter , and yet to preserve the integrity of its own nature . Besides , in these Geometricall speculations we find that our Souls will not consult with our Bodies , or ask any leave of our Fansies how or how far they shall distribute their own notions by a continued progress of Invention ; but spending upon their own stock , are most free and liberal , and make Fansie onely to serve their own purpose in painting out not what Matter will afford a copie of , but what they themselves will dictate to it ; and if that should be too busie , silence and controul it by their own Imperial laws . They so little care for Matter in this kind of work , that they banish it as far as may be from themselves , or else chastise and tame the unruly and refractory nature of it , that it should yield it self pliable to their soveraign commands . These Embodied Bodies ( for so this present Argument will allow me to call them ) which our Senses converse with , are perpetually justling together , contending so irresistably each for its own room and space to be in , and will not admit of any other into it , preserving their own intervals : but when they are once in their Unbodied nature entertained into the Mind , they can easily penetrate one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Soul can easily pyle the vastest number up together in her self , and by her own force sustain them all , and make them all couch together in the same space : she can easily pitch up all those Five Regular Bodies together in her own Imagination , and inscribe them one in another , and then entring into the very heart and centre of them , discern all their Properties and several Respects one to another ; and thus easily find her self freed from all Material or Corporeal confinement ; shewing how all that which we call Body , rather issued forth by an infinite projection from some Mind , then that it should exalt it self into the nature of any Mental Being ; and , as the Platonists and Pythagoreans have long since well observed , how our Bodies should rather be in our Souls , then our Souls in them . And so I have done with that Particular . CHAP. VI. The Fourth Argument for the Immortality of the Soul. That those clear and stable Ideas of Truth which are in Man's Mind evince an Immortal and Immaterial Substance residing in us , distinct from the Body . The Soul more knowable then the Body . Some passages out of Plotinus and Proclus for the further confirming of this Argument . AND now we have traced the Immortality of the Soul , before we were aware , through those Three Relations or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ( if you will ) Degrees of knowledge , which Proclus in his Comment upon Plato's Timaeus hath attributed to it , which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The First is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a naked perception of Sensible impressions , without any work of Reason . The Second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Miscellaneous kind of knowledge arising of a collation of its Sensations with its own more obscure and dark Idea's . The Third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Discourse and Reason , which the Platonists describe Mathematical knowledge by , which , because it spins out its own notions by a constant series of Deduction , knitting up Consequences one upon another by Demonstrations , is by him call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Progressive kind of knowledge ; to which he addes a Fourth , which we shall now make use of for a further Proof of the Immortality of the Soul. There is therefore Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a naked Intuition of Eternal Truth which is alwaies the same , which never rises nor sets , but alwaies stands still in its Vertical , and fills the whole Horizon of the Soul with a mild and gentle light . There are such calm and serene Idea's of Truth , that shine onely in pacate Souls , and cannot be discerned by any troubled or fluid Fancy , that necessarily prove a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some Permanent & Stable Essence in the Soul of man , which ( as Simplicius on Epictet well observes ) ariseth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from some immoveable and unchangeable Cause which is alwaies the same . For these Operations about Truth we now speak of , are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any Chronical Energies , as he further expresses it , but the true badges of an Eternal nature , and speak a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Plato is wont to phrase it ) in man's Soul. Such are the Archetypall Idea's of Justice , Wisdome , Goodness , Truth , Eternity , Omnipotency , and all those either Morall , Physicall , or Metaphysical notions , which are either the First Principles of Science , or the Ultimate complement and final perfection of it . These we alwaies find to be the same , and know that no Exorcisms of Material mutations have any power over them : though we our selves are but of yesterday , and mutable every moment , yet these are Eternall , and depend not upon any mundane vicissitudes ; neither could we ever gather them from our observation of any Material thing where they were never sown . If we reflect but upon our own Souls , how manifestly doe the Species of Reason , Freedome , Perception , and the like , offer themselves to us , whereby we may know a thousand times more distinctly what our Souls are then what our Bodies are ? For the former we know by an immediate converse with our selves , and a distinct sense of their Operations ; whereas all our knowledge of the Body is little better then meerly Historicall , which we gather up by scraps and piecemeals from more doubtfull and uncertain experiments which we make of them : but the notions which we have of a Mind , i. e. something within us that thinks , apprehends , reasons , and discourses , are so clear and distinct from all those notions which we can fasten upon a Body , that we can easily conceive that if all Body-Being in the world were destroyed , yet we might then as well subsist as now we doe . For whensoever we take notice of those Immediate motions of our own Minds whereby they make themselves known to us , we find no such thing in them as Extension or Divisibility , which are contained in every Corporeal essence : and having no such thing discovered to us from our nearest familiarity with our own Souls , we could never so easily know whether they had any such things as Bodies joyned to them or not , did not those extrinsecal impressions that their turbulent motions make upon them admonish them thereof . But as the more we reflect upon our own Minds , we find all Intelligible things more clear , ( as when we look up to the Heavens , we see all things more bright and radiant , then when we look down upon this dark Earth when the Sun-beams are drawn away from it : ) so when we see all Intelligible Being concentring together in a greater Oneness , and all kind of Multiplicity running more and more into the strictest Unity , till at last we find all Variety and Division suck'd up into a perfect Simplicity , where all happily conspire together in the most undivided peace and friendship ; we then easily perceive that the reason of all Diversity and Distinction is ( that I may use Plotinus his words not much differently from his meaning ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For though in our contentious pursuits after Science , we cast Wisdome , Power , Eternity , Goodness and the like into several formalities , that so we may trace down Science in a constant chain of Deductions ; yet in our naked Intuitions and visions of them , we clearly discern that Goodness and Wisdome lodge together , Justice and Mercy kiss each other : and all these and whatsoever pieces else the crack'd glasses of our Reasons may sometime break Divine and Intelligible Being into , are fast knit up together in the invincible bonds of Eternity . And in this sense is that notion of Proclus descanting upon Plato's riddle of the Soul , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it were generated & yet not generated ] to be understood ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Soul partaking of Time in its broken and particular conceptions and apprehensions , and of Eternity in its comprehensive and stable contemplations . I need not say that when the Soul is once got up to the top of this bright Olympus , it will then no more doubt of its own Immortality , or fear any Dissipation , or doubt whether any drowsie Sleep shall hereafter seize upon it : no , it will then feel it self grasping fast and safely its own Immortality , and view it self in the Horizon of Eternity . In such sober kind of Ecstasies did Plotinus find his own Soul separated from his Body , as if it had divorc'd it for a time from it self : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I being often awakened into a sense of my self , and being sequestred from my body , and betaking my self from all things else into my self ; what admirable beauty did I then behold , &c. as he himself tells us , En. 4. l. 8. c. 1. Thus is that Intelligence begotten which Proclus l. 2. in Plat. Tim. calls a Correction of Science : his notion is worth our taking notice of , and gives us in a manner a brief recapitulation of our former discourse , shewing how the higher we ascend in the contemplation of the Soul , the higher still we rise above this low sphear of Sense and Matter . His words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , Science as it is in the Soul ( by which he means the Discoursive power of it ) is blameless , but yet is corrected by the Mind ; as resolving that which is Indivisible , and dividing Simple Being as if it were Compounded : as Fansy corrects Sense for discerning with passion and material mixture , from which that purifies its object ; Opinion corrects Fansie , because it apprehends things by forms and phantasms , which it self is above ; and Science corrects Opinion , because it knows without discerning of causes ; and the Mind ( as was insinuated ) or the Intuitive faculty corrects the Scientifical , because by a Progressive kind of Analysis it divides the Intelligible Object , where it self knows and sees things together in their undivided essence : wherefore this onely is Immoveable , and Science or Scientifical reason is inferiour to it in the knowledge of true Being . Thus he . But here we must use some caution , lest we should arrogate too much to the power of our own Souls , which indeed cannot raise up themselves into that pure and steddy contemplation of true Being ; but will rather act with some Multiplicity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as they speak ) attending it . But thus much of its high original may appear to us , that it can ( as our Author told us ) correct it self , for dividing and disjoyning therein , as knowing all to be every way One most entire and simple : though yet all men cannot easily improve their own Understandings to this High degree of Comprehension ; and therefore all ancient Philosophers and Aristotle himself made it the peculiar priviledge of some men more abstracted from themselves and all corporeall commerce . CHAP. VII . What it is that , beyond the Highest and most subtile Speculations whatsoever , does clear and evidence to a Good man the Immortality of his Soul. That True Goodness and Vertue begets the most raised Sense of this Immortality . Plotinus his excellent Discourse to this purpose . AND now that we may conclude the Argument in hand , we shall adde but this one thing further to clear the Soul's Immortality , and it is indeed that which breeds a true sense of it , viz. True and reall goodness . Our highest speculations of the Soul may beget a sufficient conviction thereof within us , but yet it is onely True Goodness and Vertue in the Souls of men that can make them both know and love , believe and delight themselves in their own Immortality . Though every good man is not so Logically subtile as to be able by fit mediums to demonstrate his own Immortality , yet he sees it in a higher light : His Soul being purged and enlightned by true Sanctity is more capable of those Divine irradiations , whereby it feels it self in conjunction with God , and by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Greeks speak ) the Light of divine goodness mixing it self with the light of its own Reason , sees more clearly not onely that it may , if it please the supreme Deity , of its own nature exist eternally , but also that it shall doe so : it knows it shall never be deserted of that free Goodness that alwaies embraceth it : it knows that Almighty Love , which it lives by , to be stronger then death , and more powerful then the grave ; it will not suffer those holy ones that are partakers of it to lie in hell , or their Souls to see corruption ; and though worms may devour their flesh , and putrefaction enter into those bones that fence it , yet it knows that its Redeemer lives , and that it shall at last see him with a pure Intellectual eye , which will then be clear and bright , when all that earthly dust , which converse with this mortal body filled it with , shall be wiped out : It knows that God will never forsake his own life which he hath quickned in it ; he will never deny those ardent desires of a blissfull fruition of himself , which the lively sense of his own Goodness hath excited within it : those breathings and gaspings after an eternal participation of him are but the Energy of his own breath within us ; if he had had any mind to destroy it , he would never have shewn it such things as he hath done ; he would not raise it up to such Mounts of Vision , to shew it all the glory of that heavenly Canaan flowing with eternal and unbounded pleasures , and then tumble it down again into that deep and darkest Abyss of Death and Non-entity . Divine goodness cannot , it will not , be so cruel to holy souls that are such ambitious suitors for his love . The more they contemplate the blissfull Effluxes of his divine love upon themselves , the more they find themselves strengthned with an undaunted confidence in him ; and look not upon themselves in these poor bodily relations and dependences , but in their eternal alliances , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Arrianus sometimes speaks ) as the Sons of God who is the Father of Souls , Souls that are able to live any where in this spacious Universe , and better out of this dark and lonesome Cell of Bodily matter , which is alwaies checking and clogging them in their noble motions , then in it : as knowing that when they leave this Body , they shall then be received into everlasting habitations , and converse freely and familiarly with that Source of Life and Spirit which they conversed with in this life in a poor disturbed and streightned manner . It is indeed nothing else that makes men question the Immortality of their Souls , so much as their own base and earthly loves , which first makes them wish their Souls were not immortal , and then to think they are not : which Plotinus hath well observed , and accordingly hath soberly pursued this argument . I cannot omit a large recital of his Discourse , which tends so much to disparage that flat and dull Philosophy which these later Ages have brought forth ; as also those heavy-spirited Christians that find so little divine life and activity in their own Souls , as to imagine them to fall into such a dead sleep as soon as they leave this earthly tabernacle , that they cannot be awakened again , till that last Trumpet and the voice of an Archangel shall rouse them up . Our Authors discourse is this , Enn. 4. lib. 7. c. 10. having first premised this Principle , That every Divine thing is immortall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Let us now consider a Soul ( saith he ) not such an one as is immerst into the Body , having contracted unreasonable Concupiscence and Anger ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to which they were wont to distinguish between the Irascible and Concupiscible faculty ) and other Passions ; but such a one as hath cast away these , and as little as may be communicates with the Body : such a one as this will sufficiently manifest that all Vice is unnaturall to the Soul , and something acquired onely from abroad ; and that the best Wisdome and all other Vertues lodge in a purged Soul , as being allyed to it . If therefore such a Soul shall reflect upon it self , how shall it not appear to it self to be of such a kind of nature as Divine and Eternall Essences are ? For Wisdome and true Vertue being Divine Effluxes can never enter into any unhallowed and mortall thing : it must therefore needs be Divine , seeing it is fill'd with a Divine nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by its kindred and consanguinity therewith . Whoever therefore amongst us is such a one , differs but little in his Soul from Angelicall essences ; and that little is the present inhabitation in the Body , in which he is inferiour to them . And if every man were of this raised temper , or any considerable number had but such holy Souls , there would be no such Infidels as would in any sort disbelieve the Soul's Immortality . But now the vulgar sort of men beholding the Souls of the generality so mutilated and deform'd with Vice and Wickedness , they cannot think of the Soul as of any Divine and Immortall Being ; though indeed they ought to judge of things as they are in their own naked essences , and not with respect to that which extraessentially adheres to them ; which is the great prejudice of knowledge . Contemplate therefore the Soul of man , denuding it of all that which it self is not , or let him that does this view his own Soul ; then he will believe it to be Immortall , when he shall behold it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fixt in an Intelligible and pure nature ; he shall then behold his own Intellect contemplating not any Sensible thing , but Eternall things , with that which is Eternall , that is , with it self , looking into the Intellectuall world , being it self made all Lucid , Intellectuall , and shining with the Sun-beams of eternall Truth , borrowed from the First Good , which perpetually rayeth forth his Truth upon all Intellectuall Beings . One thus qualified may seem without any arrogance to take up that saying of Empedocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Farewell all earthly allies , I am henceforth no mortall wight , but an Immortall Angel , ascending up into Divinity , and reflecting upon that likeness of it which I find in my self . When true Sanctity and Purity shall ground him in the knowledge of divine things , then shall the inward Sciences , that arise from the bottome of his own Soul , display themselves ; which indeed are the onely true Sciences : for the Soul runs not out of it self to behold Temperance and Justice abroad , but it s own light sees them in the contemplation of its own Being , and that divine essence which was before enshrined within it self . I might after all this adde many more Reasons for a further confirmation of this present Thesis , which are as numerous as the Soul's relations & productions themselves are ; but to every one who is willing to doe his own Soul right , this Evidence we have already brought in is more then sufficient . CHAP. VIII . An Appendix containing an Enquiry into the Sense and Opinion of Aristotle concerning the Immortality of the Soul. That according to him the Rational Soul is separable from the Body and Immortall . The true meaning of his Intellectus Agens and Patiens . HAving done with the several Proofs of the Soul's Immortality ( that great Principle of Naturall Theology , which if it be not entertain'd as a Communis Notitia , as I doubt not but that it is by the Vulgar sort of men , or as an Axiome , or , if you will , a Theoreme of free and impartial Reason , all endeavours in Religion will be very cool and languid ) it may not be amiss to enquire a little concerning His opinion whom so many take for the great Intelligencer of Nature and Omniscient Oracle of Truth ; though it be too manifest that he hath so defaced the sacred Monuments of the ancient Metaphysical Theology by his profane hands , that it is hard to see that lovely face of Truth which was once engraven upon them ( as some of his own Interpreters have long agoe observed ) and so blurr'd those fair Copies of divine learning which he received from his Predecessours , that his late Interpreters ( who make him their All ) are as little sometime acquainted with his meaning and design , as they are with that Elder philosophy which he so corrupts : which indeed is the true reason they are so ambiguous in determining his Opinion of the Soul's immortality ; which yet he often asserts and demonstrates in his Three Books de Anima . We shall not here traverse this Notion through them all , but onely briefly take notice of that which hath made his Expositours stumble so much in this point ; the main whereof is that Definition which he gives of the Soul , wherein he seems to make it nothing else for the Genus of it , but an Entelechia or Informative thing , which spends all its virtue upon that Matter which it informs , and cannot act any other way then meerly by information ; being indeed nothing else but some Material 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like an impression in wax which cannot subsist without it , or else the result of it : whence it is that he calls onely either Material Forms , or the Functions and Operations of those Forms , by this name . But indeed he intended not this for a general Definition of the Soul of man , and therefore after he had lai'd down this particular Definition of the Soul , lib. 2. cap. 1. he tells us expresly , That that which we call the Rational Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or separable from the Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is not the Entelech of any Body . Which he laies down the demonstration of in several places of all those Three books , by enquiring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he speaks , lib. 1. cap. 1. whether the Soul hath any proper function or operation of its own , or whether all be compounded and result from the Soul and Body together : and in this inquirie finding that all Sensations and Passions arise as well from the Body as from the Soul , and spring out of the conjunction of both of them ( which he therefore calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being begotten by the Soul upon the Body ) he concludes that all this savours of nothing else but a Mateterial nature , inseparable from the Body . But then finding acts of Mind and Understanding , which cannot be propagated from Matter , or causally depend upon the Body , he resolves the Principles from whence they flow to be Immortal ; which he thus sets down lib. 2. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , Now as for the Mind and Theoreticall power , it appears not , viz. that they belong to that Soul which in the former Chapter was defined by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but it seems to be another kind of Soul , and that onely is separable from the Body , as that which is Eternal and Immortal from that which is Corruptible . But the other Powers or Parts of the Soul ( viz. the Vegetative and Sensitive ) are not separable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as some think . Where by these [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some ] which he here refutes , he manifestly means the Platonists and Pythagoreans , who held that all kinds of Souls were immortal , as well the Souls of beasts as of men ; whereas he upon that former enquirie concluded that nothing was immortal , but that which is the Seat of Reason and Understanding : and so his meaning is , that this Rational Soul is altogether a distinct Essence from those other ; or else that glory which he makes account he reaps from his supposed victory over the other Sects of Philosophers will be much eclipsed , seeing they themselves did not so much contend for that which he decries , viz. an exercise of any such Informative faculties in a state of Separation , neither doe we find them much more to reject one part of that complex Axiome of * his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is sensitive is not without the Body , but the Intellect or Mind is separable , then they doe the other . The other difficulty which Aristotle's opinion seems to be clogg'd withall is that Conclusion which he laies down lib. 3. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is commonly thus expounded , Intellectus patiens est corruptibilis . But all this difficulty will soon be cleared , if once it may appear how ridiculous their conceit is , that from that Chapter fetch that idle distinction of Intellectus Agens & Patiens ; meaning by the Agens , that which prepares phantasmes , and exalts them into the nature of intelligible species ; and then propounds them to the Patiens to judge thereof : whereas indeed he means nothing else by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but onely the Understanding in potentia , and by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same in actu or in habitu , as the Schoolmen are wont to phrase it ; and accordingly thus laies down his meaning and method of this notion . In the preceding Chapter of that Book , he disputes against Plato's Connate species , as being afraid , lest if the Soul should be prejudiced by any home-born notions , it would not be indifferent to the entertaining of any other Truth . Where , by the way , we may observe how unreasonable his Argument is : for if the Soul hath no such stock of principles to trade with , nor any proper notions of its own that might be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Opinions , it would be so indifferent to any , that the foulest Errour might be as easily entertained by it as the fairest Truth ; neither could it ever know what guest it receives , whether Truth , or Falshood . But yet our Author found himself able to swallow down this absurdity , though when he had done he could not well digest it . For he could not but take notice of that which was obvious for any one to reply , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so reflecting upon it self , may find matter within to work upon ; and so laies down this scruple in a way not much different from his Masters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. but the Soul it self is also intelligible , as well as all other intelligible natures are ; and in those Beings which are purely abstracted from Matter , that which understands is the same with that which is understood . Thus he . But not being Master of this notion , he finds it a little too unruly for him , and falls to enquire why the Soul should not then alwaies be in actu ; quitting himself of the whole difficulty at once by telling us , that our souls are here clogg'd with a Hyle or Matter that cleaves to them , and so all the matter of their knowledge is contained in sensible objects , which they must extract out of them , being themselves onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in potentia ad intelligendum . Just as in a like argument ( Chap. 8. ) he would needs perswade us , That the Understanding beholds all things in the glass of Phansie ; and then questioning how our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or First principles of knowledge should be Phantasmes , he grants that they are not indeed phantasmes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but yet they are not without phantasmes ; which he thinks is enough to say , and so by his meer dictate without any further discussion to solve that knot : whereas in all Reflex acts , whereby the Soul reviews its own opinions , and finds out the nature of them , it makes neither use of Sense or Phantasmes ; but acting immediately by its own power , finds it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Simplicius observes . But to return , This Hyle or Matter which our Author supposeth to hinder a free & uninterrupted exercise of Understanding , is indeed nothing else but the Souls potentiality ; and not any kind of divisible or extended nature . And therefore when he thus distinguisheth between his Intellectus Agens and Patiens , he seems to mean almost nothing else but what our ordinary Metaphysitians doe in their distinction of Actus and Potentia , ( as Simplicius hath truly observed ) when they tell us , that the finest created nature is made up of these two compounded together . For we must know that the genius of his Philosophy led him to fancy an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain subject or obediential power in every thing that fell within the compass of Physical speculation , or that had any relation to any natural body ; and some other power which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that was of an active and operating nature : and consequently that both these Principles were in the Soul it self , which as it was capable of receiving impressions & species from the Phansie , and in a posse to understand , so it was Passive ; but as it doth actually understand , so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Active . And with this Notion he begins his 5. Chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , Seeing that in every nature there is something which as a First subject is all things potentially , and some Active principle which produceth all things , as Art doth in Matter ; it is necessary that the Soul also partake of these differences . And this he illustrates by Light & Colours ; resembling the Passive power of the Intellect to Colours , the Active or Energetical to Light : and therefore he saies , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separable , unmixt , and impassible ; and so at last concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the state of Separation this Intellect is alwaies that which it is ( that is , it is alwaies Active and Energetical , as he had told us before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the essence of it being activity ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this onely is immortal and eternal , but we doe not remember because it is impassible . In which last words he seems to disprove Plato's Reminiscentia , because the Soul in a state of Separation being alwaies in act , the Passive power of it , which then first begins to appear when it is embodied , could not represent or contain any such Traditionall species as the Energeticall faculty acted upon before ; seeing there was then no Phansie to retain them in , as Simplicius expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because in all remembrance we must reflect upon our Phansie . And this our Author seems to glance at , it being indeed never out of his eye , in these words we have endeavoured to give an account of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But the Passive intellect is corruptible , and without this we can understand nothing in this life . And thus our fore-named Commentator doubts not to glosse on them . CHAP. IX . A main Difficulty concerning the Immortality of the Soul [ viz. The strong Sympathy of the Soul with the Body ] answered . An Answer to another Enquiry , viz. Under what account Impressions deriv'd from the Body do fall in Morality . WE have now done with the Confirmation of this Point , which is the main Basis of all Religion , and shall not at present trouble our selves with those difficulties that may seem to incumber it ; which indeed are onely such as beg for a Solution , but doe not , if they be impartially considered , proudly contest with it : and such of them which depend upon any hypothesis which we may apprehend to be lai'd down in Scripture , I cannot think them to be of any such moment , but that any one who deals freely and ingenuously with this piece of God's truth , may from thence find a far better ansa of answering , then he can of moving of any scruples against the Souls Immortality , which that most strongly every where supposes , & does not so positively & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay down , as presume that we have an antecedent knowledge of it , & therefore principally teaches us the right Way & Method of providing in this life for our happy subsistence in that eternal estate . And as for what pretends to Reason or Experience , I think it may not be amiss briefly to search into one main difficulty concerning the Soul's Immortality : and that is , That strange kind of dependency which it seems to have on the Body , whereby it seems constantly to comply and sympathize therewith , and to assume to it self the frailties and infirmities thereof , to laugh and languish as it were together with that : and so when the Body is compos'd to rest , our Soul seems to sleep together with it ; and as the Spring of bodily Motion seated in our Brains is more clear or muddy , so the conceptions of our Minds are more distinct or disturbed . To answer this difficulty , it might be enough perhaps to say , That the Sympathy of things is no sufficient Argument to prove the Identity of their essences by , as I think all will grant ; yet we shall endeavour more fully to solve it . And for that purpose we must take notice , that though our Souls be of an Incorporeal nature , as we have already demonstrated , yet they are united to our Bodies , not as Assisting forms or Intelligences , as some have thought , but in some more immediate way ; though we cannot tell what that is , it being the great arcanum in Man's nature , that which troubled Plotinus so much , when he had contemplated the Immortality of it , that , as he speaks of himself , Enn. 4. lib. 8. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But indeed to make such a Complex thing as Man is , it was necessary that the Soul should be so united to the Body , as to share in its passions and infirmities so far as they are void of sinfulness . And as the Body alone could not perform any act of Sensation or Reason , and so it self become a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so neither would the Soul be capable of providing for the necessities of the Body , without some way whereby a feeling and sense of them might be conveyed to it ; neither could it take sufficient care of this corporeal life , as nothing pertaining to it , were it not sollicited to a natural compunction and compassion by the indigencies of our Bodies . It cannot be a meer Mental Speculation that would be so sensibly affected with hunger or cold or other griefs that our Bodies necessarily partake of , to move our Souls to take care for their relief : and were there not such a commerce between our Souls and Bodies , as that our Souls also might be made acquainted by a pleasurable and delightful sense of those things that most gratifie our Bodies , and tend most to the support of their Crasis and temperament ; the Soul would be apt wholly to neglect the Body , and commit it wholly to all changes and casualties . Neither would it be any thing more to us then the body of a Plant or Star , which we contemplate sometimes with as much contentment as we do our own bodies , having as much of the Theory of the one as of the other . And the relation that our Souls bear to such peculiar bodies as they inhabite , is one and the same in point of notion and speculation with that which they have to any other body : and therefore that which determines the Soul to this Body more then that , must be some subtile vinculum that knits and unites it to it in a more Physical way , which therefore Proclus sometimes calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spiritual kind of vehicle , whereby corporeal impressions are transferr'd to the Mind , and the dictates and decrees of that are carried back again into the Body to act and move it . Heraclitus wittily glancing at these mutual aspects and entercourses , calls them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Responsals or Antiphons wherein each of them catcheth at the others part & keeps time with it ; and so he tells us that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a way that leads upwards and downwards between the Soul and Body , whereby their affairs are made known to one another . For as the Soul could not have a sufficient relation of the state and condition of our Bodies , except it received some impressions from them ; so neither could our Souls make use of our Bodies , or derive their own virtue into them as they doe , without some intermediate motions . For as some motions may seem to have their beginning in our Bodies , or in some external mover , which are not known by our Souls till their advertency be awakened by the impetuousness of them : so some other motions are derived by our own Wills into our Bodies , but yet in such a way as they cannot be into any other body ; for we cannot by the meer Magical virtue of our Wills move any thing else without our selves , nor follow any such virtue by a concurrent sense of those mutations that are made by it , as we doe in our own Bodies . And as this Conjugal affection and sympathy between Soul and Body are thus necessary to the Being of Mankind ; so we may further take notice of some peculiar part within us where all this first begins : which a late fagacious Philosopher hath happily observed to be in that part of the Brain from whence all those Nerves that conduct the Animal spirits up and down the Body take their first Original ; seeing we find all Motions that first arise in our Bodies , to direct their course straight up to that , as continually respecting it , and there onely to be sensated , and all the imperate motions of our Wills issuing forth from the same consistory . Therefore the Animal spirits , by reason of their constant mobility and swift motion , ascending to the place of our Nerves origination , move the Soul , which there sits enthron'd , in some mysterious way ; and descending at the beck of our Wills from thence , move all the Muscles and joynts in such sort as they are guided and directed by the Soul. And if we observe the subtile Mechanicks of our own Bodies , we may easily conceive how the least motion in these Animal Spirits will , by their relaxing or distending the Nerves , Membranes and Muscles , according to their different quantity or the celerity and quality of their motions , beget all kind of motions likewise in the Organical part of our Bodies . And therefore that our Souls may the better inform our Bodies , they must perceive all their varieties ; and because they have such an immediate proximity to these Spirits , therefore also all the Motions of our Souls in the highest way of Reason and Understanding are apt to stir these quick and nimble spirits alwaies attending upon them , or else fix them too much . And thus we may easily see that should our Souls be alwaies acting and working within us , our Bodies could never take that rest and repose which is requisite for the conservation of Nature . As we may easily perceive in all our studies and meditations that are most serious , our Spirits are the more fix'd , attending the beck of our Minds . And except this knot whereby our Souls are wedded to our Bodies were unloosed that our Souls were loose from them , they could not act , but presently some Motion or other would be imprest upon our Bodies : as every Motion in our Bodies that is extraordinary , when our Nerves are distended with the Animal spirits , by a continual communication of it self in these Nerves like so many intended Chords to their original , moves our Souls ; and so though we alwaies perceive that one of them is primarily affected , yet we also find the other presently by consent to be affected too . And because the Soul hath all Corporeal passions and impressions thus conveyed to it , without which it could not expresse a due benevolence to that Body which peculiarly belongs to it ; therefore as the Motions of these Animal Spirits are more or less either disorderly and confus'd , or gentle and compos'd , so those Souls especially who have not by the exercise of true Vertue got the dominion over them , are also more or less affected proportionably in their operations . And therefore indeed to question whether the Soul , that is of an Immortal nature , should entertain these corporeal passions , is to doubt whether God could make a Man or not , and to question that which we find by experience in our selves ; for we find both that it doth thus , and yet that the Original of these is sometimes from Bodies , and sometimes again by the force of our Wills they are impress'd upon our Bodies . Here by the way we may consider in a moral way what to judge of those Impressions that are derived from our Bodies to our Souls , which the Stoicks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not because they are repugnant to Reason , or are aberrations from it ; but because they derive not their original from Reason , but from the Body , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are by Aristotle , more agreeably to the ancient Dialect , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 material or corporeal Idea's or impressions . And these we may safely reckon , I think , amongst our Adiaphora in Morality , as being in themselves neither good nor evil , ( as all the antient Writers have done ) but onely are form'd into either by that stamp that the Soul prints upon them , when they come to be entertain'd into it . And therefore whereas some are apt in the most severe way to censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all those Commotions and Passions that first affect our Souls ; they might doe well more cautelously to distinguish between such of these motions as have their origination in our Bodies , and such as immediately arise from our Souls : else may we not too hastily displace the antient termini , and remove the land-marks of Vertue and Vice ? For seeing the Soul could not descend into any corporeal act , as it must doe while it is more present to one body then another , except it could partake of the griefs and pleasures of the Body ; can it be any more sinful for it to sensate this , then it is for it to be united to the Body ? If our Soul could not know what it is to eat or drink , but onely by a meer ratiocination , collecting by a drie syllogisticall discourse [ That meats and drinks preserve the health and fabrick of the Body , repairing what daily exhales from it ] without sensating any kind of grief in the want , or refreshment in the use , of them ; it would soon suffer the Body to languish and decay . And therefore as these Bodily infirmities and passions are not evil in themselves ; so neither are they evil as they first affect our Souls . When our Animal Spirits , begot of fine and good blood , gently and nimbly play up and down in our Brains , and swiftly flie up and down our whole Bodies , we presently find our Phansies raised with mirth and chearfulness : and as when our Phansies are thus exalted , we may not call this the Energy of Grace ; so if our Spleen or Hypochondria , swelling with terrene and sluggish Vapours , send up such Melancholick fumes into our heads as move us to sadness and timorousness , we cannot justly call that Vice ; nor when the Gall does degurgitate its bitter juyce into our Liver , which mingling it self with the blood , begets fiery Spirits that presently fly up into our Brain , and there beget impressions of Anger within us . The like we may say of those Corporeal passions which are not bred first of all by any Peccant humours or distemperatures in our own bodies , but are excited in us by any External objects which by those idola and images that they present to our Senses , or rather those Motions they make in them , may presently raise such commotions in our Spirits : For our Body maintains not onely a conspiration and consent of all its own parts , but also it bears a like relation to other mundane bodies with which it is conversant , as being a part of the whole Universe . But when our Soul , once mov'd by the undisciplin'd petulancy of our Animal spirits , shall foment and cherish that Irrational Grief , Fear , Anger , Love , or any other such like Passions contrary to the dictates of Reason ; it then sets the stamp of sinfulness upon them . It is the consent of our own Wills that by brooding of them brings forth those hatefull Serpents . For though our Souls be espoused to these Earthly Bodies , and cannot but in some measure sympathize with them , yet hath the Soul a true dominion of its own acts . It is not the meer passion , if we take it in a Physicall sense , but rather some inordinate action of our own Wills that entertain it : and these passions cannot force our Wills , but we may be able to chastise and allay all the inordinacy of them by the power of our Wills and Reasons : and therefore God hath not made us under the necessity of sin , by making us men subject to such infirmities as these are which are meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greek Philosopher hath well called them , the blossomings and shootings forth of bodily life within us ; which is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Humanity . And , if I mistake not , our Divinity is wont sometimes to acknowledge some such thing in our Saviour himself , who was in all things made like to us , our sinfulness excepted . He was a man of sorrows and acquainted with griefs , as the Prophet Esay speaks of him : and when he was in bodily agonies and horrours , the powerfull assaults thereof upon his Soul moved him to petition his Father , that if it were possible , that bitter Cup might pass from him ; and the sense of death so much afflicted him , that it bred in him the sad griefs which S. Peter expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. the pangs or throes of death , and that fear that extorted a desire to be freed from it , as it is insinuated by that in Heb. 5. 7. he was delivered from what he feared ; for so the words , being nothing else but an Hebraism , are to be rendred , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And we are wont to call this the language and dictate of Nature which lawfully endeavours to preserve it self , though presently an higher principle must bring all these under a subjection to God , and a free submission to his good pleasure : as it was with our Saviour , who moderated all these passions by a ready resignment of himself and his own Will up to the Will of God ; and though his Humanity crav'd for ease and relaxation , yet that Divine Nature that was within him would not have it with any repugnancy to the supreme Will of God. A DISCOURSE Concerning THE EXISTENCE AND NATURE OF GOD Agapetus ad Justinianum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . M. T. Cicero l. 1. De Legibus . Ex tot generibus nullum est animal praeter hominem quod habeat notitiam aliquam Dei : ipsisque in hominibus nulla gens est neque tam immansueta , neque tam fera , quae non , etiamsi ignoret qualem habere Deum deceat , tamen habendum sciat . OF THE EXISTENCE AND NATURE OF GOD. CHAP. I. That the Best way to know God is by an attentive reflexion upon our own Souls . God more clearly and lively pictur'd upon the Souls of Men , then upon any part of the Sensible World. WE shall now come to the other Cardinal Principle of all Religion , & treat something concerning God. Where we shall not so much demonstrate That he is , as What he is . Both which we may best learn from a Reflexion upon our own Souls , as Plotinus hath well taught us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He which reflects upon himself , reflects upon his own Originall , and finds the clearest Impression of some Eternall Nature and Perfect Being stamp'd upon his own Soul. And therefore Plato seems sometimes to reprove the ruder sor● of men in his times for their contrivance of Pictures and Images to put themselves in mind of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Angelicall Beings , and exhorts them to look into their own Souls , which are the fairest Images not onely of the Lower divine Natures , but of the Deity it self ; God having so copied forth himself into the whole life and energy of man's Soul , as that the lovely Characters of Divinity may be most easily seen and read of all men within themselves : as they say Phidias the famous Statuary , after he had made the Statue of Minerva with the greatest exquisiteness of Art to be set up in the Acropolis at Athens , afterwards impress'd his own Image so deeply in her buckler , ut nemo delere possit aut divellere , qui totam statuam non imminueret . And if we would know what the Impresse of Souls is , it is nothing but God himself , who could not write his own name so as that it might be read but onely in Rationall Natures . Neither could he make such without imparting such an Imitation of his own Eternall Understanding to them as might be a perpetual Memorial of himself within them . And whenever we look upon our own Soul in a right manner , we shall find an Urim and Thummim there , by which we may ask counsel of God himself , who will have this alway born upon its breast-plate . There is nothing that so embases and enthralls the Souls of men , as the dismall and dreadfull thoughts of their own Mortality , which will not suffer them to look beyond this short span of Time , to see an houres length before them , or to look higher then these materiall Heavens ; which though they could be stretch'd forth to infinity , yet would the space be too narrow for an enlightned mind , that will not be confined within the compass of corporeal dimensions . These black Opinions of Death and the Non-entity of Souls ( darker then Hell it self ) shrink up the free-born Spirit which is within us , which would otherwise be dilating and spreading it self boundlesly beyond all Finite Being : and when these sorry pinching mists are once blown away , it finds this narrow sphear of Being to give way before it ; and having once seen beyond Time and Matter , it finds then no more ends nor bounds to stop its swift and restless motion . It may then fly upwards from one heaven to another , till it be beyond all orbe of Finite Being , swallowed up in the boundless Abyss of Divinity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beyond all that which darker thoughts are wont to represent under the Idea of Essence . This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Areopagite speaks of , which the higher our Minds soare into , the more incomprehensible they find it . Those dismall apprehensions which pinion the Souls of men to mortality , churlishly check and starve that noble life thereof , which would alwaies be rising upwards , and spread it self in a free heaven : and when once the Soul hath shaken off these , when it is once able to look through a grave , and see beyond death , it finds a vast Immensity of Being opening it self more and more before it , and the ineffable light and beauty thereof shining more and more into it ; when it can rest and bear up itself upon an Immaterial centre of Immortality within , it will then find it self able to bear it self away by a self-reflexion into the contemplation of an Eternall Deity . For though God hath copied forth his own Perfections in this conspicable & sensible World , according as it is capable of entertaining them ; yet the most clear and distinct copy of himself could be imparted to none else but to intelligible and inconspicable natures : and though the whole fabrick of this visible Universe be whispering out the notions of a Deity , and alway inculcates this lesson to the contemplators of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plotinus expresseth it ; yet we cannot understand it without some interpreter within . The Heavens indeed declare the glory of God , and the Firmament shews his handy-work , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be known of God , even his eternal power and Godhead , as S. Paul tells us , is to be seen in these externall appearances : yet it must be something within that must instruct us in all these Mysteries , and we shall then best understand them , when we compare that copie which we find of them within our selves , with that which we see without us . The Schoolmen have well compared Sensible and Intelligible Beings in reference to the Deity , when they tell us that the one doe onely represent Vestigia Dei , the other Faciem Dei. We shall therefore here enquire what that Knowledge of a Deity is which a due converse with our own naked Understandings will lead us into . CHAP. II. How the Contemplation of our own Souls , and a right Reflexion upon the Operations thereof , may lead us into the knowledge of 1. The Divine Unity and Omniscience , 2. God's Omnipotence , 3. The Divine Love and Goodness , 4. God's Eternity , 5. His Omnipresence , 6. The Divine Freedome and Liberty . IT being our design to discourse more particularly of that knowledge of the Deity that we may learn immediately from our selves , we shall observe , First , There is nothing whereby our own Souls are better known to us then by the Properties and Operations of Reason : but when we reflect upon our own Idea of Pure and Perfect Reason , we know that our own Souls are not it , but onely partake of it ; and that it is of such a Nature that we cannot denominate any other thing of the same rank with our selves by ; and yet we know certainly that it is , as finding from an inward sense of it within our selves that both we and other things else beside our selves partake of it , and that we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither doe we or any Finite thing contain the source of it within our selves : and because we have a distinct Notion of the most Perfect Mind and Understanding , we own our deficiency therein . And as that Idea of Understanding which we have within us points not out to us This or That Particular , but something which is neither This nor That , but Totall , Understanding ; so neither will any elevation of it serve every way to fit and answer that Idea . And therefore when we find that we cannot attain to Science but by a Discursive deduction of one thing from another , that our knowledge is confined , and is not fully adequate and commensurate to the largest Spheare of Being , it not running quite through it nor filling the whole area of it ; or that our knowledge is Chronical and successive , and cannot grasp all things at once , but works by intervals , and runs out into Division and Multiplicity ; we know all this is from want of Reason and Understanding , and that a Pure and Simple Mind and Intellect is free from all these restraints and imperfections , and therefore can be no less then Infinite . As this Idea which we have of it in our own Souls will not suffer us to rest in any conception thereof which represents it less then Infinite : so neither will it suffer us to conceive of it any otherwise then as One Simple Being : and could we multiply Understandings into never so vast a number , yet should we be again collecting and knitting them up together in some Universal one . So that if we rightly reflect upon our own Minds and the Method of their Energies , we shall find them to be so framed , as not to admit of any other then One Infinite source of all that Reason and Understanding which themselves partake of , in which they live , move and have their Being . And therefore in the old Metaphysical Theology , an Originall and Uncreated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Unity is made the Fountain of all Particularities and Numbers which have their Existence from the Efflux of its Almighty power . And that is the next thing which our own Understandings will instruct us in concerning God , viz. His Eternall Power . For as we find a Will and Power within our selves to execute the Results of our own Reason and Judgment , so far as we are not hindred by some more potent Cause : so indeed we know it must be a mighty inward strength and force that must enable our Understandings to their proper functions , and that Life , Energy and Activity can never be separated from a Power of Understanding . The more unbodied any thing is , the more unbounded also is it in its Effective power : Body and Matter being the most sluggish , inert and unwieldy thing that may be , having no power from it self nor over it self : and therefore the Purest Mind must also needs be the most Almighty Life and Spirit ; and as it comprehends all things and sums them up together in its Infinite knowledge , so it must also comprehend them all in its own life and power . Besides , when we review our own Immortal Souls and their dependency upon some Almighty Mind , we know that we neither did nor could produce our selves ; and withall know that all that Power which lies within the compass of our selves , will serve for no other purpose then to apply severall praeexistent things one to another , from whence all Generations and Mutations arise , which are nothing else but the Events of different applications and complications of Bodies that were existent before : and therefore that which produced that Substantiall Life and Mind by which we know our selves , must be something much more Mighty then we are , and can be no less indeed then Omnipotent , and must also be the First architect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all other Beings , and the perpetuall Supporter of them . We may also know from the same Principles , That an Almighty Love , every way commensurate to that most Perfect Being , eternally rests in it , which is as strong as that is Infinite , and as full of Life and Vigour as that is of Perfection . And because it finds no Beauty nor Loveliness but onely in that and the issues thereof , therefore it never does nor can fasten upon any thing else . And therefore the Divinity alwaies enjoies it self and its own Infinite perfections , seeing it is that Eternall and stable Sun of goodness that neither rises nor sets , is neither eclipsed nor can receive any encrease of light and beauty . Hence the Divine Love is never attended with those turbulent passions , perturbations , or wrestlings within it self , of Fear , Desire , Grief , Anger , or any such like , whereby our Love is wont to explicate and unfold its affection towards its Object . But as the Divine Love is perpetually most infinitely ardent and potent , so it is alwaies calm and serene , unchangeable , having no such ebbings and flowings , no such diversity of stations and retrogradations as that Love hath in us which ariseth from the weakness of our Understandings , that doe not present things to us alwaies in the same Orient lustre and beauty : neither we nor any other mundane thing ( all which are in a perpetual flux ) are alwaies the same . Besides , though our Love may sometimes transport us and violently rend us from our selves and from all Self-enjoyment , yet the more forcible it is , by so much the more it will be apt to torment us , while it cannot centre it self in that which it so strongly endeavours to attract to it ; and when it possesseth most , yet is it alwaies hungry and craving , as Plotinus hath well express'd it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may alwaies be filling it self , but , like a leaking vessel , it will be alwaies emptying it self again . Whereas the Infinite ardour of the Divine Love arising from the unbounded perfection of the Divine Being , alwaies rests satisfied within it self , and so may rather be defin'd by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is wrapt up and rests in the same Centrall Unity in which it first begins . And therefore I think some men of later times have much mistaken the nature of the Divine Love , in imagining that Love is to be attributed to God , as all other Passions are , rather secundùm effectum then affectum : whereas S. John , who was well acquainted with this noble Spirit of Love , when he defin'd God by it , and calls him LOVE , meant not to signifie a bare nothing known by some Effects , but that which was infinitely such as it seems to be . And we might well spare our labour , when we so industriously endeavour to find something in God that might produce the Effects of some other Passions in us , which look rather like the Brats of Hell and Darkness then the lovely offspring of Heaven . When we reflect upon all this which signifies some Perfect Essence , as a Mind , Wisdome , Understanding , Omnipotency , Goodness , and the like , we can find no such thing as Time or Place , or any Corporeall or Finite properties which arise indeed not ex plenitudine , but ex inopia entitatis ; we may also know God to be Eternall and Omnipresent , not because he fills either Place or Time , but rather because he wanteth neither . That which first begets the Notion of Time in us , is nothing else but that Succession and Multiplicity which we find in our own Thoughts , which move from one thing to another , as the Sun in the Firmament is said to walk from one Planetary house to another , and to have his several Stages to pass by . And therefore where there is no such Vicissitude or Variety , as there can be no sense of Time , so there can be nothing of the thing . Proclus hath wittily observ'd that Saturne , or ( as the Greeks call'd him ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the first of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mundane Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because Time is necessarily presuppos'd to all Generation , which proceeds by certain motions and intervalls . This World is indeed a great Horologe to it self , and is continually numbring out its own age ; but it cannot lay any sure hold upon its own past revolutions , nor can it gather up its infancy and old age , and couple them up together . Whereas an Infinitelycomprehensive Mind hath a Simultaneous possession of its own never-flitting life ; and because it finds no Succession in its own immutable Understanding , therefore it cannot find any thing to measure out its own duration . And as Time lies in the Basis of all Finite life , whereby it is enabled by degrees to display all the virtue of its own Essence , which it cannot doe at once : so such an Eternity lies at the foundation of the Divinity , whereby it becomes one without any shadow of turning , as S. James speaks , without any Variety or Multiplicity within himself , which all created Beings that are carried down in the current of Time partake of . And therefore the Platonists were wont to attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eternity to God , not so much because he had neither beginning nor end of daies , but because of his Immutable and Uniform nature , which admits of no such variety of Conceptions as all Temporary things doe : And Time they attributed to all created Beings , because there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or constant generation both of and in their essence , by reason whereof we may call any of them , as Proclus tells us , by that borrowed expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old and new , being every moment as it were re-produced , and acting something which it did not individually before . Though otherwise they supposed This World , constantly depending upon the Creatour's Omnipotency , might from all Eternity flow forth from the same Power that still sustains it , and which was never less potent to uphold it then now it is : notwithstanding this piece of it which is visible to us , or at least this Scheme or fashion of it , they acknowledged to have been but of a late date . Now thus as we conceive of God's Eternity , we may in a correspondent manner apprehend his Omnipresence ; not so much by an Infinite Expanse or Extension of Essence , as by an unlimited power , as Plotinus hath fitly express'd it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For as nothing can ever stray out of the bounds or get out of the reach of an Almighty Mind and Power ; so when we barely think of Mind or Power , or any thing else most peculiar to the Divine Essence , we cannot find any of the Properties of Quantity mixing themselves with it : and as we cannot confine it in regard thereof to any one point of the Universe , so neither can we well conceive it extended through the whole , or excluded from any part of it . It is alwaies some Material Being that contends for Space : Bodily parts will not lodge together , and the more bulky they are , the more they justle for room one with another ; as Plotinus tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bodily Beings are great onely in bulk , but Divine Essences in virtue and power . We may in the next place consider that Freedome and Liberty which we find in our own Souls , which is founded in our Reason and Understanding ; and this is therefore - Infinite in God , because there is nothing that can bound the First Mind , or disobey an Almighty power . We must not conceive God to be the freest Agent , because he can doe and prescribe what he pleaseth , and so set up an Absolute will which shall make both Law and Reason , as some imagine . For as God cannot know himself to be any other then what indeed he is ; so neither can he will himself to be any thing else then what he is , or that any thing else should swerve from those Laws which his own Eternall Nature and Understanding prescribes to it . For this were to make God free to dethrone himself , and set up a Liberty within him that should contend with the royall prerogative of his own boundless Wisdome . To be short ; When we converse with our own Souls , we find the Spring of all Liberty to be nothing else but Reason ; and therefore no Unreasonable creature can partake of it : and that it is not so much any Indifferency in our Wills of determining without , much less against , Reason , as the liberall Election of , and Complacency in , that which our Understandings propound to us as most expedient : And our Liberty most appears , when our Will most of all congratulates the results of our own Judgments ; and then shews it self most vigorous , when either the Particularness of that Good which the Understanding converseth with , or the weak knowledge that it hath of it , restrains it not . Then is it most pregnant and flows forth in the fullest stream , when its Object is most full , and the acquaintance with it most ample : all Liberty in the Soul being a kind of Liberality in the bestowing of our affections , and the want or scarce measure of it Parsimoniousness and Niggardise . And therefore the more the Results of our Judgments tend to an Indifferency , the more we find our Wills dubious and in suspense what to chuse ; contrary inclinations arising and falling within enterchangeably , as the Scales of a Ballance equally laden with weights ; and all this while the Soul's Liberty is nothing else but a Fluctuation between uncertainties , and languisheth away in the impotency of our Understandings . Whereas the Divine Understanding beholding all things most clearly , must needs beget the greatest Freedome that may be ; which Freedome as it is bred in it , so it never moves without the Compass of it . And though the Divine Will be not determin'd alway to this or that particular , yet it is never bereft of Eternall Light and Truth to act by : and therefore though we cannot see a Reason for all Gods actions , yet we may know they were neither done against it nor without it . CHAP. III. How the Consideration of those restless motions of our Wills after some Supreme and Infinite Good , leads us into the knowledge of a Deity . WE shall once more take a view of our own Souls , and observe how the Motions thereof lead us into the knowledge of a Deity . We alwaies find a restless appetite within our selves which craves for some Supreme and Chief good , and will not be satisfied with any thing less then Infinity it self ; as if our own Penury and Indigency were commensurate to the Divine fulness : and therefore no Question has been more canvas'd by all Philosophy then this , De summo hominis bono , and all the Sects thereof were antiently distinguish'd by those Opinions that they entertain'd De finibus Boni & Mali , as Tully phraseth it . But of how weak and dilute a Nature soever some of them may have conceived that Summum Bonum , yet they could not so satisfie their own inflamed thirst after it . We find by Experience that our Souls cannot live upon that thin and spare diet which they are entertain'd with at their own home ; neither can they be satiated with those jejune and insipid morsels which this Outward world furnisheth their Table with . I cannot think the most voluptuous Epicurean could ever satisfie the cravings of his Soul with Corporeal pleasure , though he might endeavour to perswade himself there was no better : nor the most Quintessential Stoicks find an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Self-sufficiency and Tranquillity within their own Souls , arising out of the pregnancy of their own Mind and Reason ; though their sullen thoughts would not suffer them to be beholden to an Higher Being for their Happiness . The more we endeavour to extract an Autarchy out of our own Souls , the more we torment them , and force them to feel and sensate their own pinching poverty . Ever since our Minds became so dim-sighted as not to pierce into that Original and Primitive Blessedness which is above , our Wills are too big for our Understandings , and will believe their beloved prey is to be found where Reason discovers it not : they will pursue it through all the vast Wilderness of this World , and force our Understandings to follow the chase with them : nor may we think to tame this violent appetite or allay the heat of it , except we can look upward to some Eternal and Almighty goodness which is alone able to master it . It is not the nimbleness and agility of our own Reason which stirs up these hungry affections within us , ( for then the most ignorant sort of men would never feel the sting thereof ) but indeed some more Potent nature which hath planted a restless motion within us that might more forcibly carry us out to it self ; and therefore it will never suffer it self to be controll'd by any of our thin Speculations , or satisfied with those aierie delights that our Fancies may offer to it : it doth not , it cannot , rest it self any where but upon the Centre of some Almighty good , some solid and substantial Happiness ; like the hungry childe that will not be still'd by all the mother's musick , or change its sower and angry looks for her smiling countenance ; nothing will satisfie it but the full breasts . The whole work of this World is nothing but a perpetuall contention for True Happiness , and men are scatter'd up and down the world , moving to and fro therein , to seek it . Our Souls by a Naturall Science as it were feeling their own Originall , are perpetually travailing with new designs and contrivances whereby they may purchase the scope of their high ambitions . Happiness is that Pearl of price which all adventure for , though few find it . It is not Gold or Silver that the Earthlings of this world seek after , but some satisfying good which they think is there treasur'd up . Neither is it a little empty breath that Ambition and Popularity soars after , but some kind of Happiness that it thinks to catch and suck in with it . And thus indeed when men most of all flie from God , they still seek after him . Wicked men pursue indeed after a Deity in their worldly lusts ; wherein yet they most blaspheme ; for God is not a meer empty Name or Title , but that Self-sufficient good which brings along that Rest and Peace with it which they so much seek after , though they doe most prodigiously conjoyn it with something which it is not , nor can it be , and in a true and reall strain of blasphemy , attribute all that which God is to something else which is most unlike him , and , as S. Paul speaks of those infatuated Gentiles , turn the glory of the uncorruptible God into the image of corruptible man , of birds and four-footed beasts and creeping things . God is not better defin'd to us by our Understandings then by our Wills and Affections : He is not onely the Eternal Reason , that Almighty Mind and Wisdome which our Understandings converse with ; but he is also that unstained Beauty and Supreme Good which our Wills are perpetually catching after : and wheresoever we find true Beauty , Love and Goodness , we may say , Here or there is God. And as we cannot understand any thing of an Intelligible nature , but by some primitive Idea we have of God , whereby we are able to guess at the elevation of its Being and the pitch of its Perfection ; so neither doe our Wills embrace any thing without some latent sense of Him , whereby they can tast and discern how near any thing comes to that Self-sufficient good they seek after : and indeed without such an internal sensating Faculty as this is we should never know when our Souls are in conjunction with the Deity , or be able to relish the ineffable sweetness of true Happiness . Though here below we know but little what this is , because we are little acquainted with fruition and enjoyment ; we know well what belongs to longings and languishment , but we know not so well what belongs to plenty and fulness ; we are well acquainted with the griefs and sicknesses of this in-bred love , but we know not what its health and complacencies are . To conclude this particular , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Soul hath strong and weighty motions , and nothing else can bear it up but something permanent and immutable . Nothing can beget a constant serenity and composedness within , but something Supreme to its own Essence ; as if having once departed from the primitive Fountain of its life , it were deprived of it self , perpetually contesting within it self and divided against it self : and all this evidently proves to our inward sense and feeling , That there is some Higher Good then our selves , something that is much more amiable and desirable , and therefore must be loved and preferred before our selves , as Plotinus hath excellently observ'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Every thing that desires the enjoyment of the First good , would rather be That then what it is , because indeed the nature of that is much more desirable then its own . And therefore the Platonists , when they contemplate the Deity under these three notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and question which to place first in order of understanding , resolve the preeminence to be due to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Simplicius tells us , because That is first known to us as the Architect of the world , and , we may adde , as that which begets in us this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these strong passionate desires whereby all sorts of men ( even those that are rude and illiterate ) are first known to themselves , and by that knowledge may know what diminutive , poor and helpless , things themselves are , who can never satiate themselves from themselves , and what an Excellent and Soveraign goodness there is above them which they ought to serve , and cannot but serve it , or some filthy idol in stead of it ; though this mental Idolatry be like that gross and external in this also , that howsoever we attend it not ( and so are never the more blameless ) yet our worship of these images and pictures of Goodness rests not there , it being some all-sufficient Good that ( as we observed before ) calls forth and commands our adorations . CHAP. IV. Deductions and Inferences from the Consideration of the Divine Nature and Attributes . 1. That all Divine productions are the free Effluxes of Omnipotent Love and Goodness . The true Notion of God's glory what it is . Men very apt to mistake in this point . God needs not the Happiness or Misery of his Creatures to make himself glorious by . God does most glorifie himself by communicating himself : we most glorifie God when we most partake of him , and resemble him most . WE have seen how we may rise up to the understanding of the Deity by the contemplation of our own Souls : and now it may seem worthy of the best attention of our Minds to consider some Deductions and Inferences which naturally flow from the true knowledge of the Divine Nature and Attributes . And the First is this , That all Divine productions or operations that terminate in something without Him , are nothing else but the free Effluxes of his own Omnipotent Love and Goodness , which alwaies moves along with them , and never willingly departs from them . When God made the world , it was not out of a piece of Self-Interest , as if he had had any design to advance himself , or to enlarge his own stock of glory and happiness ; for what Beauty or Perfection can be in this whole Creation which was not before contained in himself as the free Fountain of all ? or what could he see out of himself that could adde any thing to his own stature , which he found not already in himself ? He made not the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It was not for any need , or that he might gain some honour to himself from Men , Archangels or Angels , as the Tribute or Rent to be paid to him from his Creation , as Clemens Alexandrinus observes out of Plato . Though I know not how it comes about that some bring in God as it were casting about how he might erect a new Monopoly of glory to himself , and so to serve this purpose made the World , that he might have a stock of glory here going in it . And I doubt we are wont sometimes to paint him forth too much in the likeness of corrupt and impotent men , that by a fond ambition please themselves and feed their lustfull phansies with their own praises chanted out to them by their admirers , and another while as much sport themselves and applaud their own Greatness , to hear what hideous cries the Severity of their own Power can extort from those they have a mind to make miserable . We all speak much of the Glory of God , and entertain a common belief that that 's the onely End for which we were all made : and I wish we were all more inwardly moved with a true and lively sense of it . There can be nothing else that either God could propound to himself , or that we ought , if it be rightly understood . But we must not think that God , who is Infinite fulness , would seek for any thing without himself : he needs neither our Happiness nor our Misery to make himself more illustrious by ; but being full in himself , it was his good pleasure to communicate of his own fulness : for , as * Proclus hath well observ'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. How can he look without himself , being he is a pure Mind alwaies encompass'd with its own glorious brightness ? But the good pleasure of his Will being fill'd with bounty , and the power of a most gracious Deity proceeding from it , liberally dispensed themselves , and distributed those gifts of grace that might make all created Being the more to resemble that Archetypall Idea of themselves . Accordingly Timaeus Locrus represents the Creatour of the World in the same strain that Moses did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , delighted as it were in himself to see that all things that he had made were good , and some things exceeding good . God himself being infinitely full , and having enough and to spare , is alwaies overflowing ; and Goodness and Love issue forth from him by way of redundancy . When he made the World , because there was nothing better then himself , he shadowed forth himself therein , and , as far as might be , was pleased to represent himself and manifest his own eternall glory and perfection in it . When he is said to seek his own glory , it is indeed nothing else but to ray and beam forth , as it were , his own lustre ; as R. Jehuda in his Book Cofri hath glanc'd at it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloria haec scintilla est lucis divinae , cedens in utilitatem populi ejus in terra ejus . God does then most glorifie and exalt himself in the most triumphant way that may be ad extra or out of himself , if I may so phrase it , when he most of all communicates himself , and when he erects such Monuments of his own Majesty wherein his own Love and Goodness may live and reign . And we then most of all glorifie him , when we partake most of him , when our serious endeavours of a true assimilation to him and conformity to his Image declare that we think nothing Better then He is , and are therefore most ambitious of being one with him by an Universall Resignation of our selves unto him . This is his Glory in its lowest Humiliation , while it beams forth out of himself ; and our Happiness in its Exaltation , which Heaven never separates nor divides though Earth doth . His Honour is His Love and Goodness in paraphrase , spreading it self over all those that can or doe receive it ; and this he loves and cherishes wheresoever he finds it , as something of himself therein . Thus I should leave this particular , but that being gone so far in it , it may be worth the while to take notice of Three things wherein God most of all glories and takes the greatest complacency , in reference to Creatures , as they are laid down by Proclus l. 4. in Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First , and chiefest , is concurrent with his own internall vision of all things in that simple , expedite and simultaneous comprehension of all things intelligible , piercing through all their essences , and viewing them all in himself , he is delighted therein , as seeing how his own Glory can display and imitate it self in outward Matter . 2. The second is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the aptness and capacity of those things which he hath made to receive a further influence of good ready to stream forth from himself into them . 3. The last is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the sweet symmetry of his own forms with this capacity , and as it were the harmonious conspiration and symphony of them , when his own light pleasantly plaies upon those well-tuned instruments which he hath fitted to run the descants of his own Goodness upon . And therefore it becomes us whom he hath endued with vitall power of action , and in some sense a Self-moving life , to stir up his good gifts within our selves ; and , if we would have him take pleasure in us , to prepare our own Souls more and more to receive of his Liberality , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that that stock which he is pleased to impart to us may not lie dead within us . And this is the Application which he makes of this Particular . CHAP. V. A second Deduction . 2. That all things are supported and govern'd by an Almighty Wisdome and Goodness . An Answer to an Objection made against the Divine Providence from an unequall distribution of things here below . Such quarrelling with Providence ariseth from a Paedanticall and Carnall notion of Good and Evil. IN the next place we may by way of further Deduction gather , That that Almighty Wisdome and Goodness which first made all things , doth also perpetually conserve and govern them ; deriving themselves through the whole Fabrick , and seating themselves in every Finite Essence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the same Philosopher expresseth it ) lest stragling & falling off from the Deity , they should become altogether disorderly , relapsing and sliding back into their first Chaos . As in all Motion there must be some First Mover , from whence the beginning and perpetuation of all Motion is deduced : so in Beings there must be some First Essence upon which all other must constantly depend . And therefore the Pythagorean philosophy was wont to look upon these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they call this production of every thing that is not truly divine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being alwaies in fieri . For as no Finite thing can subsist by its own strength , or take its place upon the stage of Space without the leave of an Almighty and Supreme power : so neither can it remain here without licence and assistance from it . The Deity indeed is the Centre of all finite Being , and Entity it self , which is Self-sufficient , must of necessity be the Foundation and Basis of every one of these weak Essences , which cannot bear up themselves by any Centrall power of their own ; as we may also be almost assured of from a sensible feeling of all the constant mutations and impotency which we find both in our selves and all other things . And as God thus preserves all things , so he is continually ordering & disposing all things in the best way , and providing so as may be best for them . He did not make the World as a meer Exercise of his Almighty power , or to trie his own strength , and then throw it away from himself without any more minding of it ; for he is that Omnipresent Life that penetrates and runs through all things , containing and holding all fast together within himself ; and therefore the antient Philosophy was wont rather to say , that the World was in God , then that God was in the World. He did not look without himself to search for some solid foundation that might bear up this weighty building , but indeed rear'd it up within him , and spread his own Omnipotency under it and through it : and being centrally in every part of it , he governs it according to the prescript of his own unsearchable Wisedome and Goodness , and orders all things for the best . And this is one principall Orthodox point the Stoicks would have us to believe concerning Providence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all things are here done in this World by the appointment of the Best Mind . And now if any should quarrel with the unequall distribution of things here , as if rather some blind Fortune had bestow'd her blessings carelesly till she had no more left , and thereby made so many starvelings , rather then some All-knowing Mind that deals forth its bounty in due proportions ; I should send them to Plutarch and Plotinus to have their Reasons fully satisfied in this point , ( for we here deal with the Principles of Naturall light ) all these debates arising from nothing but Paedanticall and Carnall notions of Good and Evil : as if it were so gallant a thing to be dealing with Crowns and Scepters , to be bravely arrayed , and wallow in that which is call'd the Wealth of this World. God indeed never took any such notice of Good men as to make them all Rulers , as the * last of those forecited Authors tells us ; neither was it worth the while , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither is it fit for good men that partake of an higher life then the most Princely is , to trouble themselves about lording & ruling over other men ; as if such a splendid kind of nothing as this is were of so much worth . It may be generally much better for us , while we are so apt to magnifie & court any Mundane beauty and glory , as we are , that Providence should disorder and deface these things , that we might all be weaned from the love of them , then that their lovely looks should so bewitch and enchant our Souls as to draw them off from Better things . And I dare say that a sober mind that shall contemplate the state and temper of mens minds , and the confused frame of this outward world , will rather admire at the Infinite Wisdome of a gracious Providence in permitting and ordering that Ataxy which is in it , then he would were it to be beheld in a more comely frame and order . CHAP. VI. A third Deduction . 3. That all true Happiness consists in a participation of God arising out of the assimilation and conformity of our Souls to him ; and , That the most reall Misery ariseth out of the Apostasie of Souls from God. No enjoyment of God without our being made like to Him. The Happiness and Misery of Man defin'd and stated , with the Originall and Foundation of both . WE proceed now to another Deduction or Inference , viz. That all True Happiness consists in a participation of God arising out of the assimilation and conformity of our Souls to him , and the most reall Misery ariseth out of the Apostasie of Souls from God. And so we are led to speak of the Rewards and Punishments of the Life to come , Praemium and Poena , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jewish Writers are wont to express them : and it will not be any hard labour from what hath been said to find out the Originall and Nature of both of them ; and though perhaps we cannot dive into the bottome of them , yet we may go about them , and tell how in a general way to define and distinguish them . Happiness is nothing else , as we usually describe it to our selves , but the Enjoyment of some Chief good : and therefore the Deity is so boundlesly Happy , because it is every way one with its own Immense perfection ; and every thing so much the more feelingly lives upon Happiness , by how much the more it comes to partake of God and to be made like to him : And therefore the Platonists well defin'd it to consist in idea Boni . And as it is impossible to enjoy Happiness without a fruition of God ; so it is impossible to enjoy him without an assimilation and conformity of our Natures to him in a way of true goodness and Godlike perfection . It is a common Maxim of Socrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not lawfull for any impure nature to touch pure Divinity . For we cannot enjoy God by any Externall conjunction with him : Divine fruition is not by a meer kind of Apposition or Contiguity of our Natures with the Divine , but it is an Internall Union , whereby a Divine Spirit informing our Souls , derives the strength of a Divine life through them ; and as this is more strong and active , so is Happiness it self more Energeticall within us . It must be some Divine Efflux running quite through our Souls , awakening and exalting all the vitall powers of them into an active Sympathy with some Absolute good , that renders us compleatly blessed . It is not to sit gazing upon a Deity by some thin speculations ; but it is an inward feeling and sensation of this Mighty Goodness displaying it self within us , melting our fierce and furious natures , that would fain be something in contradiction to God , into an Universall complyance with it self , and wrapping up our amorous Minds wholly into it self , whereby God comes to be all in all to us . And therefore so long as our Wills and Affections endeavour to fix upon any thing but God & true Goodness , we doe but indeed anxiously endeavour to wring Happiness out of something that will yeeld no more then a flinty Rock to all our pressing and forcing of it . The more we endeavour to force out our Affections to stay and rest themselves upon any Finite thing , the more violently will they recoil back again upon us . It is onely a true sense and relish of God that can tame and master that rage of our insatiable and restless desires which is still forcing us out of our selves to seek some Perfect Good , that which from a latent sense of our own Souls we feel our selves to want . The Foundation of Heaven and Hell is laid in mens own Souls , in an ardent and vehement appetite after Happiness , which can neither attain to it , nor miss finally of it and of all appearances of it , without a quick and piercing sense . Our Souls are not like so many lumps of dead and sensless Matter to a true living Happiness , they are not like these dull clods of Earth which sent not the good or ill savour of those Plants that grow upon them . Gain and Loss are very sensibly felt by greedy minds . The Soul of man was made with such a large capacity as it is , that so it might be better fitted to entertain a full and liberall Happiness , that the Divine Love and Goodness might more freely spread it self in it , and unite it to it self . And accordingly when it misseth of God , it must feel so much the more the fury and pangs of Misery , and find a severe Nemesis arising out of its guilty conscience , which like a fiery Scorpion will fasten its stings within it . And thus as Heaven , Love , Joy , Peace , Serenity , and all that which Happiness is , buds and blossoms out of holy and God-like spirits : so also Hell and Misery will perpetually spring out of impure Minds , distracted with Envy , Malice , Ambition , Self-will or any inordinate loves to any particular thing . This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Plato speaks of , that fatal Law that is first made in Heaven's Consistory , That Purity and Holiness shall be happy , and all Vice and Sin miserable . Holiness of Mind will be more and more attracting God to it self , as all Vice will lapse and slide more and more from him . The more pure our Souls are and abstracted from all mundane things , the more sincerely will they endeavour the nearest union that may be with God , the more they will pant and breathe after him alone , leaving the chase of any other delight . There is such a noble and free-born spirit in true Goodness seated in Immortall natures , as will not be satisfied meerly with Innocency , nor rest it self in this mix'd Bodily state , though it could converse with Bodily things without sinking to a vitious love of them ; but would alwaies be returning to a more intimate union with that Being from whence it came , and which will be drawing it more and more to it self : and therefore it seems very reasonable to believe that if Adam had continued in a state of Innocency , he should have been raised by God to a greater fruition of him , and his nature should have been elevated to a more transcendent condition . And if there was any Covenant made with Adam in Paradise , I think we cannot understand it in any other sense but this : the Scripture speaks not of any other terms between God and Man. And this Law of life , which we have spoken of , is Eternall and Immutable ; nor does the Dispensation of Grace by Christ Jesus at all abrogate or disannull , but rather enforce , it : for so we find that the Law of Christ , that which he gave out to all his Disciples , was this Law of perfection that carries true Happiness along in the Sense of it , which , as the great Prince of Souls , he dispenseth by his Eternall Spirit in a vitall way unto the Minds of men . CHAP. VII . A Fourth Deduction . 4. The Fourth Deduction acquaints us with the true Notion of the Divine Justice , That the proper scope and design of it , is to preserve Righteousness , to promote and encourage true Goodness . That it does not primarily intend Punishment , but onely takes it up as a mean to prevent Transgression . True Justice never supplants any that it self may appear more glorious in their ruines . How Divine Justice is most advanced . IN the fourth place , we may further collect How rightly to state the Notion of the Divine Justice , the scope whereof is nothing else but to assert and establish Eternall Law and Right , and to preserve the integrity thereof ; it is no design of Vengeance , which though God takes on wicked men , yet he delights not in it . The Divine Justice first prescribes that which is most conformable to the Divine Nature , and mainly pursues the conservation of Righteousness . We would not think him a good Ruler that should give out Laws to ensnare his Subjects , with an even indifferency of Mind whether his Laws be kept , or Punishments suffered ; but such a one who would make the best security for Right and Equity by wholsome Laws , and annexing Punishments as a mean to prevent transgression , and not to manifest Severity . The proper scope of Justice seems to be nothing else but the preserving and maintaining of that which is Just and Right : the scope of that Justice which is in any Righteous Law , is properly to provide for a righteous execution of that which is just and fit to be , without intending punishment ; for to intend that properly and directly , might rather seem Cruelty then Justice : and therefore Justice takes not up Punishment , but onely for a security of performance of Righteous Laws , viz. either for the amendment of the person transgressing , or a due example to others to keep them off from transgression . For I would here suppose a Good and Righteous man , who in some desolate place of the World should have the command of a 100 more , and himself be Supreme & under no command . He prescribes Laws to this company , makes it death for any one to take away another's life . But now one proves a Murtherer , kills one of his fellows ; afterwards repents heartily , and is like to prove usefull among the rest of his fellows : they all are so heartily affected one to another , that there is no danger , upon sparing this Penitent's life , that any one of them should be encouraged to commit the like evil . The Case being thus stated , it will not seem difficult to conclude that the Justice of this Righteous and Good Commander would spare this poor Penitent : for his Justice would have preserved that life which is lost , and seeing there is nothing further that it can obtain in taking away this , it will save this which may be saved ; for it affects not any blood ; and when it destroies , it is out of necessity , to take away a destructive person , and to give example , which in the Case stated falls not out . Again , Justice is the Justice of Goodness , and so cannot delight to punish ; it aimes at nothing more then the maintaining and promoting the Laws of Goodness , and hath alwaies some good end before it , and therefore would never punish except some further good were in view . True Justice never supplants any that it self might appear more glorious in their ruines ; for this would be to make Justice love something better then Righteousness , and to advance and magnifie it self in something which is not it self , but rather an aberration from it self : and therefore God himself so earnestly contends with the Jews about the Equity of his own waies , with frequent asseverations that his Justice is thirsty after no man's blood , but rather that Sinners would repent , turn from their evil waies , and live . And then Justice is most advanced , when the contents of it are fulfill'd ; and though it does not , and will not , acquit the guilty without Repentance , yet the design of it is to encourage Innocency and promote true Goodness . CHAP. VIII . The Fifth and last Deduction . 5. That seeing there is such an Entercourse and Society as it were between God and Men , therefore there is also some Law between them , which is the Bond of all Communion . The Primitive rules of God's Oeconomy in this world , not the sole Results of an Absolute Will , but the sacred Decrees of Reason and Goodness , God could not design to make us Sinfull or Miserable . Of the Law of Nature embosom'd in Man's Soul , how it obliges man to love and obey God , and to express a Godlike spirit and life in this world . All Souls the Off-spring of God ; but Holy Souls manifest themselves to be , and are more peculiarly , the Children of God. THE former Deduction leads me to another a-kin to it , which shall be my last , and it is that which Tully intimates in his De legibus , viz. That seeing there is such an Entercourse and Society as it were between God and Men , therefore there is also some Law between them , which is the Bond of all Communion . God himself , from whom all Law takes its rise and emanation , is not Exlex and without all Law , nor , in a sober sense , above it . Neither are the Primitive rules of his Oeconomy in this world the sole Results of an Absolute will , but the Sacred Decrees of Reason and Goodness . I cannot think God to be so unbounded in his Legislative power , that he can make any thing Law , both for his own Dispensations and our Observance , that we may sometime imagine . We cannot say indeed that God was absolutely determin'd from some Law within himself to make us ; but I think we may safely say , when he had once determin'd to make us , he could neither make us sinfull , seeing he had no Idea nor shadow of Evil within himself , nor lap us those dreadfull fates within our Natures , or set them over us , that might arcanâ inspiratione ( as some are pleas'd to phrase it ) secretly work our ruine , and silently carry us on , making use of our own naturall infirmity , to eternall misery . Neither could he design to make his creatures miserable , that so he might shew himself Just. These are rather the by-waies of Cruell and Ambitious men , that seek their own advantage in the mischiefs of other men , and contrive their own Rise by their Ruines : this is not Divine Justice , but the Cruelty of degenerated men . But as the Divinity could propound nothing to it self in the making of the World but the Communication of its own Love and Goodness ; so it can never swerve from the same Scope and End in the dispensation of it self to it . Neither did God so boundlesly enlarge the appetite of Souls after some All-sufficient Good , that so they might be the more unspeakably tortur'd in the missing of it ; but that they might more certainly return to the Originall of their Beings . And such busie-working Essences as the Souls of men are , could neither be made as dull and sensless of true Happiness as Stocks and Stones are , neither could they contain the whole summe and perfection of it within themselves : therefore they must also be inform'd with such Principles as might conduct them back again to Him from whom they first came . God does not make Creatures for the meer sport of his Almighty arm , to raise and ruine and toss up and down at meer pleasure . No , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good pleasure of that Will that made them is the same still , it changes not , though we may change , and make our selves uncapable of partaking the blissfull fruits and effects of it . And so we come to consider that Law embosom'd in the Souls of men which ties them again to their Creatour , and this is called The Law of Nature ; which indeed is nothing else but a Paraphrase or Comment upon the Nature of God as it copies forth it self in the Soul of Man. Because God is the First Mind and the First Good , propagating an Imitation of himself in such Immortall Natures as the Souls of Men are , therefore ought the Soul to renounce all mortall and mundane things , and preserve its Affections chast and pure for God himself ; to love him with a most Universall and Unbounded Love ; to trust in him and reverence him ; to converse with him in a free & chearful manner , as One in whom we live and move and have our Beings , being perpetually encompassed by him , and never moving out of him ; to resign all our Waies and Wills up to him with an equall and indifferent mind , as knowing that he guides and governs all things in the Best way ; to sink our selves as low in Humility , as we are in Self-nothingness . And because all those scatter'd Raies of Beauty and Loveliness which we behold spread up and down all the World over , are onely the Emanations of that inexhausted Light which is above ; therefore should we love them all in that , and climb up alwaies by those Sun-beams unto the Eternall Father of Lights : we should look upon him and take from him the pattern of our lives , and alwaies eying of him should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ( as Hierocles speaks ) polish and shape our Souls into the clearest resemblance of him ; and in all our behaviour in this World ( that Great Temple of his ) deport our selves decently and reverently , with that humility , meekness and modesty that becomes his house . We should endeavour more and more to be perfect , as he is ; in all our dealing with men , doing good , shewing mercy and compassion , advancing justice and righteousness , being alwaies full of charity and good works ; and look upon our selves as having nothing to doe here but to display & blazon the glory of our heavenly Father , and frame our hearts and lives according to that Pattern which we behold in the Mount of a holy Contemplation of him . Thus we should endeavour to preserve that Heavenly fire of the Divine Love and Goodness ( which issuing forth from God centres it self within us , and is the Protoplastick virtue of our Beings ) alwaies alive and burning in the Temple of our Souls , and to sacrifice our selves back again to him . And when we fulfill this Royall Law arising out of the heart of Eternity , then shall we here appear to be the Children of God , when he thus lives in us , as our Saviour speaks Matth. 5. And so we shall close up this Particular with that High privilege which Immortall Souls are invested with : they are all the Off-spring of God , for so S. Paul allows the Heathen Poet to call them : they are all royally descended , and have no Father but God himself , being originally formed into his image and likeness ; and when they express the purity and holiness of the Divine Life in being perfect as God is perfect , then they manifest themselves to be his Children , Matth. 5. And in Matth. 7. Christ encourageth men to seek and pray for the Spirit , ( which is the best gift that God can give to men ) because he is their Heavenly Father , much more bountifull and tender to all helpless Souls that seek to him , then any earthly parent , whose Nature is degenerated from that primitive goodness , can be to his children . But those Apostate Spirits that know not to return to the Originall of their Beings , but implant themselves into some other stock , and seek to incorporate and unite themselves to another line by sin and wickedness , cut themselves off from this divine priviledge , and lose their own birth-right ; they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( if I may borrow that phrase ) and lapse into another nature . All this was well express'd by Proclus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All Souls are the Children of God , but all of them know not their God ; but such as know him and live like to him , are called the Children of God. CHAP. IX . An APPENDIX concerning the Reason of Positive Laws . BUT here , as an Appendix to the two former Deductions , it may be of good use to enquire into the Reason of such Laws as we call Positive , which God hath in all times , as is commonly suppos'd , enjoyn'd obedience to ; which are not the Eternall dictates and Decretals of the Divine Nature communicating it self to Immortall Spirits , but rather deduce their Originall from the free will and pleasure of God. To solve this Difficulty , that of S. Paul may seem a fit Medium , who tells us , * The Law was added because of transgression ; though I doubt not but he means thereby the Morall Law as well as any other . The true intent and scope of these Positive laws , ( and it may be of such an externall promulgation of the Morall ) seems to be nothing else but this , to secure the Eternall Law of Righteousness from transgression . As the Jews say of their decreta sapientum , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an hedge to the Law ; so we may say of these Divine Decretals , they were but cautionary and preventive of disobedience to that Higher Law : and therefore Saint Paul tells us why the Morall Law was made such a Political business by an external promulgation , &c. 1 Tim. 1. 9. not so much because of righteous men , in whom the Law of Nature lives , who perform the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any outward Law , but it was given for the lawless and disobedient , &c. And therefore I doubt not but we may safely conclude , that God gave not those Positive Laws meerly pro imperio , if I may use that expression ; it was not meerly to manifest his Absolute Dominion & Soveraignty , as some think , but for the good of those that were enjoyned to obey ; and this belief Moses endeavours almost throughout the whole Book of Deuteronomy to strengthen the Israelites in : and therefore God was so ready upon all occasions to dispense with these Laws , and requires the Jews to omit the observance of them , when they might seem to justle with any other Law of Morall duty or Humane necessity , as may be observ'd in many Instances in Scripture . But for a more distinct unfolding of this point , we may take notice of this difference in the notion of Good and Evil , as we are to converse with them . Some things are so absolutely , and somethings are so onely relatively . That which is absolutely good , is every way Superiour to us , and we ought alwaies to be commanded by it , because we are made under it : But that which is relatively good to us , may sometime be commanded by us . Eternall Truth and Righteousness are in themselves perfectly & absolutely good , and the more we conform our selves to them , the better we are . But those things that are onely good relatively and in order to us , we may say of them , that they are so much the better , by how much the more they are conform'd to us , I mean , by how much the more they are accommodated and fitted to our estate and condition , and may be fit means to help and promote us in our pursuit of some Higher good : and such indeed is the matter of all Positive Laws , and the Symbolicall or Rituall part of Religion . And as we are made for the former , viz. what is absolutely good , to serve that ; so are these latter made for us , as our Saviour hath taught us when he tells us that the Sabbath was made for man , and not man for the Sabbath : and as sincere and reall Christians grow up towards true perfection , the lesse need have they of Positive precepts or Externall helps . Yet I doubt it is nothing else but a wanton fastus and proud temper of spirit in our times that makes so many talk of being above Ordinances , who , if their own arrogance and presumption would give them leave to lay aside the flattering glasse of their own Self-love , would find themselves to have most need of them . What I have observ'd concerning the Things absolutely good , I conceive to be included in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention'd Dan. 9. everlasting righteousness , which the Prophet there saith should be brought in and advanced by Messiah : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Righteousness which is of an eternall and immutable nature , as being a conformity with Eternall and Unchangeable Truth : For there is a Righteousness which thus is not Eternall , but Positive and at the pleasure of God that dictates it : and such was the Righteousness which Christ said it became him to fulfill when he was baptiz'd ; there was no necessity that any such thing should become due . But the Foundation of this Everlasting righteousness is something unalterable . To speak more particularly , That the Highest good should be loved in the Highest degree ; That dependant creatures , that borrow all they have from God , should never glory in themselves , or admire themselves , but ever admire and adore that unbounded Goodness which is the Source of their Beings and all the Good they partake of ; That we should alwaies doe that which is just and right , according to the measure we would others should doe with us : these , and some other things which a rectified Reason will easily supply , are immutably true and righteous ; so that it never was nor can be true , that they are unnecessary . And whoso hath his Heart molded into a delight in such a Righteousness and the practise thereof , hath this Eternall righteousness brought into his Soul , which Righteousness is also true and reall , not like that imaginary Externall righteousness of the Law which the Pharisees boasted in . CHAP. X. The Conclusion of this Treatise concerning the Existence and Nature of God , shewing how our Knowledge of God comes to be so imperfect in this State , while we are here in this Terrestriall Body . Two waies observ'd by Plotinus , whereby This Body does prejudice the Soul in her Operations . That the Better Philosophers and more Contemplative Jewes did not deny the Existence of all kind of Body in the other state . What meant by Zoroaster's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What kind of knowledge of God cannot be attain'd to in this life . What meant by Flesh and Blood , 1 Cor. 15. FOR the concluding of this Discourse , as a Mantissa to what hath been said , we shall a little consider how inconsistent a thing a Perfect knowledge of God is with this Mundane and Corporeall state which we are in here . While we are in the Body , we are absent from the Lord , as S. Paul speaks , and that ( I think ) without a mysterie : Such Bodies as ours are being fitted for an Animal state , and pieces of this whole Machina of Sensible Matter , are perpetually drawing down our Souls , when they would raise up themselves by Contemplatior of the Deity ; and the caring more or less for the things of this Body , so exercises the Soul in this state , that it cannot attend upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without distraction . In the antient Metaphysicks such a Body as this is we carry about us , is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the dark Den and Sepulchre in which Souls are imprison'd and entomb'd , with many other expressions of the like importance ; and Proclus tells us that the Commoration of the Soul in such a Body as this , is , according to the common vote of Antiquity , nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dwelling or pitching its Tabernacle in the Valley of Oblivion and Death . But * Plotinus , in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seems not to be easily satisfied with Allegoricall descriptions , and therefore searching more strictly into this business , tells his own and their meaning in plainer terms , that This Body is an occasion of Evil to the Soul two waies ; 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it hinders its Mentall operations , presenting its Idola specûs continually to it : 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it calls forth its advertency to its own Passions , which while it exerciseth it self about too earnestly , it falls into a sinfull inordinacy . Yet did not the Platonists nor the more Contemplative Jews deny the Existence of all kind of Body in the other State , as if there should be nothing residing there but naked Souls totally devested of all Corporeall Essence ; for they held that the Soul should in the other World be united with a Body , not such a one as it did act in here , ( which was not without disturbance ) but such as should be most agreeable to the Soul , which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirituall Vehicle of the Soul , and by Zoroaster it was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kind of Umbra or Aereal Mantle in which the Soul wraps her self , which , he said , remain'd with her in the state of glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Jewish language it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indumentum quoddam interius , as Gaulmin hath observed in his De vita & morte Mosis . But to return ; the Platonists have pointed out a threefold knowledge of God , 1. one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 3. the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this last they affirm'd to be unattainable by us , it being that ineffable Light whereby the Divinity comprehends its own Essence penetrating all that Immensity of Being which it self is . The First may be attain'd to in this life ; but the Second in its full perfection we cannot reach here in this life , because this knowledge ariseth out of a blissfull Union with God himself , which therefore they are wont to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Contact of Intellectuall Being , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that I may phrase it in the Scripture words , a beholding of God face to face , which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arcanum facierum the Jewish writers speak of , which we cannot attain to while we continue in this concrete and bodily state . And so when Moses desir'd to behold the face of God , that is , as the * Jewes understand it , that a distinct Idea of the Divine Essence might be imprinted upon his Mind , God told him , * No man can see me , and live ; that is , no man in this corruptible state is capable of attaining to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or visio facierum , as Maimonides expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Understanding of the living man , who is compounded of Body and Soul , is utterly unable clearly to apprehend the Divine Essence , to see it as it is . And so S. Paul distinguisheth the knowledge of this life as taken in this complex sense , and of the life to come : that now we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a glass , which is continually sullied and darkened , while we look into it , by the breathing of our Animal fansies , passions and imaginations upon it ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkly : but we shall see then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face ; which is the translation of that Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in the like manner does a Greek Philosopher compare these two sorts of Knowledge which the Soul hath of God in this life and in that to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Soul will reckon all this knowledge of God which we have here by way of Science but like a fable or parable , when once it is in conjunction with the Father , feasting upon Truth it self , and beholding God in the pure raies of his own Divinity . I shall conclude all with that which S. Paul expresly tells us , 1 Cor. 15. 50. Flesh and blood cannot inherit the kingdome of God ; where , by Flesh and Blood he seems to mean nothing else but Man in this complex and compounded state of Soul and Body , I mean corruptible , earthy Body : and it was a common Periphrasis of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Jews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in the like sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Flesh & Blood , in those and other places in the New Testament used , where this phrase occurs , viz. Matth. 16. 17. Gal. 1. 16. Ephes. 6. 12. Heb. 2. 14. But in opposition to this gross earthy Body , the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Spirituall Body , v. 44. such as shall put on incorruption and immortality , v. 53. and consequently differing from that Body which here makes up this compounded animall Being : and accordingly our Saviour speaks of the children of the Resurrection , that they * neither marry nor are given in marriage , nor can they die any more , but are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , as it is in S. Matthew and Mark , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Angels of God ; and so the Jewish writers are wont to use the same phrase to express the state of Glory by , viz. that then good men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Angeli ministerii . OF PROPHESIE : OR , A DISCOURSE Treating of The Nature of Prophesie . The Different degrees of the Propheticall Spirit . The Difference of Propheticall Dreams from all other Dreams recorded in Scripture . The Difference of the True Propheticall Spirit from Enthusiasticall Imposture . What the meaning of those Actions is that are frequently in Scripture attributed to the Prophets , whether they were Reall or onely Imaginary . The Schools of the Prophets . The Sons , or Disciples of the Prophets . The Dispositions antecedent and preparatory to Prophesie . The Periods of Time when the Propheticall Spirit ceased in the Jewish and Christian Churches . Rules for the better understanding of Propheticall Writ . 2 Pet. 1. 21. For Prophesie came not in old time by the will of man , but holy men of God spake being moved by the Holy Ghost . Philo Jud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . OF PROPHESIE . CHAP. I. That Prophesie is the way whereby Revealed Truth is dispensed and conveighed to us . Man's Mind capable of conversing and being acquainted as well with Revealed or Positive Truth , as with Naturall Truth . Truths of Naturall inscription may be excited in us and cleared to us by means of Propheticall Influence . That the Scripture frequently accommodates it self to vulgar apprehension , and speaks of things in the greatest way of condescension . HAving spoken to those Principles of Naturall Theologie which have the most proper and necessary influence into Life and Practise , and are most pregnant with morall goodness ; we come now to consider Those pieces of Revealed Truth which tend most of all to foment and cherish true and reall Piety . But before we fall pressly into any strict Enquiry concerning them , it may not be amiss to examine How and in what manner This kind of Truth , which depends solely upon the Free will of God , is manifested unto mankind ; and so treat a little concerning Prophesie , which indeed is the onely way whereby This kind of Truth can be dispensed to us . For though our own Reason and Understanding carry all Natural Truth necessary for Practice in any sort , engraven upon themselves , and folded up in their own Essences more immediatly , as being the first participations of the Divine Minde considered in its own Eternal nature : yet Positive Truth can only be made known to us by a free influx of the Divine Mind upon our Minds and Understandings . And as it ariseth out of nothing else but the free pleasure of the Divinity , so without any natural determination it freely shines upon the Souls of men where and when it lifteth , hiding its light from them or displaying it forth upon them , as it pleaseth . Yet the souls of men are as capable of conversing with it , though it doe not naturally arise out of the fecundity of their own Understandings , as they are with any Sensible and External Objects . And as our Sensations carry the notions of Material things to our Understandings which before were unacquainted with them ; so there is some Analogical way whereby the knowledge of Divine Truth may also be revealed to us . For so we may call as well that Historical Truth of Corporeal and Material things , which we are informed of by our Senses , Truth of Revelation , as that Divine Truth which we now speak of : and therefore we may have as certain and infallible a way of being acquainted with the one , as with the other . And God having so contrived the nature of our Souls , that we may converse one with another , and inform one another of things we knew not before , would not make us so deaf to his Divine voice that breaks the rocks , and rends the mountains asunder ; He would not make us so undisciplinable in Divine things , as that we should not be capable of receiving any Impressions from himself of those things which we were before unacquainted with . And this way of communicating Truth to the Souls of men is originally nothing else but Prophetical or Enthusiastical ; and so we may take notice of the General nature of Prophesie . Though I would not all this while be mistaken , as if I thought no Natural Truth might be by the means of Prophetical influence awakened within us , and cleared up to us , or that we could not lumine prophetico behold the Truths of Naturall inscription ; for indeed one main end and scope of the Prophetical Spirit seems to be the quickning up of our Minds to a more lively converse with those Eternal Truths of Reason , which commonly lie buried in so much fleshly obscurity within us , that we discern them not . And therefore the Scripture treats not only of those Pieces of Truth which are the Results of God's free Counsells , but also of those which are most a-kin and allied to our own Understandings , and that in the greatest way of Condescention that may be , speaking to the weakest sort of men in the most vulgar sort of dialect : which it may not be amiss to take a little notice of . Divine Truth hath its Humiliation and Exinanition , as well as its Exaltation . Divine Truth becomes many times in Scripture incarnate , debasing it self to assume our rude conceptions , that so it might converse more freely with us , and infuse its own Divinity into us . God having been pleased herein to manifest himself not more jealous of his own Glory , then he is ( as I may say ) zealous of our good . Nos non habemus aures , sicut Deus habet linguam . If he should speak in the language of Eternity , who could understand him , or interpret his meaning ? or if he should have declared his Truth to us only in a way of the purest abstraction that Humane Souls are capable of , how should then the more rude and illiterate sort of men have been able to apprehend it ? Truth is content , when it comes into the world , to wear our mantles , to learn our language , to conform it self as it were to our dress and fashions : it affects not that State or Fastus which the disdainfull Rhetorician sets out his style withall , Non Tarentinis aut Siculis haec scribimus ; but it speaks with the most Idiotical sort of men in the most Idiotical way , and becomes all things to all men , as every sonne of Truth should doe , for their good . Which was well observed in that old Cabbalistical Axiome among the Jewes , Lumen supernum nunquam descendit sine indumento . And therefore ( it may be ) the best way to understand the true sense and meaning of the Scripture is not rigidly to examine it upon Philosophical Interrogatories , or to bring it under the scrutiny of School-Definitions and Distinctions . It speaks not to us so much in the tongue of the learned Sophies of the world , as in the plainest and most vulgar dialect that may be . Which the Jews constantly observed and took notice of , and therefore it was one common Rule among them for a true understanding of the Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lex loquitur linguâ filorum hominum . Which Maimonides expounds thus , in More Nevoch . Par. 1. C. 26. Quicquid homines ab initio cogitationis suae intelligentiâ & imaginatione suâ possunt assequi , id in Scriptura attribuitur Creatori . And therefore we find almost all Corporeal properties attributed to God in Scripture , quia vulgus hominum ab initio cogitationis Entitatem non apprehendunt , nisi in rebus corporeis , as the same Author observes . But such of them as sound Imperfection in vulgar eares , as Eating and Drinking , & the like , these ( saith he ) the Scripture no where attributes to him . The reason of this plain and Idiotical style of Scripture it may be worth our farther taking notice of , as it is laid down by the forenamed Author C. 33. Haec causa est propter quam Lex loquitur linguâ filiorum hominum , &c. For this reason the Law speaks according to the language of the sons of men , because it is the most commodious and easie way of initiating and teaching Children , Women , and the Common people , who have not ability to apprehend things according to the very nature and essence of them . And in C. 34. Et si per Exempla & Similitudines non deduceremur , &c. And if we were not led to the knowledge of things by Examples and Similitudes , but were put to learn and understand all things in their Formal notions and Essential definitions , and were to believe nothing but upon preceding Demonstrations ; then we may well think that ( seeing this cannot be done but after long preparations ) the greater part of men would be at the conclusion of their daies , before they could know whether there be a God or no , &c. Hence is that Axiome so frequent among the Jewish Doctors , Magna est virtus vel fortitudo Prophetarum , qui assimilant formam cum formante eam , i. e. Great is the power of the Prophets , who while they looked down upon these Sensible and Conspicable things , were able to furnish out the notion of Intelligible and Inconspicable Beings thereby to the rude Senses of Illiterate people . The Scripture was not writ only for Sagacious and Abstracted minds , or Philosophical heads ; for then how few are there that should have been taught the true Knowledge of God thereby ? Vidi filios coenaculi , & erant pauci , was an antient Jewish proverb . We are not alwaies rigidly to adhere to the very Letter of the Text. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture , as the Jewish interpreters observe . We must not think that it alwaies gives us Formal Definitions of things , for it speaks commonly according to Vulgar apprehension : as when it tells of the Ends of the heaven , which now almost every Idiot knows hath no ends at all . So when it tells us Gen. 2. 7. that God breathed into man the breath of life , and man became a living soul ; the expression is very Idiotical as may be , and seems to comply with that vulgar conceit , that the Soul of Man is nothing else but a kind of Vital breath or Aire : and yet the Immortality thereof is evidently insinuated in setting forth a double Original of the two parts of Man , his Body and his Soul ; the one of which is brought in as arising up out of the Dust of the earth , the other as proceeding from the Breath of God himself . So we find very Vulgar expressions concerning God himself , besides those which attribute Sensation and Motion to him , as when he is set forth as riding upon the wings of the Wind , riding upon the Clouds , sitting in Heaven , and the like , which seem to determine his indifferent Omnipresence to some peculiar place : whereas indeed such passages as these are can be fetch'd from nothing else but those crass apprehensions which the generalitie of men have of God , as being most there , from whence the objects of dread and admiration most of all smite and insinuate themselves into their Senses , as they doe from the Aire , Clouds , Winds or Heaven . So the state of Hell and Miserie is set forth by such denominations as were most apt to strike a terror into the minds of men , and accordingly it is called Coetus Gigantum , the place where all those old Giants , whom divine vengeance pursued in the general Deluge , were assembled together , as it is well observed by a late Author of our own upon Proverbs 21. 16. The man that wandreth out of the way of understanding , in coetu Gigantum commorabitur . And accordingly we find the state and condition of these expressed Job 26. 5. Gigantes gemunt sub aquis ; & qui habitant cum iis . Nudus est infernus coram illo , & nullum est operimentum perditioni , as the Vulgar Latin renders it , The Giants groan under the waters , and they that dwell with them . Hell is naked before him , ( that is , God , ) and destruction hath no covering . In like manner our Saviour sets forth Hell as a great valley of fire like that of Hinnom , which was prepared with a great deal of skill , to torture and torment the Devils in . Again we find Heaven set forth sometimes as a place of continual banqueting , where , according to the Jewish customes , they should lye down in one anothers bosomes at a perpetuall Feast : Sometimes as a Paradise furnished with all kinds of delight and pleasure . Again , when the Scripture would infinuate God's seriousness and realitie in any thing , it brings him in as ordering it a great while agoe before the foundation of the world was laid , as if he more regarded that then the building of the world . I might instance in many more things of this nature , wherein the Philosophical or Physical nature and Literal veritie of things cannot so reasonably be supposed to be set forth to us , as the Moral and Theological . But I shall leave this Argument , and now come more precisely to consider of the nature of Prophesie , by which God flows in upon the Minds of men extrinfecally to their own proper operations , and converghs truth immediately from himself into them . CHAP. II. That the Prophetical Spirit did not alwaies manifest it self with the same clearnesse and evidence . The Gradual difference of Divine illumination between Moses , the Prophets , and the Hagiographi . A general survey of the Nature of Prophesie properly so called . Of the joint impressions and operations of the Understanding and Phansie in Prophesie . Of the four degrees of Prophesie . The difference between a Vision and a Dream . BUT before we doe this , we shall briefly premise something in general concerning that Gradual variety whereby these Divine Enthusiasms were discover'd to the Prophets of old . The Prophetical Spirit did not alwaies manifest it self eodem vigore luminis , with the same clearness and evidence , in the same exaltation of its light : But sometimes that light was more strong and vivid , sometimes more wan and obscure ; which seems to be insinuated in that passage , Heb. 1. 1. God who in time past spake unto the Fathers by the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So we find an evident difference of Prophetical illumination asserted in Scripture between Moses and the rest of the Prophets , Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses , whom the Lord knew face to face : which words have a manifest reference to that which God himself in a more publick and open way declared concerning Moses , upon occasion of some arrogant speeches of Aaron and Miriam , who would equalize their own Degree of Prophesie to that of Moses , Numb . 12. 5 , 6 , 7 , 8. And the Lord came down in the pillar of the cloud , and stood in the door of the Tabernacle , and called Aaron and Miriam ; and they both came forth : And he said , Hear my words ; If there be a Prophet among you , I the Lord will make my self known unto him in a Vision , and will speak unto him in a Dream : My servant Moses is not so , who is faithfull in all mine house ; with him will I speak mouth to mouth , even apparently , and not in dark speeches , and the similitude of the Lord shall he behold . Wherefore then were ye not afraid to speak against my servant Moses ? In which words that degree of Divine illumination whereby God made himself known to Moses seems to be set forth as something transcendent to the Prophetical illumination : and so the phrase of the New Testament is wont to distinguish between Moses and the Prophets , as if indeed Moses had been greater then any Prophet . But besides this Gradual difference between Moses and the Prophets , there is another difference very famous amongst the Jewish Writers between the Prophets and the Hagiographi , which Hagiographi were suppos'd by them to be much inferior to the Prophets . But what this difference between them was , we shall endeavour to shew more fully hereafter . Having briefly premised this , and glanced at a Threefold Inspiration relating to Moses , the Prophets , and the Hagiographi ; we shall first of all enquire into the Nature of that which is peculiarly amongst the Jews called Prophetical . And this is thus defined to us by Maimonides in Par. 2. c. 36. of his More Nevochim , Veritas & quidditas Prophetiae nihil aliud est quàm Influentia à Deo Optimo Maximo , mediante intellectu Agente , super facultatem Rationalem primò , deinde super facultatem Imaginatricem influens . i. e. The true essence of Prophesie is nothing else but an Influence from the Deitie upon the Rational first , and afterwards the Imaginative Facultie , by the mediation of the Active intellect . Which Definition belongs indeed to Prophesie as it is Technicallie so called , and distinguished by Maimonides both from that degree of Divine illumination which was above it , which the Masters constantly attribute to Moses , and from that other degree inferior to it , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Spiritus Sanctus , that Holy Spirit that moved in the Souls of the Hagiographi . But Rabbi Joseph Albo in Maam 3. c. 8. De fundamentis fidei , hath given us a more large description , so as to take in also the gradus Mosaicus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Prophesie is an influence from God upon the Rational facultie , either by the Mediation of the Fansie or otherwise : and this influence , whether by the ministry of an Angel or otherwise , makes a man to know such things as by his Natural abilities he could not attain to the knowledg of . Though here our Author seems too much to have streightned the latitude of Prophetical influence , whereby ( as we intimated before ) not only those pieces of Divine truth may be communicated to the Souls of men which are not contained within their own Ideas , but also those may be excited which have a necessarie connexion with and dependence upon Reason . But the main thing that we shall observe in this description is , that Facultie or Power of the Soul upon which these Extraordinarie impressions of Divine light or influence are made ; which in all proper Prophesie is both the Rational and Imaginative power . For in this Case they supposed the Imaginative power to be set forth as a Stage upon which certain Visa and Simulacra were represented to their Understandings , just indeed as they are to us in our common Dreams ; only that the Understandings of the Prophets were alwaies kept awake and strongly acted by God in the midst of these apparitions , to see the intelligible Mysteries in them , and so in these Types and Shadows , which were Symbols of some spiritual things , to behold the Antitypes themselves : which is the meaning of that old Maxime of the Jews which we formerly cited out of Maimonides , Magna est virtus seu fortitudo Prophetarum qui assimilant formam cum formante eam . But in case the Imaginative facultie be not thus set forth as the Scene of all Prophetical illumination , but that the Impressions of things nakedly without any Schemes or Pictures be made immediately upon the Understanding it self , then is it reckoned to be the gradus Mosaicus , wherein God speaks as it were face to face ; of which more hereafter . Accordingly R. Albo , in the Book before cited and 10th Chapter , hath distinguished Prophesie into these four degrees . The first and lowest of all is , when the Imaginative power is most predominant , so that the impressions made upon it are too busie , & the Scene becomes too turbulent for the Rational facultie to discern the true Mystical and Anagogical sense of them clearly ; and in this case the Enthusiasms spend themselves extreamly in Parables , Similitudes and Allegories , in a dark and obscure manner , as is very manifest in Zachary , and many of Ezechiel his Prophesies , as also those of Daniel : where though we have first the outward frame of things Dramatically set forth so potently in the Prophet's phansie , as that his Mind was not at the same time capable of the mystical meaning , yet that was afterward made known to him , but yet with much obscuritie still attending it . This declining state of Prophesie the Jews supposed then principally to have been , and this Divine illumination to have been then setting in the Horizon of the Jewish Church , when they were carried captive into Babylon . All which we may take a little more fully from our Author himself in his 3. Book and 17. Chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Every Prophet that is of a strong , fagacious and piercing Understanding , will apprehend the thing nakedly without any Similitude , whence it comes to pass that all his sayings prove distinct and clear , and free from all obscuritie , having a literal truth in them : But a Prophet of an inferior rank or degree , his words are obscure , enwrapp'd in Riddles and Parables , and therefore have not a Literal but Allegorical truth contained in them . Thus he . And so afterwards , according to the general opinion of the Jewish Masters , he tells us that after the Captivity , in the twilight of Prophesie , Ezekiel began to speak altogether in Riddles and Parables ; and so he himself complains to God , * Ah Lord God , they say of me , Doth he not speak Parables ? The second degree which our forementioned Author makes of Prophesie is , when the strength of the Imaginative and Rational powers equally ballance one another . The third is , when the Rational power is most predominant ; in which case ( as we heard before ) the Minde of the Prophet is able to strip those things that are represented to it in the glass of Phansie of all their materiality and sensible nature , and apprehend them more distinctly in their own naked Essence . The last and Highest is the gradus Mosaicus , in which all Imagination ceaseth , & the Representation of Truth descends not so low as the Imaginative part , but is made in the highest stage of Reason and Understanding . But we shall hereafter speak more fully concerning the several degrees of Prophetical Inspiration , and discourse more particularly of the Ruach hakkodesh , the highest degree of Prophesie or gradus Mosaicus , and Bath col or the lowest degree of Prophesie . Seeing then that generally all Prophesie or Prophetical Enthusiasm lies in the joint-impressions and operations of both these forementioned faculties , the Jews were wont to understand that place Numb . 12. 6 , &c. as generally decyphering that State or Degree of Prophesie by which God would discover himselfe to all those Prophets that ever should arise up amongst them , or ever had been , except Moses and the Messiah . And there are only these * Two waies declared whereby God would reveal himself to every other Prophet , either in a Vision or a Dream ; both which are perpetually attended with those Visa and Simulacra sensibilia as must needs be impressed upon Common sense or Fansie , whereby the Prophets seemed to have all their Senses waking and exercising their several functions , though indeed all was but Scenicall or Dramatical . According to this Twofold way of Divine inspiration , the * Prophet Joel foretells the Nature of that Prophetical Spirit that should be powred out in the latter times ; and in Jeremy 14. 14. we have the false prophets brought in as endeavouring apishly to imitate the true Prophets of God , in fortifying their Fansies by the power of Divination , that they might talk of Dreams and Visions when they came among the people . Now for the Difference of these two , a Dream and a Vision , it seems rather to lie in Circumstantials then in any thing Essential ; & therefore Maim . part . 2. More Nev. cap. 45. tells us that in a Dream a voice was frequently heard , which was not usual in a Vision . But the representation of Divine things by some Sensible images or some Narrative voice must needs be in both of them . But yet the Jews are wont to make a Vision superiour to a Dream , as representing things more to the life , which indeed seizeth upon the Prophet while he is awake , but it no sooner surpriseth him but that all his external senses are bound ; and so it often declines into a true Dream , as Maimon . in the place forenam'd proves by the example of Abraham , Gen. 15. 12. where the Vision in which God had appeared to him ( as it is related ver . 1. ) passed into a Sleep . And when the Sun was going down , a deep sleep fell upon Abraham , and loe an horror of great darkness fell upon him . Which words seem to be nothing else but a description of that passage which he had by Sleep out of his Vision into a Dream . Now these Ecstatical impressions whereby the Imagination and Mind of the Prophet was thus ravish'd from it self , and was made subject wholy to some Agent intellect informing it and shining upon it , I suppose S. Paul had respect to 1 Cor. 13. Now we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a glass , in riddles or parables ; for so he seems to compare the Highest illuminations which we have here , with that constant Irradiation of the Divinity upon the Souls of men in the life to come : and this glassing of Divine things by Hieroglyphicks and Emblems in the Fansie which he speaks of , was the proper way of Prophetical inspiration . For the further clearing of which I shall take notice of one passage more out of a Jewish writer , that is , R. Bechai , concerning this present argument , which I find Com. in Num. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Voluit Deus assimilare Prophetiam reliquorum Prophetarum homini speculum inspicienti , prout innuunt Rabbini nostri illo axiomate proverbiali , Nemo inspiciat speculum Sabbato : illud speculum est vitreum , in quo reflectitur homini sua ipsius forma & imago per vim reflexivam speculi , cum revera nihil ejusmodi in speculo realiter existat . Talis erat Prophetia reliquorum Prophetarum , eo quòd contuebantur sacras & puras imagines & lumina superna , ex medio splendoris & puritatis istorum luminum realium , visae sunt illis similitudines , visae sunt illis tales formae quales sunt formae humanae . By which he seems to referre to those images of the living Creatures represented in a Prophetical vision to Esay and EZekiel ; but generally intimates thus much to us , That the light and splendor of Prophetical illumination was not so triumphant over the Prophets fansie , but that he viewed his own Image , and saw like a man , and understood things after the manner of men in all these Prophetical visions . CHAP. III. How the Prophetical Dreams did differ from all other kinds of Dreams recorded in Scripture . This further illustrated out of several passages of Philo Judaeus pertinent to this purpose . WE have now taken a General survey of the Nature of Prophesie , which is alwaies attended ( as we have shewed ) with a Vision or a Dream , though indeed there is no Dream properly without a Vision . And here before we pass from hence , it will be necessarie to take notice of a man Distinction the Hebrew Doctors are wont to make of Dreams , lest we mistake all those Dreams which we meet with in Scripture , & take them all for Prophetical , whereas many of them were not such . For though indeed they were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent by God , yet many were sent as Monitions and Instructions , and had not the true force and vigor of Prophetical Dreams in them ; and so they are wont commonly to distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There are somnia vera ▪ and somnia Prophetica : and these Maimonides in More Nev ▪ Par. 2. Cap. 41. hath thus generally characterized , Quando dicitur , Deus venit ad N , in somnio noctis , id Prophetia minimè nuncupari potest , neque vir talis , Propheta , &c. When it is said in Holy writ , That God came to such a man in a Dream of the night , that cannot be called a Prophesie , nor such a man a Prophet ; for the meaning is no more then this , That some Admonition or Instruction was given by God to such a man , and that it was in a Dream . Of this sort He and the rest of the Hebrew Writers hold those Dreams to be which were sent to Pharaoh , Nebuchadnezzar , Abimelech and Laban ; upon which two last our Author observes the great Caution of Onkelos the Proselyte ( who was instructed in the Jewish learning by R. Eleazar and R. Joshua , the most famous Doctors of that age ) that in his Preface to those Dreams of Laban and Abimelech he saies , Et venit verbum à Domino : but doth not say ( as when the Dreams were Prophetical ) Et revelavit se Dominus . Besides , a main reason for which they deny those Dreams to be Prophetical is , for that they that were made partakers of them were unsanctified men ; whereas it is a tradition amongst them , that the Spirit of Prophesie was not communicated to any but good men . But indeed the main difference between these two sorts of Dreams seems to consist in this , That such as were not Prophetical were much weaker in their Energy upon the Imagination then the Other were , in so much that they wanted the strength and force of a Divine evidence , so as to give a plenary assurance to the Mind of him who was the subject of them , of their Divine original ; as we see in those Dreams of Solomon , 1 Kings 3. v. 5 ; 15. and ch . 9. 2. where it is said of him , when he awaked he said , Behold it was a Dream ; as if he had not been effectually confirmed from the Energy of the Dream it self that it was a true Prophetical influx . But there is yet another difference they are wont to make between them , which is , That these somnia vera or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily contained in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or void of reality : as in that Dream of Joseph concerning the Sun , the Moon , and the eleven Stars bowing down to him ; whereas his Mother , which should there have been signified by the Moon , was dead and buried before , and so uncapable of performing that respect to him which the other at last did . Upon occasion of which Dream the Gemarist . Doctors in Berachoth c. 9. have framed this Axiom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As there is no corn without straw , so neither is there any meer Dream without something that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , void of reality , & insignificant . Accordingly Rab. Albo in Maam. 3. c. 9. hath framed this distinction between them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is no meer Dream without something in it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but Prophesie is a thing wholy and most exactly true . The general difference between Prophetical Dreams and those that are meerly Nouthetical or Monitorie , and all else which we find recorded in Scripture , Philo Jud. in his Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and elsewhere , hath at large laid down . The proper character of those that were Prophetical he clearly insinuates to be that Ecstatical rapture whereby in all Prophetical Dreams some more potent cause , acting upon the Mind and Imagination of the Prophets , snatch'd them from themselves , and so left more potent and evident impressions upon them . I shall the more largely set down his Notion , because it tends to the clearing of this business in hand , and is , I think , much obscured , if not totally corrupted by his translator Gelenius . His design is indeed to shew that Moses taught these several waies whereby Dreams are conveyed from Heaven , that so his sublime and recondite doctrine might be the better hid up therein ; and therefore sailing between Cabbalisme and Platonisme he gropes after an Allegorical and Mystical meaning in them all . His first sort of Divine Dreams he thus defines , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The first kind was when God himself did begin the motion in the Phansie , and secretly whispered such things as are unknown indeed to us , but perfectly known to himself . And of this sort he makes Joseph's dreams , the sense whereof was unknown to Joseph himself at first , and then runs out into an Allegorical exposition of them in the Book intituled Joseph . The second kind is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. When our Rational facultie being moved together with the Soul of the World , and filled with a divinely-inspired fury , doth predict those things that are to come . In which words by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the same thing with that which in a former Book about the same Argument he had called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind of the Universe , which mingling its influence with our Minds begets these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or previsions . And this is nothing else but that which others of his tribe call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intellectus agens , which it seems he understood to be the same with Anima Mundi or Universal Soul , as it is described by the Pythagoreans and Platonists . Of this sort of Dreams he makes those of Jacob's Ladder and of Laban's Sheep . And these kinds of Dreams , viz. that wherein the Intellectus agens doth simply act upon our Minds as patients to it , and that wherein our Minds do cooperate with the Universal Soul , and so understand the meaning of the influx , he thus compares together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In which words it is to be observed that he calls the matter of the first sort of Dreams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Gelenius hath mistook whilst he translates it Dei oraculis certis convenientia . With his leave therefore I should thus interpret that whole passage , Quare Moses sacer Antistes indigitans illas phantasias quae oboriuntur secundùm primam speciem , eas perspicuè & admodum manifestè indicavit ; ( i. e. by adding an Explication of those aenigmata of Joseph's Sun , Moon , Stars and Sheaves , which he himself in his Dream understood not ; which Explication is not made in the examples of the second sort ) quippe Deus subjecit illas phantasias per somnia quae similes sunt veris Prophetiis , ( i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfectae Prophetiae , sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , somniis Propheticis , uti loqui amant Magistri . ) Secundi verò generis somnia nec planè dilucidè nec valde obscurè indigitavit ; qualia erant Somnia de Scala coelesti , &c. Now these Dreams of Joseph though they contained matter of a like nature to Prophetical inspiration , yet were they indeed not such , and therefore are accounted of by all the Jewish writers only as Somnia vera ; and so our Author endeavours to prove very fitly to our purpose , though indeed upon a mistake which he took out of the Version of the * Seventy , Gen. 37. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Joseph said , [ * Me-thought we were binding sheaves ] That word [ Me-thought ] is the language of one that is uncertain , dubious , and obscurely surmising ; not of one that is firmly assured , and plainly sees things : indeed it very well befits those who are newly awaked out of a sound sleep , and have scarce ceased to dream , to say [ Me-thought ; ] not those who are fully awake , and behold all things clearly . But Jacob , who was more exercised in divine things , hath no such word as [ Me-thought ] when he speaks of his Dream , but , saies he , Behold , a ladder set upon the earth , and the top of it reached up to heaven , &c. After the same manner almost doth Maimonides in his More Nev. distinguish between Somnia vera & Prophetica , making Jacobs Dreams ( as all the Jewish writers doe ) to be Prophetical . The third kind of Dreams mentioned by Philo is thus laid down by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. The third kind is , when in sleep the Soul being moved of it self , and agitating it self , is in a kind of rapturous rage , and in a divine fury doth foretell future things by a prophetick facultie . And then , which is more to our purpose , he thus sets forth the nature of those fansies which discover themselves in these kind of Dreams . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. The phantasms which belong to the third kind are more plainly declared by Moses then the former ; for they containing a very profound and dark meaning , they required to the explaining of them a knowledge of the Art of interpreting Dreams : as those Dreams of Pharaoh and his Butler and Baker , and of Nebuchadnezzar , who were only amazed and dazled with those strange Apparitions that were made to them , but not at all enlightned by them . These are of that kind which Plato sometimes speaks of , that cannot be understood without a Prophet ; and therefore he would have some Prophet or Wise man alway set over this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus we have seen these Three sorts of Dreams according to Philo , the First and Last whereof the Jewish Doctors conjoin together , and constantly prefer the Oneirocriticks of them to the Dreamers themselves : and therefore whereas they depress the notion of them considered in themselves below any Degree of Prophesie , yet the Interpretation of them they attribute to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Holy Spirit ; except there be an Interpretation of the Dream in the Dream it self , so as that the Mind of the Dreamer be fully satisfied both in the meaning and divinity thereof ; for then it is truly Prophetical . And thus much for this Particular . CHAP. IV. A large Account of the Difference between the true Prophetical Spirit and Enthusiastical impostures . That the Pseudo-Prophetical Spirit is seated only in the Imaginative Powers and Faculties inferior to Reason . That Plato and other Wise men had a very low opinion of this Spirit , and of the Gift of Divination , and of Consulting the Oracles . That the True Prophetical Spirit seats it self as well in the Rational Powers as in the Sensitive , and that it never alienates the Mind , but informs and enlightens it . This further cleared by several Testimonies from Gentile and Christian Writers of old . An Account of those Fears and Consternations which often seized upon the Prophets . How the Prophets perceived when the Prophetical influx seized upon them . The different Evidence and Energy of the True and false Prophetical Spirit . FRom what we have formerly discoursed concerning the Stage of Phansie and Imagination upon which those Visa presented themselves to the Mind of the Prophet , in which he beheld the real objects of Divine truth in which he was inspired by this means ; it may be easily apprehended how easie a matter it might be for the Devils Prophets many times , by an apish imitation , to counterfeit the True Prophets of God , and how sometimes Melancholy and turgent Phansies , fortified with a strong power of Divination , might unfold themselves in a semblance of true Enthusiasms . For indeed herein the Prophetical influx seems to agree with a mistaken Enthusiasm , that both of them make strong impressions upon the Imaginative powers , and require the Imaginative facultie to be vigorous and potent : and therefore Maimonides tells us that the gift of Divination , which consisted in a mighty force of Imagination , was alwaies given to the Prophets , and that This and a Spirit of Fortitude were the main Bases of Prophesie ; More Nev. part . 2. c. 38. Duas istas facultates , Fortitudinis scilicet & Divinationis , in Prophetis fortissimas & vehementissmas esse necesse est , &c. i. e. It is necessary that these two Faculties of Fortitude and Divination should be most strong and vehement in the Prophets : whereunto if at any time there was an accession of the influence of the Intellect , they were then beyond measure corroborated ; in so much that ( as it is well known ) it hath come to this , that one man by a naked Staffe did prevail over a potent King , and most manfully delivered a whole Nation from bondage , viz. after it was said to him Exod. 3. 12. I will be with thee . And though there be different Degrees of these in men , yet none can be altogether without that Fortitude and Magnanimitie . So it was said to Jeremy Chap. 17. 18. Be not dismaied at their faces , &c. Behold I have made thee this day a defenced City ; and so to Ezek. Ch. 2. 6. Be not afraid of them nor their words : and generally in all the Prophets we shall find a great Fortitude and Magnanimity of Spirit . But by the excellency of the gift of Divining they could on a sudden and in a moment foretell future things ; in which Facultie notwithstanding there was great diversitie . Thus he . It will not be therefore any great Digression here , awhile to examine the Nature of this False light which pretends to Prophesie , but is not ; as being seated only in the Imaginative power , from whence the first occasion of this delusion ariseth , seeing that Power is also the Seat of all Prophetical vision . For this purpose it will not be amiss to premise that Threefold degree of Cognitive influence pointed out by Maimonides , part . 2. cap. 37. More Nev. The first is wholly Intellectual , descending only into the Rational facultie , by which that is extreamly fortified and strengthened in the distinct apprehension of Metaphysicall Truths , from whence , as he tells us , ariseth the Sect of Philosophers , and Contemplative persons . The second is jointly into the Rational and Imaginative facultie together , and from thence springs the Sect of Prophets . The third into the Imaginative only , from whence proceeds the Sect of Polititians , Lawyers and Law-givers ( whose Conceptions only run in a secular channel , ) as also the Sect of Diviners , Inchanters , Dreamers and Soothsayers . We shall coppy out of him a Character of some of this Third sort , the rather because it so graphically delineates to us many Enthusiastical Impostors of our Age. His words are these , Hic verò monendus es , ex tertio genere esse quasdam , quibus Phantasiae , Somnia & Ecstases , quales in Prophetiae Visione esse solent , ita mirabiles obveniunt , ut planè sibi persuadeant se Prophetas esse , &c. i. e. But here I must advertise thee , that there are some of this Third sort who have sometimes such strange Phansies , Dreams and Ecstasies , that they take themselves for Prophets , and much marvel that they have such Phansies and Imaginations ; conceiting at last that all Sciences and Faculties are without any pains or study infused into them . And hence it is that they fall into great confusions in many Theoretical matters of no small moment , and do so mix true notions with such as are meerly seeming , and imaginary , as if Heaven and Earth were jumbled together . All which proceeds from the too-great force of the Imaginative faculty and the imbecillity of the Rational , whence it is that nothing in it can pass forth into act . Thus he . This delusion then in his sense of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which pretend to Revelations , ariseth from hence , that all this forrain force that is upon them serves only to vigorate & impregnate their Phansies and Imaginations , but does not inform their Reasons , nor elevate them to a true understanding of things in their coherence and contexture ; and therefore they can so easily imbrace things absurd to all true and sober Reason : Whereas the Prophetical Spirit acting principally upon the Reason and Understanding of the Prophets , guided them consistently and intelligibly into the understanding of things . But this Pseudo-prophetical Spirit being not able to rise up above this low and dark Region of Sense or Matter , or to soar aloft into a clear Heaven of Vision , endeavoured alway as much as might be to strengthen it self in the Imaginative part : and therefore the Wizzards and false prophets of old and later times have been wont alway to heighten their Phansies and Imaginations by all means possible ; which R. Albo insinuates Maam. 3. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There are some men whose Imaginative faculty is strong , either by Nature , or by some Artifice which they use to fortifie this Imaginative facultie with ; and for such purpose are the artifices which Witches and such as have familiar Spirits do use , by the help whereof the similitudes of things are more easily excited in the Imagination . Accordingly Wierus Lib. 3. Cap. 17. de Praestigiis Daemonum ( who was a man ( as some think ) too well acquainted with these mysteries , though he himself seems to defie them ) speaks to the same purpose concerning Witches , how that , so they may have more pregnant Phansies , they anoint themselves , and diet themselves with some such food as they understand from the Devil is very fit for that purpose . And for further proof hereof he there quotes Baptista Porta , Lib. 2. and Cardan de Subtil . Cap. 18. But we shall not over-curiously any further pry into these Arts. This kind of Divination resting meerly in the Imaginative faculty seemed so exactly to imitate the Prophetical Energy in this part of it , that indeed it hath been by weaker minds mistaken for it , though the Wiser sort of the Heathens have happily found out the lameness and delusiveness of it . We have it excellently set forth by Plato in his Timaeus , where speaking of God's liberality in constituting of Man , he thus speaks of this Divination , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. As for our worser part , that it might in some sort partake of Truth , God hath seated in it the power of Divining : and it is a sufficient signe that God has indulged this faculty of Divining to the foolishness of men ; for there is no sober man that is touch'd with this Power of Divination , unless in Sleep , when his Reason is bound , or when by Sickness or Enthusiasm he suffers some alienation of Mind . But it is then for the Wise and Sober to understand what is spoken or represented in this Fatidical passion . And so it seems Plato , who was no careless observer of these matters , could no where find this Divining spirit in his time , except it were joined some way or other cum mentis alienatione ; and therefore he looks upon it as that which is inferior to Wisdome , and to be regulated by it : for so he further declares his mind to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , Wherefore it is a law that Prophets should be set as it were Judges over these Enthusiastick Divinations , which Prophets some ignorantly and falsly call Diviners . For indeed these Prophets in his sense to whom he gives the preeminence , are none else but Wise and prudent men , who by reason of the sagacitie of their Understandings were able to judge of those things which were uttered by this dull Spirit of Divination , which resided only in Faculties inferior to Reason . So in his Charmides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. But , if you will , we will grant the Gift of Divination to be a knowledge of what is to come : but withall that it is fit that Wisdome and Sobrietie should be Judge and Interpreter . But further , that his age was acquainted with no other Divinations then that which ariseth from a troubled Phansie , and is conceived in a dark Melancholy imagination , he confirms to us in his Phaedrus , where he rightly gives us the true Etymon of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from rage and furie , and therefore saies it was antiently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . However he grants that it happened to many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Divine allotment ; yet it was most vulgarly incident to Sick and Melancholy men , who oftentimes by the power thereof were able to presage by what Medicines their own distempers might be best cured , as if it were nothing else but a discerning of that sympathizing & symbolizing complexion of their own Bodies with some other Bodies without them . And elsewhere he tells us that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never , or verie rarely , understood the meaning and nature of their own Visa . And therefore indeed the Platonists generally seem'd to reject or very much to slight all this kind of Revelation , and to acknowledge nothing transcendent to the naked Reason and Understanding of Man. So Maximus Tyrius in Dissert . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It 's a bold assertion , yet I shall not doubt to say , that God's Oracles and Men's Understandings are of a near alliance . And so according to Porphyrius , lib. 2. § . 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Good man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that needs not soothsaying , being familiarly and intimately acquainted with God himself . Likewise the Stoicks will scarce allow their Wise man at any time to consult an Oracle , as we may learn from Arrian , l. 2. c. 7. and Epictetus , c. 39. and Simplicius his Comment thereupon : where that great Philosopher making a scrupulous search what those things were which it might be fit to consult the Oracle about , at last brings them into so narrow a compass , that a Wise man should never find occasion to honour the Oracle with his presence . A famous instance whereof we have in Lucan lib. 9. where Cato being advised to consult Jupiter Hammon his Oracle after Pompey's death , answers , Estnè Dei sedes nisi Terra & Pontus & Aer Et Coelum & Virtus ? Superos quid quaerimus ultra ? Jupiter est quodcunque vides , quocunque moveris . Sortilegis egeant dubii sempérque futuris Casibus ancipites ; me non Oracula certum , Sed mors certa facit — But enough of this Particular ; and I hope by this time I have sufficiently unfolded the true Seat of Prophesie , and shewed the right Stage thereof : as also how lame and delusive the Spirit of Divination was , which endeavoured to imitate it . Now from what hath been said ariseth one main Characteristical distinction between the Prophetical and Pseudo-prophetical spirit , viz. That the Prophetical spirit doth never alienate the Mind , ( seeing it seats it self as well in the Rational powers as in the Sensitive , ) but alwaies maintains a consistency and clearness of Reason , strength and soliditie of Judgment , where it comes ; it doth not ravish the Mind , but inform and enlighten it : But the Pseudo-prophetical spirit , if indeed without any kind of dissimulation it enters into any one , because it can rise no higher then the Middle region of Man , which is his Phansy , it there dwells as in storms and tempests , and being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it self , is also conjoined with alienations and abreptions of mind . For whensoever the Phantasms come to be disordered and to be presented tumultuously to the Soul , as it is either in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Furie , or in Melancholy , ( both which Kinds of alienation are commonly observed by Physicians ) or else by the Energy of this Spirit of Divination , the Mind can pass no true Judgment upon them ; but its light and influence becomes eclipsed . But of this alienation we have already discoursed out of Plato and others . And thus the Pythian Prophetess is described by the Scholiast upon Aristophanes his Plutus , and by Lucan , lib. 5. as being filled with inward furie , while she was inspired by the Fatidical spirit , and uttering her Oracles in a strange disguise with many Antick gestures , her hair torn , and foaming at her Mouth . As also Cassandra is brought in prophesying in the like manner by Lycophron . So the Sibyll was noted by Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as one speaking ridiculous and unseemly speeches with her furious mouth . And Ammianus Marcellinus in the beginning of his 21th book hath told us an old Observation concerning the Sibylls , Sibyllae crebro se dicunt ardere , torrente vi magnâ flammarum . This was cautelously observed by the Primitive Fathers , who hereby detected the Impostures of the Montanists that pretended much to Prophesie , but indeed were acquainted with nothing more of it then Ecstasies or abreptions of mind : For that is it which they mean by Ecstasies . I shall first mention that of * Clem. Alexandr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , The false prophets mingled Truth sometimes with Falshood : and indeed when they were in an Ecstasie , they prophesied , as being servants to that grand Apostate the Devil . Eusebius mentions in Histor. Eccles. lib. 5. c. 17. a Discourse of Miltiades to this purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tertullian , who was a great Friend to Montanus and his prophetical Sisters Maximilla and Priscilla , speaking of them endeavours to alleviate this business : and though he grants they were Ecstatical in their Prophesies , that is , only transported by the power of a Spirit more potent then their own , as he would seem to implie ; yet he denies that they used to fall into any rage or fury , which he saies is the Character of every false Prophet ; and so Montanus excused himself . But yet for all this , they could not avoid the lash of Jerome , who thought he saw through this Ecstasie , and that indeed it was a true alienation , seeing they understood not what they spoke . Neque verò ( ut Montanus cum insanis foeminis somniat ) Prophetae in Ecstasi locuti sunt , ut nescirent quid loquerentur ; & cùm alios erudirent , ipsi ignorarent quid dicerent , The Prophets did not ( as Montanus together with some mad women dreams ) speak in Ecstasies , nor did they speak they knew not what ; nor were they , when they went about to instruct others , ignorant of what they said themselves . So he in his Preface to Esay . This also he otherwhere brands the Montanists withall ; as in his Praoemium to Nahum , Non loquitur Propheta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut Montanus & Prisca Maximilláque delirant ; sed quod prophetat , liber est intelligentis quae loquitur . And in his Preface to Habakuk , — Prophetae visio est , & adversum Montani dogma perversum intelligit quod videt , nec ut amens loquitur , nec in morem insanientium foeminarum dat sine mente sonum . I shall add but one Author more , and that is Chrysostome , who hath very fully and excellently laid down this difference between the true and false Prophets , Hom. 29. on the first Epistle to the Corinthians . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It 's the propertie of a Diviner to be Ecstaticall , to undergoe some violence , to be tossed and hurried about like a mad man : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But it 's otherwise with a Prophet , whose understanding is awake , and his mind in a sober and orderly temper , and he knows every thing that he saith . But here we must not mistake the business , as if there were nothing but the most absolute Clearness and Serenitie of thoughts lodging in the Soul of the Prophet amidst all his Visions : And therefore we shall further take notice of that Observation of the Jews , which is vulgarly known by all acquainted with their Writings , which is concerning those Panick fears , Consternations and Affrightments and Tremblings , which frequently seized upon them together with the Prophetical influx . And indeed by how much stronger and more vehement those Impressions were which were made by those unwonted Visa which came in to act upon their Imaginative facultie , by so much the greater was this Perturbation and Trouble : and by how much the more the Prophets Imagination was exercised by the laboriousness of these Phantasms , the more were his natural strength and Spirits exhausted , as indeed it must needs be . Therefore Daniel being wearied with the toilsome work of his Phansie about those Visions that were presented to him , Chap. 10. 8. &c. complains that there was no strength left in him ; that his comeliness was turned into corruption , and he retained no strength ; that when he heard the voice , he was in a deep sleep , and his face toward the ground ; that his sorrows were turned upon him , and no breath was left in him . So Gen. 15. 12. when the Vision presented to Abraham passed into a Prophetical Dream , it is said , a deep sleep fell upon Abraham , and a horror of great darkness fell upon him . Upon which passage Maimonides , in the 2d Part , & 41. Ch. of his More Nevochim , thus discourseth ; Quandoque autem Prophetia incipit in Visione Prophetica , & postea multiplicatur terror & passio illa vehemens , quae sequitur perfectionem operationum facultatis Imaginatricis , & tum demum venit Prophetia , sicuti contigit Abrahamo . In principio enim Prophetiae illius dicitur , ( Gen. 15. 1. ) Et fuit verbum Domini ad Abrahamum in Visione ; et in fine ejusdem ( vers . 12. ) Et sopor irruit in Abrahamum , &c. And in like manner he speaks of those Fatigations that Daniel complains of , Est autem terror quidam Panicus qui occupat Prophetam inter vigilandum , ficut ex Daniele patet , quando ait , Et vidi Visionem magnam hanc , neque remansit in me ulla fortitudo , & vis mea mutata est in corruptionem , nec retinui fortitudinem ullam . Et fui lethargo oppressus super faciem meam ; & facies mea ad terram . And thus this whole business is excellently decyphered unto us by R. Albo in his Third book and tenth chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Behold , by reason of the strength of the Imaginative facultie and the precedencie of the Influence upon that to the influence upon the Rational , the Influx doth not remain upon the Prophet without Terrour and Consternation ; insomuch that his members shake and his joints are loosned , and he seems like one that is readie to give up the ghost by reason of his great astonishment : After all which perturbation the Prophetical influx settles it self upon the Rational Facultie . From this Notion perhaps we may borrow some light for the clearing of Jeremie 23. 9. Mine heart within me is broken because of the prophets , all my bones shake : I am like a drunken man ( and like a man whom Wine hath overcome ) because of the Lord , and because of the words of his Holiness . The importance of which words is , That the Energy of Prophetical vision wrought thus potently upon his Animal part . Though I know R. Solomon seems to look at another meaning : But Abarbanel is here full for our present purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When Jeremy saw those false prophets eating and drinking and faring deliciouslie , he cried out and said , My heart is broken within me because of the Prophets ; For while I behold their works , my heart is rent asunder with the extremity of my Sorrow , and because of the Prophetical influx residing upon me , my bones are all rotten , and I am like a drunken man that neither sees nor hears . And all this hath befell me because of the Lord , that is , because of the divine influx that seized upon me , and because of the words of his Holinesse , which have wrought such a conturbation within me , that all my senses are stupified thereby . And thus I suppose is also that passage in Ezechiel 3. 14. to be expounded , where the Prophet describes the Energie and dominion which the Prophetical spirit had over him , when in a Prophetical Vision he was carried by way of Imagination a tedious journey to those of the Captivitie that dwelt by the river Chebar . The Spirit of the Lord lifted me up , and took me away , and I went in bitterness , and in the heat ( or hot chafing and anger ) of my spirit ; but the hand of the Lord was strong upon me . So Habak . 3. 2. O Lord , I have heard thy speech , and was affraid ; that is , the Prophetical voice heard by him , and represented in his Imagination , was so strong that it struck a Panick fear ( as Maimon . expresseth it ) into him . And it may be the same thing is meant Esay 21. 3. where the Prophet describes that inward conturbation and consternation that his Vision of Babylon's ruine was accompanied withall . Therefore are my loins fill'd with pain , pangs have taken hold upon me as the pangs of a woman that travaileth : I was bowed down at the hearing of it , I was dismaied at the seeing of it . Though I know there may be another meaning of that place not improper , viz. that the Prophet personates Babylon in the horrour of that anguish that should come upon them , whereby he sets it forth the more to the Life , as Jonathan the Targumist and others would have it ; though yet I cannot think this the most congruous meaning . But I have now done with this Particular , and I hope by this time have gain'd a fair advantage of solving one Difficultie , which though it be not so much observ'd by our own as it is by the Jewish writers , yet it is worth our scanning , viz. How the Prophets perceived when the Prophetical inspiration first seized upon them . For ( as we have before shewed ) there may be such Dreams and Visions which are meerly delusive , and such as the false prophets were often partakers of ; and besides the true Prophets might have often such Dreams as were meerly vera somnia , True dreams , but not Prophetical . For the full Solution of this knot we have before shewed how this Pseudo-prophetical Spirit only flutters below upon the more terrene parts of mans Soul , his Passions and Phansie . The Prince of darkness comes not within the Sphere of Light and Reason to order affairs there , but that is left to the sole Oeconomy and Soveraignty of the Father of Lights . There is a clear and bright heaven in mans Soul , in which Lucifer himself cannot subsist , but is tumbled down from thence as often as he assayes to climbe up into it . But to come more pressely to the business ; The Hebrew Masters here tell us that in the beginning of Prophetical inspiration the Prophets use to have some Apparition or Image of a Man or Angel presenting itself to their Imagination . Sometimes it began with a Voice , and that either strong and vehement , or else soft and familiar . And so God is said first of all to appear to Samuel , 1 Sam. 3. 7. who is said not yet to have known the Lord , that is , as Maimon . in Part. 2. c. 44. of his More Nevochim expounds it , Ignoravit adhuc tunc temporis Deum hoc modo cum Prophet is loqui solere , & quod hoc mysterium nondū fuit ei revelatum . In the same manner R. Albo , Maam. 3. cap. 11. For otherwise we must not think that Samuel was then ignorant of the true God , but that he knew not the manner of that Voice by which the Prophetical spirit was wont to awaken the attention of the Prophets . And that this was the antient opinion of the Jews R. Solomon tells us out of the Massecheth Tamid , where the Doctors thus gloss upon this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. as yet he knew not the Lord , that is , he knew not the manner of the Prophetical voice . This is that soft and gentle voice whereby the Sense of the Prophet is sometimes attempted , but sometimes this Voice is more vehement . It will not be amiss to hear Maimonides his words , Part. 2. c. 44. of his More Nev. Nonnunquam fit ut Verbum illud quod Propheta audit in Visione Prophetiae , ei videatur fieri voce robustissimâ , &c. i. e. It sometims happens that the Word which the Prophet hears in a Prophetical Vision , seems to strike him with a more vehement noise ; and accordingly some dream that they hear Thunder and Earthquake or some great Clashing ; and sometimes again with an ordinarie and familiar noise , as if it was close by him . We have a famous Instance of the last in that Voice whereby God appeared unto Adam after he had sinned , and of the former in Job and Elijah . That instance of Adam is set down Gen. 3. 8 , 9. And they heard the voice of the Lord walking in the Garden in the coole of the day , and Adam hid himself from the Lord God amongst the trees of the garden : and the Lord God called unto Adam , and said unto him , Where art thou ? Where those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render the coole of the day , the Jews expound of a gentle vocal air , such an one as breathed in the day-time more pacately . For this appearance of God to him they suppose to be in a Prophetical Vision ; and so Nachmanides comments upon those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense of this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gale of the day ] is , that ordinarily in the manifestation of the Shechina or divine presence , there comes a great and mighty wind to usher it in , according to what we read of Elijah , 1 Kings 19. 11. And behold , the Lord passed by , and a great and strong wind rent the Mountains , and brake in pieces the Rocks before the Lord : and in Psalme 18. and elsewhere , He flew upon the wings of the wind : Accordingly it is written concerning Job , c. 38. v. 1. that the Lord answered Job out of the whirlwind . Wherefore by way of distinction it is said in this place , that they heard the voice of the Lord , that is , that the Divine Majestie was revealed to them in the garden , as approaching to them , in the gale of the day . For the wind of the day blew according to the manner of the day-time in the garden ; not as a great and strong wind in this Vision ( as it was in other Prophetical approaches ) lest they should fear and be dismaied . This mightie voice we also find recorded as rowzing up the attention of Ezechiel , chap. 9. 1. He cried also in mine ears with a loud voice , saying , &c. So that all these Schemes are meerly Prophetical , and import nothing else but the strong awakening and quickning of the Prophets mind into a lively sense of the Divine majesty appearing to him . And of these the Apocalypse is full , there being indeed no Prophetical writ , where the whole Dramatical series of things , as they were acted over in the Mind of the Prophet , are more graphicallie and to the Life set forth . So we have this Vox praecentrix to the whole Scene sometimes sounding like a Trumpet , Rev. 1. 10. I was in the Spirit on the Lords day , and heard behind me a great voice as of a trumpet . And chap. 4. upon the beginning of a new Vision we find this Prologue , I looked , and behold a door was opened in heaven : and the first voice which I heard was as it were the sound of a Trumpet , talking with me , which said , Come up hither , &c. And when a new Act of opening the Seals begins , chap. 6. 1. he is excited by another voice sounding like Thunder . And I saw when the Lamb opened one of the Seals , and I heard as it were the noise of thunder , one of the four Beasts saying , Come and see . And chap. 8. ver . 5. voices and thunders and lightnings and an earthquake are the Prooemium to the Vision of the Seven Angels with seven trumpets . Lastly , to name no more , sometimes it is brought in sounding like the roaring of a Lion. So when he was to receive the little Book of Prophesie chap. 10. 3. An Angel cryed with a loud voice , as when a Lion roareth ; and when he had cryed , seven thunders uttered their voices . Hence it is that we find the Prophets ordinarily prefacing to their Visions in this manner , The hand of the Lord was upon me ; that is indeed some potent force rouzing them up to a lively sense of the Divine majesty , or some heavenly Embassador speaking with them . And that the sense hereof might be the more Energetical , sometimes in a Prophetical Vision they are commanded to eat those Prophetick rolls given them , which are described with the greatest contrarietie of tast that may be , sweet as hony in their mouths , and in their bellies as bitter as gall , Rev. 10. 9. Ezek. 2. 8. Thus we have seen in part how those Impressions , by which the Prophets were made partakers of Divine inspiration , carried a strong evidence of their Original along with them , whereby they might be able to distinguish them both from any hallucination , as also from their own True dreams , which might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent by God , but not Propheticall : which yet I think is more universally unfolded Jeremie 23. where the difference between true Divine inspiration and such false Dreams and Visions as sometimes a lying Spirit breathed into the false prophets is on set purpose described to us from their different Evidence and Energy . The Pseudo-prophetical spirit being but * chaff ▪ as vain as vanity it self , subject to every wind : the matter it self indeed which was suggested in such tending to nourish immorality and prophaneness ; and besides for the manner of inspiration , it was more dilute and languid . Whereas true Prophesie entred upon the Mind as a * fire , and like a hammer that breaketh the rock in pieces : and therefore the true Prophets might know themselves to have received command from heaven , when the false might , if they would have laid aside their own fond self-conceit , have known as easilie that God sent them not . For so I think those words are spoken by way of conviction , and to provoke a self-condemnation , verse 32. Behold I am against those that prophesie false dreams , saith the Lord , and doe tell them , and cause my people to erre by their lies and by their lightness , yet I sent them not , neither commanded them . And this might be evident to them from the feeble nature of those Inspirations which they boasted of , as it is insinuated verse 28 , 29. The prophet that hath a dream , &c. And thus Abarbanel expounds this place , whose sense I shall a little the more pursue , because he from hence undertakes to solve the difficultie of that Question which we are now upon , and thus speaks of it as a Question of verie great moment . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Certainly it is one of the profoundest questions that are made concerning Prophesie , and I have enquired after the opinion of the wise men of our Nation about it . What answer they gave to this Question which he anxiously enquired after , it seems he tells us not , but his own answer which he adheres to he founds upon those words , verse 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What is the chaffe to the wheat ? And upon this occasion he saies that old Rule of the Jews was framed which we formerly spoke of , As there is no Wheat without chaffe , so neither is there any Dream without something that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , void of reality and insignificant . Maimonides here in a general way resolves the business , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. All Prophesie makes it self known to the Prophet that it is Prophesie indeed . Which general solution Abarbanel having a little examined , thus collects the sense of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. A Prophet when he is asleep may distinguish between a Prophetical Dream and that which is not such , by the vigour and liveliness of the perception whereby he apprehends the thing propounded , or else by the imbecillitie and weakness thereof . And therefore Maimon . hath said well , All Prophesie makes it self known to the Prophet that it is Prophesie indeed , that is , it makes it self known to the Prophet by the strength and vigour of the perception , so that his Mind is freed from all scruple whatsoever about it . And this he concludes to be the true meaning of Jer. 23. 29. Is not my word like a fire , saith the Lord , and like a hammer that breaketh the rock in pieces ? which he thus glosses upon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Such a thing is the Prophetical Spirit , by reason of the strength of its impression and the forcibleness of its operation upon the heart of the Prophet ; it is even like a thing that burns and tears him : and this happens to him either amidst the Dream it self , or afterwards when he is fully awaken and roused out of that Prophetical dream . But those Dreams which are not Prophetical , although they be True , are weak and languid things , easily blasted as it were with the East wind : And , as he further goes on by way of allusion , like those Dreams that the Prophet Esay speaks of , when a hungrie man dreams he eats , but when he awakes , behold he is still hungrie ; and as when a thirstie man dreams he drinks , but when he is awake he is still thirstie . And thus also the Chaldee Paraphrast Jeremy 23. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nonne omnia verba mea sunt fortia sicut ignis , &c. But we have yet another evident demonstration of this Notion which may not be omitted , which is Jer. 20. 9. Then I said , I will not make mention of him , nor speak any more in his Name : But his word was in mine heart as a burning fire shut up within my bones , and I was wearie with forbearing , and I could not stay . And verse 11. The Lord is with me as a mightie terrible one . With reference to which Paragraph , R. Solomon thus glosseth on the formerly-quoted Chap. 23. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The word of Prophesie when it enters into the Mouth of the Prophet in its strength , it comes upon him like a fire that burneth , according to what is said [ in Jer. 20. 9. ] And it was in my heart as a burning fire ; [ and in Ezek. 3. 14. ] And the hand of the Lord was strong upon me . I have now done with the main Characteristical Nature of Prophesie , and given those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it which most properly belong to True Prophesie ; though yet the other Two degrees of Divine influx ( of which hereafter ) may also have their share in them . CHAP. V. An Enquiry concerning the Immediate Efficient that represented the Prophetical Visions to the Phansie of the Prophet . That these Representations were made in the Prophet's Phansie by some Angel. This cleared by several passages out of the Jewish Monuments , and by Testimonies of Scripture . BEfore I conclude this present Discourse concerning Prophesie properly so called , I think it may be usefull to treat a little of Two things more that most commonly are to be considered in this Degree of Divine Inspiration , which we call Prophesie . The First whereof is to enquire what that Intellectus agens was , or , if you will , that Immediate Efficient that represented the Prophetical Visions to the Phansie of the Prophet . Secondly , What the meaning of those Actions is that are frequently attributed to the Prophets , whether they were Real , or only Imaginary and Scenical . I shall begin with the First , and enquire By whom these Representations were made in the Prophet's Imagination , or who ordered the Prophetical scene , and brought up all those Idolums that therein appeared upon the Stage . For though there be no question but that it was God himself by whom the whole Frame of Prophesie was disposed and originally dispensed , seeing the scope thereof was to reveal his Mind and Will ; yet the Immediate Efficient seems not to be God himself , as perhaps some may think , but indeed an Angel : And so the generalitie of all the Jewish Writers determin . Maimon . his sense is full for this purpose , both in his De Fundament is Legis and his More Nevochim . And perhaps he hath too universally determined that every Apparition of Angels imports presentlie some Prophetical dispensation : which hath made some of his Country-men by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall too much off from him into a contrarie assertion . His words are these , More Nev. Part. 2. c. 41. Scito quòd omnium eorum Prophetarum qui Prophetiam sibi factam esse dicunt , quidam eam Angelo alicui , quidam verò Deo Opt. Max ▪ ascribant & attribuant , licèt per Angeli ministerium quoque ipsis obtigerit : de quo Sapientes nostri nos erudierunt quando aiunt , Et dixit Dominus ad eam ( scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h. e. per manus Angeli ) Gen. 25. 23. For so it seems the Masters expounded this place ( where God reveals to Rebekah her future conception and progenie ) of a Propheticall apparition by some Angel ; though yet all agree not in it . But it may be worth our while to hear out Maimon . who pleads the authoritie of all Jewish antiquitie for this opinion that we have now laid down . Insuper , de quocunque scriptum occurrit , quòd Angelus cum eo locutus , aut quod aliquid ipsi à Deo revelatum sit , id nullo alio modo quàm in Somnio aut Visione Prophetica factum esse noveris , &c. Moreover , of whomsoever you read that an Angel spoke with him , or that something was revealed to him by God , you are to understand that it was performed no other way then by a Dream or a Prophetical Vision . Our Wise men have a discourse about the Word that came to the Prophets , according to what the Prophets themselves have declared ( that is , concerning the several waies ( as Buxtorf expounds it ) by which the Prophets say the Word of God came to them . ) Now this was ( say they ) four waies . The first is , when the Prophet declares he received the word from an Angel in a Dream or in a Vision . Secondly , when he only mentions the words of the Angel , without declaring that they came to him in a Dream or in a Vision ; relying upon this known Fundamental , viz. That there is no Prophesie revealed but by one of these two waies , whereof God makes mention , saying , I will make my self known in a Vision , and speak to him in a Dream . Thirdly , when he makes no mention of the Angel , but ascribes all to God , as if he alone had conveyed it ; yet with this addition , that it came in a Vision or in a Dream . Fourthly , when the Prophet saies absolutelie , that God speak with him , or said unto him , Doe this , or , Speak this , making no mention at all either of Angel , or Vision , or Dream ; and that because of this known Principle and Fundamental truth , That there is no Prophesie but either in a Dream or Vision , or by the ministrie of an Angel. Thus Maimonides , who , as we see , pretends this to be a known thing and generallie agreed upon by all Jewish antiquitie . But before we goe on to any Confirmation of it , it will be requisite a little to see what Nachmanides , his great adversarie in this business , alledgeth against him , which I find in his Comment upon Genesis 18. which Chap. Maimonides makes to relate nothing else but a Prophetical apparition of three Angels to Abraham which promised a Son : they are said to eat and drink with him , and two of them to depart from him to Sodom , to be there entertained by Lot , whom they rescued from the violence of his neighbour-Citizens , and led him the next day out of the Citie , before they brought down fire and brimstone from heaven upon it . All which passages seem to make it evident that this Apparition of Angels was Real and Historical , and not meerly Prophetical and Imaginarie . Wherefore Nachmanides having got this unhappy advantage of his adversarie , pursues this mistake of his with another of his own as gross in an opposite way . His words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that beholds an Angel , or hath any conference with one , is not a Prophet : For the business is not so as Maimonides hath determined it , namely , That everie Prophet receives his Prophesie by the ministrie of an Angel , our Master Moses only excepted : for our Rabbins have told us concerning Daniel and his companions , that they were upon this account more excellent then he , because they were Prophets , and he none . And therefore his Book is not reckoned amongst the Prophets , because he had to doe with the Angel Gabriel , although he both beheld him , and had conference with him when he was awake . Thus we see Nachman . as clearly expungeth all those out of his Catalogue of the Prophets to whom any Apparition of Angels was made , as Maimon . had put them in : and pretends for this the Authoritie of the Talmudists ; who for this cause exclude Daniel from the number of the Prophets , and , as he would have us believe , reckoned his Book among the Hagiographa , because of his converse with the Angel Gabriel : But all this is gratis dictum , and scarce bonâ fide ; for it is manifest that all Antiquitie reckoned upon Zacharie as a Prophet , notwithstanding all his Visions are perpetually represented by Angels . But we shall a little examine that sentence of the Talmudists which Nachman . founds his Opinion upon , which I find set down Massecheth Megillah , cap. 1. in the Gemara , where the Masters gloss on that Dan. 10. 7. And I Daniel alone saw the Vision : for the men that were with me saw not the Vision ; but a great quaking fell upon them , so that they fled to hide themselves . Here they enquire who those Companions of Daniel were , and then pass their Verdict upon him and them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What are those men that were with Daniel ? R. Jeremie said , They were Haggai , Zacharie and Malachie . They excelled Daniel , and he also excelled them . Herein they excelled him , because they were Prophets , and he none ; and in this he excelled them , that he beheld a Vision , and they none . Thus those Masters ; who indeed denie Daniel to be a Prophet , and accordingly his Book was by them reckoned among the Hagiographa , yet they here give no reason at all for it . But whereas Nachman , saies that the Visions of Angels which Daniel conversed with were Real , and not Imaginarie or Prophetical , it is a manifest Elusion , and contrarie to the express words of the Text , which relates these Apparitions to have been in his sleep , Chap. 10. verse 9. And when I heard the voice of his words , then was I in a deep sleep upon my face , and my face towards the ground . And Chap. 8. 18. Now as he was speaking with me , I was in a deep sleep . This sleep was upon the * Exit of his Vision : For so ( as we have shewed before ) there was a frequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Vision which begun upon the Prophets while they were awake into a Prophetical Dream . So Chap. 7. verse 1. In the first year of Belshazzar King of Babylon , Daniel had a Dream , and Visions of his head upon his bed ; and in this Dream and night-Vision , as in the other before mentioned , a Man or Angel comes in to expound the matter , verse 15 , 16. I Daniel was grieved in my Spirit in the midst of my body , and the Visions of my head troubled me . I came near to one of them that stood by , and asked him the truth of all this : so he told me , and made me know the interpretation of the things . But that the Talmudists do maintain True Prophesie to have been communicated by Angels , we shall further confirm from one place which is in Gemara Beracoth cap. 9. where the Doctors are brought in comparing Two places of Scripture , which seem contradictory . One of them is Numb . 12. 6. In a Dream will I speak unto him ; the other is Zech. 10. 2. They have told false dreams : which they solve thus . R. Rami said , It is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will speak to him in a dream , and again , They have told false dreams . Now there is no difficultie at all in this : For the first sort of Dreams came * by the hand of an Angel ; and the other * by an evil Genius . And this Opinion is generally followed by the rest of the Jewish writers , Commentators and others , who thus compound the difference between those two famous adversaries Nachman . and Maimon . by granting a twofold appearance of Angels , the one Real , and the other Imanarie . And so they say this Real vision of Angels is a Degree inferior to the Prophetical vision of them . As we are told by R. Jehudah in the Book Cosri ; where having disputed , Maam. 3. what hallowed minds they ought to have who maintain commerce with the Deitie , he thus goes on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If a man be very pious , and be in those places where the Divine influence uses to manifest it self , the Angels will accompanie him with their Real presence , and he shall see them face to face ; yet in an inferiour way to that Vision of Angels which accompanies the Prophetical degree . Under the Second temple , according as men were more endowed with wisdom , they beheld Apparitions and heard the Bath Col , which is a degree of Sanctitie , but yet inferior to the Prophetical . To conclude , R. Bechai makes it an Article of faith to believe the Existence of Angels for this reason , that Angels were the furnishers of the Prophetical scene , and therefore to denie them was to denie all Prophesie ; so he in Parasha Terumah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because ( saith he ) the Divine influx comes by the ministrie of Angels , who order and dispose the word in the mouth of the Prophet according to the mind of God : And if 〈◊〉 were not so , there would be no Prophesie ; and if no Prophesie , no Law. So Jos. Albo , we may remember , defin'd Prophesie by the immediate orderers of it , the Angels . But it is best to consult the Scripture it self in this business , which declares all that way by which it descended from God to the sons of men . The first place which Maimon . in More Nev. Part. 2. cap. 42. brings for confirmation of this opinion is that of Genesis 18. v. ● . with the exposition of R. Chija , which he leaves as a great secret . But that which is more for his and our purpose , is Gen. 32. 24. where Jacob wrestled all night with the Angel ; for so that man was , as Hosea tells us ; and verse 1. The Angels of God met Jacob. Neither doth this Interpretation of that Lucta between the Angel and Jacob to have been only in a Prophetical Vision , at all prejudice the Historical truth of that Event of it , which was Jacobs halting upon his thigh : For that is no very unusual thing at other times to have some Real passions in our bodies represented to us in our dreams then when they first begin . Another place is Jos. 5. 13. Joshua lifted up his eyes and looked , and behold a man stood over against him . Again , Judges 5. 23. Deborah attributes the command she had to curse Meroz , to an Angel. Curse ye Meroz , said the Angel of the Lord : which words Kimchi would have to be understood in a literal sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for Deborah was a Prophetess , and so spake according to Prophetical inspiration ; and so Rabbi Levi Ben Gersom also expounds it : Onkelos and Rasi , with less reason I think , make this Angel to be none else but Baruch . Though I am not ignorant that sometimes the Prophets themselves are called Angels of God , and thence Malachie the last of them had his Name ; yet we have no such testimonie concerning Baruch , that ever he was any Prophet , but only a Judge or Commander of the militarie forces . In the first Book of Kings chap. 19. ver . 11 , 12. we have a large description of this Imaginarie appearance of Angels in the several modes of it ; Behold the Lord passed by , and a great and strong wind rent the Mountains , and brake in pieces the Rocks before the Lord ; but the Lord was not in the wind : and after the wind an earthquake , and after the earthquake a fire , &c. All which Appearances Jonathan the Targumist expounds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Armies of Angels , which were attended with those terrible Phaenomena . And the still voice in which the Lord was , he renders answerably to the rest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the voice of Angels praising God in a gentle kind of Harmonie . For though it be there said that the Lord was in the soft voice , yet that Paraphrast seems to understand it only of his Embassador : which in some other places of Scripture is very manifest ; as in 2 Kings chap. 1. ver . 3 , 15 , 16. where verse 3. we find the Angel delivered to Elijah the Message to Ahaziah King of Israel , who sent to Baal-Zebub the God of Ekron to enquire about his disease ; But the Angel of the Lord said to Elijah the Tishbite , Arise , goe up to meet the messengers of the King of Samaria , and say unto them , Is it not because there is not a God in Israel , that ye goe to enquire of Baal-Zebub . And verse the 16 , we have all this message attributed to God himself by the Prophet , as if he had received the dictate immediately from God himself ? And in Daniel , the Apocalypse , and Zacharie , we find all things perpetually represented and interpreted by Angels . And Abarbanel upon Zacharie 2. tells us that several Prophets had several Angels that delivered the heavenly Embassie to them , for that every Prophet was not so well fitted to converse with any kind of Angel : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every Prophet was not in a fit capacity of receiving Prophetical influence from any Angel indifferentlie ; but according to the disposition of the Receiver the degree and quality of the Angel was accommodated . But I shall not further pursue this Argument . In the general , that the Prophetical scene was perpetuallie ordered by some Angel , I think it is evident from what hath been already said , which I might further confirm from Ezekiel , all whose Prophesies about the Temple are expresly attributed to a man as the Actor of them , that is indeed an Angel ; for so they used constantly to appear to the Prophets in an humane shape . And likewise Gen. 28. 18. in Jacob's Vision of a Ladder that reached up to heaven we find the Angels ascending and descending , to intimate that this Scala prophetica whereby Divine influence descended upon the Mind of the Prophet is alwaies filled with Angels . From this place compared with Gen. 31. 11. Jacob's Vision of Laban's sheep presented to him by an Angel , Philo thus determines in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , You see how the Scripture represents such Dreams as sent of God , not only those that proceed from the first Cause [ God , ] but such also as come by his Ministers , the Angels . But S. Jerome hath given us a more full and ample Testimonie in this matter , in his Comment on Gal. 3. 19. The Law was ordained by Angels in the hand of a Mediator . His words are these ; Quod autem ait , Lex ordinata per Angelos , hoc vult intelligi , quòd in omni Veteri Testamento , ubi Angelus primùm visus refertur , & postea quasi Deus loquens inducitur , Angelus quidem verè ex ministris pluribus quicumque sit visus , sed in illo Mediator [ Christus ] loquatur qui dicat , Ego sum Deus Abraham , Deus Isaac , & Deus Jacob. Nec mirum si Deus loquatur in Angelis , cum etiam per Angelos qui in hominibus sunt loquatur Deus in Prophetis ; dicente Zacharia , Et ait Angelus qui loquebatur in me , ac deinceps inferente , Haec dicit Dominus Omnipotens . We might further add to all this those Visions which we meet with in the New Testament , which , as a thing vulgarlie known , were attributed to Angels . So Acts 27. 23. There stood by me the Angel of God this night , that is , in a Prophetical dream . And Acts 12. when the Angel of God did reallie appear to Peter , and bring him out of prison , he could scarce be perswaded of a long time but that all this was a Vision , this indeed being the common manner of all Prophetical Vision . And Acts 23. when the Pharisees would describe S. Paul as a Prophet that had received some Vision or Revelation from heaven , they phrase it by the speaking of an Angel or Spirit unto him , ver . 9. We find no evil in this man ; but if an Angel or Spirit hath spoken to him , let us not fight against God. CHAP. VI. The Second Enquiry , What the meaning of those Actions is that are frequently attributed to the Prophets , whether they were Real , or only Imaginary and Scenical . What Actions of the Prophets were only Imaginarie and performed upon the Stage of Phansie . What we are to think of several Actions and res gestae recorded of Hosea , Jeremie and Ezekiel in their Prophesies . THus we have done with our first Enquiry concerning the Contriver and Orderer of the Prophetical Stage : That which was acted upon it , no doubt , every one will grant to have been a Masking or Imaginarie business . But there are many times in the midst of Prophetical Narrations some things related to be done by the Prophets themselves upon the command of the Prophetick Voice , which have been generally conceived to have been acted really , the grossest of all not excepted , as Hosea his taking a harlot for his Wife and begetting Children , &c. Which conceit Mr. Calvin hath in part happily undermined . But we shall not here doubt to conclude both of That and all other actions of the Prophets which they were enjoined upon the Stage of Prophesie , that they were only Scenical & Imaginarie ; except indeed they were such as of their own Nature must have an Historical meaning , in which an Imaginarie performance would not serve the turn . For this purpose it may be worth our while to take notice of what Maimonides hath well determined in this Case , More Nev. Part. 2. cap. 46. Scias ergo , quemadmodum in somnio accidit , &c. Know therefore , that as it is in a Dream , a man thinks that he hath been in this or that Countrie , that he has married a Wife there , and continued there for some certain time , that by this Wife he has had a Son of such a name , of such a disposition , and the like ; Know ( saith he ) that even just so it is with the Prophetical Parables as to what the Prophets see or doe in a Prophetical Vision . For whatsoever those Parables inform us concerning any Action the Prophet doth , or concerning the space of time between one Action and another , or going from one place to another ; all this is in a Prophetical Vision : neither are these Actions real to sense , although some particularities may be precisely reckoned up in the writings of the Prophets . For because it was well known that it was all done in a Prophetical Vision ; it was not necessarie in the rehearsing of every particularitie to reiterate that it was in a Prophetical Vision ; as it was also needless to inculcate that it was in a Dream . But now the Vulgar sort of men think that all such Actions , Journies , Questions and Answers were really and sensibly performed , and not in a Prophetical Vision . And therefore I have an intention to make plain this business , and shall bring such things as no man shall be able to doubt of ; adding thereunto some Examples , by which you may be able to judge of the rest which I shall not for the present mention . Thus we see how Maimon . rejects it as a vulgar error to conceive that those Actions which are commonlie attributed to the Prophets in the current of their Prophesie , their travailing from place to place , their propounding questions and receiving answers , &c. were real things to sense ; whereas they were only Imaginarie , represented meerly to the Phansie . But for a more distinct understanding of this business , we must remember what hath been often suggested , That the Prophetical scene or Stage upon which all apparitions were made to the Prophet , was his Imagination ; and that there all those things which God would have revealed unto him were acted over Symbolicallie , as in a Masque , in which divers persons are brought in , amongst which the Prophet himself bears a part : And therefore he , according to the exigencie of this Dramatical apparatus , must , as the other Actors , perform his part , sometimes by speaking and reciting things done , propounding questions , sometimes by acting that part which in the Drama he was appointed to act by some others ; and so not only by Speaking , but by Gestures and Actions come in in his due place among the rest ; as it is in our ordinarie Dreams , to use Maimonides his expression of it . And therefore it is no wonder to hear of those things done which indeed have no Historical or Real veritie ; the scope of all being to represent something strongly to the Prophets Understanding , and sufficiently to inform it in the Substance of those things which he was to instruct that People in to whom he was sent . And so sometimes we have only the Intelligible matter of Prophesies delivered to us nakedly without the Imaginarie Ceremonies or Solemnities . And as this Notion of those Actions of the Prophet that are interweav'd with their Prophesies is most genuine and agreeable to the general nature of Prophesie , so we shall further clear and confirm it in some Particulars . We shall begin with that of Hosea his marrying of Gomer a common harlot , and taking to himself children of whoredomes , which he is said to doe a first and second time , Chap. 1. and Chap. 3. Which kind of Action however it might be void of true Vice , yet it would not have been void of all Offence , for a Prophet to have thus unequally yoaked himself ( to use S. Paul's expression ) with any such Infamous persons , though by way of lawful wedlock , if it had been done really . I know that this way of interpreting both This and other Prophetical actions displeaseth Abarbanel , who thinks the Literal sense & Historical verity of all ought to be entertained , except it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed to have been done in a Vision ; and the general current of our Christian writers till Calvin's time have gone the same way . And to make the Literal interpretation here good , R. Solomon and our former Author both tell us , that the antient Rabbins have determined those Prophetical narrations of Hosea to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally . The place they refer to is Gem. Pesac . cap. 8. where yet I find no such thing positively concluded by the Talmudists . Indeed they there , after their fashion , expound the place by inserting a long dialogue between God and the Prophet about this matter , but so as that without R. Sol. or Abarbanel's gloss we could no more think their scope was to establish the Literal sense , then I think that the Prophet himself intended to insinuate the same to us . We shall therefore chuse to follow Abenezra as a more genuine Commentator , who in this place and others of the like nature follows Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making all those Transactions to have been only Imaginarie . For though it be not alwaies positively lay'd down in these Narrations , that the Res gesta was in a Vision ; yet the Nature and Scope of Prophesie so requiring that things should thus be acted in Imagination , we should rather expect some Positive declaration to assure us that they were performed in the History , if indeed it were so . And therefore in these recitals of Prophetical Visions , we find many times things less coherent then can agree to a true History ; as in the narrative of Abraham's Vision , Gen. 15. ( for so the Rabbins in Pirke R. Eliezer expound that whole Chapter to be nothing else ) we find v. 1. that God appeared to Abraham in a Vision , and v. 5. God brings him into the field as if it were after the shutting up of evening , and shews him the Stars of Heaven : and yet for all this ver . 12. it was yet day-time , and the Sun not gone down : And when the Sun was going down , a deep sleep fell upon Abraham ; and verse 17. And it came to pass that when the Sun went down and it was dark , behold a smoaking furnace , and a burning lamp that passed between those pieces . From whence it is manifest that Abraham's going out into the field before to take a view of the Stars of Heaven , and his ordering of those several living Creatures , ver . 9 , 10. for a Sacrifice , was all performed in a Prophetical Vision , and upon the Stage of his Imagination : It being no strange thing to have incoherent junctures of time made in such a way . So Jeremie 13. we have there a very precise Narrative of Jeremiah's getting a linen girdle , and putting it upon his loines ; and after a while he must needs take a long journey to Euphrates , to hide it there in a hole of the rock ; and then returning , after many days makes another weary journie to the same place to take it out again after it was all corrupted : all which could manifestly be nothing else but meerly Imaginarie ; the scope thereof being to imprint this more deeply upon the Understanding of the Prophet , That the House of Judah and Israel , which was nearly knit and united to God , should be destroied and ruined . The same Prophet Chap. 18. is brought in going to the house of a Potter , to take notice how he wrought a piece of work upon the wheel ; and when the Vessel he intended was all marred , that then he made of his clay another Vessel . And Chap. 19. he is brought in as taking the Ancients of the people and the Ancients of the Priests along with him into the valley of the Son of Hinnom , with a Potter's earthen bottle under his arm , and there breaking it in pieces in the midst of them . In this last Chapter it 's very observable how the Scheme of speech is altered , when the Prophet relates a Real History concerning himself , ver . 14. speaking of himself in the Third person , as if now he were to speak of some body else , and not of a Prophet or his Actions ; for so we read ver . 14. Then came Jeremiah from Tophet , &c. The like change of the person we find Chap. 28. ver . 10. where a formal storie is told of some things that passed between Jeremiah and Hananiah the false prophet , who in the presence of all the people broke Jeremiah's yoke from off his neck : For it seems to have been a wonted thing for the Prophets by Bonds and Yokes to type out unto the people Victorie or Captivitie in war. Not unlike is that we read of Zedekiah the false prophet , 1 Kings 22. who made himself horns of iron , when he prophesied to Ahab his prosperitie against the Syrians at Ramoth-Gilead , vulgarly to represent to him the success he should have against his Enemies . But in all this business the Mode of Jeremiah's language insinuates a Literal sense , by speaking altogether in the Third person , as if the relation concerned some body else , and not himself , and so must be of some real thing , and that which to Sense and Observation had it's realitie , and not only a realitie in Apprehension or Imagination . So Chap. 32. we seem to have an insinuation of a real History in Jeremiah's purchase of a Field of Hanameel his Uncles Son , from the Mode of expression which is there observable . But other-times we meet with things graphically described with all the Circumstantial pomp of the business , when yet it could be nothing else but a Dramatical thing ; as Chap. 35. where the Prophet goes and finds out the chief of the Rechabites particularly described , and brings them into such a particular chamber as is there set forth by all it's bounds , and there sets pots and cups full of wine before them , and bids them drink wine . Just in the same mode with this we have another story told , Chap. 25. 15 , and 17 , &c. of his taking a wine-cup from God , and his carrying it up and down to all nations far and near , Jerusalem and the Cities of Judah , and the Kings and Princes thereof ; to Pharaoh King of Egypt , and his Servants , Princes , People ; to all the Arabians , and Kings of the Land of UZ ; to the Kings of the Land of the Philistines , Edom , Moab , Ammon ; the Kings of Tyre and Sidon and of the Isles beyond the Sea , Dedan , Tema , Buz ; the Kings of Zimri , of the Medes and Persians , and all the Kings of the North : and all these he said he made to drink of this Cup. And in this fashion Chap. 27. he is sent up & down with Yokes , to put upon the necks of several Kings : all which can have no other sense then that which is meerly Imaginarie , though we be not told that all this was acted only in a Vision , for the nature of the thing would not permit any real performance thereof . The like we must say of Ezekiel's res gestae , his eating a roll given him of God , Chap. 3. And Chap. 4. it's especially remarkable how ceremoniously all things are related concerning his taking a Tile , and pourtraying the City of Jerusalem upon it , his laying siege to it ; all which I suppose will be evident to have been meerly Dramatical , if we carefully examine all things in it , notwithstanding that God tells him he should in all this be a Signe to the people . Which is not so to be understood , as if they were to observe in such real actions in a sensible way what their own Fates should be : for he is here commanded to lie continually before a Tile 390 days , which is full 13 Months , upon his left side , and after that 40 more upon his right , and to bake his bread that he should eat all this while with dung , &c. So Chap. 5. he is commanded to take a Barbers rasour , and to shave his head and beard , then to weigh his hair in a pair of Scales , and divide it into three parts ; and after the days of his Siege should be fulfilled , spoken of before , then to burn a third part of it in the midst of the City , and to smite about the other third with a knife , and to scatter the other third to the wind . All which as it is most unlikely in it self ever to have been really done , so was it against the Law of the Priests to shave the corners of their heads and the corners of their beards , as Maimonides observes . But that Ezekiel himself was a Priest , is manifest from Chap. 1. ver . 3. Upon these passages of Ezekiel Maimonides hath thus soberly given his judgment , More Nev. Part. 2. c. 46. Absit ut Deus Prophetas suos stultis vel ebriis similes reddat , eósque stultorum aut furiosorum actiones facere jubeat : praeterquam quòd praeceptum illud ultimum Legi repugnasset , &c. Far be it from God to render his Prophets like to fools and drunken men , and to prescribe them the actions of fools and mad men : besides that this last injunction would have been inconsistent with the Law ; for Ezekiel was a great Priest , and therefore oblig'd to the observation of those two Negative precepts , viz. of not shaving the corners of his head and corners of his beard : And therefore this was done only in a Prophetical Vision . The same sentence likewise he passeth upon that story of Esaiah , Chap. 20. 3. his walking naked and bare-foot , wherein Esaiah was no otherwise a Signe to Aegypt and Aethiopia , or rather Arabia , where he dwelt not , and so could not more literally be a Type therein , then Ezekiel was here to the Jews . Again Chap. 12. we read of Ezekiel's removing his houshold-stuff in the night , as a Type of the Captivitie , and of his digging with his hands through the wall of his house , and of the peoples coming to take notice of this strange action , with many other uncouth ceremonies of the whole business which carry no shew of probabilitie : and yet ver . 6. God declares upon this to him , I have set thee for a signe to the house of Israel ; and ver . 9. Son of man , hath not the house of Israel , the rebellions house , said unto thee , What doest thou ? As if all this had been done really ; which indeed seems to be nothing else but a Prophetical Scheme . Neither was the Prophet any real Signe , but only Imaginary , as having the Type of all those Fates symbolically represented in his phansie which were to befall the Jews : which sense Kimchi , a genuine Commentator , follows , with the others mentioned . And it may be according to this same notion is that in Chap. 24. to be understood of the death of the Prophet's Wife , with the manner of those funeral solemnities and obsequies which he performed for her . But we shall proceed no farther in this Argument , which I hope is by this time sufficiently cleared , That we are not in any Prophetical narratives of this kind to understand any thing else but the History of the Visions themselves which appeared to them , except we be led by some farther argument of the realitie of the thing in a way of sensible appearance to determine it to have been any sensible thing . CHAP. VII . Of that Degree of Divine inspiration properly call'd Ruach hakkodesh , i. e. The Holy Spirit . The Nature of it described out of Jewish Antiquities . Wherein this Spiritus Sanctus differ'd from Prophesie strictly so call'd , and from the Spirit of Holiness in purified Souls . What Books of the Old Testament were ascribed by the Jews to Ruach hakkodesh . Of the Urim and Thummim . THus we have done with that part of Divine inspiration which was more Technically and properly by the Jews called Prophesie . We shall now a little search into that which is Hagiographical , or , as they call it , The Dictate of the Holy Spirit ; in which the Book of Psalms , Job , the works of Solomon and others are comprised . This we find very appositely thus defined by Maimonides , More Nev. Part. 2. c. 45. Cùm homo in se sentit rem vel facultatem quampiam exoriri , & super se quiescere , quae eum impellit ad loquendum , &c. When a man perceives some Power to arise within him , and rest upon him , which urgeth him to speak , so that he discourse concerning the Sciences or Arts , and utter Psalms or Hymns , or profitable and wholesome Rules of good living , or matters Political and Civil , or such as are Divine ; and that whilst he is waking , and hath the ordinarie vigour and use of his Senses ; this is such a one of whom it 's said , that He speaks by the Holy Spirit . In this Definition we may seem to have the strain of the Book of Psalms , Proverbs and Ecolesiastes fully decyphered to us . In like manner we find this Degree of Inspiration described by R. Albo , Maam. 3. c. 10. after he had set down the other Degrees superiour to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Now to explain to you what is that other Doore of Divine influx , through which none can enter by his own natural abilitie ; it is when a man utters words of Wisdome , or Song , or Divine praise , in pure and elegant language , besides his wont : so that every one that knows him admires him for this excellent knowledge and composure of words ; but yet he himself knows not from whence this facultie came to him , but is as a child that learns a tongue , & knows not from whence he had this facultie . Now the excellence of this Degree of Divine inspiration is well known to all , for it is the same with that which is call'd The Holy Spirit . Or , if you please , we shall render these Definitions of our former Jewish Doctors in the words of Proclus , who hath very happily set forth the nature of this piece of Divine inspiration , according to their mind , in these words , lib. 5. in Plat. Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This degree or Enthusiastical character , shining so bright with the Intellectual influences , is pure and venerable , receiving it's perfection from the Father of the Gods , being distinct from humane conceptions , and far transcending them , alwaies conjoined with delightfulness and amazement , full of beautie and comeliness , concise , yet withall exceeding accurate . This kind therefore of Divine inspiration was alwaies more pacate and serene then the other of Prophesie , neither did it so much fatigate and act upon the Imagination . For though these Hagiographi or Holy writers ordinarily expressed themselves in Parables and Similitudes , which is the proper work of Phansie ; yet they seem only to have made use of such a dress of language to set off their own sense of Divine things , which in it self was more naked and simple , the more advantagiously , as we see commonly in all other kind of Writings . And seeing there was no labour of the Imagination in this way of Revelation , therefore it was not communicated to them by any Dreams or Visions , but while they were waking , and their Senses were in their full vigour , their Minds calme ; it breathing upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plotinus describes his pious Enthusiast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For indeed this Enthusiastical Spirit seated it self principally in the Higher and Purer faculties of the Soul , which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I may allude to the antient opinion of Empedo●les , who held there were two Suns , the one Archetypal , which was alwaies in the inconspicable Hemisphear of the World , but the beams thereof shining upon this World's Sun were reflected to us , and so further enlightned us . Now this kind of Inspiration as it alwaies acted pious Souls into strains of Devotion , or moved them strongly to dictate matters of true piety and goodness , did manifest it self to be of a Divine nature ; and as it came in abruptly upon the Minds of those holy men without courting their private thoughts , but transported them from that Temper of Mind they were in before , so that they perceived themselves captivated by the power of some Higher light then that which their own understanding commonly poured out upon them , they might know it to be more immediately from God. For indeed that seems to be the main thing wherein this Holy Spirit differed from that constant Spirit and frame of Holiness and Goodness dwelling in hallowed minds , that it was too quick , potent and transporting a thing , and was a kind of vital Form to that Light of divine Reason which they were perpetually possess'd of . And therefore sometimes it runs out into a Foresight or Prediction of things to come , though it may be those Previsions were less understood by the Prophet himself ; as ( if it were needfull ) we might instance in some of David's prophesies , which seem to have been revealed to him not so much for himself ( as the Apostle speaks ) as for us . But it did not alwaies spend it self in Strains of Devotion or Dictates of Vertue , Wisdom and Prudence ; and therefore ( if I may take leave here to express my conjecture ) I should think the antient Jews called this Degree Spiritus Sanctus , not because it flows from the Third Person in the Trinity ( which I doubt they thought not of in this business ) but because of the near affinitie and alliance it hath with that Spirit of Holiness and true Goodness that alwaies lodgeth in the breasts of Good men . And this seems to be insinuated in an old proverbial speech of the Jewish Masters , quoted by Maimonides in the fore-quoted place , Majestas Divina habitat super eum , & loquitur per Spiritum Sanctum . Though some think it might be so called as being the lowest Degree of Divine Inspiration : for sometimes the ancientest Monuments of Jewish learning call all Prophesie by the name of Spiritus Sanctus . So in Pirke R. Eliezer c. 39. R. Phineas inquit , Requievit Spiritus Sanctus super Josephum ab ipsius juventute usque ad diem obitûs ejus , atque direxit eum in omnem sapientiam , &c. The Holy Spirit rested upon Joseph from his youth till the day of his death , and guided him into all wisdome , &c. Though it may be all that might be but an Hagiographical Spirit : For indeed the Jews are wont , as we shew'd before , to distinguish Joseph's dreams from Prophetical . But this Spiritus Sanctus in the same chap. ( to put all out of doubt ) is attributed to Esaiah and Ezekiel , which were known Prophets : and chap. 33. R. Phineas ait , Postquam omnes illi interfecti fuerant , viginti annis in Babel requievit Spiritus Sanctus super Ezekielem , & eduxit eum ex convalle Dora , & ostendit ei multa ossa , &c. And among those five things that the Jews alwaies supposed the Second Temple to be inferior to the First in , one was the want of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus Sanctus , or Spirit of Prophesie . But we are here to consider this Spiritus Sanctus more strictly , and as we have formerly defin'd it out of Jewish antiquity . And here we shall first shew what Books of the Old Testament were ascribed to this Degree by the Jews . The Old Testament was by the Jews divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Law , the Prophets , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this division is insinuated in Luke 24. 44. And Jesus said unto them , These are the words which I spake unto you while I was yet with you , that all things must be fulfilled which were written concerning me in the Law of Moses , and in the Prophets , and in the Psalms : where by the Psalms may seem to be meant the Hagiographa ; for the Writers of these Hagiographa might be termed Psalmodists for some Reasons which we shall touch upon hereafter in this Discourse . But to return ; the Old Testament being antiently divided into these parts , it may not be amiss to consider the Order of these parts as it is laid down by the Talmudical Doctors in Gemara Bava Bathra , c. 1. towards the end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Doctors have delivered unto us this Order of the Prophets , Joshua , Judges , Samuel , Kings , Jeremiah , Ezekiel , Isaiah and the Twelve Prophets , the First of which is Hosea , for so they understand those words in Hos. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deus inprimis locutus est per Hoseam . The same Gemarists go on to lay down the Order of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus ; Ruth , the Book of Psalms , Job , Proverbs , Ecclesiastes , Canticles , Lamentations , Daniel , Esther , Ezra , the Chronicles : And these the Jews did ascribe to the Ruach hakkodesh . But why Daniel should be reckoned amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not amongst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets , I can see no reason , seeing the strain of it wholy argues the nature of a Prophetical degree spending it self in Dreams and Visions , though those were joined with more obscurity ( it being then the Crepusculum of the Prophetical day , which had long been upon the Horizon of the Jewish Church ) then in the other Prophets . And therefore whatever the latter Jews here urge , for thus ranking up Daniel's books with the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet seeing they give us no Traditional reason which their Ancestors had for so doing , I should rather think it to have been first of all some fortuitous thing which gave an occasion to this after-mistake , as I think it is . But to pass on , besides those Books mentioned , there were some things else among the Jews usually attributed to this Spiritus Sanctus : And so Maimonides in the fore-mentioned place tells us that Eldad & Medad , and all the High Priests who asked counsel by Urim and Thummim , spake per Spiritum Sanctum , so that it was a Character Enthusiastical whereby they gave judicial answers , by looking upon the Stones of the High Priests breast-plate , to those that came to enquire of God by them . And so R. Bechai in Parash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks of one of the Degrees of the Holy Spirit which was superior to Bath Kol ( i. Filia Vocis ) and inferior to Prophesie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It will not be amiss by a short digression to shew what this Urim and Thummim was : And we may take it out of our former Author R. Bechai , who for the substance agrees with the generalitie and best of the Jewish writers herein . It was , as he there tells us , done in this manner . The High Priest stood before the Ark , and he that came to enquire of the Urim and Thummim stood behind him , enquiring with a submisse voice , as if he had been at his private prayers , Shall I doe so , or so ? Then the High Priest looked upon the Letters which were engraven upon the Stones of the Breast-plate , and by the concurrence of an Enthusiastical Spirit of Divination of his own ( if I may add thus much upon the former reasons to that which he there speaks ) with some modes whereby those letters appeared , he shaped out his answer . But for those that were allowed to enquire at this Oracle , they were none else but either the King or the whole Congregation , as we are told in Massec . Sotah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , None may enquire of it but the congregation of the people , or the King ; by which it seems it was a Political oracle . But to return to our Argument in hand , viz. What pieces of Divine writt are ascribed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Spiritus Sanctus ; we must further know that the Jews were wont to reckon all those Psalms or Songs which we any where meet with in the Old Testament among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For though they were penned by the Prophets , yet because they were not the proper results of a Visum Propheticum , therefore they were not true Prophesie : For they have a common Tradition , that the Prophets did not alwaies prophesie eodem gradu , but sometime in a higher , sometime in a lower degree , as among others we are fully taught by Abarbinel in Es. 4. upon occasion of that Song of Esay , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The same Prophet prophesies sometime in the form of the supreme Prophetical Degree , and sometime in a lower Degree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by the Holy Spirit only . And thus having made his way , he tells us that common notion they had amongst them , that all Songs were dictated by this Spiritus Sanctus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Song that is found in the Writings of the Prophets , it was such a thing as was ordered or dictated by the Pen-men themselves together with the superintendency of the Holy Spirit : forasmuch as they received them not in that higher way which is called Prophesie , as all Visions were received , for all Visions were perfect Prophesie . But the Author goes on further to declare his , and indeed the common opinion , concerning any such Song , that it was not the proper work of God himself , but the work of the Prophet's own Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet we must suppose the Prophet's Spirit enabled by the conjunction of divine help with it , as he puts in the caution , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit of God and his divine assistance did still cleave unto the Prophet , and was present with him . For , as he tells us , the Prophets , being so much accustomed to divine Visions as they were , might be able sometime per vigiliam , without any Prophetical Vision , to speak excellently by the Holy Ghost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with very elegant language , and admirable similitudes . And this he there proves from hence , that these Songs are commonly attributed to the Prophet himself , and not to God , there being so much of the work of the Prophet's own Spirit in them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the Scripture commonly attributes these Songs to the Prophets themselves , and not unto God ; and accordingly speaks of the Song at the Red sea , * Then Moses and the people of Israel sang this Song , that is , Moses and the children of Israel did compose and order it . So in the Song at Beer-Elim * , Then sang Israel this Song . So in Moses his Song in the later end of Deuteronomy , which was to to be preserved as a Memorial , the Conclusion runs , * Set your hearts upon all those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I testifie to you this day . So all those Psalms which are supposed to have been composed by David , are perpetually ascribed unto him , and the rest of them that were composed by others are in like manner ascribed unto them ; whereas the Prophetick strain is very different , alwaies intitling God to it , and so is brought in with such kind of Prologues [ The word of the Lord ] or [ The hand of the Lord ] or the like . But enough of that : yet seeing we are fallen now upon the Original Author of these Divine Songs and Hymns , it will not be amiss to take a little notice of the frequency of this Degree of Prophesie , which is by Songs and Hymns composed by an Enthusiastical Spirit , among the Jews . We find many of these Prophets besides David , who were Authors of sundry Psalms bound up together with his ; for we must not think all are his : as after the 72 Psalm we have eleven together which are ascribed to Asaph , the 88 to Heman , the 89 to Ethan , some to Jeduthun , and very many are incerti Authoris , as it seems , being anonymous . Thus Kimchi in his Preface to the Psalms , and the rest of the Hebrew Scholiasts , suppose divers Authors to have come in for their particular Songs in that Book . And these divine Enthusiasts were commonly wont to compose their Songs and Hymns at the sounding of some one Musical instrument or other , as we find it often suggested in the Psalms . So Plutarch , lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , describes the Dictate of the Oracle antiently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how that it was uttered in verse , in pomp of words , Similitudes and Metaphors , at the sound of a Pipe. Thus we have Asaph , Heman and Jeduthun set forth in this Prophetical preparation , 1 Chron. 25. 1. Moreover David and the Captain of the h●ast separated to the service of the Sons of Asaph , and of Heman , and of Jeduthun , who should prophesie with harps , &c. Thus R. Sal. expounds the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When they play'd upon their Musical instruments they prophesied , after the manner of Elisha , who said , Bring me a Minstrel , 2 Kings 3. And in the fore-mentioned place ver . 3. upon those words [ who prophesied with a harp ] he thus glosseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they sounded upon the harp the Psalms of praise and the Hallelujahs , Jeduthun their Father prophesied . And this sense of this place I think is much more genuine then that which a late Author of our own would fasten upon it , viz. that this Prophesying was nothing but singing of Psalms . For it is manifest that these Prophets were not meer Singers , but Composers , and such as were truly called Prophets or Enthusiasts : So ver . 5. Heman is expresly called the Kings Seer ; the like in 2 Chron. 29. 30. & ch . 35. 15. of Asaph , Heman & Jeduthun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon which our former Commentator glosseth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unusquisque eorum erat Propheta . 'T is true , the Poets are anciently called Vates , but that is no good argument why a Singer should be called a Prophet : for it is to be considered that a Poet was a Composer , and upon that account by the Ancients called Vates or a Prophet , and that because they generally thought all true Poets were transported . So Plato in his Phaedrus makes Three kinds of Fury , viz. Enthusiastical , Amatorious , and Poetical . But of this matter we shall speak more under the next head , which we are in a manner unawares fallen upon , which is to enquire in general into the qualification of all kind of Prophets . CHAP. VIII . Of the Dispositions antecedent and preparatory to Prophesie . That the Qualifications which did fit a man for the Prophetical Spirit were such as these , viz. Inward Piety , True Wisdome , a Pacate and Serene temper of Mind , and a due cheerfulness of Spirit ; in opposition to Vitiousness , Mental crazedness and inconsistency , unsubdued Passions , black Melancholy and dull Sadness . This illustrated by several Instances in Scripture . That Musick was greatly advantageous to the Prophets and Holy men of God , &c. What is meant by Saul's Evil Spirit . OUR next business is to discourse of those several Qualifications that were to render a man fit for the Spirit of Prophesie : for we must not think that any man might suddenly be made a Prophet : This gift was not so fortuitously dispensed as to be communicated without any discrimination of persons . And this indeed all sorts of men have generally concluded upon ; and therefore the old Heathens themselves , that only sought after a Spirit of Divination , were wont in a solemn manner to prepare and fit themselves for receiving the influx thereof , as R. Albo hath truly observed , Maam. 3. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancient Gentiles made themselves Images , and offered prayers and frankincense to the Stars , that by this means they might draw down a spiritual influence from some certain Stars upon their Image . For this influence slides down from the body of the Star upon the man himself , who is also corporeal , and by this means he foretells what shall come to pass . And thus , as he further observes , the Necromancers themselves were wont to use many solemn Rites and Ceremonies to call forth the Souls of any dead men into themselves , whereby they might be able to presage future things . But to come more closely to our present Argument . The Qualifications which the Jewish Doctors suppose necessarily antecedent to render any one habilem ad prophetandum are true Probity and Piety ; and this was the constant sense and opinion of all of them universally , not excluding the vulgar themselves . Thus Abarbanel in praefat . in 12 Proph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pietas inducit Spiritum Sanctum . The like we find in Maimonid . More Nev. par . 2. cap. 32. who yet thinks this was not enough ; and therefore he reckons up this as a vulgar error , which yet he saies some of their Doctors were carried away withall , Quod Deus aliquem eligat & mittat , nullâ habitâ ratione an sit sapiens , &c. That God may chuse of men whom he pleaseth , and send him , it matters not whether he be wise and learned , or unlearned and unskilfull , old or young ; only that this is required , that he be a vertuous , good and honest man : For hitherto there was never any that could say that God did cause the divine Majestie to dwell in a vitious person , unless he had first reformed himself . But Maimonid . himself rather preferrs the opinion of the wise Sages and Philosophers of the Heathen then of these vulgar Masters , which required also some Perfection in the nature of him that should be set apart for Prophesie , augmented with study and industry ; Whence it cannot be that a man should goe to bed no Prophet , and rise the next day a Prophet ( as he there speaks ) quemadmodum homo qui inopinatò aliquid invenit . And a little after he adds , Fatuos & hujus terrae filios quod attinet , non magis , nostro judicio , prophetare possunt , quàm Asinus aut Rana . These Perfections then which Maimonides requires as Preparaterie Dispositions to render a man a Prophet , are of Three sorts , viz. 1. Acquisite or Rational ; 2. Natural or Animal ; lastly , Moral . And according to the difference of these he distinguisheth the Degrees of Prophesie , c. 36. Has autem Tres perfectiones &c. As to these Three Perfections which we have here compriz'd , viz. the Perfection of the Rational facultie acquired by study , the Perfection of the Imaginative facultie by birth , and the Perfection of Manners or vertuous Qualities by purifying and freeing the Heart and affections from all sensual pleasures , from all pride , and from all foolish and pestilent desire of glory ; As to these , I say , It 's evident that they are differently , and not in the same degree participated by men : And according to such different measures of participation the degrees of the Prophets are also to be distinguished . Thus Maimonides , who indeed in all this did but aim at this Technical notion of his , That all Prophesie is the proper result of these Perfections , as a Form arising out of them all as out of its elements compounded together . For it is plain that he thought there was a kind of Prognostick virtue in Souls themselves , which was in this manner to be excited ; which was the opinion of some Philosophers , among which Plutarch laies down his sense in this manner , according to the minds of many others ; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Soul doth not then first of all attain a Prophetical energie when it leaves the Body as a cloud ; but it now hath it already ; only she is blind of this Eye , because of her concretion with this mortal body . This Philosopher's opinion Maimonides was more then prone to , however he would dissemble it , and therefore he speaks of an impotency to Prophesie , supposing all those Three qualifications named before , as of the suspension of the act of some natural Facultie . So Chap. 32. Meo judicio res hîc se habet sicut in Miraculis , &c. ( i. ) In my judgment ( saith he ) the matter here is just so as it is in Miracles , and bears proportion with them . For natural Reason requires , that he who by his nature is apt to prophesie , and is diligently taught and instructed , and of fit age , that such a one should prophesie ; but he that notwithstanding cannot doe so , is like to one that cannot move his hand , as Jeroboam , or one that cannot see , as those that could not see the Tents of the King of Syria ( as it is in the Story of Elisha . ) And again Chap. 36. he further beats upon this String , Si vir quidam ita comparatus fuerit , nullum dubium est , si facultas ejus Imaginatrix ( quae in summo gradu perfecta est , & Influentiam ab Intellectu secundùm perfectionem suam speculativam accipit ) laboraverit & in operatione fuerit , illum non nisi res divinas & admirandas apprehensurum , nihil praeter Deum & ejus Angelos visurum , nullius denique rei scientiam habiturum & curaturum , nisi earum quae verae sunt & quae ad communem hominum spectant utilitatem . This Opinion of Maimonides I find not any where entertained , but only by the Author of the Book Cozri . That which seems to have led him into this conceit was his mistaken sense ( it may be ) of some Passages in the story of the Kings that speak of the Schools of the Prophets , and the like , of which more hereafter . But I know no Reason sufficient to infer any such thing as the Prophetical Spirit from the highest improvement of Natural or Moral endowments . And I cannot but wonder how Maimonides could reconcile all this with the right Notion of Prophesie , which must of necessity include a Divine inspiration , and therefore may freely be bestowed by God where and upon whom he pleaseth . Though indeed common Reason will teach us , that it is not likely that God would extraordinarily inspire any men , and send them thus specially authorized by himself to declare his mind authentically to them , and dictate what his Truth was , who were themselves vitious and of unhallowed lives ; and so indeed the Apostle Peter 2 Epist. Chap. I. tells us plainly , They were holy men of God who spake as they were moved by the Holy Ghost . Neither is it probable that those who were any way of crazed Minds , or who were inwardly of inconsistent tempers by reason of any perturbation , could be very fit for these Serene impressions . A troubled Phansie could no more receive these Ideas of Divine Truth to be imprest upon it , and clearly reflect them to the Understanding , then a crack'd glass or troubled water can reflect sincerely any image to be made upon them . And therefore the Hebrew Doctors universally agree in this Rule , That the Spirit of Prophesie never rests upon any but a Holy and Wise man , one whose passions are allay'd . So the Talmud Masses , Sanhedrin , as it is quoted by R. Albo , Maam. 3. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. ) The Spirit of prophesie never resides but upon a Man of Wisdome and Fortitude , as also upon a rich and great man. The two last qualifications in this rule Maimonides in his Fundamenta legis hath left out , and indeed it is full enough without them . But those other two qualifications of Wisdome and Fortitude are constantly lay'd down by them in this argument . And so we find it ascribed to the Author of this Canon , who is said to be R. Jochanan , c. 4. Gem. Nedar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. ) R. Jochanan saies , God doth not make his Shechina to reside upon any but a rich and humble man , a man of fortitude , all which we learn from the example of Moses our Master . Where by Fortitude they mean nothing else but that Power whereby a good man subdues his Animal part ; for so I suppose I may safely translate that solution of theirs which I have sometime met with , and I think in Pirke Avoth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who is the man of fortitude ? It is he that subdues his figmentum malum , by which they meant nothing else but the Sensual or Animal part : of which more in another Discourse . And thus they give us another Rule as it were paraphrastical upon the former , which I find Gem. Schab . c. 2. where glancing at that contempt which the Wise man in Ecclesiastes cast upon Mirth and Laughter , they distinguish of a twofold Mirth , the one Divine , the other Mundane , and then sum up many of these Mundane and Terrene affections which this Holy Spirit will not reside with , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Divine presence or Spiritus Sanctus doth not reside where there is grief and dull sadness , laughter and lightness of behaviour , impertinent talk or idle discourse ; but with due and innocuous chearfulness it loves to reside , according to that which is written concerning Elisha , Bring me now a Minstrel : and it came to pass when the Minstrel played , the hand of the Lord was upon him , 2 Kings 3. Where we see that temper of Mind principally required by them is a free Chearfulness , in opposition to all Griefs , Anger , or any other sad and Melancholy passions . So Gem. Pesac . c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every man when he is in passion , if he be a wise man , his wisdom is taken from him ; if a Prophet , his prophesie . The first part of this Aphorism they there declare by the example of Moses , who they say prophesied not in the wilderness after the return of the Spies that brought an ill report of the land of Canaan , by reason of his Indignation against them : And the last part from the example of the Prophet Elisha , 2 Kings 3. 15. of which more hereafter . Thus in the Book Zohar , wherein most of the ancient Jewish Traditions are recorded , col . 408. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Behold , we plainly see that the divine presence doth not reside with Sadness , but with Chearfulness : If there be no Chearfulness , it will not abide there ; as it is written concerning Elisha , who said , Give me now a Minstrell . But from whence learn we that the Spirit of God will not reside with Heaviness ? From the example of Jacob , for that all that while he grieved for Joseph , the Shechinah or the Holy Spirit did forsake him . For so they had also a common Tradition , that Jacob prophesied not that time while his grief for the loss of his son Joseph remained with him . So L. Tosiphta , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Spirit of Prophesie dwells not with Sadness , but with Chearfulness . I will not here dispute the Punctualness of these Traditions concerning Moses and Jacob , though I doubt not but the main Scope of them is true , viz. that the Spirit of Prophesie used not to reside with any black or Melancholy passions , but required a serene and pacate temper of Mind , it being it self of a mild and gentle nature ; as it was well observed concerning the Holy Ghost in another notion by Tertullian in his de Spectaculis , Deus praecepit Spiritum Sanctum , utpote pro naturae suae bono tenerum & delicatum , tranquillitate & lenitate , & quiete & pace tractare ; non furore , non bile , non irâ , non dolore inquietare . Now according to this notion I think we have gained some light for the further understanding of some Passages in Psalm 51. which the Chaldee Paraphrast and Hebrew Commentators also understand of the Spirit of Prophesie which was taken from David in that time of his sorrow and grief of Mind , upon the reflection of his shameful miscarriage in the matter of Uriah ; and this is called ver . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free Spirit , or a Spirit of alacritie and libertie of mind , acting by generous and noble and free impulses upon it : and ver . 8. it is paraphrased by Joy and Gladness , as being that Temper of Mind which it most liberally moved upon and acted ; as likewise ver . 12. a like Periphrasis is used of it , the joy of God's salvation ; and ver . 10. David thus prayeth for the restauration of it to him , and the establishing him in the firm possession of it , Create in me a clean heart , O God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and renew a fix'd Spirit within me . As if he had said , Thy Holy Spirit of Prophesie dwells in no unhallowed Minds , hut with puritie and holiness ; and when these are violated , that presently departs ; the holy and the impure Spirit cannot converse together : therefore cleanse my heart of all pollution , that this divine guest being restored to me , may find a constant habitation within me . And thus both Rasi and Abenezra gloss on this place , but especially R. Kimchi , who pursues this sense very largely : and so before them the Talmudists had expounded it , Gem. Joma . c. 2. where they thus descant upon those words , ver . 11. Take not thy Holy Spirit from me , and tell us how David was punish'd by Leprosie and double Excommunication ; one from this Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words I find most corruptly translated by Vorstius in his Comment upon Maimon . his Fundamenta legis . I should therefore thus render them in their native and genuine sense , Per sex menses erat David leprosus ( viz. propter peccatum in negotio Uriae admissum , ) & separabant se ab eo viri Synagogae magnae , atque ablata est ab eo Shechinah ( i. Spiritus Propheticus . ) Primum constat ex Psalm . 119. ubi dicitur , Revertantur ad me timentes te , & scientes testimonia tua : alterum ex Psalm . 51. ubi dicitur , Fac revertatur ad me laetitia salutis tuae . But it s now time to look a little into that place which the Masters constantly refer to in this notion , viz. 1 Kings 3. where when the Kings of Israel and Judah and Edom in their distress for water , upon their warlike expedition against the King of Moab , came to Elisha to enquire of God by him , the Prophet Elisha ( ver . 14. ) seems to have been moved with indignation against the King of Israel , and so makes a very unwelcome address to him , Surely were it not that I regard the presence of Jehosaphat the King of Judah , I would not look toward thee , nor see thee : and then it follows ver . 15. But now bring me a Minstrell : and it came to pass when the Minstrell play'd , that the hand of the Lord came upon him . Which words are thus expounded by R. D. Kimchi , out of the Rabbines , ( with which R. S. Jarchi & R. L. Ben Gersom agree for the substance of his meaning ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Doctors tell us , that from that day wherein his Master Elijah was took up into heaven , the Spirit of Prophesie remained not with him for a certain time ; for , for this cause he was very sorrowful , and the divine Spirit doth not reside with heaviness . Others say that by reason of the indignation he conceived against the King of Israel , he was disquieted in his mind ; and touching this they say , That whensoever a Prophet is disturbed through anger or passion , the Holy Spirit forsakes him . From whence learn we this ? From the example of Elisha , who said , Give me a Minstrel . Thus we may by this time see the Reason why Musical instruments were so frequently used by the Prophets , especially the Hagiographi ; which indeed seems to be nothing else but that their Minds might be thereby put into a more composed , liberal and chearful temper , and so the better disposed and fitted for the transportation of the Prophetical Spirit . So we have heard before out of the 1 Chron. 25. how Asaph , Heman and Jeduthun composed their rapt and Divine Poems at the sound of the Quire-Musick of the Temple . Another famous place we find for this purpose 1 Sam. 10. which place ( as well as the former ) hath been ( I think ) much mistaken and misinterpreted by some of Singing ; whereas certainly it cannot be meant of any thing less then Divine Poetrie , and a Composure of Hymns excited by a Divine Energy inwardly moving the Mind . In that place Samuel having anointed Saul King of Israel , to assure him that it was so ordained of God , he tells him of some Events that should occur to him a little after his departure from him ; whereof this is one , that meeting with some Prophets , he himself should find the Impulses of a Prophetical Spirit also moving in him , ver . 5. These Prophets are thus described , After that , thou shalt come to the hill of God , &c. and it shall come to pass when thou art come thither to the City , that thou shalt meet a company of Prophets coming down from the high place , with a Psaltery , and a Tabret , and a Pipe , and an Harp before them ; and they shall prophesie . And the Spirit of the Lord shall come upon thee , and thou shalt prophesie with them , and shalt be turned into another man. Where this Musick which they were accompanied with , was to vigorate and compose their Minds , as Kimchi comments upon the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And before them was a Psalterie ( or Lute ) and a Tabret , and a Pipe , and an Harp : for asmuch as the holy Spirit dwells no where but with alacritie and chearfulness : And they prophesied , that is , as Jonath the Targumist expounds it , they praised God : As if he had said , Their Prophesies were Songs and Praises to God , uttered by the Holy Ghost . Thus he . Now as this Divine Spirit thus acted free and chearful Souls , so the Evil Spirit actuated sad , Melancholy Minds , as we heard before , and as we may see in the Example of Saul . And indeed that Evil Spirit which is said to have possessed him , seems to be nothing else originally but Anguish and grief of Mind , however wrought upon by some tempting insinuations of an Evil Spirit . And this sometime instigated him to prophesie after the fashion of such Melancholy furie , 1 Sam. 18. 10. And it came to pass on the morrow , that the Evil Spirit from God came upon Saul , and he prophesied in the midst of the house ; which Jonathan renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insanivit in medio domûs , or , as Kimchi expounds the Paraphrast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , locutus est verba stultitiae . So also R. Solom . upon the place expounds it to the same purpose . So that according to the strain of all the Jewish Scholiasts , by this Evil Spirit of Saul nothing else is here meant but a Melancholy kind of madness , which made him prophesie or speak distractedly and inconsistently . To these we may adde R. L. B. Gersom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He spake in the midst of the house very confusedly , by reason of that Evil Spirit . Now as this Evil Spirit was indeed fundamentally , as I said , nothing else but a Soure and Distracted Temper of Mind arising from the Terrene dregs of Melancholy , Grief and Malice , whereby Saul was at that time vexed ; so the proper Cure of it was the Harmony and Melody of David's Musick , which was therefore made use of to compose his Mind , and to allay these turbulent passions . And that was the reason ( as I hope by this time it appears ) why this Musick was so frequently used , viz. to compose the Animal part , that all kind of Perturbations being dispell'd , and a fine gentle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tranquillitie ushered in , the Soul might be the better disposed for the Divine breathings of the Prophetical Spirit , which enter not at randome into any sort of Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Philo hath well express'd it upon this occasion ; These Divine breathings enter only into those Minds that were fitly disposed for them by Moral and Acquisite qualifications . CHAP. IX . Of the Sons or Disciples of the Prophets . An Account of several Schools of Prophetical Education , as at Naioth in Rama , at Jerusalem , Bethel , Jericho , Gilgal , &c. Several passages in the Historical Books of Scripture pertinent to this Argument explained . AND therefore we find also frequently such Passages in Scripture as strongly insinuate to us that anciently many were trained so up in a way of School-discipline , that they might become Candidati Prophetiae , and were as Probationers to these Degrees which none but God himself conferr'd upon them . Yet while they heard others prophesie , there was sometime an afflatus upon them also , their Souls as it were sympathizing ( like Unisons in Musick ) with the Souls of those which were touched by the Spirit . And this seems to be the meaning of that story 1 Sam. 19. where all Saul's messengers sent to Naioth in Rama to apprehend David ( and at last he himself ) are said to fall a prophesying . For it is probable that the Prophesies there spoken of were Anthems divinely dictated , or Doxologies with such elegant strains of Devotion and Phansie as might also excite and stir up the Spirits of the Auditors : As often we find that any admirable Discourses , in which there is a chearful and free flowing forth of a rich Phansie in an intelligible , and yet extraordinary , way , are apt to beget a symbolizing qualitie of Mind in a stander-by . And this notion we now drive is clearly suggested by the Jewish writers , who tell us that this Naioth in Rama was indeed a School of Prophetical education , and so the Targum expounds the word Naioth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Domus doctrinae , i. e. Prophetiae . And R. Levi B. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Masters say That there was a School for the Prophets near the City of Ramah , to which the Prophets congregated : And to the like purpose R. Solomon . And it 's further insinuated that Samuel was the President of this School or Colledge ; as disciplining those young Scholars , and training them up to those preparatory qualifications which might more dispose them for Prophesie ; and also prophesying to them in sacred Hymns , or otherwise , whereby their Spirits might receive some Tincture of a like kind . For so we find it verse 20. And when they saw the company of the Prophets prophesying , and Samuel standing as appointed over them , the Spirit of God was upon the Messengers of Saul , and they also prophesied . Where the Chaldee Paraphrast translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prophesying , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praising God with sacred Hymns and Hallelujahs , according to the common strain of the Prophetical degree which was called Spiritus Sanctus . And so R. Kimchi and R. Levi B. G. here ascribe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Holy Spirit . Among these Prophets it 's said Samuel stood as appointed over them , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He stood as a Teacher or Master over them , as the Chaldee Paraphrast reads it . But R. Levi B. G. strains a little higher , and perhaps too high , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He derived forth from himself , of his own Prophetical Spirit , by way of Emanation , upon them . Though this kind of language be very suitable to the Notions of those Masters who will needs perswade us that almost all the Prophets prophesied by virtue of some influence raying forth from the Spirit of some other Prophet into them : And Moses himself they make the Common conduit through whom all Prophetical influence was conveighed to the rest of the Prophets . A conceit , I think , a little too nice and subtile to be understood . But to return , Upon this Ground we have suggested , these Disciples of the Prophets are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sons of the Prophets : and these are they which are meant 1 Sam. 10. 5. ( the place we named before ) in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Company of the Prophets , that is , as the Targum renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coetus Scribarum , a Company of Scribes , ( for so these young Scholars were anciently called ; ) or if you please rather in Kimchi's language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A company of Scribes , that is , Scholars : For the Scholars of the Wise men were called Scribes : For they were the Scholars of the greater Prophets , and these Scholars were called the Sons of the Prophets . Now the greater Prophets which lived in that time from Eli to David were Samuel , Gad , Nathan , Asaph , Heman and Jeduthun . And thus we must understand the meaning of that Question ver . 12. Who is their Father ? which gave occasion to that Proverbial speech afterwards used commonly amongst the Jews [ Is Saul also amongst the Prophets ? ] used of one that was suddenly raised up to some dignitie or perfection which by his education he was not fitted for . And therefore the Chaldee Paraphrast minding the Scope of the place renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is their Father , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is their Master ? which Kimchi approves , and accordingly expounds that Proverb in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When any one was mounted from a low state to any dignity , they used to say , Is Saul also among the Prophets ? But R. Solom . would rather keep the Literal sense of those words , Who is their Father ? and therefore supposeth something more then we here contend for , viz. That Prophesie was a kind of Hereditary thing . For so he speaks , Don't wonder for that he is called the Father of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , For Prophesie is an hereditary thing . But I think we may content our selves with what our former Authors have told us , to which we may adde the testimony of R. Levi B. Gersom , who tells us that these Prophets here spoken of were the Scholars of Samuel who trained them up to a degree of Prophetical perfection , and so is called their Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because that Samuel instructed them , and trained them up by his discipline to a degree of Prophetical perfection . Of these Disciples we find very frequent mention in Scripture ; So 2 Kings 4. we read of the Sons or Disciples of the Prophets in Gilgal . And chap. 6. Elisha is there brought in as their Master , at whose command they were , and therefore they ask leave to enlarge their dwellings . And Elisha himself was trained up by Elijah , as his Disciple ; and therefore in 2 Kings 3. it was thought a reason good enough to prove that he was a Prophet , for that he had been Elijah's Disciple , and powred water upon his hands , as all the Jewish Scholiasts observe . And 2 Kings 9. 1. Elisha sends one of these his ministring Disciples to anoint Jehu to be King of Israel . And 1 Kings 20. 35. The young Prophet there sent to reprove Ahab for sparing Ben-hadad King of Syria is called by the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One of the Sons , the Disciples of the Prophets . And hence it was that Amos urgeth the extraordinariness of his commission from God , Ch. 7. 14. I was no Prophet , nor was I a Prophets Son. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He was not prepar'd for Prophesie , or trained up so as to be fitted for a Prophetical function by his discipleship , as Abarbanel glosseth upon the place . And therefore Divine inspiration found him out of the ordinary road of Prophets , among his Heards of cattel , and in an extraordinary way moved him to goe to Bethel , there to declare God's judgments against King and people , even in the King's Chappel . To conclude , In the New Testament , when John Baptist and our Saviour called Disciples to attend upon them and to learn divine Oracles from them , it seems to have been no new thing , but that which was the common custome of the old Prophets . Now of these Prophets there were several Schools or Colledges , as the Jews observe , in several Cities , according as occasion was to employ them . So we read of a Colledge in Jerusalem 2 Kings 22. 14. where Huldah the Prophetess lived , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original , and by the Chaldee Paraphrast translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Domus Doctrinae ; by Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a School . So 2 Kings ch . 2 , & 4. we meet with divers places set down as those where the residence of those young Prophets was , as Bethel and Jericho and Gilgal , &c. So Kimchi observes upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As the Sons of the Prophets were in Bethel and Jericho , so were there also of them in several other places . And the main reason why they were thus dispersed in many of the Cities of Israel was this , that they might reprove the Israelites that were there : and their Prophesie was wholly according to the exigencie of those times ; and therefore it was that their Prophesie was not committed to writing . From hence some of the Jewish writers tell us of a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Prophesie , one continually like an Evening-star shining upon the conspicable Hemisphere , when another was set . Kimchi tells us of this Mystical gloss upon those words 1 Sam. 3. 3. Ere the Lamp of God went out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This is spoken Mystically concerning the light of Prophesie , according to that saying amongst our Doctors [ the Sun riseth and the Sun setteth , ] that is , Ere God makes the Sun of one righteous man to set , he makes the Sun of another righteous man to rise . CHAP. X. Of Bath Kol , i. e. Filia Vocis : That it succeeded in the room of Prophesie : That it was by the Jews counted the Lowest degree of Revelation . What places in the New Testament are to be understood of it . WE should come now briefly to speak of the Highest degree of Divine Inspiration or Prophesie taken in a general sense , which was the Mosaical . But before we doe that , it may not be amiss to take notice of the Lowest degree of Revelation among the Jews , which was inferiour to all that which they call by the name of Prophesie : and This was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bath Ko● , Filia vocis , which was nothing else but some Voice which was heard as descending from Heaven , directing them in any affair as occasion served : which kind of Revelation might be made to one ( as Maimon . par . 2. c. 42. More Nevoch . tells us ) that was no way prepared for Prophesie . Of this Filia Vocis we have mention made in one of the Ancientest monuments of Jewish learning , which is Pirke R. Eliezer c. 44. and otherwhere very frequently among the Jewish writers , as that which was a frequent thing after the ceasing of Prophesie among the Jews ; of which more afterward . Josephus * tells a story of Hircanus the High-Priest , how he heard this Voice from Heaven , which told him of the victory which his Sons had got at Cyzicum against Antiochus the same day the battel was fought ; and this ( he saies ) while he was offering up incense in the Temple , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was made partaker of a vocal converse with God , that is by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This R. Isaac Angarensis L. Cosri strongly urgeth against the Karraei or Scripturarii , ( a sort of Jews that reject all Talmudical Traditions ) that the grand Doctors of the Jews received such Traditions from the Lxxii Senators , who were guided either by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or something answerable to it , in the truth of things , after all Prophesie was ceased , Maam. 3. § . 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. ) There is a Tradition that the men of the great Sanhedrim were bound to be skill'd in the knowledge of all Sciences , and therefore it is much more necessary that Prophesie should not be taken from them , or that which should supplie its room , viz. the Daughter of Voice , and the like . Thus he , according to the Genius of Talmudical learning , is pleased to expound the place Esay 2. where it is said , that a law shall goe forth out of Sion , of the Consistorial Decrees of the Judges , Rulers and Priests of the Jews , and the great Senate of Lxxii Elders , whom he would needs perswade us to be guided infallibly by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in some other way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some divine virtue , power or assistance alwaies communicated to them , as supposed at least that such an Heroical Spirit as that Spirit of Fortitude which belonged to the Judges and Kings of Israel , and is called the Spirit of God , ( as Maimonides in More Nev. tells us ) had perpetually cleaved to them . But we shall here leave our Author to his Judaical superstition , and take notice of Two or Three places in the New Testament which seem to be understood perfectly of this Filia vocis , which the constant Tradition of the Jews assures us to have succeeded in the room of Prophesie . The first is John 12. where this Heavenly voice was conveighed to our Saviour as if it had been the noise of Thunder , but was not well understood by all those that stood by , who therefore thought that either it thundred , or that it was a mighty voice of some Angel that spake to him : ver . 28 , 29. Then came there a voice from Heaven , saying , I have both glorified my name , and will glorifie it again . The people therefore that stood by and heard it , said it thundered : others said that an Angel spake to him . So Matt. 3. 17. after our Saviours Baptisme , upon his coming out of the water , the Evangelist tells us that the Heavens were opened , and that the Spirit of God descended upon him in the shape of a Dove , and lo , a voice from heaven , saying , This is my beloved Son in whom I am well pleased . And last of all we meet with this kind of Voice upon our Saviour's Transfiguration , Matth. 17. 5 , 6. which is there so described as coming out of a Cloud , as if it had been loud like the noise of Thunder , Behold a bright cloud overshadowed them , and behold a Voice out of the cloud , which said , This is my beloved Son in whom I am well pleased : which Voice it is said the three Disciples that were then with him in the Mount heard , as we are told in the following verse , and also 2 Pet. 1. 17 , 18. From whence we are fully informed , that it was this Filia Vocis we speak of which came for the Apostles sakes that were with him , as a Testimonie of that glorie and honour with which God magnified his Son ; which Apostles were not yet raised up to the Degree of Prophesie , but only made partakers of a Voice inferior to it . The words are these , He received from God the Father honour and glory , when there came such a voice to him from the excellent Glory , This is my beloved Son in whom I am well pleased . And this voice which came from Heaven we heard when we were with him in the holy mount . Now that this was that very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we speak of , which was inferior to Prophesie , we may sufficiently learn from the next verse , We have also a more sure word of Prophesie : For indeed true Prophesie was counted much more Authentical then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being a Divine Inspiration into the Mind of the Prophet ; which this was not , but only a Voice that moved their Exteriour Senses ; and by the mediation thereof informed their Minds . And thus we have done with this Argument . CHAP. XI . Of the Highest Degree of Divine Inspiration , viz. the Mosaical . Four Differences between the Divine Revelations made to Moses , and to the rest of the Prophets . How the Doctrine of men Prophetically inspired is to approve it self by Miracles , or by it's Reasonableness . The Sympathy and Agreeableness between an Holy Mind and Divine Truth . WE now come briefly to enquire into the Highest degree of Divine Inspiration , which was the Mosaical , that by which the Law was given ; and this we may best doe by searching out the Characteristical differences of Moses's Inspiration from that which was Technically called Prophesie . And these we shall take out of Maimon . his De Fund . Legis , c. 7. where they are fully described according to the general strain of all the Rabbinical Doctrine delivered upon this Argument . The first is , That Moses was made partaker of these Divine Revelations per vigiliam , whereas God manifested himself to all the other Prophets in a Dream or Vision when their Senses were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What is the difference between the Prophesie of Moses and the Prophesie of all other Prophets ? All other Prophets did prophesie in a Dream or Vision : but Moses our Master when he was waking and standing , according to what is written ( Num. 7. 89. ) And when Moses was gone into the Tabernacle of the Congregation to speak with him , ( i. e. God ) then he heard the voice of one speaking unto him . By which place in Numb . it appears he had free recourse to this Heavenly Oracle at any time . And therefore the Talmudists have a Rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Moses had never any Prophesie in the night-time , ( i. ) in a Dream or Vision of the night , as the other Prophets had . The second difference is , That Moses prophesied without the mediation of any Angelical power , by an influence derived immediately from God ; whereas in all other Prophesies ( as we have shewed heretofore ) some Angel still appeared to the Prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All Prophets did prophesie by the help or ministery of an Angel , and therefore they did see that which they saw in parables or under some dark representation ; but Moses prophesied without the ministery of an Angel. This he proves from Numbers 12. 8. where God saies of Moses , I will speak with him mouth to mouth ; and so Exod. 33. 11. The Lord spake unto Moses face to face . But we must not here so much adhere to that Exposition which Maimonides and the rest of his Country-men give us of this place , as to forget what we are told in the New Testament concerning the Ministerie of Angels which God used in giving the Law it self : And so S. Stephen discourseth of it , Acts 7. 53. and S. Paul to the Galatians ch . 3. tells us , the Law was given by the disposition of Angels in the hands of a Mediator , that is , Moses , the Mediator then between God and the people . And therefore I should rather think the meaning of those words [ Face to face ] to import the clearness and evidence of the Intellectual light wherein God appeared to Moses , which was greater then any of the Prophets were made partakers of . And therefore the old tradition goes of them , that they saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Speculo non lucido , whereas Moses saw in Speculo lucido , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Philo tells us ( together with Maimonides ) in his Book , Quis Rerum divin . haeres sit , that is , without any impressions or Images of things in his Imagination in an Hieroglyphical way , as was wont to be in all Dreams and Visions ; but by characterizing all immediately upon his Understanding : though otherwise much of the Law was indeed almost little more for the main scope and aim of it but an Emblem or Allegory . But there may be yet a farther meaning of those words [ Face to face , ] and that is the friendly and amicable way whereby all divine Revelations were made to Moses ; for so it is added in the Text , As a man speaketh unto his friend . And this is the third difference which Maimonides assigns , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All the other Prophets were afraid and troubled and fainted ; but Moses was not so : for the Scripture saith , God spake to him as a man speaks to his friend ; that is to say , As a man is not afraid to hear the words of his friend , so was Moses able to understand the words of Prophesie without any disturbance and astonishment of Mind . The fourth and last difference is the Libertie of Moses's Spirit to prophesie at all times , as we heard before out of Numb . 7. 89. He might have recourse at any time to the sacred Oracle ( in the Tabernacle ) which spake from between the Cherubins : and so Maimonides lays down this difference , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , None of the Prophets did prophesie at what time they would , save Moses , who was clothed with the Holy Spirit when he would , and the Spirit of Prophesie did abide upon him : neither had he need to predispose his Mind or prepare himself for it , for he was alwaies disposed and in readiness as a ministring Angel ; and therefore could he prophesie at what time he would , according to that which is spoken in Numb . 9. 8. Tarry you here a little , and I will hear what the Lord will command concerning you . Thus Maimonides , who , I think , here somewhat hyperbolizeth , and scarce speaks consistently with the rest of the Hebrew Masters . For we may remember what we heard before concerning the Talmudical Tradition , that Moses's mind was indisposed for Prophesie when he was transported with indignation against the Spies ; though I think it is most probable that he had a greater libertie of prophesying then any other of the Prophets had . Now this clear distinct kind of Inspiration made immediately upon an Intellectual facultie in a familiar way , which we see was the gradus Mosaicus , was most fit and proper for Laws to be administred in : which was excellently took notice of by Plutarch in that Discourse of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where he tells us the Poetrie that was usually interlaced with Riddles and Parables was taken away in his time , and a more familiar way of Prophesie brought in ; though he by a Gentile superstition applies that to his Pythia ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. God hath now taken away from his Oracles Poetrie , and the varietie of dialect , and circumlocution , and obscuritie ; and hath so ordered them to speak to those that consult them , as the Laws doe to the Cities under their subjection , and Kings to their people , and Masters to their Scholars , in the most intelligible and porswasive language . But by Plutarch's leave this character agrees neither to his Pythia , nor indeed to Moses himself ( who put a veil upon his face in giving the Law it self to the people ) but to our Saviour alone , the Dispenser of the true Law of God inwardly to the Souls of Men ; and therein conversing with them , not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not so much Face to Face as Mind to Mind . We have now seen what is this gradus Propheticus Mosaicus , which indeed was necessarie should be transcendent and extraordinary , because it was the Basis of all future Prophesie among the Jews : For all the Prophets mainly aim at that to establish and confirm the Law of Moses , as to the practical observation of it ; and therefore it was also so strongly manifested to the Israelites by Signs and Miracles done in the sight of all the people , and his familiaritie and acquaintance with Heaven testified to them all , the divine voice being heard by them all at Mount Sinai ; which dispensation amounted at least to as much as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the very lowest of the people . All which Considerations put R. Phineas into such an admiration of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Statio montis Sinai , ( as the Doctors are wont to call it ) that he determines in Pirke Eliezer , That all this Generation that heard the voice of the Holy Blessed God , was worthie to be accounted as the ministring Angels . But what That Voice was which they heard , the later Jews are scarce well agreed : but Maimonides , according to the most received opinion , in More Nev. p. 2. c. 33. tells that they only heard those first words of the Law distinctly , viz. I am the Lord thy God , and , Thou shalt have none other gods , &c. and but only the sound of all the rest of the words in which the remainder of the Law was given : and this , as he saies , was the great Mysterie of that Station , so much spoken of by the Ancients . And here by the way we may take notice , That that divine Inspiration which is conveighed to any one man , primarily benefits none but himself ; and therefore many times , as Maimonides tells us , it rested in this private use , not profiting any else but those to whom it came . And the reason of this is manifest , for that an Inspiration abstractly considered can only satisfie the mind of him to whom it is made , of its own Authoritie and Authenticalness ( as we have shewed before : ) And therefore that one man may know that another hath that Doctrine revealed to him by a Prophetical spirit which he delivers , he must also either be inspired , and so be in gradu Prophetico in a true sense , or be confirmed in the belief of it by some Miracle , whereby it may appear that God hath committed his Truth to such an one , by giving him some signal power in altering the course of Nature ; which indeed was the way by which the Prophets of old ordinarily confirmed their Doctrine , when they delivered any thing new to the people ; which course our Saviour himself and his Disciples also took to confirm the Truth of the Gospel : Or else there must be so much Reasonableness in the thing it self , as that by Moral arguments it may be sufficient to beget a belief in the Minds of sober and good men . And I wish this last way of becoming acquainted with Divine Truth were better known amongst us : For when we have once attained to a true sanctified frame of Mind , we have then attained to the End of all Prophesie , and see all divine Truth that tends to the salvation of our Souls in the Divine light , which alwaies shines in the Puritie & Holiness of the New Creature , and so need no further Miracle to confirm us in it . And indeed that God-like glory and majesty which appears in the naked simplicitie of true Goodness , will by its own Connateness and Sympathy with all saving Truth friendly entertain and embrace it . CHAP. XII . When the Prophetical Spirit ceased in the Jewish Church . The Cessation of Prophesie noted as a famous Epocha by the Jews . The restoring of the Prophetical Spirit by Christ. Some passages to this purpose in the New Testament explained . When the Prophetical Spirit ceased in the Christian Church . That it did not continue long , proved by several Testimonies of the Antient Writers . THus we have now done with all those sorts of Prophesie which we find any mention of : And as a Coronis to this Discourse we shall farther enquire a little what Period of time it was in which this Prophetical Spirit ceased both in the Jewish and Christian Church . In which business because the Scripture it self is in a manner silent , we must appeal to such Histories as are like to be most Authentical in this business . And first for the Period of time when it ceased in the Jewish , I find our Christian writers differing . Justin Martyr would needs perswade us that it was not till the Aera Christiana . This he inculcates often in his Dialogue with Trypho the Jew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There never ceased in your Nation either Prophet or Prince , till Jesus Christ was both born and had suffered . And so he often there tells us that John the Baptist was the last Prophet of the Jewish Church ; which conceit he seems to have made so much of , as thinking to bring in our Saviour lumine Prophetico , with the greater evidence of Divine authoritie , as the promised Messiah into the world . But Clemens Alexandrinus hath much trulier , with the consent of all Jewish Antiquity , resolved us , that all Prophesie determin'd in Malachy , in his Strom. lib. 1. where he numbers up all the Prophets of the Jews , Thirty five in all , and Malachy as the last . Though indeed the Talmudists reckon up Fifty five Prophets and Prophetesses together , Gem. Mass. Megil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Rabbins say that there were 48 Prophets and 7 Prophetesses that did prophesie to the Iraelites : Which after they had reckoned almost up , they tell us that Malachy was the last of them , and that he was contemporary with Mordecai , Daniel , Haggai , Zacharie , and some others ( whose Prophesies are not extant ) whom for their number sake they there reckon up , who all prophesied in the second year of Darius . But commonly they make only these Three , Haggai , Zacharie and Malachy , to be the last of the Prophets , and so call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so Massec . Sotah ch . last , where the Misnical Doctors tell us , that from the time in which all the first Prophets expired , the Urim and Thummim ceased ; and the Gemarists say that they are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First Prophets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in opposition to Haggai , Zacharie and Malachy , which are the Last . And so Maimon . and Bartenor . tell us that the Prophetae priores were so called , because they prophesied in the times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first Temple , and the Posteriores , because they prophesied in the time of the second Temple : and when these later Prophets died , then all Prophesie expired , and there was left , as they say , only a Bath Kol to succeed some time in the room of it . So we are told Gem. Sanhedrim c. 1. § . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Rabbins say , that from that time the later Prophets died , the Holy Spirit was taken away from Israel ; nevertheless they enjoyed the Filia vocis : and this is repeated Massec . Joma c. 1. Now all that time which the Spirit of Prophesie lasted among the Jews under the second Temple , their Chronologie makes to be but Forty years . So the Author of the Book Cosri , Maam. 3. § . 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. ) The continuance of Prophesie under the time of the second Temple was almost forty years . And this R. Jehuda his Scholiast confirms out of an Historico-Cabbalistical Treatise of R. Abraham Ben Dior . and a little after he tells us , that after forty years their Sapientes were called Senators , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after forty years were pass'd , all the Wise-men were called The Men of the great Synagogue . And therefore the Author of that Book useth this Aera of the Cessation of Prophesie ; and so this is commonly noted as a famous Epocha among all their Chronologers , as the Book Juchasin , the Seder Olam Zuta , as R. David Gantz hath summ'd them all up in his chronological History put forth lately by Vorstius . The like may be observed from 1 Maccab. 9. 27. and chap. 4. 46. and chap. 14. 41. This Cessation of Prophesie determined as it were all that old Dispensation wherein God hath manifested himself to the Jews under the Law , that so that growing old and thus wearing away , they might expect that new Dispensation of the Messiah which had been promised so long before , and which should again restore this Prophetical Spirit more abundantly . And so this Interstitium of Prophesie is insinuated by Joel 2. in those words concerning the later times ; In those days shall your Sons and Daughters Prophesie , &c. And so S. Peter Acts 2. makes use of the place to take off that admiration which the Jews were possess'd withall to see so plentiful an effusion of the Prophetical Spirit again : And therefore this Spirit of Prophesie is called the Testimonie of Jesus in the Apocalypse , ch . 19. According to this notion we must understand that passage in John 7. 39. The Holy Ghost was not yet given , because Jesus was not yet glorified . To which that in Ephes. 4. He ascended up on high , and gave gifts unto men , plainly answers : As likewise the Answer which the Christians at Ephesus made to Paul , Acts 19. when he asked them whether they had received the Holy ghost , That they knew not whether there was a Holy ghost ( that is ) whether there were any Extraordinary Spirit , or Spirit of Prophesie restored again to the Church or not , as hath been well observed of late by some learned men . But enough of this . We come now briefly to dispatch the second Enquiry , viz. What time the Spirit of Prophesie , which was again restored by our Saviour , ceased in the Christian Church . It may be thought that S. John was the last of Christian Prophets , for that the Apocalypse is the latest dated of any Book which is received into the Canon of the New Testament . But I know no place of Scripture that intimates any such thing , as if the Spirit of Prophesie was so soon to expire . And indeed if we may believe the Primitive Fathers , it did not ; though it overliv'd S. John's time but a little . * Eusebius tells us of one Quadratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who together with the daughters of Philip had the gift of Prophesie . So the report was . This Quadratus , as he tells us , lived in Trajan's time , which was but at the beginning of the second Century . And a little after , speaking of good men in that age , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many strange and admirable virtues of the Divine Spirit as yet shewed forth themselves by them . And the same Author lib. 4. § . 18. tells us out of Justin Martyr , who lived in the middle of the second Century , and then writ his Apologie for the Christians , That the Gift of Prophesie was still to be seen in the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * . Yet not long afterward there is little or no remembrance of the Prophetical spirit remaining in the Church . Hence the Montanists are by some of the Fathers proved to be no better then Dissemblers when they pretended to the Gift of Prophesie , for that it was then ceased in the Church . And so Eusebius tells us lib. 5. § . 3. and withall that Montanus and his Complices only took advantage of that Virtue of working wonders which yet appeared ( as was reported , though doubtfully ) in some places , to make a semblance of the Spirit of Prophesie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But then especially did Montanus , Alcibiades and Theodotus raise up in many an opinion that they prophesied : And this belief was so much the more increased concerning their prophesying , for that as yet in several Churches were wrought many Miraculous and Stupendious effects of the Holy Spirit ; though yet there was no perfect agreement in their opinion about this . To conclude this , ( and to hasten to an End of this Discourse of Prophesie , ) There is indeed in Antiquity more frequent mention of some * Miracles wrought in the name of Christ ; but less is said concerning the Prophetical Virtue , especially after the second Century . That it was rare , and to be seen but sometimes , and more obscurely in some few Christians only who had attained to a good degree of Self-purification , is intimated by that of Origen in his 7th Book against Celsus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . CHAP. XIII . Some Rules and Observations concerning Prophetical Writ in general . WE should now shut up all this Discourse about Prophesie ; only before we conclude , it may not be amiss to add a few Rules for the better understanding of Prophetical Writ in general . 1. The First , ( which yet we shall rather put under debate , ) is concerning the Style and Manner of languaging all pieces of Prophesie ; whether that was not peculiarly the work of the Prophet himself ; whether it does not seem that the Prophetical Spirit dictated the Matter only or principally , yet did leave the words to the Prophet himself . It may be considered that God made not use of Idiots or Fools to reveal his Will by , but such whose Intellectuals were entire and perfect ; and that he imprinted such a clear copy of his Truth upon them , as that it became their own Sense , being digested fully into their Understandings ; so as they were able to deliver and represent it to others as truly as any can paint forth his own Thoughts . If the Matter and Substance of things be once lively in the Mind , verba non invita sequentur : And according as that Matter operates upon the Mind and Phantasie , so will the Phrase and Language be in which it is express'd . And therefore I think to doubt whether the Prophets might not mistake in representing the Mind of God in their Prophetical Inspirations , except all their Words had been also dictated to them , is to question whether they could speak Sense as wise men , and tell their own Thoughts and Experiences truly or not . And indeed it seems most agreeable to the nature of all these Prophetical Visions and Dreams we have discoursed of , wherein the nature of the Enthusiasme consisted in a Symbolical and Hieroglyphical shaping forth of Intelligible things in their Imaginations , and enlightning the Understanding of the Prophets to discern the scope and meaning of these Visa or Phantasmata ; that those Words and Phrases in which they were audibly express'd to the Hearers afterwards or penned down , should be the Prophets own : For the Matter was not ( as seems evident from what hath been said ) represented alwaies by Words , but by Things . Though I know that sometime in these Visions they had a Voice speaking to them ; yet it is not likely that Voice should so dilate and comment so largely upon things , as it was fit the Prophet should doe when he repeated the same things to vulgar ears . It may also further be considered That our Saviour and his Apostles generally quote Passages out of the Old Testament as they were translated by the Lxx , and that where the Lxx have not rendered them verbatim , but have much varied the manner of phrasing things from the Original ; as hath been abundantly observed by Philologers : Which it is not likely they would have done , had the Original words been the very Dictate of the Spirit ; for certainly that would seem not to need any such Paraphrastical variations , as being of themselves full and clear enough ; besides herein they might seem to weaken the Authenticalness of the Divine Oracles . And indeed hath not the swerving from this Notion made some of late conceit ( though erroneously ) the Translation of the Lxx to be more Authentical then the Hebrew , which they would needs perswade us had been corrupted by the Jews , our Saviour declining the Phraseologie thereof ? Besides , we find the Prophets speaking every one of them in his own Dialect ; and such a Varietie of Style and Phraseologie appears in their Writings , as may argue them to have spoken according to their own proper Genius : which is observed by the Jews themselves ( who are most zealously , as is well known , devoted to the very Letter of the Text ) in all the Prophets except Moses , and that part of Moses only which contains the Decalogue . And hence we have that Rule Gem. Sanhedr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The same form doth not ascend upon two Prophets , neither doe both of them prophesie in the same form . Which Rule Cocceius confesseth he knows not the meaning of : But Abarbanel , who better understood the Mind of his own Compatriots , in his Comment upon Jeremy ch . 49. gives us a full account of it , upon occasion of some Phrases in that Prophesie concerning Edom , parallel to what we find in Obadiah . From this congruencie of the Style in both he thus takes occasion to lay down our present Notion as the Sense of that former Theorem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Prophets did not prophesie in the same manner as Moses did : For he prophesied from God immediately , from whom he received not only the Prophesie , but also the very Words and Phrases ; and accordingly as he heard them , so he wrote them in the Book of the Law , in the very same words which he heard from God : but as for the rest of the Prophets , they beheld in their Visions the things themselves which God made known to them , and both declared and expressed them in their own Phraseologie . Thus we see he ascribes the Phrase and Style every where to the Prophet himself , except only in the Law , which he supposeth to have been dictated totidem verbis : which is probable enough , if he means the Law strictly so taken , viz. for the Decalogue , as it is most likely he doth . And again a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things themselves they saw in Prophesie , but they themselves did explain and interpret them in that Dialect which was most familiar to them . And this , as he there tells , was the reason why the same kind of Phraseologie occurred not among the Prophets , according to the sense of the Talmudists Maxime we mentioned . The like the Jewish Scholiasts observe upon those false Prophets who did all uno ore bid Ahab ascend up to Ramoth-Gilead and prosper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Unus idemque loquendi modus nunquam reperitur in duobus Prophetis : And therefore they made it an argument that these were false Prophets , because they did idem Canticum canere , for they all said , Goe up and prosper . And thus the Heathenish Philosopher Plutarch , in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thought likewise concerning his Oracle , telling us , That all Enthusiasme is a mixture of two Motions , the one is impress'd upon the Soul which is Gods Organ , the other ariseth from it ; and therefore he saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All Prophetical Enthusiasme , like as also that which is Amatorious , doth make use of the subject facultie , and moves every Recipient according to it's disposition and nature . And thence he thus excuseth the rough and unpolish'd language in which the Oracles were sometime deliver'd , most fitly to our purpose describing Prophetical Inspiration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For neither the voice , nor sound , nor phrase , nor metre is from God , but from Pythia her self ; God only suppeditates the phantasms , and kindles a light in the Soul to signifie future things : For all Enthusiasme is after this manner . Hence was that old saying of Heraclitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the King whose Oracle is at Delphi , neither plainly expresses , nor conceals , but only obscurely intimates by signs . But to conclude this first Particular , I shall add by way of caution , We must not think that we can vary Scripture-expression so securely with retaining the true meaning , except we likewise had as real an understanding of the Sense it self as the Prophets had , over whom God also did so far superintend in their copying forth his Truth , as not to suffer them to swerve from his meaning . And so we have done with that Particular . 2. In the next place , for the better understanding all Prophetical writ , we must observe That there is sometimes a seeming inconsistence in things spoken of , if we shall come to examine them by the strict Logical rules of Method : we must not therefore in the matter of any Prophetical Vision look for a constant Methodical contexture of things carried on in a perpetual coherence . The Prophetical Spirit doth not tie it self to these Rules of Art , or thus knit up its Dictates Systematically , fitly framing one piece or member into a combination with the rest , as it were with the joints and sinews of Method : For this indeed would rather argue an humane and artificial contrivance then any Inspiration , which as it must beget a Transportation in the Mind , so it must spend it self in such Abrupt kind of Revelations as may argue indeed the Prophet to have been inspired . And therefore Tully lib. 2. de Divinat . judiciously excepts against the Authenticalness of those Verses of the Sibylls which he met with in his time , ( and which were the same perhaps with those we now have ) because of those Acrosticks and some other things which argued an elaborate artifice , and an affected diligence of the Writer , and so indeed non furentis erant , sed adhibentis diligentiam , as he speaks . Lumen Propheticum est lumen abruptum , as was well noted anciently by the Jews . And therefore the Masters of Jewish Tradition have laid down this Maxime , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Non est prius & posterius in Lege , We must not seek for any Methodical concatenation of things in the Law , or indeed in any other part of Prophetical writ ; it being a most usual thing with them many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to knit the Beginning and End of Time together . Nescit tarda molimina Spiritûs Sancti gratia , is true also of the Grace or Gift of Prophesie . We find no curious Transitions , nor true dependence many times of one thing upon another ; but things of very different natures , and that were cast into periods of time secluded one from another by vast intervals , all couched together in the same Vision ; as Jerome hath observed in many places , and therefore tells us , Non curae fuit Spiritui prophetali historiae ordinem sequi . And thus he takes notice in Daniel 11. 2. that whereas there were Thirteen Kings between Cyrus and Alexander the Great , the Prophet speaks of but Four , skipping over the rest , as if the other Nine had fill'd up no part of the interval . The like he observes upon Jeremy 21. 1. and otherwhere ; as likewise sudden and abrupt Introductions of persons , Mutations of persons , ( Exits and Intrats upon this Prophetical stage being made as it were in an invisible manner ) and Transitions from the voice of one person to another . The Prophetical Spirit though it make no noise and tumult in its motions , yet it is most quick , spanning as it were from the Centre to the Circumference ; it moves most swiftly , though most gently . And thus Philo's observation is true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There must be some kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all Prophesie , as * Philo tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When divine light ariseth upon the Horizon of the Soul of Man , his own humane light sets : It must at least hide it self as a lesser light , as it were by an Occasus Heliacus , under the beams of the greater , and be wholly subject to the irradiations and influences of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he goes on , Therefore the setting of a mans own Discursive facultie and the eclipsing thereof begets an Ecstasis and a divine kind of Mania . 3. The last Rule we shall observe is , That no piece of Prophesie is to be understood of the state of the World to come or the Mundus animarum : For indeed it is altogether impossible to describe that , or to comprehend it in this life . And therefore all divine Revelation in Scripture must concern some state in this world . And so we must understand all those places that treat of a new Heaven and a new Earth , and such like . And so we must understand the new Jerusalem mentioned in the New Testament , in that Prophetical book of the Apocalypse , ch . 21. And thus the Jews were wont universally to understand them , according to that Maxime we now speak of ascribed to R. Jochanan in Massec . Berac . c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Prophets prophesied to the daies of the Messiah ; but as for the world to come , Eye hath not seen it . So they constantly expound that passage in Esay 64. 4. Since the beginning of the world Men have not heard , nor perceived by the Eare , neither hath the Eye seen , O God , besides thee , what he hath prepared for him that waiteth for him . And according to this Aphorisme our Saviour seems to speak , when he saies , All the Prophets and the Law prophesied until John , Mat. 11. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. They prophesied to or for that Dispensation which was to begin with John , who lived in the time of the twilight as it were between the Law and the Gospel . They prophesied of those things which should be accomplished within the period of Gospel-Dispensation which was usher'd in by John. As for the state of Blessedness in Heaven , it is major Mente humanâ , much more is it major Phantasia . But of this in part heretofore . An Advertisement . THE Reader may remember That our Author in the beginning of his Treatise of the Immortality of the Soul , propounded these Three great Principles of Religion to be discoursed of ; 1. The Immortalitie of the Soul , 2. The Existence and Nature of God , 3. The Communication of God to Mankind through Christ. And having spoken largely to the Two former Principles of Natural Theology , he thought it fit ( as a Preparation to the Third , which imports the Revelation of the Gospel ) to speak something concerning Prophesie , the way whereby Revealed Truth is dispensed to us . Of this he intended to treat but a little ( they are his words in the beginning of the Treatise of Prophesie ) and then pass on to the Third and Last part , viz. Those Principles of Revealed Truth which tend most of all to advance and cherish true and real Piety . But in his discoursing of Prophesie so many considerable Enquiries offered themselves to his thoughts , that by that time he had finished this Discourse ( designed at first only as a Preface ) his Office of being Dean and Catechist in the Colledge did expire . Thus far had the Author proceeded in that year of his Office : and it was not long after that Bodily distempers and weaknesses began more violently to seize upon him , which the Summer following put a Period to his life here ; ( a life so every way beneficial to those who had the happiness to converse with him . ) Sic multis ille bonis flebilis occidit . Thus he who designed to speak of God's Communication of Himself to Mankind through Christ , was taken up by God into a more inward and immediate participation of Himself in Blessedness . Had he liv'd and had health to have finish'd the remaining part of his designed Method , the Reader may easily conceive what a Valuable piece that Discourse would have been . Yet that he may not altogether want the Authors labours upon such an Argument , I thought good in the next place to adjoine a Discourse of the like importance and nature , ( delivered heretofore by the Author in some Chappel-Exercises ) from which I shall not detain the Reader by any more of Preface . A DISCOURSE Treating Of LEGAL Righteousness , EVANGELICAL Righteousness , Or The Righteousness of FAITH ; The Difference between the LAW and the GOSPEL , OLD and NEW COVENANT ; JUSTIFICATION and DIVINE ACCEPTANCE ; The CONVEIGHANCE of the EVANGELICAL Righteousness to us by FAITH . Except your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdome of heaven . Matth. 5. 20. Having a form of Godliness , but denying the Power thereof . 2 Tim. 3. 5. For the Law made nothing perfect , but the bringing in of a better hope did . Heb. 7. 19. B. Macarius in Homil. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Discourse Of LEGAL Righteousness , and of The Righteousness of FAITH , &c. Rom. 9. 31 , 32. But Israel which followed after the Law of righteousness , hath not attained to the Law of righteousness : Wherefore ? Because they sought it not by Faith , but as it were by the works of the Law. CHAP. I. The Introduction , shewing What it is to have a right Knowledge of Divine Truth , and What it is that is either Availeable or Prejudicial to the true Christian Knowledge and Life . THE Doctrine of Christian Religion propounded to us by our Saviour and his Apostles , is set forth with so much simplicity , and yet with so much repugnancy to that degenerate Genius and Spirit that rules in the hearts and lives of Men , that we may truly say of it , it is both the Easiest and the Hardest thing : it is a Revelation wrapt up in a Complication of mysteries , like that Book of the Apocalypse , which both unfolds and hides those great Arcana that it treats of ; or as Plato sometimes chose so to explain the secrets of his Metaphysical or Theological Philosophy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he that read might not be able to understand , except he were a Son of Wisdome , and had been train'd up in the knowledge of it . The Principles of True Religion are all in themselves plain and easie , deliver'd in the most familiar way , so that he that runs may read them ; they are all so clear and perspicuous , that they need no Key of Analytical demonstration to unlock them : the Scripture being written doctis pariter & indoctis , and yet it is Wisdome in a mystery which the Princes of this world understand not ; a sealed Book which the greatest Sophies may be most unacquainted with : it is like that Pillar of Fire and of a Cloud that parted between the Israelites and the Egyptians , giving a clear and comfortable light to all those that are under the manuduction and guidance thereof , but being full of darkness and obscurity to those that rebell against it . Divine Truth is not to be discerned so much in a mans Brain , as in his Heart . Divine wisdome is a Tree of life to them that find her , and it is only Life that can feelingly converse with Life . All the thin Speculations and subtilest Discourses of Philosophy cannot so well unfold or define any Sensible Object , nor tell any one so well what it is , as his own naked Sense will doe . There is a Divine and Spiritual sense which only is able to converse internally with the life and soul of Divine Truth , as mixing and uniting it self with it ; while vulgar Minds behold only the body and out-side of it . Though in it self it be most intelligible , and such that mans Mind may most easily apprehend ; yet there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Hebrew writers call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) incrustamentum immunditiei upon all corrupt Minds , which hinders the lively taste and relish of it . This is that thick and palpable Darkness which cannot comprehend that divine Light that shines in the Minds and Understandings of all men , but makes them to deny that very Truth which they seem to entertain . The World through wisdome ( as the Apostle speaks ) knew not God. Those great Disputers of this world were too full of nice and empty Speculations to know him who is only to be discerned by a pacate , humble and self-denying mind : their Curiosity served rather to dazzle their Eyes then to enlighten them ; while they rather proudly braved themselves in their knowledge of the Deity , then humbly subjected their own Souls to a complyance with it ; making the Divinity nothing else but as it were a flattering Glass that might reflect and set off to them the beauty of their own Wit and Parts the better : and while they seemed to converse with God himself , they rather amorously courted their own Image in him , and fell into love with their own Shape . Therefore the best acquaintance with Religion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a knowledge taught by God : it is a Light that descends from Heaven which is only able to guide and conduct the souls of men to Heaven from whence it comes . The Jewish Doctors use to put it among the fundamental Articles of their Religion , That their Law was from heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I am sure we may much rather reckon it amongst the Principles of our Christian Religion in an higher way , That it is an Influx from God upon the Minds of good men . And this is the great designe and plot of the Gospel , to open and unfold to us the true way of recourse to God ; a Contrivance for the uniting the Souls of men to him , and the deriving a participation of God to men , to bring in Everlasting righteousness , and to establish the true Tabernacle of God in the Spirits of men , which was done in a Typical and Emblematical way under the Law. And herein consists the main preeminence which the Gospel hath above the Law , in that it so clearly unfolds the Way and Method of Uniting humane nature to Divinity ; which the Apostle seems mainly to aim at in these words , But Israel which followed after the Law of righteousness , &c. CHAP. II. An Enquiry into that Jewish Notion of a Legal Righteousness , which is opposed by S. Paul. That their notion of it was such as this , viz. That the Law externally dispensed to them ( though it were , as a Dead letter , merely without them ) and conjoined with the power of their own Free-will , was sufficient to procure them Acceptance with God , and to acquire Merit enough to purchase Eternal Life , Perfection and Happiness . That this their Notion had these two Grounds ; First , An Opinion of their own Self-sufficiency , and that their Free-will was so absolute and perfect , as that they needed not that God should doe any thing for them but only furnish them with some Law to exercise this Innate power about . That they asserted such a Freedom of Will as might be to them a Foundation of Merit . FOR the unfolding whereof , we shall endeavour to search out , First , What the Jewish Notion of a Legal righteousness was , which the Apostle here condemns . Secondly , What that Evangelical righteousness , or Righteousness of Faith , is , which he endeavours to establish in the room of it . For the First , That which the Apostle here blames the Jews for , seems to be indeed nothing else but an Epitome or Compendium of all that which he otherwhere disputes against them for : which is not merely and barely concerning the Formal notion of Justification , as some may think , viz. Whether the Formal notion of it respects only Faith , or Works in the Person justified , ( though there may be a respect to that also ) it is not merely a subtile School-controversie which he seems to handle ; but it is of a greater latitude ; It is indeed concerning the whole Way of Life and Happiness , and the proper scope of restoring Mankind to Perfection and Union with the Deity , which the Jews expected by virtue of that Systeme and Pandect of Laws which were delivered upon Mount Sinai , augmented and enlarged by the Gemara of their own Traditions . Which that we may the better understand , perhaps it may not be amiss a little to traverse the Writings of their most approved ancient Authors , that so finding out their constant received opinions concerning their Law and the Works thereof , we may the better and more fully understand what S. Paul and the other Apostles aim at in their disputes against them . The Jewish notion generally of the Law is this ; That in that Model of life contained in that Body of Laws , distinguished ordinarily into Moral , Judicial & Ceremonial , was comprised the whole Method of raising Man to his perfection ; and that they having only this Book of Laws without them , to converse with , needed nothing else to procure Eternal life , Perfection and Happiness : as if this had been the only means God had for the saving of Men and making them happy , to set before them in an External way a Volume of Laws , Statutes and Ordinances , and so to leave them to work out and purchase to themselves Eternal life in the observance of them . Now this General notion of theirs we shall unfold in 2 Particulars . First , as a Foundation of all the rest , They took up this as an Hypothesis or common Principle , That Mankind had such an absolute and perfect Free-will , and such a sufficient power from within himself to determine himself to Vertue and Goodness , as that he only needed some Law as the Matter or Object to exercise this Innate power about ; and therefore needed not that God should doe any thing more for him then merely to acquaint him with his Divine will and pleasure . And for this we have Maimonides speaking very fully and magisterially , That this was one of their Radices fidei or Articles of their Faith , and one main Foundation upon which the Law stood . His words are these in Halacah teshubah or Treatise of Repentance , Chap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Power of Free-will is given to every man to determine himself ( if he will ) to that which is good , and to be good ; or to determine himself to that which is evil , and to be wicked , ( if he will. ) Both are in his power , according to what is written in the Law , Behold , Man is become as one of us , to know good and evil : that is to say , Behold this sort of Creature , Man , is alone ( and there is not a Second like to Man ) in this , viz. That Man from himself by his own proper knowledge and power knowes good and evil , and does what pleaseth him in an uncontrollable way , so as none can hinder him as to the doing of either good or evil . And a little after he thus interprets those words in the Lamentations , of the repenting Church , ch . 3. 40. Let us search and try our waies , and turn unto the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Seeing that we who are endued with the power of Free-will , have most wittingly and freely committed all our transgressions ; it is meet and becoming that we should convert our selves by repentance , and forsake all our iniquities , forasmuch as this also is in our power : This is the importance of those words , Let us search and try our ways , and turn unto the Lord. And this is a great Fundamental , the very Pillar of the Law and Precept , according to what is written Deuter. 30. See , I have set before thee this day life and death , good and evil . Thus we see Maimonides , who was well vers'd in the ancientest Jewish learning , and in high esteem among all the Jews , is pleased to reckon this as a main Principle and Foundation upon which that Law stood ; as indeed it must needs be , if Life and Perfection might be acquired by virtue of those Legal precepts which had only an External administration , being set before their External Senses , and promulged to their Eares as the Statute-laws of any other Common-wealth use to be . Which was the very notion that they themselves had of these Laws . And therefore in Breshith Rabba ( a very ancient Writing ) the Jewish Doctors taking notice of that passage in the Canticles , Let him kiss m with the kisses of his mouth , they thus gloss upon it ; At the time of the giving of the Law , the Congregation of Israel desired that Moses might speak to them , they being not able to heare the words of God himself : and while he spake , they heard , and hearing forgat ; and thereupon moved this debate among themselves , What is this Moses , a man of flesh and blood ? and what is his law , that we so soon learn , and so soon forget it ? O that God would kiss us with the kisses of his mouth ! that is , in their sense , that God would teach them in a more vital and internal way . And then ( as they goe on ) Moses makes this answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this could not be then : But it should so come to pass in the time to come , in the daies of the Messiah , when the Law should be written in their hearts , as it is said , Jer. 31. I will write it in their hearts . By this we may see how necessarie it was for the Jews , that they might be consistent to their grand Principle of obtaining Life and Perfection by this dead letter and a thing merely without themselves , ( as not being radicated in the vital powers of their own Souls ) to establish such a power of Free-will as might be able uncontrollably to entertain it , and so readily by its own Strength perform all the dictates of it . And that Maimonides was not the first of the Jewish writers who expound that passage Gen. 3. [ Behold , man is become like one of us , to know good and evil ] of Free-will , may appear from the several Chaldee Paraphrasts upon it , which seem very much to intimate that Sense . Which by the way , ( though I cannot allow all that which the Jews deduce from it ) I think is not without something of Truth , viz. That that Liberty which is founded in Reason , and which Mankind only in this lower world hath above other Creatures , may be there also meant . But whatever it is , I am sure the Jewish Commentators upon that place generally follow the rigid sense of Maimonides . To this purpose R. Bechai , a man of no small learning both in the Talmudick and Cabalistical doctrine of the Jews , tells us , That upon Adam's first transgression , that grand Liberty of Indifferency equally to Good or Evil began first to discover it self ; whereas before that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Intellect and wholy Spiritual , ( as that common Cabalistical Notion was ) being from within only determined to that which was Good. But I shall at large relate his words , because of their pertinency and usefulness in the Matter now in hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Adam before his sin , acted from a necessity of Nature , and all his actions were nothing else but the issues of pure and perfect Understanding . Even as the Angels of God , being nothing else but Intelligences , put forth nothing else but acts of intelligence ; just so was Man before he sinned , and did eat of the Tree of Knowledg of good and evil : But after this transgression , he had the power of Election and Free-will , whereby he was able to will good or evil . And a little after glossing on those words Gen. 3. 7. [ And the eyes of them both were opened ] he addeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They derived the power of Free-will from the Tree of Knowledge of Good and Evil : And now they became endued with this power of determining themselves to Good or Evil ; and this Property is divine , and in some respect a good Property . So that according to the mind of our Author , the First original & pedigree of Free-will is to be derived not so much from the Aera of Creation , as from that after - Epocha of Mans transgression or Eating of the forbidden fruit : so that the Indifferency of mans Will to Good or Evil , and a Power to determine himself freely to either , did then first of all unfold it self ; whereas before he conversed like a pure Intelligence with its First cause , without any propension at all to Material things , being determined like a proper natural Agent solely to that which is good : and these Propensions arising upon the First transgression to Material things ( which they supposed to be in mens power either so to correct and castigate as to prevent any sin in them , or else to pursue in a way of vice ) are , if not the Form and Essence , yet at least the Original and Root of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they speak so much of . But of this in another place . All this we have further confirmed out of Nachmanides , an Author sufficiently versed in all Matters concerning the Jewish Religion . His words are these in his Comment upon Deut. 30. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the time of the Creation Man had a power of Free-Will within him to do Good or Evil according to his own choice , as also through the whole time of the Law ; that so he might be capable of Merit in freely chusing what is Good , and of Punishment in electing what is Evil. Wherein that he tells us that this Free-will hath continued ever since the Creation , we must not understand rigidly the very moment of mans Creation , but that Epocha taken with some latitude , so that it may include the time of mans First transgression : for he after suggests thus much , That before the First Sin Adam's power to Good was a mere Natural power without any such Indifferency to Evil ; and therefore he makes that State of Adam the Model and platform of future perfection which the most ancient Jewish Authors seem to expect in the time of their Messiah , which he expresseth in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He shall not covet nor desire ( after a Sensitive manner , ) but Man shall return in the times of the Messiah to that Primitive State he was in before the sin of the First man , who naturally did whatsoever was good , neither was there any thing and its contrary then in his choice . Upon which Ground he afterwards concludes , That in those times of the Messiah there shall neither be Merit nor Demerit , because there shall be no Free-will , which is the alone Mother and Nurse of both of them : But in the mean while , That Good or Evil are to men ( that I may phrase it in the language of the Stoick ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . none prejudicing or in the least degree hindering the exercise of this Liberty , neither from within nor from without , none either in Heaven or in Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thus the same Nachmanides expounds that solemn Attestation , Deut. 30. 19. wherein Heaven and Earth are called to witness That that day Life and Death were set before them ; as if God himself had now established such a Monarchical power in man which Heaven and Earth should be in league withall and faithfull to . Hereupon R. Saadia Gaon ( so call'd by way of Eminency ) doubts not to tell us that the common sense of all the Jewish Doctors was , That this Liberty to good or evil was such an Absolute kind of authority established in a mans soul , that it was in a sort Independent upon God himself ; this being , as he saith ( in the book call'd Sepher emunah ) the meaning of that old and vulgar Maxime amongst the Jews , sometimes mentioned in the Talmud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia sunt in manu Coeli ( i. Dei ) excepto timore Dei. I am not ignorant there is another Axiome of the Jews as common , which may seem partly to cross this and what hitherto hath been spoken , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meaning of which is this , That assistence is perpetually afforded to all endeavours both of Sanctity and Impiety . But Maimonides hath somewhere told us ( and , as I remember , in his Sepher Hamedang ) how they mince the matter , and mean nothing else by it but this , That when men endeavour after the performance of the Law , God in a way of providence furnisheth them with External matter and means , giving them peace and riches and other outward accommodations , whereby they might have advantage and opportunity to perform all that good which their own Free-will determines them to : whereas Wicked men find the like help of External matter and means for promoting and accomplishing their wicked and ungodly designes . Thus we see how the Jews , that they might lay a Foundation of Merit , and build up the stately and magnificent fabrick of their Happiness upon the sandy Foundation of a dead Letter without them , endeavour to strengthen it by as weak a Rampart of their own Self-sufficiency and the Power of their own Free-will able ( as they vainly imagined ) to perform all Righteousness , as being adequate and commensurate to the whole Law of God in its most Extensive and Comprehensive sense and meaning ; rather looking upon the Fall of man as the Rise of that Giant-like Free-will whereby they were enabled to bear up themselves against Heaven it self , as being a great Accessory to their happiness ( rather then prejudicial to it ) through the access of that multitude of divine Laws which were given to them ; as we shall see afterwards . And so they reckoned upon a more Triumphant and Illustrious kind of Happiness victoriously to be atchieved by the Merit of their own works , then that Beggerly kind of Happiness ( as they seem to look upon it ) which cometh like an Alms from Divine bounty . Accordingly they affirm That Happiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Reward is farr greater and much more magnificent then that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Mercy . CHAP. III. The Second ground of the Jewish Notion of a Legal Righteousness , viz. That the Law deliver'd to them on Mount Sinai was a sufficient Dispensation from God , and all that needed to be done by him to bring them to Perfection and Happiness : and That the Scope of their Law was nothing but to afford them several ways and means of Merit . The Opinion of the Jewish Writers concerning Merit and the Reward due to the Works of the Law. Their distinguishing of men in order to Merit and Demerit into three sorts , viz. Perfectly righteous , Perfectly wicked , and a Middle sort betwixt these . The Mercenary and Low Spirit of the Jewish Religion . An account of what the Cabbalists held in this Point of Legal Righteousness . THE Second Ground of that Jewish Notion of a Legal Righteousness is this , That the Law delivered to them upon Mount Sinai was a sufficient Dispensation from God , and all that needed to be done by him for the advancing of them to a State of Perfection and Blessedness ; and That the proper Scope and End of their Law was nothing but to afford them several waies and means of Merit . Which is expresly delivered in the * Mishnah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The meaning whereof is this , That therefore the precepts of the Law were so many in number , that so they might single out where they pleased , and in exercising themselves therein procure Eternal life ; as Obadias de Bartenora expounds it , That whosoever shall perform any one of the 613 Precepts of the Law ( for so many they make in number ) without any worldly respects , for love of the Precept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold , this man shall merit thereby everlasting life . For indeed they supposed a Reward due to the performance of every Precept , which Reward they supposed to be encreased according to the secret estimation which God himself hath of any Precept , as we find suggested in the Mishnah , in the Book Pirke avoth , in the words of the famous R. Jehuda , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be carefull to observe the lesser Precept as well as the greater , because thou knowest not the Reward that shall be given to the observation of the Precepts . Here we must take notice that this was a great debate among the Jews , which Precepts they were that had the greatest Reward due to the performance of them ; in which controversie Maimonides in his Comment upon this place thus resolves us , That the measure of the Reward that was annex'd to the Negative Precepts might be collected from the measure of the Punishments that were consequent upon the breach of them . But this knot could not be so well solved in reference to the Affirmative Precepts , because the Punishments annex'd to the breach of them were more rarely defined in the Law : accordingly he expresseth himself to this sense , As for the Affirmative Precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not express'd what Reward is due to every one of them ; and all for this end , that we may not know which Precept is most necessary to be observed , and which Precept is of less necessity and importance . And a little after he tells us that for this reason their Wise men said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Qui operam dat praecepto , liber est à praecepto ; which he expounds to this sense , That whosoever shall exercise himself about any one Precept , ought without haesitation or dispute to continue in the performance of it , as being in the mean while freed from minding any other . For if God had declared which Precepts himself had most valued and settled the greatest revenue of happiness upon , then other Precepts would have been less minded ; and any one that should have busied himself in a Precept of a lower nature , would presently have left that , when opportunity should have been offered of performing a higher . And hence we have also another Talmudical Canon for the performing of Precepts , of the same nature with the former quoted by our foresaid Author , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not lawfull to skip over Precepts , that is , as he expounds it , When a man is about to observe one Precept , he may not skip over and relinquish that , that so he might apply himself to the observation of another . And thus , as the performance of any Precept hath a certain Reward annex'd to it ; so the Measure of the Reward they suppose to be encreased according to the Number of those Precepts which they observe , as it is defined by R. Tarphon in the foresaid Mishnah , c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If thou hast been much in the study of the Law , thou shalt be rewarded much : For faithfull is thy Lord & Master , who will render to thee a Reward proportionable to thy Work. And a little before we have the same thing in the words of another of their Masters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Qui multiplicat legem , multiplicat vitam . And lest they should not yet be liberal enough of God's cost , they are also pleased to distribute Rewards to any Israelite that shall abstain from the breach of a Precept ; for so we find it in the Mishnah l. Kiddushin Whosoever keeps himself from the breach of a Precept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall receive the Reward as if he had kept the Precept . But this which hath been said concerning the performance of any one Precept , must be understood with this Caution , That the performance of such a Precept be a continued thing , so as that it may compound and collect the performance of many good works into it self ; otherwise the single performance of any one Precept is only available , according to the sense of the Talmudical Masters , to cast the scale , when a mans Good works and Evil works equally balance one another , as Maimonides telleth us in his Comment upon the forenamed Mishnah l. Kidd . cap. 1. Sect. 10. where the words of the Jewish Doctors are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that observes any one Precept , it shall be well with him , and his days shall be prolonged , and he shall possess the Earth : But he that observes not any one Precept , it shall not be well with him , nor shall his days be prolonged , nor shall he inherit the Earth . Which words are thus expounded by Maimonides , He that observes any one Precept , &c. that is , so as that by the addition of this work to his other good works , his good works over-weigh his evil works , and his merits preponderate his demerits . For the better understanding whereof we must know , That the Jewish Doctors are wont to distinguish of Three sorts of Men , which are thus ranked by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men perfectly righteous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men perfectly wicked , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a middle sort of men betwixt them . Those they are wont to call perfectly righteous , who had no transgression or demerits that might be counted fit to be put into the balance against their Merits ; and those they call'd simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous , whose Merits outweighed their demerits : Whereas on the other side the perfectly wicked in their sense were such as had no Merits at all ; and those simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked , whose demerits made the weightiest scale : And the Middle sort were such as their good deeds and evil deeds equally balanced one another . Of this First sort of Men , viz. the perfectly righteous , they supposed there might be many ; and such the Pharisees seem to have been in their own esteem , in our Saviours time . And according to this Notion our Saviour may seem to have shaped his answer to that Young man in the Gospel , who asked him , What shall I doe to inherit eternal life ? To which our Saviour answers , Keep the Commandements : which our Saviour propounds to him in so great a latitude , as thereby to take him off from his self-conceit , and that he might be convinced upon reflexion on himself , that he had fallen short of Eternal life , in failing of a due performance of the Divine law . But he insisting upon his own Merit in this respect , enquires of our Saviour whether there be yet any thing wanting to make him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one perfectly righteous . To this our Saviour replies , * If thou wilt be perfect , go and sell that thou hast , &c. The meaning of which Reply may , as I conceive , be this , to convince him of his imperfect Obedience to , and compliance with , the law of God , from his over-eager love of this world . But secondly , for the Medii , or those that were in the middle rank of men , the Jewish Doctors had divers Rules , as , 1. In case a mans Evil works and Good were equal , the addition of one either way might determine them to Eternal life or misery . 2. That in case a mans Evil works should preponderate and weigh down his Good , yet he may cast the scale by Repentance , if he will ; or in the other world by chastisements and punishments he may make expiation for them . These & the like ways they have found out , lest any of their fraternity should miscarry . To all which we must take in this Caution which they are pleased to deliver to us , viz. That Mens Works have their different weight ; some Good works being so weighty that they may weigh in the balance against many Evil works , and vice versâ . All which we shall find largely set down by R. Albo , l. de fundament is fidei ; and partly by R. Saadia : but especially by Maimonides in his Treatise of Repentance , chap. 3. who also tells us of other Expedients provided by their Law for the securing of Merit and Happiness , which I shall not here mention . And indeed in fine they have found out so many artifices to entail a Legal righteousness and Eternal happiness upon all the Israelites , that ( if it be possible ) none might be left out of Heaven : as may partly appear by that Question captiously proposed to our Saviour , Master , are there few that shall be saved ? whereby they expected to ensnare him , they themselves holding a General Salvation of all the Jews by virtue of the Law , however their wickedness might abound . Which we find expresly set down by Maimonides in the fore-named place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All wicked ones whose Evil deeds exceed their Good deeds , shall be judged according to the Measure of their Evil deeds so exceeding ; and afterwards they shall have a portion in the World to come ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that all Israelites have a portion in the World to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this nowithstanding their Sins . Now that Maxime of theirs , All Israelites have a portion in the world to come , is taken out of the Mishnah l. Sanhedr . c. 11. where it is put down as the most Authentick opinion of the Jewish Doctors ; only some Few there are there recited who are excepted from this happiness ; otherwise their greatest Malefactors are not excepted from it : for so Obadias de Bartenora unfoldeth their meaning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even such as are judged by the great Synedrium worthy of death for their wickednesse , these have a portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come . I know here that the Notion of The World to come is differently represented by Nachmanides and Maimonides , and their followers . But whether Maimonides his sect or the other prevail in this point , it is not much material as to our present business , seeing both sides conclude that this Seculum futurum , or World to come , points out such a state of happiness , as should not revolve or slide back again into Misery . And by the way we may observe what a Lean and Spiritless Religion this of the Jews was , and how it was nothing else but a Souleless and Liveless form of External performances , which did little or nothing at all reach the Inward man , being nothing but a mere Bodily kind of drudgery and servility : and therefore our Saviour when he modells out Religion to them Matth. 5. he points them out to Something fuller of inward life and spirit , and such a one as might make them Perfect , as their Father in heaven is Perfect . Such dull heavy-spirited Principles as this Talmudical doctrine we have quoted affordeth us , is very like began to possess the Chair in Antigonus his time , who therefore put in this Caution against part of it , That God was not to be served so much upon the account of Merit and for hope of Wages , as out of Love ; though his Disciples Sadoc and Baithus , the founders of the sect of the Sadducees , straining that sober Principle too far , might more strengthen that Mercenary belief amongst the other Doctors which they had before entertained . But before I leave this Argument , it may not be amiss to examine also what the Cabbalistical Jewes thought concerning this matter in hand ; which in summe is this , That the Law delivered upon Mount Sinai was a Device God had to knit and unite the Jews and the Shechinah or Divine presence together . Therefore they are pleased to stile it in the Book Zohar ( which is one of the ancientest monuments we have of the Jewish learning ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Treasures of life . And as if the living God could be united to the Souls of men by such a dead letter as this was , ( as it is stiled by the Apostle , 2 Cor. 3. ) they are pleased to make this External administration the great Vinculum Dei & hominis . And to this purpose R. Simeon ben Jochai ( the Compiler of the fore-quoted Book , which is a mystical Comment upon the Pentateuch ) discourseth upon those words Deut. 30. 20. He is thy life , and the length of thy days , upon which he grounds this Observation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Shechinah or Divine Presence is no where established but by the Mediation of the Law : and a little after he thus magnifies the study of the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Whosoever doth exercise himself in the Law , doth merit the possession of the upper inheritance which is in the holy kingdome above ; and doth also merit the possession of an inheritance here below in this World. Where by the way we may take notice that the ancient Jews looked upon the Inheritances of the land of Canaan as being Typical and significative of an higher inheritance in the kingdome of heaven ; both which they supposed to be the due rewards of mens works : and therefore they talk so much in the same place of Guardian Angels which are continually passing to and fro between Heaven and Earth , as the Heralds and Messengers of Mens good works to God in Heaven . And further upon those words in Levit. 18. 5. Ye shall keep my statutes and judgments ; which if a man doe , he shall live in them , he tells us , That the portion of Israel is meritorious , because that the Holy Blessed One delighteth in them above all the Idolatrous Nations ; and out of his favour and goodness to them gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the laws of Truth , and planted amongst them the Tree of life ; and the Schechinah was with them . Now what doth all this signifie ? Thus much , That since the Israelites are signed with the Holy seale in their flesh , they are thereby acknowledged for the Sons of God : as on the contrary , They that are not sealed with this mark in their flesh , are not the Sons of God , but are the children of uncleanness : Wherefore it is not lawful to contract familiarity with them , or to teach them the Words of the Law. Which afterwards is urged further by another of their Masters , Whosoever instructeth any uncircumcised person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though but in the least precepts of the Law , doth the same as if he should destroy the World , and deny the name of the Holy Blessed One. All which plainly amounts to thus much ( as we had before out of the Talmudists , ) That the Law was given unto the Israelites for this purpose , To enrich them with good works , and to augment their Merits , & so to establish the foundations of Life & Blessedness amongst them ; and to make it a Medium of the Union betwixt God and Men , as R. Eliezer in the same Book speaketh of the near Union between these Three , the Holy Blessed One , the Law , and Israel . There is one Passage more in our fore-named Author R. Simeon ben Jochai , at the end of Parashah Jethro , which ( though it be more Mystical then the rest , yet ) may be well worth our observing , as more fully hinting the Perfection of the Law , & setting that forth as an absolute and complete Medium of rendring a man Perfect ; upon which R. Jos. Albo in his third Book de fundament is hath spent two or three Chapters . Thus therefore , as if the Law was the great Magazine and Store-house of Perfection , our foresaid Author there telleth us , That when the Israelites stood upon Mount Sinai , they saw God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eye to eye , or face to face , and understood all Secrets of the Law , and all the arcana superna & inferna , &c. and then he adds , That the same day in which the Israelites stood upon Mount Sinai , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all uncleanness passed away from them , and all their Bodies did shine in brightness like to the Angels of heaven when they put on their bright shining Robes to fit themselves for the Embassy upon which they are sent by God their Lord. And a little after , thus ; And when their uncleanness passed away from them , the bodies of the Israelites became shining and clear without any defilement ; and their Bodies did shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the brightness of the Firmament . And then thus concludeth all , When the Israelites received the Law upon Mount Sinai , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world was then perfum'd with a most aromatick smell , and Heaven and Earth were established , and the Holy Blessed One was known above and below , and he ascended in his glory above all things . By all which Mystical and Allegorical Expressions our Author seems to aim at this main Scope , viz. To set forth the Law as that which of it self was sufficient , without any other Dispensation from God , for the perfecting of those to whom it was dispensed ; and to make them Comprehensours of all Righteousness here and Glory hereafter : Which they are wont to set forth in that transcendent state of Perfection which the Israelites were in at the receiving of the Law ; whence it hath been an ancient Maxime amongst them , In Statione montis Sinai Israelitae erant sicut Angeli ministerii . And thus we have endeavoured to make good that which we first propounded , namely , to shew That the grand Opinion of the Jews concerning the way to Life and Happiness was this , viz. That the Law of God externally dispensed , and only furnished out to them in Tables of Stone and a Parchment-roll , conjoined with the power of their own Free-will , was sufficient both to procure them acceptance with God , and to acquire Merit enough to carry them with spread sails into the Harbour of Eternal rest and blessedness . So that by this time we may see that those Disputes which S. Paul and other Apostles maintain against the Jews touching the Law and Faith , were not merely about that one Question , Whether Justification formally and precisely respects Faith alone ; but were of a much greater latitude . CHAP. IV. The Second Enquiry , Concerning the Evangelical Righteousness or the Righteousness of Faith , and the true difference between the Law and the Gospel , the Old and the New Covenant , as it is laid down by the Apostle Paul. A more General Answer to this enquiry , together with a General observation of the Apostle's main End in opposing Faith to the Works of the Law , viz. To beat down the Jewish proud conceit of Merit . A more particular and Distinct answer to the Enquiry , viz. That the Law or Old Covenant is considered only as an External administration , a dead thing in it self , a Dispensation consisting in an Outward and Written Law of Precepts : But the Gospel or New Covenant is an Internal thing , a Vital Form and Principle of Righteousness in the Souls of men , an Inward manifestation of Divine life , and a living Impression upon the Minds and Spirits of Men. This proved from several Testimonies of Scripture . HAving done with the First Enquiry , we now come to the Second , which was this , What the Evangelical Righteousness or the Righteousness of Faith is which the Apostle sets up against that of the Law , and in what Notion the Law is considered by the Apostle : Which in summe was this , viz. That the Law was the Ministery of death , and in it self an External and Liveless thing , neither could it procure or beget that Divine life and spiritual Form of Godliness in the Souls of men , which God expects from all the heirs of Glory , nor that Glory which is only consequent upon a true Divine life . Whereas on the other side the Gospel is set forth as a mighty Efflux and Emanation of life and spirit freely issuing forth from an Omnipotent source of Grace and Love , as that true God-like vital influence whereby the Divinity derives it self into the Souls of men , enlivening and transforming them into its own likeness , and strongly imprinting upon them a Copy of its own Beauty and Goodness : Like the Spermatical virtue of the Heavens , which spreads it self freely upon this Lower world , and subtily insinuating it self into this benummed feeble earthly Matter , begets life and motion in it . Briefly , It is that whereby God comes to dwell in us , and we in him . But that we may the more distinctly unfold the Difference between That Righteousness which is of the Law , & That which is of Faith , & so the better shew how the Apostle undermines that fabrick of Happiness which the Jews had built up for themselves ; we shall observe First in general , That the main thing which the Apostle endeavours to beat down was , that proud and arrogant conceit which they had of Merit , and to advance against it the notion of the Divine grace and bounty as the only Fountain of all Righteousness and Happiness . For indeed that which all those Jewish notions , which we have before taken notice of , aim principally at , was the advancing of the weakened Powers of Nature into such an height of Perfection as might render them capable of Meriting at Gods hands : and that Perfection which they speak so much of ( as is clear from what hath been said ) was nothing else but a mere sublimation of their own Natural Powers and Principles , performed by the strength of their own Fancies . And therefore these Contractors with Heaven were so pleased to look upon Eternal life as a fair Purchase which they might make for themselves at their own charge ; as if the spring and rise of all were in themselves : their eyes were so much dazled with those foolish fires of Merit and Reward kindled in their own Fancies , that they could not see that light of Divine grace and bounty which shone about them . And this Fastus and swelling pride of theirs ( if I mistake not ) is that which S. Paul principally endeavours to chastise in advancing Faith so much as he doth in opposition to the works of the Law. For which purpose he spends the First and Second Chapters of this Epistle to the Romans in drawing up a charge of such a nature both against Gentiles and Jews , but principally against the Jews , who were the grand Justitiaries , that might make them bethink themselves of imploring Mercy , and of laying aside all plea of Law and Justice ; and so chap. 3. 27. he shuts up all with a severe check to such presumptuous arrogance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Where then is boasting ? This seems then to be the main End which S. Paul every where aims at in opposing Faith to the works of the Law , namely to establish the Foundation of Righteousness and Happiness upon the Free mercy and grace of God : the glorifying and magnifying of which in the real manifestations of it he holds forth upon all occasions , as the designe & plot of the Gospel-administration ; seeing it is impossible for men by any Works which they can perform to satisfie God's Justice for those Sins which they have committed against him , or truly to comply with his Divine will , without his Divine assistance . So that the Method of reconciling men to God , and reducing of straying Souls back again to him , was to be attributed wholy to another Original then that which the Jews imagined . But Secondly , That Righteousness of Faith which the Apostle sets up against the Law , and compares with it , is indeed in its own nature a Vital and Spiritual administration , wherein God converseth with Man ; whereas the Law was merely an External or Dead thing in it self , not able to beget any true Divine life in the Souls of Men. All that Legal Righteousness which the Jews boasted so much of , was but from the Earth , earthly ; consisting merely in External performances , & so falling extremely short of that Internal & God-like frame of Spirit which is necessary for a true conjunction and union of the Souls of Men with God , and making of them capable of true Blessedness . But that we may the more distinctly handle this Argument , we shall endeavour to unfold the true Difference between the Law and the Gospel , as it seems evidently to be laid down every where by S. Paul in his Epistles : and the Difference between them is clearly this , viz. That the Law was merely an External thing , consisting in such Precepts which had only an Outward administration ; but the Gospel is an Internal thing , a Vital Form and Principle seating it self in the Minds and Spirits of Men. And this is the most proper and formal Difference between the Law and Gospel , that the one is considered only as an External administration , and the other as an Internal . And therefore the Apostle 2 Cor. 3. 6 , 7. calls the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ministration of the letter and of death , it being in it self but a dead letter ; as all that which is without a mans Soul must needs be . But on the other side he calls the Gospel ( because of the Intrinsecal and Vital administration thereof in living impressions upon the Souls of men ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ministration of the Spirit , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ministration of righteousness . By which he cannot mean the History of the Gospel , or those Credenda propounded to us to believe ; for this would make the Gospel it self as much an External thing as the Law was , and according to the External administration as much a killing or dead letter as the Law was : and so we see that the preaching of Christ crucified was to the Jews a Stumbling-block , and to the Greeks Foolishness . But indeed he means a Vital efflux from God upon the Souls of men , whereby they are made partakers of Life and Strength from him : and therefore ( ver . 7. ) he thus Exegetically expounds his own meaning of that short description of the Law , namely , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which , I think , may be fitly thus translated , it was a dead ( or liveless ) administration ( for so sometimes by an Hebraisme the Genitive case in regimine is put for the Adjective ) or else an administration of death exhibited in letters , and engraven in tables of Stone : and therefore he tells us ( ver . 6. ) what the Effect of it was in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The letter killeth , as indeed all External precepts which have not a proper vital radication in the Souls of men , whereby they are able to secure them from the transgression of them , must needs doe . Now to this dead or killing letter he opposes ( ver . 8. ) a quickning Spirit , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ministration of the Spirit , which afterwards ( v. 9. ) he expounds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ministration of righteousness , that is , the Evangelical administration . So that the Gospel or Evangelical administration must be an Internal impression , a vivacious and Energetical Spirit and Principle of Righteousness in the Souls of men , whereby they are inwardly enabled to express a real conformity thereto . Upon this Ground the Apostle further pursues the Effects of both these from the 14. verse to the end . By all which the Apostle means to set forth to us How vast a Difference there is between the External manifestations of God in a Law of Commandements , and those Internal appearances of God whereby he discovers the mighty power of his Goodness to the Souls of men . Though the History and outward Communication of the Gospel to us in scriptis , is to be always acknowledged as a special mercy & advantage , and certainly no less Privilege to Christians then it was to the Jews to be the * Depositaries of the Oracles of God : yet it is plain that the Apostle , where he compares the Law and the Gospel , and in other places , doth by the Gospel mean something which is more then a piece of Book-learning , or an Historical Narration of the free love of God in the several contrivances of it for the Redemption of mankind . For if this were all that is meant properly by the Gospel , I see no reason why it should not be counted as weak and impotent a thing , as dead a letter as the Law was , ( as we intimated before ; ) and so there would be no such vast Difference between them as the Apostle asserts there is ; the one being properly an External declaration of Gods will , the other an Internal manifestation of Divine life upon mens Souls : and therefore Gal. 3. 21. he so distinguisheth between this double Dispensation of God , that this Evangelical dispensation is a vital and quickening thing , able to beget a Soul and Form of Divine goodness upon the Souls of men ; which because the Law could not doe , it was laid aside , as being insufficient to restore man to the favour of God , or to make him partaker of his righteousness . If there had been a Law which could have given life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verily Righteousness should have been by the Law ; where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seems to mean the same thing which he meant by it when in his Epistle to the Corinthians he calls the Oeconomy of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ministration of righteousness , or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken among the Jewish writers for acceptance with God , and that Internal form of Righteousness that qualifies the Soul for Eternal life : and so he takes it in a far more large and ample sense then that External righteousness of Justification is : and indeed it seems to express the Just state of those who are renewed by the Spirit of God , and made partakers of that Divine life which is emphatically called the Seed of God. For this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness , which he here speaks of , is the proper result of an enlivening and quickening Law , which is this New Law of the Gospel in opposition to that Old Law which was administred only in scriptis : and therefore this New Law is called in the Epistle to the Hebrews , chap. 8. 6. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the better Covenant , whereas the Old was faulty . In which place this is put down as the Formal difference between the Legal and Evangelical administration , or the Old and New Covenant , That the Old Covenant was only externally promulged and wrapt up as it were in Ink and Parchment , or , as best , engraven upon tables of Stone ; whereas this New Covenant is set forth in living characters imprinted upon the Vital powers of mens Souls , as we have ver . 10 , 11. This is the Covenant that I will make , &c. I will put my Laws into their Minds , and write them in their Hearts : and therefore the Old Covenant is v. 7. said not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unblamable or faultless thing , because it was not able to keep off trangressions , or hinder the violation of it self , no more then an Inscription upon some Pillar or Monument is able to inspire life into those that read it and converse with it : the Old Law or Covenant being in this respect no other then all other Civil Constitutions are , which receive their efficacy merely from the willing compliance of mens Minds with them , so that they must be enlivened by the Subject that receivs them , being dead things in themselves . But the Evangelical or New Law is such a thing as is an Efflux of life and power from God himself the Original thereof , & produceth life wheresoever it comes . And to this double Dispensation , viz. of Law and Gospel , doth S. Paul clearly refer 2 Cor. 3. 3. You are the Epistle of Christ , ministred by us , written not with ink , but with the Spirit of the living God , not in tables of Stone : which last words are a plain Gloss upon that mundane kind of administring the Law in a mere External way , to which he opposeth the Gospel . And this Argument he further pursues in the 7 and 8 chapters of the Epistle to the Romans , in which last chap. v. 2. he stiles the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of the spirit of life , which was able to destroy the power of Sin , and to introduce such a spiritual and heavenly frame of Soul into men , as whereby they might be enabled to express a chearfull compliance with the Law of God , and demonstrate a true heavenly conversation and God-like life in this world . We read in Iamblichus and others , of the many preparatory Experiments used by Pythagoras to try his Scholars whether they were fit to receive the more sublime and sacred pieces of his Philosophy ; and that he was wont to communicate these only to Souls in a due degree purified and prepared for such doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what did all this signifie but only this , that he might by all these Methods work and mold the Minds of his Hearers into such a fit Temper , as that he might the better stamp the Seal of his more Divine Doctrine upon them , and that his Discourses to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of things just and lovely and good , might be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and really in the Soul , that I may use Plato's words in his Phaedrus , where he commends the Impressions of Truth which are made upon mens Souls above all outward Writings , which he therefore compares to dead pictures . By this we see what the wisest and best Philosophers thought of this Internal writing ; But it peculiarly belongs to God to write the Laws of Goodness in the Tables of mens hearts . All the outward Teachings of men are but dead things in themselves . But God's imprinting his Mind and Will upon mens hearts is properly that which is called the Teaching of God , and then they become living Laws written in the living Tables of mens Hearts fitted to receive and retain Divine impressions . I shall only adde that speech of a * Chymist not impertinent in this place , Non tam discendo quàm patiendo divina perficitur Mens humana . And that we may come a little nearer to these words upon which all this present Discourse is built , this seems to be the Scope of his argument in this place , where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law of righteousness may fairly be parallel'd with that which before he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the spirit , and which he therefore calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness of faith , because it is received from God in a way of believing . For I cannot easily think that he should mean nothing else in this place but merely the Righteousness of Justification , as some would perswade us , but rather that his Sense is much more comprehensive , so as to include the state of Gospel-dispensation , which includes not only Pardon of sins , but an Inward spirit of Love , Power , and of a sound Mind , as he expresseth it 2 Tim. 1. 7. And this he thus opposeth to the Law , Rom. 10. 6 , &c. But the Righteousness of Faith speaketh on this wise ; Say not in thy heart , Who shall ascend into heaven ? &c. or , Who shall descend into the deep ? But what saith it ? The Word is nigh thee , even in thy mouth , and in thy heart , that is , the word of faith which we preach . In which words Cunaeus in his De Repub. Hebr. would have us to understand some Cabbala or Tradition amongst the Jews for this meaning of that place , Deut. 30. 12. from which these words are borrowed , which as they there stand , seem not to carry that Evangelical sense which here S. Paul expounds them into ; though yet Cunaeus hath not given us any reason for this opinion of his . But indeed the Jewish writers generally , who were acquainted with the principles of the Cabbala , commenting upon that place do wholly refer it to the Times of the Messiah , making it parallel with that place of Jeremy which defines the New Covenant to be a writing of the Law of God in mens hearts . And thus that Life and Salvation that results from the Righteousness of Faith is all , as Faith it self is , deriving from God gratuitously dispensing himself to the Minds of men : Whereas if Life could have been by the Law , it s Original and Principal must have been resolved into men themselves who must have acted that dead matter without them , and have produced that Virtue and Energy in it , by their exercising themselves therein , which of it self it had not ; as the Observance of any Law enables that Law it self to dispense that Reward which is due to the observance of it : and therefore the Righteousness of the Law was so defin'd , that he that did those things should live in them . And thus the New Testament every where seems to present to us this twofold Dispensation or Oeconomy , the one consisting in an External and written law of Precepts , the other in Inward life and power . Which S. Austin hath well pursued in his Book de Litera & Spiritu , from whom Aquinas ( who endeavours to tread in his foot-steps ) seems to have taken first of all an occasion of moving that Question , Utrum Lex nova sit lex scripta , vel lex indita ; and thus resolves it , That the New Law or Gospel is not properly lex scripta , as the Old was , but Lex indita : and that the Old Law is foris scripta , the other intus scripta , written in the tables of the Heart . Now from all this we may easily apprehend how much the Righteousness of the Gospel transcends that of the Law , in that it hath indeed a true command over the inward man which it acts and informs ; whereas the Law by all its menaces and punishments could only compell men to an External observance of it in the outward man ; as the Schoolmen have well observed , Lex vetus ligat manum , Lex nova ligat animum . And herein S. Paul every where magnifies this Dispensation of the free mercy & grace of God , as being the only soveraign remedy against all the inward radicated maladies of sin and corruption , as that Panacea or Balsamum vitae which is the universal restaurative of decayed & impotent Nature . So he tells us Rom. 6. Sin shall not have dominion , because we are not under the law , but under grace . And this is that which made him so much extol his acquaintance with Christ in the Dispensation of grace , and to despise all things as loss , Philip. 3. where among his other Jewish privileges having reckoned up his blamelesness in all points touching the Law , he undervalues them all , and counts all but loss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the excellency of the knowledg of Christ Jesus . In which place the Apostle doth not mean to disparage a real inward righteousness and the strict observance of the Law ; but his meaning is to shew how poor and worthless a thing all Outward observances of the Law are in comparison of a true Internal conformity to Christ in the renovation of the Mind and Soul according to his Image and likeness ; as is manifest from v. 9 , 10. &c. in which he thus delivers his own meaning of that knowledge of Christ which he so much extoll'd , very emphatically , That I may be found in him , not having mine own righteousness which is of the Law , but that which is through the faith of Christ , the righteousness which is of God by faith . Where by the way we may further take notice what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the righteousness of faith and the righteousness of God ( which we have already spoke much of ) is according to his own true meaning , as he expounds himself , viz. a Christ-like Nature in a mans Soul , or Christ appearing in the Minds of men by the mighty power of his Divine Spirit , and thereby deriving a true participation of himself to them : so we have it v. 10. That I may know the power of his resurrection , and the fellowship of his sufferings , being made conformable unto his death . And thus Christ and Moses are opposed , as Christ is the Dispenser of Grace and Truth , of Gods free and gratuitous bounty , of Life and Substance : whereas Moses was but the Minister of the Law , of Rites and Shadows . But it may perhaps be questioned whether the same Internal dispensation of God was not as well under the Law , as since our Saviour's coming , and so consequently that the Jews were equally partakers thereof ; and so it could be no new thing to them . To all which I might reply , That this Dispensation of grace was then a more Mystical thing , and not so manifested to the world as it hath been since our Saviours coming . Secondly , This dispensation of Free grace was not that which properly belonged to the Nation of the Jews , but only a Type and shadow of it . For the fuller understanding of which and all that hath been spoken , we must know , That before our Saviour's coming the great Mysteries of Religion being wrapt up in Hieroglyphicks and Symbolical rites , ( the unfolding of all which was reserved for him who is the great Interpreter of Heaven and Master of Truth ) God was pleased to draw forth a Scheme or Copy of all that divine Oeconomy and Method of his commerce with mankind , and to make a draught of the whole artifice thereof in External matter : and therefore he singled out a Company and Society of men of the same common Extraction , marked out from all other sorts of men by a character of Genealogical Sanctity ( for so Circumcision was ) collected and united together by a common band of Brotherhood ; and this he set up as an Emblem of a divine and holy seed or society of men which are all by way of Spiritual generation descended from himself . And hence it is that the Jews ( the whole Jewish nation universally considered ) who were but a mere Representative of this Spiritual fraternity & congregation , are called the Holy seed or the Holy people . Then afterwards amongst these he erects a Government & Politie , & rules over them in the way & manner of a Political prince , as hath been long since well observed by Josephus , who therefore properly calls the Jewish government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Theocracy , or the Government of God himself . And thus in a Scheme or Figure he shadows forth that Spiritual kingdome and government which he would establish amongst that Divine society of men , in reference to which we have so much mention made of the Kingdome of heaven in the Gospel , which is not generally and solely meant of the State of glory , much less of any outward Church-rites , but mainly of that Idea and Exemplar of which the Jewish Theocracy was an imitation . Lastly , as a Political Prince God draws forth a Body of laws as the Political Constitutions and Rules of this Government which he had set up , chusing Mount Sinai for the Theatre whereon he would promulge those Laws by which all his Subjects should be governed . And so I doubt not but that Preface by which the Law is usher'd in , Exod. 20. which speaks of God's mercy in delivering them from the Egyptian thraldome , may very well be allegorized and mystically expounded . And all this was to signifie and set forth that Law which was to goe forth from mount Sion , the promulgation whereof was to be in a Vital and Spiritual way among the Subjects of this Spiritual Kingdom . To all which we may add those Temporal inheritances which he distributed to the Jewish families , in imitation of that Eternal blessedness and those Immortal inheritances which he shares out amongst his Spiritual Sons and Subjects in Heaven . And this I the rather add , because here the Jews are much perplex'd about untying this knot , namely , what the Reason should be that their Law speaks so sparingly of any Eternal reward , but runs out generally in promises of Mundane and Earthly blessings in the land of Canaan . But by this we may see the true Reason of that which the Apostle speaks concerning them , 2 Cor. 3. 14. Until this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same vail in the reading of the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth untaken away . That Vail which was on Moses his face was an Emblem of all this great Mystery : and this Vail was upon the face of the Jews in their reading the Old Testament ; they dwelling so much in a carnal converse with these Sacramental Symbols which were offered to them in the reading of the Law , that they could not see through them into the thing signified thereby , and so embraced Shadows in stead of Substance , and made account to build up Happiness and Heaven upon that Earthly Law to which properly the Land of Canaan was annex'd : whereas indeed this Law should have been their School-master to have led them to Christ whose Law it prefigured ; which that it might doe the more effectually , God had annexed to the breach of any one part of it such severe Curses , that they might from thence perceive how much need they had of some further Dispensation . And therefore this state of theirs is set forth by a State of bondage or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For all External precepts carry perpetually an aspect of austerity and rigour to those Minds that are not informed by the internal sweetness of them . And this is it only which makes the Gospel or the New Law to be a Free , Noble and Generous thing , because it is seated in the Souls of men : and therefore Aquinas out of Austin hath well observed another difference between the Law and Gospel , Brevis differentia inter Legem & Evangelium est Timor & Amor. This I the rather observe , because the true meaning of that Spirit of Bondage which the Apostle speaks of is frequently mistaken . We might further ( if need were ) for a confirmation of this which we have spoken concerning the Typicalness of the whole Jewish Oeconomy appeal to the third and fourth chapters of the Epistle to the Galatians , which cannot well be understood without this Notion , where we have the Jewish Church , as a Type of the true Evangelical Church , brought in as a Child in it's Minority in servitude under Tutors and Governours , shut up under the Law till the time of that Emphatical revelation of the great Mysterie of God should come , till the Day should break , and all the shadows of the Night flee away . That I may return from this Digression to the Argument we before pursued , this briefly may be added , That under the Old Covenant and in the time of the Law there were amongst the Jews some that were Evangelized , that were re , non nomine Christiani ; as under the Gospel there are many that do Judaize , are of as Legal and Servile Spirits as the Jews , children of the Bond-woman , resting in mere External observances of Religion , in an outward seeming Purity , in a Form of Godliness , as did the Scribes and Pharisees of old . From what hath hitherto been discoursed , I hope the Difference between both Covenants clearly appears , and that the Gospel was not brought in only to hold forth a new Platform and Model of Religion ; it was not brought in only to refine some Notions of Truth , that might formerly seem discoloured and disfigured by a multitude of Legal rites and ceremonies ; it was not to cast our Opinions concerning the Way of Life and Happiness only into a New mould and shape in a Pedagogical kind of way : it is not so much a System and Body of saving Divinity , but the Spirit and vital Influx of it spreading it self over all the Powers of mens Souls , and quickening them into a Divine life : it is not so properly a Doctrine that is wrapt up in ink and paper , as it is Vitalis Scientia , a living impression made upon the Soul and Spirit . We may in a true sense be as Legal as ever the Jews were , if we converse with the Gospel as a thing only without us ; and be as far short of the Righteousness of God as they were , if we make the Righteousness which is of Christ by Faith to serve us only as an Outward Covering , and endeavour not after an Internal transformation of our Minds and Souls into it . The Gospel does not so much consist in Verbis as in Virtute : Neither doth Evangelical dispensation therefore please God so much more then the Legal did , because , as a finer contrivance of his Infinite understanding , it more clearly discovers the Way of Salvation to the Minds of men ; but chiefly because it is a more Powerful Efflux of his Divine goodness upon them , as being the true Seed of a happy Immortality continually thriving and growing on to perfection . I shall adde further , The Gospel does not therefore hold forth such a transcendent priviledge and advantage above what the Law did , only because it acquaints us that Christ our true High priest is ascended up into the Holy of holies , and there in stead of the bloud of Bulls and Goats hath sprinkled the Ark and Mercy-seat above with his own bloud : but also because it conveys that bloud of sprinkling into our defiled Consciences , to purge them from dead works . Farr be it from me to disparage in the least the Merit of Christ's bloud , his becoming obedient unto death , whereby we are justified . But I doubt sometimes some of our Dogmata and Notions about Justification may puff us up in far higher and goodlier conceits of our selves then God hath of us ; and that we profanely make the unspotted righteousness of Christ to serve only as a Covering to wrap up our foul deformities and filthy vices in ; and when we have done , think our selvs in as good credit and repute with God as we are with our selves , and that we are become Heaven's darlings as much as we are our own . I doubt not but the Merit and Obedience of our Saviour gain us favour with God , and potently move down the benign influences of Heaven upon us : But yet I think we may sometimes be too lavish and wanton in our imaginations , in fondly conceiting a greater change in the Esteem which God hath of us then becomes us , & too little reckon upon the Real and Vital Emanations of his favour upon us . Therefore for the further clearing of what hath been already said , and laying a ground upon which the next part of our Discourse ( viz. Concerning the Conveiance of this God-like righteousness to us by Faith ) is to proceed , We shall here speak something more to the business of Justification and Divine Acceptance , which we shall dispatch in two Particulars . CHAP. V. Two Propositions for the better understanding of the Doctrine of Justification and Divine Acceptance . 1. Prop. That the Divine judgment and estimation of every thing is according to the truth of the thing ; and God's acceptance or disacceptance of things is suitable to his judgment . On what account S. James does attribute a kind of Justification to Good works . 2. Prop. Gods justifying of Sinners in pardoning their Sins carries in it a necessary reference to the sanctifying of their Natures . This abundantly proved from the Nature of the thing . OUR first Proposition is this , The Divine judgment and estimation of every thing is according to the truth of the thing ; and Gods acceptance or disacceptance of things is suitable and proportionable to his judgment . Thus S. Peter plainly tells us Act. 10. God is no respecter of persons ; But every one that worketh righteousness is accepted of him . And God himself posed Cain ( who had entertained those unworthy and ungrounded suspitions of his partiality ) with that Question , If thou doest well , shalt thou not be accepted ? Wheresoever God finds any stamps and impressions of Goodness , he likes and approves them , knowing them well to be what they indeed are , nothing else but his own Image and Superscription . Whereever he sees his own Image shining in the Souls of men , and a conformity of life to that Eternal Idea of Goodness which is himself , he loves it and takes a complacency in it , as that which is from himself , and is a true Imitation of himself . And as his own unbounded Being & Goodness is the Primary and Original object of his Immense and Almighty Love : so also every thing that partakes of him , partakes proportionably of his Love ; all Imitations of him and Participations of his Love and Goodness are perpetually adequate and commensurate the one to the other . By so much the more acceptable any one is to God , by how much the more he comes to resemble God. It was a common Notion in the old Pythagorean and Platonick Theology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as Proclus phraseth it , That the Divinity transformed into Love , and enamour'd with it's own unlimited Perfections and spotless Beauty , delighted to copy forth and shadow out it self as it were in created Beings , which are perpetually embraced in the warm bosome of the same Love , which they can never swerve nor apostatize from , till they also prove apostate to the estate of their Creation . And certainly it is true in our Christian divinity , that that Divine light and goodness which flows forth from God , the Original of all , upon the Souls of men , never goes solitary and destitute of Love , Complacency and Acceptation , which is alwaies lodg'd together with it in the Divine Essence . And as the Divine Complacency thus dearly and tenderly entertains all those which beare a similitude of true Goodness upon them ; so it alwaies abandons from its embraces all Evil , which never doth nor can mix it self with it : The Holy Spirit can never suffer any unhallowed or defiled thing to enter into it or to unite it self with it . Therefore in a sober sense I hope I may truly say , There is no perfect or through-reconciliation wrought between God and the Souls of men , while any defiled and impure thing dwells within the Soul , which cannot truly close with God , nor God with that . The Divine Love according to those degrees by which it works upon the Souls of men in transforming them into its own likeness , by the same it renders them more acceptable to it self , mingleth it self with and uniteth it self to them : as the Spirit of any thing mixeth it self more or less with any Matter it acts upon , according as it works it self into it , and so makes a way and passage open for it self . Upon this account I suppose it may be that S. James attributes a kind of Justification to Good works , which unquestionably are things that God approves and accepts , and all those in whom he finds them , as seeing there a true conformity to his own Goodness and Holiness . Whereas on the other side he disparageth that barren , sluggish and drowsie Belief , that a lazy Lethargy in Religion began in his times to hugg so dearly , in reference to acceptation with God. I suppose I may fairly thus gloss at his whole Discourse upon this Argument : God respects not a bold , confident and audacious Faith , that is big with nothing but its own Presumptions . It is not because our Brains swim with a strong Conceit of God's Eternal love to us , or because we grow big and swell into a mighty bulk with airy fancies and presumptions of our acceptance with God , that makes us ere the more acceptable to him : It is not all our strong Dreams of being in favour with Heaven that fills our hungry souls ere the more with it : It is not a pertinacious Imagination of our Names being enrolled in the Book of life , or of the Debt-books of Heaven being crossed , or of Christ being ours , while we find him not living within us , or of the washing away of our sins in his bloud , while the foul and filthy stains thereof are deeply sunk in our own Souls ; it is not , I say , a pertinacious Imagination of any of these that can make us ere the better : And a mere Conceit or Opinion as it makes us never the better in reality within our selves ; so it cannot render us ere the more acceptable to God who judges of all things as they are . No , it must be a true Compliance with the Divine will , which must render us such as the Divinity may take pleasure in . In Christ Jesus neither Circumcision nor Uncircumcision availeth any thing ( nor any Fancy built upon any other External privilege ) but the keeping of the Commandments of God. No , but If any man does the will of God , him will both the Father and the Son love ; they will come in to him and make their abode with him . This is the Scope and Mark which a true Heaven-born Faith aims at ; and when it hath attain'd this End , then is it indeed perfect and compleat in its last accomplishment . And by how much the more ardency and intention Faith levels at this mark of inward goodness and divine activity , by so much the more perfect and sincere it is . This is that which God justifies , it being just and correspondent to his own good pleasure : and in whomsoever he finds this , both it and they are accepted of him . And so I come to the second Particular . God's justifying of Sinners in pardoning and remitting their sins carries in it a necessary reference to the sanctifying of their Natures ; without which Justification would rather be a glorious name then a real privilege to the Souls of men . While men continue in their wickedness , they do but vainly dream of a device to tie the hands of an Almighty Vengeance from seizing on them : No , their own Sins , like so many armed Gyants , would first or last set upon them , and rend them with inward torment . There needs no angry Cherub with a flaming Sword drawn out every way to keep their unhallowed hands off from the Tree of life : No , their own prodigious Lusts , like so many arrows in their sides , would chase them , their own Hellish natures would sink them low enough into eternal death , and chain them up fast enough in fetters of darkness among the filthy fiends of Hell. Sin will alwaies be miserable ; and the Sinner at last , when the empty bladders of all those hopes and expectations of an aiery mundane Happiness , that did here bear him up in this life , shall be cut , will find it like a Talent of Lead weighing him down into the bottomless gulf of Misery . If all were clear towards Heaven , we should find Sin raising up storms in our own Souls . We cannot carry Fire in our own bosoms , and yet not be burnt . Though we could suppose the greatest Serenity without us , if we could suppose our selves nere so much to be at truce with Heaven , and all divine displeasure laid asleep ; yet would our own Sins , if they continue unmortified , first or last make an Aetna or Vesuvius within us . Nay those Sun-beams of Eternal Truth , that by us are detained in unrighteousness , would at last in those hellish vaults of vice and darkness that are within us kindle into an unquenchable fire . It would be of small benefit to us , That Christ hath triumph'd over the principalities and powers of darkness without us , while Hell and Death , strongly immur'd in a Fort of our own Sins and Corruptions , should tyrannize within us : That his Blood should speak peace in heaven , if in the mean while our own Lusts were perpetually warring and fighting in and against our own Souls : That he hath taken off our guilt and cancell'd that hand-writing that was against us , which bound us over to Eternal condemnation ; if for all this we continue fast sealed up in the Hellish dungeon of our own filthy Lusts. Indeed we could not expect any relief from Heaven out of that misery under which we lie , were not Gods displeasure against us first pacified and our Sins remitted : But should the Divine Clemency stoop no lower to us then to a mere pardon of our sins and an abstract Justification , we should never rise out of that Misery under which we lie . This is the Signal and Transcendent benefit of our free Justification through the Bloud of Christ , that God's offence justly conceived against us for our sins ( which would have been an eternal bar and restraint to the Efflux of his Grace upon us ) being taken off , the Divine grace and bounty may freely flow forth upon us . The Fountain of the Divine grace and love is now unlock'd and opened , which our Sins had shut up ; and now the Streams of holiness and true goodness from thence freely flow forth into all gasping Souls that thirst after them . The warm Sun of the Divine love , whenever it breaks through and scatters the thick Cloud of our iniquities that had formerly separated between God & us , it immediately breaks forth upon us with healing in its wings ; it exerciseth the mighty force of its own light and heat upon our dark and benummed Souls , begetting in them a lively sense of God , and kindling into sparks of Divine goodness within us . This Love , when once it hath chased away the thick Mist of our Sins , it will be as strong as Death upon us , as potent as the Grave : many Waters will not quench it , nor the Floods drown it . If we shut not the windows of our Souls against it , it will at last enlighten all those Regions of darkness that are within us , and lead our Souls to the Light of Life , Blessedness and Immortality . God pardons mens Sins out of an Eternal designe of destroying them ; and whenever the sentence of death is taken off from a Sinner , it is at the same time denounced against his Sins . God does not bid us be warm'd and be fill'd , and deny us those necessaries which our starving and hungry Souls call for . Christ having made peace through the bloud of his cross , the Heavens shall be no more as Iron above us : but we shall receive freely the vital dew of them , the former and the later Rain in their season , those Influences from above , which Souls truly sensible of their own Misery and Imperfection uncessantly gaspe after , that Righteousness of God which drops from above , from the unsealed Spring of Free goodness which makes glad the city of God. This is that Free Love and Grace which the Souls of Good men so much triumph in ; This is that Justification which begets in them lively Hopes of an happy Immortality in the present Anticipations thereof which spring forth from it in this life . And all this is that which we have called sometimes the Righteousness of Christ , sometimes the Righteousness of God ; and here , the Righteousness which is of Faith. In Heaven it is a not-imputing of sin ; in the Souls of men it is a reconciliation of rebellious Natures to Truth and Goodness . In Heaven it is the lifting up the light of God's countenance upon us , which begets a gladsome entertainment in the Souls of men , holy and dear reflections and reciprocations of Love : Divine Love to us , as it were by a natural emanation , begetting a Reflex love in us towards God , which , like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of by the Ancients , live and thrive together . CHAP. VI. How the Gospel-righteousness is conveighed to us by Faith , made to appear from these two Considerations . 1. The Gospel lays a strong foundation of a chearful dependance upon the Grace and Love of God , & affiance in it . This confirmed by several Gospel-expressions containing plainly in them the most strong Motives and Encouragements to all ingenuous addresses to God , to all chearfull dependance on him , and confident expectation of all assistance from him . 2. A true Evangelical Faith is no lazy or languid thing , but an ardent breathing and thirsting after Divine grace and righteousness : it looks beyond a mere pardon of sin , and mainly pursues after an inward participation of the Divine nature . The mighty power of a living Faith in the Love and Goddness of God , discoursed of throughout the whole Chapter . WE come now to the last part of our Discourse , viz. To shew the Way by which this God-like and Gospel-righteousness is conveighed to us ; and that is by Faith. This is that powerful Attractive which by a strong and divine Sympathy draws down the virtue of Heaven into the Souls of men , which strongly and forcibly moves the Souls of good men into a conjunction with that Divine goodness by which it lives and grows : This is that Divine Impress that invincibly draws and sucks them in by degrees into the Divinity , and so unites them more and more to the Centre of Life and Love : It is something in the hearts of men which , feeling by an Occult and inward sensation the mighty insinuations of the Divine goodness , immediately complies with it , and with the greatest ardency that may be is perpetually rising up into conjunction with it ; and being first begotten and enlivened by the warm Beams of that Goodness , it alwaies breaths and gasps after it for its constant growth and nourishment . It is then fullest of life and vivacity , when it partakes most freely of it ; and perpetually languisheth when it is in any measure deprived of that sweet and pure nourishment it derives from it . But that we may the more clearly unfold this business , How Gospel-righteousness comes to be communicated through Faith , we shall lay it forth in 2 Particulars . First , The Gospel lays a strong foundation of a chearfull dependance upon the Grace and Love of God , and affianee in it . We have the greatest security and assurance that may be given us of God's readiness to relieve such forlorn and desolate Creatures as we are : That there are no such dreadful Fates in Heaven as are continually thirsting after the bloud of sinners , insatiably greedy after their prey , never satisfied till they have devoured the Souls of men . Lest we should by such dreadful apprehensions be driven from God , we are told of the Bloud of sprinkling that speaks better things for us ; of a mighty Favourite solliciting our Cause with perpetual intercessions in the Court of heaven ; of a new and living way to the Throne of grace and to the Holy of holies which our Saviour hath consecrated through his flesh : We are told of a great and mighty Saviour able to save to the utmost all that come to God by him : We heare of the most compassionate and tender Promises that may be from the Truth it self , that Whosoever comes to him he will in no wise cast out ; that They that believe on him , out of them should flow streams of living water : We hear of the most gracious invitations that Heaven can make to all weary and heavy-laden sinners to come to Christ , that they may find rest : The great Secrets of Heaven and the Arcana of Divine Counsells are revealed , whereby we are acquainted that Glory to God in the highest , Peace on earth , Good will towards men , are sweetly joined together in Heavens harmony , and happily combin'd together in the composure of it's Ditties : That the Glory of the Deity and Salvation of men are not allaied by their union one with another , but both exalted together in the most transcendent way , that Divine love and bounty are the supreme rulers in Heaven and Earth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is no such thing as sowre Despight and Envy lodged in the bosome of that ever-blessed Being above , whose name is LOVE , and all whose Dispensations to the Sons of men are but the dispreadings and distended radiations of his Love , as freely flowing forth from it through the whole orbe and sphear of its creation as the bright light from the Sun in the firmament , of whose benign influences we are then only deprived when we hide and withdraw our selves from them . We are taught that the mild and gentle breathings of the Divine Spirit are moving up and down in the World to produce life , and to revive and quicken the Souls of men into a feeling sense of a blessed Immortality . This is that mighty Spirit that will , if we comply with it , teach us all things , even the hidden things of God ; mortifie all the lusts of rebellious Flesh , and seal us up to the day of redemption . We are taught that with all holy boldness we may in all places lift up holy hands to God , without wrath or doubting , without any sowre thoughts of God , or fretfull jealousies , or harsh surmises . We can never distrust enough in our selves , nor ever trust too much in God. This is the great Plerophory , and that full Confidence which the Gospel every where seems to promote : and should I run through all the Arguments and Solicitations that are there laid down , to provoke us to an entertainment hereof , I should then run quite through it from one end to another : it containing almost nothing else in the whole Complex and Body of it but strong and forcible Motives to all Ingenuous addresses to God , and the most effectual Encouragement that may be to all chearfull dependance on him , and confident expectation of all assistance from him to carry on our poor endeavours to the atchievment of Blessedness , and that in the most plain and simple way that may be , sine fraude & fuco , without any double mind or mental reservation ; Heaven is not acquainted so feelingly with our wicked arts and devices . But it is very strange that where God writes Life so plainly in fair Capital letters , we are so often apt to read Death ; that when he tells us over and over , that Hell & destruction arise from our selves , that they are the workmanship of our own hands , we will needs understand their Pedegree to be from Heaven , and that they were conceived in the Womb of Life and Blessedness . No , but the Gospel tells us we are not come to Mounts of burning , nor unto blackness and darkness and tempest , &c. Hebr. 12. v. 18. Certainly a lively Faith in this Love of God , and a sober converse with his Goodness by a cordial entertainment and through perswasion of it , would warm and chafe our benummed Minds , and thaw our Hearts frozen with Self-love ; it would make us melt and dissolve out of all Self-consistencie , and by a free and noble Sympathie with the Divine love to yield up our selves to it , and dilate and spread our selves more fully in it . This would banish away all Atheisme and ireful slavish Superstition ; it would cast down every high thought and proud imagination that swells within us and exalts it self against this soveraign Deity ; it would free us from all those poor , sorry , pinching and particular Loves that here inthrall the Souls of men to Vanity and Baseness ; it would lead us into the true liberty of the sons of God , filling our Hearts once enlarged with the sense of it with a more generous and universal love , as unlimited and unbounded as true Goodness it self is . Thus Moses-like conversing with God in the Mount , and there beholding his glory shining thus out upon us in the face of Christ , we should be deriving a Copy of that Eternal beauty upon our own Souls , and our thirstie and hungry spirits would be perpetually sucking in a true participation and image of his glory . A true divine Love would wing our Souls , and make them take their flight swiftly towards Heaven and Immortality . Could we once be throughly possess'd and mastered with a full confidence of the Divine love , and God's readiness to assist such feeble , languishing creatures as we are , in our assays after Heaven and Blessedness , we should then , finding our selves borne up by an Eternal and Almighty strength , dare to adventure courageously and confidently upon the highest designes of Happiness , to assail the kingdome of heaven with a holy gallantry and violence , to pursue a course of well-doing without weariness ; knowing that our labour shall not be in vain in the Lord , and that we shall receive our Reward , if we faint not : We should work out our salvation in the most industrious manner , trusting in God as one ready to instill strength and power into all the vital faculties of our Souls : We should press towards the mark , for the prize of the high calling of God in Christ Jesus , that we may apprehend that for which also we are apprehended of Christ Jesus . If we suffer not our selves to be robb'd of this Confidence and Hope in God as ready to accomplish the desires of those that seek after him , we may then walk on strongly in the way to Heaven and not be weary ; we may run and not faint . And the more the Souls of men grow in this blissfull perswasion , the more they shall mount up like Eagles into a clear Heaven , finding themselvs rising higher and higher above all those filthy mists , those clouds and tempests of a slavish Fear , Despair , Fretfulness against God , pale Jealousies , wrathfull and embittered Thoughts of him , or any struglings or contests to get from within the verge of his Power and Omnisciency , which would mantle up their Souls in black and horrid Night . I mean not all this while by this holy Boldness and Confidence and Presence of Mind in a Believer's converse with the Deitie , that high pitch of Assurance that wafts the Souls of good men over the Stygian lake of Death , and brings them to the borders of life ; that here puts them into an actual possession of Bliss , and reestates and reestablishes them in Paradise : No , That more general acquaintance which we may have with God's Philanthropy and Bounty , ready to relieve with the bowells of his tender compassions all those starving Souls that call upon him , ( for surely he will never doe less for fainting and drooping Souls then he doth for the young Ravens that cry unto him ; ) that converse which we are provoked by the Gospel to maintain with God's unconfined love , if we understand it aright , will awaken us out of our drowsie Lethargy , and make us aske of him the way to Sion with our faces thitherward : This will be digging up fresh fountains for us while we goe through the valley of Baca , whereby refreshing our weary Souls we shall goe on from strength to strength until we see the face of our loving , and ever-to-be-loved , God in Sion . And so I come to the next Particular wherein we shall further unfold how this God-like righteousness , we have spoken of , is conveighed to us by Faith : and that is this , A true Gospel-faith is no lazie or languid thing , but a strong ardent breathing for and thirsting after divine Grace and Righteousness : it doth not only pursue an ambitious project of raising the Soul immaturely to the condition of a darling Favourite with Heaven , while it is unripe for it , by procuring a mere empty Pardon of sin ; it desires not only to stand upon clear terms with Heaven by procuring the crossing of all the Debt-books of our sins there ; but it rather pursues after an Internal participation of the Divine nature . We often hear of a Saving Faith ; and that , where it is , is not content to wait for Salvation till the world to come ; it is not patient of being an Expectant in a Probationership for it untill this Earthly body resignes up all it's worldly interest , that so the Soul might then come into its room : No , but it is here perpetually gasping after it , and effecting of it in a way of serious Mortification and Self-denial : it enlarges and dilates it self as much as may be according to the vast dimensions of the Divine love , that it may comprehend the height and depth , the length and breadth thereof , and fill the Soul , where it is seated , with all the fullness of God : it breeds a strong and unsatiable appetite where it comes after true Goodness . Were I to describe it , I should doe it no otherwise then in the language of the Apostle ; It is that whereby we live in Christ , and whereby he lives in us ; or , in the dialect of our Saviour himself , Something so powerfully sucking in the precious influences of the Divine Spirit , that the Soul where it is , is continually flowing with living waters issuing out of it self . A truely-believing Soul by an ingenuous affiance in God and an eager thirst after him is alwaies sucking from the full breasts of the Divine love ; thence it will not part , for there , and there only , is its life and nourishment ; it starves and faints away with grief and hunger , whensoever it is pull'd away from thence ; it is perpetually hanging upon the arms of Immortal Goodness , for there it finds its great strength lies ; and as much as may be armes it self with the mighty Power of God , by which it goes forth like a Gyant refreshed with wine to run that race of Grace & Holiness that leads to the true Elysium of Glory , and that heavenly Canaan which is above . And whensoever it finds it self enfeebled in its difficult Conflict with those fierce and furious Corruptions , those tall sons of Anak , which arising from our terrene and sensual affections doe here encounter it in the Wilderness of this world ; then turning it self to God , and putting it self under the conduct of the Angel of his presence , it finds it self presently out of weakness to become strong , enabled from above to put to flight those mighty armies of the aliens . True Faith , ( if you would know its rise and pedegree ) it is begotten of the Divine bounty and fulness manifesting it self to the Spirits of men , and it is conceived and brought forth by a deep and humble sense of Self-indigency and Poverty . Faith arises out of Self-examination , seating and placing it self in view of the Divine plenitude and Allsufficiency ; and thus ( that I may borrow those words of S. Paul ) we received the sentence of death in our selves , that we should not trust in our selves but in him . The more this Sensual , Brutish and Self-Central life thrives and prospers , the more divine Faith languisheth ; and the more that decays , and all Self-feeling , Self-love , and Self-sufficiency pine away , the more is true Faith fed and nourished , it grows more vigorous : and as Carnal life wasts and consumes , so the more does Faith suck in a true divine and spiritual life from the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath life in himself , and freely bestowes it to all those that heartily seek for it . When the Divinity united it self to Humane nature in the person of our Saviour , he then gave mankind a pledge and earnest of what he would further doe therein , in assuring of it into as near a conjunction as might be with Himself , and in dispensing and communicating himself to Man in a way as far correspondent and agreeable as might be to that first Copy . And therefore we are told of Christ being formed in us , and the Spirit of Christ dwelling in us ; of our being made conformable to him , of having fellowship with him , of being as he was in this world , of living in him and his living in us , of dying , and rising again , and ascending with him into Heaven , and the like : because indeed the same Spirit that dwelt in him , derives it self in its mighty Virtue and Energy through all believing Souls , shaping them more and more into a just resemblance and conformitie to him as the first Copy & Pattern : Whence it is that we have so many waies of unfolding the Union between Christ and all Believers set forth in the Gospel . And all this is done for us by degrees through the efficacy of the Eternal spirit , when by a true Faith we deny our selves and our own Wills , submit our seves in a deep sense of our own folly and weakness to his Wisdome and Power , comply with his Will , and by a holy affiance in him subordinate our selves to his pleasure : for these are the Vital acts of a Gospel-Faith . And according to this which hath been said I suppose we may fairly gloss upon S. Paul's Discourses which so much prefer Faith above Works . We must not think in a Gyant-like pride to scale the walls of Heaven by our own Works , and by force thereof to take the strong Fort of Blessedness , and wrest the Crown of Glory out of God's hands whether he will or no. We must not think to commence a suit in Heaven for Happiness upon such a poor and weak plea as our own External compliance with the Old Law is . We must not think to deal with God in the Method of Commutative Justice , and to challenge Eternal life as the just Reward of our great Merits , and the hire due to us for our labour and toil we have took in God's Vineyard . No , God resists the proud , but gives grace to the humble : it must be an humble and Self-denying address of a Soul dissolved into a deep and piercing sense of its own Nothingness and unprofitableness , that can be capable of the Divine bounty : he fills the hungry with good things , but the rich he sends empty away . They are the hungry and thirsty Souls , alwaies gasping after the living springs of Divine grace , as the parched ground in the desert doth for the dew of Heaven , ready to drink them in by a constant dependance upon God ; Souls that by a living , watchfull and diligent Faith spreading forth themselves in all obsequious reverence and love of him , wait upon him as the Eyes of an handmaid wait on the hand of her Mistress : These are they that he delights to satiate with his goodness . Those that being master'd by a strong sense of their own indigency , their pinching and pressing povertie , and his All-sufficient fulness , trust in him as an Almighty Saviour , and in the most ardent manner pursue after that Perfection which his grace is leading them to ; those that cannot satisfie themselves in a bare performance of some External acts of righteousness , or an External observance of a Law without them , but with the most greedy and fervent ambition pursue after such an acquaintance with his Divine Spirit as may breath an inward life through all the powers of their Souls , and beget in them a vital form and soul of Divine goodness ; These are the spiritual seed of faithful Abraham , the sons of the Free-woman and heirs of the promises , to whom all are made Yea and Amen in Christ Jesus ; These are they which shall abide in the house for ever , when the sons of the Bond-woman , those that are only Arabian proselytes , shall be cast out . CHAP. VII . An Appendix to the foregoing Discourse ; How the whole business and Undertaking of Christ is eminently available both to give full relief and ease to our Minds and Hearts , and also to encourage us to Godliness or a God-like righteousness , briefly represented in sundry Particulars . FOR the further illustration of some things especially in the latter part of this Discourse , it may not be amiss in some Particulars ( which might easily be enlarged ) to shew How the Undertaking of Christ ( that Great Object of Faith ) is greatly advantageous and available to the giving full relief and ease to our Minds and Hearts , and also to the encouraging us to Godliness , or a true God-like righteousness . In the General therefore we may consider , That full and evident assurance is given hereby to the world , That God doth indeed seek the saving of that which is lost ; and men are no longer to make any doubt or scruple of it . Now what can we imagine more available to carry on a Designe of Godliness , and to rouze dul and languid Souls to an effectual minding of their own Salvation , then to have this News sounding in their Ears by men that ( at the first promulgation thereof ) durst tell them roundly in the Name of God , that God required them every where to repent , for that his Kingdome of grace was now apparent ; and that he was not only willing , but it was his gracious designe to save & recover lost Sinners who had forsaken his Goodness ? Particularly , That the whole business of Christ is very advantageous for this purpose , and highly accommodate thereto , may appear thus : We are fully assured that God hath this forementioned designe upon lost men , because here is one ( viz. Christ ) that partakes every way of Humane Nature , whom the Divinity magnifies it self in , and carries through this world in Humane infirmities and Sufferings to Eternal glory : a clear manifestation to the World that God had not cast off Humane Nature , but had a real mind to exalt and dignifie it again . The way into the Holy of holies or to Eternal happiness is laid as open as may be by Christ , in his Doctrine , Life , and Death : in all which we may see with open face what Humane Nature may attain to , and how it may by Humility , Self-denial and divine Love , a Christ-like life , rise up above all visible heavens into a state of Immortal glory and bliss . Here is a manifestation of Love given , enough to thaw all the iciness of mens hearts which Self-love had quite frozen up : For here is One who in Humane Nature most heartily every where denying himself , is ready to doe any thing for the good of Mankind , and at last gives up his life for the same pupose ; and that according to the good will and pleasure of that Eternal love which so loved the World , that he gave this beloved and his only-begotten Son , that whosoever believeth in him , should not perish , but have everlasting life . Whereas every Penitent Sinner carries a sense of Guilt upon his own Conscience , is apt to shrink with cold chill fears of offended Majesty , and to dread the thoughts of violated Justice : He is assured that Christ hath laid down his life , and thereby made propitiation & atonement for sin ; That He hath laid down his life for the Redemption of him ; and so in Christ we have Redemption through his bloud , even the forgiveness of sins . Thus may the Hearts of all Penitents , troubled at first with sense of their own guilt , be quieted , and fully establisht in a living Faith and Hope in an Eternal goodness ; seeing how their Sins are remitted through the bloud of Jesus that came to die for them and save them , and through his bloud they may have free access unto God. Seeing Sin and Guilt are apt continually to beget a jealousie of God's Majesty and Greatness , from whom the Sinner finds himself at a vast distance , he is made acquainted with a Mediator through whom he may address himself to God without this jealousie or doubting ; for that this Mediator likewise is one of Humane Nature , that is highly beloved and accepted of God , he having so highly pleased God by performing his Will in all things . Certainly it is very decorous and much for the Ease of a Penitent's mind , ( as it makes also for the disparagement of Sin ) that our Addresses to God should be through a Mediator . The Platonists wisely observ'd that between the Pure Divinity and Impure Sinners as there is no Union , so no Communion : it is very agreeable every way and upon all accounts , that they who in themselves are altogether unworthy and under demerit , should come to God by a Mediator . Thus the Scripture every where seems to represent and hold forth Christ in the forenamed Particulars , ( without descending into Niceties and Subtilties , such as the School-men and others from them have troubled the World with ) in a very full and ample manner , that so the Minds of true Believers ( that are willing to comply with the Purpose of God for their own Eternal peace ) might in all Cases find something in Christ for their relief , and make use of him as much as may be to encourage and help on Godliness : for by this whole Undertaking of Christ manifested in the Gospel God would have to be understood Full relief of Mind and Ease of Conscience , as also all Encouragement to Godliness , and Disparagement of Sin. And indeed the whole business of Christ is the greatest Blow to Sin that may be ; For the World is taught hereby , that there is no Sinning upon cheap and easie terms : men may see that God will not return so easily into favour with Sinners ; but he will have his Righteousness acknowledged , and likewise their own Demerit . And this Acknowledgment he is once indeed pleased to accept of in the person of our Saviour : yet if men will not now turn to him , and accept his favour , they must know that there is no other Sacrifice for Sin. By these Particulars we have briefly touch'd upon ( to name no more ) it may appear , That when we look into the Gospel , we are taught to believe that Christ hath done , according to the good pleasure of God , every thing for us that may truly relieve our Minds , and encourage us to Godliness , a God-like Righteousness far exceeding the righteousness of the Scribes and Pharisees . A Discovery of The SHORTNESS and VANITY Of A Pharisaick Righteousness : OR , An Account of the False Grounds upon which Men are apt vainly to conceit themselves to be Righteous . Luke 16. 15. And he said unto the Pharisees , Ye are they which justifie your selves before men ; but God knoweth your Hearts : for that which is highly esteemed amongst men , is abomination in the sight of God. Epiphanius in Haeres . 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Renatus Des Cartes in Epistol . ad Princ. Elizabetham . Nulli facilius ad magnam Pietatis famam perveniunt , quàm Superstitiosi vel Hypocritae . THE SHORTNESS and VANITY OF A Pharisaick Righteousness , Discovered in a Discourse upon MATTHEW 19. 20 , 21. The young man saith unto him , All these things have I kept from my youth up : what lack I yet ? Jesus saith unto him , If thou wilt be perfect , go and sell that thou hast , and give it to the Poor , and thou shalt have treasure in Heaven : and come and follow me . CHAP. I. A General account of men's Mistakes about Religion . Men are no where more lazy and sluggish , and more apt to delude themselves , then in matters of Religion . The Religion of most men is but an Image and Resemblance of their own Fansies . The Method propounded for discoursing upon those words in S. Matthew . 1. To discover some of the Mistakes and False Notions about Religion . 2. To discover the Reason of these Mistakes . A brief Explication of the Words . AS there is no kind of Excellency more generally pretended to then Religion , so there is none less known , or wherein men are more apt to delude themselves . Every one is ready to lay claim , and to plead a Right in it ; ( like the Bat in the Jewish fable , that pretended the Light was hers , and complain'd of the unjust detainment thereof from her ; ) but few there are that understand the true worth and pretiousness of it . There are some Common Notions and a Natural instinct of Devotion seated in the Minds of men , which are ever and anon roving after Religion ; and as they casually and fortuitously start up any Models and Ideas of it , they are presently prone to believe themselves to have found out this only Pearl of price : the Religion of most men being indeed nothing else but such a Strain and Scheme of Thoughts and Actions , as their Natural propensions , sway'd by nothing else but an Inbred belief of a Deity , accidentaily run into ; nothing else but an Image and Resemblance of their own Fansies which are ever busie in painting out themselves ; which is the reason why there are as many Shapes and Features of Religion painted forth in the Minds of men , as there are various Shapes of Faces and Fansies . Thus men are wont to fashion and limne out their Religion to themselves in a strange and uncouth manner , as the Imaginations of men in their Dreams are wont to represent monstrous and hideous shapes of things that no where else appear but there . And though some may seem to themselves to have ascended up above this Low region , this Vulgar state of Religion ; yet I doubt they may still be wrap'd up in Clouds and darkness , they may still be but in a Middle region , like wandring Meteors that have not yet shak'd off that gross and earthly Nature which will at last force them again downwards . There may be some who may arrive at that Book-skill and learning in Divine Mysteries , that with a Pharisaick pride looking down upon the rude and vulgar sort of men , may say , * This people that knows not the Law are cursed ; who themselves yet converse only with an aiery Ghost and shadow of Religion : though the Light of divine truth may seem to shine upon them , yet by reason of their dark and opacous hearts , it shines not into them : They may , like this dark and dull Earth , be superficially guilded , and warmed too , with its beams , and yet the impressions thereof doe not pierce quite through them . There may be many fair Semblances of Religion where the Substance and Power of it is not . We shall here endeavour to discover some of them which may seem most specious , and with which the weak Understandings of men ( which are no where more lazy and sluggish then in matters of Religion ) are most apt to be deluded ; and then discover the Reason of these Mistakes . For which purpose we have made choice of these Words , wherein we find a young Pharisee beginning to swell with a vain conceit of his good estate towards God , looking upon himself as being already upon the Borders of Perfection , having from his youth up kept on a constant course in the way of God's Commandements ; he could not now be many miles from the land of Canaan , if he were not already passed over Jordan ; he thought himself to be already in a state of Perfection , or at least within sight of it : and therefore making account he was as lovely in our Saviours eyes as he was in his own , asks him , What lack I yet ? For the understanding of which we must know the Jewes were wont to distinguish Righteous men into two sorts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which this Quère of his seems to refer , as if he had said , Having kept all God's commandements , sure my Good deeds cannot only over-ballance my Evil , no , but they rather fill both the scales of the Divine ballance ; I have no Evil deeds to weigh against them : what therefore can I want of the end and scope of the Divine Law , which is to make men perfect , seeing I have guided my whole life from my youth up by the Precepts of it ? To which our Saviour replies ; If thou wilt be perfect , go and sell that thou hast , and give to the poor , and thou shalt have treasure in heaven : and come and follow me . Which words I can neither think to be spoken as Consilium perfectionis in the Papal sense , nor yet only as a particular and special Precept ; but rather by way of Conviction : So that the full sense and importance of our Saviours speech seems to be this , viz. A mere Conformity of the Outward man to the Law of God is not sufficient to bring a man to Eternal life ; but the Inward man also must deeply receive in the stamp and impression of the Divine Law , so as to be made like to God. True Perfection is not consistent with any Terrene loves or Worldly affections : This Mundane life and spirit which acts so strongly and impetuously in this lower world , must be crucified : The Soul must be wholly dissolved from this Earthy body which it is so deeply immerst in , while it endeavours to enlarge its sorry Tabernacle upon this material Globe , and by a holy abstraction from all things that pinion it to Mortality , withdraw it self and retire into a Divine solitude . If thou therefore wert in a state of Perfection , thou wouldest be able at the first call from God to resigne up all Interest here below , to quitt all claim , and to dispose of thy self and all worldly enjoyments according to his pleasure without any reluctancy ; and come and follow me . And this I think was the true Scope of our Saviours answer ; which proved a real Demonstration , as it appears in the sequel of the Story , that this confident Pharisee had not yet attained to those mortified affections which are requisite in all the Candidates of true Blessedness ; but only cheated his own Soul with a bare External appearance of Religion , which was not truly seated in his Heart : and I doubt not but many are ready upon as slight Grounds , and with as much confidence , to take up his Quere , What lack I yet ? We shall therefore in the first place , according to what we promised , inquire into some of those false Pretences which men are apt to make to Happiness , and shew in four Particulars how Religion is mistaken . CHAP. II. An Account of mens Mistakes about Religion in 4 Particulars . 1. A Partial obedience to some Particular Precepts . The False Spirit of Religion spends it self in some Particulars , is confin'd , is overswayed by some prevailing Lust. Men of this spirit may by some Book-skill , and a zeal about the Externals of Religion , loose the sense of their own Guiltiness , and of their deficiencies in the Essentials of Godliness , and fansy themselves nearly related to God. Where the true Spirit of Religion is it informs and actuates the whole man , it will not be confin'd , but will be absolute within us , and not suffer any corrupt Interest to grow by it . THE First is , A Partial obedience to some Particular Precepts of Gods law . That arrogant Pharisee that could lift up a bold face to heaven , and thank God he was no Extortioner , nor unjust , nor guilty of any Publican-sins , found it easie to perswade himself that God justified him as much as he did himself . It was a vulgar Rule given by the Jewish Doctors , which I fear too many live by , That men should single out some one Commandement out of Gods law , and therein especially exercise themselves , that so they might make God their friend by that , lest in others they should too much displease him . Thus men are content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pay God their Decimae , and Septimae of their lives too , if need be , so that they may without fear of sacriledge , or purloining , as they suppose , from him , enjoy all the rest to themselves : But they are not willing to consecrate their whole lives to him , they are afraid lest Religion should incroach too much upon them , and too busily invade their own rights and liberties , as their Selfish Spirit calls them . There are such that it may be think themselves willing that God should have his due , so be it he will also let them enjoy their own without any lett or molestation ; but they are very jealous lest he should incroach too much upon them , and are carefull to maintain a Meum and Tuum with Heaven it self , and to set bounds to God's prerogative over them , lest it should swell too much , and grow too mighty for them to maintain their own Priviledges under it . They would fain understand themselves to be free-born under the dominion of God himself , and therefore ought not to be compelled to yield obedience to any such laws of his as their own private seditious Lusts and Passions will not suffer them to give their consent unto . There be such who perswade themselves they are well-affected to God , and willing to obey his Commandements , but yet think they must not be uncivil to the World ; nor so base and cowardly as not to maintain their own credit and reputation , with a due revenge upon those that seem to impair it ; or so much forget themselves , as not to comply with the guise and fashion of this world so far as it may make for their own emolument or preferment . Such as these , that are no fast friends to Religion , can easily find some Postern-dore to slip out by into this World : and while they either doe some constant homage to Heaven in the exercise and performance of some Duties of Religion , or abstain from such Vices as the common opinions of men brand with infamie , or can fansie themselves to be marked out with some of those Characters which they have learned from Books or Pulpit-discourses to be the Notes of God's Children and justified persons ; they grow big with Self-conceit , and can easily find out some handsome piece of Sophistry and cunning Topick to delude themselves by , in indulging some beloved Lust or other : They can sometimes beat down the price of other mens religion , to inhance the value of their own ; or it may be by a burning and fiery zeal against the Opinions and deportments of others that are not of their own Sect , they may loose the sense of all their own guiltiness . The Disciples themselves had almost forgotten the mild and gentle Spirit of Religion , in an over-hasty heat calling for Fire down from heaven upon those whom they deemed their Master's enemies . Sometimes a Partial spirit in Religion , that spends it self only in some Particulars , mistakes the fair complexions of Good nature for the true face of Vertue ; and a good Bodily temperament will serve it , as a flattering glass , to bestow beauty upon a deformed and mis-shapen Mind , that it may seem vertuous . But it is not a true Spirit of Religion , whatsoever those wanton wits may call it , that is thus Particular and confin'd . No , that is of a subtile and working nature , it will be searching through the whole man , and leave nothing uninformed by it self : as it is with the Soul that runs through all the portions of Matter and every member of the Body . Sin and Grace cannot lodge together , they cannot divide and share out between them two several Dominions in one Soul. What is commonly said of Truth in general , we may say more especially of true Goodness , magna est , & praevalebit : it will lodge in the Souls of men , like that mighty , though gentle , Heat which is entertained in the Heart , that alwaies dispenseth warm Bloud and Spirits to all the members in the Body : it will not suffer any other Interest to grow by it : it will be so absolute as to swallow up all our carnal freedom , and crush down all our fleshly liberty : as Moses his Serpent did eate up all the Serpents of the Egyptian Magicians , so will it devour all that viperous brood of iniquity , which our Magical Self-will by her witchcraft and enchantments begets within us : like a strong and vehement Flame within us , it will not only singe the hair , or scorch and blister the skin , but it will go on to consume this whole Body of death : it is compared by our Saviour to Leaven that will ferment the whole mass in which it is wrap'd up : it will enter into us like the Refiner's fire , and the Fuller's Soape : like the Angel of God's presence that he promised to send along with the Israelites in their journy to Canaan , it will not pardon our iniquities , nor indulge any darling lust whatsoever : it will narrowly pry into all our actions , and be spying out all those back-waies and dores whereby Sin and Vice may enter . That Religion that runs out only in Particularities , and is overswayed by the prevailing power of any Lust , is but only a dead carkass , and not indeed that true living Religion which comes from Heaven , and which will not suffer it self to be confin'd ; that will not indent with us , or article upon our tearms and conditions , but Sampson like will break all those bonds which our fleshly and harlot-like wills would tie it with , and become every way absolute within us . And so I pass to the Second thing wherein men are apt to delude themselves in taking an Estimate of their own Religion , viz. CHAP. III. The Second Mistake about Religion , viz. A meer complyance of the Outward man with the Law of God. True Religion seats it self in the Centre of mens Souls , and first brings the Inward man into Obedience to the Law of God : the Superficial Religion intermeddles chiefly with the Circumference and Outside of men ; or rests in an outward abstaining from some Sins . Of Speculative and the most close and Spiritual wickedness within . How apt men are to sink all Religion into Opinions and External Forms . A Mere compliance of the Outward man with the Law of God. There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Philosophy hath acknowledged as well as our Christian Divinity : and when Religion seats it self in the Centre of mens Souls , it acts there most strongly upon the Vital powers of it , and first brings the Inward man into a true and chearfull obedience to the law of God , before all the seditious and rebellious motives of the External or Animal man be quite subdued . But a Superficial Religion many times intermeddles only with the Circumference and Outside of men , it only lodges in the suburbs and storms the out-works , but enters not the main Fort of mens Souls , which is strongly defended by inward Pride , Self-will , particular and mundane Loves , fretting and self-consuming Envy , Popularity and Vain-glory , and such other Mental vices , that when they are beaten out of the visible behaviours and conversations of men by Divine threats or promises ( which may be too potent to be controll'd ) retreat and secure themselves here as in a strong Castle . There may be many who dare not pursue Revenge , and yet are not willing to forgive injuries ; who dare not murther their enemy , that yet cannot love him ; who dare not seek for preferment by Bribery , who yet are not mortified to these and many other mundane and base-born affections : they are not willing that the Divine prerogative should extend it self beyond the Outward man , and that Religion should be too busie with their Inward thoughts and passions : if they may not by proud boasting set off their own sorry commodities upon the publick stage , and there read out their own Panegyricks ; yet they will inwardly applaud themselves , and commit wanton dalliance with their own Parts and Perfections ; and not feeling the mighty power of any Higher good , they will endeavour to preserve an unhallowed Autaesthesie and feeling sense of themselves ; and by a sullen melancholy Stoicisme , when Religion would deprive and bereave them of the sinfull glory and pleasures of this Outward world , they then retire and shrink themselves up into a Centre of their own , they collect and contract themselves into themselves . Thus when this low life of mens Souls is chased out of the External vices and vanities of this World by the chastisements of their own Consciences , or many times by bodily oppressions , it presently retires into it self , and by a Self-feeling begins more to grasp and dearly embrace it self . When these External loves begin to be starved and cooled , yet men may then fall into love with and courting of themselves by Arrogancy , Self-confidence and dependence , Self-applause and gratulations , Admiration of their own perfections ; and so feed that dying life of theirs with this Speculative wantonness , that it may as strongly express it self within them , as before it did without themselves . Men may by inward braving of themselves sacrilegiously steal God's glory from him , and erect a Self-supremacy within , exerting it self in Self-will and particular loves , and so become Corrivals with God for the Crown of Blessedness and Self-sufficiency , as I doubt many of the Stoicks endeavoured with a Giant-like ambition to doe . But alas , I doubt we generally arrive not to this pitch of Religion , to deny the world , and all the pomp and glory of this largely-extended train of Vanity ; but we easily content our selves with some External forms of Religion . We are too apt to look at a garish dress and attire of Religion , or to be enamoured rather with some more specious and seemingly-spiritual Forms , then with the true Spirit & Power of Godliness & Religion it self . We are more taken commonly with the several new fashions that the luxuriant Fancies of men are apt to contrive for it , then with the real power and simplicity thereof : and while we think our selves to be growing in our knowledge , and moving on towards a state of Perfection , we do but turn up and down from one kind of Form to another ; we are as apt still to draw it down into as low , worldly and mundane Rites and Ordinances , as ever it was before our Saviour made that glorious Reformation therein , which took away these Material crutches made up of carnal Observances which Earthly minds lean so much upon , and are fain to underprop their Religion with , which else would tumble down and fall to nothing : except we can cast it into such a certain Set of duties and System of Opinions , that we may see it altogether from one end to another , we are afraid lest it should become too abstruse a thing and vanish away from us . I would not be misunderstood to speak against those Duties & Ordinances which are necessary means appointed by God to promote us in the waies of Piety : But I fear we are too apt to sink all our Religion into these , and so to embody it , that we may as it were touch and feel it , because we are so little acquainted with the high and spiritual nature of it , which is too subtile for gross and carnal minds to converse with . I fear our vulgar sort of Christians are wont so to look upon such kind of Models of Divinity and Religious performances , which were intended to help our dul minds to a more lively sense of God and true Goodness , as those things that claim the whole of their Religion : and therefore are too apt to think themselves absolved from it , except at some solemn times of more especial addresses to God ; and that this wedding garment of holy Thoughts and divine Affections is not for every days wearing , but only then to be put on when we come to the Marriage-feast and Festivals of Heaven ; as if Religion were fast lock'd and bound up in some sacred Solemnities , and so incarcerated and incorporated into some divine Mysteries , as the superstitious Heathen of old thought , that it might not stir abroad and wander too far out of these hallowed Cloisters , and grow too busie with us in our Secular imploiments . We have learned to distinguish too subtily I doubt in our lives and conversations inter sacrum & profanum , our Religious approaches to God and our Worldly affairs . I know our conversation and demeanour in this world is not , nor can well be , all of a piece , and there will be several degrees of Sanctity in the lives of the best men , as there were once in the land of Canaan ; but yet I think a Good man should alwaies find himself upon Holy ground , and never depart so far into the affairs of this life , as to be without either the call or compass of Religion ; he should alwaies think wheresoever he is , etiam ibi Dii sunt , that God and the blessed Angels are there , with whom he should converse in a way of Puritie . We must not think that Religion serves to paint our Faces , to reform our Looks , or only to inform our Heads , or instruct and tune our Tongues ; no , nor only to tie our Hands , and make our Outward man more demure , and bring our Bodies and bodily actions into a better decorum : But its main business is to purge and reform our Hearts and all the Elicit actions and motions thereof . And so I come to a Third particular wherein we are apt to misjudge our selves in matters of Religion . CHAP. IV. The Third Mistake about Religion , viz. A constrain'd and forc'd Obedience to God's Commandments . The Religion of many ( some of whom would seem most abhorrent from Superstition ) is nothing else but Superstition properly so called . False Religionists , having no inward sense of the Divine Goodness , cannot truly love God : Yet their sowre and dreadfull apprehensions of God compell them to serve him . A slavish spirit in Religion may be very prodigal in such kind of serving God as doth not pinch their Corruptions ; but in the great and weightier matters of Religion , in such things as prejudice their beloved Lusts , it is very needy and sparing . This servile Spirit has low and mean thoughts of God , but an high opinion of its Outward services , as conceiting that by such cheap things God is gratified and becomes indebted to it . The different Effects of Love and Slavish fear in the truly , and in the falsly , Religious . ANother Particular wherein men mistake Religion , is A constrained and forced obedience to God's Commandments . That which many men ( amongst whom some would seem to be most abhorrent from Superstition ) call their Religion , is indeed nothing else but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * , that I may use the word in its ancient and proper sense , as it imports such an apprehension of God as renders him grievous to men ; and so destroys all free and chearfull converse with him , and begets in stead thereof a forc'd and dry devotion , void of inward Life and Love. Those Servile spirits which are not acquainted with God and his Goodnesse , may be so haunted by the frightfull thoughts of a Deity , as to scare and terrifie them into some worship and observance of him . They are apt to look upon him as one clothed with austerity , or , as the Epicurean Poet hath too truly painted out their thoughts , as a savus Dominus , that is , in the language of the unprofitable servant in the Gospel , an hard Master ; and therefore they think something must be done to please him , and to mitigate his severity towards them : and though they cannot truly love him , having no inward sense of his Loveliness , yet they cannot but serve him so far as these rigorous apprehensions lie upon them ; though notwithstanding such as these are very apt to perswade themselves that they may pacifie him and purchase his favour with some cheap services , as if Heaven it self could become guilty of Bribery , and an Immutable Justice be flattered into Partiality and Respect of persons . Because they are not acquainted with God , and know him not as he is in himself , therefore they are ready to paint him forth to themselves in their own shape : and because they themselves are full of Peevishness and Self-will , arbitrarily imposing and prescribing to others without sufficient evidence of Reason , and are easily inticed by Flatteries ; they are apt to represent the Divinity also to themselves in the same form , and think they view the true pourtraiture and draught of their own Genius in it ; and therefore that they might please this angry Deity of their own making , they care not sometimes to be lavish in such a kind of Service of him as doth not much pinch their own corruptions ; nay and it may be too , will seem to part with them sometimes , and give them a weeping farewel , if God and their own awakened Consciences seem to frown upon them ; though all their Obedience arise from nothing else but the Compulsions and necessities which their own sowre and dreadfull apprehensions of God lay upon them : and therefore in those things which more nearly touch their own beloved Lusts , they will be as scant and sparing as may be ; here they will be as strict with God as may be , that he may have no more then his due , as they think , like that Unprofitable servant in the Gospel , that , because his Master was an austere man , reaping where he had not sown , and gathering where he had not scattered , was content and willing he should have his own again , but would not suffer him to have any more . This Servile spirit in Religion is alwaies illiberal and needy in the Magnalia Legis , the great and weightier matters of Religion , and here weighs out Obedience by drams and scruples : it never finds it self more shrivell'd and shrunk up , then when it is to converse with God ; like those creatures that are generated of slime and mud , the more the Summer-sun shines upon them , and the nearer it comes to them , the more is all their vital strength dried up and spent away : their dreadfull thoughts of God , like a cold Eastern wind , blasts all their blossoming affections , and nips them in the bud : these exhaust their native vigour , and make them weak and sluggish in all their motions toward God. Their Religion is rather a Prison or a piece of Penance to them , then any voluntary and free compliance of their Souls with the Divine will : and yet because they bear the burden and heat of the day , they think , when the evening comes , they ought to be more liberally rewarded ; such slavish spirits being ever apt inwardly to conceit that Heaven receives some emolument or other by their hard labours , and so becomes indebted to them , because they see no true gain and comfort accruing from them to their own Souls ; and so because they doe God's work and not their own , they think they may reasonably expect a fair compensation , as having been profitable to him . And this I doubt was the first and vulgar foundation of Merit : though now the world is ashamed to own it . But alas , such an ungodlike Religion as this can never be owned by God : the Bond-woman and her son must be cast out . The Spirit of true Religion is of a more free , noble , ingenuous and generous nature , arising out of the warm beams of the Divine love which first hatch'd it and brought it forth , and therefore is it afterwards perpetually bathing it self in that sweetest love that first begot it , and is alwaies refresh'd and nourish'd by it . This Love casteth out fear , fear which hath torment in it , and is therefore more apt to chase away Souls once wounded with it from God , rather then to allure them to God. Such fear of God alwaies carries in it a secret Antipathy against him , as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plutarch speaks , one that is so troublesome that there is no quiet or peaceable living with him . Whereas Love by a strong Sympathy draws the Souls of men , when it hath once laid hold upon them by its powerfull insinuation , into the nearest conjunction that may be with the Divinity ; it thaws all those frozen affections which a Slavish fear had congealed and lock'd up , and makes the Soul most chearfull , free , and nobly resolved in all its motions after God. It was well observed of old by Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are never so well as when we approach to God ; when in a way of Religion we make our addresses to God , then are our Souls most chearfull . True Religion and an Inward acquaintance with God discovers nothing in him but pure and sincere Goodness , nothing that might breed the least distaste or disaffection , or carry in it any semblance of displeasingness ; and therefore the Souls of good men are never pinching and sparing in their affections : then the Torrent is most full and swells highest , when it empties it self into this unbounded Ocean of the Divine Being . This makes all the Commandements of God light and easie and far from being grievous . There needs no * Law to compel a Mind acted by the true spirit of divine love to serve God or to comply with his Will. It is the choice of such a Soul to endeavour to conform it self to him , and draw from him as much as may be an Imitation of that Goodness and Perfection which it finds in him . Such a Christian does not therefore obey his Commands only because it is God's Will he should doe so , but because he sees the Law of God to be truly perfect , as David speaks : his nature being reconciled to God finds it all holy , just and good , as S. Paul speaks , and such a thing as his Soul loves , sweeter then the honey or the honey-combe ; and he makes it his meat and drink to doe the Will of God , as our Lord and Saviour did . And so I pass to the Fourth and last Particular wherein Religion is sometimes mistaken . CHAP. V. The Fourth and last Mistake about Religion , When a mere Mechanical and Artificial Religion is taken for that which is a true Impression of Heaven upon the Souls of men , and which moves like a new Nature . How Religion is by some made a piece of Art , and how there may be specious and plausible Imitations of the Internals of Religion as well as of the Externals . The Method and Power of Fancy in contriving such Artificial imitations . How apt men are in these to deceive both themselves and others . The Difference between those that are govern'd in their Religion by Fancy , and those that are actuated by the Divine Spirit and in whom Religion is a Living Form. That True Religion is no Art , but a new Nature . Religion discovers it self best in a Serene and clear Temper of Mind , in deep Humility , Meekness , Self-denial , Universal love of God and all true Goodness . THE Fourth and last Particular wherein men mis-judge themselves , is , When a mere Mechanical and Artificial Religion is taken for that which is a true Impression of Heaven upon the Souls of men , and which moves like an Inward nature . True Religion will not stoop to Rules of Art , nor be confin'd within the narrow compass thereof : No , where it is , we may cry out with the Greek Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath there kindled as it were his own Life which will move and act only according to the Laws of Heaven . But there are some Mechanical Christians that can frame and fashion out Religion so cunningly in their own Souls by that Book-skill they have got of it , that it may many times deceive themselves , as if it were a true living thing . We often hear that mere Pretenders to Religion may go as far in all the External acts of it as those that are best acquainted with it : I doubt not also but many times there may be Artificial imitations drawn of that which only lives in the Souls of good Men , by the powerful and wily Magick of exalted Fancies ; as we read of some Artificers that have made such Images of living creatures , wherein they have not only drawn forth the outward shape , but seem almost to have copied out the life too in them . Men may make an Imitation as well of those things which we call the Internals of Religion , as of the Externals . There may be a Semblance of inward Joy in God , of Love to him and his Precepts , of Dependance upon him , and a filial Reverence of him ; which by the contrivance and power of Fancie may be represented in a Masque upon the Stage of the Animal part of a mans Soul. Those Christians that fetch all their Religion from pious Books and Discourses , hearing of such and such Signs of Grace and Evidences of Salvation , and being taught to believe they must get those , that so they may go to Heaven ; may presently begin to set themselves on work , and in an Apish imitation cause their Animal Powers and Passions to represent all these ; and Fancie being well acquainted with all those several Affections in the Soul that at any time express themselves towards Outward things , may , by the power it hath over the Passions , call them all forth in the same Mode and fashion , & then conjoin with them some Thoughts of God and Divine things , which may serve thus put together for a handsome Artifice of Religion wherein these Mechanicks may much applaud themselves . I doubt not but there may be such who to gain credit with themselves , and that glorious name of being the Children of God ( though they know nothing more of it but that it is a Title that sounds well ) would use their best skill to appear such to themselves , so qualified and molded as they are told they must be . And as many times Credit and Reputation among men may make them pare off the Ruggedness of their Outward man , and polish that ; so to gain their own good opinion , and a reputation with their own Consciences which look more inwardly , they may also endeavour to make their Inward man look at some times more smooth and comely : and it is no hard matter for such Chamaeleon-like Christians to turn even their insides into whatsoever hue and colour shall best please them , and then Narcissus-like to fall in love with themselves : a strong and nimble Fancie having such command over the Animal spirits , that it can send them forth in full troops which way soever it pleaseth , and by their aide call forth and raise any kind of Passion it listeth , and when it listeth allay it again , as the Poets say Aeolus can doe with the Winds . As they say of the force of Imagination , that Vis Imaginativa signat foetum ; so Imagination may stamp any Idea that it finds within itself upon the Passions , and turn them as it pleases to what Seal it will set upon them , and mold them into any likeness ; and a man looking down and taking a view of the Plot as it is acted upon the Stage of the Animal powers , may like and approve it as a true Platform of Religion . Thus may they easily deceive themselves , and think their Religion to be some Mighty thing within them , that runs quite through them and makes all these transformations within them ; whereas the Rise and Motion of it may be all in the Animal and Sensitive powers of the Soul ; and a wise observer of it may see whence it comes and whither it goes : it being indeed a thing which is from the earth , earthy , and not like that true Spirit of Regeneration which comes from Heaven , and begets a Divine life in the Souls of good men , and is not under the command of any such Charms as these are , neither will it move according to those Laws , and Times , and Measures that we please to set to it : but we shall find it manifesting its mighty supremacy over the Highest powers of our Souls . Whereas we may truly say of all Mechanicks in Religion , and our Mimical Christians , that they are not so much actuated and informed by their Religion , as they inform that ; the power of their own Imagination deriving that Force to it which bears it up and guides all its motions and operations . And therefore they themselves having the power over it , can new mold it as themselves , please , according to any new Pattern which shall like them better then the former : they can furnish this domestick Scene of theirs with any kind of matter which the history of other mens religion may afford them ; and if need be , act over all the Experiences of that sect of men to which they most addict themselves so to the life , that they may seem to themselves as well experienc'd Christians as any others ; and so , it may be , soar so aloft in Self-conceit , as if they had already made their nests amongst the stars , and had viewed their own mansion in Heaven . What was observed by the Stoick concerning the vulgar sort of men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may as truly be said of this sort of Christians , their life is nothing else but a strong Energy of Fancy and Opinion . But besides , lest their Religion might too grosly discover it self to be nothing else but a piece of Art , there may be sometimes such Extraordinary motions stirred up within them which may prevent all their own Thoughts , that they may seem to be a true operation of the Divine life ; when yet all this is nothing else but the Energy of their own Self-love touch'd with some Fleshly apprehensions of Divine things , and excited by them . There are such things in our Christian Religion that , when a Carnal and unhallowed mind takes the Chair and gets the expounding of them , may seem very delicious to the fleshly appetites of men : Some doctrines and notions of Free-Grace and Justification ; the magnificent Titles of Sons of God and Heirs of Heaven ; ever-flowing streams of Joy and Pleasure that blessed Souls shall swim in to all eternity ; a glorious Paradise in the world to come , alway springing up with well-sented and fragrant Beauties ; a New Jerusalem paved with Gold and bespangled with Stars , comprehending in its vast circuit such numberless varieties , that a busie curiosity may spend it self about to all eternity . I doubt not but that sometimes the most fleshly & earthly men , that fly their ambition to the pomp of this world , may be so ravish'd with the conceits of such things as these , that they may seem to be made partakers of the powers of the world to come ; I doubt not but that they may be as much exalted with them , as the Souls of crazed and distracted persons seem to be sometimes , when their Fancies play with those quick and nimble Spirits which a distempered frame of Body and unnatural heat in their Heads beget within them . Thus may these blazing Comets rise up above the Moon , and climbe higher then the Sun ; which yet , because they have no solid consistencie of their own , and are of a base and earthly allay , will soon vanish and fall down again , being only born up by an External force . They may seem to themselves to have attain'd higher then those noble Christians that are gently mov'd by the natural force of true Goodness ; they may seem to be pleniores Deo then those that are really inform'd and actuated by the Divine Spirit , and do move on steddily and constantly in the way towards Heaven ; as the Seed that was sown in the thorny ground , grew up and lengthened out its blade faster then that which was sown in the good and fruitfull soil . And as the Motions of our Sense , Fancy and Passions , while our Souls are in this mortal condition sunk down deeply into the Body , are many times more vigorous and make stronger impressions upon us then those of the Higher powers of the Soul , which are more subtile and remote from these mixt and Animal perceptions ; that Devotion which is there seated may seem to have more Energy and life in it then that which gently and with a more delicate kind of touch spreads it self upon the Understanding , and from thence mildly derives it self through our Wills & Affections . But howsoever the Former may be more boisterous for a time , yet This is of a more consistent , spermatical and thriving nature : For that proceeding indeed from nothing else but a Sensual and Fleshly apprehension of God and true Happiness , is but of a flitting and fading nature ; and as the Sensible powers and faculties grow more languid , or the Sun of Divine light shines more brightly upon us , these earthly devotions like our Culinary fires will abate their heat and servour . But a true Celestial warmth will never be extinguish'd , because it is of an Immortal nature ; and being once seated vitally in the Souls of men , it will regulate and order all the motions of it in a due manner , as the natural Heat radicated in the Hearts of living creatures hath the dominion and Oeconomy of the whole Body under it , and sends forth warm Bloud and Spirits and Vital nourishment to every part and member of it . True Religion is no piece of artifice ; it is no boiling up of our Imaginative powers nor the glowing heats of Passion ; though these are too often mistaken for it , when in our juglings in Religion we cast a mist before our own eyes : But it is a new Nature informing the Souls of men ; it is a God-like frame of Spirit , discovering it self most of all in Serene and Clear minds , in deep Humility , Meekness , Self-denial , Universal love of God and all true Goodness , without Partiality and without Hypocrisie ; whereby we are taught to know God , and knowing him to love him , and conform our selves as much as may be to all that Perfection which shines forth in him . THUS far the First part of this Discourse , which was designed ( according to the Method propounded ) to give a particular account of mens Mistakes about Religion . The other part was intended to discover the reason of these Mistakes . But whether the Author did finish that Part , it appears not by any Papers of his which yet came to my hands . If he did , and the Papers should be in others hands ( for the Author was communicative ) if they ( or any other Papers of the Authors ) be sent to Mr William Morden , Bookseller in Cambridge , the like care shall be taken for the publishing of them as hath been for this Collection . THE EXCELLENCY and NOBLENESS OF TRUE RELIGION , 1. In its Rise and Original . 2. In its Nature and Essence . 3. In its Properties and Operations . 4 In its Progress . 5. In its Term and End. Psalm 16. 3. To the Saints that are in the earth , and to the excellent , in whom is all my delight . Greg. Nazianzenus in Orat. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Orat. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hieronymus ad Celantiam Ep. 14. Nescit Religio nostra personas accipere , nec conditiones hominum sed animos inspicit singulorum ; Servum & Nobilem de moribus pronunciat . Sola apud Deum Libertas est non servire peccatis : Summa apud Deum est Nobilitas clarum esse virtutibus . THE EXCELLENCY and NOBLENESS OF TRUE RELIGION . Proverbs 15. 24. The Way of life is above to the wise , that he may depart from hell beneath . The Introduction . IN this whole Book of the Proverbs we find Solomon , one of the Eldest Sons of Wisdom , alwaies standing up and calling her blessed : his Heart was both enlarged and fill'd with the pure influences of her beams , and therefore was perpetually adoring that Sun which gave him light . Wisdome is justified of all her Children ; though the brats of darkness and children of folly see no beauty nor comeliness in her , that they should desire her , as they said of Christ , Esay 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That Mind which is not touch'd with an inward sense of Divine Wisdom , cannot estimate the true Worth of it . But when Wisdom once displays its own excellencies and glories in a purified Soul , it is entertained there with the greatest love and delight , and receives its own image reflected back to it self in sweetest returns of Love and Praise . We have a clear manifestation of this sacred Sympathy in Solomon , whom we may not unfitly call Sapientiae Organum , an Instrument which Wisdom herself had tuned to play her divine Lessons upon : his words were * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every where full of Divine sweetness matched with strength and beauty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , as himself phraseth it , like apples of gold in pictures of Silver . The mind of a Proverb is to utter Wisdom in a Mystery , as the Apostle sometime speaks , and to wrap up Divine Truth in a kind of Aenigmatical way , though in vulgar expressions . Which method of delivering Divine doctrine ( not to mention the Writings of the ancient Philosophers ) we find frequently pursued in the Holy Scripture , thereby both opening and hiding at once the Truth which is offered to us . A Proverb or Parable being once unfolded , by reason of its affinity with the Phancy , the more sweetly insinuates it self into that , and is from thence with the greater advantage transmitted to the Understanding . In this state we are not able to behold Truth in its own Native beauty and lustre ; but while we are vail'd with mortality , Truth must vail it self too , that it may the more freely converse with us . S. Austin hath well assign'd the reason why we are so much delighted with Metaphors , Allegories , &c. because they are so much proportioned to our Senses , with which our Reason hath contracted an intimacy and familiarity . And therefore God to accommodate his Truth to our weak capacities , does as it were embody it in Earthly expressions ; according to that ancient Maxim of the Cabbalists , Lumen Supernum nunquam descendit fine indumento ; agreeable to which is that of Dionysius Areop . not seldom quoted by the School-men , Impossibile est nobis aliter lucere radium Divinum , nisi varietate sacrorum velaminum circumvelatum . His words in the Greek are these , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus much by way of Preface or Introduction to these words , being one of Solomon's excellent Proverbs , viz. The way of life is above to the wise . Without any mincing or mangling of the Words , or running out into any Critical curiosities about them , I shall from these Words take occasion to set forth The Nobleness and Generous Spirit of True Religion , which I suppose to be meant here by [ The way of life . ] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred [ above ] may signifie that which is divine and heavenly , high and excellent , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does in the New Testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 3. 2. S. Austin supposeth the things of Religion to be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , superna , for this reason , quòd merito excellentiae longè superant res terrenas . And in this sense I shall consider it , my purpose being from hence to discourse of the Excellent and Noble spirit of true Religion ( whether it be taken in abstracto , as it is in it self ; or in concreto , as it becomes an inward Form and Soul to the Minds and Spirits of Good men ; ) and this in opposition to that low and base-born spirit of Irreligion , which is perpetually sinking from God , till it couches to the very Centre of misery , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lowermost Hell. In discoursing upon this Argument , I shall observe this Method ; viz. I shall consider the Excellency and Nobleness of True Religion 1. In its Rise and Original . 2. In its Nature and Essence . 3. In its Properties and Operations . 4. In its Progress . 5. In its Term and End. CHAP. I. 1. The Nobleness of Religion in regard of its Original and Fountain : it comes from Heaven and moves towards Heaven again . God the First Excellency and Primitive Perfection . All Perfections and Excellencies in any kind are to be measured by their approach to , and Participation of , the First Perfection . Religion the greatest Participation of God : none capable of this Divine Communication but the Highest of created Beings : and consequently Religion is the greatest Excellency . A twofold Fountain in God whence Religion flowes , viz. 1. His Nature . 2. His Will. Of Truth Natural and Revealed . Of an Outward and Inward Revelation of God's Will. WE begin with the First , viz. True Religion is a Noble thing in its Rise and Original , and in regard of its Descent . True Religion derives its pedigree from Heaven , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it comes from Heaven , and constantly moves toward Heaven again : it 's a Beam from God , as every good and perfect gift is from above , and comes down from the Father of lights , with whom is no variableness nor shadow of turning , as S. James speaks . God is the First Truth and Primitive Goodness : True Religion is a vigorous Efflux and Emanation of Both upon the Spirits of men , and therefore is called * a participation of the divine Nature . Indeed God hath copyed out himself in all created Being , having no other Pattern to frame any thing by but his own Essence ; so that all created Being is umbratilis similitudo entis increati , and is , by some stamp or other of God upon it , at least remotely allied to him : But True Religion is such a Communication of the Divinity , as none but the Highest of created Beings are capable of . On the other side Sin and Wickedness is of the basest and lowest Original , as being nothing else but a perfect degeneration from God and those Eternal Rules of Goodness which are derived from him . Religion is an Heaven-born thing , the Seed of God in the Spirits of men , whereby they are formed to a similitude & likeness of himself . A true Christian is every way of a most noble Extraction , of an heavenly and divine pedigree , being born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above , as it is express'd Joh. 3. The line of all earthly Nobility , if it were followed to the beginning , would lead to Adam , where all the lines of descent meet in One ; and the Root of all Extractions would be found planted in nothing else but * Adamah , red Earth : But a Christian derives his line from Christ , who is the Only-begotten Son of God , the shining forth of his glory , and the Character of his person , as he is stiled Heb. 1. We may truly say of Christ and Christians , as Zebah and Zalmunna said of Gideon's brethren , As he is , so are they ( according to their capacity , ) each one resembling the children of a king . Titles of Worldly honour in Heavens heraldry are but only Tituli nominales ; but Titles of Divine dignity signify some Real thing , some Real and Divine Communications to the Spirits and Minds of men . All Perfections and Excellencies in any kind are to be measured by their approach to that Primitive Perfection of all , God himself ; and therefore Participation of the Divine nature cannot but entitle a Christian to the highest degree of dignity : Behold what manner of love the Father hath bestowed upon us , that we should be called the Sons of God , 1 Jo. 3. 1. Thus much for a more general discovery of the Nobleness of Religion as to its Fountain and Original ; We may further and more particularly take notice of this in reference to that Twofold fountain in God , from whence all true Religion flows and issues forth , viz. 1. His Immutable Nature . 2. His Will. 1. The Immutable Nature of God. From thence arise all those Eternal Rules of Truth and Goodness which are the Foundation of all Religion , and which God at the first Creation folded up in the Soul of man. These we may call the Truths of Natural inscription ; understanding hereby either those Fundamental principles of Truth which Reason by a naked intuition may behold in God , or those necessary Corollaries and Deductions that may be drawn from thence . I cannot think it so proper to say , That God ought infinitely to be loved because he commands it , as because he is indeed an Infinite and Unchangeable Goodness . God hath stamp'd a Copy of his own Archetypal Loveliness upon the Soul , that man by reflecting into himself might behold there the glory of God , intra se videre Deum , see within his Soul all those Ideas of Truth which concern the Nature and Essence of God , by reason of its own resemblance of God ; and so beget within himself the most free and generous motions of Love to God. Reason in man being Lumen de Lumine , a Light flowing from the Fountain and Father of Lights , and being , as Tully phraseth it , participata similitudo Rationis aternae ( as the Law of Nature , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Law written in mans Heart , is participatio Legis aternae in Rationali creatura ) it was to enable Man to work out of himself all those Notions of God which are the true Ground-work of Love and Obedience to God , and conformity to him : and in modling the inward man into the greatest conformity to the Nature of God was the Perfection and Efficacy of the Religion of Nature . But since Mans fall from God , the inward virtue and vigour of Reason is much abated , the Soul having suffered a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plato speaks , a defluvium pennarum : those Principles of Divine truth which were first engraven upon mans Heart with the finger of God are now , as the Characters of some ancient Monuments , less clear and legible then at first . And therefore besides the Truth of Natural inscription 2. God hath provided the Truth of Divine Revelation , which issues forth from his own free Will , and clearly discovers the way of our return to God , from whom we are fallen . And this Truth , with the Effects and Productions of it in the Minds of men , the Scripture is wont to set forth under the name of Grace , as proceeding merely from the free bounty and overflowings of the Divine Love. Of this Revealed Will is that of the Apostle to be understood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , None hath known the things of God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , None , neither Angel nor Man , could know the Mind of God , could unlock the Breast of God , or search out the Counsels of his Will. But God out of the infinite riches of his Compassions toward mankind is pleas'd to unbosom his Secrets , and most clearly to manifest the way into the Holiest of all , and bring to light life and immortality , and in these last ages to send his Son , who lay in his bosom from all Eternity , to teach us his Will and declare his Mind to us . When we look unto the Earth , then behold darkness and dimness of anguish , that I may use those words of the Prophet Esay : But when we look towards Heaven , then behold light breaking forth upon us , like the Eye-lids of the Morning , and spreading its wings over the Horizon of mankind sitting in darkness and the shadow of death , to guide our feet into the way of peace . But besides this Outward revelation of God's will to men , there is also an Inward impression of it on their Minds and Spirits , which is in a more special manner attributed to God. We cannot see divine things but in a divine light : God only , who is the true light , and in whom there is no darkness at all , can so shine out of himself upon our glassy Understandings , as to beget in them a picture of himself , his own Will and Pleasure , and turn the Soul ( as the phrase is in Job 38. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like wax or clay to the Seal of his own light and love . He that made our Souls in his own image and likeness , can easily find a way into them . The Word that God speaks having found a way into the Soul , imprints it self there as with the point of a diamond , and becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I may borrow Plato's expression . Men may teach the Grammar and Rhetorick , but God teaches the Divinity . Thus it is God alone that acquaints the Soul with the Truths of Revelation : and he also it is that does strengthen and raise the Soul to better apprehensions even of Natural Truth : God being that in the Intellectual world which the Sun is in the Sensible , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as some of the ancient Fathers love to speak , and the ancient Philosophers too , who meant God by their Intellectus Agens , whose proper work they supposed to be not so much to enlighten the Object , as the Faculty . CHAP. II. 2. The Nobleness of Religion in respect of its Nature , briefly discovered in some Particulars . How a man actuated by Religion 1. lives above the world ; 2. converses with himself , and knows how to love , value and reverence himself , in the best sense ; 3. lives above himself , not being content to enjoy himself , except he may enjoy God too , and himself in God. How he denyes himself for God. To deny a mans self , is not to deny Right Reason , for that were to deny God , in stead of denying himself for God. Self-love the only Principle that acts wicked men . The happy privileges of a Soul united to God. WE have done with the first Head , and come now to discourse with the like brevity on another ( our purpose being to insist most upon the third Particular , viz. The Nobleness of Religion in its Properties , after we have handled the Second ) which is The Excellency and Nobleness of Religion in regard of its Nature , whether it be taken in abstracto or in concreto ; which we shall treat of promiscuously , without any rigid tying of our selves to exact Rules of Art : and so we shall glance at it in these following Notions , rising as it were step by step . 1. A Good man , that is actuated by Religion , lives above the World and all Mundane delights and excellencies . The Soul is a more vigorous and puissant thing , when it is once restored to the possession of its own Being , then to be bounded within the narrow Sphere of Mortality , or to be streightned within the narrow prison of Sensual and Corporeal delights ; but it will break forth with the greatest vehemency , and ascend upwards towards Immortality : and when it converses more intimately with Religion , it can scarce look back upon its own converses ( though in a lawfull way ) with Earthly things , without a being touch'd with an holy Shame fac'dness & a modest Blushing ; and , as Porphyry speaks of Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it seems to be ashamed that it should be in the Body . It is only True Religion that teaches and enables men to dye to this world and to all Earthly things , and to rise above that vaporous Sphere of Sensual and Earthly pleasures , which darken the Mind and hinder it from enjoying the brightness of Divine light ; the proper motion of Religion is still upwards to its first Original . Whereas on the contrary the Souls of wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plato somewhere speaks , being moistned with the Exudations of their Sensual parts become heavy and sink down into Earthly things , and couch as near as may be to the Centre . Wicked men bury their Souls in their Bodies : all their projects and designes are bounded within the compass of this Earth which they tread upon . The Fleshly mind never minds any thing but Flesh , and never rises above the Outward Matter , but alwaies creeps up and down like Shadows upon the Surface of the Earth : and if it begins at any time to make any faint assays upwards , it presently finds it self laden with a weight of Sensuality which draws it down again . It was the Opinion of the Academicks that the Souls of wicked men after their death could not of a long season depart from the Graves and Sepulchers where their Mates were buried ; but there wandred up and down in a desolate manner , as not being able to leave those Bodies which they were so much wedded to in this life . 2. A Good man , one that is actuated by Religion , lives in converse with his own Reason ; he lives at the height of his own Being . This a great Philosopher makes the Property of a Good man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He knows how to converse with himself , and truly to love and value himself : he measures not himself , like the Epicure , by his inferior and Earthly part , but by an Immortal Essence and that of him which is from above ; and so does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , climbe up to the height of that Immortal principle which is within him . The Stoicks thought no man a fit Auditor of their Ethicks , till he were dispossess'd of that Opinion , That Man was nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as professing to teach men how to live only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they speak . Perhaps their Divinity was in some things too rigid ; but I am sure a Good man acts the best of this their doctrine in the best sense , and knows better how to reverence himself , without any Self-flattery or admiration , then ever any Stoick did . He principally looks upon himself * as being what he is rather by his Soul then by his Body : he values himself by his Soul , that Being which hath the greatest affinity with God ; and so does not seek himself in the fading Vanities of this life , nor in those poor and low delights of his Senses , as wicked men doe ; but as the Philosopher doth well express it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the Soul thus retires into it self , and views its own worth and Excellency , it presently finds a chast and Virgin-love stirr'd up within it self towards it self , and is from within the more excited and obliged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Simplicius speaks , to mind the preserving of its own dignity and glory . To conclude this Particular , A Good man endeavours to walk by Eternal and Unchangeable Rules of Reason ; Reason in a Good man sits in the Throne , & governs all the Powers of his Soul in a sweet harmony and agreement with it self : whereas Wicked men live only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being led up and down by the foolish fires of their own Sensual apprehensions . In wicked men there is a Democracy of wild Lusts and Passions , which violently hurry the Soul up and down with restless motions . All Sin and Wickedness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sedition stirred up in the Soul by the Sensitive Powers against Reason . It was one of the great Evils that Solomon saw under the Sun , Servants on horseback , and Princes going as servants upon the ground . We may find the Moral of it in every wicked man , whose Souls are only as Servants to wait upon their Senses . In all such men the whole Course of Nature is turned upside down , and the Cardinal points of Motion in this little world are changed to contrary positions : But the Motions of a Good man are Methodical , Regular and Concentrical to Reason . It 's a fond imagination that Religion should extinguish Reason ; whenas Religion makes it more illustrious and vigorous ; and they that live most in the exercise of Religion , shall find their Reason most enlarged . I might adde , that Reason in relation to the capacitating of Man for converse with God was thought by some to be the Formal Difference of Man. Plutarch after a large debate whether Brutes had not Reason in them as well as Man , concludes it negatively upon this ground , Because they had no knowledge and sense of the Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Tully's account this Capableness of Religion seem'd to be nothing different from Rationality , and therefore he doubts not to give this for the most proper Characterism of Reason , That it is Vinculum Dei & Hominis . And so with them ( not to name others of the same apprehensions ) animal Rationale & animal capax Religionis seem'd to be of the like importance ; Reason as enabling and fitting Man to converse with God by knowing him and loving him , being a character most unquestionably differencing Man from Brute creatures . 3. A Good man , one that is informed by True Religion , lives above himself , and is raised to an intimate Converse with the Divinity . He moves in a larger Sphere then his own Being , and cannot be content to enjoy himself , except he may enjoy God too , and himself in God. This we shall consider two ways . 1. In the Self-denial of Good men ; they are content and ready to deny themselves for God. I mean not that they should deny their own Reason , as some would have it ; for that were to deny a Beam of Divine light , and so to deny God , in stead of denying our selves for him . It is better resolved by some Philosophers in this point , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to follow Reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to follow God ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But by Self-denial I mean , the Soul 's quitting all its own interest in it self , and an entire Resignation of it self to him as to all points of service and duty : and thus the Soul loves it self in God , and lives in the possession not so much of its own Being as of the Divinity ; desiring only to be great in God , to glory in his Light , and spread it self in his Fulness ; to be fill'd alwaies by him , and to empty it self again into him ; to receive all from him , and to expend all for him ; and so to live not as its own , but as God's . The highest ambition of a Good man is to serve the Will of God : he takes no pleasure in himself nor in any thing within himself further then he sees a stamp of God upon it . Whereas wicked men are imprisoned within the narrow circumference of their own Beings , and perpetually frozen into a cold Self-love which binds up all the Innate vigour of their Souls , that it cannot break forth or express it self in any noble way . The Soul in which Religion rules , saies as S. Paul did , I live ; and yet not I , but Christ liveth in me . On the contrary , a Wicked man swells in his own thoughts , and pleaseth himself more or less with the imagination of a Self-sufficiency . The Stoicks , seeing they could not raise themselves up to God , endeavour to bring down God to their own Model , imagining the Deity to be nothing else but some greater kind of Animal , and a Wise man to be almost one of his * Peers . And this is more or less the Genius of Wicked men , they will be something in themselves , they wrap up themselves in their own Being , move up and down in a Sphere of Self-love , live a professed Independency upon God , and maintain a Meum & Tuum between God and themselves . It 's the Character only of a Good man to be able to deny and disown himself , and to make a full surrender of himself unto God ; forgetting himself , and minding nothing but the Will of his Creator ; triumphing in nothing more then in his own Nothingness , and in the Allness of the Divinity . But indeed this his being Nothing is the only way to be all things ; this his having nothing the truest way of possessing all things . 2. As a Good man lives above himself in a way of Self-denial , so he lives also above himself as he lives in the Enjoyment of God : and this is the very Soul and Essence of True Religion , to unite the Soul in the nearest intimacy and conjunction with God , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plotinus speaks . Then indeed the Soul lives most nobly , when it feels it self to live and move and have its Being in God ; which though the Law of Nature makes the Common condition of all created Being , yet it is only True Religion that can give us a more feeling and comfortable sense of it . God is not present to Wicked men , when his Almighty Essence supports them and maintains them in Being ; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he is present to him that can touch him , hath an inward feeling knowledge of God and is intimately united to him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to him that cannot thus touch him he is not present . Religion is Life and Spirit , which flowing out from God who is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath life in himself , returns to him again as into its own Original , carrying the Souls of Good men up with it . The Spirit of Religion is alwaies ascending upwards , and spreading it self through the whole Essence of the Soul , loosens it from a Self-confinement and narrowness , and so renders it more capacious of Divine Enjoyment . God envies not his people any good , but being infinitely bountifull is pleased to impart himself to them in this life , so far as they are capable of his Communications : they stay not for all their happiness till they come to heaven . Religion alwaies carries its reward along with it , and when it acts most vigorously upon the Mind and Spirit of man , it then most of all fills it with an inward sense of Divine sweetness . To conclude , To walk with God is in Scripture made the Character of a Good man , and it 's the highest perfection and privilege of Created Nature to converse with the Divinity . Whereas on the contrary Wicked men converse with nothing but their Lusts and the Vanities of this fading life , which here flatter them for a while with unhallowed delights and a mere Shadow of Contentment ; and when these are gone , they find both Substance and Shadow too to be lost Eternally . But true Goodness brings in a constant revenue of solid and substantial Satisfaction to the Spirit of a good man , delighting alwaies to sit by those Eternal Springs that feed and maintain it : the Spirit of a Good man ( as it is well express'd by the Philosopher ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & is alwaies drinking in Fountain-Goodness , and fills it self more and more , till it be filled with all the fulness of God. CHAP. III. 3. The Nobleness of Religion in regard of its Properties , &c. of which this is one , 1. Religion enlarges all the Faculties of the Soul , and begets a true Ingenuity , Liberty and Amplitude , the most Free and Generous Spirit in the Minds of Good men . The nearer any Being comes to God , the more large & free ; the further it slides from God , the more streightned . Sin is the sinking of mans Soul from God into sensual Selfishness . An account when the most Generous freedom of the Soul is to be taken in its just proportions . How Mechanical and Formal Christians make an Art of Religion , set it such Bounds as may not exceed the scant Measure of their Principles ; and then fit their own Notions as so many Examples to it . A Good man finds not his Religion without him , but as a living Principle within him . God's Immutable and Eternal Goodness the Unchangeable Rule of his Will. Peevish , Self-will'd and Imperious men shape out such Notions of God as are agreeable to this Pattern of themselves . The Truly Religious have better apprehensions of God. HAving discoursed the Nobleness of Religion in its Original and Nature ; we come now to consider the Excellency of Religion in its Properties , its proper Effects and vital Operations . In treating of this Third Particular we shall , ( as formerly we have done ) without tying our selves precisely to any strict Rules of Art and Method , confound the Notions of Religion in abstracto and in concreto together , handling them promiscuously . As Religion is a noble thing , 1. in respect of its Original , 2. in respect of its Nature ; so also 3. in respect of its Properties and Effects . The First Propertie and Effect of True Religion whereby it expresseth its own Nobleness is this , That it widens and enlarges all the Faculties of the Soul , and begets a true Ingenuity , Liberty and Amplitude , the most free and Generous Spirit , in the Minds of Good men . Those in whom Religion rules are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is a true Generous Spirit within them , which shews the Nobleness of their Extraction . The Jewes have a good Maxime to this purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , None truly Noble , but he that applies himself to Religion and a faithfull observance of the Divine Law. Tully could see so much in his Natural Philosophy as made him say , Scientia Naturae ampliat animum , & ad divina attollit : But this is most true of Religion , that in an higher sense it does work the Soul into a true & divine amplitude . There is a living Soul of Religion in Good men which , spreading it self through all their Faculties , spirits all the Wheels of motion , and enables them to dilate and extend themselves more fully upon God and all Divine things , without being pinched or streightened within themselves . Whereas wicked men are of most narrow and confined Spirits , they are so contracted by the pinching particularities of Earthly and created things , so imprisoned in a dark dungeon of Sensuality and Selfishness , so streightned through their Carnal designs and Ends , that they cannot stretch themselves nor look beyond the Horizon of Time and Sense . The nearer any Being comes to God , who is that Infinite fullness that fills all in all , the more vast and large and unbounded it is ; as the further it slides from him , the more it is streightned & confined ; as Plato hath long since concluded concerning the condition of Sensual men , that they live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like a Shel-fish , and can never move up and down but in their own prison , which they ever carry about with them . Were I to define Sin , I would call it The sinking of a Mans Soul from God into a Sensual Selfishness . All the Freedom that wicked men have , is but ( like that of banished men ) to wander up and down in the wilderness of this world from one den and cave to another . The more high and Noble any Being is , so much the deeper radication have all its Innate vertues and Properties within it , and are by so much the more Universal in their issues and actings upon other things : and such an inward living principle of virtue and activity further heightned and united and informed with Light and Truth , we may call Liberty . Of this truly-noble and divine Liberty Religion is the Mother and Nurse , leading the Soul to God , and so impregnating that inward vital principle of activity and vigour that is embosom'd in it , that it is able without any inward disturbance and resistance from any controlling Lusts to exercise it self , and act with the greatest complacency in the most full and ample manner upon that First , Universal and Unbounded Essence which is God himself . The most generous Freedom can never be took in its full and just dimensions and proportion , but then when all the Powers of the Soul exercise and spend themselves in the most large and ample manner upon the Infinite and Essential Goodness , as upon their own most proper Object . If we should ask a Good man , when he finds himself best at ease , when he finds himself most free ; his answer would be , When he is under the most powerfull constraints of divine Love. There are a sort of Mechanical Christians in the world , that not finding Religion acting like a living form within them , satisfie themselves only to make an Art of it , and rather inform and actuate it , then are informed by it ; and setting it such bounds and limits as may not exceed the short and scant measures of their own home born Principles , then they endeavour to fit the Notions of their own Minds as so many Examples to it : and it being a Circle of their own making , they can either ampliateor contract it accordingly as they can force their own Minds and Dispositions to agree and suit with it . But true Religion indeed is no Art , but an inward Nature that conteins all the laws and measures of its motion within it self . A Good man finds not his Religion without him , but as a living Principle within him ; and all his Faculties are still endeavouring to unite themselves more and more in the nearest intimacy with it as with their proper Perfection . There is that amiableness in Religion , that strong Sympathy between the Soul and it , that it needs carry no Testimonials or Commendations along with it . If it could be supposed that God should plant a Religion in the Soul that had no affinity or alliance with it , it would grow there but as a strange slip . But God when he gives his Laws to men , does not by virtue of his Absolute dominion dictate any thing at randome , and in such an arbitrarious way as some imagine ; but he measures all by his own Eternal Goodness . Had God himself been any thing else then the First and Greatest Good of man , then to have loved him with the full strength of all our Faculties should not have been the First and Greatest Commandment , as our Saviour tells us it is . Some are apt to look upon God as some Peevish and Self-will'd thing , because themselves are such : and seeing that their own Absolute and naked Wills are for the most part the Rules of all their actions and the impositions which they lay upon others ; they think that Heaven's Monarchy is such an arbitrary thing too , as being govern'd by nothing else but by an Almighty Absolute Will. But the Soul that is acquainted most intimately with the Divine Will , would more certainly resolve us , That God's Unchangeable Goodness ( which makes the Divinity an Uniform thing and to settle together upon its own Centre , as I may speak with reverence ) is also the Unchangeable Rule of his Will ; neither can he any more swerve from it , then he can swerve from himself . Nor does he charge any Duty upon man without consulting first of all with his Goodness : which being the Original and adequate Object of a Good man's Will and affections , it must needs be that all the issues and effluxes of it be entertain'd with an answerable complacency & chearfulness . This is the hinge upon which all true Religion turns , the proper Centre about which it moves ; which taking a fast & sure hold of an innate and correspondent Principle in the Soul of man , raiseth it up above the confines of Mortality , and in the day of its mighty power makes it become a free-will-Offering unto God. CHAP. IV. The Second Property discovering the Nobleness of Relion , viz. That it restores man to a just power and dominion over himself , enables him to overcome his Self-will and Passions . Of Self-will , and the many Evils that flow from it . That Religion does nowhere discover its power and prowess so much , as in subduing this dangerous and potent Enemy . The Highest and Noblest Victories are those over our Self-will and Passions . Of Self-denial , and the having power over our Wills ; the Happiness and the Privileges of such a State. How that Magnanimity and Puissance which Religion begets in Holy Souls differs from and excells that Gallantry and Puissance which the great Nimrods of this world boast of . THE Second Property or Effect of Religion , whereby it discovers its own Nobleness ( and it is somewhat a-kin to the former Particular , and will help further to illustrate and enforce it ) is this , That it restores a Good man to a just power and dominion over himself and his own Will , enables him to overcome himself , his own Self-will and Passions , and to command himself & all his Powers for God. 'T is only Religion that restores that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Stoical Philosophy so impotently pretended to ; it is this only that enthrones man 's deposed Reason , and establisheth within him a just Empire over all those blind Powers and Passions which so impetuously rend a man from the possession and enjoiment of himself . Those turbulent and unruly , uncertain and unconstant Motions of Passion and Self-will that dwell in degenerate Minds , divide them perpetually from themselves , and are alwaies molding several factions and tumultuous combinations within them against the dominion of Reason . And the only way to unite man firmly to himself is by uniting him to God , and establishing in him a firm amity and agreement with the First and Primitive Being . There is nothing in the World so boisterous as a man 's own Self-will , which is never guided by any fixt or steddy Rules , but is perpetually hurried to and fro by a blind and furious impetus of Pride and Passions issuing from within it self . This is the true source and Spring of all that Envy , Malice , Bitterness of Spirit , Male-contentedness and Impatiency , of all those black and dark Passions , those inordinate desires and lusts , that reign in the hearts and lives of wicked men . A man 's own Self-will throws him out of all true enjoyment of his own Being : therefore it was our Saviours counsell to his disciples , In patience possess your Souls . We may say of that Self-will which is lodg'd in the heart of a wicked man , as the Jews speak of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figmentum malum so often mention'd in their Writings , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince of death and darkness which is at continual enmity with Heaven , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the filthiness and poison of the Serpent . This is the Seed of the Evil Spirit which is perpetually at enmity with the Seed of God and the Heaven-born Nature : It 's design and scope is with a Giant-like pride to climb up into the Throne of the Almighty , and to establish an unbounded Tyranny in contradiction to the Will of God , which is nothing else but the Issue and Efflux of his Eternal and Unbounded Goodness . This is the very Heart of the old Adam that is within men . This is the Hellish Spirit of Self-will : it would solely prescribe laws to all things ; it would fain be the source and fountain of all affaires and events ; it would judge all things at its own Tribunal . They in whose Spirits this Principle rules , would have their own Fancies and Opinions , their perverse and boisterous Wills to be the just Square and Measure of all Good and Evil ; these are the Plumb-lines they applie to all things to find out their Rectitude or Obliquity . He that will not submit himself to nor comply with the Eternal and Uncreated Will , but in stead of it endeavours to set up his own will , makes himself the most real Idol in the world , and exalts himself against all that is called God and ought to be worshipp'd . To worship a graven Image , or to make cakes & burn incense to the Queen of heaven , is not a worse Idolatry then it is for a man to set up Self-will , to devote himself to the serving of it , and to give up himself to a complyance with his own will as contrary to the Divine and Eternal Will. When God made the World , he did not make it merely for the exercise of his Almighty power , and then throw it out of his hands , and leave it alone to subsist by it self as a thing that had no further relation to him : But he derived himself through the whole Creation , so gathering and knitting up all the several pieces of it again ; that as the first production and the continued Subsistence of all things is from himself , so the ultimate resolution and tendency of all things might be to him . Now that which first endeavoured a Divorce between God and his Creation , and to make a Conquest of it , was that Diabolical Arrogancy and Self-will that crept up and wound it self Serpent-like into apostate Minds and Spirits . This is the true strain of that Hellish nature , to live independently of God , and to derive the Principles from another Beginning , and carry on the line of all motions and operations to another End , then God himself , by whom and to whom and for whom all things subsist . From what hath been said concerning this powerful and dangerous Enemy that wars against our Souls and against the Divine Will , may the Excellency and Noble Spirit of True Religion appear , in that it tames the impetuousness and turbulency of this Self-will . Then indeed does Religion perform the highest and bravest conquests , then does it display the greatness of its strength and the excellency of its power , when it overcomes this great Arimanius , that hath so firmly seated himself in the very Centre of the Soul. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who is the man of Courage and Valour ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is he that subdues his Concupiscence , his own Will ; it is a Jewish Maxime attributed to Ben Zoma , and a most undoubted truth . This was the grand Lesson that our great Lord & Master came to teach us , viz. To deny our own Wils ; neither was there any thing that he endeavor'd more to promote by his own Example , as he tells us of himself , * I came down from heaven , not to doe mine own will , but the will of him that sent me ; and again , Lo , I come ( in the volume of the Book it is written of me ) to do thy will , O God , yea thy Law is within my heart : and in his greatest agonies , with a clear and chearful submission to the Divine will , he often repeats it , Not my will , but thy will be done : and so he hath taught us to pray and so to live . This indeed is the true life and spirit of Religion , this is Religion in its Meridian altitude , its just dimensions . A true Christian that hath power over his own Will , may live nobly and happily , and enjoy a perpetually-clear heaven within the Serenity of his own Mind . When the Sea of this World is most rough and tempestuous about him , then can he ride safely at Anchor within the haven , by a sweet complyance of his will with God's Will. He can look about him , and with an even and indifferent Mind behold the World either to smile or frown upon him ; neither will he abate of the least of his Contentment , for all the ill and unkind usage he meets withall in this life . He that hath got the Mastery over his own Will , feels no violence from without , finds no contests within ; and like a strong man , keeping his house , he preserves all his Goods in safety : and when God calls for him out of this state of Mortality , he finds in himself a power to lay down his own life ; neither is it so much taken from him , as quietly and freely surrendred up by him . This is the highest piece of prowess , the noblest atchievement , by which a man becomes Lord over himself , and the Master of his own Thoughts , Motions and Purposes . This is the Royal prerogative , the high dignity conferred upon Good men by our Lord and Saviour , whereby they overcoming this both His and their Enemy , their Self-will and Passions , are enabled to sit down with him in his Throne , as he overcoming in another way , is set down with his Father in his Throne ; as the phrase is Revelat. 3. Religion begets the most Heroick , Free and Generous motions in the Minds of Good men . There is no where so much of a truly Magnanimous and raised Spirit as in those who are best acquainted with the power of Religion . Other men are Slaves and Captives to one Vanity or other : but the truly Religious is above them all , and able to command himself and all his Powers for God. That bravery and gallantness which seems to be in the great Nimrods of this world is nothing else but the swelling of their own unbounded pride and vain-glory . It hath been observed of the greatest Monarchs of the world , that in the midst of their Triumphs they themselves have been led Captives to one Vice or another . All the Gallantry and Puissance which the Bravest Spirits of the world boast of , is but a poor confined thing , and extends it self only to some Particular Cases and Circumstances : But the Valour and Puissance of a Soul impregnated by Religion hath in a sort an Universal Extent , as S. Paul speaks of himself , I can doe all things through Christ which strengtheneth me ; it is not determined to this or that Particular Object or Time or Place , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things whatsoever belong to a Creature fall under the level thereof . Religion is by S. Paul described to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of power in opposition to the Spirit of fear , 2 Tim. 1. as all Sin is by Simplicius wel described to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotency & weakness . Sin by its deadly infusions into the Soul of man wasts and eats out the innate vigour of the Soul , and casts it into such a deep Lethargy , as that it is not able to recover it self : But Religion , like that Balsamum vitae , being once conveighed into the Soul , awakens and enlivens it , and makes it renew its strength like an Eagle , and mount strongly upwards towards Heaven ; and so uniting the Soul to God , the Centre of life and strength , it renders it undaunted and invincible . Who can tell the inward life and vigour that the Soul may be fill'd with , when once it is in conjunction with an Almighty Essence ? There is a latent and hidden virtue in the Soul of man which then begins to discover it self when the Divine Spirit spreads forth its influences upon it . Every thing the more Spiritual it is , and the higher and nobler it is in its Being , the more active and vigorous it is ; as the more any thing falls and sinks into Matter , the more dull and sluggish & unwieldy it is . The Platonists were wont to call all things that participated most of Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now nothing doth more purifie , more sublimate and exalt the Soul then Religion , when the Soul suffers God to sit within it as a refiner and purifier of Silver , and when it abides the day of his coming ; for he is like a refiner's fire and like fullers sope , Mal. 3. Thus the Soul being purified and spiritualliz'd , and changed more and more into the glorious Image of God , is able to doe all things , out of weakness is made strong , gives proof of its Divine vigour and activity , and shews it self to be a Noble and Puissant Spirit , such as God did at first create it . CHAP. V. The Third Property or Effect discovering the Nobleness of Religion , viz. That it directs and enables a man to propound to himself the Best End , viz. The Glory of God , and his own becoming like unto God. Low and Particular Ends and Interests both debase and streighten a mans Spirit : The Universal , Highest and Last End both ennobles and enlarges it . A man is such as the End is he aims at . The great power the End hath to mold and fashion man into its likeness . Religion obliges a man ( not to seek himself , nor to drive a trade for himself ; but ) to seek the Glory of God , to live wholy to him ; and guides him steddily and uniformly to the One Chief Good and Last End. Men are prone to flatter themselves with a pretended aiming at the Glory of God. A more full and distinct explication of what is meant by a mans directing all his actions to the Glory of God. What it is truly and really to glorifie God. God's seeking his Glory in respect of us is the flowing forth of his Goodness upon us : Our seeking the Glory of God is our endeavouring to partake more of God , and to resemble him ( as much as we can ) in true Holiness and every Divine Vertue . That we are not nicely to distinguish between the Glory of God and our own Salvation . That Salvation is nothing else for the main but a true Participation of the Divine Nature . To love God above our selves , is not to love him above the Salvation of our Souls ; but above our particular Beings and above our sinfull affections , &c. The Difference between Things that are Good relatively , and those that are Good absolutely and Essentially : That in our conformity to these God is most glorified , and we are made most Happy . THE Third Property or Effect whereby Religion discovers its own Excellency , is this , That it directs and enables a man to propound to himself the Best End and Scope of life , viz. The Glory of God the Highest Being , and his own assimilation or becoming like unto God. That Christian in whom Religion rules powerfully , is not so low in his ambitions as to pursue any of the things of this world as his Ultimate End : his Soul is too big for earthly designes and interests ; but understanding himself to come from God , he is continually returning to him again . It is not worth the while for the Mind of Man to pursue any Perfection lower then its own , or to aim at any End more ignoble then it self is . There is nothing that more streightens and confines the free-born Soul then the particularity , indigency and penury of that End which it pursues : when it complies most of all with this lower world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is well observed by an excellent Philosopher , the true Nobleness and Freedome of it is then most disputable , and the Title it holds to true Liberty becomes most litigious . It never more slides and degenerates from it self , then when it becomes enthrall'd to some Particular interest : as on the other side it never acts more freely or fully , then when it extends it self upon the most Universal End. Every thing is so much the more Noble , quò longiores habet fines , as was well observ'd by Tully . As low Ends debase a mans spirit , supplant & rob it of its birth-right ; so the Highest and Last End raises and ennobles it , and enlarges it into a more Universal and comprehensive Capacity of enjoying that one Unbounded Goodness which is God himself : it makes it spread and dilate it self in the Infinite Sphere of the Divine Being and Blessedness , it makes it live in the Fulness of Him that fills all in all . Every thing is most properly such as the End is which is aim'd at : the Mind of man is alwaies shaping it self into a conformity as much as may be to that which is his End ; and the nearer it draws to it in the atchievement thereof , the greater likeness it bears to it . There is a Plastick Virtue , a Secret Energy issuing forth from that which the Mind propounds to itself as its End , to mold and fashion it according to its own Model . The Soul is alwaies stamp'd with the same Characters that are engraven upon the End it aims at ; and while it converses with it , and sets it self before it , it is turned as Wax to the Seal , to use that phrase in Job . Man's Soul conceives all its Thoughts and Imaginations before his End , as Laban's Ewes did their young before the Rods in the watering troughs . He that pursues any worldly interest or earthly thing as his End , becomes himself also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earthly : & the more the Soul directs it self to God , the more it becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-like , deriving a print of that glory and beauty upon it self which it converseth with , as it is excellently set forth by the Apostle , But we all with open face , beholding as in a glass the glory of the Lord , are changed into the same image , from glory to glory . That Spirit of Ambition and Popularity that so violently transports the Minds of men into a pursuit of Vain-glory , makes them as vain as that Popular air they live upon : the Spirit of this world that draws forth a mans designes after worldly interests , makes him as unstable , unconstant , tumultuous and perplex'd a thing as the world is . On the contrary , the Spirit of true Religion steering and directing the Mind and Life to God , makes it an Uniform , Stable and quiet thing , as God himself is : it is only true Goodness in the Soul of man guiding it steddily and uniformly towards God , directing it and all its actions to the one Last End and Chief Good , that can give it a true consistency and composedness within it self . All Self-seeking and Self-love do but imprison the Soul , and confine it to its own home : the Mind of a Good man is too Noble , too Big for such a Particular life ; he hath learn'd to despise his own Being in comparison of that Uncreated Beauty and Goodness which is so infinitely transcendent to himself or any created thing ; he reckons upon his choice and best affections and designes as too choice and precious a treasure to be spent upon such a poor sorry thing as himself , or upon any thing else but God himself . This was the life of Christ , and is in some degree the life of every one that partakes of the Spirit of Christ. Such Christians seek not their own glory , but the glory of him that sent them into this world : they know they were brought forth into this world , not to set up or drive a trade for themselves , but to serve the will & pleasure of him that made them , & to finish that work he hath appointed them . It were not worth the while to have been born or to live , had it been only for such a penurious End as our selves are : it is most God-like and best suits with the Spirit of Religion , for a Christian to live wholy to God , to live the life of God , having his own life hid with Christ in God ; and thus in a sober sense he becomes Deified . This indeed is such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deification as is not transacted merely upon the Stage of Fancy by Arrogance and Presumption , but in the highest Powers of the Soul by a living and quickning Spirit of true Religion there uniting God and the Soul together in the Unity of Affections , Will and End. I should now pass from this to another Particular ; but because many are apt to misapprehend the Notion of God's glory , and flatter themselves with their pretended and imaginary aiming at the Glory of God , I think it may be of good use , a little further and more distinctly to unfold the Designe that a Religious mind drives on in directing it self and all its actions to God. We are therefore to consider , that this doth not consist in some Transient thoughts of God and his Glory as the End we propound to our selves in any Undertakings : a man does not direct all his actions to the Glory of God by forming a Conception in his Mind , or stirring up a strong Imagination upon any Action , That that must be for the Glory of God : it is not the thinking of God's glory that is glorifying of him . As all other parts of Religion may be apishly acted over by Fancy and Imagination , so also may the Internal parts of Religion many times be acted over with much seeming grace by our Fancy and Passions ; these often love to be drawing the pictures of Religion , and use their best arts to render them more beautifull and pleasing . But though true Practical Religion derives its force and beauty through all the Lower Powers of a mans Soul , yet it hath not its rise nor throne there : as Religion consists not in a Form of Words which signifie nothing , so neither doth it consist in a Set of Fancies or Internal apprehensions . Our * Saviour hath best taught what it is to live to God's glory , or to glorifie God , viz. to be fruitfull in all holiness , and to live so as that our lives may shine with his grace spreading it self through our whole man. We rather glorifie God by entertaining the Impressions of his Glory upon us , then by communicating any kind of Glory to him . Then does a Good man become the Tabernacle of God wherein the Divine Shechinah does rest , and which the Divine glory fills , when the frame of his Mind and Life is wholy according to that Idea and * Pattern which he receives from the Mount. We best glorifie him when we grow most like to him : and we then act most for his glory , when a true Spirit of Sanctity , Justice , Meekness , &c. runs through all our actions ; when we so live in the World as becomes those that converse with the great Mind and Wisdom of the whole World , with that Almighty Spirit that made , supports and governs all things , with that Being from whence all good flows , and in which there is no Spot , Stain or Shadow of Evil ; and so being captivated and overcome by the sense of the Divine loveliness and goodness , endeavour to be like him , and conform our selves as much as may be to him . When God seeks his own Glory , he does not so much endeavour any thing without himself . He did not bring this stately fabrick of the Universe into Being , that he might for such a Monument of his mighty Power and Beneficence gain some Panegyricks or Applause from a little of that fading breath which he had made . Neither was that gracious contrivance of restoring lapsed men to himself a Plot to get himself some Eternal Hallelujahs , as if he had so ardently thirsted after the layes of glorified spirits , or desired a Quire of Souls to sing forth his praises . Neither was it to let the World see how Magnificent he was . No , it is his own Internal Glory that he most loves , and the Communication thereof which he seeks : as Plato sometimes speaks of the Divine love , it arises not out of Indigency , as created love does , but out of Fulness and Redundancy ; it is an overflowing fountain , and that love which descends upon created Being is a free Efflux from the Almighty Source of love : and it is well pleasing to him that those Creatures which he hath made should partake of it . Though God cannot seek his own Glory so as if he might acquire any addition to himself , yet he may seek it so as to communicate it out of himself . It was a good Maxime of Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is better stated by * S. James , God giveth to all men liberally , and upbraideth not . And by that Glory of his which he loves to impart to his Creatures , I understand those stamps and impressions of Wisdom , Justice , Patience , Mercy , Love , Peace , Joy , and other Divine gifts which he bestows freely upon the Minds of men . And thus God triumphs in his own Glory , and takes pleasure in the Communication of it . As God's seeking his own Glory in respect of us , is most properly the flowing forth of his Goodness upon us : so our seeking the Glory of God is most properly our endeavouring a Participation of his Goodness , and an earnest uncessant pursuing after Divine perfection . When God becomes so great in our eyes , and all created things so little , that we reckon upon nothing as worthy of our aims or ambitions but a serious Participation of the Divine Nature , and the Exercise of divine Vertues , Love , Joy , Peace , Long-suffering , Kindness , Goodness , and the like ; When the Soul beholding the Infinite beauty and loveliness of the Divinity , and then looking down and beholding all created Perfection mantled over with darkness , is ravish'd into love and admiration of that never-setting brightness , and endeavours after the greatest resemblance of God in Justice , Love and Goodness ; When conversing with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a secret feeling of the virtue , sweetness and power of his Goodness , we endeavour to assimilate our selves to him : Then we may be said to glorifie him indeed . God seeks no glory but his own ; and we have none of our own to give him . God in all things seeks himself and his own glory , as finding nothing Better then himself ; and when we love him above all things , and endeavour to be most like him , we declare plainly that we count nothing Better then He is . I doubt we are too nice Logicians sometimes in distinguishing between the Glory of God and our own Salvation . We cannot in a true sense seek our own Salvation more then the Glory of God , which triumphs most and discovers it self most effectually in the Salvation of Souls ; for indeed this Salvation is nothing else but a true Participation of the Divine Nature . Heaven is not a thing without us , nor is Happiness any thing distinct from a true Conjunction of the Mind with God in a secret feeling of his Goodness and reciprocation of affection to him , wherein the Divine Glory most unfolds it self . And there is nothing that a Soul touch'd with any serious sense of God can more earnestly thirst after or seek with more strength of affection then This. Then shall we be happy , when God comes to be all in all in us . To love God above our selves is not indeed so properly to love him above the salvation of our Souls , as if these were distinct things ; but it is to love him above all our own sinfull affections , & above our particular Beings , and to conform our selves to him . And as that which is * Good relatively , and in order to us , is so much the Better , by how much the more it is commensurate and conformed to us : So on the other side , that which is good absolutely and essentially , requires that our Minds and Affections should , as far as may be , be commensurate and conform'd to it : and herein is God most glorified , and we made Happy . As we cannot truly love the First and Highest Good while we serve a designe upon it , and subordinate it to our selves : so neither is our own Salvation consistent with any such sordid , pinching and particular love . We cannot be compleatly blessed , till the Idea Boni , or the Ipsum Bonum , which is God , exercise its Soveraignty over all the Faculties of our Souls , rendring them as like to it self as may consist with their proper Capacity . [ See more of this in the Discourse Of the Existence and Nature of God , Chap. 4. and more largely in that Latine Discourse , shortly to be printed , Pietati studere ex intuitu mercedis non est illicitum . ] CHAP. VI. The Fourth Property or Effect discovering the Excellency of Religion , viz. That it begets the greatest Serenity and Composedness of Mind , and brings the truest Contentment , the purest and most satisfying Joy and Pleasure to every holy Soul. God , as being that Uniform Chief Good , and the One Last End , does attract and fix the Soul. Wicked men distracted through a Multiplicity of Objects and Ends. How the restless appetite of our Wills after some Supreme Good leads to the knowledge ( as of a Deity , so ) of the Unity of a Deity . How the Joys and Delights of Good men differ from and far excell those of the Wicked . The Constancy and Tranquillity of the Spirits of Good men in reference to External troubles . All Perturbations of the Mind arise from an Inward rather then an Outward Cause . The Stoicks Method for attaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and true rest examined , and the Insufficiency of it discovered . A further Illustration of what has been said concerning the Peacefull and Happy State of Good men , from the contrary State of the Wicked . THe Fourth Property & Effect of True Religion wherein it expresseth its own Nobleness is this , That it begets the greatest Serenity , Constancy and Composedness of Mind , and brings the truest Contentment , the most satisfying Joy and Pleasure , the purest and most divine Sweetness and Pleasure to the Spirits of Good men . Every Good man , in whom Religion rules , is at peace and unity with himself , is as a City compacted together . Grace doth more and more reduce all the Faculties of the Soul into a perfect Subjection and Subordination to it self . The Union and Conjunction of the Soul with God , that Primitive Unity , is that which is the alone Original and Fountain of all Peace , and the Centre of Rest : as the further any Being slides from God , the more it breaks into discords within it self , as not having any Centre within it self which might collect and unite all the Faculties thereof to it self , and so knit them up together in a sweet confederacy amongst themselves . God only is such an Almighty Goodness as can attract all the Powers in man's Soul to it self , as being an Object transcendently adequate to the largest capacities of any created Being , and so unite man perfectly to himself in the true enjoyment of one Uniform and Simple Good. It must be one Last End and Supreme Good that can fix Man's Mind , which otherwise will be tossed up and down in perpetual uncertainties , and become as many several things as those poor Particularities are which it meets with . A wicked man's life is so distracted by a Multiplicity of Ends and Objects , that it never is nor can be consistent to it self , nor continue in any composed , settled frame : it is the most intricate , irregular and confused thing in the world , no one part of it agreeing with another , because the whole is not firmly knit together by the power of some One Last End running through all . Whereas the life of a Good man is under the sweet command of one Supreme Goodness and Last End. This alone is that living Form and Soul , which running through all the Powers of the Mind and Actions of Life , collects all together into one fair and beautifull System , making all that Variety conspire into perfect Unity ; whereas else all would fall asunder like the Members of a dead Body when once the Soul is gone , every little particle flitting each from other . It was a good Maxim of Pythagoras quoted by Clemens Alexandrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oportet etiam hominem unum fieri . A divided Mind and a Multiform Life speaks the greatest disparagement that may be : it is only the intermediation of One Last End that can reconcile a man perfectly to himself and his own happiness . This is the best temper and composedness of the Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plotinus speaks , when by a Conjunction with One Chief Good and Last End it is drawn up into an Unity and Consent with it self ; when all the Faculties of the Soul with their several issues and motions , though never so many in themselves , like so many lines meet together in one and the same Centre . It is not one and the same Goodness that alwaies acts the Faculties of a Wicked man ; but as many several images and pictures of Goodness as a quick and working Fancy can represent to him ; which so divide his affections , that he is no One thing within himself , but tossed hither and thither by the most independent Principles & Imaginations that may be . But a Good man hath singled out the Supreme Goodness , which by an Omnipotent sweetness draws all his affections after it , and so makes them all with the greatest complacency conspire together in the pursuit and embraces of it . Were there not some Infinite and Self-sufficient Goodness , and that perfectly One , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Simplicius doth phrase it ) Man would be a most miserably-distracted creature . As the restless appetite within Man after some Infinite and Soveraign Good ( without the enjoyment of which it could never be satisfied ) does commend unto us the Notion of a Deity : so the perpetnal distractions and divisions that would arise in the Soul upon a Plurality of Deities , may seem no less to evince the Unity of that Deity . Were not this Chief Good perfectly One , were there any other equal to it ; man's Soul would hang in aequilibrio , equally poised , equally desiring the enjoyment of both , but moving to neither ; like a piece of Iron between two Loadstones of equal virtue . But when Religion enters into the Soul , it charms all its restless rage and violent appetite , by discovering to it the Universal Fountain-fulness of One Supreme Almighty Goodness ; and leading it out of it self into a conjunction therewith , it lulls it into the most undisturbed rest and quietness in the lap of Divine enjoyment ; where it meets with full contentment , and rests adequately satisfied in the fruition of the Infinite , Uniform and Essential Goodness and Loveliness , the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a noble Philosopher doth well express it . The Peace which a Religious Soul is possessed of is such a Peace as passeth all understanding : the Joy that it meets with in the ways of Holiness is unspeakable and full of Glory . The Delights and Sweetnesses that accompany a Religious life are of a purer and more excellent Nature then the Pleasures of Worldly men . The Spirit of a Good man is a more pure and refined thing then to delight it self in the thick mire of Earthly and Sensual pleasures , which Carnal men rowle and tumble themselves in with so much greediness : Non admittit ad volatum Accipitrem suum in terra pulverulenta , as the Arabick Proverb hath it . It speaks the degeneration of any Soul whatsoever , that it should desire to incorporate it self with any of the gross , dreggy , sensual delights here below . But a Soul purified Religion from all Earthly dreggs , delights to mingle it self only with things that are most Divine and Spiritual . There is nothing that can beget any pleasure or sweetness but in some harmonical Faculty which hath some kindred and acquaintance with it . As it is in the Senses , so in every other Faculty there is such a Natural kind of Science as whereby it can single out its own proper Object from every thing else , and is better able to define it to it self then the exactest Artist in the world can ; and when once it hath found it out , it presently feels it self so perfectly fitted and matched by it , that it dissolves into secret joy and pleasure in the entertainment of it . True Delight and Joy is begotten by the conjunction of some discerning Faculty with its proper Object . The proper Object . for a Mind and Spirit are Divine and Immaterial things , with which it hath the greatest affinity , and therefore triumphs most in its converse with them ; as it is well observed by * Seneca , Hoc habet argumentum divinitatis suae , quòd illum divina delectant ; nec ut alienis interest , sed ut suis : and when it converseth most with these high and noble Objects , it behaves it self most gracefully and lives most becoming it self ; and it lives also most deliciously , nor can it any where else be better provided for , or indeed fare so well . A Good man disdains to be beholding to the Wit or Art or Industry of any Creature to find him out and bring him in a constant revenue and maintenance for his Joy and Pleasure : the language of his Heart is that of the Psalmist , Lord , lift thou up the light of thy countenance upon me . Religion alwaies carries a sufficient Provision of Joy and Sweetness along with it to maintain it self withall : All the ways of Wisdom are ways of pleasantness , and all her paths are peace . Religion is no sullen Stoicisme or oppressing Melancholie , it is no enthralling tyranny exercised over those noble and vivacious affections of Love and Delight , as those men that were never acquainted with the life of it may imagine ; but it is full of a vigorous and masculine delight and joy , & such as advanceth and ennobles the Soul , and does not weaken or dispirit the life and power of it , as Sensual and Earthly joys doe , when the Soul , unacquainted with Religion , is enforc'd to give entertainment to these gross & earthly things , for the want of enjoyment of some better Good. The Spirit of a Good man may justly behave it self with a noble disdain to all Terrene pleasures , because it knows where to mend its fare ; it is the same Almighty and Eternal Goodness which is the Happiness of God and of all Good men . The truly-religious Soul affects nothing primarily and fundamentally but God himself ; his contentment even in the midst of his Worldly employments is in the Sun of the Divine favour that shines upon him : this is as the Manna that lies upon the top of all outward blessings which his Spirit gathers up and feeds upon with delight . Religion consists not in a toilesome drudgery about some Bodily exercises and External performances ; nor is it onely the spending of our selves in such attendances upon God and services to him as are onely accommodated to this life , ( though every employment for God is both amiable and honourable : ) But there is something of our Religion that interests us in a present possession of that joy which is unspeakable and glorious ; which leads us into the Porch of heaven , and to the confines of Eternity . It sometimes carries up the Soul into a mount of Transfiguration , or to the top of Pisgah , where it may take a prospect of the promised land ; and gives it a Map or Scheme of its future inheritance : it gives it sometimes some anticipations of Blessedness , some foretasts of those joys , those rivers of pleasure which run at God's right hand for evermore . I might further add as a Mantissa to this present Argument , the Tranquillity and Composedness of a Good man's spirit in reference to all External molestations . Religion having made a through-pacification of the Soul within it self , renders it impregnable to all outward assaults : So that it is at rest and lives securely in the midst of all those boysterous Storms and Tempests that make such violent impressions upon the spirits of wicked men . Here the Stoicks have stated the case aright , That all Perturbations of the Mind arise not properly from an Outward but an Inward cause : it is not any outward Evil but an inward imagination bred in the womb of the Soul it self , that molests and grieves it . The more that the Soul is restored to it self , and lives at the height of it's own Being , the more easily may it disdain and despise any design or combination against it by the most blustering Giants in the world . A Christian that enjoys himself in God , will not be beholding to the worlds fair and gentle usage for the composedness of his mind ; No , he enjoys that Peace and Tranquillity within himself which no creature can bestow upon him , or take from him . But the Stoicks were not so happy in their notions about the way to true Rest and Composedness of Spirit . It is not ( by their leave ) the Souls collecting and gathering up it self within the Circumference of it's own Essence , nor is it a rigid restraining and keeping in its own issues and motions within the confines of its own natural endowments , which is able to conferre upon it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Composedness of mind which they so much idolize as the supreme and onely bliss of man , and render it free from all kind of perturbations : ( For by what we find in Seneca and others , it appears , that the Stoicks seeking an Autarchy within themselves , and being loth to be beholden to God for their Happiness , but that each of them might be as God , self-sufficient and happy in the enjoyment of himself , endeavoured by their sour doctrine and a rigid discipline over their Souls , their severities against Passions and all those restless motions in the Soul after some Higher Good , to attain a complete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a full contentment within themselves . ) But herein they mistof the true method of finding Rest to themselves , it being the Union of the Soul with God , that Uniform , Simple and unbounded Good , which is the sole Original of all true inward Peace . Neither were it an Happiness worth the having , for a Mind , like an Hermite sequestred from all things else , by a recession into it self , to spend an Eternity in self-converse and the enjoyment of such a Diminutive superficial Nothing as it self is and must necessarily be to it self . It is onely peculiar to God to be happy in himself alone ; and God who has been more liberal in his provisions for man , hath created in man such a spring of restless motion , that with the greatest impatiency forceth him out of himself , and violently tosseth him to and fro , till he come to fix himself upon some solid and Self-subsistent Goodness . Could a man find himself withdrawn from all terrene and Material things , and perfectly retired into himself ; were the whole World so quiet and calme about him , as not to offer to make the least attempt upon the composedness and constancy of his Mind ; might he be so well entertain'd at his own home , as to find no frowns , no sour looks from his own Conscience ; might he have that security from Heaven , that God would not disquiet his fancied Tranquillity by embittering his thoughts with any dreadful apprehensions ; yet he should find something within him that would not let him be at rest , but would rend him from himself , & toss him from his own foundation & consistency . There is an insatiable appetite in the Soul of man , like a greedy Lion hunting after his prey , that would render him impatient of his own pinching penury , & could never satisfy it self with such a thin and spare diet as he finds at home . There are Two principall faculties in the Soul which , like the two daughters of the Horsleach , are always crying , Give , Give : these are those hungry Vultures which , if they cannot find their prey abroad , return and gnaw the Soul it self : where the carkasse is , there will the Eagles be gathered together . By this we may see how unavailable to the attaining of true Rest and Peace that conceit of the Stoicks was , who supposed the onely way and method hereto was this , To confine the Soul thus Monastically to its own home . We read in the Gospel of such a Question of our Saviour's , What went you out into the wilderness to see ? we may invert it , What do you return within , to see ? A Soul confined within the private and narrow cell of its own particular Being ? Such a Soul deprives it self of all that Almighty and Essential Glory and Goodness which shines round about it , which spreads it self through the whole universe ; I say it deprives it self of all this , for the enjoying of such a poor petty and diminutive thing as it self is , which yet it can never enjoy truly in such a retiredness . We have seen the Peacefull and Happy state of the truly-religious : But it is otherwise with wicked and irreligious men . There is no peace to the wicked ; but they are like the troubled Sea , when it cannot rest , whose waters cast up mire and dirt ; as it is exprest by the Prophet Esay . The mind of a wicked man is like the Sea when it roares and rages through the striving of severall contrary winds upon it . Furious lusts and wild passions within , as they warre against Heaven and the more noble and divine part of the Soul , so they warr amongst themselves , maintaining perpetuall contests , & contending which shall be the greatest : Scelera dissident . These indeed are the Cadmus-brood rising out of the Serpent's teeth , ready arm'd one against another : whence it is that the Soul of a wicked man becomes a very unhabitable and incommodious place to it self , full of disquietness and trouble through the many contests and civil commotious maintained within it . The minds of wicked men are like those disconsolate and desolate spirits which our Saviour speaks of Matth. 12. which being cast out of their habitation , wander up and down through dry and desert places , seeking rest but finding none . The Soul that finds not some solid and self-sufficient Good to centre it self upon , is a boisterous and restless thing : and being without God , it wanders up and down the world , destitute , afflicted , tormented with vehement hunger and thirst after some satisfying Good : and as any one shall bring it tidings , Lo here , or Lo there is Good , it presently goes out towards it , and with a swift and speedy flight hastens after it . The sense of an inward indigency doth stimulate and enforce it to seek its contentment without it self , and so it wanders up and down from one creature to another ; and thus becomes distracted by a multiplicity of Objects . And while it cannot find some One and Onely object upon which , as being perfectly adequate to its capacities , it may wholly bestow it self ; while it is tossed with restless and vehement motions of Desire and Love through a world of painted beauties , false glozing Excellencies ; courting all , but matching nowhere ; violently hurried every whither , but finding nowhere objectum par amori ; while it converseth onely with these pinching Particularities here below , and is not yet acquainted with the Universal Goodness ; it is certainly far from true Rest and Satisfaction , from a fixt , composed temper of spirit : but being distracted by multiplicity of Objects and Ends , there can never be any firm and stable peace or friendship at home amongst all its Powers and Faculties : nor can there be a firm amity and friendship abroad betwixt wicked men themselves , as Aristotle in his Ethicks does conclude , because all Vice is so Multiform and inconsistent a thing , and so there can be no true concatenation of Affections and Ends between them . Whereas in all Good men Vertue and Goodness is one Form and Soul to them all , that unites them together , and there is the One , Simple and Uniform Good , that guides and governs them all . They are not as a Ship tossed in the tumultuous Ocean of this world without any Compass at all to stear by ; but they direct their course by the certain guidance of the One Last End , as the true Pole-starr of all their motion . But while the Soul lies benighted in a thick Ignorance ( as it is with wicked men , ) and beholds not some Stable and Eternal Good to move toward ; though it may , by the strength of that Principle of Activeness within it self , spend it self perpetually with swift and giddy motions ; yet it will be always contesting with secret disturbances , and cannot act but with many reluctancies , as not finding an object equall to the force and strength of its vast affections to act upon . By what hath been said may appear the vast difference between the ways of Sin and of Holinesse . Inward distractions and disturbances , tribulation and anguish upon every Soul that doth evil : But to every man that worketh good , glory , honour and peace , inward composednesse and tranquillity of spirit , pure and divine joys farr excelling all sensual pleasures ; in a word , true Contentment of spirit and full satisfaction in God , whom the pious Soul loves above all things , and longs still after a nearer enjoyment of him . I shall conclude this Particular with what Plotinus concludes his Book , That the life of holy and divine men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a life not touch't with these vanishing delights of Time , but a flight of the Soul alone to God alone . CHAP. VII . The Fifth Property or Effect discovering the Excellency of Religion , viz. That it advanceth the Soul to an holy boldness and humble familiarity with God , and to a comfortable confidence concerning the Love of God toward it , and its own Salvation . Fearfulness , Consternation of Mind and frightfull passions are consequent upon Sin and Guilt . These together with the most dismall deportments of Trembling and Amazement are agreeable to the nature of the Devil , who delights to be serv'd in this manner by his worshippers . Love , Joy and Hope are most agreeable to the nature of God , and most pleasing to him . The Right apprehensions of God are such as are apt to beget Love to God , Delight and Confidence in him . A true Christian is more for a solid and well-grounded Peace then for high raptures and feelings of joy . How a Christian should endeavour the Assurance of his Salvation . That he should not importunately expect or desire some Extraordinary manifestations of God to him , but rather look after the manifestation of the life of God within him , the foundation or beginning of Heaven and Salvation in his own Soul. That Self-resignation , and the subduing of our own Wills , are greatly available to obtain Assurance . The vanity and absurdity of that Opinion , viz. That in a perfect resignation of our Wills to God's will , a man should be content with his own Damnation and to be the subject of Eternal wrath in Hell , if it should so please God. THe Fifth Property or Effect whereby True Religion discovers its own Nobleness and Excellency is this , That it advanceth the Soul to an holy boldness and humble familiarity with God , as also to a well-grounded Hope and comfortable Confidence concerning the Love of God toward it , and its own Salvation . The truly religious Soul maintains an humble and sweet familiarity with God ; and with great alacrity of spirit , without any Consternation and Servility of spirit , is enabled to look upon the Glory and Majesty of the most High : But Sin and Wickedness is pregnant with fearfulness and horrour . That Trembling and Consternation of Mind which possesses wicked men , is nothing else but a brat of darkness , an Empusa begotten in corrupt and irreligious Hearts . While men walk in darkness , and are of the night , ( as the Apostle speaks , ) then it is onely that they are vext with those ugly and gastly Mormos that terrify and torment them . But when once the Day breaks , and true Religion opens her self upon the Soul like the Eye-lids of the Morning , then all those shadows and frightfull Apparitions flee away . As all Light and Love and Joy descend from above from the Father of lights : so all Darkness and Fearfulness & Despair are from below ; they arise from corrupt and earthly minds , & are like those gross Vapors arising from this Earthly globe , that not being able to get up towards heaven , spread themselves about the circumference of that Body where they were first begotten , infesting it with darkness and generating into Thunder and Lightning , Clouds and Tempests . But the higher a Christian ascends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above this dark dungeon of the Body , the more that Religion prevails within him , the more then shall he find himself as it were in a clear heaven , in a Region that is calm and serene ; and the more will those black and dark affections of Fear and Despair vanish away , and those clear and bright affections of Love and Joy and Hope break forth in their strength and lustre . The Devil , who is the Prince of darkness and the great Tyrant , delights to be served with gastly affections and the most dismal deportments of trembling and astonishment ; as having nothing at all of amiableness or excellency in him to commend himself to his worshippers . Slavery and servility ( that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Longinus truly calls it ) is the badge and livery of the Devil's religion : hence those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Heathens perform'd with much trembling and horror . But God , who is the supreme Goodness and Essentiall both Love and Loveliness , takes most pleasure in those sweet and delightfull affections of the Soul , viz. Love , Joy and Hope , which are most correspondent to his own nature . The ancient superstition of the Heathens was always very nice and curious in honouring every one of their Gods with Sacrifices and Rites most agreeable to their natures : I am sure there is no Incense , no offering we can present God with , is so sweet , so acceptable to him as our Love and Delight and Confidence in him ; and when he comes into the Souls of men , he makes these his Throne , his place of rest , as finding the greatest agreeableness therein to his own Essence . A Good man that finds himself made partaker of the Divine nature , and transform'd into the image of God , infinitely takes pleasure in God , as being altogether Lovely , according to that in Cant. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Totus ipse est desideria ; and his Meditation of God is sweet unto him , Ps. 104. S. John that lay in the bosome of Christ who came from the bosome of the Father , and perfectly understood his Eternal Essence , hath given us the fullest description that he could make of him , when he tells us that God is Love , and he that dwells in God , dwells in love ; and reposing himself in the bosome of an Almighty Goodness , where he finds nothing but Love and Loveliness , he now displays all the strength and beauty of those his choiest and most precious affections of Love and Joy and Confidence ; his Soul is now at ease , and rests in peace , neither is there any thing to make afraid : He is got beyond all those powers of darknesse which give such continual alarms in this lower world , and are always troubling the Earth : He is got above all fears and despairs ; he is in a bright clear region , above Clouds and Tempests , infra se despicit nubes . There is no frightful terribleness in the supreme Majesty . That men apprehend God at any time in such a dismayed manner , it must not at all be made an argument of his nature , but of our sinfulness and weakness . The Sun in the heavens always was and will be a Globe of Light and brightness , howsoever a purblind Eye is rather dazled then enlightned by it . There is an Inward sense in Mans Soul , which , were it once awaken'd and excited with an inward tast and relish of the Divinity , could better define God to him then all the world else . It is the sincere Christian that so tasts and sees how good and sweet the Lord is , as none else does : The God of hope fills him with all joy and peace in believing , so that he abounds in hope , as the Apostle speaks Rom. 15. He quietly reposes himself in God ; his heart is fixed , trusting in the Lord ; he is more for a solid peace and setled calme of spirit , then for high Raptures and feelings of Joy or Extraordinary Manifestations of God to him : he does not passionately desire nor importunately expect such things ; he rather looks after the Manifestations of the Goodness and Power of God within him , in subduing all in his Soul that is unlike and contrary to God , and forming him into his image and likeness . Though I think it worthy of a Christian to endeavour the Assurance of his own Salvation ; yet perhaps it might be the safest way to moderate his curiosity of prying into God's Book of life , and to stay a while untill he sees himself within the confines of Salvation it self . Should a man hear a Voice from Heaven or see a Vision from the Almighty , to testify unto him the Love of God towards him ; yet methinks it were more desireable to find a Revelation of all from within , arising up from the Bottome and Centre of a mans own Soul , in the Reall and Internal impressions of a Godlike nature upon his own spirit ; and thus to find the Foundation and Beginning of Heaven and Happiness within himself : it were more desirable to see the crucifying of our own Will , the mortifying of the mere Animal life , and to see a Divine life rising up in the room of it , as a sure Pledge and Inchoation of Immortality and Happiness , the very Essence of which consists in a perfect conformity and chearfull complyance of all the Powers of our Souls with the Will of God. The best way of gaining a well-grounded assurance of the Divine love is this , for a man to overcome himself and his own Will : To him that overcomes shall be given that white stone , and in it the new name written , which no man knoweth but he that receives it . He that beholds the Sun of righteousness arising upon the Horizon of his Soul with healing in its wings , and chasing away all that misty darkness of his own Self-will and Passions ; such a one desires not now the Starr-light to know whether it be Day or not , nor cares he to pry into Heaven's secrets and to search into the hidden rolles of Eternity , there to see the whole plot of his Salvation ; for he views it transacted upon the inward stage of his own Soul , and reflecting upon himself he may behold a Heaven opened from within , and a Throne set up in his Soul , and an Almighty Saviour sitting upon it , and reigning within him : he now finds the Kingdome of Heaven within him , and sees that it is not a thing merely reserved for him without him , being already made partaker of the sweetnesse and efficacy of it . What the Jewes say of the Spirit of Prophesy , may not unfitly be applyed to the Holy Ghost , the true Comforter dwelling in the minds of good men as a sure Earnest of their Eternal inheritance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Spirit resides not but upon a man of Fortitude , one that gives proof of this Fortitude in subduing his own Self-will and his Affections . We read of Elisha , that he was fain to call for a Musical instrument and one to play before him , to allay the heat of his Passions , before he could converse with the Prophetical Spirit . The Hely Spirit is too pure and gentle a thing to dwell in a Mind muddied and disturb'd by those impure dreggs , those thick fogs and mists that arise from our Self-will and Passions ; our prevailing over these is the best way to cherish the Holy Spirit , by which we may be sealed unto the day of redemption . To conclude this Particular : It is a venturous and rugged guess and conceit which some men have , That in a perfect resignation of our Wills to the Divine will a man should be content with his own Damnation , and to be the Subject of Eternal Wrath in Hell , if it should so please God. Which is as impossible as it is for him that infinitely thirsts after a true Participation of the Divine Nature , and most earnestly endeavours a most inward Union with God in Spirit , by a denial of himself and his own will , to swell up in Self-love , Pride and Arrogancy against God ; the one whereof is the most substantial Heaven , the other the most real Hell : whereas indeed by conquering our selves we are translated from Death to Life , and the kingdom of God and Heaven is already come into us . CHAP. VIII . The Sixth Property or Effect discovering the Excellency of Religion , viz. That it Spiritualizes Material things , and carries up the Souls of Good men from Sensible and Earthly things to things Intellectual and Divine . There are lesser and fuller representations of God in the Creatures . To converse with God in the Creation , and to pass out of the Sensible World into the Intellectual , is most effectually taught by Religion . Wicked men converse not with God as shining out in the Creatures ; they converse with them in a Sensual and Unspiritual manner . Religion does spiritualize the Creation to Good men : it teaches them to look at any Perfections or Excellencies in themselves and others , not so much as Theirs or That others , but as so many Beams flowing from One and the Same Fountain of Light ; to love them all in God , and God in all ; the Universal Goodness in a Particular Being . A Good man enjoys and delights in whatsoever Good he sees otherwhere , as if it were his own : he does not fondly love and esteem either himself or others . The Divine temper and strain of the antient Philosophy . THE Sixth Property or Effect wherein Religion discovers its own Excellency is this , That it Spiritualizes Material things , and so carries up the Souls of Good men from Earthly things to things Divine , from this Sensible World to the Intellectual . God made the Universe and all the Creatures contained therein as so many Glasses wherein he might reflect his own Glory : He hath copied forth himself in the Creation ; and in this Outward World we may read the lovely characters of the Divine Goodness , Power and Wisdom . In some Creatures there are darker representations of God , there are the Prints and Footsteps of God ; but in others there are clearer and fuller representations of the Divinity , the Face and Image of God ; according to that known saying of the Schoolmen , Remotiores Similitudines Creaturae ad Deum dicuntur Vestigium ; propinquiores verò Imago . But how to find God here and feelingly to converse with him , and being affected with the sense of the Divine Glory shining out upon the Creation , how to pass out of the Sensible World into the Intellectual , is not so effectually taught by that Philosophy which profess'd it most , as by true Religion : that which knits and unites God and the Soul together , can best teach it how to ascend and descend upon those golden links that unite as it were the World to God. That Divine Wisdome that contrived and beautified this glorious Structure , can best explain her own Art , and carry up the Soul back again in these reflected Beams to him who is the Fountain of them . Though Good men all of them , are not acquainted with all those Philosophical notions touching the relation between Created and the Uncreated Being ; yet may they easily find every Creature pointing out to that Being whose image and superscription it bears , and climb up from those darker resemblances of the Divine Wisdome and Goodness shining out in different degrees upon several Creatures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Antients speak , till they sweetly repose themselves in the bosom of the Divinity : and while they are thus conversing with this lower World , and are viewing the invisible things of God in the things that are made , in this visible and outward Creation , they find God many times secretly flowing into their Souls , and leading them silently out of the Court of the Temple into the Holy Place . But it is otherwise with Wicked men ; they dwell perpetually upon the dark side of the Creatures , and converse with these things only in a gross , sensual , earthly and unspiritual manner ; they are so encompass'd with the thick and foggy mist of their own Corruptions , that they cannot see God there where he is most visible : the Light shineth in darkness , but darkness comprehends it not : their Souls are so deeply sunk into that House of Clay which they carry about with them , that were there nothing of Body or bulky Matter before them , they could find nothing to exercise themselves about . But Religion , where it is in truth and in power , renews the very Spirit of our Minds , and doth in a manner Spiritualize this outward Creation to us , and doth in a more excellent way perform that which the Peripateticks are wont to affirm of their Intellectus agens , in purging Bodily and Material things from the feculency and dregs of Matter , and separating them from those circumstantiating and streightning conditions of Time and Place , and the like ; and teaches the Soul to look at those Perfections which it finds here below , not so much as the Perfections of This or That Body , as they adorn This or That particular Being , but as they are so many Rays issuing forth from that First and Essential Perfection , in which they all meet and embrace one another in the most close friendship . Every Particular Good is a Blossom of the First Goodness ; every created Excellency is a Beam descending from the Father of lights : and should we separate all these Particularities from God , all affection spent upon them would be unchast , and their embraces adulterous . We should love all things in God , and God in all things , because he is All in all , the Beginning and Original of Being , the perfect Idea of their Goodness , and the End of their Motion . It is nothing but a thick mist of Pride and Self-love that hinders mens eyes from beholding that Sun which both enlightens them and all things else : But when true Religion begins once to dawn upon mens Souls , and with its shining light chases away their black Night of Ignorance ; then they behold themselves and all things else enlightned ( though in a different way ) by one and the same Sun , and all the Powers of their Souls fall down before God and ascribe all glory to him . Now it is that a Good man is no more solicitous whether This or That good thing be Mine , or whether My perfections exceed the measure of This or That particular Creature ; for whatsoever Good he beholds any where , he enjoys and delights in it as much as if it were his own , and whatever he beholds in himself , he looks not upon it as his Property but as a Common good ; for all these Beams come from one and the same Fountain and Ocean of light in whom he loves them all with an Universal love : when his affections run along the stream of any created excellencies , whether his own or any ones else , yet they stay not here , but run on till they fall into the Ocean ; they do not settle into a fond love and admiration either of himself or any others Excellencies , but he owns them as so many Pure Effluxes and Emanations from God , and in a Particular Being loves the Universal Goodness . Si sciretur à me Veritas , sciretur etiam me illud non esse , aut illud non esse meum , nec à me . Thus may a Good man walk up and down the World as in a Garden of Spices , and suck a Divine Sweetness out of every flower . There is a Twofold meaning in every Creature , as the Jews speak of their Law , a Literal , and a Mystical , and the one is but the ground of the other : and as they say of divers pieces of their Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so a Good man sayes of every thing that his Senses offer to him , it speaks to his lower part , but it points out something above to his Mind and Spirit . It is the drowsie and muddy spirit of Superstition which , being lull'd asleep in the lap of worldly delights , is fain to set some Idol at its elbow , something that may jogg it and put it in mind of God. Whereas true Religion never finds it self out of the Infinite Sphere of the Divinity , and whereever it finds Beauty , Harmony , Goodness , Love , Ingenuity , Wisdome , Holiness , Justice , and the like , it is ready to say , Here , and There is God : wheresoever any such Perfections shine out , an holy Mind climbs up by these Sun-beams , and raises up it self to God. And seeing God hath never thrown the World from himself , but runs through all created Essence , containing the Archetypal Ideas of all things in himself , and from thence deriving and imparting several prints of Beauty and Excellency all the world over ; a Soul that is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-like , a Mind that is enlightned from the same Fountain , and hath its inward Senses affected with the sweet relishes of Divine Goodness , cannot but every where behold it self in the midst of that Glorious Unbounded Being who is indivisibly every where . A Good man finds every place he treads upon Holy ground ; to him the World is God's Temple ; he is ready to say with Jacob , Gen. 28. How dreadfull is this place ! this is none other but the House of God. To conclude , It was a degenerous and unworthy Spirit in that Philosophy which first separated and made such distances between Metaphysical Truths & the Truths of Nature ; whereas the First and most antient Wisdome amongst the Heathens was indeed a Philosophical Divinity , or a Divine Philosophy ; which continued for divers ages , but as men grew worse , their queazy stomachs began to loath it : which made the truly-wise Socrates complain of the Sophisters of that Age which began now to corrupt and debase it ; whereas heretofore the Spirit of Philosophy was more generous and divine , and did more purifie and ennoble the Souls of men , commending Intellectual things to them , and taking them off from settling upon Sensible and Material things here below , and still exciting them to endeavour after the nearest resemblance of God the Supreme Goodness and Loveliness , and an intimate Conjunction with him ; which , according to the strain of that Philosophy , was the true Happiness of Immortal Souls . CHAP. IX . The Seventh and last Property or Effect discovering the Excellency of Religion , viz. That it raiseth the Minds of Good men to a due observance of and attendance upon Divine Providence , and enables them to serve the Will of God , and to acquiesce in it . For a man to serve Providence and the Will of God entirely , to work with God , and to bring himself and all his actions into a Compliance with God's Will , his Ends and Designs , is an argument of the truest Nobleness of Spirit ; it is the most excellent and divine life ; and it is most for mans advantage . How the Consideration of Divine Providence is the way to inward quietness and establishment of Spirit . How wicked men carry themselves unbecomingly through their impatience and fretfulness under the disposals of Providence . The beauty and harmony of the various Methods of Providence . THE Seventh and last Property or Effect wherein True Religion expresseth its own Nobleness and Excellency , is this , That it raiseth the Minds of Good men to a due observance of and attendance upon Divine Providence , and enables them to serve the Will of God , and to acquiesce in it . Wheresoever God hath a Tongue to speak , there they have Eares to hear ; and being attentive to God in the soft and still motions of Providence , they are ready to obey his call , and to say with Esay , Behold , here am I , send me . They endeavour to copy forth that Lesson which Christ hath set Christians , seriously considering how that they came into this world by God's appointment , not to doe their own Wills but the Will of him that sent them . As this Consideration quiets the Spirit of a Good man who is no idle Spectator of Providence , and keeps him in a calm and sober temper in the midst of all Storms and Tempests ; so it makes him most freely to engage himself in the service of Providence , without any inward reluctancy or disturbance . He cannot be content that Providence should serve it self of him as it doth even of those things that understand it least ; but it is his holy ambition to serve it . 'T is nothing else but Hellish pride and Self-love that makes men serve themselves , and so set up themselves as Idols against God : But it is indeed an argument of true Nobleness of Spirit for a man to view himself ( not in the narrow Point of his own Being , but ) in the unbounded Essence of the First Cause , so as to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to live only as an Instrument in the hands of God who worketh all things after the counsel of his own will. Optarem id me esse Deo quod est mihi manus mea , was the expression of an holy Soul. To a Good man to serve the Will of God , it is in the truest and best sense to serve himself , who knows himself to be nothing without or in opposition to God ; Quò minùs quid sibi arrogat homo , eò evadit nobilior , clarior , divinior . This is the most divine life that can be , for a man to act in the world upon Eternal designes , and to be so wholy devoted to the Will of God , as to serve it most faithfully and entirely . This indeed bestows a kind of Immortality upon these flitting and Transient acts of ours , which in themselves are but the Off-spring of a moment . A Pillar or Verse is a poor sorry Monument of any Exploit , which yet may well enough become the highest of the worlds bravery . But Good men , while they work with God and endeavour to bring themselves and all their actions to a unity with God , his Ends and Designs , enroll themselves in Eternity . This is the proper Character of holy Souls ; Their Wills are so fully resolv'd into the Divine Will , that they in all things subscribe to it without any murmurings or debates : they rest well satisfied with , and take complacency in , any passages of Divine dispensation , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being ordered and disposed by a Mind and Wisedome above according to the highest rules of Goodness . The best way for a man rightly to enjoy himself , is to maintain an universal , ready and chearfull complyance with the Divine and Uncreated Will in all things ; as knowing that nothing can issue and flow forth from the fountain of Goodness but that which is good : and therefore a Good man is never offended with any piece of Divine dispensation , nor hath he any reluctancy against that Will that dictates and determines all things by an Eternal rule of Goodness ; as knowing , That there is an unbounded and Almighty Love , that without any disdain or envy freely communicates it self to every thing he made ; that feeds even the young Ravens that call upon him ; that makes his Sun to shine , and his Rain to fall , both upon the just and unjust ; that always enfolds those in his everlasting armes who are made partakers of his own Image , perpetually nourishing and cherishing them with the fresh and vital influences of his Grace ; as knowing also , That there is an All-seeing Eye , an unbounded Mind and Understanding , that derives it self through the whole Universe , and sitting in all the wheels of motion , guides them all and powerfully governs the most excentrical motions of Creatures , and carries them all most harmoniously in their several orbes to one Last End. Who then shall give Law to God ? Where is the wise ? where is the scribe ? where is the disputer of this world ? Where is he that would climb up into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great Consistory in heaven , and sitting in consultation with the Almighty , instruct the Infinite and Incomprehensible Wisedome ? Shall vain man be wiser then his maker ? This is the hellish temper of wicked men , they examine and judge of all things by the line and measure of their own Self-will , their own Opinions and Designes ; and measuring all things by a crooked rule , they think nothing to be straight ; and therefore they fall out with God , and with restless impatience fret and vex themselves : and this fretfulness and impatiency in wicked men argues a breach in the just and due constitution of their Minds and Spirits . But a Good man , whose Soul is restored to that frame and constitution it should be in , has better apprehensions of the ways and works of God , and is better affected under the various disposalls of Providence . Indeed to a superficial observer of Divine Providence many things there are that seem to be nothing else but Digressions from the main End of all , and to come to pass by a fortuitous concourse of Circumstances ; that come in so abruptly and without any concatenation or dependance one upon another , as if they were without any Mind or Understanding to guide them . But a wise man that looks from the Beginning to the End of things , beholds them all in their due place and method acting that part which the Supreme Mind and Wisedome that governs all things hath appointed them , and to carry on one and the same Eternal designe , while they move according to their own proper inclinations and measures , and aime at their own particular Ends. It were not worth the while to live in a world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoid of God and Providence , as it was well observ'd by the Stolck : And to be subservient unto Providence is the holy ambition and great endeavour of a Good man , who is so perfectly overpower'd with the love of the Universal and Infinite Goodness , that he would not serve any Particular Good whatsoever , no not himself , so as to set up in the world and trade for himself , as the men of this world doe who are lovers of their own selves , and lovers of pleasures more then lovers of God. CHAP. X. 4. The Excellency of Religion in regard of its Progress , as it is perpetually carrying on the Soul towards Perfection . Every Nature hath its proper Centre which it hastens to . Sin and Wickedness is within the attractive power of Hell , and hastens thither : Grace and Holiness is within the Central force of Heaven , and moves thither . 'T is not the Speculation of Heaven as a thing to come that satisfyes the desires of Religious Souls , but the reall Possession of it even in this life . Men are apt to seek after Assurance of Heaven as a thing to come , rather then after Heaven it self and the inward possession of it here . How the Assurance of Heaven rises from the growth of Holinesse and the powerful Progresse of Religion in our Souls . That we are not hastily to believe that we are Christ's , or that Christ is in us . That the Works which Christ does in holy Souls testify of him , and best evidence Christ's spiritual appearance in them . WE have consider'd the Excellency of True Religion 1. in regard of its Descent and Original ; 2. in regard of its Nature ; 3. in regard of its Properties and Effects . We proceed now to a Fourth Particular , and shall shew That Religion is a generous and noble thing in regard of its Progresse ; it is perpetually carrying on that Mind in which it is once seated toward Perfection . Though the First appearance of it upon the Souls of good men may be but as the Wings of the Morning spreading themselves upon the Mountains , yet it is still rising higher and higher upon them , chasing away all the filthy mists and vapours of Sin and Wickedness before it , till it arrives to its Meridian altitude . There is the strength and force of the Divinity in it ; and though when it first enters into the Minds of men , it may seem to be sowen in weakness , yet it will raise it self in power . As Christ was in his Bodily appearance , he was still increasing in wisedome and knowledge and favour with God and man , untill he was perfected in glory : so is he also in his Spiritual appearance in the Souls of men ; and accordingly the New Testament does more then once distinguish of Christ in his several ages , and degrees of growth in the Souls of all true Christians . Good men are always walking on from strength to strength , till at last they see God in Zion . Religion though it hath its infancy , yet it hath no old age : while it is in its Minority , it is always in motu ; but when it comes to its Maturity and full age , it will always be in quiete , it is then always the same , and its years fail not , but it shall endure for ever . Holy and religious Souls being once toucht with an inward sense of Divine Beauty and Goodness , by a strong impress upon them are moved swiftly after God , and ( as the Apostle expresses himself ) forgetting those things which are behind , and reaching forth unto those things which are before , they presse toward the Mark , for the prize of the high calling of God in Christ Jesus ; that so they may attain to the resurrection of the dead . Where a Spirit of Religion is , there is the Central force of Heaven it self quickening and enlivening those that are informed by it in their motions toward Heaven . As on the other side all unhallowed and defiled minds are within the attractive power of Hell , & are continually hastening their course thither , being strongly pressed down by the weight of their Wickedness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plutarch hath well observ'd , Every nature in this world hath some proper Centre which it is always hastening to . Sin and Wickedness does not hover a little over the bottomeless pit of Hell , and onely flutter about it ; but it 's continually sinking lower and lower into it . Neither does true Grace make some feeble assaies toward Heaven , but by a mighty Energy within it self it 's always soaring up higher and higher into heaven . A good Christian does not onely court his Happiness , and cast now and then a smile upon it , or satisfy himself merely to be contracted to it , but with the greatest ardours of Love and Desire he pursues the solemnity of the just Nuptialls , that he may be wedded to it and made one with it . It is not an aiery speculation of Heaven as a thing ( though never so undoubtedly ) to come , that can satisfy his hungry desires , but the reall * possession of it even in this life . Such an Happiness would be less in the esteem of Good men , that were onely good to be enjoyed at the end of this life when all other enjoyments fail him . I wish there be not among some such a light and poor esteem of Heaven , as makes them more to seek after Assurance of Heaven onely in the Idea of it as a thing to come , then after Heaven it self ; which indeed we can never well be assured of , untill we find it rising up within our selves and glorifying our own Souls . When true Assurance comes , Heaven it self will appear upon the Horizon of our Souls , like a morning light chasing away all our dark and gloomy doubtings before it . We shall not need then to light up our Candles to seek for it in corners ; no , it will display its own lustre and brightness so before us , that we may see it in its own light , and our selves the true possessours of it . We may be too nice and vain in seeking for signes and tokens of Christ's Spiritual appearances in the Souls of men , as well as the Scribes and Pharisees were in seeking for them at his First appearance in the World. When he comes into us , let us expect till the works that he shall doe within us may testify of him ; and be not over-credulous , till we find that he doth those works there which none other could doe . As for a true well-grounded Assurance , say not so much , Who shall ascend up into heaven , to fetch it down from thence ? or who shall descend into the deep , to fetch it up from beneath ? for in the Growth of true internal Goodness and in the Progress of true Religion it will freely unfold it self within us . Stay till the grain of Mustard-seed it self breaks forth from among the clods that buried it , till through the descent of the heavenly dew it sprouts up and discovers it self openly . This holy Assurance is indeed the budding and blossoming of Felicity in our own Souls ; it is the inward sense and feeling of the true life , spirit , sweetness and beauty of Grace powerfully expressing its own Energy within us . Briefly , True Religion in the Progresse of it transforms those Minds in which it reigns from glory to glory : it goes on and prospers in bringing all enemies in subjection under their feet , in reconciling the Minds of men fully to God ; and it instates them in a firm possession of the Supreme Good. This is the Seed of God within holy Souls , which is always warring against the Seed of the Serpent , till it prevail over it through the Divine strength and influence . Though Hell may open her mouth wide and without measure , yet a true Christian in whom the seed of God remaineth , is in a good and safe condition ; he finds himself born up by an Almighty arm , and carried upwards as upon Eagles wings ; and the Evil one hath no power over him , or , as S. John expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Evil one toucheth him not , 1 Ep. chap. 5. v. 18. CHAP. XI . 5. The Excellency of Religion in regard of its Term & End , viz. Perfect Blessednesse . How unable we are in this state to comprehend and describe the Full and Perfect state of Happiness and Glory to come . The more Godlike a Christian is , the better may he understand that State. Holiness and Happiness not two distinct things , but two several Notions of one and the same thing . Heaven cannot so well be defined by any thing without us , as by something within us . The great nearness and affinity between Sin and Hell. The Conclusion of this Treatise , containing a Serious Exhortation to a diligent minding of Religion , with a Discovery of the Vanity of those Pretenses which keep men off from minding Religion . WE come now to the Fifth and Last Particular , viz. The Excellency of Religion in the Terme and End of it , which is nothing else but Blessedness it self in its full maturity . Which yet I may not here undertake to explain , for it is altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor can it descend so low as to accommodate it self to any humane style . Accordingly S. John tells us , it does not yet appear what we shall be ; and yet that he may give us some glimpse of it , he points us out to God , and tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we shall be like him , for we shall see him as he is . Indeed the best way to get a discovery of it , is to endeavour as much as may be to be Godlike , to live in a feeling converse with God and in a powerful exercise and expression of all Godlike dispositions : So shall our inner man be best enabled to know the breadth and length , the depth and height of that Love and Goodness which yet passeth all knowledg . There is a State of Perfection in the life to come so far transcendent to any in this life , as that we are not able from hence to take the just proportions of it , or to form a full and comprehensive notion of it . We are unable to comprehend the vastness and fullness of that Happiness which the most purifyed Souls may be raised to , or to apprehend how far the mighty power and strength of the Divinity deriving it self into created Being , may communicate a more Transcendent life and blessedness to it . We know not what latent powers our Souls may here contain within themselves , which then may begin to open and dilate themselves to let in the full streams of the Divine Goodness when they come nearly and intimately to converse with it ; or how Blessedness may act upon those Faculties of our Minds which we now have . We know not what illapses and irradiations there may be from God upon Souls in Glory , that may raise them into a state of Perfection surpassing all our imaginations . As for Corporeal Happiness , there cannot be any thing further added to the Pleasure of our Bodies or Animal part , then a restoring it from disturbing Passion and Pain to its just and natural constitution ; and therefore some Philosophers have well disputed against the opinion of the Epicureans that make Happiness to consist in Bodily pleasure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the molestation is gone , and the just constitution of Nature recovered , Pleasure ceaseth . But the highest Pleasure of Minds and Spirits does not onely consist in the relieving of them from any antecedent pains or grief , or in a relaxation from some former molesting Passion : neither is their Happiness a mere Stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Happiness of the Deity is not a mere Negative thing , rendring it free from all disturbance or molestation , so that it may eternally rest quiet within it self ; it does not so much consist in Quiete , as in Actu & vigore . A Mind and Spirit is too full of activity and energy , is too quick and potent a thing to enjoy a full and complete Happiness in a mere Cessation ; this were to make Happiness an heavy Spiritless thing . The Philosopher hath well observ'd , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is infinite power and strength in Divine joy , pleasure and happiness commensurate to that Almighty Being and Goodness which is the Eternal source of it . As Created Beings , that are capable of conversing with God , stand nearer to God or further off from him , and as they partake more or less of his likeness ; so they partake more or less of that Happiness which flows forth from him , and God communicates himself in different degrees to them . There may be as many degrees of Sanctity and Perfection , as there are of States and Conditions of Creatures : and that is properly Sanctity which guides and orders all the Faculties and Actions of any Creature in a way suitable and correspondent to that rank and state which God hath placed it in : and while it doth so , it admits no sin or defilement to it self , though yet it may be elevated and advanced higher ; and accordingly true Positive Sanctity comes to be advanced higher and higher , as any Creature comes more to partake of the life of God , and to be brought into a nearer conjunction with God : and so the Sanctity and Happiness of Innocency it self might have been perfected . Thus we see how True Religion carries up the Souls of Good men above the black regions of Hell and Death . This indeed is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Souls ; it is Religion it self , or a reall participation of God and his Holiness , which is their true restitution and advancement . All that Happiness which Good men shall be made partakers of , as it cannot be born up upon any other foundation then true Goodness and a Godlike nature within them ; so neither is it distinct from it . Sin and Hell are so twined and twisted up together , that if the power of Sin be once dissolv'd , the bonds of Death and Hell will also fall asunder . Sin and Hell are of the same kind , of the same linage and descent : as on the other side True Holiness or Religion and True Happiness are but two severall Notions of one thing , rather then distinct in themselves . Religion delivers us from Hell by instating us in a possession of True Life and Blisse . Hell is rather a Nature then a Place : and Heaven cannot be so truly defined by any thing without us , as by something that is within us . Thus have we done with those Particulars wherein we considered the Excellency and Nobleness of Religion , which is here exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The way of life , and elsewhere is stiled by Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A tree of life : true Religion being an inward Principle of life , of a Divine life , the best life , that which is Life most properly so called : accordingly in the Holy Scripture a life of Religion is stiled Life , as a life of Sin and Wickedness is stiled Death . In the ancient Academical Philosophy it was much disputed whether that Corporeal and Animal life , which was always drawing down the Soul into Terrene and Material things , was not more properly to be Stiled Death then Life . What sense hereof the Pythagoreans had may appear by this practise of theirs , They were wont to set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empty coffins in the places of those that had forsaken their School and degenerated from their Philosophy and good Precepts , as being Apostates from life it self , and dead to Vertue and a good life , which is the true life , & therefore fit only to be reckoned among the dead . For a Conclusion of this Discourse ; The Use which we shall make of all shall be this , To awaken and exhort every one to a serious minding of Religion : as Solomon doth earnestly exhort every one to seek after true Wisedome , which is the same with Religion and Holiness , as Sin is with Folly ; Prov. 4. 5. Get Wisedome , get understanding ; and v. 7. Get Wisedome , and with all thy getting get understanding . Wisedome is the principal thing . This is the summe of all , the Conclusion of the whole matter , Fear God , and keep his Commandements ; for this is the whole ( duty , business and concernment ) of man. Let us not trifle away our time and opportunities which God hath given us , wherein we may lay hold upon Life and Immortality , in doing nothing , or else pursuing Hell and Death . Let us awake out of our vain dreams ; Wisedome calls upon us , and offers us the hidden treasures of Life and Blessedness : Let us not perpetually deliver over our selves to laziness and slumbering . Say not , There is a lion in the way ; say not , Though Religion be good , yet it is unattainable : No , but let us intend all our Powers in a serious resolv'd pursuance of it , and depend upon the assistance of Heaven which never fails those that soberly seek for it . It is indeed the Levity of mens spirits , their heedlesseness and regardlesseness of their own lives , that betrays them to Sin and Death . It is the general practice of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extempore vivere , as the Satyrist speaks ; they ordinarily ponderate and deliberate upon every thing more then how it becomes them to live , they so live as if their Bodies had swallowed up their Souls : their lives are but a kind of Lottery : the Principles by which they are guided are nothing else but a confused multitude of Fancies rudely jumbled together . Such is the life of most men , it is but a meer Casual thing acted over at peradventure , without any fair and calm debates held either with Religion , or with Reason which in it self , as it is not distorted and depraved by corrupt men , is a true Friend to Religion , and directs men to God and to things good and just , pure , lovely and praise-worthy ; and the directions of this Inward guide we are not to neglect . Unreasonableness or the smothering and extinguishing the Candle of the Lord within us is no piece of Religion , nor advantageous to it : That certainly will not raise men up to God , which sinks them below men . There had never been such an Apostasy from Religion , nor had such a Mystery of iniquity ( full of deceiveableness and imposture ) been revealed and wrought so powerfully in the Souls of some men , had there not first come an Apostasy from sober Reason , had there not first been a falling away and departure from Natural Truth . It is to be feared our nice speculations about a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theology have tended more to exercise mens Wits then to reform their lives , and that they have too much descended into their practice , and have tended rather to take men off from minding Religion , then to quicken them up to a diligent seeking after it . Though the Powers of Nature may now be weakned , and though we cannot produce a living form of Religion in our own Souls ; yet we are not surely resolved so into a sluggish Passiveness , as that we cannot , or were not in any kind or manner of way to seek after it . Certainly a man may as well read the Scriptures as study a piece of Aristotle , or of Natural Philosophy or Mathematicks . He that can observe any thing comely and commendable , or unworthy and base , in another man , may also reflect upon himself , and see how face answers to face , as Solomon speaks Proverbs 27. 19. If men would seriously commune with their hearts , their own Consciences would tell them plainly , that they might avoid and omit more evil then they doe , and that they might doe more good then they doe : and that they doe not put forth that power which God hath given them , nor faithfully use those Talents nor improve the advantages and means afforded them . I fear the ground of most mens Misery will prove to be a Second fall , and a Lapse upon a Lapse . I doubt God will not allow that Proverb , The Fathers have eaten sour grapes , and the childrens teeth are set on edge , as not in respect of Temporal misery , much less will he allow it in respect of Eternal . It will not be so much because our First parents incurred God's displeasure , as because we have neglected what might have been done by us afterwards in order to the seeking of God , his face and favour , while he might be found . Up then and be doing ; and the Lord will be with us . He will not leave us nor forsake us , if we seriously set our selves about the work . Let us endeavour to acquaint our selves with our own lives , and the true Rules of life , with this which Solomon here calls the Way of Life : let us inform our Minds as much as may be in the Excellency and Loveliness of Practical Religion ; that beholding it in its own beauty and amiableness , we may the more sincerely close with it . As there would need nothing else to deterr and affright men from Sin but its own ugliness and deformity , were it presented to a naked view and seen as it is : so nothing would more effectually commend Religion to the Minds of men , then the displaying and unfolding the Excellencies of its Nature , then the true Native beauty and inward lustre of Religion it self : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the Evening nor the Morning-Star could so sensibly commend themselves to our bodily Eyes , and delight them with their shining beauties , as True Religion , which is an undefiled Beam of the uncreated light , would to a mind capable of cōversing with it . Religion , which is the true Wisedome , is ( as * the Author of the Book of Wisedome speaks of Wisedome , ) a pure influence flowing from the glory of the Almighty , the brightness of the Everlasting light , the unspotted mirrour of the power of God , and the image of his Goodness : She is more beautiful then the Sun , & above all the order of Stars ; being compared with the light , she is found before it . Religion is no such austere , sour & rigid thing , as to affright men away from it : No , but those that are acquainted with the power of it , find it to be altogether sweet and amiable . An holy Soul sees so much of the glory of Religion in the lively impressions which it bears upon it self , as both wooes and winns it . We may truly say concerning Religion to such Souls as S. Paul spake to the Corinthians , Needs it any Epistles of Commendation to you ? Needs it any thing to court your affections ? Ye are indeed its Epistle , written not with ink , but with the Spirit of the living God. Religion is not like the Prophet's roll , sweet as honey when it was in his mouth , but as bitter as gall in his belly . Religion is no sullen Stoicisme , no sour Pharisaisme ; it does not consist in a few Melancholy passions , in some dejected looks or depressions of Mind : but it consists in Freedom , Love , Peace , Life and Power ; the more it comes to be digested into our lives , the more sweet and lovely we shall find it to be . Those spots and wrinkles which corrupt Minds think they see in the face of Religion , are indeed nowhere else but in their own deformed and misshapen apprehensions . It is no wonder when a defiled Fancy comes to be the Glass , if you have an unlovely reflection . Let us therefore labour to purge our own Souls from all worldly pollutions ; let us breath after the aid and assistance of the Divine Spirit , that it may irradiate and inlighten our Minds , that we may be able to see Divine things in a Divine light : let us endeavour to live more in a real practice of those Rules of Religious and Holy living commended to us by our ever-Blessed Lord and Saviour : So shall we know Religion better , and knowing it love it , and loving it be still more and more ambitiously pursuing after it , till we come to a full attainment of it , and therein of our own Perfection and Everlasting Bliss . A CHRISTIANS Conflicts and Conquests . OR , A DISCOURSE Concerning The Devil's active Enmity and continual Hostility against Man. The Warfare of a Christian life . The Certainty of Success and Victory in this Spiritual Warfare . The Evil and Horridness of Magical Arts and Rites , Diabolical Contracts , &c. Siracides Cap. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Cap. 36. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyprianus De Zelo & Livore . Ex●ubandum est , Fratres dilectissimi , atque omnibus viribus elaborandum , ut ●●i●nico saevienti , & jacula sua in omnes corporis partes , quibus percuti & vulnerari possumus , dirigenti , sollicitâ & plenâ vigilantiâ repugnemus — Quamobrem contra omnes Diaboli vel fallaces insidias vel apertas minas stare debet instructus animus & armatus , tam paratus semper ad repugnandum quam est ad impugnandum semper paratus inimicus . A CHRISTIANS Conflicts and Conquests Represented in a Discourse upon James 4. 7. Resist the Devil , and he will flee from you . CHAP. I. The Introduction , Summarily treating of the perpetual Enmity between God , the Principle of Good , & the Principle of Evil , the Devil : as also between Whatsoever is from God & That which is from the Devil . That Wicked men by destroying what there is from God within them , and devesting themselves of all that which hath any alliance to God or true Goodness , and transforming themselves into the Diabolical image , fit themselves for correspondence and converse with the Devil . The Fears and Horrors which infest both the Apostate Spirits and Wicked men . The weakness of the Devil's kingdom ; Christ's success against it . IT Hath been an antient Tradition received by the Gentile Philosophers , That there are Two main Principles that spend and spread their influence through the whole Universe : The one they call'd The Principle of Good , the other they call'd The Principle of Evil : and that these Two maintain a continual contest and enmity the one with the other . The Principle of Goodness , which is nothing else but God himself , who derived himself in clear and lovely stamps and impressions of Beauty and Goodness through the whole Creation , endeavours still to assimilate and unite it to himself . And on the other side The Principle of Evil , the Prince of darkness , having once stained the Original beauty and glory of the Divine workmanship , is continually striving to mold and shape it more and more into his own likeness . And as there is such a perpetual and active Enmity between God and the Evil Spirit : so whatsoever is from God is perpetually opposing and warring against that which arises from the Devil . The Divine Goodness hath put enmity between whatsoever is born of him or flowes forth from it self , and the Seed of the Serpent . As at the beginning he divided between the Night and the Day , between Light and Darkness , so that they can never intermingle or comply one with another , or be reconciled one to the other : so neither can those Beams of Divine light and love which descend from God upon the Souls of men be ever reconciled to those foul and filthy Mists of Sin and Darkness which ascend out of the bottomless pit of Hell and Death . That Spirit is not from God , who is the Father of lights and in whom there is no darkness , as the Apostle speaks , which endeavours to compound with Hell , and to accommodate between God and the Devil . God himself hath set the bounds to darkness and the shadow of death . Divine Truth and Goodness cannot contract themselves with any thing that is from Hell , or espouse themselves to any Brat of darkness : as it was set forth in the Emblem under the Old Law , where none of the Holy seed might marry with the people of any strange God. Though that Rule , Touch not , tast not , handle not , be abolished in the Symbolical rites , yet it hath an immutable Mystery in it not subject to the laws or changes of Time. He that will entertain any correspondence with the Devil , or receive upon his Soul his Image or the number of his name , must first devest and strip himself of all that which hath any alliance to God or true Goodness within him : He must transform his Mind into the true likeness and similitude of those foul Fiends of darkness , and abandon all relation to the Highest and Supremest Good. And yet though some men endeavour to doe this , and to smother all those Impressions of Light and Reason which God hath folded up in every mans Being , and destroy all that which is from God within them , that so they may reconcile themselves to Sin and Hell ; yet can they never make any just peace with them : There is no peace to the wicked , but they are like the troubled Sea when it cannot rest , whose waters cast up mire and dirt . Those Evil spirits are alwaies turbulent and restless ; and though they maintain continually a War with God and his kingdom , yet are they alwaies making disquietings and disturbances in their own kingdom ; and the more they contest with God and are deprived of him , the more full are they of horror and tumultuous commotions within . Nothing can stand firm and sure , nothing can have any true and quiet establishment , that hath not the Everlasting arms of true Goodness under it to support it . And as those that deliver over themselves most to the Devil's pleasure , and devote themselves to his service , cannot doe it without a secret inward Antipathy against him or dreadful thoughts of him : so neither can those impure spirits stand before the Divine glory ; but being filled with trembling and horror continually endeavour to hide themselves from it , and flee away before it as the Darkness flies away before the Light. And according as God hath in any Places in any Ages of the world made any manifestations of himself to men , so have those Evil spirits been vanquished , and forced to quit their former Territories ; as is especially very observable in the ceasing of all the Graecian Oracles soon after the Gospel was promulged in those parts , when those desolate spirits with horrid and dismal groans resigned up their habitations , as Plutarch hath recorded of them . Our Saviour hath found by good experience , how weak a thing the Devil's kingdome is , when he spoiled all the Principalities and Powers of darkness , and made a shew of them openly , triumphing over them in ( or , by ) it , that is , his Crosse , as the Apostle speaks : and if we will resolutely follow the Captain of our salvation , and fight under his banner , as good souldiers of Jesus Christ , we have full security given us for the same successe ; Resist the Devil , and he will flee from you . CHAP. II. The First observable , That the Devil is continually busie with us . The Devil consider'd under a double notion . 1. As an Apostate Spirit which fell from God. The great danger of the Devil's activity , not onely when he presents himself in some corporeal shape , but when he is unseen and appears not . The weakness and folly of those who are afraid of him onely when he appears embodyed . That the Good Spirit of God is active for the Good of Souls . How regardless men are of the gentle motions of the Divine Spirit ; and how unwatchfull and secure under the Suggestions of the Evil Spirit . How we may discover the Devil in his Stratagems , and under his several disguises and appearances . IN these words [ Resist the Devil , and he will flee from you ] we shall take notice First of what is evidently implied , viz. That the Devil is continually busy with us . This may be considered under a double notion . 1. By the Devil we are to understand that Apostate Spirit which fell from God , and is always designing to hale down others from God also . The old Dragon ( mentioned in the Revelation ) with his tail drew down the third part of the Stars of heaven and cast them to the Earth . As true Goodness is not content to be happy alone ; so neither can Sin and Wickedness be content to be miserable alone . The Evil Spirit told God himself what his imployment was , viz. To goe to and fro in the earth , and to walk up and down in it : he is always walking up and down through dry places ( where no Divine influences fall to water it ) as our Saviour speaks , seeking rest , though always restlesse . The Philosophy of the Antients hath observed That every man that comes into this world hath a good and an evil Genius attending upon him . It were perhaps a vain curiosity to inquire whether the number of Evil spirits exceed the number of Men : but this is too too certain , that we never want the secret and latent attendance of them . The Devil is not onely a word or a name made to affright and scare timorous men with ; neither are we then onely in danger of him , when he presents himself to us in some Corporeal form : it is nothing else but a superstitious weakness to be afraid of him onely then when he appears embodyed , and to neglect that unseen and insensible influence which his continual converse with us as an unbodyed spirit may have upon us . Those Evil spirits are not yet cast out of the world into outer darkness , though it be prepared for them : the bottomless pit hath not yet shut its mouth upon them . They fell from God not so much by a Local descent , as by a Mental apostasy and dissimilitude to God : and they are now in libera custodia , having all this habitable world for their Rendezvous , and are stiled by the Apostle Spiritual wickednesses in high places . Wheresoever there are any in a disposition to sin against God , wheresoever there are any capable of a Temptation or Diabolical impression , here and there are they . A man needs not dig into the chambers of death , or search among the shadows of darknesse to find them ; he needs not goe down into hell to seek them , or use any Magical charms to raise them up from thence : No , those wicked and impure spirits are always wandring up and down amongst us , seeking whom they may devour . As there is a Good Spirit conversant in the world , inviting and alluring men to Vertue and Goodness ; so there is an Evil spirit , perpetually tempting and inticeing men to Sin and Vice. Uncloathed and unbodyed natures may converse with us by secret illapses , while we are not aware of them . I doubt not but there are many more Divine impressions made upon the Minds of men , both Good and Bad , from the Good Spirit of God , then are ordinarily observed ; there are many soft and silent impulses , gentle motions , like our Saviour's putting in his hand by the hole of the door , as it is in the Canticles , solliciting and exciting men to Religion and Holiness ; which they many times regard not , and take little notice of . There are such secret messages often brought from Heaven to the Souls of men by an unknown and unseen hand , as the Psalmist speaks ; Once , yea twice have I heard it , that power belongeth unto God. And as there are such divine irradiations sliding into the Souls of men from God : so there are no question many & frequent suggestions to the Fancies and Imaginations of men arising from the Evil Spirit ; and a watchfull observer of his own heart and life shall often hear the voice of Wisdome & the voice of Folly speaking to him : he that hath his eyes opened , may see both the visions of God falling upon him , and discern the false and foolish fires of Satan that would draw away his mind from God. This is our unhappiness , that the Devil is so near us and we see him not ; he is conversant with us , and yet we are not aware of him . Those are the most desperate designs & likeliest to take effect , that are carried on by an unseen and unappearing enemy : and if we will provide our selves against the Devil , who never misseth any opportunity that lies in his way to tempt us , nor is ever failing in any plot , we must then have our Senses exercised to discern both good and evil ; we must get our Minds awakened with clear and evident Principles of Light ; we must get our Judgments and Consciences well informed with sober and practical Truth , such as tends to make us most like to God , and to reconcile our natures more perfectly to Divine goodness . Then shall we know and discover that Apostate Spirit in all his Stratagems whereby he seeks to bereave us of our happiness : we shall know him as well when he cloaths himself like an Angel of light , as when he appears in his own nakedness and deformity . It is observed by some , That God never suffered the Devil to assume any humane shape , but with some Character whereby his Body might be distinguished from the true Body of a man : and surely the Devil cannot so exactly counterfeit an Angel of light , but that by a discerning mind he may be distinguished from him ; as they say a Beggar can never act a Prince so cunningly , but that his behaviour sometime sliding into the course way and principles of his Education , will betray the meannesse of his pedigree to one of a true noble extraction . A bare Imitation will always fall short of the Copy from whence it is taken ; and though Sin and Errour may take up the mantle of Truth and cloath themselves with it , yet he that is inwardly acquainted with Truth , and an ingenuous lover and pursuer of it , will be able to find out the Imposture , he will be able to see through the vail into the naked deformity of them . CHAP. III. 2. Of the activity of the Devil consider'd as a Spirit of Apostasy and as a Degenerate nature in men . That the Devil is not onely the name of one Particular thing , but a Nature . The Difference between the Devil and Wicked men is rather the Difference of a Name then of Natures . The Kingdome and Tyranny of the Devil and Hell is chiefly within , in the Qualities and Dispositions of mens Minds . Men are apt to quarrell with the Devil in the name and notion , and defy him with their Tongues , while they entertain him in their Hearts , and comply with all that which the Devil is . The vanity of their pretended Love to God , and Hatred of the Devil . That there is nothing Better then God himself , for which we should love him ; and to love him for his own Beauty and Excellency is the best way of loving him . That there is nothing worse then Sin it self , for which we should hate it ; and to hate it for its own deformity is the truest way of hating it . How Hell and Misery arises from within men . Why Wicked men are so insensible of their Misery in this life . 2. WHen we say , The Devil is continually busy with us , I mean not onely some Apostate spirit as one particular Being , but that spirit of Apostasy which is lodged in all mens natures ; and this may seem particularly to be aimed at in this place , if we observe the context : as the Scripture speaks of Christ not onely as a Particular person , but as a Divine Principle in holy Souls . Indeed the Devil is not onely the name of one particular thing , but a nature : He is not so much one particular Being designed to torment Wicked men in the world to come , as a hellish and diabolical nature seated in the minds of men . He is not onely one Apostate Spirit fallen down from heaven out of the lap of Blessedness ; but also a Spirit of Apostasy , a degenerate and depraved nature . Could the Devil change his foul and impure nature , he would neither be a Devil nor miserable : and so long as any man carries about him a sinfull and corrupt nature , he can neither be in perfect favour with God , nor blessed . Wickedness is the Form and Entelech of all the wicked spirits : it is the difference of a name rather then any proper difference of natures that is between the Devil and Wicked men . Wheresoever we see Malice , Revenge , Pride , Envy , Hatred , Self-will and Self-love , we may say Here , and There is that Evil spirit . This indeed is that Venenum Serpentis , the poyson and sting too of that Diabolical nature . As the Kingdome of Heaven is not so much without men as within , as our Saviour tells us : so the Tyranny of the Devil and Hell is not so much in some External things , as in the Qualities and Dispositions of mens Minds . And as the enjoying of God and conversing with him consists not so much in a change of place , as in the participation of the Divine nature , and in our assimilation unto God : so our conversing with the Devil is not so much by a mutual local presence , as by an imitation of a wicked and sinful nature derived upon mens own Souls . Therefore the Jews were wont to stile that Original pravity that is lodged in mens spirits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of death and fiend of darkness . Those filthy Lusts and Corruptions which men foment and entertain in their Minds , they are the noisome Vapours that ascend out of the bottomless pit ; they are the thick Mists and fogs of Hellish darkness arising in their Souls , as a Preface and Introduction of Hell and Death within . Where we find Uncleanness , Intemperance , Covetousness , or any such impure or unhallowed behaviour , we may say , Here Satan's throne is . This sinfull and corrupt nature being the true issue of Hell it self , is continually dragging down mens Souls thither . All Sin and Wickedness in man's Spirit hath the Central force and Energy of Hell in it , and is perpetually pressing down towards it as towards its own place . There needs no Fatal necessity or Astral impulses to tumble wicked men down forcibly into Hell : No , for Sin it self , hastned by the mighty weight of its own nature , carries them down thither with the most swift and headlong motion . As they say of true Holiness and Christianity , Christi sacrina pennas habet , Christ's burden , which is nothing else but true Godliness , is a winged thing , and bravely bears it self upwards upon its own wings soaring aloft towards God : so we may say of all Impiety , Diaboli sarcina pondus habet ; the Devilish nature is alwaies within the Central attractions of Hell , and its own weight instigates and accelerates its motion thither . He that allows himself in any sin , or useth an unnatural dalliance with any vice , does nothing else in reality then entertain an incubus Damon ; he prostitutes a wanton Soul , and forceth it to commit lewdness with the Devil himself . Sin is nothing better then a Brat of darkness and deformitie ; it hath no other extraction or pedigree then may be derived from those unclean spirits that are nestled in Hell. All men in reality converse either with God or with the Devil , and walk in the Confines either of Heaven or of Hell : They have their fellowship either with the Father and the Son , as S. John speaks ; or else with the Apostate and evil Angels . I know these Expressions will seem to some very harsh and unwelcome : But I would beseech them to consider what they will call that spirit of Malice and Envy , that spirit of Pride , Ambition , Vain-glory , Covetousness , Injustice , Uncleanness , &c. that commonly reigns so much , and acts so violently in the Minds and Lives of men . Let us speak the truth , and call things by their own Names ; let us not flatter our selves , or paint our filthy sores : so much as there is of Sin in any man , so much there is of the old man , so much there is of the Diabolical nature . Why do we defie the Devil so much with our Tongues , while we entertain him in our Hearts ? But indeed men do but quarrel with him in the name and notion of him , while yet their Hearts can readily comply with all that which the Devil is : that Antipathy which is ordinarily expressed against him , like those natural Antipathies which the Philosophers speak of , being nothing else but Occult qualities , or Natural instincts , which as they arise not from any principle of Reason or Understanding , so neither are they guided or governed by it . As mens Love to God is ordinarily nothing else but the mere tendencie of their Natures to something that hath the notion or name of God put upon it , without any clear or distinct apprehensions of him ; so their Hatred of the Devil is commonly nothing else but an inward displicency of nature against something entitled by the Devil's name . Or else at best , Corrupt minds do nothing else but fashion out a God and a Devil , a Heaven and a Hell , to themselves , by the power of their own Fancies : and so they are to them nothing else but their own Creatures , sustained and supported by the force of their own Imaginations which first raised them . And as they commonly make a God like to themselves , such a one as they can best comply with and love ; so they make a Devil most unlike to themselves , which may be any thing but what they themselves are , that so they may most freely spend their Anger and Hatred upon him : just as they say of some of the Ethiopians , who use to paint the Devil white , because they themselves are black . This is a strange merry kind of Madness , whereby men sportingly bereave themselves of the Supremest Good , and insure themselves as much as may be to Hell and Misery : They may thus cheat themselves for awhile , but the Eternal foundation of the Divine Being is immutable and unchangeable . God is but One , and his Name One , as the * Prophet speaks , ( howsoever the several Fancies of men may shape him out diversly ; ) and where we find Wisdome , Justice , Loveliness , Goodness , Love and Glory , in their highest elevations and most unbounded dimensions , That is He : and where we find any true participations of these , there is a true Communication of God ; and a defection from these is the Essence of Sin and the Foundation of Hell. Now if this be rightly considered , I hope there will an Argument strong enough appear from the Thing it self , to enforce S. James his Exhortation , Resist the Devil : endeavour to mortifie and crucifie the Old man with all the corrupt lusts and affections of the Flesh. We never so truly hate Sin , as when we hate it for its own Ugliness and deformity : as we never love God so truly , as when we love him for his own beauty and excellency . If we calculate aright , as we shall find nothing Better then God himself , for which we should love him ; so neither shall we find any thing Worse then Sin it self , for which we should hate it . Our assimilation to God and conformity to him , instates us in a firm possession of true Happiness , which is nothing else but God himself , who is all Being and Blessedness ; and our dissimilitude to God and Apostasy from him , involves us in our own Miserie , and sets us at the greatest enmity to what our unsatiable desires most of all crave for , which is the enjoyment of True and Satisfying Good. Sins are those fiery Snakes which will eternally lash and torment all damned spirits . Every mans Hell arises from the bottom of his own Soul ; as those stinking Mists and tempestuous Exhalations that infest the Earth , have their first original from the Earth it self . Those streams of fire and brimstone ordained for the torment of all damned spirits , are rather the exsudations of their own filthy and corrupt nature then any external thing . Hell is not so much induced , as educed out of mens filthy Lusts and Passions . I will not here dispute what external Appendixes there may be of Heaven or Hell ; but methinks I no where find a more Graphical description of the true Properties and Operations of them , though under other names , then in those Characters of the Flesh and Spirit , in Galat. 5. ver . 19 , 20 , 21 , 22 , 23. Eternal death is begotten and brought forth out of the wombe of lust , and is little else but Sin consummated and in its full growth , as S. James intimates chap. 1. Would wicked men dwell a little more at home , and descend into the bottome of their own Hearts , they should soon find Hell opening her mouth wide upon them , and those secret fires of inward fury and displeasure breaking out upon them , which might fully inform them of the estate of true Misery , as being a short anticipation of it . But in this life wicked men for the most part elude their own Misery for a time , and seek to avoid the dreadfull sentence of their own Consciences , by a tergiversation and flying from themselves into a converse with other things , Ut nemo in sese tentat descendere ; else they would soon find their own home too hot for them . But while mens Minds are perpetually rambling all the world over in a pursuit of worldly designes , they are unacquainted with the affairs of their own Souls ; and know not how deeply a Self-converse and reflection upon their own prodigious deformities would pierce their Souls with anguish : how vastly would they swell with Fury , Rage , Horrour , Consternation and whatsoever is contrary to that ineffable Light and Love and Peace which is in Heaven , in natures fully reconciled and united to true Goodness ? As true Goodness cannot borrow Beauty from any external thing to recommend it self to the Minds and Affections of Good men , seeing it self is the very Idea and true life of all Beauty and Perfection , the source of Bliss and Peace to all that partake of her : so neither can Sin and Wickedness to an enlightned Soul appear more Ugly , loathsome and hatefull , in any other shape then its own . CHAP. IV. The Second Observable , viz. The Warfare of a Christian life . True Religion consists not in a mere passive capacity and sluggish kind of doing nothing , nor in a melancholy sitting still or slothfull waiting , &c. but it consists in inward life and power , vigour and activity . A discovery of the dulness and erroneousness of that Hypothesis , viz. That Good men are wholy Passive , and unable at any time to move without some External impetus , some impression and impulse from without upon them : or , That all Motions in Religion are from an External Principle . Of the Quality and Nature of the true Spiritual Warfare , and of the Manner and Method of it . That it is transacted upon the inner Stage of mens Souls , and managed without Noise or pompous Observation ; and without any hindrance or prejudice to the most peaceful , sedate and composed temper of a religious Soul. This further illustrated from the consideration of the false and pretended Zeal for God and his Kingdome against the Devil ; which though it be impetuous , and makes a great noise and a fair shew in the world , is yet both impotent and ineffectual . FRom these words , Resist the Devil , we may take notice of the Warfare of a Christian life , of that Active life and valour which Good men express in this world . A true Christian spirit is masculine and generous ; it is no such poor , sluggish , pusillanimous thing as some men fansie it to be , but active and noble . We fight not , saith the Apostle , against flesh and bloud , but against principalities and powers , and spiritual wickednesses in high places . True Religion does not consist in a mere Passive capacity , in a sluggish kind of doing nothing , that so God himself might doe all ; but it consists in life & power within : therefore it is called by the Apostle , The spirit of power , of love , & of a sound mind ; it 's called the law of the spirit of life , strongly enabling Good men against the law of Sin and Death . True Wisdome , as the Wise man hath well stiled it , is the unspotted mirrour of the power of God , and a pure influence flowing from the glory of the Almighty ; neither can any defiled thing enter into it : it goes in and out in the strength of God himself ; and as is the heavenly , such are they also that are heavenly . Every thing as it partakes more of God , and comes nearer to him , so it becomes more active and lively , as making the nearer approaches to the Fountain of life and virtue . A Good man doth not only then move , when there is some powerfull impression and impulse upon him ; but he hath a Spring of perpetual motion within . When God restores men to a new and divine life , he doth not make them like so many dead Instruments , stringing and fitting them , which yet are able to yield no sound of themselves ; but he puts a living Harmony within them . That is but a Mechanical religion which moves no longer then some External weights and Impulses are upon it , whether those be ( I think I may safely say ) from some Worldly thing or from God himself , while he acts upon men from without them , and not from within them . It is not a Melancholy kind of sitting still , and sloathfull waiting , that speaks men enlivened by the Spirit and power of God. It is not Religion to stifle and smother those Active powers and principles which are within us , or to dry up the Fountain of inward life and virtue . How say some amongst us , That there is no resurrection from the dead ? no spirit or life within ; but all our motions in Religion are merely from some assisting Form without ? Good men do not walk up and down the world merely like Ghosts and Shadows , or like dead Bodies assumed by some Spirit , which are taken up and laid down again by him at his pleasure : But they are indeed living men , by a real participation from him who is indeed a quickning Spirit . Were our Religion so much a Thing without us as some men would seem to fansy it , were we so dead and liveless as that we could never move but from an External impetus ; as our Religion could never indeed be called Ours , so neither could we ever have the inward sense of that Bliss and Peace which goes along with it ; but must be like so many heavy loggs or dul pieces of Earth in Heaven and Happiness . That is a very earthly and flat Spirit in Religion which sinks like the lees to the bottome ; or rather it is like that Terra damnata which the Chymists speak of , having no vigour , life or activity left in it , is truly dead to God , and is reprobate to any thing of Heaven . We know the Pedigree of those Exhalations that arise no higher then a mere external force from the Sun's heat weigheth them up , to be but base and earthly ; and therefore having no natural warmth or energy within themselves imparted to them , they sink down again to the Earth from whence they came . The Spirit which is from Heaven is alwaies , out of an in-bred Nobleness which bears it up , carried upwards again towards Heaven from whence it came , powerfully resisting all things that would deprive it of God or hinder it from returning to its Original : it is alwaies moving upwards in an even and steady way towards God from whence it came , leaving the dark Regions of Hell and Death under it : it resists Hell and Darkness by assimilating and conforming it self to God ; it resists Darkness in the armour of light ; it resists Death and destruction by the power of Divine love . It must be something of Heaven in the Minds of men , which must resist the Devil and Hell. We do not alwaies resist the Devil then when we bid defiance to him , or when we declame most zealously against him ; neither does our Resisting and Opposing of Sin and Wickedness consist in the violence of some Feminine passions which may sometimes be raised by the power of Fancy in the Minds of men against it : But it consists rather in a mature and sedate resolution against it in our own Souls , arising from a clear judgment of the foul and hatefull nature of Sin it self , and him who is the Patron of it ; in a constant and serious endeavour of setling the government of our own Souls , and establishing the principality of Grace and Peace within our selves . There is a pompous and popular kind of tumult in the world , which sometimes goes for Zeal to God and his kingdome against the Devil ; whenas mens own Pride and Passions disguise themselves under the notions of a Religious fervencie . Some men think themselves the greatest Champions for God and his Cause , when they can take the greatest liberty to quarrel with every thing abroad , and without themselves , which is not shaped according to the mould of their own Opinions , their own Self-will , Humour and Interest : Whereas indeed this Spiritual warfare is not so much maintained against a forrein enemy , as against those domestick rebellions that are within : neither is it then carried on most successfully , when men make the greatest noise and most of all raise the dust . That impetuous violence and tempestuousness with which men are acted in pretensions of Religion arises ordinarily , I doubt , from unquiet and disturbed Minds within : whereas it is indeed the inward conflicts and commotions , sin and vice , and not a holy zeal for God , which discompose the Minds of men . Sin , where it is entertained , will indeed breed disturbance , and break the peace of a mans own spirit ; but a true resisting and opposing of it is the restoring of the Soul to its just Consistency , Freedome and Serenity again . As God's kingdome is set up , so the Devil's kingdome may be pulled down , without the noise of axes and hammers . We may then attain to the greatest atchievements against the gates of Hell and Death , when we most of all possesse our own Souls in patience , & collect our Minds into the most peacefull , composed and united temper . The motions of true Practical Religion are most like that of the Heavens , which though most swift , is yet most silent . As Grace and true Religion is no lazy or sluggish thing , but in perpetual motion ; so all the motions of it are soft and gentle : While it acts most powerfully within , it also acts most peacefully . The kingdome of heaven comes not with observation , that men may say , Loe here , or Loe there ; it is not with the devouring fire coming after it , or a whirlwind going before it . This fight and contest with Sin and Satan is not to be known by the ratling of the Chariots , or the sound of an alarm : it is indeed alone transacted upon the inner stage of mens souls and spirits ; and is rather a pacifying and quieting of all those riots and tumults raised there by Sin and Satan ; it is rather a reconciling the minds of men to Truth , Justice and Holiness ; it is a captivating and subjecting all our Powers and Faculties to God and true Goodness , through the effectual working of a divine Love and Humility : and this Ressistance is always attended with Victory , and Triumph warts upon this Fight ; which is the Third and last Observation we shall make upon these Words . CHAP. V. The Third Observable , viz. The Certainty of Success and victory to all those that resist the Devil . This grounded upon 1. The Weakness of the Devil and Sin consider'd in themselves . 2. God's powerfull assisting all faithful Christians in this warfare . The Devil may allure and tempt , but cannot prevail , except men consent and yield to his suggestions . The Devil's strength lies in mens treachery and falseness to their own Souls . Sin is strong , because men oppose it weakly . The Errour of the Manichees about a Principium mali defended by men in their lives and practices . Of God's readiness to assist Christians in their spiritual Consticts , his Compassionate regards and the more special respects of his Providence towards them in such occasions . The Conclusion , discovering the Evil and Horridness of Magick , Diabolical Contracts , &c. THe Certainty of Successe to all those that resist the Devil ; Resist the Devil , and he will flee from you . He cannot stand , when opposed in the strength of God , he will fall down as swift as lightning ; he cannot bear the glory of God shining in the Souls of men . Here it is no more but Stand , and Conquer ; Resist , and Vanquish . For First of all , The Devil and Sin in themselves considered are but weak and impotent ; they cannot prevail over that Soul which yields not to them : the Evil spirit then onely prevails over us , when we our selves consent to his suggestions ; all his strength lies in our treachery and falseness to our own Souls . Though those wicked spirits be perpetually so near us , yet they cannot bow or bend our Wills : there is a place of defence in the Souls of men into which they cannot enter : they may stand at a distance , allure and intice them ; but they cannot prevail over them , except they wilfully and shamefully deliver over their strength into the Enemies hand . It is indeed nothing else but Hell it self in the Souls of men that gives the Devil such free entertainment there : the Wills of men stamped with a Diabolicall form , and bearing the Devil's image and inscription upon them , declare his right over them . Men are therefore so much captivated by him because they voluntarily take his yoke upon them . Could we , or would we , resist Sin and Satan , they could not hurt us . Every thing is weak and impotent according to the distance it stands from God who is the onely Fountain of life and power : and therefore it was well resolved by the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sin in it self is a weak and impotent thing , and proceeds from weakness ; it consists not properly in any native power and strength which it hath within it self , but in an impotency , and privation of all true Being and Perfection ; and therefore wheresoever any thing of God appears , it will destroy it . He that is born of God , shall overcome the World , the Devil and Sin ; for the seed of God remaineth in him . Let us endeavour to get our Minds enlightned with Divine Truth , clear and Practical Truth , let us earnestly endeavour after a true participation of the divine nature ; and then shall we find Hell and Death to slee alway before us . Let us not impute the fruits of our own sluggishness to the power of the Evil spirit without , or to God's neglecting of us : Say not , Who shall stand against those mighty Giants ? No ; arme thy self with the mind of Christ , a fixt resolution to serve the will and pleasure of the Almighty ; and then fear not what Sin and Hell can doe against thee . Open thy windows , thou Sluggard , and let in the beams of Divine light that are there waiting upon thee till thou awake out of thy Slothfulness ; then shalt thou find the shadows of the night dispell'd and scattered , and the warm beams of Light and Love enfolding of thee , which the higher they arise upon the Horizon of thy Soul , the more fully they will display their native strength and beauty upon thee , transforming thee more & more from darkness to light , from the similitude of Satan into a participation of the Divine image . The Devil is not to be kept off from us by setting any Spell about us , or driven away from us by any Magical charms . We need not goe and beat the air to drive away those Evil spirits from about us , as Herodotus reports the Caunians once to have beaten out the strange Gods from amongst them : but let us turn within our selves , and beat down that Pride and Passion , those Holds of Satan there , which are therefore strong , because we oppose them weakly . Sin is nothing else but a degeneration from true Goodness , conceived by a dark and cloudy Understanding , and brought forth by a corrupt Will ; it hath no consistency in it self , or foundation of its own to support it . What the Jews have observed of Errour is true of all Sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mendacium non habet pedes , it hath no feet , no Basis of its own to subsist and rest it self upon . Let us withdraw our Will and Affections from it , and it will soon fall into nothing . It was the fond Errour of the Manichees , That there was some solid Principium mali , which having an Eternal existence of its own , had also a mighty and uncontrollable power from within it self , whereby it could forcibly enter and penetrate into the Souls of men ; and seating it self there , by some hidden influences irresistablie incline and inforce them to evil : which Errour I wish were as well confuted by the lives and practices of men , as it hath been by the Writings both of Fathers and Philosophers . But it 's too apparent that men maintain that Lie by a compliance with the Diabolical powers : We ourselves uphold that kingdome of darkness , which else would tumble down and slide into that nothing from whence it came . All Truth and Goodness are of an Eternal nature , they are One , and Unchangeable , subsisting upon the strength of Omnipotency : But all Sin and Vice is our own creature ; we onely give life to them which indeed are our death , and would soon wither and fade away did we substract our concurrence from them . Secondly , We have a further Ground for our expectation of Victory in all contests with Sin and Satan , from the powerful assistance of God himself , who is never wanting to those that seek after him , and never fails those that engage in his quarrels . While we strive against Sin , we may safely expect that the Divinity it self will strive with us , and derive that strength and power into us that shall at last make us more then Conquerors . God hath not forsaken the earth : but as his . Almightyessence runs through all things , sustaining and upholding the frame of the whole Universe ; so more especially does it bear up in its Almighty armes those things that are more nearly related to himself , always cherishing them with his own Goodness . Wheresoever God beholds any breathings after himself , he gives life to them , as those which are his own breath in them . As he who projects wickedness , shall be sure to find Satan standing at his right hand ready to assist him in it : so he that pursues after God and Holiness , shall find God nearer to him then he is to himself , in the free and liberal communications of himself to him . He that goes out in God's battels , fighting under our Saviour's banner , may look upwards , and opening his eyes may see the mountains full of horses and chariots of fire round about him . God hath not so much delight in the death and destruction of men , as to see them strugling and contending for life , and himself stand by as a looker on . No , but with the most tender and fatherly compassions his bowels yern over them , and his Almighty arme is stretched forth for them ; and in his strength they shall prevail : they shall be born up , as upon Eagles wings ; they shall walk in the might of his strength who is able to save , and not faint . Where there is any serious and sober Resolution against Sin , any reall motion towards God , there is the blessing of Heaven in it ; he that planted it , will also water it , and make it to bud and blossome and bring forth fruit . Wherefore to shut up this Discourse by way of Application , Let us make use of this as a further Argument to enforce the Apostles Exhortation upon our selves , Be strong in the Lord and in the power of his might , and , as the Psalmist speaks of his Enemies , so let us say of our spiritual Enemies , They compass me about , they compass me in on every side ; but in the name of the Lord I will destroy them . Let us set our selves with all our might to mortify the old man , & to crucify all the affections of the Flesh : Let us lay aside every weight , and the sin which so easily besets us , and run with patience the race that is set before us ; Looking unto Jesus the author and finisher of our faith , who is set down at the right hand of the throne of God , as a great and mighty Conquerour , who will declare the perfection of his own power in our weakness , if we lay hold of his strength . Though we are not able to change our own natures , or to rise above the source of our Animall and Selfish Beings , by our own power ; yet let us endeavour to subdue all those External vices of Luxury and Wantonnesse , of Injustice , Revenge and the like ; let us withdraw the fewel of Pride , Malice , Vain-glory and whatsoever else holds us in captivity to Hell , and with confidence apply our selves to him who is an Almighty Saviour ; and when he joyns his Almighty strength with us , we need not fear any thing : He shall tread down Satan under our feet , and we shall one day tread upon the Lion and Adder , the young Lion and the Dragon shall we trample under our feet : we shall break the Serpent's head , though he may bruise our heel . Though God may suffer him so far to serve his own rage and the hellish malice of such as are in league with him , as to pull down with violence our earthly Tabernacles ; yet while we so suffer by him , we are conquerors over him . I should now conclude all , and leave you with this General application , but that the present Occasion hath drawn it down for me to a particular case . Did we not live in a world of professed wickedness , wherein so many mens Sins goe in open view before them to judgement , it might be thought needless to perswade men to resist the Devil , when he appears in his own colours to make merchandise of them , and comes in a formal way to bargain with them for their Souls ; that which humane nature ( however enthrall'd to Sin and Satan in a more mysterious way ) abhors , and none admit but those who are quite degenerated from humane kind . That which I shall further adde , shall be by way of Caution onely to suggest two things which are the forerunners to such Diabolical contracts , and put temptations into the hands of the Tempter . 1. Those Hellish passions of Malice , Envy and Revenge , which are the black Form and Image of the Devil himself ; these when they are once ripened , fit men for the most Formal converse with the Devil that may be : That nature cannot easily abhorr him , which is so perfectly conformed to him . 2ly . The use of any Arts , Rites or Ceremonies not understood , of which we can give no Rational or Divine account ; this indeed is nothing else but a kind of Magick which the Devil himself owns , and gives life to , though he may not be corporeally present , or require presently any further Covenant from the users of them . The Devil no question is present to all his own Rites and Ceremonies , though men discern him not ; and may upon the use of them secretly produce those Effects which may gain credit to them . Among these Rites we may reckon Insignificant forms of words , with their several modes and manner of pronunciation , Astrelogical arts , and whatsoever else pretends to any strange Effects which we cannot with good reason either ascribe to God or Nature . As God will onely be convers'd withall in a way of Light and Understanding ; so the Devil loves to be convers'd with in a way of Darkness and Obscurity . The End. A SERMON PREACHED AT THE FUNERAL OF Mr JOHN SMITH late Fellow of Queens College in Cambridge , who departed this life Aug. 7. 1652. And lyes interred in the Chappel of the same College . WITH A SHORT ACCOUNT of his Life and Death . BY SIMON PATRICK , then Fellow of Queens College . Prov. 10. 7. The memory of the Just is blessed . 2 KINGS , 2. 12. And Elisha saw it , and he cryed , My Father , My Father , the Chariot of Israel , and the Horsemen thereof . WHen I saw the blessed Spirit of our Brother , shall I say ? or , our Father , making hast out of that Body which lyes before us , these words which I have now read came into my Mind : And methought I saw the good Genius of this place , which inspired us with so much sense of Learning and Goodness , taking its flight and leaving this lower world : At whom my Soul catch'd , as I fansied Elisha to have done at Elijah , and I cryed out , O my Father , My Father , &c. Desirous I was ( me-thought ) that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might have been a little while deferr'd ; that I might have stai'd the wheels of that Triumphant chariot wherein he seemed to be carried ; that we might have kept him a little longer in this world , till by his holy breathings into our Souls , and the Grace of God , we had been all made meet to have some share in that inheritance of the Saints in light : and so he might have gone to Heaven with his Train , taking all his Friends along with him as Attendants to that Glory and Honour wherewith I make no doubt he is crowned . It grieved me in my thoughts that there should be so many Orphans left without a Father , a Society left naked without one of her best Guardians and Chieftains , her very Chariot and Horsemen ; unto whose instruction and brave conduct not a few of us will acknowledge that they owe much of their skill and abilities . For I do not fear to say , as Antoninus doth of the Best man , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Priest or Minister of God's who was very subservient to him in his great work . If he was not a Prophet like Elijah , yet I am sure he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Gr. Nazianzen I think speaks of S. Basil ) an Interpreter of the Spirit , and very well acquainted with his mind ; a man sent down from heaven for our good , and is now gone thither from whence he came , leaving us behind him here , a company of poor Fatherless children , the Sons of this Prophet , weeping and crying out , O my Father , my Father , the Chariot of Israel , and the Horsemen thereof . Which sad note would have been most fitly sung just at the Ascension of his holy Soul : yet give me leave to descant a while upon it , now that we are come to inter his Body , which was the dark Shadow where that admirable and illustrious Learning , Wisdome and Godliness , walk'd up and down and shone through upon the world . You will easily see at the first glance that Something will here offer it self to be said of Elijah , and Something of Elisha : Of Elijah , in that he is called Father , the Chariot and Horsemen of Israel ; of Elisha , in that he applies this relation to himself , saying , My Father , My Father . Concerning Elijah we may observe First , His Superiority , Eminency , and Dignity . Secondly , His singular Care which he took of others . Thirdly , His great Usefulness , or the Benefit which his Country enjoyed by him . Concerning Elisha we may observe the Expression of Three things likewise ; First , Of his great Affection and Love. Secondly , Of the Sense he felt of his loss . Thirdly , Of that Honour which he gave him , or that Respect and Regard which he had unto him . I shall speak a little of all these , and then parallel our Case as well as I can to Both. 1. Observe Elijah's Eminency , Superiority , Dignity and Worth ; which is both signified in the word Father , and also in the other Expressions , the Chariot , and Horsemen of Israel . The Talmudists say of the word Abba , which is near of kin as can be to this in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Abba is a word of honour and glory , even as Rabbi : whence the Latine Abbas , and our English Abbot , have been derived to denote the greatest person in a Society . And therefore whom he here calls Father , is called verse 3 and 5. Master or Lord , Know'st thou not that Jehovah will take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Lord , or Master , from thee today ? Elijah was the Head in the Body of the Prophets , the Dux gregis , a main leading man among the rest . And this was by reason of his Wisdome , Experience and gray-headed Understanding , expressed in the word Father . He was a Sage and grave person , such an Head as was full of Prudence , Skill & Advice , wherein were molded many sober and wise Resolutions , many weighty and mature Determinations , profound and deep Notions , holy and pious Counsels for the teaching of rawer and greener heads . He was one that did imitate God the Father of all , and in some sort represent him here below , being an Oracle among men . And such Instruments God hath alwaies in the world , Men of greater height and stature then others , whom he sets up as torches on an hill to give light to all the Regions round about ; Men of publick and universal influence , like the Sun it self which illuminates all and is not sparing of its beams ; Men whose Souls come into the world ( as the Chaldee Oracle speaks ) — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clothed with a great deal of Mind , more impregnated then others with Divine notions , and having more teeming Wombs to inrich the world with the fruit of them : Men of wide and capacious Souls that can grasp much ; and of inlarged , open Hearts , to give forth that freely unto men which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fatherly Mind ( as the same Oracle calls God ) hath given unto them ; that so in some sort they may become Fathers in the world in subordination to God. The Sun of Righteousness Jesus Christ is described with seven stars in his right hand , Revelat. 1. which were the Angels of the Churches ; Men ( its like ) who were adorn'd and beautified with more then ordinary brightness of Mind and Understanding , and did sparkle with more then common heat of Love and Piety , and did shine as Lights in the world in the midst of a crooked and perverse generation . Elijah was such an one ; and so was the other Elias , John the Baptist , a burning and a shining light ; and so also shall we find our Father that is deceased to have been . 2. Take notice of the Care which Elijah took of Elisha , and that first as a Master of his Scholar , and secondly as a Father of his Son , or if you will have both in one , as a Fatherly Master . Elisha calls him by this name of Father , because he was his Scholar ; and they used commonly to give this title to their Masters or Teachers : whence Pirke Avoth among the Jews , Capitula Patrum , is a Book that contains the wise Sayings & Apophthegms of their Doctors . And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the New Testament , that which is received by Tradition from their Fathers , signifies nothing else but what their Doctors and learned men in the Law delivered to them ; and therefore they are sometimes called the Traditions of the Elders . Jubal is called the Father of such as handle the Harp , Gen. 4. 21. which signifies the same with that which is said of his Brother , verse 22. He was an Instructer of artificers in brass and Iron . And hence Solomon saith so often , My Son , hear the instruction of a Father . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Father , my Father , in the Text is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Master , my Master . Elijah taught and instructed him out of the Law , but with such a care and Fatherly affection , that Elisha was truly his Son as well as his Scholar , one whom he loved and tendered , whom he wrap'd as a child in his Mantle when he was following the plough , whom he begot into another shape and made another man , in whose heart he sowed the seeds of true righteousness and godliness , that he might doe more good in the world . For what God doth by Men , that they many times are said to doe . Hence the Apostles call Christians their little children , and dear children , whom they had travailed in birth withall , till Christ was formed in them . They lay in the Apostles wombs , & they brought them forth Christians , and so were truly their Spiritual Fathers . And we may still see such noble Souls which God continues amongst men , whose mouths ( as Solomon saies ) are as a well of life , whose lips feed many , and whose tongues are as choice Silver : Men that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Fathers , and will embrace every body as a Son , so they be but willing to be taught ; that have the whole World for their School , and are instilling wholesom notions and rectified apprehensions into mens Minds , and implanting the Truth which is after Godliness in their hearts : Men that in all meekness , tenderness and Fatherly affection reprove those that oppose themselves ; that endeavour to bring them into their wombs , that ( if it be possible ) they may beget the life of God and of his Son Christ in their Souls : Men who cherish and foster the least gasping , panting life that is in any Soul ; who endeavour to free this life from any obstructions that dull and oppress it : and so in every sense prove themselves to be the true Fathers of the Church , Common Fathers ( as before I expressed it ) neither bound up in themselves , nor addicted to any particular Sect , but minding the good of all : Who think that they were not born for themselves , nor to be linked to this or that Body or party of men ; but are to be perfect as their heavenly Father is perfect , who doth good to all , even to the evil and unthankful . A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural affection there is in them , which makes them think that every mans childe is their own ; and if they could hatch any heavenly life in them , they would willingly cover them under their wings . Such a person was S. Paul , who went through fire and water , had a pilgrimage through this world upon nothing but briers and thorns , out of his great love that he bare to men : The care of all the Churches lay upon him ; and no man could be weak , but he was weak also ; no man was offended , but he burned , it put him in a kind of fever : and all this was easie to him , because he had the bowels of a Father . Such another was S. John , who hath every where in his mouth , My little children . A good old Father he was who breathed forth nothing but Love to man. And it need be no offence , if I add there was a Socrates in Athens ; who had so much of this kind of Spirit in him , that he stiled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Servant of love , and professed that he knew nothing but how to love . He would often acknowledge himself to be an Ignoramus in all those things whereinto their wise men used to enquire , and that he could say nothing in those Controversies that were agitated about the Gods and such like , ( as Max. Tyrius expresly tells us ) but he durst not deny himself to have skill in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Art of love , wherein he was continually busied and imploied ; instructing of their Youth , amending of their Manners and making them truely vertuous ; which thing the ungrateful wretches of the City called corrupting of their children . And truly it is very often the Lot of these Fathers , which I am speaking of , who nourish up Youth in true piety and vertue , to be esteemed by many the corrupters of the fountain , Pestes rather then Patres of the places where they live . But they fare no worse then Elijah did , who was accounted the Troubler of Israel , though he was the Chariot and Horsemen thereof ; a man so useful , that they could not tell how to want him , though they knew not how to value him . And that is the third thing to which I am to proceed : Only let me intreat you that you would think within yourselves in my passage , Such an one was the party deceased . 3. We have here observable the Usefulness of Elijah ; he was not only a Father , but the Chariot and Horsemen of Israel , the Security and Safeguard of the place where he was . He calls him by this name in an allusion to the Chariot wherein he was fetched to heaven , and would express by this form of speech the good service he did for Israel . He was in stead of an Army to them ; like David , worth ten thousand of the people . He alone was able to fight with all their enemies , and by his force to break all their Legions in pieces . And indeed all Good men , especially men of extraordinary Wisdome and Godliness ( such as I have been speaking of ) are the Guard and Defence of the towns where they reside , yea of the Country whereof they are Members . They are the Tutelar Angels of a Nation , men that can doe more by their prayers and tears , their vertuous and holy actions , then an host of men , wherein none is of less valour then Samson or the fam'd Hercules and Achilles . How had it been with Israel , had it not been for Moses , the meekest man on earth , and yet terrible as an army with banners ? And in what a case had Samaria often been , if it had not been for this Elisha the son of Elijah , who was encompassed about with Chariots and horses of fire to fight at his command ? What if I say of such men in the Platonists phrase , That they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Keepers of the world , that preserve it from being made like to Sodom and Gomorrah ? And if there had been but Ten of these holy Champions there , they had shielded their heads from the arrows of the Almighty , and kept the showers of fire and brimstone from raining upon them Good men are the Life-guard of the World , next to God and good Angels they are the Walls and Bulwarks of a nation ; for by their strength they have power with God , as it is said of Jacob. And so the Chaldee Paraphrast reads these words of my Text , Thou wast better to Israel by thy prayers then Chariot and Horsemen . They are the Glory of the world , and without them it would be but a rude rabble , a Beast with many heads and no brains , a mere Chaos and Confusion . And it is by reason of them that it doth not run into such disorder as a company of Children would doe without their Father , or as a multitude of mad Souldiers without their skilful Leader and Commander . And so I have briefly set before you what Elijah was , what those who are Eminent for Godliness are , what every good man ought in some measure to be , and what you shall shortly hear our deceased Father was in an high degree : Men of worth and great renown , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in a good sense ) men of Name , men that may be taken notice of in the world , that shine by their Wisdome , Justice and Goodness , that chear the world by their Love and Fatherly care of all , that heartily endeavour to doe good , and would not for a world see men perish if they can help it ; in a word , men that are as the Soul of the world , without whom it would be a stinking and unsufferable place . 2. Now let us look a while upon Elisha , and see what he thought of such a man. And 1. We meet with his great Affections expressed in the very Form of the Words , My Father , my Father . Methinks I feel within my self with what pure , dear and ardent love he spake these words ; what a glowing fire there was in his breast when he thought of his spiritual Father . He burnt in love to him , as if some spark had fallen from Elijah's fiery Chariot into his Heart : He was all in a desire , as if the Angels that fetcht his Father , had lent him a waft of their wings , whereby he strove to fly with him to Heaven . There is not a child that can cry more after the breasts that give it suck and the arms of her that carried it in her wombe , then he calls and cries after his Father , O my Father , my Father ! where shall I find my Father ? what will become of me without my Father ? A tender love and kindness there is to be in our Hearts to all men of what nature or nation soever ; no man ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of himself , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of mankind : Yet a more singular cleaving of Souls there should be to those that are good ; but the most unspeakable and greatest adhaesion and union to those by whom we have profited in Wisdome and Godliness , and whose lips have dropped the words of life into our Minds . For , as Solomon hath it , There is Gold , and a multitude of rubies ; but the lips of knowledge are a pretious Jewel . We should stand affected to them as the Galatians to S. Paul , who would have pull'd out their very eyes , and given them unto him . They ought to be to us oculis chariores , ( as the ordinary phrase is ) dearer then our eyes : by which speech God expresses his extraordinary love to his people Israel , saying that he kept them as the apple of his eye . And indeed it can scarce be otherwise but that there should be an unknown love between such persons , there being such a secret fascination in frequent converse and familiarity , as entices a mans Soul and Heart out of himself . Those Precepts which we imbibe from anothers mouth , naturally call forth a strong affection to flow from us to him ; and he who inflames our Souls with love to God , will certainly enkindle a subordinate love within us to himself . The words of Wisdome smite an ingenuous Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with a dart ( if I may use Greg. Thaumaturgus his expression concerning Origen's Discourses ) and cannot but wound it both with a love to Wisdom & him that shoots those piercing arrows into its Heart . They bind a tractable Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it werein indissoluble necessities , so that it cannot but love those words & kiss the mouth also from whence they flow unto it A teachable Mind will hang about a wise mans neck , and thereby they come to cleave and cling as fast together as the Soul of Jonathan did unto the Soul of David . So the aforesaid Gregory speaks of himself and Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. This David ( meaning Origen ) hath intangled and bound up my Soul in such necessary fetters of Love , he hath so tyed and even knit me to him , that if I would be disengaged , I cannot quit my self . No , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though we depart out of this world , our love cannot die ; for I love him even as my own Soul ; and so my affection must remain for ever . The words of the wise ( saith Solomon ) are as goads , and as nails fastned by the Masters of the Assemblies , Eccles. 12. 11. If a Master fix his Doctrine in his Scholars mind , he nailes himself likewise with the same stroke quasi trabali clavo , by a pin as strong as a beam , to his Scholars heart : They mingle Souls as they doe Notions , and mutually pass into each other . 2. We have here likewise the Sense which Elisha had of his great loss . For these Words are Expressions of Sorrow and Lamentation , as appears by the words following , And he took hold of his own clothes , and rent them in pieces : and also from chap. 13. 14. where we find Joash weeping over this Elisha , and saying these very words of my Text , O my Father , my Father , the chariot of Israel , and the Horsemen thereof . And methinks I see Elisha himself here bedewing his cheeks with tears , and hear these words sob'd and sighed out of his Heart , having lost his dear Father , one that took such special care of him whilst he was in the world . Methinks I see his Heart rent as well as his Garments , and there I see Elijah graven in letters as great as was his Love. How could he look on himself and not lament to think that he had lost his Head ? how could he behold Israel unguarded , and not throw off his own clothes as a token of his Sorrow ? It is said of Jehoiakim Jer. 22. 18. That they shall not lament for him , saying , Ah my Brother , or ah my Sister ; they shall not lament for him , saying , Ah Lord , or ah his Glory : which both shews that this is a Form of speech to denote sorrow ; and that it is an Honour wicked men shall want , that none shall bemoan their Departure . But the Just shall be had in everlasting remembrance , they shall die desired ; and those who can value them , will not let them pass away in silence and with dry eyes . No Tears are spent so well as for the want of God and a good Friend , or a Good man , especially such a one as i before described . And indeed who can think of his gracious lipps , his profitable and delightful converse , his cordial love , without a sigh and a tear , without saying , Ah my Father , Ah his Glory ? No man will be sooner miss'd then such an one as he : Ten thousand others may steal out of the world , and no body scarce mind or inquire after them ; but let Elijah goe away , and you shall have fifty men goe three days to seek him , that if it be possible they may enjoy his company a while longer . We find that Jesus himself wept for his friend Lazarus Joh. 11. 35. at which the Jews said , Behold how he loved him . Two Souls joined together in cordial love cannot part without a groan , especially a Son and his Father , a Scholar and his Master . The Child cannot hold it self from crying when it wants the Breast that used to feed it ; nor can a Soul thirsty of knowledg but be pained , when the Fountain is stop'd that used to quench it . There are not so many of these men in the world but their loss will be as soon felt as the want of a stake in a rotten hedg , or of a Buttress against a bowing wall . He who knows one to have been a Light in the world and a Lamp unto him , will surely be melancholy and sad , when he sees that Light goe out and himself left in the dark , without that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those chearful and beloved beams which used to shine upon him , to illuminate and warm his Soul with a true knowledg and love of all real goodness . 3. We may further take notice of the Honourable thoughts he had of Elijah , of the Reverence , Worship and Respect which he gave unto him . For so we may look upon these Words as an Expression of the high Esteem he had of him , and Regard he bare to him , even after he was gone from this Earth , and could do no more kindnesses for him . Elisha , who had been a minister to him when he was below , and used to powre water upon his hands , could not but have very reverend thoughts toward him now that the Angels came to wait upon him , and in Flames of fire to carry him up above . He could not but honour him as his Elder and Father , as his Leader and Commander , as the General of the Sons of the Prophets , as the very Host and Army of Israel . And indeed the Souls of those men that are as full of God as the name of Elijah is ( which includes Two , if not Three , of the Divine names in it ) cannot but draw our eyes toward them ; but then they so dazzle us with their lustre and brightness , they strike us into such amazement at their Perfections , that the weakness of mans nature hath been apt to give no less then Divine veneration to such persons . It had not been lawful I know to have worshipped Elijah , though he had been an Angel ; but yet methinks I see Elisha bowing down with some respect to the very Mantle which fel from his Master , and taking it up as a precious Relique of so holy a man. And I could very well pass some Civility upon the Gown in which this Holy man departed used for to walk , out of the great honour which I bear to him . There was so much of Divinity enshrined in this Excellent man's Soul , that it made every thing about him to have a kind of Sacredness in it , and will make his name to be alwaies as a sweet odour unto us . Though we may not extoll it with Divine praises , yet let it never be mentioned by us without the addition of the Hebrew manner of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His memory is blessed , or of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That most Blessed man. AND so I am fallen unawares in my Meditations upon the Application of what hath been said to Him that is deceased and to our own selves . Some perhaps will be angry that I should goe about to compare him with Elijah , the Man of God ; but I have an Apology ready at hand : They will give me leave I hope to doe the same that Greg. Nyssen doth , who in his Oration at the Funeral of his brother Basil , compares him not only with Elias , but with John the Baptist , the second Elias , and with S. Paul himself , saying that one should not erre if he should affirm that there was in him and in S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same measure of divine love . Suffer me then to use some of his words concerning him of whom we are now to speak . None will require of humane nature to imitate Elijah in his shutting and opening of heaven , in his fasting so many daies , and going up to God in a fiery chariot ; but in other things we will be bold to compare him with that great man , in his zealous faith , in his Cordial love to God , in his earnest desire and thirst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as he speaks ) after that which truly is , in an exact and exquisite life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a Conversation so studied that it was in all things consonant with it self , in most unaffected gravity , wonderful simplicity , and a countenance proportionable to the vigour and strength of his Soul , or , in his own words , he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a look that was not one key below his intent and eager and sprightly Mind . If you look upon his care of those things that were hoped for , and neglect of these things that are seen , on his equal love to poor and rich ; in these & such like things He imitated the Wonders of Elijah . But if any man will needs urge us to strain a little higher , and compare something in him to his fasting fourty daies ; then what say you to an every-days temperance ? And if there must be something answerable to his going up to Heaven in a fiery Chariot ; then look upon the other way of ascending thither , which is the best , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an high transcendent conversation in this world , whereby he made a Chariot of his Vertues that he might ascend up unto God. But that I may proceed in this Argument according to our former Method , 1. Let us first look upon him in his Eminency , Dignity and Worth. A very glorious Star he was , & shone brighter in our eyes then any that he ever look'd upon when he took his view of the heavenly Bodies : and now he shines as the brightness of the Firmament , and as the Stars for ever and ever , being wise and having turned many ( I believe ) unto Righteousness . I shall speak nothing of his Earthly parentage save only this , That herein he was like to John the Baptist , the last Elias , in that he was born after his Parents had been long childless and were grown aged . Some have observed that such have proved very famous ; for they seem to be sent on purpose by God into the world to doe good , and to be scarce begotten by their Parents . Such are something like Isaac , who had a great blessing in him , and seem to be intended by God for some great service and work in the world . But let us look only at his Heavenly descent , and see how he was allied to God himself ; for , as the Poet saies of Aeneas , — Contingit sanguine Coelum . I may say of him as Nazianzen saies of his Sister , His Country was Heaven , his Town or City was the Jerusalem which is above , his fellow-Citizens were the Saints , his Nobility was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the retaining of the Divine impressions and stamps upon his Soul , and being like to God the Archetype and First pattern of all Goodness . And indeed the preserving of the Heavenly Symbols that are in our Souls , and especially the purging and scowring of them from the corruption of Nature , he often spake of ; and his endeavour was that the Divine image might be fairly reflected in him , and that it might shine brightly in the face of others . If I should speak much of the Vastness of his Learning ( a thing not to be passed by , ) it would seem to say that I knew all he was ; which I am not so arrogant as to assume unto my self : This I will say , That he could doe what he would . He had such a huge , wide capacity of Soul , such a sharp and piercing Understanding , such a deep reaching Mind , that he set himself about nothing but he soon grasped it and made himself a full possessour of it . And if we consider his great Industry and indefatigable pains , his Herculean labours day and night from his * First coming to the University till the time of his long sickness , joined with his large Parts , & his frequent Meditation , Contemplation and Abstraction of his Mind from Sensible things ; it must needs be concluded that he was a Comprehensour of more then I can say or think of ; & if I could , it would be too tedious to give you an account of all . There is a Discourse which Charidemus ( in Dion Chrysostome ) makes to his Friends a little before his death , How that this world is God's house , wherein a gallant sumptuous Feast is prepared , and all men are his Guests : and how that there are two waiters at the Table which fill out the wine to them that call for it ; the one a Man , the other a Woman ; the one call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mind , from whose hand all Wise men drink , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intemperance , who fills the cups of the lovers of this world . In this House our beloved Friend deceased staid between four and five and thirty years , and I am sure drank most large draughts from the hand of the former ; for he was a Man , he was a Mind , he had nothing of that Woman in him , and never in the least was known to sipp of her cups . He was a most laborious searcher after Wisdom , and never gave his Flesh the leisure to please it self in those entertainments : and therefore we may be confident with that Charidemus , that God hath taken him to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Friend and Companion , to drink of the rivers of his pleasure . In a word , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Eunapius speaks of Longinus , A living Library , better then that which he hath given to our College , and a walking Study , that carried his Learning about with him . I never got so much good among all my Books by a whole days plodding in a Study , as by an Houres discourse I have got with him . For he was not a Library lock'd up , nor a Book clasped , but stood open for any to converse withall that had a mind to learn. Yea he was a Fountain running over , labouring to doe good to those who perhaps had no mind to receive it . None more free and communicative then he was to such as desired to discourse with him ; nor would he grudge to be taken off from his studies upon such an occasion . It may be truely said of him , That a man might alwaies come Better from him ; and his mouth could drop Sentences as easily as an ordinary man's could speak Sense . And he was no less happy in expressing his Mind , then in conceiving ; wherein he seems to have excelled the famous Philosopher Plotin , of whom Porphyry tells us , that he was something careless of his words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was wholy taken up into his Mind . He of whom we now speak had such a copia verborum , a plenty of words , and those so full , pregnant and significant , join'd with such an active Phansy , as is very rarely to be found in the company of such a deep Understanding and Judgment as dwelt in him . I have done with his Learning , when I have told you , That as he look'd upon Honours , Riches , and the eagerly-pursued things of this world , as Vanities ; so did he look upon this also as a piece , though a more excellent piece , of Vanity ( as he was wont to phrase it ) if compared with the higher and more divine accomplishments of the Soul. For he did not care to value himself by any of those things which were of a perishing nature , which should fail and cease and vanish away , but only by those things which were more solid and substantial , of a Divine and Immortal nature , which he might carry out of the world with him ; to which my Discourse shall not be long before it descend . He was of very singular Wisdom and great Prudence , of admirable skill and readiness in the managery of affairs , which I make an account is an Imitation of that Providence of God that governs the World. His Learning was so concocted , that it lay not as an Idle notion in his Head , but made him fit for any imploiment . He was very full and clear in all his Resolutions at any debates , a most wise Counseller in any difficulties and streights , dextrous in untying any knot , of great judgment in satisfying any scruple or doubt even in matters of Religion . He was one that soon saw into the depth of any business that was before him , and look'd it quite through ; that would presently turn it over and over in his Mind and see it on all sides ; and he understood things so well at the First sight , that he did not often need any second thoughts , but usually stood to the present resolution and determination of his Mind . And adde to this his known Integrity , Uprightness and Faithfulness ; his strong and lively , his waking and truly-tender Conscience , which joined with the former things I spoke of made him more then a Man , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as men now goe . He was ( as one of the Ancients speaks ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Exemplar of true Christian Philosophy and Vertue , and as it were the spiritual Rule , Line and Square thereof : of so poized and even a life , that by his Wisdom and Conscience ( were it not that every man should know for himself ) one might live almost at a venture , walking blindfold through the world , and not miscarry . He had incorporated , shall I say , or insoul'd all Principles of Justice and Righteousness , and made them one with himself . So that I may say of him in Antoninus his phrase , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dip'd into Justice as it were over head and eares ; he had not a slight superficial tincture , but was dyed and coloured quite through with it ; so that wheresoever he had a Soul , there was Justice and Righteousness . They who knew him , very well know the truth of all this . And I am perswaded he did as heartily and cordially , as eagerly and earnestly doe what appeared to be Just and Right , without any Self-respect or particular reflections , as any man living . Methinks I see how earnest he would be in a good matter which appeared to be Reasonable and Just , as though Justice her self had been in him , looking out at his Eyes , and speaking at his Mouth . It was a Vertue indeed that he had a great affection unto , and which he was very zealous to maintain ; in whose quarrel he was in danger to be angry , and sometimes to break forth into a short passion . But he was alwaies very urgent upon us that by the Grace of God and the help of the mighty Spirit of Jesus Christ working in us , we would endeavour to purge out the corruption of our Natures , and to crucifie the Flesh with all the affections and lusts thereof : yea to subdue as much as it is possible even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Souls , those first motions that are without our consent , and to labour after Purity of heart , that so we might see God. For his endeavour was not only to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of the pollutions of the world through lust , but , as Plotin speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to come to the true likeness of God and his Son , or , in the Apostles language , to be partaker of the Divine nature . And here now what words shall I use ? What shall I say of his Love ? None that knew him well , but might see in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Nazianzen I think speaks ) Love bubling and springing up in his Soul , and flowing out to all ; and that Love unfained , without guile , hypocrisie or dissimulation . I cannot tell you how his Soul was Universaliz'd , how tenderly he embraced all God's creatures in his arms , more especially Men , and principally those in whom he beheld the Image of his heavenly Father . There one might have seen running 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he would ever have emptied his Soul into theirs . Let any that were throughly acquainted with him say if I lie . And truly my Happiness is that I have such a subject to exercise my young and weak Oratory upon , as will admit of little Hyperbole . His Patience was no less admirable then his Love , under a lingering and tedious disease , wherein he never murmured nor complained , but rested quietly satisfied in the Infinite Unbounded Goodness and Tenderness of his Father , and the Commiserations of Jesus Christ our merciful High Priest who can be touched with a feeling of our infirmities . He still resolved with Job , Though he kill me , yet will I trust in him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Nazianzen in an Epistle to Philagrius , O bravely done most noble Soul , who canst play the Philosopher , the Christian , in thy sickness and sufferings ; who canst not only talk but doe , not only doe but suffer ! And he told me in his sickness that he hoped he had learned that for which God sent it , and that he thought God kept him so long in such a case , under such burdens and pressures , that Patience might have its perfect work in him . His sickness undoubtedly was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Nazianzen speaks ) a learned disease and full of true Philosophy , which taught him more of real Christianity , and made his Soul of a more strong , able , Athletick habit and temper . For , as S. James saith , if Patience have its perfect work , then is a Soul perfect and entire , wanting nothing . And really in his Sickness he shewed what Christianity and True Religion is able to doe ; what Might , Power and Virtue there is in it to bear up a Soul under the greatest loads ; and that he could through Christ strengthening him doe all that which he so admirably discoursed of in his life . But for his Humility , it was that which was most apparent and conspicuous . You might have beheld in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the same Father speaks ) true humility in a most eminent degree , and the more eminent , considering how much there was within him which would have swelled and puffed up another . But from his first admission into the Universitie ( as I am informed by those that knew him ) he sought not great things for himself , but was contented in the condition wherein he was . He made not hast to rise and climb , as youths are apt to doe ( which we in these late times too much experience , wherein Youths scarce fledg'd have soared to the highest preferments ) but proceeded leisurely by orderly steps not to what he could get , but to what he was fit to undertake . He stai'd God's time of advancement , with all industry and pains following his studies ; as if he rather desired to deserve honour , then to be honoured . He shook off all Idleness and Sloth , the bane of youth , and so had the Blessing of God upon his endeavours , who gave him great encouragement from divers persons of worth , and at last brought him unto this place . And I challenge any one that is impartial to say , if since he came hither , they ever beheld in him any Pride , Vain-glory , Boasting , Self-conceit , Desire of honour and being famous in the world . No , there is not the man living that had the eyes ever to discern any thing of this swoln nature : but on the contrary it was easie to take notice of most profound Humility and Lowliness of mind , which made him a true Disciple of Jesus Christ , who took upon him the form of a servant , and made himself of no reputation . And I dare say our dear friend was as true , as humble a servant ( without any complement ) to the good of Mankind , as any person that this day lives . This was his designe in his studies , and if it had pleased the Lord of life to have prolonged his daies , it would have been more of his work : For he was resolved ( as he once told me ) very much to lay aside other studies , and to travel in the salvation of mens Souls , after whose good he most ardently thirsted . Shall I add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Apostle speaks ) above , or unto all these , his Faith ; I say , his true , lively and working Faith , his simple , plain-hearted , naked Faith in Christ ? It is likely that it did not busie it self about many fine Notions , Subtilties and Curiosities , or believing whole Volumes ; but be sure it was that which was firmly set and fixed in the Mercy and Goodness of God through Christ ; that also which brought down Christ into his Soul ; which draw'd down Heaven into his Heart ; which suck'd in life and strength continually from our Saviour ; which made him hearty , serious and constant in all those forenamed Christian Vertues . His Faith was not without a Soul ; but what Isidore saith of Faith and Works , held true of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , His Faith was animated , quickned and actuated by these . It made him God-like , and he lived by Faith in the Son of God ; by it he came to be truly partaker of the Righteousness of Christ , and had it wrought and formed in his very Soul. For this indeed was the End of his life , the main design which he carried on , that he might become like to God. So that if one should have asked him that Question in Antoninus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what is thy art and profession , thy business and imploiment ? He would not have answered , To be a great Philosopher , Mathematician , Historian or Hebrician , ( all which he was in great eminency ) To be a Physitian , Lawyer , General Linguist ; which Names and many more his General skill deserved : But he would have answered , as he doth there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my Art is to be Good ; To be a true Divine is my care and business , or , in the Christian phrase , To be holy as God is holy , to be perfect as my heavenly Father is perfect . All that remember the serious behaviour and weightie expressions he used in his Prayers , cannot but call to mind how much his Heart was set upon the attainment of this true Goodness . I have transgressed too much my bounds , now it is so late ; and trespassed perhaps too much upon your patience : Yet I hope I should not weary you , if I should discourse upon his Ingenuity , his Courtesie , his Gentleness and Sweetness , with many other things of the like nature . And let me say thus much , that he was far from that Spirit of devouting zeal that now too much rages . He would rather have been consumed in the service of men , then have called for fire down from heaven , as Elijah did , to consume them . And therefore though Elijah excelled him in this , that he ascended up to Heaven in a fiery chariot ; yet herein I may say he was above the spirit of Elijah , that he called for no fire to descend from heaven upon men , but the fire of Divine love that might burn up all their Hatreds , Roughness and Cruelty to each other . But as for Benignity of Mind and Christian kindness , every body that knew him will remember that he ever had their names in his mouth , and I assure them they were no less in his heart and life ; as knowing that without these Truth it self is in a faction , and Christ is drawn into a party . And this Graciousness of Spirit was the more remarkable in him , because he was of a temper naturally Hot and Cholerick , as the greatest Minds most commonly are . He was wiser then to let any Anger rest in his bosom ; much less did he suffer it to burn and boil til it was turned into gall and bitterness ; and least of all would he endure that any Passion should lodge in him , till it was become a cankered Malice and black Hatred , which men in these days can scarce hide , but let it appear in their countenance and in their carriage towards others . If he was at any time moved unto Anger , it was but a sudden flushing in his face , and it did as soon vanish as arise ; and it used to arise upon no such occasions as I now speak of . No , whensoever he look'd upon the fierce and consuming Fires that were in mens Souls , it made him sad , not angry ; and it was his constant endeavour to inspire mens Souls with more benigne and kindly heats , that they might warm but not scorch their Brethren . And from this Spirit , together with the rest of Christian Graces that were in him , there did result a great Serenity , Quiet and Tranquillity in his Soul , which dwelt so much above , that it was not shaken with any of those Tempests and Storms which use to unsettle more low and abject Minds . He lived in a continued sweet enjoyment of God , and so was not disquieted with scruples or doubts of his Salvation . There was alwaies discernable in him a chearful sense of God's goodness , which ceased not in the time of sickness . But we most longed for to see the motions of his Soul , when he drew near to the Centre of his rest . He that had such a constant feeling of God within him , we might conclude would have the most strong and powerful sense when he came nearer to a close conjunction with him . But God was pleased to deny this to us , and by a Lethargick distemper which seized on his Spirits , he passed the six last daies of his life ( if I may call it a life ) in a kind of Sleep , and without taking much notice of any thing he slept in the Lord. And now have I not described a Person of Worth and Eminency ? Have we not reason to be so sad , as you see our Faces tell you that we are ? But alas ! half of that is not told you which your Eyes might have seen , had you been acquainted with him . I want thoughts and Words to make a lively pourtraiture of him : my young Experience hath not yet seen to the height or the depth of these things which I have here given you a rude draught of ; and so my Conceipts and Expressions must needs fall far below that excellent degree of beauty wherein they dwelt in him . Let it suffice therefore to say ( that I may keep to the word in the Text ) That he was truly a Father , that he wanted Ages only to make him Reverend ; and that if he had lived many Generations ago , & left us the children of his Mind to posterity , he might by this time have been numbred among the Fathers of the Church . I have almost prevented my self already in the Two latter Particulars , His singular Care , and his great Usefulness ; both which must needs be concluded from the former : His Care I say of others as a Tutor , his Usefullness as a Fellow of this now mournful Society . Let me speak a word or two of either . 2. All his Pupils ( who are now truly Pupilli , Fatherless children ) began to know in his sickness what it was to have and to want a loving Father , a faithful Tutor ; and now they will know it more fully . He was one that did so constantly mind their good , that instilled such excellent pious Notions into their Minds , & gave such light in everything a man could desire to know ; that I could have been content , though in this gown , to have been his Pupil . His Life taught them continual lessons of Justice , Temperance , Prudence , Fortitude and Masculine vertue ; and above all he taught them true Dependance upon God , and reference of themselves and all their Studies unto him ; with true Faith in , and Imitation of , our Lord and Saviour Jesus Christ : for which end he often expounded to them out of the Holy Scriptures . And for Humane learning , the many good Scholars that came from under his hand do witness how dextrous he was at the training up of Youth in all good Literature . Porphyry tells us of Plotin , that he was such a carefull person , that sundry Noble men and women with divers others , when they died , committed both their sons and daughters to his Tuition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as unto some Tutelar Angel , or a sacred and divine Guardian . Truly those that come hither , are in a manner without Father and Mother ; but they could not be committed to a more loving Tutor , a more holy and faithful Guardian , that would bring them up in all true Learning and Piety . If any think that he was too severe , let me tell them that they are such as find fault with the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he looks not like an Ape , but with a stern , royal and Kingly countenance . He both look'd and spake like a man that had drunk into his Soul such solid , high and generous Principles , as few men are acquainted with , which made him very zealous not only for Righteousness , Integrity and Holiness , but for a Decorum in all things . He had a great regard for all those things which are mentioned by the Apostle , Philip. 4. 8. for whatsoever things were true , honest , ( or rather , comely and grave , seemly and venerable , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie ) for all that was just , pure , lovely , of good fame and report ; if there was any praise , or any vertue , he was most earnest and forward in its behalf . 3. And now what his Usefulness was , and the Benefit we received by him , all that bear any share in the government of this Society will be made to know by the want of him . There is not one but will cry out with Elisha , O the Chariot of this place , and the horsemen thereof : which words seem to express what a necessary man Elias was , and to be just like that of Horace to * Maecenas when sick , which we may use concerning him that is now dead , Grande decus , columénque rerum , Our great glory , the pillar upon whose shoulders the weight of business of late lay ; O & praesidium & dulce decus meum , ( as he saith in another place ) O thou who wast both my safe-guard and my ornament ! who wast a Society by thy self , a College in brief , what a loss have we sustained by thy departure ? That must not be resolved by me , nor by any one single person of us , but we must all lay our heads together to tell our loss . To which of us was not he dear ? who is there that was not ingaged to him ? who can think himself as wise as he was when we had him ? And this our high and dear Esteem of him when he was with us , leads me to speak of that Honour and Reverence which we all express to his Name , that Affection which is in our Hearts to his Memory , the sense that is in us of our great and unspeakable loss ; in Answer to those three foregoing Considerations about Elisha . But here I must be very brief , and put all together . There is none that knew his Worth , but honour his very dust . And for my part I honour him so much , that I wish we might doe as the Virgins of Israel did for Jephtah's daughter , come once a year hither and lament his death ; and so at once we might express all these Three , our Respect , Affection and Sense of our loss . His name is most worthy to be had in a more especial remembrance , and highly deserves to be rank'd among our Benefactors , he having indowed our Library with all the Books that he had , and we wanted ; and I have reason to believe that if he had not been so suddenly surprised by those forgetful Lethargick fits , he intended to bestow more upon us then his Books , which yet were both many and choise ones , being above six hundred for number , and many of them large and costly ; and for the matter of them , many Hebrew Books , ( besides some Arabick ) many Mathematick Books , many Books of History both Ancient and Modern , as also of Philosophy and Philology both Sacred and Profane . And whensoever we commemorate his Love unto us , let it be with some Encomium : let us mourn quòd talem amiserimus , that we are deprived of such a person ; but let us rejoice and give thanks to God quòd talem habuerimus , that we ever had such an one who hath done us so much good : they are the words of S. Hierom to Nepotian , with a little alteration . But let me tell you in conclusion of all , that herein would be shown our greatest Love and Affection which we bare to him , this would be the greatest Honour of him , if we would but express his life in ours ; that others might say when they behold us , There walks at least a shadow of Mr. Smith . And O that I might beg with Elisha a double portion among those that I desire should share in the gifts and graces of this Elijah : This is the highest of my ambition , that many might but possess the riches that lodg'd in this one . They disgrace their Master who have not skill in that which they say he professed ; but they who tread in his steps and excell in his Art , shine back again upon him from whom first they received their light . Let me seriously therefore exhort every one of us to imitate this Master in Israel : Imitate him in his Industry , if not in his Learning ; shake off all laziness and sloth ; do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 embody and enervate your Souls by Idleness and base neglect ; do not emasculate them and turn them into flesh by drowsiness or vain pleasures . Imitate his Temperance , his Patience , his Fortitude , his Candour and Ingenuity , his Holiness and Righteousness , his Faith and Love , his Charity and Humility , his Self-denial and true Self-resignation to the will of God : in a word , all those Christian Vertues which lived in him , let them live in us for ever . Let us die to the world , as he did , before we die : let us separate our Souls from our Bodies and all bodily things , before the time of our departure and separation come . Let us take an especial heed lest we doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as most men doe , lest we suffer this lower and earthly world ; lest we be drawn forcibly into its embraces , and so held from rising aloft : but let us turn up our Minds continually to Heaven , and earnestly desire pati Deum , to suffer God ; to be mightily and strongly attracted by him from all Earthy and Sensible delights to an admiration and love of his Everlasting Beauty and Goodness . Let us labour to be so well acquainted with Him , and all things of the Higher world , and so much disingaged in our Affections from this and all that is in it , that when we come to go out of this world , we may never look back and say , O what goodly things do I leave ! what a brave world am I snatched from ! would I might but live a little longer there ! Let us get our Hearts so crucified to the world , that it may be an easie thing to us to shake hands with , and bid a farwell to , our Friends ( the dearest things we have ) our Lands , Houses , Goods and whatsoever is valuable in our eyes . Let us use the world as though we used it not : let us dye daily , as our dear Friend did ; and so it was easie to him to dye at last . Dye did I say ? shall I use that word , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is flown away , ( as Nazianzen speaks ) his Soul hath got loose , and now feels her wings ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath changed his habitation , he is gone into the other world , as Abraam went out of Ur into Canaan ; or as the same Father saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath taken his journey into another countrie a little before his Body ? He hath left his Body behind him awhile to take a sleep in the dust , & when it awakes at the Resurrection , it shall follow also to the same place . Then shall it be made a Spiritual body , then shall it have wings given to it also and be lovingly married again to the Soul , never any more to suffer any separation . And at that time we shall all meet with our dear Father and Friend again , who now are here remaining crying out , O my Father , my father , &c. Then shall all tears be wiped away from our eyes , and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : Then we shall not need such a Light as he was ; for there is no night there , and they need no candle , neither light of the Sun ; for the Lord God giveth them light , and they shall reign for ever and ever . Amen . Errata . PAg. 53. lin . 27. for Beings read Being p. 57. l. ult . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 155. l. 6. for lap us r. lap up . p. 245. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 304. l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 340. l. 5. for Self-examination r. Self-exinanition . l. 22. for assuring r. assuming . p. 428. l. 32. r. Holy. Books printed for , and sold by , W. Morden Bookseller in Cambridg . ORigenes contra Celsum ; Ejusdem Philocalia , cum Annotat. Gulielmi Spenceri , 4o. Scheyneri Fundamenta Optic . 4o. Officium Concionatorium , 4o. Medi opuscula . Epicteti Enchiridion , cnm Cebetis Tabula . Accesserunt Arriani Comment . item Porphyrius de Abstinentia , & de Vita Pythagorae , Ejusdem item Sentent . & de Antro Nympharum , Vita deinde & Scripta Porphyrii à L. Holstenio , 8o. Gassendi Astronomia ; Cui accessere Galilaei Galilaei Nuncius Sidereus & Johannis Kepleri Dioptrice , 8o. Sebast. Castellio . Dialogi 4 de Praedestinatione . Electione . Libero Arbitrio . Fide & Justificatione . Angelini Gazaei Pia Hilaria . Accessit Tomus alter cum Indice Philologico , 12. Mores Antidote against Atheism . Enthusiasmus Triumphatus , or a Discourse of the Nature , Causes , Kinds and Cures of Enthusiasm . His threefold Cabbal , Literal , Philosophical , Mystical or Divinely Moral . Immortality of the Soul , 8o. Billingsly's Idea of Arithmetick , 8o. 2 Sermons of Mr. Clerk , Fellow of Peter-house . Notes, typically marginal, from the original text Notes for div A60487-e270 Of this Edition . Of the Author . * Act. 7. 22. * Num. 12. 3. * Heb. 11. 24 , &c. * Rom. 4. Heb. 11. Jam. 2. * De Verbis , Resipuit Noe. * Num. 12. 8. * Exod. 33. 11. * Ephes. 6. 6 , 7. * Rom. 5. 7. * Ephes. 6. Mat. ch . 5 , 6 , 7. * Act. 26. 29. * Rom. 2 29. * Rom. 2. 29. * Luk. 16. 15. * Acts 7. 21 , 22. * Hebr. 11. * Psal. 16. Of the Discourses . Page 347. Matth. 23. * Heb. 5. Rom. 8. Col. 3. 2 Tim. 3. * Titus 3. 3. Gal. 4. * This was of old confess'd , and boasted of by Lucretius more then once in his Poems . * Matthew 17. See also Acts 3. 22. Deut. 18. 15. 1 Tim. 1. * Page 280. 1 Kings 4. 29. * Psal. 51. 12. * 1 Cor. ●4 . 3 , & 9. Matthew 23. 1 Thess. 5. * Ch. 4. 13. Ver. 8 , 9. Notes for div A60487-e9210 Plotin . En. 1. l. 6. ● Pet. ● . * Eth. Nicom . l. 1. 1. 2. 3. 4. Notes for div A60487-e12910 * For so that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here signifie ; if indeed it be not corrupted , and to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word which some other Lexicographers use in this case . * as Lusian in his De Sacrificiis speaks too truly , though it may be too profanely . * Lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Satyr . 6. Notes for div A60487-e15500 Lib. 1. Lib. 5. * Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sic Edit . Complut . Notes for div A60487-e19080 * Cap. 38. * Chap. 23. 8. Psal. 4. 7. * Lucret. lib. 3. * Lib. 1. Lib. ● . * Lib. 4. de placitis Philosophorum . * Enn. 4. l. 7. c. 4. * in his Tract , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 4. 1. 2. * 〈◊〉 . 4. l. 7. ● . 6. 3. 1. 2. * Lib. 3. c. 4. * Plotin . Enn. 4. l. 8. c. 1. Notes for div A60487-e30820 1. 2. 3. 4. 5. 6. Rom. 1. Strom. 5. * Lib. 4. in Timaeum . * Plotin . Enn. 3. l. 2. c. 9. Lib. 4. in Tinaeum . * Gal. 3. Matth. 3. * Enn. 4. l. 8. * Maimon . de fundam . legis , cap. 1. * Exod. 33. 20. * Luk. 20. Notes for div A60487-e38750 Psal. 19. Mat. 24. Mr. Mede in Diatrib . first part . * Chap. 20. 49. * In ist is duabus partibus , Somnio & Visione , continentur omnes Prophetiae gradus . Maimon . in More Nev. p. 2. c. 36. * Chap. 2. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Though he was a Jew , yet was he trained up amongst the Greeks , and not well acquainted with the Hebrew language . * Which word is not in the Hebrew . * Strom. 1. * Ver. 28. * Ver. 29. 1. 2. * Verse 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enn. 6. l. 9. c. 11. * Exod. 15. * Num. 21. 17. * Deut. 32. 46. * Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Archaeol . lib. 13. c. 18. 1. 2. 3. 4. * Hist. Eccles. lib. 3. §. 37. * Vide Justin. Martyr . in Dial. cum Tryphone Judaeo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * And that the Gift of working Miracles was ceased in his time , S. Chrysostome doth more then once affirm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 4. de Sacerdotio , &c. The like is affirmed by S. Austin . * In his Quis rerum Divinarum haeres sit . Notes for div A60487-e62220 1. 2. * lib. Maccoth sect . ult . * Matt. 19. 21. 1. 2. * Rom. 3. 2. * Crollius 1. 1 Cor. 7. 19. John 14. 2. 1. 2. John 7. 38. 1. 2. 3. 4. 5. Notes for div A60487-e72730 * John 7. 1. 2. 3. * See the Tract of Superstition . * Quis legem det amantibus ? Major Lex Amor est sibi . Boetius l. 3. de Consol. Philos. 4. Notes for div A60487-e76470 * Divinae imaginis . * Eccles. 12. Proverbs 25. * In lib. de Caelest . Hicrar . cap. 1. 1. * 2 Peter 1. * Genesis 2. Judges 8. 1 Cor. 2. 11. Hebrews 9. 2 Timothy 1. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Simplic . in Epict. Eccles. 10. * Sapiens cum Diis ex pari vivit , Deorum socius , non supplex , Sen. in Ep. 52 , & 31. * Plotin . in En. 6. l. 9. c 7. 1. Pirke Avoth cap. 6. 2. * Pirke Avoth cap. 4. * John 6. 38. Psalm 40. Hebrews 10. Luke 22. Mark 14. 36. 3. Genesis 30. 2 Corinth . 3. * Joh. 15. 8. Herein is my Father glorified , that ye bear much fruit . * As it is said of the Material Tabernacle , Exodus 25. Chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. * See the Discourse Of the Existence and Nature of God. Chap. 9. 4. * In Praefat. ad l. 1. Nat. Quaest. Chap. 57. 5. The words for false Gods and Idols , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , import Trouble and Terrour & Frightfull passions in their worshippers . Revel . 2. 6. 7. Esay 6. Epictet . cap. 38. 2 Tim. 3. 4. Prov. 4. 18. The path of the just is as the shining light , that shineth more and more unto the perfect day . Phil. 3. * So we read Joh. 6. 54. hath eternal life ; & 1 Ep. Jo. ch . 5. 11 , 13. 5. * Chap. 7. 2 Cor. 3. Notes for div A60487-e88980 * Cap. 33. in Edit . Vulg. Lat. &c. 1. Job 1. 7. Ephes. 6. ch 5. * Zech. 14. 2. 2 Tim. 1. Rom. 8. 3. 1. 2. Notes for div A60487-e93010 Buxtorf . Lex . Talmud . John 5. 35. 1 Peter 1. 18. Gal. 4. Prov. 10. 11 , 20 , 21. Tit. 1. 1. 2 Cor. 11. 28 , 29. ● Sam. 18. 3. Hos. 12. 3. Prov. 20. 15. Gal. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 April 5. 1636. Orat. 30. In vita Porphyrii . Lib. 3. Chap. 1. 4. Ephesians 6. Lib. 4. Ep. 65. Lib. 11. * Lib. 2. Od. 17. Rev. 21. 4. Rev. 22. 5. 
A13752	----	Thrēnoikos The house of mourning; furnished with directions for preparations to meditations of consolations at the houre of death. Delivered in XLVII. sermons, preached at the funeralls of divers faithfull servants of Christ. By Daniel Featly, Martin Day Richard Sibbs Thomas Taylor Doctors in Divinitie. And other reverend divines. 1640 Approx. 2295 KB of XML-encoded text transcribed from 453 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A13752 STC 24049 ESTC S114382 99849607 99849607 14764 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13752) Transcribed from: (Early English Books Online ; image set 14764) Images scanned from microfilm: (Early English books, 1475-1640 ; 1532:04) Thrēnoikos The house of mourning; furnished with directions for preparations to meditations of consolations at the houre of death. Delivered in XLVII. sermons, preached at the funeralls of divers faithfull servants of Christ. By Daniel Featly, Martin Day Richard Sibbs Thomas Taylor Doctors in Divinitie. And other reverend divines. H. W., fl. 1640. Featley, Daniel, 1582-1645. [16], 448, [2], 449-647, 678-916 p. Printed by John Dawson, for R. M[abb] and are to be sold by John Bellamie, and Ralph Smith, at the signe of the three golden Lyons in Corne-hill, neere the Royall Exchange, London : 1640. First word of title in Greek characters. Printer's name from STC. Editor's dedication signed: H.W. Includes 47 sermons; 41 of the 47 separate title pages have imprint: London: printed by John Dawson, for Ralph Mabbe 1639. Sermons 42-46 have caption titles. Imprint of sermon 41 reads: London, Printed by J. D. for N. B., 1639. The groups of words "directions .. at", "Daniel .. Day" and "Richard .. Taylor" are each enclosed in brace brackets on title page. Errata on A7v. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons -- Early works to 1800. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Emma (Leeson) Huber Sampled and proofread 2004-02 Emma (Leeson) Huber Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion ΘΡΗΝΟΙΚΟΣ . THE HOUSE OF MOVRNING ; FVRNISHED With Directions for Preparations to Meditations of Consolations at the houre of Death . DELIVERED IN XLVII . SERMONS , PREACHED AT THE Funeralls of divers faithfull servants of Christ. By Daniel Featly Martin Day Richard Sibbs Thomas Taylor Doctors in Divinitie . And other Reverend Divines . ECCLES . 7. 4. The heart of the wise , is in the house of Mourning : but the heart of fooles , is in the house of mirth . Ambr. de obit . frat . Non amitti sed praemitti videntur quos sed non absumpturamors , sed aeternitas receptura est . Seneca Ep. 77. Iter imperfectum est , si in media parte aut citra petitum locum steterit : vita non est imperfecta si honesta , ubicunque desieris , si benè desieres , tota est . LONDON , Printed by Iohn Dawson , for R. M. and are to be sold by Iohn Bellamie , and Ralph Smith , at the signe of the three golden Lyons in Corne-hill , neere the Royall Exchange . 1640. TO THE CHRISTIAN READER . THere is no man that can plead ignorance to the universall Decree of God concerning the necessitie of Mans mortalitie : It is appointed for all men once to die : and every man can say as that wise woman of Tekoaeh , wee are all as water spilt upon the ground . There is no Age , Estate , Condition or ranke of men , but have beene foyled with that invincible Champion death ; who riding up and downe the world upon his pale Horse above these five thousand yeares , hath with an impartiall stroke laid all flat before him : some in their Infancie have proved what it is to die before they knew what it was to live ; others in the strength of Youth ; some in their Old age : rich and poore , high and low , of all sorts ; young men may die , old men must die ; even those that are stiled Gods ( and that by no fawning Sycophant , but by God himselfe ) their mortality proves them to be men to themselves , though they be as Gods to others : and as Epictitus once told the Emperour , That to be borne , and to dye was common both to Prince and Beggar . The sicknesses and miseries of this world have made the proudest Painims to confesse with St. Peter to Cornelius , Even I my selfe also am a mortall man : so that experience ( as well as Scripture ) concludes , what man is he that liveth and shall not see death ? There are no ingredients in the shop of Nature that are sufficiently cordiall to fortifie the heart against this King of terrors or his harbingers : the velvet slipper cannot fence the foote from the gout , nor the gold ring the finger from a fellon ; the richest Diademe cannot quit the head-ach , nor the purple Robe prevent a Fever : Beauty , strength , riches , honour , friends , nor any , nor all can repeale that sentence , Dust thou art , and to dust thou shalt returne . Every fitt of an ague , and every distemper of this fraile constitution being as a light skirmish before the maine battell of death , wherein weake man being vanquished , is led captive to his long home : and when once the lines of mortalitie are drawne upon the face of the fairest mortall , hee becomes a ghastly spectacle ( how lovely soever before ) and the conclusion is , bury my dead out of my sight . This inevitable necessitie , however it be confessed and acknowledged of all ; yet lamentable experience teacheth that in the Christian world most men so live as though they should never die , and at length they so die as though they should never live againe , and when the time of their dissolution commeth , their soules are rather chased out by violence , then yeelded to God in obedience . Indeed to a wicked man death is the beginning of sorrowes , it is a trap-dore to let him downe to the everlasting dungeon of Hell ; but the children of God ( though they cannot scape the stroke , yet ) they are freed from the sting of death , they can play upon the hole of this aspe without danger , and welcome the grimmest approch of this Gyant with a smile , being freed from the hurt of him , by Him that is the Captaine of the Lords Hoste , who hath abolished death , and brought life and immortalitie to light ; so that the sting of it being plucked out , and the suffering sanctified by Christ , death is become to every beleever but a darke entry to the glorious Pallace of Heaven . Now as it is Gods tender mercy to his children , that their conflict and misery should be temporary , but their perfect happines eternall ; so it should be their care in this little space of time alotted them , ( whereupon their everlasting condition depends ) so to provide that they may live happily where they shall live eternally : and since we cannot escape death , to prepare for it , that we may get the sight of this Basiliske before it approach ; and so avoid the danger of it . Wretched is the estate of that man , who when these spirituall Philistims ( the terrors of death ) make warre upon him , shall have just cause to say , The Lord is departed from me : the death of such a one will bee like the sleepe of a franticke man , who when the malignant humour is concocted , awakes in a greater rage then he lay downe ; whereas to him that is wise to consider his latter end , death is no way dreadfull ; death may kill him , but it cannot hurt him ; it doth free him from temporary misery , but cannot hinder him from eternall felicity : and as that noble Captaine of Thebes , who having gotten the victory over his enemies , but withall , received his mortall wound , he made this his grand enquirie , whether his weapons were safe or no ? whether his buckler was not in his enemies hands ? and when it was replied all was safe , he died with a great deale of cheerefulnes and fortitude . So when a Christian is to grapple with death , his maine care is that his Buckler of faith , and the helme●… of his salvation , his hope , that they be safe to guard his soule , and then he passeth not much what becomes of his outward man , hee dies in peace and confidence . Now that wee may bee fitted to encounter with this last enemy ( besides the manifold helps which God hath reached to us in his word , in the passages of his providence , in the frequent examples of mortalitie before us continually , and in our owne sensible approaches to the gates of death ; I say , besides these and infinite more , ) this ensuing Volume ( with so much care and paines compiled ) by Gods blessing , and our endeavours , may prove no small furtherance in our Pilgrimage ; Each Sermon therein being as a severall Legacie bequeathed by those , upon the occasion of whose deaths they were preached as by so many Testators , who themselves have made a reall experiment of mortality , and left these for our instruction that survive them . It is true the dayly examples of mortaltie are so many reall Lectures , that by a kinde of dumbe oratorie perswade us to expect our end , but as they are transient , so our thoughts of them vanish , therefore it can bee no small ad●…ntage to have in continuall readines that which may furnish us abundantly with meditations in this kind . It was a custome in former times for men to make their sepulchres in their gardens , to mind them of death in the midst of the pleasures of this life . This present worke may not unfitly be tearmed a Garden , wherein whosoever takes a dayly walke , may gather in the severall beds thereof those wholsome flowers and hearbs , which being distilled by serious meditation , will prove water of life to a fainting spirit ▪ in some hee shall finde instruction , in some incitation , in others consolation , in all profit . Here thou shalt finde that Lethall gourd sprung up by Adam his transgression , that makes all his posterity cry out , There is death in the Pot. There thou mayst gather hearbs of grace , as a counter-poyson against the malignity of death : in a third there is the spirituall Heliotro●…ium opening with joy to the Sunne of righteousnesse , the hope of a blessed resurrection . Doe the glittering shewes of outward things make thee begin to over-fancie them ? heere thou shalt finde how little they will availe in death : the consideration whereof will make them like that precious stone which being put into the mouth of a dead man loseth it's vertue ▪ are thou over-burthened with afflictions ? here thou art supported in the expectation of a farre more exceeding weight of glory : art thou ready to faint under thy labours ? here thou shalt finde a time of rest , and of reaping : doth the time seeme over-long , that thy patience begins to flag ? heere thou hast a promise of thy Saviours speedy comming . In a word , be thy estate and condition what it will be ; heere thou mayst have both directions to guide thee , and comforts to support thee in thy journey on earth , till thou arrive at thy Countrey in Heaven . Certainely , there is no man can sleight and undervalue so deserving a Worke , but hee shall discover himselfe either to be ignorant , or idle , or ill affected ; especially when so judicious and learned men have thought it a fit concomitant for their severall labours , which they have added for the accomplishment of it : Therfore take it in good worth , improve it for the good of thy soule ; that being armed and prepared for death when it shall approach ; thou mayst have no more to doe but to die , and mayst end thy dayes in a stedfast assurance , That thy sinnes shall be blotted out when the time of refreshing shall come from the presence of the LORD . Thine in him who is the Resurrection and the life . H. W. THE TABLE . THe Stewards Summons . Page 1. TEXT . LVKE 16. 2. Give an account of thy Stewardship , for thou mayst be no longer Steward . The praise of Mourning . Page 29. ECCLESIASTES . 7. 2. It is better to goe to the house of Mourning , then to the house of Feasting : for that is the end of all men , and the living will lay it to his heart . Deliverance from the King of feares . Page . 55. HEBREVVES . 2. 14. 15. 14 For asmuch then as the Children are partakers of flesh and bloud , hee also himselfe likewise tooke part of the same , that through death he might destroy him that had the power of death , that is the Divell . 15 And deliver them who ( through the feare of death ) were all their life time subject to bondage . The perfection of Patience . Page . 79. IAMES . 1. 4. But let patience have her perfect worke , that you may bee perfect and intire , wanting nothing . A Restraint of exorbitant passion . Page 101. 2 SAM . 12. 22. 23. 22 And he said , while the Child was yet alive , I fasted and wept , for I said , who can tell whether God will be gracious to me that the Child may live ? 23 But now he is dead , wherefore should I fast ? Can I bring him back againe ? I shall goe to him , but he shall not returne to me . The sting of Death . Page . 121. 1 COR. 15. 56. The sting of death is sinne , and the strength of sinne is the Law. The destruction of the Destroyer . Page . 135. 1 COR. 15. 16. The last enemie that shall be destroyed is death . The Worlds losse , and the righteous mans gaine . Page . 151. ESAY . 57. 1. And mercifull men are taken away , none considering that the righteous is taken away from the evill to come . The good mans Epitaph . Page . 177. REVEL . 14. 13. I heard a voice from Heaven saying unto me , Write , Blessed are the dead which die in the Lord , from henceforth ; yea , saith the Spirit that they may rest from their labours , and their workes doe follow them . The Christians Center . Page . 193. ROM . 14. 7. 8. 7 For none of us liveth to himselfe , and no man dyeth to himselfe . 8 For whether we live , we live to the Lord ; and whether wee die we die unto the Lord ; whether we live therefore or die we are the Lords . The improvement of Time. Page . 213. 1 COR. 7. 29. 30. 31. 29 But this I say Brethren , the time is short , it remaineth that both they that have wives , be as though they had none . 30 And they that weepe , as though they wept not ; and they that rejoyce as if they rejoyced not , and they that buy asthough they possessed not . 31 And they that use this world , as not abusing it ; for the fashion of this world passeth away . Securitie surprized . Page . 235. 1 THESSAL . 5. 3. For when they shall say peace and safety : then sudden destruction commeth upon them as travaile upon a woman with child , and they shall not escape . A Christians victory or conquest over deaths Enmitie . Page 263. 1 COR. 15. 26. The last Enemie that shall be destroyed is death . The great Tribunall ; Gods scrutinie of Mans secrets . Page 283. ECCLESIAST . 12. 14. For God will bring every worke into judgement , with every secret th●…ng , whether it be good , or whether it be evill . A Triall of Sinceritie . Page 299. ESAY . 26. 8. 9. 8 Yea , in the way of thy judgements ( O Lord ) have wee waited for thee : the desire of our soule is to thy name , and to the remembrance of thee . 9. With my soule have I desired thee in the night , yea , with my Spirit within me will I seeke thee early ; for when thy judgements are in the earth the Inhabitants of the world will learne righteousnesse . The expectation of Christs comming . Page 321. PHIL. 3. 20. 21. 20. For our conversation is in Heaven , from whence we looke for the Saviour , the Lord Iesu●… Christ. 21. Who shall Change our vile body , that it may bee fashioned like unto his gl●…rious body , according to the working , whereby he is able to subdue all things unto himselfe . Christs Precept and Promise , or security against death . Page 345. IOHN 8. 51. Verily verily I say unto you , if a man keepe my saying , he shall never see death . The Young-mans liberty and limits . Page 367. ECCLESIAST . 11. 9. Rejoyce , O young-man in thy youth , and let thy heart cheare thee in the dayes of thy youth , and walke in the wayes of thine heart , and in the sight of thine eyes : but know thou that for all these things God will bring thee into judgement . Abrahams Purchase . Page 385. GEN. 23. 4. I am a stranger and sojourner among you , give me a Possession of a burying place with you , that I may bury my dead out of my sight . Gods esteeme of the death of his Saints . Page 401. PSAL. 116. 15. Precious in the sight of the Lord is the death of his Saints . The desire of the Saints after immortall glory . Page 415. 2 COR. 5. 2. For in this wee groane earnestly , desiring to be cloathed upon , with our house which is from Heaven . The carelesse Merchant . Page 437. MAT. 16. 26. What is a man profited , if he shall gaine the whole world and lose his soule ? Christs second Advent . Page 449. Behold I come shortly , and my reward is with me , to give every man according to his workes . The Saints longing for the great Epiphanie . Page 467. TITVS 2. 13. Looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Iesus Christ. Lifes Apparition and Mans Dissolution . Page 481. IAMES 4. 14. For what is your life ? it is even a vapour that appeareth for a little while , and then vanisheth away . Sai●… Pauls Trumpet . Page 499. ROM . 13. 11. And that knowing the time , that now it is hig●… time to awake out of sleepe . T●… 〈◊〉 man●… resting place . Page 51●… . GEN. 15. 1. After these things the word of the Lord came to Abraham , 〈◊〉 , 〈◊〉 〈◊〉 Abraham , I am thy shield , and thy exceeding great reward . The righteous Iudge . Page . 335. IAM . 2. 12. So speake yee , and so doe , as they that shall be judged by the law of libertie . Sinnes stipend , and Gods munificence . Page . 555. ROM . 6. 23. For the wages of sinne is death , but the gift of God is eternall life , through Iesus Christ our Lord. The profit of afflictions . Page . 571. HEB. 12. 10. For they verily for a few dayes chastened us after their owne pleasure ; but hee for our profit , that we might be partakers of his holinesse . Spirituall Hearts-ease . Page 591. IOHN 14. 1. 2. 3. 1 Let not your hearts be troubled , beleeve in God , beleeve also in me . 2 In my Fathers house are many mansions , if it were not so , I would have told you , I goe to prepare a place for you , 3 And if I goe to prepare a place for you , I will come againe and receive you unto my selfe , that where I am , there you may be also . Faiths Triumph over the greatest trialls . Page 611. HEB. 11. 17. By faith Abraham when he was tryed , offered up his sonne Isaack , and hee that had received the promise offered up his onely begotten Sonne . The Priviledge of the Faithfull . Page 627. I PET. 3. 7. As heires together of the grace of life . Peace in Death . Page 643. LVKE 2. 29. Lord now lettest thou thy servant depart in peace according to thy word . The vitall Fountaine . Page 693. IOHN . 11. 25 26. 25. Iesus said unto her , I am the resurrection and the life ; he that beleeveth in me , though he were dead yet shall he live . 26 And whosoever liveth and beleeveth in me , shall never die . Death in Birth . Page 713. GEN. 35. 19. And Rachel died . The death of Sinne , and life of grace . Page 727. ROM . 6. 11. Likewise reckon ye also your selves to bee deadunto sin , b●…t alive unto God through Iesus Christ our Lord. Hopes Anchor-Hold . 751. I COP . 15. 19. If in this life onely we have hope in Christ , we are of all men most miserable . The Platforme of Charitie . Page 769. GAL. 6. 10. As we have therefore opportunity , let us doe good to all , especially to them that are of the hous●…ould of faith . Death prevented . Page 799. IOB . 14. 14. All the dayes of my appointed time will I wait till my change shall come . Iter novissimum , or Man his last Progresse . Page 817. FCCLESIAST . 12. 5. Man goeth to his long home , and the mourners goe about the streetes . Tempus putationis , or the ripe Almond gathered . Page 835. GEN. 15. 15. And thou shalt goe to thy Fathers in peace , thou shalt be buried in a good old age . Io Paean , or Christs Triumph over death . Page 847. I COR. 15. 55. O death where is thy sting ? O grave where is thy victory ? Fato Fatum ; The King of Feares frighted . Page . 859. HOS . 13. 14. O Death I will be thy plagues . Vox Coeli , The Deads Herauld . Page 869. APOC. 14. 13. And I heard a voyce from Heaven ▪ saying unto me , write , blessed are the dead which die in the Lord , from henceforth , &c. Victoris Brabaeum , or The Conquerors Prize . Page 881. APOC. 14. 13. So saith the Spirit , that they may rest from their labours , and their workes follow them . Faith's Eccho , or the Soules AMEN . REVEL . 22. 19. AMEN , Even so come Lord Iesus . The end of the TABLE . The ERRATA . PAge 825. line 15. read not posse . p. 826. l. 30. r. summe . p. 841. l. 4. r. ●…ror . p. 839 , put out , the promise of . p. 842. l. 29. r. Gibiline . & in marg . r. hominis , & ultimam resurrectionem . p. 843. l. 14. r. the Goats . p. 846. in Marg. r. Po●…id . p. 150. l. 34. r. ●…raines . p. 853. l. 33. r. Anacreon . p. 860. in marg . r. ●…s , & venenati . p. 870. l. 4. r. Emines . p. 874. l. 44. r. nullas . p. 879. l. 24. r. Lapide . p. 885 l. 15. r. immunitie . p. 886. l. 10. r. actually . p. 887. l. 18. r. Hell. p. 889. l. 13. r. can be ▪ & in Marg. r. qui assignat singulos domicilio . & infra , regno 〈◊〉 . p. 891. l. 12. r. import no le●…e . p. 892. l. 22. r. faithfull . p. 894. l. 14. r. Eurypum , Eurypu●… . THE STEVVARDS SUMMONS ; OR , THE DAY OF ACCOVNT . MAT. 25. 19. After a long time the Lord of those servants commeth and reckoneth with them . ROM . 14. 12. So then every one of us , shall give account of himselfe to God. LONDON , Printed by Iohn Dawson , for Ralph Mabb . 1639. THE STEWARDS SVMMONS . SERMON I. LVKE 16. 2. Give an account of thy Stewardship , for thou maist bee no longer Steward . IN the Chapter going before , our blessed Lord and Saviour had preached the Doctrine of the free grace of God in the remission of sinne , and receiving of repenting and returning sinners , in the parable of an indulgent Fathers receiving of a prodigall Sonne . The Pharisees were a people that hardned their owne hearts , and scoffed at every thing that Christ delivered : therefore now in this Chapter , hee commeth to summon and warne them to appeare before God , the great Master of the world , to give an account of their stewardship ; that by the consideration of Gods proceeding in the day of judgement , they might know the better how to prize the remission of sinnes in the day of grace ; This hee doth , by presenting to them a Parable , of a certaine rich man , that had a steward who was accused unto him , that hee had wasted his goods , calleth him to an account : and to the end that the Pharisees might not thinke that it was a matter to be jeasted withall , and that such considerations as these were to be slighted ; hee telleth them , how the unjust steward having receiued this summons and warning from his Master , that hee must come to a reckoning , hee forthwith for his owne temporall good , casteth about that hee may the better be fitted to give up his account : thereby teaching them , and in them all the world , that if this steward here , ( for his owne temporall benefit ) was thus carefull to prepare himselfe , how much more should they , and every one bee carefull to prepare themselves for that great day of account , wherein God will come to judge the world , and bring to light all things that are hid in darknesse . In these words yee have two things considerable . A Narration & An Application of the Parable . The Narration is twofold . Of the Persons . Proceeding . Of the Persons : in the first verse . A Rich man , and his steward . Of the proceeding , in the second verse , the Rich man , upon the information made against his steward that hee had wasted his goods , calleth him to an account . Give an account of thy stewardship , for thou maist bee no longer steward . The steward ( in the third and fourth verses ) upon this summons falleth first to consult , and after to resolve , as wee shall see afterward . In this verse then that I have read , you see here is first the Summons or warning . Give an account . Secondly , the reason of that Summons , for thou mayest bee no longer Steward . The day is ended , now give an account of thy worke , thou must goe out of thy office , now give an account how thou hast behaved thy selfe in thy office : thou must be no longer steward , therefore give an account of thy stewardship . In the first , the Summons and calling of this Steward to an Account , yee have cleerely offered to yee these two propositions , Considerations , or Conclusions . First ; That every man in the world is Gods steward . Secondly ; That every one of Gods stewards must bee brought to a reckoning . First ( I say ) Every man in the world is Gods steward . If yee aske me who it is that is here called a Steward ? The text tels yee , that it is he that must give an account to his Master . If you aske me who is the Master ? It is God. If then God be the Master , and if every man must give an account and reckoning to God , then every man is the Steward here intended in this Text. That every man must give a reckoning to God , it appeareth 2 Cor. 5. 10. Wee must all appeare before the judgement seat of Christ , to give an account of the things wee have done in this life , whether they bee good or evill . All men : That which is here expressed by the Apostle in plaine termes , All men . Is more parrabollically and obscurely expressed by Christ in this word Steward . Give an account of thy stewardship . So that the Conclusion remaineth cleare , and is directly gathered from the text . That every man in the world is Gods steward . There is no man or woman in the world , but in some respect or other , is the steward here , that must be called to an account . That every man is a Steward , will appeare if wee consider two things . First , what every man receiveth from God. Secondly , what God expects from every man. Man receiveth from God , that which a Steward doth from his Lord. God expects from every man , that which a Lord expects from his Steward . First ( I say ) man receiveth from God that which a steward doth from his Master : That is , such goods , such abilities , as whereby hee may be of use for such a place , as the Master shall set him in the familie . All the world is but Gods great familie , all the fittings and endowments of men , are the talents , the gifts , that God hath intrusted men with : some have the gifts of the world , riches , and places of authoritie , these are gifts committed to those kind of stewards : Others have the gifts of the body , as health and strength , their senses , and lives , and the like : these are gifts committed to these kind of stewards : others have the gifts of the mind , understanding , and wisdome , and policie : and to all these some have spirituall graces . According as men are furnished with these gifts , and according to their severall qualifications with these endowments , they all receive them from God as stewards . Secondly : if wee consider what God expects from men : he expects that which a Lord doth from his Steward . First , that they acknowledge him to be the chiefe , to acknowledge that they hold all from him , that they have it not from themselves or for themselves , this is that which every Master expects from him to whom hee committeth his treasure : And this would God have all men doe . God speakes that truly that Benhadad spake proudly , and falsly to the King of Israel : thy silver is mine , and thy gold is mine , and thy daughters and wives are mine , and thy vineyards and thy orchards are mine . So may God say truly , All are his , the Earth ( saith David ) is the Lords and the fulnesse thereof . Hee is the great possessiour of all things . God ( as hee possesseth all things ) so hee letteth out parcels of his possessions to the sonnes of men . To some a larger portion of the earth then to others , yet they are but Tenants at will ; and Tenants upon certaine conditions and reservations , wherein this great Lord bindeth those that hold any thing of him . And the first Condition , or reservation that hee ties all his stewards unto is this , that they waste not his goods , that they scatter them not abroad vainly or unprofitably . Now a man that hath riches , if hee releeveth not the poore : a man that hath authoritie , and helpeth not the oppressed ; a man that hath wisedome , and instructeth not the ignorant . In a word , A man that hath any abilities , if hee be not of use unto others with it , this man scattererh his Masters goods , and is like that unprofitable servant , that hid his Talent in a napkin , and therefore was bound hand and foot , and cast into utter darknesse . This was the accusation that was brought against this steward here , that hee had wasted the goods of his Lord , that is , that hee had spent them vainly , he was no honour to his Master , there came no profit to the houshold by it . That 's the first . The second thing that this great Lord expects of all his stewards is , that as they doe not scatter his goods , nor vainly waste them , so that they should not abuse them to ill ends . There are a generation of men in the world that fight against God with his owne weapons , and that use all their strength , and wisdome and power , to maintaine a faction of rebellion against him : that side with the wicked of the world against his lawes and ordinances : and this is the greatest unthankfulnesse that can bee . If a king should raise a servant to honour , and bestow offices and dignities upon him , and yet if hee should raise an Armie against him , and set himselfe against all his lawes , what greater unthankfulnesse ? what greater enmitie ? therefore it was the speech of that parrabolicall King in the 19. Luke ( which is Christ the king of the Church ) these mine enemies that would not that I should reigne over them , bring them hither , and slay them before mee . Such is the state of all those men that have wealth and abuse it , consume it upon their lusts , ( as Saint Iames speakes ) upon their pride , in excesse in apparell , meates , &c. that have wit , and spend it like Turtullus to crie downe the wayes of God , to harden themselves and others in the course of sin : that have greatnesse and authoritie , and mis-imploy it to the crushing of good persons , and good causes : these and the like are stewards that abuse their Masters goods , mis-imploy them to his dishonour , these Christ counteth his enemies , and hee will not beare it . There is a third thing that God expects of all his stewards , and that is this , that they should doe him Homage , that they should appeare at his Court dayes . Gods Sabbaths are Gods Court dayes , wherein hee calleth and assembleth his servants together . Hee will have every one to waite there upon him , that they may know his will : as Cornelius bringeth his familie together , and saith he , Wee are all present to heare what is commanded thee of God. So God ( I say ) will have his servants present at his Court dayes : and not only so , not only to be present there , to heare his will , and to understand his mind , but to submit to his orders , to yeeld obedience to his lawes , to be governed by his rules . God hath certaine rules to which hee will have every man subject , there be rules for Magistrates , for Ministers , for Masters , for Parents , for servants , for children , for all : and hee is a rebell , and carrieth not himselfe as Gods steward , that doth not keepe the rules that God hath set up in his owne house . Againe fourthly . God expects this from all his stewards , that whensoever hee sendeth his Bayliffs for rent , that they returne him the fruit of his owne ground . Every soule is Gods ground , from which God expects some fruit or other , and hee sends his Bayliffs , his servants , continually to gather these fruits from men . When hee sends a poore man to the rich , there 's a Bayliffe sent to him , to gather some fruit of his wealth . When hee sends an oppressed man to those that are in authoritie , there 's a Bayliffe sent to him , to gather the fruit of his power and greatnesse . When he sends an ignorant man to those that have wisedome and knowledge , there 's a Bayliffe sent to him , to gather the fruit of his knowledge . And so wee may say of all things whatsoever : whatsoever indowments of body , or mind , or estate , any man hath , if another need it , that other is Gods Bayliffe , sent to him to call for his rent , to call for the fruit of his ground , and thou must returne it by such a one , for thou art but a steward : and you know how fearfull , the proceedings of the great King was in the 21. Matt. Hee sent his servants to the husbandmen , to those to whom hee had let out his ground , to receive the fruits of it , and there was none ; what was the issue of it ? Hee was full of wrath : and commeth upon the husbandmen and slew them . So when God shall send the poore to thee for reliefe , and thou helpest him not : shall send the ignorant to thee for instruction , and thou informest him not : shall send any one to thee that may have use of thy gifts and abilities , and thou doest not imploy them that way , thou deniest the great Lord the fruit of his owne ground , and art of the number of those husband-men that must expect this at his hands to bee slaine in his wrath . Yee see the point opened , that all men are Gods stewards , both in respect of what God hath bestowed on them , and what God doth expect from them . I come briefly now to make some use of this . Are all men Gods stewards ? Then certainely there is some worke required of every man in the world by vertue of this title put upon him , that hee is Gods steward . It concernes therefore Every one to looke to his place . There are two things required of every steward . First a dispensation . Secondly , a right ordering of his dispensations . First a Dispensation . For a steward yee know is appointed for laying out , hee is made for others , not for himselfe , for the good of the familie in which hee is set , not for his owne benefit . God hath made every creature to bee for the use of others , and not for it selfe : those heavenly bodies . the Sunne , and Moone , and Stars , their motion and influences are for us , for the service of the world : the Earth with the fruits of it ; the Beasts , and all are for the service of man. So every man in his severall place , hath some worke to doe for others , some abilities given him for the service of others . Hence it is that the Magistrate is said to bee the minister of God for the peoples good . Hence it is that Ministers are said to be the servants of the Churches . I am a debtour ( saith Paul ) to the Iew , and to the Gentiles , to the Greekes , and to the Barbarians . Hence it is , that a Master of a familie is said to bee worse then an infidell , if hee provide not for those of his owne house . And every other Christian ( though hee stand not in these relations to others ) hee hath some gifts or other , that are to bee layed forth for the use and advantage of others , and every private person in the world , hee may be of some use or other in the place in which hee is set . Hence it is that the name of Brother is common to all Christians , and yee know Ioseph acknowledged that hee was preferred to those honours , and that authoritie and place , for the good of his brethren , for his fathers house : so should all Gods people acknowledge other Christians their brethren , and that whatsoeuer parts they have , they have them for the good of the familie . Hence it is that Christians are called members one of another ; Every member is of use to the whole bodie , so must every Christian bee of use to another , to some by the riches of the body , to some by the riches of the mind , to some by the abilities of their estates , every one according to the treasure hee is intrusted with , and the Talent that is committed to him . This is the first thing , that men must make conscience to doe , to be dispencers of their goodnesse , of any thing they have , to bee communicative , to defuse and extend themselves to others , as occasion shall bee offered . And indeed where there is any goodnesse in a man hee will expresse it this way , by doing all the good to others he can . Secondly , it is required of a steward , that hee consider of the manner , and right ordering of his dispensations . There be two rules for that . That hee dispense faithfully . wisely . Who ( saith the Lord in that 12. Luke 42. ) is a faithfull and wise steward , whom his Lord shall make ruler over his houshold , &c. Gods stewards yee see must in their dispensations bee faithfull and wise . First , they must be faithfull . Fidelitie appeares in this , when they have a right End , and a right rule to walke by . What is the End and rule of a faithfull steward in all his dispensations in the house of his Master ? His Masters credit , and his Masters will. His masters honour , and his Masters command . So it must be in the house of God. If wee would bee faithfull in our places , let Gods glory be our end , and his Word our rule . That is , let a man consider , what God in his Word commands him in such a place , in such a qualification , having such indowments , such parts , such abilities , and let him dispense these by that rule , according to that command , to the glory of God that gave them him . Thus was Moses a faithfull steward , faithfull as a servant in all the house of God , so the Apostle saith of him . Heb. 3. 5. His Masters glory was his end , and therefore when once hee saw his Master dishonoured by Idolatrie , hee could not then containe himselfe , but his Anger waxed hot , though hee was the meekest man upon earth . And his Masters will was his rule , therefore hee came downe from the mountaine with the Tables in his hand , that it might appeare what he made his guide , and direction in all his cariage amongst the people : and wee shall find that in all the doubts of the people , either in matter of Command or punishment , hee alwayes sought direction from God. Hee is no faithfull servant that doth not doe this . Secondly . As hee must be a faithfull steward in dispensing , so hee must be wise in his dispensing too . What is the wisdome of Gods stewards ? Not the wisdome drawne from the writings of Machivile , or the wisdome of the World , or of the flesh , for that is enmitie against God , not drawne from the rules that politicians walke by : But that wisdome that is drawne out of the Scriptures , the word of God : The word of God ( saith the Apostle ) is able to make the man of God wise to salvation : this is the wisedome that Gods servants must expresse , and manifest in dispensing of their gifts , they must be made wise by the Word , they must seeke wisedome from the Word the rule of Wisedome , from the Examples in the Word , of those that were guided by the spirit of Wisedome , if they would be wise stewards . They must compare the precepts of the Word , and the practise of the Saints together : see what God commandeth in such a place , in such a condition , see what Gods servants that are gone before have done in such a condition . Marke how Abraham and Iob , and others of Gods Saints have imployed their wealth and authority , it was for the releeving of the poore , for the furtherance of Gods glory , for the ease of those that were opprest : Marke how Nehemiah bestirred himselfe for the sanctifying of the Sabbath , for the furtherance of Gods worship : Marke againe how S. Paul , as a Minister watched against the wolves , and how hee spends himselfe to the uttermost for the Church of God. Marke how Abraham as a master of a familie , governed his familie , teaching and commanding his children and his houshold to walke in the way of the Lord : Marke how other of Gods servants have imployed their gifts ; As Sampson , all his strength for the Church : and so Solomon , all his wisedome , and whatsoever gift any of them had , they acknowledged that the talents that were committed to them , were for God , and for the service of his Church , for the furtherance of his glory in the particular places that hee had set them in . I say if men would be wise stewards they must doe thus . But I cannot stand upon this , lest I bee prevented in that which I most intend in that that followeth . Yee have heard who is the Steward : It is Every one that hath received any abilitie from God to doe him seruice ; God expects that he should imploy that abilitie in his service . Wee come now in the second place to consider the reckoning which every man must make , the account that every man must give of his stewardship . And that ( as yee haue heard ) is the second point of Doctrine that offers it selfe to us out of the first part of the Text , viz. That all Gods stewards must give a reckoning one time or other unto God. As every man in the world is Gods steward , so every steward must give an account . In opening of this I will shew yee two things . First , I will shew yee what time of Reckoning God hath with his stewards . Secondly , I will shew yee why God judiciously proceedeth in this manner , called a reckoning or an account . For the first . There are two times of reckoning that God will have with his stewards . The first in this life . The second after death . First , hee calleth them to account in this life , while they live on the earth , and that two wayes ; By his Word . Rodde . First by his Word , hastning every man to an Account by the Gospell , and the Doctrine of repentance . This course God himselfe tooke with Adam called him to account for his cariage in the garden : Adam ( saith he ) where art thou ? who told thee that thou wert naked ? hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat ? Afterwards when God sent his Prophets into the world , they tooke the same course , so Elijah when hee came to Ahab , hast thou killed , and also taken possession ? as if hee should have said , know that God hath found out thy sinne , and now calleth thee to a reckoning . So Iohn Baptist , when hee came to the Pharisees , and those hard-hearted sinners , hee calleth them to a reckoning , oh generation of vipers , who hath warned yee to flee from the wrath to come ? So Peter called those three thousand soules in the 2. Acts , to a reckoning for crucifying of Christ ; him ( saith hee ) who is the Lord of life , yee have taken , and with wicked hands have crucified and slaine . And because there are many , that like the Adder , stop their eares at the voyce of the Charmer ; and if God speake but in his Word they passe it by , as Elihu in Iob saith , God speakes once , yea twice , yet man perceiveth it not , therefore when the Word doth not prevaile , God calleth them to a reckoning by his rodde . Micha 6. 9. Heare the Rodde , and him that appointeth it , that is : God hath appointed scourges and afflictions for men , to awake them to hearken to the voyce that calleth them to a reckoning . Now afflictions are outward or inward , corporall or spirituall . God sometimes calleth men to an account by corporall afflictions : Hee smiteth man ( as he saith ) with paines upon his bed , and the multitude of his bones with strong paines . What 's the reason of this , but that man may come to this conclusion with himselfe , that hee may bring his owne heart to a reckoning for his former cariage ? This is that the Apostle saith , for this cause many are weake and sickly among you , and many sleepe : some were taken with sicknesse , upon others there was a consuming weaknesse , and others were strucken with death , what is the end that God propounds in all this ? For this reason , that wee should judge our selves , for if wee judge our selves , wee shall not be judged of the Lord , but when wee are judged , wee are chastned of the Lord , that wee should not bee condemned of the world . As if hee should say ; God now calleth you to a reckoning in this life , to the end you may prevent that heavy and grievous one that comes after this life . Againe , when outward afflictions prevaile not , God hath spirituall afflictions to awaken m●…n . Thus David , when hee was in a deepe sleepe of securitie , God awakned him with a spirituall judgement : see his speech in the 32. Psal. When I kept close my sinnes , my bones were consumed , and I roared for the disquietnesse of my soule ; what followed ? God by this meanes brought him to confession , I will confesse my transgressions to the Lord , and thou forgavest the iniquitie of my sinne . Thus God in this life calleth men to a reckoning , sometimes by ●…he preaching of the Word , sometimes by judgements upon the outward man , or by terrours upon the soule . But , if all this prevaile not to make a man reckon with himselfe in this life , then God hath another reckoning after this life , where every man must give an account , and cannot avoid it , and there hee must abide the sentence of the Iudge , that would not prevent it before . That there is such a Iudgement to come it appeareth ; By the equitite necessitie of it In respect of God. the Saints . the wicked . Frst ( I say ) in respect of God , there is a necessitie of it . That his Decree may bee fulfilled and executed . Hee hath appointed a day wherein he will judge the world in righteousnesse . And his counsell shall stand , and hee will doe all his pleasure . Secondly , it is necessarie , that Gods honour may be vindicated . Now things seeme to goe in some confusion , and disorder in the world ; Good men , the children of God are not alwayes best in the place of judgement ; I have seene ( saith Solomon ) an evill under the Sunne , that in the place of judgement wickednesse was there , and in the place of righteousnesse , that iniquitie was there ; this observation Solomon makes , therefore I said , God will bring to judgement every thing , both good and evill , for there is a time for every worke , and every purpose . God hath a time to doe that great worke that he hath now purposed : What is that worke ? that is , to bring every worke to judgement , whether it bee good or evill . I say , if wee consider this , it is necessary that there should come a judgement , that shall set all right againe . It is necessarie likewise in respect of the Saints . The very tribulations of the Saints in 2 Thes. 1. 5. are called Indigma , an evident demonstration , or a manifest token of the righteous judgement of God. There is a necessitie of it in respect of them , in two regards . First , that their innocencie that is traduced here may bee manifest . They undergoe many disgraces , and hard censures amongst men : the world accounts them proud , hipocrites , singular , foolish , vaine-glorious , and I know not what : now saith Iob , my witnesse is in heaven ; and saith Saint Paul , I care not to bee judged of you , or of mans judgement , hee that judgeth me is the Lord. The Word , in the Greeke is , mans day ; as if hee should say , Men have their day here , but God hath a greater day after , the Lord will judge in another manner , and upon other grounds then men doe . Secondly , it is necessary also , that their workes may be rewarded . When we speake of reward , wee meane not the reward of merit , wee meane the reward of grace , called a reward , because God is tied to it by his promise . The servants of God , though they serve him with all care , they have not the fatte of the earth , as sometimes the Ishmaels of the world have , they doe not abound with outward things as many others doe : nay , sometimes they are in the worst condition , and that makes Gods wayes the more despised , as if God were not able to maintaine his servants in the world in his wayes and worke . God therefore hath a time when his servants shall have full measure , heaped up , pressed downe , shaken together , and running over . When God shall make up his jewels ( as hee saith in Malac. 3. ) then shall yee discerne betweene the righteous and the wicked , betweene him that serveth God , and him that serveth him not . Marke , yee shall discerne , God will make it appeare to the whole world , in the day when hee makes up his jewels , that notwithstanding his servants are despised and lie here under divers pressures , yet that they are a people whom he delights in , and accounteth as his treasures . Thirdly , it is necessarie in respect of the wicked too : that is , First , that Gods righteousnesse may fully be manifested . Secondly , that their unrighteousnesse may fully bee punished . First , I say , that Gods righteousnesse may fully bee manifested , therefore the day of Iudgement in Rom. 2. 5. is called a day of wrath , and revelation of the righteous judgement of God : As if hee should say : As God will manifest his wrath against the vessels of wrath , so hee will make it appeare to the world , that hee proceedeth in a right manner , and by a right rule in judging . For wee must know , that howsoever God cannot bee unjust , and howsoever that the ungodly men in this life contend with their owne consciences , such is the hardnesse of their hearts , and abundance of corruption that they would faine justifie themselves amongst men : and againe , howsoever it bee true that the soule when it is departed out of the body is under Gods particular judgement by an intelectuall elevation of it , that it may receive the sentence of the Iudge , by an illumination , and by such a spirituall , and contemplative discourse , and observation , and understanding of Gods actions , as that by reflection upon it selfe , it may know it selfe to bee accursed , or acquitted , and accordingly is entred into the possession either of happinesse or miserie . Yet all this is secret in the world , till the day of Gods tribunall come , wherein secret things shal be made manifest , and things that have been done in darknesse , shall appeare before men and Angels . Secondly . As Gods justice must be cleared , and fully manifested , so the wicked and unrighteous must bee fully punished . They are not fully punished , when they are under the sense of Gods wrath in this life , or when the soule is judged at death , there must bee yet a further degree for all this . And there be these two reasons for it . The first is , because the wicked not only sinne in soule , but in body too , the body hath beene the instrument of the soule in sinning , and therfore it cannot serve the turne , that the soule is punished , and the body lie in the graue ; no , but those that have joyned in sin , must also joyne in punishment . Secondly , howsoever the sinfull actions of the wicked are transcient , and seeme to die with them , yet in respect of the contagion and evill effects , these actions worke upon others , and upon posteritie by the ill example of their predecessors , the actions , I say , of those wicked men continue to the day of Iudgement . Thus wee shall see the Iewes in Ierem. 4●… . reuived the sinnes of their fathers . Our fathers ( say they ) made cakes to the Queen of heaven , and so willwee . So the succeeding Kings of Israel , that went on in the steps of Ieroboam , who made Israel to sin , they continued the sin of Ieroboam . As long as men go on in the steps , and sins of their forefathers the sins of their forefathers live : so that some mens sinnes by a continued imitation , are perpetuated to the day of Iudgement , therefore there must be a judgement then , that may fill up a measure proportionable to their sinne . This was that that Dives feared in Hell , and that made him crie out as hee did , that one might goe and tell his brethren upon earth , that they might not come into that place ; Why would hee have them tell his brethren ? was there such love to the kingdome of Christ in hell , that Dives would have his brethren converted ? no such matter . Was it love to the soules of his brethren , that hee would not have them damned ? no such matter neither . What then ? Certainly it was nothing else , but a sense of his owne guilt , hee knew what evill example hee had giuen , and what a counseller hee had beene to his brethren , and if they should goe on in his steps , and their children follow the same steps , all this would but adde to his punishment , and torment in the great day , when soule and body shall bee joyned together , to make up the full measure of their torment . For this reason , I say , it is therefore necessary that there should bee a judgement after this life , at the end of the world . The second thing remaineth , and that is , why the holy Ghost expresseth Gods proceedings , by way of reckoning , or calling to an account ? What need the Lord reckon with men , he may proceed by way of a Iudge , but he saith , come give an account of thy stewardship ? I answer ; There are foure things implied in this , all shewing the manner of Gods proceedings , at the day of judgement with his stewards , that it shall bee like the proceedings of a Master with his seruants in an account and reckoning . The first is this , that it shall bee a proceeding in particulars . God shall then proceed not by grosse sums , and in the totall ; yee have done evill in the generall : none will deale thus with an Accountant , but he will run over the particulars , and Account for pounds , for pence , for every thing . Thus God will deale with all his stewards , when hee bringeth them to a reckoning , hee will reckon on particulars , for all things that hee hath enabled them with for his service . Those that are rich men , first , how they have gotten their estates , whether they have built their houses as a moth , as Iob speakes , that is , raised their estates to the hurt of others , as men doe that raise themselves by Vsurie , and oppression , and fraud , and bribery , and such like courses . Secondly , how they have kept their wealth , whether with the injurie of others , with-holding the goods from the owners therof , from the poore , for I call them in case of want the owners of their goods , because God hath given them to his stewards for their sakes : therefore marke how Saint Iames expresseth it , Goe to now , yeerich men , weepe and howle , why so ? your riches are corrupted , and your garments moth-eaten , your gold and silver is cankered , &c. As if hee should say , you have beene hoarding up your treasures , you had rather bee laying of it up , then laying of it out , and therefore because you have not layed out your estates for the service of your master , rust is come upon your gold , and the moth hath eaten into your garments , yee have heaped treasure together for the last day . Thirdly , how they have spent what they have had , whether on their lusts or no ; Yee aske and have not ( saith Saint Iames ) because yee aske amisse to spend it on your lusts , so yee lay out amisse , yee spend it on your lusts . When men for pride in apparell , for excesse at their tables , for vaine buildings , for sinfull upholding of wickednesse , for unnecessary , and injurious proceedings in law sutes , or in whatsoever indirect course men lay out their estates , it is a mis-spending of their Masters goods . And as hee that hath got his wealth unjustly , and hee that keepeth it unjustly , shall give an account , so hee that layeth it out in a confused , sinfull , profuse way shall be called to give areckoning for that . And not only for matter of estate , but besides , for matter of place and authoritie . Moses knew this well enough , and therefore when hee was to goe out of the world , hee first cleares all reckonings with the people of Israel : I have beene a Ruler thus long , let any man come and stand up and say , I have done him wrong : let every man come and cleare me this day before the Lord , that I have walked all my life time unblameably , inoffensively , promoting the glory of God , and suppressing all the evill that I could with my might : this was the account that Moses made with the people of Israel before hee ●…ed , that hee might lift up his head with comfort in the day of the Lord. Thus it must bee with you , yee must give an account of your places . And so for the state of your bodies . The health thou hast had : how hast thou spent thy strength and thy health ? Marke the speech of the Wise man to the young man , Rejoyce ( saith hee ) in the dayes of thy youth ; as if hee should say : Doe if thou wilt , doe if thou dare , but know that for all these things thou must come to judgement . Now thou hast a great deale of health , a great deale of strength , but hast thou beene the better for Gods service ? hast thou imployed it for Gods glory or no ? And so for the members of thy body , thou must give an account for thy imployment of those instruments . Thy tongue : every idle word ( saith Christ ) that men shall speake , they shall give an account of , at the day of judgement . If for every idle word , what then for thy swearing and cursing , and lying ? what for the abundance of filthy obscene , and rotten communication that commeth out of thy mouth . Thou must give an account for thy tongue . And so for every member , and for every sense , I cannot stand upon particulars . Thu must give an account likewise for the gifts of ●…y mind , how thou hast imployed thy wisedome and learning , and experience , &c. For all thy passions : hee that is angry with his brother unadvisedly , is in danger of judgement . For all the dispositions , and inclinations of thy heart , for out of the heart commeth thefts and murthers , and adulteries . In a word , whatsoever abilitie thou hast , whereby thou mightest have beene beneficiall , and serviceable to the Church and Common-wealth , thou must give an account of it in particular unto God , hee will call thee to a reckoning of every parcell by it selfe . The Master ( in the Gospell ) that ga●… the talents to his servants , hee called them to an account for every talent hee gave them : so there must bee a particular enumeration to God of all those severall abilities where with hee hath fitted thee for his service , how thou hast behaved thy selfe in matter of health , and strength , and time , in thy sen●…es , in the members of thy body , how with thy mind , how with the dispositions of thy soule , how in all the gifts and endowments hee hath intrusted thee with , for the service of the Church and Common-wealth . Secondly , it is called a reckoning , because in this reckoning , God will goe by a method , keepe an order , such an order as men doe in reckoning with their accomptants , every thing hath his due place : God will proceed to give every one in the day of judgement his due place ; and yee shall find then , many sinnes that yee have accounted the lightest of all , will bee the most heaviest , and grievous at that day . I will set thy sinnes in order before thee , saith God in Psal. 50. Hee had reckoned them up confusedly here , these things thou hast done , but , I will set them in order before thee . God will observe such an order , as every thing shall have its due place , its due head . In the first place shall be that Apostacie , whereof all Adams posteritie are guiltie . This David saw , and therefore when hee judged himselfe , hee judged himselfe as one borne in sinne . I was borne in sinne , and in sinne hath my mother conceived mee . In the next place shall bee that concupiscence , that deprava●…n of nature , from whence all actuall sinnes proceed . This Saint Paul knew , and therefore hee bewaileth it as the originall , and root of all other actuall sinnes , Rom. 7. God will begin first with the sins of the heart , because thence commeth all the outward actions of the whole man. Then all the outward actions . Hee will begin first with those against the first Table , Atheisme , infidelitie , prophanenesse , contempt of God , and his service , neglect of his glory , and the opportunities hee hath given us . And ●…hen the Law and the Gospell come together , hee will proceed more severely , for the sinnes against the Gospell , then the Law. That is the reason that our Saviour telleth us , that it shall bee easier for Sodome and Gomorah , then for Capernaum at the day of Iudgement . Why so ? Sodome and Gomorah had the Law , but Capernaum had the Law and the Gospell too : And ( saith the Apostle Heb , 10. ) If they that obeyed not Moses Law died , of how much sorer judgement shall they bee guiltie of , that disobey the Gospel of Christ , the law of faith ? Thus God will proceed . And therefore , when yee would exercise repentance , follow Gods order , mourne more for impenitencie , and infidelitie , then for other things . Bee more humbled for sinnes against the first Table , for prophannesse , for Atheisme , and neglect of God , then for sinnes against the ●…econd , though these must bee lamented , and repented of too . Againe , be more in lamenting the inward sinfull disposition of thy heart , then thy outward sinfull actions : and forget not the originall root of all , which we brought with us into the world . I say , marke Gods method , and his order : that which hee takes most notice of at the day of Iudgement , lay that to thy thoughts , and take greatest notice of it now . It is a grievous thing for a man to be borne in sinne , but to adde actuall sinnes to that , it is more grievous . For a man to sinne in thought , and in heart is grievous , but to adde actuall sinnes to those , it is more grievous . It is a grievous thing for a man to sin against righteousnesse , to deale unjustly with men , but to deale unrighteously with God in point of his worship , is more grievous . It is a grievous sinne for a man to disobey the law of God , but to disobey the law of faith , to delay repentance , to deferre turning unto God , is far more grievous . Thus we should marke Gods order , that hee will observe , when he bringeth us to a reckoning . Thirdly , It is called a reckoning , because God will proceed with men at that day ( as Masters with their servants ) by writings , by bookes . In the tenth of Daniel , the booke was opened , and in the 20. Revel . there is mention made of bookes that should bee opened . God will proceed with all his stewards , upon bookes that shall be opened . The bookes are either the booke of the Law , that shewes what wee should have done : The words that I speake ( saith Christ ) the same shall judge you at the last day . And there is one that judgeth you , even Moses that is read daily . And then secondly , there is the booke of Conscience , that shewes what wee have done here : God will put the memories of men to the taske , as Abraham did Dives , Sonne remember that thou in thy life time hadest thy pleasure . So , remember that thou in thy life time haddest riches , but how didst thou imploy them ? remember that thou hadest Authoritie , and office , and place in the Church or Common-wealth , but what service didest thou doe to God ? remember that thou haddest wisedome , and learning , and knowledge , but what good had the Church or Common-wealth by it ? God I say , will put every mans memorie to the taske , what opportunities are lost carelesly ; nay , what opportunities he avoided wilfully , when hee might have done God better service , yet lest he should bee disadvantaged in his by-respects in the world hee bauked them : remember this . The sinnes of Iudah ( saith God ) are written with a penne of Iron , and with the point of a Diamond , they are graven upon the table of their hearts . God hath the sinnes of men graven on the table of their hearts . Little doest thou that art an old man , thinke of a thousand things , that God will bring against thee , that were done in thy youth . Io●… little thought till the day of his affliction , when God made him possesse the sinnes of his youth , that there was such abundance of guilt against him as there was . God will remember that , that thou hast forgot ; God will proceed by bookes , and this will cleare Gods justice in his proceedings , and make every thing appeare righteous in the sight of men and Angels , because every mans conscience shall testifie against himselfe , and therefore the mouth of all ungodly men shall be stopped at the day of the Lord , they shall have nothing to say for themselves , why justice should not proceed against them . Here ( will God say ) I find so much given to usurie ; so much gotten by usurie ; so much spent in vaine ; so much kept injuriously from the furtherance of Gods worship , and planting the gospell where it was wanting ; so much kept from benefitting the Church and Common-wealth , in publike , in private ; so much from helping the poore : here I find it , how comes it here ? was it not written with thy owne hand ? was it not thy selfe that made this impression upon thy conscience by thy owne guilt ? What wilt thou say for thy selfe ? hath any one accused thee wrongfully ? hath any one wrote it by mistake ? No , all is done with thy owne hand , and you cannot deny your owne hand writing , when it is brought to your face . Hath any one had the keeping of this booke of thy conscience ? hast thou not alwayes had it in thy owne possession ? what canst thou alledge for thy selfe ? I know ( beloved ) and it is true , that there are many other waies whereby ungodly men shall be accused at the last day : God himselfe shall accuse thee , and bee a swift witnesse against thee , the Saints shall accuse thee , wicked men shall accuse thee , the divels shall accuse thee : but the maine proceeding , and that that shall cleare Gods justice , and stop the mouthes of all ungodly men is this , that the accusation is by their owne hand-writing , their owne booke shall accuse them , that they have wasted their Lords goods and mis-spent them . The fourth and last thing wherein this proceeding at the last day , shall be like a reckoning is this . That there shall an account be made in measure , and proportion to the trust committed to men . The Master when hee reckoneth with his servant , he calleth him to account , not for some lesser summes , or for some one or two things , but for all that he hath intrusted him with , and if one servant have more then another , his account shall be greater then anothers , according to the greatnesse of that that is committed to him , so shall the largenesse of his reckoning be , to whom much is given , of them much is expected , and to whom little , little is expected , but of every one something is expected , because every one is a Steward . The reckoning , I say , it shall bee according to the difference of gifts and endowments , wherewith wee are intrusted . When the Master in the Gospell , called his servants to an account for the Talents , wee see he that had ten Talents , made account for ten , and he that had five , for five , and he that had one , was called to an account , but for one , every one for so much as hee had received . Hee that hath received bodily abilities of health , and strength shall account for that : Hee that hath had wealth , and an estate in the world , shall make an account further for that . Hee that hath had all these , and authoritie and place , wherein he had power to doe right , and to glorifie God amongst men , he must make an account for so much the more . Alas beloved , if men consider , that the more wealth , they heape up , and the more places of authority , and preferments , they have in the world , their accounts shall bee greater at the day of the Lord , certainly it would make them more sober , and walke more humbly , and watchfully , it would make them so much the more industrious , to improve their talents , to the best advantage of their Lord that intrusted them with them . So much for the opening of the point . I will conclude briefly with a few usesof it . Yee see ( Beloved ) not onely that all are Gods stewards , but that all Gods stewards shall be brought to a reckoning , brought to it in this life , and in another . Yee see why it is called a reckoning , why God will proceed with men in this manner . The first Vse then shall be for confutation of those Atheists , that put far●…e from them the feare of the day of Iudgement . Is it possible that there should be a generation in the world , that should doubt of the Iudgement to come ? Nay , shall wee goe further and come neerer , not onely in the world , but in the Church , that there should be such as doubt of that time and day ? By that that is done daily , it appeares that there be many at this day in the Church , that doubt of a Iudgement day . First , doe but trie mens courses . What sinnes doe they most feare , and most avoide ? by that yee shall know what Iudgement they feare , and what they feare not . They feare only such sinnes as in the course of justice , men and their lawes take hold of : such as are only a breach of the second table . Men will not be injurious to men , lest men proceed in mans justice against them . But how commeth it to passe that there is so little regard of God ? of reverence of his name ? of setting up his worship in their houses , and in their hearts ? Certainly you doe not thinke that God will be as exact in his judgement , in matters that concerne his own honour immediately , as any man will be in cases that are brought before him . Againe , doe not men feare those outward actions which expose them to the censure of men on earth , and unto punishment here ▪ But in the meane time they feare not evill affections , and the motions of sinne in their owne hearts . A man would not bee tooke with open theft , yet neverthelesse hee useth fraud , when men cannot discerne it . A man would not be tooke with murther , yet neverthelesse he is full of malice , and envie , and repining , Why is this , but because men acknowledge not a judgement to come ? They feare not the judgement of God , wherein he will bring the breaches of the first Table to an account , as well as those of the second , and the secret thoughts , and sinnes of the heart , to a reckoning , as well as outward actions . Such mockers there were in the time of Saint Peter , against whom he speakes in his second Epistle , and third chapter . Wee will a little observe the method of the Apostle , that we may see how he discovereth them . Say the mockers , there shall bee no Iudgement . There shall , saith the Apostle . How can that bee ? Have not all things continued as they were , since the beginning of the Creation for so many thousand yeares ? And why should we thinke that there should come any alteration after , more then before ? Yee are deceived ( saith he ) all things have not continued alike , the world was drowned by water . But if they doe continue , it is by the word of God , and that Word that gave a beeing to them , that Word will put an end to them , God can as easily by his word destroy all things , as by his Word hee made all things . But some will say , by what instrument will he destroy the world ? By fire . How can that be , for that is one of the maine parts , the maine matter whereof things were made , and shall that be the destruction of that whereof it is made ? Yes ( saith the Apostle ) All things were made by water too , and yet they were destroyed by water , and why not then by fire ? But God deferreth the promise of his comming ? What of that ? He putteth it not quite off , though he deferre , yet it is not long with God , for there is no time long to him that is eternall : and in that he deferreth , it is that some men may be brought to salvation , and others made inexcusable . Thus the Apostle takes off all objections of the Atheists of the world , and sheweth that there shall be a day of Iudgement . Secondly , it serveth for instruction . If there shall be such a Iudgement to come , if God will have such a time of reckoning with all his stewards in the world . Then it teacheth us first , not to busie our selves in judging one another , why ? because there shall a time come of Gods Iudgement . Who art thou ( saith the Apostle ) that judgest thy brother ? wee shall all stand before the judgement seate of Christ. Asif he should say ; What a bold part ? what a presumptuous part is this , that thou shouldst judge thy brother ? Dost thou not know that there is one that shall judge him and thee ? is it fit that he that is a prisoner at the Barre should come and leape up into the place of the Iudge , and sit in his seat ? Yee are all fellow prisoners together , and yee must all stand before the judgement seat of Christ. So in another place the same Apostle , when hee would take men off from judging , saith hee ; Iudge nothing before the time : Why ? for the Lord will come , who both will bring to light , the hidden things of darknesse , and will make manifest the counsels of the hearts , and then shall every man have praise of God. As if hee should say ; Thou art not able to judge aright , it may bee that man that thou dispraisest at that day , may find praise with God. Secondly . Turne the judgement on thy owne heart , bee more in judging of thy selfe , that thou mayest not bee judged of the Lord. Will God call thee to a reckoning ? then begin to call thy selfe to a reckoning first . How shall that bee done ? There is a double reckoning that every man must undergoe , that will avoid this reckoning with God. First , hee must reckon with his owne heart . Secondly , with others . First with his owne heart . Every man must take all the advantages , and opportunities that God hath given , to reckon with himselfe . Doth God awaken thy conscience by the preaching of his word ? Descend into thy owne heart ; It is that that the Lord lookes for , that a man should say , What have I done ? Doth God smite thee with someafflictions , if with losses ? reckon with thy selfe how thou hast gained thy wealth : If with disgraces , reckon with thy selfe about thy pride , and ambition , and vanitie of thy heart . If God smite thy body with sicknesse : reckon with thy selfe about the imployment of thy health , and the well usage of the times and seasons of grace . Every evening call thy selfe to an account ; What have I done this day ? where have I beene ? In what company ? how have I carried my selfe there ? what good have I done ? what good have I received ? In the matters of thy calling , reckon with thy selfe , with what heart thou hast followed it , with what care to conforme thy selfe to Gods word , the rule of righteousnesse . If thou hast been in pleasures , whether they were lawfull , and if they were , whether they were lawfully used . Thus must every man reckon with his owne heart ; as the Church in Lament . 3. 39. Wherefore is the living man sorrowfull ? Man suffereth for his sinne , let us search our wayes , and turne againe to the Lord. There are many that thinke to out-face God , and men , in their sinnes : but know this who-ever thou art , that if thou forbeare to reckon with thy owne heart , God will assuredly reckon with thee , thou must reckon here , or hereafter , with thy selfe , or with God : therefore saith David Psal. 4. Commune with your owne hearts upon your beds ; that is , bee sure to take time from your sleepe , rather then to neglect this businesse of reckoning with your owne hearts . Secondly , Reckon with others too . Let that man that is in authoritie , a Magistrate , so carry himselfe in his imployments , that he may reckon with the people , and give an account to them if need be , as Samuel did , Whose oxe have I taken ? or whose asse have I taken ? or whom have I defrauded ? whom have I oppressed ? or of whose hand have I received any bribe to blind mine eyes therewith ? The Lord ( saith hee ) is a witnesse that yee have not found any thing in my hand . And not only so , but that they may bee able to witnesse , that they have beene great instruments of Gods glory , and of the good of others . Let Ministers reckon with the people committed to their charge , as Paul did , when hee tooke his leave of the Ephesians , and was to goe up to Ierusalem ; I take you to record this day ( saith he ) that I am pure from the bloud of all men , for I have not shunned to declare to you the whole counsell of God , and I have kept backe nothing that was profitable unto you , but have shewed you , and taught you publikely , and from house to house . And because I know that after my departure , there will somewhat remaine to be done , for Grievous wolves will enter in , not sparing the flocke , therefore I will be carefull that there be a succession of faithfull Ministers after me , and therefore I give charge to the rest that follow , that they take heed to themselves , and to the flocke over which the holy Ghost hath made them overseers , to feed the Church of God , which hee hath purchased with his owne bloud . Let Masters , reckon with their Families , their servants and children , whether they have done their dutie as faithfull Masters , not only in furthering the service of God , but also in furthering of them by instruction , and example to all good . Let those that are in a way of traffique , learne to reckon with those that they deale withall . If thou hast wronged any by unjust gaine , thou must reckon with him by restitution : there is nothing that thou hast gotten unjustly , for which thou dost not reckon now , but ( as Saint Iames saith ) at that day shall eat thy flesh as it were fire . Therefore Zacheus , when salvation was brought to his house , If I have done unjustly , and wronged any , I restore it . Doubtlesse there are many men that cloathe themselves in Sattin and Velvet , and abound in all varietie and bravery , that would now be houselesse and monilesse , and apparellesse , it may bee , if they should make restitution of their unjust gaine . Well , doe it , as yee love your owne soules : you shall reckon as you are Gods stewards with him , how you have come by every penny that you have in the world , and therefore goe about it now . Reckon with others also for workes of mercie , what thou hast beene wanting in to thy breth●…en : thou hast lived thus long in a plentifull estate , what hast thou done with thy estate ? Iesephus reckons up three severall tenths that were expected , and exacted of the Iewes . Wouldest thou bee lesse liberall now in the time of the Gospell , then they were under the Law ? Is God lesse mercifull ? or hath he lesse interest in thy estate ? Thou hast so many thousands , What hast thou done out of this to releeve the poore ? or to set up those in a course of traffique , and trade , that want a stocke . Beloved you cannot ( if you looke about you ) want objects of mercy , and meanes to further your reckoning at the day of the Lord. And if you would bee faithfull stewards to God say thus : I have beene thus much behind-hand in paying the due I owe to the poore , to the Church , &c. I will pay it while I live , and if that bee not enough , when I die I will pay it . But I hasten . That is the second thing , Let every man reckon thus with his owne heart . The third thing is , the daily exercise of repentance upon the sight of your former evils : God now ( saith the Apostle ) calleth all men every where to repentance , because hee hath appointed a day , in which hee will judge the world in righteousnesse . Let this then stirre us up to repentance . God expects that men should judge themselves now . Fourthly , If you would stand at that great day of Iudgement , when there shall bee such an exact reckoning . Interest now your selves in Christ. There is no way to escape the judgement to come , but by making peace with the Iudge now . There is no condemnation to them that are in Christ Iesus . This was prefigured in the Mercie-seate , that was to bee compassed about with the wings of the Cherubins , all covering the two tables of the Testament , one Cherubin to looke toward another : shewing us thus much , that there is no covering of ovr transgressions committed against the commandements of God , the tables of the Testimonie , but by the great Mercie-seate the Lord Iesus Christ , upon whom the Fathers of the times before Christ , and Beleevers since looke , expecting the covering of the guilt of their sinnes from the wrath of God by no other meanes , but by this propitiatorie or Mercie-seate , that covereth the Arke of the Testimonie . Lastly , it serveth also for instruction in another point , that is , To teach us to lead a holy conversation , This use the Apostle Peter made of the Doctrine of the day of Iudgement , Seeing ( saith he ) that wee looke for these things , what manner of persons ought wee to bee in all holy conversation and godlinesse ? Alas ( beloved ) little doe you know whether this be the last Sermon that many of you may heare , whether this be the last day wherein God will ever call upon you to repent , and amend your lives . There shall be a fearfull dissolution , and destruction of all things that you see . There shall be a naked appearance made before the Iudge at that day of reckoning : let every man therefore say within himselfe , How shall I stand at that time , at that Iudgement ? All our care should bee that of the Apostle Pauls , Whether wee be absent from the body , or present in the body , wee labour that wee may bee accepted of the Lord : Whether wee live a day longer , or die this day before the morrow , that wee may bee found acceptable before the Lord. And for this cause ( saith hee in another place ) because there shall bee a resurrection from the dead , both of the just and unjust , I exercise my selfe to have alwayes a conscience void of offence toward God , and toward men . Looke to it in your places , and in your hearts , that you may have a good conscience , void of offence toward God and men : for the time shall come , that nothing in the world shall stand you in stead , but a good conscience : and if then when the bookes are opened , it be found that your reckonings are even , and the accounts cleare , betweene you and your Master , by obedience and repentance , by workes and by faith , happie shall that servant bee , whom his Master at that day shall find so doing . The last Vse , is a use of comfort to all the servants of God. Let them quietly , and cheerefully , suffer that portion of miserie , and affliction that the Lord dealeth out unto them . Let them not grudge at the prosperity of ungodly men , or at the varietie of changes , that themselves are exposed unto ; because there is a day of reckoning , and account , when all things shall bee made even . The Apostle Saint Iames exhorteth Christians to patience upon this very ground , because the day of the Lord draweth nigh . If therefore you see wicked men prosper , and bring their enterprises to passe , bee not troubled at the matter . A man doth not much envie an enemie that is now in prison , though hee have some good cheare there , though hee have some friends , that come and see him there , because hee knowes hee is but a prisoner , and hee shall be brought out at the Assizes , and then hee shall bee righted . The world is the common jayle , whereinto Adam was cast after hee had sinned , and wee are all prisoners in this prison-house : the enemies of Gods glory , and of his Church and people , they cannot escape out of this prison , here they are tied , Gods chaines are upon them , and he will bring them to an account before his Iudgement seate , and that before all men and Angels . With these things let us comfort and support our selves . A word concerning the present occasion . Yee have heard that all men are Gods Stewards : yee have heard that God hath a time , wherein hee will call all his stewards to an account : the fore-runners of this great account , shall bee in this life , and after death , when God strikes men downe by death , it is that they may bee brought into his presence , and there receive the sentence , either of absolution o●… condemnation , as I shewed you before concerning the soule of man , in that intelectuall manner receiving the sentence . It is appointed to all men once to die , and after that the Iudgement . You have now a spectacle of mortalitie before you : one of Gods stewards tooke away , and called by death to give up his account . Concerning whom , it cannot bee expected that I should say much , orany thing at all , specially by those that know both the condition of his living , and of his dying . For his living . It was not in the Citie , but for the most part , it was from us in the Countrey . For his dying . Hee was here but a day or two before hee was taken hence . Hee came to the Citie in the extremitie of his weaknesse , and it tooke him with some violence , as the nature of that disease , the stone , is . There was much expression expected from him : but it pleased God to make a sudden change more then wee looked for , for ( as I said ) his disease seized on him with such violence , and extremitie , that he had no space for any thing but to pray us , to pray with him , and for him . That which wee may learne from such examples as these , is this ; That wee therefore bee good stewards in the time of our life . Wee know not what violent sicknesse may seize upon us , and how it may dis-inableus , to expresse our selves to men , or to set our reckonings even with God. Bee serious therefore in the point , while you have health and strength . All of you are now called to a reckoning by the preaching of the Word and Gospell , if this will not prevaile , expect another calling by sicknesse , by terrours of conscience , by death . You are not sure but that the next calling may bee by death , as it was with this our brother ; let mee put this therefore as a remembrance to every one of you , that you behave your selves as dying daily ; Remember thou art a Steward , and must give an account of thy stewardship . Alexander had his Remembrancer . Saint Ierome had another Remembrancer , Whether I eate or drinke ( saith hee ) or whatsoever I doe , mee thinkes I heare the voyce of the last trumpet , and of the Arch-Angell , Arise you dead , and come to judgement . Let mee now bee thy Remembrancer . Remember thou art a Steward , and that thou must bee called to an account of thy stewardship . When thou art in holy duties , remember thou must give an account with what strength thou servest God. When thou art in businesse , in thy familie , remember thou must give an account how thou hast walked toward thy servants , toward thy children , toward them that God hath given thee . Thou that hast an estate , remember that thou must give an account to the great Lord , of the getting , and of the spending of that estate . Thou that art in places of authoritie over others ; remember thou must give an account how thou commest to them , how thou hast behaved thy selfe in them . Let every one remember , that hee must give an account of what service hee hath done to his Master ; of what use hee hath beene unto God , and what to others . The more God hath beene glorified , and others benefited , the more shall our soules be comforted at that great day of appearance , when the least smile of GODS countenance , will bee worth a thousand worlds , and the testimonie of a good conscience , will bee preferred before all the treasures of the Earth . FINIS . THE PRAISE OF MOVRNING ; OR , MOVRNING PREFERRED BEFORE MIRTH. I KING . 14. 18. And they buried him , and all Israel mourned for him , according to the word of the Lord , which he spake by the hand of Ahijah the Prophet . ECCLES . 2. 2. I said of laughter thou art madde , and of mirth , what doth it ? LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE PRAISE OF MOVRNING ; OR , MOVRNING PREFERRED BEFORE MIRTH. SERMON II. ECCLESIASTES . 7. 2. It is better to goe to the house of mourning , then to the house of feasting : for that is the end of all men , and the living will lay it to his heart . IN the former Chapter , the Wise man had beene shewing the vanitie , and insufficiencie of all earthly things to make a man happie , and how much the world is mistaken , in seeking happinesse in any thing here below . In this Chapter , and those that follow , he commeth to direct men in the right way to find it , and sheweth them where they should seeke it , and where they should finde it : First he telleth them of a good name , in the first verse . A good name is better then precious ointment . The second meanes is , a good death , the day of death is better than the day of ones birth . The third is , a right mourning , it is better to goe to the house of mourning , then to the house of feasting . Afterward he proceedeth to other particulars . But this he bringeth in upon the former , to prevent an objection that some might make : for having said that the day of death , is better then the day of ones birth ; some might object : What goodnesse can there be in death ? as for those that are dead , they cease to be , and they that are alive reape no benefit by it , but mourning , and there is little good , little happinesse in this , to exercise a mans thoughts about mournfull objects ; Yes ( saith he ) it is better to goe to the house of mourning , then to the house of feasting , 〈◊〉 the living will lay it to his heart . And upon this he spendeth some time , because naturally we are exceeding backward , to beleeve that it is good for a man to be mourning upon earth . Others make the dependance of the words thus ; That Solomon having before shewed the vani●…ie of riches , he doth in the six former verses of this Chapter , preferre even death it selfe , before wealth 〈◊〉 abundance . And he sheweth wherein it is better . First in the Adjuncts . The Adjunct of death is mourning : the Adjunct of wealth and abundance is feasting : yet mourning is better then feasting . And because it seemeth a Parradox to every naturall man , he commeth to confirme and prove it . By the Effects . In the third verse ; Sorrow is better then laughter , for by the sadnesse of the countenance , the heart is made better . Sorrow can doe that for us that wealth cannot , it makes the heart better . By the different subjects in which they are . That same worldly mirth is in the heart of fooles . In the fourth verse : the heart of fooles , is in the house of mirth : but this mourning it is in the heart of the wise : the heart of the wise is in the house of mourning . By the Efficient cause . One cause of mourning is the rebukes of the wise . In the fifth verse ; It is better to heare the rebukes of the wise , then for a man to heare the song of fooles . And then in the sixth verse by a Prolepsis he prevents an objection that some might make . For whereas he had said that mourning was better then joy , some might say . It seemeth otherwise , there is delight in joy , there is none in mourning . Hee telleth them that that delight , it is but a very short delight , but as the cracking of thornes under a pot , it is but vanitie . As the cracking of thornes under a pot , so is the laughter of a foole , this also is vanitie . We will not stand much about the matter . So many severall men as handle this booke , doe severally connect and joyne the words together , according to their owne conceits and opinions of them . It is evident , that in this verse that I have now read to you , the Wise man speakes of such a mourning , as is occasioned by the death of friends . And he saith of that mourning , that it is better then to bee in the house of feasting . That he speakes of such a mourning , appeares by that which followeth : first he saith , that that is the end of all men , he speakes therefore of such a mourning , as is upon the end of men , upon the departure of men out of this world : and secondly he saith , the living will lay it to his heart : hee speakes of such an end of men , as is opposite to the life of men . In a word . By the house of mourning , he meaneth a house wherein some one is dead , which giveth occasion to the parties that dwell there , of sorrow and mourning for their departed friend . It is better to goe to such a house . By the house of feasting , hee meaneth not onely such a house wherein there is feasting , but also all manner of abundance : as commonly men shew their wealth in feasting . By the end of all men , he meaneth that which the Schooles calls the end of termination . Now there is a twofold end of termination ( as they speake ) either Positive , or Privative . A Positive end , as a point is the end of a lyne , and an instant is the end of time : because the lyne resolveth it selfe into a point at last , and all time resolveth it selfe at last into an instant . A Privative end , and that is that that causeth a cessation of beeing , that is the end of action , wherein all the worke , and invention , and enterprizes of a man cease . Of such an end here he speakes , such an end of a man as that he ceaseth to be as he was upon earth , and ceaseth to doe as he did upon earth . By laying to heart , he meaneth more then a bare knowing , or a bare observing , and taking notice of things . There is to be understood here , a serious pondering , an often considering of it , as it is said of Marie , Shee layed those sayings to heart ; and so Iacob , hee layed the sayings of Ioseph to heart . It is such a serious considering , and pondering , and discussing of every thing , as they may bring it to some use , may draw some fruit , and benefit out of it to themselves . So that the summe and substance of the words is thus much ; It is a better thing for a man to bee conversant about the thoughts of death , and to take hold of all occasions that may bring the serious consideration thereof into his heart , then to delight himselfe in those worldly pleasures , and sensuall delights , wherein for the most part men spend their lives . The reason is , because there is some benefit that ariseth thereby to the inward man , some advantage gained to the soule : whereas by the other , there is none at all , there is much hinderance and hurt , but no furtherance and benefit . The words then you see consist of a Proposition ; And a proofe or confirmation of that Proposition . The Proposition . It is better to goe to the house of mourning , then to goe to the house of feas●…ing . The Confirmation or proofe of it , is double ; first , because this is the end of all men : secondly , because the living will lay it to his heart . This latter part is that which I purpose most to insist upon . In the former . Hee calleth the house wherein any one dies , the house of mourning . It is better to goe to the house of mourning . Where you see ; That the Death of men , with whom we live , is a just occasion of mourning to some . The holy Ghost would not have described the house wherein a man dies in this manner , if there were not some equitie , and justice in mourning , upon such an occasion . For hee speakes not here ( as I conceive ) only with reference , and respect to the common custome of naturall and worldly men ; but with respect to the naturall disposition , and affection , that is in the heart of man , and the equitie of the thing . There should bee mourning , and there is in it a just occasion , when men are taken away by death . When Sarah died , the text saith , that Abraham came to mourne for Sarah , and to weepe for her . And Esau , when he speakes of the death of his father Isaac , he calleth the time of his death , the time of mourning , the dayes of mourning for my father are at hand . So Ioseph when his father was dead , it is said that hee mourned for his father seven dayes . When Samuel was dead , all the Israelites were gathered together , and lamented him . When Iosiah was dead , there was such a great lamentation for him , that it became a patterne of excessive mourning ; In that day there shall be a great mourning in Ierusalem , as the mourning of Hadadrimmon in the valley of Megiddon . Our Saviour Christ , when he looked upon Lazarus , hee wept , because he was dead . And those Ephesians , this was it that broke their hearts , they sorrowed most of all for the words which S. Paul spake , that they should see his face no more . I need not stand upon the proofe of the point . There is great reason for it . First , if we respect men in their usefulnesse to others . There is no man but is of some use : and so farre as a man is usefull to another , there is just ground of mourning , for the losse of such a one . Therefore David , he mourned for the death of Saul , though he was a wicked man , because he was usefull in his time by way of gouernment . And as there is more usefulnesse , so there is more cause of mourning , as we see in the death of Samuel , and Iosiah , and others . Secondly , because when those that are usefull , are taken away , a man seeth some effects partly of his owne guilt , and partly of Gods displeasure . Of his owne guilt ; If those die that are evill , that he did not doe them that good that he might , while they lived , he did not converse so profitably , as he might have done , to further their spirituall good . If they be good and gracious , that he received not benefit by them , that he did not mannage the opportunities , as he might have done , to have made that use of their societie and conference , of their prayers , and spirituall helpes , of all those gifts and endowments that they had . And as in the defect , so likewise in the excesse there is guilt . When a man idoliseth the creature too much , and trusteth too much to the arme of flesh : when he setteth too great a price upon men , he may apprehend the displeasure of God , taking away his brother , that was ( as it were ) a curtaine that stood betweene God and him , taking away those that hid God from his eyes . Vpon these occasions and grounds , the servants of God have reflected upon themselves , seeing the death of others , that are neere , and deare unto them , and have drawne from thence , matter and cause of mourning . Nay , it is a thing that the Lord lookes for : Thou hast smitten them , and they have not grieved . When God takes away any that are usefull to us , there is a smiting , and a correction in it , even to those that live , to those that were intimate and inward with him , and God expects that men should mourne , and grieve for it . I briefly note this ( for I intend not to stand upon it ) against that Stoicall Apethy , that stupiditie , I cannot say whether it have seized on the spirits of men , or whether men affect it in themselves : but they account this a matter of praise , a vertue praise-worthy , to see nothing dolefull , nothing worthy of mourning in the death of any one . We see it is quite contrarie to the very course of the Scripture . But it will be objected . We are bid to mortifie our earthly affections ; and if we must mortifie our affections , we must mortifie all our affections , that of sorrow , as well as anger , and the like . I answer briefly . The Scripture indeed biddeth us mortifie our affections , but it doth not bid us take away our affections : it biddeth us only mortifie , and purge out the corruption of our affections . Now there is a twofold corruption , and distemper in the affections of men . The first is , when they are misplaced , and set upon wrong objects : so we mourne for that we should rejoyce in , or wee rejoyce in that we should mourne for . Secondly , when they are either excessive or defective : either we over-doe , or wee doe not , either not at all , or not in that proportion , and measure that we should . Thus , when we over-grieve for worldly crosses , and too little for sinne ; too much for the losse of earthly friends , and too little for the losse of Gods favour , and spirituall wants : this is a distemper of the affections in the defect , the heart growes earthly , and fixed upon the creature , and is drawne away , and estranged from God. Then there is the excesse : that the Apostle speakes of , when he exhorts them , not to mourne as men without hope : whether he spake there of the Gentiles , as some thinke , that cut their heads , and made themselves bald , in the day of their mourning , an affected kind of outward shew they had to mourne , which the Lord forbad the people of Israel to doe : or whether ( as indeed it is ) because they did not restraine inwardly , and bridle the exorbitant excesse of their affection , wee should not mourne as the Gentiles , but as men of hope : mourne as men that can see the changes that God makes in the earth , and in your Families , and can see how neere God commeth to you , and what use God would have you make of every particular tryall and affliction : mourne so farre as you see your owne guilt , in not making use of the opportunities you have had in enjoying your friends , and so farre as you see any evidence of displeasure from God : so farre we should mourne , but not as men without hope . But I briefly passe this , intending not to insist upon it , only by occasion , because Solomon makes the place where any die , the house of mourning . Wee come now to the proofe of the point , why going to the house of mourning , taking these occasions to affect our hearts , is better then to goe to the house of feasting , then to take occasions of delighting our selves in outward things . What 's the reason ? It is double . First , This is the end of all men . What is the end of all men ? The house of mourning . That which he meaneth by the house of mourning here , is that which he calleth the end of all men , that which putteth an end to all men , and to their actions upon earth , and that is Death . So that the maine point , that in this place the wise man intendeth , is but thus much , I will deliver it in the very words of the Text , we need not varie from them at all . Death is the End of all men . Death is that which every man must expect , to be the end of his life , and of his actions . It is the common , the last condition of all men upon earth . I will give you but two places of Scripture , that include all men in Death . One in Iob third , from the fourteenth verse , to the 20. verse of that Chapter , Iob sheweth there how Death is the End of all men , he beginneth with the Kings and Counsellers of the Earth , with Princes and great warriours , and descendeth afterward to prisoners and meane persons , to labourers , to servants , to small and great , all ( saith he ) lie downe in the dust , and goe to the place of silence . The other place is in Zachar. 1. 5. Your fathers where are they ? and the Prophets , doe they live for ever ? That is , looke to all your forefathers , that have beene in all times before you , whether they be those Fathers that you glory in , Abraham , Isaac , and Iacob , and the rest , or those Fathers that disobeyed the word of Prophesie ( which indeed is the principall thing here intended ) all these Ancient persons they are dead ; or as S. Peter speakes , of those that were disobedient in the dayes of Noah , they are in prison , they are in the grave : yea , and the Prophets too , that preached to you , they are dead : the generations before you , both of Prophets and people , are all dead . You see then , that Death is the common condition of all men . Kings and Subjects , Prophets and people , this is the last thing that shall be said of them all , they are dead . And it must be so ; First in regard of Gods decree . It is that that God hath appointed , and determined , concerning all men , that they must die : there is a statute for it in heaven , that can never be reverst . It is appointed to all men once to die , Heb. 9. 17. Secondly , in regard of that matter whereof all men are made , of earth : Dust thou art , and to dust thou shalt returne . Your remembrances ( saith Iob ) are like unto ashes , and your bodies , to bodyes of clay . How easie is it for the wind to blow away ashes ? for a potter to breake in pieces a vessell of clay ? so easie it is to put an end to the memories , and bodies of men , they are but ashes and clay . Thirdly , in regard that every man hath in him , that that is the cause of Death : sinne . It is that that is as poison in the spirits , and as rottennesse in the bones . Sinne brought in Death , and Death seizes upon all men ; it consumeth all men from the very beginning by degrees . Shew me a man without sinne : without it either in the committing of it , or without it in the guilt of it , you may then shew a man that shall not die : while all men are under sinne , they are under Death . Even our blessed Saviour Iesus Christ himselfe , though he did not sinne actually , yet because hee stood guiltie of our sins , Death seized upon him . So then . Looke to Gods decree , that is , All men shall die . Looke to the matter whereof every man is made ; that is , a decaying dying substance . And looke to the cause of death in all men , that is sinne . If any man can either escape Gods decree , or bring a man that is not made of such a mouldring matter , or produce , and shew a man that hath no sinne in him : then you may shew a man that shall not die : but till then this conclusion remaineth , that the wise man setteth downe , this is the end of all men , that they shall die . But here it will be objected ; Wee find some men that did not die . It is said of Enoch , that he was translated , that hee should not see death , Heb. 11. 5. And of Elijah , that he went up by a whirle-wind into heaven in a chariot of fire . 2 King. 2. 11. These men did not die . To this , I answer briefly . Particular and extraordinary examples , doe not frustrate generall rules : God may sometimes dispence with some particular men , and yet the rule remaine firme . I say it may be so . But secondly we answer . They had that that was in stead of Death to them , some change , though they did not die after the manner of other men . So at the end of the world , it is said , that those that are alive shall be caught up , and changed , in the twinckling of an eye ; there shall be a sudden , and almost undiscernable , unperceivable change , which shall be to them in stead of death . But it will be objected further . There is a promise made in Ioh. 11. That those that believe shall never die . To this I answer with that common distinction ; There is a twofold death , which the Scripture calleth , the first and the second death : The first death , is the death of the body , that ariseth from a dis-junction , and separation of the body from the soule ; And there is a second death , that ariseth from the dis-junction , and separation of the soule from God. The first death , is no death properly , the second death is that which is truly Death : and so they shall not die . A man may have a body separated from the soule , and yet not his soule separated from God , nor himselfe from Christ. Who shall separate us from the love of God in Christ ? neither life , nor death , nor principalities nor powers , &c. Death you see shall not bee able to separate us from God : it cannot separate the soule : Nay , it doth not separate the body from Christ : the body remaineth a member of Christ , as well while it is still in the grave , as before : God is not the God of the dead , but of the living , saith Christ , Mat. 22. And therefore he proveth , that even Abraham was not dead in that sense , that they then tooke it , but hee remaineth yet alive , in as much as God was his God. Abraham ( whole Abraham ) was Gods by vertue of Covenant , so are all his posteritie , the children of Abraham by faith , in a spirituall sense they remaine with Christ , and they are united to him , as members to the head , even when their bodies are in the grave . So that ( I say ) they die not in that sense , so as to have their soule separated from God ; though they die in the first sense , that is , to have their bodies separated from the soule . But our Saviour in that place of Iohn speakes of the second , of that death , which is an everlasting separation of the soule from God. As we say of wicked men , that while they are alive , they are dead ; so the Apostle speakes of the widow that lived in pleasures , while she lived , she was dead ; and the Church of Sardis , had a name to live , but she was dead . This is true death indeed , when that the soule of a man is separated , and dis-joyned from God , and from Christ : And it is the state of every man by nature , of every man under sinne , though they walke up and downe , and doe the actions of the living , yet they are but dead men . And as truly , as they are said to be dead while they live , so truly it may be said of the children of God , that while they are dead , they live : as it is said of Abraham , so it may bee said of all Gods servants , they die not properly , but remaine still in union with God , and with Christ : with God through Christ , they are Christs , and therefore Gods in him , and therefore they die not . Looke what the soule is to the bodie , that is God to the soule : the soule is the life of the body , and God is the life of the soule ; they are still living men , that have God ; the soule is alive , even when the body lieth downe in the grave . This shall serve for the opening of that , they are not dead , but alive : they doe die in the first sense , and in the common acceptation , in respect of the separation of the body from the soule ; but they doe not die in the second sense , in respect of the separation of the soule from God , they doe not die eternally , they doe not die properly . Now briefly to make some use of this , and to hasten to that I most intend to stand upon . Is it so then , that Death is the end of all men . Let us make account of it for ourselves . This seemeth but a plaine point , and so indeed it is : but I know there is nothing more usefull , and I know there is nothing lesse regarded , and lesse considered of seriously then this , that we must die . It is true , wee all acknowledge it in the generall , and every man , the very worst , the most ignorant , and most prophane in the world will yeeld to this in the generall , that all men must die , and let a man come and tell them , that they themselves must die , they will grant it too , but this is that that undoes us all , we rest in generals , and doe not seriously insist upon a serious application of it , to a mans owne particular case , and bring it home to a mans selfe ; to conclude thus , I must die , I may die soone , this may be the last day of my life upon earth , this may be the last time I may breathe , this may be the last word that I shall speake , the last action that I shall doe ; I know I must die , and it may be I may die now . This is that wee should principally intend , and labour most after , that when we reade the stories of the Scripture , and see that Death is the end of all men , that all must die , and their houses must be , houses of mourning , to conclude the same for our selves . All those worthies spoken of in Heb. 11. it is said , they all died in faith ; I read such a man was a King , but he died ; such a man was a Prophet , but hee died ; such a man was Noble , but he died ; such a one died in his youth , such a one in his strength , these died , and I must die ; the same thing must be said of mee , that is said of them . I say , let us not only say it , but resolve , and conclude upon it ; conclude for our selves , that the same thing must be said of us , that is said of all men ; All men must die , we must die . The benefit that floweth from it will be this ; First , when a man bringeth it to his owne particular case , it will make sinne more odious to him . What is it that brought Death into the world ? what bringeth death upon us ? Sinne. By one man sinne entred into the world , and death by sinne , and so death passeth upon all men , for that all have sinned . This I say is it , that will make sin odious to a man , it will make a man looke upon sinne as a deadly evill . A man will avoid an infectious disease , that is mortall and deadly , and pestilentiall , and the like ; Why ? because it is deadly , it is as much as his life is worth . The same is sinne , it is that that brought death upon all man-kind , and will bring it upon thee . When doth the creature forfeit his beeing to the Creator , but when he doth not use it in the service , and for the glory of the Creatour . God hath given the creature a beeing for himselfe , I have forfeited my beeing , when I glorifie not God with it ; that man forfeiteth his wit , his memorie , his strength , his time , his life , and all that he is or hath , when he doth not imploy them in Gods service , to Gods glory . Now sinne is that that makes us deny the service and glory we owe to God ; sin is that that makes a forfeiture of our lives , and all unto him . Here is the first thing , God hath given the creature a beeing for himselfe , he preserveth the creature in beeing for himselfe , when the creature therefore sinneth it forfeiteth its life and beeing to the Creator . This makes sinne odious . Secondly , this is it , that declareth the wonderfull justice , and truth of God. Hee said to Adam in the beginning , assoone as ever he had fallen , hee should die : and we find it true on him , and all his posteritie : for Adam stood and represented the person of all men before God , that one man was all men : in him all men were under the sentence of death . And we see it is true to this day . Wee find God true in this , let this make us beleeve his word in every thing else . He hath beene as good as his word , he hath declared his justice , and his truth in the death of all man-kind upon the sin of Adam : he will declare it in every thing else , in every promise , in every threatning , in every passage of his word : let us giue him the glory of his truth , as we find it in this . Thirdly , it is advantageous very much for our selves , as a meanes to prepare us for death the better . When a man seriously concludeth , Death is the end of all men , then if I reckon and account my selfe amongst men , it will be my end too , and it may be my end now . And we shall see what use Iob makes of this : All the dayes of my appointed time , I will waite till my change shall come . I make account a great change will come , such as hath beene upon all my fathers before me , so it will come upon me , I will make account of it , and therefore I will waite all my dayes : So should we , make account every day , that this may bee the day of my change ; in every thing you doe , make account that your change may begin then in that very action , and this will be a meanes to make you waite for your change , make you prepare for death . It is that that Drusius noteth of Rabbi Eleazer , that he gave this counsell and advise , that a man should be sure to repent one day before he died . Hee meant not that a man should deferre his repentance till it did evidently appeare , that Death had seized upon him : But , because a man may conclude , if it be possible I may live to day , it is probable I may die to morrow , therefore I will repent to day . Doe it now , and doe not delay it till to morrow . This is that we are to doe , to account of every day , as that which may be the day of our change , and so to carrie our selves in all our actions and occasions , as if wee should have no more time to doe our worke . And this is especially to be observed in three things . First , in matter of sinning , be carefull to amend sinne every day , labour to mortifie sinne this day , as if thou shouldest have no more dayes to mortifie it in , take heed of sinning now , as if thou shouldest die now . Some we see have beene taken away in the very act of sinne : Ananias and Saphira were taken away in the very act of sinning , when they were telling a lie to the Apostle they died : Zimri and Corbie were slaine in the very act of uncleannesse : Corah and his company , they died in the act of murmuring , and resisting of God , and his ordinances , and ministers . Let a man now reason with himselfe , these were taken away in their sinnes , it may be my case aswell as theirs , if I be found in sinne . That is the first . Secondly , bring it home to this particularalso , in another case , and that is , in redeeming of the opportunities of the time of our life . Besides , the generall time of life , there be certaine opportunities , certaine advantages of time , that the Scripture calleth seasons : be carefull to redeeme them : though you may enjoy your lives , yet you may have none of these ; such as are seasons of glorifying God , seasons of doing good , seasons of gaining good to a mans selfe , be carefull therefore ( I say ) to mannage those opportunities , and advantages of time , so that you may glorifie God : Whether you eate or drinke , or whatsoever you doe , doe all to the glory of God. Which way soever you may most advance Gods glory , and promote his worship , which way soever yee may promote the cause of God , drawing men to God , and incouraging them in the wayes of God , which way soever you may bee usefull , employ your selfe at that time , the present time , because you must die , and you may die now , you may have no more opportunities to doe it in . And so likewise in all advantages , wherein men may doe good to men , Exhort one another while it is called to day , and while you have time doe good unto all : Doe all the spirituall good , and all the outward good that you can , while you have seasons to doe good . Happy is that servant , that his Master shall find so doing , when he commeth , leading a fruitfull and profitable life . So , doe good to your owne soules while you have time : pray , while you have time to pray , heare the Word , while you have time to heare it : exercise repentance , while you have time to repent : perfect the worke of mortification , while you have time to mortifie your corruptions : doe your soules all the good you can , by the advantages of all the ordinances , of all the opportunities that God hath given you . This is the end of all men : it hath been the end of good and bad before ; and it shall be the end of good and bad now ; men must die , their houses will be houses of mourning , therefore mannage the time in doing all the good you can , that God may be glorified , men may be benefited , and your owne soules furthered ; That is the second thing . Lastly , in the manner of your conversation , consider the time that you have to doe every thing in . Will a man be found idleing in the market-place , when hee should be working in the Vineyard ? Would you be feasting , when God would have you mourning ? you shall see some that have beene taken away , when they little thought of it : Belshazzer , he was in his feasts , and then commeth the sentence of death against him , and other the like examples you may see in the Scripture . Consider therefore the particular actions that you doe , whether they bee such as hold agreement with the state of a dying man. So for the manner of doing holy duties . Would you be found praying perfunctorily , and carelesly ? Would you be found comming to the Sacrament unprepared ? What though you doe holy actions , that are good for the matter , would you be found doing of them , with unfit and unprepared hearts ? You see what the Apostle saith , 1 Cor. 11. For this cause many are sicke , and weake , and many sleepe : they slept , they were dead for this , even because they came unworthily to receive the Sacrament of the Lords Supper . Would you therefore bee found doing of holy duties , and not in a right manner ? The serious consideration of this , that Death is the end of all men , with the particular application of it to a mans selfe , that as it is the state of all men , so it is mine in particular , I must die , and I may die now ; it hath an influence into all the actions of a mans life . To conclude . In the last place ; This point is of use to us , also in the death of others . First , to moderate the mourning of Christians for the death of others . Why ? It is the end of all men , it is that that is the common condition of all men , it should not be too grievous , nor too dolefull to any man. Wee would not have our friends to bee in another condition in their birth then others , wee would not have them have more fingers , or more members then a man , and would wee have them have more dayes ? Let this serve as a briefe touch upon that . Secondly , it teacheth us to make good use of our fellowship while we are together . Not only we may die , but those that are usefull to us may die also : let us make good use of one another , while we live therefore . This will make the death of others bitter , and will be worse then the death , and losse of our friends , the guilt upon a mans conscience , that hee hath not made that use of them while they were alive , that he might have done : let us therefore make the death of our friends easie , by making good use of them while they live . It did smite the heart of those Ephesians , that they should see the face of Paul no more , specially above the rest it grieved them , that they should see him no more , how would it have grieved them thinke you , if they had alwayes hardned themselves against his ministrie before ? Thinke with your selves seriously , here is such a Minister , such a Christian friend , that husband and wife , that parent and child , a time of parting will come ; let us make it easie now , by making good use of one another while we live , that when friends are tooke away , we may have cause to thanke God , that we have had communion , and comfort of their fellowship and societie , the benefit of their graces , the fruit of their lives : and not sorrow for the want of them by death . So much for that . I come now to the second , and principall reason , why it is better to goe to the house of mourning , then to the house of feasting , it is this , because the living shall lay it to his heart , What shall hee lay to his heart ? That that is the end of all men , hee shall lay the death of men to heart . The point I observe from hence is thus much . It is the dutie of those that live , to lay to heart the death of others . That is , seriously to consider , and make use for themselves of the death of others . You see the Text is cleare for the point . And there is good reason why it should be so . First , in respect of the glory that commeth to God. Secondly , in respect of the good that commeth to our selves by it . First , God is glorified by this , when wee lay to heart the death of others : there is a dishonour done to God , when wee slight the death of others , good or bad . It is a dishonour to God to slight any of his actions : this is one of Gods workes in the world , the death of men : this is a thing wherein Gods hand is seene : he saith to the sonnes of Adam , Returne . The spirit returneth to God that gave it . It is hee that hath the power of life and death . If a sparrow fall not to the ground , without the providence of God ; much lesse the servants of God , the precious ones upon the earth , the excellent ones , as David calleth them . I say , God is seene much in these workes , and it is a great dishonour to God , when men doe not consider the workes of his hands : David by the spirit of Prophesie in Psal. 28. 5. wisheth a curse upon ungodly men , and for this reason among the rest , because they consider not the operation of his hands : this is that that puts men into a curst estate , and exposeth them to the wrath of God , when they regard not the workes of the Lord. The actions of Princes , and great men upon earth , every man considereth of them , and weigheth them : It is that , wherein wee give God the glory of his wisedome , and of his truth , of his power , of his justice , of his mercy , of his soveraigntie and dominion , and Lordship over the whole earth , when wee labour to draw to a particular use to ourselves , the workes of God in the world , specially the death of men , of all men , good and bad , for we must give it the same latitude , and extent , and scope that the Text doth here : he speakes here of the death of men in generall , and he saith of all men , that their death shall bee laid to heart by the living . Secondly , as there is reason that we should take to heart the death of others , in respect of the glory that commeth to God thereby : so in respect of ourselves also , much benefit commeth to ourselves , by laying to heart the death of other men . There be three speciall things considerable in the death of any one , that is matter of profit , and benefit to those that live , and survive after them . Therein we see the certainty nature cause and end of Death . First , therein we see the certainty of death : For now we have not only the word of God that tels us that we shall die , but the workes of God taking others before us : that as the Sacraments are called Visible instructions , because they teach by the eye , and the outward senses : so the death of others are visible instructions to the living , it teacheth by the eye : a man is guided by the eye , to see his owne condition , and as it were in a glasse , there is represented to him his owne state : what we are , they were once : the time was that they converst with men as we doe , that they spake for Gods glory upon earth as we doe ; and what they are now we shall be , there will come a time when our workes shall cease as theirs doe , when we shall be in the place of silence , as they are . I say , it confirmeth to us the former certaintie , and assurance of our death , when we see others fall before us . And there is great profit and benefit that ariseth out of this . This is necessary to awaken mens drowsinesse , and to quicken up mens dulnesse to a serious consideration of that that is so usefull to themselves . A man would wonder , that in the Wildernesse , where so many thousands died , ( for the hand of God was out against them , for their murmuring and rebellion , and they were destroyed by the destroyer , as the Apostle speakes 2 Cor. 10. ) that there Moses should pray , Lord teach us to number our dayes , that wee may apply our hearts to wisedome : though they had a sight of so many dying before them , and that continually , yet they needed to bee stirred up to pray , that God would teach them to make use of it . So it is with us . Wee have seene not only one or two die before us , but there was a time not long since ( and you cannot forget it ) wherein the destroying Angel did walke at libertie about the Citie , and kill thousands in our streets , yet when so many died , what securitie was there even among those that lived ? insomuch , that after a while the sicknesse grew common , and usuall , and so , unregarded . Have we not need then as much as ever Moses had in the Wildernesse , to crie to God , to teach us to number our dayes , that wee may apply our hearts to wisedome ? Nay , much more now , when there is scarce one , or none , in comparison of those multitudes that were swept away in that visitation , we have need of such helpes as these are , and to joyne our prayers with them too , that we may be stirred up to a serious application of it to our selves . That 's the first thing , it is necessary for living men to take to heart the death of those that are departed , that they may see , and be brought seriously to thinke of the certainty of their owne death . Secondly , therein also wee see the nature of death , what the proper worke of it in the world is ; It is of singular use too . The nature of death , the proper worke of it , is to disunite , to separate , to dis-joyne things : here you have the soule separated from the body : the estate separated from the man ; the man separated from his friends , and all by Death . First ( I say ) yee have the body separated from the soule : and this is a usefull consideration . The soule and the body , while they keepe together in a man , they may be helpfull , and usefull one to another ; the time will come when they must be separated . Alas ! the not considering of this , is the cause of those great errours , that are in the lives of men : that they bestow so much time upon their bodies , that they so much minde the present things of this life , and their outward welfare , as if they had no soules at all to regard ; as if there never should bee a separation of body and soule one from another . What is the reason that there is all that care tooke , for food for the body ? for apparell for the body ? for health for the body ? and such an utter neglect of the soule ? but because that men doe not dreame , doe not thinke of a time of separation , of a time of dis-junction , of a time of parting these two . All the worke of a mans life , should now be to make a good use of the faculties of his soule , that the body may be happy by it : the soule will draw the body after it to its owne estate . Now they are together , if they joyne now in sinne : after their separation , there shall come a time , when they shall be joyned in punishment : if they joyne now in the service of God ; after they have beene separated a while by death , there will come a time , when they shall be againe joyned in glory and happinesse . That is the first ; There will bee a separation of soule and body : therefore make good use of them , while they are together : let the body be serviceable to the soule , by all its senses and members : let the soule rule , and order the body , by its understanding and affections , &c. that both body and soule may bee made blessed in an eternall conjunction together after death , and in an everlasting union in the sight of God. Secondly , Death makes a separation betweene a man , and all his outward estate in the world . The rich man in Saint Luke 12. thought not upon this : Soule , thou hast much goods layed up for many yeares ; hee thought his soule , and his goods , should never have parted , therefore take now thine ease , saith he . See what the end of it was ; Thou foole ( saith the Lord ) this night they shall fetch away thy soule , and then whose shall these things bee ? The time is comming , that these things shall bee none of thine , they shall bee another mans , they shall be some bodies else , they shall be taken from thee . How necessary is this consideration , to take off mens affections from the world , and to stirre them up to use their wealth , and their estates , while they have them , so as may make for the glory of God ? A time shall come , that they shall not have it to use , that nothing shall be left them , but a bare account to be given up , Give an account of thy stewardship , Luke 16. The maine businesse is now to be done , while a man and his wealth are together , while a man and his estate continueth together , to use it to Gods glory , otherwise it will be a woefull , and heavy parting , when death shall come to make a separation . The young man went away sorrowfull , when Christ would have his wealth from him , because he had great possessions . How sorrowfull will a man goe out of the world , when he hath a great deale of wealth , but he hath not prepared his account , he cannot give up a reckoning of his getting of it , of his using and imploying of it ? It is necessary therefore ( I say ) that men take to heart the death of those that die before them , that when they see the bodies , and soules of men parted , men and their estates parted , they may learne how to use their bodies and soules , themselves and their estates , while they are yet joyned together . Thirdly , Death doth not only part a mans body and soule , a mans selfe and his wealth , but it parteth a man from his friends , from all his worldly acquaintance , from all those that he tooke delight in upon earth : Deathmakes a separation betweene husband and wife : see it in Abraham and Sarah , though Abraham loved Sarah dearely , yet Death parted them , Let me have a place to burie my dead out of my sight . It parteth father and child , how unwilling soever they be : see it in David and Absolom , Oh Absolom , my sonne , would God I had died for thee : and Rachel mourned for her children , and would not be comforted , because they were not . It parteth the Minister and the people : see it in the case of the people of Israels lamenting the death of Samuel ; and in the case of the Ephesians , at the parting of S. Paul , sorrowing especially when they heard they should see his face no more . It parteth those friends who were so united together in love , as if they had but one soule in two bodies ; see it in the separation that was made by death , betweene David and Ionathan , that were so knit together in their love , that he bewaileth him , Woe is mee for my brother Ionathan . This is a necessary consideration for us that live , that wee may learne to know how to carrie our selves towards our wordly friends , and how to moderate our selves in our enjoyment of these worldly comforts . Looke upon every worldly thing as a mortall , as a dying comfort . Looke upon children and friends , as dying comforts . Look upon your estates , as that that hath wings , and will be gone . Looke upon your bodies , that now you make so much of , as a thing that must bee parted from the soule by death , and that ere long . See what advise the Apostle giveth , 1 Cor. 7. 19. the time is short ( saith he ) therefore let those that marry , bee as if they married not : and they that rejoyce , as though they rejoyced not : and they that buy , as though they possessed not : and they that use this world as not abusing it . A man abuseth the world , when he useth it beyond the consideration of the shortnesse of enjoying these things : when hee lookes upon these things , as things that hee shall enjoy alwayes . But if we would use it aright , looke upon things , as things that we shall enjoy , but for a short time . This body that seemeth now to have some beautie in it , yet it must die , and be laied in the dust : these friends that seeme now to haue some pleasure , and delight in them , yet I must die , and be tooke from them : this estate and wealth , that now I set so much prize upon , I must die , and death will part me and it . So I say , lookeupon every thing as separable from us . Moderate your affections likewise to them . Vse them onely as comforts in the way , as a traveller doth the pleasures of his Inne , hee stands not to build himselfe houses against every pleasant walke he lookes upon , he stands not to purchase lands , and to lay them to every Inne he comes to lie at ; No , he knowes that he is now but in his passage , in his way , he knowes that hee is not at home , that is the place he is going to , and after a time hee shall come thither . So make account that you are not now at home , it is death that must helpe you to your home . Let this therefore take you off from all these things that are in the way . It is a strange thing , to see how Sathan besotteth , and befooleth men . They strive , and labour to compasse many worldly things , as if their happinesse stood in the enjoyment of them , as if they should have their wealth , and their comforts for ever . What care is there amongst men to get wealth , and many times lose their soules in getting the world ? Alas ! Death will part , soule and body , them and their wealth and all . Doe wee not see this daily in the death of others before us : such a one is dead , where is his body now ? in the dust . Where are his friends , and his companions now ? Where is his wealth and his estate , for which many flattered him , and fawned upon him ? are they not all separated from him ? they have nothing now to doe with him : he cannot dispose of one penny of his estate now , it is left he knowes not to whom , others now have the mannaging of it . As now you can say this of others , so there will a time come , that other men will say the like of you , I had such a friend , but death hath parted him from me , hee had such an estate , but death hath parted him and his estate . Let us therefore make this use of the death of others , to conclude with our selves , that there will be a parting of all those outward things , that now wee are so apt to dote upon . The third speciall thing considerable in the death of others , that will be matter of profit , and benefit to those that live , and survive after them is , the end and cause for which God sendeth Death abroad into the world with such a large commission , that it goeth on with such libertie to every familie , to every place , that it seizeth upon every person . What 's the reason of it ? You shall see in the severall deaths of men , severall causes . There is judgement and mercy ; sometime a mixture of both , and sometime but of one of these . Sometimes , wee see an apparant judgement of God in the death of some . A judgement of God upon themselves . Thus the young Prophet that disobeyed the word of the Lord , a Lyon met him in the way and slew him . So those Corinths , that did eate and drinke unworthily in the Lords Supper , though they were such as were saved after , yet neverthelesse for this very cause ( saith the Apostle ) some of them were sicke and weake , and some slept , they died , they were judged of the Lord , that they might not bee condemned with the world . When you see death seizing upon men , as an act of divine judgement , of divine displeasure , let it make you more fearefull of sinning against God , lest you provoke against your selves the same wrath , in the very act of sinne . Sometimes againe it is a judgement of God upon others . Thus God takes away divers of his servants , because the world is not worthy of them . And as this is an act of judgement upon the world , so it is an act of mercie to them ; God in mercy taking of them away from the evill to come , and from the evill present . A judgement of God to others that are unworthy of them : A mercie to themselves , that they are tooke away , from their owne evill ; from sinne , from temptations , from all the effects and fruits of sinne ; and taken away from the evill that is to come upon others . An act ( I say ) of mercie to them . So it was to the child of Ieroboam , he should die , and should not see the judgement that was to come upon his fathers house , because there was found some good thing in him toward the Lord. So it was to Iosiah , Hee should bee gathered to his fathers in peace , and his eyes should not see all that evill which the Lord would bring upon Ierusalem , and upon the inhabitants thereof . An act of judgement to others . Righteous and mercifull men are taken away , and noman layeth it to heart : they consider not the causes wherefore God takes away those good men . A Land , a Kingdome , a State , a People , a place is much weakned , when those that are righteous , and mercifull men ; when those that stand in the gappe , and use their endevours to prevent judgements , are taken away . The house will certainly fall , when the pillars are removed . They are the people of God only , that hold up a state ; that hold up the world . Assoone as Noah is put into the Arke , presently commeth the deluge upon the World. Assoone as ever Lot was got up to Zoar , presently the Lord rained downe fire and brimstone upon Sodom and Gomorrah . Assoone as ever the mourners are marked , presently commeth the destroying Angell upon the rest . Beloved , when wee see those that are mourners for the evils of the times , and places where they live tooke away , we should lay it to heart , and consider it as a signe of Gods displeasure , as a signe that hee is a going , and departing , when he takes away his jewels , as a signe that he is a comming to judge the world , when hee beginneth to separate , to take to himselfe his owne . Certainly , as soone as ever that number of the elect shall bee accomplished , when the company of those that God hath determined to eternall life shall be fulfilled , when the sheepe of Christ , that are yet to be brought into his fold , are gathered together , when the fulnesse of the Gentiles is come in , and the nation of the Iewes added , then the world shall bee burnt with fire , and the day of Iudgement shall come , nothing shall hinder that generall destruction , that shall be the end of all things here below . As it is with the generall Iudgement of the world , so with particular Iudgements upon Nations , when God takes away his people , when the Saints goe out of Ierusalem to Pila , then commeth the sword of the enemie upon Ierusalem : when God drawes out his owne people , presently commeth judgement upon the rest . It is good to observe Gods method and order , that he takes in governing of the world at this day , that in the death of the servants of God , wee may consider our owne time , that wee may prepare for those evils that are a comming , and for those greater judgements that are hastning . Thus you see what use may bee made of laying to heart the death of others ; God is much glorified thereby . For all his attributes are seene in all his workes , and the glorifying of God , is a declaring of God to be as glorious , as hee hath revealed himselfe to be in his attributes , which is , by shewing of them forth in his workes . When men can see the wisedome , the justice , the power , the mercie , the truth , the soveraigntie of God , and all in the death of others , then they glorifie God in taking to heart the death of others . You see likewise what good commeth to a mans selfe by laying to heart the death of others . He sees thereby the certainty of his owne death . He sees the nature of death , and what the proper worke of it is , viz. to separate betweene him and all those outward comforts , all those props and staies whereupon his heart rested too much on earth , in the daies of his vanitie . And lastly , he sees the end , and cause , why God sendeth Death into the world : sometime in judgement , that men should take heed of sin : sometime in mercie ; in mercy to the men themselves , and in mercy also to those that live , that they seeing the servants of God lodged up before the tempest , may learne to feare , and to hide and secure themselves under Gods speciall providence , who can either hide them amongst the living , or the dead , in the worst times . Now let us conclude with some application to our selves . In the first place , it serveth for the just reproofe of that great neglect that is in the world at this day , that men lay not to heart the death of others . I wish that this were only the sinne of worldly men . I know to a worldly man it is of all things the most unpleasant thought that can be to thinke of death : hee cannot endure to heare this , they shall fetch thy soule from thee . It is as unpleasant to him , as it is to a bankrout to heare of a Sergeant comming to arrest him : as unpleasant as it is to a malefactour to heare of being brought before the Iudge . And that is the reason why men in the time of feasting , cannot endure such discourses at their Tables , as might put sad thoughts of death into them ; oh ! these are to melancholy thoughts . Yea , but in the meane time it is thy folly , thy want of wisedome . Hee that was guided by the spirit of wisedome , and had now bought some wisedome at a deare rate , by wofull experience of his former follies ; hee now seeth that it was farre better to goe to the house of mourning , that is , seriously to consider of that , which men account the most ordinary cause of mourning , that is , the death of others , and of themselves : then to goe to the house of feasting , that is , to sport a mans selfe in the pleasures of the world , and to give libertie to a mans selfe to all manner of delights . But ( I say ) I wish that this were their fault onely , and that it may die with them . But it is too much the fault of Gods owne people . Moses is faine to pray for Israel in the Wildernesse , where they saw so many die before them , that God would give them wisedome to number their dayes . And Ministers have still the same cause to pray for the people , and Christians to pray one for another , that God would give them wisedome to lay to heart the death of other men . Have you well considered of Death , when you can only discourse , that such a one that was profitable in his instruction , is dead : such a one by whom we have had good in conversing with , is dead , such a one that was young , and likely to live many yeares longer , is dead ? What of all this ? this is but idle , and emptie discourse . What use makest thou of this to thy selfe ? dost thou gather from thence the certaintie of thy owne death ? Dost thou consider what Death will doe to thee when it commeth ? how that it will separate betweene thee and all things in the world , as it hath done them . Dost thou consider for what cause God sendeth Death abroad into the world ? Dost thou consider this with thy selfe , as thou oughtest to doe ? This is an act of wisedome . This is that wee call due consideration , when the soule reflects upon it selfe ; it is their case now , and it will be mine , and mine in the same manner , therefore it is good for me , to set my accounts straite with God. When thou accompaniest another to the grave , dost thou conclude thus with thyselfe , the very next time that any death is spoken of , it may bee mine ? or as Saint Peter speakes to Saphira after the death of Annanias , The feet of those that have buried thy husband are at the doore , and shall carrie thee out also ? This is the reason of all that worldly-mindednesse , of all that earnestnesse , and intention , to gaine the favour of men by indirect meanes , this is the reason of all that immoderate care about our businesse with the neglect of our soules , this is the reason of all that carnall securitie , of all that forgetfulnesse of God , and the account that shall be made at the day of Iudgement , this is the reason of the unfruitfulnesse of our lives , of our unprofitable spending of our times , or of whatsoever else it be , this is even the very reason of all , because even those that professe themselves to be the people of God , and to give God the glory of his attributes in all his workes , yet they lay not to heart the death of those that are before them . Men durst not , they could not , passe away their time in such unprofitablenesse , and unfruitfulnesse as they doe , if they did seriously consider , and lay to heart , the death of others before them Againe secondly ; As it condemnes the generall neglect that is amongst men of this dutie , so it serves to reproue , that sinfull laying to heart of the death of others , that is too frequent and common in the world . That is , first , when men with too much fondnesse , and with too great excesse and distemper of affection , looke upon their dead friends , as if God could never repaire the losse , nor make amends for that he hath done in taking of them away . Rachel mourneth , and will not bee comforted . David mourneth , and will scarce bee comforted , Oh Absalom , my sonne , my sonne , would God I had died for thee . What is all this , but to looke on friends , rather as Gods then men , as if all sufficiencie were included in them only ? Men looke on their friends , as Micah did upon his Idoll , when they had bereaved him of it , they took away all his comfort and quiet , You have taken away my Gods ( saith hee ) and what have I more ? or as Laban , that when his Idols were stolne away , his heart was dead , hee could not stay in his house , hee could not enjoy himselfe , wherefore have you stollen away my gods ? saith hee . So , I say , men looke on their dead friends as they should looke upon the Creatour , and not as upon the creature : they take their death to heart , but not in a right manner . This is the very reason why God many times makes your Christian friends so unprofitable to you when they live , because you idolize them , you advance them above God. This is the reason also , why you are so unable to beare the losse of them when they die , God beating you now with your owne rodde , and making you feele the fruit and effect of your owne folly . This now is an ill taking to heart the death of friends , to mourne as men without hope . Secondly , there is a taking to heart , and considering of the death of men , but it is an unrighteous considering , an unrighteous judging of the death of others . If men see one die , it may bee a violent death , then they conclude , certainly there is some apparent token of Gods judgement on such a one . If they see another die , with some extremitie of torment , and vehement paines , certainly there is some apparant evidence of Gods wrath upon this man. If they see another in some great and violent tentation , strugling against many tentations , they conclude presently , certainly such are in worser case then others . I may say to all these , as Christ said once to those that told him of the eighteene men upon whom the tower in Siloe fell , thinke you that they were sinners above all men that dwelt in Hierusalem ? Or rather as Solomon saith , All things come alike unto all , there is one event to the righteous , and to the wicked ; to the cleane , and to the uncleane ; to him that sacrificeth , and to him that sacrificeth not ; as is the good , so is the sinner , and he that sweareth , as he that feareth an oath . Learne to judge righteous judgement , to judge wisely of the death of others , take heed of condemning the generation of the just . But rather , in the last place . Make this use of the death of every one . Doth such a man die by an ordinary sicknesse , having his understanding , and memorie continued to the end ? Doth such a man die in inward peace and comfort , with cleare and evident apprehensions of Gods love , so that he can with Simeon say , Lord now lettest thou thy servant depart in peace ? What use shouldest thou that livest make of this now ? Certainly , let the sweetnesse of their death , make thee in love with the goodnesse of their lives . That is the only way to a happy death , to a comfortable end indeed , the leading of a fruitfull and profitable life . Againe , dost thou see the children of God full of temptations , full of feares and disquietnesse of spirit in their death ? Sometimes so overcome with the violence of the disease , as that ( it may be ) they speake impertinently and idlely , it may bee sinfully ? What use shouldest thou make of this now ? Certainly let the terriblenesse of the example of such a mans death , let it bee a terrour to thee , and a meanes to stirre thee up to more carefulnesse of making good use of thy time in this life . Nabal dieth , and his heart is in him as a stone . If ever God quicken thee , if ever God breath upon thy soule , or enliven thee by the inward motions of his Spirit , embrace those opportunities , and seasons of grace , lest God smite thee with an everlasting deadnesse . Againe , hath God caused the light of his countenance to shine upon thy heart ? Doth hee offer a gracious message of peace to thy soule ? Doth hee speake peace at any time by the ministerie of his Word ? Imbrace those offers , yeeld to those conditions of peace , lest thou bee deprived of peace at the end . Againe , hath GOD given thee any strength over temptations ? Hast thou prevailed over the assaults of Sathan , and other of thy enemies ? Hath hee made thee a conquerour ? take heed how thou insnarest thy selfe againe , how thou inthrallest thy selfe in yeelding to Sathans yoke , lest hee buffet thee by him in a worse manner at thy end . Thus ( I say ) thou canst see nothing befall any of GODS servants in their death , or in the manner of their death , whether it bee more pleasing , or more sorrowfull ; more calme and quiet , or more tempestuous , and full of trouble ; whether it bee more comfortable , or more lamentable , but it may be usefull unto thee . If it bee good , it may bee it shall bee so with thee ; if it be bad , it may bee it shall bee so with thee too . The maine businesse that a man hath to doe , is to make sure of himselfe in this life . It was the question that Saint Austin made to those that told him of a violent death that seized upon one . But how did he live ? ( saith hee . ) He made no matter how he went out , but how he carried himselfe in the world . And truly this is the great Question , that every man should put to his soule . I must out of the world , how have I lived when I was in the world ? had GOD any glory by mee ? had men any good by me ? have I furthered my account against the day of reckoning , that I may give it up with joy ? it makes no matter how I goe out of the world , I am sure if my life have beene serviceable to God , and beneficiall to men , my departure shall be for gaine and advantage , it is for a better world . Thus much shall serve briefly for the opening of these words , and for that that is appliable from them . For the present occasion a word . Funerall Sermons are not intended for the praise of the dead , but for the comfort of the living . Therefore I have chosen such an argument to handle at this time , as might bee of use , and profit to you that live . Besides that , I am in particular , and by particular order , debarred of speaking any thing concerning our deceased Sister , though I might have spoken much , and that very usefull to you . The best use that you can make will bee this , to consider the life that shee led amongst you . Shee was a patterne , and example of holinesse , of a wise and upright carriage in her wayes : follow her in that : Marke the Godly and upright man , the end of that man is peace . There was none that knew her , but upon good assurance are perswaded of her happinesse now . Would you then have the same happinesse after ? take the same course that shee did , be much in prayer , and dependance upon the ordinances , and in fellowship with the servants of God ; be profitable in doing good , profitable in receiving good : mannage the opportunities and times well that God giveth you , as she did , gaining much in little : she did much worke in a short space : let that be your care , and then this will be your comfort in the end . Thus if you make this use of the death of others before you , you shall prepare for your own death , and that shal be only a passage for you to Eternall life . FINIS . DELIVERANCE FROM THE KING OF FEARES ; OR , FREEDOME FROM THE FEARE OF DEATH . PSAL. 55. 4. My heart is sore pained within mee , and the terrours of death are fallen upon mee . PROV . 3. 25. Bee not afraid of sudden feare . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. DELIVERANCE FROM THE KING OF FEARES ; OR , FREEDOME FROM THE FEARE OF DEATH . SERMON III. HEBR. 2. 15. For as much then as the children are partakers of flesh and bloud , he also himselfe likewise tooke part of the same , that through death hee might destroy him that had the power of death , that is the divell : and deliver them , who through the feare of death , were all their life-time subject to bondage . IN these words that I haue read , ( to let passe other parts of the Chapter ) the Apostle sets downe the humiliation of Christ with the fruit of it ; His humiliation in his Incarnation and death . The fruit of it in subduing him that had the power of death , and delivering those that were kept under the feare of death in bondage all their life . At this time we will speake onely of the last part , the fruit of Christs death , in delivering those that were kept under the feare of death . The persons that are kept under this feare , are said to bee the children ; Gods owne children , those for whom Christ died , yet they were kept under the feare of death , and that not at some particular time , when tentation had got some speciall advantage over them , but it was a trouble , and a burden to them all their life long , and that not a small burthen , or an easie trouble , but such as kept them as in bondage . The words ( you see ) are easie ; There are two points that arise from them . First , that Gods children , those for whom Christ died , are many times held strongly under the feare of death . Secondly , that Christ by his death freeth them from those feares . I shall onely insist at this time principally on the first ; That Gods owne children , the Children that were partakers of flesh and bloud ( it is taken either for the humane nature , or the infirmities of that nature ) even these children were held under the feare of death . I will shew the grounds of it . The feare of death in the children of God , ariseth either from some causes without , or from somewhat within them . From without them , and so the feare ariseth from God , an act of his providence upon his children . Or from Sathan , a worke of his malice . These are the causes from without . For the first , God in his providence , and that in his speciall and fatherly providence , whereby he doth order all things for the good of his children , for the present increase of their grace , and the fitting them for glory hereafter ; Hee ( I say ) in his providence ordereth it thus , that they shall be kept ( many of them ) a great while under the feare of death , and this he doth for speciall good ends . The first is , to humble them . Adam as soone as he had sinned against God , as his fall was by pride ( he would haue had a higher condition then he was in ) so when God would bring him backe againe , he beginneth first to humble him : and how doth he that ? Dust thou art ( saith he ) and to dust thou shalt returne : he sheweth him , that he was a dead man by sinne , and so would have the meditation of death to humble Adam , and in him all his posteritie after him . So David , when he desired that some meanes might worke upon his enemies for their good , he prayeth , Put them in feare , that they may know that they are but men : He doth not onely pray that mortalitie might be presented to them , but so presented , that it might leaue an impression of feare upon their affections , that they might know what they are , that they have not their beeing , or the power of subsisting in themselves , but that they must looke for it above themselves , to him that hath the issues of life and death in his owne hande . And this is necessarie , that all the servants of God should bee kept humble by some meanes or other . The Apostle Paul ( you see ) he had attained a great measure of grace , yet he standeth in need of something to humble him , therefore the messenger of Sathan was sent to buffet him , that hee should not bee exalted above measure , that he might be kept humble . God intendeth to raise up his children to a glorious estate , therefore as men lay a low foundation , when they intend to erect a high building ; so God layeth the foundation , of all grace and comfort in his servants , in humiliation : therefore he will not onely have them mortall , but he will have them apprehend their mortalitie , and dying condition with feare , that they may be humbled by this feare . That is the first thing . Secondly , God aymeth at the strengthning of faith in his servants . While a man lookes to sense , and is upheld by sensible comforts , there is not that exercise of faith : now every grace is strengthened by exercise , that God therefore may have faith exercised , and so strengthned in his servants , he will expose them to the feare of death . The Apostle Paul found this : wee received ( faith he ) the sentence of death , that wee might not trust in our selves , but in him that raiseth us up from the dead . Hee doth not onely say thus , we acknowledge this to be a truth , that we must die , but wee received the sentence of death , received it as a man receiveth a sentence of death from a Judge , received it so , as it made some impression upon our hearts , received it with some inward sense , with some inward feare : which was a violent worke , such a worke as knocks us off of all holds , and takes us off from all sensible , and visible props , and humane supports , and makes us to see nothing in the creature to doe us that good we looke for , to make us eternally happy : therefore we were taught ( saith he ) not to trust in our selves ; if a man trust any , he might trust himselfe first ; yea , but wee are dying , and cannot enjoy our selves long , therefore wee trust in him that raiseth us up from the dead . Thirdly , another end that God aymeth at , in holding his servants , many times under the feare of death , is , that hee may make them more watchfull , and holy in the course of their lives . This our Saviour expresseth under two parables , the one of the Virgins that were to watch for the comming of the Bridegroome , they knew that he would come , but they knew not when , therefore they were alwayes to keepe their watch , with oyle in their lampes . And the other of a Master , that left Talents with his servants , he told them that hee would come , but hee told them not when , that they might be sure to employ them to the best advantage . And the Apostle Peter raiseth an exhortation to this purpose , on this very ground : Since ( saith he ) that all these things must bee dissolved , what manner of persons ●…ght we to be in all holy conversation and godlinesse , looking for , and hastning to the appearance of our Lord Iesus Christ. We know that the Lord Jesus Christ will come , but hee hath concealed the particular time of his comming , that wee might alwayes keepe our watch , and be prepared for him , whensoever he commeth . Now , this is necessary for all the servants of God , for they are apt to be secure , and to be carried away with worldly businesse , and delights , and to neglect that which concernes their eternall good , and therefore God will affect them with the feare of death , that they may be stirred up to more watchfulnesse and holinesse , in a godly course of life . Fourthly , God doth it , that by the feare of Death they may be better prepared for death , that it may not come upon them as a stranger , that they never thought on before , that it may not come as an armed man upon them : therefore is it that God will have them , not onely to have thoughts of it , but feare of it ; feare ( you know ) is an affection , that quickneth a man to action , keepes him to a constant observing of God. Iehosaphat , when God did not onely bring a multitude of enemies upon him , but also sent the report of them to him , and that in such a manner , as he might be affected with feare ; What did all this worke in him ? The text saith ; Iehosaphat did seeke the Lord with all his heart , and proclaimed a fast in Iudah , and provided such other defence , as was necessarie ; he saw nothing but feare and danger in the creature , Wee know not what to doe with this great company , that commeth against us , this set him aworke to seeke the Lord with all his heart , and to make other provision against them . So the Lord will have his servants apprehend death as an Armed enemie comming upon them , that they may be better prepared to receive it , that they may get evidences of comfort , and assurance of heaven , and so may be fitted upon good grounds to entertaine death with joy when it commeth . And this the servants of God have need of , because if there be not somewhat to quicken to this , there are other things enough to pervert them from it : and then when men are most weake , and full of paine and wearinesse , the divell takes advantage to cast them off from all comfort , so that at the least they shall die uncomfortably ; if not miserably , if they be not prepared before-hand to receive Death , and have gotten assurance , and evidence of a better condition afterward . Thus you have the first thing , that is , Gods act , and for what reasons hee keepeth his servants in this bondage of the feare of death . Againe secondly , another cause from without , is from the malice of Sathan . His maine aime is , to keepe men from a Christian course altogether : if that cannot be done ; his next worke is to make men goe on as uncomfortably in it , as he can possibly : therefore he will present them with as many feares , as may be : and because that this is that that nature most abhorreth ( for it is the most naturall desire of man to preserve his beeing ) I say , because nature most abhorreth this ; this dissolution and destruction of it selfe , therefore he striveth to affect them with the feare of death , especially and above all other . I say , this is Sathans malice . Saint Paul when he came to Macedonia , that he might doe the worke of the Lord , with lesse diligence and comfort , saith he , Wee had feares on every side , horrors within , and terrors without : It was Sathans devise , that the Apostle might doe the worke of the Lord with lesse strength and comfort , to afflict them with as many feares and horrors as he could . And he hath the same malice still , and still getteth much advantage of men , making men to goe on with lesse comfort in a godly life , adorning their profession of religion lesse , with unchearfull walking , because they have beene held under the feare of death . These are the causes that are from without . Secondly , there are some causes from within , from the seruants of God themselves . And these causes whence the feare of death ariseth , are either naturall or sinfull . First , the naturall causes of it are ; The apprehens●…on of Death , as a thing contrary to nature : and according to the strength of mens apprehension , so is there feare . Now Death in this naturall respect , is fearefull to every man , whether we consider the object , or the subject , the thing or the person in whom it is , we shall find a naturall cause of this , even in the servants of God. First for the object , looke upon Death it selfe , it hath all that in it , which makes it a fit object of feare . There bee three things which makes a thing the object of feare , which makes a thing affect the heart with feare . First , when it is considered as an ill . Secondly , when it is considered as an ill , difficult , and hard to be avoided . Thirdly , when it is considered as an ill to come . For if it be not conceived a thing that is ill , but good ; it is not feared , but rather desired . And then againe , if it be but a slight ill , such as hath but a weake strength in it , which a man may easily master , it is not feared , but disdained . And then thirdly , if it be an ill that hath strength it , and can hardly be resisted and overcome , if it be present , it is not feared , but grieved for . It must be evill apprehended as future , apprehended as difficult , and apprehended as ill , if it be a thing that is to be feared . Now all these things are in Death , in the apprehension of Gods servants while they live . First , I say , they apprehend it as Ill. Ill is twofold , either that which is contrary to mans will , and so it is called Malum tristitivum ; or else contrary to mans nature , and so it is Malum corruptivum . Now Death is contrary to man in both these senses , both to his nature , and to his will. It is a thing he would not have , because it is contrary to his nature : and that is contrary to his nature , that seekes the destruction of nature . Now , when a man apprehendeth Death , as a thing that would destroy nature , that would overthrow , and dissolve , & break in pieces , that goodly Fabrique , ( as he conceiveth it ) and make that something to become nothing , it is a thing that nature cannot beare , it abhorreth . So the servants of God , as they have nature in them , they have this naturall affection to preserve their beeing : and this in it selfe is not simply sinfull , but so farre as it exceedeth the rule . Therefore you see that because men apprehend Death , as an Ill contrary to nature , they preferre other things that are Ill , in a lesse regard , in a lesse degree before that : A man would rather part with his wealth , then part with his life , as wee see in Psal. 49. A man would give God a ransome for his soule if hee could , hee would give all his goods to ransome his life . Hee would rather be poore then not at all : Nay , a man will part with his ease , with his health , rather then with his life : hee will be in paine , rather then he will not bee : Skin for skin , and all that a man hath , will hee give for his life : Nay , a man will part with his credit and estimation , rather then with his life , he will rather be disgraced , then not be : A living dogge , is better then a dead lyon ; this is the speech of a man naturall : he preferreth a dogge that hath life in him , before a Lyon that is dead ; he would rather be a meane living man , then a dead Prince . That is the first thing , men naturally conceive Death , as a thing contrary to nature . So it is a naturall Ill. Secondly , as man conceiveth Death an Ill contrary to nature , so he apprehendeth it an Ill not easily overcome . When Goliah looked on David , on the meannesse of his stature , and the slendernesse of his preparation to fight , he considered him as an enemie , but as a weake one , and therefore in stead of fearing , he disdained him ; Dost thou come to mee as a dogge ? I will give thy flesh to the fowles of the heaven , and to the beasts of the earth , hee scorned him : But when the Host of Israel looked on Goliah , as a mighty enemie , that they could not easily resist , much lesse overcome ; the Text saith , they were full of feare , because of Goliah : the strength of the adversarie was that that filled them with feare . So when a man lookes upon Death , and seeth it come as a mightie armed man , provided with all weapons of warre , seeth it come in to the most populous Cities ( as in the pestilence ) and slayeth tenne thousand before it , seeth it come on the most strong and valiant men , and breakes their bones , and destroyeth them ; Who can stand before this Goliah , hee that defieth the Host of God , the host of Israel ? not onely the wicked , but the servants of God are overcome by this enemie : I say , thus nature discourseth , and thus a naturall man apprehendeth Death , and therefore he conceiveth Death to bee a fearfull Ill , because it is a thing that he cannot easily overcome ; That is the second . Thirdly , he conceiveth it as a thing Future , as an Ill to come . I am yet living and in health , but how soone this health may turne to sicknesse , and this life to Death , I know not ; this is that that holdeth downe the spirit under feare . As David said , I shall fall one day by the hand of Saul : one day ; so saith a man that liveth now in the multitude of his businesse , in abundance of strength , and abilitie every way , I shall one day fall into the Grave , I shall one day fall into the hands of Death . Peter wee know how he affected Saphira , with telling her of the death of her husband , and faith he , the feet of those that carried out thy husband , shall carry thee out ; this affected her with feare so that she fell downe dead upon the apprehension of it . Thus , I say , if we looke upon the object , Death , considered as an Ill , that is , a thing contrary to nature . Death considered againe as a strong and mightie Gyant that none can overcome , but it overcommeth them . And then considered againe as a thing comming upon men now in the approach , and wee know not how soone he will graspe a man in his hands , and seaze upon him : this is that , I say , that causeth that naturall feare , that is in the children of God. Then againe consider the Subject , the person in whom the apprehension of such an object is , and so likewise we shall see somewhat in the dispositions of men , or in their state and condition here , that may affect them with a naturall feare of Death . The first is , some men by constitution are more melancholy , and are naturally of a more fearefull temper , indeed distemper . The braine is distempered , the heart is distempered . The braine apprehends things , and lookes upon them through a false glasse , through a deluded fancie , and so makes a false report to the heart , presenteth things more terrible then they are : so sometimes the heart is ill affected , by the misreport that is brought to it by the understanding : sometimes both are distempered , as that humour prevaileth more strongly in the body . So also there are sometimes raised up turbulent , and disquieting , and violent passions that make some full of feare , as we see in Belshazzar , whose knees did smite together , and all through the apprehension of death , and so Felix when he heard of death and judgement to come , hee trembled . Though the feare of these men did not rise from melancholy , but from inward guilt of conscience , yet the effect sheweth , that when men are affected with the apprehension of Death in the worst sight and apprehension of it , it causeth feare and terrour . Secondly , it commeth in others , and generally in all from weaknesse of nature , which in some is more then others , according to their different constitutions and educations ; so the rich many times are more fearefull of Death then the Poore , because they have more to lose , so likewise voluptuous persons , are more fearefull of Death , then those that are more temperate , because by voluptuousnesse they have dis-joynted , and weakned their spirits . So young men many times are more fearefull of Death , then those that are old , as we see in the storie , Iudg. 8. 20. Iether the sonne of Gideon , when he should have killed Zeba , and Zalmunna , the Text saith , Hee was afraid because hee was a young man , but Gideon that was elder did it willingly , as a man better accustomed , and experienced with observations of changes , and varieties of accidents amongst men . We shall see the servants of God themselves have discovered this weaknesse of spirit , specially upon sudden apprehensions of things . Abraham upon the sudden and violent apprehension of Death , was put to asinfull shift : I thought ( faith he ) the feare of God is not in this place , and they will slay me for my wives sake , therefore I said , this is my sister . So Samuel , when God sent him to anoint David , he discovered this weaknesse , If Saul should know what I am a doing , he will slay me ; therefore hee desired to have some other message , under the colour whereof he might put Saul off . So Peter out of a sudden apprehension of death , and feare of it , he denyed his Master : This weaknesse of spirit is in man naturally . Further , there is another thing that causeth this naturall feare , and that is , the unacquaintednesse men have with Death , there is somewhat in this matter , that is strange to men ; notwithstanding they heare , and see many die before them daily , they heare things spoken of by the Minister , and they reade the Scripture , and many excellent comforts , but who hath seene these ? what becommeth of these men ? they see Death the strict Porter of the world , let men out of the earth , but he locks the dore of the Grave upon them , and none commeth backe againe to tell what is done in that place of silence , to tell what is become of men , when they are in the Grave , how they speed in that world of soules ; there is no man returneth from the dead to report these things to them . Now this affecteth the naturall man , nay all men naturally are affected with the fearefull apprehension of death , because they know not what will come after , as the naturall man speakes in Ecclesiastes . When Ioram set out a watch-man to see what was abroad , and spied an Armie comming , he sent a servant , but Iehu biddeth him goe behind him , he sendeth another , and hee goeth behind him still : saith he , I see the men goe ; but they come not backe : the Text saith , hee was afraid . Make ready the Chariot , saith Ioram ; If this be the issue that men goe , but never come backe againe , it is high time to looke about us . Certainly ( beloved ) such are the apprehensions of death : Wee see men ( saith the naturall man ) goe downe to the Grave , and not come backe againe , wee see that a man ceaseth to bee , and to doe those actions that we doe , when we are upon the earth , therefore let us consider the matter more seriously . When the Captaine of the fifty , that came to the Mount to Elijah , saw the two former Captaines , and their companies consumed , saw that they were all dead , that they ceased to bee , but he saw not what became of them afterward , therefore he commeth with feare to the Prophet , and intreateth him that his life might be precious in his sight . All strange things we know affect men , and every thing , as it is more strange ; so it more affecteth man naturally : Let there but come a beast out of the Wildernesse , assoone as ever he commeth unto a man and seeth him , he flieth from him , because he is not used to the sight of man , it is strange to him ; but now take a beast that is brought up in the pasture , in the field , he will come to a man without feare , because he is used to the sight of him . So it is here , Death is apprehended as a strange thing , as a thing that a man never knew by experience ; Men have seene thus much , that people have died , but they never heard of any that came backe againe to tell them how it fared with them after death . This ( I say ) that men should goe to the place of silence , and have all matters hushed , all things kept secret downe there , there commeth no report thence , this affecteth men with feare . These are the naturall causes . Secondly , there are other causes within , that affect men with the feare of death , and those are sinfull causes . First , the want of the feare of God ; and as this is lesse , so the feare of Death is more : therefore we shall find that wicked men that cast off the feare of God in their lives , they are slavishly held under the feare of death , this you shall see in those examples of Belshazzar , a man that set himselfe with a high hand against God , went on in a contemptuous course against God , and prophaned the holy vessels , when there was a hand writing upon the wall , some terrible thing presented to him , his knees smote together , hee could not hold his joynts still : And so Felix , a man that lived without the feare of God , when he heard of judgement , and other things ; the text saith he trembled ; and so likewise Cain , and divers others , I need not stand on it . It was one of the Judgements threatned in part , 28. Deut. Because thou dost not feare the Lord thy God , therefore wheresoever thou goest , thou shalt find no ease , neither shall the sole of thy foot have any rest , but the Lord shall give thee a trembling heart , and thy life shall hang in doubt before thee ( that is , thou shalt be in continuall feare of death ) and thou shalt feare day and night , and shall have none assurance of thy life ; in the Morning thou shalt say , would God it were Even , and at even thou shalt say , would God it were morning , because of the feare of thine heart wherewith thou shalt feare ; and for the sight of thine eyes which thou shalt see . This is this is the first thing . Secondly , another thing is this , when mens hearts are too much glued to the world , and marke it , according as there is worldly affections , and worldly-mindednesse in the hearts of Gods servants , so the feare of Death is more in them : according to the strength of the one , is the feare of the other . What is it that disquieteth men ordinarily , and makes them that they cannot think of Death with comfort , but this ? now they must lose their company , part with all their friends when they die once . Hezekiah complained of that , I shall see man no more ( saith he ) with the Inhabitants of the world . This I say , is that that affecteth the heart exceedingly , that they must lose all their friends , specially when husband and wife must part , parents and children must part , and familiar and deare acquaintance must part , this causeth the feare of death , because the heart is too much set upon the creature . So likewise worldly businesse , when a man loveth much employment , much businesse , he cannot abide to thinke of death , Why so ? because all worke , all enterprises cease in the grave ( as Iob saith ) A man hath neither the workes of his hands , nor the enterprises of his head in the grave , all actions cease , both of the mind and bodie there . So when a mans heart is set upon pleasures below , there is neither love nor hatred in the grave ( saith Solomou . ) That is , those things that affected the heart , that men love , they cease there , all his pleasures and comforts are gone . So if a man love honour , and applause amongst men , it ceaseth in the grave , all honour there is laid in the dust , contempt is cast upon Princes : this is that that affecteth men exceedingly , that they shall lose their honours and pleasures , and acquaintance , and businesse , and all when they come to the grave , and that because mens hearts are set too much upon these things . That is the second reason . There is a third thing , which is a sinfull cause of this feare of Death , and that is the want of Assurance . There be two things that a man not being assured of , makes him feare Death , and these may be in the children of God , and as they are more in any one , so the feare of death is more in them . The first is , when they are not assured of reconciliation with God , that God is at peace with them , pleased with them in Christ. The want of this assurance makes death fearefull , for now they looke upon Death , as a Sergeant , as a Jaylour , either it is a Sergeant to take them off their present comforts , or as a Jaylour to hold them under those bonds and fetters , that they would faine escape : Now when a man looks upon Death either way , it is terrible . As a Sergeant ; so the rich man in the Gospell , This night they shall fetch thy soule from thee : they shall come to thee as a Sergeant to a Debtour , to require a debt ; they shall require thy soule of thee ; Now , we all know , that a man that is in debt , and either hath it not to pay , or is unwilling to part with that he hath , such a man cannot indure the sight of a Sergeant above all men , because he commeth to fetch that from him , that he would not part with . Or if he looke upon Death as a Jaylour , so Christ saith ; Agree with thy adversarie quickly , lest hee deliver thee to the Iudge , and hee give thee to the Iaylour , and then he holdeth thee in prison , from whence thou shalt not goe out , till thou have paid the uttermost farthing . Now when a man looks on Death as a Jaylour , that holdeth all in the grave , till the great Judge of heaven and earth calleth for them , at the generall day of Assizes , that great day of appearance , when all the world shall be gathered together , and every prison shall giue up their prisoners , The sea and the grave shall give up their dead . I say , when a man standeth thus as unreconciled to God , or at least , as one that doth not apprehend this reconciliation , is not perswaded of this , that God is reconciled to him , it is no marvell if Death be terrible to him . Therefore in the sixth of the Revelation ; The Kings and Captaines , and the great and mighty men , they cryed to the mountaines to fall upon them , and to hide them , from the presence of the Lambe , because the great day of wrath was come , and who could stand . So we see in 33. Isa. 14. there is crying out concerning the comming of God , the sinners in Sion , the hypocrites are afraid , what is their feare ? who shall dwell with everlasting burnings ? and who shall remaine with consuming fire ? when they shall see nothing but terrourand wrath in God , fire and consumption , when they see nothing but such terrible things , then feare cōmeth upon them . Now marke , hypocrites stand altogether unreconciled , and therefore it is no marvell if they be afraid : and the Saints of God , so farre as they are defective in the assurance of Gods love , so farre they conceive themselves in the state of Hypocrites , and therefore they are so full of feares . Againe , a second thing that they stand unresolved of , is concerning the future estates of their soules and bodies after death , they are not sure of this , that there is a better condition afterwards : this is that great question , Whether goe wee ? I goe now out of the bodie , and whither then ? I goe out of the world , and whither then ? I am going out of the company of men , and whither then ? shall I goe to Angels and Saints , or to divels ? shall I goe to Heaven or to Hell ? shall I have a beeing or not , in miserie or in happinesse ? They know not what shall become of them , they are unresolved of this point , of their owne state to come , whether they shall be in happinesse or horrour after death , and therefore Death is terrible , You have the point opened . I will answer an objection or two , and then come to the use . It may be objected : It seemeth the servants of God are not kept under the feare of death : all those that are in the state of grace , have faith ; faith , that spendeth these feares , and therefore since they are in the state of beleevers , how can they be held under the feare of death ? To this I answer briefly ; there is faith in all the children of God that are effectually called , but wee must know that Faith is considerable two wayes , first as it is in conflict , and secondly as it is out of conflict . Now the Faith of Gods servants in conflict , so sometime it is in conflict with feare , and sadnesse of spirit , Why art thou cast downe , oh my soule ? why art thou disquieted within me ? &c. Sometime it is in conflict with reason and sense ; thus the people of Israel , when they came into the Wildernesse , they looked for nothing but dying , and destruction of nature ( for sense presented it to them , ) therefore saith Moses ( which is the voyce of Faith ) Stand still , and see the salvation of God , &c. Now in this conflict the successe is doubtfull , sometime ( as it was betweene Amalek and Israel fighting together ) Amalek prevailed , & Israel had the worst : sometime Israel preuailed , and Amalek had the worst , so sometime Faith prevaileth against sense , and those fears that arise from sense , and somtime again carnal fears , and Sense prevaileth against Faith , now accordingly are those effects in the hearts of Gods children . But secondly , sometime Faith is out of conflict , it now triumpheth in assurance , it is come now to full assurance of Faith , as it is called in the Scripture , and then there is nothing so comfortable , and desirable as death it selfe to the servants of God. So wee see David in the 23. Psal. Though I walke through the valley of the shadow of death , I will feare none ill , for thou Lord art with mee : And so the Apostle Saint Paul , triumpheth over all things , Nothing shall separate 〈◊〉 from the love of God in Christ , neither principalities nor powers , nor life , nor death , nor things to come , nothing shall doe it , the Apostles faith now was out of conflict , it had got the field , the day of Sense , and now he lookes on Death with comfort . So that I say in that measure that Faith workes in that measure , feare of death ceaseth . Secondly , it may be objected . But we see the servants of God are said to love the appearance of our Lord Iesus Christ , and the Apostle Paul is said to desire to bee dissolved , and to bee with Christ , How can these stand with the feare of death , under which Gods servants are held . To this I answer briefly . Gods servants must be considered in their desires two wayes . First , in their generall desires ; Secondly , in a particular state wherein they are . In their generall course , their desire is most for the appearing of Christ , they most desire to be with him as best for them : but take them in some particular state wherein they are lesse provided , and lesse fitted and prepared , then , they may be at a stand in their desires , they may have the feare of death in them . As a wife , her generall desire is for nothing so much as for the presence of her husband , yet she may be under some particular unfitnesse , there may be something or other in the way , that she would not have him come in at that instant , though her desire be for nothing so much as for his company . So it may be the case of the servants of God , they may say sometimes , Lord spare mee a little before I goe hence to strengthen my faith , to perfect my repentance and holinesse , to doe some particular worke , and the like . David considered this , that there was something that he might doe that he had not done , and that he would faine doe before he went : and so Hezekiah , and the rest of the servants of God. The point is cleare . I come to the Application . It shall be a word of exhortation ( to cut of otheruses ) and that is this . To stirre up the servants of God , that if they be disposed to distempers under which they are held , that they are afraid to die , that therefore they labour by all good meanes , to shake off the feare of death . Why ? Consider and note well those two things that are in the Text. The first is this , that it is an uncomfortable state to be held under the feare of Death , you see it is called a Bondage here , and that is enough to show the uncomfortablenesse of it , he saith , by the feare of death , they were held in Bondage all their life long . Now the feare of Death is a bondage principally in these two respects , first , because it is with them , as it is with a Bond-slave . A Bond-slave is afraid to looke on him that hath the command of him , he apprehendeth him as no friend , therfore he doth not love to looke on him : so it is in this case , when a man lookes upon Death as a thing that is no friend to him , he cannot abide to looke on him , every thought of Death , is a presenting of death to him , and it is a miserable bondage , when a man cannot present Death to himselfe without feare . Secondly , there is this in it that makes it a bondage , it holdeth downe the spirit of a man. A bond-slave ( you know ) is bound with fetters and chaines in his captivitie , so that he hath neither freedome of spirit , nor freedome of action : So it is with a man that is held under the feare of Death , he cannot doe what he would , he cannot rejoyce in God ; he cannot delight in the apprehension of glory to come ; he cannot entertaine a thought of parting with things present , with that securitie , and comfort of heart , that he should doe , and all because this feare , ( as the fetters ) bindeth his hands and his feet , and keepeth him in bondage . This is the first thing , the feare of death , to be held under it , it is an uncomfortable state . Secondly , as it is uncomfortable , so it is possible that the servants of God , may be free from these feares under which they are held . We see the text sheweth it , Christ came for this end , that having destroyed him that hath the power of death , that is the divell , hee might deliver those , that for feare of death were held under bondage . Did Christ come for this end ? then it is possible to bee had , for certainly Christ would not lose his end he came for : this was his end , not onely to deliver them from eternall death , but also from the feare of temporall death ; It is possible therefore ; The servants of God have found it , and therefore you shall see them brought in insulting , and triumphing , and glorying over Death ; Oh death , where is thy sting ? oh Grave , where is thy victory ? thankes be to God that hath given us victory , through Christ our Lord : When they looked upon Death through Christ , they looked on it without this feare , the sting and power is tooke out , the very nature of it is changed , and it is made now every way beneficiall . I say it is possible , for we are regenerate , and begotten againe to a lively hope , to an inheritance immortall and undefiled , and in what measure the hope of heaven is in the heart of man , in that measure the feare of death falleth in that heart , now it is possible that we may attaine this fulnesse of hope , and therefore it is possible that we may be freed quite from the feare of Death . This may suffice by way of motive . A word or two by way of direction . If this be possible to be had , how shall the servants of God get it ? you see some of Gods servants are held under the feare of death , and that all their life long , how shall we be freed from this feare ? I should now orderly take up the particulars laid downe as causes , and shew that by these it is cured : as for instance . Doth God doe this for this end , that he may humble a man ? then the more humble thou art , the lesse thou shalt be in the feare of Death , for God layeth these feares upon men to humble them , therefore labour for perfect humiliation , and thou shalt perfectly ridde these feares out of thy heart : as we see plainly , the servants of God , the more humble they have growne , the lesse carefull they have beene of life , and the lesse fearefull of Death : And so those servants of God that have beene brought to deny themselves , and to renounce all their worldly expectation and advancements , they have alwayes beene ready to die . Saint Paul , was growne humble , and the Lord had prevailed upon him , kept downe his spirit from being exalted above measure , and now ( saith he ) my life is not deare to mee , he was content to lay downe his life and all when he was humbled . Beloved , pride in some outward excellencies or other , setteth a man above his place , therefore when a man is tooke off from all that puffes up the spirit of a man , he will be content , to lay downe any of those things , even life it selfe if need be . Againe secondly ; Doth God doe it to strengthen faith in a man ? then the more thou strengthenest faith , the more thou shalt be freed from these feares ; you know faith lookes upon Christ as the proper obiect of it , and the more a man interesteth himselfe in Christ , the more by Christ , hee is freed from the feare of Death . Christ hath redeemed us from the Grave and from Death , and therefore when by faith hee lookes upon Christ , and through him upon Death ; hee lookes upon that , as a thing made , instead of poison a medicine ; in stead of a destroyer , a Saviour and deliverer , as a meanes to free him from the bondage of sinne and miserie and afflictions , &c. Thirdly ; Doth God doe this , that he may make men more holy and watchfull in their course ? then certainly the more thou canst purge out thy sinne in the course of thy life , the lesse thou shalt feare death . The sting of Death is sinne , then if thou wilt have Death comfortable , let thy life be conformable to Gods rule and word , or else every sinne will present it selfe in death before thee , specially those sinnes , thou allowest thy selfe in , will make Death as bitter as Hell. Fourthly ; Doth God doe it for this end , that he may make thee better prepared for death ? Then the more thou art prepared for Death before hand , the lesse thou shalt feare it , when it commeth upon thee , it will not come as a stranger , but thou wilt be ready to receive it , as one with whom thou art acquainted already . It is a great matter if men could learne this wisedome to die daily ; that is , be every day imployed , as dying daily : I meane for the manner of your carriage , not for the matter , for the substance of the dutie . If a man were sure to die this day , he would lay aside all businesse , and set himselfe to be prepared for judgement , and would lay aside the use of any other comforts and delights . But that is not the meaning , but this , that we carry our selves in businesse every day , as if Death should seize upon us in that businesse , that we might be found well-doing ; that is , when a man followeth his earthly businesse with a heavenly mind , when he keepeth to the rule of righteousnesse , and truth in his ordinary calling , when he is doing , or receiving good in his company , when he useth his pleasures and recreations , as the whet-stone to the Sithe , to make him fitter for God ; I say , when thus we doe things to a right end , and in a right maner ; if Death now should seize upon us in such an action , it should find us well-doing : And this is that we perswade you to , if you would have death comfortable , and not terrible , be so imployed , as that your actions may be good , both for matter and forme , that you are now about , because Death may strike you in such an action . But I cannot stand on these particulars . Againe , for the causes in our selves ; If you would be freed from the terrours of Death , then rectifie your apprehensions and opinions of Death , thinke of it as it is , as it is I say to beleevers , to those that are in Christ. It is not the destruction of nature , and so a naturall Ill , as you account it ; It is rather a cure of nature , for assoone as ever we live , we are dying , and all our life , it is but a living death , a continuall decaying and dying . Now when death commeth , it putteth an end to all the decayes of nature , and setteth all right againe . It is but asleepe , and sleepe it is not a destruction , but a helpe of the bodie , and that which inableth to vigour and strength , and fitnesse to action , Againe , it is not the destruction of any part of a man , the body it selfe is not destroyed : indeed it is in the Grave , but it is in the grave , as in a bed of peace , They shall come and rest in their beddes ( saith the Prophet ; ) The grave is but as a bed wherein the body lies asleepe , and no man ( you know ) is troubled with feare that hee goeth to bed . The grave is but as Gods chest to keepe in all his Treasure , whereof the bodies of his servants are apart , precious to him , even in the grave , in death , Precious in the sight of the Lord , is the death of his Saints ; and God will open this Cabinet , and the Chest of the Grave , in the great day of the Resurrection , and bring the body out againe , and then it shall be as good as ever it was , nay , I say not onely as good , but much better too , for our vile bodies shall bee made like the glorious bodie of Christ. Phil. 3. No man when he goeth to bed , thinkes much to have his old cloathes taken off , that they may be mended , and made better against morning . When we sleepe in the Grave , it is no more but this , the garment of the soule , the body , the old apparell , that is taken off , that it may be made better , and a more glorious body , this is all , we lose nothing by it , but our estates , even our bodily estate is bettered by it . And for the Soule , Death doth not destroy that neither , for know this , the soule liveth for ever , the bodie indeed returneth to the Earth as it was , but the soule returneth to God that gave it ; The soule I say liveth , that is the thing that Christ himselfe proveth in 22. Mat. Abraham is alive , why so ? For God is not the God of the dead , but of the living ; for God said , I am the God of Abraham , &c. How can this be , that God is the God of Abraham , and yet he is dead ? Indeed he is dead , if wee looke to the separation of the soule and body , in the cessation of bodily actions ; but if we looke to the better part of Abraham , his soule , that continueth , the ever-living God hath made an everlasting Covenant with him , and therefore he dieth not . Againe it is not onely , not the destruction of nature , but not of your actions neither , Death doth not destroy them neither ; Indeed there is a cessation of bodily actions , but it is , that the body may have better strength , and be the fitter instrument of holinesse after : But for those actions of the soule , that depend not upon the body , they are as perfectly done , when we are dead , as when we are alive , and better too . When a man liveth upon the earth ( you see , ) his soule is much hindered by the body ; A distempered sicke crazie body , or a full well-fed body , is a hindrance to the soule , because of that tie that is betweene the body , and the soule , and the spirit : so there is a simpathy , the soule is affected some what in this sense . But it is not so then , the soule shall bee loosed from the body , and so freer for spirituall actions then now it is . The soules under the Altar , they crie , How long Lord , holy and just , wilt thou not revenge our bloud upon them that are upon the earth ? The soules of Gods servants you see then are glorified , when they are out of the body , and therefore shall glorifie God more perfectly , and enjoy God more freely and fully , then now while their soules are in these mortall bodies . And at that very instant , when the soule of Gods servant is carried out of the body to heaven , it more perfectly injoyeth Christ , and is more sensible , and more fit to answer the love of Christ to him , then ever when it was in the body . So then here is a cessation of baser actions and imployments , to give place to more noble , and heavenly , and excellent actions , wherein the soule shall bee employed in heaven . There is then no losse of actions neither . Againe , there is no losse of company . This is a thing that troubleth men , husband and wife to part , friends to part . But we lose no company by death , howsoever we lose the company of men , that we cannot assure our selves are friends indeed : for of all the friends we speake of in the maine point , when they come to be tryed , there are few to be found to be friends : But then , we goe to them whose love is perfect , that you may be sure of , and have the truth of their love . Againe , how little comfort , nay how little have you company with those friends you desire ? Is not much part of our life spent without any fight of our friends ? is not halfe of it spent in sleep in the night ? and the other halfe in businesse and pleasure ? Alas ! how little time have we to enjoy our friends we rest on ? But then , we shall perfectly enjoy them , when there shall be no need of sleepe , when there shall be perfection of love , and freedome from distraction and imployment , when the servants of God shall fully , and freely , and sweetly , and comfortably enjoy one the other . Abraham , and Isaac , and Iacob , and the meanest of the Saints , shall meet in the expression of love , in such a perfection as we cannot speake of . And this is certaine , you shall goe to many . Who can tell the dust of Iacob ? Now you have some one , or two , or three , or a few men or women that you account friends , and dote much upon , but then you shall have ennumerable company , a world of friends of men and women , multitudes , they cannot be numbred , they are as the starres of heaven for number . I say there is no losse of company by this meanes . Againe , you shall lose no pleasures by death , it may be you shall lose some few sensuall bruitish pleasures , a few mixed , corrupt pleasures , pleasures that have the mixture of sorrow and feare in them , that imbitters them to the soule of a man , but it shall not be so then : you shall be freed from imperfect pleasures , and have perfect ones at Gods right hand for evermore , pure pleasures . Againe , you lose no necessary convenience neither , the rich man loseth no riches by death ; he loseth his money , doth he lose his riches therefore ? No ; The Angels are rich , but they have no money ; the Saints are rich , they want nothing , but they have no money . It may be thou losest a child , thou shalt find a Father ; it may be thou losest a weake friend , that loveth not long , or it may be not so truly as thou thinkest he doth ; and thou findest friends that are many and perfect , and pure in their love , that love with a perfect heart ; And what then are all those losses , when you enjoy that which shall make the soule happy for ever ? Thus I say you should rectifie your opinions concerning Death , looke upon it aright , have true apprehensions of it . Get an intrest in Christ , and looke on death through him , get faith , and then all these things that I haue spoken shall be your advantage , so the Apostle concludeth , Christ is to us in life and in death advantage ; If we live he is gaine to us in life , and if we die , he is advantage to us in death . And death is reckoned amongst the speciall favours and priviledges Christ hath given to his Church ; All are yours , what all ? life and death , things present , and things to come ; all are yours , and you are Christs , and Christ is Gods. So we see that Death is amongst the priviledges that Christ hath given his Church , therefore rectifie your opinions concerning Death , make good that I spake before , and you shall find this good that I now speake . And for the last , the unacquaintance with Death : let not that trouble you , none come from the dead to tell you what is done there , but looke on the servants of God before , and when they die , and you shall find enough how they apprehended Death , when they have looked on it in the glasse of the Gospell . Looke upon them before death , Iacob being to close up his dayes with blessing of his children ; Lord ( saith hee ) I have waited for thy salvation . Hee looked upon Death through Christ , the Saviour of the world , that he should bee saved by him : and though it be true that there is a further meaning for the Tribes in those words of Iacob , yet this was proper to Iacob himselfe , hee looked upon Death now approching , as that that he was delivered from , and set into that freedome purchased by Christ. So old Simeon , Lord , now lettest thou thy servant depart in peace according to thy word , for mine eyes have seene thy salvation ; Iacob accounted it his salvation , old Simeon , a departure from a worse place to a better , from worse company and comforts to a better ; A change for the better still , and a departing in peace . Againe secondly , looke on the servants of God in death , see what they have said too : Iosiah , a man that was upright in heart , he went to the grave in peace , he was gathered to his fathers in peace , that he should not see the evill that should come upon his people : here is all : it was but a peaceable taking of him away from a more troubelous condition if he had lived longer . Beloved , he died in warre , yet it is said he was gathered in peace ; he had inward peace with God , though he failed in that particular action . And the Apostle in the 2 Cor. 5. 4. This is our desire that wee may bee clothed upon , not that we would be unclothed , but clothed upon , that mortalitie may bee swallowed up of life . A strange speech , he counteth death life to him , he counteth the death of this life , to be the death of mortalitie , by laying aside this earthly tabernacle ( as he saith in the first verse ) mortalitie is swallowed up of life : And therefore you give wrong names to things , for while you live , you die , because your life it is a dying condition , and while you die , you live , because then the cessation of life it is as the river Iordan to the people of Israel , no more but a passage to Canaan , not a floud to drowne them , so it is with the servants of God , death is but a passage to heaven , it is not destructive to them . So that if men did but rectifie their opinions of Death ( as I told you before ) when their hearts are right set , when they are humbled , and not lifted up with worldly things , when their faith is strengthned , and setled in them , when they are made watchfull in a holy course , looking for Death , when they are established with the assurance of Gods favour , then I say they may find that all these naturall feares of death were upon mistake , they did not rightly apprehend the thing . Other things I should have added , but I am loth to hold you too long . A word for the occasion ; and so I will conclude ; The departure of our Sister here was the occasion , as of this meeting here , so of this Text in particular . Shee gave good evidence to those that knew her more inwardly , that she was in Christ , that she was delivered not onely from eternall death , but from feare of temporall death too . It pleased God to exercise her a great while under the feare of death , the apprehension of it wa●… of some terrour to her , but neverthelesse when God called her to it indeed , then the feare of Death was hid from her , and Christ then applied the fruit of his death , in freeing her from those feares . Shee was not freed from them out of a Stoycall Appethy , or want of naturall affection and passion , but out of a spirituall and faithfull application of Christ to herselfe upon good grounds . Shee looked upon God as her Father , and much delighted to expresse her apprehension of him under that notion , and shee very often manifested her rejoycing in that interest she had in God , as his child : no marvell then if the feare of death were taken away : we see here in the text , that they are children that are delivered from the feare of death . When we are in the state of Gods children by adoption and grace , then there is rather a desire , then a feare of death : It is but as our Fathers white Horse , so it is called in the Revelation . A child at schoole , when he seeth one riding post through the streets , as if he would runne over him , or tread upon him , he cryeth out : But if he sees that it is his fathers man sent to bring him from schoole to his Fathers house , all his feare is past , and he laugheth and rejoyceth . So when we are the sonnes and daughters of God by adoption , we apprehend Death as our Fathers pale Horse , sent by him to bring us , from a place of prison on earth , home to our Fathers house , a place of libertie in heaven ; So it was with her . She looked upon Christ as her Husband , and though she left a husband upon earth , yet ( it was her owne expression ) shee was to goe to her Husband in heaven , which was farre better for her . And therefore ( I say ) having these apprehensions of God as her Father , and that she was adopted to the state of a child by grace , and looking upon Christ as her husband , no marvell shee was freed from the feare of Death . And that these were upon good grounds , those that knew her course best , knew that she expressed it by her abundant care to please God , by her desire to serve God , by her endevour to mortifie and subdue ill in her selfe , by her growth in grace in her latter times , these good evidences did shew that it was not a rash and groundlesse perswasion , but a true and reall apprehension of God and Christ that freed her from this Feare of death . Beloved , many times the life of Gods servants is uncomfortable to them , because ( for some of those reasons I have spoken of before ) they are afraid of Death , and they apprehend it not with comfort , and this they doe , because they see not the interest they have in better comforts then Death can take from them ; I have the rather therefore spoke this of her , that you may take notice of it , and apply it to your selves . And to conclude , make this use of all , to grow more humble , and watchfull , and holy , to strengthen faith more , and by dying daily to prepare more for Death : For faith is the rectified apprehension of things : Death it is not so fearefull as you thinke it is , you lose not so much as you thinke you lose . Nay againe , because this trouble , and this feare dishonoureth God , therefore when God calleth us to Death , he hideth these feares from us , as he did from this servant of Christ at this time before us , though she were fearfull before , yet she was exceeding comfortable all the time , when the apprehension of Death approched upon her . So it shall be with thee , if thou bee carefull to use the meanss to prepare for Death : mind thou the dutie that God enjoyneth thee in thy life , and leave the event and issue to him ; either hee will glorifie himselfe by thy feares , or else he will glorifie himselfe by delivering thee from thy feares . FINIS . THE PERFECTION OF PATIENCE ; OR , THE COMPLEATE CHRISTIAN . HEB. 12. 1 , 2. Let us runne with Patience unto the race that is set before us , looking unto Iesus the Authour and finisher of our faith , &c. JAMES 5. 12. Yee have heard of the Patience of Iob , and have seene the end of the Lord. LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE PERFECTION OF PATIENCE ; OR , THE COMPLEATE CHRISTIAN . SERMON IIII. JAMES 1. 4. But let patience have her perfect worke , that you may bee perfect and intire wanting nothing . IN the second verse of this Chapter , the Apostle perswadeth the distrest servants of God to beare their afflictions chearfully , My brethren ( saith hee ) count it all joy , when you fall into divers tentations : This exhortation he presseth in the third Verse , by shewing the gracious effects of tentations , when God sanctifieth them ; Knowing this that the tryall of your faith worketh patience . Yea , but if this be all the fruit of our afflictions and tentations , that we shall be made patient , what great matter is that ? what great advantage commeth by patience ? It is but a dull grace , it is meerely passive ? He telleth them , that it is such a grace , as is necessarie to the beeing , and perfection of a Christian , in the words that I have now read to you , Let patience have her perfect worke , that you may be perfect , and intire wanting nothing . I shall speake something for the explication of the tearmes and phrases used here , and then come to elect such points as shall offer themselves to us from them . First I will shew , what is meant by patience . Secondly , what is meant by Patience having her perfect worke . Thirdly , what is meant by this , that doing of this , they shall be perfect and intire wanting nothing . Patience ( in a word ) it is a grace or fruit of Gods spirit , whereby the heart of a beleever willingly submitteth it selfe to the will of God in all afflictions , and changes in this life . I say , it is a worke or fruit of Gods spirit . In respect of this worke , the efficient is called , The God of Patience . And long suffering ( which is the same with Patience ) is made a fruit of the Spirit , Gal. 5. 22. The subject of this , is the Heart . The act of this Patience , is to submit a mans selfe willingly to God in afflictions : I say willingly , for there is a submission which is by force ; when God subjects a man to himselfe , not by a graci●… and sweet inclining of the will , but by a powerfull subduing 〈◊〉 the person . Now , when I say there is such a willing submission to God in afflictions ; the meaning is thus ; That there may be in a beleever , in a child of God , a Velietie , an inclination of the will , a naturall desire to be freed from Afflictions , yet neverthelesse there is in him that willingnesse that is here the Patience of a Christian. There may be a willingnesse , and an unwillingnesse in one and the same person arising from divers principles . In every renewed soule , there is a principle of nature , and a principle of grace ( I speake not now of corrupt nature , but of pure nature , for we may so speake . ) There is a desire that ariseth from nature , and that tendeth to the conservation of a mans beeing , and to the conservation of a man in all the comforts , and contentments of his beeing : This is , and may be in a child of God. But then it is overswayed by grace , which makes a man now resigne up this will of his to Gods hand , to be content ( against his owne naturall desires , ) to bee disposed of according to Gods will. This wee may see in our Lord and Saviour : Father ( saith he ) if it be possible , let this cup passe from mee . Here is a desire to keepe , not onely in his naturall beeing , but to keepe in the comfort of nature and life : And this is lawfull and a good desire ; for these affections , are the workes of God upon the soule of man. The will of man moveth naturally by these affections , these desires they are the fruits of nature , and so the workes of God in nature , and therefore not simply to be blamed . But now that which keepeth them within compasse , is an over-ruling worke of grace , whereby the creature is made to acknowledge his distance from the Creatour , and that subjection he oweth to God , as the soveraigne Lord of nature , and of all creatures . And in this sense our Saviour Christ doth check his naturall desires ; If it be possible let this cup passe from me , neverthelesse , not as I will , but as thou wilt , saith he . So here is a worke of grace , ordering and over-ruling nature , that it might not exceed that proportion of the creature , and those desires that should be in nature . So then you see what kind of willingnesse we meane , such a kind of willingnesse , as in the issue and close resteth in Gods will. The object of this Patience , is Afflictions , and the changes of this life . Affliction is properly any thing that is grievous to a mans sense , any thing that crosseth a mans will. There are some things that indeed are Afflictions , but not to this or that person , because heis not sensible of them , or because he is not carried with any desires against them : But when a man is crost in his will , that is an affliction to him ; but specially when this is set on him with a change , when God brings , as Iob speakes , changes upon him , when a man is in another turning and course of life , this is an affliction indeed . A man that hath tasted the sweetnesse of prosperitie , now to be left in affliction , this was Iobs case , and this is specially the object of Patience . You have heard of the patience of Iob. But how did Iobs patience appeare in the Afflictions , in the changes of his life ? That notwithstanding he had felt the sweetnesse of a prosperous estate , and the comfort of friends , yea , and the comfort of Gods favour shining upon his heart , and many other particular mercies , yet when God turned his hand , and tooke away the comforts of his life , the comfort and societie of his friends , the comfortable expressions of his owne love to his soule , and threatned the taking away even of life it selfe ; Iob could now in this case resolve to rest in the determination , and appointment and will of God. Here is Patience now . Thus briefly you have heard what the duty is , to which the Apostle exhorteth ; It is patience , that is , a willing resigning of our selves to Gods appointment in the changes of our life . But now that is not enough , the Apostle contents not himselfe to say , Have Patience , but , let Patience have her perfect worke ; Hee would have them grow in Patience , to grow from one degree to another , to abound in Patience ( as the Apostle speakes of Hope and Ioy in the 15. Rom. 13. ) that they might not onely have patience , but have it brought to perfection , which in the 1. Coll. 11. is called all long suffering , that there might not be the least defect , that they might have a measure of patience proportionable to the measure of Tryals : that look as God increased the measure of their tryals upon them , so they might have patience to answer those tryals , somewhat to support the heart , when the greatest weight should be laid upon the soule to presse it downe : so the word Hipomene , that is translated patience signifieth , to beare up a man , to support him under a burthen , that he be not prest downe by it . So hee would have them have such a measure of patience , as might beare up the soule in the greatest pressures , that though they were afflicted , they might not be broken in their afflictions . Thus you have the duty opened ; Let Patience have her perfect worke . The reason is , that you may be perfect and intire wanting nothing . That you may be intire . Some understand it thus , that you may be intire in respect of every grace , in respect of all gracious habits , that you may have one grace as well as another , that as you have knowledge and faith , so you may have patience too , that which is so necessary a grace for a Christian , as well as any other . Others , by intirenesse here , and wanting nothing , thinke that the Apostlemeanes this , that they might have that which might supply comfort to their soules in all their wants , A man is then said to want nothing , when he is content and satisfied with that estate wherein he is , as if he had all things : So David , when Ziglag was burnt , his Wives carried away captive , his souldiers began to mutinie , and threaten him , yet neverthelesse he seemed to want nothing , when he could comfort himselfe in the Lord his God. Godlinesse is great gaine ; ( but how ? ) with contentment , that is , there is such a sufficiency with contentment of heart , as if a man had the things he wants . So then here is the thing , that you may be intire , in respect of all gracious habits , necessary to the beeing of a Christian , that you may have that inward store and supply of comfort , that may support your hearts in all outward wants . Thus you have the meaning of the words . The parts are two . An exhortation to duty . An argument to enforce that exhortation . The duty whereto they are exhorted is , that they should bee perfect in Patience , let Patience have her perfect worke . The Argument whereby they are perswaded to this duty , is that they may be intire . and wanting nothing , that they may have all that is necessary to a Chaistian . We will observe two Conclusions hence , which we shall follow at this time . The first is this ; That Patience is necessarie to the perfection of a Christian. Or , A Christian is not perfect without patience . The second is this ; That every Christian should strive for a perfection of degrees of Patience . Or , that a Christian must labour to attaine the highest degree and perfection in Patience . These two Conclusions we will handle apart in the Explication and proofe , and joyne them together in the application and use . For the first then , that A Christian is not perfect without patience . Our Saviour exhorting his Disciples to patience ( in the fifth of Matth. ) because they should meet with many enemies , and injuries in the world , he concludeth , bee perfect ( saith he ) as your heavenly father is perfect . What perfection speakes he of here ? Such a perfection , such a worke of Grace , as might inable them to carry themselves , as became them in the middest of those many enemies and opposites they should meet withall . I will not stand upon this , I will endevour to make it appeare to you . First it may appeare thus . There is a twofold perfection of a Christian ; There is a perfection of parts , and a perfection of degrees . A child is a perfect man in respect of parts , but not in respect of degrees , because it is not come to that measure of strength ( for that age is not capable of it ) which a man hath . Now there is a necessitie that there should bee a perfection of parts . First , the perfection of parts in a Christian , is but the making up of all those graces which are necessarie to a Christian , and without which he cannot obey God , nor walke according to the rule : All these are necessarie : Now Patience is one of those parts , one of those habits of grace with which every renewed soule is indowed , and without which a man is not truly sanctified , without which a man expresseth himselfe not to be regenerate . And for this observe what the Apostle Peter saith , Adde moreover to your faith , vertue , to vertue knowledge , to knowledge temperance , to temperance patience , to patience godlinesse , to godlinesse brotherly kindnesse , to brotherly kindnesse love ; What is the reason of of it ? If these things bee in you and abound , you shall neither be idle , nor unfruitfull in the worke of the Lord. As if hee should say , you will bee idle and unfruitfull professors , unlesse that these graces bee in you , and abound in you . Now what are the Graces ? you shall see the necessitie of every one of them ; The Apostle exhorteth beleevers there , to the giving all diligence to the making their calling and election sure , to make it certaine to themselves that they are effectually called . But might some say , there are many graces necessary to a Christian , but there is one principall , which we call the radicall and maine grace of all , Faith ? I but saith the Apostle , there are many others necessary besides that , as you must have faith towards God , so you must also carry your selves so , as may adorne your profession amongst men , therefore adde vertue to faith . But they might say , vertue , that is that that guideth a man in all Morralls , in all the course of his life and conversation ? You shall have many provocations to sinne , therefore adde to vertue temperance . But we have many discouragements to good ? therefore adde to temperance Patience . But what though you should have both temperance and Patience , these are but morall vertues ? Therefore adde to Patience godlinesse , that you may in all things you doe , ayme at God , and approve your selves to him . But when we have carried our selves in a holy manner , according to the rule and word of God , yet neverthelesse there are many Christians that require offices of love from us , and what shall wee doe to these ? Therefore adde to godlinesse brotherly kindnesse . But then againe beside that conversation we have with beleevers , the●…e are many men in the world that expect certaine duties from us ? Therefore adde to that , Love , that extendeth to all men according to their necessities . So you see how the Apostle takes all graces , as it were into severall parcels , and sheweth how they cannot bee without one parcell of grace , they cannot goe through the course of Christianitie , except they have every thing : they cannot carry themselves toward God without faith : they cannot adorne their profession without vertue ; they cannot escape temptations without temperance ; neither can they be encouraged against discouragements without patience , Therefore he bringeth patience in amongst the rest , as a necessary part and dutie of a Christian without which hee cannot goe through the worke of Christianitie and religion . Againe in the second place , as it appeareth by the parts of a Christian and Christianity , that a man cannot be perfect without Patience , so it appeareth by another argument , and that is this ; A Christian cannot be perfect without that , without which hee cannot keepe that grace he hath . Looke what ever grace is in the soule , a man cannot keepe it without Patience . By Patience possesse your soules . The soule which is the seate and subject of Grace , cannot it selfe be kept without Patience , therefore neither can any grace be kept in the soule without Patience : because as the riches and treasures in a Castle cannot be kept , when the walls are beaten downe , so those treasures of grace in the heart of man cannot be kept , when once patience , which is as the wall of the soule , that keepes it from the batterie of tentations , from the enemie that would steale them away while men sleepe ; I say , unlesse these walls , these supporting graces , specially this of Patience be in the soule , it cannot stand intire . For indeed let impatience once into the soule , and you let in all sinne with it ; impatience is a destroying of all grace , a pulling downe of the wall . Nay , what is sinne indeed , but impatience in a sense ? What is pride , but the impatience of humilitie ? What is uncleannesse , but the impatience of chastitie ? What is drunkennesse , but the impatience of sobrietie ? Every sinne beginneth in impatience , when a man cannot beare with that abstinence , and forbearance as formerly , cannot keepe that strict course in his wayes , but groweth impatient against the rule of God , he runneth into a course of sinne presently . So you see that for the very preserving the soule , the subject of grace , and grace the treasure of the soule , it is necessary that wee should have patience . And then againe thirdly ; It will appeare thus to you , that a Christian cannot be perfect without patience , because hee cannot doe his worke without Patience , he cannot doe the workes of Religion , the taske that God layes upon him without Patience . Looke in what measure Patience is defective , in that measure hee halteth in his dutie , in the very actions of Religion hee goeth about . Take any one duty of Religion that you can name , see whether a man can doe that without Patience . Suppose it be Prayer ; How can a man goe on in the duty of prayer without Patience ? Sometime God delayeth the grant of a mans petition : A man will now sinke , and give over in discouragement , if hee have not Patience to support the soule . The Canaanitish woman , when shee came to Christ , and spake once to him , and hee did not answer a word ; she had so much Patience as to make her speake the second time to him , then he answered her , but churlishly ; but yet her Patience held her to the third tryall , at last she received her desire : had she not beene patient to goe on with her request , shee had lost her petition . The Apostle Paul in 2 Cor. 12. for this thing ( saith he ) I besought the Lord thrice . Hee would have given over at the first seeking of the Lord , if he had not had Patience to uphold him to the second , and third petition , to the renewing of his suit twice , nay thrice . Come from praying to hearing the Word preached ; how can a man heare the word profitably without patience ? therefore the good ground is said to heare the Word , and to bring forth fruit with Patience : and it is the commendation of the Church of Philadelphia , Thou hast kept the word of my Patience . There is a necessitie of Patience , if a man will profit by the Word . For first if a man will obey the Word , he shall be sure to have many set against him in the world , he had need of patience then , or else he will leave the rule of the Word , because of the reproaches of the world . Againe , there are many secret corruptions in his owne heart that will be met with in the preaching of the Word , which a man cannot abide to heare of , but hee will be vexing and fretting , and discontented at it ( as we see in Ahab and divers others ) unlesse hee have Patience to keepe him from raging against the Preacher , and preaching of the Word . You have need of Patience then ( ●…as the Apostle saith ) that you may beare the reproofes , and exhortations of the Word . Therefore saith the Apostle Iames , Receive with Patience the ingraffed Word , or receive with meeknesse , the ingraffed Word , that is able to save your soules . There is no ingrafting the Word in the heart , except those formes of impatience , those hinderances of the growth of the Word be taken away . But further , there is yet a further end : the whole life of a Christian is a continuall exercise of Patience , there is a necessitie of it , for he cannot persevere without Patience , it is impossible for a man to begin in the spirit , but he shall end in the flesh , if he have not Patience to persevere in well doing , Therefore saith the Apostle , You have need of Patience , that after you have obeyed , you might receive the promise . You have need of Patience , for betweene the time of the making of the Promise , and the time of the accomplishment of the Promise to the soule , there is a great distance many times , therefore yee have need of Patience , to waite , that after you have obeyed the Word , you might receive the promise . Let us runne with Patience the race that is set before us , looking to Iesus the Authour , and finisher of our faith . Our Lord Jesus himselfe had not perfected the worke of our redemption , if he had wanted Patience : neither can we finish our course of Christianity ( wherein we must follow Christ ) and runne the race that is set before us , except we have Patience added to other graces . You see then a Christian cannot be perfect without Patience ; First , because he cannot have all the parts of Christianitie , that is one thing . Secondly , because he cannot keepe and preserve the graces he hath , that is another thing . Thirdly , because he cannot act and worke according to the rule , that is the third . Lastly , because he cannot persevere in the course he is in , except hee have Patience . There is a necessitie of Patience to the perfection of a Christian. Secondly , the second point was , that it is the duty of a Christian to strive to bring patience to the uttermost perfection , to be as perfect in the degrees of patience as he can attaine to , to make this the strife of his life , that patience may have her perfect worke , that there may be no defect in it . The Apostle prayeth for the Collossians , that they may be strengthned in the inward man to all long suffering . And when our Saviour setteth God as a patterne before men , Bee you perfect , as your heavenly Father is perfect ; What aymeth he at in that place but this ? that we should strive to the uttermost extent , and highest degrees of Patience , for our Saviour intendeth of patience in that place . This then is the dutie of a Christian. Why so ? First , because a Christian is to follow the best patterne : the best patternes are propounded in the Scripture . And God doth not propound examples and Patternes to men in vaine : but as he giveth them rules to tell them what they should doe , so he giveth them examples and patternes to lead them to that degree , and direct them in the manner of doing . Therefore yee have God himselfe set as a patterne of Patience : Follow God as deare children ; wherein ? In all those examples wherein you have a rule . For all the examples of God , and Christ , and the Saints , binde no further , then there is a rule in the Word . There are many things wherein we cannot follow God and Christ , and we need not follow every one of the Saints ; but those things that are injoyned by the rule , these examples are set to direct us in obedience to that rule . Among other things , the Patience of God is set forth as a patterne for us to follow . In that glorious proclamation made of him , in Exod. 34. 7. 8. Among other of his attributes , hee is set out to bee a God long suffering and Patient . You see how patient God is ( saith the Apostle . ) And God that hee might shew his long-suffering and Patience , bore with the world , saith Saint Peter ; With what world ? with the world of ungodly men . God hath borne with the world many Ages of yeares , many thousand yeares already , and yet beareth still with the world . The most holy God that perfectly hateth wickednesse , yet to shew his Patience , he beareth with ungodly ones : Yea , and he beareth with men too : the mighty God , that is able to destroy all the world , with the very breath of his mouth , that as with a word hee made the world , so with a blast he is able to bring it to nothing , yet this mighty God beareth with men , this holy God with ungodly men ; yea , and this God that might suddenly destroy the earth , as hee did the old World with water , he beareth so many thousand yeares with the world of ungodly men , that his Patience and long-suffering may appeare . You have God for an example then . And Christ for an example too : and you are predestinated for this very end , to be like the Image of the Sonne , to be made conformable unto Christ ; Wherein ? In all imitable and necessary graces . I say , in all those graces that are necessary , by vertue of a rule , and that are imitable , wherein we may or can follow him . Amongst the rest this is one , his Patience . See the Patience of Christ. In his carriage toward his Father , how he bore the displeasure of his Father : In his carriage toward men , when hee might have commanded fire from heaven , yet you see how hee bore with them , and rebuked his Disciples , You know not of what spirit you are . Hee was lead as a Lambe , dumbe before the shearers , and hee opened not his mouth . Againe , you have the examples of the servants of God. Take my brethren ( saith Saint Iames ) the Prophets who have spoken in the name of the Lord , for an ensample of suffering affliction , and of Patience . The Prophets suffered long , and endured the frownes of the world , and the rage of Princes , they endured a thousand miseries , and all to discharge their duty . But amongst all the servants of God , You have heard of the Patience of Iob , and what end the Lord made with him . Every man can speake of the patience of Iob , but this was written for our ensample , to teach us to be patient as hee was : Whatsoever things were written afore-time , were written for our learnings , that wee through Patience , and comfort of the Scriptures , might have hope . Againe secondly , as it is necessary for a Christian to strive for the perfection of Patience in the degrees of it , because of the conformitie that should be betweene him , and those examples of God , of Christ , and of the Saints , betweene God the Father , and beleevers his children ; betweene Christ the head , and beleevers his members ; betweene the Saints of God , children of the same Father , and servants of the same Master , that should honour him in the same grace of Patience . So there is a necessitie likewise of it , in respect of the tryals whereunto a Christian may be put : you had need to strive that you may be perfect in Patience , because you know not what tryals yee shall be put to , what times yee are reserved to . Every man must expect troubles and afflictions , they are called Tribulations , and you know what Tribulum was , the Iron ball that was full of pikes round about , so that wheresoever it was cast it did sticke ; an Engine used in warre : Tribulations are unavoydable , they will fall and sticke , yee cannot escape them on any side , by any turning to the right hand , or to the left . It is the will of God , that through many tribulations wee should enter into the kingdome of heaven : and whosoever will live Godly in Christ Iesus must suffer persecution . Now ( beloved ) is this so , that this is a Statute in heaven , decreed , and ordained by God , and will not be reversed , like the lawes of the Medes and Persians , that every man must passe to heaven through tribulation , and affliction upon earth ; then it concernes every one to be armed , to get such a measure of patience , as may support him in such afflictions . Yee know not what afflictions yee may have , what particular tryals God may put yee to : In what a miserable case then is a man , if he be to seeke of his armour , when he is in the middest of the pikes ; if he be then to get patience , when he is in the middest of tryals , when he is disturbed and distracted with vexation of spirit ? What foolish disorderly speeches proceed from men in the time of affliction ? We may see it in David , so foolish was I and ignorant , and in this point a beast before thee . What foolish , sensuall , beastly speeches , unreasonable absurd passages proceed from men in those times of trouble , if they have not got to themselves before hand this grace , and are not fitted to a Christian caraiage in time by patience . Thus yee see the necessitie of patience to the perfection of a Christian , and the necessitie of the perfection of patience , to the ornament of a Christian. Now we come to make use of both these together . First , it serveth for the just reproofe of Christians that are carefull for other parts , and acts of religion , and are not so seriously mindfull of this duty of Patience as they should be , but are so farre from striving for patience , that they seeme rather to strive for impatience , that make their crosses more heavy , and their afflictions more bitter then they would be . Indeed we make Gods Cuppe ( that of it selfe is grievous enough to nature and to sense ) by putting into it our owne ingredients , that are inbred in our owne passions , and pride and selfe-will , and our owne earthly mindes , farre more bitter then else it would be . But how doth a man make afflictions worse ? There are divers wayes that men take , wherein they are so farre from perfecting patience in themselves , that they wholly destroy patience . The first is , by their agravating of their afflictions , by all the severall circumstances that possibly they can invent . All their eloquence is used in expressing the grievousnesse of that crosse and affliction that is upon them . They that in the times of mercy could scarse ever drop a word in thankfulnesse , and acknowledgement of Gods goodnesse to them , now they can poure out flouds of sentences in expression of Gods bitter , and heavie dealing with them in such afflictions , and crosses , and distresses that befall them . As the Church speakes in the Lamentations ; Consider all that passe by , is there any Affliction like my affliction , wherewith the Lord hath afflicted me ? The like speech you have ordinarily in the mouthes of persons ; Is there any affliction like mine ? there is no body so wronged in their name as I ; nor hath such paine in their body , nor never went with such a heavy heart as I ; never any man suffered so many injuries by friends and enemies , and all sorts of people , as I have done : as if all the afflictions in the world , the flouds and waves of tryals , were all met upon one person . This is the language of men , whereby they aggravate their afflictions , and increase impatience in themselves . Againe , another way whereby they doe it , is this ; By giving vent and free course to their passions . Passions are like a wilde horse , if they have not reines put upon them , if they be not pulled in , they will flie out to all excesse . If once we give our Passions vent , there is no stopping of them . David , wee see , checks himselfe , he had a curbe to bridle his passions ; Why art thou cast downe , oh my soule ? But otherwise when men give the reines to their passion , and doe not stop their course , but thinke they have reason for it , they breake out into all exorbitancie . Ionah , when the Lord chalenged him for his anger , Dost thou well to bee angrie ? I ( saith he ) I doe well to be angrie even to the death . So David , Oh Absalom , my sonne , would God I had died for thee ; oh Absalom , my sonne , my sonne . What hurt was done to David ? what wrong had the man to take on thus ? his sonne was tooke from him ; but it was Absalom : Absalom died , but it was Absolom that would have killed his father : and yet he takes on , as if the father could not live , because the sonne that sought his death , was tooke from him . Such unreasonable Passions , such causelesse distempers oft-times are in the soules of men , that they mistake Gods wayes , and that very way that he intendeth them good in , they complaine of , as if it were their utter undoing . Againe thirdly , another way whereby men increase their impatience and distemper , is , when they will not give way to comfort : they will not onely bee exceeding vehement , and intent upon their Passions , but besides , stop all passages and in-lets , against comfort ; It was Iacobs fault concerning the death of Ioseph : When he heard that Ioseph was dead , not onely his heart sunke within him , but hee rends his garments , and covereth himselfe with sack-cloth , he takes on so , that when his sonnes and children rose up to comfort him , he would not be comforted : Why ? Because Ioseph was not , and I will goe to the grave to Ioseph : nothing would comfort Iacob , but he would goe downe to the grave to Ioseph by all meanes . What a great matter was this ? He only heard that Ioseph was dead , he was alive , he knew not so much , but hee heard a present sound of feare , and he was carried away with that . So it is with us , the very apprehension of our feares are as bad to us , as the things themselves could possibly be . Nay , we multiply upon our selves , our feares , and we will not heare counsell and comfort , as Rachel , that mourned for her children , and would not bee comforted , because they were not . Againe , a fourth thing whereby men increase impatience in themselves , and aggravate their sorrowes , is this , when men looke onely upon the present afflictions , and not upon the mercies they have : as if they had but one eye to behold all objects with , as if they could looke but upon one thing at once : there should bee a looking upon the affliction , and there should bee a looking upon the mercy too . This was Hamans case : when he was vexed that Mordecay did not doe him reverence , all his wealth and his honours could doe him no good : he had much wealth , and the glory of his house was increased , he had the favour of the King , and was inclining to have the honour of the Queene put upon him ; yet all this availeth me nothing ( saith he ) so long as I see Mordecay the Iew sitting in the Kings gate . Hee lookes onely on this particular that vexed and grieved him , and not upon the rest . So it is with us , if there be but one particular affliction upon us , we fix our eyes upon that : Like a Flie , that flieth about the glasse , and can sticke no where till she come to some cracke : or as a Gnat that commeth about the body of a beast , that will be sure to sticke on the galled part , or some sore or other . So it is with these disquieted thoughts of men , that are of no other use , but to further Sathans ends , to weaken their faith , and discourage their owne hearts ; men sticke on the gall , on the sore of any affliction , there they will rest . It is true , God hath given us such and such favours and mercies , hath offered us such and such opportunities , but what is this ? this and that particular affliction is upon me . This is that , that increaseth impatience , when a man will not looke on the mercies he receiveth , but onely lookes on that that he wanteth . Againe , a fifth course that men take to aggravate their sorrows , and increase impatience in themselves is this . They looke upon the instrument of their sorrows and afflictions , but never looke up to God that ruleth , and over-ruleth these things ; Men looke upon such a person , such a man and no more . Yee see how David was disquieted at this : If it had beene an enemie that reproached him , then he could have borne it ; but it was thou my friend , my equall , my guide , my acquaintance that sate at my table , wee tooke sweet counsell together , and walked unto the house of God in company ; This troubled him ; and see how he multiplied his sorrowes , when hee looked upon the instrument , till he looked upon God , and then I was dumbe , I opened not my mouth , because thou didst it . There is no quiet in the heart , when a man lookes upon man , till hee lookes upon God that ordereth all things by his wisedome and counsell . Lastly , men aggravate their sorrowes , and increase their impatience , by another course they take , that is , when they looke on their sorrows and afflictions onely , and not upon the benefit of affliction : they looke only upon that that flesh would avoyde , but not that which if they were spirituall and wise they would desire . No affliction ( saith the Apostle ) is joyous for the time , that is , to flesh and nature , but grievous , neverthelesse , afterward it yeeldeth the peaceable fruit of righteousnesse to them which are exercised thereby . Now men looke upon that only which is grievous in affliction , upon the smart of it , but not upon the profit of Affliction , the quiet fruit of righteousnesse that commeth by it . As a man when he hath a Corroding plaister put to a sore , he cryeth and complaineth of the smart it putteth him to , but takes no notice of the healing that commeth by it , and the cure that followeth . Thus it is with men , they complaine of God , as if he envied them the comfort of their lives , as if he intended to robbe them of all conveniencies , and to make them utterly miserable , to begin a Hell with them on earth , when they never looke how God by this meanes fitteth them for heaven , by this meanes purging out corruption , and strengthening grace in them : Wee are afflicted of the Lord , that we may not be condemned of the world ; Men looke upon the affliction , not upon their freedome from condemnation . So much for that . I come now to a second use . You see here the way whereby men aggravate afflictions , and get causes of impatience in themselves , and if we seriously consider it , wee shall find one of these , the ordinary causes of all distempers , and impatience in losses , in sicknesses , in distresse of mind , in crosses upon a mans name , or whatsoever befalleth him amisse in the world , that which makes him flie out , that which makes him , that he cannot submit unto God , it is some of these particulars here spoken of . Let it therefore in the second place , stirre us up every one in the presence of God to set our selves upon this taske of Christianitie , to labour for Patience , that we may be perfect Christians , and to be perfect in Patience , Let Patience have her perfect worke . But all the question is , how a man may get it . As there are two sorts of afflictions in a mans life , so Patience hath two offices . One affliction is , those present evils that a man undergoeth and suffereth , here Patience is to support him in those present miseries and calamities . Another sort of tryall is , when the good that a man expects is delayed , and is not presently granted , and here patience is necessarie in this case also . I will shew yee how a man may set patience a worke in both these , and so conclude . First , for the present calamities of a mans life , ( For crosses of any kind , in name , state , friends , or familie , or in whatsoever a man hath , or goeth about they may all be reduced to this one head ) when a man commeth from a state of health to a state of sicknesse ; from a state of comfort to a state of sorrow ; from acquaintance , and societie , to be as a Pelican in the wildernesse ( as David speakes ) destitute of all friends and helpes ; from inward rejoycing in his heart , in the assurance of Gods love , to spirituall disertions , wherein he seemeth to be as in a cloude , under the frownes of God. When a man is in this case , how shall he exercise patience ? how shall he come to it ? Briefly , the way for a man to get patience in such cases as these is this . First to consider , that there is no change in my life , there is no condition whatsoever that I am cast into , but it is ordered by God. Set thy soule aworke now , to give God his glory in that change of thy life . First give God the glory of his absolute Soveraignty and Dominion . Secondly , give him the glory of his wisdome . Thirdly , give him the glory of his mercy in those changes of thy life that seeme most grievous to thee . First , I say , give him the glory of his absolute soveraignty . Acknowledge him an absolute in-dependant Lord , that doth what he will among the creatures . His will is the rule of all his actions upon the creatures here below , and uncontrould , unquestionable . It is high arrogancy , and presumption , and pride of spirit , for the creature to contest with his Creator , concerning his actions on earth . Let every man reason thus ; I must give God the glory of his Soveraignty , and acknowledge that he hath power and right , to rule all the families of the earth ; and why not mine as well as another ? Why not my person as well as anothers ? Why not to order all the changes of my life , as well as another mans ? That which Benhadad spake proudly to Ahab , thy silver , and thy gold , thy wives and thy children , and thy house , and thy Citie are mine ; That may God speake truely , and by right ; All that thou hast , and all that thou art , is mine , therefore give him that glory that Iob did in the change of his life ; The Lord hath given , the Lord hath taken away , blessed bee the name of the Lord. The Lord that gave hath right to take what he will. There is nothing that will keepe the creature in his due place , but the consideration of Gods absolute soveraigntie . This consideration was that that meekned the spirit of Eli , when that heavy message was brought to him , that there should come such miserie upon his house that whosoever heard it , both his eares should tingle , well , saith he , It is the Lord , let him doe what seemeth him good : It is the Lord , and it becommeth not servants to stand and contend with their Lord. So David , when the Priests offered him their service to goe along with him to the field from Absolom ; If ( saith he ) I shall find favour in the eyes of the Lord , he will bring me back to Ierusalem , and his tabernacle , but if he thus say , I have no delight in thee , behold here am I , let him doe to mee as seemeth good unto him . Here was that that humbled the spirit of David , when he considered that he was under the hands of an absolute Lord , let the Lord do with me what seemeth him good . Secondly , as thou must give him the glory of his soveraignty , so of his wisedome . Know that God ordereth all his wayes with wisedome and counsell ; he knoweth what is good for his children . Yee are content when yee are sicke , that the Phisitian should diet yee , because yee account him wise , and one that hath skill in that course . If God diet thee for the purging out of some corruption , and for the curing of some spirituall disease in thy soule , submit to God in this case , be willing to resigne thy selfe up to be ordered by him . A man that hath a Gangreene , or such a dangerous disease in his body , submitteth to the Surgeon in his course , though it be to the cutting and sawing off of a limbe , though it bee never so painfull , and the losse be never so great , yet hee is ( for the saving of his life ) willing to have that taken away . God is a wise God , that knoweth what estate is best for thee ; not onely when tryals are better then comforts , but what one kind of tryall is better then another : it may be it is better to exercise one with povertie , another with disgrace , another with spirituall trouble , another with restraint of libertie , which particular tryall is necessary to cure that disease , and which this , that is in my soule : the heavenly Phisitian will bring that upon thee as a spirituall prescription , and a heavenly course that he takes in infinite wisdome to cure thee . Lastly , give him in all this the glory of his mercie . What hast thou lost , but thou maiest have lost a great deale more ? What dost thou suffer , but thou maiest have suffered a great deale more ? As Alcibiades when he was told that one had stolne halfe his plate , I have cause ( saith he ) rather to bee thankefull that hee tooke no more , then to be troubled that he tooke so much ; I am sure it is true of God in this case : what hath God tooke from thee ? some part of thy estate , some friend , some comfort of thy life , some one or other particular comfort : could he not have done more ? Hee afflicteth thee in thy body , hee might have afflicted thee in thy soule , and a wounded spirit who can beare ? Hee hath afflicted thee in some one member of thy body , he could have cast body and soule into Hell. There is not a tryall upon thee , but God could have made it heavier : let that make thee therefore to submit with a more meeke heart , and willing spirit to God , as a mercifull God : as the Church in the Lamentations ; It is the Lords mercy that wee are not consumed : the Church was in great affliction , when the Babilonians came upon them , and they were driven from the house of God , and their owne houses , but yet it was Gods mercy that they were not consumed . So the Prophet Ieremy telleth Baruch in the captivity , Seekest thou great things for thy selfe ? thou shalt have thy life for a prey : Baruch was wondrously disquieted , he complained that the Lord had added griefe to his sorrow ; What griefe was that ? that Hee must goe to Egypt , and after to Babylon ; Well saith the Prophet , thy case is not so heavy , as thou seemest to make it , thou shalt have thy life for a prey , in all places wheresoever thou goest . God might have taken away life and all , but thy life thou shalt have for a prey ; Therefore be content with so much . So I say to thee , when great afflictions come upon thee , they might have beene greater , therefore consider that , that thou maiest give God the glory of his mercy . And so much for the first direction ; that is , to acknowledge God in all the changes of life that befalleth thee . Secondly , looke to sinne , as that deserving cause that draweth on all the afflictions of this life . Consider , thou hast fallen by thy sinne into Gods displeasure , therefore whatsoever affliction befalleth thee , thy sinne hath deserved that at the hands of God. The Lord now dealeth with thee as a just God ; though not in the extremity of rigour , yet neverthelesse there is a righteous proceeding in it , as the Church confesseth ; Righteousnesse belongeth to thee , O Lord , though they were in great affliction , yet God was righteous in it . It is profitable to consider this , nay , and not only that thou sufferest righteously , ( as the Theefe on the Crosse said , Wee suffer according to our deserts ) but thou sufferest not so much as thy sinnes deserve ; thy sinnes deserve greater things at the hands of God , then yet he hath infflicted on thee . Wee see , that a commutation , and change of punishment , a lesse for a greater , hath the place of a mercy upon a malefactor that deserveth greater , when he deserveth to be executed and to die , he is not only content to be burnt in the hand , but he confesseth it to be a mercy of the Prince . So it is with us , whatsoever affliction God hath layed on thee , thou maist conclude , I have deserved greater . Therefore , saith the Church , Why is the living man sorrowfull ? Man suffereth for his sinne , let us search and trie our wayes , and turne againe to the Lord. So let this be the maine businesse of thy life in this case , rather bethinke thy selfe how to get the favour of God , then to be eased of such a trouble . Let a man looke to sin in all this . Lastly , consider the gracious and comfortable fruit of Affliction that is born with patience : For first patience lesseneth the judgement , impatience increaseth it on a man. The strugling child hath more stripes ; A man in a Fever , the more he strugleth and striveth , the more he increaseth his paine . The more patiently a man yeeldeth himselfe to the hands of God , the more ( by the mercy of God ) he findeth ease , and mittigation of the affliction . And this God promiseth , Because thou hast kept the word of my patience , I will deliver thee in the time of trouble . God will take off the affliction , when once he hath perfected Patience by affliction : for you must know this , that all that God aymeth at in all afflictions that hee layeth on men , is to perfect patience in them : therefore the issue will be good . There will for the present be more ease to the heart , and afterward a gracious issue and deliverance from trouble , when thou art exercised by patience . Secondly , there are otherafflictions of our life , and that is not onely in those cases wherein some positive evell , as wee account it naturally , some affliction grievous to nature and sense are upon a man : but mercies are delayed , and hope deferred makes the heart faint . It is an affliction to a man , to be kept and delayed in the expectation of that good he hath not : if he seeme to catch at it , it is drawne from him further and further . There are many men that have sent many a prayer to God , yet the thing they aske is not granted to this day : Many a man hath waited long , and sought the Lord , yet he hath not that his soule desireth . How shall a man come to exercise Patience in such a case as this ? In such a case when God delayeth , know first that Gods delayes are not denyals : though God delay the thing , hee may and wil in time certainly grant it , yea though he delay it a great while : As we see in other servants of God , we may see it in David , in Iob , in Paul , in the Canaanitish woman , and in others ; The Vision is for an appointed time ( saith Habakkuk ) waite for it , it will come , and it will not tarrie , it will not lie . God will bee knowne a God of truth , what he hath promised he will performe in due time : only what doth he expect of thee ? to waite for the present . Now this is an act of faith ; Hee that beleeveth will not make hast . Glorifie God by beleeving , put to thy seale that hee is true : Whatsoever God hath promised in the Word , and thou hast a warrant to beleeve , waite for it . Secondly , Gods delayes are not onely not denyals , but improvements of Gods favour ; God increaseth and commendeth the excellencies of his mercies by delayes , hee recompenceth our expectation , and waiting for them with putting in greater sweetnesse into those favours when they come : I say , God increaseth the comfort answerable to the delay , as in the 61. Isa. 7. God to comfort the distressed Church in the time of calamitie , for their affliction ( saith he ) they shall have double ; Double what ? Double comforts for their tryals ; Our light afflictions ( saith the Apostle ) that are but for a moment , cause us a farre more excellent and surpassing weight of glory . A weight of glory for light Afflictions , an eternall weight of glory for momentany afflictions . Here is the issue ; As our afflictions have abounded , so our consolations abound much more . This is the course of God. Thirdly , know that Gods delayes are never long : at the longest they are but for a short time : what if he delay a yeare ? what if twenty , thirty , fourty yeares ? what if the life of a man ? this is no great delay . Compare this time of thy waiting for mercie , with the time to come of thy enjoying of mercie . A small time of waiting on earth , to an eternitie of recompence in heaven . Compare eternitie with the time of thy suffering . Alas how little , what a small or no agreement is betweene them ? A moment to eternitie . If the life of a man should extend to a hundred yeares , to a thousand yeares ( to which age never man yet lived ) yet that is but a point , a moment , to eternitie . A thousand yeares past and to come , they are but as yester-day to God , Take the eternity past , in God himselfe that is without all beginning , and the eternitie to come , that shall be without all end , and put the life of man in the middest of these two , and we will conclude , it is as a point in the middest of a circumference , it is but a moment ; nay , not so much as a moment of time . Stretch out the dutie of Patience then ; hast thou waited a weeke ? waite a moneth , a yeare , seven yeares , seventie yeares , nay seventie Ages , all the ages of the world if it were possible ; All these are but a moment to eternitie . And where is there a man that hath waited so long , but God , that his servants may not faint in their expectation , either supports them with other comforts , lest they should faint in their desire , or else giveth them that which they desire before their hearts faint . Know therefore , that it is no such great matter for a man to waite upon God , it is but a short time : and resolve in the time of thy waiting upon this , that when thou art fittest for mercie , it shall come , and when it commeth , it shall come with an abundant waight and sweetnesse , such as shall countervaile all thy expectation and waiting . Thus I have told you how men should exercise patience by exercising their faith : and how they should strengthen patience by hope : and how they should perfect patience by selfe-denyall . The reason why I tooke this Text for the present occasion is , that there might be a concurrence betweene the rule and the example . Here is the rule , Let patience have her perfect worke , that you may be perfect , and intire wanting nothing . One reason among others was this , because wee know not what changes and tryalls , God hath reserved any of us to , therefore we had need of Patience . Our Sister here is the example ; a patterne to others of those tryals of life , wherto a Christian may be exposed even to extremitie . Howsoever it pleased God to give many other mercies to her , yet neverthelesse she had a continual exercise of patience , in extream anguish of body , in a vexing tormenting paine , that a long time , for many yeares together held her under such extremitie of torture , that a man on the racke , or in any other extremity , could hardly have greater torments then she sometime felt , in the time of that extremity upon her . God laid this affliction upon her to perfect her Patience , and that she might be a patterne of Patience to you , that you might studie and pray for Patience , and endevour after it , that when afflictions fall upon any of you , you may not be found wanting , and destitute of Patience . So much for this time . FINIS . A RESTRAINT OF EXORBITANT PASSION ; OR , GROVNDS AGAINST UNSEASONABLE MOVRNING . JEREM. 31. 15. Rachel weeping for her children , and would not be comforted , because they were not . THESSAL . 3. 13. But I would not have you ignorant Brethren , concerning them which are asleepe , that yee sorrow not , even as others which have no hope . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. A RESTRAINT OF EXORBITANT PASSION ; OR , GROVNDS AGAINST VNSEASONABLE MOVRNING . SERMON V. 2 SAM . 12. 22 , 23. And hee said , while the child was yet alive , I fasted and wept : for I said , who can tell , whether God will bee gracious to me , that the child may live ? But now hee is dead , wherefore should I fast ? can I bring him backe againe ? I shall goe to him , but hee shall not returne to me . THese words containe Davids answer to a question that was put to him ( in the verse going before the Text ) by some of his servants . The question was grounded upon their observation of his divers carriage , when the child was sicke , and when the child was dead . When the child was sicke hee fasted , and wept , and lay upon the ground , and prayed ; When the child was dead , he forbeareth , weeping , washeth himselfe , calleth for bread , &c. And now they aske him the reason , for they thought rather that hee would have exprest a greater sorrow , then he had done before , as it may bee discerned in the consultation among themselves : every man was loth to tell David of the great losse that was befallen him , that his child was dead . When he heard of it , and altereth his carriage , and sheweth himselfe more chearefull , contrary to their expectation ; they plainly put the question to him , What should be the reason of this ? The words I have read to yee , are an Answer to that question . Hee telleth them the reason , both of his fasting , and weeping in the time of the sicknesse of the child , and of his calling for meat , and forbearing to weepe now at the death of the childe . The reason of his former carriage , he giveth in the 22 verse ; While the childe was yet alive , I fasted and wept , for I said , who knoweth , whether the Lord may bee gracious to mee , that the child may live ? The reason of the alteration of his carriage , why he exprest himselfe in another manner , upon the death of the childe , hee giveth in the 23. verse . But now , hee is dead , wherefore should I fast ? I shall returne to him , hee shall not returne to me . In the former part ( the reason of his sad and mournfull carriage , during the time of the sicknesse of the child , then ( saith he ) I did fast . ) Yee have first the declaration of his action , and behaviour , and carriage at that time ; While the childe was yet alive , I fasted and wept . And the reason of this action and carriage , for I said , Who can tell whether the Lord will be gracious to mee that the child may live ? I shall be briefe in speaking of this part only . First for his carriage , I fasted and wept . These are but externall actions : fasting , of it selfe , is not a worship of God , but as it helpeth and furthereth another end , as it helpeth a man in prayer , as it furthereth , the worke of humiliation , and declareth that ; For neither if wee eate are wee the better , nor if wee eate not , are wee the worse , as the Apostle speakes ; And the kingdome of God consisteth not in meat and drinke . There is a fast inforced by necessitie , that which either is by sicknesse or want , and is meerely civill and outward , without any respect to God. And there is a fast too , which hath a pretence of respect to God , which is not acceptable , as that of the Pharisees , that rested only in the externall action . There is a fast that is religious , and accepted of God , and that is that which is both a testimony of the inward humiliation of the soule , as also a helpe and furtherance of it . Such a fast was this that David speakes of here . A Fast that did arise from a sense of his unworthinesse of the creature , and did expresse the sorrow of his heart for sinne ; A Fast which he did set upon only for this end , that he might be more free , and more fit for prayer . And so likewise for the mourning , and weeping , he speakes of . It was not such a weeping as ariseth meerely from the temper of the body , as in some that are more apt for teares : Nor a weeping that did arise from the distemper of the mind , such as those curst , froward , passionate , vexing , fretting teares , are ; such as the teares of Esau to his father , hee lift up his voyce and wept , hast thou not one blessing more ? blesse mee , even me also , oh my father . But they were teares that did arise from a holy affection , from a gracious disposition of heart , from inward contrition and sorrow ; like the teares that Peter shed , when hee went out and wept bitterly . They were teares that discovered the inward vehemency of his spirit in prayer : like those teares of Iacob , when he wrestled with the Angell ; the Prophet Hosea telleth how he wrestled , hee prayed and wept . Such teares were these ; as did expresse the fervencie of his spirit in prayer , the earnestnesse of his desire , in putting up this request he had now to God : like those of Hezekiah ; I have heard thy prayer , and seene thy teares , saith God : such teares as God putteth into his bottle : such teares as hee takes speciall notice of . There are no teares that are shed for sinne , out of an inward sorrow of heart , that are shed in prayer , to expresse a holy desire , that proceed from an inward inflamed affection and fervency of spirit , but they are very precious with God : as farre ( I say ) as they declare the inward truth of the heart , and the inward sense of our wants , and the weight of the petitions we put up to God. Such were these teares here : I fasted and wept . I will not stand upon this . The reason of this action , why he fasted and wept . I did it for this end , for ( saith he ) I said , who knoweth whether the Lord will bee gracious to mee , that the childe may live ? A man may wonder if he read the former part of the chapter , whence this perswasion and hope should come into the heart of David , that there should be a possibility of having the life of this child by his prayer , whereas the Lord had said before by Nathan to him , that the child should die . Nathan had told him in expresse tearmes that the child should die , yet he putteth up his prayer for it , and said , Who knoweth whether the Lord will bee gracious to me , that the child may live . We must know therefore that God sometime , even in those sentences that seeme absolute , implies , and intends a condition . David had respect to such a course as God ordinarily tooke : hee knew well that God at other times had threatned things , yet neverthelesse upon the repentance , and prayers , and teares , upon the humiliation , and contrition of the hearts of his servants , he hath beene pleased to alter the sentence , to suspend , nay ( it may be ) wholly to take away and change the Execution . Thus it hath beene ; It was so in the case of Hezekiah : The Lord sentas expresse a message by Isaiah the Prophet to Hezekiah , as he did by Nathan to David : Set thy house in order , for thou shalt die and not live . Yet neverthelesse Hezekiah turneth his face to the wall , hee wept , and laid open his request before the Lord : Remember now , oh Lord , I beseech thee , how I have walked before thee , in truth , and with a perfect heart , &c. Yee see , the Lord presently sendeth the Prophet to tell him , that he had added fifteene yeares to his life : and yet the message was carried in expresse words , and in as peremptory termes , as a man would have thought it had beene absolute , and no condition intended . The like in the case of Niniveh . Ionah commeth to Niniveh , and began to enter the City , a dayes journey , and hee cried , and said , Yet fortie dayes , and Nineveh shall be destroyed . Here was the time limited , the Judgement declared , and no condition exprest : yet the King of Nineveh humbleth himselfe , and the people , they fast and pray , and goe in sackcloth , &c. and the Lord was pleased to alter this sentence . But some will say , these Examples were after Davids time , What were these to him ? upon what ground did hee take this course ? had he any promise or example before time of any such thing as this , that did give him incouragement to fast and pray , in hope that though God had said the child should die , yet it should live ? Certainly David had examples before time of the like nature , when God had threatned judgements , and they did not know , whether the issue would prove or no as they desired , yet they sought God. As in the case of Saul . When the Lord sent an expressemessage by Samuel , that the kingdome should be taken from him and given to another , because he had not dealt faithfully in the execution of Gods command concerning Amaleck , yet saith thetext , Samuel mourned for Saul still . Insomuch as the Lord questioneth him ; How long wilt thou mourne for Saul , seeing I have rejected him from raigning over Israel : Yet Samuel continued in seeking God : as if hee should say , Who knoweth what the Lord will doe ? But more expresly David had examples before his time , not onely of seeking the Lord , but of a gracious successe , and answer that those had that sought him . As in the case of the Israelites , when there was a discontent amongst the people , because of the ill report that the Spies put upon the good land , the people began now to murmur against God : Well ( saith the Lord to Moses , ) let me alone , and I will destroy this people at once . Moses setteth himselfe to seeke the Lord , and prayeth , and presseth the Lord with many arguments , for his owne glory , for his peoples sake , for his Covenants sake , and many other wayes to spare them . What was the issue of it ? He was heard , the Lord told him that hee had heard his prayer , and granted his request , though hee would fill the earth with his glory , and all the world should know what a jealous God he was , another way : yet in this particular hee had granted his request , they should not be cut off at this time . So that David had good experience , that though judgement hath beene threatned before , yet neverthelesse courses have beene taken that the sentence hath beene altered , without a change of Gods purpose at all . For God ever intended it to be understood with a condition , if they returned not to him he would goe on , if they returned to him , he would not goe on . So the purpose of God remaineth unchangeable , yet the sentence according to the externall expression seemeth altered to us : so the change is in us , and not in God. Hence let us note something ( briefly ) for our selves , and that is this ; First , how to understand all those threatnings in Scripture , that seeme peremptory and absolute , by this rule . A judgement is threatned , against a nation , against a person , or family , &c. Yea , and it is absolutely threatned in divers places ; because thou hast done such and such evils , therefore such and such things shall come upon thee . All such as these , are to be understood conditionally , though they seem to be expressed absolutely . And the rule , God himselfe giveth . At what instant I shall speake concerning a nation , and concerning a kingdome , to plucke up , and to pull downe , and to destroy it . If that nation against whom I have pronounced , turne from their evill , I will repent of the evill that I thought to doe unto them . Whatsoever I threatned in my Word , if they turne to me by true repentance , I will turne all that evill from them , that I have threatned against them , and would certainly have brought upon them , if they have not returned . I say , thus we are to understand all these : and upon this ground we may build some further uses , that I will but touch . First , to take off those discouragements that lie upon the hearts of many ; When they find themselves guiltie of a sin against God , when they see , that , sinne threatned with severe punishment , and judgement in the word of God : now they conclude their case to be desperate , it is in vaine to seeke further , to use the meanes , the Lord will proceed in judgement , and there is no stopping of him . This is an addition to a mans other sinnes to conclude thus . Marke how the Lord expresseth himselfe in the 33. Ezekiel . The people were much troubled about such things there , say they ; Our transgressions , and our sinnes bee upon us , and wee pine away in them , how should wee then live ? The Prophet had incouraged them notwithstanding their great sinnes to returne by true repentance , and they should not perish ; neverthelesse they are muttering , discouraged with feare , breaking their spirits , withdrawing themselves from God : the judgements of God are begun upon us , the hand of wrath is gone out against us , wee are pining away in them , though we are not wasted yet , yet we are like a man in a consumption , that wasteth by degrees , how shall we live ? certainly wee shall die . Saith the Lord , say not thus among your selves , but know if yee turne , yee shall live ; As I live , saith the Lord , I have no pleasure in the death of the wicked , but that the wicked turne from his way and live : turne yee , turne yee from your evill wayes , for why will yee die , oh house of Israel ? Beware of discouragements therefore , it is Sathans devise , that when once he hath drawne men from God by a path of sinne to hold them under discouragements , that so hee may ever after keepe them from turning to God againe . It was his devise whereby he would have kept Adam from turning to God , after he had committed that great sinne in eating of the forbidden tree ; Hee thought of nothing but hiding himselfe from God , and so he did hide himselfe amongst the bushes of the Garden : I heard thy voyce , and was afraid , and I hid my selfe : Marke , here was a feare of discouragement in Adam , that whereas he should have come and fell downe before the Lord , and have begged mercy , and said as David here , Who knoweth whether the Lord will bee gracious to mee ? He ranne cleane away from God. There is a feare of reverence that keepeth a man with God , and there is a feare , that draweth a man to God : but this feare of discouragement driveth a man from God : and that is the temptation of Sathan , to keepe a man from God , when once he hath turned aside from him . Therefore ( that is the first thing ) take heed of such inward discouragements as may drive you quite off . Secondly ; Take incouragement then to seeke the face of God in his owne meanes and way . He hath threatned judgements against others for the same sinnes that yee find your selves guiltie of , when they have returned to him , they have found mercie . Returne yee to him in truth , and seeke his face aright , and yee shall find the same mercie . In the prophesie of Ioel , yee shall see there , that though God had threatned judgements ; nay , though he had begun judgement ( for that was the case of those times , judgement was begun upon them ) yet neverthelesse the Prophet calleth them to fasting and weeping , and telleth them , that the Lord is gracious and mercifull , and ready to forgive ; and who knoweth if he will returne , and repent , and leave ablessing behind him ? Therefore let us doe our parts , and seeke God in truth , amend our lives , and then no question of this , but that God will returne . It is an old device of Sathan , to draw men , in stead of Gods revealed will , to looke to Gods secret will : whether I be absolutely rejected or cast off or not . But this is not the thought wherein a Christian should exercise himselfe : his maine businesse is this , to make his calling and election sure , by all the ●…vidences of it ; by a holy life : walke obediently to Gods revealed will , and be certaine thou shalt not be rejected by Gods secret will. He never rejecteth those by his secret will , and purpose , and decree , to whom he giveth a heart to walke obediently to his revealed will. So much for that . Who knoweth that the Lord will be gracious to me , that the child may live ? The incouragement is this : That the child may live . But marke his expression ; Whether the Lord will bee gracious to [ me ] that the child may live . If he had said no more but this , Who knoweth whether the childe may live ? A man would have thought this would fully enough have expressed his mind , but there is more in it that could not be expressed without this addition , Who knoweth whether the Lord will bee gracious to me , that the child may live ? The life of a child is a mercy to the father . David expresseth herein both his Pitty , and his Pietie . His Pittie ; He accounteth all the good or ill that befalleth his childe , as his owne : if death befalleth it , he accounteth it as a miserie that befalleth himselfe : if sicknesse befalleth his child , hee accounteth it as an affliction upon himselfe . This is his naturall pittie , that same naturall affection of a Father to his Child . See such an expression of the woman of Canaan ; Have mercie on mee , thou sonne of David , my daughter is miserably vexed of a divell . The Daughter was miserably vexed , and the mother cryeth out , Have mercie on me . There is such a simpathy ariseth hence from the naturall and free course that love hath in descending from the Father to the Child . There are not only morall perswasions that may invite and draw on love , but besides that , there is a course of affection , that floweth naturally , and kindly , from the Father to the child : as it is with those rivers that fall downward , they fall more vehemently then those that are carried upward : so the more naturall the affection is , the more vehement it expresseth it selfe in the motion to such objects . Now when the Father expresseth his affection to his child , this is more vehement , because it is more naturall , there is more strength of nature in it . I cannot stand upon this , only a word by way of inference , and application to our selves . First ; are naturall parents thus to their children ? Then here is a ground of faith for the children of God , that he is pleased to stile himselfe by the name of Father , and to receive them into the adoption of sonnes and daughters . This was Davids expression of God , As a father hath compassion of his children , so hath the Lord on those that feare him . And the Prophet Isaiah expresseth it fully : In all their affliction , hee was afflicted , and the Angel of his presence saved them ; in his love and pittie hee redeemed them , and bee bare them all the dayes of old , hee bore them upon his wings . This giveth confidence , and boldnesse to Gods children , in making their requests knowne to him . This was it that incouraged the Prodigall ; I will arise and goe to my father , and say , Father , I have sinned against heaven , and before thee , &c. God ( saith S. Bernard ) alwayes grants those petitions that are sweetned with the name of father , and the affection of a child . I should hence speake somewhat to children , to stirre them up to answer the love of their Parents ; but other things that follow forbids me any long discourse of this . Secondly , here is Davids pietie expressed in this , Who knoweth whether the Lord will bee gracious to mee ? Hee exprest not only the Pittie and affection of a naturall father to a child , but pietie also , arising from the sense of his guilt . Hee was guiltie of sinne , and by sinne he had brought this sorrow upon himselfe , and therefore who knoweth whether the Lord will bee gracious to me , in sealing to me the pardon of my sinne this way , in adding this mercy as a further assurance of his love , in granting me the forgivenesse of my sinne . God had told him by Nathan , that his sinne was pardoned , though he told him the Child should die : it may be by the same mercy he will release me from this sentence of death upon my Child , whereby he released me from the guilt of my sinne before . Here ( I say ) is the sense of his owne sinne . The point I note hence is ; That Parents in the miseries that befall their children , should call their owne sinne to remembrance . All the sorrowes , and sicknesses , and paines , and miseries that befall children , should present to Parents the remembrance of their owne sinne . It was the expression of the Widow of Sarepta to the Prophet Eliah ; Art thou come to call my sinnes to remembrance , and to slay my childe ? Shee saw her sinne in the death of her Child ; So I say in all the afflictions and crosses that befall children , the Parents should call to remembrance their owne sinne . But some men will here say ; There seemeth to be no need of such a course , for God hath said plainly , That the child shall not die for the sinne of the Parent . And after God cleareth his owne waies from inequalitie and injustice by that argument , The sonne shall not beare the iniquitie of the father . Therefore what reason is there that Parents should call their sinnes to remembrance , in the miseries that befall their children ? I answer ; Though he say , the child shall not die for the Parents sinne , yet we must understand it a right , for what doth hee meane by the sinnes of the Parent ? And what doth hee meane by death ? By sinnes of the Parent , he meaneth those sinnes that are so the parents , as that the children are not at all guiltie of those sins : then the children shall not die . By Death , he meaneth ( as the word signifieth ) the destruction of nature . So death shall not befall the child for that sinne that himselfe is not guiltie of . But how then come little children to die before they have committed any sinne actually ? was this for their owne sinne , or for the sinne of their Parents ? I answer , for their owne sinne they die , for the soule that sinneth it shall die , and all children have sinned ▪ they brought sinne into the world , and sinne brought death ( as the Apostle speakes ) therefore death reigneth over all , even over those that have not sinned according to the similitude of Adams transgression ; that is , that have not sinned actually as Adam had done , yet neverthelesse they die , because they have sinne upon them , they have the corruption of nature : In sinne they were borne , and in iniquitie their mother conceived them , and the wages of sinne is death : therefore they die for their owne sinne . But what if temporall judgements and afflictions befall them , is this for their owne sinne , or for the sinne of their Parents ? I answer for both ; both for their owne , and for the sinne of their Parents : for as death , so all the miseries of this life are fruits of originall sinne , which is an inheritance in the person of every child by nature , as soone as it is borne : but yet if the sinne of the Parents be added to it , that may bring temporall judgements . There are many instances and examples of this , how God hath visited upon the posteritie of wicked persons , the sinnes of their Fathers , according to that threatning in the second Commandement . And this you shall see , either in godly children of wicked parents , or in ungodly children of godly Parents . Suppose a man leave a great deale of wealth to his children , and have one that feares God amongst them : it may please God to lay some losse or crosse upon him , to the undoing of him , he may utterly be impoverished , and beggered , and deprived of all that meanes that his father left him by unrighteousnesse ; Hee getteth an heire , and in his hand is nothing ( saith Solomon ) that is , God deprived him of all that estate his father left him by unrighteousnesse . Now I say , here is a judgement upon the father , and yet a mercy upon the child . A judgement upon the father , that all that he hath laboured for , that which hee lost his soule for , should bee vaine , should come to nothing , and not benefit his posteritie as he thought . Yet it is a mercy to the childe , to the child of God ; He by this meanes is humbled , it draweth him from the world . Nay , when God emptieth him of these things that were unrighteously gotten , he giveth him ( it may be ) an estate another way , wherein he shall see God his Father provide for him without any indirect and unlawfull courses . So sometimes the very shame and reproach that falleth upon wicked children here , it is a judgement to the parents , and to the children too . Vpon the Parent , as farre as hee is guiltie of the neglect of his dutie , and of evill example , and the like , so hee is punished in the shame that befalleth his posterity . As it is a blessing upon a man that hee is not ashamed to sit in the Gates ( as Solomon speakes ) no man can upbraid him with his children ; So it is a correction to Gods children , even when their children prove ungodly , so farre as they have beene negligent , and carelesse of their duty . This was the case of old Eli , a good man , yet neverthelesse the hand of God was gone out against his house and familie , and what was the reason of it ? Because thou honourest thy sonnes above mee , they made themselves vile , and thou restrainest them not , therefore will I bring a judgement upon thy house , at which both the cares of every one that heareth it shall tingle . I say it may come to passe ( and that by reason of that naturall affection that is in Parents ) that that miserie that befalleth their children , may bee an exceeding crosse and affliction to them . God layes sharpe corrections on them , when he makes those children which they accounted as comforts , and the hope of their life , to bee the very crosse , and vexation of their life . There is then yee see , such a course of Gods dealing with men , to visit the sinnes of the Fathers upon the children : that is , if the children walke in their fathers steps , if the child and the father agree in a course of sinne : if the father by omission or commission make himselfe guiltie of the sinne of the child , &c. and so if the child , either by imitation , or allowance goe on in his fathers way , he draweth a greater judgement upon himselfe , by adding to his fathers sinne : and as they are alike in sinne , so they shall be alike in judgement . You see likewise for temporall judgements , that God may , and often-times doth lay many sicknesses , and crosses upon the children , for the sinne of their parents , that they may bee smitten by the judgement that is upon their children , and yet neverthelesse the children may be free from sinne , for who ever was afflicted being innocent ? Is this so ? then in the first place it should teach Parents to take heede of making themselves miserable in their posteritie by sinning against God. There are specially three sorts of sinnes in Scripture , for which God continueth his judgements upon mens posterities and families . The first are , sinnes against the first Table , against the worship of God , Idolatrie , and such like ; for these God smiteth mens posterities , as wee may see in Ieroboam and others ; And so the neglect of dutie , prophanenesse , and negligence in Gods worship : Let thy wrath come upon the heathen , and on the families that call not upon thy name . A familie I know , in a large sense , signifieth a Nation , but in a strict sense ; a familie , or posterity ; in that place it signifieth both . A Familie or people , that lay aside the worship of God , and the sanctifying of his Name , those that lie under this charge of not calling upon the name of God : let thy wrath come upon them . A second sort of sinnes , are those against the second Table , unrighteousnesse , injustice , uncleannesse , and the like : for those sins God visiteth mens posterities , punisheth them in their children : sometime by taking them away , sometimes by smiting them with such sicknesses , and temporall afflictions , and chastisements , as Parents have continuall matter of sorrow , and humiliation , and calling their sins to mind ; The Scripture is full of instances of this kinde . Thirdly , for the neglect of dutie to their children , when Parents are too fond and remisse in their education , and carelesse in their dutie : therefore Iob was fearefull of this , lest his sons should sinne against God , and he was continually in prayer , that God would keepe them in his feare , Parents , if they would have a blessing continued on their posteritie , they should be carefull of sanctifying their Families , by the worship of God , and by their walking with an upright heart in the middest of their house , by dealing righteously with men in all their businesses , not to strive to reare their posteritie by wealth , but by grace , to leave them heires of the blessing , rather then of much money . That is the way to have comfort in children and posterity . Yee see how few of those that in this Citie , or other places that have got such wealth , thrive in many generations , nay , it may be not in the next generation , but come some to notorious beggarie in the sight of others , that others may be warned how they get estates by unjustice and unrighteousnesse , to leave to their families . There is the judgement of God going along with unrighteous gaine , and a sinfull life , and falleth upon posteritie , as farre as they approve of , or walke in their fathers waies . In the second place it should teach children to take heed of the sinfull courses of their Parents , if they will not joyne with them in their punishment ; nay , if they will not have the increase of their punishments , take heed , I say take heed of going on in their sinnes . Remember the charge that the Lord gave concerning Babilon , Come out of her if you will not partake of her Plagues : if yee will not partake of their plagues , take heed of partaking in the sinnes of your Parents . Here was Davids pietie , he calleth his sinnes to remembrance . So ought Parents in all crosses that befall their families or posteritie , if any child be sicke or weake , or if there be any crosse in their estates , or trade , or successe in their businesse , whereby they should maintaine their Families , to call their owne sinnes to remembrance , to looke over the severall commands of God , to see what sinnes they are guiltie of , that they have not yet repented of . Now wee come to Davids carriage , when the childe was dead . But now hee is dead , wherefore should I fast : Can I bring him backe againe ? I shall goe to him , but hee shall not returne to mee . Here yee have Davids carriage , and the reasons why he did not fast . First , because it was against reason , wherefore should I fast ? in this expression , he implieth that he saw no reason for it , and that made him forbeare it . Secondly , it is altogether bootlesse and needlesse ; Can I bring him backe againe ? Thirdly , I shall goe to him : I have somewhat else to doe , then to spend my time in unprofitable sorrow , there is a matter that concerneth mee more neerely to thinke upon , that is , concerning my owne death , to prepare for that . And lastly , the last reason is , Hee shall not returne to mee . These are the reasons of the alteration of his carriage upon the death of the child . Concerning sorrow for the dead , ye must understand it of excessive sorrow . Here is not forbidden a due measure of sorrow , that is allowed ; but he speakes of sorrow in the excesse . Why should I doe this ? The reasons he giveth against excessive sorrow , are first ( I can but give you the heads of things ) because it is a thing against reason . Hence I will note this to you ; That one way to moderate our sorrowes , and to regulate them aright , is to bring them to the examination of reason and judgement . When passions sway , when they doe not looke to the commands of reason , to bee subject and ordered according to that , but usurpe a rule in the soule above reason , then there is nothing but confusion , and distemper , and disorder in a mans affections and actions , and in his whole course . A man should therefore consider , what reason there is for every thing . If hee sorrow for a thing , what reason have I for it ? If hee rejoyce in any thing , what reason have I for it ? Is it worth this sorrow , or this joy ? I say this is the way to rectifie and moderate our passions , and to order them aright , if wee trie them all by sound reason . David tooke this course at other times , Why art thou cast downe , oh my soule , why art thou disquieted within mee ? Is there any good reason for it ? Reason I say , is a curbe and bridle , to stop passion when it is running on in its free course . If David had done thus , would hee have runne out to that excessive expression for his sonne ? Oh Absalom , my sonne , my sonne , &c. What great reason had hee for this ? that Absolom a rebellious son was tooke away that sought the death of his father ; that God glorified himselfe in the punishment of a disobedient , proud , insolent childe in the sight of all the world ? Was this a matter for David so much to grieve , and to be troubled at ? If Ionah had done thus , if hee had considered what reason hee had to bee angrie ; ( as GOD putteth the question to him ; dost thou well to bee angrie ? ) Would he not have stopped that Passion ? If Cain had done thus ; if he had put the question to himselfe as GOD did , Why art thou wroth ? why is thy countenance fallen ? Or as that great King said to Nehemiah ; Why is thy countenance sad ? So if men would put the question to themselves concerning their affections : as , concerning love , why doe I set my heart upon such and such things ? and so likewise concerning their sorrow and anger , and every thing , Why is it thus ? As Rebecca said when the children did striue in her womb , so when there is a conflict of passions in the soule against reason , since it is so , why am I thus ? Who art thou that fearest mortall man ? saith Isaiah to the Church . If men I say did thus , they would not breake out into such exorbitancie of passions , as commonly they doe . The way then to order any affection aright , is to reduce it to the principles of sanctified , and rectified reason and judgement . Let reason be guided by the Word of GOD , and let the affections be ordered by that reason so rectified . Thus it was with man in the state of innocencie ; and experience telleth us , that in the state of corruption , all disorder commeth from the want of this subordination of the affections , to reason in their severall actions and motions . When a man goes hood-winkd up and downe , hee is in danger of stumbling , and falling into one hole or other : this is for a man to walke in darknesse : then a man walketh in darknesse , when hee is not guided in all his actions and affections , by the light of truth shining in his understanding . A man should therefore strive to checke himselfe , and to suffer others to checke him , Why is it thus ? If a man cannot give a cause and a reason , it is a passion to be rejected , a distemper to be repented of . This is the first thing ; He saw no reason , therefore hee would not doe it . The second is this . It was altogether bootlesse , Why should I fast ? I cannot bring him backe againe . Hee meaneth , bring him backe againe to live on the earth . So Iob meaneth , when hee speakes in the same manner , If a man die , shall hee live againe ? hee cannot be brought backe againe to live , and converse among men . The point I not hence is this . That all the actions , and opportunities of this life cease in death . There is no calling of them backe againe . No bringing of a man backe to take new opportunities , to enjoy the comforts he hath lost , and to make use of the meanes he hath neglected , and to redeeme the time he hath slackly let passe . When the request was put to Abraham by Dives , that some might come from the dead to tell his brethren upon earth where he was : No , saith he , that request shall never be granted , that a man should come from the dead , to give warning to the living , much lesse that a man himselfe should returne from thence , to begin upon a new score , a new reckoning , to have a new time appointed , when that time is past over : They have Moses , and the Prophets , let them heare them . God hath appointed the meanes , and a time to use the meanes ; Now they have Moses and the Prophets ; After this life , they shall have none of those meanes , no time of using them ; The child shall not come back againe , nor the man shall not come backe againe . Death is a strict doore-keeper , all that passe out that way , the doore is shut on them , they shall never returne backe . Wee reade of many severall Ages that have gone to the place of silence , we never read of any that came thence , to tell what is done there : we never heard of any yet , that came backe againe to reforme his course . A friend with all his prayers and teares , cannot bring backe a friend that is dead . It teacheth us a point of wisedome to make good use of our time , the time of grace we have . We draw neerer death every day then other , and when once we are dead , we shall never be brought backe againe upon the earth ; If a man had all the world , and would give it to obtaine an houres time upon earth , to doe what he neglected before , he cannot have it : therefore while it is called to day harden not your hearts : yet a little while and you shall have the light ( saith Christ ) while yee have the light , walke in the light ; Make use of the meanes of grace : the time may come , when yee may wish ( as Dives is described to wish ) that some body , much more that you your selves might come from the dead . Certainly , if those in Hell were to come from the dead againe , though it were to live a hundred yeares on earth a holy , strict , and conscionable life , to watch over all their wayes , to keepe a good conscience toward God and men , they would not omit a duty , nor slight a duty , they would not omit an opportunity , a minute , but spend their whole life in working out their salvations with feare and trembling , they would sleepe and awake with feare , lest they should sinne , they would be carefull that they had no sinfull thought , they would be patternes of the strangest expressions of conformitie to the rule that can be imagined , if it were possible to be granted . You may easily be perswaded of this , doe you that now which they wish for , and wish in vaine : make use of the time of grace now , there is no comming backe againe afterward . Thirdly . A third reason is this ; I shall goe to him . As if hee should have have said , I have another businesse in hand , now the child is dead , it is not for me to stand blubbering , and spending my time for a dead Child ; I am going to him . The word here is , I shall returne to him . Returne signifieth , to goe backe to a place where one was before ; So David shall returne to his Child : for he was there before ; there , in respect of his body , the principles of that is in the earth where the Child is , and in heaven in respect of his soule where the Child is : The Body returneth to dust whence it was taken , and the soule to God that gave it . The body is of the dust , and returneth to dust , the soule commeth from God , and returnes to God againe . Therefore he saith here , I shall returne to him , because I came from him . When things are reduced to their first principles , the body to the earth , and the soule to God , they are said to returne . Yee see the phrase then . The point ( briefly ) is this ; That the greatest care of a mans life , the greatest businesse he hath to doe on earth , is to prepare for death . His businesse is not to care for his children that are dead , and to spend unprofitable sorrow for them : the maine businesse of my life is , how I shall make my peace with God , and bee fitted for death , for I am going thither . Wee should observe the death of others , to stirre us up to a serious preparation for our owne death : the Father should be stirred up by seeing his Child dead before him , the elder by seeing the younger die before them : we see how death hath shot his arrowes beyond , and short , and above , and below us , in those that are elder , and younger , and richer and poorer , all sorts , he will strike us at last : this thing ( I say ) should stirre us up to prepare for our owne dissolution . A man would thinke that there were no need of such a thing ; the very bare sight of Corse , or a hearse , the bare fight of a dead corpse , the bare ringing of a bell , or a Funerall Sermon , should be warning enough to the living to tell him of death . When a man sees a company carrying a dead body to the gaave ; he should say to himselfe ; It may bee the feet of these may carrie me next . But how commeth it to passe that it is not thus ? Certainly , there is not power in all examples to worke this : it is the worke of Gods spirit . Though a man observe the death of never so many before him , yet this cannot worke in him a serious care , to make preparation for his owne death , except God adde a further worke to it . We may see this in the expression of Moses , when so many died in the Wildernesse : Lord teach us to number our dayes , that wee may apply our hearts to wisedome . As if hee should have said , Though so many thousands died in the Wildernesse , and that by so many severall kinds of death , yet we shall never apply our hearts to wisedome by those examples , except God teach us that wisdome . Therefore we should pray to God to teach us by his Spirit , to make use of Examples . Men must give account for examples aswell as for rules ; men must give account for examples of mortalitie , as well as for Sermons of mortalitie : therefore let the example of others mortality stirre you up to prepare for your owne , and that you may doe so , be much in calling upon God. Lastly ; Hee shall not returne to mee : that is in this sense , to converse on earth , as he had done before ; I shall returne to him , but hee shall not returne to mee . He doth but reitterate , and repeat what he had said before in effect . This is the thing then that Parents must make account of , both for themselves and their children . For their children . It should make them moderate therefore in their sorrow for them . God now hath shewed his purpose , and declared his will , therefore wee should rest in that will of God. This is the thing that David aymed at . Gods will was not only to takeaway his child , but so to take him away , as never to returne to him againe in that manner ; Now God had declared his will , and therefore why should I fast ( saith he ) as if he should say , I will now rest in the will of God. In all the things which we account crosses , and losses , in children and friends , &c. The maine businesse of a Christian , is not to expresse sorrow , but submission and subjection to God , to exercise and inure his heart to patience , and to rest in Gods good pleasure and will. As Eli , though he faild in his carriage to his sonnes , yet he shewed a dutifull respect to God his heavenly father . When Samuel told him the judgement of God that should come upon his house , It is the Lord ( saith he ) let him doe what seemeth him good in his owne eyes : though it were a heavy judgement , such as whosoever should heare of it , both his eares should tingle , yet it is the Lord , let him doe what seemeth him good . As if he should say ; I have nothing to doe in this businesse , but to subject my selfe with patient submission , and contentednesse to his will , it is the Lord , it becommeth not me to contend with him , and to reason with God concerning his worke , I confesse hee is righteous , let him doe what seemeth him good in his owne eyes . And so Aaron . There was a heavy judgement befallen him , his sonnes were consumed with fire ; yet , the text saith , Aaron held his peace . When God manifested so great wrath to his house , in wasting , and consuming , and burning his sonnes , for offering of strange fire , yet Aaron held his peace ; that is , he did only mind how to glorifie God by a contented submission to his will. So Iob , hee heard not only of the losse of his children , but that he lost them in such a manner , by a violent death , by a house falling on their heads , yet the Lord hath given , and the Lord hath taken away , blessed bee the name of the Lord. Whereas a carnall worldly man would have fallen to strugling , and contending , and quarrelling against God , and so trouble and perplex his owne spirit . We doe exceedingly imbitter Gods cup , by mingling with it ingredients of our owne passions , and so make the affliction more heavy and grievous then God intends it . Here is the reason : wee possesse not our soules with patience . When we are sensible of the losse of friends and children , &c. let us learne to make it our businesse , to thinke . I have a greater worke to doe , to prepare for my owne death . God in the death of this man speakes to me to prepare for my owne ; And then to glorifie God by submission to his will , make it appeare that thou acknowledgest a power in God to dispose of thy house , to doe every thing , by patiently resting in his will. And yet this comfort is added , though children be tooke away that they shall not returne in an earthly manner , yet they shall in a better manner . Parents are contented to part with their children for a time for their preferment . Children ( though theyare very young ) that are commended by the prayers of the godly Parents into the hands of God ; these whose hearts God hath inlarged , and quickned fervently and faithfully to pray in the behalfe of their children , they may rest in this assured , that they shall meet at the Resurrection in a better manner , their children shall be better preferred then if they were on earth , and shall be raised up to perfection . Here you see there is not a tooth bred in a child without a great deale of paine , and every tooth cost some paine , but this mortall bodie shall put on immortalitie , and this corruption shall put on incorruption ; This weake body shall be made strong , weake children strong without paine . Death endeth these things , and the Resurrection shall present him in a perfect measure of strength in a glorified estate . So much for this text , and for this time . FINIS . THE STING OF DEATH ; OR , THE STRENGTH OF SINNE . ROM . 5. 12. By one man sinne entred into the world , and by death sinne . ROM . 7. 9. When the Commandement came , sinne revived , and I died . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE STING OF DEATH ; OR , THE STRENGTH OF SINNE . SERMON VI. 1 Cor. 15. 56. The sting of Death is Sinne , and the strength of Sinne is the Law. SOlomon telleth thus , that there is a season for every thing , there is a time to bee borne , and a time to die : These two are the two great seasons of all men , we are as sure to die , as we are sure we have lived , and every degree of our life , is but a steppe to our death . Every man of us hath but a part to act here in the world , when wee have done that that God hath appointed us , we are drawne off from the Stage by Death . You will say , this is a hard condition for so Noble a creature as Man is to be folded up in the grave , for so faire a beautie as the life of man is , to be closed up in eternall darknesse , that Man should turne to the acquaintance of dust and wormes , and make his habitation with rottennesse and loathsomnesse , that Death should have the victorie of so excellent a Creature , it is a hard condition . The Apostle thinkes not so , he thinkes otherwise , Death ( saith he , ver . 54. ) is swallowed up in victorie ; As if he should say , It need not trouble you to thinke so of Death , the condition of it is not so strange and hard as men take it to be ; It is swallowed up in victory . If a man have a strong enemy to deale with , it might trouble him , but it is no great matter to deale with a conquered enemie : Christ hath overcome Death , hath conquered that strong enemie , Death is swallowed up in victory . Therefore Saint Paul in the precedent , and subsequent verses of this Chapter , seemeth to insult and triumph over Death , Oh Death ( saith he ) where is thy sting , oh grave where is thy victorie ? As if he should say , before Christ came and conquered thee , Death thou wert victorious ; so it was , there was a sting in it : before Christ sweetned the Grave , there was something that was terrible in the Grave , but now because Christ is come , and hath gotten the victory over the one , and sweetned the other , therefore Saint Paul breakes forth thus into an insultation and triumph . But , how can this be ? Why doth the Apostle thus triumph ? The reason is insinuated in the verse I have read to you , the sting of death is sinne , and the strength of sinne is the Law. But this is the occasion of trouble to Christians ? No , it is not , thankes bee to God , that hath given us victory through Iesus Christ our Lord : As if he should say , I will shew you the reason , of my triumphing over Death , there was a sting in Sinne , and Sinne is the sting of Death , and the Law is the strength of sinne , but Christ hath tooke away sinne , and hath satisfied the Law , sinne being taken away , Death cannot hurt me , the Law being satisfied , Sinne cannot prejudice me . This was the cause of the Apostles , and in him of every Christians insultation over Death . The words I have read containe two parts ; First , the sting of Death . Secondly , the strength of Sinne. First , the sting of death , is sinne . Secondly , the strength of sinne , is the Law. If there were no law , there would bee no sinne , and if there were no sinne , there would be no death : Sinne is the transgression of the Law , and sinne is the sting of death . I shall only at this time insist upon the first of these , from whence I shall deliver that , which if it please God to accompany with his Spirit , may be usefull to you . The proposition . shall be the very words of the Text ; Sinne is the sting of death . This Proposition I would not have you understand in this sense only , that death came in by sinne meerely in a habit , though that be true too . But understand it in this sense , That all the horrour and terriblenesse of Death , all the power and rage it hath , whatsoever makes it fearefull to a man , it receiveth it all from sinne . It is sinne that armeth Death against a man , if Death have any weapons against a man , Sinne puts those weapons into the hands of Death ; if Death have any poyson against a Christian , the sinne of that person putteth that poyson in it . Death may bee considered two wayes , either as Christ hath made it , or as we make it . Death as Christ hath made it , is a medicine to a Christian , a passage and entrance to happinesse , it is a day of redemption and refreshing , and so we need not be afraid of it . Death as we by sinne have made it , is the Pale horse Saint Iohn speakes of in the Revelation , it is as a fearfull arrest to the debtor , it hath a sting in it : and so it is fearefull . But that I may open this point more profitably , wee will enquire into these particulars . First , what death the Apostle speakes of here . Secondly , of what sinne he speakes of . Thirdly , in what respect sinne is called the sting of death . And then we will make the use and application of all this . First , of what death doth the Apostle here speake of , that sinne is the sting of ? For answer hereunto , there is a double death , corporall and spirituall . Corporall death , is the privation of the soule : when the soule is severed from the body . Spirituall death , when God and grace are severed from the soule . The Text speakes of the corporall death . Sinne is not the sting of the spirituall death , for the spirituall death is sinne it selfe . And here I will not contend with any man , if he be full of enquirie , but I will distinguish two parts of spirituall death , and I grant in one of them is this sting . In spirituall death therefore , there are two parts , or two degrees ; The first is called , the first death ; That I take to bee the death of the soule in sinne . The second part is , when soule and body are for ever closed up in Hell. And in this part , sinne is the sting ; And remember this by the way , Sinne is not onely a sting now , but it will be a sting to men in Hell : the sting , the deadlinesse , the extremity of punishment that is in Hell , it is received all from sinne : for the damned in Hell when they come there , as they cease not to sinne , so the sting of sinne ceaseth not to be with them : and it may be delivered by conjecture , I thinke Hell were no Hell , if there were not the sting of sinne there . So then you see what death the Apostle speakes of : principally of corporall death , but it may be extended to the second part of spirituall death , for there sinne continueth , and so the sting remaineth . The next question is , what sinne the Apostle speakes of , when he saith , the sting of death is sinne ? This is not a time to stirre controversies , therefore those ancient controversies , and such as are lately stirred up about originall sinne , how farre it is the sting of death , I let them goe . In a word , to let you see what sinne is the sting of death , remember this . Sinne may be considered two wayes , either as it is intire , untouched , uncrushed . Let that sinne be what it will be , whether it be originall onely , or whether it be any actuall sinne , streaming from originall , whether it be a sinne of ignorance or knowledge , whether it be of pleasure or of profit ; A sinne immediatly that respecteth God , or immediatly respecteth our neighbour , whatsoever the sinne be , if it bee not touched , if it bee not crushed , if it scape uncontrouled , if it be in its native power , and keepes in his kingdome , if it rule in a man ; that sinne will certainly be the sting of Death . Euery sinne vertually is the sting of death , there is an aptitude in every Sinne. But in the event that Sinne proveth the sting of death , that is untouched , uncontrouled . Not every sinne in the event proveth the sting of death ; but that Sinne that liveth in us , or rather that Sinne that we live in , that ruleth in us , that we affect , and love , this is the Sinne that putteth a sting into death . That very sinne that thou lovest , and likest so much , and pleadest for , that sinne will make death terrible . Secondly ; Sinne may be considered as it is galled , and vexed , and mortified in the Soule , When a man setteth upon the root of Sinne , and the way of Sinne , and falleth a crucifying the body of Sinne , and the members of it , I say , howsoever there bee divers motions and stirrings of Sinne in the soule ; yet if these be disavowed , disaffected , and mortified , if there be a crucifying vertue , passe over them , if they come not within the judgement to approve them , or within the affections to embrace and like them ; if they come not to be a mans trade , and way , and walke , but fall within the improbation of the judgement to disavow them , and the misliking of the affections to sorrow for them : These shall not be the sting of death , whatsoever the motions are . But these untouched , unmortified sinnes , these are the sting of death . Now these are the sting of death , in a double respect ; First , in respect of the guilt ; Secondly , in respect of the corruption . First , they are a sting in respect of guilt . Every Sinne remaining unsatisfied for , remaineth with his guilt , and when Sinne is not satisfied for , there is the sting of death . When the sinner hath nothing to oppose to the justice of God , for the sinne he hath committed , if the Sinne be in the booke of God uncrossed , bee a debt there not blotted out by the blood of Christ ; if Christ have not satisfied for it ; if the sinner have not part in him ( as we shall heare anone ) then Sin is the sting of death . And then secondly , they are a sting in respect of the corruption , and filthinesse of Sins unmortified . Those filthy sinfull motions , those depraving qualities inthy soule that thou likest , and practisest in thy conversation , they give thee up into the hands of Death , to execute his Sting upon thee ; And therefore you that applaud your selves in Sinne , and will goe on in Sin , doe so . But know this , when thou commest to the full strength of thy Sinne , let it be what it will , when Death commeth , it findeth the strongest weapon it hath in thy sinne : the very power of thy sinne armeth Death against thy soule . No man is more obnoxious , and open to the sharpest dart of Death , then that man that will goe on in Sinne. So you see what Sin is spoken of , that is the sting of death , that Sin is the sting of Death , that a man loveth and doteth on . The third Question is , in what respect Sin is the sting of Death ? First by way of Eminencie , because that then the sting of Sin beginneth most sensibly to worke in a man. Not but that Sin hath a sting before Death , but then the deluded sinner feeles his sinne ; there be divers times that Sin can sting a person before that , but then ( howsoever the sinner hath deluded himselfe , and the word of God , and the world ) he can delude them no more , Death then ( most ordinarily ) fixeth his sting in the soule , and makes the sinner feele the smart of his sinne . There be three times wherein Sinne can sting a man ; Before death . At death . After death . Before Death . God sometimes letteth loose the conscience of a man , even of the most resolved sinner , of him that beares himselfe up aloft in his owne eyes in scorne , and contempt of the ministrie of the Word : sometime ( I say ) God singleth out such a person , and rippeth up all his heart , strikes his Arrowes into his very soule , and stings his conscience so irresistably , that he knoweth not which way to turne from the wrath that boyleth in his soule . And it is one thing to deale with the Minister , and another to deale with God ; When God strikes his Arrowes of uengeance into the soule of a sinner , then such a one is stung indeed , this God doth sometimes before death . Nay , sometimes God stingeth the consciences of his owne children for sinne . David cries out , hee roared for the disquitnesse of his spirit , his bones were broken , he was sore vexed , Lord how long ? saith he . If there be such deepe disquiet , by reason of this sting in the consciences of good persons , tell me then , what is the disquiet that springeth from sinne , in a Cain , in a Iudas , when it meets with a dispairing disposition ? Thus you see Sin hath this time to sting , and therefore thinke not that Sin will never sting till death , sometimes Sinne stingeth a man before death . Another time is at death . When Death commeth and arresteth a sinner in an Action from God , seizeth on a person that is under the power of Sin , on one that is in his sinnes untouched , howsoever he behaved himselfe in his life-time , yet then the very name of Death breakes his heart , it apaleth him , and then it stings such a person . It is appointed ( beloved ) for all of us once to die ; Death will one day arrest every man , but when Death appeareth before a man , that hath not a part in Christ , that is under the power of his sinnes , when it commeth to a Belshazzar , it makes his very joynts to smite one against another , it is a sting to him amidest all those sweet morsels , his sinnes , which he so much affected , and so earnestly pursued , it is as a very poyson to him ; nothing is a poyson now to us but sinne only ; but then at the time of death , sinne is a poyson indeed . Lastly , Sinne can sting not onely before , and at , but after death . Both at the day of Judgement , and after . At the day of Judgement . Is not the conscience of a sinner ( thinke you ) stinged , and his spirit deeply affected , by reason of the great wrath of God that is to be poured out , when he shall cry to the mountaines to cover him , when he shall call to those insensible creatures , that are not able to lend him that courtesie to crush him to nothing ? Make this our owne case , thinke of it , it will be our case , as it is appointed for us all to die , so we must all come to judgtment . And after the Judgement , when the sentence , goe you cursed is past , the sting of Sin ceaseth not , no , the worme for ever gnaweth in Hell. It were a happinesse for a sinner , if he might onely heare the sentence , if this worme might not still gnaw his conscience , but then , this is his burthen , Sin shall sting him for ever . This is the first respect in which sinne is called the sting of death , because then Sinne stingeth more emminently and sensibly . Secondly , it is called the sting of death , in respect of the metaphor the Apostle aludeth unto , it is taken from the sting of a Serpent , and so Sinne is a sting in a double respect ; First in respect of the fearefulnesse , and then in respect of the hurtfulnesse of it . First , in respect of the fearefulnesse ; It is Sin that makes Death fearefull to a man. Indeed I confesse , that in the best Christian ( though Christ have pulled out the sting of death yet ) there are naturall grudgings , and shruggings . As to a Serpent , though the sting be pulled away , yet there are some abhorrings , and dissikes in a man. But then how terrible is Derth , when it commeth in compleate Armour , as it doth against a person in whom Sinne remaineth in its full power ? it must needs then be terrible . See the difference betweene two persons , the one is afraid of every one he meeteth , the other is not ; what is the reason ? the one is greatly indebted and ingaged , the other is free . So it is with a Christian , and another man , the one cannot heare of Death but his heart breakes , hee is full of feare and horrour ; the other heareth of Death , and is onely somewhat affected in the hearing of it , but not possessed with that feare as is the other , what is the reason ? the sting of death remaineth in one , and not in another . Sin therefore is a sting in that respect . Secondly , it is a sting in respect of hurtfulnesse . The sting of the Serpent is a hurtfull thing , it poysoneth the vitall parts , it takes away life it selfe . All the evill that commeth to us by death , commeth by sinne . Man need not complaine of the ilnesse of the prison so much , as of his owne folly , that he ingaged himselfe in debt , whereby he is cast into prison . Why complainest thou of the misery in Hell ? rather labour to breake off thy sinnes that are the cause of all that miserie : all the hurtfull qualitie , and miserable condition that befalleth a person in Death and Hell , is for Sin : the eternall separation of the soule from God , and all punishment that followes after in Hell , are the fruit of mans sinne . Hell had not beene Hell without Snne : it is Sin that causeth it to become hurtfull . Thus I have explained these inquiries . Now I come to make Use and application , and so conclude the Point . The first Use of this point shall be this ; If Sin be the sting of death , let it be our wisedome to get this sting pulled out in the time of our life . Oh that this people were wise ( saith God ) then would they consider their latter end . If you were wise that heare mee this day , you would consider that Death will come , and ( if it be not taken away before-hand ) with a sting upon the soule . My brethren , we have many enemies to deale with , even now at this very instant , but there is yet an enemie , as the Apostle saith , The last enemie to bee subdued is Deaeh , he his behind : and here is the difference betwixt Death our last enemie , and some other of our enemies : some other of our enemies cannot be subdued , but by their presence , but ( let me tell you ) this Death is such an enemy , as is never subdued , but by his absence , thou canst never overcome Death in death , thou must not reserve this combat till thou come to the field , but thou must overcome this enemie before he commeth , thou must overcome him in thy life . How is that ? Pull out the sting of him now , then Death is conquered . How will you disarme the tongues of malicious slanderous persons , and deprive them of their viperous speech ? by an innocent life . So , how will you take away the sting of death ? watch against Sin , take away sinne , and you take away the power from Death , set upon Sin , and Death is overcome , so much sinne as is now dead , so much is Death conquered . I beseech you seriously consider these particulars . First , that it will not be long , ere Death knocke at these dores of ours , these houses of clay must shortly be ruinated , wee must certainly be resolved into dust . What is this life of ours , but as a ship that is driven by a gale of breath ? When the breath of man ceaseth , the ship lieth in a dead calme . Man goeth to his long home ( saith Solomon ) and the mourners follow in the streets . Death is our long home , wee all are the mourners , wee follow in the streetes . This dead carcasse is an example that leads us to our home , and a sermon to tell us that we must follow : we follow now in a charitable expression , but we shall follow one day , in paying of the same debt . Looke overall the times of the world , and the dispositions of persons , looke over learning and folly , greatnesse or poorenesse , find me a man that escaped Death . Die we must ; and we have need to have this much pressed upon us , for it is a hard matter to beleeve that we must die , that I must be the man that must die : common notions of Death are granted , but that I must die , and lie in the dust , and stand before God , it is a hard matter to beleeve this . And consider this secondly , that Death will be terrible to thee , if he knocke and find a sting in thee . Thou that now wilt not be reclaimed from swearing ; Alas what will become of that blaspheming soule of thine , when Death shall come and find a sting of blasphemy in thee ? How darest thou thinke of giving up that swearing soule of thine to the Judge of heaven and earth ? Thou unrighteous person that wilt not sanctifie the Lords day , how darest thou give up that unholy soule of thine to the holy God ? Dost thou thinke to have an eternall rest in heaven , and wilt not give God a rest here ? So I might say for all kind of sinners . Thinke of this , take heed lest Death find a sting in thee , for all the sting that Death hath , it findeth in thy selfe , looke to it , thy condition will be fearfull , if Death come and find Sin unmortified , unrepented of in thee . God will certainly bring thee to judgement , for every thought , and word , and action . Thirdly consider this , that naturally we are so tempered , that if Death come , he shall find his weapons , and strength in us , in every man of us , I meane considered naturally . But how shall I know whether Death when he commeth , shall find a sting in me or no ? I will only give you two tryals , you shall know it thus . First , if thy conscience now sting thee for some approved sinne , if thou repent not , Death will assuredly meet thee with a sting ; that approved sinne of thine will be the sting of death . Conscience will sting a man either for the act done , or for the approbation of the act , if conscience sting a man , for his approbation of a sinfull qualitie , or for a sinfull course , if a man continue in that course , surely that will be the sting of death to his soule : therefore looke to thy selfe , perhaps thou art convicted of such a sinne , perhaps thy conscience hath so wrought on thee , that it hath stung thee for such a sinne , thou yet approvest thy selfe in it , and thou wilt goe on in thy pride still , in such and such sinnes stil , thou wilt doe so : doe : but know this , that stand thou never so much upon thy resolution , Death will certainly come , and if he find thee in such a sinne against thy conscience , thou hast reserved in thy selfe a sting for Death . Secondly , a man shall know if Death come with a sting by this tryall that Solomon giveth us in Eccles. 11. 9. Rejoyce , oh young man in thy youth , and let thy heart cheare thee in the dayes of thy youth , and walke in the wayes of thy heart , and sight of thine eyes , but know that for all these things God will bring thee to judgement . If thou live a voluptuous life , Death will certainly come with a sting . Dives , hee lived a voluptuous life , had he not a sting for it ? So others in Scripture , did not their plentifull tables , and voluptuous courses bring a sting on them ? A voluptuous life makes a sting for Death . When a poore wretch is a dying , and shall begin to reflect backe on his life , what have I done ? how have I lived ? so much time I have spent , or mispent inapparell , in vanitie , in eating , in drinking , in swaggering ; What comfort is this to his soule ? how can he answer this before God ? this is the very thing that will sting him at such a day , when he can reade nothing in his life , but barrennesse , and unfruitfulnesse , nothing that hath honoured God in all his life . Certainly , my brethren , if there be an Epicurious , voluptuous life , this life will provide a sting for Death . Alas you will say , Is it so , then we may feare that Death will seize on us thus , for we confesse , we have gone on in a voluptuous life , gone on in sinne , that our conscience hath condemned us for , how shall we doe to pull out this sting ? I would to God you were thus affected , that you were convicted , what a fearfull thing it will be , if sinne remaine . But wouldest thou have the sting of death pulled out before death come ? 1. How shall I disarme it , that I may looke death in the face with comfort ? I shall give you some wayes and meanes , remember them , and practise them . First , get but a part in Christ , and the sting of death is gone : thankes bee to God ( saith the Apostle here ) that hath given us victory , through our Lord Iesus Christ. It is he that in the Revelation is said to have the keyes of Hell , and of Death : they are under his command and subjection , he is victorious over them , hee hath vanquished them , so that if a man have Christ , he hath victorie and power over Hell and Death . I told you in the beginning , that that which giveth a sting to Death , is the guilt of sinne : It is so , and it is a fearfull sting : Now that which takes away the guilt of sinne , is Christ. If Christ be mine , I have enovgh to answer the guilt of sinne . Therefore the Apostle saith , Death cannot separate from the love of God in Christ ; What shall then ? Indeed nothing , it is not the guilt of his sinnes , Christ hath satisfied from them . So that if thou wilt have the sting of death out , get faith in Christ : if thou be not hidden in the clefts of that Rock , in the bloud of Christ , if Christ be not thy Justification , and thy righteousnesse , what hast thou to answer the Justice of God ? you must die , and stand before God , and how can you stand before God in your sinnes ? you cannot without Christ , why doe you not then studie more for Christ ? Why doe you not labour for faith in him ? It will be your wisedome to labour earnestly to make sure of him , if you have him , the sting of death is gone . Death cannot hurt a person that hath Christ. Get faith in Christ therefore , that is the first . Secondly , if you would not have Death terrible , and fearfull to you : labour for sincerity . My brethren , it is a marvellous thing , and yet the truth , uprightnesse , and sincerity of heart , it is an enabling grace . All the particular things that we account particular , otherwise they have not an inabling vertue in them . Some persons have a great deale of learning and wit , and many friends , much riches , and the like ; yet there commeth an occasion sometimes that puzzleth all these , there commeth an occasion sometime , that a mans learning is of no use , and naturall parts and wit cannot helpe , and riches cannot inable him . What time is that ? The time of death , the heart of a man is put to it at such a time , and now these shrinke , nothing can inable a man against feare so much , as sincerity and uprightnesse . When the Prophet Isaiah , told Hezekiah from God , that he must die , he flieth to this , Lord remember how I have walked before thee with an upright heart , and done that which was good in thy sight . When Death commeth to a wicked voluptuous person , and telleth him , I am here come for thee , thou must appeare before God , what can this man say ? Lord I have lived before thee , a voluptuous , proud , wretched life , I was a scorner of thy Word , a contemner and persecutor of thy people , a swearer , &c. What though perhaps he can say , Lord I have heard so many Sermons , I have beene so much in conference , and the like , will this inable a man against the feare of Death ? No , nothing but this , that he hath a sincere heart , that his heart is unmixed , that sinne is not affected in his soule , that there is no sinne that hee would live in , no duty that he would not doe , Lord remember that I have walked before thee uprightly ; I say , nothing will inable a man more against feare then sinceritie , and nothing disgraceth , perplexeth the soule in an exigent more then hypocrisie . It is sinceritie that takes away the sting of Death . The Apostle in Rom. 14. saith he ; No man liveth to himselfe , but if hee live , hee liveth to the Lord ; and if hee die , hee dieth to the Lord , whether wee live or die , wee are the Lords . Here is the comfort , wee are the Lords , saith he . How proveth hee that ? Wee live unto him : That is the worke of a sincere heart ; A true Christian liveth not to himselfe , but to Christ ; Now , if thy conscience give thee this testimony , I have lived unto Christ , then whether I live or die , I am the Lords ; the Apostle concludeth it . So right is that of Solomon , Riches availeth not in the day of wrath , but righteousnesse delivereth from death . Thy righteousnesse and sincerity delivereth thee , not from dying , but from death ; It takes away the sting and power of Death , Death shall not be death to thee , it is onely a passage to thee . Therefore remember as to get a part in Christ , so to get a perfect , and sincere heart , and then the sting of death is gone . But a hypocriticall divided heart , a heart and a heart , that will sting a man. That is the second . Thirdly , wouldest thou have the sting of death pulled out now ; Then mortifie thy sinnes now , doe it presently . Remember what Saint Paul saith ( but I thinke hee speakes it in respect of afflictions ) I professe by our rejoycing in Christ Iesus , I die daily , If it be meant of afflictions , yet it should be verified of us in respect of sinne , die daily to sinne , and then the sting of death is gone . Oh beloved , our condition will be sad , and discomfortable , when at once we must enter into the field with Death and Sinne ; he that dieth daily to Sin , hee hath nothing to doe with Death when it commeth ; Death may come to such a party , but it cannot hurt him , he may rest quietly when it commeth . And observe it , so much sinne as thou now sparest so much sting thou reservest for Death , and is it not folly in a man to spare sinne that giveth a sting to Death ? But now , as a man is to crucifie every sinne , ( let me put in this caution , and remember this advise ) As the sting of every sin is to be pulled out , so pull out especially the sting of that Sin , that now stingeth thy conscience , that now lieth upon thy conscience ; for if it worke now , it will worke fearfully at death : Death doth not lessen the work of sin , but inrageth it ; God wil then present and set thy sins in orderbefore thee : perhaps God hath brought thee here to day to heare this Word ; getthee home , and set thy soule in order . The love of Sin , and the feare of Death , seldome pa●…t , and where Sinne is much loved , Death will there be much feared , Death is never more terrible , then where sin is most delighted in . Therefore crucifie sinne , if thou wilt have the sting of death taken away . It may be thou thinkest it is a troublesome worke : but remember , that those sinnes which thou now so much delightest in , and lovest , and livest in , will then prove the sting of death to thee . If a man would spend his time in the mortification of sinne , when death commeth , he should have nothing to doe , but to let his soule loose to God , and to give it up to him , as into the hands of his most faithfull Creatour and Redeemer . And is it not an excellent thing for a man to have nothing to doe with Death when it commeth ? Lastly , here is a use of comfort . If it hath pleased God to give any of us the grace to pull out the sting of death , it is a great comfort . But Death is approching , you will say . Oh , but Death is disarmed , the sting of it is taken away , what a singular comfort is it then to you that Death is comming ? Indeed all the comfort that the soule is capable of is this , that the sting of death is tooke away ? Now when Death commeth upon such a man , it doth but free him from all that state of miserie hee is in here , from all that extremitie of condition that he is put into , from all those diversities of occasions , pressing occasions , of tumbling about in the world , Death doth but put an end to all . And ( which is an excellent comfort to a Christian ) Sin is ended with Death : what afflicteth the soule of a Christian , but that hee carrieth about him a body of sinne , and of death ? This was a trouble to Saint Paul , and is to every true Christian : Now , when Death commeth , there is an end of this Body of sinne , thou shalt never sinne more , thou shalt never grieve the Spirit of God more , thou shalt never be clogged with such imperfections , and infirmities in dutie : that death , that commeth to thee , shall passe thee , to the fruition of eternall glory , and what canst thou desire more , then to be happy in eternall glory with God ? FINIS . THE DESRVCTION OF THE DESTROYER ; OR , THE OVER THROVV OF THE LAST ENEMIE . PSAL. 9. 6. O thou Enemie , thy Destructions are come to a perpetuall end . ISAIAH 25. 8. Hee will swallow up Death in victorie . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE DESTRVCTION OF THE DESTROYER ; OR , THE OVER THROW OF THE LAST ENEMIE . SERMON VII . 1 COR. 15. 16. The last enemie that shall bee destroyed , is Death . DEath is a subject that a Christian should have in his thoughts often , and neither the hearing , nor thinking , nor speaking of it can be unseasonable for any place or person . We have heard that the life of Philosophers , is nothing but a meditation of Death : and certainly the life of a Christian much more should abound in such meditations . No man can live well , till he can die well . Hee that is prepared for Death , is certainly freed from the danger of death : neither is there any so fit a way to bee ready for it , as to be often minded of it . Therefore I have made choice at this time to speake of this verse , wherein ( ye see ) the Apostle declareth , and leadeth us to treat of foure things . First , that there is a Death . Secondly , that this Death is an enemie . Thirdly , that this enemie is the last enemie . Lastly , that this least enemie shall be destroyed . A word or two of each of these parts . First ; Death is . Yee know that well enough , your eyes shew it you daily : our senses declare it so plainly , that no man is so senslesse that knoweth it not : It is agreed upon by all . Only for your better furtherance to make use of this point , let us acquaint you with that which nature will teach yee concerning Death . Secondly , with that which Scripture will teach you , above , and better then Nature . Nature sheweth yee concerning Death , first what it is . And then Secondly , what Properties it hath . It telleth us this , That Death is an absence from life , a ceasing from beeing , when one was beeing , to be thrust ( as it were ) out of the present world , and be cast some where . This is all that Nature informeth us concerning the Essence and beeing of Death . Death is a dividing of us from this life , and from the things of this life , and sends us abroad we know not where . Secondly , Nature teacheth us three Properties concerning Death . One , that it is universall . It hath tied all to it , high and low , rich and poore . Death knockes at the Princes pallace , as well as at the poore habitation of the meanest man. It is a thing that respects no mans greatnesse , it regardeth no wealth , nor wit , nothing ; Death takes all before it . That Nature teacheth too . Secondly ; Nature teacheth that Death is inevitable . If a man would give all the world , he cannot thrust it out of dores . It takes whole Armies aswell as one man. It scorneth to bee resisted by the Phisitians : there is no words , no meanes to escape it . It is such an enemie as we must grapple with , and it will conquer . This Nature teacheth . Againe , Nature teacheth that death is uncertaine . A man knoweth not when Death will come to him , or when it will lay hold on him , or by what meanes it will fetch him out of the world . It may fetch him out of the world at any time , or in any place , and by such occasion , as it is impossible for any wit to thinke of before . This is in substance all that Nature teacheth . And the knowledge of this , it is for good use , aswell to remember and consider it , as to understand it . But now I goe on to tell yee , what the Scripture teacheth concerning Death : for that giveth a perfecter and larger information of the thing , then the dimme light of Nature . The Scripture then ( over and above that which Nature sheweth ) telleth us concerning Death these things . First , it sheweth better what it is ; and then It sheweth whence it commeth , and what are the causes of it . Thirdly , it declareth the consequences what follow upon it . And lastly , and bestly , it telleth us the remedie against the ill of Death . In all which Nature stumbleth , and can doe little or nothing . First , the Scripture telleth us what it is ; It letteth us know that it is the disolution of a man , not the annihilation ; It doth not make him cease to bee , but takes asunder a while the soule from the body : It carrieth the one to the earth , and the other to another world : so that both continue to bee , though they be not united as before . The word of God teacheth us , that he hath created the world ( as it were ) a house of three Stories . The middle is this present life where we be . And there is a lower place , the Dungeon , a place of unhappinesse and destruction . There is a higher place , a pallace of glory . According as men behave themselves in this middle roome ; so Death either leadeth them downe to the place of unhappinesse , or conveyeth them up to the pallace of glory and blessednesse . This , Nature is ignorant of , but the Scripture is plaine in . The rich man dieth , and his soule is carried to Hell ; the poore man when he died , his soule was advanced to Heaven . So that Death is nothing but the messenger of God to take the soule out of the body , and to convey it to a place of more happinesse , or more miserie then can be conceived . Secondly , the Scripture acquaints us further with the cause of death . Philosophers wondred since nature desireth a perpetuitie , and continuance of it selfe , that man should be so short a time in the world . The Scripture endeth this wonderment , and tels us that man indeed was made immortall , to continue for ever , and should not have died : but sinne came into the world , and by sin death . Death is the mother of sinne , and of all miserie , that by little and little draweth to death . I say sinne : the first sinne of our first Parents whereby they transgressed that most easie and equall mandate about eating the forbidden fruit . That transgression that was the treading under foot the covenant of workes , and the disanulling of it , that sinne let in Death at a great Gappe : and now it triumpheth , and beareth rule over all the world . Nature cannot tell which way in the world a man should die so soone , and that hee that is the Lord of all creatures , should bee inferiour to a great number of them in length of life . But the word of God unridleth this riddle , and telleth us that God made man , that hee might and should have lived for ever , but Sinne comming , and comming in the person of the first man , it brought death , and made all men mortall : and when sinne entred , Gods curse came , and that working upon us poore and miserable creatures , it is the cause that we cannot continue long here . It was equall that death should follow sinne , for since God made man to obey his will , when man had unfitted himselfe for Gods service , it was reason that he should have a short continance of life , for the longer he endured , the more he would abuse himselfe . Yee see then two things that the Scripture teacheth concerning death . The third thing it sheweth is , what followeth after death : and that is plaine ; It is appointed for all men once to die , and after death commeth judgement . Nature never dreamed of judgement after Death , but the Scripture telleth us , there is a Judgement after Death . Judgement , what is that ? Judgement ( yee know ) is a calling of a man before Authoritie , a looking into his wayes , a considering of his actions , a finding out whether hee be a sinner , an evill doer : and if hee find him so , to passe sentence according to his evill deeds . When God hath tooke the soule from the body , hee takes the soule first , and after both soule and body , and presents them before his owne Tribunall , and there searcheth into every mans life , ransacks his conscience , lookes deepe into his conversation , and inquireth into his secrets , openeth his actions , and whole carriage from his infancie to his last breath , and findeth out the things that hee hath done , and passeth sentence according to that he hath done . This Judgement hath two degrees . First assoone as a man dieth . No sooner is the soule separated from this case ( as it were ) the bodie , but instantly it is presented before the Lord Jesus Christ , and there he passeth sentence , either that it is a true beleever , a godly liver , a person united to Christ , that walked as becommeth the Gospell of Christ , and then it receiveth glory , and joy , and blisse for the present , more then tongue expresse . Or else it findeth against him , that he was a sinfull man , a wicked man , a hypocrite , a dissembler , one that named Christ with his tongue , but did not depart from iniquitie , nor live according to the Gospell of Christ : and then he is delivered up to Sathan , to bee hurried downe to Hell , and there to suffer the wrath of God according to the desert of so great wickednesse . This particular judgement passeth upon every soule assoone as it leaveth the Body . Then followeth the great universall Judgement , when soule and body shall be reunited , and stand before God : every particular man that ever hath beene , is , or shall be , every man shall appeare in their owne persons , their whole lives shall be laied open , all secret things shall bee made knowne , for God ( saith the Apostle ) shall judge the secrets of all hearts by Iesus Christ according to my Gospell . This is the third thing that the word of God informeth us concerning death , that nature could never doe . The last , that is the best , the Scripture giveth us a remedie against the ill of Death . It is a pittifull thing to heare of mortallity and sicknesse , if there were not a good Potion or Phisicke prescribed to escape the ill of it . To heare tell of Death , and so tell , as the Scripture saith , that it is a going to another world of weale or woe , and not to heare of a remedie , it is wofull tydings , and would wring teares from a hard heart . But the Scripture makes report of death , not onely tollerable and easie , but comfortable and gladsome to a Christian heart : for it sheweth by whom , and by what meanes we may infallibly , and certainly , escape all the hurt that Death can doe : Nay , by what meanes we may order our selves so , that Death may be beneficiall to us . What is that ? In one short word ; It is Christ ; I am the resurrection , and the life , hee that beleeveth in mee , shall never see death . Hee meaneth to hurt himselfe . Againe , This is the message , that God hath given us life , and this life is in his Sonne . And , Hee that hath the Sonne hath life . Our Saviour Jesus Christ came into the world ( as the Apostle telleth us ) that hee might destroy him that had the power of death , and so set them at libertie , that all their life-time were in bondage under the feare of death . And Saint Iohn saith ; Hee came into the world to destroy the workes of the divell : which are sinne and death . So that now Death hath lost his sting , because Christ overcame it : in dying hee slue Death , and was the death of Death : this man Christ , God and Man , hee offered himselfe to his Father as a Sacrifice for the sinnes of the world , and dying a cursed death upon the Crosse , so satisfied the justice of God on the behalfe of all those that are in him , that death can doe them no harme : It is nothing else but a passage to eternall blessednesse . Oh blessed be the name of God , that hath beene pleased to provide so perfect a remedie against so mortall an enemie : and to lay it open so clearely and plainly in the Gospell . Yee have heard of those things that I thought to put yee in mind of concerning Death , and so I have done with the first point . The second is , That Death is an enemie . Therefore the Apostle Paul telleth us of a certaine sting it hath , Oh Death where is thy sting ? It is an armed enemie , it commeth as a Serpent with a sting that entreth into a mans soule , putteth it to extreame perplexitie , if he takes not order to disarme this enemie . An enemie yee know is a person that setteth himselfe wilfully to hurt ; a man may hurt his neighbour , either through indiscretion , or unadvisednesse against his will , or hee may lay waite to doe him hurt , intending mischiefe , and seeking to performe somewhat that shall bee injurious to him . Wee call not him an enemie that we receive a little hurt from against his will , contrary to his purpose and intention : but he that studieth , and beforehand desireth to be an enemie . Now Death ( as we may say ) studieth our hurt in all extremitie before-hand . There is but two sorts of hurt that can come to a man. One is , to deprive him of that which is beneficiall and comfortable , to robbe him of all that is contentfull to him in this life . As when a company of Foes breake into a Nation , they burne their goods , and spoile their houses , and robbe and take away all that is comfortable to them , so much as they can . Death is such an enemie : It desireth to bereave a man of that necessarie contentment hee hath . When it meeteth with a learned man , it takes away all his learning at one blow , assoone as he is dead , hee ceaseth to bee a great scholler . It commeth to a rich man , and robbes him of all his goods at one blow too : though he have millions , Death causeth all to be another mans . When it commeth to a King , it pulleth him beside his Throne , takes his Crowne off his head , and casteth both him and it into the dust , hee is king no longer when hee is dead . And so in all the benefits of this life , it takes away the pleasure and contentments of a man ; it takes away the husband from the wife , and the wife from the husband ; it divideth children from Parents , and Parents from children : all the benefits that this life afford , death strippeth a man of them all , and turnes him naked out of the world , just as hee came hee must goe , and carry nothing in his hand : Death will not admit him to take one farthing , or any thing else with him . So he is an enemie , for hee spoileth us of whatsoever is desirable in this life . But he is an enemie also in inflicting a great deale of ill upon men . So death bringeth torment for the present : It is a terrible thing to wrestle with ; it makes a man bleed , and sweat as it were : No man can incounter with death , but he feeleth anxietie and vexation of body and minde , ( unlesse hee have comfort from above to enable him to wrestle with it , but ) in his owne proper nature it is so furious an enemie , that it doth not cease till it hath dragged the soule into the presence of God , and after , from his Tribunall to the torment of eternall fire in Hell. That succeedeth death , for naturally of its owne nature it tendeth to the destruction of man , because it is a fruit of sinne , and therefore must needs be the perdition , and overthrow of the soule . For sinne bringeth destruction in regard it makes God angrie with us , and separateth from him , and by consequence from all manner of comfort : and in regard it separateth from him , it bringeth all manner of ill , his wrath , his hatred , and ill will the greatest of all . Death ( I say ) properly , and of it selfe intendeth , and seekes to draw all those that it layes hold on to a state of everlasting unhappinesse , therefore it is an enemie . So you see the second point opened . The third is , that Death is the last enemie , after which there shall bee no more . But I must tell you to whom it is the last , not to all . For there are a generation of men that shall feele death to be the least of enemies , and in a manner the first . But to the Saints and those that are prepared for death , and those that will use the remedie , to these , and these alone , death is the last enemie : after once they have grappled , and fought , and encountred with this enemie , they are at peace and rest ; as he saith , Happy are they that die in the Lord , for they rest from their labours . There is no more toyle and miserie to a good man after death . And why ? Because , death seperateth sin from his soule , as well as the soule from the body , and so taking away the cause of unrest , it must needs take away miserie and unhappinesse it selfe . Indeed properly , Death doth it not , but the Lord Iesus Christ by death . For it pleaseth him when his servants leave this world , then they are fit to enter into a place of happinesse in another world , which they could not be , except they were freed from sin . Death is the daughter of sinne , and with a happy patricide ( as it were ) at once it destroyeth it selfe and sin : and therfore it takes away all misery , because it takes away all sinne . Therefore it is the last enemie , because it killeth the worst of our enemies , for when we are dead , there shall be no more enmitie betweene God and us , and so no more enemy . This is the third point . The last is , that this enemie shall bee destroyed . A thing is destroyed , abolished , when it selfe ceaseth to be , and is tooke out of the way , and when all the ill effects that it would produce , and effect or hath , are removed . So the Lord Jesus Christ abolisheth Death , he destroyeth it , that it shall never againe be knowne in the world , or felt by his servants : and he preventeth all those evill effects that it would worke in the soule for eternitie , and removeth all the ill effects of it , that it hath wrought on their bodies for the present time . Death takes away a mans goods for the present , Christ abolisheth that , he giveth everlasting substance in heaven . Death takes away friends , Christ abolisheth that , hee sends us to heaven , where we have more friends and better . Death brings the body to rottennesse and corruption , it laieth it in the dust , turnes it to putrifaction , Christ abolisheth that , at the Resurrection it shall rise againe in glory . How that is done the Apostle tells us in the end of this chapter ; The body shall be laid in the dust , a weake and feeble , a mortall and naturall body , but it shall bee clothed with immortalitie ; This mortall shall put on immortalitie , this corruptible shall put on incorruption , then shall bee fulfilled that saying , Death is swallowed up in victorie . But this is also limited , it shall bee destroyed , to whom ? To those that use the remedie , those that partake of Christ , those that have put on him that is the Resurrection and the life . Thus I have laid before your eyes briefly these foure things , that the Apostle leadeth us to treate of concerning death . That it is ; That it is an enemie . That it is the last enemie . And that it shall be destroyed . Now I desire to apply this , and to make use of it . First , I shall be bold to play the Examiner , to search each conscience a little . Brethren , let the word of God enter into your soules . Yee heare that there is a death , and that this death is a sore and bitter enemie : and yee heare that to some sort of men it is the last enemie that ever they shall encounter with , and bee freed from all the hurt of it , it shall be utterly destroyed . Now doe so much as discend every one into himselfe , and inquire what care there hath beene to prepare for death , to make use of the remedie against death : what time and paines hath beene bestowed to seeke to get that that is the only meanes to escape the Dart of this enemie , and that that is the only cause to procure this enfranchisement to the soule , from that that else will destroy all . A man hath not fitted himselfe to encounter with his enemie , when hee lookes after wealth , and followeth the pleasures and contentments of this life ; these things will doe no good , they will be rather a burthen to the heart , and vexe the soule , and increase the mischiefe , laying more sin upon the soule , and giving death darts to pierce the soule with . But when is a man fit for death ? and who may encounter with this enemie with safetie ? I will tell yee ; That man that takes the greatest care to disarme death of his weapons , to arme himselfe with defensive weapons against death . If an enemie come upon a man with good weapons in his hand , and find him altogether unweaponed , it is hard for a naked unarmed man to deale with him : it is hard for a man that never thought of it before , to fight with one that is skilfull at his weapons . Death ( I told yee ) is an enemie , and an enemie that is skilfull in his weapons : and the weapon of death it is our owne sinne . Death bringeth nothing with it to hurt a man ; It findeth with us , and in us , that whereby to hurt us . So many corruptions as are in thy heart , so many weapons . So many idle words so many bad deedes ; so many swords to pierce thy heart . Death maketh use of those weapons it findeth in our selves , and with them hee destroyeth , and killeth , and brings us to perdition . Now , what have yee done ( beloved ) to disarme death ? what care have yee taken to breake sinne apieces , that it may not be as a sword ready drawne for the hand of death when it commeth ? as Arrowes in a Bow , to shoot at you , when Death laieth hold on you ? That man that hath tooke no care to overcome sinne in the power of it , and to get himselfe free from the guilt and punishment of it , is unfit for death . If death come upon him , and find his offences unrepented of , unpardoned , unsubdued , he will so order those offences , that he will thrust them into his soule , as so many poisoned Darts , that will bring sorrow , and anguish , and vexation , and destruction to all eternitie . Ye may see then whether yee have any fitnesse to meet with this Enemie , whether yee be in case to fight that battell ; that of necessitie yee must ; for Death ( as I told yee before ) is enevitable . If yee have not ; Get alone betweene God and thy selfe , and there call to mind the corruption of thy nature , the sinnes of thy childhood , of thy body , of thy mind , bring thy soule into his presence , confesse thy sinnes , with an endevour to breake thy heart for them , and to be sorry for them , mightily crying to him in the mediation of that blessed Advocate Jesus Christ , that died on the Crosse , to pardon , and to wash thy soule in his bloud , and to deliver thee from the pollution of thy sinnes . Begge the Spirit of sanctification to beate downe those sinnes , and subdue thy corruptions . Bestow time to performe these exercises daily , carefully present thy selfe before God , thus to renew thy repentance and faith in Christ , to make thy peace with God : Labour to purge away the filthinesse of thy sinne , and then whensoever Death commeth , thou shalt find in thy selfe sufficient against it , thou hast disarmed it . But if yee spend your time in pursuing profits and pleasures , and follow the vanities of this life , and either yee doe not thinke of death , or yee thinke of it no otherwise then a heathen man would have done , to no purpose ; yee thinke of it to enjoy the world while yee live , because yee know not how soone death will end the world and you , if you play the Epicures in the thought of Death , to annimate you to enjoy the outward benefits of this life : to thinke of it to no purpose , but only to talke and discourse now and then as occasion serveth : then Death will find your soules laden with innumerable sinnes that repentance hath not discharged , and undoubtedly it will bring eternall perdition . Have yee thus disarmed Death ? But againe , a mans selfe must be armed , or else hee cannot incounter with his enemie , What is our Armour against Death to keepe off that blow ? The Apostle in one word sheweth us these Armours , when hee saith , a Breast-plate of faith , and love , and the hope of salvation a Helmet . If a man have got faith to rest on Christ alone for eternall happinesse , and his soule filled with the hope of glory , and salvation through him , and then with love to him , and his servants for his sake ; These three vertues will secure a man against all the hurt that death can doe . Faith , Hope , and Charitie , the Cardinall vertues that Christian religion requires , and commands us to seeke , these are Armour of proofe against all the blowes of death : hee that hath them shall never be hurt of Death , because he shall never taste of the second death : he hath onely to wrestle with the first Death , and there is no terrour , nor terriblenesse in that , if a mans heart be secure by these Graces . Faith whereby we depend on Christ , and on him alone for grace and salvation , bringing hope whereby we expect and looke for salvation of our soules by his bloud according to his promise , and working charitie whereby we love him for his goodnesse , and his servants for his sake ( If it be charitie not onely of the lip to speake well , but that that produceth wel-doing ) I say this is that makes us that death cannot separate us from Christ , but the further we are from life , the neerer we are to him , for when this outward taber nacle of our house is dissolved , we have a building with God eternall in the heavens : and death to such a man is nothing but the opening of the dore to let him out of the dungeon of the world , and to place him happily in the Pallace of eternall blisse . I pray enter into consideration how yee have behaved your selves in the course of your lives , whether as Heathens , or as Christians . A man that takes no care to prepare for death , though he come to the Church from Sunday to Sunday , and partake of all Gods ordinances , yet if the consideration of death bee not so imprinted in him , that it become a motive to him to labour for Faith , and hope , and charitie , and to endeavour to edifie himselfe in these graces , he liveth as a Heathen or an Infidell : and when death commeth to him , it will doe him more hurt , then it will an Infidell , because by how much God hath given him more meanes to escape , and by neglecting those meanes , as his sin is greater , so shall his punishment be . Secondly , if yee have beene carelesse for to prepare for this enemie ; Now be ashamed of it , and sorrow for it , let your hearts now smite yee , and ake within you : Oh foolish man or woman ( say ) I have lived twenty , thirty , forty , fifty yeares , and some more ; I have laboured against other enemies , if men had any thing against me , I would be sure to take order ; I have laboured for the things of this life , for riches and friends , and given my selfe leave for to enjoy pleasures , and taken paines to doe good to my body : but all this while it never came into my heart seriously to thinke , I must die , and after that commeth judgement , that I must stand before Gods Tribunall , and give account of my wayes , I have not laboured to beware of Death and of sinne , nor to kill my corruptions , I have not laboured to increase in Faith , and hope , and charitie ; I have left my selfe unarmed against the last and worst enemie . Oh what folly is this , to live in the world many a long day , and never to consider , that there will be an end of all these dayes , and the end of those , the beginning of another life , and a life that will be infinitely more miserable then this . If this ( beloved ) have beene any of your faults to be carelesly forgetfull of your latter end , not to consider of your departure hence : if the world have so tempted you , and pleasures have so enamoured you , that you have forgotten your latter end , blame your selves , it is the greatest of all follies . And that I may disgrace this folly , and make you ashamed of it ; Consider a little . That this is to be like children ; The Apostle biddeth us not to be like children in understanding : but hee that forgetteth Death , and is carelesse to prepare for it , is a very child . A little one never thinketh hee shall ever bee a man himselfe , and maintaine himselfe , and live in the world by his owne labour , or by that he shall have from his friends , he careth for nothing but meat , and drinke , and sport , and pastime : wee blame their folly , and laugh at it as rediculous , and therefore by our diligence we prevent that ill that might else come upon them . Is it not thus with many of you ? yee live and build houses , and raise your names to be glorious , and to make a faire shew in the world : but to get grace , and to get faith , and hope , and love , and repentance , none of your thoughts almost runne that way , scarce any of your thoughts are so bestowed . Is not this to be children in understanding . Againe , he is a foolish man that knoweth he shall meet an enemie , and will not prepare . If a man should heare of twenty or thirty thousand souldiers were gathered against the Citie , and besieged it to destroy it ; He would not be so foolish , and so simple then , as to bestow himselfe in his trade , and to follow his businesse , and to give himselfe to merriment , but hee would get his weapons , and he would looke about him , helpe to arme the City , and to make it strong . Why doe yee not consider that your soule is as a Citie ? Death will come against it , and batter you with sicknesse , with paines , and at last will certainly take it , and if the soule be not prepared will carry it to Hell fire . Why will you be so retchlesse , and senslesse to eate and drinke , and labour to grow rich , to bury your selves in earthly labours , and never thinke how to escape , how Death may be kept out , that will destroy soule and body ? I presume you are ashamed of this folly by this time , I hope yee will goe away with remorse and sorrow , for so carelesly neglecting a thing of so great importance to be provided for . In the third place therefore I entreate you , begin this great worke this day . Consider ( if you have not begun ) the enemie lieth in waite for thee , oh man or woman , if thou bee never so young , thou maist meet with him before night , if thou bee old , thou must meet with him ere long . Prepare for him betime ; thinke what an enemy may encounter thee in the way . If a man be to travell , though he be not assured to meet with an enemie , yet he will strive to get good company , and weapon himselfe , he will carry his sword , something he will doe , that if a theefe come to robbe him , he may be able to prevent the danger . Beloved , thinke that there is an enemy that way-laies us , as we goe along in the world , one time or other he will be sure to come upon us : therefore stirre up your selves , begin this day to prepare for this enemie . How shall I prepare for Death ? I told you before , it is not amisse in a word to repeat it . Get Faith in Christ , and Hope , and Charitie , and Repentance . These will be meanes to prepare and helpe thee against Death . Therefore ( if hitherto thou have not ) lament and bewaile the sinfulnesse of thy nature and life . Assoone as thou art out of this place , get thee into a solitarie roome , fall upon thy knees , lament thy sinnes , the ilnesse of thy nature and carriage , rehearse thy wayes as much as thou canst , condemne thy selfe before God , mightily crie for pardon in the mediation of his Sonne , and never leave sobbing and mourning , till he hath given thee some answer that hee is reconciled . And then strive to get faith in Christ , call to mind the perfection of his redemption , the excellencie of his person and merits , that thou maist repose thy soule on him , that thou maist say , though my sinnes be as the Stars , and exceed them , yet the merit of my Saviour , and his satisfaction to the justice of God it is full : in him he is well pleased and reconciled , I will stay on him . Lord Christ , thou hast done and suffered enough to redeeme mee and Man-kind , thou hast suffered for the propitiation of the world , though my sinnes deserve a thousand damnations , yet I trust upon thy mercie , according to the Covenant made in thy Word . Thus when a man laboureth to cast himselfe on Christ , to lay the burthen of his salvation , and to venter his soule on him , now he hath beleeved , this Breast-plate , Death is not able to thrust through . And then , labour that this faith may worke so strongly , that it may breed Hope , a constant and firme expectation grounded on the promises of the Word , that thou shalt bee saved , and goe to Heaven , and be admitted into the presence of God , when thou shalt be separated from this lower world . Hee that is armed with this hope , hath a Helmet , Death shall never hurt his head ; it shall never be able to take away his comfort and peace ; He shall smile at the approach of death , because it can doe nothing but helpe him to his kingdome . And then , labour for Charitie , to inflame thee to him againe , that hath shewed himselfe so truly loving to men , as to seeke them when they were lost , to redeeme them when they were captives , and to restore them from that unhappinesse , that they had cast themselves innto . Oh that I could love thee , and thy people for thy sake , thou diddest die for them , shall not I be at a little cost and paines to helpe them out of miserie . Thus if yee labour to be furnished with these graces , then you are armed against Death ; those will doe you more good , then if you had gotten millions of millions of gold and silver . As you have understanding for the outward man , as you have care to provide for that , to preserve and comfort life , while you are here , so have a care for the future world , and that boundlesse continuance of eternitie . If a man live miserably here , death will end it , if he be prepared for death , he shall live happily for ever ; but if a man live happily ( as we account it ) and die miserably , that misery is endlesse . Yee mistake ( beloved ) yee account men happy that abound in wealth and honour , that have great estates , I say yee mistake in accounting men happy , that enjoy the good things of this life , that can live in prosperitie to the last time of their age , possessing what they have gotten . If such a man be not prepared for death ; Death makes way for a greater unhappinesse after death . For the more sinne he hath committed , the more miserie shall betide him , his life being nothing but a continued chaine of wickednesse one linke upon another , till he settle upon a preparation for Death . And in the last place , here is a great deale of comfort , to those that have laboured to prepare for death : though to them Death is an enemie , yet it is an enemie that is utterly destroyed . The Philosopher said , that Death is the terriblest of all terrible things ; so it is to nature , because it doth that that no other evill can doe , it separateth from all comfort ; and carrieth us we know not whether . Death is terrible to a man that is unarmed for death ; but to the poore Saints that have bestowed their time in humiliation , and supplication , and confession , that have daily endevoured to renew their faith , and hope , and repentance , Death hath no manner of terriblenesse in the world : if it bee terrible to a Christian at the first , it is onely because he hath forgot himselfe a little , he doth not bethinke how he is armed . If God have fitted his servants for death , he hath done most for them : if they have not riches , yet they are fit for death : if they have not an estate amongst men , it mattereth not a whit if they be fit for Death , if they be miserable here , in torments and sicknesse , when others have health , it is no matter , all these increase their repentance , makes them labour for Faith , and Hope , and Charitie , whereby they are armed against Death . Nothing can save us from the hurt of Death , but the Lord Jesus Christ , put on by Faith , and that furnished with Hope and Charitie . If God give a man other things and not these graces , Death is not destroyed to him . But if he deny him other things , and give him these graces , he doth enough for him , Death is destroyed to him . His body indeed falleth under the stroake of Death as other mens , but his soule is not hurt . Death layeth him a rotting as the common sort , but the soule goeth to the possession of glory , and remaineth with Christ ; When hee is absent from the body , hee is present with the Lord. Nay , when the last day shall come , Death shall bee utterly swallowed up , then the poore , and fraile , and weake body , that sleepeth in corruption and mortalitie , shall bee raised in honour , and in immortall beautie and glory , a spirituall body , free from all corporall weaknesses that accompany the naturall body : it shall be made most glorious and blessed , even as if it were a spirit , all the weaknesses that accompany the naturall beeing of the body shall be taken away , and it shall enjoy as much perfection as a body can , and therefore it is called spirituall : Therefore I beseech you rejoyce in the Lord if your soules tell you , that you are armed against this death . FINIS . THE VVORLDS LOSSE ; AND THE RIGHTEOVS MANS GAINE . EZEKIEL 22. 30. I sought for a man among them , that should make up the hedge , and stand in the gap before mee for the Land , but I found none : therefore have I poured forth my indignation upon them . PHIL. 1. 21. For to mee to live is Christ ; and to die is Gaine . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE WORLDS LOSSE ; AND THE RIGHTEOVS MANS GAINE . SERMON VIII . ISAIAH 57. 1. And mercifull men are taken away , none considering that the Righteous is taken away from the evill to come . WHen I first began this verse , I did never thinke that all things would have beene so sutable , to the finishing of it , as now I find they are . For there is no circumstance that can be required to make a correspondencie betweene a former , and a latter handling , but is to be found in the two surveies I tooke upon this Text. The occasion of handling it now , is the same that was before . I began it at a Funerall , and now at another Funerall I shall end it . The place of handling , the same as it was before . I began the former part of the verse , in this very street , at the other end of it : Now I shall finish it at this . And the time , it is the same , and every way answerable to that it was before . It was begun in a time of Mortalitie feared ; and now will be finished in a time of mortalitie certaine . And that there should be no part of correspondencie wanting : this latter part of the verse is answerable to the former , it is but the same againe in other words . In the former part there is mention of the righteous man , here of the mercifull man , they are both one . In that , hee is said to perish , here to bee taken away , they are both the same . There , No man is said to lay it to heart ; and here no man is said to consider it . Both the same . So that loke upon the whole , both parts joyne together : they walke on by paires two and two , as the living creatures into the Arke , Male and Female . The first paire sets forth to you the state and condition of a godly man , he is righteous and mercifull : those are the male and female of Pietie . The second sets forth to you the state and condition of a dying man , hee perisheth and is taken away : those are the Male and Female of death . The third sets out the state and condition of a worldly man , he layes it not to heart , he never takes it into consideration : those are the Male and Female of carnall securitie . And that all the paires should now be made up : the former part was handled at the buriall of a good old Man : this latter now at the buriall of an old and verteous Gentlewoman : those are the Male and Female of nature . The former part , that is a complaint that the Prophet made ; and so is the second ; and this second is set as a Commentarie to the first ; this latter part is as Eve created as a helpe to Adam , for every word in this latter helpes to expound some word in the former . The first word in the latter part tells us of the mercifull man , that is the Exposition of the first word in the former part , the righteus man. Lest any man should make question who this righteous man was , that the Prophet speakes of , how we should know him , and define him , and find him ; find me a mercifull man , and hee is truly a righteous man. The second word in the latter part is , taken away , that hath reference to the second word in the former , and it is a qualification of the harshnesse of the former : there it is said , The righteous man perisheth : but lest any man should scandal at this word , shall we thinke that he perisheth , whose life it hid with Christ in God ? Shall the Scripture say that hee perisheth , whose name is in the bundle of life , written in heaven ? To lay aside therefore the rigour of the word , here is the Qualification , hee is taken away . The third word of the latter hath reference to the third of the former too , No man considereth it . If any man aske the reason , how it comes to passe , that people should be without naturall affection , that they take it not to heart , that they are not grieved for Ioseph , that they are not striken with any sense of their owne losses , what should be the reason of it ? The reason is in this word , they take it not into consideration : They trouble not their heads , and therefore not their hearts with it . ( That it may make an aggravation of that . ) They were so farre from taking of it to heart , that they never propounded it to the examination , and scanning of their judgement , they consider it not . So every word in the latter part is serviceable to the first . I shewed concerning the first part , who this Righteous man is , how great the dignation of the Spirit of God is , that hee will stile holy men , that are so imperfect in holinesse , yet because of their holy endeavours to walke in the wayes of God blamelesly , the Spirit stiles them Righteous men . Secondly , I shewed how this Righteous man is said to perish : and in what sense ; and how it is impossible they should perish ; and why the Holy Ghost chooseth this word , which is more then death , to set out to us the death of the Righteous man. And then the last considered in particular ; how it is lawfull to mourne for the departure of those that are gone : how that God alloweth that , how that God blameth for the neglect of it : Men are to lay it to heart , to grive . How farre this griefe is to extend . These were the heads of those things that concerne the first part . I now goe on forward to the second . And that is a complaint ( as the former was ) that the Prophet takes up over the people of the Iewes for their great stupiditie , in that they considered not any worke of God toward them ; And it hath these two parts . There is the complaint he takes up over the dead : Mercifull men are taken away from the evill to come . And the other complaint he takes up over the living , those that are living and survive them , they care not though heaven and earth bee mingled together , though they lose all their proppes whereby the earth is supported , they never consider it . I begin with the first of these . And that is ; The complaint that is taken up over the Righteus mans departure . In that I consider two things ; First , looke to the meaning of the words . And then see , what were the motives that made the Prophet take up this complaint and lamentation : that whereas others wanted it , the Prophet should supply it , and should give testimonie to their departure ; The righteous are taken away . First for the meaning of the words . It is a proposition , and there are three parts of it . The subject of the proposition , Mercifull men . The predicat , Are taken away . The Affix anexed to it , from the evill to come . Briefly , looke upon the meaning of all these , and they will all afford us some instruction . The first is the subject of this proposition ; It is said here ( and it varieth from the former ) Mercifull men . A man would wonder why he should alter the stile , except it were , because the Spirit of God delighteth to set out godly men , according to the multitude of their titles , the righteous and mercifull men : otherwise the same terme might have beene kept in the latter part , for they are both the same in effect . He that is a mercifull man is a Righteous man , and he that is righteous will be mercifull : yet the Prophet varieth it , righteous men perish , and mercifull men are taken away . There is some speciall reason of the variation . I conceive it is one of these three , or all . The first reason why he useth this word ( mercifull men ) in the latter part is . For the greater conviction of their stupiditie . They were such as were not affected with the condition , or losse of righteous and holy men ; nay , they were so stupid , that they were not affected with the losse of mercifull men , that is more . If there were any sense of pietie , they should for Gods cause grive at the losse of godly men : but if there were any sense of their owne good , there should bee griefe for the losse of mercifull men . Generally ( if it bee possible to sever them ) the world hath more misse of mercifull men , then of righteous men : every man should mourne for their departure , and misse them , though pietie and righteousness may go unmourned for . But these were come to that stupiditie , that they had no sight nor sense of their owne good : being a mercifull man , it is likely there were many naked that he had clothed , many starved soules that he had fed ; there were parched bowels that he had simpathyzed with , he used to mourne with those that mourne , to lament with those that lament . Many Interpreters would have it spoken , that Isaiah said this of himselfe , in regard of the persecution that he suffered , ( he was taken away by the Saw : ) but whether it were of one mercifull man , or of all , a man would thinke that mercifull men should not goe out of the world without mourners : there are Orphans and Widowes , that will mourne for mercifull men , that have been relieved by them . Yet this stupiditie so benummed them , in their own senses they were so frozen , that they had no simpathie at all , neither respect to pietie or mercie : Righteous men were taken away , and they looked not on that side , mercifull men were taken away , and they looked not on that side neither . So it is an aggravation of their stupiditie . Secondly , another reason why he varieth the word , Righteous men first , and mercifull men after , is this ; To shew how much God honoureth the workes of mercie . Though it bee a glorious title ( A righteous man ) yet the Spirit of God will not let him goe without another title , A mercifull man. Righteousnesse is best knowne to God , but mercifulnesse to men . Mercifulnesse is an evidence of pietie and godlinesse . Mercie is that grace that honoureth God most , and God honoureth it most . All the high Elogies that are given to pietie in the Scripture , are specially stated on mercie : God honoureth it with large and ample promises , Blessed are the mercifull , for they shall obtaine mercie ; It hath not the least be atitude set to it , as Basil of Seuleucia well observeth . God honoureth it likewise with an approbation , When I was hungrie yee fed me , when I was thirstie yee gave me drinke : and with a publike approbation at the last day , in the presence of Angels and men , it is mercie that God then magnifieth , Come yee blessed , when I was hungrie , yee fed mee , &c. God honoureth it likewise with an excellent memoriall , hee alwayes mentioneth it with honour ; see it in Cornelius , see it in Iob , see it in other Saints , they were noted for mercifulnesse in the Scripture , here in this place the spirit of God , because the righteous man shall not goe without an Epitaph , he makes on this righteous man a mememoriall . Mercifull men are taken away . That is the second reason , that they might understand how farre God honoureth the workes of Charitie and mercy . Thirdly , that the Prophet might instruct them , and us now , who are to be reputed , and accounted true righteous men . Those that God accounteth so . And those are mercifull men . These two , righteousnesse and mercie , they meet in God , so they must in every Christian. They are the two wayes of God ( saith David ) all his waies are mercy and righteousnesse . They are the two wayes that Christ takes in the world : the first way , at his first comming , a comming of mercy , to call men to mercy ; The second at his second comming , a comming of judgement , to judge the quicke and the dead . So they are two wayes of God , so saith Saint Bernard ; They are the two feet of God , by which he walketh through the world : God visiteth men upon one of these two feet , either in mercie , or in righteousnesse : as they are the feet upon which God walketh to us ; so they must be the two feet that we walke on toward God : Righteousnesse , that is one , by which we tread the way of the first Table in workes of pietie to God : and Mercie is the other , by which we tread the way of the second Table , in mercy towards men . So that as the two Tables kisse each other , they are infolded one in another ; the love we owe to our brethren , it hangs and depends on our love to God : the love that wee shew to God , is to be testified by our love to our brethren : So these two are to embrace one anothee , wee must not sever them that God severeth not : according to this , others will judge of us that wee are truly righteous , according to this scantling we take of our selves . Deceive not your selves if there be not workes of Charitie and mercie , flatter not your selves with an opinion of righteousnesse ; it is an emptie name where mercie is not . So the Apostle makes the argument , Hee that loveth not his brother whom hee hath seene , how can hee love God whom hee hath not seene ? So likewise here , is it possible that there should be righteousnesse toward God , when there is not mercie toward men ? It is the first of those pious instructions , that I will commend to this place . Ostentation of righteousnesse , there is a great deale in the world , men desire to be accounted godly men , because they can be reserved to themselves . They can get pretences of pietie , and zealous they will seeme to be for workes of the first Table . Did God give onely one Table ? No : but we shall bee tried by the workes of the second Table ; When I was hungry , yee fed me not , when I was thirstie , yee gave me no drinke . Why doe we make boast of pietie to God , that men cannot judge of ? For there is one little graine of hypocrisie that spoileth all . We may act mercie to men , but we cannot act pietie : pietie will shew it selfe here ; Here is the touch-stone to give proofe of the pietie in our hearts , if it bud out in mercie : the righteous man is mercifull in every kind . Where there is pietie , there will not be reviling , and disgracing , and quarrelling , and contention : it is impossible that pietie in the heart should be contentious , that pure and untainted liquor should passe through a filthy kennell : if there bee grace in the heart , it will shew it selfe in the hand , in the lip , in the words , in the actions , in all . It is but a touch that I give you , I know you easily ghesse where I am . I come not to put you in mind of what you know : or rather to put you in mind . I am not conscious to your courses , but I will tell yee what the world saith ; It is a great deale of wrong done to this parish , and this place , if there bee not much contention in it : and it is not upon this occasion that I heard it , for before now I never knew any one in the parish , but as the Apostle saith of the good workes of one of the Churches , It is spoken of in all the world , so the strife of this place is spoken of in all the Citie . Here is the fruit whereby you must examine your selves , mercie to men . If wee be not those that nourish brotherly love , there will be no mercie : there is no mercie , where there are the fruits of uncharitablenesse , and if there be no mercie , there will be no pietie . Let this therefore be the touch-stone of pietie ; love , and peace with men , as the Apostle speakes ; As much as is possible have peace with all men . I will speake no more of the meaning of the first part , Mercifull men are taken away . It is the Comentary upon the former . The second is the Predicate of the Proposition , they are taken away , that hath reference to this , they perish . It is great wisedome in the Spirit of God thus to expound one word by another . That as in the body of a man , those parts that are of most use , God in wisedome hath made them double , hath made them paires , two eyes , two hands , two eares , &c. ( because these are parts of great use ) that if one part fall away and miscary , the other part may supply ; if one eye be out , a man loseth not his sight , he hath another , and so in other parts : so it is in the Scripture : if we mistake one word , here is another that is more plaine to lead us right in the meaning of the Scripture : for else men would have beene offended : Godly men perish ? That is more then to die , that that perisheth is lost . But it is plaine , they are not lost in death . Perishing is one step beyond death ? If it had beene predicated of mercilesse , impenitent , unrighteous men , it might have been said so , they perish , they not only die . But what hath the righteous done ? who ever perished being innocent ? Who ever suspected and dreamed , that it was possible for mercifull men to perish ? Here commeth in the interpretation : No , be not deceived ; It is a word frequently used in the world , carnall men thinke so : but they perish not , they are but tooke away . Yee see how one word helpeth the other : so this word giveth us assurance of the meaning of this Scripture , and of the state and condition of a mercifull man , hee perisheth not , though the Atheists of the world thinke so : he perisheth not to himselfe , for then beginneth his happinesse , when death commeth : though they perish to mens memomoriall and remembrance , there is no remembrance of the wise man , more then of the foole ( saith Solomon ) that is , worldly men , that mind the world , and their bellies , they take no more to consideration , when a righteous man , a wise man dieth , then a foole ; that is , an impenitent man , though I say they perish to the memoriall of the world , they perish not to God ; not to the fruition of his happinesse , for Death is but a porter , a bridge to everlasting life , then beginneth their glory : Heaven that was begun before in a misterie , then it is set open to them literally and personally . They perish not because they are taken away , there is the proofe of it . A man that is removed only from an Inne , no man will say that hee is lost . That that is transplanted from one soile to another , doth not perish . A graft or syens , though it be cut off , and it is to have a more noble plantation ; It is so farre from perishing , that it is more perfect , it is stablished in its nature , it is set into a better . There are but one of these two interpretations of perishing , and neither of them can befall a godly mercifull man. Either it is a passage from a beeing , to a not beeing : and so the Beasts when they die , perish , because their soules are mortall , as well as their bodies : it is no more a living creature , there is no more life in it , it resolveth to its first principle ; the soule it is nourished as well as the body , there was a beeing before , but now there is a nullitie of beeing , in respect of a living creature , there is nothing liveth . Here is a perishing from a being , to a not beeing . Againe , perishing may be a passage from a being to a worse beeing : so an impenitent man when he dieth , he passeth from life to death ; yea , to an eternall death , to a worse beeing ; that is a perishing , and a proper perishing , that is worse then to bee lost . It is better to have no beeing , then to have either of these . But in neither of these senses the righteous man perisheth : hee hath a beeing , and a well-beeing after death . His soule hath a real beeing with God in happinesse , his body hath a beeing of hope , though it be in the grave ; Nay , it hath a real beeing of happinesse , as it is a member of Christ , in regard of the misticall union . So in no sense he perisheth , he is but tooke away , hee is but removed , it is but Exodus , but transitus : his death is not a going out of the Candle , it is but a translation , a removing of it to a better frame , it is set upon a more glorious table to shine more bright . The word is well expounded in the 11. Hebr. concerning Enoch : whereas in the fifth of Genesis , the Scripture saith , Enoch walked with God , and God tooke him ; in the Hebrewes it is said , he was translated . In the one , he was tooke away , that is , in respect of the world ; In the other , hee was translated ; that is , in respect of heaven . They are tooke away ; that is , from the place of miserie , the Dungeon , the prison , to a place of glory and happinesse . They are tooke away from the house of clay , to the house Eternall , not made with hands , in the heavens : they are translated upward , that is meant in this . So that there are two observations in this . First , That Pietie and Mercie excuseth not from death . Godlinesse it selfe freeth not a man from death . Death it is that end that is propounded to all men . The bodies of godly men are of the same mould and temper , of the same frame and constitution as other men , their flesh is as fraile , their humours as cholericke , their spirit as fading , their breath as vanishing , they owe the same debt to nature , to sinne , to God , to themselves and their owne happinesse . They are bound under the weight of the same Law , the statute law is ; It is appointed to all men to die once . It is well said , to die once , for the impenitent man dieth twice , he dieth here by the separation of his soule from his body , that is the first death ; and there is the second death that succeedeth that ; the death of the soule , by a separation of it from God , which is far worse . But righteous and mercifull men die once ; the first death seizeth upon them : It is appointed to all : It is the end of all flesh ; in one place : It is the end of all the earth , in another place : It is the end of all living , the end of all men , even mercifull and godly men are brought within the compasse of this law of Nature , to yeeld up this debt & due . Righteousnesse excuses not , it frees not . It is a law that bindeth one as well as another . As Basil of Seuleucia observeth , though Adam was the first that sinned , yet Abel was the first that died : Adam committed the transgression , the elder sonne was Cain , the second Abel , in the course of nature the eldest should have gone first , but Abel , righteous Abel , that was the moytie , the halfe of his comfort , and the greater halfe , though the younger : Adam sinneth first , and yet righteous Abel dieth first . Hee gives the reason to be this , because God would let us see in the Portall of death , the table of the Resurrection , he would shew us the linnaments of the Resurrection in the first man that dieth , that righteous Abel is tooke away , that we should be assured that he was but translated , there was hope of the Resurrection confirmed even in his death . But yet that is not all ; the reason ( I conceive ) that is more proper to this is : righteous Abel dieth first , to shew that even righteous and mercifull men must not expect immunitie from death , and from suffering tribulation in this world ; it is the condition that befalleth Abel the righteous , as well as Cain the Pharisee ; It belongeth to faithfull Abraham , as well as to Apostatizing Demas : to beloved Iacob , as well as to rejected Esau : to meeke Moses , as well as to cursing Shemei : to Deborah the Prophetesse , as well as to usurping Athaliah : to devout Iosiah , as well as to impious Ahab : to tender-hearted David , as well as to churlish Nabal ; to the humble Publican , as well as to the vaunting Pharisee . It is the law and rule that is set to all , there is no exemption : righteousnesse , pietie , and workes of mercie , then doe not exempt . For if they could exempt , how should pietie have the reward ? when should godlinesse come to the full recompence ? It is Death that makes way to the hope of reward . And if it be so , that righteousnesse excuseth not , then neither honour , nor strength , nor beautie , nor riches , can excuse in the world : for these are of farre lesse prevalencie with God then pietie . So the Argument standeth strongly , if Iob died that was a mercifull man ; if Abel was taken away that was a righteous man , looke to other conditions : then Caesar , that is , the Princes of the world shall be cut off , their state and pompe shall not keepe them : then Cressus , that is the rich men of the world , shall die , their purse and plentie , shall not excuse them : then Socrates , that is , the prudent and learned men of the world , their wisdome shall not prevent it : then Helena , that is , the Minnions of the world , the decking of their bodies , and their beauty , and painting shall bee fetched off , they will expose them to death , they shall not free them : then Sampson , that is , the strong men of the world , those that are healthy , of able parts , likely to out-live nature , their strength shall not excuse them : that no man should glorie in any thing without , Neither the strong man in his strength , nor the wise man in his wisedome , or the rich man in his wealth , but if hee glory in any thing , to glory in the Lord. Though wee must not boast our selves of pietie , yet as the Apostle saith , yee have compelled mee . If a man may boast of any thing , it is of pietie , that is , rejoyce in this if God have made a man a vessell of mercie , and an instrument of doing any good : but otherwise to boast of it , even that shall be the staine , and further disgrace of it : for righteousnesse it selfe excuses not from death ; all are subject to the same law , that is the first observation , Mercifull men are taken away as well as others . Secondly , there is a difference in the manner , though they bee subject to death , yet it is a subjection under another subjection : Death is made subject to them , they conquer Death . So both stand together , they die , and not die , because their death is but a translation , but a removing . There are two persons , two men in every penitent and godly man ; there is somewhat of a righteous man , and somewhat of a sinner ; somewhat of the flesh , and somewhat of the spirit : so according to these two , both lawes are kept : the Law of commination , that is kept , thou shalt die the death ; there is the reward of sinne ; the law of promise , that is kept , thou shalt live for ever ; there is the reward of righteousnesse . Mortalitie giveth the reward to sinne , immortalitie to pietie . Though they die , they are but taken away . The word implies these two things ; First , it implies that their death is but a temporarie death . Taking away is not a finall translation , it doth not implie a nullitie . Death , though it cut the knot of nature , yet not of grace . It is true , there is the sharpe Axe of Death , there is no knot so Gordian , but it will cut it asunder . It is a great knot that was first knit betweene the body and the soule , it cutteth that asunder . It is a sure knot , which is the Conjugal knot between man and wife , it cutteth that asunder . There is a naturall bond and union betweene Parents and children , it cuts that asunder . There is a civill union betweene friend and friend , it cuts that knot asunder , it takes one friend from another . But there is the misticall union betweene the head and the members , betweene Christ and the Church , it cannot cut that knot asunder . But looke as Christs body in the Grave , it was not deprived of the Hypostaticall union , so likewise the body of a Saint , when it lies in the grave , in corruption , it is mellowing for immortalitie , and eternitie : yea , then it enjoyeth the benefit of the misticall Union , there is somewhat of a member of Christ that lies in the grave : that dust that the body of a Saint is resolved into , it is holy Dust , because that misticall Union is not cut asunder ; Death cutteth not that knot . It perfecteth the misticall Union in respect of the soule , and it is but an interruption of the manifestation of the union in respect of the body , it is never severed . As the Husbandman hath some corne in his ground , and some in his Barne : the Corne in his ground is of no lesse value and account , then that in his house and Barne ; Nay , it is of more , for that that is in his Barne shall not multiply , so many bushels he putteth up , and so many hee receiveth , but that which is in the ground multiples , therefore it is in as great account . So it is with God. There are many bodies of the Saints walking on the earth ; and those that are laid in the grave , that are sowen ( as the Apostle saith ) for immortalitie . The bodies of the Saints in the grave , are of no lesse account with God , then those which walke up and downe in the world , and glorifie him with workes of pietie : why ? the body is sowne to immortalitie , there is still somewhat of Christ. That is the first thing it implies ; They are taken away , it argues that their death is temporary . Secondly , it sheweth it is deliberate , that their death is not sudden . For there is a difference betweene these two , to be snatched away , and to be taken away . Impenitent men when they are taken away in judgement , they are snatched away in displeasure . The godly man , God takes him away , removes him , it is as gentle a word as could be used , there cannot be a better word to expresse it in our translation , then for God to take him away . Iob and Moses expressed it so , and so Isaiah here , to shew that Death is never sudden to the mercifull and righteous man , why ? because he is alwaies prepared . It may bee sudden in respect of others , but not to himselfe . The stroke of Death may be the same to a righteous man , as to an impenitent man , they may both fall by the prevalencie of the same disease , the same duration of sicknesse , the same warning given them , the same sympathy ; but there is a difference in regard of the suddennesse . If it be a sudden stroke that overtakes an impenitent man , then it is two wayes sudden ; even a premeditated death is sudden to him , because he is not prepared : sudden death commeth not to a prepared man , because he lookes for it : it may ( as I said ) be sudden to others , but it is not to himselfe , why . ? because he expects Death , he dieth daily , hee dieth in his thoughts , before hee dies in act , he dies in meditation , before he dies in passion : I die daily , saith the Apostle , Death when it came to the Apostle , it found him dying , it could not come suddenly to him ; Death findes him setting open the dores : therefore though it seeme sudden death , it cannot be sudden , because he is taken away : the stroke of Death may be sudden , but the issue of death is not sudden : the stroke may be sudden to his body , but not to his mind ; because he fitteth himselfe still for it . There is the deliberation implied in the word , his death is not sudden , in that he is prepared : God awaketh his heart to make him looke for it , therefore when Death commeth though sooner or later , it doth but take him , it snatcheth him not away , that is the meaning of the second . The third word is , the extent of this act , from the evill to come : that is a word that is not specified in the former part : it makes both this and that the more full : it makes a greater demonstration of Gods goodnesse : hee is not only mercifull in taking away , but he takes away from that that is evill , hee takes from a bad estate to a better . An evill that is present , that is simply so : an Evill for the time to come , God takes righteous and mercifull men from both . That I may lay a fit path for my proceeding in it , Saint Austin devideth the nature of Evill well to those two heads : there is the Evill of doing , and the evill of suffering , that is , the evill of sinne and of punishment . The first of these , the Evill of sinne , is opposite ( saith Aquinas ) to the increated good . The second , the Evill of punishment , is opposite to the created good . God takes away mercifull men from both these . First , from the Evill of suffering . Two wayes he is tooke from that . Hee is tooke away from the Evill of suffering , that hee shall not see it , and that he shall not undergoe it , and endure it . First , that he shall not see it , that he shall not bee a spectatour : that is one part of taking away . For righteous and mercifull men have tender affections , and yearning bowels , when they see Gods judgements extended over any place or person , they sympathize with them , they weepe with those that weepe , and mourne with those that mourne . God takes them from this sorrow and mourning . It hath alwayes beene accounted one part of the happinesse of a godly man , to be taken from the Evils of the place he liveth in . God takes Iosiah from the evill to come . Saint Ierom sheweth it well in Nepotian , he makes this as an Argument amongst others , that his departure was a comfort and happinesse to him , because ( saith he ) Nepotian is happy that hee sees not those Evils , and calamities , and miseries that are now come on the Church that wee see . Nay , not only in the esteeme of godly , and righteous , and Christian men , but in the esteeme of the Heathens it was accounted a happinesse to die before a man see the miseries on the place he wisheth well to . Virgill in the eleventh of his Aeniads , bringeth in Vandall , making a lamentation over his sonne Pallas that was slaine ; after many teares that were shed over him , and dolefull words that were past : the Poet bringeth in his wife , and saith , it was her happinesse to die before him , that she saw not this miserie : the Poet accounted her happy that she died before , and saw not the miserie that was brought on that place , and her husband . In his esteeme then it is one point of happinesse , to bee taken away before that Evill come upon a place wee wish well too . Hee expresseth himselfe in another place , in the first of his Aeniads , They are happy that die before their Countrey , before they see the ruine of that . Therefore it must needs be a great happinesse for a Christian to be taken away before miserie come upon the Church . Here is one respect the Lord hath , he takes them away that they doe not see the Evill he bringeth on a place . Secondly ; That they should not suffer it , that is a further degree and a greater . So we see that it is the happinesse that is intailed on other servants of God ; Though it is not a course that God alwayes constantly keepeth : sometime he suffereth godly men to live , and to be swept away in common calamities , as the Plague , Famine , Sword , and the like , even righteous men perish in these times , that is the course that God sometimes takes . On the other side sometime he takes this course , that hee will preserve them in the middest of danger , he will keepe them alive : he sendeth calamities , and plagues , and yet he preserveth the righteous . So in the Revelation , he commandeth the Angel to seale his servants on the forehead , when he poureth his curses on the Earth : so in the ninth of Ezekiel he speakes to the man with the slaughter weapon , to marke those that mourned , to passe them by : So in the 12. Exod. hee commandeth the bloud to bee sprinkled on the posts of the dores , that the Angel may passe by : So God when hee seeth his marke the bloud of the Covenant on the head of his servants , hee passeth them by in common calamities : sometimes I say hee takes that course . But he is not tyed to one course alwayes : sometimes , hee takes away his servants from the Evill to come , hee doth not suffer them to have the sorrow of seeing , or feeling of it . God when he intendeth to smite the Earth with plagues and curses , he will make this way for his course , he will remove the obstacles , the Saints that are the impediments ; they hold Gods hands , they wrestle by prayer , they prevaile by humiliation , they cast downe themselve , and stand in the gap : that he may unwind his hands of this burthen , of the prayers of his servants , hee removeth them by death , hee saith to them as he did to Moses , let mee alone that I may destroy them . And then , as it is with the Husbandman , when the corne is gotten into his Barne , he burneth up the stuble : till the Wheate be gathered , the Tares are not turned up . God will not poure his plagues untill he have remoued the impediments , those that are mercifull men , when they are taken away , he powreth downe his judgements . Therefore he takes them away , that they may not see it , nor suffer it , that is the first . Secondly , he takes them from the Evill of sinning , that is a greater blessing , and in two senses from that . He takes them from it , that they shall not see sinne , for that is a great Corrasive to a godly man. It was one point of Davids grievance , that hee saw wicked men suffer ; I humbled my soule with fasting , and I behaved my selfe as one that mourned for his Mother . David humbled himselfe even for his enemies , when they were afflicted , that was one part of his sorrow . But the chiefe part of his sorrow was to see them commit sinne , Mine eyes gush out with rivers of teares , because men keepe not thy law ; That was a great affliction . Therefore that they may be eased of that evill , God takes away mercifull men , that they shall not see sinnes committed ; they are offensive to chaste eyes . Hee takes them to heaven , that their eares may not bee filled with hellish blasphemies , and damnable oathes that overburthen the ground , that ring their peales in every street , as a man passeth by : there is no hearing such things in heaven . That is one thing , he takes them away , that their eyes may not be glutted with beholding extortions , oppressions , murthers , contentions , revilings , and other sinnes in the world . It is a great ease to a godly man to be tooke out of evill times : when God leaveth him in times and places that are evill , hee shines as a light : when God takes him away , he hath the reward of his sorrow : it cost him griefe to see it , therefore to reward him , God takes him away , that hee may not see sinne committed . Secondly , God takes them away , that they may not sinne themselves : for heaven is a place as of no sorrow , so of no sinne : though we be unsatiable of sinne now , then there is an end put to it . It pleaseth God so to deale , in his providence to order it , that sinne brought in Death , and Death carrieth out sinne : that as a skilfull Chimmicke distilleth an Antidote out of poyson , so doth God , Death that was the reward of sinne , God fetcheth the translation out of it to eternall happinesse : the Mother , sinne , brought forth Death , and Death the daughter carrieth out sinne . That is it that is the great comfort of a man in death : as now I shal cease suffering , so here is my comfort too , I shall cease sinning : though my purposes and endeavours be bent upon piety , yet I am overtaken ; I could not tread so straite , but I did often tread awry ; now there shall be a new plaine path provided for my feet , there is no sinne in heaven . That is a great point of wisedome , that God destroyeth sinne with the body , and raiseth the body againe without sinne : if the body should live alwayes , how should sinne end ? sinne will not be rooted out , as long as wee are in the body ; while wee carry about us this vale of flesh , we shall carry about us also another vaile of sinne : therefore saith Epiphanius , God dealeth with us , as a skilfull housholder with his house . Looke as it is in building an old house , if there grow a Fig-tree , or Ivy out of the house , that it spread the root through the chinckes and partitions of the wall , a man that cuts downe the Fig-tree shall not profit , for it is so fast rooted in the wall , and in the chinkes , that either hee must pull downe the wall , or else it will not die ; Therefore a wise man will pull down his house , and root out the Fig-tree , and then set up stones , and and there erect the house beautifull , and so both are preserved : he hath his end in both , both the house is rebuilt , and the Ivy consumed and rooted out . So it is in case of sinne , there is the house we carry about us , the building , the temple of our body , the house is man himselfe , sinne is the fig-tree , it is such a fig-tree as insinuateth it selfe betweene every chinke , and partition in our nature ; there is somewhat corrupt in every facultie of the soule , and it sheweth the fruit in every part of the body , that is an instrument of sin : it hath so wound it selfe in , that the fig-tree cannot be destroyed , cannot be pulled out , except the house be dissolved , there must be a pulling downe of the Temple : therefore God in wisedome , by Death he takes the temple , the house in peeces , and then the fig-tree may be pulled out ; and then he erects the wall of that house more glorious then before it was throwne downe , while the fig-tree was in it , while sinne was in it : it is raised up without it ; that is that the Apostle saith , Corruption shall put on incorruption , and mortalitie shall put on immortalitie , the body that is sowne a naturall body , it shall bee raised a spirituall , it is sowne in dishonour , it shall be raised in glory . God therefore takes them away from the evill of sinne , hee dissolveth the body , that hee may purifie it , and cloath it with immortalitie , that it may be a purer body , then when it was first presented in nature at the first Creation . We see hereby what those good things are that Death bringeth ; It bringeth immunitie from the evill of suffering : God takes away mercifull men , that they see not , that they suffer not . And it bringeth immunitie from sinne , that they doe not see it , that they doe not commit it . The use is a Pillar of confidence , not to bee afraid of Death : who would feare that which makes for his perfection , that is the meanes of his translation to happinesse ? And in respect of others , not to mourne for them that are tooke away out of this world , as those that are without hope : they are not tooke away but translated : they are removed for their advantage , for the better . Elijah was removed from earth to heaven in a firie chariot , shall Elisha weepe because hee enjoyeth him not ? No , he is tooke from earth to heaven . Ioseph was sold into Aegypt , but it was to be a Ruler , God intended that : it is the same reason , God translates us out of the world , to give us the end of our hope , even the salvation of our soules ; Shall we mourne as men without hope ? God takes them out of a valley of teares , shall we mourne unsatiably for those that are tooke out of the valley of teares ? let us not bring their memory to the valley of teares ; they are past it . God takes them from evill to good , to the best good , the good of immortalitie , and eternitie , the good of the enjoying of God , of that that eye hath not seene , nor eare hath heard . It is true , that when we see any impenitent man die , any man die in his sinnes , there is just cause of mourning . That was the course that David observed : he lost two sonnes , Absolom a wicked sonne , he mourned for him ; he lost the child that was begotten in adulterie , for the life of which he prayed ; he mourned not for the childes departure : and Saint Ambrose giveth the reason well , he had a good hope and assurance that the child was translated to a better estate : he doubted of Absolom , he died in his sinnes , therefore he mourned for him , for his death , not for the childes . So when we see any die in his sinnes , there is cause then of teares , and of excessive teares : then David crieth , Absolom , oh my sonne , my sonne . But if there be good evidences of a Saint translated to glory , shall we mourne as men without hope ? As Saint Ierom speakes to Paula mourning for her daughter ; Art thou angrie Paula , because I have made thy child mine ? ( Hee bringeth in God speaking thus ) dost thou envie me my owne possession ? my owne creature ? It is true , for the state of an impenitent man , he hath his good things here , and his evill to come after , there is cause of mourning , for that he is translated from good to ill ; his heaven is in this world , his heaven is in his treasure , in his riches , in his chests , and upon his table ; and as he enjoyed a heaven here , so hee must not looke for it after , there is a place of another condition , his heaven is here , his hell after . But the penitent and contrite , his ill is here , and his good after , his hell is in this world in suffering , and in mortifying the flesh , in wrestling with sinne , in incountring with tentations , here is his hell , and his torments , but after commeth his heaven , and his blisse , so he is translated from bad to good , he is tooke away from the evill to come . So here is the meaning of all . I have shewed first the meaning of the three phrases . The second thing I propound is this ; What the Prophet bemoaneth , and makes lamentation for , and these mercifull men : for if they be tooke away from evill present , and evill to come , evill corporall and spirituall , sufferings extraordinary , plague and famine ; sufferings ordinary , sicknesse and tentation , if it be so that no sinne shall fall upon them to destruction , no tentation fall on them to destroy them here , much lesse afterward ; if they be tooke from all these evils , how commeth the Prophet to make lamentation , that mercifull men are taken away from the evill to come ? for hee speakes it mourningly . It is one sufficient reason , he mourneth over them because others did not . But there are two reasons that are more speciall . There is the losse of the godly man for the present when hee is taken away , that is a thing to be lamented ; And the danger of the world , in respect of the losse of a godly man. First , the losse of a godly man , that is a great punishment that God sendeth on a place , there is a great losse to those that survive . The losse of their example : they shine as lights , there is a Taper , a Candle taken away ; Yee rejoyced to walke in his light , saith Christ , to the Iewes , concerning Iohn , there was a light not only of Iohns Doctrine , but of his example , whereby those that heard him walked . There is the light of grace set up in the life of the Saints of God : they are as a Taper to guide us in the paths of mercy and pietie that they tread in . Iob was set up a light of patience : Abraham of faith : Cornelius of Charitie : and so every grace that the Saints are eminent in , they are set up as so many lights . When the light is gone , is there not a great losse to have a candle put out ? Though they enjoy their light , we lose it , the benefit of their example and societie , their advise and counsell . Oh the experience of the Saints , bring a great deale of good to their acquaintance : I am in this affliction , I remember that you were in the same case , how did you carry your selfe ? It is a great matter to build upon the experiences of the Saints of God. Wee lose many benefits by losing of a Saint . Hee is not only beneficiall in his example , but in his prayers . Hee is one of the Advocates of the world , that pleads with God , that stands in the gap . Abraham was a strong Advocate for Sodome , and so was Moses for Israel , and so was Aaron , and so other Saints in their time . The Saints while they live in the world , there is a great deale of power in their prayers to with-hold judgements : and is there then no losse when they are taken away ? When a Saint is removed , a Pillar is removed , a Pillar of the house , and of the Earth , and must there not be danger when the Pillar is gone . They are the Corner stones : when a Corner stone falleth , there is a great deale of trash and rubbish falleth with it . There is a great deale of discomfort upon the fall of a Saint . When God removeth godly and mercifull men , there is a losse every way : to the Church , to the State. The Church loseth a member , the State a Pillar : godly men lose an example , wicked men lose an Advocate , poore men lose a Patron , all men lose a comfort . That is the first thing the Prophet bemoaneth in the losse of righteous men . First , it went to his heart that the world should be left emptie of pietie , and all those vertuous examples , that God should cut off those precious Plants , those that are looking-glasses for us to see our selves in , and that pitch of perfection wee should breath after , and aime at . That is the first thing . But that is not all : for there was impendant danger when they were gone . It is a prognosticating of some evill to befall a place , when God takes them away . If Noah enter into the Arke , the world may expect a deluge . If Lot be out of Sodome , let it looke for a showre of fire and brimstone : God himselfe expresseth himselfe by the Angel that he could doe nothing as long as Lot was in Sodome ; he had a commission not to raine fire and brimstone while Lot was there , while Lots person and prayers were there : assoone as Lot was gone , there commeth a cloud of Judgement , and in that a showre . So the Saints when they are translated into the Arke ; when they are tooke from the earth as Noah was , ( Noah was to ascend from the earth to the Arke ) when Lot is gone to the Citie God provided for him , the Citie of refuge , then we may expect one Judgement or other , for they are meanes to hinder , and keepe them from being poured out . That is the second thing in the losse of righteous men . They are tooke away for their good , but for our ill : wee have lost the benefit of their example , the comfort of their societie , and now we may feare that Judgements will come plentifully : for mercifull men are taken away from the evill to come . So I have done with the first part of the Complaint . I will be very briefe in the second : that is , over the living , no man considereth it : this is truly to be bemoaned . There is a double extent , first of the Act , they consider not ; And then an extent of the person , no man considereth . This Act , hath a great latitude . It is either an aggravation of the former , they lay it not to heart , nay , they doe not take it into consideration : or else it is a rendring a reason of the former ; they lay it not to heart , because they bethinke not themselves . Consideration is an act of the judiciall part of the understanding , as incogitancie is a rocking of reason asleepe , a shutting of the dore of reason . Neglect , that is a negligence of due care to bee taken : on the other side , inconsideration or incogitancie that is a neglect of the due course of reason , due pondering of a thing . A man is said not to consider , that scanneth not , that examineth not the cause , that laies not the effects and consequences together , that compareth not one thing with another . So that it is thus much now , they considered not ; that is , they pondered not in their hearts , they examined not according to the rule of reason ; they looked not to it what should bee Gods meaning in taking away mercifull men from the evill to come ; they looked not forward to the time to come , nor backward to the time past , they were altogether inconsiderate . It is a great sinne , and a fruit of sinne , and a cause of all sinne . It is a sinne in it selfe , for God hath given man Reason to use upon all occasions , to consider Gods workes , and his owne workes , and those things that befall others and himselfe . The true improvement of Christianitie is the exercise of consideration , That exciteth a man to repentance . David laies it as a ground , I considered my wayes , and turned my feet to thy testimonies . A man never repenteth that considereth no●…●…is wayes . The want of consideration keepeth a man freezing , and settling on the dregs of sinne . It is a fruit of sinne , of the first sinne : incogitancie bringeth securitie , that rocks reason asleepe ; then passion hath her scope , when reason governeth not . It is the true punishment of the first sinne , and the fruit of it , because reason is decaied in man by sinne , reason was then unrectified , reason grew irregular . Nay , it is the cause of all sinne . We can resolve no particular sinne to any other principle but this , that men consider not before they commit it . The reason why men goe on in excesse and riot , and continue in drunkennesse , is nothing but this , they lay it not to heart , they looke not forward , what will bee the issue and event , they consider not the account they are to make to God , they thinke not that God is providing a cuppe of deadly wine , and that all must appeare before the judgement seate of Christ. The reason why mens desires of the world , and of living here are so in larged , it is the want of consideration of what is the happinesse of heaven , of the promises that God hath made . There is no sin but it is resolved into this case . So here it is , that the Prophet complaineth of the want of consideration , When mercifull men were taken away , they considered it not ; to sympathize , to prepare themselves to what God would doe after he had removed these , that when he had removed the obstacles , that then he would poure his wrath upon them . Secondly , there is another extent of the Word ; that is , of the subject , of the person . No man. It argueth the neglect to be generall . A man would have thought , that upon the mention of the first word , Mercifull men are taken away : the mourners should goe about in the streets ; the poore Orphans should weepe , because they have lost a Patron : No such matter , no consideration on no hand : that is a wonder : had the mercifull man no wife ? no children ? no friend to mourne after him , when he was buried in the earth ? was there no well-willers to him , that had benefit by his pietie to mourne for the righteous man ? was there none like to himselfe ? one righteous man will mourne for another . What is this then , No man ? If they would not regard the pietie of the godly man or mercifull , when he lived , me thinkes when hee died there should be some consideration . A Mountaine as long as it standeth , men take no great notice of it : but if fall , all eyes looke upon it . The Sunne when he is in his strength , there are few eyes that looke on it ; but if it come to an ecclipse , every man getteth into his Turret . Generally men delight to looke upon those Starres , that in their opinion they thinke are fallen . All these the godly man is . Hee shineth as a starre here , as the Sunne in his strength after , he is as a Mountaine , as a Beacon upon a Mountaine , more glorious . The Mountaine , and the starre falleth , 〈◊〉 Sunne is in the Ecclipse , Mercifull men are taken away , and no man considereth it . I will not say it is to be taken in the full extent , it implieth not a nullitie , but a paucitie . As in that place in the Psalme ; There is none that doth good , no not one . The Prophet doth not implie , that there was not one godly man at all , but so few that they could hardly be numbred ; a great paucitie . So here , No man considereth ; that is , those that considered , were so very few , that there was hardly notice taken of them , they were hardly in the compasse of a Number . Nay , it is twice noted , No man , no man , to shew it was almost a nullitie ; there is not any , not any ; that is , they were exceeding few . What is the reason ? Because they were not acquainted with the rule , and way of pietie , therefore they mourned not . If pietie were within , it would simpathize without , as there is like rejoycing , so they would sorrow together . Wee are not to thinke , but they had naturall affection , though it were almost cut off : it is likely if any of their kinne were tooke away , they would mourne : If a Father or Mother were taken away , the most impenitent man would have teares ; though not for sin , yet for losses and crosses : then there are those that would crie with Elisha , My father , my father , the Chariots of Israel , &c. If a brother or a sister were taken away , I doubt not but there are those that would follow with the voyce of lamentation , Alas my brother , alas my sister , woe is mee for my brother Ionathan . Wee have teares for brethren . Further , if it were but a child that were lost , a man would be sure to find teares for them , and sigh a long time after , and would say with David ; Oh Absalom , my son , my son , would God I had died for thee my son . All conditions that live find teares in mens eyes , and consideration of their departure , only the godly , and the righteous man findeth none . Here is their stupiditie . Can there be a greater stupiditie , then to make a man die twice ? as they die the death of their bodies , so to make them suffer a death in our memories ; as they perish to the world , so to perish also in our thoughts and meditations . We owe God so much , we owe pietie so much , we owe the memoriall of many so much , we owe our selves so much , as to take it into consideration . And yet no man considereth . This is the fault which we may examine our selves of . For if we now make reflection of all this upon our selves , we shall find a conformitie with out times . There is never a word of this Scripture , but it is true now . I will not take the parts in order . First , wee cannot denie that evill is to come upon this place . Nay , it were well if it were to come : it is come already : it hath overtaken us . If we load the earth with the evill of sinne , it is impossible that God should forbeare long . The evill of sinne that surchargeth the earth must be unloaden againe , by this burthen , by the burthen of punishment : one burthen must justle out another . Evils there have beene impendant , that we have seene . Evils there are now present , that we begin to groane under : and no man can tell where that evill will stay . There is evill present , and evils to come , because our evils are still multiplying : the beginnings of sorrowes , and sufferings , and feares ; God grant it may stay . But our state and condition is like them in this , that they are yet impendant . We see the heavens growne blacke , judgements are a ripening . When yee see the skie red , when yee see the skie blacke , judgement is beginning , not only beginning to bud , but it beginneth to spread and inlarge it selfe . Thus farre there is a correspondencie . There is evill that we have cause to feare and suspect , yet further to come on this place . Secondly , there is a conformitie with the other too , in our negligence . The world sendeth forth men now voide of naturall affection . It was never so before . For if before they neglected others , yet they were carefull of themselves . But men now desperatly neglect their owne salvations . There is no respect to God , no pitty of others , no not of themselves . I doe not wonder that men heretofore considered not , when they loved their lives better then their sinnes , because they had some sensible taste of that that was temporall , when they loved their lives better then heaven . But now men love not their lives best , but their sinnes better : for though their lives bee in danger , yet their sins are kept . It is an admirable thing to consider , how every way we are given to plentie , to ryot , to securitie , notwithstanding God commeth neere , and bringeth his judgement even to the dore , and makes it swell . He forbeareth a long time , to trie us with mercies , and then he takes a severe course . Where shal men see the face of an alteration ? our lives are the same , our delights the same , our vanities and follies the same ; we keepe the same sins still , as if we were bent to provoke God further , to see what he will doe . That is an evident signe we consider not for what purpose God sendeth his plagues , we consider not what he doth , when he takes away others for our example ; none lay it to heart , and take it into consideration , it swimmeth not in his braine . We begin to tremble , and we thinke our selves well , if we provide a countrey house : but God hath beset us in the Countrey , and in the Citie . There will be no flight but to repentance , there is the Citie of refuge : and there is no way to repent but by consideration : these must be tooke to heart before there can be amendment , and till there be amendment , there will be no removing of judgement . It is plaine then that we are conformable in that part of the Text. And in the first too . That mercifull men are taken away , experience sheweth it daily : they are taken so frequently , that there is hardly any left : they are not only taken away , but swept away . And if there were no other proofe , this representation , this sad spectacle before our eyes , that is an argument to make the proofe of the conformitie of the first part of the text with us . In the text , there is mention made of a righteous man , of a mercifull man. The Spirit of God bringeth in all the parts by paires . It is fulfilled in the solemnitie , and occasion of this day : by paires God calleth us to pietie , by paires he giveth us spectacles of mortalitie . I thought I had come to doe the dutie for one , to performe the solemnitie of one Funerall : but after , I perceived I was called to doe the office for two . It was not so from the beginning , it falleth not out so every day . Here is the true proofe that these are the times of mortalitie : set the paires any way , and wee shall see that there is none free , none can secure himselfe from the stroke of death . One , a vertuous ancient Gentlewoman : the other , a grave learned Minister , but of younger condition : here are both ages tooke away , and both presented : not only so , but here are both conditions of life , and both presented together ; and here are both sexes , and both presented together , to teach us , that no sexe , no condition , no age can secure themselves . I will smite the Shepheard ( saith Christ , foretelling the Disciples what should befall them . ) Here is the smiting of the Shepheard , and the sheepe too : Put both together , and I beleeve this place cannot send such another paire . For the one , Hee was the most eminent for his place ; For the other , shee was the most eminent for her pietie . I was not acquainted with the conversation of either , and therefore I shall not speake much : and the information I had , it was not much , for it was needlesse : I may save a labour for both : for if I speake any thing false , yee are able to refu●…e me ; if I speake any thing true ( as all must be true that is spoken here ) yet yee are able to prevent me , and I can say nothing that yee know not . For the one ; I heare that he had the report of a man that was conscionable in the discharge of his place . And all that I shall say of him shall be only this ; there is cause that yee should take to heart his death . For what is the reason that in this little Parish , that is as healthfull as another . ( But God is wonderfull in his wayes , and we must not search into the judgements of God ) that it is not full eight yeares , but there have three succeeded , that have beene commended to this place , and have died one after another ? Is it so that yee kill them with unkindnesse ? the world saith so I tell yee . I know not , but this I am sure of , that there have beene too many unkind passages : where the fault is , your selves know . But this is to be taken into consideration , that God removeth them from yee , as if yee were worthy of none . If God send us these helpes and Lampes that waste themselves to shine to us , and to breake and dispense to us the bread of life , shall we not give them incouragement in their studies , that they may goe on quietly and peaceably ? A word is enough for that . Howsoever some of yee would not suffer him to rest , God hath taken him to his rest . There is more might bee said , but I will not say too much . For the other , since I came from my house , I had information . At my first footing in the Parish , they said shee was as good a woman as lived . At my first footing in the house , they said shee was a very good woman . Those that have lived in the Parish , they testifie , that she was a woman most eminent for her pietie and vertue . Shall shee want a memoriall ? I asked of those that have knowne her of old , they say , shee was a righteous woman for the righteousnesse of pietie , and a mercifull woman for the righteousnesse of mercie . Shee had respect to both tables , to her dutie to God , to her Neighbour . For the mercie of charitie , she was good to the poore : shee was a lender to those that were in necessitie , and a giver too . For the mercie of pittie , she was very compassionate to those that were in afflictions , she sympathized with them , visited them , and comforted them . For the mercie of peace , in time of contention , she laboured to set all straite , she had a soft answer to pacifie wrath . Shee was a mercifull woman , and God hath given her the reward , hath tooke her to his rest . She was a lover of peace , he hath taken her to the place of peace . She was one that studied happinesse , and hee hath taken her to a place of happinesse . He hath tooke her from these evils that we are reserved to , and that we may feare . That is the difference betweene a godly and an impenitent man. Impenitent men , if they be tooke away , they are taken to further evill , if they bee left alive , they are left to further evill . Mercifull men , if they be tooke away , they are taken away for the eschewing of evill : and if they be left on the earth , it is for the diverting of evill . They divert them while they live , and shunne them when they die . As they labour to honour God in their lives , so God gratifieth them in their death , he takes them to himselfe . This consideration , and occasion , is a proofe of the Text. As it is proved in all the Text , let us disprove it in our selves , that this word may never goe in the course it lieth here , but in a contrary course . That righteous men perish , and men doe lay it to heart ( let it be said so ) and mercifull men , though they be tooke away , yet there are those that take it into consideration . I have done with the last part , and with the occasion . FINIS . THE GOOD MANS EPITAPH ; OR , THE HAPPINESSE OF THOSE THAT DIE WELL. 2 TIM . 4. 7. I have fought a good fight , I have finished my course , I have kept the faith . VERSE 8. Hence-forth is layed up for mee a crowne of righteousnesse , &c. LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE GOOD MANS EPITAPH . OR , THE HAPPINESSE OF THOSE THAT DIE WELL. SERMON IX . REVELAT . 14. 13. I heard a voyce from heaven , saying unto mee , write , Blessed are the dead which die in the Lord , from hence forth , yea , saith the spirit , that they may rest from their labours , and their workes doe follow them . THe Scripture will afford us many Texts for Funeralls . Me thinkes there is none more fit , nor more ordinarily preached on then two : and they are both of them voyces from heaven . One was to Isaiah the Prophet . Hee was commanded to crie . The voyce said , Cry. And hee said , What shall I crie ? All flesh is grasse , and all the goodlinesse thereof , is as the flower of the field . You will say : That is a fit Text indeed : So is this here ; A voyce from heaven too . But Saint Iohn is not commanded to crie it , as Isaiah was : he is commanded to write it . That that is written is for the more assurance . It seemeth good to mee ( saith Saint Luke in his preface to his Gospell ) Most excellent Theophilus , to write to thee of those things in order , that thou mightest know the certaintie , &c. It did not please God for many generations to teach his Church by writing . The Fathers before the flood he did not teach by writing . They lived long : their memorie served them in stead of bookes : and they had now and then some Divine revelations . They needed no writing . But after that the dayes of man grew short ( as they did in the time of Moses the man of God : the dayes of our yeares are threescore yeares and ten : then ( I say ) when the dayes of man came thus to be shortned , it pleased God to teach his Church by writing . And although , the whole will of God , all things necessarie to salvation bee written , yet God did appoint some speciall things above all others to be written , some passages of divine truths . As that same historie of the foile of Amalek in the wildernesse , Scribe hoc ad monumentum , saith God to Moses , write this for a memoriall in a booke . So God commandeth Isaiah , to take to himselfe a great roule , and to write in it with a mans pen. So to Ezekiel : Son of man , write thee the name of the day , even of this same day , the king of Babylon set himselfe against Ierusalem this same day . And Saint Iohn ( to goe no further ) though he was commanded to write this whole Epistle , and all the Visions he saw , yet there is some speciall thing , that God in a more speciall manner would have him to write . And here is one ; Write this same voyce : this voyce that came downe from heaven , write it . Though that writing addeth nothing to the Authoritie of the Word . For the word of God is is the same Word , and is as well to be obeyed , and as well to be beleeved , when it is delivered by tradition , as when it is by writing : yet notwithstanding we are to blesse God that we have it written . How many Divine truths have beene turned into lies ? And how many divine Histories have beene turned into fables , when things have beene deliuered by tradition from hand to hand , and from man to man ? Tradition was never so safe a preserver of Divine truths . Wee are to thanke God ( I say ) for the whole Scripture , for every part of it : for whatsoever is written , is written for our learning , that we through patience , and comfort of the Scriptures might have hope . But what comfortable thing is this , that here Saint Iohn is commanded to write ? Write , what ? Blessed are the dead that die in the Lord , so saith the spirit , they rest from their labours , and their workes follow them . In the which you have five things ; First , you have a Proposition . Dead men are blessed , Blessed are the dead . Now , because this is not generally true , therefore Secondly , you have a Restriction : all Dead men are not blessed . But who are blessed then ? they that die in the Lord. There is the Restriction . Thirdly , you have the Time from whence this blessednesse beginneth . From hence-forth , blessed are the dead that die in the Lord. Fourthly , you have the Particulars wherein this blessednesse consists . It is in a Relaxation of their labours ; and a Retribution of their workes , they rest from their labours , and their workes follow them . Lastly , you have a Confirmation of all this . It is confirmed first by a voyce frm heaven ; A voyce from heaven said write . And then it is confirmed by the Spirit of God ; Even so saith the spirit , they rest from their labours . You must not looke that in this shortnesse of time , I should goe through all these . And I doe not intend it . It may bee only the first and second . I pray let mee take some time to speake of the occasion of our meeting . I would doe all within the houre . I begin with the first . Dead men are blessed . Blessed are the dead . Blessednesse , is a thing that every man desireth . Hee is no man , but a monster , that would live wretchedly . Every man desireth to be blessed . But that thing which wee all desire in common , when it commeth to be determined , most men mistake it . Some place blessednesse in riches . And some place it in honours . Some place it in pleasures . And some place it in health of body . And some place it in civill vertues . What need I tell you more ? S. Austin in his 19. booke DeCivitate Dei , telleth us of no fewer then two hundred fourescore and eight severall places of blessednesse . All determined in this life . To let them passe . Blessednesse consisteth in the enjoying of the soveraigne good . That same soveraigne good is God. Wee enjoy God both in this life , and in the life to come . From hence there is a double Blessednesse . Distinguish them as you will ; Whether you call one Beatudo viae , the other Beatudo patriae , as some doe . The Blessednesse of the way , and the Blessednesse of the Countrey . Or whether you call one Beatudo spei ; the other Beatudo rei . The Blessednesse of expectation , or the blessednesse of fruition . Or whether you call them ( as usually you doe , ) The Blessednesse of Grace here , and the Blessednesse of Glory hereafter ; It mattereth not in what termes you distinguish them , but so we know this , have one , and you are sure of both . There is none have the Blessednesse of Glory , but such as were first Blessed in the state of Grace . And there is none Blessed in a state of Grace , but shall be Blessed in the state of Glory . There is a threefold condition of a Blessed soule . It is here in the bodie , ( as long as God pleaseth ) But then it is from the Lord. It is with the Lord , but then it is from the Bodie . There is a third Condition , when it shall be in the body againe , and with the Lord for ever . Then is the full consumation of blisse , when this same body of ours shall bee raised up , and made like the glorious body of Iesus Christ. But our Blessednesse in this life , though we have here a comfortable fellowship with God , yet , because that it is not per speciem , it is not by sight , it is but by faith , wee walke by faith and not by sight . Because while wee are here ( though wee doe see the face of God in the Mirrour or glasse of the Gospell , yet because ) wee are absent from him , as he is objectum Beatificans . Because here the teares are not all wiped from our eyes , and we have not yet a full rest from our labours , nor a full reward for our services . Therefore our Bessednesse here it is nothing ( to speake of ) in comparison of that Blessednesse which we shall have hereafter , when the soule is separated from the body , and is with the Lord. Therefore ( saith the Apostle ) I desire to be dissolved , and to bee with Christ , and this ( quoth hee ) it is melius , it is better : Better ? Yea , it is multo melius , it is much better : Yea , it is multo magis melius ( you must beare with Saint Pauls incongruitie of speech ) it is much more better to bee with him . If our hope were only in this life of all men , beleevers , the children of God , were most miserable . But the hope of our immortall life , is the life of this mortall . There was some little glimpse of this light , even amongst the Gentiles , ( such as did beleeve the immortalitie of the soule . ) One of the heathen Poets could say , No man is blessed till death . Cressus the Lybian ( a man happy in his great achievements ) asked Solon ; Pray ( quoth he ) tell mee , what man dost thou thinke happie ? Hee named one to him , ( Tellus ) a man that was dead . But ( quoth he ) whom else dost thou thinke happy ? Hee named two brethren more , that did a worke of pietie to their Mother ( it were too long to tell you the particular storie ) and they were dead , I thinke them happy , quoth he . Cressus began to bee angrie , that hee himselfe should not be thought a happy man. Am not I happy ? Oh ( quoth he ) I take thee for a great king , but I account thee not happy before death . Cressus grew to miserie , and then he cried out , Oh Solon , Solon , &c. Here we have a word , a voyce from heaven : and the Word confirmed by the Spirit : and we have testimonies of Scripture : and we have some little glimpse of this light from the Gentiles : yet notwithstanding , flesh and bloud will not be perswaded of this , that dead men should be happy , that there is a happinesse in death . There are many things they have against it . First , say they , Death is an enemie . It is very true , Death is an enemie , the Apostle calleth it so . The last enemie that shall be destroyed is Death . And , say they , it is a terrible enemie . It is very true , and of all terrible things the most terrible : yea , and nature abhorreth it exceedingly . See it in any creature that liveth : Marke if every creature would not use legges , wings , hoofes , hornes , tuskes , beakes , or whatsoever thing it is wherewith God and nature hath armed it , to preserve life . Solomon saith it ( but he saith it in the person of a carnall man , as he doth many things by Metaphors in his booke of Ecclesiastes . ) That a living dogge , is better then a dead lyon . Sathan is a lyar , and the father of lies , but yet notwithstanding that word of his was a truth , Skin for skin ; yea , all that a man hath will hee give for his life . Vita dum super est , benè est , said Moecenas , when he lay grievously sicke of the Gout , So long as life remaines , it is well enough . You have one man that liveth in extreame povertie , eateth no bread , but the bread of affliction , yet hee would live . You have another man that carrieth about him a diseased body , the arrowes of God sticking fast in him , and the venome of them drinking up his spirits , by some sicknesse ; yet he would live . You have another man , that hath a rotten name that stinkes while he liveth , yet he would live still . Yea , and not only wicked men , doe make many base shifts to live ( they have their portion in this life ; no wonder therefore they doe it ) but even Gods best children , that looke for a better life then this , when this is ended , are not willing to part with this life if they could keepe it : Doe you not remember how David pleaded for life ; Oh let me live , that I may praise thy Name : oh spare mee a little before I goe hence , and bee no more ? Hezekiah turneth his face to the wall and wept , oh shall the grave give thankes unto thee ? or shall the dead celebrate thy praise ? No , Vivens , it is the living , it is the living that must praise thee , as I doe this day . I know indeed that sometime you shall find some of Gods children , wishing for death , Iob , My soule hath chosen strangling , and death , rather then my life . Lord I pray thee ( saith Moses ) kill mee out of hand , and let mee not see my wretchednesse . Elijah , when hee fled from Iezabel for his life , Lord ( quoth he ) take away my life , for I am not better then my fathers . Hee was not willing that Iezabel should take away his life , but he would have God to take it away . You know Ionah his pettish moode that he was in , when hee would deeds thinke to know what was better for him , then God himselfe doth ; Lord , take I beseech thee , my life from mee ; for it is better for me to die , then to live . These men of God , they were sonnes of men , they had their passions as other men have ; and passion was never good judge betweene life and death . I know againe , that there is a question made by Iob ; Wherefore is light given to a man that is in miserie , and life to the bitter in soule ? Such a man I confesse , that hath bitternesse of soule , he may happily seeke for death , as for treasures , and be glad when hee hath found the grave . But let God be but pleased a little to allay that bitternesse , let him but lap up that bitter pill in sugar a little , and then he will like life well enough . Why doe we all this while goe from my Text ? Surely there be so many voyces upon earth against it , that if there were not a voyce from heaven to say , Blessed are the dead , that die in the Lord , we should scarce beleeve it . But then if the dead be blessed , why doe wee not die , that wee may be blessed ? There is such a like Question of Scipio in that same booke of Tullies , Somnium Scipionis . Scipio asked his Father , when his father had told him of those glories that the soule enjoyed in immortalitie : Why ( saith he ) doe I tarry thus long upon the earth ? why doe not I hasten to die ? The schollers of Eugesius , when they heard their Master dispute of the immortalitie of the soule , went and laid violent hands upon themselves , that they might go to that immortalitie . And so Cato Vticensis after he read Platoes books of the Immortalitie of the Soule ; made away himselfe . Many such examples there have beene . And I find often-times in your bills many that have laid violent hands upon themselves , some that cut their owne throats , and some that hung themselves . I pray give me leave a little to speake upon this . Saint Austin tells me of five causes , for which persons doe usually lay violent hands upon themselves . The first is this . Some doe it to avoide some shame , or some dishonour , or miserie , or beggerie , that shall befall them . Thus did Achitophel , when he saw that his counsell was defeated , hee went home and hanged himselfe : Thus have many done to avoide shame and dishonour . Alas poore wretches ; While they seeke to escape temporall punishment , they runne into eternall , like our fishes in the Proverbe , Out of the frying-pan into the fire : into hell fire , where the worme dieth not , and where the fire never goeth out . Secondly , some have done it to avoide the terrours of a guiltie conscience . Thus Iudas , troubled in conscience , after hee had betrayed Christ , he went and hung himselfe . Poore wretch ; He had more need he had lived , that hee might have healed that sinne of his by repentance . This is not a way to expiate thy sinne , this is a way to increase it . Iudas when he killed himselfe , hee killed as wicked a man as was upon the earth , and yet hee shall answer to God , as well for that nocent bloud of his owne that he spilt , as hee shall for the innocent bloud of the Son of God that he betrayed . Thirdly , wee find some that have done this to avoide some vilanie that they feared should bee offered them . As for example . Pelagia a noble Ladie , that we reade of in Ecclesiasticall stories , when shee was followed by some barbarous souldiours , that would have abused her , she speaking nothing but , never a villaine of them all shall touch me ; threw her selfe over a bridge , and drowned her selfe . Some of the Fathers doe little lesse then commend her for this . Saint Augustine condemnes her , so should I. For , why should she that had done no hurt , doe hurt to her selfe ? why should she to escape the hands of the Nocent , lay violent hands upon her selfe that was innocent ? Our chastitie of body is not lost , when the chastitie of our mind remaineth inviolated . Fourthly ; Some have done this to purchase to themselves a name of valour . Rasis in the booke of the Machabees did thus . And if there were no other thing in the world to shew that booke to be Apochriphall Scripture , this is enough , in that the Author of that booke commendeth Rasis for it . It is not valour for to flie a danger : it is valour to beare it . If any example can bee alledged to this purpose , that of Sampsons may . But Saint Austin hee answereth . The Spirit of God secretly commanded him to doe it . And wee may verily beleeve it : for if the Spirit of God had not commanded it , yea , and assisted him in it too , hee had never done that he did , in pulling downe the house upon himselfe and the Philistims . Lastly , some have done it , or they might have done it , because Blessed are the dead . Some will die , that they may be blessed . Poore wretches ; They that deprive themselves of this life , may not looke for a better when this is ended . I will not judge particulars , I leave them unto God. But in the generall , considering that life is Gods blessing : it is hee that giveth it , and it is hee that must take it away . Considering that man is not lord of his owne spirit . Considering that God hath set us here in our stations , and we may not move out without leave from our Generall . Considering that we are set here to serve God , and we must serve him as long as he will , and not as long as wee will. Or specially considering that God hath forbidden us to kill others , therefore forbidden us much more to kill our selves : therefore surely ( except Gods mercie bee greater then I can give warrant for ) they that die thus , die eternally . And wee had need beseech God with all earnestnesse of spirit , to keepe us from such a fearfull temptation as this : for they that die thus , die not in the Lord , and therefore cannot bee blessed : for my Text saith it of no other , but of those , Blessed are the dead , that die in the Lord. This is the first point . I come to the Restriction . Die in the Lord. It may be construed two wayes , the preposition is Ambiguous : for the Preposition many times in Scripture signifies In Domino , or propter Dominum . As Rom. 26. 1. I commend unto you Phebe our sister , that you would receive her , in Domino , in the Lord ; that is , for the Lords sake , as becommeth Saints . And in the twelfth verse of the same Chapter , Salute the beloved Persis which laboured much in the Lord ; that is , laboured much in Gods cause , for the Lord. So againe , Say to Archippus , looke to the ministerie that thou hast received In Domino ; that is , for the Lord , for the Lords service , for his worke . I might give you many more instances . There is one place most pregnant , Eph. 4. 1. I Paul a prisoner in Domino ; so saith the vulgar Latine , and so is the Greeke interpretation , In the Lord. What meaneth Saint Paul ? A prisoner in the Lord , what is that ? A prisoner for the Lord , a prisoner for the Lords cause . And thus you may take the word here in the Text , Blessed are they that die , In Domino ; that is , such as die in causa Domini : and thus Iudicious Beza , ( to whose judgement I attribute much in translations ) hee readeth it so , Blessed are the dead , qui moriuntur causa Domini : and then in his Annotations , propter Dominum . And if you take it thus , then the Martyrs only are blessed . That Martyrs are blessed , the Church of God is so farre from making a question , that they set it downe as a Rule , Injuriam facit Martyri qui orat pro Martyre ; A man doth wrong to a Martyr , that prayes for a Martyr , their blessednesse is so sure : for , Hee that loseth his life for my sake , and the Gospels , shall find it , saith Christ. If he loseth a temporall life , he shall find an eternall . If he lose a life accompanied with sorrow , hee shall find another life that is with joy , such joy as cannot bee conceived , such joy as shall never be ended . Precious in the eyes of the Lord is the death of his Saints . There are two things ( saith S. Bernard ) that makes the death of a Saint precious : the one is a good life before ; the other is a good cause for which he dieth . A good life will make it a precious death : but a good cause will make it a more precious death . But that is the most precious death , that hath both a good life before it , and a good cause comming next . The Martyrs are blessed , but they must be such Martyrs as suffer for the Lord , be sure of that , or else they are not blessed . There be some that would be accounted Martyrs ( a great company of such we have had of late ) that have died for broaching of treason , and some for sowing of sedition ; some for absolving subjects from the oath of Alleageance , some for attempting to blow up Parliament houses . Such as these are not Martyrs . It is not the punishment , it is the cause that makes the Martyr . Our blessed Lord himselfe , that never did evill was crucified betweene two evill doers ; there was an equall punishment , there was not an equall cause . It must be the cause that wee must looke to , if wee looke to be blessed . But I cannot stand upon that . Here is the first interpretation : To die in the Lord , is for the Lord. But there is a second , and that is more large , Die in the Lord , that is , die in the faith of the Lord. Salute Andronicus , and Iunius my fellow prisoners , which were in the Lord before mee , saith S. Paul ; that is , that were Beleevers , that were in the faith before mee . And ( to let passe many other places ) if there bee no resurrection of the dead ( saith the Apostle ) then wee that are asleepe in Christ , &c. If wee beleeve that Iesus died , then those that sleepe in Iesus shall hee bring with him , &c. And againe , Hee shall descend from heaven with a shout , and they that are dead in Christ shall rise first . Now what is it to die in Christ in a large sense ? I will tell you . Hee that would die in Christ , first hee must die in obedience . There are many workes of obedience , that wee are to doe . Our last and greatest act of obedience , is to resigne up this same spirit of ours willingly , chearfully into the hands of God that gave it . If wee have not attained to that strength , that some have done ; that is , to live patiently , and die willingly , yet wee should labour to attaine to thus much strength , to live willingly , and to die patiently ; So as Christ may bee magnified in my body ( saith the Apostle ) I passe not , it makes no matter , let it either bee by life or by death . When wee have done the worke that God hath set us to doe , wee must be gone : and thus must every one say with himselfe ; Lord , if I have done all the worke thou hast appointed mee to doe , call me away at thy pleasure . Here is the first . In obedience . Secondly . Die in repentance . I remember what Possidonius said of Saint Augustine , a little before his death , that it was necessarie that men when they died , they should not goe out of the world , absque digna & competenti resipiscentiâ , without a fit competent repentance . Hee himselfe did so , for he caused the penitentiall Psalmes to be written , and they were before him , as hee lay upon his bed , and hee was continually reading those penetentiall Psalmes , and meditating upon them with many teares : he died even in the very act of contrition . I doe love to see a man chearefull upon his death-bed : but I doe more love to see a man penitent . There is a day indeed , when God will wipe away all teares from our eyes ; When that commeth , then he will wipe away these teares of repentance too , these teares of godly sorrow : But the Lord grant he may find mee with teaees in mine eyes . Thirdly ; Die in faith . Indeed if ever Faith had a worke to doe , it hath then a worke to doe , when all other comforts in the world faile us , and friends goe from us ; then faith , to lay hold on the promises ; I know that my Redeemer liveth , and that I shall rise againe at the last day , and bee covered with my skin , and shall see God with these same eyes . Thus faith . And then fourthly . Die with Invocation , calling upon the name of God. Thus have all the Saints of God done , continually commending of their soules to God in prayers . Saint Paul would have us commend our soules to God in well-doing . And it is a necessary thing every morning wee rise , and every night wee goe to bed , but especially when wee see some harbingers of death sent unto us , then to have nothing to doe , but with our blessed Lord ; Father , into thy hands I commend my spirit . And with Saint Steven , Lord Iesus receive my spirit . And next to this , let me put in also , Mercie , Charitie : Die forgiving one another . Thus our Lord taught us to doe , when he cried out , Father forgive them , for they know not what they doe . And Saint Steven taught us to doe so too ; Lord lay not this sinne to their charge . And then lastly , ( for I cannot stand upon these things ) there must be a death in Peace . Peace with God : Peace with our owne consciences , and Peace with all the world . And now the man that dieth thus ; dieth with willingnesse : Dieth in repentance ; dieth in faith , dieth with invocation , dieth in charitie , dieth in peace , this man dieth in the Lord , and such a one is blessed . They that would thus die in him , must live in him . A man cannot bee said to die in London , that never lived in London . A man cannot be said to die in the Lord , that never lived in the Lord. If thou dost not live in obedience , in faith , in repentance , in invocation , in charitie , in peace , thou canst not die in these . A man must first live the life of the righteous , before he can die the death of the righteous . And then againe , if a man would die thus , Hee must bee well acquainted with death : grow familiar with him by meditation . Many things more I might have said to this purpose , but I am loth to transgresse the houre . I have done with that . Give me only leave now to speake in a few words unto the present occasion . You have brought here ( beloved ) the body of your wellloved neighbour , Mistris S. H. late the Wife of your late reverend Pastour Doctor ▪ R. H. to be layed up together with her Husband , in hope of a blessed and glorious resurrection . It is long since that I did in this place performe this service at the buriall of his former Wife , a woman of whom I may not speake , for though I hold my peace , the very stone here in the wall will say enough of her : and you that know her , cannot but assure the truth of it . I am intreated to performe now , the like duty to the second Wife . And I was easily intreated to doe it : for that name of brother and sister , that was usually betweene us for many yeares continued , may very well challenge of me , any dutie I am able to performe . I am straitned in time , and I cannot speake what I would : and I doe perceive alreadie by this that I have spoken , that if I should speake much more , my passion would not give me leave . Let me tell you one thing amongst many others , it is a thing extraordinary , and it is for imitation . The Vertuous woman in the last of the Proverbs , is commended for many things ; Amongst others this is one , Shee doeth her husband good , and not evill , all the dayes of her life . And marke it I pray you : It is not all the dayes of his life , and yet peradventure some woman might bee thought a good woman , that doth that , but shee may perhaps out-live her Husband . A vertuous woman will doe him good , and not evill all the dayes of her life : And for this amongst many other things , I doe commend this vertuous Gentlewoman . I may almost say with the words there in the end of that Chapter ; Many daughters have done excellently , but thou surmountest them all . So I may say , many women peradventure have done excellently in this kind , but I doe not know of any one that ever hath done the like to her Husband . I pray you heare it . Her Husband had a brother that lived in Portugall at the time of his death , who was there married , he had there three children at least , two sonnes and a daughter . This vertuous good Woman would give her selfe no rest , till she had these children out of Portugall : shee got the two sonnes hither . And what was her care ? ( here is another excellencie of hers ) her chiefe care was for their soules . What did shee ? or rather what did shee not , to winne those children from Poperie ( in which they have beene brought up ) and to bring them to the true service of God ? Shee obtained it , she got it . When shee had done that , wonne them to our religion , she had not done all : one of these had a desire to exercise some Merchandise by Sea. Shee furnished him to the Sea , shee furnished him with money for his adventures . The other shee bound Apprentise here in the Citie to an honest trade : and shee hath given them a liberall childes portion , I may say so . A childes portion , that they may thanke God ( and I hope they wil have the grace to do it ) that they had , I do not say such an Aunt in law , but such a Mother . Here was not all . Shee sent for the Mother too ; shee was but sister-in-law to her Husband : she sent for the Mother , she sent for the Daughter : they were here . Shee clothed them ; she fed them some moneths : and if shee could have wonne them to our religion , she would have maintained the Mother while shee had lived : shee would have brought up the Daughter , as her owne child : But that could not be done , it was a worke beyond her strength . You see here a vertuous Woman , that did good to her Husband , not all the dayes of his life , but all the dayes of her life : To the very last day of her life , shee never did cease to doe good to her Husband in his kindred : and I thinke I may say , that shee was more carefull of his kindred , then of her owne . But this is not all . This kindnesse you will say was shewed to her Husbands kindred . Heare a little more therefore . Shee knew that there were many Ministers that had a great charge of children , and peradventure would be very glad to have some of their children taken off of their hands . Shee hath given to the putting out of five Ministers children , to bind them Apprentices , fiftie pounds . Shee knew that there were some poore persons of the Palatinate here , which stood in necessitie ; Shee hath given to the reliefe of them , twentie pounds . Shee knew that there were many poore soules , that lay in Turkish slavery . Shee hath given for the redeeming of them , twentie pounds . Nay , yet more ; Shee considered , that her Husband was sometime a poore scholler in the Universitie of Cambridge . And shee considered too , that , there are many Ministers Widowes that lived well , while their husband lived , that are faine to crave reliefe ( the greater is the shame of some men ) when they are dead . Shee hath therefore given five hundred pounds to purchase lands , and with this land to maintaine , partly two Schollers in the Universitie , from their first comming thither , till they bee Masters of Art. And then with the residue to maintaine foure Widowes , that have beene the Wives of honest preaching Ministers . Zacheus , his offer was , but halfe of his goods . Lord , halfe of my goods I give to the poore . For ought I can perceive and understand , above halfe of her estate shee hath given to charitable uses . I say no more of her . These workes of her will praise her in the gates . Shee died in the Countrey . And I am sorry that I had not information ( as I did desire ) of her behaviour in her sicknesse . I have it not : I can say nothing of it : but thus much . It was not possible , that such a creature , that lived thus ( as we know she did ) in obedience to God , in repentance , in faith , with invocation of Gods mercie , in Charity , in Peace , but that her death was blessed . Shee that lived in the Lord , no question but she died in the Lord , and shee is blessed ; for Blessed are the dead , that die in the Lord. God Lord teach us to number our dayes , that wee may apply our hearts to wisedome ; and grant that as we grow in yeares , we may grow in knowledge of thy truth , in obedience to thy will , in faith in thy promises , in love toward thee , and toward our neighbours for thy sake , that when wee come to the end of our dayes , wee may come to the end of our hope , the salvation of our soules ; through Jesus Christ : to whom with thee oh Father , and thee oh holy Spirit , three Persons , but one true and immortall , and onely wise God , be given , both from us , and all thy creatures in heaven and in earth , continuall praise , honour , glory , dominion and power , now and for evermore . Let all those that heare the word of God depart from iniquitie . Now the God of Peace , that brought againe from the dead our Lord Iesus ; the great Shepheard of the sheepe , through the bloud of the everlasting Covenant , make you perfect to doe his will , working in you that which is pleasing in his sight , through Iesus Christ. Amen . FINIS . THE CHRISTIANS CENTER ; OR , HOW TO LIVE TO GOD. PHILIP . 1. 20. Christ shall bee magnified in my body , whether it be by life or by death . 2 COR. 5. 15. They which live , should not hence-forth live unto themselves , but unto him which died for them , and rose againe . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE CHRISTIANS CENTER ; OR , HOW TO LIVE TO GOD. SERMON X. ROM . 14. 7. For none of us liveth to himselfe , and no man dieth to himselfe : for whether we live , we live to the Lord : and whether wee die , wee die unto the Lord : whether we live therefore or die , wee are the Lords . THese words containe an Argument or reason which the Apostle useth , to prove that the weake Christian should bee borne withall , and that men should not judge , because of the difference of meat amongst them . Hee sheweth that they did not with the neglect of the knowledge of any truth keepe themselves ignorant in this particular : but it was their weaknesse . The strong should beare with the weake , and the weake should not censure the strong : the reason is , because they agree in one end : they propound one generall end to themselves , that guides them in all their actions , they walke in one way , and in one path , and therefore they should in these things agree together . The generall end at which they all aymed in their doings is the Lord : Hee that eateth ( saith he ) eateth to the Lord , and he that eateth not , to the Lord hee eateth not ; that is , still he propoundeth God as his end , and the pleasing of God in his actions , as the rule of them . That he may prove this unto us , that they stand thus affected , both of them , notwithstanding this difference , he bringeth in this as the generall reason , whereto every particular of their lives may bee reduced : All their life is ordered by the Lord : they live to the Lord , they die to the Lord , so that whether they live or die , they are the Lords ; Therefore all their particular actions are to the Lord. Whether we live , wee live to the Lord , and whether we die , we die to the Lord. Now this generall reason he propoundeth two wayes . First , Negatively , None of us liveth to himselfe , and no man dieth to himselfe . Secondly , Affirmatively : which consisteth of two parts . Their dutie to God. Gods acceptance of them , and protection over them . Their dutieto God , if we live , we live to the Lord , and if wee die , we die to the Load . Gods acceptance of them ; Whether wee live or die wee are the Lords . That which we shall now insist upon , is the former part , the negative expression , and proposall of this generall reason ; None of us liveth to himselfe , and no man dieth to himselfe . Now , when the Apostle affirmeth this of the beleevers of those times , he therein intimateth thus much ; that it is the course of beleevers in all times ; It is a dutie belonging to all others , of which they must make account , not to live to themselves , but to the Lord. Therefore though he speakes generally here , yet there is in his speech a kind of particular universalitie : a generality with a restraint . He saith none of us : hee saith not none in the world live to themselves , for there are many in the world live to themselves , and not to the Lord : but none of us : none of those that wee ranke our selves with , that are in the condition of beleevers : none of those concerning whom we speake in this question : none of us live to our selves . Life , in generall , is nothing else but that power whereby wee act or move . As we read Gen. 2. God breathed into man the breath of life , and he became a living soule : he gave him the power whereby he acted . The acting of this power is the exercise of that life , whether the action be of the mind , or of the body . And so , as there is a double life , there are two sorts of actions of life : there are naturall actions of a naturall life , and there are spirituall actions of a spirituall life . When the Apostle speakes of living , hee intends both these . Wee live not ; that is , we doe not the actions of life , whether naturall or spirituall , to our selves , but to the Lord. No man liveth to himselfe . By himselfe , he meaneth not only a mans person , either soule or body : but all those advantages , that conduce , to the well-being of a man. No man of us so ordereth the actions of his life , with reference and respect to our selves , as the uttermost end : wee doe not make our owne wel-beeing , or wel-fare , the uttermost end of our actions : None of us live to our selves . You have the sense and meaning of the words ; which being a patterne to other Christians : a thing which the Apostle supposeth , is or should be in every beleever : it giveth us this point of instruction , whereupon we shall insist at this time . That is . No beleever , none that are in Christ , should make themselves , the end , in their actions . None should live ; that is , spend their time and strength and endeavour , ayming at no higher end then themselves . No Christian should so spend his time , as to seeke himselfe only in the actions that he doth ; None of us liveth to himselfe . But here it may bee objected ( for the clearing of the point ) May not a Christian seeke himselfe in the things that hee doth ? When they doe good things , that which God commandeth , that they may avoide the punishment : when , being incouraged by the promise of a reward , they performe the actions of obedience , doe they not herein seeke themselves ? They seeke the avoyding of evill to themselves , and the obtaining of good for themselves : and doing thus they live to themselves . To this wee Answer . Wee must consider , our selves two wayes . First , in subordination to God. Secondly , in competition with him , or opposition against him . Consider a mans selfe in subordination to God : so a man may seeke himselfe ; that is , he may seeke his owne good : though not as the uttermost end , wherein his thoughts rest , yet hee hath this incouragement . Selfe-love is a plant of Gods owne planting in the heart of man : and hee will not have any man root out that that he hath planted : Grace drieth not up the fountaine of nature : It doth but turne the streame into a new channell : it guides it the right way . When a man is renewed by grace , and sanctified , he is the same man in his faculties ▪ he doth his actions better then he did before ; and all that he did before , he doth them to a better end . It is impossible that the will of man should incline to any thing , but as he conceiveth it good , and good for mee : now there is no man can conceive a thing as good for him , but hee must conceive it as good and sutable to him , sutable to his welfare and condition . The law of God forbiddeth not this , but stablish it , and commendeth it , if it be rightly ordered . Thou shalt love the Lord thy God , with all thy soule , and with all thy strength , that is the chiefe : notwithstanding thou shalt not hate thy selfe : thou shalt love thy nighbour as thy selfe : subordinate to the love of a mans selfe must be the love of his neighbour ; and subordinate to his love of God , must be the love of himselfe . Thou maist love thy selfe , but in a degree inferiour to God. Thou must love thy selfe in God , and seeke thy good in God , and not in thy selfe : therefore it is that God in the Scripture hath set promises and threatnings one opposite to the other . Now it is lawfull for a man to bee drawne to obedience , or driven from sinne by any argument that God useth in his Word . When God threatneth punishment , shall not men be awakened ? the Lyon roareth , and the beasts of the Forrest tremble . When God promiseth : here is the act of Faith to receive this promise , and to believe it . Herein Iesus Christ the Author and finisher of our faith , is set as a patterne for us : hee set before him the joy . It is lawfull for a Christian herein to imitate Christ : I speake this for their sakes , to allure them by incouragements from the Word : that howsoever the avoyding of sinne by threatnings is an action of selfe-love , without the love of God ; yet these two may stand together in a due subordination one to another , a mans love to himselfe , and love to God : to love God more then himselfe , and so to seeke all good in God , and in the way leading to him . Secondly , take man as he standeth in competition , and opposite to God , in matter of will and desire . In this case a man must not loue and seeke himselfe , but God. When a man seekes good to himselfe in a way displeasing to God ; herein he must not seeke himselfe ; for he must live to God , and not to himselfe : when his thoughts and desires , and affections , are carried for himselfe principally ; this is against the rule : this is not the state of a Christian , of a beleever , thus to seeke himselfe in any thing contrary to God , or in any thing above him . Thus you have the opening of it . And it shall appeare to be a truth by these reasons . For a man to live to himselfe : that is , to doe the actions of life with respect to himselfe , not to others , and to God. It is First , a dishonour to God. Secondly , injurious to Christ. Thirdly , dangerous and hurtfull to a mans selfe . First ( I say ) it is dishonourable to God. It is the greatest dishonour the creature can doe to the Creatour , to exalt himselfe , to make himselfe his end in the actions hee doth . It is to make a mans selfe a God , and to make God an Idoll . For what is that incommunicable glory that God will not give to another . but this , to make himselfe his end ? It is a glory proper only to God. Hee made all things for himselfe , Prov. 16. 4. Marke how these two agree well together , that that , that is the efficient cause , should be the finall cause too : that as God is the maker , so hee should be the end of all things : and as that that giveth beeing to the creature it is out of it selfe , so likewise that that should quicken and act the creature should bee out of it selfe . When a man therefore propounds himselfe as his end , he is said in that to make himselfe God. Those false Apostles , Phil. 3. 20. it is said of them , that they made their belly their god ; because this they propounded as their end , how they might advantage themselves in the world , how they might feed and delight themselves , and exalt themselves , and serve not God. This is to bring God below a mans selfe , making God an Idoll , and himselfe God. I say therefore it is the highest dishonour that the creature can doe to God. Secondly , it is the greatest injurie that he can doe to Christ , to live to himselfe . Christ may say truly , and more properly , and fitly to us , then Saint Paul could say to Philemon , Thou owest thy selfe to mee . Wee owe our selves to him by all rights , especially by that great right of purchase : hee bought us to himselfe , he redeemed us to himselfe ; You are bought with a price , ( saith the Apostle ) therefore glorifie God in your spirits and bodies , for they are Gods. They are his , and not your owne , because he bought them , bought them when you were slaves , and had inthralled your selves , therefore you owe yourselves to him , hee hath purchased you to himselfe . In the old Law , the rule was , that if a man had bought another , either out of captivitie , or the like , he was to demand all the worke and service , that this man could doe , all his time and strength belonged unto him that bought him , for he was his money , therefore he might exact of him the uttermost hee could doe for his service , for he bought him . Much more Christ , that hath bought us from a worse slaverie , from a slavery under the power of darknesse : and bought us with the greatest price , even with the effusion of his owne bloud : Hee hath redeemed us ( saith Saint Peter ) not with silver and gold , but with his owne precious bloud ; a price farre above that , if a man should give all his wealth . Now when Christ hath bought us for himselfe , wee are become not his money , but his bloud ; therefore all that we have , and are , is due to him , because we are his . If we have any good in the world , in things present : if there be any good to the soule , in things to come , all is by Christ : therefore all must be unto him . I a man have a servant , if he be either bound to him , suppose an Apprentise : or if he be hyred to him , suppose a workman or Artificer : if hee live by him , and have maintenance from him : every man expects that his time be to his Master , and his worke for his Masters advantage . If a day-labourer come at night and demand pay : the Master will aske him , what worke hee did ? suppose the man should tell him , he had beene building himselfe a cottage , or mending his owne apparell , or had beene doing such and such worke for himselfe : but what hast thou done for mee , saith the Master ? Dost thou thinke to live by me , and not worke to me ? Doe we thinke to live by Christ , and not serve Christ ? This is the very end why hee hath delivered us from the hands of our enemies , that wee might serve him in holinesse and righteousnesse , all the dayes of our life : Marke it : wee must serve him , for he hath delivered us ; that is , we must doe him service : doe his worke , not some peece of the day , and the worke of another , another part of the day : doe somewhat with respect to God , and somewhat with respect to our selves : but we must serve him all the dayes of our life . The whole time of the hyreling is for his Masters service , and the wholetime of a Christian , for the service of Christ : for hee hath bought us with the price of his owne bloud . Then it is an injury to the Lord Christ , because he hath ransommed us at such a price for himselfe , if we doe things to our selves , and not to him . Thirdly , as it is a dishonour to God , and injurious to Christ , that men should live to themselues : so it is dangerous to a mans felfe . And that will appeare by comparing what wee lose by it ; with what we gaine by it . Compare our losse and our gaine together , and wee shall see then , that wee doe our selves the greatest mischiefe , when we seeke our selves most . Consider first what wee lose by it . Our happinesse . What is the happinese of the creature , but the injoying of God ? We lose our end , and perfection . What is the blessednesse of the creature , but to obtaine his end ? What is the end of the creature , but the glory of the Creatour ? Then the creature commeth to perfection , and blessednesse , and happinesse , when it is most emptie of himselfe , when he most perfectly , and with due affection seekes God. Therefore in seeking our selves , we lose our happinesse . Saint Paul so conceived of their blessednesse : they let fall themselves in the highest point of selfe-love , when they stood in competition with God , or opposition against God. Moses desired that his name might bee blotted out of the booke of life , rather then God shouldbe dishonoured . And saith the Apostle , I could bee content to bee separated from Christ , for my brethrens sake : that is , that Christ may be glorified . Hee knew that his happinesse lay not in injoying a blessed estate to himselfe , free from care and trouble : but that herein his happinesse lay , that God may bee glorified , and that he might bring it to passe by any meanes , that he might serve God , in that end whereto God had appointed him : and the more perfectly he could attaine that end , the more perfectly he should attaine his happinesse . So it is with a true Christian , he is so farre blessed , and happy in heaven , as he is serviceable to God on earth , as he lives to him , and doth much , and suffereth much for him : when that life that he hath , is spent ( in the severall actions , and turnings , and changings of it ) in the service , and to the glory of God. Therefore I say consider this : you lose that which you seeke : you seeme to seeke happinesse to your selves , by seeking wealth , and pleasures , or earthly advantages to your selves ; and while you seeke them , with a neglect of duty to God , with a neglect of the discharge of that worke and service , hee hath committed to you : you lose that happinesse that you seeme to seeke , and which you should seeke indeed , which is the perfection , the end of the creature : the service of his Creatour . So you see what we lose . Consider secondly , what wee gaine . It may bee you gaine wealth for your selves : this is somewhat you will say . It may be you gaine honour , and esteeme in the World : you gaine a name amongst men , or some earthly advantage . Alas ! what is this if it be rightly considered ? It is but the gaine of a shadow , to the losse of the soule . If it be wealth : doth it satisfie the soule ? Doth it quiet the conscience ? Doth it fill a man so , as that hee needs no more ? All the wealth in the world cannot doe this : there is an emptinesse in all these things : there is fulnesse to bee had only in God , in Christ , in spirituall things : nothing else is able to satisfie the soule in all its desires , to give it perfect peace . If the happinesse of a man were either in himselfe , or in any other creature , he need have nothing to doe with God , hee need not then to looke higher above himselfe . But God hath placed a vanitie both in men , and in all creatures : man is vaine , and all the creatures in the world are vanitie , and vexation of spirit . And when the Scripture calleth them vanitie , what doth it meane , but that they are emptie things ? they have not that nourishment in them , that they seeme to have , they have not that in them , that they should have , according to that esteeme that men put upon them : they are emptie things : as we say of wells , when they want water , they are emptie , though they bee full of other things , as dust and sand , &c. Or as clouds that have no moisture , and raine in them , they are emptie : so are all things in the world therfore emptie , because they have not in them , that which the heart seekes after : they have not happinesse in them , they have not contentment in them . What is this then , but to forsake bread , and to seeke after huskes , like the Prodigall that left his Fathers house , where there was bread enough , and to feed on huskes with swine ? to leave the aproach and accesse of the soule to God , wherein it may satisfie it selfe to the full , with that which is food indeed : and to seeke somewhat in the world that it cannot get . I say , this is a mans losse . Nay , he loseth himselfe in living to himselfe : What shall it profit a man to winne the whole world , and lose himselfe ? Mat. 16. 26. To lose his soule , saith one Evangelist , to lose himselfe saith another . A man loseth himselfe , when he loseth his soule . And this he doth in the neglect of God : hee loseth his soule in that action : when a man gathereth wealth by indirect meanes , or keepeth his wealth ▪ and doth not disburse it in the service of God , for his glory , or what soever else a man doth ; in gaining the world , hee loseth himselfe . Hee that will lose his life shall save it , and hee that will save his life shall lose it . Mark. 10. A man never loseth a shadow more , then when he followeth it : the faster hee pursues it , the faster still it runneth from him : such is the pursuit after any thing out of God : the more a man pursueth it , the more hee loseth himselfe , he is driven so many paces from heaven , so many ●…rees from his owne happinesse . This is the folly and madnesse o●… the world , whereby Sathan deludeth men , leading them after vaine shewes of earthly delights , in carnall security , flattering themselves in the pursuit of the world , dreaming of happinesse and comfort , and in the conclusion imbrace nothing but a shadow and emptinesse . This I say is the misery of man. Now put both together : Consider what wee lose : that that is truly good , that that is blessednesse indeed : and what wee get : that that is but a shadow , that that is emptinesse indeed . Men lose that they seeme to have : and want that they pursue after . A secret judgement of God , because they sought not that , that they should doe . Thus we see the point opened , I hasten to the aplication . The first use is , for Conviction , Since there is such a truth as this , that no man that professeth himselfe to be in Christ , that professeth himselfe to be abeleever , should live to himselfe , that is , doe any action of his life , ayming at himselfe , as the uttermost end in those actions . It serveth in the first place to convince us , that professe our selves to be Christians , and beleevers , to bee such as know Christ ( though with these differences , some are more weake , and some more strong ; ) yet I say , it convinceth every man to stand guilty before the Lord , that if hee live to himselfe , hee is none of Christs . This is the property of every true Christian , even of the weakest , as well as of the strongest ( for the Apostle speakes of all , None of us , saith he , whether weake or strong Christians , live to our selves ) if thou therefore live to thy selfe , thou art none of those the Apostle speakes to : thou art none of those that live and die to the Lord ; thou art none of those that are the Lords , whether in life or death . Let us therefore first be convinced of this , that there is such a sinfull disposition in the hearts of men , that professe themselves to bee Christians , and yet live to themselves . That is the first thing I would convince you of at this time . Secondly , I would shew you , that wheresoever this disposition is , it argueth a foule and sinfull heart . None of us doe so ( saith the Apostle ) other men that have no part in these priviledges and comforts , they doe so , they live to themselves . Thirdly , wee will convince you of this life , that it is simply necessary . That so without delay , every one that is convince that he liveth to himselfe , may now begin to leave that course , to liue to himselfe , and hereafter live to God. For the first of these . To convince us that there are many amongst us that professe our selves to be Christs , and yet are thus disposed , and have this sinfull affection , to live to our selves . Take this first in the generall . If there were not such a disposition in mens hearts , the holy Ghost would not thus have directed the spirit of the Apostle , in expressing this , as a note of difference betweene them and others , and as an argument that a strong Christian , should beare with the weake , because they doe not live to themselves . The Scripture giveth not rules in vaine . But that yet we may see it more clearely : you shall find this very thing complained of sometime : and sometime forbidden . Complained of , Phil. 2. 21. All seeke their owne , and not the things of Iesus Christ. Such a disposition there was in them , that they sought their owne , they lived to themselves . And forbidden . 1 Cor. 10. 24. Let no man seeke his owne , but every one another mans wealth . A thing expresly , and in termes so clearely forbidden , as no man can hide himselfe from the light of it . Hee is certainly guiltie of the breach of this command , that seekes after his owne : that seekes himselfe . But how shall wee know ( that wee may bee more sensible of our owne case ) whether it be thus with us , or not : whether wee live to our selves , and not unto God ? I will give you two generall rules and tryals whereby a man may discerne whether he live to himselfe or not . The first is this . Consider when a lust , and an occasion meet together , how you are . I shall shew it in divers particulars . Take it thus . Sometimes you shall see that a man is put on to a good dutie by incouragement : sometimes hee wants those incouragements . Marke now , how a man determineth and resolveth , to act , or to cease his action , by vertue of these incouragements . Sometimes you shall see that there is a command to a dutie , but no outward incouragement to that duty , that may satisfie the desire of a mans heart in selfe-respects . He must obey God in this command , but hee shall gaine nothing in the world by it : hee shall neither grow rich , nor get more esteeme among men , or have a more easie or pleasant life in outward things : all selfe-respects faile in this action . The question is , what a man resolveth upon in this ? If now his heart start aside from God , and fall off from the dutie , because he wants those incouragements that a man lookes after , a way for himselfe , fulnesse to himselfe : then it is evident , thou hast respect to thy selfe . Iehu all the while , that his zeale to God might further him , and the better settle himselfe in the kingdome of Israel ; he can call others to come up and see his zeale for the Lord : but when his zeale had no such baite , and allurement to those actions , then Iehu turneth against God , and falleth to Idolatrie and other sins : Iehu is not now the man , when these incouragements faile , that he was before . You have abundance in Iohn 6. 10. seeking Christ , that still discovered a living to themselves in it . You seeke me ( saith our Saviour ) because of the loaves : they had some outward advantage by him , and therefore so long they sought him . So the Lord discovered them in Hos. 7. to bee such as lived to themselves even in holy duties : You crie unto me ( saith God ) but it is for corne , and wine , and oyle : for this they cryed : but when they had corne , and wine , and oyle , what zeale had they then ? Hee that should have beene upright when hee waxed fat , he kicked with the heele , as the Lord speakes under the name of Iesurun to Israel . That is one case : Consider when things come thus , that sometime those worldly advantages fall off from a man in the profession and practise of religion : if hee fall off from the dutie too , he is a man that liveth to himselfe . This was the case of the second and third grounds they received the seed with joy : that is , when they were sensible of comfort they followed Christ , but afterward when persecution arose for the Gospell , they fell off , and tooke offence . Such as these live to themselves : they seeme to live to God , but it is to themselves : and therefore when selfe-respects faile , they fall off too . Secondly , take another instance for the clearing of it ; Suppose that not only sensible advantages faile , but sensible disadvantages come in the world . A man is sensible that hee shall disadvantage himselfe much , if he goe on in the wayes of obedience to God. It may be if he make conscience of his wayes , hee must make restitution of his estate , unjustly gotten . Hee must deny himselfe in a greater measure of pleasures , that hee hath unlawfully pursued . Hee must emptie himselfe , in workes of mercie , and pietie , of a great part of his estate , for the good of others , that God may be glorified by his substance . Hee shall lose some worldly friends ; some esteeme among men . Here are sensible disadvantages to a man. Now the Question is , what he resolveth to doe ? Here is the command of God ; and here is ( the thing whereupon the heart of man , and his affections are set upon ) disadvantages in the world . These come together . Here is an occasion for a lust , a sinfull affection to expresse it selfe ; If that bee laid in the ballance , and shall prevaile above the other : that rather then I will endure disadvantage in the world , I will neglect the way of serving God : this partie liveth to himselfe : whatsoever good he did before in matters of religion , all was done to himselfe . I say when these two come together : as you know when two men walke together , and one servant followeth them , a man knoweth not whose servant he is till they part : but then when they part , a stranger may know whose servant hee is : hee followeth his owne Master , and leaveth the other . So , when God and the world goe together , God and a mans owne advantages goe together : when there is nothing commanded , but standeth with his owne advantages : so long a mans deceitfull heart may flatter , and delude , and misguide him , hee may goe on in a false perswasion , and in a strong conceit that hee is in Christ , in a blessed estate . But when these two part : that I shall not onely not advantage my selfe , but sensibly disaduantage my selfe in outward things . Here now I say the Question is what a man doth . If I resolve to cleave to my outward advantages , and leave God , and leave the wayes of God : I live to my selfe . A man that liveth to God , you shall see it is otherwise with him : as for instance , David : when hee might have had the kingdome of Israel somewhat sooner , by sinne , hee would not doe it : his heart smo●…e him , for cutting off the lappe of Sauls garment : though he might have gained the kingdome of Israel by it , hee would not lay his hands on the Lords anointed : And what was the reason of it ? because he would not advantage himselfe by disobedience to God ; he would rather want himselfe . What was the reason that Daniel . when he saw hee was in an apparant hazard , not only of the losse of honour , but of his life , and that for the performance but of one dutie , prayer , and that but for a short time : yet would not omit it , no not for a short time , though he might by that not onely have saved his life , but kept his honour in the Court : he prayed to God , even at that time , when he was forbidden : Why so ? because he lived to God , and not to himselfe . Had Daniel lived to , and sought himselfe more then God , he would have dispensed with this , and saved both his life and honour , though he had offended God in that particular of omission . But this is the disposition of a heart that is faithfull and upright with God : it will not dishonour God for the greatest advantage that can come to it selfe : it will not neglect a dutie to God , whatsoever losse it have in the world . Thirdly , Take another instance , whereby we may see what we intend in this tryall . Let the will of God , and the bent of a mans owne will come in competition together . God will have me leave this : I will hold it . God will have mee forsake this : I will keepe it ; It is a comfort , a worldly benefit : I lose my comfort if I part with it . He that now liveth to himselfe , hee will please his owne will , and be disquieted , and vexed against Gods will that crosseth his . But he that liueth to God , will bee content that God should crosse him in his will : because he would glorifie God in his owne will , in his soveraignty , in his puritie , in his holinesse , and justice , &c. See it in the case of Abraham . Abraham had a strong love to Isaak , and good cause : yet neverthelesse though hee could see a comfort to himselfe in this sonne , when God telleth him , thou must sacrifice thy sonne Isaack , when he had the revealed will of God : Abraham now resolveth to shew that he lived to God , and not to himselfe : therefore he would part with any comfort of his life for God , when he required it . So David ; If the Lord will ( saith he ) hee can bring me backe , that I shall see the Tabernacle , and the Arke : if not : if he say I have no pleasure in thee , lo●… here I am , let the Lord doe with me , as seemeth good in his owne eyes . When the case is this , when the will of God , crosseth thy will : what now prevaileth ? Doth the desire of having thy owne will prevaile against the desire of submitting to Gods will ? Doth it raise murmuring , and impatiencie of spirit ? So farre thou livest to thy selfe . Therefore consider this . Here is an occasion now for a lust , and a sinfull affection to shew it selfe : either a man may advantage himselfe in an evill course , or he cannot but disadvantage himselfe in a good course : or when God crosseth a man in that hee desireth , and delights in , in the world . That is the first tryall whereby a man may know whether he liveth to himselfe . Secondly , another tryall will be this ; Consider if there be any part of the truth of God , of his revealed will , that for selfe-respects thou art willing to be ignorant of , lest the knowledge of it , should make thee doe somewhat to thy owne disadvantage : in this thou livest to thy selfe . See this to be true , in all that lived to themselves . Balaam , though he profest , that for a house full of gold , hee would not goe beyond the word of the Lord , yet notwithstanding he was willing not to take notice of Gods will , but to goe on rather to curse . Iohanan in Ier. 42. professeth deeply that he would obey the will of the Lord ; but when he understood the will of the Lord , when it crost his will : then saith he to Ieremy ; It is not the Lord that hath bid thee say this , but Baruch . When men cavill against any part of Gods word , or hide any truth from themselves , and with-hold the truth in unrighteousnesse ; Here is a man living to himselfe . How many points are there in Religion , that many men are willingly ignorant of ? And when they cannot but know them , how doe they labour for distinction ? how doe they dawbe over the matter , that they may hide the truth from themselves , that it may not worke upon their consciences , to make them leave their profitable sins ? Some would have the keeping of the Lords day according to Judaisme , though it bee revealed to them , that there is a broad difference between the Iews observation , and the Christians keeping of it . Another man he will not understand Usurie to be a sinne , because his course is usurious : he will not know this willingly , because he would not disadvantage himselfe . Another will not understand what hee is bound to doe , to the glory of God with his estate : in what measure , according to all the good that God hath blessed him with , to honour God , and give the first fruits of all his increase : nor in what manner , that he should be ready to every good worke , to contribute willingly to the necessities of the Saints : what he should doe to pious and mercifull uses , what for publike , what for private occasions : he would not willingly know these things : he should have less ease he makes account . Thus when a man is not willing to bee informed in any thing , to sift the truth to the bottome , to the uttermost , to know any thing concerning a duty in any kind , when he laboureth not to convince his heart , to this end , that he may be brought in every thing to obey God , when he standeth out with God in any one point : this man liveth to himselfe , and walketh not as he should , according to the rule of God. Now then ( beloved ) let us be convinced of it , I beseech you , take it home , and let every man consider of it with himselfe . Sometime in the actions of religion there commeth matter of glory in the world , & this setteth me forward much : when these things are spoken against , and when I shal suffer disadvantages , I cānot hold out . At another time , though all things be wel , yet if it crosse me in such a course , I murmure , as if it were an unprofitable thing to serve God. And then again when God revealeth his will my froward and rebellious heart hath hung backe , and beene unwilling to submit to Gods wil in this point : all this while I have lived to my self . And if it be true : if a man be in Christ , he liveth not to himself , then it follows : if a man liveth to himself , he is out of Ghrist ; If the weakest Christian live to Christ , then the best that liveth to himselfe is out of Christ. Be convinced of this first . Secondly , Be convinced , as it is the case of our selves : so it is an ill estate for a man to live to himselfe . You see still it is the whole drift of wicked men to looke to themselves . Haman aimed at himselfe : when the King asked him , what should be done to the man whom the King would honour ? He thought , whom should the King honour but himselfe ? He looked to himselfe . Here was the difference betweene Haman and Mordecai , both had honour in the world : Haman seekes himselfe in all his honour . Mordecai seekes God , and his glory , and the welfare of his Church in his honour : A great difference . Saith Nabal : shal I take my bread , and my drink , and give it to a man that I know not ? Here was a man that lived to himself . Compare him with Iob ; He was a foot to the lame , an eye to the blind ; he continually fed those that wanted food . A great difference : Iob lived to God , and therefore he honoured God in releeving many with the estate that God had given him : Nabal lived to himselfe , therefore he regarded none but himselfe , and his owne house , and sheep-shearers , and those that depended upon him . This is the propeirtie of a man out of Christ to seeke hmselfe , and live to himselfe in all things . Againe consider , others that have gone further in matters of religion , yet they have still turned out of the way , as farre as they have halted in this . Matt. 6. 22. If thine eye be single , the whole body is light : but if thine eye be wicked , the whole body is darknesse . A wicked eye is supposed to a single eye : a double eye is a wicked eye : What is a single eye ? That that lookes but upon one object , upon God , and God onely , and God principally : and on all other things in him , and with reference to him . Now the double eye , is that , that though it lookes to God , and doe many things in obedience to God : yet it lookes to somewat else , and takes other things as greater incouragements : this is a wicked eye , and such a man walketh in darknesse : when he lookes to God , hee hath light in the duty : when he lookes to men , and other things , then hee turneth aside , and runneth to by-wayes : And therefore a double-minded man is unconstant in all his wayes . What is a double-minded man ? He is a double-minded man , whose mind is set upon more things then one : first on the world , and then on God : as farre as hee sees it is profitable , he will serve God , or else not . This man is an unconstant man. You see it is an ill estate . So much for the first Use , for conviction . Secondly therefore As many as are guiltie of this , labour to get out of it , not to live to your selves any more . Let it be enough , that you have lived thus long to your selves : that you have defrauded Christ of his due , that hath purchased you with his bloud , and not served him in holinesse and rigteousnesse , so many dayes of your life . Now for the time to come , let us serve him better . And that you may doe thus . I will give you two sorts of directions , or helpes . I can give you but the heads of them . First , be convinced that our good is in God , and not in our selves : our life is in God , and not in our selves ; our selves are in God , and not in our selves : that as the beams of the Sun are in the Sun more then in themselves , so a Christian is more in Christ then in himselfe . Whatsoever is good and comfortable to him , is in Christ : he hath all by vertue of a union with Christ : he is not at all happy or blessed , further then he is in him . If then all our good lie in him , it is great reason all our actions should returne to him : that he should be the Center where all our lynes should meet ; the marke whereto all our actions should ayme . Let not the strong man glory in his strength , or the wise man in his wisedome , or the rich man in his riches , but he that glorieth , let him glory in this , that hee knoweth mee , that I am the Lord. Jer. 9. 24. What Lord ? The Lord that sheweth judgement and righteousnesse upon the earth : there is a mercy shewed to the creature , but it is I that doe it , saith the Lord. If you meet with a mercifull man , God is mercifull in that man : If you meet with a bountifull man , God is bountifull in that man : If you meet with a man whose lippes feed many , God instructeth that man. I say , seeing all things we have , though they have divers channels and pipes , and conveyances , whereby God conveyeth goodnesse and mercy to men , yet neverthelesse , it is in God , and from God we receive all ; let us therefore looke upon every creature as instruments in Gods hand , that can doe us neither good nor hurt without him . What good it doth , it doth by the influence of the supreame cause , working by that creature : let us so looke upon , and conceive of every creature . Thus the Saints have done in all times . Iacob when hee saw Esau ; I have seene thy face , as the face of God ( saith hee . ) Hee saw God in the face of Esau. So in all good men , we should say , God is good in them . This should make men not to seeke themselves ; not to study men more then God : not to studie gaine with men , with the losse of God : to please men , with the displeasing of God : but to venture the losse of all men , that they may please God , if they cannot keepe men and God together . For the affections of men are in Gods hand , and he fashioneth , and frameth them , according to his owne pleasure , eitherto love , or hatred , as David obserued in the case of Shimei , God hath bid him curse . Bee convinced , I say , of this , that if we get all the men in the world to be our friends , with the neglect of God , if we get all the treasures and wealth of the world : if a man were advanced to the Monarchie of the whole earth : yet these things are more in Gods hand , then in ours . When a man hath wealth , it is not in his owne keeping : riches have wings . When a man hath fauour , God gives it not into his owne keeping : whatsoever wee have , it is secured to us by Gods protection , and made good to us by his blessing . Let this be our care , and worke therefore , how we may live to God : how we may enjoy God , in the things we enjoy , and possesse God in all things we possesse : in the things we have , still to keepe God , and that will keepe our estates , and names , and comforts , and lives , and all . That is the first . Againe secondly ; There are certaine graces to bee exercised , if a man would not live to himselfe ( for indeed it is the propertie of a Christian , and none else to live to God , and not to himselfe : and he doth it by vertue of those graces in his heart , that empties him of himselfe , and drawes him to God : therefore , I say , there are certaine graces that every one should exercise , if he would not live to himselfe ) What are those ? First , the knowledge of God in Christ. Get a more full and particular , and experimentall knowledge of God. All our looking to the creature is , because we know not God perfectly : if we did know him , we would account him the chiefest of tenne thousand , the Church when she knew Christ , said so : wee would account him ( as Elkanah said to Hannah ; Am not I better to thee then tenne sounes ? ) better then tenne friends , then ten worlds . Get therefore a more full knowledge of God : that all power is in him : One thing have I heard once and twice , that power belongeth unto God , saith the Psalmist . Secondly , Get faith in the exercise more . All the worthies of the Lord in that 11. Hebr. What made them live ●…o to God , and not to themselves as they did ? because they beleeved , they did it by faith : by faith Abraham denied himselfe : by faith Moses forsooke the pleasures of Egypt : by faith those Worthies , of whom the world was not worthy , wandred up and downe in sheepes skins , and goats skins , and would not be delivered . When a man getteth interest in Christ by faith , he shall see that in him , that will satisfie all his desires , and answer all his losses . Thirdly , exercise Love. Faith workes by love . The more we love God in Christ , the more perfectly wee shall cleave to him : Love is a uniting grace , that uniteth the soule to Christ. The love of Christ constraineth mee ( saith the Apostle 2 Cor. 5. ) for wee thus judge , if one died for all , then it is fit they that live should not live to themselves . And the truth is , the more a soule loveth Christ , the more it will live to him . Lastly , a word of the last Use , and that is for instruction . Beeing convinced that such is the estate of most men , that they live to themselves : and that whose estate soever it is , it is a sinfull estate , and argueth a man out of Christ : and that there is a possibility of getting out of this estate . Let it be for instruction to all those , that in some measure live to God , and not to themselves : let it be to teach them , and perswade them more fully to live to him , and lesse to themselves . A man simply considered without any relation to others , or dependance upon another man , he may please himselfe : but when a man is considered in his dependance upon God , and his relation to men : hee must then observe the will of his Creatour , in that relation God hath set him : he must carry himselfe as his creature , and observe the end that the creature is appointed to . Nay , he must carry himselfe as a Christian , and observe the good of the body : hee must carry himselfe as a member , to doe good to the whole . Let every Christian labour to doe this , if he would have comfort to his soule , that hee doth not live to himselfe , that he is of the number of those that are accepted of God in life and death . Labour to imploy , his time , and strength ; and gifts , and whatsoever he is , and hath , to the good of others : As every man hath received the gift , let him minister to others , as faithfull dispencers of the manifold grace of God. If you have received gifts , you have received them from God , you have received them for the good of others , you have received them as dispensers : let every man ( saith the Apostle ) dispense the manifold grace of God : if the Apostle had said , be dispensers of the grace of knowledge that you have , for the feeding of the soules of many : and not of your estates : or , relieve as many as you can with your estates , but take no care for their soules : but when hee saith , be dispensers of the manifold gifts of God , his meaning is , that whatsoever I have wherewith I am able to doe men good with , whether it be inward or outward gifts , the gifts of the mind , or of the outward man , anything whereby I can bee advantageous to others ; I must serve God and men in improving of that . He that will not live to himselfe , is bound to serve every man with every gift he hath . If God have furnished a man with inward gifts , the graces of his Spirit . If a man have knowledge , and faith , or experience , or comfort , whatsoever graces of the Spirit hee hath , there are duties appointed , and a Communion of Saints exprest , that men may be stirred up to exercise those graces in that communion for the good of all the Saints . Therefore wee are said to have knowledge to profit with . And gifts to edifie with . All that a man hath , God hath given him for this end , that God may be glorified by it : Herein is my Father glorified , that you bring forth much fruit . Let your light so shine before men , that they may see your good workes , and glorifie your Father which is in heaven . Men have much benefit by the graces of the Spirit in others ; when they are improved as they ought , they are as lights amongst men in the world . Grace when it is opened ( like the Box of oyntment ) raiseth a desire in others after it . Grace exercised and communicated to others , it sheweth the amiablenesse of it . Christians should therefore doe it , that they may make Christianity lovely : that they may make the profession of Religion amiable to the world , that is by communicating the graces of God to others . This every man should doe , in his place , in his person , take all advantages this way . And as it is good for others , so it is good for a mans selfe to doe thus , a man increaseth his owne store . Liberalitie ( we say ) is the best husbandrie . There is no promise in the Scripture for hoarding up , there are many to distribute . I say it is the best husbandrie in the world , especially in spirituall things : it is as the oyle , increased in the pouring out : like the loaves , the more they were broken , the more they multiplied still . We see the hand nourisheth it selfe by administring food to the mouth : so a Christian , not onely exerciseth , but increaseth grace in himselfe by communicating grace to others . And what I say for spirituall , I say for outward things . If a man have wealth , or honour , or any of these outward things , and an opportunitie , he should imploy them for others , that it may appeare that hee doth not live to himselfe . Hee that layeth up riches only for himselfe , and his family , liveth to himselfe . Hee that followeth his calling only for himselfe , and his family , liveth to himselfe . Hee doth that which a man out of Christ would doe : but a man that would live unto God , hee must glorifie God with his estate . To doe good , and to distribute , forget not , for with such sacrifices God is pleased , Heb. 13. Charge them that are rich in the world , that they bee not high-minded , but ready to distribute to the necessities of the Saints . 1 Tim. 3. It is a charge laid upon all , to glorifie God with their estates : with their Authoritie as they are Magistrates : as Iob saith , I was a foot to the lame , an eye to the blind , a father to the fatherlesse , a husband to the widow : Hee did all things for the good of others . All men are ambassadours sent from God , for the good of the bodies , and soules of others . Am I a neighbour , it is for the good of the body and soule of every one that converseth with me , according to the manifold gifts bestowed upon me : and I live no further to God , then I doe extend , and communicate all my particular gifts to the good of others , both for soule and body . Thus you have the point opened , and pressed , concerning living to our selves , as a marke of those that are Christs , that they doe not live to themselves . I beseech you ( brethren , ) let this be the advantage of Funerall Sermons , that are preached upon the occasion of the death of our deceased brethren , to teach us how to live . Let every man hereafter resolue to lead a profitable and fruitfull life : to doe all the good he can while he liveth , that for much good done to many , thankes may bee given by many on his behalfe . FINIS . THE IMPROVEMENT OF TIME ; OR , THE RIGHT VSE OF TIMES SHORTNESSE . JOB 7. 1. Is there not an appointed Time to man upon Earth ? EPHES. 5. 16. Redeeme the time , because the daies are evill . LONDON . Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE IMPROVEMENT OF TIME ; OR , THE RIGHT VSE OF TIMES SHORTNESSE . SERMON XI . 1 COR. 7. 29. 30. But this I say , brethren , the time is short ; It remaineth , that both they that have wives , be as though they had none : and they that weepe , as though they wept not : and they that rejoyce , as if they rejoyced not : and they that buy , as though they possessed not : and they that use this world , as not abusing it : for the fashion of this world passeth away . THat I may briefly come to open to you the summe of that that I have to deliver out of this Scripture : I desire you ( beloved in the Lord ) in few words , to take notice of the drift and scope of the holy Apostle in this place : and that is this . The Corinths ( as it seemeth in the beginning of this chapter ) had written a Letter to Saint Paul , wherein they did propound to him divers Cases of conscience : and did intreate him , that he would send his judgement , concerning those points . Some five or six we may gather they did write to him about . One was this ; whether he thought it either a lawfull , or a fitting thing for a man to marrie . The second was ; Whether if a man were married , his wife and he might not separate themselves one from another . The third was ; If they did live together , whether it were lawfull , for the one to denie to the other matrimonall benevolence . The fourth ; Whether if one of them being a beleever , and the other an Infidell , it were lawfull , or convenient for the beleever to remaine a yoke-fellow to the Infidell . These and divers other cases of conscience , they intreated Saint Paul to resolve them in . Now the Apostle in the beginning of this Chapter writeth an Answer to every one of these Questions they propounded . To some of them he answered thus ; Indeed I cannot give an absolute determination what is to be done , but I suppose , this and this is best . And to another , I advise such a thing : I cannot directly determine the will of God , but I have received mercie of God to bee accounted faithfull , and if you would know my opinion it is this . And so he hee giveth divers doubtfull answers to their Questions : only he telleth them , this is fittest for the oportunitie . When he hath done all , he commeth to this I have read . But this I say brethren , &c. As if he should say ; The Questions I have given you an Answer to , I thinke you know not what to resolve upon , because I say only this is my counsell , or this is my opinion . But this I am peremptory in , that is , That they that have wives bee as if they had none : they that weepe , as if they wept not : and they that rejoyce , as if they rejoyced not , This , I doe not come to say I suppose : and I thinke it fit , or I give my advise , or for the present occasion it is fit to beethas . But brethren , herein I am confidenr , and resolute . that you should bee as if not in all things : in this I am bold . This is the drift of the Apostle , that hee would bring in one thing wherein he is confident , after the resolution of of divers Questions , wherein he could not be so confident . So then , the words I have read , containe two generall things . First , the Apostles Preface to his Exhortation . Secondly , the Exhortation it selfe . The Preface in these words , But this I say brethren . The Exhortation in the rest of the words , The time is short , &c. In the Exhortation there are likewise three things that I would note unto you . First , the ground of the Exhortation in these words ; The time is short . Secondly the Exhortation it selfe , in these words : It remaineth that they that have wives , bee as though they had none : and they that weepe , as if they wept not : and they that rejoyce , as if they rejoyced not : and they that buy , as if they possessed not : and they that use the world as not abusing it . Here is the Exhortation . Then the third thing , is a spurre the Apostle addeth to quicken them up , to practise all these things , in these words , For the fashion of this world passeth away . The first generall thing in the words , is the Apostles Preface , But this I say brethren . And in this I would note but two things : I will but name them ( because I would not be straitned in two principall points that I would gladly open . ) First here I would note : How confident , and earnest and resolute a faithfull minister will be , when hee commeth to a point that mainly concernes his people . In all other things the Apostle giveth them his Answer , so as it might seeme , hee had not fully resolved them . I give my advise ( saith hee ) and againe , I suppose this . But now when he commeth unto the right use of the world , that it bee not abused : and the thought of heaven , that they might set themselves about it . Here he commeth without ifs and ands , he setteth it downe resolutely and positively . Brethren , this I say , or this you must doe . This is one thing that I might note . Secondly I might note ; The compellation , or terme that hee giveth them : Brethren . In which , note who they are , to whom Saint Paul giveth the Exhortation . And it seemeth to mee , as if the Apostle should say ; I am putting you now upon a duty , that if I could not give you the terme , brethren , I should hope to prevaile little with you . To come and tell a young gallant that is in the middest of his ruffe , and his jollitie , and all pleasures : the fashion of this world passeth away , and I would have you use these things , as if you used them not : I know he would not receive it . Or to come to an old soaked worldling , whose Mammon and pennie is his god , whose thoughts runne altogether upon his wealth : and to tell him , that hee should use the world , as if hee used it not . Or to come to another that is newly married , and it may be hath made a Goddesse of his yoake-fellow for a while , and tell him that he must bee as if he were not married : I should have little hope to prevaile with these . But you are brethren : and because brethren you know the good things of God , you are acquainted with things concerning eternall happinesse : therefore as long as I can call you brethren , I am bold to put you upon the dutie . So ( brethren ) this is my Preface to you . I shall anon speake to a point that I shall have little hope to prevaile with many in the Congregation : when I come to speake of the immoderate use of the world , and all the blessings in it , it may bee both your eares will be so stopped against it . But as many of you as are brethren , that have given up your selves to God , and have taken him for your portion , and his Word for your guide in all things : I hope you will bring willing and yeelding hearts , to resolve that what is delivered out of the word of God , to embrace it , and to endeavour it , concerning the course of your lives . And so , this shall suffice for the Preface , because ( as I said ) I would not bee straitned . Now I come to the Exhortation . It remaineth that they that have wives , be as if they had none , &c. First I will in briefe open the words , and then come to some matter of instruction . I begin first with the ground of the Exhortation . The time is short . The word translated short , signifieth in the originall , Time cut off . And so the Apostle aludeth ( as the best Expositors agree ) to Seafayring-men : that have almost done their voyage , and begin to strike sayle , and to fold them up together , and are even putting into the Harbour , and are going to unlade their goods . So saith the Apostle , the time is short : as if he should say : if a company , that are going out a long voyage , should strive who should be Master , & who be masters-Mate , and who should have this or that office in the Ship , I could not greatly blame them . But when they are almost at home , when they are within a flight-shot of the shoare , when they begin to strike sayle , to take in all , and to goe themselves out of the ship : then if they should fall a quarrelling for places , and contend , and use all the friends and meanes they could make , it were a ridiculous thing , and folly . So it is with us . Time was when the world was in beginning , and then when a man came into the world , hee might say , by the course of nature , I have a matter of six , or seven , or eight , or nine hundred yeares , to goe on in my pilgrimage , before I shall end my voyage : and then if a man should bestow a little time to thinke with himselfe ; Well , if I can live but to see my selfe the father of a thousand children , and might come to people almost a whole Countrey , &c. then I say , if a man should greet the world , he might bee excused . But brethren , God hath cast out the time of our age so , that assoone as wee begin our voyage , wee are ready to strike sayle presently . Wee have but a little time to continue , and much worke to bee done for another life : therefore for us to stand striving about wives and children , and courtesies : to cry out of afflictions , when we are ready to strike sayle , and even to goe out of the ship into the harbour , it is a meere folly . These things are not worth the while , heaven is the thing we should looke after , therefore let us be moderate in all these things . This is the meaning . So that the ground of the Exhortation , affordeth two things . The one I will but name ; The other I will stand upon . First ; The time of our life in this world is very short . Wee have a very little time to continue in this world . This is a very fruitfull and profitable point , but because I would not bee straitned , and because the Apostle intends it not as the maine thing , I doe but only name it . The second thing ( and that which Saint Paul mainly intends ) is that because wee have but a little time , wee are even ready to strike sayle , and to goe to the Harbour presently , therefore hee that had a wife should bee as if hee had none , and hee that used the world , as if hee used it not , &c. And there the Lesson that I note is this ; That the serious meditation of the little and short time that we have to remaine in here below , should bee a great meanes , to cut us off from the world , and to put us upon thoughts and actions concerning heaven . I shall not need to give you a better ground of the point then is in the Text. The time is short ( saith he ) the time is contracted , you are ready to strike sayle : therefore doe this . I might give you a world of Scripture to prove this . But I will satisfie my selfe in laying you downe two or three grounds of it . First , wee know , that all things that ever a man can enjoy in this world , they all die , assoone as ever his time is gone . Marke it : All things here below , let a man dote never so much upon them : let him have wife , and children , and beauty , and credit , and pleasures , and learning , or whatsoever it is , if his glasse be out , if his time be gone , there is an end of all these to him . Now , the soule of man careth not for that happinesse , that hath no continuance at all in it ; Yea , the rarest thing that mortall men seeke after , if they should know before hand that they should enjoy them but a little time , the soule careth not for pitching upon it . If a man were offered the goodliest woman for his wife , that ever lived in this world : if God should send him this message ; there take her , I bestow her freely upon thee , but to morrow thou shalt die : who would care for marrying ? To bee a King , we know , is simply the greatest thing that men seeke after in this world : yet among the Grecian Cities ( as that of Sparta ) because one was but to have the kingdome but for a yeare , and then to lay downe his Crowne , and become a private man : all the wisest men of the Citie , strove as much not to be King , as we to get great places . Why ? because they knew that that honour was but for a yeare ; and that would be gone presently , therefore they cared not for it . So the Apostle teacheth in this place . Though thou shouldest have a wife that thou shouldest love mightily : though thou shouldest have pleasures , that thou takest full content in : Why doest thou so ? Wee are ready to strike sayle ; wee have but a little time to continue . So that because all the blessings of this life , let them be never so many , never so great , yet they all die with us , when our time is ended : hee that could but seriously thinke , that hee hath but a little time to continue below , hee will never let his heart be set violently upon them : that is the first Argument . The second , and principall Reason , why the meditation of the shortnesse of our time should bee such a marvellous meanes to take us off , from all the things of the world is this . Because wee shall find worke enough in this short time , for things that more concerne us . Now the very nature of our soule that God hath put into us , is this , that a man cannot intend earnestly and violently , two things at the same time . Let a man for a certaine houre wholly bee tooke up with some businesse , though there were a great many other things , that he could find in his heart to thinke upon : yet the soule intends that one mainly , and can find no time for the other . Thus is our case . Wee have but a little time : but in that little time , admirable is the worke wee have to doe , before this time be spent , if wee would give a comfortable account . What have we to doe ? I tell you in a word . The maine and needfull thing of all that wee have to doe in this little time here allotted us is ; How to shoote the gulph of hell : how to make our peace with God : how to get his favour in Christ ; how to have the corruptions of our soule cured and healed ; how to grow up in grace , and to get sure evidence against that day , when all shall stand naked before him , that then we may be found in Christ. Have I ever heard that I have a great worke to doe , and that I have but a little time to doe it in ? Surely then if I seriously thinke of it , I cannot find in my heart , to let my soule pitch earnestly upon the things below . Beloved , our time here , is the only time we have to make heaven sure . It is the most precious thing that ever we have in the world . Now if a man have such a precious thing , and but a little of it , will hee goe and spend it for toyes and baubles . It is a thing that the Emperour Caligula is laughed at for , in all Stories . There was a mighty Navie provided , admirable and strange , and all trimmed : and every one expected , that with it , the whole countrey of Greece should be conquered : and so it might have beene . But hee imploped his souldiers to gather a company of Cockleshells , and pibles , and so sayled home . Had not every one cause to lavgh at the folly of this Emperour ? Verely , such a foole is every man , and so wee would acknowledge , if wee would but weigh this : God hath given thee but thus much time , it may be twenty yeares , it may be but a day or two more : in this time he hath furnished thee with that , which may bee a meanes to conquer heaven it selfe : now if thou lay out this little , about wife , or children , or to purchase a little wealth , or these things here below : is it not the greatest folly that may bee ? Suppose that a servant hath a great deale of worke to doe , and knowes that he must give an account to his Master thereof , and that if all be not done , that should bee done , he can never appeare with comfort before his Master ; and hee sees also that the Sunne drawes low , and the day hastneth to an end , doe you thinke that this servant can find time to play ? If a man have much to write , and but a little paper to write in , he must write small and thicke , and close as ever hee can . So it is with every one of us : I warrant you there is not any soule of us , but wee shall find so many thousand things to repent of , so many graces to obtaine , that wee stand in need of : so many evidences for heaven to get , that yet we have not got sealed , so many particulars concerning a better life , that a man may wonder that ever any one should find one halfe day to intend any thing else . Thus you see the reasons , why the serious meditation of the little time we have to continue below , should bee a marvellous meanes to take us off from the world , and to put us upon the studie , and thought of better things . Well now , let me briefly apply this unto you ; that so I may come to that I principally intend . Oh that we had learned this excellent lesson , that the Apostle teacheth the Corinths here , what wondrous happy people should wee be ? You shall find ever-more in the Scripture , the Spirit of God putting the neglect that is amongst men , and carelesnesse of heaven , and all the wickednesse of their lives upon this , the not serious meditation of that small time they have to continue below . If a man come to those that are not brethren , as Saint Paul bespeakes the Corinths in the Text : they will say ; It is true , it is a good point to be prest upon a man that is in a consumption , on one whom the Doctours have given over : to tell him that hee cannot continue a weeke , that his time is short , But for our parts wee are but in the beginning of our voyage : it may be , wee are but twenty yeares old : we began but the other day to be furnished with a stocke : wee we are but newly entred : and doe you thinke that we are striking sayle ? Or another that hath lived fortie or fiftie yeares , in the middest of a full trade , that beginneth to get something in the world : doe you thinke that he is striking sayle ? Thus people put it off . Alas ! what is thy time ? What is all thy life ? Let God decide it : doth not he say , it is a vapour , a dreame , a tale that is told , like a Ship that sayleth by , and is gone , and that in the turning of a hand almost ? If thou have no more time of life here , but only while a little sand is running out of a glasse , while a Ship is sayling out of sight , while a short tale is told ( God saith it is no more ) wilt thou account that thy voyage is yet scarsly begun ? I beseech you ( beloved ) all goe home , and often thinke of this point . Say within yourselves : How long Lord , am I like to continue below ? and what is there for me to doe before I goe out of this world ? But the truth is , men dare not thinke of this : and the divell laboureth for nothing more in the world then this , to make men put off the serious consideration of the brevitie of their lives , and that they have longertime to continue here , then they have : because hee knowes the truth of this , that I have spoken , that the meditation thereof will stirre them up , to make cleare all reckonings with God , before they goe hence , and bee seene no more . You may find this to be true in your owne experience , how loath men are to entertaine thoughts of their latter end : Goe to one that lies sicke of a Consumption , and hee will tell you : the Doctors say , that I may live , and I doubt not but I shall get up againe : such a one hath beene brought as low as I , and hee is recovered , and why may not I. I once knew one that when the Phisitians came and told him , that hee must die : Good Lord ( said hee ) what a deale of worke have I to doe : I have all my seed to sow : all my evidences to seale that my soule should bee saved , &c. Such thoughts should enter into us now : pitch on them seriously : buckle to them soundly . Wee may learne this point of wisedome of the divell himselfe ; Hee , because hee knoweth his time is short , hee is so much the fuller of rage and malice ; and plies his worke with so much the more eagernesse . Woe bee to the Inhabitants of the earth , and the Sea ( Revelat. 12. 12. ) for the divell is gone out amongst men , having great wrath , because hee knoweth that hee hath but a short time . So should wee doe . Thinke with thy selfe : the seventh Angel will come ere long , and sweare by him that liveth for ever and ever , that there shall bee no more time : but GOD will have an account for the time past . What if the Angel should come now and sweare ( as tenne to one but there is some man or woman in this Congregation , concerning whom GOD hath determined , that they shall have no more time before a weeke bee at an end ) Put the case it should bee any ones case , thine or mine , that God should say , Goe fetch such a man , I will give him no more time ; It is true , I gave him some , but now his voyage is at an end , his sayle is strucke : and then we shouldhave all to seeke , no Christ , no true faith , no evidence for Heaven ; when wee must come and give an account to God. What have you done with all your time ? will God say ? I must have a reckoning of it . And then commeth in , Imprimis , so much time in drinking , so much in revelling , so much in dressing my selfe every day . And then God shall say ; Were these the things I gave you time for ? Did I bestow time on you , for to bee spent about such things as these ? No , it was for Heaven . Beloved , how could we answer to these things ? It is good and profitable , seriously to consider of this betimes : say to thy selfe , I have not long to live , after a while I must goe hence , and be no more : I must give an account , and a reckoning unto God , of all that I have done , whether it bee good or evill . But this is not the principall point I have to speake of , therefore I passe it briefly . I come to the Exhortation it selfe . It remaineth that both they that have wives , bee as though they had none ; and they that weepe , as if they wept not ; and they that rejoyce , as though they rejoyced not ; and they that buy , as though they possessed not ; and they that use the world , as not abusing it , &c. In a word : I take the summe of the Exhortation to be , as if the Apostle S. Paul had said thus ; Brethren ; you are ready to cast anchor : trouble not your selves : bee stedfast ; gird up the loynes of your mindes : let your care bee greatest for heaven : as for these things that are here below , if you have wives , bee as if you had none ; thinke , assoone as you are ashoare , you shall have none : if you bee sicke , or under any crosse , or affliction , bee as though you wept not : suppose you bee as a fellow that is faine to plie the pumpe all the day , assoone as hee is ashoare , hee is free : if you rejoyce , if you be in prosperity , if you be as the Master of the Ship that hath great preferment , bee as if you rejoyced not : Why ? you are almost come ashoare ; therefore bee , as if not , in all these . I will briefly open the meaning of all these particulars , and then put all into one point of instruction , and so come further to applie it unto you , as God shall enable me . What therefore is the meaning ? first , Let them that have wives , bee as though they had none . To that I answer ; A man that hath a Wife , hath two things that another hath not , that hath no wife . The first is , He hath a great deale of joy and comfort : he hath a second selfe , a loving yoak-fellow ; one in whose Bosome hee can poure his heart at any time : one that he can make partaker of all his contentments : one that is willing to helpe him to carry all his crosses : so in a Wife ( supposing her to be a good Wife ) hee hath that comfort that another knowes not of . Secondly , he that hath a Wife , hath a great many cares that another hath not : hee hath a great deale of feare lest hee should leave her in distresse : a great deale of care how shee , and the children that are begotten by him of her , should be provided for , when he is gone : so that as Saint Paul saith , hee cannot but care for the things of the world , how he may give content to his wife . These two things a man hath , that hath a Wife . Now , What is it to bee in this , as if hee had no wife ? That is this ; In all contentments that come by a wife to use them as if hee had none at all : that is , to be moderate , not to glu●… himselfe , and to thinke , now I am a happy man , I need no more , God hath given me such a yoake-fellow , and I have abundant joy in it . But to moderate his heart in this . And for the other thing , for care , and thought how to provide for her and her children : to goe on , as if he had no wife and children to provide for : to leave all to God : to goe on in his calling in obedience to God , and let God doe what hee will. And for matter of providing food and rayment , when hee is gone , let him even carry himselfe , as if all the world were gone , when hee is gone . This is to have a wife , as if hee had none : to be as moderate in the enjoying of the contentments that come by his wife : to be as moderate in cares required for a Wife , so moderate in them , as if he had no wife at all to joy in , or to take care for . For the second ; They that weepe , as if they wept not . That is , for matter of Affliction . One man commeth out , and he exceedingly glorieth in his happinesse that he hath a wife . Another complainet : no man is so full of crosses as I : every day one crosse after another : no man hath such children : such a husband : such an estate , so poore , so afflicted , so weake : ever groaning and complaining , Now , saith Saint Paul : bee as if not , in weeping . That is , let the thoughts of the neerenesse of the shoare make you so contented , as if there were no crosse at all lying upon you . For ( I still follow the Metaphor the Spirit of God useth ) hee that is the poorest man in the Ship , hee that doth nothing but dresse the sayles , and ( as I said before ) plie the pumpe , and it may be is beaten withall : yet in the middest of all these , he thinketh , I shall by and by cast Anchor , and though I worke hard , yet one houre more will make me free . So it should be with us , in all afflictions , as if not : that is , Thinke , Death will come and end all , I am sicke in body , I am crost in my good name , in my yoake-fellow : Well , Death will end all these , I have but a little while to ●…arry in this world , and short things must not be tedious . On the other side ; Hee that rejoyceth , as though hee rejoyced not . That is , in all the contentments of the world : in all the joy a man hath in the things below : as suppose a man have an estate here , and credit given him , or any thing that makes the world account a man happy , Remember , all these things will be gone assoone as I die : as ( still to use the comparison ) let it bee the Master of the Ship , he may thinke with himselfe : all these are under me , I can command them , and punish them if they disobey : yet assoone as I am out of the Ship , they are as good as my selfe . I am now neere the shoare , and shall bee soone out of the place I am in , let me therefore moderate my selfe . So let us in all worldly contentments be so moderate , as if wee should take our leaves of them , and they of us . And so for a man , to bee as though hee possest not . That is , for a man not to inlarge his heart , as the world is enlarged . But if I have now so many pounds , and therewith buy such a purchase , and such a purchase : let me live , and carry my selfe in my thoughts , as if I had nothing but food and rayment . And then lastly commeth in the maine of all the rest : They that use the world , as not abusing it . By world hee meanes , all the good things of the world , all that I named before , and all that you can else thinke of , Wife , and children , prosperity , and adversity , every thing on the right hand , and on the left , all commeth within the compasse of the World : use all these things so . But especially hee aymeth at worldly businesses , the things wee are exercised about : doe them as not abusing them , as not letting your hearts bee set too much upon them : but bee temperate and moderate in all , that we may ever be fit for that great service that God hath to imploy us in . Now , out of all these put together : the mayne Lesson that I would speake of , is this ; That the true servants of God , true beleevers : all the blessings and erosses they meet with in this world , they must have them , as if they had them not . This is the point I would open to you . That in wife , children , prosperity , crosses , thinke what you can , a beleever must bee in them , as if not : as if hee were not in that condition . To give you for the proofe of this any other Scripture then my Text , I suppose I need not : the Apostle Saint Paul ( you see ) layes it downe in so many words . Yet , for the better confirmation of the point , I will adde to that , two or three other plaine places . Only first , I would a little explaine to you , what it is for a man to use all these things , as if not . And I cannot for my life , better lay it open to you , then by such a comparison as this . Looke how worldly men use the things of heaven : so a heavenly man must use the things of the world . To instance in a few duties that I will but name . Suppose it be the duty of prayer . Bring me out a true beleever , and a worldling , let them both be put upon this duty of prayer . The true beleever , his heart , before he goes to prayer , is so full of care , that hee may pray aright : so full of feare , lest his heart should not carry it selfe as it should , when he is in the duty : his heart is so violently bent to it : it so strugleth and striveth , that hee may doe it , as may please God. When hee hath done , he hath much joy and comfort , if hee have carried it well : and much sorrow and griefe , if hee have carried it ill . Thus a religious heart carrieth it selfe in this duty . Now a worldly man doth the duty too : but how ? as if not : that is , hee hath none of this care before hee commeth to it : he hath none of this trouble when he is at it : he hath none of this perplexitie , when he hath done , if he have miscarried in it . If hee be able to come off , it is well enough , though it be performed in never so ill a manner : Why ? his mind is after other things , hee intends greater matters , as hee thinkes . The Minister hath taught him to pray , and he can say his prayers , and so hee doth the duty , but still , as if not . Oragaine , suppose a man whose heart is set upon Mammon , put this man to recreation ; hee may perhaps find time to play at Bowles , or Cards , or Tables with a friend : but how ? hee cares not whether hee winnes or loses : hee whiles away the time , but this is not the thing his heart is set upon , that giveth him contentment : but that which his mind is on , is his commodities , his trade , his merchandize , his businesse in the world . Iust thus ( beloved ) it must be with every true beleever in the using of all the things of this life , that is , without care , without feare , without perplexitie , without distraction , and if they come on , so : if they goe , so : he must be pleased if hee have them , and content if hee want them : and howsoever , his thoughts must bee carried higher and better . To thinke thus . I am the servant of God , I have a Calling here , I will follow it in obedience to God : I have a Wife , I will use her as a wife should be used : I have childred , I will have a care of their education . But I must not come to be distracted , about my calling , about my wife , and children , and servants , and good name , or any thing that is here below . I am here to day , it may please God , I may bee gone to morrow : my hearts desire must be , to be content , with this that God is my all-sufficient portion : if I bee in prosperity , to be , as if not : if in affliction , to carry my selfe so , that in the middest of sorrow and trouble , to bee as if God have freed me from all , remembring still that my portion is in another life . Thus you have seene both the lesson arising from the Text , and what that is , that in it is required of every true beleever . And this point I am now to prove , and still I must use the compellation of the Apostle , Brethren , for as for others I have little hope of . I will ( as I promised ) make it plaine out of the Scripture , That a true beleever , that would have comfort of it , that hee is a true beleever , must be , as if not in all the things of this world . There is one eminent place for this purpose , viz. 1. Iohn 4. 10. Saith the Apostle there , Love not the world , nor the things of the worid : if any man love the world , the love of the Father is not in him . Hence I argue thus ; Hee that must so use wife , children , credit , friends , good name , prosperitie , without loving of them , it is likely he useth them as if not : for love is the great wheele that setteth all the faculties aworke : Now the Spirit of God doth directly forbid all Christians to love the world , or the things of the world ( as they doe ) the Scripture absolutely injoyneth that we should not love them , that is , that our hearts must not be fixed on them . Another place you have likewise in Colloss . 3. 1. Set not your affections on things below . Now ( as I said before ) if any man doe any thing , that his affections are not upon , that he doth not love , and joy , and delight in , that hee doth not take care for , and the like , certainly that man useth it as if not : but so must every true beleever , use the things of the world so , as that he must not set his affections upon them . Other Scriptures I might give you to make good , this point , but I am somewhat afraid to bee straytned . Two or three arguments I will adde to make it plaine , Why every true beleever must be , as if not , in all these things . First , because all the things in this world ( which are contained in the Text ) they are all but emptie poore things to a beleever . To another man who makes them his God ( in his conceit ) they are full , but to a true beleever these things are well knowne to bee but emptie things . I need give you no better proofe to make this evident , then that which followeth in the Text : For the fashion of this world passeth away . The fashion of the world , What is that ? That is , a thing that is a shew without a substance . Nay , the word signifieth , such a fashion , as is in a Comedie , or stage-play , where all things are but for a while to please the eye : A man it may bee acts the part of a King , that is no better then a begger or a varlet : so all things in the world are no better then shadowes and empty , like a piece of a stage-play : and no marvell if beleevers that know this use them , as not . Secondly , another argument why Beleevers must in all these things use them as if not , is , because they are none of a beleevers , and being none of his , it is a meere folly for him , to set his heart upon them . How are they none of his , you will say ? First , for the truth of it , these things below , they belong to the men of this life : but the treasure and estate of a Beleever is laid up in another life ; hee is but as a stranger and pilgrim here below , and therefore they are none of his . And then likewise they are none of his , because he hath resigned them all up to God , in the day when he made the bargaine for Christ. For when we come to be Christs , wee must sell all to buy that Pearle , and in selling all , wee sell not only our corruptions and lusts , but wives and children , and pleasures , and credit , and all : wee have them not now to have and to hold , to doe what wee will with them : but now that wee have Christ , wee returne all to him , and have them as Coppy-hold , to bee tenants at will to that great Land-lord : wee have only a little time in them . And if it be so , that every beleever hath no more to doe in this world but thus : that he is meerely at the pleasure of God , and can properly call nothing his owne , but God and Christ , then certainly , hee must use all these things as if not . Conceive it thus . A Traveller , goeth a long journey , hee commeth at night to his Inne , when hee is there , hee is wondrous glad , of his table , of his bed , of his fire , of his meat and drinke , and every thing , and hee is wondrous welcome : but hee doth not so delight in them , as the host of the house , who is living there , and is right owner , and hath the whole estate : No , hee only resteth there for a night after his weary journey , but on the morrow , God be with you , then hee is gone . So , a worldly man , he may say here is my estate , here is my stocke , all that I have is layed up here . But a Beleever saith , I am now in my journey , I am here , no other , then a pilgrim , my home is in Heaven , and while I am passing through this pilgrimage ; If I have a piece of meat in my hunger , and a cup of drinke in my thirst , and clothes in my nakednesse , there is all that I care for . Thirdly , the last and the maine Argument to proue that every true beleever must bee , as if not , in all the things of this world is , because if he be any otherwise in them , hee will be so intangled , that hee shall not be fit for the service of God. And this third Argument will be of the greatest force to a true beleever . For the other two , you will say , if they be none of mine , why doe I meddle with them ? and if they be empty , why likewise doe I meddle with them ? But now thirdly , if I meddle with them , they will make me directly that I shall not bee a Christian , they will hinder me from the service of my God ; this will make a beleever of all things , to looke about him . The Apostle saith directly , that none that warreth intangleth himselfe : that is thus : Suppose a man have received presse-money to goe a souldier , will he be so madde as to lay out his money upon a Farme in the Countrey , when upon the command of his Captaine , upon paine of death , he must follow presently . Beloved , he that intangleth himselfe with the things of the world , and of the flesh , if his wife , his pleasures , his credit , or any thing have taken up his heart : or if sorrowes and afflictions drinke up his spirits , and eate up his very soule ; when God calls this man now to come to prayer , to come to the Church , to heare his Word , to fight against his lusts , or to doe any duty , alas ! his head , his heart , and all , are eaten up , with his Farme , with his oxen , with his wife , with his crosses and afflictions : so that he is altogether unfit for any service that God hath called him to . Therefore ( saith Saint Iohn ) he that intangleth himselfe with these things below , hee cannot possibly have the love of the Father dwelling in him . This shall suffice for the clearing of the point , I have spent the more time in it , because I would faine lay as good a foundation as I might , that the Application may take the deeper impression in your hearts . Wee that live in the Countrey , when we come up by occasion into the Citie , and here see all men so full of trouble , every man so toyled in his worke , so full of businesse , and so little time taken for any thing else , me thinkes that such a point as this to Brethren , to beleevers should be of speciall use . Now ( beloved ) this is the summe of that I have to say ; Bee in all these things , as if not . Shall wee all resolve , as obedient children to carry this point home , and examine in deed , and in truth , whether wee be in these things , as if not . But alas what shall I say ? I remember a story of one Thomas Lennot , a learned English man , who reading once in the fifth , sixth , and seventh Chapters of S. Mathews Gospel , how our Saviour Christ saith ; You have heard how it hath beene said of old , you must doe thus and thus , but I say unto you , you must love your enemies , pray for them that curse you , doe good to them that hate you , and persecute you ; and so hee goeth on in injoyning such strange duties to flesh and bloud . Hee breakes out ; Oh Iesus , either this is not thy Gospel , or wee are not Christians . Truly ( beloved ) I would to God a Minister might not have just cause to say so in this point , that when hee commeth , and reades this of the Apostle ; It remaines ( brethren ) that hee that hath a wife , bee as if hee had none ; hee that useth the world , as not abusing it : and hee that buyeth , as if hee possessed not , &c. And must it be thus , if wee meane to be Christians ? . I would to God ( I say ) a man might not breake out , and say ; Oh Paul , either thou art not the writer of this , or wee are no Christians . Wee talke and professe it in words , that we purpose to doe it : but if wee come to the deed , and the truth , it is cleane contrary , wee are not at all moderate in the use of these things . In matters of Heaven , and in things that concerne our everlasting welfare , where God would have us take the kingdome of heaven with violence : Where wee should cry out as the Horse-leach his daughter ; Give , give , and never say it is enough : Wee are even like children that goe to schoole , that care not how little they have for their money . In hearing , if the Sermon bee but halfe an houre , wee thinke it enough : and in prayer , and in conference , a little will serve the turne . Like the Jesuit , that when he thought he had a revelation , he cryed out , Satis Domine , Enough Lord ; I have revelation enough : So wee , in matters of religion , Enough Lord. But turne us to wives , to children , to clothes , to honours , to preferments , to riches , to ease , to pleasures , and the like ; there wee are as the barren wombe , that never saith it is enough . Brethren , is it not thus ? But me thinkes I should bring you some particular instances to convince you that it is thus : and I would to the Lord I could throughly convince you of it , that thus it is with you . But to instance a little . Suppose now , a man comes and meets with a Citizen in his businesse , and say to him ; How have you spent this day ? Truly ( he will say ) I am so full of businesse , that I have not time so much as to eat my meat . But I hope , you have beene at prayer in your family , have you not ? Alas ( will hee say ) I cannot get so much as a quarter of an houres time . Doe you call this as if not , brethren ? Come to another , that hath a wife : all his care is for her : oh my wife and children , if I should die , and leave them poore , what should I doe ? when I sleepe , I dreame of them ; when I awake in the morning , my thoughts are of them . Is this to be as if you had no wife and children ? Another , hee is ever a complaining and mourning , oh , I have such crosses , I am so full of afflictions ; I have lost such , and such friends ; and such , and such an estate : and though I goe to Church and heare , such and such comfortable doctrines , one after another , and all telling me , of the all-sufficiency of God , of the comforts and joyes of the Spirit , of the good things that are layed up in Heaven : yet like Rachel , they will never bee comforted for their brother , for their sister , for their children , &c. What shall we say to these things ? Doe you thinke the Lord speakes not as he meaneth ? or that the Apostle , when he saith here absolutely and determinatly , that thus and thus you must doe if you be Christians , if you be brethren ? Shall wee doe the contrary to all this , and yet thinke that all will bee well ? I know you may put it off ( many of you ) and alledge many things : wee have callings . and wee must follow our Callings : if God brings me in imployment , blame me not if I follow it : And I know not how to live , if I doe not doe thus and thus . But be not deceived , God is not mocked . In a word therefore , to put you on the tryall . If thou findest in the middest of thy trading , and merchandizing , or whatsoever calling thou art of , thy heart daily gathering towards heaven : that thou canst say , blessed be God for this , and other commodities , but Christ is my darling : this is good . And then , in these things , if thou hast a care to use them aright , as well as to get them , and to thanke God for them , and that thy project is , how thou shalt doe good with that thou hast , that thou art alwayes saying with thy selfe , Lord how shall I doe good with so much as I have got by such a bargaine . God forbid I should say against thee , though thou bee full of businesse from morning to evening . But alas , there are many good people and godly , that give hope that they serve God , yet if they goe home and examine themselves throughly , their owne consciences will tell them , that in the things of this world , they are not , as if not , but rather , that they have beene over-carefull , and too full of distractions in businesses . And so for matter of joy : if a man have a little pleasure , or preferment given him ; his heart is so up , that hee knowes not where he is , hee is so transported , that he hath cleane forgot himselfe . This cannot stand , this is not to be , as if not : and therefore I beseech you in the feare of God thinke of it . Now if a man would know , how hee should come to have his heart in a good temper , to bee in these things , as if not . In one word , let me tell you that rule of Saint Paul. In all things bee filled with the Spirit , and then thou wilt not take thought much for other things : if once you let your soules bee filled with the things of a better life : then wife , and children , and wealth , and pleasures , or any thing else , will not draw away your heart . Get a good hand-fast of Jesus Christ : worke out your salvation , that you may know that you are beleevers upon good grounds , and that you have the graces of the Spirit of God in you , in deed , and in truth , that you are new creatures . And then often thinke of the rare things that are provided for you in another life . What ; to have God to bee your Father , and Angels your keepers , to be children , to bee the companions of Angels . Weigh these things daily , and then you will be , as if not , in all these outward and worldly things . And untill thou dost this : and thinkest withall of that I have formerly said , that thou art ready to strike sayle , I will never beleeve that thou wilt bee , as if not . This is the second thing . A word or two of the Third , and so I have done . And that is the Spurre that the Apostle Saint Paul useth . And it is necessary hee should use such a spurre , for it is a very hard lesson . If you would be , as if you were not , consider this ; The fashion of the world passeth away . That is , it signifieth ( I touched it before ) such a fashion as is on a stage : All these things below , they are but as the Acting of a Comedie , as a Scaene , it may bee it is done in halfe an houre , and though it make a fine shew , yet in truth there is no substance in it . There is one , it is a fashion : besides , it passeth away . So then in this spurre , there are two things . I will but name the heads . First , That the things of this world ( all , that I named before ) are but a shew without a substance ; Even as a Scaene or Comedie , things that have a glorious glittering shew to the eye , but if you looke in deed and in truth upon them , there is no such matter . That is one thing that I note , that our life is but as the acting of a part in a Comedie : and so by consequence , in all these outward things , thy contentment in wife , or children , or credit , or pleasures , thou dost but act a glorious part , it may be thou hast a goodly outside , fine clothes , rich apparell , an outward representation of comfort , but looke thorow them , and there is no such matter . But the second thing which I rather would presse , is , that it is suddenly gone ; it passeth away , saith the Apostle . As a man hath but a little time to tarry in the world , so all the things hee enjoyeth in the world , are wondrous inconstant . That looke as it is in a Play , hee that now acts the part of a King , it may be next , he may act the part of a Begger : or as it is with some of your delicate fashions , that while you are speaking of them , the fashion is spoyled . Even so , the fashion of this world it will not continue . That is the summe of that I desire you to take notice of : that if you will not be perswaded by me , or by the Spirit of God in his unworthy minister , to use the things of this world moderately , and to carry your selves as you ought in crosses and afflictions : yet know this , that the fashion of these things will shortly be spoyled . And if they be all so unconstant , what a foole art thou to set thy heart upon them ? Wee may learne this wisedome from the foolery of our English Nation , esteemed now the idlest people of the world for changing their fashion . They will never make clothes twice of one fashion , but one gowne of this fashion , and another of that , and though he bee never so good a Taylour that makes it , yet hee must make no more of the same fashion , but the next Terme , they will cometo another . Learne , I say , this wisedome from that foolery : Now , the Lord giveth thee comfort in thy wife , set not thy heart too much upon her , the next Terme the fashion may change : Now , thou art rich , let not thy heart dote upon thy riches , it is but a fashion , a shew , it passeth away , to morrow thou maist bee a begger : to day a man , to morrow none . But if thou wouldest keepe the fashion , get the fashion of grace , get a right to heaven , an interest in God , and be content ( in Gods name ) to follow his fashion . If the fashion that God will have thee be in , be to be an humble dejected man , be content with that fashion : if anon he will have thee on the toppe of the wheele of prosperitie , thanke God for it , take heed of abusing the things thou enjoyest . Remember the things of this life are inconstant things ; as a flower , as a nosegay , that seemeth as a dainty fine thing , but while we are smelling at it , and praising it , it withereth away : so is it with all these things . I would I could tell how to speake home to your soules : and yet I know that little I have spoken , if it be entertained with faith , if you beleeve this to be the truth of God , not as the speech that a man makes to you , but as the speech of Saint Paul , an Apostle of Christ , that sets it downe by the direction of God , that it is thus : I say , if you lay downe this as a truth that comes from God , and seriously thinke with your selves ; I have but a little time to tarry here below , and when I am out of the world , I shall live for ever in heaven or in hell : while I doe enjoy the things of this world , God will have me to be , as if not , in them : and there is good reason why , they are shewes , and not substances : Grace and the favour of God is only that which is substantiall , whatsoever you looke upon that is under these , are but shewes : riches , and honours , and worldly contentments they are but shadowes , like one in a play , that is but a Peasant under the coat of a King , these have but only outsides , under them there is no such matter . This I say which I have spoken , being seriously considered , and faithfully received , may ( through the blessing of GOD , and your owne prayers to God to teach you this ) be a meanes to moderate you in the use of all those things that are here below . FINIS . SECVRITIE SVRPRIZED ; OR , THE DESTRVCTION OF THE CARELESSE . JOB 18. 10. The snare is laid for him in the ground , and a trappe for him in the way . HEB. 2. 3. How shall wee escape , if wee neglect so great salvation . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. SECVRITIE SVRPRIZED ; OR , THE DESTRVCTION OF THE CARELESSE . SERMON XII . 1 THESSAL . 5. 3. For when they shall say , peace , and safetie : then sudden destruction commeth upon them , as travaile upon a woman with child , and they shall not escape . IN the latter part of the Chapter going before , the blessed Apostle S. Paul , ( to the end that he might draw those to whom hee wrote , from immoderate sorrow for them that were departed this life : ) revealeth to them certaine comfortable truths , concerning the Resurrection from the dead , telling them that death it selfe is but as a sleepe , whence they shall be raised at the last day , by the voyce of the Archangell , &c. In the beginning of this Chapter , hee prevents an objection that some might make . For , having fallen upon the discourse of the Resurrection , hee well knew the curiositie of mans nature , that leaves those things that are most profitable , to enquire after such things that God hath hid , and therfore some men might say ; Since there shall be such a time , and such a change ; when will those times and seasons be ? When shall that great day of the Resurrection come , when all shall bee brought together ? Of the times and seasons brethren ( saith the Apostle ) yee have no need that I write unto you , verse 1. As if hee should say : this is no needfull , no necessarie thing for you to enquire into , or for mee to tell you : rather let us fall upon those things that are necessarie and usefull ; for neither you , nor I , can tell the particular time when that shall be : yet know this , that very suddenly such a time shall come , and that when the world least thinkes of it . The suddennesse hereof , he setteth downe by a twofold comparison . First , by the comming of a thiefe in the night : Your selves know perfectly , that the day of the Lord so commeth , as a theefe in the nigh●… , verse 2. Secondly , by the travaile that commeth upon a woman with child : When they shall say , peace , and safety , then sudden destruction commeth upon them , as travaile upon a woman with child , and they shall not escape . This latter , is that I have made choyce of at this time for my Text. A little for the explanation of the words ; When they shall say , peace , and safety . The Apostle intendeth no●… to condemne , either the speaking of peace to the children of peace : or their rejoycing in that peace they have . But that which he condemneth , is , that they cry peace to themselves , whom God denounceth warre against : Men that goe on in a course of sinning , and in securitie , and yet will perswade themselves , that all shall be well with them in the end ; these are the men upon whom Death shall come thus suddenly , and upon whom the Judgement day shall come thus unexpected . When they shall say , peace , and safety ; that is , when they are living in their sinnes , walking on in their rebellions against God , and shall yet be flattering themselves , that it shall bee well with them notwithstanding this , then shall Judgement come upon them , then sudden destruction commeth . By destruction here , he meaneth not , the destruction of the body or the soule , the destruction of their beeing . For the Soule even after the death of the body shall have a beeing : and the body also shall be restored againe to its beeing and parts , in the resurrection from the dead . It were happy for wicked and ungodly men , if there should be such a destruction of their beeing , as that they should cease to bee any more : for then this body , the members whereof have beene the servants of sinne , should not be tormented in Hell : and then this Soule of theirs , that hath set all the body on worke in the service of sinne , it should not be sensible of that anguish that shall cause gnashing of teeth . It were well ( I say ) for them if there should be such a destruction : it is that which if they might have their desire , they would wish above all things in the world . But it will not bee such a destruction , it shall bee worse with them . It shall only be the destruction of their joy , and comfort , of all their contentments , of all those things wherein they solaced , and flattered themselves upon earth : all these things shall bee destroyed . Their riches that fed their lusts shall be destroyed : and their company that incouraged them in sinne , shall bee destroyed : and all things wherein they have delighted themselves here upon earth shall be destroyed : the whole earth shall bee burnt with fire before them . And beside this , that same chearefulnesse of spirrit , and that free disposition , whereby they incouraged themselves in the wayes of their pride , or whatsoever else it was , that made them seeme some body on earth ; all this shall cease , and faile them , and forsake them . There shall be no mirth , no wisedome , no courage , no friends , no wealth , no houses , no apparell , nothing to pride and delight themselves in , there shall be an utter destruction of all these things . Then shall destruction come upon them . As paine upon a woman with child . This sheweth the manner , the kind of their destruction that shall come upon them . It shall be first , a sudden destruction : it shall not give them warning , either of the time or place : as it falleth out with a woman with child , her travell may come upon her , in the street , at the table , when shee is talking , &c. So shall destruction come suddenly upon them , they shall have no more warning then these generall warnings , that they have in the preaching of the Word . Secondly , it shall bee a painfull destruction , full of miserie and sorrow , as travaile on a woman with a child . And then thirdly ; It shall bee an inevitable destruction , such a destruction as they shall never avoide . All their wit , friends , power , strength , wealth , or whatsoever else they have , cannot put off the stroke of Judgement that shall come upon them : as all the devices a woman hath , cannot make her escape her travaile , when it commeth . So then the meaning of the words are , as if the Apostle should have said ; When wicked and ungodly men , in a course of sinne shall crie peace to themselves , and flatter themselves in their rebellious courses , then shall a sudden , a painfull , an inevitable destruction , of all their comfort of all their props , and hopes , and helpes , fall upon them . In the words , you have a twofold description . First of the state and condition of the men of the world , when Christ shall come to Iudgement . Hee shall find all the world at rest . As the Angell that stood among the myrtle trees , spake in the 1 Zachar. 11. Wee have walked to and fro through the earth : and behold all the earth sitteth still , and is at rest . Hee shall find all the men of the world in peace : every man applauding himselfe in some vaine conceit , in some hope and confidence or other . They shall cry peace . Secondly , here is the consequent that followeth upon the vaine flatterie of themselves : Then shall destruction come upon them . And that destruction is farther described and amplified by a comparison taken from a woman with childe , to declare the suddainnesse , the painfulnesse , the unavoidablenesse of it . Thus you have the opening of the words . Let us now come to the points of instruction that may be raised hence . First , here you may see , and he that runnes may read it , that They are most secure , that are in least safetie . A man is in the greatest danger , when he is in the greatest securitie . Then a mans Judgement is neerest , when he least thinkes of it , when he least feareth it . This is the very thing that the holy Ghost would have us to take notice of here : At that very time , not before that time , they shall crie peace : Nor after the time , when they had done it , and repented of it : But just at the very time , when they are in the middest of their sinnes , applauding of their owne estate , living under the power and guilt of sinne , then commeth destruction upon them , and they shall not escape . Thus farre the text . That we may make the point cleare , before wee come to prove it , give me leave , first briefly to tell you what wee meane by that securitie , which is upon men even in their chiefest dangers . Know therefore , that there is a twofold securitie ; A holy , spirituall A sinfull , carnall securitie . There is first , a holy and spirituall securitie ( and that even in this state whereinto wee are fallen ) which consisteth in a mans reconciliation with God , when hee is in termes of peace with him , having obtained remission of his sinnes , and his favour through Jesus Christ ; so that God is pleased with him in his Son , hath received him into the Covenant of grace , interested him into all the promises , and is become his God by a Covenant for ever . Now here a man may be secure , yea , and hee must bee so in a spirituall manner . Confidence upon the goodnesse of God in Christ , upon the promises of God in the Gospell , is that which is requisite in every Christian : it is that which God commandeth ; Feare not ( saith he in one place . ) And againe , Trust in the Lord. The Scripture is full in a calling for such securitie as this ; that men should lay aside all those carking , and distracting cares , when once they are in the Covenant of grace , that now they should mind nothing but duty , and not bee troubled about successe . For ( my brethren ) it is such a security as makes a man not to neglect duty ; but such , as freeth a man from those disquiets of soule about the event of things . This was that which David had , and rejoyced in ; I laid mee downe in rest and peace , for the Lord keepeth mee in safetie . This is that which the Lord commanded the people of Israel to doe ; Isa. 26. 20. Come my people , enter thou into thy chamber , and shut thy dores about thee , hide thy selfe , &c. Hee would have them secure themselves under his protection , and in his ordinances . This is such a securitie , as draweth men neerer to God , bringeth them to further acquaintance with God , keepeth them in a constant communion with God , causeth them to walke in Gods presence , &c. This is a good security . But then secondly , there is a sinfull carnall security ; that is , when a man yet living in a course of sinne , hee beareth up his spirit against all feare , either of judgements threatned , or judgements approaching upon him , under a vaine hope , of I know not what , mercy in God : and of I know not what , assurance from men , and upon worldly conceits and flatteries , either from others , or his owne heart . Here is now a sinfull carnall securitie , not warranted , but condemned in the word of God. This is the security , that is ever an ill prognosticator , and fore-runner of some heavy judgement , to fall upon that person in whom it is . This is the security that we have now in chase . First then , wee will make it appeare , that it is an infallible signe of God●…●…udgement upon a person , or a people , to cry peace to themselves , to be secure , and no way troubled at their estate , when God is at warre with them . You shall see this in instances and examples . See it in particular persons : and in States and Kingdomes , and you shall generally find it , that before the destroying judgement came upon them , they have beene given up to this securitie wee speake of , this crying of peace upon a false ground . See it in Agag ; 1 Sam. 15. 13. The bitternesse of death is past . But was it past ? Nay , at that very time , the bitternesse of death was upon him , for the very next thing that wee meet withall in the Storie is , that Agag was hewen in pieces before the Lord in Gilgall . Yee have Belshazzar in Dan. 5. wondrous secure , carrowsing , and quaf●…ing in the holy vessels that were taken out of the Temple of the house of God which was at Ierusalem , amongst his Princes and Nobles , his Wives and his Concubines , as if there would be no change of his estate , and translation of his Empire . But what ? was it so ? Nay , at that very time , the very same houre ( saith the text , verse 5. ) came forth fingers of a mans hand , and wrote upon the plaister of the wall of the Kings pallace , Mene , Mene , Tekell , Vpharsin . Thou art laid in the ballance , and art found too light , thy kingdome is divided , and given to the Medes and Persians : and immediatly , In that very night ( vers . 30. ) was Belshazzar king of the Caldeans slaine ; hee was tooke away from all his comfort and jollity . See t●…is in the Rich man , Luke 12. 19. Soule , soule ( saith he ) take thine ease , eate , drinke , and bee merry : and why so ? was it because his soule indeed was washed in the bloud of Christ ? Nothing lesse . But , take thine ease , thou hast goods laid up for many yeares , thou art well provided against a hard Winter , against a deare yeare , now take thine ease . Well , what of this ? had his soule any whit the more ease ? had he many yeares to enjoy that which hee had laid up for many yeares ? Nay , marke the answer of God ( verse 20. ) Thou foole , this night thy soule shall bee taken from thee ; then whose shall those things bee , that thou hast provided ? It is ordinary ( as Iob noteth of worldly men ) thus to flatter themselves : They spend their dayes in wealth , and in a moment got downe to the grave . They spend their daies in wealth : this is that they resolve upon while they live upon earth , they will bee merry , and enjoy their wealth , and worldly contentments to the height , and want nothing , but in a moment , while they are in the middest of these thoughts of raising a happinesse to themselves out of their worldly estate , in the middest of these thoughts they goe downe to the grave . So it is also in Nations and States . See it in two particulars in the 17. Luke . That of the old world ; That of Sodome and Gomorrah ; They were eating and drinking , and building , and pla●…ing , and marrying , and giving in marriage , till the flood came upon the one , and fire and brimstone upon the other , till sudden destruction came upon both , according to my Text. Yee shall have Jerusalem in the same case . Their Prophets are flattering them , and crying , peace , peace , as Ieremy tells them , Chap. 6. 14 , 15. They heale the hurt of the daughter of my people slightly , saying , peace , peace , when there is no peace . Were they ashamed when they had committed abomination ? Nay , they were not ashamed , neither could they blush : therefore they shall fall among men that fall , at the time that I visit them , they shall bee cast downe , saith the Lord. Marke ; The Prophets cry peace ; It had beene well done of the Prophets to cry peace to those Israelites , that in truth were at peace with God : but they cry peace to them , to whom there was no peace . What then ? Did the people reforme ? did this make those that before were rebellious against God , come in , and accept of the conditions of peace , and forsake their sinnes , and turne to God ? No such matter , nay though their sinnes were reproved by Ieremiah , and other faithfull Prophets , yet they were not ashamed , when they had committed abomination , and they could not blush ; they stood it out , they remained in their impenitency . Well ; what of this ? Therefore ( saith the Lord ) they shall fall amongst them that fall , in that day , at that time , they shall be destroyed , they shall bee cast downe , they shall cease to be a people ; at least , they shall cease to be men prevailing above other people . In the first of Zephaniah , vers . 12. yee have the Lord saying there , that he will visit Ierusalem with lights , and search it with candles . What to doe ? to find out the men that are frozen on their dregges , that are settled on their lees ; that say in their heart , the Lord will not doe good , neither will hee doe evill . Why will the Lord visit Ierusalem with lights , to find out these men ? Hee meeteth with the conceit , that such men as these have , they thinke ( as the Atheists in Iob ) that God is circled in the clouds , and seeth not the things below , or as those in this Prophesie of Zephanie , that said , The Lord sees not ; neither doth hee regard . Why doth he not so ? Because hee wants light . Well then ( saith the Lord ) I will bring candles to see with , and visit Ierusalem with lights : and whosoever hee spies out amongst all the sinners in Israel , hee will be sure to meet with those that say , The Lord sees not ; that are settled on their dregges , that secure themselves under false perswasions , they shall not escape his wrath ; Gods greatest quarrell is against those men that flatter themselves , as if God did not take notice of their sinnes , hee will surely punish those : it is for their sakes , why hee will bring candles to search Ierusalem with . It was so with Babylon , in Isa. 47. 8. 9. The Lord observeth her boasting ; I am ( saith shee ) a Queene , I sit as a Lady , I shall neither see losse of children , nor widowhood . Marke now what God saith , Heare now this , thou that art given to pleasures , and dwellest carelesly , both these shall come upon thee , losse of children , and widowhood ; all thy props , and all thy staies shall bee taken from thee , yea , and that in one day , in a moment , when thou least thinkest of it , suddenly thou shalt be husbandlesse , and childlesse . Nay , it is that which the Lord speakes of Romish Babylon in the 18 Revel . 7. Shee had heard of the pride and boasting of old Babylon , and shee would faine be like it : I sit as a Queene ( saith shee too ) and am no widow , and shall see no sorrow : shee stands upon her outward pompe and glory , as worldly-minded men doe ( specialally when they come to greatnesse and eminencie . ) Well , what will the Lord doe ? Therefore ( verse 8. ) shall her plagues come in one day , death , and mourning , and famine , and shee shall bee utterly burnt with fire , for strong is the Lord God who judgeth her . Thou saist I sit as a Lady , I shall see no change . Well saith the Lord , it shall be indeed a famous Church for something , even for such judgements as shall fall upon it , aboveall other places : there shall bee famine , and death , and burning : Yea , and it shall be done , when all outward meanes that should bring this to passe , seeme to faile , and when Babylon shall seeme to advance her selfe like a Queene above all other Churches , when there is nothing but strength , and might on her side , then shall God doe it , for strong is the Lord that judgeth her . Hee bringeth in this ( strong is the Lord ) to answer an objection . It shall bee done for the Church , even then when the advers partie thriveth most then when it may be seene to be Gods owne worke : then when 〈◊〉 〈◊〉 off from selfe-confidence : then when men have no●… 〈◊〉 〈◊〉 eyes on , but God , then will God doe this for his 〈◊〉 〈◊〉 saith plainly , that Babylon shall be burnt with fire , and at 〈◊〉 a time , when it appeares that it cannot be done , except hee put his strength to the worke . Thus yee see the securitie of a People or Nation , or Kingdome , it is an infallible signe of judgement falling upon it . And it must be so , and there is great reason for it . If we either consider the causes of security , whence it commeth : or the concommitants that accompany it ; or the fruits and events of it : it must be that great judgements must be fall men , and places , when they are under this carnall securitie . First looke to the causes . Whence is it that men , that are not at peace with God , yet flatter themselves that they shall doe well ? It proceedeth from that unbeliefe , and infidelity , that is in the hearts of men : therefore they flatter themselves , and pride themselves in things that will not hold them up in the end : I say infidelity is the cause that men are so secure . Did men beleeve the word of God , that every threatning that goeth out of the mouth of God , against any particular sinne , should certainly fall upon the head of the sinner , durst they goe on in a course of sinning against God ? Durst they adde drunkennesse to thirst ? one wickednesse to another ? No certainly . In that measure a man hath faith ; in that measure he feareth God and his judgements that hee hath threatned . See it in Noah , Heb. 11. By faith Noah being warned of God , moved with feare , prepared an Arke . Hee beleeved that God was faithfull , that had threatned a judgement upon the world : he beleeved the word of God , that commanded him to provide an Arke for the safetie of him and his house , and therefore hee feared the Deluge to come , and prepared an Arke . So likewise Iosiah , when he read the booke of the Law , and saw what was threatned against the sinnes of the people , his heart melted within him : and why ? because hee beleeved that this was the word of God , he beleeved that God would be as true as his Word , therefore his heart melted within him , at the sight of those sinnes , wherein the people had continued so long a time . Nay , it is made a description of a beleever in Isa. 61. That he is one that trembleth at Gods word . On the other side : what is the reason why infidelity doth presently bring judgements upon men ? The cause is apparant : infidelity it draweth men from God ; An unbeleeving heart departs from the living God. And when a man departs from Gods presence , God pursueth him with his judgements . All the judgements of God are upon that place ; where Gods presence in his grace is not . If I goe ( saith David ) to the uttermost parts of the earth , thou art there : if I goe into the deepe , thou art there . And how there ? Not only as an observer , but as a punisher ; that is , when men come to this point , to flie from God : Now , unbeleefe is a drawing of the soule from God to the creature , therefore it provokes God , for it sets up an Idoll in the heart of man , and Idolatrie exceedingly provokes God , and therefore he bringeth judgements upon it . Beside that , marke the threatning of the Word against this , Deut. 29. When a man heareth the words of this curse , and blesseth himselfe , and saith , I shall have peace , though I walke in the stubbornnesse of my owne heart , the Lord will not spare that man , but the anger of the Lord , and his jealousie shall smoake against him , and all the plagues that are written in this booke , shall be heaped on him . When is that ? when is the time that the wrath of God shall smoake ? At that very time and instant , when he flattereth himselfe with his vaine conceits , that he shall have peace though God threaten judgement , then at that very instant , the wrath of God shall fall upon such a man. In this manner did God deale with the Israelites , in Isa. 6. 9 , 10. Make the heart of this people fat , make their eares heavy : and why so ? that they may see , and not perceive ; that they may heare , and not understand ; lest they should be converted , and I should heale them . How long shall this be ? ( saith the Prophet ) till the Cities be wasted without inhabitant , and the houses without man , and the land be utterly desolate . When God giveth over a people to bee regardlesse in hearing the Word , that they heare and doe not hearken , they heare and doe not regard , they doe not conforme and reforme , according to the doctrine delivered , then God intendeth to sweepe them away by judgement , that they may be utterly left desolate , as the Text saith . You see then it must needs be a grievous fore-runner of a judgement upon a place , or Citie or people or nation , when they remaine impenitent in their sinnes , and yet crie peace . Againe secondly ; If you marke the concommitants , what accompanies this carnall securitie in the hearts of men , and it will appeare then , that it must of necessitie bring a judgement upon a a Land and place . What is that that accompanies it ? A disposition slighting of God himselfe . When a man , I say , heareth the Word , the judgements threatned : heareth the Law warning him to take heed of wrath : the Gospell alluring him to repent : and yet all moveth him not , but still hee flattereth himselfe : I say here is a disposition slighting God himselfe . God in all his Attributes is slighted . His power , his wisedome , his justice , his truth is slighted : yea , his mercy , and patience , and long-suffering , all are slighted , when a man in the course of sinne goeth on in carnall securitie . Especially amongst the rest , this is a slighting of Gods patience , and long-suffering , and forbearance of men . Wherfore do men harden themselves against exhortations to repentance , but because they presume upon the continuance of Gods long-suffering toward them ? Marke how the Lord takes notice of this , Rom. 2. 4. The forbearance , and long-snffering , the goodnesse , and mercy of God , should lead thee to repentance ; and therefore God hath for bore thee all this while , that he might bring thee to repentance . But what if hee doe not ? Thou after thy hardnesse , and impenitent heart , heapest up as a treasure to thy selfe , wrath against the day of wrath . What day is that ? The day of the revelation of the righteous judgement of God. As if hee should say ; Now you obscure Gods justice and righteousnesse from others , and from your selves : Well , God therefore will take a time to declare his righteous judgement , for that purpose God hath a day of wrath ; and thy daily going on in sinne , against the long-suffering , and patience of God , it doth but adde wrath to that day . Thus it is when God hath borne with a man his owne selfe . So it is likewise when God warneth a man by his patience toward others . What hardneth men in securitie ? Doe wee not see God hath beene mercifull to many sinners , why may he not be so to me too ? Hee gave them repentance after many sins committed , why may he not doe so to me ? Marke what Solomon saith , Eccles. 8. 11. Because sentence against an evill doer , or an evill worke , is not executed speedily , therefore the heart of the sonnes of men , is set in them to doe evill . This they purpose , they resolve upon , they venture up on : God hath beene thus and thus to others , patient and long-suffering , and why may hee not be so to them ? Well yet I know ( saith Solomon ) that it shall not goe well with them in the end , neither shall the wicked prolong his dayes ; Why ? because he feareth not before God. They are not awakened by the example of his judgements on others , they are not allured by his patience and long-suffering : it doth not make them to feare him : therefore it shall not goe well with them in the end . Thirdly , Looke to the end , what the consequence of this carnal securitie is ; what followes upon it . Where there is carnall securitie , there must of necessitie be an increase of sin , and consequently , a hastening of judgement : for the more sin hastneth to ripenesse , the more judgement hasteneth also upon the sinner . God hath set unto particular men a certaine stint , and it is not knowne to them , what that stint limited is . Gen. 15. 16. The iniquitie of the Amorites , is not yet full . They were a sinfull people at that time : but the neerer they came to that fulnesse , and stint , and limitation that God intended to be the immediate fore-runner of the judgement , the faster judgement hastned upon them . So for particular persons , there is a certaine stint limited ( Let every man looke to it . ) The adding of one sinne more , may be thy uttermost stint , that shall bring the last stroke of judgement , and destruction upon thee . Now ( I say ) this carnall securitie is that , that increaseth sinne upon a man. Wee know how the securitie of the Israelites increased their sinne upon them . And the securitie of Sodome , their pride , and idlenesse , increased the rest of their sinnes , and consequently hastned on their judgement . In Rom. 3. when there was no feare of God before their eyes ; when there was a neglect of that , there was abundance of wickednesse amongst them : and what followes ? then there was nothing but destruction , and calamitie in all their wayes . I could give you sundrie instances of this in the word of God. But I hasten . You see the reason . Let us now come to make some use of it , that we may not be prevented . Wee have told you , that it is true of States and Kingdomes , of particular persons , of every man , that when in a course of sinne , and impenitencie , they cry peace to themselves , then judgement and destruction is comming upon them . It serveth therefore to informe us , what to thinke of our selves , of the estate of this Land wherein wee live : of these times wherein we are fallen . What can we expect , when we consider to what a height of sinne wee are come ; how impenitent men are : how obstinate and hard-hearted , and stiff-necked against the voyce of God in the Gospell , and the meanes of Grace ; but destruction to come upon us ? If we looke upon the sinnes of men , wee may perceive even a generall ripenesse for judgement . When the sinnes of the Amorites were full , Judgement came upon them . How neere the sinnes of this Land are come to that fulnesse , wee know not , wee have cause to feare . Wee see in other Countreys the shaking of the sword upon us : it hath not yet awakened us to feare God. At home , wee have had the voyce of the Prophets , the Ministers crying unto us from day to day , to returne , lest destruction come upon us : it hath not brought us to returne from our sinnes . Wee have seene the mercies of God upon particular persons , and families : it hath not awakened men to walke conscionably in their places . Wee see no reformation , there is rather an increase of sinne . And what can we expect there wants ? but one sinne , and when that is come , sudden destruction commeth . What is that ? Securitie . And have wee not cause to bewaile the generall securitie that is amongst us ? May not the Angell of the Lord returne that answer , as hee did in the first of Zephany ; All the world is at rest ? Goe into the streets , the houses , the shops of men , every man is at rest : no man is troubled about his estate , nor affected with Gods displeasure , either against himselfe , or the Land wee live in . See , is not the Land as secure as they of Laish , or worse ? They were secure , because they did not heare of the danger ; of the purpose of the Danites against them : therefore their securitie was not altogether so culpable and blame-worthy . But I will tell you what securitie ours is : nay , the holy Ghost hath told us to our hands , Prov. 23. 34. That judgement there , that is threatned against a man that goeth on in sinne , seemes to bee a judgement executed upon us at this time : Thou shalt be as a man that lies downe in the middest of the sea , or as hee that lies upon the top of a must . They have striken mee , shalt thou say , and I was not sicke : they have beaten mee , and I felt it not , when I awake , I will seeke it yet againe . Our security , I say , is like that of a man in the middest of the sea , and yet asleepe : as a man upon the top of a mast , and yet asleepe . Nay , men not only in danger , but such as have the stroke upon them : They have striken mee , and I was not sicke ; they have wounded me , and I felt it not . Is it not thus with us , in these dead and secure times that wee live in ? And shall wee say that wee are not asleepe ? Hath not the Lord sent the destroying Angell amongst us , that hath smitten thousands in our streets ? and yet we have not felt it . Shall we say we are not in danger ? Wee are as a man that sleepeth on the top of a mast at Sea : Nay , as a man in the middest of the waves , in a dead sleep , like such as are drunke , and yet wee feele nothing . Truly we have little cause to be secure , we have little cause to flatter our selves with vaine conceits of peace , and continuance of prosperity , if wee looke well about us . Where is any man that takes occasion by what he heares abroad , or sees at home , to enter into the reformation of his owne house , of his owne heart ? It may be some men will say ; It is an unjust tax that you put upon us ; wee are not so secure as you speake of . You shall scarse come to any mans table , but they will bee talking of the judgements abroad . You shall scarse meet a man in the streets , but hee will leave other occasions , and tell you how ill it goes with the Churches beyond the Seas . You shall scarse meet with one in the field , but all the time is tooke up with discourse of the evils at home , or troubles abroad . And is this a signe of security ? Alas ( beloved ) this is to bee asleepe , in the middest of the waves . Every man is in the middest of danger , and yet is secure . How shall that appeare ? I will make it appeare , by demonstrations and signes , that may convince you before the Lord , that wee adde this to the rest of our sinnes , that in the middest of our sinnes and impenitency , we are secure : and therefore that destruction is comming upon us . What are the signes whereby wee may bee convinced of securitie ? I will give you a few , that by those you may see whether the Land , the Citie , your families , your selves , and all be not asleepe , and at rest this day . The first signe shall be this ; When men profit not by the judgements of God. Certainly it is an evident signe of a deepe ●…eepe in sinne , when neither the afflictions that are upon others , or upon our selves , doe any good upon us . Looke how God hath smitten others . Hath that awakned us ? You will say that it is a secure child that seeth his brother beaten , for the same fault before his eyes , and yet goeth on in it ; you will say that that is a secure malefactour , that seeth such a person executed before his face , and yet goeth on in the same fellony and theft . And must we not say that we are a secure generation , when we can see our brethren in other Countreys , how they have suffered , and yet goe on in the very same sinnes , that wee our selves thinke the hand of God is upon them for ? We can talke of their sinnes , of their unrighteousnesse , and injustice , wee can talke of their neglect of the Lords day , and other holy duties , and for these wee judge them smitten of God. How is it then that we are such our selves ? how is it , that wee goe on in unrighteousnesse , in prophaning the Lords day , in neglecting the house of God , and our owne families ? Have they found such sweetnesse in these sinnes , that wee walke on in the same ? Is it a pleasant and comfortable thing to be driven from Gods house , and from our owne houses ? to be a reproach to all the world ? If we thinke that the hand of God is upon them for these sinnes , how is it that wee are not awakened ? I remember Daniel in the fifth Chapter of his prophesie , taxeth Belshazzar for this : though thou knowest ( saith he ) 〈◊〉 the hand of God was upon thy father , for this and this , yet thou hast done the like , and hast not humbled thy heart . So may I say ; You have knowne what God hath done to your brethren in other countries , yet you doe still the same your selves , for the which they have beene punished . Is not this security ? Looke likewise upon our selves , and wee shall see a generall neglect of those judgements of God , that have beene upon our selves . How hath God smitten this Land ? this Citie especially with the Pestilence ? and may we not say , wee have beene smitten , and yet have not felt it ? is not this securitie , and a dead sleep ? God threatneth those in Ier. 31. 9. That escaped the pestilence , that they should fall by the sword , by the hand of Nebuchadnezar : Why so ? because they did not reforme , and amend by the pestilence . What cause have we then to feare , lest wee fall into the hands of the sword of some Nebuchadnezar or other , when the pestilence hath done no more good among us , when it hath not awakened , and reformed us ? Looke upon your selves , upon your houses , upon your dealings , your company , your conversations ; see if there be any reformation , since there was such a mortall calamitie , as drove you from the Citie , and frighted you from your owne houses , and from the house of God. Well : these are fearfull prefages , that when former Judgements prevaile not , worser are a comming . I have smittenthem ( saith God in the fourth of Amos ) with cleannesse of teeth , and yet they have not returned unto me : What then ? I have smitten them with blasting and mildew , and yet they have not returned unto mee : What then ? I have smitten them with the pestilence , after the manner of Egypt , and yet they have not returned unto mee : What then ? Therefore I will come against them ; and because I will doe this , prepare to meet thy God , Oh Israel . As if hee should say ; I have now stood out , and tried you , at one or two weapons , and found you obstinate and rebellious : I have stroke at you with the sword of Famine ; I have shot at you the Arrowes of pestilence ; I have smitten you with other judgements . You should now meet me : if not , I have more weapons yet ; I will come and bid the battell against you , and it shall appeare who is the stronger , you or I : And since you will stand out against me , notwithstanding the Judgements executed upon others , and afflictions upon your selves , see if you can stand out against my last stroke : you have escaped some lesser sicknesses upon your owne bodies ; you have escaped the Pestilence already ; but you shall find it a hard taske , when God biddeth battell , to escape his last stroke , if you will not now be reconciled , and come in , and seeke his face . This is the first demonstration , whereby it appeares , that we are sinfully secure , which is a fore-runner of Judgement , because we are not awakened by the judgements of God upon our selves and others . Secondly , another signe is this ; The contempt of Gods ordinances : the slighting of the Prophets . This is an evident demonstration that wee are under this carnall security I now speake of . Marke how the Lord describeth a people whom he meaneth to destroy , Zach. 7. 11 , 12. They refused to hearken , and pulled away the shoulder , and stopped their eares , that they should not heare : Yea , they made their hearts as an Adamant stone , lest they should heare the Law , and the words which the Lord of hosts hath sent in his spirit by the former Prophets : therefore came a great wrath from the Lord of hosts . A great wrath , what is that ? Therefore ( vers . 13. ) it is come to passe , that as Heecryed , and they would not heare , so they cryed , and I would not heare , saith the Lord of hosts . Well ( beloved ) little doe you know what time , and wayes God hath to make you cry , and roare in the anguish of your hearts , because of Judgements and afflictions , when you will not now heare God , that striveth with you , and cries unto you with the voyce of his Spirit in his Prophets from day to day . When men will not heare God speaking to them in his Word , it is alwayes a fore-runner of judgement . In the sixth of Amos , the Lord challengeth his people , and telleth them , that hee had used many meanes for their reclaiming , but nothing would doe them good : well now ( saith he ) heare the rod , and him that hath appointed it : As if hee should say : there is no more dealing with you with the Word , but I must come with the rod , with judgement . Is it not thus with us at this day ? May not the Lord say of us , as hee did of the people in Ieremies time ? You have forsaken my law which I set before you , and have not obeyed my voyce , neither walked therein , but have walked after the imaginations of your owne heart . And then what followes ? Therefore , thus saith the Lord of hosts , Behold , I will feed this people with wormewood , and give them water of gall to drinke , and I will send a sword after them , till I have consumed them . Doe not many cry out , as they in Ier. 23. 33. What is the burthen of the Lord ? Where is it that the Ministers have not beene threatning judgement , and telling you that God is comming out to bee avenged upon a sinfull nation ? have they not beene crying thus this seven , ten , twentie yeares ? Where is that burthen of the Lord ? Well , you shall find what it is , when the day of the Lord commeth , a day of blacknesse and terrour : it hasteneth : and this very security is an evident signe thereof : even as in the dayes of Noah that preacher of righteousnesse : and in the dayes of Lot , that vexed his soule with the uncleane conversation of the Sodomites ; they would not beleeve their words , but they seemed unto them , as if they mocked ; and then came the judgement of the Lord upon them . If this bee not the estate of this Land at this day , what meanes the complaints , the heavinesse of the spirits of the Prophets ? What meanes their teares and cries , and prayers , because of the obstinacie , and hard-heartednesse of people that will not be drawne from their sinnes by any meanes ? This is a second evidence or signe , when all this crying and calling will not awaken , that we are in a deepe sleepe of security . Thirdly , another evidence is , the vaine hopes of this Land. It is a signe of carnall security , and that we are all in a dead sleepe , when we have such idle dreames out of idle fancies , and vaine confidence that delude and deceive men . What doe men rest on , to secure , and perswade themselves of imunitie from wrath and impunitie ? Certainly this : that we have the ordinances of God amongst us . Oh the Temple of the Lord , the Temple of the Lord. Alas , had not the people of Israel the Arke ? and yet the Philistims tooke the Arke , and slew the sonns of Eli. Had they not the Temple ? and yet the Lord in Ier. 7. 11. Sendeth them to Shiloh . Goe yee now unto my place which was in Shiloh , where I set my name at the first , and see what I did to it , for the wickednesse of my people Israel . And now because you have done all these workes , saith the Lord , and I spake unto you rising early , and speaking , but you heard not ; and I called unto you , but you answered not . Therefore will I doe to this house , which is called by my name , wherein you trust , as I have done to Shiloh . Had not the Churches of Asia , the golden Candlesticke ? and yet are they not now tributary to the Turke ? The ordinances of God ( beloved ) are meanes to increase , and hasten a judgement , when we shut our eyes , and will not open them , but walke in darknesse . Oh but there was never so many Preachers , nor so many meanes : there seemes to be a new spring of the Gospell : there are abundance of men that come daily furnished for the Ministery , and are zealous and forward , and powerfull Prophets , and the like : and therefore it is a signe that much good is intended towards us , and that no judgement shall come . But doe we not reade that immediatly before the seventy years captivity , there were more Prophets then in many yeares before ? Why should we rest in such things as these ? But neverthelesse we have many good people that are full of prayers and teares , and they shall deliver the Island . It is true , there are many ( blessed be God ) and we have cause to wish that there were many more : and to say as Moses said to Ioshua , when he would have had him forbid Eldad and Medad , that prophesied in the Campe of the Israelites ; Would God that all the Lords people were Prophets , and that hee would put his Spirit upon them . So wee , of such godly men that walke with an upright heart : would God that there were many such . But yet are not these as Lillies among thornes ? a few amongst many men ? Are not these the objects of reproach , and contempt amongst an unrighteous generation ? Who are the men that are cryed downe most by the world , that are most opposed , and injured by all men ? Are not these they that support the land by their prayers , and hold up all by their standing in the gappe ? May wee not rather feare that God will avenge the quarrell of his servants upon an ungracious , and ungratetull people they live amongst ? What shall wee speake of other things ? Did not Bozrah in Ier. 49. 16. boast her selfe of her scituation , that shee dwelt in the clefts of a rocke ? Saith God ; though thou hidest thy selfe in the clefts of the rock , though thou shouldest make thy nest , as high as the Eagle , I will bring thee downe from thence . It is not talking that our Island is scituate in the Sea , and environed with walls : Judgement can leape over the Sea , as well as the pestilence hath done our walled Townes . It is a vaine thing , and yet if you hearken to the discourse of most men , you shall see that this is that that keepes them secure . Or it may be , as some in Isa. 48. 15. Wee ( say they ) have made a covenant with death , and with hell are wee at agreement , when the overflowing scourge shall passe thorow it , shall not come unto us . Well ( saith the Lord ) your covenant with death shall bee disanulled , and your agreement with hell shall not stand , when the overflowing scourge shall passe thorow , then you shall bee trodden downe by it : When judgement commeth , of all the people in the world it shall certainly meet with you . What meane these idle dreames , and vaine conceits , that when we goe on in an unreformed condition , and in a course of sinne and impenitency : yet because you have the Ministers , and the ordinances , and the people of God amongst us , because we are convenient for scituation , and such like things . These are vaine things , they will doe us no good at that time : and for the present , they shew our securitie , our horrible security . Fourthly , take another evidence , and that is , the abounding of the sinnes of the Land. Were it possible that at such a time as this , of shaking the Rod , the Sword over us , when judgements are upon the Nation , that there should be such abundance of iniquitie in all places , if men were not in a dead sleepe ? How doth drunkennesse stagger , and reele in every street ? How doth pride vaunt , and boast it selfe in every Church and assembly , though it be cryed downe never so much ? Alas ( beloved ) are these times to pride up our selves in vanitie ? Are these times to runne after the sensuall , and sinfull courses of an ungodly generation ? These are times wherein God calleth for fasting , and brokennesse of heart . Lay aside thy fine apparell ( saith God to the people ) that I may know what to doe unto thee . Wee should lay aside these things , that wee may shew our selves to be men awake , But men generally doe so abound in wickednesse and ungodlinesse , that we may rather conclude , as it is in the Revelation , that the time is now come too neere ; He that is filthy , let him be filthy still , that is , let him goe on to the end . It is evident and apparant , that sinne is increased since the sicknesse : it is apparant that our sins are agravated , though they are daily cryed downe . And now at this time , as if we would defie God to his face , and call upon him to hasten his judgements upon our Land , upon our Families , and persons , every one strives ( as it were ) who shall outdare him most , in our excesses , in impenitencie , in hardning our selves in a course of sinne . These things convince us of our security . There are many more that might be named , if the time would permit . But put these together , and they may shew us our wretchednesse . When we consider how little we have profited by Judgements : how little we have profited by the ordinances : how full of vaine confidence , and idle dreames : how notwithstanding all these wee abound still in wickednesse , and there is no reformation of our hearts and lives : what may wee not conclude against our selves ? If ever people were drowned in a drunken security , wee of all people under heaven are at this time . For of all people under heaven , we are in a manner the last : God hath spared us to the last . We have had warning by judgements inflicted upon others , for many yeares together . It hath come neerer to us by degrees : it began a farre off in Bohemia : and then in the Palatinate , and in Germanie . The Lord would have us see how he commeth to us by degrees , by steps , that at the last we may meet him by repentance . But where is the man that yet gets out of the bed of security , that commeth out of his sleepe to meet the Lord ? that comes with a broken heart to begge for forgivenesse of his sins past , and to beg for mercy for the time to come ? Well now , since it is so , that we are convinced by these signes that we are in a carnall and sinfull security : wee see then ( so many of us at least , that are children of the light , and of the day ) what cause we have to be awakened , and to doe that for others , which they will not doe for themselves : to bee more earnest in prayer , more frequent in humbling our soules , for our owne sinnes and theirs , that God may lay aside , and cast away his judgements and displeasure , that either are feared , or lie upon us . It is not a fearfull thing , that when the Lyon roareth , the beasts of the Forrests tremble ; Yet the God of heaven roareth against the world at this day , and the proud hearts of men , doe not tremble before him ? Shall the beasts of the Forrests bee afraid of the Lyon , more then the poore wormes of the earth , of the mighty God of heaven and earth ? But this is the horrible Atheisme and infidelity , that is in the hearts of men , that they beleeve not Gods power and justice , nor his threatnings . I beseech you let every man be exhorted , to stirre up his soule to this businesse , to awaken himselfe in his owne particular person . Consider that there are others that are awake , that may bring you sorrow enough : bee you awakened to prevent those miseries . Sathan is awake to tempt you . Bee sober and watchfull , saith Saint Peter , for your adversary the divill , goeth about seeking whom hee may devoure . Sathan is busie , and watching to make you his prey , watch you therefore , that you enter not into tentation . Your owne Corruptions are alwayes awake . The concupisence , and depraved disposition of the soule , it is awake still to further every evill motion ; to draw you aside by its tentations . Therefore ( saith the Apostle ) I beseech you abstaine , as pilgrims and strangers , from fleshly lusts , that warre against the soule . Doe as men in warre , when they know that they have a waking enemie against them , they will be sure to keepe their Watch. Beloved , you cannot but know that your corruptions are awake , you may perceive it in your sleepes and dreames : take heed that you bee not found in a spirituall sleepe , that corruption prevaile not over you . Besides these , the enemies of the Church are awake : Heretiques are awake every where to bring men from the faith , to pervert the faith of many : oh be awake to prevent those . Besides , others are awaken to ransack houses , to destroy Cities : oh be awake , that you may bee at peace with the Lord of Hosts , the God of Armies , that hath all power in his hand to keepe you safe . Againe secondly , consider the evill of this security you are in , of this disposition of heart , when you cry , peace , peace , to your selves in the middest of Gods displeasure . It is an evill disease : a spirituall lethargie . That disease we know in the body , it takes a man with sleepe , and so he dieth . Oh how many are in this spirituall lethargie , in this deepe sleepe of sinne at this day , the Lord awaken them . It is the more dangerous , because it is a senslesse disease : A disease that takes the senses from the soule : and diseases ( we know ) that take away the senses , are dangerous : for it is not only a signe , that nature is overcome by the disease ; but besides , it draweth men from seeking for cure . Thus it is with the spirituall lethargie ; it shewes not only that sinne hath prevailed in the heart , that it hath overcome grace , and thereupon you have yeelded unto it , to your pride , and covetousnesse , and vanity , as those that are subdued under a disease : but it hindreth you from seeking the meanes to escape out of it . Thou saist ( saith Christ to the Church of Laodicea , ) that thou art rich , and needest nothing ; and that was the reason shee sought not to Christ. It is our condition : we have knowledge enough , therefore we care not for the ordinances of God ; Wee have faith enough , and therefore wee care not for increasing it : though none of us say thus with our tongues , yet most of us beleeve thus with our hearts . As David saith of the ungodly man , the wickednesse of the wicked saith in my heart . So may I say , the neglecting of the ordinances , the carelesnesse of men in the use of the meanes of salvation , saith in my heart , that there is abundance of securitie , that they are in a spirituall lethargie that leadeth to death . As it is an evill disease , so it causeth much evill . It is that which driveth away the Spirit of God. It is the counsell of the Apostle , Grieve not the Spirit , quench not the Spirit : When wee neglect the motions of the Spirit , the Spirit withdraweth it selfe . Doth not your owne experience tell you this ? Consider a little , what motions you have had : how God by the checks of your consciences , sometime by secret incitements , as it were a spurre upon your hearts , hath moved you to dutie , and to leave your sinnes . How have these moved you ? you have had purposes it may be to performe these duties , to walke in the wayes of God , to please him in all things : the neglect of these purposes , hath driven away the Spirit , it may be God now leaveth you to finall hardnesse . Againe , it letteth in Sathan . When the uncleane spirit is driven out , hee goeth about seeking rest , and finding none , at last hee returneth from whence hee went , and findeth the house swept and garnished : and he entreth in , and bringeth seven spirits more , worse then himselfe . Alas ! how many men are there , that for a fitt , in some particulars have altered their course , and have thought to become new men : yet rushing upon former occasions , and temptations to sinne , they have growne secure and carelesse , and now Sathan hath gotten stronger hold of them , with seven spirits worse . Nay , this is that , that drives away Christ , and the comfortable influence of his Spirit in the heart . The Church in Cant. 5. was asleepe , was in a spirituall slumber : and Christ goeth away , Shee seekes him whom her soule loved , but shee could not find him . I speake now , to those that were awake , and are now asleepe : their hearts it may be are awake : but they walke not with that watchfulnesse , and humility of spirit before the Lord as they ought : therefore now they are heavy , and destitute of the comforts of the Spirit . Well , they may thanke themselves : Christ hath hid himselfe to teach them to be more watchfull . And , to conclude : This is the cause of positive Judgements . You know what came upon the old world , and upon Sodome and Gomorrah , for their securitie . And likewise of future Judgements , it is that which casteth men from heaven to hell . That servant that saith in his heart , my Master deferreth his comming , and therefore hee eates , and drinkes with the drunken : what is the issue of it ? Hee shall have his portion given him with hypocrites , where there is weeping , and wailing , and gnashing of teeth , Mat. 24. Here is enough ( I suppose ) to awaken you . Whensoever the heart of man is held downe with secure thoughts of Gods displeasure , and thinkes it is at peace with God , it is an evident signe that wrath is a comming . Nay ( beloved ) in that measure you are in carnall securitie ; in that measure you are under wrath : let that therefore be enough to awaken you : and say thus with your selves : It were better for me a great deale , to be among the number of those , that complaine , and are mourning Christians ; then to bee in the number of those that are full of jollity , and Joviality , that rejoyce and sport themselves , that put farre from them the evill day : I might then escape the wrath of God , as they doe . Who are they that escape wrath ? See in Ezekiel 9. Those that were awake when others slept , those that mourned , when others laughed , those that humbled themselves before God , when others hardned themselves : those were the men that were marked in the forehead by the Angel , and they escaped . And in the third of Malachie ; Those that feared the Lord , and thought upon his name ( in those evill times ) that spake oft one to another : there was a booke of remembrance of them , and they are Gods jewels ; he will be sure to keepe them safe . But how shall wee come to be awakened ? I should have told you some helpes for this : I will but touch upon a few in a word . First , I will propound sobrietie as a maine helpe . Would you be watchfull , and kept from spirituall slumber , take heed that you keepe your selves sober . I speake not of sobrietie , as it is opposed to drunkennesse , though that be one thing , Bee not filled with wine , wherein is excesse , but bee filled with the holy Ghost , Ephes. 5. As if he should say , you cannot be filled with the holy Ghost , and with excesse of Wine : persons that take liberty in excessive drinking , certainly they are destitute of the holy Ghost , and so of life and salvation . But I meane a further sobriety ; that is , as it is opposed to worldly-mindednesse . Take heed that you plunge not your selves too much in the world ; and worldly pleasures and cares : for these are against the rule of sobriety . Be sober in your diet , in your apparell , in your gaining , in your spending , in your mirth , in your company , in every thing : that is , moderate your selves , and your affections in these things . A man may soone grow to such a drunkennesse , by excesse in worldly affections , that he may bee in a dead sleepe , neglecting Gods judgements , and his owne estate , as wee see men that plunge themselves in worldly businesse are . It takes away the thoughts of those things that concerne our spirituall good . I say not that you should leave off the businesse of the world : for every man must continue in the calling that God hath set him . But I say , moderate your affections to the things of the world : Doe worldly businesses with heavenly mindes , in obedience to God : Doe them with waking hearts ; to repent for the sinnes of your callings , to avoide the sinnes of your callings . And that that I say of labouring in your callings , I say of pleasures , and of every thing else ; we should be watchfull and sober : as S. Peter saith , Bee sober and watch . Secondly , if you would be free from security , which is a forerunner of judgement ; be sure to keepe your selves in exercise . A man that would keepe himselfe awake , will busie himselfe in some exercise , and imployment or other . What exercise should a Christian use ? The exercise of grace , and of the duties of obedience . Be sure to keepe your selves in the exercise of all the advantages that God giveth you in your lives , to imploy your graces in . In difficulties and straites , exercise your faith . In provocations to anger and discontent , exercise meeknesse . In crosses and troubles , and afflictions , exercise patience . In the miseries and wants of others , whether spirituall or corporall , exercise mercy . And what I say concerning grace , I say concerning duty . Keepe your selves in the exercise of prayer , and reading , and meditation , and conference , some one thing or other , some holy employment or other , that may keepe the soule waking . For I tell you , you shall find , that whensoever you let fall spirituall exercise , you will at that very instant fall into carnall securitie in some kind or other . Thirdly , would you keepe your selves from this dead sleepe of carnall security , then keepe your spirits in feare . Sorrow and griefe makes a man heavy ; but feare keepes a man waking , when Iacob feared Esau , he kept a watch that night . Sampson feared the Philistims , and it wakened him out of his sleepe . Feare makes a man watchfull . You may perceive it in your owne experience . In that measure that the feare of God prevaileth , securitie is expelled . Keepe feare therefore . Blessed is the man that feareth alwayes , but he that hardneth his heart falleth into evill . Marke how he opposeth the hardning of a mans selfe in carnall securitie , to the feare of God. Keepe your heart in a constant feare . Reason thus ; Alas ! shall I doe this thing , and sinne against God ? Will not God be offended and displeased ? Shall I goe on in this vanity ? Would I have the judgement of God find me in this company ? would I have it seise upon mee in this imployment , in this businesse , in this action ? Feare lest God should strike thee in such an act , lest Death should seize upon thee in such a place , and let that make thee keepe a constant watch against the snares that are in those places . Fourthly , keepe good company . Company you know is a good meanes to keepe men awake . Two are better then one , and woe to him that is alone , saith Solomon . I say good company : for there are a company that will infect you . Keepe not company with a froward person , lest thou learne his frowardnesse . So , keepe not company with drunken , and swearing persons , these are the Divels instruments , to keepe a man in carnall security . No , keepe company with those that have a charge given them , to exhort one another daily , and to consider one another , to provoke to love , and good workes . Keepe company with the Saints , and make use of all opportunities to provoke others , and to be provoked by others . That is the fourth helpe . Fifthly , would you bee kept from this sinfull security : then keepe God alwayes in your sight . It is a good way for a man that would keepe himselfe awake , to fix his eye upon some object . Fix your eye upon this maine object , God. Whether shall I depart from thy presence , saith David , This is that the Lord would have his people to consider , to keepe them from sinne , in Ier. 23. 23. Am I a God at hand ( saith the Lord ) and not a God a farre off ? Doe not I fill heaven and earth , saith the Lord ? Can a man hide himselfe from God in any secret place ? Thinke in thy chamber , in thy parlour , in thy shop , in thy house , in thy friends house , in the street , in the Church , in every place wheresoever thou art , that there God is also . If a man had but alwayes some one before him as a witnesse , he would not venture upon many things , that hee now doth . If a malefactour should see the Judge before him : if the child had alwayes his fathers eye upon him : or the servant had alwayes his Master sitting about him , and above him ( though there are many that are unjust servants ) yet neverthelesse hee would serve him , at least with eye-service . Now set your selves in the eye of God , that sees you in the darke : heares you in your most secret whisperings : knowes every action of your life , and every circumstance of those Actions . This will be a meanes to keepe thee from security . I will adde but one more , which is the sixth . Consider thy latter end : The night is now comming upon us . If it were told any of us , that this night thou shalt die , as it was told the rich man in Luke 12. Thou foole , this night shall they take away thy soule : I thinke there is none that heareth me this day , but hee would certainly keepe waking this night . But it is not bodily waking we plead for : but spirituall waking , a waking from sinne , a waking to repentance : And we tell you that Death is now at the dore , ready to seize upon you . Wee speake not only to you that are aged , that are at the brinke of the grave : but we speake also to you that are young : Death may seize upon you , and strike you this night : be awakened now to repentance . I remember what God said to the Church of Sardis ; Bee watchfull , and strengthen the things that remaine . That Church was asleepe , as many of us are at this day . God commeth to awaken you now , as he did them , that that little goodnesse you have left , may bee renewed and confirmed . You that are quite out of the way of grace , and goe on in a course of sinne : fit now downe , and humble your soules : get into a secret corner , wherein you may confesse those many provocations whereby you have provoked God all your dayes : and resolve to amend , if the Lord spare you . Begin now , delay it no longer , it may be the last night , the everlasting night to you : take this warning now therefore ; be awakened to repentance . This is that the Scripture calleth upon so much , Eccles. 11. Rejoyce O young man , in the dayes of thy youth , and let thy heart cheare thee in thy youth , and walke in the wayes of thine heart , and in the sight of thine eyes : but know thou , that for all this , thou shalt come to Iudgement . As if he should say : You that are in the middest of your delights , that solace your selves in the middest of the abundance of the earth , which you enjoy , that sport your selves in the pleasures of this world , know that there will come a Judgement day , see therefore now what will best answer God then . Since the end of all things is at hand ( saith the Apostle ) let us bee sober , and watch . Wee know not how neere the end of the world is , wee know indeed it shall not bee yet , because Antichrist must bee destroyed , and the Jewes called before that day come : but neverthelesse , certainly thy end is neere , thy day , thy particular death ( and that is the time of thy particular judgement ) may be sudden : It is appointed for all men once to die , and after that commeth the judgement ; That is the particular Judgement that commeth upon Death : so I say , this may be the night of thy death , and the morning , may be the day of thy particular doome . Iudge your selves now , that you may not bee judged of the Lord : It was the use that the Apostle made even to good men : For this cause ( saith he ) many are sicke , and weake , and many sleepe ; that is , they are dead : what then ? If wee would judge our selves , wee should not bee judged of the Lord. So say I to you , judge your selves : now bring your selves as prisoners before the Barre : arraigne your selves as malefactours before the Judge : bring out the particular bills of inditement against your selves , whereby you have provoked God : yet there is mercie , the day of grace , and opportunity of repentance , and turning unto God , yet lasteth ; therefore doe it now . I might adde many other helpes to this purpose , but these shall suffice at this present . Wee have an example before our eyes , enough to warne us of this . Here is an example of Death , which should teach us now to awaken our selves , and not to liue securely , as men that dreame of a long life , for many yeares . Here is a young man dead : tooke away in the prime of his time , in the beginning of his dayes : his sicknesse though it held him not long , yet it was somewhat violent . How know you what a short time you have , though you are now young : or if you live longer , what sicknesse you may have : it may be you may be deprived of your reason and senses : therefore now , while health , and reason , and sense , while these Warning Sermons are afforded , take time , and make use of time , lest your securitie make good this Text upon you . When they shall say Peace , Peace , then sudden destruction commeth upon them , as travaile upon a woman with child , and they shall not escape . FINIS . A CHRISTIANS VICTORIE ; OR , CONQVEST OVER DEATHS ENMITIE . ROM . 8. 37. Wee are more then conquerours through him that loved us . HOSEA 13. 14. I will ransome them from the power of the Grave : I will redeeme them from death : O Death , I will bee thy plagues ; O Grave , I will bee thy destruction . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. A CHRISTIANS VICTORIE ; OR , CONQVEST OVER DEATHS ENMITIE . SERMON XIII . 1 COR. 15. 26. The last enemie that shall be destroyed , is Death . IT could bee no Paradox to declare , that every man hath more enemies in the world then friends , both wicked and godly . There is no question of it . But it is true also , that so long as a mans wayes please God , hee can make his enemies his friends . Of all the enemies men have , the spirituall are the worst , for they are common continuall enemies . Common enemies I call them , because they are every mans enemies . Others though they bee enemies to some , they are friends to others , these to all . Continuall , because their warre is never at an end . Other enemies we may have truce with now and then , pauses , and breathing times , leasure given us , when we have done one skirmish to make ready for another : from these there is no intermission nor rest , not for a moment : wheresoever , or whatsoever we are about , it may be said to us , as Dalilah said to Sampson , Up Sampson , thy enemies are upon thee . The three principall of these ( yeeknow ) are commonly reckoned up to be . The Divell , the World , and the Flesh. But the Apostle telleth us of a fourth , which hee calleth our Last enemie , the enemie which shall last of all assault us , the other will leave assaulting us , when we are in this world ; this , when we are leaving the world , mustereth up his forces against us : sometimes holding us long play , as the house of David did the house of Saul , till our strength be wasted and spent , sometimes dispatching us with a sudden stroke , as Absolom did Amnon , when our hearts are merry within us . This enemie , Death , the very sound of his name , is like the name of Honiades to the Turkes , dreadfull to some : the very dreame of it dreadfull , as Nebuchadnezars dreame was to him , it troubled him , and the image of it , made him tremble and quake . But though the hearing of an enemie may cause disturbance ; yet withall to heare that this enemie is overcome and destroyed , the newes of that may cheare us . Behold , this is the newes that the Text bringeth . It telleth us of an enemie indeed , but it telleth us withall of the destruction of this enemie . Death is the common enemie of man-kind ; It is our last enemie , we may thinke it none of the least , because it is the last : yet here is the destruction of it , Oh thou enemie , thy destruction shall come to a perpetuall end . It is already destroying , and as it is the last , so at the last it shall be destroyed . Those are the two points that I am to treat of ; of an Enemie , and of the destruction of this Enemie . The Enemie is Death , and the Last Enemie ( as the Text calleth it ) the last that shall assault us . In that yee may note two things ; Its Qualitie , and Its Ranke . First its nature and qualitie , An Enemie . Secondly , its order and ranke , in what ranke it is Fyled , not in the Fore-front of the battell , but it commeth behind in the Reare , it commeth in the end of the Armie ( when all other enemies have given over ) and setteth upon us at the last . Secondly , here is the destruction of the enemie , that is the Milke and honey of the Text. Death though it bee an Enemie , though it be a killing enemie , it shall not bee a conquering enemie . Hee that subdueth all our Enemies for us , will in time subdue them to us . And who he is , the Apostle telleth you in the verse before the Text , Christ our Lord , Hee shall reigne till hee hath put downe all his enemies under his feet : And as all His , so all ours too ; both those that are Enemies to him , and to his death . Among the rest , he will destroy that also ; As it is the last , with which we shall be assaulted , so it is the last that shall be destroyed . There are three points of observation wee have here lying before us . First , that Death is an Enemie . Secondly , that Death is our last Enemie . Thirdly , that as Death assaulteth us last , so at last it shall bee destroyed . I begin with the first of these , That Death is an Enemie . And an Enemie indeed it is ; one of the Divels regiment . The Divell he is the Generall of the Armie : when hee brought sinne into the world , he brought Death into the world . Sinne drawes Death after it , as the Needle drawes the thread . First I will shew yee what kind of Enemie it is . Secondly , wherein it appeareth to be an Enemie . First , what kind of Enemie Death is ; A common secret spirituall continuall Enemie . First a Common Enemie ; Common to all mankind . The charge it hath , is not like that upon the Aramites , fight neither with small nor great , save onely with the King of Israel . Great and small , King and Keisar , all are markes that this aimeth at : one killing weapon or other it hath for them all ; like Ishmael , The hand of him is against every man. The young and the old , the strong , and rich , and noble , and wise , and holy , none can scape , none can keepe out of Deaths reach . What man is hee that liveth , and shall not see death ? Yee will object to me peradventure . Those that shall live at the comming of our Lord , at the end of the world , shall not see Death . I had thought ( I confesse ) to have stood a little upon this points discussion , but I must not . I have many things to say . In a word therefore ; First , these are but a few , and a few make not a generall . Secondly , though these die not the ordinary naturall death , but as Elijah and Enoch , shall bee translated up to heaven ; yet in their translation and assumption , they shall suffer a mutation and change which shall be in stead of Death . Their change is a kind of Death to them , as our death is a kind of change to us . Therefore wee may account it a common Enemie to man-kind , for as the Scripture saith , It is the way of all the earth . And the Grave it is the house appointed for all living . It is a common Enemie , and it is the more dangerous for that . Secondly , it is A secret Enemie ; And it is the more dangerous for that . Secret Traytours are worse then open enemies : these may be prepared against , because we know them : those may surprize us unawares , because wee see them not , nor suspect them . Poore Uriah carrieth Death in his bosome : so wee carry death about us , though like a Moth it lie and fret in the garment , and we see not when it eateth , nor can certainly determine the time when it will grate asunder the thread of our life . What man living can divine when , and how , and where Death will seize upon him ? it is not for any to determine such a thing , it lieth so secret , hee cannot find it out . What a sort of diseases wee are subject to , you may imagine how many . Nay , yee cannot imagine how many , when the very eye ( as some Occolists observe ) hath above sixtie diseases . What a many casualties there are every moment , when as oft as wee step over the threshold , wee cannot tell whether ever wee shall come home againe . The fire saith , Death is in me ; and the Water saith , Death is in mee ; the earth we tread on hath Death in it ; the Ayre we breath in , that which wee continually take in , and put out at our nosethrils hath death in it : Death dwelleth with us in our houses ; it walketh with us in the streets ; It lieth downe with us in our beds ; It is wrapped about us in our clothes that sticke to us . Benhadad is slaine in his Bed. Amnon at his Table . Zachariah in the Temple . Ioab at the Altar . The disobedient Prophet is torne with a Lyon. The unbeleeving Prince is trod to Death in the croude . Abimelech slaine with a Mill-stone ; and Pyrrhus with the fall of a Tyle . Adrian is choaked with a flie . Victor is poisoned with Wine . And one of the Emperours with the bread he recived in the Sacrament . Thus Death waiteth every where , and yet wee spie it not . It is a secret Enemie , and therefore the more dangerous . Thirdly , it is a spirituall Enemie . And it is the more dangerous for that . Spirituall I call it ; First , because it is invisible , for the spirits are invisible , they cannot be seene ; Such an enemie is Death , though we must all feele it , yet wee cannot see it : were it any way discernable , we might thinke of some way how wee might shift and shun it : but it is beyond the kenne of our eyes : we are no more able to see that then the Ayre : being therefore out of sight , it is out of our reach , we know not how to grapple with it ; we know not with what weapons to encounter it . And a Spirituall Enemie I call it , because though it seize on the body , it strikes at the soule : By Gods decree the death of the soule is a concommitant of the death of the Body , and were it not by Gods mercy reverst , they would still come like lightning and thunder , and strike both together . Againe , it is a spirituall enemie , because it fighteth against us in the strength of sinne . It commeth armed with a Sting , the sting of death is sinne . Some make question whether if Adam had never sinned , he should ever have died . But me-thinkes the Apostle Saint Paul putteth it out of qustion ; By one mans disobedience sinne came into the world , and by sinne death . All those Death 's that S. Austin reckoneth up : First when the soule is deprived of God , separated from him . Secondly , when the body is separated from the soule . Thirdly , when the Soule is separated from the body , and from God , and suffereth torments for a time . Lastly , when the soule is separated from God , and rejoyned to the body , to suffer torments eternally . All these are the recompence , and reward of sinne . Therefore Death comming , and being an Enemie thus armed , ( whatsoever kind of death it be ) we may well say it is a spirituall enemie , and the more spirituall , the more dangerous . Fourthly and lastly , it is a continuall Enemie . And it is the more dangerous for that . It laies hold of us in the wombe , and never leaves us , till it hath brought us to the Grave . Beloved , wee doe not only die when we die , but all the time we live , assoone as wee begin to live , we begin to die . As Seneca saith , Every day wee die , because every day some part of our life is gone . As a Candle , it is no sooner lighted , but presently it begins to waste : as an houre-glasse , it is no sooner turned , but presently the sand begins to runne out . So our life , it is no sooner breathed , but presently it begins to vapour out . As the Sea , what it gaineth in one place , it loseth in another ; so our life , what we gaine one way , wee lose it in another : looke what is added to it , so much is tooke from it ; the longer a man liveth , the lesse he hath to live . Death doth by us , as Iacob did by Esau , catcheth us in the wombe , and never leaveth us . So wee see it is a Common , a Secret , a Spirituall , a Continuall Enemie . Next we are to consider ; How , and wherein Death sheweth it selfe an Enemie . What Death deserveth at our hands , to bee thus accounted and feared . Fearfull and terrible it is , that is certaine ; So Aristotle , It is the most terrible of all terribles . Bildad in Iob , calleth it the King of terrours . What doth Death bring with it to make it fearfull ? I answer , Death hath sundrie concomitants , and companions that attend it , that make it a formidable Enemie . First , the Harbingers that come along with it ; Sicknesses , and diseases , infirmities , old age , and difficulties . These are all fearfull to nature , and through feare of these , Death keepeth men all their life in bondage . They make our lives , as it were a life , rather like a life , then a life indeed . So that howsoever the Apostle said in another place , as it were dying , and Behold wee live . There Death hath the tanquam , and life the Ecce : yet here we may say , as it were living , and behold wee die : here life hath the tanquam , and Death the Ecce . Life is but as it were a life , it is but the shadow of a life that man walketh in : Man walketh in a vaine shadow , and disquieteth himselfe in vaine . It is true , it lighteth not on all alike , some it commeth on as a Lyon , and breaking their bones from morning to evening , it makes an end of them : to others it is as a Moth in the garment , secretly in their lives , by degrees , insensibly , pining and consuming them . Howsoever , what Harbinger soever it bringeth , it visiteth us with many touches , and twitches , before it come : falling pell-mell , thicke and three-fold on us , when they come . In respect of these , it may be said to be an Enemie . Secondly , the dissolution that Death bringeth . For it dissolveth the frame of nature ; It divorceth , and separateth the soule from the Bodie , those two companions , that have lived so lovingly together , and perhaps have lived a long time together . This is another thing that makes Death looke like an Enemie . Friends and companions that have lived long together are loth to part : wee see in experience , old folke commonly are more loth to part , when they are old , then when they are young . Now there is none neerer then the soule and bodie : there is none have lived so long , or so loving : it must needs be tedious for these to part , and be an affliction and vexation , when neither the body can longer retaine the fleeting soule , or the soule longer sustaine the drouping body . Therefore in respect of this also , Death being the cause of this , no marvell though nature reluctate , and we looke upon it , as on the face of an Enemie . Thirdly , the horrour of the Grave : The men of Darknesse , as Iob calleth it : the place of oblivion ; the pit of stinch and rottennesse ; this is another thing that nature shrinketh and relucts at . For there we must burie out of our sight , that that once was the delight of our eyes , as Ezekiel said by his wife . And though it were never so lovely before , yet it quickly becommeth loathsome . Our Beds must be made in darknesse , where corruption and wormes , must be the Mattresse and Coverled , to lie under us , and spread over us ; Thou shalt say to Corruption , thou art my father , and to the worme , thou art my mother , and my sister . That bodie of thine , that God in the wombe so wonderfully made , that thou all thy life-time ( peradventure ) hast delicately cherished , lapped in Silke , in Furre , pampered with sweet wines , Death as a proud Tyrant will set his foot upon it , and throw thee downe to the horrid dungeon , where thy flesh shall putrifie , and thy bones rot , and the beauty of it ( though sometime it were as the Rose and the Lilly of the field ) shall soone become as loathsome as the dung in the streets . This is another thing that makes the face of Death dreadful and terrible , when we thinke of such privations , and annihilations as these , tha●… wee shall come from a beeing to no beeing . These cannot but make Death looke with the face of an Enemie . Fourthly , The losse and deprivation of all worldly contentments , and worldly imployments : that is another thing that makes Death terrible and fearfull to us . Looke whatsoever contentment wee tooke in any thing here , we must bid it farewell then . Farewell to all , to profits and pleasures , and honours , we shall carrie none of them away with us ; None of our pompe and glory shall descend after us , as the Psalmist saith . Farewell to all the gold and silver we have gathered together , to all the goodly lands wee have purchased , to all the stately houses we have built , to all the pleasant gardens , and orchards wee have planted , to all the sports and pastimes we have had , to all our merry consorts wee have kept company with , to all our Jewels and wardrope , to our dauncing , and feasting , and musicke : Death pulleth us from all these , and layeth us levell with the Dust ; It mingleth shovels and Scepters together ; It makes rich and poore , the Prince and the Peasant alike ; I shall see man no more . All relations we have now , shall be broken off then , betweene Husband and Wife , Parents and children , Master and servants , neighbour and neighbour , friend and friend : wee shall dwell apart with our selves , and not so much as shake hands one with another . All the services and imployments wee are tooke up with here , shall cease then : there shall be no frequenting of the Exchange , no exercising of Trade , no bearing of Office , no working in our Calling . Death is the night that no man can worke in : and Death is the place of silence , where all affaires are cut off : Where there is no worke nor invention , nor wisedome , nor counsell , as Solomon saith in the booke of the Preacher . Oh saith good Hezekiah ; I shall see the Lord no more in the land of the living . There is no more service to be done to the Lord , nor no more in the Church , in that manner as it is now : there is no exercise of Religion , no Word , no Sacraments , no Fasting , no Almes , no Preaching , no Prayer , no Confession and thankes-giving . The Corse cannot praise thee , the Grave cannot give thankes , they that goe downe into the pit cannot honour thee . Oh ( Beloved ) how carefull and active , and vigilant , and diligent should this make us to be ( when wee consider it ) for the well improving of that time that wee have lent unto us , and for the well-discharging of those places , and offices , and duties that are now laid upon us ; Considering that Death is an enemie that will cut us off from all affaires , and bereave us of all opportunities of receiving or doing , or performing any service to God at all , either in Church or Common-wealth . Fiftly and lastly , Conscience of sinne , and certaintie of iudgement , and uncertainty of salvation ( for brevities sake I put them together ) these things come along with Death , and make the face of Death terrible and fearfull . Conscience of sinne first of all . For Sinne it is the sting of Death . And which of us is there that doth not arme Death with that sting ? Who can reflect on the passages of his life , but he shall find it as full of sinne , as the Leopard of spots . Wee find nothing in sinne now , but oblectation and delight , and therefore wee hide it under our tongue , and hugge it in our bosomes . Oh but when Death commeth once , it thrusteth these things out , and oh the horrour and anguish that the poore conscience is tormented , and made to smart with . Againe , with conscience of sinne , certainty of judgement ; that is another dreadfull Arrow in Deaths quiver , After Death commeth judgement . And wee must all appeare before the judgement seat of Christ , to receive according to what wee have done in our bodies . First , the particular judgement that passeth upon the soule , it shall never be reverst , for as the Tree falleth , so it lieth . And then the Generall judgement , when the Body and Soule shall both bee wrapped up in the same condemnation . Oh who can dwell with devouring fire ? with those everlasting burnings ? And then lastly ; The uncertaintie of our future estate . For how many thousands bee there that die , that cannot tell what becommeth of them when they die , but they must sing that Farewell to their soules as Adrian to his , My poore wandring soule , whether art thou going ? What will become of thee ? Death then being accompanied with such an Armie of Terrours as these , the Apostle might well call it , as it is in the Text ; An Enemie . That is the first thing . Secondly , we are to consider how it is called the last Enemie . For two reasons ; First , because it is the last that shall assault us . So Caietan . Secondly , because it is the Last that shall bee destroyed . So the common streame of interpreters . It is the Last Enemie that shall assault us . And here I have to note two things ; First , that while wee live in the world , we have more Enemies in the world . For when there are some last , there must bee others going before . If Death bee the last Enemie , there are some others beside . I , we have so ( God knoweth ) Enemies on every side . Without us , within us . The Divell he is an Enemie to us , and vollies of tentation hee hath to discharge against us . So many tentations , so many Enemies . The World is an enemie to us : An enemie when it seemeth a friend ; When it smileth it betrayeth : it kisseth and killeth . On the right hand it hath prosperitie to allure , on the left hand adversitie to affright ; in every corner , wicked counsell , and company , and example to seduce and insnare us . Lastly , our owne flesh is an enemie . It is a Serpent wee carry in our bosomes . The Divell is a serpent in Hell : the world is a Serpent in our hand : the flesh is a Serpent in our bosome . Wee carry it with us where ever wee goe : It is a con-naturall , concorporate Enemie . All our other enemies could doe us no hurt , if it were not for that , if this enemie that cohabiteth with us , did not combine against us . Know ( who everthou art ) there is no Enemie like thy selfe : thy selfe is the worst enemie of all . All the sparkes that flie out of Sathans engines , could never sindge a haire of our heads , if our flesh were not as tinder . All the windes that blow in the foure corners of the world , could not make shipwracke of us , if our flesh were not a treacherous Pilot. Death ( that gnaweth the thread of our soule and body asunder ) could not separate them , or them from God , if the flesh did not whet the teeth of it , and sharpen it with a sting . So then we see , we have a great many Enemies more to encounter us besides Death , some without , some within . Therefore how should this teach us circumspect walking ? to behave our selves wisely in every thing , as David when he knew Saul was his Enemie , and had an eye upon him to doe him mischiefe . How should it teach us to pray with David ; Lord teach mee thy way , and lead me in the right path , because of mine enemie ? That is one thing I have to note . Againe , another thing I have to note ; If Death be the last enemie , then in all probabilitie it is like to be the worst . Of the Divels regiment it is ( I told yee before ) Hee is the Generall of the Armie . And ( beloved ) beleeve it , the Divell is very politique and subtile , in marshalling his forces , hee will not place his best Souldiers in the forefront of the battell , but keepes them in the Reare , he puts them behind , that when all the rest have wearied and tired us , they should set on us afresh . He is so cunning a disputant , that he reserveth the best arguments for the last . A cunning Gamester , that plaies his best play at the last ; A cunning Archer , that shootes his best shaft at the last . So since Death is the last Enenie , it is like to be the sorest . Now the sorer we are like to find him , the carefuller we should be to arme against him : alwayes to put our selves in a readinesse , that whensoever he commeth , hee may find us weaponed : that if it were possible , we might be alwayes doing , as if wee were dying , it being the height of the perfection , that any soule can attaine to ( as the heathens themselves well observed ) for a man to spend every day , as if it were his last day . That is one reason why the Apostle here calleth Death the last enemie , because the last is like to be the worst . Againe , another reason . As it is the last by which wee are assaulted , so it is the last that shall bee destroyed . That the Apostle principally meant here ( as Interpreters commonly understand it ) When he saith the last enemie that shall be destroyed is Death , hee meant that Death is the Enemie that shall be destroied last . And this leadeth me to the last point I propounded to speake of , That Death is an enemie , and the last enemie , and at last shall be destroyed . It shall be destroyed , that is one thing . Who undertakes the doing of it ? Our selves ? In likelihood Death is more likely to destroy us , then we it . But as it is said of the seven-sealed booke in the Revelation , when there was none in heaven , or in earth , or under the earth , that was able to open it , the Lion of the tribe of Iudah , prevailed to open the booke . So the Lion of the tribe of Iudah prevaileth to destroy this enemie , that none in heaven , or in earth , or under the earth , but only he , is able to destroy . Hee saith of him , as David of Goliah , when hee defied the host of Israel , and all men ranne away , Let no mans heart faile him . So saith the sonne of David , The Lord of David , let no mans heart faile him , I will goe to fight with yonder Philistim . Oh Death I will be thy death , It is spoken in the person of Christ , whom Saint Peter calleth the Lord of life . Hee subdueth all Enemies , and it is he that will destroy Death , hee will not leave him , till he have trod him under foot . But when will Christ doe this ? Wee see Death playes the Tyrant still , it killeth and spoyleth , as fast as it did ; his sickle is in every ones harvest ; as fast as the corne growes up , hee cuts it downe , he leaveth not an eare standing . How long Lord , how long before this ( that the Apostle tells us of ) will be ? At last . His meaning is , at the generall day of the Resurrection : when the end of the world shall come , then Christ shall destroy him . And he bringeth it in the rather , to assure the Corinths of that , that some of them doubted of ; namely , that there should be a Resurrection . For unlesse the dead should arise , how can Death be destroyed ? But Death shall be destroyed , therefore it is out of question that the dead shall rise againe . But what comfort have we in the meane time , if Death be not destroyed till then ? if till then it play the domineering Enemie ? No , not so neither . Wee have comfort enough in that , that Christ hath already done . Though it bee not already destroyed , yet it is already subdued . It is not only subdued , but disarmed , and not only so , but captivated , and triumphed over . Hee subdued it when he died ; in suffering death he overcame Death ; hee beat him in his owne ground , at his owne weapons : in his owne hold hee disarmed him . When he rose againe , then he spoyled him of his power , and tooke his weapons away , and triumphed over him in the open field . When he ascended into heaven , then hee carried those spoiles with him in token of conquest , as Sampson tooke the Gates of Gaza on his shoulders , and carried them to the top of the hill . Christ by Death tooke the sting of Death away ; by his Resurrection hee tooke the strength of Death away ; by his Ascension hee tooke away the hope of Death , for ever conquering or prevailing more ; finally , at the last Judgement hee will take away the name and beeing of Death , so that it shall never bee more remembred , but mortality shall be swallowed up of life . I , Christ hath done this for himselfe ( perhaps ) but what is this to us ? Nay , Christ hath done it , not only for his owne victorie , but he hath given us victorie : hee is not only a conquerour , but hee hath made us conquerours : thankes be unto God , that hath given us victorie . In a word , Christ hath , and will doe by Death , as hee doth by our sinnes : he hath subdued them already : at the last hee will utterly destroy them : sinne and Death both of them are already subdued , at last they shall be abolished and destroyed , that they shall be no more . As there shall bee no more sorrow and paine , so there shall be no more death and sinne : All teares shall be wiped from our eyes : I will ransomethem from the power of the grave , and redeeme them from death . More then this ; This yet addeth to our comfort , Christ will so destroy Death , as hee will not only subdue him for us , but also reconcile him to us : not only foile him as an Enemie , but propitiate , and make him our friend . Wee have all our enemies subdued to us , but some are so subdued , that they are reconciled : Death is one of them , it is a reconciled , as well as a subdued enemie . In stead of bringing forth children for bondage , it becommeth a purchaser of our freedome : it is so farre from plucking us from Christ , as rather it letteth us into Christ : so farre from being a losse , as it bringeth gaine : so farre from being a dammage , that it is part of our Dowrie : therefore the Apostle reckoneth it as a prerogative , as hee saith , that the world , and life , and Christ is ours , so Death is ours . Indeed if Death were not ours , life were not ours ; for our only way to life now is by Death . Such a friend is this Enemie become , that it is a Bridge to passe to heaven : the Chariot that wee are tooke up to heaven in . What we get of life toward life , we lose in death , but what we get in death toward life , we never lose . Now for the Application , and conclusion of all . Something I have to say by way of comfort , and something by way of counsell . First , by way of comfort ; Against the feare of Death , or against over-much sorrow for those that Death takesaway . It is true , Death is an Enemie . But to whom ? only to the wicked that are out of Christ , to those that have no benefit at all by his Death and Resurrection , and ascension . When Death commeth and findeth out these , they may say as Ahab did to Eliah , and more truly a great deale , hast thou found me , oh mine Enemie ? It is the worst Enemie they have in the world . It is a cruell Sergeant , that catcheth them by the throat , and arresteth them for a debt that they are never able to pay : It dragges them to the Jayle , casteth them into the Dungeon , to the chaines of Darknesse . I have not a word of comfort to say to them . They have no more comfort in Death , then they have in Hell , where though they shall lie in torments and paine , they shall not have a drop of water to coole their tongue . But to the faithfull in Christ , there is comfort upon comfort . For though Death be an Enemie , yet remember , first it is a subdued Enemie . Secondly , a reconciled Enemie . Thirdly and lastly , an Enemie that one day shall not be at all . It is a subdued Enemie , that is one comfort . The strength and sting of it is gone . When a Bee hath lost his sting , and is a Droane , it can hurt no more . So Death is a Droane to a Christian , it hums and buzzeth , it doth no hurt , it cannot sting , the sting is gone . Against all those Enemies that I formerly told yee of , that are attendants on Death , here is comfort . First it is true : Death commeth with ill Harbingers , it bringeth sicknesses , and aches , and paine , but there is comfort against this . For when God sendeth paine , remember hee promiseth to send patience too : that he will put his hand under to helpe , His left hand shall bee under us , and his right hand over us , to catch us : hee hath promised comfort upon our sicke beds , to make our bed in our sicknesse . Wee need not make such an Allegorie as Ambrose doth : this sweet flesh of ours , the Bed of our soule , it is under infirmities and weaknesses : God helpeth us , he makes our bed : hee saith to the sicke of the Palsey , Take up thy bed : hee turneth our bed in our sicknesse , either he sends us health , ( so some expounds it ) hee turnes the bed of sicknesse , into a bed of health : or God turneth our bed for us in our sicknesse ; that is , he refresheth us , giveth us ease , when we lie upon our sicke beds . It is a Metaphor borrowed from those that attend sicke persons , that helpe to make their Beds easie and soft , and turne them , that they may lie at ease : So God hath promised his children in the painfull time of sicknesse , to make their Beds easie and soft , to cause them to lie at ease by the Patience that he will give them . Secondly , it is true , Death bringeth dissolution , and dissolveth the frame of nature , it separateth and divorceth those two loving companions , the Soule and the Body . But there is comfort in this . For though it divorce the Soule and the Body , yet it cannot destroy the soule and the body : even the body is in the hand of God , when it is rotting in the earth , as the Soule is translated to heaven . Againe , though they be separated , yet it is but for a time , one day they shall meet more joyfull , and glorious then ever before , and after that they shall never be separated againe . Lastly , though he separate the soule from the body , and the body from the soule , yet neither from Christ , nor Christ from them . Nay , it is so farre from separating , that it helpeth to unite us to Christ , ( as I said before ) the dissolution of those shall bee the conjunction with him ; I desire to be dissolved , and to be with Christ. Thirdly , it is true , the horrour of the Grave attendeth Death , and the putrifaction of this flesh of ours , that must turne to corruptnesse , it makes it terrible and fearfull . But there is comfort against this . For after that time of putrifaction , there shall bee a time of restitution , and though the wormes devoure this flesh of ours , yet in that very flesh of ours , wee shall see God another day , These eyes shall see him . There is comfort in that , that when God shall come to restore us with himselfe , what the Grave hath clothed with corruption , he will cloath with glory ; these vile bodies , hee will make them like the glorious body of Christ , without all corruption . Fourthly , it is true , Death depriveth us of worldly friends , of worldly imployments , this makes it terrible ; Yet there is comfort against this . Though we be deprived of worldly friends , it carries us to heaven , to better company , to Angels , to the spirits of just and perfect men , to God the Iudge of all , to Iesus the Mediatour of the New Testament . Nay besides , one day hee will restore againe those very friends , of which here we are deprived : though wee lose them for a time , in heaven wee shall meet againe , and there renew a perpetuall league of societie and love . So though it deprive us of worldly benefits , it cannot of heaven , and those are better , they are not pleasures of sinne , that last for a season , but at the right hand of God , that endure for ever . So though it deprive us of worldly services , it carrieth us to heaven , to those that are better , that are high and proper to the Church triumphant , such as befit the Church , to sing Hallelujahs ; and such as are profitable to the Church militant , by the memorie of good examples , and by the prayers they offer to God , not in particular , for they know no mans particular wants , yet for the generall and common good of all . Fifthly and lastly ; It is true , the consideration of sinne , and of Judgement , and our uncertaine estate after death , makes it terrible like the face of an Enemie . Yet there is comfort against these . For sinne . I told you that though there bee a sting in the Serpent , yet Christ hath drawne out that sting , so that being a Serpent without a sting , we may doe as Moses , take it in our hand , put it into our bosome , and it will never doe us hurt , to them that die in the Lord : Death rather came by sinne , then for sinne ; It is not betweene sinne and damnation , but betweene sinne and salvation . For judgement ; It is true , Death presenteth judgement , but it presenteth it with comfort , for the day of Judgement , is the day that the godly looke for , and long for , as the day of redemption , not of confusion ; when they shall receive the sentence by which they shall bee absolved , and not condemned . For they know when God shall come to be their Judge , hee shall come to be their Saviour . And so for the uncertaintie of our future estate after death . It is true , the state of the dead , in regard of naturall understanding , it may be a thing uncertaine and obscure , yet from the secre●… revelation of Gods Spirit , the Saints in some measure know how it will be with them after death , Wee know though our earthly tabernacle be destroyed , wee have a building given us of God. All these things are helpes to give us comfort against the feare of Death , and those Enemies that Death comes attended with : that though it be an Enemie , yet it is a subdued Enemie . Secondly , it may comfort us , to consider that Death is not only a subdued , but a reconciled Enemie ; of an Enemie it is made to bee a friend : it is so to all the faithfull ; such a friend , as they have not a better in the world . It is most certaine , the wicked have not a worse enemie in the world then Death , and the godly have not a better friend ; so yee should see if I had leisure to shew you , on the one side from what labour and care , and miserie , it helpeth to free them ; and on the other side , to what comfort , and rest , and peace , and joy , it helpeth to bring them . Lastly , it may comfort us , to consider that as death is an enemie , a subdued enemie , a reconciled enemy , so it is an enemie , that at last shall be destroyed . The time shall come when Death and Hell shall be cast into the lake of fire ; the meaning is ( I thinke ) they shall be shut up in the bottomlesse pit , where they shall only have leave to exercise their power on the Divell , and damned reprobates that lie there in torments , Death on the one side still gnawing of them that they ever die , and yet Hell on the other side , still preserving of them , that they shall everlastingly live . But the godly , and the faithfull shall have their part and portion given them in the resurrection to life , where they shall never ●…ast of death more . What the Apostle saith of Christ , is true of all those that are in Christ , when they are once dead , they shall die no more , Death hath no more dominion over them . But I cannot inlarge these comforts ; Yet ( Beloved ) I have a word or two of counsell , I pray hearken to it . Birefly thus . Christ though he have overcome , and destroyed both death and sinne for us for ever , yet notwithstanding he will have us exercised also in subduing and overcomming them , Christ hath not so fought for us , but he will have us also fight for our selves : as hee hath overcome death , so must we for our parts , that wee may have the comfort of that that Christ hath done . Death being an enemie to us , we must prepare and arme our selves against it , that it may not be an Enemie too strong . And for your better direction take these few heads . First , Remember that Death is the wages of sinne . It is sinne that lead Death into the world : it is in respect of that , that Death is an Enemie to us , and were it not for that , it would bee no Eenemie at all . Now then ( beloved ) if yee will not die in your sinnes , let your care be to die to sinne : labour to have sinne die in thee , and then thou shalt not die in that . When thou hast committed drunkennesse , or prophanenesse , &c. thinke with thy selfe , this is pleasant and sweet now ; but how will this tast another day , when I shall come to lie upon my death-bed , and my soule shall set on my pale lips , ready to take her flight , and bee brought before the Judgement seat of Christ ? What fruit will these things bring then ? What comfort , and peace , and joy , will it procure to the conscience then ? Oh ( saith Abner to Ioab ) knowest thou not , that this will be bitternesse in the end ? It will be as gall and wormwood , therefore if yee would not have Death be bitter then , let not sinne bee sweet now : part with sinne betime . That is the first . Secondly , learne to walke humbly with God betime , and betime put your selves in a way of repentance , and new obedience : take heed of dallying with God , and procrastinating , and putting off the time . What is the reason why a sort die ( as Plinie saith some doe , that are stung with the Serpent Colemion ) some laughing , some raging , some so●…tish and secure , others hoping , some dispairing ? They have not beene carefull to walke with God while they lived ; because they wanted care then , they want comfort now . They that remember not God in their life ( saith S. Austin ) it is just with God to forget them in death . The Apostle S. Peter would have us looke for new heavens , and a new earth , wherein dwelleth righteousnesse . But never looke thou to dwell in that heaven where righteousnesse dwelleth , except righteousnesse dwell in thee : And he exhorteth us , that wee be found of God in peace at that day : that is sweet and comfortable indeed ; but remember , Peace and holinesse goe together , if we would be found of God in peace , wee must be found of him in holinesse : Walke in holinesse and uprightnesse , and then peace shall kisse thee on thy death-bed : Marke the upright and just man , the end of that man is peare . Thirdly , the better to subdue Death , be willing to meditate and thinke o●… of Death , learne the Art of dying , practise the way of it betime , learne to die daily . How shall we doe that ? I will shew you . Consider we have many little deaths to undergoe in the world , as we have many delights ; Learne to inure and acquaint thy selfe before hand with the patient and quiet bearing and enduring of these many troubles and crosses that befall thee , As Agamemnon first overcame the Lacedemonians by wrestling , and then by fighting , and Bilney first burnt his finger in the Candle , that after he might the better endure the burning of his body at the stake . So thinke with your selves , If I cannot endure a little , how shall I endure more ? If I cannot endure a light crosse , a small affliction , doe I murmure at that ? Am I impatient and repine at that ? How shall I beare the pangs of Death , when they come ? Therefore let us inure our selves to a meeke , and quiet bearing of lesser stripes , so wee may be better able to endure heavier stroakes . Many of us lay out a great deale of care how to live in the world , we had more need take care how to die , when wee shall leave the world . Studie the Art of dying ; That is the third . Lastly , that we may the better subdue Death , that it may not be an Enemie too strong ; Learne before so to dispose of our selves , and order our affaires , that when Death commeth , wee may have nothing to doe but to die . Get all differences reconciled , all doubts settled , all reckonings ordered : sequester our selves from all other avocations , that nothing may interrupt us , when that worke is to goe in hand with . Put thy house in order ( saith God to Hezekiah ; ) I say so to every one of you . First , your outward house , that which concerneth your worldly estate , put that house in order . What ? wouldest thou make thy Will and testament , and be troubled about that , when thou hadst more need to have that Will and testament confirmed , that Christ hath made ? And then set thy soule and conscience , thy inner house in order , let not conscience be to seeke then of any thing that concerneth thee for thy peace toward God and man. Die thus , and die happily . Though Death be an enemie , yet thou shalt not be hurt of it , because it is subdued , and at last thou shalt get the victorie over it , when thou shalt see it utterly destroyed . And now as I have exhorted you to doe this , by way of counsell , so yet a little further I crave patience , that I may encourage you to doe it by way of example : By the example of this blessed servant , and Saint of God , for whose occasion you have given this meeting , and I have preached this Sermon . Give me leave to doe by her , as Mary Magdelen did by our Saviour Christ , to breake a box of Spiknard and poure it on her , that I may anoint her for her buriall . Concerning whom , though I could say a great deale , yet ( knowing how well shee was knowne to you ) I should not be afraid to say too much . Yet on the other side ( because the night is farre spent , and because shee was sufficiently knowne to you ) although I speake but a little , I shall speake enough . Shee dwelt among you : who is he that can speake ill of her ? who knew her but reported well of her ? The Apostle Saint Paul reduceth all the practicall parts of Christianitie to three heads ▪ Living soberly , and righteously , and holily : The grace of God ( saith he ) hath appeared , and teacheth us to doe all this . Shee had learned to live soberly . Shee was a patterne of sobrietie . Sober in her countenance , in her diet , in her apparell , in her speech , in all her behaviour . And the grace of God taught her to live righteously , both in those things that concerne the workes of justice , and those things that concerne the workes of mercy : both are referred to righteousnesse . For her Justice , I am perswaded shee was exceeding carefull in all her wayes to keepe a good Conscience . I am sure she was a woman very diligent and painfull in her Calling , shee was truly one of those good house-wives that Solomon describeth in Prov. 31. and had studied that Chapter well , and attained the practise of it : she could never endure idlenesse in any : there was no plague ( she said ) to idlenesse ; and that diligence in our Callings sets open a dore to many blessings , and shuts up the dore to many tentations . I may call her a discreet woman , that was a crowne to her husband ; so Solomon said a vertuous woman is . Hee had a rich portion , when God gave him her . Houses and lands come by inheritance , but a Prudent wife commeth of the Lord. Shee was an excellent guide to her family , to her servants : Children she had none . She had such children as S. Austin speakes of , and he saith , they are those children that women are saved by ; What children , saith he ? Good workes : and those children shee was full of . She did the part of a Mother in bringing up her servants that were with her : insomuch as she would say sometimes ( though they were none of her owne children ) Behold , here am I , and the children that God hath given me . And for workes of mercie aswell as justice , she was most open-hearted and handed , not only to doe according , but beyond her abilitie : alwayes ready upon every occasion to distribute , and administer to the necessities of the Saints , and provoked , and stirred others to the doing of the like . Among her neighbours she lived unblameably : A woman of a meeke and quiet spirit , and Saint Peter saith , Such of God are much set by . She was no tattler , nor busie medler in other folkes matters . For Pietie , shee was remarkabl●… . Shee shewed it both in her health and sicknesse . In her health , both publikely and privatly . In publike , She was a religious frequenter of the ordinances on the Lords day , and on the weeke dayes , a diligent hearer and attender , an excellent rememberer : one of the best Remembrancers that I have heard of . And in private , she was excellent for duties there , both for the discharge of her owne dutie , by giving ensample to others , and many times by good and godly exhortations and instructions , and daily by private reading and prayer , shee set apart some time for her selfe , for private meditation . In her sicknesse , she was a spectacle for thousands to looke on . It pleased God to lay a long and heavy affliction upon her . Shee had a Cancer in her breast , that had beene on her three yeares : in the two last yeares she suffered a great deale of extremity , as you may imagine by one thing that I shall say . Shee was faine to endure a great deale of dressing with Corrasives and sharpe medicines ; a great deale of cutting , and searing , and burning : shee was above fiftie times burnt with hot Irons : but ( Lord ) with what patience did she still endure it ? Shee would say , It was no matter ; sanctified afflictions were better then unsanctified prosperity . Apelles said , when the picture of a beautifull woman was to be compleatly drawne , he must borrow one part from one , and another from another , and put altogether . She had learned this . Shee had looked on many good patternes in the Scripture , and had drawne to her selfe an imitation of them all , so that she was a perfect and compleat Modell . Though I say much , yet I know , I say , nothing but the truth . I read of few excellent women in the Scripture , but she made them a patterne of one vertue or other . For obedience , she was a Saraah : for wisedome a Rebecca : for meeknesse a Hannah : for a discreet temper , an Abigal : for good houswiverie a Martha : for pietie , a Mary , a Lydia . I know not any necessarie thing , that belonged to make up a good Christian , but in some measure it pleased God to bestow it on her . Thus she continued all her life in the time of her health : and in sicknesse with so much patience as ( after a sort ) she endured a martyrdome , and I see no reason but we may allow a Martyr of Gods making , aswell as of mans : I am sure , if God make Martyrs , I know not any fitter then she , so meeke , and patient , and constant . Many daughters ( saith Solomon ) have done vertuously , but thou surmountest them all . I will not say so of her , because I decline flatterie . But this I will say , that I know not many excell her , scarse any that come neere her . She hath the reward of that shee hath done , given her of God , and her workes follow her . We leave her to God , and having committed her soule into his hands , we beseech his gracious favour upon our selves . FINIS . THE GREAT TRIBUNALL ; OR , GODS SCRUTINIE OF MANS SECRETS . ROM . 14. 10. Wee shall all stand before the Iudgement seat of Christ. 2 COR. 5. 10. That every one may receive the things done in his body , according to that hee hath done , whether it be good or bad . LONDON . Printed by Iohn Dawson , for Ralph Mabbe 1639. THE GREAT TRIBVNALL ; OR , GODS SCRVTINIE OF MANS SECRETS . SERMON XIIII . ECCLESIAST . 12. 14. For God will bring every worke into judgement , with every secret thing , whether it be good , or whether it be Evill . DEath and judgement are two subjects about the meditation of which , our thoughts should every day bee conversant : wee should every day be thinking of those two dayes . Every day , upon the day of death , because there is no day wherein death may not befall us . And every day , upon the day of Iudgement , because as the day of Death leaveth us , so the day of Iudgement findeth us . We had an occasion like to this not long since . Then ( you may remember ) I discoursed of Death considered as an enemie . I shewed you what kind of enemie it is : it is a common enemie : a secret enemie : a spirituall enemie . Now at this time ( having the like occasion ) I thought it not amisse for me to discourse of that that commeth immediatly after Death , that is Iudgement . The Apostle saith , Heb. 9. 27. It is appointed to all men once to die , and after Death commeth Iudgement . And it is that that Solomon mindeth us of here in the words of my Text : which he addeth as a reason to that grave advice he gave in the verse before going . Having discoursed at large in this booke concerning the vanity of all earthly things , and the vexation among those things that are under the Sunne : he telleth us where it is best for us to set up our rest : that is , in learning that one lesson , Feare God , and keepe his commandements , for this is the totall ; all that God requireth . That we might the rather be stirred up to hearken to this counsell , hee telleth us , that whether we doe or no , the day will come that we shall be called to an account , when God will bring every one of us to Iudgement , and take a tryall of every worke we have done , and of every secret thing , whether it be good or evill . In handling of these words we have two things in generall that Solomon speakes of . First the Person Iudging . Secondly , the things Iudged . The Person Iudging , is God. And there I will speake , First of the Iudge . And then of the Iudgement . The things that God bringeth to Iudgement and tryall , hee telleth us first , every worke , every thing , be it never so secret . And then a more particular resolution : those things that are good , and those things that are evill . God will bring every worke to Iudgement , and every secret thing , whether it bee good , or whether it be evill . I begin with the Person judging . And here first of the Iudge himselfe . God shall bring to judgement . God essensially meant , all the Persons in the God-head , Father , Sonne , and holy Ghost . For all concurre in this worke , being as the Schoole-men say Opus ad extra : It is one of the Externall workes of the Godhead : and it is an Axiome in Divinitie , that the Externall workes of the Godhead are not to be divided . It is true , there are certaine internall workes of the Godhead , that are said by the Schooles to bee divided , incommunicably proper and peculiar to every Person : as it is proper to the Person of the Father , incommunicably , to have his Beeing of himselfe . Of the Sonne , to be begotten of the Father . And it is the property of the Holy Ghost , incommunicably , to proceed from both . But those workes that they call Externall ; that is , those workes by which the power and wisedome of the Godhead are externally made manifest to the creature , such as creation , preservation , redemption : those equally and indifferently proceed from all the Persons : not from one in parcular , but from all in generall : and this of Iudgement is one . For as they all concurre in the creating of us : so they shall in the judging of us : all of them shall co-operate together in the executing of justice and mercy ; Justice in the damnation of the wicked , and mercy in the salvation of the godly . You will object peradventure , that the Scripture seemeth to speake otherwise , though Iudgement here be attributed essensially to God , in some places it is attributed personally to Christ ; Hee shall judge the quicke and the dead : and therefore oftentimes it is called in the Scripture , the Ivdgement seat of Christ , as 2 Cor. 5. 10. Againe , sometimes this worke of Judging is appropriated to the Saints : Know yee not that the Saints shall judge the world ? 1 Cor. 6. 2. and by and by againe , Know you not that we shall judge the Angels ? verse 3. How shall we reconcile these , when it is said , Christ and the Saints shall judge ? I answer ; This threefold doubt is reconciled by a threefold distinction . God is said to judge , if wee respect the Authority of Jurisdiction . Christ is said to judge if we respect the Promulgation of the sentence . The Saints are said to judge , if wee respect the Approbation . The power and right are equally given to all three Persons : but the particular Execution is given to Christ : the Approbation of what Christ doth , is ascribed to the Saints . As at our common Courts of Assize here : one is set upon the Bench as Judge , and others are joyned in commission with him , as Accessories : the Judge only pronounceth the sentence , and they that sit in Commission with him , ratifie and approve his sentence that he pronounceth : so at that day , Christ shall sit upon his Throne as Iudge ; the Saints they shall joyne as Commissioners : Christ he alone pronounceth the sentence upon every one that is summoned there to the tryall ; but then his Apostles and Saints , that are joyned in commission with him ( for such honour have all his Saints ) they shall ratifie and approve , and give attestation to the sentence that he pronounceth , and say Amen to the condemnation of the wicked . So that the difference is easily reconciled , and we see how God and Christ , and the Saints are said to judge . The Authoritie is Gods. The Execution , Christs . The Approbation , the Saints . The Apostle in Rom. 2. 16. makes the point plaine , hee telleth us that God shall judge by Christ ; In that day God shall judge the secrets of all hearts by Iesus Christ : So Christ himselfe Ioh. 5. The Father judgeth no man , but hath committed all power to the Sonne . Hee hath given him power to execute judgement , as he is the Sonne of man. Why to him ? For this Reason . That his second comming may be in glory , to make amends for his first comming in humilitie . Christ at his first comming into the world , he came meanly , and homely : at his second comming , hee shall come triumphantly and gloriously . Before he came like a Lambe , then he shall come like a Lyon. Before , in the forme of a servant , then in the forme of a Lord. Before , Pilate sate upon the Bench , and Christ stood as a malefactour : but then Pilate shall stand at the Barre as a Malefactour , and Christ shall sit on the Bench as Judge . Hee shall then openly come to shew himselfe a just Iudge amongst men , as before he came to be judged : when he came privately he was judged of them that were unjust : It was once a scorne that he , the Sonne of man , should bee Iudge of the world : therefore God will have him come and appeare in that very forme he was scorned in , that now they may behold him in his Majestie , that before would not take notice of him , when hee appeared in humilitie : that they who the more contemptuously before esteemed him in his basenesse , may now more severely tast of his justice . God then is Iudge . Not men . Not Angels , but God himselfe . Had men beene our Judges , we might not feare the face of men , because they are vessels of the same earth as wee , tooke out of the same pit , hewen out of the same rocke . If Angels had beene our Judges , wee should not have stood in so much feare , because ( though they be Spirits more glorious then we , yet by their owne confession ) they are our fellow creatures , and our fellow servants ; therefore we after a sort participate with them in some degree of nature . But neither men nor Angels shall be Judges then , but Almighty God , that as much excelleth men and Angels , as the heavens doe the earth . And looke what is necessarily required to the office of a Iudge , it is incomparably found in him . To the office of a Iudge , there are three properties specially required . Knowledge to discerne . Power to determine . Justice to execute . In God , these are all of them transcendent and emminent . For Knowledge , he is the most wise . For Power , most absolute . For Execution , most just . Knowledge to discerne , that is the first . He that assumeth the person of a Iudge , must needs be one of wisedome and understanding . Though he have the Scepter of authority in his hand , if hee have not the eye of wisedome in his head , if he be not able when men plead their case before him , as the two Harlots before Solomon , to decide to whom the right of the case belongeth , as hee , to whom the living child pertained , he is as unfit to be a Iudge , as an illiterate Ignaroe is to be a Priest. The Iudges ignorance is the honest mans overthrow . We commonly paint Justice blind , not because he should be so that sits in Gods seat of Justice to decide Cases , but only in respect of persons . Blind Isaac was faine to put forth his hands to feele whether it were Esau or no , that came to aske the blessing : it is a hard case , when Iudges have sore eyes , that they cannot discerne the right Case , but only by feeling . But it shall not be so here . God is the Iudge , that is of infinite wisedome and understanding , that is able to discerne right and wrong . Of necessitie it must be so , because he is Omniscient , hee knoweth all things : he hath the true understanding of them : it is impossible to deceive him . Earthly Iudges they sometime are blinded in the hearing of Cases that are brought before them , for what their eyes see not , they are not able to discerne , there are not glasse windowes into the bosomes and breasts of men , by which they are able to come into their hearts : all the information they have , is from Evidences and Witnesses , the hear-sayes , and reports of others : where if any thing bee concealed or mistold , how easily may they miscarry ? But Gods knowledge is not so unsound or uncertaine , because he himselfe is an eare , and an eye-witnesse of all things that are : he knoweth whatsoever is done , he beholdeth , not the actions only , but the very intentions , he is able to judge of the thoughts and intentions of the heart . It is but folly to thinke to hide any thing from him : heaven is not so high , but he can reach it : hell is not so deepe , but hee can search it : the earth is not so wide , but hee can span it : the night is not so darke , but he can see it : the chamber , the bed , the close●… , is not so close , but hee can pierce it : Hee that sitteth upon the circle of the heavens , and whose eyes are as flames of fire , seeth everything , Heb. 4. There is no creature that is not manifest in his sight , but all things are naked and open ; like an Anatomized body , ( for thence the Metaphor is drawne ) where the bowels are laid open , and every nerve and muscle , and ligament , every Atome discovered , so that we may take a full view of it . In a word ; if it were Davids commendation , that he was wise , as an Angell of God : how wise must God be , that infuseth wisdome into the Angels , and in whose sight the Angels are foolish ? That is the first thing requisite in a Iudge , he must have knowledge to discerne . In the second place . Hee must have power to execute : hee must have authoritie to command : and not be as an Image set against a wall , for if he be so , Abjects will insult over him : though peradventure some may regard him , because hee hath eyes to see , yet others will contemne him , because hee hath no hands to punish : so innocencie shall be hopelesse of recompence , and the wicked of their desert . Againe , if he have not power , if hee have power only to heare , and not to determine : or if his power be restrained to some petty Cases , and not also extended to matters of greater consequence and moment : Appeales will bee made , ( as commonly they are ) from inferiour Courts to the higher . But it is not so here . God is the Iudge , who as hee is infinite in knowledge , so he is in power and authority . Wee stile the King Supreame head over all persons , and in all causes in his Dominions : but God is over all the Dominions of the earth , supreame over all : not only in all causes , and over all persons , but over all causes too : even Kings are subject to his regiment : Hee bindeth Kings in chaines , and Nobles in fetters of Iron , Psal. 149. The kings of the earth ( saith Saint Iohn ) and the rich , and the great men , and the great Captaines , and the mighty men , they shall all hide themselves , in the caves and rocks , and mountaines , Revel . 15. crying to the mountaines and rockes to cover them from the face of the Iudge , and from the wrath of the Lambe , because the day of desolation is come . Nay God , is not only over all the Kings of the earth , but he is Potentate of heaven and hell too : He hath a commanding power over all : the Angels feare , the Divels tremble , when they come to stand before God. In a word ( as Saint Paul saith ) all power is of God ; then of necessitie followeth , that God himselfe in his power is most absolute . That is the second thing belonging to the office of a Iudge , as he must have knowledge to discerne , so he must have power to execute . Thirdly , there must be Iustice in the Execution : therefore the Grecians were wont to place Justice betweene Libra , and Leo , to signifie indifferencie in weighing causes , and strictnesse in executing the sentence . So the Egyptians signified as much by their Hierogliphicall portraiture of an Angell without hands , wincking , or without eyes : such a one a Iudge should be : he should have no hands to receive bribes , nor no eyes to respect persons : the person of a Iudge must not take the person of a friend : A man must not personate a friend in justice , but as Levi , he must know neither father , nor mother , nor brother . Justice amongst us , is portrayted holding a Ballance in one hand , and a sword in another : the Ballance sheweth the upright weighing of causes , and the Sword sheweth the strictnesse of the execution of the sentence . And if this Execution be wanting , both the other are to no purpose . It is to no purpose to know , and to have power , if there be not Justice . But God is a true and just Iudge ; Howsoever it be amongst the Iudges of the earth ; yet unworthy is he of the place of a Iudge , and fitter to stand at the Barre , then to sit on the Bench , that suffereth himselfe to miscarry by friendship or love , or bribes , or sutes , or favour , or envie ; when either of these prevaile , they tie the tongues of men to plead for wrong causes . Shall a Traytour presume on the Kings favour , and Mordecai be out of the Kings grace ? But there shall be no such thing here : God is the Iudge of all the earth , and shall not hee doe right ? Gen. 18. Doth God pervert judgement , or doth the Almigty pervert Iustice ? Job 8. 3. When thou standest before the Iudgement seat of God , thou shalt neither be elevated with vaine hopes , nor dejected and cast down by sinister and wrong feares : but assure thy selfe , such as thy cause is , such shall thy sentence be , as Saint Bernard well ; a pure heart shall prevaile more with God , then a smooth word : good consciences shall speed better then full purses , for he is an upright and just Judge , with whom no faire words , nor friends shall prevaile . So I have done with the first thing , The Iudge . Secondly , something of the Iudgement : and therein two things ; First , that it shall be . Secondly , in what manner it shall be . First , that it shall be : The text is plaine . God shall bring to judgement . There might many Texts besides this be alledged consonant , and agreeable to this : but it is superfluous . Besides Texts of Scripture we have Types also to prefigure it ; and reasons also to prove and confirmeit . Two Types of the last Judgement , our Saviour himselfe propoundeth , Luke 17. One was the destruction upon Sodome : the other , the destruction that God brought upon the old world . Looke ( as Christ saith ) how it was with them of Sodome in the dayes of Lot , they did eat , they dranke , they bought , they sold , they planted , they builded : and looke how it was with the men of the old world , in the dayes of Noah , eating and drinking , and sporting , and marrying , untill the very day that Noah entred into the Arke , and the flood came , and destroyed them all : So it shall be at the last day , when the Sonne of man shall come . The Apostle Saint Peter ( speaking of the latter of these ) telleth us of mockers in those times , that scoffed when they heard of the Iudgement : there hath beene talke a great while of such things promised , but when will it come ? Where is the promise of his comming ? There are scoffers in these dayes : but such ( if there be any ) cannot but speake against their owne consciences , and knowledge : they cannot be ignorant both of the judgements that have beene , and shall be ( or if they be , they are wilfully ignorant ; ) That God did once wash away the sinnes of the world with a Flood of water , and that the time is comming , that God will purge the sinnes of the world with a flood of fire : the Rainbow in the cloudes , as it is a Monument of the one ; so it is a forerunner of the other . The two principall colours of the Rainbow , are blew , and red : the blew and waterish colour of the Rainbow is an evidence of that Judgement that is past , when God washed the sinnes of the world away by Water : the fiery colour is a prediction of a Iudgement that is to come , when God shall purge the world by a Flood of fire . But besides these Types there are divers reasons that may be given to assure us , that we have reason to expect this day . Those five Attributes of God , afford five reasons to confirme it . His Power , his Wisedome , his Truth , his Iustice , his Mercie . First his Power ; God will have it be thus , for the manifestation of his Power : A worke of great power it will be indeed . All must be brought before Gods judgement seate , every one , as the Text saith after . It may seeme strange ( peradventure incredible ) to heare that all the men and women that ever lived in the world , that so many multitudes and millions of thousands of all kindreds and nations , should all be summoned to appeare before one Iudgement seat . But as Saint Austin saith , Consider who is the doer , and then thou wilt not doubt . It is true indeed with men , such a thing as this is impossible , but with God all things are possible . Could God at the first draw all things out of nothing , and cannot God as well bring together all againe , when they are turned to nothing ? Could hee make that body of thine out of the dust of the earth , and cannot he raise that body , when it is turned to dust ? Could hee unite that body to the soule in the time of the Creation , and cannot he unite it at the time of the Resurrection ? Certainly there is nothing impossible , too hard , to the great and terrible voyce of God ( as Saint Chrysostome saith ) to that voyce of God that cleaveth the rockes , that breakes the brazen gates asunder , that looseneth the bands of death . Therefore unlesse thou question the power of God , no doubt but he is able , and can bring all of us to judgement . Hee will doe it for the manifestation of his power . Secondly , as for the manifestation of his power , so for the manifestation of his wisedome . It is a point of wisedome , when one hath made a thing , to bring it to the intended end for which hee made it . Beloved , this is Gods intended end in making of us : therefore he brought us hither into the world , not that we should have alwayes a Beeing here , but that after a certaine time wee should be dissolved , and put into an everlasting condition : therefore Saint Peter speaking of the salvation of Gods elect , he calleth it , the end of their faith : not only the end they aspire , but that end that God hath assigned , and appointed them to . If God should faile of his end , we might call his wisedome into question : it might give us occasion to say , that hee undertooke that , which he was not able to accomplish : so that in stead of shewing himselfe wise , he should shew himselfe weake . Therefore except we should call his wisedome into question , doubtlesse he will call us one day to an Account . Thirdly , for the manifestation of his truth : nothing gaineth God more honour , then that he is faithfull and true , in whatsoever he hath promised . Now this day of Iudgement , is the day wherein God hath promised to recompence the faith of the godly , and hath threatned to punish the wickednesse of the wicked : hee hath appointed a day for it , saith the Scripture , Acts 17. 31. What though it be a great while since the promise was made : for all this we must not thinke that God is slacke , as men account slacknesse : the slacknesse of men is , when they keepe not their promise according to appointment : we must not thinke God is so slacke , he alwayes keepeth his day that he hath set , he never faileth of his promise , but when the time is come , he keepes touch , hee breakes not his day . As it is said Exod. 22. 41. After the foure hundred and thirty yeares were expired that God spake to Abraham , the very same day , all the children of Israel went out of Egypt . How many promises and threatnings after doe wee reade of , wherein he never failed of the performance of what he spake , the least tittle ? therefore ( saith Saint Gregorie ) we have seene so many of Gods promises , already verified , that we may be confident , that those that are to come , shall also be accomplished : surely he will not faile in this , but as certainly as he hath promised , it shall come to passe . So that unlesse we shall denie the truth of God ( who the Scripture saith , cannot , it is impossible that he should lie ) we must of necessitie beleeve , that for the manifestation of his Truth there will bee a day of Iudgement . Fourthly , as for the manifestation of his Truth , so of his Iustice , and Mercy . I will put them together . It is the propertie of Justice to render punishment to those that have done evill : and of Mercie to recompence those that have done well , Now therefore for the manifestation of his Iustice and Mercie this day must come . It is true , here many times wicked men speed better then Gods people : A man may sinne a hundred times , and yet God prolong his dayes : and the children of God on the other side , are persecuted and neglected : so that here he giveth not retribution to every one according to his workes . Whereas it standeth with equity and justice , that well-doers should bee rewarded , and evill-doers should be punished ; the streame runneth contrary , wicked men speed well , and good men ill : Naboth cannot have a poore Vineyard , but one rich Ahab or other is ready to get it away : They eate my people as bread : and they eate the bread of Gods people : they eate the inheritance of the fatherlesse , and devoure widowes houses : so that here all is turned topsie-turvey , as if the world were a thing cruciated , tearing it selfe . If this world should last alwayes , where were Gods justice ? And therefore for the manifestation of Gods justice and mercie , there must be a day of retribution , when for that portion of sorrow that the godly have had here , they shall have a portion of happinesse and joy ; and when for that cup of pleasure that the wicked have dranke here , they shall have put into their hands a cup of trembling and wrath . If Dives enjoy his good things here , let him looke for a day , when he shall be denied a drop of water : If Lazarus have had his ill things here , let him looke when the day shall come , that he shall be rewarded . Except wee will divest , and strip God of all his Attributes , deny his power , his wisedome , his truth , his justice , and mercie , wee cannot but confesse , that certainly there is a day to come , when God will bring us to judgement . That is for the first . That the day of Iudgement shall come . In the next place we are to consider , as that it shall be , so in what manner , and how it shall be . Briefly ; the manner of this Iudgement , is set forth to us in the Scripture in five particulars ; First , the Summons . Secondly , the Appearance . Thirdly , the Separation . Fourthly , the Tryall . Fifthly , the Sentence . First , the Summons . All shall bee summoned to come before Gods Judgement seate : and this Summons of theirs shall be by the voyce of Christ himselfe : The dead in the grave shall heare the voyce of the Sonne of man , and they shall come forth , &c. Ioh. 5. 28. This voyce in Scripture is called the Trump of the Angell ; Hee shall send his Angels , and they shall gather the Elect together , from the foure windes . Mat. 24. 31. The trumpe shall blow , and the dead shall rise . 1 Cor. 15. The Lord himselfe shall descend from heaven with a shout , with the voyce of the Archangell , with the Trumpe of GOD , and the dead shall rise . 1 Thes. 4. 16. At the giving of the Law , there was the sound of a Trumpet : so when God shall come to punish the breach of the Law , the Angell shall blow the Trumpet : Trumpets are commonly blowne at a Battell , or at a Feast : at a Feast they sound joyfully : when it is at a Battell they sound dreadfully : both shall sound here at that day , the sound of the Trumpet to the godly , shall be as at a Feast : but the sound of the Trumpet in the eares of the wicked , shall be as a summons to battell . If wee will have the joyfull sound of that voyce then , we must welcome the voyce of Christ now : God now speakes by men , then by Angels : Now the Trumpet of the Gospell soundeth , then the Trumpet of Judgement shall sound : wee must learne obedience to this , and then wee shall find a great deale of comfort in that : there is a Surgite that wee must hearken to now , arise from sinne , Come unto me all yee that are weary , and heavy laden ; if we hearken to this , we shall never feare that Surgite venite then , Arise you dead and come to judgement . That is the first . The Summons . Secondly , the Appearance : after the Summons all shall make their appearance : Wee must all appeare before the Iudgement seat of Christ. 2 Cor. 5. 10. This Appearance it is generall , and personall : the generall , all must come : the particular , and personall , every one shall come in his owne person : Wee shall appeare for our selves , every man for himselfe , shall give an account to God , Rom. 14. 12. In other Courts if men appeare for themselves by another , it is enough , but here , Per se , by himselfe . That is the reason that this day it is called in Scripture , the day of manifestation . First , because Christ himselfe shall be revealed , and manifested in that day ; Wee looke for the day of the Revelation of Iesus Christ , 1 Cor. 1. 7. Secondly , because the Attributes of God shall bee revealed then ; his patience , and longanimitie , his righteousnesse , and justice , a day of Revelation of the just judgement of God , Rom. 2. Finally , because we our selves shall be revealed , and manifested , all our wayes and workes : the godly , and the workes that they have done , though never so secret : the wicked , and their workes , the secret sins that they have committed . That is the second thing in the manner of the Judgement . First , that all shall be summoned ; secondly , upon the Summons , all shall bee made to appeare . Thirdly , the Separation that shall be made at that time : for when all are congregated , by and by , all shall be severed and separated : a separation and division shall be made amongst them : some shall be set at the right hand of the Iudge , some at the left hand : As a shepheard searcheth his flocke , in the day when hee is amongst his sheepe that are scattered , so I will search out my sheepe at that day , and I will divide betweene cattell and cattell , betweene the sheepe and the goates . The Sheepe and the Goates here they flocke , feed , and fold together , they will doe so , they must doe so . The Tares here must be let alone , and grow with the corne , till the day of harvest , but yet afterward there shall be a division and a separation : the wicked and the godly live together here , but at the last the wicked shall be separated from the godly , like the chaffe from the wheate : as when two travell one way , they passe together , and lodge together , but the next morning they part , and take severall wayes : so the wicked and the godly , after they have beene here a time , eating and drinking , conversing and living , and perhaps dying , and rotting in the graves together , notwithstanding when this day , that I here speake of , shall come , then there shall be a separation and division made , then the sheepe shall bee set on the right hand ; then you shall know which is Iacobs flocke , and which is Labans ; which belong to Christ , and which belong to Sathan , then the chaffe shall be winnowed from the wheat , and wee shall see which is for the Barne , and which is for the fire . Goe on , you wicked still , seeme the same you are not , delude the eyes of the world , that you have the same heart that you appeare , you have Maskes and Vizards now , the time will come your paint shall be washed off , your fig-leaves shall bee stripped , and your nakednesse shall be seene , and all manifest at that day of God : there shall be a separation of the good from the bad , as the shepheard separateth his sheepe from the Goates . Fourthly , with this separation , there shall be a tryall the Scripture speakes of : after the conventing and separation , there shall be a tryall . I saw ( saith Saint Iohn , Revel . 20. 12. ) the dead , small and great stand before God , and the bookes were opened , and another booke was opened , which is the booke of life , and the dead were judged out of those things , which were written in those bookes , according to their workes . Marke , there are severall bookes , and so as there are severall books , there are severall judgements , some are tryed by one booke some by another . First , there are some bookes , by which the workes of men are tryed : the booke of Nature , the booke of Scripture , the booke of Conscience . They that neuer heard of Christ shall be judged by the booke of Nature : there is enough in the booke of Nature to leave all unexcusable . They that live in the Church shall be tryed , and judged by the booke of the Scripture : Of the Law , They that have sinned under the Law , shall be judged by the Law : Of the Gospell , God shall judge the secrets of all hearts according to my Gospell . Both of them shall be judged according to the booke of Conscience : for God will lay that booke so cleare and open , that they shall see what they have done against that Booke . Lord , what a many of sinnes have we committed here , that we never remember and thinke of , when they are done . Our memorie and conscience now is a Book clasped up , we see not a thousand things that are registred there : but when God shall lay open that Booke , and in large our memories , and inlighten our consciences , then men shall clearly see , what they had forgot before : they shall promptly dictate the whole course of our lives , and acquaint us with every action that hath past us , and every circumstance , to accuse and excuse . This is the kind of the tryall , by which the workes of men shall be tryed . Lastly , with the Summons there shall be an appearance , and with that a separation , and a tryall , after all these are done , then commeth the sentence , then the Sentence shall be pronounced upon the one , and upon the othet : the one Sentence full of sweetnesse and comfort , every word droppeth as a honey combe ; Come you blessed of my Father , inherit the kingdome prepared for you , from the beginning of the world : The same voyce that Christ spake to them here , Come to me ; the same shall be there , Come yee blessed : and as they were carefull to come to Christ here , so they shall make a happy comming to Christ there . The other is a sentence of Hell , and wrath , and horrour , Depart yee cursed into everlasting fire , prepared for the divell and his Angels : as they desired here to depart from God , and said to him , depart from us ; so they shall heare that word of horrour and woe , pronounced at that day : they shall bee sent away into fire , to have their portion with the Divell and his Angels . Thus briefly I have shewed concerning the Person judging . First for the Iudge himselfe , God. And then for the Iudgement , first , that it must be : and then the manner how . I should goe on to the next generall point , that is to consider the things and persons Judged , every worke , of every man , whether it bee good , or whether it bee evill ; And so I should have given the Application , and Use of all together . But so much for this time . FINIS . A A TRIALL OF SINCERITIE ; OR , THE DESIRE OF THE FAITHFVLL . ISAIAH 25. 9. This is the Lord , wee have waited for him , wee will be glad , and rejoyce in his salvation . PSAL. 38. 9. Lord , all my desire is before thee ; and my groaning is not hid from thee . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. A TRIALL OF SINCERITIE ; OR , THE DESIRE OF THE FAITHFVLL . SERMON XV. ISAIH 26. 8 , 9. Yea , in the way of thy Iudgements , O Lord , have wee waited for thee : the desire of our soule is to thy Name , and to the remembrance of thee . With my soule have I desired thee in the night : yea , with my Spirit within me , will I seeke thee early : for when thy judgements are in the earth , the inhabitants of the world , will learne righteousnesse . THis Chapter is a sweet song of the Prophet ( if I mistake not ) concerning the restauration of the Iewes . And the words of the Text , are the sweet Swan-like song of our deceased Sister , which she desired might be her Funerall song , her Funerall text , at this time : and desired it long agoe , before any thing , that is now fallen out , came to passe . And I have accordingly pitched uponit : not only to satisfie her desire in a just thing : but especially , because I approve her choyce of a fit Text ; there being not in the whole Scripture , a portion that will afford a fitter Character ( in my apprehension ) for her person : as you shall understand in the close , to which therefore I shall deferre the speaking to the present occasion . The truth is , I have handled a good part of this chapter formerly , and in this place : but now wee shall cleane goe another way then then I did , and then I usually doe . I shall only desire to present so much out of these words without any curious observation or division , as may represent to us a perfect character of a sweet Christian-minded man or woman : which may bee of singular use , and very profitable . There be onely two things , that I shall observe in the whole words ? I shall but goe them over briefly , taking out the maine points ( as I conceive ) for that purpose , I shall mention them . We have here propounded to to us the compleat dutie of a Christian . And wee have here some effectuall motives intimated to stirre Christians up to the performance of that duty . There is a generall dutie ( to begin with that first ) that belongeth to Christians at all times . And there are some speciall duties which concerne Christians in some speciall times . Both contained here . The generrll dutie ( I shall not , as I said , handle it in my former way of observation , but only explicate the very words of the Text , and that will be enough for me . ) The generall duty ( I say ) of a Christian , and what should bee the temper of his heart , and spirit at all times , we may find expressed ( at least intimated ) very sweetly , with some excellent directions in the Text , in these three circumstances . First , we may see here what is the true Object , upon which a Christian soule should be fixed . Secondly , we may see the Latitude of the Acts which a Christian must exercise upon that Object . Thirdly , we may take notice , of the manner , and of the degree in which every one of those Acts must bee exercised . I shall but touch these briefly out of the words , and then come to the speciall duties , belonging to speciall times . First , to begin with the Object . The desire of our soule is toward thee , and to the remembrance of thy Name . God , and the name of God , is that , which should be printed in the heart of a Christian : should be that to which the byas and streame of his whole soule runnes . First , I say , it should be fixed upon God. Wee are here in the world placed ( as it were ) betweene heaven and earth : Now all the matter is , how our Byas is set , which way that turnes . As the Byas is of the heart , so the man is . Our hearts may bee turned downwards to the earth , and to earthly things , and so wee shall runne a course of ruine and destruction : our hearts againe , the Byas of them , may be set toward heaven , and heavenly things , and so we shall runne the right course that wee ought . It is God that our soules should breath after . Fecisti nos , Domine , propter te , saith a Father : thou hast made us , O Lord , for thy selfe , and our soules are restlesse till they returne againe to thee . As they say of Circles . The Circle , the round figure , is the most perfect figure , and the most capacious figure , because there the line that beginneth in one point goeth round , till it returne into the same againe . So this is the greatest perfection of a man , when he returneth to his beginning : he had all from God , and when he reflects himselfe altogether backe againe unto God , hee attaineth his greatest perfection . And indeed there will bee no more rest for the soule in any thing out of God , then there is for a stone , or a weighty body in the liquid ayre . Hang a stone in the Ayre , and doe but once remove the ●…orce that holds itthere , will it , nill it , give but a way to it , and it will cut through , and never rest , till it come to a sollid substance , till it come to the earth , if it may to the Center of the earth . It is so with the soule of man : trie it in all the fortunes , and states , and conditions in the world , as a great Emperour said , I have runne through all things , and my spirit will rest in nothing : and as Solomon giveth us this observation out of all his travell , and experiment that he had made ; Vanity of vanity , all is vanity , and worse then vanity too , vexation of spirit ? this is the summe of all ; feare God , and keepe his commandenents ; as he concludeth . This is the Object , upon which our soule should bee set , wee should have an eye to God ; labouring to approve our selves to him : making our approaches , and adresses , and returnes to him ; that our soule may re●… with him , that we may enjoy the light of his countenance here , and the fulnesse , and brightnesse of his glory hereafter . This is the first thing in the Object . Now , if a soule be carryed toward this Object , toward God ; and we can out-goe , and out-grow these worldly things , looke abovethem , and looke downe upon them with scorne : then the very name of God will be sweet , and precious to us . To thee , and to thy name . Every thing which is a memoriall , a remembrance of God ; Every thing by which God may be knowne , will be taken notice of . All his Attributes , his Word , and Ordinances , and all other things which come within the compasse of his Name ( as I suppose there are not many here but know , according to the ordinary explication of Divines , of the third commandement , Thou shalt not take the name of the Lord thy God in vaine , and the first Petition , hallowed be thy name ; What is meant by the name of God ) When the heart ( I say ) is set upon God , it will even leape for joy at the very name of God : the very name of God will bee sweet to him . To enjoy God is sweet , and to have but a glimpse of him , to have him but represented by name , is sweet too . As it is reported of a Father , that was a godly man , and a Martyr in his time : that he was so frequent in roling the name of Christ , the name of Jesus in his mouth , that when hee died , it is reported that in his heart there was ingraven , and written , the character of that Name in golden letters . And as Saint Austin speakes of himselfe ; Time was ( saith he ) that I found infinite sweetnesse , it was honey to mee to reade a peece of Tully , there was so much eloquence in it : but after I came to bee a Christian , to be acquainted with God , and with Christ , then , me thought , the leaves were drie , and the beauty withered ; I found no such sappe , nor rellish in them . And he giveth the reason : Because ( saith he ) I did not there find the name of my blessed Lord : they did not bring to my remembrance , they were not Vehicula ; instruments , to convey to my soule , something of my God : Therefore all that Eloquence vanished , and it was but an empty sound : like a Cart that runnes with speed , rattleth , and makes a great noise when it is emptie : so all the goodly sound of words , when there is nothing of God carryed along with it , that puts us in mind of God , it will have but little savour and rellish to a pious heart . But I must not dilate upon things , lest I prevent my selfe in what I more intend . This is the first thing , that I note here : the Object upon which we should place our hearts and soules : they should bee toward God , and toward his Name . But then secondly , here is intimated in these words , nay , and directly exprest , the Acts which a Christian should exercise upon this Object . There are three Acts that are here mentioned : ( for the whole soule must be taken up , and carried with full streame toward God in all the parts and faculties of it , and so wee have it here clearely exprest . ) First , here is an act of the Understanding , the intellectuall facultie mentioned : Our remembrance is toward thy name . There is a remembrance of God and his name . And this should bee one thing which a Christian should take speciall care of . Our memories should not be like sives , to let out the cleare water , and to returne the graines and the dregges : We should not have that treasurie to preserve rubbish , but to preserve our Jewels : as when there was a dispute before Alexander that great King , concerning a rich Cabinet , that he tooke amongst his spoiles , when hee had overthrowne Darius King of Persia , the richest Cabinet of the most costly Jewels , that the world had then seene : there was a dispute before him , to what use he should put it : and every one having exprest their mindes according as their fancies lead them : the King himselfe concluded , that he would keepe that Cabinet to be a treasurie to lay the bookes of Homer in . I am sure , the richest Cabinet that is , is in the soule of a man , the memorie , which is the treasure-house where we lay up all that we know and learne : it is a rich Cabinet I confesse , and therefore the fitter for the richest Jewell : to lay up the word of God there : as Marie , treasured up those things shee heard in her heart : to lay up the remembrance of God there : often to thinke upon God. It is a very sweet saying of a learned and godly Father : A man should oftener remember God then hee doth breath . As the Common-wealth is maintained by exportation , and importation of commodities ; so is our life maintained by a continuall exportation , and importation of the Ayre , passing to and fro : breathing out the Ayre , when it is too hot in us , and fetching it in coole againe , to refresh and supply the spirits : our life ( I say ) is maintained by it : and God is the very fountaine of life to us : even as the soule is the life of the body , so is God the life of the soule , therefore we should alwayes be remembring of God , so oft as wee breath : breathing out prayers to him , or prayses of him in returne of his mercie . Our memories ( I say ) should be exercised in thinking upon God , in remembring of God ; Remember thy Creatour , in the dayes of thy youth , saith Solomon : We should begin betimes , and wee should never be weary of this . The memorie is one of the brittlest parts , and we are most apt in age to grow to oblivion and forgetfulnesse : as that great Oratour did sometime , it is reported of him , that his memory ( which was incomparably excellent before ) failed him so much before he died , that he forgat his owne name . Wee cannot forget God , but we must be worse then hee , and doe that first , forget our owne name , that wee are Christians , that wee are sonnes and daughters of God. Therefore this should be a thing , that we should often inure our selves unto , not to put the thoughts of God from us , or thinke they are too sad and serious , and so to account them as unwelcome guests : but we should rather often , bath our selves in these sweet delights , in the meditation , and remembrance of God. That is one thing . And then secondly ; besides the act of the understanding ( I will goe according to the words of the text ) there is an act of the will , and of the affections : one onely named as a tast of all the rest : for indeed wh●…e one is , all are , they are so linked and chained together , that they cannot be separate : And here is a sweet act of affection mentioned ; The desire of our soule is toward thee . This should be one part of a Christians character , that his desires should be alwayes breathing out , and flaming up towards heaven : that if he cannot at least obtaine the highest pitch of full sayles of love , and of a full perfection in vertue and grace : yet , whatsoever he commeth short in otherwise , to make it up with abundant desires , ardent longing desires : not to come short in that to be sure : that will make an excellent supply . And indeed , it is that , that poore and weake Christians must trust to many times , must relieve themselves with thoughts of : they often find themselves exceeding short , and defective in performances : if they did not find some desires working in them , there would scarse be any symptome of life . As it may be in the body : a man can see sometimes , but little motion in the body : scarse any symptome of life , the pulse is very weake and faint , and scarse moveth at all that can be discerned : but yet it may be there is some kind of breath stirring , or else we conclude the party , dead : so it is in this case : desire is that ( if there be truth in it , be it the lowest degree of it ) which is an evidence of spirituall life : there cannot be truth of grace , where there is not unfeigned , and hearty desires toward God , desires to approve our selves to him , desires to walke with him in our whole course , desires to bee defective in nothing ▪ and that is in some sort true ( as you know Divines have determined it , and if it be not mis-interpreted , there is a certaine truth in it ) the desire of grace , is the grace it selfe : and the desire of God , is that which makes some union , and giveth us some communion and fellowship with God. For it is impossible that the heart should desire , and long after God , except it bee , that the heart be pointed with love toward God , except the heart love God : for desire is nothing but a certaine configuration of love : Love is the generall affection of the soule to any thing that is good , in all the postures of it . Now if it fall out that the good thing I love , be absent from me , that I have it not in possession , then love is shaped out , and sheweth it selfe in desires . It must needes be therefore , that where there are desires toward God , and desires of grace , there is somewhat of God formed in that person , there is something of grace begun : at least the first lineaments thereof are drawne in some kind of truth . This is the second Act that Christians should exercise , and take speciall care to cherish : that they have continuall pantings , and breathings of desires toward God : their hearts should worke , and beate toward him continually . But then in the third place , there is another thing expressed in the words of the Text , and that is , these desires are not only ( according to our Proverbe of wishers and woulders ) ineffectuall desires : desires that are meere gaping , to see if the thing will drop into our mouthes or no without any bestirring of our selves : but here is joyned with them ( if wee peruse the words of the Text , we shall find it ) endeavours : I have desired thee in the night , and I will seeke thee early : the soule of a Christian desires God in the evening , and his spirit will seeke him early in the morning ( for those particulars of the time , I shall touch by and by , but now I only take notice of that third distinct act here mentioned , which is , ) our desires must be joyned with inquiries , with indeavours , to search after God , to see if we may grope by any meanes to find him out , to learne to know what is the way of his good will and pleasure , how we may lead a life that may be acceptable to him , and how we may come to the possession , and assurance of his favour , and be accepted in his sight . Except there be endeavours it is a shrewd suspition , that the desires are ineffectuall desires , and unformed desires : and not those that argue any life , and truth of grace . But when our desires are joyned with these bestirrings of the soule , to seeke after God , to search him out in his Word , in his Ordinances , to find his steps , and to find his goings , and so to maintaine a sweet and holy communion with him : that is a sweet act of grace , and a certaine ratification , and seale of the truth of it . But then , let me adde the third thing . In what height are all these actions to be boyled up ? or in what manner must we tender these services to God in this kind ? How must our understandings lay hold upon God , and treasure him up in our memories ▪ How must our affections and desires worke toward him ? how must our endeavours be carryed toward God ? The manner of all these will make this compleat , and so make up the full and compleat Character of a Christian , in this generall dutie . First , the soule must be carried intimatly , and most inwardly : the inward motions and workings of the soule and spirit must bee toward God. And therefore the Prophet here expresseth these acts , as the acts of the very soule and spirit of a man. All outward actions of seeking toward God , and making our approaches and addresses toward him , they are all such as may be counterfeited , a hypocrite may act them . There is nothing in the world , no shape of any externall thing in the world ; but a Painter with his pensill can draw the picture of it , give a resemblance of the thing : and there is no outward action in the world , that belongeth to God , or to Christianitie , but it is possible for a Painter , for a base hypocrite to represent them with an artificiall pensill . But the inward acts of life , that no Painter can imitate : a Painter cannot make a picture to have heart , and entrailes , and lunges , to have life and motion , and spirits , and bloud stirring in the veines : all those things a Painter cannot imitate ; he can make shapes , but he cannot put the life into them : he can make outward formes , but he cannot put the inwards to them . Now then this is that intended here : all those outward actions must bee animated actions ; not dead actions , actions that have no further bottome then the teeth outwards , that grow upon the house toppe : a word growing upon the tippe of the tongue , that hath no roote in the heart , and so for the rest . But they must have the roote in the heart and soule of a man ; that must inwardly be carried towards God. And when the heart and soule , and spirit of a man ( all which words are here used ) by a supernaturall grace that is implanted in them , when ( I say ) they are thus carried toward God , it is an argument of spirituall life ; that there is some life . Secondly , they must be carried sincerely , not for any by , or base respects . When a man makes toward any person or thing , and professes love to it : and doth it not for the thing it selfe , but for some by end : he doth not love that person he makes to , but he loveth that thing for whom he makes to that person . As for example : A man scrapeth and croucheth , and keepes a doe with a man , that he never saw or knew , one that he is ready , it may bee ( when his backe is turned ) to curse : but yet he will doe this for his almes , for his gaine , to make a prey , a use of him some way : this man loveth his almes , loveth his prey , loveth his bounty : but it is no argument of love to the man. So it is in this case : for a man to make toward God , and to seeme to owne him , and to be one of the generation of those that seeke his face , to addresse himselfe in outward conformitie , and many other things , by which another may charitably ( if hee have no other ground ) judge of him : all this is nothing , except a man may discerne something that may give him a tast , that his spirit doth uprightly , and sincerely seeke God ; that he loveth God , for God himselfe ; that he loveth grace , for grace it selfe ; hee loveth the Commandements of God , because they are Gods commandements , and because they are beautifull , being according to the rule of his Word . But otherwise , if it be any sinister thing , that carrieth a man on toward God , it is no argument of the life , and truth of grace . You know it is so in experience : there be many things that move , and yet their motion is no argument of life : A wind-mill , when the wind serveth , moveth , and moveth very nimbly too : yet you doe not say presently that that is a living creature : No , it moveth only by an externall cause , by an artificiall contrivance ; it is so framed , that when the wind setteth in such and such a corner , it will move , and so having but an externall Moter , and cause to move , and no inward principle , no soule within it to move it , it is an argument that it is no living creature . So it is here : if a man see another move , and move very fast , in those things which of themselves are the wayes of God , see him move as fast to heare a Sermon as his neighbour doth ; is as forward and hastie to thrust himselfe , and bid himselfe a guest to the Lords Table , ( when God hath not bid him ) as any ; the Question is , what principle sets him aworke : if it be an inward principle of life , out of a sincere affection , and love to God and his ordinances that carrieth him to this : it argueth that man hath some life of grace . But if it bee some wind that bloweth him on ; the wind of State , the wind of Law , the wind of danger , of penaltie , the wind of fashion or custome , to doe as his neighbours doe : if these or such like , bee the things that draw him thither ; this is no argument of life at all : it is a cheape thing , it is counterfeit , and poore ware . Thirdly , ( that which I have often said to be the principall , and the most considerable thing ( that I know ) in all practicall Divinitie , and which is the most Charactaristicall , of the truth of Grace , and of the life of Pietie in any one ) our spirits , and soules , and affections towards God , must be advanced to this height : to be carried toward God aboue all other things . I beseech you seriously thinke of it : I have often spoken of it , but it may be there may be some roome left for the mention of it now , and some necessitie of pondering it well . It will bee the Charactaristicall thing , by which a man may most certainly discerne himselfe . And I would desire to know wherein my defect of understanding is , if I be mistaken : but it seemes to me as a cleare thing that every one here , that hath not a mind to affront the mind of God , he dares not contest this argument , that it is a rationall thing , that if God be the best of Beeings , he should have the best portion in our love . All reason commands us to love that best , which is best : and to dispense our love according to the degree of the excellencie of the thing . There is no man but apprehendeth this clearely . A man may say that he loves his Wife , and he will prove it : and this shall be his argument , I love her aswell , as I doe another woman . Is this the proofe of conjugall love ? was this the covenant made betweene them ? hath hee fulfilled it in this case to her ? or she to him ? There is no man but seeth that there is more required : there is a peculiarity , and proprietie of love required in this case . It must certainly be so here : for we contract and espouse our soules to Christ , and upon those very termes , for better , and for worse , to forsake all the world , and to cleave to him alone : and if our spirits be not raised and advanced to that degree of affection , that Christ and God be so lovely , and beautifull , in our eyes , and so good ( for I name one sometime , and sometime another , it is all one upon the point ) if ( I say ) they be not advanced thus high : the conjugall knot was never tied betweene Christ and the soule : it is impossible therefore that such a one should have to plead the benefits that flow from a Conjugall union : neither can hee have title or right to any thing that issueth from a marriage with Christ , whose soule did but equivocate , and would never speake out the words , and who never answered the interrogations of a good conscience ( as Saint Peter speakes in another case ) that when the soule ( in the contract ) should say , that she takes him for to love ; and honour , and obey him , and to make him her Lord and Saviour : if the soule doe not yeeld to this , which it cannot doe , if it doe not esteeme him the best of all others , and that all others are to bee thr●… away , and to be forsaken in comparison of him . This is the t●… circumstance I have noted hence , which I suppose is intimated in these words : Though I have not said it is exprest here , yet it is so carryed with such a fulnesse ( the desire of our soule is to thee , and to the remembrance of thy name ) as if it were to God only , or at least , to him principally . But I must hasten . In the fourth place . It must be a universall love , and so a universall obedience ( which is the fruit of it ) which must justifie the truth of our affections towards God , and set the heart in a right frame and temper . Except a man love God , and love all the wayes of God , and all the ordinances of God , and yeeld himselfe in subjection , and resigne himselfe in obedience to them all : if he doe but reserve , and make choyce of any one sinne , to lie and wallow , and tumble in , he doth evacuate all the other good , hee throweth downe all the other good with that one evill . Will you come and plead with God , that there is but one sinne that you have defiled and polluted your soule with , and wallowed and tumbled in all your life , and I hope , God will never refuse me , or barre me out of his presence , and fellowship and communion with him for that ? Yes , you are as filthy , all over as filthy and defiled , and abominable , and odious to his eye , and to every other sense , aswell with one , as if you had beene in ten thousand slowghes one after another . And as the Philosopher speakes , a Cuppe , or some such thing , that hath a hole in it , is no Cuppe , it will hold nothing , and therefore cannot performe the use of a cup , though it have but one hole in it : so if the heart have but one hole in it ; if it retaine the divell but in one thing : as we use to say , In law , one man in possession , keepes possession , and a man can never have true possession , till he have voyded all : so , except all be rooted out and exterpated , and a man commeth to yeeld a full and absolute subjection to Christ universally , Christ hath no part or portion in us , nor we in him . Lastly , ( there were divers other particulars , that I thought to have added in this : but I see I must passe them over ) It is not every affection , that may seeme to have some height and universality , though I doe acknowledge that they will in some measure characterise out the truth , but yet there must be this addition : as it was with the feed that was cast into the good ground , it had depth of earth : so this must have depth in the heart , it must be well rooted , and fastned for perpetuity : it must be a constant affection , grounded and established in the heart . The Ayre ( you know ) is light , and yet we call it not a lightsome body , because it is lighted by the presence of another , and when that light body is removed it is darke , you may say it is darke , for the Ayre is darke in the night , when the Sunne is absent , as it is light : when the Sunne is present : those we call lightsome bodyes , whose light is originated , and rooted in themselves . So it is in this case : such are not godly persons that may have some injections of godly thoughts , and godly affections cast into them , and be in them for a spurt , and for a brunt , and for a little flash ( like a flash of lightning in the Ayre ) and gone away againe presently : but it must be rooted and grounded in a man , so as that it will continue , continue so as that the exercise of graces and duties toward God should be frequent and quotidian : as it is here in the Text : The desire of our soule is to thee in the evening , and our spirit shall seeke thee early in the morning : Morning and evening , frequently , daily , to have commerce and communion with God , to walke with him , to set our selves in his presence , and to approve our selves to him , to make it our constant trade to doe so , to be Gods dayes-men , to worke by the day with him , and withall to be constant to hold out for perpetuity . Onely time can discover truth : and truth is the daughter of time to us : God knoweth it before , but wee can never know , but by the holding out , but by the perpetuity . I acknowledge there is a great difference betweene that which the Scripture calleth temporary faith , and that which it calleth saving faith : there is ( I say ) a great difference : they doe not only differ in this , that the one holdeth out , and the other doth not hold out : but they differ in their vitall principles , by vertue of which one holdeth out , because it hath a more noble nature in it : and the other , because it is a slighter timbered thing , it doth not hold out : because the one is a reall , and true , and substantiall beautie of grace , the other but a superficiall and painted beautie : substantiall beauty , that is founded upon nature , upon our complexion , whether it raine or shine , it will hold out in both : but painted beauty , one feares a little wet will alter the painting , another , lest a little heate should doe it . A painted beauty will not hold , but true will hold . And they that doe love true , love long , as our Proverb saith : I am certaine it is so here , they who doe once love God truly , love God for ever . I will dispatch the rest in a word . There be some speciall duties , besides these generalls , which make the generall character of a Christian : I say there are some speciall duties , that doe concerne him according to the speciallity of times . Now there is a double time , and so a double posture of a Christian , in which accordingly he hath severall suites of graces , to put on , and to exercise . There is a double dealing of God ( which is the foundation of it ) God dealeth sometime in a way of mercie and favour toward his servants : and God dealeth sometime in a way of judgement , and wrath , and displeasure : and he doth so , ( though not as an angrie Judge , but as a father that is angrie ) even with his owne servants . Now accordingly , as this generall temper , and frame of spirit , should be at all times ; so it should shew and discover it selfe , in those severall times . In the time when God sheweth favour , then the servant of God is to serve God so much the more chearfully , and so much the more fruitfully : to runne the wayes of Gods commandements , because God inlargeth his way ; and giveth him free scope , and more opportunities , and advantages for it : and to improve those favours for the advancement of his glory that gave them . But the particular thing that is especially exprest here ( though that be intimated too , and it is noted as a character here of a wicked spirit , that they will doe wickedly in the land of uprightnesse : that is , in the land where God dealeth very gently , and graciously , and uprightly with them every way , and squarely , that they can no waycomplaine : it is a wicked spirit that doth so . ) But that which is specially meant here ( in the way of thy judgements will we waite for thee ) is , that Gods servants , will not only , not start ( if their temper be right ) from God when he smiles upon them ; but they will love him when he frowneth , they will even then stoope and kisse the rodde , they will then obey him : Gods children will acknowledge him to be their Father and Lord , and submit to him , even when he is angrie . Here is a vast difference betweene the godly and the wicked ( as I shall a little touch by and by . ) As the Father speakes even to this very purpose : when sweet oyntment is chafed , it smells the more sweet , it delivereth the perfume the more excellent ; but in a dunghill , in a filthy place , stirre it , and the more you stirre , the more it stinkes . Wicked spirits , when God doth but chafe them , manifest the filth and corruption that is within them ; as a man may know money ( as he saith ) when it falleth downe , whether it be silver or brasse , it will then betray it selfe : so here , their language , their speech will betray them then , and declare what they are . The divell thought that Iob had beene of such a temper , that hee would have curst God to his face , if hee would lay his hand upon him , and touch him : but it was farre otherwise , because he was of a better mettall and stampe , therefore he blessed God in the middest of judgement , as he had done formerly in the middest of his mercies . And this is that a Christian should doe : labour to bee fruitfull in thankfulnesse , and chearefulnesse of spirit , when God sheweth favour , and giveth any case , and mercy to him ; and labour likewise to be faithfull and constant to him , even when his judgements are abroad . But there be divers particulars in that ( I will but meerely mention them . ) There be these foure things , as so many steps and degrees of the dutie of a Christian in the times of Judgement , whether they be impendant , or incombent , whether they be publike , or private , that concerne the Church , or particular persons . First of all , the dutie of a Christian in the times of Judgement ( if he be of a right temper ) is Perseverance , to hold out , not to be beaten off for a little storme or shocke , but to keepe on his pace , to keepe on his way . Travellers that goe to sea : meerely to bee sicke a little , or in sport , if there arise but a blacke cloud , they presently give over , their voyage is at an end ; they come not to venture shockes , and stormes , and danger ; they come for pleasure : but the Marchant , that is bound upon a voyage , whose trade and imployment of life it is , every cloud and wind , doeth not make him to returne backe a gaine to shoare and to give over : but he goeth them through : so it is in this case , one that is not indeed and in earnest travelling toward heaven , he will be easily off upon a little storme arising ; if God doe but frowne , if there be but a wrinckle in his brow : all his pleasure in religion is gone , for it was some other things he aymed at , it was but for pleasure he came in here : but a godly Christian who is bound for heaven , whose voyage is set for heaven , and his course and the bent of his soule lieth that way , that . like a ship with full faile is carried toward heaven : stormes will not beat him off , but hee will persevere . Secondly , there is a necessary use ( as there should be perseverance , so ) that there should be a kind of excellencie and precellencie of all holy duties ( which I mentioned in the generall before ) which a man should exercise so much the more industriously and painfully in stormes and difficulties . All sweet odours are refreshing to the head at any time , but when there is a stinking place that is offensive , men hold them closer to them : so it should be with all the graces of Gods Spirit , with all holy duties , they should bee precious to us at all times ; but specially in times of stresse and difficultie : Oh then we should cleave close to them , then multiplie in prayers , then multiply in our holy walking with God , then multiply examining diligently our wayes , and looking more strictly and narrowly to our selves ; then we should reflect more seriously upon our lives , and then we should excell our selves : or else it will not countervaile , and be an Antidote against the evill and bitternesse of the times . Thirdly , there should be shewed patience in the time of affliction , in the time of Gods Judgement : we should not mutter against God , nor struggle , nor be violent against him : but humbly and meekly lay our selves downe before him , It is the Lord , let him doe what seemeth him good in his eyes . And lastly , there should be a proficiencie : the the inhabitants of the earth will learne righteousnesse : we should patiently waite upon God in the way of his Judgements , and withall we should be good proficients , then to learne righteousnesse . Gods rod should be to us as the fescue is to the child , the fescue points out to the child the letter , makes him take notice of it : and so Gods rod points out many good lessons which we should never otherwise learne and take notice of . I had never knowne ( as Luthers wife said sometime ) what such and such things meant , in such and such Psalmes , such complaints and workings of spirit , I had never understood the practise of our dutie , if God had not brought me under some affliction : affliction was a Comentarie , and fescue to point out my lesson to me ; and by that I understood . Let me but mention one thing more in a word ( I shall leave the Application , because I am prevented . ) Here is now the summe of a Christians dutie , which I have recommended to you , out of the words of the verses read : partly generall duties that belong to all Christians in all times : and partly some particular duties which concerne them more specially in some speciall times . There is a motive or two to presse and stirre us up to the performance of these duties . There is one in the verse before those I have read ( the seventh verse ) The way of the just is uprightnesse : thou most upright doest weigh the path of the just . Here the first Motive is from the consideration of God. God is a holy overseer of all our wayes ; a spectatour of all our carriage and behaviour , how we doe carry our selves , and approve our selves to him . God is not only a spectatour , and an overseer of our wayes , but hee is an expencer , a weigher and Judge of our wayes ; to reward everyman according to his workes : and wee should often cast our eyes to God , and see him looking upon us in our carriages , to put some more awe upon our spirits , that we may not wantonly breake out against God , not daring to doe evill in the presence of that holy God which one day we know , we must bee brought to account for , at the great Judgement . But I can but name it . There is a second Motive in the close , in those words which stand last of those I read , and a verse following . And that is from men , from the particular proper character of a Christian : it is that which differenceth a godly man from a wicked man. Herein lies the difference of their temper , and of their spirit : the godly man , he is described already what his carriage is , that is his carriage , which is here limned out in the Prophets owne expression , in their name : but the wicked men they are cleane otherwise , they doe not performe these duties ; neither the generall , nor the particular . Now it behoveth every one to take care to depart from the tents of those wicked men ; that shall bee swallowed up , and goe downe quicke to hell every one ( as it was in the case of Korah . ) It is the command of God that they should depart and sever themselves , and make as broad and vast a difference , and bee jealous , and take heed lest they assimulate themselves to wicked men in their lives , lest they be like unto them in their deaths : that they live not as they doe , lest they perish as they doe . Now , there be two or three things that are exprest concerning these wicked men . First of all , their Character is to be refractary to God in what way soever he shewes himselfe to them : if he shew his favour , or send his Judgements it is all one : in the land of uprightnesse , they will doe wickedly , and when Gods hand is lifted up , they will not see : nothing will doe them good : no way of working upon them , neitherby faire , nor by foule meanes . And we must be unlike them therefore every way ; we must take every dealing of God by the right eare ( as he said ) and make the right use of it for good . There is another thing exprest of them : that God will one day meet with these wicked men : let no man deceive himselfe : it is not a vaine thing to serve God : nor a cheape , nor a safe thing to rebell against God , for his hand shall be lifted up , and hee will breake them in peeces , and the longer he spareth , and the gentler he is , the more heavy it will come at last . Gods Mill grindeth slow , but it grindes to powder ( as the ancient saying is ) the more God is long-suffering , and long lifting up his hand to lay his stroake , the heavier stroake he layes upon them , and crusheth all to peeces at last . But there is another thing too : even those wicked men that are so stubborne and refractary , and scorne Gods word : that lift up the heele and kicke against him , and it may be scoffe and jeare , and deride the wayes of God : time shall come that even these wicked men shall be convinced , they shall see their envie against the godly , and hatred against the wayes of God , they shall see their foolerie , and they shall at last repent , when repentance shall doe them no good : repent , when they are even turned into hell , when they heare that sentence , Depart from mee you cursed . Therefore now seeing these things will befall the rebellious , that doe not walke according to this rule , according to this Canon which I have characterised a godly man by : this should bee a good incouragement to godly men so much the more to walke constantly , and to be true to their owne way . And if they doe live amongst wicked men , to be rather gainers by them , to grow the better rather then to receive infection , and corruption from them . They say that Lillies and Roses , or such like things , if they be planted by Garlicke or Onions , or such like unfavourie things , they doe increase in sweetnesse : the Rose and the Lillie are sweeter : so it should be when godly men are planted , and hemmed about with wicked men : the vilenesse and odiousnesse of their wicked wayes , may make them to loath wickednesse the more , and to love godlinesse , and to blesse God , that hath kept them , that they have not run to the same excesse of ryot with them . In stead of all other Application which I thought to have added ; as for example , and for instance : to shew us the true Analogie of a Christian : that we may discerne , who is a right Christian , and who is not : we must not discerne it by our fancies , but by those Characters God hath set . And a just apologie ( in the second place ) for those that are branded with nick-names . If this be the description of true pietie , and of a true Christian , to have the heart and soule breathing after God , and seeking night and day after him , and setting themselves wholly to walke in the way of uprightnesse , with sincerity before God : then certainly they are unjustly branded , whose consciences doe aime at these things , and the consciences of other men may tell them , that they doe so , and they see no other . And so for conviction of those men that are in the Bosome of the Church : they may see , if they be not according to this stampe : if they either faile of it , that there is none of these liniaments to be found in them , nothing toward God and his name , no understanding , no affection , no endeavours working that way ( and so for the rest ) if they utterly faile of this , they utterly come short , and are not worthy the name of Christians : but much more if they doe deride , and oppose , and contemne the mind , and the wayes of God , which God hath chalked out to us , for our rule and direction : that is a high degree of fayling and comming short , and therefore they may be convinced , that they cannot bee right : I doubt when the Bookes shall bee opened , and every one judged according to the booke of God , which shall be layed for the tryall of our lives : if our lives be not according to that : whatsoever our words bee , and howsoever wee carry it , it will not beare us out then . And it might have beene a Use also of Examination ; let every one of us examine our selves , and what our estate is according to this rule , and what degree of this we have attained too . And then for comfort , for those that are such according to this rule , whether it be in the perfection , or in the affection . If they have not the perfection , yet if their affections stand and runne this way , and that they can truly , and ingeniously say , that they are such in sincerity , there is a great deale of comfort for them . And for Exhortation , out of the severall branches of the duty which I cannot meddle with . And out of the severall Motives that I propounded out of the words of the Text. But ( I say ) in stead of all these , this present Sister of ours , whose Funerall we now solemnize , I might fetch an Argument as a Motive to all these severall duties from her example . To returne now therefore to the present occasion . I will speake something concerning Her in honour of whose Funerall solemnities , we are at this time met together ( that gave us the occasion ) I shall ( according to my custome ) dispatch it briefly . When any children of God die , the last offices of Love are performed to them by three severall sorts or rankes . The Angels : they convey their soules into the bosome of their father Abraham , into the blisse of eternity . The Bearers , attended with the Mourners : they carry their bodies to the bosome of their mother earth , to rest in tranquility . The Preachers ( as it were a middle betweene God and them ) they commend their name to the mindes of their friends the hearers , to live in their memories . My part at the present is to doe this : and I shall doe it , not so much to trumpet out her commendation , as to take a hint of something for your instruction , which may be usefull . But I must intreat you to remember , that you doe not use to lace or adorne your mournings : and therefore you have little reason to expect , any eloquent adorning , any Festivall ornament in such a Funerall argument . My language must be blacke , and patheticall , sutable to our sad occasion : it must not be pleasing to the fancie in the fresh flowers of Rhetoricke ; my language ( I say ) must be in blacke , but in blacke layed upon a ground of truth , which shall not blush for blame , speaking any thing besides , what I doe really conceive . As I dare not doe you so much wrong , as to paint or guild a rotten post : so I am willing to doe her so much right , as to set a rich Pearle in gold . To passe other circumstances ( as that shee was descended of an honest , and worthy Familie , and of good qualitie : that Shee had a full and hopefull issue descending from her selfe , and such like circumstances , which I leave for Oratours ( as unfit for a Divine ) to meddle withall . ) All that I shall say concerning Her , shall bee out of the Text , in which you may behold a true picture of her in all the linaments of her : and out of it , you may be able to draw , and take a good patterne for your selves . The Byas of her spirit was toward God , and toward his Name ; whose lively Image shee bare , graven in her memorie , living in her desires , and ( beyond all pictures ) moving also in her endeavours to seeke after God. The very quintescence of her spirit was carryed this way , and that intimatly , sincerely , universally , and constantly . With her soule shee desired him in the night , and with her spirit shee sought him in the morning : the light of the morning , and the evening starre ( as sometime the Starre did the Wise men ) conducted her to the Sunne of righteousnesse . In mercies Shee was not wanton , but thankfull and fruitfull : In judgements ( as in a fatherly way of correction , Shee had a deepe share , wherein being exercised with many yeares weaknesse , as those that knew her , knew very well , but yet in such fatherly dealings ) shee shewed her patience , her perseverance , her proficiencie : and being a Mourner for the stubbornnesse of the wicked , shee was a gainer likewise by them too : and all because shee looked up to God , who sees and weighs all our paths . In which I have briefly recollected upon the matter , the summe of the whole things conteyned in the text : so that so long as this Text is in the Bible , and so long as the Bible is in the Church , and so long as any thing ( though unworthy ) of this Sermon remaines in your memories , shee cannot want eithera sweet memoriall of her vertues in the booke of God , or a stately Monument in the Church , and in your hearts too . Happily some may scoffe , and some may doubt , as though this commendation flew too high , or out of sight . To whom I shall briefly answer both . For the former . It is reported of two great Tragedians , learned and famous in their time : Sophocles , and Euripides . Euripides presented upon the Scaene all naughty women : and Sophocles presented all vertuous women : and the ordinary observation of the wits of the times was ( as men are apt to bee vainly witted in these things ) they thought that Euripides that presented them bad , presented women as they were : and Sophocles that presented them good , presented them as they should bee . If I had nothing else to say to the scoffes of any , but only this , I suppose it would be sufficient : I doe beleeve fully , that I have presented her as she was : but howsoever you can take no hurt if you doe but consider , that it is spoken as what you should be . I am sure , and I know I have presented what you should be . And for any that shall doubt yet , that it may seeme too high . I would desire them only to consider this : I describe in the Text , the very temper and character of one that is truly godly ( such as I conceive her to have beene ) and the truth is , there is none that is truly godly , but in some degree or measure must attaine , and doe attaine to participate in a conformitie with this Character : and therefore I have neither done you ( as I conceive ) any wrong , and yet done her right too . And ( to draw to an end ) She hath left this honour behind her , that she lived beloved , and died desired . And who is there here almost that suffereth not a losse in her ? Her Husband hath lost a loving wife that honoured him highly . Her children have lost a loving Mother , that loved them tenderly , that tendered them duly . Her servants have lost a loving Mistris , that governed them gently , and was every way beneficiall to them . Her Brothers and Sisters , have lost a loving Sister , that answered them in their loves sweetly . Her Neighbours have lost a loving neigbour : full of courtesie to the rich , full of charitie to the poore . And my selfe have lost ( I hope there is none here so weake to suspect , that I blast the living , to blazon the praise of the dead , or that I doe robbe or strippe the living , to cloath the dead with their spoyles , but I thinke I may truly say , I have lost ) as truly and cordially a loving friend , as any shee hath left bebehind : though I esteeme many her Peeres , and I cannot complaine of any . But to end all . Her gaine in Christ countervaileth and sweetneth all our losses . Shee was a disciple of Love , shee loved her Lord , and loved all his Saints and servants : and therefore I doubt not , that she was a beloved disciple , and resteth in the bosome of her Love : where not to disquiet her happinesse , and detaine your patience any longer , I shall leave her in that blessed place , and commend you to the blessing of God. FINIS . THE EXPECTATION OF CHRISTS COMMING ; OR , A MOTIVE TO A GODLY CONVERSATION . 2 THESSAL . 4. 16. For the Lord himselfe shall descend from heaven , &c. 2 PET. 3. 14. Wherefore ( beloved ) seeing that yee looke for such things , be diligent , that yee may bee found of him in peace , without spot and blamelesse . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE EXPECTATION OF CHRISTS COMMING ; OR , A MOTIVE TO A HOLY CONVERSATION . SERMON XVI . PHIL. 3. 20 , 21. For our conversation is in heaven , from whence wee looke for the Saviour , the Lord Iesus Christ. Who shall change our vile body , that it may be fashioned like unto his glorious body , according to the working , whereby he is able even to subdue all things unto himselfe . IN the seventh verse of this Chapter , the blessed Apostle Saint Paul exhorteth the Philippians , to bee followers together of him , and to marke them which walke so as they had him for an ensample : And that hee might the better direct them in the dutie , ( the imitation of his ensample ) he sheweth that there is a great difference betweene others that pretended themselves to be the Apostles of Christ , and indeed were not , and himselfe : Many ( saith he ) walke , of whom I have told you often , and now tell you weeping , that they are the enemies of the crosse of Christ , whose end is destruction , whose God is their belly : and whose glory is their shame , who mind earthly things . These ensamples he would have them to avoide : follow not such , but be yee followers of us , for our conversation is in heaven , from whence we looke for the Saviour , the Lord Iesus Christ , &c. and follow those which walke , so as yee have us for an ensample : This is the example he would have them imitate . In the words you have these things considerable . First , What the conversation of these men was , whom the Apostle would have the Philipians to follow . Their conversation was a heavenly conversation : Our conversation is in heaven . Secondly , the reason or incouragement that they had to this imitation , to walke so heavenly , while they were on earth : because from thence we looke for a Saviour , the Lord Iesus Christ. Thirdly , the benefit by that Saviour , whom they looke for from heaven : Hee shall change our vile body , that it may be fashioned like to his glorious body . Fourthly , the meanes by which this great worke shall bee effected ; According to the working whereby hee is able to subdue all things unto himselfe . For the first ( to touch it only in a word ) there is from that , these two Observations clearely arising . First , That there is a heavenly conversation of the Saints on earth . Secondly , That while they are on earth , they are now stated in heaven . Our conversation is in heaven : Hee saith not only it shall bee in heaven , ( though there it shall be perfected ) but it is now in heaven , in regard of our present state and possession . Concerning the first , that the Saints on earth have a heavenly conversation . You must know , that the word here Politeuma , translated conversation , signifieth such a course of life , and of traffique , as is in Cities and Corporations , where many are knit , and united together in one common societie , in one common freedome : Our conversation is in heaven ; that is , we have a kind of heavenly traffique , a heavenly trade , while we are upon earth . There are divers things wherein there is an agreement between the cariages and conditions of men in Cities , and Societies here on earth , and this of the Saints of God , that have their conversations in heaven . I will only in briefe run them over , this being not the thing that I purposely ayme at . First , in Cities and Corporations there is a Register , wherein the names of the Freemen are inrolled . So in heaven also there is a Register , a certaine booke of Records ( as it were ) wherein are written the names of as many , as God hath appointed to life : Rejoyce not ( saith our Saviour ) in this , that the divels are subdued unto you , but rejoyce , that your names are written in heaven : And all that are not found written in the booke of life , are cast into the lake that burneth with fire and brimstone , Rev. 20. 15. God in his secret counsell and purpose , in his speciall providence and love , takes notice of all his servants , even of their names , and he hath them as sure , as if they were written downe in a booke , there is not one man that commeth to heaven , but the Lord knowes him already to be a man ordained to that estate and condition . Secondly , as in all Cities and Societies , there is a certaine law whereby they are all governed , in obedience to which they live . So there is a law whereby all the Citizens of heaven all the houshold of God are governed , that law which the Apostle Saint Iames calleth the royall law : a law which commandeth the very spirits of men : a law that disposeth the whole man to a heavenly frame , and subjection to the will of God , the great King of Heaven ; so that a man while he is here below , by degrees is drawne off from the world in his affections and disposition and carriage : and made sutable and conformable to the rule of righteousnesse . Thirdly , as in all Cities , there is a kind of safety and securitie to those that dwell there , not onely as they are incompassed with walls , but also as there is watching and warding , some wakin●… while others sleepe to keepe the rest in safety . So in this heavenly societie : the Angels pitch their Tents about those that feare God : nay the Lord himselfe is the Shepheard of Israel that neither slumbereth nor sleepeth : while men oppose them , God defends them : while men are labouring and plotting , and devising against them , and they ( it may be ) are secure and feare no danger ; God disperseth and disappointeth a thousand projects intended against his servants . It was so with his owne people Israel : while they were in the plaines , securely lying in their tents : there is Balack and Balaam consulting upon the mountaines how to curse them : but the God of Israel that is above the mountaines , that sitteth on the highest Heavens , hee ordereth the matter so , that Balaam for his life , ( though hee might have had all the wealth and honour of the Kingdome ) could not pronounce one curse against Israel , because God had said to him that he should not curse . Fourthly . As in Cities and societies on earth , men have communion and societie one with another , the lesse have interest in the greater , and the greater in the lesse , and all have interest one in another : the inferiours receive from the superiours , protection and provision , and the superiours receive from the inferiours , subjection and submission . So it is in this heavenly Corporation , in this spirituall Hierusalem : Ierusalem is a Citie at unitie in it selfe ; There is a communion and fellowship , that the Saints have with God the Father , with Christ , with the Angels , with the Saints in heaven , and one with another on earth . With God the Father : they have an interest in him , as subjects of his kingdome , as servants and children of his family : there is not the meanest subject in this kingdome , but he may make his request knowne to this Prince : there is not the least servant in this Family , but he may make his complaint to this Master : they may ( as children ) goe boldly to the throne of grace , and make their request knowne unto him , though it be but in sighes and groanes . Hence it is that God takes notice of them , your heavenly Father knoweth that you have need of all these things ; and therefore hee will supply them : If you that are earthly can give good things to your children , how much more shall your heavenly Father give good things to them that aske him . They have interest in Christ also : he is their Intercessour , therefore hence it is , that he is said to sit at the right hand of God , making intercession for us : Hee is their Advocate , if any man sinne , wee have an Advocate with the Father , even Iesus Christ the righteous : Hee is their Lord and Captaine , the Captaine of the Lords Armie , to defend his Church ; Michael , the great Prince standeth up for the children of his people . They have interest also in the Holy Ghost the third Person in Trinitie , they have not only , the love of God the Father , but the communion and fellowship of the Holy Ghost , as the Apostle wisheth for the Corinthians . Hence it is that the Holy Ghost is ready to helpe their infirmities ; to inable them to put up their requests , when they know not how to pray as they ought . Hence it is that hee sanctifieth them , and therefore they are said to bee Borne againe of water , and of the spirit : that hee comforteth them , therefore hee is called the holy Ghost the Comforter . As the Saints have interest in the three Persons in the Trinitie , in respect of their dependance upon them , so the blessed Trinitie hath an interest in them also : If I bee a Father , where is my honour ? if I bee a Master , where is my feare ? Because they acknowledge God to be their Father , they honour him , because they acknowledge him to betheir Lord they feare him , &c. They have interest in the Angels also : Hence it is that they are called Ministring spirits sent forth for the good of the Elect : They were Christs messengers , his Angels , and now they are made Messengers , Angels ; to the Saints , therefore saith Christ , Offend not one of these little ones , for I tell you , that their Angels behold the face of my father in heaven . They have interest in them , not as worshippers of Angels , which the Apostle condemneth , Coll. 2. as foreseeing to what a height Popish superstition would rise in this kind : I say ; not to worship them , to invocate them , to pray to them , we know no such will-worship which is without the rule . Wee have an Angell comforting Hagar ; we have an Angell defending Elisha ; we have an Angel incouraging Iacob ; wee have an Angell carrying Lazarus into Abrahams bosome : But wee never had any Angell that stood in this place , to have worship and adoration . This indeed the Angels have from us , imitation of their obedience , we pray , thy will be done , on earth as it is in heaven . They have interest in the Saints also : yea , in those that are dead : not as though they praied for us : yet they have a common desire of the welfare of the whole Church ; The soules under the Altar cry , How long Lord , holy and true , wilt thou not avenge our bloud on those that dwell upon the earth ? All the Saints departed , their soules crie to God to finish these dayes of sinne , and hasten the comming of Christ. And besides this , this further benefit wee have , that we are all members of the same body ; there is a gathering under one Head ( as the Apostle calleth it ) under Christ : they are the superiour members , wee the inferiour , all joyned under one common Head. Lastly , the Saints on earth have interest one in another : by vertue of this communion they have interest in the prayers , in the gifts , in the wealth one of another , so farre as necessitie and love requireth . Fifthly , and lastly , as in earthly Cities , and Corporations , there is trading and traffiquing , buying and selling , &c. So here , this heavenly conversation consisteth in a kind of heavenly traffique ( as the word importeth ; ) Wee either are all , or should be all heavenly merchants , even here upon earth . The kingdome of heaven is compared , to a treasure hid in a field , which when a man findeth , hee hideth it , and for joy departeth , and selleth all that hee hath , and buyeth that field . It is compared to a Pearle , which when a man discrieth the excellencie of it , he giveth all that hee hath to possesse that Pearle : There is a heavenly thing , that is worth all that wee can give , and it must be bought too . It is our Saviours counsell ; Come buy of mee , yea , come buy wine and milke without money , without price . It must be bought : but bought without money : there is nothing that is subject to corruption , that can buy heavenly things : Buy of me eye-salve , that you may see , and gold that you may be made rich , and garments , that your nakednesse may not appeare . This must be bought ; but what must we give for it ? Christ tells us ; hee saith that hee himselfe is the Pearle , the treasure , and that which we must give for him , is no more but this ; Let a man deny himselfe , and take up his crosse and then follow him . He must deny his worldly pleasures , his carnall affections , the love of his lusts , he must renounce his sins ; If thy right hand offend thee , cut it off and cast it from thee ; if thy right eye offend thee , plucke it out , and cast it from thee : What is that ? that a man should dismember himselfe ? No such matter ; What then ? To doe that which a man accounteth as harsh a peece of worke , as to plucke out his eye , or cut off his hand ; that is , to mortifie his carnall affections , to part with his sweetest lusts , which a man holdeth as deare , and sets as high a rate upon , as on his right hand , or his right eye ; there should be no sinne so precious , no gaine so sweet , no pleasure so delightfull , but a man should be willing to let it for Christ : there should be no worldly thing whatsoever , that a man should so set his heart upon , but if persecution for the Gospell should come , he should be contented to leave it for Christ , and in the meane space to let his affections hang loose to it , that whensoever Christ shall call him to part with his estate , with his contentments , with himselfe , he may let all fall for his sake , and the Gospels . This is the heavenly traffique of a Christian. I might here lay downe some tryals , by which men may bee able to judge of themselves in this particular , whether their conversation bee in heaven . I will instance but in some generalls , because I hasten to that I principally intend . See how thy affectionstand ; such as is a mans mind , such is the man : such as is a mans affection , such is his conversation : a heavenly affection argueth a heavenly conversation : a heavenly conversation , presupposeth a heavenly affection : for it is impossible for any man to walke in a heavenly course , but he that is of a heavenly mind . It sheweth the errour of those men that thinke , that that pitch of holinesse , and carefull walking with God in newnesse of life , is too strict a point to bee pressed : what ( say they ) will you have us to be Saints ? are wee not men ? shall wee not have infirmities still ? Yes that thou wilt , when thou hast done what thou canst . But here is the thing : What is the bent of thy heart ? what is the strength of thy mind ? what is the endeavour of thy wholeman ? which way are thy affections carried ? What dost thou mourne for most ? what dost thou rejoyce in most ? what dost thou hope for most ? According to thy affections , so will thy labour and endeavourbe . A heavenly heart sorroweth most for sinne , a heavenly affection rejoyceth most in Christ : Many say , who will shew us any good , but Lord lift thou up the light of thy countenance upon us : thou hast given me more joy of heart then they had , when their corne , and wine , and oyle abounded . A heavenly affection hopeth most for heaven , and that not so much , that thereby hee may be released from worldly troubles , as that he may be possessed of those heavenly joyes , that are to be had in the presence of God , and in a perfect communion with him ; that he may be freed from sinne , and fully brought into the glorious liberty of the sonnes of God. And this is that which stirreth him up with all industry and endeavour , and carrieth him along mainly , and chiefly to seeke after , not the wealth , and honour , and pleasure of the world , but how he may get into the Covenant of grace , and an interest in Christ , how he may attaine evidences of heaven , and testimonies of the love of God. He speakes of heaven , as the worldly man speakes of the world . A worldly man speakes of the world , and the world heareth him ( saith Christ ) every table ringeth of his worldly talke ; every company soundeth of his worldly affections ; in every meeting he sheweth his worldly disposition . So a heavenly-minded man is alwayes talking of heavenly things : alwayes labouring to draw heavenly uses out of earthly things : let crosses come , he can draw comforts from thence , he makes them meanes to take off his heart from the world , to set it more toward heaven : as Noahs Arke , the more the waters increased , the neerer it was raised to heaven : so a heavenly man , the more worldly crosses come , the higher his soule riseth toward heaven : the worldly man sinketh under afflictions , but he is lifted up neerer to Christ. This is a heavenly conversation . But I will not stand on this . The second thing which I told you was observable from the first part of the Text , was this ; That in this very life , the children of God are stated in a heavenly condition . Our conversation is now in heaven , saith the Apostle . When a man is brought by repentance and faith unto Christ , he is brought into a heavenly state : actually possessed of heaven . And that in two respects ; In respect of right and title . In respect of possession . First in respect of right and title , and that also first in respect of Election : God hath elected them to it . Secondly in respect of vocation : they are begotten againe to a lively hope . They have now the Word which giveth them a promise of heaven . They have now the spirit , which is the seale of their inheritance , you are sealed by the spirit of Promise , to the day of redemption , Eph. 1. 13. Secondly , in regard of possession : they are now already in present possession , not in full possession , but in present possession : A possession not in themselves , but in Christ , by vertue of the union and communion they have in him . By the union and contract that is betweene Christ and the soule ; Christ is become the Husband , the Christian the Spouse . So that as a Wife if her Husband should travell into a farre Countrey , and in her name should take possession of those lands , that were left her by her Father , the Wife now is possest of those lands , in her Husband , who in her name hath taken possession of them : so Christ entring into heaven , hath tooke possession of heaven , which is given to us by the will of God ; It is your Fathers pleasure to give you a kingdome : Christ hath possessed it in our name : I goe ( saith he ) to prepare a place for you : and it is my will that they bee where I am : I goe to my Father , and your Father ; to my God , and your God. All that Christ hath in heaven , Hee hath it for us : Hee is gone before , that wee may follow after : wee cannot possibly lay claime to heaven , wee cannot hope hereafter fully , and personally to professe it , if Christ had not first taken possession of heaven for us . The Use of this in a word , shall bee to stirre up every one to looketo his hope of heaven . It is usuall for men to possesse their hope to be saved , and scarse any , but they will say they hope , if they die , they shall goe to heaven . Yea , but thou must now possesse it , if ever hereafter thou meane to enjoy it : and thou must possesse it first in Christ : thou must be united to him by faith and love : those are the bonds whereby the Spirit of God , tyeth us unto Christ : therefore Christ is said to dwell in our hearts by faith . Which shewes the horrible presumption of many , and how they adde to their other sinnes this , that they presume that they have right , and title to heaven , and yet are not united to Christ by faith : as if a man should give out , that he were the heire apparant to a Crowne , or the sonne of a King , and yet neverthelesse should indeed be the sonne of a Beggar , and have nothing to shew for his pretended title to the Crowne and kingdome : what would this be accounted , but high treason against the King ? What a height of sinne is this that is in many men , which to their other sinnes adde a presumptuous claime to heaven , when they have no right to it ? I Remember , that in the time of Ezra , we shall read of many , that laid title and claime to the Priesthood : but Ezra searched the booke of the Genealogies , and finding none of their names Registred there , he presently concluded that they were none of the Priesthood , therefore they were accounted polluted , and put from the Priesthood . If any man lay claime to heaven ; God will search his booke of Genealogies ( as it were ) he will search the Register of heaven , and if he find that his name be not inrolled there , if hee be not found to have interestin Jesus Christ , all will be nothing , he shall bee cast out to his greater confusion . This should therefore stirre up euery one to make good his claime to heaven now : either now to bee possest of heaven , now to sit in heavenly places with Christ , or else looke not to come to heaven afterward . But to leave this , and to come to that I mainly intend , namely the Argument , or reason or ground of the Apostles heavenly conversation . Our conversation is in heaven , from whence wee looke for the Saviour , the Lord Iesus Christ. The Apostle observeth here a kind of speech , and that which seemes not so Grammaticall : that he may thereupon build a sound and substantiall truth in Divinitie . He had said before , Our conversation is in the heavens , in the Plurall number : but now when hee speakes of Christs comming thence , he speakes of it in the Singular number , Our conversation is in the heavens , from whence , from which particular place , Wee looke for the Saviour , the Lord Iesus Christ. Of purpose to shew us thus much : that though Christ in respect of his Deitie , and divine nature he be in all places , filling heaven and earth : yet in respect of his bodily presence , hee remaineth now , and so will till his second comming ( which the Saints looke for ) in heaven . Against those Vbiquitaries , that will have the body of Christ to be every where : In Heaven ( say they ) visible ; in this place invisible . The Papists hence build the Doctrine of Transubstantiation : they will have the body of Christ , even that very body that was borne of the Virgin , to be now Bread , and the bread turned into it . The Lutherans will have the same Body about the bread . No , saith the Apostle , there is no such matter : from thence , from that very place , that very individuall , particular , single place , from the third heavens , where the body of Christ is , Wee looke for the Saviour : hee remaineth there , and so will continue till his comming to Judgement . So againe in another place , Collos. 3. 1. Set your affections on things above , where Christ sitteth at the right hand of God ; Above , that is in heaven , where Christ sitteth , and continueth , and will remaine till his second comming . Our Saviour told his Disciples in the dayes of his flesh , that the poore they should have alwayes with them , but me ( saith he ) you shall not have alwayes . If this be true that they say ; then Christ hath not said true , for hee is still in respect of his bodily presence , and hath beene , alwayes , with us . But I let passe that . The thing I note hence is this ; That that which most soundly , and effectually settleth the heart of a man , in a heavenly conversation upon earth , is the looking for the Saviour of the world , even the Lord Iesus Christ to come from thence . I say , there is nothing that so settleth the heart of a man in a heavenly conversation upon earth , nothing that makes him so heavenly minded , nothing that ordereth him in so heavenly a course , as this , if hee rightly looke for Christ to come from thence . That you may conceive this the better , you may please to take notice , that there are two things included in this point . First , that all the Saints of God , while they are on earth , their continuall expectation is , for Christ to come from heaven . Secondly , that nothing is so effectuall to settle a man in a holy course while he liveth on earth , as this expectation . These two things I will open to you at this time . The first ( I say ) is , that the Saints and servants of God while they are on earth , doe continually expect and looke for the Saviour of the world , even the Lord Iesus Christ to come from heaven . By the comming of Christ , you must understand his second comming to judgement . For there is a threefold comming of Christ. A twofold comming in his Bodie ; and one by his Spirit . The first , was the comming of Christ in the flesh , when hee came to take our nature upon him , and to be borne of a Virgin. The second , is the comming of Christ by his Spirit , so hee commeth continually , and dayly in the hearts of men , in the preaching of the Gospell in vertue and efficacie . His last comming , and his second comming in respect of his body , is when hee shall come to judgement . Never looke for the comming of Christ in his body upon earth in the sight of men , till that great day come , when the Lord Iesus shall come with thousands of his Angels , in the glory of his Father . Now then this being the meaning of it : we will prove it . And first , that it is the continuall expectation of all the Saints of God , and the continuall desire of their hearts , their continuall waiting , is for the second comming of the Lord Christ. As it was before the first comming of Christ in the flesh , so it shall be before his second comming . Before the first comming of Christ , after the promise was made to Adam , all the expectation and hope of the Fathers , and Beleevers , was this , when the great Messias would come : and therefore saith Iacob , I have waited for thy salvation ; and David , I have longed for thy salvation , meaning Christ , the Saviour of the world : and the Church groweth to a kind of holy impatiencie ; Oh that thou wouldest breake the heavens and come downe . And immediatly upon the time of Christs comming , there were alwayes holy men in those times , that were stirred up with a continuall expectation of it ; and therefore it was made a marke of a good man in those dayes : It is said of Ioseph of Arimathea , and Simeon , and of divers good women , as of Anna and others , that they waited for the consolation of Israel ; they continually waited and expected , when the great comforter , and Saviour of his people would come . So shall the second comming of Christ be : from the very time of his Ascension into heaven , to the time now , and to the time of his last comming to Judgement , all the eyes of men will be towards him : When I am lifted up ( saith our Saviour ) I will draw all men after me , which though it bee there particularly understood of his lifting up upon the Crosse , yet it is intended in generall of his Ascension into heaven . So that as after the promise was given of the Spirit ; The Disciples waited for the receiving of the gift of the holy Ghost . So it is now , and will bee , since the holy Ghost is already given , there remaineth nothing to be looked for , but Christ himselfe in his second comming to finish all these dayes of sinne . And that this is the disposition of all the servants of God , appeares by divers places of Scripture , 2 Tim. 4. 8. saith the Apostle there ; Henceforth there is laid up for mee a crowne of righteousnesse , which the Lord , the righteous Iudge , shall give me at that day : and not to mee only , but unto them also that love his appearing . The Apostle here makes a description of all those that shall bee saved , and hee saith , they are such as love the appearing of Iesus Christ ; now that which a man loveth , he desireth , and lookes , and longs for . And in Heb. 9. 28. Christ died once for many , and unto them that looke for him , shall hee appeare the second time unto salvation . Salvation is brought : to whom ? to all those ; and onely to those that looke for the appearance of Christ. Therefore it is said of all the Beleevers in Heb. 11. That they saw things that were invisible , and that they had an eye to the recompence of reward , and that they saw the promise a farre off . They looked still for those things that were to appeare by Christ. This I suppose is sufficiently confirmed by the Scripture , let us therefore make some use of it . Try now what comfort thou hast in the expectation of that great appearance of the Lord Jesus here spoken of . This is the most infallible ground , and undoubted evidence , and testimony of the truth of grace now , and assurance of glory hereafter : if God have now stirred up thy heart in faith , and holy affection , to looke for , and to long and waite for the appearance of Jesus Christ. Without this there is little love to Christ. The Church in Cant. 1. 2. sheweth her love to Christ , Draw mee ( saith shee ) and we will runne after thee . And chapt . 2. 4. Stay me with flaggons , comfort me with apples , for I am sicke of love : and chap. 5. If you find him whom my soule loveth , tell him I am sicke of love . If thou be of the disposition of the Church , thou wilt , out of love to Christ , desire nothing so much , as to enjoy the presence of Christ : The Spirit and the Bride , say come , and let him that heareth say come : the Spirit saith come , and the Bride ( because she is stirred up in the same affection by the Spirit ) shee saith come too . Christ saith to his Church I come , and the Church shee saith againe Come : Here is the agreement betweene Christ and his Church , and the same disposition is in all the members of Christ , a waiting and longing , and desiring for the comming of Christ. There are many that pretend they waite , and desire for the comming of Christ. When a man is under any affliction , or in any trouble , then , Oh that Christ would come and end these troubles . You shall heare a man that is abused , and wronged by the oppressions and injuries of others , and by the unrighteous dealings of wicked and ungodly men , crying out , Oh that Christ would come and put an end to these evill times . Yea , but if thou hast this desire of Christs comming , that is in a man of a heavenly conversation . It will appeare in these three things . First , it will appeare by the Ground of it . What are the grounds of thy desire ? what are the motives that incourage thee , to long for the comming of the Lord Jesus ? That which is the ground of faith , is the ground of hope : that is the promises : Faith is the ground of things hoped for : and the Word and promise are the warrant of Faith : Faith and Hope looke both on this , the free promise of God : so it is said of Abraham , that hee beleeved above hope , because he knew that he that promised , was able to doe it . There is the first thing then : Faith is the ground : there is none but a true beleever , that can indeed aright waite for , and desire the comming of Christ. But this will appeare more in the second thing , and that is , by the companions of this expectation of Christs comming , when it is right , and as it should be in the soule of a Beleever . The first companion of it , is Patience : If we hope for that wee see not , then doe we with patience waite for it ( saith the Apostle , Rom. 8. 25. ) If we have hope , and expectation of Christs comming , if it be right , it will stay the heart , and calme and quiet the spirit , in the middest of all injuries and crosses , and afflictions in the world ; it will make us to waite with patience : Hee that beleeveth will not make hast . When a man beleeveth that there is a time when Christ will put an end to all these things , it is that which mortifieth and subdueth the rising of his spirit , and discontentednesse in afflictions , it makes him possesse his soule in Patience . There is a kind of impatient waiting of men , in the middest of discontent and revilings , and evill speakings , and threatnings of others : and then , Oh that Christ would come . But when Faith workes kindly in the soule of a man : there is a calme composednesse of heart : a submission to God in the present tryall : and yet neverthelesse a rejoycing , in hope of the comming of Christ , and of that glory that shall bee revealed . That is the first thing , there is Patience accompanying it . The second thing that accompanieth it , is Love. No man can in truth and aright , hope for , and waite for the comming of Christ , but he that loveth Christ and his comming . Now this Love must be grounded on our tast of Gods love : Not that wee loved him , but that he loved us first ( saith the Apostle ) no man loveth Christ , but first he is loved of Christ : no man loveth God , but first he is loved of God : and the tast and rellish of Gods love in my soule , workes love to God againe : as from the heate that commeth from the Sunne , there is a reflection that boundeth backe againe to the Sunne : so Gods love in us reflects love to God againe . This Love will appeare in the secret sighings of the heart : All the creatures groane ; yea , we also sigh in our selves ( saith the Apostle ) waiting for the adoption , even the redemption of our bodies . There is , I say , a secret sighing of heart , and that not only in the time of trouble and affliction : but in the time of comfort and prosperitie , when a man hath abundance of outward things about him , yet then , because his love is set upon Christ , and the perfection and end of love , is the fruition of the object loved , therefore there is a sighing , a holy discontent , as it were , a kind of yearning of the heart toward Christ : When shall I come and appeare before God ? ( saith David ) how long Lord , how long ? ( saith the Church in the Revelation ) If a man love Christ , and his comming only , because it shall end those miseries , and those troubles that are upon him in this life : this is not so much love of Christ , as love of a mans selfe , of his owne ease , and peace , and rest . But the love of Christ is this , when for the injoying of himselfe , I long for the fruitton of him whom my soule loveth , and I account nothing amiable in comparison of Christ , nothing delectable , nothing comfortable , nothing sweet to Christ : this is it that putteth the soule out of tast , and rellish with any thing , makes it sigh , as it were , under the enjoyment of all the comforts of this life , and long for the appearance of Christ , because then hee shall be perfected in the perfect enjoyment of Christ himselfe . This is that love of Christ , that is accompanied with Faith in a Christian , and hope , and expectation of his comming . Now then , if thou waite for Christ in truth , how commeth it , that thou dost not love him ? thou canst not waite for him aright , except thou love Christ himselfe , and for himselfe . And if thou love Christ , it will appeare , by thy care to walke in Christ : to derive vertue from him in all holy actions , to derive all heavenly wisedome , all heavenly disposition of heart from him : to please Christ in all thy wayes , to doe that whereby thou maist aprove thy selfe to God in Christ. This is the disposition of a heart loving Christ , and this is that loving of Christ for himselfe , and in himselfe that giveth me assurance , that I love the appearance of Christ. That is the second companion of this waiting for Christ , if it be right , there is a love to Christ. The third and last companion of a mans waiting for Christ , is the continuall affection of the heart , those same ejaculations , that intercourse , that holy and heavenly communion which the soule hath with Christ here . First in his ordinances , having a holy communion with him in them , waiting at the Posts of the dore of wisedomes house , to heare what Christ ( who is wisedome it selfe ) will speake to us : waiting if that hee will come now ( in the ministrie of his Word ) in his Spirit , whom we hope to enjoy fully in glory : Wayting for him likewise in the Sacraments to receive a further confirmation of our faith in him : wayting for him also in prayer , to receive further consolation and strength from him . Thus Annah it is said , that She was one that waited for the consolation of Israel , and served God in the Temple in prayer day and night . So where there is a waiting for Christ , there will be a continuall intercourse of the soule with Christ , a heavenly and holy communion with him in duties . Dost thou waite for Christs comming , and yet runne from Christs ordinances ? How can these stand together ? There is no man that can ever waite with comfort for Christs comming in glory , but hee that now waiteth upon Christ in his ordinances . If thy delight be in holy duties , in the worship of God , and that in such religious performances thou waitest for a further conveyance of the Spirit of Christ into thee , thou hast warrant to waite for , and to expect with comfort the second comming of Christ. Try yourselves therefore by these things . It is not every one that saith , I would that the Lord Iesus would come , or I would that these dayes were full , and finished ; It is not every one that saith thus , that rightly lookes for , or desires the comming of Christ. But he that thereby becommeth patient , and stayes , and composeth his heart in a calme and quiet temper in the middest of all crosses , and troubles , and afflictions that befall him , and that upon this ground , because Christ will come and put an end to my sinne , as well as to my sorrow , therefore I will waite with patience till hee come . And againe , hee that loveth Christ , that sigheth for his comming . And hee that now delighteth in his ordinances : this man only waiteth for the comming of Christ. There is yet a third Tryall , and that is , the effects and fruits of our waiting for the comming of Christ : And that is threefold ( to goe no further then the Text. ) The first is , a heavenly Conversation . The second is , a mans resting on Christ as his Saviour and Lord. The third is , the change of the body , which shall bee in the great day , when the soule and body shall bee united together , Who shall change our vile body , and make it like his owne glorious body , &c. But the maine fruit whereof wee are now presently possest , is a heavenly Conversation . And so I come to the second particular included in the observation before propounded , viz. That nothing is so effectuall to settle a man , and to dispose him to a holy and heavenly Conversation here on earth , as the right looking for the second comming of Christ. That this is true , you shall see it briefly , how the Saints of God upon this very ground have beene wrought , and incouraged to a heavenly conversation in all the parts and degrees of it . First of all , yee shall see , that this is that which mortifieth the secret lusts and corruptions of the heart . A man will never set soundly , and in truth , to the mortification of his inward corruptions , that doth not in truth out of love to Christ looke for his second comming . And the very reason why many are so dull and dead , and backward to this worke ( for want whereof they cannot lead so heavenly a conversation upon earth ) is this , because they doe not with love to Christ looke for his second comming . And that this is so , it will appeare by divers places of Scripture . Set your affections ( saith the Apostle ) on things that are above , where Christ sitteth at the right hand of God : And hee doth not only say so , but Mortifie therefore ( saith he ) your earthly members . Wherefore should they mortifie their earthly members ? because Christ sitteth at the right hand of God , upon whom yee looke , upon whom the eye of your faith is fixed : mortifie your members . For what is that that makes a man in truth to dispose and frame his heart , to bee fit to stand in the number of those that are clothed in white Robes at the second comming of Christ , but even this consideration that none shall appeare then with comfort , but such as now walke in holinesse of conversation ? Certainly that man that doth with delight expect his second comming , hee will be most carefull to fit himselfe for the receiving of Christ , and most diligent in setting himselfe to the mortifying , and subduing of his corruptions , that so hee may walke before him in all holinesse of life . A man that expects the comming of a King to his house : will he therefore bee secure , and doe nothing , because hee knowes certainly that the King will come ? No surely , hee will therefore , because hee is sure that hee will come , make ready and furnish his house , that it may be fit to receive him when hee doth come . Even so , because I expect the comming of the great King , the King of glory ( as hee is called in Psal. 24. ) I will now open my everlasting gates , I will now labour that hee may possesse my soule , I will now cleanse my selfe from all filthinesse , and pollution of flesh and spirit . Therefore the Apostle Saint Iohn having said , Wee are now the sonnes of God , and it doth not yet appeare what wee shall be , but wee know , that when hee shall appeare , wee shall be like unto him : for wee shall see him as he is . Hee presently inferreth , Every man that hath this hope in him , purifieth himselfe , even as hee is pure . Hee that hath this hope , that he shall be with Christ , that he shall see him as he is , he will bee carefull to purifie himselfe , as Christ is pure . This is the disposition of a man that truly longs , and rightly lookes for the comming of Christ , hee will be carefull to purifie himselfe . A man that expects to bee raised to some great and eminent place in the Court , hee will be carefull to fit himselfe with those necessary requisites that may make him capable of it , and enable him to go through it with credit and comfort . So he that expects to to have this great honour of the Saints , to be of the number of those that receive glory and happinesse , and comfort by the second comming of Christ : hee will be carefull to purge his heart from all corruption , that it may bee capable to receive that comfort . What daunts a man at the apprehension of death , and makes him have no delight in thinking of Judgement to come ? but the guilt of secret sinnes , with which hee hath beene , and is so unwilling to part . It is impossible for any man to looke with comfort upon the approach of Death , and to take delight in , and desire the second comming of Christ , but hee who upon this ground is carefull to purge his heart of all secret corruptions and lusts whatsoever . This is then the first thing wherein it doth appeare , that the looking for the comming of Christ , is a speciall meanes to worke us to a holy and heavenly conversation . Secondly , as this is that which mortifieth the secret lusts , and corruptions of the heart , so it is that also which mortifies our worldly affections . For what is it that will subdue in the heart , and purge out of it the love of the world , and worldly things but this , the looking for , and expectation of a better estate to be had in Jesus Christ at his second comming ? What is it that makes men hold the world so fast ? What makes them so gripple of the earth , and to cleave so close to the things of this life ? But because they have no comfortable perswasion , and expectation of a better estate afterwards . Certainly he that on a right ground , and upon good warrant can expect with comfort the second comming of Christ , he careth nothing for the things of this life . Therefore saith the Apostle ; If you be risen with Christ , seeke those things which are above , where Christ sitteth at the right hand of God : because , Christ sitteth at the right hand of God , therefore set your affections there : But how shall we come to set our affections there ? Set them not ( saith he ) upon the things of the earth . It is necessary that the soule of a man should have something or other to fasten upon , some object to take up its delight and joy : and he that cannot have joy and delight in better things , in things above , he lookes for it in things below : and the reason why hee so cleaves to , and claspes , and hugges with delight the things below ; is because hee hath no better things to thinke of , to hope after . Hee that hath a better inheritance to hope for , will easily let fall these things , and his affection to them , because his hope is in Christ who shall make him glorious at his second comming . You see then the necessitie of it in this second respect . But to goe further ; It is necessarie also for the avoyding of any evill , of any sinne in the act . What is it that makes a man regulate and square his course of life according to the rule of holinesse , so that he avoides the corruptions that are in the world through lusts ? But this looking for the second comming of Christ. This Argument Iohn the Baptist used to presse upon his hearers the Doctrine of repentance , because the kingdome of God was at hand . This is that upon which Saint Peter groundeth his exhortation unto the people , Acts 3. 18. Repent ( saith he ) and bee converted , that your sinnes may be blotted out , when the times of refreshing shall come from the presence of the Lord : Therefore repent , and returne unto God , doe away your sinnes , because there will a time of refreshing come , and you had need then to be found in another hue , in another state , then in your old rotten withered condition and sinfull lusts . This is the Argument that the Apostle used to the Athenians to bring them from Idolatrie to serve the living God , because God hath appointed to judge the world in righteousnesse , by that man whom he hath ordained . Even for that reason , because God hath appointed a time to judge the world in righteousnesse , therefore they should turne from their Idols to serve the living God. There is nothing that doth so unbottome the heart , nothing so shakes and looseneth a mans hold of sinne and unrighteousnesse , as the consideration of Christs comming to Judgement . What will it boote me ( will the soule reason ) to keep my sins when Christ will come to judge me for my sins ? What shall I get by going on in a course of a sinne , when I can looke for nothing then , but a sentence of wrath to be denounced against me ? This then is that that doth settle a man in a holy conversation in that respect . Nay fourthly , this is that also which quickneth a man to the practise of all holy duties in his place , both in his generall and particular Calling . It is the very argument which the Apostle Saint Peter useth to stirre us up to holinesse of conversation ; Seeing ( saith he ) that all these things shall be dissolved , what manner of persons ought wee to be in all holy conversation and godlinesse : looking for the comming of the day of God , wherein the heavens being on fire shall be dissolved , and the elements shall melt with fervent heate . As if hee should have said : Looke now about the whole world , and see what it is that now can comfort you , if you be such as goe on in a course of sinne : It may be you will say , I feare not much , for I have many friends : Yea , but all these shall die : It may bee thou hast store of lands : but all that shall bee burnt with fire . It may be thou hast many pleasures : but then there shall bee nothing but Judgement . The comming of the Lord , that shall then put an end to all these , and turne the course of things , the expectation thereof is a speciall meanes to take us off from a course of sinne , and put us on to a course of obedience , to make us walke in another kind of fashion while wee are in the world . Therefore the Apostle Saint Paul when he would stirre up Timothy to the worke of the Ministrie , what is the Argument that hee useth ? I charge thee before Christ , who shall judge the quicke and the dead . As if hee should say ; there shall be an appearing before the Lord , and therefore if thou wilt give thy account up with joy at that day , I charge thee to looke to thy Ministrie . So may I say to every man in his place ; I charge thee that art a Master of a Familie , looke to the businesse of thy Familie , to the salvation of the soules of thy people . I charge thee that art a Father or a Mother , to looke to the salvation of the soules of thy Children . I charge thee that art a Christian , to looke to the salvation of thy owne soule . And how is the charge ? I charge thee before the Lord Iesus Christ , who shall judge the quicke and dead . Because there shall come a time , when both thou and they shall bee present before Christ at his appearing , therefore if thou wilt have comfort in them , and in thy selfe , and in Christ ; be carefull to doe the dutie that concernes thy place , looking for the comming of the Lord Iesus . So then you see in this respect also thereis nothing so forcible an Argument to settle a man in a holy conversation , in a heavenly course as this , for a man alwayes to looke for the second comming of Christ. Lastly , there is nothing fixeth a man so constantly in a holy course as this . Our conversation ( saith the Apostle ) is alwayes in heaven . Wee alwayes walke on earth as those that aspire to heaven , because wee alwayes looke for the comming of Christ. Wert thou carefull to serve God yesterday ? doe it to day also : it may be Christ may come now and take thee away by death to day , and there is no preparation for judgement afterward . Little children ( saith Saint Iohn ) now abide in him , that when hee shall appeare , wee may have confidence , and not bee ashamed before him at his comming . What is it that giveth a man boldnesse , and takes away shame from him at the comming of Christ ? What is the reason that a man hath not that spirit of feare and trembling upon him , that shall bee upon the hearts of all those that goe on in sinne , when they shall cry to the mountaines to fall upon them ? but this that hee hath continued in a holy conversation , and constantly walked before the Lord with an upright heart . I have finished my course ( saith the Apostle ) I have fought a good fight , I have kept the faith , hence-forth is layd up for mee a crowne of righteousnesse , which Christ the righteous Iudge shall give to mee , and to all them that love his appearing . Still the servants of God have incouraged themselves to persevere in a holy course , from the expectation of the comming of Christ , that will give them a reward for their constancie in his service . It is the Argument that the holy Ghost useth to the Church of Philadelphia , Rev. 3. 11. Hold fast that thou hast , and let no man take thy crowne . As if hee should say , There is a time comming when Crownes shall bee given : but to whom ? to those that hold out , that persevere in a godly course , Be thou faithfull to the death , and thou shalt receive a crowne of glory . This is that , I say , that will make a man goe on , will make him that is good in youth , be good in age also ; because whensoever he dieth , he shall receive his Crowne . This will make a man that he shall not begin in the spirit , and end in the flesh : this will make him , that having put his hand to the plough , hee will not looke backe ; because hee no further lookes for comfort in the appearance of Christ , then hee hath had care to walke on constantly in a good course . Thus you see the point proved to you , that a Christian soule hath a maine benefit by his looking for the second comming of Christ ; and that this is it that makes him carefull to mortifie his secret lusts : that this is it that makes him carefull to purge himselfe from worldly affections : that this is it that makes him industrious to avoide evill courses : that this is it that makes him diligent in good actions ; that this is it that makes him constant , and to persevere to the end in all holy wayes , and in avoyding of all evill : because he lookes for , and waites for the comming of Christ. Now then take this for a maine tryall of your selves concerning the former point . Whether can you with comfort looke for the comming of Christ or no ? There shall bee abundance at that day , that shall hang downe their heads : I saw ( saith Saint Iohn the Divine ) the Kings of the earth , and the great men , and the rich men , and the chiefe Captaines , and the mighty men , and every bond-man , and every free-man ( men of all sorts ) hid themselves in the dens , and in the rocks of the mountaines , and said to the mountaines and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the Lambe , for the great day of his wrath is come , and who shall bee able to stand ? Would you therefore hold up your heads with comfort and with joy ? that when you heare a Funerall Sermon , it might comfort you to thinke , It will not be long before my time shall come , before my time shall bee ? would you in truth have freedome from the feare of death , which Christ hath purchased ? ( for hee tooke upon him the same nature , because the children were partakers of flesh and blood , that hee might free them , who for feare of death were held in bondage all their life . ) Would you have comfort in Christs comming to Judgement ? See how effectually this workes in you . Is it thus effectuall , that because you looke for Christs comming , therefore you prepare your selves ; therefore you purge out your lusts and corruptions , because there shall bee nothing then ( when the secrets of all hearts shall bee manifest ) that shall bee displeasing to him when hee shall come ? Are you carefull to let fall worldly affections , because you have a comfortable apprehension of heavenly joyes ? Are you carefull to turne your course from sinne , because you would not lye open to the judgement of condemnation ? Are you carefull to doe good , to persevere in the practise of godlinesse , because hee that shall come , will come , and will not tarry ? If it bee thus with you , then you may with comfort thinke of that day , then you may with cheerefulnesse looke upon the day of death : the day of death then , is better then the day in which thou wert borne : It is better to thee then the day of thy mariage , it is the day of that great Mariage that shall bee made betweene Christ and thy soule to all eternitie : It is better then the day that thou obtainest thy freedome , then the day that thou commest out of thy Apprentiship : it is the day wherein thou ait set free , and brought into the glorious liberty of the sonnes of God : It is a day that is better then the day of the enjoyment of the greatest comforts of this life , because it sets thee in the possession of pleasures that are at Gods right hand for evermore . Take this consideration therefore to heart : and that you may walke in a holy course the better , and with more constancie , keepe the object alwayes close to your eye . Thinke with your selves and say : If wee would walke as Saints in heaven , wee must live as Saints on earth . But how shall wee doe this ? Be often thinking of the comming of Christ : often put this question to your soules ; What if Christ should now come ? If hee should come now I am in the Church , am I hearing the Word with that affection that I ought to heare it with ? If hee should come now I am in my calling , in my worldly businesse , doe I follow it with a heavenly disposition as I ought to doe ? What if hee should come now while I am feasting , should he take mee as one feasting with feare lest I should sinne against God in my mirth ? What if hee should come and take mee asleepe , have I made my peace with God before I went to rest ? Worke these considerations upon thy soule . When the morning commeth , thinke , it may be Christ will come and take mee away before evening , how shall I walke this day , that I may have comfort in the comming of Christ ? When the Evening is come , thinke , It may be I shall never see morning before the great day of the Resurrection , what now shall I doe , that if I die in my sleepe I may rest in the Lord , and so may have comfort in his appearance ? Either this moment , either this minute , settle thy comfort and peace with Christ ; or it may bee the next houre it will be too late . And remember that if ever you will live a holy life , if ever you will have a heavenly conversation on earth , you must be much , and seriously settled in this meditation : slight it not : passe it not in your thoughts as a matter of discourse , but let it bee a working meditation , let it bee effectuall to produce somewhat in you that may warme and heat your hearts , and to set on fire the whole soule , and to purge out the drosse of corruption that remaines in you . Thus you see what it is that the Apostle here undertakes for himselfe , and for as many as walked as hee did : they had a heavenly Conversation , and that which made them have a heavenly conversation , was the looking for the comming of Christ. This was the fruit of their looking for the comming of Christ , it made them walke in a heavenly conversation on earth . There is another fruit of this : by their looking for Christ , they shall find him to bee a Lord and Jesus : Wee looke for the Saviour the Lord Iesus : Which word sheweth , that all that Christ did for the purchase of our redemption , hee did it by price , and by power . Hee did it by price , hee satisfied his Fathers Justice , and so hee is a Saviour : Wee waite ( saith the Apostle 1 Thes. 1. 10. ) for his Son from heaven , whom hee raised from the dead , even Iesus , which delivered us from the wrath to come . And by power too , over Sathan : so hee is a Lord , the Lord of might . Thou shalt find at the day of Christ , that hee will both bee Saviour and Lord to thee . A Saviour to free thee from sinne and condemnation ; A Lord , to bestow upon thee heaven , and glory with the Saints . This is another benefit of our looking for Christs comming in the manner before spoken of , wee shall find him then to be a Lord , and Jesus : one that will save us from our sinnes , and one that hath power to bestow heaven upon us . Wouldest thou then have this comfort at that day ? Let him bee so here to thee in this life : let him be thy Lord and commander of all thy affections , of the wholeman , yeeld obedience now to his will , and thou shalt find him a Jesus then . Hee is not a Jesus , a Saviour , except hee be a Lord and Commander also . But you see I cannot stand to insist upon this . The occasion of our meeting at this time , is to commit to the Earth the body of our sister departed : Shee hath now the termination and conclusion of all her wayting and expectation . And after so long a wayting , there remaineth a sleeping in the Grave a while , when the soule resteth in the hands of Christ , and waiteth for that great day , when body and soule shall be joyned together . I perswade my selfe well of her , that Shee was one of the number of those wayters that shall have joy at the comming of Christ , I had not much knowledge of her : only I observed in her sicknesse a good purpose and desire of new and better obedience , and performing better service to Christ then shee had done , if God should have spared her longer . And shee expressed also a great desire of Christs second comming : a desire that hee would receive her to himselfe , and that these dayes of sinne might bee finished . Much she was in these desires , and she had good warrant for it : for shee was carefull ( as I am informed ) to set up the kingdome of Christ in her Family . It is the dutie of a good Wife to be a helpe to her Husband , especially in matters of piety , and the worship of God : and therein her example should teach wives to strive herein . Shee was alwayes stirring him up to prayer in his Familie , to a more carefull sanctifying of the Lords day , herein Shee was frequent . Shee was much mortified to the world for some late yeares ( as it was observed in her daily course by those that knew her . ) Thus she laboured to fit her selfe and her Familie , that shee might have comfort in the great Day of the appearing of the Lord Jesus . I speake upon information , for your edification , to stirre you up to labour to fit your selves for Christ by purging out of sinne in your hearts and lives : Labour to fit your Families for Christ , that when you , and your servants and children shall appeare before him , you may looke on them , and looke on Christ with comfort , as men that before have prepared themselves for the comming of Christ , and as those that then shall lift up their heads , because the day of their redemption draweth nigh . FINIS . CHRISTS PRECEPT AND PROMISE ; OR , SECVRITIE AGAINST DEATH . LVKE 9. 44. Let these sayings sinke downe into your eares . PRO. 23. 14. The law of the wise , is a fountaine of life to depart from the snares of death . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. CHRISTS PRECEPT AND PROMISE ; OR , SECVRITIE AGAINST DEATH . SERMON XVII . JOHN 8. 51. Verily , verily , I say unto you , if a man keepe my saying , hee shall never see death . IT is not long ( men and brethren ) since Death rode in triumph thorow this Citie , and did beare downe all before him : hee locked up your houses , pulled downe your windowes , and made the wealthiest among you put upon them the semblance of Banckroutnesse , by locking up their dores , and turning their backes to their houses , and running away , so it played the Tyrant then : there died thousands a-weeke and the Grave that alwayes cryeth , Give , give , was almost cloyed with carkasses : Death served himselfe so fast , that the Prison could scarse hold the Prisoners : It might almost have beene said then of this Citie , as once it was of Egypt ; There was scarse a house wherein some were not dead , at least where there was not the feare of Death . Now it hath pleased God to shew you more favour , and men now die but by scores ; Death goeth his old pace , and takes away a few secretly without observation . But Death is amongst you still , and still will be so long as sinne is among you : and therefore it will not bee unseasonable upon this occasion for mee to speake , and you to heare somewhat that may arme you against this last and and worst Enemy , Death : which though hee make not such a stirre in these times of lesse Mortalitie , yet hee will certainly take us all away one by one : And who can tell but hee may be amongst the number of the hundred , or fewer hundreds that die now , as no man could tell whether hee should be amongst the number of the thousands then ? Since Death therefore is alwayes an enemie , and alwayes fighteth against us ( though not alwayes with like furie and violence ) it is a part of wisedome in us alwayes to heare , and to practise that which may secure us against the danger of death . And that is taught in this Text. Verily , verily , I say unto you , If a man keepe my saying , hee shall never see death . Wherein ( not to speake any thing of the Context ) I pray take notice who speakes the words . The Authour of truth : the Death of Death , hee that can best tell by what meanes a man may shun the hurt of it : hee that hath vanquished it , and overcome the uttermost of his assaults : Our Lord Iesus Christ , that hath slaine death , and brought life and immortality to light . Hee giveth us this direction for the avoyding of the hurt of Death . Then observe the manner of his speaking . Verily , verily , I say unto you : with an affirmation earnest and redoubled . Hee never affirmed any thing untrue , therefore that which hee speakes is an undoubted verity . Hee never spake any thing rashly , therefore that which hee affirmed so earnestly , is a weighty thing , and of great consequence . And lastly observe ( that which I only shall insist upon ) the matter of his direction here comprehended in a hypotheticall proposition , which hath ( as all such have ) two parts . An Antecedent , and a Consequent . In the one hee sheweth the Dutie to bee done as a necessary condition for the obtaining of that which is specified in the other . The first hath the Dutie ; The second the benefit that floweth from the Dutie . These two are knit together in a most necessary consequence . If a man keepe my word , hee shall never see death . You see now the only , and perfect remedie against the evill of Death ; that is , to keepe the saying and word of Christ. If any would know by what meanes he may bee secured against the terrible of all terrible things ( as one calleth Death ) here is a sure and certaine rule for him , and hee need not doubt of it , it commeth from the mouth of Christ , let him keepe his saying , and then Death shall never doe him harme . I will first interpret these words unto you , and then make them good by Scripture and Reason , and then apply them , and commit my selfe and you ; and all at last to the blessing of God. First then , when our Saviour Christ saith ; If a man : wee must conceive him to meane generally , at least indefinitely , If any man whatsoever : for so it pleaseth him to inlarge his promise in the redoubling of the word , that no man may have cause to say hee is excluded , except hee exclude himselfe . Keepe my sayings . Here first I must shew you what is meant by sayings : and then what it is to keepe those sayings . The Saying , or words of Christ , is , the Doctrine of the Gospell , the Covenant of Grace ; which by an excellency is called His : because by it hee bringeth life and immortality to light ( as I said before ) which in former times was hid as it were in the darke , and not made knowne so publikely to the sonnes of men . The Gentiles knew little or nothing of it . The Iewes knew what they knew with much darknesse and obscurity . Hee that was ( almost ) the first Preacher of this Gospell in cleare termes without any vaile or darknesse ( Iohn Baptist ) who was as it were betweene both , hee did deliver this doctrine not so darkly as the Prophets before him , nor so clearely , as after it was by our blessed Saviour , and those that succeeded him . Therefore I say , it is the Saying of Christ by an excellency , because hee did in a manner first begin to teach and declare the same , in the clearenesse and sweetnesse thereof : and hee sent his Apostles abroad to make it plaine and manifest to all the world , that a man may runne and reade it . And His likewise it is called , because hee is the Authour of it , for hee is the worker of that salvation which it declareth to us . Now this Doctrine of the Gospell hath two parts . The first acquainting us with our miserie . The second with the Remedie . For as the Bond and Acquittance specifie the debt , but to different purposes , the one to tie the Debtor to the payment , the other to absolve and acquit him : even so the Law and the Gospell both declare the miserie of man , the one to tie it fast upon him , the other to helpe him the better to loose it from him . The Physitian intreateth of the sicknesse as well as the Cure , but of the sicknesse alone for the cures sake . The Judge passeth a sentence of condemnation , and then largely rehearseth the crime and punishment due to the offender : the Pardon likewise makes mention of the fault , and the punishment , but in a different manner , and to a different end . So the Gospell declareth mans miserie , and borroweth so much of the Law , that may lay downe our wretched estate in our selves , and so draw in that which is the maine and principall part of it , the remedie of our soules . And this part of the Gospell the Apostle St. Paul succinctly delivereth in a few words , Rom. 3. 23. All have sinned , and are come short of the glory of God : All have sinned , and All have sinned in such a sort , and measure , and degree , that they are fallen short of that Glory of God , by which the Apostle ( I thinke ) meaneth , life Eternall : that Glory , that ( had it not been for sinne ) he would have bestowed upon the sonnes of men , by vertue of the first Covenant he made with them . The second part of the Gospell , the words of Christ , is concerning the Remedie , whereby a man may be helped against this miserie . And for that purpose it sheweth us , Who helpeth us ; And how hee helpes us . And what is to bee done by our selves , that wee may obtaine and enjoy this helpe . The Person that helpeth us , is the Sonne , Manifest in the flesh , the Sonne of God taking our nature upon him , and clothing himselfe in the similitude of sinfull flesh : the Eternall Sonne of the Father , assuming ( I say ) the very nature of man into the unitie of his Person , so becomming God and Man in the same Person , hee is the sole Redeemer , neither is there any other name under heaven by which wee can be saved , but by his alone . Againe , it sheweth us by what meanes hee saveth us : as the Apostle speakes plaine enough in the next verse to that I spake of before , being justified freely by his grace through the redemption that is in Iesus Christ. To the intent that hee might free us from the Curse of the Law , and wrath of God , and the danger of eternall Death , he vouchsafed to be made sinne for us , to satisfie the justice of his Father , by enduring the Curse of the Law , and to accomplish the Righteousnesse of the Law , by being made ( in our stead ) under the Law ; so he he became a Propitiation for the sins of the sons of men , as the Apostle saith in that place . Thus Christ by his perfect satisfaction made to his Father , and by that perfect Righteousnesse whereby hee was subject to the Law for our sakes , hath absolutly and fully delivered us from the power of sinne and of Death , and performed the worke of our Redemption : by vertue whereof , by the merit , and worth , and value whereof wee are delivered , and saved , and Redeemed from this Death , and from all other evils that crosse our eternall happinesse . And thirdly , the Gospell sheweth us by what means we may become partakers of this happinesse and Redemption in Christ : and telleth us of three things , ( as it were ) Conditions of the Covenant of Grace , of the New Covenant , which is ratified by the bloud of Christ. I say of three things , the Conditions ( on our parts ) of that Covenant , which if wee doe , we shall certainly bee saved by the Redemption in Christ. The first is Repentance . The second is Beleeving . The third is our New obedience . All and each of these plainly exprest in the word of God. As for Repentance , it is that wherewith Iohn the Baptist began his Preaching . It is that that our Saviour commanded his Apostles to declare to the Iewes , Repent , for the kingdome of heaven is at hand . It is that which himselfe preached at the first , as Saint Marke witnesseth , chap. 1. 15. It is that which Saint Paul began with , when hee came to the Athenians , Act. 17. and now hee admonisheth all men every where to repent . It was the first of the foundations of the Doctrine of the beginning of Christ , that was wont to bee taught in the Ancient Church , as witnesseth the Authour to the Hebrewes , chap. 6. not laying againe the foundation of repentance from dead works , and then he proceedeth to the rest . This Repentance is that which the Lord requireth absolutely of the sonnes of men , as a condition of the new Covenant , the Covenant of Grace , without which they cannot possibly be made partakers of the same . And this Repentance hath 4. parts , every one of which is so needfull , that without it the rest is little worth . First lamenting for our sinnes , and being sorry for our iniquities , as David said of himselfe , Psal. 38. I will declare my iniquitie , and bee sorry for my sinnes . And so the Apostle Saint Iames expresseth it , chap. 4. 9. Afflict your selves , mourne and weepe , let your laughter bee turned into sorrow , and your joy into teares . Therefore Christ you know was sent to Preach glad tydings to the Prisoners and Captives , and the opening of the prison to the prisoners , and to bring the oyle of gladnesse to those that mourned in Sion . A man must first be a Mourner in Sion , one that smiteth on his thigh , and saith with Ieremie , Woe to mee because I have sinned . Secondly , to this Sorrow must bee joyned acknowledgement , and confession of sinne to Almighty God , for so witnesseth the Wise-man , Prov. 28. If wee confesse and leave our sinnes , wee shall have mercy . So David saith , Psal. 32. 3 , 4. I said I will confesse my sinnes , and thou forgavest the iniquitie of my sinne . And Saint Iohn telleth us in his 1. Epist. 1. 9. If wee confesse our sinnes , God is faithfull and true to forgive us our sinnes . So you see Confession as well as sorrow absolutely required to obtaine remission . A man must even Arraigne , and as it were indite himselfe before God , plead guiltie , acknowledge his trespasse whatsoever it bee , and judge himselfe worthy to bee destroyed for them , or else hee repents not though he weepe out his eyes with mourning and lamentation . The third thing requisite is , a firme purpose of amendment of life . Whosoever will have God to accept his teares , and bend a favourable eare to his humiliation and acknowledgement , he must so acknowledge what evill hee hath already done , that he put on a stedfast purpose of doing so no more : according to the direction that our Saviour Christ giveth to the man that hee had healed , Ioh. 5. Goe thy way and sinne no more : and as Saint Paul speakes , Let him that stole , steale no more : And therefore the Wiseman putteth on this part to the former , in the before alledged place , If wee confesse our sinnes , and leave them , wee shall find mercie . There must be ( I say ) a settled purpose , and a fixed flat determination in the soule of every man to cast off those transgressions that hee hath confest , and to returne no more to commit them , atleast not to allow those sinnes that he hath acknowledged . Lastly , there must be added to the former three , or else they will not availe neither , an earnest supplication to God for mercy , and forgivenesse through the mediation of his welbeloved Son Jesus Christ : which was wont to bee craving mercie without this mentioning of Christ , before hee was offered , and revealed to the world . But now it must be so done , as wee must specially and particularly preferre our thoughts and desires to him , in begging mercie at his Fathers hands for his sake alone . So David , after the numbring of the people , I have done exceeding foolishly , but Lord blot out , forgive the sinne of thy servant : So God commandeth , Hos. 14. 2. Take to you words , and say to the Lord , receive us graciously . So did David when he renewed his repentance , ( and so must all men doe when they begin to repent ) Have mercy upon mee according to the multitude of thy mercies , and blot out my transgressions , &c. These are the parts of repentace . And this is the first thing required at our hands , as the condition of the Covenant of Grace , without which wee can never obtaine life eternall . And this repentance consisteth of sorrow for sinne , and acknowledgement of it to God , with a firme purpose of amendment , and earnest petition of pardon , for the sake of the Lord Jesus Christ. And this is such a Doctrine as the Covenant of workes , the Law , never taught to the sonnes of men : Nay , verily it will not admit it : the Law scornes ( as it were ) to admit repentance , for it excludeth sinne : Repentance implieth sinne in all the degrees and kindes , therefore it is farre from accepting Repentance : If thou hast once broke the Law , repent , or not repent ; Amend , or not amend ; be sorry , or not sorry , thou shalt never be pardoned or forgiven : It is a rough and sterne Schoolemaster , that will whip and scourge offending children , though they crave pardon never so much : It is a rough Creditour that will throttle the Debtour , and cast him into Prison though he confesse the debt , and be never so importunate in asking favour and patience . But the Covenant of Grace , it is a sweet Doctrine , a comfortable Doctrine . Thou hast sinned , oh man , and broken the Law , and fallen from the favour of God , and all possibility of salvation in thy selfe : but come , be sorry for thy sinne , acknowledge it to thy Maker ; resolve to runne on in it no longer , crie to him for pardon of it ; hee will graciously pardon thee . This is a sweet Doctrine you see , full of comfort and consolation : yet it is a Doctrine that tendeth to the honour of the Justice of God , as well as to the honour of his grace and love : the Lord could not pr●…cribe other conditions for receiving us to favour , but that wee sh●…ld repent . What Judge would so abuse mercie , as having past the ●…entence of death upon a Malefactour , will yet pardon him , 〈◊〉 save him from the halter , if he be not sorry for his crime , and ●…me and intreat for mercie and favour , and confesse that hee hath offended , and promise never to doe so againe ? there is no mercy and pardon for such a one , because mercie must not oppose Justice , though it may somewhat ( as we may say ) mittigate Justice . The bloud of Christ if it were shed tenne thousand times over , it could never corrupt the Justice of God : it may satisfie it , but not corrupt it : now the Justice of God were corrupted , if it should admit an impenitent and hard-hearted sinner to favour , and bestow upon him remission of sinnes and life everlasting , that would never leave it , nor forsake it , nor bee sorry for it , but still goe on to offend God , and trample under foot his authoritie : this being contrary to Justice in the very nature and essence of Justice , it cannot possibly bee effected , no not by the shedding of the bloud of Christ : the bloud of Christ is of that value , that it satisfieth the Justice of God , and causeth him upon the penitence and humiliation of a sinner , to receive him to grace and favour . You see now what is the first part of the Condition required on our side for the obtaining of life by Christ , that is Repentance . The next is , Faith in Christ. This wee are taught every where : If thou beleeve in the Lord Iesus Christ ( saith the Apostle to the trembling Jaylour ) thou shalt bee saved . And ( saith our Saviour ) this is the worke of God , that yee beleeve on him whom hee hath sent . This beleeving on Christ , is I suppose nothing else but a staying , and resting , and depending , and relying upon the merits and satisfaction of our blessed Saviour , by the vertue and merit thereof to obtaine remission of sinnes , and eternall life , and all good things promised in the New Covenant at the hands of God. He that goeth quite out of himselfe , forgetteth all his owne actions , casteth behind him whatsoever seemed good in him , and wholly claspeth on Christ , and cleaveth to him , staieth on him , resteth on him for the remission of sinnes , and for the favour of God , and for grace and salvation , this man beleeveth in the Lord Jesus Christ : and this man performes that dutie which makes him one with Christ ; that causeth him to become a member of that misticall body whereof Christ is the head : and that causeth him to be one with the Father , and to be the child of God , for by faith wee are become the children of God. This Faith in Christ the Law doth not teach , the former Covenant would not accept : What ? to bring to the Law , the Righteousnesse of another , the satisfaction of another , and to trust upon that to be entertained and received , the Law rejects it . Thou must pay thy selfe , in thy owne person , and with thy owne goods , thou must yeeld perfect obedience to the Law , and fully accomplish it in thy owne person : it will not receive payment of another for thee : it will not accept satisfaction of the righteousnesse of another on thy behalfe . But , oh the sweetnesse of the Doctrine of the Gospell . If we have a Treasurer that is able , and willing to pay the debt , that will tender and make payment of it , we shall be accepted for his sake ; so that we give him the glory of resting upon this payment , and be not so absurd as to mixe any action of our owne to that payment , that he hath made fully and compleatly for us . This is a Doctrine of sweetnesse , and favour , and great compassion , that though we cannot doe it of our selves , we shall be accepted , if our Suretie will doe it for us , so that wee give our Suretie the glory of being a perfect and able pay-master , and relie wholly upon his satisfaction . The last part of the condition on our side , is that we yeeld New obedience to the Law : Perfectly to obey it : to which wee are tyed by the former Covenant . But now this is the obedience of the Gospell , a thing farre different from the obedience of the Law that was formerly required in the old Covenant : there a man was tyed , and bound to obey perfectly , fully , compleatly , without any defect : In a word , hee must pay the uttermost farthing ; hee must doe his dutie , his whole dutie , in all the parts and degrees , with all fulnesse of perfection , absolutely without any defect or want , without any imperfection at all . An impossible labour for corrupted man : a service that none ( all having lost those abilities that God gave man at the first ) can ever reach to . But then commeth the sweet Gospell , the Doctrine of grace and favour , of tender compassion , and saith thus ; If thou wilt consent to obey , thou shalt eate the good things of the Land : If you mortifie the deedes of the body by the spirit , you shall live , Rom. 8. 13. But if you ( though never so much in shew under the Covenant of Grace ) live after the flesh , you shall die . Yee see , New Obedience is required absolutely as a Condition of the Gospell , for the obtaining of everlasting happinesse , for the escaping of Death : and Saint Iohn saith ; If wee walke in the light , wee have fellowship ●…ne with another , and the bloud of Christ shall purge us from all sinne : so that this walking in the light , and New Obedience , is absolutely required of all those that intend to bee made partakers of Christ and his benefits : they must give up their soules and bodies as instruments of his glory , and not serve sinne any longer in the lusts thereof : they must not give their members as weapons of unrighteousnesse to sinne , but live as becommeth them that are one with Christ , mortifying all the lusts of the flesh , and quicken themselves , or being quickned with him , to practise all good things required in his word , and to obey all his commands , which was first written in Adams heart , and then in Tables of stone . This New Obedience is the same in substance that was required in the former Covenant , but now with a gracious acceptation of endevour after perfection in stead of perfection : the former tyed us to the obedience of all that was required , in all fulnesse , and then promising acceptance ; but the obedience that the Gospell requires , is striving to this perfection in truth and sincerity , desiring and labouring after it , in putting out our selves towards it , and then promising acceptance through the perfection of Christ , in and by which our imperfections are done away . Now ( Brethren ) you understand what this saying of the Lord Christs is , by vertue of the keeping of which we must be secured ( if wee be secured ) from the hurt of Death . What is it now to Keepe the saying of Christ ? It is to informe our Judgements in the understanding of these truths , and assent to them as truths , and to practise and follow them , to doe the duties which wee have heard , to practise the Doctrine of Repentance , and Beleeving , and Obedience . I confesse our Saviour doth proclaime it thus , Repent and beleeve the Gospell : but for the more cleere explaining of it , we make new Obedience a thing of it selfe , and not included in the Doctrine of Repentance : for it is an act of that whereof Repentance is a resolute wishing and desiring . A man cannot possibly rest on Christ for salvation , till hee hath so asked pardon , as hee resolveth an amendment : and when hee hath this resolution , and relyeth on Christ for the pardon of his sinne , then from him hee receiveth power to amendment of life , and so his purpose commeth to action , and his desire to execution . Thus alone these two things differ as farre as I conceive . Now I say , this is the Doctrine of the Gospell , and to keepe it , is to know , and beleeve , and follow it , to beleeve and obey : as Christ saith , If you know these things ; there is one part of the duty , happy are you if you doe them : there is asecond ; for they can never be done , except they be done as knowne . And thus I have interpreted the first part of the proposition , namely , the Antecedent . Let us say somewhat of the latter too , the benefit that followeth upon the former duty , and for the obtaining of which the former duty is necessary , namely , that hee shall never see death . What is it to see Death ? And what Death is meant here ? To see good things in the Scripture phrase , is as much oftentimes as to enjoy them , to have the benefit and commoditie of them , to receive them , to entertaine them : Without holinesse no man shall see God ; that is , no man shall enjoy God : Blessed are the poore in spirit , for they shall see God ; that is , they shall enjoy God. On the contrary , to see a thing that is tearmed Evill , is to bee annoyed with it , to have the hurt of it lying upon a man , and pressing him downe : as they in Ieremy said , Let us goe into Egypt , where wee shall not see sword or famine ; meaning , that they should not be pursued by warre , and want of things needfull : so that by seeing evill , is meant the evill lying upon one , and annoying and hurting one : and so I suppose it is meant here . And by Death , is meant , Naturall , and ( as we may tearme it , ) supernaturall , and eternall Death : For the keeping of Christs sayings , so freeth men from the latter , as they never come neere it : and so freeth them from the former , as they never dread to be under the power of the latter . And the first Death of the outward man , which is the separration of the Body from the Soule , it is no Death if it separate not both from God , which it can never doe , if a man keepe the sayings of Christ : therefore though his body ( that keepeth the sayings of Christ ) bee tooke from his soule , yet he seeth not death so as to have any hurt by it , hee feeleth no ill by it : nay , it is good to him , for it is a passage from miserie to rest and felicitie . Thus yee have these words as faithfully interpreted to you , as I know how . And now I will make proofe of this Doctrine thus explicated , namely that thus to keepe Christs sayings , to know and follow the Doctrine of the Gospell , is the only sure way to escape the danger and hurt of Death . Saint Peter acknowledgeth as much , when he said to the Lord Jesus Christ ; that hee had the words of eternall life , then he that keepeth them is certainly safe against the hurt of Death . So the Angell speakes to the Apostles whom the Pharisees had imprisoned , when he brought them forth of Prison , he biddeth them speake to the people the words of this life : since Christs Doctrine is the word of life , it must needs follow , that the keeping thereof is a per ▪ a perfect Antidote against the poyson of Death . And Saint Peter when he gave an account to the rest of the Apostles , and the brethren of Iudea of his going to the Gentiles , he saith that an Angel appointed Cornelius to send for him , that he might speake words to him whereby himselfe , and his family should be saved : and those words which cause a man to be saved , you know will give him freedome enough from Death . Thus I have proved the point by expresse Texts : and there are two reasons of it . The first is delivered by the Apostle Saint Iohn in his first Epistle , and second Chapter , where hee saith , let that abide in you , which you have heard from the beginning ( that is the Doctrine of the Gospell which Christ taught , his sayings ) if that remaine in you , you also shall continue in the Sonne , and in the Father . Hee that hath fellowship with the Sonne , and with the Father can never see Death , for God is the fountaine of life : therefore those that are one with him , and continue in him , cannot see Death no more then he can be overwhelmed with darknesse , that is where the Sunne shineth fully , no more then the body can bee dead , as long as it hath communion with the soule : so those in whom the word of Christ remaineth and stayeth , they are assured that they shall remaine with the Father and the Sonne : and therefore being united to that that is life , God the Father , and the Sonne , it is impossible that ever they should be hurt by the first , or ever at all taste of the last Death . Againe , the Word of Christ freeth him in who it remaineth from the power and hurt of finne , bringing to him remission of sinnes , and sanctification . And being free from sinne the cause of Death , it is easie to conjecture that hee shall bee freeed from Death itselfe . Let a mans Debt be satisfied , and let the favour of the Prince be obtained , and a Pardon granted , the Prison shall never hold him long , he shall not be brought to the place of Execution , but when his guives are knocked off , he is set at libertie : so when we have obtained power against sinne by the powerfull worke of the Spirit of God , which alwayes at the same time doth bend the heart of man to rest on Christ for salvation , and heartily to indevour to walke before him in holinesse and righteousnesse : when I say wee are thus freed from the power and guilt of sinne , it is impossible that Death should lay hold upon us as his prisoner , to carry us to the dungeon of Hell , and to hold us under the wrath of God , and that fiery indignation of his that causeth Hell to bee Hell. Therefore certainly the words of Christ are an undoubted truth , and we must rest upon them without all distrust and wavering , that hee that keepeth his saying shall never see death , and that the knowledge , and beleeving , and obeying the Doctrine of the Gospell , is the only sure way to escape the hurt and ill of Death it selfe . Let us now make some Application of this Doctrine to our soules . First , to stirre us up to a right hearty thankfulnesse unto Almighty God , that is pleased to cast our times and dayes , into that age and those places where the Doctrine of the Gospell , this Saying of our blessed Saviour is so clearely and plainly , and evidently laid open to you , and frequently and earnestly prest upon your soules : where the Lord commeth to declare unto you the way to life ; where he scoreth you out a path , that will bring you quite out of the clutches and danger of Death , this is the happinesse of our present Age , and place where wee live , and this whole kingdome too . The grace and mercie , and favour of our loving God hath so disposed of us , that wee doe not live in times of Paganisme and darknesse where there was no newes of Christ : that wee live not in places of Popish darknesse , where the Doctrine of the Gospell is so mixed and darkned with tricks and devises of their owne , that they cannot see Christ clearely . It is our happinesse , I say , that wee doe not live in those places , and times where either Paganisme or Poperie with their darknesse covered Christ from us , and caused us that we could not clearely see or heare him , and so not keepe his sayings : But now grace is offered , light is tendred to us : wee may be saved , wee may escape the danger of damnation , if the fault be not solely and wholly in our carelesnesse and wilfulnesse , and neglect , and abuse of the meanes that God hath afforded us . The heathen men that have not heard of Christ cannot possibly attaine to life ( as farre as we can Judge by the Scripture . ) And it is very difficult for the Papists ( that heare so darkely , and are told of the Doctrine of the Gospell , with so many sophistications ) to come to be saved . But for us that have the Doctrine of the Gospell so plainly , and carefully taught us , and revealed unto us , wee may be saved , and may easily see the way to obtaine salvation . So we goe beyond them in happinesse . Oh blessed be the name of the Ever-living God , that beside the peace and plenty , and other temporall benefits wherewith hee hath crowned this unworthy Nation of ours , hee hath added this blessing of blessings , this King of favours to give us so cleare a revelation of the Doctrine of salvation by faith in Christ alone . Blessed bee his name , and let your hearts say Amen to this thanksgiving : and let it bee one part of your endeavour this day to give solemne praise every man apart , and his Familie apart for this unspeakable mercie of his , in making you live in the dayes of Light , and in the bright Sun-shine of the Gospell : and you shall prove your selves to have begun to have kept Christs saying , if you be thankfull for his making of it knowne unto , and for writing of it in your hearts . This is the first Use. Next , I beseech you let me take boldnesse to reprove ( I feare ) a great number of you of a sinne whereof I will make it appeare you are guiltie . Men there are that make large promises to themselves that they shall never be damned , they shall not goe to Hell , they hope Death shall not have power to dragge them from this world to the place of darknesse . Thou hopest so ? Come , render a reason of thy hope . To hope without a ground , is to deceive ones selfe with extreame folly . As for example : there are a number of prisoners in Newgate , or in some other Prison : should they hope for some man of great wealth to pay their debts , and save them from hanging : should they not be arrant fooles to hope , except they could shew some ground for their hope , and some evidence for their expecting of such a kindnesse ? Thou that hopest , thou shalt never see Death ; come answer God in thy conscience : dost thou keepe the saying of Christ or no ? Where is the knowledge of the Doctrine of the Gospell ? Doest thou beleeve that which concernes thee touching thy miserie , and so apply that to thy selfe to make thee a penitent sinner ; Doest thou beleeve the Doctrine concerning the Remedie , and so apply that to thy selfe , to make thee perfect thy repentance , by being not only grieved for sinne , but taking boldnesse to confesse it , and aske pardon , and by framing thy selfe in thankfulnesse to amendment of life , and New obedience ? Doest thou ( I say ) know this Doctrine , and so know it as to practise it ? Hope and spare not ; the more thou hopest , the better thy hope is ; the stronger and surer it is , the more thou glorifiest God , and the more it shall comfort thee . But oh unhappy man , if thou findest not in thy selfe the care and power in some measure to doe these things ; cursed bee thy hopes , because they be disgracefull to Almighty God , tending to make him a lyar , and an unjust person ; and because they are dangerous to thy owne soule , tending to rocke thee asleepe in the cradle of security . Cursed be those unsound and sandy-built hopes of most men , that never yet applied themselves to confesse and lament their sinnes ; that never applied themselves to crave pardon , and to resolve upon amendment ; that never studied to throw themselves into the Armes of Gods mercy in Christ for pardon ; that never intended to mortifie the deedes of the body , and to subdue the flesh with the lusts thereof : and yet they hope they shall not bee damned ; thou maist as well hope that the Divell shall come out of Hell into Heaven , as thou to goe out of earth in to Heaven . If thy hope be not grounded upon the workings of these graces , because thou findest thy selfe penitent ; because thou findest thy selfe carefull to strive to rest wholly upon Christ for salvation ; because thou findest thy selfe industrious in the studie of newnesse of life : except ( I say ) thy hope be thus grounded , it is the vainest thing in the world , and it will never doe thee good at the last houre . Brethren give me leave to tell you that there are two Gospells in the world : the Gospell of our Lord Jesus Christ , and the Gospell of Beelzebub ( as I may call it ) the gospell of the Divell , that comes from Hell , and tendeth to bring men thither . Christs Gospell is , Repent and beleeve , and obey , and be saved . The Divels gospell is : say you beleeve , make your selves imagine that you have faith , and then never care for repentance and obedience , and you shall be saved . Christs Gospell is summed up thus by the Prophets , Returne to him and live . But the Divels goeth thus ; Assure thy selfe thou shalt live , though thou care not for repentance . Oh let not the Divell beguile you with that false and counterfeit Gospell of his , whosoever leaneth to it , shall find it like the Authour of it , a Lyar ; and when he hath trusted to it , that confidence and hope of his shall be as the Spiders web , the Beesome of destruction shall sweepe it and him downe to the depth of Hell : Death shall have dominion over him , and carry him from this present world to the region of darknesse , into eternall torment : hee shall see Death in the grimnesse and terriblenesse of it , he shall feele it in all the extremitie that the wrath of God can inflict upon the children of disobedience . Thirdly , I have to command and require you in the name of the Lord Jesus Christ , that you apply your selves to a thing tending so much to the honour of him , and to the commoditie and comfort of your owne soules . I have shewed you that Jesus Christ hath revealed a way how you should escape the danger of Death eternall , and the hurt of Death naturall . I beseech you now fall a doing one while , as you have beene busied in hearing . To what purpose is it that you flocke to heare Sermons , and throng to receive the Word , except you lay it up in your hearts , and apply your selves to practise ? If thou hast not begun before , now begin : if thou hast begun before , now resolve to proceed with more life and courage : Either begin or persist in the practise of the Doctrine of the Gospell . If thou hast not repented , I require thee in the name of the living God , to make this houre the first beginning of thy repentance : and apply thy selfe to lay the foundation of that worke , before thou lay thy head to sleepe . Goe and call to minde thy sinnes , and make thy cheekes wet , at least thy heart heavy for the multitude of thy great offences : downe on thy knees in thy Closet ; make thy confession of them to God , sigh for them , mourne for them , labour to weepe for them , afflict thy soule with great sorrow and remorse : then cry for pardon and remission : as the thiefe begs at the barre for mercie , so doe thou for the forgivenesse of thy sinnes through Christ Jesus : and put upon thy selfe a firme resolution , and stedfast purpose to goe on no more in the wayes of wickednesse , to practise grosse sinnes no more , nor no more to allow any sinne that thou knowest to be a sinne , though it be never so small . Doe thus ( my brethren ) and then you may and will , ( it will follow almost of it selfe ) rest on Christ for salvation . Hee that so seeth his owne sinnes , as unfeignedly to lament for them , and to judge himselfe before God , ( if hee apprehend the truth of the Doctrine of the Gospell , ) he cannot for his life but come on amaine , and throw himselfe downe before Christ , to imbrace , and receive , and entertaine him , and lie in his Bosome . And that man cannot for his life , when hee seeth the sweetnesse of the grace of God in Christ , but resolve to obey him , and determine to walke in the wayes of holinesse , and take paines , and use industrie for the overcomming of all sinne : and by the vertue of Christ he shall prosper in this . I beseech you therefore set your selves aworke about this great businesse , to get Repentance , and Faith , and New Obedience : it is much more needfull then sleepe , then meat , then attyre : there is nothing in the world so requisite for thy welfare as these things . Scrape thou riches together in the same quantitie that Solomon did , and ten thousand times more , yet thou shalt see Death once within a hundred , or halfe a hundred yeares . Get wisedome , yet thou shalt see Death after a few yeares . Take pleasure with as much greedinesse as he did once , when he forgate himselfe for a space , yet thou shalt see death . These things that the foolish world hunts after with so much earnestnesse of desire , will not secure thee from the sight of the King of feares , Death , as Iob calleth it . But if thou once get Faith , and Repentance , and new obedience , then thou hast obtained that , that all the riches , and honour , and pleasures , and learning , or whatsoever seemeth desireable in the world , will not helpe their possessors to . What will you doe ? ( brethren ) Grovell still on the earth ? and still be mad after backe and belly ? Or will you now begin to thinke , I must die , I must shake hands with that dismall enemie , pale-faced Death , that is able to strike terrour into the strongest heart , and amazement into the stoutest soule that is not well confirmed : and if this Death find mee destitute of true Repentance , and Faith , and New Obedience , it will seize upon me , and dragge me before the Judgement seat of God , where I shall bee Henced away with a malediction and curse , and be forced to take my place with the Divell and his Angels in unquenchable flames ? Oh what shall I doe then to secure my selfe from the great , from the strong , arme of death ? I will repent , now I will begin , Lord draw mee , helpe me that I may doe it . I will beleeve now ; Lord doe thou worke Faith that requirest it . I will obey , Lord inable me to performe such needfull duties as thou commandest me . Shall this be your practice when you come home ? Will you thus studie to practise Repentance , and Faith , and Obedience ? and studie to cry and call for it , and use all your indeavour ? Or what will you doe ? will you be as idle and carelesse , as negligent and slothfull in making after these graces as before ? Will you be as greedy of the transitorie vanities of this life , as in former times ? Oh abuse not the word of God. If thou goe out of the Church without a full purpose to apply thy selfe from hence forward , either to begin , or to proceed in the practise of the saying of Christ ; Cursed bee thou in thy hearing , cursed be that houre that thou hast spent , and cursed be thy misbestowed labour thou dissembling hypocrite . But if thou labour to practise this of Christ , namely to keepe his sayings , the Doctrine of the Gospell , to repent , to beleeve , and to obey , blessed art thou in thy hearing , and in thy doing , and in thy obedience , happy is the time , and the place , and all things that concurre together to draw thee to so needfull a worke . I pray ( Brethren ) set not your labour upon gold and silver , and money , and trash , not upon the pleasures and delights , and contentments of the world , not on any other thing ; but mainly and principally above all things let your chiefe care bee for Faith , and Repentance , and Obedience . If you strive for these things earnestly , and heartily , and constantly , as sure as the Lord is in heaven , hee will bestow them upon you , and with them , the benefit of benefits , Freedome from Death . And now I shall speake comfort to those few that are in the world , that keepe these sayings of Christ. Let them bee of good comfort : if their capitall enemie the King of feares , and the King of Afflictions be held from a possibility of doing them harme , nothing can harmethem . Hee that Death cannot hurt , paine cannot hurt , povertie and disgrace cannot hurt , nothing can hurt him . You know if the King of an Armie be reconciled to a place , hee will keepe his Souldiers from spoyling , and burning , and destroying that place . If Death be put out of power to doe thee hurt , and God bee reconciled in Christ , because thou keepest the saying of Christ , nothing can hurt thee , thou art the happiest man under the Sunne . Why should the poore , sad , afflicted , grieved , mourning , lamenting Saints of God envie them that are rich , and jolly , and merry worldlings , any of their pleasures and profits ? any of those things wherewith they like Idiots make themselves laugh at ? What ? hath not God given thee better things then hee , that thou shouldest murmure and whine , and weepe for want of them ? art thou still complaining for want of them ? Remember what Saint Iames saith , Let the brother of low degree ( that is abased and despised in the world ) rejoyce , yea , rejoyce with great boasting , and glory , in his Exaltation . This is the exaltation of the Saints , Christ writing his sayings in their hearts , and inclining them through the operation of his Spirit , and the powerful worke of his Word , to repent and beleeve , hath freed them from the danger of Death , and interessed them into eternall happinesse , and that blisse that no tongue can expresse , nor no heart conceive . This is thy happinesse : it is not to be rich , or to be great , for these cannot deliver the owner from the hurt of Death naturall , nor from the danger of Death eternall . But to have Faith , and Repentance , and Obedience : this is riches and exaltation ; for he that hath them shall not alone escape the Dungeon of eternall darknesse , but bee advanced to the Palace of everlasting felicitie . The Saint is the happy man : the penitent beleever , and true practiser of Christian obedience , he is the sole and only happy man under the Sunne : for whatsoever storme hee suffereth in this present world , hee shall certainly escape Death , and obtaine Glory . Blesse God , and blesse thy selfe in God , magnifie him , rejoyce in him , take comfort in thy lot and portion ; Death that devoureth Kings , that destroyeth Emperours , that conquers Captaines , and men of valour shall not be able to approach thee for thy hurt , for thou keepest the saying of the Lord Iesus Christ. Rejoyce ( I say ) in this , magnifie him that is the Authour of it , and account thy selfe happy that thou hast received from him so excellent a gift , as to bee in some measure inabled to keepe his saying . Yea , if it were so ( may some Christian heart object ) then I should esteeme my selfe the happiest man alive : but alas , where is this Repentance you describe ? where is this New Obedience in mee , that still , still , find my selfe captive and thrall to passion , to this , and that , and the other lust , and divers corruptions ? Where is I say that Repentance , when I find so much sinne ? Where is that Faith , when I find so much wavering and quaking , so much aptnesse to distrust , and almost to dispaire ? Where is it ? It may bee in thy heart for all thy complaining , and thou maiest have it for all these exclaymings against thy selfe . Tell mee , when thou findest those corruptions whereof , and for which thou speakest against thy selfe , Dost thou allow them or not ? dost thou confesse them , and lament them or not ? I confesse them indeed , but with such a small deale of sorrow . Is it such a sorrow as drawes thee to God ? and drives thee out of thy selfe ? such as makes thee to fall before him , and judge thy selfe worthy to be damned , and submit to his Justice ? Is it such a sorrow as makes thee confesse , and then purpose amendment ? Such as makes thee cry to him for power and strength ? such as makes thee rest on him for abilitie ? Dost thou determine still , still to amend that that still troubleth thee ? Dost thou still continue to fight with the lusts of thy flesh by the spirituall weapons that God hath ordained for thee ? I say to thee , thy Repentance , thy Faith , thy New Obedience may be true , though it be weake . When a man hath a shaking Palsey hand , it is a hand . A sicke weake man that lies crying oh , oh , that can scarse turne himselfe betweene the sheetes , is a man , a living man. A poore child that is new borne , and hath nothing that discovereth reason almost , but the shape of a man ; that poore child is a reasonable creature . Faith beginneth with weake apprehensions , and faint leanings on Christ. Deepe godly sorrow , and other parts of Repentance , may begin many times with little . And amendment of life begins sometimes at a low foundation , at small sinnes . If it bee true , and sincere , and constant : if thou goe on and continue in a course of daily renewing thy Repentance , and Obedience , and Faith , and striving by Gods meanes to get the increase of these graces , and to bee upright and sincere in them : thou art blessed in them notwithstanding thy weaknesse : take comfort in a little , and be thankfull for it : God will give more , and the only way to get more , is to take comfort in a good measure in what thou hast : and the way to take comfort , is to labour to increase these graces . Let not the weake , troubled , feebled Christian bee troubled in minde , as if hee had no grace , because hee hath but a little : as if hee did not at all keepe Christs sayings , because hee keepeth them but a little . Hee is a scholler in the Schoole that beginneth at Christ-Crosse-row ( as wee call it . ) And hee is entred into the Colledge , that beginneth but in a low booke , with the first rudiments of Logicke . And hee is a member of the Familie that began to bee an Apprentise but yesterday , and comes not to a deepe knowledge of his Art and Mysterie , but is glad to doe sorrie worke . Beleeve it ( brethren ) there may bee great conceits of Repentance , and beleeving , and obeying , that may make a man good in his owne eyes , and be altogether false . There may be a small measure of Repentance ; but if one bee humbled in the smalnesse of that measure , and labour , and desire , and pray , and begge for the increase of that measure , and take paines to edifie himselfe in it , by the meanes of God : then it is true and upright , and shall save him . Therefore Rejoyce . It is not with the Covenant of Grace , as it was with that of Workes . The Covenant of Workes , the Law required perfection of Obedience to all the things prescribed : a man must not only love God , but love God perfectly . But the Gospell satisfieth it selfe with accepting truth of endeavour to the thing required . If there bee Repentance , though it bee not in the full perfection : if thou beleeve , though not with the fullest measure of beleeving : If thou Obey , though not in the highest degree of obedience : this Gospell , this sweet , this favourable gracious Doctrine giveth thee consolation enough . Goe home therefore comforted in the beginnings , and resolved to proceed : and know that thou shalt enjoy that which Christ hath promised , freedome from damnation , thou shalt never see Death . FINIS . THE YOUNG MANS LIBERTIE AND LIMITS ; OR , GODS IVDGEMENT ON MANS CARIAGE . GEN. 8. 21. For the imaginations of mans heart are evill from his youth . DAN . 7. 10. The Iudgement was set , and the Bookes were opened . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE YOVNG MANS LIBERTIE AND LIMITS ; OR , GODS IVDGEMENT ON MANS CARRIAGE . SERMON XVIII . ECCLESIASTES 11. 9. Rejoyce , oh young man , in thy youth , and let thy heart cheare thee in the dayes of thy youth , and walke in the wayes of thine heart , and in the sight of thine eyes : but know thou , that for all these things God will bring thee into Iudgement . SOlomon in the conclusion of this Chapter is exhorting the sonnes of men to true Religion : and the better to mould and frame them to the same : hee mindeth them of Death and Iudgement : without which there cannot be planted in us a right care and feare of God. From the seventh verse to the latter end , hee hath to doe with two sorts of men . First with those that were glued to this life , and to the delights and pleasures there of : and he bringeth them in , speaking thus ; Truly the light is sweet , and it is a pleasant thing to behold the Sunne , vers . 7. By light there wee are to understand the light of the Sunne shining on us , while wee enjoy this mortall life . This many men suppose to be a very pleasant thing , and they over-much content themselves in the same . These Solomon verse 8. refuteth by three Arguments ; The first is this , that though a man live many yeares , yet let him remember the dayes of darknesse ; that is , that a time of Death will come : a time when our Sunne will set , and our light will turne to darknesse ; though wee live never so long , never so sweetly , never so pleasantly , though we enjoy the light of the Sunne , yet wee should carefully remember that darknesse abideth us . Secondly , saith Solomon , those dayes are many . His Argument is thus much . Let a man consider with himselfe , though he live many yeares , yet notwithstanding the dayes and yeares of his life , cannot be compared with the daies and yeares of his Death : a man is many more yeares under the ground in the Grave , then above ground walking on the face of the earth . Thirdly , saith Solomon ; All that commeth is vanitie . That is , if a man may enjoy the light of the Sunne , and the pleasures of this life , that makes his heart lightsome : yet all this is vanity ; there is no full contentment in these things , but an emptinesse in them all , and no man knowes how soone hee may bee bereaved of them . Now in the words we have read : Solomon hath to deale with the young man : and he is altogether given to jollitie and merriment , hee forgetteth God , and the dayes of darknesse , and his latter end . Well , Solomon giveth him the bridle ( as it were ) and suffereth him to follow his owne way by an Ironicall concession , or figurative speech : declaring not what young men ought to doe , but what their course is , and what commonly they doe . Rejoyce oh young man in thy youth , and let thy heart cheare thee in the dayes of thy youth , and walke in the wayes of thine heart , and in the sight of thine eyes : but know this ( there is the cooling-card ) that for all these things God will bring thee into judgement . In the words we will consider two parts . First , what young men doe . Secondly , the Medicine of God to heale young men of their default . That that young men doe is this ; They give over themselves to an inordinate carnall joy . Thi●… Joy is set out from the time of it : the dayes of their youth . From the cause of it , their hearts cheare them . From the kindes of it , they walke in the wayes of their hearts , and after the sight of their eyes . Secondly , the Medicine with which Solomon would heale young men of this inordinate carnall Joy , is this ; Know ( saith hee ) that for all these things , God will bring thee into Iudgement : that is , It is a most divine and infallible truth , that every one should know and acknowledge , that whatsoever sinnes they commit in their youth , without repentance , they must undergoe the dreadfull Iudgement of God because of them . Thus ( as briefly as I can ) I have opened the words unto you . Though I might insist on many doctrines , yet notwithstanding , I will only handle these two . The first shall be that which ariseth from the first part of the Text ; what young men doe ; what their fault is . For ( as I said ) it is an Ironnicall concession , not declaring what young men should doe , but what they doe . The Doctrine is thus much . That it is the sinne of young men to rejoyce inordinatly , and carnally , in the dayes of their youth , to walke after their hearts , and the sight of their eyes . Wee reade concerning the old world , that they were eating and drinking , and marrying , and giving in mariage : altogether sottish and sensuall , till the wrath of God came in the flood and swept them away . Now lest any should suppose that this were the fault of old age only , the Scripture sheweth , that all flesh had corrupted their way before God , Gen. 6. 11. Isa. 22. 14. Let us eate and drinke , for to morrow wee shall die . It is thought by learned Divines , that this speech was not so much the language of Age , as of the youth in Israel . Hence Solomon giveth a caveate to the young man , Eccles. 12. 1. to bridle and restraine him from his jollitie and carnall mirth . Remember now thy Creatour in the dayes of thy youth , while the evill day come not , nor the yeares draw nigh , when thou shalt say , I have no pleasure in them . And the Apostle Saint Paul , 1 Tim. 2. 22. instructeth Timothy to flie the lusts of youth ; that is , in carnall pleasures and pastimes , in voluptuousnesse and sensualitie , and the like . And Tit. 2. 6. Exhort young men that they bee sober minded ; that is , that they leave this drunkennesse of understanding , in being overcome with sensuall carnall objects and pleasures . Iob ( in the first Chapter of that booke ) when the young people , his Sonnes and Daughters met together to feast , hee was afraid lest they should be misguided in this kind , therefore the holy man in a godly care and thoughtfulnesse for their welfare , sacrificed to God , to make attonement for their sinne . Let us a little consider the reasons of this Doctrine , whence it is , that young men should be so much misguided in their youth . The first cause is , naturall corruption that they have drawne by propagation from their Parents . A spirituall leprosie , and maladie , and disease , which as it prevaileth ( for the most part ) against age by covetousnesse , so it getteth ground of youth by sensuallity and voluptuousnesse . This dams up the eare against reproofe : this hardens the heart against instruction : and makes many young men the souldiers of Sathan in sinne . Againe in the second place . Men in their youth forget the day of their reckoning and judgement : they are not mindfull of their latter end . Deut. 32. 22. Oh that they were wise , that they understood this , that they would consider their latter end . This Precept is neglected both by youth and age : but especially by those of younger yeares . For they feele their bloud runne warme in their veynes , and they are full of spirits and vigour , therefore they suppose that the Grave , and the house of darknesse is farre off from them . Againe in the third place . Young men are not broken by afflictions : the fallow ground is not poughed up by the pressures of afflictions , which through the grace of God are great meanes to tame nature , and to subdue the pride of it , and to bring it to a right frame and temper . Before I was afflicted ( saith David ) I went astray . And Ephraim saith of himselfe , Ier. 32. I was as a Bullocke accustomed to the yoke , thou chastisest mee ; and I was chastised ; I was ashamed , because I bore the reproach of my youth . But young men are free from aches , and paines , and sicknesse , and sorrow , much more then old age : and this is the reason why they are more licentious . Lastly , young men want true joy in God : therefore they betake themselves to carnall joy . For sure it is that a man cannot live without joy and contentment : if hee have it not from the Wells of salvation , hee will drinke it out of watery and slimie places . Now because men in their youth cannot take in the spirituall joy of that cleare fountaine , therefore they drinke in the muddy waters of carnall joy . The use of this point is in the first place an Admonition to all young men , to take notice of these maladies , and spirituall diseases in themselves . The first degree of our healing , is to see that we are sicke : and till then , Christ Jesus the Physitian of our soules hath no commission to doe us good . Let young men observe in themselves , first their carnall joy ▪ Solomon here sheweth that they rejoyce inordinatly . This may appeare to them first ; because they rejoyce not where they ought : they solace not themselves in God , in whom is the fountaine of joy , nor in Christ Jesus in whom is the spring of Joy ; nor in the sacred Word , where there is the Cisterne of Joy. Even as a bone when it is out of joynt , out of its place , it must needs be a disordered bone ; so the affections when they are misplaced , are disordered : and then our Joy , and any other affection are misplaced , when they are not set upon God and Christ. Now if young men would deale uprightly with themselves , they should perceive that for the most part in their jollity and merriment , they never thinke of God , or dreame of the world to come . Nay , the serious apprehension of God Almighty , would quench their joy , and make it altogether put out . Secondly , the carnalnesse of the joy of young men appeareth , because they rejoyce where they ought not , in riot , in drunkennesse , in surfeiting , in voluptuousnesse , many times in obscenity of words and phrases , in making jeasts of the word of God , in deriding their superiours behind their backes . As Solomon saith of laughter thou art madde ; so wee may say of this merriment , it is madde merriment : hee is a madde man that rejoyceth in that for which , except he betake himselfe to serious and bitter mourning , hee cannot be saved . Thirdly , the inordinatnesse of the joy of young men may appeare in this , because they rejoyce excessively in lawfull things : for any joy when it is inordinate and excessive , it is carnall . It is lawfull to rejoyce in recreations : a whetting is no letting ( as the Proverbe goeth . ) But for a man to let out himselfe to the hinderance of the service of God , to the disturbance of his duty to men , it is unlawfull . It is lawfull to delight in the blessings , and comforts of God , that hee affordeth us : wee reade of the Joy of harvest in Isa. 9. But for a man to delight in the gifts of God , more then in the giver , it is unlawfull . Now if young men examine themselves , they shall find their hearts mount not up to God in their joy and jollity , and that they are excessive in the joy of the creature , but altogether cold , without joy of the Creatour . Fourthly , the carnalnesse of the Joy of young men may well appeare in this : because they terminate , and conclude not their joy in God. This followeth on the former : for it is impossible that what beginneth not in God , should end in God. Now when Joy beginneth in sinne , it cannot end in God , but in the Divell . Secondly , let young men take notice of themselves , how they walke after their owne hearts . The heart that sayes ; Come , put away pensive thoughts : trouble not your selfe about the day of reckoning and Judgement : enjoy the time present : what need this strictnesse of conversation : zeale is but rashnesse ; there is no need of it , take thy fill of pleasures : thou hast goods laid up for many yeares . Thus they judge , and thus they walke after their carnall heart . This heart is as no heart : as wee reade of Ephraim in Hosea 7. Hee was a silly dove that had no heart : Certainly the heart that doth not guide men in the right way , and direct men to the feare of God , it is no heart . For as the eye that will not lead us in the right way : that performes not its office , is no eye : so the heart that leadeth not men to God , and to goodnesse , it is like the heart of Ephraim , it is as no heart . Againe in the third place . Let young men take notice of themselves , how they walke after the sight of their eyes . That is , they stand gazing on things temporall , and neglect things eternall : they see a beautie and lustre in these outward things , and perceive no glory and brightnesse in Christ Jesus , and in his precious ordinances . Beloved , if we follow our owne heart , and our owne eyes it will be thus . We should rather labour with Iob , to make a covenant with our eyes . Oh how few young men are there that make a bargaine and agreement with their eyes , that they shall not bee as open Casements to let sinne into the soule ? Oh how few young men are there , that like Ieremy , have their eyes as fountaines of water to weepe day and night for the afflictions of the people of God ? Oh how few young men are there , that with Moses , have an eye to the recompence of reward , that they may suffer affliction with the people of God , rather then to enjoy the pleasures of sinne for a season . Now I beseech you take a survey of your selves in these things . These are the vices , and sinnes , and deformities of young men : to be seene and lamented by all those that hope to dwell in Gods holy Hill. The second use of this point , is for exhortation to young men : they should labour to be reformed in their affections and hearts . And away , away with this carnall joy : wee ought to cast it out of us . Carnall Joy : will you know what the event of it will bee ? It will end in carnall sorrow , and without repentance in hell it selfe . Woe unto you ( saith our Saviour Christ ) that laugh now , you shall weepe and mourne . The triumphing of the wicked ( saith Zophar in Iob ) is short , and the joy of the hypocrite but for a moment ; though his excellencie mount upto the heavens , and his head reach unto the clouds ; yet hee shall perish as his owne dung , they which have seene him shall say where is hee ? Hee shall fall away as a dreame , and shall not bee found ; yea , hee shall bee chased away as a vision of the night . But not to give you this only in precept , but also to shew you how to reforme your selves in these vices , that Solomon specifieth to beare sway in young men : let mee lay you downe these few directions . First , you must betake your selves to mourning for your sins ; as Saint Iames saith , Bee afflicted , and weepe , and mourne , let your laughter bee turned into heavinesse . If we be not reconciled to God , if we have not assurance , that we are interested in Christ , there is no time for us to rejoyce , wee should rather betake our selves to bitter mourning : for the wrath of God is due unto us , and wee know not how soone it may fall upon us . In the second place : Consider how vaine all things are in which youthfull persons rejoyce . If young men rejoyce in humane wisedome and understanding , this is a vaine thing . For first it is gotten with a great deale of trouble , and vexation of spirit : so saith Solomon Eccl. 1. 13. I gave my heart to seeke , and search out by wisedome , concerning all things that are done under heaven , this sore travell hath God given to the sonnes of men to bee exercised therewith . And ( verse 18. ) in much wisedome is much griefe , and hee that increaseth knowledge , increaseth sorrow . God doth so punish the pride and boldnesse of the wit of men , even from the fall of our first Parents . Secondly , this humane wisedome it must needs be a vaine thing , for Eccles. 1. 15. that which is crooked cannot bee made straight , and that which is wanting cannot bee numbred , by humane wisedome . The meaning is this : that the naturall wisedome of man cannot supply the defects of nature which are innumerable : much lesse can it furnish the soule with grace or salvation . Thirdly , it is but vexation of spirit . Solomon though he had gotten wisedome and understanding , and had experience more then all the Kings of Hierusalem that were before him , yet ( saith he ) Behold this is vexation of spirit . Againe , God will abolish this humane wisedome , 1 Cor. 1. 19. I will destroy the wisedome of the wise , and will bring to nothing the understanding of the prudent . Where is the wise ? where is the Scribe ? where is the disputer of this world ? Hath not God made foolish the wisedome of this world ? Besides , all your humane wisdome , it shall not goe downe to the Grave : it shall leave you when you die . There is no worke , nor device , nor knowledge , nor wisdome in the grave whither thou goest , Eccles. 9. 10. This is the first thing in which young men oft rejoyce , they are prudent and wise : And you see that this is a vaine thing . In the second place , if a young man rejoyce in his honour , and credit amongst men : this also is vaine . Solomon hath shewed it , Eccles. 2. 16. Hee declareth to us , that all the honour of the world will end in oblivion , there is ( saith he ) no remembrance of the wise , more then of the foole for ever : for that which now is , in the dayes to come shall bee forgotten , and how dieth the wise man ? as the foole . Againe , if a man rejoyce in honour , and much glory , hee cannot beleeve : so saith Christ , Iohn 5. 44. How can you beleeve , since you seeke honour one of another , and not the honour that commeth of God only ? And it is noted to bee the reason why many of the chiefe Rulers that beleeved on Christ did not confesse him ( without which faith cannot be unfeigned ) because they loved the praise of men , more then the praise of God , John 10. 43. Nay further , the Apostle sheweth us that this is the cause of envie , Gal. 5. 26. Bee not desirous of vaine-glory , envying one another . Envie is a vexing affection : this vaine-glory is the cause of this envie : whereby we shall pine away , when we see the happinesse and welfare of our brethren . Further , if young men delight in pleasures ( which is the common course of youth ) these also are vaine things . I said in my heart ( saith Solomon , Eccles. 2. 2. ) Goe to now , I will prove thee with mirth , therefore enjoy pleasure : and behold this also is vanitie . Kings that have had the greatest wisedome to invent them : and the greatest leasure to use them : yet they never found full contentment in the same . I made mee ( saith he vers . 4. ) great workes , I builded mee houses , I planted mee vineyards , I made mee gardens and orchards , and planted trees in them of all kinds of fruits , I made me pooles of water , I got mee servants and maidens ; also I had great possessions of great and small cattell , above all that were in Ierusalem before mee ; I got mee men-singers , and women-singers , and the delights of the sons of men , as musicall instruments of all sorts . Here were the pleasures of Solomon . But ( verse 11. ) Behold ( saith hee ) I looked on all the workes that my hands had wrought , and on the labour that I had laboured to doe , and behold all was vanity , and vexation of spirit , and there was no profit under the Sunne . The wise Solomon that had beene trying every creature , whether it had any thing in it that might give him a true rellish , profest , that there was no profit under the Sunne . Yet further ; these pleasures shall cease , there shall bee an end of them , 1 Cor. 7. 29. The time is short , it remaineth that those that have wives , bee as though they had none ; they that rejoyce , as though they rejoyced not ; they that buy , as though they possessed not : they that use the world , as not abusing of it , for the fashion of this world passeth away . Lastly , our Saviour Christ in Luke 8. 14. sheweth that the pleasures of this life choake the word of God , that it cannot bring forth gratefull fruit to God. Fourthly , if young men delight in riches , and rejoyce in their estates that God hath given them : this likewise is a vaine thing . For first , many times , wealth is gotten by deceit , and then God bloweth on it , Ier. 5. 27. As a cage is full of birds , so are their houses full of deceit , therefore they are become great and waxen rich : shall not I visit for these things , saith the Lord ? and shall not my soule be avenged on such people as this ? Againe , wealth is kept with much sorrow , Eccles. 5. 12. The sleepe of the labouring man is sweet , whether hee eate little or much , but the abundance of the rich will not suffer him to sleepe . Thirdly , wealth is lost with a great deale of sorrow and vexation , Rev. 18. 18. when the smoake of Baby lon ascended up to heaven ; Oh what lamentation there was ! they cryed out , What city is like unto this great city ? and they cast dust on their heads , and cryed , weeping and wayling , saying ; Alas , alas , that great city , wherein were made rich , all that had shippes in the sea , by reason of her costlinesse , for in one houre is shee made desolate . But suppose further , that a man should get , and keepe his wealth in the feare of God , yet these things are most uncertaine , as the Apostle saith , 2 Tim. 1. 16. Charge them that are rich in this world , that they trust not in uncertaine riches . Lastly , these riches cannot preserve our life : so saith Christ himselfe , Luke . 12. 25. Take heed and beware of Covetousnesse , for no mans life is preserved by the abundance of that hee possesseth . In the last place . If young men rejoyce in friends and Allies : this also is a vaine thing . For , Psal. 62. 9. The man of low degree is vanitie , and the man of high degree is a lie , to bee laid in the ballance , they are lighter then vanitie , Againe , no friend can deliver us from Death , Psal. 49. 7 , 8. No man can by any meanes redeeme his brother , nor give to God a ransome for him ( for the redemption of their soule is precious , and it ceaseth for ever ) that hee should still live for ever , and not see corruption . Thus I have shewed severall things that young men rejoyce in , and have shewed likewise that their joy is founded upon vanity , upon nothing . And this is the second meanes to heale young men of the inordinatenesse of their Joy , to meditate with themselves how vaine and frivolous all things are that they delight in . The third meanes is , to betake themselves to seeke spirituall joy . The well-head of this Joy is God : whom the Scripture calleth the God of consolation . The instrument to convey this Joy , is Faith , Rom. 5. 1. Being justified by faith , wee have peace with God. The grounds of this Joy are twofold . First , the good things exhibited . Secondly , the good things promised . The good things exhibited ; That God hath written our names in the booke of life . Here is the fountaine of spirituall joy to a true Christian ; Rejoyce ( saith Christ ) not that the divels are fallen before you , but that your names are written in the booke of life . Secondly , the other ground of spirituall joy , is the good things promised us . And those may be reduced to two heads . God hath made promises , either in regard of evill things ( as wee call them ) of afflictions that befall us . Or the weaknesse of the graces that are in us . Now in the evill of Affliction , wee may rejoyce first ; In the promise of protection in affliction . 2. In the promise of Edification , by affliction . 3. In the promise of deliverance from affliction . All in the best season . Againe , for the defects of grace in us ( which indeed is a thing exceeding grievous to a true Christian. ) Here wee may rejoyce . First ; In the promise of preserving of grace . 2. In the promise of augmentation and growth in grace . 3. In the promise of bringing the weastest grace to perfection . Here you have the well-head of Joy. Oh that young men would know God , and Christ Jesus , and the word of God , and the promises , that they might leave this sinfull and sottish joy whereto they are so adicted . This is the meanes to bee rid of it , by getting into their soules , the sense and feeling of the true Joy of the children of God. Againe in the second place ; Young men should bee exhorted not to walke after their owne heart : which is the next thing that Solomon noteth as a fault in them . The heart ( saith Ieremy ) is deceitfull above measure , and desperately wicked . It is so deceitfull , sucha Cheator , that we are not able to comprehend it : it is desperatly wicked . Who will follow a false guide ? and a desperate wicked guide ? so is the heart of man. Lastly , they should not walke after the sight of their eyes . David prayed ; Turne away mine eyes that I regard not vanity , and quicken mee in thy Law. And againe : Open mine eyes , that I may see the wondrous things of thy Law. There is much danger in following our eyes . Eve was misled by her eye , shee looked upon the forbidden fruit , and saw it beautifull , and so lusted after it . And , when I saw ( saith Achan ) among the spoiles a goodly Babylonish garment , and a wedge of gold , then I coveted them , and tooke them . David was defiled by the eye : Hee saw Bathsheba from the roofe of his house washing her selfe , and then he lusted . Holy men have prayed to God that hee would keepe their eyes in a right frame and temper . These are the particulars that Solomon giveth to young men in direction : to take heed of carnall joy : to take heed of walking after their hearts , or after their sense . And these things ( brethren ) I have now committed in direction to you . The last use of this Doctrine is , for old men . For if young men may not rejoyce carnally , much lesse may old men . Youth may plead for it selfe , in want of wisedome , and gravitie , sobrietie , and experience , better then those of age . If young men may not have evill hearts , and evill eyes , much lesse old men . Looke to it , you that heare me this day , that are stricken in age , ( as the Scripture speakes ) that are smitten in your limmes with age , that you cannot walke with activity and nimblenesse : and are smitten in your senses with age , that you cannot well see , and heare , and taste . Oh that your hearts would smite you for your sinnes . May not young men rejoyce in pleasures , in friends , in honours , in wealth ? Much lesse may those of old age . Must young men be carefull to chase away all carnall joy , and to get spirituall joy , that beginneth in godly sorrow ? much more must old men . It is no time for those that are old to rejoyce in carnall things : a few daies will make an end of them , and lay them in the Grave . Oh then , you that are of yeares , breake off your sinnes by repentance , and your iniquities by mercy . Rejoyce in being good , and in doing good . This Joy will continue with you : as for the Joy of corne , and wine , and oyle , and silver , and gold ; this joy will die when you die . Yea , notwithstanding all the supports of this joy in this life , yet in another life you may bee transported to hellish torments . Thus much for this first . In the second place ; Solomon sheweth the remedie against this carnall Joy in young men : which also may bee a preservative against sinne , both for young and old . But know thou ( saith he ) that for all these things God will bring thee to judgement . The Doctrine is thus much ; That the Lord God will certainly bring men to judgement for all the sinnes they have committed . This is an infallible truth . Know thou this , that for all these things God will bring thee to judgement . Malach. 3. 18. A booke of remembrance is written before God , for those that feare the Lord , and thought upon his name . So the Lord hath a booke of remembrance wherein hee writeth downe the sinnes of the sonnes of men ; and this shall bee opened , and unclasped in the evill day , Eccles. 12. 14. God will bring every worke into judgement , with every secret thing , whether it be good , or whether it bee evill . 2 Cor. 5. 10. Wee must appeare before the Iudgement seat of Christ , that every one may receive the things done in his body , according to that hee hath done , whether it bee good or bad . 1. Thes. 4. 16. The Lord himselfe shall descend from heaven with a shout , with the voyce of the Archangell , and with the trump of God. Epistle of Iude , vers . 14. And Enoch the seventh from Adam , prophesied of this , saying , the Lord commeth with ten thousands of his Saints , to execute Iudgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodly committed , and of all their hard speeches which ungodly sinners have spoken against him . For opening of this point , I will briefly shew you these two things . First , what is the reason that God will bring all these things to Judgement . Secondly , what manner of Judgement it shall be . For the first . What is the reason that God will bring all these things to Judgement . The first reason is . His Decree , Heb. 9. 27. It is appointed to all men once to die , and after this the Iudgement . Even as it must needs be that men must die , because God hath so appointed it : so also it must needs be that men must come to Judgement , in regard of the purpose and decree of God. Secondly , God will doe this in regard of his righteousnesse . Hee is a holy God , a hater of iniquitie . But many times in this world it is well with the wicked , and ill with the godly . Lazarus hee is in wofull miserie , and Dives hee is in abundance of prosperitie : Now God will shew his love to the righteous , and his hatred to the wicked in this Judgement . If judgement here begin at the house of God ; It is impossible the familie of Sathan should escape hereafter . Thirdly , God will by this meanes cleare his wayes , as the Apostle speakes , Rom. 2. 5. There are many wayes of God that are darke and cloudie to us , but then God will manifest himselfe before men and Angels . Then those wayes and workes of God against which the hearts of unsanctified men have boyled , shall appeare to be as they are , holy , and good , and righteous , to their condemnation and terrour . Yet further ; The particular Judgement that God inflicts upon men in this life , may prove the universall . The burning of Sodom and Gomorrah : the drowning of the old World : the plaguing of Egypt , and the desolation of Ierusalem . These shew the infinite hatred of God against sinne : therefore no doubt hee will take a time to revenge himselfe of the impenitent amongst the sonnes of men , because of their sinnes . Lastly , the consciences of men may prove that there shall bee a Judgement . For let a man commit secret sinnes , thatnone knoweth but God and hee , yet many times , hee feeleth hellish horrour : which is a manifest proofe , that conscience seeth , and apprehendeth God as the supreame Judge , that will call all men to an account for their sinnes . Thus you heare the reasons why there must be a Judgement . The manner of this Judgement consisteth in these particulars . First , it shall bee the last judgement , after which there shall bee no other : which declareth the terriblenesse of it . In this life , while there is life , there is hope : Let the wicked forsake his wayes , and turne to the Lord , hee will be gracious to him . But then the sentence shall not be reverst : then there can be no appeale from that Judge , and judgement . Againe it shall bee a Generall Iudgement , which is the second thing . God judgeth in this world , and that both in life and in death : Hee judgeth in life , by chastising his children for their faults , and avenging himselfe upon his enemies . Hee judgeth every man at death , But then there shall be a Generall Judgement of all , 2 Cor. 10. Wee must all appeare before the Iudgement seat of Christ. In the third place . It shall be a manifest Iudgement . Sometime the Lord judgeth men secretly , by raising up in them feares and horrours in their hearts : causing his curse in them as water in their bowels , and oyle in their bones . But then God shall open his wrath against the children of wrath , before a world of men , and no eye shall pitty them . Fourthly , it shall bee a sudden judgement . Even as the flood came upon the old World , when they were sporting themselves , and deryding Noah that preached to them of the flood : so shall the fire come upon the World , that shall passe before the face of Christ , when he shall judge the quicke and the dead . As a snare ( saith Christ ) shall it come upon all that dwell upon the earth . When the Fowler layeth a snare to take a Bird , hee giveth not warning to the Bird , but surprizeth it suddenly ; so will Christ Jesus , surprize the sonnes of men , suddenly beyond their expectation . The Evangelist saith , hee shall come as a theefe in the night . A theefe knocks not , he giveth not warning : so Christ Jesus , beyond the thoughts of men , will bee on them suddenly before they are aware , by his dreadfull Judgement . Fifthly , it shall be a most righteous judgement . Then God ( as the Apostle faith Rom. 2. ) will render to every man according to his deedes . Hee will not regard the face of any : Hee will not bee brybed by wealth or reward : Hee will not heare the testimony of the world for the wicked , or against the godly , but deale impartially , and give to every one according to his doings . Lastly , It shall be an Eternall judgement . So saith the Apostle , Heb. 6. 2. The meaning is not , that God shall sit for ever , sifting matters , and surveying causes : but it is so called from the effect : for the conclusion shall be this , the Eternall weale and happinesse of the godly , and the eternall woe and miserie of the wicked , that shall be plunged by the justice of God into the severest torments . The Use of this Doctrine . First , it serveth as a preservative against temptation : for so Solomon hath made it in the Text , a preservative and bridle to young men : God will bring thee to judgement , saith he : and let me make it so to you . When Sathan tempteth you to sinne , remember , God will call you to Judgement , even for those faults , for which you may possibly escape the penaltie of men , yet notwithstanding it is impossible for you to avoide the righteous Judgement of God. If Sathan would have thee doe any thing , that the word of God , and thy owne conscience sheweth thee to be hatefull , and wicked in the sight of God : say to him , No , no , God will bring me to Judgement . This is the policie of our Adversarie , when hee induceth us to evill , hee makes sinne sweet and pleasant to us : but it should bee our wisedome to make sinne bitter and loathsome , even in this meditation , God will bring us to Iudgement for the same . The Apostle saith , Resist the divell , and hee will flie from you . But how must we resist him ? not by arguments of our owne making , but by arguments of the word of God : and amongst other weapons , remember to lift up this : when Sathan would have thee sinne , say , No , no , God will bring mee to judgement . When the Divell solicited Eve , and circumvented her : shee spake ( in the Serpent ) to Sathan concerning the Judgement of God : Wee may eate ( saith shee ) of all the trees of the Garden , but not of the tree in the middest of the Garden least wee die : here shee brought an argument from the judgement of God : but here was her weaknesse , shee presently let it fall . It should bee otherwise with us , when Sathan tempts us : let us say , we shall die , and be condemned for sinne : say so , and continue in it . If any revolt from the truth he professeth , he shall die in his sinne . If any man disquiet the people of God , by vexation , or oppression , hee shall die in his sinne . If any man bee a drunkard or Epicure , hee shall die in his sinne . If any man be a whoremonger or adulterer , hee shall die in his sinne . If any man bee a swearer , God hath vowed hee will not hold him guiltlesse , hee shall die in his sinne . If any man be an ignorant person , disobeying godlinesse , and obeying unrighteousnesse , he shall die in his sinne . If any man continue in grosse wickednesse , in any wickednesse , without repentrnce , he shall die in his sinne . Oh remember this Judgement of God , this death that God will inflict on sinners for sinne : For the wages of sinne is death : and arme your selves with this when Sathan tempteth you : if you forget Death and Judgement , you are naked , and unarmed , your spirituall Adversary , may hit you on the bare , and spoile you as he will. The second use , is for instruction . Will God bring us to Judgement for our sinnes . Oh then let us hast to repentance . Beloved , this is one of the last things that God will doe : and this is the greatest thing that Ministers can say : God will judge you for your sinnes . The Apostle Saint Paul , he moveth the Athenians ( Acts 17. 31. ) to repentance upon this very ground , because God hath appointed a day in which hee will Iudge the world in righteousnesse . And surely if this will not awaken us , nothing will , nothing can . What doe we meane ( beloved ) to suffer our sinnes to stand upon the score ? Where is our wisedome ? Our grace ? Are wee able to stand before God , when hee is angrie with us ? Why doe we not take off our sinnes by godly sorrow ? If a Judge should say to a Malefactour , except thou mourne for thy offence thou shalt die , and bee executed , Doe we not thinke hee would mourne to save his life ? Behold God saith to you , except you mourne for your iniquities , you shall die in your sinnes . Oh why doe not wee make our eyes as fountaines to bewayle our sinnes ? that man is possest with extreame hardnesse that lamenteth not his iniquitie , and hee treasureth up unto himselfe , wrath against the day of wrath , and the declaration of the righteous judgement of God. Well , if wee will not mourne for our sinnes here to repentance , wee shall mourne hereafter in hellish horrour , without hope of helpe or mercie . In the third place , this Doctrine that God will Judge us , should make us preserve in ourselves a good conscience . It is the very use that the Apostle makes , Acts 24. 15 , 16. Hee had hope that there should be a resurrection of the dead , both of the just and unjust , therefore hee did exercise himselfe to have alwayes a good conscience voyde of offence toward God , and toward men . Blessed ( saith Christ ) are those that are pure in heart . There is nothing that will bee so rewarded , and so regarded at the last day as a good conscience . But for those that have stayned their consciences with all wickednesse and sin , and have not washed their consciences with the bloud of Christ , and the teares of true repentance , these shall have their portion without amongst those that are uncleane . Lastly , this Doctrine should teach us to feare God , and to give glory to him . As Saint Iohn speakes in the Revelation , the day of his Judgement is comming , therefore feare him , and give glory to him . If the particular judgements of God that light upon men in this life should make us reverence his holy Name , how much more should this last Judgement that is so terrible , and unavoidable . FINIS . ABRAHAMS PURCHASE ; OR , A POSSESSION FOR BVRIALL . GEN. 25. 10. The field which Abraham purchased of the sonnes of Heth : there was Abraham buried , and Sarah his wife . JOB . 17. 13. The Grave is mine house , I have made my bed in the darknesse . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. ABRAHAMS PVRCHASE ; OR , A POSSESSION FOR BVRIALL . SERMON XIX . GEN. 23. 4. I am a stranger , and sojourner among you : give me a possession of a burying place with you , that I may bury my dead out of my sight . THis is the conclusion of all flesh : they were never so deare before , but they come to be as loathsome and intollerable now . When once the lynes and picture of Death is drawne over the Fabrique of Man or womans body ( as it is said here of Sarah ) all their glory ceaseth , all their good respect vanisheth away , their best friends would be faynest ridde of them : even Sarah that was so goodly and amiable in Abrahams sight , must now out of his sight , he must bury his dead out of his sight . Oh the strange misery that sinne hath brought us to , when it devolveth , and throweth downe all our glory at once : and the ruffe of man-kind in their chiefest pride , in their greatest jollitie , all is tumbled in an instant , in a moment to basenesse , and stinke , and miserie ! How should wee be diligent to get the hope of a better life , seeing this is so little worth having ? And how should our thoughts alwayes flie up to God , since there is nothing but rottennesse and putrifaction found here in the world ? But Abraham , as the Father of faithfull men , and a patterne to all loving Husbands in all ages insuing , doth not this till such time as the dead Sarah groweth noysome to all that looke upon her . As long as he could by his mourning and lamentation prosecute her without offence to his eyes , and danger to his health , he did it : but now the time is come , when earth must bee put to earth , and dust must returne to dust . There is no place for the fairest beauty above ground , when once God hath taken life and breath from it : it must goe to its owne elements , and to the rocke and pit from whence it was hewen , thither it must returne . This holy man therefore being well resolved of this , and knowing the doome already uttered by God upon out first Parents , Dust thou art , and to dust thou shalt returne ; hee cannot keepe his dead longer by him ; hee knoweth the bed wherein now shee must be layed , therefore he seekes for it to these Countrey-men that he lived withall , that were Heathens and Pagans , but very morall and civill men , as wee may see in this whole Discourse . And he desireth them that he might have a place for his owne use and turne : not intimating so much to them , as that there should be a separation in their very death from Pagans and Heathens , but he keepeth that to himselfe , and covereth it with smooth speech , and elegancie of language , as his manner was . For indeed it was not lawfull for Abraham to bury his dead amongst the Cananites , the sonnes of Heth , of whom he demanded this peculiar favour at this time : but God would have his children , as they differ in all their life from Heathens that know no God , so they should differ in every point , even in their Graves after death , that there might bee no commixtion , and mingling of light and darknesse , and no fellowship betweene Christ and Belial . Therefore to continue this hope , and confirme it in all his Posteritie , that were a peculiar and chosen people ; It was necessarie hee should chuse his Grave , his place of Sepulture , that they might be sequestred from them in their death , as they were in the course of their life . Now after he had performed that dutie that every man oweth to his dead friend , especially to his Wife , the mate of his bosome ; he commeth to move this to the sonnes of Heth , that were Lords of the soile . Hee was abundant in teares before hee comes to move it : for God which commandeth us not to lament for the Dead , as men without hope , doth notwithstanding not forbid us to mourne , and sorrow for them , and to lament : hee giveth us leave ; nay , he rather alloweth and approveth of naturall affection , when wee weepe with them that weepe , and mourne with them that mourne , and rejoyce with them that rejoyce . Abraham knew well in what estate his Wife was , he knew shee was in a happy condition , hee knew shee was the Mother of the Faithfull , and was translated to the heavenly Paradise : and hee was not angrie with God for taking away his Wife , he disdained not the act of his providence ; notwithstanding he resolveth into teares and laments . And these may well stand together , if they be not ( as S. Ierome saith ) rebellious teares against God , and against hope , and against the faith of the Resurrection : they are qualified and allowed , and accepted with the Lord , as a testimonie of that good affection , and brotherly love that he commandeth to be in every one . After he had performed this , perhaps mourned three or foure dayes for his wife , he knew this mourning must have an end , he knew that he must commit her to the ground , and make away with her , that she might not be a means further to continue , & aggravate his sorrow to no purpose : for with that condition a man is allowed the use of affections , as that he respect the glory of God , and give way to weake nature , rather then to any indulgent affection that is too head-strong and unruly , as though there were no hope in the promise of the Almightie . Therefore ( I say ) when he had thus moderated himselfe , as first to shew by his sorrow that he was a loving husband , and then to shew in the ceasing of his sorrow that he was a wise man , and a faithfull Christian , he commeth now to the chiefe and maine point , whereby to make an end of his sorrow , and take away the cause of further griefe , the sight of his dead . Hee commeth to desire a possession of buriall : and because hee was a stranger here , he commeth to those that were Lords , chiefe ones , and desireth them to intercede for him to the chiefe Lord , to bargaine with him for a place that hee had sought out , and as it seemeth ( by Gods direction too ) chosen . But I will goe no further then the Text. Wherein first consider a certaine preamble that the holy man useth to the people that he now converst with , in these words . I am a stranger , and a sojourner among you . Wherein the sweetnesse of his nature doth shew it selfe , that he was both humble-minded , to know and confesse that he was a stranger , and also that hee was full of reverence and respect to those that he dwelt with : I am a stranger among you ; You are the Lords , I a poore tenant ; You the Masters of the soile , I but an Inmate , that came in and was first lodged by you , and with your consent ; and without your consent I will not attempt any thing . That is the premonition whereby hee insinuateth into their affections , and makes way for his speech and petition that after hee was to propound and tender to them . And then the Petition followeth , Give me , because I will not take it of my owne head : Give me , What ? A possession , such a thing as I may call my owne , as I may have to my owne use , sequestred from all other mens : And Give it mee ; not upon gift meerely , but for my money , give it me for price : answer me what I shall pay , that I may acquire and make this purchase . Thirdly , for what hee would have this possession : To burie his Wife , and himselfe , and his posteritie ; A burying place for them . A strange thing ; a strange purchase for a man , to purchase no other ground , but to buy land for a burying place . Lastly , whom he would burie there , my dead . Hee calleth her not his Wife , but his Dead ; because now the contract was ended by Death , and she was no more his Wife , but one of his loving friends . Buriall care after Death , it is committed to men by God , and by the voyce of Nature , therefore give mee a place to burie my dead out of my sight . It grieved him to see that beauty turned to pale blacke darknesse , that now had over-faced the face of that beautifull woman : to see that sweet composed body that was the mirrour of the times ; and the miracle of women in those ages , that it was now subject to rottennesse and putrefaction , and did now grow noisome , that it made men flie from it , that they could not looke upon it . That I may bury my dead out of my sight . These are the branches of my Text. First , concerning the humble preface that Abraham makes , I am a stranger and a sojourner among you . A marvellous thing to consider the great faith of our Father Abraham , and patience that he used in the apprehension of Gods promise : for all this land was Abrahams land , yet hee confest himselfe a stranger : and Saint Steven saith in Acts 7. that hee had not one foot of ground ; not a foot in all the land that he could owne . This is that wherein God is most glorious in his Saints their expectation , their patient expectation of Gods promises : that they thinke themselves as well for the time to come , for that which shall come , as if they were in present possession . When the Lord brought Abraham out of his native Countrey , out of Ur of the Chaldees , from the furthest part of Syria , hee brought him many hundred miles to an unknowne Land , and he promised to give him that Land , and to his seed after him : who would have thought but he meant to give him personall possession ? But no , as soone as he was there , the Lord drives him out by famine into Egypt , and then hee understood that Gods mind was not to give it him ; but when the sinnes of the Amorites were ripe , and the people of Israell were growne to a number , that they might come by some claime and right , and be such a multitude as should not be contemned , that they might not come by way of miracle to take possession , then God purposed to give it him . So that this thing we may learne hence , that God is infinitely gracious to his children , when they are content with the appearance of things to come , aswell as if they had present possession . This is that which the Apostle Saint Paul frequently speakes of in Heb. 11. that the Fathers had regard to the promises , and trusted upon God , that that should be truly performed that was spoken to them , and therein they rested themselves , and were aswell contented with the good word of God for the future times , for their posterities , as if they had it performed in their owne persons . I am a stranger and a sojourner . Here are two words , the one , ( A sojourner , ) signifieth , hee that passeth by , as those that come to see divers Countreys and stay not , but are making homewards : the other ( A stranger , ) signifieth , one that sitteth by in a place . Abraham was both of them ; for when God commanded him , he was ready at any time to dislodge and goe his way : as long as he found the mercie of God to him ; that is , as long as there was peace , and plentie in the land , hee rested there in that place in his Calling . God appointed him to sit there , and there he sate , but not as heire of the ground , as a Lord , but as one that did sit there by favour , as enjoying a peece of ground for his cattell to feed upon ( for the Land was not full , but they might afford some roome to strangers ) such was he , ready to flie when God called him . Therefore when God called him to Egypt , he presently changed the place , and went to that : and from thence when God called him againe , he came to Mamre , and there he dwelt with the Inhabitants of the Land , because hee understood that that was the place that God had selected for him to make his possession . It teacheth us to learne this voyce of our Father Abraham ; as children learne to speake by their Parents , and delight in their language : so we should still delight our selves in this language of the Father of the faithfull , to be , and account our selves strangers and sojourners among you that bee the world , among you that have your cares so fixed on the world , that you have no care of heaven : among you that will give nothing , but hoard up riches , and you know not to whom you shall leave them : among you that have no dwelling above in that Citie , whose builder and maker is God : among you that live only on earth , I am a stranger among you . And being so ( as every Christian must professe himselfe ) it therefore followeth , we must abstaine from all fleshly lusts , and worldly desires , and carnall concupiscences and appetites : for strangers use not to settle on their dregs in the Countrey they passe thorow , but as men in motion , they take that which is needfull , knowing that they have a Countrey in another place , the blessed Ierusalem that is from above , who is the mother of us all . Secondly , we are to consider here the humble conclusion that Abraham makes out of his pilgrimage , out of his strangenesse : because he was a stranger ; therefore he will be no meddler , as it is an old rule , strangers must be no meddlers , they must not take what they will , not buy what they will , strangers doe not purchase land in a strange Countrey , without the good will of the Natives . Such was the nature of this holy man of God , hee would not so much as make bold with them for a burying place without their consent . One would thinke it had beene easie for him to have ventured upon this : whensoever a man dies , the common custome of nature , and the law of Nations yeeldeth this priviledge to put their dead into the ground , earth to earth : there is none so barbarous as to denie , by the light of nature , but that a dead man should be buried , strangers , or Forreiners , or native Inhabitants : therefore I say a man would thinke that such a man as Abraham might safely have ventured upon this to bury Sarah , and never told them , and asked their good will. But no , the blessed man was of another mettall , of a heavenly and sweet disposition , hee would trouble no man , he would give no offence , but carry himselfe as an Angell of God among them , harmlesse to every one , he desireth every mans love , he was carefull to avoid any mans despleasure : and therefore he commeth to them as to great men , and intreateth them , as if it had beene for a Lordship , or a peece of a Province , or some great matter of estate : he commeth to beg a Grave , he desireth a burying place . This should teach us what ought to bee our condition in this world , not to be audacious and bold , and presumptuous , as commonly we are one upon another . And even strangers themselves so forget themselves now adayes , that they make no conscience of depraving , and undermining , and spoyling , and putting Natives out of their possession : they get to themselves such an impudencie , as is strange , and none of the least reproaches , they neither approve themselves to God nor men by this bold intrusion . Let strangers be like themselves , to know that nothing is theirs that they can challenge , they must come to it by the good will , and consent of the parties , for strangers are not at home , but to be sent home to their owne place , they must presume of nothing out of their place . If men did consider this , they would not shoulder out and injure and backbite one another , and all for base worldly pelfe , little better then a burying place , then a Rodde of ground to make them a Grave : but men are so set on it , as though all their hope were here , as though they had no treasure in another place , as though this were their home , and they had no further motion to better things . This is the Preface . Now the Petition followes . Give me I pray you . Giveme , not Gratis ; the meaning is not ( as after the storie sheweth ) he would not take it for nothing , but give mee for price , for reasonable bargaine , as you shall deeme it fit to give me . See here againe the excellent moderation of this great man , this great servant of God : hee confest it lay in their power to assigne and contract with him for any thing : it must be their gift , or else he would venture upon nothing : I have lived among you , and I would faine die among you too ; as you have given me leave to live with you , I beseech you cast not a way my dead : my Wife is gone the way of all flesh , and I shall follow her shortly , cast us not away : there is no further corporall living for us together ; I beseech you give mee a burying place , and then we shall be one corporation , our bodyes will moulder to nothing , and not hurt you ; therefore give mee , that which is a common gift , a gift that enemies will give to enemies , and therefore a gift to strangers , and it is naturall to doe good to strangers . I beseech you give me . What is this hee would have ? For though this people were very liberall , and would have given him a hundred times more then this hee requested , as wee see afterward by their answer : it would have beene a great matter that Abraham should have beene denyed : yet this holy man asketh such a gift , as they might well grant without harme . Hereupon the holy man is to be commended ; as for the great beggars of the world , they cry , Give , give ; all the whole Countrey is not sufficient to satisfie their desire , but still when they have had this , and that preferment , they cry still Give . This blesfed man was of more moderation , hee had a more circumcised heart and desire : hee desireth no more then they might well forbeare , and part with , and suffer him to have without hindrance . And so it teacheth men their dutie , that they should not too much grate upon a friend , nor too impudently demand things that cannot well be parted with : many men are of such good natures , that they will give away at the first sight of a Petition , that that shall bee a great losse , and damage to them , and after wish that they had not given it , when they cannot recover it againe . There was no such spirit in Abraham , nor should be in Gods children , they should not bee insatiable , and extend themselves to unreasonable demands : a thing that argueth one altogether glued to this world , and one that hath no further expectation then of things below . Give me : What ? A possession of buiall . First , A Possesson . Hee would have it so conveyed , as no man might make claime of it , but that it should be for him , and his for ever . Therefore it was , as it were , a Church-yard that he begged , such a one as was capable , and had sufficient scope and roome for his whole Posteritie in the time to come , in times of trouble and persecution : for in this place were the Fathers and those Patriarches ( though we reade not of their Buriall in this place in the booke of God many of them , yet notwithstanding it is likely that all the Patriarches had their bodies ) conveyed to this place , and that the great ones in Egypt that so demeaned themselves , that they had favour from the Court , were brought to this place . For these and himselfe , and his present Familie about him , whom it might please God to strike with Death he knew not how soone , the holy Father desired a place separate , that there might bee no mingling of the select people of God with those that were without God in the present world , as the Apostle saith . Now for this , there is no distinction in our time , for Christ being made the Corner stone , hath made both walls one , the Jewes and Gentiles being built upon himselfe , all this difference is taken away : But at that time it was fit to maintaine a distinction , to keepe a note of difference . As God set a marke upon the flesh of Abraham , and upon the houses of the Isralites in Egypt , so they kept this in all points , even in their very Graves , that a difference might be maintained betweene the seed of the Woman , and the seed of the Serpent to the uttermost . Give mee a possession , a burying place . Here is the end why he would have this Possession . A strange kind of Possession : a thing that every one is borne to , no man will denie this : we say the land in the Church-yard is every mans , every man is borne to that land . Behold such a land , such an inheritance this Father commeth to begge . He hath not a foot of ground in all the whole land , no place to dwell in , but by their leaves ; no place to feed on but with their consent ; he is content thus to possesse , to have it upon their hand ; to haue his house upon their liking , and his field and grasse upon their affection , and content to be gone , and depart upon their bidding : but when it commeth that his dead must be buryed , there is no dislodging then , no removing then , that is a Possession , he makes not other things his Possession , but useth them in a transitorie manner . So that the holy Ghost would teach us this , that a mans Grave is his strong hold , his Possession . And indeed there is no Possession so durable and certaine as the Grave : all the lands , and all the meanes that a man hath in this world , it may in the course of time , either by the misguidance of the partie , or the succession of prodigalls be made away , that he that hath had full possessions may not have a foot of land to call his owne : so Possessions are alterable , sometime one mans , sometimes anothers , and againe anothers , no man knoweth whose , because they are still removing . But when a man is possest of his Grave , that is a long Possession , that Lease is time out of mind , and it holdeth to the comming of Christ to Judgement . Though there be a sort of covetous men in the world that care not for lucre and gaine to remove dead bodies , to make men pay deafe , and yet presently when the memory of that payment is gone ( in this base respect ) to remove them from their naturall rest , and to put new bodies in their roome . Though this ( I say ) be practised by some , yet notwithstanding the Lord hath ordered this that a man should have his Grave for ever ; and that all Christian men should know that they have no such true inherent possession , sticking to them , and they to it , as the Grave . Thus the great God bringeth us to life by death , making us possesse the Grave here for a time , and after possesseth us with life and glory , and joy in the highest heavens . Behold Abraham : see how he beginneth to possesse the world , by no land , pasture , or earable Lordship : the first thing is a Grave . So every Christian must make his resolution . The first houshold-stuffe that ever Seleucus bought in Babylon was a Sepulchre stone , a stone to lay upon him when hee was dead ; that he kept in his garden . So we should begin to make that our chiefe utensill : it should teach every Christian much more to be mortified so to the world , as to bee settled upon nothing for a Possession , so as the ground where his flesh shall rest in hope , till the Lord revive him , and give him his Spirit againe . A strong kind of entrance this holy man made into the holy Land , that the first thing hee takes possession of , should bee a place of buriall for the dead . Even so wondrously God useth to worke : the promised seed it came of the dead wombe of Sarah : and accordingly it is in this great and famous Historie , that out of these dead ones , the Lord takes such a firme possession of this Land , that when foure hundred yeares were come about , there was such a quicke issue , that it drove all the Inhabitants out of the Land : for out of Sarah that was now dead , and Abraham and the Patriarches that were interred in his Cave , out of their dead loynes the Lord raised a living issue of six hundred thousand footmen , besides women and children that came under the conduct of Ioshua and discomfited the Captaines of the Land ●…d tooke possession . The gracious God out of dead and poore things in the world raiseth strengeth and Majestie : that those that they trampled upon , and accounted as dead men , the Lord made out of them such a living stocke , that all the power of Canaan was not able to hold up , and make head against them ( they were such a powerfull Armie ) but hid themselves in Caves , and became as dead men , to give place to these dead men . Here is the wonderfull great glory of the Almightie out of meere nothing , to worke all things , and as he made all things that are seene out of nothing ( for by faith we learne that things that are seene , were made of things that are not seene ) so he still continueth to lay his foundation in basenesse and humilitie , in a ridiculous manner to flesh and bloud , yet out of that hee bringeth large and infinite majestie and glory , such as no man can aspire in his thoughts to thinke sufficiently of . Give mee a burying place to bury my dead . Behold , he calleth here Sarah , his dead , he calleth her not Wife , though it is said after in the Text , that Abraham buried Sarah his wife ; yet that is in respect of the time of her life , when they lived together , and in respect of the former societie , and converse they had : but now he speakes to the point , she is no more his Wife , but his dead . It is translated by all in the Neuter Gender , not my dead shee , but my dead , simply in the Neuter gender , as a thing which now had not so much relation . So it is true , when men and women are severed by Death , they are no more man and wife , but one anothers dead . For as the Apostle saith , Doe you not know that as long as a man liveth , his wife is subject to him , and shee must not converse with another ? So likewise for men againe : but when God dissolveth the contract by Death , then as she is free for another man , so she is no more his Wife : so long as she was alive upon the ground she was his Wife , but now when she is to goe into the ground he calleth her his dead , but not his Wife . The substance and summe is this ; That Matrimonie is Gods blessing for present use of mankind , for the propagating of the Species , to continue the seed of man to the worlds end , that there may be still a generation to praise God their Creatour ; and so being a temporall thing ordained for the office of this life , it ceaseth when Death commeth : there is nothing but Death , and that which Christ speakes of in the Gospell , can make a separation : when Death commeth all relations cease , and a wife is no wife , and a husband is no husband . Behold out of th●… the infinite love of God in Christ that hath made all things , all unions , and contracts , hath made all to be void but his owne : for our Lord Jesus in life and death is our Husband , our Lord , our Master , our Father , as well in the one as in the other : whereas by the intercourse of Death all things are dissolved , two of the best friends that are may part upon discontent , and body and soule must part at Death , and Husband and wife ( the Symboll of Christ and his Church ) must part one from another : yet when all societies and contracts part , Christ doth not part from us , but he is in the Grave , as well as in the highest heavens , our Husband , and Lord , and Spouse , and wee are his Church still , we keepe the same relation , and as strong bonds in death , as in life . My Dead . Yet notwithstanding though she was not Abrahams Wife , yet she was Abrahams dead . This must teach a man after he is freed by Death from the combination and contract , yet that there is a care remaining to the Dead , a love to that , though not as to a Wife : the respects of Man and Wife are carnall and fleshly , Death commeth and cutteth downe the flesh , therefore cutteth off that respect too : but because she was dead , and there was such bonds betweene them formerly , therefore a man is bound to lament and sorrow for his dead , as Abraham did here , to love the memorie of the dead , to speake well of the dead when occasion serveth , to commend them for their vertues , to use the friends of the dead ( as farre as is in their power ) with all courtisie , to bee good to the children of the Dead , those that the Mother hath left , and not to cast them into the hands of a furious woman , a new Wife , that neither careth for dead nor living : but to have a speciall regard to the bonds and familiaritie , and that spirituall acquaintance that God made in this life : and so to be good to all that come of that issue for their sakes . Let me bury my dead . Lastly it followeth , why hee would burie his dead : Out of my sight . A strange thing , Out of my sight . Was his griefe so aggravated , as hee could not still behold her face ? or was it necessary that the carkasse it selfe must be conveyed away ? must it needs be that the body being now no way amiable , but noisome , must be conveyed out of a mans sight ? The best friend in the world cannot endure the sight of a dead body , it is a gastly sight , especially when it commeth to that dissolution , that the parts begin to have an evill savour and smell , as all have when they are dead : then to keepe themselves in life and health , it is necessary to avoid them , to burie their dead out of their sight . And what so sweet a sight once to blessed Abraham , as Sarah ? What so sweet a spectacle to the world as Sarah ? The great Kings of the world , set her as a Parragon , and shee came no where but her beauty enamoured them : shee was a sweet prospect in all eyes , every man gazed on her with great content , to see the beautie of God , as in so many lines marked out in the face of Sarah . Yet now she is odious , every eye that looked upon her before , now winkes and cannot endure to looke upon her , shee must bee taken out of sight . Oh bethinke your selves of this , you that take pride in this fraile flesh , that pranke up your selves , to make you gracefull in every eye : you that studie to please the beholders , you that are the great Minions of the world : you that when age beginneth to purle your faces , begin to redeeme your selves with paintings : thinke of this . Mother Sarah the beautifullest woman in the world , is loathsome to her husband , her sweetest friend : therefore I beseech you in the feare of God , leave these fooleries , and vaine fancies : remember what danger Sarahs beauty cast her into ; though it were a great gift of God , yet shee had better have beene without it , then to have that hazard of soule and body , that shee was brought to by Abrahams travels and necessitie : and know it that your best beauty is to please the eye of God , to looke beautifull in his sight : for the sight of God is never weary ; the sight of men will bee weary of you , the best friends you have will loath to see you dead , you will then be grisly in the eyes of men , but the eye of God it is all one even in the dust , and nothing can make you so ill-favoured , but God will like you : therefore labour to please Gods eye that never ceaseth : nothing will make him alter his affection , whereas the eyes of men , this life is so full of foule alterations , as the least sicknesse bringeth an abomination unto them . I see the time prevents me . I will speake a little to the present occasion . We have here a depositum , a gage , a pawne of a deare Sister of ours , a woman knowne to you all to be of a holy Christian conversation : a neighbour full of peace and quiet , and of good workes according to her calling . Shee was also in the spirituall part a woman of a very good inclination , loving the Word of God , curious and attentive in the hearing of it ; Shee was much delighted in it , and desired to communicate the knowledge she had in the Scriptures to others , and to speake of it as often as occasion permitted . By this studie it pleased the Lord to worke a constant and lively faith in her , to put all her trust and confidence in him . She was now taken upon the sudden , therefore the Lord hath left her as a patterne for us to looke upon , to take heed to our selves , that we may make our peace with God , and looke for death every moment , because wee know not how soone wee may be arrested . Shee was indeed a woman of great trust and faith in God : and one whose mouth was full of his praise , still admyring and recounting the wondrous grace of God to her in all the course of her life , in sparing her , in giving her comfort in her conscience , concerning the pardon and forgivenesse of her sinnes , and providing for her worldly helpes , which she thought never to attaine to : and in many other particulars Shee did open the grace of God according to her best understanding , still giving the praise to his holy Name : and no doubt , it the stroke upon her had not beene so fatall , and as deadly as now it was , wee should have had the like fruit more abundantly at this time . Howbeit shee was not as one altogether destitute , but she called for , and craved the prayers of Gods people , that they would lift up their hearts and hands , and voyces to the Lord to looke upon her , and release her of her miserie and trouble , either by life or death , for shee was content either way . Shee had some touches also of Divine Scripture as occasion offered themselves . As when the light was brought in , shee desired to have the light of Gods countenance to shine upon her . And when her eye-strings were broke , that the teares did distill downe , she desired the Lord God to put her teares into his bottle , and many such Luminations there were that came from her . Her surcharged spirits were so taken and strucken , as a man might perceive at the first there was no way but one ; her selfe drawing her selfe within , as though that in the outward man there were no roome for the soule to dwell there , or to have a fit and opportune habitation . I must needs advertise you of one thing , that this custome of praysing and commending of the dead is very full of danger , because a man may bee a lyer , and a flatterer besore hee be aware , when he never intended it . But truly ( for ought that I could discerne ) this Sister of ours was one that was very well deserving , of a quiet and moderate spirit , intentive and carefull to governe her house and children , and no way exorbitant , for any thing that I can heare . It is true that all are not of one Modell , as the bodies of men and women are not of one height and colour , so the soules and spirits are not all of one elevation neither : but wee esteeme the children of God according to that they bave received , and not according to that that they have not received , as the Apostle speakes . I say therefore , according to the grace shee had received ; I verely beleeve shee was faithfull and true to it , that shee received not the grace of God in vaine ; she sought by all meanes to nourish and cherish it from one degree to another , and to proceed from grace to grace . And therefore I conclude in the judgement of Charitie , that we have very strong hopes , and great probabilities of her happy translation . Shee was a Daughter of Sarah , as Saint Peter speakes of women , that he would have them demeane themselves , as Daughters of Sarah : and such a one shee was in her habit and attyre , in the manner of her life , and societie , and company : and therefore I doubt not but shee inheriteth with Sarah the place of blessed mansions , that the Lord hath made infinite spacious , and wide , and capable for all blessed soules that put their trust in him . Now , this let us make use of to our owne soules . In that shee had not that largenesse of time shee supposed to have had , but was surprised so soone and vehemently , as shee could not dispose of her selfe in that manner , as wee know by experience she would have done : it should be a lesson to us to be ready for God , to bee acquainted with God. Wee have had two Corses one after another , one a man , another a woman , both taken suddenly in respect of the time , though they had thought to have made an overture of themselves to the world , and thought to have made all things faire and easie , by the confession and expression of their faith to the world , but they were not suffered to doe it . So , all presume to have time to make the world know that they be humble and penitent , and to make their confession ; but many put it off till it be too late . Let us not be put off with vaine presumptions , the Lord giveth , and the Lord takes , wee know not how soone . Wee were borne wee know not when , we shall die we know not when . The Lord prepare us all for it . FINIS . GODS ESTEEME OF THE DEATH OF HIS SAINTS . PREACHED AT THE FVNERALL OF Mr. IOHN MOVLSON OF Hargrave , at Bunbury in Cheshire , By S. T. REVEL . 14. 13. Blessed are the dead , which die in the Lord , &c. LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. GODS ESTEEME OF THE DEATH OF HIS SAINTS . SERMON . XX. PSAL. 116. 15. Pretious in the sight of the Lord ; Is the death of his Saints . THe Psalme was composed by David , to be an acknowledgement of that favour and grace of God , which himselfe had experience of at some time or other ; but when or what the particular occasion of it was , we are uncertaine . Some referre it to that escape which he made when Saul and his troopes had compassed him about , upon the discoverie of the Ziphites , 1 Sam. 23. 26 , 27 , 28. Others , because Ierusalem is mentioned in the Psalme , and Ierusalem at that time of Saul was not built , as they conclude well against the time of the penning of it ; so they find also another occasion , his escape from Absolom , and that great plot , 2 Sam. 15. 14. Others include also his spirituall Conflicts , his combattings with Gods wrath , and his despaires because of his sinnes , together with some sicknesses and strong diseases , accompanied with griefes , and anxieties of minde ; In all which he found God benevolous , and mercifull unto him , in the sense of which hee rejoyces , and ( as it was his dutie ) gives thankes and praises unto God. Hee saith in the fourteenth verse , hee would make publique businesse of it , and would pay his vowes , corum populo , in the presence of all the people ; and good reason hee had , for God hath oft releeved him , and taken much care to preserve his life , as hee is ever tender of the safety of all his people , for Pretiosain oculis Iehovae , &c. Pretious in the sight of the Lord , is the death of his Saints . The words are a Simple , universall , affirmative proposition ; wherein , 1. The subject or thing spoken of ; is , The death of Gods Saints . 2. That which is spoken of it is , That it is pretious in the sight of the Lord. Which proposition may be resolved into these three observations . 1. That there bee some that are Gods Saints . 2. That Gods Saints doe also Die. 3. That the Death of Gods Saints is pretious in Gods sight . 1. There be some that are Gods Saints . Sanctorum ejus ] so the vulgar Latine reades it . Misericordium ] so Pagnin after S. Hierome . Benificorum ] so Piscator Piorum ] so Mollerus . The Kings translators have rendred it in our last English , His Saints , though they have given themselves a liberty in other places to render the Hebrew that is here by our English ( Holy , ) as Ps. 16. 10. hhasideka , Thy Holy one : and the Hebrew word that properly signifies holy , by our English ( Saints ) as Psal. 16. 3. Kedoshim , To the Saints . The Saint in the Text is in Hebrew hhasid , and hhasid is beneficus , and but in a secundary sence Sanctus : Yet whereas it is rendred by the Septuagint once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , venerandus , venerabile , which our English translates , The good man , Mic. 7. 2. and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reverend , or as our English hath it Righteous , Prov. 2. 8. Yet in all other places it is translated by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sanctus , Saint , or Holy : and it seemes according to the very notion of the word in use among the Iewes themselves , among whom the posteritie of Ionadab , because of their holinesse of life , and strictnesse in religion , were called hhasidim , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Asidaeans , 1 Mach. 7. 13. as much as , Holy-ones , Good-men , or Saints . But not to insist farther upon the translation ; The name of Saints , is given sometimes by the Fathers to holy men departed , and reigning with God , but so the word is very rarely used in the Scripture : but more ordinarily it is given to the faithfull in this life , and so the notion in Scripture is most frequent . So 1 Cor. 1. 2. To the Church of God at Corinth , called to bee Saints , or Saints by calling : So also , Eph. 6. 18. Rom. 12. 13 , &c. There is a double sanctitie , 1. Of outward profession . 2. Of inward regeneration , and so the word is here more specially understood ; They are Gods Saints , whom he separates to himselfe , or calls unto holinesse of life ; The Saints on the earth , such as excell in vertue , Psal. 16. 3. And there is reason for it , that there be some Saints in this life , because that which makes Saints is attainable here ; not popish Canonization , but Gods Election , Gods Spirit , Gods grace , the Merit and holinesse of Christ ; as it is , 1 Cor. 1. 2. Those of the Church of Corinth were Called to bee Saints with all that in every place call on the name of Iesus Christ ; Who was both , 1. a patterne of holinesse , that his people might bee so by his example , and 2. a foundation of holinesse , that his fulnesse might bee conveyed to his members . Use 1. If there be Saints in this life , it is against the Church of Rome , which shuts up all the Saints into heaven , and suffers none to be Saints , but such whom the Pope canonizeth . Bellarmine delivers it , 1. That Canonization , which is a publike testification of the assured holinesse , and glory of some , by which publike worships are decreed them , is pious and lawfull . 2. That this power of Canonization is only in the Pope . 3. That the Popes judgement in Canonization is infallible . But beside that , this third proposition is gain-said by men of his owne side ; The practise it selfe also of Canonization was unknowne till Leo the thirds time , anno 800. or till fourescore yeares after that , till the time of Adrian ; and it was ever anciently held , that no man can judge infallibly of anothers condition , or may admit any into the number of Saints . The ancient Church had their commemorations of holy men , and women departed , but without worship . So may wee honourably speake of such as are with God , and wee doe so ; Luther calls Thomas Aquinas , Saint , and Melanthon sticks not at it to call Anthony , Bernard , Dominick , and Francis so too . Wee seldome name those glorious Doctours otherwise , then Saint Basil , Saint Greg. Naz. Saint Ambrose , Saint Augustine . And so we use to commemorate the holy Apostles , the blessed Martyrs , and the Fathers . And thinke wee have as much liberty as the Church of Rome , to call godly men of our late acquaintance Saints , as I remember a learned and reverend Bishop of ours to have called Master Greenham . But withall as the Scriptures doe , so we may also call the living beleevers , and they are so before they come to heaven . Use 2. If there be some , let us all aspire unto that honour , to bee such as excell in vertue , to be put in Albo Sanctorum , and to have our names in the Calender or roll . Let us follow the footsteps of Christ , and holy men , learne of mee , saith Christ , Mat. 11. 29. for , I have given you an example that yee should doe as I have done unto you , Joh. 13. 15. And let us follow them that have followed Christ , to take out the patternes that have beene set us by Apostolicall and holy men . In the ancienter times of more pure and fervent zeale , people were ready to runne to any lights that did burne and shine among them , to take example from them , how to regulate their lives ; Hence came many religious professions , ( though since much degenerate and corrupted , ) who were wonne to the immitation of those practises of selfe-denyall , contempt of the world , mortifying of voluptuous affections , &c. which they saw in them . Wee might make a profitable use of the lives of holy men , and Martyrs of old or of late , to copie out their sanctity . And let it be an incouragement to the study of piety and religion , to consider what honour it brings along with it , it Saints us , so that we need not be at that extreame expence and charge , which wee reade some have beene at in the Court of Rome to procure Canonization . Vse 3. If there be some such here , and they bee men holy and religious , then take we heed that we speake not ill of such , that we abuse them not , that we open not our mouthes against heaven , against them that are Incolae coeli , Inhabitants of heaven , either by an actuall possession of glory , or here by an heavenly conversation . Devout and religious men , whose thoughts and hearts are above , doe not count this their Countrey , they doe but sojourne with us ; abuse not strangers then , especially these strangers for their countrey sake . Wee use to say , De Sanctis nil nisi bonum ; wee should not speake any thing to the prejudice of the Saints . The Romanists are presently upon us , that we forget this rule ; Sanctos Dei non esse peculiari honore colendos , docent omnes hodierni haeretici . So Lorichius accuses us ( for we know whom he meanes . ) The truth is we dare not give them divine worship , nor make them Gods , as the Papists ( when they have wearied themselves in fitting their distinctions of latreia and douleia to little purpose ) doe it roundly enough , and the people in their practice ; But wee give them their due , and as much as themselves would be willing to receive , as wee gathered from the behaviour of the Angell that was sent to Iohn , Apoc. 19. 10. But in the meane time , while they make a thriving trade of the flattering of the Dead , they neglect and abuse the living Saints , not only writing a Dele in their Indices expurgatory upon the testimonie of Pius or Prudens given by some more ingenuous men of theirs , to some of our Divines in particular ; but also traducing the whole estate of our reformed Churches for schismaticall , and hereticall . Use 4. If there be some Saints of God here , let us choose to be of their acquaintance , and keepe their company , because they doe best of all know the way to heaven ; and it is good to goe safely that journey , by direction of the best and most skilfull guides , lest we misse it in those places where the way turnes , or where the path is not so well beaten as the other Roade . 2. Gods Saints doe also die . The Death of his Saints ] Holinesse frees not from death . Abel , Noah , Abraham , Moses , David , the Prophets , the Apostles , the Fathers , are all dead . Your Fathers , where are they ? and the Prophets , doe they live for ever ? Zach. 1. 5. God cuts off both the righteous and the wicked , Ezek. 21. 4. The righteous perisheth , and the ( hhasidim ) the mercifull men , or the men of godlinesse are taken away , Es. 57. 1. Yea , and often-times as Menander , was able to observe it , Whom God loves best hee takes soonest . An observation much like that , in 1 King. 14. 12 , 13. That sonne of Ieroboam , who only of that family had some good thing in him , was taken away young . But whether sooner or later , their holinesse frees not from death : rich gilding upon an earthen pot , keepes it not from breaking . They are made of the same mettall , of the same clay with other men . The Apostles that brought the treasures of grace to the world , were themselves , Testacea vasa ; so Saint Hierome : Vasa fictilia ; so Saint Gregorie , but only earthen vessels , 2 Cor. 4. 7. Clay in the hand of the potter ; Es. 64. 8. And therefore all things in this respect come alike to all , Eccl. 9. 2. Use 1. If such die , then Death is not alwayes evill ; for sure it is not evill to them to whom all things worke for good , Rom. 8. 28. The sting of it is gone . And though it have not a pleasant looke to entertaine us with , it is but as a rude groome that opens the gate by which we must passe to a better place , and to better company . The godly have many advantages by death , 1. Rest from their labours . 2. A Crowne when they have finisht the race , 2 Tim. 4. 7 , 8. 3. Freedome from danger of sinning any more , Rom. 6. 7. 4. Death frees from a possibilitie of further dying , 2 Cor. 5. 1. Let mee die , saith Seneca , and what hurt comes by that ? I can bee bound no more , I can bee sicke no more , I can die no more . 5. They goe presently to God. While we are at home in the body , wee are absent from the Lord : Wee are willing rather to be absent from the body , and to bee present with the Lord , 2 Cor. 5. 6. 8. I desire to bee dissolved ; to bee with Christ , Phil. 1. 23. 2 Tim. 4. 6. Wee wrong death , when we call it horrid , it is sinne which makes it to be so , else it is but conceit . There is often more paine in a tooth-ake , then in dying . Teares , and blacke cloth , and the tremblings of the guilty doe disguise Death , and make it looke terrible . Hee that said , it was of all terrible things the most terrible , was himselfe an Heathen , and knew not what Christ had done to alter the property . Once indeed it was uncouth and hideous , but since Christ dyed , it hath a more faire and pleasant face . There can bee no danger in that way , which all the Saints have gone . As Phocion said to one , that by the same sentence of the Judges was to dye with him ; Art thou not glad to fare as Phocion doth ? So , are wee not glad to fare as the holy Patriarkes , Prophets , and Apostles have done , and to goe after them ? Hee that went this way the first of any man-kind , was holy , a Saint , it was Abel whom God accepted . Wee use to call those passages and Streights which have beene first found and discovered by any , by the names of the first Discoverers , as the Streights of Magellanus , and that a little lower , Schouten Streight , or Fretum le maire ; So if it may afford us any comfort for the passage , let us call Death no longer Death , but Abels streights . Let us learne , if not to love , yet to contemne Death , that so wee may have the more easie conquest over all other hard things . It was a bravery in Damindas an heathen ( which Christians should be ashamed to come short of , ) When Philip had broke into Peloponesus , and some Lacedemonians said ; They were likely to sustaine much evill , unlesse they could reconcile themselves to Philip ; Damindas said ; O Semi-viri quid nobis poterit acerbè accidere , qui mortem contemnimus ? Ah poore spirited men , what can be sharpe or hard unto us , who have learned to despise death it selfe ? Use 2. Because Saints , or holy men , doe also die , let us make the best use of them while they are with us ; To benefit and profit ourselves by our religious friends , acquaintance , neighbours and kindred . When God raises up some man eminent for wisedome , and a godly life , hee is set up as a light for the towne or neighbourhood to walke by ; Yet oft-times such as dwell neere , are carelesse , and neglect their benefit , when strangers farther off draw neere unto the light , and gaine by it ; as wee use to let our owne bookes lye by , and rather make use of such as we borrow , to take notes out of them , because we know not how soone they may be called for by the owners , and presume that the other will still be in our keeping . Wee should improve our good acquaintance , and walke by the light while we enjoy it , because many times the Sunne sets , and it is night in a neighbourhood or a family , when a good friend , a good Parent , or a good Master dyeth . Remember Ioash , and Iehojada . 3. The Death of Gods Saints is precious in Gods sight . When David was opprest with griefe , it seemes hee had such thoughts as these , Surely man is ( res nihili , ) a vaine and worthlesse thing , too low , and too unworthy , that God should take any notice of him , or bee carefull of him ; But at last he overcame such thoughts , when hee had found the experience of Gods tendernesse towards himselfe in particular , and towards all his people , and now resolves , That God neglects not his , as if hee were not affected with their miseries , but their soules , lives , and safeties , are deare and tender unto him , as a treasure which hee will not carelesly lose , or suffer men or divels to take away by force or treachery . Their Death is pretious [ Iakar , ] the word of the Text is , in pretio fuit , magni estimatum est . God sets them at an high and deare rate . The Septuagint renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Noune by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretiosus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probatus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi pretii : God honours and accounts well , and hath high thoughts of the sufferings of his . See how the word is translated in other Texts . 1. Honourable , Esa. 43. 4. [ Jakarta ] Thou wert pretious in my sight , thou hast beene honourable . 2. Much set by . 2 Sam. 18. 30. His name was much set by . 3. Deare , Ier. 31. 20. An filius ( Jakkir ) pretiosus mihi Ephraim . Is Ephraim my Deare sonne ? 4. Splendid , cleare or glorious , Iob 31. 26. Si vidi lunam ( Jaker ) pretiosam & abeuntem . The Moone walking in brightnesse . Put all these expressions together , and then wee have the strength of Davids word , The death of the Saints is pretious ; that is , 1. Honourable . 2. Much set by . 3. Deare . 4. Splendid and glorious , in the sight of the Lord. God is so tender of his people , that 1. Hee will not have them take wrong , hee orders their death , he takes care for them , he visits and comforts , and assists them in their dying , he helpes them with strength , with memory , in their understanding , their senses , &c. 2. Hee takes much delight in their sweet holy calme deaths , and resignations of their soules . 3. Hee takes care of their very bodyes too , to lay them up sweetly to rest , in Repositories , or Dormitories , as the Ancients were wont to call Church-yards , and Graves . 4. Lastly , he entertaines their soules immediatly , when they are breathed forth , and places them In Sinu Abrahae , in Abrahams bosome , wheresoever that is , to possesse present joy and quietnesse . And no wonder that hee doth all this , because hee hath bought them , and redeemed them unto himselfe , with so great a price as his Sonnes bloud , and hath graced them with so many gifts and priviledges , and hath made over unto them as coheires with Christ so great and large benefits . Wee may make this Use of it , to serve for the establishment of us in our beliefe of him , and our wayting on his providence . If their Death be so pretious , their sufferings also in any kind are deare unto him . That word in the Text , which is Death , and which by the Seventy is ordinarily turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet is taken in the Scripture sometimes for sicknesse , or any affliction , Exo. 10. 17. For infection , 2 King. 4. 40. For wounds , Prov. 26. 18. and sometimes in the Septuagint for the soule . The very sicknesses , and afflictions , and dangers , and wounds , and griefes of his holy ones are deare unto God. But especially their soules , their lives , their good and safety . God writes a Ne perdas , Touch not , Destroy not , as a notable caueat , for the safetie , as of Kings most particularly , so also of all that feare him , and that trust in his mercy . I have hastened over these points , that I might come to the testimonie that I am to give to our deceased Brother , Master Iohn Moulson , which I may not omit , nor to be particular in it , having never such a subject of discourse before , such an exemplary man. I would not be bought to flatter a prophane and wicked great one , but here Gods glory in this his Servant , and the edification of you that are present require of mee that I speake fully ; for , hee was Vir nec silendus , nec dicendus sine cura . Hee copyed out in his life the old way of Christianitie , and writ so faire after those Primitives , that few now can imitate his hand . And truly as in a garden in which there are variety of flowers , we know not where to pick , so in those many commendable parts of his , I know not which to choose to present unto you , or in what method . But you may take notice , I. Of his morall parts ; where I commend foure things , 1. His calmenesse and moderation of affection . No passion was observed to be a tyrant in him ; they had an aequipoise . 2. His sober taciturnity , an imitable wisedome in this age of talke and pratling . 3. His affable cariage , and easinesse of accesse , by which like an other Poplicola hee gained reputation , and the loue of the neighbourhood where euer he dwelt . Some are so hairy and rough like Esau , that they may be discerned by their handling , and some so churlish as Nabal , that a man cannot speake unto them ; Which sourenesse and clowdinesse of spirit , I wish were not a blemish to many that give their names unto religion . He honoured it by his sweetnesse and affability . 4. His grave deportment and cariage . As nothing is more contemptible then a light youthly wanton old man , so the gray-head , and wrinkled cheekes accompanied with sage gravity commands respect from the beholders , as that old grave Bishop Paphnutius , though he had lost an eye , did from the Emperour Constantine . Gravity dwelt in the face of this man , and his very presence was such , as would discountenance the rude and prophane . But all these are but meane commendations in respect of the next , II. His practice of holinesse ; Where I will observe and commend unto you , 1. His unoffensive youth , of which they that can remember him since that time , are confident to say of him , as the Emperour said of Piso ; Hujus vita composita à pueritia ; His life was composed , and settled , even from his very child-hood ; and then began to sort himselfe with the gravest company , chiefly with that learned and godly Master Christopher Harvy , sometime incumbent in this Church , to whom he was deare . Hee was observed to be so sober , and modest in his youth , that hee was desired to accompany , and attend an honourable Nobleman to Oxford , where hee was very watchfull , and carefull of him , and prayed twice a-day with him in his chamber . So ready was he to beare the Lords yoke from his youth 2. His unmaried estate , which was chaste and modest . Hee lived aboue fifty yeares unmarried , and in that state expressed two vertues , his wisedome not bee rash , and his care to keepe his vessell cleane . 3. His married estate , and course of house-keeping . 1. When it pleased God to dispose his heart to mariage , he married in the Lord. 2. When God gave him Children , hee nurtured them , and his Familie in Gods feare . 1. He prayed foure times a-day . 2. Hee read three chapters in the Old Testament , and three in the New every day . 3. After dinner he called not for game for digestion , but read a Chapter before he rose from table . 4. Hee catechised his children and servants constantly , according to some plaine forme . 5. Hee usually rose early on the Lords day , which time he gave to meditation and prayer , and what he could remember of the Sermon , he usually repeated to his people . 4. His exemplary vertues in his whole course of life . 1. His meeknesse , and peaceablenesse of disposition ; A grace which in the sight of God is much set by , and a notable testimonie of inward holinesse , according as it runnes , Iam. 3. 17. Pure , then Peaceable . Hee was not apt to quarrell matters that concerned him not , never being observed to beare a part in any faction ; a favourable interpreter of things not evident , readier to reconcile , then to make differences , and choosing rather to part with his right then with peace , as appeared in a suite knowne unto many here . 2. Though he were meeke in his owne cause , yet hee was zealous in Gods. Hee could not endure any thing repugnant to holy Scripture ; nor would he neglect , either seasonably to admonish , or reprove the faulty that were within the compasse of his admonition , or to whet on , and exhort others to love and good workes . 3. Yet his Zeale did not miscarry , being allayed and tempered with wisedome , as the heart is by the braine , and as the conceit is of the Primum mobile , with the Chrystalline heaven neere it . His wisdome appeared , first in his discreetnesse , in his undertakings , and all affaires , an argument of which some take to be this ; That hee was never troubled , nor so much as questioned in any Court concerning any fact . Second in his observing a fit season , when , and a fit decorum in speaking . Third in his choyce of company , and specially of such acquaintance as hee would be neere with and intimate , which were only such as might be able to afford him spirituall assistance in a time of need . 4. His freenesse from worldlinesse , and contentednesse with his estate , not as those in Horace , Quocunque modo rem ; but hee would not improve his estate by the raysing it ( as haply hee might have done , and as others doe ) upon his tenants . Hee counted himselfe rich , because hee needed not all that he had , but could have lived with lesse ; for , hee that can make a little to bee his measure , all else that hee hath is his treasure , which was the observation of a good Poet , but a better and a more mortified Divine . 5. His humilitie , and even among the very temptations to pride . It is an hard thing to be humble in an humble and low estate , but much more difficult in the affluence of outward things . You know his kindred and his relations , yet as he manifested this grace in his whole cariage , so in particular in not being puffed with his brothers and sisters greatnesse , or the advancement of his children . 6. His diligence in the use of the meanes of grace ; 1. Hee had a right conceit of Sermons , most relishing , such as were most wholsome and usefull for edification . 2. Hee tooke paines to heare . Hee was often knowne in his younger time , to goe ten miles on foot , in those times of greater scarcitie . 3. His behaviour in the Church in the time of prayer , and in hearing , was very observable for his reverend attendance and devotion . 7. His answerable practise , fitted and proportionable to his exterior profession . 1. Hee was much in private prayer . If you would have a tryall of sinceritie , follow a man home , and to his closet , and see what hee doth within dores ; for there may bee many respects that may set a man on worke coram populo . Secret prayer if it bee constant , cannot lodge long with hypocrisie in the same heart . 2. Hee was often , as they say , in secret fasting by himselfe alone ; a Dutie not only lamentably neglected in these lazie times of easie Christianitie , but ill spoken of too , as a character of a Pharisee , by such as are loath to be at the paines of subduing their bodyes , and yet are desirous to come off with the credit and reputation of religion . 3. Hee was temperate in his dyet , and in his habit sober and grave , as counting wisedome and grace a better , and trimmer dresse then Lace or the fashion ; and so hee was in his recreations , though constantly chearefull , yet a man of little mirth or delight in any thing but spirituall . 4. Hee was full of charitie , which appeared in these particulars . 1. Alwayes upon the Lords day he had sixe poore at dinner , to every one of which hee gave a piece of beefe away with them besides , and at night hee sent what was left to other poore ; Besides what hee gave at his dore , and what hee gave privately to the poore houshold of faith . 2. His hospitalitie according to his ranke , was such as Peter Martyr reported of Martin Bucer , whose table was ever open to any good people , especially to Ministers , whom he much respected . 3. Hee sate up many nights for the comfort of thesicke ; not thinking that worke of mercy sufficiently performed by an How doe you , or a cold visit . 4. Hee had a Sympathie with the condition of Christs Church abroad . 5. In the last place , let us view him in his last act , his sicknesse and death , which as the Text hath told us , is pretious in the sight of the Lord. 1. Hee prepared himselfe to die , not only being willing , but desirous also to bee set at libertie , being often at S. Pauls , Cupio dissolvi , which they that were with him , say , was much in his mouth . 2. Hee was very thankfull for Gods assisting him with memorie and understanding to the very last , for the continuance of which he prayed , and desired others that were about him to pray . 3. Hee employed both his memorie and speach , for the comfort and counsell of such as visited him . 4. Hee made a confession of his faith , but chiefly in the matter of Iustification by faith ( which an eminent Roman Prelate called a good supper doctrine ) and in the comfort of that point , hee resigned his soule to Christ , and slept sweetly in the Lord. Thus as his life was holy , his death was pretious . Hee made no great noyse in the world , nor raised greater expectations of himselfe then hee could well manage , like many exhalations that rise out of dunghills , as if they meant to reach the skie , but presently fall downe againe , and wet us : But as a taper hee gave light till hee went out , and now hee is gone wee will leave upon his Grave , Memoria ejus in Benedictionibus , and apply to him the words of the Text ; Pretiosa in oculis Iehovae , Pretious in the sight of the Lord , is the death of his Saints . FINIS . THE DESIRE OF THE SAINTS AFTER IMMORTALL GLORY . PHIL. 1. 23. I desire to bee dissolved , and to be with Christ ; which is farre better . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE DESIRE OF THE SAINTS AFTER IMMORTALL GLORIE . SERMON XXI . 2 CORINTHIANS 5. 2. For in this wee groane earnestly , desiring to bee cloathed upon , with our house which is from heaven . WHen I reade these words , I am in a great doubt , whether I should rather admire the excellencie of the temper of these Saints , or deplore the vilenesse of ours ; so celestiall the one , so terrestriall the other ; so noble the one , so ignoble the other ; so magnanimous the one , so abject the other . These Saints they did duly consider , that our life it is but a Pilgrimage : that this whole world is but a Diversorie , or Inne to refresh us for a while ; that it is a warfare , all things within us , without us , our enemies ; that this body is but a Tabernacle , a Tent , a Cottage , an earthen vessell , a Gourd , the scabbard , the prison of the soule ; more brittle then glasse , decaying , mouldering of itselfe , though it bee preserved from eternall injuries of ayre or weather : they saw the vanitie , the vacuitie , the emptinesse of the things of this life ; their affections were alienated , estranged , and divorced from the world ; they had by watchings , fastings , grovelings on the ground , teares and groanes scoured off the drosse of their soules , and made them polished statues of pietie ; they had made up their accounts betweene God and themselves , and had sued out their pardon for their defects and failings , and had that seated in their consciences ; they did penetrate the cloudes with the eye of faith , and did see the immense good things layd up for them in heaven , with which being ravished , and impatient of cunctation and delay , they desire to be vested in the possession of them , though it were with the deposition of their house of clay , which they did beare about them . Of these things they had not a bare conjecture , but a certaine knowledge ; For wee know , ver . 1. that if our earthly house of this tabernacle bee dissolved , wee have a building not made with hands , eternall in the heavens : from this full perswasion did arise this heavenly affection , in this wee groane earnestly . But alas , how different is our disposition from this heavenly temper ! how pale , how wanne is our countenance at the mention of Death ! at the least summons of our last accounts ! as vinegar to our teeth , as smoake to our eyes ; as a sudden dampe to our lights , as an horrid cracke of thunder in the middest of our jollities , so is the mention of Death . If any aske the reason of this , it is too manifest ; Want of judgement , what is the true good of the sonnes of men ; Want of apprehension of the happinesse of the Saints ; Want of faith in God , of Union with Christ , our soules never make any holy peregrination from the body , and seate themselves with Angels and Archangels , and trace the streetes of New Ierusalem ; wee anticipate not the joyes of the life to come by devout meditations and contemplations : wee have not our conversation in heaven , from whence wee looke for our Redeemer : Our soule thirsteth not , our flesh longeth not after the living God. The reason of this is , wee hang upon the teats of the world like babes and children , we suck venome out of it to our soules ; wee walke upon our bellies as uncleane beasts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wee jutte against God , and offend him ; our accompts are not streight and even , therefore wee are afraid at the appearance of our Saviour , and of our citation to appeare before his Tribunall ; wee groane when wee heare of death , wee groane not that we may dye , this is our condition ; and are not these different one unto another ? Doth not this staine the verdure of our countenances , and cover us with shame and confusion , to observe so manifest a declination of the fervor of the Spirit ? That you desire this heavenly temper , I doubt not I should offer violence to Charitie , the Queene of Graces , if I should thinke otherwise ? For this cause many of you are strict in the performance of holy duties , agreeable , and convenient to this sacred time : That your devotions may attaine a happy end , let mee lend you an helping hand , whilst I discourse these words which even now sounded in your eares . In this wee groane earnestly , &c. Which I will resolve into three propositions . 1. That wee are strangers in this life without our house . 2. That the Saints desire their true and proper house . 3. The intention of their desire , In this wee groane , &c. That wee are strangers , doe not the sacred Oracles declare ? our conversatinn , our politie is in heaven , saith the Doctor of the Gentiles , Our life it is hid up with Christ , Col. 2. Wee are fellow Citizens with the Saints , of the houshold of God. Ephes. 2. Doth not the chiefe of the Apostles intreat us as Pilgrims and strangers , to abstaine from fleshly lusts , which fight against the soule ? and doe not these and the like demonstrate unto us , that a Christian lives with men , yet abovemen in earth , yet in heaven ; bound , yet free ; deteyned with us , yet farre above us ; living a double life ; one manifest ; the other Hid with Christ ; one contemptible , the other glorious ; one naturall , the other spirituall ; that his Parentage is from heaven , that his Treasure is in heaven ; that his heart is in heaven ; that his roote is fastened in the everlasting mountaines , though his branches are here below , that his dwelling is in heaven , though his peregrination be here on earth ? and did not these Oracles tell us thus much , yet are there not enforcing arguments to convince us of this Truth . Are not they strangers that are out of their proper place ? and are not Christians while they are here out of their place ? Is this world made for Man , an Arke of travell , a Schole of vanitie , a Laborinth of errour , a Grove full of thornes , a Meadow full of Scorpions ; a flourishing garden without fruit , a fountaine of miserie , a river of teares , a feigned fable , a detestable frenzie : and is this the place of man ? What meanes the fabricke of our body lifted up to heaven , our hands , eyes , head upward , but to shew us as Chalcidius the heathen man observed , that our Progenitors are from heaven , that our place is in heaven . Every place is adequate to the thing placed in it ; is this world adequate to man ? are not his desires infinitely extended beyond the same ? Every place hath a conseruing vertue in it : Doth this world preserve man ? well may it minister a little food to this beast of ours , which we carry about us , but can it afford the least favorie morsell to the soule ? it were to be wished that it did not poyson , contaminate , and defile the soule : so that the safest way for the soule , is to flie from the world , as from the face of a Serpent : Is this world the place of man , why doth our tender Mother the Church , assoone as wee come into the world , snatch us out of the world ; and as soone as wee breathe in the ayre , bury us by Baptisme in the Grave of Christ , and assoone as we move in this world , consigne us with the signe of the Crosse , to fight against the world , and all the pompes of the same , and are not wee strangers ? Are not they strangers , that have different lawes , and divers customes , and another Prince to rule and command them ? You have heard of the Prince of the ayre , and the Lawes of the flesh ; of the fashions of the world , of the wisedome that is from below , and earth-creeping : Are Christians guided by these rules ? have they not the God of heaven and earth , the Lawes of the Spirit , and the wisedome that is from above , and customes that are from heaven , whereby to regulate them ? Who are the men of this world ? are they not those who have the God of this world to raigne in their hearts ? who are led captive by him ? whose under standings are darkened , their wills obfirmated , their hearts hardened , their consciences seared , their conversation defiled with all uncleannesses , their senses open breaches for sinne to enter ; their tongues blaspheming the name of God ? and are these conversations fit for the Saints ? and are they not strangers ? Are not they strangers that are not capable of honours , of possessions in the place wherein they live , as being not free Denizens of the place ? and is not this proper to Christians , whose dutie it is to vilifie riches , and honours , and pleasures in themselves , asmuch as they that have these doe others that have them not ? to account riches the greatest povertie , and pleasures the greatest torment , and honours the greatest ignominie , and power the greatest weaknesse ; not to possesse the world ; not to enjoy it , not to account any thing good that maketh not the owner better , not to admit any thing from the world , but so farre as it may advance the true Nobilitie of man , the puritie of the Image of God , his restitution to his ancient descent , his re-estating him in the possession of heaven , and the societie of Angels and Archangels , to rise up in Armes against this materiall world , and to rend himselfe from this faeculent matter ; and out of the greatnesse of his Spirit , and noblenesse of his disposition to be altogether ambitious of the presence of God , and of these constant and unchangeable good things ? This is the dutie of Christians , and are not they Strangers ? Are not they strangers that have double Impost , and double customes , and the greatest taxations layd upon them ? is not this peculiar unto the Saints in this life ? have they not afflictions layd upon them in the greatest measure ? must they not through many afflictions enter into the kingdome of heaven ? Have they not teares , and that in abundance , for their meat , and for their drinke ? Have they not enemies from within , and enemies from without ? Must they not bee conformable to their head Christ , their elder brother : as he had his double portion this life , of afflictions and punishments ; so must they have ; as he was sanctified by afflictions , so must they also . The gold is not pure , unlesse it bee tryed ; nor the water sweet , if it have not a current ; nor the vessell bright , unlesse it be scoured ; nor the Saints fit for heaven , unlesse they be prepared by afflictions : what man was there that ever set himselfe seriously , either to reforme himselfe or others , that found not great opposition from himselfe , and from others ? and are not these strangers ? Are not they strangers that are ad placitum Principis to stay in the Land , or to be gone ; according as hee shall manifest his royall pleasure by his Proclamation ? and are not we here in the world upon these termes ? how soone all of us , or any of us shall bee dismissed , who knowes ? who dares promise to himselfe the late evening , or secure himselfe of the least atome or moment of time ? hee that dreamed waking of long continuance , had scarce libertie to dreame sleeping , for that night they tooke away his soule ; and hee himselfe was branded to succeeding generations with the name of a foole , and are not wee strangers ? Did not the Saints of God , whose judgements were most refined , those that had the honour to approach most neere unto God himselfe , alwayes so repute themselves ? Doth not the holy Patriarch that wrestled with God , and had principalitie over him ? Did nor hee acknowledge that few and evill were the dayes of his pilgrimage ? Did not he that was a man after Gods owne heart , that had a speciall promise that his house should continue for ever ? Yet did not hee acknowledge that hee was a stranger as well as his fathers were ? is it not his earnest prayer unto God ? I am a stranger upon earth , hide not thy Commandements from mee : as if hee had said , I am a Traveller upon earth ; I am speeding to Ierusalem , which is above ; I am to passe through this darke calignous world ; thy Word is a light to my feet , a lanthorne to my steps ; the rule , the square , the cannon of all rectitude ; hide not this light from mee , lest I runne out of the way , or linger in the way , or stumble , or fall in the way ; I am a stranger upon earth , &c. What should I instance in particulars ? are they not summed up to my hand by the Apostle ? Heb. 11. 13 : All these Patriarkes , Prophets , Saints , all of them did acknowledge themselves to bee strangers . Examples have in them an universalitie of Doctrine and instruction , especially the examples of the Saints , because Praxis Sanctorum , is Interpres praeceptorum , the practice of the Saints , is the best interpretation of the precept . Examples have in them a directive force , because those that are best disposed in mind and body , are a rule for the rest . Examples have an incentive force , to give life , spirits , vigour , transmining by a kind of Metem Psychosis , the soule , the spirits , the resolutions , the affections of the patterne , to him that reades it , extorting deepesighes , and teares , and groanes , and other alterations at their pleasure . And if any Examples have this force , have not these much more ? Other examples have the restimonie of men , these have the restimonie of God himselfe , hee is not ashamed ; ( a wonderfull condiscention of the one , and the supreame elevation of the other ) to bee called their God , the God of Abraham , and of Isaac , and of Iacob ; the Father of the faithfull , and the God of the beleevers : There are examples whereof men boast , but God is ashamed of them , corrupt examples of wicked ; the imperfect examples of heathen men , of these God is ashamed ; but of these God is not ashamed , and shall wee be ashamed of them ? Wee are then strangers . Let mee instill into your eares , the voyce of that was heard in the Temple , before the ruine of it , Migremus hinc , Let us goe from hence . Let mee say unto you with our Saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let us goe from hence , let us trusse up our fardles , and on with our sandals , and promote our way to heaven ; Let us depose and lay downe all burthens and impediments , and make our selves expedite , and fit for our journey ; wee are in an Inne , let us looke about us , and leave nothing behind , but carry all with us , or send it before us ; wee have but an instant of our abode here , let us imploy it to the best advantage : It is the greatest losse , it is the most shamefull losse , it is the most irrecoverable losse that may bee , to lose this instant upon which eternitie depends ; eternitie of miserie , or eternitie of felicitie : let us follow our Saviour , let us seeke his face , let us ascend with him , let us not rest here . Sleepe may overtake us , a false Prophet may deceive us ; the snare may intangle us , the Armie of the enemie may fall upon us , let us be above all these ; Let us seeke those things that are above , What ? where Sunne and Moone are , nothing lesse ; Where then ? where God is ? where Christ ? who is our house , our temple , our habitation , that wee may be cloathed with him ; this is the desire of all the Saints , and this leades me to the second point . That the Saints desire a true and proper house ; In this we groane earnestly , &c. What is meant by this house , whether the Ioyes of heaven , or a Glorified body is hard to determine by the context , I incline to Calvins opinion , that both are meant , as making up that compleat house which the Saints desire , the one as the introition , the other as the consummation of their blisse ; and into both these houses , I shall labour to introduce your spirits and affections . The first house is the Ioyes of heaven , a kingdome else-where ; for the amplitude , for the abundant sufficiencie , for the honour , royaltie of them ; yet because many in kingdomes see not the face of the King , and of those that see his face , few are of his house and familie ; and of those that are of his Court , few are familiar with him , or converse with him ; and of those that converse with him , few are his sonnes , his heires . Therefore this kingdome is an house wherein all see the face of God ; all are of his house , all converse with him , all stand in his presence , all are his sonnes , all are his heires ; a house so scituated , as never any ; upon the brow of that hill , which is the beauty of perfection , the delight , not of the wholeearth , but of heaven itselfe , in the purest ayre that ever was , even puritie it selfe , freed from all malignant vapour ; a place irriguous with the chrystall streames of Paradise it selfe , a place inriched with all the precious things the heart of man can desire ; an house not built by man , but by God himselfe ; not of terrestriall feculent matter , not of gold or silver , but that which excells all valuation whatsoever ; the hanging or ornaments of which house , are not of Arras , or Tissue , or cloth of gold , or whatsoever is more precious with men , but farre above these , such and so excellent , that Neither eye hath seene , nor eare hath heard ; neither hath the like entred into the hearts of men . The delights of this house are such , that if all the contentments and delights , that ever ravished the hearts of men in their private houses were put together , yet were they but as a candle to the Sunne , as a drop to the Ocean : Oh the statelinesse and magnificence of the Hall of this house , wherein are Prophets , Apostles , Martyrs , Confessours . Saints , Angels , the blessed Virgin especially , all of them praising and lauding God! Blessed are they that dwell in this house , they will be still praising thee . Here in this life are varietie of imployments according to the diversitie of mens Callings , and their necessities ; but there shall bee no necessitie , there shall bee but one worke , the worke of Praise , a duty which in this life is performed with fatigation and wearinesse ; but there it shall be done with all sweetnesse and delight : this delight increasing with the continuance of the same . No vaine thoughts , to interrupt this dutie , no wearinesse of the flesh to weaken this dutie , no necessitie or indigencie to rend us from this duty ; but as it will bee our happinesse to love , and see God ; so it will be the exercise of our happinesse to admire , and to laud God : while wee are here , such is the weaknesse of our apprehension , that wee cannot with the same act conceive the worke , and the workman ; we cannot thinke of the benefit , and the authour of the same , then wee shall be enabled to joyne both these together , so to admire the worke , as at the same time to praise the authour ; so to contemplate the benefit , as at the same time to fall downe before the benefactour . Oh the statelinesse of this presence , where the face of God , the beautie of God , the Majestie of God is seene in so glorious a manner , that even Angels , and Archangels cover their faces , not being able to behold stedfastly the great lustre of the same ! Oh the lovelinesse of the chambers of the King , made for the soule to repose her selfe in all spirituall delight , after her labour and travell in this miserable world ! oh the beauty of the Masions of this house prepared by Christ himselfe for the soule , to refresh her selfe with all spirituall food ! and oh the varietie and excellencie of the food of this house , the understanding shall have his food morning and evening knowledge ; a cleare view of all things , not in themselves , or in their causes , but in their exact Ideas , subsisting in the essence of God , but especially the radiant vision of the face of God , the Essence of God , the Sunne of righteousnesse . The will shall have her food , goodnesse , joy , delectation , not by measure , but drowned in the full ocean of these , with that stabilitie and confirmation that shee cannot will that which is evill ; The affections shall have their food , being fully satisfied beyond their desires . The Body shall have his food , being made an impassible , clarified , agill , spirituall body , defecated , and purified from this feculent elementarie food , and all other alterations common to it with beasts : and which is most wonderfull , the King of Kings shall gird himselfe to reach out these Joyes unto us ; they shall bee administred unto us Ve jad hammelek , by the hand , by the power of a King ; Did I say this of my selfe , who would give credence unto me ? but Truth saith it , Luke 12. 37. Blessed are those servants whom hee shall find watching ; verely I say unto you , that hee shall gird himselfe , and make them sit downe to meate , and will come forth and serve them . Oh wonderfull dignation ! who ever heard of the like ? Stat Catodum Lixa bibit , the Lord stands , the servant sits ; the Lord is girt , the servant is loosed ; the Master is reaching out full bowles , and the servant is inebriated with the rivers of these pleasures ; once hee girt himselfe to wash his Disciples feet , and the servant was astonished to see so great a Majestie condescending to so meane ministerie ; shall wee not bee much more ravished with this ineffable dignation , when he shall againe gird himselfe to supply the soule with unspeakeable delight , as if God himselfe intended nothing in heaven , but to heape content upon them that sit downe with Abraham , Isaac , and Iacob , in the kingdome of heaven ; This is the fatnesse , the excellencie of this house ; with the weake adumbration whereof , I doubt not but that your hearts are so taken , that yee have reduced all your desires to this one with the Psalmist ; One thing have I desired of the Lord , which I will desire , even that I may dwell in his house , and behold the beautie of the Lord. And I wonder not when I contemplate the Majestie of God , I wish my selfe all feare ; and when I consider the power of God , I wish my selfe all humilitie ; and when I meditate on the goodnesse of God , I wish my selfe all Love ; and when I contemplate the Beautie of God and of this house , I wish my selfe all desire , and so doe you also : and therefore with unanimous votes you request me to conduct you to the gates of this house , whereby you may enter into the same , and according to the magnificence of this House , so there are many gates whereby wee may enter ; and all of these reaching even to the Earth with the foot of Iacobs ladder . There is the gate of Faith , by it we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accesse unto God , and that with boldnesse ; by this we lay hold on the Throne of Grace ; by this we prostrate our selves at his feet ; by this wee adhere , and cleave close unto God ; by this wee live in Christ , and Christ in us ; by this our hearts are purified , our consciences washed with the bloud of Christ , and fitted to see God , and to enter into the holy of holyes , unto which no uncleane thing can be admitted . This is one Gate . Another is the gate of Hope , which entreth within the Vaile , and bringeth us neerer unto God ; this grace taketh us by the hand , and leadeth us through the streetes of New Ierusalem , and sheweth us the Temple of the Lambe , and the Lambe sitting in his Temple , assuring us that wee shall live there with him ; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven before heaven , the life of the Soule , the keeper of Christ , the keeper of God : This is a second Gate . There is another Gate , the gate of Charitie ; by this we enter not , but presse in unto God , and are not led , but transported unto God , and carried in a fierie Chariot . By this grace we approach not neere unto God , but forgetting the greatnesse of his Majestie , wee lay hold on him , we hang upon him , we imbrace him , we familiarly converse with him , we freely consult with him , we inseparably cleave unto him more close then any Polypus doth unto the Rock . Another gate , is the gate of humilitie , a low gate , but a sure and certaine gate , the exaltation of the soule , the honour , the dignitie of the soule , that which subjects the soule immediatly to God , and so seateth it above all the creatures ; that gate whereby the soule steales into heaven , though the gate bee never so streight , by crouching , bowing , bending , pinching of it selfe . At these gates , if you knocke earnestly by devout prayer , and frequent Almes , you may enter into this glorious and magnificent house , with which the Saints desire to bee cloathed upon : and this is the first house which they desire . There is another house which the Saints desire , and that is the house of their bodies glorified : while they are here in this life , they have a cottage rather than a house , a cottage seated in a low waterie marish place , exposing the soule to Agues , Feavers , and varietie of diseases , so that shee is sometimes downe ; at the best but crasie and valetudinarie : scarse any vicissitude and change , either of age , or place , or calling ; but the soule is dangerously affected with it , and in great hazard ; a dangerous Cottage , ready to fall upon the soule , and crash it in pieces ; a cottage full of holes and rifts ; in every storme , and tempest of adversitie it raines through this cottage into the soule , and makes the soule unhealthie ; in the Sun-shine of prosperitie , the beames of the Sunne beate upon the soule , and make it faint and weake , many times a ruinous cottage , so that the inhabitant is forced to spend almost all his time in repairing it , in keeping it up , in supplying the necessities of it ; distracted , rent , and torne with cares and sollicitudes for it , so that little time is left for better duties , for duties proper to the inner man , and when the soule setteth her selfe to these duties , then this Cottage is an impediment unto her , taking off her minde from it by some sudden gust of a vaine thought , or hindring her by some indisposition , or compelling her by some urgent necessitie , to breake off before shee is willing . These and the like incumbrances doe much afflict the Saints , therefore they desire to bee cloathed upon , with a pure house , a pleasant house , a lightsome house , a healthfull house , a durable house , a glorious house that might bee a helpe and incouragement to the soule in holy and religious duties . In this wee groane earnestly , &c. You that are owners of the wonder are not ignorant what a wonder man is , a composure of different natures , Celestiall , terrestriall ; Angelicall , beastiall ; corporall , spirituall ; greater then the world , lesse then the world ; the richest Pearle , and the basest foyle ; the Image of GOD , and a peece of clay : you are not ignorant how these two are affected one to the other in the Regenerate man , if the body bee sound and well , it kicketh against the spirit ; if it bee ill , it afflicts the Spirit . How doe I love my body , as my fellow servant , and eschew it as mine enemie ? how doe I hate it as my clogge , and reverence it as my fellow-heire ? I buffet it as a slave , and imbrace it as a friend ; I chastise it and keepe it under , and then I want a companion to assist mee in the workes of pietie , I cherish it , and nourish it , and then am I stung with the lusts of it ; It is a flattering enemie , and a trecherous friend . Oh my conjunction , and oh my alienation ! that which I feare I imbrace , and that which I love I feare ; before I make warre with it , I am reconciled ; and before I am reconciled , I am at variance : what a strange misterie is this ! therefore the Saints mortifie and crucifie their bodyes , they gird them close with the cords of strong resolutions , they macerate them with watchings and fastings , and make them thinne , and pale , and wanne , that so they may be serviceable to the Spirit ; they labour that their hands may be translucent with fasting , as the hands of Elphegus were , that their countenances may bee living documents of humiliation , that their bodyes may bee as transparent glasses , wherein the thoughts of their hearts may be seene , that their soules may have no more residence in the heart , but may as evidently bee seene in every part of the body as there . This they ayme at , and when they have done all this , yet they complaine of the dulnesse , deadnesse , heavinesse , lumpishnesse of the body , and are at enmitie with it , and cry out , Oh miserable man that I am , who shall deliver me from this body of death ? not that they are simply enemies to the body , but to this earthly corruptible body , this sinfull body that depresseth the minde musing of many things , and desire the deposition , and laying downe of the same , that so they may receive a glorified , a clarified , an incorruptible spirituall body , not made of a spirit , but serviceable to the spirit ; they desire that these eyes may bee so defecated , that if they cannot behold the essence of God , yet they may stedfastly behold the Empyrian heavens , the splendour of our Saviour , and the lustre of the bodies of the Saints , more bright then the Sunne seven times ; they desire that these hands may bee blessed with the contrectation of that sacred body that redeemed them ; they desire that this body may be so transparent and lucid , that the Soule may sally out freely ; not at the eye alone , but at every part to contemplate those glorious objects , that it may bee so prelucid , that the very thoughts of the heart , and the divine fancies that are in the imaginative part may bee seene through it , that it may be so stript of corporall densitie and grossenesse , that like lightning it may bee here and there , that it may be fit for raptures , and extasies , and the Soule no more doubtfull whether shee be in the body , or not in the body ; This the Saints desire and long after . And let me speake this of you oh triumphant Soules that are now in blisse without the least impeachment of your happinesse . This even you thirst after , you esteeme it an imperfect estate to bee without your bodyes , though you glorifie and praise GOD in your soules , yet you count it an imperfect worke , and say with the Psalmist ; In death no man remembreth thee , and in the grave no man shall give thee thankes , though your spirits doe it without ceasing , without failing , yet the whole man doth it not ; and such an insatiable aviditie , there is in you of the praise of God , that unlesse it bee done totally and fully , you thinke it not done at all , therefore you desire this glorified organe ; but the Saints on earth being much more depressed with this heavy clay , cry out with these Saints ; In this wee groane earnestly , &c. To bee cloathed upon with our house , &c. An improprietie of speech I confesse , for men doe not cloath them selves with houses , yet of eminent elegancie and pregnant , with varietie of instructions : to shew the fitnesse of this glorie to every soule , as apparell is fitted to every body : to shew the comelinesse of this glory ; as apparell is an ornament to a man : to shew the firme adhesion of this glorie , the whole man as a garment doth cleave close unto him : to shew the redundancie of this glorie , that a man shall inveloppe himselfe in this glorie , as a man doth inwrappe himselfe in his garment : to shew the Authour of this glorie , hee that made garments to cover mans nakednesse in Paradise below , hee maketh robes of honour to adorne him everlastingly in Paradice , which is above : to shew the undeservednesse of it on our part , that these garments they are not webbes of our owne spinning , but robes of Gods giving : to shew the all-sufficiencie of this glory , in this life wee need houses to dwell in , and rayment to cover us , and food to nourish us , and fire to warme us ; but this glory it shall be a Magazine of all spirituall store , an house to shelter us , a garment to cover us , Manna to feed us , water to refresh us , it shall be all in all unto us . These and many more instructions are folded up in the Cabinet of this Metaphor , which streights of time will not give mee leave to unfold , and spread before you , but must leave them to your private meditations ; and so passing ( though unwillingly ) from these two houses which the Saints desire ; I must raise up your attention to their ardent affection unto them . In this wee groane earnestly , &c. Wherein you see the intention of their affection , and the expression of it ; The intention not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Desiring , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Desiring earnestly ; The expression of it by groanes ; In this wee groane earnestly . The one the soule , the other the body ; the one the forme , the other the exercise ; the one the roote , the other the branch ; or if you will , the one the fire , the other the fuell ; the one the flame , the other the oyle that nourisheth the flame . The first is the intension of the affection . As those that are in a longing passion die if they bee not satisfied : as the pregnant Mother groanes to be delivered of her burthen ; as those that are pressed under a heavy weight faint if they be not eased , even so the Saints pressed downe with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that eternall weight of glorie , mentioned in the precedent Chapter , a burthen which did both presse them downe , and raise them up ; that did both streighten them and enlarge them ; like the feathers of the Dove , which adde to her Masse , but take off from her gravitie , which makes her more corpulent , and yet more light ; even so this weight of glory so pressed downe the Saints , that it raised them up to the Throne of the Lambe , and feeling this body of sinne , this body of death , which they did beare about them as plummets of lead hanging at their feet ; they desire eft-soone to bee stripped of all incumbrances and impediments , to depose and lay downe this cottage of clay , that so being absent from the body , they might be present with the Lord ; this was the violence of their affection . In this wee groane earnestly , &c. An affection , worthy the name of an affection , truly grounded , and thereforetowring so high , that it is almost invisible to our weake sight . There are some in this life that are fed with gall and wormewood , with teares and groanes ; upon whom the wheele of oppression is roled , breaking all their bones , so that they seeke for death , as for pearles and hidden treasures , as an end and period of their miseries . Others there are who seeing the vanitie of the things of this life , and ballancing with them the transcendent excellencie of the Soule of man above the world , had rather be idle , or not be at all , then to be so basely and meanly imployed , and rewarded , as the world doth remunerate her favourites . Others make bitter invectives against the body , as the onely impediment to the soule in her more pure speculations , placing the happinesse of the soule , in the separation from the body ; all these come farre short of this divine affection , which hath not her rise from the miseries of this life , or from the vanitie of the creature , or from the incumbrances of this cottage , but from a true apprehension of the love of God , from a deepe panting after union with him , from a taste of the powers of the life to come , from a Soule inflamed with a coale from Gods Altar . Looke upon these Saints in my Text , they were indeed exercised beyond measure , with those things which wee call miseries , calamities , afflictions ; at the mention whereof wee quake like Aspen leaves ; but were these tainted with impatiencie ? were these groanes fuliginous vapours from a malecontented spirit ? Did they not account these afflictions their Justs and Barriers , and Turnaments , and exercises of honour and chivalrie , at which Angels , and Archangels were present with their Euges and approbations , God himselfe the chiefe Spectator , and rewarder of these exercises ; they themselves tryumphing and boasting in their tryalls , with the impresse of the Apostle on their shields of faith ; Wee are perswaded , that neither death nor life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall bee able to separate us from the love of God which is in Christ Iesus ; They were more Eagle-eyed by the strength of grace , to pry into the nothingnesse of the creature , then all the Philosophers by the strength of nature ; they did mortifie , and crucifie , and keepe under the body , with the lusts thereof , and more truly detest the corruption of the outward man , then any Platonist whatsoever : but were these the grounds , the rise of this celestiall affection ? nothing lesse , to see God , to enjoy God , to dwell with him , to converse with him , to be bee dissolved to be with Christ : these transported their affections ; not the emptinesse of the things below , but fulnesse of things above ; not the basenesse of earthly things , but the glorie of celestiall things ; not the miseries of this life , or of this crazie vessell , but the happinesse of the life to come ; they had but a glimpse of this strange light darted into their soules , and the whole world was darknesse unto it ; they had a gust of sweetnesse cast into the palate of their soules , and all things else were bitter and unsavorie : Christ was placed in the summitie and height of their soules , and the desire of the full fruition of him caused that fainting , that earnest longing in their spirits . You will say if this be so , what will become of the greatest part of Christians , who are afraid to die ? who are so farre from groaning to depose this Tabernacle , that they groane at the least intimation of dissolution ? It is true that all men receive not this saying , neither is it for every one to attaine to this perfection . As there are two sorts of faith , so there are two forts of Christians ; there is a strong faith , and a weake faith ; and there are strong Christians , and there are weake Christians ; the strong Christian is willing to dye , and patient to live ; the weake Christian is willing to live , and patient to dye ; hee goes when God calls , but he could wish that God would deferre his calling ; hee hath good hopes of heaven , but he desires a little more to enjoy the earth ; he loves God more then all , yet his affections are not fully taken off from all ; hee is not perplexed with the feares of Hell , yet hee is not ravished with the joyes of Heaven ; hee hath much strength but knowes it not : as many a Spectator of a prize is better able to performe it , then he that undertakes it ; but either through faintnesse of heart , or ignorance of his owne strength , dare not put it to the hazard , but had rather commend another mans valour , then trye his owne ; whereas a strong Christian , a man growne in Christ , sends a challenge to this Gyant Death , singles him out , as a fit object of his valour , grapples with him , not as with his match , but as his underling , insulteth over him , setteth his foot on the necke of this King of terrours , and by conquering him , captivates with great facilitie all other pettie feares of ignominie , povertie and the like , which therefore are dreadfull , because they tend to Death , the last , the worst , the end , the summe of all feared evills : this is the unconquerable crowne of Faith ; this is the glory of a Christian , this is the Diadem of honour wreathed about his Temples , advancing him above all other men whatsoever . But you will say , may a man desire death ? Is this now a question , what meanes the agony of the Apostle ? I desire to bee dissolved , and to bee with Christ. What meanes the earnest longing of the Spouse ? Apoca. 22. The Spirit saith come , and the Bride saith come ; and let him that heares say come . What meanes her fainting in the Canticles ? I am sicke of love , let him bring mee into his chamber : Let mee see his face , I am sicke unto death : Let mee dye lest I dye , that I may see him for ever . What meanes the character of a true Christian ? As many as love the appearance of the Lord , which cannot be without death : What meanes the incredible contempt of death in ancient Christians , insomuch , that it was a received Maxime with the Heathen ; Omnis Christianus est contemptor mortis . What meanes the heroicall encouragement of old Hilarion , Egredere anima , egredere , quid times ? Goe out my soule , goe out , why tremblest thou ? What meanes the words of old Simion in the flames ; Thus to die , is to live ? What meanes the rapture of Saint Chrysostome , that hee would thanke that man that would kill him , as transmitting him more speedily to those unconceivable Joyes ? What meanes this groaning , and thirsting in my Text ? Doe not these demonstrate that it is lawfull to desire death ? Not simply in it selfe , or for it selfe ; it is the separation of those two whom God hath coupled ; it is a cessation of being ; it is an evill of punishment , the daughter of sinne : to desire it simply , were to desire evill , which is abhorrent to nature ; much lesse ought wee to hasten our death by violent meanes . Let their memories bee buried in perpeturall silence , as the botches and ulcers of Christianitie , who out of impatience have perpetrated this heinous sinne , a sinne against God and man ; against nature , against grace , against the Church , against the common-wealth , against all things : The Heathen man could say , that we are the possession of God , to be disposed of by him , not by our selves : the body is the structure of God , the worke of his hands , the Tabernacle which hee hath made , and not to be removed , or to bee taken downe , but by his command : while we live , we may advance the glory of God , the good of others ; wee may impeople heaven , make up the ruines of Angels ; to hasten our death , were to envie this glory to God , this good to others : In that distraction of our Apostle betweene two good things , his owne glory , and the good of others ; you know which way the scales inclined , to the good of others ; as if he had said , Let my glory be deferred , so Gods glory be increased ; let my joy be increased , let my joy be suspended , so the joy of Angels , and of the Court of heaven be intended by the conversion of sinners ; Nay more , this is a small thing ; Let me be an Athema , so Israel be blessed , let me be blotted out of the booke of life , so thousands bee inserted ; let the bowels of Christ be streightened to me , so they bee enlarged to others ; this is life indeed , this is the end of our life : this will comfort us in this life , and crowne us in the life to come . Hee that can truly say , that while he lived , hee lived to God , not to himselfe , that he sincerely propounded the glory of God , and the good of others unto himselfe ; this man may write upon his Tombe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have lived : take this out of the life of man , and what is it but a meere death , if not worse , though it bee protracted to the yeares of Methusalem twice told ? Thus , simply to defire death is not good ; but cloathe this with some circumstances , and then to desire death is not onely warrantable but commendable ; when we have done all the good we can , when our lives will be no more serviceable to Church or Common-wealth , when we have with all fidelitie done our Masters worke , when we have the testimonie of a good conscience , that wee have fought a good fight , that wee have kept the faith , that wee have finished our race ; then may we say with old Simeon , Lord now lettest thou thy servant depart in peace ; then may we with our Apostle lift up our eyes to the crowne of righteousnesse , which the righteous Iudge hath laid up for them that feare him ; then we may expect the Euge of the good servant , Well done good and faithfull servant , enter into the joy of the Master . Againe , when we are called to be Holocausts , or sacrifices , oblations of sweet savours , the Frankincense of the Church to perfume others , to deliver up our lives unto God , to seale his Truth with our bloud to encourage others ; then we ought to runne unto death with all alacritie , rejoycing that wee are counted worthie to suffer for his Name , to triumph , to boast in this out of these cases , to have such a taste of God , such a rellish of the joyes of heaven , such a longing after the presence of Christ , as not to be ready , but to be willing ; not to be prepared for the stroake of death , but to be desirous of it , to esteeme of death as the funerall of sinne , the interring of vice , the period of miseries , the Charter of freedome , the Pattent of of exemption from evill of sinne , from evill of punishment , the day of our birth , the season of harvest , the seale of our victorie , the haven of our happinesse , our introduction into heaven , our inauguration into a kingdome ; the Chariot of our triumph , the day of our returne to our proper house ; to our Parents , to our best friends . This is the affection which is required in us , at which we ought to ayme . Let this house of clay be resolved into the principles of the same , what wonder if that which is built be throwne downe ; and that which is compounded , be resolved ; and that which was borrowed of the Elements , bee repayed againe ; and that which was taken from the earth , be committed to the custodie of the earth . Nay , let me triumph in the resolution of this peece of clay into the exilest atome , and admire the counsell of God , that this Carkasse is crumbled into the smallest dust , and sifted into the coursest branne , even to dust and ashes ; Were not this body resolved into dust , who would beleeve his originall to be from the earth ? what pride , what elevation would follow ? what carking and caring for this earthly Tabernacle ? if now when we see it to be but a spawne of wormes , and the food of Emmits , there is such immoderate excesse ; what would there be if the body were exempted from putrifaction ? what desolations would follow in Cities , in Townes ? how many would dwell in monuments with those whom they have honoured , or affected in their lives ? if many be now so impotent , that though the body bee putrified , they cannot forbeare imbracing of it , and to solace themselves , make Pictures of their dead friends , and dote upon these , what would they not doe if their bodyes were immortall ? What neglect would there be of the soule , the better part of a man ? who would know the vertue of it , that it is not onely salt to the body to keepe it sweet , but the life , the beauty , the comlinesse of the body ? Who would beleeve the consummation , the period of the world , if our bodyes were immortall ? who would mind heavenly things ? who seeke those things that are above ? what deifying of the body would follow ? what Idolatries ? what superstitions ? what Temples built ? what Altars erected ? what varietie of Ceremonies instituted to the body ? All which God hath pluckt up by the rootes , by this putrifaction , and incinneration of our bodyes , by this , teaching us to contemne earthly things , to have our cogitations on heaven , to thinke upon this scale , to ascend up to this Mount , to aspire to this intention , which that we may , let me adde fuell to the fire , and oyle unto the flame , the expression of this affection , to the intention of it , earnest groaning , to eager desiring . In this wee groane earnestly . That is , for this wee sigh out , not our breath , but our spirits ; we groane out , not fuliginous vapours , but our very hearts , we weepe not teares but bloud ; for this wee immolate the sufferings of our bodyes , and macerate them with watchings and fastings , we roule them in dust and ashes ; we exercise them in all humiliation and repentance . And this is to groane earnestly , in my Text. This is the negotiation of the outward man whereby it trades for heaven , this is the conversion of a peece of clay , into a pile of frankincense ; this addes wings unto our Prayers ; this openeth the eares of God ; this dissipateth the cloudes of his countenance ; this inclineth him to clemencie towards us ; this maketh the Widow continent , and the Virgin unspotted ; this lifts up the voluntarie Eunuch to the kingdome of heaven ; this perfects the grace that is in the soule ; this washeth away the staines , and contaminations that are in the soule ; this is the beautie and comelinesse of a Christian. How lovely were the Ninivites ? how glorious was the King in sackcloth , sitting in his throne of dust and ashes ? what were his Robes of Majestie and Royaltie to these ornaments , they might dazle the eyes of the body for a time , these dazle the eyes of the mind , even at this day , after so many hundred yeares ; they might procure him honour with men , these made him honoured by God himselfe . Letcorporall eyes looke upon an abject , and meane apparance of a King in these weedes , yet doe not spirituall eyes see through these garments , Humilitie , Patience , submission , feare of God , and the like ? and are there any Jewels like unto these ? what are those garments which are the labour of a worme , to these robes that are the worke of Gods Spirit ? What is a chaine of Pearle , to a chaine of warme and successive teares , beaten out of the rocks of a broken and contrite heart ? they may adorne the body , this adornes the soule ; and which is more , bindes the hands of God himselfe . Let whose will admire the victories and triumphs of David over the enemies of Israel , which are indeed worthy of admiration ; I admire him in his watchings , and fastings , and sackcloth ; by them hee overcame flesh and bloud ; by these he overcame God ; by them he overcame men , by these hee made conquest of himselfe ; by them he enlarged the territories of Israel , by these hee enlarged the bounds of heaven ; by them he made Hadadezer flye , by these he made the Angell put up his sword , and God to reverse his sentence ; by them he did remove temporall evils ; by these hee did procure everlasting good unto himselfe and others . This is that humiliation which this sacred time requires , not abstinence onely from meates which pamper this carkasse ; this is not the body of this fast , but a vehement intention of religious duties above other times ; he that prayed twice a-day before , let him now doe it seven times ; hee that fasted but once in the weeke , let him now doe it three times , or oftner , as his body will permit him , though it be to the sicknesse of the body , it is an happy sicknesse of the bodie , which is the sanity of the soule ; hee that gave Almes a little , let him now double , or treble his liberalitie ; hee that did delight before in recreations , let him devote that time to prayer , to humiliation : doe not our sinnes require this ? our owne sins ? the sinnes of others ? if not our owne miseries ( for which we blesse God ) yet doe not the miseries of other Nations , the Churches of God require this ? Doe wee not now beate our breasts , and hang downe our heads , and rend our hearts , and punish our selves for our sinnes , that God may not punish them ? Did not our sins call upon us for this dutie , yet is not the sight of God , the presence of our Saviour , the joyes of Heaven , the equalitie with the Angels , the glory of a Kingdome worthie a teare , a groane , a sigh , a fast ? are they now so contemptible or meane , that no violence is requisite ? with what face shall wee appeare before our Saviour at his Tribunall , when he shall demand of us his teares , his watchings and fastings ? when he shall say unto us , where are my teares ? are they water spilt upon the ground , not to be gathered up ? Where are my sighes and groanes , have they vanished into the ayre ? where are my watchings ? what not a teare , for so many teares ? not a fast , for so many fasts ? not a groane for so many miseries which I indured ? Had I shed but one teare , should it not have broken up a fountaine of teares in thee ? Had I fetched but one sigh , should it not have made thy life a perpetuall sigh : But when I have done so much for thy sake , shall it be lost ? wilt thou doe nothing for thy owne selfe ? shall I cast so much seed into the ground , and reape nothing againe . Oh my beloved , what are all our afflictions ? what are all the afflictions of our selves , to the least drop of gall that hee tasted , to the least scourge which hee suffered ? how can we say that either wee loved God or our selves , if wee doe not these things in testimonie of this . If yee shall not performe these duties , it is a small comfort for us , that we have freed our soules ; it is your salvation wee thirst after , and say in a better sense , then the King of Sodome ; Danobis animas , Give us your soules : and without this wee have no comfort , wee may be acquitted at the barre of God , but wee shall not be crowned in his Throne ; for what is our crowne , but you that heare us ; but if you shall thus groane , as I doubt not but you doe in secret , it is not I , but God himselfe hath promised , that they that sow in teares , shall reape in joy : that they which mourne here , shall be comforted hereafter , that they which groane here , shall be refreshed in their proper house ; In this wee groane earnestly , desiring to bee cloathed upon with our house which is from heaven . Which God of his infinite mercie grant , &c. FINIS . THE CARELESSE MERCHANT ; OR , THE WOFULL LOSSE OF THE PRECIOVS SOVLE . LUKE 12. 20. Thou foole , this night thy soule shall be required of thee : then whose shall those things be which thou hast provided ? DEUT. 4. 9. Take heed therefore to thy selfe , and keepe thy soule diligently . LONDON . Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE CARELESSE MERCHANT ; OR , THE WOFVLL LOSSE OF THE PRECIOVS SOULE . SERMON XXII . MAT. 16. 26. What is a man profited , if hee shall gaine the whole world , and lose his soule ? TThe Patriarch Iacob in his vision at Bethel , saw the Angels of God ascending and descending , Gen. 28. So from the thirteenth verse of this Chapter , wee have the Disciples of Christ ascending , and descending . For first their generall speaker Simon Peter , had made a notable confession of our Saviours Divinitie , and had received for the further incouragement of himselfe and his brethren , such an excellent testimonie from our Saviour , that the Angels of heaven might behold , and observe , and imbrace ; Blessed art thou Simon Bar-Iona , for flesh and blood hath not revealed this to thee , but my Father which is in heaven : and I say thou art Peter , and on this rocke will I build my Church , and the gates of hell shall not prevaile against it . Which words were not only appropriate to him , ( they were spoken to him ) but they were common to all the Apostles : For as Origen argues , shall we thinke that the gates of hell prevailed not against Peter , but did against the rest ? Therefore that which was said to him , was said to all , and being such a glorious commendation ; behold the Angels ascend . But secondly , what if the earthly minde of man dreame of a Messias temporall , and that they must be promoted to places of eminencie , and stiled gracious Lords ? the case is too palpable : for if Christ warne his Disciples , and tell them of his approaching death at Jerusalem , hee shall be sure to meet with a checke ; no such matter , it shall not be so to thee . Oh! here is a strange metamorphise , a sudden alteration ; before a Confessor : and now a controller : there is no wisedome of the spirit in this , and therefore no commendation for this , but because he was somewhat too forward , get thee behind mee : for thou art an offence to me ; behold the Angels descend . And surely this carnall wisedome had beene able to weigh them downe to the nethermost hell , had not the wisedome of the wisest curbed , and subdued , and restrayned it . What , not suffer ? Yes , Peter also must suffer ; and all that will follow Christ , must renounce all the in●…icements of the world , and mortifie all the corrupt exorbitancies of the flesh , and resist all the temptations of the Divell . For what is a man profited if hee gaine the whole world , and lose his soule ? Which words are an exaggeration of the wofull estate of a temporizing Professor , of a carnall Gospeller , and they reach to our consideration these foure generalls . First , the excellencie , and worth of mans soule , which is of greater value then the whole world . Secondly , the possibilitie of the losse , a man may lose his owne soule . Thirdly , the compossibilitie of outward prosperitie , hee may lose his soule in gaining the whole world . And then lastly , the wofull bargaine in such an exchange , What is a man profited ? Of these in order . First of the surpassing excellencie , and dignitie of mans soule : it is valued and prized here above the whole world . It was the plausible conceit of certaine Philosophers , that the world was a great man , and that man was a little world : a little world indeed , but as Saint Austin tearmes him , a great wonder : for within this little world , there is a reasonable soule worth all the world . To render an exact definition of the soule , it requires the tongue of an Angell , rather then of a man : it passeth the comprehension of travellers to apprehend the nature of the soule : for these three , God , Angels , and mans Soule , they are unknowne to us ; we may sooner admire their excellencie , then conceive their nature ; and argue of their opperations , then attaine their knowledge , of such sublimitie is the soule of man , so Angelicall and Divine , the excellencie whereof is commended to us by three distinct voyces , of Nature . Grace . Glorie . For , first in the order of nature , it is the greatest thing , saith Plato , that we may conceive in a narrow roome : the most noble thing that all the frame of nature affords , and that In respect of the Originall . Image . In respect of the Originall , the soule of man hath no beginning here : there was no voyce directed to the earth , or to the water , for the production of Adams soule , but a serious consultation of the sacred Trinitie , and a breathing into his nostrils the breath of life . Saith Saint Austin , he created it by infusion , and infused it by creation . And the Philosopher well concludes , that the soule as it is not from without , it is only Divine . Therefore the Manichees extolled it too high , when they deemed it a portion of Gods substance : let not others abase , and depresse it too low , to thinke it is derived from Parents ; it comes not of their substance : it is enough for them to be the fathers of the flesh , God alone is the Father of spirits , as the Apostle makes the antithesis , Heb. 12. 9. Secondly , for the Image , the soule is most like God ; saith Plato ; Saith Aristotle , it is of the neerest kinne , of the greatest consanguinitie , as I may say : and the Lord himselfe signifies so much , After our Image let us make man. Then the soule of man is not stamped with a Roman Caesar , but with Gods owne Image and superscription , and that First in respect of the substance , being not only a spirituall , intellectuall , incorporeall , invisible essence ; but explaining by the pluralitie of Powers , in the unitie of Essence , the pluralitie of Persons in the unitie of the Deitie . Secondly , being furnished with singular indowments ; as in the state of innocencie with perfect wisedome , and holinesse , and righteousnesse . Yea , still in the state of sinne , some generals are left , some broken fragments of the creation , morall qualifications that may lead us by the hand to the knowledge of our Master . Lastly , in regard of the commanding power it hath over the body . It is to the body , as Moses was to Pharoah ; a God to the body , it actuates it , and mooves , and commands , and restraines it ; whereby ( next and immediatly under God ) wee live and moove , and have our being . Seeing then the soule is the immediate worke , and character of God himselfe , so excellent for the Originall , and for the Image , let nature conclude that the soule in these regards , is of greater value then the whole world . Secondly , in the Kingdome of grace , the price of the soule is farre above the dignitie of the world ; and that in the grace of Redemption , and the grace of renovation . For first , in the soules redemption , the soule amounts so high , as that the whole Creation is not able to discharge it ; It is not gotten for gold , nor silver is not weighed for the price of it ; it is not valued with the gold of Ophir , or the precious Onix . It cost more to redeeme the soule of sinfull man : the precious bloud of the eternall Sonne of God ; hee could only redeeme it , that at the first created it ; Yee are bought with a price , the precious bloud of Christ. Secondly , in the grace of renovation , nothing is able to cleanse it from sinne , but the Spirit of God. The Spirit alone must enlighten the understanding , and rectifie the affections , and purifie the will , and sanctifie the conscience , and seale up the Image of God in righteousnesse , and true holinesse . And the soule thus renewed , is as a Garden inclosed , a spirituall Paradise , where the God of heaven delights to dwell , the Spouse of the Beloved , and in the phrase of the Church , As the Lillie among the thornes , so is my love among the daughters . Seeing it appeares that the universall World is not able to redeeme , or being redeemed , to renew , or renewed to paralell the soule ; let grace subscribe to that which nature concludes , that the soule is of greater value then the whole world . Lastly , for the passage of glory , the contents of the whole Universe are not able to come neere the soule . Saith S. Bernard well , well it may be busie , and tooke up with other things , but it cannot be satiate , and replenished with them . And Democrates imagined , that if there were millions of worlds , it were all one in comparison of the soule for blessednesse . The world is transitorie like the dew of the morning , it fades as the grasse , and as the flower of the field ; whereas on the contrarie , the soule of man is the subject of immortalitie , capable of an exceeding , surpassing , eternall weight of glory . For if in the time of grace we b●…ld as in a glasse , the glory of the Lord , and are changed into the same Image , from glory to glory , by the Spirit of the Lord. How resplendant shall the soules of the righteous bee , in the beatificall vision of Gods excellencies ? How wonderfull shall that divine capacitie be , that shall be capable of God himselfe for a perpetuall residence ? Insomuch that the most ancient of dayes shall give fulnesse to the Soule , of knowledge and wisdome , and his sacred Spirit that shall fill it with the fulnesse of God , with contentation , and the sacred Trinitie shall be all in all to it . Seeing then the Soule is capapable , and is the subject of the happinesse , and joyes of heaven , and partner with the glorious Angels in the fruition of the chiefe good , let the sentence of glory joyne to Grace and nature , that the Soule is of greater value then the whole world . Behold then , O man , out of the mout●…●…ee witn●… for I may say in this case , as Saint Iohn saith 〈◊〉 ●…other , T●… 〈◊〉 three that beare record in heaven , the Father , the ●…d , and 〈◊〉 ●…y Ghost . Behold , out of the mouth of three Wi●…ses ) the s●…passing excellencie , and dignitie of thy soule ▪ i●… 〈◊〉 the breathing of God , the Image of God ; he created it with 〈◊〉 Word , redeemed it with his Sonne , and in whomsoever his g●…e abides , he will crowne it hereafter with his glorious presence . What then remaines , but that we esteeme our soules accordingly as God values them . Let us not with the unhallowed voluptuous in these times , make lords of our bodyes , and slaves of our soules . Let us not spend our dayes in providing for the lusts of the flesh . Let us not in affectation of faire possessions , of able servants , of hopefull sonnes , and good friends , content our selves with bad soules . A mans soule is himselfe , saith Plato . And O wretched wight , saith Saint Austin , how hast thou deserved so much ill of thy selfe , as among all thy goods , to be only thy selfe bad ? O remember the sublimitie of thy precious soule : thou knowest not what a precious pearle thou hast in thy body , like the hidden treasure in the Gospell it is of greater worth than the whole field . I say not as he did , know that th●…●…ast a God in thee , yet know that in that better part of thy nature , thou art like to God : for he hath given thee a soule of his owne breathing , and stamped it with the impresse of his owne Image ; 〈◊〉 created it capable of the fruition of his owne presence in endlesse glorie . In the consideration whereof , walke worthily of this precious divine inspiration . Thy Soule is a spirit , let thy thoughts bee spirituall . Thy Soule is immortall , let thy meditations be of immortalitie , and renounce thy body and good name , ●…d gifts of the world , for the gaining of thy soule ; For what shall it profit a man to gaine the whole world , and to lose his owne soule ? So much shall serve to be spo●…n of the first point : the surpassing excellencie and dignitie of the soule , it is valued and prized here above the whole world . Now , the next is the possibilitie that a man may lose his owne soule . The mention whereof causeth me to remember , 〈◊〉 passage betweene Christ and his Disciples , Mat. 24. Th●…●…ples point Christ to the stately buildings of the Temple , but they were soone damped , when Christ told them , that after a while there should not a stone , bee left upon a stone . So perhaps , you are take●… with admiration at the former part of the discourse , concerni●…g the excellencie of mans soule , but are damped , to consider ●…at a man may lose it . It is a substance immortall , in respect of the being of it ; but defiled with sinne , it is adjudgeable to death in regard of the well-being ; and a possibilitie so to die , is nothing repugnant to the immortalitie of the soule . The damned spirits they are alwayes dying , an●… a●…e never dead ; they are alwayes deprived of Gods comfortable presence , and are never released of their hellish torments ; As the Apostle saith in another case , as dying , and yet behold they live ; as living , and yet behold they die . The soule expiring is the death of the body , and God forsaking is the death of the soule . But you will say , how is it possible ? The question is soone resolved , if wee ponder the causes of death . A thousand mortall maladies there are to kill the body , and there are a thousand deadly diseases to destroy the soule . There is no sinne so small , but in the rigour of Gods justice , and in its owne nature , it may damne the soule . When God in the beginning stated man in Paradise , hee gave him a speciall caveate about the tree of knowledge , he gives him a command thus ; In the day thou eatest thou shalt die . What , for bare eating ? No , beloved , but for the sinne , for transgressing so small a Commandement of so great a God. Sinne alone makes a separation betweene God and the soule , and causeth the death of the soule ; The soule that sinnes , the same shall die . It may teach us , that for the time that we live in this world , there is nothing easier then to sinne . There is a tree of Life , and a tree of Knowledge , and by eating of the tree forbidden commeth death : there is a way of felicitie , and a way to destruction ; there is a God of salvation , and a ghostly enemie , and by adhering to the principalitie of sinne , a man may lose his owne soule . Is it possible then that a man may lose his soule that is so precious ? and have we not great reason to try , and to suspect our selves , touching our standing towards God ? Is there not a maine necessitie to seeke the meanes to preserve us in the compasse , and seales of grace ? It is lamentable to consider how in bodily diseases men can open their griefe , and seeke for helpe , and send to some learned Physitian . Wee can goe to some noble learned counsell , in case of law . But alas the soule lies wounded in the way , overladen with the grievances and pressures of sin , distracted with the affrightings of a troubled conscience , as if there were no balme in Gilead , no Physitian there , as if there were no Minister to afford helpe . There is no seeking abroad : a Lyon is pretended to bee in the way , and Solomons sluggard , folds his hands to sleepe . O let not these things be so . Be not as the horse and mule that have no understanding . Neglect not the helpes of your preservation in grace : but be continually watchfull with suspition and jealousie , and abstaine from fleshly lusts that fight against your soules . The Poet could say , Theeves rise by night to robbe , and kill , and steale , and wilt not thou wake to save thy soule . God ( for the most part ) saith Saint Chrysostome hath alotted to nature all by twos , two hands , two eyes , two feet , two eares ; eares , eyes , hands , feet , two of all , that if we chance to mayme one , we can helpe to relieve the necessitie of it by the other : but hee hath given us but one soule , if we lose that , what shift shall wee make for another soule ? a piercing contemplation , if wee had grace to consider it . Therefore , O my soule , tender thy selfe as my owne happinesse , if thou be translated to heaven , the body in time shall come thither ; this corruption shall put on incorruption ; this mortall , shall put on immortalitie . Againe , if thou be haled with the fiends to the nethermost hell , the body in time shall be ●…ormented with thee . It is altogether just with the righteous God ▪ that they that meet in sinne , should also consort in suffering . Save thy selfe , and save all ; and by wofull consequence , lose thy selfe , and lose all : For what is a man profited , if hee gaine the whole world , and lose is owne soule . So much for the second point , the possibilitie of losing a mans soule . Come we to the third , the compossibilitie of outward prosperitie ; he may lose his soule , in gaining the whole world . In the diversitie of opinions concerning the chiefe good , some there were that placed it in riches ; others in honours ; and how ever they differed in their judgements , yet both agreed in this , that they were both deceived . For how ever it cannot be denied , but that riches , and honours , are the blessings of God ; yet againe they are no demonstration of a blessed man. Lest any man should take them to be ill , they are bestowed upon them that are good : lest any man should reckon them for the chiefe good , they are bestowed likewise upon the evill : externall blessings are but common favours vouchsafed to good and bad . Was Abraham rich ? so was Abimelech . Was Iacob rich ? so was Laban . Was David a King ? so was Saul . Was Constantine an Emperour ? so was Iulian . Salvation depends not on the multitude of riches , or emminencie in place : the tallest Cedar hath the greatest fall ; and the fairest houses many times the greatest ruine ; and outward prosperitie unguarded with inward sanctitie , may soone lose the soule . For first , rich men are tainted with covetousnesse , which is a kind of secret Idolatrie , Collos. 3. and covetousnesse which is Idolatrie , saith the Apostle . If you would know the reason , the more tenaciously a man loves his owne , the lesse devotion he offers to God , you cannot live in the service of Mammon , and of Christ ; the mouth of the Lord hath spoken it , you cannot serve God and Mammon . If the young man in the Gospell have great possessions ; if Iudas carry the bagge , if Demas imbrace the present world ; then farewell Christ , farewell Paul , and farewell soule too . So true is the saying of the Apostle , They that will bee rich fall into temptations , and snares , and many foolish , and noysome lusts that drowne men in perdition and destruction . Where , hee saith not they that are , but they that will bee rich : It is not simply money , but the love of money that is the roote of all evill . Riches are good with a good conscience : but if the soule be infected with avarice , if it savour of that bitter Collaquintida , Death is in the pot , and how hardly shall they that have riches enter into the kingdome of heaven ? For the desire of worldly men , it is as the unsatiable thirst of a dropsie patient : there is no meanes that they leave unattempted , no policie unachieved for the accomplishment of their ends , and advancing of their estate . Balaam for a bribe will almost curse where the Lord hath blessed . Ziba for an inheritance ( as much as in him lies ) will bring his Master within the compasse of treason . Demostenes for a little more gold , instead of pleading , will pretend he hath a cold . May not the Church have a Balaam ? And the Princes court have a Ziba ? and the barre have a Demosthenes ? There is no greedie Monopolizer wheresoever they be , in Citie or Countrey , but they are moralized Eagles ; and the coales that they carry shall fire their owne nest ; They shall have Ahabs curse with Naboths Vineyard , and Gehezies leprosie with Naamans reward ; and while with an eager pursuit they hoord up unrighteous Mammon , it is but wrath heaped up against the last day ; they heape up wrath to themselves against the day of wrath . Secondly , great men are in danger of ambition , and a swelling inordinately upon their promotion . And the ambitious man is so strangely dazeled with the beames of his owne lustre , ut imperio , &c. that in the greatest of his power , he thinkes of nothing but how to be greater , hee forgets the Lord that made him , and God that raized him out of the mire , to set him with the Princes of the people . And like that famous foole in his new coate once , he knowes not himselfe . So by meanes of this impediment ; though God have some Noble , and some worldly-wise , that hee hath drawne to himselfe : yet by meanes of this impediment , Not many mighty , not many Noble are called . The gates of heaven are too too straite for the swelling dimensions of ambition : there is nothing so easie to pride as to purchase a fall , and there is no fall so great as from heaven . It is a signe that Lucifer , if he long for dainties shall be cast out of heaven . It is a signe that Adam , if he desire the Apple shall be cast out of Paradise . It is a signe that Nebuchadnezer , if hee glory in Babell , he shall be cast out of his Kingdome . It is a signe that Haman by abusing his promotion , shall be exalted to the gallowes . To comprize it in a word , the greater the dignitie of emminencie and honour , the greater the execution of paines , and horrour . The summethen is this , in a world of promotion , and temporall advancement in worldly possessions , and unmeasurable treasure , the covetous , and ambitious man may lose his owne soule . Now , for a word of Application , if this bee so ; how taxable then are the thousands of worldlings in this kind , that imagine the gaine of this earth to be the greatest happinesse ? That say to the Gold , thou art my God ; and to honour , thou art my glory ? That make Gold their God , and Mammon their Mediatour . Saith Saint Bernard , Yee covetous generation that glorie in silver and gold , in that that is not yours , nor precious ; precious it cannot bee , but by the avarice of the sonnes of Adam that prize them . Againe , if they be yours , take them away with you when you goe hence . Yet the children of the world are wholly for great Diana , Gods of silver and gold , multitudes of lands , and revenues , and advancing of their secular estate . Many can complaine of the va●…tie of this world , and the deceivablenesse of it ; but few complaine of that Idolatrous confidence that themselves repose in this false world : there are few that recount , how in enjoying outward things , Martha without Mary , prosperitie without pietie , they may lose their owne soules . O let a word of exhortation prevaile against this sore disease , if riches encrease , take heed of covetousnesse ; be covetous of spirituall things , for immortalitie , there hoord up your treasure in heaven . Againe , for ambition take heed of it , be honourable for humilitie , and ambitious for heaven , Love not the world , and the things of this world ; exalt not your selves against the Lord of glory . Thou knowest not what a day may-bring forth : boast not of to morrow . O foole , this night shall they fetch thy soule . And what is a man profited , if he gaine the world , and lose his owne soule ? So much for the third point , the compossibilitie of outward prosperitie , a man may lose his soule , in gaining the whole world . The fourth and the last , is the wofull disadvantage by such an exchange , What is a man profited ? You may call it not unfitly the account of the carelesse Merchant ; or a Summarie collection of gaines and losses . For ( a little to countenance the allegorie ) every unsatiable worldling is but Merchant adventurer , a ventrous Merchant , he exchangeth his precious Soule for the deceivable riches of this world . But when God in his judgement transports him to his owne place , the unfortunate Iland of damned spirits ; then he begins when the time is past , to cast up his doleful account , to compare his gaines , and his losses ; and after all the ennumeration of his imaginarie gaine ; so much by usurie , so much by extortion , so much by fraudulent dealing ; the totall summe is collected to his hand . What is a man profited ? whence the observation might be this , that When the gaine of the world , is attended with the losse of the soule , the overplus will be just nothing . The bargaine is such , as that there is nothing gotten by it . That is too sparing an expression , it is short of Christs meaning , who conceales the worst , and refers it to our own collection : for ( by the way ) it were a happinesse to be nothing , it were profitable for the damned : but this comes neerest Christs meaning , it is a losse unredeemable , and such as the world cannot countervaile , when a man for the gaining of the world forfeits his soule . Let us see it in some particulars . First , if it be a man that glories in the resplendancie of his fortunes , and blesseth himselfe in magnifying his estate ; a Commander of Kingdomes and Nations ; an ingrosser of preferments and dignities ; yet First , Death will attache him , there is no carrying it away : hee must of necessitie take his leave of his Mammon , and then whose shall all these things bee for which he hath lost his soule ? Who gaines by the smallnesse of the Epha , the greatnesse of the shekle , the refuse of the wheate ? Where is the man that gloried in his abundance , and store , and thought himselfe the only happy man ? saith the Prophet David , I went but by , and hee was gone , I sought him , and his place could not be found . There is a lively expression that illustrates it , Ier. 17. As the Partridge gathereth young that shee brought not forth : so hee that getteth riches , and not by right , shall leave them in the middest of his dayes , and at his end shall be a foole . What , not before ? Yes , he was alwayes a foole ; but then by conviction , his owne conscience shall call him so ; by the confession of his owne tongue , which shall call him so ; by the proclamation of just men , they shall proclaime him so ; Loe this is the man that tooke not God for his strength , but trusted in the multitude of his riches , and strengthened himselfe , &c. Secondly , having lost his supposed good , hee loseth the fruition of God the chiefe good , the countenance of the beatificall presence , the fellowship , and melodious harmonie of the glorious Angels : his place and portion with Abraham , Isaac , and Iacob , in the kingdome of heaven . And all proportionable to his owne deservings . In his life-time he refused God , being dead God refuseth him : he turned his face from the poore and needie ; God in his affliction eternally turnes his face from him . A losse so exceeding great , that whosoever descends deepest in the meditation of it , yet he shall be at a losse , and to seeke for a full definition of it : For as Chrysostome truly affirmes , Though a man tell thee of tenne thousand hells , all is one in comparison of this miserie , to bee discarded of blessednesse and glorie , and to bee hated of Christ. But if this be so , what shall we say to further miserie ? having lost the chiefe good , he receives his punishment with hypocrites , and unbeleevers in the dungeon of extreame ill . A place where there is nothing but horrour of conscience and desperation ; a companie of affrighting divels ; and with all this , weeping and wailing , and gnashing of teeth . In stead of merriment , and joviall laughter , and s●…urrulous lascivious songs , and wasting , and abusing the creatures of God , nothing but weeping , and gnashing of teeth . So that having come into the chambers of death , and closed in the straites of the grave ; the man like the hedge-hogge , leaves the apples behind him , and only reserves the prickles of a wounded spirit , in that sentence of Babilon ; As much as shee hath gloried her selfe , and lived deliciously , so much torment give her . Lastly , that that is the hell of hells , that nothing may be wanting to his deserved woe ; he is out of hope of all gracious meanes of deliverance , he must never looke for the revokation of Gods sentence , though with Esau , he seeke it with teares , hee must never looke for mittigation of his horrour , though hee begge with the unmercifull glutton , for one drop of water . The date of repentance is out ; the day of grace will never dawne againe : the justice is implacable , the fire unquenchable , the worme unsatiable , and all continuall without intermission for ever-more . O! bottomlesse depth of horrour ; oh unexpressible torment of a forsaken soule ! what greater miserie , saith devout S. Bernard , then alway to be wishing for that which shall never be , and for the removing of that that shall never cease to bee . Therefore the summe is this ; Hath the covetous exchanged his soule for riches ; the ambitious for honours : hath he lost it for the riches of Cressus , the power of Alexander ; the Empire of Augustus ; the glory of the whole world ? yet in consideration of The end of his life losse of his God extremitie of his paine eternitie of all What is a man profited ? Now then for fome application , and to draw toward a conclusion : suffer the word of exhortation ( brethren ) and captiuate your thoughts to the obedience of Jesus Christ. You especially whom God hath blessed above others , concerning the enjoyment of outward , temporall things . If ever you bee desirous to escape the direfull slaughter-house of Hell ; to escape those burnings , and those everlasting yellings , while you have time , bethinke your selves of some saving course to flie from the wrath to come . And now in time cast up your accounts : take heed lest for the love of this present world , you lose your God , the life of your soules . There is a way that seemes right to a man ( saith Solomon ) but the end of it is the manifold wayes of death . Some Babilonish garment , some Naboths Vineyard , some sweet preferment : but if the meanes be unlawfull , if it disturbe conscience , and prejudice the glory of God , and occasion the destruction of thy soule , then say , What shall I doe when God shall rise up ? and when he shall visit , what shall I answer ? This will be the reckoning of fooles at the last , What hath pride profited us ? and what hath riches brought us ? Surely the gaine will bee no other then what Promethius is fabled to have had by Pandora's boxe , a place to be tormented . Or what Hercules got by Dianira's garment . Such will be the finall issue of all Mammonists , that live amongst Christians , and under meanes of better reformation , and more sanctification in their wayes ; I say this will be the finall issue . The worme of despaire alway gnawing , and never dying ; and the flames of eternall Tophet never to bee extinguished . Therefore in such a case , if thou tell me thou knowest what thou dost , and what thou gainest . Let me tell thee , thou little knowest thy dammage , and what thou hast lost . Alas , what are the goods of this life , when they are compared : with eternall damnation ? and the sweetnesse of imaginarie gaine , what proportion hath it with the bitternesse of so great a losse ? Riches have wings , they take their leave , honour is transitorie ; pleasures flie away : whereas the soule of man is the subject of immortalitie . And thy poore neglected soule must bide by it for an everlasting pledge , and pay the debt . O! then , continue this glory that is nothing ; First seeke Gods kingdome , and the glory of it ; suffer not heaven to stand at so great a distance to thy soule , tast and see how gracious the Lord is by one drop of water from that celestiall fountaine ; by one crumme from that heavenly table ; and then as concerning the things below , thou wilt account them as drosse and dung , in comparison of that joy and peace of conscience . Resolve as Themistocles , when hee saw a goodly bootie , hee would not stoupe to take it up : leave these things for the Children of this world . But let your care be to please the Lord , and to gaine the peace of a good conscience ; First seeke the kingdome of God , which consists not in meat and drinke ; but in righteousnesse , and peace , and joy in the holy Ghost . Remember the vanitie of the things of the world ; remember how unable the soule is to enjoy hell , and to lose heaven without eternall horrour : and in consideration hereof . Use the World , as though you used it not ; and use this as a proofe , hide it in a sanctified memorie , and write it in the table of a sanctified conscience , ( if it were possible ) with a pen of Iron , and the point of a Diamond . What is a man profited if hee gaine the whole world , and lose his owne soule ? FINIS . CHRIST HIS SECOND ADVENT ; OR , THE APPROACH OF THE GOD OF RECOMPENCES . ACT. 1. 11. This same Iesus which is taken up from you into heaven , shall so come in like manner , as you have seene him goe into heaven . Epist. JUDE , vers . 14. Behold , the Lord commeth with ten thousand of his Saints , to execute judgement upon all , and to convince all that are ungodly among them , of all their ungodly deedes which they have ungodly committed , and of all their hard speeches , which ungodly sinners have spoken against him . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. CHRIST HIS SECOND ADVENT ; OR , THE APPROACH OF THE GOD OF RECOMPENCES . SERMON XXIII . REVEL . 22. 12. Behold , I come shortly , and my reward is with me , to give every man according to his workes . THe Angell having described to Saint Iohn ( in the Chapter immediatly before ; and in the former part of this Chapter ) the exceeding great joy , and glory , and felicitie , that all the godly shall have in the kingdome of heaven , by comparing it to a Citie built with precious stones , having twelve gates , and twelve foundations : wherein there is no darknesse , they needing no candle , nor the light of the Sunne : for Christ Jesus the Sunne of righteousnesse , is the continuall light thereof . And that therein is no miserie , no crosse , no imperfection ; no want , no calamitie , but continuall joy and rejoycing . Where their songs are Halelujah , and their shields felicitie , in the continuall enjoying of the presence of Almighty God , the glorious Trinitie . Having , I say , thus described these joyes , he doth in the words of my Text , for the comfort of the godly , Who ( have here no continuing Citie , but ) are strangers , and forreiners , and pilgrims , and travellers to another Citie , and seeke a Countrie . And in this their travell , they meete with many crosses , and afflictions , and miseries . And likewise for the terrour of the wicked , that make this world their kingdome , and are the chiefe Lords and commanders of the same : for the comfort of the one , and the terrour of the other , the Angell here in the person of Christ saith , hee will come , and that shortly , to bee a speedy deliverer of the one , and a just Judge against the other . Behold , I come shortly , and my reward is with me , &c. In which words , observe these particular branches . First , the word of preparation or attention , in the first word , Behold , which is as it were a Trumpet that sounds before the comming of the great Judge , bidding every one to fit , and prepare himselfe to hold up his hand at the barre , Behold . Secondly the Person , and that is the Judge himselfe , speaking in the person of the Angell . I , Christ Jesus himselfe . Thirdly , his action , I come . Fourthly , the speedinesse of his comming , shortly . Fiftly , the end of his comming to Judgement , and that is to reward every man according to his workes . Sixtly , and lastly , the quantitie , and the qualitie of the reward inclusively set downe ; which is according to the qualitie of the workes : for if the workes be good , there shall be a great , and good reward , but if they be bad , the reward shall be accordingly . The small model of time will not suffer mee to runne over all these particulars : therefore my meditations , and your attention , shall be in one doctrine from the words in generall , and that is this , that Christ Iesus will hasten his comming to Iudgement , to reward the godly with everlasting , and eternall felicities : but the wicked and ungodly , with endlesse woe , and perpetuall miserie . For the proofe of which doctrine , you may consider these foure things . First of all the certaintie , and celeritie of Christs comming to Judgement . Secondly , the signes that prognosticate his comming . Thirdly , the Judgement it selfe . Lastly , the end . For the certaintie of Christs comming to judgement , I perswade my selfe that there is none here among you so ignorant , that hee doth not know , or so Atheisticall that he doth not beleeve : you know it is an Article of our beliefe , that he ascended into heaven , and there hee sits at the right hand of his Father in glorie , and from thence he shall come at the end of the world , to judge both the quicke and the dead . Therefore I may spare the labour , and the time in any further proofe of that . Now concerning the speedinesse of his comming to judgement . If so be the day of Judgement was at hand sixteene ages since , as both Christ and his Apostles proclaimed ; if then even in Christs dayes the ends of the world were come , as Saint Paul saith , 1 Cor. 10. 11. If then was the last time , as Saint Iohn saith . 1 Iohn 2. 18. If then the end of all things were at hand , as Saint Peter saith , 1 Pet. 4. 7. can we thinke that now it is farre off ? Nay , so sure , and so certaine as God is God , and his Word is truth , and not one jotte nor tittle thereof shall passe away , he is neere at hand , hee will come shortly . But , before wee proceed , there lies two stumbling blocks in the way , that wee must remove , wherewith many stumble concerning this point . In the time of the Apostles there were two heresies confuted : the one by Saint Peter , the other by Saint Paul. Saint Peter in 2 Pet. 3. 3. he wills us to understand , that in the last dayes there shall come scoffers , men living after their owne lusts , saying , Where is the promise of his comming ? You preach so much that Christ Jesus is comming to Judgement , and to call every one of us to account for our wayes , our words and actions , but where is the promise of his comming ? for all things continue alike from the beginning of the Creation . Miserable men ! that would be perswaded that the day of Judgement should never come , because it was deferred : but such jesting , and mocking , and scoffing at this great and terrible day heretofore used , and indeed now practised in the whole progenie of unbeleevers , it may be an argument to us , that it shall not be deferred ; for so saith Saint Paul , 1 Thes. 5. 3. when they shall say , peace , peace , and safetie , then destruction shall come on them , as travell on a woman with child , and they shall not escape . But Saint Peter answers these scoffers that asked , Where is the promise of his comming ? hee gives them two answers ; The one in verse 8. the other verse 9. In the eighth verse , he saith Christ deferres not long to come to judgement : for saith he , one day with the Lord is as a thousand yeares , &c. alluding to Psal. 90. 4. A thousand yeares in thy sight , are but as yesterday , since they passe as a watch in the night . As if he should say ; were it possible for a man to live a thousand yeares ; yet those thousand yeares in respect of God , assoone as they are past , they are as one day in respect of men : nay , they are but as a watch of the night ; that is , but as three houres . The old Jewes they divided the night into foure Watches , and appointed to each Watch three houres ; as may appeare by comparing of these places of Scripture together , Mat. 14. 24. Num. 14. 25. Luke 12. 38. So then the words beare this exposition , that a thousand yeares in respect of God , are but as one day ; nay , but as a Watch of the night ; that is , but as three houres . It doth plainly shew to us , that Saint Peter meant not to speake distinctly of a thousand yeares , but of a long time : so that his meaning is , innumerable yeares in respect of God , are but as one day . Saint Peter might as well have said 2000. or 3000. or 10000. thousand yeares in respect of God , are but as one day . Thus you have his first answer to those scoffers , that said , Where is the promise of his comming ? His second answer is in the ninth verse , where the Apostle saith , The Lord is not slacke concerning his promise . Where is the promise of his comming ? Why , saith the Apostle , The Lord is not slacke , as we account slacknesse . For we account them slacke that goe slowly about a worke , but God is not so to bee accounted slacke ; but saith the Apostle , Hee is patient towards us , and would have none perish , but come to repentance . Then the slacknesse of Christs comming is his patience , because he would give us time to repent , and have us prepared before hee come . O , then beloved , let us not make a mocke as others doe of this patience , but while we have time , let us take time , that when he comes we may be worthy of him . Thus you have the first heresie confuted . The second was quite contrarie to this , set abroach by certaine false teachers , who taught the Thessalonians , that the day of Judgement was so neere , that it should happen in their age . Where ( by the way ) you may take notice of the exceeding great subtiltie of the Divell , that labours by all meanes possible to bring men to one of these extreames . Either that the day of Judgement shall never come , or it shall come in such a limited time and age . And indeed it is ranked among the opinions of some , that held that the day of judgement should be just 6000. yeares after the Creation , 2000. before the Law , 2000. under the Law , and 2000. under the Gospell . But Saint Paul answers these false teachers among the Thessalonians , and all of the like opinion : therefore to arme them against their assaults , he bids them for a certainetie beleeve it . 2 Thessal . 2. that the day of judgement was not at hand . And hee gives the reason verse 3. For , saith he , that day shall not come , except there be a departing first , and that man of sinne , the sonne of perdition bee revealed . But how is it that the Apostle tells the Thessalonians , that the day of Judgement was not at hand , seeing it is plaine in the places before recited , that the end of the world was at hand , and that now was the last times ? and Heb. 9. 26. Christ appeared in the end of the world . It was in the end of the world that Christ appeared to sacrifice himselfe for our sinnes ; how is it then that he tells the Thessalonians here , that the day of the Lord is not at hand ? Master Calvin saith the answer is easie : for , saith he , in respect of God it was at hand , but as for us , we must be continually waiting for it . But Master Beza , and Rollock give another Exposition , which I take to be more naturall to the place : for , say they , in all those places where it seemes to be avouched , that the day of the Lord is at hand : they understand the word in the Originall , to signifie generally a time drawing neere . As to say the day of Judgement may be this day as well as to morrow , and to morrow as well as this day ; and many dayes hence as well as now . But in that place where he saith it is not at hand , they understand the word precisely , to be meant of a precise time : so the Apostle speakes truly , the day of Judgement is not at hand , so as that any man can say , it shall bee this day , or this moneth , or this houre , or this yeare , or this age . This is no more but the doctrine of Christ ; Of that day , and houre no man knoweth , no not the Angels in heaven ; no , not Christ himselfe as man , but the Father only . So you see it is plaine and evident , that the day of Judgement is at hand ; but in what precise limits of time or age it shall happen , it is uncertaine . Our Saviour Christ tells his Apostles , Act. 1. 7. It is not for you to know the times , and seasons , that the Father hath put into his own hands . It is not for you to know these times : Then beloved , why should we have an eare to heare , where God hath not a tongue to speake ? Let it suffice us to know that it is at hand , which if wee make good use of , it will make us warie and watchfull , and vigilant over all our wayes ; that we say not with the evill servant , Our Master deferres his comming ; let us eate , and drinke , and beat our fellow servants : but betake our selves to the good servants dutie , to watch . Watch we therefore , wee know not the day and houre , when the Sonne of man commeth . But when he commeth and findes us doing well , dealing faithfully , and living holily ; happy , nay thrice happie shall we be : we shall bee sure to partake of the blessing of those upon mount Gerrazim , we need not feare the curse of those upon Mount Eball . Wee need not bee afraid of the Thundering , and lightning on Sinai , nor the fire , and tempest , nor smoake of the furnace , nor of the sound of the Trumpet : for all our joy shall be in Sion . But when he comes , if he find us living wickedly , dealing unfaithfully , cursed , nay , thrice cursed we be , we are sure to partake of mourning for joy , of ashes for beautie , of a rent for a girdle : whatsoever becomes of our garments , assuredly our hearts shall be rent in sunder . Watch wee therefore , wee know not the day and houre , when the Sonne of man will come . In the second place , that the children of God may bee armed , and prepared for his comming , hee hath set downe in his Word , certaine signes which being effected , and come to passe ; they may easily judge , that then the day of redemption draweth nigh . Now these signes are of three sorts . Some are in respect of us a long time before he comes to judgement . A second sort are immediatly before his comming . The third , in his comming . The signes that prognosticate his comming long before are these ; First of all the preaching of the Gospell to the whole world , which is set downe by Christ , Mat. 24. 14. The Gospell of the kingdome shall bee preached to the whole world , for a testimonie to all Nations ; then shall the end bee . Which words of our Saviour Christ we are not so to understand , as that the Gospell should be preached to the whole world at any one time : for that never was ; nor I thinke never will be : but if we so understand it , that the Gospell shall be preached to all Nations successively , and at severall times : then if wee consider the times since the Apostles , wee shall find that the sound of the Gospell hath gone out to all the Nations of the world , as it was spoken by the Prophet : so that this first signe is already past , the end cannot be farre . The second signe is , the revealing of Antichrist , saith the Apostle , 2 Thessal . 2. 3. That day shall not come , except there bee a departing , and that man of sinne , the sonne of perdition , which is Antichrist bee revealed . Concerning this signe , in the yeare of our Lord 602. after Christ ; S. Gregorie seemeth to avouch , that whosoever taketh the name of universall Bishop , and Pastor of the Church , that was Antichrist . Five yeares after , Boniface succeeding him , by Phocas the Emperour , had the title of Universall Bishop of the Church , and ever since , all their successours have taken that name : so that it is evident that at Rome hath beene , and now is , the Antichrist ; so that the second signe being fulfilled , the end cannot be farre . The third is the generall departure of the most from the Faith. There hath beene a generall departure in former times : when Arrius spread his heresies , almost all the whole world became an Arian : and for the space of 500 yeares together , from the time of Boniface , the world was so infected with Popish heresies , that the faith of Christ could scarsely be discerned ; they were as a handfull of wheate to a great deale of chaffe ; so that this signe it is already fulfilled in part ; but there shall alway be a falling away , and a departing from the faith till Christ come to judgement . The fourth signe stands in exceeding great corruption in the manners of men . And the Apostle makes this a signe of Christs last comming to judgement , 2 Tim. 3. This know , that in the last dayes perillous times shall come , men shall be lovers of themselves , covetous , boasters , proud , blasphemers , disobedient to parents , unholy , without naturall affection , truce-breakers , false accusers , incontinent , fierce , despisers of those that are good , traitours , headie , high-minded , lovers of pleasures , more then lovers of God. The Apostle makes this a signe and marke , that shall bee in the last dayes . Beloved , if ever this were fulfilled , it is fulfilled in these dayes of ours : for there is a generall corruption in the manners of men . It is very hard to find those that in all truth and sinceritie , labour to discharge a good conscience towards God and men . And Christ hath said himselfe , that when hee comes to judgement , hee shall scarse find faith on earth ; such a generall corruption there shall bee in the manners of men : so that this fourth signe being already past , the end cannot be farre . The fift signe is exceeding great persecution , and affliction of the Church , and the Saints of God. This hath beene fulfilled in former times . You know there were ten fearfull persecutions in the Primitive Church . And so it is fulfilled even in these dayes of ours : for the Whore of Babylon , that spotted beast , shee laboureth to make her selfe drunke with the bloud of Gods Saints . There are but few yeares , nay , moneths , or weeks , wherein some of the bloud of Gods Saints is not sacrificed to appease the wrath of the Persecutors . Then if in these dayes , this signe be fulfilled , the end cannot be farre . The sixt is a generall securitie , so that men will not be moved , neither with the preaching of the word of God , nor yet with judgements from heaven : they have such exceeding dulnesse and deadnesse of heart , that neither of these will move them . For the former , you know God hath sent many judgements amongst us ; we have had fire , and famine , and pestilence , and invasion of forreine enemies ; inundation of waters , thunder and lightning from heaven ; but all these will not worke upon our hearts . The Lord he hath scourged us oft , but yet we set light by his corrections , we harden our hearts against all his judgements , our hearts will not be softned , and molified ; what effect hath all these wrought , where is our humiliation , our repentance , and reformation . And for the preaching of the word of God , alas that can get no entrance at all : mens hearts are so crustie , and so hardened , that the seed of Gods word it lies uncovered , it takes no roote at all in the heart ; it workes no reformation at all : so that if ever this signe were fulfilled , it is in these dayes . It shall be saith Christ speaking of the generall securitie that shall bee , when hee comes to judgement ) as in the dayes of Noah and of Lot , they were eating and drinking , and marrying , and giving in marriage , till the fire came from heaven and burned them , and the water over-flowed the world : so that this sixt signe being past , the end cannot be farre . The seventh and last signe of Christs comming to Judgement , is the calling of the Jewes , which the Apostle , Rom. 11. 25. calls the fulfilling of the Gentiles . When God hath the number of his Elect among the Gentiles , then the Jewes shall bee called againe : but of the time , and the manner , and number , the word of God doth not reveale it : so that it is likely this signe is yet to come , all the rest are fulfilled , and therefore the end cannot be farre . The second sort of signes , are such as are immediatly before Christs comming to Judgement , and that is the darknesse of the Sunne , Moone , and Starres . The Sunne shall bee darkned , the Moone shall lose her light ; the Starres shall fall from heaven , the very powers of heaven shall bee shaken , the foundations of the heavens shall tremble . Alas , what shall the little shrubbes in the Wildernesse doe , when the tall Cedars of heaven shall bee shaken ? What shall poore sinfull man doe , when the Angels shall be afraid ? The last signe shall be in Christs comming to Judgement , Mat. 24. 29. it is called , the signe of the Sonne of man ; Then shall appeare the signe of the Sonne of man ; and then all the tribes of the earth shall mourne . What this signe of the Sonne of man is , Divines doe varie . Some hold it is the signe of the Crosse , which all eyes shall behold , even they that pierced him , as Iohn saith , Revel . 1. Some others ( which I rather assent unto ) take it to be the glorious beames of Christs Majestie , immedeiatly before his personall appearance to enlighten the world , being darkned , by reason of the want of the light of the Sunne and Moone . So you see what these signes shall be . The signes that prognosticate Christs comming . Those that shall be fulfilled long before , they are all effected , but one , as you heard . Therefore it stands us all upon , as wise Virgins , to prepare oyle in our lampes , that when our Bridegroome Christ shall come , we may be ready to enter into eternall joy . So we come from the signes that prognosticate the judgement , to the Judgement it selfe . Concerning the Judgement it selfe ; You must know that after death there are two judgements ; There is a particular , and there is a generall Judgement . The particular Judgement is immediatly , as soone as ever the breath is gone out of the body . As soone as ever the soule is gone out of the body , it is conducted by the Angels before the Tribunall seat of God , and there receives the particular sentence , either of joy or torment , according as it lived in the body in this life . We need not speake of this ; we have example for the proofe of it in Scripture , of Dives and Lazarus , the one whereof being dead , was presently carried to joy , the other presently to torment . The other is a generall judgement ; so called , because it shall be of all men in generall that ever lived , and breathed upon the face of the earth , men , women , and children ; all shall be presented before the Tribunall seat of Christ ; all must hold up their hands at the Barre of his judgement ; all must give an account of all their words , thoughts , and actions : all must receive the sentence either of Come yee blessed , or goe yee cursed . After which sentence once pronounced , there shall never question bee made , of the end of the joy of the one , or of the ease of the torments of the other . But here ariseth a question ; you know the world consists but of two sorts of persons , beleevers , and unbeleevers . For the beleever it is evident and plaine , Ioh. 5. 24. Hee is passed alreadie from death to life ; he hath everlasting life already ; he shall not come into judgement . And for the unbeleever it is as plaine , Ioh. 3. 18. that he is already condemned , even already : both are judged already , both the beleever and unbeleever ; the beleever is saved already , the unbeleever is damned already , what need therefore a generall ; a second Judgement ? To this I answer , that there is a very great need of it , both in respect of the justice , and of the mercie of God , whose propertie it is alway to reward the godly , and to punish the wicked , which seeing he doth not to the full in this life , it must needes bee that a day will come that he will fully doe it . You know the course of the Lord , as David speakes ; good men have bands in their death , and wicked men are Iustie and strong ; good men are in evill condition ; and wicked men in prosperitie . Diogenes the Cinnick , seeing Harpalus a theefe long in prosperitie ; he was bold to say , that wicked Harpalus his living long in prosperitie , it was an argument to Diogenes , that God had cast off his care of the world , that he respected not mens affaires . And indeed the prosperitie of the wicked , hath brought the Saints of God to a stand . Davids foot slipped almost in seeing the prosperitie of the wicked . It made Iob to say , Iob 24. 12. Men groane out of the Citie by reason of oppression , and the soules of the slaine crie out ; and yet God chargeth them not with folly . This made Ieremiah , to expostulate his cause with the Lord , Ierem. 12. Let mee talke with thee of thy judgements , Why doth the wicked prosper , and they that transgresse thy commandements ? This makes the godly take up that passionate complaint , Psal. 73. 11. How doth God know it ? is there any knowledge in the most high ? Certainly , we have cleansed our hearts in vaine ; in vaine wee have washed our hands in innocencie : in vaine we labour to live godly lives ; Why ? Every day wee are chastened : for the Lord corrects us every morning . And these have the wealth of the world , they have the world at will. Wee in Christianitie know this to be true . Dives hath the world at will , while poore Lazarus is shut out of dores , hungrie and thirstie , cold and naked , full of necessitie every way . This being so , the day must needes come , that the one shall have fulnesse of glory , and the other of miserie . But to answer those places before cited . To the former Ioh. 5. where it is said , The beleever is passed already from death to life ; hee hath everlasting life alreadie . It is true , hee is passed already from death to life , by faith he hath it already , and by hope ; he shall not come into judgement ; that is , of condemnation , ( so we must understand it , ) but there is a judgement of absolution that is to bee executed ; and so when the Lord Jesus Christ shall descend from heaven with the sound of a Trumpet , and the voyce of the Archangell , then the dead in Christ shall rise first , and bee caught up in the cloudes to meet Christ , and then they shall be set at his right hand , and heare that heavenly sentence ; Come yee blessed of my Father , inherite the kingdome prepared for you , before the beginning of the world . You see the answer to that , that beleevers shall not come into judgement ; that is , not the judgement of condemnation , but of absolution at the last day . Now for the other place , where it is said , Ioh. 3. 18. the unbeleever is condemned alreadie . It is true , he is condemned already , and that three wayes . First of all , hee is condemned already in the counsell of God. Secondly , he is condemned already in the word of God. Thirdly , he is condemned already in his owne conscience . First , in the counsell of God , God hath made an eternall decree of Predestination , whereby he hath elected some to salvation , and predestinated them thereto , and others to damnation . In this Gods eternall decree , the unbeleever is alreadie condemned : nay , before ever he came into the world , as you have it in the example of Iacob and Esau , Rom. 9. before ever they had done good or evill , God hated the one , and loved the other . Secondly , in the word of God hee is condemned , Iohn 3. 18. Why ? because he hates the light , and loves darknesse . Thirdly , in his owne conscience he is condemned : for the continuall horrour thereof gives him no rest , day nor night ; there is a worme continually gnawing there , and a sting tormenting him : but the full execution thereof is to be in the day of wrath , when he shall be set at the left hand of Christ , and heare the sentence , Goe yee cursed into eternall fire , prepared for the divell and his angells . O , what a terrible day will this be to all the wicked workers of iniquitie : for Christ Jesus the Judge shall come then , to give them their reward . This shall be a blacke , a sad , a wofull , dismall day to them : they shall not be able to looke on the Judge , he shall bee so terrible to them . You see the terriblenesse of the Judge set downe by Saint Iohn , Revel . 20. 10 , 11. where it is said , hee saw a great white throne , and one sitting thereon , from whose face fled heaven and earth , and their place was no more found . Heaven and earth are great and mightie creatures , insensible creatures , that have not sinned , they flie , and tremble , and hide themselves at the comming of the great Judge : and shall man , silly sinfull man , thinke to stand before the Judge without trembling ? Indeed if a man could present himselfe spotlesse without blame , he needed not to feare , but a las it is farre otherwise , there is none that doth good , and sinneth not , saith Solomon . The most righteous before men are stained , and poluted in the sight of God ; and may crie with the Leper , Uncleane , uncleane , what is man that hee should be pure ? or the sonne of man , that hee should bee just with God ? The Angels of heaven are impure in his sight , how much more filthy man , that drinketh iniquitie as water , Job 15. So in Psal. 14. 2. When God lookes downe from heaven upon the sonnes of men , to see if there were any that would understand and seeke after God ; Will he find any that frames themselves according to the rule of perfection that hee requires ? surely no ; but this he findes , they are all corrupt , and abominable in their doings , there is none that doth good ; no , not one : so sinfull is man in his whole race : sinfull in his conception , he is conceived in sinne , before ever hee sees light in this world , when hee is covered with the rich hangings of natures wardrobe in his mothers womb , then man tumbles in sinne , as the word in the originall signifieth . Hee is sinfull in his birth , in his life , in his thoughts , his words and actions ; and shall he that is thus spotted , and stained , and polluted , stand before the pure Judge of heaven and earth without trembling ? surely no ; The mightie , the Kings of the earth , the Captaines , high , and low , of what condition soever ; as many as have not made their garments white in the bloud of the slaughtered Lambe Christ , they shall tremble , and flie to hide themselves ; and crie to the mountaines to cover them , before the face of this glorious Judge . Wee come now to the last thing , and that is the end of Christs comming to Judgement . The end of Christs comming you know is to give a reward . And this reward shall be both to the wicked , and to the godly : for hee shall give the reward according to every mans worke . First , I will speake of the reward of the wicked . And after conclude with the reward of the godly . The reward of the wicked shall be endlesse woe , and perpetuall miserie in hell . There was never any man that descended into that fierie lake , and returned thence to tell us , what torments are provided for the wicked in Hell : but yet as by one drop of the Sea water , you may conceive of the saltnesse of the rest ; and as a man may ghesse at the stature of a Giant , by the length of his foot ; even so wee may have some conceit of those endlesse and easelesse , and remedilesse torments prepared for the wicked in hell , by a taste of the miseries we have in this life . Great may the griefe of a mans heart be , even in this life , as great as mortalitie is able to beare . Can we read of the mourning of Ioseph , of Hannah , of Iob , of Ieremie , of Ierusalem and not bee moved ? our hearts are hard . Can we reade of the hideous torments invented by Tyrants , Caldrons of boyling oyle , roasting upon spits , tumbling downe Mountaines in barrels of nayles , rending of joynts with horses ; can we reade of these mercilesse torments , and not be moved ? our hearts are harder then a milstone . Alas , beloved , these are nothing but shadowes , but counterfeit to those torments that are prepared for the wicked in hell . For though the bowels of hell labour to emptie the bowels of judgement , yet shee hath an immeasurable portion for her children now living ; nay , for those that are unborne , a patrimonie of blacknesse , of brimstone , of the wrath of God , of wailing , and gnashing of teeth . Certainly , death shall take them away , but they shall never die ; they shall consume for ever , and yet shall not be consumed ; they shall be in fire unquenchable , and yet see no light . You may reade of the wine of giddinesse , Psal. 60. 3. of a strange kind of Worme , Isay ult . of fire and brimstone , Ezek. 38. 22. of the Wine-presse of Gods wrath , Revel . 14. 10. All these , and if worse then these can be , are prepared as so many torments for the wicked workers of iniquitie . Their cuppe is the deadliest that ever was drunke , even of Gods wrath wherewith they shall bee filled for ever ; their worme is that that continually gnawes upon the conscience : they shall bee tormented in fire and brimstone , before the Lambe and his Angels : Not such as that of Sodome and Gomorrah ; for then there were hope that they might be converted at the last into heapes of Ashes , or pooles of Pitch ; but such fire and brimstone , that as a bottomlesse Mine gives them rest neither night nor day , the smoake of it ascending for ever ; and is appointed for a time , and times , till time shall be no more . Their torment in such a measure , as neither eye hath seene , nor eare heard , nor heart of man hath conceived . But , beloved , all this is but generall ; if the time would suffer , we could shew the torments of the damned in particular , as First , the eternitie of those torments , in that they shall never end ; and I verily perswade my selfe , that this is a great increase of their torments , the very conceit and thought that they shall never end , it is a great increase and aggravation of the torment . You know there is no griefe and sorrow , or miserie in this life , but time will either deminish it , or take it quite away ; either the tormented , or the tormentor will die : but in hell there you have them tormented day and night , for ever and ever , neither the tormented , or the tormentor die , but they live to endlesse woe . O! saith a godly Father in his meditations , if a wicked sinner in hell did know that he were to continue there no more thousands of yeares , then there are sands upon the Sea-shore , or no more millions of Ages , then there are piles of grasse upon the ground , yet this would be some comfort , that at last they should have an end ; but this word never , it breakes the heart , that after they have continued there so many thousand yeares , and millions of ages , they are as farre from the end of their torment as at the first . Secondly , we might note here againe the extremitie , and strictnesse of those torments , the straitnesse of them , there is no mercy shewed ; Take him , and bind him hand and foot , and cast him into utter darknesse . And againe , the gate is shut , after the sinner is once cast into hell , there is no getting out againe , the gate is shut . The straitnesse of these torments may bee exceedingly layd downe to us , in the Parable of the rich glutton ; who in hell , roaring in everlasting flames , lift up his eyes , and saw Abraham a-farre off , and Lazarus in his bosome ; hee desired Abraham to send Lazarus , but to dippe the toppe of his finger in water , to coole his tongue : a small request : hee askes not to bee delivered from his torments ; or for a flaggon of water , but for a droppe ; yet to see the strictnesse of those torments , it was denied him . Dives had before , the world at will , what his heart could desire : but Lazarus comes to his gate full of soares and hungrie , yet hee refused to refresh him with crummes from his table ; see the just judgement of God against the mercilesse wretch . Dives refused to give a crumme ; when he asked he is denied one drop . So that as Saint Iames speakes , Iam. 2. there shall be judgement mercilesse to them that yeeld no mercie . Beloved , all you that have the wealth of the world remember this example , when the poore distressed members of Christ come to your gates , shutte not up the bowels of compassion , open your hands , and your hearts to relieve them : for as I said before , there shall bee judgement mercilesse to those that shew no mercie . But I come to the last thing that I will but only name ; that is , the reward of the godly , that everlasting , eternall felicitie in heaven . The time will not suffer mee to speake largely , and particularly of the reward of the godly , which is a great incouragement , and comfortable to the servants of God. I will only speake in generall . The Prophets when they speake of the Kingdome of Christ , they set it out by good things ; there is no need of their good things ; Nation shall not rise against Nation , they shall breake their speares into mattocks . The wolfe shall dwell with the lambe , and the Leopard with the Kidde ; They shall eate of the tree of life , and the hidden Manna there . They shall bee made pillers in the Temple of God. There they shall be cloathed with long whiterobes . Which places take us by the hand , and bring us to some conceit of those joyes . How then doth it stand every one upon now , while wee have time , to labour to have interest in those joyes ? Thrice happy is that man or woman , that comes to enjoy those joyes . It is spoken of Christ , that hee , the joyes of heaven being set before him , hee susteined the crosse . Saint Paul accounted all but dung that hee might winne Christ , and come to those joyes . And Ignatius saith , that breaking of bones , fire , and gallowes , quartering of limbes , come what will , so I may come to those joyes . I would wee had all the like zeale after those joyes . Our coldnesse in seeking those joyes come from a base esteeme of them for if wee did esteeme them , wee would labour exceedingly after them . Many things for use might be inferred hence . As first here is comfort , and incouragement to all the Saints of God , the servants of Christ , that take paines to live a godly life . However here they indure afflictions , and mockings , and reproaches , and scoffes of the world , yet Christ hath a great reward for them . Let them rejoyce , great shall their reward be . Give me a man then that hath buckled with the sinnes of the times , that hath studied the advancement of Religion ; give mee such a one as hath incouraged those that are feeble , that hath provided for the Lords Prophets , that hath reformed the abuses of the Lords day as Nehemiah ; what will inflame his zeale more then this , that Christ his Saviour sees it , and regards it , and will reward him ? And lest hee should faint before the reward come , he saith , he will come shortly . This comforted Elias in the Wildernesse , and Ieremiah in the Dungeon , and Iob on the Dunghill ; so that they were more then conquerours through Christ. Secondly , is it so that Christ will come to Judgement , and hath his reward with him ; here is terrour to all the wicked workers of iniquitie . Behold , saith Malachie , Mal. 4. 1. The day of the Lord commeth , it shall burne as an oven , and all the wicked and ungodly of the earth , shall bee as stubble and straw , and fuell for the furnace of Gods wrath . What a wofull and heavie day will this be to all the wicked and ungodly ? Me thinkes they might conceive the terrour , and they shall crie out at the last day , when hee shall come to reward them : is not this he whose lawes wee have contemned ? whose sides wee have pierced ? whom wee have nayled to the Crosse : whose Ministers wee haue reviled ? whose servants wee have reproached ? And this shall strike great terrour to the hearts of all wicked men , when Christ shall pronounce against them , Goe yee cursed . Whither ? to the divell and his place of torments : Then they shall crie to the mountaines to fall on them : Oh that some wilde beast would follow them , and teare them in peeces , but it will be too late : their part and portion is in that Lake that burnes with fire and brimstone . Lastly , this should stirre every one up to fit himselfe , to prepare for this judgement . And let us continually therefore lift up our hearts to heaven ; and as the Apostle speakes , waite for the appearing of Christ to Judgement . Then all teares shall bee wiped from our eyes : there shall bee no more sorrow , and mourning : there we shall sit with the Saints , and sing with the Angels , Halelujah , halelujah , all praise , and honour , and glorie , and might , and dominion , and majestie , bee to him that is upon the throne ; the Lambe Christ Jesus for evermore . FINIS . THE SAINTS LONGING FOR THE GREAT EPIPHANIE . PHIL. 1. 23. I desire to depart , and to bee with Christ , which is farre better . MAT. 24. 30. Then shall appeare the signe of the Sonne of man in heaven . LONDON . Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE SAINTS LONGING FOR THE GREAT EPIPHANIE . SERMON XXIIII . TITUS 2. 13. Looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Iesus Christ. THe former Verses you may remember , I chose to speake of upon another occasion . I shewed you how the grace of God , that brought salvation to all men ; appeared . Secondly , how it teacheth those men to whom it brings salvation . Every man would be glad to bee saved by grace , but they love not that grace should teach them : now grace saveth none , but whom it teacheth ; it first teacheth them , and then saveth them . Now it teacheth us as the Apostle saith , three lessons . First , quid vitandum , what wee are to shunne : ungodlinesse , and worldly lusts . Then secondly it teacheth us , quid faciendum , what wee are to doe , to live soberly , and justly , and piously in this present world . Soberly , toward ourselves ; righteously toward our neighbour ; and piously towards God , this is the second lesson . Then it teacheth us a third lesson , quid expectandum , what wee must looke for ; looking , saith the Text , for the blessed hope , the glorious appearing of the great God , and our Saviour Iesus Christ. The two first points I handled then . And I told you I would reserve the third point , till it pleased God to give me a fit occasion . It hath pleased God to give me a fit one , but a very sad occasion ; It is the Lord , let him doe what seemeth good in his eyes . I will goe over the words in particular , and observe something out of them . And then out of all together , I will raise this Doctrine , that A child of God must live so soberly , so justly , so godly in this present world , as becommeth a man that lookes for a more blessed hope , at the great day , at the appearing of the great God , and our Saviour Iesus Christ. I begin with the first . The first word is Looking , and it hath in it these foure things ; First , earnestnesse : a Saint of God must looke , and looke earnestly . The Apostle when hee sets downe the looking of the creatures ( for the creatures looke too together with us , to bee freed from the bondage of corruption , into the glorious libertie of the sonnes of God ; when he speakes of the looking of the creature ) hee useth a strange word which signifieth a putting out of the head , looking to see what it can espie a great way off , to see if there be any signe of his comming , Rom. 8. 19. And he tells us that the creature doth not only put out the head and looke , but waites , and groanes , and sighes , and travelleth as a woman in paine : and quoth the Apostle , not only the creatures doe thus , but wee that have the first fruits of the spirit . Nay , if the creature put out the head , and groane , and waite , and is in paine till that day come , how much more should we that have the first fruits of the spirit ? Earnestnesse , that is one . A second thing is Patience . If ( quoth the Apostle ) wee hope for that wee see not , then doe wee with patience waite for it . There is patientia spei ; The Thessalonians are commended for it , in 1 Thes. 1. 3. The patience of hope . And as the Apostle saith , Heb. 10. 36. Opus est vobis patientiae , you have need of patience in this looking : for considering First of all , that the time is not knowne to us , when this Lord will appeare . It is not for you to know the times and the seasons , that the Father hath kept in his owne power . And considering secondly , that that time , either longer or shorter , may seeme to be long , omnes celeritas in desiderio ; All hast that can be made , is but delay to a man that languisheth in desire : hence comes those often , usque quo ? how long Lord ? how long ? Thirdly , considering , ( as the very heathen man could call them ) those wondrous workings of God. It is many times seene , that Gods working seemes to goe against his word . And then fourthly , considering how busie the Divell is to discredit the truth of Gods promise , and to weaken our faith , I say againe with the Apostle , you have need of patience . There is the second thing . There is a third thing necessarie , that is , Joy to thinke of this same day . Saith the Apostle , there is a crowne of righteousnesse laid up for mee , and not for mee only ; but for all them that love , that appearing ; and where love is , there will bee joy ; joy is a sweet motion of Gods spirit : spirituall joy , I speake of that ; either upon the fruition of some good thing present , or the expectation of future ; there is rejoycing under the hope of the glorie of God , Rom. 5. 2. And saith the Apostle Peter , whom you have not seene , and yet love , whom though you see not , you beleeve , and beleeving you rejoy●…e , with a joy unspeakable and glorious . It is such a joy , as the world cannot give us ; and such a joy ; as the world cannot take from us . Lastly , this looking hath also with it , a care and diligence to prepare our selves against that comming . Marke the Apostle 2 Pet. 3. 14. saith the Apostle , Seeing wee looke for these things , let us use all diligence , that wee may be found of him in peace . You know how the wise Virgins , because they looked for the Bridegroome , they had trimmed their Lampes , and made all things ready to meet him . So then where this excellent looking for this blessed hope is , there will be all these ; An earnestnesse first , And then a Patience , And then a Joy. And then a diligence to meet him , to make our selves readie for him . Doest thou not looke earnestly ? And dost thou not looke with patience ? And dost thou not joy to thinke of this comming ? Then thou dost not looke as thou shouldest doe . But the next word is , Looking for what ? The blessed Hope . Hope is put for the thing hoped for ; the blessed hope , is the hoped-for blessednesse ; and this consists in two things ; A freedome from all ill , both of soule and body . And a fruition of all good , both in soule , and body , in the whole man. First , this blessed hope consists in this , in a freedome from all ill . First , that there shall bee no more blindnesse in our understandings ; no more rebellion in our wills ; no more terrour in our consciences ; no more weaknesse in our memorie ; no more sinne , no more power to sinne ; here is a non posse pecari . No more temptations of Satan ; no more allurements of the world ; no more frailties of the flesh ; no more hunger , no more thirst , no more wearinesse , no more sicknesse ; no more megrome in the head , no more palsie in the hand ; no more goute in the feet ; no more diseases , and no more death . For if we shall be freed from corruption ; how much more shall wee be freed from vexation , and infirmitie , and deformitie . Here is freedome from ill . Well , here is not all ; it is not enough to be freed from ill : but here is the second part of this blessed hope , to enjoy all good . First , this is our blessed hope , that the Image of God shall bee wondrously perfected in our soules ; and all the faculties of it . This is our hope that God shall be to our understandings fulnesse of light : ●…hat he shall be to our wills abundance of peace ; to our memories a continuation of eternitie . In a word , God shall bee All in all . This is our blessed hope , that this vile body of ours , as vile as it is ( as the Apostle calls it , a body of vilenesse ) it shall bee raised up againe , and made like the glorious body of Christ by that mightie working : that this corruptible shall put on incorruption , and this very mortall , shall put on immortalitie . I , and this is the blessed hope , that both in soule and body being blessed , we shall be gathered together to the Congregation of the first borne . Where wee are sure never to find any enemie , and wee are sure never to lose a friend . Where we shall have the societie , and company of Gods Saints , and of the blessed Angels . And in the beatificall vision and fruition , and communion of God , we shall have such joy , as neither eye hath seene , nor eare hath heard , nor tongue can expresse : such joy as cannot be conceived , and shall never be ended . Oh , blessed be that God , that is the author of this hope ; and blessed is the man that is partakers of this hope . But when will this be ▪ for quoth the Apostle , If our hope were only in this life , of all men living , wee were most miserable . Why , but when must we looke for it then ? At the appearing of the great God , and our Saviour Iesus Christ. At the glorious appearing . The word is at the Epiphanie , at the appearance of glory , at the glorious appearing . There is a twofold Epiphanie of Christ : an Epiphanie of grace , that was his appearing 〈◊〉 o●… flesh , to worke the worke of our redemption . And then there is an Epiphanie of glory here spoken of . There was no glory , in the first Epiphanie , and appearing of Christ. It was no glorie for the Creator , to become a creature , for the Lord , to become a servant ; for the Word to become an infant . Hee was our joy , and yet hee sorrowed ; hee was our strength , and yet he was weakened : hee was our confidence , and yet he feared : he was our Saviour , and yet he suffered : he was our life , and yet he died . There was no glory in that . Hee came to be minor Patre , lesse then his Father : but that is not all , yet hee might have become a glorious creature , as the Angels are glorious creatures . No , it was lesse then thus ; hee was a little lower then the Angels , in that he was made man. But in that he suffered , he was a great deale lesse then a man : hee was a little lesse then an Angell , in that he was made man , but in that hee suffered , hee was a great deale lesse then a man. For what was he ? harke what David saith in his person , I am a worme and no man , the verie off-scouring of men , the out-cast of the people : there was no glorie in his first appearing . But now his second appearing shall be in glorie , it shall be every way glorious . First , his Person glorious . And then his Throne glorious , hee shall come and sit upon the throne of his glorie . And then his attendants glorious , the Angells , thousand thousands ministring to him , ten thousand thousands standing before him , and all glorious . Againe , his administration of justice shall be glorious : for if he got himselfe glory on Pharaoh , when he drowned him in the Sea. What glory will he get when he shall throw the Divell , and wicked men into hell fire ? there is glory in his administration of justice . Then glorie in his Saints , as the Apostle 2 Thes. 1. 10. saith , that God shall be marvellous glorious in his Saints . For when Christ that is our glory shall appeare , then wee also shall appeare with him in glorie . Here is the glorious Epiphanie of Christ , a glorious appearing . But of whom ? The great God , and our Saviour Iesus Christ. Some there are that would make these two , to be two persons . The great God , say they , that is God the Father ; and our Lord Iesus Christ , that is , God the Sonne . Thus the Arrians ; thus the semi-Arrians ; and thus ( which I wonder at ) Erasmus , and thus some others . But first of all , you never find in the New Testament of the Epiphanie of God the Father : that same glorious Epiphanie is ever of the Sonne . Then the Greeke makes it plaine me thinkes : for had there been two persons , the Apostle should have said thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there should have beene two Articles ; but here is but one Article : it is apparant to them that understand the Greeke , it is but one Person ; that same person is the mightie God , the great God , and the Saviour Iesus Christ. The great God. First , Christ is God. I need not stand to prove that now , among you . And that same incommunicable Name of Iehova , by which I find him called in Scripture , and those incommunicable properties of the Divine Nature . Immortalitie . Immutabilitie , Immensitie . Omnipotencie . Omniscience , which are all ascribed to Christ. And then those names that are proper only to God , as The Creator Governour of the world . And then the worship that is due to God alone , is given to Christ in the Scriptures , ipsius est , solus est ; all these being given to him , prove him to be God. And lest you should thinke he is God now , by participation of the Divine Essence , in which sence the Angels are called El●…him . Or as Magistrates are Gods by representation : you shall find by what Epithites hee is called God. The true God , 1 Joh. The mightie God , I say 9. 6. God blessed for ever , Rom. 9. 5. and here The great God. And so he is a great God , great ; not in bodily bulke , but great in Essence ; Great in Majestie , great in Power . And this may first be a wondrous comfort to Gods children . Doth thy heart condemne thee ? harke what S. Iohn saith , God is greater then our heart . Againe , doth the Divell terrifie thee ? harke what our Lord saith , No man shall bee able to take them out of my hand . Hee is able to keepe us to the day of Salvation : a great comfort to Gods people . A great matter of terrour to wicked men , that this Judge shall be the great God : for who is able to stand before him , when he is angrie ? Doe you remember , when the band of Souldiers came to apprehend him in the Garden ; he said no more , but Ego sum ; it is I saith hee , and presently they fell downe to the ground : they were beat downe with the very breath of his mouth , as a man is sometimes with the wind of a bullet : or as the walls of Iericho , with the sound of the trumpets of Rammes-ho●…es . The very word Ego sum , it was no more ; they fell all to the ground . Now I may say with that Father , what shall hee doe when hee comes to judge , that was able to doe thus , when he was to be judged ? Quid regnat●…res patuerit , &c. what shall he doe when he comes to reigne , that was able to doe thus , when he was to die ? But alas , you will say , if hee be so great a God ; so glorious , how shall such a poore wretch as I , stand before him ? I confesse my selfe a poore , wretched , and grievous sinner , how shall I stand before him ? Oh , marke here , hee that is called the great God , hee is called , the Saviour Iesus Christ. Here is the comfort ; hee is a Saviour , hee came to worke the worke of Redemption ; Hee was made like us in all things , sinne excepted , that he might be mercifull . And it is wondrous comfortable , that in that very nature hee shall be our Judge , in which hee stood before the Judge , at the judgement seate of Pilate : God hath appointed a day , saith Saint Paul , in which hee will judge the world in righteousnesse ; by whom ? by the man Iesus Christ , Act. 17. 31. O , but what a comfort of comforts is that indeed , I pray marke our Lords words , Iohn 5. 27. God the Father , saith hee , hath given all authoritie to his Sonne to judge , Why ? Marke his reason , because hee is the Sonne of man. He doth not say , he hath given him power to judge , because hee is his Sonne , but because hee is the Sonne of man. It made sweet Saint Bernard crie out , O verum P●…trem misericordiae , &c. O true Father of mercies , that wouldest have men judged by man : he hath beene a man , and lived ; he knew no sin ; he knew temptation ; he knew what it was to be tempted ; hee knowes that we are tempted , and hee knowes that wee are but men , hee remembreth that wee are but dust . Thus I have gone over the words briefly . There is a generall Doctrine to bee touched , which I can but touch , in a word it is this ; Everie true Christian must so live , as a man that waites , and lookes for this blessed hope , at that glorious appearing of the great God , and our Saviour Iesus Christ. The holy men that lived before Christs first Epiphanie , his first comming here in the flesh , they are described thus , to be men that looked for that comming . After his comming , Anna the Prophetesse , the Scripture saith , shee spake of Christ , to all that looked for redemption in Ierusalem , Luke 2. 36. and in verse 25. it is said , that ●…ld Simeon , a devout man , and one that looked for the consolation of Israel . And the like is said of Ioseph of Aremathea , hee was a just man , one that feared God , and looked for the redemption of the people of God : he looked for the kingdome of God. There was looking then , And the Children of God now in the New Testament , they are all described by this , looking for the second comming of Christ. Gods children are still looking for this second comming . Let me give you but a place or two of Scripture . The Apostle saith Phil. 3. 20. Our conversation is in heaven , from whence wee looke for the Saviour . Saith S. Iude , verse 21. Keepe your selves in the love of God , as men that looke for the mercie of God , at that great day , to eternall life . Gird up your loynes , saith our blessed Lord , and let your lights bee burning in your hands , that you may be as men that looke for the comming of the Bridegroome . Indeed , beloved , if wee looke into the lives of men , I cannot tell , whether I shall say , they looke for his comming or no ; this blessed hope . Wilt thou prophane the sanctified day of rest ? wilt thou blaspheme the great and glorious name of God ? wilt thou want only abuse the creatures of God , in drunkennesse ? wilt thou lie , and steale , and whore , and yet tell mee thou lookest for that blessed hope ? surely thou dost not . If quoth the Apostle , we doe looke for these things ( in the place named before . ) 2 Pet. 2. 14. Then let us doe our diligence , that wee may bee found of him in peace . If thou doe not thy diligence , that when he comes , thou mayest bee found in peace , never tell me thou lookest for him . There was never time yet for us to lie , and wallow in sinne , to thinke nothing that wee doe dishonest : there was never time for these things since time was . Surely there is no time for it now . All the dayes since Christ , are called the last dayes ; all of them are the last dayes , since that day of the first Epiphanie : but there is a day that will be the last of all those last dayes . And me-thinkes it will not be long before that last day of all come : me-thinkes I see the day broke already , it is breake of day alreadie . Therefore brethren , if you doe indeed looke for the comming of Christ , for this blessed hope , at his appearing , bee diligent , that you may bee found of him without spot , in holinesse . I have done with the Text. I come now to the occasion at this time . You have brought hither , a dead body of a very good neighbour of ours , and whom I acknowledge , I ever found a kind , and a loving friend . You have brought it here to be laid up in the Grave , in hope of a blessed and joyfull resurrection . I need not speake much of his life here : an ancient inhabitant ; When it pleased God to call mee first to this place 26. yeares since , I found him then in the chiefe office of the Church ; and divers times since he hath been in it : and I have seldome knowne any more painfull , and more industrious , and more honest in those places then he was . Wee have all knowne him a man humble in his conversation , just of his word , true in his promises , mercifull in his dealing , charitable to the poore , readie to every good worke . His life was such a life ; as the Apostle would have ours to be , a life sober , and just , and pious in this present evill world . Hee lived , and lead a life pious , in regard of God ; just in regard of men , sober in regard of himselfe ; I can say no lesse of him , and I will say no more of him . I know you desire to heare of his death , and it hath much afflicted my soule , to heare what unjust aspertions have beene upon the manner of it . There was a sudden stroake indeed of Gods hand ; and it was in my house , and seeing that it so pleased God , I am glad that it was in my presence and sight , that I might give the better testimonie of it . The suddennesse of the stroake made him liable to some misconstruction , and hath given many men occasion to passe a very uncharitable , and unchristian verdict of him . I beseech you let me give you a true naked relation how it was . I never knew any men of so peaceable a disposition , but there might be sometimes some difference betweene them : there was betweene Abraham , and Lot , betweene Paul and Barnabas ; and there was betweene another honest neighbour and him : both men of a peaceable disposition . They did not desire to goe to law ; they desired the matter might bee put to Arbitrators ; they chose foure honest Gentlemen to take up the matter betweene them : they made me as an unworthy Umpire , in case they did not agree . On Thursday last they met , and each of them pleaded their cause . And let me say thus , that if this Brother of ours had beene judged , to doe any wrong in that cause ; if hee had uttered one word of falshood to helpe his cause , if he had used one word of imprecation , wishing any curse to himselfe ; then it had beene peradventure , a just thing with God , to have taken him at his word . If he had sworne one oath , if he had uttered but one uncharitable word against his neighbour ; if he had shewed but any malice or spleene against him : if hee had beene but transported with passion , as a man may easily be in his owne cause , we are but men . I say if hee had beene but transported with passion ; then peradventure some men might have thought it had beene the stroke of divine justice upon him : but let me tell you , I have the witnesse of honest Gentlemen that were the arbitrators , and will justifie First , that his cause was good , and that there was not one word spoken , but was confirmed by honest witnesses present . Then , he used no kind of imprecation in the world ; no , not as I remember , so much as a protestation ; or any asseveration , there was not one oath sworne , either by him , or by others that were present . There was not one uncharitable word spoken by him : there was not any malice , or ranckour , or hatred appeared , either on the one side , or the other betweene them ; he was no way transported with passion . He did plead his cause , but with that meeknesse of spirit , with that quietnesse , with that sweet temper , and that Christian moderation , as more could not be required in any Saint of God. Therefore brethren , let me only tell you thus much , while this was in agitation , I could not perceive that hee was moved at any thing ; hee was not stirred , he was not earnest in his cause . Till it pleased God to touch him ; and he had some sense and feeling of it : rising from his stoole , he sate rubbing of his cheeke , or his necke with his handkercheife . Hee fell upon the necke of a Gentleman that sate close to him , who perceiving that he was not well , asked him how he did ? he was scarsly able to give us an answer , I perceived that hee was stricken with the dead palsie . Brethren considering these things that I have told you before ; I beseech you judge not , that you be not judged ; condemne not , that you be not condemned . You owe a dutie to the truth , every one of you ; and by that dutie that you owe to the truth , I was about to say , I charge you as before God ; but I beseech you as before God , stoppe the mouthes of all them that shall either bee forgers , or spreaders of such notorious lies : though it pleased God it were by a sudden stroake of his hand ; and how often hath hee done it , when men have beene worse busied ? hee was but seeking to worke peace . Though it pleased God suddenly to take his speech from him , yet I beseech you know this withall , hee was pleased not to take his life presently away ; nor his understanding from him : from Thursday about foure of the clocke that hee was first stricken , hee lived till Saturday night , or Sunday morning , I know not whether : but in this time on Friday night I was with him , and I perceived by the lifting up of his hand that hee knew mee ; I put him in minde of some gracious promises that God hath made to us in Christ. I asked him whether hee beleeved those promises of God , and whether hee found any comfort in those promises , and then hee lift up his hand . I asked him , and desired him , if hee found any assurance of Gods favour in Christ , to make the same signe ; hee lift up his hand againe . I asked him if I should pray with him ; hee desired it , and at the period of every Petition , his hand went up to God. And one thing I observed more , that in one petition of mine , in that prayer for him , that it would please God to deliver him from the malice of Satan , that would be most busie when wee are weakest ; hee held up his hand higher then before , and continued holding it longer . And blessed be our good God , that wee can hold and keepe an intelligence with him , not only by speech , but with our very hands : that lifting up of the hand , and those groanes of his spirit , I make no doubt , but they prevailed at the hands of God. And so as he lived , I make no question but hee died , a holy servant of God : and I hope his soule is now in heaven , and wee are come to lay up his body in the earth , in the hope of a blessed , and joyfull Resurrection . FINIS . LIFES APPARITION , AND MANS DISSOLUTION . GEN. 47. 9. Few , and evil , have the dayes of the yeares of my life beene . PSAL. 102. 3. For my dayes are consumed like smoake . LONDON . Printed by Iohn Dawson , for Ralph Mabbe . 1639. LIFES APPARITION , AND MANS DISSOLVTION . SERMON XXV . JAMES 4. 14. For what is your life ? it is even a vapour that appeareth for a little while , and then vanisheth away . THere are two maine things to which the corrupt nature of man is subject and obnoxious , rash judgement , and vaine confidence ; Both spring out of one roote , and that is pride ; where pride possesseth the heart , it will make a man rash in the judgeing of others , and presume vainely , and confidently upon himselfe ; At all these evils the Apostle strikes here in this Chapter , both mother and daughter : both root and branch . To take heed of pride , that is the mother sinne , hee exhorteth us to thankfulnesse : where in stead of waxing proud of our selves , he would have us humble ourselves ; and he brings this argument to perswade us , because they that humble themselves ; God will exalt . The only way to be exalted , is to be humble ; hee compares the state of man , ( in respect of his future condition ) to a paire of Balances that are hung on a beame , the lower the one balance is downe , the higher the other is up ; the lower wee humble our selves in this life , the higher God will exalt us in the next . The two maine evils which are the branches of this root , the Apostle reproves in the eleventh verse . First , rash judging of others , the fault of those that are apt to speake evill of others ; speake not evill one of another , saith the Apostle . That that commonly wee call the sinne of detraction , Aquinas saith , wee are guiltie of two wayes , either reporting of another , that evill wee should not , or in not reporting of him that good wee should ; in the one wee offend when wee doe either accuse him of that ill that hee is not guiltie of at all , or aggravate against him that ill that hee is guiltie of , making it appeare greater then it is ; in the other we are guiltie , when we doe cut off all the good parts in a man , as if they were nothing at all , at least when wee extenuate that worth and goodnesse that is in him , making it appeare lesse then it is . From this the Apostle disswades us by three arguments ; First , because they that doe this , they doe wrong the Law ; hee that speakes evill of another , speakes evill of the Law ; for the Law would have us love . Secondly , they that doe this , they doe wrong God , they take Gods office out of his hands , when they take upon them to judge others ; for he is the only Judge and none else ; for he is the only Law giver , that is able to save us , and to destroy us . Thirdly and lastly , they wrong their brethren , when they censure and judge their brethren beyond their commission , they take upon them more then they have authoritie ; as if hee should say , you exceed your Commission in this , you take that upon you , that you have no warrant for : Thus against the rash judging of others . Then against vaine confidence in our selves , this the Apostle strikes at too , at a confidence out of which a man prefixeth unto himselfe , what he will doe this day and to morrow , what he will doe this yeare , and the next yeare ; what hee will buy , and sell , and gaine . Goe to now ( saith the Apostle ) you that say thus among your selves , to morrow you will goe to such a Gitie , and tarry there a yeare , and buy and sell , and get gaine ; This is a foolish confidence , and the Apostle indeavours to reprove , and suppresseit , By way of Correction . By way of Direction . His Correction is drawne , first from the ignorance of the persons that make such accompts as these ; you say you will doe thus and thus to morrow , you shew your ignorance ; you know not what shall be to morrow . Secondly , by the uncertaintie of the thing they reckon upon , then which , nothing is more uncertaine , nothing so uncertaine as that is , therefore it is not to be reckoned upon ; Consider ( saith the Apostle , ) what is your life ; you talke of doing this and that to morrow ; What is your life ? it is even a vapour that appeareth for a little while , and then vanisheth away . His directing Argument is in the next verse , where he teacheth us how we should speake of things future , and things present . Of things future , not to speake too peremptorily of them , but with condition , if wee live , and if God will. And then for things present , not to rejoyce boastingly in them , for there is nothing here to bee boasted of , or rejoyced in . The thing that I have selected for this present time and occasision to discourse upon , is only that argument of the Apostle , wherein the shortnesse and uncertaintie of our life is represented , the Apostle sets it forth to us , by way of question , and answer ; First , he puts the question , What is your life ? as if he should say , it is a thing not worthy the reckoning of ; Build upon nothing to bee done to morrow , upon so vaine a foundation , as that is : and to shew the uncertainty of our life , he comparatively describes it , and sets it forth , he saith , it is like a vapour that appeareth for a little while , and vanisheth away . According to the methode , that the Apostle hath laid downe , so shall my discourse goe on ; and first I will say something of the question he layeth downe : And then I will say something of the words of the Text. First , to let us see what a poore uncertaine thing wee trust to , when we build upon life , the Apostle throwes out this question , Your life , saith he , what is your life ? Where first the Apostles phrase he speakes in , is worthy to be observed , your life , not ours , yours that make such accompts , and reckonings as these , promise to your selves what you will doe in following your worldly businesse , and increase your worldly gaine ; What is your life ? The life of worldlings the Apostle would secretly taxe , as some Expositers collect , noting a difference and disparitie betweene Christians in their wayes , and worldlings in theirs ; worldlings are altogether for this life , and the things of this life ; they never dreame of any other to come ; Post mortem nihil , &c. as the Epicure in the Poet. Death that is an anihilation , and after death there comes nothing ; Therefore all their projects and practices draw downewards , they project for a worldly life , their buyings and sellings , and markettings , and profits ; these are the things they minde and seeke after , all the thought of their hearts are bent upon these cares , all the dayes of their lives are spent upon these things : but there is another manner of life , that Christians looke for , there is a life hid with Christ in God ; they know there is another life to come after this , therefore their hearts are set upon other manner of objects . They are not such as have their affections set upon the world , they make not accompt of themselves , as men of this world . Plato , being asked the question what countrey-man he was , he said , hee was a citizen of the world ; a Christian is not so , he is no citizen of the world , but a citizen of heaven ; therefore it is said , Wee have our conversation in heaven , Phil. 3. 10. The Greeke word properly signifieth , Citizens or Burgeses ; therefore Saint Ierome in his Epitaph upon Neapotian , renders it so ; and Beza pertinent to the sense , though not proper to the Text , Wee carry and behave our selves like Citizens , or Bourgeses , or freemen of Heaven ; they have all their affections , all their thoughts and desires bent that way , if they can obtaine that , they have as much as they desire , to crowne their wishes withall , they care for no other buying , but of the truth ; they feare not selling but of their soules they wish no gaine but heaven . And indeed this life , doth only deserve to be called a life , this life which the Saints , which Christians live ; The life that they live to God ; and this life , is that that must prepare them for a better life , the life in heaven . Of any other life but this , wee may aske the question in the words of the Apostle , What is it ? what is it ? It deserves not so much as the name , as he saith , though in name it be a life , indeed it is a death ; but pretermit the disparitie , and difference betweene lives , some are comparatively , and other simply considered . The life simply considered , is the subject of the Apostles question , What is your life ? Questions alway in the Scripture are empheticall , whether they tend to magnifie and advance , or to the vilifying and abasing of what they aime at ; this here is most emphaticall , to shew us how poore and base a thing life is , like that question in Iob , to shew how poore and base a thing man is , Iob 7. 17. Lord , what is man , that thou art mindful of him , or settest thy hart upon him ? So David , Psal. 8. 4. Lord , what is man , that thou art mindfull of him , or the son of man , that thou desirest him ? Hee shewes how poore and base a thing man is : and he him selfe gives the answer to it , Psal. 114. 6. Man is like to vanitie ; Nay , more plainly in Psal. 39. 6. Surely man is vanitie ; nay , surely , saith the Prophet , man in his best estate is altogether vanitie . What could have beene more emphatically spoken ? there is not a word there , but it hath its force ; Man is vanitie ; Every man is vanity ; Every man in his best estate is vanitie ; Every man in his best estate , is altogether vanitie ; and then there is a word of asseveration by which hee seales , and buckles up all ; surely , every man in his best estate , is altogether vanity . If the Apostle had but barely and nakedly said what hee had to say concerning the uncertaintie , and shortnesse of mans life , it had beene sufficient , if hee had said thus ; Your life is a vapour that appeares for a little while , &c. but hee fetcheth it in with a Quere , hee puts it to a question , as if hee would demurre , and have us to pawse and consider of it , hee brings it in with a what is your life ? By the Apostles leave , we may be bold to quit another question with him , what the Apostle meanes to expresse it thus ? Surely it is to inculcate that into us more throughly , and to make us pawse upon that more seriously : such questions as these make a great stop in a mans way , as Amaza's body in the 2 Sam. 12. 12. it stopped the passage of the people that they could not get forwards ; so the interposing of such questions as these make a stop in our wayes and proceedings ; they make us take new thoughts and thinke againe , they make us enter into new cogitations , whether it bee better for us in that wee are doing to persist , or to breake off . Let the consideration of it teach us wisedome , especially in perusing , and foreknowing of our worldly businesse , when wee are about it , let us ponder and pause , and suppose , and put the question , whether doe I well to doe thus ? or what is it that I thus eagerly pursue ? what is it that I seeke after ? Is it honour that I am ambitious of ? why what is our honour but a breath ? a height that many are raised to , out of favour rather then desert ? like Phaetons Chariot , or Icarus Plumes , a Pinacle of honour , upon which he that stands must expect advancement , or ruine , to some it is a cloud of smoake , that the higher it mounts , the sooner it dies . It is riches that we set our hearts upon ? let us aske the question what is riches , but thicke clay ? as Habakuk tearmes it , red and white earth as Bernard saith , or the baggage of the earth , as another expresseth it , as baggage is to the Army , so is riches to men , it cannot well be left behind , but alwayes hinders the march , and sometime loseth the battell ; in the the getting of them there is a great deale of labour , in the keeping of them a great deale of care , and in the foregoing of them , a great deale of sorrow ; a man may have them and not be happy , a man may want them , and yet be contented . Is it pleasure , we are in love with , and dote upon ? let us aske the question , what is pleasure ? as a rose fenced with thornes , as a honey combe filled with stings ; there is sweetnesse you will say , but it is very dangerous ; forward it casts smiles ; but back ward it throwes darts ; that joy is like the cracking of thornes ; when it goes out , it is as the snuffe of a candle , there is a great deale of bitternesse , sometimes in the greatest joy we have . Lastly , is it life we build upon ? aske what is your life ? the Text answers that , It is a vapour that appeares for a little while , and then vanisheth away . If we could thus ponder , and pause , with serious meditations upon those worldly businesses , that wee so eagerly pursue ; and put these questions to our selves in the pursuing of them ; Beloved , they would peradventure helpe us so farre to see into the vanitie and vexation of them , as that the edge and heate of our desires would be abated and pulled downe . I have done with the Question the Apostle propounds ; What is your life ? Now I come to the words of the answer ; It is even a vapour that appeareth , &c. Wherein the shortnesse and uncertaintie of our life is set forth ; In the description of it observe two things ; First , what . Secondly , wherein . First , what it is compared to : A vapour . Secondly , wherein it is compared to a vapour : In two things . The shortnesse of abiding . The suddennesse of departing . First , the shortnesse of abiding , a vapour , that appeareth for a while . Where first observe , that the Apostle saith it appeares only ; hee saith not it is , but it appeareth so ; it rather appeares , then is any matter of substance . And then this appearing is but short , for a little while , it tarries not . And then the suddennesse of the departure , as the abiding is but short , so the departure of it is sudden , it is gone ere wee are aware ; and when it is gone , we know not what is become of it ; there is not so much as any print or memorie of it left . To what our life is compared , that is the first point I am to speake of , it is compared to a vapour . If the Apostle had given no answer at all to the question he puts , wee might have imagined his meaning ; and from other places of Scripture have abundantly supplyed it . How many times and places of Scripture sets forth the shortnesse , and uncertaintie of our life , by sundry similitudes and comparisons ? sometimes it is compared to a dreame ; sometimes to a spanne ; sometimes to a shadow ; sometimes to a weavers shuttle ; sometimes to a swift post ; sometimes to a short race ; sometimes to a watch in the night ; sometimes to a flower in the field ; sometime to a tale that is told . All these are significant expressions , to shew the shortnesse and uncertaintie of life ; so that from other places of Scripture wee might answer the Apostles question , though he had said nothing ; but his owne answer expresseth it fitly , and fully , by a pregnant , and pertinent resembling it to a vapour . The Philosophers observe differences betweene vapours and exhalations , though both are drawne from the earth ; yet the matter of an exhalation is moist and hot ; the matter of vapours moist and cold : Exhalations rise from the superficies of the earth ; Vapours lie in the earth : exhalations continue longer , vapours shorter ; but I need not stand upon Philosophicall distinctions , your life is a vapour . Observe how the resemblance holds betweene the one and the other . First , a vapour is nothing but a breath , therefore it is called so , of a word that signifieth , blowing or a breath , or nothing but smoake , therefore Act. 2. it is called a vapour of smoake ; and such is our life , a vapour , because breath is nothing but the breath of life ; So Moses called it in Gen. 2. 7. and when a man dies , it is said his breath departs from him ; Therefore the Prophet Isaiah , he brings it as an argument , to shew what a vaine thing it is for a man to trust upon one , that hath no more hold on his life then so ; Cease from man , whose breath is in his nostrils ; what account is to bee made of him , yea , it is even as smoake , his dayes passe , and vanish away as smoake . Secondly , vapours are ingendered in the earth , and they lodge in the caverns , and hollow places of the earth ; that is their mansion house , where they have their beeing , such a vapour is our life ; for this body of ours wherein our life is , it is a body of earth ; Man hath his foundation in the dust , Iob 14. and there God hath provided a receptacle and dwelling place , for our life to bee received into , and contained ; it is said , when God gave it Adam first , hee blew it into his nostrils , there he made a lodging for it ; therefore man is said to have his breath in his nostrils , in regard of which there is no trust to be given to him , nor no account to bee made of him . Thirdly , Vapours are drawne out of the earth by the Sunne into the ayre , some to higher regions then others are ; yet when they are all at their highest , they have no fixing nor setling , but are carried , and agitated , and tossed by the winds , till at last they be dissolved into showres , and dewes , and fall backe to the earth ; so it is with our life , we come all at the first as vapours out of the earth , and there we have sunnes that draw us up , the favour of Princes peradventure , or great persons , some to higher regions then others ; some are drawne to high places of honour , but when they are there , they have no setling nor fixing , as vapours in the ayre ; they are hurried and tossed , and carried to and fro , from one wind to another , and after a long and restlesse motion , at last they fall downe to the earth againe , out of which they were taken . Fourthly , where the earth exhales many vapours , the earth is not so pure and wholsome as other places ; for by experience wee find the healthfullest places are in the hillie high Countreys , but moarish low grounds have least health , and shortest lives , because of vapours ; our life is a vapour in this respect ; Many ill ayres continually exhaled in our corrupt natures , the world is full of inordinate concupsicence , and the Divell poysons every place where hee comes ; so that while wee live here , wee live in a Moarish ground , and full of ill vapours and ayre , and therefore the higher we climbe the safer ; as God saith to Lot in another case , when he bid him get him to the Mountaines , and there hee should be safe ; so if we can get up to the Mountaine , the mount Sion , the place and habitation for God , and his blessed Angels for ever , there we shall dwell in safetie , for there are no fogges and mists of temptations ; there are no ill ayres ; there is nothing that savours of sinne or miserie , either to breed us anoyance , or threaten vexation ; So you see the first thing what it is our life is resembled unto , and how fitly the resemblance holds . The second is , wherein it is compared to a Vapour . In two things ; The shortnesse of abiding . The suddennesse of departing . The shortnesse of abiding , it appeares for a little while . Where first observe , the Apostle useth the word of appearing , it is a thing rather in appearance then in deed ; of shew rather then substance ; such is a vapour , when it first ariseth , and breakes out of the earth , it makes a great swelling to the eye , as though it would fill the ayre , and darken the Sunne , yet it hath no soliditie nor substance with it , but it is a meere empty tumour ; it seemes and appeares to be something , but really it is nothing ; And such is our life , it is rather a life in appearance , then in deed ; and therefore Saint Austin knew not whether to call it a living death , or a dying life ; for truly it is another manner of thing that deserves to be called life ; only that deserves to bee called so , by which the soule lives to God , and by which the soule lives hereafter with God ; that is the life of the soule , this is the life of the body ; that is the life of Faith , the life that I live is by faith in the Sonne of God ; Hee calls not that life by which the body is united to the soule , but that he calls life , whereby the soule is united to God ; the soule may be dead , though the body be alive , if it be a stranger to the life of God , Dead in trespasses and sinnes , it may bee dead while it lives , Eph. 5. 14. Awake thou that sleepest , and arise from the dead , and Christ shall give thee light . Hee that lives in sinne , is dead in sinne , and the soule lives when the body is dead ; therefore that cannot be the true life by which the body breathes , but that by which the soule subsists ; if the soule when it is separate from the body , may have happinesse and live with God , that deserves truly the name of life ; but if it be a stranger to it , though it live , that life is a dead life , nay the worst death ; the Scripture calls it the second death , where though we never die , yet we are ever dying : the life that we live here , it is rather a thing in appearance then a being . So all these things that belong to this life , all the joyes , and all the sorrowes of it , they are rather appearing joyes , and appearing sorrowes , then true joyes and true sorrowes . Consider first the joyes of our life , they are not sound and true , but false and vaine joyes ; if any wicked or ill thing bee the object of joy , as it is of too too many , they rejoyce in doing wickedly , that is a false joy , they rejoyee in that they should sorrow and mourne for , and not only wicked and unlawfull , but worldly outward things , such as wee may rejoyce in , honours , pleasures , riches , and friends ; yet these being well examined , there is no solide true joy , but a vaine joy in them , for they afford no rejoycing to the soule ; it is only matters of spirituall joy , the joy in the holy Ghost , that the soule rejoyceth in , and with that joy the soule is ravished , though it be bereft of other ; as againe , the soule may be overcome with spirituall sorrow , though there be abundance of outward joy presented to it , Prov. 13. 14. our joyes are but appearing joyes . Consider our sorrowes , and they are but appearing too , whether it be losse of comfort that we sorrow for , or sense of paine , being rightly examined , we shall find that they be rather shewes then true griefes , for there is nothing can bring true griefe upon the soule , but only the paine of sinne ; nor no losse can bring any true sorrow upon the soule , but the losse of Gods favour : sorrow bestowed upon other things , it is but counterfeit sorrow , in comparison of this , therefore in Heb. 12. 11. the Apostle saith , that the chastisements that wee suffer here , they seeme grievous and not joyous ; they seeme grievous , as if all that we suffered here , were rather seeming then reall ; and undoubtedly the Apostle said right , for whatsoever chastisement a man hath here , hee may possible have more matter of joy then of sorrow ; to the same purpose the Apostle 2 Cor. 9. 6. where hee describes the afflicted estate of the Saints ( as God knowes they are subject to many afflictions ) he doth it with an as it were , because he would vilifie the terrour of it . and not grant their condition so miserable as it appeares , as it were dying ; as it were wanting , as it were sorrowing ; it is but as it were , such as they were not : so in Esay 29. 8. the Prophet there tell us how it is with a hungry man , and with a thirstie man , when he dreames , he dreames he eates , and he dreames he drinkes ; But it is only the fancie of a dreame , he findes it quite otherwise , he findes his stomack as emptie as his hand , so it is with our life here , it is no better then a waking dreame ; where we seeme to do what is done , and wee seeme to be what we are : Saith the Poet , what is one , and what is another ? Man is like a shadow of a dreame ; he that seemes something now , anon he falls and comes to nothing ; and he that seemes nothing now , anon he riseth and comes to something . Thus you see that all that ever we have here , it is but only seeming , it is not reall , whether they be our joyes , or our sorrowes , they are but seeming joyes , and seeming sorrowes ; yet againe this appearing , and seeming life of ours it indures ( saith the Apostle ) but a little while . Indeed vapours last not long , for the first matter they are made of , affords not them any continuance ; and besides that , they are easily dispelled and dispersed by the Sunne ; such a vapour is our life . Out of the same Argument you may see that our life can continue but for a while , it cannot last long . First , it is but a breath , as a vapour is . Againe , as vapours are apt to be dispersed , and dispelled easily by the hot Sunne , and the cold wind , so hot and cold diseases , and infinite sort of other casualties are easily apt to dissipate it ; it is true , some vapours hang longer in the ayre then others , so this vapour of life it may keepe longer residence in some bodies then in others , but when it is longest , it is but a little while ; David determines the date of it within the tearme of 80 , yeares : the strength and vigour of it in the opinion of the Philosopher is of lesse continuance , the mind decayes at 45. yeares , and the body decayes at 35. If we compare the life of man with other creatures , then we will say it is but a while : the Raven , the Elephant , the Stagge , they out-live man double and treble . If you compare it with the life of the world , then you will confesse it is but a little while , for the world hath continued and lasted some thousands of yeares , and there is not one man of ten thousand that holds to a hundred . If we compare the continuance of this present age , to ages that are past , you will confesse it is but a-while ; in formerages men lived some two hundred , some foure hundred , some five hundred , some nine hundred yeares ; now , more die before ten , then after sixtie , so that if once our life were said to bee but the breadth of a hand , now I may say our life is but a fingers breadth . If we compare it with eternitie , I am sure you will say it lasts but a while ; for eternitie cannot be measured with any revolution of dayes , or moneths , or nights , or yeares ; therefore in comparison of that : the life of man is but a vapour , and a vapour that endures for a little while . I need not insist to prove this point , the truth of it is confirmed every day , I will only give you the use of it . First , is it so , that the life that we lead , is rather a seeming , appearing , then a reall life ; then learne not to bee deluded with shewes , and appearances , not too much to be taken with the joyes of this life , they are but appearances , and the sorrowes of this life , they are but shewes ; wee condemne fooles that are taken with shewes , and not with substances ; as the Poet saith of Ixion , when he thought hee embraced a goddesse , hee embraced a cloud ; wee embrace a cloud , when we thinke we embrace any good thing of this life ; the world deludes us , as Michal did Saul , when hee thought he had found David , hee found nothing but an Image of David , and a pillow of goates haire ; so what good things the world promiseth , they are not good things , but the image of good things ; honour is but the image of honour , they are only truly honourable that God honoureth , and such honour the world cannot bestow ; she promiseth riches , but they are but the image of riches ; they are only truly rich , that are rich in God , and the world cannot bestow that ; she promiseth pleasure , it is but the image of pleasure ; pleasure is only in the presence of God , at his right hand for evermore , and such pleasure the world cannot give ; shee promiseth life , but it is but the image of life ; that is only the true life whereby the soule lives unto God , and hereafter with God , and such a life as this the world is not able to give . Therefore let us not dote upon the world and worldly things , but learne as the Apostle exhorts , Col. 3. 2. To set our affections on things above ; Those are the only reall good things , these are but imaginarie . In the second place , this appearing life of ours , it lasts but a little while ; this may afford to us comfort , and instruction ; first comfort to those , whose life here is full of troubles and sorrowes : the shorter time they have to indure , the more patient they may be in induring of it ; nay , there is no greater blessing for those that live here wretchedly and miserably , then the abreviating and shortening their dayes ; Why is light given to them that are in misery , ( saith Iob ) and the life of them is bitter to their soule , they long for death , and desire it , and digge for it , more then for treasure ; and rejoyce and are axceeding glad when they find the grave . As the miserie of our life may be the more easie , considering the shortnesse of it , so the shortnesse of our life may be the lesse grievous , considering the miserie of it ; for if God should lengthen out many mens lives , what would it bee but a lengthening of their miserie . But our life it is but a little while , therefore let us indure it with comfort . And as it serves for comfort , so for instruction ; for if the life we live in here be but for a little while ; then learne to bestow this little time of life that we spend here , as profitably , and as faithfully as we can , both for the receiving and doing of good . Thou that livest now under a good Magistrate , under a good Minister , under a good Father , under a good Master , gaine all the good thou canst now , for peradventure they shall live ; nay , certainly they shall live but a little while ; and when their life is once quenched , thou knowest not what light thou maist have to walke by . And for our selves , since our life is but a while , let us be carefull to doe all the good we can , be stirring betimes , while wee have opportunitie , let us doe good to all . It is the madnesse of the Epicures , because they shall live but a while , they will live onely to themselves ; Let us eate and drinke , because wee shall die tomorrow ; and that is the reason , they die as beasts , because they care not to live as men . When they sing out their first canto , we will fill our selves with pleasure , the burden of the song must bee , that wee have wearied our selves with sinne . And it is the folly of the Mammonists , considering that they have not long to live , to put off the doing of all good till they die , whereas the rule of Christ is , to worke while wee have day , for shortly the night will come , when no man can worke ; They contrary put off all their worke till night ; all the day their charitie sleepes , and doth nothing ; as one said wittily , that that men give then , they give of other bodies then their owne , for they give that that they can keepe no longer , and though it be said to bee given by their Will and Deed , it is rather their Deed then their Will , for if they could have their will , it should never bee their Deed , they would rather be possessers of it themselves , then that others should be their Executors , but be exhorted to doe workes of charitie , and other good workes , while you have time , while you may make your owne eyes your overseers , and your owne hands your executors , while you have opportunitie doe good to your selves , and others , and the rather , because you know not how long opportunitie will be afforded , or tooke from you ; For what is your life , it is even a vapour that appeareth for a little while . Thus of the first circumstance , wherein the resemblance consists the shortnesse of abiding . The next is the suddennesse of departing , It appeares for a while , and then vanisheth away ; And here my discourse must be like a vapour , short , it suddenly vanisheth away , that is the nature of a vapour , ‑ for as there is no matter to give it a fixed foundation ; so when it appeareth for a little , it soone dissolveth and vanisheth awayto nothing ; and such a vapour is the life of man , it is gone suddenly , it is gone before wee be aware , and when it is gone , there is no memorie of it remaines , no print of it ; how suddenly and quickly , in a moment , in the twinckling of an eye have many been deprived , both of breath and life , as one would put out a candle , or tread out a snuffe . It is true , sicknesse is one common Bailiffe that arests men at the suite of Death , but many a one hath beene made the prisoner of Death , that was never arested at the suite of Death ; yee know Abell was murthered in the field ; Ely broke his necke from the chaire ; Absalon was snatched up in an Oke ; the disobedient Prophet was slaine by a Lyon ; the disobedient Prince was trodden to death in a crowde ; Abimelech was slaine by a peece of a milstone ; Pope Adrian was choaked with swallowing a flie ; Pelus slaine with the fall of a tile . Such is our life , as a vapour , as the sand of an houre-glasse , ever spending , and ever running out ; as Gregorie hath it in his Moralls , Looke how many dayes a man addes to his life , so many steps hee takes to his death ; So Ieremie to Heliodorus , wee are ever dying , for we every day change ; when I am writing this , all the points of my penne spends a point of my life ; nay , while we are hearing this Sermon , we are passing on . I will make a little Vse of it ; and then I have done . First , make the Vse the Apostle doth to them that build upon futuritie , and thinke they may do what they list ; you that thinke you wil do to day , and to morrow , what you list . Oh , saith the Apostle , what reason have you to build on to day , and to morrow , when yee know not what a day will bring forth ? We may not promise our selves life for to morrow , much lesse may we do as the foole in the Gospel , promise years , when we cannot assure our selves of a moment of life , if wee might assure our selves of a moment of life , in which it might be said , it were impossible to die , we might possibly be immortall , and not die at all , but as Ambrose saith , corruptible , is not so capable of incorruption , but since it hath beene subject to fall , till it doth fall , it is ever declining ; there is no building nor trusting to uncertaine futuritie , we must not rest , and trust on those things which are to come , but only upon God , and speake conditionally of them , not absolutely ; referre the successe and disposing of all things to come , to the will and good pleasure of God , remembring what our life is , so make lesse accompt of our life , and of our selves and all . Secondly , seeing our life is so vanishing , let us ever prepare for death , for sudden death , because life is vanishing ; Thou knowest not in what houre thy master will come . Therefore every houre we should so bestow our selves , that our Master may find us at worke . For this , two things are requisite ; First , ever thinke of death , death cannot be sudden to that man , that ever thinkes of it . Secondly , be carefull to lead a godly life ; the goodnesse of the life consists not in the long continuance of it , but in the well imploying of it , it may be any mans case to live well , it can be no mans to live long ; our comfort is , though our life bee momentarie , yet notwithstanding this very moment of time , is enough to gaine to us here-after eternitie , and how much better is a short time well spent , for the purchasing of eternall happinesse , then a short time ill spent , for the purchasing of eternall miserie ? your life is momentarie , yet eternity depends on it , if it be spent ill , eternall miserie , if well we are eternally happy : howsoever here we vanish as a vapour ; yet one day wee shall become as fixed starres in the right hand of Christ , wee shall shine as starres for ever . Thus I have shewed how the life of man is compared to a vapour that appeares for a little while , and then vanisheth away . Beloved ; I pray let not this Sermon passe as a vapour , let not all of it passe away in the sound you heare , but fix it as a naile in a sure place , in your understanding , in your memorie , in your affections ; and remember how short and sudden every mans end and life is , or may be ; O that my people were wise , they would understand this , they would consider their latter end . Wee have a spectacle here before us , that was a reall comment upon this Text ; She did understand the Doctrine of it , and was excellent in the practice of it ; A Gentlewoman that deserved a better Orator to commemorate the vertues that were in her , and to give her praises due ; it had beene a fitter worke for your reverend and worthy Minister , whose absence at this time I supply , he could have spoken more fully of her then I can , because he was acquainted longer with her then I was ; I account it a part of my unhappinesse , that I knew her so little a while , and peradventure you will say it is a part of her unhappinesse , that this office is done by one that knew her so little a while ; It is true indeed , I am not able to say much of her , for my knowledge of her was but a few weekes or moneths , by reason of our neighbourhood in the Countrey , but then I observed her to be one of the ornaments of her sexe , and every thing that came from her was gracefull and comely ; the sweetnesse of nature and grace , in my opinion concurred in her ; But I must deliver the most that I have to say , from the report that I have from others , yet from very good hands . Solomon saith , A good name , is as a good oyntment poured forth , like the precions Alablaster-boxe that Mary broke on the head of our Saviour , the smell of it perfumed all the house ; I may say of her , as the Apostle saith of Demetrius , She was well reported of by all , and I am perswaded she was reported well of the truth it selfe , shee had a name answerable to her vertues ; Solomon saith , A prudent wife , or a good wife , is the gift of God ; shee was a Theodosia , that was her name , The gift of God ; and a gift God bestowed to the comfort of him that had her . Shee was constant both in the performance of publike duties and private , in hearing Gods word , not only on the Lords day , but ( as occasion gave leave ) on the weeke-dayes , and she was not only constant at good exercises abroad , but ( which was the crowne of her commendations ) she was so at home also , shee was constant in reading the Word ; I am credibly informed , that shee read over the Bible seven times in the seven yeares that shee was married ; Shee constantly made use of that shee heard , I my selfe saw no lesse then two quires of paper writ out with her owne hand , collected partly out of other bookes , but principally out of Sermons , not noted at Church , when shee heard them , but when she came home , being in this like Mary that layed up the sayings of Christ in her heart ; her daily spending of her time was commendable , and exemplarie ; in the morning up to prayer with her familie , and then unto private prayer by her selfe : from prayer to reading , and then to worke ; and then to prayer , and to dinner , and then to worke ; this was her continuall course of life without interruption . Shee was a Sarah for obedience , Rebecca for wisedome , Mary for pietie , Martha for houswiferie , a true Lidea , shee heard , and God opened her heart , that shee attended to those things she heard . A true Dorcas , full of good workes ; they that knew her , knew her ( so farre as wisedome and discretion dictated to her ) full of charitie , of good workes , and almes-deedes . But her life was a vapour that appeared for a little while , and then vanished away . Shee verefied my Text too truely , in that it pleased God suddenly to call her , even in the prime and strength of her yeares , she was but a young woman , and shee died in Child-bed . You that are Child-bearing women , I wish you to set this patterne and example before your eyes , and learn by this spectacle to see how neere you walke to the brincke of your grave , when you come to be delivered of childe ; I wonder therefore by the way , that any should find fault with that solemne thanks-giving , that is appointed by the Church to be rendred to God for women , for his preserving them from the great danger of Child-birth , there is but a step betweene you and death , you should then have a care to prepare for your death ; I see a great deale of time spent to prepare all brave and fine , God may quickly turne all your chambers , and hang them with blacke , and turne your jollitie into mourning ; therefore you should rather prepare for your winding-sheete , and for your grave ; for undoubtedly she did so : and I may in some sence apply that literally of the Apostle to her ; In bearing of children shee is saved . It is true , the Apostle gives that as an argument of comfort to women , because before hee had preached obedience to them , a doctrine that they doe not well relish , yet he gives two reasons , because Adam was first made , and she first sinned , that is another reason ; yet lest shee should bee too much discouraged with that of the Apostle , and because the paine of child-bearing was threatned to women for a part of their curse ; the Apostle addes that as a comfort ; In bearing of children they shall bee saved . Notwithstanding the paine and sorrow of child-bearing was inflicted as a punishment upon them , yet under that curse there is a way of salvation opened ; if they be such women , saith the Apostle , as , continue in faith and charitie , with holinesse and sobrietie . These vertues being eminent in this deare Christian sister of ours , no doubt but in bearing of children shee is saved ; that is , she found under that curse , a way to a blessing , an everlasting blessing of salvation . How shee disposed her selfe in the time of her sicknesse , those of the family well know ; truly I have not oft , scarse ever heard of a woman of her ranke and quality , ( for shee was a woman well descended , and well bred , ) and yet I never heard of a woman more beloved , and more bewayled : her Husband complaines of his losse , never man lost a better wife ; all the servants , never any had a better Mistris ; and all the neighbours , never any had a better neighbour . Concerning her in the time of her sicknesse , they can give a better , and more particular testimonie then I ; I only did one office and service to her , when in the absence of your reverend Pastor , I was called , I visited her an houre or two before she went , when ( God knowes ) she was faint and weake , and able to breath but a few words , but they were sweet ; I told her , I hoped , and doubted not , but that as she had made a Christian profession in her life-time , so now shee would seale it up : she answered ; I have indevoured to serve God , but with a great deale of infirmitie and weaknesse , I rest not upon that , I rest upon my evidence , and there is my comfort ; I doubt not , but hee that hath given mee the evidence , will also give me the inheritance . I thinke these were the last words shee spake . Thus shee is gone to her rest , her body to rest , as a prisoner of hope , till the Resurrection , her soule rests in the armes of God ; I have no more to say to her , or of her , then that Christ said to the woman in the Gospell ; Woman , goe in peace , thy faith hath saved thee . FINIS . SAINT PAULS TRUMPET ; OR , AN ALARME FOR SLEEPIE CHRISTIANS . ISAIAH 17. 3. All yee Inhabitants of the world , and dwellers on the earth , see yee , when he setteth up an Ensigne ; and when he bloweth a Trumpet heare yee . JONAH 1. 6. What meanest thou , O sleeper ? Arise , call upon thy God , if so bee that God will thinke upon us , that wee perish not . LONDON . Printed by Iohn Dawson , for Ralph Mabbe . 1639. SAINT PAULS TRVMPET ; OR , AN ALARME FOR SLEEPIE CHRISTIANS . SERMON XXVI . ROM . 13. 11. And that knowing the time , that now it is high time to awake out of sleepe . THE holy Apostle in this Chapter , he delivers a number of precepts , and generall rules for sanctification , and enforceth them with sundry reasons . Among them all , the words that I have read , they are one principall , both Precept , and reason enforcing it ; Considering the season , it is time that yee arise from sleepe . These few words may be called , Saint Pauls Trumpet , to rouze the sluggish Christian. They were the occasion of the conversion of that famous instrument , S. Austin as hee saith in the eighth booke of his Confessions , the last Chapter . Hee reports , that when the time of his conversion came neere , he was in a marvellous great agonie , and conflict , beset with a number of temptations , whereby Satan would still have detained him in the spirituall sleepe he was in : being in this marvellous conflict , hee could not but goe from his Chamber to his Garden , and there hee prostrated himselfe on his face before the Lord , and earnestly , and ardently called upon God. And in his prayer ( as himselfe records ) he seemed that he did heare the voyce of a child speake to him , Tolle , lege : Take up the booke and reade . Hereupon running backe againe to his studie , his booke being open , the first place that he cast his eye upon was this verse ; It is now time , considering the season , that you awake out of sleepe . And ( saith he ) with the end of the sentence I found an infused life . Hee found in the reading of this sentence , as soone as he had read it , the life of grace infused into him , and his conversion was compleat . This place of Scripture hath beene famous in the Church , for the conversion of that famous instrument . I would to God ( as wee doe not despaire ) that the Lord would bestow the same blessing among some of us ; who not only heare these words read , but are now to be expounded in your eares . For the understanding of which , wee are to enquire of divers things for the meaning of the words . First , we are to enquire what is here meant by sleepe ; It is time to awake out of sleepe . Secondly , what is meant by arising , or awaking out of sleepe . Thirdly , who they be that must arise , or wake out of sleepe . Fourthly , and lastly , why the Apostle doth bestow this exhortation upon sleepy persons that cannot heare what he saith ? For the first of these , what is meant by sleepe ? Sleepe in Scripture is threefold Naturall . Morall . Spirituall . Naturall sleepe is that spoken of , Psal. 3. 5. I will lay my selfe downe to sleepe , and rise againe . This naturall sleepe is the rest , and restitution of nature . Morall sleepe , is naturall death ; this is the death , and dissolution of nature , of which the Scripture speaketh , Dan. 12. 2. They that sleepe in the dust , shall rise againe . And Act. 7. ult . When Steven had spoken these words , hee fell asleepe , that is , he died . Spirituall sleepe , it is the sleepe of sinne , and securitie : this is the death and privation of grace in the soule ; as the other is the privation of life in the body : of this our Text speaketh ; It is time to arise , or awake out of this sleepe ; the sleepe of sinne , and securitie . Now the state of sinne and securitie , is compared here to the state of sleepe , because there are many resemblances and likenesses betweene the state of a sinner , and a sleepie man : for what effect sleepe hath in the body , the same effect hath the sleepe of sinne in the soule . I will shew it you in a few instances , and so passe it . First , They that sleepe ( saith the Apostle ) sleepe in the night . The same that the Apostle aymes at here ; It is time to awake out of sleepe : because the night is past . The night is a time to sleepe in . So , those that sleepe in sinne , it is because they are in the night of sinne , there is a darknesse , the Canopie is spread over them , the Sunne of grace , and the day of salvation shines not upon them : their eyes are closed up in darknesse , as it is with a sleepie man. Againe , when a man goes to sleepe , he puts off his cloathes ; he lies naked , exposed to all dangers . And when a man is in the sleepe of sinne and securitie , he wants his garments , to bee cloathed with Christs righteousnesse and holinesse : he lies naked , exposed , and open to all Gods displeasure , and all the arrowes of Gods wrath . So in Deut. 32. when the Israelites , the people of God , had made a Calfe , Moses came and saw them naked ; that is , destitute of Gods protection , and wanting that garment , that armour of proofe , that righteousnesse that before they had upon them . Againe , a man naturally layes himselfe downe willingly to sleepe , he is willing to take his rest . So it is in the sleepe of sinne , every naturall man is willing to lay himselfe downe to sleepe in sinne , to take his ease , and rest in sinne ; for there is no man but hath free will to sinne , though no man hath free will to good . And againe , as sleep it surprizeth a man suddenly oft-times before he is aware , or before he can remember himselfe where hee is , or what he is doing : so the sleepe of sinne , it oft surprizeth a man before he is aware . As wee see in the Disciples of Christ themselves , Mat. 26. bodily sleepe surprized them , even then when they intended to watch ; and when Christ appointed them to watch : but the sleepe of their mindes and foules was much more : for that was not a time to sleepe , if they had knowne what they had beene about . Againe further , as the sleepe of the body bindes up the senses , and makes a man senslesse of that which is good or evill : he that sleepes , offer him a Kingdome , it moves him not : threaten him , draw a sword , offer to stabbe him , he stirres not , he is not sensible ; he is unmoveable : a man that is asleepe , where you left him , there you shall find him still . So it is in the sleepe of sinne , it bindes up all the spirituall senses , that a man that is in this sleepe , he wants a seeing eye , and a hearing eare , he knowes nothing , he sees nothing of God , ( but that which will make him in-excusable : ) he tastes not , he feeles not how good God is to him . Offer him the kingdome of heaven , and grace in the meanes ; it moves him not : threaten him , draw out the sword , the weapons of Gods wrath against him , he feares nothing . As he is insensible in these courses , so he is immovable , looke where he was at the first , there you shall find him still , there is no difference : but he is as a dead man , as long as he sleepes thus in sinne . To conclude this point : sixtly , the sleepe of the body deludes a man with many vaine dreames , and foolish conceits , false joyes , and false feares , and false hopes , &c. which are nothing true . So the sleepe of sinne in the soule , it hath the same effect , it feedes a man up with false joyes , and false hopes : it casts him downe with false feare , where no feare is . A man in the state of sinne , hee feares the face of man , the eye of man , the word of man , the hand of man : he feares not the eye of God , nor the word of God , nor the mighty power of God. So likewise for false joyes , a man that is a begger , he dreames that he hath gold enough , that he tumbles in it . So beggers in grace , those that have not a ragge of righteousnesse upon them , they dreame that they are rich , and increased in goods , and that they have need of nothing , when they know not that they are poore and beggerly , and naked , as the Church of Laodicea . So this spirituall sleepe , it fills a man with false conceits . A man sometime when he goes to sleepe , hee thinkes not to sleepe long , but to take a nappe , and wake by and by , yet it may be he sleepes beyond his compasse , sometime he wakes no more ? So , it is with a man in sinne , he hopes to wake , he thinkes to sleepe but a little , but sometime he sleepes long , and sometime he never wakes . So we see how aptly the spirit compares the estate of a man in sinne to sleepe . This is the first thing in the meaning of the words . Now the second thing is , what is meant by waking , or arising out of sleepe . To wake , or to rise out of sleepe , is for a man to doe in the matter of Christianitie , as a man that awakes out of sleepe . And for a man that wakes out of sleepe , there are three things he doth , and so out of the sleepe of sinne . First , there must be an opening of the eyes , and a beholding of the light . And this is the first thing in awaking out of the sleepe of sinne and securitie : a man must labour to open his eyes , to behold the light of Gods word , and that shining grace that the Lord propounds to him in the Scriptures : he must open his eyes to behold the light ; and that will discover such objects as will keepe him awake . Therefore men sleepe so much in the night , because they are in the darke , and not in the light ; they see objects in the day time that keepes them awake . So for this sleepe of sinne , if we would keepe awake , let us open our eyes to behold the light of grace ; and in the light of the Scriptures wee shall see objects that will helpe to keepe us waking : we shall see Gods displeasure , the wrath of God , we shall see those things , that eye cannot see , nor eare heare , nor hath entred into the heart of man. Wee shall see them in their beginning and degrees ; though the full degree cannot enter into the heart to conceive , and this will helpe to keepe us waking . Then in the next place when a man hath opened his eyes to see the light , then there must be a rouzing of the senses . This awakes a man , when his senses that were bound up by sleepe are loosed , that now hee is able to see , and to move , and to talke , &c. What unbindes the spirituall senses of a man in this sleepe of sinne ? only faith in the Sonne of God , that opens the eyes of them that were dead in sinne ; it restores new senses , and life , that they are able to walke in the wayes of God , and to move in the actions of godlinesse and Christianitie . Therefore the second thing that a man must doe to awake himselfe out of sleepe , is to get faith in his soule , that he may sucke vertue from Christ , and to get his senses loosed that he may see , and taste , and feele the goodnesse of God , which without Christ he cannot attaine . Thirdly , and lastly , a man must get out of his bed , to awake him out of sleepe , when his eyes are open , and his senses loosed , leape out of the bed ; that is by repentance : this is to cease to doe evill . Therefore when the Apostle exhorts to rise out of sleepe , these are the three maine things the Apostle aymes at , wherein hee expresseth it plentifully . First , to get the true knowledge of God , to see those objects that may allure , and draw our mindes . And then labour to get faith in the Sonne of God , whereby our senses may be unbound . And then to get out of the bed of sinne by repentance , to cease to doe evill , and learne to doe well : this is to awake out of the bed of sleepe . Thirdly , who they are that must arise out of sleepe ? Every man : for so the Apostle plainly expresseth it Ephes. 2. Awake thou that sleepest , whosoever thou art that sleepest , awake , and rise out of sleepe . But who are they that sleepe . Two sorts of men : all sorts of men may bee reduced to two heads ; The Naturall regenerate man. And both sleepe . The naturall man is in a fast , dead sleepe ; you shall as soone get a ribbe out of his side ; ( as God did out of Adam , when hee was asleepe ) as wake him . You shall sooner drive a nayle into his temples , as Iael did to Sisera , then awake him . Hee is in a fast dead sleepe , in the sleepe of death : as a man in a Lethargie that never wakes againe . Therefore this man had need to arise , to bee called upon , and to be rouzed out of the sleepe of death : Awake thou that sleepest , stand up from the dead , that Christ may give thee light ; Arise as a man ariseth out of the Grave , out of the bed of sleepe . This is the man that is in a dead sleepe . But not only these are in a dead sleepe , but the regenerate also are in a sleepe , and they keepe not themselves so waking , and so watchfull , as they ought to doe : therefore the Apostle applies it to himselfe , and to all the Saints ; It is time for us to awake out of sleepe . Hee puts himselfe in the number : For hee that is most wakefull had need to bee more , and to rise out of sleepe still . Cant. 5. It is the voyce of the Church ; I sleepe but my heart waketh . Even the Church her selfe that was waked already in part , in a great part : yet she confessed that shee slept . Her sleepe was not so dead , and so fast as formerly , yet she slept , and slumbred ; I sleepe , but my heart waketh . It was not a heartie , a dead sleepe as the other was . So in Mat. 25. it is said of the wise virgins , as well as of the foolish , they all slumbred and slept . The foolish slept ; that is , they were fast asleepe : the wise virgins they slumbred . And so the Disciples themselves , by the side of our Lord , even when a temptation was neere , and the tempter was upon them , they fell fast asleepe , and were not able to watch with Christ , no , not one houre , as Christ saith . Thus we see ( brethren ) that those also that are Regenerate , those that have received the greatest measure of grace , and are in the highest forme in grace ( for who was higher then Saint Paul ) they themselves have need to be called out of sleepe ; It is time for them to awake out of sleepe , though they be waking persons : even those that have received grace to beleeve , and obey , and bee watchfull in some measure , even these must be called out of sleep . Therefore in Revel . 3. 2. It is the counsell that is given to the Church of Sardis , that had received some grace , and was in some measure watchfull : saith the holy Ghost to that Church ; Be awake , and strengthen the things that are ready to die . He tels them in the words before , Thou hast a name to live , but art dead ; that is , thou art even almost dead , there is a little life of grace in thee , thou art almost dead : for so it is explained in the words following : awake , and strengthen the things that are readie to die Thus we see the difference betweene the calling of the wicked , and the godly in their sleepe . The one is called from sleepe , to stand up from the dead : the other to strengthen the things that are ready to die . And thus we see the persons who must wake . In the next place , Why doth the Apostle call upon sleepers to awake out of sleepe ? Wee see naturall men , are as dead men , in a dead sleepe , he doth but lose his labour , and spend his breath , they cannot heare and understand . And the godly likewise , it is with them as with a man in a sleepe , they are drowsie ; and doe not much intend what is spoken . To this I answer briefly ; Exhortations in Scripture are never in vaine , fall where they will. This voyce of exhortation , if it come upon regenerate men that are awake in part , it is a meanes to awake them more : it is a means to keepe them awake , as it was a meanes to awake them at the first . If it fall upon wicked men that are in a dead sleepe , it serves ( if not to awake them , yet ) to convince them , to make them inexcusable : for such a man might object , What is this to me ? I am called on to awake , I am in a dead sleepe ; can I heare if I be in a dead sleepe ? But know this , thou that art in a dead sleepe , that art not able to heare : thou art not able to heare , because thou hast cast thy selfe into a dead sleep . For this is the difference : Suppose a man in the night season be in his first sleepe , tell him a message from God , what he would have him to doe ; hee understands it not , he knowes it not : it is no sinne of his , because he is a-sleepe : because God hath ordained this sleepe to be due to nature . But it is not so in the sleepe of sinne , God doth not cast a man into the sleepe of sinne ; but man himselfe , and the divell : therefore if thou have cast thy selfe into this sleepe , that thou know not what God would have done ; it is thy sinne , and shall bee thy damnation : looke to it . The exhortations and precepts fall not in vaine , as the raine returnes not in vaine , either they awake a man more that was awake before ; or they convince him that is not awake : because he is fallen asleepe by his owne sinne , and the malice of the divell . To come therefore to the Use , and Application . The point thus opened , leads us to the consideration of that wofull sleepe that oppresseth the world . And then to consider the sleepe that oppresseth the Church of God. First , to consider the sleepe of the wicked and unregenerate , those that are in the dead sleepe of sinne . Even as the Prophet observed in his time , so now who doth not see all the world at rest and at peace ? like Lachish that secure people ; a dead people , crying , peace , peace , to themselves , and fearing nothing till they be awaked ; there is nothing but securitie . To shew this in some particular instances , what a number of persons be cast into the dead sleepe of sinne . First of all Idolaters , where of there are a numerous generation every where ; they are fast asleepe in the bed and bosome of that whore of Babylon , that hath inchanted , and bewitched them with the cuppe of her fornication . They have layd themselves downe to take a nappe upon her lappe , as Sampson did upon Dalilahs , till they lose their locks , and their life as he did : and all the meanes that GOD hath used a long time : all the light of grace , the light of knowledge ; all the ministrie that hath beene so powerfull , and so plentifull , cannot pull them out of her lap : but the Lord hath threatned , not only Iezabel that whore and strumpet , ( by which he meanes , that whore of Rome ) but all those that commit fornication with her , to cast them into a bed of sorrow ; he will cast them upon a bed of little ease ; and he will slay her children : The conclusion of this fearfull sleepe shall be death . Even as Sisera when he slept , the nayle was driven into his temples . So likewise a generation of uncleane adulterers , they are asleepe upon the foule bed of voluptuousnesse , and uncleannesse : blow a Trumpet in their eares , ring a peale of Ordnance against them , that is able to make the stones quake , and the rocks to breake asunder ; tell them that whoremongers and adulterers God will judge . Nay , let the world ring a peale of infamie , and shame upon them , follow them with infamie , and reproaches for their sin , yet all this awakes them not : they will scarse open their eyes , except it be in the twilight , as Solomon saith , a little to waite at their neighbours doore for his wife or his daughter ; till the Lord also cast them upon the bed of shame , and sorrow , and scorne , and curse , from which they shall never rise . It is a lamentable thing , that a mans conscience hearing this , should not apply this to his heart , that he should dare to shut his eyes , and dare still to cast himselfe on this bed , not thinking what will be the issue of it . And so likewise , a monstrous generation of Drunkards , monsters in nature , for no unreasonable creature so much extinguisheth the gifts of nature as they . These cast themselves upon the bed of vomiting , and filth , that no covering is large enough to hide their shame . Let a man speake to them , and advise and counsell them ; there is no hearing of him in their cups , as Abigaile observed in her husband Nabal . Nay , let God speake to them , and pinch them in their bodies , in their strength , in their estates : let the Lord make them feele the smart ; be their dangers never so neere , as Solomon describes them notably in Prov. 23. a drunken man is as hee that sleepes on the top of a Mast , in the middest of the Sea in most extreame perill , yet , saith he , they have smitten mee , but I felt it not ; they have beaten me , but I discerned it not ; therefore when hee awakes , he will follow his cups still . The like we may say of a number of Sabbath-breakers , that cast themselues upon the bed of prophanenesse , and Atheisme : sometimes for forme , and fashion , they will come to the Temple perhaps , and listen a little to the word spoken : but presently you shall see and observe them , that they cast themselves fast asleepe , as Eutichus , when at midnight Paul was preaching , hee falls from the loft , and his life was gone from him : But there is this difference , that was at midnight , these will doe it at mid-day . So little have men gained of instruction , and of the knowledge , of the feare of God ; of all that they have heard , that they can scarse keepe their eyes , and their eares open , a quarter of the exercise , to heare what God saith to them for their owne good . What shall I speake of those unjust , injurious , usurious persons , whose jawes are as knives to cut those that they deale with ? those that use injustice in their weights , in their wares , in their lights ; that use any manner of deceit for the defrauding of their brethren . And these cast themselves upon the bed of their mischiefe , and solace themselves in their present unjust gaines , in getting unjust riches . Let a man speake to these ; and tell them their estate out of the Scriptures ; alas they heare not ; deale with them , as wee deale with men in a swoone ; rubbe them , and chafe them , and if that will not serve the turne , pinch them , pricke them , and wring them , and make them smart , if it be possible to make them feele : alas , such a man dies in our hands , there is no life to be got in him . All that we can get from such a wretch for our love to him , and our testimonie of him , it is some brush or blow . This senslesse man layes about him , he knowes not upon whom . In one word , when I consider the secure course of a multitude of men amongst whom we live : it seemes as if they had found that Cave of sleepe which the Poets faine , and speake of , a place very fit for these persons . A Cave of sleepe , as they describe it , where never Sunne shines : a place farre remote from all companie : a place where the houses have no doores for feare the hindges should wake them : a place where they suffer no cocks , nor clocks , nor nothing that may hinder them from sleepe . And the Generation of men that I speake of , they seeme to descend from Severats ; a kind of people that are loose , and lazie , and sleepie , and lascivious , that will not indure any Clocks , or any Artificers that use tooles and hammers to knocke , that they should not trouble them . But why doe you speake these words ? they seeme strange to us ? But yet truly , your selves shall say they bee true in the Application . For first , doe we not see most men in generall , ( except some few whom the Lord hath taken into his owne teaching , ) that they cannot abide the place of the Sun-shine , the place where the Sunne of the light of grace shines , they remove themselves from it , they absent themselves upon any occasion , as if a man should set himselfe to run from the light of the Sunne . So likewise doe we not see that men cannot abide the societie of godly men , of religious men fearing God , that deale truly with them in exhortations , and admonitions , and loving rebukes , & c ? They will none of this . So doe we not see how readie , and willing naturall men are to chase away , ( if it were possible ) all the Lords Cocks , and all his servants , that they might not crie against their sinnes , that they might not awaken them , nor come neere them . They are set so fast asleepe , that they cannot abide any servant of God , And for the ministerie of the Law , which Ieremie calls , as a Hammer to breake the hard heart , and to knocke , and rappe the sleepie soule , it is an intollerable thing ; they cannot indure this hammer ; they cannot abide these dogges that barke against their sinnes : whereas dumbe dogges , that can neither barke , nor bite , those they can like well enough . Somewhat they would have , they are content with a formall fashion : but these men that speake against their sinnes , that discover their estate in sinne ; these they cannot induue . Now tell me if these men live not in a carnall sleepe ? and are found in the Cell , and Cave of darknesse , wherein they desire to sleepe for ever ? To come from these , in the second place let us consider , that not only these naturall men , and worldlings , are cast into a dead sleepe ; but would not a man marvell , that even Christians should sometimes bee cast asleepe ? Would not a man wonder that the Disciples of Christ that were so neere to the side of their Master , that were following their Masters exhortation in the former Precept that he taught them , that were so neere temptation ; that the yoake was even upon their necks ; would not one thinke it a wonder , that they should not watch one houre , with Christ ? Therefore Brethren , let us take notice of our securitie much more , that are infinitly behind the Disciples in grace : let us rate our selves for the heavinesse , and dulnesse of our hearts . But because we are Baptized ; and heare Sermons , &c. we can make no man beleeve that he is asleepe . Therefore let us trie , and consider , whether those that heare the Word , and are Professors of the life of grace ; those that are alreadie awakened , be not in such a fearefull slumber , as may well be called a sleepe . First of all therefore , this is one marke of a man that is asleepe , he heares not , he understands not the things that are spoken to him : so it is a marke of a sleepie heart and conscience , when a man heares not , nor understands the Word that hee doth heare : when he heares not that which is spoken . It is one judgement upon wicked men , the Booke of God is clasped to them : such a man reads , and heares , and discernes not . If the Booke be open , his heart is clasped fast , he takes no good by it . And this is not the least part of the miserie upon the Saints , that this booke is not so open to them , nor they doe not so understand it , nor discerne that which is in it as they might . We heare the Word many of us many times , and we seeme to receive it : but yet who is he that may not find in himselfe , that the sleepe and securitie of his mind and soule , makes him not much to attend and regard it ? that he is not carefull and industrious in the keeping and maintaining of that hee heares , and the framing himselfe according to it ? And so it comes to passe that it is with Gods word that we heare , as it is with Physick when it is given to a man that is dead , it workes not , or when he sleepes immediatly upon it : so when we heare the word of God , and fall into a sleepe upon it : into the sleepe and sluggishnesse of earthly cares , the Word is unprofitable , it workes not that effect that else it would . Againe , a man that sleepes , you shall know it by this , he doth not mind his ordinarie businesse ; he neither troubles his head , nor his hands with it : his businesse sleepes with himselfe : he doth nothing but sleepe while he is asleepe , he can doe nothing else . So hereby we may know our selves to be in a marvellous sleepe of sinne , when we give not our serious thoughts to God , and to the practice of pietie and godlinesse : it is an argument of sleepe and slumber in us . The mind of man should intend the principall thing for which God hath put us in the world : when we give not our thoughts to God , and mind not the things of Gods kingdome , it is a signe we are asleepe . When we move not , nor stirre not our hands and our feete in the wayes of Gods commandements as we should , it proceeds from this sleepinesse and drowsinesse . Whereas would we be wise for our selves , and awake as we should , wee should neither be idle , nor unfruitfull in the worke of the Lord. We should ever be doing something that might glorifie God , and further our owne reckoning . But this is a signe of a sleepie person , in the maine , and principall things , his heart is not upon them , his hands and feet move not in the wayes of God ; he workes not to the principall end for which hee came into the world . Thirdly , you shall know a sleepie man by this , he knowes not of the passing of the time ; but so much time as he sleepes , he wastes , it is as the time of death to him ; for what is sleepe but the shadow of death . Even so it is with many of us , that professe the teaching of Grace ; Alas , how doe we waste time insensibly ? and passe away the time : some decke away the time , some play away the time , dayes , and weekes , and moneths together , as if time were not made for some other businesse : as if we had received time for such imployments as these , for our recreations , and sports , and pleasures : and not rather that we might further our repentance , and our reckoning , and helpe the servants of God , and get oyle in our lampes , and faith in our soules , and patience against the time of trouble , and get assurance of a blessed inheritance , when we shall be turned out hence . Time is given us for these ends ; and yet we ( silly men as we are ) devise pastimes to our selves , as if our life did not passe away , whereas Iob saith , it is as a Weavers shuttle . Let us consider , brethren , time will passe , that we may improve it , and not wast our time . Fourthly and lastly , to conclude this point , a man that is addicted immoderately to sleepe , you shall know it by this , it destroyes naturall heate , and that being destroyed by immoderate sleepe , as by a sudden mightie shower , this man growes pursie , and fatte , and lazie , he growes idle , and unfit for the exercises of manhood , or of his Calling , and the like . So it is when a man is immoderatly , and excessively fast asleepe with the cares of this life , the lusts of his heart , the pleasures of this present world , or whatsoever it is that lulls him , and rocks this cradle : when he is thus asleepe , hee growes fatte and pursie , his naturall heate is gone , he falls from his first zeale , and affection , and desire , and practise . Alas brethren , we may speake to the shame and sorrow of many ( I doubt that heare me ) that have exchanged their care of godlinesse ; that have exchanged their seeking of God in the meanes , with company , with good-fellowship , with drunkennesse . And let the Lords marriners come to them , and say Up sleeper , call upon thy God , why dost thou not doe thy first workes ? Why art thou lazie ? he growes angry as Ionas was , that thought he did well to bee angrie to the death . This is the miserie of many that live under the teaching of the Gospell ; in the light of the Gospell . This is another marke , and a signe of sleepe , when we cannot abide of any thing to be wakened . To draw to a conclusion : the last use of this point , it serves to rouze , and to raise us from this sleepe , and securitie ; this slumber that is in the best of us . And know my brethren , I speake not now to those that are out of the Church , and those that are notoriously wicked , those that are scandalous , and rebellious to good counsell : but I speake to those that live in the bosome of the Church , those that professe goodnesse and godlinesse ; yea , those that are Disciples , and are neere the side of Christ : let this exhortation be to them to raise , and rouze themselves out of this sleepe . It is time , saith the Apostle , that wee rise out of sleepe . The summe of this exhortation I will propound , and then draw to a conclusion . First , consider how unprofitable a man , a Christian man is , when he is asleepe : What is a man when he is asleepe ? but that there is hope of awaking , and to come to the actions of life againe , a man that is asleepe , he lives but the life of a Plant , there is nothing but being and nourishment : a waking beast is more profitable , but that ( I say ) there is hope that afterwards hee will awake . So when we sleepe , and slumber , and tumble , and tosse our selves in dead securitie , how unprofitable are we to Gods glorie , and to our owne selves ? Saint Paul saith , that Onesimus was unprofitable before his conversion : but now , saith he , hee is profitable both to thee and mee . A man that is asleepe , is unprofitable : and certainly he that is asleepe in securitie and sinne , this man is most unprofitable to Gods glorie , and to his owne soule . Secondly , consider when a man sleepes , and slumbers in sinne , how unfit he is for any Christian dutie and exercise , for the maine parts of Godlinesse and Christianitie ? How unfit is a sleepie man for the actions of life , and of his calling ? and how unfit and unable , and indisposed is a man that slepes in sinne , to the actions of spirituall life ? There be some maine parts and branches of our generall Calling , to which this sleepe makes us unable . The first of them is the exercise of godlinesse , the maine thing in the profession of a Christian to exercise himselfe in godlinesse : how unfit is a sleepie Christian for this ? who sees a man that is asleepe that workes in his Calling that can doe any good in it ? So how can a Christian exercise himselfe in the actions of his generall Calling , when he sleepes ? in his praying , in his hearing , in his reading ? if these duties be done coldly , what are they worth ? Actions that are done in a mans sleepe , they come to nothing : so a man that sleepes in sinne , let him doe never so many good actions , they are of no value . A second maine branch of our Christian Calling , is the spirituall combate , to fight against our corruptions . Now alas how unfit is a sleepie man , either to expect , or to repell an enemie ? when he is asleepe hee lies open to all disadvantage . Sisera himselfe , a strong and noble Captaine , was so weake , that a silly woman Iael slew him when he was asleepe : therefore we know this part of our Christian calling cannot hold as long as wee sleepe in sinne . Thirdly , another part , and maine branch of Christianitie is to expect our Masters returne , to waite for the comming of our Lord , that we may enjoy that sweet blessednesse that he hath promised , and made us expect and waite for : now how unfit is a sleepie man to waite for his Masters comming ? to set things in order ? Thus we see in these particular maine duties of Christianitie they cannot be performed by men that are asleep , therfore we had need to wake our selves : if we will either honour God , or profit our selves , if will be fit to doe service to God , or to his Church , wee must keepe our selves awake , especially in the maine duties of Christianitie . Thirdly , consider while we sleepe , and are secure , the enemie never sleepes , he is then most watchfull against us . We may sleep , and thinke we doe well enough to take our ease , but Satan sleepes not ; we have a watchfull enemie to deale with . And then he hath some advantage by our sleeping ; in Mat. 13. in that Parable , The enemie sowes tares , while men slept : hee comes into the field of the heart , where the word of God , the good seed is sowne , and what doth he doe there ? he sowes a croppe of thornes , and they make the heart of a Christian , like the field of Solomons sluggard , Prov. 24. I passed by the field of the sluggard , and it was all thornes , &c. Thus is the heart that is neglected of a man that is sleepie , and secure in sinne . When doe robbers and theeves assault the house ? In the dead time of the night , when they may take men at advantage , in their first sleepe , then they come and breake into the house . Shall theeves and burglaries watch at midnight to breake the house , and cut mens throates , and wilt not thou watch to save thy selfe ? Further consider , as the enemie never sleepes , so Gods mercy never sleepes , Gods mercie is ever watching over us , to doe us good ; and it watcheth to keepe us watchfull : for what should all the mercies of God doe to us , but keepe us watchfull ? Our God that we serve is not as Baal , the God of Idolaters , perhaps hee is asleepe , and must be awaked , or hee is chasing his adversaries ; No , no , the strength that keepes Israel , slumbers not , nor sleepes . Therefore let not Israel slumber nor sleepe : because God watcheth over his children , let them watch with him , and keepe themselves neere to him . Fiftly , if this will not move thee , then consider as Gods mercie sleepes not ; so Gods judgements sleepe not . That man that sleepes in sinne , let him know that Gods judgements sleepe not . As Balaam when he was out of the way , the Angell watcheth him , and catcheth him in this corner , and in that corner ; he could goe into no corner , but the Angell with his drawne sword was ready to meet him , and to slay him . And the Apostle saith of those that were led away by false teachers ; Their damnation sleepeth not . Gods judgements are alway waking : thou maist sleepe on both sides in sinne , but Gods justice sleepeth not . And thou that art the Lords , if thou sleepe , know that correction , and chastisement sleepeth not , and they will awake thee , thou wert better to awake by slighter meanes . To conclude all , consider that all of us , there is no man upon the earth , but we are all going to meet the mortall sl●…epe of death ; and if we shall when that meets us , have our owne consciences tell us , that we have also a spirituall sleepe within us ; that we carrie a spirituall sleepe to meet that mortall sleepe , what a miserable , and mournfull state will that be ? when the heart of a man or woman that is comming to die , shall say , and speake aloude , and witnesse against his Master , O , thou hast beene a sluggish and sleepie Christian : thou hast had good meanes , but thou hast not kept thy watch , thou wouldest sleepe doe what the exhortations of the Word could , thou wouldest be a drowsie Christian . Hence it comes to passe that so many , when on their death-bed they come to grapple with that mortall sleepe , and then conscience proclaimes against them , then they crie , Oh that I had but one day , but one houre more , that I might waken , and strengthen the things that are readie to die , and that it might be better with me then it is . But alas now their short day is past , and one perpetuall night to come , and now it is too late , as it proves many times . Therefore let not time goe , but know that that mournfull day must come upon us , we must meet that mortall sleepe : Let us labour to shake off spirituall sleepe , drowsinesse of spirit , and make our peace in the meane time , that conscience may witnesse with us , and for us at the day of death , and judgement . Let us labour to be watchfull , and desire to be readie for the Lord , and to have our accounts readie for him . This shall suffice for the words . Now for our occasion : because this is my first occasion of this kind , I must enter with a preface , and that is this : that as I have ever beene in the course of my ministerie , so I shall bee very sparing in the praise of the dead , because I know that these exercises are appointed for the instructing of the living , and the consolation of those that survive , and not for the praise , and commemoration of the dead . Besides , I know , and see by daily experience every where , how few there be that in their life time deserve the praise of Religion in their death . For my part I never did , nor never will gild a rotten post , or a mudde wall , or give false witnesse in praising ; to give the praise of Religion to those that deserve it not . I desire those of my congregation would make their owne Funerall Sermons while they be living , by their vertuous life , and conversation . As the Apostle saith , Hee hath not praise , that is praised of men : but hee that is praised of God. FINIS . THE RIGHTEOUS MANS RESTING PLACE . OR , A FENCE AGAINST VNNECESSARIE FEARES . PROV . 18. 10. The name of the Lord is a strong Tower : the Righteous runneth into it , and is safe . PSAL. 27. 1. The Lord is my light , and my salvation , whom shall I feare ? the Lord is the strength of my life , of whom shall I be afraid ? LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE RIGHTEOUS MANS RESTING PLACE . OR , A FENCE AGAINST VNNECESSARIE FEARES . SERMON XXVII . GEN. 15. 1. After these things , the word of the Lord came to Abraham , saying : Feare not Abraham , I am thy shield , and thy exceeding great reward . THE tender mercie of God is seene in nothing more , then in afflicting his owne people , for hee proportions his chastisements , not to our deserts , but to our strength : and you shall ordinarily observe , where Almightie GOD layes a heavie affliction , hee gives an extraordinarie assistance ; when he leades any of his people through a hote fire , hee is with them in extraordinarie manner . This holy Saint , ( Abraham ) as hee was the Father of the faithfull , so he was a Patterne to all the faithfull in both these , both in his tryalls , and in Gods assistance . There was never any man called to more tryalls then he : to leave his Countrey , and his Kindred , and his Fathers house ; and after to sacrifice his owne sonne . And there was never any man more assisted from God ; as we see in those many apparitions that God vouchsafed him : Comforting him , sometimes in dreames and visions . Sometimes hee appeared to him in an admirable , and most friendly manner talking with him , as a man doth with his friend . One of them are in this Chapter ; The Lord appeared to Abraham , and comforted him in the middest of his tryals , and troubles . Where you may see an admirable incouragement that God gives to his servant Abraham ; You may note , First , the incouragement it selfe ; that is , not to feare . Secondly , note the time , when God gave him this incouragement : when he had encountred with those Kings immediatly before , as we see in Chapter 14. And when hee was to encounter with many evils and troubles after , then the Lord appeared to him . Thirdly , note the manner , how God is pleased to reveale this comfort ; that is , by way of vision : God appeared by vision . Fourthly , note the ground of this comfort , and incouragement that God gives him , and that is taken from a twofold Argument . First , what God was to him , in regard of any evills , that hee did feele , or feare , he was his shield to beare them off . Secondly , in regard of all the good things that Abraham could lose in the world , an exceeding great reward : hee would bee to him all in all . So you see this portion of Scripture affords plentifull matter for instruction , and consolation . All that I will speake of at this time , I will wind up in this proposition ; that is , that They that are in covenant with God , and labour to keepe his covenant ( as faithfull Abraham was , and did ) they may be a people without all carnall , and inordinate feare . For Abraham felt much , and had just cause to expect more , but in the middest of all , God appeared to him , and bid him he should not feare . And what was spoken to Abraham , is spoken to us : for he was the Father of the faithfull , and they that are of the faith with Abraham , are blessed with him . So then the blessing of Abraham , and all the incouragements that were given to him , they belong not to him only , but to all that are the spirituall seed of Abraham , to all the faithfull : so that the Proposition is not limitted to him , but extends to all . A Doctrine , if ever needfull , it is now . Wee know how it is with all men that are out of Covenant with God. Adam as soone as he had sinned , he runnes from God , he was afraid , and hid himselfe from the face of God : so every unregenerate man is ( except his conscience be ignorant , in a dead sleepe , and cauterized : ) for he seeth God on the one side a revenging Judge : and hee knowes himselfe on the other side to be guiltie , and therefore hee cannot but with amazement and feare continually tremble before God : and he desires if it were possible , that there were no God at all , that he might never be called to account for his doings . But now the child of God , a faithfull Abraham that is in covenant with God , he may in the middest of all evills lift up his head with joy and comfort , even when wicked men are at their wits end , and know not whether to turne themselves . It is ( I say ) a point needfull to urge in these times , wherein we heare abroad of warres , and rumours of warres , and so many distractions : and what they feele , we have cause to feare : but now it is seasonable at this time , when we see the King of feares act his part before our eyes : hee that the Philosophers call , the most terrible of all terribles ; that is , Death , that tends to the extirpation , and abolition of nature , in regard of our being here . I say there cannot be a better argument treated of , then somewhat that may fence us against the feare of this evill . Now for the opening of this point . First , consider what feare is ; And then what feare a Christian should be freed from . And then how it comes to passe that a Christian is exempted from all slavish , and inordinate feare . And then come to make some Use of it to the present occasion . First , that we may know the point the better , let us consider , what feare is in generall ; And feare ( beloved ) is such an affection or passion of the soule that is stirred up with a through apprehension of some future evill , that is very difficult to be resisted by the partie , or patient . It is an affection , or passion of the soule : for it makes a reall transmutation in the man. It is such an affection as is stirred up with the apprehension of evill : for evill is properly the object of feare : we doe not primarily feare any thing that is good , except the losse of it , and it is ill to lose any good thing . Againe , it is evill future : for if the evill be present , we grieve , and not feare . And it is such an evill as is difficult , and hard to resist , and overcome with patience : for if it be a small evill that is easily conquered , you contemne it , you feare it not . You see then what feare is in generall . Is all feare prohibited ? Not the feare of God , &c. Feare is oft commanded in Scripture , know then there are divers kindes of feare . First , naturall feare , and that is called naturall either in regard of the materiall or efficient cause . When the partie that doth feare , is phlegmatick , or melancholie , and so is naturally inclined to feare , this may be called a naturall feare . Or , in regard of the object , when there is somewhat in that which is destructive to nature : and therefore the feare of death , it is naturall to man , and so whatsoever may prejudice nature . Now this naturall feare is an affection that Almightie God concreated with the soule , it is naturally good , it is morally neither good nor evill , but according as it is determined by circumstances . Againe , there is a carnall evill feare , namely , when a man feares the evill of punishment , more then the evill of sin ; a corporall evill more then a spirituall : a temporall more then an eternall . Hee is afraid of losing something hee enjoyes , or of not getting something he desires , &c. In either regards there may be a carnall feare , as I shall explaine it to you more anone : and this so farre as it is carnall is ever to be condemned . Thirdly , there is a servile feare : and this is such a feare as lookes at the punishment only , and not at the sinne : when a man is afraid of the judgements of GOD , and never feares sinne , that is the cause of it . And so withall , when this feare is only servile , and is retained in the heart , that man desires still to sinne ; there is a love of sinne , a wishing that God would give him leave to sinne , and let loose the reynes to him : that if it were possible there were no God , no Devill , no Heaven , nor Hell , that he might sinne freely . And if he abstaine from sinne at any time , the cause is , that there is this punishment that is the consequent of sinne , and not out of love to God , or obedience to his commandements . Now this servile feare , though in it selfe it bee not savingly pleasing to God , yet it is a thing that is good , as S. Austin observes : for that man that feares servily , hee doth that which is good , though he doth it not well : because that is a thing that depends upon the disposition , and will of him that doth the thing , though the thing be good as farre as it goes . It is good for the restraining of evill men from outrages in the world , and it is a preparative in the way to conversion , as it is Act. 2. Lastly , there is a filiall son-like feare , that ariseth out of the consideration of the greatnesse , and especially of the goodnesse of God , whereby a man so hates punishment , as hee hates sinne also the cause of it . Now there are divers degrees of filiall feare . One degree we call innitiall feare in this world . And a degree of perfection in the world to come . In this world the feare we have , hath one eye upon the punishment , and another eye upon the commandement , or love of God. And here many make a doubt , whether they are to doe that which is good , having an eye to the recompence of reward , or to abstaine from evill out of the feare of punishment . For answer briefly . Any thing almightie God hath made a motive to us , to incourage us to doe well , or to deterre us from evill ; we may make a motive to our selves , and as long as we doe so , we doe well . It was so with Adam in Paradice , this was propovnded as a motive ; In the day thou eatest thereof thou shalt die . Then to abstaine from the forbidden fruit , partly out of feare of punishment , if Adam did so , he did well . So , every one of us , in regard of any evill , we may have an eye to the punishment , that will bee the consequent of the thing : For Christ urgeth this to his owne Disciples , Feare not him that can kill the body , &c. And to doe things meerely without any respect to punishment at all ; I know no reason why any man should aspire to that perfection . For God while we are here , hath given us these motives , to stirre us up to avoid evill ; and it is well if wee can heartily and truly , out of love to God doe it , by all the motives that God hath propounded . To have a feare meerely for punishment , and still to retaine the love of sinne , and no respect or love to the commandement of God , this is not acceptable to God in a saving manner : but to have an eye to God , and to abstaine from sinne , partly out of love to God , and partly out of feare of punishment , this is acceptable to God. For a man must love himselfe in subordination to the love of God ; and therefore he may looke to the avoiding of evill , and to the getting of good eternall to soule and body . Now these feares , we may consider of them thus . The naturall feare may be accompanied with the Spirit , but it comes not from the Spirit , that must be ordered by the word of God. Secondly , carnall feare comes not from the spirit , nor is accompanied with it : this is ever to be mortified , this wee must take heed of ; and this feare Abraham is exhorted against here . Thirdly , the feare that is servile , it comes from the spirit , but it is not accompanied with the spirit . As the dawning of the day the Sunne is the cause of it , yet the Sunne is not present when the day dawnes , but some glimpse goes before him : this wee must cherish , so as we bring it to filiall feare , and then wee deale aright in that . Lastly , for filiall feare , we must cherish that at all times , wee must labour to get still a more reverent respect of the Majestie of God. So I have breiefly shewed you what feare is , And what feare wee must labour to be freed from ; all slavish and carnall feare , in regard of the world , or any thing in the world ; any ill that may befall us , or any good that may be taken from us . Now you see that a Christian is such a man as may live without all feare , that is carnall ; Feare not them that can kill the body . And in Isaiah 8. 12. Feare not their feare . What is the ground of this ? I will tell you briefly : Christ came into the world to deliver us from all our enemies , that wee might serve him without feare , in holinesse , and righteousnesse , Luke 1. 47. So then the ground is this , that man that hath no enemies ; that man that cannot possibly be molested with any evill , what need hee feare ? For there is no evill in the world that can surprize a man that is in covenant with God , that labours to keepe his covenant , but by the power of the Spirit he may conquer it . For only evill , and evill future is the object of feare . Now , if there be no evill that can befall a child of God , but such as may be conquered , hee should contemne it , and not feare it . Now all the enemies of a Christian are either reconciled , or conquered and foyled , and what then need he feare them ? For God that is an enemie to every man naturally , he is reconciled ; Christ hath made our peace with God , hee hath made our attonement , we need not feare him slavishly : though wee may , and must feare him with a filiall feare , we must not bee afraid of him with horrour , as to runne from him ; but wee must so love him , as to reveren●…e before his foot-stoole . Againe , in regard of the evills of the world , they are enemies too : but how ? Christ hath beene pleased to sweeten these to us : all things in the world ( saith the Apostle , speaking of afflictions , Rom. 8. ) they worke for good to them that feare God. Shall a man be afraid of his owne good ? Nay , there is nothing in the world that more workes our good , then afflictions , and losses , and crosses : we might spare any thing better then them : shall we be afraid of that that workes our good ? Death it is reconciled , and made our friend : It was the greatest enemie ; Christ hath pulled out the sting , and changed the nature of it ; he hath made it the birth-day of eternitie , a sweet passage to a better life . Death brings not evill to a man that is in covenant with God , but rather terminates all evill , that he is molested with in the world . So then some enemies are reconciled and made our friends , and these wee have no reason to feare . Againe , there are some that are irreconcileable , and they are conquered and overcome . The Divell will never be friends with us , therefore ▪ Christ hath spoyled principalities and powers ; and trampled Satan under-feet : and now if he walke about , yet hee is in his chayne , he can bite , but he can hurt none but those that willingly betray themselves into his hands . For sinne , it is of a condemning nature ; but those that are in covenant with God , and walke with him , it is removed as farre from them as the East is from the West , it is throwne into the bottomelesse sea of Gods mercy , so that it shall never anger God or hurt us any more then if we had not committed it ; Who shall lay any thing to the charge of Gods Elect ? Nay more , God hath bestowed his Spirit , whereby hee hath freede our hearts , and whereby if a man labour to stirre up the grace of God in him , and to walke comfortably as he might in the presence of God , he might through the power of God free his heart from these horrours and feares ; for saith the Apostle , yee have not received the Spirit of bondage to feare againe : but yee have received the Spirit of adoption , whereby wee cry Abba Father . The Spirit of bondage casts downe the soule with horrour and feare , but wee have the Spirit of God to assure us that wee have God for our Father reconciled in Christ , and so by consequent that our sinnes are pardoned , that death is overcome , that Principalities and powers are spoyled , and all things in the world , ( though contrary in themselves yet ) they shall worke for our good . So you see the ground of it , a Christian hath no enemies , some enemies are reconciled and others are trampled under foote that they cannot hurt him . And wee receive this freedome by the Spirit of God , that if wee would stirre it up , and labour to walke as becommeth Christians we may make our lives very comfortable . Briefly for Application . First , let us all take notice of the command that God gives to Abraham , of this incouragement , and make use of it to our selves ; and know that the power of grace , and Religion must reflect upon a mans selfe . He ( beloved ) shall be accounted the best Christian before God , and in the sight of judicious men , whose Religion is practicall , and reflects upon himselfe . Now there are many busie ones in the world , that meddle with the conversations of others , and are still talking , and complayning of things without themselves ; but surely , he is a happie man that reformes himselfe , and that sets in tune his owne affections and passions : as this in particular , to labour to be without slavish and inordinate feare . Alas wee may complaine of many that finde fault with many things , but if they looke within , there is a combustion of a great many unruly affections , and passions , and these are the things we never complaine of : wee finde not fault with our selves as wee should , wee should take notice of the Law of God that it is spirituall , to set in order our hearts and mindes and soules , as well as our tongues and hands . The law of man reacheth but to the outward man , if a man keepe himselfe in order in regard of these , thought is free , and the Law doth not take hold of a man for his affections , but the Law God doth , therefore you know that lusting after a woman , in Gods account is reputed adultery , the hating of a mans brother in his heart is accounted manslaughter ; he is accounted a murtherer that hates his brother : so he that is angry unadvisedly , you know what he is in danger of : and that man is accounted guiltie before God , that cannot order his affections in regard of those unruly passions that are within him . This I observe by the way . God in Scripture takes especial notice of it ; & I am perswaded it is an infallible distinguishing character between an hypocrite & a sincere child of God : an hypocrite labours to wash the outside , hee hath a demure countenance , cleane hands , smooth language ; &c. these things are good , but he goes no further , he makes no conscience of secret contemplative wickednesse , of the lusts of his heart , and the thoughts of his minde : these things he never enters into himselfe to mortifie . But that man that is conscionable , so walkes with God ; as that a wrie affection , an inward lust after somewhat that is evill , troubles him , and humbles him before God : the vanitie of his thoughts in secret cause him to mourne before God : this is a signe of a man that walkes before God , and accounts God a Spirit that searcheth the hearts and tryeth the reynes : and therefore if ever wee will approve our selves to God , let our Religion bee practicall , and reflect upon our selves , and among other things upon our inward man to set that in order . Secondly , by way of instruction , we see what happy men and women we might be if we were not our owne foes . If wee could attaine this pitch to live without feare that nothing should trouble us , were it not a happy condition ? surely it is a thing feazeable , some Saints have attained it in a great measure ; you know David when Ziglag was taken , his wives gone , all the spoyle taken , and the people were ready to stone him , what did poore David ? hee can incourage himselfe in the Lord his God notwithstanding this . So it may be with a poore Christian , his friends may forsake him ; perhaps the world is gone , riches take to themselves wings , it may bee his body is crazie , and all things are out of order , yet this man can incourage himselfe in the Lord his God , he can say to himselfe feare not . Saith Daved , though I walke in the valley of the shadow of death , a dolefull condition , yet I will feare none ill , Psal. 23. And in another place , though ten thousand should compasse mee in on every side I would lay mee downe and rest . Though the Apostles were watched by souldiers , layd in the stocks , and for ought they knew the next day should be brought to execution , yet they sing as merrily and sleepe as heartily as if they had beene on a Throne , and had beene Kings in a Pallace . Thus a good conscience will make a Christian happy , if he be not his owne foe : but our hearts are intangled with the world and wordly things , that for the most part wee see not this priviledge . But I leave that . Next it may serve to reprehend and chide the most of us , yea , all , in that we are distracted with feares unnecessary , such as spend our spirits , and consume our precious time , such things as make our lives uncomfortable , and dishonour God , and our Religion and profession , and all to no purpose . Some things we feare a great while before wee neede , perhaps that we neede not feare at all . One saith Lord , what would become of me if I should loose my wife ? if I should loose my children ? or loose my estate ? What would become of me if the times should be hard , if there should be a deare yeare ? I can scarse bring both ends together now . Another saith , what shall I doe when I am old , and cannot take paines for my living ? thus men feare a thousand inconveniences . What neede wee meete evills halfe way ? what neede wee create to our selves such troubles ? sufficient for the day are the troubles of it . But in regard of carnall feare , all things make us afraid more then we neede , and the feare of ill oft times perplexeth a man more then the ill it selfe that lights upon him . And men of a melancholly disposition they frame to themselves such strange Chimera's , Imaginations of things ▪ that perhaps shall never come to passe , and so trouble themselves with a great deale of feare . Thou art afraid of such and such losses , perhaps thou maiest die first , and such things perhaps shall never befall thee : labour to prepare thy heart before hand , and then feare them not . I will shew you the inconveniences of this , briefly . First of all , these feares of losses and crosses and the like , they often bring a great deale of ill to men ; nay it brings a great deale of ill as the naturall event and consequent of it , partly by the judgement of God , Esay 66. 4. I will bring their feares upon them . And that that wicked men feare shall come upon them . This is the way to bring ill upon them , when men will needs bee miserable is it not just with God they should ? The Romans will come and take away our Empire , and so it was . Saul was afraid that David should succeede him , and so hee did . When men will not learne to live by faith , it is just with God to bring that that they feare upon them , because they dishonour him by unbeliefe . In the second place it not onely brings ill but it makes the heart unfit for ill when it comes . In the feare of man there is a snare : but in the confidence of the Lord , there is a sure reward . In the feare of man there is a snare : what doth feare doe ? it insnares a man , it binds a man hand and foote , and layes him flat before his enemie when he comes , and then his enemy tramples upon him . It so weakens the Spirits and disheartneth a man before it comes , that when it comes he is no way able to beare it . For the feare takes away all the joy and content that a man may take in the present good that hee enjoyes at the hand of God , that he cannot enjoy that , because hee feares I know not what ill that may come ; and then when that ill comes he is not able to beare it , his spirit is so weake . I might shew much hurt that this feare doth both to the soule , and to the body of man. To the body of man , how doth it weaken and contract the Spirits ? and bring diseases ? and some times death it selfe ? Feare doth much hurt to the soule . Naturally . Spiritually . Naturally , it weakens a man in regard of the operations of his soule , that the body is not a fit instrument for the soule to worke by . It makes a man doe diverse things rashly and inconsiderately and divers things out of incogitancie , that hee knowes not what he doth ; he is unfit for holy duties , unstable in all his wayes . As he is thus in regard of his place and calling , so in regard of the duties of Gods service , he cannot doe these with a quiet heart , with a peaceable spirit while he is possest with these feares . You shall see almost all the sinnes in the world come from this feare . What was the reason that Abraham and Sarah did equivocate ? was it not feare ( in that particular ) of men more then God ? and so they put God upon a miracle to preserve Saraahs chastitie in the case of Abimeleck . What was the reason that Aaron yeelded to make an Idoll for the people of Israel , and so joyned in Idolatry with them ? he was afraid of the people that they might doe him some hurt , he durst not trust God with his preservation . So Peter denyed his Master out of feare ; What is the reason that a Minister doth not sometimes reproove sinne ? that a Magistrate doth not sometimes reforme that that is amisse ? It is slavish feare they will not trust God to maintaine them in his owne cause . What is the reason that many servants lye , &c. it is out of a slavish feare of their masters . And so in regard of the things of the world , men are inordinately afraid that they shall loose somewhat they possesse , and therefore they take indirect courses . Still this slavish feare , and horrour and distrust of God it is almost the cause of all sin , as wee may observe in the world . This being so prejudicall ; in the last place , let us fence our hearts against this feare . By this meanes we shall honour Religion , and make our lives comfortable , incourage other Saints of God , and draw people to like Religion , when it yeelds such sweet contentment to the soules of men . For doe but once againe muster together all our enemies , and see if we have cause of feare . For our spirituall enemies : Will any man feare a wounded foe ? for the Lord God hath wounded Satan , and trampled him under our feet , and brought us as Ioshua did his Captaines , to set our feet upon the necke of principalities , and powers , that through the mightie power of God , wee are more then conquerours , and shall we feare such an enemie as this ? Shall we feare those sinnes that we are humbled for , and which God hath made as if they had never beene ? For the evills of the world : Why should we feare them ? those corrections that are immediatly from God , there is no cause of feare in them . As thus : If God take away thy Wife , or thy Child , or thy friend , or a part of thy substance , what cause of feare is there : Feare not ( saith God ) I will chastise thee in measure , and will not make a full end of thee ( Jer. 46. 28. ) yet thou shalt not bee altogether uncorrected . And then remember , God proportions the correction to our strength , as a Father , not as a Judge : hee aymes at our amendment , not at our ruine ; If hee take away a friend , that wee doted too much on : if we set our mindes too much on the world , and worldly things , God will deprive us of them , and so by this bee all in all to us , and draw us neerer to himselfe : have wee cause of feare ? to feare that that comes from God ? No ; will some say , if we fall into the hands of God there is mercie , but the mercies of men are cruell . What if unreasonable men deale with us , have wee not reason to feare ill from them ? they are outragious and cruell , they bend their malice against us ; and if the enemie should come and make an iroad into our countrie , and bring devastation , what should we doe then ? I answer , first in all things that fall from men , there is a provident hand of God : therefore saith our Saviour to his Apostles when he would incourage them , saith hee , there is a providence even concerning sparrowes , there is none of them light on the ground without the providence of God. So , when he would encourage his Disciples against their adversaries , your very haires are numbred . As if he had said , Almightie God knowes how many haires every man hath upon his head ; he numbers all our joynts , hee tells our steps : there is nothing befalls us , but what the provident hand of God is in . And wicked men , the Divell and all his instruments , God hath them in a chaine , they cannot goe one step further then he gives them leave . Againe , consider what God said to Abraham here ; I am thy shield . In regard of all the evills that men attempt against us , whether in regard of scoffing , or persecution , and open hostilitie , or whatsoever , God is our sheild . And the Psalmist calls him elsewhere , our strong tower . You know how it is , if men encounter a strong Tower , the enemie must first batter the Tower about their eares before they can hurt the men . If a man fight with an enemie , he must pierce his shield before he can hurt the man. Wee may speake it with sacred reverence to the Majestie of God , they must overcome God himselfe , before they can hurt his people in doing any thing that shall prove in the event hurtfull , as long as they keepe close to God. The Lord intimated this to the people of Israell : The Egiptians marched , and followed hard after them , to devoure them with open mouth , God when he saw that , hee removes the pillar of the Cloud , and set it betweene them : as if God should have said to them , You deceive your selves , to thinke to conquer my people , you must conquer me , before you conquer them . So God is our strong Tower , our shieid , and our deliverer , and hee will find deliverance for his people some way or other , from the evill , or in the evill , or out of it ; as shall turne to our exceeding advantage . For , suppose the worst that can bee supposed , that wicked men are let loose on us , to doe all that their malice can invent , they can but touch the body , the shell of the soule , and let the prisoner out of dores . Upon this argument Christ incourageth us ; Feare not them that can kill the body , but feare him that can kill both body and soule . As if hee should say , Doe the enemies threaten death , they promise you life : the greatest advantage , and the happiest day that ever can befall a man that is in covenant with God , is the day of death . Then all they can doe , is to kill the body for a while , which God will raise , maugre the malice of the Divell , and all his instruments , and possesse the soule of that blisse that is prepared for it . And in regard of Death , why should we feare that ? if we bee in covenant with God , the nature of it is changed , the sting is out , and it is become beneficiall . But you know the Saints die still . The red Sea swallowed up the Egyptians , but contrariwise to the Israelites , it was a wall of protection on the right hand , and on the left . That then that was the ruine of the Egiptians , it was the protection of the Israelites . So , it is in regard of death , that that is the entrance to the dolefull miserie of evill men , that is the most blissfull and joyfull day to a child of God that can be , for then he rests from his labours , and his workes follow him . But notwithstanding all this , it is hard to live without feare , I enjoy many things , I am afraid to lose them , and my children are afraid , and loath to part with me , my heart wavers , and is full of perplexitie , how shall I be freed from this ? I know , feare is a naturall thing deeply rooted in nature , thinke not to get the conquest wholly , but by little and little . Labour to get the Spirit of God that is supernaturall , that must overcome this : for the strongest resolution of the most resolved spirit in the world will not overcome it , it must bee by a power that is stronger then our owne , namely by the Spirit of GOD , that we being assured by the Spirit , that God is our portion , and living the life of faith , we may not feare any thing in regard of this world . Secondly , labour to keepe our covenant with God : there is an admonition , Numb . 14. 9. Only , ( saith God ) remember you doe not rebell against God , and then feare not this people : for God is with you , but hee hath forsaken them . The righteous is bold as a Lyon , but the wicked feares , and oft-times where there is no feare . What is the reason we are so faint-hearted ? that we feare the losse of the things of this world ? because we are not assured that God is our portion : for if a man were assured , that what hee loseth here , God would make up in regard of his presence , that hee would be All in all , in stead of wife , and goods , and children , and honours , &c. it is impossible that this man should feare the losse of any thing : for hee possesseth all in God , and he cannot be lost . In particular labour to strengthen faith , make God our strong Tower , and live by faith , hee shall not be afraid of ill tydings ; why ? his heart is fixed , trusting in the Lord , Psal. 112 , When men make the things of this world their portion ; when they make riches , and the arme of flesh their portion , that they must relie upon ; here is a reed that will either breake , or pierce a mans hand . No wonder that this man feares in all occasions , and extremities , because he forsakes the Lord , and cleaves to the creature . But that man that lives by faith is without feare ; As Peter when hee began to sinke , saith Christ , Why dost thou feare ? O thou of little faith . The reason he did sinke was feare , and why did hee feare ? because his faith failed him , he did not lay hold upon God , and Christ. Lastly , let us remember to order our selves aright , in regard of our love , and this will keepe us from inordinate feare . For we must conceive that love is the fountaine of all other affections ; we love things , and therefore we desire them , if they be absent , and wee rejoyce in them if they be present , and wee feare the losse of them , to be abridged of them . Now let us order our love aright , in regard of the things of this world , and wee shall never feare much : for it is the observation of S. Austin , we feare to lose somewhat that we have attained , or not to enjoy somewhat that we desire ; so it ariseth from love , somewhat that wee love and afect , we are afraid of the losse of it , and this is the cause of feare . Now in regard of wealth , a man is afraid hee shall not have enough ; he shall not have a competencie ; it is because hee loves the things of the world too much . A man is afraid of Death , why ? because he loves his body too much . A man is afraid hee shall lose his children , or his friends , what is the reason ? he loves them too much , too inordinatly . Wee should labour to love them only in , and for God , and then we shall not be afraid of the losse of them , but shall be content , to bee disposed in them , and in ourselves , as God shall see convenient in his heavenly wisedome . A word for the occasion , and that I will dispatch in a word . You know the occasion of our meeting at this time , and in this place , it is to performe this last rite to the body of a Child that God hath taken lately to his mercie . You see how Almightie God is pleased to dispose it sometimes even oft-times from the Cradle to the Grave ; out of the swadling-bands , to the winding-sheete : God will have it so sometimes : and when it is so , wee must lay our hands upon our mouthes , and bee content with the will of God. For those that are Parents , let all learne this lesson , not to dote too much upon their children ; not to be enamoured too much upon such flowers : you know how soone God takes them away , before you be aware . It is not their witt , or their comelinesse , or agilitie , and nimblenesse , or healthy constitution , or any thing that can award them from the stroake of death when God sends it : Therefore learne to love them , in , and for God , for his sake , and you shall have no cause to feare the losse of them , or grieve immoderately , when they are taken away ; why ? because they are all alive still to God ; and this tender Babe is not lost , he is but sent before , he is alive still in the presence of God , the soule still lives , and the body shall live , and is in Gods account ; Christ hath the charge of it , and will raise it at the last day . That man can lose no friend , that loves his friend , in , and for God : because they live with God , and he shall enjoy them at the last day . Againe , as we may mourne for the losse of our friends and children ( or else we were without naturall affection ) so we must rejoyce that they have gained : as we have lost them , as they are taken from us ; so they are taken from the evils of the world , from a great deale of sinne and miserie ; and what that might have beene , the Lord only knowes ; therefore wee have cause to bee thankfull . And ( beloved ) be thankfull too , if God spare any : if hee take one , he might have taken all , and prepare for it too : be thankfull for them that are left . And remember , labour betimes to instruct your children in the feare of God : let it be the first thing we infuse into them , as soone as they be capable : namely , the elements of Christian Religion , holy , and heavenly things , why ? because they may bee taken away before we are aware . It may be wee have but a little time , but a few opportunities to doe good to them . I tell you what our conscience will tell us else , that wee have not beene so carefull to instruct our children , as they have beene capable . And this will cut sore , and lie heavie on our conscience : and therefore let us doe it betimes . Not only to prevent the Divell , and his temptations : but because you see how suddenly they may bee taken away from us in a moment . So Children should be admonished to learne to know the Lord God in the dayes of their youth : how soone that evill day may come we know not ( that the wise man speakes of ) therefore betimes while yee haue opportunitie doe it . And for our owne part , let us learne this ; First , when God croppes such flowers that rise in the budde ; when he takes away such Children , be thankfull to God that hee hath given us a longer time , that he hath enlarged our dayes , and prolonged our yeares ; that hee hath given us such a great deale of space , and opportunitie , to glorifie him here , to doe him service in the land of the living , to get evidence of our Calling and election , and to get assurance of our peace with him . Let us praise God for the length of our dayes , a blessing of God in it selfe , and a blessing to us if we improve it . Againe , every one remember , if Children doe die , old men must die , any man may die . For if Death strike such as doe but begin to live , then we that have lived long , it is time and reason to expect death , and not to feare it . I speake not this , as if we should be slavishly afraid of death : while we are so our lives are not comfortable . What is the reason that we feare it inordinatly ? because we love our lives , wee love our bodies , and the world inordinatly , and not in , and for God. And then by the continuall spectacles of mortalitie , let us bee acquainted with death . A vizour , and apparition to a Child , scarres him , and he runnes from it at the first : but at last he growes throughly acquainted with it , and feares it not : so it is in regard of death , many men will not indure to heare of death , they will not indure to thinke of it , they will not indure to heare a Funerall Sermon , or to come to the house of mourning , to be put in mind of their latter end : Death is a strange vizour to these men and women , they are afraid of it , and runne from it : but if we did oft thinke of it , as oft as we thinke of sinne , in the cause of it . And when we feele sorrow , thinke , here is a harbinger of death . I feele paine in me , ere long I must surrender to the stroake of Death . And as oft as wee see spectacles of mortalitie , to reade a lecture of Death . And when we lay our selves downe in our beds thinke of Death . And upon all occasions come to the house of mourning , and thinke of Death . If the Serpents sting bee plucked out , a man may handle it , hee is shie at the first ; but after , finding it cannot hurt him , he feares it not . So we have cause to thanke God for death , as well as for other things ; thus farre ; because hee hath changed the nature of it , and made it a sweet passage to another life . And then though God take Children , or friends , or goods , or any thing in this world , hee will be our exceeding great reward , hee will be All in all to us here , and hereafter . FINIS . THE RIGHTEOUS JUDGE : OR , THE RULE OF IVDGEMENT . GEN. 18. 25. Shall not the Iudge of all the world doe right ? ROM . 2. 12. As many as have sinned in the Law , shall be judged by the Law. LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE RIGHTEOUS IVDGE : OR , THE RVLE OF IVDGEMENT . SERMON XXVIII . IAM . 2. 12. So speake yee , and so doe , as they that shall bee judgedby the Law of Libertie . VPon the like sad occasion , I have already handled something out of these words . The last thing that I came to was , that In the day of judgement God will call both the words and actions of men to account . He will bring their words and their actions to judgement : not onely their workes , 2 Cor. 5. 10. God will bring every worke to judgement , and so Eccles. 12. Hee will bring every thing to judgement whether good or evill . But besides that hee will bring every word to judgement too , even the very vaine words of men , of every idle word men shall give account , Matth. 12. 36. And the very rash and passionate speeches of men , what they speake in passion and repent not of , even those passionate speeches that they thought might have easily beene passed by , He that cals his brother foole , shall be in danger of hell fire , Matth. 5. 22. Then much more those evill speeches against God , Iude 13. 14. He shall come with thousands of his angells in judgement against all those that have spoken against him . They have spoken against God , they have reviled him , he shall judge them for all their evill , and cursed speakings against him saith the Apostle . They in fury and madnesse fell to evill and cursed speaking and slighted God and despised him ; therefore he shall come in great glory with thousands of his Angels , to make it appeare that he is more glorious then , they thought him to be , and he will now stand for the vindicating of his honour , and the manifesting of his glory in such a terrible appearance at that day . Against all those that speake evill , and against all their cursed speakings against him saith the Text , evill speaking against God , is cursed speaking . Because it exposeth a man to a curse , it leaves him under a curse that shall appeare at that day to bee just against him ; so wee see God will bring both words and workes , to judgement at that day . And the reasons are . First , because the Law of God binds men in their speeches as well as in their actions . I say the Law that shall judge them doth now binde them in their very speeches as well as in their actions . You have two commandements expresly taking notice of the words of men . The third commandement of the words of men cercerning God , he that takes the name of God in vaine , he will not hold him guiltlesse . And then the ninth commandement of the words of men concerning men , Thou shalt not beare false witnesse against thy neighbour . Now God that hath made a Law to bind , and to order men in the matter of speech , certainly he will judge men by that Law. You know that Kings and Princes , and Parliaments , and Kingdomes , they make not Lawes in vain , but they are the directions wherby the judges proceed in their course of judgement upon malefactours . So I say Gods Law it is not in vaine , it is not a bare direction onely to us in point of obedience , but also the expresse rule whereby Christ himselfe will proceede in matter of judgement . Againe secondly , there is great reason that words as well as actions should be brought to judgement , because God and men are injured by words as well as by actions . First concerning God , you reade of some , Psal. 73. that set their mouthes against God , and against heaven . Indeede they can doe no more hurt to God then a man that shoots an Arrow at the Sunne can hurt the Sunne by shooting at him ; but in their intention they set themselves against God in as much as their tongues are set against him . And in Levit. 24. 11. The word there translated to blaspheme , it is in the originall , that the man stabbed God , or did pierce God , hee offered a kinde of violence to the holy name of God. Such sinfull speeches as are forbidden in the third Commandement , and doe concerne the name of God or any of his attributes or ordinances , any thing that is spoken against them , or without due reverence and respect to them , they are there sayd to bee a stabbing of God , in the Hebrew phrase , or a piercing of God , a wounding of God , doing some violence to God himselfe . Now I say when such wrong and injury is done to God , shall not God take a time to right himselfe of those that injure him ? Secondly , it is an injury done to men . You know it is a common thing in Law to have actions against men for speeches , they make speeches actions ; they make them lyable to the penaltie and censure of the Law for speeches . So the Law of God proceeds according to the very speeches of men , whereby they have discouraged his servants in any kind at any time , in any duty of Religion , and course of his worship , or whereby they have brought an ill report on it . As those spies did upon the Land , therefore , they might not bee suffered to goe into the Land : So I say when men bring an evill report upon the duties of godlinesse they shut themselves out of the kingdome of God. So likewise when men make that which is straight become crooked : It is sayd of Simon Magus that hee perverted the straight wayes of God , that is , hee did as much as lay in him to make the straight wayes of God to seeme crooked , that as a man that puts a stick in the water though it bee straight when it is put in , yet it seemes crooked when it is in : So when a man puts colours and shewes upon good actions and courses , as if they were folly and indiscretion , and unadvised , and hypocrisie , and vaine , or whatsoever is ill , this is to make the straight wayes of God crooked ; to make that that God accounts straight to be crooked , this is a setting against God : therefore Peter saith to Simon Magus , pray if it be possible that the thought of thy heart may be forgiven thee . So you see Saint Paul speakes to Elymas the sorcerer upon the same ground , Act. 13. Thou child of the divell and enemy to all righteousnesse , wilt thou not cease to pervent the right wayes of God ? Now I say , here are the words and speeches that men speake against the wayes of God : these are speeches that argue men in a state , whereby they are lyable and open to judgement , and exposed to wrath ; therefore wee should take heed of such words . The use may be to condemne those that make light account of words ; they thinke they may speake ( it may bee ) in rashnesse , and hastinesse and they may be excused for uttering them , it is their hastinesse , and their passion , and it was done unadvisedly , &c. I but the Law of God is transgressed , the Majestie of God is offended , the anger of God is provoked . You know what old Eli sayd to his sonnes ; My sonnes , if a man sinne against a man , man may plead for him , but if he offend against God , who shall plead for him ? I say , who shall take up the matter with God in such a case as this when the offence strikes against God , and his ordinances , and his worship ? Therefore take heede there is much evill there is life and death ( as Solomon saith ) in the power of the tongue , that is , a man may utterly destroy himselfe by the very words he speakes unadvisedly ( as hee thinkes , and will plead for himselfe ) or passionately and rashly . Againe much more doth it concerne those that proceede to other kinds of wickednesse in the tongue , we instanced in some particular instances then , that we cannot now stand on . We came to direct men to carry themselves in their speech , as David , to set a watch before the doore of their lippes , he prayed to God to doe it ; And Psal. 39. I sayd that I will take heede to my wayes that I offend not in my tongue . And then he prayes to the Lord , Psal. 131. to keepe a watch before the doore of his mouth . Hee knew well enough that there will be a time , when the words that we thinke are sleight and vaine shall be brought to judgement , idle , unprofitable , frothy talke , much more rayling and reviling speeches , most of all the highest blasphemies and execrations , these shall most certainly be brought to a greater censure at the day of judgement . But I will not stand on that I then handled . Now there remaines three things more . The first is this that in the day of judgement God will proceed according to his Law : So speake and so doe as those that shall bee judged by the Law. I say , In the day of judgement God will proceede with men according to his Law. Hee will proceede according to his word written : therefore labour that your speeches and actions may bee such that they may be agreeable to that , Iohn 12. 48. The word that I speake to you ( saith Christ ) shall judge you at that day . There is not a word that Christ speakes , but it shall judge : he speakes not in vaine , he is the judge that speakes . Now you know Christ speakes two wayes . Eyther in himselfe , Or , by his Ministers . In himselfe , and so eyther that that hee spake when hee was on earth in his his owne person ; then all the words that hee spake at that time are those words by which he will judge men , as farre as they concerne morrall actions , by those words he will judge men at the great day : for he spake nothing but what was according to his Law. Or else that which he spake in his Apostles immediatly , by a certaine and infallible worke of the Spirit , directing them to such truth as that they could not erre in speaking : now in this Christ still spake in them . The same way Christ hath in speaking to this day : therefore saith he , he that heareth you heareth me , and he that heareth me heareth him that sent me . That which he spake to them , hee spake in them concerning all the Ministers of the Gospel . What we speake as Ministers , that is , as men that looke to the direction of our Lord ; for we are but Embassadours , and our words are so far of value and power as they are the speeches of our Lord ; and as we speake the word of him whose Embassadours we are . Now I say looke what the Minister thus speakes as the Embassadour of Christ to the people , that Christ will confirme at the day of judgement . Now it will appeare what wee speake as Embassadours , if we speake nothing but what is agreeable to the text of Scripture rightly understood . Therefore marke it , whatsoever sinne wee denounce the judgement of God against , and urge Scripture for it , it is the very rule that Christ will observe in judging men . Or else that speech could not stand , what yee loose on earth shall be loosed in heaven , and what yee bind on earth shall be bound in heaven . Wee bind , when by declaring of mens sinnes , wee denounce the judgement of God against such sinnes , and so pronounce men to stand under the wrath of God that remaine in those sinnes : saith Christ what you thus binde on earth shall bee bound in heaven , that is , Gods act shall ratifie and confirme the same sentence in heaven which we denounce here upon earth by vertue of this word . So when wee come to distressed soules , and declare to them that they stand acquitted , and that by the Word of God ; and so as Ministers of the Gospell by vertue of the truth revealed to us , declare that they are freed from the bond and guilt of their sinnes , upon those evidences of repentance that they manifest : I say , it is ratified in heaven . Therefore you see there is no other way of proceeding , but looke as Christs owne words when hee was upon the earth , so the same that are as his owne words , that is , those truths that are drawne from Christs truths have the same power upon the hearts and consciences of men now to command them and shall have after to judge them , as ever they had . But here it may be objected : it should seeme that all men shall not be judged by the Law , because there are some men to whom the Law hath never beene published : for what shall wee say to a great part of the world , that have not yet received the Scriptures : we know that the Scriptures have not beene published to a great part of the world : at this day there are many Heathens , many Pagans , that never had the Scriptures ; therefore how shall they be judged by the Law ? except you say , that onely those shall bee judged by it , that have beene under the preaching of the Gospell , and have had the helpe of the Scriptures ? We answer , that all mankinde , and every particular man is under the Law , onely the Law is not alike expressed to them , it is not revealed alike to all sorts . All have the Law , and the Law written too : but eyther it is written in the hearts of men , and so it is naturally in the hearts of all the Sonnes of men . Or else in the Scriptures , and so it is more clearely and evidently manifested in the Churches , but yet neverthelesse in the hearts of men is the Law written , as much as shall be sufficient to condemne them , as we see , Rom. 2. 14. saith the Apostle , If the Gentiles which have not the Law , doe by nature the things conteined in the Law , they having not the Law are a Law to themselves , and shew the effect of the Law written in their hearts their consciences accusing , or excusing them before God. The Gentiles that had not the Law , that is , not the Law written in the Scriptures ; yet neverthelesse they are a Law to themselves ; that is , they have certaine principles , certaine rules which remaine in their naturall consciences , whereby they eyther accuse or excuse , as they doe good or evill . And even these doe shew that they have a Law that doth binde them , and shall condemne them ; because that when they would not obey even that Law , that is , even those principles whereupon their consciences wrought to accuse or excuse they were sinners against the Law. So that wee see no man shall be condemned at the day of ●…udgement but by vertue of the Law : and however all have not the Scripture , yet they have a naturall conscience , and the Law written there whereby it accuseth , or excuseth . Howsoever it bee true that things are not alike expresly manifested to other people and to us that have the Scriptures , yet they have so much manifested to them as shall condemne them . And the reasons of it are these why it must be so . First , because the Law of God is Gods Scepter , whereby hee governes and rules the Church , Psal. 110. 2. he shall bring the rod of thy power out of Sion . The rod of thy power , that is , the Scepter of thy power : that Scepter whereby thou dost authoritatively and by power rule over the Churches : and what is this Scepter ? It is the word , as we shall see , Esay 2 , 3 , 4. The Law shall come out of Sion . So then the Scepter , the rod of the word that is brought out of Sion is the Law that comes out of Sion , the word of God , the Law of workes and the Law of faith ; for both these come out of Sion : the Law of workes as farre as it is the rule of life ; and then the Law of Faith , both come in to rule the Church of God. Yea , this is the rod of Christs power , therefore hee will manifest his power , and make all men subject to it . What power ? There is a power of Christ , such a power whereby he manifests his owne greatnesse and soveraigntie over all his creatures ; over those creatures that have not sence , that have not reason ; that is not this Law. But this power here , the Scepter of his power is that whereby he manifests his soveraigntie , over reasonable creatures , Angels and men , : therefore if they will not obey him , yet it shall bee a Scepter of Iron to crush them in peeces . Therefore we see the very Angels themselves that would not obey the directing commandement of God , the rule of life , in that particular place wherein they were ; they found it a Scepter to crush them downe ; and they were cast out of their place for their sinne . So likewise men ; you see what the Apostle Peter speakes of those that perished in the time of Noah , because they would not receive the Word preached to them , but they would be lawlesse and disobedient , or like men that would be under no Law , therefore they felt the force of it in the effect of the Law , in the fruite and penaltie of the Law upon them . So I say Christ still rules by power in the Law ; in so much as that when the Law and command prevailes not , then the punishment prevailes ; and they that will not subject themselves to the Law , they shall bee subdued under the punishment of the Law : that is the first thing . Againe secondly , it must bee that Christ must proceede in judgement according to the Law ; because the Law is the rule . Now you know a rule is a note of distinction , it is that that being streight and right in it selfe , which doth distinguish and discover things that are crooked . So the Law of Christ , it is a straight rule in it selfe : therefore whatsoever is contrary to it , is crooked and perverse . And he will declare a righteous proceeding contrary to the unrighteousnesse of men . How ? by that rule that discovers unrighteousnesse . How shall Christ appeare to be righteous in his Law , except he have a rule whereby unrighteousnesse shall be discovered ? Now that is discovered by the Law , the right rule , as it is , Psal. 19. The statutes of the Lord are right . Now rectum is index sua oblique , that that not onely declares its owne excellencie , but the unrighteousnesse , and obliquitie of the contrary ; therefore Christ shall proceede by the Law , because that shall most cleare his proceedings . For all the world will grant that that is a righteous rule ; Therefore Micah 6. 8. when the Prophet would deale with men that were unrighteous , that would walke wilfully , and rebelliously against God , and then serve him with outward performances , wherewith shall I come before the Lord ? and bow before the high God ? he hath shewed thee O man what is good , that is , to doe justly , and to walke humbly with thy God. So that now , looke what rule it is that shewes what is good , that is the rule whereby the righteous Judge will proceede in judgement : Now the Law shewes what is good , he hath shewed in his Law what is good : therefore hee gives a briefe summe of the Law there , to walke humbly with God , that is the substance of the first Table of the Law : and to doe justice that is the substance of the second Table of the Law ; therefore saith hee , he hath shewed thee what is good , this is a righteous rule , that discernes betweene good and evill . Looke what that is that in the directions of life discernes betweene good and evill , that also in the proceeding of the Judge will cleare his justice , eyther in rewarding the good , or in punishing the evill : therefore Christ must needs proceede according to his owne Law in judgement . Thus the point is opened . Now a word or two for application . Is it so that Christ will proceede in judgement by his owne Law : then it serves in the first place for the just reproofe of those that neglect the Law , that neglect this direction that Christ gives them . Alas is it a small matter thus to slight the Law of God ? the Word of God ? why , you shall bee judged by this : God shall judge the secrets of all men ( saith the Apostle ) in that day according ●…o my Gospell , Rom. 2. 16. not onely that looke what he hath spoken of the judgement shall proove true ; but that in the judgement there shall be a proceeding proportionable and agreeable to what hee hath spoken in that word that he calls his Gospell . Therefore take heede how you slight this Word , it is a dangerous thing . Saith Solomon , Pro. 13. 13. he that despiseth the Commandement shall perish . Hee that despiseth the Commandement , when God hath revealed his will in matter of dutie , for the direction of life ( for that he calls the Commandement there ) now if a man come to despise this , he shall certainely perish saith Solomon . When doth a man despise the Commandement ? You know to despise is when a man accounts a thing of no force ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , despise not prophesying . The word is , account it not a thing of nothing , account it not a slight matter . Now you know a man accounts a thing as a thing of nothing when he undervalues it , when he gives it lesse acknowledgment then it is worthy of . As if a man come to buy a Jewell or a Pearle in the Market , and offer a sleight and small matter for it , hee had as good bid nothing , the undervaluing of a commoditie , is as the accounting of it worth nothing . In spirituall things when a man accounts the Law of God below it selfe , that is , when hee makes it not the chiefe direction of his life , then hee accounts it as a thing of nothing , and despiseth the Law. For either the Law is somewhat by Gods appointment , or not at all ; if it be somewhat by Gods appointment , then it must have that place that God hath appointed it , or else wee give it not any esteeme according to the appointment of God , but according to our owne Fancy . I say if wee give the Law esteeme according to Gods appointment , and by vertue of his Word , then wee will give it the esteeme that God hath put upon it , that is , that it shall rule us in all our actions ; and that it shall be our supreame rule and guide , that a man shall account nothing else as the sufficient direction of his life but the Law. Now when men come to this , that they will preferre their owne opinions before the Law ; when they will preferre the opinion of other men before the Text of Scripture : when they preferre the customes of the world , before the rule of the Word . This is now to dispise the Law , to make it as a thing of nothing . As you see it plaine , it is ordinary in Scripture thus to tax men ; as when they would account the traditions of men above the word ; In vaine they worship me , saith God , they become vanitie themselves for accounting the Law vaine . So when they preferred the customes of their forefathers equall with the Law , they despised the Law : this mixture , this joyning of other things with it , it is that that the Scripture calls the despising of the Law. Therefore it is a dangerous thing to despise the Law. Is it not dangerous to despise the Judge ? the Law shall bee your Judge ; that is , the rule whereby the Judge shall proceede . You know it is the aggravation of the fault of a Malefactor , that he not onely transgresseth and sinneth against the Lawes of the Kingdome , but that he hath despised the Law : if hee have beene heard to speake any speeches to the contempt of the Law , this is a great aggravation of his sinne : how much more shall it bee in the day of the Lord ? Mens Lawes are imperfect , and therefore are revoked many times , and repealed , and reversed , but this Law of God is a perfect Law , and therefore it shall never bee reversed , it shall never be revoked nor altred . Now for a man to sleight and neglect this in any point or degree it is a high contempt against God himselfe . That as a man might say of the Iewes ; when Christ came amongst them , hee offered himselfe to bee their King ; but being they would not take him for their King who ( if they had taken him so ) would have beene their Saviour ; therefore the time shall come that he will be their Judge and not their Saviour . So I say concerning the Law , the Law now published in the preaching of the Word ; those that will not now take it to be their counsellor shall finde it then to bee their condemner . If this be a harsh saying as they speake of the command of Christ , Ioh. 6. This is a hard saying , who can beare it ? If the Commandement of Christ concerning obedience seeme harsh , then how harsh a saying shall that be , depart yee cursed into everlasting fire ? If it bee so hard a thing to stand to the command of the Law , how hard a thing will it bee to stand under the penaltie and censure of the Law ? Therefore I say , let men take heede , they shall finde that even that very faith commanded that they have sleighted , it shall proove heavie : they sleighted it in obedience , it shall proove heavie in the judgement and punishment . Secondly , it may serve for admonition , and so to teach us how to carry our selves . If the Law of God be the rule whereby hee will judge us . First then looke to the law for direction , looke to the precept , to the command of God for the directing of our lives . I know not how , but I am sure , by the malice of Sathan it is come into the world , into the Church , that some men ( upon pretence of giving the doctrine of justification by grace , and by the merits of Christ the full vertue of it ) would put men off from all obedience , as if therefore wee were not to be under the direction of the Law , because wee are freed from the Law by Christ. They distinguish not betweene the penaltie of the Law , and the command of the Law : the same Christ that hath freed us from the punishment of the Law ( as many as are in him by faith ) hath subjected us to the command of the Law , and that in his owne person ; and not onely so but in his owne precept . Therefore he became an expounder of the Law , Matth. 5. and shewes that the Law is spirituall , that it is a thing that binds the conscience , and would have all men looke to the direction of the Law. And the Apostle Saint Paul then whom no man ever spake more fully of justification by Faith , yet the same Apostle would not have the Law as it is a direction of life abolished ; but would have men so much the more new , as by new arguments and incouragements they are set upon the duties of obedience . But I say , such is the malice of Sathan as to draw men upon such grounds as these are ( not rightly understood by them ) to I know not what course of liberti●…sme ; and though they pretend a course of obedience to the Law , yet they will not doe it as to the Law. Whereas it is evident that the Law is appointed as a curbe to our corruption to cure and purge out that . And therefore it is formen to be wiser then God , to ground their actions upon another principle and ground , then God grounds them . Indeede the servants of God doe not the actions of obedience simply because of the Law written in the Scriptures , but they have the Law written in their hearts too , so the Spirit of God is a Spirit that guides them according to the Law , and disposeth them to those actions that are sutable to the Law : yet he never excludes , or puts them from the Law , from subjection to the Law in point of obedience . I say therefore errours creepe in amongst men to dreame of a libertie from obedience , when the Scripture speaks of a libertie from the Law but in other sences , not in matter of dutie . Secondly , let men looke to the Law for tryall too , Gal. 6. 3 , 4. If a man thinke he is something when he is nothing , he deceiveth him selfe : but let every man try himselfe , and prove his owne worke . Let him proove his owne worke : by what shall he prove it ? Why , by the Law. By the Law here we meane the whole Word of God , the Law of workes and of Faith. I say let him proove his workes by this Law , by the written Word of God. Therefore if a man would now know how it shall goe with him at the day of judgement , let him begin to judge himselfe by this rule before hand . Let him reason thus , eyther I shall stand as condemned , or acquitted : if as condemned it is by the Law , therefore ( marke ) so farre as I goe on in any sinne against any knowne truth of God , so farre I stand in the estate of a condemned person . Therefore consider beloved , you doe exceedingly wrong your selves , because you doe not looke thus upon your actions ; you looke not upon them as upon things that are transgressions against the Law that shall judge you : and that therefore if the Law of God condemne such actions now , then thou standest as a condemned person by vertue of that Law. Alas , durst men goe on without repentance in any course of sinne , if they tooke themselves as condemned men ( in truth ) by vertue of the Law ? There is not any word that thou speakest , but as soone as it is spoken , thou standest in the estate of a condemned man , and if thou interest not thy selfe in Christ , and come not in , certainly the Law will passe upon it . Therefore seriously consider of this , that there is no evill or particular sinne that you goe on in , but if the Law condemne it , Christ will condemne it too at the day of judgement . Therefore you must before hand condemne your selves that you may not be condemned of the Lord , 1 Cor. 11. 32. Iudge your selves , and you shall not be judged of the Lord. But yet this remaynes a truth still , that hee that doth not condemne himselfe , that doth not take off his sinnes by unfeigned repentance , he stands a condemned person before the Lord , because he stands condemned in the Law. Therefore I beseech you beloved pleade not any priviledge in Christ ; I speake this the rather because men use the Gospell to their owne destruction , I say plead not priviledge by Christ ) if you goe on in the allowance of any sinne ; Shall we continue in sinne that grace may abound ? God forbid saith the Apostle . So I say when a man will come and plead , I believe , and I hope to be saved by Faith , yet neverthelesse it may be thou art a swearer , a vaine spender of thy time , it may be thou art a neglecter of the duties of the worship of God , and of thy duties towards men , &c. thou art a man in some constant course , in some way of sinne or other : I say this shewes thee to stand as a condemned man , and in the state of a condemned man. I say not that such a man shall infallibly bee damned , because God may give him repentance that hee may come out of the snare of the divell ; but wee say hee stands for the present in the state of a condemned person , and he is condemned by the Law , and remaynes so till this be reversed by repentance , till hee have sued out his pardon by interresting himselfe in Christ. Therefore consider this seriously , that there is not that sinne in thought that thou committest , not any act of sinne whatsoever ; but because of that sinne thou art condemned in Law , therefore thou standest in the state of a condemned person for that sinne : therefore there must bee somewhat done now to take off this . I say a man may have a pardon , and yet if he sue it not out it is of no force , or use to him ; so letno man talke hee is a justified person by Christ , but thou must sue out this pardon . Therefore wee are taught upon daily suing to renew our daily prayers for the pardon of sinne . There must be a daily suing out of the pardon , and that upon this ground : so there must be a daily condemning of thy selfe , and of sinne in thy selfe . Alas what shall become of a world of men and women ? ( I speake not of those that are without ; wee leave them , they are condemned in the sight of all the world , but ) wee speake of those that are now in the Church ; of those that goe some what forward in the profession of Religion , and hope and are perswaded that they are in a good case , and yet have little care to set things right betweene God and themselves ; but though such and such actions be condemned by the Law , yet they hope that there is a generall mercy that will pardon it , though they never sue out their pardon . I say the Law shall passe on thee till thou doe that that concernes thee to be released from the rigour and sentence of the Law , he that confesseth and forsakes his sinnes shall finde mercy , Prov. 28. 13. This must be done , and so in other particulars ; the Scripture is large in these things , that somewhat must be done by us to sue out this pardon : that though there be an act of pardon in God , a free act , yet there must somewhat bee done by us to sue out this pardon for our selves , or else wee stand in the state of condemned persons . But these things I leave to your meditations , and so I fall upon the next point , which I will briefly touch , and that is no more but thus : that since there shall be a proceeding in the day of judgement by the Law , wherein mens actions and words shall bee brought to account therefore . The consideration of the day of judgement should be an effectuall insentive & provocation to stinmen to a holy , and conscionable walking in this life . So speake and so doe , as those that shall be judged by such a Law. Since the Apostle makes this use of it to direct us both in our speeches , and actions , I say we may learne hence , that the consideration of the judgement to come , wherein Christ will proceede according to the Law , it should be an effectuall meanes to make us carefull of holinesse and new obedience , so to speake and so to doe as those whose words and actions must be brought to judgement . Now that this is so , and is intended so , and hath prevailed with the servants of God , I might prove many wayes . I will ranke and order the proofe under these heads . First , I will shew you how this hath beene a meanes to draw some , to the wayes , and duties of obedience . Secondly , how it hath beene the way to direct , and guide others in those actions . Thirdly , how it hath confirmed and strengthened them in those actions : and by this we shall see what it should be to us . First , we shall see how it hath beene a way to draw men to the actions of obedience . How are men drawne to bee obedient ? First , they are drawne from their owne sinnes , from their owne evill wayes . Now the consideration of the judgement to come , it hath prevailed , and beene used for this purpose , to draw men from their sinnes . As wee see in Eccles. 11. saith Solomon to the young man ; Rejoyce now in thy youth ; it is Ironnically spoken , but know , saith hee , that for these things thou shalt come to judgement . That is , let this coole thy courage , and moderate thy excessive joy , know that thou shalt come to judgement . Act. 17. 30. Now ( saith he ) God calls upon all men , every where to repent : because hee hath appointed a time in which hee will judge the world . Hee calls men to repentance by this argument , because hee will judge the world , and hath appointed a time for it . You know repentance it is nothing else but to forsake our former evills : Now he calls them to repentance , because he will judge the world , and so calls as he drawes men from sinne . First , he drawes men from the world to God by this . You know that even worldly affections hinder men from comming to the obedience of Christ : therefore , saith the Apostle , I account all as dung , &c Philip. 3. 7. Why ? because he looked for a Resurrection , his thoughts were upon that : and saith hee verse 20. our conversation is in heaven , from whence wee looke for the Lord Iesus Christ. Therefore we are drawne to this holy course of obedience , because we looke for Christ from heaven . And then againe in the disposing of men to new obedience : there is not only a forsaking of sinne , and the world , but besides that , there is an inward qualifying of the heart : Now the heart is qualified ; that is , it is fitted by certaine qualities to the service of God , by the helpe of this consideration , as wee see Eccles. 12. 10. Tou see the summe of all , feare God , and keepe his Commandements : for God will bring every worke to judgement : Upon this ground hee mindes them to feare God , which is that qualitie that disposeth a man to keepe his Commandements ; hee perswades them upon this ground : because God will bring every worke to judgement . Let us have grace in our hearts to serve the Lord with reverence and feare , Heb. 12. I say , this qualifies and disposeth us to the service of God ; and we are fitted to seeke , and to serve God with due reverence and feare , by the consideration of the judgement to come , that he is a God that will judge the world . So in Revel . 14. hee would have the Nations to feare God , because hee will come to judge the world . So much for the first thing : you see the consideration of the judgement to come , prepares men to holinesse . Secondly , besides that , it quickens them to all the actions of obedience , when they are in it : when now a man is in a good course , and his heart is prepared to seeke God aright , yet neverthelesse there are many temptations , and many corruptions , that sometimes indispose , and unfit his heart againe : Now then the consideration of the judgement to come , it serves to revive and quicken the heart to these actions , to Those of a mans particular Calling . Those of his generall Calling . For his particular calling , the Apostle exhorts Timothie , and chargeth him , before God and Christ , that shall judge the quicke and the dead , to be faithfull in his ministerie ; Hee would have him faithfull in his ministerie upon this ground , because Christ will come with his elect Angells , to judge the quicke , and the dead . And so for our generall Calling , Act. 24. I desire to keepe a good conscience before God and men upon this ground ; because I beleeve the Resurrection , and so a judgement to come . So in 2 Pet. 3. 11. Seeing all these things shall be dissolved , what manner of persons ought wee to be in all holy conversation and godlinesse ? Why ? all these things shall be dissolved , therefore we had need to bee other manner of persons then we are , to be better kinde of persons then we have beene . Thus , I say , the servants of God quicken themselves to more holinesse , upon consideration of the judgement to come . Thirdly , they have beene confirmed , and strengthened upon this ground : for when the heart of man is brought to this plight , that he must be ever chearefull , and lively , and active in the service of God : yet there are many discouragements , and temptations to draw him out of the way againe ; that it may be hee may fall , if he have not somewhat to support him , and hold him up : therefore the consideration of the judgement to come , it hath kept the hearts of Gods servants in a good frame , when they have beene in it . Saith the Apostle , be constant , and immoveable , alwayes abounding in the worke os the Lord , for as much as yee know that your labour is not in vaine in the Lord , 1 Cor. 15. As if hee had said , You know this , that there will a time come when it will appeare that you serve not God in vaine , therefore for the present bee constant in the good you are in : Hold fast that thou hast till I come , saith Christ to the Church of Philadelphia , and let no man take thy crowne , Rev. 3. 21. Christ will come , and it is but holding fast a-while , and then the Church shall have a crowne ; and the servants of God shall have a crowne of glory , an abundant recompence of all that they have done in the service of God , therefore hold fast . Hereupon , Iam. 5. the Apostle exhorts to patience , because they should meet with many persecutions , and oppositions , bee patient , for the comming of the Lord drawes neere . Beare the injuries that you suffer for the present , and the indignities , and the unkind usage of men , for the comming of the Lord drawes neere , when you shall have a plentifull harvest : so he goes on illustrating this by a comparison taken from a Husband-man that waits for a harvest , and then he shall have a plentifull croppe , and increase for all his paines in Winter , and in seed time : so saith he , the Lord will come , and then you shall have a plentifull increase . A word or two for the Use of this : Since this is the Use that the servants of God have made , and that wee should make of the Judgement to come , therefore to bee more carefull in the duties of obedience , and holinesse , so to speake , and so to doe , as those that shall be judged . It first shewes the cause of the discouragements of Gods servants , and the prophanenesse of the world is , because they perfectly beleeve not the judgement to come . The hearts of Gods servants would not droupe so , they would not be so faint , so dejected , and discouraged , if they beleeved that there were such a judgement to come , wherein Christ will abundantly recompence all their sorrowes , and labours , wherein he will bring his reward with him plentifully . Againe , the wicked world would not be so prophane as they are : drunkards , and swearers , and Sabbath-breakers , and all sorts of wicked persons , they would not give themselves so to sinne as they doe , if in truth , they did perfectly beleeve there were a judgement to come ; when all their words , and actions , their company , their time , and every thing shall be brought to account . I say , the cause of all prophanenesse is this , here it begins ; men beleeve not the judgement to come . The Apostles were troubled with these kind of scoffers ; Where is the promise of his comming ? So they hardened themselves upon the observation of the continuance of the seasons upon the face of the earth in like manner from the beginning . Well , saith the Apostle ; God is not slacke , as men count slacknesse , but is patient , and forbearing , that men may repent ; but at the last he will come , and come with flaming fire . So , this is certaine , whatsoever you thinke , and put the evill day farre off from you , yet there is a judgement comming , wherein all your actions , and affections , and speeches , and your whole conversation shall be scanned , and brought to the rules of this law that you have despised . Therefore let men take heed , and know it is a device of Satan to harden their hearts ; either to thinke that the law is a dead letter , I meane in respect of the directing use of it , that it is of no use to direct them ; it is a devise of Satan to put them off : for they shall find that that law will judge them , that now should direct them . And then againe for men to thinke that there shall bee no Judgement , or not such proceedings according to the law : this is a tricke of the Divell , to keepe men in prophanenesse , and hardnesse of heart . Therefore secondly , if wee would grow up in holinesse in the feare of God : Let us perfect , and strengthen our faith in assenting to this truth , that there is such a judgement to come , wherein our words , and actions , and all shall be brought to account . Therefore so speake , and so doe , as those that shall bee judged . Thou art now in companie , and thou speakest amongst men ▪ but thy words are with God , they are written in thy conscience , as it is in Ieremie , upon the Table of thy heart , there they are written : the words that thou hast forgotten seven yeares agoe , it may bee twentie yeares agoe , and never tookest a course to get them blotted out by repentance , there they are written , and these words shall be brought to judgement , and so many actions as thou hast neglected , therefore looke to it . First bewaile those words and actions past , as things that else will come to judgement , if thou judge not thy selfe before-hand . And then againe for the time to come , set on a resolution to walke daily , as one that may die every day , and then shall bee brought to judgement . Therefore judge thy selfe daily , renew thy Covenant , settle thy peace on a right ground daily , and perfect holinesse in the feare of God daily , as one that expectest a Judgement . Saint Iude condemnes those that feasted without feare . They were at their Tables , companying , and feasting , as men without feare . S. Ierome speakes of himselfe , that whatsoever he was doing , he had a fearefull apprehension of the day of Judgement ; Alwayes , saith he , whether I eate or drinke , or whatsoever I doe , I heare the Trumpet , and the voyce of the Arch-Angell saying , Arise yee dead , and come to judgement . Well , I say , doe thou so , let this be thy serious thought , and doe it not slightly ; but thinke that this may bee thy last word , and thou must bee brought to judgement for it : this may be thy last opportunie , and thy last action , and thou must be brought to judgement for that . Doe things in this manner , as those that so speake , and so doe , that they must bee judged . Wouldest thou be content to have thy oathes brought before Christ in judgement ? if not , take heed of swearing : for it is judged already by the law : therefore judge , and condemne thy sinnes in thy selfe , and forsake them , that thou maist find mercie . Wouldest thou be found guiltie of Sabbath-breaking at the day of Judgement ? if not repent of thy former guilt , and bee more conscionable of sanctifying the Sabbath after . And so I may say of every sinne . Wouldest thou be found an Usurer ? a Deceiver ? unrighteous in any course ? a scoffer ? a prophane person ? Wouldest thou appeare before Christ so in judgement ? If not , repent of thy guilt in this kind , that thy sinnes may bee done away , when the time of refreshing shall come from the presence of Christ. And in the meane time set thy selfe in a contrarie course to that thou hast beene : doe as one that would have Death find thee in a good course : for as death leaves thee , judgement shall find thee . If Death find thee in a state of repentance , in a course of reformation of thy evill wayes , judgement shall find thee so too . Let Death therefore find thee as a man interest in Christ , as a man humbling thy soule , abhorring thy selfe for thy former sinnes : let Death find thee as a man reforming all those evills that are condemned in the Word , and in thy conscience . Now when I say , let Death find thee so , I meane , set about it presently : for how soone Death may set upon thee thou knowest not , whether to night or no : and if this be not now done , if thou set not about it now , it may bee too late , thou shalt have no more time , therefore doe that now , and goe on constantly after , knowing that Death may find thee every moment . Therefore it is that God keepes from us ( upon purpose , as it were ) the certaine knowledge of the time of Death , that wee may bee alwayes prepared for Death . FINIS . SINNES STIPEND ; AND GODS MUNIFICENCE . ROM . 2. 8. 9. Vnto them that doe not obey the truth , but obey unrighteousnesse ; indignation and wrath , tribulation , and anguish upon every soule of man that doeth evill , upon the Iew first , and also upon the Gentile . LVKE 12. 32. Feare not little Flocke , for it is your Fathers good pleasure to give you the Kingdome . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. SINNES STIPEND : AND , GODS MVNIFICENCE . SERMON XXIX . ROM . 6. 23. For the wages of sinne is death ; but the gift of God is eternall life , through Iesus Christ our Lord. THe latter part of this Chapter from the 12. Verse to the end , is spent in a grave and powerfull dehortation of the faithfull , from securitie in sinne : against which the Apostle useth sundry arguments . That which he presseth most is drawne from the severall ends to which sinne and righteousnesse doth leade men : The end of sinne is death ; vers . 21. therefore that is not to bee served : The end of of righteousnesse is life everlasting , vers . 22. therefore that is to be imbraced . Because there is now difference in the manner of the proceeding of these two ends , death comming from sinne as from the meritorious cause , but life from righteousnesse , another manner of way , therefore the Apostle addes this epiloge and conclusion in the last verse , plainely shewing , and more clearely expressing the manner of them both : for the wages ( saith hee ) of sinne is death , but the gift of God is eternall life through Iesus Christ our Lord. In which words we have a description of a twofold service . Of sinne in the former clause . And of God , or righteousnesse in the latter . And how both these are rewarded . The one with death ; it payes us well . And the other with life , which is bestowed by the free gift of God through Christ. These are the two parts , the two generall points that we are to consider . First , the wages of sinne is death , saith the Apostle . [ Of sinne ] That is , of the depravation , and corruption of our nature , and so consequently of every sinne , that being not onely it selfe sinne , but the matter , and mother of all sinne , when sinne hath conceived it bringeth forth death , when sinne is put forth , whereby he signifieth the generall depravation and corruption of our nature , from whence all sinne flowes . So it is here . [ The wages ] The word in the originall signifieth properly victualls , because victualls was that that the Roman Emperours gave their souldiers as wages , in recompence of their service : but thence the word extends to signifie any other wages or Salary whatsoever . The wages of sinne [ is death ] by death here is signified and meant , both temporall and eternall death , especially eternall death ; for it is opposed to eternall life in the next clause of the sentence , therefore that is that that is principally meant , The wages of sinne is death , that is eternall death . This for the exposition of the tearmes . The point to bee observed from this first part of the Text is this , that Death is as due to sinne , as wages to one that earnes it . To such a one wages is due in strict justice , if a man have a hyred servant , he may bestow a free gift on him if he will , if he will not he may choose ; but his stypend or his wages he must pay him unlesse he will be unjust , for it is the price of his worke , and so is due to him that he cannot without injustice withhold it . After such a manner is death due to sinne : the very demerrite of the worke of sinne requires it , as being earned . God is as just in inflicting death upon sinners for their sinnes , as any man is in paying his labourer or hired servant their wages : for this is the generall plaine scope of the Apostles words here . So in the beginning God appointed , Gen. 2. 17. where hee told Adam concerning the forbidden fruite in the day that thou eatest thereof thou shalt die the death . As if hee should have sayd , when thou sinnest , death must be thy wages . The same is repeated , Ezek. 18. 20. where it is sayd , The soule that sinneth shall die , expressing the wages of sinne , it is death , that is the recompence of sinne : if sinne have his due then death must follow . So the Apostle had shewed before in this Epistle , Rom. 5. 12. that by one man sinne entred into the world , and death by sinne , so death went over all men , for as much as all men had sinned . All had sinned , therefore all are payed with death . And Saint Iames shewes the consequence and connexion betweene these two , the worke and the wages , he tells us , Iam. 1. 15 , that when sinne hath conceived it bringeth forth death . All these places are evidences that death by Gods ordinance , by his appointment is the due of sinne , as due to it , even as wages is to a hyred servant or one that hath earned it . What death is it that is due to sinne ? Both temporall and eternall death . I say both deaths ; concerning both which the truth is to be cleared from some doubts . It was the Pelagians errour to thinke that man should have dyed a naturall death , though he had never sinned : so they thought that the naturall , temporall , bodily death , was not the wages of sinne . Contrary to the Apostle in the plac●… I spake of , Rom. 5. where hee makes that death that goes over all men , ( which must needes bee naturall death ) to enter by sinne , sinne brought in death ; no sinne , no death at all . But it may be objected , when God told Adam in the day that he eate the forbidden fruite he should die the death , he meant not temporall death there , as the event shewes : for such a death was not inflicted upon Adam in the day that hee sinned ; for after he sinned he lived still in the world naturally , hee continued living many yeares after . I answer , notwithstanding all this Adam may bee sayd to die a naturall death as soone as he sinned , because by the guilt of his sinne he then presently became subject to it , and God straight way denounced upon him the sentence of death , therefore it may bee sayd , he straite way dyed . As a condemned person is called a dead man though he be respited for a time . Besides the Messengers and Sergeants of death presently tooke hold of him , and arrested him for sinne , as hunger and thirst , and cold , and diseases , daily wasting of the naturall moysture to the quenching of life . Indeede God suffered him that the sentence was not presently executed , so to commend his owne patience , and to give to Adam occasion of salvation , the promise of Christ being after made , and he called to repentance , by that meanes to attaine a better life by Christ , then he lost by sinne . It is objected againe Christ redeemed us from all sinne , and all the punishment thereof ; but he did not redeeme us from bodily death , from temporall death : for the faithfull wee see dye still even as others doe : therefore it is concluded by some that temporall death is not the wages of sinne ; for then when wee were free from sinne by Christ wee should bee freed from that . Our answer to this is , that Christ hath freede all his elect , not onely from eternall , but even from temporall death , though not from both in the same manner . From temporall death first , in hope of which the Apostle speaking , 1 Cor. 15. saith The last enemy that shall be destroyed is death , meaning temporall death , at last then it shall be destroyed , mortall shall put on immortality as the Apostle speakes : but in the meane time it is destroyed in hope , though it remaine indeede , and must be undergone , even of the faithfull in this life . How be it to them Christ hath changed the nature of it , and now they no longer undergoe it as the wages of sinne but for other causes . As first , the exercise of their graces , their faith , and hope , and patience , and the rest : all these are exercised ( as in other afflictions so even ) in the death of Gods Children . Secondly , the totall remoovall and riddance of the reliques of sinne from which they are not freed in this life : but when they die , then all sinne is taken away : for as at the first sinne brought death into the world , so to the faithfull now death carries it out againe . Thirdly , their entrance into heaven , and to bee at home with the Lord , from whom wee are absent as long as wee are at home in these bodies . Fourthly , to prepare their bodies for renewing at the last day , that is done by death : for as a decayed Image or statue must first be broken that it may be new cast : so these bodies of ours must bee broken by death , that they may be cast into a new mold of immortalitie at the generall resurrection . But here as some sinne remaines , so death remaines , though wee be in Christ , yet wee are still in that estate wherein , it is appointed to all men once to dye . Thus even temporall death is left to the Children of God to bee undergone , before they come to heaven . It is left to them I say , and that justly in respect of the remnants of sinne , yet they undergoe it no other way , but for their owne good and benefit . How ever temporall death in its owne nature to an unbeleever is the wages of sinne . And as temporall , so eternall death : for when God told man that in the day hee sinned he should die the death , he meant not onely temporall but eternall death , he meant that principally , as I shewed before , in that the Apostle opposeth it to eternall life in the next clause of the sentence ; Now Christ hath freede all beleevers actually from eternall death . But how eternall death should be the wages of sinne may be doubted : because betweene the worke and the the wages there must be some proportion , that seemes not to bee betweene sinne and eternall death : for sinne is a finite , a temporall thing committed in a short time , and that death is eternall . Now to punish a temporall fault , with an eternall punishment , it seemes that it is to make the punishment to exceed the fault , and that is against justice . But for answer to this doubt , wee must know , that however sinne considered in the act , and as it is a transcient action it is finite , yet in other respects it is infinite , and that in a threefold consideration . First , in respect of the object against whom it is committed : for being the offence of an infinite Majestie , it deserves an infinite punishment : for wee know offences are reckoned of for their greatnesse , according as the greatnesse of the person is , against whom they are committed . If hee that clippes the Kings coyne , or deface the Kings Armes , or counterfeit the broad Seale of England , or the Princes privie Seale , ought to die as a traytor , because this disgrace tends to the person of the Prince : much more ought he that violates the law of God , die , the first and second death too , because it tends to the defacing of the Image , and the disgracing of the person of God himselfe , who is contemned , and dishonoured in every sinne . Secondly , sinne is infinite in respect of the subject wherein it is , the soule of man. Seeing the soule is immortall , and of an everlasting substance , and that the guilt of sinne , and the blot together staine the soule , as a crimson , and skarlet die upon wooll : and can no more be severed from the soule then the spottes from the Leopard : it remaines as the soule is eternall , and as that is everlasting , so sinne is infinite in durance , and continuance , and deserves an infinite wages , and punishment which is eternall death . Thirdly , it is infinite also in respect of the tie , betweene the desire , and indeavour of an impenitent sinner : for his desire is to walke on still in sinne , and except God cut off the line of life , never to give over sinning : but he would runne on infinitely , committing sinne , even with greedinesse . And it is reason that as God accepts the will for the deed in godlinesse , so hee should punish the will for the deed in wickednesse : if wee sinne according to our eternitie in our will and purpose to sinne , God will punish us according to his eternitie : it is just , that they that would never bee without sinne ( if they might have their owne will ) should never be without punishment . Thus we see eternall death is the wages of sinne , though sinne be committed in a moment , though it bee a transcient action in it selfe , yet it is just with God to give it the wages of eternall death . So you see Death , both temporall and eternall , is the wages of sinne . Wee come to the Use of the point , being thus declared . First , it teacheth us ( contrarie to the Doctrine of the Church of Rome●… ) that originall lust , and concupiscence in the regenerate is a sinne : for how else should God be just in inflicting temporall death upon infants that are regenerate ? actuall sinnes they have none ; and i●… they have no originall sin neither , then God should inflict the wages of sinne , where there were no sinne , which cannot be , because there is no iniquitie with God. Therefore certaine it is , that after regeneration , this originall lust , though the guilt of it be taken away , yet as sinne it remaines , the substance of it still remaines , and will as long as we live in this world . For it is in us , as it is well compared , as the I vie is in the wall , which having taken root so twines , and incorporates it selfe , that it can never bee quite rooted out till the wall be taken down : so , till body and soule be taken asunder by death , there will be no totall riddance of Originall corruption , and the depravation of our nature , it is still in us , as appeares by the temporall death , even of the best Saints , of those that are most sanctified in this life , it shewes there is remainders of corruption in them still : for if there were not sinne , there would not be the wages of sinne : there would not be death , if there were not sinne . Secondly , the Use of it is to take away a fond Popish distinction of mortall , and veniall sinne : they teach some sins to be veniall ; that is , such sins as in their owne nature deserve not death , whereas the Apostle here speaking of all sinne in generall , hee saith , the wages thereof is death . And how can it be otherwise when all s●… is the transgression of the Law , as Saint Iohn defines it , and all transgression of the Law deserves , and is worthie of the curse , which is both the first , and second death , for Cursed is every one that continueth not in all things that are written in the booke of the Law to doe them . There is no sinne then , but it is worthy of death , therefore there is no such veniall sin as they dreame of . We denie not , but that some sins are veniall , and some mortall in another sence , not in respect of the nature of the sin , but of the estate of the person in whom the sins are ; so we say all the sins of the Elect are veniall , because they either are or shall be pardoned . And all the sins of reprobate persons are mortall , because they shall never be pardoned . It is the mercy of God ( and not from the nature of the sins ) that makes them veniall : for otherwise every sin in it selfe considered ( be it never so small ) is mortall : for if it worke according to its owne nature , it workes death of body and soule . It is a foolish exception that they bring against it , that thus we make all sins equall ; and that we bring in with the Stoicks , a paritie of sin , because we say all are mortall . It is a foolish cavill : for it is as if one should argue , because the Mouse , and the Elephant , are both living creatures , that therefore they are both of equall bignesse : Though all sins be mortall , they are not all equall , some are greater , and some are lesser , according as they are extended , and aggravated by time , and place , and person , and sundrie other circumstances . Suppose one should be drowned in the middest of the Sea , and another in a shallow pond : in respect of death all were one , both are drowned : but yet there is great difference in respect of the place , for depth , and danger ▪ So there is great difference in this , though the least sin in its owne nature be mortall , as the Apostle saith here , the wages of it is death . Thirdly , seeing the wages of sinne is death , it should teach us what Use to make of death , being presented before our eyes at such times as this : hereby wee should call to remembrance the grievousnesse of sin that brought it into the world : by the wofull wages wee should bee put in mind of the unhappie service . Had there not beene sin , there would have beene no death : upon the death of the soule came in the death of the body : first the soule died in forsaking God , and then the body died being forsaken of the soule : the soule forsooke God willingly ; therefore it was compelled unwillingly to forsake the body . This is the manner how death came into the world by sin , therefore death must put out sin . That housholder , when he saw tares grow among his wheate , hee said to his servants , the envious man hath done this : So whensoever thou seest Death seize upon any , say to thy selfe , sinne hath done this : this is the wages of sinne : and if man had never sinned ; we should have seene no such thing . Fourthly , this must deterre us from sin , since it gives such wages . Indeed the manner of sin is for the most part ( if not alwayes ) to promise better , but it is deceitfull , and this is the wages it payes thee . The wages of sinne is death . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated wages , some take it quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the evening , because wages are paid in the evening . So the morning of sin may be faire , but the evening will be foule when the wages come . At the first sin may be pleasing , but remember the end , the end of it is death . Like to a fresh River that runs into the salt Sea , the streame is sweet , but it ends in brackishnesse and bitternesse . Or like to Nebuchadnezzars Image , the head was gold , but the feet were of clay . Or sin may be compared to that Feast that Absalom made for Amnon ; there was great cheare and jollitie , and mirth for a while , but all closed in Death , in bloudshed , and murther . It deales with men , as Laban dealt with Iacob ; hee entertaines him at the first with great complements , but used him hardly at the last . Or as the Governour of the feast said , Ioh. 2. All men in the beginning set forth good wine , and then that which is worse : so sinne gives the best at the first , but the worst it reserves for the last . This should keepe us from every sin , though it seemes never so pleasing , and never so sweet to us , remembring that the worst is still to come . Wee reade that when the people saw that Saul forbad them to eate , though they were exceeding hungrie , yet not one of them durst touch the honey for the curse , though they saw it : so the pleasures of sin may drop as honey before our eyes , but we must not adventure to taste of them , because they are cursed fruit , and because of the wages that will follow . Never take sinne by the head , by the beginnings , as the greatest part doe ; but take it as Iacob tooke Esau , by the heele ; looke to the extreame part of it ; Consider thy end , and thou shalt not doe amisse . Iezabell might have allured a man , when having painted her face shee looked out of the window , but to looke upon her after shee was cast out , eaten of dogges , and nothing remaining but her extreame parts , her scull , and the palmes of her hands , and her feet , it could not be but with horrour : so sinne may allure a man , looking only on the painted face , in the beginning , but if a man cast his eye upon the extreame parts , it would then affright , and deterre him , for the wages , the end of it is death . What a world of people runne blindly , and desperatly on , they turne to the race of sinne , as the horse to the battell without feare , as if the Psalmists Tremble , and sinne not , were rather , sinne and tremble not . Whereas we have great cause every one , to tremble at the least motion of sinne in our selves , to which so dreadfull , and wofull wages is due . Lastly , for this point , so many of us as have repented , and have already left the service of sin , we must hence learne , as to be humbled in our selves , considering what danger and miserie we have escaped ; so to be more thankful to Christ , that hath freed us from so wretched wages due to our sins , and that by taking the whole punishment upon himselfe . For we must know ( beloved ) that the best of us , by nature are children of wrath , as well as others : the stypend that we have earned is eternall death , and surely it hath been payed to us , nothing could have kept it from us , but only the satisfaction of Christ , comming betweene Gods justice and us . Thinke we then if we can , what miserie it is that wee have escaped ( as many of us , I meane as be in the state of grace ) we have escaped death , the hurt of temporall death , we have escaped eternall death . What is that ? a separation from the blessed presence , and glory of God : destruction of body and soule for ever , unutterable torments , companie with the Divell and his angels , and the route of reprobates : darknesse blacker , and thicker then that of Egypt , Weeping and wayling , and gnashing of teeth in the infernall lake ; that worme that never dyes , and the fire that never goeth out . This is the wages of all sinne : and that it is not rendred to all sinne , and to all sinners , the cause is only this , that the payment hath beene already exacted of Christ in the behalfe of all true beleevers ; therefore in their owne persons they are discharged : how infinitely are wee bound in thankfulnesse to him ? and how carefull should wee be to walke worthy of it ? resolving never to returne to the service of sinne againe , but to make it our whole studie , that wee may please and honour such a Redeemer , that hath redeemed us from such miserie as this ; that wee may please him : for we had deserved eternall death , as well as others , and hee hath not only freed us from that , that wee had most worthily deserved , but most freely also bestowed that upon us , that we could never deserve ; for so it followes in the next point . The gift of God is eternall life through Iesus Christ our Lord. That is the second thing to bee considered , the reward of the service of God. You have heard of the reward , the wages of sinne , Now the reward of the service of God is eternall life , it is called life . There is a twofold life belongs to men . The one is naturall , and is common to all , good and bad in this world . The other spirituall , proper to the faithfull , begun by the union of God , and the soule , and maintained by the bond of the spirit : and this life hath three degrees . The first is in this life unto death ; and it begins when wee begin to believe and repent , and come to a saving knowledge of God , and of his Sonne Jesus Christ : as it is said , This is eternall life to know thee to be the very God , and whom thou hast sent Iesus Christ , Ioh. 17. 3. The second degree is from our death to our resurrection : for in that time our soules being freed from our bodies , are withall free from all sinne , originall , and actuall . Thirdly , after the Resurrection , when body and soule shall bee reunited , wee shall have immediate communion and fellowship with God , and so enjoy a more perfect and blessed life then ever we could here . And this spirituall life , with all the three degrees of it , is the life here spoken of , especially the last degree , the perfection of it in heaven . It is called eternall life , because it shall never end ; For a thing is said to be eternall three wayes . First , which hath neither beginning , nor end , so God alone is eternall , and none but he . Secondly , which hath no beginning , and yet shall have an end : so Gods decree is eternall , for it never had a beginning ; yet when all things decreed are fulfilled , it shall have an end . Thirdly , which hath a beginning , but never shall have end , and so the life of Gods Saints had a beginning , as all created things have , butit shall never have an end ; and this eternall life , it is called here , The gift of God through Iesus Christ our Lord. Because wee cannot deserve it , but it is given , and bestowed on us freely for Christ. So then the point of observation from the latter part of the words is this , that , Our salvation it is the free gift of God , given us onely for the merits of Christ. For observe I beseech you the Apostles words , when hee had sayd , The wayes of sinne is death , hee doth not adde , and say , but the wages of righteousnesse is eternall life , but he calls that the gift of God. To make us understand saith Damascene that God brings us to eternall life meerely for his owne mercie , not for our merits , orelse surely the Apostle would have made the later part of the sentence , answerable to the former . But here perhaps some may aske why eternall life should not be the wages of righteousnesse , as well as death the wages of sinne ? I answer , because there is not the same reason betweene sinne and righteousnesse . For first , sinne is our owne , it merits it , but rigteousnesse is none of our owne , it is the holy Ghosts and it is due to God. Then againe sinne is perfectly evill , and so it deserves death , but our righteousnesse inherent is not perfectly good , it is imperfect in this life , and nothing that is imperfectly good can merit ( as wages ) eternall life : therefore the Apostle makes such a manifest difference between them , he calls death , the wages of sin , but eternall life the gift of God , it is the free gift of God through Christ. Indeed eternall life some times , many times in Scripture is called a reward . But there is a reward of mercie as well as of justice . Nay God is sayd sometimes to reward his children injustice . How is that ? Though the reward come originally from mercy , yet accidentally it comes to be justice , thus , because God hath tyed himselfe by promise to reward , now promise is debt from a just man : Thus the Lord may be accounted a debtor . How ? saith Saint Austin , as a promiser , if hee had not promised eternall life , otherwise hee owes us nothing at all , much lesse eternall life which is so great a thing . Yet it may be doubted , how eternall life is the free gift of God , seeing it is given for the merits of Christ , as it is here exprest the gift of God through Iesus Christ our Lord , that is , for the merits of Christ ; now a man that gives a thing upon merit , hee gives it not freely . I answer it is free in respect of us ; whatsoever Christ hath done we did not merit it . If it be replyed , Christs merits are made ours , and wee merit in him , and so it cannot be free . I answer , this reason were of force if wee our selves could procure the merits of Christ for us , but that we could not doe , but that also was of free gift , Ioh. 3. God so loved the world that he gave his onely begotten Son that he that beleeves in him should not perish : hee gave him freely , of free gift ; so that though eternall life be due to us by the merits of Christ , yet it is the free gift of God. I wil stand no longer in proving the truth of the Doctrine . I come to the application and use , to conclude with the time . First it serves to confute our adversaries of the Church of Rome in the point of merit . They looke for heaven and eternall life as wages , wee see the Apostle teacheth us otherwise , that eternall life is not given in that manner , but another manner of way ; It is not given as wages , it is the free gift of God. And in Rom. 8. hee saith , that the sufferings of this life is not worthy of the glory that shall bee revealed : all our sufferings , all our workes they are not worthy of the glory of God , we cannot properly merit them . This was the constant Doctrine of the primitive Church : that a good life when wee are justified , and an eternall life when wee are glorified ; they all grant that all that is good in us is the gift of God ; that eternall life is not a retribution to our workes but the free gift of God. When God crownes our merits , hee crownes nothing else but his owne free gift : these and many other sentences wee finde among the ancient Fathers , plainely convincing our adversaries , that in this point they swerve not onely from Scripture , but from all sound antiquitie . Secondly , then to come to our selves , this should humble us in respect of our owne deservings ; doe all the good thou canst , take heede it doe not puffe thee up , thinke not to merit heaven , Alas thou canst not doe it : for what is it to the Almightie , ( as it is sayd in Job ) that thou art righteous ? Thy well doing extends not to him , thou canst doe him no good , therefore thou canst looke for nothing at his hands since thou canst doe him no good : but all that thou doest in his service , it is not for his but for thy good , yet he commands thee , and thou art bound to doe it , but all thou canst doe is no more then thou art bound to doe . Therefore when thou hast done all that thou canst , acknowledge thy selfe to bee an unprofitable servant , and thou hast done no more then thy duty . If thou hast many good workes , yet thou hast more sinne ; and the least sinne of thine in the rigour of justice , will deprive thee of thy interest in God. Therefore thy appeale must bee to the throne of grace , and thy onely plea must bee that of the Publican , every one of us , God be mercifull to me a sinner ; when wee have done all wee can , it must be mercie , and not any merit of ours that must bring us to heaven . Thirdly , here is comfort for the children of God , in that this inestimable treasure of eternall life is not committed to our keeping , but God hath it in his keeping . It is his gift , it is not committed to the rotten box of our merits , then wee could have no certaintie of it , the devill would easily pick the Locke ; yea without picking he would shake in peeces the crazie joynts of the best worke wee doe ; he would steale it from us , and take it away , and deprive us of this excellent benefit : but the Lord hath dealt better for us , hee hath kept it in his owne hands , hee hath layd it up in the Cabinet of his owne mercy and love that never failes : for with everlasting mercie hee hath compassion on us , Esay 54. hee loves us with an everlasting love . It is his mercie that wee are not consumed , because his compassions faile not : and whom hee loves he loves to the end . It is layd up in the mercy of God , hee will have it his gift ; least we should keepe it , and it should be lost , hee hath reserved it in his owne hands . Therefore in temptations when they drive us to doubt of our attaining of eternall life , let us cast our eye upon the keeper of it , it is the Lord , he is warie to discerne , and faithfull to bestow it : therefore let us comfort our selves and say every one of us as Saint Paul , 2 Tim. 1. 12. I know whom I have trusted and I am perswaded that hee is able to keepe that which I have committed to him against that day . Lastly , seeing eternall life is the free gift of God , it must make us thankefull to him for it ; which wee should never doe , if we deserved it ; doth a master thanke his servant for doing his dutie ? So , if wee did thinke heaven were our due , we should never be thankfull for it . Pride is a great enemy to thankefulnesse ; therefore the way is to humble our selves , and to consider that wee deserve no good thing at Gods hands , then wee will take this great benefit at Gods hands most thankefully . Especially when wee consider , it is all that God requires of us , as he saith , Psal. 50. Call upon me in the day of trouble , I will heare thee and deliver thee , and what shalt thou doe ? Thou shalt glorifie me . Glorifying God , and being thankefull to him is all the tribute wee are to pay to this our royall Lord ; and shall we deny him this ? It is a small benefit that is not worth thankes ; We set eternall life at too low a rate , if wee forget to bee thankefull . There was never a precious Iewell afforded so cheape as eternall life for our thankefulnesse . If wee did know what it were to want it , we would give ten thousand worlds rather then be without it . Therefore as Naamans servants sayd to him concerning his washing in Iordan , If the Prophet had commanded thee a greater thing , wouldest thou not have done it ? So if God had commanded us a great matter for eternall life wee should have done it ; how much more , when he saith take it , and be thankfull ; be but thankefull . Thus I have described to you this twofold seruice , the wages of sinne , that is , death , temporall , eternall : The service of righteousnesse , the wages , and reward of that , eternall life , which is not wages but the gift of God. So that I may now say to you as Moses did to Israel , Deut. 30. 19. Behold I have set before you life and death , cursing and blessing . Therefore choose not cursing , chuse not sinne , nor the wages thereof , it is death : but choose life , that you and your seede may live . If wee follow sinne , the wages will be death ; if wee apply our selves to righteousnesse in the service of God , our reward shall be eternall life , not that wee deserve it , but that it is the pleasure of our heavenly Father to bestow it upon us . For the wages of sinne is death , and the gift of God is eternall life , through Iesus Christ our Lord. FINIS . THE PROFIT OF AFFLICTIONS : OR , GODS AYME IN HIS CORRECTIONS . PSAL. 119. 71. It is good for me that I have beene afflicted , that I might learne thy Statutes . ISA. 27. 9. By this therefore shall the iniquitie of Iacob be purged , and this is all the fruite to take away his sinne . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE PROFIT OF AFFLICTIONS ; OR , GODS AYME IN HIS CORRECTIONS . SERMON XXX . HEB. 12. 10. For they verely , for a few dayes chastened us after their owne pleasure , but Hee for our profit , that we might bee partakers of his holinesse . THere are two things ( among many others ) eminently in Jesus Christ , which declare him to be an all-sufficient Saviour of his people ; and these the Scripture frequently setteth forth unto us in a most sweet conjunction , Righteousnesse and strength : So the Prophet , Surely , shall one say , in the Lord , have I Righteousnesse and strength . There are two things likewise in a Christian , which are of eminent sufficiencie , in order to his salvation , and his possession of the Glorious inheritance , purchased by this Saviour ; Faith and Patience : often spoken of severally , and in particular , but withall joyntly and together , as might bee manifested by the allegations of Scripture ; as , bee not slothfull , but be yee followers of them , that by Faith and Patience inherit the promise , &c. Concerning these two which are so eminent in the called of God , and are sufficient in order to their possession of the purchased inheritance ; as the Scripture abundantly treateth of , so most frequently in this Epistle , and more especially , in the 10. 11. and 12. Chapters . In the later end of the tenth Chapter , you have the Apostle there , first dogmatically handling the doctrine of Faith , as the necessary meanes to attaine everlasting life , and as the principall conducement to the possession of glory , and to the saving of the soule ; The just shall live by Faith. In the beginning of the eleventh Chapter , he sheweth the absolute necessitie of Faith , to an acceptable walking , and well pleasing of God ; For without faith ( vers . 6. ) it is impossible to please God : and the whole Chapter is further spent in setting downe the glorious Examples , of Abel , and Enoch , and Noah , and Abraham , and the rest of the Elders , eminent for their Faith , by which ( saith hee ) they received a good report : All whom , did worthily in their dayes , and are now become famous to posteritie ; standing out to this day , as so many living voyces , calling upon us to become followers of them , that we might together with them , bee at length made partakers of the glorious inheritance of the Saints in light . The Apostle , having spoken much to this purpose , goeth on , to that other grace we spake of , so necessarie to the constitution of a Christian , and to the enabling of him to a well and faithfull managing of his Calling , and condition , and that is Patience . Propounded by way of exhortation in the first part of this twelfth Chapter ; and urged with respect to the necessarie uses of it , both concerning duties done , and afflictions to be endured , in the verses following . First with respect to duties , which the Apostle propoundeth under the Metaphor of running in a race ( for such is the course of a Christian life ; which the Saints of God are called to the finishing of ) Let us runne the race that is set before us ; and runne with Patience . Secondly , it is urged with respect to sufferings , and that of two sorts , from men , from God. From men , from whom the faithfull are to make account of sufferings in divers kindes , in shame and derision , in proud and insolent contradictions . and ( according to their power and opportunitie ) in bloudy persecutions , You have not yet resisted unto bloud , uerse 4. From God : and here the Apostle is more large , urging his exhortation to Patience , and a quiet applying of our selves to God , according to all the states and conditions he is pleased to bring us unto , and according to all his severall administrations towards us ; very strongly , labouring to fasten it in the hearts of the Saints of God , as a nayle in a sure place ; first alledging that same passage of Solomon in the Proverbs ; My sonne , despise not thou the chastening of the Lord , And then he further strengthneth his exhortation by invincible arguments . ( I doe but touch upon these things , hastening on to the maine thing I intend ; only desiring to give you a plaine , and briefe Analasis of this Scripture , with the context of it . ) The Apostle ( I say ) driveth on this exhortation by strength of argument ; And that first of all , by propounding to the godly , that whereas the Lord is pleased , to exercise them with afflictions ; to make them drinke many times of a cuppe of bitternesse , yet they have reason to be quiet and patient , because this way the Lord giveth a proofe of his love to his children : and those that are wise and godly , will be glad ( they have reason so to be ) that God should take sucha course with them , as whereby he may give them a demonstration of his deare love and affection : Now herein the Lord evidenceth his love and affection to his people ; for all the afflictions and chastisements that he exerciseth them withall , flow from his love , and are as fruits thereof , For ( saith he ) whom the Lord loveth , hee chasteneth , and scourgeth every sonne whom hee receiveth , verse 6. Secondly , he propoundeth it to their consideration as a course wherein the Lord giveth an evidence of his peoples adoption : For , what sonne is hee whom the Father chasteneth not ? But if yee bee without chastisement , where of all his children are partakers , then are yee bastards and not sonnes , vers . 78. Now the godly should be glad , to have the Lord take such a course with them , and so to order out his administrations concerning them , as that they may have some comfortable evidence to their soules , that they are his adopted ones , and such as hee will one day acknowledge for to bee his children . But thirdly , and that which more concerneth our present purpose : the Apostle urgeth his exhortation by a comparison that he frameth , betweene God , the Father of spirits , and men , that are fathers of our flesh : we have had fathers of our flesh , and they verely , for a few daies chastened us , and wee gave them reverence ; shall we not much rather be in subjection to the Father of spirits and live ? they chastened us for their pleasure , but Hee , for our profit , that wee might bee partakers of his holinesse . Wherein you see the comparison is laid out in severall particulars ; and the preheminencie , the advantage of the comparison is given to God ; for so is the scope and intent of the Text. It lieth thus briefly ; First , Wee have had fathers of our flesh , and God is the Father of Spirits ; if we have beene contented to undergoe the discipline of our earthly fathers , much more have we reason quietly and patiently to submit our selves to the proceedings of the Father of our spirits . Secondly ; They for a few dayes chastened us , and we gave them reverence ; it is but a few dayes neither , that the Father of spirits meaneth to keepe us under his discipline : suppose it be all our time , and perhaps it shall be so , yet all that is , but the time of our minoritie ; and therefore if we have beene content to submit to our earthly parents theirdiscipline for a few dayes , shall we not much more be in subjection to the Father of spirits , to his chastisement , though it befor our life-time ? for the disproportion is infinitely greater between the time of this life compared with the state of maturitie and ripe age which the Saints shall come to hereafter ; and the time of our minoritie and childhood compared with the state of full age and man-hood in this life ; for alas , how short are our dayes ! they are spent , even as a tale that is told . But lastly , that the Apostle might over-power the spirits of the godly , and quiet their mindes , and make them compose themselves to a patient waiting upon God , and a willing submission to whatsoever condition hee shall bring them into ; Our earthly parents ( saith he ) according to their pleasure , and many times in the strength of passion , and with over-much unadvisednesse and heat of bloud , not so much respecting the weake condition of their children , chastened us ; but he , that is , our heavenly Father , the Father of spirits , for our profit ; and what profit ? that we might be partaker of his holinesse . This is an Argument ( I conceive ) very suteable to the occasion of our meeting together at this time , in regard of those whom more especially , and neerely it concerneth , the Parents of this deceased young Gentleman ; whom the Lord is pleased now deeply to afflict , and to reach out to them a bitter Cuppe ; I shall endeavour therefore to speake somewhat in this Argument : And though it concernes them in a more speciall manner ; yet , it is a meditation , that concernes us all to take knowledge of ; and such a one , as if we belong to God , and that the Lord hath a purpose to bring to heaven , we shall have occasion in our time , to make often use of . Passing over therefore other things , let us come to consider of this later part of the verse ; and of the later part of the comparison here framed by the Apostle , in order to the strengthning of his maine Argument , whereby he urgeth his exhortation , to the patient bearing of those Afflictions that God shall bee pleased to exercise us withall : Our earthly parents for a few dayes chastened us after their owne pleasure , but Hee , the Father of our spirits , for our profit , that hee might make us a partaker of his holinesse . In the words themselves , wee have to consider these particulars : And the maine pillars of our discourse for the present ( letting passe the rest ) shall be these severalls . First , we are to take knowledge of this point in the generall , viz. That God Almighty is graciously set to procure , and further the good and profit of his people . Secondly , and more particularly , That in all the afflictions and chastisements hee bringeth upon his people , his eye and ayme is at their good . Thirdly ; The great profit , and benefit that God aymeth at , and intendeth to his people in all his fatherly administrations , especially of castigation , is , that hee might make them partaker of his holinesse . I begin with the first , and the more generall point . You see the Text importeth it plaine enough , that God Almightie is graciously set , for to procure , and promote , and further the good , and benefit , and profit of his people , of such as feare his name , of such as he is pleased to receive for his owne : his heart ( I say ) is set upon them to doe them good , he is studious of their profit , hee hath a due respect to their benefit , in all his dealings and administrations to them . Next to his owne glorie , ( which is dearest to him of all things else , and good reason too , for that is better then salvation and eternall happinesse . But I say next to his owne glorie ) and the glorie of his beloved sonne Jesus Christ ; the maine thing that hee aymeth at , is , that he might make his people happy with him ; and that they might be every way profited , and advantaged both in soule and body ; and furthered to eternall happinesse . This will appeare to us , if we consider first , The ordinances of God , which he hath appointed in order to his peoples good . Secondly , if we consider his commandements and impositions . And Thirdly , if wee consider all his various administrations towards them . All which will clearely manifest to us , that Gods ayme in all , is , at the profit and benefit of his people . I shall touch but upon some particulars , and on them neither I shall but onely glance ; because I would keepe my selfe within the compasse of the time . First , consider the Lords ordinances that he hath provided for his people , and calleth them out to give attendance upon ; they are all with respect to his peoples profit , and an eye to that . As for instance ; That great ordinance which God hath set up in his Church , namely , that of preaching , and dispensing of the sacred misteries of the Gospell ; it is with respect to his peoples profit ; To open their eyes , and to turne them from darknesse to light , and from the power of Satan unto God , that they may receive forgivenesse of sinnes , and an inheritance among them which are sanctified by faith in Christ ; That they might be brought into the fellowship of this misterie , and be inriched with all the treasures of the Gospell . And the Apostle saith , that all Scripture ( which this ordinance of Preaching is to be conversant about , that Scripture which wee are to breake abroad among you this way ) it is profitable ; Profitable for Doctrine , for reproofe , for instruction , for correction ; and it will make the man of God perfect ; So profitable , as that it is able to perfect a man , to make him wise to salvation ; and we need no more wisedome . The like might I speake concerning the Sacrament of the Lords Supper ; It is instituted of God with an eye to his peoples benefit , that they may come to be made partakers of that profitable flesh and bloud ( for so I may justly call it ) of the Lord Iesus . It is not the bloud of Bulls and of Goats ; it is not the bloud of all the men in the world , that is profitable for such purposes , as the pacifying of the wrath of God , the quenching of the flames of his displeasure , the purging of the conscience from dead workes ; of those wee may say as David in another case , what profit is there in my bloud ? But there is profit in the bloud of Christ , and with respect to that , this ordinance is provided in the Church , that the people of God , attending thereon according to his institution may come to be made partakers of the vertue and benefit thereof ; having the remission of their sinnes , thereby sealed up to their consciences through faith in that bloud . The like Instance might I give of Prayer , and the rest of those holy ordinances which God hath set up in his Church ; but I will name no more , lest I be prevented . Onely by the way consider this : Most unworthily doe we deale with God , with Preaching , with the Sacrament , and with all these holy ordinances , if so bee wee doe not reape profit , and benefit by them : A soule that liveth unprofitably under the dispensation of these , doth but take the name of God in vaine : Every time wee come to heare the Word preached , and to attend upon the Sacrament , and goe away from them , no better then we were when we came to them , wee take the name of God in vaine ; and deale unworthily with these holy things : They are given to profit with , and wee shall but increase our owne guiltinesse , if we be not profited by them . But I say ( brethren ) this is that which God hath respect unto in all his provisions for his people , in the Institution of all his ordinances ; their profit and benefit : and when he findeth any ordinance that is not for the benefit of his people , though they bee of his owne institution , yet hee takes them away ; therefore the Apostle speaking concerning the Mosaycall Rites and institutions of the Ceremoniall Law , he calleth them unprofitable , and beggerly rudiments , and so God himselfe counted of them , and for their unprofitablenesse , there was a gracious disanulment of them . But especially and above all , this will be most apparant if we cast our eyes upon the Lord Jesus , who is indeede the substance of our preaching ; and of our receiving the Sacrament , and of all the ordinances of God , and of all his promises : it is with respect to our profit that the Lord hath beene pleased to ordaine him , both in respect of his person , and the constitution of that ; and in respect of his offices , and all his fatherly administrations concerning him : a gracious respect hee hath had in all to the profit of his Church , as might appeare in the severall particulars . A body hast thou prepared for mee ( saith hee in the Psalme ) why ? That Christ might be the more profitable to his people ; sitted thereby to converse with , and to communicate himselfe unto them . The Word was made flesh , and therefore made flesh that he might dwell among us ; that there might bee a meete cohabitation with him . And as this was the respect God had in his incarnation , so it was in all his humiliation . What was the reason that hee was acquainted with sorrowes and griefes , and miseries , both from God and men ? but that hee might be the more for our profit ; that wee might have a mercifull High Priest , that he might the better know from experience the way to commiserate , and compassionate his people in their distresse . Yea in his death , in his resurrection , in his ascention , in his preferment at Gods right hand ; in all these administrations of God the Father concerning his Sonne , hee had a gracious respect to the good and profit , and benefit of his people . Againe secondly , consider all the appointments of God , his injunctions and commands to his people ; hee doth in all ayme at their profit ; as it is in Deut. All these things I command thee for thy good . The Lord requireth nothing at his peoples hands but it is for their profit : He calleth upon us to believe , it is that wee might have the profit of his word and promises . Hee calleth upon us to repent and to leave our sinfull wayes , if thine eye offend thee plucke it out , if thy hand offend thee cut it off , for it is profitable for thee that one of thy members should perish , and not that thy whole body should bee cast into hell ; he hath an ayme at our profit , wee thinke hard of it ( as wee are naturally apt to doe , through a deepe affection wee beare to our base lusts ) that God should come so neare to us and deale so strictly with us , as to command us to plucke out our eyes , and cut off our hands , that is , to part with our dearest corruptions ; Alas ( my brethren ) if God saw that it were good for us , that it were for our profit to keepe our lusts , he would not take away one of them from us , but we should have them ( as I may say ) with all his heart : but hee knoweth that as they are not for his glory , so they are not for our profit , he seeth that there is not any good to be gotten by our retayning of them ; therefore it is ( I say ) that he is so strict in his impositions , that hee so often calleth upon his people to repent and to cast away their sinnes . Thirdly and lastly , consider all the administrations of God to his people , and wee shall see that in them all hee hath a respect to their profit . As for instance : he is pleased to suffer sinne and corruption to remaine in his servants all the while they are in this life , he could wholly take it away and free them from it , even in this world : But he knowes that it is for their profit to suffer these Inmates , these Cananites to remaine that they may be as prickes in their eyes and thornes in their sides ; to make them the more weary of the world , and the more desirous of heaven . He is pleased many times to suffer his people to have sinne not onely tirannizing and usurping , but prevayling against them ; but it is that thereby they may attaine to a greater degree of humiliation . He suffereth them sometimes to fall , for this very purpose that he might exalt them . Hee is pleased to permit the Divell to buffet them , and to use them very hardly : were it not for their profit , hee would tye him up in Hell , and give him no such leave as this ; but ( as he sayd to Saint Paul ) least they should be exalted above measure , the messenger of Sathan is sent to buffet them , Yea the Lords withholding of his spirituall comforts ; his deserting of his people , the hyding of his face from them , the withdrawing of those sweet and gracious manifestations of himselfe unto them , it is all with respect to their profit ; that they may be taught the more to prize the comforts of his spirit , and to walke more worthy of them when they doe enjoy them . He is pleased sometime to suspend his answering of their prayers , and to hold them long in the expectation of the returne of their requests : it is for their profit ; that they may bee thereby stirred up to ply the Throne of grace with more frequent and earnest praiers ; that so the greater their adventure is ( as I may say ) the greater their returne may be : It being in this case with them as it is with Merchants , the greater adventure they send forth , and the longer their ship is out , the greater and more advantageous is the returne . Many times againe , hee is pleased not onely to suspend his answer to their prayers , but to deny the granting of his peoples request in the very kinde they sue for : But even in this too hee hath respect to their profit : hee heareth them ( as one well sayd ) according to their profit , thou gh not according to their wills : so he dealt with Moses concerning his request of entring into the Land of Canaan . Againe the Lord is pleased to keepe his people many times in a low condition , and in meane estate , to put them into bare commons and hard pastures , while others are grazing in full meddowes ; it is with respect to their profit , to teach them the more to depend upon him , to enable them the better to live by Faith. Againe , for this purpose hee takes from his servants deare blessings , the Wife from the Husband ; the Children from the Parents ; as wee see verified this day in this place , concerning our friends here , the mournefull survivers and attendants upon this sad occasion ; but in these administrations hee intendeth his peoples profit , as wee may see in the case of Iob ; the Lord takes away all his children , but ( saith the Apostle ) yee have heard of the patience of Iob , and have seene the end of the Lord : hee was no looser in the conclusion , but God returned at length all into his bosome againe , nay double . In a word , for this very purpose it is , even for their profit ( for alas it is not Gods owne benefit hee seekes after but his peoples in all his administrations ) that they live , that they doe , that they suffer , that they dye ; their death is in order to their gaine , as the Apostle saith , to me to live is Christ , and to die is gaine . To make some application of this , and so to proceede . First , let us here take occasion , as many as are the called of God according to his purpose ; and implanted in this glorious relation of children to a father ; let us learne to advance his name ; and according to his name , let his prayse be in all the Congregations of the Saints . Truely ( as Moses ) sayd once ) their Rocke is not as our Rocke : So may wee say , other fathers are not as this Father , our Father is set for the good and profit of his children . The divell is a father , so our Saviour speakes , you are of your father the divell ; hee hath children , and he studieth nothing so much as that they may live all their daies in pleasure ; striving to leade his followers altogether in pleasant paths : But alas hee hath no ayme at their profit , it is their losse hee seekes ; and therefore at last hee makes them pay full deare for all their pleasure and content . But now God , hee is a wise Father , and in all his dispensations to his children ( though they seeme for the present unpleasant ) hee hath an ayme at their profit . Let this be for his prayse . Secondly , let us labour to beleeve this , that God in all his dealings and administrations towards us , hath an eye to our profit . How hard soever the condition be that he putteth us into , if he take from us the desire of our eyes , the delight of our hearts , our liberties , our estates , our children ; yet be perswaded of this , that God doth it for my good and benefit . And thirdly , labour to reape the fruit and benefit that God aymeth at and intendeth , and would have us receive from all his administrations . When we are called together to give attendance upon the preaching of the Word ; then thinke , what am I come hither for ? is it not for my profit ? would God have me trifle out my time ? surely the Lord would never have singled out a day of seven for himselfe , but that hee might likewise make his people partaker of spirituall advantages , and heavenly benefits ; and therefore I lose a day , and never heare well , except I heare to profit . And thus what I say of this Ordinance , I might likewise speake of the rest before named . And so for this present occasion ; the Lord now you see is pleased to call us to the house of mourning . Was it thinke yee ? the purpose of God , that wee should meet together here in a customarie complimentall manner , to doe things in a common garpe , only to eate together , and drinke together ? No , the Lord calleth us to a house of mourning , for our profit , that we might consider the end of all men , and that wee that are living , might lay the thing to heart . And for you that are in present distresse , in regard of this particular affliction ; reckon upon this , that God hath done this for your profit ; labour yee therefore to reape the fruit of it ; bee not so much poring upon the affliction , and altogether complaining of the bitternesse of the cup ; but follow on after the profit and benefit that God intendeth you thereby . And let every one labour to improve all administrations of God to this purpose ; that as he in them all intendeth our good , so let us pursue after the benefit . Secondly , let it instruct us further concerning our dutie : even to walke worthy of such a God as many of us as are in relation to him , as children to a Father , and servants to a Master ; How should this first of all , winne us over to such a Father , to such a Master ? and to make it our highest ambition , to be the people of such a God , the children of sucha Father , that is devoted to the profit and advantage of his children and servants ? This is the gracious goodnesse of God , he takes pleasure in the prosperitie of his servants : their profit is his pleasure : Let us therefore walke worthy of such a Father , of such a Master ; And seeing he intendeth our profit , and that wee cannot profit him , let us labour to walke in all well-pleasing : Wee cannot profit him , let us labour to please him . Lastly , here is a word of instruction for Ministers , wee should in this case ( as those that are intrusted with the sacred ordinances of God ) labour to put on the minde of God ( so the Apostle , we have , saith he , the mind of Christ. ) Wee in the course of our Ministerie , as God aymeth at his peoples profit , so should wee , not ayme at our owne praise , and at our profiting by them , but that we might profit their soules . O blessed Preaching , when people profit by our preaching , when they are by that increased in knowledge , in love , in faith , in every grace . Such a Preacher was Saint Paul : I please all men ( saith he , 1 Cor. 10. ult . but how ? ) not seeking mine owne profit , but the profit of many , that they may bee saved . Oh labour to preach profitably , that our people may thrive under our ministerie . This is that which God aymeth at , and this is that which we should ayme at too . And thus I have done with the first , and more generall proposition arising from the words of Text. I come now to the second and more particular thing that we are to consider hence , and that is , that As God graciously setteth himselfe to procure his peoples profit in all his administrations ; so this is that hee aymeth at , in all the afflictions and chastisements , he exerciseth them withall . It is no pleasure for him to be lashing and whipping his people , to hold them under such sharpe discipline , it is for the profit of his children : so the Text expresseth it , but he for our profit . Which first of all implieth , that Afflictions and chastisements are a meanes conducing to the profit of those that undergoe them : A point plaine in the Text , and the Scripture abundant in the proofe of it ; and the experience of the Saints in a plentifull manner confirming it . It is good for mee ( saith David ) that I have beene afflicted . And Ioseph giveth this honourable testimonie of God , The Lord ( saith he ) hath caused mee to be fruitfull in the land of my affliction ; and thereupon giveth his child a name suteable . Afflictions and chastisements , they become profitable , as the furnace to the gold , to purge out the drosse , to make a separation betweene the pure mettall , and the ore . Profitable , as physicke to the body , to purge out the malignant humours . Profitable , as sope to the cloth , to fetch out the staines , to take out the greasie spottes ( it is the Scripture expresion , their hearts are as fatte as grease ) to make them white . Profitable , as the Thunder to the Ayre , to purge it , to make it more commodious to breathe in . Profitable , as the wind to the water , to make it the purer by its ventillation . Profitable , as the pruning knife to the tree , to make it more fruitfull . These , and the like metaphors we have , and by them wee are to conceive of the good , and benefit that comes to us by Gods castigation , and fatherly exercising of his people with his discipline , and rod of Affliction . But what are these blessed fruits , what is the profit accruing to the soule of the people of God by this meanes ? I can but name part of them . Besides that which is exprest in the Text , that we might bee partaker of his holinesse , there are these gracious effects of afflictions . Weaning from the world : a bringing us into more acquaintance with God. Manasseth when hee was in affliction , hee besought the Lord his God , and humbled himselfe greatly before the God of his Fathers , and prayed unto him ; and then ( saith the Text ) he knew that the Lord hee was God. God by this meanes makes us know our selves : the vanitie of the creature ; the sinfulnesse of sinne ; the sweetnesse of the Word ; the excellency that is in the promises ; makes us more compassionate to others ; keepeth us from hell ; and many other fruites there are of afflictions . But to passe this . A second thing implied in the Doctrine is this , that as afflictions are meanes conducing to our profit , so God in exercising his people with them mainly intendeth it . The Lord ( saith Moses ) led thee through that great and terrible wildernesse , wherein were fiery Serpents , and Scorpions , and drought , where there was no water , suffered thee to hunger , brought thee into hard straites ; but what was Gods ayme in this ? that hee might humble thee ; and that hee might prove thee , to doe thee good at the later end . By this ( saith the Prophet , speaking of the afflictions of the Church ) shall the iniquitie of Iacob be purged , and this is all the fruit to take away his sinne . This I say is that which God intendeth by the afflictions of his people : and this is that which the servants of God , by faith have beene able to apprehend , and to interpret the Lords meaning in all his sharpe dispensations towards them : As the Prophet Habakkuk , having made a terrible description of the Babylonish rod , hee concludes in the twelfth verse of his first Chapter ; Art not thou from everlasting , O Lord my God ? Wee shall not die , O Lord , thou hast ordained them for Iudgement ; and O mighty God , thou hast established them for correction . This is that likewise which the Saints of God have looked for , and expected , that while the windes of afflictions have beene blowing , some ship or other should come home richly fraighted . So David , when that storme of cursing came from the mouth of Shimei : Oh ( saith David ) let him alone , let him curse , it may be that the Lord will looke on mine affliction , and that the Lord will requite good for his cursing this day . So when Rabshaketh came up against Ierusalem : Let him alone ( saith Hezekiah ) answer him not a word , it may be the Lord will heare the words of Rabshaketh , whom his Master hath sent to reproach the living God , and will reprove the words which the Lord hath heard ; It may be the Lord will open his eare upon this rage and blasphemie , and consider his people and doe them good . The Saints of God , I say , have expected good , and benefit from Gods afflicting of them . For the use of this , and so to draw to a conclusion . In the first place : Seeing this is Gods intent in all his administrations to his people , especially in his castigations of them , and reaching out unto them such sharpe and bitter potions . It may serve to checke and controule all those hard thoughts , that wee are apt to suffer to lodge within us , concerning Gods dealing with us , in the time of our distresses . Apt we are to speak foolishly and unadvisedly concerning God , and to misconster his administrations . This hath beene the frailtie of Gods dearest servants in their affliction . I shall one day ( said David ) perish by the hand of Saul . Woe is mee ( saith Isaiah ) for I am undone , because I am a man of uncleane lips . The Lord ( saith the Church ) hath broken my teeth with gravell stones , and covered me with ashes , he hath removed my soule farre off from peace , and I said my strength and my hope is perished from the Lord. The Lord hath forsaken me ( saith Zion ) and my Lord hath forgotten mee . Iob though for a good while hee carried himselfe very fairely , and demeaned himselfe very warily toward God ; yet when he began to be wet to the skinne , then he speakes foolishly , and unadvisedly , falleth to the cursing of his day ; not to the cursing of his God ; as Sathan thought he would , but of his day , though that was too much , and ill beseeming so holy a man , The Saints , I say , are apt to mistake themselves this way , and to overshoote themselves in this case . We should therefore humble our selves before the Lord for this distemper of soule , and labour to keepe downe such unquiet thoughts , and hard disputings that are apt to rise within us against God , and his dispensations : And consider , that whatsoever our thoughts are , yet the Lord knoweth his owne thoughts concerning us ; as he himselfe speakes in Ier. 29. howsoever ( saith he ) you may thinke that I intend to cut you off for ever , yet I know my thoughts that I thinke towards you , even thoughts of peace , and not of evill , to give you an expected end . Againe secondly , it may serve to comfort the godly concerning all the meanes and instruments of their sufferings , whether they be men or divels . Wicked men and divels whom God useth as a Rod to chastise his people , their malice is great , and their rage violent , and they march on with much furie against the godly ; they intend their utter ruine and devastation , and purpose nothing lesse . But O Assyrian ( saith God ) the rodde of mine anger , and the staffe in their hand is mine indignation : howbeit hee meaneth not so , neither doth his heart thinke so , but it is in his heart to destroy and cut off ; But ( saith the Lord ) whatsoever his meaning is , I know what my intentions are ; hee is but the rodde in mine hand , and I will give such strokes with it , as my people may beare , and such as may bee for their profit . This , I say , should comfort us concerning all the instruments of our suffering , whatsoever they be . The Phisitian , you know , applieth the horseleaches to his distempered Patient , the Horseleech intendeth nothing but the satiating and filling himselfe with the blood of the sicke partie ; but the Physitian hath another ayme , even the drawing out of the putrified and corrupted blood . God suffereth wicked men and divels as Horseleeches to suck his people , to draw their blood , but it is in order to their good ; it is no matter what wicked men thinke , though Ashur thinke not so , yet God purposeth it , and aymes at it , and in conclusion effects it ; and then ( saith hee ) it shall come to passe that when the Lord hath performed his whole worke upon mount Sion , I will punish the fruit of the stout heart of the King of Assyria , and the glory of his high lookes . Againe in the third place . Seeing this is Gods ayme in all his afflictions , whatsoever the instrument be , how sharpe soever the castigation be , or of what nature , whether it be in a spirituall way by sore temptations and buffetings of Sathan , or outwardly by losses in our estate , or death of friends , &c. seeing I say this is Gods purpose and intent that his people may be profited ; Let us quietly and patiently apply our selves unto God , and expect the quiet and peaceable fruit of righteousnesse , that shall spring up in due time , to those that are this way exercised by the Lord : Looke for it and presse on to this , quietly to waite on the Lord our God for a blessed fruit of such administrations . An argument ab utili , is an argument of great prevayle : what will not men doe for Profit ? It is for profit that men rise up early and goe to bed late , and eate the bread of carefulnesse . The Husbandman takes much paines and plowes his ground , indures many sharpe stormes , and piercing winters ; the Machant runnes divers hazards abroad , and all for profit : so should we , be willing patiently and quietly to submit to Gods dealing , humbly to apply our selves to his wise and fatherly administrations , seeing hee intendeth by it our profit . And take heede of murmuring and repining against the Lord : this will make him indeede to lay heavier blowes upon us ; an impatient Patient makes the Physitian deale more harshly , and a strugling child procureth for himselfe the more and sorer stripes ; what though our potion bee bitter , so long as it is wholesome , have wee not reason to submit our selves ? But here is the mayne thing wee sticke at . You may happily reply ; Indeed if we could see our corruptions subdued , our hearts humbled , the pride that is within us abated , and that God would be pleased to bring us more nearer to him , and make us more heavenly minded , and weane our affections from the world , if wee could see this fruite of all our sufferings and temptations and crosses , it would be an abundant satisfaction to our soules ; but alas , alas , wee cannot see this profit ; our hearts are still full of many spirituall distempers , and great prevaylings of evill there is upon us ; notwithstanding all these Stormes and Frosts , and tempestuous hard Winters , yet these weeds of wickednesse grow and are marvelous lively : this is the bitternesse of the cup , and this is that which sinketh the heart most under all those pressures which lye upon us . To which I answer , first , wee must judge rightly and wisely ; and consider well whether it be the time for the fruite of affliction to spring forth . No affliction for the present seemeth joyous , and no affliction , it may be for the time of its working appeareth commodious : But ( saith the Apostle ) they doe bring forth the quiet fruite of righteousnesse . Againe secondly , wee may perhaps beare too much upon the physicke : alas ! afflictions and crosses of themselves they will rather drive us further then draw us nearer unto God ; wee are therefore to submit our selves unto God in his way of administration , and to intreate his blessing upon them , that through that they may be made successefull . As every creature , so every condition both of prosperitie and adversitie , is sanctified to us by the Word and by prayer . And take heede of disputing against the Lord , as wee are apt to doe , he is wise above all that wee can conceive , he is wonderfull in working , and knoweth how to bring about the good of his people in a wonderfull way : what if he will plunge thee into the mire in order to holinesse ? what if Christ will put clay upon a mans eyes in order to sight ? a medicine more likely to put out his eyes . Considering therefore that God is wise and wonderfull in his working ; let us apply ourselves to him , and in due time wee shall see the fruite and benefit of all his administrations . I should now have come to the third and last proposition , and that was , That this profit that God aymeth at in all his castigations of his children , is to make them partaker of his holinesse . And this is profit indeede , when God thereby draweth us from the world , and makes us more heavenly minded , and more dead to the creature , purgeth away our drosse , and takes away that filth and corruption that is in us ; oh this will I quit all the cost , and make amends for all the labour and paines and hardship wee have beene made to endure . But I shall forbeare to insist upon this . So much for the Text. There is a word to be spoken according to custome with respect to the occasion of our meeting . I have done the maine part of my taske , which was to present to you a word of instruction ; and therefore for the occasion concerning this young gentleman disceased , whose Funeralls wee now solemnize , I shall but speake a few words and so conclude . I neede not to speake any thing concerning his parentage and discent ; nor much concerning his education , I am confident that that was religious and gracious , and such as wherein there was a second travell in order to his spirituall birth , that Iesus Christ might be formed in him . For his owne particular , though I can speake nothing upon my owne knowledge ( being a meere stranger ) yet I have such a testimony concerning him , from those that deserve credence both of me and you , as that I shall conclude that of him , as may give us good hope concerning his finall and eternall estate . If so be contrition of heart and sorrow for sinne ? If earnest and constant prayer unto God ; If lamenting of youthfull miscariages and the not answering of time and meanes , and opportunities , and religious education , and that godly care that was exercised in order to his spirituall welfare and building of him up in the knowledge of God and of Christ. If , I say , the lamenting of the neglect of opportunities of this kinde : If so●…e the desire of the prayers of others for him , and that out of a sense of his owne disabilitie to plead his owne cause : If so bee a gracious communication of God unto him in wayes of comfort in the time of his sicknesse , supporting him under divers pressures , and many sore and grievous temptations that lay upon him : If so be his setled resolution concerning his spirituall estate ; and the satisfying of others in many doubts and disquiets of spirit that rose within him . If so be the due respect to the Lords day , the desire of promoting the sanctifying of it both by himselfe and others , with a continuall griefe proceeding from a sense of his owne disabilitie to answer to the occasions and duties of the day . If there bee any thing to bee concluded of concerning Religion , from such passages as these ; then ( brethren ) I have all these as so many materialls put into my hand to builde withall , and so to reare up a testimony before you concerning this disceased . And thus in briefe have I testefied of him ; and to you all hee ( though dead ) now speakes , but in a more speciall manner to you that are young men : his death , and that example wee have in him of mortalitie , is as a loud Sermon preached unto you , concerning the care you ought to have , to bethinke your selves in your younger yeares of the things that concerne your spirituall and eternall welfare , and how much it concernes you now to give all dilligence to make your calling and election sure . Your thoughts ( it may bee ) are too much upon your patrimony and inheritances , your houses and possessions , your great estates and your matches , that thereby you may ( as you use to say ) rayse your fortunes : too too apt you are to be taken up with these considerations and to pursue thoughts of this nature : but you see by this example how God may come and prevent the accomplishment of all these , and in that day , in that very day all these thoughts will perish , death may come and marry you to the dust , and call you , not to your fathers mansions , but to the common house appointed for all living , where you must say to corruption , thou art my father , and to the worme , thou art my mother and my sister : this was his condition , and so may yours bee too : Therefore you young men , remember you your Creatour in the dayes of your youth ; and know you that God hath provided instructions and counsels in his Word that are directed to young men , that they may know how to cleanse their way , and to flie the lusts of youth , and betimes to beginne with God , that so whether they live to old age , or be cut off in youth , they may be gathered to their Fathers in a good and a full age , like a Shocke of Corne , and so receive the blessing of the promise . FINIS . SPIRITUALL HEARTS-EASE ; OR , THE WAY TO TRANQILITIE . PSAL. 42. 5. Why art thou cast downe , O my soule ? and why art thou disquieted in mee ? JOB 5. 24. Thou shalt know that thy Tabernacle shall be in peace . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1630. SPIRITUALL HEARTS-EASE ; OR , THE VVAY TO TRANQVILITIE . SERMON XXXI . JOHN 14. 1 , 2 , 3. 1 Let not your hearts be troubled , you beleeve in God , beleeve also in me , 2 In my fathers house are many mansions , if it were not so , I would have told you , I goe to prepare a place for you . 3 And if I goe and prepare a place for you , I will come againe , and receive you unto my selfe , that where I am , there yee may be also . IN the 33. verse of the former Chapter , our Saviour Christ told his Disciples , that he must now goe away from them ; Little children , yet a little while I am with you , and you shall seeke mee , and as I said to the Iewes , whither I goe you cannot come , so say I now to you . This message of the departure of Christ from the earth , of his being tooke from them , did exceedingly sad their hearts , and very much perplex , and disquiet their spirits ; they knew what a comfort they had in the presence of Christ ; they knew what a faithfull Teacher hee was , what a mightie Protector hee had beene , how gracious and full of heavenly comfort hee had manifested himselfe to them at all times in his being with them ; And they could not now thinke of parring with him , without much perplexitie , and disquiet , and trouble of spirit . Therefore the words that I have now read , are the speech of our blessed Saviour , to comfort them , strengthening their hearts against those disquiets under which they were exercised ; In which words you may briefly observe these three things , for time will not suffer mee to stand much upon them . First , a dutie whereunto they are exhorted . Secondly , the meanes whereby it may be performed . Thirdly , the letts that were to bee removed , that hindered them in the performance of the dutie in the use of these meanes . The dutie that is to bee performed , is in the beginning of the first verse , Let not your hearts be troubled . The meanes whereby to performe it , in the words following , You beleeve in God , beleeve also in me . The letts and impediments of the performance of it in the use of these meanes , are so many objections and doubts , as are wisely prevented by the wisedome of God , in the two verses following . I shall take them as I come to them in order , and but give a briefe touch upon every one of of them . First , the dutie that is to be performed , it is this , to stablish and comfort their hearts , Let not your hearts be troubled . The word that is here translated , trouble , it signifieth such a trouble as is in water , when the mudde is stirred up , or when the waves and surges are raised by some tempest or storme ; It signifieth such a trouble as is in an Army , when the Souldiers are disranked , and routed , when they are disordered , and it shewes thus much , that those distempers that are in the hearts of men , in the affections of men , doe exceedingly hinder their judgements , that they can see no more , nor discerne things no better , then a man can doe in a muddie water . All the affections are as so many Souldiers in an Armie disordered , that keepe not their due subordination to their leader and guide , by reason that the understanding that should guide the will and affections , is now made a servant to them . And this distemper of spirit ariseth from the inordinacie of the affections , the inordinate motion , and agitation of them . This is called trouble , Let not your hearts be troubled ; Bee not disturbed thus , and disquieted , and disordered ; So that no facultie of the soule can performe its owne worke ; So as that it is disabled to judge of things according to truth , but that you are mis-led , and deluded by mists and appearances . It is with the mind in sorrow , as it is with the eye in teares , that cannot see a thing clearely , so the mind cannot judge of things distinctly , when the soule is disturbed ; Let not your hearts be troubled . But that which our Saviour aymes at here , hath a particular respect to the affections of feare , and griefe , when these are in the excesse , the mind is troubled , when a man over-feares any thing , or over-gries any thing , hee is troubled and disquieted ; Let not your hearts be troubled ; that is , grieve not for things more then they are to be grieved for , and feare not things more then they are to be feared . For all these will dis-joynt the soule ( as it were ) it will put the spirit to much paine and disquit , as a bone out of joynt ; Therefore by all meanes keepe your hearts in a right state , in that order that God hath set them ; Let not your hearts be troubled . That , that I will briefly note here , shall be but thus much , that Men are wondrous prone , even the very best men , to be disturbed in their passions and affections . Our Saviour Christ speakes it here to his Disciples , to those that he had taught , before whom hee had gone , as an excellent example all his dayes , yet these holy men , these followers of Christ , that had followed him through so many dangers , and after so many teachings , and instructings of them ; hee had need to call upon them , to stirre them up to consider of their owne estate , that their hearts might not bee troubled . You may see the Maladie in the Medicine . Every prohibition in the word supposeth a corruption , and an aptnesse in the naturall heart and spirit of man , to sinne , and transgresse in that particular ; Therefore when Christ speakes to his Disciples , and tells them they should not be troubled . It shewes , that even the best men , are subject to excesse of passion , and affection , to be disturbed , and troubled , through immoderate feare , or griefe , for that was the case of the Disciples . Now briefly I will shew the grounds of it , and come to the Application , because I will hasten . This trouble that is upon the spirits sometimes of the best men , it ariseth , Partly from Gods providence , and hand upon them . And partly from Sathan . And partly from themselves . I will shew you the causes in these in particulars , and then applie it . First , it riseth many times from the hand of God. The Lord is said to bee a Sunne , and a shield ; The Lord will be knowne to bee a Sunne , and a shield to his people . Now , looke as it is with the earth when the Sunne withdraweth his light , it is all darke and cold , and dead ; So it is with the hearts of the best men , when God withdrawes the light of his countenance from the soule , it is as the earth at midnight . And as it is with Souldiers in the battell , if their shields be taken from them , they are exposed to every dart , and danger ; every thing may annoy them , and wound them . So it is in the state of the soule ; if God withdraw himselfe from it , and doe not now support it as before , and doe not fence , and strengthen it as at other times , the fierie darts of Sathan will pierce deepe into the soule , and the spirit will not bee able to uphold it selfe against these assaults . Now God withdrawes himselfe sometimes from his servants , and that in speciall wisedome . In respect either of the time past . present . to come . Sometimes God doth it in respect of the time past , and so hee doth it by way of correction . First , to correct his children for their former wantonnesse , they have abused the expressions of love , and now as a Father takes away the light from his child , when hee sees hee makes no better use of it then to play with it . So God sometimes takes away the light of his countenance ; that is , he casts cloudes before himselfe , he doth not manifest himselfe in that loving favour , when his servants neglect that reverence and feare that hee expects from them in the midst of his mercies . Secondly , this hee doth sometimes as a correction of their negligence , when God hath called on them from time to time , and they have neglected calling on God ; hee hath called upon them for dutie , and for the leaving of such particular evils , and they have neglected it . Now God withdrawes himselfe , to make them know what it is to doe so ; And because they will not know what it is to heare his voyce , when hee calls , hee will make them feele it , by his not hearing their voyce when they pray . Sometimes hee calls to them , as hee did to the Church in the Canticles ; Open to mee my sister , my Spouse , my love , &c. The Church is negligent and carelesse ; I have put off my cloathes , how shall I put them on ? I have washed my feet , how shall I defile them ? Now hee withdrawes himselfe from the soule , and what is the end of it ? The Keepers strike her , and the watch-men take away her vaile ; and now shee is left to trouble and perplexitie , because Christ had absented himselfe , whom shee would not entertaine , when hee offered himselfe ; Thus God doth , to correct that , that is past . And farther , God doth it sometimes to correct that carnall confidence , and securitie whereunto men are wondrous prone , when they goe on in a cleare way with much comfort , with wind and tide . I said in my prosperitie ( saith David ) I shall never bee mooved , thou Lord hast made my mountain so strong ; but what followeth upon it ? saith he , Lord thou hidest thy face , and I was troubled , now trouble came upon him , trouble of Spirit , because he rested too much in that outward mountaine , in that outward condition whereunto God had exalted him , and he placed his hope too much on this , and thought it should be alwaies thus , now God turnes his hand & then David is troubled : and that is the first particular in the first cause . But Secondly , God hath a further ayme , and that is for the time present and that is . First , to informe all his servants where their strength lies , where all their good lies , it lies not in themselves , it lies not in any creature : And therefore God will have them seeke it in him , & that they may do it , he drawes them to it by sence , they shall be deprived of comfort in respect sometime of outward conveniences , and in respect sometime of the light of his countenance shining upon their soules . How doe wee know that the Moone shines on the earth by a borrowed light ? but because wee see it is not alwayes alike in its light , we see sometimes it hath a full light , and sometimes it is enlightned but by the halfe , and sometimes by some little part , where wee see this disproportion that it is not alwayes alike , wee know by this that the light of the Moone is borrowed from somewhat else , from the Sunne . Now how doe wee know that the heart of man is fed and releeved , and supported with comfort from without it selfe , with borrowed and received comfort ? but by this ; Because the state of Gods servants in respect of the spirituall quiet , and satisfaction and contentment of heart is not alwayes alike , but sometimes they have aboundance of joy , that they seeme to bee ( as it were ) in heaven . Sometimes they are perplexed with many disquiets and griefes , that they seeme to be cast downe to the deepe , as it is said of the Marriners in Psal. 107. what is the reason of this ? but that no flesh should glory in it selfe ; that every man might know that whatsoever he hath to make his life comfortable , and pleasing to him it is from God that dispenseth it to men in that proportion as seemeth good to his owne wisedome . God will have us know that all the happinesse of our spirits is in their union with the chiefe of spirits , with himselfe ; and that when they are but a little separated from him , when he doth but a little withdraw himselfe from them , they are as a thing that is dead ; how shall wee know that the branches have sappe from the roote , that it is that that makes them flourish and grow ? but by this : If you doe but cut them off from the roote they wither presently . So it is with the spirit , with the heart of man ; if God doe but a little withdraw himselfe , let sinne but make a separation betweene God and man , now a man is like a withered branch , he hath nothing now to revive him , because hee is divided from the roote : At the least it is with him as it is with a tree in Winter , though the sappe remaines in the roote , so though hee remaine in union with the roote , yet the moysture is gotten into the roote it selfe , and doth not now infuse it selfe into the branches ; I confesse the servant of God that is once united to Christ shall never be separated , the union it is now , and alwayes shall bee , but never the lesse , the sappe and comfort of the Spirit , it may remaine in the head , our life may be hid in Christ , and may not appeare in us at all ; And we are then in that estate as if wee were branches cut off , whereby it may appeare , that whatsoever life and comfort , and strength of heart we had , it was from Christ , and by the influence and worke of his Spirit . And then for the time to come , God doth it to prevent some distempers that might growe on the hearts of his servants if they should alwayes be in a like state of spirituall joy . God doth it to prevent pride , Paul was apt to bee lift up with those revelations , therefore a messenger of Sathan was sent to buffet him . And so it may be to prevent carnall confidence in the creature , a man would begin to ascribe somewhat to himselfe , to his present condition , if it were alwayes thus with him , you know what the Apostle Paul saith , 2 Cor. 1. 10. We received in our selves the sentence of death that wee might not trust in our selves , but in God that raysed the dead , looke to what end Paul received the sentence of death , to that end Gods faithfull servants sometimes receive the very sence of death ( as it were ) and the sence of the destitution , and want of all spirituall comforts for the present ; Why ? That they might not trust in themselves , or in those habits of grace and comforts they have , or in any creature whatsoever . The worke of Gods spirit in the regenerate soule , it is but a creature , a worke of God , and God will not have men trust in any such thing , in what then ? In him that rayseth from the dead ; God will bring them to such a state , that they shall seeme as dead men , as destitute of all spirituall comforts they have , that they might trust in him that is able to rayse them out of such a state as that , that looke as hee is able to give life to the dead body , so he is able to give comfort to the distressed soule , that is at that time , in the shaddow of death . Secondly , it comes sometimes from Sathan , and that is thus , Sathan wonderfully sets himselfe against the seede of the woman , especially against the promised seede , Christ , he will alway bee at his heele , Gen. 3. 16. and in his opposition against Christ , hee sets against the very glory of Christ among men , and that is his kingdome , hee would not have Christ exalt his kingdome over men . Now the kingdome of Christ consists as the Apostle speakes , not in meate and drinke but in righteousnesse and peace , and joy in the Holy Ghost , If he cannot keepe a Christian , a true beleever , from unrighteousnesse , he will labour to interrupt his peace : if he cannot keepe him from the habit of peace , peace in the grounds of it , yet hee will keepe him from the exercise and effects of that peace , from joy , he will hinder that as much as he can , that hee may not have the sence of his blessednesse : he knowes that spirituall joy strengthens a man to all spirituall duties ; and his endeavour is to weaken all the servants of Christ , in all their services ; and therefore he doth , at least labour against that with all his might , that if they will needes goe on , yet neverthelesse to propound , and occasion as many things that may be troublesome to them , and disquiet their hearts as he can . And there are two principall wayes ( that I may but touch them ) whereby Sathan wondrously prevailes in this particular . The one is by stealing out of their hearts those precious promises , those comforts , whereby the Word of God revives the soule . You have forgotten ( saith the Apostle ) the consolations of God. And the divell meets in man with two advantages , to helpe him in the effecting of this ; First he turnes the thoughts upon new objects , and herein hee doth diametricall●… , and directly set himselfe against God in the way of his speciall providence : that very thing that God in wonderfull wisedome hath wrought in the heart for the ease and comfort of man , Sathan makes it an occasion of trouble , and that is this , the varietie of mans thoughts ; what is the reason that God hath framed the minde of man to change his thoughts continually , and to have innumerable thoughts ? Certainly for the very ease of the Spirit of man , for the very ease of the soule of man : For if the minde should keepe intent upon any one thought long , it would so worke upon that , that it would weary it selfe out in working , as wee see men by excesse of griefe in particular cases , grow to be phrensie , and distracted , and the like : Now this aptnesse of the minde to runne to varietie of thoughts that God hath made for the ease of man , Sathan turnes it as a helpe to hurt him . A man shall runne on into a world of businesse , of temptations , and distractions that shall draw him from the thought of those things that hee hath heard for the relieving of his Spirit wherein God spake comfort to his heart , that hee may the better fasten those discouragements on him , that he desires . Secondly , another advantage he hath for this end is this , that is , hee wondrously prevailes upon the heart of man by a carelesse neglect that is in men : every man loves ease ; There is such a spirit in man , such a disposition in the spirit of man , that he avoydes the things ordinarily that have great labour : this disposition to case , and rest , Sathan serves himselfe on , and makes great use of ; so when a man hath come from hearing the Word , and reading the Scriptures , whereas he should now bee exercised , and labour in meditation to worke those things on his heart that now the roote might fasten , and things might settle on the soule , hee passeth by these easily , now the heart of a man lies open as the high way , you know the parable , Matth. 13. when the seede fell on the high-way , the Foules of the ayre came , and picked it up , and it was gone presently , where there is no paines taken with the heart of a man , as there is none taken with the high way , that the seed that falls there might grow , as in the plowed ground , when there is no paines taken with the heart , now every notion , every direction , and every spirituall instruction it lies lightly there , and is soone carried out , this is the advantage that Sathan makes of a mans love of ease . But there is another thing concerning the way that Sathan takes , not only to steale it out of the mind by those two wayes , but againe by presenting the very truths of God to men in false glosses , so as a man cannot discerne them in their owne shape , and nature , but in such coulours as hee presents them to them . If the time would have served , I might instance in severall particulars ; I will but touch upon one or two , and leave the inlargement to your owne meditations . Sometimes , things that are great , and of precious use , shall be presented small , and of no account : and things againe that are small and little , shall be presented wondrous great : The mercies of God , the Attributes of God , the promises of the Gospell , the sufficiencie of the merits of Christ , these shall seeme small things , little to be regarded , lesse then ever God intended them to be : And on the contrary , a mans owne sinnes , his owne distempers shall bee made exceeding great : Worldly things shall be presented , as things of the greatest consequence ; and spirituall things as meere accessories , as things that depend upon them , and that come in after . Sometimes againe , things that are most necessarie to be understood and knowne , things that should be particularly applyed , shall be presented obscurely and confusedly ; and sometimes things of lesser consequence , the knowledge whereof is not so necessary , shall bee presented with more clearenesse , and with strong perswasions to the study and knowledge of them . But I will not stand on this : this is enough to give you a tast of Sathans subtiltie this way , whereby he wondrously prevailes in bringing trouble upon the spirits of men . Thirdly , it is from our selves , and so it comes to passe from that generall corruption that is in our natures , from whence all other sinnes flow , that the spirits of men are troubled , and disturbed , by things that fall out from day to day . And first it comes to passe , that the soule of man is miserablie in bondage , and captivated , and inthralled , and is deprived of libertie ( as it were ) through the distemper of the body ; as in Melancholie and sicknesse , wee see how the soule is disturbed by the very diseases , and distempers in the body it selfe , and that by vertue of that simpathie in the soule with the body , it riseth from the union of it , to the body by the spirits : but this I will passe by . Sometimes we see the soule subdued with lusts and corruptions , some strong lust , some strong sinne or other prevailes ; And then as it is with the fowle that is now flying in the ayre , it may be there is bird-lime cast upon the wings of it , it falls downe presently , and can flie no further ; so it is with the soule , somewhat presseth it downe , somewhat compasseth it about , and coupes it in , as that expression is used , Heb. 12. 1. Let us cast off the sinne that compasseth us about , and that presseth so heavy downe , that we may runne with patience the race that is set before us . And sometimes the soule is disturbed by inordinate passions , which arise from that generall distemper that is diffused through every facultie , and so the understanding lookes upon things as through a mist , it sees nothing clearely , and in most common things it is blind , and it is led by blind affections too , and when the blind lead the blind , both fall into the ditch , saith Christ : and so the memorie that should reteine the precious treasures , the promises of the Gospell to relieve the soule in all cases , it is like a leaking vessell that lets things runne out , as it is Heb. 2. Take heed that the things you have heard , runne not out , saith the Apostle , alluding to that Metaphor . And the very conscience it selfe that should bee conclusive , it now rests in generalls and uncertainties , conscience should determine what my case is , whether I bee the child of God , or no ; whether I be in the state of grace or no , to put a man to bring things to particular : now for the most part by mans owne neglect it remaines in doubt , it may bee I am , it may bee I am not , it may be I have a right in the Covenant of grace , it may be not , &c. And now because conscience is not come to that resolute conclusive act that a man may determine of his owne particular case , hence it is that every thing troubles , and disquiets him . Thus beloved you see the reasons of it . Wee will briefly passe it over with a word of Application ; And first it should teach us compassion towards those whose spirits are troubled , our Saviour Christ saith here , Let not you hearts bee troubled ; Hee considered of them in their weaknesse , and doth not much upbraid them with it , but helpes to bring them out of it in much mercie , and love , and so should wee . There is such a disposition rising from the pride , crueltie , and uncharitablenesse of the hearts of men , that they are apt to adde to the burthen of the afflicted , and to make their afflictions more by their sensuring of their troubles . You know the speech of old Ely a good man , but yet hee failed in that , when hee saw Hannah in great trouble of spirit , uttering her heart before the Lord ; Lay away thy drunkennesse , ( saith hee ) hee thought shee was drunke , at least with some passion , and all came but from perplexitie , and disturbance of spirit , and in that manner hee rather added to her griefe then eased her ; So Iobs friends you see what they said , they presently judged him in that case , as one that God had cast off for hypocrisie , and for his pride , and covetousnesse , or for some one thing or other , and therefore it was thus with him ; Nay , Christ himselfe , the censure of all men was thus much concerning Christ himselfe ; Wee did esteeme him stricken , smitten of God , and afflicted . The intent of the phrase is , as one smitten for his owne ill , as if God had now manifested that hee did not acknowledge him to be so holy and righteous . So thus you see the inclination in the heart of man , to uncharitable judging of those that God hath cast downe , and suffers to bee exercised under many afflictions , and troubles ; Let us learne then spirituall wisedome ; let us learne love , and spirituall mercie , to judge more favourably of the state of those whom wee see troubled in spirit . Many times God infeebleth , and distresseth the spirits of his best servants , to abate the pride of men , that none might exalt himselfe before God ; Nay , in the very thing wherein they have excelled , in the same thing hee sometimes abaseth them : you see Abraham he is called the Father of the faithfull ; his excellencie was his faith , yet faithfull Abraham is detected in Scripture of much unbeliefe in some particulars ; Who would thinke that hee should expose Sara , as he did to save himselfe ? that he should doe it , that was called the Father of the faithfull ? you have heard ( saith the Apostle Iames ) of the patience of Iob , the very excellencie of Iob was his patience : who would thinke that ever patient Iob should utter such things as hee did , sometime , even cursing the very day of his birth ? David a man of a cheerefull spirit , a man full of the praises of God , a man wondrous large , when hee comes to speake of the glory of God at severall times . A man would have thought him of an invincible fortitude , and courage , yet neverthelesse you shall have David so cast downe , as that hee thinkes the Lord had forgotten him , and that the Lord would shew no mercy upon him , that the Lord had hid himselfe from him , and that hee would never regard him more ; who would thinke that ever David , that abounded so in the comforts of the spirit sometimes , should bee so dejected at such times as those were , when he was in such a conflict ? Why doth God doe this ? To shew thus much , that the very best of his servants in the chiefe of their excellencies are dependant on him still , they have nothing of themselves , or from themselves . Therefore they shall sometimes seeme to want that they have , that the very having , and using of it , may be ascribed to his glory . Then let us now reason thus , when wee see the servants of God in trouble , exercised under disquiet ; Let us conclude , now God is glorifying himselfe . This the Apostle inferres , Hee will rejoyce in his infirmities , because the power of Christ is manifested by it . For our selves , it should teach us ( according to the intent of this place ) above all things to labour , that our hearts may bee kept in that blessed plight of spirituall joy , that we may be strengthened with freenesse of heart to serve God in our inward man ; Let not your hearts be troubled . How should this be done ? The Text tells us here ( and so I come briefly to the second thing observable in the Text , the means ) you believe in God ( saith he ) beleeve also in mee . As the words are read in the translation , they seeme to be uttered by way of concession , as much as if Christ had said , since you already beleeve in God , now beleeve in mee . The Syriack seemes to expresse it otherwise , and so render it by way of command , and to make here an intimation of two duties , as a helpe of quieting the heart , and so it reades it ; Let not your hearts bee troubled , beleeve in God , beleeve also in mee , propounding a twofold object , whereabout faith should be exercised , that the heart may bee quieted in the time of any trouble . The first is God , considered in the Trinitie of persons , in the unitie of Essence . The second is Christ , Mediator , God , and Man. Now , saith he , beleeve in God , that is the first , rest upon God. Then the second is , beleeve in mee also ; as one that is the Mediatour betweene God and you , now making your peace with God ; So the second part seemes to be the prevention of an objection ; For when he saith , Let not your hearts bee troubled , beleeve in God , they might say , Alas , shall wee beleeve in God , that are sinfull men ; The sinners in Sion cry out , Who shall dwell with consuming fire ? &c. Therefore saith Christ , beleeve also in mee ; that is , know that God will bee your God , in , and for my sake he is reconciled , and well pleased with you . Therefore in all your approaches to God , take me with you , looke up to God , pray to him , depend upon God through mee still , keepe mee as a Mediatour betweene God and you , and this will preserve your hearts in peace . The time would not serve , if I should goe over things particularly , and in a full way ; Therefore I will touch the heads of things , and it shall be thus much , that A speciall meanes to preserve the heart of man from excessive sorrow , and feare , from trouble , and disquiet of spirit , is faith . Let not your hearts be troubled ; But how shall wee helpe it ? Beleeve in God , beleeve also in mee . And this wee shall see through the Scriptures , David found it thus , Psal. 40. hee speakes to his disquieted soule ; Trust in God , I will waite on him , hee is my God. Iehoshaphat in that excellent speech to his Souldiers , that were now troubled , for the multitude of their enemies against them ; Beleeve in God , and you shall prosper , beleeve his Prophets , and you shall be established ; that is the way to stablish the heart , to beleeve in God , revealing himselfe in his Word . It is noted of Moses , in Heb. 11. 27. Hee therefore indured all that he did , because hee looked on him that is invisible . And those three companions of Daniel , Dan. 3. Our God ( say they ) whom wee serve is able to helpe us , but if hee will not , wee will not worship thy golden Image . There was matter of trouble , and disquiet in the heart to be put to such a plunge , that they must either worship , or bee cast into the Furnace , heated seven times hotter ; Well , this eased them of all trouble , and disquiet ; they know whom they had trusted , and bee was able to keepe that , that was committed to him , to the comming of Christ. As Saint Paul expresseth it , with which hee also rested abundantly satisfied . On the other side , the want of this , hath beene the cause of that perplexitie , and disquiet that hath beene upon the hearts of Gods servants at all times . That was the reason that Abraham was so disturbed , and disquieted , in that feare of what should be done to him in Egypt , certainly he failed in this , in resting upon God. Moses was wondrously troubled , when the Lord bad him goe to Pharaoh , and deliver Israel out of Egypt ( saith he ) Lord , send by him whom thou shouldest send , I am a man of a stammering tongue , saith the Lord , I will be with thy tongue ; Hee bids him quiet his heart in that perplexitie , and rest on him that made the tongue , to be with his tongue ; And because there was another secret that troubled him , the Lord knew his heart , God saith , goe , the man that sought thy life is dead ; as if hee should say , Moses , though thou wilt not confesse it , I know what troubleth thee , thou art afraid that the men that sought thy life are alive in Pharaohs Court , and that therfore when thou commest thither , thou shalt be executed . No , saith he , they are dead ; hee would have him rest on him , and that would revive his heart , that he should not bee troubled and disquieted . So you may see in other servants of God , that this was alwayes the reason of any indirect course they tooke ? Iacob , and Rebecca , in that case ; why did Rebecca use that devise in getting the blessing with Iacob ? Because shee failed in her trust in God , shee saw how shee was perplexed with the daughters of Heth , Esaus wives , and many troubles that way ; And Isaac was dim-sighted , and had many weaknesses upon him , she knew not how he might mistake , and give the blessing to the other , therefore shee deviseth a way to get the blessing , but shee got many sorrowes ; you know what a hard service it cost Iacob , and how many evils it exposed him too , and all was , because through feare , and disquiet of heart , he cast not himselfe upon God in his way , but they would find out wayes of their owne . It should teach us in all disquiet of spirit , to looke principally to the strengthening of our faith . This is called a shield , Eph. 6. when all the darts of temptation that fire the soule , and perplexe it many wayes , are cast upon a man ; here is a shield to preserve and keepe him safe . Therefore let us ever have this for our use whole and sound . You shall find that even the servants of God have so farre beene in a comfortable estate , as they have beene in the exercise of their faith . Take David for an example , when Ziglag was burnt , and his Wives , and servants , and goods , and cattell , were all carried away , and the Souldiers in the rage of their hearts , and discontent , began to thinke of stoning of him , yet saith the Text ; Then David comforted himselfe in the Lord his God ; When there was no comfort in his Souldiers about him , or in those that were neere him , every thing was taken away , at this time David comforts himselfe in the Lord his God. So Iob , see how quiet his heart is , and well satisfied , when hee rested on God , in the greatest occasions and troubles , his goods were carried away , his sonnes were slaine , all added to Iobs miserie , but he comes to this ; The Lord hath given , and the Lord hath taken away , blessed bee the Lord , when he can looke above the creature to God , and settle his heart upon this rocke , he findes comfort in it . On the other side , the servants of God are never out of trouble , and disquiet when they neglect this , as the Disciples in the tempest upon the Sea , Math. 8. they crie out they are utterly undone ; Save Master : saith Christ , Oh yee of little faith ! The not exercising of their faith did so perplexe , and disquiet them as it did , and if you looke upon all the complaints of the lives of men , for the losse of such friends , and the decay of trading , for the ill dealing of Customers , for sicknesse , &c. Men are alway complaining . What is the reason ? Because they place too much hope and confidence in the creature ; they looke not above these things with the eye of faith , and hence comes that disturbance , and disquiet , if the outward meanes be taken from them , they looke not upon that God that hath all meanes and opportunities in his owne hand . You beleeve in God , beleeve also in mee . They that would have their hearts quiet by beleeving in God should especially exercise faith in resting on Christ. Beleeve in mee , saith Christ , for the heart of man flies off from God ; Alas , the Lord is holy , and I am a sinfull man , hee is righteous , and I am sinfull , who shall come before this holy and righteous God ? Now when faith can looke upon Christ , and set him betweene God and me , and looke on God through him , now the soule rests , hee lookes on God as a Father through Christ his Sonne ; when the soule lookes on Christ , as my husband married to mee , as my head , and I am united to him as a member , as my Lord that hath taken me into his protection , when the soule thus lookes on Christ , now it lookes upon God in all his attributes , wondrousglorious , and comfortable to the soule . This is the thing that I can but touch at this time ; There are two things considerable in it . First , there is no ground of reposing the soule upon God , but by beleeving in Christ , he is the Mediatour . Therefore in Iohn 8. 24. saith Christ , Except you beleeve , that I am hee whom the Father sent , you shall die in your sinnes . The Iewes , they did beleeve in God , they were the children of Abraham , and worshipped the God of their Fathers , and beleeved in God ; but , saith he , except you beleeve in me , that I am he that God hath sent as Mediatour ; you shall die in your sinnes . And so in this Chapter ; I am the way , the truth , and the life , no man commeth to the Father , but by mee ; there is no other way to the Father . That as the high Priest under the law was in all things pertaining to God , hee was betweene God and the people . So Christ our great high Priest is in all things that concerne the glory of God , and the salvation of man , and the acceptance of a sinner , in all things betweene God and us ; Here is the first thing . Secondly , it is worth our consideration , how Christ comes to be thus , he was willing to die , a cursed , a shamefull , and cruell death of the Crosse , and to be despised and abased , and all this for man , and yet Christ crucified is despised , and scorned in the world , therefore if ever you will have acceptance of God , beleeve in mee , [ In mee , ] that am now going from you , that am to bee taken away by a cursed ignominious death : Here is another truth then , They that beleeve in Christ , must beleeve in Christ abased , and crucified as well as in Christ in glorie . That is a thing that flesh and bloud despiseth , indeed all the world speakes well of the profession of the faith , and beleeving in Christ , when Christ is in triumph , conquering to conquer , every man glories in Christians , but when Christianitie and profession is cryed downe in the world , when Christ is crucified , when all the world speakes ill of the wayes of Christ , and of the obedience of Faith , now to obey a crucified , scorned despised Christ in the sight of the world , to rest on him in the midst of his abasement this will comfort the heart of a man in the times of the greatest trouble , there is great reason it should be thus . For Christ is the almightie glorious God in the middest of his abasement , his divinitie was not a whit abated nor his divine excellencies diminished by all his sufferings ; you see Christ in the dayes of his flesh , he cast divells out of men , and they obeyed him ; The divells were subject unto him , when he conversed among men in the body ; nay on the Crosse he saved the Thiefe that confessed him in the sight of all his enemies , when he was a crucified Christ , at that instant he triumphed on the very crosse , and saved a sinner that beleeved at that time , to shew that he was as mightie on the Crosse as he is now at the right hand of the Father . Now I say , is not Christs glory a whit diminished in his abasement ? why should our beleefe bee abated for all the scorne and despite of the world that is cast upon the profession of the faith of Christ ? Now briefly some application of this , and so to take in the rest without amplification , because the time is past . It should teach us in all disquiet , to know what course is to bee taken , every one will say I rest upon God , there is sufficient in him to make me happy , But how shall I come to have interest in God ? The well is deepe , where is the bucket ? what is the meanes to relieve my soule , and to supply my wants ? Beleeve in me , saith Christ , let the soule looke on Christ immediatly as the Mediator betweene God and us , this is that I should have spoken of , and a word of exhortation to the purpose . You will say , what is it to beleeve in Christ. The first thing that is done in this , is receiving Christ upon Gods offer of him , God offers Christ in all his offices , as King , Priest and Prophet , as a Lord and Saviour to the Church , and hee would have men take whole Christ , or no part of him . Now if the soule answer to this offer of God , he shall be my Lord to rule me , my Prophet to instruct me , my Saviour upon whom my soule shall rest for salvation , this is the answer of the soule to God , this is the receiving . Now you must know there must be a right propounding , and a right apprehending of Christ. You must know first what it is to receive Christ as a Prophet , as one that will instruct us in the truths that are contrarie to naturall principles in the corrupt understanding of man , he will leade you now in the way of the Wildernesse , in by pathes , in crooked rough wayes , he will teach you to deny your selves . The first rule that he gives , is for a man to deny himselfe , as if he should say , that is the first worke : hee died to pull downe all the old frame , and to set it up againe ; For what is the understanding of man , but a frame of false principles ? for the naturall minde of man , it is nothing but a habit , a heape , a pile of false principles , that every man perisheth by the delusion of his owne understanding : now the first worke of Christ is to dissolve this frame and to blot out these rules wherby men walke when they are led by sence , and naturall reason , and observation of the world ; now these must all be taken away , and a man must resolve all now into the authority of Christs speaking . A word of Christ is enough against a thousand examples in the world , and against a thousand reasons of a mans owne corrupt heart . This is to receive Christ as a Prophet , when I will not walke by the rules of my deluded reason , and corrupt minde , after which I was carried before , but the Word of Christ shall carry mee in all things , here is obedience of faith in matter of Doctrine . And so to receive Christ as a King , would you know what a King he is ? hee is a holy King , whose lawes are all right , the Law of Faith is a righteous Law , and the obedience of Faith must be obedience to righteousnesse , that is righteous obedience wherein a man labours more and more to perfit holines in the feare of God. Hence comes all that care to mortifie corruptions , and to frame the inward man to conforme to those rules that are taught by Christ as a Prophet ; the soule receiving Christ as a King gives it self to obey all the rules and directions that Christ in his Word as a Prophet hath left : and this it doth in faith , that is , looking upon his authoritie that hath commanded it ; for that is properly an act of faith when things are done upon this ground , upon the authoritie of him that hath revealed it , I beleeve it to bee his will , because hee hath revealed it ; and it is my dutie , because it is his will ; Thus the soule resolves all to Christ , as a Prophet and a King. And then it rests on him as a Priest , and comforts it selfe in Spirit , now for a man when he wants comfort hee must not seperate the offices of Christ , and say I will rest on Christ as a Priest ; these are errours and delusions . Shall a man be saved by a halfe Faith , by a peece of Faith ? To looke on Christ in one office , and to thinke to bee saved onely by that without concurring , and concomitating in the other offices ? Beloved as Christ is intire in all his offices , so the faith of a beleever is intire looking upon all his offices ; therefore wee must receive him as King , Priest and Prophet , that hee may be wisedome , righteousnesse , sanctification , and redemption , that he may bee all to the beleeving soule , for present , and for future happinesse , else if Christ bee not all , he will be nothing , men must not please themselves to looke upon one office of Christ , and to neglect all the rest . When this is done come to the maine matter , the soule is beaten off ; as when a man is in a Boate getting to land after shipwracke , there comes a storme and beats him backe againe when he thinkes hee is even at the shore , but still hee takes hold on the Boate and keepes his eye upon the shore : So the soule when it comes to this to be beate off againe , still it keepes the shore in its sight , and directs it selfe towards Christ , that should bee the end and ayme of all a mans indeavours , the true object of faith , I beseech you consider this point . But a man will say , though I be carefull to receive him ( I speake of weake Christians , or of strong Christians that are weakened by temptations ) Alas what hope have I in Christ , Christ is in heaven , and I am upon the earth ? Did Christ when he was upon the earth , so tender the trouble of his servants at that time , as that when hee himselfe was to suffer , yet he tooke care to comfort them , be not you troubled but beleeve in me ; As if hee should say , though I bee exposed to a world of trouble , and at this time my soule is heavy unto death , yet be not troubled : was he so carefull when he was in his owne troubles on earth to comfort them ? and will he not now be so in heaven , when hee is in blessednesse ? certainly the soule that hath recourse to Christ shall not returne emptie ; therefore see how Christ is exprest in heaven , Matth. 25. Come yee blessed , &c. for what you have done to these you have done to me , hee is in heaven ; and so Saul , why dost thou persecute me ? hee is in heaven , yet in respect of his Church hee is below ; therefore be assured that Christ hath not put off the bowels of love to his people , he will bee the same if thou receive him as a Lord and Saviour as ever he was to his Disciples . But it may be objected , wee are exposed to many uncertainties though wee beleeve in Christ , and wee finde not the comfort of it here . Therefore Christ saith , rest not upon things present , here you are in Tents , but you shall come to your fathers house , there is a place provided for you , betweene which and this there is as much difference as is betweene a House and a Tent , betweene a mans owne mansion and an Inne . And though you have hard entertainement in the world , yet you shall have an abiding place after . But you will say , indeede there are mansions , but there are aboundance to receive them , what shall we doe ? There are many mansions , therefore looke as there are many children to be brought to glory , so there are many places to receive them in glory , and to settle them there : wee see what a vast body the Sunne is , and the Starres are , yet they seeme but little sparkes in comparison of the heavens above us , but what is the heaven of heavens that containe all these ? infinitly beyond in its owne compasse ; there are many mansions . But how shall we come to heaven ? Saith Christ , I goe to prepare a place for you ; as if he should say , all that I have done , is for your sakes , I die and ascend , and sit at the right hand of God for your sakes , I will come at the day of judgement to bring you to glory , all that Christ doth now , as God-man , as Mediator betweene good and us , all is for our sake . But when Christ is taken from us , how shall wee get thither . Saith he , I will come , and bring you with me , I will come in glory at the day of Iudgement in the clouds and inable you to meete me ; and thence bring you to those heavenly mansions in my fathers house , never doubt how these things shall bee done , I will doe them all ; Thus Christ would confirme their faith , there is the greatest happinesse and comfort in this , wherein he would have them setled ; this should stir us up to settle our hearts , this way ; But the time is past , this shall be sufficient for this time . FINIS . FAITHS TRIUMPH OVER THE GREATEST TRYALLS . 1 JOH . 5. 4. This is the victory that overcommeth the world , even our Faith. ROM . 8. 37. Nay , in all these things wee are more then Conquerours . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. FAITHS TRIVMPH OVER THE GREATEST TRYALLS . SERMON XXXII . HEB. 11. 17. By faith Abraham when he was tried , offered up his sonne Isaac , and hee that had received the promise offered up his onely begotten sonne . THis Chapter doth speake in the commendation of the Faith of many of the Patriarchs , and Abraham among the rest is brought in , with a manifest testimony of his Faith : there be two things observable , which Abrahams faith strengthened him to act , one was to give up his Countrey , the other was to give up his Sonne : to give up his Countrey in the 8. verse , by faith Abraham when hee was called of God , to goe out in a place which he should after receive for an inheritance , obeyed , and hee went out not knowing whether hee went. To leave our friends , our parents , to take our journey wee know not whither , to live among wee know not whom , and all this upon a bare word ; this was not an easie thing , to part with good land for some good words ; this was a hard matter , sence derides it , and reason contemnes it , and will not hearken to it , but Faith can see more in Gods promise , then sence can find . Abraham will leave his Countrey , when God calls him to it , but never shall lose his Inheritance by beleeving and obeying : no man did ever yet hazard his estate , who could part with it upon obedient tearmes . A second thing that hee is to part with , is with his Sonne , his only sonne , his first begotten sonne , in this Act of faith ; Abraham sayles against wind and tyde , where hee breakes through the contentments of the world , not only of sence and reason , but of naturall affection . The story in a word is this , God after many yeares patience , at length gave Abraham a sonne in his old age , he was the child of many prayers , and of many teares , the parents delight , and to Abrahams thinking an heire of life , because a child of the Promise ; hee had not long spent his gray haires in a strange land , but God on a sudden calls upon Abraham to give backe his sonne , his very sonne Isaac , as we may reade in the 22 of Genesis . Now what doth Abraham doe ? how doth hee behave himselfe ? doth he expostulate with God ? Any thing , Lord but spare my sonne Isaac . Nay , the Text saith , hee offered up his sonne ; Doth hee murmure and grumble against God in this manner ; Lord why dost thou single out this delight of mine ? why dost thou seeme to envie this blessing of mine ? No hee offered up his Isaac ; as if the Text had expressed Abrahams language thus ; O Lord my God , what is it that thou callest for ? whom is it that thou callest for ? is it for my only sonne Isaac , the sonne of my love , the sonne of thy promise , the sonne of my age ? verely Lord thou shalt have him ; it is true , I love him dearely well , but I love thee better ; I got him by beleeving , and I shall never lose him by obeying ; if Isaac were a thousand sonnes thou shouldest have them all , though I am a father , yet Lord thou art a God , if I give him , he is a sacrifice acceptable , and though I kill him , yet thou canst quicken him and raise him againe ; I shall never lose my Isaac , though I part with my sonne , for thou hast said in Isaac shall thy seed bee called . Now the parts of these words are two ; First , we have Abrahams great tryall . Secondly , we have Abrahams acquitment . First his tryall , Abraham was tried when hee offered up his sonne . Secondly his acquitment , by Faith Abraham offered up his sonne . In the former we may observe three particulars ; First , the person that is tryed , Abraham . Secondly , the Person that tried him , God. Thirdly , the thing wherein hee war tried , it was no ordinary thing , it was to part with a part of himselfe , to offer up his deare sonne Isaac . In the latter part two things are observable ; First , his quickening up himselfe in his obedientiall act , hee offered up Isaac , saith the Text. Secondly , the powerfull cause which did inable Abraham to so difficult a worke ; By faith Abraham when hee was tried offered up his sonne , and hee that had received the promise offered up his only begotten sonne , Now I cannot handle all these parts by severall peeces as they lye , therefore I will deliver to you the juyce and substance of all that I have to say , in two Propositions , there might bee many more collected from these words , but I will speake of no more , the first is this ; That strong and great tryals may befall strong and great Christians . The second Proposition is this ; That Faith will make a man acquit himselfe in great tryals . Now for the first . That strong and great tryalls may befall strong and great Christians . The Text cleares it in Abraham , about his sonne , his only son , a great triall , there are ten remarkable steppes in this triall of Abraham in offering up his Sonne . First , had it beene to part with a dutifull servant , this had been something , but to part with a Sonne , this is much more , this wee know that the relation of a servant is much lesse then that of a child . Againe , if hee had beene to part with a faithfull friend , such a one as Ionathan was to David , this would have tried him , but to part with a tender Isaac , this is much more . Againe , if it were an adopted sonne that he were to part with , it were not so much , but to part with a naturall sonne , one that was a part of himselfe , a part of his owne body . Againe , if he were a sonne amongst many more , but hee must part with his only sonne , his only sonne Isaac . Againe , if Abraham had beene young , and might have enjoyed another sonne , it had not beene so much , but he is the only sonne of his old age . Againe , if it were the sonne of his old age , if it had beene an Ismael , this had not beene so much , but his only sonne Isaac , a child of promise , and of prayer , a child of many teares . Againe , if it had beene a sonne wherein wee tooke no great delight , that his affections were not so much set upon , it had not beene so much , but it was the sonne of his love ; he must not onely part with his only sonne , and the only sonne of his old age , but his only sonne whom he loved . Againe , if it were but only to part from him , to have him takenaway , this had not beene so much , but he must kill his sonne , hee must cut his sonne all in peeces , and so offer him up to God , wherein his heart might have disputed with that sinfull act of murder . Againe , if another had beene to doe it , to cut his sonne in peeces , but Abraham must doe it himselfe , the tender Father must take away the life of his tender child . Againe , it had not beene so great ; if Abraham had beene to doe it presently , or neere to some of his friends , that might have hindered him from this Act ; but Abraham must goe three dayes journey ; and must goe to an unknowne place , and there must poure out the heart and bloud , and life of his Isaac . In these many particulars we may see the greatnesse of Abrahams triall ; O the heighth and depth , and bredth of this triall , no one could impose such a triall , but a God , and none could answer such a triall but an Abraham . Iob may come in as another instance , God gives Iob this testimony , that hee was an eminent person , None like him in the earth , a perfect and upright man , and one that feared God , and eschewed evill ; Hee seemed to be the tallest Cedar , and yet hee had the sharpest windes , his eminencie in grace , would not deliver him from trouble , hee is tried many wayes , in the losse of his cattell , and then in the losse of his servants , and then in the losse of his children , and in the losse of all his children at once , and all on a sudden , and at such a time , the time of his greatest prosperitie : hee is tried by his neere friends , condemned for an hypocrite , and by his owne wife contemned , and tempted to curse God ; and he was tried by God himselfe , Hee wrote bitter things against him , and fastened his arrowes in his spirit . But to leave these instances , let me crave leave a little to touch upon two things for the full and cleere opening of this point . First , I will shew you wherein the strength of a tryall may consist . And secondly I will shew you , why God is pleased to lay strong and great trialls , upon strong and great Christians . First , wherein the strength of a triall may consist , and I will observe sixe things which may make a triall great ; First , one is the goodnesse , and kindnesse of the agent that deales with us , when any neere to us in a singular relation to us , shall seeme to turne against us , and spoyle us , and persecute us , when a deare friend shall prove a bitter enemy ; O this is a heavy triall , no sword cuts so sharpe as this , nothing makes a greater wound then this ; when God himselfe shall seeme to reject : Hee who had said thus much , I will be a God to Abraham , and I will blesse thee , and multiply thy seed , and yet now to command him a Duell with his sonne : for a man to meet with a condition of trouble and sorrow , when he expects all mercy and compassion , and tendernesse of love ; O this doth cause singular sorrow : to meete with waves in the middest of the Ocean , it is a common thing , but to thrust the ship into some harbour , and there to meet shipwrack , O this is very much : for a Christian to find scornes , and hard usage from the world , this is but an ordinary thing ; but when he lookes up to heaven , & receives such lookes and frownes from God , that fetch teares from his eyes , and from his heart , this is much more . Secondly , the strength of a tryall may consist in the neernesse of an object , when the triall is not that which rends the garment , but rends the heart ; for a woman to lose her ring , is not so much , but to lose her husband , this is much more ; for a man to lose an outward thing is something , but to lose a child is much more ; this many times is the renting of the loynes a sunder , for David to lose a servant is not so much , but when David loses an Absalom , then he cries out , O Absalom my sonne , would God I had died for thee . O Absalom my sonne , my sonne . God is pleased many times to trie his servants , by taking away the delight of their eyes , and the joy of their heart , and the hope of their lives . Thirdly , the strength of a triall may consist in the neerenesse of a comfort , a triall is strongest when it seemes to plucke away the thing that is neerest the heart , when God pluckes away a Childe sucking at the breast , when he takes away that wherein our delight is fixed ; when God on a sudden , doth take away and consume the Gourd that shadowed Ionah , when he snatches away the thing that wee take content in ; O this will enter to the quicke , and greatly amaze us , when our affection is placed , and setled in a designed object , in a person that wee neerely love , and now to take away that comfort , and as it were to diverse the heart from the heart ; O this goes neere us , this doth exceedingly trouble a person . Fourthly , the strength of a triall may consist in the suddennesse of it , to enjoy a comfort , and on a sudden to have it taken away , as it were a mans sleepe , such a thing that he did not dreame of , when hee did not expect , that such a thing would befall him , if a man had heard something before hand , hee might have beene better fitted for it ; When the Prophet saw the Cloude descend out of the Sea , being warned of abundance of raine , hee hastened to escape . So if a person have fore-notice of such a crosse that would fall upon him , hee might be somewhat armed and prepared , he might in some measure be able to beare his triall , like a little Boate well mannaged may meet with lofty waves , but when the affliction shall take a man at unawares , when it takes us before wee can gather our selves together , before wee can put out our selves in prayer ; for a man to goe forth , and come home and find a wife dead , and for a Woman to goe forth , and come home and find her Husband dead : for a tender Mother to kisse her child , and lay it downe to rest , and the next turne to find her child dead ; this is a great triall . Fifthly , the strength of a triall is in the successivenesse of a triall , the repetition of atriall , when Iobs messengers come with newes of one affliction , having scarse delivered their message , and their errand , but another comes , when there is a course of triall one after another ; Thou , O Lord , hast set mee as a marke , saith Iob ; Why a marke ? why God had , as it were , singled him a man for sorrow and triall , one arrow had no sooner lighted on him , but another comes and pierces him ; Now this doth deeply prove our patience , and makes us sometime wonder , that the Lord should give us no rest , when one affliction shall succeed another , without any Cordiall ; when the handkerchiffe shall no sooner wipe off one teare , but presently another distills downe ; Herein is a great strength of triall , the heart is wonderfully cast downe . Sixtly , the strength of a triall may consist in the strangenesse of our obedience to it , as when a matter is put upon us as a dutie to be obeyed , and hath some contradiction to the precept of God : when a triall doth crosse the precept of obedience , and jussell against the promise of God , that a man can hardly obey God , but hee must make God a lyar . Abraham could not have obeyed God in killing his Child , but hee must runne against that other command , forbidding murder ; hee could not deferre it , but hee must violate his faith ; Now this doth exceedingly distract the Soule with a great triall , the more contrary the triall is to the precept of obedience , the greater is the triall , and the more neere to the person . But I proceed to the next question . Why the Lord doth impose great trials upon great Christians , the reasons of it may be these ; First , great grace will be obscure , and will scarse shew it selfe , unlesse there bee great trialls ; and therefore S. Paul when hee was lift up to the third heavens , lest hee should be exalted above measure , there was given him a thorne in the flesh , hee is beaten downe with temptation , that the grace of God might the more appeare . God doth hereby prevent our fall , and doth hold great grace in great conflicts , that the soule might have little leasure to admire its owne fulnesse . Secondly , great trialls for great Christians , because who is more able to susteine great trialls then great Christians ? God is wise in all his actions ; and as Paul speakes in another case , there was milke for babes , and meat for strong men ; so when hee imposes many affliction , he considers the person , and so proportions the affliction : hee imposes the greatest burden , upon the greatest Christian , a little blast is enough for a tender oake , but a well grounded one may indure the strongest winds : a poore weake Christian , a little triall will cast him downe , but a well experienced Christian that hath inriched himselfe with the promises of God , that hath hardened himselfe with the receit of singular comforts , one that knoweth the life of faith , that hath gotten singular patience , he can indure a hard storme , hee can goe through great trialls with great comfort ; Hee can say with Iob , though thou dost kill mee , yet will I trust in thee ; hee will bee able to goe through many sad nights , and great trialls , his faith will make him conquer all . I come to the second point , and that is this , that Faith will make a man acquit himselfe in great Trialls . Though Abraham is put upon it , in a great triall , in offering up his sonne , yet by faith Abraham acquits himselfe , and offers up his beloved sonne . The meaning of the proposition is this , that faith will inable a man to give backe his dearest comfort againe to God , though Isaac lie in Abrahams bosome , though Isaac lie at Abrahams heart , yet Abrahams faith upon Gods call will take him thence , and present him to that God who gave him . Faith makes a man resigne up willingly unto God his dearest comfort , as Iob did ; The Lord hath given , and the Lord hath taken away , blessed be the name of the Lord. Beloved , remember this , faith can take a mercy and be thankfull , and faith can part with a mercy and be content . Paul hee had learned how to abound , and how to be in want ; and this lesson was the lesson of faith : faith makes a Christian take from Christ , what it injoyes , like one of the blessed Martyrs , his condition was , if God gave him any mercy , he was chearfull ; if the Lord take away any mercy , hee sets downe with contentment , quieting his soule in patience , if God give him any mercy , he was not swolne with pride ; if God take away any mercy , he was not cast downe with sorrow . Dost thou remember mee , O Lord ? saith faith : Lord I am unworthy the least of all thy mercies and goodnesse . Lord dost thou call for this blessing back againe ? why here it is Lord , doe what thou pleasest ; like an honest debtor , saith he , if you can spare me a little , I will thanke you , but if you will have it , here it is ; as the blessing is a gift of Gods kindnesse , so neither doth faith account of any mercy , but a borrowed , a lent good which God may require when he pleases . There is a double acquitting of our selves , one is a necessary acquitting , and the other is a pious , and Christian acquitting : there is this difference betweene a godly man , and another , when God calls for any one of thy comforts , it must be restored , God is the Lord of life , and whether we are willing or not , when he calls , the comfort and we must part , and in this respect a man who wants a lively faith , may acquit himselfe in a triall , when hee sees that floods of teares will not help him , specially when he sees it is past recovery , he resignes up a comfort , when he can keepe it no longer , hee will part with a blessing when hee cannot avoid i●… . But then there is a pious acquitting of our selves , when God calls for a comfort backe , the hand of Faith presents the comfort to God againe , when God calls for Isaac , Abraham presently resignes up his beloved Sonne againe , upon this ground ; God is the Lord who gave him , and now the Lord calls for him backe againe ; I and the Lord shall have him ; thus Faith acquits the soule in great triall , and joynes with God against all our owne contentments , to set downe with much patience in great losses , to submit to Gods call , and Gods appointment . Now the reasons why Faith can acquit a man in great trialls may be these . First , Faith can exalt Gods will above all , and submit our wills to Gods will , remember this . God is the Authour of mercy , when he will he gives us , and when hee pleaseth , hee takes it away againe . It is well to have abundance , saith nature , and sence , we cannot be without it ? no saith Faith , I will yeeld to Gods will , it is good to enjoy this saith Sence ; it is better to part with it , saith Faith , when God calls for it . Secondly , Faith can give God the glory of all outward comforts , this is a great occasion of stilling our soules , to find out the right owner of ourcomforts ; if a man did once discerne that by faith , that God is the Authour of all comfort , and that all mercyes come from God , this would make us submit in the day of triall : this is certaine , God is the God of our bodyes , and of our soules , and of our comforts ; who hath more right to possession then the owner , all our comforts are but Gods servants , God is the great Land-Lord of heaven and earth , the God of all our possessions ; what if hee be pleased to gather a flower , wee are but tenantsat will , and whatsoever our outward estate is , Faith overlookes all , and submits all to God , and receives it by Gods permission , and doth as it were heare the Lord say , I must doe what I will with mine owne ; Faith makes a man say , nothing is mine owne , my Child is not mine owne , my Wife is not mine owne , it is Gods possession , when God calls for it ; Faith resignes it up as Gods due , faith renders unto God , the things that are Gods. Thirdly , Faith can make the soule acquit it selfe in great trials , because faith findes no losse by obedienciall submission , for all our unwillingnesse to resigne up , and to part with any comfort , it doth arise from infidelitie , or from the stubbornnesse that is in a person , when a man haves and holds his comfort contrary to Gods will ; or else it doth arise from a conceit that some dammage will redound to our selves , in parting with such a blessing , but faith sees safety enough to yeeld up all into Gods hands , who is the Father of mercy , and God of all consolation . Thus we see Abraham being put to it about his only sonne , he gives up his child , his Isaac , and God bestowes Isaac upon Abraham againe ; nay , a further degree of blessing confirmed with an oath ; In blessing , I will blesse thee ; and in multiplying , I will multiply thee , and will multiply thy seed as the stars of heaven ; This is ever true ; faith makes a man give back a blessing with this conclusion , either God will continue the comfort to a person , or else he wil give him more , or a better for it . Fourthly , a fourth reason why Faith can make a man acquit himselfe in great trialls , because Faith can find all losses made up in God alone ; Faith can find God as a most ample and universall good ; Faith doth looke upon God as a particular good , and such a good that answers all againe , that abundantly makes up all losses : There be many broken peeces of comfort that must concurre to make up our outward good ; for our good here below is a compounded good , the Wife is a part that makes up our good below ; and our children are a part that makes up our good below , and our health , and our riches , and our friends ; many of these concurre together , to make up our good below : but God is all this in himselfe , and much more , whatsoever good , whatsoever comforts , are in a Child , a Wife , a Husband , or in friends , in riches , in health , all that is in God , and much more to faith : what is that thou seest in a Husband , or in a Wife , or in a Child , that thou mayest not see in God ? What is that thou findest in a friend , that thou mayest not findin God ? and what is there in riches , that thou mayest not have much more in God ? the Husband can doe thee no good without God , who can doe thee so much good as God ? the Husband can comfort thee , who can comfort thee so much as God ? a friend may counsell thee , and direct thee , but hee cannot deliver thee ; Faith sees more in God then in riches , more in God then in all outward blessings ; bring all the outward comforts together , they cannot make up a Christians comfort ; Faith is never satisfied with these things , it is not a Child alone , nor a Husband alone , nor a Wife alone , nor a friend alone , that makes up a Christians comfort , but God alone can doe it ; whatsoever is in any outward comfort , Faith findes it much more in God , God and his favour , God and his gracious countenance , these make up a Christians comfort , this alone supports the Christian , and in the want of all things Faith can comfort it selfe in the favour of God ; in the losse of all things , Faith can find all againe in the favour of God. This is a fourth reason why Faith makes a man acquit himselfe in great Tryalls . A fift reason why Faith makes a man acquit himselfe in great troubles , because Faith knowes upon what tearmes wee possesse all these outward comforts , upon what small grounds wee possesse them ; upon moveable and changeable titles . Faith lookes upon all these things , as upon things that hee must part from ; we have here no abiding Citie , our place and b●…ing here is but for a short time , and remember this , God never bestoweth any comfort upon thee or mee , with an assurance of an immortall possession , all the assurance that he hath given thee is nothing , all the creature is but vanity , it is of a shifting nature , and therefore it is said of riches , that they doe take to themselves wings , they skippe away , honour is soone gone , riches are soone gone , the life of man is soone gone , the life of man is but a breath , a vapour which is presently consumed , but a glasse of a brittle substance , all our comforts are of a changeable nature ; that whereon wee set our affection , is taken from us in a moment . Thus I have opened these two points , now give mee leave to make some use ; I will spare to speake to you of the occasion of our meeting together , for Funerall Sermons are not for the advantage of the dead , but for the instruction of the living : there are two Uses that I will make of those two propositions ; I know many more may be produced , but I consider the time . The first Use is this ; Since great tryalls may befall great Christians , then let us prepare for great tryalls , for as much as such kind and degrees of affliction and crosses may befall us . There are two things that a man should alwayes provide for , one is while wee live to provide for Death ; the other is while we are in prosperitie , to provide for affliction , for a change : and for this consider two things ; First , our outward condition is but a shadow , it hath a naturall aptnesse to change ; there is not a person that heares mee this day , but this may concerne his outward condition ; Man is borne unto trouble , saith Iob , as the sparkes flie upward ; as if trouble were his naturall spheare wherein he is to move . Thou canst not assure thy selfe of life , no not a moment ; nor of any of these outward comforts , neither canst thou promise thy selfe securitie in any state or condition , though thou maist get assurance that God will save thee , yet thou canst never get assurance , that God will never trie thee ; wee see that Death enters into many houses of this Citie at this time , in one house , one hath lost a Father ; another hath lost a Wife , another hath lost a Husband , another hath lost a Child , another is in sorrow for the losse of a deare friend ; and therefore wee should provide for a change , because the next commission of Death , may enter into our houses ; it is our sinnes that puts our lives upon these conditions ; our sinnes doe alwayes leave something contrary to our comforts , to alter and change our present condition , Death takes away our life , and plucks away our comfort , and dis-inherits us of all ▪ these outward things ; how soone doth Death lay honour in the dust ? how soone is beautie ecclipsed by deformitie ? our strength laid down by weaknesse ? our health overcome by sicknesse , our life overtaken by Death ; all these may ecclipse our comforts , these cloudes may soone darken our sunne ; one thing or other every moment is ready to put out our candle , to darken our day , to cease our life ; alas what is life but a shadow ? What is honour but a blast ? what are the things we doe so much pride our selves in ? they are but as Ionahs Gourd , which perisheth in a moment , and many times the cause of our sorrow and affliction ; the losse of them a greater griefe then the want of them , this staffe on which we leane will soone bee broken ; a Ship may last for a while , but shee will sinke at the last . What is the Wise mans verdict of all things under the Sunne ? hee concludes they are all vanity ; that is not enough , they are nothing but vanity ; that is not enough neither , they are nothing but vanity , and vexation of spirit , things lesse then nothing : then how little is it that wee are to expect from them ? we should provide for a change ; not onely our outward condition is thus changeable , but our inward condition too ; our spirituall comfor is changeable , though there is stability in the maine , yet a Christian meetes with many intermissions . Beloved , if our condition were not changeable , I would hold my tongue from exhorting you to provide for a change . Secondly , as our our outward condition is cast upon many changes , so when these changes doe befall us , when they come to strippe us of our comfort , verely they will put us to it . Thou art mistaken , thou thinkest thou canst beare a losse , or a crosse , it is not so easie a matter to beare the losse of a Childe , or a Husband , or a Wife , or a Father , or the losse of a deare friend ; it is not so easie a thing to beare the losse of an estate , as thou thinkest , thou shalt find it a hard matter to beare in worldly sorrow , wee may seeme to take courage before affliction comes , but when affliction and tryalls fall upon us , then we are put to it : it is with us , as with a Shippe , when the Sunne doth shine , and the Seas are calme , and the Wind faire , then shee goes on pleasantly in her motion , but in a storme all little enough to keepe her steady : in our easie dayes , in our dayes of peace , in our calme estate , then wee can hold up our heads well enough ; but in our losses and crosses , wee shall hardly beare up , unlesse the Lord doe mightily support us . Wee may observe two sorts of persons in the world , some are insensible persons , who are like the Rocke that nothing can breake it ; who are so hardened , that though God doe scourge them , yet they feele it not , though God doth threaten them , they feare not , though Gods hand be already upon them , they regard it not ; a condition not so much now to be checked , as to be deplored . To such persons it is all one , whether God blesse , or whether God curse ; whether hee speake by his Word , or by his Rodde , it is all one to them , they feele nothing , nor feare nothing . Secondly , there is another sort of persons , who are sensible persons , sensible of Gods love , and sensible of Gods anger ; they know that God is good and wise , that hee doth not strike off our comforts from us , but upon some speciall cause . Now to stay upon God , and to yeeld to the Lord ; It is the Lord , let him doe what seemes good unto him . God doth not deprive me of such a comfort , but hee sees it best for me . Beloved , it were good to learne this lesson , it will cost thee something in a neere tryall , to acquit thy selfe by faith , to acquit God , and to submit to his chastisement , to kisse the rodde , to judge the sinne , to bend the soule , to better the life , this were an excellent lesson to learne in all our tryalls and afflictions . Secondly , if great tryalls may befall great Christians , and faith is that which will make a man acquit himselfe in great tryals ; then get faith , use faith . What faith is , I have divers times discovered in this assembly , whence it comes , from heaven , how we may attaine it , by the Word and Prayer ; but to omit these I say get faith , labour for this grace of faith , if there were no other reason but this , it is able to support us in our dayes of tryall , it is able to give us comfort in our greatest sorrow ; this were motive enough to make us labour to get faith , the day of tryall being so common , and we apt every moment to fall under some tryall or other . There be foure vertues and speciall effects that faith workes in the soule , which will inable us to goe through great tryalls , and therefore wee should labour to get this grace of faith into our soules . First , faith gets assurance ; Secondly , breeds submittance ; Thirdly , dependance ; and lastly , conveyance . First , faith gets assurance , it can eye God as our God , though the stormes be very great , yet God can quiet it . When a man though hee sees his outward comfort dead , yet Faith sees it in the hand of a living God ; Faith assures the soule , God will put an end to the tryall , though there bee a changeablenesse in the outward condition , yet there is safetie in God , and setlednesse in God. Though a man may looke with a dull eye upon his losse , yet if hee can looke upon God with the eye of faith , as his God , the absence of a poore creature cannot so much trouble him , as the presence of a gracious , and a glorious God , can comfort and support him . Secondly , submittance is another effect of faith , which faith workes in the soule : our outward condition is subject to many changes , and many times we meet with them , and we are hindered in our comforts , and naturally we grow impatient , and murmure and quarrell with Gods providence ; but now there is a vertue in faith , it fashions the heart , and the mind to the condition , faith makes a man submit to God in all estates , to make us stoope to our burthen , it is the Lord saith Ely : 1 Sam. 3. let him doe what seemes good unto him ; and in the 39. Psalme , saith David , I was dumbe , and opened not my mouth , because the Lord did it . Observe this , unbeliefe makes a man dumbe , and faith made David dumbe . Zachary , because he beleeved not the word that the Angell spake , hee was dumbe ; and David because he beleeved the word of the Lord , he was dumbe , unbeleefe procures dumbnesse , as a judgement from God , but faith makes a Christian dumbe from complaining , it quiets the soule in silence from murmuring against God , it doth not make a person dumbe , as not to pray , and to praise God , but dumbe in complaint . Good is the word of the Lord , saith Faith. A third effect of Faith is dependance , it will make a man trust God in frowning dayes , though hee kill me , yet will I trust in him , saith Faith : we can never lose any outward comfort , but Faith can find a better in God , though an outward losse may come , yet Faith can make it up in God , in the want of an outward comfort it will trust God ; Lord what waite I for , saith David , truly my hope is in thee . Though the Christian estate may be at some time monefull , yet at no time it is hopelesse . A fourth effect , that Faith workes is conveyance , it can convey something to inable the soule to beare it up in all tryalls : as Faith is an active grace to inable the soule to the performance of duty ; so Faith is a passive grace to strengthen the soule to suffer and beare affliction , To yo●… , saith the Apostle , it is given not onely to beleeve , but also to suffer for his Name . Faith will call in strength enough to beare affliction : wee see many times a poore Christian by the strength of faith is able to beare a great losse , and undergoe a great tryall . God is pleased to exercise a Christian with great affliction , but Faith carries the soule along through all : remember this , Faith beares Gods tryalls ▪ with Gods strength , there is a power in Faith which exceeds all outward crosses and losses ; Faith drawes strength from th●…●…mise , for there is no crosse nor affliction , but Faith can find a support in the promise of deliverance . Faith makes a man see the affliction , as it were , come out of the hand of the Lord , out of the hand of Mercy ; Faith can convey comfort to the soule in affliction , by making it see the chastisement delivered from the hand of a wise and loving Father , that our chastisement is for our profit , for our future advantage , and that this is sent for our personall good : if thou couldest get but a sensible denyall of thy selfe , and by faith see all things measured out by the Lord : this would make us with patience , take from God what hee imposes upon us ; Faith will make a man conquer himselfe , it will silence all murmuring , and make the Soule beare its crosse with patience . FINIS . THE PRIVILEDGE OF THE FAITHFVLL ; OR , THE JOYNT-INHERITANCE OF ALL BELEEVERS . GAL. 3. 9. So then they which be of Faith , are blessed with faithfull Abraham . ACT. 2. 39. For the promise is unto you , and to your children , and to all that are a-farre off , even as many as the Lord our God shall call . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 163●… . THE PRIVILEDGE OF THE FAITHFVLL ; OR , THE IOYNT-INHERITANCE OF ALL BELEEVERS . SERMON XXXIII . 1. PET. 3. 7. As heires together of the grace of life . TO let passe all by passages , you have in this Text the priviledge of Women , which is the very same with that of Men , especially in relation to the greatest priviledge that belongeth to either of them . The very priviledge it selfe ( as at the first view of the Text may appeare to you ) affordeth a fit Theame for such an occasion as this is ; which is the solemnization of the Funerall of a Grave , pious , and prudent Matron , who was indeed while she lived a Mother in Israel , in the Church of God : who in her life-time testified much love to the Saints of God , and in that respect I may say deserved ( now shee is taken away ) this respect of Gods Saints and children , which by you is now shewed to her in accompanying her to her Bed of rest . The forenamed words of my Text , doth branch it selfe forth into two parts . One setteth out the priviledge it selfe . The other , the partakers thereof . The Priviledge , therein you may observe two points ; First , the kind of it , Life . Secondly , the ground of it , Grace . The partakers of this priviledge are set forth in a compounded Article , Ioynt-heires , Co-heires , heires together , having relation to Women . The simple consideration of the Word , shewes the right they have to the forenamed priviledge , they are heires . The compound shewes the extent of it , Co-heires , one with another , Men and Women , heires together of the grace of life . That yet you may a little more distinctly discerne the scope of the Apostle in this Text : in a word , note the inference of it upon that which goeth before , or the connection of it therewith . Lift up therefore your eyes but a little higher to the words going before , and you may observe the Apostle giving a direction to men to honour Women , notwithstanding they are the weaker vessels : Vessells they are , therefore capable of that which God shall bee pleased to infuse into them , his grace : they are weake vessells , so are men also , they are earthen vessells : these are the weaker ; these comparatively may bee said to bee as glassie vessells , and yet notwithstanding , you have a common saying , that a glasse with good keeping may last as long as an earthen Pot , but both brittle : Now notwithstanding this Sex bee brittle , and the weaker , yet to be honoured , and that upon this ground , because partakers with Men , and as well as Men , of the greatest priviledge , the grace of life . Were this a meeting for the solemnization of a Mariage , I might further descan upon this plaine-song , that ariseth from the inference , of Mens honouring of Women . What have I said if it were a Mariage solemnitie ? surely , howsoever here bee before our eyes , the eyes of our bodies , a visible object of mortalitie ; yet notwithstanding , here is before us , an invisible occasion of rejoycing , as at a Mariage solemnitie , to the eye of our soule , understanding , and faith : for while here we live in the world , Jesus Christ , our Spouse , hee hath his friends , friends of the Bridegroome , his Ministers and messengers , that in his name come to us , wooe us , use all the meanes that may be , to move us to accept of Christ for our Lord and Husband ; When a man accepts of this offer , there is then the contract consummated , in regard of the mutuall consent that passeth betweene the one and the other ; Christ having his Proxies here , wee the Ministers being for him ; and every beleeving soule for himselfe . This contract continueth so long as here wee remaine in this world ; when wee depart , the body is laid in the Bride-bed , quietly to rest , and sleepe , till the Bridegroome be pleased to come and awake his Spouse , and it will be a blessed voyce that hee shall come withall , Come yee blessed of my Father , receive the kingdome prepared for you from the beginning of the world . As for the soule , that , goeth immediatly to Christ , and is in his Fathers house with him ; the Spouse in that part , with her Husband the Lord Christ , enjoying an eternall , inviolable communion , and sweet societie . But howsoever this is thus to the invisible eyes of the soule , we now must looke upon the object here before us ; and answerably order our matter ; and therefore with this touch I let passe the inference , and come to the substance of the Text. You heard the summe ; you heard the parts . But wee must here proceed , Huesteron and Proteron ; and cleane invert the order of the words , as I hope your selves will discerne , if you doe but well marke the order and method : Life is in the last place ; Grace before it ; the right , that commeth before it ; and the extent of that right , before all . I suppose therefore you will thinke that first it is meet ; to lay forth the priviledge it selfe , Life : and then to speake of the ground of it : then of the right that we have ; and then of the Extent of that right : and this order I purpose to follow . First , therefore concerning the Priviledge it selfe , Life . For brevities sake , I forbeare to speake much of the divers acceptations of life , and distinctions thereof , as it is in the Creatour , the onely true God , Father , Sonne , and holy Spirit : or as it is in the invisible and glorious creatures , the Angels : or as it is in men , who are animated by a reasonable soule : or as it is in those creatures that are guided only by sense , Beasts , Fowle , Fish : or otherwise as it is in Trees and Plants , that come forth out of the earth , having a vegetative life onely . The life here meant , is that wee call eternall life ; consisting in our communion with Christ our Spouse : and this is a life proper to the Saints ; proper unto them , because comming from the grace of God , extended unto them alone ; proper unto them , because they are heires of it . And in this extent , there is a restraint ; howsoever the extent bee in divers considerations , yet a restraint , a qualification ; onely beleevers , onely sound true Christians , to them it is proper . And this life is to be considered , either in the Inchoation and beginning thereof ; or in the consummation and accomplishment thereof . In regard of the Inchoation of this speciall life of the Saints , it is here begun in this world : I [ now ] live ( saith the Apostle , speaking even of this life ) by the faith of the Sonne of God : And the Iust shall live by faith . This life it is by Christs dwelling and living in us : I now live , yet not I , but Christ liveth in me , saith the Apostle in the place before quoted . The other , it is in the world to come ; and it is by a sweet feeling and fruition ; it is by our abiding with Christ , and living with him : in which respect , saith our Lord Christ , to the penitent beleever upon the Crosse , This day ( the very day that he died ) shalt thou be [ with me ] in Paradise : and so Saint Paul saith of himselfe ; I desire to bee dissolved , and to be [ with Christ , ] implying that upon the dissolution , immediatly there is a fruition , a communion with Christ : And the same Apostle , speaking of those Saints that shall be upon the earth at the very moment of Judgement , when the dead ( saith he ) are raised , then shall wee also that are alive , and remaine , be caught up together with them in the cloudes , to meet the Lord in the ayre , and so shall wee ever be [ with the Lord. ] Now then , marke , here you see the soule hath present communion with Christ upon the dissolution of the body : and the body also shall have communion with him at the great day of the Resurrection of all flesh . Now this life and communion with Christ is proper to the Saints , by vertue of their union with Christ ; A misticall union . For Christ the Sonne of God , hee is life originally in himselfe , for as the Father hath life in himselfe , so hath hee given to the Sonne to have life in himselfe . Hee is also Life communicatively , communicating life unto us ; therefore hee is said to be the Bread of life , and in this sence , because hee is that Bread which commeth downe from heaven , and giveth life unto the world . The Use of this point ( my brethren ) is manifold . I will but touch it . First , it doth instruct us in the great love , and good respect , that God beareth to us children of men , that of his owne good pleasure hath written our names in the booke of life ; and hath sent his Sonne to purchase life for us ; and to bring us also to this life . Behold what love the Father hath shewed to us in Christ ! Secondly , this is a demonstration of the wofull plight wherein naturally men are in this world : they may seeme to be of some account , they have a life that is farre different from the life of Plants , and also from the life of Beasts ; they have a reasonable soule to animate them : Oh but this , this is is not the life ; Naturall life indeed is a death compared to this life that is here noted to bee proper to the Saints , which commeth by grace , whereof wee are heires : and therefore of all naturall men it may bee said , as the Apostle saith of the wanton Widow , shee is dead while shee liveth ; even so are all such , dead while they live , dead in sinnes and trespasses : and if so be those that are in this kind dead , continue so till the death of the body seize upon them , woe , woe , woe to them ; upon this followeth an eternall death , endlesse , easelesse , and remedilesse torment upon body and soule for ever . Thirdly , the Saints have here consolation , against the mortalitie and corruption whereto they are subject here in this world ; wherein their condition is common with the condition of all ; for that that befalleth one , may befall every one , in regard of the outward estate and condition , All must die . Nay further , here is consolation against the distresses , and afflictions , and pressures , whereto the Saints are subject above others for their profession sake ; in this very respect they are hated , they are persecuted , all that will live godly in Christ Iesus shall suffer persecution ; and through many afflictions wee must enter into the kingdome of heaven . Where is now their comfort ? surely this , that is set before us : you heard that naturall men are dead while they live : but those that are in Christ , doe live while they may seeme to bee dead ; Ionah lived when he was cast into the Sea , swallowed up by a whale , and was even as it were in hell ; so the Saints , though swallowed up as wee may say , in the tempestuous sea of this world by cruell Whales , yet notwithstanding they still live that life that is begun here in this world , whereof you heard before : And to this purpose the Apostle Saint Paul , in 2 Cor. 4. 8 , 9 , 10 , 11 , 12. sheweth plainly , that though they are given up unto death daily for Iesus sake , yet they are not destroyed , not cleane swallowed up , but that they live in Christ , and that Christ liveth in them : Wee are perplexed , but not in despaire ; persecuted , but not forsaken , &c. And this is it that doth comfort them , both the fruition of that life that they have here ; and their expectation of the accomplishment , and fulnesse thereof in the kingdome of heaven . Now ( my brethren ) this is the rather to be observed of us , because of all others , the Saints seeme to be most subject to death . And the truth is , here is matter of admiration in regard of their happinesse , that notwithstanding that condition whereto they are subject , there is a life they enjoy in this world ; there is a better life prepared for them hereafter . And what can be more desired ? Life of all things else is most esteemed : Men are ready in sicknesse , and in other distresses , to spend all that they have ( as the Woman that was troubled with the bloudie issue , spent all that shee had upon the Physitians ) to preserve life , to recover health . Solomon ( speaking according to the conceit of men ) saith , that a living Dogge , is better than a dead Lyon , any life better then a death , thus they imagine ; and Sathan well knew mens account of life , when he could say , Skin for skin , yea , all that a man hath , will hee give for his life . Now , if so bee that this temporall life here , that is but a flower , but a bubble , but a blast , but a breath , yea , that life that in the shortnesse thereof is subject to so much perplexitie as it is , be notwithstanding so highly esteemed ; what is the life here promised , that while here in the enjoying , in regard of the first fruits thereof is accompanied with such a peace as passeth understanding , accompanied with the very joy of the Holy Ghost , and in the consummation thereof , such contentment , such glory , as the tongue of man cannot expresse , the mind of man cannot conceive ? It is noted of the Apostle Saint Paul , when he was caught up to the third heaven , and saw but a glimpse of this life , he did there see ( they are his owne words ) unutterable matter , things that cannot bee exprest . And therefore in this respect he saith ( and that which he saith may be most fitly applyed to this ) the things which eye hath not seene , nor eare heard , neither hath entred into the heart of man , are such as God hath prepared for them that love him . This is that Life which we are so to consider of as it may make us say with the Apostle , I account that the sufferings of this present time are not worthy to bee compared with the glory which shall be revealed in us ; for our light affliction which is but for a moment , worketh for us a farre more exceeding and eternall weight of glory . It will be here said , whence commeth this ? or what may bee the ground thereof ? My Text telleth you ; It is stiled here , Grace of Life . Neither will I here insist upon the divers acceptations of grace ; as it is in man , as it is Gratis data ; or as it is in God , as it is Gratis faciens , making us accepted with himselfe : It is more cleare then need to be proved , that eternall life it commeth from divine grace : Grace is the ground of it . Being justified by grace ( saith the Apostle ) and againe , by Grace you are saved . And indeed all things that bring us thereto , are in the Scriptures attributed to Grace . And needs must it be so . For First , out of God there can be nothing done to move him to doe this or that , as if it should be done for our sakes , either meriting or procuring of it . Hee is independant , and we are depending upon him , and whatsoever wee have is out of our selves , and commeth from him . Againe , in Man there can be nothing . What is there in man but miserie ? whatsoever man had , or hath ; if there be any good thing , he hath it from this fountaine of goodnesse , all our sufficiencie is of God. And this is briefly to be noted against that proud and arrogant position of our Adversaries , concerning the merit of mans workes ; as if man , by any thing in him , could merit or deserve this life , it is not the merit of life , but the grace of life . Surely they know not God , they know not his infinitenesse , his all-sufficiencie ; they know not man , his emptinesse , his impotencie , his vilenesse , his cursednesse ; they know not this life , they know not the reward , the excellencie of it , the disproportion betweene any thing that man can doe , and this life that is thus graciously bestowed , that have such a conceit : Let them therefore passe with their foolish opinion . For our owne parts , it affordeth to us another ground of comfort , and that in regard of our unworthinesse : for as we are creatures , we are lesse then the least of Gods mercies ; but as we are mortall creatures , dust and ashes , much more unworthy of any favour ; but as we are sinfull creatures , having provoked the justice of God , most , most unworthy of any grace , of any life , most worthy of all judgements and vengeance , of eternall death and damnation . Where is now our hope ? what ground shall wee have that have nothing in our selves ? Surely this , the ground of this life , the grace of God. What God doth , hee doth for himselfe , for his owne names sake ; Grace is free . And these two joyned together , give evident demonstration of God , to be a God , in the thing that he doth conferre upon thee , and in his dealing of it : the greatnesse of the gift that he doth give ; and the freenesse of it . For who can give life , but the God of life , that hath life in himselfe ? And then againe to doe this altogether upon meere grace , upon his owne good pleasure ; it is a divine propertie . And this is it that doth incourage us to come unto God , notwithstanding our unworthinesse . And in this respect in the second place wee have here a Use of instruction : to acquaint our selves with God , with the freenesse of his Grace ; to plead it unto God when wee come unto him , and notwithstanding our unworthinesse , and our wretchednesse , yet to presse this , Lord what thou dost , thou dost for thy owne sake , out of thy meere grace , this makes me bold to come unto thee . Specially upon the consideration of that greatest evidence of Gods free Grace and rich mercy , in giving his Sonne to doe whatsoever is requisite for the satisfaction of his Justice : so that here Grace and Justice doe sweetly goe together for the strengthening of our faith ; Grace in regard of our unworthinesse ; Justice in regard of our rebellion ; God doth what he doth for his owne sake ; his owne Sonne hath made full satisfaction to his Justice . And finally , this should the more inlarge the heart to God againe : a gift the freer it is , the more worthy of praise it must needes be , the more acceptable to him that receiveth it , when hee receiveth it from meere Grace ; and he that giveth it , is thereby the more worthy of praise : so that lay these two together , life , and the grace of life ; and then tell mee what sufficient thankes can bee given to him , who out of his grace doth bestow this life ? Thus from the priviledge in the second part thereof , come wee to the partakers of this priviledge . And first of the simple consideration of it , Heires , so that wee come to a right unto that eternall life by inheritance , as we are Heires . So doe the Texts before noted , expresly set it forth ; Wee are justified by his grace , that we should be Heires of eternall life . Tit. 3. 7. And Saint Paul giveth thankes to God for the Collossians , that he had made them partakers of the inheritance of the Saints in light . And our Lord when hee doth give us possession hereof , inducts us thereunto with this , inherit the kingdome prepared for you ; take it by inheritance ; Here is your right . Now we may not thinke that this ground of right to our eternall inheritance commeth by our naturall generation , for so wee are heires and children of wrath , as the Apostle noteth in Eph. 2. 3. It cannot come by nature , for so it is Christs prerogative , the true proper , naturall Sonne of God ; and thus ( as the Apostle saith ) God hath appointed him Heire of all things ; but it is by another grace , whereby we are made children : A double Grace in this respect : a Grace of adoption ; and a grace of Regeneration . A grace of Adoption ; for God giveth to us the spirit of Adoption , whereby wee are moved to crie and call Abba , Father ; and by this grace wee are children , and being children , wee are heires , Coheires , not only one with another , but ( as it is there noted ) heires together with Christ , Coheires with him by vertue of this grace of Adoption . So likewise by the other Grace of regeneration , wee are qualified hereunto , Saint Peter in his first Epistle , Chap. 1. ver . 3. blesseth God , Blessed be the God ( saith he ) and Father of our Lord Iesus Christ , which according to his abundant mercie hath begotten us againe , to an inheritance incorruptible , &c. Wee are begotten to this inheritance . This might againe be pressed as a further Argument against the fore-mentioned presumptious Doctrine of Merit : that that commeth by inheritance , commeth not by desert . But I passe it over . This doth afford to us matter of consolation ( for this Text is full of consolation every word of it ) against the basenesse whereunto in this world the Saints seeme to be subject , that are scoffed , that are despised : howsoever they appeare here in mortall mans eye , yet notwithstanding in truth they are Heires , they have an inheritance . And as it doth administer to us matter of comfort , and a ground of holy boasting , and glorying in the Lord , so it affordeth to us direction , to carry our selves as becommeth Heires : not to set our love too much upon this world , not to dote upon it ; but to bee loftely minded ; to have our heart and affection where our inheritance is , namely in heaven , to waite with patience for it : bee followers of those ( saith the Apostle ) that though faith and patience inherit the promise . And likewise , to make sure to our selves our inheritance ; looke to our evidences ; Give all diligence ( saith the Apostle ) to make your calling and election sure . Doe but make your Calling sure , that you are truly and effectually called , then it followeth by just and necessary consequence , you were elected before the foundations of the world , and shall bee saved . Many other Meditations doe arise out of this right we have to that life which by Grace is conferred upon us . Consider we the extent hereof , Heires together ; joynt-heires : so as all of all sorts have aright to the life of Saints . I speake here of outward conditions , whether they bee great or meane , rich or poore , free or bond ; whatsoever they be , they have all aright , they are joynt-heires , they are heires together . As it is with us in some places , there is a title of Gavill kind , that giveth a joynt-right to all the sons that a man hath : and so for daughters , all Daughters are coheires : so this Tenour is ( as I may say ) Gavill kind , all have a right thereunto , no exception of any , because God is no respecter of persons . This ( my brethren ) serveth as an admonition to those that are great , or may seeme to be higher then others here in this world , if they be Saints , let them not despise others , who are Saints too , they are Co-heires with them ; they are fellow-brethren , there is not an Elder brother among them , Christ only is the elder brother . There may some have a greater degree of glorie ; there may some have greater evidences thereof in this world , and greater assurance , yet notwithstanding they have all aright to the inheritance , they are all Co-heires . And this againe is another comfort to the meaner , and weaker sort : that howsoever there may be some difference in regard of outward condition here , yet notwithstanding in the greatest priviledge there is no difference at all : and therefore to conclude , concerning these and other consolations ministred to you , I will use the Apostles words , comfort your selves with these things . And particularly concerning the Female sex ( because the Apostle here applieth it to them , and saith of them as well as of men , that they are heires , Co-heires of the same inheritance ) this therefore is to be applied to them , for when the Apostle makes distinction of outward conditions , in Gal. 3. 28. hee putteth in this , Male and Female , and of these and those hee saith , all are one in Christ , no difference : for the Female at first were made after the same Image that the Male were , Hee made them Male and Female in his owne Image , Gen. 1. 27. Both sorts have the same Saviour , and are Redeemed by the same price : A woman said ; My soule rejoyceth in God my Saviour : they are both sanctified by the same Spirit : the Apostle saith , that when an unbeleeving Husband is knit to a beleeving Wife , the husband is sanctified by the wife , as well as in the other case , the Wife is sanctified by the Husband . And this my brethren giveth a checke , to the undue , the unjust censure , that many doe give to this weaker vessell , that this Sex is ( as it were ) the imperfection of nature , and I know not what , I will not stand upon it , as most unworthy the confutation . But for the Sex it selfe , it is a particular consolation against that matter of griefe which it might conceive through Eves first sinne , not onely in sinning her selfe , but in taking Sathans part to tempt her Husband , whereupon followed subjection to the Man , and likewise paine in travell , and bringing forth of children . But notwithstanding ( saith the Apostle of that Sex ) they shall bee saved , if they continue in faith and charitie , and holinesse with sobrietie . So that you see they have a right too . And the truth is , that God hath graciously dealt with them in making them the meanes of bringing forth the principall ground of this right of the one , and of the other , which is the Lord of life , the Saviour of the world , who was borne of a Woman . Now this Sex is to comfort themselves in this , that notwithstanding there bee some differences in outward condition , yet they are made partakers of the greatest and best priviledge , alike joynt - heires of the grace of God. I find but two things that in Scripture are exempted from that Sex , two priviledges , one to have jurisdiction over the Husband , another , publikely to teach in the Church of God : But yet notwithstanding marke a kind of recompence made for this : The former is but particular betweene Husband and Wife : but in lieu thereof a Woman may reigne over many men , yea , over Nations , Queenes shall bee thy nursing mothers , saith the Prophet Isaiah to the Church . And for the later , to recompence that , they may bee , and have beene endued with the gift of prophesie : so that wee see how God doth every manner of way incourage them . One word more concerning men , and so I will conclude this point . Namely admonition to them , answerably to respect the other Sex as those that are Co-heires with them , and therefore while they live , according to their places , according to their gifts , according to the bond of relation that is betweene them to respect them : and to shew the same when they are dead by a decent comely Funerall , and maintaining their credit ; and giving of them their due praises . Thus much for the Text. And now ( my brethren ) give mee leave , I beseech you , to steppe a little further , and to speake a word concerning this object before mee . Howsoever I am not over-forward at any time to speake much on such occasions ; yet at this time I suppose I should doe much wrong to the partie in concealing those things that are meete to be made knowne to the honour of that God who bestowed those excellent endowments upon her , and also injurie to those that knew her . I doe not feare to be accounted a flatterer by any that heare mee , and if any else shall imagine any such thing , it may , it must needs bee their envie , in that they censure what they know not . My feare is , lest those that did know her should thinke that wrong is done to her by that little that shall be spoken , for enough cannot be spoken of her . You see here a blacke Herse before you , a body in it deprived of life , and within these few dayes animated by a divine soule , now ( as we have just cause to beleeve ) glorified in heaven . The body of Mistris I. R. in regard of Mariage ; being the Daughter of Master I. B. a Gentleman in C. It seemed that as God endowed her with excellent parts every way , so shee had good education . Shee was married to Master I. R. a grave prudent man , that lived in the fore-named place , who had beene twice Major there , and long continued Alderman , still relyed upon , when any matter of employment was to bee performed , and therefore oft chosen to be a Burgesse of the Parliament out of that Corporation . In the beginning of her mariage ( shee attending to the Word as Lydia did ) God was pleased to open her heart , and that specially under the Ministrie of a reverend Pastour now some yeares with God , faithfull , painfull , powerfull in his place while he lived , who yet liveth in the many workes hee published in his life time . I say by his Ministrie being wrought upon , she wonderfully improved the grace that was so wrought in her ; and used all meanes for the growth thereof , by continuall applying her selfe to the publike ministrie of the Word , conscionably on the Lords day , frequently also on other dayes , both in that Citie , and in this also , whither she came oftentimes upon sundrie imployments , both while her Husband lived , and likewise since she hath beene a Widow , which hath beene about the space of five yeares . Now I say as shee did thus helpe on the growth of grace by this publike meanes , so also by private , diligently reading the Word , not contenting her selfe with a coursorie reading it over by taske ( as some doe ) but shee had a Paper booke by her , and in reading would note downe particular points , note speciall duties that belonged to such , and such persons , to Magistrates , to Ministers , to Husbands , to Wives , to Masters , to servants ; Generall duties that belonged to Christians , as they were Christians ; and that in such a manner , as if so bee they had beene the Common places of some young Divine . And here ( by the way ) let me tell you what my selfe have seene of an Alderman of this Citie some while dead , who left behind him Volumes of bookes written with his owne hand : his manner was , first he would reade , and after that he would walke up and downe , and meditate upon what he read , and write downe the summe and particulars of it as he conceived , by which meanes hee made himselfe excellently skilfull as in Divine , so in humane learning . Thus did this grave Matron , hereby she came to much knowledge : shee gathered also many signes whereby she had evidence of the truth of grace , and there yet remaine divers such heads noted by her with her owne hand , signes of Grace , signes of the truth of it , of the growth of it , of the effects of it , meanes to grow in grace , &c. An excellent course . Thus she shewed pietie in reading of the word of God : the like shee did in prayer , hearing others performe that dutie in her Familie , but specially ( when shee was both husband and wife , both master and mistris , Death making a division betweene her deare Husband and her selfe ) shee used to pray her selfe ; and those that heard her , and have given testimonie thereof , admired her gifts that way . Frequent she was ( as appeared in her often retyring her selfe to her Closet ) in her constant and secret devotion ; yea , also shee tooke occasion of much fasting , specially when shee heard of the troubles of the Church . The cause of the Church much affected her , either in matter of rejoycing , or griefe : shee continued it till her dying day , and still her heart was upon the peace of the Church , praying for it . As thus she exercised her selfe in this holy manner , so shee did likewise wonderfully respect those that were the Ministers of God : Amongst many others , I have heard long agoe that worthy Minister ( before mentioned from whom I have received most of what I have now related ) speake much of her , and of her worthy Husband in this respect : The feet of those that brought the glad tydings of salvation were beautifull to her . And as shee was carefull to testifie her respect to them , so shee her selfe gained no little recompence thereby , for shee was still asking them questions , still desiring to have such and such doubts resolved by them . As thus her pietie was manifested , so likewise was her Charitie , constantly every weeke giving reliefe to the Poore ; ready upon all occasions that she was moved to , to open her hands , and to open them wide , and that againe , and againe , not wearied in doing good . Sober and grave she was in her cariage and attyre , and therein a good example to the younger sort . And thus shee continued even to her dying day ; full of sweet meditations upon her death-bed , my selfe partaked of some of them . Being asked what evidences she had for her salvation ? she answered , good : whether she doubted not ? shee replyed no : though shee were of a tender conscience , yet she had laid such a foundation , as her faith remained firme . Shee sweetly ended her dayes with prayers of her owne ; with desire of the prayers of Ministers still as they came to her ; for as she hearkened to , and desired the benefit of their counsell when she lived , so she desired the comfort of their prayers now in her death : thus I say with a sound testimonie of her faith , and of her good estate , she ended her dayes , and we may be assured that she is in the Number of those that are Co-heires of the grace of life . I remember the Philosophers make mention of a word which containes in it a kind of collection or combination of all in one . I may say of her that the graces , and vertues , and ornaments of others seemed to be gathered together , and to meet in her : And so her pietie toward God resembleth her to the two pious Hanna's , the one the Mother of Samuel , the other the Daughter of Phanuel . Her charitie resembleth her to Dorcas . Her love to the Ministers of God to the Shunamite that provided a Chamber , a Table , and a Candlesticke for Elisha . In her relation to her Husband , she shewed her selfe a true Daughter of Saraah . In her relation to her children which she had , a Bathsheba and Eunice ; To others a Priscilla the Wife of Aquila , ready to instruct as occasion was offered . And so my brethren she hath shewed her selfe a follower of those that through faith and patience inherit the Promise . It remaineth to us to set such examples before us , and to bee followers of them , as they have beene followers of others , and as others have beene followers of Christ , that so walking in their steps , wee may also bee in the number of such as have the comfort of this Text , to be Co-heires of the grace of life ; which that you may doe , &c. FINIS . PEACE IN DEATH ; OR , THE QUIET END OF THE RIGHTEOVS . PSAL. 37. 37. Marke the perfect man , and behold the upright : for the end of that man is peace . NUMB. 23. 10. Let me die the death of the righteous , and let my last end be like his . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. PEACE IN DEATH ; OR , THE QVIET END OF THE RIGHTEOVS . SERMON XXXIV . LUKE 2. 29. Lord now lettest thou thy servant depart in peace , according to thy Word . IN the Text it selfe ( to let passe other things ) you have . First a Request : and secondly a Reason upon which the Request is grounded . Of each of these in order ; and first of the first . The Request . The summe whereof is , That he may die . Where is considerable . First , the disposition of the servants of God , in respect of death , viz. 1. A desire and longing after it . 2. A care to be alwayes ready for it . Secondly , the warrant or guide of that desire , [ according to thy Word . ] Thirdly , the nature and qualitie of the death of the Righteous [ ade●…e in peace . ] Of each of these apart . The point that ariseth from the first branch of the first gene●…all part ( viz. the desire and longing of the Saints for their day of death ) is this , that The servants of God have in them a contented , comfortable , and willing expectation of death . The rise of this Observation is obvious enough : one spirit workes in all Gods servants , and brings forth like effects , though not alwayes in the same measure , that therefore which is true in Simeon ( which the very first view of the words import ) that the comming of Death was expected , and desired by him , is in some degree verefied sooner or later in all that are the Lords . Hereunto agrees that of Saint Paul ; I desire ( saith hee ) to bee dissolved , &c. a And hee averres the same of all true beleevers , viz. that they groane earnestly , desiring to be cloathed upon with their house which is from Heaven , and that they are willing rather to bee absent from the body , and to be present with the Lord. b The foundation of this desire , is the knowledge and right understanding of the truth of that speech of Solomon , to wit , that the day of death is better , then the day of a mans birth . c They have learned to know that the day of death to Gods servants , is the day of freedome from all miseries , and of entrance into eternall happinesse . The miseries of this life which even the best are subject unto , are many , Losse of goods , losse of credit , losse of friends , aches , paines , diseases , fevers , consumptions , &c. bondage under originall corruption , and the fruits thereof , as unbeliefe , pride of heart , ignorance , covetousnesse , distrustfulnesse , hatred , lust , &c. the buffetings and temptations of Sathan , societie with the wicked : all these miseries , even the Holiest and dearest servants of God are exercised with , and divers of these doe make them many times mourne exceedingly , and to cry one while , O wretched man that I am , d and to groane out another while ; Woe is mee that I am constrained to live in Mesech , and to have my habitation in the tents of Kedar : e of all these miseries Death is the end to Gods servants . And so also it is an entrance into happinesse : for albeit their bodyes rot in the Grave , and bee laid up in the Earth , as in Gods store-house untill the last day , yet the soule forthwith even in an instant , comes into the presence of the ever-living God , of Christ , and of all the Angels , and Saints in Heaven , the spirits of just men made perfect , to Abrahams bosome , to bee with Christ f . & quanta haec felicitas ? What greater happinesse ? It was much that Moses obtained to see the back-parts of God , g but how much greater favour is it to see him face to face , to have eternall fellowship with God the Father , with Christ the Redeemer , with the Holy Ghost the sanctifier ? The knowledge of this benefit of Death , makes the face of it comfortable to Gods servants , and causes them to strive with their owne naturall weaknesse , that so they may even long for their day of dissolution . But now against this point divers Objections may be alledged . For first the Apostle Paul sayes , that Death is the wages of sinne h . And else-where hee stiles it Christs enemie , the last enemie that hee shall subdue is Death i . How should not death then be rather a day of misery to bee trembled at , then a day of happinesse to bee longed for ? To this I answer , that wee are to distinguish touching Death , for it must be considered two wayes ; First , as it is in its owne nature : Secondly , as it is altered by Christ : in the first sence it is true , that Death is the wages of sinne , and the very suburbs and the gates of hell . But in the second taking of Death , it ceases to be a plague , and becomes a blessing , inasmuch as it is even a doore opening out of this world into Heaven . Now the godly looke not upon Death simply , but upon Death whose sting and venome is plucked out by Jesus Christ , and so it is exceeding comfortable . But then secondly it is objected , that wee reade of many that have prayed against death ; as namely , first David , Returne , O Lord , saith he , and deliver my soule ; oh spare mee for thy mercyes sake , for in death there is no remembrance of thee k . Secondly , Hezekiah when the message of death was brought to him l . Thirdly , Christ himselfe ; Father , if it bee possible , let this cup passe from me m . To all these I answer , first touching Da●…d , that when he composed that sixt Psalme , hee was not only g●…vously sicke , but also exceedingly tormented in mind , for he wrestled and combatted in his conscience with the wrath of God , as appeares by the first Verse of that Psalme , therefore wee must know , that hee prayed not simply against Death , but against death at that time , in asmuch as the comming of it was accompanied with extraordinary apprehensions of Gods wrath ; for at another time hee tells us that hee would not feare , though hee walked through the valley of the shadow of Death n And the like I say touching Hezekiah , that his prayer proceeded not from any desperate feare of Death , but first that he might doe more service to God in his Kingdome . And with such a kind of thought was Saint Pauls desire of dissolution mingled o . Secondly , hee prayed against Death then , because he knew ▪ that his death then would be a great cause of rejoycing to evill men , to whom his reformation in the State was unpleas●…ng . Thirdly , because hee wanted issue , God had promised before to David , that there should not faile a man of his seed to sit upon the throne of Israel , so that his children did take heed 〈◊〉 their wayes p . Now , it was a great discomfort to him to die childlesse , for then he , and others might have thought , that he was but an Hypocrite , inasmuch as God had promised issue to all those Kings that feared him , and for this cause God heard his prayer , and after two yeares gave him a sonne , Ma●…asseh by name . And so I say the same touching our Saviour Christ , that hee prayed not against Death , as it is the separation betwixt Body and Soule , as appeares by what the Apostle saith , that hee was heard , in that hee feared q , for hee stood in our roome , and became a Curse for us , it was the Curse of the Law which went with Death , and the unspeakable wrath and indignation of God which hee feared , and from this according to his prayer , he was delivered . But thirdly wee see in most good men a feare of Death , and a desire of life , and I my selfe ( may some godly man say ) doe feele my selfe ready to tremble at the meditation thereof , and yet I hope I belong unto God. I answer , that there are two things to bee considered in every Christian , Flesh , and Spirit ; Corruption , and Grace ; and the best have many inward perplexities at times , and doubtings of Gods favour : Now it is a truth which our Saviour delivers , that , the spirit is willing , but the flesh is weake r . And as in all other good purposes there is a combat betwixt the flesh and the spirit ; so is there in this , betwixt the feare of Death , and the desire of Death ; sometime the one prevailes , and sometimes the other , but yet alwayes at last the desire of Death doth get the victory . Carnall respects doe often prevaile farre with the best , care of wife , children , and the like . Th●…se are their infirmities , but as other infirmities die in them by degrees , so these also at last are subdued , and the servants of God seeing clearely the happinesse into which their Death in Christ shall enter them , doe even sigh , desiring to bee clothed upon with their house which is from Heaven s . Here then is a good Marke by which we may know our selves to be Gods servants , viz. by the state of our thoughts and meditations touching Death . I will so deliver it , as may bee most for the comfort of those that truly feare God. I demand therefore of thee : Dost thou know that the confident and comfortable expectation of Death is the worke of the Holy Ghost in Gods servants ? Dost thou desire unfeignedly , that the same may bee wrought in thy heart ? Dost thou labour to know what happinesse comes by Death to those that feare the Lord ? Dost thou grieve at thine owne weaknesse , to whom the thought of Death is sometime troublesome and unsavourie ? Dost thou pray the Lord so to assure thee of his favour in Christ , that death may bee desired before it comes , and welcome when it is come ! Dost thou when thou hearest this speech of Simeon , wish that thou wert able to use the like words , with the like resolution ? Surely , these things shew that thou art Gods servant , and that by Death the Lord will draw thee to a place of rest . If these thoughts which I have now named bee strangers to thy heart , and thou dost not love to trouble thy selfe to studie about Death , it is an evill signe . The servants of God are not wont to be so secure in matters of this qualitie . And thus much for the first particular , in the first generall part , the desire in the godly of death : the second is their care for it : the point thence is , that It is the care of Gods servants to bee alwayes so prepared for death , as at what instant soever the Lord shall send it , they may bee comfortably ready to entertaine it . So much may easily be gathered out of Simeons words here ( Nunc dimittis . ) Now let thy servant depart , He did not ( as it were ) take a day over , in which , and against which to be provided , as though he should have said , Lord , now will I settle my selfe to make provision for my last end , but even now , Lord , at this very instant ; if thou wilt ; Death hath beene my ordinary meditation , and if thou wilt now call me home to thee , I am ready to depart . As in the former point I shewed you how Saint Pauls longing agreed with Simeons , Oh let thy servant depart , saith Simeon ; I desire to bee dissolved ( saith Paul. ) So here I will shew you , that there was the same care in respect of Death , in Saint Paul , as in Simeon . Now , if thou wilt ( saith Simeon ; ) I am now ready to bee offered ( saith Saint Paul t . And else-where , I die daily u . I am ever thinking upon death , and daily making provision for my end . This was holy Iobs mind ; All the dayes of my appointed time will I waite till my change come x ; there was a continuall expectation . So teach us to number our dayes , prayeth Moses , that wee may apply our hearts to wisedome y . And what wisedome did hee wish , hee might apply his heart unto ? but this a , holy care to make provision for another world , seeing in this there was no continuance ? The same in effect , the Authour to the Hebrewes professeth touching himselfe , and those that were like to him ; that they had here no continuing Citie , but did seeke one to come z . Wee know ( saith he ) here is no abiding , wee dwell in tents which must remove , in houses of clay , which will be broken , therefore wee desire to bee ever ready for that place , which is of more perpetuitie : And so much may bee gathered from that which is upon record concerning Ioseph of Arimathea , he did not onely make ready his Tombe in his life-time , but in his garden , his place of solace and delight : and how could so good a man , so often thinke on death , without labouring and caring to be ever provided for the same ; and therefore our Saviour Christ compares his faithfull servants unto those which daily wait for their Masters comming a . Now the reason which so much prevailes with the godly in this particular , and which ought to be of sufficient force with every one is first , the certaintie , and uncertaintie of death . Morte nihil certius , As sure as Death , is an ordinary Proverbe ; What man is hee that liveth , and shall not see death ? ( saith the Psalmist b . ) That all must die , it is Heavens decree , and cannot be revoked . The thing it selfe , we see is most certaine : yet for some circumstances most uncertaine : for first , Tempus est incertum , No man knowes when he shall die , in the night , or in the day ; in Winter , or in Summer ; in youth , or in his latter age . Secondly , Locus est incertus , None know where they shall die , whether at home , or abroad ; in his bed , or in the field ; who knowes but that he may die in the Church of God , even while he is asleepe at the Word ? Thirdly , Mortis genus est incertum : No man can determine how hee shall die , whether suddenly , or by a lingring sicknesse ; whether violently , or by a naturall course . These things the servants of God know full well , and seriously weigh the same , and that makes them to make conscience of continuall preparation , that whensoever , or wheresoever , or howsoever they die , they may with comfort commend their soules into the hand of God , as into the hand of a faithfull Creatour c . Secondly , they know the miserie of being taken by Death unprepared : put case a man should die as Ishbosheth , lying upon his bed at noone d ; or as Iobs children , while they are feasting e ; or that a man like the rich man in the Gospell , should have his breath taken from him at the very instant , having made no provision for another world , what hope can there be that such a one should be saved ? They know thirdly , that the time of sicknesse is the most unfit time for this businesse of preparation : the senses are then so taken up with the paine of sicknesse , that a man cannot thinke seriously upon ought else ; and besides , it is not in our owne power to turne to God when we will : ordinarily God forgets those in sicknesse , that forget him in health : And it is commonly seene , that that preparation for Death that begins but in sicknesse , is as languishing and faint , as is the partie from whom it comes ; And although Vera poenitentia bee nunquam sera , yet sera poenitentia est rarò vera . Though I say , true repentance bee never to late , yet late repentance is seldome true ; when men leave their sinnes , because they can continue to practise them no longer , what thankes have they , or what can that repentance be ? These things worke with Gods servants , to studie to be ever ready for the Lord , not to delay preparation , but to seeke continually to be provided . My Exhortation hence shall begin with that speech of Moses , Oh that men would be wise to understand this , and that they would consider their later end f . I would there were a heart in us to entertaine this doctrine in our best thoughts . I remember the Complaint of old , that men had made a Covenant with Death , and were at agreement with Hell g . Death indeed will make truce with no man ; but here is the meaning , Evill men perswade themselves , that they are in no danger of hell , or of the grave . Death will not come yet thinketh the oldest man : and when it comes , I hope I shall doe well enough , thinketh the most godlesse man. Thus men couzen themselves with their owne fancies , and so Death steales upon them at unawares , and becomes Gods Sergeant to arrest them , and to carry them away to eternall condemnation . Who amongst us is able to say truly , and upon good ground , as Simeon , Now Lord , if thou wilt now command Death to seize upon mee , welcome shall it be unto me , I am even now ready to receive it ? How many are there that are extraordinary ignorant in the meanes how to escape the sting of Death ? How many extreamly secure , that never in their lives , yet thought earnestly upon this , how they may die with comfort , and end their dayes in peace ? How many prophane ones , that set light by Death , being apt to say like those Epicures , Edamus , &c. Let us eate and drinke , for to morrow wee shall die ? How many that doe put all to a desperate adventure , God made us , and hee must save us , and wee shall doe as well as please God , and there is an end ? How many are there , whose hearts , albeit they be in the house of God , and in his presence , are notwithstanding fraughted with malice , with envie , with worldlinesse , with disdaine , with secret scorning , repining at the Word which they heare with wearisomenesse , with spirituall sleepinesse and securitie ? You that are such as I have now said , thinke in your consciences , what , would you die ? if God should now stop your breath , and ascyte you by Death presently , to appeare before his Majestie , being thus full of ignorance , of securitie , of presumption , of unsanctified , of vicious , of malicious , of covetous thoughts , could you find in your hearts to say , Lord , now let us depart ? Sure wee could not : but Death must needs be to us , as it is said to be to the wicked , Rex terrorum , the King of terrours h ; if it should come upon us , and find us in this case ; And yet what know wee how soone , how suddenly wee may be overtaken ? some of us drop away daily , some young , some old , some lie sicke longer , some lesser time ; and how soone it will be our turne wee cannot tell ; Our breath is in our nostrills , wee are all as grasse ; If the breath of the Lord blow upon us , we doe suddenly wither , as the flower of the field , and returne aga●…e to our first Earth . Why will we not labour to be now ready , sith it may be alwayes truly said , We may now depart , either while we are here , or in our way home , or in our beds , or at our meat ? Who can truly say to himselfe ; I am sure , I shall not die this houre ? It may be now thou wilt demand of me , What shall I doe , that I may be ready ? To insist upon particulrs , would be too long , onely therefore in a word ; The best preparation for death , is are formed life . He that lives religiously , cannot but die preparedly : And it is a thousand to one , if a wicked liver make a gracious end . The Scripture makes mention of a double Death , and so likewise of a twofold Resurrection : the first Death , is the death of the body , which is the separation of it from the soule . The second death , is of the soule , which is the separation of it from God. The first Resurrection , is the rising from the Death of sinne to a new life : the second is that which shall be of the body out of the Grave , at the day of Judgement . Now what saith the Scripture ; Blessed and holy is hee , that hath part in the first Resurrection , on such the second Death hath no power i . Wouldest thou then bee freed from the second Death , hell , and destruction , when thou art dead ? Now that thou art yet alive labour to have a part in the first Resurrection : Note what Saint Paul saith of the wanton widow , that shee is dead whilst shee lives k . So he that lives in the pleasures of sinne , and in the wayes of his owne heart , and after his owne lust , hee is dead in soule , though hee be alive in body , and if hee seeke not to come out of this grave , eternall death shall be his portion . Well then , wouldest thou prepare for Death ? wouldest thou be able alwayes to say , Lord , now , now I am ready , labour to know God our of his Word ( that is eternall life l ; ) Labour to feele Christ live and reigne in thee by his Spirit , labour to renounce every sinne , doe not goe on in any knowne sinne against conscience , renew thy repentance daily , and still survey the state of thy soule , that wickednesse may not get dominion over thee . Let Death come when it will , though the Lord should so visit thee , that thou shouldest drop downe suddenly , yet it shall not find thee unprepared , thou hast a part in the first Resurrection , there is no feare of the second Death : But if thou wilt cherish thy heart in evil , thou wilt goe on in thy ignorance , in thy carelesse worship of God , in thy prophaning the Sabbath , in thy whoredome , oppression , malice , drunkennesse , excesse , voluptuousnesse , thou makest ready for hell , and it is not thy Lord save me , or I cry God mercy , &c. that shall serve thy turne . I will tell thee who thou art like unto , even to a man appointed after a yeare or two , to be burned , and in the meane space must carry a sticke daily to the heape , so thou heapest up wrath against thy selfe , and makest thy score so great , that when Death comes , thou shalt not know how to be prepared . And thus have I finished the first generall part of my Text , touching the disposition of the godly in respect of Death . I proceed now in a word to the second , the ground , rule , or warrant of this desire , and preparation for death ( according to thy word ) as if Simeon had said , this desire that I have now to end my dayes , proceeds not from any carnall discontentment , because I am now old , and can take no great comfort in worldly things , but the ground of it is thy Word and Promise ; thou , Lord , hast revealed unto thy servant , that I should not die before I had seene my Saviour ; This word is now fulfilled , and the sweetnesse thereof hath given mee that encouragement , that I doe even long to bee dissolved , and to be united unto thee . Or againe thus , Oh Lord , this care that I have had to provide thus for Death , and to be alwayes in a readinesse , it hath not come from my selfe , nature never taught it mee , but thy Word hath instructed mee ; If I had not proceeded according to thy Word , I should never have knowne how to have prepared my selfe to the time of dissolution . This is the meaning of the words , and so the Doctrine is plain ( viz. ) that Men ignorant in Gods word can never take comfort in death , nor bee truly prepared to undergoe it . This is plaine , if we consider the Exposition which I have already given of that part of Simeons speech . It is a generall Rule , that of our Saviour , Yee erre not knowing the Scripture m . A man ignorant in the Scripture , can never rightly performe any spirituall dutie . Hence was that of David , Thy testimonies ( saith he ) are my delight , and my counsellours n . If any matter came in hand that concerned his soule , straight to the word of God went hee , to know thence how to doe it ; as a man for his Lease , or conveyance goeth to a Counsellour for direction : So againe he confesses , that if Gods Law had not beene his delight , hee should have perished in his afflictions o . And so , no comfort , no true quiet in any trouble , much more at Death , without the guidance , and information of the Word . The assurance that the sting of Death is plucked out , that Gods wrath is appeased , that sinne is pardoned , that Heaven gate is opened ; whence shall wee fetch these , but from the Scripture ? the directions for a holy life , which is the best preparation for Death ; where shall we find them , but in the Scripture ? Here then we see is a Caveat to all that have no will , nor desire to be acquainted with the Scripture : Divers thinke they should have done well enough , though wee had no such Booke as we call the word of God. To bee a Scripture-man is a by-word , a reproach , a matter of disgrace ; and sooner will men listen to some idle Pamphlet , then to a matter of Scripture . Well , beguile not your soules , with these vaine conceipts , with your Popish and carnall imaginations . I say , and testifie from this place , that that man or woman , which careth not to be taught out of Gods booke , cannot die like a Christian : Who can teach thee the way to dye well , but God ? And where doth God teach , but in the Scripture ? If our thoughts of Death , if our provision , and preparation for Death be not warranted , and guided by Gods word , it is all in vaine . Lord , saith Simeon , my desire of dissolution is according to thy Word ; my care to be prepared , hath beene ordered by thy Word , hee cannot die with comfort , that cannot make the like profession . And this may serve for the next generall part , the the ground of this desire , and preparation for Death , it is Gods word ; Lord , now lettest thou thy servant depart according to thy Word . The third and last part followes , the nature and qualitie of the death of the Righteous ( A departure in peace , or a peaceable dismission . ) Here are two things , first a dismission : secondly , a dismission accompanied with peace . The word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) translated ( Let thy servant depart ) may well be Englished thus , Let thy servant loose ; Lord free mee , enlarge mee , set mee at libertie . Hence wee learne , that The servants of God doe by Death receive a finall discharge from all manner of miserie . This is evident out of the force of the phrase here used : Simeon knew that so long as hee lived , his soule was ( as it were ) imprisoned in his body , and in it hee was held in bondage under the remnants of Originall corruption , subject to the assaults and temptations of Satan , in continuall and daily possibilitie to trespasse and sinne against God , beside other afflictions and grievances in the body and estate : but hee had withall this knowledge and understanding of the nature of Death , that it was an enlargement to the soule , and a freeing of it utterly and finally from all those , and the like incumbrances . The same may be gathered from the phrase used by Saint Paul , I desire ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bee dissolved p , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read the time of my departure q . the words shew that there comes a liberty by death to the soules of Gods servants . The phrase that Saint Peter useth , is worthy our observation for this purpose . First hee tearmes death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the laying downe of a burden r , and by that meanes the soule is lightned and eased . Secondly , he tearmes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a going out from a place and condition of hardship s . The second booke of Moses which relates the departure of the Israelites out of Egyptian bondage hath the same name Exodus . As for the point it selfe , namely , that the death of the Righteous , is to them a discharge from all miserie , the Scripture beares witnesse to it : Blessed ( said he ) are the dead , which die in the Lord , even so saith the spirit , that they may rest from their labours t . As long as they live here , they are diversly troubled , when they die their labours are at an end , and they are received into rest . Saint Iohn tells us , that in his vision he saw , the soules of them that were slaine , lye under the Altar u . Now the Altar in the time of the Law was a place of refuge and safetie , and thence it appeares , that by death the servants of God are eft-soones received into a place of holy securitie , where there is no expectation of any further miserie . They are said to be received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into Abrahams bosome x , into the fellowship of the same happinesse with Abraham , the Father of all true beleevers . The Doctrine in the first place makes against those of the Church of Rome , which maintaine a place of torment , even for the servants of God after this life , where they must bee tryed for a time , before they can enter into Rest , and happinesse . This place they terme Purgatorie , the torment here they hold to bee unspeakable , and farre surpassing any torment which the wit of man is able to devise . But this place among others is sufficient to overthrow this dotage , for how were death to the Righteous a dismission , a loosing , a freedome from miserie , if there followed after it a torment of farre greater extremitie then at any time before was ever tasted of ? So that the death of the servants of God being ( as I have proved it to bee ) an enlargement from misery , certainly the soule is not bound in any new Prison , whence it must expect , and await , and pray for a second dismission . In the next place this Doctrine makes much for the comfort of Gods servants : the face of Death to the wicked is very dreadfull , the day of it is to them the beginning of sorrowes , their soules are instantly arrested by the damned spirits , and kept in everlasting chaines of darknesse : but to those that are the servants of God it is otherwise . I may by way of allusion to the phrase of my Text , compare their day unto that which happened unto Ioseph , in which hee was brought out of prison to bee Ruler over all the land of Egypt y . So is their death unto them a day of Bailement out of prison , a day in which all teares shall be wiped away z ; In which they shall have beauty for ashes , and the oyle of gladnesse , for the spirit of heavinesse a ; and the long white robes of Christs Righteousnesse , by which they shall be presented blamelesse unto God. That day shall be to them , even as was the day of escape to the Jewes , a feast , and a good day b in which they shall see God as hee is c , and know him , as they are knowne of him d . But hapily thou maist say , how shall I know that the day of Death , is the day of dissolution , and this kind of dismission ? A very necessary quaere indeed this is : for every man almost is ready to challenge to himselfe a part of this happinesse , and it is a matter presumed upon by many , which shall never enjoy it ; I will therefore give you one certaine marke , by which wee may know assuredly , that the day of our death shall be to us , a day of enlargement , and of finall discharge from all , both former and following miseries , and that is this , If in the time of our life here , our being subject to corruption , and sinne , hath seemed unto us the greatest burden , and bondage . They which have groaned and mourned under their owne naturall corruptions , as it were under some heavy and tyrannous yoke , or as the Israelites mourned under their Egyptian Task-masters , to them only shall the day of death , be a day of freedome . If sinne be not a burden to thee ; if thou dost not many times lament , and even mourne to thinke how thou art carried captive unto evill ; if thou dost not with griefe feele how thou art clogged with corruption , and hindred by it from doing the good which thou shouldest , certainly death will bee to thee the beginning of thy thraldome , and after it thou shalt be a perpetuall bond-slave unto Sathan in the kingdome of eternall darknesse . Marke this all yee that take delight in evill , to whom it is a pastime to doe wickedly , and who seeke rather how to satisfie , then how to suppresse your owne corruptions , who repute it a kind of happinesse to follow the swinge of your owne Iusts , and to have libertie to doe as your owne hearts doe lead you ; when you dye , this shall be your reward , even a most miserable and endlesse captivity under Sathan , him have you served in the lusts of sinne while yee lived , his slaves shall you be without hope of releasement world without end . This is the right Application of this Doctrine , death is a day of enlargement to the godly , it is a dismission . The next particular is , that it is a dismission accompanied with peace , the lesson we are taught hence is , that The servants of God have at their going out of the world , a comfortable , quiet , and peaceable departure . Thus Simeon here , hee prayed for no other thing , but that his end might be as the end of the Righteous is ever wont to bee , even a departure hence in peace . Hence is that generall rule of the Psalmist , Marke the perfect man , and behold the upright man , for the end of that man is peace e . Agreeable whereunto is that of Solomon ; that the righteous hath hope in his death f . And memorable to this purpose is that which is storied of old father Iacob , shewing unto us the quiet end of the Righteous , Hee gathered up his feet into the bed , and so gave up the Ghost g . It was the blessing promised to Abraham , that he should goe to his fathers in peace h . And the same was made to good Iosias i . There is a twofold reason hereof . First , the assurance which they have of the favour of God in Christ. This must needs breed quietnesse , when I am perswaded in my soule and conscience , that all cause of danger after death is removed , and that God is , and will be , gracious unto mee in his Sonne . What cause of feare is here left , what occasion of perplexitie ? If any man shall doubt whether the servants of God have this assurance ; I prove it thus , that all of them first or last , have it in some good measure . If any man ( saith the Apostle , have not the Spirit of Christ , hee is none of his k . Hence it necessarily followes , that all that are Christs , have the Spirit of Christ , but now the office of the Spirit is to beare witnesse with our spirit l ; So that all that are the Lords , as they are endued with Gods Spirit , so they feele this Spirit bearing witnesse to their soules of this Adoption . Secondly , the comfortable Testimonie of their owne consciences touching their former care to glorifie God by a Religious and godly conversation : Hence came Saint Pauls peace , I have , saith he , fought the good fight , I have kept the faith ; Therefore I am sure there is laid up for mee a Crowne of life m . Hence Hezekiahs , I have walked before thee , oh Lord , in truth , and with a perfect heart n . Not that they doe ground their hope upon the desert of their fore-ranne courses , but because they know good workes to bee the way o , and doe understand by the Scripture , that a holy life here , is the first fruits of a glorified life hereafter . Thus we see the truth of this point , and the reasons upon which it is grounded . Now here some may object first , Wee see many worthy men , that have made a great , and an extraordinary profession of Religion in their lives , and which have also carried themselves unblameably , yet to give appearance of much angiush and perplexitie , and even of a kind of despaire in their death . How can wee say then ; that all good and holy persons have a peaceable departure ? I answer first , Wee ought to remember the Rule our Saviour gives , not to judge according to the outward appearance p . It is a very weake argument to say , that this , or that man dyeth without peace , because to the standers by hee makes not shew of peace . Certaine it is , that as a man may have peace with God , and yet himselfe for a time , by reason of some tentation not feele it ; so a man being sicke , or going out of the world may feele it , and yet others that behold him cannot perceive it . Secondly , wee must know that these outward unquietnesses , which doe many times accompany sicknesse , doe happen as well , and as ordinarily to good men , as to the most wicked , such as are ravings , idle-talkings , and strange accidents in the body ; in this sence all things come alike to all q . God hath made no promise in Scripture , that those that serve him shall be freed in their deaths from violent sicknesses . Therefore these things must not bee thought to be any abridgement of their peace . Thirdly , wee must consider , that with the best servants of God , Sathan is most busie , when his end is neerest , and when hee is ( as it were ) out of all hope of prevailing , The red Dragon in the Revelation , had greatest wrath when he knew his time to bee short r . When the evill Spirit was commanded once to come out of the child , then it rent him sore s . Now these temptations , though for the time they be very violent and extreme ; so that the party may ( hapily ) utter out some words , and speeches of dispaire , yet be they no finall prejudice to the inward peace . Interrupt they may , but utterly quench it they cannot , because the power of God is made perfect through weaknesse . And so even in death , Sathan receives the greatest foile , when hee thinkes to get the greatest victorie . Thus then I answer in one word ; The peace of Gods servants at death is not ever in the like measure felt by them , but yet it never dieth in them : they which behold their death doe not alwayes see it , yet they themselves , sooner or later are sure sweetly and secretly to feele the same . My reason for my assertion is grounded first upon that of the Apostle t ; God commands light to shine out of darknesse : Hee brings his servants to Heaven by the gates of hell , out of sorrow and angvish , and tentation hee raiseth out their greatest quiet . Secondly , because the love of God is eternall and unchangeable u ; Whom hee loves , hee loves to the end x . It is unpossible that the Lord , albeit he trie , and that sharply , yet should finally forsake those that are his in their greatest extremitie . But againe secondly , if you make a peaceable death to bee the reward of the Righteous , what say you to this ? There bee many that in all their life gave little evidence of any Religion , or grace , but of the contrary rather , yet in their death were very quiet and still , and seemed to all that were by , to have in them no manner of vexation , no troublesome thoughts , no perplexed motions , shall wee say that these were good men , because they seemed to goe away in peace . It is true indeed , it is the common opinion , Doth a man lye quietly ? hath hee his memorie to the end ? died he like a Lambe ? surely then hee is gone to heaven : but this is an absurd colection , for . First , sometime this outward calmenesse is an ordinary consequent of some diseases , as Consumptions , and such like , by which Nature being formerly weakned , hath not power left to make resistance . Secondly , this outward calmenesse is no argument of a peaceable and quiet soule . The Psalmist tells us of the wicked in whose death there are no bands y . Thirdly , wee must distinguish betweene securitie and peace , betwixt carnall senslesnesse , and true spirituall quietnesse . Nabals death was quiet enough z yet hee were but a foole that would adventure his soule with Nabals : I see many ignorant persons , many of heathenish , and brutish conversation , very quiet in sicknesse , without any feare of hell , and judgement to come , making no doubts , casting no perills , asking no questions , complaining of no sinnes , and so away they goe without any more adoe . What , shall I say that these died in true peace ? God forbid . No , when I compare together their ignorant , secure , benummed , hardned kind of life , with their senslesse and drowsie kind of death , I must say that these are fearefull signes , these things argue that the Divill had quiet possession , where hee made so small adoe a . Thus then notwithstanding these Objections I will conclude , that a peacefull death , is the peculiar and individed priviledge of Gods servants . However it be , yet I know ( saith Solomon ) that it shall goe well with those that feare the Lord b , but there is no peace to the wicked saith my God c . Wee may make Use of this first to be a tryall betwixt our Religion and the Romish : for from this Doctrine I avouch that Religion to be no true Religion : because a Papist by the Rules of his owne Religion can never die in peace : This is a hard saying , thou maist object , or how can I make it good ? I answer by two reasons . First , every Papist is taught to beleeve under paine of Anathema , and the great curse , that whosoever dyeth , if hee have not in this life attained to perfection , and throughly purged himselfe from the remainders of sinne by workes of satisfaction , his soule must after death goe into Purgatory , and there continue untill hee hath made a full satisfaction : now the paine of Purgatorie is held for the time to bee as great as the paines of hell , differing onely in this , that it is not perpetuall : Now I would faine know how can a man die comfortably and in peace , and with a joyfull heart , when hee thinkes with himselfe , that albeit ( perhaps ) after some yeares hee shall goe to heaven , yet in the meane space his soule must goe into such a place of unspeakable torment , where if the matter be not well plyed by the prayers of them that are alive , and by well feeing the Priests , they may hap to lye for many yeares ? I say , how can the Doctrine of Popery beget a peacefull death , when it teacheth an expectation of such an hellish Purgatory ? Secondly , every Papist as he is bound of a certaine to beleeve a Purgatory , so further must he beleeve , that hee cannot in this life be assured of salvation , otherwise then by a kind of confused hope , which may deceive him . Now hee which by the witnesse of his owne conscience is sure that hee hath deserved hell , and cannot attaine to any certaintie of discharge , what comfort can such an one have to dye ? hee knowes that when hee is dead , he must come to his account before God , but yet can have no assurance that the Lord will acquit him in Christ Jesus . I wish that this may seriously be considered by us , for the establishing of us in the truth of Religion : I say againe and testifie , these reasons which I have alledged being weighed , that a Papist by his owne doctrine can never expect that which Simeon did , a departure hence in peace : He knowes he must to torment , he is taught that he cannot know in this world that God will pardon him . In the next place let us come neerer home to our selves : that we must all dye , nothing more certaine , Dust thou art , and to dust thou shalt returne d . God hath decreed it , and it cannot bee revoked : if our end be not peaceable , our estate after cannot bee happy . Let our care then be spent about this one point , how one may attaine to this , to end our dayes in peace : I doubt not but wee will all bee ready to say , we hope so to doe : but this is nothing , for when the wicked man dyeth , his expectation perisheth e . What becomes of the hope of the Hypocrite ( said Iob ) when God takes away his soule f ? But what course then shall wee take , that wee may finish our course with joy ? I will tell thee in few words ( I touched it a little before ) the best meanes for a peaceable departure , is a godly and religious life : I have fought the good fight , saith Saint Paul , and he could comfortably from thence inferre , that therefore there was laid up for him a crowne of righteousnesse g . It was Christs owne inference , I have glorified thee on earth , I have finished the worke which thou gavest mee to doe , and therefore now , O Father , glorifie thou mee with thine owne selfe h . The reason of it is first Gods promise : blessed shall bee the undefiled in the way i : Those that honour mee , I will honour , said God k . Now this promise God will not breake . He that goeth this way , though it be with much weaknesse , with many falls , with sundry imperfections , with divers wandrings , yet he cannot misse of the promised peace . Secondly , life eternall hath three degrees , the first is in this life , when a man repenteth , and beleeveth , and is purged from dead workes , to serve the living God ; The second is in death , when the body goes to earth , and the spirit returnes to him that gave it . The third is at the last judgement : These three degrees hang together like three linkes , the second followeth the first , and the third the two former ; the last cannot be hoped for , where the first is wanting : for except yee repent , yee shall all perish l . The first being obtained , the last must needs ensue : for hee is faithfull that hath promised m . So then , wouldest thou have peace in death ? labour for grace in thy life ; wouldest thou end thy dayes happily ? make conscience to spend them holily . A godlesse man that lives in sin , may die senslesly , or sullenly , he cannot die peaceably . Oh consider this all yee that forget God , that spend your dayes in vanity , and your yeares according to the lusts of your owne heart , that have hitherto hated to bee reformed , and will not bee reclaimed from your former fashions , but live yet still , as you were wont to doe . Thinke a little with me of your last end , which how neere it is you doe not know ; when your consciences a little awaked , shall make report of your life past , how in matters of God you have beene ignorant , superstitious , carelesse , neglecting his worship , despising his Word , blaspheming his Name , mispending his Sabbaths , in dealing with men you have beene cruell , false , unmercifull , oppressing ; in the usage of your owne bodyes unchast , vicious , lustfull , proud , wanton , wallowing in excesse ; what peace can your soules have , when these things be thought upon ? what calmnesse of spirit ? what hope of entring into rest ? how can you thinke that the end can bee comfortable , when the life hath beene abominable . What answer made Iehu to Ioram , when hee demanded , Is it peace Iehu ? What peace ( said hee ) so long as the whoredomes of thy mother Iezabel , and her witchcrafts are so many ? n So when Death comes like Iehu marching furiously against you , and you enquire of him , whither he comes with peace or no , hee will answer what peace , when your whoredomes , and your grosse and crying sinnes are yet in great number ? What peace , when these make a partition betwixt your soules and the Lord ? Certainly there can be no peace , but a fearefull expectation of judgement , and violent fire to devoure o . Suffer me then to conclude this exhortation , as Daniel did his speech to Nebuchadnezzar ; O King , breake off thy sinnes by righteousnesse , and thine iniquities by shewing mercy to the poore p . So say I , breake off your sinnes by repentance , your ignorance by seeking after knowledge , your contempt of Gods word by a reverent yeelding to it , your securitie by a standing in awe of God ; your neglecting the exercises of Religion by carefull using of them ; your whoredome by chastitie , your drunkennesse by sobrietie ; your malice by charitie ; your oppression by mercy ; your falshood by fidelitie ; this is the way that will bring peace at the last , thus , and thus onely you may find rest for your soules . FINIS . THE VITALL FOUNTAINE ; OR , LIFES ORIGINALL . REVEL . 21. 1. And hee shewed mee a pure river of the water of life , proceeding out of the Throne of God , and of the Lambe . 1 JOHN 5. 11. 12. God hath given to us eternall life , and this life is in his Sonne . Hee that hath the Sonne , hath life , and he that hath not the Sonne , hath not life . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE VITALL FOVNTAINE ; OR , LIFES ORIGINALL . SERMON XXXV . JOH . 11. 25. 26. I am the Resurrection , and the life : hee that beleeveth in mee , though hee were dead , yet shall hee live : and whosoever liveth , and beleeveth in me , shall never die . THese words that I have read to you , they are part of the conference betweene Martha , and Christ , when Christ was comming to Bethanie to awake Lazarus from the sleepe of death . The conference is laid downe from the beginning of the 21. verse , to the end of the 27. and Martha meeting with Christ begins the conference , as wee may see vers . 21. 22. Then said Martha to Iesus , Lord if thou haddest beene here my brother had not died : but I know that even now whatsoever thou wilt aske of God , God will give it thee . Here Martha manifests her affection to her dead brother , and her faith in her living Master : shee manifests the strength of her naturall affection , and the weaknesse and imperfection of her faith . The strength of her naturall affection appeares in this , that she was perswaded if Christ had beene there present , her brother Lazarus had not died , he would not have suffered Lazarus to have died : which for ought wee know is more then she had sufficient ground for . Then the weaknesse , and imperfection of her faith appeares in this , that shee rested too much upon the corporall presence of Christ , that shee ascribed no more powerto Christ , then that by his prayer he could attaine at Gods hands as much as ever any holy man did ; namely , the life of her brother . I know , saith she , that even now whatsoever thou askest , God will give it ; Whereas Christ being true God , was able to worke any miracle by his owne power . Now the answer of Christ is laid downe verse 23. Iesus said unto her , thy brother shall rise againe . Christ , to comfort Martha , passeth by her infirmitie , and promiseth to her , that hee will restore her brother to life againe , that shee shall enjoy her brother againe : but this promise is only laid downe in generall and indifinite termes ; Thy brother shall rise againe . Christ doth not say expresly , I will raise up thy brother to life , but hee speakes only ingenerall termes , Thy brother shall rise againe : which wee are to ascribe to the modestie , and humilitie , that alwais may bee obser-served in the speeches of Christ ; Thy brother shall rise againe . Then we have the replie of Martha , laid downe in verse 24. Martha said unto him , I know hee shall rise againe in the Resurrection , at the last day . Martha was not satisfied with this promise of Christ : for it seemes shee durst not take it in the full extent of it , therefore shee replyes , that as for the last Resurrection shee knew indeed , that her brother , and all others that were dead , should then rise againe , this did comfort her : but for any other matter of comfort shee could not gather any from the answer of Christ , and his promise : therefore Christ replies againe in the words of my Text , And Iesus said unto her , I am the resurrection , and the life , hee that beleeves in mee , though hee were dead , yet shall hee live , and whosoever liveth and beleeveth in me shall never die . Christ would have Martha know that hee was true life , yea , the fountaine of all life , and such a fountaine of life , that whosoever did beleeve in him , and cleave to him , nothing should hurt him , no not Death it selfe . Thus you see briefly the coherence , and the scope of the words . We come now to shew you the meaning of them . In these words we may observe these two parts . First , here we have laid downe a compound proposition . And then the distinct Exposition , or explication thereof . First , here wee have laid downe a compound Axiome , or Proposition , a copulative Proposition , wherein Christ affirmes two things of himselfe . First , I am the Resurrection . Secondly , I am the Life . I am the Resurrection , I am the Life . Now the difference betweene these two , wee may conceive with reverend Calvin to be this ; I am the Resurrection . That is , I have all quickening power in mee , I am able to restore , and give life to those that are dead . And then I am the life ; I have such quickening power in mee , that I am able to preserve , and continue the life that I have given , or restored to any ; I am the Resurrection and the life . And then followes the Exposition of this Proposition , and of the severall members of it : for the truth of a copulative Proposition depends upon the truth of both the parts and members of it , therefore there followes the Explication , and confirmation of both the parts of this Proposition . First of the first part , I am the Resurrection , this is explained , and confirmed in these words ; Hee that beleeveth in mee , though hee were dead , yet shall hee live . I have such a quickning power in mee , saith Christ , that I am able to restore spirituall life to that soule that is dead in sinnes , therefore I am able to raise up the body that is dead in the grave ; I am able to give spirituall life to the soule , which is greater , and the more difficult worke ; and if I be able to doe the greater , I am able to doe the lesse : hee that beleeves in mee , saith Christ , though before he were dead in trespasses and sinnes , yet hee shall live , he shall live the life of grace . Then followes the Explication and confirmation of the second member of the Proposition in these words , Whosoever liveth , and beleeveth in mee , shall never die . I am the life saith Christ , for whosoever beleeveth in me , and so is restored to spirituall life , he shall never die ; hee shall never die , to speake properly , for he shall never perish : he shall never die , this life shall never be taken from him , neither here nor hereafter ; not here , for hee shall continue to live the life of grace : not hereafter , for though the body shall die , yet this separation of the body from the soule , it is not so properly a death , as a passage to life ; a passage from the life of grace , to the life of glory . And this body also that is separated from the soule , it shall bee quickned againe , and shall be raised up to live for ever , therefore hee that beleeveth in mee , shall never die . Thus you see the words expounded . Now from the first member of this Proposition , I am the Resurrection ; and the Exposition , and confirmation of it in these words , Hee that beleeveth in mee , though hee were dead , yet shall he live . Hence the point of Doctrine I will observe is this , that Iesus Christ is the Fountaine , and Authour of all life . Hee is able to give and restore life to those that are dead ; He is the Resurrection . Now , whereas there is a double death , and a double Life , and consequently a double Resurrection ; we must understand that Christ is the Author of both : in this place weare not to exclude either . Therefore wee will indeavour to expound this generall doctrine in these three particulars . First , Christ hath such a quickning power in him , that hee is able to raise up those dead bodies of his , that now lie in the Grave . Secondly , Christ hath such a quickning power in him , that he is able to raise up the soule that is dead in sinnes , to a spirituall life . Thirdly , wee will shew you why Christ , as in this place , so else-where doth expresse both the state of the faithfull here , and their estate after , under the same phrase of speech , he comprehends both under this terme , I am the Resurrection . For the first of these , Christ is the Author of life , he hath such a quickning power in him , that hee is able to raise up the dead bodies of his out of their graves . Wee will speake first of this Resurrection that is of the body , though it be later in time ; Because that naturally we are more apt to conceive of the death , and life of the body , then of the death and life of the soule . And secondly , because that the understanding of this Resurrection of the body , will give light to the understanding of the other , of the soule . And here first wee will shew briefly what this Resurrection of the body is . And then prove that Christ is the Author , and the Fountaine of it . First , the Resurrection of the body is this , when the soule that was actually separate from the dead body , returnes againe to its proper body , and being united to it , the man riseth up out of the Grave , with an immortall , incorruptible body to lead a glorified life . This is the Resurrection of the body . Now that Christ is the Author of this Resurrection of the body it is evident : For as Christ himselfe by his owne power , raised himselfe being dead in the Grave , Ioh. 2. 19. saith Christ , destroy this Temple , and in three dayes I will raise it againe , speaking of the Temple of his body . And so againe , Iohn 10. 18. I have power , saith Christ , to lay downe my life , and to take it up againe : so likewise Christ by his quickning spirit , hee will raise up the bodyes of those that are now dead in the Grave , as we may see Ioh. 5. 28 , 29. Mervaile not at this , saith Christ , for the houre is comming in which all that are in the grave , shall heare the voyce of the Sonne of man , and shall come forth , they that have done good to the resurrection of life , &c. In this regard Christ is called the first fruites of them that sleepe . For as the first fruites being offered to God , did sanctifie the whole crop ; and the owner hereby was assured of the blessing of God upon all the rest : so Christ is the first fruits of the dead , and his Resurrection it is an assurance to the faithfull of their Resurrection , and the cause of it : both an assurance , a pledge of it , and likewise a cause of it . Therefore herein Christ the second Adam is opposed to the first Adam : As the first Adam who was the roote of all man-kind did communicate death , and mortalitie to all those that spring from him : so likewise Christ the second Adam by his Resurrection hee conveyes life , and a quickening power to all his members , as wee may see 1 Cor. 15. 21 , 22. For since by man came death , by man came also the resurrection of the dead : for as in Adam all die ; Adam he communicates death and mortalitie to all that spring from him ; even so in Christ shall all be made alive . Christ hee conveyes life to all his members , and they are all quickened by his Spirit ; therefore Christ is called a quickning spirit , 1 Cor. 15. 45. The first Adam was made a living soule , but the last Adam a quickning spirit ; not onely a living , but a quickning spirit . And this quickning power and vertue , Christ did manifest before his resurrection , by raising up three from death , namely , by raising the Widowes sonne , Luke 7. and Iairus his Daughter , Luke 8. and Lazarus here in this chapter , And at his resurrection also hee manifested this his quickning power , in that he rose not alone , but raised the bodies of many of his Saints with him , many of his Saints arose with him , and as they rose with Christ their head , so also they ascended to glory together with Christ their head , and the resurrection of these it was an effect of the resurrection of Christ , it was by the power of Christs resurrection . Of these we may reade Mat. 27. 52. 53. The graves opened , and many bodies of the Saints that slept arose , and came out of their graves after his resurrection , and went into the holy Citie and appeared to many . Thus you have the first conclusion proved , that Christ is the Author of the resurrection of the body . Now in the next place , the second conclusion is this , that Christ is the Author and Fountaine of spirituall life also . Hee is the Author of the Resurrection of the soule ; and the resurrection of the soule it is this , when the Spirit of grace , ( of which we were all deprived in Adam ) returnes againe to the soule of a naturall man , and so quickens the man , that the man begins to rise out of the Grave of sinne , and to lead a new life , a spirituall life , the life of grace : this is the resurrection of the soule . Now that Christ is the Author of this Resurrection also , of this spirituall Resurrection : wee may demonstrate this by a multitude of Divine testimonies , but wee will single out some few of the chiefe , wee need goe no further then this Evangelist which affords plentifull testimonie for the confirmation of this truth : As in Ioh. 4. 10. There Christ speaking to the woman of Samaria , he said unto her ; If thou haddest knowne the gift of God , and who it is that said unto thee give me drinke , thou shouldest have asked of him , and hee would have given thee living water . Here the Spirit of Christ it is compared to living water , by an allusion to the water that continually springeth out of a Fountaine . And the Spirit of grace is compared to living water from the effects of it : because the Spirit of grace restoreth spirituall life to the soule , and then preserveth this life ; therefore it is living Water , and Christ is as the Fountaine of this water that yeeldeth , and giveth this living , quickning water of the Spirit . Againe in Ioh. 5. 21. there Christ chalengeth this power to himselfe , As the Father raiseth up the dead , and quickneth them ; so the Sonne quickneth whom hee will. As Christ when he was upon the earth , hee raised whom he would from the death of the body , so now being in heaven , hee raiseth whom he will from the death of the soule . Yea , the voyce of Christ sounding in the ministrie of the Word , accompanied with his quickning Spirit , is of power and efficacie to raise those that are dead in sinnes , as wee may see Ioh. 5. 25. Verily , verily , I say unto you , saith Christ , the houre is comming , and now is , when the dead shall heare the voyce of the Sonne of God , and they that heare it shall live . Againe in Ioh. 6. 35. there Christ stileth himselfe the Bread of life , and the Living bread ; Iesus said unto them , I am the bread of life ; and in verse 48. I am the bread of life ; and againe verse 51. I am the living bread . Christ is the living bread , the bread of life , who as he hath life in himselfe , so he communicates spirituall life to all those that feed upon him . And here is a broad difference betweene this Bread of life , and ordinary bread , ordinarie food : for though ordinarie food can preserve naturall life where it is , yet it cannot restore life where it is not : but Christ is such living Bread , that he restores life to those that are dead in sinnes , and preserves that life that hee hath restored , thus hee is the living Bread. Againe Ioh. 15. 1. there Christ compares himselfe to a Vine , and the faithfull to so many branches ; I am the true Vine , saith Christ , and my Father is the husband-man . And in verse 5. I am the Vine , yee are the branches . Now as the branch of the Vine sucks juyce and sappe from the stocke and roote of the vine ; so all the faithfull receive spirituall juyce and life , from Christ their head . As Adam hee is a common root of corruption , and spirituall death to all that come from him ; so Christ is a common roote of grace , and spirituall life to all those that are his members . And in this regard Christ is compared to a head , and the faithfull to his members , Collos. 1. 18. Christ is the head of his body the Church . Christ is the head ; and the faithfull are his members : therefore as in the naturall body , the head that is the principium , the fountaine of sense and motion : it is the head that by certaine nerves and sinewes conveyes sense and motion to all the members of the body : so in the mysticall body the Church , Christ is the head that conveyes spirituall life and motion , to all that are his members , to all the faithfull . Thus you see the second conclusion explained and proved also , that as Christ is the Author of the resurrection of the body , so hee is of the resurrection of the soule too , it is he that raiseth the soule to spirituall life . Now in the third place we are to shew you the reason why this double quickning power is here comprehended under one terme , I am the Resurrection . Now that this double power of quickening , is to be understood here under this one terme , wee need not , I hope , spend time to prove : for that Christ speakes here of the spirituall resurrection , and the spirituall life ; this I take to be evident from Christs owne exposition in the words following ; Hee that beleeveth in mee , though hee were dead , yet shall hee live : Hee that beleeveth in me , though he were dead in sinnes and trespasses before , yet hee shall live the life of grace , therefore I am the Resurrection . Againe , that the resurrection of the body is not here excluded , it may appeare from the scope and intent of these words of Christ : for the scope of these words here , is to perswade Martha that hee was able of himselfe , by his owne power to raise up her dead brother , to restore him to life , saith hee , I am the resurrection , I have power to restore spirituall life to the soule that is dead in sinne , and this is the greater worke ; therefore I am able to restore naturall life to the dead body , to restore the body that is dead in the Grave to life againe . Now the reasons why this double power is here comprehended under one terme , I am the Resurrection ; the chiefe reasons I take to bee these two . First , this double quickning power is here comprehended under one terme , in regard of the Analogie , and proportion betweene these two , betweene the restoring of the body to life , and the restoring the soule to life . Secondly , in regard of the certaine inseparable connexion betweene these two . First , I say in regard of the Analogie and proportion betweene these two , the resurrection of the body , and of the soule ; now the proportion and analogie consists especially in these foure things . First , as in the resurrection of the body , the living soule must first returne to the dead body , and quicken it before it can rise againe : so here in the Resurrection of the soule , the Spirit of grace must returne to the soule that is dead in sinnes , and quicken it befor it can rise againe : so that there is a similitude in regard of the first beginning , and principle of this Resurrection . Againe , secondly there is an analogie , and proportion , in regard of the point and terme , the state from which the Resurrection is : for as in the resurrection of the body , the body riseth from the state of corruption , from the bondage of the Grave ; so here in this resurrection of the soule , the soule and the whole man riseth from the state of spirituall corruption , from the bondage of sinne . The third proportion is in regard of the estate to which a man riseth : for as in the resurrection of the body , a man shall rise againe without those infirmities that the body had before , he shall rise to lead another kind of life , a glorified life : so in this resurrection of the soule the sinner riseth , and is raised up to lead a new kind of life , a spirituall life : and therefore it is called Newnesse of life , Rom. 6. 4. that we should walke in newnesse of life : both in regard of the new principle , and fountaine of it , the spring of grace in the soule . And in regard of the new effects , and new operations , which are answerable to the new roote . Fourthly , there is a proportion also in regard of the perpetuitie of both : for as in the Resurrection of the body , the body shall rise an immortall body , not subject to death any more ; so here in the resurrection of the soule , when the sinner is restored to spirituall life , he is raised up to a durable immutable estate , hee shall continue to live this life of grace , and the immortall seed that is put into him , it shall never die : so Christ saith verse 26. Hee that beleeveth in mee , saith he , and so liveth , hee shall never die ; he is raised to an immutable estate , to such a life as shall never be subject to spirituall death againe . Thus you see the analogie , and proportion between these two , and in this respect they may both be comprehended fitly under one terme . Secondly , in regard of the infallible connexion betweene these two : for wheresoever the resurrection of the soule to the life of grace goes before , there the resurrection of the body to the life of glorie will certainly follow after : for as the spirituall death of the soule did necessarily draw after it the mortalitie , and death of the body , so the spirituall life of the soule doth necessarily draw with it the immortalitie , and the resurrection of the body : therefore as in the Sacrament the name of the thing signified , is given to the signe , in regard of the neere conjunction , and relation betweene them : so here in regard of the neere conjunction betweene these two , that they are never separate , therefore they may both fitly be comprehended under one terme . Thus wee have endevoured to expound the general doctrine in these three particulars . Wee have shewed you that Christ is the Author and fountaine of the Resurrection of the body : hee hath the quickning power in him whereby he is able to raise those bodyes that are dead in the grave . Then he is the Author of the Resurrection of the soule too ; he is able to quicken those soules that are dead in sinnes . And then we have shewed the reasons why these two , the Resurrection of the body , and of the soule , are both comprehended under one phrase of speech , I am the Resurrection . Now I come to the Use and Application of that , that hath beene delivered . And the Use of the point is First , for comfort . Secondly , for tryall and examination . Thirdly , for exhortation , and direction . First , the Use of the point may be for comfort here , here is matter of sound comfort to all those that are the faithfull members of Christ Jesus : if thou be united to Christ by faith , Christ is the Fountaine of life , he will be the Fountaine of spirituall life : therefore here is comfort against Death , against the death of the soule , and against the death of the body . Comfort first against the death of the Soule , comfort against sinne , thatis the ill of all ills , and is the death of the soule . If thou be united to Christ ; Christ by his divine power he is able to free thee from the power and dominion of sinne , from the bondage of sinne . Dost thou complaine that thy understanding is darke and blinde ? remember Christ is able to give thee more light , Ephes. 5. 14. Awake thou that sleepest , and stand up from the dead , and Christ shall give thee light . Dost thou complaine that thy heart is hard and stonie ? remember that Christ is able to soften thy hard heart , and to give thee a heart of flesh , as he hath promised , Ezek. 36. 36. I will take away their stonie heart , and give them an heart of flesh . Dost thou complaine that thy affections are unruly , and set upon wrong objects ? remember to thy comfort , that Christ is able to rectifie these affections , hee is able to plant in thee the true love , and feare of God , as he hath promised , Deut. 30. 6. I will circumcise thy heart , and the heart of thy seed ; that thou shalt love mee with all thy heart , and with all thy soule . And in Ier. 32. 40. I will put my feare in their hearts , that they shall never depart from mee . Dost thou complaine that thou canst not beare afflictions patiently ? remember that Christ thy head , he is able to strengthen thee , and hee will doe it , as he did the Apostle , Phil. 4. 13. saith he , I am able to doe all things through Christ that strengtheneth me . But here the weake Christian will bee ready to object : but I have so many strong corruptions in me that I am afaid , that I am not yet raised out of the grave of sinne , that I am not yet raised out of my naturall estate . To which I answer , remember this to thy comfort that the first Resurrection is unlike to the second in this regard ; in regard of the measure and degree of it : as soone as ever the soule quickens the dead body , the dead body leaves the Grave , and the state of corruption wholly , and all at once ; but it is not so in the Resurrection of the soule . When the spirit quickens the soule , the soule begins to rise againe from the grave of sinne , but yet the bands and fetters of sinne , and corruption still remaine upon the sould . Indeed as soone as the Spirit of grace quickens the soule , the soule presently hates all sinne , and begins to shake off these fetters of sinne and corruption , and shakes them off by little and little ; but I say , it shakes them not off all at once . In this spirituall Resurrection , sinne indeed receives a deadly wound , but yet it is not wholly abolished . In the spirituall Resurrection sinne is like a beast , whose throat is cut , that lies striving and strugling for life : so sinne hath life in it , but yet it hath a deadly wound : therefore remember to thy comfort , that that will bee true here betweene the power of grace , and the remainders of sinne , that is affirmed of the house of Saul , and the house of David , 2 Sam. 3. 1. there was long warre betweene them , But the house of David grew stronger , and the house of Saul waxed weaker and weaker . So it will be betweene sinne and grace , sinne will grow weaker , and weaker , and grace stronger and stronger . But yet the weake Christian may object further : but I feele the spirit so weake in me , and the flesh so strong in me , that I am afraid the flesh will prevaile , and so I shall returne againe to my naturall estate . To this I answer , remember that this is contrarie to the nature of a true Resurrection to returne to death againe : for at the last Resurrection , the bodyes that are raised shall be immortall , never to die againe : so here those soules that are quickned to the life of grace , they are raised to a durable , immutable , immortall estate never to die againe . That which Christ saith of those that shall bee accounted worthie to attaine the second Resurrection ; the Resurrection of the body , it is true here also : hee saith those that shall be accounted worthy of the world to come , of the Resurrection to life , they shall never die : for they are as the Angels of heaven , Luke 20. 35 , 36. Those that partake of that Resurrection can never die : so here those that partake of this spirituall Resurrection to the life of grace , they shall never die : this Resurrection to the life of grace it shall continue in them . For the Spirit of grace when he once commeth into the soule , and quickens it , it continues there , and remaines there for ever : it is as a Well of water springing up to eternall life , as Christ speakes Ioh. 4. 14. Whosoever shall drinke of the water that I shall give him , shall never thirst , but the water that I shall give him , shall bee in him a well of water springing up to everlasting life . Now wee know a streame of water is of a vanishing nature , yet if it bee nourished with a continuall Fountaine that can never be drie , the streame will continually runne : so it is with the streame of grace in the soule , it is nourished with a continuall fountaine , such a one as can never be dried up . Thus you see here is comfort against sinne , against the death of the soule . Those that are united to Christ by faith , they may be assured that Christ will be to them a Fountaine of spirituall life . Secondly , here is comfort against the death of the body , against naturall death . If thou be united to Christ , thou needest not to feare temporall death , remember that though the body bee dead beecause of sinne , yet the spirit is life , as it is Rom. 8. 10. The body , that is dead ; that is , it is mortall and subject to death because of sinne , but the spirit , the soule , that liveth , it passeth from the life of grace here , to the life of glorie . Yea , and the body too that is laid in the Grave , notwithstanding shall be raised againe by the quickning power of Christ. Remember Christ is thy head , and therefore hee being risen from the dead , thou shalt not perish . You know as long as the head of the naturall body is above the water , none of the members of the body can be drowned : so it is here , as long as Christ is risen , none of his members can be held captive in the Grave . Remember , Christ is the first fruites of the dead , the first fruites of them that sleepe : therefore his Resurrection may bee a pledge , and an assurance to thee of thy resurrection ; As wee have borne the Image of the earthly , saith the Apostle , so wee shall beare the Image of the heavenly , 1 Cor. 15. 49. As wee have borne about us these corruptible bodyes , so when we rise againe , we shall rise with immortall , and incorruptible bodies , and live a glorious life with Christ , and so be made conformable to Christ our head , therefore feare not the death of the body . Remember that Death can destroy nothing in thee but sinne , therefore feare not . This consideration may comfort us , as against our owne death , so against the death of our friends ; Let us therefore receive comfort hence , as Martha in this Chapter ; I know that my brother shall rise againe in the Resurrection at the last day , and that did comfort her . But here this question may bee demanded ; but is not this Resurrection of the body , a benefit common to the wicked ? are not they partakers of this benefit from the resurrection of Christ , as well as the godly ? shall not they be raised , and quickned , as well as the godly , by Christ his Resurrection ? To this I answer , that this Resurrection of the body to life , it is a benefit proper to the faithfull , to the true members of Christ : for though unbeleevers , and wicked persons shall bee raised up againe , yet By a different cause . And to a different end . I say first , by a different cause : the wicked that are out of Christ , cannot have any benefit from the Resurrection of Christ , because they are out of Christ , therefore they shall bee raised indeed ; but not by a quickning power flowing from the resurrection of Christ : but by the divine power , and command of Christ , as a just Judge : and they shall bee raised by vertue of that curse pronounced in Paradice , Gen. 2. In the day thou eatest , thou shalt die the death ; that includes eternall death : therefore this curse must be executed upon them , and therefore they most rise out of the Grave againe , that body and soule may die eternally : but the faithfull members of Christ shall bee raised by the quickning power of Christ , as their head and Saviour . Againe , as the wicked shall be raised by a different cause , so to a different end : for they shall not be raised to life to speake properly , that state is stiled eternall death , therefore their Resurrection is stiled the resurrection of condemnation , Ioh. 5. 27. they that have done good shall come forth to the resurrection of life , and they that have done ill to the resurrection of condemnation ; they shall not rise to life , but to eternall death : but the godly only shall attaine this Resurrection of life , and therefore they only are stiled the sonnes of the resurrection , Luke 20. 36. So much may suffice for comfort . A second Use of the point may be for tryall and examination , since we professe to be Christians , to be members of Christ : let us here trie the truth , whether wee be so indeed or no. Christ is the Resurrection : he is the Author of the first Resurrection to a spirituall life . The first thing that Christ doth in the soule of a sinner , is to raise the soule to a spirituall life : therefore examine whether thou have feltthis quickning power or no , this first Resurrection to a spirituall life . When Christ was upon the earth , he had power to raise up all those to life againe that died , but yet hee raised but few ; there are but three that wee read of , those that we named before . The Widowes sonne , Iairus Daughter , and Lazarus here . So likewise Christ now hath power to quicken all those that are dead in sinne , to raise them to spirituall life , but yet he quickens but few , in comparison of those that continue still in their sinnes . Therefore let us all examine our selves upon this point , whether we have attained the first Resurrection or no. If we be true members of Christ , we partake of the first Resurrection : for Christ is a fountaine of spirituall life to all his members : therefore examine this , looke to the first resurrection , to the Life of grace , thou maist know it briefly by three signes . First , by forsaking of sinne . Secondly , by newnesse of life . Thirdly , by thy continuall progresse in both . First , by thy forsaking of sinne , whether hast thou left those sinnes thou formerly livedst in ? As in the Resurrection of the body , as soone as the soule is united to the body , presently the man leaves the Grave , he leaves the societie of the dead and comes forth : as Lazarus as soone as he was quickned , and his soule returned to his body , presently hee came forth , Vers. 44. Hee that was dead came forth out of his grave . Examine therefore whether thou be come forth of the grave of sinne ? whether hast thou left the societie of sinners , of prophane persons ? and whether hast thou left the grave of thy sinne ? Is there not some lust , some sinne that still holds thee captive in this Grave , to which thou willingly , and wittingly obeyest ? If thou live in any one knowne sinne , if thou be ruled by any one lust , whatsoever it be , be it swearing , or drunkennesse , or uncleannesse , or covetousnesse , or lying , or open and publike prophaning of the Sabbath . I say , if thou live in the practice of any of these , or the like knowne sins , this is a plaine case , thou art still in the noysome grave of thy sinnes : thou art not risen out of the grave of thy sinnes , and therefore thou art not quickned by the Spirit of Christ ; and if thou art not quickned , then thou art not a member of Christ , thou art not a true Christian. Againe , Secondly thou mayest know it by the newnesse of thy life : whether dost thou feele a spirituall life wrought in thee ? and whether doth it appeare outwardly ? Dost thou feele a spirituall life wrought inwardly ? That spirituall life that Christ restores to the soule , is universally spread through the whole foule . As when the soule of a man quickens the body , it quickens the whole body , every member of it ; so here the Spirit of grace quickens the whole soule . Therefore examine whether dost thou find spirituall life wrought in thy whole soule or no ? whether dost thou find this change wrought in thy understanding and judgement ? whether hast thou a new judgement , and thoughts , and opinion of God , and of the wayes of God ? a new opinion of Christ ? a new opinion of the members of Christ ? Whether dost thou find this change in thy heart and affections ? whether hast thou new desires , new affections , spirituall inclinations ? whether are the studies , and desires of thy soule set upon heavenly things ? If yee bee risen with Christ , seeke those things that are above , Collos. 3. 1. Whether are thy affections and meditations heavenly and spirituall ? Dost thou feele this change inwardly in thy soule ? Againe , doth this spirituall life appeare outwardly also by thy speeches and actions ? Doth it appeare outwardly in thy speeches , is there a change there ? canst thou now speake to men in the language of Canaan , and to God in the voyce of his Spirit crying Abba , Father ? Againe , is there a change in thy outward actions ? hast thou left the societie of sinners ? and dost thou converse with living Christians ? Dost thou love those that excell in vertue ? and dost thou manifest the graces of the Spirit in the conscionable performance of all the duties of thy generall , and particular calling ? As soone as Lazarus was quickned , presently as he left the Grave , so he conversed with living men , and walked in his Calling : so examine if thou have left the societie of the dead , and converse with living Christians , and delight in them ; and whether thou walke on conscionably in the place that God hath set thee in , making the word of Christ the rule of all thy actions . If it bee thus with thee , if thou feele this spirituall life wrought in thy soule , and it appeare outwardly in all thy speeches and actions , this is a good signe thou partakest of the first Resurrection to the life of grace . In the third place , thou maist know this also by thy progresse in both these . First , by the progresse of thy Mortification : Is sinne daily more and more mortified in thee ? Dost thou daily get ground of thy corruptions ? Is sinne in thee like the house of Saul , as that waxed weaker and weaker , so doth corruption in thee daily ? Is sinne in thee like an old man , as it is in every member of Christ ? and therefore it is stiled the old man : an old man growes weaker , and weaker , till at the last he dies : so it is with sin in every Christian , examine if sin be such an old man in you , that it growes weaker daily . Againe , thou maist know it by thy progresse in thy vivification : Dost thou grow in grace daily ? Is grace in thee , as the house of David , as that grew stronger and stronger , so doth grace in thee ? Is grace like a young man , as it is in every member of Christ ? and therefore it is stiled the New man : because it is as a young and lustie man that daily growes stronger , till he come to his full strength , doth grace in thee grow stronger daily ? and dost thou goe forward in thy Christian course ? It is the dutie of a Christian to walke on daily in his Christian course , Rom. 6. 4. wee must walke on in newnesse of life . If thou find this progresse in thy mortification , and vivification , it is a good signe indeed that thou hast attained to the first Resurrection of the soule , to a spirituall life . Therefore let mee intreate you to set upon this worke of examination of your owne hearts diligently , and faithfully . Let not the multitudes of worldly businesse : let not the allurement of vaine objects , and vain companie ; let not the appetite and desire of base pleasures drive these thoughts out of your heads : but examine your owne hearts whether you partake of the first Resurrection , or no. Deceive not thy owne soule : for though conscience may now sleepe , thou mayst thinke thou art in a good estate ; yet let me tell thee , the time will come when thy conscience will awake , that if thou continue to wallow in any one sin , if there be no change in thee in thy life , in thy heart ; if in stead of growing better , thou grow worse , and bee hardned more and more in sinfull courses , thy conscience will tell thee to thy face , thou art a dead man , thou hast no part in Christ : for Christ is the Resurrection , the Fountaine of spirituall life : thou hast not yet attained the first Resurrection to the life of grace , and therefore if thou goe on in this course , thou shalt not attaine to the second Resurrection to the life of glory . So much for that Use. The third , and the last Use of the point is for exhortation , and direction . If now upon examination , thou find that thou hast not yet attained to this spirituall Resurrection ; then let me counsel thee to give no rest to thy soule , till thou hast attained it : for remember that this is the first step to heaven , and if thou set not the first steppe to heaven , surely thou shalt never come thither . As the Resurrection of Christ was the first degree of his exaltation : so this spirituall Resurrection that we have spoken of , it is the first degree of a Christians exaltation : therefore get this in the first place ; yea , get this , and all will follow . If thou attaine this , thou maist be assured of the second Resurrection also , to the life of glory . Remember that Christ by raising himselfe from the dead by his owne power , declared himselfe to be the eternall Sonne of God : Hee was declared mightily to bee the Sonne of God by his Resurrection : So if thou canst by a power and vertue drawne from Christ , rise out of the grave of thy sinne , then thou shalt declare thy selfe to bee the member of Christ , the Sonne of God , the daughter of God : therefore labour to attaine this first Resurrection . But here this question may be demanded : but by what meanes now doth Christ convey this spirituall life to his children ? and how shall I get to bee partaker of this Resurrection ? by what meanes shall I attaine this first Resurrection to this spirituall life ? To this I answer briefly , that by the same meanes by which Christ workes faith in the soule , by the same meanes hee raiseth a sinner to life : for he that beleeveth liveth , and he that liveth beleeveth ; hee that beleeveth is raised to life : therefore by the same meanes that Christ workes faith , by the same meanes he raiseth a sinner to life . Therefore the outward meanes is the Preaching of the Word ; the inward , the Spirit of grace . By such meanes as Christ will raise the bodies of the dead at the last day , by the like meanes hee now raiseth the soules of those that are dead in sinne . Now Christ will raise the bodyes that are now dead in the Grave , at the last day . First , by his voyce , Iohn 5. 28 , 29. and by the sound of the Trumpet , 1 Cor. 15. 52. The Trump shall sound , and the dead shall be raised incorruptible . And hee shall raise them by his quickning Spirit . So by the like meanes Christ now raiseth our soules that are dead in sinnes : therefore if thou desire to bee raised out of the grave of sinne , let me counsell thee , First , to attend diligently to the word of God , upon the preaching of the Gospell . The word of Christ , is a quickning word , as Christ saith , Ioh. 3. 63. My Word is spirit and life . The voyce of Christ is a quickning voyce : as Christ by his voyce raised Lazarus out of his Grave ; when Christ said to Lazarus , Come forth ; presently Lazarus quickned , and came forth : so the voyce of Christ in the ministerie of the Word hath a quickning power , to raise sinners from the death of sinne : therefore when the Ministers crie aloude , and the Prophets lift up their voyce as a Trumpet , then hearken . Secondly , be frequent , and fervent in Prayer for the Spirit of of grace , and of Christ : before thou heare , pray ; and after thou hast heard , pray that the Spirit of Christ may accompany his Word , that so this may be a meanes to awaken , and to quicken thee out of thy naturall estate , and to raise thee out of the death of sinne . Thou must pray to God to give thee a hearing eare , and a beleeving heart : that so the sound of the Word may not be as the sound of a Trumpet in the eares of a dead man , but that thou mayst be quickned by the voyce of Christ. And though thou have continued a long time in thy sinnes , yet bee not altogether discouraged : remember that Christ is able to raise thee , though thou have continued never so long in thy sinnes : for hee that was able to raise Lazarus that was dead and buried , and now stinking in the Grave , he is able to raise up thee also . In the last place ( in one word ) if upon examination , thou find thou have attained to this spirituall Resurrection , then here is a ground of exhortation , To humilitie . thankfulnesse . Here is a ground of Exhortation to Humilitie and Thankfulnesse , to joyne them both together , because they usually goe together : the proud person is alway unthankfull ; and the humble man is alway a thankfull man. Now if thou have attained to this Resurrection , thou hast great cause to be humble , and to bee thankfull . First , thou hast great cause to bee humbled , because thou hast nothing but that thou hast received : thou hast great cause to bee humbled , because thou puttest not any hand to this worke , no more than the dead body of Lazarus could helpe to the raising of him . No more then a creature being nothing , can helpe to its owne creation ; no more can a sinner helpe forward this worke of his Resurrection , therefore thou hast cause to be humbled for not putting the least helping hand to this worke , it is wholly supernaturall . Therefore let not any one arrogate any thing to the power of his free-will , but remember the worke is wholly supernaturall . Secondly , as we have cause to be humbled , so to be thankfull too , doe but consider the desperate , and dangerous estate of sinne whence thou art raised , and then make thy humble confession with the Israelites , when they brought their first fruites before God , Deut. 26. 5. A Syrian ready to perish was my father ; hee went into Egypt with a few ; and became a Nation mightie , and populous , and the Lord brought him out of Egypt with a mighty hand , and an out-stretched arme , with terrour and signes , and wonders , and hath brought us to this place , and hath given us this Land , even a Land flowing with milke , and honey . The like deliverance the Lord hath wrought for thee , therefore bee thankfull , and make thy thankfull acknowledgement with the Psalmist , Psal. 115. Not unto us , but to thy Name give the glorie . And then desire God , as he hath by his mercie brought thee to the Kingdome of grace , so by his power to preserve thee to the Kingdome of glorie . And desire Christ , as he by his quickning Spirit , hath made thee partakers of the first Resurrection to the life of grace ; so to make thee partaker of the second to the life of glorie . FINIS . DEATH IN BIRTH ; OR , THE FRUITE OF EVES TRANSGRESSION . GEN. 3. 16. Vnto the woman hee said , I will greatly multiply thy sorrow , and thy conception . In sorrow thou shalt bring forth children . REVEL . 12. 2. And shee being with child , cryed , travailing in birth , and pained to be delivered . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. DEATH IN BIRTH ; OR , THE FRVITE OF EVES TRANSGRESSION . SERMON XXXVI . GEN. 35. 19. And Rachell died . IT is a statute law of God , that all , both men , and women must die . The causes for which it pleased Almightie God to leave the bodies , even of his dearest children under the power of Death , to be returned to dust are many . First , for the manifesting his truth , according to that ancient threatning mentioned , Genesis 3. 19. Dust thou art , and to dust thou shalt returne . Secondly , for the manifestation of his power , that by death , hee may translate his chosen servants to life . Sinne it was that brought Death into the world : and God will shew his strength in this , that Death shall be the utter abolishment , even of that very thing which brought it first upon us , and made us all lyable to it . If there had not beene Sinne , there should not have beene Death : and now God will , that in those that are his , the Kingdome and being of sinne shall utterly be destroyed ; the head of Goliah shall be cut off with his owne sword , and sinne shall bee extinguished by that which it selfe first procured . Thirdly , God subjects his children to this course , that by it , they may the better conceive what inestimable benefit they reape by Jesus Christ. When they doe thinke upon death , as it is an enemie , they cannot chuse but feare it ; Nature affecting a continuation , and preservation of it selfe , cannot chuse but loath and abhorre it . Now then , if Death being changed be so fearefull ; well may wee conclude , that it would have exceeded in terrour , if it had continued as at the first it was ; that is , a gate and passage to everlasting torment in hell fire . If the very sight of the Serpent afright us now the sting is out , what would it have done , if the sting had still remained ? Hereby then Almighty God would have us learne , how deepely we stand ingaged to him for his mercie , who by his Sonne Jesus Christ hath freed us from so great miserie . Lastly , the law of Death seizeth upon the very elect children of God , that they may bee thereby made conformable to their head Christ : Hee was as the wheat-corne , which except it fall into the ground and die , abideth alone , Death was his passage , the same must bee ours also . The way of the tree of life is kept with the blade of a sword shaken , under the stroake whereof , we must first come , before wee can hope for any entrance into Paradise ; as we see here it is sayd of Rachel , she dyed . And Rachel dyed . I will not stand upon any division of the words , but will ( God willing ) unite them together at this time , in this discourse . I conceive it is not altogether impertinent in the handling of these words of my Text , to shew you the occasion of Rachels death ; what shee was , and for what shee stands recorded in the sacred Scriptures . Rachel was one of Labans Daughters , and one of the Wives of Iacob . Questionlesse , shee was a good woman , though in somethings faulty : But the imperfections of the holy people of those times , are neither to bee blazed abroad ( as though wee tooke pleasure in discovering their shame , ) nor to bee followed neither ; as though by their doing this or that , were a sufficient plea for us ; that were to draw bloud , not milke out of the breasts of the sacred Scriptures , and is a thing , which for my own perticular were the cause never so just , I doe from my soule abhorre and detest . First of all then , shee is recorded to have beene fruitfull , by whom Iacob had two sonnes , Ioseph , and Benjamin ; and by her , and Leah his other wife , God accomplished his promise that Hee made to Abraham , that his seed should be as the starres of Heaven , which teacheth us that The fruitfulnesse of the wife , is to bee reckoned as a blessing , and to bee earnestly sought by prayer from Almighty God. It is that blessing which God promiseth to the man that feares him , and puts his trust in him ; That his Wife should bee as a fruitfull Vine , and his Children they shall stand as Olive branches round about his table , Psal. 128. 3. And in the precedent Psalme , Loe , Children are an heritage from the Lord , and the fruite of the wombe are his reward , happie is the man that hath his quiver full of them . In former times , barrennesse was accounted for a shame and reproach . When God would punish Abimilech , about Abraham , and Sarah his Wife ; it is sayd , that hee closed up all the wombes in the house of Abimilech , Gen. 20. 18. And when God would blesse Iobs last dayes more than his first , hee gave him seven sonnes , and three daughters , as an addition to his happinesse , and as so many emblems of his grace , and favour towards him . In the rehearsing of the lives of the Fathers before the Flood , you shall finde , especially in Gen. 5. sundrie times thus , such , and such a one lived so many yeares , and begate sonnes and daughters . What was the blessing upon the first couple ? was it not this , bee fruitfull , and multiply ? Gen. 1. 28. What blessing gave the friends of Rebecka at her departure ? was it not this , bee the mother of thousands , and millions , Gen. 24. 60. What was the manner of Gods blessing the Iewes after their returne from the captivity ? was it not this , that their streets should be full of boyes , and girles ? Zech. 8. 5. This being so , it may serve for a two fold Use ; First , it discovers the wretchednesse of their fault , who grudge and repine at the increase of children as a burthen . Some there are that prescribe to God how many children hee should bestow upon them , and would set him downe a stint , that they would not by any meanes have him exceed ; which argues a most miserable , and a most faithlesse minde : For whence is this feare of increase before it come ? and whence is this repining at it when it is come , but from some distrustfull opinion or other , that they conceive either of their inabilitie to maintaine them & c ? Let me say to you , beloved , of your children , as our blessed Saviour sayd of his Disciples touching themselves ; they are of more valew than sparrowes , yet the Lord feeds them , together with the young Ravens that crie ; how much more will hee give supply to those creatures that are stamped with his owne Image . Neither is it onely a reward and blessing upon the rich that they are fruitfull , but it is even a reward and blessing to the poore , that they have children : for it is specified in Psal. 107. 41. that God will make them a family like a flocke of sheepe ; and comfortable it is , that they shall have a family like a flocke of sheepe , because this may well be intended ; they shall prosper and thrive with a little maintenance , as sheepe will grow fat , albeit the leas are but very short . Secondly , it serves to direct all that desire this blessing of increase , that they may know of whom to seeke it ; it is God that must make thee fruitfull like Rachel ; it is hee that makes the barren to dwell with the familie , and to hee a joyfull mother of Children . There are five speciall keyes that God reserves in his owne power . The first , is the key of the Raine ; the Lord shall open his good treasure , and the Heavens to give Raine to the land , Deut. 28. 12. Secondly , the key of food ; thou openest thy hand , and fillest all things living with thy plenty , Psal. 104. 28. Thirdly , the key of the graue ; hee bringeth downe to the grave , and raiseth up againe , 1 Sam. 2. 6. Fourthly , the key of the heart ; it is sayd Acts 16. 14. the Lord opened the heart of Lydia . Fiftly and lastly , the key of the wombe ; God remembred Rachel and opened her wombe , Gen. 30. Abraham therefore being childlesse , he makes his moane to God. Isaack prayed to God for his Wife , because shee was barren . Hanna , Samuels mother , poured out her soule to God in hearty prayer , when shee had no child . As also Zacharie , and Elizabeth , the Parents of Iohn Baptist. This is the true course , first to God , and then to the meanes . Rachel was in a passion , and shee cried to her Husband , give mee Children or else I die ; but nothing of all this prevailed , till shee sought it of the Lord , and then shee was fruitfull , that is the first . Secondly , it is recorded of her , that she was not onely fruitfull ; but that with this fruitfulnesse of hers , there came an increase of Gods people ; shee built up a great part of Israel : and what else were the Isralites , but Gods peculiar people ? A right christian indeed is called a true Isralite ; and the elect are termed by Saint Paul Gal. 6. 16. the Israel of God : So then hence you may inferre , that The desire of having Children , must ayme at the increase , and inlargement of Gods Church . This is a blessing indeed , when the wife by her off-spring builds up Israel ; not Babel ; Bethel , Gods house ; not Bethaven , the house of iniquitie . This was the desire of holy people of old , when they prayed that their children might bee as Corner-stones , couched into the walls of the Temple ; meaning thereby , that they might grow into the Temple of the Lord , to bee a habitation of God by his Spirit : Blessed is the man sayth the Psalmist , that hath his quiver full of them : it is of such children , that are as the arrowes of a strong man. Whence it followes , that they must have more in them then nature : for arrowes are not arrowes by growth , but by Art : so they must bee such children , the knottinesse of whose nature , is refined , and reformed , and made smooth by grace . Ishmael the sonne of the bond-woman had twelve sonnes , and all Princes in their Nations ; but what did all these titles of dignitie doe them good , as long as they were out of the promise ? Questionlesse Hanna's drift in desiring a sonne of God , was that out of her might come one , by whom Gods glory might bee advanced among men , therefore shee vowed him to the Lord all the dayes of his life . The Angell told Zacharie that he should have joy and gladnesse at the birth of his sonne , why ? Because he should bee great in the sight of the Lord , and filled with the holy Ghost , and turne many to the Lord , Luk. 1. 50. Hee that begets a foole , that is , an ungodly irreligious sonne : for that is one of Solomons fooles , he gets himselfe sorrow , and the father of such a one shall have no joy ; but hee shall be his very calamitie , and his meere vexation . It is a rule set downe in Scripture , that whatsoever is done , should bee done to the glory of God : therefore our desire of having children must aime at this , that out of our loynes may come such , by whom Gods glory may bee promoted , and the number of the godly increased in the world . Thirdly , shee is recorded to have yeelded in all willingnesse , and readinesse to the desire of her Husband : When Iacob was warned by an Angell from God , to returne from Laban to the Land where he was borne ; he made his wives acquainted with the matter , and discovered to them his whole intent and purpose : they forth-with gave him this yeelding , and respective answer ; Whatsoever God hath said unto thee , that doe , Gen. 31. 11. The like is to be seene in Sara , shee was no hindrance to Abraham in his removall from his owne Countrey to Canaan ; no , nor at such time when she was ignorant whether he went : she was no hindrance to him in the speedie circumcising of his sonne ; No , nor shee did not goe about to hinder him , in the very sacrificing of his sonne . Out of all doubt , if shee had beene a clogge to him in any of these respects the Spirit of God would never have concealed ▪ it , because the wrestling with her unwillingnesse , and gain-saying had beene a strong evidence of Abrahams faith , that the Scripture is very carefull to set out to the full , for his credit and our instruction . There are two Women storied in the Scripture above others as examples of Gods judgements upon the untowardnesse of Wives , not joyning with , and incouraging their Husbands in good doing . The one is Lots Wife , whose love no question was a great delay to Lot in his departure from Sodome , that when shee should have gone on with her Husband in hast to the place which was appointed for their refuge without looking backe , shee drew behind still , lingring after her wonted home ; but what was the issue ? shee was turned into a Pillar of salt . The other was Michal the wife of David , when shee looked out , and saw David dance before the Arke , shee despised him in her heart , and was so farre from approving his zeale , that when hee returned , shee entertained him with a frumpe , saying to him , What a foole was the King of Israel this day : but what was the issue of it ? a punishment was inflicted on her for her fault , that shee had no child all the dayes of her life , 2 Sam. 6. 23. I remember a policie of Saint Paul , in his Epistle hee wrote to Philemon : he writes to him for the re-entertainment of a runnagate servant that hee had begotten to God in his bonds , and for the better effecting of it in his inscription , he not only writes to Philemon , but joynes with him Philemons wife ; To Philemon our dearely beloved , and to our beloved Appia , Philem. 1. 2. Wherefore was this ? For nothing else I beleeve , but to warne her of her dutie , that when the receiving of Onesimus was manifested to her Husband , as a needfull dutie , and a thing pleasing to Almightie God , she should not put in her spoke to withstand the motion , but further it by all the meanes wee could . It was to this end that the woman was created , that shee might be a helpe to her Hueband in all honest offices , to joyne with him , to incourage him , to provoke him , and assist him in the performance of them . Fourthly and lastly , to omit many other things recorded of her , that I might here relate to you , and to come to that that more neerely concernes this present occasion , it is said of Rachel , shee died in travell . God had commanded Iacob to rise , and goe up to Bethel , and dwell there : hee obeyed , and erected a Pillar in the place where God talked with him : thence hee journeyed a little further to Ephrath , and there Rachel travelled , and had hard labour : in the sufferance of which , which might be some ease , shee received a great deale of comfort from her Midwife , who bade her not feare , for shee should have this sonne also : but it came to passe as her soule was departing : for shee died , that her sonnes name was called Benoni , that is , a sonne of sorrow , as we see verse 18. Who can expresse the woe of that day ? and the bitternesse of that losse to Iacob ? who was now bereft of his dearely-beloved Wife , by the fruit of whose wombe hee had reaped such increase of blessing ? before , the children had the care of two watching over them ; now only of one , and that such a one as was not accustomed to interest himselfe in training up young Children , but left it to her , and shee tooke it from him . O death voide of mercy , and respect of persons ! that shee should die , it was some grie●…e to him , but that shee died in travell , that did most trouble him , and increase his griefe . And well might hee style their sonne Benoni , the sonne of sorrow : for it was indeed a sorrow to them all : to her , to him , to their issue , to their friends , and acquaintance , to their servants , to all that knew them , or had any relation to them . But Iacob will not exceed the bounds of Christianitie , hee was at the last comforted : he referres himselfe , his children , his infinite , and almost insupportable losse to God Almighties pleasure ; from him she was received , and to him he is content againe to returne all . The mourning , and lamenting that he made on her behalfe it could not recall her againe : all the teares he could shed for her , were of no force or power at all to make her alive ; too much sorrow might happily indanger his owne life , and then he should highly offend against Almightie God. Patience and Christian fortitude were the only remedies left him , and these he resolves on . Let us learne hence as long as the world lasts , to know that worldly comforts whatsoever they be , and howsoever wee may esteeme of them , they are subject to change . Love with unfeignednesse what may be so loved , but take heed you love not too much , for feare the taking of that away from you , that was so dearely loved of you , make you fall into impatience , and sinne against God. Let us so love that we may thinke of losse , if it stand with Gods pleasure ; but yet let us so love , that wee esteeme it no losse if hee please . Let his good will , and pleasure ever-more moderate our affections : so happily we shall enjoy the thing beloved , a great deale longer . But if wee exceed in lamenting , were we as just , and righteous as Iacob , God will be angrie with us for it . Not only thy dearest Wife , but thy dearest Child , thy dearest friend ; whatsoever is most deare to thee , shall then feele the stroake of mortalitie , that the heart may bee taught to wish for eternitie , crying heavily , and sighing with a mournfull voyce , with those words of the Preacher , Vanitie of vanities , all is but vanitie . There is a threefold punishment inflicted upon all women kind in answer to the three sinnes committed by our Grandmother Eve. First , because shee gave too much credit to the words of the Serpent , telling her , that both Adam and she shovld bee as Gods , knowing good and evill ▪ therefore it was pronounced presently upon her , that her sorrowes and conceptions should bee multiplied . Secondly , because against the expresse command of Almightie God ; she did eate the forbidden fruit , therefore it was pronounced against her , that in sorrow she should bring forth Children , every time her houre was at hand shee should hardly escape death . I need not inlarge my selfe you all know it to be too true ; nay sometimes , and that oft-times too , it costs your lives : an example wee have here in the Text in Rachel , and in our deceased Sister here before us , and many others . Thirdly , and lastly , because she was a seducer of her Husband ; therefore for a punishment , all your desires ought to be subject to your Husbands , and by the warrant of the Scripture they must rule over you . Death is a debt to nature and must be paid : there is no avoyding of it , no putting it off , when GOD thinkes it fit , it is infallible to all , in respect of the matter , and end : though in respect of the time and manner many times it be divers . Some die when they are young ; some in the middle of their age , and some live till they be very old . That for the time . Some die of Convulsions , some of Dropsies , some of Feavers : and to be short , some in Child-bed ; as Rachel here did , and our departed Sister . But of what disease soever they die , that is nothing : die they must sooner or later , of this infirmitie , or that it is no matter which , when it pleaseth God ; Let a man make what shew hee can with all his glorious adornations . Let him have rich apparell , and disguised linnen ; and searecloth , and balme , and spices , let him be inwrapped in lead , and let stone immure him when hee is dead , yet the earth his originall Mother will againe owne him for her naturall Child , and triumph over him with these , or the like insultings , he is in my bowells , returned to his earth . This bodie returnes not immediatly to heaven , but to the earth ; nor to the earth neither as a stranger , and altogether unknowne to him , but to his earth , appropriate to him as his owne , his familiar friend , and old acquaintance . To conclude , wee are sinfull , and therefore wee must die , we are full of evill , and therefore we must goe to the grave : wee have sinnes enough to bring us all thither . God grant they bee not so violent , and full of ominous precipitations that they portend our sudden ruine ? portend it they do , but O nullam sit in omnia , &c. I am loath to bee redious . Hee should not be tedious that reades a lecture of mortalitie . How many in the world since this Sermon first began , have made an experiment , and proofe of this truth , of this sentence , that man is mortall ; and those spectacles are but examples of this truth ; they come to their period , before my speech . My speech , my selfe , and all that heare me , all that breath in this ayre must follow . It hath beene said wee live to die ; give me leave a little to invert it , let us liue to live , live the life of grace , that we may live the life of glory , and then though we doe die , let us never feare it , we shall rise from the dead againe , and live with our God out of the reach of the dead , for ever , and ever . So much for the Text at this time . To declare unto you the cause of this present assembly would be altogether superfluous , the dumbe oratorie of that silent object , doth give you to understand in a language sufficiently intelligible , that we are now met to performe the last rites and dutie that we owe to the memorie of our deare Sister here before us . And Christian charitie hath beene so powerfull in all ages , that it hath beene retained as a pious , and laudable custome at Funerall solemnities to adorne the dead , with the deserved praises of their life : not for any pompe or vaine-glorious ostentation , but that Gods glorie here may bee for ever magnified , by whose grace they have beene enabled to fight a good fight : and that the surviving may be encouraged to runne the same course , when they behold them discharged of this tedious combat , and crowned with a crowne of glory , and immortalitie . This Sister of ours was borne in this parish , and hath lived in it some thirtie foure yeares , or there-about , eighteene yeares a single woman , and sixteene yeares a married Wife ; of whom though upon my owne knowledge I can speake but little , yet having credible information from others , with whom she had long , and private intimacie of many yeares acquaintance , I must , and will speake . That which I told you was recorded of Rachel , that shee was fruitfull in procreation of Children , may in a great measure bee spoken of her : for if the Scripture account bearing but of two children fruite : certainly it will make an extraordinarie fruite in bearing of twelve , which shee did . It is a certaine token of a true , and faithfull servant of God , to frequent his house , to pray unto him , to praise him in his Church earnestly ; to labour to bee instructed in his will out of his Word , then , and there , read and preached to them : all which evidences of a good Christian were found in this our Sister . For her constant comming to Church , I my selfe can now speake upon my owne knowledge , I have seriously , and strictly examined my selfe , and I professe ingenously before God that knowes my heart , and you that heare me speeke , that I cannot call to mind , that ever she mist comming to Church twice a Sabbath day since I came , which I would be heartily glad I could speake as well of others of this Parish , as of her . For some of them have got such a fisking tricke up and downe , to goe to other Churches , as if there were no rellishable food at their owne , that I feare at the last they will come to none at all , I pray God they amend this fault . It was a vertue in her that deserved commendation , and it is a vice in them that deserves reprehension . When shee was in Gods house , shee did not as too too many doe , imploy her time in sleeping , or some such ill course : but I ever observed her to listen very diligently , and attentively to what was delivered , for the nourishing of her soule . I confesse I doe not remember that ever I saw her take any notes in the Church of Sermons that were preached : for it seemes shee did it when she came home : for since her death , going to her house , accidentally I met with a booke of hers , wherein shee had written many texts of Scripture with notes : the day when they were preached , and the persons by whom , most of those which I have preached I saw and perused , and others of stangers that I my selfe have heard : these qualities are not to be past over in silence , but are worthy of your serious imitation . Neither did she thinke it fit barely to set them downe for her owne instruction only : but what she heard upon the Sabbath day that she constantly practised upon the weeke dayes . Shee catechised her children in those points ; spending , some time in trayning them up in the knowledge of God , and putting them in mind of their dutie to him in whom wee live and move , and have our being , by repeating Gods word delivered , by hearing them reade Gods word printed , and by singing Psalmes , and hymnes , and spirituall songs . That she was a most provident , and carefull Wife , and a most indulgent , and loving Mother , all that knew her can best testifie , and some of them have informed me . And this let me speake , and I have it from the mouth of some , that perhaps did not thinke I would have mentioned it at this time , and would have had it concealed , but for reasons best knowne to my selfe , I hold it very fit to relate : shee was ever held to be of a most sweet nature , and of a very loving disposition ; that shee was very charitable , and inclined to relieve the poore ; It is likewise testified of her , she was liberall alway ; but more liberall now then usually , having had a consideration of the hard and needie times : to which end , as if shee had prognosticated her owne death , shee layd by some money ( according to that abilitie that God had blessed her with ) for the reliefe of the poore . Let no man censure me for speaking these things I doe : for if I should not have given her , her just , and deserved praises ; some that now heare me , and knew her from her cradle , might justly have censured me for too much remisnesse . Thus for her life . As for her death , I can say little touching it . It pleased God , not to giue her any long time of sicknesse , but to take her away ; though not unprepared , yet on a sudden with a short warning . When her bitter pangs first came upon her , she called to her Husband , and desired him to joyne with her in hearty prayer to Almightie God , that he would bee graciously pleased to extend his mercie towards her ; that hee would be pleased to let her live longer , that she might repent of her sinnes , and beg mercie at his hands for them , that shee might amend her life . And if he would not grant this for her , yet for those many poore Children that were young , that she was to leave behind her : shee desired him to be a carefull Father over them all : shee prayed to God devoutly to send a blessing both upon him , and them . Much shee could not then speake , because of her paines , that now began still to increase upon her . When shee was in the extremitie of her labour , he being absent ( as it was fitting ) she sent downe to him , to desire him to pray to God on her behalfe , that he would ease her of those grievous paines , and preserve her in the great paine , and perill of Child-birth . The propitious God it seemed heard him , and granted his request : for presently to the thinking of the standers by , shee was well delivered . Not satisfied with this , having received so great a blessing from God , shee sent downe againe to desire him , to give God thankes for her safe deliverie . But God , that had determined to take out of this miserable life , quickly turned that hope of the standers by into a feare , and suddenly shee changed : which perceiving , as long as shee was able to speake , shee cried , Lord Jesus have mercy on my soule , Lord have mercie on mee , Lord pitty mee poore miserable wretch : and when she could not speake , shee held up her hands to heaven , as desirous to make her peace with that God , whom shee knew shee had highly offended . I make no question , but God hath translated her from the valley of teares , to the Mount Sion , of blessednesse : whether God of his infinite mercie bring us all . FINIS . THE DEATH OF SINNE , AND LIFE OF GRACE . EPHES. 2. 1. And you hath hee quickned , that were dead in Sinnes and Trespasses . LONDON Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE DEATH OF SINNE ; AND LIFE OF GRACE . SERMON XXXVII . ROM . 6. 11. Likewise reckon ye also your selves to bee dead unto sinne , but alive unto God , through Iesus Christ our Lord. THe intent of this Chapter , is to take off an abuse of the Doctrine of the Gospell , which publisheth the free Grace of God to great sinners . The Apostle had sayd in the latter end of the 20. verse of the former Chapter , where sinne abounded , Grace did much more abound . From hence some did inferre ; that therefore under the Gospell they might take liberty to sinne , the more their sinnes were , and the greater they were , the more they should occasion God to manifest his abundant Grace upon them . This the Apostle answers in this Chapter , and he answers it two waies ; First , by way of detestation . Secondly , by way of confutation . By way of detestation in the first verse , and part of the second , What shall we say then , shall we continue in sinne that Grace may abound ? God forbid . Secondly , by way of confutation ; the argument whereby hee confutes it , is by a necessarie consequence of our justification ; that is , our sanctification : these are so inseperably united together , all that are justified , are sanctified . And upon this ground , the Apostle frames two arguments to confute this errour , taken from the two parts of sanctification . The first is from our mortification , from the third verse , to the end of the seventh ; and the argument runnes thus . Those that are dead to sinne , cannot sinne that Grace may abound ; but all that are in Christ , are dead to sinne , therefore they cannot sinne that Grace may abound . Now that all that are in Christ are dead to sinne ; he proves by their union with Christ , testified in Baptisme , and by the effect of that union , which is conformitie to Christ ; that as Christ was dead for sinne , so they are dead to sinne . The second argument , is taken from the second part of our sanctification , which is our quickning to a new life ; and that he handles in the 8. 9. 10. verses , and that argument runnes thus . Those that are quickned by Christ to newnesse of life , cannot sin that Grace may abound : but all that are in Christ , are quickned by Christ to newnesse of life ; therefore they cannot sinne that Grace may abound . That all that are in Christ are quickned to newnesse of life ; he proves in verse 8. If we be dead with Christ , we beleeve that we shall live with him still by our union with Christ , whereby there comes a conformity to Christ in his resurrection , as well as in his death . And from these premises , hee inferres by way of application , the conclusion that is here in the words of the Text I have now read to you ; likewise reckon ye also your selves dead unto sinne , but alive to God , through Iesus Christ our Lord. As if he should say , doe not rest your selves satisfied in the bare knowledge of these things , in the discourse of them in generall , but bring them to particular application , make the case your owne ; what wee say of death to sinne , and of newnesse of life wee speake to you , if ye be in Christ ; therefore you must make account of it to bee your case , likewise reckon ye your selves dead to sinne , but alive to God through Iesus Christ our Lord. We see now the coherence of the words with those that goe before , and the maine intent and scope of the Apostle in the Chapter wherein we might note divers things . The first is out of the very connexion , that by vertue of the union of beleevers with Christ , there is in them a conformitie to Christ. They are made like unto him ; he had sayd before , that Christ dyed , and rose againe ; likewise reckon ye your selves like him in this . Every one that is in Christ , is conformable to Christ , and made like him . Then againe secondly , wee might note hence this also , that Rectified and sanctified reason , ever concludes to God , and for God. Reckon yee , make account , conclude this , so the word signifieth , reason thus , conclude thus ; as it is used Rom. 3. 28. Wee conclude ( saith the Apostle , where the same word is used ) That a man is justified by Faith without the workes of the Law. So , conclude this , rest on this conclusion , do not make it a matter of conjecture , and opinion onely : but when you consider things wisely , when you weigh things seriously , you shall see great reason to inferre those things , from these premisses that God would have you inferre . Therefore whatsoever reasoning is against the Word , whatsoever disputes the mindes of men uphold against any truth in Scripture , it is but the reasoning of corrupt reason ; If reason were sanctified , it would conclude as 2 Cor. 5. We judge , if one dyed for all , then they that live , should not live to themselves , but to him that dyed for them . When men come to deale judiciously , and advisedly , when they come to conclude of things wisely ; they will conclude then , that what use the Word and the Gospell would have them make of any truth , that they will make of it , Likewise reckon ye , judge thus . Thirdly , we might note hence thus much also , that The best and most profitable knowledge of the Scriptures , is in applying it to a mans owne case , and person , and condition . Reckon ye also your selves , saith the Apostle ; make account of thus much , that this is a truth concernes you in particular . Judge your selves so farre profited by the Word you heare , as you can make good application of it to your owne estate and condition . Whensoever men come to heare the Word , they come to heare somewhat that concernes themselves : therefore whatsoever wee say befalls them that are in Christ ; apply it your selves , and make account this is my case , if I bee in Christ. Fourthly , hence we might note thus much also , that When a man is in Christ , there is a reall change . There is an evident change from what hee was , before hee was in Christ. For so the Apostle reasons ; now you are in Christ , there is such a change , as from death to life , there is a mervellous great change in you . If there bee not this change in you , neither are you in Christ ; and all the hopes you build on of being in Christ , they are without a foundation , they are upon an imaginarie Christ , not upon Christ that is yours indeed . If you bee in Christ , let it appeare in a change ; let us see how you are changed since you were in Christ , from that you were before : for this make account of , conclude thus much for your selves ; that all that are in Christ are changed . But fiftly , and lastly , hee expresseth wherein this change consisteth ; and hee makes choice of such termes as are most acquisite , and fit for his purpose . He would expresse this spirituall change , and marke what expressions hee useth to manifest it by ; no lesse then life , and death . There is such a change when you are once in Christ , from what you were before ; as there is between a man that was dead , and is now alive ; or a man that was alive , and is now dead ; and this is that , that I will insist now upon , wherein note these particulars . First , the Analogie and proportion , the aptnesse , and fitnesse of the termes , wherein the Apostle expresseth the spirituall change of those that are in Christ ; how fitly they may be sayd to be dead , and alive . Secondly , it is observeable in what order the Apostle expresseth these first dead , and then alive . Make account that the worke of Grace in the effectuall change in your hearts , it proceeds in this order . First you are dead , and then alive ; dead to sin first , and then alive to God. Thirdly , note the certaine connexion of these two together ; so there is not onely a certainty in the object , but a certainty in the subject too ; not only a certaintie that those that are in Christ shall live : but it is certaine to you , make account of this , make this conclusion for your selves , build on it , know it for your selves , as he sayd to Iob ; it is certaine if you be in Christ , you are dead with Christ , and you shall live with Christ , make account of this . Lastly , the efficient cause of this great change exprest in these termes , it is Iesus Christ our Lord : make account of this , if you be in Christ , there comes a vertue from Christ , an effectuall working of Christ by his spirit in your hearts ; such a powerfull worke as will conforme you to Christ dead , and to Christ risen ; that you shall be dead to sinne , and alive to God : not by any strength in your selves , or any excellent endowment in your owne natures , not by any naturall inclination and abilitie , but through the vertue and power of Iesus Christ our Lord working in you . Thus you have the Text opened . Wee will speake first of the Analogie and proportion , the agreement betweene the metaphors here used , and the things exprest by them . That which the Apostle would expresse , is , that there is a marvellous spirituall reall change , in all those that are in Christ , from what they were before . Now let us see how fitly it is exprest in these words , that he sayth you are dead to sinne , and alive to God ; that hee choseth to expresse it by life and death . Had it not beene fit to have sayd thus much ; you are changed in your dispositions , in your inclinations , in your intentions , in your actions ; you are changed in your conversations , you are other kind of men in the inclination of your hearts ; you bring forth other fruit , you lead other lives then you were wont to doe ? But hee expresseth it here yet more fully ; that is , by that that includes all these ; and if there be any thing more may be added , it includes that too , yee are dead and alive . Then we will consider , First , generally , how death , and life , expresse the state of them that are in Christ. Secondly , consider them in their particular application ; how death expresseth the first part of a mans change in sanctification , and life the second part . First , wee take them in generall , and let this bee the point , that A man that is indeed effectually changed by vertue of his union with Christ ; hee hath such a change wrought in him , as in a dead , and living man ; as in life , or in death . Now , first take it in generall ; you know life , and death , they imply , first a generall change ; when a man is alive , or when a man is dead , there is not a change in some part onely , but in the whole : So it is here , when a man is effectually changed from what he was , by vertue of his union with Christ. A member may bee dead , and yet neverthelesse the man alive ; but if the man be dead , there is a general change that goes throughout , it possesseth every part , every member ; so that now there is no member of him , but death rules in it , then hee is a dead man. So it is in this , when a man is dead spiritually , there is not a change in some particular actions onely , in some particular opinions onely ; there is not an alteration of some of his old customes onely ; but it is a generall change , so it goes through the whole man. It is a change in the understanding , he judgeth things otherwise then hee was wont to doe . And there is a change in the will ; the inclination of it is to other objects then he was wont to bee inclined to . And thence there is a change in his intentions ; he propounds other ends to himselfe then he was wont . So there is a change in respect of the whole ; the Word is the rule of all a mans actions . There is a change from particular evills , from one as well as another ; that when any thing is discovered to him to bee a sinne , to bee a transgression of the rule ; hee is turned from it . So likewise , when any thing is discovered to him to be a dutie , agreeable to the rule according to the will of God revealed in his Word ; hee is a vessell of honour prepared for it : and that is it the Apostle especially means , when he compares them to vessells , and he describes them thus ; they are vessells of honour fit for the service of their Master , prepared for every good worke : So that now as the Apostle sayth , there remaineth no more conscience of sinne . That is , there remains not now any sinne to cleave to the conscience to defile it , to cleave to the conscience so , as a ruling enemie would doe , that would take away all true and perfect peace ; all boldnesse , and accesse to the throne of Grace , there is no such conscience of sinne . This making conscience of every sinne , is that that frees conscience from being defiled in that sence with any sinne . So much for the first . Well , secondly it is expressed by death , and life , to shew the orderlinesse in the proceeding of this change . When a man is changed by the effecacie and working of Christ to whom hee is united ; it proceeds in such a manner , as the change in death or life . You know death , or life , begin within first ; it begins in the inward man , in the heart first . And as in naturall death , or naturall life ; there is a dying first of the root , and a quickning first at the root : So likewise in spirituall death , or life ; it is an orderly proceeding , it begins first within . Our Saviour Christ gives this direction ; First make the inside cleane , and then all will bee cleane ; against the hypocrisie of the Scribes , and Pharisees , that looked more to outward actions . So this change , it is not onely a meere civilizing of a man , a conforming of him to that societie hee converseth with in outward actions ; but renewing of a man in the spirit of his minde , Rom. 12. 2. So the change begins from within . Hence it is , that first hee is good , and then hee doth good , according to the speech of Christ , make the tree good , and then the fruit will bee good , we will not stand upon it : you see the Analogie , and agreement holds betweene these two in generall . Now we come to take them apart more specially : First , how this being dead to sinne , agrees with that change that is in a man that is in Christ from sinne ; Reckon this , sayth the Apostle , make account of this , that you are dead to sinne : that is , now there is such a change and turning from your evill courses , from whatsoever it is that is truly and properly called sinne in Scripture , you are changed from it . Now in whatsoever sence a man may be said to bee dead , in that sence a man in Christ is changed from sinne , there is somewhat in his change expressing that death . Now there is a threefold death , A Civill Judiciall Naturall Death . We begin with the judiciall first , as Gods great Worke begins in the judgement . There is a judiciall death : so one that is alive now in respect of naturall life , may yet bee sayd to bee judicially dead , when hee is dead in sentence ; when by the Judge he is condemned to death , when hee is adjudged to die . So reckon yee your selves dead to sinne ; make account of this , that now in your judgement there is a sentence passed out against sinne , that it shall bee slaine , that it shall bee mortified ; thus your judgement stands , and thus you lookeupon it , as a thing dead in sentence ; and that is the first . It is that in Ezek. 36. 31. saith the Lord , When I shall bee pacified to thee , this shall follow upon it ; thou shalt judge thy selfe worthy to bee destroyed , for all thine iniquities and abhominations . When God is reconciled to a man , which is as much as to say , when a man is in Christ : for by Christ we are reconciled to God , this followes upon it , that man comes now to judge sinne to bee a deadly thing , to judge sinne to bee dead , and to judge himselfe worthy to bee destroyed for it . Hee lookes on sinne as it should be looked upon , his opinion is right concerning it : hee accounts it an iniquitie , a thing against that rectitude , against that equitie , and righteousnes wherewith man was once indowed in the Creation ; and from which so farre as hee swerves , so farre hee is plunged into death . As you know that curse was denounced against man when he sinned he should die : so hee cannot looke upon iniquitie , upon that that is contrary to that righteousnesse wherein hee was made , but hee lookes upon it , as on death it selfe , and a deadly thing ; hee lookes upon it as upon an abhomination . That looke as persons that sinned capitally were an abhomination to the Land , and people among whom they sinned ; as the Scripture speakes of murtherers , and the like ; the land was defiled if the sentence of death were not executed ; so it is here in the opinion and judgement of a man that is in Christ , he accounts this the greatest defilement , that his soule remaines so farre polluted and defiled , as there is any life left in sinne . That is the first thing , reckon this then that sinne is dead imediatly ; that is , that you now come to passe ( as Judges do ) a sentence of death against sin : and that howsoever a Malefactour bee not naturally dead , when he is judicially dead ; yet hee is in an order to it , the next thing that followes will bee to be cut off . So it is with sinne , when a man comes to judge himselfe for his iniquitie , worthy to be destroyed for his abhominations , this is the next thing that followes , hee will not rest , till that bee slaine and subdued , till that Mallefactour bee condemned to death , and cut off and tooke out of the way . Here is the first thing , herein this change is like death . Secondly , there is a civill death too ; so one that lives naturally , may bee dead civilly ; so one that is under the subjection and power of another , such a one is dead civilly . The civill Law accounts any one that is under subjection to bee Civiliter mortuus as they speake ; that is , he is in that sence not accounted among living men , hee is one dead , because hee is not annimated , and acted by his owne will , but by the will of him that rules him : so reckon yee your selves dead , saith the Apostle . Make account that when you are in Christ , sinne is no more to be ruler , and commander , to act , and animate , and quicken you to obey its lusts , that you should beacted , and animated by it , that as soone as sinne tempts , you should obey presently : make account in this sence you are dead to sinne , that is , sinne is dead in you civilly , it hath not a ruling power ; it comes not now as one that hath power to sway all before it : that is it the Apostle saith in this Chapter , sinne shall not have dominion ; You have a new Master , a new Lord , you are no more under the rule and dominion of sinne , that is the second . Thirdly , there is a naturall death , as well as a judiciall , and civill death , so things are said to be dead naturally , two wayes , Imperfectly , Inchoate . Perfectly , Consummate . Naturall death imperfect , and but begun is this , as when there is a great blow given , with an axe to the roote of a tree , whereupon certainly it will wither , and die , and bee made altogether unfruitfull for the time to come : though for the present it have leaves upon it , and though for the present all the fruit that is on it be not quite shooke off , yet now the tree is said to be dead , because there is a blow given at the roote , whereupon it will wither and certainly die . So a man is said to be dead , when hee hath a deadly wound given him , though hee be not now dead ; though hee may stirre , and live after , and perhaps doe some hurt to him that wounded him ; yet hee is dead , because hee is irrecoverably wounded , every one that lookes on him will say hee is dead . So as soone as a man is in Christ , by vertue of his union with Christ , there is such a blow given to the roote of sinne ; not in the judgement only , but in the affections also ; so as it never recovers its strength againe , to bring forth fruite in that abundance as before ; and it alway withers , and decayes more and more , till it be quite removed . Now , as it is in this case with a tree ; will you know when it is dead ? take it in the Spring . All the trees in Winter seeme to bee dead : but come in the Spring , and in Summer , and then if a man see there are no leaves , if hee see no fruite upon the tree , now hee concludes it is dead indeed : because it brings not forth fruit in the season of fruit . So , take a man , when there is an occasion , an opportunitie , to turne to folly ; when upon deliberation and judgement , he may consider of that opportunitie to mannage it for the service of sinne , it will appeare now if hee be dead , hee will not in such an occasion yeeld , but at such a time especially resist sinne , at such a time hee will not bring forth the fruit of sinne . Looke what the Spring is to the tree , that is occasion to the sinfulnesse of mans heart . Indeed when sinne takes a man upon disadvantage , upon unequall termes that he deliberates not , and considers not what hee is doing : as David saith , I said in my hast ; then many times sinne prevailes , and bindes him , as a theefe doth the master of the house hand and foot : yet neverthelesse when he well weighes , and considers things , at such a time it will appeare that sinne is dead . Thus you see how fitly the termes hold to expresse the change of a Christian , his judgement is right , hee condemnes sinne as death , in the purpose and covenant of his heart whereby hee is bound to God , he disposeth it from its dominion and rule , that what it doth now is as a theefe by stealth , that surprizeth a man in his sleepe ; And it hath its deadly wound , whereupon it withers , and decayes , and at last in the sight of all men , and at such a time , when if there were any life it would appeare , at such a time it shall appeare that sinne is dead . Thus you see the first expression opened , the change from sinne by death ; you are dead to sinne . Now take the second expression , you are alive to God , that expresseth the second part of sanctification , that is , the quickning of a man to newnesse of life . It is with thee now , as with one that was dead , and is alive , there is such a change in thee . And how is this expressed by life ? Thus ; in three respects this change is fitly expressed by life . The first is this , you know life it consists in the union of a man , with the principle of life ? when there is a union betweene the body , and the soule here is life . Now though there are bodyes , and spirits , yet the bodyes live not by those spirits , except they be united with them : therefore when the soule is separated from the body , the body dyes , and the man is said no more to be alive : so here in this sence , when there is a union betweene the soule of a man , and the principle of spirituall life , then there is that change wrought , whence hee is said to bee alive . Now the principle of spirituall life is only Christ : so you see here in the Text , you are alive to God through our Lord Iesus Christ , when there is a union betweene Christ and you . And how is that ? It is by an influence from Christ into the soule , and that is the mightie worke of the Spirit of God , as you see Ioh. 6. 63. It is the Spirit that quickneth , saith our Saviour . The great worke that is wrought by the Spirit in quickning a man , is the worke of Faith. Now I live , saith the Apostle , by faith in the Sonne of God , that died for mee , Gal. 2. 20. Now when there is such a union betweene Christ and a man , then he lives ; there is such a change in him , as there is in life . Therefore beloved , this change is not in any that professe the knowledge of Christ , and have not yet union with Christ. It is not enough that a man be called a Christian : it is not enough that a man professe that hee hopes to be saved by Christ ; It is not enough that a man goe on in some externall actions as other Christians doe , unlesse that he doth , and that he is in any spirituall action , it be by vertue of his union with Christ , that it be by life received from him by a quickning vertue flowing from him to every member , that is exprest , Ioh. 15. 9. by the branches in the Vine , they are quickned by union in the Vine , cut the branches from the Vine , and they die , and wither . So it is with men , let them be in the Lords Vineyard , yet if they be not united with this Vine Christ , they are but dead men , dead in trespasses and sinnes , Ephes. 2. 1. that is the first . Secondly , this change is exprest by life in another respect : for looke as in life there is not only an union with the principle of life , but besides that , there are those living actions , and operations that naturally flow from that union in every living creature : so in spirituall life , there are spirituall actions , and operations that flow from every man that is thus united to Christ. As every thing is in being , so it is in working : take a naturall man , he doth naturall actions , by vertue of a naturall life . Take a worldly man , he doth live , ( as a man may say ) in worldly actions , by vertue of that worldly principle that is in him . So take a spirituall man ; what is the reason hee delights in spirituall things ? His delight is in the law of the Lord , as David saith , and in that Law hee meditates day and night . What is the reason his delight is in the Saints ; and the more spirituall any one is , the more he delights in them ? the reason is this , because he lives a spirituall life , therefore he doth actions agreeable to that principle with which hee is united ; therefore by this you shall know it . Thirdly , there are certaine properties in life that hold in this too , and we will instance but in two . First , wheresoever there is life , there is a naturall appetite , and desire after all meanes that may preserve that life . Wheresoever God gives life to any creature , he gives also a desire to that creature to preserve that life it hath , which is the best state of being . Now , it is so with a Christian , all his desires are to preserve spirituall life , and to increase it : he rests not in what hee hath , but labours to be more yet , and to doe more yet , to know God more , to love God more , to serve God better ; to live more fruitfully , more profitably among men . Hee delights in the actions of spirituall life : therefore hee would strengthen those habites by all actions , and industrie , and indevour . As new-borne babes , saith the Apostle , desire the sincere milke of the Word , that yee may grow thereby . No sooner is there life in a new-borne babe , but there is a desire to nourish that life . You see there is a naturall appetite even in the very trees , that thrust their rootes downe into the ground , to draw moysture below from the earth , by an instinct to preserve that life they have in the stocke , and in the branches . So it is in every man that hath a spirituall life , he puts forth with all industrie for all spirituall helpes , according to that strength hee hath for the preservation of his spirituall life . That is the reason why they are not content , in the abundance of all outward things , when they want spirituall helpes : and that is the reason that they are not satisfied , nor solace themselves in dead , worldly , company ; that is the reason their hearts rest not in things below ; because these are not the food of their spirituall life ; these are not the things that preserve that life that is in them . Secondly , as there is a desire of the preservation ▪ of life , so there is a desire of propagation , and transfusion of it to others , as much as may be . So you see those things that have but a metaphoricall life ( as we may say ) that are said to live by way of allusion , and metaphor , as the fire in the coale , when it is said to liue in the coale , it is for this reason , because it is apt to kindle another . It is so in a Christian , wheresoever there is spirituall life , there is a desire to communicate it with as many as it can . And this you see in all the servants of God , Philip calls Nathaniel , Ioh. 1. 44. when he had gained the knowledge of Christ. And the woman of Samaria goes to call in the Citie when shee had gained the knowledge of Christ. When a man himselfe is united with the principle of life , when he lives in Christ , he desires that others may live in Christ too ; and this desire , and indeavour to gaine many to Christ , it appeares in their place , and relation . A Christian master that lives a spirituall life , will labour that his servants under him may live the life of grace with him too . A Christian Father will labour that his children may live to God , as well as himselfe : a Husband will labour to draw his Wife to Christ as himselfe is drawne ; and every one , father and friend , and acquaintance , as much as in them lies , by any advantage and opportunitie that is put into their hands , they will draw others to Christ because there is life in them . And this is not done out of faction , out of a desire to make their partie strong , as many in the world desire to strengthen their partie : but as in living things there is a naturall desire to convey that life to others . Parents beget not children out of faction to increase the partie , but out of a naturall affection to convey the naturall life they have to others : so Christians , that they doe is out of spirituall affection , out of simple love to the salvation of others : out of a naturalnesse in their disposition , to indevour that all may belike them . As the Apostle Saint Paul wisheth , that all that heard him were like him except those bonds . So much for that : you see how fitly the Apostle useth these termes of life , and death to expresse the change of one that is in Christ , when he turnes from sin to God. Now we come to see the order wherein the Apostle expresseth them , make account of this , conclude of this , that you were dead , but are alive . First , you were dead to sinne , and then alive to God. These certainly are knit together , but they are done in order : so wee joyne both those points in one , and that is thus much , that All that are in Christ , hee workes in them by his spirit in this order , they first die to sinne , and after live to God. These two are inseparable , but yet they are joyned in order , that first men die to sinne , and secondly live to God. The Scripture expresseth this in fit similitudes . Ephes. 4. 22. 24. saith the Apostle there , Seeing you have put off the old man , that is corrupt through deceivable lusts , and put on the new man , that after God is created in righteousnesse , and true holinesse : Here is the order , there is not only an effectuall change , but this is wrought in a method , first putting off and then putting on . Hee seemes to allude to apparell there , that as a man that is cloathed with ragges , hee puts not on ornaments , and robes , till he have put off his ragges , as it is Zach. 3. when Iehoshua came before the Angell of the Lord with filthie garments , with vile rayment , saith the Lord , take away those ragges , and put upon him change of rayment . Just thus God deales in the conversion of a man , in the change of a man that is in Christ , he takes away his filthy ragges first , his love to sinne , he is no more cloathed with them as he was wont ; he accounts them not ornaments as they were wont to doe , but filthy clouts , to which he saith , Get yee hence ; he detests them , and then hee is clothed with rayment , then he expresseth the fruit of holinesse and righteousnesse . Another expression there is , Ephes. 5. 8. Yee were darknesse , but now yee are light in the Lord , walke as children of light . There is not only a change of apparell ; that is , from ragges to robes , but of your state and condition : you were in darknesse , now yee are light . Marke the order , from darknesse to light . That looke as it was in the Creation , first darknesse covered the face of the deepe , Gen. 1. all was without forme , and voyd , and then God said , Let there bee light : so now , first there is a removing of the darknesse the soule was held in , and now yee are light in the Lord : so they come to walke as children of light . Well , this is is the expression of it in Scripture : let us see the ground of it in reason . It must bee so that in this order God proceedes in this effectuall change : first to turne men from sinne , and then to GOD ; first to die to ●…inne , and then to live to God. The first reason shall bee taken from our union with Christ ; We are planted into Christ , sayth the Apostle , Rom. 6. 4. 5. 6. By being planted with Christ , there growes a similitude betweene Christ and us . Wee are baptized , and buried by baptisme , sayth the Apostle into his death ; and wee are raised and quickned , sayth hee , by the resurrection of Christ : that like as it was with Christ , ●…o it is with us ; Hee was dead , and raysed , so wee are first dead to sinne , and then alive to God. Secondly , it must be so from the nature of contraries , for these two things are contrarie one to another : there is an immediate opposition betweene them ; so as there must bee a removing of the one , if there bee a possession of the other ; and there must bee first a removing of the one , before the other can be in the soule . As you see in sicknesse , and in health ; there must first bee a removing of sicknesse , before the bodie bee in a right state of health . And as in life , and death this is the order ; they are brought first from death to life , and then one necessarily followes the other : as life necessarily followes upon the removall of death , and health , upon the removall of sicknesse . Thirdly , it must bee so ; or else if both these were not , and in this order wrought : what difficultie were there in the life of a Christian ? what singular thing were there in a Christian , above any man in the world ? Every man in the World doth outward actions ; if there were not such a change as from death to life , there were no difference at all , where were the difficultie ? The Scripture sayth , The way is narrow and straight that leades to life , and few there bee that finde it : what narrownesse or straightnesse were there in the way to life ? if there were no more but thus , that a man might settle upon some actions of Religion , and so bee effectually changed ? If this were all , what great matter were there in Religion ? what need Agrippa stand out in the mid-way ? what need hee be but halfe perswaded to bee a Christian ? hee might easily be perswaded to be a Christian , if he might hold his Heathenisme , and be a Christian too . What need Faelix tremble , to heare Paul dispute of righteousnesse and judgement to come , if hee might be unrighteous , and a Christian too ? What need the young man be sorrie , when Christ bade him sell all and follow him ; if he might hold all hee had , and be worldly affected , and be a Christian too ? what need any of the labours of a Christian ? to what use were a power of godlines , spoken of in Scripture ? What powerfull matter were there in Religion , if a man might hold his sinnes , and yet bee a Christian , and a beleever , and be in Christ too ? a drunkard , and yet bee saved ? a prophaner of the Sabbath , and yet bee in Christ ? what great matter were there ? it were nothing to bee a Christian ; nay who would not bee one ? What need Saint Paul expose himselfe to such watchings , and fastings , and sufferings , if hee might have gone on in the way of the World , and yet bee in Christ too ? No beleved , it is another-gates matter to bee a Christian , then for a man to hold his old customes , and waies , and courses , and yet hope to bee saved too . Let no man deceive himselfe ●…th this , the matter of Christianitie , it is a laborious worke , Religion is a very serious thing . A man that indeed will bee Religious , hee must follow Christs rule ; first deny himselfe , and take up his Crosse and follow him : what need a man deny himselfe , if hee might hold his sinnes , and yet follow Christ ? Well know this , the ground is cleare , there must bee a turning from sin , as well as a turning to God , if a man have union with Christ. Now to conclude , with a word of application ; First , if it bee so , It serves to convince us this day in the presence of God , the multitude of us now before the Lord to heare the Word , and professe our union with Christ , and yet there is no such matter . If wee were united with Christ , there would bee living to God , by vertue of that union with Christ. It is living to God in the course of our life , that gives us comfort of our union with Christ. Deceive not your selves , wee may say of many , as the Lord sayth of Sardis , Thou hast a name to live , but art dead . There are abundance that have a name to live , but are dead : A man would wonder at it , that wee should say to a Congregation of so many people ; that there were few alive among them all : that the most whose eyes are now upon the Minister , and whose eares are open to the Word ; yet they are but dead , they are not alive , though they walke , and though they speake and doe the actions of a naturall life ; they live naturally , but are dead spiritually , they have a name to live , but are dead . The Lord tells Ieremie , Ierem. 5. That there was such want of good men in Ierusalem , that hee might goe up and downe the Streets of Ierusalem , and not finde a man. A man would wonder that the Lord should use such an expression ; Hee might have said , hee should not finde a good man , a just man , a godly man ; but not finde a man sayth hee , as if hee were not worthie the name of a man in the Streets of Ierusalem , that was not appliable and conformable to Gods will. That a man should goe in the Streets of London , and not finde a man ; that hee should goe into Moore-fields on the Sabbath day , and see a multitude of dead Ghosts walking there ; that hee should goe in the Streets , and see a multitude of dead persons sitting at their doores : that hee should goe up and down to the houses of men , and see a multitude of dead creatures talke of worldly things on the Lords day : a man would wonder hee should finde so many dead men , eating , and drinking , and talking , and walking , and yet dead still . The Text makes it cleare here , If wee bee not dead unto sinne , wee are not alive to God ; there is no being alive to God , except a man be first dead to sin . Shall wee come to the tryall ? Beloved , there wee shall finde among the many of you that heare the Word , many are dead in sinne . What meanes the prophanation of the Sabbath ? what meanes the great neglect of Familie-duties ? Come to your houses , there bee not the prayers of living men there ; there bee not the meditations , and conferences of men that are spiritually alive in your Families ; and shall wee thinke you are alive ? Come to men in their shops , and dealings , and see them dead in their worldlinesse , and covetousnesse ; and shall we say they are alive to God ? Alas beloved , goe to the particulars of mens lives , you shall heare them speak the words of dead men , spiritually dead ; in swearing , and cursing , and reviling , and blaspheming , and bitternesse ; and yet shall wee say that they are alive ? Looke upon all the actions of men , it were an endlesse worke ; where wee finde dead workes , wee conclude there is a dead man : when men doe the things that are the actions of a man spiritually dead , we conclude they are spiritually dead ; the Holy Ghost sayth so , for they are dead in trespasses and sinnes ; therefore now let us come a little closer . There are abundance that perswade themselves that they are alive ; therefore a little try your life , by your death to sinne . What are your opinions , and judgements , concerning your owne wayes ? those things that the Word of God condemnes for evill : those things that out of the Word are preached to you day lie by way of reproofe of sinne ; that are spoken to you by Christian friends , by way of admonition to bring you out of your sinnes , how doe you take them , and digest them ? are they pleasing to you , because they tend to the killing of sinne ? or are they distastefull , because they give you not rest in your sinnes ? What ; doe you judge sinne worthy to live , and your selves not dead the while ? It is a note of a man that is alive in sin , that hates reproofe ; that hates him that reproveth in the gate : hee that hates him that reproves his ill workes , hee is not dead to sinne , for hee doth not judge his sinne worthy to die . Againe , come to your affections , what is it you delight in ? When a man lookes upon a thing that is dead , if it be indeed dead ; the sight of it is terrible , and gastly , and troublesome to him . When Sara was dead , though Abraham loved her deare in her life , remove my dead out of my sight ? If sinne in thee bee as a dead thing , how doest thou looke upon it ? dost thou looke upon it as a thing that thou art afraid of ? as a thing that thou art the worse when thou seest it . When the objects and occasions of sinne are presented to you , how stand you affected then ? all that are dead in sin , take thought to fulfill the lusts of the flesh , as the Apostle sayth , they delight in it , sinne is sweet to them as Iob sayth : but if on the otherside you looke on it with indignation , loathing , and detesting , and abhorring sinne , and your selves for sinne ; then it is a comfortable signe of your death to sinne . Againe , when you doe looke on it , doe you looke upon it as a ruler , or as an enemie ? for there is a great deale of difference . A theife may come into the house , as well as the Master of the house ; but they come not with the like authoritie , nor with the like acceptance : the theife comes , but you know all the house sets against him , and never rest till they cast him out ; and if they want strength , they cry for helpe : but the Master of the house comes in , and then all the servants are in their places to doe him service , all take care to please him , and give him content . How entertaine you the motions of sinne ? looke upon your former wayes , upon your former customes , and vanities ; looke upon your wonted course of ill , and consider now whether there bee an endeavour to satisfie the sinfull inclination of your hearts ? or is there a striving , and using all meanes to be rid of it ? Do you make this your question to the Ministers you converse with , to the Christian friends with whom you consult in this case , how to be rid of such a corruption , how to get such a sinne purged out ? Is this the matter of your prayer to God ? doe you crie to Heaven for helpe , to get out this theife that is stollen into your hearts , this traytour that conspires against the glorie of God , this rebell , that maintaines a fight against the kingdome of Christ , doe you so looke on it ? It is a signe you are dead to sinne , or else sinne is alive in you , and you are dead in sinne . Thirdly , and lastly , consider your actions , consider your conversation ; doth sinne get strength , or is it weakened ? For know that this is not the mortification of sinne , that a man be never troubled with it more , that hee never heare more of it , that hee be never more troubled with the motions of sinne , no ? As a man that hath a deadly wound given him , it may bee hee more fiercely sets on him that gave him the deadly blow , then ever before ; yet he falls dead at his feet after , so it is with the motions of sinne : thinke not when sin is dead , by vertue of our union with Christ , that we shall not bee tempted any more to sinne , that you shall not have sinne any more in you : no , it will bee in you , and molest you ; But what fruit doe you bring forth ? What actions doe you ? what strength hath sinne ? all the strife it hath , is but to disquiet , and disturbe you , not to rule and command you as it was wont to doe . It is a signe that sinne is dead naturally , by way of incoation , it will die in the end , you shall heare no more of it at the last : and though it a great while disturbe you , and disquiet you ; yet this is your comfort you are disturbed , and you maintaine Gods quarrell against your corruptions , and fight against it ; it is a signe it hath a deadly blow . Therefore let every one consider his estate , let no man denie himselfe his owne portion : let him that is dead in sinne , know that hee is dead , and the wretchednesse of that condition , eternall death begins in that death . And let him that is dead to sinne , know that hee is alive to God , and is among those that live in Christ , and shall be saved . A word of exhortation , and so I conclude . Doth this testifie our life in Christ , that wee are dead to sinne ? Then as you hope for any comfort , or privilege , or advantage by Christ ; labour to make this good to your soules , and labour to secure this evidence more and more , that you are dead to sinne . There are none that heares mee this day , but they professe they hope to bee saved by Christ , and they looke for no other name under Heaven to bee saved by , but the name of Jesus . It is certain , but who will Christ save ? they are such as whom hee sanctifies ; and will hee sanctifie such as by union with him are dead to sinne , and alive to God ? Then I beseech you make this good to your selves , strive more , and more to kill sinne ; take this as a quickning argument , that you are in Christ , and therefore you must bee conformable to Christ. Sayth the Apostle , Hee bore our sinnes in his bodie on the Tree , 1 Pet. 2. 24. that wee might be dead to sinne , and live to righteousnesse : Why did Christ beare your sinnes in his bodie upon the Tree ? but for this very end ; that as hee dyed for sinne , you might dye to sinne . Now that wee may perswade you , know that it is upon speciall ground , you lose nothing , but get much by it ; the more you dye to sin , the lesse you lose by it . First , you shall not lose any thing that is comfortable , and good , you shall not lose life by it ; nay indeed the more you sinne , the more you die ; every sinne is deadly , and mortall , every sin tends to your destruction , to the taking away of life , this is certaine . Therefore looke as a man when hee is in a mortall dangerous disease , that every man concludes , if the disease prevaile hee will dye ; nay , it hath so farre prevailed , that it will bee the death of him : you need no more to perswade him to spend all his estate upon Physitians to cure that disease . Now the sinnes that you cannot endure should bee reproved , that you cannot abide to reforme ; they will be death in the end , your eternall death , therfore labour especially against them : When wee diswade you from sinne , and perswade you to purge out sinne , wee perswade you to your cure , to bee free from your disease , to be free from that that will end in death . You shall not lose any rest and peace by it : the more you mortifie sinne , the more rest and peace you shall have ; nay , the more sinne rules , the lesse rest and peace , There is no peace to the wicked : but they are as the troubled waves of the Sea , that alway foame , and cast up myre and dirt , as the Prophet speakes , such is the restlesse agitation of a man that goes on in sinne , he is ever restlesse , and unquiet . Would you have peace , and quiet ? get out sinne that hinders all peace and quiet . Againe , you shall not lose outward good things , not credite , and name , and esteeme . Nay , what dishonours you , and exposeth you to reproach , and shame , and obliquie , is it not sinne ? For , what is it that men are evill spoken of , is it not for this , and that particular evill ? Doe you love your name ? avoide sinne , sinne will end in shame , it is the issue , the fruit of it . God will give you honour with his servants , nay , even in the hearts of the wicked . You know the more men strive to mortifie their sinnes , the more the world reprocheth them ordinarily : but wee must not judge what men doe in their jollitie , and in their passion ; but what themselves doe , when they are upon the wracke of a troubled conscience , upon their death-bed , oh then if they might die the death of the righteous , oh then they would they had lived the life of the righteous , or any thing then , if they had beene like such a one whom they scorned . This gained esteme of Iohn in Herods heart . Againe , you shall not lose your wealth , your estate : all losses of estate that are judgements , and punishments , they are but the fruits of sinne , you shall keepe your estate , and keepe it with comfort , as farre as it is good for you , your sinnes provoke God , even to curse your blessings . You shall not lose your pleasure if you part with sinne ; nay , you shall gaine pleasures . All sorrow , and griefe of heart , and disquiet of spirit , that ariseth from terrour of conscience , are they not hence , because of sinne ? Would you have joy , and pleasure unspeakable , and glorious ? part from sinne , that is the cause of sorrow . When wee bid you part with sinne , we speake to you to part with a needlesse thing , it is a superfluitie , as well as hurtfull , superfluitie of malice , what need one sinne in the world ? cannot you live , and be happy without it ? cannot you live comfortably , and die blessedly without sinne ? Nay , is it not that that hinders your blessednesse and happinesse ? The Angels in heaven they are blessed , because they are without sinne : but those of them that sinned , they are reserved in chaines of darknesse , to the judgement of the great day . Adam in Paradise , in the state of innocencie ; he was blessed , he was without sinne : but as soone as he sinned , hee was cast out of Paradise ; and a Cherubin set with a flaming sword , to keepe the way of the Tree of life , that man should not come at it . You your selves , the best comfort , the best peace , the best evidences you have , are those that doe arise from your hatred of sinne . Therefore doe but consider how needlesse a thing it is . Can you got any thing by it ? can you live a day longer , or an houre more happy ? can you be a whit better by it ? If you could enjoy any present good by sinne , there were somewhat to bee pleaded : but what is it ? you get a little wealth by unrighteousnesse , is it gaine ? Iob saith , their belly shall be filled with gravell . If a man fill his belly with gravell , what hath hee gotten by it ? you will get that that you must cast up againe : you get that that one day you will wish you had never knowne : as Israell when they turned to God , they should say of their garments of silver and gold , that they had made for their Idols , Get you hence . So every worldly man that raiseth his estate by unrighteous meanes , the time will come that hee shall wish all the money that he hath gotten were in the bottome of the Sea , that he had never knowne what a penney , or a house , or apparell had meant , that he hath gotten , or made , or appropriate to himselfe by any unrighteousnesse whatsoever . What use is there of it ? And will you lose your soules for that that is nothing ? and will you lose heaven for that that is needlesse ? and eternall happinesse for that that will not doe you a moment of time , not a little present good , not a little present ease , not a little present comfort ? But lastly , the great benefit that redounds by it , that is spoken of in the Text , it is that you shall live , and live to God. The more you die to finne , the more you shall live to God through Jesus Christ. Now wee come upon a strong motive to perswade you to set more heartily against those evils that are daily reproved , the more you die to them , the more you shall live to God. Suppose the worke of repentance be a hard taske , suppose it should be somewhat painfull ; suppose it bee something that vexe and disquiet the naturall spirit of man : as there is paine in repentance , and mortification of sinne , yet neverthelesse if you may get eternall life by it , is it not worth the while ? Consider what you doe for naturall life , suppose a member of the body bee gangrened , that it is in danger to bee spread over the whole body , and the taking away of naturall life , the losse of a hand , and the losse of any member , though it bee never so usefull , rather then the body shall be in danger , and a man deprived of life , you will lose a usefull member : and when you have done , you doe it but in hope to preserve life : for you are not sure when you have cut off that member to live a day after : but yet because it is possible , because it is the way to naturall life : and yet if you have that life granted , suppose for terme of yeares , as Hezekiah had for fifteene yeares , yet it is but a naturall life , a life full of miserie , a life exposed to many vexations and disquiets , a life that hath so many troubles in it , that men in the best estate of health wish sometimes that they were dead , through disquiets , and troubles , and yet for the preservation of a troublesome life , if you were sure of that , you would lose a member . I know when we come , and speake of renouncing your former wayes , your covetousnesse , and prophanenesse , and pride , and vanitie , and wickednesse in any kinde , wee speake of cutting off of hands , of members of the bodie , they are so deare : therefore Christ saith , If thy hand offend thee , cut it off ; if thine eye offend thee , pull it out ; it is better to goe to heaven with one hand , then to hell with both . This I say , I know you apprehend it a hard lesson , there is no life , no Christ , without such a death to sinne . Yet it is a truth , and a necessarie truth for you to know , and therefore consider it , and that seriously what you lose . If we come and perswade you to cut off some usefull member , yet you yeeld to that for a naturall life : you will cut off a hand that is as usefull as any member of the body : but we bid you cut off superfluous members , those needlesse members , the members of sinne that will be your death . Wee would have you but to be rid of the Ulcer , that is all we would have you deprived of , to preserve spirituall life , and to live to God. If I were to speake for a naturall life , it were but temporall , it were but upon conjecture : but we speake for a life upon certaintie . When wee perswade you to die to sinne , that you may live to God ; wee assure you that this will certainly follow on it , you shall live to God , if sinne die in you , and we speake not only upon certaintie , but for eternitie too , you shall doe it for eternitietoo , you shall doe it for eternitie : it is not a life that ends . Nay , wee speake for a life wherein there is true happinesse , that hath no mixture of miserie to make you wearie , but a life that hath perfect peace and joy : a life that hath blessednesse begun , and shall have blessednesse perfected in heaven : this life we perswade you to live . Consider now what we say , if there were more , you shall live to God the more you die to sin , Skin for skin ( saith Iob ) and all that a man hath he will give for his life : but if it be such a life as this , to live to God , a spirituall life ; what ? to live as the Angels doe , that live with God! to live as the Saints in Heaven , that live in the fruition and sight of God , wherein they are blessed ! such a life we perswade you to . A life infinitely above this , if this life had all the contentment the earth could give it , it were not worthy to be compared , though a man might live a thousand yeares in the confluence and abundance of all prosperitie , it were not to be compared with one moment of the happinesse of the spirituall life that we shall live in for all eternitie with Christ. Now consider , take things , and compare them together ; here is such a particular sinne that I was given to , to pride , to covetousnesse , to prophanenesse , to wickednesse of this sort or of that sort , if I goe on in it , I die eternally , I lose God , and heaven , and my soule , and happinesse : what shall I get by this when I have done it ? I gratifie Satan , I destroy my soule , I have lost my selfe and am undone for ever . And what a madnesse is this for a man to venture the eternall ruine and destruction of himselfe , and that for a thing of nothing , for that that will make him miserable now , and more miserable eternally . Consider , and know to whom I speake , I speake to yon that have heard the Word , and many times received the Sacrament . What did you when you received the Sacrament ? was it not a pledge to you of your interest in Christ , and of your union with him ? and that Christ is as truely united with you , as that you ate and dranke ? Now let it appeare , make you account , whatsoever you were before make you account , reckon ye , goe not by guesse and say , I hope it will be better with mee then it hath beene ; no , but reckon , conclude , make accompt , I must be another man , I may not be what I was , I must leave those things that are ill ; I must apply my selfe to another course ; Indeed I walked in a way of enmitie to the wayes of God , in estrangement from God , in worldly wicked wayes , but it must not now bee so , I must make account now that Christ is mine , I am now dead to sinne , and therefore dead to sinne , that I may live to God : if there bee any life of grace in me , it will appeare by my death to sinne . I must must make account of this , I must doe this , and this is the best way of making a right use of the Sacrament . Why are men as bad after the Sacrament as before ? because they reckon not , they make not account for themselves , that they are dead to sinne . Make account you have received life from Christ , and you must act that life , and now set your selves to it , reason with your owne hearts , why doe I thus , and thus ? As Ezra reasons , Ezra 9. 13. Lord , since thou hast kept us from being beneath for our iniquities , should wee sinne more ? So consider , hath the Lord kept me from hell , and admitted me to his Table , where he hath spoken peace to mee , hee hath spoken reconciliation in Christ , shall I returne to sinne against him ? certainly he will be more angrie now then ever he was before : the sinnes that I commit now , will bee greater then all the sinnes I have committed hitherto ; for now I sinne against more grace , and against greater mercie : for God hath againe renewed the Covenant of peace , whereas he might have cast me off for my former breach , and shall I provoke him againe ? hath the Lord washed mee , and shall I defile my selfe againe ? God forbid . Reason with your selves , I must not be as I was : it is not for mee to doe as others that know not God , and that are not in Covenant with God , or as I was wont to doe before ; I know what it is to bind my selfe in covenant , to receive the Sacrament , I must be in another fashion , and course of life , then ever I have beene . Therefore when temptations come to sinne : for you must not thinke to be rid of all motions , and temptations to sinne : and whensoever there comes new temptations , not to conclude you have received the Sacrament in vaine , say not so , but rather say , now comes the tryall ; this is that whereby God will trie what fruit comes , of the cost and paines , and mercies he hath bestowed on mee ; here is a messenger sent for fruit . If I can withstand the commands of sinne , and resist the motions , and looke on it as a hatefull thing , I make it manifest that I am indeed dead to sinne , as the Scripture saith here , reckon that you are dead to sinne . Therefore as when a man is delivered from being a Galley-slave under the Turkes , and his ransome is paid : if his old Master come , and command him to the Galleyes : hee saith no , my ransome is payd , I am free , and I will not any more bee a slave . So reckon thou art no more to be such as thou wert wont to be : for now reckon your selves , saith the Apostle , if you be in Christ , that you are dead to sin , and alive to God , through Iesus Christ our Lord. FINIS . HOPES ANCHOR-HOLD ; OR , THE HELMET OF SALVATION . HEB. 6. 19. Which Hope we have as an Anchor of the Soule both sure and stedfast , and which entreth into that within the vaile . ITHES . 5. 8. Let us who are of the day , bee sober ; putting on for a Helmet the Hope of Salvation . LONDON . Printed by Iohn Dawson , for Ralph Mabbe . 1639. HOPES ANCHOR HOLD OR , THE HELMET OF SALVATION . SERMON XXXVIII . 1 COR. 15. 19. If in this life onely wee have hope in Christ , wee are of all men most miserable . I Will not detaine you with the argument of this Chapter ; nor in the Coherence of this Scripture . The scope of it ( in a word ) is thus much . If in this life , in this World , onely , for the present wee have hope and confidence in Christ , and the ayme of our confidence , and the height of our hope reach no further , then wee , wee poore Christians ; wee the faithfull in the World , wee are of all men most miserable ; yea , wee are more miserable then any other men . The words containe in them two parts of a Hypotheticall proposition : of which the first is an Antecedent ( as we call it , ) and the other is the Consequent . You may call the first , a Condition , and the last , a Conclusion . The Antecedent or Condition , is this ; If in this life onely wee have hope in Christ ; what then ? then the Consequent or Conclusion is this ; then are wee of all men the m●…st miserable . But now against the Antecedent , there ariseth this Assumption to make up the sence , to make it perfect ; But not in this life onely have wee hope in Christ ( for that is the meaning of the Apostle , ) therefore against the Consequent ariseth this Conclusion : Therefore we are not of of all men the most miserable , ●…y , we are not miserable at all . You see here are termes in the Text of great consequence ; here is life , here is hope , here is Christ , here is men , here is miserie , and here is all things almost that can bee sayd , either concerning Heaven , or earth . Now marke , it is not sayd , If in this life we have hope , wee are miserable ; neither , if wee have hope in Christ in this life , then are wee miserable ; not so : but if our hope bee one●… in this life , and sticke there , and goe no further then so , then wee are miserable . There are two Emphaticall termes in the Text wee must take notice of , and that is onely in the former part , and most of all in the latter part : onely in the former part , that straitneth , and restraineth our hope ; most of all in the latter part , that inlargeth our miserie : and so it may well , for when the hope is restrained to the present , there the miserie may be infinitely inlarged . But not for the present is our hope ; onely for the present , ergo &c. I need say no more , it is the Text. I shall raise to you sixe severall Consectaries , or Corrollaries , or Conclusions , that naturally arise out of this Scripture ; and I purpose at this time to runne them all through ; it must be roundly , it shall bee plainely ; doe you heare patiently . The first Assertion wee make out of the Text , it is this , that The faithfull are hopefull . The godly have hope ; wee have hope , that is taken for granted . The second , concerneth the object of this hope ; and the Point is this , that Christ is the object of the Christians hope . We have hope in Christ. The third , is touching the time of our hope , and that is for this life ; the Lesson is this , that This life-time , is our hope-time . We have hope in this life . The fourth is , that Hope in this life , it is not onely of the things of this life . Not onely of this life ; for if in this life onely we have hope : oh no , take that away , our hope in this life , is not onely set upon the things of this life . If in this life onely ; not so . Fiftly , this life , you see how that standeth convertible with another terme in the Text , with miserie ; shewing thus much , that This life is miserable . The last is , that The faithfull , the hopefull , they are not of all the most miserable , they are not miserable at all Then were wee miserable , but the former being not true , that cannot bee true . These are the sixe Points . Of which , to content my selfe with a touch of them as I passe along , and so onely to present them severally unto you , I begin with the first , that The faithfull , they are hopefull . We have hope , so are the words ; Faith is the evidence of things hoped for , so sayth the Apostle , Heb. 11. 1. And they that have accesse through this Grace , they rejoyce in hope of the glorie of God : they goe joyned together . Hope is a constant expectation of the performance of such promises of God , as we apprehend out of his Word , by faith . For example . Faith , doth beleeve Gods promises to bee true ; Hope , doth expect the performance of them according to that truth . By Faith , wee beleeve God to bee our Father ; by Hope , wee expect that he should shew himselfe such a one to us . By Faith , wee doe beleeve eternall life ; by Hope , wee attend when this life shall bee revealed . Spe , ( as one speakes ) what is it else , but perseverantia fidei , the perseverance of Faith. Faith is the Mother , Hope is the Daughter ; the Mother is incouraged and comforted by the Daughter , as Naomi was by Ruth . Hence it is , that the holy Apostle Saint Peter , hee ascribeth the salvation of our soules to our faith ; saying , that the end of our faith , is the salvation of our soules : Well and Saint Paul , hee assureth the same to belong unto Hope ; saying , we are saved by Hope . So then , Faith sayth , I beleeve these blessed promises of God to bee true ; and Hope sayth , I see them , and I waite for the enjoyment of those things that are reserved formee : Thus Faith , and Hope , are woven one in another : Thus the faithfull , are the hopefull : Wee have Hope . That 's the first Point . The Use of this Point breifly , it shall be but this ; First , to teach us to seeke and to finde out this Hope in our selves . And secondly to strive and to fight against some impediments that oppose themselves , and are hindrances of this Hope . First , thou must go and seeke thy selfe , and search out and find , whether thou hast this Hope in thee , yea , or no : and thou must be sure , that thou beest so farre from being a desperate past-hope , like Cain ; that rather thou beleeve , and hope above hope , with Abraham ; not presuming , but beleeving as hee did Now then , how a man may know whether hee have this Hope in him or no ; I thinke he may find it out thus , in few words . There are divers temptations , and especially three of a mans faith ; ( not to enlarge my selfe further ) in every of which , Hope if it come in and play its part , then it doth appeare to bee present , to bee there . As for example . The first temptation , that is a kinde of batterie against the strong hold of a mans faith ; it is the prorogation of Gods promises ; Hee is pleased to put them off longer , and to dispose of them many times other waies then wee looke for : Hereupon , wee that are weake in Faith , wee stumble at it ; and wee would hasten them on apace , though wee know what the Prophet sayth , Hee that beleeveth maketh not haste : But we are such faithlesse persons , that wee hasten on too much ; and would have God to come apace to make good his promises . Now when God deferres these promises , if a man commeth in with his hope , and sayth ; The vision is yet for an appointed time , though it tarrie , waite ; for that that shall come , will come , and hee will not tarrie : and though the Lord doth hide himselfe , ( as it is in the Prophesie of Isaiah ) yet hee will returne againe : If Hope will prompt Faith , and tell it that the Lord is not slacke as some count slacknesse , but hee will make sure his promise in the end ; then this is a manifest signe to a man that hath his faith thus supported , that Hope is present there . Here is then one search of it . Another time , there is another temptation that betideth a faithfull man ; and that comes to passe , by Gods appearing in a manner an enemie , by visiting him in his soule , by wounding his conscience , by setting him in a kinde of sight of Hell , when hee is distressed in spirit ; as if God were now come out as a man of Warre against him , and would not have mercie upon him . Now if Hope can come in and say , that God cannot forget to bee gracious , nor cannot shut up his living kindnesse in displeasure ; and therefore I will endure , and I will stay on the Lord , for Hee will appeare , and Hee will have mercy upon Zion ; I , when the time , the appoynted time commeth , I will stay this time . If I say , Hope thus perswadeth the faithfull man of this goodnesse of God that shall bee revealed to him , here is a manifest signe , Hope is present . There is a third temptation that Faith meets withall , and that is concerning the mockings of men in the World , when they deride the profession of Christians and faithfull men ; and will say as those profane and profuse fellowes in the Epistle of Saint Peter , Where is the promise of his comming ? it is so long since his promise was made , and yet there is none of his comming , Wilt thou still retaine thine integritie ? ( right Iobs Wife , as shee speakes to him ) wilt thou still retaine thy trust ? to what purpose is it ? It is in vaine to serve the Lord , ( as those wicked ones speake in Malachie . ) Now if Hope will come in and say , notwithstanding all these things , yet passe by bad report , and good report ; be of Davids minde , I will yet bee more vile before the Lord , that chose mee before thee and thy fathers house ; and I will stand it out , notwithstanding all the mockings of men . Here is a manifest signe that there is Hope . Thus you may seeke to find this grace in your selves ; and you shall find it by many such kind of assaults , as these which Faith meeteth withall . Now as you are to find it , so you are to fight against the hinderances of this Hope . And the hinderances of a mans hope , are sometimes slavish feare ; sometimes an impatient spirit , and sometimes even Death it selfe , and that is a tedious affront indeed that Hope meeteth withall . First Feare , a kind of passion and perturbation of the spirit of a man , that makes his griefe begin , before his affliction comes upon him : this same Feare hath a great deale of painfulnesse in it . Where the fearfull are , they are shut out with the unfaithfull ; and without shall bee dogges , with those that are subject to this fearefulnesse . Now Hope commeth to a man and saith , Though I sometime be afraid , yet put I my trust in God , and therefore I will not feare what man can doe unto mee , I will not be daunted with any kind of slavish terrour . Hold out thou that sayst thou hast faith , and bee not afraid of the Arrow that flies by day , nor of the terrour by night . Here is the hinderance of this hope taken away . Then there is an impatient spirit , that many times possesseth men . An impatient spirit , and a hopefull heart , they are both as contrary as can be ; You shall have many a man so touchy , that hee cannot endure any delay , he must have things come according to his owne mind , or he loseth his patience presently . Oh but I will patiently waite for the Lord , saith hope . And here is the opposition that must be made for the maintenance of this hope against all kind of impatiencie : In patience possesse your soules . The last hinderance , is death . The last enemie that shall be destroyed is death . Wee have many enemies in this world , our very life is a warfare ; but amongst all the fightings and combates wee meete with in the world , there is none comparable to this last single combate we must undergoe with death it selfe ; this is a terrible assault that betideth the hopefull , faithfull man ; to know that notwithstanding all his faith , and all his hope , and all his love , and all his patience , what grace or vertue soever hee hath else , yet notwithstanding he must goe downe to the grave , make his bed in the darknesse , and lie downe●… the dust ; and when he hath fought all that he can , yet notwithstanding hee must downe , he must yeeld , hee must take the foyle , the fall in the body howsoever the soule escapeth . Now here is a kind of dismaidment of hope . But I will tell you how it is spoken of the faithfull , and so of the hopefull . The faithfull are said to endure as seeing him that is invisible : how doe they endure ? by the supplie of hope : for this hope is it that makes the faithfull against all hinderances to fight it out , so as that they would not bee delivered , as it is spoken in the Epistle to the Hebrewes . And shall death separate us from that we hope for ? No saith the hopefull man , it shall not . Yea , so farre he is from being unwilling to submit himselfe to this way , as knowing it to bee the way whereby he commeth to that he hopeth for , as that he is very ready , and greedy of death : it is the way to that I hope for , saith he : therefore it is sweetly spoken of an Ancient , and you will acknowledge it to be a sweet sentence of that Father Saint Austin , Hee that desireth to bee dissolved ( according to that of the Apostle ) and to bee with Christ , Non patienter moritur , Hee doth not die patiently . See , here is a faithfull , a hopefull man , and yet doth not die patiently : what would the Father say ? Hee liveth ( saith he ) patiently , the very life he liveth putteth him to his patience ; when he commeth to die , hee dieth pleasantly ; he goeth away with his hope , and his hope is full of immortalitie . And no more for that point . The nex thing I observe , is concerning the Object of this hope , and this is it , that Christ is the Object of the Christians hope . We have hope in Christ. Heare it in the generall ; heare it in the speciall . In the generall , 1 Tim. 1. 1. Saint Paul he beginneth his Epistle with Christ our hope , Col. 1. 27. The riches of the mysterie of Gods grace to the Gentiles , is Christ in you the hope of glory . Here is Christ our hope , and Christ your hope , in the generall . In the speciall : heare it in Saint Paul , heare it in the Prophets , and others . Saint Paul , to mee to live is Christ , to die is gaine ; Christ is to me in life , and Death advantage ; living , or dying , I am Christs . I have hoped in the Lord , saith the Prophet David . And God is my hope , and hath beene my helpe even from my youth . This is the generall song of the whole Church , God is our hope ; and therefore the Prophet Iacob made an excellent Ejaculation in those blessings he gave his sonnes , when he said , Oh Lord , I have waited for thy salvation : Here was his waiting , his hope for the salvation of God , from the God of his salvation . And so , let him slay me if hee will ( saith holy Iob ) yet notwithstanding I will still trust in him . Thus the faithfull have hope , and their hope is in Christ. No more of it for the enlargement of it . It sheweth to us in the first place this Note , that A Christians wings doe mount him above all meanes . What are his wings ? his hope . Whether flyeth his hope ? It takes its flight up to heaven , to God , to the right hand of God , to Christ , there is his hope . So then he that hath this hope being poore , he flyeth not to riches , for they make themselves wings , and flye away from him . Being weake hee flyeth not to the arme of flesh , for in man there is no hope , nor no confidence to bee put in Prin●…s , in the Ballance they are lighter then vanitie it selfe sayth the Psalmist . Being sicke hee flieth not to the Physitian , he fleeth to these as the meanes , not to rest in them , to make it the maine of his aime , the scope of his hope , hee doth not flie thus to them , but hee goeth to God that commandeth all , that worketh above all , against all and without all means , and sanctifieth all these means : Therfore wel sayth the poore man , God is my help ; and the sick man , God is my health ; and the weak man , God is my strength ; and the blinde man , Christis my light ; and even the dead man , the distrest man , God is my life , & the good man , Christ is my Hope ; and the happie man , Christ is my love . And so it is to Christ , that the wings of a mans Hope doth lift him up . This is the first , It sheweth us that the wings of Hope that is in the faithfull soule , lifteth him up above all meanes . No more of that . Secondly , observe in this object , the very Crowne of a Christians comfort , I say the Crowne of all his comfort ; and that commeth onely from this object of his hope . For what is there in all the World that can comfort a man indeed besides this , much lesse compared with this ? Begin where you will , when you have gone round about , you will conclude with that of the Apostle , I count all things but losse and dung , in comparison of Christ , and all things to bee vanitie and vexation of spirit , as the Preacher saith . Put the case thou art a sicke man , or a sicke woman , and I finde thee much affected , afflicted , dejected , cast downe in thy selfe ; I would faine give thee some comfort now , I tell thee of the vanitie of this present life ; therfore being content , I tell thee of the hope of a better life ; I tell thee of the joyes that are to be revealed ; I tell thee of the promises of God which hee will make good to thee , if thou wilt trust in his mercie ; I tell thee of all the sure mercies of David , as they are called : and all this while I have told thee nothing at all to comfort thee , till I come to this , the object of this Hope which I have in hand , and that is Jesus Christ , in whom all Gods promises are Yea , and Amen ; and till thou canst learne this lesson of life concerning the Lord Jesus , thou hast learned nothing ; come and learn this , and my life for thine thou art then happy : He is the Way , the Truth , and the Life , the Way , and Truth , and Life it selfe , and whether shall I goe from thee Lord ? thou hast the words of eternall life . I have done with that Point , and so passe on to the third . Wee have Hope ; wee have Hope in Christ ; wee have Hope in Christ in this life . This life-time then is our hope-time ; that is it you learne hence . Here we have the feed of Hope , but the harvest of Hope , that is hereafter : when wee shall have in re , what now we have in spe , as ordinarily wee speake : when wee shall have in possession what now wee haue in expectation : then there will bee no more use of this Grace , there hope shall cease . Now it is indeed in this life time , that wee sow the seedes of Prayer , that wee plant the roots of Faith , that wee water all of them with our hope : when our joy shall spring up , when the end and fruit of our faith shall come , when the possession of our hope shall appeare ; then we have done with hope , hope serveth no longer then , therefore it is now in this life . Hope shall end for the action of it ( understand that aright ) as Faith shall ; but it shall never end for the object of it , that end shall last still , and rest ever . Now then in the interim , this is the Prophets , and this is the Princes , and this is the Peoples posse , I wayte , and I wayte too , and I trust the Lord over all : Now is your posse time as I may call it ; now is the seed time , wherein we sow the seeds of love , of joy , of hope , wherein we sow the seeds of sobrietie , and innocencie , and chastitie , and charitie , and all manner of vertues whatsoever , now is the time . Is this so , then here is the issue of this plea : It is this ; that therefore now if ever , now or never , wee must seeke to see whether wee have these seeds of Grace in us yea or no ; Wee must get them , and wee must set them , and wee must see to them ; both that they come up , and how they comeup , and how they come on . Now is the time when the speciall care must bee taken concerning these seeds of Grace . If wee will beleeve , wee must beleeve now , for hereafter there will bee no time to beleeve any more : If wee will bee children of Grace , wee must bee it now ; for hereafter there will bee no space for Grace : therefore sayth the Lord , now , while hee will bee found , and hee will bee found of those that seeke him ; and seeke him now , for now is the acceptable time , now is the day of salvation : when the date of this day , when the day of this life of salvation is downe , is past , then there is no more seeking , then there is no more finding ; therefore if thou wilt be faithfull , bee it now ; if thou wilt bee fruitfull , be it now , now wee are the Sonnes of God ; as if hee should say , if we bee not the Sonnes of God now , we shall never be . Is this so , adde a further degree to this dutie in the next place , and that is ; when you have gotten these seeds in you , to examine & prove your selves whether they be there ; not only so , but whether they abide there ; not only so but whether they live there ; and not only so , but whether they grow and live there : they must not only be , but they must continue there and abide ; and they must not only be , and abide , but they must be alive there and not dead ; and they must not only be alive , but they must thrive too , and not be idle : for if these things be in you , they will make you neither idle , nor unfruitfull in the work of the Lord. Hast thou Faith ? be sure thou hast it , and then shew me thy faith by the fruits of it , shew me that it is not a dead faith , that faith cannot save thee , do not thinkit shall , for Saint Iames explodeth it for a Jest , that any Christian should thinke so . Hast thou love ? looke thou hast it , and let thy love abound ; let thy love be love unfeigned , for as there is a worke of faith , so there is a labour of love . Hast thou hope ? let it bee stedfast , entring into that within the vaile , as an Anchor firme and stable , so the Apostle saith . Hast thou knowledge ? Looke it be saving knowledge , sanctifying knowledge ; such as will savour and season all the rest of thy knowledge : And let not thy knowledge be only so , but let it bee growing too ; let it thrive and prosper , get more to it , or else thou dost not husband the businesse well ; thou must goe ( according to the phrase of the Holy Ghost in the Psalme ) from strength to strength , as a good Souldier and Commander goeth from one watch-tower to another , to see if all bee well ; Goe from strength to strength , till thou appeare before God in Zion . With this the Apostle Saint Peter concludeth his later Epistle , but grow in grace , and in the knowledge of our Lord and Saviour Iesus Christ : this is the dutie of a Christian. Wilt thou have Christ to bee the object , either of thy faith or hope , and wilt thou not grow then in these ? Non progredi est regredi , Not to goe forward , is to goe backward ; and not to grow the better , is to grow the worse . The contemplation of these two points should teach Christians , a Christian sedulitie , to kindle , to keepe that grace that is in them ; and it should kill carnall securitie . 1. A Christian sedulitie , a care , a strife , an industrie , an endevour to be Christians indeed , to improve their talents ; Let every man in that calling whereto hee is called , therein abide ; he must not give it out : Is Archippus called to be a Minister ? then say to Archippus , take heed to the ministrie that thou hast received , that thou fulfill it ; and so it belongeth to every man else to performe the dutie and office of his place , and not to goe backwards , but to use diligence , and endevour for the increasing of his gifts , that he be not barren , not unfruitfull in Gods Vineyard . 2. It serveth on the other side to kill that carnall securitie that is in men . It is a strange thing to conceive , that Christians are growne to such securitie as they are , that they should bee so supine and negligent in their services : I say it is a lamentable case ; and I doe wonder the more , that they should be taken with this kind of transgression , when I consider that saying of a Father , that there is securitie in no place : there is no securitie in heaven , nor in Paradise , much lesse in the world ; in heaven the Angels fell ; in Paradise Adam fell ; in the world Iudas fell ; Iudas , I hee fell from the institution of the best Schoole and Schoole-master that ever was in the world ; there is no manner of teacher comparable to him . Therefore , I say , mixe with thy hope a certaine feare , and bee so farre from a carnall presumption , as that thou maintaine in thy selfe a holy feare of falling ; for it hath so come to passe , that Saint Paul indeed was , what he was not , of a persecutor hee became an Apostle ; hope lies there-away : but Iudas was what hee did not appeare to be , and of an Apostle became an Apostate ; feare lies there-away . And thou that hopest that of a persecutor , thou maist turne an Apostle ; feare lest by falling away , thou maist of an Apostle become an Apostate , a persecutor . I will not stand upon these things any longer . I have passed three , the fourth Conclusion is , that Hope in this life is not only for the things of this life . If in this life only wee have hope , then are wee miserable ; as if hee should have said , if in this life only , for the present , we had hope , and that the end of all our hope , and all our desire , were fixed upon the present world , then were we poore Christians most miserable ; for none in the world are more despised , contemned , scorned ; none more afflicted , troubled , grieved in their soules for their sinnes then they , alwayes followed with outward fights , with inward frights , when other men enjoy the world at will : so that the scope of this Scripture is to say , that not for this life only have we hope in Christ ; that is the very meaning ; that the godly , the faithfull , the hopefull , they have not their portion in this life ; Wee know when this earthly tabernacle is dissolved , wee have a building made with God , a house not made with hands , eternall in the heavens , whose builder and maker is the Lord ; so speakes the Apostle to the Corinths . As for this life , if we should lay the foundation of our hope here , alas , they might rue their miserable case that so doe ; they might hang downe their heads , that are godly , with shame and griefe enough to themselves ; but it is here they set up their hope , here they have hope , but it is hope here for another life ; it is upon other things that their hope is fixed then are here below ; it is for things that they looke for , it is not for things that they see , for hope that seeth is no more hope , but if wee with patience waite for the things that are not seene , this is hope , saith the Apostle , Rom. 8. So that this is a very plaine case , and might be further cleared , and declared to us from the practice , and common opinion of all the Saints of God in all Ages , how they have hoped , and how that their hope was in God ; that they should see the Lord , but where ? in the land of the living : here they have a sight too , but the chiefest hope is on the Promise , and that is not for the things of this life only , but for the life to come ; Hee that putteth his trust in mee shall possesse the land , and shall inherit my holy mountaine ; their hope is in the end , that is of those things that they shall attaine in the end of this life . The consideration of this Point , that hope it is not onely for the things of this life , may teach us to contend against death it selfe , which is one of the strongest temptations against hope , as I touched before , and to contemne and dispise all the things of this life . It teacheth a man to strive and wrestle and contend against death , why ? because though a man doe die , yet it shall not hinder his hope , it shall not hinder him from that hee hopeth to attaine . Death is the greatest amazement a man can meet withall in the World , but what can Death doe ? well may it take away from a man his life , but it cannot take away from him his love ; well may it take away from him the action of his hope here , it shall cease , but it shall never take away from him the object of his hope , that which he hopeth for , it shall continue ; well may it helpe him to it , but it can never hinder him from it : here is then comfort and courage in the very houre , and power of death . 2. A man learneth here to contemne , and to dispise the things of this life , specially if they be such manner of things as will come in comparison with their betters , when baser things will compare with better things : in this kinde of comparison now a mans hope should take him off , and not so much as suffer him to leane to any kind of reasoning that is made against his hope . Hope biddeth him not to trust , not to looke to any thing that is in this life , because it doth not at all concerne that which is the ayme he hath . The very best things that bee in this life , they are not worthie to bee hoped for after ; insomuch , that even death it selfe it may be counted a remedie , and not a penaltie . God will have a mans life to be short , and death to come soone ; because hee will not have his creature worne out with a tedious miserie , and transitorie vanitie ; a vanity of miserie , that is in this vaine miserable life of mortalitie . I have done with the fourth . A fifth thing that followeth in the Text ( that I may haste on ) we have Hope , wee have Hope in Christ , we have Hope in Christ in this life ; our hope in this life is not upon the things of this life , for if it were in this life onely , it were miserable . Our life is a miserie ; There is the fifth . And this is a certaine truth ; and it will plainely appeare to us in many passages ; if wee will beleeve either the Spirit of God , or the experience of the godly . I shall not need to stand to prove it : You will aske me , how it will be raised from this place ? Thus , Wee are of all men the most miserable , because that wee are mentioned amongst the number of those that are the more miserable ; it implieth , that all the rest are miserable more or lesse : the very comparison that is used , doth manifestly declare unto us that there is a measure of miserie to every man living : so then there is miserie . 2 It appeareth out of the Text , because here and else where ; you shall have man and miserie made termes convertible : Man is named Enoch , and Enoch is miserie : Man , and miserie so joyned together , that there is no pulling them asunder till death parts them , for then there is no more miserie . 3 Because that miserie here ; our being miserable in this life , is mentioned even with the very best things of this life : the very best things that are in this life , and of this life , so long as they look to this life , I say they are stiled miserable ; but the best things , even Christ himselfe , our Hope it selfe ; say what you can , here is Hope , and here is Christ in the Text , and yet notwithstanding here is miserie too . Now then wee reason thus ; that if the best things in this life bee miserable , then the rest are no better then so : that the best are no better , it is plaine ; because let us have what wee would have in all the World , yet so long as wee are here it is miserie . If this bee so , then wee must come to the conclusion wee have made , and that is Iacobs conclusion , Gen. 47. 9. Few and evill have the dayes of the yeares of my life beene , it is Iobs conclusion too , Mans life is full of miserie : It is Davids in the Psalmes , Mans life is full of labour and sorrow , it is soone cut off , and wee flie away ; our dayes come to an end as a tale that is told , they passe away as a shadow , and the beautie , the best of them , withereth as grasse : It is Solomons , hee was the Preacher , and here is his Text ; all is vaine , and vanitie , Vanitie of vanities , all is vanitie , one thing and other , every thing under the Sun , our life it selfe , our selves , so long as wee are here wee are under the Sun , hee calleth all vanitie : And sayth the Apostle , This I say Brethren , the time of our life is short : And what is our life sayth Saint Iames ? But a vapour that appeareth for a little while , and then vanisheth away ; it is a vapour that vanisheth , a meoter of miserie . What shall we say of this now ? ( to speak it in few words home to our selves , ) somewhat may concerne our selves , and somewhat as we respect and reflect upon others . In regard of our selves , it may have this double Vse . First to weane us from the World , Secondly to winne us to the Lord. 1 To weane us from the World : The World considered in it selfe is so full of miserie , that there is nothing to bee delighted in : there is so much bitternesse , that I warrant it will weane any Child from it that is not a worldling , for hee indeed is at his own breasts with his owne Mother : But consider the World as it is in it selfe , and there is nothing in it , but true bitternesse , and false sweetnes , certaine paine , and uncertaine pleasure ; tedious labour , and timerous rest ; nothing in the World but vanitie and miserie : for saith Saint Iohn , Love not the World , hee that makes himselfe the friend of God , makes himselfe an enemie to the World. O you lovers of the World ( sayth Saint Austin ) I wonder at you ! O foolish men ! who hath bewitched you ? for what wrestle you ? why doe you strive and contend so much ? what thing is their in the World that is worthie your labour ? there is ( sayth hee ) nothing in the World but that which is foolish , and frothie , and frayle , and false , and vaine , and full of danger , full of disaster ; suffer your selves therefore to bee weaned from the World. And yet notwithstanding all that wee can say , wee know there are some persons that will not bee taken off from the Worlds breasts , they have a better opinion of it then so . Let such enjoy their owne errour till they runne to ruine , and till their owne overthrow take them off : Yet notwithstanding wee know that which an Ancient hath , that to whom God is once sweet , the World must needs bee bitter . 2 On the other side , the knowledge of this serveth to winne us to the Lord ; that as the one draweth us off , so the other may drive us on . When I consider the mercies of the Lord , and the goodnesse of God in the land of the living : when I consider how infinite he is in his love ; I am ravished in spirit , I am taken up in the minde , and taken off in the flesh ; I have set my heart and affections on Heaven , and on heavenly things . And now when I think on the Lord , there is my hope , and there is my helpe ; and there where my helpe is , there is my love , and there is my life , and there is my Lord , there is Christ at the right hand of God : Hee is the life of them that beleeve , hee is the resurrection from the dead ; hee is the right hand where there is pleasure for evermore , for there shall be no more paine , no more death ; for the first things are past away ( saith Saint Iohn in the Revelation ) and all things are become new . Oh hee that did but know the joyes that are reserved for such as are received to the Lord , would soone bee taken up from all conceits of the things of this life . Thinke you but of that great convocation house of Heaven , that high Court of Parliament , that great place of Majestie and honour , where all the spirits of just men made perfect are ; where all the Saints departed live , where there are all the blessed Patriarches , godly Prophets , the glorious Apostles , the blessed Kings , and the goodly fellowship of Martyrs and Confessors ; where there are the holy Angels , and Arch-Angels , Thrones , and Dominions , Seraphims , and Cherubins in those glorious Orbes ; Where there is God , the blessed Trinitie , the King of Glorie , whose Glorie is more then can be seene , be sayd , conceived to be ; where the joy of the Saints is such as eye hath not seene , ( no sayth Saint Austin eye hath not seene , for it is no colour , nor eare hath not heard , for it is no sound ; nor never entred into the heart of man to conceive , for the heart of man must enter into it ; where all shall bee filled with abundance of peace , so the Prophet : they shall not only taste and see how good the Lord is , but they shall be filled with abundance , and they shall drink out of the River running over with infinite and transcendent pleasures ; where there gold shall be peace , and their silver shall bee peace , and their land shall bee peace , and their life shall bee peace , and their joy shall be peace , and their God shall be peace , and the God of peace , hee shall fill them with the peace of God ; and that peace is it which passeth , which is infinitely beyond all understanding . Glorious things are spoken of thee , thou Citie of God ; where the King is veritie , and the Law is charitie , and the State is felicitie , and the Life is eternitie . The comparing of these two things together , of this lifes miserie , and that lifes felicitie and eternitie , would make a man sing and to sigh too . It would make him sing , I singing is in the Temple , and sighing is in the Tabernacle ; singing in the Temple , Blessed are they that dwell in thy house , they shall be alwaies praysing thee ; here is singing : but sighing is in the Tabernacle , for while wee are in this Tabernacle , therefore sigh wee , desiring to be dissolved and to be clothed upon with our house which is from Heaven : for while wee are here we cannot be happie , for this life is miserie , This bee spoken for our selves . The second application of this plea is for others : seeing this life is such a life of miserie , and that life is such a life of glory and immortality ; our present hap so base , our future hope so excellent : this should stay us and take us off from mourning for such as are departed , as if wee were without hope of them . Hope is in the Text the principall thing , and to lament and mourn for those that are departed , wee should bee so farre from it , as to rejoyce in our spirits for the blessed translation of such into eternall rest from this vale of miserie , I say we should rejoyce in their very translation . What dost thou mourne and lament , and hang downe the head , and all for losse of such as are departed and gone to rest with God ? Oh but thou wilt say , thou art not heavie for their gaine , but for thine owne losse : but seeing thy losse is the lesse , and their gaine the greater , why dost thou not observe a meane and a proportion in these things ? I confesse , it is very fitting both in Civility , and Divinity , and agreeable to the lawes both of Grace , and Nature , that there should be mourning , especially in the house of mourning , at times and occasions offered in this nature , it cannot otherwise be . But for Rachel to mourne for her Children , so as that shee would not be comforted ; not but that shee could have beene comforted , but shee would not , that is not well . But I say here is comfort in abundance , and here is that which must stay us from being transported with impatient griefe ; wee must overcome all our griefe with patience , with a blessed expectation of our owne dissolution , for we must thinke we shall goe to them , they shall not returne to us ; let us desire to be dissolved and to be with Christ , which is best for them , and for mee , I and for thee too . Enough of the fift Point . The last , ( which I will but name , that so I may runne through this whole Scripture at this time ) is this , that The righteous and the hopefull , they are not miserable ; they are not most miserable , not the most miserable of all , nay they are not miserable at all . How prove you that ? By the force of the Argument here that the Apostle useth : for this being a part of an Argument , and an Hypotheticall proposition , he reasoneth thus : If in this life onely we have hope in Christ , then are we miserable , but now for this life onely we have not hope in Christ : he doth not set our rest there , therefore wee are not of all men the most miserable . How prove you that ? because the most wicked , the most wretched ; so the lesse wicked , the least wretched ; and the most righteous , the best blest , and the least miserable . Not the most ? not at all . Not at all ? No , for as the outward prosperitie of the wicked in this World is no true prosperitie , so the outward adversitie of the godly is no true miserie : it is not such as doth destitute and dissolute a man utterly , but you shall have the faithfull come off with hope , I and with rejoycing rather then grudging and repining at it ; yea they joy in their sufferings , and at last are more then conquerours ; and all this sheweth then , that that they are farre enough from miserie . Well , the knowledge of this lifes miseri●… , the knowledge of our not being at all miserable th●… 〈◊〉 righteous ; should teach all of us to bee righteous , to be religious , to strive to be godly , if not for the love of vertue , and pietie , and holinesse , and such kinde of Graces as all good Christians and godly persons should be , though there were no Hell to punish , nor no Heaven to cherish a man in ; though there were no reward for the good , nor revenge against the bad : yet notwithstanding the love of vertue should constraine an ingenious Christian to strive after holinesse and pietie : but if not for the love of religion , let us doe it for the feare of the miserie that may befall us , which wee shall prevent if wee remember now our duties ; that is to bee godly , and to be righteous , for the righteous man is not , cannot be miserable . And then lastly , this shall serve to shew to us , how it ought to keepe off the World from judging rashly : there is a great obliquitie , and a perverse judgement in the World ; men censure those that are in any kinde of miserie to bee of all men the most miserable : whereas we know that this is no true misery on their part , for it is but outward , it is but temporall misery , it is no true reall miserie . And thererore this serveth to rectifie the obliquitie of such mens judgements ; as doe determine the godly to bee in a miserable conditon , whereas the contrary is most true : for wee count them ( sayth Saint Iames ) blessed that endure . Do they endure to the very death ? Blessed are they that dye in the Lord , for they rest from their labours : and who would not dye here , that hee may dwell with God there in rest ? who that loveth , who that hopeth , would not be where his love , where his hope is ? would not have what hee hopeth for ? Doth not the Lord say to his servant Moses , No man can see my face and live ? Oh ( sayth a Father ) let mee dye then ! for I will dye to see thee : who would not dye for the present , to dwell ever where his hope is ? If in this life we had onely hope , then were we of all men the most miserable : but our hope is not onely in this life of the things of this life ; therefore wee are not of all men most miserable , no not miserable at all . I have done with my Text : You see the occasion of our present meeting to Interre this little Child in Christian buriall , the last service and dutie we owe to deceased Saints : I cannot , and I know you expect not that I should say any thing of it . It is a Child of the Covenant , sealed in the Covenant , dyed in the Covenant , resteth according to the Covenant , with the God of the Covenant , of whom I doubt no more of a happy rest with Christ the mediatour of the Covenant , then I do of the Covenant that Christ hath sealed . and so I leave it in that rest , and returne our selves to our owne dutie and service , to call upon God for a blessing . FINIS . THE PLATFORME OF CHARITIE ; OR , THE LIBERALL MANS GVIDE . DEUT. 15. 11. The poore shall never cease out of the land : Therefore I command thee , saying ; Thou shalt open thine hand wide unto thy brother , to thy poore , and to thy needy in the land . PSAL. 16. 2. O Lord , my goodnesse extendeth not to thee ; but to the Saints that are in the earth , and to the excellent , in whom is all my delight . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. THE PLATFORME OF CHARITIE ; OR , THE LIBERALL MANS GVIDE . SERMON XXXIX . GAL. 6. 10. As wee have therefore opportunitie , let us doe good to all , especially to them who are of the houshold of faith . IN the sixt verse of this Chapter the Apostle begins to perswade these Galatians , ( to whom he wrote ) to Beneficence : and having in the ninth verse ; the verse before the Text ; given them great incouragement in this course . Bee not wearie ( saith he ) of well-doing : for in due season we shall reape , if we faint not . The words I have now read to you , are an inference upon that which went before , seeing if wee hold out , we shall reape in due time : then ( faith the Apostle ) As wee have opportunitie , let us doe good to all , &c. To speake something for the opening of the words , and then to obsere the maine things the Apostle intends in this place . As wee have opportunitie . Cairos , signifieth more then time , As wee have time , so the old Translation reades it ; but the word signifieth more , there is a Chronos , and a Cairos , a time , and an opportunitie of time . There is a time taken in the largest sence , there is an opportunitie of time restrained to those advantages of times , that a man by wisedome may make unto himselfe for the performing of any dutie that God requires of him . This must be understood with a reference to what was spoken of before , Wee shall reape if wee faint not . Hee shewes there is a time of sowing , and a time of reaping : and so in Eccles. 3. There is a time for all things , there is a time to sow , and a time to reape . Now while the sowing time lasts ( for that is the opportunitie that hee now speakes of ) while the time of sowing lasts ; let us embrace those times and opportunities for the doing of good . Let us ( as wee have opportunitie ) doe good to all . Doe good , is of a large extent , it is of as large an extent , as the law . All is good that is agreeable to Gods will revealed . Bee renewed in the spirit of your mindes , that you may know what the good and acceptable will of God is . But in this place it is restrained to some particular acts of Beneficence towards men , towards the servants of God : which are then said to be good deedes , and good acts , when there is a concurrence betweene the action , and the affection , with conformitie to the Rule . First , there must be actions . It is not speaking good , nor meaning good only , but it is doing good . Saith the Apostle , If a brother be naked , or hungrie , or cold , and you say to him , goe in peace , warme thee , but you give him no fire : and goe and cloath thee , but you give him no apparell : and goe and feed thee , but you give him no meate . Here are good words now : but the deedes are not answerable ; here are no good deedes at all . Solomon compares such complementall charitie , that is only verball , and in outward expression , to Cloudes and windes without raine . Not much unlike the boxes of Apothecaries , that are adorned with glorious tytles without , but open them , and examine the insides , you shall finde nothing but emptinesse . Well , that is the first thing : there must bee good actions . Againe secondly , these must have a good rise , they must proceed from a good affection too : or else they lose the name of good actions . Make the tree good , and the fruit shall bee of the same condition : the actions are not good , if the affections bee naught , and therefore the same God , that requires beneficence , hee commands benevolence also , and would have men become tender-hearted , and put on the bowels of compassion : that they should Sympathize with others , and be like affectioned to them ; to mourne with those that mourne , and to be with those that are bound , as being bound with them . This is that which our Saviour calls being mercifull . Bee mercifull , as your heavenly Father is mercifull . Hee saith not only doe workes of mercie ; but be mercifull , doe them from a mercifull heart , from bowels of compassion , that yearne towards those that are in necessitie . That is the second thing . But then thirdly , these actions , and these affections whence they rise , they must hold conformitie with the Law. There is no good , but what is conformable to the rule of goodnesse : that is the written word of God : and therefore all those will-worships and idle ceremonies made according to the inventions of man ; as a thousand devices in Poperie ( wherein they intimate a show of great Liberalitie ) they are not good deedes , because they want that good rule that should uphold and make them so . So much shall serve for the opening of it . Good deedes then are such actions as rise from a sanctified affection ; and receive ground and warrant from Gods will revealed in his Word to men . Againe , there is a third terme yet . Doe good to all men ; What doth the Apostle meane , that every man should receive the fruits of our Beneficence ? There are some men notoriously wicked , and rather to be punished than relieved : The Apostle meanes not such , for hee gives you a Caution ; If any man worke not , let him not eate . Relieve him not that hath abilitie to get , and will live idlie , and unprofitably ; But doe good to all men ; that is , to all men so farre as you see them in extreme want , unable to helpe themselves , if their lawfull necessities call upon your charitie , in this respect all men must be looked unto , but especially To the houshold of Faith. By houshold of faith , here he meanes the multitude of beleevers , and not only those that dwell neere us , and about us , but those that are dispersed throughout the whole earth , the Churches of God : The dispersion spoken of through all the parts of the world are this houshold of faith : all the Saints of God , in what difference or distance soever one from another , yet they are of the same houshold together ; of the same Church of God. So the Church of God is called , the house of God ; and sometime it is understood of the Church militant , and sometime of the Church triumphant . Of the Church triumphant : In my Father 〈◊〉 many mansions . There it is heaven , the place of the blessed . Then for the Church militant : Moses was faithfull in all his house , saith the Text. And Paul exhorts Timothie how hee should carry himselfe in the house of God : that is in the Church militant . As for those that live above us , they need not our good workes and actions , therefore it is intended of those that are here in the Church militant ; that is called Gods houshold , because there is such a communion amongst beleevers , as amongst those that live in the same house , that abide under the same roofe ; that live under the same government , that eat at the same Table , &c. So then you have the meaning of all , which is no more but this ; Take those advantages of times , which you can obtaine ( or el●… many will slip unprofitablie ) to bee conversant in such actions of mercie which tend to the reliefe of tho●… that want them . If there be extreme necessitie , doe good to all ▪ but if you may make choyce of persons to whom you may doe good : choose the houshold of faith . Thus you have the substance , and the meaning of the words . In them you may observe briefly these three parts . The first is a determination , or limitation of time , to which the Saints are tyed in the performance of the duties that are injoyned them : as you have opportunitie , and while you have time . Secondly , there is a declaration of dutie : doe good . Thirdly , there is a description of the persons to whom this good must be done ; first more generally : Doe good to all : and then more particularly , and with an especiall note ; Especially to those of the houshold of Faith. Of these in order . First , for the determination of time ( to take the words as they lie ) while you have time therefore , or as you have opportunitie , the words themselves doe render the maine point . It is the dutie of Christians to take their advantages of times : to take the best opportunities of their life to doe good . I will speake somewhat by way of Explication of the point ; and something by way of Application , and so proceed to what followes . First for the Explication : what is intended , or meant in it , when we incite you to embrace times and opportunities . Briefly these two things are meant in it . First , that you should bee sure not to lose the time of life . And Secondly , that you should not forgoe the advantages , and opportunities of estates . You shall not alwayes have life to doe good : and it may bee ( if you have life ) you ●…all not alwayes enjoy meanes , and abilitie to doe good . Wh●…●…ou have life therefore , and time , doe good ; or while you enjoy meanes : and so power to doe good : embrace these opportunities . That is the meaning of the Apostle in this place . First , then there must be a doing good while you have life ; let your good workes goe before you ; doe things while you live , and deferre not the performance of them till your death . Make you friends of the unrighteous Mammon , that when you want , they may receive you into everlasting habitations . Hee calls that unrighteous Mammon , not that it is unrighteously gotten only ( though that may be meant ) but that which is unrighteously kept , is unrighteous Mammon to you ; if you procured it never so justly , unlesse you doe rightly dispose of it ; and if you be desirous to doe right in disposing of your mammon , of your wealth , doe it now ; That when you want that power , and those times , you may enjoy the comfortable fruit of the well-redeeming of the time of your life , to receive you into everlasting habitations . In the 25. verse of the 16. Luke , it is the challenge of Abraham to Dives ; Sonne remember that thou in thy life-time , haddest thy goods , ( for so the word signifieth ) thou haddest thy opportunities of life , and of goods too , but now thou hast neither life nor goods left thee , to doe good with ; and therefore hee is blessed , and thou art tormented . It was the folly of those five Virgins . They tooke not the opportunitie of life ( for that is the thing meant there ) but they posted over all to the last , and hoped that all might bee effected in a trice or minute of their life , which would haue held them employment enough all the dayes of their lives : And therefore they came short of heaven ; the gates were shut against them , as you see , when the Bridegroome came . If any man imagine , because it is said , Blessed are they that die in the Lord , for they rest from their labours , and their workes follow them . That therefore it matters not , so long as a man doth good at his death , though hee have neglected the wayes of goodnesse all his life . Let them know that by works there , is not meant the actions of men , but the fruites of their actions . Their workes follow them ; not the workes they have deferred untill death , but the fruites of those workes , they did while they were living , and received not the benefit of them untill death . Their workes follow them ; that is the fruits of their workes . It is more good and pleasant by farre , to have the actions goe before , and the fruites , and comfortable effects to succeed , and follow after . But if any man yet suppose that hee may make that up in his Will , which he hath neglected , all his life long : and though hee have lived miserably , covetously , and unprofitably , all the dayes of his life ; yet his thoughts may tell him , that by the Charitable Bequests of his last Testament ; as bequeathing largely to the Church and Common-wealth , and to all sorts of people , hee may at the last make fit compensation and satisfaction , for neglect of former duties . Let no man deceive himselfe with such a bad resolution , for first it argues a signe of infidelitie , that a man will not trust God , for feare he should want in his life-time ; what is the reason else that he deferres the doing good in health , unlesse it be for feare of wanting himselfe ? such distrust hee hath in the providence of God. Besides , the same God which bids thee doe good when thou hast opportunitie , and while thou enjoyest the advantage of life , hee expects it now . And it may bee truly said of many that neglect those times of doing good while they lived , and have now supplied that defect in their death , by the large benevolence of their : Wills ; Their will is good , but their deed is ●…ught . So much for the first point . I proceed unto the second ; that is , thou must not only take the time of thy life , but also the opportunitie of thy meanes , and thy estate ; while there is yet a price in thine hand : while thou hast opportunitie , and enjoyest wealth to doe good with ; redeeme the advantages and opportunities by employing them in that way , for which thou didst receive them . The time may come wherein you may desire to doe good , but cannot ; wanting at estate , and opportunities whereby to doe it . Marke what Solomon saith , Wilt thou trust in a thing of nothing ? for Riches have wings as an Eagle , and flie away toward heaven . It is the vanitie of men , that they still forbeare , and stay , while their estates increase ; pretending that then they shall bee better able to doe good , and extend themselves more largely : or that they may keepe their wealth , and waite for a better opportunitie . But why wilt thou trust in a thing of nothing ? Thou seest a fowle in her flight , and now ( it may be ) thou perceivest it , but instantly it vanisheth out of thy sight . Why riches have wings ( saith Solomon . ) Thou hast them now in thy possession , and retainest them fast in hold , but presently they are departed ; they flie as an Eagle out of thy sight . And the same wise man when he exhorteth men to cast their bread upon the waters ; Hee gives them this reason : Thou knowest not what evills ; thou knowest not what judgements and calamities God intends to bring upon that Nation where thou livest ; upon the Citie ; upon the Familie where thou dwellest ; upon thy person or estate : Thou knowest not what evils God will bring upon the earth . And so likewise charge rich men in this world , that they hee not high-minded ; and that they trust not in uncertaine riches , but in the living God ; that they bee readie to distribute , and to communicate , and to doe good workes . What is it that hinders men from distributing , and communicating ? Because they trust in uncertaine Riches . For if they would now learne , not to trust in uncertaine Riches , but account them uncertaine as they are ; and put confidence in the living God , who can provide for them , when those outward meanes ( which they so much rely on ) faile their expectations , they would then be more liberall , and bountifull , and readie to doe good , and to communicate . So then here is the meaning of the point . Take the opportunities of life . That is , first take the time of life , while you may doe good ; and then take the meanes , the wealth , and estate , which is the time of your meanes . For this observe Iobs case , hee goes on discoursing of this very point , he was now a man stript of all hee had , but the other day the Richest man in the East ; the S●…ans and Caldeans had carried away his goods , his cattell , and his children , and all things were taken from him . Yet there was onething that administred comfort , in the day of his adversitie and his affliction , And it was this , saith he ; If I have made the eyes of the poore to faile ; or if I eate my morsels alone ; or if I have not relieved the fatherlesse , &c. If I have not done thus and thus ; then let the Lords fiercest judgement fall upon mee ; But herein consists my comfort , my conscience beares mee witnesse , that when I had wealth , and estate , and enjoyed the goods of this life , I did good . I was father to the fatherlesse ; a foot to the lame , and eyes to the blind . I did all the good that lay within the compasse of my power to doe , when I had meanes to doe it . I say , little doe you know ( beloved ) whatsoever thou art , whatsoever estate thou hast ; though thou be as a naile fastned in a sure place , and thinkest thou shalt never bee moved from this condition : Thou knowest not how soone God may turne his hand upon thee , when thou maist bee as Iob was on the dunghill deprived of all comforts . What will be thy consolation then ? that when thou hadst wealth , thou didst good with it . It will adde to thy affliction , that thou hadst great possessions , and didst neither glorifie God , nor doe good to men . So much for the opening of the point ; I come to apply it . First then , it serves for the reproofe of many to whom God hath given the price in their hands : But they want hearts to embrace the opportunities of doing good . They pretend to doe good , and have a mind inclining to good : But they have no heart to take the opportunities , and advantages of times , and meanes , which God hath bestowed on them for the same purpose ; they want hearts to embrace those . Remember what Solomon saith ; Say not to thy neighbour , goe , and come againe to morrow , if it bee now in thine hands to give him . The Lord will not only have a man , not denie to doe good , but besides that , hee would not have him delay to doe good ; put him not from thee till to morrow , if his helpe remaine in thine hands to day ; yea , though thou have a purpose to doe it to morrow ; if it be in thy power to day , doe it ; and deferre it not till to morrow . But what shall we say to those , who doe not only delay their purposes , but by protracting lose their purposes . There is nothing more ordinarie , then in some cases for men ; not only to purpose truly , but to promise heartily to God , that they will performe these , and these acts of mercy , if God will d●…iver them from such feares and dangers , as they ( at such times ) are incompast with . A man that endures extremitie of weather , in a tempestuous Sea , if happily hee may attaine the land in safetie : a man that is diseased with sicknesse , if now he may recover his health againe , or one that suffers imprisonment , if he may procure his libertie : or a man that is in feare of the losse of his estate , by the meanes of some unhappy casualtie ; if now hee may escape that losse : hee will bestow a great deale on God , and on the servants of God ; nay ; hee promises , and vowes unto God in his extremitie . But how many of those promises , as well as those other purposes , come to nothing ? they have libertie , they receive health ; they enjoy safetie , and have the full fruition of all their desires : but alas , how short come their vowes of peformance ? not one of many of them , but turnes God away without his bargaine . Remember how the Lord taxeth the people of Israel ; In the day of their distresse ( and the Lord reckons up divers and sundrie troubles they were in ) then they spake good words to God : they would cleave to him , and promised to doe thus and thus . But ( thus saith the Text ) They flattered the Lord with their lippes , and were false in the Covenant with God. Is not it so ( beloved ) with many of us ? Oh that your hearts might smite you this day , before the Lord , for many purposes , and promises that you have made of doing this or that , for the glorifying of God , and the discharge of your dutie ! One man hath promised restitution of unjust gaine : another , to become more liberall , and bountifull towards others . And the Lord hath waited weeke after weeke , moneth after moneth , and yeare after yeare ; and yet neverthelesse you continue the same men , either unsensible , or carelesse to accomplish your promise to God , or rendring unto him his due . That is the first Use. Secondly , let it stirre up every one of us to a care of his dutie of embracing opportunities . And when wee perswade you to take opportunities , wee would draw you a degree higher : not only to take them , but to seeke them ; for how shall a man obtaine the advantage of taking opportunities , if he first seeke them not ? and therefore we perswade you to that . Wee see Abraham sitting in the dore of his Tent , that hee might observe opportunities of doing good ; hee stayed not till the men knocked at his doore for reliefe , but tooke notice of their passing by , that he might call them . Wee see a good old man in Iudges 19. As hee perceives a stranger passing the streetes , first takes occasion to question his wants , and forbeares not till the man complaine ; so willing was hee to administer to his necessities , and to embrace a fit opportunitie of doing him good . Wee see David expressing his thankfulnesse to God , and to Ionathan . Hee enquires if there were any of the house of Saul , that h●… might shew him kindnesse for Ionathans sake . So should we doe . Is there any of the houshold of Faith ( as the Text saith , and as the Scripture calls them ) unto whom I may shew kindnesse for the Lords sake ? Hee hath beene better to us then Ionathan was to David , and yet wee are much more backward to Retribution , and expressions of thankfulnesse then David was to Ionathan . But the Scriptures are plentifull in this , wee need not stand on it ; I say this is a dutie that every one should discharge this taske : not to stay and forbeare till the reports of mens wants are brought to them , but to bee circumspect and seeke for all occasions that may deserve the extent of their goodnesse . If you live in a Parish wherein ( happily ) there remaines not many poore , yet you live in a Citie , there are many there ; if there bee not many in the Citie ; you live in a Country , in a Kingdome , doubtles where there are many ; if there bee none there , yet thou hast further meanes to extend thy charitie : Thou livest in a Church , is there any member of the Church in all the World dispersed in Bohemia , in the Palatinate , in any place of the earth where the poore abide ? enquire after them , that you may know their wants , and relieve their necessities . I come now to the second , from the determination of time , to the declaration of dutie , while wee have time . Let us doe good . I told you what this goodnesse is , in the intent of the Apostle in this place . Doing good is a releeving those that are in necessity , for that is the Apostles meaning , as we may see in the context and coherence of these words with the former . So then the maine Point is no more but this ; It is the dutie of Gods servants ( as to make advantages of their times so ) to employ themselves in releeving of others . Take it more briefly . It is a doing good , to releive others , that is the dutie of Gods servants ; and it well becomes them , to be employed in this work , while we have time on earth and meanes to doe it , to employ our selves in doing good , and releiving others . And there is familiar appearance of this in Scripture , and by reasons also . By Scripture it is commanded in precept , and commended in practise of the Saints . If any of thy brethren among thee be poore ( saith God ) thou shalt not harden thy heart , thou shalt not shut up thy hand against thy poore brother . The not opening the hands to relieve him , God accounts that as proceeding from the hardnesse of the heart . Thou shalt not harden thy heart against thy brother , &c. Cast thy bread upon the Waters , for after many dayes thou shalt finde it . Is not this the fast that I have chosen , for a man to give his bread to the hungry ; and that a man should release those that are in Captivity , and to let the oppressed goe free ? The Apostle wisheth that as they abounded in knowledge , and in vertue , and in faith , and goodnesse ; so they might abound also in this Grace of God. The Grace of God that he there speaks of , is the willing readinesse to the doing of good . To doe good , and to distribute forget not ; for with such sacrifices God is well pleased . You see there by doing good , he meanes distribution : the latter word doth prove the former , and both explaine this Text. You have it likewise commended in the practice of the Saints . I need not bee large in discoursing to you the carriage of Abraham , of Lot , of David , of Iob , the practice of Cornelius , yea of Christ himselfe . The Scripture is plentifull in this , I and that which is more to bee observed , that although Christ himselfe were relieved by others , yet out of that hee gave a share to the poore . It will appeare likewise in reason , that this is a necessarie dutie , and these may be taken . First , from the equity of it ; for it is equall you should thus employ your time and estate , and those advantages of life which God hath made you doner of , partly to that purpose ; and a man commits an injurie in neglecting these holy duties : and is not only become an unmercifull , but an unjust man , and so in the plainest phrase a dishonest man : hee is not just that doth not thus . Therefore , with-hold not the good from the owner thereof , ( sayth God ) when it is in thy power to give . The poore is owner of the estate of the rich so farre as his necessitie requires it ; and it proves but a matter of justice and equitie , to bestow his riches where it ought to bee bestowed : and a man is unjust in that respect if hee doe it not . Riches are called unrighteous Mammon ( as hath beene expressed before ) when they are urighteously with-held from them to whom they should bee given , as well as when they are unrighteously gotten . So that detaining it from those unto whom it is appointed by Gods direction , converts that riches ( perchance honestly procured ) into the Mammon of unrighteousnesse . Secondly , as it becomes a matter of justice , so it proves likewise a matter of wisedome : a man makes wise provision for the present , and the future also by this course . And therefore it makes way for the felicitie of the servants of God , to employ their endeavours in the execution of this dutie , and to lay fast hold on the forehead of opportunitie . First , it proves a consequent of wisedome for themselves in procuring their owne good . Blessed is the man that judgeth wisely of the poore , why so ? the Lord will consider him in the day of evill , and he will not give him over to the will of his enemies . What is the thing that a man is most subject to feare in this World ? but that which David sayth concerning Saul : I shall fall sometime or other by the hands of some enemie , of some mischievous person , or malicious person or other . You see the Lord hath here promis'd a large assurance of safetie and protection from the malice of his adversaries in the day of evill , if hee wisely consider the poore . Againe it makes much for the good of his posteritie . The good man is mercifull , &c. and his feed inherits the blessing . It may bee he perceives not such sensible and apparant fruits , or outward successe in his owne life upon this course , yet his seed inherits the blessing : and the lesse hee enjoyes , the more shall they receive of Gods goodnesse towards them , as a recompence for his benevolent kindnesse towards the people of God. And what greater legacie can man bestow upon his posteritie then to leave them ( by his particular meanes ) in the loving favour of the Almightie . And as it is so for the present , so it becomes a course of wisdome for the future also . Charge the rich men of the World that they be ready to doe good , &c. laying up a good foundation for the time to come . And by this meanes a man may provide well for eternitie . Make you friends ( sayth Christ ) of your unrighteous Mammon , that when you faile , they may receive you into everlasting habitations . The way for a man to provide for eternall good , is to use his tallent of wealth and estate ( for the present ) to the good of many . Thus wee see the Reasons plainly verified : To make use of it briefly and hasten to that which remaines Is it so then , that it is writ downe to bee the dutie of Gods servants to mannage the opportunities of this life for this end , and in this course of doing good ; that is , of distribution and reliefe . Then it serves to reprove those that neglect this dutie , and account it not a businesse of their life ; onely they conceive of it as a matter of praise and commendations , a thing that they doe well in performing , and not very ill in omitting . They conceive it to bee of no absolvte necessitie , but voluntary charitie , as a matter arbitrarie , but not as a dutie necessarie , and for this cause they appeare but slack and indifferent : they conceive this as a dutie to lay up wealth , but never remember the necessity of laying out wealth to bee commanded for a greater dutie then the former : they take it for their dutie to get all they can , but forget the following precept , to doe all the good with that they get , as they can . And here is the reason why there are such lavish expences bestowed upon every vanitie , that the portion of the poore , and such as ought to bee relieved with our estates in point of equitie ; and by vertue of Gods Cōmandement is swallowed up by every vanity . It is spent in excessiue apparell , for the satisfaction of the vaine fashion-monger : in superfluity of dyet for the Glutton , and the Epicure : in Haukes , and Hounds , and Dogs , to please the humour of the voluptuous person : it is consumed in raising up vaine and unnecessarie Buildings by earth-wormes , that make their habitations below , and lay a foundation for themselves on earth ; neglecting that goodly building given of God , to the re-edifying of their soules in the kingdome of Grace . And thus is the portion of the poore consumed , and themselves ( for want of the same ) exposed to all the miserie that this World can inflict . Some cry they cannot doe it , wee have not an estate to undergoe it ; in the meane time they runne to excesse of Riot , and make such voluptuous and superfluous feasts , that the Phenix hardly escapes the bounds of their desires . If you can bee thus excessive in your dyet , in your apparell , in your sports ; if you can cast away in presents , and in gifts , in bribes , and in gratuities , superfluously upon rich friends : there must ( of necessitie ) bee a defect in your will to the command of God , when you neglect the miserable condition of the poore , and lend no hand to helpe them . What is the reason of it ? but because of the naturall rebellion and Athisme that is in the heart of every man against God ; that they will employ their estates any way , rather then bestow them to that purpose for which they are appointed by God. Oh what account shall such bee able to make at the day of Judgement ; doe but suppose when the Bookes shall come to bee opened , wherein the particular diaries and passages of your life shall be thus examined : Item , so much for a feast ; Item , on such a day , for such another great feast ; and many a hundred daies , for as many hundred feasts , wherein hundreds of the servants of God have endured extreame want , and inforced into banishment into other places , to persecution , to miserie and distresse , when thou couldst not finde one of them in a corner of thy purse . Item , so much for such apparell , for such entertainment , for such building of Walks and Galleries ; What nothing for the servants of God ? are they so emptie , when your houses appeare so full ? live they so poore , and you so richly clad ? what can you spare nothing for Christ , and the distressed members of the Church all this while ? Oh my beloved , remember what Iames sayth ; Goe to now you rich men , weepe and houle , for your garments are Moth-eaten , whereon you have bestowed so much cost , and your gold and silver is rustie and canker'd , and the rust of them shall eate up your flesh as it were fire , at that day . Let it teach therfore the servants of God to bestow their Almes most willingly , to be free and in continuall readinesse , in extending their contribution towards the necessities of those that want them ; and not onely so , but to doe good in so doing , for that is the principall dutie unto which the Text doth invite you . While you have opportunitie , do good . But how shall a man in such actions of mercie , and bountie , and liberalitie , make it appeare that hee doth good ? Therefore briefly , take some helpes in this . A man that will contribute out of his estate to releeve others , and intends to doe good . First , hee must doe what hee doth justly , he must not out of mercie extended to one , injure another , but must alwayes levell his charitie by his owne abilitie . And this is that which the holy Ghost calls , the giving of a mans owne . Cast [ thy ] bread upon the waters : thy owne bread , not another mans . To give that which is a mans owne by right , by lawfull procuring ; his owne by right of possession , the gifts bestowed out of that , makes acceptation before God , and provides a double recompence for the giver . You see how Zacheus gives ; If I have wronged any man , I will restore it , and halfe my goods I give to the poore . That is , I will first make restitution of what I have unjustly gotten , and then of the remainder , I will give halfe to the poore . It is no giving for a man , to employ all his life-time in the procurement of unjust gaine : By Usurie , deceit in trading , and other indirect and forbidden courses , to heape up abundance of red clay ; and then to summe up a large Bill of the particular good hee intends to Religion ; for Churches , and for Hospitalls , and the poore , with other such like benevolences , makes but a simple satisfaction for thy unjuct courses , in procuring such wealth to the prejudice , and detriment of others : this is nothing to thy advantage ; all this while thou art a theefe , and givest stolne goods . Nay ; thou maist further assure thy selfe , that Hell shall bee the greatest recompence of thy charitie , because thou bestowest that which is not thine . Thou oughtest first to have made thy estate cleare , and have restored the things that belonged unto others , and reserved thine owne by it selfe , and then to give free scope to thy charitie to the doing of any good action , which time and occasion could propound . This is the first dutie of any man that will doe good in giving , he must give justly . Secondly , hee must give wisely too , it is made the marke of a man fearing God ; Hee considers wisely of the poore , and hee orders his affaires with judgement . What is that ? Judgement hath a twofold respect ; it hath respect to the quantitie of a mans gift ; and to the qualitie of the person to whom he gives . There must be a judgement , a wise ordering of things in respect of the quantitie which a man bestowes , according to that expression of the holy Ghost in Acts 11. 29. They gave according to their abilities , they kept within the limits of their estates , and exceeded not . So must thou , or else another man may ( perchance ) lose by thy liberalitie . Againe , there must be respect had to the qualitie of the person to whom hee gives ; My goodnesse extends to the Saints that are on earth , to the faithful ones ; as the Text saith here , to the houshold of faith . It is not necessarie to give to every one that comes next to hand . There be some persons , I told you before , that are not to be releeved , except in case of extreme necessitie . Wee must extend our Benevolence to those of the houshold of Faith. Give unto Christ , and to the naked and hungrie members , that belong unto him , and thou shalt not want a sweet and comfortable returne of thy charitie . Againe , as it must be done justly and wisely , so ( if we desire to do good in releeving ) wee must doe it simply . In the simplicitie and plainnesse of our hearts ; Let him that distributes , doe it in simplicitie , saith the Apostle . What is that simplicitie ? when a man lookes up to God with a single eye ( as the eye may be said to bee single when it viewes but one object at once so ) the heart is small when it respects God onely in this action of charitie , and makes no other reckoning of any outward object . A double-minded man he lookes up to God , and yet carries some respect to the outward honour which hee expects of the World ; and more ( often times ) to the World then to God , at least he joynes them together . But if a man bee desirous to bestow his benevolence with a purpose to receive recompence from above , let him doe it for his sake that commands it , and reflect upon God in all things . This is the testimonie of our Conscience ( sayth the Apostle ) that in simplicitie and sinceritie wee have had our conversation among you : not affecting the praise of men , but ayming to approve our selves to God in that wee doe . This is that which Christ advised the Pharisees , that they should not admit their right hand to know what their left hand did . Lastly , as it must be simple , so it must be chearefull : God loves a chearefull giver . And this is a perfect signe of chearfulnesse , when a man doth not only give without grudging , upon all opportunities : but when he will be carefull to prevent them in his willingnesse to seeke them . As I said before . So much for the second point , the dutie it selfe . Now I proceed to the last thing ; that is , the description of the persons to whom this must be done . First generally : All , and then particularly , The houshold of faith . First generally : Doe good to all . It is as I have told you , to all that endure such wants and necessities , as that it may be a worke of mercy , and no transgression of the rule to releeve them : for those that live unprofitably , and become burthens to the Common-wealth ( except in case of extreme necessitie ) it loses the name of mercy to releeve them , and deserves neither reward nor commendations . Yet , if they live in extreme necessitie , then take the Rule of the Apostle ; Doe good to all , even to them also . Wee have the Parable of our Saviour to direct us in this path where the good Samaritan lends his assistance to the Iew that fell among theeves : Wee cannot but know of the opposition and enmitie , betweene the Samaritans and the Iewes : yet wee see that in case of extremitie , the Samaritan helpes the Iew. Therein our Saviour teacheth us , that every man ( in this case ) is a mans neighbour , and therefore the same law that commands to love thy neighbour as thy selfe ; intends wee should doe good to all , if necessitie require . The Reason is , in regard there is the same maker of one , as of another ; Wee have all one Father ( sayth the Prophet ) and hath not one God created us ? Then by Creation wee are all alike Children , though not by Adoption , and especiall Grace : and as they are the Creatures of God and beare the Image of their Maker ; there ought to bee some consideration extended toward them , in case of extreame necessitie . Againe , there dwells a part of Gods Image in all man kinde , and that resemblance makes us alied to each other by the bonds of Nature : then if wee love not our brother whom wee see daylie , how shall wee love him whom wee never saw ? sayth the Apostle . To make some use briefly of this . Is it so , that doing of good is to bee extended to all when necessitie requires it : Then let it teach us ( without all evasion and protraction of those duties commanded ) to embrace every object and occasion that may invite us to doe good , and to bee mercifull . But some man may reply in this fashion , my intent is very plyable : that way of goodnesse , I could willingly extend it toward such a man ; but hee is a stranger unto mee , and one with whom I was never acquainted . What is this , but the churlish reply of Nabal to the servants of David ? there are divers men abroad whom I know not ; there are some servants that are runne from their masters , shall I give my bread and that I have provided for my shearers unto them ? Nabal was his name , and follie was with him . Abigal did truly interpret his nature to bee answerable to his name , which signified a man of follie ; for if his conditions had beene otherwise , he would not have sent them emptie to their Master , knowing their absolute necessitie , in which case a stranger ought to bee relieved , and we cannot thrust him backe from our charitie . Secondly , such a one ( I confesse ) is not a stranger , but an enemie ; and when it lay in his power , hee procur'd mee all the mischiefe hee could , and should I now relieve him ? Marke the rule of the Apostle ; If thine enemie hunger , feed him ; if hee bee naked , cloath him ; if he thirst , give him drinke : for in so doing thou shalt heap coales of fire upon his head . But some man will say , there remaines so much unthankfulnes in the World , that one is soone discouraged ( by peoples ingratitude ) in the office of doing good . But what saith the Lord , Cast thy bread upon the waters , for after many dayes thou shalt finde it . Thought it seeme no more to thee but as a stone suncke downe into the deepe , or as a morsell of bread in the water , that floates from the sight of him that cast it in , without possibilitie of recovering it againe , or receiving any fruit or benefit from the same ; yet cease not to cast it there , for after many dayes thou shalt finde it . But some man replies , I doe good to some already ; I give something to the maintaining of a Scholler in the Universitie ; somewhat I doe for the binding of a poore Child to an Apprentishippe , and I have bestowed my good will towards the setting up of a young beginner in his trade , what is there no end of doing good ? Marke again , the advise of Solomon for that ; Give a portion to seven , and to eight . If thou have done good to one , extend it to a second , to a third , and againe to a fourth , and a fift , and sixt , and a seventh , and to eight , and so long as there remaines an object of mercie , and power in thine hands to doe it , though thou hast extended the like bountie to seven , and to eight already . Some man will answer againe , that by this course ( if every man bestow his benevolence so largely ) no man could become rich in this life ; and God appoints some rich men in this World as well as poore . Solomon answers that objection thus . If the Clouds bee full they poure downe raine . As if hee should have argued thus . God hath bestowed riches on men , as hee hath given raine to the Clouds , hee gave them that superfluitie of waters to poure downe on the earth for the benefit of the same ; and not that they shall still detaine it to no purpose at all : So God hath given riches to men , that when they arive at a fulnesse of estate , they should then poure downe and distill the fruits of that blessing on them that are poore and live in necessitie , as the raine descends upon drie clods of earth . But some man will say , a man might poure downe comfort , but the ill successe it meets with , and the little good it begets in them on whom it is bestowed ( for they oftentimes become worse , by the receipt of such benefits , ) disheartens the giver from the extending of his charitie according to Gods command , and his owne good nature . Saith Solomon for that ; As the Tree falls so it lyes , whether to the East , or West , to North , or South , his meaning is this . As the Tree being hewen downe ( lie which way it will ) falls to the profit and advantage of the owner : so it proves with all things thou performest with intent to please God , and glorifie him , though they fall more prosperous , or lesse prosperous in the event ; yet the conclusion converts them all to the glorie of God , his pleasure , and the advantage of the owner ; and there they lye , and their recompence also . But some man may say , I have continued a great while in the exercise of doing of good ; I am now old , and have lived thus long at my trade , and thus long I have beene a House-keeper , and thus long have had an estate in my hands ; all which time I have ever employed my selfe in the performance of good offices for others , and did not intermit any occasion that might invite me to the doing of good . And is it not yet time to cease ? No ( saith Solomon ) in the morning sow thy seed , and in the evening let not thy hand rest . ( For all those words are but severall answers , to severall objections ; ) So we thy seed in the morning of thy life , when thy estate begins to be improved , and then even in the evening of thy life , when thou hast left off gaining , cease not to persist in giving . Saith another man ; You must not loppe the twigge too soone , that is but beginning to grow . I am but how in the way to thrive , and when I am further entred into that course , I will not faile to extend my goodnesse to others . So we thy seed in the morning of thy life . But saith another man , I have done that already , and now it ceaseth to be with me as before , by reason I follow not my trade , and have no more possibilitie of getting . But let not thy hand cease in the evening , saith God. When thy shop windowes are shut up , thy compassion must still continue open , when thou hast bid gaine adue , and taken thy leave of all the wayes of getting : even then , if thou enjoy an estate in thine hands , and abilitie to doe good , there is no excuse for thee to cease from bestowing it , though it be in the evening . Thus wee see there is no time excepted , nor person to be refused , if necessitie require ; but a man must doe good to all men at all times . So much for that . But the matter chiefly intended is these two ; That there are some poore of the houshold of faith . That is the first . God hath ( in the houshold of faith ) some that stand in need of reliefe . Secondly , that all that are in the houshold should especially looke unto them . First ( I say ) there are some of the houshold of faith : true beleevers whose wants call for releefe . So wee see Christ speakes as it were for himselfe , when hee speakes of them ; I was hungrie , and you did not feed me ; I was naked , and you did not cloath mee . Those that Christ ownes as his , and accounts them a part of himselfe , even those are hungrie and naked . And so likewise , God hath chosen the poore of this world rich in faith . They be rich in faith , and so of Gods houshold of faith , and yet neverthelesse poore in this world . You shall see an example of this . A Widow comes to Elisha the Prophet , and tels him ; Thy servant , my husband , was a man fearing God : and yet notwithstanding the creditour is comming upon me , and will have my sonnes to bee bond-slaves . The man feared God , and yet neverthelesse the poore Widow wanted meanes , and her sonnes must be exposed to extremitie of bondage for discharge of his fathers ingagements . A hard case , and yet the case of a man fearing God. You see there are those of Macedonia , that send helpe to the poore Saints of Ac●… ; they were Saints , and yet poore ; receiving helpe from a company of poore people at Macedonia , being so poore , that the Apostle beares witnesse of them , they gave above their abilitie . We see a poore man , and yet an heire of heaven , lying full of sores , and in want , at the gate of Dives , that was after throwne into hell : An heire of heaven , and yet on earth a Beggar . You see then ( beloved ) the point is true : now wee will descend , and see how it appeares to be so , and for what respect it comes to passe , by Gods providence . First , it becomes so , that there may be a conformitie betweene the head and the members ; for Christ that was rich , for our sakes became poore , saith the Scripture ; even Christ that was rich , and Lord over all , became poore , and in the forme of a servant unto all , for our sakes ; so poore that wee see , the foxes had holes , and the fowles of the ayre had nests ; but our Redeemer had no shelter , no not so much roome , as to rest his head . Now there must bee a conformitie betweene Christ and his members : if the head be poore , necessitie makes the other members partake of the same Cuppe . Againe secondly , if you observe and looke on the condition of Gods Saints of the houshold of faith on earth here , you shall find small occasion to marvell at their simple estates , considering they are a company of travellers and Pilgrims in this world ; I beseech you , as Pilgrims and strangers , &c. They are not only strangers , which may have riches convaide unto them , after some certaine stay in a place . But they are Pilgrims , and time will not permit their abode in one place , upon any condition of advantage ; for their profession compells them from one place to another : On whom our Proverbe may truly be verified ; that a rouling stone gathers nothing . They are Pilgrims , and Pilgrims desires extend no further ( in this life ) then a staffe and a scrippe ; This is the brood of travellers ( saith David ) that seeke thy face . Thirdly , there followes another reason , and that proceedes from the opposition they find in the world against their course ; the world labours to make them poore , and having prevailed ( like an imperious Jaylour , to a distressed prisoner ) endevours to keepe them under . And it comes so to passe , in regard of the naturall enmitie , and division that is in the world , in opposition of the wayes of God : You shall find that our Saviour intending to goe to Ierusalem , made his way through Samaria , and dispatched some before to provide him lodging . But the Samaritans understanding , or suspecting that he was minded to goe thither , refused to entertaine him . They would not receive him , saith the Text ; Why ? Because he was going unto Ierusalem . Beloved , thus deales the world with the members of Christ : if they would relie on the world , and make that their end , as they doe , then riches should flow in in abundance , and their estates might arive to be as eminent and mightie as others . But if their mindes be resolved for Ierusalem , and their eyes reflect that way ; Let them seeke their owne entertainment ; for they shall receive no benefit , nor enjoy any contentment , by their permission . Lastly , God disposeth it to be so by his wondrous providence , that his glory may be so much the more conspicuous and open ; in providing that they of the houshold of faith should endure the scourge of povertie on earth , that so the worke of his grace may appeare the more in them , by the meanes of their povertie ; for when doth grace make it selfe more manifest in the heart , then in the middest of such extremities ? The starres make the brightest reflection , in the obscurest night : and grace appeares most glorious , chiefly in distresse ; You have heard of the patience of Iob ; had not Iob endured much sorrow , and beene exercised in many afflictions , the world had beene ignorant of his vertues : hee was first deprived of his substance , and suffered the torments of his body , before hee expressed his patience . You have heard of the faith of those people , which wandered in sheepes-skinnes , and goats-skins . But how could you have beene acquainted with their faith ; if you had not heard of their clothing ? you see them in sheepes-skinnes , and goats-skinnes , enduring contempt of the world , to preserve faith and a good conscience ; and so you became acquainted with their faith also . Is it so then , that Gods servants are thus , then let the world wonder their fill at it , and let not us account it a strange thing , ( saith Saint Iames ) for it befalls others of the Saints . So say I , when wee see of the houshold of faith in povertie , account it no strange matter , that God bestowes not riches in this world , to one that is rich in grace . You see a multitude of beleevers stript of all they had , and yet they were holy and religious . Secondly , condemne not their wayes , for the entertainment they meet with in the world . Like not the worse of the wayes of God , because he afflicts his servants ; you should then judge evill of the generation of the just . You know Iob was a man beloved of God : from heaven he witnesseth his goodnesse ; Hee was an upright , and a just man , one that feared God , and eschewed evill . Notwithstanding you see how hee was environed with troubles , and made destitute of meanes , and the societie of his friends , insomuch , that his three familiar acquaintance did conclude , that therefore hee was an hypocrite , and that God had found him out in some sinne . But the ensuing displeasure of God towards these men ( though it tooke no effect because of the righteous invocation of his servant Iob ) will tell us there belongs a judgement to those that censure the Children of God by their afflictions , weighing their sinnes and their sufferings both in one scale together . But beware of incurring Gods displeasure , by accusing the generation of the just , in respect of their unprosperous events in this World. Thou seest one man disgraced , in much trouble , it may bee in extreame necessitie for want of these outward blessings ; presently thou concludest something is amisse in his life . Thou perceivest another growes rich , having riches , and honour , and applause in the World , notwithstanding hee goes on in a prophane course ; yet thou concludest certainly God loves this man : these are dangerous conclusions : Cain and Esau were beloved of God , if this bee a signe of love , now God himselfe sayd that Hee hated Esau. Esau whom God hated , had twelve Dukes to his Sonnes , enjoying abundance and superfluitie of all things : and therefore forbea●…e to reprove the just man , or call his integritie into question , because of his outward poverty . Thirdly , take heed you despise not the Houshold of Faith for outward povertie ; thinke not meanly of them , nor the worse of Grace , because of their simple outside ; for this is to have the Faith of God in respect of mens persons : when 〈◊〉 man comes in gay cloathing , you say ▪ sit here in a goodly place ; but a man in meaner apparell , stand thou there , &c. the meaning is this . The Apostle stands not so much upon the placing of men , but rather inveighs against the unseemly disposition of mens hearts , that slighted Grace in the poore members of the bodie , because they were not adorned with those outward ornaments that beautifie the bodie . This thing the Lord calls a despising of the poore ; yee have despised the poore : so that they did not walke as beleevers , nor honour God in sinceritie , because instead of honouring God by a familiar societie with the faithfull , they despised him in contemning his Graces for their outward povertie unto whom hee had bestowed them : not unlike to a phantasticall offender , whose pardon being seal'd and sent him by an unworthie person , chose rather to die for his offence , then accept of his pardon from the hands of an inferiour person . Secondly , the last Point is this , that These servants of God , of the Houshold of Faith being poore , should especially bee look't unto by those of the same house that are rich : above all other persons they are to respect those of the Houshold of Faith. So David , My goodnesse extendeth not to thee , but to the Saints on earth . The Apostle witnesseth of Philemon , That hee had refreshed the bowells of the Saints , and had done good to them , taking most especiall notice of him , because of his goodnesse extended towards them . This is the dutie . And the Reason of it is , because that for this intent hath God given riches unto some that have grace , that so they might especially administer the comfort that wealth brings with it , unto those that are poore of the same Houshold and profession of grace : I say , for this very reason God hath furnished some of his Elect with wealth and opportunities ; that above all other they might reserve a diligent care and respect towards others that share with them in the same Grace ; if they doe not , I am certaine the world will not ; for of all other people , those that feare God are the persons to whom they wish most unhappinesse , and shortest continuance of life in this World. Therefore hath God given wealth to those that have Grace , that th●…y might minister a seasonable reliefe to others ; whose wants doe call for it . Let the brother of low degree rejoyce in that hee is exalted ; and let the brother of high degree rejoyce in that hee is made low : what is the low bringing of the brother in high degree , but that hee becomes servant to him of low degree ; his wealth and revenewes , nay all that hee enjoyes , hee confesseth to bee for the service of the poorest Christian. Then hath the brother of low degree occasion enough to rejoyce , because the brother of high degree receives both exaltation , wealth , and preferment , and all that hee possesseth for his good . And therefore beloved , doe not slightly passe by this necessarie dutie , for it will require your serious consideration , and your best ability to performe it . Secondly ▪ the ●…eere union and relation betweene one and another , should bee a strong obligation upon those that are rich , especially to extend their care and estate to those of low degree , having grace : for they are brethren , and there is a strong bond that combines them together , having all the same Father to beg●…t them , they are begotten by the same Word of Truth , they enjoy the same Mother the Church : Ierusalem that is abov●… is free , and is the Mother of us all , they are brethren together of the same Familie . And therefore ( beloved ) let men see and acknowledge this , that whatsoever difference there is of Nation , yet they are all of the same Houshold in this respect . You see the Iewes notwithstanding they were distinguished by Tribes , yet they are all nominated together the House of Israel . So all the people of God let their distinctions bee never so distant in respect of wealth , of naturall birth , of decent or outward ornament ; they are brethren of the same Familie notwithstanding . Beloved , let us looke to this Point , we ●…re all brethren and all of the same House . Is it not a shame then when one brother is full , to suffer another to dye with famine and hunger ; for one of the same House to let his brother sincke under reproach and disgrace , not offering his assistance , or his hand to helpe him , and prevent his extreamitie . If this be the taske and dutie of Christians , that they should especially looke to them of the Houshold of Faith ; let the inst●…ction stirre up o●… endeavours to the performance of this dutie ; and above all the affection wee beare to others , let the respect wee beare to the people of God bee advanced . Saith our Saviour Christ , when you come to a place aske who is worthie : and I could heartily wish that you ( who intend any worke of mercie , out of the estate which the providence of God hath enabled you withall according to the command of this dutie ) would propound the same rule unto your selves , enquiring first who are worthie . Bestow not your charitie at randome , as it is the manner of many ; such are in want ; and they loo●…e no further : but enquire where you may bee furnished with better directions , who are worthie , and who are of the Houshold of Faith , and inhabitants of the Familie ; such you are to labour to find , and having found them , looke to them . And the more to incite you to this dutie , know that Christ calls for it , and doth continually expect it ; He would have you ( especially ) to have an eye to his members : I was hungrie , and you did not feed mee ; hee calls for it that gave you your wealth . Neither doth hee demand any thing that is not his owne , as David confesseth in his Provision for the Temple , of thine owne have I given thee : so you may account of whatsoever Christ calls for , if it bee to your estate ; it came by his donation , and hee gave it you first . If you bestow any gift on your Children , you thinke you may reserve that power unto your selves , to take it againe at your pleasure and give it unto whom you list ; and shall not God be allowed that priviledge , 〈◊〉 hee that conferres many liberall b●…ssings on thee ? Sure thou art much in his debt , and it argues too foule an ingratitude if hee lend thee a Million , and thou refusest to pay him a Mite . Againe , if hee call for it , t' is not for thy loss●… that he requires it , but will give thee better riches . Aske of him , and he will give you the Holy Ghost ; nay , the kingdome of Heaven : and those are riches farre above the value of any substance thou enjoyest ; Aske of him and hee will forgive your sinnes , 10000. Tallents ; whereas hee demands but one penny of thee . I da●… say he doth greater things for thee already , then he desires for others . Againe , consider what want you have of him that demands this , Hee gives you dayly bread , ( give us this day ou●… dayly bread ; ) if you did not receive dayly bread , and a blessing on it ●…om him , you neither could have bread , nor enjoy life by it . Againe , make on what termes he requires it , t' is but to be lent , and to bee lent upon Usurie too . Many coveto●…s earth-worms , would bee glad to heare of the most advantage by Intrest of money , yet no Usurie is lawfull except this , and this is spoken ( in this phrase ) to no other purpose , but to convince the world of sinne , that seeke gaine to their owne losse , and procure their profit a wrong way . Hee that gives to the poore , hee lends to the Lord upon Usurie . It is the confession of the Usurer , that to receive ten in the hundred , is great gaine ; and hee concludes , that much advantage doth acrue to his Coffors , and accounts it a prosperous profession . Miserable trading , when wee exchange our Soules , and expose them to eternall destruction ; for the procurement of a little wealth of this world , which hath not a minutes subsistance . But This is the trade of advantage , not ten in the hundred , but a hundred for ten , nay , a hundred for one . To enjoy a hundred for one here , and ( in the world to come ) eternall life is advantage farre above the comparison of any gaine the earth can afford us . Further , marke who it is that askes this at thy hands , even hee whose favour thou must one day seeke ; for whose countenance thou wouldest give all the world ; it is hee before whose seat thou must appeare , that calls for this dutie of doing good with thy estate while thou enjoyest it : denie not this small courtesie to him , lest his favours ( being abused ) turne into anger , and thou become a miserable instance of his heavie displeasure . No man desiring the favour of a Prince or Judge in some businesse of importance , but would gladly embrace an occasion of doing him a pleasure , before the tryall of his cause , that so the Judge may take notice of his good will , and gratifie his kindnesse . Beloved , wee have speciall use for the favour of Christ , and must all appeare before his Iudgement seate . Now wee have opportunitie sufficient , Christ in his poore members of the houshold of faith comes to you , expecting favour at your hands ; hee wills you to doe good to them , and to him in them ; What you bestow on them , he accounts as a courtesie to himselfe . In asmuch as you have done it to those , it extends unto him ; and what is denied them , he takes it as an in●…urie to himselfe . In asmuch as you have not done it to those , you have not done it to him . Therefore ▪ looke how you extend mercy here , to enjoy it hereafter ; and as you expect the favour of the Judge , make way for his kindnesse , by the performance of his will , in a seasonable contribution during this life ; hee that useth not mercy here , shall find none hereafter ; and , Iudgement shall bee mercilesse ( saith the Apostle ) to them that shew not mercie . Nay , looke that such mercy ●…e show●…e as God expecteth ; you that are wealthy , according to the wealth , and riches you possesse . God will accept of no beggerly present from a wealthy man ▪ neithe●… will he receive a poore reward from the Coffers of him that hath horded up much red ●…ay ▪ where hee hath 〈◊〉 liberally , hee wil●… 〈◊〉 liberally . Looke to it , for Christ lookes for it . Wouldest tho●… reape liberally in that day ? then sowe liberally in the meane time . Doe according to your severall abilities , and opportunities : and when you meet with advantage to doe good , take it chearefully , and make use of it willingly ; it will much commend thy love to Religion , and improve thine owne good in the conclusion . So much shall serve now for this point . You see in a word the meaning and intent of the Apostle is this , that every man according to his estate and abilitie , while he hath time and meanes , should bestirre himselfe to doe good . A word for the occasion in Hand . Funerall Sermons ( saith Saint Austin ) are not comforts to the dead , but helpes to the living . It is for their sakes that survive , that God hath given us these occasions ; and for your sakes that are yet living , that I have chosen this Text ; where you have the rule and the example concu●…ing together . The life of our deceased Sister , was but a commentarie upon this Text ; Shee hath beene ( amongst those that knew her , in her life ) a lively patterne , and example , of the performance of every dutie ; that we have now spoken of . It pleased God to translate her as a choyce Plant from a farre Countrey ( a Nurcerie amongst the Churches in other parts ) into his Vineyard , into his Garden , into his Orchard ▪ his Church here in England . Since she came hither , 〈◊〉 h●…th beene planted here ; She became no fruitlesse , nor dea●… 〈◊〉 , b●… according to the blessing promised to that man which meditat●… in the law of God , day and night ▪ Shee brought forth ●…uit , and had a greene leafe among us . Shee brought forth abundance of good fruit , and is laid in the earth with the greene leafe of a good name , and flourisheth now , as a good example to those that live , even being dead . After , it pleased God when she came to England , to reveale to her , the way of salvation more fully then she knew before , to make her understand more clearely of the power of godlinesse , and what the practice of Christianitie meant , which she before had received only in the Theorie , in formes of doctrines , but not so heartily , and seriously looking into them . Shee grew very covetous of good company , and ( the benefit that comes by that ) good conference and example . Shee made great advantage of her time , in the large sense of doing good . Shee tooke h●… opportunities to do●… good to her selfe and her soule , by the obtaining of the knowledge of God in Christ ; and yet neverthelesse , even towards her later ●…nd ( not being perswaded that she had done enough that way ) shee promised to act Maries part more lively , if God would spare her longer time on earth , and exceed her former 〈◊〉 , by her 〈◊〉 endevours , and to refraine from Martha's troubles . Those opportunities she embraced in health ( by the providence and goodnesse of God ) were managed by her , with such care and respect , that successe followed their conclusions with much advantage . Shee increased in love ( that radicall grace ) as the sap doth increase in the root , extending that love to Christ and to the servants of God : ever delighting in their company ; prizing them at a high rate , as the onely excellent ones , and some very poore and weake Christians ; naming them according to the phrase of our Saviour worthy persons : and such a one was a worthy man , or a worthy woman , being the termes wherewith shee expressed her honourable esteeme of those that feared the Lord. Besides , in the whole course of her life shee exercised the Scriptures , I have seen notes of her own gathering out of the Scripture : wherein it seemed shee desired to become a profitable reader , in making use of such particular places as struck against such corruptions , which shee was more especially desirous to take notice of : and such directions to duties , and incouragements by promise were likewise inserted therein , that ( I am perswaded ) I cannot doe better then to commend this duty to the practice of all the servants of God , that when they come to peruse the Scrip●…s , they would furnish themselves with pen and inke , and then ●…n all occasions they may be noting downe somewhat for the●… owne advantage : that they may have a manuall or little Booke of observations , for their guide and direction in the course of their lives . Shee was a hearty hater of sinne , and of all evill , and the appearance thereof , being carefull to doe good so farre as shee was convinced in any thing to her revealed , and willing to receive instructions , and to be informed in those things that were not revealed . Those that knew her may well witnesse with me that shee never neglected the smallest occasion conducing to the improvement of her soule in the wayes of goodnesse . But for the second , the maine intent of this Text , and the reason for which I tooke it , in this particular dutie , I may resolve you , as it is said of the vertuous woman ( and may speake truly , in the simplicitie of an honest heart ) Many daughters have done excellently , but thou surmountest them all . I never knew any woman in my life more active and readie to doe the workes of charitie : according as opportunitie and her abilitie made way for the same . Not onely of her owne , wherein she tooke her Husbands consent with her ; But where shee prov'd unable of her selfe to supply the necessities of others : her labours and indevours to incite , and stirre up others , made full satisfaction in the roome of her benevolence , and she became an industrious Christian in that kind . That I have observed , herein shee was ever large and boundlesse : sowing her seed in the morning , and her hands ceased not in the evening : shee gave a portion to seaven , and also to eight : and as any came in her way that were in extreame necessitie , shee became a present helper of every of them , according to their severall necessities . Shee was very tender hearted , and that which she bestowed to relieve others ; was done in compassion of heart towards those that endured miserie . But as shee saw any of the Houshold of Faith , and the servants of God which shee tooke notice of by some infalibile signe : shee did not onely relieve them with her Purse , but receive them into her heart , which was still open and enlarged to give them entertainment . She was not straightned in her bowels towards them , but was large hearted , and large handed , full of Almes , when that might helpe ; and when it could not , shee provoked others to exercise the like charitie . Besides , she had other wayes to succour them , in speaking for them , and stirring up others to speake for them , when words might availe them and doe them good ; relieving them with money , and provoking others thereunto , when such contributions were needfull ; and therein shee would not let slippe the least opportunitie , but would take the ●…dvantage of great and solemne meetings ; seasoning those fea●… which she frequented with some acts of mercie before they parted , that the company and societie she conversed with , might savour of this sweetnesse of mercie as a precious oyntment , and become good examples unto others ; and improve the gifts and abilities which God had given them to the same purpose . Shee was not onely mindfull of those at home , but her goodnesse extended to the Saints abroad . And not in respect of Nature onely , because they were come into the Countrey where shee was borne , ( I speake now of those that live in distresse and exile , of the Palatinate , and Germany , ) but in respect of Grace . Shee was wondrous industrious and laborious , to procure all the meanes that might bee to send over to helpe them , and even refreshed the bowells of the Saints ; that I may truly say the loynes of the poore blessed God for her in many places . In what place hath shee lived , and hath not left a savour behinde her ? nay , ( almost ) in what company hath shee conversed , but this particular dutie hath been as a precious oyntment to sweeten the conversations of all that were about her ; and to worke in their mindes a vertuous intention and propensenesse to this dutie ? Beloved , here you have her in her carriage and example . What shee was in her behaviour towards her Husband , and her Children I need not speake , there are enough can witnesse it ; shee carried her selfe as became ▪ Wife to him , and a helper of the servants of G●…od with prayers and desires , and often provocations and incitings that way . But for her Children , shee seem'd to undergoe a second travaile with them , till Christ were formed in them ; being full of earnest desires and petitions for the working of Grace where it was not begun , and for the perfecting thereof , where it was newly entred . Shee rejoyced exceedingly in any expression of good , and more for that of Grace then any other inclination or respect . Beloved , this was obvious and common to all , and any man might take speciall notice thereof dayly , and observe it constantly . In her servants , as there appeared the mere grace in any ; so much the more respect she extended towards them . In the poore as shee perceived the more grace in any ; the more reliefe they received from her , &c. 〈◊〉 say nothing what ( in all this ) shee suffered ; those that were acquainted with her disease , know what paines shee under-went in respect of her bodie , and with what patience shee submitted to the hand of God in all things ; And many know the wrong shee endured from the World , for her desire and care to doe good when she obtain'd opportunitie . Some thought her over-bold , some to busie ; others thought her proud and vaineglorious , because of her often frequenting of company , and speaking openly , for the provoking of others to the exercise of goodnesse . The Lord smite their hearts that are guilty of mis-judging : that which wee are to suppose in respect of her forward disposition is this . Shee was naturally of a free spirit , which being sanctified with Grace , and sharpned with love and zeale for the glory of God ; made her the more resolute and familiar in frequenting good company ; not to magnifie her selfe by their societie , but that her continuall conversation with them , might give her the better occasion to incite and stirre them to goodnesse . Let those that are guiltie of misprision , leave to censure her Vertues , and convert them into an example for themselves to walke in : if they doe not , the neglect will loade their soules with more woe for such contempt , then shee hath received joy for her labour . What concern'd her in her sicknesse briefly I have not much to say ; in that they which were about her dayly , know more then I can relate : Shee did not onely expresse a satisfaction and assurance of heart , that her reconciliation was made with God in Christ : but besides that a willingnesse and desire to bee dissolved , ( for that reason ) that shee might hee with Christ. A Minister that was with her , asking how shee that had a Husband and Children , enjoying an estate and 〈◊〉 other comforts , could be willing to forgoe so many blessings , and exchange them all for death ? She from that inward sence and perswasion of Gods love to her in Christ , concluded ; my Husband is deare , and my Children are deare to me , but Christ is dearer . Therefore I am willing to forgoe Husband and Children , and all the contents you can number in this life , that I might live with Christ , to partake of greater felicitie then this world can afford me . And now the Lord Jesus hath received her into his owne protection , and satisfied her expectation with the performance of his love . But wherefore have wee spoken all this ? what , that wee might adde any praise unto the dead ? no : But to quicken those that are living , and incite them to the like dutie . Some may thinke it impossible there should be such activenesse in doing of good ; and such unweariednesse in performing of the acts of mercy , and where ( say they ) shall we find such an example ? you have it before your eyes ; and know that examples will rise in judgement against you , and condemne you , as well as precepts : If you follow them not , while they invite you . The Text saith ; Doe good to all : especially to the houshold of faith . And here is an example before our eyes , of one who tooke her time , and opportunitie to doe good to all , especially to them of the houshold of Faith. Goe thou , and doe likewise . FINIS . DEATH PREVENTED , OR , MORTALITIE CHANGED . LAM . 3. 58. O Lord , thou hast pleaded the causes of my soule , thou hast redeemed my life . JOB . 33. 29. 30. Loe , all these things worketh God oftentimes with man , to bring backe his soule from the pit , to bee enlightned with the light of the living . LONDON , Printed by Iohn Dawson , for Ralph Mabbe . 1639. DEATH PREVENTED ; OR , MORTALITIE CHANGED . SERMON XL. JOB . 14. 14. All the dayes of my appointed time will I waite till my change come . THis Booke of Iob comprehends the History of a good man , and of his many tryalls . Though goodnesse deliver from Hell , yet it privildgeth not from temptations , or crosses ; yea , the more eminent Holinesse is , many times the more it is exposed to sharpe and manifold assaults . Iob is set upon on all sides , he found the Divell a sore enemie , and his great estate a suddaine shipwrack ; his Children in a moment crusht to peeces . Hee had but three Points of Land to looke at in this troublesome sea , and every one of them seemed rather to augment , then to lessen the storme . His Wife , whose breath should have sweetned and eased his griefe , was an impatient vexation . His friends , whose counsells and compassions should have beene an easie harbour , and tender reliefe , they became his bitter and censorious judges . Yea , his God , who by his owne testimonie hee served , and feared with singular uprightnesse ; and whose bowells are ever tender and compassionate to such , and upon whose gracious acceptance hee thought to quiet and anchor his troubled spirit ; yet anon he seemed not onely a stranger , but an enemie ; and this went deepe , that even Mercie it selfe seemed cruell , and Kindnes so unkinde and harsh . But what was his behaviour under all these ? For the generall sweet and heavenly ; For some particulars , sad and weak ; when faith did worke hee was above all his stormes . In the deepest calamitie , faith can settle and compose the soule , and fill it with the sweetest comforts . When sense and nature did worke , then hee was much impatient , and the winde had the better over him : In the one hee shewes himselfe a Christian , In the other a man : In the one Iob is beyond himselfe , in the other below himselfe ; According to the time and manner of these severall workings , he is like or unlike himselfe . Thus it is with the best , whose outward change doth not more vary ; but their inward carriage doth as much change . At length Iob after many disputes with his friends , and conflicts with himselfe , concenterates his thoughts in two maine Points . 1 One was still to trust in God , let him bee what hee will , and let him doe what hee will ; though hee should continue his present tryalls , yea and exceed them ; though hee should kill mee , yet saith hee ( Chap. 13. 15. ) though hee slay mee , I will trust in him , and there he disposeth of his soule . 2 Another was to prepare for death ; all the dayes of my appointed time I will waite till my change come , and there hee disposeth of his bodie . Many arguments hee layeth downe in this Chapter which did occasion him to these thoughts and resolutions . The first is the brevitie of mans life : Verse 1. 2. Man th●…t is borne of a Woman is of few dayes , hee commeth forth like a Flower , and is cut downe ; hee fleeth also as a shadow , and continueth not ; He sayth not yeeres , nor moneths , nor weekes , but dayes , and these dayes not many but few , and these few dayes not long , but short , as quickly set as the shadow , as quickly cropt as the flower . Secondly , the misery of that short life , in the same place , and full of trouble ; as if every Article of life were replenished with sorrow , even as every veine of the body is with bloud : this is own experience could tell him . Thirdly , the certaintie of Death . The Sunne hath his appointed race , which in the Winter is short , in the Summer long , but in both it hath a certaine time of setting ; so the race of mans life , to some it may be shorter , to some longer , but the night will come , and all must be closed up in Death , verse 5. His dayes are determined , the number of them , they are with thee , thou hast appointed his bounds which hee cannot passe ; and if so , then high time for Iob to thinke of it , and prepare for it . Death began in a manner to seize on him already in severall parts ; in his feet , for his wealth was gone ; in his loynes , having lost his children ; in his heart , his friends leaving him ; in his bosome , for his wife was a discomforter ; nay , in his very life it selfe , so much as was wrapt up in the outward part of his body , for that was diseased ; in his speech and spirits , they grew hoarse and faint , all these were the harbingers of a future dissolution . Well therefore might Iob conclude , ever I must not live , and long I cannot live ; therefore though in much miserie , and in bad dayes , I will thinke of Death , and fit my selfe for a good end , and apply my selfe seriously , and wisely for a good worke ; All the dayes of my appointed time will I waite till my change come . Which words containe in them two parts . First , his future dissolution , which hee calls a change , and a change that is comming upon him , as if hee had beene the next man , till my change come . Secondly , his present disposition , I will waite , hee thinkes of death , before death , and prepares to die , while yet he lives . Neither was this a death-pang , a fitte , a humour which began quickly , and expired suddenly . Nay , he will make it a serious businesse , as if this should be his every dayes worke ; All the dayes of my appointed time will I waite . Some reade it of my appointed warfare ; and others of my appointed labour ; they all intimate that hee meanes by his appointed time ; his appointed life ; the lease or terme of breathing , which God had allotted , allowed , and decreed . There are two propositions which naturally issue from the words , and comprehend the juyce and marrow of the Text. First , that there is a change , which will befall the sonnes of men . 2. Secondly , we should alwayes waite till it come ; I begin with the first , that There is a change which will befall the sonnes of men . Be we poore , or bee we rich ; bee we noble , or bee we ignoble ; be we prosperous , or be we afflicted ; be we strong , or be we weake ; be we old , or be we young ; be we good , or be we bad ; be we male , or be wee female ; whatsoever our natures bee , whatsoever our parts be , whatsoever our places be , whatsoever our ages be , whatsoever our courses be , whatsoever our wayes be ; how faire and how durable our estates may appeare , yet at length there is a change which will befall us . That which Iacob spake in a patheticall way , Ioseph is not , and Simeon is not , may truly be said of all the sonnes of men ; once they were , now they are not : though once we reckoned them upon our account , yet at length they are shut out , and stand aside as cyphers . But that you may the better understand what change it is that is here meant , you are to know , that there is a fourefold change . First , a change of the condition , this I call a temporall change , wherein some , or more , or all , of our outward c●…mforts , are shrivelled , and feared up by some present miserie . When povertie breakes in upon us , as the hunter doth upon his game ; and causeth our riches as so many birds ( to which Solomon compares them , ) to take to themselves wings and flye away . When sicknesse stayeth our health in the bed , and imprisoneth us to the chamber . When our friends glide away from us , like a river through their Apostacie , or start aside like a broken bowe through their falshood or trecherie . When the neere relation of Husband and Wife , Parents and Children is cut asunder , and the many sad teares for their losse , imbitter all our former comforts . But this is not the change intended in the Text. Secondly , there is a change of the Body , and this I call a corporall change , for even these vilde bodyes of ours shall bee changed . Looke as the spring is a refreshing change to the season of the yeare , so shall the Resurrection be an exceeding change to our bodyes ; or as the morning is a change to the night , so at the Resurrection shall our bodyes awake , and their corruption shall put on incorruption ; neither is this the change which Iob here intends immediatly , though some expound his ayme to be at this , from whom I cannot absolutely dissent , yet I thinke they hit not the right scope . Thirdly there is a change of the Soule , that I call a Spirituall change , wrought in the soule by the Spirit of God : nothing makes in this life such a change as true grace . Wee all with open face , beholding as in a glasse the glory of the Lord , are changed into the same Image from glory to glory , even as by the Spirit of the Lord , 2 Cor. 3. 18. This change is like the tuning of a disordered instrument , or like the refining of corrupt mettall , or like the clearing of the darke ayre ; or like the quickning of a dead Lazarus ; but neither is this change that the text intends . Fourthly , there is a change of the life , and this I call a mortall change , we shall all be changed , saith the Apostle , 1 Cor. 15. 5. life hath the first course , but death will have the second . As in a Comedie severall persons , have severall parts to act , which when they have dispatched , they all draw off of the stage ; so though in life we all present our selves on the stage of this world , and act severall Scenes and parts , yet at length we must all retire and passe away through one and the same doore of mortallity . This is the change which Iob speakes of , to wit , a change of his life by Death . Here then are two things to bee demonstrated , and proved , for the making good of the point in hand , viz. 1. That death is a change . 2. That this change of death will befall all the sonnes of men . First , that Death is a change , not an anihilation . A change is a different , and a divers order , or manner of being . Anihilation is one thing , and mutation is another thing : there the thing ceaseth utterly to be : here the thing only ceaseth to be as once it was ; so it is with Death , it doth not reduce us to nothing , but alter our former something , it changes our manner , or order of being , not our being absolutely , Now observe , Death is a change in five respects ; First , it changes that neere union of the Soule and the body , and makes of one two severalls ; they that were as the hands mutually clasping , or as two persons conjugally tyed together , when Death comes it plucks them asunder , and divides one from the other , as farre as heaven is from the earth . Secondly , it changes our actions or worke . Whiles life remained here in our bodies , while our day lasted , we might have fedde the hungry , clothed the naked , visited the sicke , r●…ved the distressed , frequented the ordinances , bewailed ●…nnes , but when death once enters , the night is come , in which ●…an can worke , thou art then turned , changed into an insen●…ble , rotten , and loathsome carkasse . Thirdly , it changes our countrey . Whiles we live here , wee are as children put abroad to schoole in a strange place ; hence it is wee are so often in the Scripture called Pilgrims and strangers . This earth , this lower world is not the proper home of the Soule . But when Death comes wee change our countrey , wee goe home to our owne place , to our owne Citie ; the wicked shall goe to their owne place , as it is said of Iudas ; and the godly to their owne Mountaine , to their owne Kingdome . Fourthly , it changes our companie . In this life we converse with sinfull men , emptie creatures , infinite miseries , innumerable conflicts ; but when Death comes , all this shall be changed , wee shall goe to our God , and Father , to our Christ and Saviour , and to the innumerable company of blessed Angels and Saints , and the spirits of just men made perfect , Fiftly , it changes our outward condition . When Death comes thou shalt never see the wedge of gold againe , thou shalt never find thy delights in sinne any more , all the excellencie of the creature , and the contentments of them , and the sensuall rejoycing in them , shall goe out with life : Death shall shut and close them up in an eternall night , which shall never rise to another day . So much for the first thing , that Death is a change . I come now to speake briefly of the second , that this change of Death will be fall all the sonnes of men , Psal. 89. 48. What man is hee that liveth , and shall not see death , shall hee deliver his soule from the hand of the grave ? We love to see most things , the eye is never satisfied with seeing , and yet many things there are which we shall never see . Every man cannot see that which one man doth , but there is one thing which every man shall see , hee must see death . There are many enemies from whom wee can deliver our selves , and many more from whom we may be delivered , but yet there is one enemie from which wee cannot defend our selves , nor bee defended by others , he will be to strong for every man ; let him strive , repine , order his dyet , intreate , doe what hee will or can , No ( saith the Psalmist ) none shall deliver his soule from the hand of the grave . And he puts a Selah , a note of observation at the end of the verse . That all the sonnes of men are subject to this change by death , will appeare to you by these familiar Arguments . The First may be taken from the qualitie of our lives , which is sweetly set out in the Scripture under the termes of changeable things , all which point out unto us the certaintie of death ; Sometime our life is compared to a shew , Psal. 39. 6 , Surely every man walketh in a vaine shew . In a shew you know there is some devise or other opened , carryed a-while about , but at length it is shut up ; so it is with our lives . Sometime againe it is compared to a shade or a shadow , Iob 8. 9. Our dayes upon earth are a shadow ; a shadow is but an imitation of a substance , a kind of nimble picture which is still going and comming , and will set at last , perhaps it is suddenly ecclipsed , so is our life . Sometimes a●…aine it is compared to a vapour , Iames 4. 14. What is your life , it is even a vapour that vanisheth away , like 〈◊〉 poore cloude , sometimes looking white , sometimes blacke ; sometimes quiet and settled , sometimes againe tossed up and downe with every wind , and at last consumed and brought to nothing , so it is with our lives . Sometimes also compared to a Tale , Psal. 90. 9. Wee spend our yeares as a tale that is told , a meere discourse of this thing , and that thing , and indeed but a very parenthesis of a more tedious discourse , and many times it is broken off in the very telling , so it is with our lives . Sometimes againe , it is as grasse , as in Esay 46. The voyce said crie aloude ; what shall I crie , all flesh is grasse , and the goodlinesse thereof as the flower of the grasse . And verse 7. The grasse withereth , and the flower fadeth , because the Spirit of the Lord bloweth upon it . And Iob in this chapter calleth it a Flower , Hee commeth forth ( saith he ) like a flower , and is cut downe . A flower is a sweet thing , but of an earthly breed , fedde with showres , at its best , when it is in all its glory , it is but to day , and to morrow , it withereth , and is fit for nothing but the Oven ; so it is with our lives . Many expressions of the like nature might be added , the Scripture is plentifull in these comparisons , comparing our life to the Spiders webbe , to a Weavers shuttle , to the breath of a candle , to a pilgrimage , to a journey , to the dayes of an hireling , &c. all of them things of a changeable and variable nature . The second argument may be taken from the qualitie of our Natures , and therein there are two things considerable , both which imply a certaintie of death . First , our composition , and matter whereof we are made , wee are reared out of a mouldering and wasting principle , our bodies are therefore stiled an earthly house , 2 Cor. 5. 1. A house though of Iron will in time be cankered ; but a house of earth , as it is most impotent against assaults , so it is of its owne nature most apt , and subject to dissolution . And in this respect also they ar termed Tabernacles . Now a Tabernacle you know is a thing of no perpetuitie , made only to be soone set up , and that in a mans passage ; and then asso one taken downe againe . Secondly , beside this there is in our nature , sinne and corruption , and this is it that doth put us to the sword , and cause this deadly change : this tares our lives with a continuall consumption . The tree breedes the worme , which will destroy the life of the tree ; wee in Adam gave leave to sinne , and now it is that sin gives leave to death ; In the day that thou shalt eate thereof , thou shalt surely dye , Gen. 2. 17. and Rom. 5. 12. By one man sinne entered into the world , and death by sinne , and so death passed over all men , in that all have sinned . The shadow doth not so neerely attend the body of man , as Death doth the body of sinne . And Rom. 6. 23. the very wages of sinne is death . God should doe that man wrong that hath hired out his soule all his dayes to sinne , if he did not at night pay him with the wages of death . The third Argument may be drawne from the certaintie of the Resurrection , wee all beleeve the resurrection of our bodyes , and and therefore wee must needes conclude a change of our bodyes , for what is the Resurrection but life from death , for the dead to heare the voyce of Christ and live ? What is it but a breathing in of the soule againe , the lighting of the candle againe ? the body could never be raised if it were not first changed ; Thou foole , saith Saint Paul , 1 Cor. 15. that which thou sowest is not quickned , except it dye . The fourth Argument is from the infallibilitie of Gods decree , it is appointed unto men once to dye , and after death to come to judgement , Heb. 9. 27. Thou mayest sooner expect , that the course of the Heavens shall bee altered , and the Center of the earth bee dislocated , then that the purpose of God concerning mans mortalitie should bee reversed ; nay , that may be , for heaven and earth shall passe away , but this shall never be , not one jot of the word of God shall fall to the ground . God hath purposed it ; and none shall disanull it ; nay , he hath established his purpose with a word of confirmation , Gen. 2. in the day thou eatest thereof thou shalt [ surely ] dye . As if hee should have said , Doe not deceive thy selfe , but build upon it , I have spoken it , and will not alter the thing that is gone out of my mouth ; as sure as thou livest , if thou eatest , thou shalt dye . Thus you see the first assertion cleared unto you , I will addresse my selfe now to the second , of which briefly too , and then make Application of them both together . As there is a certaintie of our change , so wee should alway waite till it doth come . There are two things which I will here inquire of , for the fuller illustration of this point . First , what this continuall wayting may import . Secondly , why there should be such a constant wayting for the day of our mortall change . First , this continuall wayting mainly imports two things ; one acertaine expectation of death : for wayting is an act of Hope expecting something , if wee doe hope for that wee see not , then doe wee with patience waite for it , saith the Apostle , Rom. 8. 15. A man is then sayd to wayte for death , when hee is looking for it at every turne , as a Steward waites for his Master when hee continually expects his returne , when upon every voice hee heares , or upon every knocke at the doore , hee saith , oh my Master is come , this is hee that knockes . So a man is sayd to wayte for death , when in every action of his life , in every motion of his estate , in every passage of his courses , sayth ; well I must dye , when though his bones are full of marrow , yet I must dye ; when though riches come in like a flood , yet I must dye ; when changes appeare upon himselfe , or others , yet I must dye , I have no abiding here ; I am but a sojourner , and a stranger , as all my fathers were . I must not enjoy my Wife for ever , Children for ever , Friends for ever , Lands for ever , these comforts for ever , my life for ever , it is but a lease which may soon expire ; I am but a steward , and I must bee called to an account , such a one is gone before , and I must follow after ; the writ of habeas corpus hath seized on him , and for ought I know the next may bee for mee , so when death comes , I am readie to answer it as Abraham did his Sonne Isaack , here I am ; it comes not upon mee as a thiefe in the night , when I am a sleep and thinke not of him ; but as Ionathans arrow to David , who stayed in the field and expected when it should bee shot , and then hee rose up and embraced him : Yee Brethren ( sayth Paul in 1 Thes. 5. 4. ) are not in darknesse , that that day should overtake you as a theife , ye are all the children of the light , therefore let us not sleepe as doe others , but let us watch and bee sober . This is the first thing that wayting imports . Another thing it imports , is a serious preparation for the day of our change ; for it is not a naked expectation of a change , arising from the certainty of death ; but it is also a religious preparation , improving the interim of time for the best advantage for a mans soule before the day of change doth come , which is here implyed in wayting . Solomon calls it a remembring , Eccles. 12. 1. Remember thy Creatour in the dayes of thy youth , whiles the evill dayes come not , and the yeares draw nigh , when thou shalt say I have no pleasure in them : what is this remembring of the Creatour ? but a care to know him , a feare to offend him , a studie to obey him : and when is that to bee done ? Now , now remember : there must bee a present acting of this ; Moses calls it a numbring of our dayes , Psal. 90. 12. and more then that , such a numbring as is joyned with an applying of our hearts to wisedome : and the reason is , because wisedome it directs to the choyce of such particular actions and works , as tend to happinesse ; so should a man ( after his serious consideration of death ) applie himselfe to such wayes and such actions , by which hee may comfortably close up his life with death ; it is a great point of wisedome to sute actions with their ends , to fit and square the wood before wee build the house ; to learne and discipline a troope before they goe to battell ; to rigge and trimme and furnish the shippe , before wee launch to sea , this is preparation indeed . Now this preparation for death consists in two things . First , in an undoing of that which unfits us to dye : Brethren , hee who is not fit to live , hee is not yet fit to dye ; and that which ever masters the life , will be of greatest force in death . The Father spake it boldly on good grounds , I am not ashamed to live , nor afraid to dye : now that which unfits a man to dye is sinne , it makes him finde a bitter enemie of death . Oh when this King of terrours shall present himselfe by thy bed side with his arrowes in his hands , I meane thy sinnes ; hee will wound thee with infinite amazement and horrour ; the sting of death is sinne , saith the Apostle , 1 Cor. 15. Thou dost not prepare thy selfe for death , if thou dost not undoe thy sinnes which thou hast done in thy life : the which consists First , in a narrow search of thy sinfulnesse , both of nature , and practice . Secondly , in a secret humbling of thy soule for them . Thirdly , in an unfeigned repentance and forsaking of them . Fourthly , in a constant imploring and obtainig of mercie for them , in the bloud of Christ. If thy soule doth give sinne its discharge now , death shall give thy soule a discharge hereafter . Secondly , in the quallifying our persons for the conquest of death ; there are three things by which wee shall bee able cheerefully to meet , and assuredly to conquer death . First , by having interest in the Lord Jesus , The sting of death is sinne , and the strength of sinne is the Law ; but thankes bee to God who hath given us victorie through our Lord Iesus Christ. If thou hast gotten Christ into thy armes by faith , thou carriest thy peace , strength , and advantage both through life and death . For wee are more then conquerours through him that loved us , sayth the Apostle , Rom. 8. 37. And to mee to live is Christ , and to die is gaine , sayth the same Apostle , Phil. 1. 21. if thou hast a good Christ , thou mayst bee confident of a good death . Secondly , renewednesse of our nature . What Saint Iohn spake of the Martyrs ( as some conjecture ) Blessed and happie is he that hath part in the first resurrection , on such the second death hath no power ; that say I of a person renewed by the sanctifying qualitie of Gods Spirit ; I , happie is hee , hee shall have power even over the first death . The Spirit and the Bride sayth come ; if a man hath gotten the heavenly Spirit which beautifies the soule with the ornaments of Grace , as the Bride is with her ornaments ; hee is a fitted person , hee may well say to Death come , and to Christ , come Lord Iesus , come quickly . Thirdly , uprightnesse of conversation ; Righteousnesse delivers from death , sayth Solomon , and the righteous hath hope in his death ; if a mans worke be Christs service , if hee have a heart enclined to keepe a good conscience in all things , to keepe himselfe exact to the rule , and to walke with God ; Blessed is that servant , which his Master when he commeth shall find so doing : that man that hath looked to Gods Word to guide his life , may confidently look up to Gods mercie , to comfort him in death . Remember , O Lord , ( sayth Hezekiah Isa. 39. ) how I have walked before thee in truth , and with a perfect heart . Now , all this doth the wayting for our change import in the Text , to wit , a serious expectation of it ; first by undoing those sinnes of ours , which else for ever will undoe us , and by interesting our persons into Christ , from whom we must likewise receive the Spirit to change our hearts , and uprightnesse to forme a-new our conversation . But then you will say , Why must there be such a wayting for this ? these grave clothes are too sadde for the freshnesse of our life ; and would you have us be like the mad-man in the Gospell , who lived among the Sepulchres ? Nay , I beseech you let us consider , and settle our thoughts a little , and you shall be stayed with reason ; there are many strong Arguments and reasons , why we should thus waite , both by expectation and preparation . First , it is the maine errand of our life ; God did not send us into this world to sinne , and to adorne our selves with the creature , but to bring him some honour , and then to dye : the factor is not imployed to take his pleasure abroad , but to doe his Masters worke , and then to returne home . Tertullian confesseth he was a great sinner , and therefore borne to repentance ; therefore doth God give us life , as the Master allowes the servant a candle to worke by , that we may repent of our sinnes , and get our hold in Christ , and worke out our salvation , and doe the great businesse of beleeving , to be good , and to doe good , and so by Death to goe up to heaven . Secondly , death is but once , and that needs to bee well done which can be but once done ; if there might be another space after death , a second edition to correct the faults , and escapes of the former , then a present and speedie preparation were not altogether so necessarie ; but saith the Apostle , It is appointed for all men [ once ] to dye , and after death to come to judgement , Heb. 9. 27. no more but once . Wee usually shadow out Death with an houre-glasse ; A fit Embleme , but that when an houre-glasse is runne out , it may bee turned againe ; but this once out , can be set up no more , thou shalt never live to amend thy errours in dying ; O then how needfull is it before-hand to prepare for Death ! Thirdly , when death hath done with thee , then God will begin with thee ; thou must once die , and after this come to Judgement , Heb. 9. 27. To judgement , what is that ? thou must bee presented before the holy , and just , and great God , who is the Judge of the quicke and the dead , and with all that thou art , and with all that thou hast done , there must appeare then before him all the courses of thy life ; all the bent of thy affections , all the secrets of thy heart shall then be pulled in peeces , and opened , and all thy workes , and all thy words shall bee exhibited , scann'd , and surveyed , and that with severity and righteousnesse ; how say you then , is it not fit to be preparing for Death , to fit thy soule , to reforme thy heart and life ? wilt thou be presented before Gods severe Judgement-seat with Usurie in thy baggs , with bribes and oppression in thy hands , with a scumme of holinesse in thy mind , with uncleannesse in thy members , with drunkennesse in thy mouth , with swearing in thy tongue ? O Lord , I tremble to thinke of it . Fourthly , the soule when it is once gone by Death , can never be recovered any more , the tree may be cut , and that may grow againe , the shippe may be lost , and the wealth laboured up againe , but if the glasse be broken in peeces , it cannot bee made whole againe ; the soule of man is but one , and the losse of that one , is the losse of it for ever ; when death hath closed up thy eyes , thou shalt never have opportunitie to pray more , to weepe more , to humble thy selfe more , to fast more . Never any Prophet or Apostle shall come unto thee in the Name of God more ; after death all the Ordinances cease unto thee for ever , and all the space of returning shall cease unto thee for ever ; thou shalt not lye a fewyeares in flames of wrath , and then get leave to come out and take a better course ; O no , if once there , then for ever there ; this life is the time of mercy and space of repentance , but when Death shall deliver thee up to be judged by the Lord , thou must stand for ever to his sentence ; therefore as Christ spake , Agree with thine adversary while thou art in the way , lest the Iudge deliver thee to the officer , and hee cast thee into prison ; I tell thee thou shalt not depart thence , till thou hast paid the last mite , Luk. 12. 58. And get oyle into your lampes before the doore be shut . Fiftly , consider it will be as much as thou canst doe , to doe the worke of Death , when Death doth come , therefore prepare and get all thy other worke done before . For , my Beloved , consider three things ; First , Conscience usually is most active at the time of death ; a man that could withstand , and silence it in his life , yet when hee comes to dye , he shall heare his voyce , and perhaps not bee able to stand under the bitter inditements , and manifold accusations of it ; then it will spread the booke of thy life before thee , and then , and there thou shalt see thy sinnes as gastly presented , as if they were so many wounds newly made . Secondly , thy patience will bee tryed with varietie of paine , interruption of sleepe , every place will be a thorne to thee , and every action a burden . Thirdly , thy faith may be tryed to the utmost , if thou lookest to thy Wife , her teares may trouble thee ; if to thy Children , their cryes may perplexe thee ; ifto thy friends , they may bee discomforters to thee ; and will Satan let thee alone all this while , will he let him lye downe in comfort , who would not scarce let him live an houre in peace ? oh what a victory would it be , if hee could at the last make thee cast a way thy confidence ! it is true he cannotattaine it , but he may desperately attempt it . Why brethren , who knoweth the power of those sharpe temptations which may then beset him ? Verily , all the holinesse which we have attained already , all the duties we have performed already ; we may then looke on them with teares , and cry out , O why no sooner ? why no better ? why no more ? then all the strength of thy faith will be little enough to support thee . Will there then be a change befall even all the sonnes of men . Then ( to make some Use and Application of what hath beene said to ourselves . ) First , build no Tabernacls here ; Wee have here no abiding Citie . And , brethren , ( saith the Apostle ) 1 Cor. 7. 29 , 30 , 31. The time is short , it remaines that they that have wives , bee as if they had none ; and they that weepe , as though they wept not ; and they that ●…oyce , as though they rejoyced not , &c. Why this thirst for riches ? there will bee a change ; why this unwearied seeking after the things of this life , as if thy soule were to goe into a barne , or a bagge , and there tumble it selfe for ever ? Thou foole , this night may thy soule bee taken away , and whose possessions shall then thy carefull and only gettings bee ? the glasse will be broken , and all the wine will flye abroad : though thou hast with much eagernesse grasped the world in this life , ●…et in death thy hands must open themselves , and let it goe ; thou must not hold the world above thy life , nor thy life beyond the day of death ; no , wee cannot alway have that which we desire , wee must certainly part with what we most esteeme of . Secondly , what comfort is this to a good soule ! If wee had hope onely in this life ( saith Saint Paul ) wee of all men are most miserable , 1 Cor. 15. Death is a happy change to a holy person : First , it is a change which shall put a period to all his changes in this life : his outward condition , how of●… doth it change ? sometime by joy and sorrow , sometime by comfort and miserie , by health and sicknesse , by abundance and want , but when Death comes , all sorrow shall flye away for ever ; thou shalt never bee more troubled with a sick body , with a sad estate , with common losses ; but the change of a temporall life , shall set thee in a full and settled possession of an heavenly . His inward condition how oft doth it change ? sometime free , anon distressed ; now a sweet view of heaven , anon darkned with feare ; now rejoycing in Christ , anon buffeted with Sathan ; now blessing God for grace , anon distracted , with the insolent workings of remaining corruptions : but when Death comes , then comes a change of all this , it will release thee for ever of sinne and Sathan ; after death sinne shall be a burden no more , and Sathan shall be a tempter no longer , but thou shalt be as happy as thou canst desire , and shalt enjoy thy God , and thy Christ , without feare or trouble , in glory , in felicitie , in eternity ; all the cruell insolences of tyrants , shall come short of thy soule , thou shalt be above their malice , and beyond thy selfe . Secondly , it is a change , and no worse then a change , just as Ioseph changed his garments , and went into Pharaoh ; so thou shalt put off thy body , and goe into glory ; put off thy mortality , and goe into immortalitie . Oh whatterrour to wicked men ! a day of change will befall them ! Why didst thou say Oh David there is no bands in their death , and they are not in changes like other men ? Verily I should have checked thee , hadst thou not recanted it presently thy selfe , Psal. 73. 4. 17. 18. 19. and reported it to us , that they are set in slipperie places , and are brought into desolation , and cast down into destruction in a moment , and utterly consumed with terrour ; Good Lord , what a change is that to them ▪ they judged with insolent and unrighteous judgement the Children of God now , but death will change this ; the unjust steward shall be called to an account , and he that beat his fellow servant , shall bee eternally judged by a righteous God , and their honour shall sincke in the dust , neither shall their riches deliver them from wrath , but they shall see him whom they have peirced and persecuted , and shall not be able to escape his presence . A dismall thing will this bee , that a man shall have his honour die , and the great God put disgrace upon him ; a dismall change indeed , when a man shall see all his power changed into impotencie , his pleasures into torment , and wrath put upon his soule ; when God shall separate thee from his presence , thou shalt not have a drop of ease , nor any friend to assist thee , nor any hope of comfort , thou shalt bee stript of them all , and in a moment shall a change of all this bee . O considr this ( if there be any here ) that forget God , least he teare you in peeces and there bee none to helpe ; remember and consider your latter end , and applie your hearts to wisedome . Last of all , shall there be a change that shall befall every sonne of man ? then , Oh that this people were wise as Moses sayth , that they would remember their latter end , all the dayes of our appointed time , to waite till our change come . What do you thinke of servants to whom you had committed servile employments till you came home ; and if when you come home they were absent , and you found one in the street drunke , another in a chamber with a strumpet , how would you take this ? Brethren thinke upon it ; we are Gods servants , or should bee ; two things are imposed upon us , one to honour God , another to save our owne soules : if hee finde us doing the workes of the Divell , and the flesh , and finde us in the workes of the World , how will hee take this ? Come saith God , I have lent you a life thus many years , I told you what you should be , and what you should doe , and what have you beene doing all this life ? what have your workes been ? what courses have you taken ? are these the fruits of your waies , to have a life runne over with ignorance , with prophanesse , &c. Alas ! when a man at that time shall have nothing to say but , Lord , I have lived in such a sin all my dayes . I have fulfilled my owne desires ; thou hast set mee in this World , and I have laboured to get a great estate all my dayes : Another may say , I have spent my time in drunken societie , &c. What will God say to these men ? are these the endings of thy life , the fruits of thy opportunities ? where is the repentance I called for at thy hands ? where is that godly sorrow that I called for , for the sins of thy life ? did not I send thee into the world for this end , to get Grace , to get Faith , to make up thy accounts with mee thy God , and hast thou no regard to it ? Well thou hast beene foolish , inconsiderate for the time that is past ; yet now understand that a day of change will befall thee . O let us be perswaded , I beseech you bee perswaded to it , in this our day , to know the things that concerne our peace , whilest it is called to day not to harden our hearts ; whilest it is called to day not to deferre our repentance , thou art not assured of any more time then present ; Death may meet with thee as thou settest in thy seat , as thou goest out of the Church doore , and thou knowest thy heart hath beene wicked ; oh why wilt thou set thy eternall estate upon so small a point , as it were the cast of a Die. Remember what Daniel sayd to Nebuchadnezar , let it have acceptance with thee ; breake off thy sinnes by repentance , &c. Seing we must dye , and appeare before the judgement seate of God , what manner of persons ought we to bee in all holinesse of life and conversation ? as soone as we are we begin to sinne , and as soone as wee are wee begin to dye , let us looke upon our account and bee faithfull to our soules ; perhaps thy accounts are yet to make , oh bee sure to let it bee the first thing thou doest , and give thy selfe no rest till thou hast done it ; and when thou hast done this , labour to cleare it with the bloud of Christ , labour by humble confession , and hearty repentance to turne unto the Lord ; goe on in a holy course , and then assuredly wee shall live with joy , and dye with peace ; when wee can get grace in our soules , sorrow for our sins , newnesse in our natures , reformation in our lives , uprightnes in our waies , faith in Christ , a discharge from God , peace of conscience ; oh what a happie day , the day of death will bee to our Soules ! FINIS . ἙΞΑΛΈΞΙΟΝ . HEXALEXIUM . OR , SIX CORDIALS TO STRENGTHEN THE HEART OF EVERY FAITHFVLL CHRISTIAN AGAINST THE TERROURS OF DEATH . By DANIEL FEATLEY D. D. Chaplaine to his sacred Majestie . Philip. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ is to me life , and death is to me advantage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Immortall descended into a single combate with Death , and gave Death a deaths-wound by his death , Greek Liturg. LONDON , Printed by Iohn Dawson , for Nicolas Bourne . 1639. ITER NOVISSIMUM . OR , MAN HIS LAST PROGRESSE . A SERMON PREACHED At the Funerall of the Right Worshipfull Sir THOMAS THINNE , Knight . SERMON XLI . ECCLES . 12. 5. Man goeth to his long home , and the Mourners goe about the streetes . ALthough I might in the Kings ( King Solomons ) name command , yet I will rather in the Preachers ( his other style ) humbly entreate your religious attention to the last Scene , and Catastrophe of mans life , consisting of two Acts , and those very short . 1 The dead his passe , he goeth , &c. 2 The Mourners march , they goe about , &c. Whereas the whole Scripture is a Volumne of divine Sermons , and the Authour of every booke a Preacher , and every Chapter a lesson ; and every verse , and piece of a verse a Text. Gregorie Nysscen reasonably demands , why this Book which treateth throughout of the vanity of the world , and miserie of man , is intituled , The booke of the Preacher ? To passe by other answers rendred by him and others , not so pertinent to our present purpose , I conceive this title of the Preacher is in speciall set over this booke , to intimate unto us , that ( according to the Argument thereof ) there is no Doctrine so fit for all Preachers to teach , and all hearers to learne , as the vanitie of the creature , and the emptinesse of all earthly delights and comforts . And in very deed there is no meditation more serious , then upon the vanitie of the world , no consideration more seasonable , then of the brevitie and uncertainty of time it selfe ; no knowledge more wholesome then of the diseases of the mind ; no contemplation more divine , then of humane miserie and frailtie . Which though we reade in the inscription of every stone , see in the fall of every leafe , here in the knole of every bell , taste in the garnishing and sauce of every dish , smell in the stench of every dead corpses ; feele in the beating of every pulse : yet we are not sensible of it , wee will not take knowledge of it , though we cannot be ignorant of it . In which consideration the Wise man , whose words are as goads and nailes , vers . 11. pricks us deepe with the remembrance hereof , so deepe that hee drawes blood sanguinem anim●… , the blood of the soule ; as Saint Austin tearmeth our teares , lachrymae sanguis animae . For who can reade with drye eyes , that tbose that looke out of the windowes shall bee darkened . Who can heare without horrour , that the keepers of the house shall tremble , or consider without sorrow , that the daughters of musicke shall be brought low , or comment without deepe fetched sighes upon mans going to his long home , and the mourners going about the streetes , to wash them with teares , and sweepe them with Rosemarie . Origen , after he had chosen , rather facere periculosè quam perpeti turpitèr , to burne Incense to the Heathen gods , then to suffer his body to be defiled by a Blackamore , and the flower of his chastitic which he had so long time preserved to be some way blasted , at a Church in Ierusalem , goeth into the Pulpit , openeth the Bible at all adventures , intending to preach upon that Text which he should first light upon , but falling upon that verse in Psal. 50. But to the wicked , saith God , what hast thou to doe , to declare my statutes , or that thou shouldest take my covenants in thy mouth ? ( which contained his suspension ) shutteth his booke , speaketh not a word more , but comments upon it with his teares : so me thinkes having read this Text , in which I find all our capitall doomes written , I cannot doe better , then follow that Fathers prefident , and shut up not only my booke , but my mouth also , and seale up my lippes , and comment upon the coherence with distraction , the parts with passion , the notes with sighes , the periods with groanes , and the words with teares , for alas , as soone as a man commeth into his short booth in this world , which he saluteth with teares , he goeth to his long home , in the next , And the mourners goe about the streetes . It is lamentable to heare the poore infant which cannot speake , yet , to boad his owne misery , and to prophecie of his future condition , and what are the contents of his Prophecie , but lamentations , mournings and woes ? Saint Cyprian accords with Saint Austin in his dolefull note , Vitae mortalis anxietates , & dolores , & procellas mundi quas ingreditur in exordio statim suo ploratu , vel gemitu rudes animae testatur ; Little children newly borne , take in their first breath with a sigh , and come crying into the world , assoone as they open their eyes they shed teares , to helpe fill up the Vale of teares , into which they were then brought , and shall bee after a short time carried out with a streame of them , running from the eyes of all their friends . And if the Prologue and Epilogue bee no better , what shall wee judge of the Scenes and Acts of the life of man , they yeeld so deepe springs of teares , and such store of arguments against our aboad in this world , that many reading them in the bookes of Hegesias the Platonicke , presently brake the prison of their body , and leaped out of the world into the grave ; others concluded with Silenus , Optimum non nasci , proximum quam primum mori ; That it was simply best never to be borne , the next to it to die out of hand , and give the world our salve , and take our vale at once . How-be-it though this might passe for a sage Essay , and a strong line amongst Philosophers , yet wee Christians , who know that this present life to all that live godly in Christ Iesus , how full of troubles , cares , and persecutions so ever it bee , is but a sad and short Preface to endlesse Volumnes of joy , an Eves fast on earth to an everlasting feast in Heaven , ought thus to correct the former Apophthegme , Optimum renasci , proximum quam primùm mori ; That it is best to be new borne , and then ( if it so please God ) after our new birth to bee translated with all speed into the new Heaven . But soft we cannot take our degrees in Christs schoole per saltem , we must keepe our Termes , and performe our exercises , both of faith , obedience , and patience : wee must not looke from the Font , to be presently put into the rivers of pleasures , springing at Gods right hand for evermore . Wee must take a toylesome journey , and in it often drinke of the waters of Marah●… Wee must suffer with Christ , before wee reigne with him : Wee must taste of the bitter cup of his Passion , before wee drinke new Wine with him in his Kingdome : wee must sowe in teares here , that wee may reape in joy hereafter . Every man goeth , though some set out sooner , some later , and shall arive at his home , but let him looke to his way , as the way is he taketh , so shall the home be into which he is received , if he take the way on the right hand , and keepe within the pathes of Gods commandements , his home shall be the New Ierusalem descending from God , most gloriously shining with streetes of gold , gates of pearle , and foundations of precious stones , where all teares shall be wiped from his eyes ; but if he take the broad way on the left hand and follow it , his home shall be a dungeon or vault in Hell , where he shall be eternally both mourner and Corps . But to shoot somewhat nearer to the marke : Marriages and Funeralls though most different actions , and of a seeming contrary nature , yet are set forth and as it were apparelled with parallell rites , and ceremonies ; our raiments are changed in both , because in both our estate is changed , Bells are rung , flowers are strowed , and feasts kept in both , and anciently both were celebrated in the night by Torch-light : Hee that hath but halfe an eye , may see in the Ritualls of the Ancients , the blazing and sparkling as well of the funeriall , as the nuptiall lights ; and no marvaile the shadowes meete when the substances concurre ; the pictures resemble one the other , when the faces match ; the accessaries are corresponding , where the principalls are sutable as here they are ; for in marriage single life dyeth , and in death the soule is married to Christ : The couple to bee married in ancienter times , first met , and after an enterview and liking of each other , and a contract signed betweene them , presently departed , the Bride to her Mother , the Bridegroome to his Fathers house till the wedding day , on which the Bridegroome late in the night was brought to his Spouse , and then hee tooke her and inseparably linked him selfe unto her : Here the couple to bee married in man are the bodie and the soule ; at our birth the contract is made , but after a short enterview and small abode together , the parties are parted , and the bodie the Bride returneth to her Mothers house the earth , but the soule the Bridegroome to his Fathers house , the Father of 〈◊〉 in Heaven , as both their gests are set forth in this chapter verse 7. the dust returnes to the earth as it was , and the spirit to God that gave i●… . But in the evening of the World at that dreadfull night , after which the Angell swore there should bee no more day or time here : the soule is given by God to the bodie againe , and then the marriage is consummated , and both for ever fast coupled and wedded for better , for worse , to runne one everlasting fortune , and to participate either eternall joyes or torments together . Thus man is brought to his long home ; or as the Seventy and Saint Ierome render the Hebrew , his house of eternitie , and the mourners go about the streets : here is a short reckoning of all mankinde , like to that of the Psalmist , who alluding to the name of the two Patriarches sayth , Coll , ADAM ABEL , All men are altogether vanitie ; so here upon the foot of the account in Bonavent●…res casting , all appeare wretched and miserable , describitur miseria mortis in morientibus & compatientibus , all are either dead corpses , or sad mourners ; corpses alreadie dead , or mourners for the dead ; and their courses , and motions are two . 1 Straite , man goeth , &c. 2 Circular , mourners goe about . The dead goe directly to their long home , the living fetch a compasse and round about : the termini of which their motions shall bee the bounds of my discourse at this present . Wherein that you may the better discerne my passage from point to point , I will set up sixe Posts or standings . 1 The Scope . 2 Coherence . 3 Sense . 4 Parts . 5 Doctrine . 6 Use. The Scope will give light to the Coherence , the Coherence to the Sense , the Sense to the Parts , the Parts to the Doctrine , the Doctrine to the Use. Wherefore I humbly entreate the assistance of Gods Spirit , with the intention of yours ; whil'st in unfolding this rich peece of Arras , I shall point with the finger to . 1 The maine Scope . 2 The right Coherence . 3 The litterall Sense . 4 The naturall Division . 5 The generall Doctrine . 6 The speciall application of this parcell of holy Scripture . First the Scope . Although all other Canonicall bookes of this old and new Testament were read in the Church ; yet as Gregorie Nyssen acutely observes , this booke alone is intituled Ecclesiastes the Preacher , or Church-man : because this alone in a manner tendeth wholy to Ecclesiasticall politie , or such a kinde of life or conversation as becometh a Preacher , or Church-man . For the prime scope of this booke , is to stirre up all religious mindes to set forth towards Heaven betimes in the morning of our dayes , Chap. 12. verse 1. Remember thy Creatour in the dayes of thy youth ; to enter speedily into a strict course of holinesse , which will bring us to eternall happinesse , to dedicate to God and his service , the prime in both senses , that is the first and best part of our time . For as in a glasse of distilled water the purest and thinnest first runneth out , and nothing but lees and mouther at the last , so it is in our time and age . Optima queque dies miseries mortalibus ●…vi , prima fluit . Our best dayes first runne , and our worst at the last : And shall wee offer that indignitie to the Divine Majestie , as to offer him the Devills leavings ? florem aetat is 〈◊〉 consecr●…re , faecem Deo reservar●… , to consecrate the toppe to the Devill , and the bottome to God ; feed the flesh with the flower , and the spirit with the 〈◊〉 ▪ serve the world with our strength , and our Creatour with ou●… weaknesse ; give up our lusty and able members as weapons 〈◊〉 s●…nne , and our feeble and weake to righteousnesse . Will God accept the blinde , and the lame ; the leane , and the withered for a sacrifice ? How can we remember our Creatour in the dayes of our age , when our memorie and all other faculties of the soule are decaied ? How shall wee beare Christs yoake , when the Grashopper is a burthen unto us ? when wee are not able to beare our selves , but bow under the sole waight of age ? What delight can wee take in Gods service , when care , and feare , and sorrow , and paine , and manifold infirmities and diseases wholy possesse the heart , and dead all the vitall motions and lively affections thereof ? Old men are a kinde of Antipodes to young men ; it is evening with them , when it is morning with these ; it is Autumne in their bodies , when it is Spring in these : the Spring of the yeare to decrep●…t old men , is as the Fall ; Summer is Winter to them , and Winter death ; it is no pleasure to them to see the Almond-tree flourish , which is the Prognosticatour of the Spring , or the Grashopper leape and sing , the Preludium of Summer ; for they now minde not the Almond-tree , but the Cypresse ; nor thinke of the Grashopper , but of the worme , because they are far on in their way to their long home , and the mourners are already in the streets , marshalling as it were their troops , and setting all in equipage for their funerall ; no dilectable objects affect their dull and dying sences , but are rather grievous unto them , as the Sunne and Raine are to old stumpes of trees , which make them not spring againe , but rot them rather , and dispose them to putrifaction . And so I have past the first , and am come to the second Post or standing . The right Coherence . When they shall be afrayd of that which is high , and feare shall be in the way , and the Almod-tree shall flourish , and the Grashoper shall bee a burthen , and desire shall faile , because man goeth to his long home . If this Consequence be firme , the Coherence must needs bee good ; but if this bee infirme and lame , that must needes bee out of joynt , let us then consider of the Consequence . Surely Aristotle seemeth to bee of another minde , whose observation it is , old men that have their foot on Deaths threshold , would then draw backe their legge if they could , and at the very instant of their dissolution are most desirous of the continuance of their life , and seeing the pleasures of s●…e like the Apples of Tanta●… running away from them , they catch at them the more gr●…dily , for want is the 〈◊〉 one of d●…ire ; and experience offereth us many instances of old men , in wh●… Saint 〈◊〉 growes young againe ; who according to the corruption of nature which Saint Austin bewaileth with teares , ●…alunt libidi●…em expleri quam ex●…gui , they are so fa●…re from having no lust or desire of pleasures , as being cloyed there with , that they are more insatiable in them then in youth ; the flesh in them is like the Peacockes , quae ●…ctarecrudescit , which after it is sod , in time will grow raw again , so in them after mortification by diseases and age , it reviveth . Sophocles the Heathen Poet might passe for a Saint in comparison of them , for hee thanked God , that in his old age he was free from his most Imperious mistris , lust : these men on the contrary , desire to inthrall themselves againe in youthly pleasures , and concupisence in them is kindled even by the defect of fewell ; it vexeth them that their sinnes forsake them ; that through the impotencie of their limbes and faculties , they cannot runne into the like excesse as in former times : their few dayes before death , are like Shrovetide before Lent , they take their fill of flesh and fleshly desires , because they suppose that for ever after they must fast from them . Thus they spurre on their jadish flesh now unable to runne her former Stages , saying ; let us crowne our selves with Rose-buds , for they will presently wither , let us eate and drinke , for to morrow we shall dye . To reconcile the seeming difference betweene the miracle of humane wisedome , Aristotle ; and the Oracle of divine , Solomon , two distinctions may bee made use of . Of old Age. 1 In the entry , when it is vigorous . 2 In the exit , when it is decrepit , et ne ad mala quidem bona . Of old Men. 1 As they ought to bee . 2 As they are . When Euripides was taxed as too great a favourer of the female Sex , because in all his Tragedies he brought in vertuous women , and fitted them with good parts to Act ; whereas Sophocles , and other Poets of that Age , brought lewd and immodest women upon the Stage , and put odious parts upon them ; hee made this Apologie for himselfe : others sayth hee , in their Poems set forth women as they are , but I , such as they should be : Solomons words are capable of a like construction , desire fayleth because man goeth to his long home : that is , it doth in the best , and should in all ; for what a preposterous thing were it , for a man that hath one foore alreadie in the grave , and is drawing the other after , to desire to cut a crosse caper , and dance the morrice ? or for him that is neere his eternall Mansion hou●…e , to hankerby the way , and feast and revell it in an Inne . Moreover , Solomon here speaketh of a Barzillai , who hath no taste of his meate , no sence of delight ; no use , in a manner , of sense , to whom dainties are no dainties , because hee cannot taste them ; musicke is no musicke , because hee cannot heare 〈◊〉 ; sweet odours are no sweet odours , because he cannot smell them ; precious stones are no precious stones , because hee cannot vale●… them ; the fairest beauties are no beauties , because hee cannot discerne them : In a word , hee speaketh of an old man in whom all carnall lusts are either quite extinct , or happily exchanged into spirituall , or swallowed up with sorrow and feare of death , and a horrible apprehension of judgement . And so I come to the third Stage , which is the litterall sense and genuine interpretation of the words . As in Origen his Hexapla , every word almost had an Asterisk , or starre upon it ; so there needs a starre or some other light to be put upon every word of this Text , for there is a mist of obscuritie upon each of them , and a man may well misse his way , if hee know not exactly , who is here the man ? what 's meant by his going , or gate ? where is his long home ? and whence are these Mourners ? First , whether man bee taken Collectivè for the whole kinde , or Species , as the Logicians speake ; or Distributivè for every man in particular , wee shall seeme to bee at a losse . Man taken Collectivè , stirres not a foot to his long home ; for Philosophie reprieveth universall natures from death , or dissolution : and true it is , though single men every day dye , yet mankinde dieth not : If man bee taken Distributivè , for all particular men of what ranke or qualitie soever , wee shall have much to doe to distinguish the men in the former part of the Text , from the mourners in the latter . If all are attended with mourners to their funerall , then mourners themselves must have mourners ; and so either the traine will bee infinite , or the lag will bee destitute of mourners . Secondly , why useth hee this phrase of going , if it import death , sith some expect death and move not at all towards it ; some runne to it , to some it is sent ; some leape into it , as Cleombrotus ; some ride to it in state , as Antiochus Epiph●…nes ; some are tumbled downe into it , as S. Parius , Melius , some are dragged to it , as Sejanus ? In a word , when death surprizeth most men , and that in all postures of the bodie ; why is dying here called going ? man goeth . Thirdly , where is this long home ? in Heaven , or in Earth , Purgatorie , or Hell ? If wee speake of Heaven , or Hell , the Epithet long falls short , for they are eternall habitations : of Purgatorie , or the grave ( suppose there were any Purgatorie ) yet neither of them may bee properly termed a long home , sith neither the bodie stayes long in the one , nor the soule in the other . Fourthly , whence are these mourners ? if they are mercenarie and hyred from home , they are no true mourners ; if they are true mourners , they keepe their Closets , they gad not about the streets , they shut themselves long at home for their friends that are gone to their long home . To dispell all this mist of obscuritie , and set a light upon each of the materiall words of the Text , I answer . To the first Quere , that a man is here to be taken , neither Collective for all mankinde in a lumpe , nor Distributivè for every particular man without exception , but indefinite , or communiter ; for man in the ordinary course or tract ; for you shall hardly finde a man that hath no friend to drop a teare into his Grave . As for the last men that shall stand upon the earth , and shall bee alive at Christs comming ; they shall indeed passe by death properly , yet they shall dye after a sort , by passing from a mortall state , to an immortall ; and if their long home bee Heaven , they shall need no mourners ; if Hell , they shall want none to beare them companie , for at Christs second comming all kindreds of the earth shall mourne before him . I answer To the second , that going here is not taken pro motu progressivo , in speciall , as walking , or running , but in generall , for passing to another world which way so ever , whether wee make our way , or it bee made for us ; whether wee goe to death , or death come to us ; nay whether wee stirre , onlie still ; whether wee are sound of foote , or lame ; never had feet , or have lost them , wee goe this way of all flesh , as I shall shew hereafter . I answere To the third , that by long home , according to the Chaldee Paraphras●… , is here meant the grave , or the place where our bodies , or ( to speake more properly ) our remaines are bestowed and abide till the time of the restitution of all things ; the Originall is Beth g●…olemo , which S. Ierome renders domum aeternitatis s●… , because from thence ( as Lyra noteth ) he never returneth to live here ; or the house of his hidden time , to wit , where hee lyeth hid in his Coffin , and no eye seeth him : whereunto holy Iob alluding saith , Chap. 14. 10. Man dieth and ●…steth away , and giveth up ▪ the ghost , and where is he ? or d●…us mundt sui , ( as Caietan will have it ) the hou●… of his world , meaning the world of the dead ; or domus seculi sui , the house of his generation ( as Pagnine , Montanus and Tremelius well expresse it ) the place where all meete who lived together , the randevouze of all our deceased friends , allies and kindred even as farre as Adam : this home may bee called a long home , in comparison of our short homes from which we remove daylie , these houses we change at pleasure , that we cannot ; there our flesh , or our bones , or at least our ashes or dust shall bee kept in some place of the earth or sea , till the Heavens shall bee no more ▪ Iob 14. 12. I answer To the fourth , that by mourners are here meant all that attend the corpses to the funerall , whether they mourne in truth , or for fashion ; and they are sayd here to goe about the streets , either for the reason alleaged by Bonaventure , quia predolore quiescere nequiunt , because they cannot rest for hearts griefe and sorrow , or they goe about the streets to call company to the funerall ; or because they fetch their compasse , that they might make a more solemne procession to the Church , or Sepulchre . Among the Romans , the friends of the deceased hyred certaine women whom they called preficas , to lament over their dead : for the most part among the Iewes this sad taske was put upon widowes , or they tooke it upon themselves , as the words of the Prophet imply , and there were no widowes to make lamentation ; and of the Evangelist also , Acts 9. 39. and the widowes stood by weeping for Dorcas ; and indeed widowes are very proper for this imployment : When a Pot of water is full to the brimme , a little motion makes it runne over . Widowes , that are widowes indeed , and have lost in their Husbands all the joy and comfort of their life , have their eyes brimme full of teares , and therefore most easily they overflow , viduae optime deflent viduas , Widowes are the fittest to bemoane widowes ; and what is the body viod of the soul , but a widow deprived of her loving mate ? these widowes went about the streets weeping and howling , to awake the living out of their dead sleepe of securitie , and to ring in their eares that lesson of the Prophet ; all flesh is grasse , and the glorie of it as the flower of the field . As in a great Clock , when the Index pointeth to the houre , the wheeles move , the Clocke strikes , and there is a great noy●…e , till the plummets or weights touch the earth , so sayth Filius Fabri in his same , when the Index pointeth to the last houre of a rich man ; the Bell rings , and there is a hideous and fearefull noise of singers and mourners ; and this continueth till the waight , to wit the waightie corpses of the dead toucheth the ground , and is put into the earth ; after which the ●…umult ceaseth , and the loud musicke is turned into soft and solemne , the Lidian , into Dorricke , and the shallow channells of teares , which made such a noyse , shall runne into the depth of silent sorrow , or M●…re mortuum . And so I come to the fourth Stage . The naturall division of the Text. There are but three things appertaining to man here . 1. Life . 2 Death . 3. Buriall . And see they are all three in the Text. 1. Man goeth , there is his life . 2. To his long home , there is his Death . 3. And the Mourners goe about the streetes , there is his buriall described by pariphrasis . And so I am upon the fift stage . The Doctrine , Mans life is a voyage , his death the terme or period of this voyage , his Grave his home , and Mourners his attendance ; you may observe a kind of sequence in these observations in the Concatination of them ; the first link drawes the second , the second the third , the third the fourth ; if our life be a pilgrimage , our death must needes be the terme and our arivall at our Countrey , if Death bee our arrivall , the Grave must needes bee the house for our bodyes , if the Grave bee our house , what fit attendance there but mourners ? Our life is a pilgrimage , so it is tearmed by Iacob , Gen. 47. 9. The dayes of the yeares of my pilgrimage are 130. yeares ; And by David , Psal. 119. 54. Thy statutes have beene my songs in the house of my pilgrimage ; and wee are all pilgrims and strangers 1 Pet. 2. 11. and our fathers were no better ; Psal. 39. 10. I am a stranger , and sojourner , as all my fathers were , Vita est via , & omnes Christianus viator , Our life is a way , and every man living in this world a passenger . A direct motion , and that continuate , and uninterrupted from the cradle to the coffin , from the wombe to the tombe , is the way of all flesh , a way in which children walk , before they can goe ; and old men crawle , when they cannot now goe ; Infants who never had the use of their limbes , and impotent old who have lost them , yet runne this race , wherein though some make a longer line , and others a shorter , yet all finish their course : a strange race , wherein though a man stand still or sleepe , yet hee advanceth forward , and gaineth ground ; and he goeth so much the faster , by how much he is the weaker , for the lesse vigorous , the more speedily he tends to his long and last home : the houre-glasse is running , whether the Preacher proceeds , or makes a pawse ; and the shippe is sayling whither it is bound , when wee sleepe in our cabbine : so whether wee wake or sleepe , moove or rest , be busie or idle , minde it , or mind it not , we walke on toward our long home . That which Saint Paul spake in a morall , or divine sence , Seneca makes good in a naturall ; Wee dye daily , for every day , nay every houre , we lose some part of our life ; as our yeares increase , so our time decreaseth ; for the more yeares , moneths , dayes , or houres that we have lived , the lesse we have to live : the glasse is running , not only when the last sand drops out , but all the while : so wee are expiring and dying , from the running of the first sand in the houre-glasse of our life , to the last , from the moment we receive breath , to the moment that we breath out our last gaspe . Thus the man in my text goeth , or rather runneth still in his naturall course , that is , every man , for the word in the originall is Adam , in whom wee all die , who is so tarmed from Adama , the earth , not that more solid part of the earth , but the brittlest of all , red earth , sand , or dust , Pulvis es in pulverem ivis , Of dust thou art made , and dust shall be made of thee . Now if there be any living upon earth , who hath none of this earth in him , let him balke the way of all flesh ; but if the earth be an ingredient , nay , a predominant in his composition , then assure himselfe his resolution shal be into it , for the Dust will return to the earth as it was , ver . 7. Plato conceived the celestiall bodyes to be made , as it were , of the flower and purest of the elements , but the sub luna●…ie , and terrestriall of the bran and lees . ( Beloved ) we are made of dregs , and our mother is muther , cousin-germaine to corruption once removed , all men are either young or old ; the difference betweene them is no more , then wee find in the translations of my Text ; the old man , it , the young man , ibit , the one is now going , the other shall goe to his long home ; the one may die soone , the other cannot live long ; If he dye naturally , he keepeth his owne pace , and goeth of himselfe ; if he dye by violence , he is driven forward , and mending his pace , sooner arriveth at his long home . But as there is a naturall body , and a spirituall body ; an earthly Adam , and a heavenly ; so there is a naturall course of man , of which I have finished my discourse ; and a spirituall , of which I am yet to begin : As the naturall life , so the Christian is a progresse in which we ought not to stay , but to advance , still proceeding from grace to grace , and vertue to vertue ; If we ever looke to shine as the Sun in the kingdome of the Father , we must not be like Ioshua his Sunne that stood still ; or Hezekia's that went backe ten degrees ; but like Davids , which like a gyant runnes his course , and never ceaseth ; I need not direct any man in his naturall course from life to death , every man knowes it , and whether hee knowes it or no , he shall accomplish it , the spirituall course is more considerable , which is itinerarium ad Deum , a Journall to eternitie , a progresse from earth to heaven ; this progresse a man begins at his regeneration , and in part endeth in his dissolution by Death , but wholly and fully after his Resurrection ; the way here is Christ ; the viaticum the blessed Sacraments ; the light the Scriptures ; the guides , the ministers of the Word ; the theeves that lie in waite to rob us of our spirituall treasure , the divells ; our convoy the Angels ; our stages severall vertues and degrees of perfection , the Citie to which we bend our course , Ierusalem that is above , wherein are many Mansions , or eternall houses . And thus as before the old man , so now the new man goeth to his long and eternal home , without any resting place betweene , at which all the ordinary sort ▪ of the Romanists must bait , though little for their ease , cooling or refreshing , for it is in a hot-house ; nay , a house all on fire ; nay all of fire , and that as hot as hell ; I meane Purgatory , wherewith if Solomon had beene acquainted , hee would have changed this motto of mortalitie , and not have said , man goeth to his eternall home ; but to his purging bath , and the Friers goe about the streetes singing Masses and Dirges for his soule ; assuredly if the soules of those that die under the Gospell need a sacrifice to deliver them from the torment of a temporarie hell , or Purgatorie fire , the soules of them that died under the Law much more needed it ; why then did Moses appoint none for them ? why did none of the inspired Prophets pray for the release of their soules ? Solomon if there had beene such a stop in the mid-way , would have made a pawse in his speech , and not said im-immediately man goeth In domum eternitatis suae , into his everlasting home , as the Seventie , and the vulgar Latine , ( which no Papist upon paine of a curse , can reject , ) render the Hebrew Beth gnolomo . Purgatorie is no such home ; therefore Gregorie of Neocesarea , and Cyprian so expound this Text , that they quite leave out this immaginarie fire kindled in the paper walls of Purgatorie . Gregorie saith , the good man marcheth out joyfully towards his eternall house , but the wicked drawes backe and bedewes the threshold with teares , and fills all with lamentations : and that wee may know when a man taketh possession of his eternal home , Saint Cyprian tels us it is upon the expiring of our lease in the poore tenement of our body . If there be a Purgatorie for Soules after this life , why not for bodyes also which need as much pu●…ging as soules ? if such a place be to be found , wee are certainely like to heare of it from Philosophie or Divinitie , and may discover it either in the mappe of the World , or in the type of Heaven , the holy Scripture . Nature gives us no notice of any such place ; in Scripture wee finde indeed a Purgatorie , but it is either in the laver of our regeneration , or in the blood of our Redemption , for so wee reade I Iohn 1. 7. The blood of Iesus Christ cleanseth , or purgeth us from all finnes ; if from all sinnes , then none are left to bee burned out with Purgatorie fire . The Philosophers indeed describe a fire in the night , which they call ignis fatuus ; or the fooles fire , because it leads fooles out of their way , whereby they often fall into bogges , or theeves hands ; is not this Romish Purgatorie , that ignis fatuus , that leades fooles in the night of errour out of their right way , whereby they truly fall into theeves hands ? I meane the Monkes and Friers , Priests , and Jesuits , who though they can purge neither the bodies , nor the souls of the deceased , yet they can the purses of the living , by these fire-works of their witte . But I list not to dwell any longer in Purgatorie , because there is no such reall place , either in the world , or out of it . I am now come , though long first , to mans long home , which cannot be described in a short time , and therefore I leape into my last stage , which as you may remember was ; The Application of the Text to this sad occasion . As a contrary order is used in a compositive method , to that which is taken in a resolotive , so I must now use in the Application of my Text , a method direct contrary to that which I followed in my Explication : for therein first I shewed you how the naturall man goeth to his long , and the Spirituall to his eternall home ; and after how , and why , and what sort of Mourners went about the streetes lamenting the deceased ; but now I am first to speake of the Mourners , who have already finished their circular motion , and then of the direct motion of the Man , the man of qualitie , the man of worth , the man of estate and credit , who is already arived at his long Lete , and now entering into his long home . Touching the Mourners I cannot but take notice of their number and qualitie ; the number is great we see , yet wee see not all who yet are the truest Mourners , pouring out their soules to God with teares in their private closets . Illa dolet verè , quae sine teste dolet . Her portion of sorrow like Benjamins , is five times more then any others whose losse of a Husband , and such a Husband is invaluable . Secondly , the qualitie of the Mourners is not slightly to be passed by , debetur iis religiosa mora ; for , not only great store of the Gentrie and Commons , but some also of the Nobilitie , the chiefe Officers of the Crowne , and Peeres of the Realme ; not Religion only and learning , but Honour and Justice also hath put on Blackes for him , thereby testifying to all men their joynt-respect to him , and misse of him . And if any prompted by Iudas shall object against this Solemnitie , and prolixe ceremonie ut quid perditio ista ? To what serves this waste ? might not the money have been better expended in charitable almes , to the reliefe of very many poore . I answer in the words of our Saviour , Haec oportet facere , & illa non omittere ; Those workes of charitie they spake of , ought to be done : and these of decent Rites and ceremonies not to be left undone : the rule of the Apostle , Let all things be done decently and in order , is a warrant as well for the due Exequies of the dead as Obsequies of the living : if all things must be done decently , and in order , in the State and Common-wealth , much more in the Church , whose embleme is , Acies ordinata , an Armie marshalled in excellent order , with Banners displayed ; and if all things in the Church must bee so carried then Funeralls as well as Nuptialls , Burials as well as Christnings ; and if so , then ought they to bee celebrated not after the preposterous manner of some in the night as workes of darknesse : but in the day as works of Pietie , in honour of them who have received the inheritance of Saints in light , not penuriously and basely , but nobly and liberally ; where the quality of the dead requireth it , and the estate will beare it . Howbeit I confesse , that as Magnificence is alwayes a vertue , so prodigalitie is a vice ; and one of those master-vices which hath gotten a great head in this Kingdome , and a Garland upon it . Yet to doe the dead right , though luxurie bee guiltie of the death of many : yet the dead are no way guiltie of this superfluirie , they neither order it , nor are sensible of it ; neither is the prodigalitie ( under the weightie burden whereof the Land groaneth ) so much seene in blacke clothes , as in Silkes and Velvets , cloth of Gold and Tissue ; not in Jeat as in Pearle , and precious stones ; not in building Marble Sepulchres for the dead , as Marble houses for the living ; not in armorie , as in luxurie ; not in pendants , as in attendants ; not in Funeralls , as in Nuptials , Maskes and Pageants , Court entertainments , and Citie feasts , at which if Vitellius or Apicius were bidden , they would condemne themselves for too much frugalitie . What Seneca spake of time , solius temporis prodigi sumus , cujus unius honesta est avaritia , wee are lavish of our time , of which covetousnesse is onely commendable ; we may invert , and with truth confesse , we are frugall for the most part in those things ( I meane the service of the living God , and offices of pietie to the dead ) wherein not only bounty , but magnificence also is most commendable . If any bee otherwayes minded , and repine and grudge at this last honour to the dead , and comfort to the living ; I shall use no other reproofe of him at this present , then a like to that of Constantine recorded in Eusebius Goe to Acesias who art so precise , and holdest none worthy to keepe pace with thee , fac scalam , & ascende solus in coelum Make a ladder , and climbe up alone upon it to heaven : so let these men make them a Bere like the new-found Chariots in the Low-countreyes , that runne of themselves without a driver , and let them be carried alone in it to their long home ; Let no Mourners follow them , nor eye pittie them , or shed teare for them . Nec enim lex justior ulla est . But let them who have lived in credit die in honour ; let them who in their life time did many good offices to the dead , after they are dead receive the like offices from the living . Out of which number , envie it selfe cannot exempt our deceased brother . Of whose naturall parts perfected by Art and learning , and his Morrall much improved by grace . I shall say nothing by way of amplification but this , that nothing can bee sayd of them by way of amplification . All rhe●…oricall exaggeration will prove a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diminution of them . In summe , he was a most provident housholder , loving Husband , indulgent Father , kinde Landlord , and liberall Patron . So kinde a Landlord , that when his Tennants were behinde with him , hee was so farre from suing them , or putting them to trouble to extort his due from them ; that instead of receiving from them , hee lent great summes unto them ; by the good employment whereof they were enabled to recover themselves and pay him . So liberall a Patron hee was , that hee not onely freely bestowed all the Benefices that fell in his gift , but was also at all the charge of institution , induction , composition , first-fruits , and whatsoever burthen fell upon the Incumbent : Such patterns of Patrons , wee may rather wish then hope for after him ; what shall I need to adde more concerning him , whose birth was illustrious , his education liberall , his Patromonie great , his Matches sutable , his life exemplarie , and his death cōfortable ? Single vertues wee meet with in many , but such combinations as were in him , such affabilitie in such gravitie , such humilitie in such eminencie , such patience in such tryalls , such temperance and moderation in such abundance , as we have just cause to blesse God for in him , so we have great cause to pray for in others of his Ranke . In his tender yeares hee was set as a choyce Plant in the famous Nurserie of good learning and Religion , the Universitie of Oxford , where living as a Commoner in Corpus Christi Colledge , under the care and tuition of Doctor Sebastian Wenfield ; hee very much thrived and grew above his equalls both in grace and in knowledge , gaining to himselfe as much love , as learning . After hee was removed from thence , hee fell into very great troubles , as well before as after the death of his Father , but the Lord delivered him out of all : These crosses and afflictions served but as Files to brighten those gifts and graces in him , which shined afterwards most brightly in his moresetled estate , and eminent employments , being chosen Deputie Lievetenant in Wiltshire ; Commissioner in three Shires , Foure times High-Sheriffe , and often knight for the Shire in Parliament ; in all which places of important negotiations and great trust , hee so carried himselfe , that all men might see in all his actions , hee had a speciall eye to the Motto in his Escouchion , Ieay bonne cause , for with Mary hee alwayes chose the good part , and stood up for the truth , which hee confirmed with his last breath . You have heard what hee was in publicke , but what was hee in private ? wee have seene him in the Sunne , how demeaned hee himselfe in the shade ? True , Religion is like the precious stone Garamantites , which casteth no great lustre outwardly , but semper intus habeat aur●…as g●…ttus : but wee may discerne as it were golden drops within . Three of these after I have presented to your view , I will then set free your patience , and give your sorrow full scope to vent it selfe in teares . The first of these was tendernes of conscience , which is one of the most infallible tokens and markes of the Child of God ; so tender was hee , that he would undertake no businesse before hee was fully perswaded of the lawfulnesse thereof , both by cleare texts of Scripture , and the approbation of most learned and conscientious Divines ; hee made scruple , not onely of committing the least knowne sinne , but of imbarking into any action which was questionable among those that love the truth in sinceritie . And therefore , although God blessed him with great wealth , and store of coyne , yet hee never put it to Usurie or Interest thereby to increase it , for he held the tolleration of the Law in this Kingdome to bee no sufficient warrant for any violation of the divine Law , the distinctions lately coyned , of toothlesse and biting Usurie hee no way allowed , judging truly , that all Usurie according to the Hebrew Etymologie , is biting , and hath not onely teeth , but Adders teeth envenomed ; for all Usurie if it bi●…e not our Brother as per accidens sometimes it may not , yet it bi●…eth the conscience of all such who have any remorse of sinne . The second aurea gutta was Christian compassion , whereby he tooke to heart the afflictions of Ioseph , and miserie of Lazarus , whose sores hee cured with the most precious balsamum hee could buy for his money . What Plinie writeth ( lib. ●…2 . c. 8. Attalus usus est Thynni recentiores adipe ad ul●…era ) on the Fish in Latine Thynnus , that it is a soveraign remedie against many diseases , and cureth all kinde of ulcers , was truly verified in him ; for hee furnished himselfe with the best cordialls and the rarest medicinall receipts ; and when hee heard of any poore , sicke , or hurt ; hee not onely sent them money , but Bezar , and balsamum , thinking nothing could cost him too deare , whereby he might save the life , or recover the health of the poorest member of Christ Jesus . In the yeares of dearth and sicknesse , he sent provision to all the Parishes about him , and thrice a weeke relieved a hundred atleast at his gate : neither did his compassion dye with him , for in his Will and Testament confirmed by him the day before his death , hee bequeathed divers Legacies to the poore , whereof these following came to my notice . To Saint Margarets in Westminster , 10. pound . To Kempsford , 60. pound . To Cosley , 60. pound . To Froome , and the Woodlands , 100. pound . To Warmester , 100. pound . To Deverill , and Mounten , 100. pound . The last aurea gutta which I shall present to your view at this time , was his fervencie of zeale for the truth of the Gospell ; in all the Benefices which hee bestowed , hee tooke speciall care to make choice of men sound in the Faith , no way warping either to Popish superstition , or 〈◊〉 seperation : as he made greatest accompt of those Ministers of the Gospell , who were serve●… i●… spirit , zealous for the truth ; so hee hated none more then 〈◊〉 , and luke-warme Laodica●… : he ●…eldome spake of any Romanist without expressing a great dete●…tation of their idolatrie , and superstition : the night before he changed this life for a better , after an humble confe●…ion of his sinnes ingenerall , and a particular 〈◊〉 of the Articles of his beliefe , in which hee had lived , and now was resolved to die , he added , I renounce all Popish superstition , all mans merits , trusting only upon the merits of the Death and passion of my Saviour ; and whosoever trusteth on any other , shall finde when hee is dying , if not before , that hee leaneth upon broken reedes . Here after the benediction of his Wife and Children , being required by me to ease his mind , and declare if any thing lay heavie upon his conscience ; he answered , nothing he thanked God ; yet like an obedient child of his Mother , the Church of England , both heartily desired , and received her absolution : and now professing that hee was most willing to leave the world ; he besought all to pray for him ; and himselfe prayed most ●…ervenely ; that God would enable him patiently to abide his good will and pleasure , and to goe through this last and greatest worke of faith and patience : and the pangs of Death ●…oone after comming upon him , he fixed his eyes on Heaven from whence came his helpe , and to the last gaspe , lifted up his hand , as it were , to lay hold on that Crowne of righteousnesse , which Christ reacheth out to all his children , who hold out the good fight of Faith to the end , and conquer in the end ; Which crowne of righteousnesse , the Lord who hath purchased with his blood , after we have finished likewise our courses , of his infinite bountie bestow upon us all . Cui , &c. FINIS . TEMPVS PVTATIONIS . OR , THE RIPE ALMOND GATHERED . A SERMON APPOINTED to be Preached at the Funeralls of the Right Honourable , the Earle of EXETER , in the Abbie Church at Westminster SERMON XLII . GEN. 15. 15. And thou shalt goe to thy Fathers in peace , thou shalt bee buried in a good old Age. IT was the manner of the Egyptians and Greekes to embalme the dead bodies of great Personages , and anoynt them all over with Honey , which kept them a long time from corrupting and putrifying in their Sepulchres . Thus the Macedonians preserved the Corpes of Alexander ( as some Historians report ) above a hundred yeares from rotting in his Coffine . But Gemistus Phleton being to performe a like Rite to Ages●…laus , for want of Honey layd his Corpes in Waxe made of Honey-combes . I am sor●…e I am at this time to give the Motto to this Embleme . A Person of qualitie , a Person of wealth , a Person of noble birth , a Person of Honour , a Person of fame and renowne , whose soule is alreadie bound up in the bundle of life , is now to hee brought with Honour to his long home ; and though not his Bodie , yet his name to bee embalmed , and preserved as it were in honey , in the sweet Commemoration of his Vertues : and the first Standard-bearer of Religion under his Majestie , and the great Master of these sacred Rites and Ceremonies was designed to doe this office , and hee richly provided for it ; of whom I may truely say as Homer of Nestor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cujus ex ore melle dulcior flueb●…t oratio . But si●…h it hath pleased the Divine Providence , whose footsteps are not knowne , to take away for a time the use of his feete , who should at this time have stood on this holy Mount. Bounden dutie and service hath layd upon mee Genistus Phletons taske ; and I am constrained as hee was in-apia mellis cera mortuum circùm linere , to use Waxe for want of Honey , and vulgar oyle in stead of precious balme : my best Apology is , that I prayed heartily with Moses , that God would send the message ( I am to deliver ) by him by whom hee should send : But hee will make choice of his owne instrumen●…s , and sometimes of set purpose hee will make use of the weake and ignoble , the more to shew his power through the infirmitie , and glorie through the ignoblenesse of the meanes . The Walls of Iericho shall fall with a noyse onely , and this noyse shall not bee the shrill and sweet sound of silver Trumpets , but the harsh and hollow sound of Rams hornes ; and even from this disappointing of the chiefe Actour in this mournfull Scene , and taking a Novice in his roome , you may gather this flower as it were by the way , and strew it with others upon the Hearse , that wee cannot resolve , or certainly build upon any thing in this World ; we are sure of nothing , not so much as of the Tombe wee shall bee layd in , not of our winding-sheet , not of our grave-clothes , not of our Mourners , not of our Preacher : Wee are not sure of our Tombe-stone , for when Ioseph of Arimathea hewed out a Tombe-stone out of the Rocke , hee intended it for himselfe ; yet was hee not layd there , but our Saviour in it : We are not sure of our grave , cloathes , and winding-sheet ; for Heliogobalus the Emperour provided himselfe of rich furniture in this kinde ; and moreover , in case he should come to a violent end , or be forced to make away himselfe , hee kept by him golden fetters , and silken ropes ; and made a Bath of Rose-water to drowne himselfe in , yet none of all these were made use of at his miserable death an dignominious burial in a laystall . Nay , a man is not sure that his s●…nne shall cover his flesh , for Zisca his skin was plucked off after his death , and a Drumme made of it . Lastly , a man is not sure of his Bearers or Mourners , nor the Preacher who shall make his Funerall Sermon , as you learne to your costs this day . For that excessive speech of Saint Ierome , abasing himselfe in comparison of Roffinus will prove defective , in expressing the difference betweene him whom you heare , and whom you should heare . I shall thinke my selfe happie if I can but tread in any of his steps , or imprint , but one of his notes in your heart . Which that I may doe the better , I have borrowed his characters , I meane the words of that Text which he chose , as best befitting this occasion , wherein we see that performed to one of the sonnes of Abraham , which was long agoe promised to the Father of the faithfull , that he should goe to his Fathers in peace , and bee buried in a good old age . The hand of a dead man stroaking the part , cures the Tympanie , and certainly the consideration of death , is a present meanes to cure the swelling of pride in any ; for in this l●…fe many things make oddes betweene men and women ; as birth , education , wealth , alliance and honour : but Death makes all even , respice sepulchra , saith Saint Austin , Survey mens graves , and tell mee then who is beautifull , and who is deformed : all there have hollow eyes , flat noses , and gastly lookes ; Nireus and Thersites cannot bee there distinguished : tell mee who is rich , and who is poore ; all there weare the same weede , their winding-sheete : Tell mee , who is noble , and who base and ignoble , the wormes claime kindred of all : tell mee , who is well housed , and who ill ; all there are bestowed in darke and dankish roomes under ground . If this will not satisfie you , take a sive and sift the dust and ashes of all men , and shew me which is which . I grant there is some difference in dust : there is powder of Diamonds , there is gold dust , and brasse pinne-dust , and saw-dust , and common dust ; the powder of Diamonds resembles the remaines of Princes ; gold dust , the remaines of Noble-men ; pinne-dust , the remaines of the Tradesman ; saw-dust , the remaines of the day-labourer , and common dust , the remaines of the vulgar , which have no qualitie or profession to distinguish them ; yet all is but dust . At a game of Chesse , wee see Kings and Queenes , and Bishops , and Knights upon the board , and they have their severall walkes , and contest one with the other in points of State and honour : but when the game is done all together with the Pawnes are shuffled in one bagge ; in like manner in this life men appeare in different garbes , and take divers courses , some are Kings , some are Officers , some Bishops , some Knights , some of other rankes and orders . But when this life like a game is done , which is sometimes sooner , sometimes later , all are shuffled together with the many or vulgar sort of people , and lye in darknesse and obscuritie till the last man is borne upon the earth , but after that Erunt ipsis quoque fata sepulchres . the Grave which hath swallowed up all the sonnes of Adam , shall be swallowed up it selfe into victorie . Till then wee shall all goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in our severall ranke and order , take our last walke , the way of all flesh ; and it is happy if wee goe it as Abraham did here in peace , and a speciall blessing , if we be gathered as hee was to his Fathers in the Autmne of a good old age . In which words we have two Acts of a Tragedie , the former acted upon his stage , thou shalt goe to thy fathers , the latter under the scaffold , and bee buried in a good old age . None die better then they , who have life in their hope : and none live better then they , who have death in their mind and thought ; especially if it be in the time of their health , and bloome of their beautie , and pride of their youth , and top of their earthly happinesse . For this cause Ioseph of Arimathea , is supposed by many , to have set his Sepulchre in his Garden , as it were to sawce his sweetest pleasures , with the sad thoughts of his Funerall : and Iohn surnamed the Almoner began his Sepulchre , on the day he was Confecrated Patriarke of Alexandria : and it was the manner of the ancient Emperours at their Coronation feast , to have severall sorts of Marble shewed them , to the end , that they might choose one of them for their Tombe-stone ; and agreeable hereunto the interlinearie glosse yeeldeth a reason why God commanded that the oyle where with the Kings were annoynted , should bee compounded with Cinonion , and other spices , quod sit cinericii coloris , because it is of the colour of Ashes , or rather such mold as is digged out of Graves , to put them in mind that very day in which they were made gods upon earth , that they should die like men . In which regard wee have great cause to blesse the providence of our heavenly Father , who in the midst of our Mariage feasts , and many occasions of mirth and joy , presents us with such sad spectacles , as here we see ; to the end we should not exceed in our mirth , or too farre set our heart upon the pleasures and comforts of this life , which like sticks under a pot after a blaze fall suddenly into ashes . Let us learne from all the changes and chances of this mortall life , not to sing a requiem to our soules here , with the foole in the Gospell , because wee have wealth laid up for us , for many yeares , for if our riches take not their wings , and flye away from us , wee shall bee taken away from them , we shall be arrested by Gods Bayliffe , Death , and then wee must goe . But thou shalt goe . Our observations from this Scripture ariseth from two springs 1. The manner . 2. The matter . The former divides it selfe into two Rivelets , the latter into three : In the former , to wit , the manner I observe , 1. That these words were spoken to Abraham in a Dreame , ( when the Sunne was going downe a heavie sleepe fell upon him . ) 2. That they were spoken by way of Gracious promise . In the latter , to wit , the matter I observe three blessings bestowed upon Abraham . 1. A comfortable death , Thou shalt goe in peace . 2. An honourable buriall , and bee buried with thy Fathers . 3. A seasonable time for both , in a good old age . First , of the manner ; When the Sunne was setting , a dead sleepe and dreadfull darknesse fell upon Abraham , and God shewed him in a dreame , the miserie and thraldome of his posteritie in Egypt : Know of a suretie , that thy seed shall be a stranger in a land that is not theirs , and shall serve them , and they shall afflict them 400. yeares , vers . 13. and lest at the sight hereof his heart should utterly have failed him , and his bowels dried up within him like a pot-sheard ; God cleareth the skie which was clowded with a smoake of a fiery furnace , ver . 17. and cheareth his heart , reviving him with a promise of safetie , and peace for himselfe , and of deliverance of his posteritie also out of their grievous servitude , after a certaine period of yeares allotted for the promise of the growth and ripenesse of the Amorites sinnes . For dreames in generall , the great Secretarie of Nature discovereth unto us , that the Dreames of good men , are better than the Dreames of bad ; and he will have his foelix or happy man to have a singular priviledge above other men , even in his sleepe . And doubtlesse , as a good conscience is a full feast in the day , so it is a light banquet in the night ; for better thoughts , and phantasies in the day , beget better dreames in the night : as the brighter colours in the Window , when the Sunne shineth cast clearer species intentionales , or reflections from them on the Wall. God is with his children , as well in the night , as in the day , and he imparts his counsells , and discloseth his secrets , as well by dreames in the one , as by visions in the other . That prophesie of Ioel , I will poure out my spirit upon all flesh , and your young men shall see visions , and your old men shall dreame dreames , though it were fulfilled in the day of Penticost , ( as Saint Peter instructeth us ) yet ought it not to be restrained to that day , or the Apostles time only . For it hath been verified in all after-ages , and holdeth still for profitable , and comfortable irradiations of Gods Spirit upon the soule , by day and night , though not for supernaturall and propheticall revelations , or not so frequent : Dreames therefore as they are not with the Easterne people superstitiously to be observed ; so neither are they utterly to be neglected , as idle and vaine nocturnall phantasies ; The Poet could say : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iupiter sends Dreames , and Aristotle dreamed not , when hee wrote his exact discourse of Divination by dreames ; nor Artemidorus when hee published his curious tract , intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judgement of Dreames , for the experience of all times proveth , that the Dreames of many men , especially a little before their death , have been very considerable : When the Windowes of the senses are shut , the soule hath best leisure to looke into her selfe : and after sicknesse hath battered downe the walls of the darke prison of the body , in which she was close kept , more light breakes in upon her , and she seeth farther off then she could before ; and this is the meaning of the Platonicks , in that their Apophthegme , anima promonet in morte , The soule lookes out , as it were , neere death : For this particular in my Text , God is gracious to many of his children now adayes by Dreames , or otherwayes to give them notice of their departure hence . To some he maketh knowne the yeare , to some the moneth , to some the very day and houre , when they shall goe the way of all flesh . And as here he fore-shewed Abraham his departure from hence per viam lacteum , by the milkie way , as it were , that is by a sweet and pleasant passage of a naturall death in the autumn of his life : so also in a Dreame he represented to Saint Polycarpe , and Saint Cyprian , their passage per viam sanguineam , The bloody way of martyrdome . Policarp not many moneths before hee was sacrificed for a whole burnt-offering to God , dreamed that his bed was all on fire under him : and Saint Cyprian saw in a Dreame the Proconsull give order to the Clerke of the Assizes , to write downe his sentence ( which was to have his head cut off with a Sword ) which when the Clerke by signes made knowne to Saint Cyprian , the godly Bishop earnestly desired a little delay of the execution , that he might set his house in order ; and the Clerke answered him in his dreame , that his petition was granted ; and so it fell out accordingly , that that day twelve moneth ( after he had this Dreame ) this Saint of God closing first his owne eyes , lost his head on earth , but received a glorious crowne of martyrdome in heaven . The second thing I observed in the manner was , that these words were uttered by way of promise to Abraham , whence Calvin rightly inferreth , that Abrahams long life , was a favour of God unto him , not the purchase of his owne merits , much lesse the fruit of his owne care , for although speaking in ordinè ad secundas causas , a man may be said by the observation of physick rules , to prolong his dayes upon earth , as Galen did , who was otherwayes a man of a very crazie body , and could not in all likelyhood have held out halfe so long : yet if wee speake simply and absolutely ; it is certaine , that as no man can by his care adde a cubite to his stature , nor an houre to his life , beyond the period set by God before all time ; for my times are in thy hands , saith David , and our dayes are determined , saith Iob , the number of our moneths is with thee ; thou hast appointed man his bounds , which hee cannot passe . Job 14. 5. and 7. 1. Is there not an appointed time to man , are not his dayes , as the dayes of a hireling ? The Almond tree groweth not upon the head of any , without dew from heaven ; here it grew and bloomed in a seasonable time . If life be a blessing , long life is a greater blessing ; especially if it be crowned with a happy death ; for the last Act maketh our life a Comedie , or a Tragedie ; and as the evening proves the day , so a mans estate at his death , and after over-rules the verdict of his life . Dicique beatus , Ante obitum nemo supremaque funera debet . and so I fall into the road of my Text , and begin to treate of the peaceable end of those who die in the faith , and lie in the bosome of Abraham . Goe to thy fathers in peace . There is a great difference about the interpretation of this phrase , Ibis ad patres , and the reason of the difference is , the difficultie which insueth upon every interpretation : For if we referre these words to the body of Abraham , and the buriall thereof in the Sepulchres of his Fathers ; this Exposition complieth not with the truth of the storie ; for none but Sarah lay in this cave , Abrahams Fathers were else-where bestowed . If we referre them to the soule of Abraham , and illustrate them with this glosse , Thou shalt goe in thy soule , to the glerious troupe of thy Ancestours ; a question then will grow , what that place is whether his Fathers went before him , is it Heaven ? but some of Abrahams Fathers were Idolatours , and we have no warrant to place any Idolatour there . Is it Hell ? thither no man goes in peace , neither did ever yet any Jew , or Christian so rubbe his forehead , or rather arme it with brasse ; as to affirme that the soule of Abraham in whom all generations of the earth were blessed was in Hell : shall wee then send him to the Rabbins Limbus , or the Popish Purgatorie , or the auncient Fathers occulta receptacula hidden receptacles , or unknowne places ; wherein Tertullian conceiveth , that the soules of the faithfull departed , resemble those among the Romans , who stood for offices , and the day of the election , while the voyces were in calculation , expected in a white gowne , whether they were chosen or not . Saint Austine , also is very expresse for these hidden Cells ; from the death of a man till the last resurrection , the soules are bestowed in hidden receptacles , as every soule is worthy either rest or paine . To dispell this mist which hath caused many to misse their way , first by the light of the Scripture , I will cleare the Point in question , and then interpret the phrase . First then for the soules of the faithfulls flight after shee is free from this clog of flesh ; I answer , that it is straight to Heaven to the assembly of the first borne there , and the spirits of just men made perfect : for of Enoch who was translated , that he might walke with God , and of Elias , who was carried up into Heaven in a fierie Chariot ; there is little doubt can bee made ; and lesse of Abraham , to whose bosome in Heaven Lazarus was carried : and least of all on the Theife , to whom Christ promised on the Crosse , this day thou shalt bee with mee in Paradise . Why should Saint Paul so earnestly desire to bee dissolved and to bee with Christ ; if after his dissolution till the day of judgement , hee should not come neare him nor see his face ? Why should all godly Christians bee so willing to bee absent from the bodie , that they might bee present with the Lord , if after they were absent from the bodie they should not come into the Lords presence ? who dare question that which the Apostle so expresly and so confidently delivers , wee know that if the house of our earthly tabernacle bee dissolved , wee have an eternall in the Heavens . As for the phrase thou shalt go to thy Fathers , it is but an elegant circumlocution of the period of our life ; a quaver upon the close thereof , for the meaning is , thou shalt dye , or go the way of all flesh , Quo pius ●…neas quo dives Tullus & Ancus . whether all thy Fathers went before thee , good and bad , rich and poore ; for Deaths sickle like the Italian Captaines sword , which could not distinguish betweene a Guelf and Gibelive , slaies all , and makes a prey of all . The righteous soule must for a time be divorced from the body as well as the foule of the wicked , and in the graves the Wormes claime kindred of the elect , as well as of the reprobate : the consideration whereof , put the Preacher into a passion , how doth the righteous man dye as well as the wicked ? as it is said of Abraham , that hee is gathered to his Fathers ; so it is sayd also of Ishmael and may bee of the wickedest man that breathes . And herein the language of Canaan , and the language of Ashdod , doe not much differ : for what the Romans meane by that their phrase , abijt ad plures , hee is gone to the many . The Hebrewes in a sanctified phrase expresse by abijt ad patres , hee is gone to his Fathers , or gathered to his people , where of some interpreters give this acute reason . It cannot bee sayd of us here whilest wee live , that wee are gathered to our owne people in a spirituall sense , because here good and bad are gathered together , Elect and Reprobate so journe together , all are as it were joynt Comminers upon the earth , the Citie of God , and the Citie of the World sayle in the same shippe to the Haven of death . The Draw-net of the Gospell catcheth sweet and stinking fish , in Gods field , Tares grow with Wheat , in his floare , there is much Chaffe with good graine . But after death , God taketh his Fanne in his hand , and purgeth his Floare . After wee depart hence , God placeth and sorteth his Children by themselves , and the Children of the World and the wicked are by themselves ; and so every man is exactly gathered to his owne people ; every starre is set in his owne constellation , every graine is put in his owne heape , every person and family is joyned to his owne tribe , wee all passe by the same gate of death , but presently after wee are out of it ; some take the right hand , and are ranked with sheepe ; others , the left hand , and are ranked among his goates . We are all like Plate worne out of fashion , and wee must all bee altered , and therefore of necessitie must bee melted , that is dissolved by death ; but after wee have runne in the fire of the judgement of God , of that which was pure mettall God will make Vessells of honour , but of the drossie and alcumie stuffe , that is the prophane or impure person or hypocrite vessells of dishonour ; and these shall shine like the sunne in the Firmament , those shall gloe like coales in the fire of hell for ever more . By this it should seeme may some object , that the righteous have no prerogative in death above the wicked , but onely after death ; and consequently that God promised Abraham no blessing in these words , thou shalt goe to thy fathers ; it had beene rather a singular favour to have kept him out of the common tracke with Enoch , and have translated him , that hee might not see death : this objection is answered in the next words . In peace , it is no speciall blessing or favour to bring us to our fathers by death , for statutum est omnibus hominibus semel mori , the Statute provideth sufficiently to send us to the place where wee were borne , but to send us thither in peace , is a singular favour which God vouchsafeth his deare Children , especially in such a peace as Abraham went in , wherein a three-fold peace concurred . 1 Peace of esta●… . 2 Peace of bodie . 3 Peace of conscience . First thou shalt goe to thy fathers in peace , that is in a peaceable time , or the dayes of peace ; the stormes I foreshewed thee hanging over thy Posteritie , shall not fall in thy time , but thou shalt dye in a blessed calme ; thy house being set in order , and thy friends about thee , thy children shall close thine eyes , and they whom thou broughtest into the World , shall carry thee with honour out of the World. Secondly , thou shalt goe to thy fathers in peace , that is , thou shalt have an easie and a quiet passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall bee no great strugling at thy departure , but a kinde parting of soule and bodie ; thy soule shall earnestly desire to returne to the Father of spirits ; and though thy bodie shall contend in courtesie to stay it a while , yet it shall without much adoe yeeld : thou shalt like a ripe Apple fall from the Tree without plucking , or a violent blast of Winde , thou shalt goe out of thy selfe as a golden Taper when the waxe is spent , and thou shalt leave a sweet smell , a good name like a precious perfume after thee . Thirdly thou shalt goe to thy fathers in peace ; that is in peace of conscience , and peace with God , which passeth all understanding ; thou shalt have no trouble in thy minde at the houre of death , no terrours of conscience , no fearefull conflict with despaire , no dangerous assault of Sathan , no flashes of hell fire , all thy sinnes shall bee blowne away like a cloud , and the beames of Gods countenance shall shine brightly upon thee , and dry up all thy teares , non sic impij , non sic , it shall not bee so with the wicked , it shall not bee so with them , for there is no peace to the wicked sayth my God , neither in life nor death ; but as a ruffe sea is ruffest of all , and most foaming and raging of all at the shore ; so the life of a wicked man is alwaies unquiet , but most troublesome at all neare the end , If hee die not in some garboyle , as Sylla ; or in the act of uncleannes with Iohn the Twelfe ; or voyding his entralls with Arrius ; or rending his bowells with Iulian ; or falling upon his own sword , with Nero ; or rayling and raging , with Latomus ; if hee bee not punished in bodie with some violent ●…it of sicknesse , or unsufferable pang of torment , yet hee goeth not to his fathers in peace ; for there is sent a hue and cry after him to apprehend him , and lay him in chaines of darknesse till the generall Assises at the dreadfull day of Doome , when hee shall not bee ●…ound of God in peace , but in wrath , and reading in the looke of the ●…udge of quick and dead his dreadfull sentence ; hee shall cry to the hills to fall upon him , and to the mountaines to cover him from the presence of God , and wrath of the Lambe . And thou shalt bee buried in a good old age . Although the heathen Philosophers 〈◊〉 little accompt of of Buriall , as appeared by that speech of Theodorus to the Tyrant , who thretned to hang him ; I little passe by it whether my carkasse putrifie above the earth , or on it ; and the Poet seemes to bee of his minde , whose strong line it was C●…lo 〈◊〉 qui ●…on habet 〈◊〉 , which was Pompeys case ; and had like to have beene Alexander●… , and William the Conquerours ▪ Yet all Christians who conceive more divinely on the soule , deale more humanly with the bodie , which they acknowledge to bee membrum Christi , and Templum Dei , amember of Christ , and Temple of God. If charitie commands thee to cover the naked , sayth Saint Ambrose , how much more to burie the dead ? when a friend is taking a long journey , it is civilitie for his friends to bring him on part of the way ; when our friends are departed and now going to their grave , they are taking their last journey , from which they shall never returne till time shall be no more ; and can wee doe lesse then by accompaning the Corpes to the grave , bring them as it were part on their way , and shed some few teares for them , whom wee shall see no more with mortall eyes ? The Prophet calleth the grave Miscabin , a sleeping chamber , or resting place ; and when wee read Scriptures to them that are departing , and give them godly instructions to dye , wee light them as it were to their bed ; and when wee send a deserved testimonie after them , wee perfume the roome . Indeed if our bodies ( which like garments wee cast off at our death ) were never to bee worne againe , wee need little care where they were throwne , or what became of them ; but seeing they must serve us againe , their fashion being onely altered , it is fit wee carefully lay them up in deaths Wardrobe the grave : though a man after hee have lost the jewell , doth lesse set by the casket , yet hee who loves much , and highly esteemeth of the soule of his friend , as Alexander did of Homer , cannot but make some reckoning of the Deske or Cabinet in which it alwaies lay ; wee have a care of placing the picture of our friend , and should wee not much more of bestowing his bodie ? If buriall were nothing to the dead , God would never have threatned Coniah that hee should have the buriall of an Asse ; nor the Psalmist so quavered upon this dolefull note , dederunt cadaver servorum tuorum coeli volucribus , O God the heathen are come into thine inheritance , thy holy Temple have they defiled , and made Ierusalem an heape of stones , the dead bodies of thy servants have they given to the fowles of Heaven . But thou shalt bee buried in a good old age . Procopius observeth it in Miriam , Aaron , and Moses , that as they exceeded one the other in holinesse , so in dayes ; for Aaron out lived Miriam , and Moses , Aaron : long life is a crowne , when it is found in the wayes of righteousnesse , cum senectute bona : and albeit it is almost the burthen of every mans song , that age is a burthen , and a perpetuall disease , or rather a continuall tract of diseases , and a sequence of maladies ; yet none for ought I see goeth about to lay downe this burthen , or to bee cured of this disease ; even they who most eloquently declaime upon the vanitie , and exclaime against the miseries of this life , and wish a thousand times that they were dead , would bee loath to bee taken at their word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke signifieth praemi●…m a reward , as well as senectum old age , and doubtlesse old age in generall is so to be accompted ; for it is reckoned among the blessings which God bestowed upon Iob , Isaac , David , and 〈◊〉 , who are all sayd to have dyed in a good old age , or full of dayes , riches , and honour . For howsoever to some men in some case , contraction of their dayes hath proved an aduantage , by abridging their present , and preventing their future sorrowes ; as it was to good King Iosiah , who was timely taken away , that he might not see the evill which after his death fell upon his people , and to Saint Austine , who died immediatly before Hippo was taken . Yet length of dayes ordinarily is a blessing , and promised to such as obey their Parents ; honour thy father and thy mother , that thy dayes may bee long ▪ as on the contrary , shortning the dayes of life is threatned by the Psalmist as a curse to the blood-thirstie and deceitfull man ; and Ely tooke it for such , when Samuel from God told him there should not bee an old man in his familie . Howsoever if old age be not perpetually and simply a blessing in it selfe , yet as it is here qualified with bona , I am sure it is . The Almond-tree is beautifull of it selfe , how much more when it is hung with jewells and precious stones , as Xerxes his Platinas was , and crowned with health , riches , honour , and the comfort of a good conscience . These make old age such a burthen , as bladders are to him that swimmeth which beare him up ; or feathers to a bird , which though they have some weight , yet by them she raiseth her selfe up and flyeth . By this time you expect I know the application of this Scripture , but it is made alreadie , not in word , but in deed ; not by mee , but by him whose emptie Casket wee behold with teares ; yet rejoycing that God hath taken out the jewell to adorne his Spouse the triumphant Church in Heaven . He is alreadie gone in soule to his Fathers , and is now going in bodie to them to be buried in their Sepulchre , his bodie and soule are now distracted , and wee for his distraction ; his soule is gone , and our hearts are gone . I ever held sighes the best figures , and teares the fluentest rhetoricke in a Funerall speech ; if I had better known this honourable Personage , I could have spoken more in his praise , yet no more then the Citie and Countrey will prove to bee true , by the misse of him . Desider antur reliqua . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS . 10 PAEAN . OR , CHRISTS TRIUMPH OVER DEATH . A FVNER ALL SERMON Preached at Lambeth . August 3. 1639. SERMON XLIII . 1 COR. 15. 55. O Death , where is thy sting ? O grave , where is thy victorie ? IFeare lest some here present , that are of a more melting disposition , stung with the sense of their present losse , and overcome with griefe and sorrow for it , may frame an answer with a deep sigh to the interrogations in my Text saying , here is Deaths sting , here is the Graves victorie : here is Deaths sting , for it hath stung him to death , who was the stay of my comfort and joy of my life : here is the Graves victorie , for it holdeth the corpse of my dearest friend captive , and close prisoner in his Coffin . If any thus troubled in mind , heare mee this day , let them stop the flood-gate of their teares , and lengthen their patience but to an houre , and by Gods assistance in the explication , and application of this parcell of Scripture , I ●…ll make it appeare to them , that their friend is not dead , but sleepeth , and that death hath not swallowed up him , but he hath swallowed up death into victorie ; and that already in soule hee insulteth over Death in the words of my Text , O Death where is thy sting ? and shall hereafter in body , when this corruptible , shall put on incorruption , insult in like manner over the grave , saying , O grave where is thy victorie ? This sentence is like a Ring of gold enameled , or cloth of Tissue imbrothered , or a peece of rich plate curiously wrought and eng●…aven , materiam su●…abit op●… , the workmanship seemes to goe beyond , or at least equall the mettall for this sentence consisteth of three figures at least . First , an Apostrophe which by a kind of miracle of art giveth life to dead things , and eares to the deale , like to that , O earth , earth , earth , heart the voyce of the Lord. Secondly , an insultation like to that in the Prophet Esay ; Where are the gods of Hamar , and the gods of Arphad , or the gods of the Citie of Sepharvaim . Thirdly , a double Metaphor , the former taken from a Serpent , Bee , Waspe , or Hornet : the latter taken from a Conquerour : for Death is here compared to a Bee , Waspe , Hornet , or Serpent without a sting : the Grave to a Conquerour that hath lost his bootie , or prisoner , O Death , &c. Such Drawne-workes wrought about with divers colours of Art , we find often in the Sacred context , especially in the Prophecies of the old Testament , and the Epistles of Saint Paul in the new . If we looke up to the heavens , we finde in some part of the skie single starres by themselves ; in others a Constellation or conjunction of many starres : so in some passages of holy Writ you may observe one figure or trope , as namely a membrum Or similiter cadens , as , I was hungry and you gave mee meate ; I was thirsty , and yee grave me drinke ; I was naked , and you clothed me ; I was sicke , and in prison , and you visited mee ; or an Allegorie , as Where the body is , there the Eagles will bee gathered ; or an Apostrophe , as , Heare O heavens , and hearken , O earth ; or an exclamation , O●… that they were wise , then they would understand this ! Oh that my people would have hearkened to my voyce , and that Israel would have walked in my wayes ! In other passages , a conjunction and combination of many figures , and ornaments of speech , as in that Text of the Prophet Ieremie , Is there no balme in Gilead , no physitian there ? Why then is not the health of my people restord ? In which one verse you may note foure figures . First an interogation for more empheticall conviction . Secondly , a communication for more familiar instruction . Thirdly , an Allegorie for more lively expression . Fourthly , an Aposiopesis for safer reprehension : and the like wee may observe in our Saviours exprobration ; O that thou knewest in this thy day , the things that belong to thy peace ! O Ierusalem , Ierusalem , which killest the Prophets , and stonest those that are sent unto thee ; how often would I have gathered thy children , as a hen doth her chickens , and thou wouldst not ! Here is a posie of rhetoricall flowers , an exclamation , O si cognovisses , à reticentia ; at least in this thy day , saltem in hoc die tuo ; A repetition , Ierusalem , Ierusalem ; an interogation ; how oft would I ? quoties volui ? And lastly , an Icon or lively expression to the eye ; sicut galina congregat pullos suos ; As the hen gathereth her chickens under her wings . Where are now our Anabaptists , and plaine pack-staffe methodists , who esteeme of all flowers of Rhetoricke in Sermons no better then stinking weedes , and of all elegancies of speech then of prophane spells ? For against their wills , at unawares they censure the holy Oracles of God in the first place , which excell all other writings ; as well in eloquence , as in Science ; doubtlesse as the breath of a man hath more force in a Trunke , and the winde a lowder , and sweeter sound in the Organ-pipe , then in the open ayre , so the matter of our speech , and the theame of our discourse which is conveyed through figures , and formes of Art , both sound sweeter to the eare , and pierce deeper into the heart , there is in them plus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more evidence , and more efficacie , they make a fuller expression , and take a deeper impression . Secondly , where are our prophane Criticks , who delight in the flesh-pots of Egypt , and loath Manna , admire carnall eloquence in Poets , and heathen Oratours , and taske the Scriptures for rude simplicitie ; and want of all Art and eloquence ? It is true , the Scripture is written in a style peculiar to it selfe , the elocution in it is such ( as Lactantius observeth ) that it befitteth no other bookes ; as neither doth that wee find in other bookes befit it . As the matter in Scripture , so the forme is divine ( nec vox hominum sonat , ) which consisteth not in the words of mans wisedome , but in the evidence of the Spirit . Yet is there admirable eloquence in it , and farre surpassing which , we find in all other writings ; Wherefore Politian the Grammarian , who pretended he durst not touch any leafe in the Bible , for feare of defiling the puritie of his language or slurring the glosse of his style , is condemned , as well by learned humanists , as Divines : And Theopompus who went about to cloath Gods word with gay and trimme phrases of heathen Oratours , and Poets , was punished by God with losse of his wits . Thus have we viewed the forme , let us now have an eye to the matter , our Lords conquest over Death , and the Grave . There are two things most dreadfull to the nature of man , Death and the Grave , the one severeth the soule , the other consumeth the body , and resolveth it in●… dust ; the valiantest conquerours that with their bloody flags and colours have strucke a terrour unto all Nations , yet have beene affrighted themselves at the displaying of the pale and wan colours of Death : the most retired Philosophers , and Monkes , who have lived in Cells , and Caves under the ground : yet have beene startled at the sight of their Grave . How much then are wee indebted to our Christian faith , that not only overcommeth the world , but also conquereth the feare of Death , and the grave , and dareth both in the words of my Text ; O death , sting mee if thou canst ; O grave , conquer mee if thou bee able ; O death , where is thy sting ; O grave , where is thy victorie . In which words the Apostle like a Cryer , calleth Death and the Grave into the Court , and examineth them upon two Articles , first concerning the sting of the one , secondly concerning the victorie of the other : Will it please you then to fixe the eye of your observation upon the parts of this Text , as they are layd before you in termes of Law. 1 A Citation . 2 An Examination . In the Citation upon 1 the manner of it , 2 the parties cited 1 Death , 2 Grave . In the Examination 1 Upon the first Interrogatorie put to Death touching the ledging of his sting . 2 Upon the second Interrogatorie put to the Grave , touching the field of his victorie . First , for the manner of Citing , it is by an Apostrophe , a figure often accurring in holy Scripture , as in the booke of Kings , O Altar , Altar , O ye mountaines of Gilboa , and of the Psalmes ; lift up ye gates , and bee ye lift up you everlasting doores : and of the Canticles , Arise O North , and blow O South , and in the Prophets , O earth , earth , earth . In imitation of which strings of rhetoricke the Auncient Fathers in their funerall Orations , many times turned to the dead , and used such compellations as these , aud●… Consta●… 〈◊〉 Paula , heare O 〈◊〉 , farewell O Paula . From which passages our adversaries very weakely , if not ridiculously inferres the invocation of Saints departed , making weapons of plumes of leathers , and arguments of ornaments ; and which is farre worse , Divinitie of rhetoricke , and articles of faith , of tropes of sentences . By a like consequence , they might conclude that hills and trees , and the earth , and gates , and death , and hell have eyes to looke upon us , or eares to heare us , or that we ought to invocate them ; because the Holy Ghost maketh such Apostrophes to them , as the Fathers doe to the soules of Saints newly departed out of their bodies . Secondly , for the parties here cited and called in their order ; first Death , and then the Grave : Death goes before the Grave , because men dye before they are buried , and the Grave is properly no Grave , till it bee possessed by a dead bodie , before it is but a hole or pit . O Death , In Hebrew Maveth , from Muth , whence mutus in Latine is derived ; and mute in English , because Death bereaveth us of speech ; and for a like reason the Grave is tearmed Domus silentii , a house of silence . In Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snpple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either from a word signifying to stretch , because death stretcheth out the bodie ; or from words signifying to tend upwards , because by death the soule is carried upwards , returning to God that gave it . In Latine Mors either quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our fatall portion , or as Saint Austine will have it a morsu , because the biting of the Serpent caused it . The letter or word , is but like the barke or rinde , the sense is the juyce ; yet here wee may sucke some sweetnesse from the barke or rinde : From the hebrew Muth we learne that our tongues must bee bound to their good behaviour concerning the dead , we must not make them our ordinarie table talke , or breake jeasts upon them ; much lesse vent our spleene , or wreake our malice on them ; wee must never speake of them but in a serious and regardfull manner , de mortuis nil nisi bene ; From the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutando τ tenuem in Θ aspiratam , wee must learne to extend our hands to the poore , especially neare death , which stretcheth out our bodies , and to send our thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the things that are above , whether if wee dye well the Angells shall imediately carrie our souls . From the Latine mors so tearmed quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divido , wee are to learne to bee contented with our lot and beare it patiently ; considering first , that wee brought it upon our selves , secondly , that wee gaine this singular benefit by it , that our miserie shall not bee immortall . O Death ! to which Death speaketh the Apostle ? for the Scripture maketh mention of the first and second death , and Saint Ambrose also of a third . The first Death with him is the death of nature , of which it is sayd , they shall seeke death and not finde it : The second of sinne , of which it is said , the soule that sinneth shall dye the death : The third , of grace , which sets a period not to nature but to sinne . The Death here meant , is the first Death , or the Death of nature , which the Philosophers diversly define according to their divers opinions of the soule . Aristoxemis who held the soule to bee an harmonie , consequently defined Death to bee a discord . ●…len , who held the soule to be Crasis , or a temper ; Death to be a distemper . Zeno , who held the soule to bee a ●…ire ; Death to bee an extinction . Those Philosophers who held the soule to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as Tullie interpreteth it continuam ●…tionem , Death to bee a cessation . The vulgar of the Heathen who held the soule to bee a breath ; Death to be an expiration . Lastly , the Platonickes who held the soule to be an immortall spiri●… ; Death to bee a dissolution , or seperation of the soule from the bodie , and this is two fold . 1 Naturall , 2 Violent . 1 Naturall , when of it selfe the naturall heate is extinguished or radicall moisture consumed ; for our life in Scripture is compared , and in sculpture resembled to a burning lampe : the fire which kindleth the flame in this light , is naturall heate ; and the oyle which feedeth it , is radicall moisture . Without flame there is no light , without oyle to maintaine it no flame ; in like manner , if either naturall heate or radicall moisture fayle , life cannot last . 2 Violent , when the soule is forced untimely out of the body ; of this Death there are so many shapes , that no Painter could ever yet draw them . Wee come but one way into the World , but we goea thousand out of it : as wee see in a Garden-pot , the water is powred in but at one place , to wit the narrow mouth , but it runneth out at 100 holes . Dye Some 1 By fire as the Sodomites . 2 By water , as the old World. 3 By the infection of the Ayre , as threescore and ten thousand in Davids time . 4 By the opening of the earth , as Corah , Dathan , and Abiram , Amphiraus , and two Cities , Buris , and Helice . Some meet with Death In 1 Their Coach , as Antiochus . 2 Their chamber , as Domitian . 3 Their bed , as Iohn the Twelfe . 4 The Theater , as Caligula . 5 The Senate , as Caesar. 6 The Temple , as Zenacherib . 7 Their Table , as Claudius . 8 At the Lords-Table , as Pope Victor , and Henry of 〈◊〉 . Death woundeth and striketh some With 1 A pen-knife , as Seneca . 2 A stilletto , as Henry the Fourth . 3 A sword , as Paul. 4 A Fullers beame , as Iames the Lords Brother . 5 A Saw , as Isaiah . 6 A stone , as Pyrrhus . 7 A thunderbolt , as Anustatius . What should I speake of Felones de se , such as have throwne away their soules . Sardanapalus made a great fire and leaped into it . Lucreti●… stabbed her selfe . Cleopatra put an Aspe to her breast ; and stung therewith dyed presently . Saul fell upon his owne sword . Iudas hanged himselfe . Peronius cut his owne veines . Heremius beate out his owne braines . Licinius●…oaked ●…oaked himselfe with a napkin . Por●…ia dyed by swallowing hot burning coales . Ha●…ibal●…ked ●…ked po●… son out of his ring . Demosth●…s out of his Pen , &c. What seemeth so loose as the soule and the bodie , which is plucked out with a haire , driven out with a sm●…ll , frayed out with a phancie ? verily that seemeth to be but a breath in the nosthrills which is taken away with a ●…ent ; a shadow w●…ch is driven away with a scare-crow ; a dreame which is f●…yed away with a phansie ; a vapour which is driven away with a pu●…e ; a conceit which goes away with a passion ; a toy that leaves us with a laughter : yet griefe kild Homer , ●…hter Phile●…on , a ha●…e in his milke Fabius , a flye in his throat Adrian , a smell of lime in his nosthrills Iovian , the snu●… of a candle a Child in Pl●…e , a ker●…ll of a Raison Anacyeon , and a Icesickle one in Martial , which caused the Poet to melt into teares , saying O ubi mors non est , si jugulatis aquae ? what cannot make an end of us , if a small drop of water congealed can doe it ? In these regards wee may 〈◊〉 the aff●…ive in my ●…xt into 〈◊〉 〈◊〉 , and say ●…uly , though no●… in the Apostles sense ▪ O Death where i●… not thy sting ? 〈◊〉 w●… see i●…●…st ou●… in 〈◊〉 , in our 〈◊〉 , in 〈◊〉 apparell , in our breath , in the Co●…t , in the. Countrey , in the Ci●… in the Field , in the Land ▪ in the S●… , in the chamber , in the Church , and in the Church-yard , where we meet with the second partie to bee examined , to wit the Grave . O Grave , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In the language of Ashdod it signifieth one thing , but in the language of Canaan , another . The Heathen writers understand by it First , the first matter out of which all things are drawn , and into which they are last of all resolved . So Hippocrates taketh the word in his Aph. Secondly , the ruler of the Region of darknesse , or prince of Hell , so Hesiod . taketh it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hes. op . & dies . Thirdly , the state and condition of the dead , or death it selfe , so Homer taketh it . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the language of Canaan , it is either taken for the place of torment of the damned ; And in hell he lift up his eys being in torments , and seeth Abraham afarre off , and Lazarus in his bosome . Secondly , for the Grave , and that most frequently in the Seventie Interpreters , as namely , I will goe downe into H●…des to my sonne ; that is , the Grave : and let not his h●…ie head goe downe into Hades , that is the grave , in peace ; and in death there is 〈◊〉 r●…berance of thee , and who will give thee thankes in H●…es , that is the Grave ; and what man is hee that ●…veth and shall not see death , and shall bee deliver his soule from the hands of Hades ? that is the Grave , and Hades that is the Grave cannot praise thee , Death cannot celebrate thee ; and so it must bee here taken . For though Hell in regard of the Elect bee conquered , yet it ●…rnally possesseth the reproba●…e men and Devills ; neither 〈◊〉 〈◊〉 bee destroyed at the day of Judgement , o●… em●…d , but in ●…ed rather ▪ and reple●…ed with the bo●…es of all the damned , whose soules are there a●…eadie . But Hades that is the Grave , shall lose a●… 〈◊〉 ●…ptives and prisoners , for the e●…h and sea shall cast up 〈◊〉 their dead . Wee have the parties to bee exam●…ed , let us now ▪ here the Articles upon which they are to bee exam●…ed . First Death is to answer to this 〈◊〉 , where is thy s●…ng ? these words may bee understood ●…o ma●…r of wayes . 1 Actively . 2 Passively . 1 Passively , where is thy sting ? that is the sting thrust out by Deat●… 〈◊〉 which 〈◊〉 the 〈◊〉 of Death is 〈◊〉 other then the present sence of the desert of death , and guilt of conscience , 〈◊〉 a dread●… 〈…〉 take away this 〈…〉 for sinn●… 〈…〉 no 〈…〉 ●…is Saints , and 〈…〉 of a punishment of sinne , a remedie against all sinne ; of a short and fearefull cut to eternall death , a faire and safe draw-bridge to eternall life . 2 Actively , where is thy sting ? that is the sting which causeth and bringeth Death : In this sense the sting of death is sinne , non quem mors fecit , sed quo mors facta est peccato enim morimur , non morte pecc●…mus , as Saint Austine most accutely and eloquently ; Sinne is sayd to bee the sting of Death , as a cup of poyson is sayd to bee a potion of death , that is , a potion bringing death , for wee dye by sinne ; wee sinne not by death , sinne is not the off-spring of death , but death the off-spring of sinne ; or as the Apostle tearmeth it the wages of sinne . And it is just with God to pay the sinner this wages , by rendring death to sinne , and punishing sinne with death : because sinne severeth the soule from God , and not onely grieveth and despightfully ▪ entreateth , but without repentance , in the end thrusteth the spirit out of doores : And what more agreeable to Divine justice , then that the soule which willingly severeth her selfe from God , should bee unwillingly severed from the bodie ? and that the spirit should bee expelled of his residence in the flesh , which expelleth Gods grace , and excludeth his Spirit from a residence in the soul ? This sting of death is like the Adders , two forked or double ; for it is either originall or actuall sinne ; originall sinne is the sting of death , in the day thou eatest of the Tree of knowledge , thou shalt surely dye : and as by one man sinne came into the World , and death by sinne , and so death passed upon all men , for that all had sinned . Secondly , actuall sinne is the sting ▪ of death ; the soule that sinneth , it shall dye ; the sonne shall not beare the iniquitie of the father , nor the father the iniquity of the sonne , the righteousnesse of the righteous shall bee upon him , and the wickednesse of the wicked shall bee upon him . Howbeit , if wee speake properly , originall sinne as it is a pronesse to all sinne , so it maketh us rather obnoxious to death , then dead men : but actuall sinne without repentance , slayes out-right . Adam did not die the day hee eat the fruit , but that day became mortalis , or morti obnoxius , guiltie of death , or liable to it ; originall sinne alone maketh us mortes , but actuall mortuos , dead men . The Devill like to a Hornet , sometimes pricks us onely , but leaveth not his sting in us , sometime he leaveth his sting in us and that 's farre the more dangerous . He is pricked only with this sting , who sinneth suddenly and presently repenteth : but he who the Devil bringeth to a habit or custome insinne , in him hee leaveth his sting . Now wee know what the sting is , let us enquire where it is ? The answer is , if wee speake of the reprobate men , or Devills , it remaineth in their consciences ; if wee speake of the Elect , it is plucked out of their soules , and it was put in our Saviours bodie , and there deaded and lost , for hee that knew no sinne , was made sinne for us , to wit , by imputing our sinne to him , and inflicting the punishment thereof upon him ; That wee might bee made the righteousnesse of God in him , for the chastisement of our peace was upon him , and by his stripes were wee healed , who his owne selfe bare our sinnes in his owne body on the tree . Athanasius representeth the manner of it , by the similitude of a Waspe losing her sting in a Rocke , Vespa accule●… fodiens petram , &c. as an angry Waspe thrusteth her sting into a rocke , cannot pierce or enter farre into it , but either breaketh her sting , or loseth it all : so Death assaulting the Lord of life , and striving with all her might to sting him , hurt not him , but disarmed her selfe of her sting for ever . The first interrogatorie is answered , wee know where Deaths sting is ; let us now consider of the second interrogatorie , concerning the victorie of the Grave ; O grave ! where is thy victorie ? If the Grave , as shee openeth her mouth wide , so she could speake , shee would answer : My victories are to be seene in Macpelah , Golgotha ; in all the gulphs of the Sea , and Caves and pits of the Earth , where the dead have beene bestowed since the beginning of the world . My victorie is in the fire , in the water , in the earth , in all Churnells and Caemitaries , or dormitories , in the bellies of fish , in the mawes of beasts , in holy shrines , Tombes and sepulchres , wheresoever corpses have beene put , and are yet reserved . Of all that ever Death arrested , and they by order of divine Justice have beene committed to my custodie , never any but one escaped , whom the heaven of heavens could not containe , much lesse any earthly prison , he might truly say , and none but he ; O grave ! where is thy victorie ? all save him I keepe in safe custodie , that were ever sent to mee . Yet may all that die in Iesus , and expect a glorious Resurrection by him , even now by faith insult over the Grave , for Faith calleth those things that are not , as if they were , it looketh backward as farre as the Creation , which produced all things at the first of nothing : and as farre forward to the resurrection which shall restore all things from nothing , or that which is as much as nothing ; Faith with an eye annointed with the eye-salve of the spirit seeth death swallowed up into victorie , and the earth and sea casting up all their dead , and upon this evidence of things not seene triumpheth over Death and Hell , saying , O Death , where is thy sting ? O Hell , where is thy victorie ? Wee have spoken hitherto of Death and the Grave , let us now heare what they have to say to us . Death saith , feare not mee ; the Grave , Weepe not immoderately for the dead : Death bids us die to sinne : the Grave , Burie all thy injuries and wrongs in the pit of oblivion ; both say to us , flye sinne , and neither of us can hurt you ; both say to us , Give thankes to him , who hath given you victorie over u●… both , the sting of death pricks you not , but if you die in the bosome of Christ , rather delights and tickles you . Death is no more Death , but a sleepe ; the Grave is no more a grave , but abed . Death is but the putting off of our old rags , the Grave is the Vestrie ; and the Resurrection , the new dressing , and richly embroydering them . Enough hath beene said to convince us , that Death which before was like a Serpent armed with a deadly sting , is now but like a silly flye that buzzeth about us , but cannot sting . Yet as long as there is sinne in us , we cannot but in some degree feare Death : and as long as naturall affection remaines in us , take on for them that are taken away . Neither doth Christian religion plucke out these affections by the roote , but only prune them . All that my exhortation driveth unto , is but to moderate passion by reason ; feare by hope , griefe by faith , and nature by grace : Let love expresse it selfe , yet so that in affection to the dead , we hurt not the living : Let the naturall springs of teares swell , but not too much overflow their bankes : let not our eye be all upon our losse on earth , but our brothers gaine also in heaven , and let the one counter-ballance at least , the other . The parish hath lost a great stay , his company in London a speciall ornament , his Wife a carefull Husband , her Children a most tender Father , the poore a good friend ; for besides that which his right hand gave in his life-time , which his left hand knew not of ; by his Will hee bequeathed certaine summes of money , for a stock to those Parishes wherein hee formerly lived , and to the poore of this , twentie pounds to be distributed at his Funerall . Many shall find losse of him , but he hath gained God , and is found of him ( no doubt ) in peace , for there were many tokens of a true child of God , very conspicuous in his life and death . Hee loved the habitation of Gods house , and the place where his honour dwelleth : Hee was just in his dealings , and soug●…t peace all his life , and 〈◊〉 i●… hee forgot nothing so easily as wrongs , and though h●… e●…oyed the blessings of this world in abundant measure , yet he joyed not i●… them , his heart was where his chiefe treasure ●…ay , in heaven : he foretold his owne death , and the manner thereo●… ▪ ●…hat it should be sudden ; and sudden it was , yet not unexpected , nor unprepared for ; for three dayes before , he set his house in order , and desired to converse with Divines , and all his discourse was of the kingdome of God , and the ●…ers of the life to come . When the pangs of death came upon ●…im , hee pra●…●…ost earnestly , and desired if it so stood with God ▪ good 〈◊〉 〈◊〉 be ●…d , yet uttered no speech of impatiencie , but being 〈◊〉 ●…ow he did , answered that he was in Gods hands , to whom hee committed his soule as his faithfull Creatour , and so died as quietly as he lived ; wherefore sith he lived in Gods feare , and died in his favour , and shall rise againe in his power : though the losse of him be a great cut unto us , as the losse of their children were to Pericles and Horatius Pulvillus ; yet as the one hearing of their death as hee was at a solemn sacrifice kept on his Crowne ; the other as hee was at a dedication , held still the pillar of the Temple in his hand , till the whole Ceremonie was performed . So let us continue our devotion notwithstanding this Parenthesis of sorrow , and make an end of our evening sacrifice concluding with the words of the Apostle immediatly following my Text ; Thankes bee unto God , who hath given unto our brother , and will give unto us all , victorie over Death and the Grave ; yea , and Hell too , through Iesus Christ , &c. FINIS . FATO FATVM . OR , THE KING OF FEARES FRIGHTED AND VANQVISHED . SERMON XLIIII . HOSEA 13. 14. O Death I will bee thy plagues . THE Rose is fenced with pricks , and the sweetest Flowers of Paradise ( as this in my Tex●… ) are beset with thorns or difficulties , which after I have plucked away , the holy Spirit assisting mee ; I will open the leaves and blow the flowers in the explication of this Scripture , and in the application therof smell to them ; and draw from thence a savour of life unto life . The thorne groweth upon the divers●…tie of Translations , for Rabbi Shelamo Iarchi reads the words ego ero verba tua ô mors , I will bee thy words O Death ▪ Aben Ezra , ero causa tuae mortis , I will bee the cause of thy death . Saint Ierome , ero mors tua ô mors , O Death , I will bee thy death , O Hell I will bite thee : and hee conceiveth , that when our Saviour descended into Hell , and his flesh in the Grave saw no corruption , hee spake these words to Death and Hell. O Death , I will bee 〈◊〉 〈◊〉 , for therefore 〈◊〉 〈◊〉 that thou mightest 〈◊〉 〈◊〉 by my death ▪ O Hell I 〈◊〉 〈◊〉 ●…d 〈◊〉 thee ; which devourest all things in 〈◊〉 〈◊〉 ▪ The 〈◊〉 ●…nder the Hebrew 〈◊〉 〈◊〉 〈◊〉 ô mo●…s 〈◊〉 whe●… 〈◊〉 〈◊〉 t●… indict●… ? what hast 〈◊〉 to say aga●… the 〈◊〉 〈◊〉 God ? Saint Pa●…l ubi stimulus tu●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O Death where is thy sting ? that is sayth Saint Austine , where is sinne wherewith wee are stung and poysoned ? Is not this Chius ad Choum ? doe not these Translations 〈◊〉 well agree as harpe and harrow ? neither can it bee answered , ( to salve the repugnancie , and solve the difficultie ) that Saint Paul ( 1 Cor. 15. 55 ) his words have no reference to this Text in the Prophet , for the last Translation approved by our Church in the marginall note upon the 1 Cor. 15. 55. ●…ds us to this vers●…n Hos●…a ; and wee finde no other place in all the Scriptures of the old Testament , to which the Apostle should allude bu●… this . And although Carvin endeavouring to untie this Gordia●… knot , saith ●…orily , that it is evident that the Apostle 1 Cor. 15. doth not alledge the testimony of the Prophet to confirme any Point of D●… delivered by him ; yet Calvin his evidence , for it seemes to mee obscure and inevident , his satis constat , minime liquet , for the expresse words of the Apostle 1. Cor. 15. 53. 54. 55. are , for this corruptible must put on incorruption , and this mortall must put on immortalitie ; so when this corruptible shall have put on incorruption , and this mortall shall have put on immortalitie ; then shall bee brought to passe the saying that is written , Death is swallowed up in victory , O Death where is thy sting ? O Grave where is thy victory ? What shall wee say then hereunto ? With submission to those who out of better skill in the originall , and upon more exact examination of all Translations , may bring them to a better accord for the present , I thus resolve . First , that 〈◊〉 〈◊〉 his translation is utterly to bee rejected ; for it is like the 〈◊〉 of 〈◊〉 egge that hath no 〈◊〉 ▪ what sense can any man 〈◊〉 out of these words 〈◊〉 〈◊〉 〈◊〉 , I will bee thy words O Death , unlesse wee helpe them with our English phrase , I will 〈◊〉 thy 〈◊〉 〈◊〉 . Secondly , 〈◊〉 〈◊〉 is to goe packing with his fellow Rabbin , for his in●…ion is a manifest contradiction to the ●…er words of the Prophet ; I will 〈◊〉 them 〈◊〉 〈◊〉 〈◊〉 of the grave , I will redeeme them from death ; hee that will redeeme them from death , can in no s●…se bee sayd to bee the cause why they die , but why they die not . Besides both hee and Iarcht stumble at the same stone , to wit the word deb●…ica , which they derive from dever , signifying verb●… or causa ; whereas they should have derived it from dever , signifying pest●… , or a plague . Thirdly , for Saint Ierome his translation , though it differ somewhat from the originall , yet it is no Antithesis to the Text , but an elegant Antanaclasis , or at least a Metonymie , generis pro specie mors pro peste , I will bee thy death , for I will bee thy plague . Fourthly , for the translation of the Septuagint , ( which Saint Paul most seemeth to follow , because writing to the Gentiles who made use of that translation , and understood not the originall hee would not give them any offence , nor derrogate from it , which was in great esteeme among all , in regard of the a●…tiquitie thereof ; and it stood the Christians in those dayes in great stead to convince the unbeleeving Jewes . ) It well agreeth with the Analogie of faith , and the meaning of the holy Spirit , and the Hebrew letter also will beare it ; for Ehi ( as Buxtorphius the great Master of the holy tongue , out of David Kimchi observeth ) signifieth ubi where , as well as ero I will bee ; and a venemous sting , and pestis the plague differ but little : so that although the words in the originall seeme to bee spoken by an affirmation , but in Saint Paul and the Septuagint , by an interrogation ; in the one by a commination , inthe other by an insultation ; yet both come to one sense , and containe an evident prophesie of Christ his conquest over Death and Hell. I have plucked away the thorne , and now I am come to blow the flower , and open the leaves of the words ; O Death I will bee thy plagues , that is , I will take away from Death the power of destroying utterly ; and from the Grave , the power of keeping the dead in it perpetually . If wee take the words as spoken by way of insultation , ô mors ubi est aculeus tuus ? O Death where is thy sting ? thus wee are to construe them ; as a hornet or serpent when his sting is plucked out can doe no hurt to any other , but soone after dyeth it selfe ; so Death is disarmed by Christ and left as good as dead : for as David cut off Goliahs head with his own sword , and Brasidas ran through his enemie with his owne speare ; so Christ conquers over Death by death ; in as much as by his temporall death hee satisfied both for the temporall and eternall death of them that beleeve in him . And as hee conquered Death by his death , so hee destroyed the Grave by his buriall ; for suffering his bodie to bee imprisoned , and afterwards breaking the gates and barres of the prison , hee left the passage open to all his members to come out after him their head . These sacred and heavenly mysteries are shrined in the letter of this Text ; for although the Prophet speaketh to the Isralites , and maketh a kinde of tender unto them of redemption from temporall death , and deliverance from corporall captivitie ; yet to confirme their faith therein , hee bringeth in the promise of eternall redemption , from whence they were to inferre , if God will redeeme us from eternall , how much more from temporall death ; if hee will deliver us out of the prison of the grave , how much more out of common Gaoles . What though our enemies have never so great a hand over us , what though they exceed in their crueltie , and put us to all extremitie , and doe their worst against us ; their crueltie cannot extend beyond death , nor their malice beyond the Grave : but Gods power and mercie reacheth farther . For he can , and he promiseth that hee will revive us after wee are dead , and raise us after we are buried ; he will plucke deaths sting out of us , and us out of the bowells of the Grave , Death hath not such power over the living , nor the grave over the dead , as God hath over both , to destroy the one , and swallow up the other into victorie . For therefore the Sonne of God vouchsafed to taste death , that Death might be swallowed up by him into victorie . Although Death swallow up all things , and the Grave shut up all in darknesse , yet God is above them both ; therefore when wee are brought to the greatest exigent , when nothing but death and torments are before us , when we are readie to yeeld up the buckler of our faith , and breath out the last gaspe of hope , let us call this Text to mind ; O Death , I will bee thy plagues ! neither Death nor the Grave shall be my peoples bane , because I will bee both their bane , and change their nature , which destroyeth all nature . For , to all them that beleeve in mee , Death shall not be a posterne , but a street doore , not so much an out-let of temporall , as an in-let of eternall life : and though the grave swallow the bodyes of my Saints , yet it shall cast them up againe at the last day . Thus the words yeeld us singular comfort , if wee take them as a commination , and they afford as much or more , if we take them as Saint Paul , and S. Chrysostome do , by an insultation . As a man offering sacrifice for victorie , and full of mirth and jollitie , he leapes and tramples upon Death , lying as it were at his mercie , and sings an Io Poean , a triumphant song ; wherewith Gerardus a great friend of Saint Bernards , breathed out his last gaspe , of whom hee thus writeth ; In the dead time of the night my brother Gerard strangely revived , at midnight the day began to breake , I sent for to see this great miracle found a man in the very jawes of death , insulting upon death and exulting with joy , saying , O death , where is thy sting ? Death is not now a sting , but a song , for now the faithfull man dyeth singing , and singeth dying . And so having plucked away the prickles , and opened the leaves by the Explication of the letter , I come now to smell to them , and draw from thence the savour of life unto life . Ero pestes tuae ô mors . As Saint Ierome writeth of Tertullian his Polemmicall Treatises against hereticks , ●…uot verba tot fulmina , Every word is a thunder-bolt : so I may truly say of this verse , quot verba tot fulmina ; So many words , so many thunder-bolts stricking Death dead ; by the light whereof wee may discerne three parts , 1. The menaced , or partie threatned , Death . 2. The menacer or partie threatning , I. 3. The judgement menaced ; plagues . 1. The menaced , impotent mors , Death . 2. The menacer Omnipotent Ego , I. 3. The judgement , most dreadfull , pestes , plagues . 1. First of the partie menaced , Death . Christ threatneth destruction to none , but to his , or his Churches enemies : But here he threatneth Death : Death therefore must needs be an enemie , and so the Apostle tearmeth it ; the last enemie that shall bee destroyed is Death . For albeit Death by accident is an advantage , as oftentimes an enemie doth a man a good turne , which occasioned that excellent Treatise of Plutarch , wherein he sheweth us how to make an Antidote of poyson , and a good use of other mens ma●…ice : yet is it in it selfe an enemy alwayes to Nature , and to grace also ; it sets upon the elect , and the Reprobate ; the beleever , and the Infidell ; the penitent , and the obstinate , but with this difference ; it flyes at the one with a deadly sting , but at the other without a sting : the one it wounds to death , the other it terrifieth and paineth , but cannor hurt . But there being divers kinds of death , which of them is here meant ? Death is a privation , and privations cannot bee defined , but by their habits ; that is such positive qualities , as they bereave us of ; for instance , sicknesse cannot be perfectly defined , but by health which it impaireth : nor blindnesse , but by sight which it destroyeth : nor darknesse , but by light which it excludeth : nor death , but by life which it depriveth us of . Now if there bee a fourefold life spoken of in Scripture , viz. 1. Of nature . 2. Of sinne . 3. Of grace . 4. Of glory . There must needs be a foure-fold death answerable thereunto . 1. The death of Nature , is the privation of the life of nature , by pa●… soule and bydy . 2. The death of sinne , is the privation of the life of sinne by mortifying grace . 3. The death of Grace , is the privation of the life of grace , by reigning s●…ne . 4. The death of Glory , is the privation of the life of Glory , by ai●… and finall exclusion from the glorious presence of God , and the kingdome of heaven , and a casting into the lake of fire and brimstone , prepared for the divell and his angells . Of Death in the first sence , David demandeth , who is hee that liveth , and shall not see death , and shall hee deliver his soule from the hand of hell ? Of Death in the second sense , Saint Paul enquireth , how shall wee that are dead to sinne live any longer therein ? Of Death in the third sense , Saint Paul must be meant , where he rebuketh wanton Widowes , Shee that liveth in pleasure , is dead while shee liveth . Of Death in the fourth sense , Saint Iohn is to bee understood ; Blessed is hee that hath part in the first resurrection , for on such the second death hath no power . Saint Austin joyneth all these significations , and maketh one sentence of divers senses ; hee is dead to death ; that is , Death cannot kill , hurt , or affright him who is dead to sinne . And another of the Ancients makes a sweet cord of them like so many strings struck at once , hee that dyeth before hee dyes , shall never die ; hee that dyeth to sinne , before hee dyeth to nature , shall never dye to God , neither in this world by finall deprivation of grace , neither in the world to come of glorie . Of these foure significations of Death , the first and last fort with this Text , for that the first is to bee meant , it is evident by the consequence here ; O grave , I will be thy destruction : And by the antecedents in Saint Paul , When this corruptible , shall put on incorruption , &c. And that the second is included , may bee gathered both from the words of Saint Iohn , And Death and bell were cast into the lake of fire ; and of our Saviour , I was dead , and I am alive ; and have the keyes of Hell , and of Death . And so I fall upon my second Observation , viz. the Person menacing , I , the second person in Trinitie , our blessed Lord and Saviour Jesus Christ. The word here used Ehi is the same with that we reade Exod. 3. Ehi Ashur Ehi , I am that I am ; and if the observation of the Ancients be current , that wheresoever God speaketh unto man in the old Testament in the shape of man or Angell , we are to understand Christ , for that all those apparitions were but a kind of preludia of his incarnation ; then the Person here threatning can bee no other then he ; besides , the word Egilam in the former part of this verse being derived from Gaal , signifying propinquus fuit , or redemit jure propinquitatis ; pointe●… to our Saviour ; who by assuming our nature , became our Alic by blood , and performed this office of a kinsman , by redeeming the inheritance which we had lost . But we have stronger arguments then Grammaticall observations , that he who here promised life to the dead , and threatneth plagues to Death , was the Sonne of God , the Lord of quick and dead ; for the same who promiseth to redeeme from the Grave , threatneth to plague Death : but we all know that Redeemer is the peculiar style of the Sonne , as Creator is of the Father , and Sanctifier of the Holy Ghost , tu redemisti nos , thou hast redeemed us to GOD by thy blood , out of every kindred , and tongue , and people , and Nation . To the redemption of a slave that is not able to ransome himselfe , three at least concurre ; the Scrivener who writeth the Conditions , and sealeth the Bonds ; the partie who soliciteth the businesse , and mediateth for the captive , and layeth downe the summe agreed upon for his ransome ; and the person in whose power the captive is , and who accepteth of the ransome ; Which of these is the Redeemer ? you will all say , he that is at the cost of all ; so it is in our redemption from spiritual thraldome , the holy Spirit draweth the condition , and sealeth the bonds the Father receiveth the ransome , the Sonne both mediateth for the ransoming , and layeth downe the summe ; For we were not redeemed with corruptible things , as silver and gold , but the pretious blood of Christ , as of a Lambe without blemish , hee tooke part of our nature , that through death he might destroy him that had the power of death , that is the divell , and deliver them who through the feare of death , were all their life time subiect to bondage . Hence we gather that hee that destroyed Death must die : but to affirme that the immortall and eternall Spirit of God expired , is blasphemie , and to say that the Father suffered is heresie , longagoe condemned in the Patro-passions ; we conclude therefore with the Apostle , that the second Person Christ Jesus hath abolished death , and hath brought life and immortalitie to light by the Gospell . And so I fall upon my last Observation , the judgement here mentioned Devorica . 3. Thy plagues , there is no tittle or iota in holy Scripture superfluous , some mysterie therefore lyeth in the number , plagues in the plurall , not plague in the singular , which I conceive to be this , that Christ put Death to many deaths , and foyled , and conquered it many wayes ; first in himselfe ; secondly in his members . First , in himselfe by destroying sinne , the sting of Death . Secondly , by breaking the bonds thereof in his powerfull Resurrection , wherwith it was impossible that hee should be held . Secondly , in his members by changing the nature of it to them , and making it of a curse a blessing ; of a losse , a gaine ; of a punishment , either a great honour , or a speciall favour , or a singular advantage : a great honour as to the Martyrs , who thereby acquired so many Rubies to their crowne of glory , as they shed drops of blood for their Saviour : A speciall favour , as to Abraham , Iosiah , and Saint Austin , who were taken away , that they might not see , and feele the miserie , that after their death fell on the postarity of the one , the subjects of the other , and the diocesse of the third . A singular advantage to all the faithfull , who thereby are discharged from all cares , feares , sorrowes , and temptations , and presently enter into their Masters joy ; For blessed are the dead that dye in the Lord , for they rest from their labours , and their workes follow them . Now the meanes whereby Christ conquered death , and utterly destroyed it , are diversly ser downe by the learned ; some argue a contrariis , contraries say they are to bee destroyed by their contraries ; as heate by cold , moysture by drought , sicknesse by health : Death therefore must needs bee destroyed by life as the contrary , but Christ is the resurrection and the life , in him was life , and life was the light of men . Saint Austine declareth it after this manner : Life dying contended with Death living , and got a glorious and signall victory . Nyssen thus , the Devill catching at the flesh of Christs humane nature , as a baite was caught by the hooke of his divine . Saint Leo , and Chrysologus thus , if a Bayliffe or Serjeant arrest the Kings sonne , or a privileged person , and lay him up in a close prison without commission , hee deserveth to bee turned out of his place for it . So Death Gods Serjeant , seizing upon his Sonne ( in whom there was no fault ) without warrant or commission was justly discharged of his office . Is Death thus discharged , hath Christ changed the nature of Death , and freed all his Members from the sting of the temporall and feare of eternall death ; hath hee of a Posterne made it a street-doore , of an out-let of mortall life , an in-let of immortalitie ? why then are wee so much afrayd of death , which can no more hurt us then a hornet or waspe after her sting is plucked out ? Christ fought with a living death , wee with a dead death ; which doth not so much severe our soules from our bodies , as joyne them to Christ ; not so much end our life as our mortalitie ; not so much exclude us out of the Militant , as render us to the Triumphant Church . Nothing is more dreadfull I confesse to the naturall man , then Death which dissolveth the soule and bodie , and the Grave which resolveth the bodie into dust and ashes . To cure this maladie of the minde , there is no vertue in any Drugge of nature ; the Philosophers in this case are Physitians of no value , they tell us , that sicknesse and death are tributa vivendi , and the Grave the common house of the dead . But of what of this ? what comfort is here ? doth this speculation discharge us from the tribute , or make the payment thereof the easier ? doth it enlighten the darknesse of these prisons of nature ? or take away the stench from these under-ground houses ? no whit . Yet ( God bee thanked ) there is a magazen in Scripture to pay these tributes ; there is light in Goshen to enlighten these houses , there is Spicknard to perfume these dankish roomes ; there are 〈◊〉 in holy Scripture to strengthen the heart ; not onely against deadly maladies , but also against death it selfe : For there we heare of a voyce from heaven , not onely affirming the happinesse of the dead , but confirming it with a strong reason , for they rest from their labours , and their works follow them : we heare of Tabernacles not made with hands , but eternall in the Heavens : wee heare that when wee are absent from the body , wee are present with the Lord ▪ wee heare the Lord of life opening the eares and chearing the heart of the dead ; and saying , I am the resurrection and the life , whosoever beleeveth in mee though hee were dead , yet shall hee live . There wee heare death not onely disarmed of his sting , but also slaine downe right ; O Death I will bee thy death , O Grave I will bee thy destruction . Secondly , hath Christ destroyed Death , and hath hee both the keyes of Death and of Hell ? then beloved , when wee lye on our death-bed , let us not have recourse after the popish manner to any Saint or Angell , no not to the blessed Virgin her selfe , but to her Sonne who is the Lord of life ; who satisfying for our sinnes at his death , thereby plucked out the sting of death , and after his resurrection quite destroyed this serpent . In which regard he is styled stella matutina the Morning starre , because hee ushereth in the day of eternitie , and primitiae dormientum , the first fruits of them that slept , because in him the whole lump is sanctified : When therefore the fiery Serpent hovereth over us to sting us to eternall death , let us looke upon the Brazen Serpent , and the other shall not hurtus . Lastly , hath Christ conquered Death and Hell and that for us ? let us then give him the honour of the greatest Worthy , and noblest Conquerour that ever the World saw . Cyrus , and Alexander , and Caesar , were no way to bee compared to him ; for they subdued but mortall enemies , hee immortall ; they bodilie , hee ghostly ; they with great Armies and power of men , but hee alone ; they when they were alive , and in their full strength and vigour , but hee at the houre of his death , and afterwards . I conclude therefore with Saint Ierome his insultation over Death , and thanksgiving to the Lord of life . O Death thou didst bite and wert bitten , thou didst devoure , and art now devoured by him whom for a time thou didst devoure ; by his death thou art slaine , by his death wee live everlastingly : thankes bee rendred unto thee O Saviour , who hast subdued so powerfull an adversary , and put him to death by thy death and passion . The Ethiopians as Herodotus relateth , make Sepulchres of glasse ; for after they have dryed the corps , they artificially paint it , and set it in a glazed Coffine , that all that passe by may see the lineaments of the dead body : but surely they deserve better of the dead and more benefit the living , who draw the lineaments of their minde , and represent their vertues and graces in a Mirrour of Art : ( for I am not of their judgement among us , who properly and deservedly are called Precisians , because out of the purity of their precise zeale , ita praecidunt they so neere paire the nayles of Romish superstition , that they make the fingers bleed ; who out of feare of praying forsooth for the dead , or invocating them , are shie of speaking any word of them , or sending after them their deserved commendations , ) for it is pietie to honour God in his Saints ; it is justice suum cuique tribure to give every one his due : it is charitie to propose eminent examples of heavenly graces and vertues shining in the dead , for the imitation of the living . Such jewells ought not to bee locked up in a Coffine , as in a Casket , but to bee set out to the view of all ; and surely they deserve better of the dead , who set a garland of deserved praises on their life , then they who stick their Hearse full with flowers . Tapers made of pure waxe burne clearely , and after they are blowne out , leave a sweet savour behinde them , so the servants of Christ , who have caused their light so to shine before men , that they may see their workes , and glorifie their Father which is in Heaven : leave a good name like a sweet smell behinde them , and why may wee not blow it abroad by our breath ? Deo Patri &c. The rest concerning the life and death of the party is lost . FINIS . VOX CO●…LI . OR , THE DEADS HERALD . SERMON XLV . APOCH . 14. 13. And I heard a voyce from heaven , saying unto mee , write , blessed are the dead which die in the Lord , from hence forth , &c. VBi Vulnus , ibi manus ; From whence wee tooke our wound , from thence we receive the cure : a voyce from heaven strucke all the living dead , saying , All flesh is grasse , and the glory or goodlinesse of it , is as the flower of the field ; The grasse withereth , &c. But here a voyce from heaven maketh all whole againe , and representeth all the dead in the Lord living ; yea , and flourishing too , ●…aying , Blessed are the dead that dye in the Lord. To give a touch at the wound , that the smart thereof may make the sense of the cure more delightfull . Omnis caro foenum , & omnis homo flos , All flesh is grasse , and ●…very man is a flower . There is difference in grasse , some is longer , and some is shorter ; so some men are longer lived , some shorter ; Some grasse shooteth up with one leafe , some with three , some with five , or more : so some men have more in their retinue , some fewer , some none at all . Some grasse withereth before it is cut , as the grasse on the house toppe ; some is cut before it with●…reth , as the grasse of the field : so some men decay before the Sythe of death cutts them ; all other after . Likewise , there is a great difference among flowers . 1. Some are for sight only , not for the smell , or any vertue in medicines ; as Tulips , Emims , and Crowne Emperials . 2. Some for sight and smell , but of no use in Medicines ; as Sweet-williams , the painted Lady , and Iuly-flowers generally . 3. Some are both for sight and smell , and of singular use in Medicines , as Roses and Violets : So some men are of better parts , and greater use in the Church and Common-wealth , others of lesse . Some flowers grow in the field , some in the garden : so some mens lives and improvements are publike , others private . Some flowers are put in Posies , some in Garlands , some are cast into the Still : so some men are better preferred then others , and some live and die in obscuritie . Lastly , some flowers presently lose their colour and sent , as the Narcissus ; some keepe them both long , as the red Rose : So some men continue longer in their bloome , grace and favour ; others for a short time , but all fade , and within a while are either gathered , cut downe , or withered of themselves and die . And for this reason it is as I conceive , that we sticke herbes and flowers on the Hearse of the dead , to signifie , that as we commit earth to earth , and ashes to ashes ; so we put grasse to grasse , and flowers to flowers . For , omnis caro foenum , All flesh is grasse , and all the goodlinesse thereof as the flower of the field , the grasse withereth , and the flower fadeth away ; But the comfort is in that which followeth ; But the word of the Lord endureth for ever , and this is the word which by the Gospell is preached unto you ; Whereof this verse which I have read unto you for my Text , is part . Which Saint Iohn inferreth as a conclusion or corrolarie upon the conclusion of the Saints and Martyrs lives , this conclusion is in●…erred upon two premisses , 1. The end of their labours . 2. The reward of their worke . The Syllogisme may be thus form●…d . All they who are come to an end of their labour , and have received liberally for their worke , or are paid well for their paines , are happie : But all the dead that die in the Lord , are come to an end of their labour , for they rest from their labours , and receive liberally , for their workes follow them . Ergo , all the dead that die in the Lord are happy . As in other Texts , so in this wee may borrow much light from the occasion of the speech which here was this ; Saint Iohn having related in a vision a fearefull persecution to fall in the latter times , whereby the earth should bee r●…aped , and the Saints mowen like grasse , and true beleevers like grapes pressed in such sort , that their blood should come out of the wine-presse , even to the horse bellies , breaketh into an Epiphonema , vers . 12. here is the patience of the Saints ; that is , here is matter for their patience , and faith to worke upon : Here is their patience , to endure for Gods cause , whatsover man or divell can inflict upon them ▪ to part with any limbe for their head Christ Jesus , gladly to forfeit their estates on earth for a crowne in heaven : chearefully to lose their lives in this vale of teares , that they may find them in the rivers of pleasures that spring at Gods right hand for evermore . Here is worke for their faith also , to see heaven , as it were , through hell ; eternall life in present death , to beleeve that God numbreth every haire of their head , and that every teare they shed for his sake shall bee turned into a pearle , every drop of blood into a Rubie to be set in their crowne of glorie . To confirme both their faith , and patience Christ proclaimeth from heaven , that howsoever in their life they seemed miserable ; yet in their death they shall bee most blessed , and that the worst their enemies can doe , is to put them in present possession of their happinesse ; Blessed are the dead , &c. So saith the spirit , whatsoever the flesh saith to the contrarie . Here wee have 1. A proposition , De fide , of faith . 2. A Deposition , or testimonie of the spirit . A Proposition of the happy estate of the dead . A deposition of the holy Ghost to confirme our faith therin . 1. Saint Iohn sets downe his relation . 2. A most comfortable assertion . 3. A most strong confirmation . The relation strange , of a voyce from heaven , without any speaker . The assertion as strange , of a possession without an owner ; a blessed estate of them , who according to the Scripture phrase , are said not to be . The Confirmation as strange as either , by an audible testimonie of an invisible witnesse ; So saith the spirit . Or because this asseveration concerning the condition of the Saints departed , is propositia necessaria ( as the Schooles speake ) we will cloath the members of the division with tearmes apodicticall , and in this verse observe 1. A conclusion sientificall , whereof the parts are 1. The subject indefinite , mortui , the dead . 2. The attribute absolute , beati , blessed . 3. The cause , propter quam , the Lord , or dying in the Lord. 2. The proofe demonstrative , and that two-fold . 1. A priori . 1. By a heavenly oracle , I heard a voyce , &c. 2. A divine testimonie , So saith the spirit . 2. A posteriori , by arguments drawne 1. From their cessation from their worke , They rest from their labours . 2. Their remuneration for their workes , Their workes follow them . Where the matter is pretious , a decision of the least quantitie is a great losse : and therefore ( as the spie of nature observeth ) the Iewellers will not rubbe out a small clowde , or specke in an orient Rubie , because the lessening the substance will more disadvantage them , then the fetching out of the spot advance them in the sale ; Neither will the Alcumists lose a drop of quintessence ; nor the Apothecaries a graine of Bezar , nor an exact Commentatour upon holy Scriptures any syllables of a voyce from heaven , the eccho whereof is more melodious to the soule , then any consort of most tuneable voyces upon earth can be . In which regard I hold it fit to relinquish my former divisions , and insist upon each word of this verse ( as a Bee sitteth upon each particular flower ) that wee may not lose any drop of doctrine sweeter then the honey , and the honey combe , any leafe of the tree of life , any dust of the gold of Ophir . 1. I : there were three men in holy Scriptures tearmed Iedidiah , that is , Beloved of God ; Solomon , Daniel , and Saint Iohn the Evangelist : and to all these God made knowne the secrets of his Kingdome by speciall revelation , and their prophecies are for the most part of a mysticall interpretation . This Revelation was given to Iohn , when hee was in the spirit upon the Lords day ; and if wee religiously observe the Lords day , and then bee in the spirit as hee was , giving our selves wholly to the contemplation of Divine mysteries : wee shall also heare voyces from heaven in our soules and consciences . Heard , with what eares could Saint Iohn . heare this voyce , sith hee was in a spirituall rapture , which usually shutteth up all the doores of the senses ? I answer , that as spirits have tongues to speake withall , whereof wee reade 1 Cor. 13. 1. Though I speake with the tongues of men and Angels : so they have eares to heare one another , that is a spirituall facultie answerable to our bodily sense of hearing . The Apostle sayth of himselfe , that hee was in the spirit ; and as he was in the spirit , so he saw in the spirit , and heard inthe spirit , and spake in the spirit , and moved in the spirit , and did all those things which are recorded in this Booke . When Saint Paul was wrapd up into the third Heaven , and heard there words that cannot be uttered , and saw things which cannot bee represented with the eye ; hee truely and really apprehended those objects , yet not with carnall , but spirituall sences , where with Saint Iohn heard this voice . A voyce from Heaven . The Pythagoreans taught , that the Calestiall spheares by the regular motions , produced harmonious sounds : and the Psalmist teacheth us , that the Heavens declare the glory of God , and the firmament sheweth his handy worke , and that there is no speech nor language where there voyce is not heard ; but that was the voyce of Heaven it selfe , demonstrately proving , and after a sort proclaiming the Majestie of the Creatour . But this is vox de coelo a voyce from Heaven pronounced by God himselfe , or formed by an Angell ; so Gasper Melo expresly teacheth us . Saint Iohn heard a voyce , not sounding outwardly , but inwardly framed by that Angell , who revealed unto him the whole Apocalypse . Saint Iohn here heard a voyce from Heaven commanding him to Write ; and Sain Austin heard a voyce from Heaven commanding him to Read , Tolle lege ; and most requesite it is , that where Heaven speakes , the earth should heare , and where God writes , that man should reade . There never yet came any voice from Heaven , which it did not much import and concerne the earth to heare . The first voice that came from Heaven , was heard on Mount Sinai ; and it was to confirme the Law to bee of divine authoritie ; and establish our faith in God the Creatour . A second voice from Heaven we heare ●…o in Saint Peter on the holy Mount , when the Apostles were there with Christ , and it was to confirme the Gospell , and to establish our faith in Christ the Redeemer . A third voice , ( or sound ) was heard from Heaven in the upper roome , where Christs Apostles were assembled in the day of Pentecost , and it was to confirme out faith in the holy Ghost the Comforter . A fourth voice that came from Heaven , was heard by Saint Peter in a vision , and it was to confirme our faith in the Catholike Church , and the Communion of Saints , and the incorporating both Iewes , and Gentile●… in one mysticall bodie . Lastly , a voice was heard from Heaven by Saint Iohn in this place , to establish our faith in the last Article of the Creed , concerning the happinesse of the dead , and the glorious estate of the Tryumphant Church ; and the life of the World to come . If wee desire to bee informed concerning the affaires of the Abissens , or those of China , Sumatra , or Iapan ; wee conferre with those that are of the same Countrey , or have travelled into those parts : and for the like reason , if wee desire to bee instructed concerning the state and condition of the Citizens of the Heavenly Ierusalem ; their infinite number , their excellent order , their singular priviledges , their everlasting joyes , their feasts , their robes , their palmes , their thrones , their crownes ; wee must enquire of them who either are inhabitants there , or have brought us newes from thence ; nothing but a voice from Heaven can enforce our assent to these heavenly mysteries . Now as all words of Kings are of great authoritie , but especially their Edicts and Proclamations ; so all voices from Heaven are highly to bee regarded and religiously obeyed , but especially . Decrees and Statutes which are commanded by the authoritie of the high Court of Heaven , to bee written for perpetuitie ; such as this is in my Text , I heard a voyce from Heaven , saying Write , with a Pen of Diamond , in letters never to bee obliterated , write it so that it may bee read of men in all succeeding Ages , even to the last man that shall stand upon the earth . Here I cannot sufficiently admire the boldnesse of Cardinall Bellarmine , who to disparage the necessitie of holy Scripture , and cry up unwritten traditions , which are the best evidence hee can produce for his new Trent Creed ; blusheth not to publish it to the World in print , that the Apostles and Evangelists had no command from God to write their Gospells or Epistles , but that they wrote upon the entreatie of some friends , or some emergent occasions . Were there no other Text in all the holy Scriptures but this , nor word in this Text but this one , Write , it were alone sufficient to convince him of grosse ignorance , if not rath●…r giving the lye to his own knowledge . But yet farther , rather to confound him with shame , then convince him with evidence ; doth not the Apostle affirme in generall of the whole Scripture , that it is given by Divine ins●…iration ? and what is inspiring but a kinde of dictating to all the Pen-men of the holy Ghost ? and doth not hee that dictateth to another , both tell him what hee shall write , and bid him write it ? Besides , in the 1. of the Apocalypse vers . 10. 11. Saint Iohn heard a great voyce as of a trumpet , saying ; I am Alpha , and Omega , the first and the last , and what thou seest write in a Booke . Thirdly , besides the generall command of committing the whole Word of God to writing , and a speciall mandate for the writing the Apoc●…lypse , wee have a singular precept for the writing the precise words of this Text ; and must not that needs bee thrice worthy our observation , which is written by a threefold command ? and what is that ? Blessed are the dead , If the dead are blessed , the dead are , for ●…n argument à tertio adjacent●… ad secundum ever holdeth if the tea●…es bee taken in the proper sense . The Metaphisicks demonstra●… , non entis nullus esse affectiones , that such things as have no existence have no qualities nor reall attributes : but blessednesse is here attributed to the dead , the dead therefore are . And the Philosopher who being demanded whether the living or the dead were more in number ? answered , that doubtlesse the living , quia mortui ne sunt quidem , because the dead were not to bee reckoned upon , inregard now they are not at all , spake without booke , and uttered that which is most false , as wee learne from the mouth of Truth himselfe ; who not onely affirmeth that the dead are , but that they are also living , though dead to this World , yet not to the World to come ; dead to men , but not dead to God , have yee not read sayth our Saviour , what is spoken unto you by God , saying ; I am the God of Abraham , and the God of Isaack , and the God of Iacob , God is not the God of the dead , but of the living , for all live to him ? but are all the dead blessed ? the Text answereth , all the dead that die in the Lord ; That dye in the Lord ? Yea , but you will say , those that are already dead , cannot dye , what then is the meaning of this phrase , the dead that dye in the Lord ? Saint Ambrose answereth , hee that is dead alreadie cannot dye in the same sense that hee is dead , but hee that is alreadie dead in one sense , may bee sayd to dye in another ; hee that is dead to the World , as all the regenerated who have mortified the deeds of the flesh , may afterwards dye to the bodye and so dye in the Lord , that is breathe out his soule into the hands of the Lord. This is sound Divinitie , and a true proposition , but no true exposition of this place ; in which the latter seemeth to bee a limitation of the former : as God is neare to all that call upon him , yea , all that call upon him faithfully ; so here blessed are the dead , what all dead howsoever they dye ? no , but all that dye in the Lord. There is much varietie among the interpreters about the interpretation of this phrase , to dye in the Lord. Some will have the meaning thereof , to bee those that dye for the Christian faith , and seale the truth thereof with their bloud . And they alleage for themselves , first paralell texts of Scripture , wherein the preposition in , is put for pro : for as Gen. 18. 13. omnes in t●… benedicentur all Nations shall bee blessed in thee , that is for thee , and in thy seed , that is ●…orthy seed ; and Gen. 28. 18. servivi Berachel word for word , I served in Rachel , that is for Rachel . Next they alleage the ante●…edents , together with the occasion of these words verse 12. here is the patience of the Saints , here are they that keepe the Commandements of God , and the faith of Iesus Christ : and truly the maine scope of the Text seemeth to bee , to arme the godly with patience , and to encourage them to fight against the Beast , upon whom before God execute vengeance , if it so fall out that many of Gods faithfull servants loose their lives : Yet that none should be dismayed therewith , because all that so dye are blessed , for they exchange a temporall life in this World , for an eternall in another . Thirdly say they , it cannot bee well conceived how any can dye in Domino in the Lord who is the Lord of life , if wee take the preposition in the proper sence : for though in the naturall bodie a member may bee cut off and dye , the head being alive ; yet it is not so in the mysticall bodie of Christ , no true Member thereof can bee cut off , much lesse dye , while it continues in that bodie ; by dying in the Lord , therefore wee must understand dying for the Lord , so they . Others will have the words not to bee restrained to Martyrs onely , but to belong to all that die in the feare of God , and the faith of Christ. And they alleage for themselves also a paralell Text ; 1 Cor. 15. 18. where to fall a sleepe in the Lord , is spoken generally of all true beleevers departing this life . Besides Saint Bernard and other of the Auncients apparantly distinguish these phrases , mori in Domino , & mori propter Dominum , to dye in the Lord , and to dye for the Lord : mori pro Domino martyrum est , mori in Domino omnium confessorum ; si beati qui in Domino moriuntur , quanto magis qui pro Domino moriuntur ? to dye for the Lord is the glory of martyrs , but to dye in the Lord , the glory of all Confessors : if they are happy who dye in the Lord , how much more they that dye for the Lord ? Thirdly , the reward here promised is common to all beleevers , and not peculiar to the Martyrs : for all true beleevers when they dye rest from their labours , and their workes follow them . If the Spirit had meant Martyrs onely , hee would rather have sayd , they have ease from their torments , then rest from their labours , and their trophies and victories follow them . All that dye for the Lord , dye also in the Lord ; but all that dye in the Lord , doe not necessarily dye for the Lord : wee denie not that the Martyrs have the greatest share in this blessednesse , but all Confessours have their partsalso ? the Martyrs Crowne is beset with a Rubie or some richer jewell then ordinary , their Garland hath a flower or two more in it , to wit some red flower as well as white ; yet the Crowne and Garland of all Confessours are compleat . And therefore not onely Beda , and Bernard , and Richardus , and Andreus , and Primasius , and Haymo , and Ansbertus , and Ioachimus , but also the Greeke , and the Roman Church ; yea , and the reformed also understand these words , of all that dye in Gods favour : for they read these words at the Funeralls of all the dead , and not onely at the Funeralls of Martyrs . Yea , but how can any bee sayd to dye in the Lord , that is continuing his Member , sith Christ hath no dead Members ? I answer , that the faithfull dye not in the Lord in that sense in which they live in him ; but in another they die not spiritually , nor cease to bee his mysticall Members ; but naturally , that is , they continuing in Christs faith and love , breathe out their souies , and so fall asleepe in his bosome , or dye in his love , laying hold of him by faith , and relying on him by hope , and embracing him by charitie . All they dye in the Lord , who die in the act of contrition , as Saint Austin , who reading the penetentiall Psalmes with many teares , breathed out his last gaspe , sighing for his sinnes . Or in the act of charitie as Saint Ierome , who in a most fervent , or vehement exhortation to the love of God , gave up the ghost . Or in the act of Religion , as Saint Ambrose , who after he had received the blessed Sacrament , in a heavenly rapture , and a holy parley with Christ , left the body . Or in the act of Devotion as Aquinas , who lifting up his eyes and hands to heaven , pronouncing with a loude voyce those words of the Spouse in the Canticles , Come my beloved , let us goe forth , went out of this world . Or in the Act of gratulation , and thankes-giving as Petrus Celestinus , who repeating that last verse of the last Psalme , Omnis spiritus laudet Dominum , Let every breath ; or every one that hath breath , praise the Lord , breathed out his soule . Or in an Act of divine contemplation , as Gerson that famous Chancellour of Paris , who having explicated fiftie properties of divine love , concluded both his Treatise , and his life with fortis ut mors dilectio , Love is strong as death . To knit up all , six sorts of men may lay just claime to the blessednesse in my Text. First Martyrs , for they die in the Lord , because they die in his quarrell . Secondly Confessours , for they die in the Lord , because they die in his faith , and in the confession of his name . Thirdly , all they that love Christ , and are beloved of him , for they die in the Lord , because they die in his bosome , and embracings . Fourthly , all truly penitent sinners , for they dye in the Lord , because they dye in his peace . Firthly , all they who are engrafted into Christ by a speciall faith , and persever in him to the end , for they die in the Lord , because they die in his communion , as being members of his mysticall body . Lastly , all they that dye , calling upon the Lord , or otherwise make a godly end , for they dye in the Lord , because they dye in the workes of the Lord , and happy is that servant whom his Master when hee commeth shall find so doing . From hence-forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Beza and some other render the word in the originall perfectly , because the dead obtaine the blessednesse they hoped for ; but this Exposition cannot stand , unlesse wee restraine this blessednesse to the soule . For the perfect and consummate happinesse of all that die in the Lord , consisteth in the glorification of their bodyes and soules , when they shall see God face to face , and the beames of his countenance directly falling upon the soule , shall reflect also upon the body : and most true it is which Paraeus observeth , the deads blessednesse , farre exceedes the blessednesse of the living ; for here wee have but the first fruits of happinesse , but in heaven wee shall have the whole lumpe : here wee hunger and thirst for righteousnesse , there wee shall be satisfied . To this we all willingly assent , but it will not hence follow , that they have their whole lumpe of happinesse till the day of Judgement . Blessed they are from the houre of their death , but not perfectly ; blessed , but not consummatly : blessed intensive , as blessed as the soule by it selfe can be for that state in which it now is : not blessed extensive not so blessed as the whole person shall be , when the soule shall bee the second time given to the body , and both bid to an everlasting feast at the mariage of the Lambe . Others therefore more agreeable to the Analogie of faith , render the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence-forth , and referre the hence-forth , not to the time of the uttering this Prophecie ; as if before it none were blessed ( for before this prophecie all the Apostles ( Saint Iohn only excepted ) and thousands of Saints and Martyrs had died in the Lord , and were at rest from their labours ) but to the instant of their dying in the Lord , they no sooner lost their lives for Christ , then they found happinesse in him . So soone as Lazarus dyed , his soule was carried by Angels into Abrahams bosome . So soone as the Thiefe expired on the Crosse , hee aspired to Paradise , and was with Christ ; So Nazianzen teacheth concerning every religious soule ; I beleeve , saith he , that every noble soule which is in grace and favour with God , presently as soone as shee hath shaken off the body , which kept downe her wings , flyeth joyfully streight up to her Lord ; and Saint Cyprian , Death to the godly is not a departure , but a passe from a temporall to an eternall life , and no stay by the way , as soone as we have finished our course here , we may arrive at the goale there ; And S. Bernard , The infidels call the parting of the soule from the body , Death , but the beleevers call it the Passeover , because it is a passe from death to life . For they die to the world , that they may perfectly live to God. To strike sayle and make toward the shore , if all that dye in the Lord are blessed , from the very moment of their death , and this blessednesse is confirmed by a voyce from heaven : let us give more heed to such a voyce , then to any whisper of the flesh or divell . Whatsoever Philosophie argueth or Reason objecteth , or sense excepteth against it : let us give more heed to God then man , to the spirit then the flesh , to faith then to reason , to heaven then to earth ; although they who suffer for the testimonie of the Gospell seeme to be most miserable , their skinnes being fleyed off , their joynts racked , their whole body torne in peeces , or burned to ashes ; their goods confiscate , their armes defaced , and all manner of disgraces put upon them : yet they are most happy in heaven , by the testimonie of heaven it selfe , the malice of their enemies cannot reach so high as heaven , it cannot touch them there , there , much lesse awake them out of their sweet sleepe in Jesus . Secondly , if the dead are blessed in comparison of the living : let us not so glew our thoughts , and affections to the world , and the comforts thereof , but that they may bee easily severed , for there is no comparison betweene the estate of the godly in this life , and in the life to come ; for here they labour for rest , there they rest from their labour : here they expect what they are to receive , there they receive what they expected : here they hunger and thirst for righteousnesse , there they are satisfied ; here they are continually afflicted , either for their sinnes , or with their sinnes , and they have continuall cause to shed teares , either for the calamities of Gods people , or the strokes they themselves receive from God , or the wounds they give themselves ; there all teares are wiped from their eyes . Here they are alwayes troubled , either with the evills they feare , or the feare of evill : but when they goe hence , Death sets a period to all feare , cares , sorrowes , and dangers . And therefore Solon spake divinely , when hee taught Craesus that he ought to suspend his verdict of any mans happinesse till hee saw his end . Thirdly , if those dead are blessed , that dye in the Lord , let us strive to be of that number , eamus & nos , & moriamur cum eo , Let us goe and dye with him , and in him : And that we may doe so , wee must first endevour to live in him ; For Cornelius à Lapida his collection is most true ; As a man cannot die at Rome , who never lived at Rome ▪ so none can dye in Christ , who never lived in him , and none can live in him , who is not in him ; first then wee must labour to be in him , and how may wee compasse this ? Christ himselfe teacheth us : I am the Vine , and my Father is the Husbandman , every branch that beareth not fruit in me , he taketh away , and every branch that breareth fruit he purgeth , that it may bring forth more fruit ; as the branch cannot beare fruit of it selfe , exceept it abide in the Vine , no more can yee except yee abide in mee . Hence wee learne that wee cannot beare fruit in Christ , unlesse as branches we be ingrafted into him ; now that a graffe may be inoculated . 1. There must be made an incision in the tree . 2. The graffe or syence must be imped in . 3. After it is put in , it must be ioyned fast to the tree . The incision is already made , by the wounds given Christ at his death many incisions were made in the true Vine : that which putteth us in , or inoculateth us , is a speciall faith , and that which binds us fast to the tree , is love and the grace of perseverance . If then we bee engrafted by faith into Christ , and bound fast unto him by love , wee shall partake of the Iuice of the stocke , and grow in grace , and beare fruit also more and more , and so living in the true Vine , we shall die in him , and so dying in him , wee shall reflourish with him in everlasting glorie . Fourthly , if wee are assured by a voyce from heaven , that none but they are blessed , who die in the Lord : all Infidells , Jewes , and Turkes ; yea , and such hereticks too as denie all speciall faith in Christ are in a wretched and lamentable case ; for it is cleare that unbeleevers cannot live in Christ , for the just liveth by faith , and though hereticks , and among them our Adversaries of Rome have a generall faith , yet because they want a speciall faith in Christ whereby they are to be ingrafted into him , and made members of his mysticall body , they can make no proofe to themselves or others , ( at least unlesse they renounce some of the Trent Articles ) that they live , or dye in the Lord. Lastly , if all that dye in Christ are blessed , as a voyce from heaven assureth us , we doe wrong to heaven , if we accompt them miserable ; we doe wrong to Christ , if we count them as lost whom he hath found ; if wee shed immoderate teares for them from whose eyes Hee hath wiped away all teares ; to weare perpetuall blacks for them , upon whom he hath put long white Robes . Whatsoever our losses may be by them , it commeth farre short of their gaine : our crosse is light , in comparison of their super-excellent weight of glory ; therefore let us not sorrow for them , as those that have no hope . Let us not shew our selves Infidells by too much lamenting the death of beleevers . Weepe w●… may for them , or rather for our losse by them , but moderatly , as knowing that our losse is their gaine , and if wee truly love them , wee cannot but exceedingly congratulate their feasts of joy , their rivers of pleasures , their Palmes of victory , their robes of majestie , their crownes of glorie . Water therefore your plants at the departure of your dearest friends , but drowne them not . For whatsoever wee complaine of here , they are freed from there : and whatsoever wee desire here , they enjoy there : they hunger not , but feast with the L●… ; they sigh not , but sing with Moses , having safely passed over the glassi●… sea ; they lie not in darknesse , but possesse the inheritance of Saints in light . They have immunitie from sinne , freedome from all temptations , and securitie from danger : they have rest for their labours here , comfort for their troubles , glory for their disgrace , joyes for their sorrowes , life for their death in Christ , and Christ for all , Cui , &c. FINIS . VICTORIS BRABAEVM . OR , THE CONQVEROVRS PRIZE . A SERMON PREACHED at Rotheriffe , at the Funerall of M ris . Dorothy Gataker , Wife to the worthie and Reverend Divine Master Thomas Gataker , B. D. SERMON XLVI . APOC. 14. 13. So sayth the Spirit that they may rest from their labours , and their workes follow them . THe longer a man enjoyeth the benefit of life , the more cause he hath to desiredeath ; for cares grow with years , and sins with cares , & sorrows with sins , and fears with sorrowes ; which trouble the quiet , and confound the musicke , and blend the mirth , and dampe the whole joy of our life : so that hee who spinneth the thred of his life to the greatest length , gaineth nothing thereby but this , that hee can give a fuller and clearer evidence of the vanitie of the World , and yeeld a more ample testimonie to the miserie of man during his abode in the flesh : whom if wee take at the best advantage of his worldly happinesse , hee must needs confesse that hee hath nothing of all that is past , but a sad remembrance ; nor of that which is to come , but a solicitous feare . As after a great feast at which a man hath glutted his appetite , nothing remaineth but lothsome and stinking fumes ascending from the stomacke to the head , and offending the brain ; so of all the pleasures of sinne past , nothing remaineth but a bitter taste in the conscience , or rather to use Saint Bernards Metaphor , amara & foeda vestigia , foule and stinking prints left in the flore where hee daunced after the Devills pipe , sorrow and shame for what hee hath beene , and feare for what hee shall bee mingles and sowers all the joy and delight in that hee is . And what is hee at the best ? a poore tennant ●…t ●…ill of a ruinous cottage of loame , or house of clay readie to fall about his eares , with a Grashoppers leape in a spot of ground . His apparell is but stolne ragges , his wealth the excrements of the earth , his dyet , bread of carefulnesse , got with the sweat of his browes , and all his comforts and recreations , rather as Saint Austine tearmes them solati a miserorum quam gaudia beatorum , sauces of misery then dishes of happinesse . For albeit a good conscience bee a continuall feast , and the testimonie of the Spirit an everlasting Jubile in the soule , yet the most righteous man that breathes mortall ayre , either by frailty , or negligence , or diffidence , or impatience , or love of this present life , or suttletie of perswasions , or violence of temptations so woundeth his conscience , and grieveth the Spirit of grace ; that this feast is turned for a time into a fast , and the Jubile into an ejulate or howling . All things therefore layd together , the scornes of the World , assaults from the flesh , temptations from the Devill , rebukes from God , checks from conscience , sensible fayling of Grace , spirituall dissertions , with many a bitter agonie and conflict with despaire ; I cannot but perfectly accord with the Poet in his dolefull note Faelices nimium quibus est fortuna peracta jam sua . they are but too happie whose glasse is well runne out , and with the Evangelist in my Text beati m●…rtui blessed are the dead for they rest from their labours , and their workes follow them ; they rest from those labours which tyreus that live , and the workes which wee are to follow , follow them . A threefold cable saith the Wiseman is not easily brokn ; and such is this here in my Text , on which the anchour of our hope hange●…h . 1 The testimonie of Saint Iohn , Yea 2 The testimonie of the Spirit , so s●…th the Spirit 3 A strong reason drawne from their rest and recompence , they rest from their labours , and they receive the reward of their labours , they are discharged of their worke , and for their worke . If they were discharged for their worke , and not discharged of their worke , they could not bee said blessed , because their tedious and painefull workes were to returne . And much lesse happie could they bee tearmed , if they were discharged of their worke ; but not for it , for then they should lose all their labour under the Sunne , they should have done and suffered all in vaine : but now because they are both discharged of their worke , for they rest from their labour , and discharged for their worke , for their workes follow them , they are most blessed . The Spirit here taketh the ground of this heavenly musick ravishing the souls of the living , and able to revive the very dead either from the labourers pay , or the racers prize . If the ground be the labourers joy for their rest and pay , the descant must bee this ; our life is a day , our calling a labour , the evening when wee give over our death , the pay our penny . If the ground be the racers joy for their prize , the descant may bee this ; the Church is the field , Christianitie is the race , death is the last poste , and a garland of glory the wager , let us all ●…o run that we may obtaine . Yea , sayth the Spirit . Wee read in the Law and the Prophets , Thus sayth Iehovah , the Lord : in the Gospell , Thus spake Iesus : But in the Epistles , and especially in the Revelation thus sayth the Spirit , now the Spirit speaketh evidently , heare what the Spirit sayth unto the Churches , hee that hath an eare , let him heare what the Spirit sayth unto the Churches ; and the Spirit and the Bride sayth come . While Christ abode in the flesh , hee taught with his owne mouth the Word of life ; but now since his Ascention , and sitting in state at the right hand of his Father , hee speaketh and doth all by his Spirit . By the Spirit hee ordain●…th Pastours , furnisheth them with gifts , enligh●…h the understanding of the hearers , and enclineth their wills and affections , and so leadeth the Church into all truth . In which regard Tertullian elegantly tearmeth the Spirit , Christi Vicarium Christ his Vicar preaching in his stead , and discharging the Cure of the whole World. Secondly , so sayth the Spirit not the flesh , the earth denies it , but Heaven avereth it : when a man removeth out of this World , the flesh beholdeth nothing but a corpes brought to the Church , and a coffine layd in the Grave ; but the spirit discerneth an Angel carrying the soule up to Heaven , and leaving it in Abrahams bosome , till the Father of spirits shall give her againe to the bodie , arrayed in glorious apparell . There is no Doctrine the Devill , the flesh , and the World more oppose then this here delivered by the Spirit concerning the blessednesse of the dead ; for all Atheists , all Heathen , all carnall men , all Saduces , and sundrie sorts of Heretickes deny the Resurrection of the bodie ; and the greater part of them also , the immortalitie of the soule : A wicked and ungodly person beleeveth not his soule to bee immortall , because hee would not have it so , hee would not that their should be another World , because hee can have hope of no good there , having carried himselfe so ill in this , faine hee would stifle the light in his conscience ; which if hee would open his eyes would clearly discover unto him a future tribunall ; yet sometimes hee cannot smother it , and therefore as Tully , who saw a glimering of this truth , observeth hee is wonderfully tormented out of a feare , that endlesse paines attend him after this life . Well let the flesh , and fleshly minded men deeme or speake what they list concerning the state of the dead ; the Spirit of truth sayth , that all that dye in the Lord , are blessed . But where sayth the Spirit so ? In the Scriptures of the old , and new Testament , and in this vision , and in the heart and conscience of every true beleever . First in the Scriptures , let mee dye the death of the righteous , and let my last end bee like unto his , refraine thy voyce from weeping , and thine eyes from teares , for thy workes shall bee rewarded , and there is hope in thine end saith the Lord ; precious in the sight of the Lord , is the death of his Saints : the righteous shall wash his foot in the bloud of the wicked , so that a man shall say , verily there is a reward for the righteous , Christ is in life and death advantage ; for I am in a straight betweene two , having a desire to depart and to bee with Christ , which is f●… better . Secondly in this vision ; for Saint Iohn heard a voyce from Heaven saying , Write it as it were with a Penne of Iron , upon the Tombe of all that are departed in the Lord , for so saith the Spirit . Lastly , the Spirit speaketh it in the heart and soule of every true beleever lying on his death bed , or on the Gridiron , or in the dungeon , or on the gibbet , or on the faggot ; did not the Spirit seale this truth aboveall other at such times to his servants , were not then their hope full of immortality they could never have welcomed death , embraced the flames , sung in their torments , and triumphed over death , even when they were in the jawes of it . When Iob was in the depth of all his miserie , the Spirit spake in his heart , I know that my Redeemer liveth , and that hee shall stand in the latter day upon the earth , and though after my skinne wormes destroy this body , yet in my flesh shall I see God , whom I shall see for my selfe , and mine eyes shall behold , and not another , though my reines bee consumed within mee . Likewise when Saint Paul was now readie to bee offered , and the time of his departure was at hand , the Spirit spake in him ; I have fought a good fight , I have finished my course , I have kept the faith ; henceforth there is layd up for mee a crowne of righteousnesse , which the Lord the righteous judge shall give mee at that day , and not to mee onely , but to them also that love his appearing . Likewise when Gerardus was giving up the ghost , the Spirit spake in him , O Death where is thy sting ? Mors non est stimulus sed jubilus : And though Robert Glover the Martyr all the night before his Martyrdome , prayed for strength and courage , but could feele none , yet when he came to the sight of the stake , he was mightily replenished with Gods holy comfort , and heavenly joyes , and clapping his hands to Austin , the Spirit the Comforter himselfe spake in him , Hee is come , hee is come . You have heard where the spirit saith so , give eare now to a voyce from heaven , declaring why the spirit saith so for they rest from their labours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth as well paine , as paines , broyles as toyles , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke : so paine and paines in English , are of kinne for labour is paine to the body , and paine is labour to the Spirit ; and therefore what wee say to bee punished and tormented with a disease , the Latine say laborare morbo , and the throngs and throes which women endure in Child-bearing , wee call their labouring . Here then the dead have a double immortalitie granted them . 1 From the labours of their calling . 2 From the troubles of their condition , freedome from paine , and paines taking . What then ( may some object ) doe the dead sleepe out all their time from the breathing out their last gaspe , to the blowing the last trumpe ? as they suffer nothing , so doe they nothing ? but are like Consul Bibulus , who held onely a roome , and filled up a blancke in the Roman fasti . Nam 〈◊〉 factum consule nil memini . or like mare mortuum , without any motion or operation at all ? that cannot be , the soule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most perfect Act ; or as Tullie renders the word , a continuall motion , as the word is ta●…en in that old proverbiall verse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it can no more bee and not worke , then the winde can bee and not blow , the fire and not burne , a diamond and not sparkle , the sunne and not shine ; therefore it is not sayd here simply , that they rest from all kinde of motion or working , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but from toylesome labours , soretravells ; and againe from their owne labours or workes , not the Lords . They keepe an everlasting Sabbath in not doing of their owne workes but Gods , they rest from sinfull and painefull travells , but not from the workes of a sanctified rest , for they rest not day and night saying , holy , holy , holy , Lord God Almighty , which was , which is , and is to come . The rest of the soule is not a ceasing from all motion or opperation , that cannot stand with the nature of a spirit , but a setling it selfe with delight upon an all-satisfying and never satiating object , such was the rest , the sweet singer of Israel called his soule unto , returne unto thy rest , O my soule , for the Lord hath dealt b●…untifully with thee . Bodies rest in their proper places , but spirits in their proper object , in the contemplation , fruition , admiration , and adoration whereof , consisteth their everlasting content . This object is God , whom they contemplate in their mind , enjoy in their will , adore in both , and this is their continuall worke , and their worke is their life , and their life is their happinesse , which the Divines fitly expresse in one word glorification , which must be taken both actually , and passively , for they glorifie God , and God glorifieth them ; God glorifieth them , by casting the full light of his countenance upon them : and they glorifie him , by reflecting some light backe againe , and casting their crownes before him , saying , Thou art worthy , O Lord , to receive glory and honour , and power , for thou hast created all things , and for thy pleasure they are , and were created . They rest from their labours . This Text of holy Scripture containeth in it , the waters of Siloah not so much to refresh those that are tyred with their former labours , having borne the heate of the whole day , as to lave out the false fire of Purgatorie , for blessednesse cannot stand with miserie , nor rest with trouble , nor reward with punishment , but all that dye in the Lord are blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is à tempore mortis from the time of their death ( as venerable Beda , and other expound the words ) and so blessed are they , that they rest from all paine and paines ; and so rest , that their workes follow them ; that is as I shall declare hereafter , the reward of their workes . If this lave not out the Romish fire , which scareth the living more then the dead , and purgeth their purses , and not their soule , wee may draw store of water to quench it out of divers other Texts of holy Scripture , as namely , First , If the tree fall towards the South , or towards the North in the place where the tree falleth , there it shall bee . Which Text * Olympiodorus thus illustrateth , in whatsoever place therefore , whether of light or of darknesse ; whether in the worke of wickednesse , or of vertue , a man is taken at his death , in that degree and ranke doth he remaine either in light with the just , and Christ the King of all , or in darknesse with the wicked , and prince of the world . To little purpose therefore is all that is , or can be done for the dead , after they have taken their farewell of us , after wee are gone from hence , there remaines no place for repentance or penance , no effect or benefit of satisfaction , here life is either lost or obtained , but if thou ▪ O Demetrian saith Saint Cyprian , even at the very end , and setting of thy temporall life dost pray for thy sinnes , and call upon the only true God with confession and faith , pardon is given unto the confessing thy sinnes , and saving grace is granted to thee by the divine pietie ( or mercie ) and at the very moment of death , thou hast à passage to immortalitie . Secondly , Eccles. 12. 5. Man goeth to his long home , and the Mourners goe about the streetes ; Which words Gregorius of Neocesarea , thus paraphraseth , The good man shall goe to his everlasting house rejoycing , but the wicked shall fill all with lamentations . And S. Cyprian all●…ding to this passage resolveth , that after this temporall life is ended , we are diversly bestowed at the Innes of death , or immortalitie ; at neither of which hangeth any signe of Purgatorie , as any man may see . Thirdly , Luke 16. 22. The begger dyed , and was carried by Angells into Abrahams bosome ; This beggers case Macharius a learned Monke of Egypt maketh a president for all the servants of God , who when they remove out of the body the quires of Angels receive their soules into their owne side , into the pure world , and so brings them unto the Lord. And Saint Ierome raiseth a strong fort of comfort upon the ground of this parable ; Let the dead bee lamented , but such a one whom hee doth receive for whose paine everlasting fire doth burne , but let us whose departure a troupe of Angells doth accompanie , whom Christ commeth forth to meet , account it a grievance , if wee doe longer dwell in this tabernacle of death . And as Machareus and Saint Ierome , so Saint Hillarie also draweth a generall rule from their example , that as soone as this life is ended , every one without delay is sent over , either to Abrahams bosome , or to the place of torment , and in that state are reserved till the day of Iudgement . Fourthly , Luke 23. 43. This day thou shalt be with mee in Paradise ; and Philip. 1. 23. I desire to bee dissolved , and to bee with Christ ; and 2 Cor. 5. 18. If our earthly tabernacle be dissolved , we shall have an eternall in the heavens , and when we are absent from the body , we are present with the Lord ; From whence Iustine Martyr inferreth , After the departure of the soule out of the body , there is presently made a distinction betwixt the just and unjust , for the soules of the righteous are carried by Angels into Paradise , where they have commerce , and sight of Angels and Archangels , but the soules of the unjust to hell ; and Tertullian collecteth that it is an injurie to Christ , to hold that such as bee called from hence by him , are in a state that should bee pittied , whereas they have obtained the chiefe ayme of their desires , If we repine at this , that others have obtained this their desire , by this our grudging at it we seem to be unwilling to obtain the like , and his scholler S. Cypriam censureth them yet more severely , who either feare death or leave this world in discontent : it is for him to feare death who is not willing to goe to Christ ; it is for him to bee unwilling to goe to Christ , who doth not beleeve that he beginneth to reigne with Christ ; if thou dost truely beleeve in God , and art secure of his promise , why dost thou not embrace the message that thou art called to Christ ? why dost thou not rejoyce that thou shalt be rid of the divell ? Fiftly , 1 Iohn 1. 7. the blood of Christ purgeth us from all sinne , no sinne is therefore left for Purgatorie fire to burne out . Were there sinnes to be purged yet after the night of this present life , there is no place left ( saith Gregorie Nazianzen ) for purging , it is better to be corrected and purged now ( saith he ) then to be sent to torments there where the the time of punishing is , and not of purging . But to leave other springs , this in my Text affordeth store of water to extinguish Purgatory fire ; and therefore our adversaries seeke to damme it up two manner of wayes : First by restraining this Text to Martyrs onely , who die in the Lords quarrell , though their soules flye to heaven , their wings being not singed with this fire : yet others ( say they ) are not saved , but after some time of abode in it . Secondly , by cooling the heat of this fire , and making it not only tolerable , but also comfortable , bearing us in hand that they that are in Purgatory may be said to be blessed , because they rest from the labours of this life , and they are secure of their eternall estate , they are sure to feele no other hell . From the first starting-hole I have beaten them already by demonstrating , that all that beleeve in Christ are ingrafted by faith into his mysticall body , and consequently , that as they live in him , so they die in him ; in which regard the Apostle speaking of all that depart in the faith of Christ saith , they sleepe in the Lord , and die in Christ. Their second starting hole is lesse safe then the former , for to say that this blessednes and Purgatory paines may subsist in the same soule , is an assertion neither politique nor reasonable . First it is not politique ; for if they coole Purgatory fire in such sort , they will stop the Popes Mint from going ; perswade the vulgar that the soules in Purgatory are in a tollerable , nay ( in some sort ) in a blessed estate , because they rest from their labours and their workes follow them ; and the Priests may set their heart at rest for gaining any remarkable summes for Dirges , and the Popes tole-gatherers also for sucking any great advantage out of pardons to ransome soules out of Purgatory . And as this answere standeth not with their profit : so neither agreeth it well with their owne tenents ; for they teach that Purgatory fire is as hot as Hell for the time , surpassing the smartest torment that can bee devised , or ever was endured on earth : and call they those happy who lie soultring in this fire ? yea , but when they are there they receive singular comfort in this , that they are sure they shall never go to hell . Surely small comfort to one who is in hellish torments and shall continue there he knowes not how long , to tell him that he is sure he shall goe to no other Hell : and how prove they that Purgatory is a supersedeas to Hell ? What security have they for it ? Gods Word ? but in all Gods Word there is no sillable of Purgatory , neither let they the people to know Gods Word ; for in Spaine , and generally where the inquisition is in force , the proverbe is that he smels of a Faggot , who is found with a Bible about him in the mother tongue . These things being so , I wonder that any ordinary Papist be willing to die , seeing the best hee can hope for is to bee cast presently into the flames of Purgatory , and there to frie hee knowes not how long , perhaps a hundred , perhaps a thousand yeares . But ( God be blessed for it ) we have otherwise learned of Christ and his blessed Apostles . Wee know that if our earthly tabernacle bee dissolved , wee shall presently have not a temporary habitation in Purgatory , but an eternall in Heaven : wee know , that those who beleeve in Christ come into no condemnation , but passe from death to life . Wherefore let us not take on too much for those whom God hath taken away from us ; let us not trouble our selves for them that are at rest ; let us not shed over-many teares for them who can now shed no more teares ; let us not ●…oo much grieve for them who are free from all paine and griefe . And for our selves , let us not be as some are , strucken dead with the very name of death ; let us not draw backe when God calleth for us , when wee draw on and our Sunne is setting , when the pangs of death give us warning againe and againe to goe out from hence out of our houses of clay ; let us embrace the day which bringeth us to our everlasting home , which having taken us away from hence , and losed us from the snares of this world , returneth us to Paradise and the Kingdome of Heaven . It followeth ; And their Workes follow them . In the handling of this branch before wee tast of the sweet juyce we must pill the root , wherein wee shall finde a fourefold difficulty . 1. How workes are here distinguished from labours , 2. How workes may be said to follow them , 3. Whither they follow them , 4. When they overtake them . The first difficulty is thus expedited : the workes of the dead are neere distinguished from their labours , as the fruit from the branches that beare them , the hyre from the day labour , the prize from the race . As those who taste the fruit of a tree , are said by an Hebraisme to eate of the tree , to him that overcommeth ( saith the Spirit ) I will give to eate of the Tree of Life which is in the midst of the Paradise of God. So here in this Text workes are taken for the fruit of workes , or their recompence of reward . But how are workes in this sense said to follow the dead ? For all the works of the dead are either transient , as meditations , prayers , pious ejaculations , present relieving the poore , and the like ; or , they are permanent as their writings , their building Colledges , Hospitalls , Churches and other Monuments of Pietie : the former cannot follow the dead because they remaine not now , nor the latter , because they stay behind them here on earth . I answer , the speech is figurative , and signifieth no motion of the deads workes , but rather promotion of their persons , and plentifull remuneration for their workes ; the phrase imports no more then that all their workes , whether they bee actions of Saints , or passions of Martyrs shall not come short of their guerdon , but shall bee most certainely and undoubtedly rewarded . If wee follow this interpretation of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( may some say ) will not Popish merit follow thereupon ? is not Heaven compared to servants wages ? to the souldiers crowne ? to the racers garland ? and here to the labourers pay ? and doth not a true labourour merit his pay ? a faithfull servant his wages ? a valiant souldier his crowne ? a speedie racer his prize ? this doubt may bee cleared , and the question resolved by these Assertions following . 1 That our good workes shall undoubtedly bee rewarded ; for it is the very dictate of nature , that hee that soweth should reape ; and it is one of the first principles of Divinitie , that there is a God , and that hee is the rewarder of them that diligently seeke him : yea , so exact a rewarder is hee , that not a widowes Mite , not a cup of cold water , but shall have an allowance for it . Did Abraham , did Isaack , did Iacob , did Ioseph , did Iob , did Solomon , did Constantine , did Theodosius and other prime servants of God serve him for nought ? did hee not open the treasures of his bounty in such sort to them all , that they could not but in thankefulnesse subscribe to that protestation of the Propheticall King , verily there is a reward for the righteous , even in this life , and much more in the life to come , for Ecce venio , behold I come quickly , and my reward is with mee , to give to every man according as his workes shall bee , to them who by patient continuance in well doing seeke for glory , and honour , and immortalitie , eternall life ; whence Saint Bernard draweth this corollarie , though charity is not mercenary , yet shee never goes from God empty handed . 2 That this reward is some way due unto our workes , for the labour●… sayth Christ is worthy his hire ; and the Apostle is bold to say , it is just with God to recompence to them that trouble you , tribulation , but to you rest ; and hee seemeth to claime a crowne to himselfe as his due , I have fought a good fight , henceforth is layd up for mee a crowne of righteousnesse which the Lord the righteous judge shall give unto mee ; it is sayd to be given indeed , but given by a righteous judge , and as a crowne of righteousnesse , and therefore some way due . 3 Our good workes concurre actively to the attainment of this reward : the words of our Saviour , seeke ye first the kingdome of God , and the righteousnesse thereof : labour for the meate that perisheth not , and strive to enter in at the narrow gate , and of the Apostle , worke out your salvation with feare and trembling , and this momentarie affliction worketh unto us a superexcellent weight of glory , import no desire . 4 Notwithstanding all this , our good workes no way merit at Gods hand their reward , neither absolutely , neither by the contract of the Law , nor by the covenant of grace : Not absolutely . 1 Because no creature can simply merit any thing of the Creatour , as Saint Austin proves by many invincible arguments . 2 Because our workes are no way advantagious or beneficiall to God ; wee indeed gaine by them , but he gaines nothing . 3 Because there is no proportion betweene our worke which is finite , and the reward which is infinite . Neither can wee be sayd to merit by the contract of the Law , as our Romish adversaries would beare us in hand . 1 Because what God requireth by the written Law , wee are bound to performe even by the Law of nature ; and when we doe but that which wee ought to doe , our Saviour teacheth us not to tearme our selves arrogantly meritours at Gods hands , or such as hee is engaged to recompence , but unprofitable servants . 2 Because we do not our work sufficiently , and therfore cannot challenge as due by contract our reward , our best workes are scanty and defective . 3 Because wee loyter many dayes , and though at some times wee doe a dayes worke such as it is , yet many times wee doe not halfe a dayes worke , nay for one thing wherein we doe well , we faile in a thousand . Lastly , neither can wee be truly said to merit , no not by the covenant of Grace . 1 Because the Grace which worketh in us all in all is no waies due to us , but most freely given us of God ; our workes as they are good , they are not ours , as they are ours they are not good . 2 Because whatsoever wee doe in fulfilling the Covenant of Grace , wee are bound to doe for the inestimable benefits which we receive by our Redeemer . 3 Because wee imploy not our Tallent to our Masters best advantage ; no man walketh so exactly , as hee might doe by the power of grace ; which would not be wanting to us , if wee were not wanting to our selves . But because wee may seeme partiall in our owne cause , and take these reasons for demonstrations , which our Adversaries will not acknowledge to bee so much as probable arguments : let the ancient Fathers give in the verdict ; Saint Austine , When the Apostle might truly have said , the wages of righteousnesse is eternall life , he chose rather to say , but the gift of God is eternall life , that we might understand , that he brings us to eternall life , not for our merits , but for his mercies sake . And Saint Basil , There remaines an everlasting rest to those who fight lawfully , not for the merits of their workes , or verbatim , according to the Greeke originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( supple ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not according to the due debt of their workes , but of the grace , or by the favour of our most munificent God. And Fulgentius , To possesse the kingdome prepared for us , is a worke of grace , for of meere grace there is given , not only a good life to these that are justified , but eternall life to those that are glorified . And Saint Ambrose , Our momentarie afflictions are not worthy the glory that shall be revealed , therefore the forme or tenour of the heavenly decrees upon men , proceed not according to merits , but the mercy of God. And Marke the holy Hermite , The kingdome of heaven is not a reward of workes , but a gift of God prepared for his fruitfull servants . And let Pope Gregorie conclude all , As Eleazar who killed the Elephant , yet was killed by the Elephant in his fall upon him , so those who subdue vices , if they grow proud of their victorie ( as all doe who conceive they merit heaven by it ) are subdued by , and lye under those vices , which they before subdued , for hee dyes under the enemie whom he hath discomfited , who is extolled in pride for the vice which he conquered . The third difficultie was , whither the workes follow the dead ? which may thus be expedited : their good workes follow them not to the grave ; for there there the soule is not , nor to Purgatorie , for J have already proved there is no such place ; nor to Hell , for none are blessed that come there . The workes of the damned indeed follow them thither ; there they meet with them , and with the Divell who seduced them , to torment them for them ; there the swearers and blasphemers gnaw their tongues ; there the lascivious wantons are cast into a bed of fire ; there they who swome here in pleasures , are throwne into a river of brimstone . But the workes of the godly follow them to the place where they receive their recompence for them . The fourth difficultie was , when the workes follow the dead ? which may bee thus expedited ; some of their works follow them immediatly after their death , others at the day of Judgement . Those workes which they have done by , and in the soule only without the helpe or use of the body , follow them immediatly after death , when the soule receives her reward for them ; but those which were performed partly by the soule , and partly by the body follow them at the day of Judgement , When the King shall say , Come yee blessed of my Father , possesse the kingdome prepared for you ; for I was hangrie , and yee gave me meat ; I was thirstie , and yee gave me drinke ; I was naked , and ye cloathed me ; I was sicke and in prison , and ye visited me . Wee have peeled off the rhine , let us now taste of the sweet juyce : if our workes shall most certainly , and plentifully bee rewarded : Let us be zealous of good workes , let us be filled with the fruits of righteousnesse ; let us in no case be weary of well-doing ; let us not cast away our confidence which hath great recompence of reward : if a cup of cold water shall be reckoned for , what thinke yee of a glasse of hot water to revive many a fainting soule ? If two mites cast into the treasurie shall be taken notice of , what thinke yee of ten talents ? If Christ hath a bottle for every teare shed for him , how much more for every drop of bloud ? There are infinite motives in holy Scriptures to incite us to good workes , I will touch at this time only upon three . 1. Our great Obligation to them . 2. Our exceeding comfort in them . 3. Our singular benefit by them . First our Obligation to them is twofold . 1. As men . 2. As Christians . As men , wee are bound to serve him with our hands who gave us them . As Christians , we are to employ them in his service , who loosened them after they were manacled , and restored unto us the free use of them . 2. Our comfort in them is exceeding great , they assure us of our spirituall life ; for as the naturall life is discerned by three things especially . 1. The beating of the pulse . 2. The letting out of breath . 3. The stirring of the joynts or limbes : so also is the spirituall ; if the pulse of devotion beate strong at the heart , if wee breath to God in our fervent prayers ; and lastly , if wee stirre our joynts by walking in all holy duties , and performing such good workes as are required at our hands , we may be sure , that wee have spirituall life in us , we may build upon it that Christ dwelleth in our hearts by faith ; and that we live in him by grace . 3. Our benefit by them is manifold in this life , and the life to come . In this life peace of conscience , their soule shall dwell at ease ; 2. Good successe in all we undertake , whatsoever we doe it shall prosper . 3. The service of the creatures , for all things worke for the best to them that love God. Lastly , a comfortable passe out of this world , we are sure our end shall be peace . In the life to come , the benefits are such as never eye hath seene , nor eare hath heard , nor ever entered into the heart of man , God grant therefore our heart may enter into them : quia Aristoteles non capit Eurispum , Eurispus capiat Aristotelum , because wee cannot comprehend the joyes of heaven , let them comprehend us . You expect something to be spoken of our deare Sister deceased , and much might be said , and should by me in her praise , but that one of her chiefest commendations was , that shee could not endure praise ; Laudes quia merebatur contempsit , & quia contempsit magis merebatur , Because shee deserved praise , shee despised it , and because shee despised it , shee the more deserved it . Silent modestie in her was her crowne in her life , and modest silence of her , was the charge at her death ▪ Her life was well knowne to most of this place , and her death was every way answerable to her life : all that visited her in her sicknesse might behold with sorrow a pittifull anatomie of fraile mortalitie , and yet with joy a perfect patterne of Christian patience , and a heavenly conversation : and though shee were full of divine conceptions , and shee had a spring by her of the waters of life , in the devotion of her dearest helper , especially in the best things : yet when I came to her , shee desired shee might be partaker of some of my meditations ( they were her owne words ) and when I prayed with her , and for her ; shee joyned not so much with me , with her tongue , as her affections , and answered more in sighes and teares then in words : often shee complained of her tuffe heart that would not yeeld to her dissolution , and long long sheethought it , till shee should come to appeare before the God of Gods in Sion . Her last words were , sweet Father helpe me , and shee had her request , for presently hee helped her both by the zealous , and most feeling prayers of her Husband , and by the holy spirit assisting her in her owne prayers with sighes and groanes that cannot be expressed , and immediatly her sw●…et Father released her of her pangs , and received her to himselfe on his owne day : On the Lords day morning , before the morning watch , I say , before the morning watch shee entered into her rest , and began to keepe her evarlasting Sabbath in heaven , where shee reapeth what she sowed , and seeth what shee beleeved , and enjoyeth what she hoped for , and is now entered into those joyes , which never entered fully into the heart of any living on earth , nor shall into ours , till wee with her be made perfect , and all of us come to Mount Sion , and the heavenly Ierusalem , and innumerable company of Angels , and to the Congregation of the first-borne , whose names are written in heaven , and to the spirits of just men and women made perfect . Whether the God of peace bring us in our appointed time , who brought againe from the dead , the great sheepheard through the bloud of the everlasting Covenant . To whom with the holy Spirit , &c. FINIS . FAITHS ECCHO , OR , THE SOVLES AMEN . ISAY . 64. 1. Oh that thou wouldest rent the Heavens , that thou wouldest come downe ! IER . 11. 5. So bee it , O Lord. Printed by Iohn Dawson , for Ralph Mabbe . 1639. FAITHS ECCHO ; OR , THE SOVLES AMEN . SERMON XLVII . REVELA . 22. 19. Amen , Even so come Lord Iesus . THese words they afford to us a comfortable and sweet argument to bee conversant in . From the sixt verse of this Chapter , is set down to us the confirmation of the whole Prophesie and booke of the Revelation ; partly by the affirmation of God , as likewise of Jesus Christ , and of Iohn himselfe , that heard and saw all these things ; and likewise of the Church of God in the 17. verse : it is likewise confirmed by the promise of blessing and happinesse pronounced upon them that shall doe all these things , and shall faithfully expect the accomplishment of them . This verse ( a part of which I have read to you ) is the repetition in few words of all that matter that goeth before , from the 6. verse to it : and hath in it . First , an attestation of our Lord and Saviour Christ , in the former part of the verse . Behold I come quickly . Secondly , an acclamation of the Church , in the latter part , these words I have read to ye . Amen , even so come Lord Iesus . In the attestation of Christ , hee promiseth hee will come to his Church , hee will come shortly , both for the accomplishment of all his promises , and likewise for their safety and deliverance from all enemies , and all miseries , and molestations whatsoever . To this the Church makes an acclamation , and saith , Amen , even so come Lord Iesus . In this acclamation of the Church ( to which wee must now come ) we are to consider First , the person of the speaker , whose words they bee . Secondly , what is the matter or substance contained in them . Yee shall see whose words they bee , if ye looke backe but to the 17. verse of this Chapter , there ye shall finde , that first it is sayd , the Spirit sayth come . By the Spirit is not meant the third Person in Trinitie the holy Ghost , because hee is not subject to these passions , to these desires , but hee resteth himselfe in the execution and present disposing and dispensing of things , according to his owne will and pleasure . Neither by Spirit here is meant any wicked spirit or Angell , for they doe with feare and horrour expect the same comming of our Lord and Saviour Christ ; because his comming shall bee the accomplishment of their miserie and eternall infelicitie . But by Spirit here is meant , the spirit in all the Elect and holy people of God ; in whomsoever the Spirit of God is , that Spirit doth say come , ; and doth wish the accomplishment of all these most gracious promises . For this is not the desire of the flesh , or of nature ; but an earnest and vehement desire of the Spirit of God in the Elect , that saith , come . Againe secondly , the same verse telleth us , that the Bride sayth come . That is , the Church of God in generall , the Catholike Church , the whole Church of God , being now hand-fasted to Christ , and entred into a spirituall contract with him ; Shee desireth the consumation of the Marriage , the solemniation of the Marriage which is alreadie begun in the contract of it ; and not onely every particular member of the Church in whom the Spirit of God is , saith come ; but the Church of God in generall , the Bride sayth come , the whole Church saith come ; wishing and desiring the accomplishment of the Marriage which is already begun . In the third place , the same verse telleth us , that as the Spirit and the B●…ide say come , so hee that heareth saith come ; that is , not onely the Church of God that is now present here upon the face of the earth , but the successive parts of the Church in all future Ages ; they are all of the same minde , having received the same Spirit , they all say come . Whosoever heareth this Prophesie , whosoever heareth of these promises in any Age or Countrey of the World , all they having the same spirit , they must needes say come , hee that heareth , sayth come , hee that is acquainted with the promises , that commeth to the knowledge of them , and doth mingle them with the faith of his soule , this man must needs say , come , to the accomplishment of them . And lastly , Hee that is a thirst sayth come too ; that is , whosoever hath tasted of the sweetnesse of Christ in any measure whatsoever , and therby hath wrought in him a vehement thirst after more ; this man will say , come . Whosoever hath such a sence of Christ in his promises , as to taste of the sweetnesse of these never so little ; as hee that hath tasted a droppe of honey wisheth for more , so hee that hath tasted of the sweetnesse of Christ , a droppe of his grace and mercie , this setteth upon his spirit a heavenly thirst , he sayth come , hee would have more , hee is never quiet till hee have the promise accomplished to him . These are the persons , every particular member of the Church that hath the Spirit ; the whole Church in generall , not onely the particular part of the Church now in the World or in any Age , but the severall parts of the Church in severall Ages ; whosoever is a thirst , that hath tasted of Christ , must needs say , come . Even so come Lord Iesus . These are the persons . The second thing , is the matter of this acclamation of the Church . First the matter contained in it , it is a vehement and earnest desire of the people of God after Christs most happie returne , in these words , Amen , even so come Lord Iesus . The matter of it therefore is either infolded and implicite in the word Amen , even so , or unfolded and explicite in the latter words , come Lord Iesus . It is infolded I say in the word Amen . This word signifieth in the Scripture , either the Author of the truth himselfe , or else it is an affirmation of the truth . In the Revelation , thus sayth the Amen , the faithfull and true witnesse ; here Christ himselfe is called Amen , because he is the Authour of all truth and veritie , the faithfull and true witnesse . Sometime this word is used , and most frequently in Scripture , for the affirmation of the truth , either witnessing of the truth , or wishing the truth . For the witnessing of the truth , as in all those vehement speeches of our Lord and Saviour Christ , Amen , Amen , I say unto yee ; or verily , verily , I say unto yee : this is a vehement asseveration and a witnessing to the truth , which a man ought to beleeve , or would have to bee beleeved . Or otherwise for a wishing and earnest desiring of the truth to bee accomplished . So in the conclusion of the Lords prayer , and all our prayers , we adde this word , Amen ; that is , So be it , or Let it be so : we wish it with earnestnesse of affection and desire , and with a confidence and faith of our hearts , wee hope and beleeve that this shall bee so . This is that wee professe when wee say Amen . In this place , this word is used both for affirmation , and witnessing of the truth ; and likewise it is a vehement wish and desire of the accomplishment of these promises , with an earnest and certaine hope and expectation of faith , that all these promises and good things shall bee accomplished to the soule of a Christian. Againe , the matter of this Acclamation is unfolded , and explained in the latter words , Come Lord Iesus . Where there is both the Action , and the Person to be considered . The Action , Come . Christ commeth to his Church many wayes . Hee commeth in his Word ; Hee commeth in his Spirit ; He commeth in his mercies . He commeth in his Judgements and Justice . None of these are here meant . But he commeth to his Church in person and appearance , even in the appearance of his body and humane nature . Thus Christ commeth two wayes to his Church in person . First in his Incarnation , he appeared to the world in the similitude of sinfull flesh , he came in humilitie , he came to suffer , to die . That is not here ment , for that was past , when as the Evangelist Saint Iohn wrote this prophesie . But the Second comming in person of our Lord and Saviour Christ , is his comming in the flesh in glorie , in exaltation to judge the quicke and the dead , to shew himselfe a mightie God from heaven . This is the comming which is here meant , Christs second comming to Judgement in glory . That is the Action . The Person , is described by these two Titles ; Lord : Iesus . Wherein the Church desireth that he may come both as a Lord , and as a Iesus . That hee may come as a Lord to vindicate the Church , and revenge him upon his enemies , to destroy the kingdome of darknesse , the kingdome of the Divell , the kingdome of Antichrist , which hath beene a great argument in this booke of the Revelation . And not only come thus as a Lord , but as a Iesus to save his Church , to vouchsafe to her , comfort and peace , and joy ; that he would come to cloath her with immortalitie and glory , which she cannot expect on earth in a mortall state . This is the summe and substance of this Petition and request , that the Lord would come in Majestie and glory , both as as a Lord , against the enemies of the Church to destroy them utterly : and as a Saviour , to bestow upon the Church , even all saving mercies , especially that great mercie of everlasting blessednesse , that is not mixed with sinne and corruption , that is not mixed with any infirmitie and defect whatsoever . This is the summe and substance of the Text which I have in few words shortly explained to yee . Whence the point I observe ( wherein wee will insist by the grace of God at this time ) is this . That it is the nature and propertie of every true member of the Church of God , earnestly , and longingly to desire the second comming of Christ for the full redemption of his Church . The Spirit saith , Come , and the Bride saith , Come ; and whosoever heareth saith , Come ; whosoever is a thirst saith , Come : therefore every godly man that hath the Spirit of God , that is a part of this Bride , that is partaker of those promises , that hath a taste of Jesus Christ , every one of these most necessarily say , Come ; Even so , Come Lord Iesus . This is so proper to beleevers , and to every one of them , as they are all of them described by this propertie in Scripture . 2 Tim. 4. 8. The Crowne which the righteous Iudge shall give mee at that day , and not only to me , but to all them that love his appearing . The Apostle he might have said to all Saints , and godly whatsoever ; and to all faithfull beleevers , but he makes choyce of this Epithite , hee describeth them by this , that they are such as love his appearance . Heb. 9. 28. Unto them that waite for him shall he appeare the second time for salvation . The godly are there described by this very propertie , they waite , and long , and desire after his appearance the second time . In the 24. of Saint Matthews Gospell ; it is made the propertie of a good and faithfull servant there , that he waiteth for his Masters comming , and prepareth all things in a readinesse , it is opposed to the slothfull servant that doth cleane otherwise . Yee see the truth of it in Scripture . But yee will say ; Is this the propertie of the Elect and faithfull ? Doe not ungodly men and sinners beleeve the comming of Christ , and that he shall come to judge the quick and dead ? Doth not every man make this profession of his faith ; I beleeve that Iesus Christ shall come to judge the quick and the dead ? Why then doe yee make it the propertie of Beleevers , since every man beleeveth and lookes for it ? To this I answer . There is a twofold expectation of Christ his returne to Judgement . The one ; An expectation with desire , and with an earnest longing , the expectation of the faithfull , of a Lord , of a gracious Redeemer , nay , of a loving Husband . Therefore every faithfull soule cannot but waite upon him ; As a faithfull servant that hath done his worke longeth for his Masters comming home , that hee may give an account of his faithfulnesse , and may bee acceptable ●…o his Master for his faithfull service that hee hath done in his absence , that hee may expect his Masters remuneration . But there is annother expectation of Christ to come , that is not with desire , but with horrour , and dread , and feare , out of guiltinesse of conscience . This is the expectation of a Malefactor in the Jayle , he wayteth and lookes for the comming of the Judge to passe sentence on him , and so to bee dragged to execution ; thus wicked men expect Christ , thus wicked Angells expect him . But the expectation of the godly is an expectation with love and desire , an expectatiō not of a severe Judge , but of a loving husband , of a faithfull Master that hath promised a recompense to the service of beleevers , even the least and lowest ; if it bee the gift of a cup of cold water in his name . Therefore ye must take knowledge of the expectation here meant , This I say is proper to beleevers . Let us see the truth of the Doctrine , in the Reason of it ; why every faithfull soule must needs long and desire the second comming of Christ. First , because it is a part of Christs gracious promise , which the faith of the soule leaneth on . The proper object of faith is the promise of the Gospell , this yee may see in the Text , Christ had promised to come , Amen , even so ; here is the reason of this desire , because his promise goeth before it . The faithfull soule apprehendeth every other inferiour promise , and every lesse promise , much more this maine promise , the very knot of all , the very complement of all : faith must needs expect and claspe fast hold upon this promise , and give assent and acclamation to it , as in the word Amen , even so come as thou hast sayd and promised . Many promises to this purpose , hath our Lord and Saviour Christ pronounced , for the stirring up of our faith and affection ; as namely that in the 14 of Saint Iohns Gospell toward the beginning , where hee comforteth his Disciples in his absence ; If I goe , I will come againe . And so in Acts 1. 11. As yee see him ascend with your bodily eyes in his Person and flesh , so yee shall see him descend . But wee need not goe far for promises , for immediately before the words , and two verses besides in this Chapter , the 7. and 12. Behold , I come shortly . This is the property of every godly man having the promise of the comming , to leane upon it , and to desire the accomplishment of the promise . In the old Testament they had the promise of the first comming of Christ , that they earnestly desired ; as Iacob Gen. 49. Lord I have wayted for thy salvation , and Abraham saw Christs day afarre off , and rejoyced . And in the New Testament wee read of Anna , and Zacharias and Elizabeth , and the faithfull that waited for the consolation of Israel : they waited for the accomplishment of this promise , the comming of Christ in the flesh , his first comming . Shall they waite , and earnestly desire the first comming of the Sonne of God in humilitie , and humanitie and basenesse ? and shall not we earnestly expect his second comming in glory , to manifest not only his glory , but our glory ? shall not wee expect that comming of his , wherein we shall be married to himselfe , and whereby we shall be tooke up to himselfe ? Thus yee see the promise of Christ is one ground , yea , and a principall ground of this expectation of the faithfull . The second Reason is drawne from the Union and conjunction betweene Christ and the faithfull soule . That is in the Text too , the Bride saith , Come . Now there is a neere union and conjunction , in this same conjunction of Mariage amongst men wherein the love must needs be imperfect , and but a-drop of that Ocean , and wherein the love of the parties must needs be finfull , yet notwithstanding wee see how vehement it is , In the absence of one another ; the one longeth and pineth after the other , and one partie enjoyeth not himselfe without the other . Much more ought it to be so here in this heavenly contract betweene Christ and his faithfull Spouse : should not here the Spouse bee sicke of love ? as the Spouse professeth of her selfe in the second of Canticles . This vehement desire must needs arise out of the neerenesse and undevidednesse of that conjunction that is betweene Christ and a Christian . There is little love , where there is little desire of the thing beloved , when it is absent . Why doth the member of the Bodie , desire immediate conjunction with the head , but because it knows that the separation from the head , is the death of the member ? So it is in this neere conjunction betweene Christ the head , and his members the Church , they must needs desire immediate , and inseparable conjunction with the head , because the separation from the head , must be the death of the members . That is the second Reason . The third Reason of the Point is this , because the Saints of God they know that the accomplishment of the full happinesse of the Church of God , and likewise of themselves that are members of the Church , it consisteth in this , in Christ his second comming againe to judgement , therefore they doe earnestly desire it , and affect it , and say , Amen , even so , Come : because ( I say ) they know this is the comming that perfects the Church of God , perfects their glory in the state of happinesse , which the Church and every member thereof doth expect : they know that that is the time which shall be the Revelation of the sonnes of God , who are here obscure , and shall be till that day come . They know well that all the graces and perfections that the child of God can attaine to in this imperfection ; all is but the first fruits , all is but a tast , and therefore they cannot possibly but lift up their heads , and raise up their hearts to the expectation of that day wherein these first fruits shall bee perfected with full measure shaken together , and running over ; whereas there shall be an absolute freedome from all sinne , and from all the appurtenances of it : an absolute perfection not of grace only , but of glory , which is the highest grace . They shall be one with the head , this is that which makes them looke for it . Heb. 9. 28. ( the place I named before ) it is said , Christ shall appeare to save them that waite for him . Hee shall bring a full horne of salvation , he shall perfect the salvation of the Saints ; till that day there is no perfection in the salvation of the Saints ; No , though they goe to heaven , yet before that day there is no perfect salvation , because their bodyes are not joyned to their soules . This is a third Reason , even the expectation of the full accomplishment of all the promises . The Lord hath dealt with us as he dealt with his own Israel in their wildernesse , he gave them a taste of the fruit of the good land ; he caused the searchers to carry some clusters and bunches of the fruit to the Israelites in the Wildernesse , that they tasting of it might hie themselues to that rich and goodly , and fat countrey : so the Lord giveth us some drops of grace , and onely giveth us a taste of that happinesse that wee waite for , that we may hie our selves so much the faster through this wildernesse , to enjoy it . This therefore is a strong reason wherefore the people of God must needs say , Come , Even so , Amen ; let it be so , because ( I say ) they know till Christ come the second time , they must not expect the accomplishment of their hope , and the perfection of their happinesse . The fourth and last Reason of this Point may be this , because we are taught by our Lord and Saviour Christ to pray , Thy kingdome come . That is , not only that the kingdome of grace may come into our hearts while we are here , but that the kingdome of glory may hasten upon us : and we are sure that this Petition shall never be granted to us , till Christ his returne againe to judgement , till he come to accomplish this maine promise of all : for then only Christ commeth as our Lord and Iesus . Then he commeth as a Lord , and makes an end of all the warres of the Church , then he shall throw downe all enemies before him , treading Sathan , and all his instruments under his feet , then he shall manifest to the world that he hath the Keyes of hell and of de●…th , then he shall destroy the kingdome of Antichrist , that must be abolished by the brightnesse of his comming . And then , and not till then , he shall come as a Saviour to performe perfect salvation for his Church , to deliver his Church , not only from condemnation ▪ but from the molestation of sinne , not only from tyrannie and oppression of enemies , but even from all the presence of enemies , that at that day a separation being made , it may be said to the Saints of God , as Moses said to the Israelites when they were afraid of the Egyptians , stand still , feare nothing the enemies that your eyes have seen●… to day , yee shall never see them more , they shall be so farre from oppressing the Church , that they shall never molest the Church not so much as by their presence , then hee shall dispose the kingdome to his members , as the Father hath disposed the kingdome to him . These are strong and effectuall reasons to prove this point to us , that the members of the Church , true beleevers cannot possibly but waite and expect , and vehemently desire the comming of Christ the second time , for the salvation of his Body , the finall salvation of his people . Here one objection may be made by the way , and so wee will descend to the Use and Application of it . Here it may be said ; But why doe the people of God thus expect and waite for the comming of Christ , in all the Ages of the New Testament for the space of 1600. yeares , and yet hee commeth not ? What reason have they to be commanded to expect and wish , and waite for the comming of Christ , when he commeth not in so long a time ? Have not all beene frustrate of their expectation ? And may not we as well as they that lived in the Ages before us , for wee see no appearance of his comming , no more then was many hundred yeares since ? To this we answer ; That the patient abiding , and waiting of the just never miscarrieth : the Saints of God never lost nor shall lose for their expecting , and waiting for Christs second comming to Judgement . The Saints of God in former ages 1600. yeares agoe waited for Christ comming ; but were they losers by it though he came not ? This expectation of his comming , it kept them in the exercise of their faith , of their hope , of their patience , of their watchfulnesse , it kept all their graces a working , therefore they were no losers by it , though they had not the accomplishment of the maine promise : in expecting the promise , they were savers and no losers , because all their graces were kept in exercise . Besides this , in the second place , the very expectation of Christ in the Ages of the New testament , though he came not , it is fruitfull and usefull to draw up the hearts and mindes of the godly to heavenly thoughts , and to a heavenly conversation : and so in the very first Ages of the New Testament , the Apostle tells us that this is the use of their expectation : Phil. 3. 19. Our conversation i●… in heaven , from whence wee looke for a Saviour : they looked for a Saviour then , when he was but newly ascended : was it fruitlesse because he came not of 1600. yeares after ? No , but Our conversation is therefore in heaven , because we waite for his comming . In all ages since , this expectation hath beene a meanes to raise the heavy mold of earth , the heart of man to heaven and heavenly-mindednesse : therefore this expectation doth not faile , because it is of use to helpe them to the full fruition of it in the time of it . Besides , the Saints of God never murmure , because Christ commeth not , they never murmure as those that shall lose their hopes and expectation , because they are taught to frame their mindes and wills , to the will of God , and of Jesus Christ their head : Now , the will of God is that wee should still waite , though Christ come not , because hereby the Lord doth glorifie himselfe in the gathering in together , the number of the faithfull . The number of the Saints must be gathered in , and none must be neglected : Now , is there any Saint of God , and beleever in the world that desireth not that every Saint should be gathered in , and the whole body of Christ perfected in the whole members of it , before Christ come to judgement ? None must be neglected , and every beleever must frame his will to the will of God ; God hath revealed that the number must be gathered in , and when it is so , Christ will come and gather all together under his wing . Now the Saints of God thinke not much that the number should be gathered in , they are well contented with it . So likewise God hath revealed his will , that though hee be exceeding patient to wicked men , yet he is not forgetfull of his promise ; God will bee contented though he be provoked every day infinitely by the highest sinnes of the world , patiently to endure all this , and to offer conditions of peace and mercy , even to the worst , to shew himselfe rich in mercie , and so full of goodnesse , that he makes offer even of goodnesse to the worst . Now the Saints of God here frame their will to Gods , and are content still to waite , because God still putteth forth his patience , and still offereth Conditions of mercie and peace to those that are wicked , and out of the way , whereby some are converted , and others convinced , and prepared for the worke of Gods justice . So this question need not trouble men , or hold them off from a chearfull , and fruitfull expectation of Christ , though he come not in our age , as he hath not in others before . The use of the Point is this , First , if this bee the propertie of the godly to wait and earnestly to expect the comming of Christ ; then wee may observe the generall ungodlinesse of the World , by the generall want of this expectation . And if ye say , but who is there that doth not expect the second comming of Christ ? and who doth not beleeve that hee shall come to judge the quicke and the dead ? I answer , not withstanding that every man confesse this Article of faith with his mouth , yet every man beleeveth it not with his heart ; for every man frameth not himselfe according to the faith of it . Very few are those faithfull servants that waite and prepare for their Masters comming , Christ when hee commeth he shall scarce finde faith on the earth . What a number of Men and Women are there , though they heare these things , and they are beaten upon them upon many occasions , and they are in their judgements convinced that it must bee so ; yet notwithstanding the faith of their hearts apprehend it not , they doe not beleeve it , they doe not listen and frame to it . Wee ( like Caleb ) tell them of the good Land , and the fat of ▪ the Land , and the fruit of the Land , and the fulnesse of the Land of Canaan , but generally men ( like the unthankefull Israelites ) murmure , and repine , and rebell , and scarce heare us ; or if they doe , they doe not beleeve it : For if men did beleeve it , it could not bee that men should live like Saduces as they doe , that neither beleeve the soule , nor immortalitie , neither that there are spirits , nor Devills , nor resurrection , nor nothing : the lives and conversations of men plainly bewray that they beleeve not this Doctrine , though they can professe with the mouth , that Jesus Christ shall come againe to judge the quicke and the dead , but like the Cardinall of whom wee read ; that profest hee would not give his part in Paris , for his part in Paradise ; so men live as if they would not give their part here on earth , for a Childs part in Heaven . Like that wicked Pope that we read of when he was about to dye ; now ( sayth he ) I shall know that which I never beleeved , whether there bee a Heaven or Hell , an immortalitie of the soule or no. So men live as if they never meant to know those things or beleeve them , till they come to the tryall and experience of them . And besides , what a number of men and women are there that can professe these things with their mouth , but they cast themselves into a fast sleepe in sinne and security , and sleepe on both sides , Gods Messengers and Ministers cannot awake them , but as though their soules were to sleepe everlastingly ; so they sleepe on in their lusts and sinnes , and will not bee awakened . And ( my brethren ) who doth not observe that it is not the fashion of men even of those that professethemselves Christians , to say come Lord Iesus , till they bee on their death-beds ; and till ●…hey bee scarceable to speake or breath out a word ; they never say come Lord Jesus , till they know not what to doe with themselves , till they can enjoy their lusts , and the World , and their sinnes no longer ; they cannot tell how to bequeath themselves longer to the service of sinne and unrighteousnesse , till then they never call after the Lord Jesus to come to them : and when they doe , it is not out of love and affection to Christ , but out of selfe-love to helpe them out of the hands of death , that is too strong for them ; and to fetch them out of that miserie , they are too weak to sustaine . Therefore they call Lord Jesus , but ( as I sayd ) it is farre from the love of him in their hearts ; for were these men to live over their lives againe , and to bee restored to health againe , it would bee the last breath of their lives still to call the Lord Jesus . My brethren , whre these things are ( and wee finde them too generall , every man that lookes into his owne heart , may finde himselfe in some measure touched herein ) certainely it cannot bee that this same lively desire of a Christian can bee there , and these persons can have little comfort in themselves , they have few arguments to prove themselves Elect of God , having the Spirit of God , or to bee those that heare the promises with faith , or those that thirst after Christ ; there is no argument in them that they are Christs , because they long not and desire after him . But therefore in the second place , since this desire is so rare ; let us trie ourselves a little , even those that professe better things , and hope well that they are indeed the Spouse of Christ. Let us trie and search our selves whether this expectation bee with us or no , that wee may finde comfort in our estate , and in our union and conjunction with Christ. For tryall of this Point , first wee must know that a necessary attendant and companion of this expectation of Christ , and waiting for him ; is sighing , and longing , and a vehement desire after him . It is no slight no superficiall desire , but an inward vehement desire , a sighing and panting after Christ , as those that see the need of him . And therefore as the Wise man sayth , hope deferred , paines the heart : the godly desires of the soule , bring paines to the soule for want of Christ in the absence of Christ. And as the Apostle expresseth it in Rom. the 8. Wee sigh in our selves ( sayth hee ) wayting for the redemption of our bodyes . Wee sigh in our selves , as men that are ficke , or in paine , or opprest with a heavie burthen , sigh out their sorrowes and griefes ; so the godly soule must labour to finde this expectation , in the sighing , longing , earnest desiring after Christ ; wee sigh in our selves , sayth the Apostle ; this is an argument of true love to Christ indeed , when wee earnestly desire him in his absence . As a true faithfull Spouse enjoyeth not her selfe when she enjoyeth not her Husband ; so it is with the Spouse of Christ , therefore the Apostle in the 2 Thess. 3. 3. joyneth them together , The Lord direct your hearts into the love of God and into the patient wayting for of Christ. As if hee should say , there can bee no love of Christ , if there bee no wayting for Christ , and according to the vehemencie of your love , will bee the vehemencie of your sighing and longing after him . That 's the first attendant of this expectation whereby we may examine our selves . A second attendant is , a comfortable sweet joy in the soule , a fruit of the spirit , not a fruit of presumption , or of the flesh , but a fruit of the spirit , as the Apostle sayth Rom. 5. 1. Being justified by faith , wee rejoyce under the hope of the glorie of God : where there is an earnest and certaine expectation of Christ ( faith giving assurance to the soule of Christs returne for the happinesse of it ) it rejoyceth under the hope , the heart resolveth it selfe into joy , because it shall enjoy Christ. That which the Apostle Saint Peter sayth , confirmeth this notably , whom ( sayth hee ) having not seene , and yet wee love him , and rejoyce with joy unspeakeable and glorious . Doe wee finde this joy in our hearts ? this heavenly joy ? that which shall bee perfected in the presence and full fruition of Christ ? But alas ! where shall wee finde this joy in the World ? Men joy in Corne , and Wine , and oyle , in the encreasing of their Money , and Stockes , and Estates ; where is the joy the heart is resolved into , to consider and remember the returne of Christ to the full and perfect happinesse of the soule ? Certainely ( my brethren ) this is a rare grace upon the earth ; and yet where it is not , that man can have no sound argument in his owne heart , that hee hath this expectation of the comming of Christ , for with it there is a sound joy in the heart that the world breeds not , nor cannot take away . A third companion to trie the truth of this expectation is , an endeavour after puritie of heart and life , this must needes goe with this expectation ; 1 Iohn 3. 3. Hee that hath this hope purgeth himselfe , and is pure as hee is pure : Hee that hath this hope that expects Christ hopefully and joyfully , hee purgeth himselfe : hee that wayteth for Christ , wayteth for him that hee may bee like him , that hee may bee holy as Christ is holy , ( still reserving the proportion of a member ) and bee pure as Christ is pure . What a number bee there , that professe they looke for Christs returne for their finall salvation , and yet this expectation doth not purge their hearts , doth not cleanse those nastie and filthie corners that are there . It purgeth not their mouth from falshood , and lying , and deceitfull and cursed speeches , nor their hands from injustice , and oppression , and the like ; they are no whit like Christ in their conversation , and yet they hope for and expect Christ , no , hee that hath this hope purgeth himselfe . What shall wee thinke of them that oppose , that seeke to oppresse puritie of heart and life ? that cast scornes upon puritie and holinesse ? what shall we thinke of these persons ? Shall we thinke that they have this expectation ? They will tell yee I , and justifie it before any man , and boldly stand upon the expectation of their Saviour as well as others : but if thou hate puritie in others , then thou hatest it in thy selfe , and hee that purgeth not himselfe hath not this hope , for he that hath this hope , purgeth himsefe as he is pure . A fourth companion and attendant of this expectation , is Christian fortitude and valour , and unweariednesse in labouring and suffering for Christ. Where this expectation is , the soule is invincible in labouring and sufferings ; Hee careth not what he endures , what hee sets on for the name of Christ. This wee shall see in the Apostle Saint Paul , when hee had the white in his eye , when hee had this ayme set before him , the high price of the high calling of GOD in Christ , I forget the things ( saith he ) that are behind , and presse hard to the things that are before . Though his labour and paines , and sufferings were marveilous great , he forgetteth all them , and still presseth hard to the marke , the prise of the high calling of God in Christ Jesus . So holy Moses , because hee looked for the recompence of the reward , hee chose to suffer affliction with the people of GOD , rather then to enjoy the pleasures of sinne for a season . Besides , those faithfull servants of GOD , many other instances might bee added , to shew that when a man hath this expectation that Christ will come , and give him the end and recompence of his labour , and eternall joy and glory for his short sufferings , which are not worthy of the glory that shall be revealed , hee refuseth no paines , no labour , no passion , no sufferings for Christ and a good conscience . But what need we goe further then the example of Christ himselfe , the example of all examples , who for the joy that was set before him , indured the Crosse , and despised the shame ? and why was this ? but for our example , that wee should despise the crosses that are before us , and goe on unweariedly , and unfaintingly through all crosses and persecutions ; if wee meete with never so many oppositions , with never so many Diuells , yet to goe chearefully on in the wayes of God , why because wee have a hope , and an expectation before us of Christ appearing . Further , another attendant of this expectation is this ; It blunteth and abateth the fiery edge of our affections to the things of this world . Hee that hath this expectation is weaned from the world , it looseneth the soule from the world every day more then other ; Whereas naturally wee are rivetted to earthly things fastened to the world ; this expectation wrought in the heart , causeth us to walke more loosely and unjoynted , it blunteth and abateth those eager desires that are in us to earthly things . See it in the example of that worthy servant of God Moses , because hee looked for a Citie , and for the recompence of reward that was set before him ; hee scorned the treasures of Egypt , hee despised them , hee cared not for honour or treasures , or all that Egypt could afford , he had rather suffer afflictions with Gods people , why ? because hee looked for the recompence of reward . Bee there not a number of persons that professe they expect Christ his returne for their finall salvation , and yet notwithstanding they are so fixed to the world ; they gather the world as greedily , grapling the things of this life together so earnestly , with such vehement affections , as if they were to live their age over a hundred times ? Bee there not a number of polititians that professe this hope too , that hold it most unwise and foolish thing in the world to lose any thing for conscience-sake , and for Christ ? Alas ! these things will not stand with this expectation . When a man hath a good title to heaven , he is content to part with the broken title to the things of this life : as long indeed as a man hath not a better title , hee will hold to that worse : but when hee hath a blessed title to the inheritance of the Saints in light , hee careth not for this broken Tenour and title , hee will not hold them , because they cannot hold him . In the last place , another note that attendeth this expectation is , where this is , there will bee an answerable affection , there will bee a promoting of all the meanes to further it , there will bee a griefe and sorrow for all things that come against it to hinder it . Thus wee doe in other expectations . When we expect this or that reversion , when any thing commeth betweene our hope , wee grieve for it , any thing that commeth , or falleth out to further our hope , wee rejoyce in it . And thus it will bee likewise in this expectation of Christ , if it bee true , whatsoever it is that may further our hope , and further Christ his comming , that wee desire and pray for , that wee rejoyce in , that wee promote and put on with all our power and strength ; and because a powerfull ministrie of the Word , promoteth the kingdome of Christ , and fetcheth in the company that shall bee saved , and hasteneth his comming ; therefore wee will withall our power and strength , hold up the ministrie of the Word of GOD , ( that Scepter of Jesus Christ ) for the gathering in of people to God , for the perfecting of the number of the Elect , that so Christ may come and finish our salvations . And whatsoever it is that may hasten this his comming and appearing , we are glad to see it in the meanes of it , when the Word is preached , when the Sacraments are administred , when people are gathered to God , when grace appeareth in the hearts and lives of men , when wee see the power of godlinesse manifest it selfe any where , when wee see godly men incouraged and entertained , when wee see the feare of God to prevaile in Families and the like , we rejoyce at this . Why so ? because this increaseth and confirmeth our hope , it gathereth in the number that must be accomplished , before our finall deliverance . And contrarily , when we see things to impaire , and hinder the comming of the kingdome of Christ , that hinders the salvations of men , when we see the Church of God left without able teachers , and in stead of them , to come in unprofitable and unsufficient ignorant men , when we see the free passage of the Gospell hindered , many excellent lights shut under a bushell , and their light hid from the people of God , and the Gospell from the Church of God , when we see faction prevaile , and both Civill and Ecclesiasticall government despised , when Heresies are countenanced , and the people of God discouraged and disheartened , when we see the state of the Church of God abroad , that many sad blowes are given by the enemies , and the sword of the enemie is sharpe upon the Church , when we see these things , these dazle our hopes , they come betweene us and the kingdome , and second comming of Christ , the hastening of it : therefore there must be griefe for it . Thus it will be ; We pray for every thing that may hasten it , and pray against every thing that stands betweene , and hinders the conversion of men , and the glory of God , and the proceedings of Christs kingdome : thus ( I say ) it will be with us . But where is the man that takes these things to heart ? who setteth himselfe on these holy and conscionable courses ? If this be so , it appeareth manifestly , that this expectation , though it be every where exprest , is hard to be found any where ; there be very few that beleeve our report , few there be that set themselves to sift and examine the soundnes of their expectation , and desire after Christ , yet where it is not ( these attendants ) it is not sound and sincere . In a word , to stirre us up to this , as the Church and the Spirit , and the Bride , and he that is athirst here saith Come , to stirr●… up ( I say ) our desires to this , we will use a Motive or two . Doe wee not see by all this discourse a plaine difference betweene godly men and unbeleevers ? A godly man that hath the Spirit of God in him , sayth come . A wicked man hath no such spirit in him ; with his tongue hee may say come sometime when hee is forced , but hee hath not the spirit to say come . Here is the difference in their present estate , but afterward the difference is greater ; when the evill servant will not way●…e for his Masters comming , but sits with the drunken , and Libertines , hee shall bee made a spectacle of his Masters surie ; The Lord of that servant will come in a day when hee looketh not for him , and at an houre when hee is not aware , and will cut him in sunder , and will appoint him his portion with unbeleevers . Ther 's then another difference . Againe , consider though the comming of our Lord Christ bee certaine , yet the particular time to our knowledge is uncertaine ; but though the particular time bee uncertaine , yet it is hastening , it is not farre off . In the time of the Apostle , there was but an houre , sayth Saint Iohn now is the last houre : if it were the last houre in the Apostles time ; certainely it is the last minute now , the very last minute of an houre now . And I beseech you , let us consider the promise that is made to persons that expect the comming of Christ , Blessed is that servant , whom his Master when hee commeth shall finde so doing : how doing ? watching , and preparing , for , and expecting of his Masters comming ; Blessed is the servant that his Master shall finde so doing : hee speakes there in the singular number , there are not many that hee shall finde so doing ; therefore hee speakes of one that is blessed , one of many that shall bee found so doing . Blessed are they that watch and keepe their garments cleane , that purge themselves as hee is pure , that labour to bee holy as hec is holy ; blessed is hee that doth so . If it were not for these promises , how were it able for Christians to get over the rubbes and hinderances that lye in the way of this expectation ? how were it possible for a Christian to leape over the brunt of reproaches , the execution of sentences , and persecutions that the Saints of God goe under ? onely because they have an eye upon this White , the expectation of the comming of Christ. The faithfull Martyrs in this Kingdome , and in other Countreys ; what did drive theem to embrace the flames , and the cruellest death and torments that Persecutors could devise ? but onely this was in their eye , this bore them out against all the threatenings , and sufferings of the World , this was that that did give them encouragement and comfort above all discouragements . And to conlude , above all let us encourage our selves , by the fruit and recompence of all this expectation ; what is that ? the Apostle Saint Iohn sayth , that when this hope shall come into our hand , when our faith shall meete with fruition , then we shall see Christ so as to bee like him : here is such a sight of Christ , as never the eye of flesh saw , nor can see ; to see Christ and to bee like him , to see him as hee is ; here is such a sight as would ravish us if wee knew what it was , and wee cannot know while wee are on earth ; eye hath not seene that which wee shall see in Christ : but when wee shall enjoy this expectation , wee shall see him as hee is , and see him so as to bee like him . Father ( sayth hee Iohn 17. 24. ) I will that where I am they may bee that they may see my glorie . Wicked men see his glory , what priviledge then betweene them and the godly ? It is true indeed wicked men see the glory of Christs person , and they shall see and feele the glory of his justice ; but the godly see the glory not onely of his person , not onely of his justice , but the glory that no wicked man ever shall see , the glorie of his Mercie , and goodnesse , and grace ; here is the difference . God getteth himselfe glory upon Pharaoh in drowning of him ; but God getteth himselfe the glory of his Mercie in Israel , in saving them in the bottome of the Sea : so the godly , they see the glory not onely of the person of Christ ( and that is infinite and surpasseth apprehension ) but they see the glory of his Mercie of his eternall goodnesse , and they see it so as to bee like him , to be translated into that glory , to get a part and share of it ( as much as they are capable of ) they make themselves all glorious with his glory , and shine with his brightnesse and beauty . Alas brethren , all the sight we can get of Christ in this world , it is like the sight of the blind man that Christ cured , hee bad him looke up , and lift up his eyes , and he saw men walking as trees , an imperfect sight ; so wee have here but an imperfect glimpse of Christ , we see him through a glasse , through the Word and Sacraments , and these meanes that he hath appointed , an imperfect sight , till Christ give us a cleere sight , and makes us see perfectly , and this is in the day of his returne . All the sight and vision of Christ in this life , it is but to see him in a glasse ( saith the Apostle ) as in a looking-glasse , but then we shall see him face to face , wee shall see him as he is . What difference there is betweene the shadow in a glasse , and the face it selfe , so much difference there is betweene the sight of Christ here , and hereafter , when we shall see him as he is , when we shall see him with open face , and not in a mirrour . Therefore let this incourage us , and stirre up our hearts , to expect and waite for the comming of Christ with vehement and daily prayers , with fervencie of spirit , with the Church , and the Bride , and the Spirit to say , Even so , Amen . Come Lord Iesus . FINIS . Notes, typically marginal, from the original text Notes for div A13752-e4360 The coherence . Devision of the words . Propos. 1. Every man in the world is Gods Steward . Proved . 1. By what every one receiveth from God. 2. By what God expects from every one . Psal 24. 1. m●…n doe not waste his goods . 2. That they doe not abuse them to ill ends . Luke 19. 27. Iames 4. 3. 3. To doe him Homage . Acts 10. 33. 3. To returne him fruit . Matt. 21. 33. Vse . Two things required of a Steward . 1. Dispensation . Rom 1. 3. 4. Rom. 1. 14. 1 Tim. 5. 8. 2. Right ordering of his dispensations . Luk. 12. 42. 1. Faithfully . Heb 3. 5. Exod. 32. 19. 2. Wisely . Rom. 8. 7. 1 Tim. 3. 17. Gen. 18. 19. Propos. 2. All Gods stewards must give an account . Two dayes of reckoning . 1. In this life . By the Word . Gen. 3. 11. 1 King 19. Mar. 3. Acts 2. By the Rod. Iob 33. 14. Mic. 6. 9. Iob 33. 19. 1 Cor. 11 30. Psal. 31. 5. 2. After this life . A necessitie of a day of judgement . 1. In respect of God his decree . Acts 17. 31. Isa. 46. 10. His honour . Eccles. 3. 16. 2. In respect of the Saints . 2 Thes. 1. 5. For the manifestation of their innocency . For the reward of their workes . Mal. 〈◊〉 . 1●… , 18. 3. In respect of the wicked . For the manifestation of Gods righteous proceeding against them . Rom. 2. 5. For the persecting of their punishment . Why God is said to call all men to an account . 1. Because he will proceed in particular . Job 27. 18. Jam. 5. 1 , 2 ▪ James 4. 3. Mat. 16. Mat. 5. 22. Mat. 15. 19. 2. Because he will proceed by method and order . Psal. 50. Psal. 51. Rom. 7. A direction in the exercise of repentance . 3. Because he will proceed by books . Dan. 10. Rev. 20. Ioh. 12. 48. Ier. 17. 1. 4. Because God will exact of every one , according to what he hath been trusted with . Luke 12. 48. Vse 1. For confutation . Atheists in the Church . 2 Pet. 3. Vse 2. For instruction . 1. Not to judge others . Rom. 14. 10. 1 Cor. 4. 5. 2. To judge our selves here . A twofold reckoning to be made here . 1. Reckon with our selves . Jer. 8. 6. Lam. 3. 39. Psal. 4. 2. Reckon with others . 2 Sam. 12. 3. Acts 20. 26. Iames 5. 3. 3. To Exercise daily repentance . Acts 17. 31. 4. To get an interest in Christ. Rom 8. 1. Exod. 25. 21. 5. To lead a holy conversation . 〈◊〉 Pet. 3. 11. 2 Cor. 5. 〈◊〉 . Acts ●…6 . 15 , 16. Vse 3. For Comfort . James 5. Heb. 9. 27. Notes for div A13752-e10160 The Coherence . The meaning of the words . The devision of the words . Obser. 1. The death of others , is a just occasion of Mourning . Gen. 23. 2. Gen. 27. 41. Gen. 50. 10. 2 Sam. 25. 1. Zach. 12. 10. John 11. Act. 20. 38. Reas. 1. Reas. 2. Ier. 5. 3. Vse . Object . Answ. A twofold distemper in mens affections . 1. 2. 1 Thes. 4. 13. Deut. 14. Observat. 2 Death the end of all men . Iob 3. 14. Zach. 1. 5. Reas. 1. In regard of Gods decree . Heb 9. 27. Reas. 2. In regard of the matter whereof men are made . Job 13. 12. Reas. 3. In regard every man in him , hath the cause of death . Object . H●…b . 11. 5. 2 King. 2. 11. Answ. 2. Obiect . Joh. 11. Answ. Rom. 8. 38. Matt. 22. Vse 1. Make account of it for ourselves . The benefit of the particular application of death to a mans selfe . 1. Sin will be made more odious . Rom. 5. ●…1 . 2. The truth and justice of God will bee the more acknowledged . 3. Death will be the better prepared for . Job 14. 14. Three things wherein there is to be a particular application of death to a man. 1. In matter of sinning . Acts 5. 2. In redeeming of the time of life : 1 Cor. 10. 35. Heb. 3. 13. Gal. 6. 10. 3. In the manner of our conversation . Vse 1. In respect of the death of others . 1. To moderate our mourning for the death of others . 2. To improve the life of others . Obser. 3. It is the duty of the living , to lay to heart the death of others . Reas. 1. 1. God is glorified by it . Psal. 28. 5. Reas. 2. Our selves are benefited by it . 2. Thereby we come to see the certainty of death . 2. Thereby we come to see the nature of death . The proper worke of death . 1. To separate the body from the soule . 2. To separate a man from his estate . 3. To separate a man from his friends . Gen. 23. 2 Sam. 1. 9. 1 Cor. 7. 19. 3. Thereby we come to see the end , and cause of death . 1 King. 14. 13 2 Chro. 34. 28 Isa. 57. 1. Ezek. 9. 4. 5. Vse 1. For reproofe of the genetall neglect of this duty . Vse 2. For reproofe . 1. Of the excesse of sorrow for dead friends . Judg. 8. 24. Gen. 3●… . 30. 2. Of the rash censuring of the manner of others death . Luke 13. 4. Eccles. 9. 2. Vse 3. For instruction . Luke 2. 29. Notes for div A13752-e14950 Observat. Gods children are subject to the feare of death . The outward causes of the feare of death . 1. God. To humble his children . Psal. 9. 20. 2 Cor. 12. To strengthen their faith . 2 Cor. 1. 9. 10. To encrease their watchfulnesse . Mat. 25. 1 Pet. 3. 11. To prepare them for death . 2 Chro. 20. 3. 2. Sathan . 2 Cor. 7. 5. The inward causes of the feare of death . 1. Naturall . In respect of the object it selfe : death . The apprehension of death as an Ill. Eccles , 9. 4. The apprehension of death as an ill unavoidable . The apprehension of Death as an ill future . In respect of the subject ; men . Judg 8. 20. Gen. 20 : 1 Sam. 16. 2. Inward causes sinfull . 1. The want of the feare of God. Deut. 28. 65. 66. &c. 2. Inordinate love of the world . Isa. 38. 11. Eccles. 9. 3. Want of the assurance of Gods fauour . Luk. 16. Mar. 6. Rev. 6. Isa. 33. 14. Obiect . 1. Answ. Psal. 42. Exod. 14. 11. Psal. 23. Object . 2. Answ. Vse . For exhortation . To be under the feare of death an uncomfortable estate . The feare of death a bondage in two respects . 2. It is possible to be freed from the feare of death . Meanes to be freed from the feare of death . 1. Humilitie . 2. Faith. 3. Watchfulnesse . 4. Preparation . 5. Right apprehension of Death . Phil. 3. Assurance of Gods favour . 1 Cor. 3. 23. 2 Cor. 5. 4. Notes for div A13752-e19080 Coherence . Definition of Patience . Rom. 15. 5. Gal. 5. 22. Mat. 26. What it is to let patience have her perfect worke . Rom. 15. 13. Collos. 1. 11. What is meant by intire and wanting nothing . 1 Sam. 20. 6. The parts of the text . 1. A duty exhorted to . 2. An Argument to inforce it . Conclus . 1. Conclus . 2. Conclu . 1. A Christian not perfect without patience . Mat. 5. 48. Reas. 1. A twofold perfection of a Christian. Perfection of parts what it is . 2 Pet , 1. 5 , 6. Reas. 2. Luk. 21. 19. Reas. 3. No dutie can be rightly performed without patience . Not Prayer . Matth. 15. 2 Cor. 12 : Not hearing . Luk. 8. 15. Rev. 3. 10. Heb. 10. 36. Iam. 1. 21. Reas. 4. Heb. 10. 36. Heb. 12. 1. Conclus . 2. A Christian must labour for perfection in Patience . Coll. 1. 11. Mat 5. 48. Reas. 1. Eph. 5 : Exod. 34. 7. Rom. 11. 1 Pet. 3. 2 Pt. 2 : Rom. 8. 29. Luk. 9. James 5. 10. verse 11. Rom. 15. 4. Reas. 2. Acts 14 22. 2 Tim. 3. 12. Psal. 73. 27. Vse . 1. For reproofe . W●…ies how men increase impatience in themselues . 1. By aggravating their afflictions . Lam. 1. 12. 2. By giving liberty to their passions . 3. By refusing comfort . Gen. 37. 34. 4. By looking only on afflictions present , not on mercies . Est. 5. 13 : 5. By looking on the instrument , and not on God. Psal. 55. 12. 13. Psal. 39. 9. 6. By looking on the smart and not on the benefit of affliction . Heb. 12. 11. 1 Cor. 11. 32. Vse 2. For exhortation . How to exercise patience in present crosses . 1. Consider God the orderer of all conditions . Therefore give him the glory of his soveraignty . 1 King. 20. 3. Job 1. 21. 1 Sam. 3. 18. 2 Sam. 1●… . 25 Of his wisedome . Of his mercy . Lam. 1. Ier. 45. 5. 2. Consider the desert of sinne . Dan. 9. Ezra . 9. Lam. 3. 3. Consider the comfortable fruit of affliction borne with patience . Rev. 3. 10 : How to exercise patience in Gods delaying of mercies . 1. Consider that delayes are not denials . 2. That delaies increase mercies . Isa. 61. 7. 2 Cor. 4. 2 Cor. 1. 3. That delaies are but short , compared to eternitie . Notes for div A13752-e24180 Coherence . Division . 1. Davids cariage during his childes sicknesse . Meaning of the Words . 1 Cor. 8. 8. Rom. 14. 17. Davids Fast a religious fast . Davids tears proceeded not from a naturall , but from a spirituall principle . Gen. 32. Hose . 12. Isa. 38. 2. The reason of Davids carriage . Gods absolute sentence implies conditions . Isa. 38. Jonah 3. 4. 1 Sam. 15. Verse 35. Chapt. 16. 1. Numb . 14. Vse 1. For instruction . Jer. 18. 7. Vse 2. For incouragement . Ezek. 33. 10. 11. Gen. 3. Joel 2. 12 , 13. Observe first Davids pitty . Matt. 15. 22. Comfort to Gods children . Psal. 103 : Isa. 63. 9. 2 Observe Davids piety . Parents in their childrens miseries should remember their owne sins . 1 King. 17. Object . 1. Deut. 24. 16. Ezek. 18. 20. Answ. Obiect . 2. Answ. Rom. 5. 14. Quest. Answ. Pro. 31. 1 Sam 2. 29. chap. 3. 12. 13 Vse 1. To Parents . The sinnes that bring judgements upon mens posterity . 1 2 3 Vse 2. To children . 2. Davids carriage when his child was dead . The reasons of it . 1 2 3 4 Observation from the first reason . Psal. 44. The way to order our affections is to reduce them to the principles of rectified reason . Job 14 , 14. Observation from the second reason . Vse . Eccles. 12. Observation from the third reason , Observation from the fourth reason . Notes for div A13752-e27770 Eccles. 3. 2. Coherence . Division . Propos. Sin is the sting of death . A double consideration of death . 1 2 What death is here meant . Corporall death . Principally . Two parts of spirituall death . What sinne is the sting of Death . Sinne two wayes considered . Sinne unmortified proves the sting of death . 1. In respect of the guilt . 2. In respect of the filth . How sinne is said to be the sting of Death . Sin stings before death . At death . After death . At the day of Judgement . After the judgement . Sinne makes death fearful . Sinne makes death hurtfull . Vse . Eccles. 12. How a man shall know whether Death shall come with a sting to him . Eccles. 11. 9. How to get the sting of Death pulled out . 1. Get a part in Christ. Rev. 1. 18. Rom. 〈◊〉 . 2. Get sincerity of heart . Isa. 38. Rom. 14. 3. Practise Mortification . 1 Cor. 15. Vse 2. Notes for div A13752-e30590 Division of the text . 1. Death is . Nature teacheth . 1. What death is . 2. The properties of death , That it is 1. Universall . 2. Inevitable . 3. Uncertaine . The Scripture teacheth 1. What death is . 2. What are the causes of death . 3. What are the consequences of death . Heb. 9. 27. The particular judgement , The generall Judgement . 4. What is the remedy against the evil of death . 2. Death is an enemie . 1. Depriving a man of all that is beneficiall or comfortable . 2. Inflicting misery upon a man. 3. Death the last enemy : Not to all . But to the Saints . 4. Death shall be destroyed . Vse 1. For Examination . How a man may be fitted for death . 〈◊〉 . Get death disarmed now . 2. Get armour against death ▪ Vse 2. For reprehension . Vse 3. For Exhortation . Vse 4. For comfort . Notes for div A13752-e33650 The division of the Text. 1 2 The first part of the Text. The meaning of the words . 1. Of the subject : Mercifull men , 1 Ioh. 4. 20. Rom. 12. 18. 2. Of the predicat , they perish . Eccles. 3. Observation . 3. Of the extent : from the evill to come . 1. From the evill of suffering . That he shall not see it . That he shall not endue it . Ezek. 9. Exod. 12. 2. From the evill of sinning . That he shall not see sinne committed by others That he shall not commit sin himselfe . Vse . Quest. Answ. The losse of a godly man , a great punishment to a place . The second part of the Text. Inconsideration a great sinne . A fruit of sin . A cause of sinne . Notes for div A13752-e38730 Isa. 40. 6. Luk. 1. 4. Psal. 90. 10. Bxod. 17. 14. Isa. 8. 1. Ezek. 24. 2. Rom. 24. 2. The division of the words . 1 2 3 4 5 Observation 1. Aust. lib. 19. de Civit. Dei. A double blessednesse . Phil. 3. 21. 2 Cor. 5. 7 Phil. 1. 23. 1 Cor. 15. 19. Eccles. 9. 4. Job 2. 4. Job . 6. 3. Psa : 119. 175 Psal. 39 13. Isa. 38. 18 , 19. Job 7. 15. Num. 11. 15. 1 King. 19. 4. Jonah . 4 3. Job 3. 20. Quest. Answ. Five causes of selfe-murther . 1 2 3 4 〈◊〉 Observation 2. What it is to die in the Lord. Rom. 16. 1. 1 Thes. 4. 1. To die in obedience . Phil. 1. 2. In repentance . 3. In faith . 4. With prayer . Luke 23. 46. Act. 7. 59. 5. In charity . Euke 23. 34. Acts 7. 60. 6. In peace . How to come to die in the Lord. 1 2 Notes for div A13752-e43210 The summe of the words . Devision . Explanation . None of us liveth to himselfe . Observation A beleever is not to make himselfe the end in his Actions . Obiect . Answ. A double consideration of our selves . How a man may seeke himselfe . Selfe-love lawfull . The Observation proved by reason . Reas. 1. It is dishonourable to God. Reas. 2. It is injurious to Christ. Phil. ver . 19. 1 Cor. 6. 20. 1 Per. 1. 18. Luk. 1. 74. Reas. 3. It is dangerous to a mans selfe . 1. A man in seeking himselfe , loseth his happinesse . 2. That which he gaines , is but a shadow of gaine . 3. Hee loseth himselfe . Mat. 16. 26. Mark. 10. Vse 1. For Conviction . 1. That there are many that professe themselves Christians yet live to themselves . Complained of . Phil. 2. 21. Forbidden . 1 Cor ▪ 10. 24. How a man shall know whether he liveth to himselfe . Rule 〈◊〉 . Iustance 1. ●…oh . 6. 10. Hos. 7. Deut. 32. Instance 2. Simile . Instance 3. Rule 2. Rom. 1. 2. That it is an evill thing for a man to live to himselfe . Mat. 6. 22. A single eye , what . Jam. 1. Vse 2. For Exhortation . Helpes . 1. Our good is in God , and not in our selves . Ier. 9. 24. 2. Exercise the grace . Of knowledge . Cant. 5. 1 Sam. 1. Of Faith. Of Love. 2 Cor. 5. Vse 3. For instruction . 1 Cor. 14. Eph. 4. 9. Notes for div A13752-e46110 The Coherence , Division of the Text. 1. Preface . 2. Exhortation . In the Exhortation . 1. The ground of it . 2. The Exhortation it selfe . 3. The motivo . In the Preface . Observation 1. Observat. 2 In the Exhortation . 2. The groūd of it . The meaning of the words Obser. 1. Obser. 2. The meditation of the shortnesse of our lives , a special means to take us off of the world . Reas. 〈◊〉 . Reas. 2. What is the principall thing we have to doe in the world . Vse . The ground of all our neglect of heaven , is the want of the consideration of the shortnesse of this life . Sath an labours above all things , to make men put off the consideration of the brevity of their lives . 2. The Exhortation it selfe . The meaning of the words . What is meant by having wives , and yet to be as having none . 2. By weeping as if they wept not . 3. By rejoycing , as if rejoyced not . 4. By buying , as if possessed not . 5. By using the world , as not abusing it . Observat. Opened . A beleever is to be to the world , as a worldly man to the things of heaven . Proved by Scripture . 1 John 4. 10. Col. 3. 1. By Reason . 1 The things of the world are emptie things to a beleever . Reas. 2. The things of the world are none of a beleevers . Note . Simile . Reas. 3. The things of the world hinder a beleever in the service of God. Simile . Vse . Reprehension . Particular instances . How to know whether we use the things of the world , as if wee used them not . How a man may come to use things , as if he used them not . 3. The Apostles Motive , or spurre . Obser. 1. The things of the world , but a shew without a substance . Obser. 2. The shew of the world is suddenly gone . Grace is onely substantiall . Notes for div A13752-e48870 The Coherence . The meaning of the words . 1. What is meant by peace . 2. What by destruction . The manner of the destruction . 1. ●…udden . 2. Painfull . 3. Vnavoidable . In the words a double description . 1 Zach. 1. ●…1 . 2 The Observation . In the greathe security ; the greatest danger . A double security . 1. Holy and spirituall . Spirituall security , what . Psal. 4. 8. Isa. 26. 20. 2. Sinf●…ll and carnall . Carnall security a forerunner of Judgement . Proved . 1. By particular examples of particular persons . 1 Sam. 15. 13. Dan. 5. 3. Luk. 12. 19. Job 21. 13. 2. By generall examples of nations and states . Luke 17. Jer. 6. 14 , 15 Zepha . 1. 12. Isa. 47. 8. 9. Rev. 18. 7. Confirmed by Reason . 1. In respect of the causes of security . Infidelity . Heb. 11. 7. Isa. 61. Heb. 3. Deut. 29. 19. Isa. 6. 9 , 10. 2. In respect of the concomitants of security . Disrespect of God in all his Attributes . Rom. 2. 4. 5. Eccles. 8. 11. 3. In respect of the fruit and consequences of securitie . Gen. 15. 16. Note . Vse 1. For examination . Signes of security . 1. Profiting not by the judgements of God on our selves , or others . Dan. 5. Ier. 31. 9. Amos 4. 2. Contempt of the ordinances . Amos 6. Ier. 9. 13. Jer. 23. 33. 3. Vaine confidence . Jer 7. 11. 12 , 13. Numb . 11. 13 Jer. 49. 16. Isa. 48. 15. 4. Continual increase of sinne . Vse 2. For xxhortation . Motives to watchfulnesse . 1. The watchfulnesse of our enemies . 1. Sathan . 2. The flesh , 3. Heretiques . Mot. 2. The evill of security . In it selfe a spirituall lethargie . 2. In the effects . 1. It drives away the spirit of God. 2. It lets in Sathan . 3. Hinders our Communion with Christ. 4. Bringeth judgement positive . Future . Matt. 24. Ezek. 9. Mala. 3. Helpes to watchfulnesse ▪ 1. Sobrietie . Eph. 5. 2. Spirituall exercise . 3. Continual feare . 4. Good company . Eccles. 4. 5. Be alwaies as in Gods presence . Psal. 139. Jer. 23. 23. 6. Consider thy latter end . Revel . 3. 2. Eccles. 11. 9. Notes for div A13752-e53670 Prov. 16. 7. Psal. 9. 6. The parts of the Text. Obser. 1. Death is an enemie . What kind of enemie . 1. A common enemie . 1 King. 22. 31 Gen. 16. 12. Psal. 89. 48. Obiect . Answ. Josh. 23. 14. Job 30. 23. 2. A secret enemie . 3. A spirituall Enemie . Rom. 5. 12. 4. A continuall Enemie . Wherein Death is an Enemie . Job 18. 18. 〈◊〉 In respect of its attendants . 1. Sicknesse , &c. Heb. 2. 15. 2 Cor. 6. Psal. 39. 6. 2. Dissolution of the frame of nature . 3. The grave . Ezek. 24. 16. Isa. 14. 11. 4. Losse of worldly contentments , and actions . Psal. 49. 9. Isa. 38. 11. Psal. 6. 5. Conscience of sinne , and certainty of Judgement , and uncertainty of salvation . Heb. 9. 27. 2 Cor. 5. 10. Isa. 33. 14. Why Death called the last enemie . 1. Because it is the last that shall assault us . Therfore we have more enemies than Death . The Divell . The world . The flesh . Psal. 27. 11. Therefore likely to be the worst enemie . 2. Because it is the last that shall be destroyed . Who it is that destroyeth Death . Rev. 5. 3. 5. 1 Sam. 17 , 32. Hos. 13. 14. Act. 3. 15. When Deach shall be destroyed . At the day of the Resurrection . Comfort in the meane time . 2 Cor. 15. 57 Rev. 7. 17. Hos. 13. 14. 1 Cor. 3. 22. Vse 1. Death an enemy only to the wicked . 1 King. 21. 20 Death to the beleever is 1. A subdued Enemie . Cant. 8. 3. Psal. 41. 3. Phil. 1. 23. Job 19. 27. Phil. 3. 21. Heb. 12. 23. Psal. 1●… . 11. 〈◊〉 . Cor. 5. 2. A reconciled Enemie . 3. An Enemie that at last shall be destroyed . Rev. 20. Rom. 6. 9. Vse 2. For instruction . How to be prepared for death . 1. Die to sin . 2. Live to God. 3. Be of●… i●… the meditation of death . 4. Settle all things before hand , that concerne the outward man. The inward man. Tit. 3. 11. 1 Pet. 3. 4. Prov. 31. 29. Notes for div A13752-e59890 Coherence . Division . The Person judging . God. Opera 〈◊〉 ad extra sunt indivisa . Opera 〈◊〉 ad intra sunt divisa ; ●…uique personae incommunicabiliter propria . Obiect . 2 Cor. 5. 10. 1 Cor. 6. 3. Answ. How Christ is said to be the Judge . Rom. 2. 16. Joh. 5. Why God hath committed the power of the ex●…cution of Judgement to Christ. Three properties requi site in a Judge . 1. Knowledge to discerne . Heb. 4. 2. Power to execute . Psal. 149. Rev. 15. 3. Justice in the Execution . Gen. 18. Job 8. 3. The Judgement . 1. It shall be ▪ Types of the last Judgement . Luke 17. Reas. 1. Reas. 2. Reas. 3. Act. 17. 31. Reas. 4. 2. In what manner it shall be . 1. The summons . Joh. 5. 28. Matt. 24 31. 1 Cor. 15. 1 Thes. 4. 16. 2. The Appearance . 2 Cor. 5. 10. Rom. 14. 12. 1 Cot. 1. 7. 3. The separation . 4. The tryall . Rev. 20. 12. The Bookes that shall be opened at the day of Judgement . 5. The Sentence . Notes for div A13752-e63940 The generall things observable in the words . 1. The dutie . 2. The motives . The duty exprest , 1. Generally . 2. Particularly . The generall dutie expressed . 1. In the Object . 2. In the Acts that are exercised on the Object . 3. In the manner of exercising . The Object . 1. God. Simile . Simile . 2. The name of God. The Acts that are exercised on the Object . 1. Of the understanding . Memorie . 2. Of the will and affections . Desires . Desires , an argument of a gracious heart . Joyned with endeavours . Desires without endeavours , false . The manner of exercising these acts . 1. They must come from inward principles . 2. They must be sincere . Simile . Simile . 3. They must be pitched on God alone . 4. They must bee universall . 5. They must be constant . Simile . The particular duties . In times of mercie . 1. Chearfulnesse . 2. Fruitfulnesse . In times of judgement . Simile . 1. Perseverance . Simile . 2. Diligent exercise of our graces . Simile . 3. Patience . 4. Proficiencie . The Motives to the duties . 1 God seeth , and judgeth all our wayes . 2. This alone differenceth the godly from the wicked . Notes for div A13752-e66100 Coherence . Division of the words . 1 2 3 4 Obser. 1. The Saints on earth have a heavenly conversation . What it is . The priviledges thereof . 1. Their names are written in heaven . Luk. 10. 20. 2. They are governed by the law of God. 3. They are safely kept . 4. They have interest . In God. Mat. 6. 32. Chap. 7. 11. In Christ. Dan. 12. 1. In the holy Ghost . 2 Cor. 13. 10. In the Angels . In th●… Saints that are in heaven . That are on earth . 5. They are inriched with heavenly treasure . Mat. 13. Isa. 55. 1. The Traffique of a Christian what . How to know whether our conversation be in heaven . By our affections . Note . Obser. 2. While the Saints are on earth they are stated in heaven . 1. In respect of right and title . 2. In respect of present possession . John 14. Vse . Presumption to hope for heaven , without union with Christ first on earth . Ezra 2. 62. Christ in respect of his bodily presence is onely in heaven . Transubstantiarion . Collos 3. 1. Obser. 3. Expectation of Christs comming to Judgement , the best meanes to worke a man to a holy conversation . The continuall expectation of the Saints is for Christs comming . A threefold●… comming of Christ. Proved . 2 Tim. 4. 8. Heb. 9. 28. Vse . For tryall . How to know whether our expectation of Christs comming bee right , 1. By the ground of it . Heb. 11. 1. 2. By the companions of it , Which are 1. Patience . 2. Love. Manifested in secret longings . Care to walk in Christ. 3. Delight in the ordinances . 3. By the effects and fruits of it . The expectation of Christs comming , the best meanes to procure a heavenly Conversation . Proved . 1. It is the worker of Mortification . Collos. 3. 1. 7. 1 Joh. 3. 2 , 3. Guilt of sinne causeth the apprehension of death to be terrible . 2. Subdues our worldly affections . Collos. 3. 1. 3. Keepes us from sinfull actions . A & . 3. 18. Act : 17. 30. 4. Quickens to holinesse of life . 2 Pet. 3. 11 , 12. 5. Furthers our perseverance in godlinesse . 〈◊〉 . Iohn . 2. 28. Rev. 6. Rev. 3. 11. Vse . For tryall . Rev. 6. 15. Heb. 2. 14. 1 Thes. 1. 10. Notes for div A13752-e70640 Division . 1. The dutie commanded . Meaning of the words . What is meant by the saying of Christ , viz. The Doctrine of the Gospell . Two parts of the Gospell . 1. Shewing our miserie . Rom. 3. 23. 2. The remedie against this miserie . 1. The Redeemer . 2. The manner how we are redeemed . Rom. 3. 24. 3. The means how to enjoy the remedie . 1. The Conditions of the Covenant of Grace . 1. Repentance . Mark. 1. 15. Heb. 6. The parts of Repentance . Godly sorrow for sinne . Psal. 38. ●…am . 4. 9. Confession of sinne . Pro. 28. Psal. 32. 4. 1 Joh. 1. 9. Firme purpose of amendment . Joh. 5. Petition for patdon in the name of Christ. Hos. 14. 2. Repentance only taught in the Gospell . Mans repentance tends to the honour of Gods justice . 2. Faith. Joh. 6. 29. Definition of Faith. Faith only taught in the Gospell . 3. New obedience , How differenced from that required under the Law. What it to keepe the saying of Christ. 2. The benefit . What it is to see Death . What Death is here meant . Joh. 6. 68. Act. 5. 20. Act. ●…1 . 14. Reas. 1. 1 Joh. 2. 24. Reas. 2. Vse 1. Intitation to thankfulnesse . Vse 2. Reprehension . Vse 3. Exhortation . Vse 4. Consolation . Obiect . Answ. Notes for div A13752-e74880 Coherence . Division of the words . 1. The sin of young men . 2. The Cure. Doct. 1. It is the si●… of young men to rejoyce inordinately . Gen. 6. 11. Isa 22. 14. Eccles. 12. 1. 1 Tim. 2. 22. Tit. 2. 6. Job 1. Reas. 1. Naturall corruption . Reas. 2. Forgetfulness of judgement . Deut. 32. 29. Reas. 3. Freedome from crosses . Jer. 32. Reas. 4. Want of spirituall joy . Vse 1. For Admonition . 1. To take notice of their carnall joy . Young mens rejoycing proved to be inordinate . 1 Because it is not placed there where it should be . 2. Because it is placed there where it should not be . 3. Because it is excessive in lawfull things . 4. Because it terminates not in God. 2. Of their walking after owne heart . Hosea 7. 3. Of their walking after the sight of their eyes . Job 31. 1. Jer. 9. Heb. 11 ▪ Vse 2. For Exhortation . 1. To abandon carnall joy . Luke 6. 26. Job 20. 6 , 7. Directions how to avoid carnall joy . 1. To labour for sorrow for sinne . 2. Consider the vanity of things . 1. Of humane wisedome . Eccles. 1. 13. Eccles. 1. 15. 1 Cor. 1. 19. Eccles. 9. 10. 2. Of wotldly honour and credit . Eccles. 2. 16. John 5. 44. John 10 : 43. Gal. 5. 26. 3. Of wordly pleasures . Eccles. 2. 1. Verse 4. Vers. 11. 1 Cor. 7. 29. Luk. 8. 14. 4 Of riches . Jēr . 5. 27. Eccles. 5. 12. Rev. 18. 18. 2 Tim. 1. 16. Luk. 12. 25. 5. Of friends and Allies . Psal. 62. 9. Psal. 49. 7. 3. Labour for spirituall joy . Rom. 5. 1. A twofold ground of spirituall joy . 1. The good things exhibited . 2. The good things promised . The second Exhortation not to walke after their owne heart . The third Exhortation , not to walke after the sight of their eyes . Joshu . 7. 21. 2 Sam. 11. 1. Vse 3. To old men . Doct. 2. God will bring men to judgement for all their sinnes . Mala. 3. 18. Eccles 12. 14. 2 Cor. 5. 10. 1 Thes. 4. 16. Epist. Jude 14 Reas. 1. Because of Gods decree . Heb. 9. 27. Reas. 2. Because of his righteousnesse . Reas. 3. Because of clearing his wayes before all , men and Angels . Reas. 4. Because of his hatred against sinne declared in particular judgements in this life . Reas. 5. Because of the horrour that is in the consciences of the wicked . The manner of the Judgement . 1. It shall be the last judgement . 2. It shall be a Generall judgement . 2 Cor. 5. 10. 3. It shall be a manifest judgement . 4. It shall be a sudden judgement . 5 It shall be a righteous judgement . Rom. 2. 5. 6. It shall be an eternall Judgement . Vse 1. A preservative against tentation . Vse 2. For instruction . Acts 17. 31. Vse 3. Keep a good conscience . Vse 5. To feare God. Notes for div A13752-e81490 1. Observat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mic. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pro. 2. 8. Reas. Tho. Aquin. Quod lib 9. act . 16. Cojet . Trast . de Indulg . Canus , l. 5. Cap. 5. Luther , L. de capt . Bab. Melancth . in Apol . Confes. art . 4. 5. 27. Lorich . in Fortalitio , haer . 1. de Sanct. Bellarmine indeed in the very beginning of his Retractations tells us , hee allowes not the word Divus to bee given to the Saints , and that either the word fell imprudently from him , or writing a B , for Beatus , the Printer mistooke it for D. and printed Divus . But others sticke not at the word , nor 〈◊〉 much more . Serarius in an Ode of his thus ; Rinaldus Antistes beatis additus agminibus Deorum . And Melchior Nunez in an Epistle of his to Ignatius , anno 1544 , among other matters of the Indyes , speaking of the Iesuits Zaviers death , calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaverii . Bishop Vida in his hymne called Divis coelestibus , after he hath invocated the B. Virgin and others , saith , Tum vos caduci corporis Ceu nos onusti pondert , Quondam mares aut virgines , Nunc Dii beati caelites . And to adde but one more , Lipfius in Virg. Aspricolli , cap. 30 , thus , Tunc tibi ●…udes DEA , dicit omnis sextus & aetas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Men. Reas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Testa , Such a tyle , brick , or Pot , as is made of burnt clay . Moriar ? Desinam alligari posse , desinam aegrotare posse , desinam posse mori . 3. Observat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas. Vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 23. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ez. 44. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A13752-e88490 Gen. 28. Origen . Parts of the Text. 1. The excellencie of mans soule . Aug. 1. By nature , and that in respect . Plato . 1. Of the originall . Aug. Manichees . Heb. 12. 9. 2. The Image . Plato●… Aristotle . 1. In respect of the substance . 2. The indowments . 3. The command over the body . 2. By g●…ce . 1. In Redemption . 2. In renovation . 3. By glorie . Bern. Vse . To take especiall care of our soules . Plate . Aug. 2. The possibilitie to lose the soule . Mat. 24. Quest. Answ. How the soule may be lost . Vse . 3. A man may lose his soule in gaining the world . Note . 1. Rich men . 1. Are covetous . 2. Ambitious men . 〈◊〉 . To tax covetous men . Bern. 2. Ambitious . 4. The losse by this gaine . Observat. The world●… gaine , with the soules losse , it comes to nothing . 1. Death takes all away . ●…er . 17. 11. 2. He loseth the chiefe good . Chrysost. 3. Possest of the greatest ill . Simile . 4. Without hope of deliverance . Bern. Vse . To prevent this miserie betimes . Notes for div A13752-e91230 Parts of the Text. Doctr. Christ will come to judgement to reward the godly and ungodly . The speedinesse of Christs comming . 1 Cor. 10. 11 1 Joh. 2. 18. 1 Pet. 4. 7. Two heresies concerning Christs comming to judgement . 2 Pet. 3. 3. 1. Confuted by S. Peter . Psal. 90. 〈◊〉 . Mat. 14. 24. Numb . 14. 25 Luk. 12. 38. 2. By S. Paul. 1 Thes. 2. Object . Heb. 26. Answ. Act. 1. 7. 2. Signe●… of Christs comming . Of three sorts . 1. Long before . 1. The preaching the Gospell to all the world . Mat. 24. 14. 2. Therevesling of Antichrist . 2 Thes. 2. 3. 3. Generall departure from the faith . 4. Corruption in manners . 2 Tim. 3. 5. Persecution of the Church . 6. Generall securitie . 7. Calling of the Jewes . 2. Signes immediatly before Christs comming . 3. In Christs comming . Revel . 1. 2. The judgementit selfe . Two Judgements . 1. Particular . 2. Generall . Quest. Joh. 5. 24. Joh. 3. 18. Answ. Necessitie of a day of judgement . Psal. 37. Iob 24. 12. Ier. 12. Psal. 73. 11. Vnbeleever condemned already how . Revel . 20. 10 , 11. Job 15. Psal. 14. 2. 4. The end of Christs comming . The punishment of the wicked . Psal. 60. 3. Isay ult . Ezek. 28. 22. Rev. 14. 10. Eternitie of the torment of the wicked . Extremitie of torments . Iam. 2 : The reward of the godly . Isay 2. Isay 11. Vse 1. Comfort . Vse 2. Terrour to the wicked . Mal. 4. 1. Vse 3. To be fitted for the day . Notes for div A13752-e94580 Looking foure things in it . 1. Earnestnesse . Rom. 8. 19. 2. Patience . 1 Thes. 1. 3. Heb. 10. 36. 1. The time is uncertaine . 2. It seemes long . 3. Gods strange working . 3. Joy. Rom. 5. 2. 4. Diligence . 2 Pet. 3. 14. Blessed hope ▪ 1. In freedome from all ill . 2. To enjoy all good . Appearing of Christ twofold . 1. In the flesh in humilitie . Psal. 22. 2. To judgement in glorie . 1. His Person . 2. Throne . 3. Attendants . 4. Administration . 5. Saints . 2 Thes. 〈◊〉 . ●…0 . Christ is God. 〈◊〉 Ioh. Isay 9. 6. Christ a great God. Vse 1. Comfort to Gods children . 2. Terrour to the wicked . Object . Answ. Comfortthat Christ the Saviour is Iudge . Act. ●…7 . 31. Doctr. Every Christian so to live , as expecting the appearing of Christ. Luke 2. 36. Phil. 3. 20. Jude 21. 2 Pet. 3. 14. Notes for div A13752-e97200 Observat. 1. Col. 3. 3. Vse . Observat. 2 Observat. Vse 1. Vse 2. Observat. Vse 1. Notes for div A13752-e100140 Aug. lib. 8. Confess . Cap. ●…lt . Parts of the Text unfolded . Sleep●… threefold . 1. Naturall . Psal. 3. 5. 2. Morall . Dan. 12. 2. Act. 7. ult . 3 Spirituall , compared to sleepe . 1. For the time , the night . 2. Exposed to danger . Deut. 32. 3. Willingnesse . 4. Suddennesse . Mat. 26. 5. Incensiblenesse , and immoveablenesse . 6. Vaine fancies . 7. The continuance . 2. What meant by waking . 1. To open the eyes to see the light . 2. To rouze the senses . 3. Get out of bed . 3. Who must awake . Quest. Answ. 1. The naturall man. 2. The regenerate . Cant. 5. 2. Mat. 25. Rev. 3. 2. 4. Why the Apostle calls upon these that are asleepe . Exhortations not invaine . 1. To the godly . 2. To the wicked . The dead sleepe of the world . 1. Idolaters . Rev. 2. 2. Adulterers . 3. Drunkards . Prov. 23. 4. Sabbath-breakers . 5. Oppressours . 6. Securitie . The sleepe of the Church . Signes of sleepie Christians . 1. Carelesnesse . 2. When men intend nothing but sleepe . 3. Wasting of time . 4. Decay of naturall heate . Exhortation to awake from sleepe . 1. It is unprofitable . 2. It unfit●… for dutie . 1. Exercise . 2. Combate . 3. To wait●… our Masters comming . 3. Our enemie sleepes not . Mat. 13. Prov. 24. 4. Gods mercie sleepes not . 5. Gods judgements sleepe not . 6. We are all to meet death . Notes for div A13752-e103110 Parts of the Text. Propos. They that are in covenant with God , may bee without carnall feare . 1. What feare is . Kindes of feare . 1. Naturall . 2. Carnal feare . 3. Servile feare . Act 2. 4. Filiall feare . Isay 8. 12. Reas. We are delivered from our enemies either . Luke 1. 47. 1. By reconciliation . 2. By conquest . Vse 1. The power of grace must reflect on a mans selfe . Vse 2. Possible to live with out feare : Psalme 23. Vse 3. Reproofe for inordinate feare . 1. We feare too soone . 2. Too much . 1. It brings a great deale of ill . Esay 66. 4. 2. It unfits the heart to beare evil●… . It hurts the body . It doth hurt to the soule . 1. Naturally . 2. Spiritually . Feare the ground of most sinnes . Vse 4. To fence our hearts against it . No cause of feare . 1. Of spirituall enemies . 2. Of worldly evills . Ier. 46. 28. Obiect . Answ. Obiect . Answ. Quest. Answ. How to get the conquest of feare . 1. Labour for the spirit . 2. Keepe covenant with God. Num. 14. 9. 3. Strengthen faith . Psal. 112. 4. To place our love aright . August . Simile . Notes for div A13752-e105980 Doct. Both words and actions shall be called to account . 2 Cor. 5. 10. Eccles. 12. Mat. 12. 36. Matth. 5. 22 : Iude 13. 14. Reas. 1. The Law binds men in speeches . Reas. 2. Words injure God and man. Levit. 24. 11. Act. 8. Vse . To condemn those that make light account of words . Psal. 39. Psal. 131. Doctr. God will proceede in judgement according to his Law. Ioh. 12. 48. Obiect . Answ. All men judged by the Law. The Law not alike expressed to all . Rom. 2. 14 : Reas. 1. The Law is Gods scepter that he rules by . Psal. 110. 2. Isay 2. 3. 4. Reas. 2. Because the law is a rule . Mica . 6. 8. Vse 1. Rep●…oofe of those that neglect the Law. Rom. 2. 16. Prov. 13. 13. Quest. Answ. To despise Gods commandement what . Ioh. 6. Matth. 25. 41 Vse 2. Admonition to observe the Law : 1. For direction . Matth. 5 : 2. For tryall . Gal. 6. 3. 4. 1 Cor. 11. 32. Prov. 28. 13. Doct. The consideration of the day of judgement should moove to holinesse . 1. It hath drawn some to obedience . Eccles. 11. 9. 1. To forsake the world . Phil. 3. 7. 2. Disposing the heart to obedience . Eccles : 12. 10. Heb. 12. Rev. 14. 2. It quickens to actions of obedience . 1. Os particular calling . 2. Generall calling . 3. It confirmes in obedience : Rev. 3. 11. Iam. 5. Vse . Shewing the cause of the worlds prophanenesse , and the Saints dejectednesse . 2 Pet. 3. Vse 2. To strengthen faith of the judgement . Ierome . Notes for div A13752-e108860 Parts of the Text. Meaning of the words . Doct. Death due to sinne as wages . Gen. 2. 17. Ezek. 18. 20. Rom. 5. 12. Iam. 1. 15. Quest. Answ. Wha●… death due to sinne . 1. Temporall . Rom. 5. 12. Obiect . Answ. How Adam died a natural death , as soon as he sinned . Obiect . Answ. How Christians freed from temporall death . 1 Cor. 15. Christians undergoe temporall death , why . 1. 2. 3. 4. Simile . 2. Eternall death . Answ. Sinne infinite three wayes . 1. In respect of the object . 2. The subject . 3. The sinners d●…sire . Vse 1. Originall lust a sin . Basile . Vse 2. 〈◊〉 . no sinne in it selfe veniall 1 Joh. 3. 5. Sins mortall , and veniall , how . Vse 3. In spectacles of death to see the haynousnesse of sinne . Vse 4. Todeterre us from sin . Similies . Ioh. 2. 1 Sam 14 : Vse 5. To be humble and thankfull . Life twofold . 1. Naturall . 2. Spirituall . 1. In this life . Job 17. 5. 2. In death . 3. After the Resurrection . A thing eternall three wayes . 1. 2. 3. Doct. Salvation the free gift of God. Quest. Answ. Austin . Quest. Answ. Ioh. 3. Vse 1. Confutation of merit . Rom. 8. Vse 2. To humble us . Vse 3. Comfort . Isa. 54. 2 Tim. 1. 12. Vse 4. Thankfulnesse . Psal. 50 : Deut. 30. 19. Notes for div A13752-e112360 Isa. 45. 24. The Analysis of the Chapter . Propos. 1. God is pleased to set himselfe to procure the profit of his people . Proved by instances . 1. In his instituting Ordinances in the Church . 1. The preaching of the Word . Act. 26. 18. 2 Tim. 3. 16. 2. The Sacrament of the Supper . 3. Prayer : Vnprofitable living under the ordinances , a taking the name of God in vaine . 4. Se●…ng of Christ into the world in our nature . 2. In his command and injunction . Deut. 10. 13. Matth. 〈◊〉 . 29. 3. In his several administrations . 1. Permitting sin to remain . 2. To prevaile . 3. Withdrawing his presence . 4. Suspending his answer to their prayers . 5. Denying their particular suites . 6. Deprives them of their dearest blessings : Iames 5. 11. Use of exhortation . 1. 2. 3. Vse 2. Of Instruction . 1. 2. 1 Cor. 10. 33. Propos. 2. Gods ayme in afflicting his children , is their profit . Gen 41. 52. Afflictions they are profitable . The blessed fruit of afflictions . 2 Chron. 33. 1●… : Deut. 8. 15. Isa. 27. 9. Hab. 1. 12. The Saints of God have waited for the profit of afflictions , 2 Sam. 16. 12. Isa. 37. 4. Vse 1. For reproofe . Gods children prone to misconster the intent of God in their afflictions . 1 Sam. 27. 1. Esa. 6. 5. Lam. 3. 16. 18 Isa. 49. 14. Jer. 29. 11. Vse 2. For comfort . Isa. 10. 57. Simile . Isay 10. 12. Vse 3. Exhortation to a patient expectation of the fruit of affliction . Obiect . Answ. 1. 2. 3. Iob 17. 4. Notes for div A13752-e115570 The summe of the words . Division . 1. 2. 3. Explication Simile . Doct. 1. Ground : 1. From God. Psal. 84. Why God withdrawes the light of his countenance from his people . 1. For correction of their former abuse of his mercies . 2. Of the neglect of their dutie . Cant. 5. 3. Of their carnall securitie . 2. To teach them wherein their present comfort and happines consists . Simile . 3. For provention . 1. Of pride . 2. Of confidence in the creature or in the habits of grace . 2 Cor. 1. 10. Ground . 2. From Sathan . Rom. 14. 17. How Sathan causeth trouble in the hearts of Gods servants . 1. By stealing out of their hearts the promises of the Gospel . Heb. 12. Matth. 13. 2. By presenting to the soule the truths of God in false glosses . Ground . 3. From our selves . 1. From some distemper of the body . 2. Prevailing of some strong lust . Heb. 12. 1. 3 Inordinate passions . Heb. 2. Vse . 1. To teach us compassion towards those that are in trouble . Isay 53 4. God suffers his servants to be in inward distresse and why . Doct. 2. Faith is a speciall meanes to quiet the soule . Psal. 40. 2 Chro 20. 20 Heb. 11. 27. Dan. 3. 2 Tim. 1. 12. Vse . Eph. 6. Doct. 3. Faith that quiets the soule , must be pitched upon God in Christ. John 8. 24. Doct. 4. Vse . Quest. Answ. What it is to believe in Christ. What it is to receive Christ as a Prophet As a king . As a Priest. Quest. Answ. Obiect . Answ. Quest. Answ. Quest. Answ. Quest. Answ. Notes for div A13752-e119080 2. Devision of the words ▪ Doct. 1. Strong tryals befall strong Christians . 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Job 1. 8. Wherein the strength of a tryall consists . 1. 2. 3. 4. 5. 6. Why God laieth strong trialls , on strong Christians . Reas. 1. Reas. 2. Doct. 2. Faith acquit●… a man in great tryalls . Reas. 1. 2. 3. Reas. 4. Reas. 5. Vse . 1. 1. 2. 1. 〈◊〉 . Vse . 2. 〈◊〉 . 2. Notes for div A13752-e121390 The summe of the words . Parts of the Text. Coherence . The first branch of the Text. Explication 1. What life it is that is here meant . Eternall life proper to the Saints . Begun in this world . Gal 2. 20. Hab. 2. 3. Consummated in the world to come . Phil. 1. 21. 1 Thess. 4. 17 Joh. 5. 26. Joh. 6. 33. Vse 1. For instruction . Vse 2. For demonstration . 1 Tim. 5. 6. Ephes. 2. 1. Vse . 3. For consolation . 2 Tim. 3. 12. Act. 14. 22. 2 Cor. 4. 8 , 9 , &c. Mark. 5. 26. Eccles. 9. 4. Job 2. 4. Phil. 4. 7. Rom. 14. 17. 2 Cor. 12. 2. 1 Cor. 2 9 Rom. 8. 18 , 2 Cor. 4. 17. The second branch of the Text. Eternall life commeth from divine grace . Tit. 3. 7. Eph. 2. 8. Reas. 1. Reas. 2. 2 Cor. 3. 5. Vse 1. For confutation . Vse 2. For consolation . 〈◊〉 Vse . 3. For instruction . Vse 4. For exhortation . The third branch of the Text. The Saints have right to eternall life by inheritance . Tit. 3. 7. Col. 1. 5. Mat. 25. 34. Ephes. 2. 3. Heb. 1. 2. Rom. 8. 15. Vse 1. For confutation . Vse 2. For consolation . Vse 3. For direction . 1. Heb. 6. 11. 2. 2 Pet. 1. 10. The fourth branch of the Text. All of all sorts have a right to eternall life . Act. 10. 34. Vse 1. For admonition . Vse 2. For consolation genreall . 1 Thes. 4. 18. Particular . Gal. 〈◊〉 . 28. Luke 1. 47. 1 Cor. 7. 14. 1 Tim. 2. 15. 1 Tim. 2. 11 , 12. Isa. 49. 23. Notes for div A13752-e124810 Doct. 1. The servants of God have a comfortable and willing expectation of death . ●…roved . a Phil. 1. ●…3 . b 2 Cor. 5. 8 , &c. The ground of the desire of death in the Saints . c Eccles. 7. 1. d Rom. 7. 24. e Psal. 120. 5. f Philip. 1. 23. g Exod. 34. 23 Obiect . 1. h Rom. 6. 23. i 1 Cor. 15. 26 Respons . D●…ath considerable two wayes . Object ▪ 2. k Psal. 6. 4 , 5. l Esay 38. 3. m Ma●…h . 26. 39 Respons . Why some of the Saints in the Scripture have pray●…d against death . n Psal. 23. 4. o Phil. 〈◊〉 . 23 , 24. p 〈◊〉 King. 8. 25 q Heb. 7. 5. Obiect . 3. Respons . Two things considerable in a Christian . r Mat 26. 41. s 2 ●…or . 5 : 2. Vse . For Tryall . Doct. 2. A special care in the servants of God to be alwayes ready for death . t 2 Tim. 4. 6. u 1 Cor. 15. 3●… . x Iob 14. 14. y Psal. 90. 12 z Heb. 13. 14 a Luk. 12. 36. Reas. 1. b Psal. 89 48. c 1 Pet. 4. 19. Reas. 2. d 2 Sam 4 , 5 , 6 e Job 1. 19. Reas. 3. Note . Vse . f Deut. 32. 29. g Esay 28. 15. h Iob 18. 14. How to bee prepared for death . i Revel . 20. 6. k 1 Tim. 5. 6. l Joh. 17. 3. Doct. 3. Ignorant men can neither take comfort in , nor be truly prepared for death . m Math. 22. ●…9 n Psal. 119. 24. o Psal. 119 : 92 , 93. Vse . Doct. 4 Death freeth Gods servants from all miserie . p Phil. 1. 23. q 2 Tim. 4. 6. r 2 Pet. 2. 14. s 2 Pet. 2. 15. t Rev. 14. 13. u Rev. 6. 9. x Luke 16. 22 Vse 1. Confutation of Purgatory . Vse 2. For consolation of the Saints . y Gen. 4●… . 40 z Rev. 21. 4. a Esay b Esth. 8. 17. c 1 John 3. 2 : d 1 Cor. 1●… . 1●… . Quest. Answ. How to know whether the day of death be a discharge from all former , and following miseries . Doctr. 5. The Saints at their going hence have a comfortable , and peaceable departure . e Psal. 37. 37. f 〈◊〉 . 14. 32. g Gen. 49 33 h Gen. 15. 15. i 2 Kin. 22. 20 Reas. 1. k Rom. 8. 9. l Cap. 16. v. 16 Reas. 2. m 2 Tim. 4. 7 , 8. n Esay 38. 3. o Ephes. 1. 10 Obiect . 1. Respons . p Ioh. 7. 2. 4. The unquiet departure of many of the Saints cleared with the ground●… thereof . 2. q Eccles. 9. 2. 3. r Rev. 12. 12. s Mark. 9. 26. t 2 Cor. 4. 6. u Esay 54. 8. x Iohn 13. 1. Obiect . 2. Respons . The seeming-quiet departure of the wicked with the grounds thereof . y Psal , 73. 4. z 1 Sam. 25. 37. a Luk. 11. 21. b Eccles. 8. 12 c Esay 57. 21. Vse 1. Confutation of Furgatory . Vse 2. Exhortation d Gen. 3. 19. e Prov. 11. 7. f Iob 27. 8. g 2 Tim. 4. 7. 8 h Joh. 17. 4 , 5 i Psal. 119. 1. k 1 Sam. 2. 30. l Luk. 13. 3. m 1 Thes. 5. 24. n 2 King 9. 22 o Heb. 10. 24. p Dan. 4. 27. Notes for div A13752-e129490 Parts of the Text. Doct. Iesus Christ , the Fountain , and Author of all life . 1. Of the body . Resurrection of the body what . Joh 2. 19. Joh. 10. 18. Joh. 5. 28 , 29. 1 Cor. 15. 20. 2. Of spirituall life . Joh. 14. 10. Joh. 5. 21. Joh. 5. 25. Joh. 6. 35. Joh. 15. 1. 5. Coll. 1. 18. 3. Why both comprehended under one terme . 1. In regard of the Analogie . 2. 3. Rom : 6 : 4. 4. 2. In regard of the connexion . Vse 1. Comfort . 2. Against the death of the soule . Eph. 5. 14 : Ezek. 36. 36. Deut. 30. 6. Jer. 32. 4. Obiect . Answ. 2. Sam. 3. 1. Obiect . Answ. Luk. 20. 3●… , 36. 2. Against the death of the ●…odie . Rom 8. 10. 1 Cor. 15. 49. Quest. Answ. Difference in the Resurrection of the godly , and wicked . 1. In the cause . 2. In the end . Jo●… . 5. 29. Luke 20. 36. Vse 2. Tryall . Signes of the first Resurrection . 1. Forsaking sin . 2. Newnesse of life . Collos. 3. 1. 3. Progresse in both . Rom. 6. 4. Vse 3. Exhortation , direction . Quest. Answ. Joh. 5. 28 , 29. 〈◊〉 Cor. 15. 52. Joh. 6. 63. Deut. 26. 5. Psal. 115. Notes for div A13752-e132610 All men must die . 1. To manifest Gods truth . Gen. 3. 19. 2. His power . 3. Our benefit by Christ. 4. To cōforme us to Christ. Rachel wa●… 1. Fruitfull Psal. 128. 3. Gen. 20. 18. Gen. 5. Gen. 1. 28. Gen 24. 60. Psal. 107. 41. Deut. 28. 12. Psal. 104. 28. 1 Sam. 2. 6. Act. 16. 14. Gen. 30. 22. Gal. 6. 16. Luke 1 50. 3. Obedient . Gen. 31. 11. 2 Sam 6. 23. Philem. 1. 2 ▪ 4. Her death . Notes for div A13752-e134590 Coherence . Observ. 1. Rom. 3. 18. 2 Cor. 5. Observ. 3. Observ. 4. Doct. 5. There is a change in all that are in Christ as from death to life . 1. The analogy betweeene spirituall , and naturall life and death . 1. In Generall . 1. A Generall , change . 2 The orderlynesse of it . Rom. 12. 2. 2. The Analoin particular . Death , three fold . 1 Iudiciall . Ezek. 36. 3. 2. Civill 3. Naturall . 1. Imperfect . Simile . Newnesse of life expressed by life in three respects . 1. The principle of life . Joh. 6. 63. Gal. 2. 20. Joh. 15. 1. Ephes. 2. 1. 2. The actions of life . 3. The properties of life , Appetit●… . 2 Propagation . Joh. 1. 44. The order . Observ. Men first die tosin , and then live to God. Eph. 4. 22. 24. Zach. 3. Eph. 5. 8. Gen. 1. Rom. 6. 4. 5. 6. Reason . 1. From our union with Christ. 2. From the cōtrarietie of them . Vse 1. Conviction . Ier. 5. Vse 2. Exhortation . 1 Pet. 2. 24. No losse in dying to sin . 1. Not life , 2 Not peace . 3. Not esteeme . 4. Not wealth . 5. Not pleasures . Sin a needlesse thing . 2. The gaine by death to sin . Ezra . 9 13. Notes for div A13752-e137190 1 The scope . The part●… . 1 Conclusion . ●…he faithfull are hopefull . Rom. 5. Definition of Hope . 1 ●…et . 1. 9. Rom. 8. 24. Vse . 1. Tryall of Hope . Rom. 4. 18. Isa. 21. 16. Hab. 2. 3. Isa. 8. 17. 2 Pet. 3. 9. P●…l . 73. 9. Psal. 102. 13. 2 Pet. 3. 3. Iob. 2. 9. Mala. 3. 14. 2 Cot. 6. 8. 2 Sam. 6. 22. Vse 2. Hindrances of hope . 1 John 4. 18. Rev. 21. 8. Psal , 118. 6. Psal. 91. 5. Psal. 40. 1. Luke 21. 19. 1 Cor. 15. 16. Job 17. 13. Heb. 11. 27 : Heb. 11. 35. Phil. 1. 23. 2. Conclusion . Christ the object of hope . Phil. 1. 21. Psal. 38. 15. Psal. 71. 5. Gen. 49. 18. Job 13. 15. Vse 1. Prov. 23. 5. Psal. 146. 3●… Psal. 62. 3●… Vse 2. Phil. 3. 8. Eccles. 1. Isa. 55. 4. 2 Cor. 1. 20. Iohn 14. 6. Job . 6. 68. 3. Conclusion . This life-time is our hope-time ; Vse 1. Isa 55 6. 1 John 3. 2. Vse 2. 2 Pet. 1. 3. 1 Thes. 1. 3. Heb. 6. 19. Psal. 84. 7. 2 Pet. 3. 18. 1 Cor. 7. 20. Col. 4. 17. 4. Conclusion . Hope is not for the things of this life . 2 Cor. 5. 1. Isa ; 57. 13 : Vse . 1. Vse 2. 5. Conclusion . Our life is a miserie . Iob. 14. 1●… 1 Cor. 7. 29 Iam. 4. 14. Vse . 1. 1 John 2. 15. 2. Iohn 11. 25. Psal. 84 : Vse 2. 6. Conclusion . The hopefull are not miserable . Vse 1. Vse 2. Iam. 5. 11. Reve. 14. 13. Exod. 33. 20. Notes for div A13752-e142070 Explication Rom. 12. 2. 1 Jam. 2. 15 , 16. 2. Heb. 13. 3. Rom. 12. 15. Mat. 5. 3. 2 Thes. 3. 10. 1 Pet. 1. Division . Doct. 1. It is the dutie of Christians to take the best opportunities of their life to doe good . A twofold opportunitie to be taken of doing good . 1 : The time of life . Luke 16 : 9. Mat. 25. 10. Obiection . Answ. Obiection . Answ. 〈◊〉 . Of outward estates . Prov. 23. 5. Eccles. 11. 8. 1 Tim. 6. 17. Job 31. 15. 16 , 17 , 18. Vse 1. Prov. 3. 28. Psal. 78. Vse 2. Gen. 18. 19. 2 Sam. 9. 1. Doct. 2. It is the dutie of Gods servants to relieve others . Deut. 15. 7. Eccles. 11. 1. Isa. 58. 7. 2 Cor. 8. 9. Heb. 13. 16. Iohn 15. 29. Reason 1. Pro. 3. 26. 27. Luke 16 9 Reason . 2. Psal. 41. 1. Psal 37. 6. 1 Tim. 6. 19. Vse . 1. Iames 5. Vse 2. Quest. How to give so as to doe good . Answ. 1 Give justly . Eccles. 11. 1. 2. Give wisely . Psal. 1 12. In respect of the quantitie . In respect of the qualitie . 3. Give in simplicitie . Rom. 12. 8. Mat. 6. 4. Give chearefully . 2 Cor. 8. 6. The persons to whom good must be done . 1. Generally to all . Luke 10. Mala. 2. 10. Reason 2. 1 Iohn 4. 20. Vse . Obiect . Answ. 1 Sam. 25. Obiect . Answ. Rom. 12. Object . Answ. Eccles. 11. 1. Objection . Answ. Obiection Answer . Obiection Answer . Obiection . Answ. Obiection . Answ. Obiection . Answ. Doct. 1. Doct. 2. 1. There are some poore of the houshold of faith . Mat. 25. James 2. 1 King. 4. 1. Rom. 15. 26. Luke 16. Reason 1. 〈◊〉 Cor. 8. 9. Mat. 8. 20. Reason 2. 1 Pet. 2. 11. Reas. 3. Luk 9. 53. Reason 4. Jam. 5. Heb. 11. Vse 1. Heb. 10. Vse 2. Job 1. Vse . 5. James 2. Doct. 2. The houshold of faith especially to to be regarded : Psal. 16●… 1. Phil , 1. Reason . Reas. 〈◊〉 Mat. 15. Vse . 1 Chro. ●…9 . Prov. 19. 17. Psal. 〈◊〉 . Prov. 311 Notes for div A13752-e147690 Parts of the Text. Doct. 1. A change wil befall all the sonnes of men . Death a change , and why so termed . The change by death must befall all men . Reason 1. Reas. 2. Reas. 3. Reason 4. Doct. 2. 1. 1. What it is to waite for death . Wherein the preparation for death consists . 1 In freeing our selves from sin in our life . time . How that is done . 2. In having our persons qualified . How that is done . Why we must wayte and be prepared for death . Reason 1. Reas. 2. Reas. 3. Reason 4. 5. 1. 2. 3. Vse 1. Vse 2. 1 2. Vse 3. Vse . 4. Notes for div A13752-e150120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pro●… . in Eccles. Ag●…oscere nolumus , quod ignorare non possumus , ●…ypr . de Mortal . Vid. Vit. Orig. praefix . operib . Infans nondum loquitur , & tamen prophetat . Serm. de bono pat . Cic. primo , tusc. In Eccles. chap. 12. 1. The Scope . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cupressus ●…u neria . 2 The Coherence . Sene●… in limine mort is vi●… sunt avidissimi . Aristot. de long . & breu . vitae . Cic. de sen●…ctute . 1. 2. The sense . Que. 1. Que. 2. Que. 3. Que. 4. Sol. 1. Sol. 2. Sol. 3. Et strepitus iste perdurat quousque pondus id●…st ponderosū corpus ad terram pervenerit sed corpore in terram projecto statim cessa●… tumultus Destructor vit par . 4. c. 2. The division The Doct. Quotidiè , morimur quotidiè enim demitur ali●…ua pars vitae . Bern. in serm . Seni●…us mori & in sanuit 〈◊〉 in insidiis . Aevi temporalis fine completo ad eterna vel mortis vel immortalitatis hospitia dividimur . Scelusaut exwiturigne . Application Notes for div A13752-e153890 Cant. 2. 12. Coclous hist. I may adde , 〈◊〉 〈◊〉 , & eruditionis ves●…igia , ego cinis & velissima pars luti ; & scintilla dum vertor , satis habeo si splendorem illius imbecillitas occulorum meorum ferre possit . Aug. l. de Nat. & grat . respice sepulch●… ; & vide quis servi quis Dominus , quis dives , & quis pauper , discerne si potes vinctum à rege , fortem à debili , pulchrū à deformi . Sophocl in Antig. Aris●… . Eth. Homer Ilae . Aristot. phy . Acts and mon. p. 〈◊〉 . Pontius Diaconin vit . Cyp. Psal. 31. 15. Tertul. de resurrect . in candidâ expectant , ut eandidat magistratum ambientes expectabant suffragia . Encharid ad L●…urent . omne tempus quod inter homines mortem , & ultima resurrectionis interpositum est a nimas abdita recep●…acula continent , sicut gueque d●…g na est , vel requiae , vel e●…mna , pro co quod sortit●… est in carne dum viverct . Esay 48. 22. Apoc. 6. 16. Eraz. Apoph . Theodoro parum interest humine an in sublime putrescat . Tertul. de re●…rect . Jerem. 22. 19. Psal. 79. 1 , 2. Dossid . in vit . Exod. 20. 12. Psal. 55. 23. The bloud-thirstie and de ceitful man shall not live out halfe his dayes . 1 Sam. 2. 31. Hiro . epitaph Paul. sentimus quid ●…abuemut , po●…quam 〈◊〉 deciuimu●… . Notes for div A13752-e158130 Jer. 12. 29. Es. 37. 13. Matth. 25. 35 , 36. Matth. 24. 28. Esay 1. 2. Deut. 32. 29. Psal. 81. 13. Jerem. 8. 22. Luk. 19. 41 , 42 Matth. 23. 37. Divin . institut . l. 1. ut nec ipsam decent alia , nec alios ipsa . Bellar. l. 1. de Verb. Dei. c. 2. Nazianz. orat 38. mortemut peccati precisionem homo lucratur , ne malum sit immortale ita poena in misericordia cedit . Amb. in Luke . mors triplex est 1. naturae de qua dicitur querent mortem , & inveniunt secunda culpae , de qua dicitur anima quae peccat morietur , tertia gratiae in qua non natura sed dilicta moriuntur . Sen. ep . 70. nihil melius aeterna ●…ex fecit quam qu●…d unumintroitum ad vitam nobis dedit , exitus multos . Hippoc. Aph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luke 16. 23. Gen. 37. 35. 1 Kings 2. 6. Psal. 6. 5. Psal. 89. 48. Isa. 38. 18. Apoc. 20. 13. Gen. 2. 17. Rom. 〈◊〉 . 12. Ezek. 18. 20. 2 Cor. 5. 21. Esa. 53. 5. 1 Pet. 2. 24. Musculus in Gen. fides in id quod futurum est prospi cit , ac de eo non secus , ac si jam factum esset gloriatur . Cic. consolat . Fericlem narrant historiae intra quadridum duobus filiis orbatum , quiusque eò for tu & constans fuit , ut nihil prorsus depristin●… habitu cultuque diminurit , nec unquam coronam de capite deposuerit . Horatius Pulvillus dum edem Iovi dedicabit inter solemnem verborum nuncupationem postem tenens ut filium mortuum audivit , neque manum à poste removit , neque s●…cra diremit . Notes for div A13752-e161860 Plin. l. 21. c. 4. rosa nascitur spina veri●…s quam frutice . Hieron . comment . in proph Hoseac . 13. ero mors tua ô mors ideomor tuus sum , ut tu mea morte moriaris , ero morsus tua inferne qui omnia tuis faucibus devorasii . A●…g . l. 3. de r●…mit . peccat c. 11. ubi est peccatum quo puncti & venati sumus . Calv. in Hos. satis constat Paulum 1 Cor. 15. non citasse Prophetae testimonum ad confirmandam ullam doctrinam de qua disserit . Calv. in hunc loc . ero peste●… tuae ô mors , id est ego ero interitus mortis ut mors ipsa non possit nos amplius perdere . Calv. in Hose●… qu●…mvis mors absorbeat omnia , quamvis sep●…lchrum aboleat omnia , Deus tamon est superior morte & sepulchro , ergo si quando desperatio nos it a deijciat , ut non gustemus omnes Dei promissiones , veniat nobis in mentem hic locus quod s●…licet Deus sic exit●…o mortis . Chrys●…st . in 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bernard . ferm . 26. in Cont. 〈◊〉 frater in no●…e adhuc med â dusie ●…t , nox sicut dies illuminabatur accitus sum ●…go , ut id miracul●… vide rem , hominem exul●…ntem in morte insultantem mor●… , ubi est mors stimulus tu●…s ? jam non est stimulus sed iubilus , jam cantando moritur homo , & moriendo cantat . Plut. moral . tract . de utilitat . ex inimicis capiend●… . Psal. 89. 47. Rom. 6. 2. 1 Tim. 5. 6. Rev. 20. 6. Mortuus est morti qui moritur crimini . Qui moritur ante quam moritur , nunquam moritur . Apoc. 20. 14. Exod. 3. 14. Levit. 25. 25. Apoc. 5. 9. 1 Pet. 1. 18. 1 Tim. 1. 10. Apoc. 14. 13. Vit●… moriens conflixit cum vivente morte . Apoc. 14. ●…3 . 2 Cor. 5. 1. 8. Iohn 11. 25. Apoc. 1. ●…8 . Apoc. 2●… . 16. Iohn . 3. 14. As Moses lifted up the serpent in the wildernes , even so must the Sonne of man be lifted up . O mors devorasti & devorata es , illius morte tu mortua es illius morte nos vivimus , gratias tibi ogimus Christe salvator quod tam potentem adversarium dum occidiris occidisti . Hier. epitaph . Nepotiam . Herodotus in Thaliâ . Aethiopes postquam mortuum arefecere gypso oblinunt picturaque exornantes representant , deinde ei Cippum cavum e vitro circumdant in cujus medio mor●…us interlucet . Notes for div A13752-e164790 Esay 40. 6. Nazianz. de ob . ●…usar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 25. Psal. 16. 11. Borheus in hun●… loc . adversus bestiam spiritus sanctus consolatur pios , si ab ill●… prius propter testimonium Iesu tru●…dantur quam de e●… supplicium sumptum sit , na●… vel sic moriente●… beati sunt , qui temporariam vitam amittentes in ho●… seculo , ae●…ernam adipiscuntur in a●…ro . Gen. 42. 36. Ioseph is not , and Simeon is not . Math. 〈◊〉 . 18. Rachel mourning for her children , and would not be comforted because they are no●… . Isocr . ad Demonicum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ambrosius Ausbert , in Apoc. c , 14. ille nunc in spiritu raptu●… spirituali aure hanc vocem percip●…ens inuit eodem spiritu ecclesiam replendam esse ut eundem vocem audire posset in suâ personâ . Psal. 19. 1. 3. Melo in Apoc. c. 14. 〈◊〉 vocem non corporalem neque a foris st●… pentem , sed intus firmat ā per Ange●…um qui totam e●… Apocalyp●…in Christo juben●…e revelavit . 2 Pet. 1. 18. Acts 1. 2. Acts 10. 13. Amb A●…sber . quia maximum est quod nunc solu●… audis , s●…ilo expri●…e ut adejus aures perveniat cujus f●…guram geris . Gasper Melo scribene transvole●… quod ad electorum sola●…ium ad finem usque persevorare debet . Bellar. l. 4. de verb. Dei non scrip : c. 3. Si Christo & Apostoles fuisset propositum verbum Dei coarctandi ad scripturam inprimis rem tanti momenti Christus praecepisset , & Apostoli alicubi testarent . se ex Domini mandato scribere ; a●…id n●…squam legimus . Eus●…b . l. 3. hist. ad Matthaeum ea occasione scripsi●…e , &c. 2 Tim. 3. 16. The Hebrews who say of one that is dead , that he is not , meane ●…ot simply that he is not at all , but h●… is not in the world , or appears not among the living , or is to us as if hee were not . Luke 20. 38. Ambros. loc . supr . cit . quis mort●…us mori potest ? Resp. pij moriantur mundo prius quam moriantur corpori . Psal. 145. 18. 1 Cor. 15. 18. But è contra all that dye for the Lord , dye in the Lord. So Martyrs are not excluded though they are not included alone , but all true confessours with them . Vid Alcazorum in Apoc. c. 14. Math. ●…4 . 46. Beza in hunc loc . quid si legatur perfectè quia tum optans p●…ratam beatitudinem . Paraeus in Apoc. Hic primitiae , in coelo ipsa massa beatitudinis , hic sitimus justitiam illic satiamur . Luke 16. 22. Orat. 24. in laudem Caesar credo ge●… erosum om●…em caramque Deo animam postquam vinculis corporis hinc so●…a excesser●… excu●…s comped●…s quibus a●…imi penna deprimi s●…lebat hil●…rem ad Dominum suum ●…onvolare . Cyp. de mor●…lmors non est exitus s●…d transitus , & temporal●…●…ti nert decurso ad eterna tra●…sgressus . Bern. c. 15. de amore Dei Infideles mortem appellant fideles pas●…ha , qui moritur mundo , ut perfectae vivet Deo. Apoc. 7. 17. Herod . Hist. l. 1 ▪ beatus est nemo nisi cujus prosperitatem Deus foelici exitu , & morte confirmavit ut Cleobis , & Bitonis ac viventis , & periculis obnoxi beatitudo ut currentis praemium , & coronafl●… & vana est . Cornel. à Lapid . comment in Apoc. c. 14. ut Romae mori non potest , qui Romae ▪ non vixit , ita qui in Domino non vixit in eo non moritur . Joh. 15. 1. 2. 4 Apoc. 7. 13. Notes for div A13752-e168780 Eccles. 4. 12. 1 Cor. 9. 24. 1 Tim. 4. 1. Apoc. 2. 7. 17. Apoc. 22. 17. Cic. co●…solat . animorum aeternitatem proprius intuentes cruciantur mirum in modum quasi flagi●…iose actum vitam pena etiam sit immortalis consecutura . Numb . 23. 10 J●…re . 31. 16. 17. Psal. 116. 15. Psal. 58. 11. Phil 1. 21. 23 Iob. 19. 25 26. 27. 2 Tim. 4. 6. 7. 8. Acts and monuments , part . 3. Page 427. Vid vitem Amerbath & Lod Vives lib. 1. de an . Apoc. 4. 8. Psal. 116. 7. Apoc. 4. 10. 11. Vid. Mo●… . tract Eau. de Siloam . Eccles. 11. 13. * Ol●…mp . in eccles . in quocunque igitur loco ●…ive illustri , ●…ive tenebrosus , ●…ive in turpi scelerum ●…atione , sive in honestâ virtutum deprehenditur , homo cum moriatur in eo gradu , ●…tque eo ordine permanet in aeternum nam vel requiescit in lumine felicitatis aeternae cum justis , & Christ●… Domino : vel in tenebris cruciatur cum impuris , & pr●…cipe hujus mund●… diabolo . Cyp. ad Demet . quand . huic excessum fu●…it nullus jam penitentiae locus est , uullus satisfactionis effectus , hie vita , aut amittitur , ●…ut tenetur , & infra ad immortalitem sub ipsa morte transitur . Metaphr . in ●…les . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyp. ●…d Demet . aevi temporalis ●…ne complet●… ad aeterna mortis vel immortalitatis hospiti●… divid●…mur . H●…m . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ierome ep ▪ 25. lug●…atur mortuus sed ille quem ●…ehenna sus●…epit qu●… tart●…rus d●…vorat in cujus p●…nam aeternus ignis estuat , non quorum exitum A●…gelorum turba commitatur , quibus obviam Christum occurr●… g●…avemur m●…g is s●… diutius in ●…abernaculo isto mortis ●…abitemus . H●…ar . in psal 2. nihil 〈◊〉 a●…lationis , aut more est tem●…us mortis habet unumque●…que suis legibus , dum ad judicium ●…num ●…uemque 〈◊〉 Abra●… sinus res●…rvat aut poenae . Iustine Mart. lib. qu. & resp . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Tertul. l. de pat . ergo hoc votum si alios consecutos impatientur dolemus ipsi consequi nolumus . Cyp. de mortal . ejus est mortem timere qui ad christum nollet ire ejus est ad christum nolle ire qui se non credit cum christo incipere regnare . Nazianz. orat . 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyp. de mortal . amplectamur diem quius signat singulos domi filio suo & laque is secularibus exolutos paradiso restituit & regno coelesto . The second difficultie . Heb. 11. 6. Math. 10. 42. Whosoever shall give drinke to one of these little ones , a cup of cold water onely in the name of a Disciple ; vetily I say unto you , hee shall not lose his reward . Apoo. 22. 12. Rom. 2. 7. Be●… . in Cant. cha●…it as vacu●… non est nec tamen est 〈◊〉 . 2 Thes. 1. 6. 2 Tim. 4. 8. L. 13. confes . c. 12. ex ple●…itudine bonitatis tuae creatura tua subsistit ut bonum quod ●…bi nihil prodesset nec de se quale tibi ●…sset tamen quia ex te fieri potuit non deesset quid eni●… te prome . ●…uit coelum & terra , &c. De grat . & lib. arbit . c. 9. cum p●…sset Apostolus rectè dicere stipendium justitiae , est vita eterna , maluit dicere grati●… autem Dei est vita eterna . Vt intelligeremus , Deum non pro merit is ▪ nostris , nos ad vitam aeternam , sed pro sua miserati . one perducere , Basil. in Psal. 1●…4 . Manet sempiterna requies illos , qui in hac vitâ legitime certarunt , non ob eorum merita factorum sed de munificentissima Dei gratia . Fulgent . 〈◊〉 predestinat . p. 18. ad Monimum . ossidete Regnum paratum vobis , sed & hoc ipsum opus est gratiae , exgratiae , enim datur non solum justificati vita bona , sed & glorificatis vita aeterna Ambrose in Psal. 1●…8 . Non sunt cond●…gna , non ergo secunda merita nostra , sed secundum misericordiam Dei c●…lestium decretorum in homines forma procedit . Marcus Eremita de op . justif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg l. 19. in Iob 6. 17. Eleazar in pr●…lio Elephantem stravit , sed sub ipso quem extinxit eccubuit , fic qui vitia superantes sub ipsaquae subiiciunt superbiendo succumbunt . The third difficultie . The fourth difficultie . Math. 25. 34. 35. Heb. 10. 35. Psal. 25. 13. Psal. 1. 13. Rom. 8. 28. 1 Cor. 2. 9. Hebr. 12. 22. 23. Hebr. 13. 20. Notes for div A13752-e172990 Reve. 3. 14. Prov. 13. 22. 1. Pet. 1. 〈◊〉 . Heb. 11. Mat. 12. 45 , 46. 
A69886	----	The house of weeping, or, Mans last progress to his long home fully represented in several funeral discourses, with many pertinent ejaculations under each head, to remind us of our mortality and fading state / by John Dunton ... Dunton, John, 1627 or 8-1676. 1682 Approx. 1119 KB of XML-encoded text transcribed from 354 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A69886 Wing D2627 ESTC R40149 18765242 ocm 18765242 108243 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69886) Transcribed from: (Early English Books Online ; image set 108243) Images scanned from microfilm: (Early English books, 1641-1700 ; 1650:9) The house of weeping, or, Mans last progress to his long home fully represented in several funeral discourses, with many pertinent ejaculations under each head, to remind us of our mortality and fading state / by John Dunton ... Dunton, John, 1627 or 8-1676. ca. 700 p. Printed for John Dunton ..., London : 1682. Added illustrated t.p. Bound with t.p., and added illustrated t.p., of 1692 edition with title: A mourning-ring, in memory of your departed friend. Imperfect: pages lacking, cropped, tightly bound and torn, with some loss of print. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons. Eschatology. Last words. Mourning customs. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 John Latta Sampled and proofread 2007-06 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The House of Weeping : OR , MANS last PROGRESS TO HIS LONG HOME : Fully Represented in several FUNERAL DISCOURSES , With many Pertinent EJACULATIONS under each Head , to remind us of our Mortality and Fading State. By JOHN DVNTON , M. A. late Minister of Aston Clinton near Aylsbury in the County of Bucks . Illustrated with a Lively Emblem of a FUNERAL SOLEMNITY . He cometh forth like a Flower , and is cut down . Job 14. 2. Recommended as the most Proper Book yet extant ●… be given on Funeral Occasions . LONDON , Printed for John Dunton at the Black Raven in the Poultrey , 1682. The mourning Ring London printed for John Dunton A Mourning-Ring , In Memory of your Departed Friend , Containing . The House of Weeping . The Sick Man's Passing-Bell . Death-Bed-Thoughts . The Fatal Moment . The Treatment of the Dead , in order to their Burial . The Funeral Solemnity . A Conference between the Mourners . The History of those that have died suddainly , &c. Observations on the Bills of Mortality . A walk among the Tombs . The Pilgrim's Guide from his Cradle to his Grave . The Author's Tears , or Meditations on his own Sickness , Death and Funerals &c. The Second Edition . Recommended as proper to be given at Funerals London , Printed for John Dunton , at the Raven , in the Poultrey , 1692. The House of Weeping ●… goeth to his long home and the Mourn . goe about the streets Eccl : 12. ● ●…nted for Iohn Dunton at y e Black Raven ●he Poultry London . TO THE RIGHT HONOURABLE AND Truly Pious and Religious Lady , THE Lady BRIDGET ROBERTS , the Virtuous Relict of Sir Howland Roberts Baronett , late of Glastenbury in Kent . May it please your Ladyship , SO usual is the Custom of Dedicating Books of this nature to Persons of pi and vertuous Inclinations , that we very rarely find any venture in to the World without it . The Just and deserved Fam● of your Ladiships unparallel'd and Exemplary Piety , and your having embraced the Power as well as the Form of Godliness , ( whilest most in this wicked and profligate Age not only content themselves with the Form , but take a Liberty to be licentious and prophane ) together with your Ladyships having upon all occasions manifested an Extraordinary Zeal and forwardness for the encouraging any thing that tends towards the promoting of Piety and Religion ; is all the Apology I shall make for presuming to ●ay this small Treatise at your Ladyships feet . The Substance of these Discourses , were Sermons preached by my Father ( now in his Grave ) upon several Funeral Occasions , and never intended by him for the Press , but having perused them since his Death , and finding them more suitable and pertinent for a Funeral Gift ( for which they are chiefly intended ) than any Book yet extant in so small a Tract : I do therefore humbly implore your Ladiships favour and Protection to them ; ●ssuring my self , that if they ●hall find Acceptance with your Ladyship , and have the Honou● of your approbation , it will very much influence and facilitat their passage into the World , t● which I hope ▪ they will be very useful : For certainly there can be nothing more proper than the frequent and serious reading such Discourses as these when most are so apt to banish from them the thoughts of their Dying Hour , notwithstanding the many Objects of Mortality that are daily represented to their view , and their frequent Invitation to the House of Weeping . MADAM , Here in this small Book ( properly styled the House of Weeping for its suitableness for a Funeral Present ) is fully and impartially related , 1. The Certainty of a Dying Hour ; and how suddenly it may come , we know not : for this Evening Sun may see us dead , and its Morning Rays may light us to be buried in that cold Earth which now most so negligently tread upon : And that indefatigable Harbinger the Sun ( whose constituted place is to Irradiate the lower World ) is gone out early this Morning on its winged speed , to score us out the Lodging of a Tomb : for so many Minutes that are since its setting out this Day , so many Minutes are as so many points deducted from our Life ; and so short a Date hath every Mortal Frame , that before Heavens nimble Traveller hath run Ten or Twelve Millions of Leagues , ( his daily task ) our forward Sands may have posted us to the Hour of Death . 2. The Frailty of the Life of Man : under which Discourse is shewn the shortness of Humane Life ; and here under this Head , the Life of Man is compared to a Running Hour , to a fine Summers Day , Posting to the Night of Death , and Vanishing away ; to a Flying Cloud ; to a perishing Breath , to a Sweet ( but Fading ) Flower , to a Blooming Spring ( which oft Deaths frost Nips in its Sweetest Prime ) hasting to a withering Autumn . 3. That the Grave is Mans last Home : under which Sermon those are Reproved , who Live as though they had Imbibed ( as an Article of their Faith ) one of those absurd and destructive Principles , that all Men come into the World by Accident and Chance , and are to Live in it for ever , and that to no other end , than to Pamper the Flesh , and Indulge their sensual Appetites with all manner of carnal delights and pleasures . Here is likewise shown , that when the black Attire of our Funeral is over , and our surviving Friends returned again to their own houses and homes , ( after passionately following our Hearse to the Grave ) we shall be lodged in a State uncapable of Alteration for ever ; and likewise what care we ought to take upon that Consideration , to secure our Everlasting welfare in the other World. Here is likewise shown how poorly and meanly Clad we must enter into our Coffins , and how that a Winding-sheet and one poor Shrowd , is all our Weeping Friends can bestow upon us , when they take of us ▪ their last Adieu . And here those are seasonably Reproved , who spend their precious Time ( one Sand of which is worth ten Thousand Worlds ) in haughty Deckings , in over Curious Trimmings , when suddainly their Pampered Bodyes may be Sacrificed to the gaping Grave , and be made a Feast for Worms ; nay , and if not Strewed with fragrant Flowers ( before their very Interment ) may become a sight enough to nauseate the Spectators . 4. That there is no Returning from the Grave : under which Discourse is shown , that when once we are carried ( upon the Shoulders of Weeping Friends ) to our long Homes , that then there is no Returning again for us , to Live with them upon Earth , but must there rot under ground , till the bright Morning Day of the Resurrection ▪ 5. That it is the Duty of all to prepare for their last Change : under which Sermon are reproved those who Repent not of sin , till they are deprived of a Power to commit it ; who Live as if their Souls were not Immortal , but did dye with their Bodies , and were not obliged to appear at any Tribunal , to render an account of any thing done in this Life ; who live as if there were no such thing as Hell or Heaven , Rewards for Vertues , or Punishments for Vices in the other Life ; who Live as if the Brutal and momentary Pleasures of this present world were more sweet and pleasant , and to be chosen before those Eternal Rivers of Pleasures that run at Gods right hand for evermore ; who Live as if Repentance were not necessary for Pardon , or as those who care not whether they are Sav'd or Damn'd when they Depart this Life . 6. That all , both Good and Bad , must arise to Judgment : under which Sermon is shown , that all men ( when the last Trump shall sound at the end of the World ) must make their Appearance ( to receive their Last Doom , ) before that Judge , whose Sentence they cannot Reverse , whose Wisdom they cannot deceive , whose Equity they cannot bow , whose Severity they cannot withstand , whose Indignation they cannot Appease , whose Determination they cannot alter , and from whose Presence they cannot fly . 7. That there will be a glorious Resurrection for them that sleep in Jesus : under which Discourse is shown , that at the last day , those who were Heirs of Glory , shall arise out of their Graves , to shine as so many Resplendent Suns in the Empirean Heavens , to Chaunt forth Eternal Hallelujahs in that upper World ; where they shall be ever Guarded with the Noble and Innumerable Train of Angels , where they shall ever have the Honourable Society of Patriarchs and Apostles , where they shall ever have the whole Army of Triumphant Martyrs , and a thousand times ten Thousand times ten Thousand blessed Saints for their Glorious Attendants , with whom they shall be to Eternity Happy in a Transcendent manner , above Expression , above Conception . 8. Eightly and Lastly , In this small Treatise is faithfully related , what is the Swan-like Note of a Dying Christian ; ( being my Fathers last Sermon , &c. ) under which Discourse is shown , that one Glance of Heaven , one Grape of Canaan , one Glympse of the Crown of Glory , is that which is able to set a Gloss upon the Face of Death , and to make it really Lovely in the Eyes of an Expiring Saint , filling him with so much Joy , that he can chearfully Smile at the Thoughts of the near Approaches of Death , and Triumph at the sight of a Tomb , Death being more Welcome to him , than a joyful Trumpet sounding out to a glorious Jubilee . MADAM , Now if this Weeping House may be any wayes useful to your Ladyship or any Other , I shall have attained my chief and principal end of its Publication ; and with comfortable Hopes that it may , I Humbly beg the Honour to Subscribe ( assuring my self and all the World , that when the Dismal Ewe-tree and flattering Ivy shall grow about your Mournful Grave , that the longest Date of Time shall not be able to Puffe away the sweet Remembrance of your Vertuous Deeds , but that afterwards to the end of the World your Honourable Name shall be a Rival with Time , for the Victory of Perpetuity ; ) MADAM , Your Ladyships most Humble , and most Obedient Servant , John Dunton . In praise of the Author of the House of Weeping , with the Explanation of the Frontispiece annext to his Book . WIth sighs and groans , and plunged Eyes attend The doleful Map of every Mortals End. Enter the Sable House of Weeping , see The lively Scene of Humane miserie . Our reverend Author could not stop a stream Of tears , when treating on so sad a Theme : Survey these pious Lines , and there you 'll find The lively Pourtraict of the Authors Mind . In tears he preacht , with tears he seem'd to write , And may be tearm'd the Christian Heraclite : He wrote , he spoke 'em ; thus whoever sayes , Needs not another word to speak their praise . Since all must follow him , or soon , or late , His pattern let us strive to imitate . Our Entrance and our Exit seem to meet , Our swadling Bands almost our Winding Sheet . Poor man from Mother Earth does just arise , Then looks abroad , returns again , and dyes . Some forty years perhaps with much ado He has prolong'd his tedious life unto , Then under Griefs and Cares he sinks away , His Carkass mouldring into native Clay . See where his Friends surround the sacred Vrn , Where all his fond Relations fondly mourn ; And when the solemn Bell does sadly call , The drooping Pomp attends his Funerall , How he from Fortunes store can only have A Narrow Coffin , and a scanty Grave . Happy , thrice happy they who had the grace To fix their Treasures in a better place : Who , e're from hence they did their Lodgings move , Were careful to lay in a Stock above : Those Death may wound , but never can destroy , Their House of Weeping proves an House of Joy. W. S. Another on the Frontispiece . SEest thou , frail man , the Emblem of thy State ? Th' exact Idea of thy hasting Fate ? The Figure 's drawn to th' life , yea ev'ry part ▪ Is grac'd and deckt with more than Zeuxian Art : The first Scene showes when Man 's layd out for dead , When th' sprightly Soul from th' Body 's gone & fled ; His mournful Friends no longer can endure The lifeless Corps , therefore they do immure And shut it close up in a Sable Hearse , As totally unfit for all Commerce ; O're which they showre such store of tears that they Mourning , exhaust their Moisture and decay . With sorrow-wounded hearts they sob and cry Themselves to death , they take their turns to dye . Because one's death from th' other draws such grief , As kills the Soul in spight of all relief : Next is he brought on shoulders of his Friends Along the Streets , where dismally attends A Croud of Mourners to the Church , where they Are twice fore-told , and warn'd they are but Clay ; First by the words of th' Preacher , and then next The Corps ( tho' tacitly ) repeats the Text : But lo the End 's more dismal than the rest , Which brings the final Consummatum est : Earth now is layd to Earth , and dust to dust , Earth ope's its mouth , the Coffin stop it must . This is the Lot of all , none can it flee : Earth's not quite full , there 's room yet left for thee . Sic raptim scripsit H. C. An Acrostick on the Name of the Reverend Author of the House of Weeping . In the cold house of Mother Earth must lye Our mortal Bodies , Holy Souls will fly Home to their God , their King , their Native Lands , Not th' weeping House , but th' House not made with hands . Death then , thou King of Terrors , do thy worst , Vnto Christs chosen Ones His only Trust , Now , now , thou raging Hector , 't is too late , To turn them out This House , this blessed state Of Blisse ; Therefore , thou Tyrant , I reply , Now dolor's exil'd , and a Weeping Eye . S. S. Vpon the House of Weeping , made by the Reverend Mr. John Dunton , late Minister of Aston Clinton in the County of Bucks . IT s Frontispiece appalls the Ruddy Cheek : It s sable Inside flinty hearts doth break . Unerring Marks of deepest Grief abound Thro' each Storie from th' Battlements to th' Ground . Its mourning Garb forbids Sol's fulgent Rays , Into dark Nights converts the Chrystal Days . Thence Joy's exil'd , and there the Grateful'st Guest Is that Swolne Weeping Eye exceeds the rest . The House of Weeping it is justly nam'd , Cause for sad Funerals it 's greatly fam'd . What! nought but Monuments of Death's dire Rage , Which Mortals fiercely hurls off this wide Stage ! Who can withhold from mingling Tears with Grief , To see this Tyrant reign as Monarch chief ? Sad Havock makes Deaths Sythe ! for oh ! alas ! It cuts down Myriads like to Piles of Grass , And Earths cold Bowels doth their Mansion make , Till they to endless Bliss or Woe awake : And e're these Crumbled into Atoms are , Makes Thousands more of this dread Lot to share . No sooner is one Corps entomb'd in Dust , But King of Terrours to his boundless Lust Offers a second ; and e're from Bright Eyes Mourners cast off their doleful Red Disguise , With dying Breath th' last Boon crave of their Friends , Which Rites discharg'd , their lives Death quickly ends . Thus the Supporters of the Dead Mans Pall Return them home , then in the Grave do fall . What Marble Eyes distill not showr's of Tears ? What Stoick Heart is not harrast with Fears To ken this Embleme , to revolve this Book , Where Death 's Memento's stand where e're you look ? Your Eyes being fed with th' Limners skilful Art , Impress this Preachers Eccho on your Heart , Which will unsting this ghastly Scorpions Tail , Transport you with sound Joy , when others wail : Adapt you to ascend on Cherubs Wings , To th' Highest Orb , where th' Chore of Angels sings , Where you to Jah shall with sweet Symphony Carol Hosannahs to Eternity . J. S. Books Printed for John Dunton at the Black Raven in the Poultrey . 1. MR. Doolitel on the Sufferings of Christ , from the Garden to the Grave ; being a Second Part to a former Treatise on the Sacrament . 2. Mr. Jayes Sermon on the Lord Presidents Imprisonment and Miraculous deliverance , entituled Daniel in the Den. 3. Mr. Showers Sermon at Madam Barnardistons Funeral , with an Account of her Life and Death . 4. The House of Weeping , or Mans last Progress to his Long home , in several Funeral Discourses : By Mr. John Dunton , M. A. Illustrated with a lively Emblem of a Funeral Solemnity , and recommended as the best Book yet extant for a Funeral Gift . TO THE READER . Courteous Reader , I Remember a while ago , there was a Question proposed to the Athenian Society ; Whether Books are not more proper to be given at Funerals , than Bisquets , Gloves , Rings , &c. The Answer they returned was : That undoubtedly a Book would be a far more convenient , more durable , and more valuable a Present , than what are generally given , as much exceeding them , as the Soul does the Body ; and besides , will much better , and more profitably preserve the Memory of a Deceased Friend if good , teaching him how to follow him ; if bad , to avoid his Example , that they may escape his End ; and the Truths contained therein , we should think , would make a more lasting Impression , even than a Sermon it self , much more than a Dull Deaths-head for having always before our Eyes , the Idea of those for whom 't was given ; they 'll still ( as it were ) Preach from the Dead unto us . ; ; Thus far you have the Opinion of the Athenian Society , in this Matter . And certainly nothing can more conduce to our eternal Well-fare , and to put us in mind of Mortality ▪ than Books of this kind ; and to the end they may be more Profitable and Useful to Christians , it were to be wished that this . Mourning-Ring , which is so Entituled , that it might be given at Funerals , instead of Gloves , Bisquets , Wine . And those that think it proper , may Print in a Sheet of Paper , the most Material Passages , in the Life of their Dead Friend , and bind it up with those Mourning-Ring ▪ they give away at his Funeral ; and for the more effectually perpetuating the Memory of the Party Deceased . There is room left in the Title of this Book , for inserting his Name and Place of Burial . And indeed , all serious practical Books are proper for this Design , and if Bound in Black , with a Cypher of Mortality , ( as this Mourning-Ring , should be when given at Funerals ) will be very decent and proper for such a Solemn Occasion ; to make the serious Impressions of our Frailty more strong , was I suppose the first Original of Funeral Sermons , and for this purpose they are still Printed , that the consideration of the Dead may further the Holyness and Salvation of the Living . And doubtless , Reading and Meditation would be much more decent at such Solemnities , than Eating and Drinking , and putting on Gay Attire . Books of this Subject would make the People mind the present instance of Mortality , and affect them with devout Meditations thereon . How sad is it to consider the unsuitable Carriage , of a great many Persons at Funerals ; those opportunities are usually spent in idle Chat , in Eating and Drinking , and that sometimes to Excess , so that the House of Weeping is turned into a House of Mirth and Feasting . Many have put in Practice this useful Design of giving Books at the Interment of Friends , which if it were more general , the good Effect thereof would be soon discerned . in the Lives of Christians ; for it may be fitly be said of a Book , given at Funerals , as Divine Herbert says of a Verse , viz. A Book may find him who a Sermon flies , And turn a Gift into a Sacrifice . When Christians attend at Funerals , and sit over Graves , and are amused with the doleful Passing-Bell , and look upon Skulls , and dead Bones , and Ghastly Spectacles , upon the dropping Eyes and despondent Looks of Mourners , they have , if ever , some suitable self-humbling Apprehensions of their own Mortality , which wou'd abide with 'em by a frequent perusal of such a Treatise as this which , puts them in mind of their departed Friends , and serves as King ▪ Philip's Boy , who saluted him every Morning with a Remember Sir you are a Man. There are no Ingredients in the Shop of Nature that are a sufficient Cordial to fortifie the Heart against this King of Terrors or his Harbingers : The Velvet slipper cannot fence the Foot from the Gout , nor the Gold Ring the Finger from a Fellon ; the richest Diadem cannot quit the Head-ach , nor the purple Robe prevent a Fever ; Beauty , Strength , Riches , Honour , Friends , nor any , nor all can repeal that sentence , Dust thou art ▪ and to Dust thou shalt return . Every Fit of an Ague , and every Distemper of this frail Constitution being as a light Skirmish before the main Battle of Death , wherein weak Man being vanquished , is led Captive to his long home : And when once the Lines of Mortality are drawn upon the Face of the fairest Mortal , he becomes a ghastly Spectacle ( how lovely soever before ) and the conclusion is , Bury my Dead out of my sight . This inevitable necessity , however it be confes●ed and acknowledged of all ; yet lamentable experience teacheth that in the Christian World most Men so live as though they should never die . Now , That we may be fitted to encounter with this last Enemy ( besides the manifold helps which God hath reached to us in his Word , in the Passages of his Providence , in the frequent Examples of Mortality before us continually , and in our own sensible Approaches to the Gates of Death : I say , besides these and infinite more , ) this Mourning-Ring , by Gods blessing , and our endeavours , may prove no small furtherance in our Pilgrimage . The whole Work being the most Comprehensive history of Death , and Funeral Monuments , yet extant ; each Sermon and Meditation therein is as a several Legacy , bequeathed by those upon the Occasion of whose Deaths they were written , as by so many Testators , who themselves have made a real Experiment of Mortality , and left these for our Instruction that surviveve them . It is true , the dayly Examples of Mortality are so many real Lectures that by a kind of Dumb Oratory , perswade us to expect our End , but as they are Transcient , so our Thoughts of them Vanish . Therefore , it can be no small Advantage to have always before us , this Mourning Ring , which will abundantly furnish us with Meditations in this kind , and be still constantly putting of us in Mind of our Departed Friend . It was a Custom in former times for Great Men to make them Sepulchres in their Gardens , to mind them of Death , in the midst of the Pleasures of this Life . This present Work may not unfitly be termed a Garden , wherein whosoever takes a dayly walk , will find that Titles of Honour are written in Dust , and that Princes and Great Men must Die ; that their very Monuments are Mortal , and will in time be found as Archemedes his Tomb ( by Cicero ) in vepretis , overgrown with Thorns and Briars : And that even Poor Men too , ( who have no Comet , Prodigy , or Earthquake to Toll the Knell of their Departure . ) But who do as it were steal into their silent Graves with no greater noise than can be made by a Branch of Rosemary , Sprig of Lawrel , or a Black Ribband , have Precious and Immortal Souls to save as well as they with the Methods and Courses both should take to get Saving Grace , and the Knowledge of Christ , which will prove a Possession for them to Eternity : In a word , be thy Estate and Condition what it will be , here thou maist have both Directions to guide thee , and Comforts to support thee in thy Journey on Earth , till thou arrive at thy Heavenly Countrey . The Author of this Mourning-Ring , spent a great part of his Time in Holy and Devout Contemplations upon the things of another Life as this Excellent Piece of his sufficiently shews . Missenden gave him Breath , And Cambridge Education ; His Studies are of Death , Of Heaven his Meditation . His great Care was so to fit and prepare himself for a Happy Death whilst in the World , that after this Life ended he might enjoy Eternal Happiness in that which is to come . Let us then imitate so great a pattern of Piety ; that so when we come to Die , we may have nothing to do but to Die , and willingly to resign up our Souls into the Hands of Almighty God. And now being refreshed with these Fragrant Leaves , what shall I say ? Blessed Author , art thou yet Alive ? Breathe longer in this Fruitful Air , and extract more out of this so Rich a Stock . A Scribe so well Instructed cannot have spent all , but must have new or old to bring out of his Treasury . Do not hide , but improve thy Talent ; be not only a good and wise , but a faithful Steward , and yield us more of thy pleasant Fruits . Thou hast begun well , who , what shall hinder thee ? Thy present ( were there no succeeding ) Reward is Spur enough to future Work. Religion is Recreation , and Heaven is the way to Heaven : Good Men are there on this side the Grave . Thy longing Soul was still peeping into it , and sending thy Thoughts as Spies , to view this Promised Land. But art thou at Rest from thy Labours ? This ( among others ) thy Work follows thee , and hath here erected thy lasting Monument . Where ever thou wer 't Buried , Obscurity shall not swallow thee . Every good Heart that knew thee is thy Tomb , and every Tongue writes thee an Epitaph . Good Men speak well of thee , but above all , God delights in thee . Thy Thoughts were still fluttering upwards , richly fraught with Divine Meditations , and ever aspiring , till unlading themselves in the Bosom of thy Beloved . We are hugely thankful that a few dropt from thee for the Comfort and Example of fainting weeping Mortals below . Thou lived'st in deed , whilst others live only in shew ; and hast changed thy Place , but not thy Company . But my Paper is short , and my time shorter , I must therefore conclude , for the Book is wholly Printed , and stops only until I have told thee that I am Thy Friend and Servant till Death , &c. In Praise of the Author of the Mourning-Ring , with the Explanation of the Frontispiece Annext to his Book . WIth sighs and groans , and plunged Eyes attend The doleful Map of every Mortals End. Enter the Sable House of Weeping , see The lively Scene of Humane Misery . Our Reverend Author could not stop a stream Of tears , when treating on so s●d a Theme : Survey these pious Lines , and there you 'l find The lively Pourtraict of the Authors Mind . In tears he preacht , with tears he seem'd to write , And may be term'd the Christian Heraclite : He wrote , he spoke 'em : thus whoever says , Needs not another word to speak their praise . Since all must follow him , or soon , or late , His pattern let us strive to imitate . Our Entrance and our Exit seem to meet , Our Swadling Bands almost our Winding-sheet . Poor Man from Mother Earth does just arise , Then looks abroad , returns again , and dies . Some forty years perhaps with much ado He has prolong'd his tedious Life unto , Then under Griefs and Cares he sinks away , His Carkass mouldring into native Clay . See where his Friends surround the Sacred Urn , Where all his fond Relations fondly Mourn : And when the Solemn Bell does sadly call , The drooping Pomp attends his Funeral , How he from Fortunes store can only have A narrow Coffin , and a scanty Grave . Happy , thrice happy they who had the Grace To fix their Treasures in a better place : Who , e're from hence they did their Lodgings move , Were careful to lay in a Stock above : Those Death may wound , but never can destroy , Their House of Weeping proves an House of Joy. W. S. Another on the Frontispiece . SEest thou , frail Man , the Emblem of thy State ? Th' exact Idea of thy hasting Fate ? The Figure 's drawn to th' Life , yea ev'ry part Is grac'd and deckt with more than Zeuxian Art : The first Scene shows when Man 's laid out for dead , When th' sprightly Soul from the Body 's gone and fled : His mournful Friends no longer can endure The lifeless Corps , therefore they do immure And shut it close up in a Sable Hearse , As totally unfit for all Commerce : O're which they showre such store of tears that they Mourning , exhaust their Moisture and decay . With sorrow wounded Hearts they sob and cry Themselves to death , they take their turns to die Because one's death from th' other draws such grief , As kills the Soul in spight of all relief : Next is he brought on Shoulders of his friends Along the Streets , where dismally attends A Croud of Mourners to the Church , where they Are twice fore-told , and warn'd they are but Clay : First by the words of th' Preacher , and then next The Corps tho' tacitly ) repeats the Text : But lo the End 's more dismal than the rest , Which brings the final Consummatum est : Earth now is laid to Earth , and Dust to Dust , Earth ope's its Mouth , the Coffin stop it must . This is the L●t of all , none can it flee : Earth's not quite full , there 's room yet left for thee . Sic raptim Scripsit H. C. AN ACROSTICK . In the cold House of Mother Earth must lye Our Mortal Bodies , Holy Souls will fly Home to their God , their King , their Native Lands , Not th' weeping House , but th' House not made with hands . Death then , thou King of Terrors , do thy worst , Unto Christs chosen Ones his only Trust , Now , now , thou raging Hector , 't is too late , To turn them out this House , this blessed state Of Bliss : Therefore , thou Tyrant , I reply , Now dolor's exil'd , and a Weeping Eye . S. S. THE CONTENTS OF THE FIRST Part OF THE Mourning-Ring . THE Introduction to the House of Weeping , from p. 1. to p. 15. The house of weeping , p. 15. The Subjects Treated on under this General Head , are , viz. Jesus wept , John 11. 35. Sermon 1. p. 15. Death ▪ parts the dearest Friends , p. 30. The last sigh , p. 36. Man giveth up the Ghost , and where is he ? p. 44. He 's carried by Angels into Abraham's Bosom , p. 49. The Winding-sheet , p. 77. Tears for a Dead-Husband , p. 99. The Dying Knell , p. 111. Put on Mourning Apparel , p. 117. But now he is dead , wherefore should I fast ? p. 126. Bury my Dead out of my sight , p. 146. The Funeral Procession , p. 150. The Worms shall feed sweetly on him , p. 172. Prepare to follow , p. 174. Look upon every day as your last , p. 205. The Swan-like Note of a Dying Christian , 216. The Eye that hath seen him shall see him no more , p. 231. The Good Mans Epitaph , p. 235. Hopes of a Joyful Resurrection , p. 244. The Yearly Mourner , p. 253. Weep not , she is not dead but sleepeth , p. 255. Good-night , p. 262. Death-Bed Thoughts , p. 81. The Fatal Moment , p. 281. The Treatment of the Dead in order to their Burial , p. 284. The Funeral Solemnity , p. 291. An Account of the Death and last Sayings of the most Eminent Persons from the Crucifixion of our Blessed Saviour down to this present time : To which will be added ( in the second part of the Mourning ▪ Ring ) all the Remarkable Deaths omitted in the First Part. THE CONTENTS OF THE Second Part OF THE Mounrnig-Ring . Which said Book , is now going to the Press , to supply what was wanting in the First Part , and to compleat this Funeral Gift . ADvice to those that are Diseased either in Body or Mind . The solemn Wishes ▪ of ' a Person giving up the Ghost . The Death watch . The Sick-man's Passing-Bell . A Conference between the Mourners . The History of those that have died suddenly , &c. Observations on the weekly Bills of Mortality . The Author's Tears or Meditations on his own Sickness , Death and Funeral . The Danger of a Death-bed Repentance . A walk among the Tombs ; or , a Discourse of Funeral Monuments , of the several Customs of Burials from Adam to this time of Epitaphs , and other Funeral Honours . The Pilgrim's Guide from his Cradle to his Grave . A Discourse of the Four last Things , composed chiefly of the Authors own Experiences during his late Illness . ☞ This Second Part will be Published in a few Weeks . ERRATA : IN Page 216. Of the House of Weeping , or Dying Christian , read The Swan-like Note of a Dying Christian . THE Introduction TO THE HOUSE OF Weeping . Vpon first hearing of the Death of a Neighbour , or of a House-weeping for the loss of a Friend , think with thy self , and say , HOW , is my Neighbour Dead ? Then surely the Bell rings out , and tells me in him , that I am Dead also . The Soul ●f my Neighbour is gone out ; and as a Man who ●ad a Lease of 1000 years after the expiration ●f a short one , or an Inheritance after the Life ●f a Man , in a Consumption , he is now entred ●nto the possession of his better Estate . Time was his Race , but newly was begun , Whose Glass is run . He in the troubled Sea was heretofore , Though now on Shore : And 't is not long before it will be said Of me , as 't is of him , alas ! he 's Dead . His Soul is gone ; whither ? Who saw it come ●n , or who saw it go out ? No body ; yet every body is sure , he had one , and hath none . If I will ask , not a few Men , but almost whole Bodies , whole Churches , What becomes of th● Souls of the Righteous , at the departing thereof from the Body ? I shall be told by some , That they attend an expiation , a purification in a place of torment ; by some , that they attend the fruition of the sight of God , in a place of rest ; but yet , but of expectation ; by some , That they pass to a● immediate possession of the presence of God. Saint ▪ Augustine studied the nature of the Soul , as much as any thing , but the salvation of the Soul ; and he sent an express Messenger to Saint Hierome , to consult of some things concerning the Soul : But he satisfies himself with this : Let the departure of my Soul to Salvation , be evident to my Faith , and I care the less , how dark the entrance of my Soul into my Body be to my Reason . It is the going out , more than the coming in , that concerns us . The Soul of my Neighbour , this Bell tell me , is gone out ; Whither ? Who shall tell me that : I know not who it is ; much less what he was : The condition of the Man , and the course of his Life , which should tell me whither he is gone , I know not . I was not there in his sickness , nor at his death ; I saw not his way , no● his end , nor can ask them who did , thereby t● conclude or argue , whither he is gone . But yet I have one nearer me than all these , mine own Charity I ask that , and that tells me , he is gone to everlasting rest : I owe him a good opinion , it is but thankful Charity in me , because I re●eived benefit and instruction from him when his ●●ll tolled : But for his Body , How poor a wretched thing is that ? We cannot express it ● fast , as it grows worse and worse . That Bo●y , which scarce three minutes since was such a House , as that that Soul , which made but one ●tep from thence to Heaven , was scarce through●y content , to leave that for Heaven . That Bo●y which had all the parts built up , and knit ●y a lovely Soul , now is but a Statue of Clay ; ●nd now these Limbs melted off , as if that Clay ●ere but Snow ; and now , the whole House is ●ut a handful of Sand , so much Dust , and but ●peck of Rubbidge , so much Bone. If he , who ● this Bell tells me , is gone now , were some ●xcellent Artificer , who comes to him for a ●●ak , or for a Garment now ? or for Counsel , ● he were a Lawyer ? if a Magistrate , ●or Ju●ce . O my God , thou dost certainly allow , that ● should do Offices of Piety to the dead , and that ● should draw instructions to Piety , from the dead . ● not this , O my God , a holy kind of rai●g up seed to my dead brother , If I , by the me●ation of his death , produce a better life in ● self ? It is the blessing upon Reuben ; Let Reu● live , and not dye , and let not his men be few : ●ut . 33. 6. Let him propagate many . And it is ● malediction , That that dyeth , , let it dye , Zechar. ●9 . Let it do no good in dying , for Trees ●out fruit , thou by thy Apostle callest , Twice ● Jud. 12. It is a second death , if none live the better , by me , after my death , by the manner of my death . Therefore may I justly think that thou madest that a way to convey to the Egyptians , a fear of thee , and a fear of death , that there was not a house , where there was not one dead , Ex. 12. 30. For thereupon the Egyptians said , We are all dead men : The death of others , should catechise us to death , Thy Son Christ Jesus is the first . begotten of the dead , Apoc. 1. 5. He rises first , the eldest Brother , and he is my Master in this science of death : But yet for me , I am a younger brother too , to this man , who dyed now , and to every man whom I see , or hear to die before me , and all they are ushers to me in this School of death ▪ I take therefore that which thy servant Davids Wife said to him , to be said to me ; If thou save not thy life to night , to morrow thou shalt be slain , ● Sam. 16. 11. If the death of this man work not upon me now , I shall die worse , than if thou hadst not afforded me this help : For thou hast sent him in this Bell to me , as thou didst send to the Angel of Sardis , with Commission to strengthen the things that remain , and that are ready to die , Apoc. 3. 2. That in this weakness of body , I might receive spiritual strength by these occasions . If I mistake thy Voice herein , if I over-run thy pace and prevent thy Hand , and imagin Death more instant upon me than thou hast bid him be , ye the Voice belongs to me ? I am dead , I was b●● dead , and from the first laying of these mud-w●●● in my conception , they have moldred away , and th● whole Course of Life is but an active death . Whether this voice instruct me , that I am a de● Man now , or remember me , that I have been dead Man all this while , I humbly thank th● O Lord , for speaking in this Voice to my So● When Invited to the House of Weeping , Reflect and say , DUty obliging me to perform the last Office of Love to my Friend ; I will surely ●●llow his Corps to the Grave , that in such a Spectacle as in a Glass ) I may behold my own Mortality ; or tho I always carry about me the Symptoms ●f Mortality , and the marks of Death ; yet have hitherto lived as if I should never die . In ●mall Villages where Instances of Mortality are ●ery rare , there the inward thoughts of their ●earts seem to be , that they and their Houses ●●all continue for ever , and their dwelling pla●s to all Generations . In Populous Towns and ●●ies , there the commonness takes away the ●●se of Mortality : And oh how sad is it to be●old the unsuitable Carriage of the generality of ●hristians at Funerals , those opportunities are sually spent in unprofitable Chat , in Mirth , in ●ating and Drinking , and that sometimes to ●xcess , and thus the House of Mourning is turned to the House of Mirth and Feasting . But Lord ▪ ●ant that this may not be my practice , when I ●me to the House of Mourning , where my Friend ●w lyes dead : Let my Eyes affect my Heart , ●at I may seriously mind the present instance of Mortality , and be affected with such Meditati●s as these . Lord , this Tragedy that is now acting on my de●sed friend , must ere long ( God knows how soon ) ● acted on me , my Breath is ready to perish , ●e Earth is gaping for me ; yet a little while ●d I shall be carried down into the Chambers Death . Lord , teach me so to number my days , that I 〈…〉 Heart unto true Wisdom ▪ As thou art walking along to the House of Weeping , seriously meditate on Ruth 1. Ver. 17. WHere thou dyest , will I dye , and there I will be buried ; the Lord do so to me , and more also , if ought but Death part thee and me . Where thou dyest will I dye . Here Ruth supposeth two things , 1. That she and her Mother in Law should both dye ; It is appointed once to dye . 2dly . That Naomi as the eldest should die first : For according to the Ordinary custom of Nature , it is the most probable and likely , that those that are most stricken in years , should first depart this life . Yet I know not whether the Rule or Exceptions be more general ; and therefore let both Young and Old prepare for Death , the first may die soon , but the second cannot live long . And there will I be buried . Where she supposed two things more ; first , That those that survived her , would do her that favour to bury her , which is a common courtesie not to be denyed to any : It was an Epitaph written upon the Grave of a Begger , N●d●s eram vivus , mortuus ecce tegor . 2dly . She supposeth they would bury her , according to her instructions , near to her Mother Naomi . Observation . As it is good to enjoy the company of the Godly while they are living , so it is not amiss , if it will stand with convenience to be buried with them after death : The old prophets bones escaped a burning by being buried with the other Prophets , and the Man who was tumbled into the grave of Elish● ▪ was revived by the virtue of his Bones . And we ●ead in the Acts and Monuments , That the body of Peter Martyr's wife was was buried in a dunghil , but afterwards being taken up in the Reign of Q. Elizabeth , it was honourably buried in Oxford , in the grave of one Frideswick , a Popish-she-Saint ; to this end , that if Popery , which God forbid , should over-spread our Kingdom again , and if the Papists should go about to untomb Peter Martyrs Wifes Bones , they should be puzzled to distinguish betwixt the Womans body and the Reliques of that their Saint , so good it is sometimes to be buried with those whom some do account pious ; though perchance in very deed they be not so . The Lord do so to me and more also . To ascertain Naomi of the seriousness of her intentions herein , Ruth backs what formerly she had said , with an Oath , lined with an execration . If ought but Death . See here the large extent of a Saints love , it lasts till Death , and no wonder , for it is not founded upon Honour , Beauty , wealth , or any other sinister respect in the party beloved , which is subject to Age or Mutability , but only on the Grace and Piety in him ; which Foundation , because it always lasteth , the love which is built upon it , is also perpetual . Part thee and me . Death is that which parteth one Friend from another ; Then the dear Father must part with his dutiful Child , then the dutiful Child must forget his Dear Father , then the kind Husband must leave his constant Wife , then the constant Wife most lose her kind Husband , then the careful Master must be sundred from his industrious Servant , then the industrious Servant must be sundred from his careful Master . Yet this may be some comfort to those , whose Friends death hath taken away ; that as our Disciples , Yet a little while , and you shall not see me ; and yet a little while , and you shall see me again : So yet a little while , and we shall not see our Friends ; and yet a little while , and we shall see them again in the Kingdom of Heaven , for not mittuntur , sed praemittuntur , we do not forego them , but they go before us . When thou art enter'd into the House of Weeping , fall down on thy knees , and say , OH Lord our God , in thee , and by thee we live , move , and have our Being : As thou didst at the first breath into Man the Breath of Life , and he became a living Soul ; so when thou shalt be pleased to command that Breath again out of Mans Body , then will he presently become a dead Carkass ; and so short is the Life of Man , that many times he doth but cry and Die ; yea , sometimes his Mothers Womb doth prove his Tomb , so that he doth not once cry to tell the World that he did once Live. Neither is the Thread of Mans Life at any time spun so strong , but at one word of thy Mouth it is soon snapt in two : Seeing therefore we do but Live to Die , we beseech thee ( Oh blessed God ) let us Die to Live ; let us live well , that so we may die well ; let Death never surprize us unlooked for , or unprepared ; nor let it ever seize upon us in an unconverted unregenerate State. Good Lord , let us not so live as to be ashamed to live any longer , or to be afraid to look grim Death in the Face , when it comes to separate our Souls from our Bodies , and to summon them to make their appearance before the great Judge of the Quick and Dead . Let us with thy Servant Job wait all our appointed time , untill our Change doth come : Seeing it will be our greatest Wisdom to wait for Death , which always waits for us , and to expect that at all times , which will come at some time . and may come at any time . Let us Pray , and Preach , and Hear , and so spend our time , as those who know and consider that all they do , they do it for Eterninity , and we shall never have but one Cast for Eternity : Heaven and Glory is here to be won or lost for ever . Blessed God , thou hast taught us in thy Word , that it is better to go to the House of Weeping , than to the House of ●easting ; for that is the end of all men , ( and thou hast said , That the Living will lay it to heart : ) Oh Lord , we are this day come to the House of Mourning and Weeping , and we have seen the end of one , yea , of many of our Friends and Acquaintance , within a short space of time ( and in the Death of our Friends , we may read our own Death ) and yet shall not we who are lest behind them in the Land of the Living , lay these awakening instances of Mortality to heart ? shall we hear and see daily our nearest and dearest Relations giving up the Ghost , and departing out of this into another World ; and yet shall we once think that we shall ever live to enjoy the Pleasures of this present evil World ? But seeing , Lord , this World is a dying World , and all its glory is a dying Glory ; let our Minds and Hearts therefore be set upon the Glory of Heaven , which is a never fading Glory : Oh! did we believe and consider how much better ● Believers future Estate will be , than his present State is , then should we think that Tim● is too long before we do , and that Etern●● will be too short when we shall enjoy our gracious Redeemer upon his Throne of Glory Let us ever live as those that have one Foot in th● Grave already . Thousands and Millions , yea innumerable Millions of Thousands are gone to their Graves before us , and do we think , tha● we that are but enlivened Dust , animated Shadows , dying Lumps of Clay , can keep our Bodies from being a Feast for Worms , or ou● Souls from seeking new Lodgings in another World ? Oh! let us therefore every day ●● looking into our Graves , and familiarize Death unto our Thoughts , before it comes ; let us consider how many signal Admonitions tho● dost daily give us of our approaching end ; I● not every Distemper and Sickness of Body as it were a little Death , and a fair Warning to put us in mind of our last Change ? The Grey Hairs which are here and there upon our Heads , the deep wrinkles which are engraven upon our Foreheads , the loss of Teeth , the Dimness o● Sight , our Deafness in Hearing , our Palsie ▪ hands our feeble trembling Limbs , and the frequen● Sight of seeing Friends laid out in their Winding Sheets for Dead , and carried to their Houses o● Clay , the silent Grave , are Circumstances an● Symptoms serving to remind us , that the time draws near wherein we must die , and that our departure is at hand : Let us therefore live as dying Men , and let us die as Living Christians ; let us set our House and our Heart in order , remembring the Text , It is appointed for all Men once to Die , but after this the Judgment . The Mourners being all come , first sing the following Psalms , and after that , Read part of 1 Cor. Chap. 15. to bring your minds into a serious frame . Psalm 39. I Said , I will look to my ways , for fear I should go wrong : will take heed all times that I offend not with my Tongue . As with a bit I will keep fast my mouth with fource and might , Not once to whisper all the while the wicked are in ●ight . I held my Tongue , and spake no word , but kept me close and still : Yea , from good talk I did refrain , but sore against my will. My Heart waxt hot , within my breast , with musing thought and doubt ; Which did increase and stir the fire : at last these Words burst out ; Lord , number out my Life and days ▪ which yet I have not past ; So that I may be certify'd how long my Life shall last . Lord , thou hast pointed out my Li●e in length much like a Span : Mine age is nothing unto thee , so vain is every Man. Man walketh like a shade , and doth in vain himself annoy , In getting goods , and cannot tell who shall the same enjoy . Now , Lord , sith things this wise do frame , what help do I desire ? Of truth my help doth hang on thee , I nothing else require . The Second Part. From all the sins that I have done , Lord quit me out of hand : And make me not a scorn to Fools that nothing understand . I was as dumb , and to complain no trouble might me move . Because I knew it was thy work , my patience for to prove . Lord , take from me thy scourge and plague , I can them not withstand : I faint and pine away for fear of thy most heavy hand . When thou for sin dost Man Rebuke , he waxeth wo and wan , As doth a Cloth that Moths have fret , so vain a thing is Man. Lord , hear my suit , and give good heed , regard my Tears that fall : I sojourn like a stranger here , as did my Fathers all . O spare a little , give me space , my strength for to restore : Before I go away from hence , and shall be seen no more . Psalm 90. Ver. 3 , 4 , 5 , 6 , 10 , 11. THou grindest Man through grief and Pain , to dust , or clay , and then , And then thou say'st again Return , again , ye sons of Men. The lasting of a thousand years , what is it in thy sight ? As yesterday it doth appear , or as a watch by night . So soon as thou dost scatter them , then is their Life and Trade All as a sleep , and like the grass , whose beauty soon doth fade . Which in the Morning shines full bright , but fadeth by and by : And is cut down ere it be night , all withered , dead , and dry . Our time is threescore years and ten , that we do live on mold : If one see fourscore , surely then we count him wondrous old . Yet of this time the strength and chief , the which we count upon , Is nothing else but painful grief , and we as blasts are gone . 1 Cor. 15. Ver. 19 , 20 , 21 , 22 , 26 , 50 , 51 , 52 , 53 , 54 , 55. IF in this life only we have hope in Christ , we are of all Men most miserable . But now is Christ risen from the dead , and become the first-fruits of them that slept . For since by man came death , by man came also the resurrection of the dead . For as in Adam all die , even so in Christ shall all be made alive . The lost enemy that shall be destroyed , is death . Now this I say , brethren , that flesh and blood cannot inherit the Kingdom of God ; neither doth corruption inherit incorruption . Bihold , I shew you a mystery ; We shall not all sleep , but we shall all be changed , In a moment , in the twinkling of an eye , at the last trump ( for the trumpet shall sound ) and the dead shall be raised incorruptible , and we shall be changed . For this corruptible must put on incorruption , and this mortal must put on immortality . So when this corruptible shall have put on incorruption , and this mortal shall have put on immortality , then shall be brought to pass the saying that is written , Death is swallowed up in Victory ? O death where is thy sting ? O grave , where is thy Victory ? THE HOUSE OF Weeping . Sermon I. John 11. 35. Jesus Wept . WE may learn from the Example of Our blessed Saviour how we are to behave our selves ; what we are to do in the Sickness and Death of Friends . In this World we are all Bennonies , the Sons of Sorrow : The way to Heaven is by Weeping Cross : The Kalender tells us , we come not to Ascention Day , till the Passion Week be past . It is the great work of a Preacher to consider the state of the people to whom he preaches , so to prepare his work before hand , as that he may hit the mark , The Preacher sought out acceptable words ; now generally those words are most acceptable to , and best received by the hearers that are suited to their present condition . I considering therefore the secret hand of God upon this Congregation , in taking away an eminent Servant of Christ , thought it incumbent upon me to speak something at this time that might be suitable to the present dispensation of of God towards you , and in meditations this Scripture was cast in . Jesus Wept . The occasion of this text is known unto you ; in the beginning of this Chapter you read that Lazarus was sick , and the news thereof immediatly sent to Jesus ; who notwithstanding he dearly loved him , yet ( as the sequel of the story acquaints you ) he doth not presently go up to Bethany to visit sick Lazarus ▪ but maketh a stay for several days ; the reason wherof is at hand , viz. That a sentence of death might pass upon beloved Lazarus , and he be laid in the grave , and a stone rouled upon him ; and all this in order to the manifestation of the glory and power of Christ in his resurrection . After Lazarus had been in the grave four days , Christ he comes up to Bethany , and the sisters of Lazarus , viz. Martha and Mary , they come out to meet Jesus ; first Martha she cometh , ver . 20. and she saith , Lord If thou hadst been here , my brother had not died , ver . 21. After this comes Mary , ver● . 32 and she falls down at Christs feet , saying , Lord If thou hadst been here , my brother , had not died . When Jesus therefore saw her weeping , and the Jews a so weeping which came with her ▪ he groaned in the Spirit . and was troubled , and said , where have ye laid him ? They say unto him , Lord , come and see . Jesus wept . There is very much wrapt up in the bowels of this little Text : Here we may take notice of the humanity of Christ ; it appears by Christs weeping that he is perfect man , as well as perfect God : That Christ wept , is to be referred , not to his Divinity , but to his Humanity ; and so we shall find that Christ was subject as to this , so to all natural infirmities ; as hunger , thirst weariness , &c. which may comfort the Saints that groan under natural , as well as sinful infirmities ; and that from the reason why Christ was made in all things like unto his brethren ; namely , That he might be a merciful High-priest , Hebr. 2. 17 , 18. And though Christ be now in glory , yet he is touched with the feeling of the infirmities of his people here on earth , Hebr. 4. 15. so touched , as that he cannot but have compassion on them under all their pressures and grievances whatsoever . Do'st thou then groan under natural weaknesses and infirmities ? Go boldly to the Throne of grace , and Christ will enable thee to bear up under these weaknesses , until mortality shall have put on immortality . The Subject Matter of this Chapter is Lazarus redivivus ; it is a Relation of the miraculous raising up of Lazarus from the Dead . From vers . 1 , 3. we may observe thus much , that a Believers interest in the distingnishing love of Christ , doth not exempt him from outward Troubles or bodily Distempers : He whom thou lovest is sick . From vers . 4. We may observe thus much , that the darkest Difpensations of Providence , they oftentimes usher in the brightest manifestations of God to the Soul , or Gods Glory is most manifested in the Creatures Weakness . From Vers . 6. We may take notice , it was ever in Christ's intention to manifest his Love and Goodness to Lazarus , and yet he comes not near him for the present , but rather goes away and leaves him upon his sick Bed , and suffers him at last to give up the Ghost . From Vers . 14. We may observe , that Christ his absence or the suspension of divine Grace and Love , they are in infinite Wisdom ordered for the further advancing of Soul Comfort . Had not Lazarus been sick , had he not been dead and buryed , the Wisdom , Power and Goodness of Christ had never been so eminently discovered as it was towards him . Martha and Mary cry out , v. 21 , 32. Lord , if thou hadst been here our Brother had not died ; It is true , Christ might have recovered Lazarus upon his sick-bed ; but to fetch him out of the Grave after he had lain stinking four days , was a higher demonstration of his Love , Wisdom , and Power . There is not the like ground that Christ should shew forth his miraculous Power , in raising up our dead Friends from the Grave , as was then ; yet this special and useful conclusion may by way of Analogy , be deduced from this instance ; namely , That such Comforts and Mercies as are fetched out of the Grave , as have had a sentence of Death pass'd upon them , they are ever sweetest , and tend most to Gods Glory . Isaac had never been so precious to his Father Abraham , had he not been so miraculously restored from dying , as he was once . But we shall hasten to see what is the cause of Christ his weeping , and what the cause was , you may see , ver . 32 , 33 , 34 , 35 , 36 ▪ when Christ saw Mary come weeping towards him , having her heart running over with Grief , for the departure of her Brother , Christ groaned in Spirit , and was troubled ; when they told him where dead Lazarus lay , he wept ( as my Text expresseth . ) Jesus Wept . Oh Men and Angels , stand and wonder to all Eternity ! When you read these two words , Jesus wept . What , doth Mary's weeping set Jesus Christ a weeping ? Doth Mary and Martha shed Tears for the Death of Lazarus , and doth Christ his Heart even bleed within him to see them troubled and mourning upon the same account ▪ so the word in the Greek seems to import , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he troubled himself ; his own heart stirred up his Affections to be troubled . Doth Christ weep upon the consideration of Lazarus Death ? Then hence we may learn , that a moderate sorrowing for Friends departed is lawful , tho excessive Sorrow is very unsuitable to a Gospel Frame of Spirit . Solomon tells us , There is a time for Weeping , and Paul tells us , We should weep as though we wept not . But to come to the thing I chiefly intend , and that is the occasion of Christs weeping , which was the death of Lazarus , a good man : whence I shall observe and prosecute this Doctrine : That it is a Christ-like temper of mind , to be deeply affected with , and to weep over the death of such as are truly pious . Here 's Lazarus a good man in his grave , and Christ he weeps over him : you have a weeping Christ over a dead Lazarus . When old Jacob an eminent person was buried , it 's said Gen. 50. 10. That they mourned with a great and sore lamentation , and that for 7 days together . And so when Moses died , and was buried by a secret hand , it 's said the Children of Israel mourned for him 30 days , Deut. 34. 8. My dearly beloved , you have lost a Moses , one that was valiant for God in former times , when the people of God in England were coming out of Egypt , and he hath been an eminent leader to the saints in their wilderness state , and God did often take him to the top of Pisgah , and gave him there glorious visions , and that not onely of heavenly Canaan , but also of that glorious land of rest and righteousness that the Saints shall injoy in this world . Now that such a Moses should be taken off in the Wilderness , while the people of God are yet short of this good Land , is matter of great humiliation . Likewise you find the same spirit in those Christians , Acts 20. that Paul ( the great Apostle of the Gentiles ) did there take his farewel of , saying , ver . 25. And now behold , I know that ye all , among whom I have gone preaching the Kingdom of God , shall see my face no more . It 's said , 37 , 38 verses , And they all wept sore , and fell on Pauls neck , and kissed him : Sorrowing most of all for the words which he spake [ that they should see his face no more . ] Now by all this it appears , that it is both the duty and property of a Christian ( such an one as hath been baptized into the spirit of Jesus ) to be deeply affected with , and weep over , the death of such as are truly pious , especially when they are eminent for use and service to Christ , and his people . We shall now give you the reasons why it is so , and cannot be otherwise , but that gracious persons must needs weep over the death of good men . First , Because every stroke in this kind , puts a serious heart in mind of its own mortality , tells us that we are dying creatures , and that 's a very serious consideration to every awakened soul . The living , the living will lay it to heart , saith Solomon , Eccl. 7. 2. Alas my Brethren 't is a serious thing to dye . And the stroke of death upon others , tells us that die we must , and how soon we know not : This Evening sun may see us dead , it went out Early this morning to score us out this lodging of a Tomb. And oh happy , thrice happy is that person that can die well . Now such strokes as these put a serious soul in mi●d of dying . There 's none present knows who may go to the grave next . That 's the First ; but then , 2. It Springs from that Sympathy that is both in nature , and grace : first in nature , when God takes away a husband , a Father , a Child , &c. this cuts deep , and affects much . Abraham he mourns over beloved Sarah ; David over Absolon , though a rebellions son . To be stupid , and not to mind the hand of God when he smites our near and dear relations , doth declare , that we do not onely want grace , but natural affection ; And then in Grace there is also a great sympathy : if God smites one member of the Church , the rest are affected with it : If a Paul , a Minister of Christ , ●●p●stor , a spiritual Father , comes to take his farewell of his people , and tell them that they shall never see his face more ; Oh What weeping , and mourning , and lamenting is there at his departure . 3. The perishing of good men is a just cause of weeping , and that because they are a great blessing to the nations , cities , families , &c. where they are cast . It fares either the better , or the worse with such places for their sake . When God destroyed the old world , the family of Noah was saved for Noahs sake , Gen. 7. Prosane wretches are ready to wish the people of God all out of the world ; but alas ! what would then these wretches do ? they are beholding to the saints for their very beings , and for the continuance of all their mercies . When God hath but once gathered in his elect , and done his work in Zion , he will soon pull the world about these mens ears : If the righteous be taken away , he is taken away from the evill to come , ( Isa 57. 1. ) Wo to Sodom , if Lot depart ; and so I may say , Wo to England , if the righteous should be taken away ; Wo to Graffham whenever thou ceasest to be a refuge to the saints , whenever thy gates shall be shut against the ministers and people of the Lord Jesus . The Children of Israel , though they slighted and despised the Prophets , would in time of distress come to them for Prayer , 1 Sam. 7. 8 , 9. and 12 , 19. Yea , Pharaoh , as proud , and as high as he was , yet when the Plague was upon him , Moses he must be sent for , and be entreated to pray for him , and his people . And thus much for the Reasons of the Doctrine , shewing why the People of God must needs be affected with , and Weep over the Death of Religious Persons . We shall now proceed to Application . And first it affords matter of information ; as First , if it be a Christ-like Frame to Weep over the Death of such as are t●… informs us , how unlike to Christ su●… though they plead for Christian Bur●… attend Funeral Solemnities with a vain , 〈…〉 ungodly Spirit , and Carriage , making t●… of Weeping a House of Laughter , and filling 〈…〉 selves with Wine ( wherein is e●c●ss ) until 〈…〉 become more like beasts than m●n , which is a practice too common at Funerals . You may soon judge how sit such persons are to attend upon a Funeral Sermon ; but indeed I am apt to think , Funeral Sermons have generally been rather for Ostentation , and Vain Glory , than for Profit . Hereby is likewise condemned that heathenish practice of Ringing of Bells , so soon as ever Funeral Solemnities are performed . How unsuitable is it , that so soon as ever the Husband , or Wife , or a godly Friend is laid in the Earth , to set the Bells a Ringing , which imports matter of joy rather than of sorrow ? 2. If it be a Christ-like-Frame of Spirit , to weep over the Deaths of good men , it informs us how unlike to Christ that Spirit is , whereby men do censure , and reproach good men when taken away by Death . And I do the rather mention this , because some have taken the boldness to judge and censure this Eminent Servant of Christ now in Glory , and to speak very unworthily concerning him , since his Death . How unlike to Christ is this Spirit ? Thou that shouldst be judging and condemning thy self for Non-improvement of so great a mercy , art judging this Eminent servant of Christ now dead . The Liturgy of the Church of England will teach thee better ; for let persons be never so vile ●…s , yet when they come to be laid ●…ave , then they are dear Brethren and 〈…〉 ●…ore away with this Spirit , to Hell with 〈…〉 from thence it came . Let it suffice , 〈…〉 this glorified Saint suffered much in this ●nd while he was living : I am apt to think the Heats and Passions , and rash Censures of Professors , hath made him ●ft go home with a sad Heart , and cost him many a Tear in private : Suffer him to be quiet in his Crave ; let this his suffering suffice , let not his name suffer now he is dead ; suffer him to be quiet in his Grave ; leave his judgment to the Lord , and let it be your Work to improve those many Sermons that he hath in the fear of his God preach`d unto you . 2. Who made thee Lord over thy Brothers Conscience ? Must all professors be condemned by thee , because they cannot see with thy eyes , and tread in thy steps ? By what authority doest thou impose thy particular light and perswasion upon thy brother ; & that so , as almost to un-saint him ? This imposing spirit is an Antichristian spirit evermore . The next use may be of Exhortation . Is it so , that it is a Christ-like Frame of Spirit to be deeply affected with , and to weep over the death of such as are truly pious ? Then it concerns us seriously to consider the Providences of God this way , and that more generally and more particularly . First , more generally , God hath lately made sad breaches upon many of the Families of his precious Servants ; many a flourishing Family hath mouldred away in a little time : And God hath lately taken away many very famous Instruments , both Ministers and others ; so that we have cause to cry out with the Psalmist , Psal . 12 1. Help Lord , for the Godly Man ceaseth ; for the faithful fail from among the Children of Men. But Secondly , and more particularly , I would beg you of this Congregation to consider the present stroke of God upon you , in taking away your worthy Pastor ; his Death justly calls for weeping and Tears ; if you consider , First , That he was one that had love for all Saints : he had room in his heart for every soul that he did judge to be received into the heart of Christ : he held communion with the Saints , not upon the account of this or that form , or name , but upon the account of union with the Lord Jesus : he loved no man upon the account of opinion , but upon the account of union with Christ , and this he hath declared many a time in this Congregation . There was hardly a member that he did in the name of Christ and the Church give the right hand of fellowship unto , but he did acquaint them with this his principle ; told them that Vnion with Christ was the ground of Communion among the Saints ; and the reason of their admission was not their being of this or that opinion , but for that they were judged persons interested in Christ , and such who ( by virtue of Christs purchase ) were heirs of that glory above that must receive all Saints ( not as Church of England men , Presbyterians , Independants , or Anabaptists , &c. but as Saints , into its everlasting habitations . Secondly , His Death justly calls for your Weeping and Tears , for that you have lost a Pastor , who had great light in the Covenant of Grace , he preacht that Doctrine with the greatest alacrity , and raisedness of spirit imaginable . In the handling of other subjects he was more streightned and discomposed ; but when he came to speak of the unsearchable riches of the Grace of Christ , he was as an Angel of God , lifted up above himself : he had a flood of words , and yet seemed to want words to express what he did know , and what he did enjoy of divine grace and favour . This being true must needs be great . To lose a pure Gospel Preacher is a great loss : Eternity depends upon a right understanding of the great Doctrine of Justification by Christ. Eternity depends not upon being baptized once or twice , upon this or the other Form ; we may be guilty of mistakes about the circumstances of worship , and yet be happy ; but if we mistake about the great matter of our Justification by Christ , we are lost for ever . Thirdly , His Death justly calls for Weeping , for as much as we have all lost the Conversation of one who was an Experimental Christian , one that had much communion with God , and much experience of his goodness , as you have heard him often express : Many a Preacher dishes out largely to others , of that which he tastes but little himself . I am apt to think , many a faithful Minister of Christ lives but low , in comparison to what this blessed Saint enjoyed . By this his Experience , he was enabled to speak a word in due season to the weary Soul. He walked close with God in his Family ; he was not a Saint abroad , and a Devil at home ; but made it appear that he was really good , by this , that he was relatively good , good in his Relations ; a good Husband , a good Father , &c. He sate loose from this World ; he made not gain his godliness ; he did not design to make Merchandize of Christ and the Gospel . His discourse was mostly heavenly , and Spiritual : If other discourse was in hand , he was but dull Company , he had little to say : but if the Conference were Heavenly , he was as upon the Wing , as a fish in the Water , and a Bird in the Air , &c. He would often say , with pious Dod , come , enough of the World , now let us talk of Heaven . If it be here objected , that he was in his younger years of a vain and slight conversation ; I answer , First , Divine Love rideth in greatest triumph , when it hath the greatest sinners following it as it's Captives . Secondly , Some in the Church of Corinth that ●id heartily close with Christ , were before their Conversion very Vile and Wicked , see 1 Cor. 6. 9 , 10 , ●1 . Such were some of you , but ye are washed , &c. But , Thirdly , This blessed Saint would to his dying ●●y , acknowledge his former vanity , to his own ●ame , and the lifting up of the Riches of free grace ; ●●d mind what the Apostle saith , 1 John 1. 9. If we ●nfess our sins , he is faithful and just to forgive our sins , and to cleanse us from all un●●ghteousness . I shall now close up all with a word or two ● way of Caution ; and that First , Though this stroke of God be just matter ● weeping and sorrow , yet you must take heed a murmuring Spirit : You have cause to be ●leased with your selves , and your sins , but ●● with God , because God takes away nothing but ●at he first gave . The Person and gifts of this ●●●t , were given unto you by the Lord ; he ●●●h taken nothing but his own . Learn there●● to say with Job Chap. 1. 21. The Lord gave , ● the Lord h●th taken away ; blessed be the name ●he Lord. Secondly , Though you are to weep under this stroke , yet take heed of mourning as those without hope ; without hope , I say , ●● . With respect to him ; his happiness is unquestionable : Your loss is his gain . He is taken up into glory , and hath there communion with God. He is now where God is served , adored and glorified with one heart , and with one consent . Secondly , Weep not without Hope with respect to your selves , as if God were not able to make up this loss . I remember a Relation of a Lady , from whom it pleased God to take an only Son , that sometime after a Friend coming to visit her , and bemoaning this her sad loss , she breaks forth into these expressions , [ I profess ( saith she ) God can never make me amends for the taking away of that Son ] A dreadful speech it was ; take heed ( my friends ) of this Spirit . It 's true , your loss is great , but God is able to supply it ; and that either , First , By causing the Spirit of Elijah to fall upon Elisha , by anointing and raising up of some other to head and feed you in the room of this his Servant . Or 2dly . He can feed you himself without a Minister : God can fill up the room of Ministry and Ordinances . Indeed let God be absent , and there 's nothing can fill up his Room . It 's not Husband , Wife , Children , Estate , Liberty , Pastors , Ordinances , &c. can supply the want o● God : But now let God be present , and that i● above , and more than all . Lastly , Such strokes should teach us all to provide for death . God takes away our Leaders , and we must follow them : Those that would not follow the Counsel and advice of this pious D●vine , while living , must follow him to the Grave now dead ; to the Grave we must all go , and the Lord knows how soon : Of what import therefore is it , that we all manage matters so while we live , as that when we come to die we may die in peace , and in full assurance of Eternal Life ? Our present Time , is but a dressing Room for Eternity ; let us therefore perform every thing with this Proviso , That I may die well . I am so to buy , sell , and converse with Creatures , that I may die well . I am so to hear , pray , read , receive the Sacrament , have Communion with the Saints , as that I may die well , die in peace ; all is to be done in order to dying well . Such , Death may wound , but never can destroy , Their House of weeping proves an House of joy . Death parts the dearest Friends . WHen a man goes to his Long Home , all the pleasure in his Society is dead with him ; nothing remains of it , but the remembrance , which serves only to aggravate , and heighten the Grief of the Surviver . 'T was a true saying of one — ●ura secunda bonus socius : A good companion is as a prosperous Gale , carrying a Man pleasantly , and with comfort , through the Tempestuous Sea of this World. And again — Bonum sodalitium optimum solatium . Good Company is the best solace : Indeed , suitable Society is the comfort of Life , the improvement of Parts , the joy of the Intellect , the only distinguishing Priviledge that gives the Preference to Men above Beasts . Take away this , and what happiness is it to be a Man , or what is humane Life any thing to be accounted of . But when Man is dead , there can be no more delight in him , or comfort received by Society with him . There is no converse in the shades below , no interlocution in those gloomy Regions . The Grave is a silent House , where the Eyes of all the Inhabitants are closed in the Dust , and their Mouths filled with cold Clay . And therefore this should cause Mourning in the Streets , when we see a man going to his Long Home , especially if he was a Friend or Relation , because we shall never have the opportunity of enjoying any pleasant hours with him more . We must then bid farewel to all discoursing upon any Subject , to all advising about any difficulties , to all profiting by any Polemick Notions started and improved in an amicable way . In a word , we must bid an eternal Adie● to any pleasure or satisfaction we received in communing with him , for we shall enjoy no more of it for ever . Oh! surely this cannot but cut deep in a generous Soul ; this cannot but greatly wound a spirit , whose thoughts are drained from the dross of Plebeian Conversation , that has any esteem at all for the advantages of a rational Life . Upon this account it was , that the old Prophet in Bethel , lamented over the man of God which came from Judah , who was slain by a Lion , as he rode upon an Ass in the High-way . He bitterly bewailed , and mourned for his Death , crying out , — Alas my Brother ! As if he had said , I have been extreamly refreshed by thy company , in hearing the Word of the Lord from thy mouth , concerning the destruction of the Priests that burn Incense upon the Altar , and the pulling down the House of Jeroboam . Oh! How have I been strengthned in my Courage , confirmed in my Faith , and the more resolved in the Ways of God , by this thy Prophecy . But now thou art gone , I shall never have any more of this profitable and spiritual Discourse with thee . This made him weep over his torn Carcass , and bitterly lament his untimely Fall , and to give a solemn Charge to his Sons , that when he was dead , they should bury him in the Sepulchre wherein this man of God was buryed , and lay his Bones close by the Bones of this Prophet . When Death parts us from a Friend , we shall never see him more : he vanishes ( as it were ) out of our sight , and we are never more to behold him , or cast our Eyes upon him . He is both actively and passively in an invisible State. So Job mournfully speaks of himself , chap. 7. ver . 7 , 8. Oh! remember that my life is wind , my eyes shall no more ●●e good . The Eye of him that hath seen me , shall see me no more ; thy Eyes are upon me , and I am not . What more cutting Expression , what more sadning Inculcation , what more provoking Incitation to Monrning , can there be , than the Sense of this ; that we shall behold the Face of our beloved Friend ( after his departure from us ) no more ! Were Man to Return , though after never so many Years absence from his home , or continuance in the Grave : Were he to visit his habitation again , and become the objective delight of his poor Mourning Friends and Relations , it might be some alleviation to their Grief , when he takes his journey to his Long home . But Oh! What a prick to the heart , what a stab to the Soul , what a deadning to the Spirits , what an inundation of Sorrow , ( like the opening of Pandora's Box ) is this lamentable Thought to an ingenuous Man , that he must never , never , never more behold the Face of this or that Relation in this Region of Mortality ; nor have any converse with him on this side the Bank of Eternity ! What Husband can think so of his Wife , and not melt ? what Wife can have such a thought of her Husband , and not faint ? what Parent can consider this , with respect to his Child , and not mourn ? what Child can reflect upon the impossibility of ever seeing his Father or Mother more , and not be overwhelmed with grief ? In a word , What Friend or Relation can ponder on such an eternal Farewel , as is then given , and not be dissolved into Tears . It is the opinion of Divines , That the chiefest of Saints happiness , consists in Vision , or in the use of the visive faculty , which will then be enlarged and made glorious to perfection ; for they shall see the Face of God in Righteousness , and be satisfied with his likeness ; they shall be for ever with open Face , beholding ( as in a Glass ) the Glory of the Lord , and be changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord. Sure I am , the Saints greatest comfort in this World , consists in Vision , or beholding God's Image in his People ; and that not only the work of his Power in their comly Features , but the work of his Grace in the divine Characters of Wisdom , engraven in their Souls and immediatly reflected upon in all their Actions . Therefore it cannot but cause Mourning , when such delightful Objects are removed out of sight , and never more to be beheld . And so much the more still , if consider the great change and alteration Death makes in the place of the Deceased ; the great Vacuum there is , when Man is removed , and carried away to his Long home : Concerning which , Job excellently speaks , chap. 7. v. 9 , 10 , 11. As the cloud is consumed , and vanisheth away : so he that goeth down to the Grave , shall come up no more . He shall return no more to his house , neither shall his place know him any more . Therefore I will not resrain my Mouth , I Will speak in the anguish of my Spirit I will complain in the bitterness of my Soul. Oh! It is very sad to consider what a great change one stroke of Death may make . A Wife Husbandless , poor Children Fatherless , Servants Masterless , and many Friends Comfortless : And so great is the alteration in the Family , that the whole House resents it ; and seems silently to Mourn for it . There is ( as it were ) a Face of sadness in every place he was wont to be conversant in : Look in his Parlour , where he used to sit with his Wife , and Children about him , and there is nothing but a profound silence ; his voice is not to be heard : Look at his Table , where he used to sit with chearfulness , eating his Bread with joy among his Relations , and the dull demeanor , and sorrowful posture of all the assessors , do plainly , yet dolefully speak , Behold , he is not here : Look in his Shop , where he used to be about his occasions ; and the disorder and confusion there proclaims aloud his being gone , and not to be heard of : In a word , Look in every place where he us'd to be , and you will find one mourning circumstance or other , a legible Historian of his departure , and being no more among them . So that , if you seek him , you will not find him ; if you ask for him , you will hear no news . Now surely , methinks , the very miss of a Man in his Family , the want of him in his place , the great change immediately following his Departure in his Relations and in all his affairs and Concerns , should be cause enough to enforce a Mourning from his Survivors , if there were no other consideration , and cause 'em to prepare for their own Deaths . For , How many have we known that were of as healthful and vigorous a Constitution as we are , that by a Surfeit , or an acute Feaver , have in a few days been snatch'd away ? How many that were travelling on the same Road with us a while ago , are now at their long Home , lying in the Grave ; and should not we by their early departure , learn to die ? It would not be tedious to us in this sense , to live in Golgotha , or to dwell among the Tombs , when we have in them seen the End of all Men , Eccles . 7. 2. We should not any more love the World , nor its Enjoyments and Pleasures , seeing they will vanish in the twinkling of an Eye ; and after all the poor satisfaction they have given us , fall into the dead Sea. The Passing-Bells of others loudly tell us , that Man in his best Estate is altogether Vanity , Psal . 39. 5. And what they have undergone , will in a few days or hours more , be our own Lot. Though they are gone before , we must tread in their steps , and go the same way . When that hour is come , all our Friends and Acquaintance cannot hold us ; for we that now hear , and move , and speak , shall fly away into a vast Expanse , and not behold Man with the Inhabitants of this World any more , Isa . 38. 11. As we have seen the pale Looks , and have heard the last Voice of others , so shall we our selves in the like manner be made Spectacles of Mortality to those that remain after us . We , and all our Companions , must take a long Farewel of each other , and not meet again till the day of the general Resurrection . And is it too soon to remember our Creator , when we have seen many as Young as we are , breathe their last ? And we that now mourn for others , know not how soon our Friends may do the same for us , and celebrate our Funerals . When God took away many others , that we knew he might at the same time , or before , have taken away you or me ; and why do we survive their Death , but that we may set our House in Order ? The time is coming , when Riches and Honour , Health and Beauty , Credit and Reputation among men , will be of no value , nor will Gold and Silver , the Idols of this , be currant in the next World. We should not therefore be like those young people that are only serious in the House of Mourning , or when they see their Friends carried to the Grave , but i● the next vain Company suffer the Impressions of their Mortality to wear off again . We must be always sober in our Conversation , as not knowing when we our selves shall be gone ; only this we may know that as the Years we have already lived are soon past , so will those that are to come with the same swift motion pass away . The longest Life here on Earth is but as a moment , if compar'd with the future Eternity : 'T is as a flash of Lightning to the whole Element of Fire , just seen , and then vanish'd . The Last Sigh . MY dearest Children , ye whom I love in the tender and yerning Bowels of Affection ; draw near , and attend to the words of your dying Mother , who am now sighing out my last breath : A weak Woman ye see I am ; but yet sinful I am , which peradventure ye see not . O weep not , my pretty ones : do not pierce and break my troubled heart with your sad laments . I must die , my little ones , and go to a better place , whither ye I hope shall one day follow me . We came not together into the World ; nor shall we go together out of it . In vain do ye shed those Tears of Sorrow : for although Nature teacheth you to bewail my departure , yet Grace will teach you to moderate your Mourning . My Heart even bleeds to leave you behind me , fearing lest ye will forget the Commandments of your God. I should be sorry to have just cause to say unto you as Moses did to the Levites ; yet I will put you in mind of his words . Behold ( said he ) while I am yet alive with you this day , ye have been rebellious against the Lord ; and how much more after my death ? Deut. 3● . 27. I know that after my death ye will utterly corrupt your selves , and turn aside from the way which I commanded you ; and evil will befall you in the latter days , because ye will do evil in the sight of the Lord , to provoke him to anger through the work of your hands , vers . 29. But I am persuaded better things of you , and things that accompany salvation , though I thus speak , Heb. 6. 9. O my dear ones hearken unto the words which I shall say : They must be my Legacy unto you : Hear me with patience ; and treasure up in your memories the last Speech of your Fainting , your dying Mother . How dear ye cost me before ye had life , and what Pangs and Torments I suffered for you before ye were heard or seen in the World , ye cannot imagine , nor I express . Yet all was forgotten for joy that ye were born , Joh. 16. 21. and hoping that ye would add unto the Quire of Saints . To this purpose , I have laboured and taken care for the nourishment both of your Souls and Bodies ; and for your sustentation ( so much as in me lay ) from the Breast to this instant . O what sad and perplexed thoughts have I had for you in the day times ; and how many hours have I borrowed from my sleep in the nights , to think what would become of you , if ye should not be obedient to the Commandments of my God! To the same God they are best known . O how often upon my knees have I prayed for your happiness ; and wept , and mourned , when ye have done what ye ought not ! To him is it best known to whom I now am going . Sometimes when ye have offended , I was enforced to correct you : but each stripe which ye received did cut me into the heart . In many things ye failed , because ye were young : and in many things I failed too , because I am a weak and a sinful Woman . If at any time ye thought that I did not my Duty , take heed that hereafter ye remember it not to my dishonour . Ponder in your minds that curse which wretched Ham the Father of Canaan received from Noah , when he saw his Nakedness , and told his Brethren . Cursed ( said Noah ) be Canaan : a servant of servants shall he be to his Brethren , Gen. 9. 25. But because Shem and Japhet , took a Garment , and laid it upon their Shoulders , and went backward , and covered the nakedness of their Father , and their faces were backward , and they saw not their Fathers nakedness , vers . 23. Therefore he said , Blessed be the Lord God of Shem , and Canaan shall be his servant , vers . 26. God shall enlarge Japhet , and he shall dwell in the Tents of Shem , and Canaan shall be his Servant , v. 27. Consider with your selves that I am your mother . Whatsoever imperfections ye have discovered in me , do in some kind reflect even upon your selves : for as your Bodies were mine , so my Credit and good Name you must account to be yours . But I cannot think that ye will need more Advice for this , which even Nature it self should teach you to practise . My time is but short ; my Speech beginneth to fail me . I will not trouble you with much , although something more I must say unto you , which I hope ye will remember when I shall sleep in the Dust . Your first and chiefest Duty must always be for the service of your God. If ye will daily observe the benefits which he sendeth you , ye cannot chuse but thank him daily for his Blessings . Let it be your care to ground your actions upon his written Law. Undertake nothing which is not warranted by his Word : and go forward in nothing by unlawful means , or to a bad intent . Begin all in him , and continue in him , and end in him ; and he himself will be your Reward . If ye always preserve Religion in your hearts , ye will always have quietness and content in your minds . First make him your God , and then distrust not his Providence ; no nor his love and compassion while ye remain his Children . In whatsoever vocations ye shall lead your lives , be sure that ye be conscionably industrious and laborious in them ; and then leave the event and the blessing to his good pleasure . I would sain have you be his Children much more than ye are mine : for ye have nothing from me but your sin and corruption ; but from him you must expect both grace and glory . If therefore ye strive to bless and magnifie your God , ye may be sure that your God will both bless and glorifie you his Children . Remember that the blessing of the Lord maketh rich ; and he addeth no Sorrow with it , Prov. 10. 22. Take heed therefore to your selves , and let him be in all your thoughts ; for even for them ye must account at his great Tribunal . Take heed unto your Words , that they give none offence either to God or Man. There is a sort of people who bless with their mouths , but they curse in their inward parts , Psal . 62. 4. I would not have you be of the number of them : for as they love cursing , so it shall happen unto them : they delight not in blessing , therefore shall it be far from them , Psal 109. 17. As they cloath themselves with cursing like as with a Garment , so it shall come into their Bowels like Water , and like Oyl into their Bones , vers . 18. Take heed also unto your Actions , that there be not wickedness in the intent , nor sin in the prosecution of them : for howsoever they shall appear in the Fye of the World , they will be strictly and justly examined by the righteous judge . First be ye sure that ye bless your God , and then ye may expect a blessing from him . When ye have eaten and are full , then ye shall bless the Lord your God , Deut. 8. 10. Remember the Congregation of Israel , how they blessed the Lord God of their Fathers , and bowed down their heads , and worshiped the Lord , 1 Chr. 29. 20. Remember how the Levites encouraged the People unto it , and said unto them , Stand up , and bless the Lord your God for ever and ever , and blessed be thy glorious Name , which is exalted above all blessing , and praise , Neh. 9. 5. Remember how the Psalmist moved them unto it when he cryed , O bless our God ye people , and make the voice of his praise to be heard , Psal . 66. 8. Be thankful unto him , and bless his Na●● Psalm 100. 4. Remember how David resolved , ●●ying , I will bless the Lord , which hath given me counsel , Psal . 16. 7. Remember how he decreed , saying , I will bless thee while I live , I will lift up my hands in thy Name , Psal . 63. 4. Remember how he encouraged his Soul to this Duty , saying , Bless the Lord O my Soul , and all that is within me bless his holy Name , Psal . 103. 1. Bless the Lord O my Soul , and forget not all his benefits , vers . 2. Who forgiveth all thine iniquities , who healeth all thy disease , vers . 3. Remember how he practised it when he blessed the Lord before all the Congregation , and said , Blessed be thou Lord God of Israel , our Father for ever and ever , 1 Chr. 29. 10. Thine , O Lord , is the greatness , and the Power , and the Glory , and the Victory , and the Majesty ; for all that is in the Heaven , and in the Earth is thine : Thine is the Kingdom , O Lord , amd thou art exalted as head above all , vers . 11. Both Riches and Honour come from thee , and thou reignest over all ; and in thine hand is power and might ; and in thine hand it is to make great , and to give strength unto all , vers . 12. Now therefore our God we thank thee , and praise thy glorious Name , vers . ●3 And remember how Ezra blessed the Lord , the great God ; and all the people answered , Amen , Amen , with lifting up their hands ; and they bowed their heads , and worshiped the Lord , with their Faces to the ground , Neh. 8. 6. Thus if ye bless him , if ye love him , if ye honour him , if ye obey him , he will so bless you , that ye shall delight in his Service , and be filled with his Goodness . Carry in your minds those words of the Psalmist , Blessed is every one that feareth the Lord , that walketh in his ways : For thou shalt eat the labour of thine hands : happy shalt thou be , and it shall be well with thee , Psal . 128. 1 , 2. Blessed is the Man that trusteth in the Lord , and whose hope the Lord is , Jer. 17. 7. Remember how after the Death of Abraham , God blessed his Son Isaac , Gen. 25. 11. So he may you , and so he will you , when I , your poor feeble Mother , am stretched forth , and returned to the Earth ; i● ye will hear his voice , and observe his statutes . If so you will do , then the Lord your God will bless you in all the works of your hands , which ye shall do , Deut. 14. 29. He who created man in his own Image both Male and Female , and bless●d them , Gen. 1. 27 , 28. Even the same Lord will bless you , if ye be Righteous , Psal . 5. 12. And with favour be will compass you as with a Shield , Psalm 115. 13. He will bless them that fear him , both small and great , 2 Tim. 4. 6. And now my Children , I have not much more to say to you ; for the time of my departure is at hand . If you do heartily love your God I know that ye will affectionately love each other : Ye will be observant to your Guardians , and Instructors : Ye will be courteous unto all . Be not dismayed at any Cross or Affliction ; at any loss or poverty which may fall upon you : Mat. 6. 33. but seek ye first the Kingdom of God , and his Righteousness ; and then all other things shall be added unto you . Deut. 28. 8. Then the Lord shall command the blessing upon you , both in your store-Houses , and in all that ye set your hands unto . Exod. 23. 25. He shall bless your Bread and your Water and take away sickness from the midst of you . Deut. 28. 3. Blessed shall ye be in the City , and blessed shall ye be in the field . vers . 4. Blessed shall be the fruits of your bodies , and the fruits of your grounds , and the fruits of your Cattel , and the increase of your kine , and the flocks of your sheep : vers . 5. Blessed shall be your basket and your store . vers . 6. Blessed shall ye be when ye come in , and blessed shall ye be when ye go forth . c. 7. 13. The Lord will love you , and will bless you , and multiply you : He will also bless the fruit of the Womb unto you , and the fruit of your Land , and your Corn , and your Wine , and your Oyl , and the increase of your kine , and the flocks of your sheep in the places where ye shall live . c. 28. 12. He will open unto you his good treasure ; the Heaven to give the rain unto your land in his season , and to bless all the work of your hands : and ye shall lend unto many , and ye shall not borrow . Gen. 49. 25. He shall help you , and bless you with the blessings of heaven above ; blessings of the deep that lyeth under , and blessings of the breasts , and of the Womb. And that he may thus bless you , the same Lord direct your hearts , and preserve you in his Blessing . All that I can do now , is to pray for you ; and my weakness will hardly permit me to do that : Yet so long as I can speak I trust I shall pray , and in my petitions remember both my self and you . While I am yet alive , it is my duty to pray for you , and it is your duty also to pray for me . The Lord grant that we may all do what he requireth at our hands ▪ Do not ye grieve too much , that I am so near my rest : For it is the Decree of my God , and the longing expectation of my wearied self . The Lord give you patience to endure this Affliction : and the Lord give me patience and perseverance unto the end . 1 King. 2. 2 , 3. Now I go the way of all the Earth : Keep ye the charge of the Lord your God , to walk in his ways ; to keep his statutes , and his Commandments and his judgments , and his testimonies , as it is written in the Scriptures , that ye may prosper in all that ye do , and whithersoever ye turn your hands . Deut. 33. 7. The Lord give you the blessing of Judah , and hear your voices ; and let your hands be sufficient for you ; and let him be an helper to you from your Enemies . And the Lord give you the blessing of Benjamin : vers . 12. The Lord cover you all the day long , and dwell between your shoulders . And the Lord give you the blessing of Joseph : v. 13. Blessed of the Lord be your Land for the precious things of Heaven ; for the dew , and for the deep that coucheth beneath ; v. 14. and for the precious Fruits brought forth by the Sun ; v. 16. and for the precious things put forth by the Moon ; and for the precious things of the Earth , and fulness thereof ; and for the good will of him that dwelt in the bush . v. 27. The eternal God be your Refuge , and underneath you the everlasting Arms. 2 Sam. 7. 26 , 29. And now , O Lord God , let it please thee to bless the House of thy Servant , and with thy blessing let the Family of thy Servant be blessed for ever . Deut. 26. 15. Look down from thine holy Habitation from Heaven , and bless them . Psal . 67. 1. O my God , be merciful unto them , and bless them , and cause thy face to shine upon them . And now ( with Jacob ) I have made an end of commanding you ; and ready I am to gather up my Feet into the Bed , and to yield up the Ghost , and to be gathered unto my Fathers , Gen. 49. 33. Only come ye near , my dear ones , that I may kiss you , and that my cold and clammy hands may be laid upon your heads , that I may once more bless you and die . Fare well my pretty ones ; farewell the children of my dear affection I must leave you , and I hope I shall leave my God with you , who will be unto you a Father of mercies , and a God of all consolation , 2 Cor. 13. 11. Once more farewell . Love as brethren ; and the God o●… and peace be with you , 1 Pet. 3. 8. The Lord Jesus Christ be with your Spirits . Grace be with you all , Amen , 2 Tim. 4. 23. Man giveth up the Ghost ; and where is he ? AMong the many serious and weighty Questions , which a sober considering Person may propound unto himself ; that is of none of the least concernment , which is mentioned by the Holy Man Job , Chap. 14. verse 10. Yea , Man giveth up the Ghost and where is he ? We may take the words asunder , and consider them apart . Yea , and as much as to say , it is a Truth past all doubt , there is no nay to be said to it ; it is sealed with Yea , and Amen ; for it shall certainly come to pass , at some time or other , that Man must give up the Ghost ; and as much as to say , his Soul shall be separated from his Body ; Those two loving twins being at the point of Death to go several ways , they must part at last . And for as much as it is evident to sense , that the body returns to the dust , what way the Soul taketh , is the great Question ; as followeth , Man giveth up the Ghost ; and where is he ? Or what becometh of his Soul , when it hath once taken its leave of the body ? This Question may more easily , than comfortably be answered by most , thus , every separated Soul goes either to Heaven or Hell. But , alas ! those two places are not more distant , than different in their Natures . Heaven is a place of eternal happiness , Hell is a place of everlasting Misery . And therefore , O my Soul , it is both good and necessary , that thou shouldst think before hand , what will be the place of thy future abode . The Body which is the Souls present habitation ; it is not ( as Job speaketh , ) a body of Brass , but a body of Clay ; and therefore when the stroke of death shall knock that earthen Vessel in pieces , where then Oh my Soul ▪ will be thy next lodging ? Either thou must lye down in everlasting burnings , or else rest upon the Mountain of My●rh , and the Hill of Frankincense , with sweet Jesus . Man when he hath , ( as an ●hireling ) accomplished his day , ought seriously to consider of the approaching Night . And seeing it may be said , ( as of Ephraim thou hast here and there a gray hair upon thy head , and the shadows of the Evening are lengthened out ; it is neither safe nor prudent , Oh my Soul , to be serious about trifles , or to trifle about serious things . Before the great and terrible day of account , therefore , Oh my Soul , do thou call thy self to account , and ask these questions of thy self , Canst thou think of going to Hell with comfort ? Or can the thoughts of Heaven be any otherwise comfortable , than as thou believest it to be thy Heaven ? Canst thou rejoice , when thou thinkest how many shall put on Crowns of Glory , and yet thy self have no part , or lot in that matter ? Art thou deeply convinced , Oh Man , what ● glittering and a glorious Divine Ray , doth quicken , actuate , and ennoble that Lump of Atoms , which thy Body is composed of ? And when that Body of thine shall be crumbled into Ashes , by one touch of the Almighty , hast thou forethought what shall become of that immortal In-mate , which for a little season hath been cloystered up in thy clay Breast ? And dost thou soundly believe , that there is a future state of Infinite joy , and eternal Sorrow ? And hast thou throughly pondered the certain uncertainty of all temporal Enjoyments ? And art thou heartily perswaded , that Heaven is only worth the looking after ? What sayest thou to these things , Oh my Soul ? Let the matter be urged home , is everlasting damnation by all means possible , to be prevented ? Or may Hell be supposed to be a tolerable Habitation ? Or can a poor guilty Worm endure with ease , the burden of infinite Wrath ? Or is endless glory no whit desirable ? Or will it not repent thee , Oh my Soul , hereafter , when it is too late , if thou now neglect so great Salvation , as is freely offered to thee in Christ Jesus ? Dost thou know , Oh Man , that thou must shortly give up the Ghost ? And yet hast thou not had one serious deep thought , what place of entertainment thy naked Soul shall find in another world , when it is stript of its present fleshly case and cloathing ? Oh press thy Soul hard with these thoughts , how it is like to go with thee , when thou first steppest into Eternity ? What sayest thou , Oh my Soul , are the things of time only or chiefly to be minded ? And are the precious things of Eternity utterly to be forgotten , or disregarded ? Hath the infinitely wise and gracious God , only given thee opportunities and abilities to desire , and hasten thy eternal ruin ? And hast thou no time , capacity , understanding , or will , to work out thy Salvation , with fear and trembling ? Canst thou once suppose , thou shalt ever be an Inhabitant upon the Earth ? Or is the Earth , with the sensual delights thereof , which thou must certainly forego , more valuable than Heaven , with its fulness of joy , and pleasures for evermore ? Or if thy judgment be clear in this case , why doest thou no more think upon , love , and long to be dissolved , and to be cloathed upon with that house , which comes down from Heaven ? Will the enjoying of sinful pleasures , or empty lying vanities , for ● few minutes , recompence the loss of Heaven ●t self ? Can any thing be counted an advantage , when the Soul loseth God , and it self , ●n the getting of it ? Or can any thing be had upon Earth , that will hold ever ? Awake , Oh my drowsie Soul , and let thy Conscience and Conversation , no longer contradict one the other . ●f thou judgest Heaven to be Heaven indeed , and one moments Communion with God , more ●orth than ten thousand Worlds ; then let thy Conversation be now in Heaven , that thy Con●cience may not hereafter witness against ●hee . Or tell me plainly , Oh my Soul , ●ost thou pretend that thou art really willing to ●o to Heaven , and yet art unwilling for the pre●ent , through thy weakness of Faith , to leave this Earth , with all the sensible comforts of it ? Or ●oth thy natural timorousness , or unpreparedness , ●ut a check to the vehemency of thy Desires ? Or , ●hat is it , that thou so much stickest at ? Is there ● Lion in the way ? Wouldst thou not be detained , one day , one minute , or moment longer from drinking thy fill at the Fountain of Living Waters , and yet art afraid to pass over that narrow darksome Bridge of Death which leadeth thereunto ? Indeed ▪ Death is the King of Fears ; but yet a Serpent without a Sting , may safely be put into thy Bosom . Thou art then willing to be with thy glorious Redeemer upon the Throne , only the sad Thoughts of giving 〈…〉 thy tender Flesh to be meat for the Worms , th●…thing startles thee . But weigh the matter well 〈…〉 thou be for ever happy , and not be with Christ ●…st thou be where Christ is , and not die ? Well th●… w●●●om death , tho' not for thine own sake , yet for his sake whose Messenger thou art , and who hath sent thee to fetch me home to himself ; with whom I shall be , as soon as ever I am but parted from thee . Then I shall with joy look back upon thee , O sad Messenger , and triumph over thee , saying , Oh Death , where is thy Sting ? Oh Grave , where is thy Victory ? But thanks be unto God , who hath given me the Victory , through our Lord Jesus Christ . Oh Death , though thy looks be terrible , and thy last gripe pa●nful , yet is thy Message comfortable ; and I was more afraid than hurt : For I see , though thou leadest me through a dark Entry , yet it is my Fathers House . And as soon as I had passed from thee , or ever I was aware , my Soul made me like to the Chariots of Aminadib . So come , Lord Jesus , come quickly . He 's carry'd by Angels into Abraham's Bosom . Sermon II. Luke XVI . 32. And it came to pass that the Beggar died , and was carryed by the Angels into Abraham's Bosom . The whole Parable runs thus : THere was a certain Rich Man , which was cloathed in purple and fine Linnen , and fared sumptu●●sly every day . And there was a certain Beggar nam●● Lazarus , which was laid at his Gate full of sores , ●ed desiring to be fed with the crumbs which fell from ●e Rich Man's Table ; moreover , the Dogs came and ●●ked his Sores . And it came to pass that the Beggar ●ed , and was carried by the Angels into Abraham ' s ●●som : The Rich Man also died , and was buryed . ●nd in Hell he lift up his Eyes being in torments , and ●th Abraham afar off , and Lazarus in his Bosom , &c. Dearly Beloved , In my Discourse upon these words , I will not be over tedious , but with as much brevity as I can I will unfold some of the weighty Truths contained therein . And the Lord grant that they may be of general use to all persons that shall either read or hear them . These words have Relation unto the precedent Verses in this Chapter , wherein our Saviour Christ , from the thirteenth to the seventeenth verse , reproveth the Covetousness of the Pharisees , by shewing unto them , that no man can serve two Masters , that is , God and Riches . All these things heard the Pharisees , which were covetous , and they mocked him : Whereupon he aptly and fitly taketh occasion to relate this Parable of the Rich Man and Lazarus . Hearken therefore now , and I will speak of a great Rich Man , that flourished here on Earth ( as a learned Divine observes , ) In all pomp and abundance , that shined in courtly purple Robes , that was cloathed in Byssus and fine Silk , and fared deliciously , that was lodged softly , that lived pleasantly . But understand what became of this Rich Man ; his years being expired , and his days numbred , and his time determined , he was invited to the fatal Banquet of black ugly Death , that maketh all men s●bject to the rigour of his Law ; his Body was honourably buried , in respect of his much Wealth : but what became of his Soul ? That was carried from his Body to dwell with the Devils ; from his purple Robes to burning Flames , from his soft Silk and white Byssus to cruel pains in black Abyssus , from his Palace here on Earth , to the Palace of Devils in Hell ; from Paradise to a ●ungeon , from Pleasures to Pains , from Joy to Torment , and that by hellish means , damned Spirits , into the infernal Lake of bottomless Barathrum , where is wo , wo , wo ! And where is weeping and wailing , and gnashing of Teeth , Mat. 25. The wicked shall be turned into Hell , and all the people that forget God , Psalm 6. Hearken also of a certain poor Beggar clothed in rags , with miseries pained , pained with griefs , grieved with sores , sorely tormented , unmercifully condemned , lying at this Rich Mans Gate , desiring to be refreshed but with the Crumbs that fell from the rich Man's table , the dogs had more pity than this rich man , on this distressed creature , for they came to visit him , they came to comfort him , they came and licked his sores . Well , his time being also determined , he went the way of all flesh , and death was the finisher of all his miseries and griefs ; Vita assumpsit mortem , ut mors vitam acciperet ; He died once , to live for ever . And what became of his soul ? it was carried from his body to his Master , from a House of Clay , to a house not made with hands , from a wilderness to a Paradise , from an ●arthly prison , to a heavenly Palace , from the richmans gate , ●o the City of the great God , from pains to pleasures , from ●iseries to joys , from Adams corruption , to Abrahams ●osom . It was carried by Angels into the Quires of Angels , to have his being and moving in the very moving Heavens with God himself . Where is life , food and abundance , and glory , and Health and peace , and eternity , and all good things : all above all that either can be ●ished or desired : And this is the subject that I shall ●●w speak of . And here let it please you to con●●der the argument of this Scripture , which is ●wofold : First , Our Saviour Christ hereby adviseth all ●ch men to be merciful to their poor Brethren in ●is Life , lest they find no mercy in the life to ●ome . Secondly , He doth comfort all poor men , that although they are afflicted in this life with great miseries and calamities , yet they shall be comforted in the life to come , and rest in Abraham's bosom . And here observe what one formerly Notes , viz. That if Jesus Christ had said only thus much , There was a certain Rich man that fared sumptuously daily , and a certain Beggar laid at his Gate full of sores : The wicked would have straightway inferr'd that the rich man was the happy man , for at the first view it seems to be so ; But take all together and you 'l quickly see that there is no man in a worse condition than this miserable wretch . ( 2. ) That if a man would judge of persons according to outward appearance , he shall very often take his mark amiss . Here is a man to outward appearance , appears the only blessed man ; better by half than the Beggar , in as much as he is rich , the Beggar poor : he is well clothed , but peradventure the Beggar is naked ; he hath good food , but the Beggar would be glad of Dogs meat ( and he desired to be fed with the Crumbs of the Rich Man's Table , ) the Rich man fares well every day , but the Beggar must be glad of a bit when and where he can get it . O! who would not be in the Rich man's state ? A wealthy man sorts of new Suits , dainty Dishes every day : enough to make one , who minds nothing but his belly and his back , and his lusts , to say , O that I were in that mans condition ! Oh that I had about me , as that man hath ! then I should live a life indeed ; then should I have hearts ease good store ; then should I live pleasantly , and might say to my Soul , Soul , be of good chear , eat , drink , and be merry , Luke 12. 19. thou ●ast every thing plenty , and art in a most blessed condition . But if the whole Parable be well considered , you will see Luke 26. 15. that that which is had in high estimation with men , is an abomination to God. And again , John 16. 20 , 21 , 22. that condition that is the saddest condition , according to outward appearance is oft-times the most excellent ; for the Beggar had ten thousand times the best of it , though to outward appearance his state was the saddest . Methinks , to see how the tearing Gallants of the World will go strutting up and down the Streets : Sometimes it strikes me with amazement ; surely they look upon themselves to be the only happy men , but it is because they judge according to outward appearance ; they look upon themselves to be the only blessed men , when the Lord knows the generality are left out of that blessed condition ; Not many wise men after the flesh , not many mighty , not many noble are called , 1 Cor. 1. 26. Ah! did they that do now so brag that no body dare scarce look on them ; but believe this , it would make them hang down their heads and cry , Oh! give me a Lazarus's portion . But I 'll proceed to the division of my Text and in this Scripture observe these following parts , ( formerly taken notice of ) viz. The parts of the Text are four . 1. The life of the rich man , in these words , There was a certain rich man , cloathed in purple and fine linnen , and fared sumptuously every day . 2. The life of the Beggar , in these words : Also there was a certain Beggar , named Lazarus , which was laid at his Gate full of sores , &c. 3. The death of the Beggar , in these words ; And it was so that the Beggar died and was carried , &c. 4. The death of the rich man ; The rich man also died and was buried . In the first part , I note these three circumstances . 1. What this Rich Man was , and whether there were any such man or no. 2. What his Apparel was ; not mean or ordinary , but Purple and fine Linnen . 3. That his Diet was not base , nor homely , but delicious , and not once , nor twice , but every day . In the Life of the Beggar , I find four Circumstances . 1. Where he lived : in no Palace or House , but at the Rich mans Gate . 2. How he lived : neither in Health nor Wealth , but miserable , full of Sores . 3. That he desired in this life , not Lordships , or Houses , or Land , or Gold , or Silver , but Crumbs to save his Life . 4. Who shewed the Beggar kindness in his Life ? Not the Rich man , but the Rich mans Dogs , The Dogs came also and licked his Sores . In the death of the Beggar , I note these three Circumstances . 1. What became of his Body being dead ? No mention hereof is made in Holy Scriptures ; it may be it was Buried with little or no respect , because he was a poor man , or else cast into some Ditch , by reason of his Sores . 2. What became of his Soul ? It went not out to Purgatory ( ●or there is no such place ) but it was carried into Abraham's Bosom . 3. By whom ? By Angels . It was carried by Angels into Abraham ' s Bosom . In the Death of the Rich man , I note these two Circumstances . 1. What became of his Body being dead ? It was Honourably Buried because of his great Substance . 2. What became of his Soul ? It went to Hell. He being in torments , lift up his Eyes , and saw Abraham afar off , and Lazarus in his Bosom . Of these successively . And first , in the life of the Rich man , we noted what this Rich Man was , whether there was indeed any such man or no : Wherefore here may a Question arise , whether this be a Parable or History : The Writers hereof do not agree . Marlorat saith , Quanquam quibusquam haec simplex Parabola esse videtur , tamen quia his Lazari nomen exprimitur , rem gestam narrari probabile ; Some are of that mind , that this is a Parable , yet because ( saith he ) Christ twice expresseth the name of Lazarus , it argueth , that he spake of a thing that was so done indeed . Likewise saith Franciscus Lambertus , Credendum magis esse historiam & exemplum verum quàm Parabolam ; It must be believed that this is rather a History , and a true Example than a Parable . But Theophilactus is of a contrary opinion , who saith , Parabola haec est & non vera historia ; This is a Parable and no History . Erasmus also saith , that it is but a Parable , whereby Rich Men may learn to be merciful to their poor Brethren , that they may speak for them in the day of Vengeance and Wrath. Many Writers there are also , that rather aiming at the Arguments and Observations herein , have not set down their Judgments , whether it be a Parable or History : Therefore it might seem Wisdom in me to suspend my judgment also herein , especially , since Marlorat saith , Paru● re●ert , ut tam sit Parabola , an Historia , modo summam doctrinam teneant lectores . It greatly skilleth not whether it be a Parable or History , so that we duly consider the Doctrine herein . But because it is requisite that I also shew my Opinion , I will return my Verdict , according to my Evidence : And therefore in naked truth I find and hold that it is a Parable : And my Reasons are these two : First , because our Saviour in the beginning of this Chapter , doth relate a Parable of the Rich Man that had a Steward , &c. therefore he continueth in this Chapter to open his mouth in Parables , according to the Prophet , I will open my mouth in Parables , and shew dark sentences of old time . Secondly , because the Rich Man cryed out of Hell unto Abraham , and Abraham answered the Rich man ; which needs must be understood Parabolically : For the Damned in Hell cannot see nor hear the Saints that are in Heaven , neither by reason of the distance of place , and also because of many Sphears and Orbs that are betwixt Heaven and Hell , neither shall they see nor know what is done there . And again , Abraham's throat is dry , and cleaveth to the Roof of his Mouth : Therefore he cannot speak so loud as to be heard out of Heaven into Hell. Therefore it is but a Parable . Secondly , let us consider what his Apparel was , Purple and fine white , as some will have : But we read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although some take it for fine Flax , yet let it here be understood of Silk . There was a very great difference betwixt the Apparel of John the Baptist , and this Man ; John's Rayment was Camels Hair , with a Leathern Girdle about his Loins , which did Argue Repentance and Mortification in him ; but this Rich Mans Apparel was Purple and fine Silk ; whose outward Apparel did argue the Pride at his Heart : The outward Habit for the most part resembles the inward Habit and condition of the Mind . Pride , as saith one , is grounded in the Heart of Man , a Vice most loathsom to God , hateful to Men , and hurtful to the Soul. But let us consider the third Circumstance in the Life of the Rich Man , to wit , what his Dyet was , Deliciously every day : And here we see what the Children of this World delight in , namely , in fulness of Meat , who neglecting the serving of God , have given themselves to serve Bacchus and Venus . Hence one noteth , A gluttonous Person eateth more for Pleasure than Necessity : So did the Rich Man , so did our first Parents , it was not through need or necessity , that they did eat of the forbidden Tree , but through Wantonness , Pleasure , and Idleness . Gluttony is a flattering Devil , and a pleasant sin , and a sweet Poyson , which whoso useth , hath not the use of himself , which who so hath not , hath no sin , for he is all sin it self . Besides , it hath an especial effect , for it doth , as Gregory saith , generate Lust . To be short , it was Gluttony that caused our Parents to transgress . It was Gluttony that caused L●t to commit Incest . It was Gluttony that made Esau to sell his Birth-right . It was Gluttony and Drunkenness that caused Nabal's Death . It was Gluttony that lost Belshasars Kingdom . Be not thou desirous of dainty meats , saith Solomon , For he that loveth Banqueting , shall be Poor , and he that delighteth in Wine , shall not be Rich. But let us a while leave this Rich Man , and consider the second , that which is the Life of the Beggar . There was also a certain Beggar , named Lazarus , &c. And here observe these things : 1. That the Saints of God are a poor contemptible People . There was a certain Beggar : If you understand the word Beggar , to hold forth outward Poverty , or scarcity in outward things , such are Saints of the Lord , for they are for the most part a poor , despised , contemptible People ; but if you Allegorize and Interpret it thus , they are such as beg earnestly for Heavenly food ; this is also the spirit of the Children of God , and it may be , and is a truth in this sense , though not so Naturally gathered from this Scripture . 2. That he was laid at his Gate full of Sores : These words hold forth the Distempers of Believers , saying , he was full of Sores ; which may signifie the many Troubles , Temptations , Persecutions and afflictions in Body and Spirit , which they meet withal while they are in the World ; And also the Entertainments they find at the hands of those ungodly ones , who Live upon the Earth . Whereas it is said , he was laid at his Gate full of Sores . Mark , he was laid at his Gate ; not in his House , that was thought too good for him , but he was laid at his Gate full of Sores : From whence Observe , that the Ungodly World do not desire to entertain and receive the poor Saints of God into their Houses ; If they must needs be somewhere near unto them , yet they shall not come into their Houses : Shut them out of Doors ! if they will needs be near us , let them be at the Gate . And he was laid at the Gate full of Sores . 2. Observe , that the World are not at all touched with the afflictions of God's Children ▪ for all they are full of Sores , a despised , afflicted , tempted , persecuted people , the World doth not pity ; no , but rather labour to aggravate their Trouble by shutting them out of Doors , sink or swim , what cares the World ? they are resolved to disown them , they will give them no Entertaiment ; if the lying in the streets will do them any good , if hard Usage will do them any good , if to be disowned , shut out of Doors , rejected of the World will do them any good , they shall have enough of that , but otherwise , no Refreshment , no Comfort from the World : And he was laid at his Gate full of Sores . Poor Lazarus ! What , lying at a Gate ▪ and full of Sores too ? Would not this Rich Man afford thee some out-house to lie in , to shroud thee from Storms and Tempests ? no : would not his servants pity thee ? no : would not his Children speak for thee ? no : Would not his Wife intreat her Husband for thee ? no : Hadst thou ever done them any wrong ; no : But , Lazarus , it may be thou art stout , and often-times Beggars will be chusers ; thou perhaps wouldest have some great Alms , or Copy-hold , some Farm of this Rich Man ? no : Or thou wouldest have some delicate Meat ? no ▪ Many Dishes ? no : Or thou wouldest sit at the Table with his Sons and Servants ? no , no : What is it then that thou dost desire ? Nothing but Crumbs to refresh my Soul ; nothing but Crumbs to save my Life : Nothing but Crumbs , Crumbs , that fall from the Rich Man's Table : I know that he fared Plentifully , and that he may well spare them . What shall I say of the hardness of this screwing Rich Mans Heart ? Let me speak for Lazarus unto the Rich Man ; yet I shall but asi●am comere , ( as one well observes ) get nothing of this hard Fellow . I have a Message unto thee , O thou Rich Man , from the great God of Heaven , and he doth desire thee that thou respect the Beggar that lyeth at thy Gate pained with sores , pained with grief , and even starved through Hunger : And I beseech thee in Gods stead , that thou have pity on this Beggar , as God shall have pity , mercy , and Compassion on thee , and look what thou layest out , it shall be paid thee again . But he answered I warant you he is some Runnagate Rogue , and so long as he can be mantained by such easie means , he will never take any other Trade upon him : Nay , but good Sir , let please you only to behold this Poor Creature ; which suppose it were granted : and he coming to the Gate where this wre●ched Object lay , seeing him bewrayed with sores , betattered with Rags , and the Dogs licking him , stopping his Nose , with a squeamish Face , and disdainful look , began to say unto him : I see thou art some lewd Fellow , that such Miseries happen unto thee , and such Plagues come upon thee ; it is not for thy goodness , or Righteousness , that these Afflictions light on thee . But he reply'd , O good Master , some Comfort , good Master , some Relief ; good Master , some Crumbs to save my Life , I shall die else , and starve at your Gate ; good Master , I beseech you for Gods sake , I beseech you for Christs sake , take some Pity , some Compassion , some Mercy on me . But he with an Angry look , disdaining Lazarus , said : Away hence thou Idle Rogue , not a penny , not a Morsel , not a crumb of Bread ; and so stopping his Nose from the scent , and his Ears from the Cry of Lazarus , returned unto his stately Palace : And this Poor mans Throat being dry with Crying , his Heart fainting for want of Comfort , his tongue cleaving to the roof of his mouth , being worn out with Fastings and miseries , starved at the Rich Mans Gate . Now , must I speak for dead Lazarus against this Rich Man. Nam si hi tacuissent , nonne lapides clamabunt ; if I should hold my peace , the very stones would cry . O thou Rich Miser , and more than cruel wretch , Lazarus is dead , he is dead at thy Gate , and his Blood shall be upon thee , thou shewedst no Mercy unto him , no Mercy shall be shewed to thee , thou stoppedst thy Ears unto his cry , thou shalt cry and not be heard . It is inhumane Wickedness to have no Compassion on distressed Lazarus , but most of all , to let him starve at thy Gate for want of Food . What did be desire of thee but only Crumbs to save his Life ? Is it not a small thing , I pray thee , that thou having abundance of Meat , shouldst see him starve for Bread ? That thou flourishing in Purple and Silk , would see Lazarus lye in Rags ? That thou seeing even thy Dogs have pity on him , thou wouldst have no pity upon him thy self ? What Eyes hadst thou that wouldest not see his Sores ? What Ears hadst thou , that wouldest not hear his cry ? What Hands hadst thou that would not be stretched out to give , What Heart hadst thou that would not melt in thy Body ? What Soul hadst thou , that would not pity his silly Soul , this wretched Body , poor Lazarus ? If the stones could speak , they would cry , fie upon thee : If thy Dogs could speak , they would condemn thee of unmercifulness : If dead Lazarus were here , his Sores would bleed ▪ afresh before thy face , and ●ry in thine Ears , that thou art guilty , guilty of his Blood , and that thy sin is more than can be pardoned . Why should not I tell thee the Portion that is prepared for thee ? This shall be thy Portion to drink : Let thy days be few , and let another take thine Office : Let thy Children be Fatherless , and thy Wife a Widow : Let thy Children be Vagabonds and beg their bread , let them seek it also out of desolate places ; let the Extortioner consume all that thou hast and let the stranger spoil thy Labour : Let there be no Man to pity thee , nor to have compassion on thy Fatherless Children : Let thy Memorial be clean forgotten , and in the next Generation let thy Name be clean put out : Let him be an accursed Example to all the World : Let him be cursed in the City , and cursed in the Field ; let him be cursed when he goeth out , and when he cometh in ; let him be cursed when he lyeth down , and when he riseth up : Let all Creatures , and the Creator himself forsake him , Angels reject him , Heavens frown at him , Earth open thy Mouth , Hell receive him , Spirits tear him , Devils torment him , let no mercy be shewed unto him that shewed no mercy ; Thus shall the miseries of Lazarus be revenged by the just plagues that shall justly fall upon the Rich man's head . Secondly , In the Life of Lazarus I noted how he lived , to wit , miserably and full of Sores , and yet this rich Man would not pity him . Christ could not of his mercy but cure the Leper , when he saw him full of Sores and Leprosie ; and Elisha could not but out of Humanity teach Naaman the Assyrian to wash himself in Jordan , that he might be whole , but this rich Man would not help the poor Beggar , neither by his counsel , Purse , Table , or Crumbs , but let him alone to pining Misery at his Gate . Here we note in the person of Lazarus , the great miseries and Afflictions that the Church of God doth endure in this World. Great are the troubles of the Righteous , saith David ; not small or few , but great and many , Psalm 34. Again , He will throughly purge his floor , not slightly , nor by halves ; thorowly , Mat. 3. And he will search Jerusalem with Candle-light , lest he should over-slip any wickedness therein . And further to prove this , we have many examples in the Scripture , but that well known out of Job , may not be omitted , whose miseries were more than many , and intolerable : As first , he being a just man , and one that feared God , to be thus plagued : For when one Messenger was relating tragical News to him , there came another on the neck of him , like the waves on the Sea. While he was yet speaking , there came another ; While the other was yet speaking , there came another ; yet this good Man had not so much as an hours respite to breath , or to receive comfort and consolation by any means : His goods were lost , his Body plagued , his Servants slain , his Sons were dead , and no Creature left alive to comfort him , but only a froward Wi●e to grieve and vex his heart . Miseria est copia tribulationis , & inopia consolationis , quando multifariè quis patitur : & a nomine relevatur ; Misery is then a Sea of tribulation , and scarce a drop of consolation , when a Man is oppressed many ways , and relieved by no means . Thirdly , In the Life of the Beggar we noted what he desired in this life , Crumbs , desired to be refreshed with the Crumbs that fell from the rich man's Table . By these words our Lord Jesus doth shew us the frame of a Christians heart , a●d also the heart and carriage of worldly men towards the Saints of the Lord. The Christian's heart is held forth by this , that any thing will content him while he is on this side Glory ; And he desired to be fed with the Crumbs , the Dogs meat , any thing ; I say a Christian will be content with any thing , if he have but to keep life and soul together ( as we use to say ) he is content , he is satisfied ; he hath learned , if he hath learned to be a Christian , to be content with any thing ? as Paul saith , I have learned in whatsoevir state I am , therewith to be content . He learns in all conditions to study to love God , to walk with God , to give up himself to God ; and if the Crumbs that fall from the Rich mans Table will but satisfie nature , and give him bodily strength , that thereby he may be the more able to walk in the way of God , he is contented , and be desired to be fed with the Crumbs that fell from the Rich man's Table . But mark he had them not ; you do not find that he had so much as a Crumb or scrap allowed unto him . No , then the Dogs will be beguiled , that must be preserved for the Dogs . From whence observe , that the ungodly world do love their Dogs better than the Children of God ; you 'll say that is strange : It is so indeed , yet it is true , as will be clearly manifested ; as for instance , how many pounds do some men spend a year on their Dogs , when in the mean while , the poor Saints of God may starve for hunger ? they will build Houses for their Dogs , when the Saints must be glad to wander , and lodge in Dens and Caves of the Earth , Heb. 11. 38. and if they be in any of their Houses , for the hire thereof , they will warn them out , or Eject them , or pull down the House over their heads , rather than not rid themselves of such Tenants . Again , some men cannot go half a mile from home , but they must have Dogs at their he●ls , but they can very willingly go half a score miles without the society of a Christian . Nay , if when they are busie with their Dogs , they should chance to meet a Christian , they would willingly shift him if they could : they will go on the other side the Hedge or the way , rather than they will have any society with him ; and if at any time a Child of God should come into a House where there are but two or three ungodly wretches , they do commonly wi●h either themselves or the Saints out of doors ; and why so ? because they cannot down with the society of a Christian : though if there come in at the same time a Dog , or a Drunken swearing wretch , which is worse than a Dog , they will make him welcom , he shall sit down with them , and partake of their Dainties . And now tell me , you that love your sins and your pleasures , had you not rather keep company with a Drunkard , a Swearer , a Strumpet , a Thief , nay a Dog , than with an honest-hearted Christian ? If you say no , what means your sour carriage to the People of God ? Why do you look on them as if you would eat them up ? yet at the very same time , if you can but meet with your Dog , or a drunken companion , you can ●awn upon them , take acquaintance with them , if it be two or three times in a Week : But if the Saints of God meet together , pray together , and labour to Edify one another , you will stay till Doomsday before you will look into the House where they are . Ah Friends , when all comes to all , you will be found to love Drunkards , Strumpets , Dogs , any thing ; nay to serve the Devil , rather than to have loving and friendly Society with the Saints of God. The Dogs came and licked his sores . The Rich Man's Dogs by licking Lazarus , taught their Master to have mercy on him , but he would not , therefore he had worse than a doggish Nature , and cruel Heart . But here first we note God's Providence toward his Children , he will have them comforted and fed , though by dumb and only sensible Creatures ; so the Dogs here came and licked Lazarus's sores . So Elias was fed by Ravens to save his life , 1 Kings 19. 4. And thou shalt drink of the River : and I have commanded the Ravens to ●eed thee there . But again , Secondly , In that , Dogs came and licked Lazarus ' s Sores , when the Rich Man himself forsook him , we observe that sensible dumb Creatures of the Earth ( are in their kinds ) better ▪ than many men . Therefore it is that God complaineth by the mouth of the Prophet ; The Ox knoweth his owner , and the Ass his Masters Crib , but my People will not know me , saith the Lord. So the Dogs here knew Lazarus to be pained ▪ but the Rich man would not vouchsafe to know him : Therefore his own Dogs condemned him of merciless Cruelty . Here Beloved , you may see not only the afflicted state of the Saints of God in this World , but also , that even Dogs themselves , according to their kind , are more favourable to the Saints than the sinful World ; though the ungodly will have no mercy on the Saints , yet it is ordered so that these Creatures , Dogs , Lions , &c. will. Though the Rich Man would not entertain hi● into his House , yet his Dogs will come and do him the best good they can , even to lick his running Sores . It was thus with Daniel , when the World was against him , and would have thrown him to the Lions to be devoured : the Lions shut their mouths at him ; so that there was not that hurt befel to him as was desired by the Adversaries , Dan. 6. But now let us consider the Third Part , which is the Death of the Beggar . It was so that the Beggar died . Here is the adage fulfilled , Mors optima rapit , deterrima relinquit . Now must I speak of Tragical matters , of Funerals and Obsequies , of Dissolution and Death . This Beggar died , that represents the Godly ; and the Rich Man died , that represents the Ungodly : From whence Observe , neither Godly nor Ungodly must live always without a change either by Death or Judgment : The good man died , and the bad man died ; that Scripture doth also back this Truth , that good and bad must die , marvellous well , where it is said , And it is appointed to men once to die , and after that the Judgment , Heb. 9. 27. Now , when it is said , the Beggar died , and the Rich man died , part of the meaning is , they ceased to be any more in this World I say , partly the meaning is so , but not altogether , though it be altogether the meaning , when some of the Creatures die , yet it is but in part the meaning , when it ▪ is said , that Men , Women , or Children die ; for there is to them something else to be said more than a barely going out of the World ; for if when unregenerate Men and Women die , there were an end of them , not only in this World , but also in the World to come , they would be more happy than now ; for when ungodly men and women die , there is that to come after Death , that will be very terrible to them , namely , to be carryed by the Angels of Darkness from their Death-beds to Hell , there to be reserved to the Judgment of the great day , when both Body and Soul shall meet and be united together again , and made capable to undergo the uttermost vengeance of the Almighty to all Eternity . Ah , Beloved , if this great Truth , that men must die , and depart this World , and either enter into Joy , or else into Prison , to be reserved to the Day of Judgment , were believed , we should not have so many Wantons walk up and down the streets as there do ; at least , it would put a mighty check to their filthy Carriages , so that they would not , could not walk so basely and sinfully as they do . Belshazzar , notwithstanding he was so far from the fear of God as he was , yet when he did but see that God was but offended , and threatned him for his Wickedness , it made him hang down his head , and knock his knees together , Dan. 5. 5 , 6. If you read the Verses before , you will find , he was careless , and satisfying his Lusts in Drinking , and playing the Wanton with his Concubines : But so soon as he did perceive the Finger of an hand writing , Then ( saith the Scripture ) the King's countenance was changed , and his thoughts troubled him , so that the joynts of his Loins were loosed , and his knees smote one against another . And when Paul told Felix of Righteousness , Temperance , and Judgment to come , it made him tremble . Further , this is a certain truth , that not only the Wicked , but the Godly also must have a time to depart this Life . And the Beggar died ; the Saints of the Lord they must be deprived of this Life also , they must yield up the Ghost into the hands of the Lord their God ; they must also be separated from their Wives , Children , Husbands , Friends , Goods , and all that they have in the World , for God hath decreed it : It is appointed , namely , by the Lord , for Men once to die , and we must appear before the Judgment Seat of Christ , as it is , 2 Cor. 5. 10 , 11. But again , in the Death of the Beggar : First we noted what became of his Soul , It was carried by Angels into Abrahams Bosom . Whereby we learn the Immortality of the Soul. Pythagoras was the first among the Grecians , that taught the Soul was Immortal . The Philosophers also , and Heathen Poets do prove the Immortality of the Soul. Cedit enim retro de terra quod fuit ante In terram , sed quod missum est ex aetheris oris Id rursum coeli fulgentia templa receptant . The part of Man that was made of Earth , went to Earth , and that part as came from Heaven , went to Heaven again . But leaving these , we prove by Scripture the Immortality of the Soul , Man was made a living Soul. Therefore the Soul is Immortal . And here in the Text , Lazarus being dead , his Soul was carried into Abraham ' s Bosom . Here therefore is the damnable Opinion of the Atheists overthrown : For if they deny God , they must also deny that they have Souls , and so consequently that they are not men . But St. John teacheth them , that all things were made by the Word of God , and without it nothing was made ; therefore if they are made they are made by the Word of God , and of a reasonable Soul , which do acknowledge and believe in the Creator . Anima est primum principium vitae per se subsistens , incorporea a● incorruptibilis : The Soul is the first beginning of Life , subsisting of it self , incorporeal and incorruptible . St. Austin , Anima est spiritus , est substantia incorporea , corporis sui vita sensibilis , invisibilis , rationalis , immortalis . The Soul of man is a spiritual , or incorporeal substance , sensible , invisible , reasonable , immortal : For as he also saith , Solu● homo habet animam rationalem : Only Man with an Immortal Soul. Lazarus Soul was carried into Abraham's Bosom , which is a quiet Haven , which the faithful have gotten by the troublesom Navigation of this Life , that is , the Kingdom of Heaven . Here therefore we note that the Souls of the Elect being separated from their Bodies , are presently in Joys , and are carried into Abraham's Bosom ; so called , because it belongeth only to the Faithful . Well then , Lazarus Soul went to Heaven ; and Christ said to the Thief on the Cross , This day shalt thou be with me in Paradise . Not to morrow or next Year , but this day . Therefore the Souls of the Elect being separated from their Bodies , are in Joy and Rest . As also on the other side , the soul of the Rich man and the Damned , after they be separated from their Bodies , are in Hell Torments . And thus much concerning the place whither Lazarus soul was carried , being dead ; namely , into Abraham's Bosom . Lastly , We noted by whom , by Angels : It was carried by Angels into Abraham ' s Bosom . And here an Objection ariseth , viz. If this be so , that the Godly die as well as the Wicked , and if the Saints must appear before the Judgment-seat , as well as the sinners , then what Advantage have the Godly more than the Ungodly , and how can the Saints be in a better condition than the Wicked . Answ . Read the 22d . Verse over again , and you shall find a marvellous difference between them , as much as is between Heaven and Hell , everlasting Joy , and everlasting Torment ; for you find , when the Beggar died , which represents the Godly , he was carried by the Angels into Abraham's Bosom , or into everlasting Joy , Psal . 1. But the Ungodly are not so , but are hurried by the Devils into the Bottomless Pit , drawn away in their Wickedness , Prov. 14. 32. for he saith , And in Hell he lift up his Eyes ; when the Ungodly do die , their misery beginneth , for then appear the Devils like so many Lions , waiting every moment till the soul depart from the Body ; sometimes they are very visible to the dying Party , but sometimes more invisible : But always this is certain , they never miss of the soul , if it do die out of the Lord Jesus Christ , but do hale it away to their Prison , as I said before , there to be tormented and reserved until the great and dreadful day of Judgment , at which day they must , Body and Soul , receive a final Sentence from the Righteous Judge , and from that time be shut out from the Presence of God into everlasting woe and distress . But the Godly , when the time of their departure is at hand , then are also the Angels of the Lord at hand ; yea , they are ready waiting on the ●oul , to conduct it safely into Abraham's Bosom . ● do not say , but the Devils oft-times are very bu●ie doubtless , and attending the Saints in their ●ickness ; yes , and no question , but they would willingly deprive the soul of Glory . But here ●s the comfort , as the Devils come from Hell ●o devour the soul ( if it be possible , at it's de●arture ) so the Angels of the Lord come from Heaven , to watch over and conduct the soul ( in spight of the Devil ) safe into Abraham's bo●om . David had the comfort of this , and speaks it ●orth for the comfort of his Brethren , Psal . 34. ● . saying , The Angel of the Lord encampeth round about them that fear him , and delivereth them . Mark , the Angel of the Lord encampeth round about his Children , to deliver them : From what ? From their Enemies , of which the Devil is not the least : This is an excellent comfort at any time , to have the holy Angels of God to attend a Poor Man or Woman , but especially ●it is comfortable in the time of distress , at the time of Death , when the Devils beset the Soul with all the Power that Hell can afford them , ●ut now it may be , that the glorious Angels of God do not appear at the first , to the view of the Soul ; nay , rather Hell stands before it , and the Devils ready , as if they would carry ●t thither , but this is the comfort , the Angels do always appear at the last , and will not fail ●he soul , but will carry it safe into Abraham's ●osom . Ah! Friends , consider , here is an ungod●y man upon his Death-bed , and he hath none ●o speak for him , none to speak comfort unto ●im , but it is not so with the Children of God , ●or they have the spirit to comfort them . Here ●s the ungodly , and they have no Christ to pray for their safe Conduct to Glory , but the Saints have an Intercessor , John 17. 9 ▪ Here is the World , when they die , they have none of the Angels of God to attend upon them , but the Saints have their Company . In a word , the unconverted person when he dieth ▪ he sinks into the bettomless Pit ; but the Saints when they die , do ascend with and by the Angels into Abraham's Bosom , or into unspeakable Glory , Luke 23. 34. And so let us consider the fourth and last part , which is the Death of the Rich Man. The Rich Man died also , &c. Here ●…e may again see , that Death is the way of all flesh . Death shaketh Cedar and Shrub , Death calleth away the Rich man from his pleasure , and Lazarus from his Pain , and all must obey when Death calleth . It is not the Majesty of a Prince nor Holiness of a Priest , strength of Body , feature of Face , Wisdom , Beauty , Riches , Honour , nor any such secular regard can plead against Death , or priviledge a man from the Grave , Statutum est omnibus semel mori : The Decree is out , all must die once ; all must taste of this distasteful cup of death . Let us know then that the Pale Horse , and he that sitteth thereon , whose name is Death , comes running on towards us , fall that is within us , and without us , are Remembrancers of Death . The Sun rising in the East , and setting ▪ in the West , sheweth our rising and alling , our coming in and going out of this World. All cry unto us we must away , we must away , we must hence , as Christ said , My Kingdom is not of this World. Death is a separation of the Soul from the Body ; the Husband separated from the Wife of his youth ; the Father separated from his Children whom he dearly loved ; the Children from their Parents , the Master from his Servant , and the Servant from his Master , thus Parents and Friends ' and all must part . The first circumstance of the Rich man is , to know what became of his Body ? It was honourably buried . But here we see that honourable Burial doth not profit the damned soul . Tares are sown as well as Wheat in all times ; if the one grow up for the fire , the other for the barn ; Gather the Tares in bundles , and burn them , but gather ▪ ●●e Wheat into my barn , Matth. 1. 30. But let us lastly consider what became of his Soul. And being in Hell Torments , &c. But because ●one can so well relate miseries , and none can de●cribe the torments of Hell so well as he that hath ●elt the same , let the Rich man himself speak , and ●et us hear him what he saith , he being in Hell tor●ents , he thus beginneth : O wretch that I am , why did I s●ffer Lazarus to starve at my Gate ? ●or which I am shut in the Gates of Hell. Why did not give Lazarus a crumb of Bread ? for which ● cannot have here now one drop of Water to coo●●y tongue . Why did I shew Lazarus no mercy o●●arth ? for which no mercy is shewed to me in Hell ▪ ●hat shall I do ? for I am tormented in this flame , ● will cry unto Abraham , Abraham have mercy ● me , and send Lazarus , that he may dip the ● of his finger in water , to cool my tongue . I ● tormented here ; Abraham , I am torn in pieces ●e ; Abraham , I am plagued and continually pained ●e ; Abraham , here my purple Rayment is flames ●●re , my light is darkness , my day night , my com●ions are Devils ! O how they hale me ! O how ● pull me ! O how they vex and torment me ! ●e my feet are scorched , my hands are seared , my ●t is wounded , my eyes are blinded , my ears are ●d , my senses confounded , my tongue is hot , it is very hot : send Lazarus therefore , Abraham , with a drop of Water to comfort me ; one drop , good Abraham , one drop of Water . But Abraham answered him : Thou damned wretch , once thou didst disdain Lazarus , once thou didst refuse Lazarus , once thou didst scorn Lazarus , now Lazarus shall disdain , refuse , and scorn thee : once thou stoppedst thine ears from the cry of Lazarus , now he ●lops his ears from thy cry : once thou turnedst away thy face from Lazarus ; now he turneth away his face from thee : once thou deniedst crumbs to Lazarus , now he denieth water to thee , not a spoonful , not a drop of water . Oh Abraham , but now if I had my goods , I would give Lazarus all for a drop of Water : Now if I had a million of Gold , I would give it all for a drop of water : now if I had a world of wealth , I would give i● all to Lazarus ; therefore , good Abraham , one dro● But he answered , No not a drop ▪ Not a drop ? Then cursed be the day wherein I w● born , and cursed be the night wherein I was conceived cursed be my Father that begot me , and cursed be ● Mother that bare me ; cursed be the place that k● me ; cursed be the delicate Robes that cloathed me , cur● be the delicate Meat that fed me ; let me be most acc●sed of all creatures both in Heaven and Earth . And ● leave we him cursing , who indeed was most accused ; and learn that the souls of the damned b●ing separated from their bodies , are in H● Torments . But to conclude all in one word , and to app● all that hath been spoken to this present t● and place , let us all in our vocations and plac● follow the advice of a late Eminent ●● viz. to learn to have mercy on Lazarus , that i● on our poor Brethren , that we may find mer● and that mercy may rejoyce in Judgment : a● you that are Magistrates of this City , think ap● Lazarus that lyeth in your Streets , that pineth at your gates , that starveth in ▪ your Prisons for want of Crumbs : Heark , how they cry Bread , bread , a loaf of bread for Jesus sake . Who would not hear them ? who would not pity them ? who would not comfort them ? Also see that you chuse good and merciful Officers in your Spittles and Hospitals , that may feed Lazarus , and not fill their own Purses and Bellies , as the rich man did . And you that sit in the seat of Judgment , and are Gods ●here on earth , let the matter be rightly judged between the rich man and poor Lazarus ; let equi●ty be in your right hand , and justice in your left ; consider that Lazarus is poor , and that he is not a●le to wage Law against the rich man , yet defend ●im and let him have right . Defend the Father●ess and Widdow . See that such as be in need ●nd necessity have their right : then shall the ●ighteous God of Heaven bless you , and bless the ●and for your sake ; then shall we be with Lazarus ● the blessed place of rest , whilst wretched Dives ● tormented in Hell flames , ( even in that burn●g prison where angry and enraged Devils shall ●e his Tormentors to Eternity ) where he will be ●r ever crying and groaning out in this kind of ●oleful manner following , viz. ●h ! cursed , cursed , most accursed Soul , ● Where am I now ? what Friends are those that howl ? ●ey seize upon me , they torment me sore , ● I Shreik with anguish , they in fury roar . Earths deep center ; dark and dreadful Cell , Where only angry damned Spirits dwell grossest darkness , yet my sight so clear , Most hideous Visions to the same appear . In Hell , indeed , where I endure that curse Which shall not cease , but be hereafter worse In fire infernal ; out of measure hot , Which ever burns , and yet consumeth not . I rave , I curse , and I accuse my fate , As if such torments were unjust , too great ; But Conscience nips me with , not so : I try To kill that worm , but oh ! it will not die . Most wretched I , besides the Woes I have , Methinks I hear my bones within my Grave , ( As troubled with some fatal Trumpets sound ) Begin to shake and shiver in the ground . Alas , alas , what shall of me become When wretched , go , ye cursed , is my doom . How shall my Soul and Body both affrighted , Then curse the hour they were again united . How shall the Devils then with fury driven Sieze me for Hell , when sentenc'd out of Heaven ; And on me with much insultation rage , As if my torments might their own asswage . Then with the hideous howling heard of Hell , I shall be thrown down to that dreadful Cell , Where we in flames , which never fail , shall burn ; From whence we never , never shall return . The Winding-Sheet . NOw where am I ? If I look behind me , I see Death hastning after me , nay , that Death ●s at my Back : If I look forward , I see Heaven and Hell before me , my self standing on the very brink of Time , and my next step ( for ought I know ) may be into Eternity of joy or sorrow , where I did but now by Faith see o●hers were , there I my self must quickly really be , there I shall rejoyce with them . If I look a little before me , I may see my self cast down upon a Bed of sickness ; my Friends weeping , and fearing I shall die ; the Physicians are puzled , and at a loss , giving me over for the Grave , and my self gasping for Life , and breathing out my last . If I look but a little before me , I can as ●t were hear my Friends saying , He is dead , he is dead , he is gone , he is departed , and then ( as it were ) I might see them haling me out of my bed , and wrapping me in My Winding Sheet , and nailing me up in my Coffin . I might see my Grave a digging , and men hired to carry me on their shoulders from my house to my Long Home , Relations and Neighbours following after to see me lodged in the Dust , to lye and rot among the Dead . But before all this can be done to my Body , my Soul hath taken it's flight into Eternity , where it is without change or alteration , for ever to be with God or Devils . Oh that I ●ould then work it on my heart , that I must quickly be either in Heaven or Hell , that I have a long Race to run by a short breath , ( if I enter Heaven , ) a great way to go in a few hours . The Sun who goes so many miles in a minute , the stars of the firmament , which go so very many more , go not so fast , as my body to the Earth . In the same instant that I feel the first attempt of the disease , I feel the victory ; In the twinkling of an eye , I can scarce see ; instantly the tast is insipid and fa●uous ; instantly the appetite is dull and desireless : instantly the knees are sinking and strengthless ; and in an instant , sleep , which is the Picture , the copy of Death , is taken away , that the original , Death it self may succeed , and that so I might have death to the life To return from the dead , is impossible ; all my life then I will prepare for death . They call death Charons boat , I am sure it wafts ▪ the Soul from a material to an immaterial World. I have but one step to Eternity : it is from life to death , I will be preparing this body of mine , to win the garland of a blessed Immortality . O the serious thoughts while I live ! How I must die , these do so make me run , that I may obtain a Crown of glory . The sound of the Passing Bell assures me there is some to day likely to die ; it is so ●igh Night , it is high time then to work out my Salvation ; lest the Night of death put in , and none can work . I have a task set will take up all my time , viz. to die well ; while I live then , I will learn to die ; lest being found unprepared , it be said , Thou fool , this night thy Soul shall be required of ●hee . Maximilian the Emperor made his Coffin always to be carried along with him , to this ●nd , that his high Dignity might not make ●im forget his Mortality . What was long since decreed in Heaven , God hath sent Warrants to execute on Earth , ●●mel mori , for us once to die . Kings Xerxes standing on a Mountain , and ●aving many hundred thousand of his Souldiers standing in the plain , fell a weeping , to think ●pon it , how in a few years , and all those gal●ant valiant men must die . Adam , he lived 930 years , and he died . Enoch , he lived 96● years , and he died . Methusalem lived 967 years , and he died . O the longest 〈…〉 hath its night and in the ●nd ●man must die ! The Princes of the Nations ▪ pass sentence of death upon others : Well , it is not long , but ●heir turn will come , Semel mori once to die . Many of us live where our parents lived , and live of the same lands which they lived of : It is not long , and our Children shall do as much for us ; For we must go hence , and be seen no more . Some ride Post , some Hackney pace , at serius , citius , sooner , later , all arrive at the Common Inn , the grave , and die . Some have the Palsie , some the Apoplexy , some a Feaver , some an Ague , some a Consumption , some none of them : yet the sick , the sound , they all meet in the end , at the same Rendezvouz , at the House of Death . The Scholar thinks to delude Death with hi●s Fallacies . The Lawyer puts in his Demur , the Prince his plea is State affairs : at aquo pulsat pede , Death knocks at all doors alike ; and when he comes , they all go hence , from their houses to their graves . Joseph the Jew , in his best health made his Stone-Coffin be cut out in his Garden , to put him in mind of his Ego abeo , I go hence . The Persians they buried their dead in their houses , to put the whole houshold in mind of the same lot , Semel mori , once to die . Simonides , when commanded to give the most wholsom rule to live well , willed the La●edemonian Prince ever to bear in mind , Se tempore brevi moriturum : ere long and he must die . I have read of a sort of people that used dead mens bones for money , and the more they have , they are counted the more rich : Herein consists my richest treasure to bear that about me will make me all my lif●●ember my end . Great Sultan Saladan , Lo●● of many Nations and Languages , commanded upon his death-bed , that one shall carry upon a Spears point through all his Camp , the Flag of Death , and to proclaim , for all his wealth , Saladan hath nought left , but this winding-sheet , An ensured Ensign of Death triumphing over all the Sons of Adam . I uncloath my self every night , I put off all , but what may put me in mind of my winding-sheet . Anaxagoras having word brought him , his onely son was dead ; his answer was , Scio me genuisse mortalem , I know he was born to die . Philip of Macedon gave a Boy a pension every morning to say to him Philippe , memento ●e hominem esse , Philip remember thou art a man , and therefore must die . We read of Philostrates , how he lived seven years in his Tomb , that he might be acquainted ▪ with it , against the time he came to be put into it : Oh , an Apprentiship of years , is time little enough to make us perfect in the Mystery of Mortality . Divine Meditations arising from the Contemplation ▪ of these sad and serious Sentences . 1. Med. IS it not high time to make fit to die , considering thy Winding Sheet lies ready for thee , and the Bell tolls thee away . Say with thy self , My want is great , my time is almost run : If I make not market to day , I am not sure to do it to morrow . O the uncertainty of Life shall be the Alarum-Bell to give me now notice , to work out my Salvation with fear and trembling . O , I am never so nigh my God , as when I think of my end . FRIEND , let Death be in thy thoughts , and God will be in thy heart . 2. Med. Meditate , since man must die , Lord , what danger in dying unprepared ! this is Maxima miseria , A misery of miseries ; and St. Augustine gives the reason . For that look how a man goeth to that prison the Grave , so he goeth to the Judgment-hall to be tryed . But oh Death , thou Common Butcherer of human Nature ! after thy great stroak be struck , I am not dead , but asleep . Blessed be thou my God , who hast made my grave my bed , in which , after I have taken some silent rest , the noise of the Archangel with his Trumpet , shall awake and raise me , from a Death for sin , to a life of glory . Death is the way we must all walk to Life : Some ancient Fathers , and some late Writers ( says the Lord Manchester ) have fixed upon the Love of God ; Some , upon the Passion of Christ ; Some , upon the Joys of Heaven ; Some , upon Contempt of the World ; several others , upon divers other subjects : All opening , that some one is to be chosen . For whoso will live to himself , must be at leisure for God. And a wise man saith , Wisdom is to be written in time of leisure : Whoever is lessen'd by work , he cannot tend it . I being in my accustomed retiredness , disengaged from publick affairs ( which was but seldom ) found it useful , fruitful and delightful , To bestow my thoughts upon my latter end . There be four last things , say the Fathers , Heaven , Hell , Death , and Judgment . All Subjects large enough . But considering I had passed so much Employment , so many Offices , so long Practice in several professions , I now thought it time to seize on Death , before it seiz`d on me . Lord , teach me to number my days , that I may apply my Heart to Wisdom . After long meditation , this I found , that when Meditation had begotten Devotion , then it applyed it self to Contemplation ; which required a settlement upon some Divine Object . And what more heavenly than the thought of Immortality ? What so necessary as the thought of Death ? Herein therefore I complyed with my own desires , and did so as it were weave my own windingsheet by making choice of Death for the Subject of my Contemplation . We should not diffuse our thoughts into variety of Considerations , but recollect them into one by Contemplation . Herewith a man's soul being once affected , hardly shall he obtain leave of his thoughts to return again to employments . And lest I , busied about many things , should remain unknown unto my self ; for the old word is a true one , Neither things read , or understood , profit him at all , who does not both read and know himself . I there applyed my self [ Ad meum novissimum , to my last thing , ] what man liveth , and shall not see death ? And if , after death , The Righteous shall scarcely be saved , we may well be fearful , and had need be careful that we be not taken unprepared . When I was a young Man , ( saith Seneca ) my care was to live well , I then practised the art of well living . When age came upon me , I then studied the Artem bene vivendi . art of dying well ; how to Artem bene moriendi . die well . It is true , The journey of Life appears not to busie men until the end . Yet when I was most busie of all , I delighted my self with this comfort , that a time would come , wherein I might live to my self , hoping to have sweet leisure to enjoy my self at last . And this I am now come to , by disposing , not by changing my self . Lord let me be found in this posture , when I come to die . In the courses of my ▪ Life I have had interchanges : The World it self stands upon vicissitudes : God hath interwoven my life with adversity and prosperity . When I first took me to a Gown , I put on this thought ; I desire a Fortune like my Gown , not long , but fit ; fit for my condition ; finding by others , that a contented kind of obscurity keeps a Man free from Envy . Although any kind of Superiority be a mark of envy ; yet , Not to be so high , as to provoke an ill eye , nor so low as to be trodden on , was the height of my Ambition . But I must confess , I have since had a greater portion of the World's favour , than I looked for : Nevertheless , I never gave trust to fortune , although she seemed to be at peace with me . To check repining at those above me , I always looked at those below me ; nor did any preferments so delight me , or abuse me , as to make me neglect preparing for my dying day . And now , I thank God , I can say , O Lord , my heart is ready . This I have considered , that Life flows away by Hours and days , as it were by drops . Careful Martha was full , busie about many things : but was well advised by Christ , There was only one thing necessary . One thing have I desired of the Lord , that I may dwell in his House for ever ; This was David's unum , his one thing , and , God willing , shall be mine . Amidst these thoughts , I had these things in contemplation . 1. What Death was , and the kinds of Death . 2. Secondly , What fears or joys death brings . 3. Thirdly , When Death is to be prepared for , and How. 4. Fourthly , Death approaching , what our last thoughts should be . Of these things I thus believed . That Death was but a fall , which came by a ▪ Fall. Our first-framed Father Adam falling , in him we all fell . It was not the Man , but mankind . Body and Soul parting . BVt , Oh how bitter , at that time will be the parting of Soul and Body ! We see old acquaintance cannot part without tears . What shall such intimate familiar friends do , as the Soul and Body are , which have lived together from the Womb with so much delight ? In that hour , every man will make Balaam's suit , O that I might die the death of the Righteous ! We all desire to shut up our last scene of Life ▪ with , In manus tuas , Domine ; Into thy hands , O Lord , I commend my Spirit . At this Hour , What would a man give to secure his Soul ? Quid dabis pro animâ tuâ tunc , qui nunc pro nihilo das illam ? What wilt thou give then for thy Soul to save it , who dost so prodigally throw it away now for nothing ? This thou canst not leave behind thee , that will tell thee whether thou goest , and what thou shalt look for : Tunc , quasi loquentia , tua Opera dicent ; Tu nos egisti : Tua opera sumus ; Te non deseremus , sed tecum ibimus ad Judicium : Then shall thy doings , even speaking aloud , say unto thee , Thou hast done us , we are thy works , we will not leave thee , but will go with thee to judgment . In that day shall come into mens minds ( by the Divine Power ) in the twinkling of an Eye , all their past good or evil Works . Memory , the Magazine of the Soul , will then recount all that thou hast done , said , or thought , all thy life long : For there needs no other Art of memory for sin , but misery . Man is a great flatterer of himself , but Conscience is always just , and will never chide thee wrongfully ; it always takes part with God against a man's self : It is a domestick Magistrate , that will tell what you do at home : It is well termed the pulse of the Soul ; therefore if you would know the true state of your Body or Soul , feel how this beats , that will tell you : Yet take heed you make not an Idol of your Conscience ; neither think , as some do , that it is a crime to make a Conscience of our Actions At point of death , if a man will take his aim by the best men that ever lived or died ; that of David , Ezekias , yea , and of Christ himself , ( as he was man ) is able to amaze any man ; when as our Saviour Christ , not many hours before he suffered , said , My soul is troubled , and what shall I say ; and at the very point of Death , said , Father , if it be thy will , let this Cup pass from me . When David said , Save , Lord , for thy mercies sake : For in Death there is no remembrance of thee . And Ezekias wept sore , when he was bid , Put thy house in order , for thou must die : If the Patriar●●s , if the Prophets , if the Apostles , if the Martyrs , if Christ himself was thus troubled at the hour of Death , Wretched man that I am , what shall I do ? We were all to seek , but that Christ bids us , Be of good chear , for I have overcome Death . Caesar Borgi●s being sick to death , said , When I lived , I provided for every thing but death ; now I must die , and am unprovided to die . Previous preparation becomes a wise man. But we are all deceived with this Error , that we think none but old men approach to death : neither experience nor age can work upon us ; so death , that it may more easily surprise us , shrowds it self under the very name of life . He that sees the Basilisk before he be seen of it , avoids the poyson : See Death before it comes , you shall not feel it when it comes . We pray daily ; Lord , Give us this day our daily Bread ; whilst it is called to day : We should remember , Life is but a day , 't is but a day , not an age . Wherefore , saith Solomon , Talk not of to morrow , for thou knowest not what to morrow will bring forth . A man , saith Luther , lives forty years before he knows himself to be a fool ; and by that time he sees his folly , his Life is finished . So men die before they begin to live . To die well , is too busie a work to be done well on a sudden . Deferring , as well as presuming , makes many men implicite Atheists . It was a sweet Speech , and might well have become an Elder Body , which a young innocent Child of my own , used in extremity of sickness , Mother , what shall I do ? I shall die before I know what death is . I beseech you tell me what is Death , and how I should die . Now of the way to die well . HE that would end his days well , must spend them well : 'T is no great matter to live , all do as much ; but few die well . But Death falls sad and heavy upon such , Are little known at home , abroad too much . Man is ready to die before he lives ; but therefore he liveth a time in the world , that he may die betime to the world . His Years come to an end as a Tale that is told . His days deceive him , for they pass as a shadow , by moon-shine ; then appearing longest , when they draw nearest to an end . Job saith , My days are swifter than a Post , they flee away and see no good . The art of dying well is better learnt by Practice , than by Precept . Unto dying well , three Things are most requisite : First , To be often meditating upon Death ▪ Secondly , To be dying daily . Thirdly , To die by little and little . The first step of dying well . OFten meditation of Death brings a man to die in ease ; for it alleviates pains , expels fear , eases cares , cures sins , corrects death it self . The very Thought of Eternity will make easie and pleasant all things we suffer in a miserable Life . How can we be said not to die , when we live among the dead ? We live with so many deaths about us , as we cannot but often think of dying . Every Humour in us engenders Diseases enough to kill us , so that our Bodies are but living Graves ; and we die not because we are , sick , but because we live . And when we recover from sickness , we escape not sickness , but the disease : All this life is but a death of an hour . Familiarity with Death , a soveraign Cordial against Death . THerefore be acquainted with Death betimes ; for through acquaintance , death will lose his horror ; like unto an ill Face , though it be as formidable as a monster , yet often viewing will make it familiar , and free it from distaste : walk every day , with Joseph , a turn or two in thy Garden with death , and thou shalt be well acquainted with the face of death ; but shalt never feel the sting of death : Death is black , but comely . Philostrates lived seven years in his Tomb , that he might be acquainted with it , against his bones came to lye in it . Some Philosophers have been so wrapt in this contemplation of Death , and Immortality , that they discourse so familiarly and pleasingly of it , as if a fair death were to be preferred before a pleasant life . This is well for Nature's part ; and Moralists think this enough for their part to conceive so : But Christians must go farther ; and search deeper : They must try where the power of death lyes . They shall find that the power of every man's death lyes in his own sin ; That death never hurts a man but with his own weapons : It always turns upon us , some sin it finds in us . The sting of Death is sin : Pluck out the sting , death cannot hurt us . The way to die well , is to die often . Let a man often and seriously think of dying , then let him sin if he can , said Picus Mirandula . In Sardis there grew an Herb called Appium Sardis , that would make a Man lie laughing when he was deadly sick : Such is the operation of sin . Beware therefore of this [ Risus Sardonicus ] laughter of Sardis . We count it a fearful thing for a man to be author of his own death ; but a sinful life slays the soul . and so while we live , we kill or lose our better life . The Commandment that says , Thou shalt not kill , especially forbids the murthering of our own Souls . And herein is our happiness ; though we live in sin , yet we die without sin . Therefore to me Death is welcome ; not as an end of troubles , but of sin . Into thy hands I commend my Spirit , for thou hast redeemed me , O Lord God of Truth . The Second Step , To be dying daily . THE second step to dying-well , is , to die daily . Methinks , O my Soul , it is but yesterday since we met , and now we are upon parting ; neither shall we , I hope , be unwilling to take our leaves : for , what advantage can it be to us to hold out longer together . Are we not assured that if our earthly house of this Tabernacle were dissolved , we have a building of God , an house not made with hands , eternal in the Heavens ? Why therefore , O my Soul , shouldst thou be loth to part upon fair terms ? Thou , O my Soul , to the possession of that happy Mansion , which thy dear Saviour hath , from all Eternity , prepared for thee in his Father's house : and thou , O my body , to that quiet repository of the grave ; till ye both shall happily meet in the blessed Resurrection of the Just . I die , that I may not die . I die daily , saith Saint Paul. So many days as thou livest , reckon so many lives ; for he that disposeth all his days as one life , can neither wish nor fear to morrow . The old saying is a good saying ; Do that every day , which thou wouldst do the same day that thou diest . 'T is an excellent thing to make all we can of life , before Death . To die by little and little , the third step . THE third step to dying well is , to die by little and little . Naturally we are every day dying by degrees : the faculties of our minds , the strength of our bodies , our common senses are every day decaying , by little and little : every sin is more than a disease , and a wicked life makes a continual death . Impiè vivere est diu mori ; To live wickedly , is to be long a dying : Therefore saith the good Man , We are killed all the day long . He that useth this course every day . To die by little and little , to him ( let Death come when it will ) it can neither be terrible nor sudden . If we keep a Courser to run a Race , we lead him daily over the place , to acquaint him by degrees with all things in the way , that when he comes upon his speed , he do not start or turn aside for any thing he sees . So let us inure our souls ; and then we shall run with boldness the race that is set before us , looking to Jesus , the Author and finisher of our salvation . To die by little and little , is first to mortifie our lesser sins , and not to say with Lot , Is it not a little one ? There be also a sort of little deaths , sickness of body , loss of Friends , and the like : Use these in their kind , and you may make them kindly helps to dying well . Every change is a certain imitation of Death . Let a man go out as he came into the World ; which was , first by a life of Vegetation , then of Sense , afterwards of Reason . To die daily , is this : daily to attend upon , and exercise that great duty of Mortification , according to our solemn Vow and Covenant made to God at our Baptism : which Vow and Covenant , we renew , at our first coming to the holy and blessed Sacrament of the Lord's Supper . Alas , how few do consider , or understand this great duty of Mortification , and fewer practise it . And yet this , above all others , is the Grace which fitteth and prepareth us for Death ; this Grace putteth us into the possession of Life Spiritual ; and by perseverance in it , into life Eternal , Rom. 8. 13. But if ye live after the flesh ; that is , after the appetites , lusts , affections of the flesh ; ye shall die . But I bless God , I have nothing to do with the World , nor the World with me . Riches , Pleasures , honours transport me not , affect me not ; nor am I dejected and afflicted with poverty , common pains , sicknesses , disgrace or scorn . Christ liveth in me , and I in him ; therefore , I humbly thank the power of his grace , I can die as willingly as I can go out of one Room into another . For the manner of dying . AMongst Men it is a matter of chief mark , the manner of a man's death . The chief good of Man , is his good departure out of this life . Before you die , set your house in order : He that hath not a house , yet hath a soul ; no soul can want affairs to set in order , for this final dissolution . The chief grace of the Theatre , is the last Scene . It is the Evening that Crowns the day ; and we think it no good sign of a fair Morrow , when the Sun sets in a Cloud : The end Crowns every Work. Most men wish a short Death , because death is always accompanied with pain . We die groaning . To lie but an hour under Death is tedious , but to be dying a whole day , we think beyond the strength of humane patience : He that desires to be dissolved , and be with Christ , dies not only patiently , but delightfully . Happy is he , that after due preparation , dies ere he be aware ; so likewise is he happy that , by long sickness , sees death afar off ; for the one dies like Elias , the other like Elisha : both blessedly . The best posture to be found in when Death comes , is in the exercise of our calling : Press , saith St. Paul , towards the mark , for the prize of the high calling , Phil. 3. A good Man , by his good will , would die praying , and do as the Pilgrim doth , go on his way singing , and so adds the pains of singing to that of going ; Who yet by this surplus of pain , unwearies himself of pain . But some wretches think God rather curious , than they faulty , if a few sighs , with a [ Lord have mercy upon us , ] be not enough at the last gasp . But commonly good Men are best at last , even when they are dying . It was a Speech worthy the commendation , and frequent remembrance of so divine a Bishop as Augustine , which is reported of an aged Father , in his time ; who , when his Friends comforted him on his sick bed , and told him , they hoped he should recover ; answered , If I shall not die at all , well ; but if ever , why not now ? Surely it is folly , what we must do , to do unwillingly . I will never think my Soul in a good case , so long as I am loth to think of dying . There is no Spectacle in the World so profitable , or more terrible , than to behold a dying man ; to stand by , and see a man dismanned . Curiously didst thou make me in the lowest part of the Earth , saith David : but to see those Elements which compounded , made the Body : To see them divided , and the man dissolved , is a rusul sight . Every dying man carries Heaven and Earth wrapped up in his bosom , and at this time each part returns homeward . Certainly , death hath great dependency on the course of man's life , and life it self is as frail as the Body which it animates . Augustus Caesar accounted that to be the best death which is quick and unexpected , and which beats not at our doors by any painful sickness . So often as he heard of a man that had a quick passage , with little sense of pain , he wished for himself that Euthanafie : While he lived he used to set himself between his two friends , Groans and Tears . When he died he called for his Looking-glass , commanded to have his Hair and Beard kembed , his reviled Cheeks smoothed up . Then asking his Friends , if he acted his part well , when they answered , Yes ; why then , says he , do you not all clap your hands for me ? Despair in dying , may as well arise from weakness of Nature , as from trouble of Mind : But by neither of these can he be prejudiced , that hath lived well . Raving , and other strange Passions , are many times rather the effect of the Disease , than coming from the mind . For upon Death's approaches , choler fuming to the Brain , will cause distempers in the most patient Soul. In these cases , the fairest and truest judgment to be made is , that sins of sickness occasioned by violence of Disease in a patient man , are but sins of infirmity , and not to be taken as ill signs or presages ; A Son of so many Tears cannot but be saved . I will not despair in respect of that man's impatient dying , whom the Worm of Conscience had not devoured living . Seldom any enter into Glory with ease ; yet the Jews say of Moses , His soul was sucked out of his mouth with a kiss . David in this case , the better to make his way , prayed and cried , Lord , spare me a little . O spare me , that I may recover my strength , before I go hence and be no more . Indeed to Ezekias some Years of Days were lent : But we are not worthy of that favour ; we must not expect that God will bring back the shadow of degrees , when once it is gone down in the Dial of Ahaz ; we must time it as we may , and be content to live and die at uncertainties . Therefore , as a sick man hearkens to the Clock , so let us watch Death . For sudden coming of Death , finding a weak soul unprepared , makes it desperate , and leaves it miserable . Death approaching , what our last Thoughts should be . SEneca saith , the last day judgeth all the precedent . The last is the best ; dying words are weightiest , and make deepest impressions . Our last thoughts are readiest to spend themselves upon somewhat that we loved best while we lived . The soul it self , when it is entring into glory , breaths Divine things . At this time a good man's tongue is in his breast , not in his mouth ; his words are then so pithy and so pectoral , that he cries , O Lord Jesus , take thine own into thy own custody ! Anatomists say , there are strings in a man's tongue , which go to his heart ; when these break , Man speaks his heart . Oh that they were wise ! ( said Moses ) and would understand , and fore-see their latter end . When he was dying Christs last words in the Bible are , Surely I come quickly ; Our answer is , Amen : Even so come Lord Jesus , &c. I have but small acquaintance with the future State , but this I 'm sure there will be no change that will be so surprizing to me as that By Death . It is a thing of which I know but little , and none of the millions of Souls that have past into the invisible World , have come again to tell me how it is . I. It must be done ( my Soul ) but 't is a strange , A dismal and Mysterious change , When thou shalt leave this Tenement of Clay ; And to an unknown somewhere wing away ; When Time shall be Eternity , and thou Shalt be thou know'st not what , and live thou know'st not how . II. Amazing State ! no wonder that we dread To think of Death , or view the Dead , Thou' rt all wrapt up in the Clouds , as if to thee Our very knowledge had Antipathy . Death could not a more sad retinue find , Sickness and pain before , and darkness all behind . III. Some courteous Ghost tell this great Secrecy , What 't is you are , and we must be . You warn us of approaching Death , and why May we not know from you what 't is to dye ? But you having shot the Gulph , delight to see Succeeding Souls plunge in with like uncertainty . IV. When Life 's close knot by writ from Destiny , Disease shall cut , or age unty ; When after some delays , some dying strife , The Soul stands shivering on the ridge of Life ; With what a dreadful Curiosity Does she launch out into the Sea of vast Eternity . V. So when the spacious Globe was delug'd o're , And lower holds could save no more , On th' utmost Bough th' astonish'd Sinners stood , And view'd th' Advances of th' encroaching Flood . O're topp'd at length by th' Elements encrease , With horror they resign'd to the untry`d Abyss . It is very desirable to know in what condition our Souls will be when they leave the Body , and what is the Nature of that abode into which we must go , but which we never saw into ; and through what Regions we must then take our flight , and after what manner this will be done . 'T is certain my Soul will then preserve the faculties that are natural to it , viz. to understand , to will , to remember , as 't is represented to us under the Parable of Dives and Lazarus : But alas ! we little know how the People of the disembodied Societies act , and will , and understand , and communicate their thoughts to one another , and therefore I long to know it . What conception can I have of a separated Soul ( says a late Writer ) but that 't is all Thought ? I firmly think when a mans body is taken from him hy Death , he is turned into all Thought and Spirit . How great will be his Thought when it is without any hinderance from these material Organs that now obstruct its Operations ? In that Eternity ( as one expresses it ) the whole power of the Soul runs together one and the same way . In Eternity the Soul is united in its Motions , which way one faculty goes all go , and the Thoughts are all concentred as in one whole Thought * of Joy or Torment . These things have occasioned great variety of Thoughts in me , and my Soul when it looks towards the other World and thinks it self near , it can no more cease to be inquisitive about it , than it can cease to be a Soul. Tears FOR A Dead Husband . WHen Mary came where Jesus was , and saw him , she fell down at his feet , saying unto him , Lord if thou hadst been here , my Brother had not died , Jo. 11. 32. She wept indeed , yet it was but for a Brother ; and the Jews also wept , vers . 33. yet it was but for a common Friend : But what was all that to the death of a Husband ? O my Husband , my Husband ! That very name of Husband methinks would flatter me with comfort , as if I might imagin that he could hear me . But oh , he is dead , he is dead : He cannot hear me he cannot behold me ; he cannot answer me : His Ears are locked up , his Eyes are closed , his mouth is sealed , his Soul is gone . O what shall I do for my head , my guide , my heart , my Husband ? Were my Saviour upon Earth again , I could send one to him as Mary did , who should say , Lord , behold , he whom thou lovest is dead . Dead , say I● O dead , dead ; he is gone ; he is departed , and can never be recalled . But why ? Why can he not be called back again ? Did not my Jesus cause Lazarus to arise when he had been four days dead ? ver . 39. Yes , he did : But what then ? I neither love my Saviour so well as Mary did , nor ( I fear ) doth he love me so well as he did Mary : or if both were so , yet since Miracles are ceased , I cannot so much as hope that he will call back the Spirit of my Lord , my Husband . Oh could he be wooed by the Tears of a sinful Woman , never did any mourn so much as I would . But nothing will perswade : I seek but the disturbance of him whom I mourn for , if I desire to call him from his eternal rest . When Sarah died in Kirjath-Arba , Abraham stood up from before his deceased Wife , and spake unto the Sons of Heth , saying , I am a stranger , and a Sojourner with you : Give me a Possession , and a burying place with you , that I may bury my dead out of my sight , Gen. 23. 3 , 4. Though he so tenderly affected her whilst she was living , yet he would not look too long on her when she was dead . It is a duty as full of humanity to interr with decency the Bodies of the dead , as it is of Religion to love the Persons when they are alive . Yet vain is man in this affection , if he fixeth his love only on the beauty of the body . This flesh which is so tender , this skin which I strive to preserve both smooth and white , must one day be a banquet for the loathed Worms . No greater priviledge belongeth to me than did to my Husband ; for the time will come when I shall follow him to the Earth . Had I loved only his outward form , my love should now either be quite forgotten , or else I should fondly desire to deny it interment : But it was his body enlivened with a rich and excellent Soul , which drew mine affection , and commanded my desires . Had that Soul and body continued their Society , I had been freed from my laments : but they have bid farewell till the general Resurrection , and hence am I enforced to utter my complaints . I weep for my loss because we are divorced : But oh what conflicts then can I imagin that he had , when he was not only to part from his indeared Wife ; but likewise his Soul was to leave this chillowed Earth ! Oh for him , for him , for my loss of him do I pay the tribute of these watering Eyes . Yet these tears must not flow in too great abundance , lest by them I should seem to envy his happiness . Even when his body shall be layed to sleep in the grave , if I mourn too much , it will be justly suspected that too much I loved the worst of my Husband . His Soul , which was his best , is now in perfection , and may not be lamented : his Body which is the worst and grosser part of him , is now to be committed to the Earth whence it came . Thither it must go , to that place I must commend it ; otherwise my former love may be turned into loathing : and that which I esteemed when it was alive , I shall be forced to abhor , if I keep it from the Grave . O it grieveth me each minute that I think of my dearest ; it troubleth and perplexeth me with disturbed thoughts , when I consider how frequently I loved him , yet cannot enliven him . But these are only the fond conceptions of an erring phantasie ; and tell me that I loved him more than I should , or else now I would not grieve so much as I do . If my love to God be so great as I pretend , I shall thankfully acknowledg his Love to the departed . O let it never be said that my Love was Idolatry , in affecting him , too much , who is but dust and ashes . But why sit I musing in these pensive thoughts when I should rather prepare for the burial of the dead ? Have I taken a course for the place of his Rest , where his cold body may be laid to sleep ? This is a duty which every age hath been careful to perform . It was a greater argument of Jehojakim's fury against Vriah the Prophet , that he cast his dead body into the graves of the common People , than that he slew him with the Sword , Jer. 26. 23. It hath also been a testimony of God's revenge , when he suffered not the dead to have a decent interment . If a Man beget an hundred Children ( saith the Preacher ) and live many years , so that the days of his years be many ; and his Soul be not filled with good , and also that he have no burial , I say that an untimely birth is better than he , Eccles . 6. 3. When the Man of God had disobeyed his command , the old Prophet told him , saying , Thy Carcass shall not come into the Sepulcher of thy Fathers , 1 King. 13. 22. This Curse was accounted as full of dread , as any that was sent upon the Sons of Men. But on the contrary Abijah the Prophet telleth the Wife of Jeroboam concerning her sick son Abijah , saying , Arise , get thee to thine house ; and when thy feet enter into the city , the Child shall die : But all Israel shall mourn for him , and bury him ; for he only of Jeroboam shall come to the Grave , because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam 1 Kings 14. 12 , 13. Again , when Huldah the Prophetess did foretell the destruction of Jerusalem , but a respite thereof in the time of J●siah , she told him , saying , Behold , saith the Lord , I ●i●● gather thee to thy Fathers ; and thou sha●●● gathered into thy Grave in peace , 2 Kings 22. 20. Thus hath it often discovered the wrath of the Almighty , when the carkasses of the dead have been denyed their funerals : and on the contrary , it hath sometimes manifested his love , when they have peaceably been brought to their longest home . Burial is the last of duties which we owe unto our friends , to which both religion , and nature , and civility do prompt us forward . When Isaac , being old and full of days , did give up the Ghost , and died , and was gathered unto his people ; his two sons Esau and Jacob buried him , Gen. 35. 29. When John the Baptist was beheaded in the prison his disciples came and took up the body , and buried it , Mat. 14. 12. The disciple that was willing to follow my Redeemer , yet accounted it his duty to attend on the funeral of his deceased Father , and therefore desired , saying , Lord , suffer me first to go and bury my Father , cap. 8. 21. Even the glutton in the Gospel had so much favour as to be brought to his Grave : so saith the text ; The rich man also died , and was buried , Lu. 16. 22. It is then the duty of the living to provide even for the dead , that they may be buried in peace . But is it a matter of any moment in what place we lay the bodies of our deceased friends ? Is it not all one , whether in the fields , or whether in our Golgotha's ? No doubtless , for even the laws of our land are so justly severe against Idolaters , that we suffer not the convicted to be buried in our ground which is dedicated to this use . Neither may they be permitted to mix with our dead , who have desperately become the murderers of themselves : but they lye in the roads , where a stake is set up , to give notice to passengers that they unnaturally hastened their own departure . Is it a matter of some moment to us who are living , that we lay our deceased friends in a place convenient : for although it extendeth not to their knowledge , yet it redoundeth to their honour . But is it not all one in what part of the ground I bury my Husband , so I lay his body in a place that is set apart for that purpose ? Surely no ; although it is equal to him , yet is it not to me . Although at the resurrection we shall meet again , at what distance soever our Graves shall be made ; yet there is some reason we should be buried so near as we may , that as our bodies were injoyned a mutual society in the time of life so they might also sleep together in the silent dust . It is but just that one grave should receive the bodies of us , for whom one bed was designed upon earth ; that as in our lives we were made one flesh , so after our deaths we should make one lump . When Barzillai was offered a favour from King David , and wooed to spend his time at the Court , he besought the King , saying , Let thy servant , I pray thee , turn back again , that I may die in mine own city , and be buried by the grave of my Father , and of my Mother , 2 Sam. 19. 37. Friends have ever desired to lye by friends , that those especially who were knit together in blood & affection , might be joyned together in their earth and ashes . In the Cave of Machpelah which Abraham bought of Ephron for four hundred shekels of silver , was buried both himself , and Sarah his wife , Gen. 23. 16. There lay Isaac , and Rebekah his wife , cap. 49. 31. and there lay Leah , and Jacob her husband , chap. 50. 13. Though Saphira died by the judgment of God for the lye she had told : yet when she fell dead at Peter's feet , and yielded up the Ghost , the young men came in , and carried her forth , and buried her by her Husband , Act. 5. 10. It is therefore convenient that I choose a place for burial of my Husband , where ( if so it may be ) I my self may be layed . Convenient it is , but not absolutely necessary ; for the souls shall not enjoy the less felicity for the remoter distance , and separation of the bodies : neither shall the bodies either be sensible of the disjunction ; or shall it retard their meeting at the general day . Although the bones of Jacob were carried into the land of Canaan , and buried in the cave of the field of Machpelah which Abraham bought , according as he had made his son Joseph swear to him before his death , Gen. 50. 13. 5. yet he had formerly buried his beloved Rachel in the way to Ephrah , which is Bethlehem , and there Jacob set a pillar upon her Grave , which was called the pillar of Rachel's grave , cap. 35. 19 , 20. Thus do I sit and muse about the burial of him whom so dearly I loved . Yet methinks I could most readily preserve him from the dust , if either it were in my power , or might bring me content . But go he must , and I must follow him . This narrow room of his coffin must be put in trust with his mouldring earth : and he who in his life time was entertained with variety of spacious chambers , must now securely sleep in the chamber of a Grave . O how it grieveth me to see this effect of sin ! Had not Adam fallen , my husband had not died . But oh , he 's dead ; and since nor tears , nor sigh's , nor groans , nor cries have power to recall him , it is therefore my duty , and it shall be my care to express my love to him in the rites of his funeral . Friends shall carry him ; neighbours shall attend on him ; and my tears shall embalm him . The preacher shall be instructed in the vertue which adorned him , that so he may commend them to others for their due imitation . The hearers shall greedily attend to the praises of the dead ; and not only acknowledg their truth , but contentedly wish like him to live , and like him to die . Now , O now another storm approacheth in mine eyes : for the company beginneth to approach my doors ; and my neighbours and my friends are hastening to my house . But when they come let them not think to comfort me , lest they add to my grief while they vainly strive to conquer my Passion . I cannot allow an intermission or forbearance of Tears , lest I should appear unnatural . If I do not weep , I I did not love . O methinks I could willingly weep my self into a Statue , that I might become his monument . It is the height of injustice to forbid my Tears , since the delight of mine Eyes is now to be carryed to the place of Oblivion . Methinks every thing seemeth to call for a Tear , which is the object of a Sense . Those Bells which so mournfully accord in their Tunes , invite my Neighbours to come to the Funeral ; yet not to appear with empty Eyes , unless they come to learn how to weep . These Herbs , these Strewings , which lately were fresh and at ease in their Beds , are willing to lye even under the feet of these that will mourn : And because they have no Eyes themselves to weep us a Tear , they lye to receive what shall drop from the mourners . These Sprigs of Rosemary do call to my remembrance with what joy and delight they pleased me at my Nuptials : But ( lest I should forget the greater happiness of the marriage with the Lamb ) even this Herb which served at our Wedding does attend at the Funeral . O methinks these Spriggs have sad Rhetorick sitting on their leaves ; for those drops of Water which hang upon them , were once the Blood of the fragrant Flowers , and now are the Tears of the drooping Plants . So ready were these Spriggs to come when I desired them , that they slipped from their stems to attend these Obsequies . These exotick Perfumes which delight the sense , are willing to be burned , rather than the living shall be offended with the dead . These sable Garments strike Terror into the Eye , and command the spectator to lend us a Sigh . And what other Lecture is read here , or taught , but God's decree of Man ▪ s Mortality ? The chief Speaker and Orator is he who hath now forgotten to speak ; for the locking up of his Senses , the silence of his Tongue , and the coldness of his pale and frozen Body , have more force to prove the shortness of our Lives , than the most Eloquent Strains of the best Rhetorician . These Bells assure me , that my Life is but a sound , a noise , an air : These Persumes tell me , That it is but a Vapour : These Herbs do teach me , that Flesh is as Grass , 1 Pet. 1. 24. And these Tears , these early Tears , which so suddenly arise , when my Heart doth call , teach me Mortality in their hasty falling . And who can choose but weep for the shortness of our Lives ? Who can forbear a Tear at the Funeral of a Friend ? It was a curse inflicted upon the wicked Jews , that they neither should be buried , nor yet lamented . They shall die of grievous deaths ( saith the Prophet ) they shall not be lamented ; neither shall they be buried : but they shall be as dung upon the face of the earth ; and their carkasses shall be meat for the fowls of heaven , and for the beasts of the earth , Jer. 16. 4. Grace must , and most willingly shall have the chief predominance ; but let Nature have likewise it s qualifyed Drops , so they grow not immoderate . Though my loss be the greatest to whom he was a Husband , yet others may weep too , to whom he was a Friend : When Joseph went to bury his Father , then all the servants of Pharaoh went with him , and the Elders of his house , and all the Elders of the Land of Egypt : And all the house of Joseph , and his Brethren , and his Fathers House : And they came to the Threshing-Floor of Arad , and there they mourned with a great and very sore lamentation : and he made a mourning for his Father seven days , Gen. 50. 7 , 8 , 10. When Lazarus was buried , and the Jews saw Mary rise up hastily , and go out , they little imagined that she went to meet the Lord of Life : but they followed her , saying , She goeth unto the Grave to weep there , Jo. 11. 31. When her Brother Lazarus was dead , she wept , and her sister wept , and her friends the Jews wept : And when Christ did see them all thus weeping , he was so far from blaming them , that he wept himself , ver . 35. When Josiah was slain , his servants took him out of the Chariot wherein he was wounded , and put him in the second Chariot which he had , and they brought him to Jerusalem : And he died , and was buried in one of the Sepulchres of his Fathers : and all Judah and Jerusalem mourned for Josiah , 2 Chron. 35. 24. When Samuel was dead , all Israel lamented him , and buried him in Ramah , in his own City , 1 Sam. 28. 3. When the old Prophet took up the Carkass of the Man of God , who had been slain by a Lion , he laid it upon the Ass , and brought it back ; and came to the City to mourn , and to bury him : And he laid his Carkass in his own grave , and they mourned over him , saying , Alas my Brother , 1 Kings 13. 29 , 30. The Children of Israel wept for Moses in the Plain of Moab thirty days , Deut. 34. 8. Though Samuel took his leave , and departed from Saul , and came no more to see him until the day of his death ; nevertheless Samuel mourned for Saul , 1 Sam. 15. 35. Though Jephthah's Daughter had been dead and buried long before , yet it was a custom in Israel , that the Daughters of Israel went yearly to lament the Daughter of Jephthah the Gileadite , four days in a year , Jud. 11. 39 , 40. When Stephen was stoned , devout Men carried him to his burial , and made great lamentation over him , Acts 8. 2. When Hezekiah slept with his Fathers , he was buried in the chiefest of the Sepulchres of the Sons of David ; and all Judah , and the Inhabitants of Jerusalem did him honour at his Death , 2 Chr. 32. 33. When Mary Magdalen stood weeping at the feet of my Saviour , and did wash his Feet with Tears , and wiped them with the hairs of her head , and brought an Alabaster Box of Ointment , and anointed him with the Ointment , Luke 7. 37 , 38. He was so far from disliking it in her , that he checked his Disciples who had indignation at the Act ▪ and therefore said , To what purpose is this waste ? Yea , he reproved them , and said unto them , Why trouble ye the Woman ? For she hath wrought a good work upon me : For in that she hath poured this Ointment on my Body , she did it for my Burial , Mat. 26. 8 , 10 , 12. She hath done what she could ; she is come aforehand to anoint my Body to the burying , Mar. 14. 8. Here , I find , was Ointment to embalm him ; and here were also Tears at his Funeral : And yet so far was Christ from blaming her for her Tears , that he not only decreed the publishing of this Act through the World where the Gospel should be preached , and that for a Memorial of her , Mat. 26. 13. but he likewise upbraided Simon with the tears of the sinner , and said unto him , I entred into thine house , and thou gavest me no water for my feet , but she hath washed my feet with Tears , and wiped them with the hairs of her head , &c. Wherefore her sins , which are many , are forgiven ; for she loved much , Luke 7. 44 , 47. Weep then I may upon this sad occasion ; yea , and weep may my Friends too . Tears are as proper at a Funeral , as Smiles at a Wedding . We have two Marriages ; the first whereof is to living Dust ; the last to the cold and silent Earth . At the former we rejoyce , for it was an institution of God before Man had sinned , Gen. 2. 24. At the latter we weep , for it is the effect of sin . We cloath our selves in delightful Colours , when we celebrate the former : But our Blacks at the latter are our Wedding Garments . The Rosemary is served about at each : The Gloves and the Favours attend at each : The Wine , and the other accustomed Entertainments are given at each : We go to the Church for the consummation of each : Only here is the difference , that at the one we rejoice , but at the other we mourn . Every Guest that is willing to comply with the present occasion , must as well be sad at this , as be merry at the other . Weep we may , and weep we must ; especially my self who have lost my self . But yet let me take heed that I offend not in my Tears , lest that which is my Duty be turned into a Crime . I must especially take heed that I err not in the cause of these Laments : for if I grieve at the happiness of him that is departed , I discover an Envy rather than Affection . If I grieve for the loss which my self sustaineth , I must take heed that I wrong not my confidence in God. I may not offend in the number of my Tears ; for if I weep too much , I may forfeit my hope ; or at least I may occasion those that behold me to think that I doubt of the salvation of the Dead . Weep I may , and weep I must : but for fear lest I offend in these my Tears , in my earnest Prayers I will beg that they may be sanctified . To my God will I go for his Direction and Assistance : And in this storm of my Tears , I will shelter my self under his Protection . The Dying Knell — , Or , Tears for the Death of a beloved Brother , and may likewise serve at the Decease of any other faithful Friend . A Friend ( saith King Solomon ) loveth at all times , and a Brother is born for adversity , Prov. 17. 17. Friendship which is begotten by the outward form , or any other sinister and by-respect , liveth no longer than that ground of affection : but nature is stronger than our election can be ; and Religion obligeth far more than both . O how great then is my loss of my dearest Brother , in whom both excellency of Feature nearness of blood , and a gracious conversation conspired together to render him matchless ! To me he was a Friend but now to the Grave : and what loss can be greater than the loss of a Friend ? To me he was a Brother , but now to the Worms : And what loss can be more deplorable than the loss of a Brother ? But to me he was yet more : he was a Friend in his Love and courtesies , a Brother by his blood , yea and an instructer , a teacher of Religion and goodness : And yet nor love , nor blood , nor Religion could preserve him mine . O what Sorrows do accompany all things transitory ! His love could not die , but his body could : And so I am deprived of the Society of my Brother , because my Brother was subject to Corruption . But is this the adversity for which he was born , according to King Solomon ? Did the Wise Man intend that a Brother is born to bring Adversity ? Or rather to comfort us in the time of Adversity ? Had he been a cause of my least disturbance while he was living , he would have eased my grief by grieving himself . He would have comforted me in the time of trouble , had he lived to see my grievous mourning . But now alas I am left to lament alone ; and so much the more for the want of his comfort . I now must grieve for him who was my joy : and my laments and my griefs increase the higher , because for his sake they arise who cannot allay them . Had we lived in hatred , his death peradventure might have been my Comfort . Had we loved but slightly , a tear or two I might have thought enough to pay at his Funeral . But our Love was firm , it was strong , yea strong as death ; and who then can blame me if my sorrows in some measure keep pace with my love ? O what tie can be so great as that of affection ? What love so great as of a Brother and Sister ? And yet so vain is Man , so frail are Mortals , that either our affection or our persons must have a divorce . Had my deceased Brother forgotten the tie and bond of nature , and in his life had he turned his love into hatred ; yet his fault ought not to have lessened my Love , to which both Nature and Religion did strongly oblige me . Had he loved me but coldly and faintly , as divers do ; yet I ought to have warmed his affection with the fervency of mine . But oh , he dearly loved , he cordially affected me : and yet his love and his affection could not prolong his life . Had my Brother and I been Idolaters together , I might have believed that that sin had slain my Brother . But as our Love was constant , so our Religion was undefiled : yea the strength of our Love was founded on the purity of our Religion ; and yet he hath payed his debt to Nature . The Lord did , threaten to set the Egyptians against the Egyptians , and that they should fight every one against his Brother , Is . 19. 2. Those Egyptians were heathens , and Enemies to the Church ; but my Brother and I were united both in the Profession and the Love of Christianity : and yet through our sins I fear that even we destroy each other . My sins are partly punished in his death : and his death hath given me so deep a wound , that peradventure I shall not long survive him . Our love was so entire , that methink's I could willingly sleep with him in his Grave : for while I live , my breast is but his walking monument . Such love as ours did not always possess the hearts of some as nearly allyed ? which maketh me sigh to think that ever there were any which had layen successively in the self same womb , and yet did not joyn in the unity of affection . Methinks the complaint of the Church may be part of an Elegy upon my deceased brother ; for with her I may cry out , and that justly too ; The good man is perished out of the earth . But neither can I say that he was a Jew in supplanting ; or an enemy to the Church , lying in wait for blood ; What secret Devil did guide both the tongue and the hand of Joab , when under the colour of friendship he asked Amasa , Art thou in health , my brother ? And took him by the beard with the right hand to kiss him , 2. Sam. 20. 9. and yet even at that time smote him with his sword in the fifth ribb , and shed out his bowels to the ground that he died ▪ v. 10. What cursed fiend did guide the tongue of that wicked miscreant whom the Psalmist chargeth thus , and saith , Thou sittest and speaketh against thy brother ; thou slanderest thine own mothers son , Psal . 50. 20. Had my brother either supplanted me , or hunted me with a net , or sought to slay me , or slandered me with his tongue , then I might peradventure have saved this great expence of my Tears . But he was always so good a Brother , that I could never justly charge him with the least discourtesie . O no , we took sweet Counsel together , and walked unto the House of God in company , Psal . 55. 14. I may say of him as Nehemiah spake of Hanani the Ruler of the Pallace , He was a faithful man , and feared God above many , Neh. 7. 2. His blood was near to me ; but his Soul was nearer . His person I loved , as I was prompted to it by Nature : But his inner man I more zealously affected , to which I was allured by his gracious endowments , yet neither his Counsel , nor his society , nor his fidelity , nor his Religion could preserve him from the sentence of a temporal death . O what would I not do to call him back again ? What would I not give to have him restored to life again ? But all that I can either do or give , cannot perswade his Soul to return back to its Prison . Well then , seeing that I cannot fetch him from the Grave , I will yet send up my sighs towards the place where he is blessed . This I may do without any check either of reason , or religion . It was a curse which God did inflict upon Jehojakim for his sins , That they should not lament for him , saying , A● my Brother , Jer. 22. 17 , 18. But on the contrary , when Deborah ( though she was but Rebekah's Nurse ) was buried beneath Bethel under an Oak , the name of it was called Allon-Bachuth , the Oak of weeping , Gen. 35. 8. When the enemies of David were visited by sickness , he behaved himself as though they had been his Friends , or his Brethren : Yea he bowed down heavily , as one that mourneth for his Mother . Ps . 35. 14. But he who now is dead was not my enemy , but my friend , yea and no common friend , but a Brother : yea , and not a Brother in the flesh so much as in affection , even as dear as a Mother . Why then should I not sorrow for the loss of such a Brother ? I will grieve , I will lament when I remember the Love , and the courtesies which he shewed unto me ; and I will speak in the language of the Church to Christ , and say , O thou that wert my Brother , that sucked the breasts of my Mother , when I should find thee without , I would kiss thee ; yet I should not be despised , Cant. 8. 1. I will lament him as David did Saul and Jonathan , and say , the Beauty of Israel is dead , 2 Sam. 1 19. he was lovely and pleasant in his life , ver . 23. I am distressed for thee , my Brother ; very pleasant hast thou been unto me ; thy love to me was wonderful , passing the love of Women , v. 26. But what advantage to the dead are the tears of the living ? Can my sighs inspire life into his bosom ? Can a draught of my tears fetch him back again to life ? O no : 't is this , 't is this therefore that doth heighten and increase my sorrows , even that my tears cannot recover him whom I lament . But cease , fond woman , cease thy sobbs and cryes of discontent . By the extremity of thy passion thou mayest hasten to his Grave : yet if thou murderest thy self with excessive sorrow , thy soul may be deprived of the society of his . 'T is true indeed ; 't is most true . Little can I expect to come to heaven , if I violently force my self from the earth . Why then do I take on , as if I either suspected his happiness , or doubted of following him ? What comfort can it bring to his body of earth , to have it cabined in the Grave with his dispersing ashes ? The dust of both of us may mix in the vault , and yet no joy arise to our sensless ashes . If his earth was that which drew mine affection , I see my fondness in the corruption of that Earth : but if his gracious soul was the object of my love , I must strive to come where that surviveth . To heaven he 's gone , and to heaven I 'll hasten : and because I will go the surest way , I will walk in those paths which faith and patience shall direct me in . I will no more disturb the peace of my mind , since that cannot help me to the company of him . Weep indeed I do ; I am enforced unto it : 't is the law of nature ; 't is an act of necessity ; I cannot avoid it . Yet , though I weep , I will labour for content : and since my God ( as I undoubtedly believe ) hath been pleased to crown my brother with glory ; I will beseech him to comfort me here with his grace . I will not immoderately weep , lest I injure my self : I will not weep without hope , lest I offend my Maker : but that I may weep as I should , and hope as I ought , and live as I am required , I will humble my self at the feet of him to whom my brother is gone . Put on Mourning Apparel . Sermon III. ECCLES . 7. 2. It is better to go to the House of Mourning , then to the House of feasting : for that is the end of all Men , and the living will lay it to his heart . IT is evident , that in this Verse that I have now read to you , the Wise man speaks of such a mourning , as is occasioned by the Death of friends . And he saith of that Mourning , that it is better than to be in the House of Feasting . That he speaks of such a mourning , appears by that which followeth : First , he saith that this is the end of all men , he speaks therefore of such a mourning , as is upon the end of men , upon the departure of men out of this World : And Secondly , he saith , the living will lay it to his heart : He speaks of such an end of Men , as is opposite to the life of Men. In a word , By the House of mourning , he meaneth a house wherein some one is dead , which giveth occasion to the parties that dwell there , of sorrow and mourning for their departed friend . It is better to go to such a house . By the House of feasting , he meaneth not only such a house wherein there is feasting , but also all manner of abundance : As commonly Men shew their wealth in Feasting . By the end of all men , he meaneth such an end of a man as that he ceaseth to be as he was upon earth , and ceaseth to do as he did upon Earth . By laying to heart , he meaneth such a serious considering , and pondering , and discussing of every thing , as they may bring it to some use , may draw some Fruit , and benefit out of it to themselves . So that the sum and substance of the words is thus much ; It is a better thing for a Man to be conversant about the thoughts of death , and to take hold of all occasions that may bring the serious consideration thereof into his heart , than to delight himself in those worldly pleasures , and sensual delights , wherein for the most part men spend their lives . The words consist of a Proposition ; And a proof or confirmation of that Proposition . The Proposition . It is better to go to the House of Mourning , than to go to the house of Feasting . The Confirmation or proof of it , is double : First , Because this is the end of all Men : Secondly , Because the living will lay it to his heart . In the former , he calleth the House wherein any one dies , the House of Mourning . It is better to go to the House of Mourning . Where you see ; That the Death of Men with 〈…〉 live , is a just occasion of Mourning to 〈…〉 〈…〉 holy Ghost would not have described 〈…〉 ●ouse wherein a man dies in this manner , 〈…〉 were not some equity and justice in m●…ing upon such an occasion . For he speaks n●● here ( as I conceive ) ●nly with reference , and ●espect to the common Custom of natural and worldly Men ; but with respect to the natural disposition and affection , that is in the heart of man , and the equity of the thing . There should be visible signs of Mourning , and there is in it a just occasion , when men are taken away by death . When Sarah died , the text saith , that Abraham came to Mourn for Sarah , and to weep for her , Gen. 23. 2. And Esau , when he speaks of the death of his Father Isaac , he calleth the time of his death , the time of Mourning , the days of Mourning for my Father are at hand , Gen. 27. 41. So Joseph when his Father was dead , it is said that he mourned for his Father seven days , Gen. 50. 10. When Samuel was dead , all the Israelites were gathered together , and lamented him , 2 Sam. 25. 1. When Iosiah was dead , there was such a great lamentation for him , that it became a pattern of excessive mourning ; In that day there shall be a great mourning in Jerusalem , as the mourning of Hadadri●●on in the Valley of Megiddon , Zach. 12. 10 Our Saviour Christ when he looked upon Lazarus , he wept , because he was dead . And those Ephesians , this was it that broke their hearts , they sorrowed most of all for the words which St. P●●l spake , that they should see his face no more , Acts 20 , 38 We come now to the proof of the point , why going to the House of Mourning , taking these occasions to affect our hearts , is better than to go to the House of Feasting , than to take occasions of delighting our selves in outward things . What 's the reason ? It is double . First , This is the end of all men . What is the end of all men ? The House of Mourning . That which he meaneth by the House of Mourning here , is that which he calleth the end of all men , that which putteth an end to all men , and to their actions upon earth , and that is Death . So that the main point , that in this place the wise man intendeth , is but thus much , I will deliver it in the very words of the Text , we need not vary from them at all . Death is the end of all Men. But here it will be objected ; We find some men that did not die . It is said of Enoch , that he was translated , that he should not see death , Heb. 11. 5. And of Elijah , that he went up by a whirl-wind into heaven in a chariot of fire , 2 King. 2. 11. These men did not die . To this , I answer briefly , Particular and extraordinary examples , do not frustrate general rules : God may sometimes dispense with some particular men , and yet the rule remain firm . I say it may be so . But secondly we answer , They had that that was in stead of Death to them , some change , though they did not die after the manner of other men . So at the end of the world , it is said , that those that are alive shall be caught up and changed , in the twinkling of an eye ; there shall be a sudden , and almost undiscernable , unperceivable change , which shall be to them in stead of death . But it will be objected further ; There is a promise made in Joh. 11. That those that believe shall never die . To this I answer with that common distinction ; There is a twofold death , which the Scripture calleth , the first and the second death : The first death , is the death of the body , that ariseth from a disjunction , and separation of the body from the soul ; And there is a second death , that ariseth from the dis-junction , and separation of the soul from God. The first death is no death properly , the second Death is that which is truly Death : And so they shall not die . A man may have a body separated from the soul , and yet not his soul separated from God , nor himself from Christ . Who shall separate us from the love of God in Christ ? Neither life , nor death , nor principalities , nor powers , &c. Rom. 8 38. This point also is of use to us , in the death of others . First , to moderate the mourning of Christians for the Death of others . Why ? It is the end of all men , it is that that is the common condition of all men , it should not be too grievous , nor too doleful to any man. We would not have our friends to be in another condition in their birth than others , we would not have them have more fingers , or more members than a man , and would we have them have more days ? Let this serve as a brief touch upon that . Secondly , it teacheth us to make good use of our fellowship while we are together . Not only we may die , but those that are useful to us may die also , let us make good use of one another , while we live therefore . It did smite the heart of those Ephesians , that they should see the face of Paul no more ; specially above the rest it grieved them , that they should see him no more ; how would it have grieved them think you , if they had always hardned themselves against his ministry before ? Think with your selves seriously , here is such a Minister , such a Christian friend , that husband and wife , that parent and child , a time of ●arting will come ; let us make it easie now , ●y making good use of one another while we ●e , that when friends are took away , we may ●●ve cause to thank God , that we have had com●nion , and comfort of their fellowship and ●●ciety , the benefit of their graces , the fruit of ●●eir lives : and not sorrow for the want of them ● death . Death separates a Man from his Friends . For alas ! Death doth not only part a mans body and soul , a mans self and his wealth , but it parteth a man from his friends , from all his worldly acquaintance , from all those that he took delight in upon earth : Death makes a separation between husband and wife : see it in Abraham and Sarah , though Abraham loved Sarah dearly , yet Death parted them , Let me have a place to bury my Dead out of my sight , Gen. 23. It parteth Father and Child , how unwilling soever they be : see it in David and Absolom , Oh Absolom , my son , would God I had died for thee : and Rachel mourned for her Children , and would not be comforted , because they were not . It parteth the Minister and the people : see it in the case of the people of Israels lamenting the death of Samuel ; & in the case of the Ephesians , at the parting of S. Paul , sorrowing especially when they heard they should see his face no more . It parteth those friends who were so united together in love , as if they had but one soul in two bodies ; see it in the separation that was made by death , between David and Jonathan , that were so knit together in their love , that he bewaileth him , Woe is me for my brother Jonathan , 2 Sam. 1. 9. This is necessary consideration for us that live that we may learn to know how to carry our selve towards our worldly friends , and how to moderate our selves in our enjoyment of these worldl● comforts . Look upon every worldly thing as mortal , as a dying comfort . Look upon Childre● and friends , as dying comforts . Look upon yo● estates , as that that hath wings , and will be gone . Look upon your bodies , that now you make so much of , as a thing that must be parted from the soul by death , and that ere long . See what advice the Apostle giveth , 1 Cor. 7. 19. the time is short ( saith he ) therefore let those that marry , be as if they married not : and they that rejoyce , as though they rejoyced not : and they that buy , as though they p●ssessed not : and they that use this world as not abusing it , for the fashion of this world passeth away . When thou accompaniest another to the grave , dost thou conclude thus with thy self the very next time that any death is spoken of , it may be mine ? or , as Saint Peter speaks to Saphira after the death of Ananias , The feet of those that have buried thy husband are at the door , and shall carry thee out also . Again this Doctrine serves to reprove , that sinful laying to heart of the death of others , that is too frequent and common in the world . That is , first , when men with too much fondness , and with too great excess and distemper of affection , look upon their dead friends , as if God could never repair the loss , nor make amends for that he hath done in taking of them away . Rachel mourneth , and will not be comforted . David mourneth , and will scarce be comforted , Oh Absolom , my son , my son , would God I had and for thee . What is all this but to look on friends , ●ather as Gods than men , as if all sufficiency ●ere included in them only ? Men look on their ●riends , as Micah did upon his Idol , when ●hey had bereaved him of it , they took away ●ll his comfort and quiet ; You have taken away ●y Gods ( saith he ) and what have I more , Judg. 8. ●4 . This now is an ill taking to heart the death ●f friends , to mourn as men without hope . Secondly , there is taking to heart , and considering of the death of men , but it is an unrighteous considering , and unrighteous judging of the death of others . If men see one die , it may be a violent death , then they conclude , certainly there is some appearent token of Gods judgment on such a one . If they see another die , with some extremity of torment , and vehement pains , certainly there is some apparent evidence of Gods wrath upon this man. If they see another in some great and violent tentation , strugling against many tentations , they conclude presently , certainly such are in a worser case than others . I may say to all these , as Christ said once to those that told him of the eighteen men upon whom the Tower in Siloe fell , think you that they were sinners above all men that dwelt in Hierusalem ? Luke 13. 4. Or rather , as Solomon saith , All things come alike unto all , there is one event to the righteous , and to the wicked , Eccles . 9. 2. Learn to judge righteous judgment , to judge wisely of the death of others , take heed of condemning the generation of the just . But rather , in the last place , Make this use of the death of every one . Doth such a ma● die by an ordinary sickness , having his understanding , and memory continued to the end Doth such a man die in inward peace an● comfort , with clear and evident apprehension of Gods love , so that he can with Simeon say Lord , now lettest thou thy servant depart in peace Luke 2. 29. What use shouldest thou that live●● make of this now ? Certainly , let the sweetne● of their death , make thee in love with the goodness of their lives . That is the only way to a happy death , to a comfortable end indeed , the leading of a fruitful and profitable life . The main business that a man hath to do , is to make sure of himself in this life . It was the question that Saint Austin made to those that told him of a violent death that seized upon one . But how did he live ? ( saith he . ) He made no matter how he went out , but how he carried himself in the world . And truly this is the great Question , that every man should put to his soul . I must out of the world , how have I lived when I was in the world ? had GOD any glory by me ? had men any good by me ? have I furthered my account against the day reckoning , that I may give it up with joy . But now he is Dead , wherefore should I Fast ? Sermon IV. 2 SAM . xii . 23. But now he is dead , wherefore should I fast ? can I bring him back again ? I shall go to him , but he shall not return to me . HEre you have a large Description of that incomparable Love which our princely Prophet David , that good King of Israel , did bear towards his Son , who was no sooner visited with sickness , but that his most loving , tender and indulgent Father made earnest supplication and Prayer unto Almighty God , the only Physician both of Soul and Body , to restore him to his wonted Health again ; which when he saw how that it could not be gained , like one in a trance presently fell down upon the ground , where he ( so long as his innocent Child could move ) 〈…〉 lye both night and day ; ever fastin●●…ng , and crying out most lamentably , as it is evident , ver . 16. saying , O who , who shall deliver this poor Soul from the cruel jaws of all-devouring Death ? Wherefore , so soon as the Elders did behold him , being moved to pity , they came like good loving Neighbours unto him , with wet-shot Eyes , and desired him by all means possible to rise up from the ground , and not to take it so much to heart : But for all that , they could not prevail , he would not leave his low and lamentable Lodging , so long as his poor sick Child was alive : Niobe-like , he wept still , and would not be comforted . He had ( as St. Bernard makes mention ) a Week of Sorrows : When he saw his sweet Child , that poor Infant , still panting and striving for Death , unto which he was so soon sentenced , he could not refrain from Tears , and leave off sorrowing , as you may see by this his mournful Elegy : But as soon as the Child was dead , when it had paid that debt which we must all , and we know not how soon , being only certain in uncertainty ; then he could rise from the ground , change his Cloaths , wash his Hands , and break his long Fast : Whereupon his Servants , as soon as it did arrive unto their knowledge , ver . 21. began to expostulate , and say unto him , What thing is this that thou dost ? Thou didst fast and weep for the sick Child , so long as it was alive ; but now it being dead , thou canst leave off all doleful Lamentations , and rise and eat : 'T is true , ( saith he ) I could not do so before , seeing it did strive so for death ; but now I can , and this is my reason : For now he is dead . In these words , as they distribute themselves you have these three following Circumstances , regardable . First , A serious Consideration ; But now he is dead . Secondly , An acknowledgment of his own Imbecillity and weakness , Can I bring him back again ? And then , Thirdly , and lastly , His Confidence ; I shall go to him , &c. But now he is dead , &c. Now of these in their order severally : And First of that serious Consideration which King David took , when that his sweet Child was dead , which every one ought to do , and that was , Why shall I fast any longer ? Why shall I weep , and cry thus mournfully both day and night , seeing he is dead and gone ? No , I will not do it ; for if I should , it would not bring him again , it would not revive , but still add more grief unto my sable thoughts , which are too grievo●s and sorrowful for me a forlorn creature to endure . But now for the better adavancement of your knowledge , and the better managing of my discourse , you may with me consider these four following particulars , which ( as it is most requisite and necessary ) are to be treated of severally . First , The person fasting and mourning . Secondly , The person mourned for . Thirdly , The manner of his Mourning : And then , Fourthly and lastly , The Reason which he gives why he doth not continue ( after the death of his dear Child ) any longer in that doleful condition . Now the very first in this Tragical Chorus is King David , that sweet Singer of Israel , who was so loving and tender hearted , that he could not forbear to sympathize , condole , and ●o have a natural compassion on all , as his own words give warrant , Psal . 35. 13. For , saith he ●here , As soon as I perceived that my neighbours grew sick , I could not refrain my self from mourn●ng , but cloathed my self with Sackcloath , and humbled my soul with fasting ; which are the Ensigns of Sorrow , or as some say , the Weapons of Repentance . To mourn for the Sick , is both natural , commendable , and profitable ; and therefore , says the Poet. Est quaedam flere Voluptas : That there is much pleasure in Mourning : ●t still disburdens the heart , by opening its ●luces , and dischargeth Con●h●s in canales , Ci●terns into Conduit-pipes , which run like Rivers of water , Psal . 119. 136. And therefore , ●ays holy David , Mine eyes gush out with rivers ●f water : It was an usual custom in this good King , to fast , pray , and mourn continually for ●ll persons under affliction , whether of Mind , Body , or estate : And therefore , think you , was ●t possible that his merciful eyes should not be eclipsed with tears , when he took his Farewell of his sweet Babe , which his eyes could ●ever behold again , until that he himself did ●ass into the low Chambers of death ? Seven days ( like Job in his troubles ) he turned and ●ossed himself upon the ground , still crying but most mournfully , as one utterly undone ●or his Son , expecting always that God almighty would be favourable and gracious unto him , and grant his Son a longer life : but when he saw that he would not be treated to prolong his days upon earth , resolved fully with himself to leave off his sorrowing , and to say with patient Job , The Lord giveth , and the Lord hath taken away , blessed be the Name of the Lord , Job 1. 21. The Lord gave me my Child , and now hath he taken him away from me again , therefore why should I any longer fast and mourn ? why should I weep and sigh thus bitterly ; yea and why should I , even I feeble Creature ( whose Life is but a vapour , a very moment ) lay it thus to heart , and take on thus sadly ? Can I bring him back again ? No , I shall go to him , but he shall not return to me . Job I say , in all his cruel troubles , could not be more patient , than this princely Prophet was here . This his serious consideration doth not only bespeak him to be religious , wise and patient ; but also to be most holy . Job , although a very patient man , never could nor would do thus ; but cursed even the day wherein he was born , Job 3. 3. saying . Let the day perish wherein I was born , and the night wherein it was said , There is a Man-child conceived . Yet further , if that you do but look upon this princely Prophet and good King , in his Obsequies for his Son Absolom , you will find him no otherwise affected , than he was for this poor Infant , as it is made manifest , 2 Sam. 18. 33. Oh! Absolom , Absolom ( faith he there by way of Epizeuxis when that the sad tidings concerning the death of his well-beloved Son had arrived unto his kdowledg ) I would to God that I ha● given up the Ghost , and died for thee ; yea even fo● thee , my Son , Absalom , my Son , Absalom ; Oh Absalom , my Son , my Son ! As soon as he perceived Cushi to draw near unto him , ver . 32 then , yea even then he had an Earthquake i● his Soul , his faculties were all set on fire , and when that the sad sorrowful news was told him of his dearly beloved Sons death , then in a rage he put all out of the Room where he was , and fell upon his knees with wet-shod Eyes , still wringing his hands , and wishing heartily that God had been pleased to take him instead of his son Absalom , that precious Jewel of his . I say that Abraham the Father of the Faithful , could not have taken it out worse ; he could not have been more sorrowful , if that his dear Son Isaac had been offered ; nor our old Grandsire Adam , the Father of the Living , for his slain Son Abel , than holy David that good King of Israel did here for these two Sons of his ; but especially for Absalom . 'T is true , so long as the sweet Babe was alive , still striving and strugling in his sight daily and hourly for Death , which ( like that Serpent Regulus ) by no Charms can be charmed ; he took on most grievously : but when he had yielded up the Ghost , when Death , Gods special Bailiff , had arrested him with a Habeas Corpus , then he could leave off sorrowing , and resolve fully with himself to fast no longer . So long as it was alive ( saith he in the former Verse ) I had hopes that God would hear my Prayer , be gracious unto me , and prolong his days here with me in this habitable Orb , but now it hath pleased almighty God to take unto himself my dear Child out of this miserable world , wherefore should I fast ? wherefore should I take on thus sadly , being all is in vain ? No , I will not do it , I will not be guilty of such a great Offence : for now he is dead , wherefore should , &c. Daniel that holy Prophet was of such a tender disposition , that he wept and mourned full three weeks together , not suffering himself to eat any pleasant thing , Dan. 10. 2. Esau wept for the loss of his Blessing ; and Joash for Elisha being ready to die . Job wept and mourn'd for such as were in sorrow , trouble or any other adversity , and for his own afflictions ; and so did Isaiah , with the good Prophet Jeremiah for the misery of the Israelites to come , Jer. 13. Naomi wept and mourn'd most dolefully departing from her Country , and so did Nehemiah for Jerusalem ▪ s misery . Elisha did mourn and weep bitterly seeing the evil which Hazael should do to the Israelites Children ; and so did the Women for their harmless Children slain by Herod , Luk. 23. 28. Insomuch that their cry penetrating the clouds , and knocking at Heavens gate , did enter into the ears of the Lord of Hosts . And to preceed : Abraham mourned and wept bitterly for his Wife being deceased : Abigail for Vriah her loving husband : David for Saul , Abner and Jonathan ; the Egyptians for Jacob seven days ; Jacob for Joseph supposing him dead ; Joseph for Jacob being dead ; Jeremiah for Josiah with great Lementation , and the Israelites for Moses and Aaron thirty days . But holy David here ( in my Text ) took a better course ; who ( as soon as his child was departed ) left off sorrowing , saying , Now he is dead , wherefore should I mourn ? &c. St. Paul in his Epistle to the Romans , bids us weep with them that weep , Rom. 12. 15. And for the dead , 1 Thess . 4. 13. but not as others sorrow , which have no hope . We must not weep and mourn immoderately , lest with Samuel we be reproved , when he lamented overmuch for Saul : but moderately , as St. Paul that blessed Apostle did for Epaphroditus , Phil. 2. 27. They mourn moderately , do nothing contrary to the Word of God : For Almighty God , by whom Death is inflicted , would have the nature thereof to be such , that it should bring Tears and sorrow , not only unto them which die ; but unto those also of whom they that die are beloved . Who ( but a man of a stony heart , in the mourning Troop accompanying his loving Neighbours deceased Son unto his Grave , dying in the Spring of his Youth , even at that Age when he was most able to comfort his dearest Friends , even her that brought him into the World , or in the Winter of her Widowhood , when she did most want him ) could refrain from mourning and weeping ? Children are walking Images of their tender Parents , even Flesh of their Flesh , and Bone of their Bone , the Wealth of the poor man , and the Honour of the Rich ; it must then be one step unto Weeping Cross , when any Parents lose their Children . St. Ambrose in his book concerning Naboth , ch . 5. makes mention of a Tragical Accident : How that in his time there was a poor man , in extream necessity , constrained to sell one of his Sons in perpetual Bondage , that he might hereby save the rest from a present Famine ; who calling all his dear Children unto him , and beholding them as Olive Branches round about his Table , could not resolve which he might best spare ; his eldest Son was the strength of his Youth , even he that called him first Father , and therefore not willing to part with him ; his youngest Boy was the Nest-chick , the dearly beloved of his mother , and therefore not willing to part with him ; a third most resembled his Progenitors , having his Fathers Bill , and his mothers eye , therefore not willing by any means to part with him ; one was more loving than the rest , and another more Diligent ; so that the good Father in conclusion among so many , could no● afford to part with any . Nay , it is almost Death to some , to part with any of their Children , but for a Year or two , although that they go but a little way , and may return when they will : Therefore could David be thought blame-worthy , to mourn for his Child , whom he could not see till he went to him ; but now he is dead , &c. And this brings me now unto the second thing considerable in my Text , which is the Person whom David that good King , wept and mourned for thus dolefully , and that was for his Son , an innocent Babe , who was no sooner born into this miserable World , but visited with a mortal Disease , and so cut off for the Life of Vrias in his Infancy . The Life of his Son Ammon was not satisfaction sufficient , nor of his dearly beloved Son Absalom , nor yet the Life of his Son Adonijah , but also this poor harmless Creature , must suffer together with them ; now he is dead : It is enacted by Almighty God , in the high Court of Parliament in the Kingdom of Heaven , unto all men , that they shall once Die ; and therefore says David , Psalm 89. 48. What man is he that liveth , and shall not see death ? Shall he deliver his ▪ Soul from the Hand of the Grave ? There are two sorts of Deaths ; Corporal , which is either natural or violent ; or Eternal Death , which is called a Spiritual Death , or the second Death . The first ( being only a Separation of the Soul from the Body , with all the evils that attend thereon ) this sweet Child suffered . Death is like an Archer , making man his Butt , who when he shooteth , pierceth in this manner following : In shooting over us , he wounds our Ancestors ; behind us , our Servants ; on our right hand , our Wives and Children ; on our left hand our Friends ; and in the midst our selves ; so that as St. Paul says , Heb. 9. 27. No one can escape him : So that you may see as Job saith , man's time is appointed , his months determined , and his days ( which are but few upon Earth ) numbered ; yea , and ( as our Saviour Christ says ) his very last hour is limited : He was made of the mould of the Earth , and therefore thither shall he return ; and as all have one entrance into Life , the like going out shall they have to death : Naked came we into this most miserable World , and naked shall we return again . If Adam had not eaten of the forbidden Fruit , we had never known what Sin had been , and so by consequence Death ; which is a thing that now cannot by any means be avoided , before that we knew what sin was , we had strong Houses : But ever since , God let 's us dwell in thatch'd Cottages , and clay Walls ; every Disease like a storm is ready to totter us down . In old time , men us'd to live long ; but now many are thrust out of house and harbour , at less than an hours warning ; yea , and even in their infancy , at their first coming into the world ; as this poor innocent Child was ; and not only for their own faults , for their own transgressions , but for their Parents . In the Third of Gen. you may find mans Exodus , and that is , thou shalt die . Ever since Old Adam , our great , great , great Grandfather , neglected his Duty towards God , Death the lodge of all mens lives , comes with insensible degrees upon the sons of men ; it 's impartial hand is always destroying ; no Wisdom can appease , no Policy can prevent , nor any earthly Riches redeem us from the Grave ; semel a●t bis morimur omnes , some once , some twice , we must all die ; we have an old Statute for it , that this earthly Tabernacle must suffer corruption , and therefore the Poet sings sweetly ; Post hominem vermis , post vermem foetor , & horror ; Sic in non hominem vertitur omnis ho●o . As man came from the Earth , so thither shall he return , and become a habitation and food for Worms . If any had been exempted from the fatal and general sentence of Death , then ( without all question ) our most blessed Saviour , and Redeemer Jesus Christ had been ; who ( for our Sins , and for our insufferable Iniquities ) suffer'd the sharpest death imaginable , even to die upon the Cross ; who was equal to the Father touching his God-head : Now , seeing that this ever blessed Virgins Son , Lion of the Tribe of Judah , and harmless Lamb of God , did suffer an ignominious Death , to redeem us from Eternal Death ; let not us be unwilling for our own good , to lay down our lives , and to part ( without sorrow and grief ) with our dearest Friend , or Relation ; but rather let us take up a full resolution , when any of our Friends , although never so near and dear unto us , be departed , and say with David , now he is dead , now he ceaseth to breath , and now he hath taken a farewell of the Elements , wherefore should I fast ? Can I bring him back again ? Good Christians can with patience embrace this Life , yet in their best meditations they do commonly wish for Death ; they honour all that contemns it , but cannot endure , or heartily love any that is afraid of it ; this makes many naturally love a Souldier , and honour those tattered , and contemptible Regiments , that will die at the command of a Sergeant . For a Pagan there may be some motives to be in love with Life , for a Christian to be amazed at Death ; I see not how he can escape this dilemma that is too sensible of this Life or careless of the Life to come . If a Wife put forth her Child to Nurse , and the Nurse having kept it long enough , she taketh it home again ; can the Nurse or any other have any cause to complain ? so the cause stands between God , and our Souls , If God ( having inspired into these mortal Bodies of ours , that which is immortal ) come , and take it to himself , lest it should come to harm ; can any one have any reason to Complain ? As seed ▪ unless sown in the Ground , cannot bring forth , so we until that Death come , and we be laid in the Ground cannot expect our consummation and bliss with Gods Saints in his Kingdom of Glory . Death freeth the godly from the Tyranny of Satan , from Sin , from the World , from the Flesh , and from eternal Damnation , placing them with Christ for evermore in Heaven , the Center of all good wishes , where instead of Earthly Bodies , they shall be cloathed with unspeakable Glory ; and all this holy David was not Ignorant of , which made him ( as soon as his dearly beloved Son had taken his Farewell of this inferior Orb ) say , Wherefore should I fast ? seeing my Child , yea , my precious Jewel , has changed his Life out of a miserable world , into a Kingdom where pleasures ineffable are to be had for evermore ; but now , &c. And this brings me now unto the Third thing considered in my Text , which is the manner of his mourning , and that was how he spun away his time in weeping , fasting , and praying for his dear child so long as he was alive ; he did not as Priamus did for his Son Hector , Fast , Weep , and Pray after his Death , or as many do now adays , only in outward shew , altering their Garments . No , his was far otherwise . it was real , true , and hearty sorrow , not countenanced in the least with a heavy look or with a solemn sigh blown from deceitful lungs . No , his was a Weeping , Watching , Mourning , and Fasting Grief ; he was sequestered from all Worldly contentment , imprisoning his Body from all the pleasures of this mortal Life , ever making his bed to swim , and watering his touch with tears . He mourned as one for his only Son , eating ashes like Bread , and mingling his Drink with weeping ; still weeping , wailing , and crying as one that had parted with his dear Mother , Psalm 35. 14. or as a virgin girded with sa●k-cloath for the husband of her youth , Joel 11. 8. Nature ( being we are Members of one Body , thinking the mishap of other men to be our own , through the mutual compassion of Christ's Body ) makes us desirous to live together so long as is possible ; therefore was it possible for David to refrain from tears , when he took his farewel of one Child , part of his own Body ? No , he could not forbear crying , until he began to consider with himself that he was dead , and that the Death of the Saints is precious in the sight of the Lord , and the day thereof better to them , than the day of their birth ▪ being then ( and not before , as Saint John Says , Revel . 14. 13. ) they rest from their labour ; then , yea then , and not before ; he could rise , change his cloaths , wash his hands , and break his fast . Now such ( I say ) if they will mourn , ought to be your manner , that is , so long as your friends are visited with Sickness , they ought to sympathize , condole , and have a fellow-feeling of their Maladies , ever providing to your power , all good means for their Health , and Recovery , and for good looking to them , in the time of their weakness ; yea , you must pray for them , and use all lawful and good means possible for their ease , and succour ; so long as it shall please God , to continue them with you in that sorrowful condition ; but then , as soon as it shall please Almighty God to call any of your Relations from you ( although never so near , and dear unto you ; yea , although he be the staff of your Life , and your only Joy , and Comfort ) you ought to refrain from tears , and immoderate mourning ; cheering up your selves , and resolving fully in your mind as holy David did here , lest that you displease the Creator , and Preserver both of our Souls and Bodies , saying , Now he is dead , &c. for there is a time to Mourn , and a time to Rejoice , I took on ( saith he ) most sadly in the former verse , so long as he was alive , because I thought still that God would restore him to his Health again , and grant him a longer time to stay with me his loving Father , but now , seeing that it cannot be obtained , I 'll fr●t my self no more , for now he is dead , dead , dead ; now he is dead and gone , now he is past calling back again , wherefore , or to what end should I fast , can I bring him back again ? And thus much concerning the manner of David's Mourning for his Son ; wherefore that which shall have the next place in my discourse , is concerning the reason this Princely Prophet , and good King gave , why he would not continue any longer in his sorrowful condition , and that is , Can I bring him back again ? can I revive him ? can I put life into him ? No , it is beyond my Skill , to add one Moment to any mans life , I can neither call him back , nor go to him my self , now he is dead , and gone , all the world cannot save him alive , I must follow him , but he shall not return to me . Here you may see an acknowledgment of his own imbecillity , & weakness in recovering his dead Child , can I bring him back again ? It hath been experienced , and found possible for a man , from the ashes of a Plant , to revive the Plant , and from its cinder to recall it to its stalk , and leaves again , but to call those that are ascended up to Heaven , or descended into the world of Damned Souls , is far beyond the power of Man ; Abraham being full of faith as it is Evident , Heb. 11. 19. having commanded that his son Isaac should be offered , thought that God would raise him up again from the dead : therefore , why did not David hope the same , the reason , as Peter observes , upon this place in my Text , is diverse . Abraham had the promise concerning his Son Isaac , he knew that God would do whatsoever he desired , rather than his promise should not be fulfilled , therefore he came with a willing mind unto that offering : but David had not such promises concerning this his dearly beloved Son , but rather a threatning , seeing he was ready to die , or just newly dead ; wherefore being not encouraged in the least ( his own Conscience telling him , how it was Impossible , unless God the efficient cause of our Life , by whom we live , move , and have our being , would restore him to Life again ) fully desolved with himself to leave off sorrowing , and to prepare himself to go to him , seeing he was not to return ; But now , &c. and this brings me unto the last thing considered , and that was his confidence how he should follow , &c. Here you may see how that David did not doubt in the least , but that his sweet Babe was ascended up to Heaven , which is far beyond thought , and glorious beyond report , and that he himself should follow quickly after ; some are of opinion , and will not stick to maintain their damnable doctrine with devilish Arguments , that Infants dying unbaptiz'd are not capable of salvation ; which is as false as God is true , else , what became of those Children of Bethlehem and in the coasts thereof , from two years old , and under , among whom questionless some were uncircumsized or not baptized , when Murthered by bloody Herod , who would not suffer the King of Heaven , and Earth , and the whole World , to Reign in Jury , certainly their condition is very good , for although he had power to hurt their innocent Bodies , yet he had not power to hurt their poor harmless Souls , being hid with Christ Jesus , that sinless Babe , in God. Our Saviour seems to have a special love for Children above all other , which made him say in his holy Gospel , suffer the little Children to come unto me , and forbid . them not , for of such is the Kingdom of Heaven , Matth. 10. 14. Now David knowing no less , might well believe that his Child was received into Heaven . O blessed Babe , which came to the wished Haven without any Tempest ; enjoying the com●orts of another Life , before thou knew the cruel miseries of this Life , having thy head crowned with happiness , before thou wert covered with hair ; thy dear Father ( although a King ) could never have pleasur'd thee in this vail of misery , as thou art how in the Kingdom of Heaven , where Likewise now the Father is . But now he is dead , so that you may see David's shall go , came at last to is gone . The life , and spirit of all our actions is the Resurrection , and stable apprehension ; that our ashes shall enjoy the fruit of our pious Endeavours ; without this all Religion is a fallacy : how shall the dead arise ? is no question of a true Christians Faith. Job was ever confident that our estranged , and divided Ashes should unite again , that our separated dust after so many pilgrimages , and transformations into the parts of Minera's , Plants , Animals , Elements , should at the voice of God return into their Primitive shapes , and joyn again to make up their primary , and predestinate forms ; as it is evident by his own words ; for , saith he , I know that my Redeemer liveth , and that he shall stand at the latter day upon the earth ; and though after my skin worm● destroy this Body , yet in my flesh shall I see God ; whom I shall see for my self , and mine eyes shall behold , and not another ▪ Job 19 , 25 , 26 , 27. what is made to be Immo●●●l . nature cannot , nor will the voice of God destroy . As at the Creation of the World , all that distinct species that we behold , lay involved in one Mass , till the fruitful voice of God separated this united multitude into its several species ? so at the last day , when those corrupted relicks shall be scattered in , the wilderness of forms , and seem to have forgot their proper habits , God by a powerful voice , shall command them back into their proper shapes , and call them out by their single , and individuals ; then shall appear the fertility of Adam , and the Magick of that sperm that hath dilated into so Many millions , seeing our Souls are Immorral , nature cannot , nor will Almighty God destroy ; wherefore David that Princely Prophet and good King knowing this , and being fully perswaded , that his Child was gone to Heaven , and that he should follow ; left off his Doleful mourning , rised from his law , and ●amentable lodging , chang'd his cloaths , washed his hands , went to prayer and brake his long fast , ever cheering up himself , knowing that he should quickly follow , as you may see here by his own words read unto you , But now he is dead wherefore should I fast , can I bring him back again ? I stall go to him , but he shall not return to me . The EJACULATION . GOod Lord , is it so that there is no returning from the Grave ? Then assist us by thy divine Grace to improve every Inch of Time , before we ●o down to the Grave , and be seen no more . Is ●t true that our Dear and Pi●us Relations that are ●ead and gone will never return to us again ? ●hen let us prepare to follow them to an happy ●ternity ; Good Lord , now seeing all this is rea●y ●tue , let us live as men and women that have ●lready one foot in the Grave , Oh let the death ● others shew the weakness of our own Bodies and ●e many Grey-hairs that are ●ere and there upon our head put us in mind of our winding-sheet , and of the day of judgment , which is approaching very swiftly towards every one of us : Let the daily instances of our dying Relations take such a living Impression upon our hearts as may deaden then towards all objects on this side Heaven . Good Lord , let us all be all for Heaven , let all our thoughts be Heavenly thoughts , let all our speeches be Heavenly speeches , and let all our Actions be Heavenly-Actions , and let all thine ordinances prove Heavenly ordinances to us , ever drawing up our Hearts from Earth to Heaven , seeing we must quickly return to Dust ; Good Lord , it is a vain Imagination for any Man to think that he can be happy without God , who is the Author of all happiness ; or to think that finite and sensual objects can satisfie infinite and spirtual desires ? or to think that Temporal uncertainties are more valuable , and more desirable than an interest in Jesus Christ and Eternal Glory . What Joy ? what inexpressible Joy will a good Conscience afford us ; when we come to be arrested by the cold hands of Death , when we come to make our beds in the silent Grave . We must needs confess it is contrary to Reason , and much more inconsistent with Grace , that we should prefer Earth before Heaven ; Yea , there is as little Reason for it , that we should endeavour to grasp so much of the Creature into our hand● , when as one Death-Gripe will soon cause us to let go our fastest hold of Created Injoyments . Oh! therefore why should we go about to build a nest for our selves among the Stars , when we have seen so many of our dearest A●quaintance and nearest Relations carried to the Grave before us ; and there made a Feast for the Worms to feed upon : Good Lord , therefore do thou make us to know our End , and the measure of our Days , what it is , that so we may be throughly convinced , how frail we dre ; let us remember that we have no continuing City here , and therefore it will be necessary for us to seek one that is to come . Let us not spend our flying Daie● in ●●er Impertinences , but let us look after that Eternal Inheritance which will never fade away . O! let us all improve our Time and Talents for God , that when our Bodies return to the Grave , from whence there is no coming back , our Souls may go to God that gave them . Bury my Dead out of my sight . SERMON V. GEN. xxiii . 4. Give me a possession of a Burying place with you , that I may bury my Dead out of my sight . THis is the conclusion of all Flesh ; they were never so dear before , but they come to be as loathsom and intollerable now . When once the Lines and Picture of Death is drawn over the Fabrick of Man or Woman's Body , ( as it is said here of Sarah ) all their Glory ceaseth , all their good Respect vanisheth away , their best Friends would be fainest rid of them : even Sarah that was so goodly and amiable in Abraham's sight , must now out of his sight , he must bury his dead out of his sight . But Abraham , as the Father of faithful men , and a Pattern to all loving Husbands in all Ages ensuing , doth not this till such time as the dead Sarah groweth noysom to all that look upon her . As long as he could by his Mourning and Lamentation prosecute her without offence to his Eyes , and danger to his Health , he did it : but now the time is come , when Earth must be put to Earth , and Dust must return to Dust . There is no place for the fairest Beauty above Ground , when once God hath taken Life and Breath from it ; it must go to its own Elements , and to the Rock and Pit from whence it was hewen , thither it must return . After he had performed this , perhaps he mourned three or four Days for his Wife ; he knew this Mourning must have an end , he knew that he must commit her to the Ground . Therefore when he had thus moderated himself , as first to shew by his Sorrow that he was a loving Husband , and then to shew in the ceasing of his Sorrow that he was a wise man , and a faithful Christian , He cometh to desire a possession of burial . Give me . What ? A possession of burial . First , A possession . He would have it so conveyed , as no man might make claim of it , but that it should be for him and his for ever . Therefore it was , as it were , a Church-yard that he begged , such a one as was capable , and had sufficient scope and room for his whole Posterity in the time to come . Give me a possession , a burying-place . Here is the end why he would have this Possession . A strange kind of Possession . Behold Abraham ; see how he beginneth to pos●ess the World , by no Land , Pasture , or earable Lordship : The first thing is a Grave . So every Christian must make his Resolution . The first Hou●hold-stuff that ever Sele●cus bought in Babylon was Sepulchre-stone , a Stone to lay upon him when ●● was dead ; that he kept in his Garden . Give me a Burying Place to Bury my Dead . Behold , he calleth here Sarah , his Dead , he calleth her not Wife , though it is said after in the Text , that Abraham buried Sarah his Wife ; yet that is in repesct of the time of her life , when they lived together , and in respect of the former Society , and Converse they had , but now he speaks to the point , she is no more his Wife , but his Dead . My Dead . Yet notwithstanding , though she was not Abraham's Wife , yet she was Abraham's Dead . This must teach a Man after he is freed by remaining for the Dead . A Man is bound to lament and sorrow for his Dead , as Abraham did here , to love the Memory of the Dead , to speak well of the Dead , when occasion serveth , to commend them for their Vertues , to use the Friends of the Dead ( as far as is in their power ) with all Courtesie , to be good to the Children of the Dead , to be good to all that come of that Issue for their sakes . Let me bury my Dead . Lastly , it followeth , why he would bury his Dead Out of my sight . A strange thing , Out of my sight . The best Friend in the world cannot endure the sight of a dead Body , it is a gastly sight , especially when it cometh to that dissolution , that the parts begin to have an evil savour and smell , as all have when they are Dead ; then to keep themselves in Life and Health , it is necessary to avoid them , to bury their Dead out of their sight . And what so sweet a sight once to blessed Abraham , as Sarah ? What so sweet a spectacle to the World , as Sarah ? The great Kings of the World , set her as a Parragon , and she came no where but her Beauty enamoured them ; she was a sweet prospect in all Eyes , every Man gaz'd on her with great content , to see the Beauty of God , as in so many lines marked out in the face of Sarah . Yet now she is odious , every Eye that looked upon her before , now winks and cannot endure to look upon her , she must be taken out of sight . Oh bethink your selves of this , you that take pride in this frail Flesh , that prank up your selves , to make you Graceful in every Eye ; you that study to please the Beholders ; you that are the great Minions of the World ; you that when Age beginneth to purle your Faces , begin to redeem your selves with Paintings ; think of this . Mother Sarah the beautifullest Woman in the World , is loathsome to her Husband , her sweetest Friend , when once she is dead . The Funeral Procession . SERMON VI. ECCLES . 12. 5. Man goeth to his long home , and the Mourners go about the streets . ALthough I might in the Kings ( King Solomon's ) name command , yet I will rather in the Preachers ( his other style ) humbly entreat your religious Attention to the last Scene , and Catastrophe of Man's Life , consisting of two Acts , and those very short . 1. The Dead's Pass , he goeth , &c. 2. The Mourners March , they go about , &c. Little Children newly born , take in their first Breath with a sigh , and come crying into the World , assoon as they open their Eyes they shed Tears , to help fill up the Vale of Tears , into which they were then brought , and shall be after a short time carried out with a stream of them , running from the Eyes of all their Friends . And if the Prologue and Epilogue be no better , what shall we judge of the Scenes and Acts of the Life of Man , they yield so deep springs of Tears , and such store of Arguments against our abode in this World , that many reading them in the Books of Hegesi●s the Platonick , presently brake the Prison of their Body , and leaped out of the World into the Grave ; others concluded with Silenus , Optimum non nasci , proximum quam primum mori , that it was simply best never to be born , the next to it to die out of hand , and give the World our salve , and take our vale at once . The dead go directly to their long home , the living fetch a compass and round about : the termini of which their motions shall be the bounds of my Discourse at this present . Old Men are a kind of Antipodes to young Men ; it is evening with them , when it is morning with these ; it is Autumn in their Bodies , when it is Spring in these : The Spring of the year to decrepit old men , is as the Fall : Summer is Winter to them , and Winter death ; it is no pleasure to them to see the Almond-tree flourish , which is the Prognosticatour of the Spring , or the Grashopper leap and sing , the Preludium of Summer ; for they now mind not the Almond-tree , but the Cipress ; nor think of the Grashopper , but of the Worm , because they are far on in their way to their long home , and the mourners are already in the streets , marshalling as it were their Troops , and setting all in equipage for their Funeral , no dilectable objects affect their dull and dying Senses , but are rather grievous unto them ; desire faileth because Man goeth to his long home , that is , it doth in the best , and should in all , for what a preposterous thing were it , for a Man that hath one foot already in the Grave , and is drawing the other after , to desire to cut a cross Gaper , and dance the Morrice ? or for him that is near his eternal Mansion-house , to hanker by the way , and feast and revel it in an Inne . By long home , according to the Chaldee Paraphrase , is here meant the Grave , or the place where our Bodies , or ( to speak more properly ) our Remains are bestowed and abide till the time of the Restitution of all things , the place where all meet who lived together , the rendevouze of all our deceased Friends , Allies and Kindred , even as far as Adam : this home may be called a long home , in comparison of our short homes , from which we remove daily , these Houses we change at pleasure , that we cannot : there our Flessi , or our Bones , or at least our Ashes or Dust shall be kept in some place of the Earth or Sea , till the Heavens shall be no more . Job 14. 12. I answer . By Mourners are here meant all that attend the Corps to the Funeral , whether they mourn in truth , or for fashion : and they are said here to go about the Streets , either for the reason alledged by Bonaventure , quia predolore quiescere nequiunt , because they cannot rest for Hearts Grief and Sorrow , or they go about the Streets to call company to the Funeral , or because they fetch their compass , that they might make a more solemn Procession to the Church or Sepulchre . Among the Romans , the Friends of the deceased hired certain Women whom they called Prefi●●● , to lament over their dead : for the most part among the Jews this sad task was put upon Widows , for they took it upon themselves , as the words of the Prophet imply , and there were no VVidows to make lamentation , and of the Evangelist also : Acts 9. 39. and the Widows stood by weeping for Dorcas ; and indeed Widows are very proper for this imployment : When a Pot of water is full to the Brim , a little motion makes it run over , Widows , that are Widows indeed , and have lost in their Husbands all the Joy and Comfort of their Life , have their Eyes brim full of Tears , and therefore most easily they over flow . There are but Three things appertaining to Man here . 1. Life . 2. Death . 3. Burial . And see they are all Three in the Text. 1. Man goeth , there is his Life . 2. To his long home , there is his Death . 3. And the Mourners go about the Streets , there is his Burial described by Pariphrasis . And so I am upon the first Stage . The Doctrine . Man's Life is a Voyage , his Death the term or period of this Voyage , his Grave his home , and Mourners his Attendance . The Hour-Glass is running , whether the Preacher proceeds , or makes a pawse , and the Ship is sayling whither it is bound , when we sleep in our Cabbine ; so whether we wake or sleep , move or rest , be busie or idle , mind it , or mind it not , we walk on toward our long home . We are expiring and dying , from the running of the first Sand in the Hour-glass of our life , to the last , from the moment we receive Breath , to the moment that we breath out our last gasp . Thus the Man in my Text goeth , or rather runneth still in his natural Course , that is , every Man. I need not direct any Man in his Natural Course from Life to Death , every Man knows it , and whether he knowes it or no , he shall accomplish it , the Spiritual Course is more considerable , which is itinerarium ad Deum , a Journal to Eternity , a Progress from Earth to Heaven ; this Progress a Man begins at his Regeneration , and in part endeth in his Dissolution by Death , but wholly and fully after his Resurrection ; the way here is Christ ; the viaticum the blessed Sacraments ; the light the Scriptures ; the guides the Ministers of the Word ; the Thieves that lie in wait to rob us of our Spiritual Treasure the Divels ; our convoy the Angels ; our stages several vertues and degrees of Perfection , the City to which we bend our course , Jerusalem that is above , wherein are many Mansions , or eternal houses , I am now come , though long first , to Man's long home , which cannot be described in a short time , and therefore I leap into my last stage , which as you may remember was : The Application of the Text to this sad Occasion . I must now use in the Application of my Text , a method direct contrary to that which I followed in my Explication ; for therein first I shewed you how the natural Man goeth to his long , and the Spiritual to his eternal home ; and after how , and why , and what sort of Mourners went about the Screets lamenting the deceased ; but now I am to speak of the Mourners , who have already finished their circular motion , and then of the direct motion of the Man , the man of quality , the man of worth , the Man of estate and credit , who is already arrived at his long Lete , and now entring into his long home . Touching the Mourners I cannot but take notice of their number and quality ; the number is great we see , yet we see not all who yet are the truest Mourners , pouring out their Souls to God with tears in their private Closets . Illa dol●t vere , quae sine teste dolet . Her portion of sorrow like Benyamins , is five times more than any others , whose loss of a Husband , and such a Husband is invaluable . Secondly the quality of the Mourners is not ●lightly to be passed by , debeter iis religiosa mora ; for , not only great store of the Gentry and Commons , but some al●o of the Nobility , the chief Officers of the Crown , and Peers of the Realm ; not Religion only and Learning , but Honour and Justice also hath put on Blacks for him , thereby testifying to all men their joint-respect to him , and miss of him . Let them who have lived in credit die in honour ; let them who in their life time did many good Offices to the dead , after they are dead receive the like Offices from the living . Out of which number , envy it self cannot exempt our deceased Brother . Of whose natural parts perfected by Art and Learning , and his moral much improved by Grace . I shall say nothing by way of Amplification , but this , that nothing can be said of them by way of Amplification . All Rhetorical Exaggeration will prove a diminution of them ▪ In sum , he was a most provident Housholder , loving Husband , indulgent Father , kind Landlord , and liberal Patron . The Night before he changed this Life for a better , after an humble Confession of his Sins ingeneral , and a particular Profession of the Articles of his Belief , in which he had lived , and now was resolved to die , he added , I renounce all Popish Superstition , all Mans Merits , trusting only upon the Merits of the Death and Passion of my Saviour ; and whosoever trusteth on any other , shall find when he is dying , if not before , that he leaneth upon broken Reeds . Here after the Benediction of his Wife and Children , being required by me to ease his mind , and declare if any thing ●ay heavy upon his Conscience ; he answered , nothing he thanked God. He besought all to pray for him , and himself prayed most servently , that God would enable him patiently to abide his good will and pleasure , and to go through this last and greatest work of saith and Patience ; and the Pangs of Death soon after coming upon him , he fixed his Eyes on Heaven from whence came his help , and to the last gasp , lifted up his hand , as it were , to lay hold on that Crown of Righteousness , which Christ reacheth out to all his Children , who hold out the good ●ight of Faith to the end . Earth to Earth , and Dust to Dust . SERMON VII . GEN. iii. 19. Dust thou art , and unto dust shalt thou return . THE Remembrance of Death among other Remembrances , is as Bread amongst other Mea●s ; howbeit it is more necessary for the poor thirsty Soul , than Bread for the hungry Body ; for a Man may live many Days without Bread , but the Soul cannot do so without the remembrance of Death : which like that Serpent Regulus , by no Charms can be charmed And it is the general Opinion of the best and most Holy Writers , That the most perfect Life is a codtinual Meditation of Death . When our blessed Saviour said , If any man will follow me , let him deny himself , and take up his Cross daily . Commanded not that we should bear upon our Backs that heavy burthen of the Wooden-Cross , but that we should always set Death before our Eyes , making that of the ever blessed Apostle St : Paul , to be our impress , I die daily . In the Second Book of Kings , it is reckoned , that the good King Josias did cleanse the People from their Altars , Groves , and high Places , where innumerable Idolatries daily encreased : And to amend this ill , he placed there in their stead , Bones , Skulls and Ashes of dead Men. Whose Judgment herein was very discreet ; for from Man's forgetting of his Beginning and his End , arise his Idolatries ; and so reviving by those Bones the remembrance of what they were before , and what they shall be hereafter , he did make them amend that mischief . Very many , nay , numberless are those Men which adore the Nobleness of their Linage ; and out of a desire that they have , to make good their Descent and beginning , they multiply Co●ts one upon another , hang up Escutcheons , Blazon forth their Arms , tell vou very large Histories of their Pedigrees and Genealogies , and many ●m●s most of them meer Lyes and Fables . The good Prophet Ezek●el ●●d represent these unto us , in those Twent● five young Men which were Besotred and 〈…〉 ●● beholding the labouring Sun , that glorious 〈…〉 and vast Eye of all the World ▪ whose g●… upon the Waters , and hatched in Six Days all the World ; which by way of Exposition , signifieth the adoring of the Glory of their Birth . But leaving these to themselves , as silly Fools who glory in the Gold that glisters , God Almighty comes here unto old Adam with a 〈…〉 of Death ▪ and reacheth him another Lesson , saying ▪ Dust thou art and unto dust thou shalt return . The end ever holds a correspondence with its beginning ; Naked came I out of my Mother's Womb , and naked shall I return . The Rivers come from the Sea , and thither again they return , and so doth the labouring Sun from the East , and thither it retires again . That Image of Gold , Silver , Brass and Iron , that had its Feet of Earth , must in the end turn to dust . Ba●ak having asked , Where are the Princes of the Nations ? makes answer himself , and saith , The earth hath swallowed them up all ? Now to comment upon this same place , we may make the like question , and give the very self-same Answer , Nonne omnia Pulvis , nonne Fabula ? nonne in paucis ossibus memoria eorum conservatur ? The very greatest and famousest of us all , have been , are , and shall be but dust ; and there is no Memorial to be left of us , but a few rotten and stinking Bones . But to proceed , because in Preaching , Plainness is ever counted the best Eloquence . In these words , ( as they offer up themselves unto our consideration ) you may with me , ( as they naturally arise from the express words in my Text ) observe these two regardable Circumstances . First , How these Mortal Bodies of ours are said to be Dust . And then secondly , How they shall return to Mother-Earth from whence they came . Now of these two in their due order severally . And first of the First , and that is , How we are said to be Dust . Now as for the Walls of Flesh , wherein the Soul doth seem to be immur'd before the Restauration , it is nothing but an Elemental Composition , and a Fabrick that may fall to Ashes : All Flesh is Grass , is not only Metaphorically but Literally tr●e ; for all those Creatures we behold , are but the Herbs of the Field , digested into Flesh in them , or more remotely Carnified in our selves . Nay further , we are what we all abhor . Anthropophagi & Cannibales , Devourers , not only of Men , but of our selves , and that not in Allegory , but a positive Truth ; for all this huge Mass of Flesh which we behold , came in at our Mouths ; yea , this Frame which we look upon , hath been upon our Trenchers : In brief ▪ we have devoured ourselves ▪ Man is such a frail , sorry and base Creature , that the good Prophet Jeremy calls him to his own Face thrice Earth at one Breath , saying ▪ O ▪ Earth , Earth , Earth , hear the Word of the Lord , Jer : 22. 29. Man is Earth by Procreation , Sustentation , and by Corruption . First , He is Earth by Procreation ; for the first ▪ Man is called Adam , that is , red Earth ; Of the dust of the Earth made he Man. Gen. 2. 7. The Patriarch Abraham , acknowledging the baseness of his beginning , said unto the Lord , I am but dust and ashes , Gen. 18. 27. Now Almighty God ( the Creator of all things ) made this Earth ( of which he made Man ) of nothing , according to the Text , God created the Heaven and the Earth . He made not this Heaven and Earth of another Heaven and Earth , but he Created both as having nothing , but nothing whereby and wherewith to build this goodly Frame , and so consequently proud Man in respect of his Materials , is brought unto nothing : And therefore our Princely Prophet David says , Psalm 144. 4. That Man is like a thing of nought . Yea , and to confirm this the better , St. Paul that ever blessed Apostle in his Epistle to the Gala●ians , says , If any Man seem to himself that he is something , when he is nothing , he deceiveth himself in his imagination , Gal. 6. 3. Adam begat Cain and Abel , Gen. 4. Cain signifieth Possession , Abel Mourning or Vanity ; to teach us that Possessions are but Vanity and vexation of Spirit ; yea , Vanity of Vanities , all vanity , Eccles . 1. 2. And as Adam begat Sons like to himself , so his Sons also Sons like to themselves , of a loathsom Excrement , carried in those Members of the Body which are least honourable , brought forth into the World with intollerable Pain , so vile and so soul , that I shall spare to speak , wanting Epithites whereby to express my self ; only give me leave to Cry out with our Princely Prophet David , saying , What is Man ( O God ) that thou art mindful of him , and the Son of Man that thou visitest him ; or with St. Paul , O Man , what art thou who pleadest against God ? As if he should have said , ( as Cyprian said once to Demetrius ) Consider how base thou art in respect of God , even as Clay in the hand of the Potter ; and then I think thou wilt not enter into dispute with thy Creator . That any Man is miserable , let it suffice him that he is a Man , that is ▪ Infelicitatis tabula , nec non Calamitatis fabula , a Map of Miseries , and as it were the Table of Troy : whomsoever thou seest to be miserable , thou maiest without all doubt conclude he is a Man ; and therefore the first Voice uttered by the new-born Babe , is Crying , hereby Prophecying , that he is come into a World full of Care and Grief , Crying , and taking it grievously to heart because he is a Man , Blushing because he is Naked , Weeping and wailing because he is born into a most wicked and miserable World , and murmuring because indued but with a dull Genius , and made up of so base matter , which every Disease like a Storm is ready to totter down . God Almighty Created Adam of the basest matter , even of very Dirt , but this Dirt being Moulded by God's own Hand , and Inspiring it with so much Wisdom , Counsel and Prudence , it may be called Cura Divini Ingenii , the Curiousness of God's Wit : But Man growing proud hereupon , and hoping to be a God himself , God doomed him to Death , and wrapped him again in his dirty Swadling Clouts , with this Inscription , Pulvis es , & in pulverem reverteris , Dust thou art , and unto Dust thou shalt return . Adam did not without some Mystery cloath himself with green Leaves ; for he gave therein as it were a sign and token of his vain and foolish hopes . But as the Mother when the Bee hath stung her Childs Finger , runs with all haste to get a little Dirt , and claps it to her little One , which doth asswage the Swelling , and give it ease : So those busie Bees of Hell daily stinging us , and striking into our Breasts the Poyson of their Pride and Arrogancy , Almighty God with a Memorandum of Death , with a Dust thou art , and unto dust thou shalt return , abates this Pride , and tells us of that swelling Arrogancy of ours . In Ezekiel , the King of Tyre said ▪ I am a God , but he was answered , that he was 〈…〉 man , that is , base , vile and miserable : So holy ●a●id said , Let the Nations know that they a●● but ▪ 〈…〉 ▪ that is , base and vile : and St. Paul said , Are ●…ot men ? 1 Cor. 3. When we see a man swallowed up sometimes in the misery of the Body , and sometimes of the Soul , we say in the conclusion , he is a Man. Now if instead of the Gold of the Angels , there was found Rust , and that so fine Cloath as that was not without its Moths , and that incorrupted Wood without its Worm ; what will become of those that are but Dust , who dwell in Houses of Clay ? Verily they must ( as fearful of their own harm ) repeat this Lesson , Dust thou art , and unto dust thou shalt return One asking the question , Why God ( having Created the Soul for Heaven ) did knit it with so straight a Knot to a Body of Earth , so frail , and so lumpish ? Whose answer was , That the Angels being overthrown by their Pride , He was willing to repair and to help this Presumption in Man , a Creature in his superiour part as it were Angelical , but having a heavy a●d miserable Body ▪ which might serve as a Stay unto him , that if the nimbleness of his Understanding should puff him up , yet that Earth which Clogged his Body should humble and keep him down . Those that entred Triumphantly into Rome , had a thousand occasions given them to incite them to Pride , Arrogancy and Vanity : As their great number of Captives , their Troops of Horse , their Chariots drawn with Elephants or ▪ Lions , and their Ladies looking upon them from their Windows , and the like : But the Senate considering the great danger of the Triumpher , ordered one to sit by his Side , to whisper this still in his Ear ▪ Remember thy self to be a Man. The Princes of the Earth have many Motives to make them forget themselves , not regarding the Complaints of the Poor and Needy ; yet as the Wise Man saith , Wisdom ▪ 7. 5. No King had ever any other beginning of Birth ▪ they are as other Men , the Off-spring of the Earth , and the Children of Men , and to them it is also said , Dust thou art , &c. But to proceed . As Man is Dust and Earth by Procreation , so likewise he is Dust and Earth by Sustentation , and that in two respects ; In regard of Aliment and Indument , Meat and Apparel : It is truly said , That of ▪ which we consist , we are nourished with ; Elements are Aliments , where we begin , we do receive ; all Meats for our Bodies in Health , and all Medicines for the same , being Sick , are Earth and Earthy , even Dust and Ashes as we our selves are ; we feed on the Things of the Earth , and walk and sleep thereon : As for Apparel and Ornaments , we borrow Wooll of the Sheep , Hair of the Camel , Silk of the Worm , Furies of the Beasts , and Feathers of the Fowls of the Air ; like unto Aesop's Crow , having some Plume from every Bird , something from every Creature . Flowers are richly decked , Plants with an infinite variety of coloured Leaves adorned , and other Animals as well Vegetative as Sensitive , comely covered ; only Man , that unhappy and base Creature , is born to nothing but Beggery and Misery : So that we may justly exclaim and cry out with the good Prophet David , saying , What is Man , &c. Nay , what are we ? If that the good Prophet Jeremy , who was Sanctified in his Mothers Womb , did bewail his Condition , what may we do who are Born in Sin , and Conceived in Iniquity , being Formed of most base and unclean Matter ? God Created Stars and Planets out of Fire , Birds out of Air , Fish out of Water , but Man with other Animals out of the Slime of the Earth ; therefore remember and consider , O Mrn ! what thou art , and thou shalt find thy self much worse than any other Creature whatsoever besides , even Dust and Ashes . Now from this Principle I will infer three or four Conclusions of very great Fruit and Consequence . The First is this , If thou art Dust and Ashes ▪ wherefore art thou proud , thou Dust and Ashes ? Of thy Beginning ? No ; of thy End ? No ; Of what then ? If thou shouldest see thy self Seated between the Horns of the Moon , think on the baseness of thy beginning , and thou shalt then see clearly that Pride was not born for Man , nor Anger and Pettishness appointed for Woman's Condition ; Pride cannot sute with Dirt , nor Curstness with Woman's Softness . Lord cleanse me from my secret sins , and spare thy Servant from those that are strangers : By Aliens you may understand those of Pride , for it is a Stranger as it were , and another kind of thing , differing much from Man's base and vile Condition . There is not any Sin more alien and strange to ▪ Man 's Condition than Pride , or that doth carry with it less excuse . Those Fools that are Painted forth , going about to build a Tower that should overtop the Clouds , and reach to Heaven . Gen. 11. 4. did in their very first word say , Come let us make us Bricks ; Bewraying their Foolishness : What ? go about upon Earth to rear a Foundation that should emulate Heaven , which is far beyond Thought , and glorious beyond Report ! God Almighty said unto Ezekiel , Take thou a Tile , and pourtray upon it the City of Jerusalem , the Walls , the Ditches , the Towers , the Temple , and a great Army of Men , Ezek. 4. 1. Strange , yet true we see it is , that the Strength of Cities , the Power of Armies , is contained in a poor brittle ▪ Tile-stone ▪ The good Prophet Isaiah threatned those of Mo●● with Whips and Scourges , Isa . 16. because they insulted , and proudly triumphed upon the Walls and Towers of his City : Speak Punishment unto those that reioyce in Walls that are made of Brick . What , can earthen Walls raise up such Pride in Men ? Samuel being to Anoint Saul , God gave him for a Sign that he would have him Prince over his People , That he should find two Men as soon as he was gone from him , near unto Rachels Sepulchre : God might have given unto him some other Sign , but he chose rather this to give him , to quell the Pride and Haughtiness of this new Honour ; as if he should admonish and put you in mind , that the Ashes of so fair a Creature as Rachel , should read a Lecture unto you , what you must be . And this is the reason why the Church , though she might use other Metaphors to express the Misery and shortness of Mans Life , as is often made mention of in the Ornament of Grace , as by a Leaf , a Flower , and a Shadow ; yet it makes more particular choice of Dust and Ashes , because the other are Metaphorical , these Literal : for nothing more properly appertaineth unto Man than Dust , and therefore the Scripture termeth Death , a Mans returning again unto the Earth from whence he came . The Flower , the Leaf and the Fruit , have some good in them , though of short continuance ; as Colour , Odour , Beauty , Vertue and Shade , and albeit not good in themselves , yet they are the Image and Representation of Good ; but Dust and Ashes speak no other good . Amongst the Elements , the Earth is the least noble , and the most weak , the Fire , the Water and the Air , have in them Spirit and Actitude ; but the base Element Earth , as it were a Prisoner laden with Weightiness . A certain Poet styles the Earth Bruta , not only for that it hath an unpleasant Countenance , as Deserts , Quick-sands , Dens , and Caves ; but also for that it is an Inne of Serpents , Tygers , Panthers , and the like , so that it is good neither to the Taste , to the Smell , to the Feeling , nor to the Hearing , nor yet to the Seeing . Thou being therefore Earth , why art thou Proud , thou Dust and Ashes ? And thus far of the First . Now the Second Thing regardable , is , If thou art Ashes , why such a deal of Care in Pampering thy Body , which the hungry Worms are to devour to morrow ? Consider those rotting and stinking Carkasses of your Relations , that lye here under the Ground , and the very thought thereof will moderate your desire of being over-dainty and curious in cherishing your own . Isaac on the Night of his Nuptials , placed his Wifes Bed in the Chamber where his Mother died . Tobias spent all the Night with his Spouse in Prayer , being mindful of the harm which the Devil had done to her former Husbands ; as being advised from Heaven , that he should temper with the remembrance of Death , the Delights and Pleasures of this short Life of ours . The Camomile , the worse you treat it , and the more you tread upon it , the better it thrives ; other Plants require Pruning and tending to make them fruitful ; but this Herb hath a quite contrary condition , that with ill usage it grows the better . It is the pamper'd Flesh that brings forth Thistles and Thorns , but the Flesh that is trodden down and humbled , that yields store of Fruit : And this is likewise concerning the Second . Now the Third thing to be considered , is , If thou art Dust , and to Morrow must become Dust and Ashes , why such a deal of coveting of Honours and Riches , which on a sudden may take themselves Wings and flye away . Esau sold his Birth-right for a Mess , of Pottage , but he excused his so doing , for that he saw his Death was so near at hand : Behold I am ready to die ▪ what will this Birth-right profit me ? But to be brief , as Man in respect of his beginning and proceeding , is Earth , even so he is Dust and Ashes in respect of his ending , which is the last thing now to be handled ; for the Lord himself denounced ( as it is evident in the words of my Text , ) Out of it wast thou taken , for dust thou art , and unto dust thou shalt return . When that Death ( mounted upon his pale Horse like a Serjeant sent from above , upon Action of Debt , at the Suit of Nature ) comes with a Habeas Corpus , to pull down these Clay Walls , wherein our Immortal Souls are kept close Prisoners , within the narrow compass of these mortal Bodies of ours ; then shall our Dust return unto the Dust as it was ; then , yea even then , we shall be Terra à Terrendo , because then every one shall tread on us . A living Dog is better than a dead Lion ; every Thersites will Insult over Hector , and every Scrub run upon Accilles . Every Child is ready to mangle the strong Oak when it is down , and he that durst not look Caesar in the Face , is now bold to pull him by the Beard . Our Bodies are not only Houses of Clay , Job 4. 19. but as they be earthly , so Tabernacles , 2 Cor. 5. 1. Set up this Day , and happily taken down the next : And therefore the Years of Man are termed Days in holy Scripture , as the Daies of Noah , the Daies of Lot , and the Daies of Elias , because they lived but a few Days ; as the Patriarch Abraham , Few and evil have been the Daies of my Pilgrimage , Gen , 47. 9. Although time may be divided into past , pr●sent and future , yet there is no time belonging essentially to our Life , but even the very Now , because the time past is certainly gone , and the future time uncertainly to come ; and therefore our blessed Lord and Saviour Christ enjoyned us to pray , Give us this day our daily bread , Matth. 6. 11. Not this Age , Month or Week , but only this Day , because we may not care for to Morrow ▪ and therefore says wise Solomon , Boast not th● self of to morrow , Prov. 27. 1. For thou knowest not what a day may bring forth . All flesh is grass , saith Isaiah ; Grass withered or green . Oh Fool ! this Night thy poor Soul may be fetched from th●● ▪ and so thou shalt have no need of daily Bread to Morrow . Josiah was a vertuous Governour , 2 Kings 23. and vet he had but his time . In the the daies of Josiah the Son of Ammon , Jer. 1. 2. Noah was a very upright honest Man in his time , Gen. 6. 9. and yet he had but his time . In the days of Noah , 1 Pe. t 3. 20. Herod was a most mighty Man , and yet he had but his time . In the daies of Herod King of Judah , Luke 1. 5. If we be as strong as Sampson , and as mighty as Alexander , this Tyrant Death in time will take us all away ; Moses upon Mount Abarim , Aaron upon Ho● , and Methuselam after 99 years , were all cut down and brought to dust again , as they were . Although the good Prophet Daniel Prophesied of one who should have a time , and a time , and a half time , yet as it appeareth in the Revelation of St. John , all is but a time , and that a short time too . For although Antichrist exalt himself above all that is called God , yet he shall one day perish as a Man ; he came from Earth , and ( notwithstanding his double Honour , and triple Crown ) he must ( being Dust ) return to the Earth as he was , and see Corruption . Wherefore I say unto you , as the good Prophet Jeremiah did unto them of old , O Earth ! Earth ! Earth ! hear the Word of the Lord. Remember what thou was , what thou art , and what thou shalt be , when thou leavest this sad World behind thee . Thou wast in thy beginning a most miserable Wretch , yea a filthy stinking Worm , Conceived and Born in Sin ; thou art now a Sackful of Dirt , and hereafter thou shalt be nothing but a Bait and Banquet for Worms . In thy Beginning thou wast nothing , and now nothing worth ; and if thou repent not of thy damnable Sins , thou art in danger hereafter to be worse than nothing ; conceived in Original Sin , now full of Actual Sin , and if that thou still continue in thy Wickedness , thou mayest one Day feel the Eternal Smart of Sin : Begot in Uncleanness , Living in Unhappiness , and Dying in Anguish and Uncomfortableness . Remember I pray you from whence you came , and Blush ; where you are , and Lament ; and whither you must in spite of your Teeth , and Tremble . Brag not of any thing in you , or on you ; neither what you have been , are , or may be : for in respect of your base , weak and frail Flesh , you are a Clod of Earth , are so still , and in the end shall become nothing else but a Coffin of Earth under ground . Thy Grave shall be thy House , and thou shalt make thy Bed in the Dark . Thou shalt say to Corruption , thou art my Father , and to the Worm , thou art my Mother and Sister . Our Flesh dissolveth into Filthiness , Filthiness into Worms , and Worms into dust ; so our Flesh which is Dust , tha● is nothing , returns into nothing , that is Dust at last . And thus I have shewed you at large , how we are said to be Dust , and likewise how we shall at last return thither again . Wherefore now ( to be brief ) to put a Period to all , Remember what you are , and Meditate Daily and Hourly upon what you shall be , lest that Death ( like a Thief ) steal upon you , as it doth upon many now-a-days : For Meditation i● ▪ like Gunpowder , which in a Mans hand is Dust and Earth , but if you put Fire thereunto , it will overthrow Towers , Walls , and whole Cities . A light Remembrance , and a short Meditation of what you are , is like that Dust which the wind scattereth away ; but a quick lively Memory , and enflamed Considerations of your own wretched Estates , will blow up the Towers of your Pride , cast down the Walls of your Rebellious Nature , and ruine those Cities of Clay wherein you live . As the Phoenix ●annowing a Fire with her Wings , is renewed again by her own Ashes ; so shall you become new kind of Creatures , by remembring what you have been , are , and what you shall be ; that you are but Dust , and shall return unto Dust again . Moses casting Ashes into the Air , made the Inchanters and their Inchantments to vanish . The Ashes scattered by David , put the King out of doubt , and made it appear unto him , that that was no God which he adored : Job came forth from his Ashes in better Estate than he was before : And as Joseph came out of Prison from his torn and tattered Rags , and had richer Robes put upon him , so you from out of these your Ashes , shall be stript of the Old Man , and put on the New. The forgetfulness of other things may be good sometimes , but of your selves , what you are , and shall be , never . This will require a continual Remembrance , therefore this cannot be to often inculcated , Dust thou art , and unto Dust thou shalt return . THE EJACULATION . GOod Lord , we confess that Man is but a Worm of Yesterday , his Production was out of the Dust , and must thither return in his ultimate Resolution : for ( as we have heard ) Dust we are , and unto Dust we shall return . Let us therefore alwaies be in a readiness for our last Change , seeing we know not how soon the silent Grave may involve us under its Wings , where we shall lie in Obscurity , till the last Trumpet shall sound , at the Morning Day of the Resurrection , Arise ye Dead , &c. Good Lord , though now we appear a● living Objects of thy Favour ▪ yet we know not how soon the Scene may be altered ; for this very Day we now breath in , may be the last we shall ever count : and so many waies may the Thread of our frail Lives be snapt asunder , that we cannot promise our selves an Hours time upon Eart ; a little Stone from the House-top , as we pass in the Streets , a slip of our Foot , or the stumbling of our Horse , a sudden mischance ( among a Million that ●ay befal us ) which we know not of , may reduce us uo our first Original , and leave us a pale Carkass to be Sacrificed to the gaping Grave . Oh let us often therefore consider where will be our Eternal abode , when the black Attire of our Funeral is over , and all ●●r Weeping Friends gone to their several Houses and Homes . Let us often think how meanly and poorly ●lad we shall enter into our Coffins , with only one poor Shrowd and other Dresses fitted to cover us ; and what will become of our rich Attire , our haughty Deckings , our over-curious Trimmings , in the Grave , whither we are all agoing ? And when we are Arrested by the cold Hands of Death , how Fale and Wan to all shall we seem ? Even ready to nauseate our Spectators : Good Lord , let such Thoughts as these keep us humble , and keep down all proud aspiring Thoughts , that shall at any time arise in our corrupted Hearts : For 't is true , Dust we are , and unto Dust we shall return . Job xxiv . 20. The Worms shall feed sweetly on him . THat is , the Grave shall be no securer to him than to others , there the Worms shall feed upon all men , and they shall feed sweetly on him , or it shall be a kind of sweetness and pleasure to him to have the Worms feeding on him , which is no more then what Job said upon the same Argument , ( Chap. 21. 23. ) The Clods of the Valley shall be sweet to him . In these words you have Job describing the state of a Dead man laid in the Grave , he tells you the Worms shall feed sweetly on him . After Job had but spoke of Man's Conception in the Womb , he next tells you of his Corruption by the Worm , so suddainly doth a man step out of the Cradle into the Coffin , that sometimes there is no space between them both . The Worms shall feed sweetly on him . Those that have formerly fed upon their Sweet-meats , the time hasteneth when the Worm shall feed sweetly on them : As all Wooden Vessels are liable to be Worm-eaten , though they be never so furiously wrought , so will the neatest Body , the finest Face , be shortly a Worm-eaten Face . The Design of the Expression and of the Context being to convince us of the certainty of our Deaths , and the uncertainty of our Lives : I shall conclude this Subject with telling you , That no person can seem so brave and youthful at the present , but for ●ught any thing he knows he ▪ may the next Hour be a Banquet for the Worm ; to feed upon , Prepare to follow . SERMON VIII . ISAIAH 8. 38. Set thy House in order , for thou shalt dye and not live . Dearly Beloved , I Am now about to speak of that which will shortly render me unable to speak ; and you are now about to hear of that which will also shortly make you uncapable of hearing any more , and that is Death . It will be but a little while before Death will cause both the Speaker to be Dumb , and the Hearer to be Deaf . Oh that I might therefore this day , speak with that seriousness unto you , as considering the time draws on apace , when I shall be Silenced by Death , and never more have an opportunity to speak one word unto you . And Oh! that you might Hear this day with that diligence and reverence , as considering that after you are once Nailed down in your Coffins , and Covered with the Dust , you will never hear one Sermon more , or one Exhortation , or one word more , till you hear these words pronounced by the great Judge of the Quick and Dead , Surgi●● Mortui , & venite ad Judicium ; Arise ye Dead , and come ye unto Judgment . What is said in my Text , as it is likely you have often heard it with your Ears , so now you may ice it accomplished , It is appointed unto all Men once to die . Death hath long since come into our Nation , and hath summoned many to make their appearance in another World , yea , you know that Death hath already entred into our Streets , and hath not been afraid to step over our Threshold , and to seize upon those that have been standing round about us ; yea , it hath come into our very Bed-chambers ▪ and hath suddenly snatched away those that have been lying in our very Bosoms : So that we have had warning enough of the near approaches of Death unto our selves , and without doubt some of us have had the Sentence of Death within our selves , ( as the Apostle speaketh ; ) and therefore it is high time for you and I seriously to consider what is said in my Text , Set thy House in order , &c. Something we shall briefly speak now in order to the explanation of the words , that so you may once more hear ( before you feel ) the meaning of them ; It is appointed or enacted by the Court of Heaven ; Statutum est , it is a Statute or Law ( more firm and certain than the Laws of the Medes and Persians ) which is never to be repealed or abrogated . We are not therefore telling you what may , but of what must inevitably come to pass . It is appointed unto Men , that is as much as to say , unto all Men , once to die . It is an indefinite Expression , and so is to be understood of all the same kind , without some special exception from this general Rule . And indeed such an exception there is to be found in the Scripture ; for , saith the Apostle , We shall not all Die , but some shall be Changed , in a Moment , in the twinkling of an Eye ; there shall be some at the end of the World , who shall not pass under Death , but yet they must pass under a Change , which is thought will be equivalent unto Death . But for the present time , and according to the common Method and Course of Providence , no Man or Woman hath any ground to expect that they shall escape the stroke of Death ; for it is appointed unto Men , that is , unto all Men , once to Die : Death will no more spare him that wears a Crown upon his Head , than him that carries a Spade in his Hand , as the Poet Elegantly expresses it . Pallida Mors aequo pulsat pede Pauperum tabernas , Regumque Turres , &c. And the Scripture speaking of Kings , useth this Expression , I have said ye are Gods , but ye shall die like Men. But what is the meaning of the Phrase to Die ? I can assure you if you know not yet , it will not be long e're you will know the meaning of it : The Philosopher describes Death thus , Est privatio Vitae , ●● Anime separationem a Corpore : As Spiritual Death is the Separation of God from the Soul , so Temporal Death is the Separation of the Soul from the Body ; When those two ( the Soul and Body ) which have like Twins , dwelt lovingly together under the same Roof , must be parted asunder , and enjoy no more sweet and intimate Communion one with another , till the time of re-unition at the General Resurrection . This is that which must once be done , every one must here take their turn . And though this happeneth to some at one time , and to others at another time , yet first or last , it will happen to all ▪ The Greek word ( Thanatos ) which signifies Death , is taken from a word which signifies extendere , and indeed Death stretcheth out it self so far that no Man can live out of the reach of it . As surely as thou wast once Born , so surely shalt thou once Die. Let me but ask you this one plain Question , and your own Conscience shall be the Judge in the Case : Couldest thou still remain a Drunkard or a Swearer , if thou didst but once seriously consider that thou must once Die ? Or couldst thou so eagerly set thy Heart upon the empty , lying and dying Vanities of this World , didst thou but once seriously consider that thou must once , ( and it may be before to Morrow . ) be taken out of this World ? Or couldst thou neglect the means of Grace or Delight in Prophaneness , didst thou but seriously consider that thou must once die , and it may be before ever thou enjoyest another Praying or Preaching opportunity ? To die is much , and as this must be once done , so there is more to be done than this , for after this cometh Judgment . Whether the particular or general Day of Judgment is here to be understood , needs no debate , seeing both will certainly follow after Death . As for the certainty of Death ▪ you need not look into your Bibles for a proof of that ; I shall only desire you to open your Weeping Eyes , and let them but a little while be fastened upon the Dead Corps that now is before you , and if afterwards you can question this Truth , I shall say no more to you at present , but that it will not be long e're others may say of thee , as the Apostle Peter did to Saphira , Acts 5. verse 5 , 6 , 7 , compared with the 9 and 10. Verses . And Ananias fell down and gave up the Ghost ; and the young Men arose , wound him up , and carried him out and buried him : And his Wife not knowing what was done , came in ; and Peter said unto her , How is it that ye have agreed to tempt the Spirit of the Lord ? Behold the Feet of them which have buried thy Husband are at the door , and shall carry thee out : Then fell she down straightway , and yielded up the Ghost ; and the young Men came in and found her dead , and carrying her forth , buried her by her Husband . The same Bier , and it may be the same Persons which have carried thy Neighbour , thy Husband , thy Wife , thy Brother or Sister already to the Grave , behold they stand ready to do so much for thee : And let every one consider with himself , that he may be the very next in the Town or Family , for whom the Bier may be fetched to carry him unto his long home . And then as for the certainty of Judgment , though every one hath a sufficient Proof in his own Conscience of the truth of this , yet for as much as some have seared Consciences , and therefore would put off the Evil Day , and say with those , 2 Pet. 3. 3 , 4. And there will come in the last days Scoffers , walking after their own Lusts , saying , Where is the Promise of his Coming ? since all things continue as they were from the beginning , &c. You may therefore Consult these plain Scripture Proofs , Eccles . 11. 9. compared with Rom. 14. 11 , 12. For we shall all stand before the Judgment-Seat of Christ , yet that is not all , but as it followeth , So then every one of us shall give account of himself to God. 2 Cor. 5. 10. For we must all appear before the Judgment-Seat of Christ , that every one may receive the things done in the Body , according to that he hath doae , whether it be good or bad . ISAIAH xxxviii . Set thy House in Order , for thou shalt Die , and not Live. MANS Body ( before that dismal Conquest we all deplore ) as well as the Poor Soul was conditionally Immortal , and so to this very day had ever continued , if it had not been for the damnable Sin of Disobedience committed by Adam and Eve our First Parents ; But this was no sooner Gained than Lost , and the time of Mans Life ever since hath been as a Point , the Substance of it ever flowing , the Sense obscure , and the Whole Composition of the Body tending to Corruption : If that you should live three hundred years , or as many thousand of years ; yet with all remember this , that at the last you shall be compelled by Death , Gods all-resting Bailiff to lay down these rotten , ruinous , and clay-decaying Tabernacles of yours , for Dust you are , and unto Dust you shall return , and peradventure you shall not have a good warning beforehand , as the good King Hezekiah had here , but be thrust out of House and Harbour , in less than an hours warning ; For Death , which will put a period to every Mans days , 2 Tim. 4. 7. is like a Sergeant sent from above upon Action of Debt at the Suit of Nature mounted upon his Pale Horse will come on unawares , rap at your Doors , Alight , Arrest you all , and carry you bound Hand and Foot into a Land as dark as Darkness it self , from whence you shall be summoned at the last dreadful Audit to the Bar of Justice in the high Court of Heaven , when your Bill shall be brought in , how that you have ever Rebelled , and most notoriously transgressed against the Lord of Hosts , both in Thought , Word , and Deed , and have ever spun away our time as tho' that Death which is the end of all flesh would never follow , wherefore to the intent that Hezekiah , that good King might be made more certain of his fatal Destiny , occasioned by our first Parents , and have the less account to make at the great and terrible day of Doom ( when Christ Jesus the Worlds Saviour shall descend from Heaven , which is the center of all good wishes , with his Heavenly Host of blessed Angels riding in Pomp , and great Majesty upon the Wings of the Wind , with the loud sounding Trumpet of God , and the all tearing Voice of the Arch-Angel to judge both the quick and Dead ) God sent unto him the good Prophet Isaiah to incounter with him , and to put him in mind of his mortal Song . The whole verse runs thus , In those days was King Hezekiah sick unto Death , and Isaiah the Prophet , the Son of Amoz came into him , and said unto him , thus saith the Lord. Set thy House in order , for thou shalt die and not live . These words , as they distribute themselves , do consist of 2 Principal and Essential Parts . First of an Admonition , or earnest Exhortation , Set thy House in Order . And then secondly of a sound and undeniable Reason , which is threefold Affirmative and Negative First Affirmative , for thou shalt Die , and the Negative , and not Live. Set thy House , &c. Now of thefe in their due order severally , and first of the Admonition , or earnest Exhortation , Set thy House in Order , in which you have these three things regardable . First the Reason warning , which was Almighty God by the mouth of the Prophet Isaiah , as is made manifest in express termes in the former part of the Verse : And Isaiah the Prophet , the Son of Amoz , came unto him , and said unto him , thus saith the Lord. Secondly , the Person warned , or exhorted , which was none other but even good King Hezekiah , and by him all other . And then thirdly and lastly the matter of the Exhortation , and that was to Set thy House in Order . Now of these which shall have the first place in my Discourse shall be of the Person exhorting ▪ 〈…〉 that was God. Adam who had attained u●… state of Perfection in his Life and Conversation , relying wholly upon Natures first intentions never so much as once dream'd of Death , which is a Separation of Soul and Body , or any Alteration , until Almighty God , unto whom all hearts are open , no secrets hid , seeing his corrupt and base nature , came unto him , and told him plainly , and roundly to his face , how that he was but Dust and Ashes , and thither should return again , Gen. 3. 19. Thus Almighty God by the mouth of Moses the Faithful was ever warning the Israelites ( being ever a most stiff-necked , and rebellious Generation ) of their Mortality . Deut. 32. 21. saying , They have moved me to Jealousie with that which is not God , they have provoked me to Anger with their Vanities ; And I will move them to Jealousie with those which are not a People , I will pro●oke them to Anger with a foolish Nation ; for a fire is kindled in my anger , and shall burn unto the lowest Hell , and shall consume the Earth with her encrease , and set on fire the Foundation of the Mountains ; I will heap mischief upon them , I will spend my Arrows upon them ; they shall be burn with hunger , and devour'd with burning heat ; and with bitter Destruction ; I will also send the Teeth of Beasts upon them ▪ with the poyson of Serpents of the Dust , and to raise this Blister the higher , the Sword without , and Terrour within , shall destroy both the Young Man , and the Virgin , the suckling also , with the M●n of Gray Hairs , vers . 25. Thus Almighty God did threaten them , if that they would not set their House in Order , and repent , that he would bring them to the Dust again , wherefore Moses being a true Mirror of pity ▪ out of his most tender Love , and boundless Affection towards them all in general , lest that Almighty God , should send forth his sharp piercing Arrows , and give them mortal Wounds in his heavy Wrath , and cruel Anger , cries out most bitterly , by way of Exclamation , saying , O that they were wise , then would they understand this , and consider their latter end . Thus the Father of Spirits , and Lives , having out of a Chaos , or nothing , created all , and fashioned Man after his own Image , seeing his corrupt and base Nature too inclinable unto all sorts of Wickedness , by a sudden Metamorphosis , transforms him into what he was again , just like the Cat in the Fable , which when she would not change her manners , having all her members made after the form of a Woman , according to hearts desire , was turned into a Cat again . Thus far concerning the first particular Circumstance , the Son warning even Almighty God by the mouth of Isaiah the Prophet ? wheresore now to breviate my Discourse in fewer Words , lest that I should be too prolix in the prosecution , I shall proceed unto the second thing , subservient to this Explication , and that is the person warned , or here to set his House in Order , which was none other , but even Hezekiah that good King of Judah , who brake down the brazen Serpent , 2 Kings 18. 4. Who did receive presents from the King of Babel . 2 Kings 20. 12. Who restored all things that his Predecessors had taken out of the Temple , and established pure Religion among his People . 2. Chron. 29. 2. And lastly who ordained Priests , and Levites to serve in the Temple , and also who appointed for their maintenance , 2 Chron. 31. 2. This , yea , even then was he unto whom Almighty God ( who hath no delight in the Death of a Sinner , but rather that he may turn from his Wickedness , and Live , ) sent the good Prophet Isaiah , saying , set thy House in Order , for thou shalt die , and not live . Hereupon I might insist longer , but that I shall demonstrate unto you as occasion is offered , and now proceed unto the third particular Circumstance regardable in my Text , the matter of this Exhortation , and that was to set his House in order , which is the scope of my Sermon , and the main thing . Set thy , &c. Now by this word House , you may understand , even every Humane Body , which although at its first Creation , was a most solid , sound , and incorruptible Substance ; yet , by the entrance in of sin became capable of all sorts of Maladies ; 't is true , before that we knew what a damnable thing sin was , we had strong Houses , but ever since God Almighty lets us dwell in Paper thatched Cottages , and clay Walls , every Disease like a tempestuous storm totters us , and is ever and anon ready to overwhelm us . Now this ruinous House , and all decaying Tabernacle , which by the corruption of sin is become as a Pest-house , fetide , filthy , and unclean , before it can be set in order , must be swept clean and throughly rinced of all sins infective dregs . First it must be throughly purged from the guilt of blood , which leaves such a stain behind it , that the whole Land could not be cleansed but by the blood of the shedder ; for even so did holy David , who although he was a renowned , and glorious King , and holy Prophet of God , a Man justified even of his Enemies , thou art more Righteous than I ; esteemed of his Subjects , thou art worthy of ten thousand of us , a Man more learned than his Teachers : Yea , a Man even after Gods own Heart ; yea no way respecting the name , or applause of Men , but is content to shame himself for evermore , to record his Sins to his own shame , so that he may procure Gods Glory , and the good of his Church , set thy House in order , and not shroud in his head , nor run into a Bush as Adam did , but writing his fault even in his Brow , and pointing at it even with his finger , casteth his Crown down at the Lambs feet with the 24 Elders ; with the poor Publican falls groveling to the Earth , thumps his breast , strikes upon his thigh , wrings his hands , and ever pours out his poor soul before the Lord of Hosts , and thus humbling himself unto the Dust of Death , at length from the bottom of his heart , with grief , shame , and fear , cries out most bitterly , and betakes himself unto a Psalm of mercy , saying , Deliver me from blood-guiltiness , O God ▪ thou art the God of my health , and my tongue shall sing of thy Righteousness , make my House clean by cleansing me from the guilt of blood , and then shall I set forth thy praise . Ever get your Houses throughly purged from that Sin , which is an high offence against Almighty God , who hath given it in command , saying , Thou shalt not kill , and if not another , much less thy self , for thou must love thy Neighbour as thy self , first thy self , and then thy Neighbour as thy self , the nearer , the dearer . I kill , and give life again , saith the Lord of Hosts ; we are not masters of our own lives , but only stewards , and therefore may not spend them , or end them , when , and how we please , but even as God Almighty , who bestowed them , lest that we come , and defile our Bodies , which ought ever to be kept clean , and set in order . As murderers are enemies against God , whose image they deface against their Neighbours , who are all members with them of one Common , weal , and politick Body , so are the most cruel Enemies against themselves , because by natural instinct every Creature labours to preserve it self , the Fire ●●●yeth with the Water , the Water fighteth with the Fire , the most silly Worm doth contend with the most strong Man to preserve it self , and therefore we are not to butcher our Neighbours , or our selves , but to expect Gods pleasure , and leisure to let us depart in peace , seeing that we must all die , and not live . That bloody Tyrant Nero had his hands ▪ so stained with the guilt of innocent blood , that when God saw that he would not repent , and set his House in order , caused him to die both a sudden and a shameful Death , and thus God dealt with many more , whom I shall leave to your consideration , wherefore that you may not taste of the same sauce , while it is said , to day , set your House in order , get them throughly cleansed from all guilt , and especially from the guilt of Blood , and then , when you die you shall receive incorruptible Crowns , you shall be like Kings and Princes , all Co-heirs in the Kingdom of Heaven , which for excellency is far beyond thought , and glorious beyond report . Secondly , As the Body , before it can be set in Order , must be throughly cleansed from the guilt of blood ; so must it likewise be purged throughout , and scoured well of all the Pollutions , and Corruptive Dregs , which Adultery leaves behind it , they are not a few , it is a Quotidian Fever to the Corps , a Canker to the Mind , a Corrosive to the Conscience , and a mortal Bone to all the Body . It is an efficient cause of more cruel Maladies in the Body than any thing beside . First , it sets the Body on fire , which ever after consumes away by an incurable Consumption . Secondly , it brings the Body into a Dropsie , which by no skilful Physitian with all his cunning Medicines , and drawing Issues can be once cured ; till that Tyrant , and all-devouring Death come with its sharp stinging Arrows , and execute its office . Concupiscence is like a fire , and our Bodies unto seething pots which cannot be cooled , but either by taking away the fuel , by keeping it in continual motion , by casting in of cold water , or lastly , by taking it altogether from the fire . Therefore let every man in the fear of God , use these means prescribed for the cooling of intemperate Lust boiling in his flesh . First I say , let him take away the fuel , let him refrain himself from eating , and drinking too much , lest at last Lust command like a Tyrant ; for saturity is the father of wantonness , and uncleanness , the Daughter of surfeiting , sine Cerere & Libero friget Venus , without Nectar and Amrbosia Concupiscence cannot long continue , for Lady Venus dwells-still at the sign of the Ivy-bush : where there is cleanness of Teeth , usually there is no filthiness of Body , but if that we stuff our Corps as full as they can hold , making our mouths as Tunnels , our throats as Wine-pipes , and our bellies as barrels , we must expect nothing but Lust ever to Tyranize over us . Secondly , let every one keep his Body in continual Action , for Concupiscence is begot of an idle Brain , and hatch'd in a lazy Body . Quaeritur Aegistus quare sit factus Adulter ? In promptu Causa est , desidiosus erat . Egistus complaining why he should be made an Adulterer , was quickly answered , because he was idle . The Crab-fish being more subtle than many other Fishes against the coming of the Flood , when that the Oyster never sails to open , flings into her a little Stone , that she cannot shut her self again , and so the Oyster is devoured by the Crab ; our Adversary the Devil is like unto the Crab ; and we just like the Oyster , if that he find us idle and gaping , he takes his opportunity to confound us . Idleness is the Devils Pillow , saith Origen , and therefore like a pestiferous and dangerous Plague is to be shun of all : Cupid shoots still in a slug , and therefore hits none , but such as are sluggish . Thirdly , Let every Man stir to cool his Body by washing of himself throughly with his Tears , as David did , who watered his Couch with his Tears , and whose Eyes became a Fountain of Tears . David and his people lifted up their Voices , and wept so long that they could weep no longer . Fourthly , As the Pot is cooled by taking it altogether from the Fire ; so indeed may the Lust of the Body , by shuning opportunities and occasions of Sin , for Liberty makes Thieves . Daniel , although but a young Man , was so indued with the Continency , that he did not only all he could to suppress Lust in himself , but also reproved the Lascivious Elders . Joseph a young Man resisted the Temptations of his own Mistress , and likewise St. John the Blessed Evangelist , although very young , almost a Boy , did what as in him lay to bridle his Nature , and to keep his House in order : Now seeing that filthy Lust doth not only dishonour , but also pollutes our Vessels , our Clay Bodies , let us take Saint Paul's advice , which is to abstain from its every kind , for although it doth seem a Paradise to the Desire , yet it is a Purgatory to the Purse , a Plague to the Body , and a Hell to the Soul ; and that which may stir up the Wanton the most , a Sin against his own Body ; Dost thou then love thy Flesh ? Abstain from Adultery , for it is rottenness to thy Bones ; Dost thou thy Soul ? Abstain then from it . Lord , for it is very unhonest ; Or dost thou love thy Credit ? Be sure then likewise that thou abstain from it , for it is very dishourable . This heat is an Infernal Fire , whose Fuel is Fulness of Bread ▪ and abundance of Idleness ; Evil Communications are the Sparks , Infamy the Smoak , Pollution the Ashes , and the End Hell , wherefore seeing this , get your selves throughly cleansed from this Infectious Disease , and suffer not Sin to raign in your Mortal Bodies , but with all haste , set your House in order , for you shall die . As the Body before it can be set in order , must first be purg'd of all Blood-guiltiness , and then of all those Distempers occasioned by Adultery , so must it likewise be Scoured from top to toe of all Pride and Arrogancy which are the other proper Sins of Satan ; they that are proud , and vain-glorious , must of necessity be ever Factious ; seeing that bravery ever stands upon comparisons ; and likewise very violent , ever to make good their own vaunts ; they are seldom or never at love with their Neighbours , it 's true , one Tradesman will love another , and one Drunkard , according to Horace , will take Delight in the Company of another , sitting Hour after Hour , drinking of Soul-sick Healths ; but for one proud Man to associate with another , and to love him as himself , is a thing seldom or never seen ; just like the Foolish Jea cloath'd with the Peacock's Feathers , he ever thinks himself Chief among all , though according to Natures Ordination a meer Ignoramus ; he is ever casting beyond the Moon , till that he bring himself to destruction , which may well be so according to that of Solomon , Pride goeth before destruction , and a haughty mind before a full , Prov. 16. 18. The good Prophet Isaiah had such an invettered hatred against the Sin of Pride , that he pronounced a woe against Ephrin the very Crown of all Arrogancy ; saying , Woe unto the Crown of Pride , Isa . 28. 1. for it shall bring a Man very low , when humility shall raise him full high , as you may see by the words of the ever blessed Virgin Mary , who saith , Luke the 1. 52. that the Lord hath put down the Mighty from their Seat , and hath exalted the Humble and Meek . This Sin corrupts the whole World , therefore that you may get your selves free from all its Infections , fly it as you would the Plague or Pestilence , and with all haste set your House in Order , for you shall die , and not live . 4. The next Malady that you must get your selves Cured of before that your Houses can be set in order , is Envy , Hatred , and Malice , a Sin which hath been of too long standing : It was very common in Hesiod's time , and not only among the Potters and Singers ; but also among the very Vagrants , whereupon he took occasion to say , One Potter ( saith he ) there envies another , one Singer hates another , and one Beggar pronounceth a woe against another ? A Man that hath no Virtue in himself ever is envying Virtue in another , and not in those that are far distant , but even in those that are full near , and dear unto him ; — feriunt summos Fulmina montes ; as high Hills are most exposed to Thunder , and as the fairest Flowers are the soonest nipt by the venemous Cantharides ; even so the most Eminent Gifts and Graces in Men , are the greatest griefs of the Malicious and Envious Misers , this Sin is a repining grief for other Men ; Happiness ; it is an evil Eye which wisheth good to no Man , but to it self ; although the Squint-Eye , Male content and Envious Wretch doth thus ever Travel with Mischief , and bring forth ungodliness , still 〈…〉 of himself like the raging Sea , and stiring up strife all the day long ; yet let him remember that this course of Life must be alter'd , that he must get his Body throughly drench'd from all Envy , Hatred , and Malice ( the greatest Antagonist against Love , which ought to be embraced for all ) and Get his House set in order , for he shall die and not live . Fifthly , The Body must first be purged from the Corruptions of Blood-guiltiness . Secondly , from the cruel Maladies occasioned by Adultery . Thirdly , of all putrifactions brought in by Pride and Arrogancy , and fourthly , the infections procured by Envy , Hatred , and Malice ; so likewise it must be ever kept free from all Covetous , and greedy desires , the root of all ill , and the very Metropolis of all Villany . Judas was not sooner made Buyer , but that he shut himself into his Purse , and became a Slave to a few pieces of Silver his own Prisoners , so that indeed at last it was more easie for a Camel to enter into the Eye of a Needle , than for him being conjured into the Circle of his Purse to get out again . This Sin is so sweet that it leadeth almost all Men unto Destruction , whom it once possesseth ; What was it but only Covetousness that brought Dives to the Pit of Hell , where being ever tormented with its Scorching Flames is still dying , yet never dead , always crying out , O Immortal Death , O deadly Life , what shall I term thee , for if that thou be Life , wherefore dost thou kill ? and if Death , how dost thou still endure ; for in Life there is some ease and comfort , and in Death an end ; but in thee there is neither ease , nor end . O my dear and well beloved Friends , consider this ; and get your selves Cured of this Malady , which of it self is able to bring a Man unto the Pit of Hell , fly it as a secret Enemy in your ●own Bos , myea , and both in Body and Mind to . As our outward form , so much more our inward form should make us loath and detest this abominable Sin of Covetousness , which turns topsy turvy all Humane Society , and sets more at odds , than naked truth brings to Unity , Peace , and Concord . Pronaque cum spectant animalia caetera terram Os homini sublime dedit , caelumque tueri Jussit , & erectos ad Sydera tollere vultus . In the first Creation of things , when God made all Creatures Irrational , looking down to the Ground , then made he Man , a Rational Creature after his own Likeness , with a Countenance tending to Heaven , and all to put him in mind , although he was made de terra & ex terra , of the Earth and out of the Earth , never like the Worldling to mind the things of the Earth ; but to keep his Body still clean swept , not suffering the least Dust , or filthy Rust to be in his Mortal Corps . But further , as the Body must be made clean , and purged of all those stinking Dregs , which those forementioned crying Sins have left in it ; even so it must be ever kept clean from those Distempers which Drunkenness and Gluttony procure . This most beastly Sin of Drunkenness began presently after the Flood , and hath almost drowned the whole World with another Deluge . The Tuscans were so much addicted to this , that they were never well ; but in drinking , and quaffing of Soul-sick healths , and so were the people of Germany , whereupon was said , Germani possunt cunctos tolerare labores , O utinam possunt tam bene ferre sitim . O I wish , saith the Poet , seeing that the People of Germany can endure any thing , that they could but refrain themselves from Drinking too much . Likewise it was said of one Borosus , that he was Born bibere , non vivere , to guzzle their time away and not live ; and thus it may be said by too many now-a-days , who unless instead of it apply their Hearts and Minds to Sobriety and Temperance , shall not only procure to themselves loss of Estate , sickness of Body , but also to the poor harmless Soul Everlasting woe , and misery ; O consider this , you that rise early in the Morning , and continue till Night in drinking of strong Healths ; yea you that cannot afford your self natural Rest , but like the Hog betake your self to any sad Lodging for a while , and so return to your drunken trade again , still drinking other Mens Healths till that you drink your own away ; never calling to Mind ; Vna Salus sanis nullam potare Salutem , Non est in poto vera Salute Salus . That the Health of the sound is to drink no Health , but to his own . He , that is a common Drunkard , can but of necessity break all the Commandments of God. For first instead of giving that honour due unto Almighty God his Creator , he makes a God of the Creatures loving it with all his Heart and Mind ; ever having more Gods than one . Secondly , he is ever ready to Blaspheme , and to back all his words with execrable Oaths . Thirdly , ●e is ever ready to commit Murder , as Alexander the Greatest did , who when he was Drunk slew his Friend Clitus . Fourthly , the Drunkard is ever ready to break the Seventh Commandment by reason of his large Commons and lewd Companions . Fifthly , the Drunkard breaketh the Eighth Commandment as well as the rest ; for although , like a cunning Fox he may refrain to take up at home , yet if it be to be had abroad , he is sure to have it ; but indeed , that which is the worst of all is that he robs God of his due , which is of his poor Soul , which he hath purchased with his most precious Blood ; and so brings both his Body and Soul to utter ruin and destruction . ( O thou that spins away thy time , like a Swine in drinking , and eating ; ) ever have this in remembrance , and set thy House in order , for thou shalt die and not live . There are many more rusty ▪ and filthy dregs of Sin , which as well as those must be scoured out of the Body before that it can be set in order , as of Lying , Swearing , Cursing , and such like ; but those I shall leave to your consideration , hoping that you will not suffer the least of them to have any place in your Mortal Bodies . And so proceed a little further concerning the very matter of our discourse , the thing that we are all warned unto , which is to set our Houses in order , for we must die , and not live . Set thy House , &c. As it is the Custom among the Nobles and Peers of this Realm , when that they know of the Kings coming to give them a visit , to have all about them in order and decency ; so indeed ought every one of us to set our Houses in order , to keep our Bodies , which are the Temples of the Holy Ghost ever clean and decent , and still furnished with all sorts of Heavenly Graces to entertain such a Glorious Prince , who hath writ on his Thigh King of Kings , and Lord of Lords . It will not be long ere he come , for St. James said , In his time behold the Judge standeth before the door , and likewise , it was St. John's the Baptist Text , saying , Repent for the Kingdom of Heaven is at hand , he may come to day , or he may come to morrow , therefore make your selves ever ready , and set your House in order , for you shall die , and not live . First , you must furnish your selves with love , which is the complement of the Law , and an earnest desire of interchangeable affection between Christ and the Soul. Secondly , you must furnish your selves with Charity , which of all Virtues is still Chief , for St. Paul the Bishop of the Gentiles , comparing it with Faith and Hope , tells you that it is the Chief , for it ever Edifieth , still suffereth , never envieth , yea , and still continueth , 1 Cor. 13. 8. Thirdly , you must get your selves furnished with patience , that with all alacrity and chearfulness of Heart , you may endure all things for Christs sake . Fourthly , you must get your selves furnished with Humility , Virtue , which when the Lord of Heaven beholds it in you , which caused him to sink into your Hearts . Fifthly , you must get your selves furnished with Hope of Everlasting Faith and Salvation . And then sixthly and lastly with Faith , which is an evidence of things not seen , thus you must get your selves set in order , &c. And thus far of the matter of this Admonition , and earnest Exhortation . Now I should come to the Reason , which is twofold , affirmative , and negative ; Affirmative , thou shalt die ; and Negative , and rot live . Set thy House in order , for thou shalt die , and not live . Now of these severally , and first of the reason affirmative , thou shalt die . Now there are three kinds of Death . First , the Death of the Body , which is a natural Death . Secondly , the Death of the Soul , which is a Spiritual Death . And then thirdly and lastly , the Death both of Body and Soul , which is Eternal Death . But that which good King Hezekiah was warned of , was but only the Death of the Body , which according to the Statute Law Decreed in that High Court of Parliament of Heaven , all Men shall once taste of , no Man can escape it , for so saith St. Paul , it is appointed unto all Men that they shall once die , to all once , to many twice , for there is a second Death , and that is truly a Death , because it is Mors Vitae , the Death of Life ; the other rather a Life , because it is Mors Mortis , the Death of the Death , after which there shall be no more Death . Now as Job saith , Mans time is appointed , his Month determined , and his day numbered , yea , and ( as Christ Jesus the Worlds Saviour saith ) his very last hour is limited ; he was made of the Mould of the Earth , he shall return again to the Earth : And as all have one Entrance into Life , the like going out shall they have to Death : Nothing we brought in , nothing we shall carry out . Naked come I out of my Mothers Womb , and naked shall I return . A Change then shall come which of the wicked is to be feared , of the godly to be desired , and of all people to be daily and hourly expected . Remember them that have been before you , and that shall come after you , that this is the Judgment of the Lord over all Flesh to taste of Death . All Men shall once die , for as much as all have sinned , and been disobedient unto the Laws of God. This Death of the Body is not a dying , but a departing , a transmigration , and Exodus of our Earthly Pilgrimage , unto our Heavenly Home ; yea , a passage from the Valley of Death unto the Land of the Living : Although our Souls and Bodies are separated for a while , yet shall they meet again in the receptacle of Blessed Saints and Angels with much joy , and receive an incorruptible Crown . The Body is a Pri●on to the Soul , and Death a Goal-delivery , that frees the poor harmless Soul of those Grievances , which formerly it did endure . Length of days is nothing unto us , but much grief , and Age the durance of long Imprisonment ; wherefore if that you would but seriously consider this , you might find Death to be rather a Friend than an Enemy , and by consequence rather to be desired than shun'd as Simeon did , as it is evident , Luke 2. 29. saying , Now , Lord , lettest thou thy Servant depart in peace , according to thy Word , which by some is used thus ; Now , Lord , I hope that thou wilt suffer me to depart in peace , and keep my poor Immortal Soul no longer within the small circumference of this Mortal Body . The Thief upon the Cross laid down his Life most joyfully , because he saw Christ , and did stedfastly believe , that he should pass from a place of pain and misery , unto a Paradise of Pleasure , and so did St. Stephen , Acts 7. 56. The Royal Preacher King Solomon , lest that his Son should be deprived of such Happiness , doth by an Emphatical Irony disswade his Son from those youthful Lusts , and sensual Pleasures , whereunto he feared that he should naturally be addicted , and that by the consideration of that dreadful account , he was to give unto God at the great and terrible day of the Lord ; desiring him most earnestly not to let his House stand out of order , but ever to remember his Creator in the days of his youth , for old Age will come , saith he , and then thou shalt not be so fit by reason of much weakness and infirmities . Or else , Death may seize upon thee , For Dust shall return unto the Earth as it was , and the Spirit shall return unto God who gave it , Eccles . 12. 7. In a moment , yea , at the twinkling of an Eye , when once this Tyrant Death comes , it will sweep us all away . It is the Custom among us here to let Leases , one , two , or three Lives , but God lets none for more than one , and this once expired , there is no hopes of getting the Lease renewed , he suffers Man sometimes to dwell in his Tenement threescore Years , and ten , Psal . 90. 10. Sometimes to fourscore , but secures none far from home , and that for several Reasons . First , to bridle our curiosity lest that we should search after things too high , for quae supra nos , nihil ad nos , those things that are above us , are nothing to us . Secondly , to try our patience whether that we will put our whole trust , and confidence in him , although we know not the time of our departure and dissolution ; and then thirdly , to keep us in continual watchfulness , for if that we should know , when Death would come with a Habeas Corpus to remove us , it would make many more careless than they are , though indeed the best of us are careless enough . Here Men do know the date of their Leases , and the expiration of the Years , but Man is meerly a Tenant at will , & is put out of Possession at less than an Hours warning . Wherefore now ▪ while it is said to day , set your Houses in order , seeing that you must die , and not l●v● . It is not sufficient at the last Hour of Death to say , Lord have mercy on me , or , Lord into thy hands I commend my Soul. But even in all our Life-time , yea , and especially in our youth , we must strive ever to set our Houses in order , for we shall die and not live . Samson was very strong , Solomon very wise , and Methusalem lived many years , yet at last they with many more were brought to Mother Earth . If it seem pleasant unto you at the present to let your rotten and ruinous Houses stand out of order , yet with all remember , what the Prophet saith , The day of Destruction is at hand , and the times of perdition make haste to come on . Art thou a young Man in the April of thine Age , and hast thou thy Breasts full of Mill● , and doth thy Bones run full of Marrow , as Job speaks , and thereupon dost promise to thy self length of days , yet thou must know , also , that a man , even at the highest pitch of health , when he hath that same Fencer-like kind of strength , is nearest danger in the Judgment of the best Physicians , remember with all that observation of Seneca , Young Men ( saith he ) have Death behind them , Old Men have Death before them , and all men have Death not far from them ; we may in a manner complain already that the great God of Battle threatens an utter ruin to all the World , the Earth hath trembled , the Lights of Heaven have been often darkned , Rebellions have been raised , Treasons have not long since been practised , Plagues of late have been dispersed , Winds have blustered , Waters have raged ; and what wants there now , but those two Arrows of God , even Sword and Fire from Heaven for us to be consumed . Is it now think you a time to buy , to sell , to eat , to drink , and to live securely in sin , as they did in the days of Noah , and think of nothing else ; is it now a time to say unto Almighty God , as the Nigard doth unto his Neighbour , come again to me to morrow , as that drousie Sluggard doth , Prov. 6. 10. Yet a little sleep , a little slumber , a little foulding of the hands to sleep . The foolish Virgins supposed that the Bridegroom would not have come like an Owl or a Batt in the night , there is time enough , said they , what needs all this haste ; but poor Fools , they were excluded . Oh! I cannot forbear , my very Heart even bleeds within me to think of it , yea , all the faculties of my Soul and Body are strucken with horrour and amazement , while I declare unto you , how that many Thousands now are doubtless in Hell , who purposed in time to have set their Houses in order , but being prevented by Death , are for ever condemned . O here I could heartily wish ( with Jeremy ) that I had in the Wilderness a Cottage , Ye● , I could ( wish with Job ) that I were a Brother to the Dragons , and a Companion to the Ostriches , whilst I think of that wish I am now uttering ; nay , I could willingly desire ( with the Princely Prophet David ) that my Heart were full of Water , and that mine Eyes were a Fountain of tears , that I might weep Day and Night , for the too too common Sins of this our Age in every kind . Now you are in your preparations for Eternity , and therefore had need to be very watchful over your selves , to see that you set your Houses in order , for you shall die , and not live . And this brings me now unto the very last thing observable in my Text , and that is of the reason Negative , and shalt not live , set thy House , &c. Chrysostom prying into the base Nature of Man , and finding him ever out of order , teacheth him a seven-fold consideration of himself . First , What he is by nature , what he is in himself ? Dust and Ashes , Gen. 18. 2. Secondly , What is within him ? much sin . Thirdly , What is before him ? a burning Lak● , which is spoken of Isai . 30. 33. Fourthly , What is above him ? an offended Justice , Deut. 32. 16. Fifthly , What is against him ? Satan , and Sin , two notorious , and deadly E●… Sixthly , What is before him 〈…〉 , and worldly vanities . And then seventhly and lastly , He desires man seriously to consider , what is behind him ? in●●llable Death , for semel aut bis morimur omnes ; Some once , some twice , we must all die , and not live , You cannot , like Enoc● , H●b . 11. ●5 . be translated ▪ but must suffer Death as well as other Men , being common to all . Whatsoever thou dost affect , whatsoever thou dost project , so do , and so project all at once , who for any thing thou knowest , may at this very present depart out of this Life . Hypocrates , although he could not cure till Death came upon him . Heraclitus , who writ many natural Tracts concerning the last , and general consolation of the World , could not find out a Remedy , or a Medicine for his Distemper , but died out of hand . Thus you may see , how that God spares none , but sends one thing or other to bring us to our long home . And thus far concerning , the Death of the Body shall suffice , which was the Death good King Hezekiah was forewarned of : Wherefore now I shall but only speak a word or two of the Soul , and likewise of the Death of the Soul , and Body , and so conclude . First , as there is a Natural Death , viz. the Death of the Body , so likewise there is a Spiritual Death , viz. of the Soul , when it is deprived of those Graces , which formerly God did bestow upon it , for as the Soul is the light , and life of the Body , even so Almighty God is the light , and life of the Soul. When he takes his holy Spirit from us , then we walk in the shadow of Death , this Death is an ill Fruit of Sin ; therefore let us set our Houses in order . But secondly , As there is a natural Death , and a spiritual Death , so likewise there is an eternal Death , called in the Ornament of Grace the second Death . This Death , as well as the Death of the poor Soul is lamented by God. Esay 59. 2. As I live ( saith the Lord ) I desire not the Death of a Sinner , but rather that he may turn from his Wickedness and live . I might now likewise add a fourth Death , and that is a civil Death , an undoing of our Credit , and honest Reputation , which many Men die , but this I shall leave to your consideration , and so conclude . O my dearly beloved Friends , consider what you are all by nature ? What is within you ? What is above you ? What is below you ? What is against you ? What is before you ? What is behind you ? and that is , infallible Death ; For here is not one here amongst you , be he never so strong , never so healthly , but that within the Revolution of a few years shall be brought in spight of his teeth unto the Grave . Wherefore let your Houses be daily perfumed by a Morning and Evening Sacrifice of Prayer , Praise unto Almighty God , both which were appointed under the Law , Exod. 29. 38. 39. And this shadowed what was to be performed under the Gospel . God renews his Mercies to you every Morning , and protects you from manifold dangers every Night , whereunto you are subject , and you be so ungrateful as to banish all his benefits out of your Memories who is every Moment so mindful of you . As therefore , beloved , you tender the Salvation of your poor Souls , look home , and mourn for your Original sin , steep your Eyes in Tears , write Letters of discomfort upon the Ground as you go ▪ let the streams of your sighs , and the sweet Incense of your Prayers rise up like Mountains before the Lord of Hosts , and bed●wing your Cheeks with tears ; make your humble Confession unto God Almighty , not of sin alone , but of all your sins , of what nature , degree , or height soever they be , and by your unfeigned Confession so accuse your selves , that you may not hereafter be accused of the Devil , and so judge your selves , that you be not judged of the Lord. In a word , that you may escape all those torments , which by reason of sin are incident both to Body and Soul , seeing the night is far spent , and the day is at hand , while you have time , set your Houses in order , for you shall die , and not live . THE EJACULATION . GOod Lord , let us be always setting our Houses in order , that we may be really willing , and truly fit to die when Death shall seize us : Let us be always a preparing for our last Change , for it is the living only who are in a capacity to praise Thee . The Grave , into which we are all going , is a place of silence , where there is no praying to Thee , nor praising of Thee ; neither are any that go down thither capable of securing their eternal well-fare ; in the Grave there is no Preaching , nor hearing ; there we shall be altogether insensible of the actings of God , and be altogether uncapable of acting any thing for God : Oh! that we therefore , who are within a few steps of our long and last home , might seriously consider , what a vain thing it is to dream that we shall ever enjoy our worldly Relatives , or that we shall ever possess ▪ our worldly accommodations . What need have we then to be setting our Houses in order ; for 't is certain , we shall once die , and how soon we know not . O● then ! let your Thoughts , Words and Actions , be such as may best become dying persons , seeing all that would dye comfortable must set their Houses in order be●re they depart . Look on every day as your last . SERMON IX . JAM . 4. 14. What is your Life ? It is even a Vapour that appeareth for a little time , and ufterward vanisheth away . THere is nothing that doth evidently set before Mens Eyes the Deceits of the World , and the vanity of things present , as doth the due consideration of the uncertainty , shortness and frailey of Man's Life ; for all humane Pride , and the whole glory and pomp of the World ( having Man's Life for a stay and foundation ) can certainly no longer endure the same Life abideth ; so that Riches , Dignities , Honours , and such like , howbeit , a Man may enjoy them for a small space on Earth , yet do they never continue longer with him , than unto the Grave . The consideration whereof , together with this present occasion offered , have caused me amongst all other places of Holy Scripture to make choice of these words which I have now read unto you ; in which ( as in a most bright shining Glass ) we may behold both the frail Constitution of Man's Nature , as also the short continuance of his Life here on Earth , it being but a Vapour , and What is your Life ? This whole Chapter containeth four Dehortations ; the first is from Lust , unto the fifth Verse ; the second from Pride , to the Tenth ; the third from speaking evil of our Neighbour , to the Thirteenth ; the last from Presumption of words , to the end of the Chapter ; to disswade from which sin , he useth two arguments especially ; the first is drawn Ab incertitudine rerum , from the uncertainty of things , and that 's contained in the words immediately going before my Text , the second is drawn á Vanitate Vitae , from the vanity of Man's Life , and that 's set down in the words of my Text. Which words contain two general parts , a Question and an Answer ; What is your Life ? There 's the Question ; the Answer followeth in the next , It is even a Vapour , &c. First of the Question , What is your Life ? Wherein observe , that Life is twofold ; for there is a Created Life , and there is an Increated Life ; the latter is only to be found in God , the former is a quality in the Creature , whereby it liveth , and moveth , and acteth it self . Now Created Life is twofold , Spiritual and Natural : Again , Spiritual Life is twofold ; sometimes it is taken for the Life of Grace , which God's Children only do enjoy in the Spiritual Kingdom of Christ in this World ; which by way of excellency , is called the Life of God ; not so much for that it is from God , as also all other kinds of Life are , as because God liveth in them that are his , and approveth this Life in them : And it is called ( for the same respect ) the Life of Christ , because Christ liveth in his through a super-natural Faith and Spirit ; and they live unto God , and conform their Life unto his Will : And it is called a new Life , a Christian Life , and a renewing of the Mind , Will and Affections . This Life is opposed to Death in Sin , and to the old Man. Sometimes it is taken for the Life of Glory , whereby the Soul ( being ioyned again to her Body ) shall lead a Life , which the Apostle calleth Spiritual ; not in respect of the Substance , but of the qualities , 1 Cor. 15. 44. whereby the Faithful shall live for ever , and it is laid up in Christ , and the end of the World shall be disclosed , and which is opposed to the second Death , and it is called Eternal Life . Thus much of the Spiritual Life . Now the Natural Life also is twofold ; for either it may be taken generally for the Life of all Creatures , whereby they live , move , and have their being ; or more particularly for the Life of Man , which natural Life in Man is the act and vigour of the Soul , arising from the conjunction of the Body with the Soul ; this Life is given by God , continued by Meats and Drinks , and other necesary helps , and ended by Death ; this is the Life properly meant in this place . It is even a Vapour , &c. A Vapour ( according to the Philisophers ) is a thin fume extracted out of the Earth , by the Sun in the night time , but in the morning ( or afore ) it is scattered with the Wind , or dispelled with the Sun ; or else , if the Sun do not appear in his Brightness , it falleth away of it self to the Earth from whence it came , or was drawn by the heat of the Sun. Such as is the nature of a Vapour , even such is the Life of Man ; for he is extracted out of the Earth by the Sun of Righteousness , and he either perisheth before he seeth the Sun , or else in the Morning of his Youth ; or if he escape the mid and noontide of his growth , yet at the last he falleth away by Age to the Earth from whence he was taken . The Text thus explained , we may observe these Points of Doctrine for our Instruction . The first is the Frailty of our Constitution , in these words , It is even a Vapour . Secondly , the Shortness of our continuance , Which appeareth for a little time . Thirdly , The vanity or nullity of our Life after Death , in these words , And afterward vanisheth away . First , Of the Frailty of our Constitution ; the Apostle doth not compare the Life of Man to Silver or Gold , or Iron , or Brass : which are durable Substances ; or some Body that is Corpus perfecte mixtum , that is , perfectly mixed or compounded of the four Elements ; but to a Vapour that is Corpus imperfecte mixtum , that is , such a Body that is imperfectly mixed ; and that for two Reasons : First , because it hath not perfectum Miscibilium numerum , that is , all the Elements in it ; then also because it hath not perfectum Mixtionis modum , the true manner of a mixt Body , and therefore it vanisheth away into Air ; either per attenuationem , by rarefaction and attenuation ( as the Philosopher speaketh ) aut ●per condersationem , when it returneth to the Earth from whence it came ▪ And well might this our Apostle compare the Life of Man to such an Imperfect Body as a Vapour is : For first , if we consider our Birth , we are brought forth in the danger of our selves and them that bear us . Our Feet are not our own , neither are they able to carry the bulk and trunk of our Body ; our Tongues are not our own , our Hands are not our own ; but we lye bound and wrapped for many Months together ; we Live , and yet we seem not to breathe ; in our Youth we are liable to many Diseases : If it be true that the Physicians say , our Eyes are subject to an hundred Perils , how much more is the whole Body ? Some cry , My Head , My Head , as the Shunamites Child ; some are troubled with lame Legs , as Mephibosheth , some with Gouty Feet , as Asa ; some are pained in the Belly , as Jeremy . This is that miserable Frailty which the Prophet Isaiah signifieth in these words ; Almighty God said unto his Prophet , Cry ; and the Prophet answered , What shall I cry ? God said unto him , All Flesh is Grass , and all the glory thereof like the Flower of the Field , the Grass withereth , the Flower fadeth away , but the Word of the Lord continueth for ever : Upon these words St. Ambrose saith thus ; Truely it is even so , for the glory of Man flourisheth in the Flesh like unto Grass ; which although it seem to be great , it is in very deed but little ; it buddeth like a Flower , and fadeth like Grass , so that it hath no more but a certain flourishing in appearance , and no firmness and stability in the Fruit. For what firmness can there be in the matter of Flesh ? Or what good things ( of any long continuance ) are to be found in so weak a Subject ? To day thou maist see a young Man , in the flourishing time of his Age , with great Strength , Lusty , and jetting up and down in the Streets in great Bravery , with a jolly lofty Countenance ; and if it so fall out , that this very next Night he be taken with some Disease , thou shalt see him the next day with a Face so far altered and changed , that whereas before he seemed very amiable and beautiful , he shall now seem ill-favoured , miserable and loathsom to behold ; nay , Mans Fading away is such , and so sudden oftentimes , that there can be no reason given of his Death ; for many have gone to Bed well in the Even , that in the Morning have bee found dead in their Beds ; and many suddenly have dropped down in the Highways and Streets , as they have walked about their Affairs : And this is no wonder , if we consider the Substance of Mans Body , which being a Building compact of green Clay , is easily overthrown with a small puff of Wind. This being then the frailty of our Constitution , the consideration thereof should be used , to put away and abandon our natural Pride , and make us humble our selves under the Hand of God. An Example hereof we have in Abraham , who said , Gen. 18. 27. Behold , I have begun to speak to my Lord , who am but Dust and Ashes . Mark here how the consideration of his frail condition , made him to abase and cast down himself in the sight of God : In like manner , if we could but consider how Frail we are , it would straightway pull down our Peacocks Feathers , and make us with Job , to abhor our selves in Dust and Ashes . Secondly , The next Point I am to treat of , is the shortness of our continuance , intimated in these words , Which appeareth for a little time , &c. Man that is Born of a Woman ( saith Job ) is of short continuance and full of Miseries ; he shooteth forth as a Flower , and is cut down ; he vanisheth also as a Shadow , and continueth not , Job 14. 1 , 2. In which words , in that Job compared Man to a Shadow and a Flower , he notably setteth forth the short continuance of Mans Life ; a Shadow we see , if the Sun be never so little overclouded , it vanisheth away ; and a Flower , we know , is a comely and beautiful thing , yet for all that , there is nothing sound more sading and vanishing ; even so Man during the time of his Childhood and flourishing Youth , seemeth to be of a wonderful Comeliness , but his Beauty is of small Price , because it is more brittle than Glass , seeing that Man carrieth always the Cause of Death in his Veins and Bowels . We see at this day , what a great matter it is for one to live Threescore and Ten , or Fourscore years , and this is commonly the ordinary Race of Mans Life ; insomuch as when they live so long , they account themselves not to be evil dealt withal , as the Prophet signifieth when he saith , The days of Man are at the uttermost but Threescore and Ten Years ; and if the Strongest do reach to Fourscore , what followeth is but labour and grief . Now if we should deduct those years which Infancy and Childhood spendeth , if also we should take away that time which passeth away when we sleep , it would be a small number of Years that would remain ; which remnant if we should compare with the Life to come , it would seem but as a drop of Water compared with the whole Sea ; so short is his Fading Life in regard of that which lasteth always . Neither is our Life so short only , but as it is short , so is it uncertain , how long it shall continue ; for though there is nothing more certain than Death , yet is there nothing more uncertain than the hour of Death ; and therefore a certain Philosopher compared the Lives of Men to Bubbles that are made in Water pits , when it raineth , of the which some do vanish away suddenly , even at their very rising ; others do endure a little longer , and out of hand are decayed ; others do continue somewhat more , and others less : So that although they do all endure but some little time , yet ( in that little ) there is great variety . This being then the shortness and uncertainty of our Lives , it should teach us so much the rather to embrace our Saviours Counsel in the Thirteenth of St. Mark 's Gospel , Watch , because ye know not the day nor the hour : The which is as much as if he had more plainly said , Because ye know not that Hour , watch every hour ; and because ye know not that day , watch every day ; and because ye know not the Month and the Year , watch therefore every Month and Year . And to make this matter more plain by a Similitude : If thou shouldest be invited to a Feast , and being set at the Table , seest before thee many and sundry sorts of Meats , a Friend of thine secretly admonisheth thee , that among so many dainty Dishes ▪ there is one Poysoned ; what in this Case wouldst thou do ? which of them darest thou touch or raste of ? wouldst thou not suspect them all ; I think ( though thou wert extremely hungry ) thou wouldst refrain from all , for fear of that one where the Poyson is . It is made manifest unto thee already , that in one of thy seventy Years , thy Death lieth hidden from thee , and thou art utterly Ignorant which year that shall be , how then can it be , but that thou must suspect them all , and fear them all ? O that we understood the shortness of our Life ! how great Profit and Commodity should we then receive by the Meditation thereof ! Thirdly and lastly , the vanity and nullity of our Life after Death , intimated in these words , and afterward vanisheth away : The whole Course of Mans Life is but a flying Shadow , a little spot of time between two Eternities , which will quickly disappear ; the same Earth which we now so negligently tread upon , may suddainly receive us into her cold Imbraces . Well may Life then be said to be vanishing away , Though now we are in perfect Health , yet before to morrow some dear Friend or other may passionately follow our Hearse to the Grave . Our time past is like a Bird fled from the Hand of the owner out of sight , and our present time is vanishing away , and on Earth we have no abiding . But here consider , if Life be so vanishing and uncertain a thing , then 1. This reproveth those that Squander away their precious time , as if their abode on Earth would be too long to prepare for Eternity , if they did not mispend it half ; but it is time for us to cry out , The time past is more than enough to have wrought the Will of the Flesh , 1. Pet. 4. 3. or as it is Rom. 13 , 14. 'T is high time to awake out of Sleep . 2. If Life be thus vanishing ▪ then be not over solicitous as to future Events , but willingly submit to a Divine Providence ; be not so much concerned for to Morrow , do not cumber your selves with too much Provision for a short Voyage . 3. If Life be thus short and vanishing , then do much work in a little time ; shall we loose any of that time which is so fleeting and so uncertain . And thus I have briefly shown you the frailty of the Life of Man , and the profitable use we might make of this Consideration , That our Life is ●●● a Vapour which appeareth for a little time , and afterward Vanisheth away . 4. If Life be so short and uncertain , then look upon every day as your last ; so did the Apostle Paul , who said , I die d●●l , as there is nothing more certain than Death , so there is nothing more uncertain than the time of Death . We are all Tenants at Will , and therefore the great Landlord of Heaven and Earth may turn us out of our Clay Houses when he pleaseth . It was a worthy Custom of a Roman Emperor that would have his Man come every morning to his Bed side , and pronounce these Words . Remember thou art a dying Man ; certainly such are justly to be reproved , who look upon Death as at a great distance from them . It is a common saying of some , that they thought no more of such a thing , than of their dying day ; surely it argues a very wicked frame of Heart to be so forgetful of Death , when 't is that we are to expect every minute , and know not but each day that comes may be our last . THE EJACULATION . GOOD Lord , what is the Life of Man ? is it not like unto a Vapour , which appeareth for a little time , and then vanisheth away ? Is it not like unto a Bubble , which quickly swelleth to a considerable bigness , and as quickly sinketh again ? Is it not like unto the Grass which groweth up and flourisheth in the Morning , but is cut down before the Evening come ? Oh Lord , though Life be sweet , yet common experience shews that it is short ; and as our Life is short in it self , ( though we should live to the very outside of the strength of Naeture ) so will it seem much shorter , if it be compared with Eternity it self : And yet as short and as uncertain as our Life is , we have a long work to dispatch before we go away from hence , and be seen no more ; we have a great way to go by a setting Sun ; a great Race to run by a short Breath ; and if Life be but as a Vapour , how little reason have we then to squander away precious time ? Yea , how great reason have we to redeem the time that is past , and to improve every Inch of the present time : Let us remember that we have no continuing City here , and therefore it will be necessary for us to seek one that is to come : Good Lord , therefore do thou make us to know our end , and the measure of our days , what it is , that so we may be throughly convinced how frail we are . Dying Christian . SERMON X. Being the last Sermon this Author Preacht at Grafham , in Huntingdonshire . Beloved Brethren , THE Lord hath set it home upon my Heart , ever since I came amongst you , earnestly to desire and to pray for the Salvation of your Souls ; it hath been no small Encouragement to me to lay forth my weak endeavours in the Ministry , when I consider that he which converteth a Sinner from the Errour of his way , shall save a Soul from Death , and hide a multitude of Sin , James 5. 20. To save a Soul from Death , is so glorious an Imployment , that herein I cannot chuse but rejoice with the Apostle , when I see the word of the Kingdom working effectually in any Soul. I bless God every day without ceasing , that he hath given me a full proof of my Ministry in the Hearts and Consciences of some , even in this place , since I came among you , so that I may say with Paul , 1 Cor. 9. 2. and they indeed are and shall be unto me , and I unto them a Crown of rejoicing at the coming of our Lord Jesus Christ , and on their behalf I pray , that their Faith may grow exceedingly , and that their Love unto Jesus Christ , and unto all Saints ▪ may every day more and more abound , and I commend them unto God , who is able to keep them from falling , and to present them faultless before the presence of his glory with exceeding Joy. As for others , I am jealous over them with a Godly Jealousie ( as the Apostle speaketh ) continually praying , that they may not be corrupted from the simplicity that is in Christ , but that they may hold fast the mystery of Faith in a pure Conscience . Some indeed there are , that cause me secretly to groan in my Spirit and my Heart . I even bleed over them , and I do pity them in the Bowels of Jesus Christ , fearing least they should ( like the five foolish Virgins ) fall asleep , and hereafter endeavour to enter into Glory when the Door is shut . But now , dearly beloved , being come to Preach my last Sermon amongst you , I request you all both good and bad to attend with double diligence , to what shall be spoken unto you from that sweet portion of Scripture which you find recorded . PHILIPIANS I. XXIII . For I am in a straight between two , having a desire to depart , and to be with Christ which is far better . IN these Words are these two Parts , First , a Declaration of St. Pauls desire , For I am in a streight between two , having a desire to depart ; Secondly , an Inclination of the ground of it , which was this , because he might be with Christ ; the word signifies solvere Anchoram , to loosen the Anchor , or to cut the Cable , that the Ship may sail after . While St. Pauls Spirit was tied up by the Flesh , he desired it should be loosened by Death , that it might Sail after into Glory . Spiritual Desires , they are always quickest and strongest , whensoever they are nearest the perfect enjoyment of their desired Object , Christ . As the motion of every natural Body is quickest and strongest , the nearer it comes to the Center ; so the nearer fulness of Glory , the more fervent the Soul is in its desires after Christ . Sirs , my Text is usually the dying Expression of a living Saint ; for when a believer draws near to his End , he sings most sweetly , like the Swan and earnestly cries out , Make haste my beloved , he having a desire to depart , to be with Christ , evermore : upon a dying Bed , a Christians Pulse beats strongest Heaven-ward . We groan , as being in a great straight , knowing , to depart is far better , much more better ; as if he should have said , Oh! there is no comparison between the enjoyment of God in the State of Grace , and the enjoyment of God in a State of Glo●y . And here methinks , I hear the dying Christian joyfully breathing out his earnest and longing desires , for a Dissolution , in the very words of a late Grave and Serious Poet , who in an Heavenly Rapture , and sweet Extasie of Spirit , spake in the following manner , viz. VVhy lingrest thou bright Lamp of Heaven ? why Do thy Steeds tread so slowly on ? must I Be forc'd to live when I desire to die ? Lash thou those Lazie Jades , drive with full speed , And end my slow-paced days , that I may feed VVith Joy on Him , for whom my heart doth bleed . Post blessed Jesus , come Lord flee away . And turn this Night into the brightest Day , By thine approach , come Lord , and do not stay . Take thou Doves-Wings , or give Doves Wings to me , That I may leave this World , and come to thee , And even in thy glorious presence be . I like not this vile VVorld , it is meer dross , Thou only art pure Gold , then sure 't is loss To be without a Throne t' enjoy a Cross . VVhat , though I must pass through the Gates of Death , It is to come to thee that gav'st me Breath , And thou art better ( Lord ) than Dung-hill-Earth . VVhen shall I come ? Lord tell me , tell me when ? VVhat , must I tarry Threescore years and Ten , My Thirsty Soul cannot hold out 'till then . Come dearest Saviour , come , unlock this Cage Of sinful Flesh , lovingly stop the Rage Of my Desires , end thou my Pilgrimage . Give me a Place on High , to Sit and Sing Anthems of Praise to thee mine only King , Whose ratling Sounds may make the Heavens Ring . But here I know the timerous Soul will object against this truth , and say , Oh , how can the Christian so earnestly desire to be with Christ in the fulness of Glory ? were it indeed but a short step into Glory , or were the way strewed with Roses and Flowers , and with all the Spices of the Merchant , it might be so , but there is a Lion in the way ( as Solomon speaks in another case ) there is Death the King of Fears , that stands srowning upon the Soul at the last cast when the Soul is upon its very Entrance into Christ , his prepared Mansions of eternal Glory ; and therefore it were more desirable , to dwell safely upon the Earth in a sensible Heaven made up of the greatest worldly profits , and the most delightful creature Comfort , rather than to venture over the terrible mountain of Death ( the very Epitomy of all Discouragements ) into the doubtful possession of those invissible Depths of spiritual Glory , which the Scripture tells us , is only attainable after this Life . I answer , that by nature of this Objection , you may presently know the name of the Objector . It comes from off a carnal heart , and fully speaks the temper an Epi●urean Will , that is , against leaving its carnal interest in the Earth , for uncertain interest in Heaven But Death , though it be an intervening Cloud , which seems to darken or cast a mist upon the Lustre , and Comfort of a believers spiritual injoyment in God ; yet it doth but seem to do so , and indeed it doth not at all extinguish the earnest desires of a serious lively Christian after Christ in the fulness of Glory , and that especially when the believing Soul looks upon Death under these Considerations . First , that to die is no worse a rhing than to tread in the very steps of Jesus Christ , we might indeed have been afraid to die if Jesus Christ had not first stept into the cold grave before us , but if we will shew our selves true Soldiers unto Christ our Captain , we must not fear to venture , where he hath broken the way before us ; Now Christ hath died that he might by his Death procure the Death of Death , and that he might free Believers from the fear of Death , the sting being taken out of it . Secondly , Death is only ordained to refine , and not to ruine Nature , Death ends our sins and miseries , and not our life , as it may be made out unto you by this following Illustration , those Trees , which seem dead in the Winter , yet they revive in the Spring , because the Body and the Arms of the Tree , they are joyned to the Root , where the Sap lies all the Winter ▪ and by means of this conjunction the Root it conveys life unto all the parts of the Tree . And the Bodies of Believers they have the Winter to , when as they are turned into the Dust , but their Life it is hid with Christ , at last they are revived and raised up into Glory . Now here you may observe the great difference of Tempters , according to the various Complexions of Mens Spirits ; the Atheist he dares not die for fear of being put out of his being , and the prosane Person he dares not die for fear of exchanging his present bad being for a worse , ●ut the Believer he earnestly desires to die , that besides this present temporal being he might enjoy a future eternal well-being . Indeed to a wicked Man ▪ the best had been , not ●o have been , and this next best , were to live long ; ● was ill with him , that ever he was born , and worse , A Carnal Mans continual cry is this , Dum Spiro , Spero , I love to live , for my present hope is my only help ; for indeed , such an one hath only help in this Life ; but a Christians common Expression is this , Dum Exspiro Spero , Expiration is my Expectation , for such an one hath hope in the Life to come , when a wicked Man dies , he thinks he shall live worse , but a Christian when he dies he knows he shall live better , he cries with the holy Apostle , for one to live is Christ , and to die is gain . Job . 19. 25. I know that my Redeemer liveth , and he shall stand at the latter day upon the Earth , and though after my Skin Worms destroy this Body , yet in my flesh shall I see God. Thirdly , Death was never intended to be as a privation of good , but as a priviledge for good to the Believer , and it is attended with these several Priviledges . First , Corporal and Temporal Death , it serves to set out the Beauty and Excellency of eternal Life ▪ It is Gods usual method to set out one contrary by another , Contraria juxta se posita magis elucescurt ▪ In War God commends Peace to us . In Adversity ▪ Prosperity , in Sickness , Health , and in Death , he commends eternal Life to us . As the Limner lays the Foundation of a curio● Picture in a Dark Ground-work , so God doth ofte times lay the foundation of our sweetest Mercies i● the greatest miseries ; and this he doth that ●● Mercies may appear more lovely in our eyes ; a● thus he sets off the joys of Heaven by the troubl● we meet with on the Earth . It is said of Zeno th● he was wont to eat bitter things , that he might t●● better taste sweet , and he would say , sweet thin● were nothing worth , if they were not so commen●ed to us . And so bitter Death , it is but an E●gine devised by infinite Wisdom , and for ●● set out the Unspeakable sweetness of Everlasting Joys . God could as easily have received all his redeemed ones into the immediate imbraces of Divine Love and Glory , without letting them know what it was to be tempted , to be afflicted or to die , but only for the better sweetning and endearing fulness of Glory to them . Secondly , Deaths mortal Wound , it is but preparatory to an immortal weight of Glory . Death it is the midnight of all troubles and sorrows , which is in Travel with a morning of everlasting Joy , and Comfort . Death it is the Saturday or last day of our Weekly labours , which ushers in a Sabbath of eternal rest . Rev. 14. 13. And I heard a Voice from Heaven , saying unto me . Write , Blessed are the Dead which die in the Lord , for they rest from their Labours , and their VVorks follow after them . Here the Believer hath labour without rest , but in Heaven he shall have rest without Labour ▪ Death tends indeed to a Believers perfect everlasting reign and rest . The Believer ▪ Afflictions upon Earth , they are fore-runners of Deliverances , they are as throws to the Birth of future Comforts . The Whale which swallowed up Jonah , God appointed as the means of bringing himself to the Shore . And so the trouble which we often times think may swallow us up , it brings us to our harbour Death , it lands us safely upon Glory . One excellency sets out the state of a dying Christian in these Words . Per Augusta ad Augusta , per Spinas ad rosas , per Procellas ad Portum , per Mortem ad Vitam migramus . Lastly , Death it is as a Bridge that all Saints must walk over to the everlasting Hill of endless Peace , to the perfection of Grace , to the participation o● Glory , to the full possession of Christ . 1. Death it leads us to the perfection of Grace , the believer would live that he might be more perfect , but when he dies he is perfect indeed , a dying life , that is , a dying to sin , it frees us from a living Death , well doing fits us for dying . Holiness frames us for Happiness . 2. Death it leads us to a participation of Glory , the consummation of Grace is the incoation of Glory , Grace that puts the Soul into a capacity of enjoying glimps of God as in a Glass darkly , but glory brings the Soul , ad visionem bea●ificam , into an immediate converse with God face to face , 1 Cor. 13. 12. For now we see through a Glass darkly , but then face to face ; now I know in part , but then I shall know even as I am known . 3. Death it leads us into a full possession of Christ , Luke 23 ▪ 43 This day shalt thou be with me in Paradise , so saith Paul , Then shall we be ever with the Lord , comfort , comfort ye one another with these words , to be always with Christ will be very comfortable indeed . Death that deprives us of commerce with men , yet it delivers us up into an immediate communion with God and Christ , and the blessed Angels ; Saints in Heaven shall be as the Angels , nay , saith John , now are we the So●s of God , and it doth not yet appear what we shall be , we know that when he shall appear , we shall ●e like him , for we shall see him as he is . Death speaks the sad disjunction of the Soul from the Body , and the sure and sweet Conjunction of the Soul with Christ , and therefore saith Paul , and every Christian , when he is in a right temper , I have a desire to depart , and to be with Christ , which is best of all . And thus I have endeavoured to lay open before you those Soul supporting , and Soul encouraging Arguments , the consideration of which , makes the believing Soul so willingly , and so boldly , to look Death in the Face , to invade Death in its own Quarters , which is indeed but as a Passage or Bridg ▪ whereby the Soul is carried over unto the Mountains of Mirrh , and unto the Hill of Frankincense , where it shall lie down with Christ on his Green Bed of Love , which is perfumed all over with the fulness of increated Glory . And thus having shewed you many Arguments , the Consideration of which doth much facilitate a Believers passage through Death into Glory . I shall in the next place , for a further Illustration of this truth ▪ present unto you the admirable carriage and department of some famous Christians , since Christ his time , as in Relation to their contempt of Death , and earnest desiring to be with Christ in Glory ; and in this Relation , I shall begin with I●nati●● , who lived while Christ was upon the Earth , and so proceed to several other remarkable Instances in successive Generations . Ignatius , when he was sent by Trajan the Emperour to Rome , there to be devoured of Lyons for his free reproving of Idolatry ; instead of fearing Death , he thus couragiously expressed himself . I wish , says he , that I could see those wild Beasts that must tear me in pieces , I would speak them fair to dispatch me quickly , and if that would not do , I would incite them to it . Hierom of Prague , the renowned Bohemian Martyr , he uttered these words , with much chearfulness , at his very giving up the Ghost , Hanc animam in flammis affero , Christe , tibi ; freely do I burn for the sake of Christ . Oecolampadius lying upon his Death Bed , and a certain Friend coming to him , Oecolampadius asked him what news , unto whom his Friend answered , I know none , but says he , I can tell you some good news , nam ego subit● cum Christo regnabor , I shall suddainly be with Christ upon his Throne . Melanchton , a little before his Death , he would often say , capio ex hac vita migrare propter duas causas ; primum , ut frurar desiderato conspectu filii Dei , deinde ut liberer ab immunibus Theologorum odiis ; I desire to die to injoy a sight of Jesus Christ , &c. But what need I tell you of the resolute and undaunted Carriage of Christians in former ages , we need look no further than upon the carriage of Christians in latter Ages . Casper Obevian , the famous Lawyer , lying upon his Death Bed , he would often say , O Lord let not my journey be long deferred ere I be with thee . I desire to be dissolved , and to be with Christ , he had rather depart this Life , and take but one Feast in Glory , than take many fees and still live in this miserable World. Strigelius , the learned Suetzer , falling sick , he would often say , Seperare se finem vitae suae ad esse , He hoped this Sinful Life was now at an end , that he might injoy God perfectly . Grin●us , the learned Helvetian , died with these words in his mouth , O praeclarum illum diem , cum ad illud animarum concilium Caelumque profiscar : Oh fairest day ! when I shall make a journey to Heaven ? that convocation of Souls ; should I but relate the dying Speeches of Mr. Rollock , the learned and devout Scotch-man , they would melt any Heart that shall hear them , he breathed out these words with his Life . I Bless God , says he , I have all perfect Sences , but my Heart is in Heaven : And Lord Jesus why shouldst thou not have it ; it hath been my Care all my Life time to devout it unto thee , I pray thee therefore take it that it may live with thee for ever , Come Lord Jesus put an end to this sinful miserable life , haste Lord , tarry not , come Lord Jesus and give me that life , for which thou hast redeemed me . Nay further , that I might ▪ Christians , leave your Spirits in this sweet temper of contemning Death , and desiring to be with Christ in Glory , where I should much rejoice and indeed earnestly pray that I might meet you all . I shall yet mind you of some remarkable instances in this kind , even in our own Nation . Mr. Cooper , that famous Champion for the Truth , when he was brought to be burnt at the Stake in Queen Mary's days , and there having a box set before him with a pardon in it , as soon as he perceived so much , he cried out , If you love my Soul away with it , if you love my Soul away with it . Dr. Taylor , when he was brought to Hadly in Suffolk to suffer Martyrdom for his Profession of Christ , the History says , he was as merry in his going from London , as though he had been a going to some Banquet or Bridal . And when he was brought unto the place of Execution , he kissed the Stake uttering these Words . Now I am even at home , Lord Jesus receive my Soul into thy Hands . Before Mr. Bradford was Martyr`d , his dear Wife came running into his Chamber , and said Mr. Bradford , I bring you heavy news , for to morrow you must be burned , your Chain it is now a buying , but when Mr. Bradford had heard these Words , he lifted up his Eyes to Heaven , and said , I thank God for it . I have looked for this a long time , this news comes not to me suddainly but as a thing that I waited for every day and hour , the Lord make me worthy of it . And when he was brought into Smithfield to be burnt , where there was another young Man to suffer with him , he turned himself to the young Man , and said , Be of good Comfort Brother , for we shall have a merry Supper with the Lord Jesus Christ this Night . Bishop Jewell lying upon his Death-bed ; he would often say , Now Lord let thy Servant depart in Peace , break off all delays , Let me this day quickly see the Lord Jesus , And observe further , one standing by him , and praying with Tears that the Lord would be pleased to restore this Godly Bishop unto his former Health , he over-hearing of him seemed to be very much offended , and replied thus , I have not lived so , that I am ashamed to live any longer , neither do I fear to Die , because I have a merciful Father . And now truly Friends , out of the tender Affection which I bear unto all your Souls , I could heartily wish , that this might be the dying Language of you all , that you might every one be able to say from a good and clear Conscience , at last , I have not lived not so that I am ashamed to live longer , neithe● do I fear to die , because I have a merciful Father . And further , I do protest in the presence of God , with Saint Paul , in the 4th , to the Phillip at the first Verse , That it is my greatest joy and richest Crown , if that ever since I came among you , I have spoken any thing leading to mutual Love and Peace . And if all my pains and endeavours among you in much weakness have taken any effect upon any of your Spirits , to win you unto a love of Christ , that so you may be holy here , and happy hereafter , I shall sincerely rejoice . But I shall say no more at this time , but only conclude with the words of Saint ▪ Paul , Phill. 4. I pray mark the words , for they will be the last I shall speak among you . Verse 1. My Brethren , dearly beloved and lo●ged for , my joy and crown , so stand fast in the Lord , my dearly beloved . Verse 4. Rejoice in the Lord alway , and again I say Rejoice . Verse 5. Let your moderation be known unto all men : The Lord is at hand . Verse 6. Be careful for nothing : but in every thing by prayer and supplication with thanksgiving , let your requests be made known unto God. Verse 7. And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus . Verse 8. Finally , Brethren , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report ; if there be any Virtue , and if there be any praise , think on these things . Verse 9. Those things which ye have both learned and received , and heard and seen in me , do : so I have received them from Christ ; those things do and follow . And the God of Peace , shall be with you . THE EJACULATION . GOOD Lord , let our Souls be filled with breathings and pantings after Grace and Glory , Let us be ever willing ( with St. Paul ) to depart and to be with Christ . Let us dayly look and long to be in Heaven , where we shall sit down in the same Throne with our blessed and glorious Redeemer , where there will be no more sinning nor sighing , nor more weeping for dead and dying Friends . Let us long , long to be there , where time will be no more , but all will be swallowed up in an endless Eternity of joy and delight . Lord ▪ let us often ponder upon the blessed state above ▪ for certainly , one deep and serious consideration of the never fading Glory of the other world is enough to wing our hearts with earnest desires ( as we have heard it did thy Holy Saints and Martyrs ) to depart and leave this vain world to be with Christ . And good Lord , let us , when we leave a weeping House ) and the many instances of our dearest Friends going so often to the Grave before us , shew that we must quickly follow ) be received into that Celestial Mantion above , which will prove an eternal House of Joy. The Eye that hath seen him shall see him no more . SERMON XI . Upon ACTS 20. 38. Sorrowing most of all for the words which he spake , That they should see his Face no more . IN the latter part of this Chapter you have the Declaration of two things ▪ First , You have declared the Carriage of the Apostle Paul , that was , he Preach'd while he was at the Church of Ephesus . Secondly , You have declared the Character of the Church of Ephesus , when they were parting with this Blessed Preacher , in the words that I have read , and the verse before , or the two last verses , and it was full of Love , and manifested in three things ; 1. They fell upon his Neck and kissed him , that 's the close of the 3● . verse . 2. They accompanied him unto the Ship , when he was to launch into the Ocean : They went with him as far as they could , as some of them it may be will to the very edge of Eternity . 3. They shew'd to him their Love , by their Weeping , and Sorrowing at parting : They cannot part with dry Eyes . They sorrowed most of all , especially for this , that they should see his Face no more . It was not so much that Paul was to go from them , but that they should see his Face no more . From this practice of this Church , I would lay down this Doctrine , That it is the property and practice of the Saints and People of God , to be sorrowful and affected at the final parting with their Pastors and Teachers , This was that that most of all cut their Hearts , That they should see his Face no more . That Patriarch Jacob , that wrestled and prevailed when he came to die , as you read in Gen 49. and the last verse , That he pull'd up his Feet into the Bed , and he 's goone : Now see what a Mourning there was for him in Gen. 50. 1. Joseph fell upon his Fathers Face and kissed him , and verse 3. And the Egyptians mourned for him threescore and ten days ; here was a mourning for Jacob , and verse 10. They came to the Threshing floor of Atad , which is beyond Jordan , and there they Mourned with a great and very sore Lamentation : And made a Mourning for his Father seven daies . The young Prophet in the 1 Kings 13. who without doubt in the main was Faithful to God , though seduced out of his way , and out of his Life by an old Prophet , whereby a Lion was appointed by God to destroy him , but see now how the old Prophet was affected with it as soon as he hears it , causeth the Ass to be Sadled , and goes and brings the Carcase home to the City to Mourn , and to Bury him , and laid him in his own Grave , in the 30. verse , and brings all to Mourn over him , and charges his Sons that when ●e was dead , that they Bury him in the same Sepulchre where the Man of God was , and lay his Bones besides his Bones . I shall now instance in the New Testament , it was so with them of Ephesas when they parted with Paul , They should see his Face no more . He had been such a Preacher that they could not part with him without Tears , or with dry Eyes . Devout Men also carried Stephen to his Burial , and made great Lamentation over him . When Christ was carrying to be put to Death , there followed him a great multitude of People , and Women which also bewailed and lamented him , There was great lamentation : Oh they could not part with Jesus Christ without lamenting ▪ That they should see his Face no more . But it will be here objected in the next verse , that Jesus Christ in Luke 23. 28. turn'd to those Women that wailed and wept , and said , Daughters of Jerusalem , weep not for me , but for your selves . That therefore there ought not to be weeping or lamenting for the departure of any Eminent Saint , seeing he forbids it for himself , it argues indeed we should not weep for them , but for the want of them , which is ours . Why should those that are Hearers be deeply affected at the final departure of Holy Ministers . I answer , This arises from the love that is between them : There is a mutual Love between a Faithful Preacher and a Sincere Hearer . Where there is Love , there is Mourning in the absence of it . It 's said that Israel loved Joseph more than all his Children , and therefore when News came to Jacob that Joseph was not ▪ Oh! saith Jacob , ver . ●5 . I will go down into the Grave unto my Son mourning . So David lamented for Absolon , Oh Absolon my Son , my Son Absolon ; and David lamented exceedingly for Jonathan in that 1 Kings . I am distressed for thee my Brother Jonathan ; if you love your Preachers so as it s said of them that could pull out their Eyes for them while living , you will even weep out your Eyes for them now dead . I could tell you of a thing that I have lookt upon as a Piece of Prophesie , it was Printed and Writ Ten Years before the Fire of London , and it was this . London look to it , what Heaven 's a doing , Thy Flames are coming when thy Lots are going . When I consider who is gone , and who are going , I dread . What became of Prague when Jerom was dead ? What became of Germany when Luther was dead ? And what will become of England when such as these are dead . Let me call upon this Congregation this Evening , that we would be in the Ephesians Practice , they Mourned when Paul was going , and they should see his Face no more . Your Preacher is gone , And you shall see his Face no mo●e . I would I could raise you to their height of Mourning . He begat you in Christ Jesus , though none of his own , but Christs , and you may get one to succeed him , but not to exceed him , but I desire that Man to tell me where . The Good Mans Epitaph . SERMON XII . REV. 14. 13. And I heard a Voice from Heaven , saying unto me , Write , Blessed are the Dead which die in the Lord , from henceforth ; so saith the Spirit , that they may rest from their Labours , and their Works do follow them . THE Scripture will afford us many Texts for Funerals . Methinks there is none more fit , nor more ordinarily Preached on than two : And they are both of them Voices from Heaven . One was to Isaiah the Prophet . He was commanded to cry . The Voice said , Cry. And he said , What shall I cry ? All Flesh is Grass , and all the goodliness thereof , is as the Flower of the Field . You will say , That is a fit Text indeed ; so is this here ; A Voice from Heaven too . But St. John is not commanded to cry it , as Isaiah was ; he is commanded to write it . That that is written is for the more assurance . It seemeth good to me ( saith St : Luke in his Preface to his Gospel ) Most excellent Theophilus , To write to thee of those things in order , that thou mightest know the certainty . Philosophers ( who saw no further than the Clouds of Humane Reason ) could say , A wise Mans Life should be a continual Meditation of Death . Joseph of Arimathea had his Sepulchre in his Garden , and Jesus Christ at the Publicans Feast , falls into a serious discourse of his Passion , and Ascension , to teach us that in times and places of greatest Pleasure , we should put our selves upon Theams of Mortality . Heathens indeed had their Burying-places without their Cities , but Christians in and about their Churches , as signifie that in our Devotions , we should think upon our dissolutions , which was one reason why Alphonsus King of Arragon used to confess , that dead Men were his best Friends ; they gave him sound and seasonable Counsel , to remember Mortality here , and provide for Eternity hereafter . To this end ; St. John in his Book of the Revelation , is sometimes advising us to make Preparation for Death . And sometimes encouraging us against the approaches of Death , by describing the glorious Reward of the Saints departed , as in this Text , Blessed are the dead , &c. From whence we may observe that they that die in a state of Grace , live in a state of Glory . This Observation I take to be the Scope and Quintessence of the Text , and therefore shall make it the proper Subject of my present Discourse . First by way of Explication , to shew what it is to die in the Lord. That implies two things especially . 1. To die in the Lord is to die for the Confession of the Faith. 2. To die in the Profession of the Faith of the Lord Jesus Christ . 3. And lastly , To die in the Lord , is to die in the peace of a good Conscience . A Conscientious Man dies Blessedly , howsoever , or whensoever , or wheresoever he dies ; therefore when St. Paul had received the Summons of Death , he fled to the Castle of his good Conscience ; there he sat like Noah in his Cabbin , in an Ark ▪ pitch'd within and without . I am ready to be offered , and the time of my departure is at hand ; and here is my Comfort , I shall go to my Grave with a Conscience as clean as my Winding-sheet ; it follows , I have fought a good Fight , finished my Course , kept the Faith , henceforth is laid up for me a Crown of Righteousness . This Truth is confirmed by a double Reason , They Rest from their Labours , and their Works follow them . Their Blessedness consists in two things . 1. In a cessation from all Sin and Misery , They Rest , &c. 2. In a possession of all Glory and Felicity , Their Works follow them . First , They Rest , &c. The Kingdom of Heaven is often in Scripture termed a Rest , a place of Rest . The World indeed is a troubled Sea , but Heaven is the Haven of Rest ; the World is an Egypt , a place of Burden and Bondage , but Heaven is a Canaan , that resembled by the Bosom of Abraham , a place of sweet Refreshment , and Soul-satisfying Rest . The Saints departed Rest from the Labours of their Corruptions . Afflictions . Temptations . And lastly , They Rest from the. Labour of their particular Calling and Vocation , which is toilsome and troublesome , ever since God past this Doom upon Man for his offence in Paradise , In the Sweat of thy Brows shalt thou eat Bread. Indeed , Man in the state of Innocency , was not excused from Labour : Paradise , which was Adams Store-house , was his Work-house too ; God put him into the Garden , not to sleep in those sweet Bowers , not to spend his time idly in those pleasant Walks , but to dress and keep it ( ut operaretur ) that he might work and labour in it , only here is the difference , Labour then was a Recreation to the Mind , and now it is an Affliction to the Body . The second-Reason is laid down in the last words of the Text , Their Works follow them , therefore they are Blessed : Their Happiness is not only privative , consisting in a freedom from Sin and Misery , but positive also , in a possession of all Peace and Glory , in a consummation of Grace , in a perfect Fruition of God , and a Blessed Communion with the Lord Jesus Christ . Their Works follow them , not their Works in kind , but their Works in Issue and Effect , the Fruits and Reward of their Works , the Blessings of God which lye in the Promises to Works of Piety and Charity , These follow them to Heaven : Indeed Faith leads the way , that must be our Harbinger to take up our Lodging in the New Jerusalem , that like the Star in the East , leads us to Bethlehem , where Christ is , but then good Works follow after , they are our Attendants to the Court and Kingdom of Glory . The Use , If the Saints departed rest from their Labours , here is then comfort in the general against all Crosses and Calamities in the World , and in particular against the fear of our own Death , or the Death of Friends . Blessed are the Dead , they rest , &c. Death ( like Lot's Angels ) plucks us out of the Sodom of Sin and Misery , and placeth us in Zoar , a City of Rest and Tranquility : Like Peter's Angel , it shakes off the Chain of Mortality , and opens the Iron-gate , the Gate of Pearl into the New Jerusalem ; like Lazarus his Angel , it conducts the Soul from Earth to Abraham's Bosom , from this Vail of Tears to the Kingdom of Glory . Moreover , as Death helps us to our Rest , so it is our Rest : Why should we fear it ? The Scripture terms it but a taking away of the Soul to Peace , a sweet Sleep of the Body . Our friend Lazarus sleepeth , and the Patriarchs are fallen asleep , St. Stephen fell asleep : Our Burying-places are but Dormitories , Sleeping-places . The Righteous is taken away from the Evil to come ; and he shall enter into Peace , they shall rest in their Beds . Such a Blessed Rest have the Righteous in Death ; as our Saviour wept , because his Friend Lazarus was to be deprived of it ; it is both the Observation of an Ancient Father , and the Resolution of an Ancient Council , concerning Christs weeping over Lazarus , John 11. 35. Doluit Lazarum , non dormientem , sed resurgentem . Christ did not weep because Lazaras was dead , and taken out of the World , but because he was to return from the Grave into a Troublesome World after he was gone to his Rest . It may be for the same Reason , the Thracians of old used to lament at the Birth of their Children , but rejoice at their Funeral . The time will come that we must part with our Isaac's , our Benjamin's , nearest Friends , and dearest Comforts . Then remember my Text ; if they die in the Lord , take no care for them , they are Blessed , they are at their Rest . But some will say , Shall we meet with our Friends again departed in the Faith ? Yes , without peradventure , if we walk in ways of Obedience to the end . It was David's Comfort upon the death of his Child . While the Child was living he fasted and wept , and la● upon the Ground ; but when it was dead , he arose and anointed himself , aad eat Bread. His Reason is very strong and convincing . 1. An impossibility of Recovery , He shall not come to me . 2. An assured Hope of meeting again in Heaven , But I shall go to him . He shall not come to me , that would be for his loss , to part with his Rest in Heaven , for a restless condition on Earth ; but I shall go to him , I have not lost him for ever , we shall meet again as comfortably as Jacob and Joseph met in Egypt ; meet again in Heaven and never part . Now you know it never troubles us to see the Sun set , because we know it will rise again in the Morning ; it never troubles us to part with a Friend when he goes to Bed , because we hope to see him again in the Morning . Beloved , the Death of a Friend is but like the setting of the Sun , or the uncloathing of a Man when he goes to Red , there will be a glorious appearing in the Morning of the Resurrection , and therefore St. Paul condemns immoderate sorrow for the dead , I would not have you sorrow as those that have no hope . Nature will be sorrowful , but let Grace moderate the sorrow , and keep it within the bounds of hope ; and the ground of hope is set down , If ye believe that Jesus died , and is risen again , even so also them that sleep in Jesus , will God bring with him . 'T is true , the Scripture mention some that shall not die , as they that shall be found alive at the Coming of Christ to Judgment . St. Paul tells us in plain terms , we shall not all sleep , but we shall be changed . The meaning is , they shall not so sleep , as to continue in the state of the dead , but be changed in a moment , in the twinkling of an Eye ; yet such a change , as they shall have a dissolution , and in the same moment , a redintegration , a real Death , and a real Resurrection , though no sleeping in the Grave of Corruption . You see one Generation passing , and another Generation coming , one Friend and Neighbour drops into the Grave after another , and when your turn shall be you know not . This you may be assured of , Death will come certainly , and it may be speedily , it may be suddenly . What Man is he that liveth , and shall not see Death ? Psal . 89. 48. Now I beseech you embrace and improve these few directions , in order to a Pious Life , and a Peaceable Death . First , if you would live to the Lord , and die in the Lord , labour for exemplary purity of Life : Not every one that saith , Lord , Lord , shall enter into the Kingdom , but he that doth the Will of the Father . Secondly , If you would live to the Lord , and die in the Lord , give the World a Bill of Divorcement , otherwise it will clip your Wings , and clog your Souls , and hinder your pursuit of Heaven ; there is nothing in all the World that is worthy of your Affections , nothing but what is transitory , and unsatisfactory , and therefore look on it and pass away . Gregory Nazianzen , speaks of a Land which had abundance of Curious Flowers in it , but no Corn for Bread to satisfie the Peoples Hunger ; the World is very like that Land , here are many Flowers , which may please our Sences and our Phantasies , but here is no Corn for Bread , no substantial satisfying Comforts . As Death should be the Subject of your Meditation , so Heaven the Center of your Affections . Richard the First , sometimes King of England , gave charge that his Bowels should be Buried at Charron , but his Heart at Roan , the Faithful City , the City of his Love. Truely the World deserves but our waste parts , we may Bury our Bowels in the Earth , but our Hearts should be laid up in Heaven , the Royal City , the New Jerusalem . That so after a troublesome Life , we may have a peaceable Death , and after Death a glorious Reward of Everlasting Rest in Heaven , according to this voice from Heaven in the Text. Blessed are the Dead which die in the Lord , for they rest from their Lab●urs , and their Works follow them . I have now done with the Text , and now come to address my self unto that sad occasion , which hath given my present Discourse this Mourning Suit. The occasion of our present meeting is to Solemnize the Funeral of our deceased Neighbour and Friend , to do our last office to her Body , by affording it the benefit of a Christian and Comely Burial . Concerning whom , I might upon very good and warrantable Grounds , enlarge my Discourse in the description of the blessedness , both of her Life and Death , but as the Orator said , Quid opus est verbis ? What need is there of words , when her deeds are so manifest . She died the death of Moses ; he died leisurely , God gave him notice of his Journey before-hand , for his better preparation , Go up to the Mount and die : So departed she from the World , not before she expected Death , not before she provided for Death . God was pleased in Mercy to give her warning , before she flitted , to ring her Passing-bell in her Soul many days before she died ; and whereas many are flattered with hopes of Life , till the very Hour of Death ; yet she was upon a meditation of Death from the first beginning of her sickness : Death was not sudden to her , either in respect of Expectation , or Preparation ; she had her Wedding-garment on , and her Lamp trimmed with Faith and a good Conscience , she was ready for Death , and ripe for Eternity ; behold she is coming to the Grave , and she comes as a shock of Corn from the Field in due Season . Hopes of a joyful Resurrection . SERMON XIII . JOB . 19. v. 25 , 26 , 27. For I know that my Redeemer liveth , and that he shall stand at the latter day upon the Earth . And though after my Skin , Worms destroy●s his Body , yet in my flesh shall I see God. Then I shall see for my self , and mine Eyes shall behold , and not another , though my Reins ●● consumed in me . AS if he had thus argued : He that waites by Faith in the Redeemer of the Resurrection of his Body to eternal Life , after Death hath done its worst , is not a wicked man , or an Hypocrite , as you have charged me . But such is my Faith ; I believe in the Redeemer , and I look to rise ( after this body is consumed and eaten of Worns ) to an eternal happy Life ; therefore I am not such as you judge me to be , neither wicked nor hypocrite . You account me as rejected of God , yet I know that God is my Redeemer , I know that he lives for ever , and that he is mine for ever , and therefore do not think , because I have no hope of this life , that therefore I despair of life : Do not take upon you , that you only know these mysteries , and that I am ignorant of them , as my Friend Bildad concluded in the 18th . Chapter ( this is the portion of Man that knows not God , ) for even I also know that my Redeemer liveth , and shall stand upon the Earth at the latter day . In the former Verse we have considered and improved the Confession of Job's Faith in the Redeemer . First , As living or eternal . Secondly , As rising from the Dead , or raising the Dead to Life . Thirdly , As judging both the Quick and Dead . He in these two Verses enlargeth the Confession of his Faith concerning his own personal Resurrection . Which , First , He asserts in the Close of the 26th Verse , In my flesh shall I see God. Secondly , In the strong actings of his Faith he assureth himself of it , notwithstanding all the difficulties that might obstruct and hinder it in the 26th Verse , and in the Close of the 27th . Though after my Skin Worme destroy this Body ; though my Reins be consumed within me , yet I believe I shall see God : These Impediments do not weaken my Faith. Thirdly , He declares the Benefit or Happiness which shall accrew unto him after the Resurrection of his Body , which he doth . First , In those words , I shall see God. Secondly , In those , I shall see him for my self . In both which Expressions , he sets forth the Happiness of the Saints after the raising of their Bodies but of the Grave , and the re-union of Soul and Body . Fourthly , He maintains the identity of his flesh or body in the Resurrection , or that the same body which falls shall rise . And this is in a twofold notion . First , An identity specificial , it shall be the same Body in kind . Secondly , An identity numerical , or individual , shall be the same particular Body he had on Earth , and laid down in the Earth . Both which are evidenced and evinced from those passages in the Text : I shall see him in my flesh ; Mine eye shall behold , and not another . I , my , mine , and not another , imply nothing , if not himself , or no other thing but himself . From all we may collect , how excellent a confession of Faith Job made about that great mystery of the Resurrection , and how firmly his Soul was established in it . Verse 26. And though after my Skin Worms ▪ destroy this Body . As if he had more largely said ; ` After I am dead , and laid in the Grave , where Worms do not only eat my Skin , and consume this upper Garment , but my whole Body also : yea , and not only the outward Limbs and Members of my Body , but my very Bowels and Entrals . Though my Reins be consumed within me : though Worms devour , and rottenness invade whatsoever I am , or have of a Body , though I am spent from Head to Toe , from Skin to Reins , without and within , yet notwithstanding all this , I believe that I shall rise again , and see God in my flesh . And mine Eyes shall behold , and not anoother . We have in this Text , see , and see , and behold . The word in the original is different from what we had before , I shall behold him . It signifies more th●n the bare seeing , or the gathering in the Species of any object into the eye ▪ It signifies a very vehement beholding ; a critical discerning , view , and sight of the thing . Whom I shall behold , That is , with deep intention , both of Eye and Mind , to find out and rejoyce in all the Excellency , Beauty , Glory , and Worth that is in him . A Man may come into a Room , adorned with goodly Pictures , he sees them in passage , he ●ath a transient view of them , and he takes some pleasure in this view . Another beholds them , to see the Workmanship , how the lines are drawn , and Features shadowed to the life ; he views with Skill and Art , this pleaseth much , and gives the accurate Beholder high contentment . So here , Mine eye shall behold him : That is , I shall even set my self to take a view of him , to gather up ( as it were ) into my self the Idea's of his divine Perfections , and so to receive all those delight and contents which ri●e from such an excellent object . Mine Eye shall behold , and not another ; that is , the ●ight which I shall have of God in my glorified State , shall not be at the second hand , but such I shall have my self . The joy which I shall then receive shall not be of any report or narrative that others shall give me of the Glory of God. I shall see with mine own Eyes , not others , or not by another . The knowledge we have here , is but like that which the Samaritans had of Christ by the Womans report ; but that which we shall have in Heaven shall be like that which they had of Christ when himself came personally among them , and spake immediately . Or we may illustrate it by that of the Queen of the South : The knowledge which we have of God here , and of his Glory and Excellency , is like that of the Queen of the South in her own Country ; there she had a report of Solomon's Person , of his Government , of his Riches and Dignity , and such a report , as did not only affect and astonish her , but provoke her to undertake that great Journey , that she might see for her self , and her Eyes behold , and not another ; and when she came to the Court at Jerusalem , and beheld Solomon in his Person and Attendance , when she observed the service of his Table , and heard his wisdom , there was no more Spirit in h●r , ( 1 Kings 10 5. ) thas is , she was as one astonished , whose Spirits are sunk and dissipated . Where the natural Spirit doth not act , it is said not to be . When we come to the Court of Heaven , as the Queen of the South to Solomons Court , and there behold how much God is beyond , and above all that we have hitherto heard of him here at home in our own Country , we shall be rapt up into admiration , and there shall be indeed no more of this low and narrow Spirit in us for ever . All these conceptions about , and interpretations of the Text , are pious and profitable ; but that which I rather take to be the proper meaning of these words ( Mine Eye shall behold , and not another ) is this ; Job ( as was touched in giving the analysis of these two Verses ) speaks here of the Identity of his flesh in the Resurrection : I shall see him , I shall see him for my self , mine Eyes shall behold him , and not another . That is , I , the Man who stand here before you , the same who Job now speaketh ; I the very same numerical Person shall see God in this very flesh , and with these eyes ; they shall be indeed new dressed and dyed , trimmed , and made fit to come into the presence of the great and glorious God ; yet it shall be even this flesh , and these Eyes , in which I shall come into the Presence of God , and and behold my Redeemer . I shall be altered from what I was , but I shall not be another than I was , I shall be changed into a better condition , but I shall not be changed into another person . My qualities shall have a perfective alteration , but I shall retain the same matter , and be the same man. A man raised glorious and immotal , is what he was , except his Morality , and hath no more than he had , except his Glory . The Philosopher acknowledgeth there may be a specificial , but not a numerical Restauration of that which is corrupted . But Job's Faith was clearer than Aristotle's reason : He believed a Personal Resurrection , Mine Eye shall behold , and not another ; I shall not be changed into another Person , whatever changes I undergo , I shall be Job still , the same Job . Hence observe : Every Man at the Resurrection shall receive the same Body that now he hath , and be the same M●n which now he is . One of the Antients hath a large Discourse upon this subject , wherein he discovers some , who tho' they granted the Soul immortal , yet denied the Resurrection of the same Body : Such were the Marcionites , Basilidians , and Valentinians . These , saith he , went halves with the Sadduces in their opinion . The Sadduces denied Spirits . Hence ( Act ; 23. 6. ) Paul perceiving that the Assembly was mixed of Sadduces and Pharisees ( and wisely considering , that if he did but mind them of their differences between themselves , they would not so strongly agree and combine against him ) he made his advantage of it , by professing openly that he was a Pharisee . And the sacred Historian tells us what the peculiar tenents of the Sadduces were , ( v. 8. ) The Sadduces say there is no Resurrection , neither Angel nor Spirit , ( they denied both ) but the Pharisees confess both . They held , that there were immortal Spirits or Souls , united to the bodies of Men , that those bodies should arise , and be reunited to the Soul. They also confessed that there were Angels , who are Spirits subsisting properly without Bodies Now , as the Sadduces denied the Resurrection of the Body , so others denied the Resurrection of the same Body : These he calleth sharers or halvers in the Sadduces Opinion ; though not so grosly as they , yet too too grosly departing from the Faith. And indeed , they who deny the Resurrection of the same body , do ( by implication ) altogether deny the Resurrection of the body : For if the same numerical Body should not rise , it could not be called a Resurrection ; Resurrection is the rising of that which fell , and the taking up of that which was before laid down : So that it would be the Creation of a new Body , not the Resurrection of the old , if it were not the same Body . And it conduceth much to the comfort of Saints , and may be the terrour of wicked Men , to keep close to the Faith of this Article . The Apostle seems to touch it ( 2 Cor. 5. 10. ) We shall all appear before the Judgment-seat of Christ , that every one may receive the things he hath done in his Body , according to what he hath done , whether it be good or bad . That hand which hath been doing for Christ , that very Tongue which hath been speaking for Christ , that whole Body which hath been moved , and acted for Jesus Christ , as an instrument of his Glory , that shall receive the Reward : As also that Hand , that Eye , that Tongue , that Foot which hath moved , and stirred against Christ , that also shall be punished , and receive according to the evil committed in the Body . Judgment would not be exact , unless as there hath been a copartnership between Soul and Body in their works , so also they should be co-Partners both in reward and punishment . If it be objected , how can the same numerical Body rise again , especially in such cases , when thousands of Carcasses are mingled , and their Dust promiscuously heapead together , or scattered abroad ? When the Bodies of Men are devoured by wild Beasts , and digested into the substance of Fowls and Fishes , especially when the Bodies of Men are eaten and concocted into the Bodies of other Men ? How can these numerical Bodies rise ? I answer , first , if we will not rest in matters of Faith , till we have a clear rational account of them , our Faith may quickly be at a stand . I answer , secondly , that as it is easie to make Objections against Faith , so Faith hath one answer as easie as these Objections . The Apostle gives it , and into that all such doubts must be resolved ( Phil. 3. 20. ) For having shewed the present condition , or disposition of the Spirit of Saints in the former Verse ; Our Conversation is in Heaven , from whence also we look for the Saviour , the Lord Jesus Christ . He presently shewes what the future condition of the Saints Bodies shall be . Who shall change our ●ile Bodies , that they may be fashioned like unto his glorious Body . ( How is this , Who puts this vile Body into such a Glorio●i fashion ? Trouble not your selves for that , there is power enough to do it , it is done , ) according to the working , whereby he is able to subdue all things to himself . This is an answer to the hardest Objections , Christ can subdue all things , therefore those which are hardest . There is no difficulty to Omnipotency . You ask how the same Body can be restored ? I ask how the first body was Created ? Tell me how God Created Heaven and Earth out of nothing ? So that as the Apostle speaks ( Heb 11. 3. ) Things which are seen ▪ were not made of things which do appear : How were these things done ? If you argue by reason , you will be pos'd and gravel'd in these as wall as in that other ; yea , you will be at a Wall , and notable to answer above that which is ordinary , and every day done , and shall continue to be done in all the Generations of Men ( Solomon puts the question Eccles . 11. 5. ) Tell me how the Bones grow in the Womb of her that is with Child : Can you tell how the Child is framed ? Thou canst not give an account of thy own Production , nor find out the Work of God in forming the Body ? Therefore as to the manner how such things are done , we must have recourse only to the Almighty power of God , to the All-powerful God , who is able to subdue all things to himself . Mine Eye shall behold , and not another . Though my Reigns be consumed within me . I touch upon the Interpretation of this Clause , before , as it suits with that passage , vers . 26. Though after my Skin , Worms destroy this Body , and though my Reins be consumed within me . Though I be totally consumed , Skin without , and Reins within , yet notwithstanding I believe that I shall rise and see God. Thus it was joined with the first Words of the 26th . Verse , to shew the triumph of Faith over all Difficulties that lie in the way of the Resurrection . The Yearly Mourner . SERMON XIV . JUDGES 11. ult . And it was a Custom in Israel that the Daughters of Israel went yearly to lament the Daughter of Jeptha the Gileadite four Days in a Year . TO a place appointed for their meeting to this end , possibly to the place where she was Sacrificed , to express their sorrow for her loss , according to the manner , or to discourse of ( so the Hebrew Lamed is sometimes used ) the Daughter of Jepthah , to Celebrate her Praises , who had so willingly yielded up her self for a Sacrifice . We find our Saviour weeping over Lazarus's Grave , insomuch as the people could infer thence , See how much he loved him , John 11. 35 , 36. I know no Divinity that excludes Humanity ; but delights always to plant it self in soft Breasts ▪ and either make or finds good Nature . I find in the Catalogue and Spawn of highest Crimes ( which the dregs of these last times should bring forth , want of natural Affection reckon'd , 2 Tim. 33. So then , 't is not only not unlawful , but a Duty to Mourn with those that Mourn , if you will receive the Apostles Prescription , Rom. 12. 15. It is in the Scripture noted as an extream Judgment and Curse on the Wicked , Job 17. 15 , ( Psal . 78. 64. ) his Widows shall not weep , as either wanting leisure from other Sorrows , or liberty from their Cruel Enemies . Tears are the first Office we do for our selves , and the last for others . They may not please themselves , that can with dryest Eyes behold the Sicknesses , the Losses , the Funerals of Friends , as who had attained a greater measure of Religion or Discretion , or the Spirit , or who had subdued their Desires to a perfecter Resignation , and submission to Gods Will. Let them question themselves whether this stoutness , proceeds not from a Spirit void of Sense and Natural Affection , and not from an humble Resignation to the Providence and Pleasure of God ; whether this Ca●m arise not alike to that of the dead Sea , from a Curse ? On the other side , Though Religion forbids not Mourning , yet it forbids us to Mourn as those that have no hopes ; though it excludes not all grief , yea it moderates our Grief , and teacheth us to turn our sadness to an holy sorrow . Weep not , She is not Dead but Sleepeth . SERMON XV. LUKE 8. 52. And all wept and bewailed her ; But he said , Weep not , she is not dead but sleepeth . OUR Life is divided into Labour and Rest , which Nature wisely hath contrived into waking and sleeping , in an admirable manner providing the preservation of our being by a seeming dissolution of it We must intermit it to continue it : Die we must one half of the natural day , that we may live the other . Lye down and sleep ( as it were ) to die in the night , that we may awake and arise to live on the Morrow ; so well acquainted is our Life with Death , that our whole Age appears the Changes and Intercourse of both . Nay this kind of Death is that which continueth Life ; such is the Frailty of the Creature , that it immediately owes its being to a kind of not being , to a privation , though not simply of Life , yet — Tali — to something very well like Death . For tell me , strongest Constitution ! How long canst thou labour without the relief of rest ? How long canst thou awake without refreshment of sleep ? But would not have you to be ignorant , Brethren , concerning them which are asleep , that ye sorrow not , as others that have no b●pe ; For if we believe that Jesus died and rose again ; even so them which sleep in Jesus , God will bring with him , as affirms St. Paul. 1 Thess 4. 13. 14. John 11. 12. Whence it appears , that if she sleep , she shall do well ; and shall we take it ill , that our Friends are well ? Shall we be troubled upon Earth , because our Friends are at rest under it ? Forbid it Religion ! Perea● contristatio , u●i●anta est consolatio ▪ Be not ye sad because your Friend is gone to a state of Joy. If Nature sadned at departure , will let fall a Tear , let Faith gladned with Hopes of meeting again , wipe away that Tear. Wrestle not with the Decrees of Heaven , nor murmur at the procedures of its Providence ; 't was God that closed her Eyes in sleep , that forbids your Eyes to weep . Weep not ( for ) she is not dead ●ut sleepeth . The Division of this Text is made to my hand ▪ s by the meeting of this Congregation , three Parties are visible in the presence . Which discover three parts legible in the words . 1. The Dead , — She. 2. The Mourners , — All wept . 3. The Preacher . — he said , Weep not . Weep not . This ( I said ) is the Mourners Comfort , to improve it into practice , thereby to lessen the number , or to lighten the weight of their Mourning . I profess my self unfurnished of any other Argument , than the numberless Felicities and weight of Glory , which Crown those that are not Dead but Sleep . Yet whilst we live in this Valley of Tears , natural Affection will so far prevail upon our Reason , that even the Father of the Faithful , when he was to sow his nearest Relative in the Earth , could not but Water it with a shower from his Eyes . For Abraham came to Mourn for Sarah , and to weep for her , Gen. 23. 2. Attend the first words Christ spake to a Woman after his Resurrection , was it not , Wh● weepest thou ? Joh. 20. 15. Indeed before Christ had opened the Gates of Death , Mar● , nay the whole World had cause enough to weep . But now Christ the Head was risen , and had made way for all his Members to follow ; now Jesus had beaten Death at his own Weapon , and kill'd it by dying , since he hath changed the Grave into a Bed , Death into Sleep , and made the Land of Darkness the ready way to the place where Light dwelleth . Tears are both unreasonable and unseasonable , why weepest thou ? is as much as weep not . Considerable are the Syren and the Swan , whose different Fate is thus : The Syren Sings away her Life in wanton Ayres , and Charms of Lust , the treacherous Inticements to Destruction , but when she dies , she breathes out her Soul in Howlings , Sighs and Sobs , in Pangs and Horror . The Swan , who spends her days in Innocence as white as her Livery , in pensive Notes of Sadness , mournful and black as her Feet , when she dies she expires in joyful Anthems , the voice of joy and gladness . So when Death calls the Aged Swan from Streams ; She dying , sings her own glad Requiems . Good People , had you the Reversion of a Rich Living , or Office , would you weep because it is faln into your Possession ? Invidi non amantis , 't were more of Envy than Love to bewail an Earthly Happiness . I close , as Jesus to the Daughters of Jerusalem , Weep not for me , ●ut weep for your selves , not for me that am dying , but for your selves that are living ; for your selves that have refused my Doctrine , despised your Saviour , condemned your Innocent and Righteous Prince . For the Sins and Sufferings of the Living , I confess , there is weeping work enough for him who hath Jeremy's wish , His Head a Fountain of Tears to weep day and night : But for the dead that die in the Lord weep not . Weep not , she is not dead but sleepeth . The Application . Since the Fa●e of Rest in the state of Separation ; and Happiness , at meeting again of Soul and Body , depends upon the Holiness at parting : Let us be composed in both , that neither the disorder of the Body , nor multitude of Business , either ill done , or undone ▪ may disturb the quiet of the Soul. Before Men go to Bed they put off their Cloaths , or else they sleep both unhandsomely and uneasily . So let your Souls divest those Habits which Sin and Custom hath too long made fashionable , Lastly , Good Men before they go to Bed they always pray . St. Paul adviseth , Pray always , though not with the Lip , yet with the Life . When Survivors see a Soul that hath lived long in this Region of Holy Duty , to ascend to Heaven as the Angel , Judg. 13. 20. In the Flames of the Altar , their Charity and Hopes are sufficiently instructed to say , Nolite flere . Weep not , she is not dead but sleepeth . The Character . I have done with the Text that I brought hither to you , and now apply my self and discourse , to that Text that brought you hither to me ; from that I presented to your Ears , to that presented to your Eyes : I close the Book of Life , and now open the Book of Death . So St. Ambrose Interr'd Theodosius ; Nazianzen , the Immortal Athanasius ; and St. Hierome , the excellent Lady Marcella : Nay , St. John hath taken short Notes of a Sermon made by Christ at the Funeral of Lazarus , John 11. 12 , 13 , &c. wherein are Discourses of Faith , Resurrection and Glory , raised from the Dead , and applyed to the Living . I need no other , because I can follow no better precedent , Therefore hear me , or rather hear her speak , for the Dead can speak , Heb. 11. 4. Our dead Sister speaks first in the dignity of her Extraction , fairly proclaim'd to you by the Herauldry of her Hearse , but fairer far in the suitable Character of her Life , the worthiness of her Birth had no other influence on her , but to engage her to worthiness of Action , which she so nobly improved , that the Vertue of her Life dignified the Honour of her Descent ; so the Glory she received from her Father on Earth , by the Acts of Humility , and Charity , she enhansed to the glorifying her Father which is in Heaven . Her Beauty , which was a depository from Heaven , she beautified with so much Piety , and adorned with so much Religion , as if she had been intrusted to preserve ▪ both the Lustre and the Vertues of the Celestial Bodies in her Epi●ome . But the Beauty of her Soul was a Sun to this Taper , from whence her starry Actions received a mighty Splendor . When she spake , Wisdom dictated and Wit delivered , she hung her Language at your Ears as Jewels , much of worth in a small bulk ; and as Jewels her Speech was Rich , both in Lustre and in Medicine ; the Conceits of her Mirth would raise a Smile , but the Gravity of her Conveyance commanded Reverence . Her Reproofs , like Lightning , quick , but short , such as would melt the Blade , yet not singe the Scabbard ; kill the Sin , but preserve the Sinner . Her Promises were made in her Head , but bept in her Hand ; as a Nail fastned in a sure place , driven by Understanding , and clenched by Affection . Her Attire neither fordid nor curious , nor too early in , nor too late out of Fashion ; not like those Mushroom Gentry , who declare their late rise from Peasantry and Poverty by the Herauldry of the Dirt and Rags on their Back . Her Table was both wholesome and handsome enough to satisfie the Stomach of the hungry , and well enough to fancy the Palate of the Curious : yea when the Sword had Carved her Meat to the fifth part ▪ her good Chear was as much as ever . Her Visits were like the Sun 's , beneficial where-e're she came , and treading in her Saviours steps , She went up and down doing good ▪ Her Access was free but not loose , her Door , as her Heart , was open to all Friends ; so that without much shifting the Scene she would easily make her House a Court , an Almes-house , a School , and an Hospital all in a day . She had Treatments for the Greatest , who came as Agrippa and Bernice with great Pomp. She had Relief for the Poorest ; who as Lazarus , lay at the Gate● ; Instructions for the Ignorant , and Charitable Remedies for the Sick ; Christian Applications for all , feeding the Hungry , cooling the Thirsty , cloathing the Naked , visiting the Sick , and harbouring the Traveller ; what God requires in acts of Neighbourhood here , and Reward hereafter , the whole Voyzenage can witness with me , and for her , that she was a great parallel to Dorcas , Acts 9. 36. This Woman was full of good Works and Almes-deeds which she did . Finally Brethren , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , she did them , therefore if there be any vertue or any praise , let her have it . Her Relation as a Wife , shews her , without disparagement , a rare example and standard to her Sex. Society is the most precious Comfort in Nature , the richest Jewel in her Cabinet , Adam not in perfect Paradise , not happy without it ; of all Societies with Man , that of a Wife is nearest , being made of his own Rib ; and dearest , lying in his own Bosom . Her Affection was great as Jonathan's , wonderful and passing the love of Women , 2 Sam. 2. 26. Marriage made her Husband and her one Flesh , but Love made them one Soul. She Married not only his Person , but his Interests and Concernments , loved his Loves , wished his Desire , as inseparable as Ruth and her Mother-in-law , Ruth 1. 16 , 17. not to be parted but by Death . She owed him an Affection equal to her Life , being often ready to lay it down for his Preservation , as appears by her Swouning at any News might threaten ill to him , as if her Soul conceived it but Duty to be Bail for her Husband . The Head of the Woman is the Man , 1 Cor. 11. 3. so her Husband wore the principality , she received influence from him , and gave conformity to him . But a Vertuous Woman is a Crown to that Head , Prov. 12. 14. so she gave safety , plenty , and honour to her head , as Crown may signifie . The Heart of her Husband did fasely trust in her she did do him good and not ill all the days of her life . Longer she is not obliged ; — Till death us depart — was their agreement ; Death ends her natural Relation , and enters her into a Divine ; which she began here by her Religion . Her Religion was not as her Sex , Female ; that is , all Face and Tongue , but pure and solid , not despising the Form , but delighting in the Power of Godliness . She attired not her Devotion as the Lacedemonians did their Gods , according to the several Fashions of each City , so to gain Reputation from Man ; but she persevered in the constant substantials of Religion , so to gain Grace and Favour from God. To whom with the Father and Holy Ghost , be Glory and Honour , now and for ever . Good Night . NOW art thou drawing near thy home , Heaven is within sight , and its Melody almost within hearing , thy Lord hath the Curtain in his hand ready to draw it , to shew thee all that glory that hitherto he hath been but telling thee of , and give thee a Possession of all that which hitherto thou hast enjoyed only in Hopes and Title . What dost thou fear and shrug , and tremble at , Oh my Soul , thou peevish froward Creature ? Shall his Angels stand waiting to convey thy departed Soul home with Songs of Triumph ? And shall nothing of all this abate thy Fears , silence thy Complaints , and bring thee to a Chearful Submission ? Fear not then my Soul , but ●oldly throw thy self into his Arms , who will certainly keep that safe which thou committest to him . But what if I was willing to bid adieu to my Fathers House , and leave this World , and all its Enjoyments behind me , as being sufficiently tired with the Frustrations of a pursued Happiness therein ? Yet methinks , the change I shall pass at Death , will be so very great and amazing , I fear I shall not bear it . To go hence from them I know , to a Place and Company I never knew or saw in all my Life ; to leave my Friends , Relations , Neighbours , with whom I have a long time lived , and with whom I have familiarly conversed , to go into a Country where I may not meet with one face I know ; how strangely shall we look on one another ? What little content do I take in any company on Earth , where I meet with sh●●ess ? Will it not be so in Heaven ? Answ . Art thou truly Godly ? said the pious Wadsworth , in his Answer to the Fear of Death ; and dost thou say thou knowest none in Heaven ? that is strange . Who is he whom you call Father every time you pray ? what are you born of God ▪ united to God by faith and love ? and hold communion with him , and yet not know him ? Well , sayst thou , but if I know him , it is b● very little , I never saw him in all my Life ? 〈…〉 what if thou hast not seen him with thy 〈…〉 eyes ? yet hast thou not believed in him whom thou hast not seen , and rejoiced with joy unspeakable , and full of glory ? Though thou hast not known him after the Flesh , yet thou hast after the Spirit . But comfort thy self , though thou hast known him but little , and that through a vail darkly , yet he knoweth thee most perfectly : He knows thee by name , and separated thee to himself from the Womb , and effectually called and justified thee ; he knows thee by thy name ; and knows thy dwelling , and visiteth thee every morning , and is with thee living , and will not leave , thee dying ; and when he hath taken thee to himself in the Heavens , thou shalt know him as he knows thee , that is intimately , perfectly . But sayst thou , if I know in some measure God and his Son , the Lord of that City , I know no more : There are ten thousands of Angels there , and I know not one of them ▪ and as many Spirits of just men , some little acquaintance I had with some of the latter on earth , but since arrived thither , they are so transfigured , so wonderfully changed , I shall not know one of them when I see them . What if thou knowest not one Angel in all the Heavens ? is it not enough that many of them may know thee ? But how do I know that ? How ? thou hast been their special Charge ever since thou wast born to Jesus Christ . Are they not all ministring Spirits to them that are Heirs of Glory . How kindly did an Angel comfort Mary Magdalene , and the other Mary , when they early came to visit the holy Sepulchre of our Lord ? How well did he know their Persons , and their Business ; when he said , Mat. 28. 5. Fear not , I know that ye seek Jesus , which was crucified ; he is not here ; for he is risen , as he said : Come see the place where the Lord lay , and go quickly , and tell his Disciples that he is risen from the Dead , and behold he goeth before you into Galilee , ●here shall ye see him so , as I have told you . What Discourse could be more kind , friendly , and fami●iar than this ? But that thou shouldst think thy self an utter stranger to all the Spirits of the Just , is more strange , when there may be some of thy near Relations ●here , and many of those that thou hast had for many years such sweet Eellowship in the Ordinan●es of the Gospel . If I shall sit down with Abra●am , Isaac , and Jacob in the Kingdom ; surely , I ●hall know them to be such . Besides , their Natures in Heaven are all perfect●y gracious and holy , and I shall be like them , and ●e shall all know each other to be so ; and what ●iness can there possible be among such , who are ●●tisfied in each others sincere love and affection ? ●hou mayst be acquainted with a thousand Saints ● Angels in an hours time as if thou hadst known ●●em a thousand years . And if this be so , be not , poor Soul , amazed at this great change of Company at Death : For it is but as dying Doctor Preston said , I shall change my Place , but not my Company . Return therefore to thy Rest , Oh my Soul ; for God will assuredly deal bountifully with thee ; So that Death will bring a Good-Night to thee here , and a good Morrow hereafter . The End of The House of Weeping The House of Weeping , SERMON I. The certainty of a Dying Hour . HEB. 9. v. 27. It is appointed unto Men once to Dye , but after this the Judgment . Dearly Beloved , I Am now about to speak of that which will shortly render me unable to speak ; and you are now about to hear of that which will also shortly make you uncapable of hearing any more , and that is Death . It will be but a little while before Death will cause both the Speaker to be Dumb , and the Hearer to be Deaf . Oh that I might therefore this day , speak with that seriousness , sensibleness , and suitableness unto you , as considering the time draws on apace , when I shall be Silenced by Death , and never more have an opportunity to speak one word unto you . And Oh! that you might Hear this day with that diligence and reverence , as considering that after you are once Nailed down in your Coffins , and covered with the Dust , you will never hear one Sermon more , or one Exhortation , or one word more , till you hear these words pronounced by the great Judge of the Quick and Dead , Surgite Mor●ui , & v●nite ●d Judicium ; Arise ye Dead , and come ye unto Judgment . What is said in my Text , as it is likely you have often heard it with your Ears , so now you may see it accomplished , It is appointed unto all men once to dye . Death hath long since come into our Nation , and hath summoned many to make their appearance in another World ; yea , you know that Death hath already entred into our Streets , and hath not been afraid to step over our Threshold , and to seize upon those that have been standing round about us ; yea , it hath come into our very Bed-Chambers , and hath suddenly snatched away those that have been lying in our very Bosoms : so that we have had warning enough of the near approaches of Death unto our selves , and without doubt some of us have had the Sentence of Death within our selves , ( as the Apostle speaketh ; ) and therefore it is high time for you and I seriously to consider what is said in my Text , It is appointed , &c. Something we shall briefly speak now in order to the explanation of the words , that so you may once more hear ( before you feel ) the meaning of them ; It is appointed or enacted by the Court of Heaven ; Statutum est , it is a Statute or Law ( more firm and certain than the Laws of the Medes and Persians ) which is never to be repealed or abrogated . We are not therefore telling you of what may , but of what must inevitably come to pass . It is appointed unto Men , that is as much as to say , unto all men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is an indefinite Expression , and so is to be understood of all the same kind , without some special exception from this general Rule . And indeed such an exception there is to be found in the Scripture ; for , saith the Apostle , We shall not all Dye , but some shall be Changed , in a Moment , in the twinkling of an Eye ; So that this general Rule in my Text is to be understood with an Exceptis excipiendis : There shall be some at the end of the World , who shall not pass under Death , but yet they must pass under a Change , which is thought will be equivalent unto Death . But for the present time and according to the common Method and course of Providence , no Man or Woman hath any ground to expect that they shall escape the Stroke of Death ; for it is appointed unto Men , that is , unto all Men , once to Dye : Death is a sure Striker , it never misseth , and is certain to have its blow , and it will strike home , it will hit the Nail on the Head , and it will smite down every one that stands in its way ; whether Poor or Rich , young or old ; it will no more spare him that wears a Crown upon his Head , than him that carries a Spade in his Hand , as the Poet elegantly expresses it : Pallida Mors aequo pulsat p●de Pauperum tabernas , Regumque Turres , &c. And the Scripture speaking of Kings , useth this Expression , I have said you are Gods , but ye shall dye like Men : So some have thought Kings to be no less than Gods , when they have seen them sitting upon their Thrones ; yet it will appear that they are no more than men , when they shall be seen lying in their Tombs . But what is the meaning of the Phrase to Dye ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I can assure you if you know not yet , it will not be long e're you will know the meaning of it : The Philosopher describes Death thus , Est privatio Vitae , ob Animae separationem à Corpore : As Spiritual Death is the Separation of God from the Soul , so Temporal Death is the Separation of the Soul from the Body ; When those two ( the Soul and Body ) which have like Twins , dwelt lovingly together under the same Roof , must be parted asunder , and enjoy no more sweet and intimate Communion one with another , till the time of re-unition at the General Resurrection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This is that which must once be done , every one must here take their turn , and that is indeed to be turned off from the Stage of this present Life , into the bottom of the Grave : And though this happeneth to some at one time , and to others at another time , yet first or last , it will happen unto all once . The Greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which signifies Death , is taken from a word which signifies extendere , and indeed Death stretcheth out it self so far , that no Man can live out of the reach of it . As surely as thou wast once Born , so surely shalt thou once Dye ; and though this is but once to be done , yet seeing it will be done to the purpose , it should be more than once thought on beforehand ; yet one serious thought of once Dying , and of what will come after , will certainly deaden the Soul as to the Actings of Sin , and quicken it unto the Actings of Grace . Let me but ask you this one plain Question , and your own Conscience shall be the Judge in the Case : Couldest thou still remain a Drunkard or a Swearer , if thou didst but once seriously consider that thou must once Dye ? or couldst thou so eagerly set thy Heart upon the empty , lying and dying Vanities of this World , didst thou but once seriously consider that thou must once ; ( and it may be before to morrow ) be taken out of this World ? or couldest thou neglect the means of Grace , or delight in Profaness , and slight Seriousness and Heavenly-mindedness , didst , thou but seriously consider that thou must once Dye , and it may be before ever thou enjoyest another Praying or Preaching opportunity ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To dye is much , and as this must be once done , so there is more to be done than this , for after this cometh Judgment . Whether the particular or general Day of Judgment is here to be understood , needs no debate , seeing both will certainly follow after Death . I think there are none but are afraid to look grim Death in the Face , and therefore Death is called Rex Terrorum , the King of Fears : But once to dye , and after that is past , that Judgment should pass upon every one , this is indeed a terrible expression , and may well be a dreadfull consideration unto every one who hath no Interest in Jesus Christ ; ( who hath not him to be his Advocate , who shall then be his Judge . ) And this you will certainly find and feel to be true , whether you fear it or not ; for God hath appointed it , and if none can disappoint him , then all must first dye , and after that be judged , &c. And thus having Explain'd the Words of my Text , I shall next shew you what Observation or . Doctrine may be drawn from them , and it is this : Doct. That it is past all dispute , that all Men must pass through Death and Judgment . As for the certainty of Death , you need not look into your Bibles for a Proof of that ; I shall only desire you to open your Weeping Eyes , and let them but a little while be fastened upon the Dead Corps that now is before you , and if afterwards you can Question this Truth , I shall say no more to you at present , but that it will not be long e're others may say of thee , as the Apostle Peter did to Saphira , Acts 5. vers . 5 , 6 , 7. compared with the 9. & 10. Verses : And Ananias fell down and gave up the Ghost ; and the young Men arose , wound him up , and carried him out and Buried him : And his Wife not knowing what was done , came in ; and Peter said unto her , How is it that ye have agreed to tempt the Spirit of the Lord ? Behold the Feet of them which have buried thy Husband are at the door , and shall carry thee out : Then fell she down straightway , and yielded up the Ghost ; and the young Men came in and found her dead , and carrying her forth , buried her by her Husband . The same Bier , and it may be the same Persons which have carried thy Neighbour , thy Husband , thy Wife , thy Brother or Sister already to the Grave , behold they stand ready to do so much for thee : and let every one consider with himself , that he may be the very next in the Town or Family , for whom the Bier may be fetched to carry him unto his long home . And then as for the certainty of Judgment , though every one hath a sufficient Proof in his own Conscience of the truth of this , yet for as much as some have ●eared Consciences , and therefore would put off the evil Day , and say with those , 2 Pet. 3. 3 , 4. And there will come in the last dayes Scoffers , walking after their own lusts , saying , Where is the Promise of his coming ? since all things continue as they were from the beginning , &c. You may therefore Consult these plain Scripture Proofs , Eccl. 11. 9. compared with Rom. 14. 11 , 12. For we shall all stand before the Judgment Seat of Christ ; yet that is not all , but as it followeth , So then every one of us shall give account of himself to God. 2 Cor. 5. 10. For we must all appear before the Judgment Seat of Christ , that every one may receive the things done in the body , according to that he hath done , whether it be good or bad . Now when you are about any badness , and doing any evil , I dare say you never think of this suddain and strict account that you are to give to God of all your Thoughts , Words and Deeds : But howsoever , we shall next shew you the reasons and grounds , why it will and must be thus , that all must dye , and that all must come to Judgment . The reasons of the Doctrine then are , First , We have Gods ( Ipse Dixit ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it . God hath said it shall be so ; and if his words be true who is Truth it self , and if he can make good the words which have once passed out of his Mouth , who is Almighty , you must all Dye , and after that come to Judgment ; and tell me , when God hath once said it that it shall be so , who can say it shall not be so , and make good his words when he hath done ? Secondly , All have ●inned , and therefore all must Dye and be Judged , Rom. 5. 12. Wherefore as by one Man sin entred into the World , and Death by sin , and so Death passed upon all Men , for that ( or in whom as it is in the Original ) all have Sinned : in whom , &c. Treason stains the Blood , the first Man Adam having sinned , and all that were in him , ( as we all were ) deriving Guilt from him , so we must all come under the same Penalty of Death , which he by sinning made himself and his Posterity obnoxious unto . Thirdly , The Justice and Mercy of God requires it should be so ; for as God will openly manifest his Justice by the Punishing of unbelieving Sinners , ( who in this Life have escaped Punishment by the hands of Divine Justice ) so he will openly manifest his Mercy in the Pardoning and Saving of all Believers ( who have seemed in this Life to serve God without Reward . ) You may read to this purpose at your leisure , 2 Thess . 1. 7 , 8 , 9 , 10. compared with Matth. 25. 31 , 33 , 34 , 41. Though now there seemeth to be little difference between the Godly and the Ungodly , between the Righteous and the unrighteous , between those that serve the Lord and them that serve him not ; yet then it will be a plain Case , that it was better to be a poor Believer , than a rich Unbeliever ; then it will be put out of all doubt , who was the wisest , and who shall be the happiest Man , whether he that preferred Christ before the Creature , or he that valued the Creature more than Christ : yea then will appear a great difference between the Sanctified and the Glorified : though the Sanctified were happy in enjoying of God on Earth , in having Communion with him in Duties and Ordinances ; yet will the Glorified be more , yea most happy , when they shall fully and perfectly enjoy immediate Communion with God , without the use of all means , according to the Philosophical Maxim , Finis nobilior est mediis ; The principal ultimate End is more excellent in it self , and more desirable and valuable than the Means conducing unto the End : But this you that have feared , loved , obeyed and served the Lord in this World , will most understand in the World to come . We shall next come to make some brief USE of the Doctrine : and the USE is Fourfold . 1. Of Information . 2. Of Reprehension . 3. Of Consolation . 4. Of Exhortation . 1. VSE of Information . And we may ▪ hence be Informed ; that if it be certain ( both in Scripture and by common experience ) that all must dye , and after that be Judged ; then it argues gross ▪ Ignorance for any one to think , that it is possible for him to make such a Covenant or agreement with Death and Judgment , that they shall not come near him . Indeed such Atheists and Fools there have been , as the Scripture speaks , and it is likely some such there may be amongst us . But hath God appointed that thou must once dye , and afterwards come to Judgment ? Then what art thou , Oh poor Worm , that thou shouldest once Dream that thou canst null or make void this Ordinance and Decree of Heaven ? Shall the weak Earthen Vessel , ( as the Prophet speaketh ) rise up against the Potter , and say , Now I am made , I will not be broken in pieces ? or dost thou know how to bribe Death , that it may alwayes stand at a distance ? If any shall think that he may escape Eternal Judgment , let me desire such a one to make sure how he may escape in the first place Death : for if thy old sinful Companions ( to whom thou hast sometimes in thy Cups spoken thus desperately ) shall see that thou canst not Ward off the Stroke of Death , they will not have any reason , or thy self , to believe that thou canst put by the Day of Judgment . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Death , is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to dye surely , or to dye suddainly , which fully intimates the nature of Death unto us , which is alwayes sure and often suddain . He that lives the longest ( if any may be said to live long ) must dye at the last ; and he that lives most Years , lives but a few Minutes or Moments in respect of Eternity ; and upon this consideration Methuselah , which was the longest Liv'd Man , was indeed but a short Liv'd Man : It was good old Jacob's Answer unto King Pharaoh , when he asked him how old he was , Few and evil ( saith he ) have been the dayes of the Years of my Pilgrimage ; and Job tells us , that Man who is born of a Woman , is but of few dayes : in the Hebrew the Expression is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) short of Dayes ; Winter dayes are the shortest dayes , and indeed the Life of Man is but a short Winter day , as it followeth , short of dayes and full of Trouble . This Life is but a momentaneous Life , and yet Ex hoc momento pendet aeternitas : as short as our Life is , yet we have a great work to do ( namely the securing and seeking the Salvation of our Souls ▪ ) and if this work be not done before our time be done , we shall be undone to all Eternity . 2. VSE of Reprehension . And it serves justly to reprove those who being convinced in their Consciences , and knowing very well , ( even as well as the Preacher can tell them ) that they cannot possibly escape either Death or Judgment , yet do they never prepare for Death , or once think how they may stand in the day of Judgment . Read what is written Psal . 14. 5. The ungodly are not so , and therefore the ungodly shall not stand in the Judgment : If God himself knows who shall be Damned , and who shall Perish for ever and ever , this will be the case of all unrepenting and unbelieving Sinners ; as the Scripture saith , Except ye repent , ye shall all likewise perish ; and whosoever believeth not , shall be Damned ; and yet it may be , thou art so far from Repenting and Believing ( though Death may be very near thee ) that thou dost not know to this very day , what saving Repentance or a true justifying Faith is . It may be necessary for you to think on Job's Question , Man giveth up the Ghost , and where is he ? or whither goes his Soul when it is once gone out of his Body ? Is his Soul gone to Heaven or to Hell ? into everlasting Happiness , or into Everlasting Misery and Torments ? It will be worth the while to make this Preinquiry of the future Estate of thy Precious and Immortal Soul. It is related of Saint Gregory , Bishop of Neo-Caesarea , that he blessed God for this great Mercy , that when first he undertook that great Charge upon him , he found not above seventy Believers , and when he left them , he had not in all his Jurisdiction so many Unbelievers . It will be a Crown of Rejoycing to every good Minister that can say so much , and much more cause of rejoycing will every one have to himself , who can prove himself to be such an one in the great day of Judgment ; but Unbelievers , as they must shortly pass under the Pangs of Death , so they must next expect to pass under the Pains of Hell , if God knows what will become of them after this short Life is ended . 3. VSE of Consolation . You that are Believers , you must also expect to pass through Death and Judgment , but yet this will be a great and sufficient ground of Confidence and Comfort unto you , that Death shall meet you without a Sting , and you shall have boldness in the day of Judgment , upon the account of Jesus Christ the Righteous , 1 Cor. 15. 54 , 55 , 56 , 57. I cannot say that any Believer shall not pass under a black Cloud , or that he shall not Walk through the Valley of the Shadow of Death , but this I can say , as once did Athanasius , concerning the Persecution which was under the Emperour Valens , Nubecula est , & citò transibit : You shall but come under a little Cloud , and when that hath once passed over your Heads , you shall find and feel the Light of his glorious Face , who Sits upon the Throne Shining sweetly and warmly upon your Souls . Last VSE of Exhortation , And that in a word or two , is this : Oh live as Men and Women that know , and certainly believe that you must once Dye , and after that come to Judgment . It is an excellent Character that is given of Origen , Quemadmodum do●uit sic vixit , & quemadmodum vixit sic docuit ; that is , he Preached as he practised , and he practised as he Preached ; he Taught as he Lived , and he Lived as he Taught ; such a Preacher is indeed sent of God , who having first read his Text in the Pulpit , others may afterwards read the Exposition of it in his Life and Conversation : And so I say unto every Hearer of me this day : Do you talk as you walk , and do you walk as you talk ; even like those that know and believe , and consider that they must shortly , and may suddenly pass through Death and Judgment . Such a Consideration would , I am sure , put you upon new Thoughts , new Resolutions , new Discourses and new Actings : shall I say of any of you that hear me this Day , that you do not believe or think that you must once Dye , and afterwards come to Judgment ? I dare not say so of any of you ; yet this I will say , if you do verily believe so much , it will soon appear in your Expressions and Actings . For all such that shall enter into Heaven , Heaven must first enter into them , and they do here lead a Heavenly Conversation , who shall Live in Heavenly Glory hereafter . Amen . The EJACULATION . OH Lord our God , in thee , and by thee we live , move , and have our being : As thou didst at the first breathe into Man the Breath of Life , and he became a living Soul ; so when thou shalt be pleased to command that Breath again out of Mans Body , then will he presently become a dead Carkass ; and so short is the Life of Man , that many times he doth but Cry and Dye , yea sometimes his Mothers Womb doth prove his Tomb , so that he doth not once Cry to tell the World that he did once Live. Neither is the Thred of Mans Life at any time Spun so strong , or drawn out so long , but at one word of thy Mouth it is soon snapt in two : Seeing therefore we do but Live to Dye , we beseech thee ( Oh Blessed God ) let us Dye to Live ; let us live well , that so we may dye well ; let Death never surprize us unlooked for , or unprepared ; nor let it ever seize upon us in an unconverted unregenerate State while we live , that so when we Dye Corporally , we may live Spiritually and Eternally with thee in a State of Glory . Good Lord , let us not so live as to be ashamed to Live any longer , or to be afraid to look grim Death in the Face , when it comes to separate our Souls from our Bodies , and to summon our Souls to make their appearance before the great Judge of the Quick and Dead . Let us with thy Servant Job wait all our appointed time , untill our Change doth come : indeed it will be our greatest Wisdom to wait for Death , which always waits for us , and to expect that at all times , which will come at some time , and may come at any time . Let us Pray , and Preach , and Hear , and so spend our time , as those who know and consider that all they do , they do it for Eternity , and we shall never have but one cast for Eternity : Heaven and Glory is here to be won or lost for ever . Blessed God , thou hast taught us in thy Word , that it is better to goe to The House of Weeping , than to the House of Feasting , for that is the end of all Men , ( and thou hast said That the Living will lay it to Heart : ) Oh Lord , we have this day been at the House of Mourning and Weeping , and we have seen the end of one , yea , of many of our Friends and Acquaintance , within a short space of time , ( and in the Death of our Friends we may read our own Death ) and yet shall not we who are left behind them in the Land of the Living , lay these awakening Instances of Mortality to Heart ? shall we hear and see daily our nearest and dearest Relations giving up the Ghost , and departing out of this World into another World ; and yet shall we once think that we shall ever live to enjoy the Treasures and Pleasures of this present evil World ? But seeing , Lord , this World is a dying World , and all its glory is a dying glory , let our Minds and Hearts therefore be set upon the Glory of Heaven , which is a never fading Glory : Oh did we believe and consider how much better a Believers future Estate will be , than his present State is , then should we think that Time is too long before we do , and that Eternity will be too short when we shall enjoy our Gracious Redeemer upon his Throne of Glory : Let us ever live as those that have one Foot in the Grave already . Thousands and Millions , yea innumerable Millions of Thousands are gone to their Graves before us , and do we think , that we that are but enlivened Dust , animated Shadows , dying lumps of Clay , can keep our dying Bodies from being a Feast for Worms , or keep our Souls from being turned out of their Tenements of Clay , from seeking new Lodgings ●n another World ? Oh! let us therefore every day be looking into our Graves , and familiarize Death unto our Thoughts , before it comes ; let us consider how many signal admonitions thou dost daily give us of our approaching end ; Is not every Distemper and Sickness of Body as it were a little Death , and a fair Warning to put us in mind of our last Change ? The Grey hairs which are here and there upon our Heads , the deep wrinkles which are engraven upon our Foreheads , the loss of Teeth , the Dimness of Sight , our Deafness in hearing , our Palsie-hands , our feeble trembling Limbs , and the frequent Sight of seeing Friends laid out in their Winding Sheets for Dead , and carried to their Houses of Clay , the silent Grave , are Circumstances and Symptoms serving to remind us , that the time draws near wherein we must Dye , and that our departure is at Hand : Let us therefore live as dying Men , and let us dye as Living Christians ; let us set our House and our Heart in order , remembring the Text , It is appointed for all Men once to Dye , but after this the Judgment . SERMON VI. All Men both good and bad shall arise to Judgment . ISA. xxvi . xix . Thy dead Men shall live together , with my dead Body shall they arise : Awake and sing , ye that dwell in dust : for thy d●w is as the dew of herbs , and the Earth shall cast out the dead . I might spend an hours work in delivering unto you the several opinions of Men concerning the meaning of these words ; I find such difference among the Learned about the Interpretation thereof . Some would have them to bear this sense : That the Prophet by ( the earth raising up of her dead signifieth ) the delivering of Gods people , the Jews , who being trodden on , and oppressed by their enemies ( as dead ) should have a resurrection : that is , a reparation of their decayed Estate ; they should have a time of refreshing ; even as the Dew makes the leaves to spring ; that is , they should have a time of deliverance . Many other Opinions I might recite unto you : But I will not trouble you with them at this time : But because there is not one word in my Text , but may very well fall upon the common place of the Resurrection ( as Junius and Tremellius Hyeron . August : Lyra , and all the most judicious Interpreters have well observed ) I reduce whatsoever may be spoken of them to these two heads : either to the Resurrection of the dead in Christ , or to the Resurrection of those which are contemners , and despisers of God : both which , as the Nothern Rivers have many turnings , yet they all meet in the main Ocean : so the Elect , and the Reprobate ( though there be main difference , and discrepancy betwixt them ) yet they all meet in the general Resurrection , all ( I say ) must arise : The Godly unto everlasting glory ; to eternal bliss and happiness : The Wicked , to perpetual Torments and Condemnation . Having thus set the letter of my Text in tune , and shewed you the general drift and scope of the words : I proceed now to the particular meaning , and interpretation of them . Thy dead Men shall live , &c. As there hath been a Death ; so there must be a Resurrection . Gods people , that have dyed from the beginning of the World , or shall die to the end of it hereafter , are but as the seed sowen in the Earth : They must endure rottenness for a while : but being ●owen in dishonour , they shall rise in glory . The miseries they endured in this life , ●hey were but the tokens and forerun●ers of Death : But let them hope , yea , ●et them know assuredly , that there will ●ome a day of refreshing : when God ●hall say unto these bones , I will cause ●reath to enter into you , and you shall ●ive , and will lay sinues upon you ; and will cause flesh to grow upon you ; and will cover you with skin . Mr. Gualter saith , that Nulla Consolatio ●nta est , quanta mortuorum Resurrectio . ●here is not any Consolation of a Christian ●o great in his life , as the Resurrection ●f the dead . And therefore it cannot be , ●ut that it must needs be a most singular comfort , to know that one day there shall be a Resurrection . Now that there shall be a Resurrection of the flesh again at the last day , is a matter most clear , and manifest , for the Argument of the Resurrection follows a Majori ●d minus : from the greater unto the less . Did God make Bodies again , when they are turned into Dust , which is a less matter ▪ Mans Estate in this life is unsetled : All the miseries , calamities , troubles , and vexations of this life , as they have their Recessus , so have they their Accessus also . As they have a departure , so have they a return : But after the Resurrection there shall be no sorrow any more , nor vexation , or anguish : God shall wipe away all tears from their eyes ; so all grief from the hearts , and sorrow from the souls of such as are his , even in the Kingdom of Salvation . I hope there is no mist before your eye-sight , but that in my Text ( as in a most clean glass ) you may behold all this , which I do tell you . For herein is presented unto your view a most perfect proof o● the Resurrection to come : and how you may behold the persons that shall appear at the Resurrection , most lively and excellently described unto you . Thy dead Men shall live , &c. See here are many Members make the whole Body : nay , the whole Body of my Text is but as one Member : I find a repetition , and reiteration of the same things again . As the whole Sea is but water , and the east drop thereof is water : so the whole bulk of my Text is but Resurrection ; and every small limb , and lineament : every part , and member thereof , that 's Resurrection also . For first , thy dead Men shall live : with ●y dead both shall they arise : What 's all this but a manifest proof of the Resurrection ? Secondly , Awake and sing : Who ? with the dead : nay , dead carkasses ▪ You that dwell in dust ; under-earth Citisens : This ●s a Resurrection also . Thirdly , The earth shall cast up ? What ? why , the dead : which is a probability , and necessity of the Resurrection , what ●hen is here but a manifest , evident , and ●pparent truth of the Resurrection ? But ●et , though every part of my Text seems to be a proof of the Resurrection ; Yet as it is said of Bees that they are not so like , but there is some accident , by which they may be known one from another : so although all those members of my Text be alike , yet they have some discrepancy , by which they may be known one from another . Shall any demand ? when the elect , and chosen people of God have a dissolution of Soul and Body : Whether their hope of rising any more dyeth with them ? I answer no : The dead shall live . I , but they will reply , They shall live : that is true , their spirit shall live : but as for their Body that shall never rise at all : But I tell you in the second place , they shall have Corpora resurrecta : with their Body shall they rise . But , they will further ask by whose authority shall they rise ? who shall be the Author of that Resurrection ? I tel● them , here is an Awakc : the voice of the Lor● shall cause it : with the sound of the Trumpet they shall be raised . But yet one may further object : gra● they shall arise , and with their Body : an● awake : better is it for them not to arise and awake : than to rise , and be raised to misery : But I answer they have , Arise , and sing : the Resurrection then shall be a joyful end . But yet , perhaps they will say , shew some probability : shew us some sign : Why , behold the herbs , and flowers in the garden shew it : The dew is as the dew of herbs . If you shall ask me , how they shall arise ? Why , The Earth shall cast them out . The first proposition then shews the entity of those that rise at the last day . The dead shall live . The second is an Exposition of the former : With my Body shall they arise . The third is a Confirmation : Awake : Shewing by whose means they shall rise . The fourth is a Congratulation at their arising : shewing the quality of those that shall arise : They shall sing . The fifth is brought in as an illustration , or probability shewing the Resurrection : It shall be ●s the springing up of herbs by the dew . The sixth shews the necessity of the Resurrection , as the conclusion of all . The Earth shall cast out her dead . Thy dead Men shall live . These words shew the Entity , and Restauration of life , that shall be unto the dead at the general Resurrection at the last day . The Dead shall live , sayeth my Text : Yea , I say these Subjects ; these Dead ; these Carkasses ; this Dust , inveterate Dust ; these under-earth Citisens ( as I said before ) they shall live , they shall rise again . Though these Bodies have lain a long time putrefying in the earth , yet this shall not hinder Gods divine power ; but he will raise them up again . For shall the Potter do what he will with his clay , and shall not God do what he will ? But it may be objected : First , that these seem to imply a main opposition , or rather impossibility ; that Death , and life should be coupled together . For what is Death , but a privation of life ; a separation of the Soul , from the Body ? and yet not only Dead , but even twice Dead ( as I may say ) shall live , shall rise again . Another objection , or doubt that may arise is this . Walk but some pa●es back look but to the fourteenth verse of this present Chap. and you shall find that th● Dead shall not live ; they shall not rise again . Why , how can this be ? what doth the holy Ghost say , yea , and nay ; can sweet and bitter water come from the same fountain ? Can sweet , and sower fruit come from the same tree ? Shall they live , and not live again ; and yet both true ? For the better clearing of this doubt and the reconciling of these places , we must distinguish of Life , and Resurrection : for there is a Resurrection unto glory : and there is a Resurrection unto condemnation . We must also put a difference betwixt . the Dead : for by ( Dead ) we may understand either the wicked , which are Dead ●n sins and trespasses : or the Godly ; which are Christs Dead . That saying in the fourteenth verse that ▪ the Dead shall not live , neither shall rise ) ●s to be understood of the wicked , who as he Just ( which are meant in my Text ) ●hall never rise , that is , to glory . But when it is said in my Text ( Thy ●ad Men shall live ) by ( Dead ) we must ●nderstand the Godly , which are pro●erly said to be Christs Dead : And thus ( by ●hrists Dead ) we may understand , first , all those which are dead in the Lord , such as died in this faith , in this law , and favour : as died Gods children by adoption and grace . Secondly , we may understand those also ; All Martyrs which have layd down their lives , and shed their most pretious bloud for Christs sake . For all these Dead shall live unto God as we read , Rev. 14. 13. Blessed are the Dead which die in the Lord. Which indeed is most true , for that Death is not to be feared which a man dieth for Gods cause . For they that die so , shall be happy out of hand , and free from all labours hereafter : Yea , they shall be rised unto life , and glory ; And have everlasting rest with them in the Kingdom of Heaven . True it is that all men must die ; both good and bad : Statutum est hominibus semel mori ; It is appointed unto all men to die ▪ If Death come to attach the Body , there is no supersedeas , nor quare impedit , wil● serve the turn . Death is like that common net in the Ghospel which gathereth all into it , both great and small . Death is like the gathering Host of Da● that sweeps all away with him . All bot● ●earned , and unlearned : high and low : ●●ich , and poor : do meet together in ●is , that there is one condition of them ●ll as concerning Death . Though Noah lived five hundred years : ●●ough Lamech lived seven hundred ●venty and seven years : though Methuselah lived nine hundred sixty and ●●ne years : Gen. 5. Yet in the Epilogue of ●●eir history , I find that they all returned ●nto their Dust . And whatsoever the Chronicles of the ●ings of Judas and Israel omit ( I stand ●t upon it , ) yet still I find this recorded them all , that they died , and were ●ried with their Predecessors and Fathers . Death is that Symbolum that must be payd : ●●en we have eaten and drunk to our ●ntent , the reckoning must be payd . We soon run the race of our life : Mors ●ima linea rerum ; Death is the utmost of all . Our life it is not unfitly ▪ compar●● unto a line : for it is linea circumducta ; a line that is drawn round : fluit in lon● ; it goeth forwards and about : But the last , it runs to the same point again . ●st we were , and to Dust we shall return . But what then , is there no fan to purge the chaff from the wheat , is there no difference betwixt the good and the bad ? Do all die alike ? yea surely ( Beloved ) there is a main difference , read but the 11 of Exod : and there you shall find that the Lord putteth a main difference between the Israelites and the Egyptians . So you see there is a difference betwixt the son of the free Woman , and of the bond Woman : betwixt Jacob , and Esau . For if you mark my Text , sayeth it not that all Dead shall live again : ( but thy dead Men shall live ) meaning Christs dead . Those which die in the Lord , and for the Lord Those which live by his Spirit , and die in his favour . I say , which live by his Spirit , for there are some which live by the Spirit of Christ ; others which live by the Spirit of Antichrist : Some live by the spirit of the Lamb ; others by the spirit of the Dragon . But the Promise in this place ● made unto the Godly : These are they which shall live , and which shall rise again . But you will demand the second time what then , shall not all rise ? Shall not the wicked rise , as well as the godly ? Yet surely , they shall rise also : But yet not there is a difference between the risin of the one , and the rising of the other . For the righteous they shall rise ; they shall spring ; Nay they shall live indeed : being branches planted by the fountain of living water : who feed at the very Tree of life : They , I say , shall rise as the Sun in the morning more fairer , and brighter to shine , as the Stars in the Firmament for ever and ever . But with the wicked it shall not be so : they shall rise , but it shall be to their pain ; their body shall rise , that is , they shall have their full , and compleat Body : but their fire shall be never extinguished . This fire shall not extinguish them , neither shall they extinguish this fire : but shall be as Salamanders of Hell fire for ever more . They shall rise indeed , but it shall be to their ruine , and their greater ruine ; and their great fall ? like as Jesabel got her up to the top of a high chamber to be cast down out of the window thereof . Or , as Lucifer to go to mount above God , and to be tumbled down into Hell. Or , as Herod to be richly apparrelled , ●o be exalted high in a throne ; and to all down eaten with worms . This of the Resurrection of the wicked ; they shall not rise unto glory as the godly : but their rising shall be to perpetual torment , and condemnation . I come now to my second Point , and Proof or Argument of the Resurrection Awake and sing . Where the Prophet by a figure called a Prosopopeia , bringeth in ou● Saviour Christ speaking thus unto the Dead ; Awake and sing . Who ? why you that dwell in dust . This is but a Pariphrasis mortuorum : and A Paraphrase of the Dead ( as we call it ▪ for Awake and sing you that dwell in du●● it is as much as it he had said , Awak● and sing you Dead . But what shall the Dust make answer saith David ? The dust an Element of uncircumcised Ears . Wilt thou shew a mira●● to the Dead ; or shall the Dead rise up a●● praise thee ? Shall thy loving kindness be declared in the grave , or thy faithfulness in destruction ? Who shall praise thee in the pit ? &c ▪ Behold ( saith Abraham ) I am but Du● and Ashes , and yet dare I to speak un● my Lord ? And yet we know that howbeit he was made of Dust , he was ●● then turned into Dust again , and if ● could say so being not then Dust inde● ( for then he was alive ) how much rather might he have said , shall I speak to my Lord ? shall I make answer , when I am turned and resolved into Dust ? But methinks I hear some say . This seemeth to be a matter altogether impossible , that those that dwell in Dust should awake and sing , for how , or by what means shall they that have lain a long time putrefying in the grave , and afterwards been resolved into Dust , how shall they be raised , or how can they awake , and sing ? Surely ( Beloved ) it is not the sound of a trumpet , nor the voice of any inchaunter , or the sound of any waters that can do this : Neither is it the roaring of a Lyon ; or the voice of Thunder : all these ( I say ) cannot do it , but it must be the voyce of the Lord , even that powerful voice of his that must do it . This is the instrument by which he shall cause this earth to hear , I say , it is the power of his word , which is more powerful than the rod of Aaron , or the cup of Joseph , in the which he devined , that must do this . Yea , it must be that word whereby he made the Deaf to hear : the Dumb to speak : cleansed the Leapers : which say to the Devil , be thou dumb thou foul Spirit , and he shall forthwith be dumb ▪ Awake , and sing , &c. But how shall they awake , who have no previledge above the Idol Baal , that they cannot wipe off the Dust from their own faces ? Where are those cristal glasses which were so long since broken ? how shall they awake ? how shall these windows be opened , which have so long since been dampned up with clay ? how shall they sing the song of the Lord in a strange language ? how shall they sing ? Where are these harps of their tongues ? these well tuned Cymbals ? Surely they are hanged up in the willows , while they lie in the land of forgetfulness , yet the day shall come ( and it is not far off ) when all mountains , and graves shall open ; nay let earth , earth , earth , earth upon earth keep down man ; yet shall he arise ▪ and God of this despised , unvalued , and contemptible Dust , shall build up the walls of his celestial Jerusalem . Again , it is the powerful voice of God , which sends men to judgment . For before I end this Point , I must speak of the quality as I noted before . For here also I find a main difference between the godly ▪ and the wicked . For howsoever to awake ●ay belong to both , yet to awake and ●g ; I find this proper only to the godly . These blessed ones shall not only awake , ●ut when they are awaken , they shall ●g , that is , they shall awake to their ●y . But , what then , shall the Wicked sing ●●so ? No surely : For as one observes ●ery well , Musica in luctu importuna : Mu●ck in mourning doth not well agree . Their hearts shall lie heavy within them : ●ut the Elect , when this day shall come , ●ey shall lift up their heads : for the ●●me of their Redemption draweth nigh . They shall not rejoyce only , but they ●●all leap , and exalt for joy at the sight of their Saviour , with the applause of their ●ands they shall make Heaven , and Earth ● ring . Then shall these ever Blessed say to the ●icked : Non vobis pars , non sors nobiscum : ●ou have no part , nor lot of inheritance ●ith us . Your joy shall be turned into hor●ur , and dread : your singing into howl●●g : your clapping of hands into gna●ing of teeth . Begon from us : depart ●om us ; for you have no skill of the tune ●● the Lamb. And thus you see that howsoever to arise , and to awake may belong unto the Wicked , as well as to the Godly , yet they have no part , nor portion in this joy mentioned in my Text , which shall be at the general Resurrection . For thy Dew is as the Dew of herbs , and the Earth shall east up her Dead . Here we have two kinds of proofs of the Resurrection . The first an Inducement a Probability , or Comparison drawn from the course of Nature . Thy Dew , &c. The other is an Argument very necessary , forcing , strict : Yea of great constraint . The Earth , &c. The one allureth surely , and gently to bring forth . The other implyeth a necessity ; a matter that needs must be : as who should say , the Earth must be as a weak stomock that certifieth she must cast up what she hath taken down into her bowels . The Similitude then stands thus : Fo● thy Dew is as the Dew of herbs , That is even as the morning dew sweetly , and softly falling on the herbs doth make them grow , and spring up : Even so shall the spirit , and power of the Lord gently call for these Creatures , and they shall as it were spring out of the Earth . But say the Earth will not render when the Lord shall call ? say she plead Antiquity of possession so many thousand years ? yet she must render ; and though she doth render , yet doth she yield up that which never was her own , she must cast them up . That there shall be a Resurrection then , even things in Nature probably do shew it , Consider but the Phoenix of Arabia of whose Cinders when she is dead , another bird springeth up , Consider but the Lillies of the field how they sprout , and spring out , being allured by the deaw , and the sweet influence of the Sun in the Summer-time ; Look upon the Herbs , walk into your Gardens , see the fragrant flowers , whose roots in the Winter-time ●ye hid under Earth as if they were dead , yet in the spring revive and flourish again in a most beautiful manner . Though the Oak and the Elm in the Winter-time having cast their leaves ●eem dead , yet there is a sustance in them . Though winter hath blurred and disfigured the beautiful face of nature , and robbed her of all comliness , yet when the Spring returneth , God spreadeth his Carpets of Egypt on the Earth , and cloaths it with a Joseph's partie coloured Garment , divers storks of most beautiful flowers do spring up and appear , There is a bare Corn thrown into the Earth , yet it comes forth with a goodly green stem , and billows , and plants upon the Ground . Nay the flyes , and those other ludi ▪ bria naturae , scorns of nature , howsoever they seem dead to us in Winter , lying in holes , yet in the Spring time revive , Nay faetus in utero , the birth in the wom● sheweth it ; which lyeth as an heavy lump , seeming dead unto us and ye comes forth alive . These all are probabilities that there shall be a Resurrectoi● a Goal delivery of those Prisoners which the Earth now holds fast . The Earth sh● cast out the dead . If these soft instillations , and shower will not prevail ; if this deaw will n● serve to call forth this dead ; God hath floud ( as my text saith ) The Earth sh● cast them up , If she be unwilling to let h● Prisoners come forth , God shall ra●sack her bowels , and make her to vo● up what she hath swallowed . God sh● say to the Earth Give , and to the Sea Restore ; so that not only the Earth but also the Sea married to the Earth , and having her arms folded about her lovers bosom , she I say the Sea , ( as Jonas his Whale ) shall cast up those in her belly ; Nay , hath any beast swallowed up any bit of the Body of Gods Saints and chosen , they shall find that they have swallowed a morcel too hard of digestion which shall trouble their stomacks very much , they shall cast it up also . Would you know the reason hereof in a word ? The truth of this matter is proved by an Argument , drawn from Gods power , for as the Prophet speaketh , shall ●he cause to bring forth , and shall he himself be ●●arren ? shall he cause to travail , and shall be not bring forth ? Suerly God , which by his power hath made all things , and given the Earth , and all things that are ●o serve for mans use , shall not he ( when that day cometh ) cause the Earth to cast up ●er dead ? he that hath made man of nothing , shall he not be able to raise him again out of the dust at the last day ? far be it from us ( Beloved ) from thinking so ; but rather let us stedfastly believe , and be perswaded , that it is impossible that the Earth should hold down man ; God commanding it to cast up ; and therefore , though the ship , and the ship-master : the Wagganer , and the Waggan : I mean the Soul the governour of the body , and the body the receptable of the Soul may be severed and parted for a time by death , yet they shall one day meet , the one shall return to the other , these whom the Almighty hath put assunder , these can he joyn again at his pleasure . For if he hath done the greater , then need we not doubt but that he is able so do the less . He which hath made the body of nothing , doubtless is of power sufficient to raise it out of the dust at the last day . To come then to some use . Here then first of all is matrer of great consolation to the Children of God , in that the Love will raise them up again to Glory at the last day . The consideration whereof may comfort us exceedingly under the Cross . For so many are the troubles , and afflictions that the Children of God are subject unto in this life , that if they did not call to mind , and remember that there shall be a Resurrection , that a time of refreshing shall come when they shall be freed of these miseries , and these tears shall be wiped from their eyes , they would never be able to hold out . For if the Children of God had hope only in this Life , they were of all men most miserable ; but here is there comfort , that though they have their Hell in this life , they shall have their Heaven hereafter ; all which is most lively set forth in this Text. When Rachel had born six sons to Jacob , she said God hath endowed me now with an exccllent Dowry , now will my husband dwell with me , because I have born him six sons . Beloved , could we not be content to live , yea , to dye with this sentence which hath born , and brought unto us these six places of consolation ? suerly it is a sentence much to be embraced , for it offers exceedingly great comfort unto us . Wherefore let us often meditate of it : let us often have recourse unto it : yea , let it be as a Sanctuary , or place of refuge for our troubled Souls to fly , and resort unto , when as we shall be pressed with any miserie , or affliction whatsoever . The EJACULATION . Good Lord , if it be true , that at the last day the Earth shall Cast up all that ever it received into her cold imbraces , and if it be likewise true , that all the wicked shall then be doom'd down to Eternal Torment , let us then be preparing our selves for that day , that we may be able to receive it with joy when it comes , and that we may hold up our heads with comfort , to think that our Redemption draweth nigh ; Let not Death find us out of our way , because such a surprize would be attended at last with a miserable Resurrection , Let our conversation be in Heaven , from whence we expect that our Saviour should come , that he may change our vile Bodies into the likeness of his own most Glorious Body , Good Lord , let our hearts and souls be there now , where we hope our ▪ Bodys and Souls shall be for ever hereafter ; and let our choicest Affection , and chiefest Meditations be set , early set , and earnestly set upon that state which will be our Eternal State ; that so we may be everlastingly happy both in body and soul , when our bodies , shall arise to Judgment at the last day . SERMON VII . A Glorious Resurrection for them that sleep in Jesus . ROM . viii . xi . He that raised up Christ from the Dead , shall also quicken your mortal Bodies by his Spirit that dwelleth in you . THese words , Beloved , are a most comfortable Conclusion , shewing and declaring the certainty of the Resurrection of the Bodies of the Saints to an Immortal , glorious , happy life at the last day , wherin we may more particularly note . First , The Action Quicken . Secondly , the Object , or rather ( if ye will ) the Subject that shall be Quickned , your mortal Bodis . Thirthly the Author , or Efficient Cause ( God ) deled by an effect , the raising up of Christ . Fourthly , the means whereby God shall quicken them , by his Spirit . Lastly , the Condition of the Persons , whose mortal Bodies shall be quickened . And they are such as have the Spirit of God dwelling in them , as appear by the last words , By his Spirit that dwelleth in you . The Text thus opened , and the sense thereof being made clear , and manifest , the main Point that offers it self to our considerations is this . Doct. That there shall be a Resurrection of the Bodies of the Saints at the last day . This for the general . And this is a matter very comfortable to the people of God , that there shall be a Resurrection : Nulla consolatio tanta est , quanta mortuorum Resurrectio , saith Mr. Gualter . There is no consolation of a Christian so great in this life as is the Resurrection of the Dead , and therefore Tertullian calls it the Christian's hope , and so it is indeed ; For if in this life only the Christian had hope , he were of all Men most miserable , 1 Cor. 15. 19. Tolle spem Resurrectionis , &c. & resoluta erat observantia nimis pietatis ; Take away the hope of the Resurrection , saith Chrysostome , and you take away all care of Piety , and Godliness out of the World. And indeed , what makes the Husbandman to take such pains in tilling , manuring , and sowing of his ground ; but the Hope of a joyfull harvest , wherein he shall reap the fruits of his labours ? What makes the Labourer to subject himself to so much pains , and labour all the day long , but that he hopes for a time of rest wherein he may be refreshed ? What makes the liberal and charitable Man disperse his wealth unto the Poor , but that he looks for a day of payment , wherein he shall be sure that what he hath laid out , shall be payed him again , Prov. 19. 17. But all this is the Resurrection unto the Sants of God. For first , it is as the Christians ▪ Harvest : For though he have Sowen in tears all his life time by reason of the continual afflictions thereof , yet he shall be sure to reap in joy at the Resurrection . And this did animate , and encourage them to undergo any torture of the Body , rather than they would be subject to the rack of an evil Conscience . And this may serve as a strong ground of Comfort unto us , if God at any time should call us to suffer for his Name ( for as yet we have not resisted unto bloud . This is an honour that God doth not vouchsafe to all his Saints ) say this may serve as a notable means to support us in our sufferings , that though Tyrants may rage never so much , and Persecuters may wrack their malice upon the Bodies of the Saints ( as they did in the Primitive Church ( for they cast the Bodies of the Christians to be devoured of wild bests , nay they threw them into Rodanus , thinking , ( thereby to hinder their Resurrection ) yet I say , let them do their worst , and yet they can by no means disapoint the Christian of his hope of a glorious Resurrection . So that a Christian in the midst of his sufferrings , may say of his tormentor , as once Socrates speak of his Accuser , occidere me potest , ledere vero non potest . Well may he kill me , but he shall never ill me . For though Persecuters kill the body , yet they cannot berieve a Christian of that Happiness , and Glory that God hath given unto the Souls in the day of the Resurrection . This is to be thought on as a means to support our languishing Spirit . Then it will be unto him a day of sweet rest , wherein he shall be refreshed after all his painful labours , and travails taken in the service of God , which will be no less comfortable unto him , than the gladsome morning to a sick man , which hath tossed , and turned up and down wearily all the night long . And it shall be the Christians pay day also ( so our Saviour calls it , Luk. 14. 14. ) because then ( he having his reward , with him ) will come forth of every ones debt , and reward their goodness with glory . And such a day Beloved , there shall be unto all the Elect , and dear Children of God. As they have had a day of Death : so shall they have a day of Resurrection . All the people of God that have died from the beginning of the World , or shall die to the end of it hereafter , are but as the seed sowen in the ground , they must endure rottenness for a while : But being fowen in dishonour , they shall rise in honour : being sown in corruption , they shall rise in glory . All the mysteries they endured in this Life , they were but mortis praeludia , the tokens , and forerunners of Death : but let them hope , yea , let them know assuredly , that there will come a day of Refreshing ( as St. Peter calls it , ) Act. 3. 19. when God shall say unto these dry Bones , I will cause breath to enter into you , and you shall live , and will lay sinews upon you , and will cause flesh to grow upon you , and will cover you with skin . That there shall be a Resurrection , even things in nature probably do shew it . And therefore St. Paul sends the Atheist to learn this lesson from the seed that is sowen in the ground . O Fool ( saith he ) that which thou sowest is not quickned except it die . 1 Cor. 15. 36. And the Ancient Fathers send us to the Phoenix of Arabia ( out of whose Cinders , when she is dead another bird springeth up ) to learn the self same thing . And indeed the Phoenix is a notable Embleme of the Resurrection : and we want not ressemblance thereof daily before our eyes , considerer but the trees of the forrest , the flowers of the garden , and the Herbs of the field ! We see that the Tres in winter being despoiled of their Leaves , the Garden of the Flowers , and the Fields of the Grass , do seem utterly to die , and to perish : But when the spring time comes , they putting on their green Carpets , and particoulered Garments , like Joseph ; they all wax as fresh , and flourishing as ever they were before : So the Body , which during the Winter of many Ages is deprived of her beauty , and turned to rottenness , doth at the Spring time of the Resurrection not only recover its former Beauty , but obtaineth a far more excellent Glory . Nay , the mutual vicissitude , and entercourse of things : the setting , and rising of one and the same Sun ; sleep , and waking : labour , and rest : night , and day : the day that dies into the night , and yet revives again , and is with his former brighteness revived to the whole World : all these are probable Proofs of the Resurrection . But besides these , we have infallible testimonis , and Arguments proving the certainty of it . For first , this was shadowed in holy Scripture by sundry Types , and Figures . So God shewed this in a vision to Ezechias , when he saw a field full of dry Bones receiving at Gods Comandment , Flesh , and Nerves , and Fire . See Ezech. 37. to the 12. For this was not only a Prediction of the Deliverance of Israel out of Babel ; but also a typical confirmation of the Resurrection of our Bodies . So Jonas being restored alive out of the Wales belly ( wherein he had lain three days , and three nights ) was a type of the Resurrection . Secondly , that we should not doubt of the certainity of it . God hath given us examples of many particular Persons raised already from Death to Life , both in the Old and New Testament . As of the Widows Son of Sarepta raised up by Elias , 1 Kings 17. 22. Of the Shunamitish womans Son raised by Elisha , 2 Kings 4 ▪ 34 , 35. And of a certain man at the touching of Elishas bones lying in the Sepulchre , ( 13. 21. ) These in the Old Testament . And in the New Testament , we find not only that our Saviour Christ did raise himself by his own power never to die any more , but that he raised others also : as the Rulers Daughter : the Widow of Naim's Son , and Lazarus of Bethania , when he had lain four days putrifying in the Grave ; yea , many also at his Death : not that they might die any more as Lazarus , and the rest : But rather ( as some think ) that they might accompany him into Life eternal , by whose power they had risen , that they might be undoubted Testimonis of his quickning power , and why then should any think it impossible for God to raise all the Bodies of the Saints to Life at the last day ? Thirdly , we have divine Testimonies in in the Scripture proving the ▪ necessity of it : Thy dead Men shall live ( saith the Prophet ) even with my Body shall they rise ▪ Awake and sing ye that dwell in Dust . For thy deaw is as the deaw of hearbs , and the earth shall cast out the Dead , Isa ▪ 26. 9. See also concerning this matter , Dan. 12. 2. Job 19. 25 , 26. So our Saviour also in the fifth of John 28. 29. speaks plainly to this purpose , The hour shall come ( saith he ) in the which all that are in the Graves , shall hear his Voice , and they shall come forth that have done good , unto the Resurrection of Life : but they that have done evil , unto the Resurrection of condemnation . Fourthly , the faith of the Resurrection is grounded on the power of God , who is omnipotent , with Whom is possible that which with Men is impossible , Who calleth those things , which are not , as though they were , Rom. 4. 17. With Whom nothing is impossible , Luk. 1. 37. And the Argument drawn from Gods power , it follows , A majori ad minus : from the greater unto the lesser : For did God make our Bodies of the Dust ▪ and cannot he ( think you ) repair our Bodies again , when they are turned into Dust , which is a less matter ? Qui potuit id quod non erat producere , ut aliquid esset , id quod jam est , cum ceciderit , restituere non potuerit ? saith Cyril : He that could bring out that which was not , and make it to be something , shall we think that he ▪ cannot raise up again , that which now is , after that it hath fallen ? Far be it from us ( Beloved ) to think so ; but rather let us stedfastly believe that he that made us of nothing , is as able to restore us from nothing : For what though this may seem strange unto us ? as indeed it is a matter very wonderfull ( the Budding of Arons Rod , Numb . 17. 8. was very admirable ; but the raising of our Bodies is more wonderfull , ) yet let us remember , that it is God that doth this . Consider the Author ( saith Augustine ) and take away the doubt . Fifthly , the Justice of God requireth that it should be so . For it is a special part of Gods glory to shew forth his mercy on the godly , and his Justice upon ●he wicked , in rewarding them according to their works , as the Apostle saith , God will reward every man according to his works , to them , that by continuance in welldoing seek glory , and honour , and immortality , Life eternal : but unto them that disobey the truth , that be contentiouss , and obey unrighteousness , shall be indignation , and wrath , Rom. 2. 6. But in this Life God rewardeth not men according to their doings ; and therefore Solomon speaking of the estate of all men in this world , ●aith , All things come alike unto all , and here is the same condition to the Just , and Unjust , &c ▪ Ecclesiast . 9. 2. Nay , which is more : here the Wicked flourish , and the Godly are afflicted . The Ungodly have hearts ease , and all things at will : whereas the Godly are oppressed with all kind of miseries , and are as sheep appointed for the slaughter . It remaineth therefore , that here must needs be a Resurrection after this Life , that the righteous man obtain a reward of Gods free mercy , and the wicked Man be justly condemned ●● everlasting pain , and misery . Lastly , it is apparent from the Resurrection of Christ . For he arose not f● himself as a private man , but in our roo● and steed , and for us ; and if he the hea● be risen , then the members also mu●● needs rise again . For we are united , & kint unto him by the bond of his spirit , and his Resurrectio● is a sure pledg of our Resurrection , ● being risen as the first fruits of them th● sleep , see 1 Cor. 15. 20. ●o come then ●● some use and application . The first Use of Confutation . This may serve in the first place ●● confute the Adversary and gainsayer ● this Truth , and Doctrine . The Atheist scoff at the Resurrectio● to come , esteeming death to be the l●● end of all things . The Philosophers cou●●ed it a strange thing , and hard to ●● believed . Let Paul preach of the Resu●rection to come , and he shall be count●● but a babler for his pains ; see Acts. 1● 18. he shall be esteemed , and reputed ●● Festus no better than a madman , see Ac● 26. 24. The Saduses they denyed the R●surrection to come . Hymenaeus , and ●hilaetus not discerning the spiritual Re●●rrection from the body , said The Resur●ection was past already , see 2 Tim. 2. 18. The Thiliasts abusing that place Rev. ●0 . 5. Dream of a Resurrection but for a ●●ousand years : During which time , they ●magin that Christ shall raign with the ●aints here on earth in great pleasure , and ●elights . All which are justly confuted ●●om this very place . The second Use of Instruction . Secondly , this should teach us not to ●ourn immoderately for the dead , as men ●ithout hope , since when Christ comes again , ●e will bring them with him , see 1 Thess . 4. ●4 . This should teach us also to strengthen ●ur faith in this Article of Christianity , ●ere being nothing that seems more im●robable to the eye of humane reason , ●en that the body should be raised again ● life , after it hath lain along time rotten ●nd putrified in the grave . 3. And that we may be fully assured ●ereof , we must do three things , 1st . We ●ust pray to God for his spirit as the pledg ●it . 2dly . We must labour for a true and lively faith in Christ who is the Resurrection , and the Life , and in whom , whosoever believeth he shall not dye ; John 11 ▪ 26. 3dly . We must be sure of the firs● Resurrection , that the Body be dead i● respect of sin , and the Soul be raised up t● a lively care of newness of life . Shall we believe that they will raise our bodies , an● shall we doubt whether he will give us foo● and rayment ; and bring us out of danger , and distresses , far be it from us ! Bu● rather let us believe his promiss though there be never so gre●t unlikelyhood o● the accomplishment in respect of outward means , and apearance . Thus di● Abraham the Father of the faithful . Rom ▪ 4. 18. and so must we also if we would b● reputed the true children of Abraham . The third Use of Consolation . Thirdly , this may serve to comfort u● against the natural fear of Death , for ●● there be a Resurrection of our bodies a●ter this life , then Death is but a passage ▪ or middle way from this life , to eterna● life . If a begger should be commanded t● put off his old rags that he might be cloathed with rich and costly garments ; would ●e be sorry because he should stand naked ● while till he were wholy to be stript ●f his rags ? No suerly , Well , thus doth ●od when he calls a man to death he , ●ds him put his old rags off him , and ●orruption , and be cloathed with the rich ●obe of Christs righteousness , and im●ortal glory , 2. Cor. 5. 1. Your mortal Bodies . Doct. 2. In that the Apostle sayth , ●at the Lord shall quicken our mor●al bodies , ( that is the same that now ●●e mortal by reason of sin ) I note in the ●ext place to our comfort . That the same ●odies that now we carry about with us shall ●● raised up , and none other for them , the ●●me I say in substance , and the same in ●umber . Sim. For as the wheels of a Clock being ●ken in sunder , and the joynts thereof ●ade clean , when it is joyned , and set ●ogether again is the same in number : so ●●all the Essence , and substance of mans ●ody be all one , which ( though disolved ▪ ●●all again be joyned together of God , ●nd shall rise again , the infermities thereof ●eing done away . The Lord keepeth all the bones of the Saint ( saith David ) there shall not one of them b● broken , Psal . 34. 20. And the holy man Job is bold to say : my self shall see him , and mine eyes sha● behold him , aud none other for me , Job . 1● 27. see also concerning this Matter i● 1 Cor. 15. 25. Reas . 1. Because God hath consecrate● bodies of the faithful to be temples unt● himself , 1 Cor. 3. 17. 2 Because Christ whose members w● are , and to whose body our bodies shal● be conformed , recieved again that body which he carried about with him , Joh● 2. 19. 3 Because every one shall bear in hi● body that which he hath done , be it goo● or evil , 2 Cor. 5. 10. 4 The justice of God requireth , it shoul● be so ; For as Turtullian very well to this purpose , Absurdom est , & Deo indignum ●● haec quidem car● lanietur illa vero coronetur ▪ It stands not with the Justice of God tha● our body should be torn in suffering , and another should receive the crown . Shall the body of Paul be scourged , and ●nother for it be glorified ? shall Paul ●ear in his Body the marks of the Lord Jesus , and not bear in the same body the crown of his glory ? far be it from us Be●oved , that we should think so . But though the same body shall be raised , yet we are to know ; that new faculties shall be added to it . I say it shall be endowed with new qualities in the Resurrection . For as the Apostle saith , God shall change our vile Body , that it may be made like unto his glorious body . Philip. ● . 21. Now if any desire to know wherein this glory shall consist ; I answer breifly in these six things , which shall befall our bodies at the Resurrection . First , the first is Immortality : so as they can never die again ; for as the Apostle ●aith , this mortal must put on Immortality , 1. Cor. 15. 53. Second , Is Incorruptibleness . They shall never be inclined to putrefaction , or any corruption . So saith the Apostle , this corruptible must put on incorruption , see the place before alleaged . Thirdly , Spiritualness : It is sowen a natural body , it is raised a spiritual Body , saith the Apostle , vers . 44. Spiritual I say n● in essence , and substance : but in cond●tion , or quality . See vers . 4. 17. Fourthly , Strength . For it is sowen weakeness , but shall rise in power . vers . 43. Fifthly , Perfection . For in the Resu●rection all defects , and deformities shal be done away , and the body shall arise i● perfect beauty . Sixthly , Shining , and Splendor . For th● Bodies of the Just shall be cloathed wit● heavenly glory , and divine Beauty a with a robe . Then shall the Just Men shin● as the Sun in the Kingdome of their Father Matth. 13. 43. And they that turn many a righteousness shall shine as the Stars for ever and ever , Dan. 12. 3. 1. Use . Confut. This may serve first to confute the Maniches , who affirmed that the Soul should put on new bodies i● steed of the former . By that means making a creation of new bodies , not a Resurrection of the same . 2. Instruct . This should teath us to be willing to lay down our bodies ; for why should any be unwilling to die , that is assured he shall rise again to an immortal glorious , and happy Life . Secondly , this should teath us to take ●eed how we lay down our bodies , seeing ●hey shall be raised to Immortality at the ●ast day , that we sin not against them ●s those do that defile their bodies , that ●hould be prepared to Immortality , with ●horedome , drunkenness , and such like ●ncleanness : but rather this should make ●s carefull to possess our Vessels in holiness , ●nd in honour , as the Apostle speaks 1 ●hess . 4. 4. And to use our bodies , and ●very part , and member of them as in●●ruments of righteousness of Gods glory , ●nd of doing good in every one of our ●laces , and callings whereunto God hath ●alled us . For why Beloved ? Consider of it I be●eech you ! We must one day see the Lord ●ith these very eyes , that now we carry ●bout us : and how shall we be able to ●ook on him with defiled eyes ? How then ●all the adulterous eye , the coveteous ●ye , the envious eye , the haughty , and ●ornfull eye , be able to look God in ●e face ? We commonly say of a man that hath ●one some vile notorious wicked act , that ●en take notice of , and cry shame upon ▪ he will never be able to shew his face amongst honest men again ; and how do we think that a wicked profane wretch : a filthy adulterer , a common blasphemer , a beastly Drunkard , a cursed Usurer , or the like , shall be able to shew his face before the most great , and glorious Majesty of God ? who hath pure eyes , and cannot behold iniquity and sin ? Every one , be he never so wicked , and vile ( whether he will or not ) must one day appear before the Lord face to face . Then those eyes of thine , that now perhaps are full of Adultery ( as St. Peter speaks ) and cannot cease to sin : The ears that now are opened to receive false , and scandalous accusations of thy brethren : the mouth that now can power out nothing , but cursing , and bitterness ; rotten , and filthy speeches : the hands that are now defiled with filching , stealing ; and taking of cursed interest mony ; and the feet that are swift to shed innocent bloud , shall come before the glorious presence of the Lord. Then that body that now thou abusest to filthiness , and hast made a monster by thy disguised attire , and wearing of new fangled fashions , shall be presented before the Lord , the righteous Judge of all the World. And then thou wilt wish that the hils , and mountains would fall on thee and cover thee from the glorious presence of him that sitteth on the Throne , and from the wrath of the Lamb , but all in vain . O that every Wicked wretch would consider of this , and lay it to heart , that these very eyes , and no other , shall one day see the Lord , that so he might in time prepare himself to meet the Lord. For assure ourselves , that without holiness , no man shall ever see the Lord to his Comfort , Heb. 12. 14. And since the bodies of the Saints shall be raised up to such glory ( as hath been shewed ) this should teach us also to live here on earth as those that do believe , that there shall be a glorious Resurrection . Thus we should be stedfast , and unmoveable in all conditions of life . We should live as men devoted wholy to the service of Christ , whose we are both in life , and Death . We should strive to abound in the work of the Lord , rousing up ourselves to the care of well doing , studying to keep a conscience voyd of offense toward God , and man. Nay our minds should run on that time , our hearts should be affected with it , and our conversation should be in Heaven . We read of St. Hierome , that this saying ran in his mind , and sounded always in his ears : Arise ye dead , and come unto Judgment . And this always to be sounding in our ears , and our thoughts ought to run upon it , to this end , that while we have time we may prepare ourselves to meet the Lord at the last day . 3. Use of Consol . Thirdly , here is matter of consolation to all the children of God ; and the consideration thereof may serve to fill the hearts of Gods chosen with most sweet , and comfortable refreshings , and that in many regards . For first , wheras the Godly are subject to manifod afflictions , and miseries of this life , here they may find a sufficient stay to quiet , and calm their minds , if they consider that after this short life is ended , there will ensue a glorious Resurrection . Thus we see the holy man Job in the greatest extremity of all his misery , made this the Comfort to his soul , that one day he should rise again in which he should enjoy the glorious presence of his Redeemer : See Job . 19. 26. Secondly , it may Comfort the Saints of God against the persecutions of the body ; yea , and death it self . We read of the Saints of God in the days of Antiochus , that they were racked , and would not be delivered , and why so , because they looked for a better Resurrection , Heb. 11. 35. No doubt but they counted the Redemption from the rack a thing much to be desired ; yet , they knew that the Redemption from Hell , and the Resurrection to eternal life was much more to be sought for , without which condition they would not be delivered , and no marvel , for what though the rack might rend their flesh , and disjoint their Lims ? yet they knew well enough , and were fully assured that at the Resurrection , all should be conjoined , and perfected again . The EJACULATION . GOod Lord , let us when we die , sleep in Jesus , that we may obtain a Glorious Resurrection , when this World shall have an end ; for though we are , as we have heard , but enlivened Dust , gilded peices of Clay , sinking Bubbles , and dying shadows , yet these dying Bodies of outs shall at the last day ( when the Trumpet shall ▪ sound arise ye Dead ) enter into Eternal Glory , or Everlasting Peace : Oh let us consider how glorious a Creature man was , when he first came cut of his Creators hand , for thou didst make him but a little lower than the Angels , thou didst crown him with Glory and Honour , thou didst make him the very Summons and Epitomy of the whole World ; he was made the very Master-peice of all thy works , the very Flower and Miracle of Nature ; he was even then a small draught of the divine Nature , and a bright Beam of the increated light : But how Glorious indeed will he be , when he shall be raised at the Resurrection , and shall shine as a resplendent Sun in the Firmament of Glory . Good Lord , therefore let us not be strangers to the relish of Heavenly things , but let us live as those who hope to be Heirs of Eternal Joys when this World shall have an end . Let us look up to God , and let us look out to Eternity , let us consider that our hastening Time will soon have an end , and we shall never more be trusted with another space of Time to prepare us for Heavens Glory . Oh , let us not therefore set our affections upon any things , which we can carry no further with us then the Grave , but let us live in a daily serious beleif , and in a joyfull expectation of that endlest Glory , and that Glorious Resurrection , which will be the Portion of all those , who live in the Love , and die in the Faith of our Lord Jesus , for thou hast promised a Glorious Resurrection to them that sleep in Jesus . AN ELEGY Upon the Reverend , Mr. John Dunton , Author of the House of Weeping . LIKE a bright Lamp , whose mounting Flame aspires , To its Original , those Heavenly Fires : Till the fomenting Oyl consume , it turns Twinckling to Ashes , and no longer burns : So his Divine● Soul , though clos'd within An interwoven case of flesh and sin , Mounts to its pure Original , and strives By lighting others to amend their lives . 'Till nature quite extinct with fixt desires Of Heavens Enjoyments , his blest Soul expires . Farewel dear Sir , had powerful art a Charm , To snatch your Life from Deaths surprising Arm , We would not fail to re-imbarque your Spirit , Gon to possess what Glorious Souls Inherit In highest bliss ; ( that sweet Christaline Iste . ) Where God and Saints for ever , ever Smile . T is lovely to be Humble , Faithful , Kind , This was the Emblem of the Authors mind . Who 's soar'd aloft ( leaving Earths dusty Round , Where sweetest Joys in one ill hap are drown'd , ) To those Harmonious Orbs , where now he sings Melodious Anthems to the King of Kings , Where , in the glit'ring Rank of Angels bright , He took his place with radiant Sons of light ; His race was long , and nimbly he did run , To reach Heavens Glory by that Setting Sun , ( Which guilds the Spheres , which garnisheth and braves The lower World ) which scores us out our Graves , And being gon to th'place his heart design'd , He here hath left a Weeping House behind ; Which dolefully , like a loud Passing-bell , Rings out to th' World the Authors last Farewel O. O. An EPITAPH upon the Author of this Book , Mr. John Dunton , who was Interred in the Chancel at Aston-Clinton , Novemb. 9th . 1676. IN spight o' th' Grave , bright Saint thou shalt survive , Our grateful Age will keep thy name alive : Heav'ns great Ambassador , on Earth thou 'st lain , The League being struck , Heav'n call'd thee home again . Yet Death hath left of thee ▪ Great Soul , behind So much , that we our loss shan't quickly find . Nor can thy Name a dull Oblivion know , Thy Works will an Eternity bestow . O're Time and Fate thou l't an Ovation have , And now dost Triumph over Death and Grave . S. A. FINIS . Death-Bed THOUGHTS . The PROEMIUM . BVT Oh my Soul ! What ails thee to be thus suddenly backward and fearful , no Friend hath more freely discours'd of Death in speculation ; no Tongue hath more extolled it in absence . And now that it is come to thy Bed-side ▪ and hath drawn thy Curtains , and takes thee by the hand , and offers thee service , thou shrinkest inward ; and by the paleness of thy Face , and wildness of thine Eye , bewrayest an amazement at the presence of such a Guest . That Face which was so familiar to thy Thoughts , is now unwelcome to thine Eye . I am ashamed of this weak irresalution . Whitherto have tended all thy serious Meditations ? What hath Christianity done to thee , if thy fears be still Heathenish ? Is this thy Imitation of so many worthy Saints of God , whom thou hast seen entertain the violentest Death with Smiles and Songs ? Is this the fruit of thy long and frequent Instruction ? Did●● thou think Death would have been content with words ? Didst thou hope it would suffer thee to talk , while all others suffer ? Where is thy Fath ? Shall Hereticks and Pagans give Death a better welcome than thee ? Hath God , with this Serjeant of his , sent his Angels to fetch thee ; and art thou loath to go ? Rouse up thy self for shame , O my Soul ! and if ever thou hast truly believed , shoke off this Vnchristian diffidence , and address thy self joyfully for thy glory . All motions tend to rest . Return then to thy rest , O my Soul ! for God hath dealt bountifully with thee . But Lord spare me a little before I go hence and be seen no more , that my DEATH-BED THOUGHTS may be all imployed in the Contemplating of that Eternity into which I am now a launching . Sect. 1. The Daily Remembrance of Death . HAppy is he , who always , and in every place so lives , as to spend his every last moment of Light , as if day were never to return . Epictetur most wisely teaching this ; Death , saith he , and Banishment , and all that we look upon as Evils , let them be daily set before thy Eyes : but of all most chiefly Death . So shalt thou think upon nothing that is too low , nor too ardently covet any thing . Miserable diminitive Mortals , wherefore d' ye teach long Hopes ? Wherefore d' ye undertake such a vast heap of Business ? That shall be perhaps to Morrow , a meer Spark and Ashes . Walk curiously , O Man ! That dismal Goddess continually hovers over our Heads ; and waits for the last Sands of our Lives Hour-glass with an unwearied and never-sleeping Eye ; and wilt not thou watch after her ? What e're beginning has , an end doth fear . We all must go , Old EAcus within those shades below Whips on the Moments that protract us here . Nor can any Age struggle with Death . As soon as we are Born we are subject to that Tribute ; and are the Stipendiaries of Death . — When first our trembling sight Beholds the dazling Beams of unknown light . Then we begin to die . The same Death menaces the Queen , that threatens the Handmaid . Therefore believe every day that shines to be thy last . Say every Evening , this day I stand at the Gate of Eternity . Sect. 2. The remembrance of Death is a powerful Remedy against all Sins . THE serious remembrance of Death shakes off all sense of pleasure , and turns Honey into Wormwood . The Expectation of Death , saith Chrysostom , suffers us not to be sensible of the Delights and Pleasures we injoy . And indeed what is it not able to do , when consider'd not only in the Extremities of the Fingers , and as it were in the Hair , but over the whole Body . Death spares no Age , nor no Degree of Dignity . Here dies a young Man , there an Infant , there an old Man. Another by Poyson , or a Fall , another by a slow Rhume , another by a quick descent of Humour ; here lyes another oppress'd with a mighty Shower , or the Waves , there lyes another struck with Thunder . Among so many doubtful , so many various , so many sudden Accidents , what security , or what mind to sin among so many Incertainties ? Therefore , since we daily die , think upon the Hour-glass , whether the old fashion'd one running Water , or the new one running Sand. Do ye not find that by dropping of the Water , and the passage of the Sand the upper Glass empties and the lower Glass fills ? Consider that it is so with Life , every moment something slides away , the present Life empties , and flows into another . Nothing is here safe ; not the Hour of the Hour , nor the Moment of the Moment . Happy he , to whom every day is the last ; more happy he , to whom every Hour ; most happy he , to whom every Moment is the utmost period of his Thoughts . He will abstain from the wickedness of his hands who believes every Hour decreed , every Moment his last . O vain Hope ! How many dost thou deceive ? How many , to whom thou promisest old Age , dost thou cut off in the midst of their Course ? Believe therefore that may happen to thee , which happ'ns to many . How many has Death prevented in the midst of their wickedness , and cut off half the Crime ? How many fall with a revengeful Mind , though with an Innocent Hand ? How many snatch'd away in the attempt , have receiv'd the reward of their Impiety ? Many in the very Moment of a wicked Action begun , have been forc'd to leave their ill designs unfinish'd . What if thou shouldst be in the number of those ? What Hour or Moment is more certain to thee than to another ? Now who can expect a Crime from such a Thought , as with the Crime expects Death , and with Death , Punishment . No prudent Man plays or sports in the midst of a Storm . No Man at the brink of a Precipice meditates mischief . No Man is merry unarmed in the midst of his Armed Enemies . More stupid is he , whom the perpetual fear of Death , when every Hour is doubtful , every Moment uncertain , dares those things that procure an unhappy Death to Eternity . O Fools ! Whither do we run to be punish'd for ever ? Wherefore do we not follow the Council of the Son of S●ras ? In all thy work , saith he , remember thy last , and thou shalt not sin . Sect. 3. The end of a good Life is all . Out of Seneca . TELL me , my Dear Seneca , whom Pliny with an Elogy to be envy'd calls the Prince of Learning , tell me what thou thinkst of Death , especially immature ? Heark'n Youth , give ear complaining Age ; like a Comedy , so is Life , which it matters ●ot how long , but how well it is acted . It imports not where thou mak'st an end , leave o● where thou pleasest , only put a good period . No other is the Opinion of Epictetus . Remember , saith he , that thou art the Actor of the Fable , as the Poet directs . If short , of a sh●●t ; if long , of a long Fable . No otherwise , said Varro , They live not best , who live longest , but they who live most uprightly . Most plainly so it is ; it matters not , where , when , or how we end . When God please ; we must die ; but let us put a good period to our Lives . Sect. 4. All Men , no Men. Out of Arbiter . Heu , heu , nos miseros , quam totus , Homunicio nil est . Alas ! What miserable things are we , The frame of Man is only Vanity . VErily so it is . But alas by much the more miserable , by how much the less we acknowledge our selves to be so . The whole little Man is nothing , as the ancient Satyrist well observes ; but if I may dare to say so , then he begins to be something , when he knows himself to be nothing . O Man , know thy self and be wise . For Death equals Lillies with Thorns . O miserable and vain Men ! What are we ? Learning and Fame are Smoak . We Dust , that meer Opinion , the other Wind , And we that are alive , vigorous and flourishing , shall shortly be reduced to say , We have liv'd . This single Exit all Men make . Our Life decreases by increasing ; and the very day we breathe in we divide with Death : For every day some part of our Life is diminish'd . As the last drop does not empty the Glass , but what flow'd out before , so the last moment does not alone bring Death , but only consummates our Being . Sect. 5. Mortals are of one little Day . THE day Lilly is a Flower , whose Beauty perishes in a day . There is also a Bird haunts the River Hypanis , called Haemerobios , or the Bird of one day ; ending its Life the same day that it begins ; dying with the dying Sun , and travelling through the Ages of Childhood , Youth and Old Age in one day . In the Morning it is hatch'd , at Noon it fluorishes , in the Evening it grows old and dies . But this is more to be wonder'd at in that winged Creature , that it makes no less provision for one little day , than if it were to live the Age of a Crow or a Raven , To this little Animal the Life of Man is most fitly to be compar'd . It inhabits by the River of gliding Time : But more fleet than either Bird or Arrow . And often only one day determines all its Pomp , oft-times an Hour , and as often a Moment . Wherefore then do we think of Years and Ages , frequently no longer had then Flowers , or the shadows of Flowers ; or then any thing , if any thing can be , more short and fading than those Flowers . It is a wonder greatly to be admir'd , that this swift Brevity of Life should be divulg'd by all the Prophets , be confirm'd by the Writers of all Ages , and yet that miserable Men should be deaf to all their Exclamations . Ezechias cries out by Isaiah the Prophet , From the Morning till the Evening thou shalt conclude my days . The Royal Psalmist cries out , My days have past away like a shadow . Josiah the King cries out , Man springs up like a Flower , and is trod down , and vanishes like a shadow . Behold Man is like a Bubble ; all thy Life is the flight of a shadow . Canst thou then dream of any Mansion or Abiding place here ? Wherefore dost thou covetously scrape together ; wherefore dost thou scrape and rake , as if to live the Age of Nestor . Death is at thy Back , Thou shalt go hence , before thou fear'st thy departure , unless thou art afraid betimes . Make haste , Eternity is at hand . Sect. 6. The same is deliver'd with greater Confirmations . THE Life of no Man is otherwise than short ▪ but the shortest of all is their Life , who forget what is past , neglect the present , and are in no fear of the future . Most excellent is the saying of Job , they that saw him shall say , where is he ? Like a fleeting Dream he shall not be found , ( yet Dreams are vain , and nothing swifter than flight ) he shall pass away like a Nocturnal Vision . My days , saith he ; were swifter than the Racer , they fled away and saw no good , ( this said the most Wealthy of Men. They took their flight like Birds carrying Apples , like an Eagle flying to his prey . Because we are of yesterday and understand nothing ; because our days are like a shadow upon the Earth . Truly , our days are but a shadow upon the Earth ; and there is no delay . We Banquet and Revel , and there is no delay . We indulge to sleep , and snore till Noonday , and there is no delay . Prodigal of our time , we go to Plays , and invent voluptuous ways of Idleness , and yet there is no delay . Our years pass , glide and fly away . No Man has so much the favour of Heaven as to promise himself to Morrow . Thus while we dream , we pass to Eternity , either the Celestial or the Infernal . It was an excellent saying of Suidas , Oh Mortal ; but of one little day , that only know the present , not foreseeing future things , consider that Eternity to which ye are going . Sect. 7. The Hope of Long Life and VVishes are vain . WHat shall I do , said the Rich Man in his Heart , because I have not room for the Fruits of my Land ? I will do this , I will pull down my Barns and Build bigger . Miserable Soul , alas ! Thrice miserable ! Wilt thou inlarge thy Barn ? To Morrow the Grave shall be thy Habitation ; Oh that it prove not Hell. This Night thy Soul shall be taken from thee , and who shall inherit what thou hast scrap'd together ? Thy Vertue , if thou hadst any ; thy Vices shall go with thee . Neither shalt thou take with thee any other Companions hence ▪ Most like the Fate of this Rich Man was that of Senecio in Seneca , who considering this fleeting Life of ours which we enjoy at Mercy , Every day , saith he , every hour shews us what nothings we are , and by some new Argument still admonishes us of our frailty , while they compel us covetous of Eternity to look after death . Senecio Cornelius , a Roman Knight , a Man of extream sragality , no less careful of his Patrimony than of his Body , when he had sate all day till night by his friend sick a Bed beyond all hopes of recovery , when he had Supp'di well and cheary , was taken with a violent Distemper the Quinsey , scarcely retained his Breath within his contracted Jaws till Morning , so that he deceas'd within a few hours , after he had performed all the Duties of a sound and healthy Man. He that turn'd and wound his Money both by Sea and Land. He that left no sort of Gain un●ry'd , in the very Flood of his Prosperity , in the very Torrent of his over●lowing heaps expir'd . Thus it happens that when men most spend their time in toyl they spend their last Breath : Like the Winds , that when they blow most vehemently , loose their force , most quickly then allay'd , when they have rag'd most furiously . The most admirable Job , almost by way of complaint interrogates the Diety ; And dost thou so soon cast me down ? Learnedly Tertullian and truly thus , saith he , The Sailing Ships , free from the Capherean Rocks , not tost by Tempests , nor tumbl'd by the vast Waves , but steering with a flattering gale , making swift way , on a sudden with one ▪ sh●g ▪ loose all their hopes of safety . No other are the Shipwracks of Life , and the Calm Events of Death . How stupid a thing then is to dispose of Age ? We are not then Lords of to Morrow . How great is ▪ the madness of those that commence long hopes ? I will buy , I will build , I will sell , I will appoint , I will bear honours , and then I will repose my old Age in seisure . But all things , believe me , are uncertain to the Fortunate . No Man can promise himself any thing of what is to come . What we enjoy s●●ps through our hands ; that very Hour a chance may happen and disappoint all . We propose to our selves long . Voyages and tedious stays e●re we return to our Countrey : Affairs of War and Council , slow Actions , prolix Business , a long S●ri●s of Toyl , Labour , and Employment . We begin Suites , hoping the long Life of Nestor , and the Fortune of Metellus . When in the mean time Death is at our Elbow , and from the Precipice of Life throws us headlong into the Sea of Eternity . Sect. 8. Man is Dust . REmember Man , that thou art Dust , and to Dust shalt return . This sad Verse our Mother the Church repeats , when she covers the Heads of her Children with Dirt ; and admonishes ●s of our Mortality , at the same time , when we least think of it . Herein the Church imitates the Eagle . Who when she would encounter the Hart , shakes the dust which she has gather'd upon her Wings into the Hart's Eyes , and fixing her Talo●s between his Horns , she claps his Head with her Wings , till he fall headlong from some Precipice . Thus the Church surprizes Man running into forbidden Impiety , as it were in the mid way , and strews his Head with this Funeral Powder . The same thing says the Priest at the Interment of the Body . Remember , saith he , O Man , that thou art but Dust , and to Dust thou shalt return . This he speaks not to the Dead Corps , but opportunely and in its place to those that stand about the Grave . Philip of Macedon was wise in this , who daily admonish'd by that Verse , ( Philip , thou art but Man ) carry'd himself more moderately . But the Cranes teach us these things . They when they keep their watch in the Night , hold a Stone in one of their Feet , which falling from them when they fall asleep , accuses them of carelesness by the noise . The same Birds when they cross the Sea , carry Sand in their Throats . The Grave-stone taxes Men of Vanity ▪ and the dust that covers them . The Calf which the Hebrews worshipp'd was a Golden one , ▪ but reduc'd into Powder ▪ Nebuchadnezzar's Image was terrible to behold , but broken with the Fall of a Stone . The Apples of Sodom are fair to sight , but being broken they fall to dust . Man swelling in his Pride , boasts his Fortune and his Riches ; yet all his Vanity must be crumbled into Ashes . This is the beginning of Humane Pomp , and this the end . Therefore do what is to be done , Eternity is at hand . Sect. 9. Man truly Miserable . 'T IS hard to say whether Nature be a better Mother to Man , or a more cruel Stepdame . In the first place one Creature among all the rest she cloaths with the spoils of others . The rest she covers variously with Shells , Rinds , Hides , Thorns , Wooll , Bristles , Hair , Feathers , Scales , and Fleeces . Frunch and Trees ▪ with Bark , which sometimes proves a double safe . guard against Cold and Heat . Only Man she produces naked , and throws him upon the bare ground to weep and wail , while no other . Animal is born to Tears , in the very dawn of Life . No sooner Man is Born , but he becomes a Captive with all his Members ty'd and bound . A crying Creature Lord of all the rest : Yet there , he lyes with Feet and Hands fast Chain'd . He begins his Life with Capital punishment , only for one fault , for being Born. What Madness is that in those , who from such beginnings as these think themselves Born to Pride . The first hope of strength , and the first office of time makes him like a four-footed Beast . When is Man able to go ? When to speak ? When are his Teeth prepar'd for Food ? How long remain these Symptoms that betray him weak beyond all other Creatures . Now so many Diseases ; so many Remedies , as often vanquish'd by new and unknown Diseases . We find other Creatures how quickly they perceive their own Natures , and presently some swim , others walk , some fly , others creep . But Man knows nothing without teaching , not so much as to go , to speak , or feed himself : Briefly , he does nothing naturally of himself , but cry : Only to one Creature crying is natural ; to one Creature Luxury , to one Ambition , to one Avarice , to one Superstition , to one an Immense desire of Living . Yet is the Life of no Creature more frail , the Lust of no Creature is more , the fear of none more confus'd , nor the fury more vehement . Lastly , all other Creatures live quietly with their several kinds , they congregate together , and oppose their Enemies : The Lions Fight not with Lions , no● do Serpents Serpents bite . Nor do the Monsters of the Sea prey but upon various kinds ; but Man's chiefest Mischiefs proceed from Man himself ▪ Sect. 10. VVhat then is Man ? IF we believe the Ancients , Man is the Sport of Fortune , the Image of Inconstancy , the Mirror of Corruption , the Spoil of Time , the Slave of Death , a walking Sepulcher , the Figure of Frailty , a thin Shadow , a meer Dream , a Breathing Carkass , a living Death . If thou askest Seneca , What is Man ? He will answer , A weak , frail , naked Body , naturally unarmed , needing the help of others , liable to all the Injuries of Fortune , the Food of every wild Beast , a Victim to the Stronger ●●c . If you ask the Sacred Writers , Man is the Bait of Worms , a Skin full of Dung , the Sport of Calamity , a Pattern of Imbecility ; he is a flying Post , a sailing Ship , a Bird upon the Wing , a vanishing Smoak , a light Froth , a scale of Envy , the drop of a Bucket , the turn of the Balance , a drop of Dew before Morning , the Guest of one day , a Flower , Grass , altogether Vanity , Dust and Ashes , Emptiness and Nothing . And yet we little Miserable Animals compile vast Nomenclators full of specious Tities ; we ambitiously desire great Names , and without any prejudice to our Ears , we hear the Titles of Magnificent , most Illustrious , Happy , Pious , most Potent , most August , most Invincible , the Best , the Greatest . What can we do more , unless we should imitate Sapor King of the Persians , in an Epistle , which he thus began to Constantine the Emperor . Sapor King of Kings , Companion of the Stars , and Brother to the Sun and Moon , to Constantine my Brother wishes Health . Or rather , let us borrow Names from the Bisnagentian King , who was wont to be Saluted the Bridegroom of good Luck , the God of great Provinces , the King of most Potent Kings , Lord of all the Armies of Horse . The Master and Teacher of those that understand not how to speak , Emperor over three Emperors , Conqueror of whatever he saw , Preserver of his Conquests , whom Eight parts of the World sear ; a Knight to whom there is none to be compar'd , a Vanquisher of every one that boasts in Strength , the Hunter of Elephants , Lord of the East , South , North , West , and Sea. All this Peter Irricus relates . Are here Titles enough ? If you please let us add a Series of Eulogies , which the Soldan set● before his Epistles in this Order . Omnipotent Salmander before Carthage , Lord of Jordan , Lord of the East , Lord of Bethlehem , Lord of Paradise , Praefect of Hell , Supreamest Emperor of Constantinople , Lord of the Dry Fig , the Lord by whom the Sun and Moon steer their Course , Protector of John the first Priest , Emperor , King of Kings , Lord of the Christians , Jews , Turks , the God's Friend . In a Style not much unlike to this , Solyman wrote to our Caesar : To Charles the Fifth always most August Emperor , Solyman his Contemporary , sprung from the Victorious and most Noble Family of the Ottomans , Emperor of Trebizond and Constantinople , Lord of the World , and Conqueror of the Earth , &c. What would ye have more ? O truely Splendid Misery ? O Ashes and Nothing ! O Vanity of Vanity ! Most shameful is that Ignorance , when Man forgets himself to be Man. Sect. 11. To the Haters of Funerals . HEnce therefore not Men , but Kites , which though most Rapacious , and always hungry , yet never taste any or prey upon Funeral Diet. You though most curious in other things , will hardly be perswaded to touch any thing that smells of the Coffin or of Embalming . More grateful to you is any Supper under any Tree . than a Banquet under Yew or Cyprus . All the Preparations of Libitina you perfectly hate , desiring nothing more than utterly to abolish the remembrance of Death . But here behold the Delirium that possesses ye , when the Sacred Letters clearly admonish us , that it is better to go into the House of Mourning than of Feasting But you had rather do any thing else than piously mourn , and remember Death . But beware that while ye dread a short mourning , you are not forced to wait Eternally . Sect. 12. Our Life is but a Life of Tears . EVery one of us , saith Cyprian , when he is Born , and receiv'd into the Inn of this World , begins his Journey in Tears . Every one may say of himself . As I began , in Tears I end my Life , For all my Life is but a Mourning strife . Thus all begin , thus all Men end their years ; When Born they weep , and Die expending Tears . Thus in those Tears , as in a Shipwrack found , In his own Waves each single Man lyes drown'd . He 's only blest that so doth pass the Frith , To have no cause of weeping after Death . Wouldst thou have an Abstract , an Epitome of all Humane Life ? Daniel the Archbishop and Elector of Mentz in Germany , in a little Book of Prayers wrote with his own hand these Precepts of Living . 1. Life short . 2. Beauty deceitful . 3. Money flies away . 4. Empire envy'd . 5. War pernicious . 6. Victory doubtful . 7. Friendship fallacious . 8. Old Age miserable . 9. Death happiness . 10. Wisdom , Fame Eternal . That Heavenly Wisdom that brings us to Kingdoms never destitute , never to be invaded , eternal . Sect. 13. God the Comfort of our Tears . ACknowledge the voice as well of the Comforter , as of the Promiser . With him I am in Tribulation , he shall deliver me , and I will glorifie him . And this truely , for God is at hand to those that are afflicted in Mind , and will save the humble in Heart . Concerning these Promises St. Austin has been perspicuous . Fear not , saith he , when thou art in Affliction , lest God should not be with thee : God is present with those that are afflicted in Mind . He assists in the Conflict , ( consider ) who proclaim'd the Conflict . God does not so behold thee striving for the Race , as the people look upon the Chariot Driver . They can shout and bawl , but know not how to help . They can prepare the Crown , but cannot afford strength . For Man is but Man , and no God. And perhaps , while he looks on , he labours more as he sits , than the other in the Contest . God when he beholds his Wrastlers , assists his Invokers . For the voice of the Wrastler is in the Psalm . If I said , my foot was mov'd , thy Mercy shall assist me . Therefore when thou beginst to be afflicted , summon up thy Faith , and thou shalt know the Vertue of it ; for he will not forsake thee . But thou therefore thinkst thy self forsaken , because he does not deliver thee , just when thou wouldst have him . He deliver'd the Children out of the Fire . He that deliver'd the three Children , did he desert the Maccabees ? Far be any such thought . He deliver'd both these and them . Those Corporally , that unbelievers might be confounded ; these Spiritually , that the Faithful might imitate . For the Lord is at hand to those that are afflicted in mind , and shall deliver the humble in Spirit . God is above , the Christian beneath ▪ If he would that the high God should be near him ▪ let him be humble . Great Mysteries , my Brethren , God is above all things . Dost thou exalt thy self ? Thou dost not move him . Dost thou humble thy self ? He will descend to thee . Therefore invoke to thy Aid this most faithful Assistant ; he will be present , at one sigh , so it be serious . And God shall wipe away all Tears from their Eyes ; and there shall be no more death ; neither sorrow , nor crying ; neither shall there be any more pain , for the former things are pass'd away . Most truely said the same St. Austin , with how much sweetness does he bewail himself , that prays ! More delightful are the Tears of those that pray , than the pleasures of Theaters . Sect. 14. Our Nativity our Death . NOT the end of my Life , says the dying Theban but a more ample and better beginning . Fo● now , Fellow Soldiers , your Epaminondas is Bo●a● because he so dies . For why should we indulg● to human Grief , or envy the Gods , since they divide their Immortality between us . A Nation Bordering upon the Thracians , and i● Customs agreeing with them , has this one peculia● to themselves . That when an Infant is Born , th● Relations sitting about it , weeping and wailing en● merate the Miseries which the Child is to endur● On the other side , when a Man dies , they bury hi● with Joy and Exaltation , recounting from ho● many miseries he is deliver'd . Deservedly th● Notion claims to it self the Applause of Wisdo● who celebrate the Birth of Man with Tears , a● his Funeral with Pomp and Gladness . Therefo● disclaim the Natural Sweetness of Life that causes Men to act and suffer many shameful things ; and then the end of thy Life will be far more happy than the beginning . Wholesom was the Doctrine of the second Pliny , Therefore , saith he , many were of Opinion , that thought it best never to be Born , or immediately to die . Thus Sitenus , being tak'n by Midas , and ask'd , what was the best thing could happen to Man ? For a while stood silent . At length , being urg'd to speak , he answer'd , That the best thing , was never to be Born , the next , to die the soonest that might be . This I must not omit very wonderful , unheard of , and pleasant in the Relation . Lodowic Cortusius , a Lawyer of Padua , forbid to his Relations all Tears and Lamentations by his will. And desir'd that he might have Harpers , Pipers , and all sorts of Musick at his Funeral , who should partly go before , partly follow the Corps , and leaving to every one a small Sum of Money . His Bier he ordered to be carry'd by twelve Virgins , that being clad in Green , were to sing all the way such Songs as Mirth brought to their Remembrance ; leaving to each a certain Sum of Money instead of a Dowry . Thus was he Buried in the Church of St. Sophia in Padua , accompanied with a hundred Attendants , together with all the Clergy of the City , excepting those that were black . For such by his Will he forbid his Funeral ; as it were turning his Funeral Rites into a Marriage Ceremony . He died the 17th of July 1418. Admirable was the saying of St. Bernard , Let them bewail their Dead , who deny the Resurrection . They are to be deplor'd , who after Death are Buried in Hell by the Devils , not they who are plac'd in Heaven by the Angels . Precious is the Death of the Saints , as being a Rest from their Labours , the Consummation of Victory , the Gate of Life , and the entrance into perfect security . Apparently said the wise Hebrew , Better is the hour of Death , than the day of our Nativity . Sect. 15. Death every where . SEveral miserable People who deem it more convenient to die than live , torment themselves by what means to rid themselves out of the World. Whether to whet their Knives , temper their Poyson , make use of Ropes , or Precipices ; as if it requir'd so much Ceremony and Labour to dissolve and untye the weak knot that holds the Body and Soul together . None of these did Coma , the Brother of Diogenes need . His Soul shut close up in his own Breast found out the way , For a little study serves to retain that good , the frail possession whereof is shaken with the least puff of Violence . Death is every where , and lyes lurking in all places and at all times . Where-ever thou goest thou shalt find him prepar'd ; he is never unprepar'd , but meets thee at every turn . But when only Death is enough for one Man to desire , wherefore before the last Death , do so many Deaths assassinate miserable Man ; so that the Question may not be ask'd in vain . If all my Life makes but one little drop , Why then so many Death 's my Course to stop ? Hear St. Bernard , Let the continual Meditation of Death be thy chief Philosophy . And therefore variety of Death disturbs thee . Whatever happens to others , saith St. Bernard , may happen to thee , because thou art a Man. A Man of Earth Clay out of Clay . Of Earth thou art , by the Earth thou livest , and out of the Earth shalt tho● return , when that day comes that often comes , and perhaps may come this day . Certain it is , because thou shalt die , though it be uncertain when , or how , or where . Because Death expects thee every where , if thou beest wise , expect that every where . 'T is the saying of Annaeus ; Uncertain it is , saith he , in what place Death may expect thee ; therefore do thou expect Death in every place . Sect. 16. Death is at home to every Man. VVE trifle , and at distance think the Ill , While in our Bowels Death lyes lurking still . For in the Moment of our Birth-day Morn , That moment Life and Death conjoin'd were Born. And of that Thread with which our Lives we measure , Our Thievish hours still make a rapid seizure . Insensibly we die ; so Lamps expire , When wanting Oyl to feed the greedy Fire . Though living still , yet Death is then so nigh , That oft-times as we speak , we speaking die . There is a Fish in the Northern Ocean near Muscovy , which is called Mort. This Monster of the Sea has very great Teeth ; so that as Cardanus relates , the Handles of Swords are made of the Teeth . Every one of our Bodies is a Pond , O Mortals ! wherein we nourish this Fish called Mort ; and therefore not to be sought at such a distance from us ; Every Mans Death is at home . Sect. 17. Death Inexorable . THough Rocks be deaf ; and blind be Tygers rage , Though furious War'gainst Man the Billows wage ▪ Morsels will Tygers tame , and the soft Gale Of Western Winds upon the Waves prevail : But fier cer than the Waves or Tygers Rage , Deaths untam'd Fury no Prayers can asswage . The Parcae , to whose Distaffs , Spindles , Shears , the Ancients committed all the power of Life and Death , are inexorable , not to be mov'd by all the Supplication in the World. For when The Parce in their Order come , Beyond command there 's no delay , No putting off th' Appointed Day . There 's no beseeching those cruel Spinstresses : So precisely do they observe their day prefixed . According to this Conception Painters and other Artificers describe the Triumpher over all Human kind . For they Picture him without Ears ; as not hearing the Prayers of any ; blind also , as not moved with the Tears of any . He is Painted without a Tongue or Lips , that Men should not think to receive the least word of Comfort from him : He is Painted without Flesh , to shew that he wants all sense of Humanity . Only his Nerve , Arteries and Muscles , his Bow and Arrows , his Darts and Stings remain behind to strike poor miserable Mortals . And surely then , if ever he shewed his rage , and insulted over the World , when he assailed Christ himself the Son of God , the Author of Life , at what time the very Rocks wept , the Earth trembled , the Stars bewailed , the Sun grew pale , and Angels mourned ; acting a dismal Tragedy upon the Life of Life it self . Whoever thou art , if thou art a Man , Death will be inexorable to thee . Therefore be mindful of Death , the Hour flies ; from thence my admonition . Therefore is every day to be reckoned as thy last , and as the first of Eternity . Sect. 18. Most certain Death is most uncertain . WHat more certain in Human things than Death ? St. Bernard exclaims , What more uncertain than the Hour of Death . It sits at the Doors of old Men , and lyes in ambush for the young . Therefore , boast not of to Morrow , not knowing what to Morrow will bring forth . This the Venunian Lyrick was not ignorant of . Who knows whether the Gods to this days sum Will add to Morrow , though but just to come ? Most perspicuously saith St. James the Apostle , Go too now ye that say to day or to morrow we will go into such a City , and continue there a year , ●nd buy and sell , and get gain ; whereas ye know ●ot what shall be on the morrow . For what is ●our Life ? It is even a Vapour that appeareth for ● little time , and then vanisheth away . Whereas ●e ought to say , If the Lord will we shall live and ●o this or that . We shall all go , all — all — for we all die and ●●k into the Earth like Water , that never returns . ●either canst thou be ignorant that thou art so be●tten , as to remember that there is a Law set at ●e same time by the Nature of all things , both for ●ceiving and restoring thy breach . And as no ●an dies that has not lived , so no man lives that ●ll not die : Though when he shall die is uncer●● . And therefore Christ , stirring us up by a ●st faithful Exhortation , Take ye heed , watch ●d pray , for ye know not when the time is : And ●n repeating the same again , VVatch ye therefore , ●h he , for ye know not when the Master of the ●●e comet● , at evening , or at midnighe , or at the Cockcrowing , or in the Morning ; lest coming suddenly he find you . And what I say unto you , I say unto you all , VVatch. Sect. 19. Death to many sudden , to all unlook't for . VVHO will not stand upon his guard against the Efforts of Death that threatens us every Hour , who has appointed no time when he intends to meets us ? He creeps , flies , leaps upon us , with a tacit motion , a stealing pace , making no signs before hand , without any cause , without any caution , in sickness , in health , in danger , in security ; so that there is nothing sacred or safe from his clutches . Sound and merry was Tarquin , when he was choaked with a Fish-bone ▪ Healthy also was Fabius , when a little Hair that he swallowed with his Milk , cut the Thread of his Life . A Weezel bit Aristides , and in a moment of time he expired . The Father of Caesar the Dictator rose well out of his Bed , and while he was putting on his Shoes he breathed his last . The Rhodian Ambassador had pleaded his Cause in the Senate even to admiration , but expired going over the Threshold of the Court-house . A Grape-stone killed Anacreon the Poet , and if we may believe Luciar , Sophocles also . Lucia , the Daughter of Marcus Aurelius , died with a little prick of a Needle . Cn. Brebius Pamphilus , being i● his Pretorship , when he asked the time of the day of a certain youth ▪ perceived th● to be the last Hour of his Life . The Breath of many is in haste , and unexpected Joy expels it . A● we find it happened to Chito the Lacedemoni●● and Diag●ras of Rhodes , who embracing their So●● that had been victors at the Olympick Games , at the same time , and in the same place presently expir'd . Lastly , Death has infinite accesses , through which he breaks into our Houses . Sometimes through the Windows , sometimes through the Vaults , sometimes through the Copings of the Wall , sometimes through the Tyles ; and if he cannot meet with any Traytors either in the City or in the House ; I mean the humours of the Body , Diseases , Catarrhs , Pleurisies , and the like , which the makes use of as Ministers in his Councils . He ●tears up the Gates with Gunpowder , Fire , Water , Pestilence , Venom , nay , wild Monsters , and Men themselves as bad ; he leaves no Engines untryed to snatch and force away our Lives . Mephiboseth , the Son of Saul , was slain by Domestick Thieves as he was sleeping at Noon upon his Bed. Fulco , King of Jerusalem , as he was Hunting a Hare , fell from his Horle , and was trampled to death by his Hoofs , gave up the Ghost . Josias , of all the Kings of Judah , David excepted , for Piety , Sanctimony and Liberality the chief , was unexpectedly wounded with an Arrow and died in his Camp. The Holy Ludovicus in the 57th year of his Age , upon the African Shore , in the midst of his Army , the Pestilence there raging , died of the Distemper . Egillus , King of the Goths , a most excellent Prince , was killed by a Mad Bull , which the madder people , not enduring the seve●ity of his Laws had let forth . Malcolm the first , King of Scotland , after many examples of Justice , while he was taking cognizance of the Actions of his Subjects by Night , was on a sudden suffocated ▪ have not many gone well to Bed , that have been ●ound dead in the Morning ? Of necessity the Soul ●●ght to stand upon its guard . Vzza , a person of no small Note in Davids Lifeguard , when he attempted to stay the shogging Ark , as it was carry'd in Triumph to Jerusalem , was presently struck from Heaven , so that he died by the Ark. The hand of God arm'd a Lion out of a Wood against the Prophet , that had eaten contrary to his command . The sudden voice of Peter compelled Ananias and Saphira to expiate their Crime by as sudden a death , whose Souls the greatest part of Divines believe to be freed from Eternal Punishment thereby . But enough of Ancient Examples . In the year 1559. Henry the Second King of France was slain in the midst of his Pastimes and Triumphs and in publick Joy of the people . For while he Celebrated the Nuptials of his Daughter at Paris , in a Tilting , the Splinter of a broken Lance flew with that violence and pierced his Eye that he died immediately . In the year 1491. Alphonsus the Son of John the Second King of Portugal , being about Sixteen years of Age , a Prince of great Hopes and Wit , 〈◊〉 to Wife Isabella the Daughter of Ferdinand King of Spain , whose Down was the Ample Inheritance of her Fathers Kingdoms . The Nuptials were Celebrated with the preparations of six hundred Triumphs . Every Plays , Running , Racing , Ti●ting , Banquets . So much Plenty , so much Luxury , that the Horse-boy and Slaves glistered in Tissue . But Oh immens● Grief , hardly the seventh Month had passed whe●… the young Prince , sporting a Horseback upon th●… Banks of Tagus , was thrown from his Horse to th● ground , so that his Scull was broken , and 〈…〉 wounded to death . He was carried to a Fishe●… House , scarce big enough to contain him and 〈…〉 of his Followers . There he lay down upon a Bed Straw and expired . The King flies thither with t●… Queen his Mother . There they behold the mise●●ble Spectacle ; their Pomp turn'd into Lamentation , the growing Youth of their Son , his Vertues , Wealth , like Flowers on a sudden disrobed by the Northwinds blast , and all to be Buried in a miserable Grave . O the sudden Whirlwinds of Human Affairs ! O most precipitate Falls of the most constant things ! What shall I remember any more ? Basilius the Emperor was gored to death by a Hart , while he was entar gled in a troublesom Bough . The ancient Monument in the Camp of Ambrosius , near Aenipon●us , witnesses , That a Noble Youth , though under Age , set Spurs to his Horse to make him leap a Ditch , twenty foot broad : The Horse took it ; but the Rider and the Horse fell by a sudden , and almost the same kind of death . That the Spoils of the Horse , and the Garments of the Youth speak to this day . But this sudden Fate is common , as well to the good as to the bad , neither does it argue an unhappy condition of the Soul , unless any person in the Act of burning Impiety feel , himself struck with the Dart of Divine Vengeance . Such was the Exit of Dathan and Abiram , whom the gaping Earth miserably swallowed up , obstinate in their Rebellion against Moses . Such was the End of those Souldiers , whom for their irreverence to Elijah , Heaven consumed with Balls of Fire . Such was the End of the Hebrew , whom the Revengers Sword pass'd thorough , finding him in the Embraces of the Midianitess , turning his Genial into his Funeral Bed. So many Pores of the Body , so many little doors for Death . Death does not shew himself always near , yet is he always at hand . What is more stupid than to wonder that that should fall out at any time , which may happen every day . Our Limits are determined where the inexorable necessity of Fate has fix'd them . But none of us knows how near they are prefixed . So therefore let us form our Minds , as if we were at the utmost extremity . Let us make no delay . Notes upon the first Paragraph . DEath has infinite accesses . So it is indeed ; and to what I have said I add . It is reported , that a certain person dreamt that he was torn by the Jaws of a Lion. He rises , careless of his Dream , goes to Church with his Friends ; in the way he sees a Lion of Stone gaping , that upheld a Pillar ; then declaring his Dream to his Companions , not without Laughter . Behold , said he , this is the Lion that tore me in the Night . So saying , he thrust his hand into the Lions Jaws , crying to the Statue , Thou hast thy Enemy , now shut thy Jaws , and if thou canst bite my hand . He had no sooner said the word , but he received a deadly wound , in that place where he thought he could have no harm . For at the bottom of the Lions Mouth lay a Scorpion , which no sooner felt his hand , but he put sorth his sting and stung the young Man to Death . Are Stones thus endued with anger ? Where then is not Death , if Lions of Stone can kill ? In the same manner died the young Hylas , who was kill'd by a Viper that lay hid in the Mouth of a Bears resemblance in Stone . What shall I mention the Child kill'd by an ●sicle dropping upon his Head from the Penthouse ? Of whom Martial laments in the following Verses . Where next the Vipsan Pillars stands the Gate , From whence the f●lling Rain wets Cloak and Hat , A Child was passing by , when strange to tell , Vpon his Throat a frozen drop there fell , Where while the Boy his cruel Fate bemoan`d , The tender point straight melted in the wound . Would Chance have us adore her lawless will ? Or tell where Death is not , if drops can kill ? Thus has Death infinite Accesses ; then nearest , when it is least thought of . Sect. 20. An Antidote against sudden Death . HEre Reader , though out of order , I will give thee three Prayers as Examples , made against sudden Death . It is at thy choice , every day to make use of one or all cordially and sincerely . They are designed so many , it being but reason that we should fall three times , at the Feet of Christ , when we beg so great a Boon . For this we must know that in this respect there can be no Man too cautious or too provident . The first Prayer . MOst Merciful Lord Jesu , by thy Tears , by thy Agony and Bloody Sweat , by thy Death I beseech thee , deliver me from sudden and from unexpected Death . The second Prayer . O Most Gracious Lord Jesu , by thy most sharp and ignominious Stripes and Coronation , by thy most hitter Cross and Passion , by all thy Tender Goodness most humbly I beseech thee , that thou wouldst be pleased not to permit me to depart out of this Life by a sudden death , without receiving my viaticum for Heaven . The third Prayer . O My most Loving Jesu , O my Lord and God , by all thy Labours and thy Pains , by thy precious Blood , by those Sacred Wounds of thine , by those thy last Exclamation upon the Cross , O my sweetest Jesu ; my God , my God why hast thou forsaken me ; by that loud cry of thine , Father into thy hands I recommend my Spirit , most earnestly I beseech thee , that thou wilt not take me hence in haste . Thy Hands , O my Redeemer made me , and formed me throughout . O do not suddenly cast me headlong . Grant me , I beseech thee , time of Repentance ; grant me an Exit happy , and in thy favour ; that I may love thee with my whole Mind , that I may praise and bless thee to all Eternity . Nevertheless , O merciful Jesu , all things are in thy power ; nor is there any one who can resist thy will. My Life depends upon thy nod ; that must end when it is thy pleasure . Neither do I desire , my most gracious God , but that my will should be conformable to thine . In whatever place , at whatever time , by whatever Disease thou art pleased to call me home , thy will be done All these things I commit to thy Goodness , and to thy Divine Providence . I except no place or time , no sort of Death , though never so ignominious : This only one thing , I beg of thee , O Christ my God , that I may not die an unexpected and sudden Death : Nevertheless , not mine , but thy will be done . If it so pleases thee , that I must die a sudden Death , I do not repine . Let thy will be done in all things , O God. For I hope and trust , through thy great Mercy , for the sake of which I make this only Prayer , that I shall die in thy favour and grace ; wherein if I depart , not sudden death can separate me from thee . For the Just Man , though prevented by Death , shall be happy . There is no Death can be unexpected , to him whose Life has been always provident . Wherefore , if I have not space and time ( which is only known to thee , O God , ) wherein to commend my self to thee ; behold I do that now , and as submissively and as ardently as I am able , I send up my Prayer to Heaven to thee . Have mercy on me , O God , according to thy tender loving kindness ; thy will be done , O Lord , in Heaven , and in Earth , into thy hands I commend my Spirit . Thou hast redeemed me , O Lord God of Truth . Let all Created Beings bless and praise thee , O God. In thee , O Lord , have I put my trust , let me not be confounded for ever . Sect. 21. The Days of Mans Life are few and evil . HOW old art thou ? Threescore . And how many art thou ? Seventy . And how many art thou ? Fourscore . Ah! my good friends , where are your years ? Where are thy Sixty ? Where hast thou left thy Seventy ? Where wilt thou find thy Fourscore ? Wherefore dost thou number thy lost years . Elegantly answered Laelius , that Wise Man , to a certain person , saying , I am Sixty years of Age. Thou callest these Sixty , answered he , which thou hast not . Neither what is past , nor what is to come is thine . We depend upon a point of flying Time , and it is the part of a great Man , to have been moderate . The Egyptian Pharaoh asking the Patriarch Jacob , how many are the years of thy Age , the old man answered , The days of the years of my Pilgrimage are a hundred and thirty years , few and evil . Hear ye , O Tantalus`s that thirst after extent of fading Life ; and know that ye are but Pilgrims not Inhabitants , nor are ye Pilgrims for a long Journey neither ▪ Your Life is both short and evil . Short , because perhaps to be ended before this very Hour that we divide with Death No man but must know it to be evil that enjoys it . It affords us Brambles sooner than Roses to be trod upon . And yet still will ye loyter and delay in these Bushy and Thorny places ! So forgetful of your Countrey . Famous is the Sentence of St. Gregory . This Life is the way to Heaven . But most of the Travellers are so taken with the pleasantness of the way , that they had rather walk slowly than come quick to their Journeys end . Oh most miserable Franticks ! We are taken with Flowers , and pick up little glittering Stones , but neglect immense and unbounded Treasures . We scrape together the filth of the Earth , and the froth of Caverns , forgettful what great and real Treasures we lose , while we labour after such as are false . Miserable and vain Creatures ! What has a Pilgrim to do with Flowers and Pibbles , if he return not to his Countrey ? What matter is it if he leave those behind , if he come to his Countrey . To labour in this way , to be wearied , to sweat , to endure all inconveniences , is to be looked upon as the chiefest point of Gain . For thy Countrey will please thee so much the more , by how much the more ungrateful thy ▪ Exile was . Sect. 22. How a Young Man may Die an Old Man. AS we may meet with old Men , not old Men but Children , so we may meet with young Men , not young Men , but stricken in years . Barlaam the Hermit an old Man of Seventy years , when Jehosaphat the King asked him how old he was , answered Forty five , at which when the King admired , he reply'd , that he had been absent from his Studies Twenty five years ; as if those years which he had spent upon the Vanity of the World had been quite lost . So Similius , being Buried in the Cares of the Court , and living rather for his Emperors sake than for his own , caused this Inscription to be put upon his Tomb. Here lyes Similius , an old Man of Seven years of Age. The Book of Samuel relates of Saul that he was the Son of one year when he began to Reign , but that he Raigned Two years over Israel . Saul at the beginning of his Reign was as free and Innocent from all wickedness as a Child of one year old , but he continued in this purity but one year , though he Reigned Twenty years in all . Many attain to old Age betimes , and before they are old . But the most of Men , never ; who when they are old , yet retain the Vices of Children still ; so that they die Children of a hundred years of Age. The Happiness of Life consists not in the length or extent thereof , but in the use of it : And it may often happen that he that has lived long , has not lived at all . Wherefore there is nothing more infamous than a childish old Man , who has no other Argument to prove his long Life but his Age. Elegantly St. Ambrose concerning St. Agnes . Infancy was reckoned in her year , but a vast Age of mind . The Oracle of Divine Venerable old Age is not lasting , nor to be computed by number of years : But the Senses of men are grey , and old Age is an immaculate Life . And therefore the Manners rather than the Hairs of men are to be esteemed Venerable . Only he is worthy of more reverence who is old betimes . An honest Life is the best old Age. Yet , you will say , a man so early dead might have proved a great Man , and serviceable to his Countrey . Rather ( which is more to be feared , he might have become like others . Behold young men , whom Luxury drives into all Vice , over whose Head there passes not a day without some signal Crime . Therefore he is taken away , lest Evil should change his Intellect , or lest a Fiction should deceive his Soul. Whoever comes to the Extremity of his Fate , he dies an old Man. Oft-times in a long Life , the least thing to be considered is that he has lived . 'T is much more glorious to be old in Vertue , than in time . He has lived long enough , who has said well . He has sought well that overcomes . Sect. 23. A PARADOX . Whoever will , has liv'd long enough . A Short time of Age , is long enough to live well , saith Tully . No man dies so soon , who intends not to live better than he has done . A Beardless Youth has numbered ▪ years enough , who has lived to Vertue and Eternity , for which he was Born. Has he not spoke enough , that can perswade with one word or a nod ? Has he not said enough , who arrives happily at his Port. But best of all , he that soonest attains it . So that death prevent not our Meditation , the swifter , the more happy it will be . But I ( saith the Macedonian King in Curtius ) who number not my years but my Victories , if I number the Gifts of Fortune have lived long enough . How much more truely he , who Consecrates all his Life to God , and only studies to serve and please his Master faithfully , may say , I who count not these years wherein I serve God , but my desires , if I rightly compute the Benefits of my God , have lived long enough . So it is most certainly ; he lives a Hundred , yea , a Thousand years , yea , Ages themselves and serves God , whoever sincerely and cordially desires to serve his God so long , were it permitted him so long to live . For God accepts the will for the deed : With whom to intend a pious Action , is oft-times as much as to have performed it . So he may be a Martyr , and expend his Blood with a Christian Valour , though he die in his Bed. So a Man may live long , and act , and suffer couragiously for Christ , whoever earnestly desires to live to that end . There is no man that dies not at his day , whoever dies by the Decree of the Divine Will. Sect. 24 You are to Die , to Die. A Vgustus the Emperor , Peragia being taken , punished abundance of the Citizens ; and to those that besought his pardon , or desired to excuse themselves , he only made this short answer , Moriendum est , You are to Y , 〈…〉 Thus he caused three Hundred to be slain like Victims upon an Altar Built to Julius Caesar . Justin and Irenaeus , most noble Writers among the Ancients , smartly observe , that after the Sentence of Death pronounced against Adam , that never any Mortal , according to Gods Kalender , live a whole day . For as the Prophets and Apostles testifie , one day with the Lord is as a thousand years , and a thousand years is as one day . But no man lived a thousand years ; therefore no Man ever lived a whole day . Thou art to die . Though thou hast attained nine hundred years , and upward , thou art to die . This is most certain from Divine Oracle , from Human Reason and Experience . Divine Oracles six hundred times proclaim , Moriendum est . You are to die . Reason it self by evident demonstrations convinces , that whatever is composed of contraries is liable to Corruption ; and therefore , Thou art to die . Experience , the Mistress both of Fools and Wise Men , pointing to the vast heaps of the Dead , perswades our Eyes that never yet any one of all the number of Mortals , could escape the power of death . Thou art to die is clearer than the Sun , Thou art to die . Does any Thunder from Heaven more loudly pierce our Ears , like this Sentence , Thou art to die . Here no Man must be deaf ; will they , nill they , they are forced to admit these dreadful sounds . This thunder pierces their unwilling Ears . Thou art to die , whether in the favour or in the wrath of God. Aeschylus of old , Death , said he , is the only God dess , among all the rest , that regards not Bribes ; nor admits the least particle of sweet hope . Wherefore wisely Seneca , Let us afflict our selves , ●aith he , with this thought , Let us repeat this often to our selves , Thou art to die . When ? It is better thou shouldst not know that . Death is the Law of Nature ; Death is the Duty and Tribute of Mortals ; then to be paid , when it is exacted . Wherefore laying all other things aside , meditate upon this alone , that thou maist not fear the name of Death . Make that , by frequent Contemplation , familiar to thee : That if it should so happen , thou maist be willing to meet it . Sect. 25. The Remembrance of Death is variously to be renewed . 1. THey say , that the Skull dryed in a Furnace , and beaten to powder , and mixed with Oil , cures a Gangrene , or a Cancer . To grinde , as it were the Scalps , and Bones of dead men by serious Contemplation , and apply them instead of an Ointment , heals all manner of Contagion of the Mind . 2. Plato was of Opinion , that any Man became so much the wiser , by how much the more lively he considered Death , Therefore he gave this Law to his Disciples studious in Philosophy , that when they went a Journey , they should never cover their Feet . Whereby that Wise Man insinuated , that the end of Life was always to be thought on . 3. Nicholas Christophorus Radzivile , Prince of Poland , affirms that in Egypt , they who excelled others in Prudence and Age were wont to carry the long Bones of dead Men Carved out of Wood or Ebony , shew them one to another , and thereby exhort one another to Contemplation . They also introduce the remembrance of Death at their Tables , and conclude their Banquets with this sad Sentence , Memento Mori , Remember to Die. 4. Caliph , King of the Tartars , in the City of Bagdat , upon a Festival Day , which they call Ramadan , being resolved to shew himself to the people , rode forth upon a Mule , clad in Vestments , that glistered with Gold , Silver , and precious Stones ; but over his Tulipan he wore a black Vail , signifying that all his Pomp was one day to be Clouded by the shades of Death . 5. Justinian the Emperor being dead , a Coverlet was thrown over him , wherein were wrought in Phrygian Work , the Effigies and Figures of the Vanquished Cities and Barbarous Kings , whom he had overcome . Behold the Image of Death among Pageants , Scaffolds , Triumphs and Victories . Death plays with Empires , and knocks as well at the Towers of Kings , as at the Cottages of the Poor . Pope Martin the Fifth had this Symbol of a speaking Picture , or of silent Poesie . Upon a Funeral Pile , kindled and ready to burn , lay the Popes Triple Crown , the Cardinals Hat , the Archbishops Cap , the Emperors Diadem , the Kings Crown , the Ducal Cap and Sword , with this Motto . Sic omnis gloria Mundi . Thus all the Glory of the World. 6. I cannot but approve the Answer of a certain Marin●r , who being ask'd where his Father dy'd , in the Sea , said he . And when the other ask'd him the same question concerning his Grandfather , his great Grandfather , and his great great Grandfather , the Mariner still returned him the same Answer . Then inferred the other , And dost not thou fear to go to Sea ? To which the Seaman waving a reply ? And where did your Father die ? In his Bed , said the other ; where your Father , your Grandfather , and the rest of your Ancestors ? They all , said the other , died in their Beds . Then said the Mariner , and do not you fear to go to Bed , so Fatal to all your Predecessors ? Very Elegantly , and somewhat above a Sailors Genius . Let our daily Contemplation be like that of Justus Lipsius , who falling Sick , as he was taking his Bed , cryed out , ad Lectum , ad Lethum , To the Bed , to the Grave . Oft-times they that sleep sleep to death , which is but the Sister of sleep . 7. John , Patriarch of Alexandria , who took his Name from given Alms , while he was living and in health , caused his Monument to be Built , but not to be finished , for this reason , that upon Solemn days , when he performed Divine Service , he might be put in mind by some of the Clergy , in these terms . Sir your Monument is yet unfinished , command it to be finished , for you know not when the Hour may come . 8. When the Emperor of the East was newly chosen , no person had liberty to speak to him , before the Stone-cutter had shewed him several sorts of Marble , and asked him , of which his Majesty would be pleased to have his Monument made . What was the meaning of this , but only to intimate these words ? O Emperor exalt not thy self : Thou art but a Man , thou shalt die like the meanest of Beggars ; therefore so govern thy Kingdom , which thou art to lose , that thou maist gain an Eternal Kingdom . 9. Domi●ian the Emperor gave a Banquet to the Chief of the Senate , and the Order of Knighthood after this manner . He hung his House all with Mourning . The Roofs , Walls , Pavements , Seats , were all covered with black , bespeaking nothing but sorrow . Into this Funeral Dining-room were all the Guests introduced by Night , without any Attendants . By each was placed a Bier , with every one his Name inscribed upon it , with such Candles as they were wont to burn in their Monuments . They that waited were clad in black , and encompassed the Guests with Funeral Salutations . They Supped in the mean time with a deep silence : Domitian in the mean time began a Discourse relating to nothing but Death and Funerals : While the Guests in the extremity of Terror were ready to die for fear . What then ? Domitian thought he had given wholesome admonition to himself and the Senators . But the Mountains brought forth , and a ridiculous Mouse was the Birth . More rightly the Egyptians , who chastise the Mirth of their Banquets with a mournful Epilogue . Sect. 26. A new Shirt , black Letters . THE Turkish Moschee at Caire in Egypt was Built by this means . Assan Basha , a person as well Cunning as Covetous , resolving to raise himself a Name in the World by some great Structure , yet not willing to be at the Cost himself , found out this Trick . He caused Proclamation to be made in all places , that he intended to erect : a vast and sumptuous Temple to Gods Now that the work might go on the more prosperously , he promised large Wages to all that should come to help forward the Work. And a certain day was appointed to divide the Money . This Proclamation assembled together a vast multitude . not only from all parts of Egypt , but from several other Regions and Kingdoms ; against their coming Assan had caused a great number of new Shirts and Vests to be prepar'd . Which done , those that came to receive Wages , were order'd to pass singly out of the great Court , where they met into another Court equally as big through several little by Doors . Where they were stript of their old Garments , and new Shirts and Vests imposed upon them . All this was done to that intent , that whatever so many thousands had brought to bear their Expences , should be left in that place . For in those Countreys the people are wont to sow their Money in their Shirts or their Vests . Thereupon a hidious Out-cry and Lamentation arose among the people . But the Basha contemning the Clamours and Cries of the people , threw all their Cloaths into a vast Fire and burnt them . Which huge Bonfire produced such vast heaps of Silver as easily sufficed for the Edifice . Thus Death deals by us ; it takes from us against our Wills our old Garments , and cloaths us with a new Sepulcher : For we , as St. Paul saith , that are in this Tabernacle , do groan , being burthened , not for that we would be uncloathed , but cloathed upon . But in vain we resist . Death derides our Clamours , our Tears ; whether we will or no , the old Garment must go off . Uncase and be gone , All are tyed to the same Condition . Who happens to be Born , of necessity must die . We are distinguished by Intervals , but our Exit is the same . But hear how the Cruelty of this most Covetous Man was revenged . The Turkish Emperor being informed of Assan's Wickedness , sent Ibram Basha to him with Letters , wherein he severely commanded him , that so soon as he had received the Letters from Ibram , he should immediately send his own Head to Constantinople . Such Fatal Letters as those the Turkish Emperor is wont to write with his own hand , and to bind about with black Silk ; and generally they contain these words , Send me thy Head. Whoever thou art , King or Caesar , when the Emperor of Heaven sends thee his black Letters there 's no resisting , no excuse , no deprecation will serve . ` T is in vain to fly or delay , the Sentence is decreed . Therefore do this and trample upon necessity . What thou shouldst be compelled to do against thy will , that do of thy own accord . Send thy Head ; not to a Tyrant , but to a Father ; not to a Man , but to God. Make no delay , but be willing to die . For why should not the Will prevent Necessity . ` T is the part of Necessity to submit , but of Vertue to be willing . Sect. 27. Every Day is to be observed . PLatonius in Stobelas , ` T is not enough , saith he , to spend the present day well , unless thou spendest it so as if it were to be thy last . The last day lyes hid , that all days may be observed alike . But thou wilt say , these Contemplations upon Death are s●d things , and do but hasten Death . Thou art deceived , the Wise Man calmly meditates upon it ; no otherwise than he beholds the Winds and rhe Sails of a Ship as the Instruments that bring him into the Haven . This is our Folly and Error altogether . We are willing to be tossed by the Waves and Billows , yet fear the place whither Nature and reason carries us . From Nature we know , We are all carried to the same place . — The Glass of all Men runs . But if we look at reason ; who that enjoys it can deny the Argument . What is here but tumbling and tossing , Cares , Miseries , Griefs of Body and Mind ? What dost thou fear ? Behold the Port. But indeed , as they who are Imprisoned would escape , and often might , unless the Keeper kept the Door lockt ; so here that Jailor hinders us , call Love of Life . He is to be repelled , and that he may be so , we are to think full often upon that which is but once to be suffered . And because the last Day is uncertain and unknown , let every day be suspected . Hereby thy Mind will be the more Couragious , thy Life the more Correct , more Gladfom , and free from Care ; for what can terrifie or disturb him , Whom of all fears that fear most Terrible , The fear of instant Death can never quell . The Dart foreseen does less harm . Death frequently meditated upon strikes with less force . Sect. 28. The Coffin the last Comfort of our Pride . ABraham , that great Person , when he , by the command of God , had been forced as a Pilgrim , to war der from place to place , minded nothing more than the Purchase of a Burying-place . That he would have to be so surely his own , that he might possess it by all the Right and Law imaginable . For this reason he paid down the Money demanded of the Seller , Currant Money among the Merchants . Nor was it enough for him that the Purchase should be publickly made ; he required that all the Inhabitants of the Countrey should be witnesses of the Bargain . Whereby that person of high Credit intimated , that nothing is more a Mans Property than his Sepulchre , which he may truely above any thing else call his own ; according to the Example of Abraham , the best of Men always reckoning it among their chiefest Cares , to take care of their Sepulchers . The Emperor Maximilian the First , three years before he died , caused his Coffin , made of Oak , to be put up in a great Chest , and carried along with him , where-ever he went ; and provided by his VVill , that his Body should be put into it without Embalming , wrapt in Linnen , without any Embalming or Disembowelling , his Nose , Mouth and Ears only being filled with Quick-lime . VVhat meant that great Personage ? Only to have his Monument always in his sight , to give him this continual Document , Think upon Death , that it should also farther say , where dost thou amplifie and extol thy self ; wherefore dost thou possess so much and covet more ? Thee whom so many Provinces and Kingdoms will not contain , a little Chest must hold . But why did he put the Lime into those hollow parts ? Behold the Spices that Embalmed him . Maximilian , that thou wert great thy actions declare , but this more especially before thy Death . What need I call to mind the Bier of Ablavius , who being Captain of the Pretorian Bands , a Prince among the Courtiers of Constantine the Great , an insatiable Devourer of Gold , which he thought upon more than his Tomb. This Person . Constantine taking by the Hand , How long , said he , Friend shall we heap up Treasure ▪ and speaking those words , with the Spear that he held in his Hand , he drew out the form of a Coffin in the Dust , and then proceeding ▪ though thou hadst all the Riches in the World , yet after thou art dead a place or Chest , no bigger than this , which I have here marked out , must contain thee ; if so large a piece of Ground do come to thy Lot. Constantine was a Prophet : For Ablavius being cut into Bi●s , had not a piece left big enough to be Buried . The Emperor Charles the Fifth , of Famous Memory , most piously imitating that Maximilian whom I have mentioned , long before his Death withdrew himself of his own accord from publick Affairs , and having resigned his Cares to his Young and Vigorous Son , shut himself up in the Monastery of St. Justus in Spain , only with twelve of his Domesticks , applying himself to Religious Duties . He forbid himself to be called by any other Name than Charles ; and disclaiming with Business the Names of Caesar , and Augustus , contemned whatever savoured of Honourable Title . This also is farther reported , that long before the resignation of his Empire , he caused a Sepulcher to be made him with all its Funeral Furniture , which was privately carried about with him where-ever he went. This he had five years by him in all places , even when he Marched against the French to Millaine , causing it every Night to be placed in his Chamber . Some that waited on him imagine the Chest had been full of Treasure , others full of Ancient Histories ; some thought one thing , some another . But Caesar well knowing what it contained , and wherefore he carried it about , smiling said , that he carried it with him for the use of a thing which was most dear to him in the World. Thus Charles continually thought upon Death , and every day could say ; I have lived ; rising every day to Heavenly Gain . Many others have happily imitated Charles the Emperor , who have been used , twice every day to contemplate their Coffins , the Monument of their Death . Gen●bald Bishop of Laudanum , lay in a Bed made like a Coffin for seven years together , all which time he lived a most severe Life . Ida , a Woman of applauded Sanctity , long before her Death caused her Coffin to be made , which twice a day she filled full of Bread and Meat , which she twice a day gave liberally to the Poor . The Study of Vertue is the best preparation for Death . No Death can defile Vertue . He easily contemns all things , who always meditates upon this , that he is to die . Sect. 29. What is Life ? IT is a Flower , a Smoak , a Shadow , the Shadow of a Shadow . A Bubble , Dust , Froth , Dew , a Drop . It is Ice , the Rainbow , a wasted Torch , a Bag with holes in it , a ruinous House , treacherous Ashes , a Spring day , a most inconstant April , one twang of a Harp , a broken Bucket , the Wheel of a Well , a Spiders VVeb , a little drop of the Sea , a slender Stalk , a Solstitial Plant , a short Fable , a shooting Spark , a little Cloud , a Bladder full of VVind , a Doves Neck glistering in the Sun. Life is a thin Glass , a tender Leaf , a fine Silk Thread , a Golden Apple rotten within . If a shadow be nothing say whar is the Dream of a shadow . A thousand such like things may Humane Life be compared to . To me they seem to have spoken most truely , who call Life the shortest Dream of a shadow , VVe will abbreviate the Business . Life is A Dream , a Bubble , Ice , a Flower , and Glass : A Fable , Ashes , and the fading Grass ; A Shadow , a small Point , a Voice , a Sound ; A blast of VVind , at length 't is nothing found . Poor miserable Mortals ! what Riches do we seem to heap , what Honours do we invest our selves withal , what Pleasures do we seem to enjoy ? yet all these are but a Dream , how short , and how vain ? They have slept out their sleep , and all the Men whose hands were mighty have found nothing . O Men , you dreamt that you were happy and blessed ; but of all those things which ye had , which ye hoped for , what do ye retain ? These were the Dreams of those that waked , and the meer Toys of Dreamers . Now punishment opens your Eyes , that Sin shut before . Life therefore what is it ? I will tell ye in short . The time of Humane Life is a Point ; Nature , Inconstancy : Sense , Obscurity : The whole Body , a composure easily corrupted . The Mind , a Rover ; Honour , Smoak ; Riches , Thorns ; Pleasures , Poyson . And in a word , all things pertaining to the Body , a River ; all things belonging to the Mind , a Dream . Life is a warfare ; and the Habitation of a Stranger in a Forreign Land ; the Shop of innumerable Mis●ries . Fame after Death , Oblivion . According to Ausonius . How ! wonder Men should die ! the Hours decay , Ma ble and Fame it self to Death give way . Before Death to compleat thy days in Vertue is the Noblest Designs . Sect. 30. Life a Mimick . ALL Life is a Comedy . VVe are the Actors ▪ One plays a King ; another a Beggar . One takes upon him the Person of a Pri●ce , another of a Physician , another of a Husbandman . VVhatever part God has imposed upon us , that we ought decen●ly to perform . Neither does the praise consist in this , for thee to act an Emperor or a Duke . VVhatever part thou acts , thou shalt win applause , so thou performedst it well . VVhich is the seasonable admonition of Epictetus . Remember , saith he , that the Actor is to be the Actor of such a part as the Composer pleases If he would have thee act a Begga● , be sure to represent that person ingeniously . So do , i● thou art to act a Lame person , a Prince , of a Plebeian . This is thy Duty to play thy part well ; but it is the business of another to chuse it . Augustus the Emperor , the last day of his Life , asked his Friends that were about him , whether he seemed to them to have acted the play of Life well ? Adding this little Clause ; if so , give me your applause . Seneca , most admirably concerning this Comedy of Life ; I must often , saith he , use this Example , For this Mimicry of Life is by no Simile better Expressed , which has assigned us those parts , which through our fault and ignorance , we act amiss . Laertius in Leno , faith , that a wise Man is like a good Actor , who whether he be to represent the Person of Thersites or Agamemnon , doth both well . Therefore we must not take notice , what we now are , but what we are to be , when we have put off our Vizards and our Habits . Nor matters it whether we take up the part of the first or last Actor , so we act well . Sect. 31. The Type of Humane Life . OLD Balaam propounded to Jehosaphat the King , the deceitful Joys of Humane Life . A certain Person , saith he , flies from a Unicorn , which is a fierce Creature ; in his flight he is ready to tumble into a deep Ditch ; but as he is tumbling , catches ●old of a Tree which preserves him from the fall . VVhile he clings to the Tree , contemning his past danger , he sees two Mice , the one white , the other black , gnawing the Root of the Tree , and now got as far as the very Pith. Then looking into the Ditch , he spies at the bottom a terrible Dragon breathing Fire . Lastly , casting his Eyes about , he spies the Heads ▪ of four Asps reaching out of the adjoyning Well . At e●gth neglecting all these sights , he perceives a small quantity of Honey distilling out of the Tree . Wherefore now forgetful of the Unicorn , the Mice , the Dragon , and the Serpents , he falls to licking the sweet Honey . And this said Bartaam , is the Type of Humane Life . The Unicorn represents Death , that every where persecutes Mankind . The Ditch is the World full of Calamities . The Tree which we hold by , is our Life confined within certain bounds . The two Mice , Night and Day , which by little and little consume that Tree . The four Asps , the four Elements , whose Repose being disturb , presently follows a disunion of Soul and Body . That Fiend and fierce Dragon , represents the Jaws of Hell , always open to devour us . The drops of Honey , signifie the fil●hy Pleasures of this Life , and the deadly sweetness of Vice. Allur'd with this noxious Sweetness , we neither fear Hell , nor think of Heaven , contented to die voluptuously . Thus Barlaam to Je●saphat . O certain , O most certain all these Sayings ! If we are wise , we should believe every Hour the last ; Eternity hangs at every moment of Life . Sect. 33. The Prologue of Life , the Narration , the Epilogue . THE Prologue of Humane Life , is , To be Born ; The Narration , To Grieve ; The Epilogue , To Die. The Explanations of this Oration , are Moan . and Tears , or Joy , which is worse than Weeping . Most learnedly Seneca , Behold , saith he , all Mortals . There is amp●e and daily occasion of weeping ; one tedious Want calls to daily Labour ▪ another restless Ambition sollicites ; another is in conti●●al fear for the Riches he enjoys , and is tir'd with his own Wishes ; Another Care ; Another turmoiling Torments ; Another the continual throng of Clients . This Man grieves that he has Children ; another that he has lost his ; a third , that he never had any . We shall want Tears ▪ before the occasion of shedding them . Dost thou not see what a kind of Life Nature has promis'd us , that has order'd Weeping to be the first Omen that attends our Bi●th . This is our beginning , with this the Series of our Years agrees , and thus we spend our Days . This is that which most deserves our Tears , and which they never can sufficiently wash away ; that none of us seriously considers , that there is a time when we must leave this Habitation . We consider it , 't is true , but cursorily , and , as it were , dreaming . Hence we live as if we were always to live . Our Frailty seldom pierces deep into our Minds : Nor do we observe how much time has slid away ; but as if it were , out of an inexhaustible Stock ; we trifle away so many Hours , so many Days , so many Months , and so many Years . We are most profuse of our Time , and never mind the irreparable loss of it ; in which only thing , Covetousness is allowable . Thus the greatest part of Life slips away from Evil-doers ; the greatest part from those that do nothing , and the whole from those that are active in another way . Who is he that sets a value upon Time , that prizes a Day , or understands that he dies daily ? Hence it is , that we forget what is past , neglect the present , and fores●e not what is to come . But when we shall come to the last push , then miserable as we are , too late we shall understand , that we were ill employ'd while we did nothing . Let us do this therefore ; let us embr●ce every Hour , as if this Day to die : So let us order the Narration of our Life , as if present we were to make our Epilogue ; while Life is delay'd , it runs beyond us . Sect. 34. All Life short , even the longest . MOst truly said Ann●us , There is no Life but what is short . For if we regard the Nature of Things ; the Lives of Nester and Statilia were short , who caus'd it to be writ upon her Tomb , That she liv'd Ninty-nine Years . Behold how a little old Woman glories in her Age ; what would she have done had she compleated the Centure ? Amaranthus in the Fables , speaking to the Rose ; Oh , what a Flower is the Rose ! how fair , how lovely ! Deservedly men call thee happy for thy Beauty , for thy Odour ▪ for thy Colour , O Queen of Flowers . To whom the Rose ; Indeed , said she , O Amaranthus , I excel in Beauty , however I flourish but a very short time , and though no hand touch , nevertheless I quickly fade : But thou flowrest continually , and livest always fresh and gay ; I had rather have less beauty , and enjoy a longer life . The Life of Mortals is like that of the Rose , short and quickly fading ; and though no outward force extinguish it ▪ yet na●urally and insensibly it vanishes . Not without cause therefore the greatest of Physicians exclaims : We understand not how our Life passes , but we perceive it is st●ln away . The Space of Time gr●nted to us , flies with such a swift and rapid Motion , that unless it be some few , Life forsakes some as it were in the very Cradle . We have but a little time , and the most part of that we trifle away in S●oth and Luxury . O improvident Mortals ! the Body which we bear about us , is not a Mansion , but an Inne , which is to be left , when thou art burdensom to the Master of the House . Therefore O Christian , make haste to live piously , and believe every Day to be so many Lives : He that shall so prepare himself , shall securely dare Death ; no Man shall die ill , that lives well . Sect. 35. Not the longest , but the honestest Life is the best . WE are not to strive to live long but so long as is sufficient , that life is sufficient , which is fulfill'd . That life is fulfill'd , when any man passes from his own into the divine Will , and well employs that little time which is allotted him . What does fourscore years avail that man that idly spends them ? He did not live , but was dead while he lived . Nor did he die late , but every day ; for to live imprudently and wickedly , is not to live ill , but to die daily : But thou sayest , he lived fourscore years ; but consider from what day thou reck'nst his death . Another is snatch'd away flourishing in the midst of his course ; but he had done the duty of a good Man and a good Christian ; though his Age were imperfect , his Life was perfect : The other numbred fourscore years , certainly he did not live so long , but he was in being unless thou wilt say , he lived in the same manner as Trees are said to live . Life is to be measured by the Act and Offices of Vertue . not by Time ; therefore let us praise and place him in the number of the Happy , who well employed that life he had ; the Just shall remain in eternal remembrance ; the memory of the just with praises : For he saw the true light ; he was one of many ; and he lived , and now lives in Heaven . Why enquirest thou how long he lived ; he liv'd to Immortality , he has out ▪ stript ●●●● and erected his own Remembrance : And as a body of mean stature may be perfect , so in a lesser space of time a life may become perfect . Happiness is not fixt in diuturnity of time , but in Vertue ; neither is he that sings oftenest to the Harp , but he that sings best is to be commended . While thou art only in being , 't is anothers ; When thou art a good Christian , it is thy own ; That require from thy self , that thou mayst not measure out thy Time ignobly in Vice ; so to lead thy life , that thou mayst not be carried beyond the Mark. Thou demandest what is the utmost space of Life ? to live to true Wisdom ; to confirm thy Will in all things to the Will of God , is the truest wisdom . When we die , 't is not the longest but the chiefest end concerns us . Death walks over all , nor is it any very long space that we precede one another ▪ He that kills , follows the slain ; 't is the least thing of which we are most sollicitous about : For what is it to the purpose how long thou shunnest what cannot be avoided ? The best life is not the longest , but the most upright . Sect. 36. We do not live the greatest part of our Lives . I Cannot doubt the truth of what the Ancient Poet said ; — 'T is but a little term of life — That we are said to live . — All the rest of our life , is not life but only time ; both urgent Business encompasses us , and Vices importune us lull'd in pleasure ; we have hardly any leisure to return to our selves ; we are held on at leisure for our selves , but for others . No man is his own man ; so that we spend the greatest part of our lives in not living , at least we do not live to Heaven nor to God. How much time does our Meals , our Recreation , our Play , our Discourse , our Sleep , our Idleness takes up ? How much do litigious Suits and Diseases snatch from us ? How many Thieves do steal away our Lives , while we perceive not what we lose ? The following Verses , though not so terse and neat , very lively express our Madness . A man lives fourscore years , not often more , Of which in meat and drink some half a score ; In play as many , twenty years in sleep , Till seventeen in our childish years we heap And nothing do ; for years diseases claim . Therefore the time that we expend to frame Our selves to vertue and learning , is in brief , But the fourth part of all that tedious life . What a little is left us of that which is our own ; many there are whom their Misfortunes will not give leave to take breath ; many , whom their prosperity . For we lay not hold upon time to stop the fleetest thing in Nature ; but let it slip as a superfluous thing and easie to be recovered . What keeper of time so sparing , that may not find something worthy to exchange with his time ? We trifile with the most precious of all things , and there is no reckoning made of that which cannot be sufficiently valued . Like them that sleep in Ships , who are driven along by the Winds , though they perceive not the motion , and when they wake . wonder to see themselves ready to be landed , Thus the course of our life hastens away , while we sleep and neglect the inestimable price of Time. When we should wake for a better life , we admire to see our selves at our Journeys end ; Death is to many , as the Harbour to the Sailer , he sails well that does not Shipwrack in the Port. Sect. 37. Delay is the greatest blemish of Life . WE delay and put off every thing unless it be Vice , which for the most part takes up our whole time . In other things we are always 〈…〉 full of Promises , and say to oue selves , to Morrow this shall be done ; the next Week I will not fail to repent ; next Year I intend to lead a new life . Thus Days , Months and Years slide away , while we procrastinate , while we promise , and never stand to our Promises . Excellently Seneca ; Thou shalt hear , saith he , most people saying , At Fifty I intend to retire , at Sixty I intend to give over Business : And whom dost thou take for Surety of thy longer life ? Who will warrant things to pass , as thou disposest them ? Art thou not ashamed to reserve the Remains and Dregs of Life to God ? and to appoint that time for Devotion , which thou canst no otherwise employ ? How late is it then to begin to live , when thou art iust at the end of it ? VVhat a foolish Oblivion of Mortality is that to defer wholsom Admonition , till the fiftieth or sixtieth Year , and to seek to begin thy Life at an Age to which few attnin . Sigismund the Second King of Poland , because of his pero●tual delay and heaviness in weighty Affairs , was called the King of to-morrow . Such are we certainly , Men of to-morrow ; we delay all things , most willing also , if we could , to put off Death it self ; but the business of dying admits of no delay , suffers no put offs : Therefore to use the old Proverb , If thou wouldst be long old , be old betimes ; which thou mayst be , by suffering no delay : VVe by losing the best of things , lose all . Truly said Chrysologus , Then a man desires to do well , when death has deprived him of the Opportunity of acting . VVe stalk to death most commonly with the same steps , as they that walk in their sleep ; first we begin to delay and procrastinate wholesome things , then to act a little more closely , then to neglect and omit altogether what things are to be done ▪ ●●●●● we sweetly sleep and perish . O Mortals , Over-late is to Morrow's life , live to day ; pay your Salary to day ; mourn for your Sins to day , for who has assured ye of to morrow ? VVhat may be done to day , why defer ye to another day perhaps never to come ? To defer good Actions was ever noxious , and over-late . The greatest loss of life , delay is still ; For who delays , seems not to have a will. Let us make haste therefore , and consider how much we should add to Swiftness , if the Enemy were at our back ; if we should perceive the Horseman just at the heels of the Fugitive . This is the case Necessity drives , let us make haste and escape ; let us shelter our selves in Security , and often consider , how amiable a thing it is to finish our lives b●fore death : The greatest comfort in death is , to ha●e delayd nothing . Sect. 38. The Hunting of Death . WIlliam the II. D. of Bavaria , Father of the Poor , the Defender of all Religious men , whom after his decease , had the Tongues of a●l men been silent , the Tears and Lament●tio●s of so many Mourners at his Funeral , had sufficiently ●x●old . This most Praise-worthy Prince , I say , when he returned home from the Council of Basil , where he preceded in Caesar's place , dream'd , That he saw a Hart of an extraordinary bignets ; that upon the one side of his Horns he carried Bells , on the other lighted Tapers . This flying Animal was pursued by a Huntsman and his Pack , all other ways being stopt , the affrighted Beast fled into the Church-yard belonging to St. Marie's Church , there the poor Hart falling into a Grave that was open'd for a person that was to be buried , was there taken and killed . Upon this the Prince awoke , and examined with himself ▪ what the meaning of the Dream should be : The next day also he declared to hi● Nobles , what he had dream'd . Several Interpretations were made upon it , which when Duke William had heard ; I , said he , am that Hart , who am shortly to end this mortal life , I will be buried in the Temple of the Blessed Virgin. The Event verified both the Dream and the Presages ; For in a short time Sickness and Death layd the Body of Prince William in the Grave , while his Soul took her Flight to those Azure Mansions above . A good Death is the beginning of a most blessed Eternity . Sect. 39. VVherefore upon the daily sight of Funerals , we do not consider Death . THE Devil , a most skilful Painter , paints so well according to the Rules of Opticks ; that which is before us , and nearest to us , we may think most remote . Thus as if we were to live a Thousand years , we promise to our selves a long Security from Death . Hence we behold Funerals , and laugh , as if it were never to be our Turn . VVe daily die , and yet we think our selves etern●l . Sir Th●mas Moore , that no Age might delude any Person with the hopes of a longer Life , gives this Admonition . As he that is carried out of Prison to the Gallows , though the way be longer , yet fears not the Gallows the less , because he comes to it a little the later ; and though his Limbs are firm , his Eves quick , his Lungs sound , and that he relish his Meat and Drink , yet this is still his Affliction , that he is upon his Journey : Thus are we all carried to the Gibbet of Death , we are all upon the way , only parted by some little Intervals . They do not leave us at our Death , but go before us . But thou wilt say , I am in Health , I perceive no likelyhood of Death . Whatever thou sayst , thou art upon thy Journey , and we are upon the Road as thou art . But I , sayst thou , have not attained my Thirtieth year . Thou wert in the way at Twenty , yea , at Ten ; ev'n at one year , nay , at the first Hour ; only go on , shortly thou wilt be at thy Journeys end . But I sleep well , relish my Meat and Drink well . Fool that thou art ! Death minds none of these things . We are in the way , see , where the Gibbet threatens thee . But a little while and thou shalt expire ; and with thee all thy Pomp and Luxury dies . All our Life is the way to Death . Sect. 41. A most Compendious , and the best Permeditation upon Death . Happy to be in Death , first learn to live , That thou mayst happy live , to dye first strive . THis is the Sum of all ; this is the Art of Arts. To live well we must learn , as long as we live ; and which some perhaps may more admire , all our life long we must learn to dye . So many great Men , leaving all their lumber behind , when they had renounced their Riches , their Pleasures , and their Offices , have employed themselves in this one thing to the last , that they might know how to live . But many of these , confessing they had not learnt their Lesson , have departed this Life . But how shall they know this that never endeavouted to learn ? Most Mortals care not for living well , but for living long . Some then begin to live when they are ready to leave the World. Hence it is that we are empty of all those Comforts , which we desire at the end of our Lives ; fearful of death , and ignorant of living . VVhoever then desires to learn the Art of living , let him first learn the Art of dying . Perhaps , some may think that needless to be learnt , which is but once to be made use of . Therefore , it is , that we are with all diligence to apply our selves to this Study : For that is always to be learnt , of which , whither we know it or no , we can never make the Experiment . The great matter is not to live , the great matter is to dye . Sect. 42. To day , for me , to morrow , for thee . FRancis the First , King of France , being tak'n by Charles the Fifth , when he had read , at Madrid , Charles's Impress upon the Wall , Plus ultra . Farther yet ; added thereto , To day for me to morrow for thee . The Victor took it not ill ; but to shew that he understood it ; wrote underneath , I am a Man , there is no humane accident but may befal me . Elegantly , Gregory Nazianzene , The Head ( quoth he ) grows gray ; the Summer of Life is at Hand . The Sickle is sharpn'd against us , and I fear , least while we are asleep , and lull'd in hopes ; the terrible Reaper come . But thou wilt say , old Men fear , I am young . Be not deceived , Death is not perfixed to any Age. The same Bier to day carries an old Man , to morrow beautiful Youth ; to day a strong lusty Man , to morrow a Virgin , or an old Woman . Seneca speaks to the purpose . Death , saith he , ought to be ●et before the Eyes of young , as well as old Men : For we are not summoned by the Censers Books , wherein the Ages of every one are set down . Such a Partial Citation might serve for War , but not for Death . The last Farewel , and Admonishment of all dying Men , is this . To day , I ; to morrow , Thou . But the Dead alter the Sentence , and they crie ; I , yesterday ; Thou to day . Be mindful of Death ; be mindful of Eternity ; which I yesterday , thou to day or to morrow shalt begin , never to end with either . Sect. 43. Therefore Live , while thou hast . NOT for thy Wit , not for thy Body , not for thy Pleasure , not for thy Vertues sake , but for Heaven and for Gods sake . Live and Act , as well suffering for God , as acting and labouring . For thou knowest not how long thou shalt subsist , nor how soon thy maker will take thee away . Most wisely admonishes the wisest of Preachers : Whatever thou takest in Hand to do , that do with all thy power ; for in the Grave that thou goest unto there i● neither Work , Counsel , Knowledg , nor Wisdom , Therefore , as the Apostles exhorts us , Let us not be weary in well doing , for in due season we shall reap , if we faint not : While we have therefore time , let us do good unto all Men. Thou hast begun to Labour , prosecute thy labour begun , with a continual Industry . Never cease , nor intermit that Labour which may bring to Heaven : For there is no moment of thy Life , wherein thou mayst not gain , and increase thy Heavenly Treasure . In this manner therefore labour without ceasing . The time of rest shall come , which no labour shall ever interrupt . The Life of Man is a Warfare upon Earth ; and like the days of a Bond-Servant are his Days . A Hireling , saith St. Gregory , asswages the Pains of his Labour with the thoughts of his wages . A Hireling is sollicitous , least any day should pass him without work , for he knows that the Night is for rest , and that the Day is appointed for Labour . Do thou therefore Labour , while it is day ; while thou hast an opportunity to Work. The Night cometh , says the voice of Truth , when no Man can work . Therefore work , while the Sun favours thee . There is one that will pay thee for thy Labour . Thou hast a perpetual and most accurate Overseer of thy work , who is God ; who keeps the number of the Haires of thy Head , so doth he keep an account of thy least Failings , and of the smallest of thy Actions , done in Honour of Him. Never question it , he numbers all thy steps . With one leap , yea , with one step thou hast finished thy whole Journey to Eternity ; but take heed that thou fixest thy Feet right . For such shalt thou be to Eternity , as thou we●t at thy Death . Sect. 43. If to Morrow , why not to Day . THere is but one , and that a most ponderous Chain that holds us fast the Love of Life , which as it is not always to be contemned , so there is an allay to be allowed it ; so that nothing may hinder us , but that we may be always prepared , to do that presently which is at some time to be done . Life is not imperfect , so it be upright . VVhere-ever thy end happen , if thy Life be good , thy end is safe . St. Austin , Bishop of Hippo , went to visit another Bishop of his Familiar Acquaintance lying in Extremity ; to whom , as he was lifting up his Hands to Heaven , to signifie his Departure . St. Austin replyed , That he was a great support of the Church , and worthy of a longer Life ; to whom the sick Person made this answer . If never , 't were another thing , but if at any time , why not now ? Death calls upon all Men alike . Thither we must all come sooner or later ; of that we are certain ; we doubt not of that thing , but of the time . VVhat then ? Does not he seem to be the most fearful and imprudent Creature of all , who with so much earnestness desires the delay of Death . Would not he be the Laughing-stock of others , who being Condemned among many , should beg to be the last Executed ? Yet this is the Folly we are guilty of . We think it a great happiness to die last . The Capital Punishment is destined to all , and by a most just determination . Now what matters it , whether we go out first or last , out of this Life , as Men go out of a Theater . We must depart , i● then at any time , why not now . To day perhaps Death spares us : That 's nothing , to Morrow he will be with thee . The Sword will seize thee ; a Stone waits for thee , a Fever lyes in Ambush . Thou art never nor in no place safe . There 's a necessity of going . If then to Morrow , why not to Day ? If at any time , why not now ! Sect. 44. Why Death is Terrible . DEath is the same to all Men , but the Wages by which it happens are various . One expires while he is feeding , another slumbering falls into an Eternal Sleep , another in the act of Impiety extinguishes . Here one drops by the Sword , another Drowns in Water ; another Fires consumes . Some by the s●ing of Serpents die , while others are Buried in the sudden fall of Ruins . Others by the Contraction of their Nerves are tortured to Death . Others are cut off in their Youth , others in their Cradles . Sometimes an Infant comes into the World to take its farewel of Life . The Exit of some is milder , of others harsher . But how mild and gentle Death may seem to be , however it brings something of Horrour with it , and that for this reason , because it seems to deprive us of many Happinesses , and to take us from that plenty to which we are accustomed . This love of our selves , and desire of self-preservation , is the Chain that clogs us . There is also a natural fear of darkness , to which Death is thought to be our Conductor ; which has engaged the Wits of many to augment the Terrours of Death . But that which most augments the fear of Death is this , that present things we know , whither we are to go we know not , and therefore are afraid . Therefore is the Mind to be enured by much Exercise , that it may not be afraid of that Eternity into which we are to enter . Eternity is that we are to think upon day and night ; as they that would bring themselves to endure hunger , must enure themselves to fasting by little and little : So the Soul that is to be translated from this inconstant World to a stable Kingdom , must accustom it self to endure Eternity . Let it every day salute the Gate of Eternity , every Moment believe that it waits there : Whatever it acts , let it act for Eternities sake ; and only observe this one form of action . I read , I write , I paint , I meditate , I watch , I speak , and all for the sake of Eternity Whoever aspires to Eternal Triumphs , let him learn to Combat Eternity . Sect. 45. Death is sudden , but beautiful . CHaeremon , as Palladius Bishop of Helenopolis witnesses , while he sits , while he works , while he acts as a healthy person , dies . So sitting , so working he was found , but dead . Vertue can beautifie any sort of Death Philemon , a Comedian , contested with Menander , perhaps not his Equal , yet his Emulator . This Person recited upon the Stage , a play that he had newly made . But when he was moving the more sprightly Affections in his third Act , a sudden shower scattered the Auditory . Thereupon he promised the rest the next day . The next day a vast multitude met together , in so much that the Theater was thronged ; but no Philomon came . Some blam'd the slowness of the Poet , others excused him . But at last tyred with expectation , and sending to seek him , the Messengers found him dead in his Bed His Book was in his Hand ; and his Eyes fix'd upon his Book . So that the Messengers stood a while astonished at so sudd●n an Accident , and the Miracle of so lovely a Death . Returning to the people , they related , that they expected Philemon had finished his last act at Home ; leaving the World to give him their last farewel and plaudite ; to his Friends a sad occasion of Mourning and Lamentation . For that now a Noble Poet having put off the Mask of Life , his Bones , and not his Verses where to be read . If we look at this present Life , the most wish'd for death is , to die , not fearing death : But much more desireable is it , to die in action , and to be busie at our work , that death it self may not prove idle . It was the wish of Cyprian the Martyr to be slain for the sake of God , while he was discoursing of God. It is a high Encomium for any Man , that not only the Devil , but neither Death himself should find him idle . Sect. 46. VVe must watch and pray . BEcause ye know not at what Hour the Son of Man will come . The Romans watched in their Arms , yet sometimes without their Shields , that they might have nothing to lean upon , to invite them to sl●ep ▪ It is thy duty to watch , O Man , and to watch armed . Ardent Prayers to God , are the true Arms of Christians . The shield that encourages sleep is the vain hope of a longer Life . The frequent Cries of the Roman Souldiers in their Watches were , Wake , wake , Mars wake . Thus they encouraged one another to constancy in watching . The Heaven it self day and night waking and incessantly toyling , admonishes thee to watch . Dost thou grow deaf , or art thou falling asleep ? Hear the voice of Christ , watch and pray . According to the relation of St. Mark , Christ made a Sermon ; in the Conclusion whereof he thrice repeats these words ; first , Take ye heed , watch and pray . Secondly , Watch ye therefore , for ye know not when the Master of the House cometh , at even , or at midnight ; whether at the Cock-crowing , or at the dawning , lest if he come suddenly , he find ye asleep . Lastly , And that I say unto you , I say unto ye all , watch . With the same Admonitions , and by the Mouth of St. Matthew , he cries to us , Watch ye therefore . for ye know not what hour the Lord doth come . And again , Watch ye therefore , because ye know neither the day nor the hour . The same he repeats upon Mount Olivet ; Watch and pray , lest ye enter into Temptation . Upon the same Text he preaches in St. Luke . Watch ye therefore , at all times praying . The same , watch ye , how often doth St. Paul reiterate ? These claps Thunder upon us , to shake off all sleepiness and drowsmess from us . We are deaf , yea dead , indeed , if these loud Exhortations will not wake us . Whoever thou art , that sleepest in Vice. awake . Thou knowest the Fate of the Egyptians . The slaying Angel enter'd Egypt , and made a vast slaughter . Remember the Lot of the Ten Virgins . There was a Call in the middle of the Night , and they that were prepared were admitted to the Nuptials , but the drowsie Sleepers were excluded . Dost thou remember the Folly of the Gluttonous Servant ? His Lord came unlookt for , and at an Hour when he least thought of him . Hast thou considered the good Father of his Family ? He wakes at all Hours , that at no time the House-breaker may get in . Dost thou remember thy Saviour ? He was Born at Midnight . And probable it is that he will come at Midnight to the last Judgment of the World. Therefore watch , and believe every day thy last . Sect. 47. VVe are to trust in God. HE whom God assists , though in the midst of the Waves of the enraged Sea , he shall be able to withstand the Storm with a Couragious Heart . Let Troubles surround him , let Sorrows overwhelm him , let the Devil roar and grin , a Soul that trusts in God need never be afraid . Though Hell be moved , and the World tumble , fearless he shall behold the Ruins ; he shall rise a Victor ; and like the Marpesian Rocks contemn the vain threats of the Ocean . Thus Job , thus David behaved themselves , Job speaking to God with a firm Confidence in him . Set me , saith he , by thy side , and let the hand of whomsoever fight against me . He provokes and Challenges the Camp of the Enemies of God , let come who will he is ready to meet them . But , saith David , though I walk through the midst of the shadow of Death , I will fear no evil , for thou art with me . Behold a strong Faith ! Though I am in the extremity of danger , though wrapt in the horrid darkness of Eternal Night , and that Death stood nearer than the shadow to the Body , trusting only in the presence of God , I will despise all those Terrors . Most certain I am that in his presence , there is a most safe and impregnable Refuge . For because the Lord is my Aid , I will not fear what Man can do unto me . The Lord is my Light and my Health : Whom shalt thou fear ? If Armies were Encamped against me , my Heart shall not be afraid . Though I were to withstand the power of a whole Battel , my Confidence should be in God. VVe are to trust in God , so much the more , by how much the less we can trust to our selves . He ranges his Army under the Enemies VValls , who trusts in God. To trust in God is to be above all Enemies . Sect. 48. VVhen it shall please God. TO a Blessed Life a long Series of years contributes nothing , neither is Life to be reckoned by years or wrinkles , but by just performances . But that , When , disgusts the most part of Mortals . They know they are to die , and are willing to die , but not yet . They are willing to pay Nature her Debt , but not yet : They desire to be loos'd from the Chains of the Body , but not yet . So ingeniously do we poor Mortals rave : We desire an end of our Miseries , but not yet ; we would be Blessed and Happy , but not yet . We would , and we would not die . We are unjust to complain at the same time , that we are miserable , and that our Miseries are at an end . There is no reason to grieve or weep , when we cease to be what we were unwilling to be : Is it because thou wouldst have many steps to thy Death that thou buildest thy self so high a Gibbet ; and is it because thou wouldst take a slow prospect of thy Funeral , that thou desirest so many years ? Alas thou art to go either to day or to morrow . Tobias the worthy Son of a most worthy old Man , but old himself , attain'd to the Ninety ninth year of his Age. Yet when Ninety nine years were expir'd in the fear of God , they Buried him with joy . Could Tobias , in our judgment , Expostulate with God or complain . Why Lord , dost thou now break off my Life ? Why didst not thou permit me to make up the full hundred ? What other Answer would God return ? It so pleas'd me : Now die , and reckon all thy past years as clear gain . Therefore we must die when it pleases God , not when it pleases Tobias , Raguel or Ananias . But I know what deceives many . When Death knocks , we believe the Exactor comes before his time . Fools ; then 't is time ; when it pleases God. Wherefore do ye delay ? Wherefore do ye pretend immature Age ? Wherefore do ye expect a Truce ? Wherefore do ye think upon delay ? Thou wert ripe for Death long before ? But grant thee thy own time , thou wilt be never the more ready or the more prepar'd . After all thou wilt desire delay , the more thou stay'st , perhaps the less prepar'd . Delay has made many the worse . 'T is a bad preparation for Death , to be unwilling to die . He has perform'd half of the Act who now is willing . The desire of Death is to be shaken off , and thou art to learn , that it matters not when thou sufferest whatever it behoves thee to suffer . How well thou hast lived , is the main business , not how long ; and often it happens well , when there is no delay . Therefore lay all hankering thoughts aside ; and thus resolve with thy self , whatever God pleases let that be done . Sect. 49. VVe must have recourse to God in all things . ALas ! poor miserable Creatures ; alas insipid Fools : When we are ill , we take cur flight over the whole Orb with the wings of our Thoughts . We beg petty Comforts from things Created , with an ignominious Beggery . VVe call Friends and Enemies to our aid ; we implore the help of all ; only God we pass by : or at least apply our selves to him last of all . VVhat madness is this ! to desire help from those that cannot afford it ; not to desire it from him , who alone can give it us . Therefore whenever , and as often as thou art ill , let thy first Groans , thy first Prayers , thy first Complaints be put up to God. Open thy Cause to God ; declare to him all thy Sufferings . VVhere dost thou fly about the VVorld , and beg at the Cottages of Beggars ? VVherefore dost thou bow in vain to every Coach that whirls by thee ? Throw thy self at the Door of that only Rich Person who can free thy Soul from its necessities . Thus did Moses , who in all Cases of Doubt and Extremity had recourse to the Tabernacle , where he consulted God himself . Thus was Joshua deceived by the Gibeonites , because he would not consult God before-hand . Apply thy self to God in thy Afflictions , and upon all other occasions . The Woman that was troubled with an Issue of Blood for twelve years , and had suffered many things of many Physicians , at length came to the Physician of Physicians ; from whom alone she obtain'd that Cure , which she could not have from many in twelve years . It is a main matter to know from whom thou expectest a kindness . It is an Argument of extream Poverty to beg from Beggars . Sect. 50. VVE have said , that recourse must be had to God in every thing . Therefore a happy end is so desired from none but God. Of which I will annex a short Example . First Prayer . Eight Verses , chosen out of the Psalms of David by St. Bernard , which he is reported to have repeated every Day for a Happy Hour of Death . ENlighten my Eyes that I sleep not in death ; lest my Enemies say , I have prevailed against him , Psal . 12. v. 3 , 4. Into thy hands I recommend my Spirit ; for thou hast redeemed me , O Lord , thou God of Truth , Psal . 31. v. 6. At last I spake with my Tongue , Lord let me know my end , and the number of my days , that I may know how long I have to life , Psal . 39. v. 4 , 5. Shew some good token upon me for good , that they which hate me may see it ; and be ashamed ; because thou , Lord , hast holpen me and comforted me , Psal . 86. v. 17. Thou hast broken my Bands in sunder ; I will offer to thee the Sacrifice of Thanksgiving , and will call up●n the Name of the Lord , Ps●l . 116. v. 14 , 15. I had no place to fly to ; and no Man car'd for my Soul. I cry'd unto thee , O Lord , and said , Thou art my Hope and my Portion in the Land of the Living , Psal . 142. v. 5 , 6. Omnipotent Sempiternal God , who didst prolong the Life of Hezekiah , miserably imploring thee ; grant me thy unworthy Servant before the day of my Death , so much time to live , that I may be able to deplore all my Sins , and may obtain from thy Compassion , Pardon and Favour . Omnipotent , Gracious , and Merciful God , I most humbly beseech thee , by the Death of thy Son , grant me a happy and a blessed Hour , when my Soul shall depart out of my Body . Lord Jesu , Crucified Christ , by the Bitterness of the Death . which thou didst suffer for me upon the Cross , chiefly when thy Soul departed from thy Body , have Mercy on my Soul at the last Hour , who livest and reignest with the Father and the Holy Ghost , for ever and for ever , Amen . The Second Prayer . For a Happy Departure . MOST Merciful Lord Jesu , if this be the Condition of a Dying Man , if in such Dangers and Extremities my Spirit must depart out of this Life , whither shall I fly but unto thee , Oh my God ? Do thou take care of my Soul , that it may not perish in that dreadful Hour . Grant me , I beseech thee , according to the multitude of thy Mercies , and by that servent Love and Grief , wherewith thou , who art Life it self didst die for me ; that I may have the Combat of Corporal Death always before my Eyes ; and that living , I may so do , as , dying , I would desire to have done ; and that I may expend my time and study in nothing more , than that I may Spiritually die to my self ; and may mortifie all the Passions of my Sences ; that so after this Life , I may live with thee , Happy and Blessed to all Eternity . The Conclusion of the first Chapter . To the Reader . DO this , meditate upon this , O Man ; and while thou art well , learn to be sick , learn to die . To do both , is a rare piece of Art ; which whether thou knowest or no , it is not lawful for thee to try ; but when thou canst not err without the loss of Eternal Felicity . We err but once in dying , but that Error is never to be amended to all Eternity . Therefore to abide , as being still to depart ▪ But for the most part abide within thy self , and search every cranny of thy Conscience . Whatever thou enjoyest , look upon it as the Lumber of a place where there is no Habitation . Thou art not suffered to carry out any more than thou broughtest in with thee . Therefore act and bestir thy self . Approve thy self right in the sight of God. Thou art to go hence . Believe that thou standest always at the Gate of Eternity . Eternity is that we must look after . Pleasure is short ; Punishment Eternal . The labour is Easie ; the reward Everlasting . Therefore we have given wholesom Instruction ; we have taught , that Death is to be contemn'd , but the thoughts of it never to be laid aside . Now we will give the same Admonitions to the Sick. CHAP. II. The Remembrance of Death is Recommended to the Sick. Sect. 1. The Introduction ; and whether Sickness be an Evil ? CAnnus , is a Town in Caria , in a Pestilent Air , and unwholesom for the Inhabitant . These People when Stratonious the Musician , and wi●ty Man , beheld , he recited the Verse in Homer to them . Like as the Leaves , just so the People are . Thereby he taunted their Icterical , Yellowish and Wan Complexions . But when the Caunians had given him a very rugged Entertainment for defaming their City , as sickly and unwholesom , Stratonicus return'd upon them again ; Must I not dare , said he , to call that a sickly place , where the dead walk ? More wittily and more smartly than before . But why do we deny , and lift up our Noses ? We are most like to Leaves . Very plainly Job ; Wilt thou break a Leaf , saith he , driven to and fro . As if he had said ; When I am but a Leaf , liable to all the Inconveniences of Life , afraid of every Gust , wilt thou hasten me with the wind of thy indignation ? I shall fall of my self , without any constraint of thine . Are not Men Leaves , whom Sickness , like dry Leaves and juiceless Flowers , tosles to and fro , and variously sports with ? Clement of Alexandria , being of the same Opinion ; Go to , said he , Men of an obscure Life , like the Generation of Leaves , infirm Creatures ▪ Images of Wa● , things like shadows , frail , unfledg'd , living but the Life of one day . Certainly we are Leaves , shaken by every puff of wind . Sometimes a little Fever ; what do I say ? Nay a little Cough , a little drop falling upon the little wicket of the Throat , mortifies this Leaf , and throws it into the Grave . But whether or no is Sickness a Benefit , and Death an Evil ? No , Mortal , no ; it is not , saith Epictetus . Health well us'd is a good thing ; ill us'd , a mischief : And therefore we may reap Benefit by Sickness . What dost thou say of Sickness ? I wil shew thee its Nature ; then I shall be quiet , I shall think my self well dealt with , I shall not flatter the Physician , I shall not wish for Death . What wouldst thou more ? Whatever thou shalt give me , that will I make happy , prosperous , honourable , to be desir'd . But there are some that deny this , and say , Take heed of being sick , 't is an ill thing . To them Epictetus again , That is as much as to say , saith he , Take heed that thou dost not feign three to be four , 't is an ill thing . How evil ? If we so think of it as we ought . What harm will it do me ? Rather will it not do me good ? If therefore I so think of Poverty , Sick , or Troubles of Church or State , as I ought , is not that enough to me , will it not be profitable . Truth , Love thee , O Epictetus , How agreeable are all these things to Christian Doctrine ? This Foundation being laid we shall here te●ch ye to be mindful of Death in Sickness , and not to be afraid of his coming . Sect. 2. The sick Person to his Friends . To Sickness . To the beginning of a Mortal Disease . To Death . To Christ our Lord. To his Friends . Hence with your unseasonable mourning ; This is not a place for Wailing , but for Prayer : But I depart early from you ; Early , take heed ye mistake not ; I was ripe for death as soon as I was born , yea , before I was born . What I was , when born , I know ; a weak frail body , liable to all Reproach , the Food of Sickness , the Victim of Death . Behold , who e're thou art , take Hope or Substance , to Morrow not to be , or else to be elsewhere , To Sickness . Must I then now be sick ? The time is come for me to try my self . The couragious Man does not shew himself either in Battel or at Sea. There is a Courage also in the Bed of Sickness : Shall I leave a Feaver , or that me ? We cannot always continue together : Hitherto I enjoyed Health , now my business is with Sickness . Sickness I know is the first Messenger of Death . I believe St. Gregory for that , who truly and piously ; The Lord knocks , saith he , when by the anguish of Sickness , he declares the approach of Death ; to whom we presently open , if we receive him with Affection . The very Fables teach me to receive this first Messenger of Death with a contented Mind . They relate , how that an old Man lay sick , and when Death was ready to snatch him away , the sick-man desired that he would defer the fatal blow awhile , till he made his Will , and prepared such other things as were necessary for so long a Journey . To whom Death ; F●nd Banquet for the Grave , said he , couldst thou not prepare in so many Years ; that hast had so many warnings from me already ? To whom the old Man ; I take thy Truth to witness , I never had any warning from thee . To whom Death reply'd ; Now I find old men will lye : A hundred , nay a thousand times I have admonished thee , when I took away not only thy equal in years , but also young Men , Children , Infants , while thou lookst and wepst : But I appeal to this Truth , forgetful old man , did I not forewarn thee , when thy Eyes grew dim , thy Hair waxed grey , thy Ears grew deaf , all thy proud Senses defective , and thy whole Body wasted ? These were my Messengers , these knockt at thy Doors , but thou wouldst not be spoken with ; thou wert often and daily warn'd , I can stay no longer , come and go along with me . He ill prepares himself for Death , who prepares so late . To the beginning of a mortal Distemper . When I consider my Life , the multitude of my Sins , the small number of my Deeds , good God! I am pinn'd up , and in streights on every side : But it is better for me to fall into the hands of the Lord ( for his mercies are manifold ) than to live and multiply my years and my sins : What I should be , thou Lord , knowest full well . Perhaps I should fall from thy Graee , should I live longer ▪ Death , thou art at hand ; take me away , so that I may preserve the Favour of my God ; or rather so that the Favour of God may preserve me , which is the only thing , O Christ Jesu , which I beg of thee , and through thee . To Death . Why with a slow Consumption , cruel Death , Dost thou d●prive me slowly of my Breath ? Such preparation needs not for my end : Strike quickly then , for I will ne're contend . Why shouldst thou spend thy Quiver on my head ? When one poor single blast will blow me dead . For what is man ? A batter'd and leaking Ship , that will split with one dash , without the force of a Tempest ; the Body of man consisting of infirm and fluid parts , comely in the outward Lineaments , not able to endure Cold , Heat or Labour , that consumes and wastes of it self , fearing its own nourishment , the plenty or want whereof is frequently the ruine of it ; to himself only a profitable and vitious nourishment , nicely to be looked after and preserved : A life enjoyed at pleasure , liable to a thousand Diseases , and without Diseases devour'd by it self . Do we admire at this once dying , wherein thou mayst find private and concealed Dea●hs ? His smell , his taste , his weariness , his watching , the humours of his Body , his meat and drink , to man are deadly . To Christ . I would not die , but live , he seeks to live , That in thy love , O Christ , to die doth strive . I do not stand in fear of those things , which thou , O God , dost appoint for me . I follow thee , O merciful Father , I follow thee : And wherefore should I refuse , when thou callest me nearer to thee ? 'T is much better for me to be dissolved and be with Christ . This is that which I desire ; For Christ is life to me , and Death is gain . Sect. 3. An Antidote against Grief . WHerefore art thou troubled ? wherefore art thou perplexed ? Thou art in the hand of God , and he takes care of thee . But thou art afflicted and sick . What evil can that be which proceeds from the Fountain of Goodnsss ? God would have thee to be his own , and therefore shuts thee up , and retains thee within the Lattices of Sicknes● , least thou shouldst go astray from Heaven . A little Bird weary of the Cage , desires liberty ; but while it is in the Cage , is both lov'd and fed by its Master : While she is at liberty , who can believe her free from the Fowler , or from the Snare ? Thus believe me , it is a great thing to be the Captive of the Lord thy God , it is to be lookt upon as a great Favour , to be bound a little while , to be cut and wounded by ●●m , that will spare thee to Eternity . Sect. 4. Not always Draughts of Sweetness . GOD sometimes , O sick Man , gives the Cups of bitterness ; thou drankst the sweet Liquor while thou wert in health . VVhy dost thou make Faces ? why dost thou refuse the Cup ? Think upon that of Job , Shall we receive good at the hand of God , and shall we not receive evil . Ingrateful Mortals ! we know not the Benefits we receive , but by losing them : Thou wilt be a good Valuer of lost Health for the future : Thou mayst remember also , that when thou wert in health , thou didst often recreate thy self beyond the bounds of Sobriety . Now therefore let me perswade thee , chearfully to take this bitter Cup , and bear this punishment imposed upon thee for thy former Ryots . Formerly at at the Latin Festivals , when the Chariot-Drivers strove for Victory , they that overcame , drank Wormwood : Do thou now drink that thou mayst overcome . He undeservedly Metheglin sips , That to the bitter will not lay his lips . Sect. 5. The contempt of Death is a Christian Generosity . NO Man ever govern'd his Life well , but he that contemned it . VVe are not so silly , but that we understand we must one day die ; yet when Death approaches , we hang back , we tremble , we lament : But would not he appear to thee a very Fool , that should weep because he had not lived a thousand years before ? These things are well coupled , thou neither wert , nor will be : thou art ordain'd for that point of time wherein thou liv'st , with that thou mayst extend , how far wouldst thou prolong ? Why weepest thou ? what is it thou wouldst have ? thou losest thy labour : Thou shalt go thither , whither all things created go . What is there that thou canst call a Novelty ? Thou wert born under this Law : This hapned to thy Father , to thy Ancestors , to all before thee , and will happen to all that come after thee . It is established and decreed ; Death seizes upon all ; we are born to die . Consider in thy Mind the vast throng of those that went before thee , of those that are to follow thee , and those that are to go along with thee . Many thousands of Men and Creatures at this very moment that then fearest to die , are now making several and various Exits out of this World. Take a view of the whole World ; the new , the unknown : Most certain it is , that every moment Millions are born and die , and many die the same death . Now couldst thou think that thou shouldst never come to that end , to which thou art always going . Death is a safe Road to Rest ; neither is there any thing of evil in Death , but only the fear of Death : therefore if we would live quietly , the Soul must be always ready . Shall I fear my end , when I know I must have an end ? when I know that all things have their end ? Shall I fear my last gasp , that puts an end to all my Sighs ? Why should I fear to restore that which I received upon that condition ? But you will say , it is a difficult thing to contemn Death . 'T is Death , but to him that knows how to Live. He that his hours on Vertue doth expend , Neither doth wish for , nor yet fears his end . We do not deny , but that there is something terrible in Death● , there we must learn , not to be afraid of it . No Man learns to be contented upon a Bed of Roses , to sit down at a Banquet ; but this to be exercised , not to give way to Grief . He chearfully embraces Death , who has long composed himself to wa●t for it : And this is the greatest Argument of a generous Mind , not to fear thy departure : For he knows whither he shall go , that remembers from whence he came . Such a person was Theodosius the Emperour , of whom Saint Ambrojs was wont to say , I loved the man , whom when he died , was more grieved for the state of the Church , than for his own Condition . Therefore do thou make it thy business not to fear Death . Sect. 6. An Example of the Contempt of Death . NInachtus the Governour of Malaca in Judea , being commanded to resign his Authority , could not brook the Indignity , ignorant of true Honour and solid Vertue . Therefore making a Funeral Pile of Lignum Aloes , and other Odoriforous Woods , He spread a square Scaffold , which he had erected , near to the Pile , with rich Tapestries and sumptuous Carpets : Then he appeared himself upon the Scaffold , glittering in a Robe of Tissue , set with precious Stones , and discoursed to the People of his Actions , and the whole Course of his Life : And having declared the Kindnesses which he had shewed the Captive Pottugalls , at a time of necessity ; he most saoly and bitterly complain'd of his being undeservedly put by his Command : Then reproaching the Ingratitude of the P●r●ugalls , ( such fatal Fury did his Ambition inspire him with ) he threw himself headlong into the burning Pile , a Contemner of Death . Aelian relates a Contempt of Death not much unlike this . The end of Calamus , saith he , is worthy to be mentioned , if not to be admired . It was thus ; When he had taken his leave of Alexander , the Macedonians , and a long life , he made him a Funeral Pile in the fairest part of the Suburbs of Babylon , composed of Cedar , Cypress , Myrtle , Laurel , and o her sweet Wood ; and having performed his usual exercise of Running , he ascended the Pile , and stood Crown'd upon the heap of Word ; the Sun whom he Ador'd , shining all the while . Which done , he gave the Macedonians a Sign to kindle the Pile : Which being now all of a light Fire , Calanus wrapt up in Flames , stood still unmov'd , till he fell as the heap fell , and expir'd in the midst of the Ashes . Alexander , admiring the Courage of the Man , is reported to have said , That Calanus had vanquish'd more Potent Enemies than he . For Alexander had wag'd War with Prous , Taxilus and Darius ; but Calanus with Labour and Death . Shall the vain Heathens shew so much Courage in Death , and Christians , trusting in God , be afraid and tremble ? Death is not an evil , but the fear of Death is an evil . Let us , I beseech ye , examine things themselves , and not the Nature of things . If we believe Seneca , Death is the best Invention of Nature , the Remedy of all Evils . Why therefore do we fear at last ? Immortal Peace , Eternal Joy will entertain us . Let us take Courage from the despair of longer Life . Make that a Vertue , which would be necessity . Certainly a prudent Christian does nothing unwillingly ; he avoids all necessity , because he wills what that would compel him to . Let us therefore do willingly , what we cannot but do . Let us with a contented Mind expect our end , or rather our beginning . He shall be always serene and calm in his Mind who contemns Death . Sect. 7. A Man ready to dye . ZENO , the Critick , as Swidas relates , as he was going out of his Schoole , chanc'd to stumble , and hurt his Toe . But he believing himself call'd to the Grave , strook the Ground with his Hand , adding these Words , I come , Wherefore dost thou call me ? Thus the old ▪ Man of Ninety Years of Age , died , without ever being Sick. Hunger was a great Friend to Zeno ; for he frequently fasted till he fainted . But willingly Zeno made himself so sick , that he might not be sick , and that he might enjoy a quiet old Age , free from Diseases : Both he attained to according to his wish . Let us not wonder at the shortness of our Lives , nor the incertainty of our Health : For we wast our Health , and our Lives , with Giuttony and Drinking , never thinking our selves satisfied , till our cramm'd Bellies be as hard as a Drum. Ridiculous , yea , Mad Men , we shorten our Lives by those things , which ought to lengthen it . But that proceeds from this , because we will not be perswaded , that Abstinence has so great a power to prolong Life . But daily experience tells us , that the saying is true ; so much food as you spare , so many days you add . But to the Business . Vrsinus , the Priest , as St. Gregory witnesses , being comforted , with a Celestial Vision , in his Sleep , often cried out , I come , I come , I return thanks ; and when he had declared to the standers by what he had seen , he repeated the same Words , I come , behold I come ; and with these Words in his Mouth he expired . A Mind prepared for Death , thus speaks , I come behold I come . 'T is too late to layter here ; we strive in vain against the Stream ; Nature is a Mother , not a Step-dame . Dost thou accuse Nature ? O Theophrastus , as if less favourable to Man than Beasts , certainly she intended more to him than to them : For which is best , to suffer quickly what thou art no more to fear , or to fear long what thou art slowly to endure ? Nature gives a long torment to Man , when she grants him a short Life . — For always all Men must expect , Their Day perfix'd . — What art thou then afraid of ? Is thy Life tak'n from thee ? Not only so ; but also the fear of Death and most Evils of Life . This is the general choice of most Men , rather to suffer quickly what we ought , than to continue long in fear and pain . There is little difference , saith the second Pliny , between suffering and expecting Misfortunes . Only that there is a Measure of Fear and not of Grief : For thou mayst bewail and grieve for what thou knowest has happened ; thou fearest what may happen . Therefore , come Death , I am thy Debtor , I will pay what I owe , when ever God requires me . Therefore freely , willingly , Will I the number of my days compleat , And straight surrender up my soul to fate . Hoping to ascend from the dark Grave to everlasting Light. Death is not an Evil , but Punishment after Death is an Evil. Sect. 8. They fear Death , who foresee it not . MOST certain it is , that nothing terrifies somuch , as an unexpected necessity of dying . Behold how they , who are subject to the power of another , being commanded a long Journey , pack up their things in haste , sollicitous and sad ; how they murmur because they had no longer warning . As they are upon their departure they often look back , pretending this and t'other Obstacle . Now there is no longer Journey than to Die ; no way more crabbed , more dark , more hard to find , none more suspitious and infested with Robbers . Besides there is no return again . Therefore we must the more heedfully take care that we leave nothing behind . There is a necessity of going thither , fellow Souldiers , said the Roman Captain , from whence there is no necessity of returning . There is only one remedy , to answer being called , and to obey being commanded ! Alas , How improvident are they , who never take care to provide for thy Journey ? They take care to fare well , the rest they commit to Fortune . Smyndirides , that debauched young Man , was wont to brag , that in Twenty Years , he had not seen the Sun rising or setting , being contiaually either a Bed or at his Rio● . I fear one of you may find many like him among the Christians , who make Gluttony , Playing , and Drinking , their greatest Business . To these will happen , that which Cicero , in his Epistles , foretold to Brutus . Believe me , saith he , you will be ruined unless you provide well . Thus it will happen to all unwary People , that want fore-sight . Foresight is necessary in all things , especially in those things that are never to be done but once ; where one mistake draws a thousand along with it . This is the Condition of Death , one Error causes a thousand Mistakes . To err once there , is to perish eternally . O blind Mortals , it will happen to you , as it happens to them that shut their Eyes against their Enemies Swords , in a Battle , as if they were not to feel the danger which they see not . Ye shall be smitten , ye shall die , ye shall be sensible , and feel the stroke ; but whether blind or seeing , that is at your choice . You refuse to think upon Death which you must shortly think upon and seel . The sufferance would soon follow when the Consideration precedes . Sect. 9. They fear Death , who are negligent of Life . NEither is there any Question to be made of this . They chiefly fear to die , who know not how to live ; who believe no other Happiness but that of the Body . Who only know how to eat well , drink well , and sleep well , and place all their Heaven in pleasure ; persons certainly most obedient , but to their Bellies , not to the Divine Will. Of whom St. Gregory truly said , They know not what the Celestial Souls desire , who set their Hearts upon Earthly Delights . A prudent Christian , that takes no more care of the Body than of a mean and abject Slave , looks upon Death no otherwise than a Morning departure out of a dark , unpleasant and incommodious Inn. Whoever thou art thou canst not fear thy Exit as of this Life , if thou hopest to enter into the other . Thy fear arises from hence . For though there are many causes vulgarly given of this fear ; yet they all vanish upon the hopes of a more blessed Life . He who seriously aspires to Heaven fears not these Baubles . To such a Man , Labour , Sadness , Grief , Contempt , Ignominy , Loss , Servitude , Poverty , Old Age , are nothing else but the School of Experience , the Time of Patience , and the Honour of Victory . Sect. 10. Three Things hardly supportable in Sickness . IN almost all Sickness three things are hardly supportable , Fear of Death , Pain of the Body , Discontinuance from Pleasure . But as hot Diseases are Cur'd by cold , cold by hot Medicines ▪ so are they Cur'd by their own Antidotes . Therefore the fear of Death is to be Cur'd by Love , but by Divine Love ; a little Dose of Divine Love will dispel the fumes of vain fear . He that loves Christ will the less love Life ; and shall perceive the love of Christ to him . — By words alone this is not prov'd , Love , Marcus , love if thou wouldst be belov'd . Pain of the Body is to be asswag'd by tranquility of Conscience : A guiltless Mind is a wonderful Consolation to the Sick. And indeed a pure Conscience is a potent remedy against all Torments . That also asswages pain , as St. Gregory intimates in these words . More easily will the Sick Person endure pain , if he bear but this in his mind : The most Just God will have me suffer this . But Discontinuance from Pleasure , will nothing at all afflict him who thinks upon Eternal Joys . Those which leave , are vain , short , and filthy , and before they are forsaken frequently leave their admirers ; those which we promise our selves , Immense , Stable and Eternal . He easily contemns Fading Delights , who sincerely hopes for Eternal . Sect. 11. Sickness the Sport of Vertue . THou art well smitten , if thy Conscience be smitten . Sickness is the School of Vertue ; it is also called a kind of Slaughter-house of Vice , whoever is sick is a Scholar in this School . On the other side , Sickness is the Slaughter-house of Vertue to some , and the School of Vice ; while they are well , they are mad . While they are well , they have a hundred Businesses ; the Business of God is their last care . How many are Chaste , while they are Sick ; when they recover they return to their former filthy Lusts . Such people would do better Sick , to whom health is so dangerous . These therefore God tyes them to the Bed of Sickness , that they may be at leisure to themselves , and may mind their Salvation : Forsake Vanity and look after Heaven . Sickness intangles the Body in a thousand Miseries , but frees the Soul from as many . 'T is the saying of St. Paul , Though our outward Man perish , yet the inward Man is renewed day by day . Hence though Sickness seem evil , nay the worst of Sufferings , it then becomes the best , when it renders the Sick Person more holy . Many when they feel the pain , correct the crime . A sick Soul seldom inhabits but in a healthy Body . Sect. 12. The Sickness of the Body is the Salvation of the Soul. SIckness exhorts to Parcimony ; disswades from Lust , and is the Mistress of Modesty . Do thou lay aside all Care , whatever happens to the Body thou art safe , to the Mind be in health . For the sickness of the Body has been of great advantage in many to the health of the Soul. That sublime person rais'd from nothing , from the Water below , elevated to the Stars , who keeps the Keys of Heaven , whose only shadow expell'd the Distempers and Diseases of the Body ; being once ask'd why he suffer'd his own Daughter to lye under the Oppression of a violent Disease ? made answer , It is convenient for her . How knowest thou but that it may be as convenient for thee ? The same Person , when he found his D●ughter might be safely Cur'd , recover'd her , and made her fit to Cure others . Do thou also take care that thy health may do thee good , and perhaps thou shalt recover . Lastly , take care of thy Soul above all things , and offer it up to the Heavenly Physician to be Cur'd . And as to what remains , hope if not for what is needful for , yet for what is convenient fot thee . Sickness is a very unpleasant Companion , but a faithful , which often pulls ye by the Sleeve , and admonishes thee of thy condition . A saithful Admonisher is a most certain safeguard in danger . If the Sickness be remediless , be silent and rejoice , for that thou shalt be the sooner free from a loathsom and ruinous Prison . Most excellent was the saying of Gregory Nazianzene . A sick Soul is near to God. Sect. 13. Sickness admonishes us of Eternity . HOW great a Benefit is this , that the Miseries of this present Life , by a short Experience should admonish us of Eternity . Therefore let the sick person labour to avoid infinite Miseries , while so impatiently endures the Bitternesses here ; let him learn by pains not long lasting to avoid pains Eternal , which neither Pothecary nor Physician , no Drug nor Herb , not Death it self can Cure. There are several ways to Death ; but , but one to Eternity . Anaxagoras dying in a Foreign Countrey , when his Friends ask'd him , whether he would be carried back into his Countrey , There is no necessity , said he , and added the reason , for the way is wide enough every where to the Infernal Shades . This answer may as well be fit those who are Travelling up to Heaven . O happy and profitable Flame of a Fever , because short ! O dreadful Funeral Piles of Hell , because Eternal . Some Remedies are made out of some Poysons , and oft-times a small and present pain admonishes us to prevent the approach of Excessive pains that threaten to twinge us : And that which was troublesome became profitable . Thus every Disease the more it perplexes and torments us , the more it admonishes us of Eternity , either in perpetual Joy or Misery . Let the healthy take care , let the sick be mindful whither they go . Pleasure and Sorrow here are bounded within very narrow limits . All the Felicity of Mortals is Mortal ; and within the same bounds are all Miserie 's restrained . For bright Eternity no limits knows . So that , an Age of Time , a Tittle shows . Sect. 14. Therefore is Death to be desir'd . I Have said , Infirmity of Body is often to be desired , to the end thou maist be the sooner a Freeman and a Victor . This did he desire who said , Most gladl● therefore will I glory in my infi●mities . For my strength is made perfect in weakness ; therefore have I delectation in Infirmities . As a good Sword may be often in a bad Scabbard , so in weak and sickly Body of●-times lyes hid a stout and couragious Mind . That strength is to be desired which neither Time nor Fortune decays . A sick person is not fit to carry Burthens , or for digging and delving , but to exercise his patience , and maintain and increase his Faith. So a Shipboard , the stronger Row , but the more prudent stand at the Helm . Life is like a Ship , ●ossed with the Waves of Business , and the Sea of the World ; it has its Oars , and its Helm . If thou canst not perform the meaner Offices , apply thy self to the more noble . The true and generous strength of Man is in his Soul. The Body , the Soul's House , how strong or how weak it is , is nothing to a Guest of a few days : If the House fall , there 's a necessity of removing somewhere else ; and being hence excluded , that necessity carries us unto a perpetual Mansion . Strength is perfected in weakness ; so that although it seem so bad , yet is that evil so much the rather to be desired , as being the prevention of a greater . The condition of most is then most prosperous , when most infirm and weak . Sect. 15. What is to be read in Sickness ▪ ZEm the Son of Demius , having consulted the Oracle to know how he might lead the best Life , had this answer given him . If he made himself of the same colour with the dead , that is , if he conversed with the dead . Or as Suidas expounds it , if he read the writings of the Ancients . To dwell among Books , being to live among the dead . And this familiarity with the dead is the best Life . But it is the same madness to lay before the Sick whole Libraries , and huge Volumes , as to set before them full Meals of Flesh . A little Broth or a small Sallet must serve them , so a little Book is enough for them for several Months : However still something is to be read to the Sick , if the Disease and Pain will give leave , but they are to be read as they eat . What they eat , they do not presently swallow , but chew first . So what they read , they must not carelesly pass over , but they are to consider , and as it were to weigh every little sentence . Otherwise to read is to neglect . But let the Sick Mans only Book be Christ Crucified . Let him read that Book continually , wherein he will find as many Comforts , as Words and Wounds . Sect. 16. In Sickness we are often to pray . SO I say we must always pray in sickness . Neither is this a thing of any great difficulty to a sick person . For either with his Tongue if he have strength enough , may he pronounce his Prayers to God. Or if his Tongue be numm'd , or that his voice be intercepted by weakness , a suppliant Mind is to be lifted up to Heaven , while the Body lyes quiet , but only for some ardent groans that distinguish these private Colloquies with God in Sickness . But there is also a sort of Sickness that does not only interrupt the voice , but even oppresses the very Soul it self : But then Patience and Suffering are to be offered up for Prayers to God , to whom Pain is a grateful Sacrifice , so that Patience be joined with it . He prays well , who suffers well . Neither may he be said to pray , but to obtain by Prayer of God , who sends such Eloquent Messengers to him as Pain and Patience . But let him be such a sick person , whose Speech may be interrupted , whose Mind may be broken , and whose Patience may be at a loss . Yet there is a way for him to pray . Let him look about , he shall see some sitting , some standing by him , ready to help and assist him . How easie is it then to cast in a word by the by ; how easie is it for him to point or cry to his Friend , say this Prayer , read this Psalm , or that Paragraph . Who so hard-hearted , as to deny so small a Duty to the Sick ? So that when a sick person cannot pray with his own , he may with anothers Lips. And therefore I repeat this again , Pray always in Sickness . We can never unseasonably have recourse to God. Sect. 17. In Pain , and at other times , what is to be meditated upon , what to be done every day . A Man that trusts in God , though oppressed with Miseries , and full of Pain , may rightly say this ; while I breathe I hope , and so much always the better the nearer to my end I find my self . Seneca has most excellently Philosophized concerning pain . No Man , saith he , can feel excessive pain and long ; for thus has Nature most favourable to us ordered it , that pain should be either tolerable or short . For the intense excess of grief finds an end . Therefore this is the Comfort of vast pain , that thou must of necessity cease to feel it , if thou feelest it over-much . But this is that which troubles the unskilful in the pains of the Body : They are not content with their Souls alone , they have still so much Business with the Body . And therefore O Sick Person , accustom thy self by degrees to wean thy Soul from thy Body , and to converse with thy better and more Divine part ; but with thy Body , the frail and weak part no more than needs must . And though pain is seldom so constant but that it has some intermission ; therefore do not think that all Exercise of the Soul is to be omitted , when thou lyest sick , when thou feelest pain . Above all things , take care that thy Morning Prayers , and thy Evening Examination of thy Conscience , as much as in thee lyes , may make a due progress : If thy Tongue fail thee , let thy Mind pray . Never begin the Night , nor compose thy self to sleep , till thou hast examined thy Conscience : In the day-time when thy pain-ceases or relaxes , take a good Book , and there read and weigh every Period ; every Day set aside a small Hour for Prayer , pious Groans , and humble Ejaculations ; so thou wilt believe thy self to have pray'd an Hour in Heaven . At the beginning and end of all thy Prayers , refer thy self wholly to the will of God with a prepared Obedience . All which things are so far from difficulty , that a dying man may perform them , as well as he whose Pain is not so severe . If thou canst not , or rather will not perform these Duties , yet for that one little Hour patiently endure thy Pains : Make not thy Misery more intollerable than it is , nor burthen thy self with Complaints . Pain is the Lighter of Opinion and Conceit , and not to the Weight . On the other side , if thou beginst to exhort thy self , and say , 'T is nothing , or else it is very little , let us endure , it will be over by and by ; thou wilt make it easie while thou believ'st it so . Every Man is miserable as far as he believes himself to be so . Sect. 18. We are of one Opinion in Health , of another in Sickness . LAcides the Philosopher , when he had lost the most of his Houshold-Goods ; We dispute , saith he , otherwise in the Schools than we live at home . Thus the Healthy well suggest a thousand Consolations to the Sick : But where is that sick person who is able to comfort himself . How like Glass is our Srength , crackt with the least crush . We think our selves made of Brass , when we are in health , and in a manner challenge pain ; but when they come , we fly them , we fall , we lie down before any Conflict with the Enemy . We are Men , thou sayst , and dying Bodies are not able to endure the force of Pain , I deny not but that Humane Bodies are frail , yet not so infirm , but that they have strength enough to endure any Affliction ; unless the Mind be weaker than the Body : 'T is our softness that causes so many Deserters of Courage , while they refuse all Extremities as intollerable ▪ But Courage dies , if you take away the Subject of it , which is , Difficulty . Sect. 19. Pious Ejaculations to God in all Sickness and Infirmity . O Lord , my Strength , my Power and Refuge in time of Trouble , Jer. 16. v. 19. It is the Lord , let him do what seemeth him good , 1 Sam. 3. v. 18. O Father , Let Job be well tried , because he hath answered for wicked men , Job 34. v. 36. Before I was troubled , I went wrong ; but now have I kept thy Word , Psalm 119. Therefore have I delectation in Infirmities , in Rebukes , in Necessity , in Persecutions , in Anguishes , for Christ's sake ; for when I am weak , then am I strong . 2 Cor. 12. 10. And now , O Lord , deal with me according to thy will , and command my Spirit to be received in peace . Tobias , c. 3. v. 6. Sect. 20. Certain Vices of Sick-people . FIrst , To listen after Curiosities , News and Trifles . 2. Not to give Ear to the Admonitions of Death . 3. To complain of those that look after them . 4. To refuse their Dyet as ill drest . 5. To find fault with the Bed , as ill made . 6. To believe they are not well lookt after , and therefore to murmur and be angry . 7. Seldom to discourse of God and divine things . 8. Not to be resign'd in all things , and submissive to the will of God. 9. To believe some things intollerable , and not digest all things with a Christian Patience . Now I would fain know of thee , O sick Man , what concerns it thee , what is transacted in Germany , France , Italy , or Spain ? Do thou rather enquire what is done in Heaven among the Saints ? Or what is done in Hell , among the Cursed . Let the dead bury the dead . Do thou only mind thy Salvation ; that 's the onely one thing necessary . VVhat hast thou to do with News and false Reports ? Thou dost not profit thy self thereby , but offend others . Why art thou angry with those that mind thee of the approaching danger ? Know 'em , they are the Heralds of Death . I beseech thee do not imitate those old Men , many of which perhaps thou hast known , to whom it was death to hear any one disccursing of Death . Hast thou not hitherto profited more then so childishly to fear Death ? Hast tho● not learnt in so many years calmly , quietly , and undisturbedly to die ? What are thou afraid o● ? Commit thy self entirely to the wil of God , and ▪ thy business is almost done . If thou wilt believe those who have had a large prospect into Truth ; All life is a punishment . Here I seasonably cite to thee the words of the wise Roman : Being thrown , saith he , into this deep and unquiet Sea , flowing with uncertain Tydes , now advancing us with sudden encrease of Riches , now again leaving us upon the barren Sands of greater Losses , we can never stand fixt in any place . We float up and down , are washt one against another , and sometimes we make an absolute Shipwrack , but are always in fear . Neither is there any Port , but that of Death , to them that sail in this stormy and tempestuous Ocean . But every Mans Credulity deceives him , and a willing forgetfulness of Death , for the sake of those things which he loves . Daily we behold the Funerals of persons known and unknown ; yet we mind other business , and account that unexpected , which was foretold us all our life-time before . 'T is not the injustice of Nature , but the depravedness of humane Reason that takes it ill to forsake that place , to which it was admitted but of Courtesie . He is unjust who will not leave the disposal of the Gift to him that gave it . And an extream piece of Covetousness it is , not to look upon what a man has received as gain , but what he restores as a loss . Ingrateful is he that calls the end of Pleasure an Injury . A Fool , who thinks there is no good but what is present ; immediately all pleasure leaves us , and is snatcht away almost before it comes . Over-narrow and circumscrib'd are his Joys , who thinks he possesses only what he has and sees . Therefore let us rejoyce for what is given , and restore it when 't is requir'd Death seises upon one at one time , he will pass by none . Therefore let the Soul lie upon the watch , and never be asraid of that which will necessarily happen , which is uncertain , and always to be expected . I know not whether it be a greater piece of Folly to be ignorant of that Law of Morality , or more impudent to deny it . All Men , all Creatures look toward their latter end ; who ever is born , is destin'd to die , and prepared for an Eternity . Sect. 21. Certain Theses which the Sick are to contend against with all their might . The first , Concerning God. T Is an Impiety against God , the chief Parent of the World , to complain in the least , as if he should send a Sickness either too troublesome , or too unseasonable . Rather let us say with Job , As the Lord pleases , let it be done ; the Name of the Lord be praised . And with the blessed Quire , let us sing , He hath justly done all things ; For whether God wound or heal , he shews the Care and Affection of a most compassionate Father towards us . The second , Concerning the sick Party himself . A more violent Disease requires not longer or more constant Prayers , but a longer and more constant Patience ; by which whatever is accounted difficult , is more easily performed . The seasonings that make Sickness pleasant , are frequent Groans to Heaven , the remembrance of Afflictions suffered by all the Saints . Repeated Ejaculations , sometimes to the Holy Trinity , sometimes to Christ for constant Patience , and a happy passage out of this Life . The Third , Concerning other Men. We are to submit as well to the Physicians of the Body , as the Soul. To those that come to visit us in Sickness , we are to shew a good Example of Patience and a composed Mind . And though the Disease be grievous , though many things afflict us , though some things displease us , other things are not done to our minds , never to fret and murmur . All our Troubles are to be season'd with the hope of Reward . Our Deeds and Sayings to be rendred commendable by Submission and Patience . Sect. 22. The Thirst of a Sick-man , how to be cur'd . MOst sick People are afflicted with Thirst , especially they that are in Feavers . We will shew them Fountains , whence they may take their fill . A Thief notorious for the murther of several , was taken in the lower Austria , and fastned to the Wheel , where his Thighs were first broken , to prolong the Torment of an extraordinary Criminal , for a terrour to others . But this Malefactor shew'd himself a man , and began to be a most Religious Christian in the midst of his Torments ; for at every word , he breath'd out nothing but Patience and Repentance . He called upon God continually , implor'd Pardon for his Crimes , and like a Pretcher , began to dehort the Standers by from wicked Courses , such as he had taken . By this it grew towards Evening , when the Multitude flock● , some as Comforters of so great a Sufferer ; though indeed only as Spectators of a generous Patience . For he prostrate to his Punishment , that he might find a better Life , asswag'd his present Pain with the Hope of future Happiness ; and gave God thanks , who in his Wrath had remembered Mercy , and had chastiz'd him to spare him . But in that slow Torment , which it was thought would have lasted three days , he only pray'd a quick Death to end the Fury of his Pains , or the opportunity of a Shower to asswage his burning Heat and Drought . It was observ'd that he had the Assistance of both ; for towards Sun-set there fell a plentiful Shower , and in short , while after his Torments and his Life ended both together . Behold , O Christian , thou hast also thy Wheel , though a more gentle one ; thou art ty'd to thy Bed as to that Wheel : And perhaps not only Pain but Drought may afflict thee . Therefore that a seasonable Shower may fall upon thee , cause thy Bed to be made in Golgotha , at the foot of that Cross , to which the Saviour of the World was nail'd , from whose Body fell Showers of Blood. There drink , there refresh thy self , there satisfie thy self ; being well●ssured that thou shalt be the more perfectly cured , the more largely thou drinkest . Sect. 23. The Sick-man's Handkerchief . CRosildis the Queen of the Franks , as Gregory Turonicus reports , being cruelly used by Amalan● her Husband , sent a white linnen Cloth dipt in her Blood , to her Brother Childebert , as much as if she should have wrote to her Brother , and have sayd , Seest thou these Marks , Childebert , and canst thou brook them ? Canst thou behold the Sufferings of a Sister and wink at them ? Wilt thou not revenge and deserd m● . Behold , O Sick-man , Christ sends thee a Handkerchief , nay two ; the one from Mount Olivet , liliberally dyed in his Blood ; in the other , thou seest his Face besmear'd with Sweat , Spittle , Blood , and Tears , while he dragg'd his own Cross to Golgotha . These linnen Cloaths Christ sends to thee be-purll'd with his Blood , wherein he has wrote these words ; This Sweat , O mortals , your Sins forced from me : Can you see these and not abandon your former wicked life ? Certainly no person mo●e truly bewails suffering Christ , than he who begins to hate those things for which Christ suffered . Sect. 24. The Sick man's Bed. THE Sick-mans Bed burns , though upon Sard●n●pa●●s's Down , ●r the Roses of Smyrd●●ides , is , may be soft . Sm●ndi●●des a young man , samous for his Effeminacy , finding that the tender Feathers hurt his Skin , would needs try whether he could lie any softer upon a Bed of Roses , and yet that fragrant and soft Lodging was too hard for his delicate and tender Sides , because the Feathers had wheal'd his Skin the Night before . A Sick-man , though he lay upon Hare's-wool , or Partridge Feathers , would think he lay hard . But he is to be pardon'd ▪ his Pains cause him to complain . But we can shew you Beds much more uneasie . Laurence the Martyr , had a beginning Gridiron for his Bed Af●er him Vincentius the Martyr , and many others . This was a hard and uneasie Bed indeed , yet Love made it soft and easie . The Persians formerly inflicted , a most severe Punishment upon the Persians , which was called Scaphismus , ; for the Christian that was to be tormented , was layd upon his Back between two hollow pieces of Wood , with his Head , Hands and Feet out : For his Food , he had Honey and Milk , poured into his Mouth against his will. Thus in the D●y-time he was exposed to the heat of the Sun , with his Eye-lids distended upward and downward . His Head , Hands and Feet were also at the same time anointed with Honey , which brought infinite swarms of Flies and Wasps to feed upon his bare Flesh , so that the Corruption extending to the enclosed parts , engendred Worms ; which together with the Flies and Wasps made a tedious Banquet upon his miserable Carcase . And this Torment was the Martyr forced to endure , sometimes fifteen , sometimes seventeen , and sometimes more D●ys together . Consider this Bed , O Sick man , this miserable and tormenting Lodging of a suffering Martyr ; How gentle are thy Pains to his ! How soft is thy Bed to this ! How is thy Disease a matter of nothing to these Torments ! Be silent therefore , and preserve thy Patience . He that is a Companion of the Cross , shall be a Companion of Paradise . It was an excellent Saying of the blessed Salvianus ; To me it seems to be a kind of health , for a man to be only sometimes in health . Sect. ●5 . The Garden of Christ is the delight of a Sick-man . WHen Jesus had spoken these words , he went forth with his Disciples over the Brook Kedron , where was a Garden , i●to which he entred and his Disciples , John 18. v. 1. Enter this Garden , O Sick-man , all the Saints invite thee : Here shalt thou hear things to be admir'd , and see things more wonderful . In this Garden , Joy it self began to grow sad . My Soul is exceeding heavy , even to death , tarry ye here and watch . I beseech thee , let these words concern thee , O sick Man. Tarry here a while , and watch with thy Lord. The Spirit is ready , but the Flesh is frail . O Father , if thou wilt , remove this Cup from m' , nevertheless , not my will , but thine be done . Yet the third time he reiterates this Prayer . Father if this Cup cannot pass from me unless I drink it , thy will be done . In these streights , O Christ , there is no Man living that can mitigate the least of thy pains : None that can supply thy place , that can give the least word of Consolation to thy Sorrows . Thy chiefest Friends forsake , thy Disciples more forward in their Tongues than Hearts , renounce thee ; a little before prepar'd to be bound and die with thee , anon seeking which way to save themselves by flight . Only thou alone , O Christ , watchest , prayest ; thou dost both labour and sweat . O happy Garden , be purpled by thy Lord , and studded as it were , with the starry drops of his Blood. Thou heardst those groans and sobs , those sighs intermix'd with Tears , those Prayers interrupted with deadly Moans ; privy to the Sorrows that overwhelmed Christ , to the Sleep , that seized his Disciples . Others talk of the Gardens of Adonis and Alcinous ; they were Trifles , wild Fields overgrown with Brambles , compa●ed to thee . The Elysian Fields are nothing in respect of thy Dignity . Nor should I err , to say , thou wert a Paradise more happy than the first . O happy Earth , that drankest the Blood of thy Lord , on which before ne're fell so precious a Dew . But , Oh Earth , didst not thou blush to be prest with so Sacred a weight ; to be sprinkled with so noble a Liquor . Yes certainly , thou didst begin to blush , be-scarleted with that most precious Vermillion , when the new Gardener had watered thee with his Distilling Purple . From this Gardener●let the sick Man learn to pray . In this Garden to gather Posies , is to join together several Acts of Patience . Sect. 26. Christ's Bed among the Olives . THere is no more effectual Comfort to a sick Man than that Bed of Christ in the Shades of Olivet . But Oh! 't is very hard and full of pain . Behold and attend . No sooner was Christ entered into the Garden , but he began to fear , look pale , be troubled , groan , display his sadness , confess his heaviness , betray his Anguish in his Countenance , to desire Companions in his watching and his prayers , often to go and return to and fro from his Company , yet no comfort or quiet could he find . And then behold again how he falls upon his Knees , how he intreats the wrathful Father , how he interrupts his words with sighs , and begs that the Cup may be removed , yet not desiring his own , but the will of the Father to be done . How he wiped off the trickling Sweat from his bloody Cheeks . In this Fatal Bed of Earth , O Spectacle to be bewailed of Men ! Even to be lamented ▪ by the Angels themselves . And his Sweat was like drops of Blood trickling d●wn to the ground . Thus Christ wept and lamented with his whole Body ; the Tear● and those bloody ones burst forth every where . Suci● haste did the Divine Love make to our Salvation , that by Bands seemed to him to be delayed , the Scourge and Pill●r to be tardy , and the Thorns and Nails to tarry too long ; the very Cross it self seemed to be deferred . So God loved the World. O immense Love , for the fulfilling whereof , one Death was ●…ugh , which before Death , caused Li●…e●● to die ; so that the most Loving Jesus , was constrained to perish Limb by Limb , to consume Drop by Drop , and by the slow distilling of his Blood to breath out his Soul several ways : And yet he loved more , than he suflered ; and more he desired to endure , than Humane Nature was able to bear . Death seemed to him the slightest of his Punishments , nor was it enough for him to die once in Golgotha , unless he had died before in Gethseman . It had been a small thing for him to have expired between Thieves , had he not reaked before with bloody Sweat , to shew how he had been Scourged . O Christ ! As yet the Roman Executioner does not appear , the hooked Wyre does not yet tear thy Flesh . The great Nails are not yet driven through thy Hands and Feet , and yet already such plentiful Fountains of Blood flow from thee . What will become of thee to Morrow , when thy whole Body shall be but one Pool , one continued Wound ? To day only Rivers , to Morrow Seas of Blood will flow , and this little Bed among the Olives will seem soft in respect of that cruel and severe Lodging upon the Cross . In either of these , O my sick Friend , lay thy self down , and thou wilt presently feel ease from all thy pains . Thou wilt easily bear thy own , when thou considerest the Torments of thy Lo●●● . Sect. 27. The Consent and Harmony of Humane with Divine Will. AS there is nothing more easie for the healthy , for the sick , or for dying persons to do , so there is nothing more profitable than to will what God will. This is to be practised Day and Night , Morning , Noon and Evening perpetually , constantly , by Sick and Healthy , and by all Men. Epictetus was a most wise Doctor in this , by the bare instructions of Nature . I think that better , saith he , what God will have done , than what I my self . I wait upon him as a Servant ; I desire what he desires ; I wish for what he wishes . Whatever his will is that is mine . And that he may shew the manner how , in all Humane Affairs the will of God is to be followed , adding this Moreover . Always , faith he , I chuse to will that which is done . For whatever is done ( sin excepted ) is done by the will of God. For which reason this most wise Philosopher admonishing every Man ; never require that those things which are done , should be done according to thy Disposal . But if thou art wise , be content that things are done as they are . He that accommodates himself to necessity is wise , and is privy to the Humane Mysteries . Epictetus discoursing more affirmatively of conforming the will of Man to the Divine Will ; I should desire , saith he , to be seized by death , employed in no other business than in curing my will , that being free from trouble and impediment I might say to God● , Have I ever violated thy Precepts ? Have I misapplied the parts which thou gavest me ? Have I ever accused thee ? Have I ever found fault with thy Government ? I fell sick because it was thy will. Others fell sick , but I willingly . It was thy will , I should be poor , I was content . I never was in command , because it was thy Will. I never for that reason coveted or sought after Honour . Didst thou ever see me the sadder for this ? Did I ever approach thee with a Countenance chearful ? Prepared to obey whatever thou commandest . Wouldest thou have me abandon the Gaiety of Masks ? I am gon . And I return thee most hearty thanks that thou wi●t be pleased to admit me to thy Enterludes , to behold thy Works , and understand thy manner and order of Government . Let such a Death as this seize upon me , either Thinking , VVriting or Reading . O Heavens ! How like a Christian , how like a Wise Man , how like a Divine Person ! What do we do , O Christians ? What shame possesses us if we blush not at these things ? We are Brute Beasts , yea , Stones and Rocks , if our Sences return not to us , upon this bright and resplendent Information of Nature . But let the Rebels to Divine Will hearken ; let them hear and answer to Epictetus , requiring from them nothing but what is ●ust . Shew me , saith he , any one who is sick and happy , in danger and happy ; that dies and is blessed . Shew me , saith he , a Mind that is of Gods Mind , one that never acouses God nor Men , finds fault with nothing that befalls him , who is in wrath with no Man , who envies no Man ; then shew me the person , who of a Man desires to become a God. Certainly it may be done by this Conjunction of wills . Therefore let not the sick person refuse to be wise with the same Epictetus : And let him say , Carry me , O God , and thy Divine Will , whither I am by thee appointed . For I will follow cheerfully . For if I obstinately and wickedly hang back , I shall be compelled to follow . Therefore if it be the will of God , let it be done . Therefore let us in all things , in Sickness , in Death , submit to the Will of God ; or let us confess our Antipathy and Aversion against all that is good and right : He desires to be wicked , who for the nonce refused to be good . Sect. 28. Despair to be prevented . THere is nothing more dangerous than despair , nor can the Enemy of Salvation find out any thing worse for Man. For all other things are mitigated by their own Cures . This is the chiefest and the last of Mischiess , so that when it oppresses the Departing Soul , there is no room for any remedy . Therefore is it always , especially in the end , more vehemently to be withstood , because it then presses on with greater force , and there is no delaying such Councils as are fit to be taken for thy Salvation . The neglect of the last Hour is altogether irreparable . He shall never rise again , whose fall is deadly there . Therefore at length awake , O sick Man ; 't is better never wake till the Evening . What is ill delayed , is worse omitted . Lift up thy Eyes to Heaven ; the Breast of thy Crucified Lord is always open , his Embraces always expanded ; his Wounds always prepared to health . Neither is there any necessity of long Prayers . Repent that thou hast been in an Error , and thy desire possibly is granted Say from thy Heart , I have sinned . Thou maist hope God is propitious to thee . Promise amendment ; and thou maist obtain pardon . There is no sin of Man so great , but the Mercy of God is above it . Hope for this ; Hope maketh n●t ash●med . The Lord is loving unto every Man ; and his Mercy is over all his Works . Here the Lord himself ▪ Is my hand shortened , that it might not help ? or have I not power to deliver ? But we are for the most part altogether deceived : Fervent in sin ; after sin committed , cold ▪ We exult in sin , despair when we remember our sins . Many sin out of hopes of pardon . Both bad , but this latter far worse . Therefore cast away that fatal burthen of sin : There is one , who being sought to , will take it from thy Shoulders , who has taken greater burthens from others ; to whom there is nothing hard or difficult . Only do thou make no delay . And though there be no excuse for a slothful delay ; yet a late amendment is not without commendation . It is better to repent late than never . Therefore take to thy self Courage and Breath ; a few Tears will extinguish the Flames of Hell. An humble and a contrite Heart God will not despise . Sect. 29. The hope of better Life mitigates our Miseries . VVIth Seneca , I demand of thee , O my sick Friend , why dost thou wonder at thy Miseries ? Thou art Born therefore , that thou shouldst lose , that thou shouldst perish , that thou shouldst hope , that thou shouldst fear , that thou shouldst disquiet others and thy self too , that thou shouldst fear and wish for death , and which is more , that thou shouldst never know thy condition , nor when thou wert safe . Besides that every thing of future is uncertain , only that we are certain to decay for the worse ; the Journey to Heaven is more easie , when we have dismissed our Thoughts from worldly Conversation . For so they become lighter and freer from Dregs . Great Genius's never covet a long stay in the Body , they long to be gone ; they hardly brook these narrow , they desire to wander through sublimity , and take a prospect from above of things below . Therefore it is that Plato cries out , The Soul of a wise Man always leans towards Death . This it desires , this it meditates upon , covetous of higher Objects . And how clear is that of Plato , concerning a better Life ? He , saith he , that spends his Life in the study of Wisdom , seems to be the person who will die with confidence , full of good hope , that he shall obtain great rewards , if he die . This the Ancients saw in the dark ; and thou canst not see it by the light of the Sun. What then , my sick Friend , do the things of the Earth trouble thee ? Shortly thou shalt inhabit Heaven . Thither aspire ▪ and whatever miseries thou feelest , thou wilt feel them the less . Sect. 30. True Hope is a Blessed Life . I Do not for this make use of either Poets or Philosophers . 'T is a serious thing . I will drink to thee out of the Fountain of Divine Eloquence . Therefore lay aside thy sadness , and with a certain hope , say with the Doctor of the World , I know whom I have believed , and I am perswaded that he is able to keep that which I have committed to him against that day . Wherefore art thou afraid , O Man , of short hope ? hear the Son of Syras , Who feareth the Lord , standeth in awe of no Man , and is not afraid , for the Lord is his hope and strength . Blessed is the Soul of him that feareth the Lord ; in whom putteth he his trust , and who is his strength ? The Eyes of the Lord have respect unto them that love him , he is their mighty protection and strong ground , a defence for the health , a refuge for the hot of noon day , a succour for stumbling , and a help for falling . He setteth up the Soul , and lightneth the Eyes ; he giveth health , life , and blessing . The Kingly Prophet how Couragious is he ▪ how undaunted , having a prospect of his own Funeral . I will lay me down in peace , and take my rest ; for it is thou Lord only that makest me dwell in safety . What that safety is , he expresses in another place . For thou hast been my hope , and a strong Tower for me against the Enemy . I will dwell in thy Tabernacle for ever ; and my trust shall be under the covering of thy wings . But thou wilt say , my Impatience makes me hope ill ▪ Here I will help thee again : Cry with David , Thou art my hope , even from my youth . Frequently this King cry'd out . God is my Salvation , God is my Hope ; and also exhorts others to do the same : Trust in him , O ye people , pour out your hearts before him . Wherefore dost thou not follow him that goes crying so loudly before thee ? Say therefore from thy Soul , O think upon thy Servant according to thy word , wherein thou hast caused me to put my trust : The same is my Comfort in my Trouble . And with Jeremy the Prophet . I nevertheless obediently followed thee as a Shepherd , and have not taken this Office upon me uncalled . Thou knowest it well . Be not thou terrible unto me , O Lord. For thou art he in whom I hope , when I am in peril . Hear him in another place . Leave off from weeping and crying , with-hold thine Eyes from Tears , for thy labour shall be rewarded , &c. Job is most confident in this . Though he slay me I will trust in him . The same he utters upon the brink of Death . After darkness I hope for light . Was there ever , saith the Son of Syrach , any one confounded that put his trust in the Lord ? Whoever continued in his fear and was forsaken ? Or whoever did he despise that called faithfully upon him ? For God is Gracious and Merciful . He forgiveth sins in the time of Trouble , and is a defender of all that seek him in the Truth . And Hosea , Therefore hope still in thy God ; for , whoever put their trust in God , are not overcome ; Besides , That the Lord is good unto them that put their trust in him , and to the Soul that seeketh after him . The good Man with stilness and patience expecteth the health of the Lord. Truly , saith Nahum , the Lord is Gracious , and a strong hold in the day of Tribulation , and knoweth them that trust in him . And we also know , saith St. John , that when he shall appear we ▪ shall be like him , for we shall see him as he is . And every Man that has this hope in him , purgeth himself , even as he is also pure . Hope therefore most firmly in the Goodness of God , and thou shalt walk before the Lord in the Land of the Living . Sect. 31. Tranquility proceeds from true Hope . TVrn again , O my Soul into thy rest , for the Lord hath rewarded thee . Art thou wearied with so many sorts of Labour ; behold , the Lord is at hand , and he will put an end to all thy Labours . The beginning of thy rest is Sickness and Death . Cease therefore , O my Soul , to be willing to be miserable , and to consume thy self with so much turmoiling . Painful Beginnings thou wilt say . 'T is very true . But thou knowst that no days are less quiet than those that are next to rest . No days less Holidays than those that precede Festivals . So it is with thee . But thy rest shall be Eternal . The preparation tires thee , shortly the Paschal without end shall follow . Go to then , and expend a little Labour and Grief . By and by thou shalt behold the Gate , not that which leads out of this Life ; but that which leads to Eternity . Then hadst thou but begun to labour , it would prove sufficient , if he for whom thou labourest think it so . Therefore , O my Soul , dismiss vain things to vain people , and turn thee to the Lord who hath rewarded thee . His Mercies toward thee hath been innumerable ; thou maist sooner number the Sand of the Sea than them ; by which he designs to open thee the way to Heaven . Bernardus Clarevallensis recommended this particularly to his Friends , to cast the Anchor of their hope in the safe Bay of Divine Mercy . Therefore let that Verse of the Psalmist . In thee , O Lord ▪ have I put my trust , let me never be put to confusion . Sect. 32. Comfort in Pain . THen should I have some comfort , yea I would desire him in my pain that he would not spare , for I will not deny the words of the Holy One. With this Comfort therefore while my pains do burn me , I will warm my Zeal , and recollect my Courage , when ▪ the Excess of my Torments shall bring me certain hope of Death . For I know that while the pains as it were of Childbirth Crucifie me , the Rest and Tranquility of another Life is preparing for me ; and that the Mercy of God shines over me , either inflicting Death , or defending my Life . Therefore let not God be delayed through any commiseration of me . For if I die , I shall escape free and secure from my Sins , nor shall I ever any more resist the will of God , as one that has left this Life , and the Inconstancy of Mortals . Yet I am very much afraid of my weakness , lest I should faint in the right road , and in my holy purpose . Seeing then that hitherto , through the Mercy and Grace of God , I have remained stedfast in the truth , I would not depart from the Innocency of my Life , though I have a firm hope , that it will never be that I shall contradict the will of God , but rather that I may be always able to attend and wait upon it : Which when God shall be pleased to fulfil in me , I am so far from praying against it , that I shall rather esteem it as a great favour . For when I ought to endeavour to be hol● , there is nothing which I can receive at the hands of the most holy and pure of Spirits , God , that can be harmful , if not rather profitable for me . Come then pains and exercise my patience , as God has given ye leave . To begin to die , and not to be in pain , scarce happens to any Man. Through pains we pass to Death . That is the high road . A little while we must be in pain , that we may not be in pain to Eternity . Sect. 33. Patience mitigates all pains . PAin is a sharp , cruel , horrid , sad , bitter thing , contrary to Nature , hateful to the Sences , yet which by the assistance of our Age may be mitigated , or else little or nothing felt . He that in this Combat unwillingly turns his Back , but makes a resistance cordially and with all his might , is always Superior , always gets the Victory . Why , O Clay , dost thou murmur against the Potter ? He designed from Eternity one Vessel for Honour , another for Dishonour , another for another use , yet all Brittle and Mortal . Wherefore then dost thou repine ? Complaints and Repinings are but an addition and increase of the Distemper . For nothing so much exasperates the heat of a Wound , as the impatience of enduring the pain . All repining turns to its own Torment . Thus while the wild Beast moves the snare he is taken . Thus while the affrighted Birds disorder the Lime-twig , they hang by the Feathers . There is no Yoke so strait that does not less hurt him that bears it willingly than him that resists . There is but one mitigation of terrible pains , which is to suffer , and submit to necessity . Wherefore then dost thou add a Disease of mind to sickness of Body ? Making thy self more miserable by murmuring , and provoking him the more thereby , who beholds the Sufferings of Men from above , and considers their Patience , with a design to reward it . But the sick Man objects ; thou canst not make me not to feel what I feel . My tender sick Friend , if no where else , at least suffer patience to inhabit in thy Ears . I do not deny pain to be pain , but I say it may be lessened by patience . Which if it take not away all sence of pain , yet it gives thee the Victory over pain , while thou hast strength to endure it manfully . Therefore the Mind is to be roused up , to be armed and embattelled against its Enemies . An unprepared and impatient mind is dejected at the least Misfortunes ; like a Coward , that upon the sight of the Enemy throws away his Arms and flies ; thus the thought of pain Exanimates a sluggish mind , which had it held but out the Buckler of Patience had proved a Victor over pain . Patience not only augments the Courage of the Mind , but mitigates the sharpness of the pain . So that if it be never so violent , however begin then to hope : Excess of pain promises an end . For extremity of Grief is the beginning of Joy. This is the ●aw of Contraries ; the one arises from the conclusion of the other . But are we not ashamed that so many Christian Boys and Girls have joyfully endured what we Men could not bear without weeping and complaints ? Why tremblest thou ? Resume thy Courage ; hope in God , the end is at hand . The pains are terrible but short . And it is a Noble thing for a true Christian , neither to give way to pleasure nor to pain . Sect. 34. An Example of Patience in a Beggar . BEhold , I beseech thee , lying at the Pool of Bethesda , a Beggar ; a Beggar do I say ? Yea a diseased Beggar . Alas , Poverty it self is a disease long and redious enough . If pain of the Body attend it , the evil is redoubled , which cannot be endured but by a double portion of patience , as in this Paralytic . He was so indigent that no body would help him into the troubled Waters . No body would so much as compassionate his Poverty . All ▪ What a hard case it is to be at the same time , both poor and sick ? This Mans Disease was not of a Months or a Years standing . He had lost the use of his Limbs Thirty and Eight years ; a breathing Carkass , a Funeral before Death , and buried while he yet lived . Sick people think a Day a Month , a Month a Year , a Year an Age : How many Ages could this Man but think so many Years ? Yet behold his patience , he lost not his meekness of Mind . Neither in this desperate Sickness had he wasted all his hope and patience . He envied no body , he repined at no body , he reproaches no body . He accuses no Man , condemns no Man ; wishes no Man his ill Fate . Neither does Curse himself , nor the day of his Birth ; nor blame Fortune , nor his Parents ; much less does he murmur against God , complain of Heavens Cruelty , or stand upon his own Innocency ; nor does he chide the slowness of Death . Nor does he prepare to make himself away ; but patiently expects help , and still hopes ; nor is he importunate with Christ , contentedly satisfied that he had only not concealed his Miseries from his Saviour . Thou , who are sick , canst thou imitate this poor Man ? Certainly thou oughtest , or else thou canst not hope for Heaven . Sect. 35. A Type of Patience in a Great Prince . THou maist complain that either still Saints , or vulgar and mean people are propounded as Examples of patience . Why then , O Man , canst thou not imitate Christ upon the Cross ? St. Lawrence upon the Gridiron ? Imitate Lazarus waiting for the scraps . Imitate Alexius in the narrow Dungeon , and there ending his Life . But there are State Examples . Certainly , there are not wanting Examples for thee to follow . Behold great Princes , who but few years ago , so took care of their Bodies , as not to neglect the health of their Souls . Bishop Daniel , when complaints were brought him , that the wild Beasts spoiled the Corn. 'T is well , said he , I will soon remedy this Disease , I had rather want all sorts of Venison , than that my Subjects should be endamaged thereby . Where are now those complaining sick people ? so indulgent to themselves , who , when every thing falls not out according to their desire , fret and fume like Madmen . Let us imitate the Purple , if we refuse to imitate the Beggars Raggs : Let us imitate Princes and Captains upon the Bed of sickness . 'T is the sign of a sluggish Souldier , when neither the Example of his Comrade , nor his Captain will move him . Sect. 36. An Example of Patience in a most Potent King. NO good Man ought to be afraid of the Torments of the Body , no , not of Death it self . Why should he either fear one or t'other , who is conscious to himself , that a Man ought not to fear any thing but death ? Philip the Second , King of Spain , a great Example to Posterity , contested with so violent a Disease , that all the worst of Diseases , seemed to have conspired against him in one . No part of his Body was free from pain . Thou wouldst have said this Prince and greatest of Kings might have been called , The Ballance of Calamity , and the Tabernacle of Sickness . The chief Diseases that afflicted him were , 1. The Gout . 2. Ulcers in his Hands and Feet . 3. An Aposthume in the Knee and right Muscle . 4. A continual Fever . 5. The Dropsie , and perpetual Drowth . 6. A Tertian Ague . 7. A Dy●entery . 8. Want of Sleep . 9. He could not be any way turned in his Bed. One of these Diseases had been torment enough . But he with the same generous Mind as when he was well , and with a Christian patience sustained the violence of all these Diseases ; so much the more sound and lively in Mind , by how much he was the weaker in Body . A most Illustrious Example of Christian Patience . This Philip had learnt from Job that great Prince in the Land of Vz , whom the loss of so many Flocks , so much Wealth , so many Children could not move from his Patience . Naked his nakedness delighted him , and miserable his miseries . Naked he came into the World , and naked ▪ he should go forth , was his Song , praising God for his Calamities as for his Benefits . The Lord giveth and the Lord taketh away , let the Name of the Lord be blessed . Corruption he embraced as his Sister , and the heaps of Worms as his Brother . Whence this Brazen Wall , this threefold Fortitude , encompassing a Breast so surrounded with misery . Because he knew himself guilty of no evil , no sins affrighted him . The Devil had taken his Kingdom of Riches from him , but he could not deprive him of his Empire over a patient and upright Mind . Dost thou expect one more potent than Job ? Attend then , for it requires Attention . Sect. 37. A Specimen Pattern , Mirror of Patience , a most absolute Example , even Christ the Lord. O All you , that pass by the way , behold and see if there be any , sorrows like mine . Thus Christ calls to thee from the Cross ▪ Thou passest by this Road of Calvary , when thou art in Distress . But thou dost only pass by , because thy pains , whatever they are , were nothing to this Sea of Grief ; they were but Resemblances of Sorrow . His Pain , when Crucified , was real Pain , in whom there was no Part free from Pain . His Bones , his Nerves , his Veins , whatever scaped the Scourge and Thornes , tormented by the extending Engines . Nor is there any that dares afford the least Word to asswage these unspeakable Torments . His weeping Friends , ( and how many of them ? ) Avail nothing , his Fugitive Disciples leave him ; his insulting Enemies torment him , and whom they pierced with Nailes , before , now they Stab with Ignominious Reproaches and Revilings . The Father himself forsakes the Son in Torments . No Comfort to his Soul , in all this extremity of Anguish . Yet , in the midst of all these Miseries , he never complained , never repined , never made any evil Imprecation , nay , he implored the Pardon of all . He gave as many Documents of Patience , as he received VVounds and Injuries . Behold now and see , if thy Grief be like the Grief of thy Lord , and Saviour . Thou dost not love Christ , if thou refusest to suffer . Sect. 39. Patience is the compleat Armour of a Sick Person . DEmosthenes being asked , What he thought most Essential to Eloquence ? Answered , Action . Being demanded what next ? He replied , Action . Being asked a Third time , he still answered Action . Should it be asked , what is most necessary for a sick Person ? He answers best , that answers Patience . If again , VVhat is most profitable for a time Christian , as before , Patience . Should it be a third time asked , VVhat is most becoming in Sickness ; the same reply serves again , Patience . Single Patience claims all these three Advantages . To one and the same Patience , first , second and third Lawrel are to be yielded as of right . This we may believe out of Divine VVrit . Possess ye your selves by your Patience . No otherwise St. Paul : For ye have need of Patience , that after you have done the VVill of God , ye might receive the Promise . VVhat wouldst thou have , O impatient Man ? seeing that through much Tribulation we must enter into the Kingdom of Heaven . VVhere thou are prickt , there grows the Rose that crowns thee . Truth it self proclaims , whosoever doth not bear the Cross , and come after me , cannot be my Disciple . Therefore take the Counsel of St. Austin , and suffer what thou art not willing to suffer , that thou mayst obtain what thou wouldst willingly have . Solomon also presses this home . My Son , refuse not the chastning of the Lord , neither faint thou , when thou art corrected of him : For whom the Lord loveth , him he chasteneth ; and yet delighteth in him , even as a Father in his own Son. Believe the same thing said to thy Tutelar Angel , as was said to Tobias . Because thou wast accept , and beleved of God , it was necessary that Temptation should try thee . But this every one is certain of , that VVorships thee , O God ; That if his Life be in trying , it shall be crowned ; and if it be in Trouble , that God shall deliver him , and if his Life be in chastening , that he shall have leave to come to thy Majesty . For thou hast no Pleasure in our Damnation ; after a storm , thou mayest have the weather fair and still ; and after weeping and heaviness , thou givest great joy . Thy Name , O God of Israel , be praised for ever . Therefore , blessed are ye that weep , for ye shall laugh . The Potters Vessels are tried by the Furnace , and Just Men by the Temptation of Affliction . Therefore , composed to all Patience , let the Sick Man say , I will bear the Wrath of the Lord , for I have offended him , till he sit in Judgment upon my Cause , and set that I have right . Then will he bring me forth to the Light , and I shall see his Righteousness . If that Heavenly VVrath be too terrible that Purges , How severe is that which Damns . This no Patience can move , the other , but a moderate suffering will bend . VVherefore , O my Sick Friend , compose thy self to all sorts of Patience . Patience is necessary for thee above all things ; perhaps the Meat does not Relish : this is common with sick People . Thy Sleeps , Are they short and interrupted ? Patience . The Sick never Sleep so sound as the Healthy . Thy Pains , Do they afflict thee ? Be Patient . That 's the property of the Disease . That 's the thing which is called Sickness . Perhaps thy Attendance displeases thee . Be Patient ; 't is a hard matter to please the Sick. Perhaps thou wantest Friends to comfort thee . Be Patient , Christ thy Lord ●s the best Comforter . The Elector of Branderburg came to Visit Charles the Fifth , being Sick of the ●out , and advised him to make use of his Physiti●ns . To whom Charles replied , the best Remedy , ●n this Disease , is Patience : The compleat Armour ●f a Sick Man , is Patience ; being so guarded , he ●eed fear neither Sickness , Pain , nor Death : He is ●roof against the blows of his Enemies , and shall ●ertainly overcome ; for Patience overcomes all ●hings . Sect. 40. We must go at last , we are but Guests . OUR Life is like an Inn. We live in a strange House , by Sufferance . We are no sooner entred in , but we are sent packing again : As the Remembrance of a Stranger , that tarrieth but one day , and then departeth . We are all Strangers , saith St. Austin . He is a Christian that knows himself to be a Pilgrim in his own House , and in his Country . Our Country is above , there we shall not be Strangers . Here every one in his own House is a Stranger . If he were no Stranger , he were not to depart ; but he must depart , therefore , he is a Stranger ; but he leaves his House to his Children . Thy Father made room for thee , and thou must make room for thy Children . Since we are thus transitory , let us do something that may not be transitory ; that when we come thither , whither we are to go , we may find our good Works there . Therefore , since we are but Guests , let us not refuse to go ; there is no more comfortable Journey to a Pilgrim , than to return into his own Country . Sect. 41. There is a certain limit of Life . THE Number of his Months are known unto thee , saith Job Thou hast appointed him his Bound● which he cannot go beyond . What dost thou labour , wh● dost thou toyl for , O Man ? Thy days are numbred t● thee . Call the Physitians of the World about the● Podalyrius , Plachaon , Aescalapius , Hippocrates , Gallen , they cannot all add one hour to thy Life , beyond what God has appointed . Thou mayst drink Medicines , swallow Gold and Pearles , to prolong thy Life ; yet thou canst not extend the Bounds , which thou art not to go beyond . Be as cautious as thou wilt ; decline all the dangers of Life ; take Remedies betimes , thou canst not increase the number of thy Months , which God hath determined : Wish , Vow , Pray ; it signifies nothing : The Limits of thy Life are set , and thou canst not go beyond them , do what thou canst . Thou believest the Sands of the Sea to be Numberless , yet , he has the number of those , who had the number of thy Years , Months , Days , Hours , and Moments ▪ from all Eternity . What ever thy Art or Industry may promise thee , they cannot add one Minute to thy Life . Feed plentifully upon Dainties ; drink the choice of Wine ; exercise no more than Health requires ; take thy full rest , yet thou art Mortal ; and when thou art come to the Goal of thy Life , bid the World adieu ; prepare to give an account , the Tribunal calls thee . There is no delay , no respit , no prolonging ; go we must . There is an account to be given , and therefore make no Excuses . This was not concealed from Seneca ; No Man , faith he , dies too soon , in whose power it was not to live any longer than he lived . Every one has his bounds set , which will ever remain where-ever they are set ; neither can Art or Favour remove them . Though a hundred Physitians , five hundred Friends , a thousand Kindred surround thy Bed , none of them can help thee ; there is but one , and that is God alone , that can help thee ▪ Thou l●sest Eternity , if at the moment of thy Death , thou forsakest God : Or if upon thy Departure , before thou dost not return , and ▪ art not received ▪ into Favour . The last moment of thy Life pronounces Sentence upon thee ; as thou Diest , and Fallest , so shalt thou Rise . Ah! begin to be Wise , and to Live to God. Whatever Employment or Business thou takest in hand , remember Eternity . Sect. 42. The first small Objection of the Sick. I Could easily Comfort my self , when I was sound and well ; I made nothing to defie absent Evils . But now , Eneas in his glittering Steel . Cannot support the tedious pains I feel . Alas , I said one thing while I stood firm ; but now I feel another thing , now I lie thrown upon my B●d . Abundance of Men contemn Death , but 't is when they think themselves beyond the reach of his Dart ; but when a Man comes once to be penned up in the wrestling place with Death , he begins then to dread the Enemy whom he despised . What sayst thou , my sick Friend ? Why dost thou complain against thy self ? Why dost thou change thy former good Resolutions ? As if it were the part of a Wrestler to brag and boast out of the hearing of his Enemy , but when he comes into the wrestling Place , to sink and grow faint-hearted . Stand my Friend , and hear : Thou hast overcome ▪ if thou art willing to overcome , and canst keep thy self from Despair . Behold Christ , not only the Spectator of the Combat but the Assistant ; and he that with his own hands reaches thee all the Weapons thou art to make use of . But perhaps they are not fit for thee , no more than Saul's Armour for David . Dost thou refuse the Scourges , the Thornes , the Cross ? Take the shield of Patience , that will cover thee , and keep thee safe ; the rest commit to God. Thou knowest that of Abraham to his Son , God will provide ▪ Another Objection . Behold I dye , that might have liv'd longer ; certainly thou could'st not , for if thou could'st , most certainly thou would'st . But thou would'st have said this , I desired so to do , or I hoped so to do . And in that I believe thee , as all men are Covetous of life ; I have liv'd but a little while , thou criest . Q What if thou hadst liv'd longer , wouldst not thou have made the same complaint ? All the spaces of Life are unequal and uncertain , yet all short . Some perhaps have liv'd Fourscore Years . What has he now more than he that liv'd but Eight ? unless we accompt Cares , Troubles , Pains , Vexations , and Sins for Advantages : Or what would he have had more , had he liv'd Eight Hundred ? Unless thou reckon the Vertues of the Person , and not his Years . What were the Nine Hundred Ninety Nine Years of Methuselah ? but a Vapour that appeareth but a little ? Let us live never so long , ●we shall say we have lived but a little while . If then we are so willing to Live , let us seek that Life which will be perpetual , which though it be not here to be found , yet is here to be sought : But I die ( sayst thou ) when I intended to do good . There are some that are always intending to do good , but can never find the way to begin . Thou I believe art one of those . But if thou once beginst to do well , never doubt , though thou dost not compleat thy Work ; but that the infailible valuer of all things , will deduct nothing from thee ; the reward shall be entire , not only of thy Deeds , but Intentions . Be of good Courage , the direct and short way to reward is to die . Sect. 45. Against other Complaints of the Sick. THE Complaints of the Sick are almost innumerable , they can hardly speak without murmuring : How often do we hear them cry out , Oh miserable me ! Oh afflicted me ! Oh who so overwhelm'd in Pain as I am . But they that more narrowly examine the business , will change their Notes , and cry , ` T is well , `t is very well , `t is Gods pleasure : O happy , O blessed me , corrected not by a Tyrant , but by a Father ; God be praised ; Glory be to God. Heaven reward all my Benefactors . This is that , my sick Friend , that becomes thee , and behoves thee . Seneca admonishing the same thing ; Do not , saith he , make thy miseries more grievous to thy self than they are . Complaints of past Griefs are idle , and these common Sayings ; Never had any man such a time on 't : What Torments , what Miseries did I feel ! No body thought I would ever have recovered ; and the like . They may be true , but they are past ; what signifies it to remember past Troubles , and to be miserable , because thou wert so . Therefore lay aside two things , the Fear of what is to come and the Remembrance of past Sorrows . Wherefore then dost thou complain in vain , and fester thy Wounds with the Nails of Impatience ? I am miserable thou sayst . Rather blessed Humanity is in a good Condition , in regard no man is miserable , but through his own fault . Blessed is the Man whom God chasteneth , for whom he loves he chastiseth . He maketh a Wound , and he healeth ; he wounds , and his hand maketh whole again . Knowest thou not , that the Wound which the Chirurgeon makes is the beginning of the Cure. Do thou therefore not mind the Wound , but the hand of him that wounds , and thou wilt confess thy self to be much more in health , than when thou wert at the best . But sayst thou , I feel a most vehement pain ; No question , if thou endurest it effeminately . But as the Enemy makes the greatest slaughter upon them that flie , so is all pain more heavy to him that succombs under it . But the Torture is intolerable . It is not for the stout to endure slight Pains . Think upon so many hundreds of Couragious Martyrs . Seneca relates , That there was a certain person , who while the Veins of his Legs were cutting , read in a Book all the while . But sayst thou , My Disease will let me do nothing . How , nothing : Alas it is thy Body that is only infirm and sick , not thy Mind . Therefore if thou beest a Racer , thy Feet are only bound , if a Smith , or other Handicrafts-man , thy hands are not at liberty . But if thy Mind fail thee not , thou mayst hear , thou mayst learn , thou mayst remember , though sick . What more dost thou believe , thou dost nothing if thou art temperate in sickness ? If thou shewest that thy Disease may be overcome , at least endur'd ? There is room for Courage in the Bed of Sickness . Thou hast business enough ; strive with thy Disease , and thou hast done enough . Sect. 46. The Sick-man to himself , against himself . WHat do I do ? Must I thus die before I am gray ? We are all in this Errour , that we think none fit for Death but the Aged , when Infancy and Youth also go . An immaculate Life is an old Age , and the most lovely Age of all , is an honest Life . It is better that the Intellectuals of Men , than their Heads should be gray . He is wealthy in the endowments of old Age , who worships God , leads a prudent life , and lives well , It is more noble to be aged in Vertue , than by the gift of Time. But there is that covetousness of Life , that when we come to die , though never so decrepid , we think our selves all to be young men . But why dost thou number thy few days ? God hath wrote down thy time of living in the Tables of his Providence . In the other World there are not that accuse God because he did not spare them a longer Life , but because he lived no better . Therefore do thou mind that , and remember Eternity . It is no loss to lose a point of Time , and gain Immortality . Most generously said the Macedonian King , I measure my self , said he , not by the Span of my Life , but by the Scene of Perpituity . Do thou measure thy self so , not by the end of thy Years , but by Eternity that has no end . Sect. 47. The Patient Man to God. MY God , the desire of my Heart ! I a most miserable Creature , a most vile Worm , lie here ty'd to my Bed ; without the use of Hands or Feet , an idle , sloathful , benumb'd , unprofitable Servant , a burden to the Earth , enduring nothing for thy sake . Yet I desire , O God , I desire to labour for thy sake , to suffer Heat , Cold , Weariness , Affliction , Anguish , nay , Torments for thy sake . This the blessed Dominic taught me , who being oppressed with violent Pains , and advised by his Friend to desire of God , to deal more mildly with him , made this answer , If I did not believe thee to speak out of Ignorance , I would not endure thy sight . And then throwing himself upon the bare Ground , I give thee thanks . said he , my most kind Lord , for these Miseries which thou hast sent me to endure . Encrease my Pains , multiply my Torments , send me a bundred Infirmities , for I know thou wilt send me Patience with all . Can I say more than this ? It is too little that I suffer , O God , add still more and more to my Pains . I have deserved more severe Chastisement than thou inflictest upon me , O my most merciful God. Spare me not , Lord , burn , cut and tear my Flesh . so thou grant me Eternity . Had I a hundred Bodies , I would endure a hundred Crucifyings , so I might please thee . and be reckon'd in the number of thine , O most merciful Father . Thy will bedone , Lord , with me , for I know how ea●●e it is to serve thee , who equally rewardest both the Deed , and the reallity of Intention . I am by thee composed to rest , O King of Goodness ; but the Night is coming werein I can work no longer . Yet though my Sickness has taken from me the pain of working , it has not taken from me the Will nor the Desire . I am willing , Lord , I am willing , and while any Breath remains in me , I am prepared to suffer what thousands of thy Servants at this time suffer for love of thee . I am willing to suffer Contempt , Reproaches , and false Accusations for thee , Stripes and Scourges for thy sake , and to die a thousand Deaths for thee . If my strength fail , whither I cannot creep with my Hands and Feet , thither my Desires shall flie , and convince thee of the readiness of my Will and Affection . But will these eager Desires open the Gate of Heaven to me ? Should I actually perform all these good Intentions , and suffer what the most devout of men have suffered for thy sake , shall I be worthy ▪ of the sight of God ? I know for all this , I am unworthy . How then shall I make my way to Heaven ? O Infinite Goodness , if thou hast not Compassion upon me , I am forlorn . There is but one Sanctuary , one Refuge from this just Indignation . Thy Mercy , Lord , that is a vast and immense Ocean . Into this Ocean , into this Gulph I throw my self headlong , out of a certain hope that in those Waters I shall be safe from the Flames of Hell. I ▪ cry out therefore with David : Have mercy on me , O God , according to thy mercy . According to the multitude of thy mercies , blot out my iniquity . But in the utmost of my Extremities , in the last hour of my Life , when my Soul is departing out of this Tabernacle , let all my Sighs and Gaspings repeat this wholesom Prayer . Have mercy on me , O God , according to thy Infinite mercy . Sect. 48. The sick Patient Covenants with God. THat great and almost the last Ornament of the African Church , Fulgentius , conspicuous for his Learning and Sanctimony , seventy days before his Death continually cried out , Lord give me first Patience , then Pardon . This the holy man used as a Buckler against the violence of his Sickness . Yea , the more vehemently his Grief assail'd him the more vehemently he cried out , Patience , Lord , patience . After that Pardon . This is a most sweet way of Covenanting with God , neither to desire Wages before Labour , nor Triumph before Victory , nor to shake off the Yoak of Death without Pain . Thus as Death is a Punishment to the Wicked , so to the Righteous it is a Bridge and entry that leads to Eternity . So true it is that Death commands the unwilling , but serves and obeys the Willing . Sect. 49. Thanks be to God , should be the continual Song of the sick Patient . SAint Cyprian , when he heard Galerias the Proconsuls Sentence read to him , It is our pleasure that Thuscius Cyprianus die by the Sword ; gave no other Answer , but Thanks be to God. Saint Laurence Roasted upon a Gridiron , cried out , Thanks be to God. Euplius the Martyr who was Beheaded with the Gospel hanging about his Neck , often repeated these words , God be thanked . Truly said Saint Augustin , What better thing can we bear in our Minds , or utter with our Lips , or express with our Pens , than Thanks be to God! Nothing can be more quickly said , more gladly heard , nor more acceptably understood , than Thanks be to God , who has endued thee with so much Faith. In Adversity , saith Saint Chrysostom , the Wicked curse , the Christians give thanks . When we please God , we shame the Devil . For at the same time thou givest Thanks , God eases thy Pain , and the Devil departs . There is nothing more holy than the Tongue which in Adversity Gives God thanks . Tertullian , commending Job , That good man , said he , upon the receit of all his had tidings , still used no other expression , but Thanks be to God. John Avila , the most skilful Teacher of the Inward man , was wont to say , That in Calamities and Afflictions , one Thanks be to God was worth more , than six thousand in prosperity and health . For in Prosperity to give Thanks , is common to all men , but in Adversity particular to the Righteous . Therefore , O my sick Friend , so frame thy Mind and Tongue , that the worse it is with thee , the more readily thou mayst say , Thanks be to God. Then shalt thou be said to imitate thy Crucified Lord , when thou shalt have the Courage in the midst of thy Sorrows , to say , Let Troubles vex me , Grief torment me , Want Oppress me , Thanks be to God. Let my Pains rage , my Torments multiply , Thanks be to God. These Ejaculations penetrate Heaven . This is Musick most pleasing to God. To this St. Paul exhorts us , In all things give thanks , in Sickness , in Health , in Want , in Plenty , in Adversity , in Prosperity : In all things give thanks . For many times Sickness , Want , a comfortless Condition , loss of Dignities , are a greater benefit of God , than of all things flowing according to thy wish . In no pains , at no time let the Sick-person think it a burthen for the Sick-person to cry , Thanks be to God. So much the more noble is thy Patience , so much more graceful thy Giving of thanks , by how the more vehement thy Disease and Pains are . Sect. 50. The true Confidence of a Sick-man in God. TO Die is a serious business . And we may well demand of the Patient , Wilt thou commit thy self to the Cast of Eternity ? Thou art going a long and unknown Journey ; and whither wouldst thou ? To this the sick Patient does best to answer , that does not murmur ; I am grived , I am compelled : But rather replies with a chearful Mind , willingly , freely , I resign my Spirit to God. Thus I commit my sef to Eternity . Thus glady to God. Le● the Healthy be of this mind , of the number of which , rightly said one , I have already begun to die ; now ▪ I die , I waste and am consumed , now I travel to Eternity : And because the Mercy of God knows no end , therefore I travel undauntedly . In the , O Lord , I have put my trust ; Let me never be put to confusion . And though the Sacred Scriptures afford me a thousand Instances , I will not despise the Light of Reason , which enlightne● the wise Roman . For what the ancient Heathen thought of Death , and our passage from Death into Eternity , he thus teaches us : When that Day shall come which shall seperate this mixture of Divine and Humane ▪ I will leave this Body where I sound it , and return my self to God : Nor am I now without him , though detained by this Ponderosity of Earth . These delays of Mortal Age , are but a Prelude to a better and a longer Life . As we are Nine Months in the Mothers Womb , before we are sent forth into this Place ; so by that space of time between our Infancy and old Age , we are prepared for another Birth of Nature ▪ Another Original attends us , another Condition of Life . That Interval fits us to brook the Brightness of Heaven ; therefore let us undauntedly expect that peremptory Hour , no● the last to the Soul , but to the Body ▪ That Day which thou art afraid of as thy last , is the Birth-day of thy Eternity . These Thoughts will suffer nothing abject , nothing sordid to reside in thy Mind . These Thoughts command us to approve our selves to God , to prepare our selves to God , to propose Eternity to our selves ; of which he that has a true Hope and Confidence , shall not fear those numerous Hosts , when awakened by the trembling Sound of the last Trumpet . Sect. 51. Constantly . COnstantly , I beseech thee , Constantly ; there is no Patience if Constancy be wanting . But one will say , it is not two , three , four , or five Weeks , that I have layn thus . Another will say , this is the sixth , the tenth , the sixteenth Month that I have layn in this miserable Condition . Others will cry they have been visited ten , thirteen , or more Years . Persevere , I beseech ye , persevere , and reserve your selves for a Celestial amendment . The patient Man continues , though he has been afflicted for many more years . It is but a point of time , saith he , that this Sickness has held me , when I consider Eternity . Happy was that Servant , who has the Great Gregory for his Applauder ; who from his Childhood to his Infancy being afflicted with the Palsie , so that he could not lift his Hand to his Mouth , yet by hearing could remember all the Bible by Heart , and while he lay all that time a dying , continually had in his Mouth that one Sentence , Thanks be to God. To him all the Calamitous Days of his Sickness seemed nothing to Eternity . The blessed Lydwick a Virgin of Schiedam , lay sick eight and thirty Years , contesting with ● strange variety of all sorts of Maladies . In those eight and thirty Years , she scarce eat so much Bread as would suffice as strong Man for three Days , and hardly took the rest of three Nights . Yet in this croud of Miseries , her continual Prayer was , O kind Jesu , have mercy upon me . Coleta another Virgin , had sustained an incredible burthen of Pain and Misery for above fifty Years ; she hardly slept one Hour in eight Days . Upon Festivals and Sundays her Pains augmented ; and sometimes she laboured under Distempers of Mind as well as Sickness of Body : Yet in the midst of all , she would still cry out ; I desire to be a Theatre and Stage for all sorts of Diseases to play their parts , that so I may become a grateful Spectacle to God and Angels . She might have said with St. Bernard . My Labour is but the labour of one Hour in respect of Eternity , yet if more , I value it not , through my extream love . Therefore my sick Friend , if thou numberest the Days and Years of thy Sickness , call them a Moment : If thy Patience and Constancy out-vye them , hope for the Eternity of the blessed . The Labour is small , the Pain short , the Recompence eternal . Sect. 52. THat as well the Healthy as the Sick , may put inpractice , and bring forth what they have determined in their Minds ; we have added the following Prayers . 1. Prayer . To be said by the Healthy , the Sick , and them that lie a dying . OH my sweetest Lord Jesu Christ , in the Union of that Charity , whereby thou didst offer thy self to the Father to die , I offer thee my Heart , that thy good Will and Pleasure may be satisfied upon me and by me . Sweet Jesu , I make choice of and desire thy good Pleasure , though Adversity , Sickness , and Death press hard upon me , and commit myself entirely to thy most faithful Providence , and thy most holy Will. For I hope and beseech thee , that thou wilt direct me , and what-ever belongs to me , to thy Glory , and the Salvation of my Soul. 2. Prayer . For the preservation of Conformity with the Divine Will. LOrd Jesu Christ , who for thy Glory and our Salvation , dost intermix Joy and Sadness , and permittest for our profits , Prosperity and Adversity ; I return thanks to thy Goodness , that thou wert mindful of me , and hast visited thy unprofitable Servant with this small Affliction . I implore thy Favour , that I may reap the Fruit and Advantage of this Visitation of thine , and that I may not be hindred by my Impatience or Ingratitude . What thou art able to do , I humbly beg of thee , to remove this present bitter and troublesom Cup from me , as thou didst listen to the Tears of King Hezechia , and didst miraculously raise him from his Bed of Sickness . Yet not my will , but thine , which is just and holy , be done . In thy Hands is all the Authority of Judging and Determining concerning thy Children : Neither is there any one that better knows than thee , what Physick is most convenient for the cure of our Diseases . O my most loving Father , Reprehend , Chastise , and Afflict me here , that thou mayst spare me hereafter . I know thy Rod doth profit many , when thou dost Chastise thy beloved Children ; and that then dost purge and try thy Elect , before thou dost Crown them . My Heart is prepared , O God , my Heart is prepared , when and how thou pleasest , to submit to thy Paternal Rod , and that my Patience should be tried by Affliction ; In thee have I put my trust , O Lord , let me never be confounded . I submit and commit my self entirely to thy most holy Will. Though thou slayest me , yet will I not cease to hope in thee , thou Fountain of Life ; My desire is in thy hands . 3. Prayer . For Patience . MOst Omnipotent God , thou knowest how vile and frail this work of thy Hands is , how it is shaken by the least blast of Wind , and vanishes again into dust ; so that there is nothing wherein I can trust to my own strength , who in the Contest of the Flesh against the Spirit , feel so many Commotions of Anger , Impatience , Pusillanimity ; Diffidence , and Mistrust , upon the slightest Assault of Sickness . Therefore I implore thy Help , most Heavenly Physician , thy Divine Physick , which is Patience ; For Patience is the chief of Consolation in the most bitter of Sicknesses . Grant me , I beseech thee , O Lord , with a present and contented Mind , I may be able to endure Joy and Sorrow , sweet and sowre , as proceeding only from thy Paternal Providence , because thou directest all things for the tryal and profit of thy Children . Let thy Spirit , I beseech thee , teach me , through whose Comfort and Assistance , there is nothing too hard for us to perform , that I may know how to possess my Soul in Patience till Death . Thou art a God who considerest the stings of Affliction , under which we labour . Yet I , though I have not yet resisted to the shedding of my Blood , yet against my will I have had the Experience of the weakness of the Flesh , and force of contending Nature . Therefore , Lord , help my imperfection so much the more , that both my strength may be perfected in Infirmity , and that I may be able sincerely to testifie , that thy Rod and thy Staff , they have Comforted me . 4. Prayer . Containing a Resignation of a Mans Self to the Will of God. OLove ineffable , O most sweet Jesu , my God and Christ , shouldst promise me the best of worldly favours , or what I my self would desire , I would beg of thee the utmost of what I now suffer . This I beg a thousand times over , that thy will may be fulfilled and satisfied upon me , and by me in all things . 5. Prayer . After Receiving of the Sacrament . GLory be to thee , O Christ , who out of thy goodness hast been pleased to visit and refresh my sick Soul. Now let thy Servant , O Lord , depart in peace according to thy Word . Now I hold thee , O Divine Love , nor will I any more let thee go . Now to the World and all worldly things I bid adieu . Now rejoicing I come to thee , O God. Nothing , O sweet Jesu , nothing shall separate me from thee . For I am united with thee , O Christ ; In thee will I live ; in thee will I die , and in thee , if it be thy pleasure will I remain to all Eternity . No more do I live now , but Christ liveth in me . My Soul is weary of this Life . I desire to be dissolved and be with Christ , and to die a Gainer . Now will I fear no evil walking in the shadow of Life , because thou , O Lord , art with me . As the Hart panteth after the Rivers of Water , so panteth my Soul after thee , O God. My Soul hath thirsted after God the Fountain of Life , when shall I come and appear before the Face of my God ? Bless me , O Loving Jesu , and dismiss me in peace , because I am now truely thine , and to all Eternity will I not forsake thee . What have I now more to do with the World ? O my sweet Jesu , Into thy Hands , Lord Jesu , I commend my Spirit , Receive me , O Celestial Love , that I may be happy in thy Embraces to all Eternity , and may for ever rest in thee . A Conclusion of the Second Chapter . To the Reader . THese things I have therefore said , for the — comfort of the Healthy and the Sick , that they may not be altogether without Comfort , partly to stir them up to vigilancy , partly to strengthen them that they may overcome , prepared against all Assaults of Death . An ill death is not only the worst but the most indeliable and inexpiable of all Errours in the Word . Now I come to give some Precepts to the Dying , not to see them read , but to be read in health , to profit them , in that dreadful Hour . CHAP. III. The Remembrance of Death is represented to Dying People . Sect. 1. The Art of Dying well is briefly Taught . NOT to know how to die is the most miserable piece of Ignorance in the World. Therefore that we may learn that which we ought to learn all our Lives , there are five things that conduce to good Death . First , A free and undaunted Mind . This is that which is of chiefest moment , and upon which the rest depend . It is a great satisfaction for our offences so willingly to abandon'd what is most dear to us . Therefore , saith David , an Offering of a Free-heart-will I give unto thee . There is nothing so acceptable to God nor so profitable to Man , as a free and ready Mind , and a generous Trust in God. Secondly , A Will made and Debts discharged ▪ ▪ T is an Errour never to think of a Will till Death is at the Door . Dispose of thy Goods while thou art well in thy Sences . Moreover , as to the giving away of such things as are at our disposal . Sect. 2. Nine causes why we are to Di● with a contented Mind . BEfore all things consider the death of thy Saviour , and thou wilt fear thy own with a most contented Mind . Compare , I beseech thee , thy Bed to his Cross ; thy Pillows to his Thorny Diadem ; thy Food with his Gall ; thy Drink with his Vinegar , thy Pains with his Torments . Tho● didst die in the midst of thy Friends and Comforters , he in the midst of his Enemies and Revilers . Thou among thy Helpers and Assistants ; he expir'd deserted by all . For thy health so many Medicines are still prepar'd . His extream thirst wanted the refreshment of cold Water . Yet he the Lord and chief of all . Thou a Servant most vil● and mean. Him all these Miseries befel both Innocent and Undeserving ; thee for thy Deserts an● Impiety . And therefore thou hast no reason ● complain . 2. The chiefest Grace of the Supream King is ● Good Death . To die well is to avoid the danger ● Living ill . But he dies well who dies willingly ▪ Who does not readily rise from a hard Bed ? They only desire to lye long , who cherish'd by the hea● are loth to leave a warm Nest . If it be ill wit● thee in this Life , wherefore shouldst thou not willingly pass to a better . If well , 't is time for th●● to make an end , lest Prosperity cast thee as it doe● many into a late but fatal Ruin. 'T is a hard thin● for the Fortunate to die . How many Men a● Condemned to perpetual Torments , who had the● dy'd Children or young had gone to Heaven . 3. The Saints and all our dearest Friends invi●… us to them . But , saist thou , we must leave o●… Friends and Companions . Unadvisedly spoken , ●hou art going to them . Where are thy Parents ? Dost not thou hope in Heaven ? And that ▪ thou ●halt also go thither . But these are things uncer●ain and only hoped for . Very right there is no Man hopes for what he sees , or is certain of . And ●herefore God affords thee an occasion for that Ver●ue . He commanded thee to hope for Heaven , he would never promise it thee certainly . And yet ●hou art carried thither still with a certain hope , ●hough to a thing to thee uncertain . A Creditor ●as no reason to mistrust a Faithful Debtor . God ●● become thy Debtor . Consider thou to whom ●hou art a Creditor . Doth not St. Paul cry out ●ith joy , I know whom I have believed . 4. Consider , O Man of little Soul the extraor●inary alacrity of Mind , and the ardent desire to ●e of many Martyrs , who contemn'd all the pre●arations of Death , and suffered the severest Tor●ents with a smiling Countenance . Certainly nei●●er Death nor Labour is terrible , but the fear of ●eath or Labour . Therefore let us applaud the ●ying of him , who said , Death is no evil , but to 〈…〉 shamefully . Children are frighted with Hob●blins for want of knowledge . What is Death ? Hobgoblin : Turn the Argument , and thou shalt ●d it so . Yet neither Children nor Infants , nor ●dmen fear Death ; and therefore 't is a most ●ameful thing that reason should not afford us that ●●curity which reason produces . Death is a Tri●●te and a Duty to be paid by all , why then art ●ou troubled ? Why dost thou not pay the Debt ●●u owest ; for Death allows no priviledges : No 〈…〉 was ever exempted , or shall be . The World , ●●th St. Basil , is Mortal , and the Region of them 〈…〉 die . 5. What is a long fear of Death but a long Torment ? Dost thou live long ? Thou art long in Torment . Well said Tertullian , That is not to be fear'd that frees us from all fear . But thou wilt say , 'T is a terrible thing in Sickness to foresee Death creeping on by degrees . Worm of a Man , what wouldst thou have ? Did not thy Saviour Christ foresee his Death , and that a most sharp one , for thirty years and more ? Art thou better than he ? But because thou dost not so much fear Death , as the previous Inconveniences of Death , hear Epietetus , And shalt not thou , saith he , depart with a firm and constant mind , but trembling and cowardly , because of thy fine Cloaths , or thy gaudy Silver Plate ? Unhappy Man ! Was it thus that hitherto thou hast lost all thy time ? What if I prove Sick ? Thou shalt be honestly Sick. Who shall Cure thee ? God. I shall lye hard . But as a Man. I shall not have a convenient House . 'T is an inconvenience to be Sick. What shall be the issue of the Disease ? Nothing but Death . Therefore dost not thou believe that the Fountain of all Evil , is the chief mark of a degenerate and dastardly Mind , is not so much death it self as the fear of Death . Therefore exercise thy self against it ; make use of whatever thou hearest or readest , as weapons to Encounter it . So shalt thou know there is no other way for Man to gain his own Liberty . 6. From how many Evils art thou freed by Death . To die is to shut up the Shop of all Miseries . Excellently well said Pliny . That is the condition of Life , that Death becomes the Haven for the best of Man and the chief benefit of Nature . And therefore let every one provide himself of this as one of the principal Cures for his Mind , that of all the Benefit which Nature affords Men , there is none better than a seasonable Death . Caesar in Salust affirm● Death to be a Cessation from Misery to the afflicted and no Torment . Therefore the Wise Man always considers what manner of Life he led , and not how long . For Nature provided us a place to Lodge and Sojourn in but not to inhabit , lends us the use of Life , like that of Money , are not payable at a certain day . Why then dost thou complain if she call it in when she pleases ; since she lent it upon that condition . 7. The Prison Doors are set open by Death ; and dost thou fear to go forth . Rather rejoice : Hitherto thou wert a Captive , now thou shalt be free . How foolish a thing it is to depend upon Hope , or Happiness , and be afraid to go at large to that which always remains , and to change for a moment of dying a perpetual Immortality . The Prison is open , haste thee to a better place . 8. Death is the way ; yea , it is the Gate that leads us into our Countrey , to Eternal Life , to Immortal Joy. For Death is not so much the end of Life as the beginning of Life . Learnedly said St. Bernard . The Just Man dies but securely , whose death as it is the Exit out of this present Life , is the Entry into a better . But thou wilt say , To live long how pleasant a thing it is ; but how uncertain is it whether Divine Grace will not forsake thee before thy Sin. And who is there that has not often reason to be afraid for his perseverance , which no holiness of Life can merit . 'T is a Gift , and given gratis . Therefore he that desires this Gift let him reconcile himself to the Giver . 9. But the Reason of Reasons is the Will of God , whose Eternal pleasure it was that thou shouldst yield to Nature at this time , in this place , and through this Disease . What wouldst thou more ? It was Gods will ; it so seem pleasing to God. This is that will , that can will no evil . Therefore the Son of Syrack gives this advice ; Humble thy self afore thou beest sick , and while thou maist sin , shew thy Conversation . But all these Reasons I do shortly sum up thus . 1. The Death of Christ . 2. The Grace of God. 3. The Invitation of the Saints . 4. Examples of those that were before us . 5. The Things to be feared . 6. The end of all Evils . 7. Enlargement out of Prison . 8. Entrance into Paradice . 9. The will of God. Sect. 3. Therefore Death is not to be fear'd . THerefore do willingly , O Christian , which otherwise thou wouldst be forc'd to do unwillingly . VVhat is done by a willing Mind becomes light , and ceases to be necessity where the will takes place . The wise Man is so instructed as to consent to what he cannot withstand . Therefore I am secure and fear nothing . Nature a most kind Parent , never made any thing terrible . 'T is only the Error of Men that makes Death formidable . VVe are afraid of Death , not because it is evil , but because it is not known to Men. If thou art revolving any thing sublime in thy Mind ; if thou art rearing any high or lofty structure despise those low and poor mistakes of the Vulgar , and admire those Precepts whose imitation leads thee the true way to Glory . VVe have innumerable Examples of those that die happily and cheerfully . Rather imitate him among the Ancients that made this Dialogue between himself and the Minister of Death Thou shalt die . Since the Fall 't is the Nature no● so much the punishment of Man , Thou shalt die . Upon this condition I came into the VVorld . Thou shalt die . 'T is the Law of Nations to repay what has been borrow'd . Thou shalt die . Life is a Pilgrimage , when thou hast travell'd as far as thou hast design'd , thou must return home again . Thou shalt die . I thought thou wouldst have told me some News , I came for this purpose . As soon as I was Born Nature set me my Bounds . VVhy should I be offended ? Thou shalt die . 'T is a vain thing to fear what I cannot avoid : He that stays the longest cannot fly it . Thou shalt die . I am not the first nor the last , many went before , and many shall follow ▪ Thou shalt die . VVhat wise Man ever took it amiss to be set at Liberty . VVhatever begins must end . Thou shalt die . It is not grievous because but once to be suffered . They are Eternal Pains that torment . Now is Death less to be fear'd than formerly . For then the Gate of Heaven being not so open , all Men bewail'd for this . Noctes atque Dies , &c. Both day and night stands ope th' Infernal Gate Of swarthy Dis — But now we can Sing , Both day and night to Zealous Faith and Hope The splendid Gate of highest Heav'n stands ope . So that it matters not how terrible and threatning Death appears . 'T is the most inconsiderable what he desires of us . He never thought of Death that liv'd well , nor loses any thing who gains all things . Sect. 4. How the Holy Men do desire , yet fear Death . LET us behold Paul , saith Gregory , how he loves what he seeks to avoid . How he avoids what he loves . He desires to die and yet sears to be spoil'd of his Flesh . Why so ? because though the Eternal Victory over-joy him , yet the present pain disturbs him : And though the Love of the Recompence overcome him , yet he cannot be unsensible of the twitches and pangs of Torment . For as a Couragious Souldier just before the Battel palpitates , trembles , looks pale , yet is still instigated by his Anger . So a Holy Man seeing the approach of his Suffering , is shaken by the weakness of his Nature , fears the approach of Death , and yet rejoices to die . And because there is no passage but through Death , therefore trusting he doubts , and doubting trust ; rejoicing he fears , and fearing rejoices . Because he knows he shall not attain the Garden of Repose , unless he get over the Hill that lyes between . David shew'd his fear of Death when he cry'd out , Lord take me not away in the midst of my Age. Neither was Abraham , Jacob no● Elias free from that fear though it were but moderate . Arsenius a Man of a Hundred and Twenty years of Age , after he had served God Five and Fifty years , being ready to depart the World , began to be afraid and to shed Tears ; which his Friends admiring . And dost thou Father , cry'd they , fear death ? To whom he , Verily , said he , ever since I have taken upon me Religious Orders , I have always been afraid of this Hour . To which purpose Seneca spake very perspicuously . Therefore , saith he , the stoutest Man , while he is putting on his Arms looks pale , and the fiercest Souldiers knees tremble a little at first . Charles the Fifth in all Warlike Expeditions most Couragious , in all Dangers most undaunted , yet when he put on his Armour before a Battel , was always wont to look pale , and quiver for fear , but after his Arms were on , like an Armed Giant breathing nothing but a Lion-like Valour , like an Iron Giant he flew upon the Enemy . Thus the best of Men desires and fears Death . But it is better to die with Cats , than to live with Antony . He overcomes death who dextrously suffers himself to be overcome by Death . Sect. 5. An Ill Death follows an Ill Life . AS the Tree when it is cut falls which way it bends . So which way we bend when we live , that way we fall when we die . It would be a strange thing that a commendable death should conclude an ill-spent Life . A Courtier of King Ken●ed , who studied more to please his Lord than his Saviour Christ , when he came to die , he did not so much seem to neglect , as to delay the care of his Soul. But at length seeing the Devils triumphing about him , with a List of his wicked Actions , in despair he expir'd . When the Impious Chrysaurius desir'd respite , respite but till Morning he expir'd with a denial . Thus Jezabel and Athaliah , thus Benhadad and Belshazzar , thus Antiochus and thousands of others , as they liv'd so they ended their days . Sect. 6. A good Death follows a good Life . MOST truly said St. Austin , That is not to be thought an ill death which St. Ambrose gives us this Rule ; A sincere fidelity and a discerning foresight . Or Charity with Prudence , and Prudence with Charity . Thirdly , Sole care of Salvation . This is the one thing necessary . St. Austin ten days before he died , admitted no body to see him , but the Physician and the person that brought him sustenance , and that at set Hours . All the while employing himself in Prayers , Groans and Tears ; leaving this Rule behind him , That no Man ought to depart hence without a worthy and competent Repentance . Fourthly , To Receive the Sacrament . In this Affair delay is always dangerous . Fifthly , An Entire Resignation of thy self to the Divine Will. All Men perhaps cannot shew an undaunted Spirit ; but all Men can shew a willing Mind . Therefore let the sick Patient often repeat those words of the Lord Christ ; Even so , O Father , for so was it thy good pleasure . He cannot well miscarry , that so effectually reconciles himself to his Judge . Sect. 7. How to recover Time lost . WHoever he be that desires to recover his lost time , let him remove himself from all time and place , and betake himself to that Now of Eternity , where God lives . In God all things lost are to be found . Let Man plunge himself into God in this manner . Most Eternal God , O that I had liv'd as purely , as obediently , as holily , from the beginning to the end of the World , as all those Men did , who best pleas'd thee in the practice of all manner of Vertues , in continual Miseries and Afflictions . Oh that I might be able to bear thee that Love wherewith all the Blessed , and all thy Holy Angels bear thee . For all that I can do and more is due to thy Mercy and Love. But now , O Lord , have Mercy upon me according to thy Knowledge , and thy good Pleasure . He recovers his lost Hours who sincerely grieves for having lost them . Sect. 8. A short Life how to be prolong'd : A Man of an upright Mind is to live not as long as is convenient , but as long as it behoves him . Wisdom cries out , though he was soon dead , yet fulfilled he much time . For how has he not fulfill'd all times who passes to Eternity . For as much time as he has spent , not in Series of Years or Number of Days , but in Devotion , and an unquenchable desire of profiting in Piety , so much does he deservedly claim of true Life . For he retains in Vertue what he lost in time . And therefore an unwearied study of profiting , and a continual going forward to perfection , is reputed for perfection . Sect. 9. There is an End of all Things but of Eternity . 'T IS the Sence of St. Gregory , all the length of the time of this present Life is known to be a point , and has its end . Which the same Gregory confirming . 'T is but little , all that has an end . For whatever tends to a Non-Entity by the course of time , ought not to seem long to us . Those very moments that seem to delay it drive it on . St. Austin is more plain . All this time , saith he , I do not mean from to day till the end of the World , but from Adam to the end of the World , is but a drop compar'd to Eternity . All things else have an end , but Eternity has none . There is nothing in the World but has an end ; Banquets , Balls , Pleasure , Laughter , have all an end , but Eternity has none . Wherefore then do we set our Minds upon vain things ? Nothing but what is durable will delight a great Mind . Whatever had a beginning shall have an end , only Eternity has no end . Why boasts the fond vain-glorious World. Whose Joys are transitory ? Like to the Potters brittle Ware Is all her Pomp and Glory . Ah! where is Solomon the Wise , Or Sampson strong in Fight ; Where is the lovely Absalom ; Or David's dear Delight ? What is become of Caesar now ? VVith all his Trophies around . VVhere 's Aristole ? Tully where , In Learning so profound ? So many Men of Might and Fame VVith all their Honour won , In the short twinkling of an Ese Are vanish`d all and gon . The fleeting Banquet of our Joys Swift as our shadows run . In the short twinkling of an Eye Th` are vanish`d all aud gone . Sect. 10. The Consideration of a Dying Man. SAith the Master of Patience , Job , The waters pierce through the very stones by little and little , and the Floods wash away the Gravel and Earth ; so shalt thou destroy the hope of Man. Thou prevailest still against him , so that he passes away . Thou changest his Countenance , and puttest him from thee , Job c. 14. v. 19 , 20. How few Ceremonies God uses , when he would send a Man out of this into another World. He changes his Countenance , and commands him to be gon . VVhen death is at hand , the whole Face is changed . The Nose becomes sharp , the Eyes sunk and hollow , the Skin of the Forehead hard and wrinkled , the Colour of the Face grows pale , with several other Mortal Symptoms , that make such a strange and dismal alteration in the Countenance that it seems to be quite another thing . So that when God changes the Countenance of Man , he sends him ●orth ; Go now , saith he , go Man , into thy House of Eternity . Upon so small a point of Death depend so many Ages not to be numbered by Ages . Sect. 11. Of Dying in a standing Posture . IT was a saying of Vespasian , That an Emperor ought to die standing . I also say that it becomes a Christian to die no otherwise than standing . In the year 1605 ▪ at Vienna the Night before Christmas day , a Souldier standing Sentinel in a small wooden House was frozen to death ; in the Morning he was found standing , but not watching ; for he had finished the VVatch of the Night and of his Life both together . In the same manner died another , who was frozen to death , and had done Living before he had done Riding ; for the Horse knowing the way carried his Master to Constance into his publick Quarters very faithfully . Q. Curtius testifies , that some of Alexanders Souldiers were frozen to death against the Trunks of Trees ; and were found not only as if they had been living , but as if they had been talking together , being all in the same posture as death seized them . VVe read that Leodeganius the Martyr , having his Head cut off , raised himself upright , and stood immoveable for above an Hour . Peter also the Martyr being upon his Knees , yet kneeled upright after his Head was off . In the times of Dioclesian and Maximilian , Vrsus and Victor the Martyrs , after their Heads were cut off walked with them a good way in their Hands : And so did not only die standing , but stood after they were dead . Thus it becomes a Christian to die standing , and a dying Christian must stand and fight ; he stands and fights well , who being supported by God , fears not to die . Sect. 12. Some dead before death . ' T VVas a wise saying of Alexandridas , That we should die before we are compelled to die . St. Paul makes this A●●everation , I die daily . Gregory the Great describing his own condition , Me , faith ●e , bitterness of Mind , and continual trouble and pains of the Gout so violenly afflict ; that my Body is as it were like a dried Carkass in the Sepulcher , so that I am not able to rise out of my Bed. Cosmo de Medici lying at the point of death , and being ask'd by his Wife , why he shut his Eyes so , especially when he was awake , made answer , I desire so to accustom them , that they may not take it ill to be always closed . 'T is the best way of dying then to shut the Eyes , when any Allurement of pleasure assails them . O shut thy Eyes and so die that thou maist not always die , whoever thou art that lovest Integrity . Most wisely Seneca Councels Lucilicus , Endeavour this before the day of thy death , that thy Vices may die before thee . Sect. 13. Of those that have been Buried by themselves . PAcuvius , Tiherius Caesar's Procurator in Syria so largely endulged himself every day to Drinking and Gluttony in that manner , that he was carried from his Dining-room into his Bed-chamber in the midst of the Applauses and Symptoms of his Domestick Servants , that all the way sang to him after the manner of a Funeral Dirge , Vixit , vixit . He hath lived , he hath lived ; what was this but every day to cause himself to be carried forth and buried ? Of whom most excellently Seneca . What ▪ ●aith he , this Man did out of an evil Conscience , let us perform with a good Conscience , and going to sleep ▪ let us chearfully sing ▪ vixi ▪ I have lived ; if God add to morrow to our Lives ▪ let us gladly accept of it ; he is the most happy , and the most secure enjoyer of himself , who without any sollicitude expects to Morrow . Labienus , who furiously Satyriz'd upon all Men , and was therefore called Rabienus , so far hated , that all his Books were burnt ; this Labienus could not brook , nor would survive the Funerals of his Will , but caused himself to be carried into the Monument of his Predecessors , and there to be shut up : Nor did he only put an end to his Life , but Buried himself alive . But more to be admir'd was he , who being buried alive , was unburied when dead . Storax , a Neopolitan , a Man some few years since of great Wealth , delicate and proud ; who being Keeper of the publick Stores of Provision , when he had been tardy in his Office , drew the fury of the samished Multitude upon him ; he seeking for refuge , hid himself in the Sepulcher of St. Austin ; where being fonnd at length and stoned to Death , he was prosecuted with that rage that the people tore his Flesh bit from bit , and threw his broken Bones about the Streets , which produced this Epitaph upon him . Storax , who living in a Tomb lay hid , Yet wanted , strange to tell , a Tomb , when dead . Albertus Magnus , the wonder of his Age , having resigned his Miter of Ratispine , returned to Cologne , to the Learned Poverty of his Order . There he lost the remembrance almost of every thing as had been foretold him . Yet was he not so forgetful , but that he remembered every day to approach the place of his Burial , where he constantly said his Prayers for himself as if he had been Buried . S. Severus Governour of Ravenna , entered into his Monument alive , and placing himself between his Daughter and his Wife , which had been dead some years before , expir'd upon the place . Macarius the Roman stood three years Buried up to the Neck in Earth . Philotomus a Presbyter of Galatia , lived six years among the Sepulchers of the dead , that he might overcome the fear of Death . Philemon of Laodicea , as Suidas testifies , the Disciple of Timocrates the Philosopher , and Master of Aristides in the Six and Fiftieth year of his Age , threw himself in a Sepulcher , having almost starved himself to death , to ease the pains of the Gout . And when his Friends and Relations bemoan'd him , and endeavoured to perswade him to come out of the Sepulcher , Give me , said he , another Body and I will rise . But the next is an Example of more Piety . Two Anchorites lived in the Pterugian Rock near the River ; one of which grown old and dying was Buried in the Mountain by his Companion . Some few days after the Disciple of the Old Man deceased , going to a Countreyman , that was at Plough in the bottom ; Do me but one kindness Brother , said he , take thy Spade and Mattock and follow me . Being come where the old Man lay Buried , the Anchorite shewed the Countreyman the Grave . And having so done , Dig , said he , here I desire thee , while I pray in the mean time . When the Grave was digged , and that the Anchorite had finished his Prayers , embracing the old Man , Pray for me , said he , Brother ; and throwing himself alive upon his Master thus Buried by himself , he gave up the Ghost . These things may be admired , but not imitated , unless the Holy St. Paul intimates . You are dead , saith he , and your Life is hidden with Christ in God. Most Excellent is that Admonition of the Philosophers ; Live as it were lying hid . For he lives well that absconds himself well ▪ Such a one is honestly buried by himself , and to his great Advantage . Who too much known to all men , dyes unknown to himself . He dies most quietly , who ever buries himself alive in that manner . Sect. 14. Considerations upon the Sepulchre . The next third Season , within Plithia's Walls , Will bring me to my longed for Funerals . THus Socrates foretold his own Death ; and truly , here the City Plithia signifies no other than the Coffin , and the Sepulcher , whither , whatever Treaties makes a hasty speed . The Old Poet sang of Alexander the Great . But having enter'd once that mighty Town , Whose Sun-bak'd Walls were of such high Renown , Contented in a Coffin then he lay ; Thus Death alone makes the most true display . What little things Mens Bodies are , — There is no House or Habitation so certainly our own , as the Grave . This the blessed Jacoponus , a Person as Religious as Facetious , most aptly taught ▪ A Citizen of Tudertum , had bought a pair of Cock Chickens , and spying Jacoponus , in the Market , desired him to do him the Favour to carry them home for him , desiring him withal that he would not fail . To whom Jacoponus , be certain , said he , that I will not fail to carry them home ; and so went directly to the Church of St. Fortunatus , where that Citizens Monument was , and hid the Chickens as well as he could . The Citizen returning home , in the first place , enquired for his Chickens : All the Servants denied they saw any such thing : thereupon , the Citizen returning back , and finding Jacoponus ; I thought , said he , thou wouldst deceive me , as thou usest to do , But where are the Chickens ? said he , To whom Jacoponus , I carried them home , as you ordered me : Thereupon , the Citizen denying any such thing to be done ; come along with me , said Jacoponus , and believe thy own Eyes ; and so saying , earried the Citizen to his Monument , and lifting up the Stone ; Friend ( said he ) Is not this thy House ? Which the Citizen acknowledged to be true , and there received his Chickens again . Therefore , most truly , saith Job , I know , because thou wilt deliver me to Death , where the House is appointed for all living Creatures . Sect. 15. Nine Wills ▪ VEry truly said Pliny the younger ; the common Opinion is false , that the Wills of Men are the mirrour of Manners . 1. Zilka bequeathed his Skin to make a Drum , and his Flesh to the Fowls of the Air , und Wild Beasts ; and commanded his Souldiers to spare neither Churches nor Monuments . He died of the Sickness , in the year 1424. 2. There was a Woman that left her Cat , by Will , five Hundred Crowns , for her Cats Food , as long as she lived . O the ridiculous Fosteries of Humane Thoughts . Augustus said of Herod , I had rather be his Hog than his Son. A Man might as well have said , I had rather have been this Womans Cat than her Servant . 3 A Famous Usurer , being at the point of Death , sending for the Publick Notary and Respesses , caused his Will to be written in these VVords ; Let my Body be returned to the Earth , from whence it was taken ; but my Soul be given to the Devils . His Friends astonished at his words , advised , rebuked him , but he again and again persisted , saying , Let my Soul be given to the Devils , for I have unjustly scraped together the most of my Estate . To them belongs the Soul of my Wife , and the Souls of my Children , who that they might have where withal to spend upon Cloaths , Feasting and Luxury , put me upon the wicked Trade of Usury . To them also belongs the Soul of my Confessor , who encouraged my wickedness by his silence . And so saying he breathed his last . 4. St. Jereme rebukes the Covetousness of Heirs , with this Fable . A little Pig bewailed the Death of its Dam. with a most bitter gruntling ; but hearing the Will read , and that there were a heap of Acorns , and some Bushels of Pease left him , he held his Peace ; and being asked wherefore he ceased his Lamentation so suddainly ; Oh , saith he , the Acorns and the Pease have stopped my Mouth . This is the Humour of most Heirs now adays . They gape after the Legacies , make Inventories of the Goods , and tell the Money ; let what will become of the Soul of the Testator ; let him rest as he has deserved . But let us view another sort of Wills. 5. The Holy Martyr Hierem , the fourth day before he was carried to Execution , left his Estate to his Mother and Sister ; but to Rusticius , who was chief in Authority in the Commonwealth of Aneyra , his Hand already cut off . 6. The Holy Hilarion , at Fourscore years of Age , made Hesychius his Heir , in these Words . All my Wealth , that is to say , the Gospel , and one Hair Vest , my Coat , and little Cloak , I leave to my most loving Friend Hesychius . And this was all the Inventory of his Goods . 7. Antonius the Great , made his Will , in these Words . As for the Place of my Burial , let no man know , but your own Love. My Felt , and old Cloak , give it to Athanasius , the Bishop , which he gave me when it was uew . Let Serapion , the Bishop , take the other , which is somewhat better . Do you take my Hair Garment . And so farewel . My Bowels for Antony is going . He had no sooner ended these Words , but extending his Legs , he gave admittance to Death . 8. The Patriarch of Alexandria , John of Almes , wrote his Will thus . I give thee thanks , O God , that at my Death , of all my Revenues , it hath pleased thee to let me have remaining , but one third part of a pound . When Alexandria first made me their Patriarch , I found Fourscore Hundred pieces of Gold ; to this the Friends of Christ added an unspeakable quantity of Money , all which , that I might give to God that which was Gods , I expended upon the Poor ; wherefore what remains I also give to them . 9. To this may be added , the Will of a certain Christian , changing only the Name , the Year , and the Day . I Achathius , Victor , have been running to Eternity , from the year 1581. upon the 15th . of August , and have Eternity in my mind . Now I commend my Spirit to God ; and because I cannot deny the Earth what belongs to it , I bequeath my Body to the Earth , and to the Worms . Of my Goods , there is nothing now mine , but good will , which I carry with me to the Tribunal of God ; the rest I thus dispose . 1. I forgive all my Enemies from the bottom of my Heart . 2. I am sincerely sorry for all my Sins . 3. I believe in Christ Jesus , my most loving Redeemer . And in this Faith , I desire the Sacrament of the Church . 4. I hope for Eternal Life through the goodness of God. 5. I love my God , with all my Heart , above all things , and resign my self up fully to his holy will. Most absolute prepared to be well , to be sick , to live or die , when it shall please the Lord. The will of God be done . Unless every Christian so order his Life , and his last Actions , he is to be thought to have lived ill ▪ and to have died worse . The last Hour consumates Death , but is not the cause of it ; which was preceded by a good Death : For nothing makes Death ill , but what follows Death . Good Seed brings a good Harvest . The Highway to a good Death , is a good Life . I may not unfitly compare Life and Death to a Syllogisme . The end of a Syllogisme , is the Conclusion ; the Conclusion of Life Death : But the Conclusion is either true or false , according to the Nature of the Antecedents ; so is Death good or bad , as the Life before was good or bad . Thus St. Paul severely prononnces , saying , Whose end shall be according to their VVorks . 2 Cor. 11. 15. Memorable is the Death of that Holy Martyr , Felix , who being led to Execution , rejoicing to himself , with a loud Voice ; I have , said he , preserved my Virginity , I have kept the Gospels , I have preached the Truth , and now I bow my Head a Victim to God. There is a Relation of one who died suddenly in his Study , and was found with his Finger pointing to that Verse , in the Book of VVisdom , c● . 4. v. 7. which says . Though the Righteous be overtaken with Death , yet he shall find rest , pretious in the sight of the Lord , is the Death of his Saints whether slow or suddain . The Copious St. Bernard , being near his end , Because , saith he , I cannot leave you great Examples of Religion , yet I commend Three things to your Observation , which I remember observed by my self . 1. I less believed my own than the Judgment of another . 2. Being injured , I never sought Revenge . 3. I never would offend any Person . Gerard , the Brother of St. Bernard , upon his Death-Bed , broke out into that Davidean Rapture , Praise the Lord in Heaven , Praise him in the Highest ; Where is thy Victory , O Death ? Where is thy Sting , O Grave ? Gerard , through the midst of thy very Jaws passes not only securely , but joyfully and triumphantly to his Country . He cannot die ill who has lived well . Sect. 16. As we Live , so shall we Die. The weary Huntsman in his rest , all Night Dreams of new Sports . and of his past Delight . IN the same manner , those things that pleased us in our Health , we are delighted with at our Deaths . Antiochus miserably afflicted the Jews ; and Maximin●s , the Emperour had designed the utter Exterpation of the Christians . At length , they both fell into a most lamentable Disease ; and when they saw no other way , the one besought the Jews , the other the Christians , to pray to their God for their Recovery . Like Esops Crew , which being taken desperately sick , cautioned his Mother , as she sate by him , not to weep for him , but rather pray ro the Gods for his Recovery . To whom she replied , O my Son , which of the Gods dost thou think will be propitious to thee that has robbed the Altars of every one of them . Therefore , as we live , so we die ; so are we reprieved and condemed , so destined to Heaven or to Hell. Sect. 17. A good Death to be desired . I Pray God my Soul may die the Death of the Righteous , and that my last end may be like his , cried the Prophet Balaam . How much more rightly had he wished . Let my Soul live the Life of the Just , that it may also die the Death of the Just . 'T is a Ridiculous thing to desire a good Death , and flie a good Life . 'T is a Labour to live well , but a Happiness to die well ; he that refuses to pass the Red Sea , must not think to eat Manna . He that loves the Egyptian Servitude , shall never reach the Land of Canaan . Piously and Elegantly St. Bernard , Oh that ▪ I may fall , saith he , frequently by this Death ; that I may escape the Snares of Death ; that I may not feel the deadly Allurements of a Luxurious Life , that I may not besot my self in sensual Lust , in Covetousnes , Impatience , Care and Trouble , for worldly Affairs . This is that Death which every one ought to wish for , who designs a Life that shall never know Death . Before Death , to die to Sin and Vice , is the best Death of all . Sect. 18. Sleep the Brother of Death . PAusanias relates , that he saw a Statue of Night , in the shape of a Woman ; holding in her right Hand a little white Boy sleeping , in her left , a little black Boy , like one that were a sleep . The one was called Somnus , Sleep ; and the other Lethum , Death , but both the Sons of Night . Hence it is that Virgil calls Sleep the Kinsman of Death . Gorgias Leontinus , being very old , was taken ill . In his Sickness he was visited by a Friend , who finding him fall'n asleep , when he waked , asked how he did ? To whom Gorgias made answer ; Now Sleep is about to deliver me to his Brother . Whoever thou art , O Christan , before thou layst thy self to Sleep , examine thy Conscience , and wipe away the stains and spots that defile it . There are many who have begun to sleep , and die both together ; and ended their Lives before they had stept out of their Sleep . The Brother of Death is to be feared , and not only cautiously , but chastly to be fallen into . He that sleeps not chastly , shall hardly wake chastly . Sect. 19. The fore-runners of Death . THE fore-runners of Eternity , is Death ; the fore-runners of Death , are Pains , and deadly Symptoms . One deadly Symptome , if we believe Pliny , in the height of Madness is Laughter , in other Diseases an unequal Pulse . But the Eyes , and the Ears , shew most undoubted Prognosticks of Death . Experience teacheth us , that when sick People talk of going Journeys , and endeavoured to escape ou● of their Beds , when they pull and pick the Blankets , they are near Death . Augustus , the Emperor , a little before he expired , suddainly terrified , complained that he was carried away by Forty young Men. Which saith Suetonius , was rather a Presage , than a sign of any Delirium , for so many Pretorian Souldiers , when he was dead carried him to his Funeral Pile . When Alexander went by Water to Babylon , a sudden Wind rising blew off the Regal Ornament of his Head , and the Diadem fixt to it : This was lookt upon as a Presage of Alexander's Death , which happened soon after . In the Year of Christ , 1185. the last and most fatal end of Andronicus Commenus being at hand , the Statue of St. Paul which the Emperour had caused to be set up in the great Church of Constantinople , abundantly wept : Nor were these Tears in vain which the Emperour washt off with his own Blood. Barbara Princess of Bavaria , having shut her self up in a Nunnery , among other things allowed her for her peculiar Recreation , she had a Marjoram-Tree of an extraordinary bigness , a small Aviary , and a Gold Chain , which she wore about her Neck : but fourteen days before she died the Marjoram-Tree dried up ; the B●rds the next Night were all found dead ; and after that the Chain broke in two in the middle . Then Barbara calling for the Abbess , told her that all those Warnings were for her , and in a few days after died , in the Seventeenth Year of her Age : After her death above twenty other Virgins died out of the same Nunnery . Several other Presages there are that foretold the death of Princes and great Men : As the uuwonted Howlings of Dogs , the unseasonable noise of Bells , the Roaring of Lions , &c. Therefore said Pliny , The Signs of Death are innumerable , and that there are none or very few Signs of Safety or Security . What do all these things Admonish us , but only this ; Remember , O man , that thou art a man ; think upon Eternity to which thou art hastening : Go to , prepare thy self , thou art called to that Tribunal of God ; as thou didst live , shalt thou be judged . Sect. ●o . What Answer is to be given to the Messenger of Death . SAint Ambrose having received the News of his Death , when his Friends bewailed him , and begg'd of God to grant him a longer space of Life ; I have not lived , as to be ashamed to lieve among you , neither do I f●●r to die , because we have a graci●us God. Saint Austin , nothing troubled at the News of his Death ; He never shall be great , saith he , who thinks it strange that Stones and Wood fall , and that Mortals die . Saint Chrysostom a little before his Death , in Exile , wrote to Innocentius , We have been these three Years in Banishment , exposed to Pe●●ilence , Famine , continual Iucursions , unspeakable Solitude , and continual Death . But when he was ready to give up the ghost , He cryed out aloud , Glory be to thee , ●O God , ●or all things . Let a dying Christian imitate these most holy Persons , and repeat these Sayings often to himself ; Thanks be to God ; Glory be to thee , O God , for all things ▪ I have watcht long enough among thorn● , Labour'd long enough in Storms ▪ Now because I see the end of my Watching and my Labour , Thanks be to God : Glory be to God for all things ; For Life is tedious , Death a certain gain . Sect. 21. Death is better than a sorrowful Life . IT is better once to Die , than to be always Dying : We daily Die , we have lost ●●● Childhood , our Youth is gone . All our Time even to Yesterday is slid away . These things Gregory Nazianzene comprehending in a few words , There is no good among men , with which there is not something of evil mixt . Riches are a Snare ; Poverty a Fetter , Honour a meer Dream , Empire dangerous , Subjection troublesom , Youth is the Summer of Life , Grey ▪ hairs the Sun-set of Life , Matrimony a Bond ▪ Children the growing Crop of Care , Fulness breeds Petulance , Want begets Impatience . Whatever we behold in this World , is like the World in a perpetual motion . Whatever seemed stable , is now doubtful , 〈…〉 with the perpetual volubility of Day-night 〈…〉 , Diseases , Sorrows , Pleasures and Calamities ; Death is most certain . Elegantly St. Austin ; Death , saith he , is only certain , all things else uncertain . A Child once Conceived perhaps is born , perhaps not , but perishes in Abortion . If he be born , perhaps he grows up , perhaps not ▪ perhaps he grows old , perhaps not : Peradventure he shall be Rich , peradventure Poor ; perhaps he shall attain to Honour , peradventure live Contemned ; perhaps he shall have Children , it may be not ; perhaps he shall die in his Bed , it may be slain in the Field : But who can say , perhaps he shall die , perhaps not . The first Book of Maccabees thus describes the Death of Alexander ; Then he fell sick , and when he perceived that he should die , Alexander had wished for several Worlds in hopes of Victory , and thought with himself that he had performed Atchievements that deserved Eternal Annals . Nevertheless after so many and such great Victories , overcome at length he fell , not only into his Bed , but into his Tomb , contented with a small Coffin . Peter Alfonsus reports , That several Philosophers flockt together , and variously desca●ted upon the King ▪ ● Death . One there was that said , Behold now four Yards of Ground is enough for him , whom the spacious Earth could not comprehend before . Another added , Yesterday could Alexander save whom he pleas'd from Death , to Day he cannot free himself . Another viewing the Golden Coffin of the Deceased : Yesterday ▪ said he , Alexander heaped up a Treasure of Gold , now Gold makes a Treasure of Alexander . This was their Learned Contention , yet all ended in this ; Then he fell sick and died . Thus forgetful of our selves , what Mountains do we raise to our selves in Thought . We revolve in our Minds Immortal , I wish they were Heavenly Things , whilst Death surprizes us in the midst of our vast Undertakings ; and that which we call Old Age , is but the Circuit of a few Years . Wherefore do we trust to Death ? Behold through what slight Occasions we lose our Lives . Our Food , our Moisture , our Watchings , our Sleep , are unwholesome to us without their due measure . A small hurt of a Toe , a light pain of the Ear , a Worm in the Tooth , make way for Death . The little Body of Man is weak , frail , subject to Diseases ; this Air , these Winds , those Waters offend him . therefore let us believe the Son of Syras , Death is better than ● bitter Life , and Eternal Rest better than continual Sickness . So that it is much better to be an Inhabitant on Earth , than a Pilgrim in Heaven . Sect. 22. The Happiness of Death . BLessed are the dead that die in the Lord ; even so saith the Spirit , that they may rest from their ●●bours , and their works follow them . To die in the ●●rd , is the same thing as to die a Servant of the ●●rd ; as the Scripture speaks concerning Moses , Moses my Servant is dead . As if God had said , saith Cajetan , Though he were once a Sinner , and was not then my Servant , nevertheless he died my Servant . He so died , that whatever he was , or whatever he did , was mine ; for a Servant wholly belongs to the Master : And let such a Servant of the Lord sing that Song of Simeon at his death , Lord , now let thy Servant depart in peace according to thy word . Altogether in peace , and that Eternal ; in the beginning whereof all the Warfare of good men is at an end , never more to be rekindl'd . For such Servants of God die in the Lord , who dying , rest in the Besom of God , and so resting , sweetly sleep in death . Thus Stephen among so many Showers of Stones , in such in the midst of the Tumult and Dinn of the Enraged Multitude , slept in the Lord. Thus Moses the Servant of the Lord , died by the command of God. Thrice happy and blessed are such , that never more shall be miserable . The death of the Just ▪ faith St. Bernard , is good , because of its Rest , better because of its Novelty , best of all by reason of its Security . Blessed , and again thrice blessed are such , for their Works follow them : They follow them as Children follow their Parents , as Servants follow their Masters , as Scholars follow their Teacher , and Souldiers their Captain . They follow them to the Tribunal of God , to the Court of Heaven ; as Peers follow their Prince , whither these Noble Servants are only admitted . Sect. 23. The Farewel of a dying Person to the living which are to go the same way . THere are many things of which it behoves me to Repent , of Vertue often neglected , and Time ill spent . How much did it become me to have been more patient , more submissive , more studious of daily Death . How small a Spark of Divine Love did glow in me ! Pity me , O God , pity me , according to thy great Mercy ! Spare a Sinner , O Infinite God ; through the Passion and Blood of thy dear Son. But I have also offended you both in Word and Deed ; Pardon me ; you find me both Consessing and Sorry , and deny me not this Provision for my Journey , the pardon of all my Transgressions . Let not your Vertue decrease by my Example , which was always bad . You have before your Eyes the Lives of the Saints , to which yours must conform . Enable their Patience , Submission , and Obedience to the utmost of your power . I also return you thanks for your Pains , for your Assistance , for your Advice , and for your Love. God the inexhaustible Fountain of Goodness , and the Immense Ocean of Love , recompence your Affection . God is certainly most Liberal to those that Commit themselves to his most holy Providence . Obedience is a most Noble Vertue , Patience is absolutely necessary , Submission is a most excellent Vertue , and Contempt of our selves , Poverty is a Vertue belov'd of Christ , Charity is the Queen of Vertue : Yet ▪ above all the Vertues , Faith in God seems to me to have something singular and most excellent , and a Plenary Resignation of a Man's self to Divine Providence , which the holy Scripture so commends , and which is continually in the Mouth of the Kingly Prophet , and which Christ endeavours to inculcate into us , by so many Arguments drawn from Flowers , &c. little Birds . The Vertues of this Faith , and the Tranquility that attends it , he only knows and finds , who in every thing as well small as great , most perfectly trusts in God , and confines himself to rely upon his Providence and Will Neither do I believe there is any man who had this Hope and Trust in God , but that strange and hidden Mysteries befell him . Therefore let us trust in God , and commit our selves wholly to his Will and Protection . I , whom ye here see , am cited to the Tribunal of God , to give an Account of Sixty Years . All my Deeds , Words and Thoughts , are open to this Judge . Nothing is concealed from him . All my Lifes Actions shall receive their definitive Sentence . How I tremble ! for it is a terrible thing to stand in Judgment before God. But in this Extremity there is that which comforts me : Therefore though I am a wicked Servant , my Lord is Gracious and Infinitely Good , who will acknowledge his Servant though he have been bad . And now God be with you all that Survive : Farewel all you that are to follow me in your order . Sect. 24. The last Admonitions of Dying People . AS the Sun towards his Setting , shines often forth more pleasantly ; So Man the nearer he is to Death , the wiser he is . Hence those Admonitions of dying People , which Wisdom has so much applauded . Cyrus being about to die , My Son , said he , when I am dead , close up my Body neither in Silver nor in any other Mettal , but return its own Earth to the Earth again . His last Words were , Be grateful to your Friends , and you will never want the Power to punish your Enemies . Farewel my dear Son , and tell these my Words to your Mother also . Wisely saith Theophrastus , upon his Death Bed , Many fine and pleasant things doth Life impose upon us , under the pretence of Glory , then the Love of which there is nothing more vain . Hither may be referred the saying of Severus , the Emperor . I was all things , but nothing avails . Constantius , Father of Constantine the Great , upon his Death-Bed , as he was resigning his Empire to his Son , with a wonderful Chearfulness ; Now ( said he ) do I almost esteem Death above Immortality . I leave a Son , Emperor . Here is the Man , that after 270 years has wiped away the Tears of the Christians , and avenged the Cruelty of Tyrants ▪ Christ was truly in Arms with Constantius . Lewis , King of France , gave these his last Admonitions to his Son. Beware my Son , that thou never commit any deadly Sin ; rather suffer all manner of Torments . First , chose such about thee as will not be afraid to tell thee what thou art to do , and what to beware . To thy Parents give all Obedience , Love and Reverence . Ferdinand ▪ the Great , King of Castile , falling sick of his last Sickness , caused himself to be carried to the great Church , in all his Royal Robes , where putting off all his Royal Ornaments , and as it were restoring God his own , he put on a Hair Cloth , and casting himself upon the Ground , with Tears in his Eyes . Lord , said he , the Kingdom which thou gavest me , I return to thee again , seat me , I beseech thee , in Eternal Light. Charles King of Sicily , spoke these Words , Oh the Vain Thoughts of Men ! Miserable Creatures , we are delighted with Honour , heap up Treasure , and neglect Heaven . O the happy Fate of the poor , who content with little Sleep in Tranquility . What does now my Kingdom , what do all my Guards avail me ? I might have been Miserable , without all this Pomp. Where is now the power and strength of my Empire ? The same necessity involves me , as hampers the meanest Begger . Of so many Thousands of Clyents , Servants and Flatterers , there is not one that will or can accompany to the Tribunal of God. Go Mortals go , and swell your Breasts with great Thoughts ; to Day or ●●●orrow , ye must die . Farewel Earth , would I could say , welcom Heaven . Nor must we forget the most Holy and Opulent of Kings , the Son of the Hebrew Nation , David , who being near Death , I saith he , am going the way of all the Earth , and then turning to his Son , But thou my Son Solomon , said he , keep thou the watch of the Lord , thy God , that thou walk in his Ways , and keep his Statutes and Precepts . If thou seek the Lord , thou shalt find him ; but if thou forsakest him , he shall cast thee off to Eternity . A terrible Exhortation , and enough to have pierced a Heart of Adamant . Thus Death devours all , cuts off Kings , lays Nations wast , and swallows the People up ; deaf to Prayers , Riches , Tears , no● to be overcome by any humane force . Only the wise-Man dies contented the Fool murmurs at his departure . Sect. 25. Christ is invited . ABide with me , O Lord , for it draweth toward Night , and the day is far passed . The day of my Life hastens towards Night ▪ and there is no Joshua to stay the Sun ; or prolong the Day . But as the Sun is daily buried under ground , yet every Morning revives ; so I and all that live shall go to the Earth ▪ but we shall return from the Earth clearer than the Sun it self . Therefore , O Christ , O my most Gracious Saviour , abide with me ; behold it draweth towards Night . My Eyes , my Ears , all my Senses fail me ; but do thou , I beseech thee , not fail me , O most loving Jesu , and all the rest , I most willingly abandon . Begon all other things ; I dismiss and give ye leave . My Creator is with me , it is enough . It is well with me . But that thou may'st tarry with me till Night , even till Death ; still I cry , abide with me , O Lord , for it draweth towards Night . Sect. 26. The dying Man is encouraged . WHen thou hast not the convenience of reading much , behold a few Verses not a little useful to ease thy Troubles , and confirm thy mind . Consider that St. Cyprian whispers these Words into thy Ears ▪ When we die , we pass to Immortality . Nor can we attain to eternal Life , unless ▪ we depart from hence . Neither is this an Exit , but a Passage , and a flight to Eternity , after the short Conclusion of a Temperate Race . How preposterous , how perverse a thing it is , when we desire that the Will of God should be done , when he calls us forth of this World , that we should not streight be obedient to his Will ? We strive , we struggle , and like head-strong Servants we are haled into the presence of God , with Sadness and Sorrow ; forc'd rather by Necessity , than won by the tie of our Obedience ; and is it reasonable we should be honoured by him with Celestial rewards , to whom we go unwillingly ? Wherefore do we desire and pray that the Heavenly Kingdom may come , when our Earthly Captivity so much delighteth us ? Wherefore do we so earnestly wish for the fulfilling of Christs Kingdom , when we had rather serve the Devil here , then raign with Christ there ? Then shall the Servants of God injoy Peace , and a calm and quiet Rest , when freed from the troubles of this World , when having vanquished Death we come to immortality . When to see Christ , it shall be our joy , when we can have no joy , but by seeing Christ . What blindness of mind , what madness is it , to be in love with the Oppressions , Pains and Tears of this World , and not rather to make haste to that joy which can never be ●ak'n from us ? Death is therefore the Hav'n of all Mortals . O happy Shore , O secure Port ! wherein none but the obstinate can Shipwrack . Sect. 27. Faith in the Resurrection . THis Flesh of ours now lives ; though shortly to return to its Clay , to its mouldring Dust ; to be the Food of Fish , Locusts , Ants ▪ and poysonous Vermin . And yet , after all this , the same Flesh shall rise ; and the Butcheries of Executioners , and the Coats of Martyrs shall be crown'd . Neither ●● thou dream of any Flesh than the former , unless thou canst imagine God unjust to give the reward to any other than that which has won the Prize , or that he should receive another to his Heavenly Rest , than that which won the Prize . The same Soul in all things , which in this Flesh fought the good fight , stood stedfast ; learnt God , put on Christ , sowed the hope of Salvation , the same shall reap . The same Flesh that with the Soul ran through the whole Order of Life , endured , bled , with the same Soul , its Companion , shall reap the reward . Lazarus was the same after he had been four days in the Sepulchre as before . The same the Son , after the Mothers Tears were tried up as before : The same was Christ , after his being entombed as before . Neither does any aid of Sepulture deprive God of his Omnipotency , or put a stop to his Goodness . The s●me was the Tongue of the Rich Man , that was fed with Banquets , and that which was scorched in the Infernal Flames , and begg'd to be relieved by the Finger of the more happy Begger ; the same Flesh shall be rewarded or punished according to its Merits . Is not God able to enliv'n the Clay , with the same breathing of his Spirit as formerly ? He that formed the Muscles , the Bones , the Nerves , the Veins ▪ the Marrow , out of the same Clay , Can he not form the same , out of the same again ? Is there a necessity that what perishes once should always Perish ? By what Law ? Behold , that I may not stumble thee with any higher Philosophy ; behold thy Universal returning , Order of all things ; that is a testimony and argument of returning Man. Summers and Winters revolve , Springs and Autums have their turns . The light of Sun and Stars return with the morning Splendor , or the natural Darkness had obscured . Thou wouldst think the 〈…〉 dead , and the Branches only fit for the Fi●e yet we see them revive again , and thicker clad than before ; and what the cold Kills , the heat of Summer restores more . Beautiful , as if decay it self paid use . Not that these things , in all things , prove the Reparation of Human Life but lead us to it . Wouldst thou have more signal Arguments ? We have a pledge in Christ , in whom we Usurp Heaven , and the Kingdom of God. Wouldst thou have it in Man ? The mortified and putrified Flesh of Lazarus ; wise Flesh . Moses and Elias , made known to the Apostles , demonstrated , that the same Habit and Condition of Body is still preserv'd in Glory . And the departed Souls delivered out of the Prisons of this Flesh , and returned to their own pure Light and Substance ; yet desire nothing more than to be clad with this refin'd Clay , and in the former Matrimonial Society , to continue a Life with the same Flesh , never to be dissolved ; that they which endured together may injoy the same equality of Glory , like Christ their Captain , who ascended Flesh and Bone into Heaven , a Pledge and Argument of our future Purity . Therefore , let us not be sad . When the old House falls a fairer will rise in the stead . He not only believed without a Cause , but lived for no Cause , that thought himself born to Perish . Sect. 28. The hope of Resurrection , our greatest Comfort . JOB almost buried in the Grave of innumerable Calamities ▪ yet with a vast alacrity of Mind ; I know ( saith he ) that my Redeemer Lives , and that I shall rise out of the Earth , at the latter day , and shall be covered again with my Skin , and shall see God in my Flesh ; when I my self shall see , and mine Eyes shall behold , and none other for me . This my hope is laid up in my Bosome . Christ also as it were returning an Answer to Job ; I am the Resurrection and Life , saith he ; whoever believeth in me , though he be dead shall live . There will most certainly come a day , that will restore us to Light , and therefore ought to depart contentedly . 'T is reported that there is a Bird in the East Indies , called Semenda , which being sensible of her approaching Death , fetches Wood into her Nest , sings sweetly , and by the clapping of her Wings sets it a Fire , where being consumed , out of the Ashes grows a Worm , which afterwards comes to be a Bird of the same Nature . A plain Symbolum of the Resurrection . Mirmeius , the Roman Orator , a great Antagonist of the Christians : see ( saith he ) how for our comfort all nature points out our Resurrection . The Sun sets and rises , the Stars fall and return . Flowers decay and refluorish ; the withered Trees recover their Vendure . Seeds return their several species . Thus the Body deceased , like Trees in Winter , cover their Vigour with a feigned dryness . We are also to expect the Spring of the Body . I know that my Redeemer Lives , and that I shall rise again at the last day . Sect. 29. The hope of Heaven . WHat wouldst thou ? What desirest thou ? Wouldst thou live ? And wouldst thou not die ? So live then that thou mayst once live happy . For to live , and not to live happily , is a kind of death , or the way to death . In Heaven thou shalt live , never to die . Therefore thou shalt live happily , for thou neither shalt nor canst suffer pain , because there is none there . There thou shalt enjoy thy Wishes ▪ nor canst thou be put out of possession . Eat O ye Friends , drink and be merry , O ye beloved . This Banquet has no end . St. Austin ▪ cries out , O sempiternal Life , and tempiternally blessed ; where joy without sorrow , rest without labour , dignity without fear , health without sickness , life without death , happiness without calamity , where all good things perfect in charity . The Gates of Jerusalem shall be built of Saphyrs and Smarayds , aud of precious Stones , the whole Circuit of her Walls . The Streets of the City shall be pure Gold , transparent as Glass , and through her Villages shall Allelujahs be sung . Therefore blessed are they that dwell in thy house , they will be alwaies praising thee . I believe verily to see the goodness of the Lord in the land of the living . Sect. 30. Sighs to Heaven . SHew me thy Glory . Shew me all thy Good. Isa . 61. 3. When wilt thou give unto them that mourn , beauty in stead of ashes , joyful Ointment for sighing , pleasant rayment for a heavy mind . Job 6. 8 , 9. 10. O that I might have my desire , and that God would grant me the thing that I long for . O that God would begin to smite me . That he would let his band go and take me clean away . Then should I have some comfort ; yea I would defie him in my p●i● ▪ that he would not spare , for I will not deny the words of the Holy One. Job 7. 2. For as a bond-servant desireth the shadow ▪ and as the hireling would sain have the reward of his work . Psalm 15. 1. Lord who shall dwell in thy Tabernacle ? who shall rest in thy holy place ? Psalm 27. 45. One thing have I desired of the Lord , which I will perform , even that I may dwell in the house of the Lord all the days of my life , to behold the fair beauty of the Lord , and to visit his Temple . Psalm 42. 1 , 2. Like as the Hart desireth the Water-brooks , so longeth my Soul after thee , O God. My Soul is a thirst for God , yea , even for the living God. When shall I come to appear before the presence of God ? Now when I think thereupon , I pour out my heart by my self . I went by with the multitude , and brought them forth to the house of God. Psalm 55. ● . O that I had wings like a Dove , for then would I fly away and be at rest . Psalm 60. 9. Who will lead me into the strong City ? Ps . 65. 4. Blessed is the man whom thou choosest and receivest unto thee ; he shall dwell in thy Court. Ps . 73. 1. Truly God is loving unto Israel ; even to such as are of a clean heart . Vers . 24. Whom have I in Heaven but thee , and there is none upon earth that I desire in comparison of thee . Vers . 25. My flesh and my heart faileth , but God is the strength of my heart , and my portion for ever . Psalm 84. 1. O how amiable are thy dwellings , thou Lord of Hosts . Vers . 2. My Soul hath a desire and longing to enter into the Courts of the Lord V. 10. For one day in thy Courts is better than a thousand years . Psalm 116. 9. I will walk before the Lord in the land of the living . Psalm . 120. 5. My Soul hath long dwelt among them that be Enemies to peace . Psalm 122. 1. I was glad when they said unto me , we will go into the house of the Lord. Psalm 138. 1. By the waters of Babylon we sat down and wept● when we remembred thee , O Sion . Ver. 4. How shall we sing the Lord's Song in a strange Land ? If I forget thee , O Jerusalem , let my right hand finger forget her cunning . Ps . 142. 9. Bring my Soul out of prison , that I may give thanks unto thy Name . Which thing if thou wilt grant me , then shall the righteous resort unto my company . I desire to be dissolved and be with Christ . Sect. 31. An Abstract of the Comforts against Death . FIrst Death kills our familiar Enemy the Body . There is no mischief more pestilential than a Bosom-Enemy . The Flesh lusteth contrary to the Spirit , and the Spirit contrary to the Flesh , Gal. ● . 1● . These are contrary one to another . 2ly , Death breaks the Door of the Prison wherein we are lockt up : But as old Prisoners , many times long acquaintance with the place detains us not unwilling in the midst of our Fetters and Suffferings . But the best of Kings desired to be delivered out of Custody . 3ly , Death eases us of a vast Burthen ; for why , a corruptible Body is heavy to the Soul , and the Earthy Mansion keepeth down that Understanding that museth upon many things : No man can swim with this Burthen . 4ly , Death puts an end to our Pilgrimage . What is Mortal Life , saith St. Gregory , but a way ? Consider my Friends , what it is to be aweary , upon the way . Our present Life is full of pain , a perpetual sirugling , and yet we cannot forsake it without Tears . 5ly , Death brings us out of all Danger . The most Fortunate Man that lives is subject to many Dangers ; and Danger is hardly avoided without danger . He has only escaped all Dangers , who is out of this Life . 6ly , The necessity of Death . Nobly said the wise Roman , There is no greater comfort in Death , than Death it self . He would not live , that would not die . Death carries with it an impartial and unvanquishable Necessity . For the first part of Impartiality is Equality . 7ly . The Death of Christ . To the Contemplation of this , St. Paul exhorts us : Let us , saith he , run with patience unto the Heb. 12. Battel that is set before us . Looking unto 1. 2. Jesus the Captain and Finisher of our Faith ; who for the Joy that was set before him , erdured the Cross . To the Members of this Head this is the greatest Consolation : For that the Members should not fear Death , the Head endured the utmost violence of Death . The Author of Life by dying set open the Gates of Heaven . Why do we fear to die ? 8ly , The Hope of Resurrection . Wherefore do we expostulate with Death ? He does not deprive us , but introduces us into Life . The Day will shine that will recal us from our Graves . We shall all rise . Which sundry Arguments demonstrate unto us , as has been already shewed . 9ly , Immortality it self . Death is the end and passage ; the end of Calamity , the passage to Calamity . Hence the death of the Just is called their Birth-day . Hence also that other Saying , Death is but a Sport to a true Christian . And that no man might fear this Sport , Prudentius in his Hymns , has these Lines . That which you see , believe me , is no pain , And but a minute d●th prolong its raign . Nor doth it silly man of life deprive ; But life reforms , by keeping life alive . Thus the best , and all the best of men have the same beginning of Happiness , as end of Mortality . Sect. 32. Against those that Die unwillingly . SO it is , we generally fear Death , neglect Life , and die unwillingly : And yet this is Ingratitude , not to be content with our time allotted . They will always be but a few Days , saith Seneca , if they be numbred . The Prolongation of Life nothing avails to Happiness . How much more satisfactory is it to put a good Value upon our own , than to value the Years of another . Did God think me worthy of this time ? This is enough . He might have added more , but this is a Favour . Here opportunely Horace . But having his compleated time enjoy'd , Let him , like a full Guest , the Room avoid . Who would endure a Guest that at the end of a Banquet should cry , I have not filled my Belly Who can praise that man , who departing out this life shall complain and say , I have not lived long enough ? and bemoan himself as if his life were broken off in the third Act ? 'T is not only a shameful but a ridiculous Complaint . The bounds are set ; but whether a long Life or a short , there is to be an end of it . So it pleases the Author of Life . Th' hast eat and drank enough , enough hast plaid . And now Time calls that will not be delaid . Most admirably Epictetus ; Thy Honour is at end , be gone , depart , gratefully , modestly ; give place to others : Others must be born , as thou wert ; and being born , they must have Habitations and Food ? But should not the first depart , what would be left ? Why art thou insatiable ? why art thou not satisfied ? why dost thou stifle and croud the World. But more admirably than Epictetus . St. Austin ; At what time soever God would have thee make thy departure , let him find thee ready ; For thou art a Stranger , and not Master of the House : The House is only let to thee , nor hast thou any certain Lease of it . What said the Lord thy God ; When I please , when I say the word , be gone , depart . I will turn thee out of thy Inne , but I will give thee a House . Thou art a Pilgrim upon Earth , thou shalt be a Tenant in Heaven . He more earnestly expects , more confidently hopes for Heavenly Pleasures , who denies himself Earthly Delights . Who life doth count severe , Less cause hath death to fear . Sect. 33. Delay is the Rock of dying People . WE have admonished the Healthy , the Sick , we must also admonish the Dying , to beware of this Rock , Delay . How many thousand People have made an ill end , only because they have delaied those things which were not to be delaied . Why , O dying Friend , dost thou set apart to Morrow , or the next Day for thy Salvation ? To Morrow is not thine , to Day is . To Day , this very Hour , even now do what is to be done . Where wilt thou be to Morrow , or next Day . Emylius and Pluterch , that the approach of the Theban Exiles being reported to the Magistrates of the Thebans , they being in the midst of their Jollity took no notice of it . At the same time Letters being brought to the Chief Magistrate , wherein all the Counsels of the Exiles were discover'd , and deliver'd to him at the same Banquet , he laid them under his Cushion , Sealed as they were , saying , I defer serious Business till to Morrow . But this Deferrer of Business with all his Friends was that Night surprized and killed . Thus Death uses to surprize those that delay , while they deliberate , while they muse , while they defer , he comes and strikes with his unlookt for Dart. S●aint Austin , a most faithful Monitor , thus instructs one that promises , I will live to Morrow . God has promised thee pardon , but neither God nor Man has promised thee to Morrow . If thou hast lived ill , live well to Day . Fool , this Night thy Soul shall be taken from thee . God calls thee now , exhorts thee now , expects that thou shouldst now repent , and dost thou delay ? He is not so patient in suffering , as never to be just in revenging . He has divided his times . Do not say then , To morrow I will repent ; to Morrow I will serve God. For though God has promised thee Pardon , he has not promised to add to Morrow to thy delay . Delay not thy Conversion to God , for then God will be angry and destroy the work of thy hands . The Day is to be prevented , that so often ▪ is accustom'd to prevent . Sect. 34. A ready Mind . I Will receive the Cup of Salvation , and call upon the Name of the Lord. This Cup is bitterer , yet my Saviour drank it up , and from the bloody Cross drank the same to me that I should pledge him . This Cup is the fatal Cup of Death which Christ , which those most dear to Christ , which all Mortals drink through an inevitable necessity . Why should I alive refuse it ? Who ever began to live , must cease to be , that he may begin that life that never shall decay . Both Good and Evil , Life and Death , Poverty and Riches , proceed from God. What meanest thou then vain Fear ? wouldst thou not that I should drink the Cup which the Father provided for me , which Christ mingled for me ? I am Mortal ▪ and do I wonder at Death ? When Alexander the Macedonian lay sick , and that some of his Spiritual Flatterers seemed to hint to him , as if Philip his Physician had mingled Poyson in his Physick ; the King receives Philip just then coming to him with the Poyson prepared ; with one hand he gave him his Friends Letter , with the other he received the Poyson from him ▪ and as he put it to his Mouth , he fixed his Eye upon the Physician 's Face , to try whether he could discover any Marks of Guilt in his Face : but perceiving none , and being thereby confirmed in the Fidelity of his Physician ▪ he forthwith drank off the Poyson . So will I do , when my dear Jesus , my Physician and Saviour shall reach me that wholesome Cup that is to procure my Eternal Rest , while I drink it , I will fix my Eyes continually upon this Physician 's Face , upon the Countenance of my Crucified Lord , wherein I shall read his Love toward me , and fearless I will take off the Cup , which the more of Love it has , the more it has of Salvation . Sect. 35. The dying Person arms himself with Faith , Hope and Charity . THat this may be the more readily and easily done , we have set down certain Forms for the Exercise of Faith , Hope and Charity . To Faith. I do protest ( in the presence of God , his Holy Angels , and the Church both Triumphant and Militant ) that I believe what ever the Holy Universal Church believes , and that I live and die in the Faith , which the same Universal Church Profession ( in Union which , and under her Head ) our Lord Jesus Christ . From which , whatever is dissonant , I utterly reject and abandon . To Hope . I have set God always before me ; for he is on my right hand , therefore I shall not fail . Wherefore , my heart was glad , and my glory rejoiced ; my flesh also shall rest in hope . For why , thou shalt not leave my Soul in Hell , nor suffer thine Holy One to see Corruption . Thou shalt shew me the Path of Life ; in thy presence is fulness of Joy , and in thy right hand is pleasure for evermore . Psal . 16. v. 8. &c. To Charity . What shall I return to the Lord for all his Benefits . I will receive the Cup of Death from the hand of God , and call upon the Name of the Lord. I will call upon God with Praises , and I shall be safe from my Enemies . Into thy Hands , O Lord , I commend my Spirit . Thou hast created me , O God , thou hast redeemed me , thou hast sanctified me ; thine am I alive and dead . I offer my self up entirely to thy will. Jesu , Son of David , have mercy upon me . Sect. 36. What is always to be in the thought and Mouth of a sick and dying Christian . IN sickness , O Christian , if thou art asked , how thou do'st ? or how is it with thee ? Beware of returning any other Answers but these — As God will — As God pleases — As the Lord's pleasure is — So let it be done — According to the good pleasure of God — As it pleases God , so let his will be fulfilled in Earth , as it is in Heaven . Nor will it be amiss to have these threefold Prefaces continually in thy lips , and in thy mind , as well in thy Sickness , as at the hour of thy Death . 1. Blessed be God to all Eternity . 2. Have mercy on me , O Lord , according to thy loving Kindness ; though I am not worthy of the least of thy mercies , O God. 3. Oh , Lord , my God , I surrender my self wholly up to thy will , let thy will be done . Sect 37. Certain Precepts to be particularly observed by a dying Person . FIrst , Not to depend upon the Merits ; but with all thy Sins and Omissions to cast thy self into the Fathomeless Ocean of Divine Mercy . Next , To adhere stedfastly and constantly to the belief of the true Holy Church ; and to receive the Holy Sacrament . Thirdly , To forsake all the frail and passing Vanities of this Life ; and to unite thy self to God , with all thy Soul and Affection . To breath after the Land of Promise , where thou may'st be able to offer up a lasting Sacrifice of Praise and Thanksgiving to God for all his Mercies . Fourthly , To offer up thy self , a Living Sacrifice to the Glory of God , for his great good will toward thee , and to endure patiently for his sake all the pains and troubles of Sickness , and the bitterness of Death . Fifthly . To set continually before thy Eyes , the terrible Death and Passion of thy Lord Christ , that so thou mayst unite thy Body and Soul , with the wounded Body , and afflicted Soul of Christ . But the safest way is , whatever thou wouldst do in the utmost extremity of thy Sickness , to begin to do that in the prime of thy Health . Sect. 38. Refreshments for a dying Person . COme my People , enter thou into thy Chambers , and shut thy Doors about thee . Hide thy self for a little while , till the Indignation be overpast . Isa . 26. ●0 . When I was angry , I hid my Face from thee for a little season ; but through everlasting goodness I have pardoned thee , saith the Lord thy Redeemer , Isa . 54. 8. Why art thou so full of heaviness , O my Soul ? And why art thou so unquieted within me . Put thy trust in God , for I will yet give him thanks for the help of his Countenance , Psalm 42. 6. For we are the Children of the Holy Man , and look for the Life which God shall give unto them that never turn their belief from him , Tob. 2. 18. Even so it is not the will of your Father which is in Heaven , that one of these little ones should perish , Mat. 13. 14. For God so loved the World , that he gave his only begotten Son , that whosoever believeth on him , should not perish but have Everlasting Life , John 3 16. But if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . And he is the Attonement for our Sins , not for our Sins only , but for the Sins of all the World , 1 John 2. 1. Verily , verily ▪ I say unto you , he that heareth my Word , and believeth in him that sent me hath Everlasting Life , and shall not come into Damnation , but is escaped from Death unto Life , John 5. 24. All that the Father giveth me shall come unto me , and him that cometh unto me I will in no wise cast out , Joh. 6. 37. I am the Resurrection and the Life ; he that believeth in me , yea though he were dead yet shall he live . And whosoever liveth and believeth in me shall not dye eternally , Joh. 11. 25 , 26. In my Fathers House are many Mansions , 14. 2. If God be on our side who can be against us ▪ Who spared not his own Son , but gave him for us all ; how shall he not with him , give us all things ? Who shall lay any thing to the charge of Gods chosen ? It is he that justifies ; who is he that co●demnesh ? It is Christ which dyed , yea rathe● which is raised again , which is also on the Righ● Hand of God , and maketh Intercession for us , Ro● ▪ 8. 31 , &c. For no Man livech to himself , and no Man dy●th to himself ; for if we live , we live unto the Lord. Whether we live therefore or die , we are the Lords . For we know that if our Earthly House of this Tabernacle were destroyed , we should have a Building of God , even a Habitation not made with Hands , but Eternal in Heaven . For therefore sigh we , desiring to be farther cloathed with our House which is from Heaven ; for if that we be cloathed , we shall not be found naked , 2 Cor. 1 , 2 , 3. Now also Christ shall be magnified in my Body , whether it be by Life or by death . For Christ is to me Life , and Death is to me Advantage . Having a desire to depart and be with Christ , Philip. 1. 20 , 21. But our Conversation is in Heaven , whence also we look for the Saviour ; who shall change our vile Body , that it may be fashioned like his glorious Body . This is a f●ithful saying , and by all means worthy to be received , that Christ Jesus came into the World to save sinners , of whom I am chief , 1 Tim. 1. 15 , But he that shall endure to the end , the same shall be saved , Mat. 24. 13. Be thou faithful unto death , and I will give thee a Crown of Life , Rev. 2. 10. These Fountains refresh and cool the hot Baths of death , he shall happily swim therein , who plunges himself over Head and Ears in these Rivolets . Sect. 39. The Sighs and Prayers to God proper for a Dying Person . ENlighten my Eyes , O most merciful Jesu , that I sleep not in death . Lest my Enemies say , I have prevailed against him , Psal . 13. 3 , &c. Lord Jesu Christ , Son of the Living God. Lay thy Passion , Cross and Death between thy Judgment and my Soul. O Lord Jesu Christ , remember not our old Sins , but have mercy upon us , and that soon , for we are come to great misery , Psal . 79. 8. Sweet Lord Jesu Christ , for thy glories sake , and for the Effectual Vertues sake of thy Sufferings ; cause me to be written down among the number of thy Elect. Enter not into judgment with thy Servant O Lord , for there is no Man righteous in thy sight . I worship thee O Christ , I bless thee because thou hast redeemed the World by thy Sufferings . Saviour of the World save me , who by thy Cross and Blood hast redeemed me . O most merciful Jesu , I beseech thee that with thy precious Blood which thou didst shed for Sinners , that thou wouldst wash away all my iniquities . O Blood of Christ purifie me ; let the Body of Christ save me ; let the Water from Christs side wash me ; let the Passion of Christ comfort me . O kind Jesu hear me ; hide me between thy Wounds : Permit me not , O merciful Jesu , to be separated from thee ; in this my Hour of death call me ; command me to come to thee , that I together with thy Saints may praise thee to all Eternity . Cast me not from thy Countenance , nor take thy Holy Spirit from me . Sect. 40. At the Moment of Death . NOW Lord according to thy good pleasure deal mercifully by me , and command my Spirit to be received in peace . Sound into the Ears of my Mind those sweet words ; this day thou shalt be with me in Paradise . Now let thy Servant depart in peace , because mine Eyes have seen thy Salvation . O Jesu , Jesu , Jesu , permit me to enter into the number of thy Elect. O Jesu , Son of David , have mercy upon me O Lord Jesu , make haste to help me , O Lord Jesu , receive my Soul. Sect. 41. The true Confidence of a Dying Person in God. HEre I confidently aver with St. Bernard . Let another pretend to Merit ; let him boast of enduring the heat and burthen of the day ; my desire is to adhere to God , and to put my hope in the Lord. And though I am conscious to my self , that such was the naughtiness of my pass'd Lise , that I deserve to be forsaken of God , yet will I not cease to relye upon his Immense Goodness , and to hope that as hitherto his most Holy Grace has afforded me strength to endure all things , so the same will still uphold me , and enable me to finish my course . Therefore this one thing I beg of thee O God , that thou wilt never suffer me to distrust of thy Goodness , though I know my self to be weak and miserable . Yea , though I should perceive my self in that Terror and Consternation ready to fail , like St. Peter , upon one blast of Wind , let me remember him ; let me call upon Christ ; Lord make me whole . Then , O then shalt thou stretch for h thy Hand and save me stom sinking . But if thou sufferest me to go farther yet with Peter , to run headlong into denial ; then such is my hope that thou wilt look upon me with an Eye of Mercy and Compassion , as thou lookest upon Peter , and grant me a new Confirmation of Eternity . This I am certain of , that unless the fault be mine the Lord will not forsake me . I acknowledge that saying of St. Austin , God may save some without good works , because he is Good ; but he condemns none but for their evil works , because he is Just . And therefore I commit my self to him with a full hope and confidence in him . If he suffer me to perish for my Sins , yet his Justice shall be magnified in me . Yet I hope and most certainly hope , that his most merciful Goodness will most faithfully preserve my Soul , so that his Mercy rather than his Justice shall be praised in me . Nothing can happen to me against the will of God. Whatever he pleases , to whom ever it seem ill , is still the best to me . VVhatever pleases thee , that will I , that will I , O God. Sect. 42. The Last Words of Dying Persons . AVgustus the Emperor dy'd with these words in his Mouth . Live mindful of our Nuptial Knot , and so farewel . How much more holilv would these Christians do , that direct their last words to the Beginning and Creator of all things . Dyonisius the Areopagite , being condemned to lose his Head , with a Christian Generosity , contemning the Reproaches of the Spectators , Let the last words of my Lord upon the Cross , said he , be mine in this World ; Father into thy Hands I commend my Spirit . Basil the Great ▪ lying at the last period of Life , after he had piously instructed his own Friends , breathed out his Soul with these last words , Lord into thy Hands I commend my Spirit . St. Bernard upon his Death-bed , Oh Christian , said he , despair not of this Infirmity . Christ has taught thee what thou oughtest to say in all the dangers of death , whom to fly to , whom to invoke , in whom to hope . Therefore do thou so behave thy self , that at the hour of death , thou maist be able to say , In thee Lord have ▪ I trusted let me not be confounded to Eternity . Therefore let the last words of a dying Person be directed to God. All his Prayers , Wishes , Desires , and last Hopes must ever tend to him . Let the dying Person say from the bottom of his Heart ; To thee Lord I turn my face ; to thee I direct my Eyes . Sect. 46. Let the dying Person imitate the Penitent Thief in Golgotha . Lord remenber me when thou comest into thy Kingdom . Happy Thief , who in the School of Christ had learnt more in three Hours , than the Unhappy Iscariot in three years . Lord God! How great is the Abyss of thy Judgments . Thy Friends and Kindred are silent ; thy Disciples forsake thee ; the Angels appear no● . Where are those thousands fed by this Crucified Lord ? Who of all that multitude speaks ▪ one word for so great a Benefactor ? Yet the Thief against his Companion pleads the Cause of Christ , and justifies his Innocency ; take off all Scandals from him , and convicts the Multitude of Murther . Nor was the Son of God asham'd of such an Advocate ; but rather applauded him . Nor was the happy Rhetorician wanting in his Cause . But we truly , said he , are righteously punished , for we receive according to our deeds , but this Man hath done nothing amiss . Oh how truely may I say the same of my self . I justly now dye , I receive according to my Deeds , but my God and my Lord did nothing , that he should dye , and dye in so much Torment . And therefore may I truely use this Prayer , Lord remember me because thou art come into thy Kingdom . And because thou art now in thy Kingdom look upon me weeping in this Exile , and admit me going hence into thy Kingdom . This I beg of thee for the sake of thy Scourgings , thy Thorns , thy Cross , and through thy Torments and thy Death . Therefore what remains but for me to throw my Soul into his Bosom , who alone considers its Pains and Sufferings , He knows what conduces to the Salvation of Souls ; I wait for thy Salvation , O Lord. Sect. 47 ▪ A Heliotropian Receit against all Sickness and Death . THE Heliotrope is a Flower , which as we find by daily Experience , turns it self with the Sun from East to West , and doing the same even in cloudy VVeather ; and in the Night , for want of the Sun contracts and shuts up the Beauty of its Colours . Let the will of Man always wait upon Divine Pleasure , continually turning and winding it self to the beck of Sacred Power , though the VVeather be cloudy . Nor can any day in all the life of Man be more cloudy than the day of our death . Then let the dying Person with fix'd and stedfast Eyes , like the Heliotrope , ●urn himself to his only Sun. This let our Saviours words teach us . Even so , O Father , for so was it thy good pleasure . After this manner , my dear dying ●riend speak altogether . In all things to be done , to be avoided , to be endured and born , according to thy Lords Example always say ; Even so , O Father , even so ; always submitting thine to the most holy VVill. Even so , O Father , even so , both now and for evermore . Philip the second King of Spain , groaning under the pains of a desperate Disease , was wont continually to repeat these words of our Saviour . Father , not mine , but thy will be done . And one time among the rest , as the Passion of Christ was read to him , while the Chirurgeons were Lanching open an Aposthume , he caused the Reader to stop at these words . So highly did that great King value this Heliotropian Rec●it , as well in Health as in Sickness . This Heliotrope cures Sickness , Death , and all sorts of Diseases . He is far from Destruction , who in his will is so near to God. THE Fatal Moment . VVHen we dye our Everlasting state is to be determin'd ! After Death the Judgment . The moment of our departure hence will pass us over to the Righteous Tr●bunal of God. It will make us either to shine with the Angels above , or to set with the Devils ▪ It will either fix us in a joyful Paradise , or in an intolerable state of Woe ▪ So that we may say with Nieremberg , How many things are to pass in that Moment ? In the same is our Life to finish , our Works to be examined , and we are then to know how it will go with us for ever and ever ? In that Moment I shall cease to Live , in that Moment I shall behold my Judge , in that moment I must answer for all my publick and my secret Actions , for all that I have ever thought , or spoke , or done ; for all the Talents , the Time , the Mercies , the Health , the Strength , the Opportunities and the Seasons , and Days of Grace that I have ever had , for all the Evil that I might have avoided , for all the good I might have done and did not , and all this before that Judge , who has beheld my ways from my Birth to the Grave ; before that Judge who cannot be deceiv'd , and who will not be impos'd upon . Little can he that has not been brought near to Death and Judgment know what Thoughts the Diseased have when they are so . Little , very little does a Soul in Flesh know what it is to appear before the Great God. This is so great and so strange a thing , that they only know it who have receiv'd their final Sentence ; but they are not suffer'd to return to tell us how it is , or what passes then ; and God sees it fit it should be concealed from us who are yet on this side the Grave . But who does not tremble to think of this mighty Change , and of this Moment that is the last of Time and the beginning of Eternity ; that includes Heaven and Hell ▪ and all the Effects of the Mercy and Justice of God. Who does not tremble when he considers that Infinite and Holy Majesty before whom the Angels cover their Faces ; that considers him Omniscience , and his Greatness , and the mighty Consequences of that Sentence , how sudden it is , and how irresistible , and that it is an irrevocable Decree , and by a Word of this mighty Judge we live or dye for ever . It is no wonder if the thoughts of it make us shrink and quiver . It is a greater wonder that when some or other , whom we know , are almost every week going to such a place and state as this , we who are not yet Cited to the Bar , are no more concerned , and use no more endeavours to be ready for it . Oh my Friends , when you come to the Borders of the Grave , when you are within an Hour or two's distance from your Final Judgment , and your unalterable state ; what a mighty Change will it cause in your thoughts and your apprehensions . You will then know and feel it . Then , when the Perspective is turn'd , and the other World begins to appear very great , and this very little . This that I have represented to you is a part of that which we call dying . It is a great Mercy , and greatly to be acknowledg'd that God allows us so much Time wherein to prepare our selves for this final and irrevocable Doom . It is an instance of his Patience that is truly Divine , that notwithstanding our many repeated Sins he has not cut us off . It is his great Me●cy that gives us leave to appear in his Courts before we appear at his Tribunal , and that he affords us such large notice and warning that so we may be ready for our Last Tryal , whereon so very much depends . THE TREATMENT OF OUR Departed Friends AFTER THEIR DEATH In Order to Their Burial . WHen we have received the last Breath of our Friend , and closed his Eyes , and composed his Body for the Grave , then solemn and appointed Mournings , are good Expressions of our dearness to the departed Soul , and of his worth , and our value of him . The Church in her Funerals of the dead , used to sing Psalms , and to give thanks for the Redemption and Delivery of the Soul , from the evils and dangers of Mortality . But it is good that the Body be kept veiled and secret , and not exposed to curious Eyes ; neither should the dishonours wrought upon the Face , by the changes of death , be stared upon by impertinent persons . When Cyrus was dying , he called his Sons and Friends to take their leave of him , to touch his Hand , to see him the last time , and gave in charge , that when he had put his Vail over his Face , no Man should uncover it . And Epiphanius his Body was rescued from inquisitive Eyes by a miracle . Let it be interr'd after the manner of the Countrey , and Laws of the Place , and the Dignity of the Person ; for so Jacob was Buried with great Solemnity , and Joseph's Bones were carried into Canaan , after they had been embalmed , and kept 400 years , and devout men carried St. Stephen to his Burial , making great lamentation over him . And Aelian tells us that those who were the most excellent persons , were buried in publick , and men of ordinary Courage and Fortune had their Graves only trim'd with Branches of green Olives , and mourning Flowers , together with a few sprigs of Rosemary and Bays . But nothing of this concerns the dead in real and effective purposes ; nor is it with care to be provided for by themselves , but it is the duty of the living ; for to them , it is all one whether they be carried forth in a Chariot or a wooden Bier , whether they rot in the Air , or in the Earth , whether they be devoured by Fishes or by Worms , by Birds or by Sepulchral Dogs , by Water or by Fire , or by delay . Concerning doing honour to the dead , the consideration is not long ; anciently the Friends of the dead used to make their Funeral Orations , and the Custom descended , and in the Channel of time it mingled it self in the Veins of the Earth , through which it passed . And now a days , Men that dye are commended at a price , and the measure of their Legacy , is the degree of their Vertue . But these things ought not so to be , the reward of the greatest Vertue ought not to be prostitute to the doles of common Persons , but preserved like flourishing Laurels and Coronets , to remark and encourage the noblest things . But that which is most considerable is , that we perform the will of the dead , the Laws oblige us , and will see to it ; but did they not , certainly it is the noblest thing in the World , to do an act of kindness to him whom we shall never see again , but yet hath deserved it of us , and to whom we would do it if he were present : And unless we do so , our Charity is Mercenary , and our Friendships are direct Merchandize , and our Gifts are Brokage ; but what we do to the dead , or to the living for their sakes , is Gratitude , and Vertue for Vertues sake , and the noblest portion of Humanity , Kindness and Love. The Reasons why we shut the Eyes and Mouth of the Dead . IN the first place , when our dear Friends and Relations are dead , we close their Eyes and Mouth , which a Learned Author says , is a Custom that was used by the Primitive Christians , to represent that the death of the Faithful is , according to the Oracles of Scripture , nothing else but a Repose ; since after having been asleep for a while , they shall be awaked to Eternity . Moreover by shutting their Eyes and Mouth , we do intimate , that the dead are no more to take delight in the Objects of this visible World , their Employment now being stedfastly to behold all the Ravishing Beauties of the other World , and continually to praise God , who is the Glorious and Bountiful Dispenser of them . The Reasons why Dead Bodies are often Kissed , Washed , Perfumed and Cloathed : Together with the Customs of several Nations in the Burial of their Dead . MAny Persons , 1. Kiss , and kindly Salute their dead Friends and Relations , to shew the natural tenderness and love they had for the deceased ; but this Custom is now quite abolished with us in many places , though this practice ought not to be altogether discommended . 2. As for the usage that is in some Countreys , of washing the dead , St. Chrysostom tells us , that it was derived at first from the Person of our Lord and Saviour , whose precious Body was washed as soon as they took it down from the Cross . And we read in the ninth Chapter of the Acts of the Apostles , that a Woman of Joppa called Tabitha , whom St. Peter restored to Life , had been wash'd before she was laid out for the Grave . The Indians burn their dead . 3. The Custom of Perfuming and Embalming the Corps , hath in our days been ( especially in England ) much observed . And indeed the very reason , why the Primitive Christians were so careful to perfume the dead , was , because they regarded them as so many Members of the Mystical Body of the Redeemer of the World. Tertullian in his Apology , upbraiding the Heathens with the vast expences of sweet Scents and Perfumes , consumed in the Temples , tells them that those Odours would be better employed , in perfuming and embalming the Bodies of Christians , and their dear Friends departed . At the Canary Islands they bury their Dead with a Bottle of Wine standing by them . 4. As concerning the manner of Apparelling the Dead , all Christians use not the same practice ; for some do only cover them with a large Winding-sheet , as they do in France : And others dress them in the very same Cloaths they were wont to wear , as in Italy , and several other places . And others dress them and lay them in their Coffin , in a white Shirt , a clean Cap ( with their Toes tyed with a black Ribband ) and sometimes ( as a late Act of Parliament enjoyns ) in Flannel ; this is the Custom ●● England . And likewise here it is the Custom ●o s●● the Body when drest in order to the Grave , either in the Entry , or the principal and most publick Room of the House , and that for this reason , and that by this sight , those that pass by it at the Funeral , may be taken off from Terrestrial things , and fix their thoughts on those that are Heavenly , by being thereby put in mind of their latter end , and that it will not be long before they must lye in the like posture too , in order to be carried on their Friends Shoulders to their Graves , as this their Friend or Relation is now to be carried . The Chineses always before they Bury their Dead ( if he was a Married Man ) bring him to his Wife , that so she might first kiss him , and bid him farewel . The manner of Burying the Dead in England , with the Reasons of the Pomp and Ceremony wherewith the English carry their Dead to the Grave . NOW having thus f●r taken care of the dead Body , the next thing is to consider the reasons and manner of the Pomp and Ceremony , wherewith the English carry their dead to the Grave , the manner is thus . The whole Company of Invited Guests ( being the Relations , Mourners for , and Friends of the deceased ) march in a sorrowful Procession , first to the Church , and then to the Grave , attended with more or less Pomp and Ceremony , according to the Quality of the Party deceased : At the Head of this solemn attendance , the Minister that is to bury the Corps , walketh before the Corps ( and if the party deceased was a Person of Quality or Fashion ) then goes a vast number of young Blew-Coats ( Boys and Girls ) singing Psalms and Hymns most-melodiously all the way to the Church ; next to these Ranks now recited , goes a huge croud of Mourners and other People , that accompany the Corps , whereof usually some are weeping and lamenting , whilst others are swooning , and sometime almost fainting away by reason of grief for the party deceased . ( Though such excessive lamenting usually lasts not long , as appears plainly by the story of a Woman , who did passionately follow her Husband to the Grave , and would by all means be buried alive with him , yet ( being of a base and wanton temper ) as soon as ever the black attire of her Husbands Funeral was over , the next day she married a brisk Youngster , with whom she lived jocundly all her-days . ) But to proceed , if `t is not a Person of Quality that is diseased , this great Ceremony in England is rarely observed . Last of all , when they are arrived at the Church , after the usual Ceremonies are over , and Funeral Sermon preached , the Corps is Interred in the Chancel ( if it was the Body of a Rich and Honourable Man ) or Church-yard , if it was the Body of a Mean and Ordinary Person : The exact Method that ought to be observed in Funeral Processions , for most Ranks and Degrees of Men. FIrst Children of the Hospital . Two Conductors ▪ Poor Men. Gentlemens Servants in Cloaks . Gentlemen in Cloaks . Gentlemen in Gowns . Adlermen in Black. The Preacher . A Penon of his own Arms , Helm and Crest . The Coat of Arms. Chief Mourners . Two Assistants . Aldermen not in Black. Master of the Company if , &c. Master of the Hospital . Then all Gentlemen not in Black. Neighbours and others . THE Funeral Solemnity . I Might here inlarge upon Mourning for , and the Ancient Customs and Manners of Burying the Dead in all Nations , throughout all the habitable World. The Ancient Romans did use them that were dead after two manners , and they had two kinds of Obsequies ; the first and most Ancient was to cover the dead with Earth , and to bury them as we do ; the other to burn their Bodies , but this manner did not continue long . Numa Pompilius was the Inventer of Obsequies , and he Instituted a High-priest , who had the Charge . The first Honour which they used to perform in the Obsequies of Famous Persons , was to commend the Party by an Oration . Valerius Publicola made a Funeral Oration on the death , and in the praise of Brutus . In like manner Julius Caesar , being but Twelve years old , commended his Grandfather ; and Tiberius at the Age of Nine years praised his Father . The second Honour was to make Sword-players to Fight . Marcus and Decius Sons to Junius Brutus , were the first that did practise this , in Honour of their Father . The third Honour was , to make a Feast of Magnificent Furnishment . The fourth was a distribution of Meat to all the common People . And such ( as I have said before ) as could not be Buried with the like , and so great Pomp ( for the Expences were insupportable ) were buried in the Night time , by the Vespilions clothed all in white , who carried the dead Body to his Grave . They had likewise an Order , that within some while after the Obsequies , they would strew divers Flowers and sweet Odours upon the Sepulchre , as the Roman people did upon the Funeral Monument of Scipio . And also they accustomed yearly to Garnish , Deck , and Adorn the Tombs or Graves of the Dead , with Posies , Crowns and Garlands of all sorts of Flowers . Husbands ( saith Saint Jerom ad Pammachum ) were wont to straw ; spread , or scatter over , and upon the Graves and Sepulchers of their deceased dear Wives , Violets , Roses , Lillies , Hyacinths , and divers Purple Flowers ; by which uxorious Office they did mitigate and lessen the grief of their Hearts , conceived by the loss of their Loving Bed-fellows . The like expression of Mutual Love Wives shewed to their buried Husbands . Now above all Flowers in these Ceremonious Observances , the Rose was in greatest request , and had the sole preheminence , as Kirman relates . To which Jo. Passeratius in his Rosa thus alludes . Manibus est imis Rosa grata , & grata Sepulchris , Et Rosa flos Florum . Unto the Tombs and Spirits of the Dead . The Rose is grateful , of all Flowers the Head. And Anacreon in praise of the Rose thus sings in one of his Odes : I will use the Latine Translation . Rosa , honor , decusque florum Rosa , cura amorque veris Rosa , caelitum voluptas . And in another Ode in commendation of the Rose more aptly to this purpose , thus , Medicatur haec & aegris , Defendit haec sepultos . The Rose full many griefs doth Cure , Defends Corps laid in Sepulture . The Ancient Ethnicks did hold the springing of Flowers , from the Grave of a deceased Friend , an argument of his happiness ; and it was their universal wish , That the Tomb-stones of their dead Friends might be light unto them ; and that a perpetual Spring-tide , of all kind of fragrant Flowers , might incircle their verdant Graves . According to this of Persius Sat. 7. Dii majorum umbris tenuem & sine pondere terram Spirantesque crocos , & in vina perpetuum ver . Lye Earth light on their Bones , may their Graves bear Fresh fragrant Flowers ; let Spring-tide still live there . But to come back again . The magnificence in burning the Bodies of the dead , did far exceed in charges all other kinds of Funeral ; for which the Bodies of Persons of principal regard ( as you may read in the Travels of George Sandys ) they burnt rich Odours , Gold , Jewels , Apparel , Herds of Cattel , Flocks of Sheep , Horses , Hounds , and sometimes the Concubines and Slaves whom they most respected , to supply their wants , to serve their delights , and attend upon them in the lower Shades . The expression of such a Funeral Fire , wherein the Body of Archemorus was consumed , is thus set down by Statius the Theban , in his sixth Book , Translated by Sandys . Never were Ashes with more Wealth repleat ; Gems crackle , Silver melts , Gold drops with heat : Embroidered Robes consume , Oaks , fatned by The Juice of sweet Assyrian Drugs , flame high : Fier'd Honey , and pale Saffron hiss : Full Bowls Of Wine pour'd on , and Goblets ( gladding Souls ) Of black Blood , and snatcht Milk. The Greek Kings then With Guidons trail'd on Earth , led forth their Men In seven Troops ; in each Troop an Hundred Knights round Circling the sad Pile with sinister Rites : Who choak the Flame with Dust . Thrice it they Their Weapons clash ; four times a horrid sound Struck Armours rais'd ; as oft the Servants beat Their bared Breasts , with out-cries . Herds of Neat , And Beasts half slain , another wastful Fire Devours , &c. With the like Solemnity , or far greater , the Funerals of Patroclus were performed by Achilles , for with him were burned , Oxen , Sheep , Dogs , Horses , and twelve stout and valiant Sons of Noble Trojans . Achilles pulls off the Hair off his Head , and casts it into the Flame ; and besides institutes certain Funeral Games to the Honour of his slain Friend , the Glory of the Greekish Nation , Patreclus , which is Recorded by Homer in the 23d Book of his Illiads ; of which this is the Argument . Achilles orders justs of Obsequies , For his Patroclus , and doth Sacrifice Twelve Trojan Princes : most lov'd Hounds , & Horse , And other Offering to the honoured corse . He institutes besides a Funeral Game , Where Diomed for Horse-race wins the same . For Foot , Ulysses ; other otherwise Strive , and obtain , and end the Exequies . They used to quench these Funeral Fires with red Wine , and gathering the Bones together , to include them in Urns , which they placed in or upon some sumptuous rich Monument , erected for that purpose . Many more Ceremonies were observed in the magnificent ordering of both kinds of Funerals , as well of such as were Buried in the Earth , as of these Burned in these costly Piles of VVood. The Custom of burning the dead Bodies continued among the Romans , but until the time of the Antonine Emperors , An. Dom. 200. or thereabouts ; then they began to Bury again in the Earth . Manutius de leg . Rom Fol. 125 , 126. They had , at these Burials , suborned counterseit hired Mourners , which were VVomen of the loudest Voices , who betimes in the Morning did meet at appointed places , and then cried out mainly ; beating of their Breasts , tearing their Hair , their Faces , and Garments , joining therewith the Prayers of the defunct , from the Hour of his Nativity , unto the Hour of his Dissolution ; still keeping time with the Melancholick Musick . ( This is a Custom observed at this day in some parts of Ireland , but above all Nations the Jews are best skilled in these Lamentations , being Fruitful in Tears ; Tears , that still ready stand To sally forth , and but expect command . ) Amongst these VVomen there was ever an old aged Beldam , called Praefica , superintendent above all the rest of the Mourners ; who with a loud Voice did pronounce these words , Ire licet ; as much to say , He must needs depart ; and when the dead Corps were laid in the Grave , and all Ceremonies finished , she deliver'd the last Adieu in this manner , Adieu , Adieu , Adieu , we must follow thee , according as the course of Nature shall permit us . The manner of these lamentings , ( saith George Sandys in his Journal ) may of old appear by this Ironical personating of a Father following the Exequies of his Son , introducted by Lucian in these words : O my sweet Son , thou art lost , thou art dead : Dead before thy day , and hast left me behind , of Men the most miserable . To Mourn after the Interment of our Friends , is a Manifest Token of true Love ; by it we express that Natural Affection we had to the departed , with a Christian-like Moderation of our Grief , whereby our Faith to God-ward is demonstrated . For as God has made us living , so hath he made us loving Creatures , to the end we should not be as Stocks and Stones , void of all kind and natural Affection , but that living and loving together , the love of the one should not end with the life of the other . Our all Perfect and Almighty Saviour Christ Jesus , wept over the Grave of dead Lazarus ( whom he revived ) whereupon the standers by said among themselves , Behold how he loved him . The Ancient Romans , before they were Christians , mourned nine Months , but being Christians , they used mourning a whole year , clothed in black for the most part , for Women were clothed partly in white , and partly in black , according to the diversity of Nations . These Examples considered , I observe that we , in these days , do not weep and mourn at the departure of the dead , so much , nor so long , as in Christian duty we ought . For Husbands can buy their Wives , and Wives their Husbands , with a few counterfeit Tears , and a soure Visage masked and painted over with dissimulation ; contracting second Marriages , before they have worn out their Mourning Garments , and sometimes before their Copemates be cold in their Graves . AN ACCOUNT Of the Death and last Sayings Of the most Eminent Persons , from the Crucifixion of our Blessed Saviour , down to this present time . FVneral Orations have been anciently used both within and without the Church , without among the Heathens , within among both Jews and Christians , David , 2 Sam. 1. 19. sets forth the Praise of Saul and Jonathan his Son ; The Beauty of Israel is slain upon his high places . And memorable is that Funeral Oration of Saint Jerom for his Paula , and her Daughter Eust●chium : And good reason since , not only Life but the Death of Saints is precious in God's sight ; let it be so in ours , if both the one and the other be spoken of , we ought not , nor can without Injury to the Pious Souls deceased , bury in silence those Ver●ues and Graces of God which were Eminently visible in their last Exit , not only for God's Glory who was Author , but also for Example and Com●ort of the Survivers : And how can we doubt ●hat the Sound of the Praises of the Godly , will ●ause the most Dissolute one time or another to ●ish , Oh that I might die the death of the righteous , ●nd that my latter end may be like his . For these holy Purposes , I design here to give you an account of the Death and last Sayings of the most Eminent Persons , from the Crucifixion of our Blessed Saviour , down to this present time . It was a Custom in the Primitive Times , to Transmit to Posterity what would be most Remarkabe and Exemplary to present as well as to future Ages : And I hope such Precedents will not appear unnecessary ; since Divine Authority informs our weak Judgment , that St. Luke made one Treatise of all that Jesus began to do and to teach , Acts 1. 1. Which blessed Pattern was fully delineated by that holy Apostle for our Imitation , and whose Holy Example we must endeavour to follow , if we expect to be his Disciples . It was the Wish and earnest Desire even of Dives when in Flames , That Abraham would send Lazarus to his Brethren to warn them of coming to that dismal place of Torment ; as we find it , Luke 16. for he conceived a Message from the Dead would operate more powerfully than the Arguments or Perswasions of the Living : And in this following Account , we may be said to allow you that which was denied to this Man , while we Treat you with a seasonable Banquet , Served up by Repentance , through the Grace and Mercy of God , even upon the Brink of the Grave . THE Death of Christ and his Apostles , &c. The Death of our Lord and Saviour JESUS CHRIST . NO sooner had our First Parents , by eating the Forbidden Fruit , forfeited their State of Happiness ; but the All-wise Creator , out of the Abundance of his Mercy and Goodness , found a means to rescue them and their Posterity , from the Power and Malice of Satan , and gave them a Promise , That the Seed of the Woman should break the Serpent's head , Gen. 3. 15 , All which was fulfilled by our blessed Lord and Saviour . The Son of God , and Second Person in the Trinity , was born of the Virgin Mary , and made Man , whose Birth and Glorious Triumph over Death , the Grave , and Hell , the Patriarchs and Prophets ●ll along had foreseen . After our Blessed Saviour , that Glorious Son of ●ighteousness , had run his Course , he undertook ●o satisfie his Father's Justice , by making a Pro●itiatory Sacrifice for the Sins of lost and undone ●an , and suffered himself to be Tempted , Be●●ayed , Scourged , Spit upon , Reviled , Crowned ●ith Thorns , and lastly , submitting even unto the ●eath of the Cross ; all which had been exactly ●●etold by the Prophets . Though it happened not after the common manner , but was attended with such dismal Darkness , and terrible Earthquakes . Insomuch , that a Heathen Philosopher at that Instant declared , That either the God of Nature suffered , or the World was at an end . But he could not long rest under the power of the Grave , but as a Victorious Captain , breaking the Bonds of Death , he led Captivity Captive , in spite of the Malice of his Enemies , who set a Guard upon him ; for as we have it , Matth. 28. 1 , 2 , 3 , 4 , 5 , 6. In the end of the Sabbath , as it began to dawn towards the first day of the week , came Mary Magdalene and the other Mary , to see the Sepulchre , and behold there was a great Earthquake , for the Angel of the Lord descended from Heaven , and came and rolled away the Stone from the door , and sat upon it , his Countenance was like Lightning , and his Raiment white as Snow , and for fear of him the Keepers did tremble , and became as dead men , and the Angel answered and said unto the women , fear ye not , for I know that ye seek Jesus that was crucified , he is not here , but is risen as he said , come see the place where the Lord lay . The Death of St. PETER . WHen he was at Rome , he Prophesied the Destruction of Jerusalem , and the Jewish Nation by Vespasian : But about that time the Persecution growing hot against the Christians , especially upon Nero's return from Achaia in great Pomp , he , at that time resolving to glut himself with Innocent Blood , caused several thousands of the Christians to be shut up in Prisons , and among●● the rest St. Peter , for whose Preservation the Prayers of the Christians were still put up to Heaven many of the chief of them , who could gain Acce●● perswading him earnestly to make his escape , alledging , that the preservation of his Life would be very useful to the Church . The which ( after many denials ) he attempted by getting over the Wall , which being effected , and coming to the City Gate , is there said to meet our Lord , who was entring the City , when knowing him , he asked him , Lord , whither art thou going ? from whom he received this Answer , I am come to Rome to be Crucified a second time . By which Answer , St. Peter apprehending himself to be reproved for endeavouring to fly that Death which was allotted him , and that our Saviour meant he was to be Crucified in his Servant , he returned again to Prison , and delivered himself to the Keekper , and so continued till the Day of his Execution with great chearfulness . Having Saluted his Brethren , and especially St. Paul , who was at that time his Fellow-Prisoner , he was led to the top of the Vatican Mountain , near the River Tiber , about three Furlongs without the City , and there Crucified with his Head downwards ; it being his own desire so to die , alledging that he was unworthy to suffer after the same manner that his Lord and Master had suffered ; and so having run the race that was set before him , he ( undoubtedly ) obtained the reward laied up for him in the Highest Heavens . The Death of St. PAUL . HOW long St. Paul continued in Prison after he had received Sentence to die , is uncertain ; but the Day of his Execution soon came ; but what his preparatory Treatment was , whether he was Scourged , as Malefactors were wont , in order to their Death , is not known . As a Roman Citizen , by the Valerian and Porcian Law , he was exempted from any such Ignominious and Infamous Punishment , though by the Law of the Twelve Tables , Notorious Malefactors Condemned by the Centuriate Assemblies , were first to be Scourged and then put to Death . And as Baronius informs us , That in the Church of St. Mary , beyond the Bridge in Rome , two Pillars are yet to be seen , to which St. Peter and St. Paul were Bound and Scourged before their Executions . As our Apostle was led to Execution , he is said to have Converted three of the Souldiers who Guarded him ; which the Emperour hearing , commanded that they should be put to death : St. Paul being come to the place appointed for his Execution , which was near the Aquae Salviae , three Miles from Rome , after he had exhorted such as came ●o see his Tragedy , to Repentance , and recommended his Spirit into the hands of his blessed Lord and Master , he kneeling down , had his Head stricken off with a Sword. St. Chrysostom declares , That his chearful submitting to Death , and his constant Courage till the last , was a means not only to Convert his Executioner , but several others , who afterwards suffered Martyrdom for the Faith of Christ . He was Executed , as far as can be gathered , in the Sixty eighth . Year of his Age. And thus the great Apostle , after he had Preached the Gospel to the Gentiles , and either in Person , or by his Epistles , visited most of the known World ; and , as Theodoret tells us , in the Isles of the Sea , ( whereby he undoubtedly means Britain ) he received first the Crown of Martyrdom . He was Buried in via O●●iensis , about two Miles from Rome , Over whose Grave , about 318 Years after Constantine the Great , at the request of Pope Sylvester , built a stately Church , and endowed it with many rich Gifts and Priviledges . The Death of St. ANDREW . VVHen he was Condemned , the Pro-Consul ordered him to be Scourged ; and as he was going to be Crucified , the People cried out , He was a just and good man ; yet he was fastned upon the Cross with Ropes , that he might be the longer dying ; the Cross being two Beams set in the fashion of the Letter X. From this Cross , after he was fastned to it , he Preached to the People for the space of two Days ; and by his admirable Patience , Courage , and Perseverance , Converted many to the Faith , During his hanging there , great sute was made to the Pro-Consul for his Life , but our Apostle desired them not to Intercede for him . For that he was greatly desirous to be dissolved , and to be with Christ . Praying earnestly to Heaven , that he might at that time finish his Race , and be crowned with Martyrdom : And so it happened , for he there gave up the Ghost . After which , his Body being taken down , was Embalmed at the Command of Maximilia , whom he had Converted , and afterwards laied in a stately Tomb prepared for that purpose , where it continued till the time of Constantine the Great , and was at his command brought to Constantinople , and buried there in the great Church which he had founded to the Honour of the Apostles . The Scots for many Ages past , have had such Veneration for him , that they Stiled him the Patron of their Country , bearing his Cross in their Standard . The Death of St. JAMES . A Short time after his Imprisonment , Sentence of Death was passed upon him ; and as he was led to the Place of Execution , according to Clemens Alexandrinus , the Souldier or Officer who Guarded him to the place of his Martyrdom ; or as Suidas will have it , his Accuser being Convinced , by the Courage and Bravery of the Apostle , in his chearfully going to his Death , came and fell down before him , asking Pardon for what he had done , upon which the blessed man raised him from the Ground , embraced and kissed him , saying , Peace my Son , peace be to thee , and a pardon of thy faults : Whereupon , before all the Assembly , he openly confessed his Conversion , declaring the Christian Faith to be the only means of Salvation ; declaring , that he was ready to die for the same , which accordingly he did , they being both Beheaded at the same time . As for the Body of our Apostle , it being Interred near Jerusalem , was from thence brought into Spain , and there said to do many Miracles ; but what Credit is to be given to that , I leave to the Reader 's Judgment . The Death of St. JOHN . HE died , said the Arabian , ( as Kirsten has it in the Lives of the Four Evangelists ) in the expectation of his blessedness ; from which he infers , that he died peaceably , and not a violent Death ; although Theophylact and others , do conceive that he died a Martyr . Many there are likewise who have cherished a fond Opinion , that he never died , but rather that sleeps in his Grave ; alluding to the words of our Saviour upon Peter's enquiry , If I will that he tarry till I come , what is that to thee ? John 21. 23. Others say , that having commanded his Grave to be dug ▪ he went into it , and ordered such as went with him to fasten down a great Stone upon the same , and come the next Morning and look into it , which they did , and found nothing there but the Grave-cloaths ; from which , as Nicephorus relates , they concluded he was Ascended , he having intimated some such thing before his lying down . The Death of St. PHILIP . THis Apostle was seized and carried to Prison ▪ and being Sentenced , he was cruelly Scourged , and hanged by the Neck against a Pillar ; though some would have it , that he was Crucified ; but however , during the Execution , such a terrible Earthquake happened , that the Earth began to open , so that the affrighted people cried to Heaven for Mercy , upon which it instantly staied . The Apostle being dead , his Body was taken down by St. Barnabas , his Companion in the Ministery of the Gospel at that time , and Mariamne St. Philip's Sister , who bore him Company in all his Travels : After they had taken him down , they decently Interred him , and when they had confirmed the people in the Faith of Christ , they departed thence . The Death of St. BARTHOLOMEW . HIS Sentence was to be Crucified , and when the Day of Execution came , he went chearfully to embrace his Death , Comforting and Exhorting his Profelytes to keep stedfast in the Faith and Doctrine that they had received , which was able to make them wise unto Salvation : and so continued to instruct them to the last moment of his Life . Several there are that affirm he was Crucified with his Head downwards , and that he was fleied alive ; which cruel usage , as Plutarch relateth , was common in that Country . After his Death , his Body was removed to Darus , a City in the Borders of Persia , from thence to Beuevent in Italy , and from thence to Rome . The Death of St. MATTHEW the Evangelist . WE find in an ancient Author , that he suffered Martyrdom at Naddabar , a City of Aethiopia , but what kind of Death he died , is not mentioned ; and as Dorotheus reports , he was Buried at Hierapolis . During his Lifetime , he was a great Assertor of the true Religion , a Contemner of Worldly Treasure , which is evident by his leaving so gainful a Calling to follow our Saviour : As for his Humility , he exceeded many of his Fellows , which may well be observed in his Writings , where he gives them the Pre-eminency : His Age at the time of his Death is not certainly known ▪ though some are of Opinion he died in the Seventy Year , & ● . The Death of St. THOMAS . THE Brachamans or Heathen Priests , were so enraged against St. Thomas , that they sought always to destroy the Apostle , as hoping by that means to extirpate his Doctrine , which by being embraced on all hands , had near spoiled their Trade : So that one Day when he was praying alone in a solitary place , they came upon him with Stones , Darts and Spears ; and having grievously wounded him , one of them run him through the Body with a Spear : His Body being taken up by his Well-willers , was Buried with great Solemnity in the Church that he had built , which was afterwards greatly enlarged . The Death of St. JAMES . HE was took up by force and thrown down from the Battlements ; notwithstanding which Fall , He reared himself upon his Knees and prayed for them , the which whilst he was doing , such Villains as they had appointed for that purpose , fell upon him with Clubs and Stones , till one among the rest , ( notwithstanding the entreaty of many to save his Life ) with a Fuller's Club beat out his Brains , and by that means gave his Soul a passage to the Eternal habitations of Bliss and Joy that fade not away . He died in the Ninty fourth year of his Age , and Twenty four after Christ's Ascension , to the grief of all good men ▪ Gregory Bishop of Tours informs us , that he was buried upon Mou●t Olivet , in a Tomb which he had caused to be erected during his Life : In which ●e had buried old Simeon and Zacharias , though Hegesippus will have it , that he was buried near the Temple in the place where he was Martyr'd , and that there being a Monument erected for him , it continued there for many years after . The Death of SIMEON the Zelot . THE Devil that great Enemy of our Salvation , stirred up the Multitude to persecute him , whose barbarous rage in a short time after Crowned him with Martyrdom ; as not only Dorotheus and Nicephorus affirm , but also expressed in the Menologies , where we are informed that St. Simeon went at last into Britain , and having enlightned the Minds of many with the Doctrine of the Gospel , he at length was Crucified by the Infidels , and buried there , but as to any particular place of his Burial no mention is made . Some there are who tell us , that after he had Preached the Gospel in Aegypt , he went to Mesopotamia , where meeting with St. Jude , they journeyed together into Persia , where having planted the Gospel , they were both Crowned with Martyrdome . The Death of St. JUDE . NIcephorus tells us , that after all he came t● Edessa , where A●garus was Governour , an● where the other Thaddaeus who was one of the Seventy , had been before him , and there perfecte● what was begun ; and having by his Preaching an● Miracles established the Gospel , he died a peaceable and quiet Death . But Dorotheus affirms th● he was slain at Berytus , and buried there in a stately Tomb , although by the General Consent of the Latin Church , he went Preaching the Gospel in Persia , where after he had brought many over to the Faith , and established the Christian Religion there for many years ; he at last was for his reproving and strongly opposing Idolatrous and Diabolick Devices of the Magi , by their procurement cruelly put to Death . The Death of St. MATTHIAS the Apostle . HE was treated with all manner of Rudeness and Inhumanity ; from whom for all his Pains and Labour , about saving their Immortal Souls , and directing them in the way to everlasting Life , he was at last Marty'd by them , Anno Christo 59 , or as others will have it , 64. The manner of his Death is uncertain , though Dorotheus reports , he was Martyr'd at Sebestople , near the Temple of the Sun , ( past doubt for reproving their Idolatrous Worship , in Adoring the Creature instead of the Creator ) and was buried there . Another account we have , that he was seized by the Jews as a Blasphemer , and after being stoned , was beheaded . When as the Greek Offices , seconded by several Breviaries , relate , that he was hanged upon a Cross : And farther 't is said , that his Body was for a long time kept at Jerusalem , and conveyed thence to Rome by Aelen , Mother to Constantine the Great , where some Bones , said to be his , are shewed with great Veneration to this day . The Death of St. MARK . WHilst St. Mark was intent at Divine Worship , the barbarous Multitude broke in upon him , and fastning Cords about his Feet , dragged him through the Streets in a most inhumane manner , so that his Flesh was torn off by the Cragginess of the way ; not being satisfied with this , they cast him into a Prison near the Sea , where he was comforted in his Agony by a Divine Apparition . The next Morning they drew him forth , till by the extream effusion of Blood his Spirits failed , and he gave up the Ghost ; after which , as Metaprastus adds , they kindled a large Fire and burnt his Body ; the remains of which being preserved by such as he had Converted to the Christian Faith , were deposited in the place where he was wont to Preach , and such part of him as remained , was afterward carried to Venice , and there kept in a Church built to the Honour of that Evangelist , being one of the stateliest Piles now extant in Europe . The Death of St. LUKE . SOme there are that say , he died a Natural Death ; but Nasianzen , and Polinus Bishop of Nola , with some others , affirm , that he received the Crown of Martyrdom . Nicephorus gives us this following account , viz That Saint Luke coming into Greece , successfully Preached the Gospel , Baptizing many Converts into the Christian Faith , and working many Miracles ; till at last a party of Infidels ( encouraged by their Priests , whose Idolatrous Worship the Evangelist sharply reproved ) fell at unawares upon him , and sorcibly dragged him to the place of Execution , where not having a Cross in readiness , they hanged him upon an Olive-Tree , in the 80th Year of his Age. But certain it is that he was put to Death ; some affirm that his Body was at the Command of Constan●ine the Great , or his Son Constantius , brought to Constantinople , and there solemnly Interred in the great Church , Founded there to the Honour of the Apostles . THE DEATHS OF THE Primitive Fathers . The Death of IGNATIUS . IGnatius was born Twelve Years before the Crucifixion of our Saviour , having with his Eyes beheld him in the Flesh ; he being , as many think , one of those little Ones that our Saviour commanded his Disciples to suffer to come unto him : Nay , some affirm , that it was he whom our Blessed Lord set in the midst of his Disciples , when they contended about Superiority . However , he was indued with a more than ordinary Portion of the Divine Spirit , and succeeded St. Peter in the Pastorship of the Church of Antioch , where he laboured diligently in the Ministry of the Gospel , Converting and Confirming many to the Christian Faith , being a great opposer of the Heresies or Erroneous Opinions that had sprung up in the Church . When the day of his Martyrdom came , he chearfully said , I am Gods Corn , when the wild Beasts have ground me to powder with their Teeth , I shall be his white ▪ Bread. He suffered Martyrdom the 11th . year of Trajan , being , as many of the Ancients affirm , Torn to pieces by wild Beasts in the Theatre to make the Tyrant sport . And thus ended the Life of this good Man , who upon many occasions was wont to say , My Love is Crucified , meaning either Christ the Object of his Love , or that his darling Sins and Affections to the World were Crucified ; and in another place he declares , that he beheld the Lord after his Resurrection before he Ascended . He used to say , That there is nothing better than the peace of a good Conscience . Of Patience , Other Graces are but parts of a Christians Armour ; as the Shield of Faith , the Sword of the Spirit , &c. But Patience is the Panoply or whole Armour of the Man of God. The Death of POLYCARP . HIS Enemies thirsted after his Blood , and there ▪ upon desired the Proconsul that he might be thrown to the Beasts ; but he alledging the time for the Game of Beasts was past , they prayed that he might be exposed to the Flames , to which last he consented ; and thereupon the multitude led him away , crying , This is the Doctor of Asia , the Father of the Christians , the Overthrower of our Gods , who hath taught many , that our Gods are not to be Adored . Every one of them fetching Wood from their Shops and Houses . When the Pile was reared , the Holy Man put off his Apparel , being assisted therein by the Faithful Christians , that came to take their last Farewel of him , striving to touch his Body , as accounting it no small Honour . VVhen he was naked , the Infidels offered to nail him to the Stake ; but he desired them to forbear , saying , Suffer me even as I am , for he that has given me strength to come to this Fire , will give me patience likewise to persevere therein , without your fastening me with Nails . He died Anno Christi 170. In the midst of the Fire , he said this Prayer . O God , the Father of thy beloved Son Jesus Christ , through whom we have received the Knowledge of thee : O God , the Creator of all things , upon thee I call , thee I confess to be the true God : Thee I glorifie , O Lord receive me , and make me a Companion of the Resurrection of thy Saints , through the Merits of our great High-Priest , thy beloved Son Jesus Christ ; to whom with the Father , and God the Holy Ghost , be all Honour and Glory for ever , Amen . The Death of DIONYSIUS AREOPAGITA . HE was Condemned to be Beheaded ; the which to put him to greater Torment , was done with a blunted Sword , on the top of the Mount without the City , where kneeling he said with an Audible Voice , O Lord God almighty , thou only begotten Son , and Holy Spirit ; O Sacred Trinity , which art without beginning , and in whom there is no division , receive the Soul of thy Servant in peace , who is put to death for thy Cause and Gospel . After which he submitted his Head to the stroaks of the Executioner ; Suffering Anno Christi 96 , and of his Age 110. The Death of JUSTIN Martyr . AFter his having painfully preached the Gospel in many Countreys , he came to Rome , where he had many Contests with the Philosophers and Sages ; and was at last by the procurement of one Crescens , Condemned , and accordingly Beheaded , Anno Christi 139. and as Epipharius has it , under the Reign of Adrian , some time before he Prognosticated his death . So sell this Faithful Labourer in Christ's Vineyard . He used to say , That which the Soul is in the Body , that are Christians in the World : For as the Soul is in , and not of the Body , so Christians are in , but no part of the World. And also , It is best of all not to sin ; and next to that . to amend upon the Punishment . Furthermore , That it is the greatest slavery in the VVorld , to be subject to ones Passions . The Death of IRENAEUS . THis Holy Man being taken , with several of his chief Friends , they were led to the top of a Hill , on which were placed Crosses on one Hand , and Idols on the other ; and they put to their Choice , either to embrace the Idols , and Live , or be Crucified : Upon which , they joyfully chose the latter , suffering Martyrdom Anno Christi 182. and of Irenaeus his Age 60 , o● as some will have it , 90. He compared the Hereticks and Schismaticks to Aesop's Dog , that lost tbe Substance of Religion , whilst they gaped too earnestly after the Shadow . Concerning the Vanity of Earthly things , he said , VVhat profit is there in that Honour , which is so short-lived , as that perchance it was not Yesterday , neither will be to Morrow ? And such Men as labour so much for it , are but like Froth , which though it be uppermost , yet it is unprofitablest . The death of TERTULLIAN . HE died Anno Christi 202. and of his Age 63. He used to say of Repentance , If thou be●st backward in thoughts of Repentance , be forwards ▪ in thoughts of Hell , the burning flames whereof , only the tears of a penitent Eye can extinguish . Of Satans Power , If the Devils without Christ leave , had no power over the Gadarens Swine , much less have they power over Gods own Sheep . Of Faith , We should not try Mens Faith by their Persons , but their Persons by their Faith. Of forgiving Offences , It 's in vain to come to the God of peace , without peace ; or to pray for the remission of our Sins , without forgiving others . We must not come to make an Atonement with God at his Altar , before we have made an Atonement with our Brother in our Hearts . The Last Sayings of CLEMENS ALEXANDRINUS . AFter the death of Pontenus , Clemens succeeded him in that Office , from whence he received the Name of Alexandrinus . He was Famous for all manner of Learning , and was ordained Presbyter in Alexandria , where he propagated the Christian Faith. His Sayings were these : Such as adorn themselves with Gold , and think themselves bettered thereby , are worse than Gold , and not Lords o● it , as all that have it ought to be . Out of the depth and bowels of the Earth , hath God discovered and shewed Gold unto Men ▪ and they have made it the occasion of all Mischief and Wickedness . Gold to many Men is much dearer than their Faith and Honesty : And the love of it makes Man so Covetous , as if they were to live here for ever . The Death of ORIGEN . HE died in the Reigns of Gallus and Volusianus Anno Christi 220. and of his Age 69. Concerning Gods Providence , he used to say That Gods Providence hath ordained all things for some end and purpose He made not Malice , and though he can restrain it , yet he will not ▪ for , if Malice were not , Vertue would not have ● Cont●a●● , and so could not shine so clear . Fo● the Malice of Joseph's Brethren was the Mean● whereby God brought about many admirable works of his Providence , The death of St. CYPRIAN . CYprian said to his Executioner , Do whatever shall be in thy power ; and thereupon he putting off his Cloaths , delivering them to his Deacons , bidding them give ●is Executioner five Twentypieces of Gold for the kindness he was to do him , to express he freely forgave him . Then pulling a Vail over his Eyes , he kneeled down and had his Head smitten off with a Sword , suffering Martyrdom for the Testimony of his Lord and Master , Anno 259. and in the 70 year of his Age , as some have it . He used to say of Charity , Let no● that sleep in thy Treasury that may be profitable ●o the Poor . Of the Heart and Tongue ; Two things never wax old in Man : The Heart ever imagining new Cogitations ; the Tongue ever uttering the vain Conceptions of the Heart . Of Resignation That which a Man must necessarily part with , it 's Wisdom for a Man to distribute it fo , that God may Everlastingly reward him . Of Pride , Women that Pride themselves in putting on Silk and Purple , cannot lightly pu● on the Lord Jesus Christ . Again , They which Colour their Locks with Yellow and Red , begin betimes to Prognosticate of what Colour their Hair shall be in Hell. Again , They which love to paint themselves in this World , otherwise than God Created them , may justly fear , that at the Resurrection their Creator will know them . Of Alms-deeds , He that gives an Alms to the Poor , offers a sweet-smelling Sacrifice unto God. Of Injuries , All Injury of Evils present is to be neglected , for the hope of good things to come . Twelve Attributes ( he said ) was in the Life of Man , viz. A Wise Man without good works ; an Old Man without Religion ; a Young Man without Obedience , a Rich Man without Alms ; a Woman without shamefac'dness ; a Guide without Vertue ; a Contentious Christian ; a Poor Man that is Proud , a King that is Unjust ; a Bishop that is Negligent ; People without Discipline ; Subjects without Law. The Last Sayings of ARNOBIUS . HE was a Famous Professor of Rhetorick in Sicca , a City in Africa ; after his Conversion he applied himself to some Bishops with great earnestness , to be Baptized and admitted into the Church . When he was Master to Lactantius he used this Expression , That Persecution brings Death in one hand , and Life in the other , for while it Kills the Body it Crowns the Soul. He lived under Dioclesian , between 300 and 330. The Death of EUSEBIUS . HE lived to a good old Age. for the most part in Peace and Tranquility ; Dying Anno Christi 340. He used to say , That Moses wrote the Old Law in dead Tables of Stone , But Christ writ the perfect Documents of the New Testament in Living Souls . The Death of LACTANTIUS . HE was a Man of great Parts , both Morally and Divinely Wise ; he was always Liberal , for whatsoever he received , he again distributed it to such as were in want ; insomuch , that notwithstanding the many Rich Presents he received at the hands of the Emperor , he died very Poor . He used to say of Piety , That Godliness always enriches the Possessor . The Death of ATHANASIUS . AFter all the Storms that were raised up against him , he died in peace at Alexandria , Anno Christi 375 ; having been Bishop of that See 46 years , during which time he had been in many great Perils and Hazards of his Life ; for not only Bishops , but Emperors and Nations sought his Destrustion : But God delivered him out of their hands , to the Glory of his Name ; for his only trust was in God alone , which caused him often to say , Though Armies should Encamp a●out me , yet I would 〈…〉 fear . The Death of HILARIUS . HE Travelled to Italy and France , instructing the Bishops in those parts in the Catholick ●aith : He was very Eloquent , and wrote many Treatises in Latin , also Twelve Books of the Trini●● , Expounding the Canon , containing the Clause 〈…〉 One Substance , being of sufficient proof against the Arrians . He died under Valentinian and Valence , Anno 355. The Death of CYRILLUS . IN the midst of all his Affictions , he kept his resolution to die in the Faith. He used to say , concerning the benefit of Hearing ; Some come to Church to see Fashions , others to meet their Friends ; yet it 's better to come so , than not at all : In the mean time the Net is cast out , and they which intended nothing less , are drawn into Christ , who catches them , not to destroy them , but that , being dead , he may bring them to Life Eternal . He died Anno 365. The Death of EPHREM SYRUS . HE died Anno 404. He used to say , concerning Perseverance ; The resolute Traveller knows that his Journey is long , and the way dirty , yet goes on in hopes to come to his House : So let a Christian ▪ ( though the way to Heaven be narrow , though it be se● with Troubles and Persecutions ) yet let him go on , till he has finished his Course with Joy ; for Heaven is his Home . Concerning the Soul , he used to say , ` He that feasts his Body and starves his Soul , is like him that feasts his Slave , and starves his Wife , He died Anno 404. The Death of BASIL . B●sil died at Caesarea , when he had sat Bishop there eight years , departing this Life , Anno Christi 370. At his departure he uttered these words , Into thy hands , O Lord , I commend my Spirit . He used to say of Self-knowledge , To know thy Self is very difficult : For as the Eye can see all things but it self , so some can discern all faults but their own . Of Love , Divine Love is a never-failing Treasure ; he that hath it is Rich , and he that wanteth it is Poor . Of the Scriptures , It 's a Physicians Shop of Preservatives against Poysonous Heresies : A pattern of profitable Laws against Rebellious Spirits : A Treasury of most costly Jewels against Beggarly Elements : And a Fountain of most pure Water , springing up to Eternal Life . The Last Sayings of GREGORY NAZIENZEN . IN his Minority he joined Studies with Basil , and accompanied him to Athens and Antioch , where he became an Excellent Orator . There is so much Perfection in all his Writings , and such a peculiar Grace , that he never tires his Reader ; but he always dismisseth him with a thirst after more . Concerning P●eaching , he used to say , That in a great multitude of people of several Ages and Conditions , ( who are like a Harp with many Strings ) it is hard to give every one such a touch in Preaching , as may please all , and offend none . He lived under Theodosius , Anno 370. The Death of EPIPHANIUS . VVHen he found himself Sick , he said to his Friends , God bless you my Children , ●or I shall see you no more in this Life . He died Aged 115. He used to say , this was his Antidote against Hatred : That he never let his Adversary sleep ; not that he disturbed him in his sleep , but because he agreed with him presently , and would not let the Sun go down upon his Wrath. The Death of AMBROSE . AFter Ambrose had sate Bishop about Sixteen years , Death summoned him to lay down this troublesom Life , for a Life more lasting : Before his Death , he resolved to provide a Shepherd for his Flock , and for that purpose sent for one Simplicianus , and ordained him Bishop in his stead after having given many Godly Exhortations t● such as were about him , he gave up the Ghos● dying in the third Year of Theodorus , Anno Christ 397. He used to say of Repentance , When Gold 〈…〉 offered to thee , thou usest not to say , I will come again to morrow and take it , but art glad of present possession : But Salvation being proffered 〈…〉 our Souls , few Men haste to embrace it . He used to say of true Charity , It is not much to be enquired how much thou givest , with what Heart : It 's not Liberality , when the takest by Oppression from one , and givest it to another . Of Conscience : A clear Conscience should not regard slanderous Speeches , nor think that they have more power to Condemn him , than his own Conscience hath to clear him . The Death of GREGORY NISSEN . HE lived under Constantins , Julian , Jovian , Valentinian , Valence , Gratian , and Theodosius the Great : He was President in the Council of Constantinople , against the Macedonian Hereticks , 492. Amongst his Similitudes , he compared the Userer , to a Man giving Water to one in a Burning Fever , which proves prejudicial : So the Userer , though he seems for the present to relieve his Brother , yet afterwards he torments him . This Character he also gave the Userer : He loves no Labour , but a Sedentary Life : A Pen is his Plough ; Parchment his Field ; Ink his Seed ; Time is the Rain to Ripen his greedy desires ; his Sickle is calling in his Forfeitures ; his House the Barn where he Winnows his Clients ; he follows his Debtors as Eagles and Vultures do Armies , to prey upon dead Corps . Again : Men come to Userers as Birds to a heap of Corn ; they covet the Corn , but are ca●cht in the Nets . He died under Valentine and Valence . The Death of THEODORET . HE died in the Reign of Theodosius Junior , not with Age , but hard Studies . He used to say , That the Delights of the Soul are to know her Maker ; to consider his Works , and to know her own Estate . The Death of HIEROM . HE died Anno Christi 422 , and of his Age 91. He wrote many large Volumes , being a Man of singular Chastity , of great Wit , slow to Anger , aud in Learning exceeding most of his Time. His usual Prayer was , Lord , let me know my self , that I may the better know thee , the Saviour of the World. An Excellent Saying he had of Christian Fortitude : If my Father was weeping on his Knees before me , my Mother leaning on my Neck behind , my Brethren , Sisters , Children and Kinsfolks , howling on every side to retain me in a single Life , I would sling my Mother to the ground , run over my Father , despise all my Kindred , and tread them under my Feet , that I might run to Christ . Of Chastity ; That Woman is truly Chaste , that hath liberty and opportunity to Sin , and will not . Of Vertue ; All Vertues are so linked together , that he that hath one hath all ; and he that wants one wants all . In all his Actions he ever fansied this sound in his Ears , Arise ye Dead , and come ●● Judgment . The Death of CHRYSOSTOM . THE exact year of his death I find no where set down , but that he flourished in the 〈…〉 shoprick of Constantinople , Anno Christi 400 , is 〈…〉 certain . He used to say of Lust : As a great shower of Rain extinguisheth the force of Fire ; so Meditation of Gods Word , puts out the Fire of Lust in the Soul. Of the danger of Riches : ` As a Boat over-laden sinks , so much Wealth , drowns Men in perdition . Of Love ; A Bulwark of Adamant is not more Impregnable then the Love of Brethren . Of Temptations ; The Devils first Assault is violent , resist that , and his second will be weaker ; and that being resisted , he proves a Coward . The Death of AUGUSTIN . HE died Anno Christi 430 , of his Age 75 , and of his Ministry 40. He was a Man of a Charitable Disposition , very sparing in Diet , and a hearty Lover of all good Men. His Table was more for Disputation , than for Revelling ; and had Engraven upon it , He that doth love an absent Friend to jeer , May hence depart , no room is for him here . He Collected together several Precepts of a Christian Life , which whoever perused it , might see their Duty ; this he called , A Looking-glass . His usual Wish was ; That Christ when he came , might find him either Praying or Preaching . When the D●na●ists upbraided him of Levity in his Minority ; Look ( said he ) how much they blame my former faults , by so much the more I commend and praise my Physicians . He used to say of Marriage ; Humble Marriage is better than Proud Virginity . Of Death ; There is nothing that more abateth Sin , than the frequent Meditation of Death ; he cannot die ill that lived well ; and seldom doth he die well , who lived ill . Of Christian Thoughts ; A Christian at home in his House must think himself a Stranger ; and that his Countrey is above . Of Riches ; If Men want Wealth , it is not to be unjustly gotten ; if they have it , they ought by good Works to lay it up in Heaven . He so admired the Seven Penitential Psalms ; that he had them hung up in great Letters within his Bed-Curtains , that so he might depart in the Contemplation of them . The Death of CYKIL of Alexandria . HE was Famous for Wit , Eloquence , and Piety . Concerning Charity he used to say , 'T is the best way for a Rich Man to make the Bellies of the Poor his Barn , and thereby to lay up Treasure in Heaven . Of Modesty ; Where the Scripture wants a Tongue of Expression , we need not lend an Ear of Attention ; we may safely knock at the Council-door of Gods Secrets ; but if we go further , we may be more bold than welcome . He lived under Theodosius Junior , and died Anno 448. The Death of PETER CHRYSOLOGUS . HE was a Man of an Excellent Wit , and by his Example and Ministry , wrought upon many Souls . He used to say of Charity ; Let not thy Care be to have thy hands full , whilst the Poors are empty ; for the only way to have full Barns , is to have Charitable Hands . And ; Vertues separated , are annihilated ; Equity without Goodness , is Severity ; and Justice without Piety , Cruelty . He lived under Martian the Emperor , having been Rishop above 60 Years . He died Anno 500. The Death of PROSPER . PRosper having ( under Martian ) continued 20 years in that Episcopal See ▪ he fell sick ; many of his Friends coming to v●●it him , and perceiving them to weep bitterly , he comforted them with these words , The Life which I have enjoyed ( said he ) was but given me upon condition to render it up again , not grudgingly but gladly ; for me to have stayed longer here might seem better for you , but for me it is better to be dissolved . So falling into fervent Prayer , he with great Alacrity resigned up his Spirit into the hands of his Creator ; dying Anno Christi 466. His usual Sayings was , of Conscience , That it was his utmost endeavour to keep a Conscience void of offence , towards God and Man. Of Vice ; Thou shalt neither hate the Man for his Vice , nor love the Vice for the Mans sake . Of Pride ; Consider what thou art by Sin , and shalt be in the Grave , and thy Plumes will fall ; for every proud Man forgets himself . Of Gods Secrets ; Those things which God would have searched into , are not to be neglected ; but those which God would have hidden , are not to be searched into ; by the latter we become unlawfully Curious , and by the neglect of the former , damnably Ingrateful . The Death of FULGENTIUS . WHen Fulgentius fell Sick , during which sickness , he behaved himself with wonderful Patience and Humility ; and when his Physicians told him a Bath would do well for the recovery of his Health , he answered , What tell you me of a Bath , can any Bath preserve the life of him who has run his natural course , that he shall not die ? and why perswade you me , now I am at the point of death , to abate of that rigor , which I all my life have used ? When having taken leave of those that came to visit him , and distributed what Money he had to pious uses , he yielded up the Ghost , dying Anno Christi 529 , and of his Age 65 , having sat Bishop 25 years . He used to say , If want of Charity be tormented in ▪ Hell , what will become of the Covetous ? In his greatest Suffering he would say , We must suffer more than this for Christ . The Death of GREGORY the Great . HE never could read these words , Son , remember that thou in thy Life-time receivedst thy good things , &c. without Horror and Amazement ; lest he by enjoying such Dignities and Honours , should lose his Portion in Heaven . He dyed Anno 605. The Death of ISIDORE . HE so wasted his Body with Labours , and enriched his Soul with Divine Contemplations , that he seemed to live an Angelical Life upon Earth . He used to say of a Guilty Conscience ; All things may be shunned , but a Man 's own Heart ; a Man cannot run from himself ; a Guilty Conscience will not forsake him wheresoever he go●s . Of the danger of Pride . He that begins to grow better , let him beware lest he grow proud , lest Vain-glory give him a greater overthrow than his former Vices . He dyed 675. The Death of Venerable BEDE . IN his Sickness he was wont to encourage himself with the words of the postle , Heb. 12. 6. Whom the Lord loveth he chasteneth , and scourgeth every Son whom he receiveth . And when he beheld some of his Scholars weeping over him , he comforted them with these words , The time is come , ●● my Creator pleaseth , that being freed from the Fl●●● ▪ I shall go to him , who made me when I was not , ou● of nothing . I have lived long , and the time of m● dissolution is approaching , and my Soul desireth to see my Saviour Christ in his Glory . And so gave up the ●host ▪ Anno Christi 735 , and of his Age 64. Some affirm , that whilst he was Preaching to his Congregation , a loud Voice was heard ( but from whence it came none could tell ) Well done , Venerable Bede . Upon his Tomb was found this Epitaph . Here lyes Entombed in these Stones , Of Venerable BEDE , the Bones . The Death of JOHN DAMASCENE . DAmascene having finished his Course , he yielded to Death , in certain hope of a Glorious Crown of Life and Immortality ; dying about the Year 750. He wrote many Books , but especially his Three Books of Parallels of the Holy Scriptures , and his Four Books of the Orthodox Faith. The Death of THEOPHILACT . HIS Chief Work was to reform the Churches , into which many Errors had crept , especially in Bulgaria ; so that continuing a Faithful Pastor for about three years , he then yielded up the Ghost , and exchanged for a better Life . He was a Man of great Patience ; Mild and Meek in all his Actions ; exceeding most of his time in Learning . He used to say , That comes forward in the World , goes back in Grace ; his Estate is miserable that goes Laughing to Destruction , as a Fool to the Stocks of Correction . The Death of ANSELM . HE used to say , That if he should see the shame of Sin on the one hand , and the pains of Hell on the other , and must of necessity chuse one , he would rather be thrust into Hell without Sin , than go into Heaven with Sin. A while after his return to England , he dyed , in the Ninth Year of King Henry the 1. Anno 1109. Aged 76. The Last Sayings of NICEPHORUS . HE was one of great Learning and Judgment . He wrote an Ecclesiastical History in Greek , and Dedicated it to Andronicus . He used to say , Christ asked Peter three times if he loved him ; not for his own Information , but that by his threefold Profession , he might help and heal his threefold denial of him . He lived under Andronicus Senior , 1110. The Death of BERNARD . HE lived with great applause , till the 63 year of his Age , when retiring to his Monastery , he fell sick , and calling all his Disciples about him , when he perceived them weep , he comforted them , saying , My Fatherly love moves me to pity you my Children , so as to desire to remain here ; but on the other side , my desire to be with Christ , draws me to long to depart hence ; therefore be of good comfort , for I submit to the will of our Heavenly Father , to whose protection I leave you . And thereupon he resigned his Spirit into the Hands of his Redeemer , dying Anno Christi 1153 , and in the Sixty third year of his Age. Upon entring the Church , at the Door , he usually said , Stay here all my Worldly Thoughts , and all Vanity , that I may entertain Heavenly Meditations . The Death of PETER LOMBARD . HIS usual Sayings were these , There is in us evil concupiscence , and vain desires , which are the Devils Weapons bent against our Souls , whereby when God forsakes us , he overthrows us with deadly Wounds . Let none glory in the Gifts of Preachers , in that they edifie more by them : For they are not Authors of Grace , but Ministers . The Instruction of words is not so powerful as the Exhortation of works ; for if they that teach well , neglect to do well , they shall hardly profit their Audience . He dyed on the 13th of August , 1164. and lyes Buried at Paris , and has this Inscription upon his Tomb : Here lyeth Peter Lombard , B. D. of Paris , who composed the Book of Sentences , and the Glosses of the Psalms and Epistles . The Death of Alexander Hales . HE was Born at Hales in Gloucestershire , carefully Educated , of an Excellent Wit , and very Industrious . His Sayings were , of Patience , A Soul patient when wrongs are offered , is like a Man with a Sword in one hand , and a Salve in the other ; who could wound , but will heal . Of Faith , What the Eye is to the Body , Faith is to the Soul ; it 's good for Direction if it be kept well : And as Flies hurt the Eye , so little Sins and ill Thoughts torment the Soul. Of Humility , An humble Man is like a good Tree ; the more full of Fruits the Branches are , the lower they bend themselves . He dyed Anno 1245. The Life of Bonaventure . TO keep himself imployed , he wrote the Bible over with his own Hand , and so well used it , that he could readily Cite all the material Texts by heart . After this he was made Doctor of Divinity , in which he continued for a considerable time doing all the deeds of Charity that lay in his power to perform , likewise perswaded others to do the like : So that at last , spent with tedious Studies , Nature decayed in him , and he falling sick , gave up the Ghost , dying Anno Christi 1274 , Aged 53 , and was Buried in a Stately Sepulchre in the Cathedral . The Death of Thomas Aquinas . VVHen any one offered him promotion , he was wont to say , I had rather have Chrysostom's Commentary upon the Gospel of St. Matthew . In all his Sermons he framed his Speech to the Peoples Capacities , and hated Vice in any , though he loved their Persons never so well . He dyed as he was going to the Council Summoned at Lyons , Anno Christi 1274. His usual Sayings were these , of Spending our Time , Make much of time , especially in that weighty matter of Salvation . O how much would he that now lyes frying in Hell , rejoice , if he might have but the least moment of time , wherein he might get God's favour ! Of Death , The young Man ha●h Death at his Back , the old Man before his Eyes , aud that 's the most dangerous Enemy that pursues thee , than that which marches up towards thy F●ce . Of Repentance , Remember that though God promises forgiveness to repentant Sinners , yet he doth not promise that they shall have to morrow to repent in . The Death of John Wicklif . HE was an English Man by Birth , descended of godly P●rents , who sent him to Morton College in Oxford , where he profited in Learning , and in a short time was Divinity Reader in the University , which he so well performed , that he obtained a general Applause from all his Auditors ; he was a Man of great Piety , often bewailing the vicious Lives of the Clergy . After all the Persecution and Malice of his Enemies , he dyed in peace , Anno Christi 1384. But after his Death many of his Famous Writings were burned by the Popish Clergy . The Death of John Huss . IN Degrading him they were so cruel as to cut the Skin from off the Crown of his Head with Shears , and to disannul the Emperors Letters of safe Conduct , they made a Decree , That no Faith should be kept with Hereticks . After which , they prepared for his Execution , and put a Cap upon his Head , painted with Devils ; the which he joyfully put on , saying , That since his Lord and Master w●re for his sake a Crown of Thorns , he would not disdain for his sake to wear that Cap : When he had put it upon his Head , a Bishop standing by , said , Now we commit thy Soul to the Devil ; but Huss lifting up his Hands and Eyes to Heaven , said , Into thy Hands Lord Jesus I commend my Spirit , which thou hast redeemed with thy most precious Blood. Then they Burnt his Books , at which he with a joyful Countenance said to the People , Think not good People that I die for any Heresie or Errour , but through the hatred and malice of mine Adversaries . As he lifted up his Face in Prayer , the Cap fell off , whereupon a Souldier put it on again , saying , He should burn with his Masters the Devils whom he had served . Then rising up , said , Lord Jesus assist and help me , that with a constant and patient mind , by thy most gracious help , I may bear and suffer this Ignominious Death , whereunto I am Condemned , for the preaching thy most Holy Gospel . As they were binding him to the Stake with a Chain , he said with a merry Countenance , That he would embrace that Chain for Christ's sake , who for his sake had been bound with a far worse . When the Fire was kindled , he began to sing with a loud Voice , Jesus Christ , the Son of the Living God , have mercy upon me : The which , after he had repeated three times , the flame stopped his Breath ; his Heart being afterwards found , they roasted it upon a Stake , and gathering up his Ashes , they cast them into the Rhine . He suffered Martyrdom , Anno Christi 1415. The Death of Hierom of Prague . HIS Enemies passed Sentence upon him , after which , they put a Paper about him , painted with red Devils , to make him odious to the People ; as likewise a Paper Mitre on his Head , which he took very patiently , saying , Our Lord Jesus Christ , when he suffered Death for me , did wear a Crown of Thorns upon his Head , and for his sake I will wear this Cap. As he went to the place of Execution , he sung Psalms , and coming to the place wh●re John Huss was Burned , he upon his Knees put up his Prayers to Heaven ; after a while they bound him to the Imáge of John Huss , Carved in Wood , which they had set up instead of a Stake , and there with admirable patience he sustained the sury of the Flames ; when at the giving up the Ghost , he with an Audible Voice said , This Soul of mine in flames of Fire set free , O! Christ my Saviour , now I offer thee . The Death of Martin Luther . FAlling Sick he soon grew exceeding weak , yet putting his trust in God , he supported himself to Comfort his Friends beyond measure : Insomuch that the day before his Death , he dined and supped with Melancthene and the rest of his Accomplices : But after Supper his Pain increasing , he retired to pray , and then went to Bed and slept till Midnight ; but being awakened by the Pain , and perceiving his Life near at an end , he called his Friends about him , and said , I pray God to preserve the Doctrine of the Gospel amongst us , for the Pope and the Council of Trent have grievous things in hand . After which , he prayed , and earnestly desired of God that he would defend his Church against the Pope , and all his Adherents . When he was about to die , Justus , Jonas and Caelius , bid him be constant and persevere in the Faith he had taught and held to the last : To which he answered , Yea , and soon after gave up the Ghost , dying Anno Christi 1546. He was a Man of great Temperance and Abstenence ; oftentimes had the Papists hired Ruffians to kill him , but they had never the power to do it ; the Devil one time appeared to him ( as he was walking in his Garden ) in the shape of a huge Boar , but he so flou●ed him that he soon vauished . He was wont to say , God would give Peace ▪ to Germany during his Life , but woe to them that should live after him . The Death of Zuinglius . ZVinglius being the sout●h time run in with a Spear , he fell down upon his Knees and said ; Well , they can kill the Body , but cannot kill the Soul. When the Soldiers came to strip the slain , Zuinglius was fonnd alive , lying upon his Back with his Eyes up to Heaven ; whereupon they asked him if he would have a Priest to Confess him , to which he answered , No ; they then bid him call upon the Virgin Mary , which he refusing , they thrust him in with a Sword , and so expired without setching a Groan ; as soon as they knew it to be him , they cut his Body in four pieces and burnt it , the next day his Heart was sound unperished by the Fire , tho' the rest of his Body was consumed . Before this Battel a Comet appeared , which he said Prognosticated his Death , and declared it openly in his Sermons , Fourteen days before he fell in Battel . He was slain in the year 1531. The Death of Oecolampadius . AN Ulcer broke cut in his Os Sacrum , that he was forced to keep his Bed ; and though all means was used for his Cure , he told 'em his Disease was Mortal , and said , I shall be presently with the Lord. Then putting his hand to his heart , said , Here is abundance of Light. Next Morning he repeated the 51 Psalm , and presently after said , O Christ save me , and so fell asleep in the Lord , Anno 1531. aged 51. The Death of John Frith . HE was condemned to be burnt as an Heretick . When ●e ▪ came into Smithfield , he with an undaunted Courage went to the Stake , no sooner fastened , but the fire was kindled . He continued till the last with such Constancy and Patience , th●t many were converted and began to pray to God to receive his Soul ; but Dr. Cook forbidding them , saying . They ought to pray for him no more than they would for a Dog , which uncharitable Expression made many blame him . He suffered Martyrdom , Aano Christi 1531. He wrote many Treatises , some were burnt during the Reigns of King Henry the Eight , and Queen Mary ▪ and some were saved by Providence , for on Midsummer-Eve , Anno 1626. A Cod-Fish being brought into Cambridge Market , when it was cut up , these Writings of John Frith were found in its Belly , wrapt in Canvas , which were afterwards Printed , to the rejoicing of all good Christians , viz. A Preparation for Death . A Preparation to the Cross . The Treasure of Knowledge . A Mirror to know your self . A Brief Instruction to teach one willingly to die , and not to fear Death . Which Treatises , preserved Providence , have no doubt pr● ▪ The Death of Thomas Bilney . HE Preached the Gospel , till the Bishop of Norwich imprisoned him , who would have persuaded him from his stedfastness ; but upon refusal he received Sentence of Condemnation . The day before his Execution , eating heartily , he said , I imitate those who have a ruinous House to dwell in , yet bestow cost as long as they may to hold it up . Then discoursing about Fire , he ●ut his Finger in the Candle , and said ; I find by Experience , that Fire is hot , yet I believe though the Stubble of my Body be wasted , my Soul will be purged . At his Execution the fire being kindled , he lift up his Hands , crying , Lord I believe ; ●o yielded up his Spirit unto God , Anno 1531. The Death of William Tyndal . THE English Merchants at Antwerp , hearing of his Imprisonment , became suitors for his Deliverance ; but Philips with his Money , prevailed beyond their Entreaties . Being at last brought to his Answer , although his Enemies could lay nothing to his Charge , yet the Attorney proceeded to condemn him , and delivered him to the Magistrates to execute him . When brought to the Stake , he cried with an audible voice , Lord open the Eyes of the King of England , then being strangled , fire was s●t to the Wood , and he consumed to Ashes , Anno Christi , 1536. Within a short time after , the Judgment of God overtook Phillips , who betrayed him , insomuch that he was eaten up with Lice . Death of Bertholdus Halerus . HE was born in Helvetia , 1502. and from his Child-hood much addicted to Learning . Several Disputations he held with the Helvetians , especially with Eccius the Pope's Champion . In his time Popery was extinguished in many places ; and sh●rly after he died with an immature Death , Anno 1536. aged 44. The Death of Urbanus Regis . ON Sunday ( in the Evening ) he complained of a pain his Head , yet was chearful and went to Bed ; early in the morning , rising out of his Bed , he ●●ll upon the Floor , and seeing his Wife and Friends mourning , he comforted them , and commended himself to his Maker , and within three hours he died . May 23. Anno 1541. He often desired God he might die an easie and sudden Death , wherein God answered his Desires . He wrote several Treatisss , which his Son Ernest digested together , and Printed at Norenburg . The Death of Caralostadius . HE underwent great Afflictions , by Printing some of his Books concerning the Lord's Supper ; the Senate of Zurick forbidding their People to read them ; but Zuinglius exhorted them first to read , and then to pass judgment on them ; saying , Caralostadius knew the Truth , but had not well expressed it . He went to Basil , where he taught ten years , and there died of the Plague , Anno 1541. The Death of Capito . HE went to several places ; as Str●●burg , where he met with Bucer , whose Fame spread so far , that the Queen of Navarre sent for 'em ; so that France oweth the beginning of her Reformation to Capito and Bucer . He was prudent , eloquent , and ●…dious of Peace ; the better part of his time he employed in Preaching , and giving wholsome Advice to the Churches ; at length returning home , in a general Infection he dyed of the Plague , Anno , 1541. aged 63. The Death of Leo Judae . HE Translated part of the Old Testament , out of the Hebrew ; but the work being so Laborious , and being Aged , he dyed before he had finished it , Anno. 1542. aged 60. Four days before his Death , sending for the Pastors of Zurick , he made a Confession of his Faith , concerning God , the Scriptures , the Person and Offices of Christ ; concluding , To this my Lord and Saviour Jesus Christ , my hope and my salvation , I wholly offer up my Soul and Body ; I cast my self wholly upon his mercy and grace , &c. And so recommended to God , the Senate and People of Zurick . The Death of George Spaladius . HE was born at Noricum , and brought up in Learning , especially in the knowledge of Humane Atrs ; wherein he profited so much , that the Elector of Saxony made him one of his Privy Council ▪ He continned in his Office till the time of his Death , which fell out , Anno. 1545. aged 63. He wrote many Treatises , but especially a Chronicle , from the beginning of the World to his time . The Death of Myconius . IN several Countries he preached the Gospel , sincerely , and purely , though to the hazard of his Life ; at last he fell into a Consumption , and wrote to Lutber , That he was sick , not to Death , but to Life ▪ He dyed Anno , 1546. aged 55. The Death of John Diazius . FInding he could not pervert his Brother Diazius from the Truth , he acted the Hypocrite , and told him , he was in love with his Doctrine ; then he would have persuaded him to go into Italy , Spain , Rome , and Naples , and there privately spread his Doctrine ; but John Diazius refusing , his Brother then took leave of him , in order to his Journey ; but privately he and the Cut. Throat stayed at a Village , and purchased a Hatchet of a Carpenter ; then going disguised , the Villain pretended to bring Letters from his Brother , which , whilst John was reading , the Executioner struck the Hatchet into his Temples , upon whicb he died immediately . The Murtherers were afterwards apprehended , but by the practice of Papists , who highly applauded the Fact , and to hinder the current of Justice , they pretended the Emperor would have the hearing of the Cause himself . Six years ●fter Alphonsus hanged himself about the Neck of ●is own Mule ; a fair reward for so foul a Fratri●ide . The Death of Gasper Cruciger . HE was a Man of great Learning , very Religious , and delighted much in Luther's Books and Do●…rine . He often contemplated the Foot-steps of God in ●ature , saying with St. Paul , That God was so near ●…to us that he might almost be felt with our Hands . ●onsidering the Vicissitude of Earthly Things , he ●…ten repeated this Verse . Besides God's love , nothing is sure , And that forever doth endure . In his sickness he caused his young Daughters to repeat their Prayers before him , and then himself prayed fervently for the Church , and those his Orphans ; concluding , I call upon thee with a weak , yet with a true Faith : I believe thy Promises , which thou hast sealed to me with thy Blood and Resurrection &c. He spent the few days which remained in prayer and Repentance , and so quietly ended his days , November the 16th . Anno 1548. aged 45. The Death of Matthias Zellius . HE was not only famous for Learning , but for other Christian Vertues : especially Modesty Temperance and Charity , having a special care of the Poor : for being invited to Supper by one of his Colleagues , and seeing much Plate was offended and went his way without eating : but afterward so far prevailed with him , that he sold his Plate and was more open-handed to the poor , he dyed 1548. aged 71. The Death of Vitus Theodorus . HE often disputed with his Papistical Adversaries and overthrew all their Arguments : at leng●● he was called to be a Pastor at Norimberg , his ow● Country , where he preached the Gospel with grea● Zeal and Eloquence , to the great Advantage of h●● Auditors : he dyed , Anno. 1549. The Death of Paul Fagius . FAgius died of a burning Feaver , or as some say , was poysoned by the Papists : so that Anno 1550. he was intombed at Cambridge , from whence , in the Reign of Q. Mary , the Papists ( having condemned him for a Heretick ) took his Bones and burnt them . The Death of Martin Bucer . IN his Sickness , Learned Men came to visit him , especially Doctor Bradford , who one day taking leave of him to go preach , told him he would remember him in his Prayers , whereupon Bucer with tears in his eyes , said , Cast me not off , O Lord , now in my old Age , when strength faileth me . A while after he said , He bath afflicted me sore , but he will never , never cast me off . Being desired to arm himself with faith , and a stedfast hope in God's Mercies against the Temptations of Satan , He said , I am wholly Christ's , and the Devil has nothing to do with me , and God forbid that I should not now have experience of the sweet Consolation in Christ . Then with a smiling Countenance gave up the Ghost , and was interred nobly by the King's Commandment : But in Q. Mary's time his Bowels being taken up , ●hey were burnt with Fagius's . He died Anno Chri●…i , 1550. The Death of Gasper Hedio . HE preached vigorously against Masses , Indulgences , and Auricular Confession ; and wrote many Books against them . What time he could spare from his Ministerial Function , he employed in writing Commentaries and Histories , until the year of his Death , which was , Anno 1552. The Death of Oswald Myconius . AFter the Death of Oecolampadius , he was made chief Pastor in Basil , where voluntarily laying down his Divinity Lectures ( upon some grudges the University had against him ; he inclining to Luther's Opinion , about the real presence in the Sacrament , ) he wholly applied himself to his Pastoral Office. He died , Anno 1552. aged 64. The Death of George , Prince of Anhalt . HE was a great Divine , Learned in the Law , and skilful in Physick ; he conferred with Camerari●● , about the mutation of Empires , their Period , and Causes ; about Heavenly Motions , and the effects of the Stars . The last Act of this Prince his Life expressed his Piety , using frequent Prayer for himself , and all the Princes of that Family ; he often pondered upon these Texts , God so loved the World , that he gave his only begotten Son , &c. No Man shall take my Sheep out of my Hands . Come unto ●● all ye that are weary and heavy laden , and I will give you rest . He died Anno 1557. aged 47. The Death of Justus Jonas . HE employed himself much in Disputations about Religion , in defence of the Truth , and in School Divinity . Several Churches were reformed by him , and committed to his charge . He was a Man of an excellent Wit , great Industry , and Integrity of Life , joined with Piety , and one whom Luther , and most of the famous Men of that Age , highly esteemed . He died , Anno 1555. aged 63. The Death of John Rogers . HE was hurried to Newgate . On the fourth of Febraary ; the Keeper told him he must prepare for Execution : at which not being at all concerned , said , Then if it be so , I need not tie my points . Before he went to the Flames , he was carried before Bonner Bishop of London , who earnestly persuaded him to recant , and live ; but he utterly refused life upon such conditions , exhorting such as stood about him to repent and cleave fast to Christ . As he came out , his Wife with Nine small Children about her , and one sucking at her Breast . waited to see him , of which he took his leave , bidding them trust in the Lord , and he would plentifully provide for them . After which he went couragiously to the Stake , and with admirable patience embtaced the Flames , being the first that sealed his Testimony with his Blood , during the Reign of that bloody Queen , suffering Martyrdom , Anno Christi 1555. The Death of Laurence Saunders . During his Imprisonment , he wrote to his Wife and Friends in this manner : ` I am merry , and I trust I shall be so , maugre the Teeth of all the Devils in Hell. Riches I have none to bestow amongst you , but that Treasure of tasting how sweet Christ is to hungry Consciences , ( whereof I thank my Saviour I do feel part ) that I bequeath to you , and to the rest of my Beloved in the Lord. They offered to release him , if he would Recant ; to which he replied , That he did confess Life and Liberty were things desirable , but that he would not murther his Conscience to save his life ; but by God's Grace , said he , I will abide the worst Extremity that Man can do against me , rather than do any thing against my Conscience . And when Gardiner threatned him with Death , he said , Welcom be it , whatsoever the Will of the Lord be , either life or death ; and I tell you truly , I have learned to die ; but I exhort you to be ware of shedding innocent blood , for truly it will cry aloud against you . After a Year aud three Months Imprisonment , he was brought to the Stake , which he embraced , and afterwards kissing , said , Welcom Cross of Christ , welcom everlasting life . The Fire by the malice of his Enemies being made of green wood , put him to exquisite Torments , but he endured them with a Christian patience , as being well assured when his fiery Tryal was at an end , he should receive a Crown of Life that fadeth not away . One thing I shall not think amiss to insert : When the Nation was in fear of Queen Mary's bringing in Popery , Mr. Saunder's being in company with Doctor Pedleton , and seeming to be much dejected , Pedleton said , What man , there is much more cause for me to fear , than for you ; forasmuch as I have a big and fat Body , yet will I see the utmost drop of this Grease of mine melted away , and this Flesh consumed with Fire , before I will fo sake Jesus Christ and his Truth which I have professed . Yet when Queen Mary came to the Crown , he turned Apostate . The Death of John Hooper . BEing come to the County of Gloucester , where he suffered , he was received by the Sheriff , who with a strong Guard conveyed him to the place of Execution , being met by thousands of people , who bewailed his Condition , and sent up their Prayers to Heaven , that he might be enabled to bear his Sufferings patiently , many of them weeping to see so Reverend a Person fall into such misery ; but he comforted them , and told them , That he was unworthy who refused to suffer reproach or death for the sake of the Lord Jesus , who refused not for our sakes to suffer a shameful and ignominious death upon the Cross . And hereupon he began to exhort them to be stedfast in their Faith , but the Popish Varlets would not suffer him to proceed . Then he addressed himself to the Sheriff , saying ; Sir , my request to you is , that I may have a quick Fire . which may soon dispatch me , and I will be as obedient as you would wish : I might have had my life with grrat advancement , as to temporal things , but I am willing to offer my life for the Testimony of the Truth , and trust to die a faithful Servant to God , and a trué Subject to the Queen . Then kneeling down , he continued i●●●ervent Prayer for the space of half an Hour , with an exalted and chearful Countenance , and then rising up , suffered them to fasten him to the Stake ; where such was the malice of his Enemies , that they had prepared green Wood , yet before the Fire was kindled , a Pardon was offered if he would Recant , but he cried out with a Christian Zeal , If you love my Soul away with it ; and then three Iron ●oops being brought to fasten him to the Stake , he said , If you had brought none of these , I would have stood patiently : and thereupon he took one of them and put it about his middle . When the Reeds were set up , he embraced and kissed them , putting them under his Arms , where he had two Bags of Gunpowder : The Fire being kindled , he continued three quarters of an Hour in praying , and crying out , O Jesus , thou Son of David , heve mercy upon my Soul. Thus fell this blessed Martyr in the bloody Persecution under Queen Mary , Anno Christi , 1555. The Death of Rowland Taylor . THE Night before his being carried to Hadly to be burned , his Wife , Children and Servants were permitted to come to him , with whom he prayed very servently ▪ and gave them all his Benediction . The next Morning the Sherist received him ; and by the way he was greatly solicited by the Sheriff of Essex to Recant . To which he only answered ; Well , I perceive that I now have been deceived my self , and shall deceive many in Hadly of their Expectations . At which the Sheriff told him , It was a gracious Saying , and desired him to explain it , hoping he intended to Recant . Why , said Doctor Taylor , I did propose to my self once , that I should have been buried in Hadly Church-yard , in which I now see I shall be deceived , and as for my deceiving of others of their Expectations , is , that I being a man of a Corpulent Body , might have fed many Worms , who now must be content without me . Bing come within two Miles of Hadly , a great number of people came to meet him , greatly lamenting the state into which he was fallen ; but he comforted them , saying , Be patient , as for me , I thank God , I am almost at home ; and have not past two Miles more to go over , before I come to my Father's House . When the Fire was kindled , he extended his Arms toward Heaven , and with a Voice ravished with Joy , continued , saying , Most merciful Father of Heaven , for Jesus Christ my Saviour's sake , receive my Soul into thy Hands , till one with a Halbert beat out his Brains . Thus died this blessed Martyr , Anno 1555. The Death of John Bradford . VVHhen he came to Newgate , several came to visit him , to whom he gave Ghostly Consolation ; and the next Morning the Sheriff came , and conveyed him together with a Youth of about 18 years of Age to Smithfield , where the Stake was prepared . When he came at the Stake he kissed it , as likewise a Faggot that he took up , and then falling flat upon his Face , in token of Humility , he prayed for a good space , till the Sheriff ordered him to rise ; putting off his Raiment , he was together with the Youth fastned to the Stake , when as he cried with a loud Voice , Repent , O England of thy Sins ▪ beware of Idolatry , beware of false Antichrists , take heed they do not deceive thee . Then turning to the young Man , who was an Apprentice to a Merchant in London , he said , Be of good comfort Bothers , for we shall have a merry Supper with the Lord this Night . And then embracing the Reeds he said , Strait is the Way , and narrow is the Gate that leadeth unto everlasting life , aud few there be that find it . The Fire being kindled , he held his Hands in the Flames , and with a Christian patience suffered the burning , without so much as stirring the Body , dying a Glorious Martyr , in the Bloody Year , Anno 1555. The Death of Nicholas Ridley . AFter his Degradation , he was delivered in order to his Execution : At Supper-time his Keepers Wife weeping to think he must suffer the the next day , he comforted her , saying , I pray be patient and chearful , as I am , for by this Grief you express , 't is plain you love me not ; and with a chearful Countenance invited them all to his Wedding , saying , To Morrow I shall be married : And when some offered to watch with him , he refused their kindness , saying , That he should sleep as well that Night as ever he did in his life . When the Morning was come , the Sheriff and others , came with a great Guard to convey him to the place of Execution ; also Dr. Latimer , who was Condemned with him : Dr. Ridley dressed himself in his Episcopal Garments , and shaved himself , as if he had been going to an Earthly Wedding . Upon his way , he looking behind him espied Dr. Latimer coming after , and called to him with a chearful Voice , saying , O Brother , are you there ? Yes , said Dr. Latimer , I have after you as fast as I can . Then turning to Dr. Latimer at the place of Execution , he embraced him , and bid him be of good comfort ; For said he , ` God will either asswage the heat of the Fire , or give us strength to endure its Fury with patience : And so going to the Stake he kissed it , then kneeled down , and prayed for a good space ; when rising up , and being about to speak to the people , the Popish Locust run and stopped his Mouth . When the Smith was knocking in the Staple that fastned the Chains , he said , I pray thee good Fellow , drive it in fast , for the Flesh will have its course . The Fire being kindled , he stood in the Flame a long while before he died , by reason of the ill making of the Fire , and then saying , Into thy hands , O Lord , I commend my Spirit , Lord , receive my Soul , he gave up the ghost , suffering Martyrdom , Anno Christi 1555. One thing is worthy of Note , and may be counted a Prophecy , which was this ; Dr. Ridley then Bishop of London , long before King Edward's death , as he was crossing the Thames in a Boat , the Wind arose so high that all that were with him were in fear of present drowning ; but he comforted them , saying , Fear not , for this Boat carries a Bishop that must be burned and not drowned . The Death of Hugh Latimer . WHen he was brought to the Stake , he looked with a chearful Countenance , not being dismaied at the approach of Death : After he had prayed awhile , he unstripped himself , and said to Bishop Ridley , Brother , be of good comfort , and play the Man ; for I trust by God's Grace , we shall this Day light such a Candle in England , as shall never be put out ▪ adding , That he knew God was Faithful , and would not suffer him to be tempted above what he was able to bear . Then embracing Dr. Ridley , he was bound to the Stake , and the Fire kindled ; then he cried with a loud Voice , O Father of Heaven , receive my Soul : and stroaking his Face with his Hand , he gave up the ghost , dying a glorious Martyr at Oxford , Anno Christi 1555. The Death of John Philpot. WHen he came to Newgate , he was put into a place by himself , and had word brought him the next Morning , that he must suffer ; when with a cheerful Countenance , he replied , I am ready , God grant me strength , and a joyful Resurrection . And after having retired awhile to pray , he came forth , and was conveyed into Smithfield , where he no sooner came , But he ●e'l on his Knees , and with a loud Voice cried , I will pay my V●ws in thee , O Smithfield ; then rising up , he kisled ▪ and embraced the Stake , saying , Shall I disdain to suffer at this Stake , when my Lord and Saviour refused not to suffer a most vile Death for me ? Having poured out his Soul to God , he suffered ▪ himself to be bound with the Chain ; and when ▪ the Fire was kindled , he commended his Spirit into the Hands of the Father of all Spirits , and patiently ▪ gave up the ghost , suffering Martyrdom , Anno Christi 1555 ▪ and of his Age about Forty Nine . The Death of Thomas Cranmer , Arch-Bishop of Canterbury . THE Popish Doctors frequently visited him in Prison , and used all the Arguments they could to persuade him to a Recantation ; but he absolutely resolved for a considerable time , but at last through humane Frailty , and desire of Life , he did subscribe to a Recantation . The good Bishop being soon greatly afflicted , and troubled in his Conscience for what he had done , burst out into a flood of Tears , and after his Speech came to him , he lifted up his Hands towards Heaven , saying ; O Lord forgive me this great Sin , against thy Holy Name ; which through the weakness of the Flesh , I have unadvisedly committed . And then addressing himself to the People , he desired them for Jesus Christ sake , to pray for him ; that God would pardon his Sins , and especially that of his Recantation . But , said he , This right hand , that signed so wicked an Instrument , shall first perish in the Flames . Then they pulled him down , and hurried him away to the Fire , which was made in the same place where Ridley and Latimer had suffered , stopping his Mouth lest he should any more speak to the People ; who were not a little grieved , to see the Primate of England cast down from all his Honours , and in the end so barbarously mis-used . When he came to the Stake , he fell on his Knees and Prayed ; but was interrupted by the Papists who followed him with his Recantation , saying , Have you not signed it ? Have you not signed it ? Then he was tied to the Stake , his Cloaths being first put off , and the Fire being kindled to him , some time before it came at his Body , he stretehed forth his right Hand , and held it in the Flames till it fell off , without any more than once drawing it back . And after having recommended his Spirit into the hands of our merciful Redeemer the Lord Jesus ; he died like a Lamb , ending his Life with the same Meekness as he had lived ; suffering Martyrdom for the sake of the everlasting Gospel , Anno Christi , 1556 , and of his Age 72. The Death of Conrade Pellican . HE was born in Suevia , and educated at Zurick . He was a candid , sincere , and upright Man , free from Falshood and Ostentation . He departed this Life upon Easter-day . Anno ▪ 1556. aged 78. The Death of John Bugenhagius . HE was born at Julin , near Stetin , in Pome●ania , being well educated in Grammar , Musick , and other liberal Sciences . He used great diligence and industry in converting many to the Truth : drawing near to his end , he often repeated this Portion of Scripture . This is life eternal , to know the only true God , and Jesus Christ whom thou hast sent . He died Anno Christi 1558. aged 73. The Death of Philip Melancthone . HE was sent for by the Elector of Saxony to Lipsich ; to examine those that were maintained by the Elector to study Divinity : In which he used great Diligence , and after he returned to VVitterberg ; and fell sick of a Fever , of which he died . Sickness daily increased , yet he so far strove against the power of his Disease , that he would often rise to his Study . The last Words he spake , were to his Son-in-Law , Doctor Pucer , who when he asked him what he would have , he replied ; Nothing but Heaven , therefore trouble me no more with speaking to me . After this he lying silent ▪ whilst the Ministers prayed by him , he gave up the Ghost , Anno Christi 1560. and in the sixty third year of his Age , having been a constant Preacher of the Gospel , for the space of 42 years . The Death of John Laseus . HE was a man of an excellent Wit , and Judgment , and took great pains to have composed that difference in the Churches , about Christ's presence in the Sacrament , though it did not succeed . The King of Poland had such an esteem for him , that he used his Ad●ice in Affairs of great importance . He died Anno 1560. The Death of Augustine Marlorat . MArlorat was taken and carried before the Constable of France , who after several Examinations , condemned him of High ▪ Treason , which was to be drawn upon a Sledge , and to be hanged upon a Gibbet , before our Ladies Church ▪ in Roan , his Head to be stricken from his Body , and set upon a Pole on the Bridge of the said City ; which Sentence was accordingly executed . Anno 1562. aged 56. The Death of Peter Martyr . BEing worn out with Travel , and daily Study , he after a while ▪ fell sick , when calling together the principal Pastors of the Chtrch , he made to them an excellent Confession of his Faith , concluding , This is my Faith , and they that teach otherwise , to the withdrawing Men from God , God will destroy them . And so taking his Leave of all his Friends , after having made his Will , he gave up the Ghost . Anno Christi 1562. and of his Age Sixty-two . The Death of Amsdorfius . HE was born in Misnia , of noble Parents , and educated at Wittemberg . He was recommended by Luther to instruct several Churches at Maegdeburg , Gos●aria , and Naumberg ; where he carried on the great Work of Reformation . He having attained to 80 years of Age , died Anno 1563. The Death of Wolfangus Musculus . MVsculus being destitute , at Strasburg some Fortifications were mending , where he hired himself a Labourer , to work by the Day ; comforting himself with this Dystich . A God there is , whose Providence doth take Care for his Saints , whom he will not forsake . Much Popish Malice he met with , but God delivered him from their Revenge . At length , being seized with a violent Fever , he died . Anno 1563. and of his Age 66. The Death of Hyperius . HE was born at Ipres in Flanders , of noble Parents , and was well educated . His Care was great in reforming the Church , and abolishing the Popish Fooleries , out of the Service of God , and and to establish a holy Scriptural and Ecclesiastical Discipline . And in these Employments having worn out himself , a Catarrh and Cough seized him , complaining also of pains of the head , breast , and sides ; which often were so great , as made him sweat , as if he had been seized wish a Fever . He died Anno 1564. aged 53. The Death of John Calvin . CAlvin being settled in pastoral Charge of Geneva , he continued to Confute Hereticks , Papists , and stirrers up of Sedition ; to heal ▪ Breaches and Division , being Couragious even in the worst of times , and as an Undaunted Champion of Christ , not to follow his Standard till Death , who Conquers all , Conquered him ; for having made his Will , he received the Sacrament , and earnestly prayed for the Churches . He on the Seventh of May , Anno Christi 1562. yielded up his Spirit into the hands of his Maker , dying in the 55 ▪ Year of his Age. His Funeral Solemnities were personned at the Charge of the Senate , almost all the City being present . He being Buried , as himself desired , in the Church-Yard , where a stately Tomb was erected to his Memory . The Death of William Farellus . WHere ever he came Romish Malice attended him ; being so powerful in Prayer and Preaching , that he gained thereby no small Congregations . When he heard of Calvin's Sickness , he could not satisfie himself , though he was seventy years old , but he must go to Geneva , to visit him . He surviv'd Calvin one year , and odd months , and died aged 76 years . Anno 1553. The Death of Vergerius . THE Devil stirred up many Adversaries against him , especially the Friers , who accused him to the Inquisi●ors ; but to avoid their Rage , he went to Padua , where he was a Spectator of rhe miserable Estate of Francis Spira ; which so wrought upon him , that he resolved to go into Exile , and accordingly he went into Rhetia , where he preached the Gospel of Christ sincerely , till he was called from the●ce to Tubing , where he ended his days . Ann● 1565. his Brother being dead before him , ●ot without the suspition of Poyson . The Death of Strigelius . AFter his going through many Troubles` he fell sick , and said ; He hoped his Life was at an end , whereby he should be delivered from the Frauds and Miseries of this evil World , and enjoy the blessed Presence of God , and his Saints to all Eternity , He died Anno 1569 , aged 44. The Death of John Brentius . FAlling sick of a Fever , he was endued with Patience , saying , That he longed for a better , even an eternal Life . He died Anno 1570. aged 71. was buried with much honour , and had this Epitaph , With Voice . Stile , Piety , Faith , and Candor grac'd In outward Shape , John Brentius was thus fac'd . The Death of Peter Viretus . HE went to several places , and carried on the Work of Reformation with Vigour and Success ; but Popish Malice lurked in Corners , insomuch that they attempted to poyson him , and laid wait for his Life . He was very learned , eloquent , and of a sweet Disposition . He died Anno 1571. aged 60. The Death of John Jewel . IN his Sickness , going to Preach , he was desired by a Gentleman to return home ; the Gentleman alledging that one Sermon was better lost , than by Impairng his Health , to lose so good a Pastor : But his reply was , That it best became a Bishop to die preaching in a Pulpit , That his great Master the Lord Jesus's Words might be fulfilled , who says , Happy art thou my Servant , if when I come I find thee so doing . And thus continued this good Man , till his Sickness encreasing , and Nature visibly decaying in him , he was obliged to take his Bed ; and so far was he from fearing Death , that he rather desired , as longing to enter his Masters Joy , often repeating the Words of old Simeon : Lord , now lettest thou thy Servant depart in Peace , for mine Eyes have seen thy Salvation . One standing by , prayed for his Recovery , which he hearing , said ; I have not so lived that I am ashamed to live longer , neither do I fear to die , because we have a merciful Lord ; a Crown of Righteousnes is laid up for me , Christ is my Righteousness . Father , let thy Will be done , thy VVill I say , and not mine which is depraved and imperfect ; this day let me quickly see the Lord Jesus . And so in a certain and assured hope of everlasting Happiness , he resigned his Spirit into the Hands of his Redeemer ; dying Anno Christi 1571. and of his Age Fifty ▪ The Death of Zegedine . HE was driven by Popish Cruelty , from several Places , but where ever he went , he took so much delight in breeding up Youth in Religion and Learning , that he called it his Recreation . Many hardships he endured in his Travel ; for being taken Prisoner by the Turks he was made an Object of their Fury , for refusing to abjure the Christian Religion ; yet God delivered him out of all his Trouble , and he died in Peace . Anno 1572. aged 67. The Death of John Knox. FAlling Sick , he gave order for his Coffin , and being asked whether his pains were great , he answered , That he did not esteem that a pain which would be to him the end of all Troubles , and the beginning of Eternal Joys . Often after some deep Meditation , he used to say , Oh serve the Lord in fear , and Death shall not be troublesome to you . Blessed is the Death of those that have part in the Death of Jesus . One praying by his Bed-side , asked him if he heard the Prayer ? Yea , said he , and would to God that all present had heard it with such an Ear and Heart as I have done ; adding , Lord Jesus receive my Spirit . He ended this Life 1572 ▪ Aged 62. The Death of Peter Ramus . HIS Fame grew so great that he was chose Dean of the University , and Studied the Mathematicks , wherein he grew exquisite . The Civil Wars now breaking out , he left Paris , and fled to Fountain-bleau ; but not being safe there , he went to the Camp of the Prince of Conde , and from thence into Germany . When the Civil Wars was ended he returned to Paris , and remained the King's Professor in Logick , till that horrible Massacre happened on St. Bartholomew's day , wherein Thousands were slain by the bloody Papists . He was then Lock'd in his own House , till those furious Villains brake open his Doors , and in his Study ran him thorow , and being half dead threw him out of the Window , so that his Bowels issued out on the Stones , then they cut off his Head , and dragged his Body about the Streets in the Channels , at last they threw it into the River Sein , Anno 1572. Aged 57. The Death of Henry Bullinger . MR. Bullinger fell Sick , and his Disease encreasing , many Godly Ministers came to Visit him , but some Months after he recovered and preached as formerly , but soon Relapsed ; when finding his Vital Spirits wasted , and Nature much decayed in him , he concluded his Death was at hand , and thereupon said as followeth . If the Lord will make any farther use of me and my Ministry in his Church I will willingly obey him , but if he pleases ( as I much desire ) to take me out of this miserable Life ; I shall exceedingly rejoice that he will be so pleased to take me out of this miserable and corrupt Age , to go to my Saviour Christ . Socrates , ( said he ) was glad when his Death approached , because he thought he should go to Hesiod , Homer , and other Learned Men deceased , and whom he expected to meet in the other World ; then how much more do I joy , who am sure that I shall see my Saviour Christ , the Saints , Patriarchs , Prophets , Apostles , and all Holy Men which have lived from the beginning of the World. These ( I say ) I am sure to see , and to partake with them in Joy ; why then should not I be willing to dye , to enjoy their perpetual Society in Glory ? And then with Tears told them . That he was not unwilling to leave them for his own sake , but for the sake of the Church . Then having written his Farewel to the Senate , and therein admonished them to take Care of the Churches and Schools , and by their Permission chose one Ralph Gualter his Successor , he patiently resigned up his Spirit into the Hands of his Redeemer , dying Anno Christi 1575. and of his Age 71. The Death of Edward Deering . DRawing near his end , his Friends requested something from him for their Comfort and Edification : The Sun shining in his Face , he replyed , There is but one Sun in the World , nor but one Righteousness , and one Communion of Saints ; if I were the most excellent of all Creatures in the World , if I were equal in Righteousness to Abraham , Isaac and Jacob , yet had I reason to consess my self to be a Sinner , and that I could expect no Salvation but in the Righteousness of Jesus Christ ; for we all stand in need of the Grace of God ; and as for my Death , I bless God , I feel , and find so much inward Joy and Comfort in my Soul , that if I were put to my Choice , whether to die or live , I would a thousand times rather chuse Death than Life , if it may stand with the Holy Will of God. He dyed Anno 1576. The Death of Peter Boquinus . THE Popish Party being incensed against him , sought all means to destroy him , so that he was forced to fly to Heidelberg ; where , upon a Lord's Day , visiting of a Sick Friend , he found his Spirits fail , and said , Lord receive my Soul , and so quietly departed , Anno 1582. The Death of Abraham Bucholtzer . HE was full of Self denial , Humble , and an Enemy to Contentions . He used often to meditate upon Death , and used this Expression , it hath always formerly been my Care , in what Corner soever I have been , to be ready when God called , to say with Abraham , Behold , my Lord , here I am ; but now above all other things , I should be most willing so to answer , if he would please to call me out of this miserable Life , into his Glorious Kingdom ; for truely I desire nothing so much as the happy and blessed Hour of Death . He dyed Anno 1584. Aged Fifty Five . The Death of Gasper Olevian . AMortal Sickness seized upon him , and preparing himself for Death , he expressed to a Friend , That by that Sickness , he had learned to know the greatness of Sin , and the greatness of God's Majesty , more than ever he did before . The next Day he told John Piscator , That the day before , for four Hours together he was filled with ineffable Joy , so that he wondered why his Wife should ask him whether he were not something better ; whereas indeed he could never be better . For ( said he ) I thought I was in a most pleasant Meadow , in which , as I walked up and down , me thought that I was besprinkled with a Heavenly Dew , and that not sparingly , but plentifully poured down , whereby both my Body and Soul were filled with ineffable Joy. To whom Piscator said , That good Shepherd , Jesus Christ , led thee into fresh Pastures . Yea , said Olevian , to the Springs of Living Waters . Then repeating some Sentences out of Psalm 42. Isa . 9. Matth. 11. &c. he said , I would not have my Journey to God long deferred ; I desire to be dissolved , and to be with my Christ . In his Agony of Death , Alstedius asked him , Whether he was sure of his Salvation in Christ , &c. He answered , Most sure ; and so gave up the Ghost , Anno 1587. Aged 51. The Death of John Wigandus . HIS strength decaying , he fell sick , and preparing for Death , he made his own Epitaph . In Christ I liv'd and dy'd , through him I live again ; What 's bad , to Death I give , my Soul with Christ shall reign . So praying , he resigned up his Spirit to God who gave it , Anno 1587. Aged 64. The Death of John Fox . MR. Fox together with his Wife and some others , went to Antwerp , and so to Basil , which was then a place of free reception of poor distressed Fugitives , who were forced to leave their Countreys for the sake of the Lord Jesus , and his Everlasting Gospel . And here he undertook to correct the Press , and at such leisure times as he could spare , he wrote part of the Acts and Monuments of the Church , a Work Famous to all Posterity . And in this station he continued till the death of Queen MARY , whose death he had a little before foretold . Upon certain notice of which , he , with several Pious and Learned Men returned into England , and were kindly received by Queen Elizabeth , where Mr. Fox prosecuted his Work begun at Basil , and so laboured therein , that he soon brought it to a period . He finishing this great Work in Eleven years space , searching all the Records himself . He now growing in years , and by reason of his former Hardships , his great Study , Travel and Labour , he was reduced to a very weak Condition , he laid down the troublesome Cares of the World , to prepare himself for Death . He resigned up his Spirit into the Hands of the Father of all Spirits , dying Anno Christi 1587. in the 70th year of his Age. The Death of George Sohnius . HE was full of Humility , Piety and Patience , falling sick , he bore it with much Patience , and with fervent Prayer , often repeated , O Christ ! thou art my Redeemer , and I know that thou hast redeemed me . I wholly depend upon thy Providence and Mercy , from the very bottom of my Heart , I commend my Spirit into thy hands , and so dyed Anno 1589. Aged 38. The Death of James Andreas . THE year before his death he would say , He should not live long . That he was weary of ●his Life , and much desired to be dissolv'd , and to be with Christ , which was best of all . Falling sick , he sent for James Heerbrand , saying , I expect that after my death many Adversaries will rise up to asperse me , and therefore I sent for thee , to hear the Confession of my Faith , that so thou mayest testifie for me , when I am dead and gone , that I dyed in the true Faith. The night before he dyed , he slept partly in his Bed , and partly in his Chair . The Clock striking Six in the Morning , he said , My Hour draws near . When he was ready to depart , he said , Lord into by hands I commend my Spirit . He dyed Anno 1590. Aged 61. The Death of Hierom Zanchius . ZAnchy being grown old , had a liberal Stipend setled upon him by Prince Cassimir ; and ●oing to Heidleberg to visit his Friends , he fell sick , ●nd quietly departed in the Lord , Anno 1590. ●ged 75. The Death of Anthony Sadeel . HE sell Sick of a Pl●urisie , which he Prophetically said , would be Mortal ; and withdrawing himself from the World , he wholly conversed with ●od . He dyed Anno 1591. Aged 57. The Death of William Whitaker . FAlling Sick of a Fever , a Friend asking him how he did ? he replyed , O happy ●ight ! I have not taken so sweet a sleep since my disease seiz●… upon me . But being in a cold Sweat , his Frie●… told him , That Symptoms of Death appeared 〈…〉 him ; to whom he answered , Life or Death is w●… come to me , which God pleaseth ; for Death shall b●… advantage to me ; for I desire not to live , but only far as I may do God and his Church Service . He d●…d Anno 1595. Aged 47. The Death of Robert Rollock . HE said , I bless God , I have all my Senses enti●… but my Heart is in Heaven ; and , Lord Jes●… Why should'st thou not have it ? It hath been my C●… all my life long to dedicate it to thee , I pray thee t●… it , that it may live with thee for ever . Falling i●… a Slumber , and awaking , he desired to be dis●…ved , saying , Come Lord Jesus , put ▪ an end to this ●…serable life ; haste Lord , and tarry not . Then some bewailing their loss of him , to th●… he said , I have gone through all the degrees of t●… Life , and now am come to my end , why should 〈…〉 back again ? O Lord help me , that I may go thr●… this last degree with thy assistance ; lead me to 〈…〉 Glory which I have seen as through a Glass : O th●… were with thee . Some saying the next day was t●… Sabbath , he said , Thy Sabbath , O Lord , shall be my Eternal Sabbath . Then he breathed out , Haste Lord , and do tarry ; I am weary both of nights and daies : C●… Lord Jesus , that I may come to thee : Break these 〈…〉 strings , and give me others : I desire to be dissolv●… and to be with thee . Haste Lord Jesus , and defe●… longer . Go forth my weak Life , and let a better ceed . One standing by , said , Sir , Let nothing tr●… you , for now your Lord makes haste ; to which he said , O Welcome Message , would to God my Funeral might be to m●rrow . Thus he continued fervent in Praye● till he resigned up his Spirit unto God , Anno 1593. Aged ▪ 43. The Death of Nicholas Hemingius . BEfore his Death he grew Blind , and much diseased ; desiring then to be dissolved , and to be with Christ . Some time before his Death he Expounded the 103 Psalm to the admiration of all his Auditors . He dyed Anno 1600. Aged 87. The Death of Daniel Tossanus : DAniel Tossanus falling sick , he Comforted himself with these Texts of Scripture , I have fought the good fight of Faith , &c. Be thou faithful unto the Death , and I will give unto thee a Crown of Life : We have a City not made with hands , Eternal in the Heavens ; many other places he recited . He dyed Anno 1602. Aged 61. The Death of William Perkins . HE was Born at Marston in Warwickshire , and was Educated at Christ's College in Cambridge . He wrote many rare Treatises ; which for their Excellency were Translated into most Languages . All he wrote was with his Left Hand , with which he stabbed the Romish Cause , as one well exprest . Though Nature thee of thy Right Hand bereft , Right well thou Writest with thy Hand that 's Left. In his last Fit , a Friend standing by , prayed for a mitigation of his Pains ; to whom he said , Pray not for an ease of my Torments , but for an en●rease of my Patience . He dyed Anno 1602. Aged 44. He was Buried at the Charge of Christ's College with great Solemnity . Dr. Mountague preached his Funeral Sermon upon this Text , Moses my Servant is dead . His Works are Printed in Three Volumes in Folio . The Death of Francis Junius . BUT being at Lions , he escaped an Imminent Death , which made him acknowledge God's Providence in his Miraculous Deliverance , and to confirm his Belief , he earnestly desired to read over the New Testament , of which he gives this Account : when I opened the New Testament , I first met with St. John's first Chapter , In the beginning was the Word , &c. I read part of it , and was presently convinced that the Divinity and Authority of the Author did excel all Humane Writings : My Body trembled , my Mind was astonished , and I was so affected all that day that I knew not what I was ▪ Thou wast mindful of me , O my God , according to the multitude of thy Mercies ; and called'st home thy lost Sheep into thy Fold . And from that day he wholly bent himself to Pions Practices . He dyed Anno 1602. Aged 57. The Death of Thomas Holland . BEing Ancient , he employed his Time in Prayer and Meditation , and often used to sigh forth , Come , O come Lord Jesus , thou Morning Star. Come Lord Jesus , I desire to be dissolved and to be with thee . He dyed Anno 1612. Aged 73. The Death of James Granaeus . IN the midst of his Pains he used to say , As Death's sweet , so to rise is sweet much more , Christ as in Life , so he in Death is Store . On Earth are Troubles , sweet Rest in the Gra●e , ●th ' last Day we the lasting'st Joys shall hav● . He dyed Anno 1617. Aged 77. The Death of Robert Abbat . ABbat drawing near his End , he desired to make a Confession of his Faith , but being faint and weak , he referred his Friends to his Writings , saying , That Faith which I have published , and defended in my Writings is the Truth of God , and therein I die , and so departed Anno 1618. Aged 58. The Death of John Whitgift . THE Queen had a great Esteem for him , and was pleased to be so familiar , as to call him Her Black Husband ; at her ▪ Death he was present , and administred to her what Comfort she desired ; when King James came to the Crown , he much reverenced the Archbishop , and when he fell sick , King James visited him , and laboured to chear him up ; but he had laid the Death of Queen Elizabeth so much to heart , that in a few days he departed in the Lord A●no 1603. Aged 73. The Death of Theodore Beza . HE often used the Apostles saying , We are his Workmanship created in Christ Jesus to good Works . And that of St. Augustine , I have lived long , I have sinned long , blessed be the Name of the Lord. Also , Lord perfect that which thou hast begun , that I suffer not Shipwrack in the Haven : And that of Bernard , Lord , we follow thee , by thee , to thee ; we follow thee , because thou art the Truth ; by thee , because thou art the Way ▪ to thee , because thou art the Life . He dyed upon a Sabbath day , when rising in the Morning he prayed with his Family , and finding himself weak , he desired to go to Bed again ; but sitting down on the Bed-side he departed without the least Sigh or Groan Anno 1605. Aged 86. The Death of William Cowper . FAlling Sick , he used to say , My Soul is alwaies ready in my Hand ▪ ready to be offered to my God. Where , or what kind of death God hath prepared for me , I know not ; but sure I am , there can no evil death befall him that lives in Christ , nor sudden death to a Christian Pilgrim , who ( with Job ) waits every Hour for his Change : Yea ( saith he ) many a Day have I sought it with Tears , not out of Impatience , Distrust or Perturbati●n , but because I am weary of Sin , and fearful to fall into it . In his Sickness he used these private Meditations . Now my Soul be glad , for at all Parts of this Prison , the Lord hath set , to his Pioneers to loose the Head , Feet , Milt and Liver are failing ; yea the middle strength of the whole Body , the Stomach is weakned long ago . Arise , make ready , shake off thy Fetters , m●unt up from the Body , and go thy way . I saw not my Children when they were in the Womb , yet there the Lord fed them without my knowledge : I shall not see them when I go out of the Body , yet shall they not want a Father . Death is somewhat Driery , and the Streams of that Jordan between us and our Canaan run furiously , but they stand still when the Ark comes . Let your Anchor be cast within the Veil , and fastned on the Rock Jesus ; let the End of the Threefold Cord be buckled to the Heart , so shall you go through . He died , Anno 1619. The Death of Andrew Willet . GOing from London , his Horse threw him , and by the Fall broke his Leg , which was presently set by a Bone-setter ; and being confined to his Bed , he would meditate upon Hezekiah's Sickness and Recovery , Isaiah 38. especially on the 9 , 10 , 13 , and 15 Verses . Hearing a Bell Toll , he peradventure had apprehensiors of Death , which oceasioned him to discourse with his Wise concerning Death . and our blessed Hopes after Death , and the mutual Knowledge the Saints have of one another in Glory . Then he repeated the first Verse of the 146 Psalm , and said it was a most sweet Psalm ; but stirring to ease himself , he fell into a Trance : his Wise crying out , he looked up , and used these last words , Let me alone , I shall do well : Lord Jesus — and so departed , Anno 1621. Aged 59. The Death of David Pareus . AT A●villa he wrote his Body of Divinity , which having Finished , he said , Lora , now let thy Servant depart in peace , because he hath Finished that which he desired . He earnestly besought God that he might lay his Bones at Heidleberg , which not long after he returned thither safely , where he was received with much joy ; but his former Disease of a Catarrh returning upon him , being sensible of approaching Death , he frequently opened his Mind to Henry Alting , and others , and so quietly departed , Anno 162● . Aged 73. His Works are in 3 Volumes . The Death of Robert Bolton . MR. Bolton falling sick of a Quartane-Ague , and finding himself weaker and weaker , he Contemplated upon the four last things , Death , Judgment , Heaven and Hell , and being asked if he could be content to live , if God would permit him : He said , I grant that Life is a great Blessing of God ; neither will I neglect any means that may preserve it , and do heartily desire to submit to God's Will ; but of the two , I infinitely more desire to be dissolved , and to be with Christ . When the Pangs of Death were upon him , he breathed out ; I am now drawing on apace to my dissolution ; hold out Faith and Patience , your Work wi●l quickly be at an end . He died , Anno 1631. Aged Threescore . The Death of William Whately . IN his Sickness he comforted himself with that Promise , Psalm 41. 1 , 2. Blessed is he that considereth the poor , the Lord will deliver him in the t●me of trouble , the Lord will strengthen him upon the Bed of languishing , &c. A little before his death , a Friend pr●ying with him , That God wold be pleased , if his Time were not expired , either to restore him , or put an end to his Pains : He lifting up his Eyes towards Heaven , one of his Hands , in the close of that Prayer gave up the ghost , shutting his Eyes , as if he was fallen into a soft Slumber , Anno 1639. Aged 56. The Death of Anthony Wallaeus . HE was much troubled with the Stone in the Kidneys , and Hypocondraical Wind , which still encreasing upon him , he called his Family , and exhorted them to fear God ; then taking his leave of them , he fell asleep , out of which he never awaked , only strived a little when his Pains came upon him ; so on the Sabbath-day at a Eleven of the Clock he resigned up his Spirit to his Maker , Anno 1639. Aged 66. The Death of Henry Alting . HE sell fick at Groning of a Catarth and Feaver , accompanied with great Pains in his Back and Loins , which caused often Faintings . The day before his death ▪ he sang the 130th . Psalm with great Fervency : In the Evening he blessed his Children , and exhorted them to fear God , and to persevere in the Truth of the Gospel . Being sensible of the time of his Departure , by his Prophetick Spirit , he accordingly died , about Three of the Clock , August 25. Anno 1644. Aged 57. The Death of Frederick Spanhemius . HIS last Sermon he preached a● Easter , upon Phil. 3. 24. Who shall change our vile Body , that it may be like his glorious Body , &c. He prayed earnestly to God to continue his Blessings to his Family , and never suffer them to be seduced to Popery ; he prayed likewise that in the Pains of Death , he might with all his Soul breath after God , and migh before-hand have some taste of the Glory of Heaven . Having ended his Prayers , his Voice and Strength failed him , and so about Sun-setting he quietly departed , and slept in the Lord , 1649. Aged 49. The Death of Sir John Oldcastle . HE was sent for before the Council ; when the Bishop proffered to absolve him , he replied , He had never trespassed against him , and therefore had no need of his Absolution . When they told him unless he would recant , they would condemn him as a Heretick . He bid them do as they thought best ; for , said he , I am at a Point , that which I have written , I will stand to it to the death . Then kneeling down , he lifted up his Hands towards Heaven , and said , I shrive me here unto thee , O Eternal and Ever-living God , in my frail Youth I offended thee , O Lord , by Pride , Covetousness , Wrath , Vncleanness , and many Men have I hurt in my Anger , and committed many other horrible Sins , for which good Lord , I ask thee forgiveness : And so with Tears in his Eyes , he stood up , and turning to the People , he said , Lo , good People , for breaking God's Laws and his holy Commandments , they never yet accused me ; but for their own Laws and Traditions , they bandle me most cruelly , and therefore they and their Laws , by God's promise should be utterly destroyed . Then they proceeded farther to examine him , but he returned such Answers to their Questions , as made many wonder at his Wisdom ; yet they proceeded to read the Bill of Condemnation against him as a Heretick . After which , he lifting up his Eyes towards Heaven , said , Lord God. Eternal , I beseech thee of thy Infinite Mercy , to forgive my Persecutors . After that he was sent to the Tower. The Sentence against him was , That like a Traytor , he should be drawn through the Streets of London , to the Gallows in St. Giles in the Fields , and there hanged , and afterwards burnt upon the Gallows as he hung . The Death of Thomas Cromwell , Earl of Essex . HIS Enemies durst not bring him to a Tryal , but procured an Act of Attainder , whereby he was Condemned before he was Heard ; yet the King after his death , repented this Haste , and wished he had his Cromwell alive again . Being mounted the Scaffold , he made an humble Confession , and begged the Prayers of all those which were present ; then in a pious Prayer he recommended himself into the Han●s of the Almighty , and at one Blow his Head was severed from his Body , Anno 1541. The Death of the Lady Jane Grey . THE Morning before her Exit from this World , her Husband , the Lord Guilford Dudley , was conveyed to a Scaffold on Tower-Hill , where he penitently ended his Life ; his Head and Body being laid in a Cart all bloody , was brought to the Chappel , and exposed to the Sight of this sorrowful Lady ; a Spectacle more dismal than the kneenest Axe of her Death . And now her own part is to be acted upon a Scaffold , erected upon the Green within the Tower ; where being mounted with a chearful Countenance , she looked upon the People , and with great Constancy , directed her self after this manner : That she was come thither to die for an Offence which was committed by a Device , not of her own seeking ; then wringing her Hands , and protesting her Innocency , she desired them to take notice , that she died a good Christian , and requested their Prayers . Then kneeling down , she repeated in English the 51 Psalm ; after which , her Gentle woman helped her off with her Gown , and the Hangman on his Knees asked her forgiveness , which she forgave him freely , and prayed him to dispatch her quickly . Looking upon the Block , and knecling , she said , Will you take it off before I lay it , down ? No , Madam , replied the Executioner ; then she tied a Handkerchief before her Eyes , and feeling for the Block , said , What shall I do ? Where is it ? Where is it ? Being guided , she laid her Head upon the Block , and giving the Sign , she said , Lord , into thy Hands I commend my Spirit . Then receiving the Fatal Blow , she ended this Life , Anno 1554. Aged 16. Her Death was much lamented , but did not g● unpunished , for the Judge which passed her Sentence , shortly after fell distracted , crying out continually , Take away the Lady Jane from me . The Lady Jane Grey had a curious Vein in P●etry : In her Troubles she composed these Lines . Think nothing strange , which Man cannot decline , My Lot's to Day , to Morrow it may be thine . If God protect me , Malice cannot end me : If not , all I can do will not defend me . After dark Night , I hope for Light , This Epitaph was also made on her . My Race was Royal , sad was my short Raign ; Now in a better Kingdom I remain . The Death of Sir Philip Sidney . SIR Philip lay for the space of 25 Days , enduring his Pains with admirable Patience , and at length resign'd up his Spirit into the hands of his Redeemer , October 16. Anno 1586. Upon him was made this Epitaph . Apollo made him wise , Mars made him stout ; Death made him leave the World Before his Youth was out . The Death of Galeacius Carracciolus . SIckness the Harbinger of Death , seizing upon him , which proceeded from abundance of ●…heum : this was produced by his long and weari●ome Journeys , which he had formerly taken by ●and and Sea , for his Conscience sake : His Phy●●cians despairing of his Cure , he wholly sequestred ●imself from all Worldly Cogitarions , and taking ●is Farewell of his Wife and Friends , saying , He ●ould lead them the way to Heaven . Then he desi●…ed God to receive him , and acknowledge him ●or his own , and so quie●ly departed , 1592. A●ed 74. The Death of Katherine Bretterg . ONce she took the Bible in her hand , and joyfully kissing it , said , O Lord , 't is good for me to be afflicted , that I may learn thy Statutes . The law of thy mouth is better to me than thousands of gold and silver . Then she desired her Husband to beware of Popery , and to let her little Girl be brought up in the Fear of God , saying , So shall I meet her in Heaven , wh●m I must now leave behind me on Earth . Once she was very dull in Prayer , and when she came to , Lead us not into Temptation , she said , I may not pray , I may not pray , for Satan interrupts me ; yet her Friends left her not till she had gained the Conquest . She repeated often , We have not received the Spirit of Bondage to fear again , but the Spirit of Adoption , whereby we cry , Abba , Father . The Verse of Psalm 13. ult . she often repeated chearfully . Many Pious Meditations she used , but the last was this ; My Flesh and my Heart faileth , but God is the Strength of my Heart , and my Portion for ever . He that preserveth Jacob , and defendeth his Israel , he is my God , and will guide me unto Death . Then she departed this life without any motion of Body , May ult . Anno 1601. Aged 22. The Death of John Lord Harrington , Baron of Exton . FRom the First Day of his last Sickness , he apprehended the approach of Death , and so readily prepared himself for it ; he made Confession of his Sins , and oft confessed his Faith , and undoubted hope of Salvation in Christ ; and when Death approached , he breathed out , O my God , when shall I be with thee ? And in the midst of these longing Desires , he departed Anno 1613. Aged 22. The Death of Phillip de Mornay , Lord of Plessis Marley . BEing displaced from his Government of Samur , he betook himself to a Private Life , and made his Will for the peace and good of his Family ; being seiz'd upon by a continual Fever , and no hopes of Recovery , he would often say , I fly , I fly to Heaven , and the Angels are carrying me into the bosome of my Saviour : then would he repeat the words of Job ; I know that my Redeemer liveth , I shall see him with mine eyes , and I feel , I fell what I now speak . He dyed in the 74th . Year of his Age. The Death of John Bruen , of Bruen ▪ Stapleford , in the County of Chester , Esquire . FAlling Sick , the morning before his Death , divers Friends took their leaves of him , and hearing some make motion of Blacks , he said ; I will have no Blacks , I love no Proud nor Pompous Funeral , neither is there any cause of Mourning , but of rejoicing rather in my particular . Immediately before his Death , lifting up his hands , he said : The Lord is `my portion , my help , and my ▪ trust , his blessed Son Jesus Christ is my Saviour and Redeemer , Amen . Even so saith the Spirit unto my Spirit ; therefore come Lord Jesus , and kiss me with the kisses of thy mouth , and embrace me with the Arms of thy Love , into thy hands do I commend my Spirit , O come now , and take me to thy own self . O come , Lord Jesus , come quickly , O come , O come , O come . So his Spirit fainting , he yielded up the Ghost in January , Anno 1625. Aged 65. The Deaths of the KINGS and QUEENS of England , since the Reformation , to this present . The Death of King Henry the VIII . KING Henry being grown Fat , fell into a languishing Fever , and by Will appointed his Successor and Council . did on the 28th . of January 1547. in the 56 Year of his Age , and 38 of his Reign ; leaving Issue by Queen Jane , Prince Edward ; by his first Wife Katherine of Spain , the Lady Mary ; and by Ann of Bullen , the Lady Elizabeth , who all Successively came to the Crown . The Death of King Edward VI. ABout three hours before his Death , his Eyes being closed , thinking that none heard him , he made this Godly Prayer . Lord God , deliver me out of this miserable and wretched Life , and take me amongst thy C●osen : howbeit , not my VVill but thy VVill be done ; Lord , I commit my Soul to thee . O Lord , thou knowest how happy it were for me to be with thee ; yet for thy Chosen ▪ sake , send me Life and Health , that I may truly serve thee ▪ O my Lord God , bless thy People , and save thine Inheritance ; O Lord God , save thy Chosen People of England . O my Lord God , defend this Realm from Papistry , and maintain thy true Religion , that I and my People may praise thy Holy Name for thy Son Jesus Christ's sake . Then turning his Face , and seeing some by , he said ; Are you so nigh ? I thought you had been further off Many servent Prayers he made , but his last Words were these , I am faint , Lord have Mercy upon me , and take my Spirit ; and so committed his Pious Soul into the hands of his Heavenly Father . He died July 6. 1553. in the Seventeenth Year of his Age. He Reigned Six Years , Five Months , and Eight Days ; he was the one and Fortieth Sole Monarch of England , and was Buried at VVestminster . The Death of Queen Mary . HER Husbands absence , and the disappointment of proving with Child , brought her into a Sickness , whereof she died , November 17. 1558. having Reigne●● 5 Years and 4 Months . Cardinal Pool , dying the day before , but sometime before she declared to him ; That if when she were dead they would look into her Heart , rhey would find Callis her great Distemper . In her Reign there suffered 5 Bishops , 21 Divines ; and in all 277 Persons . The Death of Queen Elizabeth . Lopez , a Jew , Physitian to the Queen , was Executed for attempting to Poyson her . In 1600. the Earl of Essex having incurr'd the Queens Displeasure in Ireland , and more by scandalous Speeches , and a kind of open Rebellion at his House in London , being condemned by his Peers , is Beheaded . On the 24th . of March 1602. died Queen Elizabeth , having Reigned above 44 Years in as Troublesome times as any , yet full of Honour , and most happy in the Love of her People . She was Interred in Henry the Seventh's Chappel at VVestminister . The Death of King James , the First . THis King was Interred at VVestminster with great Solemnity ; his Queen was Ann , Daughter of Frederick the Second , King of Denmark , by whom he had two Sons , Henry and Charles , and three Daughters , Elizabeth , Mary , and Sophia , the two last dyed young . The Death of King Charles , the First . HE was led through the Park to the Scaffold before VVhite-Hall , where having declared that he died a Martyr for the Laws and Liberties of his People , he made a Confession of his Faith , asserting , that he died a true Son of the Church of England ; then he betook himself to his private Devotions , and so patiently submitted his Royal Head to Martyrdom , from the hand of a disguised Executioner . His Body was put into a Black Velvet Coffin , and afterwards wrapt in Lead , was on the 7th . of Feb. following Interred at St. George's Chappel , at VVindsor , in the same Vault with King Henry the 8th , in presence of the Duke of Richmond , Dr. Juxon , and others ; but the manner appointed in the Liturgy could not be obtained to be used , nor had he any Epitaph affixed ; but only on the Sheet of Lead , on a thin Plate fastned on the Breast , this plain Inscription — — King Cha●les 1648. The Death of King Charles , the Second . ON Monday , Feb. 2. 1684. the King was seiz'd with a violent Fit of an Apoplexy , which deprived him of his Senses , but upon speedy Application of Remedies , he returned to such a Condition as gave some Symptoms of his Recovery , till VVednesday Night , and then the Disease was so violent , that he lay in a languishing Condition until Friday , Feb. 6. and then expired . He had Reigned Thirty six Years , and Seven Days , and was in the 55th . Year of his Age. He was Interred in Henry the Seventh's Chappel , being the Forty-sixth Sole Monarch of England . The Death of Old Mr. Eliot , of New-England . WHILE he was making his Retreat ou● of this evil World , his Discourses from time to time ran upon , The coming of the Lord Jesus Christ . It was the Theme which he still had Recourse unto , and we were sure to have something of this , whatever other Subject he were upon . On this he talk'd , of this he pray'd , for this he long'd , and especially when any bad News arriv'd , his usual Reflection thereupon would be , Behold some of the Clouds in which we must look for the coming of the Son of Man. At last his Lord , sor whom he had been long wishing , Lord come , I have been a great while ready for thy coming ! At last , I say , his Lord came , and fetched him away into the Joy of his Lord. He fell into some Languishments , attended with a Fever , which in a few days brought him into the Pangs ( may I say ? or Joys ) of Death : And while he lay in these , Mr. Walter coming to him , he said unto him : Brother , Thou art welcome to my very Soul. Pray , retire to my Study for me , and give me leave to be gone , meaning , thar he should not , by Petitions to Heaven for his Life , detain him here . It was in these Languishments , that speaking about the work of the Gospel among the Indians , he did after this Heavenly manner express himself . There is a Cloud ( said he ) a dark Cloud upon the Work of the Gospel , among the poor Indians . The Lord revive and prosper that Work , and grant it may live when I am dead . It is a work , which I have been Doing much and long about . But what was the word I spoke last ? I recal that word , My Doings : Alas , they have been poor , and small , and lean Doings , and I 'll be the Man that shall throw the first Stone at them all . It has been observed , that they who have spoke many considerable things in their Lives , usually speak few at their Deaths . But it was otherwise with our Eliot , who after much Speech of and for God in his Life-time , uttered some things little short of Oracles on his Death-bed ; which , 't is a thousand pities , they were not more exactly regarded and recorded . Those Authors that have taken the pains to Collect , Apophthegmata Morentium , have not therein been unserviceable to the Living ; but the Apophthegms of a Dying Eliot must have had in them a Grace and a Strain truly extraordinary ; and indeed the vulgar Error of the signal sweetness in the Song of a Dying Swan , was a very Truth in our expiring Eliot ; his last Breath smelt strong of Heaven , and was Articled into none but very gracious Notes ; one of the last whereof , was , Welcome Joy ! And at last it went away , calling upon the standers by , to Pray , pray , pray ! which was the thing in which so vast a portion of it had been before Employ'd . This was the peace , in the end of this Perfect and Vpright Man ; thus was there ano●her Star ferched away to be placed among the rest that the third Heaven is now enriched with . He had once , I think , a pleasant Fear , that the old Saints of his Acquaintance , especially those two dearest Neighbours of his , Cotton of Boston , and Mather of Dorchester , who were got safe to Heaven before him , would suspect him to be gone the wrong way , because he staid so long behind them . But they are row together with a Blessed Jesus , beholding of his Glory , and celebrating the High Praises of Him that has called them into his marvellous light . Whether Heaven was any more Heaven to him , because of his finding there so many Saints with whom he once had his Delicious and Coelestial Intimacies , yea , and so many Saints which had been the Seals of his own Ministry , in this lower World , I cannot say ; but it would be Heaven enough unto him , to go unto that Jesus , whom he had lov'd , preach'd , serv'd , and in whom he had been long assured there does All Fulness dwell . In that Heaven I now leave him : but not without Grynaeus's pathetical Exclamations , ( O beatum illum diem ! ) Blessed will be the Day , O blessed the Day of our Arrival to the glorious Assembly of Spirits , which this great Saint is now reioicing with ! Bereaved New-England , where are thy Tears , at this Ill-boding Funeral ? We had a Tradition among us , ` That the Countrey could never perish , `as long as Eliot was alive . But into whose hands must this Hippo fall , now the Austin of it is taken away ? Our Elisha is gone , and now who must next year invade the Land ? The Jews have a saying , Quando Luminaria paetiuntur Eclipsin , malum signum est mundo ; but I am sure , 't is a dismal Eclipse that has now befallen our New-English World. I confess , many of the Ancients fell into the vanity of esteeming the Reliques of the Dead Saints , to be the Towers and Ramparts of the place that enjoy'd them ; and the dead Bodies of two Apostles in the City , made the Poet cry out , A Facie Hostili duo propugnacula praesunt . If the Dust of dead Saints could give us any protection , we are not without i● ; here is a Spot 〈…〉 American Soyl that will afford a rich Crop of it , at the Resurrection of the Just . Poor New-England has been as Glastenbury of old was called , A Burying-place of Saints . But we cannot see a more terrible Prognostick than Tombs filling apace with such Bones , as those of the Renowned Eliot's ; the whole Building of this Countrey trembles at the fa●l of such a Pill●r . For many Months before he dyed , he would often chearfully tell us , That he was shortly going to Heaven , and that he would carry a deal of good News thither with him ; he said , He would carry Tidings to the Old Founders of New-England , which were now in G●ory , that Church work was yet carried on among us : That the number of our Churches was continua●ly encreasing : And that the Churches were still kept as big as they were , by the daily additions of those that shall be saved . But the going of such as he from us , will apace diminish the occasions of such happy tydings . What shall we now say ? Our Eliot himself used most affectionately to bewail the Death of all useful Men ; yet if one brought him the notice of such a t●ing , with any Despondencie● , or said , O Sir , such a one is dead , what shall we do ? he would answer , Well , but God lives , Christ lives , the Old Saviour of New-England yet lives , and he will Reign till all his Enemies are made his Footstool . This , and only this consideration have we to relieve us ; and let it be accompanied with our addresses to the God of the Spirits of all Flesh , That there may be Tim●thie's raised up in the room of our Departed Pauls , and that when our Moses's are gone , the Spirit which was in those brave Men , may be put upon the surviving Elders of our Israel . Thus died the first Preacher of the Gospel to the Indians in New-England . Aged 86. FINIS . Notes, typically marginal, from the original text Notes for div A69886-e11850 Vivere sibi . Vacare Deo. Nil prosunt lecta nec intellecta ; nisi teipsum legas , & intelligas . Fortunam ut tegam appeto , non longam , sed Concinnam . Norris . * Beverley's great Soul of Man. p. 292. Ci● . prim , tus● . Cupressus funeria . Notes for div A69886-e54220 Psal . 76. ver . 5. John Damascen . Hist . c. 23. Gal. c. 6. v. 9 , 10. Job 7. v. 1. John 9. v. 4. Mark c. 13. v. 33 , 35. Mat. 24. v. 24. 2 Cor. 4. v. 16. 2 Cor. 12. v. 9 , 10. Luke 22. v. 44. Cor. 5. v. 5. Psal . 145. Isa 50. v. 2. 2 Tim. 1. 12. c. 34. v. 14 , &c. Psal . 4. v. 9. Psal . 61. v. 3 , 4. Psal . 61. v. 4. Psal . 119 Jer. 17. v. 16 , 17. 31. 16. Job 13. 15. C. 12. 6. 1 Mac. 2. 61. Lam. 3. 25 , 26. 1 John 3. 2. Ps . 116. v. 9. Psal . 31. 1. Job 6. 10. Lam. 1. C. ●2 . Luke 21. 19. Prov. ch . 3. v. 11 , 12. Tob. c. 12 ▪ v. 13. Micah 7. v. 9 ▪ Ch. 14. v. 5. 1 Thess . c. 5. v. 8. Psal . 31. 1. Cant. 5. 1. Exod. 35. vers . 18. Notes for div A69886-e81120 1594. 
A41017	----	Thrēnoikos the house of mourning furnished with directions for the hour of death ... delivered in LIII sermons preached at the funerals of divers faithfull servants of Christ / by Daniel Featly, Martin Day, John Preston, Ri. Houldsworth, Richard Sibbs, Thomas Taylor, doctors in divinity, Thomas Fuller and other reverend divines. 1660 Approx. 2651 KB of XML-encoded text transcribed from 313 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A41017 Wing F595 ESTC R30449 11322882 ocm 11322882 47453 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41017) Transcribed from: (Early English Books Online ; image set 47453) Images scanned from microfilm: (Early English books, 1641-1700 ; 1460:29) Thrēnoikos the house of mourning furnished with directions for the hour of death ... delivered in LIII sermons preached at the funerals of divers faithfull servants of Christ / by Daniel Featly, Martin Day, John Preston, Ri. Houldsworth, Richard Sibbs, Thomas Taylor, doctors in divinity, Thomas Fuller and other reverend divines. Featley, Daniel, 1582-1645. Newly corrected and amended with several additions. [12], 610 p. Printed by G. Dawson and are to be sold by John Williams ..., London : 1660. Title in Greek characters. Numerous errors in paging. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2008-02 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-08 Mona Logarbo Sampled and proofread 2008-08 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion ΘΡΗΝΟΙΚΟΣ . THE House of Mourning : FURNISHED With DIRECTIONS for PREPARATIONS to MEDITATIONS of CONSOLATIONS at the Hour of Death . DELIVERED IN LIII . SERMONS , Preached at the FUNERALS of divers faithfull SERVANTS of CHRIST . By Daniel Featly , Martin Day , John Preston , Doctors in Divinity . Ri. Houldsworth , Richard Sibbs , Thomas Taylor . Thomas Fuller . And other Reverend Divines . ECCLES . 7.4 . The heart of the wise , is in the house of Mourning : but the heart of fools , is in the house of mirth . Ambr. de obit . frat . Non amitti sed praemitti videntur quos sed non absumptura mors , sed aeternitatas receptura est . Seneca Ep. 77. Iter imperfectum est , si in media parte aut citra petitum locum steterit : vita non est imperfecta si honesta , ubicunqque desieris , si benè desieres , tota est . Newly Corrected and Amended with several ADDITIONS . LONDON , Printed by G. Dawson , and are to be sold by John Williams , at the Sign of the Crown in St. Pauls-Chruch-Yard , 1660. TO THE CHRISTIAN READER . THere is no man that can plead Ignorance to the universal Decree of God concerning the necessity of Mans Mortality : It is appointed for all men once to die : and every man can say as that wise Woman of Tekoaeh , we are all as water spilt upon the ground . There is no Age , Estate , Condition , or rank of Men , but have been foyled with that invincible Champion Death ; who riding up and down the World upon his pale Horse above these five thousand years , hath with an impartial stroke laid all flat before him ; some in there Infancy have proved what it is to die before they knew what it was to live ; others in the strength of Youth ; some in their old Age : rich and poor , high and low , of all sorts ; young men may die , old men must die ; even those that are stiled Gods ( and that by no fawning Sycophant , but by God himself ) their Mortality proves them to be men to themselves , though they be as Gods to others : and as Epictetus once told the Emperour , That to be born , and to die , was common both to Prince and Beggar . The sicknesses and miseries of this World have made the proudest Painims to confess with St. Peter to Cornelius , Even I my self also am a mortal man : So that experience ( as well as Scripture ) concludes , what man is he that liveth and shall not see death ? There are no ingredients in the shop of Nature that are sufficiently cordial to fortifie the heart against this King of terrors or his harbingers : the velvet slipper cannot sence the foot from the gout , nor the gold ring the finger from a fellon ; the richest Diadem cannot quit the head-ach , nor the purple Robe prevent a Fever : Beauty , strength , riches , honour , friends , nor any , nor all can repeal that sentence , Dust thou art , and to dust thou shalt return . Every fit of an Ague , and every distemper of this frail constitution being as a light skirmish before the main battel of Death , wherein weak man being vanquished , is led captive to his long home : and when once the lines of Mortality are drawn upon the face of the fairest mortal , he becomes a ghastly spectacle ( how lovely soever before ) and the conclusion is , Bury my dead out of my sight . This inevitable necessity , however it be confessed and acknowledged of all ; yet lamentable experience teacheth , that in the Christian world most men so live as though they should never die , and at length they so die as though they should never live again , and when the time of their dissolution cometh , their souls are rather chased out by violence , then yielded to God in obedience . Indeed to a wicked man , Death is the beginning of sorrows , it is a trap-door to let him down to the everlasting dungeon of Hell ; but the children of God ( though they cannot scape the stroke , yet ) they are freed from the sting of death , they can play upon the hole of this Aspe without danger , and welcome the grimmest approach of this Gyant with a smile , being freed from the hurt of him , by Him that is the Captain of the Lords Host , who hath abolished death , and brought life and immortality to light ; so that the sting of it being plucked out , and the suffering sanctified by Christ , death is become to every Believer but a dark entry to the glorious Pallace of Heaven . Now as it is Gods tender mercy to his Children , that their conflict and misery should be temporary , but their perfect happiness eternal ; so it should be their care in this little space of time alotted them , ( whereupon their everlasting condition depends ) so to provide that they may live happily where they shall live eternally : and since we cannot escape death , to prepare for it , that we may get the sight of this Basilisk before it approach , and so avoid the danger of it . Wretched is the estate of that man , who when these spiritual Philistims ( the terrors of death ) make war upon him , shall have just cause to say , The Lord is departed from me : the death of such a one will be like the sleep of a frantick man , who when the malignant humor is concocted , awakes in a greater rage than he lay down ; whereas to him that is wise to consider his latter end , death is no way dreadful ; death may kill him , but it cannot hurt him ; it doth free him from temporary misery , but cannot hinder him from eternal felicity : and as that noble Captain of Thebes , who having gotten the victory over his enemies , but withal , received his mortal wound , he made this his grand enquiry , whether his weapons were safe or not ? whether his buckler was not in his enemies hands ? and when it was replied all was safe , he died with a great deal of chearfulness and fortitude . So when a Christian is to grapple with death , his main care is , that his Buckler of Faith , and the Helmet of his Salvation , his Hope , that they be safe to guard his Soul , and then he passeth not much what becomes of his outward man , he dies in peace and confidence . Now that we may be fitted to encounter with this last enemy , ( besides the manifold helps which God hath reached to us in his Word , in the passages of his providence , in the frequent examples of mortality before us continually , and in our own sensible approaches to the gates of death ; I say , besides these and infinite more , ) this ensuing Volumn ( with so much care and pains compiled ) by Gods blessing , and our endeavours , may prove no small furtherance in our Pilgrimage ; Each Sermon therein being as a several Legasie bequeathed by those , upon the occasion of whose deaths they were Preached , as by so many Testators , who themselves have made a reall experiment of Mortality , and left these for our instruction that survive them . It is true , the dayly examples of Mortality are so many real Lectures , that by a kind of dumb Oratory perswade us to expect our end , but as they are transient , so our thoughts of them vanish ; therefore it can be no small advantage to have in continual readiness that which may furnish us abundantly with meditations in this kind . It was a custome in former times for men to make their Sepulchres in their Gardens , to mind them of death in the midst of the pleasures of this life . This present Work may not unfitly be termed a Garden , wherein whosoever takes a dayly walk , may gather in the several beds thereof those wholsome flowers and hearbs , which being distilled by serious meditation , will prove water of life to a fainting spirit : in some he shall find instruction , in some incitation , in others consolalion , in all profit . Here thou shalt find that Lethall Gourd sprung up by Adam his trausgression , that makes all his posterity cry out , There is Death in the Pot. There thou mayst gather Hearbs of Grace , as a counterpoyson against the malignity of death : in a third there is the spiritual Heliotropium opening with joy to the Son of Righteousness , the hope of a blessed Resurrection . Do the glittering shews of outward things make thee begin to over-fancy them ? here thou shalt find how little they will avail in death : the consideration whereof will make them like that precious stone which being put into the mouth of a dead man loseth its vertue : art thou over-burthened with afflictions ? here thou art supported in the expectation of a far more exceeding weight of glory : art thou ready to faint under thy labours ? here thou shalt find a time of rest , and of reaping : doth the time seem over-long , that thy patience begins to flag ? here thou hast a promise of thy Saviours speedy coming : In a word , be thy estate and condition what it will be ; here thou mayst have both directions to guide thee , and comforts to support thee in thy journey on earth , till thou arrive at thy Country in Heaven . Certainly , there is no man can sleight and undervalue so deserving a Work , but he shall discover himself either to be ignorant , or idle , or ill affected ; especially when so judicious and learned men have thought it a fit concomitant for their several Labours , which they have added for the accomplishment of it : Therefore take it in good worth , improve it for the good of thy Soul ; that being armed and prepared for death when it shall approach ; thou mayst have no more to do but to die , and mayst end thy dayes in a stedfast assurance , That thy sins shall be blotted out , when the time of Refreshing shall come from the presence of the LORD . Thine in Him who is the Resurrection and the Life . H. W. THE TABLE . THE Stewards Summons . Page 1. TEXT . LUKE 16.2 . Give an Account of thy Stewardship , for thou mayst be no longer Steward . The Praise of Mourning . Page 17. ECCLESIASTES 7.2 . It is better to go to the House of Mourning , then to the House of Feasting : for that is the end of all men , and the living will lay it to his heart . Deliverance from the King of Fears . Page 33. HEBREWS 2.14 , 15. 14. For as much then as the Children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the Devil . 15. And deliver them who ( through the fear of death ) were all their life time subject to bondage . The Perfection of Patience . Page 47. JAMES 1.4 . But let patience have her perfect work , that you may be perfect and entire , wanting nothing . A Restraint of exorbitant Passion . Page 61. 2 SAM . 12.22 , 23. 22. And he said , while the Child was yet alive , I fasted and wept , for I said , who can tell whether God will be gracious to me that the Child may live ? 23. But now he is dead , wherefore should I fast ? Can I bring him back again ? I shall go to him , but he shall not return to me . The Sting of Death , &c. Page 73. 1 COR. 15.56 . The sting of Death is Sin , and the strength of Sin is the Law. The Destruction of the Destroyer , &c. Page 81. 1 COR. 15.16 . The last Enemy that shall be destroyed is Death . The Worlds Losse , and the Righteous Mans Gain . Page 91. ISAIAH 57.1 . And merciful men are taken away , none considering that the righteous is taken away from the evil to come . The Good-Mans Epitaph , &c. Page 107. REVEL . 14.13 . I heard a voice from Heaven saying unto me , Write , Blessed are the dead which die in the Lord , from henceforth , yea , saith the Spirit , that they may rest from their labours , and their Works do follow them . The Christians Center , &c. Page 117. ROM . 14.7 , 8. 7. For none of us liveth to himself , and no man dieth to himself . 8. For whether we live , we live to the Lord ; and whether we die , we die unto the Lord ; whether we live therefore or die , we are the Lords . The Improvement of Time , &c. Page 129. 1 COR. 7.29 , 30 , 31. 29. But this I say Brethren , the time is short , it remaineth that both they that have wives , be as though they had none . 30. And they that weep as though they wept not ; and they that rejoyce as if they rejoiced not , and they that buy , as though they possessed not . 31. And they that use this world , as not abusing it ; for the fashion of this world passeth away . Security Surprized , &c. Page 143. 1 THESSAL . 5.3 . For when they shall say peace and safety : then sudden destruction cometh upon them as travail upon a woman with child , and they shall not escape . A Christians Victory , or Conquest over Deaths Enmity . Page 159. 1 COR. 15.26 . The last Enemy that shall be destroyed is Death . The great Tribunal ; or Gods Scrutiny of Mans Secrets . Page 171. ECCLES . 12.14 . For God will bring every work into Jungement , with every secret thing , whether it be good , or whether it be evill . A Tryall of Sincerity , &c. Page 181. ISAIAH 26.8 , 9. 8. Yea , in the way of thy judgments ( O Lord ) have we waited for thee : the desire of our soul is to thy name , and to the remembrance of thee . 9. With my soul have I desired thee in the night , yea , with my spirit within me will I seek thee early ; for when thy judgments are in the earth , the Inhabitants of the world will learn righteousness . The Expectation of Christs Coming , &c. Page 195. PHIL. 3.20 , 21. 20. For our conversation is in Heaven , from whence we look for the Saviour , the Lord Jesus Christ . 21. Who shall change our vile body , that it may be fashioned like unto his glorious body , according to the working , whereby he is able to subdue all things unto himself . Christs Precept and Promise , or Security against Death . Page 211. JOHN 8.51 . Verily verily I say unto you , if a man keep my saying , he shall never see Death . The Young-mans Liberty and Limits , &c. Page 223. ECCLESIAST . 11.9 . Rejoyce O young man in thy youth , and let thy heart chear thee in the dayes of thy youth , and walk in the wayes of thine heart , and in the sight of thine eyes : but know thou that for all these things God will bring thee into Judgment . Abrahams Purchase , &c. Page 233. GEN. 23.4 . I am a stranger and a sojourner among you , give me a possession of a burying place with you , that I may bury my dead out of my sight . Gods Esteem of the Death of his Saints . Page 243. PSAL. 116.15 . Precious in the sight of the Lord is the death of his Saints . The desire of the Saints after immortal Glory . Page 251. 2 COR. 5.2 . For in this we groan earnestly , desiring to be cloathed upon , with our house which is from heaven . The Careless Merchant , &c. Page 265. MAT. 16.26 . What is man profited , if he shall gain the whole world , and lose his soul . Christs second Advent , &c. Page 273. REVEL . 22.12 . Behold I come shortly , and my reward is with me , to give every man according to his works . The Saints longing for the great Epiphany . Page 263. TITUS 2.13 . Looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ . Lifes Apparition , and Mans Dissolution . Page 291. JAMES 4.14 . For what is your life ? it is even a vapour that appeareth for a little while , and then vanisheth away . Saint Pauls Trumpet , &c. Page 303. ROM . 13.11 . And that knowing the time , that now it is high time to awake out of sleep . The Righteous Mans resting-place , &c. Page 313. GEN. 15.1 . After these things the word of the Lord came to Abraham , saying , Fear not Abraham , I am thy shield , and thy exceeding great reward . The righteous Judge , &c. Page 323. JAM . 2.12 . So speak ye , and so do , as they that shall be judged by the law of liberty . Sins Stipend , and Gods Munificence . Page 335. ROM . 6.23 . For the wages of sin is death , but the gift of God is eternal life , through Jesus Christ our Lord. The Profit of Afflictions , &c. Page 343. HEB. 12.10 . For they verily for a few dayes chastened us after their own pleasure ; but he for our profit , that we might be partakers of his holiness . Spiritual Hearts-ease , &c. Page 355. JOHN 14.1 , 2 , 3. 1. Let not your hearts be troubled , believe in God , believe also in me . 2. In my Fathers house are many mansions , if it were not so , I would have told you , I go to prepare a place for you . 3. And if I go to prepare a place for you , I will come again and receive you unto my self , that where I am , there you may be also . Faiths Triumph over the greatest Tryals . Page 367. HEB. 11.17 . By Faith Abraham when he was tryed , offered up his Son Isaac , and he that had received the promise offered up his only begotten Son. The Priviledge of the Faithful , &c. Page 377. IPET . 3.7 . As Heirs together of the grace of life . Peace in Death , &c. Page 387. LUKE 2.29 . Lord now lettest thou thy servant depart in peace according to thy word . The Vital Fountain , &c. Page 399. JOHN 11.25 , 26. 25. Jesus said unto her , I am the resurrection and the life ; he that believeth in me , though he were dead yet shall he live . 26. And whosoever liveth and believeth in me , shall never die . Death in Birth , &c. Page 411. GEN. 35.19 . And Rachel died . The Death of Sin , and life of Grace . Page 419. ROM . 6.11 . Likewise reckon ye also your selves to be dead unto sin , but alive unto God through Jesus Christ our Lord. Hopes Anchor-Hold , &c. Page 433. 1 COR. 15.19 . If in this life only we have hope in Christ , we are of all men most miserable . The Platform of Charity , &c. Page 445. GAL. 6.10 . As we have therefore opportunity , let us do good to all , especially to them that are of the houshold of faith . Death prevented , &c. Page 463. JOB 14.14 . All the dayes of my appointed time will I wait till my change shall come . Iter Novissimum ; or Man his last Progress . Page 473. ECCLESIAST . 12.5 . Man goeth to his long home , and the mourners go about the streets . Tempus putationis ; or the ripe Almond gathered . Page 485. GEN. 15.15 . And thou shalt go to thy Fathers in peace , thou shalt be buried in a good old age . Io Paean , or Christs Triumph over Death . Page 493. 1 COR. 15.55 . O Death where is thy sting ? O Grave where is thy victory ? Fato Fatum ; The King of Fears frighed , &c. Page 501. HOS . 13.14 . O Death I will be thy plagues . Vox Coeli , The Deads Herauld . Page 509. APOC. 14.13 . And I heard a voyce from Heaven , saying unto me , Write , blessed are the dead which die in the Lord , from henceforth , &c. Victoris Brabaeum , or The Conquerours Prize . Page 517. APOC. 14.13 . So saith the Spirit , that they may rest from their labours , and their works follow them . Faith's Eccho , or The Souls AMEN . Page 527. REVEL . 22.19 . AMEN , Even so come Lord Jesus . Deaths Prerogative . Page 539. GEN. 3.19 . For dust thou art , and unto dust thou shalt return . The Patriarchal Funeral . Page 549. GEN. 50.10 . And he made a mourning for his Father seven dayes . The true Accountant . Page 559. PSAL. 90.12 . So teach us to number our dayes , that we may apply our hearts to wisdome . The Just-Mans Funeral . Page 575. ECCLES . 7.15 . All things have I seen in the dayes of my vanity ; there is a just man that perisheth in his righteousness ; and there is a wicked man , that prolongeth his life in his wickedness . The Righteous Mans Service to his Generation . Page 587. ACTS 13.36 . For David after he had served his own Generation after the will of God , fell asleep , &c. The Crown of Righteousness , &c. Page 597. 2 TIM . 4.7 , 8. I have fought a good fight , I have finished my course , I have kept the faith ; henceforth there is laid up for me a Crown of Righteousness , which the Lord , the righteous Judge , shall give me at that day ; and not to me only , but unto them also who love his appearing . THE STEVVARDS SUMMONS SERMON I. LUKE 16.2 . Give an account of thy Stewardship for thou maist be no longer Steward . IN the Chapter going before , our blessed Lord and Saviour had preached the Doctrine of the Free Grace of God in the Remission of Sin , and receiving of Repenting and Returning Sinners , in the Parable of an indulgent Fathers receiving of a prodigal Son. The Pharisees were a People that hardned their own hearts , and scoffed at every thing that Christ delivered : therefore now in this Chapter , he cometh to summon and warn them to appear before God , the great Master of the world , to give an account of their stewardship ; that by the consideration of Gods proceeding in the day of Judgment , they might know the better how to prize the Remission of Sins in the day of Grace ; This he doth , by presenting to them a Parable , of a certain rich man , that had a steward who was accused unto him , that he had wasted his goods , calleth him to an account : and to the end that the Pharisees might not think that it was a matter to be jested withal , and that such considerations as these were to be slighted ; he telleth them , how the unjust steward having received this summons and warning from his Master , that he must come to a reckoning , he forthwith for his own temporal good , casteth about that he may the better be fitted to give up his account : thereby teaching them , and in them all the world , that if this steward here , ( for his own temporal benefit ) was thus careful to prepare himself , how much more should they , and every one be careful to prepare themselves for that great day of Account , wherein God will come to judge the World , and bring to light all things that are hid in darkness . In these words ye have two things considerable . A Narration , and An Application of the Parable . The Narration is two-fold . Of the Persons . Of the Proceedings . Of the Persons : in the first verse . A rich man , and his Steward . Of the Proceeding ; in the second verse : the Rich Man , upon the information made against his Steward that he had wasted his goods , calleth him to an account . Give an account of thy Stewardship , for thou maist be no longer Steward . The Steward ( in the third and fourth verses ) upon his summons falleth first to consult , and after to resolve , as we shall see afterward . In this verse then that I have read , you see here is first the Summons or warning . Give an account : Secondly , the reason of that Sammons , for thou mayest be no longer Steward , The day is ended , now give an account of thy work thou must go out of thy office ; now give an account how thou hast behaved thy self in thy office : thou must be no longer steward ; therefore give an account of thy stewardship . In the first , the Summons and calling of this Steward to an Account , ye have clearly offered to ye these two Propositions , Considerations , of Conclusions . First , That every man in the World is Gods Steward . Secondly , That every one of Gods Stewards must be brought to a reckoning . First , ( I say ) Every man in the World is Gods Steward . If ye ask me who it is that is called a Steward : The text tels ye , that it is he that must give an account to his Master . If you ask me who is the Master ? It is God. If then God be the Master , and if every man must give an account and reckoning to God , then every man is the Steward here intended in this Text. That every man must give a reckoning to God , it appeareth 2 Cor. 5.10 . We must all appear before the Judgement seat of Christ , to give an account of the things me have done in this life , whether they be good or evil . All men : That which is here expressed by the Apostle in plain terms , All men . Is more parrabollically and obscurely expressed by Christ in this word Steward . Give an account of thy Stewardship . So that the Conclusion remaineth clear , and is directly gathered from the Text. That every man in the World is Gods Steward . There is no man or woman in the world , but in some respect or other , is the Steward here , that must be called to an account . That every man is a Steward , will appear if we consider two things . First , what every man receiveth from God. Secondly , what God expects from every man. Man receiveth from God , that which a Steward doth from his Lord. God expects from every man , that which a Lord expects from his Steward . First ( I say ) man receiveth from God that which a Steward doth from his Master : That is , such goods , such abilities , as whereby he may be of use for such a place , as the Master shall set him in the family . All the World is but Gods great Family , all the fittings and endowments of men , are the talents , the gifts , that God hath intrusted men with : some have the gifts of the world , riches , and places of authority , these are gifts committed to those kind of Stewards : Others have the gifts of the body , as health and strength , their senses , and lives , and the like : these are gifts committed to these kind of Stewards : others have the gifts of the mind , understanding , and wisdome , and policy : and to all these some have spiritual graces . According as men are furnished with these gifts , and according to their several qualifications with these endowments , they all receive them from God as Stewards . Secondly , if we consider what God expects from men : he expects that which a Lord doth from his Steward . First , that they acknowledge him to be the chief , to acknowledge that they hold all from him , that they have it not from themselves or for themselves , this is that which every Master expects from him to whom he committeth his treasure : And this would God have all men do . God speaks that truly that Benhadad spake proudly , and falsly to the King of Israel : thy silver is mine , and thy gold is mine , and thy daughters and wives are mine , and thy vineyards and thy orchards are mine . So may God say truly , All are his , the earth ( saith David ) is the Lords and the fulness thereof . He is the great possessor of all things . God ( as he possesseth all things ) so he letteth out parcels of his possessions to the sons of men . To some a larger portion of the earth than to others , yet they are but Tenants at will ; and Tenants upon certain conditions and reservations , wherein this great Lord bindeth those that hold any thing of him . And the first Condition , or Reservation that he ties all his Stewards unto , is this , that they waste not his goods , that they scatter them not abroad vainly or unprofitably . Now a man that hath riches , if he relieveth not the poor : a man that hath authority , and helpeth not the oppressed : a man that hath wisdome , and instructeth not the ignorant . In a word , A man that hath any abilities , if he be not of use unto others with it , this man scattereth his Masters goods , and is like that unprofitable servant , that hid his Talent in a napkin , and therefore was bound hand and foot , and cast into utter darkness . This was the accusation that was brought against this Steward here , that he had wasted the goods of his Lord ; that is , that he had spent them vainly , he was no honour to his Master , there came no profit to the houshold by it . That 's the first . The second thing that this great Lord expects of all his Stewards , is , that as they do not scatter his goods , nor vainly waste them , so that they should not abuse them to ill ends . There are a generation of men in the world that fight against God with his own weapons , and that use all their strength , and wisdome , and power , to maintain a faction of rebellion against him : that side with the wicked of the world against his Laws and Ordinances : and this is the greatest unthankfulness that can be . If a King should raise a servant to honour , and bestow offices and dignities upon him , and yet if he should raise an Army against him , and set himself against all his Laws , What greater unthankfulness ? What greater enmity ? Therefore it was the speech of that parrabolical King in Luke 19. ( which is Christ the King of the Church ) these mine enemies that would not that I should reign over them , bring them hither , and stay them before me . Such is the state of all those men that have wealth and abuse it , consume it upon their lusts , ( as Saint James speaks ) upon their pride , in excess in apparel , meats ; &c. that have wit , and spend it like Turtullus to cry down the wayes of God , to harden themselves and others in the course of sin : that have greatness and authority , and mis-imploy it to the crushing of good persons , and good causes : these and the like are Stewards that abuse their Masters goods , mis-imploy them to his dishonour , these Christ counteth his enemies , and he will not bear it . There is a third thing that God expects of all his Stewards , and that is this , that they should do him Homage , that they should appear at his Court dayes . Gods Sabbaths are Gods Court dayes , wherein he calleth and assembleth his servants together . He will have every one to wait there upon him , that they may know his will : as Cornelius bringeth his family together , and saith he , We are all present to hear what is commanded thee of God. So God ( I say ) will have his servants present at his Court dayes : and not only so , not only to be present there , to here his will , and to understand his mind , but to submit to his orders , to yeeld obedience to his Laws , to be governed by his rules . God hath certain rules to which he will have every man subject , there be rules for Magistrates , for Ministers , for Masters , for Parents , for Servants , for Children , for all : and he is a rebel , and carrieth not himself as Gods Steward , that doth not keep the rules that God hath set up in his own house . Again fourthly ; God expects this from all his Stewards , that whensoever he sendeth his Bayliffs for rent , that they return him the fruit of his own ground . Every soul is Gods ground , from which God expects some fruit or other , and he sends his Bayliffs , his Servants , continually to gather these fruits from men . When he sends a poor man to the rich , there 's a Bayliff sent to him , to gather some fruit of his wealth . When he sends an oppressed man to those that are in authority , there 's a Bayliff sent to him , to gather the fruit of his power and greatness . When he sends an ignorant man to those that have wisdom and knowledg , there 's a Bayliff sent to him , to gather the fruit of his Knowledge . And so we may say of all things whatsoever : whatsoever endowments of body , or mind , or estate , any man hath , if another need it , that other is Gods Bayliff , sent to him to call for his rent , to call for the fruit of his ground , and thou must return it by such a one , for thou art but a Steward : and you know how fearful the proceedings of the great King was in Matt. 21. He sent his servants to the Husbandmen , to those to whom he had let out his ground , to receive the fruits of it , and there was none ; what was the issue of it ? He was full of wrath : and cometh upon the Husbandmen and slew them . So when God shall send the poor to thee for relief , and thou helpest him not : shall send the ignorant to thee for instrustion , and thou informest him not : shall send any one to thee that may have use of thy gifts and abilities , and thou doest not imploy them that way , thou deniest the great Lord the fruit of his own ground , and art of the number of those Husband-men that must expect this at his hands to be slain in his wrath . Ye see the Point opened , That all men are Gods Stewards , both in respect of what God hath bestowed on them , and what God doth expect from them . I come briefly now to make some use of this . Are all men Gods Stewards ? Then certainly there is some work required of every man in the world by vertue of this title put upon him , that he is Gods Steward . It concerns therefore , Every one to look to his place . There are two things required of every Steward . First , a dispensation . Secondly , a right ordering of his dispensations . First a Dispensation . For a Steward ye know is appointed for laying out , he is made for others , not for himself , for the good of the Family in which he is set , not for his own benefit . God hath made every creature to be for the use of others , and not for it self : those heavenly bodies , the Sun , and Moon , and Stars , their motion and influences are for us , for the service of the world : the Earth with the fruits of it ; the Beasts , and all are for the service of man. So every man in his several place , hath some work to do for others , some abilities given him for the service of others . Hence it is , that the Magistrate is said to be the Minister of God for the peoples good . Hence it is , that Ministers are said to be the servants of the Churches . I am a debtour ( saith Paul ) to the Jew , and to the Gentiles , to the Greeks , and to the Barbarians . Hence it is , that a Master of a Family is said to be worse than an Infidel , if he provide not for those of his own house . And every other Christian ( though he stand not in these relations to others ) he hath some gifts or other , that are to be laid forth for the use and advantage of others , and every private person in the world , he may be of some use or other in the place in which he is set . Hence it is , that the name of Brother is common to all Christians , and ye know Joseph acknowledged that he was preferred to those honours , and that authority and place , for the good of his Brethren , for his Fathers house : so should all Gods ' people acknowledge other Christians their Brethren , and that whatsoever parts they have , they have them for the good of the Family . Hence it is , that Christians are called Members one of another ; Every Member is of use to the whole body , so must every Christian be of use to another , to some by the riches of the body , to some by the riches of the mind , to some by the abilities of their estates , every one according to the treasure he is intrusted with , and the Talent that is committed to him . This is the first thing , that men must make conscience to do , to be dispencers of their goodness , of any thing they have , to be communicative , to defuse and extend themselves to others , as occasion shall be offered . And indeed where there is any goodness in a man , he will express it this way , by doing all the good to others he can . Secondly , it is required of a Steward , that he consider of the manner , and right ordering of his dispensations . There be two Rules for that . That he dispense Faithfully . Wisely . Who ( saith the Lord in that 12 Luke 42. ) is a faithful and wise Steward , whom his Lord shall make ruler over his houshold , &c. Gods Stewards ye see must in their dispensations be faithful and wise . First , they must be faithful . Fidelity appears in this , when they have a right End , and a right Rule to walk by . What is the End and Rule of a faithful Steward in all his dispensations in the house of his Master ? His Masters credit , and his Masters will ; His Masters honour , and his Masters command . So it must be in the house of God. If we would be faithful in our places , let Gods glory be our end , and his Word our rule . That is , let a man consider , what God in his Word commands him in such a place , in such a qualification , having such endowments , such parts , such abilities , and let him dispense these by that Rule , according to that Command , to the glory of God that gave them him . Thus was Moses a faithful Steward , faithful as a servant in all the house of God , so the Apostle saith of him , Heb. 3.5 . His Masters glory was his end , and therefore when once he saw his Master dishonoured by Idolatry , he could not then contain himself , but his Anger waxed hot , though he was the meekest man upon earth . And his Masters Will was his Rule , therefore he came down from the Mountain with the Tables in his hand , that it might appear what he made his guide , and direction in all his carriage amongst the people : and we shall find that in all the doubts of the people , either in matter of Command or punishment , he alwayes sought direction from God. He is no faithful Servant that doth not do this . Secondly , As he must be a faithful Steward in dispensing , so he must be wise in his dispensing too . What is the wisdom of Gods Stewards ? Not the wisdom drawn from the writings of Machivile , or the wisdome of the World , or of the flesh , for that is enmity against God , not drawn from the rules that politicians walk by : But that wisdome that is drawn out of the Scriptures , the Word of God : The Word of God ( saith the Apostle ) is able to make the man of God wise to salvation : this is the wisdom that Gods servants must express , and manifest in dispensing of their gifts , they must be made wise by the Word , they must seek wisdom from the Word the rule of Wisdom , from the Examples in the Word , of those that were guided by the Spirit of Wisdom , if they would be wise Stewards . They must compare the precepts of the Word , and the practise of the Saints together : see what God commandeth in such a place , in such a condition , see what Gods servants that are gone before have done in such a condition . Mark how Abraham and Job , and others of Gods Saints have imployed their wealth and authority , it was for the relieving of the poor , for the furtherance of Gods glory , for the ease of those that were opprest : Mark how Nehemiah bestirred himself for the sanctifying of the Sabbath , for the furtherance of Gods worship : Mark again how St. Paul , as a Minister watched against the Wolves , and how he spends himself to the uttermost for the Church of God. Mark how Abraham as a Master of a Family , governed his Family teaching and commanding his children and his houshold to walk in the way of the Lord : Mark how other of Gods servants have imployed their gifts ; As Sampson , all his strength for the Church : and so Solomon , all his wisdom , and whatsoever gift any of them had , they acknowledged that the Talents that were committed to them , were for God , and for the service of his Church , for the furtherance of his glory in the particular places that he had set them in . I say if men would be wise Stewards they must doe thus . But I cannot stand upon this , lest I be prevented in that which I most intend in that that followeth . Ye have heard who is the Steward : It is every one that hath received any ability from God to do him service ; God expects that he should employ that ability in his service . We come now in the second place to consider the reckoning which every Man must make , the account that every man must give of his Stewardship . And that ( as ye have heard ) in the second point of Doctrine that offers it self to us out of the first part of the Text , viz. That all Gods Stewards must give a reckoning one time or other unto God. As every Man in the world is Gods Steward , so every Steward must give an account . In opening of this I will shew ye two things . First , I will shew ye what time of Reckoning God hath with his Stewards . Secondly , I will shew ye why God judiciously proceedeth in this manner , called a Reckoning , or an Account . For the first . There are two times of Reckoning that God will have with his Stewards . The first in this Life . The second after death . First , he calleth them to account in this life , while they live on the Earth , and that two ways ; By his Word . By his Rodd . First , by his Word , hastning every man to an Account by the Gospel , and the Doctrine of Repentance . This course God himself took with Adam , called him to account for his carriage in the Garden : Adam ( saith he ) where art thou ? who told thee that thou were naked ? hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat ? Afterwards when God sent his Prophets into the World , they took the same course , so Elijah when he came to Ahab , hast thou killed , and also taken possession ? as if he should have said , know that God hath found out thy sin , and now calleth thee to a reckoning . So John Baptist , when he came to the Pharisees , and those hard-hearted sinners , he calleth them to a reckoning , Oh Generation of vipers , who hath warned ye to flee from the wrath to come ? So Peter called those three thousand souls in Acts 2. to a Reckoning for crucifying of Christ ; him ( saith he ) who is the Lord of life , ye have taken , and with wicked hands have crucified and slain . And because there are many , that like the Adder , stop their ears at the voice of the Charmer ; and if God speak but in his Word , they pass it by , as Elihu in job saith , God speaks once , yea twice , yet man perceiveth it not , therefore when the Word doth not prevail , God calleth them to a reckoning by his Rodd , Mic. 6.9 . Hear the rodd , and him that appointeth it , that is : God hath appointed scourges and afflictions for men , to awake them to hearken to the voice that calleth them to a Reckoning . Now afflictions are outward or inward , corporal or spiritual . God sometimes calleth men to an account by corporal afflictions : He smiteth man ( as he saith ) with paines upon his bed , and the multitude of his bones with strong pains . What 's the reason of this , but that man may come to this conclusion with himself , that he may bring his own heart to a reckoning for his former carriage ? This is that the Apostle faith , for this cause many are weak and sickly among you , and many sleep : some were taken with sickness , upon others there was a consuming weakness , and others were strucken with death , what is the end that God propounds in all this ? For this reason , that we should judge our sevles , for if we judge our selves , wee shall not be judged of the Lord , but when we are judged wee are chastned of the Lord , that we should not be condemned of the world . As if he should say ; God now calleth you to a reckoning in this life , to the end you may prevent that heavy and grievous one that comes after this life . Againe , when outward afflictions prevail not , God hath spiritual afflictions to awaken men . Thus David , when he was in a deepe sleep of securitie , God awakned him with a spiritual judgment : see his speech in the 32 Psal . When I kept close my sinnes my boues were consumed , and I roared for the disquietnesse of my soul ; what followed ? God by this means brought him to confession , I will confesse my transgressions to the Lord , and thou forgavest the iniquitie of my sinne . Thus God in this life calleth men to a reckoning , sometimes by the preaching of the Word , sometimes by judgments upon the outward man , or by terrours upon the soule . But , if all this prevaile not to make a man reckon with himselfe in this life , then God hath another reckoning after this life , where every man must give an account , and cannot avoid it , and there he must abide the sentence of the Judg , that would not prevent it before . That there is such a Judgment to come it appeareth ; By the Equitie of it By the Necessitie of it In respect of God. In respect of the Saints . In respect of the wicked . First ( I say ) in respect of God , there is a necessitie of it . That his Decree may be fulfilled and executed . Hee hath appointed a day wherein he will judge the world in righteousnesse . And his counsell shall stand , and he will doe all his pleasure . Secondly , it is necessary , that Gods honour may be vindicated . Now things seeme to go in some confusion and disorder in the world ; good men , the children of God are not alwayes best in the place of judgment , I have seene ( saith Solomon ) an evil under the Sunne , that in the place of judgment wickednesse was there , and in the place of righteousnesse , that iniquitie was there ; this observation Solomon makes , therefore I said , God will bring to judgement every thing , both good and evill , for there is a time for every work , and every purpose . God hath a time to doe that great work that he hath now purposed : What is that work ? that is to bring every work to judgement , whether it be good or evill . I say if we consider this , it is necessary that there should come a judgment , that shall set all right againe . It is necessarie likewise in respect of the Saints . The very tribulations of the Saints , in 2 Thes . 1.5 . are called Indigma , an evident demonstration , or a manifest token of the righteous judgment of God. There is a necessitie of it in respect of them , in two regards . First , that there innocencie that is traduced here may be manifest . They undergoe many disgraces , and hard censures amongst men : the world accounts them proud , hypocrites , singular , foolish , vaine-glorious , and I know not what : now saith Iob , my witnesse is in heaven ; and saith Saint Paul , I care not to be judged of you , or of mans judgment ; he that judgeth me is the Lord. The Word in the Greek is , mans day ; as if he should say , Men have their day here , but God hath a greater day after , the Lord will judg in another manner , and upon other grounds than men doe . Secondly , it is necessary also , That their works may be rewarded . When we speak of reward , wee meane not the reward of merit , wee meane the reward of grace , called a reward , because God is tied to it by his promise . The servants of God , though they serve him with all care , they have not the fatt of the earth as sometimes the Ishmaels of the world have , they doe not abound with outward things as many others doe : nay , sometimes they are in the worst condition , and that makes Gods wayes the more despised , as if God were not able to maintaine his servants in the world in his wayes and worke . God therefore hath a time when his servants shall have full measure heaped up , pressed down , shaken together , and running over . When God shall make up his jewels ( as he saith in Malac. 3. ) then shall yee discerne between the righteous and the wicked , between him that serveth God , and him that serveth him not . Marke , yee shall discerne , God will make it appeare to the whole world , in the day when he makes up his jewels , that not withstanding his servants are dispised and lie here under divers pressures , yet that they are a people whom he delights in , and accounteth as his treasures . Thirdly , it is necessarie in respect of the wicked too : that is , First , that Gods righteousnesse may fully be manifested . Secondly , that their unrighteousnesse may fully bee punished . First I say , that Gods righteousnesse may fully bee manifested , therefore the day of Judgment in Rom. 2.5 . is called a day of wrath and revelation of the righteous Judgment of God : As if he should say : As God will manifest his wrath against the vessels of wrath , so he will make it appear to the world , that he proceedeth in a right manner , and by a right rule in judging . For wee must know , that howsoever God cannot bee unjust , and how soever that the ungodly men in this life contend with their owne consciences , such is the hardnesse of their hearts , and abundance of corruption that they would faine justifie themselves amongst men : and againe , howsoever it bee true that the soule when it is departed out of the body is under Gods particular judgment by an intelectuall elevation of it , that it may receive the sentence of the Judge , by an illumination , and by such a spiritual , and contemplative discourse , and observation , and understanding of Gods actions , as that by reflection upon it selfe , it may know it selfe to be accursed , or acpuitted , and accordingly is entred into the possession either of happinesse or miserie . Yet all this is secret in the world , till the day of Gods tribunall come , wherein secret things shall be made manifest , and things that have beene done in darknesse , shall appeare before men and Angels . Secondly , Gods justice must be cleared , and fully manifested , so the wicked and unrighteous must be fully punished ; They are not fully punished , when they are under the sense of Gods wrath in this life , or when the soule is judged at death , there must be yet a further degree for all this . And there be these two reasons for it . The first is , because the wicked not only sinne in soule , but in body too , the body hath beene the instrument of the soule in sinning , and therefore it cannot serve the turne , that the soule is punished , and the body lie in the grave ; no , but those that have joyned in sin , must also joyne in Punishment . Secondly , howsoever the sinfull actions of the wicked are transcient , and seem to die with them , yet in respect of the contagion and evill effects , these actions worke upon others , and upon posteritie bp the ill example of their predecessors ; the actions , I say of those wicked men continue to the day of Judgement . Thus wee shall see the Iewes , in Ierem. 44. revived the sinnes of their fathers . Our fathers ( say they ) made cakes to the Queene of heaven , and so will wee . So the succeeding Kings of Israel , that went on in the steps of Ieroboam , who made Israel to sin , they continued the sin of Ieroboam . As long as men goe on in the steps , and sins of their forefathers , the sins of their forefathers live . So that some mens sinnes by a continued imitation , are perpetuated to the day of Judgment , therefore their must be a judgment then , that may fill up a measure proportionable to their sin . This was that that Dives feared in Hell , and that made him crie out as he did , that one might goe and tell his bretheren upon earth , that they might not come into that place ; Why would he have them tell his brethren ? was there such love to the kingdome of Christ in hell , that Dives would have his brethren converted ? no such matter . Was it love to the souls of his brethren , that he would not have them damned ? no such matter neither . What then ? Certainly it was nothing else , but a sence of his own guilt , he knew what evill example he had given , and what a counseller he had been to his brethren , and if they should go on in his steps , and their children follow the same steps , all this would but adde to his punishment , and torment in the great day , when soule and body shall be joyned together , to make up the full measure of their torment . For this reason , I say , it is therefore necessary that their should be a judgement after this life , at the end of the world . The second thing remaineth , and that is , why the holy Ghost expresseth Gods proceedings , by way of reckoning , or calling to an account ? What need the Lord reckon with men , he may proceed by way of a Judge , but he saith , come give an account of thy Stewardship ? I answer ; There are four things implied in this , all shewing the manner of Gods proceedings , at the day of Judgment with his Stewards , that it shall be like the proeedings of a Master with his servants in an account and reckoning . The first is this , that it shall be a proceeding in particulars . God shall then proceed not by grosse sums , and in the total ; ye have done evil in the general : none will deal thus with an Accountant , but he will run over the particulars , and Account for pounds , for pence , for every thing . Thus God will deal with all his Stewards , when he bringeth them to a reckoning , he will reckon on particulars , for all things that he hath enabled them with for his service . Those that are rich men ; first , how they have gotten their estates , whether they have built their houses as a moth , as Job speaks , that is , raised their estates , to the hurt of others , as men do that raise themselves by usury , and oppression , and fraud , and bribery , and such like courses . Secondly , how they have kept their wealth , whether with the injury of others with-holding the goods from the owners thereof , from the poor , for I call them in case of want the owners of their goods , because God hath given them to his Stewards for their sakes : therefore mark how Saint James expresseth it ; Go to now yee rich men , weepe and houle , why so ? your riches are corrupted , and your garments moth eaten , your gold and silver is cankered , &c. As if he should say , you have been hoarding up your treasures , you had rather be laying of it up , then laying of it out , and therefore because you have not laid out your estates for the service of your master , rust is come upon your gola , and the moth hath eaten into your garments , ye have heaped treasure together for the last day . Thirdly , how they have spent what they have had , whether on their lusts or no ; Ye ask and have not ( faith S. James ) because ye ask amiss , to spend it on your lusts ; so ye lay out amiss , ye spend it on your lusts . When men for pride in apparel , for excesse at their tables , for vain buildings , for sinfull upholding of wickednesse , for unnecessary , and injurious proceedings in law sutes , or in what soever indirect course men lay out their estates , it is a mis-spending of their Masters goods . And as he that hath got his wealth unjustly , and he that keepeth it unjustly , shall give an account , so he that layeth it out in a confused , sinful , profuse way , shall be called to give a reckoning for that . And not only for matter of a estate , but besides , for matter of place and authority . Moses knew this well enough , and therefore when he was to go out of the world , he first cleares all reckonings with the people of Israel : I have been a Ruler thus long , let any man come and stand up and say , I have done him wrong : let every man come & clear me this day before the Lord , that I have walked all my life-time unblameably , inoffensively , promoting the glory of God , and suppressing all the evill that I could with my might : this was the account that Moses made with the people of Israel before he died , that he might lift up his head with comfort in the day of the Lord. Thus it must be with you , ye must give an account of your places . And so for the state of your bodies . The health thou hast had : how hast thou spent thy strength and thy health ? Mark the speech of the Wise man to the young man , Rejoyce ( faith he ) in the dayes of thy youth ; as if he should say : Doe if thou wilt ; do if thou dare , but know that for all these things thou must come to judgment . Now thou hast a great deale of health , a great deal of strength , but hast thou been the better for Gods service ? hast thou imployed it fot Gods glory or no ? And so for the members of thy body , thou must give an account for thy imployment of those instruments . Thy tongue : every idle word ( faith Christ ) that men shall speak , they shall give an account of , at the day of judgment . If for every idle word , what then for thy swearing and cursing , and lying ? what for the abundance of filthy obscene , and rotten communication that cometh out of thy mouth . Thou must give an account for thy tongue . And so for every member and for every sense , I cannot stand upon particulars . Thou must give an account likewise for the gifts of thy mind , how thou hast imployed thy wisdome and learning , and experience , &c. For all thy passions : he that is angry with his brother unadvisedly , is in danger of judgment . For all the disposition , and inclinations of thy heart , for out of the heart cometh thefts and murthers , and adulteries . In a word , whatsoever ability thou hast , whereby thou mightest have been benificial , and serviceable to the Church and Common-wealth , thou must give an account of it in particular unto God , he will call thee to a reckoning of every parcel by it selfe . The Master ( in the Gospel ) that gave the talents to his servants , he called them to an account for every talent he gave them : so there must be a particular enumeration to God of all those severall abilities wherewith he hath fitted thee for his service , how thou hast behaved thy selfe in matter of health , strength , and time ; in thy senses , in the members of thy body , how with thy mind , how with the dispositions of thy soule , how in all the gifts and endowments he hath intrusted thee with , for the service of the Church and Common-wealth . Secondly , it is called a reckoning , because in this reckoning , God will go by a method , keep an order , such an order as men doe in reckoning with their accountants , every thing hath his due place : God will proceed to give every one in the day of judgment his due place ; and ye shall find then , many sinnes that ye have accounted the lightest of all , will be the most heaviest , and grievous at that day . I will set thy sinnes in order before thee , saith God in Psal . 50. He had reckoned them up confusedly here , these things thou hast done , but , I will set them in order before thee . God will observe such an order , as every thing shall have its due place , its due head . In the first place shall be that Apostacie , whereof all Adams posterity are guilty . This David saw , and therefore when he judged himselfe , he judged himselfe as one born in sinne . I was borne in sinne , and in sinne hath my mother conceived me . In the next place shall bee that concupiscence , that depravation of nature , from whence all actual sinnes proceed . This Saint Paul knew , and therefore he bewaileth it as the original , and root of all other actual sinnes , Rom. 7. God will begin first with the sins of the heart , because thence cometh all the outward actions of the whole man. Then all the outward actions . Hee will begin first with those against the first Table , Atheisme , Infidelity , Prophanenesse , contempt of God , and his service , neglect of his glory , and the opportunites he hath given us . And when the Law and the Gospel come together , he will proceed more severely , for the sinnes against the Gospel , then the Law. That is the reason that our Saviour telleth us , that it shall be easier for Sodome and Gomorah , then Capernaum at the day of Iudgment . Why so ? Sodome and Gomorah had the Law , but Capernaum had the Law and the Gospel too : And ( faith the Apostle Heb. 10. ) If they that obeyed not Moses law died , of how much s●…rer judgment shall they be guiltie of , that disobey the Gospel of Christ , the Law of faith ? Thus God will proceed . And therefore , when ye would exercise repentance , follow Gods order , mourn more for impenitency , and infidelity , then for other things . Be more humbled for sinnes against the first Table ; for prophannesse , for Atheisme , and neglect of God , then for sinnes against the second , though these must be lamented ; and repented of too . Againe , be more in lamenting the inward sinful disposition of thy heart , then thy outward sinful actions : and forget not the original root of all , which we brought with us into the world . I say , mark Gods method , and his order : that which he takes most notice of at the day of judgment , lay that to thy thoughts , and take greatest notice of it now . It is a grievous thing for a man to be borne in sinne , but to adde actual sinnes to that , it is more grievous . For a man to sinne in thought , and in heart is grievous , but to adde actual sinnes to those , it is more grievous . It is a grievous thing for a man to sin against righteousnesse , to deale unjustly with men , but to deale unrighteously with God in point of his worship , is more grievous . It is a grievous sinne for a man to disobey the law of God , but to disobey the law of faith , to delay repentance , to deferre turning unto God , is far more grievous . Thus we should mark Gods order , that he will observe , when he bringeth us to a reckoning . Thirdly , It is called a reckoning , because God will proceed with men at that day ( as Masters with their servants ) by writings , by books . In the tenth of Daniel , the booke was opened , and in the 20. Revel . there is mention made of bookes that should be opened . God will proceed with all his Stewards , upon books that shall be opened . The bookes are either the book of the law , that shewes what wee should have done : The words that I speak ( faith Chirst ) the same shall judge you at the last day . And there is one that judgeth you , even Moses that is read daily . And then secondly , there is the book of conscience , that shewes what wee have done here : God will put the memories of men to the taske , as Abraham did Dives , Son remember that thou in thy life-time hadest thy pleasure . So remember that thou in thy life time haddest riches , but how didst thou imploy them ? remember that thou hadest Authority , and office , and place in the Church of the Common-wealth , but what service didest thou doe to God ? remember that thou haddest wisedome , and learning , and knowledg , but what good had the Church or Common-wealth by it ? God I say , will put every mans memory to the task , what opportunities are lost carelesly ; nay , what opportunities he avoyded wilfully , when he might have done God better service , yet lest he should be disadvantaged in his by-respects in the world he bauked them : remember this . The sins of Judah ( saith God ) are written with a pen of Iron , and with the point of a Diamond , they are graven upon the table of their hearts . God hath the sins of men graven on the table of their hearts . Little dost thou that art an old man , think of a thousand things , that God will bring against thee , that were done in thy youth . Job little thought till the day of his affliction , when God made him possesse the sins of his youth , that there was such aboundance of guilt against him as there was . God will remember that , that thou hast forgot . God will proceed by bookes , and this will clear Gods justice in his proceedings , and make every thing appeare righteous in the sight of men and Angels , because every mans conscience shall testifie against himselfe , and therefore the mouth of all ungodly men shall be stopped at the day of the Lord , they shall have nothing to say for themselves , why justice should not proceed against them . Here ( will god say ( I find so much given to usury ; so much gotten by usury ; so much spent in vain ; so much kept injuriously from the furtherance of Gods worship , and planting the Gospel where it was wanting ; so much kept from benefiting the Church and Common-wealth , in publick , in private ; so much from helping the poor : here I find it , how comes it here ? was it not written with thy own hand ? was it not thy selfe that made this impression upon thy conscience by thy owne guilt ? What wilt thou say for thy selfe ? hath any one accused thee wrongfully ? hath any one wrote it by mistake ? No , all is done with thy own hand , and you cannot deny your own hand writing , when it is brought to your face . Hath any one had the keeping of this book of thy conscience ? hast thou not alwayes had it in thy owne Possession ? what canst thou alledge for thy selfe ? . I know ( beloved ) and it is true , that there are many other waies whereby ungodly men shall be accused at the last day : God himselfe shall accuse thee , and be a swift witness against thee , the Saints shall accuse thee , wicked men shall accuse thee , the Divels shall accuse thee : but the main proceeding , and that that shall cleare Gods justice , and stop the mouthes of all ungodly men , is this , that the accusation is by their owne hand-writing , their owne book shall accuse them , that they have wasted their Lords goods and mis-spent them . The fourth and last thing wherein this proceeding at the last day , shall be like a reckoning is this : That there shall an account be made in measure , and proportion to the trust committed to men . The Master when he reckoneth with his servant , he calleth him to account , not for some lesser sums , or for some one or two things , but for all that he hath intrusted him with , and if one servant have more then another , his account shall be greater then anothers , according to the greatnesse of that that is committed to him , so shall the largnesse of his reckoning be ; to whom much is given , of them much is expected , and to whom little , little is expected ; but of every one something is expected , because every one is a Steward . The reckoning , I say , it shall be according to the difference of gifts and endowments , wherewith we are intrusted . When the Master in the Gospel , called his servants to an account for the Talents , we see he that had ten Talents , made account for ten , and he that had five , for five , and he that had one , was called to an account but for one , every one for so much as he had received . He that hath received bodily abilities of health , and strength shall account for that : He that hath had wealth and an estate in the world , shall make an account further for that . He that hath had all these , and authority and place , wherein he had power to doe right , and to glorifie God amongst men , he must make an account for so much the more . Alas beloved , if men consider , that the more wealth , they heap up , and the more places of authority , and preferments , they have in the world , their accounts shall be greater at the day of the Lord , certalnly it would make them more sober , and walke more humbly , and watchfully , it would make them so much the more industrious , to improve their talents , to the best advantage of their Lord that intrusted them with them . So much for the opeining of the point . I will conclude briefly with a few uses of it . Ye see ( Beloved ) not onely that all are Gods Stewards , but that all Gods Stewards shall be brought to a reckoning , brought to it in this life , and in a nother . Ye see why it is called a reckoning , why God will proceed with men in this manner . The first Use then shall be for confutation of those Atheists , that put farr from them the feare of the day of Judgment . Is it possible that there should be a generation of the world , that should doubt of the Judgment to come ? Nay , shall we go further and come neerer , not only in the world but in the Church , that there should be such as doubt of the time and day ? By that that is done daily , it appears that there be many at this day in the Church , that doubt of a Judgment day . First , do but try mens courses . What sins do they most fear , and most avoid ? by that ye shall know what Judgment they fear and what they fear not . They fear only such sins as in the course of justice , men and their laws take hold of : such as are only a breach of the second Table . Men will not be injurious to men , lest men proceed in mans justice against them . But how cometh it to passe that there is so little regard of God ? of reverence of his name ? of setting up his worship in their houses , and in their hearts ? Certainly you doe not think that God will be as exact in his judgment , in matters that concerne his owne honour immediately , as any man will be in cases that are brought before him . Againe , do not men feare those outward actions which expose them to the censure of men on earth , and unto punishment here ? But in the meane time they feare not evill affections , and the motions of sin in their owne hearts . A man would not be took with open these , yet neverthelesse he useth fraud , when men cannot discerne it . A man would not be tooke with murther , yet neverthelesse he is full of malice and envie , and repining , Why is this , but because men acknowledg not a judgment to come ? They feare not the judgment of God , wherein he will bring the breaches of the first Table to an account , as well as those of the second , and the secret thoughts , and sinnes of the heart , to a reckoning , as well as outward actions . Such mockers there were in the time of Saint Peter , against whom he speakes in his second Egistle , and third chapter . We will a little observe the method of the Apostle , that we may see how he discovereth them . ●…ay the mockers , there shall be no Judgment . There shall , saith the Apostle . How can that be ? ●…ve not all things continued as they were , since the begining of the Creation for so many thousand yeares ? And why should we think that there should come any alteration after , more then before ? Yee are deceived ( saith he ) all things have not continued alike , the world was drowned by water . But if they doe continue , it is by the word of God , and that Word that gave a beeing to them , that Word will put an end to them , God can as easily by his Word destroy all things , as by his Word he made all things . But some will say , by what instrument will he destroy the world ? By sire . How can that be , for that is one of the main parts , the main matter whereof things were made , and shall that be the destruction of that whereof it is made ? Yes ( saith the Apostle , ) All things were made by water too , and yet they were destroyed by water , and why not then by fire ? But God deserreth the promise of his coming ? What of that ? He putteth it not quite off , though he deferre , yet it is not long with God , for there is no time long to him that is eternal . and in that he deserreth , it is that some men may be brought to salvation , and others made inexcusable . Thus the Apostle takes off all objections of the Atheists of the world , and sheweth that there shall be a day of Judgment . Secondly , it serveth for instruction . If there shall be such a Judgment to come , if God will have such a time of rekconing with all his Stewards in the world , Then it teacheth us first , not to busie our selves in judging one another , why ? because there shall a time come of Gods Judgment . Who art thou ( saith the Apostle ) that judgest thy brother ? we shall all stand before the Judgment seate of Christ . As if he should say ; What a bold part ? what a presumptuous part is this , that thou shouldest judg thy brother ? Dost thou not know that there is one that shall judge him and thee ? is it fit that he that is a prisoner at the Barre should come and leap up into the place of the Judg , and sit in his seat ? Ye are all fellow prisoners together , and ye must all stand before the Judgment fear of Christ . So in another place the same Apostle , when he would take men off from judging , saith he , Judg nothing before the time : Why ? for the Lord will come , who both will bring to light , the hidden things of darknesse , and will make manifest the counsels of the hearts , and then shall every man have praise of God. As if he should say ; Thou art not able to judg aright , it may be that man that thou dispraisest , at that day may find praise with God. Secondly , Turn the Judgment on thy own heart , be more in Judging of thy self , that thou mayest not be Judged of the Lord. Will God call thee to a reckoning ? then begin to call thy self to a reckoning first . How shall that be done ? There is a double reckoning that every man must undergoe , that will avoid this reckoning with God. First , he must reckon with his own heart . Secondly with others . First with his own heart . Every man must take all the advantages , opportunities that God hath given , to reckon with himselfe . Doth God awaken thy conscience by the preaching of his word : Descend into thy own heart ? It is that that the Lord looks for , that a man should say , What have I done ? Doth God smite thee with some afflictions , if with losses ? reckon with thy self how thou hast gained thy wealth : If with disgraces , reckon with thy selfe about thy pride , and ambition , and vanitie of thy heart . If God smite thy body with sicknesse : reckon with thy self about the imployment of thy health , and the well usage of the times and seasons of grace . Every evening call thy self to an account ; What have I done this day ? where have I been ? In what company ? how have I carried my self there ? what good have Idone ? what good have I received ? In the matters of thy calling , reckon with thy self , with what heart thou hast followed it , with what care to conforme thy selfe to Gods word , the rule of righteousnesse . If thou hast been in pleasures , whether they were lawful , and if they were , whether they were lawfully used . Thus must every man reckon with his own heart ; as the Church in Lament . 3.39 . Wherefore is the living man sorrowful ? Man suffereth for his sin●… let us search our wayes ? and turne again to the Lord. There are many that 〈◊〉 to out-face God , and men , in their sins : but know this who-ever thou art , that if thou forbear to reckon with thy own heart , God will assuredly reckon with thee , thou must reckon here , or hereafter with thy self , or with God : therefore saith David Psal . 4 . Commune with your own hearts upon your beds ; that is , be sure to take time from your sleep , rather then to neglect this businesse of reckoning with your own hearts . Secondly , Reckon with others too . Let that man that is in authority , a Magistrate , so carry himself in his imployments , that he may reckon with the people , and give an account to them if need be , as Samuel did , Whose oxe have I taken ? or whose asse have I taken ? or whom have I defrauded ? whom have I oppressed ? or of whose hand have I received any bribe to blind mine eyes therewith ? The Lord ( saith he ) is a witnesse that ye have not found any thing in my hand . And not only so , but that they may be able to witnesse , that they have been great instruments of Gods glory , and of the good of others . Let Ministers reckon with the people committed to their charge , as Paul did , when he took his leave of the Ephesians , and was to go up to Jerusalem ; I take you to record this day ( saith he ) that I am pure from the blood of all men , for I have not shunned to declare to you the whole counsel of God , and I have kept back nothing that was profitable unto you , but have shewed you , and tought you publikely , and from house to house . And because I know that after my departure , there will somewhat remain to be done for Grievous wolves will enter in , not sparing the flock ; therefore I will be carefull that there be a succession of faithfull Ministers afther me , and therefore I give carge to the rest that follow , that they take heed to themselves and to the stook over which the holy Ghost hath made them overseers , to feed the Church of God , which he hath purchased with his own bloud . Let Masters , reckon with their Familes , their servants and children , whether they have done their duty as faithful Masters , not only in furthering the service of God , but also in furthering of them by instruction , and example to all good . Let those that are in a way of traffique , learn to reckon with those that they deal withal . If thou hast wronged any by unjust gain , thou must reckon with him by restitution : there is nothing that thou hast gotten unjustly , for which thou dost not reckon now , but ( as Saint James saith ) at that day shall eat they flesh as it were fire . Therefore Zacheus , when salvation was brought to his house , If I have done uujustly , and wronged any , I restore it . Doubtless there are many men that cloath themselves in Sattin and Velvet , and abound in all variety and bravery , that would now be houseless , and moneyless , and apparelless , it may be , if they should make restitution of their unjust gain . Well , do it , as ye love your own souls : you shall reckon as you are Gods Stewards with him , how you have come by every penny that you have in the world , and therefore goe about it now . Reckon with others also for works of mercy , what thou hast been wanting in to thy brethren : thou hast lived thus long in a plentifull estate , what hast thou done wich thy estate ? Josephus reckons up three several tenths that were expected and exacted of the Jews . Wouldest thou be less liberal now in the time of the Gospel , then they were under the law ? Is God lesse merciful ? or hath he less interest in thy estate ? Thou hast so many thousands , What hast thou done out of this to releeve the poor ? or to set up those in a course of traffique , and trade , that want a stock . Beloved you cannot ( if you look about you ) want objects of mercy , and means to further your reckoning at the day of the Lord. And if you would be faithful stewards to God , say thus : I have been thus much behind-hand in paying the due I owe to the poor , to the Church , &c. I will pay it while I live , and if that be not enough , when I die I will pay it . But I hasten . That is the second thing , Let every man reckon thus with his own heart . The third thing is , the daily exercise of repentance upon the sight of your former evils : God now ( saith the Apostle ) calleth all men every where to repentance , because he hath appointed a day , in which he will judge the world in righteousness . Let this then stir us up to repentance . God expects that men should judge themselves now . Fourthly , If you would stand at that great day of Judgement , when there shall be such an exact reckoning . Interest now your selves in Christ . There is no way to escape the Judgement to come , but by making peace with the Judge now . There is no condemnation to them that are in Christ Iesus . This was prefigured in the Mercy-seate , that was to be compassed about with the wings of the Cherubins , all covering the two tables of the Testament , one Cherubin to look toward another : shewing us thus much , that there is no covering of our transgressions committed against the commandements of God , the tables of the Testimony , but by the great Mercy-seat the Lord Jesus Christ , upon whome the Fathers of the times before Christ , and Beleevers since look , expecting the covering of the guilt of their sins from the wrath of God by no other means , but by this propitiator or Mercy-seat , that covereth the Arke of the Testimony . Lastly , it serveth also for instruction in another point , that is , To teach us to lead a holy conversation . This use the Apostle Peter made of the Doctrin of the day of Judgement , Seeing ( saith he ) that we locke for these things , what manner of persons ought we to be in all holy conversation and godlidesse ? Alas ( beloved ) little do you know whether this be the last Sermon that many of you may heare , whether this be the last day wherein God will ever call upon you to repent , and amend your lives . There shall be a fearful dissolution , and destruction of all things that you see . There shall be a naked appearance made before the Judge at that day of reckoning : let every man therefore say within himself , How shall I stand at that time , at that Judgement ? All our care should be that of the Apostle Pauls , Whether we be absent from the body , or present in the body , we labour that we may be accepted of the Lord : Whether we live a day longer , or die this day before the morrow , that we may be found acceptable before the Lord. And for this cause ( saith he in another place ) because there shall be a resurrection from the dead , both of the just and unjust , I exercise my self to have alwayes a conscience void of offence toward God , and toward men . Look to it in your places , and in your hearts , that you may have a good conscience , void of offence toward God and men : for the time shall come , that nothing in the world shall stand you in stead , but a good conscience : and if then when the books are opened , it be found that your reckonings are even , and the accounts clear , between you and your Master , by obedience and repentance , by works and by faith , happy shall that servant be whome his Master at that day shall find so doing . The last Use , is a use of comfort to all the servants of God. Let them quietly , and cheerfully , suffer that portion of miserie , and affliction that the Lord dealeth out unto them . Let them not grudge at the prosperity of ungodly men , or at the variety of changes , that themselves are exposed unto ; because there is a day of reckoning , and account , when all things shall be made even . The Apostle Saint James exhorteth Christians to patience upon this very ground , because the day of the Lord draweth nigh . If therefore you see wicked men prosper , and bring their enterprises to passe , be not troubled at the matter . A man doth not much envy an enemy that is now in prison , though he have some good chear there , though he have some friends , that come and see him there , because he knows he is but a Prisoner , and he shall be brought out at the Assizes , and then he shall be righted . The world is the common Jayle , whereinto Adam was cast after he had sinned , and we are all prisoners in this prison-house : the enemies of Gods glory , and of his Church and people , they cannot escape out of this prison , here they are tied , Gods chains are upon them , and he will bring them to an account before his Judgement seate , and that before all men and Angels . With these things let us comfort and support our selves . A word concerning the present occasion . Yee have heard that all men are Gods Stewards : yee have heard that God hath a time , wherein he will call all his Stewards to an account : the fore-runners of this great account , shall be in this life , and after death , when God strikes men down by death , it is that they may be brought into his presence , and there receive the sentence , either of absolution or condemnation , as I shewed you before concerning the soul o man , in that intelectual manner receiving the sentence . It is appointed to all men once to die , and after that the Judgement . You have now a spectacle of mortality before you : one of Gods stewards took away , and called by death to give up his account . Concerning whom , it cannot be expected that I should say much , or any thing at all , specially by those that know both the condition of his living , and of his dying . For his living . It was not in the Citie , but for the most part , it was from us in the Country . For his dying . He was here but a day or two before he was taken hence . Hee came to the Citie in the extremity of his weaknesse , and it took him with some violence , as the nature of that disease , the stone , is . There was much expression expected from him : but it pleased God to make a sudden change more then we looked for , for ( as I said ) his disease seized on him with such violence , and extremity , that he had no space for any thing but to pray us , to pray with him , and for him That which we may learn from such examples as these , is this ; That we therefore be good Stewards in the time of our life . We know not what violent sicknesse may seize upon us , and how it may dis-inable us , to expresse our selves to men , or to set our reckonings even with God. Be serious therefore in the point , while you have health and strength . All of you are now called to a reckoning by the preaching of the Word and Gospel , if this will not prevail , expect another calling by sicknesse , by terrours of conscience , by death . You are not sure but that the next calling may be by death , as it was with this our brother ; let me put this therefore as a remembrance to every one of you , that you behave your selves as dying daily ; Remember thou art a Steward , and must give an account of thy Stewardship . Alexander had his Remembrancer . Saint Jerome had another Remembrancer , Whether I eat or drink ( saith he ) or whatsoever I do , me thinks I hear the voyce of the last trumpet , and of the Arch-Angel ; Arise you dead , and come to Judgment . Let me now be thy Remembrancer . Remember thou art a Steward , and that thou must be called to an account of thy Stewardship . When thou art in holy duties , remember thou must give an account with what strength thou servest God. When thou art in business , in thy family , remember thou must give an account how thou hast walked toward thy servants , toward thychildren , toward them that God hath given the. Thou that hast an estate , remember that thou must give an account to the great Lord , of the gitting , and of the spending of that estate . Thou that art in places of authoritie over others ; remember thou must give an account how thou comest to them , how thou hast behaved thy self in them . Let every one remember , that he must give an account of what service he hath done to his Master ; of what use he hath been unto God , and what to others : The more God hath been glorified , and others benefited , th● more shall our souls be comforted at that great day of appearance , when the lea●● smile of GODS countenance , will be worth a thousand worlds , and the testimony o● a good conscience , will be preferred before all the treasures of the Eearth . THE PRAISE OF MOURNING OR , MOURNING Preferred before MIRTH. SERMON II. ECCLESIASTES , 7.2 . It is better to go to the House of Mourning , than to the House of Feasting : for that is the end of all men , and the living will lay it to his heart . IN the former Chapter , the Wise Man had been shewing the vanity , and insufficiency of all earthly things to make a man happy , and how much the World is mistaken , in seeking happiness in any thing here below . In this Chapter , and those that follow , he cometh to direct men in the right way to find it , and sheweth them where they should seek it , and where they should find it : First he telleth them of a good name , in the first verse . A good name is better than pretious ointment . The second means is , a good death ; the day of death is better than the day of ones birth . The third is a right mourning ; it is better to go to the house of mourning , than to the house of feasting . Afterward he proceedeth to other particulars . But this he bringeth in upon the former , to prevent an objection that some might make : for having said that the day of death , is better then the day of ones birth ; some might object : What goodnesse can there be in death ? as for those that are dead , they cease to be , and they that are alive reap no benefit by it , but mourning , and there is little good , little happinesse in this , to exercise a mans thoughts about mournful objects ; Yes ( saith he ) it is better to go to the house of mourning , then to the house of feasting , for the living will lay it to his heart . And upon this he spendeth some time , because naturally we are exceeding backward , to beleeve that it is good for a man to be mourning upon earth . Others make the dependance of the words thus ; That Solomon having before shewed the vanity of riches , he doth in the six former verses of this Chapter , prefer even death it selfe , before wealth and abundance . And he sheweth wherein it is better . First in the Adjuncts . The Adjunct of death is mourning : the Adjunct of wealth and abundance is feasting : yet mourning is better then feasting . And because it seemeth a Parradox to every natural man , he cometh to confirm and prove it . By the Effects . In the third verse ; Sorrow is better then laughter , for by the sadnesse of the countenance , the heart is made better . Sorrow can do that for us that wealth cannot , it makes the heart better . By the different subjects in which they are . That same worldly mirth is in the heart of fooles . In the fourth verse : the heart of fooles , is in the house of mirth : but this mourning it is in the heart of the wise : the heart of the wise is in the house of mourning . By the Efficient cause . One cause of mourning is the rebukes of the wise . In the fifth verse ; It is better to hear the rebukes of the wise , then for a man to hear the song of fools . And then in the sixth verse by a Prolepsis , he prevents an objection that some might make . For whereas he had said that mourning was better then joy , some might say . It seemeth otherwise , there is delight in joy , there is none in mourning . He telleth them that that delight , it is but a very short delight , but as the cracking of thorns under a pot , it is but vanity . As the cracking of thorns under a pot , so is the laughter of a fool , this also is vanity . We will not stand much about the matter . So many severall men as handle this book , do severally connect and joyn the words together , according to their own conceits and opinions of them . It is evident , that in this verse that I have now read to you , the Wise man speaks of such a mourning , as is occasioned by the death of freinds . And he saith of that mourning , that it is better then to be in the house of feasting . That he speaks of such a mourning , appears by that which followeth : first he saith , that that is the end of all men , he speaks therefore of such a mourning , as is upon the end of men , upon the departure of men out of this world : and secondly he saith , the living will lay it to his heart : he speaks of such an end of men , as is opposite to the life of men . In a word . By the house of mourning , he meaneth a house wherein some one is dead , which giveth occasion to the parties that dwell there , of sorrow and mourning for their departed friend . It is better to go to such a house . By the house of feasting , he meaneth not only such a house wherein there is feasting , but also all manner of abundance : as commonly men shew their wealth in feasting . By the end of all men , he meaneth that which the Schools calls the end of termination . Now there is a twofold end of termination ( as they speak ) either Positive , or Privative . A Positive end , as a point is the end of a line , and an instant is the end of time : because the line resolveth it selfe into a point at last , and all time resolveth it self at last into an instant . A Privative end , and that is that that causeth a cessation of beeing , that is the end of action , wherein all the work , and invention , and enterprizes of a man cease . Of such an end here he speaks , such an end of a man as that he ceaseth to be as he was upon earth , and ceaseth to do as he did upon earth . By laying to heart , he meaneth more then a bare konwing , or a bare observing , and taking notice of things . There is to be understood here , a serious pondering an often considering of it , as it is said of Marie , She layed those sayings to heart ; and so Iacob , he layed the sayings of Joseph to heart . It is such a serious considering , and pondering , and discussing of every thing , as they may bring it to some use , may draw some fruit , and benefit out of it to themselves . So that the summe and substance of the words is thus much ; It is a better thing for a man to be conversant about the thoughts of death , and to take hold of all occasions that may bring the serious consideration thereof into his heart , then to delight himselfe in those worldly pleasures , and sensual delights , wherein for the most part men spend their lives . The reason is , because their is some benefit that ariseth thereby to the inward man , some advantage gained to the soule : whereas by the other , there is none at all , there is much hinderance and hurt , but no furtherance and benefit . The words then you see consist of a Proposition ; And a proof or confirmation of that Proposition . The Proposition . It is better to go to the house of mourning , then to go to the house of feasting . The confirmation or proofe of it , is double ; first , because this is the end of all men : secondly , because the living will lay it to his heart . This latter part is that which I purpose most to insist upon . In the former . He calleth the house wherein any one dies , the house of mourning . It is better to go to the house of mourning . Where you see ; That the Death of men , with whom we live , is a just occasion of mourning to some . The holy Ghost would not have described the house wherin a man dies in this manner , if their were not some equity , and justice in mourning , upon such an occasion . For he speaks not here ( as I conceive ) only with reference , and respect to the common custome of natural and worldly men ; but with respect to the natural disposition , and affection , that is in the heart of man , and the equity of the thing . There should be mourning , and there is in it a just occasion , when men are taken away by death . When Sarah died , the text saith that Abraham came to mourn for Sarah , & to weep for her . And Esau , when he speaks of the death of his father Isaac , he calleth the time of his death , the time of mourning , the dayes of mourning for my father are at hand . So Ioseph when his father was dead , it is said that he mourned for his father seven dayes . When Samuel was dead , all the Israelites were gathered together and lamented him . When Iosiah was dead , there was such a great lamentation for him , that it became a pattern of excessive mourning ; In that day there shall be a great mourning in Ierusalem , as the mourning of Hadadrimmon in the valley of Megiddon . Our Saviour Christ , when he looked upon Lazarus , he wept , because he was dead . And those Ephesians , this was it that broke their hearts , they sorrowed most of all for the words which S. Paul spake , that they should see his face no more . I need not stand upon the proof of the point . There is great reason for it , first if we respect men in their usefulnesse to others . There is no man but is of some use : and so farre as a man is useful to another , there is just ground of mourning , for the losse of such a one . Therefore David , he mourned for the death of Saul , though he was a wicked man , because he was useful in his time by way of goverment . And as there is more usefulnesse , so there is more cause of mourning , as we see in the death of Samuel , and Iosiah , and others . Secondly , because when those that are useful , are taken away , a man seeth some effects partly of his own guilt , and partly of Gods displeasure . Of his own guilt If those die that are evil , that he did not do them that good that he might , while they lived , he did not converse so profitably , as he might have done , to further their spiritual good . If they be good and gracious , that he received not benefit by them , that he did not mannage the opportunities , as he might have done , to have made that use of their society and conference , of their prayers , and spiritual helps , of all those gifts and endowments that they had . And as in the defect , so likewise in the excesse there is guilt . When a man idoliseth the creature too much , and trusteth too much to the arm of flesh : when he setteth too great a price upon men , he may apprehend the displeasure of God , taking away his brother , that was ( as it were ) a curtain that stood between God and him , taking away those that hid God from his eyes . Upon these occasions and grounds the servants of God have reflected upon themselves , seeing the death of others , that are near , and dear unto them , and have drawn from thence , matter and cause of mourning . Nay , it is a thing that the Lord looks for : Thou hast smitten them , and they have not grieved . When God takes away any that are usefull to us , there is a smiting , and a correction in it , even to those that live , to those that were intimate and inward with him , and God expects that men should mourne , and grieve for it . I briefly note this ( for I intend not to stand upon it ) against that Stoicall Apethy , that stupidity , I cannot say whether it have seized on the spirits of men , or whether men affect it in themselves : but they account this a matter of praise , a vertue praise-worthy , to see nothing doleful , nothing worthy of mourning in the death of any one . We see it is quite contrary to the very course of the Scripture . But it will be objected . We are bid to mortifie our earthly affections ; and if we must mortifie our affections , we must mortifie all our affections , that of sorrow , as well as anger , and the like . I answer briefly . The Scripture indeed biddeth us mortifie our affections , but it doth not bid us take away our affections : it biddeth us only mortifie , and purge out the corruption of our affections . Now there is a twofold corruption , and distemper in the affections of men . The first is , when they are misplaced , and setupon wrong objects : so we mourn for that we should rejoyce in , or we rejoyce in that we should mourn for . Secondly , when they are either excessive or defective : either we over-do , or we do not , either not at all , or not in that proportion , and measure that we should . Thus , when we over-grieve for worldly crosses , and too little for sin ; too much for the losse of earthly friends and too little for the losse of Gods favour , and spiritual wants : this is a distemper of the affections in the defect , the heart grows earthly , and fixed upon the creature , and is drawn away , and estranged from God. Then there is the excesse : that the Apostle speakes of , when he exhorts them , not to mourn as men without hope : whether he spake there of the Gentiles , as some think ; that cut their heads , and made themselves bald , in the day of their mourning , an affected kind of outward shew they had to mourn , which the Lord forbad the people of Israel to do : or whether ( as indeed it is ) because they did not restrain inwardly , and bridle the exorbitant excesse of their affection , we should not mourn as the Gentiles , but as men of hope : mourn as men that can see the changes that God makes in the earth , and in your Families , and can see how neer God cometh to you , and what use God would have you make of every particular tryal and affliction : mourn so far as you see your own guilt , in not making use of the opportunities you have had in enjoying your friends , and so far as you see any evidence of displeasure from God : so far we should mourn , but not as men without hope . But I briefly passe this , intending not to insist upon it , only by occasion , because Solomom makes the place where any die , the house of morning . We come now to the proof of the point , why going to the house of morning , taking these occasions to affect our hearts , is better then to go to the house of feasting , then to take occasions of delighting our selves in outward things . What 's the reason ? It is double . First , This is the end of all men . What is the end of all men ? The house of mourning . That which he meaneth by the house of mourning here , is that which he calleth the end of all men , that which putteth an end to all men , and to their actions upon earth , and that is Death . So that the main point , that in this place the wise man intendeth , is but thus much , I will deliver it in the very words of the Text , we need not varie from them at all . Death is the end of all men . Death is that which every man must expect , to be the end of his life , and of his actions . It is the common , the last condition of all men upon earth . I will give you but two places of Scripture , that include all men in Death . One in Job the third , from the fourteenth verse , to the 20. Verse of that Chapter , Job sheweth there how Death is the End of all men he beginneth with the Kings and Counsellers of the Earth , with Princes and great Warriors , and descendeth afterward to prisoners and mean persons , to labourers , to servants , to small and great , all ( saith he ) lie down in the dust , and go to the place of silence . The other place is in Zachar. 1.5 . Your fathers where are they ? and the Prophets , do they live for ever ? That is , look to all your fore-fathers , that have been in all times before you , whether they be those Fathers that you glory in , Abraham , Isaac , and Jacob , and the rest , or those Fathers that disobeyed the word of Prophesie ( which indeed is the principall thing here intended ) all these Ancient persons they are dead ; or as S. Peter speaks , of those that were disobedient in the dayes of Noah , they are in prison , they are in the grave : yea , and the Prophets too , that preached to you , they are dead : the generations before you , both of Prophets and people , are all dead . You see then , that Death is the common condition of all men . Kings and Subjects , Prophets and people , this is the last thing that shall be said of them all , they are dead . And it must be so ; First in regard of Gods decree . It is that that God hath appointed , and determined , concerning all men , that they must die : there is a statute for it in heaven , that can never be reverst . It is appointed to all men once to die , Heb. 9.17 . Secondly , in regard of that matter whereof all men are made , of earth : Dust thou art , and to dust thou shalt return , Your remembrances ( saith Job ) are like unto ashes , & your bodies , to bodyes of clay . How easie is it for the wind to blow away ashes ? for a potter to break in pieces a vessel of clay ? so easie it is to put an end to the memories and bodies of men , they are but ashes and clay . Thirdly , in regard that every man hath in him , that that is the cause of Death : sin . It is that that is as poison in the spirits , and as rottennesse in the bones . Sin brought in Death , and Death seizes upon all men ; it consumeth all men from the very beginning by degrees . Shew me a man without sin : without it either in the committing of it , or without it in the guilt of it , you may then shew a man that shall not die : while all men are under sin , they are under Death . Even our blessed Saviour Jesus Christ himself , though he did not sin actually , yet because he stood guiltie of our sins , Death seized upon him . So then . Look to Gods decree , that is , All men shall die . Look to the matter whereof every man is made ; that is , a decaying dying substance . And look to the cause of death in all men , that is sin ; If any man can either escape Gods decree , or bring a man that is not made of such a mouldring matter , or produce , and shew a man that hath no sin in him : then you may shew a man that shall not die : but till then this conclusion remaineth , that the wise man setteth down , this is the end of all men , that they shall die . But here it will be objected ; We find some men that did not die . It is said of Enoch , that he was translated , that he should not see death , Heb , 11.5 . And of Elijah , that he went up by a whirle-wind into heaven in a chariot of fire , 2 Kings 2.11 . These men did not die . To this , I answer briefly . Particular and extraordinary examples , do not frustrate general rules : God may sometimes dispence with some particular men , and yet the rule remain firm ; I say it may be so . But secondly we answer . They had that that was in stead of Death to them , some change , though they did not die after the manner of other men . So at the end of the world , it is said , that those that are alive shall be caught up and changed , in the twinckling of an eye ? there shall be a sudden , and almost undiscernable , unperceivable change , which shall be to them instead of death . But it will be objected further . There is a promise made in Joh. 11. That those that believe shall never die . To this I answer with that common distinction ; There is a twofold death , which the Scripture calleth , the first and the second death : The first death , is the death of the body , that ariseth from a dis-junction , and separation of the body from the soule ; And there ie a second death , that ariseth from the dis-junction , and separation of the soule from God. The first death , is no death properly , the second death is that which is truly Death : and so they shall not die . A man may have a body separated from the soule , and yet not his soul separated from God , nor himselfe from Christ . Who shall separate us from the love of God in Christ ? neither life nor death , nor principalities nor powers , &c. Death you see shall not be able to separate us from God : it cannot separate the soule : Nay , it doth not separate the body from Christ : the body remaineth a member of Christ , as well while it is still in the grave , as before : God is not the God of the dead , but of the living , saith Christ , Mat. 22. And therefore he proveth , that even Abraham was not dead in that sense , that they then took it , but he remaineth yet alive , in as much as God was his God. Abraham ( whole Abraham ) was Gods by vertue of Covenant , so are all his posterity , the children of Abraham by faith , in a spiritual sense they remain with Christ , and they are united to him , as members to the head , even when their bodies are in the grave . So that ( I say ) they die not in that sense , so as to have their soule separated from God ; though they die in the first sense , that is , to have their bodies separated from the soule . But our Saviour in that place of John , speaks of the second ; of that death , which is an everlasting separation of the soul from God. As we say of wicked men , that while they are alive , they are dead ; so the Apostle speaks of the widdow that lived in pleasures , while she lived she was dead ? and the Church of Sardis , had a name to live , but she was dead . This is true death indeed , when that the soul of a man is separated , and dis-joyned from God , and from Christ : And it is the state of every man by nature , of every man under sin , though they walk up and down , and do the actions of the living , yet they are but dead men . And as truly , as they are said to be dead while they live , so truly it may be said of the children of God , that while they are dead , they live as it said of Abraham , so it may be said of all Gods servants , they die not properly , but remain still in union with God , and with Christ : with God through Christ , they are Christs , and therefore Gods in him , and therefore they die not . Look what the soule is to the body , that is God to the soul : the soul is the life of the body , and God is the life of the soul ; they are still living men , that have God ; the soul is alive , even when the body lieth down in the grave . This shall serve for the opening of that , they are not dead , but alive : they do die in the first sense , and in the common acceptation , in respect of the separation of the body from the soul ; but they do not die in the second sense , in respect of the separation of the soul from God ; they do not die eternally , they do not die properly . Now briefly to make some use of this , and to hasten to that I most intend to stand upon . Is it so then , that Death is the end of all men . Let us make account of it for our selves . This seemeth but a plain point , and so indeed it is : but I know there is nothing more useful , and I know there is nothing lesse regarded , and lesse considered of seriously then this , that we must die . It is true , we all acknowledge it in the general , and every man , the very worst , the most ignorant , and most prophane in the world will yeeld to this in the general , that all men must die , and let a man come and tell them , that they themselves must die , they will grant it too , but this is that that undoes us all , we rest in generals , and do not seriously insist upon a serious application of it , to a mans own particular case , and bring it home to a mans self ; to conclude thus I must die , I may die soon , this may be the last day of my life upon earth , this may be the last time I may breath , this may be the last word that I shall speak , the last action that I shall do ; I know I must die , and it may be I may die now . This is that we should principally intend , and labour most after , that when we read the stories of the Scripture , and see that Death is the end of all men , that all must die , and their houses must be houses of mourning , to conclude the same for our selves . All those worthies spoken of in Heb. 11. it is said , they all died in faith ; I read such a man was a King , but he died ; such a man was a Prophet , but he died ; such a man was Noble , but he died ; such a one died in his youth , such a one in his strength , these died , and I must die ; the same thing must be said of me , that is said of them . I say , let us not only say it , but resolve , and conclude upon it ; conclude for our selves , that the same thing must be said of us , that is said of all men ; All men must die , we must die . The benefit that floweth from it will be this ; First , when a man bringeth it to his own particular case , it will make sin more odious to him . What is it that brought Death into the world ? what bringeth death upon us ? Sin. By one man sin entered into the world , and death by sin , and so death passed upon all men , for that all have finned . This I say is it , that will make sin odious to a man , it will make a man look upon sin as a deadly evil . A man will avoid an infections disease , that is mortall and deadly , and pestilential , and the like ; Why ? because it is deadly , it is as much as his life is worth . The same is sin , it is that that brought death upon all man-kind , and will bring it upon thee . When doth the creature forfeit his beeing to the Creator , but when he doth not use it in the service , and for the glory of the Creator . God hath given the creature a beeing for himself , I have forfeited my beeing , when I glorifie not God with it ; that man forfeiteth his wit , his memory , his strength , his time , his life , and all that he is or hath , when he doth not imploy them in Gods service , to Gods glory . Now sin is that that makes us deny the service and glory we owe to God ; sin is that that makes a forfeiture of our lives , and all unto him . Here is the first thing , God hath given the creature a beeing for himself , he preserveth the creature in beeing for himselfe , when the creature therefore sinneth it forfeiteth its life and beeing to the Creator . This makes sin odious . Secondly , this is it , that declareth the wonderful justice , and truth of God. He said to Adam in the beginning , assoon as ever he had fallen , he should die : and we find it true on him , and all his posterity : for Adam stood and represented the person of all men before God , that one man was all men : in him all men were under the sentence of death . And we see it is true to this day . We find God true in this , let this make us beleeve his word in every thing else . He hath been as good as his word , he hath declared his justice , and his truth in the death of all man-kind upon the sin of Adam : he will declare it in every thing else , in every promise , in every threatning , in every passage of his word : let us give him the glory of his truth , as we find it in this . Thirdly , it is advantagious very much for our selves , as a means to prepare us for death the better . When a man seriously concludeth , Death is the end of all men ; then if I reckon and account my self amongst men , it will be my end too , and it may be my end now . And we shall see what use Job makes of this : All the dayes of my appointed time , I will wait till my change shall come . I make account a great change shall come , such as hath been upon all my fathers before me , so it will come upon me , I will make account of it , and therefore I will wait all my dayes : So should we , make account every day , that this may be the day of my change ; in every thing you do , make account that your change may begin then in that very action , and this will be a means to make you wait for your change , make you prepare for death . It is that that Drusius noteth of Rabbi Eleazer , that he gave his counsel and advice , that , a man should be sure to repent one day before he died . He meant not that a man should defer his repentance till it did evidently , that Death had seized upon him , But because a man may conclude , if it be possible I may live to day , it is probable I may die to morrow , therefore I will repent to day . Do it now , and do not delay it till to morrow . This is that we are to do , to account of every day , as that which may be the day of our change , and so to carry our selves in all our actions and occasions , as if we should have no more time to do our work . And this is especially to be observed in three things . First , in matter of sinning , be careful to amend sin every day , labour to mortifie sin this day , as if thou shouldest have no more dayes to mortifie it in , take heed of sinning now as if thou shouldest die now . Some we see have been taken away in the very act of sin : Ananias and Saphirah were taken away in the very act of sinning , when they were telling a lie to the Apostle they died : Zimri and Cosbie were slain in the very act of uncleannesse : Corah and his company , they died in the act of murmuring , and resisting of God , and his ordinances , and ministers . Let a man now reason with himself , these were taken away in their sins , it may be my case as well as theirs , if I be found in sin . That is the first . Secondly , bring it home to this particular also , in another case , and that is , in redeeming of the opportunities of the time of our life . Besides , the general time of life , there be certain opportunities , certain advantages of time , that the Scripture calleth seasons : be careful to redeem them : though you may enjoy your lives , yet you may have none of these ; such as are seasons of glorifying God , seasons of doing good , seasons of gaining good to a mans self , be careful therefore ( I say ) to mannage those opportunities , and advantages of time , so that you may glorifie God : Whether you eat or drink , or what soever you do , do all to the glory of God. Which way soever you may most advance Gods glory , and pormote his worship , which way soever ye may promote the cause of God ; drawing men to God , and incouraging them in the wayes of God ; which way soever you may be useful , employ your self at that time , the present time , because you must die , and you may die now , you may have no more opportunities to do it in . And so likewise in all advantages , wherein men may do good to men , Exhort one another while it is called to day , and while you have time do good unto all : Do all the spiritual good , and all the outward good that you can , while you have seasons to do good . Happy is that servant , that his master shall find so doing , when he cometh , leading a fruitful and profitable life . So , do good to your own souls while you have time : pray , while you have time to pray , hear the Word while you have time to hear it : exercise repentance , while you have time to repent : perfect the work of mortification , while you have time to mortifie your corruptions : do your souls all the good you can , by the advantages of all the ordinances , of all the opportunities that God hath given you . This is the end of all men ? it hath been the end of good and bad before ; and it shall be the end of good and bad now ; men must die , their houses will be houses of mourning , therefore mannage the time in doing all the good you can , that God may be glorified , men may be benefited , and your own souls furthered ; that is the second thing . Lastly , in the manner of your conversation , consider the time that you have to do every thing in . Will a man be found idleing in the market-place , when he should be working in the Vineyard ? Would you be feasting , when God would have you mourning ? you shall see some that have been taken away , when they little thought of it : Belshazzer , he was in his feasts , and then cometh the sentence of death against him , and other the like examples you may see in the Scripture . Consider therefore the particular actions that you doe , whether they be such as hold agreement with the state of a dying man. So for the manner of doing holy duties Would you be found praying pefunctorily , and carelesly ? Would you be found coming to the Sacrament unprepared ? What though you do holy actions , that are good for the matter , would you be found doing of them , with unfit and unprepared hearts ? You see what the Apostle saith , 1. Cor. 11. For this cause many are sick , and weak , and many sleep : they slept , they were dead for this , even because they came unworthily to receive the Sacrament of the Lords Supper . Would you therefore be found doing of holy duties , and not in a right manner ? The serious consideration of this , that Death is the end of all men , with the particular application of it to a mans selfe , that as it is the state of all men , so it is mine in particular , I must die , and I may die now ; it hath an influence into all the actions of a mans life . To conclude . In the last place ; This point is of use to us , also in the death of others . First , to moderate the mourning of Christians for the death of others . Why ? It is the end of all men , it is that that is the common condition of all men , it should not be too grievous , not too doleful to any man. We would not have our freinds to be in another condition in their birth then others , we would not have them have more fingers , or more members then a man , and would we have them have more dayes ? Let this serve as a brief touch upon that . Secondly , it teacheth us to make good use of our fellowship while we are together . Not only we may die , but those that are useful to us may die also : let us make good use of one another , while we live therefore . This will make the death of others bitter , and will be worse than the death , and losse of our freinds , the guilt upon a mans conscience , that he hath not made that use of them while they were alive , that he might have done : let us therefore make the death of our freinds easie , by making good use of them while they live . It did smite the heart of those Ephesians , that they should see the face of Paul no more ; specially above the rest it grieved them , that they should see him no more , how would it have grieved them think you , if they had alwayes hardned themselves against his ministry before ? Think with your selves seriously , here is such a Minister , such a Christian freind , that husband and wife , that parent and child , a time of parting will come ; let us make it easie now , by making good use of one another while we live , that when freinds are took away , we may have cause to thank God , that we have had communion , and confort of their fellowship and society , the benefit of their graces , the fruit of their lives : and not sorrow for the want of them by death . So much for that . I come now to the second , and principal reason , why it is better to go to the house of mourning , then to the house of feasting , it is this , because the living shall lay it to his heart , What shall he lay to his heart ? That that is the end of all mèn ; he shall lay the death of all men to heart . The point I observe from hence is thus much . It is the dutie of those that live , to lay to heart the death of others . That is , seriously ro consider , and make use for themselves of the death of others . You see the Text is clear for the point . And there is good reason why it should be so . First , in respect of the glory that cometh to God. Secondly , in respect of the good that cometh to our selves by it . First , God is glorified by this , when we lay to heart the death of others : there is a dishonour to God to slight any of his actions : this is one of Gods works in the world , the death of men : this is a thing wherein Gods hand is seen : he saith to the sons of Adam , Return . The spirit returneth to God that gave it . It is he that hath the power of life and death . If a sparrow fall not to the ground , without the providence of God ; much lesse the servants of God , the precious ones upon the earth , the excellent ones , as David calleth them . I say , God is seen much in these works , and it is a great dishonour to God , when men do not consider the works of his hands : David by the spirit of prophesie in Psal . 28.5 . wisheth a curse upon ungodly men , and for this reason among the rest , because they consider not the operation of his hands : this is that that puts men into a curst estate , and exposeth them to the wrath of God , when they regard not the works of the Lord. The actions of Princes , and great men upon earth , every man considereth of them , and weigheth them : It is that , wherein we give God the glory of his wisdome , and of his truth , of his power , of his justice , of his mercy , of his soveraignty and dominion , and Lordship over the whole earth , when we labour to draw to a particular use to our selves , the works of God in the world , specially the death of men , of all men good and bad , for we must give it the same latitude , and extent , and scope that the Text doth here : he speaks here of the death of men in general , and he saith of all men , that their death shall be laid to heart by the living . Secondly , as their is reason that we should take to heart the death of others , in respect of the glory that cometh to God thereby : so in respect of our selves also , much benefit cometh to our selves , by laying to heart the death of other men . There be three special things considerable in the death of any one , that is matter of profit , and benefit to those that live , and survive after them . Therein we see the Certainty , of Death . Therein we see the Nature , of Death . Therein we see the Cause & End of Death . First , therein we see the certainty of death : For now we have not only the word of God that tels us that we shall die , but the works of God taking others before us : that as the Sacraments are called visible instructions , because they teach by the eye , and the outward senses : so the death of others are visible instructions to the living , it teacheth by the eye : a man is guided by the eye , to see his own condition , and as it were in a glasse , there is represented to him his own state : what we are , they were once : the time was that they converst with men as we do , that they spake for Gods glory upon earth as we do ; and what they are now we shall be , there will come a time when our works shall cease as theirs do , when we shall be in the place of silence , as they are . I say , it confirmeth to us the former certainty , and assurance of our death , when we see others fall before us . And there is great profit and benefit that ariseth out of this . This is necessary to awaken mens drowsinesse , and to quicken up mens dulnesse to a serious consideration of that that is so usefull to themselves . A man would wonder , that in the Wildernesse , where so many thousands died , ( for the hand of God was out against them for their murmuring and rebellion , and they were destroyed by the destroyer , as the Apostle speaks 2 Cor. 10. ) that there Moses should pray , Lord teach us to number our dayes , that we may apply our hearts to wisdome : though they had a sight of so many dying before them , and that continually , yet they needed to be stirred up to pray , that God would teach them to make use of it . So it is with us . We have seen not only one or two die before us , but there was a time not long since ( and you cannot forget it ) wherein the destroying Angel did walk at liberty about the Citie , and kill thousands in our streets , yet when so many died , what security was there even among those that lived ? in so much that after awhile the sicknesse grew common , and usual , and so , unregarded . Have we not need then as much as ever Moses had in the Wildernesse , to crie to God , to teach us to number our dayes , that we may apply our hearts to wisdome ? Nay , much more now , when there is scarce one , or none , in comparison of those multitudes that were swept away in that visitation , we have need of such helps as these are , and to joyn our prayers with them too , that we may be stirred up to a serious application of it to our selves . That 's the first thing ; it is necessary for living men to take to heart the death of those that are departed , that they may see , and be brought seriously to think of the certainty of their own death . Secondly , therein also we see the nature of death , what the proper work of it in the world is ; It is of singular use too . The nature of death , the proper work of it , is to dis-unite , to separate , to dis-joyn things : here you have the soul separated from the body : the estate separated from the man ; the man separated from his friends , and all by Death . First ( I say ) ye have the body separated from the soul : and this is a useful consideration . The soul and the body , while they keep together in a man , they may be helpful , and useful one to another ; the time will come when they must be separated . Alas ! the not considering of this , is the cause of those great errours , that are in the lives of men : that they bestow so much time upon their bodies , that they so much mind the present things of this life and their outward welfare , as if they had no souls at all to regard ; as if there never should be a separation of body and soul one from another . What is the reason that there is all that care took , for food for the body ? for apparel for the body ? for health for the body ? and such an utter neglect of the soul ? but because that men doe not dream , do not thing of a time of separation , of a time of dis-junction , of a time of parting these two . All the work of a mans life , should now be to make a good use of the faculties of his soul , that the body may be happy by it : the soul will draw the body after it to its own estate . Now they are together , if they joyne now in sin : after there separation , there shall come a time , when they shall be joyned in punishment : if they joyn now in the service of God ; after they have been separated a while by death , there will come a time , when they shall be again joyned in glory and happinesse . That is the first ; There will be a separation of soul and body : therefore make good use of them , while they are together : let the body be serviceable to the soul , by all its senses and members : let the soul rule , and order the body , by its understanding and affections , &c. that both body and soul may be made blessed in an eternall conjunction together after death , and in an everlasting union in the sight of God. Secondly , Death makes a separation between a man , and all his outward estate in the world . The rich man in Saint Luke 12. thought not upon this : Soul , thou hast much goods laid up for many years ; he thought his soul , and his goods , should never have parted , therefore take now thine ease , saith he . See what the end of it was ; Thou fool ( saith the Lord ) this night they shall fetch away thy soul , and then whose shall these things be ? The time is coming , that these things shall be none of thine , they shall be another mans , they shall be some bodies else , they shall be taken from thee . How necessary is this consideration , to take off mens affections from the world , and to stir them up to use their wealth , and their estates , while they have them , so as may make for the glory of God ? A time shall come , that they shall not have it to use , that nothing shall be left them , but a bare account to be given up , Give an account of thy Stewardship , Luke 16. The main businesse is now to be done , while a man and his wealth are together , while a man and his estate continueth together , to use it to Gods glory , otherwise it will be a woeful , and heavy parting , when death shall come to make a separation . The young man went away sorrowful , when Christ would have his wealth from him , because he had great possessions . How sorrowful will a man go out of the world , when he hath a great deal of wealth , but he hath not prepared his account : he cannot give up a reckoning of his getting of it , of his using & imploying of it ? it is necessary therefore ( I say ) that men take to heart the death of those that die before them , that when they see the bodies , and souls of men parted , men and their estates parted , they may learn how to use their bodies & souls , themselves and their estates , while they are yet joyned together . Thirdly , Death doth not only part a mans body and soul , a mans self and his wealth , but it parteth a man from his friends , from all his worldly accquaintance , from all those that he took delight in upon earth : Death makes a separation between husband and wife : see it in Abraham and Sarah , though Abraham loved Sarah dearely , yet Death parted them , Let me have a place to bury my dead out of my sight . It parteth father and child , how unwilling soever they be : see it in David and Absolom , Oh Absolom , my son , would God I had died for thee : and Rachel mourned for her children , and would not be comforted , because they were not . It parteth the Minister and the people : see it in the case of the people of Israel lamenting the death of Samuel ; and in the case of the Ephesians , at the parting of S. Paul , sorrowing especially when they heard they should see his face no more . It parteth those friends who were so united together in love , as if they had but one soul in two bodies ; see it in the separation that was made by death , between David and Jonathan , that were so knit together in their love , that he bewaileth him , Woe is me for my brother Jonathan . This is a necessary consideration for us that live , that we may learn to know how to carry ourselves towards our wordly friends , and how to moderate our selves in our enjoyment of these worldly comforts . Look upon every worldly thing as a mortal , as a dying comfort . Look upon children and friends , as dying comforts . Look upon your estates , as that that hath wings , and will be gone . Look upon your bodies , that now you make so much of , as a thing that must be parted from the soul by death , and that ere long . See what advice the Apostle giveth , 1 Cor. 7.19 . the time is short ( saith he ) therefore let those that marry , be as if they married not : and they that rejoyce , as though they rejoyced not : and they that buy , as though they possessed not : and they that use this world as not abusing it . A man abuseth the world , when he useth it beyond the consideration of the shortnesse of enjoying these things : when he looks upon these things , as things that he shall enjoy alwayes . But if we would use it aright , look upon things , as things that we shall enjoy , but for a short time . This body that seemeth now to have some beauty in it , yet it must die , & be laid in the dust : these friends that seem now to have some pleasure , and delight in them , yet I must die , and be took from them : this estate and wealth , that now I set so much price upon , I must die , and death will part me and it . So I say , look upon every thing as separable from us . Moderate your affections likewise to them . Use them onely as comforts in the way , as a traveller doth the pleasures of his Inn , he stands not to build himself houses against every pleasant walk he looks upon , he stands not to purchase lands , and to lay them to every Inn he comes to lie at ; No , he knows that he is now but in his passage , in his way , he knows that he is not at home , that is the place he is going to , and after a time he shall come thither . So make account that you are not now at home , it is death that must help you to your home . Let this therefore take you off from all these things that are in the way . It is a strange thing , to see how Sathan besotteth , and befooleth men . They strive , and labour to compasse many worldly things , as if their happinesse stood in the enjoyment of them , as if they should have their wealth , and their comforts for ever . What care is there amongst men to get wealth , and many times lose their souls in getting the world ? Alas ! Death will part soul and body , them and their wealth and all . Do we not see this daily in the death of others before us : such a one is dead , where is his body now ? in the dust . Where are his friends , and his companions now ? Where is his wealth and his estate , for which many flattered him and fawned upon him ? are they not all separated from him ? they have nothing now to do with him : he cannot dispose of one penny of his estate now , it is left he knows not to whom , others now have the mannaging of it . As now you can say this of others , so there will a time come , that other men will say the like of you , I had such a friend , but death hath parted him from me , he had such an estate , but death hath parted him and his estate . Let us therefore make this use of the death of others , to conclude with our selves , that there will be a parting of all those outward things , that now we are so apt to dote upon . The third special thing considerable in the death of others , that will be matter of profit , and benefit to those that live , and survive after them is , the end and cause for which God sendeth Death abroad into the world with such a large commission , that it goeth on with such liberty to every family , to every place , that it seizeth upon every person . What 's the reason of it ? You shall see in the several deaths of men , several causes . There is judgement and mercy ; sometime a mixture of both , and sometime but of one of these . Sometimes , we see an apparant judgement of God in the death of some . A judgement of God upon themselves . Thus the young Prophet that disobeyed the word of the Lord , a Lyon met him in the way and slew him . So those Corinths , that did eat and drink unworthily in the Lords Supper , though they were such as were saved after , yet neverthelesse for this very cause ( saith the Apostle ) some of them were sick and weak , and some slept ; they died , they were judged of the Lord , that they might not be condemned with the world . When you see death seizing upon men , as an act of divine judgement , of divine displeasure , let it make you more fearful of sinning against God , lest you provoke against your selves the same warth , in the very act of sin . Sometimes again , it is a judgement of God upon others . Thus God takes away divers of his servants , because the world is not worthy of them . And as this is an act of judgement upon the world , so it is an act of mercy to them ; God in mercy taking of them away from the evil to come , and from the evil present . A judgement of God to others that are udworthy of them : A mercy to themselves , that they are took away , from their own evil , from sin , from temptations , from all the effects and fruits of sin ; and taken away from the evil that is to come upon others . An act ( I say ) of mercy to them . So it was to the child of Jeroboam , he should die , and should not see the judgement that was to come upon his fathers house , because there was found some good thing in him toward the Lord. So it was to Josiah , He should be gathered to his fathers in peace , and his eyes should not see all that evill which the Lord would bring upon Jerusalem , and upon the inhabitants thereof . An act of judgement to others . Righteous and merciful men are taken away , and no man layeth it to heart : they consider not the causes wherefore God takes away those good men . A Land , a Kingdom , a State , a People , a place is much weakned , when those that are righteous , and merciful men ; when those that stand in the gap , and use their endeavours to prevent judgments , are taken away . The house will certainly fall , when the Pillars are removed . They are the people of God only , that hold up a state ; that hold up the world . Assoon as Noah is put into the Ark , presently cometh the deluge upon the World. Assoon as ever Lot was got up to Zoar , presently the Lord rained down fire and brimstone upon Sodom and Gomorrah . Assoon as ever the mourners are marked , presently cometh the destroying Angel upon the rest . Beloved , when we see those that are mourners for the evils of the times , and places where they live look away , we should lay it to heart , and consider it as a sign of Gods displeasure , as a sign that he is a going , and departing , when he takes away his jewels , as a sign that he is a coming to judge the world , when he beginneth to separate , to take to himself his own . Certainly , as soon as ever that number of the elect shall be accomplished , when the company of those that God hath determined to eternal life shall be fulfilled , when the sheep of Christ , that are yet to be brought into his fold , are gathered together , when the fulnesse of the Gentiles is come in , and the nation of the Jewes added , then the world shall he burnt with fire , and the day of Judgement shall come , nothing shall hinder that general destruction , that shall be the end of all things here below . As it is with the general Judgement of the world , so with particular Judgements upon Nations , when God takes away his people , when the Saints go out of Jerusalem to Pila , then cometh the sword of the enemie upon Jerusalem : when God drawes out his own people , presently cometh judgement upon the rest . It is good to observe Gods method and order , that he takes in governing of the world at this day , that in the death of the servants of God , we may consider our own time , that we may prepare for those evils that are a coming , and for those greater judgments that are hastning . Thus you see what use may be made of laying to heart the death of others ; God is much glorified thereby . For all his attributes are seen in all his works , and the glorifying of God , is a declaring of God to be as glorious , as he hath revealed himself to be in his attributes , which is , by shewing of them forth in his works . When men can see the wisedome , the justice , the power , the mercy , the truth , the soveraignty of God , and all in the death of others , then they glorifie God in taking to heart the death of others . You see likewise what good cometh to a mans self by laying to heart the death of others . He sees thereby the certainty of his own death . He sees the nature of death , and what the proper work of it is , viz. to separate between him and all those outward comforts , all those props and staies whereupon his heart rested too much on earth , in the dayes of his vanity . And lastly , he sees the end , and cause , why God sendeth Death into the world : sometime in judgement , that men should take heed of sin : sometimes in mercy ; in mercy to the men themselves , and in mercy also to those that live , that they seeing the servants of God lodged up before the tempest , may learn to fear , and to hide and secure themselves under Gods special providence , who can either hide them amongst the living , or the dead , in the worst times . Now let us conclude with some application to our selves . In the first place , it serveth for the just reproof of that great neglect that is in the world at this day , that men lay not to heart the death of others . I wish that this were only the sin of worldly men . I know to a worldly man it is of all things the most unpleasant thought that can be to think of death : he cannot indure to hear this , they shall fetch thy soul from thee . It is as unpleasant to him , as it is to a Bankrupt to hear of a Sergeant coming to arrest him : as unpleasant as it is to a Malefactor to hear of being brought before the Judge . And that is the reason why men in the time of feasting , cannot endure such discourses at their Tables , as might put sad thoughts of death into them ; oh ! these are too melancholly thoughts . Yea , but in the mean time it is thy folly , thy want of wisedome . He that was guided by the spirit of wisedome , and had now bought some wisdome at a deare rate , by woeful experience of his former follies ; he now seeth that it was farre better to go to the house of mourning , that is , seriously to consider of that , which men account the most ordinary cause of mourning , that is , the death of others , and of themselves : then to go to the house of feasting , that is , to sport a mans selfe in the pleasures of the world , and to give liberty to a mans selfe to all manner of delights . But ( I say ) I wish that this were their fault onely , and that it may die with them . But it is too much the fault of Gods own people . Moses is fain to pray for Israel in the Wildernesse , where they saw so many die before them , that God would give them wisdom to number their dayes . And Ministers have still the same cause to pray for the people , and Christians to pray one for another , that God would give them wisdome to lay to heart the death of other men . Have you well considered of Death , when you can only discourse , that such a one that was profitable in his instruction , is dead : such a one by whom we have had good in conversing with , is dead : such a one that was young , and likely to live many years longer , is dead ? What of all this ? this is but idle , and empty discourse . What use makest thou of this to thy self ? dost thou gather from thence the certainty of thy own death ? Dost thou consider what death will do to thee when it cometh ? how that it will separate between thee and all things in the world , as it hath done them . Dost thou consider for what cause God sendeth Death abroad into the world ? Dost thou consider this with thy selfe , as thou oughtest to do ? This is an act of wisdome , This is that we call due consideration , when the soul reflects upon it self ; it is their case now , and it will be mine , and mine in the same manner , therefore it is good for me , to set my accounts strait with God. When thou accompaniest another to the grave , dost thou conclude thus with thy self , the very next time that any death is spoken of , it may be mine , or as Saint Peter speaks to Saphirah after the death of Annanias , the feet of those that have buried thy husband are at the door , and shall carry thee out also ? This is reason of all that worldly-mindednesse , of all that earnestnesse , and invention , to gain the favour of men by indirect means , this is the reason of all that immoderate care about our businesse with the neglect of our souls , this is the reason of all that carnal security , of all that forgetfulnesse of God , and the account that shall be made at the day of Judgment , this is the reason of the unfruitfulnesse of our lives , of our unprofitable spending of our times , or of whatsoever else it be , this is even the very reason of all , because even those that professe themselves to be the people of God , and to give God the glory of his attributes in all his works , yet they lay not to heart the death of those that are before them . Men durst not , they could not , passe away their time in such unprofitablenesse , and unfruitfulnesse as they do , if they did seriously consider , and lay to heart , the death of others before them . Again secondly ; As it condemnes the general neglect that is amongst men of this duty , so it serves to reprove , that sinful laying to heart of the death of others that is too frequent and common in the world , That is , first , when men with too much fondnesse , and with too great excesse and distemper of affection , look upon their dead friends , as if God could never repair the losse , nor make amends for that he hath done in taking of them away . Rachel mourneth , and will not be comforted . David mourneth , and will scarce be comforted . Oh Absalom , my son , my son , would God I had died for thee . What is all this , but to look on freinds , rather as Gods then men , as if all sufficiency were included in them only ? Men look on their freinds , as Micah did upon his Idol , when they had bereaved him of it , they took away all his comfort and quiet , You have taken away my Gods ( saith he ) and what have I more ? or as Laban , that when his Idols were stoln away , his heart was dead , he could not stay in his house , he could not enjoy himselfe , wherefore have you stollen away my Gods ? saith he . So , I say , men look on their dead freinds as they should look upon the Creatour , and not as upon the creature ; they take their death to heart , but not in a right manner . This is the very reason why God many times makes your Christian freinds so unprofitable to you when they live , because you idolize them , you advance them above God. This is the reason also , why you are so unable to bear the losse of them when they die , God beating you now with your own rod , and making you feel the fruit and effect of your own folly . This now is an ill taking to heart the death of freinds , to mourn as men without hope . Secondly , there is a taking to heart , and considering of the death of men , but it is an unrighteous considering , an unrighteous judging of the death of others . If men see one die , it may be a violent death , then they conclude , certainly there is some apparent token of Gods judgment on such a one . If they see another die , with some extremity of torment , and vehement pains , certainly there is some apparent evidence of Gods wrath upon this man. If they see another in some great and violent tentation , strugling against many tentations , they conclude presently , certainly such are in a worser case then others . I may say to all these , as Christ said once to those that told him of the eighteen men upon whom the Tower in Siloe fell think you that they were sinners above all men that dwelt in Jerusalem ? Or rather as Solomon saith , All things come alike unto all , there is one event to the righteous , and to the wicked ; to the clean , and to the unclean ; to him that sacrificeth , and to him that sacrificeth not ; as is the good , so is the sinner ; and he that sweareth , as he that feareth an oath . Learn to judge righteous judgment , to judge wisely of the death of others , take heed of condemning the generation of the just . But rather , in the last place . Make this use of the death of every one . Doth such a man die by an ordinary sicknesse , having his understanding , and memory continued to the end ? Doth such a man die in inward peace and comfort , with cleare and evident apprehensions of Gods love , so that he can with Simeon say , Lord now lettest thou thy servant depart in peace ? What use shouldest thou that livest make of this now ? Certainly , let the sweetnesse of their death , make thee in love with the goodnesse of their lives . That is the only way to a happy death , to a comfortable end indeed , the leading of a fruitful and profitable life . Again , dost thou see the Children of God full of temptations , full of fears and disquietnesse of spirit in their death ? Sometimes so overcome with the violence of the disease , as that ( it may be ) they speak impertinently and idely , it may be sinfully ? What use shouldest thou make of this now ? Certainly let the terribleness of the example of such a mans death , let it be a terrour to thee , and a means to stir thee up to more carefulnesse of making good use of thy time in this life . Nabal dieth , and his heart is in him as a stone . If ever God quicken thee , if ever God breath upon thy soule , or enliven thee by the inward motions of his Spirit , embrace those opportunities , and seasons of grace , lest God smite thee with an everlasting deadnesse . Again , hath God caused the light of his countenance to shine upon thy heart ? Doth he offer a gracious message of peace to thy soule ? Doth he speak peace at any time by the ministery of his Word ? Imbrace those offers , yeeld to those conditions of peace , lest thou be deprived of peace at the end . Againe , hath GOD given thee any strength over temptations ? Hast thou prevailed over the assaults of Sathan , and other of thy enemies ? Hath he made thee a conquerour ? take heed how thou insnarest thy selfe againe , how thou inthrallest thy self in yeelding to Sathans yoke , lest he buffet thee by him in a worse manner at thy end . Thus ( I say ) thou canst see nothing befal any of Gods servants in their death , or in the manner of their death , whether in be more pleasing , or more sorrowful , more calm and quiet , or more tempestuous , and full of trouble ; whether it be more comfortable , or more lamentable , but it may be useful unto thee . If it be good , it may be it shall be so with thee , if it be bad , it may be it shall be so with thee too . The main businesse that a man hath to do , is to make sure of himself in this life . It was the question that Saint Austin made to those that told him of a violent death that seized upon one . But how did he live ? ( saith he ) He made no matter how he went out , but how he carried himself in the world . And truly this is the great Question , that every man should put to his soule . I must out of the world , how have I lived when I was in the world ? had GOD any glory by me ? had men any good by me ? have I furthered my account against the day of reckoning , that I may give it up with joy ? it makes no matter how I go out of the world , I am sure if my life have been serviceable to God , and beneficial to men , my departure shall be for gain and advantage , it is for a better world . Thus much shall serve briefly for the opening of these words , and for that that is appliable from them . For the present occasion a word . Funeral Sermons are not intended for the praise of the dead , but for the comfort of the living . Therefore I have chosen such an argument to handle at this time , as might be of use , and profit to you that live . Besides that , I am in particular , and by particular order , debarred of speaking any thing concerning our deceased Sister , though I might have spoken much , and that very useful to you . The best use that you can make will be this , to consider the life that she led amongst you . She was a pattern , and example of holinesse , of a wise and upright carrirge in her wayes : follow her in that : Mark the Godly and upright man , the end of that man is peace . There was none that knew her , but upon good assurance are perswaded of her happinesse now . Would you then have the same happinesse after ? take the same course that she did , be much in prayer , and dependance upon the ordinances , and in fellowship with the servants of God ; be profitable in doing good , profitable in receiving good : mannage the opportunities and times well that God giveth you , as she did , gaining much in little : she did much work in a short space : let that be your care , and then this will be your comfort in the end . Thus if you make this use of the death of others before you , you shall prepare for your own death , and that shall be only a passage for you to Eternal life . DELIVERANCE FROM THE KING of FEARS OR , FREEDOME FROM THE FEAR OF DEATH . SERMON III. HEBR. 2.15 . For as much then as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the Devil : and deliver them , who through the fear of death , were all their life-time subject to bondage . IN these words that I have read , ( to let pass other parts of the Chapter ) the Apostle sets down the humiliation of Christ with the fruit of it ; His humiliation in his Incarnation and death . The fruit of it in subduing him that had the power of death , and delivering those that were kept under the fear of death in bondage all their life . At this time we will speak only of the last part , the fruit of Christs death , in delivering those that were kept under the fear of death . The persons that are kept under this fear , are said to be the children ; Gods own children , those for whom Christ died , yet they were kept under the fear of death , and that not at some particular time , when tentation had got some special advantage over them , but it was a trouble , and a burden to them all their life long , and that not a small burden , or an easie trouble , but such as kept them as in bondage . The words ( you see ) are easie ; There are two points that arise from them . First , that Gods children , those for whom Christ died , are many times hold strongly under the fear of death . Secondly , that Christ by his death freeth them from those fears . I shall onely insist at this time principally on the first ; That Gods own children , the Children that were partakers of flesh and bloud ( it is taken either for the humane nature , or the infirmities of that nature ) even these children were held under the feare of death . I will shew the grounds of it . The fear of death in the children of God , ariseth either from some causes without , or from somewhat within them . From without them , and so the fear ariseth from God , an act of his providence upon his children . Or from Sathan , a work of his malice . These are the causes from without . For the first , God in his providence , and that in his special and fatherly providence , whereby he doth order all things for the good of his children , for the present increase of their grace , and the fitting them for glory hereafter ; He ( I say ) in his providence ordereth it thus , that they shall be kept ( many of them ) a great while under the feare of death , and this he doth for special good ends . The first is , to humble them . Adam as soon as he had sinned against God , as his fall was by pride ( he would have had a higher condition then he was in ) so when God would bring him back again , he beginneth first to humble him : and how doth he that ? Dust thou art ( saith he ) and to dust thou shalt return : he sheweth him , that he was a dead man by sin , and so would have the meditation of death to humble Adam , and in him all his posterity after him . So David , when he desired that some means might work upon his enemies for their good , he prayeth , Put them in fear , that they may know that they are but men : He doth not onely pray that mortality might be presented to them , but so presented , that it might leave an impression of fear upon their affections , that they might know what they are , that they have not their beeing , or the power of subsisting in themselves , but that they must look for it above themselves , to him that hath the issues of life and death in his own hand . And this is necessary , that all the servants of God should be kept humble by some means or other . The Apostle Paul ( you see ) he had attained a great measure of grace , yet he standeth in need of something to humble him , therefore the messenger of Sathan was sent to buffet him , that he should not be exalted above measure , that he might be kept humble . God intendeth to raise up his children to a glorious estate , therefore as men lay a low foundation , when they intend to erect a high building ; so God layeth the foundation , of all grace and comfort in his servants , in humiliation : therefore he will not only have them mortal , but he will have them apprehend their mortality , and dying condition with fear , that they may be humbled by this fear . That is the first thing . Secondly , God aymeth at the strengthening of faith in his servants . While a man looks to sense , and is upheld by sensible comforts , there is not that exercise of faith : now every grace is strengthened by exercise , that God therefore may have faith exercised , and so strengthened in his servants , he will expose them to the fear of death . The Apostle Paul found this : we received ( saith he ) the sentence of death , that we might not turst in our selves , but in him that raiseth us up from the dead . He doth not onely say thus , we acknowledge this to be a truth , that we must die ; but we received the sentence of death , received it as a man receiveth a sentence of death from a Judge , received it so , as it made some impression upon our hearts , received it with some inward sense , with some inward feare : which was a violent work , such a work as knocks us off of all holds , and takes us off from all sensible , and visible props , and humane supports , and makes us to see nothing in the creature to do us that good we look for , to make us eternal happy : therefore we were taught ( saith he ) not to trust in our selves ; if a man trust any , he might trust himselfe first ; yea , but we are dying , and cannot enjoy our selves long , therefore we trust in him that raiseth us up from the dead . Thirdly , another end that God aymeth at , in holding his servants , many times under the fear of death , is , that he may make them more watchful , and holy in the course of their lives . This our Saviour expresseth under two parables , the one of the Virgins that were to watch for the coming of the Bridegroom , they knew that he would come , but they knew not when , therefore they were alwayes to keep their watch , with oyle in their lamps . And the other of a Master , that left Talents with his servants , he told them that he would come , but he told them not when , that they might be sure to employ them to the best advantage . And the Apostle Peter raiseth an exhortation to this purpose , on this very ground : Since ( saith he ) that all these things must be dissolved , what manner of persons ought we to be in all holy conversation and godlinesse , looking for , and hastning to the appearance of our Lord Jesus Christ ? We know that the Lord Jesus Christ will come , but he hath concealed the particular time of his coming , that we might alwayes keep our watch , and be prepared for him , whensoever he cometh . Now , this is necessary for all the servants of God , for they are apt to be secure , and to be carried away with worldly business , and delights , and to neglect that which concerns their eternal good ; and therefore God will affect them with the fear of death , that they may be stirred up to more watchfulnesse and holinesse , in a godly course of life . Fourthly , God doth it , that by the fear of Death they may be better prepared for death , that it may not come upon them as a stranger , that they never thought on before , that it may not come as an armed man upon them : therefore is it that God will have thim , not onely to have thoughts of it , but fear of it ; fear ( you know ) is an affection , that quickneth a man to action , keeps him to a constant observing of God. Jehosaphat , when God did not onely bring a multitude of enemies upon him , but also sent the report of them to him , and that in such a manner , as he might be affected with fear ; What did all this work in him ? The text saith ; Jehosaphat did seek the Lord with all his heart , and proclaimed a fast in Judah , and provided such other defence , as was necessary ; he saw nothing but fear and danger in the creature ; We know not what to do with this great company , that cometh against us , this set him awork to seek the Lord with all his heart , and to make other provision against them . So the Lord will have his servants apprehend death as an Armed enemy coming upon them , that they may be better prepared to receive it , that they may get evidences of comfort , and assurance of heaven , and so may be fitted upon good grounds to entertain death with joy when it cometh . And this the servants of God have need of , because if there be not somewhat to quicken to this , there are other things enough to pervert them from it : and then when men are most weak , and full of pain and wearinesse , the divel takes advantage to cast them off from all comfort , so that at the least we shall die uncomfortably ; if not miserably , if they be not prepared beforehand to receive Death , and have gotten assurance , and evidence of a better condition afterward . Thus you have the first thing , that is , Gods act , and for what reasons he keepeth his servants in this bondage of the fear of death . Again secondly , another cause from without , is from the malice of Sathan . His main aim is , to keep men from a Christian course altogether : if that cannot be done ; his next work is to make men go on as uncomfortably in it , as he can possible ; therefore he will present them with as many fears , as may be : and because that this is that that nature most abhorreth , ( for it is the most natural desire of man to preserve his beeing ) I say , because nature most abhorreth this ; this dissolution and destruction of it self , therefore the striveth to affect them with the fear of death , especially and above all other . I say , this is Sathans malice . Saint Paul when he came to Macedonia , that he might do the work of the Lord , with lesse diligence and comfort , saith he , We had fears on every side , horrors within , and terrors without : It was Sathans devise , that the Apostle might do the work of the Lord with lesse strength and comfort , to afflict them with as many fears and horrors as he could . And he hath the same malice still , and still getteth much advantage of men , making men to go on with lesse comfort in a godly life , adorning their profession of religion lesse , with unchearful walking , because they have been held under the fear of death . These are the causes that are from without . Secondly , there are some causes from within , from the servants of God themselves . And these causes whence the fear of death ariseth , are either natural or sinful . First , the natural causes of it are ; The apprehension of Death , as a thing contrary to nature : and according to the strength of mens apprehension , so is there fear . Now Death in this natural respect , is fearful to every man , whether we consider the object , or the subject , the thing or the person in whom it is , we shall find a natural cause of this , even in the servants of God. First for the object , look upon Death it self , it hath all that in it , which makes it a fit object of fear . There be three things which makes a thing the object of fear , which makes a thing affect the heart with fear . First , when it is considered as an ill . Secondly , when it is considered as an ill , difficult , and hard to be avoided . Thirdly , when it is considered as an ill to come . For if it be not conceived a thing that is ill , but good ; it is not feared , but rather desired . And then again , if it be but a slight ill , such as hath but a weak strength in it , which a man may easily master , it is not fearful , but disdained . And then thirdly , if it be an ill that hath strength in it , and can hardly be resisted and overcome , if it be present , it is not feared , but grieved for . It must be evil apprehended as future , appreheneed as difficult , and apprehended as ill , if it be a thing that is to be feared . Now all these things are in Death , in the apprehension of Gods servants while they live . First , I say , they apprehend it as Ill. Ill is twofold , either that which is contrary to mans will , and so it is called Malum tristitivum ; or else contrary to mans nature , and so it is Malum corruptivum . Now Death is contrary to man in both these senses , both to his nature , and to his will. It is a thing he would not have , because it is contrary to his nature : and that is contrary to his nature , that seeks the destruction of nature . Now , when a man apprehendeth Death , as a thing that would destroy nature , that would overthrow , and dissolve , and break in pieces , that goodly Fabrique , ( as he conceiveth it ) and make that something to become nothing , it is a thing that nature cannot bear , it abhorreth . So the servants of God , as they have nature in them , they have this natural affection to preserve their beeing : and this in it self is not simply sinful , but so far as it exceedeth the rule . Therefore you see that because men apprehend Death , as an Ill contrary to nature , they prefer other things that are Ill , in a lesse regard , in a lesse degree before that : A man would rather part with his wealth , then part with his life , as we see in Psal . 49. A man would give God a ransome for his soul if he could , he would give all his goods to ransome his life . He would rather be poor then not at all : Nay , a man will part with his ease , with his health , rather then with his life : he will be in paine , rather then he will not be : Skin for skin , and all that a man hath , will be give for his life : Nay , a man will part with his credit and estimation , rather then with his life , he will rather be disgraced , then not be : A living dog , is better then a dead lyon ; this is the speech of a man naturall : he preferreth a dog that hath life in him , before a Lyon that is dead ; he would rather be a mean living man , then a dead Prince . That is ths first thing , men naturally conceive Death , as a thing contrary to nature . So it is a natural Ill. Secondly , as a man conceiveth Death an Ill contrary to nature , so he apprehendeth it an Ill not easily overcome . When Goliah looked on David , on the meannesse of his stature , and the slendernesse of his prepartation to fight , he considered him as an enemie , but as a weak one , and therefore instead of fearing , he disdained him ; Dost thou come to me as a dog ? I will give thy flesh to the fowles of the heaven , and to the beasts of the earth , he scorned him : But when the Host of Israel looked on Goliah , as a mighty enemy , that they could not easily resist , much lesse overcome ; the Text saith they were full of fear , because of Goliah : the strength of the adversary was that that filled them with fear . So when a man looks upon Death , and seeth it come as a mighty armed man , provided with all weapons of war , seeth it come in to the most populous Cities ( as in the pestilence ) and slayeth ten thousand before it , seeth it come on the most strong and valiant men , and breaks their bones , and destroyeth them ; Who can stand before this Goliah , he that defieth the Host of God , the host of Israel ? not only the wicked , but the servants of God are overcome by this enemy : I say , thus nature discourseth , and thus a natural man apprehendeth Death , and therefore he conceiveth Death to be a fearful Ill , because it is a thing that he cannot easily overcome ; That is the second . Thirdly , he conceiveth it as a thing Future , as an Ill to come . I am yet living and in health , but how soon this health may turn to sicknesse , and this life to Death , 〈◊〉 know not ; this is that that holdeth down the spirit under fear . As David said , I shall sall one day by the hand of Saul : one day ; so saith a man that liveth now in the multitude of his businesse , in abundance of strength , and ability every way , I shall one day fall into the Grave , I shall one day fall into the hands of Death . Peter we know how he affected Saphira , with telling her of the death of her husband , and saith he , the feet of those that carried out thy husband , shall carry thee out ; this affected her with fear so that she fell down dead upon the apprehension of it . Thus , I say , if we look upon the object , Death considered as an Ill , that is , a thing contrary to nature . Death considered again , as a strong and mighty Gyant that none can overcome , but it overcometh them . And then considered again as a thing coming upon men now in the approach , and we know not how soon he will grasp a man in his hands , and seize upon him : this is that , I say , that causeth that natural fear , that is in the children of God. Then again consider the Subject , the person in whom the apprehension of such an object is , and so likewise we shall see somewhat in the dispositions of men , or in their state and condition here , that may affect them with a natural fear of Death . The first is , some men by constitution are more melancholy , and are naturally of a more fearful temper , indeed distemper . The brain is distempered , the heart is distempered . The brain apprehends things , and looks upon them through a false glass , through a deluded fancie , and so makes a false report to the heart , presenteth things more terrible then they are : so sometimes the heart is ill affected , by the misreport that is brought to it by the understanding : sometimes both are distempered , as that humor prevaileth more strongly in the body . So also there are sometimes raised up turbulent , and disquieting , and voilent passions that make some full of fear , as we see in Belshazzar , whose knees did smite together , and all through the apprehension of death ; and so Felix when he heard of death and judgement to come , he trembled . Though the fear of these men did not rise from melancholy , but from inward guilt of conscience , yet the effect sheweth , that when men are affected with the apprehension of Death in the worst sight and opprehension of it , it causeth fear and terrour . Secondly , it cometh in others , and generally in all from weakness of nature , which in some is more then others , according to their different constitutions and educations ; so the rich many times are more fearful of death then the poor , because they have more to lose ; so likewise voluptuous persons , are more fearful of Death , then those that are more temperate , because by voluptuousness they have dis-joynted , and weakned their spirits . So young men many times are more fearful of Death , then those that are old , as we see in the story , Judg. 8.20 . Jether the sonne of Gideon , when he should have killed Zeba , and Zalmunna , the Text saith , He was afraid because he was a young man ; but Gideon , that was elder did it willingly , as a man better accustomed , and experienced with observations of changes , and varieties of accidents amongst men . We shall see the servants of God themselves have discovered this weakness of spirit , specially upon sudden apprehensions of things . Abraham upon the sudden and violent apprehension of Death , was put to a sinful shift : I thought ( saith he ) the fear of God is not in this place , and they will slay me for my wives sake , therefore I said this is my sister . So Samuel , when God sent him to anoynt David , he discovered this weakness , If Saul should know what I am a doing , he will slay me ; therefore he desired to have some other message , under the colour whereof he might put Saul off . So Peter out of a sudden apprehension of death , and fear of it , he denyed his Master : This weakness of spirit is in man naturally . Further , there is another thing that causeth this natural fear , and that is , the unacquaintedness men have with Death , there is somewhat in this matter , that is strange to men ; notwithstanding they hear , and see many die before them daily , they hear things spoken of by the Minister , and they read the Scripture , & many excellent comforts , but who hath seen these ? what becometh of these men ? they see Death the strict Porter of the world , let men out of the earth , but he locks the door of the Grave upon them , and none cometh back again to tell what is done in that place of silence , to tell what is become of men , when they are in the Grave , how they speed in that world of souls ; there is no man returneth from the dead to report these things to them . Now this affecteth the natural man , nay all men naturally are affected with the fearful apprehension of death , because they know not what will come after , as the natural man speaks in Ecclesiastes . When Joram set out a watch-man to see what was abroad , and spied an army coming , he sent a servant , but Jehu biddeth him go behind him , he sendeth another , and he goeth behind him still : saith he , I see the men go but they come not back : the Text saith , he was afraid . Make ready the Chariot , saith Joram ; If this be the issue that men go , but never come back again , it is high time to look about us . Certainly ( beloved ) such are the apprehensions of death : We see men ( saith the natural man ) go down to the Grave , and not come back again , we see that a man ceaseth to be , and to do those actions that we do , when we are upon the earth , therefore let us consider the matter more seriously . When the Captain of the fifty , that came to the Mount to Elijah , saw the two former Captaines , and their companies consumed , saw that they were all dead , that they ceased to be , but he saw not what became of them afterward , therefore he cometh with fear to the Prophet , and intreateth him that his life might be precious in his sight . All strange things we know affect men , and every thing , as it is more strange ; so it more affecteth man naturally : Let there but come a beast out of the Wildernesse , assoon as ever he cometh unto a man and seeth him , he flieth from him , because he is not used to the sight of man , it is strange to him ; but now take a beast that is brought up in the pasture , in the field , he will come to a man without fear , because he is used to the sight of him . So it is here : Death is apprehended as a strange thing , as a thing that a man never knew by experience ; Men have seen thus much , that people have died , but they never heard of any that came back again to tell them how it fared with them after death . This ( I say ) that men should go to the place of silence and have all matters hushed , all things kept secret down there , there cometh no report thence , this affecteth men with fear . These are the natural causes . Secondly , there are other causes within , that affect men with the fear of death , and those are sinful causes . First , the want of the fear of God , and as this is lesse , so the fear of death is more ; Therefore we shall find that wicked men that cast off the fear of God in their lives , they are slavishly held under the fear of death , this you shall see in those examples of Belshazzar , a man that set himself with a high hand against God , went on in a contemptuous course against God , and prophaned the holy vessels , when there was a hand writing upon the wall , some terrible thing presented to him , his knees smote together , he could not hold his joynts still : And so Felix , a man that lived without the fear of God , when he heard of judgment , and other things ; the text saith , he trembled ; and so likewise Cain , and divers others , I need not stand on it . It was one of the Judgments threatned in part , Deut. 28. Because thou dost not fear the the Lord thy God , therefore wheresoever thou goest , thou shalt find no ease , neither shall the sole of thy foot have any rest , but the Lord shall give thee a trembling heart , and thy life shall hang in doubt before thee , ( that is , thou shalt be in continual fear of death ) and thou shalt fear day and night , and shall have none assurance of thy life ; in the Morning thou shalt say , would God it were Even , and at even thou shalt say , would God it were morning , because of the fear of thine heart wherewith thou shalt fear ; and for the sight of thine eyes which thou shalt see . This is the first thing . Secondly , another thing is this , when mens hearts are too much glued to the world , and mark it , according as there is worldly affections , and worldly-mindedness in the the hearts of Gods servants , so the feare of Death is more in them : according to the strength of the one , is the fear of the other . What is it that disquieteth men ordinarily , and makes them that they cannot think of Death with comfort , but this ? now they must lose their company , part with all their freinds when they die once . Hezekiah complained of that , I shall see man no more ( saith he ) with the inhabitants of the world . This I say , is that that affecteth the heart exceedingly , that they must lose all their freinds , specially when husband and wife must part , parents and children must part , and familiar and deare acquaintance must part , this causeth the fear of death , because the heart is too much set upon the creature . So likewise worldly business , when a man loveth much employment , much business , he cannot abide to think of death , Why so ? because all work , all enterprises cease in the grave , ( as Job saith ) A man hath neither the works of his hands , nor the enterprises of his head in the grave , all actions cease , both of the mind and body there . So when a mans heart is set upon pleasures below , there is neither love nor hatred in the grave ( saith Solomon ) That is , those things that affected the heart that men love , they cease there , all his pleasures and comforts are gone . So if a man love honour , and applause amongst men , it ceaseth in the grave , all honour there is laid in the dust , contempt is cast upon Princes : this is that that affecteth men exceedingly , that they shall lose their honours and pleasures , and acquaintance , and business , and all when they come to the grave , and that because mens hearts are set too much upon these things . That is the second reason . There is a third thing , which is a sinful cause of this fear of Death , and that is the want of Assurance . There be two things that a man not being assured of , makes him fear Death ; and these may be in the children of God , and as they are more in any one , so the fear of death is more in them . The first is , when they are not assured of reconciliation with God , that God is at peace with them , pleased with them in Christ . The want of this assurance makes death fearful , for now they look upon Death , as a Sergeant , as a Jaylor ; either it is a Sergeant to take them off their present comforrs , or as a Jaylor to hold them under those bonds and fetters , that they would fain escape : Now when a man looks upon Death either way , it is terrible . As a Sergeant ; so the rich man in the Gospel , This night they shall fetch thy soul from thee : they shall come to thee as a Sergeant to a Debtour , to require a debt , they shall require thy soul of thee ; Now , we all know , that a man that is in debt , and either hath not to pay , or is unwilling to part with that he hath , such a man cannot indure the sight of a Sergeant above all men , because he cometh to fetch that from him , that he would not part with . Or if he look upon Death as a Jaylor , so Christ saith ; Agree with thy adversary quickly , lest he deliver thee to the Judg , and he give thee to the Jaylor , and then he holdeth thee in prison from whence thou shalt not go out , till thou hast paid the utmost farthing . Now when a man looks on Death as a Jaylor , that holdeth all in the grave , till the great Judg of heaven and earth calleth for them , at the generall day of Assizes , that great day of appearance , when all the world shall be gathered together , and every prison shall give up their prisoners , The sea and the grave shall give up their dead . I say , when a man standeth thus as unreconciled to God , or at least , as one that doth not apprehend this reconciliation , is not perswaded of this , that God is reconciled to him , it is no marvel if Death be terrible to him . Therefore in the sixth of the Revelation ; The Kings and Captains , and the great and mighty men , they cryed to the mountains to fall upon them , and to hide them , from the presence of the Lamb ; because the great day of wrath was come , and who could stand . So we see in 33. Isa . 14. there is crying out concerning the coming of God , the sinners in Sion , the hypocrites are afraid , what is their fear ! who shall dwell with everlasting burnings ? and who shall remain with cousuming fire ? when they shall see nothing but terrour and wrath in God , fire and consumption , when they see nothing but such terrible things , then feare cometh upon them . Now mark , hypocrites stand all together unreconciled , and therefore it is no marvel if they be afraid : and the Saints of God , so farre as they are defective in the assurance of Gods love , so farre they conceive themselves in the state of Hypocrites , and therefore they are so full of fears . Again , a second thing that they stand unresolved of , is concerning the future estates of their souls and bodies after death , they are not sure of this , that there is a better condition afterwards : this is that great question , Whither go we ? I go now out of the body , and whither then ? I go out of the world , and whither then ? I am going out of the company of men , and whither then ? shall I go to Angels and Saints , or to divels ? shall I go to Heaven or to Hell ? shall I have a beeing or not , in misery or in happiness ? They know not what shall become of them , they are unresolved of this point , of their own state to come , whether they shall be in happiness or horrour after death , and therefore Death is terrible . You have the point opened ; I will answer an objection or two , and then come to the use . It may be objected : It seemeth the servants of God are not kept under the fear of death : all those that are in the state of grace , have faith ; faith , that spendeth these fears , and therefore since they are in the state of beleevers , how can they be held under the fear of death ? To this I answer briefly ; there is faith in all the children of God that are effectually called , but we must know that Faith is considerable two wayes , first as it is in conflict , and secondly as it is out of conflict . Now the Faith of Gods servants in conflict , so sometime it is in conflict with fear , and sadness of spirit ; Why art thou cast down oh my soul ? why art thou disquieted within me ? &c. Sometime it is in conflict with reason and sense ; thus the people of Israel , when they came into the Wilderness ; they looked for nothing but dying , and destruction of nature ( for sense presented it to them , ) therefore saith Moses ( which is the voice of faith ) Stand still , and see the salvation of God , &c. Now in this conflict the success is doubtful , sometime ( as it was between Amalek and Israel fighting together ) Amalek prevailed , and Israel had the worst : sometime Israel prevailed , and Amalek had the worst , so somtime , Faith prevaileth against sense , and those fears that arise from sense , and sometime again carnal fears , and Sense prevaileth against Faith ; now accordingly are those effects in the hearts of Gods children . But secondly , sometime Faith is out of conflict , it now triumpheth in assurance , it is come now to full assurance of Faith , as it is called in the Scripture , and then there is nothing so comfortable , and desirable as death it self to the servants of God. So we see David in the 23. Psal . Though I walk through the valley of the shadow of death I will fear none ill , for thou Lord art with me : And so the Apostle Saint Paul , triumpheth over all things , Nothing shall separate us from the love of God in Christ , neither principalities nor powers , nor life , nor death , nor things to come ; nothing shall do it , the Apostles faith now was out of conflict , it had got the field , the day of Sense , and now he looks on Death with comfort . So that I say in that measure that Faith works , in that measure , fear of death ceaseth . Secondly , it may be objected . But we see the servants of God are said to love the appearance of our Lord Iesus Christ , and the Apostle Paul is said to desire to be dissolved , and to be with Christ ; How can these stand with the fear of death , under which Gods servants are held ? To this I answer briefly . Gods servants must be considered in their desires two waies . First , in their general desires ; Secondly , in a particular state wherein they are . In their general course , their desire is most for the appearing of Christ , they most desire to be with him as best for them : but take them in some particular state wherein they are less provided , and less fitted and prepared , then , they may be at a stand in their desires , they may have the fear of death in them . As a wife , her general desire is for nothing so much as for the presence of her husband , yet she may be under some particular unfitness , there may be something or other in the way , that she would not have him come in at that instant , though her desire be for nothing so much as for his company . So it may be the case of the servants of God , they may say somtimes , Lord spare me a little before I go hence , to strengthen my faith , to perfect my repentance and holiness , to do some particular work , and the like . David considered this , that there was something that he might doe that he had not done , and that he would faine doe before he went : and so Hezekiah , and the rest of the servants of God. The point is clear . I come to the Application . It shall be a word of exhortation ( to cut of other uses ) and that is this . To stir up the servants of God , that if they be disposed to distempers under which they are held , that they are afraid to die , that therefore they labour by all good meanes , to shake off the feare of death . Why ? Consider and note well those two things that are in the Text. The first is this , that it is an uncomfortable state to be held under the feare of Death , you see it is called a Bondage here , and that is enough to show the uncomfortableness of it , he saith , by the feare of death , they were held in bondage all their life long . Now the fear of Death is a bondage principally in these two respects , first , because it is with them , as it is with a Bond-slave . A Bond-slave is afraid to looke on him that hath the command of him , he apprehendeth him as no freind , therefore he doth not love to looke on him : so it is in this case , when a man lookes upon Death as a thing that is no freind to him , he cannot abide to look on him , every thought of Death , is a presenting of death to him , and it is a miserable bondage , when a man cannot present Death to himself without fear . Secondly , there is this in it that makes it a bondage , it holdeth downe the spirit of a man. A bond-slave ( you know ) is bound with fetters and chaines in his captivity , so that he hath neither freedome of spirit , nor freedome of action : So it is with a man that is held under the fear of death , he cannot doe what he would , he cannot rejoyce in God ; he cannot delight in the apprehension of glory to come , he cannot entertain a thought of parting with things present , with that security , and comfort of heart , that he should doe , and all because this fear , ( as the setters ) bindeth his hands and his feet , and keepeth him in bondage . This is the first thing , the fear of death , to be held under it , it is an uncomfortable state . Secondly , as it is uncomfortable , so it is possible that the servants of God , may be free from these fears under which they are held . We see the text sheweth it , Christ came for this end , that having destroyed him that hath the power of death , that is the devil , he might deliver those , that for fear of death were held under bondage . Did Christ come for this end ? then it is possible to be had , for certainly Christ would not lose his end he came for : this was his end , not only to deliver them from eternal death but also from the fear of temporal death ; It is possible therefore ; The servants of God have found it , and therefore you shall see them brought in insulting , and triumphing , and glorying over Death ; Oh death , where is thy sting ? Oh Grave , where is thy victory , thanks be to God that hath given us victory , through Christ our Lord : When they looked upon Death through Christ , they looked on it without this fear , the sting and power is took out , the very nature of it is changed , and it is made now every way beneficial . I say it is possible , for we are regenerate , and begotten again to a lively hope , to an inheritance immortal and undefiled , and in what measure the hope of heaven is in the heart of man , in that measure the fear of death falleth in that heart , now it is possible that we may attain this fulness of hope , and therefore it is possible that we may be freed quite from the fear of Death . This may suffice by way of motive . A word or two by way of direction . If this be possible to be had , how shall the servants of God get it ? you see some of Gods servants are held under the fear of death , and that all their life long ; how shall we be freed from this fear ? I should now orderly take up the particulars laid down as causes , and shew that by these it is cured : as for instance . Doth God do this for this end , that he may humble a man ? then the more humble thou art , the less thou shalt be in the fear of Death , for God layeth these fears upon men to humble them , therefore labour for perfect humiliation , and thou shalt perfectly rid these fears out of thy heart : as we see plainly , the servants of God , the more humble they have grown , the less careful they have been of life , and the less fearful of Death : And so those servants of God that have been brought to deny themselves , and to renounce all their worldly expectation and advancements , they have alwaies been ready to die . Saint Paul was grown humble , and the Lord had prevailed upon him , kept down his spirit from being exalted above measure , and now ( faith he ) my life is not dear to me , he was content to lay down his life and all when he was humbled . Beloved , pride in some outward excellencies or other , setteth a man above his place , therefore when a man is took off from all that puffs up the spirit of a man , he will be content , to lay down any of those things , even life it selfe if need be . Again secondly ; Doth God do it to strengthen faith in a man ? then the more thou strengthenest faith , the more thou shalt be freed from these fears ; you know faith looks upon Christ as the proper object of it , and the more a man interesteth himself in Christ , the more by Christ , he is freed from the fear of Death , Christ hath redeemed us from the Grave and from Death , and therefore when by faith he looks upon Christ , and through him upon Death ; he looks upon that , as a thing made , instead of poison a medicine ; instead of a destroyer , a Saviour and deliverer , as a means to free him from the bondage of sin and misery and afflictions , &c. Thirdly ; Doth God do this , that he may make men more holy and watchful in their course ? then certainly the more thou canst purge out thy sin in the course of thy life , the less thou shalt fear death . The sting of Death is sin , then if thou wilt have Death comfortable , let thy life be conformable to Gods rule and word , or else every sin will present it selfe in death before thee , specially those sins , thou allowest thy self in , will make Death as bitter as Hell. Fourthly ; Doth God do it for this end , that he may make thee better prepared for death ? Then the more thou art prepared for Death beforehand , the less thou shalt fear it , when it cometh upon thee , it will not come as a stranger , but thou wilt be ready to receive it , as one with whom thou art acquainted already . It is a great matter if men could learn this wisdome to die daily ; that is , be every day imployed , as dying daily : I mean for the manner of your carriage , not for the matter , for the substance of the duty . If a man were sure to die this day he would lay aside all business , and set himself to be prepared for judgment , and would lay aside the use of any other comforts and delights . But this is not the meaning , but this , that we carry our selves in business every day , as if death should seize upon us in that business , that we might be found well-doing ; that is , when a man followeth his earthly business with a heavenly mind , when he keepeth to the rule of righteousness , and truth in his ordinary calling , when he is doing , or receiving good in his company , when he useth his pleasures and recreations , as the whet-stone to the Sithe , to make him fitter for God ; I say , when thus we do things to a right end , and in a right manner ; if Death now should seize upon us in such an action , it should find us well-doing : And this is that we perswade you to , if you would have death comfortable , and not tertible , be so imployed , as that your actions may be good , both for matter and forme , that you are now about , because Death may stricke you in such an action . But I cannot stand on these particulars . Again , for the causes in our selves ; If you would be freed from the terrours of Death , then rectifie your apprehensions and opinions of Death , think of it as it is , as it is I say to beleevers , to those that are in Christ . It is not the destruction of nature , and so a natural Ill , as you account it ; It is rather a cure of nature ; for assoon as ever we live , we are dying , and all our life , it is but a living death , a continual decaying and dying . Now when death cometh , it putteth an end to all the decayes of nature , and setteth all right again . It is but a sleep , and sleep it is not a destruction , but a help of the body , and that which inableth to vigour and strength , and fitnesse to action . Again , it is not the distruction of any part of a man , the body it self is not destroyed : indeed it is in the Grave , but it is in the grave , as in a bed of peace , They shall come and rest in their beds ( saith the Prophet ; ) The grave is but as a bed wherein the body lies asleep , and no man ( you know ) is troubled with fear that he goeth to bed . The grave is but as Gods chest to keep in all his Treasure , whereof the bodies of his servants are a part , precious to him , even in the grave , in death , Precious in the sight of the Lord , is the death of his Saints ; and God will open this Cabinet , and the Chest of the Grave , in the great day of the Resurrection , and bring the body out again , and then it shall be as good as ever it was ; nay , I say not only as good , but much better too , for our vile bodies shall be made like the glorious body of Christ . Phil 3. No man when he goeth to bed , thinks much to have his old cloathes taken off , that they may be mended , and made better against morning . When we sleep in the Grave , it is no more but this , the garment of the soul , the body , the old apparel , that is taken off , that it may be made better , and a more glorious body , this is all , we lose nothing by it , but our estates , even our bodily estate is bettered by it . And for the Soul , Death doth not destroy that neither , for know this , the soul liveth for ever , the bodie indeed returneth to the Earth as it was , but the soul returneth to God that gave it ; The soul I say liveth , that is the thing that Christ himself proveth in 22. Mat. Abraham is alive , why so ? for God is not the God of the dead , but of the living ; for God said , I am the God of Abraham , &c. How can this be , that God is the God of Abraham , and yet he is dead ? Indeed he is dead , if we looke to the separation of the soul and body , in the cessation of bodily actions ; but if we looke to the better part of Abraham , his soul , that continueth , the everliving God hath made an everlasting Covenant with him , and therefore he dieth not . Again it is not only , not the destruction of nature , but not of your actions neither , Death doth not destroy them neither ; Indeed there is a cessation of bodily actions , but it is , that the body may have better strength , and be the fitter instrument of holiness after : But for those actions of the soul , that depend not upon the body ; they are as perfectly done , when we are dead , as when we are alive , and better too , When a man liveth upon the earth ( you see , ) his soul is much hindered by the body ; A distempered sick crazie body , or a full well-fed body , is a hinderance to the soul , because of that tie that is between the body , and the soul , and the spirit : so there is a simpathy , the soul is affected somewhat in this sense . But it is not so then , the soul shall be loosed from the body , and so freer for spiritual actions then now it is . The souls under the Altar , they crie , How long Lord , holy and just , wilt thou not revenge our bloud upon them that are upon the earth ? The souls of Gods servants you see then are glorified , when they are out of the body , and therefore shall glorifie God more prefectly , and enjoy God more freely and fully , then now while their souls are in these mortal bodies . And at that very instant , when the soul of Cods servant is carried out of the body to heaven , it more perfectly injoyeth Christ , and is more sensible , and more fit to answer the love of Christ to him , then ever when it was in the body . So then here is a cessation of baser actions and imployments , to give place to more noble , and heavenly , and excellent actions , wherein the soul shall be employed in heaven . There is then no losse of actions neither . Again , there is no losse of company . This is a thing that troubleth men , husband and wife to part , friends to part . But we lose no company by death , howsoever we lose the company of men , that we cannot assure ourselves friends indeed : for of all the friends we speak of in the main point , when they come to be tryed , there are few to be found to be friends : But then , we go to them whose love is perfect , than you may be sure of , and have the truth of their love . Again , how little comfort , nay how little have you company with those friends you desire ? Is not much part of our life spent without any sight of our friends ? Is not half of it spent in sleep in the night ? and the other half in businesse and pleasure ? Alas ! how little time have we to enjoy our friends we rest on ? But then , we shall perfectly enjoy them , when there shall be no need of sleep , when there shall be perfection of love , and freedom from distraction and imployment , when the servants of God shall fully , and freely , and sweetly , and comfortably enjoy one the other . Abraham , and Isaac , and Jacob , and the meanest of the Saints , shall meet in the expression of love , in such a perfection as we cannot speak of . And this is certain , you shall go to many . Who can tell the dvst of Jacob ? Now you have some one , or two , or three , or a few men or women that you account friends , and dote much upon , but then you shall have ennumerable company , a world of friends of men and women , multitudes , they cannot be numbred , they are as the stars of heaven for number . I say there is no losse of company by this means . Again , you shall lose no pleasures by death , it may be you shall lose some few sensual bruitish pleasures , a few mixed , corrupt pleasures , pleasures that have the mixture of sorrow and fear in them , that imbitters them to the soul of a man , but it shall not be so then : you shall be freed from imperfect pleasures , and have perfect ones at Gods right hand for evermore , pure pleasures . Again , you lose no necessary convenience neither , the rich man loseth no riches by death ; he loseth his money , doth he lose his riches therefore ? No ; The Angels are rich , but they have no money ; the Saints are rich , they want nothing , but they have no money . It may be thou losest a child , thou shalt find a Father ; it may be thou losest a weak friend ; that loveth not long , or it may be not so truly as thou thinkest he doth ; and thou findest friends that are many and perfect , and pure in their love , that love with a perfect heart ; And what then are all those losses , when you enjoy that which shall make the soul happy for ever ? Thus I say you shall rectifie your opinions concerning Death , look upon it aright , have true apprehensions of it . Get an intrest in Christ , and look on death through him , get faith , and then all these things that I have spoken shall be your advantage , so the Apostle concludeth , Christ is to us in life and in death advantage ; If we live he is gain to us in life , and if we die , he is advantage to us in death . And death is reckoned amongst the special favours and priviledges Christ hath given to his Church ; All are yours , what all ? life and death , things present , and things to come ; all are yours , and you are Christs , and Christ is Gods. So we see that Death is amongst the priviledges that Christ hath given his Church , therefore rectifie your opinions concerning Death , make good that I spake before , and you shall find this good that I now speak . And for the last , the unacquaintance with Death : let not that trouble you , none come from the dead to tell you what is done there , but look on the servants of God before , and when they die , and you shall find enough how they apprehended Death , when they have looked on it in the glasse of the Gospel . Look upon them before death , Jacob being to close up his dayes with blessing of his children ; Lord ( saith he ) I have maited for thy salvation . He looked upon Death through Christ , the Saviour of the world ? that he should be saved by him : and though it be true that there is a further meaning for the Tribes in those words of Jacob , yet this was proper to Jacob himself , he looked upon Death now approaching , as that that he was delivered from , and set into that freedom purchased by Christ . So old Simeon , Lord , now lettest thou thy servant depart in peace according to thy word , for mine eyes have seen thy salvation ; Jacoh accounted it his salvation ; old Simeon , a departure from a worse place to a better , from worse company and comforts to a better ; A change for the better still , and a departing in peace . Again secondly , look on the servants of God in death , see what they have said too : Josiah , a man that was upright in heart , he went to the grave in peace , he was gathered to his fathers in peace , that he should not see the evill that should come upon his people : here is all : it was but a peaceable taking of him away from a more troubelous condition if he had lived longer●… Beloved , he died in war , yet it is said he was gathered in peace ; he had inward peace with God , though he failed in that particular action . And the Apostle in the 2 Cor. 5.4 . This is our desire that we may be clothed upon , not that we would be unclothed , but clothed upon , that mortality may be swallowed up of life . A strange speech , he counteth death life to him , he counteth the death of this life , to be the death of mortality , by laying aside this earthly tabernacle ( as he said in the first verse ) mortality is swallowed up of life : And therefore you give wrong names to things , for while you live , you die , because your life it is a dying condition , and while you die , you live , because then the cessation of life it is as the river Jordan to the people of Israel , no more but a passage to Canaan , not a floud to drown them ; so it is with the servants of God , death is but a passage to heaven , it is not destructive to them . So that if men did but rectifie their opinions of Death ( as I told you before ) when their hearts are right set , when they are humbled , and not lifted up with worldly things , when their faith is strengthned , and setled in them , when they are made watchful in a holy course , looking for Death , when they are established with the assurance of Gods favour , then I say they may find that all these natural fears of death were upon mistake , they did not rightly apprehend the thing . Other things I should have added , but I am loth to hold you too long . A word for the occasion ; and so I will conclude : the departure of our Sister here was the occasion , as of this meeting here , so of this Text in particular . She gave good evidence to those that knew her more inwardly , that she was in Christ , that the was delivered not onely from eternal death , but from fear of tempor all death too . It pleased God to exercise her a great while under the fear of death , the apprehension of it was of some terrour to her , but neverthelesse when God called her to it indeed , then the fear of death was hid from her , and Christ then applied the fruit of his death , in freeing her from those fears . She was not freed from them out of a Stoycal Appethy , or want of natural affection and passion , but out of a spiritual and faithful application of Christ to her selfe upon good grounds . She looked upon God as her Father , and much delighted to expresse her apprehension of him under that notion , and she very often manifested her rejoycing in that interest she had in God , as his child : no marvel then if the fear of death were taken away : we see here in the text , that they are children that are delivered from the fear of death . When we are in the state of Gods children by adoption and grace , then there is rather a desire , then a fear of death : It is but as our Fathers white Horse , so it is called in the Revelation . A child at school , when he seeth one riding post through the streets , as if he would run over him , or tread upon him , he cryeth out : But if he sees that it is his fathers man sent to bring him from school to his Fathers house , all his fear is past , and he laugheth and rejoyceth . So when we are the sons and daughters of God by adoption , we apprehend Death as our Fathers pale Horse , sent by him to bring us , from a place of prison on earth ; home to our Fathers house , a place of liberty in heaven ; So it was with her . She looked upon Christ as her Husband , and though she left a husband upon earth , yet ( it was her owne expression ) she was to go to her Husband in heaven , which was farre better for her . And therefore ( I say ) having these apprehensions of God as her Father , and that she was adopted to the estate of a child by grace , and looking upon Christ as her husband , no marvel she was freed from the fear of Death . And that these were upon good grounds , those that knew her course best , knew that she expressed it by her abundant care to please God , by her desire to serve God , by her endeavour to mortifie and subdue ill in her selfe , by her growth in grace in her latter times , these good evidences did shew that it was not a rash and groundlesse perswasion , but a true and real apprehension of God and Christ that freed her from this Fear of death . Beloved , many times the life of Gods servants is uncomfortable to them , because ( for some of those reasons I have spoken of before ) they are afraid of Death , and they apprehend it not with comfort , and this they doe , because they see not the interest they have in better comforts then Death can take from them ; I have the rather therefore spoke this of her , that you may take notice of it , and apply it to your selves . And to conclude , make this use of all , to grow more humble , and watchful , and holy , to strengthen faith more , and by dying daily to prepare more for Death : For faith is the rectified apprehension of things : Death it is not so fearful as you think it is , you lose not so much as you think you lose . Nay again , because this trouble , and this fear dishonoureth God , therefore when God calleth us to Death , he hideth these fears from us , as he did from this servant of Christ at this time before us ; though she were fearful before , yet she was exceeding comfortable all the time , when the apprehension of Death approached upon her . So it shall be with thee , if thou be careful to use the means to prepare for Death : mind thou the dutie that God enjoyneth thee in thy life , and leave the event and issue to him ; either he will glorifie himself by thy fears , or else he will glorifie himself by delivering thee from thy fears . THE PERFECTION OF PATIENCE OR THE COMPLEATE CHRISTIAN . SERMON IV. JAMES 1.4 . But let Patience have her perfect work , that you may be perfect and intire , wanting nothing . IN the second verse of this Chapter , the Apostle perswadeth the distrest servants of God to bear their afflictions chearfully , My Brethren ( saith he ) count it all joy , when you fall into divers tentations : This Exhortation he presseth in the third verse , by shewing the gracious effects of tentations , when God sanctifieth them ; Knowing this , that the tryal of your faith worketh patience . Yea , but if this be all the fruit of our afflictions and tentations , that we shall be made patient , what great matter is that ? what great advantage cometh by patience ? It is but a dull grace , it is meerly passive ? He telleth them , that it is such a grace , as is necessary to the beeing , and perfection of a Christian , in the words that I have now read to you , Let patience have her perfect work , that you may be perfect , and intire , wanting nothing . I shall speak something for the explication of the terms and phrases used here , and then come to elect such points as shall offer themselves to us from them . First I will shew , what is meant by patience . Secondly , what is meant by Patience having her parfect work . Thirdly , what is meant by this , that doing of this , they shall be perfect and intire wanting nothing . Patience ( in a word ) it is a grace or fruit of Gods spirit , whereby the heart of a beleever willingly submiteth it self to the will of God in all afflictions , and changes in this life . I say , it is a work or fruit of Gods spirit . In respect of this work , the efficient is called , The God of Patience and long suffering ( which is the same with Patience ) is made a fruit of the Spirit , Gal. 5.22 . The subject of this , is the heart . The act of this Patience , is to submit a mans self willingly to God in afflictions : I say willingly , for there is a submission which is by force ; when God subjects a man to himselfe , not by a gratious and sweet inclining of the will , but by a powerful subduing of the person . Now , when I say there is such a willing submission to God in afflictions ; the meaning is thus ; That there may be in a believer , in a child of God , a Velietie , an inclination of the will , a natural desire to be freed from Afflictions , yet nevertheless there is in him that willingness that is here the Patience of a Christian . There may be a willingness , & an unwllingness in one and the same person arising from divers principles . In every renewed soul , there is is a principle of nature , and a principle of grate , ( I speak not now of corrupt nature , but of pure nature , for we may so speak . ) There is a desire that ariseth from nature , and that tendeth to the conservation of a mans beeing , and to the conservation of a man in all the comforts , and contentments of his beeing : This is and may be in a child of God. But then it is overswayed by grace , which makes a man now resign up this will of his to Gods hand , to be content ( against his own natural desires , ) to be disposed of according to Gods will. This we may see in our Lord and Saviour : Father ( faith he ) if it be possible , let this cup pass from me . Hear is a desire to keep , not onely in his natural beeing , but to keep in the comfort of nature and life : And this is lawful and a good desire ; for these affections , are the works of God upon the soul of man. The will of man moveth naturally by these affections , these desires they are the fruits of nature , and so the works of God in nature , and therefore not simply to be blamed . But now that which keepeth them within compass , is an over-ruling work of grace , whereby the creature is made to acknowledge his distance from the Creatour , and that subjection he oweth to God , as the soveraign Lord of nature , and of all creatures . And in this sense our Saviour Christ doth check his natural desires ; if it be possible let this cup pass from me , nevertheless , not as I will , but as thou wilt , faith he . So here is a work of grace , ordering and over-ruling nature , that it might not exceed that proportion of the creature , and those desires that should be in nature . So then you see what kind of willingness we mean , such a kind of willingness , as in the issue and close resteth in Gods will. The object of this Patience is Afflictions , and the changes of this life . Affliction is properly any thing that is grievous to a mans sense , any thing that crosseth a mans will. There are some things that indeed are Afflictions , but not to this or that person , because he is not sensible of them , or because he is not carried with any desires against them : But when a man is crost in his will , that is an affliction to him ; but specially when this is set on him with a change , when God brings , as Job speaks , changes upon him , when a man is in another turning and course of life , this is an affliction indeed . A man that hath tasted the sweetness of prosperity now to be left in affliction , this was Jobs case , and this is specially the object of Patience . You have heard of the Patience of Job . But how did Jobs Patience appear in the Afflictions , in the changes of his life ? That notwithstanding he had felt the sweeness of a prosperous estate , and the comfort of freinds , yea , and the comfort of Gods favour shining upon his heart , and many other particular mercies , yet when God turned his hand , and took away the comforts of his life , the comfort and society of his freinds , the comfortable expressions of his own love to his soul , and threatned the taking away even of life it self ; Job could now in this case resolve to rest in the determination , and appointment and will of God. Here is Patience now . Thus briefly you have heard what the duty is , to which the Apostle exhorteth ; It is Patience , that is , a willing resigning of our selves to Gods appointment in the changes of our life . But now that is not enough , the Apostle contents not himself , to say ; Have Patience , but let Patience have her perfect work ; He would have them grow in Patience , to grow from one degree to another , to abound in Patience ( as the Apostle speaks of Hope and Joy in Rom. 15.13 . ) that they might not only have patience , but have it brought to perfection , which in Coll. 1. 11. is called all long suffering , that there might not be the least defect , that they might have a measure of patience proportionable to the measure of Tryals : that look as God increased the measure of their tryals upon them , so they might have patience to answer those tryals , somewhat to support the heart , when the greatest weight should be laid upon the soul to press it down : so the word Hipomene , that is translated patience signifieth , to bear up a man , to support him under a burthen , that he be not prest down by it . So he would have them have such a measure of Patience , as might bear up the soul in the greatest pressures , that though they were afflicted , they might not be broken in their afflictions . Thus you have the duty opened ; Let Patience have her perfect work . The reason is , that you may be perfect and entire wanting nothing . That you may be intire . Some understand it thus , that you may be intire in respect of every grace , in respect of all gracious habits , that you may have one grace as well as another , that as you have knowledge and faith , so you may have Patience too , that which is so necessary a grace for a Christian , as well as any other . Others by intireness here , and wanting nothing , think that the Apostle meant this , that they might have that which might supply comfort to their souls in all their wants , A man is then said to want nothing , when he is content and satisfied with that estate wherein he is , as if he had all things : So David , when Ziglag was burnt , his Wives carried away captive , his souldiers began to mutiny , and threaten him , yet nevertheless he seemed to want nothing , when he could comfort himself in the Lord his God. Godliness is great gain ; ( but how ? ) with contentment ; that is , there is such a sufficiency with contentment of heart , as if a man had the things he wants . So then hear is the thing , that you may be intire , in respect of all gracious habits , necessary to the beeing of a Christian , that you may have that inward store and supply of comfort , that may support your hearts in all outward wants . Thus you have the meaning of the words . The parts are two . An exhortation to duty . An argument to enforce that exhortation . The duty whereto they are exhorted is , that they should be perfect in Patience ; let Patience have her perfect work . The Argument whereby they are perswaded to this duty , is that they may be intire , and wanting nothing , that they may have all that is necessary to a Christian . We will observe two Conclusions hence , which we shall follow at this time . The first is this ; That Patience is necessary to the perfection of a Christian . Or , A Christian is not perfect without patience . The second is this ; That every Christian should strive for a perfection of degrees of Patience . Or , that a Christian must labour to attaine the highest degree and perfection in Patience . These two Conclusions we will handle apart in the Explication and proof ; and joyn them together in the application and use . For the first then , that A Christian is not perfect without patience . Our Saviour exhorting his Disciples to patience ( in the fifth of Matth. ) because they should meet with many enemies , & injuries in the world , he concludeth , be perfect ( faith he ) as your heavenly father is perfect . What perfection speaks he of here ? Such a perfection , such a work of Grace , as might inable them to carry themselves , as became them in the middest of those many enemies and opposites they should meet withal . I will not stand upon this , I will endeavour to make it appear to you . First it may appear thus . There is a twofold perfection of a Christian ; There is a perfection of parts , and a perfection of degrees . A child is a perfect man in respect of parts , but not in respect of degrees , because it is not come to that measure of strength ( for that age is not capable of it ) which a man hath . Now there is a necessity that there should be a perfection of parts . First , perfection of parts in a Christian , is but the making up of all those graces which are necessary to a Christian , and without which he cannot obey God , nor walk according to the rule : All these are necessary : Now Patience is one of those parts , one of those habits of grace with which every renewed soul is indowed , and without which a man is not truly sanctified , without which a man expresseth himself not to be regenerate . And for this observe what the Apostle Peter saith , Ad moreover to your faith , vertue , to vertue knowledge , to knowledg temperance , to temperance patience , to patience godlinesse , to godlinesse brotherly kindnesse , to brotherly kindnesse love ; What is the reason of it ? If these things be in you and abound , you shall neither be idle , nor unfruitful in the work of the Lord. As if he should say , you will be idle and unfruitful professors , unlesse that these graces be in you , and abound in you . Now what are the Graces ? you shall see the necessity of every one of them ; The Apostle exhorteth beleevers there , to the giving all diligence to the making their calling and election sare , to make it certain to themselves that they are effectually called . But might some say , there are many graces necessary to a Christian , but there is one principal , which we call the radical and main grace of all , Faith ? I but saith the Apostle , there are many others necessary besides that , as you must have faith towards God , so you must also carry your selves so , as may adorne your profession among men , therefore adde vertue to faith . But they might say , vertue , that is that that guideth a man in all Morrals , in all the course of his life and conversation ? You shall have many provocations to sin , therefore adde to vertue temperance . But we have many discouragements to good ? therefore adde to temperance Patience . But what though you should have both temperance and Patience , these are but moral vertues ? Therefore adde to Patience godlinesse , that you may in all things you doe , ayme at God , and approve your selves to him . But when we have carried our selves in a holy manner , according to the rule and word of God , yet nevertheless there are many Christians that require offices of love from us , and what shall we doe to these ? Therefore adde to godlinesse brotherly kindnesse . But then again beside that conversation we have with beleevers , there are many men in the world that expect certaine duties from us ? Therefore adde to that , Love , that extendeth to all men according to their necessities . So you see how the Apostle takes all graces , as it were into several parcels , and sheweth how they cannot be without one parcel of grace , they cannot goe through the course of Christianitie , except they heve every thing ; they cannot carry themselves toward God without faith : they cannot adorne their profession without vertue ; they cannot escape temptations without temperance ; neither can they be encouraged against discouragements without patience ; Therefore he bringeth patience in amongst the rest , as a necessary part and dutie of a Christian without which he cannot goe through the worke of Christiantie and religion . Again in the second place , as it appeareth by the parts of a Christian and Christianity , that a man cannot be perfect without Patience , so it appeareth by another argument , and that is this ; A Christian cannot be perfect without that , without which he cannot keep that grace he hath . Look what ever grace is in the soul , a man cannot keep it without Patience . By Patience possesse your souls . The soul which is the seate and subject of Grace , cannot it self be kept without Patience , therefore neither can any grace be kept in the soul without Patience : because as the riches and treasures in a Castle cannot be kept , when the walls are beaten downe , so those treasures of grace in the heart of man cannot be kept , when once patience , which is as the wall of the soul , that keeps it from the battery of tentations , from the enemie that would steale them away while men sleep ; I say , unlesse these walls , these supporting graces , specially this of Patience be in the soul , it cannot stand intire . For indeed let impatience once into the soul , and you let in all sin with it ; impatience is a destroying of all grace , a pulling downe of the wall . Nay , what is sin indeed , but impatience in a sense ? What is pride , but the impatience of humilitie ? What is uncleannesse , but the impatience of chastity ? What is drunkennesse , but the impatience of sobrietie ? Every sin beginneth in impatience , when a man cannot bear with that abstinence , and forbearance as formerly , cannot keep that strict course in his wayes , but groweth impatient against the rule of God , he runneth into a course of sin presently . So you see that for the very preserving the soul , the subject of grace , and grace the treasure of the soul , it is necessary that we should have patience . And then again thirdly ; It will appear thus to you , that a Christian cannot be perfect without patience ; because he cannot doe his worke without Patience ; he cannot doe the works of Religion , the taske that God layes upon him without Patience . Looke in what measure Patience is defective , in that measure he halteth in his dutie , in the very actions of Religion he goeth about . Take any one duty of Religion that you can name , see whether a man can doe that without Patience . Suppose it be Prayer ; How can a man goe on in the duty of prayer without Patience ? Sometimes God delayeth the grant of a mans petition : A man will now sink , and give over in discouragement , if he have not Patience to support the soul . The Canaanitish woman , when she came to Christ , and spake once to him , and he did not answer a word ; she had so much Patience as to make her speak the second time to him , then he answered her , but churlishly ; but yet her Patience held her to the third tryal , at last she received her desire : had she not been Patient to go on with her request , she had lost her petition . The Apostle Paul in 2 Cor. 12. for this thing ( faith he ) I besought the Lordthrice , He would have given over at the first seeking of the Lord , if he had not had Patience to uphold him to the second , and third petition , to the renewing of his suit twice , nay thrice . Come from praying to hearing the Word preached ; how can a man hear the word profitably without Patience ? therefore the good ground is said to hear the Word , and to bring forth fruit with Patience : and it is the commendation of the Church of Philadelphia , Thou hast kept the word of my Patience . There is a necessity of Patience , if a man will profit by the Word . For first , if a man will obey the Word , he shall be sure to have many set against him in the world , he had need of Patience then , or else he will leave the rule of the Word , because of the reproaches of the world . Again , there are many secret corruptions in his own heart that will be met with in the preaching of the Word , which a man cannot abide to hear of , but he will be vexing and fretting , and discontented at it ( as we see in Ahab and divers others ) unlesse he have Patience to keep him from raging against the Preacher , and preaching of the Word . You have need of Patience then ( as the Apostle faith ) that you may bear thereproofs , and exhortations of the Word . Therefore faith the Apostle James , Receive with Patience the ingrafted Word , or receive with meeknesse , the ingrafted Word , that is able to save your souls . There is no ingrafting the Word in the heart , except those forms of impatience , those hinderances of the growth of the Word be taken away But further , there is yet a further end : the whole life of a Christian is a continual exercise of Patience , there is a necessity of it , for he cannot persevere without Patience , it is impossible for a man to begin in the spirit , but he shall end in the flesh , if he have not Patience to persevere in well doing . Therefore faith the Apostle , You have need of Patience , that after you have obeyed , you might receive the promise . You have need of Patience , for between the time of the making of the Promise , and the time of the accomplishment of the Promise to the soul , there is a great distance many times , therefore ye have need of Patience , to waite , that after you have obeyed the Word , you might receive the promise . Let us run with Patience the race that is set before us , looking to Jesus the Authour , and finisher of our faith . Our Lord Jesus himself had not perfected the worke of our redemption , if he had wanted Patience : neither can we finish our course of Christianity ( wherein we must follow Christ ) and run the race that is set before us , except we have Patience added to other graces . You see then a Christian cannot be perfect without Patience ; First , because he cannot have all the parts of Christianity , that is one thing . Secondly , because he cannot keep and preserve the graces he hath , that is another thing . Thirdly , because he cannot act and work according to the rule , that is the third . Lastly , because he cannot perservere in the course he is in , except he have Patience . There is a necessity of Patience to the prefection of a Christian . Secondly , the second point was , That it is the duty of a Christian to strive to bring Patience to the uttermost perfection , to be as perfect in the degrees of Patience as he can attain to , to make this the strife of his life , that Patience may have her perfect work , that there may be no defect in it . The Apostle prayeth for the Collossians , that they may be strengthned in the inward man to all long suffering . And when our Saviour setteth God as a pattern before men , Be you perfect , as your heavenly Father is perfect ; What aymeth he at in that place but this ? that we should strive to the uttermost extent , and highest degrees of Patience , for our Saviour intendeth of Patience in that place . This then is the duty of a Christian . Why so ? First , because a Christian is to follow the best pattern : the best patterns are propounded in the Scripture . And God doth not propound examples and Patterns to men in vain : but as he giveth them rules to tell them what they should do , so he giveth them examples and patterns to lead them to that degree , and direct them in the manner of doing . Therefore ye have God himself set as a pattern of Patience : Follow God as dear children ; wherein ? In all those examples wherein you have a rule . For all the examples of God , and Christ , and the Saints , bind no further , then there is a rule in the Word . There are many things wherein we cannot follow God and Christ , and we need not follow every one of the Saints ; but those things that are injoyned by the rule , these examples are set to direct us in obedience to that rule . Amongst other things , the Patience of God is set forth as a pattern for us to follow . In that glorious proclamation made of him , in Exod. 34.7 , 8. Among other of his attributes , he is set out to be a God long suffering and Patient . You see how patient God is ( faith the Apostle ) And God that he might shew his long-suffering and Patience , bore with the world , faith Saint Peter ; With what world ? with the world of ungodly men . God hath born with the world many Ages of years , many thousand years already , and yet beareth still with the world . The most holy God that perfectly hateth wickednesse , yet to shew his Patience , he beareth with ungodly ones : Yea , and he beareth with men too : the mighty God , that is able to destroy all the world , with the very breath of his mouth , that as with a word he made the world , so with a blast he is able to bring it to nothing , yet this mighty God beareth with men , this holy God , with ungodly men ; yea , and this God that might suddenly destroy the earth , as he did the old World with water , he beareth so many thousand years with the world of ungodly men , that his Patience and long-suffering may appear . You have God for an example then . And Christ for an example too : and you are predestinated for this very end , to be like the Image of the Son , to be made conformable unto Christ ; Wherein ? In all imitable and necessary graces . I say , in all those graces that are necessary , by vertue of a rule , and that are imitable , wherein we may or can follow him . Amongst the rest this is one , his Patience . See the Patience of Christ . In his carriage toward his Father , how he bore the displeasure of his Father : In his carriage toward men , when he might have commanded fire from heaven , yet you see how he bore with them , and rebuked his Disciples , You know not of what spirit you are . He was lead as a lambe , dumb before the shearers ; and he opened not his mouth . Again , you have the examples of the servants of God. Take my brethren ( faith Saint James ) the Prophets who have spoken in the name of the Lord , for an ensample of suffering affliction , and of Patience . The Prophets suffered long , and endured the frowns of the world , and the rage of Princes , they endured a thousand miseries , and all to discharge their duty . But amongst all the servants of God , You have heard of the Patience of Job , and what end the Lord made with him . Every man can speak of the patience of Job , but this was written for our ensample , to teach us to be patient as he was : Whatsoever things were written afore-time , were written for our learnings , that we through Patience , and comfort of the Scriptures , might have hope . Again secondly , as it is necessary for a Christian to strive for the perfection of Patience in the degrees of it , because of the conformity that should be between him , and those examples of God , of Christ , and of the Saints , between God the Father , and beleevers his children ; between Christ the head , and beleevers his members ; between the Saints of God , children of the same Father , and servants of the same Master , that should honour him in the same grace of Patience . So There is a necessity likewise of it , in respect of the tryals whereunto a Christian may be put : you had need to strive that you may be perfect in Patience , because you know not what tryals ye shall be put to , what times ye are reserved to . Every man must expect troubles and afflictions , they are called Tribulations , and you know what Tribulum was , the Iron ball that was full of pikes round about , so that wheresoever it was cast it did stick ; and Engine used in war : Tribulations are unavoydable they will fall and stick , ye cannot escape them on any side , by any turning to the right hand , or to the left . It is the will of God , that through many tribulations we should enter into the kingdome of heaven : and whosoever will live Godly in Christ Jesus must suffer persecution . Now ( beloved ) is this so , that this is a Statute in heaven , decreed , and ordained by God , and will not be reversed , like the lawes of the Medes and Persians , that every man must passe to heaven through tribulation , and affliction upon earth ; then it concerns every one to be armed , to get such a measure of patience as may support him in such afflictions . Ye know not what afflictions ye may have , what particular tryals God may put ye to : In what a miserable case then is a man , if he be to seek of his armour ; when he is in the middest of the pikes ; if he be then to get patience , when he is in the middest of tryals , when he is disturbed and distracted with vexation of spirit ? What foolish disorderly speeches proceed from men in the time of affliction ? We may see it in David , so foolish was I and ignorant , and in this point a beast before thee . What foolish , sensual , beastly speeches , unreasonable absurd passages proceed from men in those times of trouble , if they have not got to themselves before hand this grace , and are not fitted to a Christian carriage in time by patience . Thus ye see the necessity of patience to the perfection of a Christian , and the necessity of the perfection of patience to the ornament of a Christian . Now we come to make use of both these together . First , it serveth for the just reproof of Christians that are careful for other parts , and acts of religion , and are not so seriously mindful of this duty of patieuce as they should be , but are so farre from striving for patience , that they seem rather to strive for impatience , that make their crosses more heavy , and their afflictions more bitter then they would be . Indeed we make Gods Cup ( that of it self is grievous enough to nature and to sense ( by putting into it our own ingredients , that are inbred in our own passions , and pride and self-will , and our own earthly minds , farre more bitter then else it would be . But how doth a man make afflictions worse ? There are divers wayes that men take , wherein they are so far from perfecting Patience in themselves , that they wholly destroy Patience . The first is , by their agravating of their afflictions , by all the several circumstances that possible they can invent . All their eloquence is used in expressing the grievousness of that cross and affliction that is upon them . They that in the times of mercy could scarce ever drop a word in thankfulness , and acknowledgement of Gods goodness to them , now they can pour out flouds of sentences in expression of Gods bitter , and heavy dealing with them in such afflictions , and crosses , and distresses that befal them . As the Church speaks in the Lamentations ; Consider all that pass by , is there any affliction like my affliction , wherewith the Lord hath afflicted me ? The like speech you have ordinarily in the mouths of persons ; Is there any affliction like mine ? there is no body so wronged in their name as I ; nor hath such pain in their body , nor never went with such an heavy heart as I ; never any man suffered so many injuries by freinds and enemies , and all sorts of people , as I have done : at if all the afflictions in the world , the flouds and waves of tryalls , were all met upon one person . This is the language of men , whereby they aggravate their afflictions , and increase impatience in themselves . Again , another way whereby they do is , is this ; By giving vent and free course to their passions , Passions are like a wild horse , if they have not reines put upon them , if they be not pulled in , they will flie out to all excesse . If once we give our Passions vent , there is no stoping of them . David , we see checks himself , he had a curb to bridle his passions ; Why art thou cast downe , oh my soule ? But otherwise when men give the reines to their passion , and doe not stop their course , but think they have reason for it , they break out into all exhorbitancie . Ionah , when the Lord challenged him for his anger , Dost thou well to be angry ? I ( saith he ) I doe well to be angry even to the death . So David , Oh Absalom , my sonne , would God I had died for thee ; Oh Absalom , my sonne my sonne . What hurt was done to David ? what wrong had the man to take on thus ? his sonne was tooke from him , but it was Absalom : Absalom died , but it was Absolom that would have killed his father : and yet he takes on , as if the father could not live , because the sonne that sought his death , was tooke from him . Such unreasonable Passions , such causelesse distempers oft-times are in the soules of men , that they mistake Gods wayes , and that very way that he intendeth them good in , they complain of , as if it were their utter undoing , Again thirdly , another way whereby men increase their impatience and distemper is , when they will not give way to comfort : they will not only be exceeding vehement and intent upon their Passions , but besides , stop all passages and in-lets , against comfort ; It was Iacobs fault concerning the death of Joseph : When he heard that Joseph was dead , not onely his heart sunck within him , but he rends his garments , and covereth himselfe with sack-cloth , he takes on so , that when his sonnes and children rose up to comfort him , he would not be comforted : Why ? Because Joseph was not , and I will go to the grave to Joseph : nothing would comfort Jacob but he would goe downe to the grave to Joseph by all means . What a great matter was this ? He only heard that Joseph was dead , he was alive , he knew not so much but he heard a present sound of fear , and he was carried away with that . So it is with us , the very apprehension of our feares are as bad to us , as the things themselves could possible be . Nay we multiply upon our selves , our fears , and we will not hear counsel and comfort , as Rachel , that mourned for her children , and would not be comforted , because they were not . Again , a fourth thing whereby men increase impatience in themselves , and aggravate their sorrowes , is this , when men look only upon the present afflictions , and not upon the mercies they have : as if they had but one eye to behold all objects with , as if they could look but upon one thing at once : there should be a looking upon the affliction , and there should be a looking upon the mercy too . This was Hamans case : when he was vexed that Mordecay did not do him reverence , all his wealth and his honours could do him no good : he had much wealth , and the glory of his house was increased , he had the favour of the King , and was inclining to have the honour of the Queen put upon him ; yet all this availeth me nothing ( saith he ) so long as I see Mordecay the Jew sitting in the Kings gate . He looks only on this particular that vexed and grieved him , and not upon the rest . So it is with us , if there be but one particular affliction upon us , we fix our eyes upon that : Like a Flie , that flieth about the glass , and can stick no where till she come to some crack : or as a Gnat that cometh about the body of a beast , that will be sure to stick on the galled part , or some sore or other . So it is with these disquieted thoughts of men , that are of no other use , but to further Sathans ends , to weaken their faith , and discourage their own hearts ; men stick on the gall , on the sore of any affliction , there they will rest . It is true , God hath given us such and such favours and mercies , hath offered us such and such opportunities , but what is this ? this and that particular affliction is upon me . This is that , that increaseth impatience , when a man will not look on the mercies he receiveth , but only looks on that that he wanteth . Again , a fifth course that men take to aggravate their sorrows , and increase impatience in themselves is this . They look upon the instrument of their sorrows and afflictions , but never look up to God that ruleth , and over-ruleth these things ; Men look upon such a person , such a man and no more . Ye see how David was disquieted at this : If it had been an enemie that reproached him , then he could have born it ; but it was thou my freind , my equall , my guid , my acquaintance , that sate at my table , we took sweet counsel together , and walked unto the house of God in company ; This troubled him ; and see how he multiplied his sorrows , when he looked upon the instrument , till he looked upon God , and then I was dumb , I opened not my mouth , because thou didst it . There is no quiet in the heart , when a man looks upon man , till he looks upon God that ordereth all things by his wisdom and counsel . Lastly , men aggravate their sorrows , and increase their impatience , by another course they take , that is , when they look on their sorrows and afflictions only , and not upon the benefit of affliction : they look only upon that that flesh would avoyd , but not that which if they were spiritual and wise they would desire . No affliction ( faith the Apostle ) is joyous for the time , that is , to flesh and nature , but grievous , nevertheless , afterward it yeeldeth the peaceable fruit of righteousness to them which are exercised thereby . Now men look upon that only which is grievous in affliction , upon the smart of it , but not upon the profit of affliction , the quiet fruit of righteousness that cometh by it . As a man when he hath a Corroding plaister put to a sore , he cryeth and complaineth of the smart it putteth him to , but takes no notice of the healing that cometh by it , and the cure that followeth . Thus it is with men , they complain of God , as if he envied them the comfort of their lives , as if he intended to rob them of all conveniencies , and to make them utterly miserable , to begin a Hell with them on earth , when they never look how God by this means fitteth them for heaven , by this means purging out corruption , and strengthening grace in them : We are afflicted of the Lord , that we may not be condemned of the world : Men look upon the affliction , not upon their freedom from condemnation . So much for that . I come now to a second use . You see here the way whereby men aggravate affliction , and get causes of impatience in themselves , and if we seriously consider it , we shall find one of these , the ordinary causes of all distempers , and impatience in losses , in sicknesses , in distress of mind , in crosses upon a mans name , or whatsoever befalleth him amiss in the world , that which makes him flie out , that which makes him , that he cannot submit unto God , it is some of these particulars here spoken of . Let it therefore in the second place , stir us up evety one in the presence of God to set our selves upon this task of Christianity , to labour for Patience , that we may be perfect Christians , and to be perfect in Patience , Let Patience have her perfect work . But all the question is , how a man may get it . As there are two sorts of afflictions in a mans life , so Patience hath two offices . One affliction is those present evils that a man undergoeth and suffereth , Patience is to support him in those present miseries and calamities . Another sort of tryal is , when the good that a man expects is delayed , and is not presently granted , and here patience is necessary in this case also . I will shew ye how a man may set patience a work in both these , and so conclude . First , for the present calamities of a mans life , ( For crosses of any kind , in name , state , freinds , or families , or in whatsoever a man hath , or goeth about , they may all be reduced to this one head ) when a man cometh from a state of health to a state of sickness ; from a state of comfort to a state of sorrow ; from acquaintance , and society , to be as a Pelican in the wilderness , ( as David speaks ) destitute of all freinds and helps ; from inward rejoycing in his heart , in the assurance of Gods love , to spiritual disertions , wherein he seemeth to be as in a cloud , under the frowns of God. When a man is in this case , how shall he exercise Patience ? how shall he come to it ? Briesly , the way for a man to get patience in such cases as these , is this . First to consider , that there is no change in my life , there is no condition whatsoever that I am cast into , but it is ordered by God. Set thy soul awork now , to give God his glory in that change of thy life . First give God the glory of his absolute Soveraignty and Dominion . Secondly , give him the glory of his wisdome . Thirdly , give him the glory of his mercy in those changes of thy life that seem most grievous to thee . First , I say , give him the glory of his absolute soveraignty . Acknowledge him an absolute in-dependant Lord , that doth what he will among the creatures . His will is the rule of all his actions upon the creatures here below , and uncontroul'd , unquestionable . It is high arrogancy , and presumption , and pride of spirit , for the creature to contest with his Creator , concerning his actions on earth . Let every man reason thus ; I must give God the glory of his Soveraignty , and acknowledge that he hath power and right , to rule all the families of the earth ; and why not mine as well as another ? Why not my person as well as anothers ? Why not to order all the changes of my life , as well as another mans ? That which Benhadad spake proudly to Ahab , thy silver and thy gold , thy wives and thy children , and thy house , and thy Citie are mine ; That may God speak truely , and by right ; All that thon hast , and all that thou art , is mine , therefore give him that glory that Job did in the change of his life ; The Lord hath given , the Lord hath taken away , blessed be the name of the Lord. The Lord that gave hath right to take what he will. There is nothing that will keep the creature in his due place , but the consideration of Gods absolute soveraignty . This consideration was that that meekned the spirit of Eli , when that heavy message was brought to him , that there should come such misery upon his house , that whosoever heard it , both his eares should tingle , well , saith he , It is the Lord , let him do what seemeth him good : It is the Lord , and it becometh not servants to stand and contend with their Lord. So David , when the Priests offered him their service to go along with him to the field from Absolom ; If ( saith he ) I shall find favour in the eyes of the Lord , he will bring me back to Jerusalem , and his tabernacle , but if he thus say , I have no delight in thee , behold here am I , let him do to me as seemeth good unto him . Here was that that humbled the spirit of David , when he considered that he was under the hands of an absolute Lord , let the Lord do with me what seemeth him good . Secondly , as thou must give him the glory of his soveraignty , so of his wisdome . Know that God ordereth all his wayes with wisdome and counsel ; he knoweth what is good for his children . Ye are content when ye are sick , that the Physitian should diet ye , because ye account him wise , and one that hath skill in that course . If God diet thee for the purging out of some corruption , and for the curing of some spiritual disease in thy soul , submit to God in this case , be willing to resigne thy self up to be ordered by him . A man that hath a Gangreen , or such a dangerous disease in his body , submitteth to the Surgeon in his course , though it be to the cutting and sawing off a limb , though it be never so painful , and the losse be never so great , yet he is ( for the saving of his life ) willing to have that taken away . God is a wise God , that knoweth what estate is best for thee ; not onely when tryals are better than comforts , but what one kind of tryall is better then another : it may be it is better to exercise one with poverty , another with disgrace , another with spiritual trouble , another with restraint of liberty , which particular tryall is necessary to cure that disease , and which this , that is in my soul : the heavenly Physitian will bring that upon thee as a spirituall prescription , and a heavenly course that he takes in insinite wisdome to cure thee . Lastly , give him in all this the glory of his mercy . What hast thou lost , but thou maiest have lost a great deal more ? What dost thou suffer , but thou maiest have suffered a great deal more ? As Alcibiades when he was told that one had stollen half his plate , I have cause ( faith he ) rather to be thankeful that he took no more , then to be troubled that he took so much ; I am sure it is true of God in this case : what hath God took from thee ? some part of thy estate , some friend , some comfort of thy life , some one or other particular comfort : could he not have done more ? He afflicteth thee in thy body , he might have afflicted thee in thy soul , and a wounded spirit who can bear ? He hath afflicted thee in some one member of thy body , he could have cast body and soul into Hell. There is not a tryall upon thee , but God could have made it heavier : let that make thee therefore to submit with a more meek heart , and willing spirit to God , as a merciful God : as the Church in the Lamentations ; It is the Lords mercy that we are not consumed : the Church was in great affliction , when the Babilonians came upon them , and they were driven from the house of God , and their own houses , but yet it was Gods mercy that they were not consumed . So the Prophet Jeremy telleth Baruch in the captivity , Seekest thou great things for thy selfe ? thou shalt have thy life for a prey : Baruch was wondrously disquieted , he complained that the Lord had added grief to his sorrow ; What grief was that ? that He must go to Egypt , and after to Babylon ; Well saith the Prophet , thy case is not so heavy , as thou seemest to make it , thou shalt have thy life for a prey , in all places wheresoever thou goest . God might have taken away life and all , but thy life thou shalt have for a prey ; Therefore be content with so much . So I say to thee , when great afflictions comes upon thee , they might have been greater , therefore consider that , that thou maiest give God the glory of his mercy . And so much for the first direction ; that is , to acknowledge God in all the changes of life that befalleth thee . Secondly , look to sin , as that deserving cause that draweth on all the afflictions of this life . Consider , thou hast fallen by thy sin into Gods displeasure , therefore whatsoever affliction befalleth thee , thy sin hath deserved that at the hands of God. The Lord now dealt with the as a just God ; though not in the extermity of rigor , yet neverthelesse there is a righteous proceeding in it , as the Church confesseth ; Righteousnesse belongeth to thee , O Lord , though they were in great affliction , yet God was righteous in it . It is profitable to consider this , nay and not only that thou sufferest righteously , ( as the Theif on the Crosse said , We suffer according to our deserts ) but thou sufferest not so much as thy sins deserve , thy sins deserve greater things at the hands of God , then yet he hath infflicted on thee . We see , that a commutation , and change of punishment , a less for a greater , hath the place of a mercy upon a malefactor that deserveth greater , when he deserveth to be executed and to die , he is not only content to be burnt in the hand , but the confesseth it to be a mercy of the Prince . So it is with us , whatsoever affliction God hath laid on thee , thou maiest conclude , I have deserved greater . Therefore , saith the Church , Why is the living man sorrowful ? Man suffereth for his sin , let us search and trie our wayes , and turn again to the Lord. So let this be the main businesse of thy life in this case , rather bethink thy self how to get the favour of God , then to be eased of such a trouble . Let a man look to sin in all this . Lastly , consider the gratious and comfortable fruit of Affliction that is born with patience : For first patience lesseneth the judgment , impatience increaseth it on a man. The strugling child hath more stripes ; A man in a Fever , the more he strugle●…h and striveth , the more he increaseth his pain . The more patiently a man yeeldeth himself to the hands of God , the more ( by the mercy of God ) he findeth ease , and mitigation of the affliction . And this God promiseth , Because thou hast kept the word of my patience , I will deliver thee in the time of trouble . God will take off the affliction , when once he hath perfected Patience by affliction : for you must know this , that all that God aymeth at in all afflictions that he layeth on men , is to perfect patience in them : therefore the issue will be good . There will for the presene be more ease to the heart , and afterward a gracious issue and deliverance from trouble , when thou art exercised by patience . Secondly , there are other afflictions of our life , and that is not only in those cases wherein some positive evil , as we account it naturally , some affliction grievous to nature and sense are upon a man : but mercies are delayed , and hope deferred maketh the heart faint . It is an affliction to a man , to be kept and delayed in the expectation of that good he hath not : if he seem to catch at it , it is drawn from him further and further . There are many men that have sent many a prayer to God , yet the thing they ask is not granted to this day : Many a man hath waited long , and sought the Lord , yet he hath not that his soul desireth . How shall a man come to exercise patience in such a case as this ? In such a case when God delayeth , know first that Gods delayes are not danyals ; though God delay the thing , he may and will in time certainly grant it , yea though he delay it a great while : As we see in other servants of God , we may see it in David , in Job , in Paul , in the Canaanitish woman , and in others ; The Vision is for an appointed time ( saith Habakkuk ) wait for it , it will come , and it will not tarry , it will not lie . God will be known a God of truth , what he hath promised he will performe in due time : only what doth he expect of thee ? to wait for the present . Now this is an act of faith ; He that beleeveth will not make hast . Glorifie God by beleeving , put to thy seal that he is true : Whatsoever God hath promised in the Word , and thou hast a warrant to beleeve , wait for it . Secondly , Gods delayes are not only not denials , but improvements of Gods favour ; God increaseth and commendeth the excellencies of his mercies by delayes , he recompenceth our expectation , and waiting for them , with putting in greater sweetness into those favours when they come : I say , God increaseth the comfort answerable to the delay , as in the 61. Isa . 7. God to comfort the distressed Church in the time of calamity , for their affliction ( faith he ) they shall have double ; Double what ? Double comforts for their tryals ; Our light afflictions ( faith the Apostle ) that are but for a moment , cause us a farr more excellent and sxrpassing weight of glory . A weight of glory for light Afflictions , an eternal weight of glory for momentary afflictions . Here is the issue ; As our afflictions have abonnded , so our consolations abound much more . This is the course of God. Thirdly , know that Gods delayes are never long ; at the longest they are but for a short time : what if he delay a year ? what if twenty , thirty , forty , years ? what if the the life of a man ? this is no great delay . Compare this time of thy waiting for mercy , with the time to come of thy enjoying of mercy . A small time of waiting on earth , to an eternity of recompence in heaven . Compare eternity with the time of thy suffering . Alas how little , what a small or no agreement is between them ? A moment to eternity . If the life of a man should extend to a hundred years , to a thousand yeares ( to which age never man yet lived ) yet that is but a point , a moment , to eternity . A thousand years past and to come , they are but as yester-day to God. Take the eternity past , in God himself that is without all beginning , and the eternity to come , that shall be without all end , and put the life of man in the middest of these two , and we will conclude , it is as a point in the middest of a circumference , it is but a moment ; nay , not so much as a moment of time . Stretch out the duty of Patience then ; hast thou waited a week ? wait a month , a year , seven years , seventy years , nay seventy Ages , all the ages of the world if it were possible ; All these are but a moment to eternity . And where is there a man that hath waited so long , but God , that his servants may not faint in their expectation , either supports them with other comforts , lest they should faint in their desire , or else giveth them that which they desire before their hearts faint . Know therefore , that it is no such great matter for a man to wait upon God , it is but a short time : and resolve in the time of thy waiting upon this , that when thou art fittest for mercy , it shall come , and when it cometh , it shall come with an abundant weight and sweetness , such as shall countervail all thy expectation and waiting . Thus I have told you how men should exercise patience by exercising their faith : and how they should strengthen patience by hope : and how they should perfect patience by selfe-denyal . The reason why I took this Text for the present occasion is , that there might be a concurrence between the rule and the example . Here is the rule , Let patience have her perfect work , that you may be perfect , and intire wanting nothing . One reason among others was this , because we know not what changes and tryals , God hath reserved any of us to , therefore we had need of patience . Our Sister here is the example ; a pattern to others of those tryals of life , whereto a Christan may be exposed even to extremity . Howsoever it pleased God to give many other mercies to her , yet nevertheless she had a continual exercise of patience , in extream anguish of body , in a vexing tormenting pain , that a long time , for many years together held her under such extremity of torture , that a man on the rack , or in any other extremity , could hardly have greater torments then she sometime felt , in the time of that extremity upon her . God laid this affliction upon her to perfect her patience , and that she might be a pattern of patience to you , that you might study and pray for Patience , and endeavour after it , that when afflictions fall upon any of you , you may not be found wanting , and destitute of patience . So much for this time . A RESTRAINT OF EXORBITANT PASSION : OR , GROUNDS AGAINST Unseasonable Mourning . SERMON V. 2 SAM . 12.22 , 23. And he said , while the child was yet alive , I fasted and wept : for I said who can tell , whether God will be gracious to me , that the child may live ? But now he is dead , wherefore should I fast ? can I bring him back again ? I shall go to him , but he shall not return to me . THese Words contain Davids answer to a question that was put to him ( in the Verse going before the Text ) by some of his servants . The question was grounded upon their observation of his divers carriage , when the child was sick , and when the child was dead . When the child was sick , he fasted and wept , and lay upon the ground , and prayed ; When the child was dead , he forbeareth , weeping , washeth himself , calleth for bread , &c. And now they ask him the reason , for they thought rather that he would have exprest a greater sorrow , then he had done before , as it may be discerned in the consultation among themselves : every man was loth to tell David of the great losse that was be●…llen him , that his child was dead . When he heard of it , and altereth his carriage , and sheweth himself more chearful , contrary to their expectation ; they plainly put the question to him , What should be the reason of this ? The words I have read to ye , 〈◊〉 an Answer to that question . He telleth them the reason , both of his fasting and weeping in the time of the sicknesse of the child , and of his calling for meat , and forbearing to weep now at the death of the child . The reason of his former carriage , he giveth in the 22. verse ; While the child was yet alive , I fasted and wept , for I said , who knoweth , whether the Lord may be gracious to me , that the child may live ? The reason of the alteration of his carriage , why he exprest himselfe in another manner , upon the death of the child , he giveth in the 23. verse . But now , he is dead , wherefore should I fast ? 〈◊〉 shall return to him , he shall not return to me . In the former part ( the reason of his sad and mournful carriage , during the time of the sicknesse of the child , then ( saith he ) I did fast . ) Yea have first the declaration of his action , and behaviour , and carriage at that time ; While the child was yet alive , I fasted and wept . And the reason of this action and carriage , for I said , Who●… a●… tell whether the Lord will be gracious to me that the child may live ? I shall be brief in speaking of this part only . First for his carriage , I fasted and wept . These are ●…ut external actions : fasting , of it self is not a worship of God but as it helpeth and furthe●… another 〈◊〉 , as it help●…th a man in prayer , as it fu●…eret●… the work of humination , and declareth that ; For neither if we eat are we the better , nor if we eat not , are we the worse , as the Apostle speaks ; And the kingdom of God consisteth not in meat and drink . There is a fast inforced by necessity , that which either is by sicknesse or want , and is meerly civil and outward , without any respect to God. And there is a fast too , which hath a pretence of respect to God , which is not acceptable , as that of the Pharisees , that rested only in the external action . There is a fast that is religious , and accepted of God , and that is that which is both a testimony of the inward humiliation of the soul , as also a help and furtherance of it . Such a fast was this that David speaks of here . A fast that did arise from a sense of his unworthinesse of the creature , and did expresse the sorrow of his heart for sin ; A Fast which he did set upon only for this end , that he might be more free , and more fit for prayer . And so likewise for the mourning , and weeping , he speaks of . It was not such a weeping as ariseth meerly from the temper of the body , as in some that are more apt for tears , are ; such as the tears of Esau to his father , he lift up his voice and wept , hast thou not one blessing more ? blesse me , even me also , oh my father . But they were tears that did arise from a holy affection , from a gracious disposition of heart , from inward contrition and sorrow ; like the tears that Peter shed , when he went out and wept bitterly . They were tears that discovered the inward vehemency of his spirit in prayer : like those tears of Jacob , when he wrestled with the Angel , the Prophet Hosea telleth how he wrestled , he prayed and wept . Such tears were these ; as did expresse the fervency of his spirit in prayer , the earnestnesse of his desire , in putting up this request he had now to God : like those of Hezekiah ; I have heard thy prayers , and seen thy tears , saith God : such tears as God putteth i●…to his bottle : such tears as he takes special notice of . There are no tears that are shed for sin , our of an inward sorrow of heart , that are shed in prayer , to exprese a holy desire , that proceed from an inward inflamed affection and fervency of spirit , but they are very precious with God : as far ( I say ) as they declare the inward truth of the heart , and the inward sense of our wants , and the weight of the petition●… we put up to God. Such were these tears here : I fasted and wept . I will not stand upon this . The reason of this action , why he fasted and wept . I did it for this end , for ( saith he ) I said , who knoweth whether the Lord will be gratious to me , that the child may live ? A man may wonder if he read the former part of the chapter , whence this perswasion and hope should come into the heart of David , that there should be a possibility of having the life of this child by his prayer , whereas the Lord had said before by Nathan to him , that the child should die . Nathan had told him in expresse terms that the child should die , yet he putteth up his prayer for it , and said , Who knoweth whether the Lord will be gracious to me , that the child may live . We must know therefore that God sometime , even in those sentences that seem absolute , implies , and intends a condition . David had respect to such a course as God ordinarily took : he knew well that God at other times had threatned things , yet neverthelesse upon the repentance , and prayers , and tears , upon the humiliation , and contrition of the hearts of his servants , he hath been pleased to alter the sentence , to suspend , nay ( it may be ) wholly to take away and change the Execution . Thus it hath been ; It was so in the case of Hezekiah : The Lord sent as express a message by Isaiah the Prophet to Hezekiah , as he did by Nathan to David : Set thy house in order , for thou shalt die and not live . Yet neverthelesse Hezekiah turneth his face to the wall , he wept , and laid open his request before the Lord : Remember now , oh Lord , I beseech the , how I have walked before thee , in truth , and with a perfect heart , &c. Ye see , the Lord presently sendeth the Prophet to tell him , that he had added fifteen years to his life : and yet the message was carried in expresse words , and in as peremptory terms , as a man would have thought it had been absolute , and no condition intended . The like in the case of Niniveh . Jonah cometh to Niniveh , and began to enter the City , a dayes journey , and he cried , and said , Yet forty dayes , and Nineveh shall be destroyed . Here was the time limited , the judgement declared , and no condition exprest : yet the King of Nineveh humbleth himself , and the people , they fast and pray , and go in sackcloth , &c. and the Lord was pleased to alter this sentence . But some will say , these Examples were after Davids time , What were these to him ? upon what ground did he take this course ? had he any promise or example before time of any such thing as this , that did give him incouragement to fast and pray , in hope that though God had said the child should die , yet it should live ? Certainly David had examples before time of the like nature , when God had threatned judgements , and they did not know , whether the issue would prove or no as they desired , yet they sought God. As in the case of Saul . When the Lord sent an expresse message by Samuel , that the kingdom should be taken from him and given to another , because he had not dealt faithfully in the execution of Gods command concerning Amaleck , yet saith the text , Samuel mourned for Saul still . Insomuch as the Lord questioneth him ; How long wilt thou mourn for Saul , seeing I have rejected him from raigning over Israel : Yet Samuel continued in seeking God : as if he should say , Who knoweth what the Lord will do ? But more expresly David had examples before his time , not only of seeking the Lord , but of a gracious successe , and answer that those had that sought him . As in the case of the Israelites , when there was a discontent among the people , because of the ill report that the Spies put upon the good land , the people began now to murmur against God : Well ( saith the Lord to Moses , ) let me alone , and I will destroy this people at once . Moses setteth himself to seek the Lord , and prayeth , and presseth the Lord with many arguments , for his own glory , for his peoples sake , for his Covenant sake , and many other wayes to spare them . What was the issue of it ? He was heard , the Lord told him that he had heard his prayer , and granted his request , though he would fill the earth with his glory , and all the world should know what a jealous God he was , another way ; yet in this particular he had granted his request , they should not be cut off at this time . So that David had good experience , that though judgement hath been threatned before , yet neverthelesse courses have been taken that the sentence hath been altered , with a change of Gods purpose at all . For God ever intended it to be understood with a condition , if they returned not to him he would go on , if they returned to him , he would not go on . So the purpose of God remaineth unchangeable . yet the sentence according to the externall expression seemeth altered to us : so the change is in us , and not in God. Hence let us note something ( briefly ) for our selves , and that is this ; First , how to understand all these threatnings in Scripture , that seem peremptory and absolute , by this rule . A judgement is threatned , against a nation , against a person , or family , &c. Yea , and it is absolutely threatned in divers places ; because thou hast done such and such evils , therefore such and such things shall come upon thee . All such as these , are to be understood conditionally , though they seem to be expressed absolutely . And the rule , God himself giveth . At what instant I shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy it . If that nation against whom I have pronounced , turn from their evil , I will repent of the evil that I thought to doe unto them . Whatsoever I threatned in my Word , if they turn to me by true repentance , I will turn all that evil from them , that I have threatned against them , and would certainly have brought upon them , if they have not returned . I say , thus we are to understand all these : and upon this ground we may build some further uses , that I will but touch . First , to take off those discouragments , that lie upon the hearts of many ; When they find themselves guilty of a sin against God , when they see , that , sin threatned with severe punishment , and judgement in the word of God : now they conclude their case to be disperate , it is in vain to seek further , to use the means , the Lord will proceed in judgement , and there is no stopping of him . This is an addition to a mans other sins to conclude thus . Mark how the Lord expresseth himself in Ezekiel . 33. The people were much troubled about such things there , say they ; Our transgressions , and our sins be upon us , and we pine away in them , how shall we then live ? The Prophet had incouraged them notwithstanding their great sins to return by true repentance , and they should not perish ; nevertheless they are muttering , discouraged with fear , breaking their spirits , withdrawing themselves from God : the judgements of God are begun upon us , the hand of wrath is gone out against us , we are pining away in them , though we are not wasted yet , yet we are like a man in a consumption , that wasteth by degrees , how shall we live ? certainly we shall die . Saith the Lord , say not thus among your selves , but know if ye turn , ye shall live ; As I live , saith the Lord , I have no pleasure in the death of the wicked , but that the wicked turn from his way and live : turn ye , turn ye from your evil wayes , for why will ye die , oh house of Israel ? Beware of discouragment therefore , it is Sathans device , that when once he hath drawn men from God by a path of sin to hold them under discouragement , that so he may ever after keep them from turning to God again . It was his device whereby he would have kept Adam from turning to God , after he had committed that great sin in eating of the forbidden tree ; He thought of nothing but hiding himself from God , and so he did hide himself amongst the bushes of the Garden : I heard thy voyce , and was afraid , and I hid my self : Mark , here was a fear of discouragement in Adam , that whereas he should have come and fell down before the Lord , and have begged mercy , and said as David here , Who knoweth whether the Lord will be gracious , to me ? He run clean away from God. There is a fear of reverence that keepeth a man with God , and there is a fear , that draweth a man to God : but this fear of discouragement driveth a man from God : and that is the temptation of Sathan , to keep a man from God , when once he hath turned aside from him . Therefore ( that is the first thing ) take heed of such inward discouragements as may drive you quite off . Secondly ; Take incouragement then to seek the face of God in his own means and way . He hath threatned judgements against others for the same sins that ye find your selves guilty of , when they have returned to him , they have found mercy . Return ye to him in truth , and seek his face aright , and ye shall find the same mercy . In the prophesie of Joel , ye shall see there , that though God had threatned judgements ; nay , though he had begun judgement ( for that was the case of those times , judgement was begun upon them ) yet neverthelesse the Prophet calleth them to fasting and weeping , and telleth them , that the Lord is gracious and merciful , and ready to forgive ; and who knoweth if he will return , and repent , and leave a blessing behind him ? Therefore let us do our parts , and seek God in truth , amend our lives , and then no question of this , but that God will return . It is an old device of Sathan , to draw men , instead of Gods revealed will , to look to Gods secret will : whether I be absolutely rejected or cast off or not . But this is not the thought wherein a Christian should exercise himselfe : his main business is this , to make his calling and election sure , by all the evidences of it ; hy a holy life : walk obediently to Gods revealed will , and be certain thou shalt not be rejected by Gods secret will. He never rejecteth those by his secret will , and purpose , and decree , to whom he giveth a heart to walk obediently to his revealed will. So much for that . Who knoweth that the Lord will be gracious to me , that the child may live ? The incouragement is this : That the child may live . But mark his expression , Whether the Lord will be gratious to [ me ] that the child may live . If he had said no more but this , Who knoweth whether the child may live ? A man would have thought this would fully enough have expressed his mind , but there is more in it that could not be expressed without this addition , Who knoweth whether the Lord will be gracious to me , that the child may live ? The life of a child is a mercy to the father , David expresseth herein both his Pitty , and his Piety . His pitty ; He accounteth all the good or ill that befalleth his child , as his own if death befalleth it , he accounteth it as a misery that befalleth himself : if sickness befalleth his child , he accounteth it as an affliction upon himself . This is his natural pitty , that some natural affection of a father to his Child . See such an expression of the woman of Canaan ; have mercy on me , thou son of David , my daughter is miserably vexed of a divel . The Daughter was miserably vexed , and the mother cryeth out , Have mercy on me , There is such a simpathy ariseth hence from the natural and free course that love hath in descending from the Father to the Child . There are not only moral perswasions that may invite and draw on love , but besides that , there is a course of affection , that floweth naturally , and kindly , from the Father to the child : as it is with those rivers that fall downward , they fall more vehenently then those that are carried upward : so the more natural the affection is , the more vehement it expresseth it self in the motion to such objects . Now when the Father expresseth his affection to his child , this is more vehement , because it is more natural , there is more strength of nature in it . I cannot stand upon this , only a word by way of inference , and application to our selves . First ; are natural parents thus to their children ? Then here is a ground of faith for the children of God , that he is pleased to stile himself by the name of Father , and to receive them into the adoption of sons and daughters . This was Davids expression of God. As a father hath compassion of his children , so hath the Lord on those that fear him . And the Prophet Isaiah expresseth it fully : In all their affliction , he was afflicted , and the Angel of his presense saved them ; in his love and pitty he redeemed them , and he bare them all the dayes of old , he bore them upon his wings . This giveth confidence , and boldness to Gods children , in making their requests known to him . This was it that incouraged the Prodigal ; I will arise and go to my father , and say , Father , I have sinned against heaven and bofore thee , &c. God ( saith S. Barnard ) alwayes grants those petitions that are sweetned with the name of father , and the affection of a child . I should hence speak somewhat to children , to stir them up to answer the love of their Parents ; but other things that follow forbids me any long discourse of this . Secondly , here is Davids piety expressed in this , Who knoweth whether the Lord will be gracious to me ? He exprest not only the Pitty and affection of a natural father to a child , but piety also , arising from the sense of his guilt . He was guilty of sin , and by sin he had brought this sorrow upon himself , and therefore who knoweth whether the Lord will be gracious to me , in sealing to me the pardon of my sin this way , in adding this mercy as a further assurance of his love , in granting me the forgiveness of my sin . God had told him by Nathan , that his sin was pardoned , though he told him the Child should die : it may be by the same mercy he will release me from this sentence of death upon my Child , whereby he released me from the guilt of my sin before . Here ( I say ) is the sense of his own sin . The point I note hence is ; That Parents in the miseries that befal their children , should call their own sin to remembrance . All the sorrows , and sicknesses , and pains , and miseries that befall children , should present to Parents the remembrance of their own sin . It was the expression of the Widdow of Sar epta to the Prophet Eliah ; Art thou come to call my sins to remembrance , and to slay my child ? She saw her sin in the death of her Child ; So I say in all the afflictions and crosses that befall children , the Parents should call to remembrance their own sin . But some men will here say ; There seemeth to be no need of such a course , for God hath said plainly , That the child shall not die for the sin of the Parent . And after God cleareth his own waies from inequality and injustice by that argument , The son shall not bear the iniquity of the father . Therefore what reason is there that Parents should call their sins to remembrance , in the miseries that befall there children ? I answer ; Though he say , the child shall not die for the Parents sin , yet we must understand it aright , for what doth he mean by the sins of the Parent ? And what doth he mean by death ? By sins of the Parent , he meaneth those sins that are so the Parents , as that the children are not at all guilty of those sins : then the children shall not die . By Death , he meaneth ( as the word signifieth ) the destruction of nature . So death shall not befall the child for that sin that himself is not guilty of . But how then come little children to die before they have committed any sin actually ? was this for their own sin , or for the sin of their Parents ? I answer , for their own sin they die , for the soul that sinneth it shall die , and all children have sinned : they brought sin into the world , and sin brought death ( as the Apostle speaks ) therefore death reigneth over all , even over those that have not sinned according to the similitude of Adams transgression ; that is , that have not sinned actually as Adam had done , yet nevertheless they die because they have sin upon them , they have the corruption of nature : In sin they were born , and in iniquity their mother conceived them , and the wages of sin is death : therefore they die for their own sin . But what if temporal judgments and afflictions befall them , is this for their own sin , or for the sin of their Parents ? I answer for both ; both for their own , and for the sin of their Parents : for as death , so all the miseries of this life are fruits of original sin , which is an inheritance in the person of every child by nature , as soon as it is born : but yet if the sin of the Parents be added to it , that may bring temporall judgments . There are many instances and examples of this , how God hath visited upon the posterity of wicked persons , the sins of their Fathers , according to that threatning in the second Commandement . And this you shall see , either in godly children of wicked parents , or in ungodly children of godly Parents . Suppose a man leave a great deal of wealth to his children , and have one that fears God amongst them : it may please God to lay some losse or crosse upon him , to the undoing of him , he may utterly be impoverished , and beggered , and deprived of all that means that his father left him by unrighteousness ; He getteth an heir , and in his hand is nothing ( saith Solomon ) that is , God deprived him of all that estate his father left him by unrighteousness . Now I say , here is a judgment upon the father , and yet a mercy upon the child . A judgment upon the father , that all that he hath laboured for , that which he lost his soul for , should be vain , should come to nothing , and not benefit his posterity as he thought . Yet it is a mercy to the child , to the child of God ; He by this means is humbled , it draweth him from the world ; Nay , when God emptieth him of these things that were unrighteously gotten , he giveth him ( it may be ) an estate another way , wherein he shall see God his Father provide for him without any indirect and unlawful courses . So sometimes the very shame and reproach that falleth upon wicked children here , it is a judgment to the parents , and to the children too . Upon the parent , as far as he is guilty of the neglect of his duty , and of evil example , and the like , so he is punished in the shame that befalleth his posterity . As it is a blessing upon a man that he is not ashamed to sit in the Gates ( as Solomon speaks ) no man can upbraid him with his children ; So it is a correction to Gods children , even when their children prove ungodly , so farr as they have been negligent , and careless of their duty . This was the case of old Eli , a good man , yet nevertheless the hand of God was gone out against his house and family , and what was the reason of it ? Because thou honourest thy sons above me , they made themselves vile , and thou restrainest them not , therefore will I bring a judgment upon thy house , at which both the ears of every one that heareth it shall tingle . I say it may come to pass ( and that by reason of that natural affection that is in Parents ) that that misery that befalleth their children , may be an exceeding cross and an affliction to them . God layes sharp corrections on them , when he makes those children which they accounted as comforts , and the hope of their life , to be the very cross , and vexation of their life . There is then ye see , such a course of Gods dealing with men , to visit the sins of the Fathers upon the children : that is , if the children walk in their fathers steps if the child and the father agree in a course of sin : if the father by omission or commission make himself guilty of the sin of the child , &c. and so if the child , either by imintation , or allowance go on in his fathers way , he draweth a greater judgment upon himself , by adding to his fathers sin : and as they are alike in sin , so they shall be alike in judgment . You see likewise for temporal judgments , that God may , and often-times doth lay many sicknesses , and crosses upon the children , for the sin of their parents , that they may be smitten by the judgment that is upon their children , and yet nevertheless the children may be free from sin , for who ever was afflicted being innocent ? Is this so ? then in the first place it should teach Parents to take heed of making themselves miserable in their posterity by sinning against God. There are specially three sorts of sins in Scripture , for which God continueth his judgments upon mens posterities and families . The first are , sins against the first Table , against the worship of God , Idolatry , and such like ; for these God smiteth mens posterities , as we may see in Jeroboam and others ; And so the neglect of dutie , prophaness and negligence in Gods worship : Let thy wrath come upon the heathen , and on the families that call not upon thy name . A family I know , in a large sense , signifieth a Nation , but in a strict sence a family , or posterity ; in that place it signifieth both . A Family or people , that lay aside the worship of God , and the sanctifying of his Name , those that lie under this charge of not calling upon the name of God : let thy wrath come upon them . A second sort of sins , are those against the second Table , unrighteousness , injustice , uncleanness , and the like : for those sins God visiteth mens posterities , punisheth them in their children : sometime by taking them away , sometimes by smiting them with such sicknesses , and temporal afflictions , and chastisements , as Parents have continual matter of sorrow , and humiliation , and calling their sins to mind ; The Scripture is full of instances of this kind . Thirdly , for the neglect of duty to their children , when Parents are too fond and remiss in their education , and careless in their duty : therefore Job was fearful of this , lest his sons should sin against God , and he was continually in prayer , that God would keep them in his fear . Parents , if they would have a blessing continued on their posterity , they should be careful of sanctifying their Families , by the worship of God , and by their walking with an upright heart in the midst of their house , by dealing righteously with men in all their business , not to strive to rear their posterity by wealth , but by grace , to leave them heirs of the b●essing , rather then of much money . That is the way to have comfort in children and posterity . Ye see how few of those that in this Citie , or other places that have got such wealth , thrive in many generations , nay , it may be not in the next generation , but come some to notorious beggary in the sight of others , that others may be warned how they get estates by unjustice and unrighteousness , to leave to their families . There is the judgment of God going along with unrighteous gain , and a sinful life , and falleth upon posterity , as far as they approve of , or walk in their fathers waies . In the second place it should teach children to take heed of the sinful courses of their Parents , if they will not joyn with them in their punishment ; nay , if they will not have the increase of their punishment , take heed , I say take heed of going on in their sins . Remember the charge that the Lord gave concerning Babylon , Come out of her if you will not partake of her Plagues : if we will not partake of their plagues , take heed of partaking in the sins of your Parents . Here was Davids piety , he calleth his sins to remembrence . So ought Parents in all crosses that befal their families or posterity , if any child be sick or weak , or if their be any cross in their estates , or trade , or success in their business , whereby they should maintain their Families , to call their own sins to remembrance , to look over the several commands of God , to see what sins they are guilty of , that they have not yet repented of . Now we come to Davids carriage , when the child was dead . But now he is dead , wherefore should I fast : Can I bring him back again ? I shall go to him , but he shall not return to me . Here ye have Davids carriage , and the reasons why he did not fast . First , because it was against reason , wherefore should I fast ? in this expression , he implieth that he saw no reason for it , and that made him forbear it . Secondly , it is altogether bootless and needless ; Can I bring him back again ? Thirdly , I shall go to him : I have somewhat else to do , then to spend my time in unprofitable forrow , there is a matter that concerneth me more neerly to think upon , that is , concerning my own death , to prepare for that . And Lastly , the last reason is , He shall not returne to me . These are the reasons of the alteration of his carriage upon the death of the child . Concerning sorrow for the dead , ye must understand it of excessive sorrow . Here is not forbidden a due measure of sorrow , that is allowed ; but he speaks of sorrow in the excess . Why should I do this ? The reasons he giveth against excessive sorrow , are first ( I can but give you the heads of things ) because it is a thing against reason . Hence I will note this to you ; That one way to moderate our sorrows , and to regulate them aright , is to bring them to the examination of reason and judgment . When passions sway , when they do not look to the commands of reason , to be subject and ordered according to that , but usurp a rule in the soul above reason , then there is nothing but confusion , and distemper , and disorder , in a mans afections & actions , and in his whole course . A man should therefore consider , what reason there is for every thing . If he sorrow for a thing , what reason have I for it ? If he rejoyce in any thing , what reason have I for it ? Is it worth this sorrow , or this joy ? I say his is the way to rectifie and moderate our passions , and to order them aright , if we trie them all by sound reason . David took this course at other times , Why art thou cast down , oh my soul , why art thon disquicted within me ? Is there any good reason for it ? Reason I say , is a curb and bridle , to stop passion when it is running on its free course . If David had done thus , would he have run out to that excessive expression for his son ? Oh Absolom , my son , my sow , &c. What great reason had he for this ? that Absolom a rebellious son was took away that sought the death of his Father ; that God glorified himself in the punishment of a disobedient , proud , insolent child in the sight of all the world ? Was this a matter for David so much to grieve , and to be troubled at ? If Jonah had done thus , if he had considered what reason he had to be angry ; ( as GOD putteth the question to him ; dost thou well to be angry ? ) Would he not have stopped that Passion ? If Cain had done thus ; if he had put the question to himself as GOD did , Why art thou wrath ? why is thy conntenance fallen ? Or as that great King said to Nehemiah , Why is thy countenance sad ? So if men would put the question to themselves concerning their affections : as , concerning love , why do I set my heart upon such and such things ? and so likewise concerning their sorrow and anger , and every thing , Why is it thus ? As Rebecca said when the children did strive in her womb , so when there is a conflict of passion in the soul against reason , since it is so , why am I thus ? Who art thou that fearest mortal man ? saith Isaiah to the Church . If men I say did thus , they would not break out into such exorbitancy of passions , as commonly they do . The way then to order any affection aright , is to reduce it to the principles of sanctified , and rectified reason and judgement . Let reason be guided by the Word of GOD , and let the affections be ordered by that reason so rectified . Thus it was with man in the state of innocency ; and experience telleth us , that in the state of corruption , all disorder cometh from the want of this subordination of the affections , to reason in their several actions and motions . When a man goes hood-wink'd up and down , he is in danger of stumbling , and falling into one hole or other : this is for a man to walk in darknesse : then a man-walketh in darknesse , when he is not guided in all his actions and affections , by the light of truth shining in his understanding . A man should therefore strive to check himself , and to suffer others to check him , Why is it thus ? If a man cannot give a cause and a reason , it is a passion to be rejected , a distemper o be repented of . This is the first thing ; He saw no reason , therefore he would not do it . The second is this . It was altogether bootlesse , Why should I fast ? I cannot bring him back again . He meaneth , bring him back again to live on the earth . So Job meaneth , when he speaks in the same manner , If a man die , shall he live again ? he cannot be brought again to live , and converse among men . The point I note hence is this . That all the actions , and opportunities of this life cease in death . There is no calling of them back again . No bringing of a man back to take new opportunities , to enioy the comforts he hath lost , and to make use of the means he hath neglected , and to redeem the time he hath slackly let passe . When the request was put to Abraham by Dives , that some might come from the dead to tell his brethren upon earth where he was : No , faith he , that request shall never be granted , that a man should come from the dead , to give warning to the living , much lesse that a man himself should return from thence , to begin upon a new score , a new reckoning , to have a new time appointed , when that time is past over : They have Moses , and the Prophetes , let them hear them . God hath appointed the means , and a time to use the means ; Now they have Moses and the Prophets ; After this life , they shall have none of these means , no time of using them ; The child shall not come back again , nor the man shall not come back again . Death is a strict door-keeper , all that passe out that way , the door is shut on them , they shall never return back . We read of many several Ages that have gone to the place of silence , we never read of any that came thence , to tell what is done there : we never heard of any yet , that came back again to reform his course . A friend with all his prayers and tears , cannot bring back a friend that is dead . It teacheth us a point of wisdom to make good use of our time , the time of grace we have . We draw neerer death every day then other , and when once we are dead , we shall never be brought back again upon the earth ; If a man had all the world , and would give it to obtain an hours time upon earth , to do what he neglected before , he cannot have it : therefore while it is called to day , harden not your hearts : yet a little while and you shall have the light ( saith Christ ) while ye have the light , walk in the light ; Make use of the means of grace : the time may come , when ye may wish ( as Dives is described to wish ) that some body , much more that you your selves might come from the dead . Certainly , if those in Hell were to come from the dead again , though it were to live a hundred years on earth , a holy , strict , and concionable life , to watch over all their wayes , to keep a good conscience towards God and men , they would not omit a duty , nor slight a duty , they would not omit an opportunity , a minute , but spend their whole life in working out their salvations with fear and trembling , they would sleep and awake with fear , lest they should sin , they would be careful that they had no sinful thought , they would be patterns of the strangest expressions of conformity to the rule that can be imagined , if it were possible to be granted . You may easily be perswaded of this , do you that now which they wish for , and wish in vain : make use of the time of grace now , there is no coming back again afterward . Thirdly . A third reason is this ; I shall go to him . As if he should have said , I have another business in hand , now the child is dead , it is not for me to stand blubbering , and spending my time for a dead Child ; I am going to him . The word here is , I shall return to him . Return signifieth , to go back to a place where one was before ; So David shall return to his Child : for he was there before ; there , in respect of his body , the principles of that is in the earth where the Child is , and in heaven in respect of his soul where the Child is : The Body returneth to dust whence it was taken , and the soul to God that gave it . The body is of the dust , and returneth to dust , the soul cometh from God , and returns to God again . Therefore he saith here , I shall return to him , because I came from him . When things are reduced to their principles , the body to the earth , and the soul to God , they are said to return . Ye see the phrase then . The point ( briefly ) is this ; That the greatest care of a mans life , the greatest business he hath to do on earth , is to prepare for death . His business is not to care for his children that are dead , and to spend unprofitable sorrow for them : the main business of my life is , how I shall make my peace with God , and be fitted for death , for I am going thither . We should observe the death of others , to stir us up to a serious preparation for our own death : the Father should be stirred up by seeing his Child dead before him , the elder by seeing the younger die before them : we see how death hath shot his arrowes beyond , and short , and above , and below us , in those that are elder , and younger , and richer and poorer , all forts , he will strike us at last : this thing ( I say ) should stirr us up to prepare for our own dissolution . A man would think that there were no need of such a thing ; the very bare sight of a Corse , or a Hearse , the bare sight of a deed corpse , the bare ringing of a bell , or a Funeral Sermon , should be warning enough to the living to tell him of death . When a man sees a company carrying a dead body to the grave ; he should say to himself ; It may be the feet of these may carry me next . But how cometh it to pass hat it is not thus ? Certainly , there is not power in all examples to work this : it is the work of Gods spirit . Though a man observe the death of never so many before him , yet his cannot work in him a serious care , to make preparation for his own death , except God adde a further work to it . We may see this in the expression of Moses , when so many died in the Wilderness : Lord teach us to number our dayes , that we may apply our hearts to wisdom . As if he should have said , Though so many thousands died in the Wilderness , and that by so many several kinds of death , yet we shall never apply our hearts to wisdom by those examples , except God teach us that wisdom . Therefore we should pray to God to teach us by his Spirit , to make use of Examples . Men must give account for examples as well as for rules ; men must give account for examples of mortality , as well as for Sermons of mortality : therefore let the example of others mortality stir you up to prepare for your own , and that you may do so , be much in calling upon God. Lastly ; He shall not return to me : that is in this sense , to converse on earth , as he had done before ; I shall return to him , but he shall not return to me . He doth but reitterate , and repeat what he had said before in effect . This is the thing then that Parents must make account of , both for themselves and their children . For their children . It should make them moderate therefore in their sorrow for them . God now hath shewed his purpose , and declared his will , therefore we should rest in that will of God. This is the thing that David aymed at . Gods will was not only to take away his child , but so to take him away , as never to return to him again in that manner ; Now God had declared his will , and therefore , Why should I fast ( saith he , ) as if he should say , I will now rest in the will of God. In all the things which we account crosses , and losses , in children and friends , &c. The main business of a christian , is not to expresse sorrow , but submission and subiection to God , to exercise and inure his heart to patience , and to rest in Gods good pleasure and will. As Eli , though he failed in his carriage to his sons , yet he shewed a dutiful respect to God his heavenly father . When Samuel told him the judgement of God that should come upon his house . It is the Lord ( saith he ) let him do what seemeth him good in his own eyes : though it were a heavy judgement , such as whosoever should hear of it , both his eares should tingle , yet it is the Lord , let him do what seemeth him goad . As if he should say ; I have nothing to do in this business , but to subject my self with patient submission , and contentedness to his will , it is the Lord , it becometh not me to contend with him , and to reason with God concerning his work , I confess he is righteous , let him do what see meth him good in his own eyes . And so Aaron . There was a heavy judgement befallen him , his sons were consumed with fire ; yet , the text saith , Aaron held his peace . When God manifested so great wrath to his house , in wasting , and consuming , and burning his sons , for offering of strange fire , yet Aaron held his peace ; that is , he did only mind how to glorifie God by a contented submission to his will. So Job , he heard not only of the losse of his children , but that he lost them in such a manner by a violent death , by a house falling on their heads , yet the Lord hath given , and the Lord hath taken away , blessed be the name of the Lord. Whereas a carnal worldly man would have fallen to strugling , and contending , and quarrelling against God , and so trouble and perplex his own spirit . We do exceedingly imbitter Gods cup , by mingling with it ingredients of our own passions , and so make the affliction more heavy and grievous then God intends it . Here is the reason : we possess not our souls with Patience . When we are sensible of the losse of friends and children , &c. let us learn to make it our business , to think , I have a greater work to do , to prepare for my own death . God in the death of this man speaks to me to prepare for my own ; And then to glorifie God by submission to his will , make it appear that thou acknowledgest a power in God to dispose of thy house , to do every thing , by patiently resting in his will. And yet this comfort is added , though children be took away that they shall not return in an earthly manner , yet they shall in a better manner . Parents are contented to part with their children for a time for their preferment . Children ( though they are very young ) that are commended by the prayers of the godly Parents into the hands of God ; these whose hearts God hath inlarged , and quickned fervently and faithfully to pray in the besalf of their children , they may rest in this assured , that they shall meet at the Resurrection in a better manner , their children shall be better preferred then if they were on earth , and shall be raised up to perfection . Here you see there is not a tooth bred in a child without a great deal of pain , and every tooth cost some pain , but this mortal body shall put on immortality , and this corruption shall put on incorruption ; This weak body shall be made strong , weak children strong without pain . Death endeth these things , and the Resurrection shall present him in a perfect measure of strength in a glorified estate . So much for this text , and for this time . THE STING OF DEATH OR , THE STRENGTH OF SINNE . SERMON VI. 1 COR. 15.56 . The Sting of Death is Sin , and the Strength of Sin is the Law. SOlomon telleth thus , that there is a season for every thing , there is a time to be born , and a time to die : These two are the two great seasons of all men , we are as sure to die , as we are sure we have lived , and every degree of our life , is but a step to our death . Every man of us hath but a part to act here in the world , when we have done that that God hath appointed us , we are drawn off from the Stage by Death . You will say , this is a hard condition for so Noble a creature as Man is to be folded up in the grave , for so fair a beauty as the life of man is , to be closed up in eternal darkness , that man should turn to the acquaintance of dust and worms , and make his habitation with rottenness and loathsomeness , that Death should have the victory of so excellent a Creature , it is a hard condition . The Apostle thinks not so , he thinks otherwise , Death ( faith he , ver . 54. ) is swallowed up in victory ; As if he should say , It need not trouble you to think so of Death , the condition of it is not so strange and hard as men take it to be ; It is swallowed up in victory . If a man have a strong enemy to deal with , it might trouble him , but it is no great matter to deal with a conquered enemy : Christ hath overcome Death , hath conquered that strong enemy , Death is swallowed up in victory . Therefore Saint Paul in the precedent , and subsequent verses of this Chapter , seemeth to insult and triumph over Death , Oh Death ( faith he ) where is thy sting ? Oh grave where is thy victory ? As if he should say , before Christ came and conquered thee , Death thou wert victorious ; so it was . there was a sting in it : before Christ sweetned the grave , there was something that was terrible in the Grave , but now because Christ is come , and hath gotten the victory over the one , and sweetned the other , therefore Saint Paul breaks forth thus into an insultation and triumph . But , how can this be ? Why doth the Apostle thus triumph ? The reason is insinuated in the verse I have read to you , the sting of death is sin , and the strength of sin is the Law. But this is the occasion of trouble to Christians ? No , it is not , thanks be to God , that hath given us victory through Jesus Christ our Lord : As if he should say , I will shew you the reason , of my triumphing over Death , there was a sting in Sin , and Sin is the sting of Death , and the Law is the strength of sin , but Christ hath took away sin , and hath satisfied the Law , sin being taken away , Death cannot hurt me , the Law being satisfied , Sin cannot prejudiceme . This was the cause of the Apostle , and in him of every Christians insultation over Death . The words I have read contain two parts ; First the sting of Death . Secondly , the strength of Sin. First , the sting of death , is sin . Secondly , the strength of sin , is the Law. If there were no law , there would be no sin , and if there were no sin , there would be no death : Sin is the transgression of the Law , and sin is the sting of death . I shall only at this time insist upon the first of these , from whence I shall deliver that , which if it please God to accompany with his Spirit , may be useful to you . The proposition shall be the very words of the Text. Sin is the sting of death . This Proposition I would not have you understaud in this sense only , that death came in by sin meerly in a habit , though that be true too . But understand it in this sense , That all the horrour and terribleness of Death , all the power and rage it hath , whatsoever makes it fearful to a man , it receiveth it all from sin . It is sin that armeth Death against a man , if Death have any weapons against a man , Sin puts those weapons into the hands of Death ; if Death have any poyson against a Christian , the sin of that person putteth that poyson in it . Death may be considered two wayes , either as Christ hath made it , or as we make it . Death as Christ hath made it , is a medicine to a Christian , a passage and entrance to happiness , it is a day of redemption and refreshing , and so we need not be afraid of it . Death as we by sin have made it , is the Pale horse Saint John speaks of in the Revelation , it is as a fearful arrest to the debtor , it hath a sting in it : and so it is feareful . But that I may open this point more profitably , we will inquire into these particulars . First what death the Apostle speaks of here . Secondly , of what sin he speaks of . Thirdly , in what respect sin is called the sting of death . And then we will make the use and application of all this . First , of what death doth the Apostle here speak of , that sin is the sting of ? For answer hereunto , there is a double death , corporal and spiritual . Corporal death , is the privation of the soul : when the soul is severed from the body . Spiritual death , when God and grace are severed from the soul . The Text speaks of the corporal death . Sin is not the sting of the spiritual death , for the spiritual death is sin it self . And hear I will not contend with any man , if he be full of enquiry , but I will distinguish two parts of spiritual death , and I grant in one of them is this sting . In spiritual death therefore , there are two parts , or two degrees ; The first is called , the first death ; That I take to be the death of the soul in sin . The second part is when soul and body are for ever closed up in Hell. And in this part , sin is the sting ; And remember this by the way , Sin is not only a sting now , but it will be a sting to men in Hell : the sting , the deadliness , the exreamity of punishment that is in Hell , it is received all from sin : for the damned in Hell , when they come there , as they cease not to sin , so the sting of sin ceaseth not to be with them : and it may be delivered by conjecture , I think Hell were no Hell , if there were not the sting of sin there . So then you see what death the Apostle speaks of : principally of corporal death , but it may be extended to the second part of spiritual death , for their sin continueth and so the sting remaineth . The next question is , what sin the Apostle speaks of , when he faith , the sting of death is sin ? This is not a time to stir controversies , therefore those ancient controversies , and such as are lately stirred up about original sin , how far it is the sting of death , I let them go . In a word , to let you see what sin is the sting of death , remember this . Sin may be considered two wayes , either as it is intire , untouched , uncrushed . Let that sin be what it will be , whether it be original only , or whether it be any actual sin , streaming from original , whether it be a sin of ignorance or knowledg , whether it be of pleasure or of profit ; A sin immediately that respecteth God , or immadiately respecteth our neighbour , whatsoever the sin be , if it be not touched , if it be not crushed , if it scape uncontrouled , if it be in its native power , and keeps in his kingdome , if it rule in a man ; that sin will certainly be the sting of Death . Every sin vertually is the sting of death , there is an aptitude in every Sin , but in the event that sin proveth the sting of death , that is untouched , uncontrouled . Not every sin in the event proveth the sting of death ; but that sin that liveth in us , or rather that sin that we live in , that ruleth in us , that we affect , and love , this is the Sin that putteth a sting into death . That very sin that thou lovest , and likest so much , and pleadest for , that sin will make death terrible . Secondly ; Sin may be considered as it is galled , and vexed , and mortified in the Soul ; When a man setteth upon the root of Sin , and the way of Sin , and falleth a crucifying the body of Sin , and the members of it , I say , howsoever there be divers motions and stirrings of Sin in the soul ; yet if these be disavowed , disaffected , and mortified , if there be a crucifying vertue , pass over them , if they come not within the judgment to approve them , or within the affections to embrace and like them ; if they come not to be a mans trade , and way , and walk , but fall within the improbation of the judgment to disavow them , and the misliking of the affections to sorrow for them : These shall not be the sting of death , whatsoever the motions are ; But these untouched , unmortified sins , these are the sting of death . Now these are the sting of death , in a double respect ; First , in respect of the guilt ; Secondly , in respect of the corruption . First , they are a sting in respect of guilt . Every Sin remaining unsatisfied for , remaineth with his guilt , and when Sin is not satisfied for , there is the sting of death . When the sinner hath nothing to oppose to the justice of God , for the sin he hath committed , if the Sin be in the book of God uncrossed , be a debt there not blotted out by the blood of Christ ; if Christ have not satisfied for it , if the sinner have not part in him ( as we shall hear anon ) then Sin is the sting of death . And then secondly , they are a sting in respect of the corruption , and filthiness of Sins unmortified . Those filthy sinful motions , those depraving qualities in thy soul that thou likest , and practifest in thy conversation , they give thee up into the hand of Death , to execute his Sting upon thee ; And therefore you that applaud your selves in sin , and will go on in Sin , do so ; But know this , when thou comest to the full strength of thy Sin , let it be what it will , when Death cometh , it findeth the strongest weapon it hath in thy sin : the very power of thy sin armeth Death against thy soul . No man is more obnoxious , and open to the sharpest dart of Death , then that man that will go on in Sin. So you see what Sin is spoken of , that is the sting of death , that Sin is the sting of Death , that a man loveth and doteth on . The third Question is , in what respect Sin is the sting of Death ? First by way of Eminencie , because that then the sting of Sin beginneth most sensibly to work in a man. Not but that Sin hath a sting before Death , but then the deluded sinner feels his sin ; there be divers times that Sin can sting a person before that , but then ( howsoever the sinner hath deluded himselfe , and the word of God , and the world ) he can delude them no more , Death then ( most ordinarily ) sixeth his sting in the soul , and makes the sinner feel the smart of his sin . There be three times wherein Sin can sting a man ; Before death . At death . After death . Before Death . God sometimes letteth loose the conscience of a man , even of the most resolved sinner , of him that bears himselfe up alost in his own eyes in scrone , and contempt of the ministry of the Word : sometime ( I say ) God singleth out such a person , and rippeth up all his heart , strikes his Arrows into his very soul , and stings his conscience so irresistably , that he knoweth not which way to turne form the wrath that boyleth in his soul . And it is one thing to deal with the Minister , and another to deal with God ; When God strikes his Arrows of vengeance into the soul of a sinner , then such a one is stung indeed , this God doth sometimes before death . Nay sometimes God stingeth the consciences of his own children for sin . David cries out , he roared for the disquietness of his spirit , his bones were broken , he was sore vexed , Lord how long ? faith he . If there be such deep disquiet , by reason of this sting in the consciences of good persons ; tell me then , what is the disquiet that springeth from sin , in a Cain , a Judas , when it meets with a dispairing disposition ? Thus you see Sin hath this time to sting , and therefore think not that Sin will never sting till death , sometimes Sin stingeth a man before death . Another time is at death . When Death cometh and arresteth a sinner in an Action from God , seizeth on a person that is under the power of Sin , on one that is in his sins unrouched , howsoever he behaved himself in his life-time , yet then the very name of Death breaks his heart , it apaleth him , and then it stings such a Person . It is appointed ( beloved ) for all of us once to die ; Death will one day arrest every man , but when Death appeareth before a man , that hath not a part in Christ , that is under the power of his sins , when it cometh to a Belshazar , it makes his very joynts to smite one against another , it is a sting to him amidst all those sweet morsels his sins , which he so much affected , and so earnestly pursued , it is a very poyson to him ; nothing is a poyson now to us but sin only ; but then at the time of death sin is a poyson indeed . Lastly , Sin can sting not only before , and at , but after death . Bothat the day of Judgment , and after . At the day of judgement . Is not the concience of a sinner ( think you ) stinged , and his spirit deeply affected , by reason of the great wrath of God that is to be poured out , when he shall cry to the mountains to cover him , when he shall call to those insensible creatures , that are not able to lend him that courtesie to crush him to nothing ? Make this our one cause , think of it , it will be our case , as It is appointed for us all to die , so we must all come to judgement . And after the Judgement , when the sentence , go you cursed , is past , the sting of Sin ceaseth not , no , the worm for ever gnaweth in Hell. It were a happiness for a sinner , if he might only hear the sentence , if this worm might not still gnaw his conscience , but then , this is his burthen , Sin shall sting him for ever . This is the first respect in which sin is called the sting of death , because then Sin stingeth more eminently and sensibly . Secondly , it is called the sting of death , in respect of the metaphor the Apostle aludeth unto , it is taken from the sting of a Serpent , and so Sin is a sting in a double respect ; First in respect of the fearfulness , and then in respect of the hurtfulness of it . First , in respect of the fearfulness ; It is Sin that makes Death fearful to a man. Indeed I confess , that in the best Christian ( though Christ have pulled out the sting of death yet ) there are natural grudgings , and shruglings . As to a Serpent , though the sting be pulled away , yet there are some abhorrings , and dislikes in a man. But then how terrible is Death when it cometh in a compleate Armour , as it doth against a person in whom Sin remaineth in its full power ? it must needs then be terrible . See the differences between two persons , the one is afraid of every one he meeteth , the other is not , what is the reason ? the one is greatly indebted and ingaged , the other is free . So it is with a Christian , and another man , the one cannot hear of Death but his heart breaks , he is full of fear and horrour ; the other heareth of Death , and is only somewhat affected in the hearing of it , but not possessed with that fear as is the other ; what is the reason ? the sting of death remaineth in one , and not in another . Sin therefore is a sting in that respect . Secondly , it is a sting in respect of hurtfulness . The sting of the Serpent is a hurtfull thing , it poysoneth the vitall parts , it takes away life it self . All the evill that cometh to us by death , cometh by sin . Man need not complain of the ilness of the prison so much , as of his own folly , that he ingaged himself in debt , whereby he is cast into prison . Why complainest thou of the misery in Hell ? rather labour to break off thy sins that are the cause of all that misery : all the hurtful quality , and miserable condition that befalleth a person in Death and Hell , is for Sin : the eternal separation of the soul from God , and all punishment that follows after in Hell , are the fruit of mans sin . Hell had not been Hell without Sin : it is Sin that causeth it to become hurtfull . Thus I have explained these inquiries . Now I come to make Use and application , and so conclude the Point . The first Use of this point shall be this ; If Sin be the sting of death , let it be our wisdom to get this sting pulled out in the time of our life . Oh that this people were wise ( faith God ) then would they consider their latter end . If you were wise that hear me this day , you would consider that Death will come , and ( if it be not taken away before-hand ) with a sting upon the soul . My brethren , we have many enemies to deal with , even now at this very instant , but there is yet an enemy , as the Apostle faith , The last enemy to be subdued is Death , he his behind : and here is the difference betwixt Death our last enemy , and some other of our enemies : some other of our enemies cannot be subdued , but by their presence , but ( let me tell you ) this Death is such an enemy , as is never subdued , but by his absence , thou canst never overcome Death in death , thou must not reserve this combat till thou come to the field , but thou must overcome this enemy before he cometh , thou must overcome him in thy life . How is that ? Pull out the sting of him now , then Death is conquered . How will you disarm the tongues of malicious slanderous persons , and deprive them of their viperous speech ? by an innocent life . So , how will you take away the sting of death ? watch against Sin , take away sin , and you take away the power from Death , set upon Sin , and Death is overcome , so much sin as is now dead , so much is Death conquered . I beseech you seriously consider these particulars . First , that it will not be long , ere Death knock at these doors of ours , these houses of clay must shortly be ruinated , we must certainly be resolved into dust . What is this life of ours , but as a ship that is driven by a gale of breath ? When the breath of man ceaseth , the ship lieth in a dead calm . Man goeth to his long home , ( saith Solomon ) and the mourners follow in the streets . Death is our long home , we all are the mourners , we follow in the streets . This dead carcass is an example that leads us to our home , and a sermon to tell us that we must follow : we follow now in a charitable expression , but we shall follow one day , in paying of the same debt . Look over all the times of the world , and the dispositions of persons , look over learning and folly , greatness or poorness , find me a man that escaped Death . Die we must ; and we have need to have this much pressed upon us , for it is a hard matter to beleeve that we must die , that I must be the man that must die : common notice of Death are granted , but that I must die , and lie in the dust , and stand before God , it is a hard matter to beleeve this . And consider this secondly , that Death will be terrible to thee , if he knock and find a sting in thee . Thou that now wilt not be reclaimed from swearing ; Alas what will become of that blaspheming soul of thine , when death shall come and find a sting of blasphemy in thee ? How darest thou think of giving up that swearing soul of thine to the Judge of heaven and earth ? Thou unrighteous person that wilt not sanctifie the Lords day , how darest thou give up that unholy soul of thine to the holy God ? Dost thou think to have an eternal rest in heaven , and wilt not give God a rest here ? So I might say for all kind of sinners . Think of this , take heed lest Death find a sting in thee , for all the sting that Death hath , it findeth in thy self , look to it , thy , condition will be fearful , if Death come and find Sin unmortified , unrepented of in thee . God will certainly bring thee to judgment , for every thought , and word , and action . Thirdly consider this , that naturally we are so tempered , that if Death come , he shall find his weapons , and strength in us , in every man of us , I mean considered naturally . But how shall I know whether Death when he cometh , shall find a sting in me or no ? I will only give you two tryals , you shall know it thus . First , if thy conscience now sting thee for some approved sin , if thou repent not , Death will assuredly meet thee with a sting ; that approved sin of thine will be the ●…ting of death . Conscience will sting a man either for the act done , or for the approbation of the act , if conscience sting a man , for his approbation of a sinful quality , or for a sinfull course , if a man continue in that course , surely that will be the sting of death to his soul : therefore look to thy self , perhaps thou art convicted of such a sin , perhaps thy conscience hath so wrought on thee , that it hath stung thee for such a sin , thou yet approvest thy self in it , and thou wilt go on in thy pride still , in such and such sins stil , thou wilt do so : do , but know this , that stand thou never so much upon thy resolution , Death will certainly come , and if he find thee in such a sin against thy conscience , thou hast reserved in thy self a sting for Death . Secondly , a man shall know if Death come with a sting by this trial that Solomon giveth us in Ec. 11.9 . Rejoyce oh young man in thy youth , and let thy heart chear thee in the dayes of thy youth , and walk in the wayes of thy heart , and sight of thine eyes , but know that for all these things God will bring thee to judgment . If thou live a voluptuous life , Death will certainly come with a sting . Dives he lived a voluptuous life , had he not a sting for it ? So others in Scripture , did not their plentiful tables , and voluptuous courses bring a sting on them ? A voluptuous life makes a sting for Death . When a poor wretch is a dying , and shall begin to reflect back on his life , what have I done ? how have I lived ? so much time I have spent , or mispent in apparel , in vanity , in eating , in drinking , in swaggering ; What comfort is this to his soul ? how can he answer this before God ? this is the very thing that will sting him at such a day , when he can read nothing in his life , but barrenness , and unfruitfulness , nothing that hath honoured God in all his life . Certainly , my brethren , if there be an Epicurious , voluptuous life , this life will provide a sting for Death . Alas you will say , Is it so , then we may fear that Death will seize on us thus , for we confess , we have gone on in a voluptuous life , gone on in sin , that our conscience hath condemned us for , how shall we do to pull out this sting ? I would to God you were thus affected , that you were convicted , what a fearful thing it will will be , if sin remain . But wouldest thou have the sting of death pulled out before death come ? I. How shall I disarme it , that I may look death in the face with comfort ? I. shall give you some wayes and means , remember them , and practise them . First , get but a part in Christ , and the sting of death is gone : thanks be to God ( saith the Apostle here ) that hath given us victory , through our Lord Jesus Christ . It is he that in the Revelation is said to have the keyes of Hell , and of death : they are under his command and subjection , he is victorious over them , he hath vanquished them , so that if a man have Christ , he hath victory and power over Hell and Death . I told you in the beginning , that that which giveth a sting to Death , is the guilt of sin : It is so , and it is a fearful sting : Now that which takes away the guilt of sin , is Christ . If Christ be mine , I have enough to answer the guilt of sin , Therefore the Apostle saith , Death cannot separate from the love of God in Christ ; What shall then ? Indeed nothing , it is not the guilt of his sins , Christ hath satisfied from them . So that if thou wilt have the sting of death out , get faith in Christ : if thou be not hidden in the clefts of that Rock , in the blood of Christ , if Christ be not thy Justification , and thy righteousness , what hast thou to answer the Justice of God ? you must die , and stand before God , and how can you stand before God in your sins ? you cannot without Christ , why do you not then study more for Christ ? Why do you not labour for faith in him ? It will be your wisdom to labour earnestly to make sure of him , if you have him , the sting of death is gone . Death cannot hurt a person that hath Chri●… . Get faith in Christ therefore , that is the first . Secondly , 〈…〉 would not have Death terrible , and fearful to you : labour for sincerity . 〈◊〉 ●●ethren , it is a marvellous thing , and yet the truth , uprightness , and sincerity 〈…〉 is an enabling grace . All the particular things that we account particula●●●●●●wise they have not an inabling vertue in them . Some persons have a great d●●● of learning and wit , and many friends , much riches , and the like ; yet there cometh an occasion sometimes that puzzleth all these , there cometh an occasion sometimes , that a mans learning is of no use , and natural parts and wit cannot help , and riches cannot inable him . What time is that ? The time of death , the heart of a man is put to it at such a time , and now these shrink , nothing can inable a man agai●● fear so much , as sincerity and uprightness . When the Prophet Isaiah , told 〈◊〉 from God , that he must die , he flieth to this , Lord remember how I have 〈◊〉 fore thee with an upright heart , and done that which was good in thy sight . When Death cometh to a wicked voluptuous person , and telleth him , I am here come for thee , thou must appear before God , what can this man say ? Lord I have lived before thee , a voluptuous , proud , wretched life , I was a scorner of thy Word , a conten●…er and persecutor of thy people , a swearer , &c. What though perhaps he can say , Lord I have heard so many Sermons , I have been so much in conference , and the like , will this inable a man against the fear of Death ? No , nothing but this , that he hath a sincere heart , that his heart is unmixed , that sin is not affected in his soul , that there is no sin that he would live in , no duty that he wonld not do , Lord remember I have walked before thee uprightly ; I say , nothing will inable a man more against fear then sincerity , and nothing disgraceth , perplexeth the soul in an exigent , more then 〈◊〉 . It is sincerity that takes away the sting of Death . The Apostle in R●…m . 14. saith he ; No man liveth to himself , but if he live , he liveth to the Lord ; and if he die , he dieth to the Lord , whether we live or die , we are the Lords . Here is the comfort , we are the Lords , saith he . How proveth he that ? We live unto him : That is the work of a sincere heart ; A true Christian liveth not to himself , but to Christ ; Now if thy conscience give thee this testimony , I have lived unto Christ , then whether I live or die , I am the Lords ; the Apostle concludeth it . So right is that of Solomon , Riches availeth not in the day of wrath , but righteousness delivereth from death . Thy righteousness and sincerity delivereth thee , not from dying , but from death ; It takes away the sting and power of Death , Death shall not be death to thee , it is only a passage to thee . Therefore remember as to get a part in Christ , so to get a perfect , and sincere heart , and then the sting of death is gone . But a hypocritical divided heart , a heart and a heart , that will sting a man. That is the second . Thirdly , wouldest thou have the sting of death pulled out now ; Then mortisie thy sins now , do it presently . Remember what Saint Paul saith ( but I think he speaks it in respect of afflictions ) I profess by our rejoycing in Christ Jesus , I die dayly . If it be meant of afflictions , yet it should be verified of us in respect of sin , die dayly to sin , and then the sting of death is gone . Oh beloved , our condition will be sad , and discomfortable , when at once we must enter into the field with Death and Sin ; he that dieth daily to Sin , he hath nothing to do with Death when it cometh ; Death may come to such a party , but cannot hurt him , he may rest quietly when it cometh . And observe it , so much sin as thou now sparest , so much sting thou reservest for Death , and is it not folly in a man to spare sin that giveth a sting to Death ? But now , as a man is to crucifie evey sin , ( let me put in this caution , and remember this advise ) As the sting of every sin is to be pulled out , so pull out especially the sting of that Sin , that now stingeth thy conscience , that now lieth upon thy conscience ; for if it work now , it will work fearefully at death : Death doth not lessen the work of sin , but inrageth it ; God will then present and set thy sins in order before thee : perhaps God hath brought thee here to day to hear this Word ; get thee home , and set thy soul in order . The love of Sin , and the fear of Death , seldome part , and where Sin is much loved , Death will there be much feared ; Death is never more terrible , then where sin is most delighted in . Therefore crucifie sin , if thou wilt have the sting of death taken away . It may be thou thinkest it is a troublesome work : but remember , that those sins which thou now so much delightest in , and lovest and livest in , will then prove the sting of death to thee ; If a man would spend his time in the mortisication of sin , when death cometh , he should have nothing to do , but to let his soul loose to God , and to give it up to him , as into the hands of his most faithfull Creator and Redeemer . And is it not an excellent thing for a man to have nothing to do with Death when it cometh ? Lastly , here is a use of comfort . If it hath pleased God to give any of us the grace to pull out the sting of death , it is a great comfort . But Death is approaching , you will say . Oh but Death is disarmed , the sting of it is taken away , what a singular comfort is it then to you that Death is coming ? Indeed all the comfort that the soul is capable of is this , that the sting of death is took away ? Now when Death cometh upon such a man , it doth but free him from all that state of misery he is in here , from all that extremity of condition that he is put into , from all those diversities of occasions , pressing occasions , of tumbling about in the world , Death doth but put an end to all . And ( which is an excellent comfort to a Christian ) Sin is ended with Death : what afflicteth the soule of a Christian , but that he carrieth about him a body of sin , and of death ? This was a trouble to Saint Paul , and is to every true Christian . Now , when Death cometh , there is an end of this Body of sin , thou shalt never sin more , thou shalt never grieve the Spirit of God more , thou shalt never be clogged with such imperfections , and infirmities in duty : that death , that cometh to thee , shall pass thee , to the fruition of eternal glory , and what canst thou desire more , then to be happy in eternal glory with God ? THE DESTRUCTION OF THE DESTROYER : OR , THE OVER THROW OF THE LAST ENEMY . SERMON VII . 1 COR. 15.26 . The last Enemy that shall be destroyed , is Death . DEATH is a Subject that a Christian should have in his thoughts often , and neither the hearing , nor thinking , nor speaking of it can be unseasonable for any place or person . We have heard that the life of Philosophers , is nothing but a meditation of Death : and certainly the life of a Christian much more should abound in such meditations . No man can live well , till be can die well . He that is prepared for Derth , is certainly freed from the danger of death : neither is there any so fit a way to be ready for it , as to be osten minded of it . Therefore I have made choice at this time to speak of this verse , wherein ( ye see ) the Apostle declareth , and leadeth us to treat of four things . First , that there is a Death . Secondly , that this Death is an Enemy . Thirdly , that this Enemy is the last Enemy . Lastly , that this last Enemy shall be destroyed . A word or two of each of these parts . First ; Death is . Ye know that well enough , your eyes shew it you daily : our senses declare it so plainly , that no man is so senseless that knoweth it not : It is agreed upon by all . Only for your better furtherance to make use of this point , let us acquaint you with that which nature will teach ye concerning Death . Secondly , with that which Scripture will teach you , above , and better then Nature . Nature sheweth ye concerning Death , first what it is . And then , Secondly , what Properties it hath . It telleth us this , That Death is in absence from life , a ceasing from beeing , when one was beeing , to be thrust ( as it were out of the present world , and be cast some where . This is all that Nature informeth us concerning the Essence and Being of Death . Death is a deviding of us from this life , and from the things of this life , and sends us abroad we know not where . Secondly , Nature teacheth us three Properties concerning Death . One , that it is universal ; It hath tied all to it , high and low , rich and poor . Death knocks at the Princes pallace , as well as at the poor habitation of the meanest man. It is a thing that respects no mans greatness , it regardeth no wealth , nor wit , nothing ; Death takes all before it . That Nature teacheth too . Secondly ; Nature teacheth that Death is inevitable . If a man would give all the world , he cannot thrust it out of doors . It takes whole Armies as well as one man. It scorneth to be resisted by the Phisitians : there is no words , no means to escape it . It is such an enemy as we must grapple with , and it will conquer . This Nature teacheth . Again , Nature teacheth that death is uncertain . A man knoweth not when Death will come to him , or when it will lay hold on him , or by what means it will setch him out of the world . It may fetch him out of the world at any time , or in any place , and by such occasion , as it is impossible for any wit to think of before . This is in substance all that Nature teacheth . And the knowledg of this , it is for good use , as well to remember and consider it , as to understand it . But now I go on to tell ye ; what the Scripture teacheth concerning Death : for that giveth a perfecter and larger information of the thing , then the dim light of Nature . The scripture then ( over and above that which Nature sheweth ) telleth us concerning Death these things . First , it sheweth better what it is ; and then , It sheweth whence it cometh , and what are the causes of it . Thirdly , it declareth the consequences what follow upon it . And lastly , and bestly , it tellech us the remedy against the ill of Death . In all which Nature stumbleth , and can do little or nothing . First , the Scripture telleth us what it is ; It telleth us how that it is the disolution of a man , not the annihilation ; It doth not make him cease to be , but takes asunder awhile the soul from the body : It carrieth the one to the earth , and the other to another world : so that both continue to be , though they be not united as before . The word of God teacheth us , that he hath created the world ( as it were ) a house of three Stories . The middle is this present life where we be . And there is a lower place , the Dungeon , a place of unhappiness and destruction ; there is a higher place , a pallace of glory . According as men behave themselves in this middle room ; so Death either leadeth them down to the place of unhappiness , or conveyeth them up to the pallace of glory and blessedness . This , Nature is ignorant of , but the Scripture is plain in . The rich man dieth , and his soul is carried to Hell ; the poor man when he died , his soul was advanced to Heaven . So that Death is nothing but the messenger of God to take the soul out of the body , and to convey it to a place of more happiness , or more misery then can be conceived . Secondly , the Scripture acquaints us further with the cause of death . Philosophers wondred since nature desireth a perpetuity , and continuance of it self , that man should be so short a time in the world . The Scripture endeth this wonderment and tels us that man indeed was made immortal , to continue for ever , and should not have died : but sin came into the world , and by sin death . Death is the mother of sin , and of all misery , that by little and little draweth to death . I say sin : the first sin of our first Parents whereby they transgressed that most easie and equal mandate about eating the forbidden fruit . That transgression that was the treading under foot the covenant of works , and the disanulling of it , that sin let in Death at a great Gap : and now it triumpheth , and beareth rule over all the world . Nature cannot tell which way in the world a man should die so soon , and that he that is the Lord of all creatures , should be inferiour to a great number of them in length of life . But the word of God unriddleth this riddle , and telleth us that God made man , that he might and should have lived for ever , but Sin coming , and coming in the person of the first man , it brought death , and made all men mortal : and when sin entred . Gods curse came , and that working upon us poor and miserable creatures , it is the cause that we cannot continue long here . It was equal that death should follow sin , for since God made man to obey his will , when man had unfitted himself for Gods service , it was reason that he should have a short continuance of life , for the longer he endured , the more he would abuse himself . Ye see then two things that the Scripture teacheth concerning death . The third thing it sheweth is , what followeth after death : and that is plain ; It is appointed for all men once to die , and after death cometh judgment . Narure never dreamed of judgment after Death , but the Scripture telleth us , there is a judgment after Death . Judgment , what is that ? Judgment ( ye know ) is a calling of a man before Authority , a looking into his wayes , a considering of his actions , a finding out whether he be a sinner , an evil-doer : and if he find him so , to passe sentence according to his evil deeds . When God hath took the soul from the body , he takes the soul first , and after both soul and body , and presents them before his own Tribunal , and there searcheth into every mans life , ransacks his conscience , looks deep into his conversation , and inquireth into his secrets , openeth his actions , and whole carriage from his infancy to his last breath , and findeth out the things that he hath done , and passeth sentence according to that he hath done . This Indgment hath two degrees . First assoon as a man dieth . No sooner is the soul separated from this case ( as it were ) the body , but instantly it is presented before the Lord Jesus Christ , and there he passeth sentence , either that it is a true beleever , a godly liver , a person united to Christ , that walked as becometh the Gospel of Christ , and then it receiveth glory , and joy , and bliss for the present , more then tongue can express . Or else it findeth against him , that he was a sinfnl man , a wicked man , a hyyocrite , a dissembler , one that named Christ with his tongue , but did not depart from iniquity , nor live according to the Gospel of Christ : and then he is delivered up to Satan , to be hurried down to Hell , and there to suffer the wrath of God according to the desert of so great wickedness . This particular judgment passeth upon every soul assoon as it leaveth the Body . Then followeth the great universal Judgment , when soul and body shall be reunited , and stand before God : every particular man that ever hath been , is , or shall be , every man shall appear in their own persons , their whole lives shall be laid open , all secret things shall be made known , for God ( faith the Apostle ) shall judg the secrets of all hearts by Jesus Christ according to my Gospel . This is the third thing that the word of God informeth us concerning death , that nature could never do . The last , that is the best , the Scripture giveth us a remedy against the ill of death . It is a pittiful thing to hear of mortality and sickness , if there were not a good Potion or Phisick prescribed to ascape the ill of it . To hear tell of Death , and so tell , as the Scripture saith , that it is a going to another world of weale or woe , and not to hear of a remedy , it is woful tydings , and would wring tears from a hard heart . But the Scripture makes report of death , not only tollerable and easie , but comfortable and gladsome to a Christian heart : for it sheweth by whom , and by what means we may infallibly , and certainly , escape all the hurt that Death can do : Nay , by what means we may order our selves so , that Death may be beneficial to us . What is that ? In one short word ; It is Christ ; I am the resurrection , and the life , he that beleeveth in me , shall never see death . He meaneth to hurt himselfe . Again , This is the message , that God hath given us life , and this life is in his Son. And He that hath the Son hath life . Our Saviour Jesus Christ came into the world ( as the Apostle telleth us ) that he might destroy him that had the power of death , and so set them at liberty , that all their life-time were in bondage under the fear of death . And Saint John saith ; He came into the world to destroy the works of the devil : which are sin and death . So that now Death hath lost his sting , because Christ overcame it : in dying he slue Death , and was the death of Death : this man Christ , God and Man , he offered himself to his Father as a Sacrifice for the sins of the world , and dying a cursed death upon the Cross , so satisfied the justice of God on the behalf of all those that are in him , that death can do them no harm : It is nothnig else but a passage to eternal blessedness . Oh blessed be the name of God , that hath been pleased to provide so perfect a remedy against so mortal an enemy : and to lay it open so clearly and plainly in the Gospel . Ye have heard of those things that I thought to put you in mind of concerning Death , and so I have done with the first point . The second is , That Death is an enemy . Therefore the Apostle Paul telleth us of a certain sting it hath , Oh death where is thy sting ? It is an armed enemy , it cometh as a Serpent with a sting that entreth into a mans soul , putteth it to exream perplexity , if he taks not order to disarm this enemy . An enemy ye know is a person that setteth himself wilfully to hurt , a man may hurt his neighbour , either through indiscretion , or unadvisedness against his will , or he may lay wait to do him hurt , intending misceif , and seeking to peforme somewhat that shall be injurious to him . We call not him an enemy that we receive a little hurt from against his will , contrary to his purpose and intention : but he that studieth , and before-hand desireth to be an enemy , Now Death ( as we may say ) studieth our hurt in all extremity before-hand . There is but two sorts of hurt that can come to a man. One is , to deprive him of that which is beneficial and comfortable , to rob him of all that is contentful to him in this life . As when a company of Foes break into a Nation , they burn their goods , and spoyle their houses , and rob and take away all that is comfortable to them , so much as they can . Death is such an enemy : It desireth to bereave a man of that necessary contentment he hath . When it meeteth with a learned man , it takes away all his learning at one blow , assoon as he is dead , he ceaseth to be a great scholler . It cometh to a rich man , and robs him of all his goods at one blow too : though he have millions , Death causeth all to be another mans . When it cometh to a King , it pulleth him beside his Throne , takes his Crown off his head , and casteth both him and it into the dust , he is King no longer when he is dead . And so in all the benefits of this life , it takes away the pleasure and contentments of a man ; it takes away the husband from the wife , and the wife from the husband ; it devideth children from Parents , and Parents from children : all the benefits that this life afford , Death strippeth a man of them all , and turnes him naked out of the world , just as he came he must goe , and carry nothing in his hand : Death will not admit him to take one farthing , or any thing else with him . So he is an enemy , for he spoileth us of whatsoever is desirable in this life . But he is an enemy also in inflicting a great deal of ill upon men . So death bringeth torment for the present : It is a terrible thing to wrestle with ; it makes a man bleed , and sweat as it were : No man can incounter with death , but he feeleth anxiety and vexation of body and mind , ( unless he have comfort from above to enable him to wrestle with it , but ) in his own proper nature it is so furious an enemy , that it doth not cease till it hath dragged the soul into the presence of God , and after , from his Tribunal to the torment of eternal fire in Hell. That succeedeth death , for naturally of its own nature it tendeth to the destruction of man , because it is a fruit of sin , and therefore must needs he the perdition , and overthrow of the soul . For sin bringeth destruction in regard it makes God angry with us , and separateth from him , and by consequence from all manner of comfort : and in regard it separateth from him , it bringeth all manner of ill , his wrath , his hatred , and ill will the greatest of all . Death ( I say ) properly , and of it selfe intendeth , and seeks to draw all those that it layes hold on to a state of everlasting unhappiness , therefore it is an enemy . So you see the second point opened . The third is , that Death is the last enemy , after which there shall be no more . But I must tell you to whom it is the last , not to all . For there are a generation of men that shall feel death to be the last of enemies , and in a manner the first . But to the Saints and those that are prepared for death , and those that will use the remedy , to these , and these alone , death is the last enemy : after once they have grappled , and fought , and encountred with this enemy , they are at peace and rest ; as he saith , Happy are they that die in the Lord , for they rest from their labours . There is no more toyl and misery to a good man after death . And why ? Because , death separateth sin from his soul , as well as the soul from the body , and so taking away the cause of unrest , it must needs take away misery and unhappinesse it self . Indeed properly , Death doth it not , but the Lord Jesus Christ by death . For it pleaseth him when his servants leave this world , then they are fit to enter into a place of happiness in another world , which they could not be , except they were freed from sin . Death is the daughter of sin , and with a happy patricide ( as it were ) at once it destroyeth it self and sin : and therefore it takes away all misery , because it takes away all sin . Therefore it is the last enemy , because it killeth the worst of our enemtes , for when we are dead , there shall be no more enmity between God and us , and so no more enemy . This is the third point . The last is , that this enemy shall be destroyed . A thing is destroyed , abolished , when its self ceaseth to be , and it took out of the way , and when all the ill effects that it would produce , and effect or hath , are removed . So the Lord Jesus Christ abolisheth Death , he destroyeth it , that it shall never again be known in the world , or felt by his servants : and he preventeth all those evill effects that it would work in the soul for eternity , and removeth all the ill effects of it , that it hath wrought on their bodies for the present time . Death takes away a mans goods for the present , Christ abolisheth that , he giveth everlasting substance in heaven . Death takes away friends . Christ abolisheth that , he sends us to heaven , where we have more friends and better . Death brings the body to rottenness and corruption , it laieth it in the dust , turns it to putrifaction , Christ abolisheth that , at the Resurrection it shall rise again in glory . How that is done the Apostle tells us in the end of this chapter ; The body shall be laid in the dust , a weak and feeble , a mortal and natural body , but it shall be clothed with immortality ; This mortal shall put on immortality , this corruptible shall put on incorruption , then shall be fulfilled that saying , Death is swallowed up in victory . But this is also limited , it shall be destroyed , to whom ? To those that use the remedy , those that partake of Christ , those that have put on him , that is the Resurrection and the life . Thus I have laid before your eyes briefly these four things , that the Apostle leadeth us to treat of concerning death . That it is . That it is an enemy . That it is the last enemy . And that it shall be destroyed . Now I desire to apply this , and to make use of it . First , I shall be bold to play the Examiner , to search each conscience a little . Brethren , let the word of God enter into your souls . Ye hear that there is a death , and that this death is a sore and bitter enemy : and ye hear that to some sort of men it is the last enemy that ever they shall encounter with , and be freed from all the hurt of it , it shall be utterly destroyed . Now do so much as discend every one into himself , and inquire what care there hath been to prepare for death , to make use of the remedy against death : what time and paines hath been bestowed to seek to get that that is the only means to escape the Dart of this enemy , and that that is the only cause to procure this enfranchisement to the soul , from that that else will destroy all . A man hath not fitted himself to encounter with his enemy , when he looks after wealth , and followeth the pleasures , and contentments of this life ; these things will do no good , they will be rather a burthen to the heart , and vexe the soul , and increase the mischief , laying more sin upon the soul , and giving death darts to pierce the soul with . But when is a man fit for death ? and who may encounter with this enemy with safety ? I will tell ye ; That man that takes the greatest care to disarm death of his weapons , to arm himself with defensive weapons against death . If an enemy come upon a man with good weapons in his hand , and find him altogether unweaponed , it is hard for a naked unarmed man to deal with him : it is hard for a man that never thought of it before , to fight with one that is skilful at his weapons . Death ( I told ye ) is an enemy , and an enemy that is skilful in his weapons : and the weapon of death it is our own sin . Death bringeth nothing with it to hurt a man ; It findeth with us , and in us , that whereby to hurt us ; so many corruptions as are in thy heart , so many weapons ; so many idle words , so many bad deeds ; so many swords to pierce thy heart . Death maketh use of those weapons it findeth in our selves , and with them he destroyeth , and killeth , and brings us to perdition . Now , what have ye done ( beloved ) to disarme death ? what care have ye taken to break sin apieces , that it may not be as a sword ready drawn for the hand of death when it cometh ? as Arrows in a Bow , to shoot at you , when Death layeth hold on you ? That man that hath took no care to overcome sin in the power of it , and to get himself free from the guilt and punishment of it , is unfit for death . If death come upon him , and find his offences unrepented of , unpardoned , unsubdued , he will so order those offences , that he will thrust them into his foul , as so many poisoned Darts , that will bring sorrow , and anguish , and vexation , and destruction to all eternity . Ye may see then whether ye have any fitness to meet with this Enemy , whether ye be in case to fight that battel , that of necessity ye must ; for Death ( as I told ye before ) is enevitable . If ye have not ; Get alone between God and thy self , and there call to mind the corruption of thy nature , the sins of thy childhood , of thy body , of thy mind , bring thy soul into his presence , confess thy sins , with an endeavour to break thy heart for them , and to be sorry for them , mightily crying to him in the mediation of that blessed Advocate Jesus Christ , that died on the Cross , to pardon , and to wash thy soul in his bloud , and to deliver thee from the pollution of thy sins . Beg the Spirit of sanctification to bear down those sins , and subdue thy corruptions . Bestow time to perform these exercises daily , carefully present thy self before God , thus to renew thy repentance and faith in Christ , to make thy peace with God : Labour to purge away the filthiness of thy sin , and then whensoever Death cometh , thou shalt find in thy self sufficient against it , thou hast disarmed it . But if ye spend your time in pursuing profits , and pleasures , and follow the vanities of this life , and either ye do not think of death , or ye think of it no otherwise then a heathen man would have done , to no purpose ; ye think of it to enjoy the world while ye live , because ye know not how soon death will end the world and you , if you play the Epicures in the thought of Death , to annimate you to enjoy the outward benefits of this life : to think of it to no purpose , but only to talk and discourse now and then as occasion serveth : then Death will find your souls laden with innumerable sins that repentance hath not discharged , and undoubtedly it will bring eternal perdition . Have ye thus disarmed Death ? But again , a mans self must be armed , or else he cannot incounter with his enemy , What is our Armour against Death to keep off that blow . The Apostle in one word sheweth us these Armours , when he saith , a Breast-plate of faith , and love , and the hope of salvation a Helmet . If a man have got faith to rest on Christ alone for eternal happiness , and his soul filled with the hope of glory , and salvation through him , and then with love to him , and his servants for his sake ; These three vertues will secure a man against all the hurt that death can doe . Faith , Hope , and Charity , the Cardinal vertues that Christian religion requires , and commands us to seek , these are Armour of proof against all the blows of death : he that hath them shall never be hurt of Death , because he shall never taste of the second death : he hath only to wrestle with the first Death , and there is no terrour , nor terribleness it that , if a mans heart be secure by these Graces . Faith whereby we depend on Christ , and on him alone for grace and salvation , bringing hope whereby we expect and look for salvation of our souls by his blood according to his promise , and working charity whereby we love him for his goodness , and his servants for his sake ; ( If it be charity not only of the lip to speak well , but that that produceth wel-doing ) I say this is that makes us that death cannot separate us from Christ , but the further we are from life , the neerer we are to him , for when this outward tabernacle of our house is dissolved , we have a building with God eternal in the heavens : and death to such a man is nothing but the opening of the door to let him out of the dungeon of the world , and to place him happily in the Pallace of eternal blisse . I pray enter into consideration how ye have behaved your selves in the course of your lives , whether as Heathens , or as Christians . A man that takes no care to prepare for death , though he come to the Church from Sunday to Sunday , and partake of all Gods ordinances , yet if the consideration of death be not so imprinted in him , that it become a motive to him to labour for Faith , and hope , and charity , and to endeavour to edifie himself in these graces , he liveth as a Heathen or an Infidel : and when death cometh to him , it will do him more hurt , then it will an Infidel , because by how much God hath given him more means to escape , and by neglecting those means , as his sin is greater , so shall his punishment be . Secondly , if ye have been careless for to prepare for this enemy ; Now be ashamed of it , and sorrow for it , let your hearts now smite ye , and ake within you : Oh foolish man or woman ( say ) I have lived twenty , thirty , forty , fifty years , and some more ; I have laboured against other enemies , if men had any thing against me , I would be sure to take order ; I have laboured for the things of this life , for riches and friends , and give my self leave for to enjoy pleasures , and taken pains to doe good to my body : but all this while it never came into my heart seriously to think , I must die , and after that comes Judgement , that I must stand before Gods Tribunal , and give account of my wayes ; I have not laboured to beware of Death and of sin : nor to kill my corruptions , I have not laboured to increase in Faith , and hope , and charity ; I have left my self unarmed against the last and worst enemy . Oh what folly is this , to live in the world many a long day , and never to consider , that there will be an end of all these dayes , and the end of those , the beginning of another life , and a life that will be infinitely more miserable then this . If this ( beloved ) have been any of your faults to be carelesly forgetful of your latter end , not to consider of your departure hence : if the world have so tempted you , and pleasures have so enamoured you , that you have forgotten your latter end , blame your selves , it is the greatest of all follies . And that I may disgrace this folly , and make you ashamed of it ; Consider a little . That this is to be like children ; The Apostle biddeth us not to be like children in understanding : but he that forgetteth Death , and is careless to prepare for it , is a very child . A little one never thinketh he shall ever be a man himself , and maintain himself , and live in the world by his own labour , or by that he shall have from his friends , he careth for nothing butmeat , and drink , and sport , and pastime : we blame their folly , andlaugh at it as rediculous , and therefore by our diligence we prevent that ill that might else come upon them . Is it not thus with many of you ? ye live and build houses , and raise your names to be glorious , and to make a fair shew in the world : but to get grace , and to get faith , and hope , and love , and repentance , none of your thoughts almost run that way , scarce any of your thoughts are so bestowed . Is not this to be children in understanding . Again he is a foolish man that knoweth he shall meet an enemy , and will not prepare . If a man should hear of twenty or thirty thousand souldiers were gathered against the City , and besieged it to destroy it ; He would not be so foolish , and so simple then , as to bestow himself in his trade , and to follow his business , and to give himself to merrimeut , but he would get his weapons , and he would look about him , help to arm the City , and to make it strong . Why do ye not consider that your soul is as a City ? Death will come against it , and batter you with sickness , with pains , and at last will certainly take it , and if the soul be not prepared , will carry it to Hell fire . Why will you be so retchless , and sensless to eat and drink , and labour to grow rich , to bury your selves in eatrthly labours , and never think how to escape , how Death may be kept out , that will destroy soul and body ? I presume you are ashamed of this folly by this time , I hope ye will go away with remorse and sorrow , for so carelesly neglecting a thing of so great importance to be provided for . In the third place therefore I entreat you , begin this great work this day . Consider ( if you have not begun ) the enemy lieth in wait for thee , oh man or woman , if thou be never so young , thou maist meet with him before night , if thou be old , thou must meet with him ere long . Prepare for him betime : think what an enemy may encounter thee in the way . If a man be to travel , though he be not assured to meet with an enemy , yet he will strive to get good company , and weapon himself , he will carry his sword , something he will do , that if a theef come to rob him he may be able to prevent the danger . Beloved , think that there is an enemy that way-laies us , as we go along in the world , one time or other he will be sure to come upon us : therefore stir up your selves , begin this day to prepare for this enemy . How shall I prepare for Death ? I told you before , it is not amiss in a word to repeat it : Get Faith in Christ , and Hope , and Charity , and repentance . These will be means to prepare and help thee against Death . Therefore ( if hitherto thou have not ) lament and bewail the sinfulness of thy nature and life . Assoon as thou art out of this place , get thee into a solitary room , fall upon thy knees , lament thy sins , the ilness of thy nature and carriage , rehearse thy wayes as much as thou canst , condemn thy self before God , mightily crie for pardon in the meditation of his Son , and never leave sobbing and mourning , till he hath given thee some answer that he is reconciled . And then strive to get faith in Christ , call to mind the perfection of his redemption , the excellency of his person and merits , that thou maist repose thy soul on him , that thou maist say , though my sins be as the Stars , and exceed them , yet the merit of my Saviour , and his satisfaction to the justice of God it is full : in him he is well pleased and reconciled , I will stay on him , Lord Chiist , thou hast done and suffered enough to redeem me and Man-kind , thou hast suffered for the propitiation of the world , though my sins deserve a thousand damnations , yet I trust upon thy mercy , according to the Covenent made in thy Word . Thus when a man laboureth to cast himself on Christ , to lay the burthen of his salvation , and to venter his soul on him , now he hath beleeved , this Breast-plate , Death is not able to thrust through . And then , labour that this faith may work so strongly , that it may breed Hope , a constant and firm expectation grounded on the promises of the Word , that thou shalt be saved , and go to Heaven , and be admitted into the presence of God , when thou shalt be separated from this lower world . He that is armed with this hope , hath a Helmet , Death shall never hurt his head ; it shall never be able to take away his comfort and peace ; He shall smile at the approach of death , because it can do nothing but help him to his kingdome . And then , labour for Charity , to inflame thee to him again , that hath shewed himself so truly loving to men , as to seek them when they were lost , to redeem them when they were captives , and to restore them from that unhappiness , that they had cast themselves into . Oh that I could love thee , and thy people for thy sake , thou diddest die for them , shall not I be at a little cost and pains to help them out of misery . Thus if ye labour to be furnished with these graces , then you are armed against Death ; those will do you more good , then if you had gotten millions of millons of gold and silver . As you have understanding for the outward man , as you have care to provide for that , top reserve and comfort life , while you are here , so have a care for the future world , and that boundless continuance of eternity . If a man live miserable here , death will end it , if he be prepared for death , he shall live happily for ever ; but if a man live happily ( as we account it ) and die miserably , that misery is endless . Ye mistake ( beloved ) ye account men happy that abound in wealth and honour , that have great estates , I say ye mistake in accounting men happy , that enjoy the good things of this life , that can live in prosperity to the last time of their age , possessing what they have gotten . If such a man be not prepared for death ; Death makes way for a greater unhappiness after death . For the more sin he hath committed , the more misery shall betide him , his life being nothing but a continued chain of wickedness one link upon another , till he settle upon a preparation for Death . And in the last place , here is a great deal of comfort , to those that have laboured to prepare for death : though to them Death is an enemy , yet it is an enemy that is utterly destroyed . The Philosopher said , that Death is the terriblest of all terrible things ; so it is to nature , because it doth that that no other evil can do , it separateth from all comfort , and carrieth us we know not whether . Death is terrible to a man that is unarmed for death ; but to the poor Saints that have bestowed their time in humiliation , and supplication , and confession , that have daily endeavoured to renew their faith , and hope , and repentance , Death hath no manner of terribleness in the world : if it be terrible to a Christian at the first , it is onely because he hath forgot himself a little , he doth not bethink how he is armed . If God have fitted his servants for death , he hath done most for them : if they have not riches , yet they are fit for death : if they have not an estate amongst men , it mattereth not a whit if they be fit for Death , if they be miserable here , in torments , and sickness , when others have health , it is no matter , all these increase their repentance , makes them labour for Faith , and Hope , and Charity , whereby they are armed against Death . Nothing can save us from the hurt of Death , but the Lord Jesus Christ , put on by Faith , and that furnished with Hope and Charity . If God give a man other things and not these graces , Death is not destroyed to him . But if he deny him other things , and give him these graces , he doth enough for him , Death is destroyed to him . His body indeed falleth under the stroke of Death as other mens , but his soul is not hurt . Death layeth him a rotting as the common sort , but the soul goeth to the possession of glory , and remaineth with Christ ; When he is absent from the body , he is present with the Lord. Nay , when the last day shall come , Death shall be utterly swallowed up , then the poor , and frail , and weak body , that sleepeth in corruption and mortality , shall be raised in honour , and in immortal beauty and glory , a spiritual body , free from all corporal weaknesses that accompany the natural body ; it shall be made most glorious & blessed , even as if it were a spirit , all the weaknesses that accompany the natural being of the body shall be baken away , and it shall enjoy as much perfection as a body can , and therefore it is called spiritual : Therefore I beseech you rejoyce in the Lord if your souls tell you , that you are armed against this death . THE WORLDS LOSSE AND THE RIGHTEOUS MANS GAINE . SERMON VIII . ISAIAH 57.1 . And merciful men are taken away , none considering that the Righteous is taken away from the evil to come . WHen I first began this Verse , I did never think that all things would have been so sutable , to the finishing of it , as now I find they are . For there is no circumstance that can be required to make a correspondency between a former , and a latter handling , but is to be found in the two surveyes I took upon this Text. The occasion of handling it now , is the same that was before . I began it at a Funeral , and now at another Funeral I shall end it . The place of handling the same as it was before . I began the former part of the Verse , in this very street , at the other end of it : Now I shall finish it at this . And the time it is the same , and every way answerable to that it was before . It was begun in a time of Mortality seared ; and now will be finished in a time of Mortality certain . And that there should be no part of correspondency wanting : this latter part of the Verse is answerable to the former , it is but the same again in other words . In the former part there is mention of the righteous man , here of the mercyful man , they are both one . In that , he is said to perish , here to be taken away , they are both the same . There , No man is said to lay it to heart ; and here no man is said to consider it ; both the same . So that look upon the whole , both parts joyn together : they walk on by pairs two and two , as the living creatures into the Ark , Male and Female . The first pair sets forth to you the state and condition of a godly man , he is righteous and merciful : those are the male and female of Piety . The second sets forth to you the state and condition of a dying man , he perisheth and is taken away : those are the Male and Female of death . The third sets out the state and condition of a worldly man , he layes it not to heart , he never takes it into consideration : those are the Male and Female of carnal security . And that all the pairs should now be made up : the former part was handled at the burial of a good old Man : this latter now at the burial of an old and vertuous Gentlewoman : those are the Male and Female of nature . The former part , that is a complaint that the Prophet made ; and so is the second ; and this second is set as a Commentary to the first ; this latter part is as Eve created as a help to Adam , for every word in this latter helps to expound some word in the former . The first word in the latter part t●… us of the merciful man , that is the Exposition of the first word in the former part , the righteous man. Lest any man should make question who this righteous man was , that the Prophet speaks of , how we should know him , and define him , and find him ; find me a merciful man , and he is truly a righteous man. The second word in the latter part is , taken away , that hath reference to the second word in the former , and it is a qualification of the harshness of the former : there it is said , The righteous man perisheth : but lest any man should scandal at this word , shall we think that he perisheth , whose life is hid with Christ in God ? Shall the Scripture say that he perisheth , whose name is in the bundle of life , written in heaven ? To lay aside therefore the rigour of the word , here is the Qualification , he is taken away . The third word of the latter hath reference to the third of the former too . No man considereth it . If any man ask the reason , how it comes to pass , that people should be without natural affection , that they take it not to heart , that they are not grieved for Joseph , that they are not striken with any sense of their own losses , what should be the reason of it ? The reason is in this word , they take it not into consideration : They trouble not their heads , & therefore not their hearts with it . ( That it may make an aggravation of that . ) They were so far from taking of it to heart , that they never propounded it to the examination , and scanning of their judgment , they consider it not . So every word in the latter part is serviceable to the first . I shewed concerning the first part , who this Righteous man is , how great the dignation of the Spirit of God is , that he will stile holy men , that are so imperfect in holiness , yet because of their holy endeavours to walk in the wayes of God blamelesly , the Spirit stiles them Righteous men . Secondly , I shewed how this Righteous man is said to perish : and it what sense ; and how it is impossible they should perish ; and why the Holy Ghost chooseth this word , which is more then death , to set out to us the death of the Righteous man. And then the last considered in particular ; how it is lawful to 〈◊〉 for the departure of those that are gone : how that God alloweth that , how that God blameth for the neglect of it : Men are to lay it to heart , to grieve . How 〈◊〉 this griese is to extend . These were the heads of those things that concerne the first part . I now go on forward to the second . And that is a complaint ( as the former was ) that the Prophet takes up over the people of the Jewes for their great stupidity , in that they considered not any work of God toward them ; And it hath these two parts . There is the complaint he takes up over the dead : Merciful men are taken away from the evil to come . And the other complaint he takes up over the living , those that are living and survive them , they care not though heaven and earth be mingled together , though they lose all their props whereby the earth is supported , they never consider it . I begin with the first of these . And that is ; The complaint that is taken up over the Righteous mans departure . In that I consider two things ; First , looke to the meaning of the words . And then see , what were the motives that made the Prophet take up this complaint and lamentation : that whereas others wanted it , the Prophet should supply it , and should give testimony to their departure ; The righteous are taken away . First for the meaning of the words . It is a proposition , and there are three parts of it . The subject of the proposition , Merciful men . The Predicat , Are taken away . The Affix anexed to it , from the evil to come . Briefly , look upon the meaning of all these , and they will all afford us some instruction . The First is the subject of this proposition ; It is said here ( and it varieth from the former ) Merciful men . A man would wonder why he should alter the stile , except it were , because the Spirit of God delighteth to set out godly men , according to the multitude of their titles , the righteous and mercyful men : Otherwise the same terme might have been kept in the latter part , for they are both the same in effect . He that is a merciful man , is a Righteous man , and he that is righteous will be merciful : yet the Prophet varieth it , righteous men perish , and merciful men are taken away . There is some special reason of the variation . I conceive it is one of these three , or all . The first reason why he useth this word ( merciful men ) in the latter part is . For the greater conviction of their stupidity . They were such as were not affected with the condition , or loss of righteous and holy men ; nay , they were so stupid , that they were not affected with the loss of mercyful men , that is more . If there were any sense of piety they should for Gods cause grieve at the loss of godly men : but if their were any sense of their own good , there should be grief for the loss of merciful men . Generally ( if it be possible to sever them ) the world hath more miss of mercyful men , then of righteous men : every man should mourn for their departure , and miss them , though piety and righteousness may go unmourned for . But these were come to that stupidity , that they had no sight nor sense of their own good : being a mercyful man , it is likely there were many naked that he had clothed , many starved souls that he had sed ; there were parched bowels that he had simpathyzed with , he used to mourn with those that mourn , to lament with those that lament . Many Interpreters would have it spoken , that Isaiah said this of himself , in regard of the persecution that he suffered , ( he was taken away by the Saw : ) but whether it were of one merciful man , or of all , a man would think that mercyful men should not go out of the world without mourners : there are Orphans and Widows , that will mourn for mercyful men , that have been relieved by them . Yet this stupidity so benumned them , in their own senses they were so frozen , that they had no simpathy at all , neither respect to piety or mercy : Righteous men were taken away , and they looked not on that side , merciful men were taken away , and they looked not on that side neither . So it is an aggravation of their stupidity . Secondly , another reason why he varieth the word , Righteous men first , and merciful men after , is this ; To shew how much God honoureth the works of mercy . Though it be a glorious title ( A righteous man ) yet the Spirit of God will not let him go without another title , A mercyful man. Righteousness is best known to God , but mercifulness to men . Mercifulness is an evidence of piety and godliness . Mercy is that grace that honoureth God most , and God honoureth it most . All the high Elogies that are given to piety in the Scripture , are specially stated on mercy : God honoureth it with large and ample promises , Blessed are the mercyful , for they shall obtain mercy ; It hath not the least beatitude set to it , as Basil of Seuleucia well observeth . God honoureth it likewise with an approbation , When I was hungry ye fed me , when I was thirsty ye gave me drink : and with a publike approbation at the last day , in the presence of Angels and men , it is mercy that God then magnifieth , Come ye blessed , when I was hungry ye fed me , &c. God honoureth it likewise with an excellent memorial , he alwayes mentioneth it with honour ; see it in Cornelius , see it in Job , see it in other Saints , they were noted for mercifulness in the Scripture ; here in this place the spirit of God , because the righteous man shall not go without an Epitaph , he makes on this righteous man a memorial . Merciful men are taken away . That is the second reason , that they might understand how farre God honoureth the works of Charity and mercy . Thirdly , that the Prophet might instruct them , and us now ; who are to be reputed , and accounted true righteous men . Those that God accounteth so . And those are merciful men . These two , righteousness and mercy , they meet in God , so they must in every Christian . They are the two wayes of God ( saith David ) all his wayes are mercy and righteousness . They are the two wayes that Christ takes in the world : the first way , at his first coming , a coming of mercy ; to call men to mercy ; the second at his second coming , a coming of judgement , to judge the quick and the dead . So they are two wayes of God , so saith Saint Bernard ; They are the two feet of God , by which he walketh through the world : God visiteth men upon one of these two feet , either in mercy , or righteousness : as they are the feet upon which God walketh to us ; so they must be the two feet that we walk on toward God : Righteousness , that is one , by which we tread the way of the first Table in works of piety to God : and mercy is the other , by which we tread the way of the second Table , in mercy towards men . So that as the two Tables kiss each other , they are infolded one in another ; the love we owe to our brethren , it hangs and depends on our love to God : the love that we shew to God , is to be testified by our love to our brethren : So these two are to embrace one another , we must not sever them that God severeth not : according to this , others will judge of us that we are truly righteons , according to this scantling we take of our selves . Deceive not your selves if their be not works of Charity and mercy , slatter not your selves with an oppinion of righteousness ; it is an empty name where mercy is not . So the Apostle makes the argument , He that loveth not his brother whom he hath seen , how can he love God whom he hath not seen ? So likewise here , is it possible that there should be righteousness toward God , when there is not mercy toward men ? It is the first of those pious instructions , that I will commend to this place . Ostentation of righteousness , there is a great deal in the world , men desire to be accounted godly men , because they can be reserved to themselves . They can get pretences of piety , and zealous they will seem to be for works of the first Table . Did God give only one Table ? No : but we shall be tried by the works of the second Table ; When I was hungry yee fed me not , when I was thirsty ye gave me no drink . Why do we make boast of piety to God , that men cannot judge of ? For there is one little grain of hypocrisie that spoileth all . We may act mercy to men but we cannot act piety : piety will shew it self here ; Here is the touch-stone to give proof of the piety in our hearts , if it bud out in mercy : the righteous man is mereiful in every kind . Where there is piety , there will not be reviling , and disgracing , and quarrelling , and contention : it is impossible that piety in the heart should be contentious , that pure and untainted liquor should pass through a filthy kennel : if there be grace in the heart , it will shew it self in the hand , in the lip , in the words , in the actions , in all . It is but a touch that I give you , I know you easily ghess where I am . I come not to put you in mind of what you know : or rather to put you in mind . I am not conscious to your courses , but I will tell ye what the world faith ; It is a great deal of wrong done to this parish , and this place , if there be not much contention in it : and it is not upon this occasion that I heard it , for before now I never knew any one in the parish , but as the Apostle faith of the good works of one of these Churches , It is spoken of in all the world , so the strife of this place is spoken of in all the City . Here is the fruit whereby you must examine you selves , mercy to men . If we be not those that nourish brotherly love , there will be no mercy : there is no mercy , where there are the fruits of uncharitableness , and if there be no mercy , there will be no piety . Let this therefore be the touch-stone of piety ; love , and peace with men , as the Apostle speaks ; As much as is possible have peace with all men . I will speak no more of the meaning of the first part , Marciful men are taken away . It is the Commentary upon the former The second is the Predicate of the Proposition , they are taken away , that hath reference to this , they perish . It is great wisdom in the Spirit of God thus to expound one word by another . That as in the body of a man , those parts that are of most use , God in wisdom hath made them double , hath made them pairs , two eyes , two hands , two ears , &c. ( because these are parts of great use ) that if one part fall away and miscarry , the other part may supply ; if one eye be out , a man loseth not his sight , he hath another , and so in other parts : so it is in the Scripture ; if we mistake one word , here is another that is more plain to lead us right in the meaning of the Scripture : for else men would have been offended : Godly men perish ; That is more then to die , that that perisheth is lost . But it is plain , they are not lost in death . Perishing is one step beyond death ? If it had been predicated of merciless , impenitent , unrighteous men , it might have been said so , they perish , they not only die . But what hath the righteous done ? who ever perished being innocent ? Who ever suspected and dreamed , that it was possible for merciful men to perish ? Here cometh in the interpretation : No , be not deceived ; It is a word frequently used in the world , carnall men think so , but they perish not , they are but took away . Ye see how one word helpeth the other : so this word giveth us assurance of the meaning of this Scripture , and of the state and condition of a merciful man , he perisheth not , though the Atheists of the world think so : he perisheth not to himself , for then beginneth his happiness , when death cometh : though they perish to mens memorial and remembrance , there is no remembrance of the wise man , more then of the fool ( saith Sollomon ) that is , worldly men , that mind the world , and their bellies , they take no more to consideration , when a righteous man , a wise man dieth , then a fool ; that is , an impenitent man , though I say they perish to the memorial of the world , they perish not to God ; not to the fruition of his happiness , for Death is but a porter , a bridge to everlasting life , then beginneth their glory : Heaven that was begun before in a mistery , then it is set open to them literally and personally . They perish not because they are taken away , there is the proof of it . A man that is removed only from an Inn , no man will say that he is lost . That that is transplanted from one soil to another , doth not perish . A grast or syens , though it be cut off , and it is to have a more noble plantation ; It is so far from perishing , that it is more perfect , it is stablished in its nature , it is set into a better . There are but one of these two interpretations of perishing , and neither of them can befal a godly merciful man. Either it is a passage from a beeing , to a not beeing : and so the Beasts when they die , perish , because their souls are mortal , as well as their bodies : it is no more a living creature , there is no more life it it , it resolveth to its first principles ; the soul it is nourshed as well as the body , there was a beeing before , but now there is a nullity of beeing , in respect of a living creature , there is nothing liveth . Here is a perishing from a beeing , to a not beeing . Again , perishing may be a passage from a beeing to a worse beeing : so an impenitent man when he dieth , he passeth from life to death ; yea , to an eternal death , to a worse beeing ; that is , a perishing , and a proper perishing , that is worse then to be lost . It is better to have no beeing , then to have either of these . But in neither of these senses the righteous man perisheth : he hath a beeing and a well-beeing after death . His soul hath a eral beeing with God in happiness , his body hath a beeing of hope , though it be in the grave ; Nay , it hath a real beeing of happiness , as it is a member of Christ , in regard of the mystical union . So in no sense he perisheth , he is but took away , he is but removed , it is but Exodus , but transitus : his death is not a going out of the Candle , it is but a translation , a removing of it to a better frame , it is set upon a more glorious table to shine more bright . The word is well expounded in Heb. 11. concerning Enoch : whereas in the fifth of Genesis , the Scripture saith , Enoch walked with God , and God took him ; in the Hebrews it is said , he was translated . In the one , he was took away , that is , in respect of the world ; In the other , he was translated ; that is , in respect of heaven . They are tock away ; that is , from the place of misery , the Dungeon , the prison , to a place of glory and happiness . They are took away from the house of clay , to the house Eternal , not made with hands , in the heavens : they are translated upward , that is meant in this . So that there are two observations in this . First , That Piety and Mercy excuseth not from death . Godliness it self freeth not a man from death . Death it is that end that is propounded to all men . The bodies of godly men are of the same mould and temper , of the same frame and constitution as other men , their flesh is as frail , their humours as cholerick , their spirit as sading , their breath as vanishing , they owe the same debt to nature , to sin , to God , to themselves and their own happiness . They are bound under the weight of the same Law , the statute law is ; It is appointed to all men to die once . It is well said , to die once , for the impenitent man dieth twice , he dieth here by the separation of his soul from his body , that is the first death ; and there is the second death that succeedeth that ; the death of the soul , by a separation of it from God , which is far worse . But righteous and merciful men die once ; the first death seizeth upon them : It is appointed to all : It is the end of all flesh ; In one place : It is the end of all the earth , in another place : It is the end of all living , the end of all men , even merciful and godly men are brought within the compass of this law of Nature , to yeeld up this debt and due . Righteousness excuses not , it frees not . It is a law that bindeth one as well as another . As Basil of Seuleucia observeth , though Adam was the first that finned , yet Abel was the first that died : Adam committed the transgrestion , the elder son was Cain , the second Abel , in the course of nature the eldest should have gone first , but Abel , righteous Abel , that was the moyty , the half of his comfort , and the greater half , though the younger : Adam sinneth first , and yet righteous Abel dieth first . He gives the reason to be this , because God would let us see in the Portal of death , the table of the Resurrection , he would shew us the linnaments of the Resurrection in the first man that dieth , that righteous Abel is took away , that we should be assured that he was but translated , there was hope of the Resurrection confirmed even in his death . But yet that is not all ; the reason ( I conceive ) that is more proper to this is : righteous Abal dieth first , to shew that even righteous and merciful men must not expect immunity from death , and from suffering tribulation in this world ; it is the condition that befalleth Abel the righteous , as well as Cain the Pharisee ; It belongeth to faithful Abraham , as well as to Apostatizing Gemas : to beloved Jacob , as well as to rejected Esau : to meek Moses , as well as to cursing Shemei : to Deborah the Prophetess , as well as to usurping Athaliah : to devout Josiah , as well as to impious Ahab : to tender-hearted David , as well as to churlish Nabal ; to the humble Publican , as well as to the vaunting Pharisee . It is the law and rule that is set to all , there is no exemption : righteousness , piety , and works of mercy , then do not exempt . Eor if they could exempt , how should piety have the reward ? when should godliness come to the full recompence ? It is death that makes way to the hope of reward . And if it be so , that righteousness excuseth not , then neither honour , nor strength , nor beauty , nor riches , can excuse in the world : for these are of far less prevalency with God then piety . So the Argument standeth strongly , If Job died that was a merciful man ; if Abel was taken away that was a righteous man , look to other conditions : then Casar , that is the Princes of the world shall be cut off , their state and pompe shall not keep them : then Cressus that is the rich men of the world , shall die , their purse and plenty , shall not excuse them : then Socrates , that is , the prudent and learned men of the world , their wisdom shall not prevent it : then Helena , that is , the Minnions of the world , the decking of their bodies , and their beauty , and painting shall be setched off , they will expose them to death , they shall not free them : then Sampson , that is , the strong men of the world , those that are healthy , of able parts , likely to out-live nature , their strength shall not excuse them : that no man should glory in any thing without , Neither the strong man in his strength , nor the wise man in his wisdom , or the rich man in his wealth , but if he glory in any thing , to glory in the Lord. Though we must not boast our selves of piety , yet as the A postle saith , yea have compelled me . If a man may boast of any thing , it is of piety , that is , rejoyce in this . If God have made a man a vessel of mercy , and an instrument of doing any good : but otherwise to boast of it , even that shall be the stain , and further disgrace of it : for righteousness it self excuses not from death ; all are subject to the same law , that is the first observation ; Mercifull men are taken away as well as others . Secondly , there is a difference in the manner , though they be subject to death , yet it is a subjection under another subjection : Death is made subject to them , they conquer Death . So both stand together , they die , and not die , because their death is but a translation , but a removing . There are two persons , two men in every penitent and godly man ; there is somewhat of a righteous man , and somewhat of a sinner ; somewhat of the flesh , and somewhat of the spirit : so according to these two , both laws are kept : the Law of commination , that is kept , thou shall die the death ; there is the reward of sin ; the law of promise , that is kept , thou shall live for ever ; there is the reward of righteousness . Mortality giveth the reward to sin , immortality to piety . Though they die , they are but taken away . The word implies these two things ; First , it implies that their death is but a temporary death . Taking away is not a final translation , it doth not implie a nullity . Death , though it cut the knot of nature , yet not grace . It is true , there is the sharp Axe of death , there is no knot so Gordian , but it will cut it a funder . It is a great knot that was first knit between the body and the soul , it cutteth that asunder . It is a sure knot , which is the Conjugal knot between man and wife , it cutteth that asunder . There is a natural bond and union between Parents and children , it cuts that asunder . There is a civil union between friend and friend , it cuts that knot asunder , it takes one friend from another . But there is the mystical union between the head and the members , between Christ and the Church , it cannot cut that knot asunder . But look as Christs body in the Grave , it was not deprived of the Hypostatical union , so likewise the body of a Saint , when it lies in the grave , in corruption , it is mellowing for immoratlity , and eternity : yea , then it enjoyeth the benefit of the mistical Union , there is somewhat of a member of Christ that lies in the grave : that dust that the body of a Saint is resolved into , it is holy Dust , because that mistical Union is not cut asunder ; Death cutteth not that knot . It perfecteth the misticall Union in respect of the soul , and it is but an interruption of the manifestation of the union in respect of the body , it is never severed . As the Husbandman hath some corne in his ground , and some in his Barn : the Corn in his ground is of no less value and account , then that in his house and Barn ; Nay , it is of more , for that that is in his Barn shall not multiply , so many bushels he putteth up , and so many he receiveth , but that which is in the ground multipiles , therefore it is in as great account . So it is with God. There are many bodies of the Saints walking on the earth ; and those that are laid in the grave , that are sowen ( as the Apostle faith ) for immortality . The bodies of the Saints in the grave , are of no lesse account with God , then those which walk up and down in the world , and glorisie him with works of piety : why ? the body is sown to immortality , there is still somewhat of Christ . That is the first thing it implies ; They are taken away , it argues , that their death is temporary . Secondly , it sheweth it is deliberate , that their death is not sudden . For there is a difference between these two , to be snatched away , and to be taken away . Impenitent men when they are taken away in Judgement , they are snatched away in displeasure . The godly man , God takes him away , removes him , it is as gentle a word as could be used , there cannot be a better word to express it in our translation , then for God to take him away . Job and Moses expressed it so , and so Isaiah here , to shew that Death is never sudden to the merciful and righheous man , Why ? because he is alwayes prepared . It may be sudden in respect of others , but not to himself . The stroke of Death may be the same to a righteous man , as to an impenitent man , they may both fall by the prevalency of the same disease , the same duration of sickness , the same warning given them , the same sympathy ; but there is a difference in regard of the suddenness . If it be a sudden stroke that overtakes an impenitent man , then it is two wayes sudden ; even a premeditated death is sudden to him , because he is not prepared : sudden death cometh not to a prepared man , because he looks for it : it may ( as I said ) be sudden to others , but it is not to himself , Why ? because he expects Death , he dieth dayly , he dieth in his thoughts , before he dies in act , he dies in meditation , before he dies in passion : I die daily , faith the Apostle , Death when it came to the Apostle , it found him dying , it could not come suddenly to him ; Death finds him setting open the doors : therefore though it seem sudden death , it cannot be sudden , because he is taken away : the stroke of Death may be sudden , but the issue of death is not sudden : the stroke may be sudden to his body , but not to his mind ; because he fitteth himself , still for it . There is the deliberation implied in the word , his death is not sudden , in that he is prepared : God awaketh his heart to make him look for it , therefore when Death comech though sooner or later , it doth but take him , it shatcheth him not away ; that is the meaning of the second . The third word is , the extent of this act , from the evil to come : that is a word that is not specified in the former part : it makes both this and that the more full ; it makes a greater demonstration of Gods goodness : he is not only merciful in taking away , but he takes away from that that is evil , he takes from a bad estate to a better . An evil that is present , that is simply so : an Evil for the time to come , God takes righteous and merciful men from both . That I may lay a sit path for my proceeding in it , Saint Aust in devideth the nature of Evil well to those two heads : there is the Evil of doing , and the evil of suffering , that is , the evil of sin , and of punishment . The first of these , the Evil of sin , is opposite ( faith Aquinas ) to the increated good . The second , the Evil of punishment , is opposite to the created good . God takes away merciful men from both these . First , from the Evil of suffering . Two wayes he is took from that . He is took away from the Evil of suffering , that he shall not see it , and that he shall not undergo it , and endure it . First , that he shall not see it , that he shall not be a sepectator : that is one part of taking away . For righteous and merciful men have tender affections , and yearning bowels , when they see Gods judgements extended over any place or person ; they sympathize with them , they weep with those that weep , and mourn with those that mourn . God takes them from this sorrow and mourning . It hath alwayes been accounted one part of the happiness of a godly man , to be taken from the Evil of the place he liveth in . God takes Josiah from the evil to come . Saint Jerom sheweth it well in Nepotian , he makes this as an Argument amongst others , that his departure was a comfort and happiness to him , because ( saith he ) Nepotian is happy that he sees not those Evils , and calamities , and miseries that are now come on the Church that we see . Nay , not only in the esteem of godly , and righteous , and Christian men , but in the esteem of the Heathens it was accounted a happiness to die before a man see the miseries on the place he wisheth well to . Virgil in the eleventh of his AEniads , bringeth in Vandall , making a lamentation over his son Pallas that was slain ; after many tears that were shed over him , and doleful words that were past : the Poet bringeth in his wife , and faith , it was her happiness to die before him , that she saw not this misery : the Poet accounted her happy that she died before , and saw not the misery that was brought on that place , and her husband . In his esteem then it is one point of happiness , to be taken away before that Evil come upon a place we wish well too . He expresseth himself in another place , in the first of his AEniads , They are happy that die before their Country , before they see the ruin of that . Therefore it must needs be a great happiness for a Christian to be taken away before misery come upon the Church . Here is one respect the Lord hath , he takes them away that they do not see the Evil he bringeth on a place . Secondly ; That they should not suffer it , that is a further degree and a greater . So we see that it is the happiness that is intailed on other servants of God ; Though it is not a course that God alwayes constantly keepeth : sometime he suffereth godly men to live , and to be swept away in common calamities , as the Plague , Famine , Sword , and the like , even righteous men perish in these times , that is the course that God sometimes takes . On the other side sometime he takes this course , that he will preserve them in the middest of danger , he will keep them alive : he sendeth calamities , and plagues , and yet he preserveth the righteous . So in the Revelation , he commandeth the Angel to seal his servants on the forehead , when he poureth his curses on the Earth : so in the ninth of Ezekiel he speaks to the man with a slaughter weapon , to mark those that mourned , to passe them by : So in Exod. 12. he commandeth the bloud to be sprinkled on the posts of the doors , that the Angel may passe by : So God when he seeth his mark , the bloud of the Covenant on the head of his servants , he passeth them by in common calamities : sometimes I say he takes that course . But he is not tyed to one course alwayes : sometimes , he takes away his servants from the Evil to come , he doth not suffer them to have the sorrow of seeing , or feeling of it . God when he intendeth to smite the Earth with plagues and curses , he will make this way for his course , he will remove the obstables , the Saints that are the impediments ; they hold Gods hands , they wrestle by prayer , they prevaile by humiliation , they cast down themselves , and stand in the gap : that he may unwind his hands of this burthen , of the prayers of his servants , he removeth them by death , he saith to them as he did to Moses , let me alone that I may destroy them . And then , as it is with the Husbandman , when the corn is gotten into his Barn , he burneth up the stuble : till the Wheat be gathered , the Tares are not turned up . God will not pour his plagues untill he have removed the impediments , those that are merciful men , when they are taken away , he poureth down his judgements . Therefore he takes them away , that they may not see it , nor suffer it , that is the second . Thirdly , he takes them from the Evil of sinning , that is a greater blessing , and in two senses from that . He takes them from it . that they shall not see sin , for that is a great Corrosive to a godly man. It was one point of Davids grievance , that he saw wicked men suffer ; I humbled my soul with fasting , and I behaved my self as one that mourned for his Mother . David humbled himself even for his enemies , when they were afflictied , that was one part of his sorrow . But the chief part of his sorrow was to see them commit sin , Mine eyes gush out with rivers of tears , because men keep not thy law ; That was a great affliction . Therefore that they may be eased of that evil , God takes away merciful men , that they shall not see sins committed ; they are offensive to chaste eyes . He takes them to heaven , that their ears may not be filled with hellish blasphemies , and damnable oathes that overburthen the ground , that ring their peals in every street , as a man passeth by : there is no hearing such things in heaven . That is one thing , he takes them away , that their eyes may not be glutted with beholding extortions , oppressions , murthers , contentions , revilings , and other sins in the world . It is a great ease to a godly man to be took out of evil times : when God leaveth him in times and places that are evil , he shines as a light : when God takes him away , he hath the reward of his sorrow : it cost him grief to see it , therefore to reward him , God takes him away , that he may not see sin committed . Fourthly , God takes them away , that they may mot sin themselves : for heaven is a place as of no sorrow , so of no sin : though we be unsatiable of sin now , then there is an end put to it . It pleaseth God so to deal , in his providence to order it , that sin brought in Death , and Death carrieth out sin : that as a skilful Chimmick distilleth an Antidote out of poyson , so doth God ; Death that was the reward of sin , God setcheth the translation out of it to eternal happiness : the Mother , sin , brought forth Death , and Death the daughter carrieth out sin . That is it that is the great comfort of a man in death : as now I shall cease suffering , so here is my comfort too , I shll cease sinning : though my purposes and endeavours be bent upon piety , yet I am overtaken ; I could not tread so strait , but I did often tread awry ; now there shall be a new plain path provided for my feet , there is no sin in heaven . That is a great point of wisdome , that God destroyeth sin with the body , and raiseth the body again without sin : if the body should live alwayes , how should sin end ? sin will not be rooted out , as long as we are in the body ; while we carry about us this vaile of flesh , we shall carry about us also another vaile of sin : therefore faith Epiphanius , God dealeth with us , as a skilful houshoulder with his house . Look as it is in building an old house , if there grow a Fig-tree , or Ivy out of the house , that it spred the root through the chincks and partitions of the wall , a man that cuts down the Fig-tree shall not profit , for it is so fast rooted in the wall , and in the chincks , that either he must pull down the wall , or else it will not die ; Therefore a wise man will pull down his house , and root out the Fig-tree and then set up stones , and there erect the house beautiful , and so both are preserved : he hath his end in both , both the house is rebuilt , and the Ivy consumed and rooted out . So it is in case of sin , there is the house we carry about us , the building , the temple of our body , the house is man himself , sin is the fig-tree , it is such a fig-tree as insinuateth it self between every chink , and partition in our nature ; there is somewhat corrupt in every faculty of the soul , and it sheweth the fruit in every part of the body , that is an instrument of sin : it hath so wound it self in , that the fig-tree cannot be destroyed , cannot be pulled out , except the house be dissolved , there must be a pulling down of the Temple : therefore God in wisdome , by Death he takes the Temple , the house in peeces , and then the fig-tree may be pulled out ; and then he erects the wall of that house more glorious then before it was thrown down , while the fig - tree was in it , while sin was in it : it is raised up without it ; that is that the Apostle faith , Corruption shall put on incorruption , and mortality shall put on immortality , the body that is sown a naturall body , it shall be raised a spiritual , it is sown in dishonour , it shall be raised in glory . God therefore takes them away from the evil of sin , he dissolved the body , that he may purifie it , and cloath it with immortality , that it may be a purer body , then when it was first presented in nature at the first Creation . We see hereby what those good things are that Death bringeth ; It bringeth immunity from the evil of suffering : God takes away merciful men , that they see not , that they suffer not . And it bringeth immunity from sin , that they do not see it , that they do not commit it . The use is a Pillar of considence , not to be afraid of Death : who would fear that which makes for his perfection , that is the means of his translation of happiness ? And in respect of others , not to mourn for them that are took away out of this world , as those that are without hope : they are not took away but translated : they are removed for their advantage , for the better . Elijah was removed from earth to heaven in a firie chariot , shall Elisha weep because he enjoyeth him not ? No he is took from earth to heaven ; Joseph was sold into AEgypt , but it was to be a Ruler , God intended that : it is the same reason , God translates us out of the world , to give us the end of our hope , even the salvation of our souls ; Shall we mourn as men without hope ? God takes them out of a valley of tears , shall we mourn unsatiably for those that are took out of the valley of tears ? Let us not bring their memory to the valley of tears , they are past it . God takes them from evil to good , to the best good , the good of immortaity , and eternity , the good of the enjoying of God , of that that eye hath not seen , nor ear hath heard . It is true , that when we see any impenitent man die , any man die in his sins , there is just cause of mourning . That was the course that David observed : he lost two sons , Absolom a wicked sonne , he mourned for him ; he lost the child that was begotten in adultery , for the life of which he prayed ; he mourned not for the childs departure : and Saint Ambrose giveth the reason well , he had a good hope and assurance that the child was translated to a better estate , he doubted of Absolom , he died in his sins , therefore he mourned for him , for his death , not for the childs . So when we see any die in his fins , there is cause then of tears , and of excessive tears : then David crieth , Absolom , oh my son , my son . But if there be good evidences of a Saint translated to glory , shall we mourn as men without hope ? As Saint Jerome speaks to Paula mourning for her daughter ; Art thou angry Paula , because I have made thy child mine ? ( He bringeth in God speaking thus ) dost thou envy me my own possession ? my own Creature ? It is true , for the state of an impenitent man , he hath his good things here , and his evill to come after , there is cause of mourning , for that he is translated from good to ill ; his heaven is in this world , his heaven is in his treasure , in his riches , in his chests , and upon his table ; and as he enjoyed a heaven here , so he must not look for it after , there is a place of another condition , his heaven is here , his hell after . But the penitent and contrite , his ill is here , and his good after , his hell is in this world in suffering , and in mortifying the flesh , in wrastling with sin , in incountring with tentations , here is his hell , and his torments , but after cometh his heaven , and his bliss , so he is translated from bad to good , he is took away from the evil to come . So here is the meaning of all . I have shewed first the meaning of the three phrases . The second thing I propound is this ; What the Prophet bemoaneth , and makes lamentation for , and these merciful men for if they be took away from evil present and evil to come , evil corporal and spiritual , sufferings extraordinary , plague and famine ; sufferings ordinary , sickness and tentation ●… if it be so that no sin shall fall upon them to destruction , no tentation fall on them to destroy them here , much less afterward ; if they be took from all these evils , how cometh the Prophet to make lamentation , that merciful men are taken away from the evil to come ? for he speaks it mourningly . It is one sufficient reason , he mourneth over them because others did not . But there are two reasons that are more special . There is the loss of the godly man for the present when he is taken away ; that is a thing to be lamented ; And the danger of the world in respect of the loss of a godly man. First , the loss of a godly man , that is a great punishment that God sendeth on a place , there is a great loss to those that survive . The loss of their example : they shine as lights , there is a Taper , a Candle taken away ; Ye rejoyced to walk in his light , faith Christ , to the Iewes , concerning John ; there was a light not only of Johns Doctrine , but of his example , whereby those that heard him walked . There is the light of grace set up in the life of the Saints of God : they are as a Taper to guide us in the paths of mercy and piety that they tread in . Job was set up a light of patience : Abraham of faith : Cornetius of Charity : and so every grace that the Saints are eminent in , they are set up as so many lights . When the light is gone , is there not a great loss to have a candle put out ? Though they enjoy their light , we lose it , the benefit of their example and society ; their advice and counsel . Oh the experience of the Saints , bring a great deal of good to their acquaintance : I am in this affliction , I remember that you were in the same case , how did you carry your self ? It is a great matter to build upon the experiences of the Saints of God. We lose many benefits by losing of a Saint . He is not only beneficial in his example , but in his prayers . He is one of the Advocates of the world , that pleads with God , that stands in the gap . Abraham was a strong Advocate for Sodome , and so was Moses for Israel , and so was Aaron , and so other Saints in their time . The Saints while they live in the world , there is a great deal of power in their prayers to with-hold judgements : and is there then no loss when they are taken away ? When a Saint is removed , a Pillar is removed , a Pillar of the house , and of the Earth , and must there not be danger when the Pillar is gone ? They are the Corner stones : when a corner stone falleth , there is a great deal of trash and rubbish falleth with it . There is a great deale of discomfort upon the fall of a Saint . When God removeth godly and merciful men , there is a loss every way : to the Church , to the State. The Church loseth a member , the State a Pillar ; godly men lose an example , wicked men lose an advocate , poor men lose a Patron , all men lose a comfort . That is the fitst thing the Prophet bemoaneth in the loss of righteous men . First it went to his heart that the world should be left empty of piety , and all those vertuous examples , that God should cut off those precious plants , those that are looking-glasses for us to see our selves in , and that pitch of perfection we should breath after , and aime at . That is the first thing . But that is not all : for their was impendant danger when they were gone . It is a prognosticating of some evil to befal a place , when God takes them away . If Noah enter into the Ark , the world may expect a deluge . If Lot be out of Sodome , let it look for a showr of fire and brimstone : God himself expresseth himself by the Angel that he could do nothing as long as Los was in Sodome ; he had a commission not to rain fire and brimstone while Lot was there , while Lots person and prayers were there : assoon as Lot was gone , there cometh a cloud of Judgment : and in that a showre . So the Saints when they are translated into the Ark ; when they are took from the earth as Noah was , ( Noah was to ascend from the earth to the Ark ) when Lot is gone to the City God provided for him , the City of refuge , then we may expect one Judgment or other , for they are means to hinder , and keep them from being poured out . That is the second thing in the loss of righteous men . They are took away for their good , but for our ill : we have lost the benefit of their example , the comfort of their society , and now we may fear that Judgments will come plentifully : for merciful men are taken away from the evill to come . So I have done with the first part of the Complaint . I will be very briefe in the second : that is , over the living , no man considereth it : this is truly to be bemoaned . There is a doudle extent , first of the Act , they consider not ; And then an extent of the person , no man considereth . This Act hath a great latitude . It is either an aggravation of the former : they lay it not to heart , nay , they do not take it into consideration : or else it is a rendring a reason of the former ; they lay it not to heart , because they bethink not themselves . Consideration is an act of the judicial part of the understanding , as incogitancy is a rocking of reason asleep , a shuting of the doore of reason . Neglect , that is a negligence of due care to be taken : on the other side , inconsideration or incogitancy , that is a neglect of the due course of reason , due pondering of a thing . A man is said not to consider , that scanneth not , that examineth not the cause , that laies not the effects and consequences together , that compareth not one thing with another . So that it is thus much now , they considered not ; that is , they pondered not in their hearts , they examined not according to the rule of reason ; they looked not to it what should be Gods meaning in taking away merciful men from the evil to come ; they looked not forward to the time to come , nor backward to the time past , they were altogether inconsiderate . It is a great sin , and a fruit of sin , and a cause of all sin . It is a sin in it selfe , for God hath given man Reason to use upon all occasions , to consider Gods works , and his own works , and those things that befal others and himself . The true improvement of Christianity is the exercise of consideration . That exciteth a man to repentance . David laies it as a ground , I considered my wayes , and turned my feet to thy testimonies . A man never repenteth that considereth not his wayes . The want of consideration keepeth a man freezing , and setling on the dregs of sin . It is a fruit of sin , of the first sin : incogitancy bringeth security , that rocks reason asleep ; then passion hath her scope , when reason governeth not . It is the trne punishment of the first sin , and the fruit of it , because reason is decaied in man by sin , reason was then unrectified , reason grew irrigular . Nay , it is the cause of all sin . We can resolve no particular sin to any other principle but this , that men consider not before they commit it . The reason why men go on in excess and riot , and continue in drunkenness , is nothing but this , they lay it not heart , they look not forward , what will be the issue and event , they consider not the account they are to make to God , they think not that God is providing a cup of deadly wine , and that all must appear before the Judgment seat of Christ . The reason why mens desires of the world , and of living here are so inlarged , it is the want of consideration of what is the heppiness of heaven , of the promises that God hath made . There is no sin but it is resolved into this case . So here it is , that the Prophet complaineth of the want of consideration , When merciful men were taken away , they consider it not ; to sympathize , to prepare themselves to what God would doe after he had removed these , that when he had removed the obstacles , that then he would pour his wrath upon them . Secondly , there is another extent of the Word ; that is , of the subject of the person . No man. It argueth the neglect to be general . A man would have thought , that upon the mention of the first word , Mercyful men are taken away : the mourners should go about in the streets ; the poor Orphans should weep , because they have lost a Patron : No such matter , no consideration on no hand ; that is a wonder : had the merciful man no wife ? no children ? no freind to mourn after him , when he was buried in the earth ? was there no well-willers to him , that had benefit by his piety to mourn for the righteous man ? was there none like to himself ? one righteous man will mourn for another . What is this then , No man ? If they would not regard the piety of the godly man or merciful , when he lived , me thinks when he died there should be some consideration . A Mountain as long as it standeth , men take no great notice of it ●…but if it fall , all eyes look upon it . The Sun when he is in his strength , there are few eyes that look on it ; but if it come to an ecclipse , every man gettteh into his Turret . Generally men delight to look upon those Stars , that in their opinion they think are fallen . All these the godly man is . He shineth as a star here , as the Sun in his strength after , he is as a Mountain , as a Beacon upon a Mountain , more glorious . The Mountain , and the star falleth , the Sun is in the Ecclipse , Merciful men are taken away , and no man considereth it . I will not say it is to be taken in the full extent , it implieth not a nullity , but a paucity . As in that place in the Psalme ; there is none that doth good , no not one . The Prophet doth not imply , that there was not one godly man at all , but so few that they could hardly be numbred ; a great paucity . So here , No man considereth ; that is those that considered , were so very few , that there was hardly notice taken of them , they were hardly in the compass of a Number . Nay , it is twice noted , No man , no man , to shew it it was almost a nullity ; there is not any , not any ; that is , they were exceeding few . What is the reason ? Because they were not acquainted with the rule , and way of piety , therefore they mourned not . If piety were within , it would simpathize without , as there is like rejoycing , so they would sorrow together . We are not to think , but they had natural affection , though it were almost cut off : It is likely if any of their kin were took away , they would mourne : If a Pather or Mother were taken away , the most impenitent man would have tears ; though not for sin , yet for losses and crosses : then there are those that would crie with Elisha , My father my father , the Chariots of Israel , &c. If a brother or a sister were taken away , I doubt not but there are those that would follow with the voyce of lamentation , Alas my brother , alas my sister , wo is me for my brother Jonathan . We have tears for brethren . Further , if it were but a child that were lost , a man would be sure to find tears for him , and sigh along time after , and would say with David ; Oh Absalom , my son , my son , would God I had died for thee my son . All conditions that live find tears in mens eyes , and consideration of their departure , only the godly and the righteous man findeth none . Here is their stupidity . Can there be a greater stupidity , then to make a man die twice ? as they die the death of their bodies , so to make them suffer a death in our memories ? as they perish to the world , so to perish also in our thoughts and meditations . We owe God so much , we owe piety so much , we owe the memorial of many so much , we owe our selves so much , as to take it into consideration . And yet no man considereth . This is the fault which we may examine our selves of . For if we now make reflection of all this upon our selves , we must find a conformity with our times . There is never a word of this Scripture , but it is true now . I will now take the parts in order . First , we cannot deny that evil is to come upon this place . Nay , it were well if it were to come : it is come already : it hath overtaken us . If we load , the earth with the evil of sin , it is impossible that God should forbear long . The evil of sin that surchargeth the earth must be unloaden again , by this burthen , by the burthen of punishment : one burthen must justle out another . Evils there have been impendant , that we have seen . Evils there are now present that we begin to groane under : and no man can tell where that evil will stay . There is evil present , and evils to come , because our evils are still multiplying : the beginnings of sorrows , and sufferings , and fears ; God grant it may stay . But our state and condition is like them in this , that they are yet impendant . We see the heavens grown black , judgments are a ripening . When ye see the sky red , when ye see the skie black , judgment is beginning , not only beginning to bud , but it beginneth to spread and inlarge it selfe . Thus farr there is a correspondency . There is evil that we have cause to fear and suspect , yet further to come on this place . Secondly , there is a conformity with the other too , in our negligence . The world sendeth forth men now void of natural affection . It was never so before . For if before they neglected others , yet they were careful of themselves . But men now desperately neglect their own salvations . There is no respect to God , no pitty of others , no not of themselves . I do not wonder that men heretofore considered not , when they loved their lives better then their sins , because they had some sensible taste of that that was temporal , when they loved their lives better then heaven , But now men love not their lives best , but their sins better : for though their lives be in danger , yet their sins are kept . It is an admirable thing to consider , how every way we are given to plenty , to ryot , to security , notwithstanding God cometh neer , and bringeth his judgment even to the door , and makes it swell . He forbeareth a long time , to trie us with mercies , and then he takes a severe course . Where shall men see the face of an alteration ? our lives are the same , our delights the same , our vanities and follies the same ; we keep the same sins still , as if we were bent to provoke God further , to see what he will do . That is an evident sign we consider not for what purpose God sendeth his plagues , we consider not what he doth , when he takes away others for our example ; none lay it to heart , and take it into consideration , it swimmeth not in his brain . We begin to tremble , and we think our selves well , if we provide a countrey house : but God hath beset us in the Countrey , and in the City . There will be no flight but to repentance , there is the City of refuge : and there is no way to repent but by consideration : these must be took to heart before there can be amendment , and till there be amendment , there will he no removing of judgment . It is plain then that we are conform able in that part of the Text. And in the first too . That merciful men are taken away , experience sheweth it daily : they are taken so frequently , that there is hardly any left : they are not only taken away , but swept away . And if there were no other proof , this representation , this sad spectacle before our eyes , that is an argument to make the proof of the conformity of the first part of the text with us . In the text there is mention made of a righteous man , of a merciful man. The Spirit of God bringeth in all the parts by pairs . It is fulfiled in the solemnity , and occasion of this day : by pairs God calleth us to piety , by pairs he giveth us spectacles of mortality . I thought I had come to do the duty for one , to performe the solemnity of one Funeral : but after , I perceived I was called to do the office for two . It was not so from the beginning , it falleth not out so every day . Here is the true proof that these are the times of mortality : set the pairs any way , and we shall see that there is one free , none can secure himself from the stroke of death . One , a vertuous ancient Gentlewoman : the other a grave learned minister , but of younger condition : here are both ages took away , and both presented : not only so , but here are both conditions of life , and both presented together ; and here are both sexes , and both presented together , to teach us , that no sex , no condition , no age can secure themselves . I will smite the Shepheard ( saith Christ , foretelling the Disciples what should befal them . ) Here is the smiting of the Shepheard , and the sheep too : But both together , and I beleeve this place cannot send such another pair . For the one , He was the most eminent for his place ; For the other she was the most eminent for her piety . I was not acquainted with the conversation of either , and therefore I shall not speak much : and the information I had , it was not much , for it was needless : I may save a labour for both : for if I speak any thing false , ye are able to refute me ; if I speak any thing true ( as all must be true that is spoken here ) yet ye are able to prevent me , and I can say nothing that ye know not . For the one ; I here that he had the report of a man that was conscionable in the discharge of his place . And all that I shall say of him shall be only this ; there is cause that ye should take to heart his death . For what is the reason that in this little Parish that is as healthful as another . ( But God is wounderful in his wayes , and we must not search into the judgments of God ) that it is not full eight years , but there have three succeeded , that have been commended to this place , and have died one after another ? Is it so that ye kill them with unkindness ? the world saith so I tell ye . I know not , but this I am sure of , that there have been too many unkind passages : where the fault is , your selves know . But this is to be taken into consideration , that God removeth them from ye , as if ye were worthy of none . If God send us these helps and Lampes that waste themselves to shine to us , and to break and dispence to us the bread of life , shall we not give them incouragement in their studies , that they may go on quietly and peaceably ? A word is enough for that . Howsoever some of ye would not suffer him to rest , God hath taken him to his rest . There is more might be said , but I will not say too much . For the other , since I came from my house , I had information at my first footing in the Parish , they said she was as good a woman as lived . At my first footing in the house , they said she was a very good woman . Those that have lived in the Parish , they testifie , that she was a woman most eminent for her piety and vertue . Shall she want a memorial ? I asked of those that have known her of old , they say , she was a righteous woman , for the righteousness of piety , and a merciful woman for the righteonsness of mercy . She had respect to both tables , to her duty to God , to her Neighbour . For the mercy of charity , she was good to the poor : she was a lender to those that were in necessity , and a giver too . For the mercy of piety she was very compassionate to those that were in afflictions , she sympathized with them , visited them and comforted them . For the mercy of peace , in time of contention , she laboured to set all strait , she had a soft answer co pacifie wrath . She was a merciful woman , and God hath given her the reward , hath took her to his rest . She was a lover of peace , he hath taken her to the place of peace . She was one hat studied happiness , and he hath taken her to a place of happiness . He hath took her from these evils that we are reserved to , and that we may fear . That is the difference between a godly and an impenitent man. Impenitent men , if they be took away , they are taken to further evill , if they be left alive , they are left to further evil . Merciful men , if they be took away , they are taken away for the eschewing of evil : and if they be left on the earth , it is for the diverting of evil . They divert them while they live , and shun them when they die . As they labour to honour God in their lives , so God gratifieth them in their death , he takes them to himself . This consideration , and occasion , is a proof of the Text. As it is proved in all the Text , let us disprove it in our selves , that this word may never go in the course it lieth here , but in a contrary course . That righteous men perish , and men do lay it to heart , ( let it be said so ) and merciful men , though they be took away , yet there are those that take it into consideration . I have done with the last part , and with the occasion . THE GOOD MANS EPITAPH : OR , THE HAPPINESSE OF Those that Die VVell . SERMON IX . REVBLAT . 14.13 . I heard a voice from heaven , saying unto me , write , Blessed are the dead which die in the Lord , from hence forth , yea , saith the Spirit , that they may rest from their labours , and their works do follow them . THE Scripture will afford us many Texts for Funerals . Me thinks there is none more fit , nor more ordinarily preached on than two ; and they are both of them voices from heaven . One was to Isaiah the Prophet . He was commanded to crie . The voyce said , Cry. And be said , What shall I cry ? All flesh is grasse , and all the goodness thereof , is as the flower of the field . You will say : That is a fit Text indeed : So is this here , A voyce from heaven too . But Saint John is not commanded to cry it , as Isaiah was : he is commanded to write it . That that is written is for the more assurance . It seemeth good to me ( faith Saint Luke in his preface to his Gospel ) Most excellent Theophilus , to write to thee of these things in order , that thou mightest know the certainty , &c. It did not please God for many generatious to teach his Church by writing . The Fathers before the flood he did not teach by writing . They lived long : their memory served them instead of books : and they had now and then some Divine revelations . They needed no writing . But after that the dayes of man grew short ( as they did in the time of Moses the man of God : the dayes of our years are threescore years and ten : then ( I say ) when the dayes of man came thus to be shortned , it pleased God to teach his Church by writing . And although , the whole will of God , all things necessary to solvation be written , yet God did appoint some special things above all others to be written , some passages of divide truths . As that same history of the foil of Amalek in the wilderness , Scribehoc ad monumentum , saith God to Moses ; write this for a memorial in a book . So God commandeth Isaiah , to take to himself a great roul , and to write in it with a mans pen. So to Exekiel : Son of man , write thee the name of the day , even of this same day , the king of Babylon set himself against Jerusalem this same day . And Saint John ( to go no further ) though he was commanded to write this whole Epistle , and all the Visions he saw , yet there is some special thing , that God in a more special manner would have him to write . And here is one ; Write this same voyce : this 〈◊〉 that came down from heaven , write it . Though that writing addeth nothing to the Authority of the Word . For the word of God is the same Word , and is as well to be obeyed , and as well to be beleeved , when it is delivered by tradition , as when it is by writing : yet notwithstanding we are to blesse God that we have it written . How many Divine truths have been turned into lies ? And how many divine Histories have been turned into fables , when things have been delivered by tradition from hand to hand , and from man to man ? Tradition was never so safe a preserver of Divine truths . We are to thank God ( I say ) for the whole Scripture , for every part of it : for whatsoever is written , is written for our learning that we through patience , and comfort of the Scriptures might have hope . But what comfortable thing is this , that here Saint John is commanded to write ? Write , what ? Blessed are the dead that die in the Lord , so saith the spirit , they rest from their labours , and their works follow them . In the which you have five things ; First , you have a Proposition . Dead men are blessed , Blessed are the dead . Now , because this is not generally true , therefore . Secondly , you have a Restriction : all Dead men are not blessed . But who are blessed then ? they that die in the Lord. There is the Restriction . Thirdly , you have the Time from whence this blessedness beginneeh . From henceforth , blessed are the dead that die in the Lord. Fourthly , you have the Particulars wherein this blessedness consists . It is in a Relaxation of their labours ; and a Retribution of their works , they rest from their labours , and their works follow them . Lastly , you have a Confirmation of all this . It is confirmed first , by a voyce from heaven ; A voyce from heaven said write . And then it is confirmed by te Spirit of God ; Even so saith the spirit , they rest from their labours . You must not look that in this shortness of time , I should go through all these . And I do not intend it . It may be only the first and second . I pray let me take some time to speak of the occasion of our meeting . I would do all within the hour . I begin with the first . Dead men are blessed . Blessed are the dead . Blessedness , is a thing that every man desireth . He is no man , but a monster , that would live wretchedly . Every man desireth to be blessed . But that thing which we all desire in common , when it cometh to be determined , most men mistake it . Some place blessedness in riches . And some place it in honours . Some place it in pleasures . And some place it in health of body . And some place it in civil vertues . What need I tell you more ? S. Austin in his 19. book DeCivitate Dei , telleth us of no fewer then two hundred fourscore and eight several places of blessedness . All determined in this life . To let them passe . Blessedness consisteth in the enjoying of the soveraign good . That same soveraign good is God. We enjoy God both in this life , and in the life to come . From hence there is a double Blessedness . Distinguish them as you will ; Whether you call one Beatudo vioe , the other Beatudo patrioe , as some do . The Blessedness of the way , and the Blessedness of the Country . Or whether you call one Beatudo spei ; the other Beatudo rei . The Blessedness of expectation , or the blessedness of fruition . Or whether you call them ( as usually you do , ) The Blessedness of Grace here , and the Blessedness of Glory hereer ; It mattereth not in what terms yon distinguish them , but so we know this , have one , and you are sure of both . There is none have the Blessedness of Glory , but such as were first Blessed in the state of Grace . And there is none Blessed in a state of Grace , but shall be Blessed in the state of Glory . There is a threefold condition of a Blessed soul . It is here in the body , ( as long as God pleaseth ) But then it is from the Lord. It is with the Lord , but then it is from the Body . There is a third Condition , when it shall be in the body again , and with the Lord for ever . Then is the full consumation of blisse , when this same body of ours shall be raised up , and made like the glorious body of Jesus Christ . But our Blessedness in this life , though we have here a comfortable fellowship with God , yet , because that it is not per speciem , it is not by sight , it is but by faith , we walk by faith and not by sight . Because while we are here ( though we do see the face of God in the Mirrour or glass of the Gospel , yet because ) we are absent from him , as he is objectum Beatificans . Because here the tears are not all wiped from our eyes , and we have not yet a full rest from our labours , nor a full reward for our services . Therefore our Blessedness here it is nothing ( to speak of ) in comparison of that Blessedness which we shall have hereafter , when the soul is separated from the body , and is with the Lord. Therefore ( saith the Apostle ) I desire to be dissolved , and to be with Christ , and this ( quoth he ) it is melius , it is better : Better ? Yea , it is multo melius , it is much better : Yea , it is multo mag is melius ( you must bear with Saint Pauls incongruity of speech ) it is much more better to be with him . If our hope were only in this life , of all men , beleevers , the children of God , were most miserable . But the hope of our immortal life , is the life of this mortal . There was some little glimpse of this light , even amongst the Gentiles , ( such as did beleeve the immortality of the soul . ) One of the heathen Poets could say , No man is blessed till death . Cressus the Lybian ( a man happy in his great achievements ) asked Solon ; Pray ( quoth he ) tell me , what man dost thou think happy ? He named one to him , ( Tellus ) a man that was dead . But ( quoth he ) whom else dost thou think haypy ? He named two btethren more , that did a worke of piety to their Mother ( it were too long to tell you the particular story ) and they were dead , I think them happy , quoth he . Cressus began to be angry , that he himself should not be thought a happy man. Am not I happy ? Oh ( quoth he ) I take thee for a great King , but I accont thee not happy before death . Cressus grew to misery , and then he cried out , Oh Solon , Solon , &c. Here we have a word , a voyce from heaven : and the Word confirmed by the Spirit : and we have testimonies of Scripture : and we have some little glimpse of this light from the Gentiles : yet notwithstanding , flesh and bloud will not be perswaded of this , that dead men should be happy , that there is a happinesse in death . There are many things they have against it . First , say they , Death is an enemy . It is very true , Death is is an enemy , the Apostle calleth it so . The last enemy that shall be destroyed is Death . And , say they , it is a terrible enemy . It is very true , and of all terrible things the most terrible : yea , and nature abhorreth it exceedingly . See it in any creature that liveth : Mark if every creature would not use leggs , wings , hoofs , horns , tusks , beaks , or whatsoever thing it is wherewith God and nature hath armed it , to preserve life . Solomon saith it ( but he saith it in the person of a carnal man , as he doth many things by Metaphors in his book of Ecclesiastes . ) That a living dogg , is better then a dead lyon . Sathan is a lyar , and the father of lies , but yet notwithstanding that word of his was a truth , Skin for skin ; yea , all that a man hath will he give for his life . Vita dum super est , benè est , said Moecenas , when he lay grievously sick of the Gout , So long as life remains , it is well enough . You have one man that liveth in extream poverty , eateth no bread , but the bread of affliction . yet he would live . You have another man that carrieth about him a diseased body , the arrows of God sticking fast in him , and the venome of them drinking up his spirits , by some sickness ; yet he would live . You have another man , that hath a rotten name that stinks while he liveth , yet he would live still . Yea , and not only wicked men , do make many base shifts to live ( they have their portion in this life ; no wonder therefore they do it ) but even Gods best children , that look for a better life then this , when this ended , are not willing to part with this life if they could keep it : Do you not remember how David pleaded for life ; Oh let me live , that I may praise thy Name : oh spare me a little before I go hence , and be no more ? Hezekiah turneth his face to the wall and wept , oh shall the grave give thanks unto thee ? or shall the dead celebrate thy praise ? No , Vivens , vivens , it is the living , it is the living that must praise thee , as I do this day . I know indeed that sometime you shall find some of Gods children , wishing for death , Job , My soul hath chosen strangling , and death , rather then my self . Lord I pray thee ( saith Moses ) kill me out of hand , and let me not see my wretchedness . Elijah , when he fled from Jezable for his life , Lord ( quoth he ) take away my life , for I am not better then my fathers . He was not willing that Jezable should take away his life , but he would have God to take it away . You know Jonah his pettish mood that he was in , when he would needs think to know what was better for him , then God himself doth ; Lord , take I beseech thee , my life from mee ; for it is better for me to dic , then to live . These men of God , they were sons of men , they had their passions as other men have ; and passion was never good judge between life and death . I know again , that there is question made by Job ; Wherefore is light given to a man that is in misery , and life to the bitter in soul ? Such a man I confess , that hath bitterness of soul , he may happily seek for death , as for treasures , and be glad when he hath found the grave . But let God be but pleased a little to allay that bitterness , let him but lay up that bitter pill in sugar a little , and then he will like life well enough . Why do we all this while go from my Text ? Surely there be so many voyces upon earth against it , that if there were not a voyce from heaven to say , Blessed are the dead , that die in the Lord , we should scarce beleeve it . But then if the dead be blessed , why do we not die , that we may be blessed ? There is such a like Question of Scipio in that same book of Tullies ; Somnium Scipionis . Scipio asked his Father , when his father had told him of those glories that the soul enjoyed in immortality : Why ( saith he ) do I tarry thus long upon the earth ? why do not I hasten to die ? The schollers of Eugesius , when they heard their Master dispute of the immortality of the soul , went and laid violent hands upon themselves , that they might go to that immortality . And so Cato Uticensis after he read Platoes books of the Immortality of the Soul ; made away himself . Many such examples there have been . And I find often-times in your bills many that have laid violent hands upon themselves , some that cut their own throats , and some that hang themselves . I pray give me leave a little to speak upon this . Saint Austin tells me of five causes , for which persons do usually lay violent hands upon themselves . The first is this . Some do it to avoid some shame , or some dishonour , or misery , or beggery , that shall befall them . Thus did Achitophel , when he saw that his counsell was defeated , he went home and hanged himself : Thus have many done to avoid shame and dishonour . Alas poor wretches ; While they seek to escape temporal punishment , they run into eternal , like our fishes in the proverb , out of the frying-pan into the fire : into hell fire , where the worm dieth not , and where the fire never goeth out . Secondly , some have done it to avoid the terrors of a guilty conscience . Thus Judas , troubled in conscience , after he had betrayed Christ , he went and hung himself . Poor wretch ; He had more need he had lived , that he might have healed that sin of his by repentance . This is not a way to expiate thy sin , this is a way to increase it . Judas when he killed himself , he killed as wicked a man as was upon the earth , and yet he shall answer to God , aswell for that nocent bloud of his own that he spilt , as he shall for the innocent bloud of the Son of God that he betrayed . Thirdly , we find some that have done this to avoid some villany that they feared should be offered them . As for example . Pelagia a noble Lady , that we read of in Ecclesiastcall stories , when she was followed by some barbarous souldiers that would have abused her , she speaking nothing but , never a villain of them all shall touch me ; threw her self over a bridge , and drowned her self . Some of the Fathers do little lesse then commend her for this . Saint Augustine condemnes her , so should I. For , why should she that had done no hurt , do hurt to her self ? why should she to escape the hands of the Nocent , lay violent hands upon her self that was innocent ? Our chastity of body is not lost , when the chastity of our mind remaineth inviolated . Fourthly ; Some have done this to purchase to themselves a name of valour . Rasis in the book of the Machabees did thus . And if there were no other thing in the world to shew that book to be Apochriphal Scripture , this is enough , in that the Author of that book commendeth Rasis for it . It is not valour for to flie a danger : it is valour to bear it . If any example can be alledged to this purpose , that of Sampsons may . But Saint Austin he answereth . The Spirit of God secretly commandeth him to do it . And we may verily beleeve it : for if the Spirit of God had not commanded it , yea , and assisted him in it too , he had never done that he did , in pulling down the house upon himself and the Philistims . Lastly , some have done it , or they might have done it , because Blessed are the dead . Some will die , that they may be blessed . Poor wretches ; They that diprive themselves of this life , may not look for a better when this is ended . I will not judge particulars , I leave them unto God. But in the general , Considering that life is Gods blessing : it is he that giveth it , and it is he that must take it away . Considering that man is not lord of his own spirit . Considering that God hath set us here in our stations , and we may not move out without leave from our General . Considering that we are set here to serve God , and we must serve him as long as he will , and not as long as we will. Or specially considering that God hath forbidden us to kill others , therefore forbidden us much more to kill our selves : therefore surely ( except Gods mercy be greater then I can give warrant for ) they that die thus , die eternally . And we had need beseech God with all earnestness of spirit , to keep us from such a fearful temptation as this : for they that die thus , die not in the Lord , and therefore cannot be blessed : for my Text saith it of no other , but of those , Blessed are the dead , that die in the Lord. This is the first point . I come to the Restriction . Die in the Lord. It may be construed two wayes , the preposition is Ambiguous : for the preposition many times in Scripture signifies In Domino , or propter Dominum . As Rom. 16.1 . I commend unto you Phebe our sister , that you would receive her , in Domino , in the Lord ; that is for the Lords sake , as becometh Saints . And in the twelfth verse of the same Chapter , Salute the beloved Persis which laboured much in the Lord ; that is , laboured much in Gods cause , for the Lord. So again , Say to Archippus , look to the ministery that thou hast received , In Domino ; that is , for the Lord , for the Lords service , for his work . I might give you many more instances . There is one place most pregnant , Eph. 4.1 . I Paul a prisoner , in Domino ; so saith the vulgar Latine , and so is the Greek interpretation , In the Lord. What meaneth Saint Paul ? A prisoner in the Lord , what is that ? A prisoner for the Lord , a prisoner for the Lords cause . And thus you may take the word here in the Text — Blessed are they that die , in Domino ; that is , such as die in causa Domini : and thus Judicious Beza , ( to whose judgment I attribute much in translations ) he readeth it so , Blessed are the dead , qui moriuutur causa Domini : and then in his Annotations , propter Dominum . And if you take it thus , then the Martyrs only are blessed . That Martyrs are blessed , the Church of God is so far from making a question , that they set it down as a Rule . Injuriam facit Martyri qui orat pro Martyre ; A man doth wrong to a Martyr , that prayes for a Martyr , their blessedness is so sure : for , He that loseth his life for my sake , and the Gospels , shall find it , saith Christ . If he loseth a temporal life , he shall find an eternal . If he lose a life accompanied with sorrow , he shall find another life that is with joy , such joy as cannot be conceived , such joy as shall never be ended . Precious in the eyes of the Lord is the death of his Saints . There are two things ( saith S. Bernard ) that makes the death of a Saint precious ; the one is a good life before ; the other is a good cause for which he dieth . A good life will make it a precious death : but a good cause will make it a more precious death . But that is the most pretious death , that hath both a good life before it , and a good cause coming next . The Matyrs are blessed , but they must be such Martyrs as suffer for the Lord , be sure of that , or else they are not blessed . There be some that would be accounted Martyrs ( a great company of such we have had of late ) that have died for broaching of reason , and some for sowing of sedition ; some for absolving subjects from the oath of Alleageance , some for attempting to blow up Parliament houses . Such as these are not Martyrs . It is not the punishment , it is the cause that makes the Martyr . Our blessed Lord himselfe , that never did evil , was crucified between two evil-doers ; there was an equal punishment , there was not an equal cause . It must be the cause that we must look to , if we look to be blessed . But I cantot stand upon that . Here is the first interpretation : To die in the Lord , is for the Lord. But there is a second , and that is more large , die in the Lord , that is , die in the faith of the Lord. Salute Andronicus , and Junius my fellow prisoners , which were in the Lord before me , Saith S. Paul ; that is , that were Beleevers , that were in the faith before me . And ( to let pass many other places ) if there be no resurrection of the dead ( saith the Apostle ) then we that are asleep in Christ , &c. If we beleeve that Jesus died , then those that sleep in Jesus shall he bring with him , &c. and Again , He shall descend from heaven with a shout , and they that are dead in Christ shall rise first . Now what is it to die in Christ in a large sense ? I will tell you . He that would die in Christ , first he must die in obedience . There are many works of obedience , that we are to doe . Our last and greatest act of obedience , is to resign up this same spirit of ours willingly , chearfully into the hands of God that gave it . If we have not attained to that strength , that some have done ; that is , to live patiently , and die willingly , yet we should labour to attain to thus much strength to live willingly , and to die patiently ; So as Christ may be magnified in my body ( saith the Apostle ) I pass not , it makes no matter , let it either be by life , or by death . When we have done the work that God hath set us to do , we must be gone : and thus must every one say with himself ; Lord if I have done all the work thou hast appointed me to do , call me away at thy pleasure . Here is the first . In obedience . Secondly . Die in repentance . I remember what Possidonius said of Saint Augustine , a little before his death , that it was necessary that men when they died , they should not go out of the world , absque digna & competenti resipiscentiâ , without a fit competent repentance . He himselfe did so , for he caused the penitential Plalmes to be written , and they were before him , as he lay upon his bed , and he was continually reading those penitential Psalmes , and meditating upon them with many tears : he died even in the very act of contrition . I do love to see a man chearful upon his death-bed : but I do more love to see a man penitent . There is a day indeed , when God will wipe away all tears from our eyes ; When that cometh , then he will wipe away these tears of repentance too , these tears of godly sorrow : But the Lord grant he may find me with tears in mine eyes . Thirdly ; Die in faith . Indeed if ever Faith had a work to doe , it bath then a work to do , when all other comforts in the world fail us , and freinds go from us ; then faith , to lay hold on the promises ; I know that my Redeemer liveth , and that I shall rise again at the last day , and be covered with my skin , and shall see God with these same eyes . Thus faith . And then fourthly . Die with Invocation , calling upon the name of God. Thus have all the Saints of God done , continually commending of their souls to God in prayers . Saint Paul would have us commend our souls to God in well-doing . And it is a necesary thing every morning we rise , and every night we go to bed , but especially when we see some harbingers of death sent unto us , then to have nothing to do , but with our blessed Lord ; Father , into thy hands I commend my spirit . And with Saint Steven , Lord Jesus receive my spirit . And next to this , let me put in also , Mercy , Charity : Die forgiving one another . Thus our Lord taught us to do , when he cried out , Father forgive them for they know not what they do . And Saint Steven taught us to do so too ; Lord lay not this sin to their charge . And then lastly , ( for I cannot stand upon these things ) there must be a death in Peace . Peace with God : Peace with our own consciences , and Peace with all the world . And now the man that dieth thus ; dieth with willingness : dieth in repentance , dieth in faith , dieth with invocation , dieth in charity , dieth in peace , this man dieth in the Lord , and such a one is blessed . They that would thus die in him , must live in him . A man cannot be said to die in London that never lived in London . A man cannot be said to die in the Lord , that never lived in the Lord. If thou dost not live in obedience , in faith , in repentence , in invocation , in charity , in peace , thou canst not die in these . A man must first live the life of the righteous , before he can die the death of the righteous . And then again , if a man would die thus , He must be well acquainted with death : grow familiar with him by meditation . Many things more I might have said to this purpose , but I am loath to transgress the hour . I have done with that . Give me only leave now to speak in a few words unto the present occasion . You have brought here ( beloved ) the body of your well-beloved neighbour , Mistris S.H. late the Wife of your late reverent Pastour , Doctor , R.H. to be laid up together with her Husband , in hope of a blessed and glorious resurrection . It is long since that I did in this Place perform this service at the buriall of his former Wife , a woman of whom I may not speak , for though I hold my peace , the very stone here in the wall will say enough of her : and you that know her , cannot but assure the truth of it . I am intreated to perform now , the like duty to the second Wise . And I was easily intreated to do it : for that name of brother and sister , that was usually between us for many years continued , may very well challenge of me , any duty I am able to perform . I am straitned in time , and I cannot speak what I would : and I do perceive already by this that I have spoken , that if I should speak much more , my passion would not give me leave . Let me tell you one thing amongst many others , it is a thing extraordinary , and it is for imitation . The Vertuous woman in the last of the Proverbs , is commended for many things ; Amongst others this is one , She doth her husband good , and not evil , all the dayes of her life . And mark it I pray you : It is not all the dayes of his life , and yet peradventure some woman might be thought a good woman , that doth that , but she may perhaps outlive her Husband . A vertuoks woman will do him good , and not evil all the dayes of her life : And for this amongst many other things , I do commend this vertuous Gentlewoman . I may almost say with the words there in the end of that Chapter ; Many daughters have done excollently , but thou surmountest them all . So I may say , many women peradventure have done excellently in this kind ; but I do not know of any one that ever hath done the like to her Husband . I pray you hear it . Her Husband had a brother that lived in Portugal , at the time of his death , who was there married , he had there three children at least , two sons and a daughter . This vertuous good Woman would give her self no rest , till she had these children out of Portugal : she got the two sons hither . And what was her care ? ( here is another exceslency of hers ) her chief care was for their souls . What did she ? or rather what did she not to win those children from Popery ( in which they have been brought up ) and to bring them to the true service of God ? She obtained it , she got it . When she had done that , won them to our religion , she had not done all : one of these had a desire to exercise some Merchandise by Sea. She furnished him to the Sea , she furnshed him with money for his adventures . The other she bound Apprentise here in the City to an honest trade : and she hath given them a liberall childes portion , I may say so . A childs portion , that they may thank God ( and I hope they will have the grace to do it ) that they had , I do not say such a Aunt in law , but such a Mother . Here was not all . She sent for the Mother too ; she was but sister-in-law to her Husband : she sent for the mother , she sent for the Daughter : they were here . She clothed them ; she fed them some moneths : and if she could have won them to our religion , she would have maintained the Mother while she had lived : she would have brought up the Daughter , as her own child : But that could not be done , it was a work beyond her strength . You see here a vertuous Woman , that did good to her Husband , not all the dayes of his life , but all the dayes of her life : To the very last day of her life , she never did cease to do good to her Husband in his kindred : and I think I may say , that she was more careful of his kindred , then of her own . But this is not all . This kindness you will say was shewed to her Husbands kindred . Hear a little more therefore . She knew that there were many Ministers that had a great charge of children , and peradventure would be very glad to have some of their children taken off of their hands . She hath given to the putting out of five Ministers children , to bind them Apprentices , fifty pounds . She knew that there were some poor persons of the Palatinate here , which stood in necessity ; She hath given to the reliese of them , twenty pounds . She knew that there were many poor souls , that lay in Turkish slavery . She hath given for the redeeming of them , twenty pounds . Nay , yet more ; She considered , that her Husband was sometime a poor scholler in the University of Cambridge . And she considered too , that , there are many Ministers Widowes that lived well , while their husband lived , that are fain to crave reliefe ( the greater is the shame of some men ) when they are dead . She hath therefore given five hundred pounds to purchase lands , and with this land to maintaine , partly two Schollers in the University , from their first coming thither , till they be Masters of Art. And then with the residue to maintaine four Widows , that have been the Wives of honest preaching Ministers . Zacheus , his offer was , but half of his goods . Lord , half of my goods I give to the poor . For ought I can perceive and understand , above half of her estate she hath given to charitable uses . I say no more of her . These works of her will praise her in the gates . She died in the Country . And I am sorry that I had not information ( as I did desire ) of her behaviour in her sickness . I have it not : I can say nothing of it : but thus much . It was not possible , that such a creature , that lived thus ( as we know she did ) in obedience to God , in repentance , in faith , with invocation of Gods mercy , in Charity , in Peace , but that her death was blessed . She that lived in the Lord , no question but she died in the Lord , and she is blessed ; for Blessed are the dead , that die in the Lord. Good Lord teach us to number our dayes , that we may apply our hearts to wisdom ; and grant that as we grow in years , we may grow in knowledge of thy truth , in obedience to thy will , in faith in thy promises , in love toward thee , and toward our neighbours for thy sake , that when we come to the end of our dayes , we may come to the end of our hope , the salvation of our souls , through Jesus Christ : to whom with thee oh Father , and thee oh holy Spirit , three Persons , but one true and immortal , and only wise God , be given , both from us , and all thy creatures in heaven and in earth , continual praise , honour , glory , dominion and power , now and for evermore . Let all those that hear the word of God depart from iniquity . Now the God of Peace , that brought again from the dead our Lord Jesus , the great Shepheard of the sheep , through the bloud of the everlasting Covenant , make you perfect to do his will , working in you that which is pleasing in his sight , through Jesus Christ ; Amen . THE CHRISTIANS CENTER : OR , HOW TO LIVE TO GOD. SERMON X. ROM . 14.7 . For none of us liveth to himself , and no man dieth to himself : for whether we live , we live to the Lord : and whether we die , we die unto the Lord : whether we live therefore or die , we are the Lords . THese words contain an Argument or reason which the Apostle useth , to prove that the weak Christian should be born withal , and that men should not judge , because of the difference of meat amongst them . He sheweth that they did not with the neglect of the knowledge of any truth keep themselves ignorant in this particular : but it was their weakness . The strong should bear with the weak , and the weak should not censure the strong : the reason is , because they agree in one end : they propound one general end to themselves , that guides them in all their actions , they walk in one way , and in one path , and therefore they should in these things agree together . The general end at which they all aymed in their doings is the Lord : He that eateth ( faith he ) eateth to the Lord , & he that eateth not , to the Lord he eateth not ; that is , still he propoundeth God as his end , and the pleasing of God in his actions , as the rule of them . That he may prove this unto us , that they stand thus affected , both of them , notwithstanding this difference , he bringeth in this as the general reason , where to every particular of their lives may be reduced : All their life is ordered by the Lord : they live to the Lord , they die to the Lord , so that whet her they live or die , they are the Lords ; Therefore all their particular actions are to the Lord. Whether we live , we live to the Lord , and whether we die , we die to the Lord. Now this general reason he propoundeth two wayes . First , Negatively , None of us living to himself , and no man dieth to himself . Secondly Affirmatively : which consisteth of two parts . Their duty to God. Gods acceptance of them , and protection over them . Their duty to God , if we live , we live to the Lord , and if we die , we die to the Lord. Gods acceptance of them ; Whether we live or die we are the Lords . That which we shall now insist upon , is the former part , the negative expression and proposal of this general reason ; none of us liveth to himself , and no man dieth to himself . Now , when the A postle affirmeth this of the beleevers of those times , he therein intimateth thus much ; that it is the course of beleevers in all times ; It is a duty belonging to all others ; of which they must make account , not to live to themselves , but to the Lord. Therefore though he speaks generally here , yet there is in his speech a kind of particular universality : a generality with a restraint . He saith none of us : he saith not none in the world live to themselves , for there are many in the world live to themselves , and not to the Lord : but none of us : none of those that we rank our selves with , that are in the condition of beleevers : none of those concerning whom we speak in this question : none of us live to our selves . Life in general , is nothing else but that power whereby we act or move . As we read , Gen. 2. God breathed into man the breath of life , and he became a living soul : he gave him the power whereby he acted . The acting of this power is the exercise of that life , whether the action be of the mind , or of the body . And so , as there is a donble life , there are two sorts of actions of life : there are natural actions of a natural life , and there are spiritual actions of a spiritual life . When the Apostle speaks of living , he intends both these . We live not ; that is , we do not the actions of life , whether natural or spiritual , to our selves , but to the Lord. No man liveth to himselfe . By himself , he meaneth not only a mans person , either soul or body : but all those advantages , that conduce , to the well-being of a man. No man of us so ordereth the actions of his life , with reference and respect to our selves , as the uttermost end : we do not make our own well-being , or well-fare , the uttermost end of our actions : none of us live to our selves : You have the sense and meaning of the words ; which being a patterne to other Christians : a thing which the Apostle supposeth , is or should be in every beleever , it giveth us this point of instruction , whereupon we shall insist at this time . That is , No Beleever , none that are in Christ , should make themselves the end in their actions . None should live ; that is , spend their time and strength and endeavour , ayming at no higher end then themselves . No Christian should so spend his time , as to seek himself only in the actions that he doth ; None of us liveth to himselfe . But here it may be objected ( for the clearing of the point ) May not a Christian seek himself , in the things that he doth ? When they do good things , that which God commandeth , that they may avoid the punishment : when , being incouraged by the promise of a reward , they performe the actions of obedience , do they not herein seek themselves ? they seek the avoyding of evil to themselues , and the obtaining of good for themselves : and doing thus they live to themselves . To this we Answer . We must consider , our selves two wayes . First in subordination to God. Secondly , in competition with him , or oppositon against him . Consider a mans self in subordination to God : so a man may seek himself ; that is , he may seek his own good : though not as the uttermost end , wherein his thoughts rest , yet he hath this incouragement . Self-love is a plant of Gods own planting in the heart of man : and he will not have any man root out that that he hath planted : Grace drieth not up the fountain of nature : It doth but turn the stream into a new channel : it guides it the right way . When a man is renewed by grace , and sanctified , he is the same man in his faculties : he doth his actions better then he did before ; and all that he did before , he doth them to a better end . It is impossible that the will of man should incline to any thing , but as he conceiveth it good , and good for me : now there is no man can conceive a thing as good for him , but he must conceive it as good and sutable to him , sutable to his welfare and condition . The law of God forbiddeth not this , but establisheth it , and commendeth it , if it be rightly ordered . Thou shalt love the Lord thy God , with all thy soul , and with all thy strength , that is the cheif : notwithstanding thou shalt not hate thy self : thou shalt love thy neighbour as thy self : subordinate to the love of a mans self must be the love of his neighbour ; and subordinate to his love of God , must be the love of himself . Thou maist love thy self , but in a degree inferiour to God. Thou must love thy self in God , and seek thy good in God , and not in thy self : therefore it is that God in the Scripture hath set promises and threatnings one opposite to the other . Now it is lawful for a man to be drawn to obedience , or driven from sin by any argument that God useth in his Word . When God threatneth punishment , shall not men be awakened ? the Lyon roareth , and the beasts of the Forrest tremble . When God promiseth : here is the act of faith to receive this promise , and to believe it . Herein Jesus Christ the Author and finisher of our faith , is set as a patterm for us , he set before him the joy . It is lawful for a Christian herein to imitate Christ : I speak this for their sakes , to allure them by incouragements from the Word : that howsoever the avoyding of sin by threatnings is an action of self-love , without the love of God ; yet these two may stand together in a due subordination one to another , a mans love to himself , and love to God : to love God more then himself , and so to seek all good in God , and in the way leading to him . Secondly , take man as he standeth in competition , and opposite to God , in matter of will and desire . In this case a man must not love and seek himself , but God. When a man seeks good to himself in a way displeasing to God , herein he must not seek himself ; for he must live to God , and not to himself : when his thoughts and desires , and affections , are carried for himself principally ; this is against the rule : this is not the state of a Christian , of a beleever , thus to seek himself in any thing contrary to God , or in any thing above him . Thus you have the opening of it . And it shall appear to be a truth by these reasons . For a man to live to himself : that is , to do the actions of life with respect to himself , not to others , and to God. It is First a dishonour to God. Secondly injurious to Christ . Thirdly , dangerous and hurtful to a mans self . Eirst ( I say ) it is dishonourable to God. It is the greatest dishonour the creature can do to the Creatour , to exalt himself , to make himself his end in the actions he doth . It is to make a mans self a God , and to make God an Idol . For what is that incommunicable glory that God will not give to another , but this , to make himself his end ? It is a glory proper only to God. He made all things for himself , Prov. 16.4 . Mark how these two agree well together , that that , that is the efficient cause , should be the final cause too : that as God is the maker , so he should be the end of all things : and as that that giveth Being to the creature it is our of it self , so likewise that , that should quicken and act the creature should be out of it self . When a man therefore propounds himself as his end , he is said in that to make himself God. Those false Apostles , Phil. 3.20 . it is said of them , that they made their belly their God ; because this they propounded as their end , how they might advantage themselves in the world , how they might feed and delight themselves , and exalt themselves , and serve not God. This is to bring God below a mans self , making God an Idol , and himself God. I say therefore it is the highest dishonour that the creature can do to God. Secondly , it is the greatest injury that he can do to Christ , to live to himself . Christ may say truly , and more properly , and fitly to us , then Saint Paul could , say to Philemon , thou owest thy self to me . We owe our selves to him by all rights especially by that great right ofpurchase : he bought us to himself , he redeemed us to himself ; You are bought with a price , ( saith the Apostle ) therefore glorifie God in your spirits and bodies , for they are Gods. They are his , and not your own , because he bought them , bought them when you were slaves , and had inthralled your selves , therefore you owe your selves to him , he hath purchased you to himself . In the old Law , the rule was , that if a man had bought another , either out of captivity , or the like , he was to demand all the work and service , that this man could doe , all his time and strength belonged unto hm that bought him , for he was his money , therefore he might exact of him the uttermost he could do for his service , for he bought him . Much more Christ , that hath bought us from a worse slavery , from a slavery under the power of darkness : and bought us with the greatest price , even with the effusion of his own bloud : He hath redeemed us ( saith Saint Peter ) not with silver and gold , but with his own precious bloud ; a price far above that , if a man should give all his wealth . Now when Christ hath bought us for himself , we are become not his money , but his bloud ; therefore all that we have , and are , is due to him , because we are his . If we have any good in the world , in things present : if there be any good to the soul , in things to come , all is by Christ , therefore all must be unto him . If a man have a servant , if he be either bound to him , suppose an Apprentise : or if he be hired to him , suppose a workman or Artificer : if he live by him , and have maintenance from him : every man expects that his time be to his Master , and his work for his Masters advantage . If a day-labourer come at night and demand pay : the Master will ask him , what work he did ? suppose the man should tell him , he had been building himself a cottage , or mending his own apparel , or had been doing such and such work for himself : but what hast thou done for me , saith the Master ? Dost thou think to live by me , and not work to me ? Do we think to live by Christ , and not serve Christ ? This is the very end why he hath delivered us from the hands of our enemies , that we might serve him in holiness and righteousness , all the dayes of our life : Mark it : we must serve him , for he hath delivered us ; that is , we must do him service : do his work , not some peece of the day , and the work of another , another part of the day : do somewhat with respect to God , and somewhat with respect to our selves : but we must serve him all the dayes of our life . The whole time of the hyreling is for his Masters service , and the whole time of a Christian , for the service of Christ : for he hath bought us with the price of his own bloud . Then it is an injury to the Lord Christ , because he hath ransomed us at such a price for himself , if we do things to our selves , and not to him . Thirdly , as it is a dishonour to God , and injurious to Christ , that men should live to themselves : so it is dangerous to a mans self . And that will appear by comparing what we lose by it ; with what we gain by it . Compare our loss and our gain together , and we shall see then , that we do our selves the greatest mischief , when we seek our selves most . Consider first what we lose by it . Our happiness . What is the happiness of the creature , but the injoying of God ? We lose our end and perfection . What is the blessedness of the creature , but to obtain his end ? What is the end of the creature , but the glory of the Creator ? Then the creature cometh to perfection , and blessedness , and happiness , when it is most empty of himself , when he most perfectly , and with due affection seeks God. Therefore in seeking our selves , we lose our happiness . Saint Paul so conceived of their blessedness : they let fall themselves in the highest point of self-love , when they stood in competion with God , or oppsition against God. Moses desired that his name might be blotted out of the book of life , rather then God should be dishonoured . And faith the Apostle , I could be content to be separated from Christ , for my brethrens sake : that is , that Christ may be glorified . He knew that his happiness lay not in injoying a blessed estate to himself , free from care and trouble : but that herein his happiness lay , that God may be glorified , and that he might bring it to pass by any means , that he might serve God , in that end whereto God had appointed him : and the more perfectly he could attain that end , the more perfectly he should attain his happiness . So it is with a true Christian , he is so far blessed , and happy in heaven as he is serviceable to God on earth , as he lives to him , and doth much , and suffereth much for him ; when that life that he hath , is spent ( in the several actions , and turnings , and changings of it ) in the service , and to the glory of God. Therefore I say consider this : you lose that which you seek : you seem to seek happiness to your selves , by seeking wealth and pleasures or earthly advantages to your selves ; and while you seek them , with a neglect of duty to God , with a neglect of the discharge of that work and service he hath committed to you : you lose that happiness that you seem to seek , and which you should seek indeed , which is the perfection , the end of the creature : the service of his Creatour . So you see what we lose . Consider secondly , what we gain . It may be you gain wealth for you selves : this is somewhat you will say . It may be you gain honour , and esteeme in the World : you gain a name amongst men , or some earthly advantage . Alas ! what is this if it be rightly considered ? It is but the gain of a shadow to the loss of the soul . If it be wealth : doth it satisfie the soul ? Doth it quiet the conscience ? Doth it fill aman so , as that he needs no more ? All the wealth in the world cannot do this : there is an emptiness in all these things : there is fulness to be had only in God , in Christ , in spiritual things : nothing else is able to satisfie the soul in all its desires , to give it perfect peace . If the happiness of a man where either in himself , or in any other creature , he need have nothing to do with God , he need not then to look higher above himself . But God hath placed a vanity both in men , and in all creatures : man is vain , and all the creatures in the world are vanity , and vexation of spirit . And when the Scripture calleth them vanity , what doth it mean , but that they are empty things ? they have not that nourishment in them , that they seem to have ; they have not that in them , that they should have , according to that esteem that men put upon them : they are empty things : as we say of wells , when they want water , they are empty , though they be full of other things , as dust and sand , &c. Or as clouds that have no moisture , and rain in them , they are empty : so are all things in the world therefore empty ; because they have not in them , that which the heart seeks after : they have not happiness in them , they have not contentment in them . What is this then , but to forsake bread , and to seek after husks , like the Prodigal that left his Fathers house , where there was bread enough , and to feed on husks with swine ? to leave the approach and access of the soul to God , wherein it may satisfie it self to the full , with that which is food indeed : and to seek somewhat in the world that it cannot get . I say , this is a mans loss . Nay , he loseth himself in living to himself : What shall it profit a man to win the whole world , and lose himself ? Mat. 16.26 . To lose his soul , saith one Evangelist , to lose himself faith another . A man loseth himself , when he loseth his soul . And this he doth in the neglect of God , he loseth his soul in that action : when a man gathereth wealth by indirect means , or keepeth his wealth and douth not disburse it in the service of God , for his glory , or whatsoever else a man doth ; in gaining the world he loseth himself . He that will lose his life shall save it , and he that will save his life , shall lose it , Mark. 10. A man never loseth a shadow more then when he followeth it : the faster he pursues it , the faster still it runneth from him : such is the pursuit after anything out of God : the more a man pursueth i●… the more he loseth himself , he is driven so many paces from heaven , so many degrees from his own happiness . This is the folly and madness of the world , whereby Sathan deludeth men , leading them after vain shewes of earthly delights , in carnal security , flattering themselves in the pursuit of the world , dreaming of happiness and comfort , and in the conclusion imbrace nothing but a shadow and emptiness . and comfort , and in the conclusion imbrace nothing but a shadow and emptiness . This I say is the misery of man. Now put both together : Consider what we lose : that that is truly good , that that is blessedness indeed : and what we get : that that is but a shadow , that that is emptiness indeed . Men lose that they seem to have 〈◊〉 and want that they pursue after . A secret judgement of God , because they sought not that , that they should do . Thus we see the point opened , I hasten to the application . The first use is , for Conviction●… Since there is such a truth as this , that no man that professeth himself to be in Christ , that professeth himself to be a beleever , should live to himself , that is , do any action of his life , ayming at himself , as the uttermost end in those actions . It serveth in the first place to convince us , that profess our selves to be Christians , and beleevers , to be such as know Christ ( though with these differences , some are more weak , and some more strong ; ) yet I say , it convinceth every man to stand guilty before the Lord , that if he live to himself , he is none of Christs . This is the property of every true Christian , even of the weakest , aswell as of the strongest ( for the Apostle speaks of all , None of us , saith he , whether weak or strong Christians , live to over selves ) if thou therefore live to thy self , thou art none of those the Apostle speaks to : thou art none of those that live and die to the Lord ; thou art none of those that are the Lords , whether in life or death . Let us therefore first be convinced of this , that there is such a sinful disposition in the hearts of men , that profess themselves to be Christians , and yet live to themselves . That is the first thing I would convince you of at this time . Secondly , I would shew you , that whatsoever this disposition is , it argueth a soule and sinful heart . None of us do so ( saith the Apostle ) other men that have no part in these priviledges and comforts , they do so , they live to themselves . Thirdly , we will convince you of this life , that it is simply necessary . That so without delay , every one ●…hat is convinced that he liveth to himself , may now begin to leave that course , to live to himself , and hereafter live to God. For the first of these . To convince us that there are many amongst us that professe our selves to be Christs , and yet are thus disposed , and have this sinful affection , to live to our selves . Take this first in the general . If there were not such a disposition in mens hearts , the holy Ghost would not thus have directed the spirit of the Apostle , in expressing this , as a note of difference between them and others , and as an argument that a strong Christian , should beare with the weak , because they do not live to themselves . The Scripture giveth not rules in vaine . But that yet we may see it more clearely : you shall find this very thing complained of sometime : and sometime forbidden . Complained of , Phil. 2.21 . All seek their own , and not the things of Jesus Christ . Such a disposition there was in them , that they sought their own , they lived to themselves . And forbidden , 1 Cor. 10.24 . Let no man seek his own , but every one another mans wealth . A thing expresly , and in termes so clearely forbidden , as no man can hide himself from the light of it . He is certainly guilty of the breach of this command , that seeks after his own : that seeks himself . But how shall we know ( that we may be more sensible of our own case ) whether it be thus with us , or not : whether we live to our selves , and not unto God ? I will give you two general rules and tryals whereby a man may discern whether he live to himself or not . The first is this . Consider when a lust , and an occasion meet together , how you are . I shall shew it in divers particulars . Take it thus . Sometimes you shall see that a man is put on to a good duty by incouragement : sometimes he wants those incouragements . Mark now , how a man determineth and resolveth , to act , or to cease his action , by vertue of these incouragements . Sometimes you shall see that there is a command to a duty , but no outward incouragement to that duty , that may satisfie the desire of a mans heart in self-respects . He must obey God in this command , but he shall gain nothing in the world by it : he shall neither grow rich , nor get more esteem among men , or have a more easie or pleasent life in outward things : all self-respects fail in this action . The question is , what a man resolveth upon in this ? If now his heart start aside from God , and fall off from the duty , because he wants those incouragements that a man looks after , a way for himself , fulness to himself : then it is evident , thou hast respect to thy self . Jehu all the while , that his zeal to God might further him , and the better settle himself in the kingdom of Israel ; he can call others to come up and see his zeal for the Lord ; but when his zeal had no such baite●… , and allurement to those actions , then Jehu turneth against God , and falleth to Idolatry and other sins : Jehu is not now the man , when these incouragements faile , that he was before . You have abundance in John 6.10 . seeking Christ , that still discovered a living to themselves in it . You seek me ( saith our Saviour ) because of the loaves : they had some outward advantage by him , and therefore so long they sought him . So the Lord discovered them in Hos . 7. to be such as lived to themselves even in holy duties : You cry unto me ( saith God ) but it is for corn , and wine , and oyle : for this they cryed : but when they had corn , and wine , and oyle , what zeal had they then ? He that should have been upright when he waxed fat , he kicked with the heel , as the Lord speaks under the name of Jesurum to Israel . That is one case : Consider when things come thus , that sometime those worldly advantages fall off from a man in the profession and practise of religion : if he fall off from the duty too , he is a man that liveth to himself . This was the case of the second and third grounds , they received the seed with joy : that is , when they were sensible of comfort they followed Christ , but afterward when persecution arose for the Gospel , they fell off , and took offence . Such as these live to themselves : they seem to live to God , but it is to themselves : and therefore when self-respects fail , they fall off too . Secondly , take another instance for the clearing of it ; Suppose that not only sensible advantages fail , but sensible disadvantages come in the world . A man is sensible that he shall disadvantage himself much , if he go on in the wayes of obedience to God. It may be if he make conscience of his wayes , he must make restitution of his estate , unjustly gotten . He must deny himself in a greater measure of pleasures , that he hath unlawfully pursued . He must empty himself , in works of mercy , and piety , of a great part of his estate , for the good of others , that God may be glorified by his substance . He shall lose some worldly friends ; some esteem among men . Here are sensible disadvantages to a man. Now the Question is , what he resolveth to do ? Here is the command of God ; and here is ( the thing whereupon the heart of man , and his affections are set upon ) disadvantages in the world . These come together . Here is an occasion for a lust , a sinful affection to express it self ; If that be laid in the ballance , and shall prevaile above the other : that rather then I will endure disadvantage in the world , I will neglect the way of serving God : this party liveth to himself : whatsoever good he did before in matters of religion , all was done to himself ; I say when these two come together , as you know when two men walk together , and one servant followeth them , a man knoweth not whose servant he is till they part : but then when they part , a stranger may know whose servant he is : he followeth his own Master , and leaveth the other . So , when God and the world go together , God and a mans own advantages go together : when their is nothing commanded , but standeth with his own advantages : so long a mans deceitful heart may flatter , and delude , and misguide him , he may go on in a false perswasion , and in a strong conceit that he is in Christ , in a blessed estate . But when these two part : that I shall not only not advantage my self , but sensibly disadvantage my self in outward things . Here now I say the the Question is what a man doth . If I resolve to cleave to my outward advantages , and leave God , and leave the wayes of God : I live to my self . A man that liveth to God , you shall see it is otherwise with him : as for instance . David : when he might have had the kingdome of Israel somewhat sooner , by sin , he would not do it : his heart smote him , for cutting off the ●…appe of Sauls garment ; though he might have gained the kingdome of Israel by it , he would not lay his hands on the Lords anointed : And what was the reason of it ? because he would not advantage himself by disobedience to God ; he would rather want himself . What was the reason that Daniel , when he saw he was in an apparent hazard , not only of the loss of honour , but of his life , and that for the performance but of one duty , prayer , and that but for a short time : yet would not omit it , no not for a short time , though he might by that not only have saved his life , but kept his honour in the Court : he prayed to God , even at that time , when he was forbidden : Why so ? because he lived to God , and not to himself . Had Daniel lived to , and sought himself more then God , he would have dispensed with this , and saved both his life and honour , though he had offended God in that particular of omission . But this is the disposition of a heart that is faithful and upright with God : it will not dishonour God for the greatest advantage that can come to it self : it will not neglect a duty to God , whatsoever loss it have in the world . Thirdly , Take another instance , whereby we may see what we intend in this tryall . Let the will of God , and the bent of a mans own will come in competition together . God will have me leave this : I will hold it . God will have me forsake this : I will keep it ; It is a comfort , a wordly benefit : I lose my comfort if I part with it . He that now liveth to himself , he will please his own will , and be disquieted and vexed against Gods will that crosseth his . But he that liveth to God , will be conten●… that God should cross him in his will : because he would glorisie God in his own will , in his soveraignty , in his purity , in his holiness , and justice , &c. See it in the case of Abraham . Abraham had a strong love to Isaac , and good cause : yet nevertheless though he could see a comfort to himself in this son , when God telleth him , thou must sacrifice thy son Isaac , when he had the revealed will of God : Abraham now resolveth to shew that he lived to God , and not to himself : therefore he would part with any comfort of his life for God , when he required it . So David , If the Lord will ( saith he ) he can bring me back , that I shall see the Tabernacle , and the Ark●… if not : If he say I have no pleasure i●… thee , loe here I am , let the Lord do with me , as seemeth good in his owneyes . When the case is this , when the will of God , crosseth thy will : what now prevaileth ? Doth the desire of having thy own will prevail against the desire of submitting to Gods will ? Doth it raise murmuring , and impatiency of spirit ? So far thou livest to thy self . Therefore consider this . Here is an occasion now for a lust , and a sinful affection to shew it self : either a man may advantage himself in an evil course , or he cannot but disadvantage himself in a good course : or when God crosseth a man in that he desireth , and delights in , in the world . That is the first tryal whereby a man may know whether he liveth to himself . Secondly , another tryal will be this ; Consider if their be any part of the truth of God , of his revealed will , that for self-respects thou art willing to be ignorant of , least the knowledge of it , should make the do somewhat to thy own disadvantage : in this thou livest to thy self . See this to be true , in all that live to themselves . Balaam , though he profest , that for a house full of gold , he would not go beyond the word of the Lord , yet notwithstanding he was willing not to take notice of Gods will , but to go on rather to curse . Johanan in Jer. 42. professeth deeply that he would obey the will of the Lord ; but when he understood the will of the Lord , when it crost his will : then saith he to Jeremy ; It is not the Lord that hath bid the say this , but Baruch . When men cavil against any part of Gods word , or hide any truth from themselves , and with-hold the truth in unrighteousness ; Here is a man living to himself . How many points are there in Religion , that many men are willingly ignorant of ? And when they cannot but know them , how do they labour for distinction ? how do they dawb over the matter , that they may hide the truth from themselves , that it may not work upon their consciences , to make them leave their profitable fins ? Some would have the keeping of the Lords day according to Judaisme , though it be revealed to them , that there is a broad difference between the Jews observation , and the Christians keeping of it . Another man he will not understand Usury to be a sin , because his course is usurious : he will not know this willingly , because he would not disadvantage himself . Another will not understand what he is bound to do , to the glory of God with his estate : in what measure , according to all the good that God hath blessed him with , to honour God , and give the first fruits of all his increase : nor in what manner , that he should be ready to every good work , to contribute willingly to the necessities of the Saints : what he should do to pious and merciful uses , what for publike , what for private occasions : he would not willingly know these things : he should have less ease he makes account . Thus when a man is not willing to be informed in any thing , to sift the truth to the bottome , to the uttermost , to know any thing concerning a duty in any kind , when he laboureth not to convince his heart , to this end , that he may be brought in every thing to obey God , when he standeth out with God in any one point : this man liveth to himself , and walketh not as he should , according to the rule of God. Now then ( beloved ) let us be convinced of it , I beseech you , take it home , and let every man consider of it with himself . Sometime in the actions of religion there cometh matter of glory in the world , and this setteth me forward much : when these things are spoken against , and when I shall suffer disadvantages , I cannot hold out . At another time , though all things be well , yet if it cross me in such a course , I murmure , as if it were an unprofitable thing to serve God. And then again when God revealeth his will , my froward and rebellious heart hath hung back , and been unwilling to submit to Gods will in this point : all this while I have lived to my self . And if it be true : If a man be in Christ , he liveth not to himself , then it follows : if a man liveth to himself , he is out of Christ ; If the weakest Christian live to Christ , then the best that liveth to himself is out of Christ . Be convinced of this first . Secondly , Be convinced , as it is the case of our selves : so it is an ill estate for a man to live to himself . You see still it is the whole drift of wicked men to took to themselves . Haman aimed at himself : when the King asked him , what should be done to the man whom the King would honour ? He thought , whom should the King honour but himself ? He looked to himself . Here was the difference between Haman and Mordecai , both had honour in the world : Haman seeks himself in all his honour : Mordecai seeks God , and his glory , and the welfare of his Church in his honour : A great difference . Saith Nabal : shall I take my bread , and my drink , and give it to a man that I know not ? Here was a man that lived to himself . Compare him with Job ; He was a foot to the lame , an eye to the blind ; he continually fed those that wanted food . A great difference : Job lived to God , and therefore he honoured God in releeving many with the estate that God hath given him : Nabal lived to himself , therefore he regarded none hut himself , and his own house , and sheep-shearers , and those that depended upon him . This is the property of a man out of Christ to seek himself , and live to himself in all things . Again consider , others that have gone further in matters of religion , yet they have still turned out of the way , as far as they have halted in this , Matt. 6.22 . If thine eye be single , the whole body is light : but if thine eye be wicked , the whole body is darkness . A wicked eye is supposed to a single eye : a double eye is a wicked eye : What is a single eye ? That that looks but upon one object , upon God , and God onely , and God principally : and on all other things in him , and with reference to him . Now the double eye , is that , that though it looks to God , and do many things in obedience to God : yet it looks to somewhat else , and takes other things as greater incouragements : this is a wicked eye , and such a man walketh in darkness : when he looks to God , he hath light in the duty : when he looks to men , and other things , then he turneth aside , and runneth to by-wayes : And therefore a double-minded man is unconstant in all his wayes . What is a double minded man ? He is a double-minded man , whose mind is set upon more things then one : first on the world , and then on God : as far as he sees it is profitable , he will serve God , or else not . This man is an unconstant man. You see it is an ill estate . So much for the first Use , for conviction . Secondly therefore ; As many as are guilty of this , labour to get out of it , not to live to your selves any more . Let it be enough , that you have lived thus long to your selves : that you have desrauded Christ of his due , that hath puchased you with his bloud , and not served him in holiness and righteousness , so many dayes of your life . Now for the time to come , let us serve him better . And that you may do thus . I will give you two sorts of directions , or helps . I can give you but the heads of them . First , be convinced that our good is in God , and not in our selves : our life is in God , and not in our selves ; our selves are in God , and not in our selves : that as the beams of the Sun are in the Sun , more then in themselves , so a Christian is more in Christ then in himself . Whatsoever is good and comfortable to him , is in Christ : he hath all by vertue of a union with Christ : he is not at all happy or blessed , further then he is in him . If then all our good lie in him , it is great reason all our actions should returne to him : that he should be the Center where all our lines should meet ; the mark whereto all our actions should aym . Let not the strong man glory in his strength , or the wise man in his wisdom , or the rich man in his riches ; but he that glorieth , let him glory in this , that he knoweth me , that I am the Lord. Jer. 9.24 . What Lord ? the Lord that sheweth judgment and righteousness upon the earth : there is a mercy shewed to the creature , but it is I that do it , faith the Lord. If you meet with a merciful man , God is merciful in that man : If you meet with a bountiful man , God is bountiful in that man : If you meet with a man whose lips feed many , God instructeth that man. I say , seeing all things we have , though they have divers channels and pipes , and conveyances , whereby God conveyeth goodness and mercy to men , yet nevertheless , it is in God , and from God we receive all ; let us therefore look upon every creature as instruments in Gods hand , that can do us neither good nor hurt without him . What good it doth , it doth by the influence of the supream cause , working by that creature : let us so look upon , and conceive of every creature . Thus the Saints have done in all times . Jacob when he saw Esau ; I have seen thy face , as the face of God ( saith he . ) He saw God in the face of Esau . So in all good men , we should say , God is good in them . This should make men not to seek themselves ; not to study men more then God : not to study gain with men , with the loss of God : to please men , with the displeasing of God : but to venture the loss of all men , that they may please God , if they cannot keep men and God together . For the affections of men are in Gods hand , and he fashioneth , and frameth them , according to his own pleasure , either to love , or hatred , as David observed in the case of Shimei , God hath bid him curse . Be convinced , I say , of this , that if we get all the men in the world to be our freinds , with the neglect of God , if we get all the treasures and wealth of the world : if a man were advanced to the Monarchy of the whole earth : yet these things are more in Gods hand , then in ours . When a man hath wealth , it is not in his own keeping : riches have wings . When a man hath favour , God gives it not into his own keeping : whatsoever we have , it is secured to us by Gods protection , and made good to us by his blessing . Let this be our care , and work therefore , how we may live to God : how we may enjoy God , in the things we enjoy , and possess God in all things we possess ; in the things we have , still to keep God , and that will keep our estates , and names , and comforts , and lives , and all . That is the first . Again secondly ; There are certain graces to be exercised , if a man would not live to himself ( for indeed it is the property of a Christian , and none else to live to God , and not to himself : and he doth it by vertue of those graces in his heart , that empties him of himself , and draws him to God : therefore , I say , there are certain graces that every one should exercise , if he would not live to himself . ) What are those ? First , the knowledg of God in Christ . Get a more full and particular , and experimental knowledge of God. All our looking to the creature is , because we know not God perfectly : if we did know him , we would account him the chiefess of ten thousand , the Church when she knew Christ , said so : we would account him ( as Elkanah said to Hannah ; Am not I better to thee then ten sons ? ) better then ten friends , then ten worlds . Get therefore a more full knowledge of God : that all power is in him : One thing have I heard once and twice , that power belongeth unto God , saith he Psalmist . Secondly , Get faith in the exercise more . All the worthies of the Lord in Heb. 11. What made them live so to God , and not to themselves as they did ? because they beleeved , they did it by faith : by faith Abraham denied himself : by faith Moses for sook the pleasures of Egypt : by faith those Worthies , of whome the world was not worthy , wandred up and down in sheeps skins , and goats skins , and would not be delivered . When a man getteth interest in Christ by faith , he shall see that in him , that will satisfie all his desires , and answer all his losses . Thirdly , exercise Love. Faith works by love . The more we love God in Christ , the more perfectly we shall cleave to him : Love is a uniting grace , that uniteth the soul to Christ . The love of Christ constraineth me ( faith the Apostle , 2 Cor. 5. ) for we thus judge , if one died for all , then it is fit they that live should not live to themselves . And the truth is , the more a soul loveth Christ , the more it will live to him . Lastly , a word of the last Use , and that for instruction . Being convinced that such is the estate of most men , that they live to themselves : and that whose estate soever it is , it is a sinful estate , and argueth a man out of Christ : and that there is a possiblity of getting out of this estate . Let it be for instruction to all those , that in some measure live to God , and not to themselves : let it be to teach them , and perswade them more fully to live to him , and less to themselves . A man simply censidered without any relation to others , or dependance upon an another man , he may please himself : but when a man is considered in his dependance upon God , and his relation to men : he must then observe the will of his Creatour , in that relation God hath set him : he must carry himself as his creature , and observe the end that the creature is appointed to . Nay , he must carry himself as a Christian , and observe the good of the body : he must carry himself as a member , to do good to the whole . Let every Christian labour to do this , if he would have comfort to his soul , that he doth not live to himself , that he is of the number of those that are accepted of God in life and death . Labour to imploy , his time , and strength , and gifts , and whatsoever he is , and hath , to the good of others : As every man hath received the gift , let him minister to others , as faithful dispencers of the manifold grace of God. If you have received gifts , you have received them from God , you have received them for the good of others , you have received them as dispensers : let every man ( faith the Apostle ) dispense the manifold grace of God : if the Apostle had said , be dispensers of the grace of knowledge that you have , for the feeding of the souls of many : and not of your estates : or , relieve as many as you can with your estates , but take no care for their souls : but when he saith , be dispensers of the manifold gifts of God , his meaning is , that whatsoever I have wherewith I am able to do men good with , whether it be inward or outwards gifts , the gifts of the mind , or of the outward man , any thing whereby I can be advantageous to others ; I must serve God and men in improving of that . He that will not live to himself , is bound to serve every man with every gift he hath . If God have furnished a man with inward gifts , the graces of his Spirit . If a man have knowledge , and faith , or experience , or comfort , whatsoever graces of the Spirit he hath , there are duties appointed , and a Communion of Saints exprest , that men may be stirred up to exercise those graces in that communion for the good of all the Saints . Therefore we are said to have knowledge to profit with . And gifts to edifie with . All that a man hath , God hath given him for this end , that God may be glorified by it : Hercin is my Father glorified , that you bring forth much fruit . Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven . Men have much benesit by the graces of the Spirit in others , when they are improved as they ought , they are as lights amongst men in the world . Grace when it is opened ( like the Box of oyntment ) raiseth a desire in others after it . Grace exercised and communicated to others , it sheweth the amiableness of it . Christians should therefore do it , that they may make Christianity lovely : that they may make the profession of Religion amiable to the world , that is by communicating the graces of God to others . This every man should do , in his place , in his person , take all advantages this way . And as it is good for others , so it is good for a Mans self to do thus , a man increaseth his own store . Liberality ( we say ) is the best husbandry . There is no promise in the Scripture for hoarding up , there are many to distribute . I say it is the best husbandry in the world , especially in spiritual things : it is as the oyl , increased in the pouring out : like the loaves , the more they were broken , the more they multiplied still . We see the hand noursheth it self by administring food to the mouth : so a Christian , not only exerciseth , but increaseth grace in himself by communicating grace to others . And what I say for spiritual , I say for outward things . If a man have wealth , or honor , or any of these outward things , and an opportunity , he should imploy them for others , that it may appear that he doth not live to himself . He that layeth up riches only for himself , and his family , liveth to himself . He that followeth his calling only for himself , and his family , liveth to himself . He doth that which a man out of Christ would do : but a man that would live to God , he must glorifie God with his estate . To do good , and to distribute , forget not , for with such sacrifices God is pleased , Heb. 13. Charge them that are rich in the world , that they be not high-minded , but ready to distribute to the necessities of the Saints . 1 Tim. 3. It is a charge laid upon all , to glorifie God with their estates : with their Authority as they are magistrates : as Job faith , I was a foot to the lame , an eye to the blind , a father to the fatherless , a husband to the widow : He did all things for the good of others . All men are ambassadours sent from God , for the good of the bodies , and souls of others . Am I a neighbour , it is for the good of the body and soul of every one that converseth with me , according to the manifold gifts bestowed upon me : and I live no further to God , then I do extend , and communicate all my particular gifts to the good of others , both for soul and body . Thus you have the point opened , and pressed , concerning living to our selves , as a mark of those that are Christs , that they do not live to themselves . I beseech you ( brethren , ) let this be the advantage of Funeral Sermons , that are preached upon the occasion of the death of our deceased brethren , to teach us how to live . Let every man hereaster resolve to lead a profitable and fruitful life : to do all the good he can while he liveth , that for much good done to many , thanks may be given by many on his behalf . THE IMPROVEMENT OF TIME : OR , THE RIGHT USE OF TIMES SHORTNESSE . SERMON XI . 1 COR. 7.29 , 30. But this I say , bretrhen , the time is short ; It remaineth , that both they that have Wives , be as though they had none ; and they that weep , as though they wept not ; and they that rejoyce , as if they rejoyced not ; and they that buy , as though they possessed not ; and they that use this world , as not abusing it ; for the fassion of this world passeth away . THat I may briefly come to open to you the sum of that that I have to deliver out of this Scripture : I desire you ( beloved in the Lord ) in few words , to take notice of the drift and scope of the holy Apostle in this place : and that is this . The Corinths ( as it seemeth in the beginning of this chapter ) had written a Letter to Saint Paul , wherein they did propound to him divers Cases of Conscience : and did intreat him , that he would send him judgement , concerning those points . Some five or six we may gather they did write to him about . One was this ; whether he thought it either a lawful , or a fitting thing for a man to marry . The second was ; Whether if a man were married , his Wife and he might not separate themselves one from another . The third was ; If they did live together , whether it were lawful , for the one to deny to the other matrimonial benevolence The fourth ; Whether if one of them being a Beleever , and the other an Infidel , it were lawful , or convenient for the beleever to remain a yoke-fellow to the Insidel . These and divers other cases of concience , they intreated Saint Paul to resolve them in . Now the Apostle in the beginning of this Chapter writeth an Answer to every one of these Questions they propounded . To some of them he answered thus ; Indeed I canuot give an absolute determination what is to be done , but I suppose , this , and this is best . And to another . I advise such a thing : I cannot directly determine the will of God , but I have received mercy of God to be accounted faithful , and if you would know my opinion it is this . And so he giveth divers doubtful answers to their Questions : only he telleth them , this is fittest for the opportunity . When he hath done all , he cometh to this I have read . But this I say brethren , &c. As if he should say ; The Questions I have given you an Answer to , I think you know not what to resolve upon , because I say only this is my counsel , or this is my opinion . But this I am peremptory in , that is , That they that have wives be as if they had none : they that weep , as if they wept not : and they that rejoyce , as if they rejoyced not . This , I do not come to say , I suppose , and I think it sit , or I give my advise , or for the present occasion it is fit to be thus . But brethren , herein I am consident , and resolute , that you should be as if not , in all things : in this I am bold . This is the drist of the Apostle , that he would bring in one thing wherein he is consident , after the resolution of divers Questions , wherein he could not be so consident . So then , the words I have read , contain two general things . First , the Apostles Preface to his Exhortation . Secondly , the Exhortation it self . The Preface in these words , But this I say brethren . The Exhortation in the rest of the words , The time is short , &c. In the Exhortation there are likewise three things that I would note unto you . Eirst , the ground of the Exhortation in these words ; The time is short . Secondly the Exhortation it self , in these words : It remainech that they that have wives , be as though they had none : and they that weep , as if they wept not : and they that rejoyce , as if they rejoyced not : and they that buy , as if they possessed not : and they that use the world , as not abusing it . Here is the Exhortation . Then the third thing , is a spur the Apostle addeth to quicken them up , to practise all these things , in these words ; For the fashion of this world passeth away . The first general thing in the words , is the Apostles Preface , But this I say brothren . And in this I would note but two things : I will but name them ( because I would not be straitned in two principal points that I would gladly open . ) First here I would note : How consident , and earnest , and resolute a faithful minister will be , when he cometh to a point that mainly concerns his people . In all other things the Apostle giveth them his Answer , so as it might seem , he had not fully resolved them . I give my advise , ( faith he ) and again , I suppose this But now when he cometh unto the right use of the world , that it be not abused : and the thought of heaven , that they might set themselves about it . Here he cometh without ifs and ands , he setteth it down resolutely and positively . Brethren , this I say , or this you must do . This is one thing that I might note . Secondly I might note ; The compellation , or term that he giveth them : Brethren . In which , note who they are , to whom Saint Paul giveth the Exhortation . And it seemeth to me , as if the Apostle should say ; I am putting you now upon a duty , that if I could not give you the term , brethren , I should hope to prevail little with you . To come and tell a young gallant that is in the middest of his russe , and his jollity , and all pleasures : the fashion of this world passeth away , and I would have you use these things , as if you used them not : I know he would not receive it . Or to come to an old soaked worldling , whose Mammon and penny is his God , whose thoughts run altogether upon his wealth : and to tell him , that he should use the world , as if he used it not . Or to come to another that is newly married , and it may be hath made a Goddesse of his yoak-fellow for a while , and tell him that he must be as if he were not married : I should have little hope to prevail with these . But you are brethren : and because brethren you know the good things of God , you are acquainted with things concerning eternal happiness : therefore as long as I can call you brethren , I am bold to put you upon the duty . So ( brethren ) this is my Preface to you . I shall anon speak to a point that I shall have little hope to prevail with many in the Congregation : when I come to speak of the immoderate use of the world , and all the blessings in it ; it may be both your eares will be so stopped against it . But as many of you as are brethren , that have given up your selves to God , and have taken him for your portion , and his Word for your guide in all things : I hope you will bring willing and yeelding hearts , to resolve that what is delivered out of the word of God , to embrace it , and to endeavour it , concerning the course of your lives . And so , this will suffice for the Preface , because ( as I said ) I would not be straitned . Now I come to the Exhortation . It remaineth that they that have wives , be as if they had none , &c. First I will in brief open the words , and then come to some matter of instruction . I begin first with the ground of the Exhortation . The time is short . The word translated short , signifieth in the orignal , Time cut off . And so the Apostle aluded ( as the best Expositors agree ) to Seafayring-men : that have almost done their voyage , and begin to strike sayle , and to fold them up together , and are even putting into the Harbour , and are going to unlade their goods . So faith the Apostle , the time is short : as if he should say : if a company , that are going out a long voyage , should strive who should be Master , and who be Masters-Mate , and who should have this or that office in the Ship , I could not greatly blame them . But when they are almost at home , when they are within a flight-shot of the shoar , when they begin to strike sayle , to take in all , and to go themselves out of the ship : then if they should fall a quarrelling for places , and contend , and use all the friends and means they could make , it were a ridiculous thing , and folly . So it is with us . Time was when the world was in beginning , and then when a man came into the world , he might say , by the course of nature , I have a matter of six , or seven , or eight , or nine hundred years , to go on in my pilgrimage , before I shall end my voyage : and then if a man should bestow a little time to think with himself ; Well , if I can live but to see my self the father of a thousand children , and might come to people almost a whole Couutry , &c. then I say , if a man should greet the world , he might be excused . But brethren , God hath cast out the time of our age so , that as soon as we begin our voyage , we are ready to strike sayle presently . We have but a little time to continue , and much work to be done for another life : therefore for us to stand striving about wives and children , and courtesies : to cry out of afflictions , when we are ready to strike sayle , and even to go out of the ship into the harbour , it is a meer folly . These things are not worthy the while , heaven is the thing we should look after , therefore let us be moderate in all these things . This is the meaning . So that the ground of the Exhortation , affordeth two things . The one I will but name ; The other I will stand upon . First ; The time of our life in this world is very short . We have a very little time to continue in this world . This is a very fruitful and profitable point , but because I would not be straitned , and because the Apostle intends it not as the main thing , I do but only name it . The second thing ( and that which Saint Paul mainly intends ) is that because we have but a little time , we are even ready to strike sayle , and to go to the Harbour presently , therefore he that had a wife should be as if he had none , and he that used the world , as if he used it not , &c. And there the Lesson that I no●e is this ; That the serious meditation of the little and short time that we have to remain in here below , should be a great means , to cut us off from the world , and to put us upon thoughts and actions concerning heaven . I shall not need to give you a better ground of the point then is in the Text. The time is short ( saith he ) the time is contracted , you are ready to strike sayle : therefore do this . I might give you a world of Scripture to prove this . But I will satisfie my self in laying you down two or three grounds of it . First , we know , that all things that ever a man can enjoy in this world , they all die , assoon as ever this time is gone . Mark it : All things here below , let a man dote never so much upon them : let him have wife , and children , and beauty , and credit , and pleasures , and learning , or whatsoever it is , if his glass be out , if his time be gone , ther 's is an end of all those to him . Now , the soul of man careth not for that happiness , that hath no continuance at all in it ; Yea , the rarest thing that mortal men seek , if they should know before hand that they should enjoy them but a little time , the soul careth not for pitching upon it . If a man were offered the goodliest woman for his wife , that ever lived in this world : if God should send him this message ; there take her , I bestow her freely upon thee , but to morrow thou shalt die : who would care for marrying ? To be a King , we know , is simply the greatest thing that men seek after in this world : yet among the Grecian Cities ( as that of Sparta ) because one was but to have the Kingdome but for a year , and then to lay down his Crown , and become a private man : all the wisest men of the City , strove as much not to the King , as we to get great places . Why ? because they knew that that honour was but for a year ; and that would be gone presently , therefore they cared not for it . So the Apostle teacheth in this place . Though thou shouldest have a wife that thou shouldest love mightily : though thou shouldest have pleasures , that thou takest full content in : Why doest thou so ? We are ready to strike sayle ; we have but a little time to continue . So that because all the blessedness of this life , let them be never so many , never so great , yet they all die with us , when our time is ended : he that could but seriously think , that he hath but a little time to continue below , he will never let his heart be set violently upon them : that is the first Argument . The second , and principle Reason , why the meditation of the shortness of our time should be such a marvellous means to take us off , from all the things of the world is this . Because we shall find work enough in this short time , for things that more concern us . Now the very nature of our soul that God hath put into us , is this that a man cannot intend earnestly and violently , two things at the same time . Let a man for a certain hour wholly be took up with some business , though there were a great many other things , that be could find in his heart to think upon : yet the soul intends that one mainly , and can find no time for the other . This is our case . We have but a little time : but in that little time , admirable is the work we have to do , before this time be spent , if we would give a comfortable account . What have we to do ? I tell you in a word . The main and needfull thing of all that we have to do in this little time here allotted us , is ; How to shoot the gulph of hell : how to make our peace with God : how to get his favour in Christ ; how to have the corruptions of our soul cured and healed ; how to grow up in grace , and to get sure evidence against that day , when all shall stand naked before him , that then we may be found in Christ . Have I ever heard that I have a great work to do , and that I have but a little time to do it in ? Surely then if I seriously think of it , I cannot find in my heart , to let my soul pitch earnestly upon the things below . Beloved , our time here , is the only time we have to make heaven sure . It is the most precious thing that ever we have in the world . Now if a man have such a precious thing , and but a little of it , will he go and spend it for toyes and baubles . It is a thing that the Emperour Caligula is laughed at for , in all Stories . There was a mighty Navy provided , admirable and strange , and all trimmed : and every one expected , that with it , the whole countrey of Greece should be conquered : and so it might have been . But he imploped his souldiers to gather a company of Cockleshells , and Pibbles , and so sayled home . Had not every one cause to laugh at the folly of this Emperour ? Verely , such a fool is every man , and so we would acknowledge , if we would but weigh this : God hath given thee but thus much time , it may be twenty years , it may be but a day or two more : in this time he hath furnished thee with that , which may be a means to conquer heaven it self : now if ●…hou lay out this little , about wife , or children , or to purchase a little wealth , or chese things here below : is it not the greatest folly that may be ? Suppose that a servant hath a great deal of work to do , and knows that he must give an account to his Master thereof , and that if all be not done , that should be done , he can never appear with comfort before his Master ; and he sees also that the Sun draws low , and the day hastneth to an end , do you think that this servant can find time to play ? If a man have much to write , and but a little paper to write in , he must write small and thick , and close as ever he can . So it is with every one of us : ●… warrant you there is not any soul of us , but we shall find so many thousand things to repent of , so many graces to obtain , that we stand in need of : so many evidences or heaven to get , that yet we have not got sealed , so many particulars concerning better life , that a man may wonder that ever any one should find one half day to 〈◊〉 any thing else . Thus you see the reasons , why the serious meditation of the little time we have to continue below , should be a marvellous means to take us off from the world , and to put us upon the study , and thought of better things . Well now , let me briefly apply this unto you ; that so I may come to that I principally intend . Oh that we had learned this excellent lesson , that the Apostle teacheth the Corinths here , what wondrous happy people should we be ? You shall find evermore in the Scripture , the Spirit of God putting the neglect that is amongst men , and carelesness of heaven , and all the wickedness of their lives upon this , the not serious meditation of that small time they have to continue below . If a man come to those that are not brethren , as Saint Paul bespeaks the Corinths in the Text : they will say ; It is true , it is a good point to be prest upon a man that is in a consumption , on one whom the Doctors have given over : to tell him that he cannot continue a week , that his time is short . But for our parts we are but in the beginning of our voyage : it may be , we are but twenty years old : we began but the other day to be furnished with a stock : we are but newly entred : and do you think that we are striking sayle ? Or another , that hath lived forty or fifty years , in the middest of a full trade , that beginneth to get something in the world : do you think that he is striking sayl ? Thus people put it off . Alas ! what is thy time ? What is all thy life ? Let God decide it : doth not he say , it is a vapour , a dream , a tale that is told , like a Ship that sayleth by , and is gone ; and that in the turning or a hand almost ? If thou have no more time of life here , but only while a little sand is running out of a glass , while a Ship is sayling out of sight , while a short tale is told . ( God saith it is no more ) wilt thou account that thy voyage is yet scarcely begun ? I beseech you ( beloved ) all go home , and often think of this point . Say within your selves : How long Lord , am I like to continue below ? and what is there for me to do before I go out of this world ? But the truth is , men dare not think of this : and the Devil laboureth for nothing more in the world then this , to make men put off the serious consideration of the brevity of their lives , and that they have longer time to continue here , then they have : because he knows the truth of this , that I have spoken , that the meditation thereof will stir them up , to make clear all reckonings with God , before they gohence , and he seen no more . You may find this to be true in your own experience , how loath men are to entertain thoughts of their latter end : Go to one that lies sick of a Consumption , and he will tell you : the Docters say , that I may live , and I doubt not but I shall get up again , such a one hath been brought as low as I , and he is recovered , and why may not I ? I once knew one that when the Phisitians came and told him , that he must die : Good Lord ( saith he ) what a deal of work have I to do : I have all my seed to sow : all my evidences to seal , that my soul should he saved , &c. Such thoughts should enter into us now : pitch on them seriously : buckle to them soundly . We may learn this point of wisdome of the divel himself ; He , because he knoweth his time is short , he is so much the fuller of rage and malice ; and plies his work with so much the more eagerness . Wo be to the Inhabitants of the earth , and the Sea , ( Revelat. 12.12 . ) for the divel is gone out amongst men , having great wrath because he knoweth that he hath but a short time : So should we do . Think with thy self : the seventh Angel will come ere long , and sweare by him that liveth for ever and ever , that there shall be no more time ; but GOD will have an account for the time past . What if the Angel should come now and swear ( as ten to one but there is some man or woman in this Congregation , concerning whom GOD hath determined , that they shall have no more time before a week be at an end ) Put the case it should be any ones case , thine or mine , that God should say , Go fetch such a man , I will give him no more time ; It is true , I give him some , but now his voyage is at an end , his sayl is struck : and then we should have all to seek , no Christ , no true faith , no evidence for Heaven ; when we must come and give an account to God. What have you done with all your time ? will God say ? I must have a reckoning of it . And then cometh in , Imprimis , so much time in drinking , so much in revelling , so much in dressing my self every day . And then God shall say ; Were these the things I give you time for ? Did I bestow time on you , for to be spent about such things as these ? No , it was for Heaven . Beloved , how could we answer to these things ? It is good and profitable , seriously to consider of this betimes : say to thy self , I have not long to live , after awhile I must go hence , and be no more : I must give an account , and a reckoning unto God , of all that I have done , whether it be good or evill . But this is not the principal point I have to speak of , therefore I pass it briefly . I come to the Exhortatiou it self . It remaineth that both they that have wives , be as though thy had none ; and they that weep , as if they wept not ; and they that rejoyce , as though they rejoyced not ; and they that buy , as though they possessed not ; and they that use the world , as not abusing it , &c. In a word : I take the sum of the exhortation to be , as if the Apostle S. Paul had said thus ; Brethren ; you are ready to cast anchor ; trouble not your selves : be stedfast ; gird up the loynes of you minds : let your care be greatest for heaven : as for these things that are here below , if you have wives , be as if you had none ; think , assoon as you are ashoar , you shall have none : if you be sick , or under any cross , or affliction , be as though you wept not : suppose you be as a fellow that is fain to plie the pump all the day , assoon as he is ashoar , he is free : if you rejoyce , if you be in prosperity , if you be as the Master of the Ship that hath great preferment , be as if you rejoyced not : Why ? you are almost come ashoare ; therefore be , as if not in all these . I will briefly open the meaning of all these particulars , and then put all into one point of instruction , and so come further to apply it unto you , as God shall enable me . What therefore is the meaning ? first , Let them that have wives , be as though they had none . To that I answer ; A man that hath a Wife hath two things that another hath not , that hath no wife . The first is , He hath a great deal of joy and comfort : he hath a second self , a loving yoak-fellow ; one in whose Bosome he can pour his heart at any time : one that he can make partaker of all his contentments : one that is willing to help him to carry all his crosses : so in a Wife ( supposing her to be a good Wife ) he hath that comfort that another knows not of . Secondly , he that hath a Wife , hath a great many cares that another hath not : he hath a great deal of fear lest he should leave her in distress : a great deal of care how she , and the children that are begotten by him of her , should be provided for , when he is gone : so that as Saint Paul saith , he cannot but care for the things of the world , how he may give content to his wife . These two things a man hath , that hath a Wife . Now , What is it to be in this , as if he had no wife ? That is this ; In all contentments that come by a wife to use them as if he had none at all : that is , to be moderate , not to glut himself , and to think , now I am a happy man , I need no more , God hath given me such a yoak-fellow , and I have abundant joy in it . But to moderate his heart in this . And for the other thing , for care , and thought how to provide for her and her children : to go on , as if he had no wife and children to provide for : to leave all to God : to go on in his calling in obedience to God , and let God do what he will. And for matter of providing food and rayment , when he is gone , let him even carry himself , as if all the world were gone , when he is gone . This is to have a wife , as if he had none : to be as moderate in the injoying of the contentments that come by his wife : to be as moderate in cares required for a Wife , so moderate in them , as if he had no wife at all to joy in , or to take care for . For the second ; They that weep as if they wept not . That is , for matter of Affliction . One man cometh out , and he exceedingly glorieth in his happiness that he hath a wife . Another complaineth : no man is so full of crosses as I : every day one cross after another : no man hath such children : such a husband : such an estate , so poor , so afflicted , so weak : ever groaning and complaining . Now , saith Saint Paul : be as if not , in weeping . That is , let the thoughts of the neereness of the shoar make you so contented , as if there were no cross at all lying upon you . For ( I still follow the Metaphor the Spirit of God useth ) he that is the poorest man in the Ship , he that doth nothing but dress the sayles , and ( as I said before ) ply the pumpe , and it may be is beaten withal : yet in the midst of all these , he thinketh , I shall by and by cast Anchor , and though I work hard , yet one hour more will make me free . So it should be with us , in all afflictions , as if not : that is , Think , Death will come and end all , I am sick in body , I am crost in my good name , in my yoak-fellow : Well Death will end all these , I have but a little while ro tarry in this world , and short things must not be tedious . On the other side ; He that rejoyceth , as though he rejoyced not . That is , in all the contentments of the world : in all the joy a man hath in the things below : as suppose a man have an estate here , and credit given him , or any thing that makes the world account a man happy ; Remember , all these things will be gone assoon as I die : as ( still to use the comparison ) let it be the Master of the Ship , he may think with himself : all these are under me , I can command them , and punish them if they disobey : yet as soon as I am out of the Ship , they are as good as my self . I am now neer the shoar , and shall be soon out of the place I am in , let me therefore moderate my self . So let us in all worldly contentments be so moderate , as if we should take our leaves of them , and they of us . And so for a man , to be as though be possest not . That is , for a man not to inlarge his heart , as the world is enlarged . But if I have now so many pounds , and therewith buy such a purchase , and such a purchase : let me live , and carry my self in my thoughts , as if I had nothing but food and rayment . And then , lastly cometh in the main of all the rest : They that use the world , as not abusing it . By world he means , all the good things of the world , all that I named before , and all that you can else think of ; Wife , and children , prosperity , and adversity , every thing on the right hand , and on the left , all cometh within the compass of the World : use all these things so . But especially he aimeth at worldly businesses , the things we are exercised about : do them as not abusing them , as not letting your hearts be set too much upon them : but be temperate and moderate in all , that we may ever be fit for that great service that God hath to imploy us in . Now , out of all these put together : the main Lesson that I would speak of is this ; That the true servants of God , true beleevers : all the blessings and crosses they meet with in this world , they must have them , as if they had them not . This is the point I would open to you . That in wife . children , prosperity , crosses , think what you can , a beleever must be in them , as if not : as if he were not in that condition . To give you for the proof of this any other Scripture then my Text , I suppose I need not : the Apostle Saint Paul ( you see ) layes it down in so many words . Yet , for the better confirmation of the point , I will add to that , two or three other plain places . Only first , I would a little explain to you , what it is for a man to use all these things , as if not . And I cannot for my life , better lay it open to you , then by such a comparison as this . Look how worldly men use the things of heaven : so a heavenly man use the things of the world . To instance in a few duties that I will but name . Suppose it be the duty of prayer . Bring me out a true beleever , and a worldling , let them both be put upon this duty of prayer . The true beleever , his heart , before he goes to prayer , is so full of care , that he may pray aright : so full of fear , lest his heart should not carry it self as it should , when he is in the duty : his heart is so violently bent to it : it so strugleth and striveth , that he may do it , as may please God. When he hath done , he hath much joy and comfort , if he have carried it well : and much sorrow and griefe , if he have carried it ill . Thus a religious heart carrieth it self in this duty . Now a worldly man doth the duty too : but how ? as if not : that is , he hath none of this care before he cometh to it : he hath none of this trouble when he is at it : he hath none of this perplexity , when he hath done , if he have miscarried in it , if he be able to come off , it is well enough , though it be performed in never so ill a manner : Why ? his mind is after other things , he intends greater matters , as he thinks . The Minister hath taught him to pray , and he can say his prayers , and so he doth the duty , but still , as if not . Or again , suppose a man whose heart is set upon Mammon , put this man to recreation ; he may perhaps find time to play at Bowles , or Cards , or Tables with a friend : but how ? he cares not whether he wins or loses : he whiles away the time , but this is not the thing his heart is set upon , that giveth him contentment : but that which his mind is on , is his commodities , his trade , his merchandize , his business in the world . Just thus ( beloved ) it must be with every true beleever in the using of all the things of this life , that is , without care , without fear , without perplexity , without distraction , and if they come on , so : if they go , so : he must be pleased if he have them , and content if he want them : and howsoever , his thoughts must be carried higher and better . To think thus , I am the servant of God , I have a Calling here , I will follow it in obedience to God. I have a Wife , I will use her as a wife should be used : I have children , I will have a care of their education . But I must not come to be distracted , about my calling , about my wife , and children , and servants , and good name , or any thing that is here below . I am here to day , it may please God , I may be gone to morrow : my hearts desire must be , to be content with this that God is my all-sufficient portion : if I be in prosperity , to be , as if not : if in affliction , to carry my self so , that in the middest of sorrow and trouble , to be as if God freed me from all , remembring still that my portion is in another life . Thus you have seen both the lesson arising from the Text , and what that is , that in it is required of every true beleever . And this point I am now to prove , and still I must use the compellation of the Apostle , Brethren , for as for others I have little hope of . I will ( as I promised ) make it plain out of the Scripture , That a true beleever , that would have comfort of it , that he is a true believer , must be , as if not in all the things of this world . There is one eminent place for this purpose , viz. 1 John 4.10 . Saith the Apostle there , Love not the world , nor the things of the world : if any man love the world , the love of the Father is not in him . Hence I argue thus ; He that must so use wife , children , credit , freinds , good name , prosperity , without loving of them , it is likely he useth them as if not : for love is the great wheel that setteth all the faculties awork : Now the Spirit of God doth directly forbid all Christians to love the world , or the things of the world , ( as they do ) the Scripture absolutely injoyneth that we should not love them , that is , that our hearts must not be fixed on them . Another place you have likewise in Colloss . 3.1 . Set not your affections on things below . Now ( as I said before ) if any man do any thing , that his affections are not upon , that he doth not love , and joy , and delight in , that he doth not take care for , and the like , certainly that man useth it as if not : but so must every true beleever , use the things of the world so , as that he must not set his affections upon them . Other Scriptures I might give you , to make good this point , but I am somewhat afraid to be straitned . Two or three arguments I will add to make it plain , Why every true beleever must be as if not , in all these things . First , because all the things in this world ( which are contained in the Text ) they are all but empty poor things to a beleever . To another man who makes them his God ( in his conceit ) they are full ; but to a true beleever these things are well known to be but empty things . I need give you no better proof to make this evident , then that which followeth in the Text : For the fashion af this world passeth away . The fashion of the world , What is that ? That is , a thing that is a shew without a substance . Nay , the world signisieth , such a fashion , as is in a Comedy , or stage-play , where all things are but for a while to please the eye : A man it may be acts the part of a King , that is no better then a begger or a varlet : so all things in the world are no better then shadowes and empty , like a piece of a stage-play : and no marvel if beleevers that know this use them , as not . Secondly , another argument why beleevers must in all these things use them as if not , is , because they are none of a beleevers , and being none of his , it is a meer folly for him , to set his heart upon them . How are they none of his , you will say ? First , for the truth of it , these things below , they belong to the men of this life : but the treasure and estate of a Beleever is laid up in another life ; he is but as a stranger and pilgrim here below , and therefore they are none of his . And then likewise they are none of his , because he hath resigned them all up to God , in the day when he made the bargain for Christ . For when we come to be Christs , we must sell all to buy that Pearl , and in selling all , we sell not only our corruptions and lusts , but wives and children , and pleasures , and credit , and all : we have them not now to have and to hold , to do what we will with them : but now that we have Christ , we return all to him , and have them as Coppy-hold , to be tenants at will to that great Land-lord : we have only a little time in them . And if it be so , that every beleever hath no more to do in this world but thus : that he is meetly at the pleasure of God , and can properly call nothing his own , but God and Christ , then certainly , he must use all these things as if not . Conceive it thus . A Traveller , goeth a long journey , hee cometh at night to his Inn , when he is there , he is woundrous glad , of his table , of his bed , of his fire , of his meat and drink , and every thing , and he is woundrous welcome ; but he doth not so delight in them , as the Host of the house , who is living there , and is right owner , and hath the whole estate : No , he only resteth there for a night after his weary journey , but on the morrow , God be with you , then he is gone . So a worldly man , he may say here is my estate , here is my stock , all that I have is laid up here . But a beleever saith , I am now in my journey , I am here , no other , then a pilgrim , my home is in Heaven , and while I am passing through this pilgrimage ; If I have a piece of meat in my hunger , and a cup of drink in my thirst , and clothes in my nakedness , there is all that I care for . Thirdly , the last and the main Argument to prove that every true beleever must be , as if not , in all the things of this world ; is , because if he be any otherwise in them , hee will be so intangled , that he shall not be fit for the service of God. And this third Argument will be of the greatest force to a true beleever . For the other two , you will say , if they be none of mine , why do I meddle with them ? and if they be empty , why likewise do I meddle with them ? But now thirdly , if I meddle with them , they will make me directly that I shall not be a Christian , they will hinder me from the service of my God ; this will make a beleever of all things , to look about him . The Apostle saith directly , that none that warreth intangleth himself : that is thus : Suppose a man have received press-money to go a souldier , will he be so mad as to lay out his money upon a Farm in the Countrey , when upon the command of his Captaine , upon pain of death , he must follow presently . Beloved he that intangleth himself with the things of the world , and of the flesh , if his wife , his pleasures , his credit , or any thing have taken up his heart : or if sorrows and afflictions drink up his spirits , and eat up his very soul ; when God calls this man now to come to prayer , to come to the Church , to hear his Word , to fight against his lusts , or to do any duty , alas ! his head , his heart , and all , are eaten up , with his Farme , with his oxen , with his wife , with his crosses and afflictions : so that he is altogether unfit for any service that God hath called him to . Therefore ( saith Saint John ) he that intangleth himself with these things below , he cannot possibly have the love of the Father dwelling in him . This shall suffice for the clearing of the point , I have spent the more time in it , because I would fain lay as good a foundation as I might , that the Application may take the deeper impression in your hearts . We that live in the Country , when we come up by occasion into the City , and here see all men so full of trouble , every man so toyled in his work , so full of business , and so little time taken for any thing else , me thinks that such a point as this to Brethren , to beleevers , should be of special use . Now ( beloved ) this is the sum of that I have to say ; Be in all these things , as if not . Shall we all resolve , as obedient children to carry this point home , and examine indeed , and in truth , whether we be in these things , as if not . But alas what shall I say ? I remember a story of one Thomas Lennot , a learned English-man , who reading once in the fifth , sixth , and seventh Chapters of S. Mathews Gospel , how our Saviour Christ faith ; You have heard how it hath been said of old , you must do thus , and thus ; but I say unto you , you must love your enemies , pray for them that curse you , do good to them that hate you , and persecute you ; and so he goeth on in injoyning such strange duties to flesh and bloud . He breaks out ; Oh Jesus , either this is not thy Gospel , or we are not Christians . Truly ( beloved ) I would to God a Minister might not have just cause to say so in this point , that when he cometh , and reads this of the Apostle ; It remains ( brethren ) that he that hath a wife , be as if he had none ; he that useth the world , as not abusing it : and he that buyeth , as if he possessed not , &c. And must it be thus , if we mean to be Christians ? I would to God ( I say ) a man might not break out , and say ; Oh Paul , either thou art not the writer of this , or we are no Christians . We talk and prosess it in words , that we purpose to do it but , if we come to the deed , and the truth , it is clean contrary , we are not at all moderate in the use of these things . In matters of Heaven , and in things that concern our everlasting welfare , where God would have us take the kingdome of heaven with violence : Where we should cry out as the Horse-leach his daughter ; Give , give , and never say it is enough : We are even like children that go to school , that care not how little they have for their money , In hearing , if the Sermon be but half an hour , we think it enough : and in prayer , and in conference , a little will serve the turn . Like the Jesuit , that when he thought he had a revelation , he cryed out , Satis Domine , enough Lord ; I have revelation enough : So we in matters of Religion , Enough Lord. But turn us to wives , to children , to cloaths , to honours , to preferments , to riches , to ease , to pleasures , and the like ; there we are as the barren womb , that never faith it is enough . Brethren , is it not thus ? But me thinks I should bring you some particular instances to convince you , that it is thus : and I would to the Lord I could throughly convince you of it , that thus it is with you . But to instance a little . Suppose now , a man comes and meets with a Citizen in his business , and say to him ; How have you spent this day ? Truly ( he will say ) I am so full of business , that I have not time so much as to eat my meat . But I hope , you have been at prayer in your family , have you not ? Alas ( will he say ) I cannot get so much as a quarter of an hours time . Do you call this as if not , brethren ? Come to another , that hath a wise : all his care is for her : oh my wife and children , if I should die , and leave them poor , what should I do ? when I sleep , I dream of them ; when I awake in the morning , my thoughts are of them . Is this to be as if you had no wife and children ? Another , he is ever a complaining and mourning , oh , I have such crosses , I am so full of affliction ; I have lost such , and such friends ; and such , and such an estate : and though I go to Church and hear , such and such comfortable doctrines , one after another , and all telling me , of the all-sufficiency of God , of the comforts and joyes of the Spirit , of the good things that are laid up in Heaven : yet like Rachel , they will never be comforted for their brother , for their sister , for their children , &c. What shall we say to these things ? Do you think the Lord speaks not as he meaneth ? or that the Apostle , when he saith here absolutely and determinatly , that thus and thus you must do if you be Christians , if you be brethren ? Shall we do the contrary to all this , and yet think that all will be well ? I know you may put it off ( many of you ) and alledge many things : we have callings , and we must follow our Callings : if God brings me in imployment , blame me not if I follow it : And I know not how to live , if I do not do thus and thus . But be not deceived , God is not mocked . In a word therefore , to put you on the tryal . If thou findest in the middest of thy trading , and merchandizing , or whatsoever calling thon art of , thy heart daily gathering towards heaven : that thou canst say , blessed be God for this , and other commodities , but Christ is my darling : this is good . And then , in these things , if thou hast a care to use them aright , as well as to get them , and to thank God for them , and that thy project is , how thou shalt do good with that thou hast , that thou art alwayes saying with thy self , Lord how shall I do good with so much as I have got by such a bargain . God forbid I should say against thee , though thou be full of business from morning to evening . But alass , there are many good people and godly , that have hope that they serve God , yet if they go home and examine themselves throughly , their own consciences will tell them , that in the things of this world , they are not , as if not ; but rather , that they have been over-careful , and too full of distractions in business . And so for matter of joy : if a man have a little pleasure , or preferment given him ; his heart is so up , that he knows not where he is , he is so transported , that he hath clean forgot himself . This cannot stand , this is not to be , as if not : and therefore I beseech you in the fear of God think of it . Now if a man would know , how he should come to have his heart in a good temper , to be in these things , as if not . In one word , let me tell you that rule of Saint Paul. In all things be filled with the Spirit , and then thou wilt not take thought much for other things : if once you let your souls be filled with the things of a better life : then wife , and children , and wealth , and pleasures , or any thing else , will not draw away your heart . Get a good hand-fast of Jesus Christ : work out your salvation , and that you may know that you are beleevers upon good grounds , and that you have the graces of the Spirit of God in you , indeed , and in truth , that you are new creatures . And then often think of the rare things that are provided for you in another life . What ; to have God to be your Father , and Angels your keepers , to be children , to be the companions of Angels . Weigh these things daily , and then you will be , as if not , in all these outward and worldly things . And untill thou dost this : and thinkest withall of that I have formerly said , that thou art ready to strike sayle , I will never beleeve that thou wilt be , as if not . This is the second thing . A word or two of the Third , and so I have done . And that is the Spur that the Apostle Saint Paul useth . And it is necessary he should use such a spur , for it is a very hard lesson . If you would be , as if you were not , consider this ; The fassion of the world passeth away . That is , it signifieth ( I touched it before ) such a fashion as is on a stage : All these things below , they are but as the Acting of a Comedy , as a Scaene , it may be it is done in half an hour , and though it make a fine shew , yet in truth there is no substance in it . There is one , it is a fashion : besides , it passeth away . So then in this spur , there are two things . I will but name the heads . First , That the things of the world , ( all that I named before ) are but a shew without a substance ; Even as a Scaene or Comedy , things that have a glorious glittering shew to the eye , but if you look indeed and in truth upon them , there is no such matter . That is one thing that I note , that our life is but as the acting of a part in a Comedy : and so by consequence , in all these outward things , thy contentment in wife , or children , or credit , or pleasures , thou dost but act a glorious part , it may be thou hast a goodly outside , fine clothes , rich apparel , an outward representation of comfort , but look thorow them , and there is no such matter . But the second thing which I rather would presse , is , that it is suddenly gone ; it passeth away , saith the Apostle . As a man hath but a little time to tarry in the world , so all the things he enjoyeth in the world , are wondrous inconstant . That look as it is in a Play , he that now acts the part of a King , it may be next , he may act the part of a Begger : or as it is with some of your delicate fashions , that while you are speaking of them , the fashion is spoyled . Even so , the fashion of this world it will not continue . That is the sum of that I desire you to take notice of : that if you will not be perswaded by me , or by the Spirit of God in his unworthy minister , to use the things of this world morderately , and carry your selves as you ought in crosses and afflictions : yet know this , that the fashion of these things will shortly be spoyled . And if they be all so unconstant , what a fool art thou to set thy heart upon them ? We may learne this wisdome from the foolery of our English Nation , esteemed now the idlest people of the world for changing their fashion . They will never make clothes twice of one fashion , but one gown of this fashion , and another of that , and though he be never so good a Taylor that makes it , yet he must make no more of the same fashion , but the next Terme , they will come to another . Learn , I say , this wisdome from that foolery : Now , the Lord giveth thee comfort in thy wife , set not thy heart too much upon her , the next Term the fashion may change : Now , thou art rich , let not thy heart dote upon thy riches , it is but a fashion , a shew , it passeth away , to morrow thou maist be a begger : to day a man , to morrow none . But if thou wouldest keep the fashion , get the fashion of grace , get a right to heaven , an interest in God , and be content ( in Gods name ) to follow his fashion . If the fashion that God will have thee be in , be to be an humble dejected man , be content with that fashion : if anon he will have thee on the topp of the wheel of prosperity , thank God for it , take heed of abusing the things thou enjoyest . Remember the things of this life are inconstant things ; as a flower , as a nosegay , that seemeth as a dainty fine thing , but while we are smelling at it , and praising it , it withereth away ; so is it with all these things . I would I could tell how to speak home to your souls : and yet I know that little I have spoken , if it be entertained with faith , if you beleeve this to be the truth of God , not as the speech that a man makes to you , but as the speech of Saint Paul , an Apostle of Christ , that sets it down by the direction of God , that it is thus : I say , if you lay down this as a truth that comes from God , and seriously think with your selves ; I have but a little time to tarry here below , and when I am out of the world , I shall live for ever in heaven or in hell : while I do enjoy the things of this world , God will have me to be , as if not , in them : and there is good reason why , they are shewes , and not substances : Grace and the favour of God is only that which is substantial , whatsoever you look upon that is under these , are but shewes : riches , and honour , and worldly contenments they are but shadows , like one in a play , that is but a Peasant under the coat of a King , these have but only outsides , under them there is no such matter . This I say which I have spoken , being seriously considered , and faithfully received , may ( through the blessing of God , and your own prayers to God to teach you this ) be a means to moderate you in the use of all those things that are here below . SECURITY SURPRIZED OR THE DESTRVCTION OF THE CARELESSE . SERMON XII . 1 THES . 5.3 . For when they shall say , peace , and safety : then sudden destruction cometh upon them , as travail upon a woman with child , and they shall not escape . IN the latter part of the Chapter going before , the blessed Apostle St. Paul , ( to the end that he might draw those to whom he wrote , from immoderate sorrow for them that were departed this life : ) revealeth to them certain comfortable truths , concerning the Resurrection from the dead , telling them that death it self is but as a sleep , whence they shall be raised at the last day , by the voyce of the Arch-angel , &c. In the beginning of this Chapter , he prevents an objection that some might make . For , having fallen upon the discourse of the Resurrection , he well knew the curiosity of mans nature , that leaves those things that are most profitable , to enquire after such things that God hath hid , and therefore some men might say ; Since there shall be such a time , and such a change ; when will those times and seasons be ? When shall that great day of the Resurrection come , when all shall be brought together ? Of the times and seasons brethren ( saith the Apostle ) ye have no need that I write unto you , verse 1. As if he should say : this is no needful , no necessary thing for you to inquire into , or for me to tell you : rather let us fall upon those things that are necessary and useful ; for neither you , not I , can tell the particular time when that shall be : yet know this , that very suddenly such a time shall come , and that when the world least thinks of it . The suddenness hereof , he setteth down by a twofold comparison . First , by the coming of a thief in the night : Your selves know perfectly , that the day of the Eord so cometh , as a thief in the night , vers . 2. Secondly , by the travail that cometh upon a woman with child : When they shall say , peace , and safety , then sudden destruction cometh upon them , as travail upon a woman with child , and they shall not escape , This latter , is that I have made choyce of at this time for my Text. A little for the explanation of the words ; v When they shall say , peace , and safety . The Apostle intendeth not to condemn , either the speaking of peace to the children of peace : or their rejoycing in that peace they have . But that which he condemneth , is , that they cry peace to themselves , whom God denounceth war against : Men that go on in a course of sinning , and in security : and yet will perswade themselves , that all shall be well with them in the end ; these are the men upon whom Death shall come thus suddenly , and upon whom the Judgment day shall come thus unexpected . When they shall say , peace , and safety ; that is , when they are living in their sins , walking on in their rebellions against God , and shall yet be flattering themselves , that it shall be well with them not withstanding this , then shall Judgment come upon them , then sudden destruction cometh . By destruction here , he meaneth not , the destruction of the body or the soul , the destruction of their beeing . For the Soul even after the death of the body shall have a beeing : and the body also shall be restored again to its beeing and parts , in the resurrection from the dead , It were happy for wicked and ungodly men , if there should be such a destruction of there beeing , as that they should cease to be any more : for then this body , the members whereof have been the servants of sin , should not be tormented in Hell : and then this Soul of theirs , that hath set all the body on work in the service of sin , it should not be sensible of that anguish that shall cause gnashing of teeth . It were well ( I say ) for them if there should be such a destruction : it is that which if they might have their desire , they would wish above all things in the world . But it will not be such a destruction , it shall be worse with them . It shall only be the destruction of their joy , and comfort , of all their contentments , of all those things wherein they solaced , and flattered themselves upon earth : all these things shall be destroyed . Their riches that fed their lusts shall be destroyed : and their company that incouraged them in sin , shall be destroyed : and all things wherein they have delighted themselves here upon earth , shall be destroyed : the whole earth shall be burnt with fire before them . And beside this , that same chearfulness of spirit , and that free disposition , whereby they incouraged themselves in the wayes of their pride , or whatsoever else it was , that made them seem some body on earth ; all this shall cease and fail them , and forsake them . There shall be no mirth , no wisdom , no courage , no friends , no wealth , no houses , no apparrel , nothing to pride and delight themselves in , there shall be an utter destruction of all these things . Then shall destruction come upon them . As pain upon a woman with child . This sheweth the manner , the kind of their destruction that shall come upon them . It shall be first , a sudden destruction : it shall not give them warning , either of the time or place : as it falleth out with a woman with child , her travel may come upon her , in the street , at the table , when she is talking , &c. So shall destructiou come suddenly upon them , they shall have no more warning then these general warnings , that they have in the preaching of the Word . Secondly , it shall be a painful destruction , full of misery and sorrow , as travail on a woman with child . And then thirdly ; It shall be an inevitable destruction , such a destruction as they shall never avoid . All their wit , friends , power , strength , wealth , or whatsoever else they have , cannot put off the stroke of Judgment that shall come upon them : as all the devices a woman hath , cannot make her escape her travail , when it cometh . So then the meaning of the words are , as if the Apostle should have said ; When wicked and ungodly men , in a course of sin shall crie peace to themselves , and flatter themselves in their rebellious courses , then shall a sudden , a painful , an inevitable destruction , of all their comfort , of all their props , and hopes , and helps , fall upon them . In the words , you have a twofold description . First of the state and condition of the men of the world , when Christ shall come to Judgment . He shall find all the world at rest . As the Angel that stood among the myrtle trees , spake in the 1 Zachar. 11. We have walked to and fro through the carth : and behold all the earth sitteth still , and is at rest . He shall find all the men of the world in peace : every man applauding himself in some vain conceit , in some hope and considence or other . They shall cry peace . Secondly , here is the consequent that followeth upon the vain flattery of themselves : Then shall destruction come upon them . And that destruction is farther described and amplified by a comparison taken from a woman with child , to declare the suddainness , the painfulness , the unavoidableness of it . Thus you have the opening of the words . Let us now come to the points of instruction that may be raised hence . First , here you may see , and he that runs may read it , that , They are most secure , that are in least safety . A man is in the greatest danger , when he is in the greatest security . Then a mans Judgment is neerest , when he least thinks of it , when he least freareth it . This is the very thing that the holy Ghost would have us to take notice of here : At that very time , not before that time , they shall crie peace : Nor after the time when they had done it , and repented of it : But just at the very time , when they are in the middest of their sins , applauding of their own estate , living under the power and guilt of sin , then cometh the destruction upon them , and they shall not escape . Thus far the text . That we may make the point clear , before we come to prove it , give me leave , first briefly to tell you what we mean by that security , which is upon men even in their chiefest dangers . Know therefore , that there is a twoford security , A holy , spiritual , Security . A sinful , carnal , Security . There is first , a holy and spiritual security ( and that even in this state where into we are fallen ) which consisteth in a mans reconciliation with God , when he is in termes of peace with him , having obtained remission of his sins , and his favour through Jesus Christ ; so that God is pleased with him in his Son , hath received him into the Covenant of grace , interested him into all the promises , and is become his God by a Covenant for ever . Now here a man may be secure , yea , and he must be so in a spirituall manner . Confidence upon the goodness of God in Christ , upon the promises of God in the Gospel , is that which is requisite in every Chriistian : it is that which God commandeth ; Fear not ( saith he in one place . ) And again , Trust in the Lord. The Scripture is full in a calling for such security as this ; that men should lay aside all those carking , and distracting cares when once they are in the Covenant of Grace , that now they should mind nothing but duty , and not be troubled about success . For ( my brethren ) it is such a security as makes a man not to neglect duty ; but such , as freeth a man from those disquiets of soul about the event of things . This was that which David had , and rejoyced in ; I laid me down in rest and peace , for the Lord keepeth me in safety . This is that which the Lord commanded the people of Israel to doe ; Isa . 26.20 . Come my people , enter thou into thy chamber , and shut thy doors about thee , hide thy self , &c. He would have them secure themselves under his protection , and in his ordinances . This is such a security , as draweth men neerer to God , bringeth them to further acquaintance with God , keepeth them in a constant communion with God , causeth them to walk in Gods presence , &c. This is a good security . But then secondly , there is a sinful carnal security ; that is , when a man yet living in a course of sin , he beareth up his spirit against all fear , either of judgments threatned , or judgments approaching upon him , under a vain hope , of I know not what mercy in God : and of I know not what assurance from men , and upon worldly conceits and flatteries , either from others , or his own heart . Here is now a sinful carnal security , not warranted , but condemned in the word of God. This is the security , that is ever an ill prognosticator , and fore-runner of some heavy judgment , to fall upon that person in whom it is . This is the security that we have now in chase . First then , we will make it appear , that it is an infallible sign , of Gods Judgment upon a person , or a people , to cry peace to themselves , to be secure , and no way troubled at their estate , when God is at war with them . You shall see this in instances and examples . See it in particular persons , and in States and Kingdoms ; and you shall generally find it , that before the destroying judgment came upon them , they have been given up to this security we speak of , this crying of peace upon a false ground . See it in Agag , 1 Sam. 15.13 . The bitterness of death is past . But was it past ? Nay , at that very time , the bitterness of death was upon him , for the very next thing that we meet withall in the Story is , that Agag was hewen in pieces before the Lord in Gilgall . Ye have Belshazzar in Dan. 5. wondrous secure , carrowsing , and quaffing in the holy vessels that were taken out of the Temple of the house of God which was at Jerusalem , amongst his Princes and Nobles , his Wives and his Concubines , as if there would be no change of his estate , and translation of his Empire . But what ? was it so ? Nay , at that very time , the very same hour ( faith the text , verse 5. ) came forth fingers of a mans hand , and wrote upon the plaister of the wall of the Kings Pallace , Mene , Mene , Tekell , Upharsin . Thou art laid in the ballance , and art found too light , thy kingdom is divided , and given to the Medes and Persians : and immediatly , In that very night ( vers . 30. ) was Belshazzer King of the Caldeans slain ; he was took away from all his comfort and jollity . See this in the Rich man , Luke 12.19 . Soul , soul ( faith he ) take thine ease , eat , drink , and be merry : and why so ? was it because his sonl indeed was washed in the bloud of Christ ? Nothing less . But , take thine ease , thou hast goods laid up for many years , thou art well provided against a hard Winter , against a dear year , now take thine ease . Well , what of this ? had his soul any whit the more ease ? had he many years to enjoy that which he had laid up for many years ? Nay , mark the answer of God ( verse 20. ) Thou fool , this night thy soul shall be taken from thee ; then whose shall those things be , that thou hast provided ? It is ordinary ( as Job noteth of worldly men ) thus to flatter themselves : They spend their dayes in wealth , and in a moment go down to the grave . They spend their dayes in wealth : this is that they resolve upon while they live upon earth , they will be merry , and enjoy their wealth , and worldly contentments to the height , and want nothing , but in a moment , while they are in the middest of these thoughts of raising a happiness to themselves out of their worldly estate , in the middest of these thoughts they go down to the grave . So it is also in Nations and States . See it in two particulars in the 17. Luke . That of the old world ; That of Sodome and Gomorrah ; They were eating and drinking , and building , and planting , and marrying , and giving in marriage , till the flood came upon the one , and fire and brimstone upon the other , till sudden destruction came upon both , according to my Text. Yee shall have Jerusalem in the same case . Their Prophets are flattering them and crying peace , peace , as Jeremy tells them , Chap. 6.14 , 15. They heal the hurt of the daughter of my people slightly , saying peace , peace , when there is no peace . Were they ashamed when they had committed abomination ? Nay , they were not ashamed , neither could they blush ; therefore they shall fall among men that fall at the time that I visit them , they shall be cast down , saith the Lord. Mark the Prophets cry peace ; It had been well done of the Prophets to cry peace to those Israelites , that in truth were at peace with God : but they cry peace to them , to whom there was no peace . What then ? Did the people reform ? did this make those that before were rebellious against God , come in and accept of the conditions of peace , and forsake their sins , and turn to God ? No such matter , nay though their sins were reproved by Jeremiah , and other faithful Prophets , yet they were not ashamed , when they had committed abomination , and they could not blush ; they stood it out , they remained in their impenitency . Well , what of this ? Therefore ( faith the Lord ) they shall fall amongst them that fall , in that day , at that time , they shall be dostroyed , they shall be cast down , they shall cease to be a people ; at least , they shall cease to be men prevailing above other people . In the first of Zephaniah . vers . 12. ye have the Lord saying there , that he will visit Jerusalem with lights , and search it with candles . What to do ? to find out the men that are frozen on their dreggs , that are settled on their lees ; that say in their heart , the Lord will not do good , neither will he do evil . Why will the Lord visit Jerusalem with lights , to find out these men ? He meeteth with the conceit , that such men as these have , they think ( as the Athiests in Job ) that God is circled in the clouds , and seeth not the things below , or as those in this Prophesie of Zephany , that said , The Lord sees not , neither doth he regard . Why doth he not so ? Because he wants light . Well then ( faith the Lord ) I will bring candles to see with , and visit Jerusalem with lights : and whosoever he spies out amongst all the sinners in Israel , he will be sure to meet with those that say , The Lord sees not ; that are settled on their dreggs , that secure themselves under false perswasions , they shall not escape his wrath ; Gods greatest quarrel is against those men that flatter themselves , as if God did not take notice of their sins , he will surely punish those : it is for their sakes , why he will bring candles to search Jerusalem with . It was so with Babylon , Isa . 47.8 , 9. The Lord observeth her boasting ; I am ( saith she ) a Queen , I sit as a Lady , I shall neither see loss of children nor widdowhood . Mark now what God saith , Heare now this , thou that art given to pleasures , and dwellest carelesly , both these shall come upon thee , loss of children , and widdowhood ; all thy props , and all thy staies shall be taken from thee , yea , and that in one day , in a moment , when thou least thinkest of it , suddenly thou shalt be husbandless , and childless . Nay , it is that which the Lord speaks of Romish Babylon in the 18. Revel . 7. She had heard of the pride and boasting of old Babylon , and she would fain be like it : I sit as a Queen ( saith she too ) and am no widdow , and shall see no sorrow : she stands upon her outward pompe and glory , as worldly-minded men do ( specially when they come to greatness and eminency . ) Well , what will the Lord do ? Therefore ( verse 8. ) shall her plagues come in one day , death , and mourning , and famine , and she shall be utterly burnt with fire , for strong is the Lord God who judgeth her . Thou saist I sit as a Lady , I shall see no change . Well saith the Lord , it shall be indeed a famous Church for something , even for such judgements as shall fall upon it , above all other places : there shall be famine , and death , and burning : Yea , and it shall be done , when all outward means that should bring this to pass , seem to fail , and when Babylon shall seem to advance her self like a Queen above all other Churches , when there is nothing but strength , and might on her side , then shall God do it , for strong is the Lord that judgeth her . He bringeth in this ( strong is the Lord ) to answer an objection . It shall be done for the Church , even then when the advers party thriveth most : then when it may be seen to be Gods own work : then when men are taken off from self-confidence : then when men have none to fix their eyes on , but God , then will God do this for his Church . He saith plainly , that Babylon shall be burnt with fire , and at such a time , when it appeares that it cannot be done , except he put his strength to the work . Thus ye see the security of a people or Nation , or Kingdom , it is an infallible sign of judgement falling upon it , And is must be so , and there is great reason for it . If we either consider the causes of security , whence it cometh : or the concommitants that accompany it ; or the fruits and events of it : it must be that great judgements must befall men , and places , when they are under this carnal security . First look to the causes . Whence is it that men , that are not at peace with God , yet flatter themselves that they shall do well ? It proceedeth from that unbelief , and infidelity , that is in the hearts of men : therefore they flatter themselves ; and pride themselves in things that will not hold them up in the end : I say infidelity is the cause that men are so secure . Did men beleeve the word of God , that every threatning that goeth out of the mouth of God , against any particular sin , should certainly fall upon the head of the sinner , durst they go on in a course of sinning against God ? Durst they add drunkenness to thirst ? one wickedness to another ? No certainly . In that measure a man hath faith ; in that measure he feareth God and his judgements that he hath threatned . See it in Noah , Heb. 11. By faith Noah being warned of God , moved with fear , prepared an Ark. He beleeved the word of God was faithful , that had threatned a judgement upon the world : he beleeved the word of God , that commanded him to provide an Ark for the safety of him and his house , and therefore he feared the Deluge to come , and prepared an Ark. So likewise Josiah , when he read the book of the Law , and saw what was threatned against the sins of the people , his heart melted within him : and why ? because he beleeved that this was the word of God , he beleeved that God would be as true as his Word , therefore his heart melted within him , at the sight of those sins , wherein the people had continued so long a time . Nay , it is made a discription of a beleever in Isa . 61. That he is one that trembleth at Gods word . On the other side : what is the reason why infidelity doth presently bring judgements upon men ? The cause is apparant : infidelity it draweth men from God ; An unbeleeving heart departs from the living God. And when a man departs from Gods presence , God pursueth him with his judgments . All the judgements of God are upon that place , where Gods presence in his graces is not . If I go ( faith David to the uttermost parts of the earth , thou art there : if I go into the deep , thou art there . And how there ? Not only as an observer , but as a punisher ; that is , when men come to this point , to flie from God : Now , unbeleef is a drawing of the soul from God to the creature , therefore it provokes God , for it sets up an Idol in the heart of man , and Idolatry exceedingly provokes God , and therefore he bringeth judgements upon it . Beside that , marke the threatning of the word against this , Deut. 29. When a man heareth the words of this curse , and blesseth himself , and saith , I shall have peace , though I walk in the stubbornness of my own heart , the Lord will not spare that man , but the anger of the Lord , and his jealousie shall smoak against him , and all the plagues that are written in this book , shall be heaped on him . When is that ? when is the time that the wrath of God shall smoak ? At that very time and instant , when he flattereth himself with his vain conceits , that he shall have peace though God threaten judgement , then at that very instant , the wrath of God shall fall upon such a man. In this manner did God deal with the Israelites , in Isa . 6.9 , 10. Make the heart of this people fat , make their ears heavy : and why so ? that they may see , and not perceive ; that they may hear , and not understand ; lest they should be converted , and I should heal them . How long shall this be ? ( saith the Prophet ) till the Cities be wasted without inhabitant , and the houses without man , and the land be utterly desolate . When God giveth over a people to be regardless in hearing the Word , that they hear and do not hear ken , they hear and do not regard , they do not comforme and reform , according to the doctrine delivered , then God intendeth to sweep them away by judgement , that they may be utterly left desolate , as the Text saith . You see then it must needs be a grievous fore-runner of a judgement upon a place , or City , or people , or nation , when they remain impenitent in their sins , and yet cry peace . Again secondly ; If you marke the concommitants , what accompanies that carnal security in the heart of men , and it will appear then , that it must of necessity bring a judgement upon a Land and place . What is that that accompanies it ? A disposition slighting of God himself . When a man , I say , heareth the Word , the judgements threatned : heareth the Law warning him to take heed of wrath : the Gospel alluring him to repent : and yet all moveth him not , but still he flattereth himself : I say here is a disposition slighting God himself . God in all his Attributes is slighted . His power , his wisdom , his justice , his truth is slighted : yea , his mercy , and patience , and long-suffering , all are slighted , when a man in the course of sin goeth on in carnal security . Especially amongst the rest , this is a slighting of Gods patience , and long-suffering , and forbearance of men . Wherefore do men harden themselves against exhortation to repentance , but because they presume upon the continuance of Gods long-suffering toward them ? Mark how the Lord takes notice of this , The forbearance , and long-suffering , the goodness , and mercy of God , should lead thee to repentance ; and therefore God hath forbore thee all this while , that he might bring thee to repentance . But what if he do not ? Thou after thy hardness , and impenitent heart , heapest up as a treasure to thy self , wrath against the day if wrath . What day is that ? The day of the revelation of the righteous judgement of God. As if he should say ; Now you obscure Gods justice and righteousness from others , and from your selves : Well , God therefore will take a time to declare his righteous judgement , for that purpose God hath a day of wrath ; and thy daily going on in sin , against the long-suffering , and patience of God , it doth but add wrath to that day . Thus it is when God hath borne with a man his own self . So it is likewise when God warneth a man by his patience toward others . What hardneth men in security ? Do we not see God hath been merciful to many sinners , why may he not be so to me too ? He gave them repentance after many sins committed , why may he not do so to me ? Mark what Solomon faith , Eccles . 8.11 . Because sentence against an evil doer , or an evil work , is not executed speedily , therefore the heart of the sons of men , is set in them to do evil . This they purpose , they resolve upon , they venture upon : God hath been thus and thus to others , patient and long-suffering , and why may he not be so to them ? Well yet I know ( saith Solomon ) that it shall not go well with them in the end , neither shall the wicked prolong his dayes ; Why ? because he feareth not before God. They are not awakned by the example of his judgement on others , they are not allured by his patience and long-suffering : it doth not make them to fear him : therefore it shall not go well with them in the end . Thirdly , Look to the end , what the consequence of this carnal security is , what followes upon i●… . Where there is carnal security , there must of necessity be an increase of sin , and consequently , a hastening of judgement : for the more sin hastneth to ripeness , the more judgment hastneth also upon the sinner . God hath set unto particular men a certain stint , and it is not known to them , what that stint limited is . Gen. 15.16 . The iniquity of the Amorites , is not yet full . They were a sinful people at that time : but the neerer they came to the fulness , and stint , and limitation that God intended to be the immeditate fore-runner of the judgement , the faster judgement hastneth upon them . So for particular persons , there is a certaine stint limited ( Let every man look to it . ) The adding of one sin more , may by thy uttermost stint , that shall bring the last stroke of judgement , and destruction upon thee . Now ( I say ) this carnal security is that , that increaseth sin upon a man. We know how the security of the Israelites increased their sin upon them . And the security of Sodome , their pride , and idleness , increased the rest of their sins , and consequently hastned on their judgement . In Rom. 3. when there was no fear of God before their eyes ; when there was a neglect of that , there was abundance of wickedness amongst them : and what follows ? then their was nothing but destruction , and calamity in all their ways . I could give you sundry instances of this in the word of God. But I hasten . You see the reason . Let us now come to make some use of it , that we may not be prevented . We have told you , that it is true of States and Kingdoms , of particular persons , of every man , that when in a course of sin , and impenitency , they cry peace to themselves , then judgement and destruction is comming upon them . It serveth therefore to inform us , what to think of our selves , of the estate of this Land wherein we live : of these times wherein we are fallen . What can we expect , when we consider to what a height of sin we are come ; how impenitent men are : how obstinate and hard-hearted , and stiff-necked against the voyce of God in the Gospel , and the means of Grace ; but destruction to come upon us ? If we look upon the sins of men , we may perceive even a general ripenesse for judgement . When the sins of the Amorites were full , judgement came upon them . How near the sins of this Land are come to that fulness , we know not , we have cause to fear . We see in other Countries the shaking of the sword upon us : it hath not yet awakened us to fear God. At home , we have had the voyce of the Prophets , the Ministers crying unto us from day to day , to return , lest destruction come upon us : it hath not brought us to return from our sins . We have seen the mercies of God upon particular persons , and families : it hath not awakened men to walk conscionably in their places . We see no reformation , there is rather an increase of sin . And what can we expect there wants ? but one sin , and when that is come , sudden destruction cometh . What is that ? Security . And have we not cause to bewail the general security that is amongst us ? May not the Angel of the Lord return that answer , as he did in the first of Zecha●… ; All the world is at rest ? Go in to the streets , the houses , the shops of men , every man is at rest : no man is troubled about his estate , nor affected with Gods displeasure , either against himself , or the Land we live in . See , is not the Land as secure as they of Laish , or worse ? They were secure , because they did not here of the danger ; of the purpose of the Danites against them : therefore their security was not altogether so culpable and blame-worthy . But I will tell you what security ours is : nay , the holy Ghost hath told us to our hands , Prov. 23.34 . That judgement there , that is threatned against a man that goeth on in sin , seems to be a judgement executed upon us at this time : Thou shalt be as a man that lies down in the middest of the sea , or as he that lies upon the top of a mast . They have striken me , shalt thou say , and I was not sick : they have beaten me , and I felt it not , when I awake , I will seek it yet again . Our security , I say , is like that of a man in the middest of the sea , and yet asleep : as a man upon the top of a mast , and yet asleep . Nay , men not only in danger , out such as have the stroke upon them : They have struken me , and I was not sick ; they have wounded me , and I felt it not . Is it not thus with us , in these dead and secure times that we live in ? And shall we say that we are not asleep ? Hath not the Lord sent the destroying Angel amongst us , that hath smitten thousands in our streets ? and yet we have not felt it . Shall we say we are not in danger ? We are as a man that sleepeth on the top of a mast at Sea : Nay , as a man in the middest of the waves , in a dead sleep , like such as are drunk , and yet we feel nothing . Truly we have little cause to be secure , we have little cause to flatter our selves with vain conceits of peace , and continuance of prosperity , if we look well about us . Where is any man that takes occasion by what he hears abroad , or sees at home , to enter into the reformation of his own house , of his own heart ? It may be some men will say ; It is an unjust tax that you put upon us ; we are not so secure as you speak of . You shall scarse come to any mans table , but they will be talking of the jndgments abroad . You shall scarse meet a man in the streets , but he will leave other occasions , and tell you how ill it goes with the Churches beyond the Seas . You shall scarse meet with one in the field , but all the time is took up with discourse of the evils at home , or troubles abroad . And is this a sign of security ? Alas ( beloved ) this is to be asleep , in the middest of the waves . Every man is in the middest of danger , and yet is secure . How shall that appear ? I will make it appear , by demonstrations and signs , that may convince you before the Lord , that we add this to the rest of our sins , that in the middest of our sins and impenitency , we are secure : and therefore that destruction is coming upon us . What are the signs whereby we may be convinced of security ? I will give you a few , that by those you may see whether the Land , the City , your families , your selves , and all be not asleep , and at rest this day . The first sign shall be this ; When men profit not by the judgements of God. Certainly it is an evident sign of a deep sleep in sin , when neither the afflictions that are upon others , or upon our selves , do any good upon us . Look how God hath smitten others . Hath that awakned us ? You will say that it is a secure child that seeth his brother beaten , for the same fault before his eyes , and yet goeth on in it ; you will say that that is a secure malefactor , that seeth such a person executed before his face , and yet goeth on in the same fellony and thest . And must we not say that we are a secure generation , when we can see our brethren in other Countries , how they have suffered , and yet go on in the very same fins , that we our selves think the hand of God is upon them for ? We can talk of their sins , of their unrighteousness , and in justice , we can talk of their neglect of the Lords day , and other holy duties , and for these we judge them smitten of God. How is it then that we are such our selves ? how is it , that we go on in unrighteousness , in prophaning the Lords day , in neglecting the house of God , and our own families ? have they found such sweetness in these sins , that we walk on in the same ? Is it a pleasant and comfortable thing to be driven from Gods house , and from our own houses ? to be a reproach to all the world ? If we think that the hand of God is upon them for these sins , how is it that we are not awaked ? I remember Daniel in the fifth Chapter of his Prophesie , taxeth Belshazzar for this : though thou knowest ( saith he ) how the hand of God was upon thy father , for this , and this , yet thou hast done the like , and hast not humbled thy heart . So may I say ; You have kown what God hath done to your brethren in other Countries , yet you do still the same your selves , for the which they have been punished . Is not this security ? Look likewise upon our selves , and we shall see a general neglect of those judgements of God , that have been upon our selves . How hath God smitten this Land ? this Citie eipecially , with the Pestilence ? and may we not say , we have been smitten , and yet have not felt it ? is not this security , and a dead sleep ? God threatneth those in Jer. 31.9 . That escaped the pestilence , that they should fall by the sword , by the hand of Nebuchadnezar : Why so ? because they did not reforme , and amend by the pestilence . What cause have we then to fear , lest we fall into the hands of the sword of some Nebuchadnezar or other , when the pestilence hath done no more good amongst us , when it hath not awakened , & reformed us ? Look upon our selves , upon your houses , upon your dealings , your company , your conversations ; see if there be any reformation , since there was such a mortal calamity , as drove you from the Citie , and frighted you from your own houses , and from the house of God. Well : these are fearful presages , that when former Judgements prevail not , worser are a coming . I have smitten them ( saith God in the fourth of Amos ) with cleanness of teeth , and yet they have not returned unto me : What then ? I have smitten them with blasting and mildew , and yet they have not returned unto me : What then ? I have smitten them with the pestilence , after the manner of Egypt , and yet they have not returned unto me : What then ? Therefore I will come against them ; and because I will do this , prepare to meet thy God , Oh Israel . As if he should say ; I have now stood out , and tryed you , at one or two weapons , and found you obstinate and rebellious : I have stroke at you with the sword of Famin ; I have shot at you the Arrows of pestilence ; I have smitten you with other judgements . You should now meet me ; if not , I have more weapons yet ; I will come and bid the battel against you , and it shall appear who is the stronger , you or I : And since you will stand out against me , notwithstanding the Judgements executed upon others , and afflictions upon your selves , see if you can stand out against my last stroke : you have escaped some lesser sicknesses upon your own bodies ; you have escaped the Pestilence already ; but you shall find it a hard taske , when God biddeth battel , to escape his last stroke , if you will not now be reconciled , and come in , and seek his face . This is the first demonstration , whereby it appears , that we are sinfully secure , which is a fore-runner of Judgement , because we are not awakened by the Judgements of God upon our selves and others . Secondly , another sign is this ; The contempt of Gods ordinances : the slighting of the Prophets . This is an evident demonstration that we are under this carnal security I now speake of . Mark how the Lord describeth a people whom he meaneth to destroy , Zach. 7.11 , 12. They refused to hearken , and pulled away the shoulder , and stopped their ears , that they should not hear : Yea , they made their hearts as an Adamant stone , lest they should hear the Law , and the words which the Lord of hosts hath sent in his spirit by the former Prophets : therefore came a great wrath from the Lord of hosts . A great wrath , what is that ? Therefore ( vers . 13. ) it is come to passe , that as He cryed , and they would not hear , so they cryed , and I would not here , saith the Lord of Hosts . Well ( beloved ) little do you know what time , and wayes God hath to make you cry , and roar in the anguish of your hearts , because of Judgements and afflictions , when you will not now hear God , that striveth with you , and cries unto you with the voyce of his Spirit in his Prophets from day to day . When men will not hear God speaking to them in his Word , it is alwayes a fore-runner of judgement . In the sixth of Amos , the Lord challengeth his people , and telleth them , that he had used many means for their reclaiming , but nothing would do them good : well now ( saith he ) hear the rod , and him that hath appointed it : As if he should say : there is no more dealing with you with the Word , but I must come with the rod , with judgement . Is it not thus with us at this day ? May not the Lord say of us , as he did of the people in Jeremies time ? You have forsaken my law which I set before you , and have not obeyed my voyce , neither walked therein , but have walked after the imaginations of your own heart . And then what follows ? Therefore , thus saith the Lord of hosts , Behold , I will feed this people with Wormwood , and give them water of gall to drink , and I will send a sword after them , till I have consumed them . Do not many cry out , as they in Jer. 23.33 . What is the burthen of the Lord ? Where is it that the Ministers have not been threatning judgement , and telling you that God is coming out to be avenged upon a sinful nation ? have they not been crying thus , this seven , ten , twenty years ? Where is that burthen of the Lord ? Well , you shall find what it is , when the day of the Lord cometh , a day of blackness and terrour : it hasteneth : and this very security is an evident sign thereof : even as in the dayes of Noah , that Preacher of righteousness : and in the dayes of Lot , that vexed his soul with the unclean conversation of the Sodomites ; they would not beleeve their words , but they seemed unto them , as if they mocked ; and then came the judgment of the Lord upon them . If this be not the estate of this Land at this day , what means the complaints , the heaviness of the spirits of the Prophets ? What means their tears and cries , and prayers , because of the obstinacy , and hard-heartedness of people that will not be drawn from their sins by any means ? This is a second evidence or sign , when all this crying and calling will not awaken , that we are in a deep sleep of security . Thirdly , another evidence is , the vain hopes of this Land. It is a signe of carnal security , and that we are all in a dead sleep , when we have such idle dreams out of idle fancies , and vain confidence that delude and deceive men . What do men rest on , to secure , and perswade themselves of immunity from wrath and impunity ? Certainly this , that we have the ordinances of God amongst us . Oh the Temple of the Lord , the Temple of the Lord. Alas , had not the people of Israel the Ark ? and yet the Philistims took the Ark , and slew the sons of Eli. Had they not the Temple ? and yet the Lord in Jer. 7.11 . Sendeth them to Shiloh . Go ye now unto my place which was in Shiloh , where I set my name at the first , and see what I did to it , for the wickedness of my people Israel . And now because you have done all these works , saith the Lord , and I spake unto you rising early , and speaking , but you heard not ; and I called unto you , but you answered not . Therefore will I do to this house , which is called by my name , wherein you trust , as I have done to Shiloh . Had not the Churches of Asia , the golden Candlestick ? and yet are they not now tributary to the Turk ? The ordinances of God ( beloved ) are means to increase , and hasten a judgment , when we shut our eyes , and will not open them , but walk in darkness . Oh but there was never so many Preachers , nor so many means : there seems to be a new spring of the Gospel : there are abundance of men that come daily furnished for the Ministery , and are zealous and forward , and powerful Prophets , and the like : and therefore it is a sign that much good is intended towards us , and that no judgment shall come . But do we not read that immediatly before the seventy years captivity , there were more Prophets then in many years before ? Why should we rest in such things as these ? But nevertheless we have many good people that are full of prayers and tears , and they shall deliver the Island . It is true , there are many ( blessed be God ) and we have cause to wish that there were many more : and to say as Moses said to Joshuah , when he would have had him forbid Eldad and Medad , that prophesied in the Camp of the Israelites ; Would God that all the Lords people were Prophets , and that he would put his spirit upon them . So we , of such godly men that walk with an upright heart : would God that there were many such . But yet are not these as Lillies among Thorns ? a few amongst many men ? Are not these the objects of reproach , and contempt amongst an unrighteous generation ? Who are the men that are cryed down most by the world , that are most opposed , and injured by all men ? Are not these they that support the land by their prayers , and hold up all by their standing in the gap ? May we not rather fear that God will avenge the quarrel of his servants upon an ungracious , and ungrateful people they live amongst ? What shall we speak of other things ? Did no Bozrah , in Jer. 49.16 . boast her self of her scituation , that she dwelt in the clefts of a rock ? Saith God ; though thou hidest thy self in the clefts of the rock , though thou shouldest make thy nest , as high as the Eagle , I will bring thee down from thence . It is not talking that our Island is scituate in the Sea , and environed with walls : Judgment can leap over the Sea as well as the pestilence hath done our walled Towns. It is a vain thing , and yet if you hearken to the discourse of most men , you shall see that this is that that keeps them secure . Or it may be , as some in Isa . 48.15 . We ( say they ) have made a covenant with death , and with hell are we at agreement , when the overflowing scourge shall pass thorow , it shall not come unto us . Well ( saith the Lord ) your covenant with death shall be dissanulled , and your agreement with hell shall not stand , when the overflowing scourge shall pass thorow , then you shall be trodden down by it . When judg ment cometh , of all the people in the world it shall certainly meet withyou . What mean these idle dreams , and vain-conceits , that when we go on in an unreformed condition , and in a course of sin and impenitency : yet because you have the Ministers , and the ordinances , and the people of God amongst us , because we are convenient for scituation , and such like things . These are vain things , they will do us no good at that time : and for the present , they shew our security , our horrible security . Fourthly , take another evidence , and that is , the abounding of the sins of the Land. Were it possible that at such a time as this , of shaking the Rod , the Sword over us , when judgments are upon the Nation , that there should be such abundance of iniquity in all places , if men were not in a dead sleep ? How doth drunkenness stagger and reel in every street ? How doth pride vaunt , and boast it self in every Church and Assembly , though it be cryed down never so much ? Alas ( beloved ) are these times to pride up our selves in vanity ? Are these times to run after the sensual , and sinful courses of an ungodly generation ? These are times wherein God calleth for fasting , and brokenness of heart . Lay aside thy fine apparrel ( saith God to the people ) that I may know what to do unto thee . We shouldlay aside these things , that we may shew our selves to be men awake , But men generally do so abound in wickedness and ungodliness , that we may rather conclude , as it is in the Revelation , that the time is now come too neer , He that is filthy , let him be filthy still ; that is , let him go on to the end . It is evident and apparent , that sin is increased since the sickness : it is apparent that our sins are aggravated , though they are dayly cryed down . And now at this time , as if we would defie God to his face , and call upon him to hasten his judgments upon our Land , upon our Families , and persons , every one strives ( as it were ) who shall outdare him most , in our excesses , in impenitency , in hardning our selves in a course of sin . These things convince us of our security . There are many more that might be named , if the time would permit . But put these together , and they may shew us our wretchedness . When we consider how little we have profited by judgments : how little we have profited by the ordinances : how full of vain confidence , and idle dreames : how notwithstanding all these we abound still in wickedness , and there is no reformation of our hearts and lives : what may we not conclude against ourselves ? If ever people were drowned in a drunken security , we of all people under heaven are at this time . For of all people under heaven , we are in a manner the last : God hath spared us to the last . We have had warning by judgments inflicted upon others , for many years together . It hath come neerer to us hy degrees : it began a far off in Bohemia : and then in the Phalatinate , and in Germany . The Lord would have us see how he cometh to us by degrees , by steps , that at the last we may meet him by repentance . But where is the man that yet gets out of the bed of security , that cometh out of his sleep to meet the Lord ? that comes with a broken heart to beg for forgiveness of his sins past , and to beg for mercy for the time to come ? Well now , since it is so , that we are convinced by these signs that we are in a carnal and sinful security : we see then ( so many of us at least , that are children of the light , and of the day ) what cause we have to be awakened , and to do that for others , which they will not do for themselves : to be more earnest in prayer , more frequent in humbling our souls , for our own sins and theirs , that God may lay aside , and cast away his judgments and displeasure , that either are feared , or lie upon us . Is it not a fearful thing , that when the Lyon roareth , the beasts of the Forrests tremble ; Yet the God of heaven roareth against the world at this day , and the proud hearts of men , do not tremble before him ? Shall the beasts of the forrests be afraid of the Lyon , more then the poor worms of the earth , of the mighty God of heaven and earth ? But this is the horrible Atheisme and Infidelity , that is in the hearts of men , that they beleeve not Gods power and justice , nor his threatnings . I beseech you let every man be exhorted , to stirre up his soule to this business , to awaken himselfe in his own particular person . Consider that there are others that are awake , that may bring you sorrow enough : be you awakened to prevent those miseries . Sathan is awake to tempt you , Be sober and watchful , saith Saint Peter , for your adversary the devil , goeth about seeking whom he may devoure . Sathan is busie , and watching to make you his prey , watch you therefore , that you enter not into tentation . Your own Corruptions are alwayes awake . The concupisence , and depraved disposition of the soul , it is awake still to further every evill motion , to draw you aside by its tentations . Therefore ( saith the Apostle ) I beseech you abstain , as pilgrims and strangers , from fleshly lusts , that war against the soule : Do as men in warre , when they know that they have a waking enemy against them , they will be sure to keep their Watch. Beloved , you cannot but know that your corruptions are awake , you may perceive it in your sleepes and dreames : take heed that you be not found in a spiritual sleep , that corruption prevail not over you . Besides these , the enemies of the Church are awake : Heretiques are awake every where to bring men from the faith , to pervert the faith of many : oh be awake to prevent those . Besides , others are awaken to ransack houses , to destroy Cities oh : be awake , that you may be at peace with the Lord of Hosts , the God of Armies , that hath all power in his hand to keepe you safe . Againe secondly , consider the evil of this security you are in , of this disposition of heart , when you cry , peace , peace , to your selves in the middest of Gods displeasure . It is an evil disease : a spiritual lethargy . That disease we know in the body , it takes a man with sleep , and so he dieth . Oh how many are in this spiritual lethargy , in this deep sleep of sin at this day , the Lord awaken them . It is the more dangerous , because it is a sensless disease , a disease that takes the senses from the soul : and diseases ( we know ) that take away the senses , are dangerous : for it is not only a sign , that nature is overcome by the disease ; but besides , it draweth men from seeking for cure . Thus it is with the spiritual lethargy ; it shews not only that sin hath prevailed in the heart , that it hath overcome grace , and thereupon you have yeelded unto it ; to your pride , and covetousness , and vanity , as those that are subdued under a disease : but it hindreth you from seeking the means to escape out of it . Thou saist ( saith Christ to the Church of Laodicea , ) that thou art rich , and needest nothing ; and that was the reason she sought not to Christ . It is our condition : we have knowledg enough , therefore we care not for the Ordinances of God ; We have faith enough , and therefore we care not for increasing it : though none of us say thus with our tongues , yet most of us beleeve thus with our hearts . As David saith of the ungodly man , the wickedness of the wicked saith in my heart . So may I say , the neglecting of the ordinances , the carelesness of men in the use of the means of salvation , saith in my heart , that there is abundance of security , that they are in a spiritual lethargy that leadeth to death . As it is an evil disease , so it causeth much evil . It is that which driveth away the Spirit of God. It is the counsel of the Apostle , Grieve not the Spirit , quench not the Spirit : When we neglect the motions of the Spirit , the Spirit withdraweth it self . Doth not your own experience tell you this ? Consider a little , what motions you have had : how God by the checks of your consciences , somtime by secret incitements , as it were a spur upon your hearts , hath moved you to duty , and to leave your sins . How have these moved you ? you have had purposes it may be to perform these duties , to walk in the wayes of God , to please him in all things : the neglect of those purposes , hath driven away the Spirit , it may be God now leaveth you to finall hardness . Again , it lettethin Sathan . When the unclean spirit is driven out , he goeth about seeking rest , and finding none , at last be returneth from whence he went , and findeth the house swept and garnished ; and he entreth in , and bringeth seven spirits more , worse then himself . Alas ! how many men are there , that for a sit , in some particulars have altered their course , and have thought to become new men : yet rushing upon former occasions , and temptations to sin , they have grown secure and careless , and now Sathan hath gotten stronger hold of them , with seven spirits worse . Nay , this is that , that drives away Christ , and the comfortable influence of his Spirit in the heart . The Church in Cant. 5. was asleep , was in a spiritual slumber : and Christ goeth away , She seeks him whome her soul loved , but she could not find him . I speake now , to those that were awake , and are now asleep : their hearts it may be are awake : but they walk not with that watchfulness , and humility of spirit before the Lord as they ought : therefore now they are heavy , and destitute of the comforts of the Spirit . Well , they may thank themselves : Christ hath hid himself to teach them to be more watchful . And to conclude : This is the cause of positive Judgments . You know what came upon the old world , and upon Sodome and Gomorrah , for their security . And likewise of future Judgements , it is that which casteth men from heaven to hell . That servant that saith in his heart , my Master deferreth his coming , and therefore he eats , and drinks with the drunken : what is the issue of it ? He shall have his portion given him with hypocrites , where there is weeping , and wailing , and gnashing of teeth , Mat. 24. Here is enough ( I suppose ) to awaken you . Whensoever the heart of man is held down with secure thoughts of Gods displeasure , and thinks it is at peace with God , it is an evident sign that wrath is a coming . Nay ( beloved ) in that measure you are in carnal security ; in that measure you are under wrath : let that therefore be enough to awaken you : and say thus with your selves : It were better for me a great deal , to be among the number of those , that complain , and are mourning Christians ; then to be in the number of those that are full of jollity , and joviality , that rejoyce and sport themselves , that put far from them the evil day : I might then escape the wrath of God , as they do . Who are they that escape wrath ? See in Ezekiel 9. Those that were awake when others slept , those that mourned , when others laughed , those that humbled themselves before God , when others hardned themselves : those were the men that were marked in the forehead by the Angel , and they escaped . And in the third of Malachie ; Those that feared the Lord , and thought upon his name , ( in those evil times ) that spake oft one to another ; there was a book of remembrance of them , and they are Gods jewels ; he will be sure to keep them safe . But how shall we come to be awakened ? I should have told you some helps for this : I will but touch upon a few in a word . First , I will propound sobriety as a main help . Would you be watchful , and kept from spiritual slumber , take heed that you keep your selves sober . I speak not of sobriety , as it is opposed to drunkenness , though that be one thing , Be not filled with wine , wherein is excess , but be filled with the holy Ghost , Ephes . 5 . As if he should say , you cannot be filled with the holy Ghost , and with excess of Wine : persons that take liberty in excessive drinking , certainly they are destitute of the holy Ghost , and so of life and salvation . But I mean a further sobriety ; that is , as it is opposed to worldly-mindedness . Take heed that you plunge not your selves too much in the world , and worldly pleasures and cares : for these are against the rule of sobriety . Be sober in your diet , in your apparel , in your gaining , in your spending , in your mirth , in your company , in every thing : that is , moderate your selves , and your affections in these things . A man may soon grow to such a drunkenness , by excesse in worldly affections , that he may be in a dead sleep , neglecting Gods judgements , and his own estate , as we see men that plunge themselves in worldly business are . It takes away the thoughts of those things that concern our spiritual good . I say not that you should leave off the business of the world : for every man must continue in the calling that God hath set him . But I say , moderate your affections to the things of the world : Do worldly business with heavenly minds , in obedience to God : Do them with waking hearts ; to repent for the sins of your callings , to avoide the sins of your callings . And that that I say of labouring in your callings , I say of pleasures , and of every thing else ; we should be watchful and sober : as S. Peter saith , Be sober and watch . Secondly , if you would be free from security , which is a forerunner of judgement ; be sure to keep your selves in exercise . A man that would keep himself awake , will busie himself in some exercise , and imployment or other . What exercise should a Christian use ? The exercise of grace , and of the duties of obedience . Be sure to keep your selves in the exercise of all the advantages that God giveth you in your lives , to imploy your graces in . In difficulties and straits , exercise your faith . In provocations to anger and discontent , exercise meekness . In crosses and troubles , and afflictions , exercise patience . In the miseries and wants of others , whether spiritual or corporal , exercise mercy . And what I say concerning grace , I say concerning duty . Keep your selves in the exercise of prayer , and reading , and meditation , and conference , some one thing or other , some holy employment or other , that may keep the soul waking . For I tell you , you shall find , that whensoever you let fall spiritual exercise , you will at that very instant fall into carnal security in some kind or other . Thirdly , would you keep your selves from this dead sleep of carnal security , then keep your spirits in fear . Sorrow and grief makes a man heavy ; but sear keeps a man waking ; when Jacob feared Esau , he kept a watch that night . Sampson feared the Philistims , and it wakened him out of his sleep . Fear makes a man watchful . You may perceive it in your own experience . In that measure that the fear of God prevaileth , security is expelled . Keep fear therefore . Blessed is the man that feareth alwayes , but he that hardneth his heart falleth into evil . Mark how he opposeth the hardning of a mans self in carnal security , to the fear of God. Keep your heart in a constant feare . Reason thus ; Alas ! shall I do this thing , and sin against God ? Will not God be offended and displeased ? Shall I go on in this vanity ? Would I have the judgement of God find me in this company ? would I have it seize upon me in this imployment , in this business , in this action ? Fear lest God should strike thee in such an act , lest Death should seize upon thee in such a place , and let that make thee keep a constant watch against the shares that are in those places . Fourthly , keep good company . Company you know is a good means to keep men awake . Two are better then one , and wo to him that is alone , saith Solomon . I say good company : for there are a company that will infect you . Keep not company with a froward person , lest thou learn his frowardness . So , keep not company with drunken , and swearing persons , these are the Divels instruments , to keep a man in carnal security . No , keep company with those that have a charge given them , to exhort one another daily , and to consider one another , to provoke to love , and good works . Keep company with the Saints , and make use of all opportunities to provoke others , and to be provoked by others . That is the fourth help . Fifthly , would you be kept from this sinful security : then keep God alwayes in your sight . It is a good way for a man that would keep himself awake , to fix his eye upon some object . Fix your eye upon this main object , God. Whether shall I depart from thy presence , faith David . This is that the Lord would have his people to consider , to keep them from sin , in Jer. 23.23 . Am I a God at hand ( saith the Lord ) and not a God a far off ? Do not I fill heaven and earth , saith the Lord ? Can a man hide himself from God in any secret place ? Think in thy chamber , in thy parlour , in thy shop , in thy house , in thy friends house , in the street , in the Church , in every place wheresoever thou art , that there God is also . If a man had but alwayes some one before him as a witness , he would not venture upon many things , that he now doth . If a malefactour should see the Judge before him : if the child had alwayes his fathers eye upon him : or the servant had alwayes his Master sitting about him , and above him ( though there are many that are unjust servants ) yet nevertheless he would serve him , at least with eye-service . Now set your selves in the eye of God , that sees you in the dark : hears you in your most secret whisperings : knows every action of your life , and every circumstance of those actions . This will be a means to keep thee from security . I will add but one more , which is the sixt . Consider thy latter end : The night is now coming upon us . If it were told any of us , that this night thou shalt die , as it was told the rich man in Luke 12. Thou fool , this night shall they take away thy soul : I think there is none that heareth me this day , but he would certainly keep waking this night . But it is not bodily waking we plead for ; but spiritual waking , a waking from sin , a waking to repentance : And we tell you that Death is now at the door , ready to seize upon you . We speak not only to you that are aged , that are at the brink of the grave : but we speak also to you that are young : Death may seize upon you , and strike you this night : be awakened now to repentance . I remember what God said to the Church of Sardis ; Be watchful , and strengthen the things that remain . That Church was asleep , as many of us are at this day . God cometh to awaken you now , as he did them , that that little goodness you have left , may be renewed and confirmed . You that are quite out of the way of grace , and go on in a course of sin : sit now down , and humble your souls : get into a secret corner , wherein you may consess those many provocations whereby you have provoked God all your dayes : and resolve to amend , if the Lord spare you . Begin now , delay it no longer , it may be the last night , the everlasting night to you : take this warning now therefore ; be awakened to repentance . This is that the Scripture calleth upon so much , Eccless . 11. Rejoyce O young man , in the dayes of thy youth , and let thy heart chear thee in thy youth , and walk in the wayes of thine heart , and in the sight of thine eyes : but know thou , that for all this , thou shalt come to Judgment : As if he should say ; You that are in the middest of your delights , that solace your selves in the middest of the abundance of the earth , which you enjoy , that sport your selves in the pleasures of this would , know that there will come a Judgment day , see therefore now , what will best answer God then . Since the end of all things is at hand , ( saith the Apostle ) let us be sober , and watch . We know not how neer the end of the world is , we know indeed it shall not be yet , be cause Antichrist must be destroyed , and the Jewes called before that day come : but nevertheless , certainly thy end is neer , thy day , thy particular death ( and that is the time of thy particular Judgment ) may be sudden : It is appointed for all men once to die , and after that cometh the Judgment ; That is the particular Judgment that cometh upon Death ; so I say , this may be the night of thy death , and the morning , may be the day of thy particular doom . Judg your selves now , that you may not be Judged of the Lord : It was the use that the Apostle made even to good men : For this cause ( saith he ) many are sick , and weak , and many sleep : that is , they are dead : what then ? If we would Judg our selves , we should not be judged of the Lord. So say I to you , judg your selves : now bring your selves as prisoners before the Bar : arraign your selves as malefactors before the Judg : bring out the particular bills of inditement against your selves , whereby you have provoked God : yet there is mercy , the day of grace , and opportunity of repentance , and turning unto God , yet lasteth ; therefore do it now . I might add many other helps to this purpose , but these shall suffice at this present . We have an example before our eyes , enough to warne us of this . Here is an example of Death , which should teach us now to awaken our selves , and not to live securely , as men that dream of a long life , for many years . Here is a young man dead : took away in the prime of his time , in the beginning of his dayes : his sickness though it held him not long , yet it was somewhat violent . How know you what a short time you have , though you are now young : or if you live longer : what sickness you may have : it may be you may be deprived of your reason and senses : therefore now , while health , and reason , and sense , while these Warning Sermons are afforded , take time , and make use of time , lest your security make good this Text upon you . When they shall say Peace , Peace , then sudden destruction cometh upon them , as travail upon a woman with child , and they shall not escape . A CHRISTIANS VICTORY : OR , CONQUEST OVER DEATHS ENMITY . SERMON XIII . 1 COR. 15.26 . The last Enemy that shall be destroyed , is Death . IT could be no Parradox to declare , that every man hath more enemies in the World than friends , both wicked and godly . There is no question of it . But it is true also , that so long as a mans waies please God , he can make his enemies his friends . Of all the enemies men have , the spiritual are the worst ; For they are , Common , Enemies . Continual , Enemies . Common Enemies I call them , because they are every mans Enemies . Others though they be Enemies to some , they are friends to others , these to all . Continual , because their war is never at an end . Other Enemies we may have truce with now and then , pauses , and breathing times , leisure given us , when we have done one skirmish to make ready for another : from these there is no intermission nor rest , not for a moment : wheresoever , or whatsoever we are about , it may be said to us , as Dalilah said to Sampson , Up Sampson thy enemies are upon thee . The three principal of these ( ye know ) are commonly reckoned up to be . The Divel , the World , and the Flesh . But the Apostle telleth us of a fourth , which he calleth our Last enemy , the enemy which shall last of all assault us , the other will leave assaulting us , when we are in this world ; this , when we are leaving the world , mustereth up his forces against us : sometimes holding us long play , as the house of David did the house of Saul , till our strength be wasted and spent ; sometimes dispatching us with a sudden stroke , as Absolom did Amnon , when our hearts are merry within us . This enemy , Death , the very sound of his name , is like the name of Honiades to the Turkes , dreadful to some : the very dream of it dreadful , as Nebuchadnezars dream was to him , it troubled him , and the image of it , made him tremble and quake . But though the hearing of an enemy may cause disturbance ; yet withal to hear that this enemy is overcome and destroyed , the newes of that may chear us . Behold , this is the newes that the Text bringeth . It telleth us of an enemy indeed , but it telleth us withal of the destruction of this enemy . Death is the common enemie of man kind ; It is our last enemy , we may think it none of the least , because it is the last : yet here is the destruction of it , Oh thou enemy , thy destruction shall come to a perpetual end . It is already destroying , and as it is the last , so at the last it shall be destroyed . Those are the two points that I am to treat of ; of an Enemy , and of the destruction of this Enemy . The Enemy is Death , and the last Enemy ( as the Text calleth it ) the last that shall assault us . In that ye may note two things ; Its Quality , and Its Rank . First its nature and quality , An Enemy . Secondly , its order and rank ; in what rank it is Fyled , not in the Fore-front of the battel , but it cometh behind in the Rear , it cometh in the end of the Army ( when all other enemies have given over ) and setteth upon us at the last . Secondly , here is the destruction of the enemy , that is the Milk and honey of the Text. Death though it be an Enemy , though it be a killing enemy , it shall not be a conquering enemy . He that subdueth all our Enemies for us , will in time subdue them to us . And who he is , the Apostle telleth you in the verse before the Text , Christ our Lord , He shall reign till he hath put down all his enemies under his feet : And as all His , so all ours too ; both those that are Enemies to him , and to his death . Among the rest , he will destroy that also ; As it is the last , with which we shall be assaulted , so it is the last that shall be destroyed . There are three points of observation we have here lying before us . First , that Death is an Enemy . Secondly , that Death is our last Enemy . Thirdly , that as Death assaulteth us last , so at last it shall be destroyed . I begin with the first of these , That Death is an enemy . And an Enemy indeed it is ; one of the Divels regiment . The Divel he is the General of the Army : when he brought sin into the world , he brought Death into the world . Sin draws Death after it , as the Needle draws the thread . First I will shew ye what kind of Enemy it is . Secondly , wherein it appeareth to be an Enemy . First what kind of Enemy Death is ; A common Enemy . A secret Enemy . A spiritual Enemy . A continuall Enemy . First a Common Enemy ; Common to all man-kind . The charge it hath , is not like that upon the Aramites , fight neither with small nor great , save only with the King of Israel . Great and small , King and Keifar , all are marks that this aimeth at : one killing weapon or other it hath for them all ; like Ishmacl , The hand of him is against every man. The young and the old , the strong , and rich , and noble , and wise , and holy , none can scape , none can keep out of Deaths reach . What man is he that liveth , and shall not see death . Ye will object to me peradventure . Those that shall live at the coming of our Lord , at the end of the world , shall not see Death . I had thought ( I confess ) to have stood a little upon this points discussion , but I must not . I have many things to say . In a word therefore ; First , these are but a few , and a few make not a general . Secondly , though these die not the ordinary natural death , but as Elijah and Enoch , shall be translated up to heaven ; yet in their translation and assumption , they shall suffer a mutation and change which shall be instead of Death . Their change is a kind of Death to them , as our death is a kind of change to us . Therefore we may account it a common Enemy to man-kind , for as the Scripture saith , It is the way of all the earth . And the Grave it is the house appointed for all living . It is a common Enemy , and it is the more dangerous for that . Secondly , it is A secret Enemy ; And it is the more dangerous for that . Secret Traytors are worse then open enemies : these may be prepared against , becuase we know them : those may surprize us unawares , because we see them not , nor suspect them . Poor Uriah carrieth Death in his bosome : so we carry death about us , though like a Moth it lie and fret in the garment , and we see not when it eateth , nor can certainly determine the time when it will grate asunder the thread of our life . What man living candivine when , and how , and where Dea●…h will seize upon him ? it is not for any to determinesuch a thing , it lieth so secret , he cannot find it out . What a sort of diseases we are subject to , you may imagine how many . Nay yea cannot imagine how many , when the very eye ( as some Occolists observe ) have above sixty diseases . What a many casualties there are every moment , when as oft as we step over the threshold , we cannot tell whether ever we shall come home again . The fire saith , Death is in me ; and the water saith , Death is in me ; the earth we tread on hath Death in it ; the Ayre we breath in , that which we continually take in , and put out at our nostrils hath death in it : Death dwelleth with us in our houses ; it walketh with us in the streets ; it lyeth down with us in our beds ; it is wrapped about us in our cloaths that stick to us . Benhadad is slain in his Bed. Ammon at his Table . Zachariah in the Temple . Joah at the Altar . The disobedient Prophet is torne with a Lyon. The unbeleeving Prince is trod to Death in the croude . Abimelech slain with a Mill-stone ; and Pyrrhus with the fall of a Tyle . Adrian is choaked with a flie . Victor is poisoned with Wine . And one of the Emperours with the bread he received in the Sacrament . Thus Death waiteth every where , and yet we spie it not . It is a secret Enemy , and therefore the more dangerous . Thirdly , it is a Spiritual Enemy . And it is the more dangerous for that . Spiritual I call it ; First , because it is invisible , for the spirits are invisible , they cannot be seen ; Such an enemy is Death , though we must all feel it , yet we cannot see it : were it any way discernable , we might think of some way how we might shift and shun it : but it is beyond the ken of our eyes : we are no more able to see that then the Ayre : being therefore out of sight , it is out of our reach , we know not how to grapple with it ; we know not with what weapons to encounter it . And a Spiritual Enemy I call it , because though it seize on the body , it strikes at the soul : By Gods decree the death of the soul is a concommitant of the death of the Body , and were it not by Gods mercy reverst , they wouldstill come like lightning and thunder , and strike both together . Again , it is a spiritual enemy , because it fighteth against us in the strength of sin . It cometh armed with a Sting , the sting of de ath is sin . Some make question whether if Adam had never sinned , he should ever have died . But me-thinks the Apostle Saint Paul putteth it out of question ; By one mans disobedience sin came into the world , and by sin death . All those Death 's that S. Austin reckoneth up : First when the soul is deprived of God , separated from him . Secondly , when the body is separated from the soul . Thirdly , when the Soul is separated from the body , and from God , and suffereth torments for a time . Lastly , when the soul is separated from God , and rejoyned to the body , to suffer torments eternally . All these are the recompence , and reward of sin . Therefore Death coming , and being an Enemy thus armed , ( whatsoever kind of death it be ) we may well say it is a spiritual enemy , and the more spiritual , the more dangerous . Fourthly and Lastly , it is a continual enemy . And it is the more dangerous for that . It laies hold of us in the womb , and never leaves us , till it hath brought us to the Grave . Beloved , we do not only die when we die , but all the time we live , assoon as we begin to live , we begin to die . As Seneca saith , Every day we die , because every day some part of our life is gone . As a candle , it is no sooner lighted , but presently it begins to waste : as an hour-glass , it is no sooner turned , but presently the sand begins to run out . So our life , it is no sooner breathed , but presently it begins to vapour out . As the Sea , what it gaineth in one place , it loseth in another ; so our life , what we gain one way , we lose it in another : look what is added to it , so much is took from it ; the longer a man liveth , the less he hath to live . Death doth by us , as Jacob did by Esau , catcheth us in the wombe , and never leaveth us . So we see it is a Common , a Secret , a Spiritual , a Continual Enemy . Next we are to consider ; How and wherein Death sheweth it self an Enemy . What Death deserveth at our hands , to be thus accounted and seared . Fearful and terrible it is , that is certain ; So Aristotle , It is the most terrible of all terribles . Bildad in Job , calleth it the King of terrours , What doth Death bring with it to make it fearful ? I answer , Death hath sundry concomitants , and companions that attend it , that make it a formidable Enemy . First , the Harbingers that come along with it ; Sicknesses , and diseases , infirmities , old age , and difficulties . These are all fearful to nature , and through fear of these , Death keepeth men all their life in bondage . They make our lives , as it were a life , rather like a life , then a life indeed . So that howsoever the Apostle said in another place , as it were dying , and behold we live . There Death hath the tanquam , and life the Ecce : yet here we may say , as it were living , and behold we die : here life hath the tanquam , and Death the Ecce . Life is but as it were a life , it is but the shadow of a life that man walketh in : Man walketh in a vain shadow , and disquieteth himself in vain . It it true , it lighteth not on all alike , some it cometh on as a Lyon , and breaking their bones from morning to evening , it makes an end of them : to others it is as a Moth in the garment , secretly in their lives , by degrees , insensibly , pining and consuming them . Howsoever , what Harbinger soever it bringeth , it visiteth us with many touches and twitches , before it come : falling pell-mel , thick and three-fold on us , when they come . In respect of these , it may be said to be an enemy . Secondly , the dissolution that Death bringeth . For it dissolveth the frame of nature ; It divorceth , and separateth the Soul from the Body , those two companions , that have lived so lovingly together , and perhaps have lived a long time together . This is another thing that makes Death look like an Euemy . Friends and companions that have lived long together are loath to part : we see in experience , old folk commonly are more loath to part , when they are old , then when they are young . Now there is none neerer then the soul and body : there is none have lived so long , or so loving : it must needs be tedious for these to part , and be an affliction and vexation , when neither the body can longer retain the fleeting soul , or the soul longer sustain the drouping body . Therefore in respect of this also , Death being the cause of this , no marvel though nature reluctate , and we look upon it , as on the face of an Enemy . Thirdly , the horrour of the Grave : the men of darkness , as Job calleth it : the place of oblivion ; the pit of stinch and rottenness ; this is another thing that nature shrinketh and relucts at . For there we must bury out of our sight , that that once was the delight of our eyes , as Ezekiel said by his wife . And though it were never so lovely before , yet it quickly becometh loathsome . Our Beds must be made in darkness , where corruption and wormes , must be the Mattress and Coverled , to lie under us , and spread over us ; Thou shalt say to Corruption , thou art my father , and to the worme , thou art my mother , and my sister . That body of thine , that God in the wombe so wonderfully made , that thou all thy life-time ( paradventure ) hast delicately cherished , lapped in Silk , in Fur , pampered with sweet wines , Death as a proud Tyrant will set his foot upon it , and throw thee down to the horrid dungeon , where thy flesh shall putrifie , and thy bones rot , and the beauty of it ( though somtime it were as the Rose and the Lilly of the field ) shall soon become as loathsome as the dung in the streets . This is another thing that makes the face of Death dreadful and terrible , when we think of such privations and annihilations as these , that we shall come from a beeing to no beeing . These cannot but make Death look with the face of an Enemy . Fourthly , The loss and deprivation of all worldly contentments , and worldly imployments : that is another thing that makes Death terrible and fearful to us . Look whatsoever contentment we took in any thing here , we must bid it farewel then . Farewel to all , to prophets and pleasures , and honours , we shall carry none of them away with us ; None of our pomp and glory shall descend after us , as the Psalmist saith . Farewell to all the gold and silver we have gathered together , to all the goodly lands we have purchased , to all the stately houses we have built , to all the pleasant gardens , and orchards we have planted , to all the sports and pastimes , we have had , to all our merry consorts we have kept company with , to all our Jewels and wardrope , to our dauncing , and feasting , and musick : Death pulleth us from all these , and layeth us levell with the Dust ; It mingleth shovels and Scepters together ; It makes rich and poor , the Prince and the Peasant alike ; I shall see man no more . All relatians we have now , shall be broken off then , between Husband and Wife , Parents and children , Master and servants , neighbour and neighbour , friend and friend : we shall dwell apart with our selves , and not so much as shake hands one with another . All the services and imployments we are took up with here , shall cease then : there shall be no frequenting of the Exchange , no exercising of Trade , no bearing of Office , no working in our Calling . Death is the night that no man can work in ; and Death is the place of silence , where all affairs are cut off : Where there is no work nor invension , nor wisdome , nor counsel , as Solomou saith in the book of the Preacher . Oh saith good Hezekiah ; I shall see the Lord no more in the Land of the living . There is no more service to be done to the Lord , nor no more in the Church , in that manner as it is now : there is no exercise of Religion , no Word , no Sacraments , no Fasting , no Almes , no Preaching , no Prayer , no Confession and thanksgiving . The Corse cannot praise thee , the Grave cannot give thanks , they that go down into the pit cannot honour thee . Oh ( Beloved ) how careful and active , and vigilant , and diligent should this make us to be ( when we consider it ) for the well improving of that time that we have lent unto us , and for the well-discharging of those places , and offices , and duties that are now laid upon us ; Considering that Death is an enemy that will cut us off from all affairs , and bereave us of all opportunities of receiving , or doing , or performing any service to God at all , either in Church or Common-wealth . Fifthly and lastly , Conscience of sin , and certainty of judgment , and uncertainty of salvation ( for brevities sake I put them together ) these things come along with Death , and make the face of Death terrible and fearful . Conscience of sin first of all . For Sin it is the sting of Death . And which of us is there that doth not arm Death with that sting ? Who can reflect on the passages of his life , but he shall find it as full of sin , as the Leopard of spots . We find nothing in sin now , but oblectation and delight , and therefore we hide it under our tongue , and hugg it in our bosomes . Oh but when Death cometh once , it thrusteth these things out , and oh the horrour and anguish that the poor conscience is tormented and made to smart with . Again , with conscience of sin , certainty of judgement ; that is another dreadful Arrow in Deaths quiver ; After Death cometh judgement . And we must all appear before the judgement seat of Christ , to receive according to what we have done in our bodies . First , the particular judgement that passeth upon the soul , it shall never be reverst , for as the Tree falleth , so it lieth . And then the General judgement , when the Body and Soul shall both be wrapped up in the same condemnation . Oh who can dwell with devouring fire ? with those everlasting burnings ? And then lastly ; The uncertainty of our future estate . For how many thousands be there that die , that can not tell what becometh of them when they die , but they must sing that Farewel to their souls as Adrian to his , My poor wandring soul , whether art thou going ? What will become of thee ? Death then being accompanied with such an Army of Terrours as these , the Apostle might well call it , as it is in the Text ; an Enemy . That is the first thing , Secondly , we are to consider how it is called the last Enemy . For two reasons ; First , because it is the last that shall assault us . So Caietan . Secondly , because it is the Last that shall be destroyed . So the common stream of Interpreters . It is the Last Enemy that shall assault us . And here I have to note two things ; First , that while we live in the world , we have more Enemies in the world . For when there are some last , there must be others going before . If Death be the last Enemy , there are some others beside . I , we have so ( God knoweth ) Enemies on every side . Without us , within us . The Divel he is an Enemy to us , and vollies of tentation he hath to discharge against us . So many tentations , so many Enemies . The World is an enemy to us : An enemy when it seemeth a friend ; When it smileth it betrayeth : it kisseth and killeth . On the right hand it hath prosperity to allure ; on the left hand adversity to affright ; in every corner , wicked counfell , and company , and examples to seduce and insnare us . Lastly , our own flesh is an enemy . It is a Serpent we carry in our bosomes . The Divell is a Serpent in Hell : the world is a Serpent in our hand : the flesh is a Serpent in our bosome . We carry it with us where ever we go : It is a con-natural , concorporate Enemy . All our other enemies could do us no hurt , if it were not for that ; if this enemy that cohabiteth with us , did not combine against us . Know ( who ever thou art ) there is no Enemy like thy self : thy self is the worst enemy of all . All the sparks that slie out of Sathans engines , could never sindg a hair of our heads , if our flesh were not as tinder . All the winds that blow in the four corners of the world , could not make shipwrack of us , if our flesh were not a treacherous Pilot. Death ( that gnaweth the thread of our soul and body asunder ) could not separate them , or them from God , if the flesh did not what the teeth of it , and sharpen it with a sting . So then we see , we have a great many Enemies more to encounter us besides Death , some without , some within . Therefore how should this teach us circumspect walking ? to behave our selves wisely in every thing , as David when he knew Saul was his Enemy , and had an eye upon him to do him mischief . How should it teach us to pray with David ; Lord teach me thy way , and lead me in the right path , because of mine enemy ? That is one thing I have to note . Again , another thing I have to note ; If Death be the last enemy , then in all probability it is like to be the worst . Of the Divels regiment it is , ( I told ye before ) He is the General of the Army . And ( beloved ) beleeve it , the Divel is very politick and subtile , in marshalling his forces , he will not place his best Souldiers in the forefront of the battel , but keeps them in the Reare , he puts them behind , that when all the rest have wearied and tired us , they should set on us afresh . He is so cunning a disputant , that he reserveth the best arguments for the last . A cunning Gamester , that plaies his best play at the last ; A cunning Archer , that shoots his best shaft at the last . So since Death is the last Enemy , it is like to be the sorest . Now the sorer we are like to find him , the carefuller we should be to arme against him : alwayes to put our selves in a readiness , that whensoever he cometh , he may find us weaponed : that if it were possible , we might be alwayes doing , as if we were dying , it being the height of the perfection , that any soul can attain to ( as the heathens themselves well obierved ) for a man to spend every day , as if it were his last day . That is one reason why the Apostle here calleth Death the last Enemy , because the last is like to be the worst . Again , another reason . As it is the last by which we are assaulted , so it is the last that shall be destroyed . That the Apostle principally meant here ( as Interpreters commonly understand it ) when he saith , the last enemy that shall be Destroyed is Death ; he meant that Death is the Enemy that shall be destroyed last . And this leadeth me to the last point I propounded to speak of , That Death is an enemy , and the last enemy , and at last shall be destroyed . It shall be destroyed , that is one thing . Who undertakes the doing of it ? Our selves ; In likelihood Death is more likely to destroy us , then we it . But as it is said of the seven-sealed book in the Revelation , when there was none in heaven , or in earth , or under the earth , that was able to open it , the Lion of the tribe of Judah , prevailed to open the book . So the Lion of the tribe of Judah prevaileth to destroy this enemy , that none in heaven , or in earth , or under the earth , but only he , is able to destroy . He saith of him , as David of Goliah , when he defied the host of Israel , and all men ran away , Let no mans heart fail him . So saith the son of David , The Lord of David , let no mans heart fail him , I will go to fight with yonder Philistim . Oh Death I will be thy death . It is spoken in the person of Christ , whom Saint Peter calleth the Lord of life . He subdueth all Enemies , and it is he that will destroy Death , he will not leave him , till he have trod him under foot . But when will Christ do this ? We see Death playes the Tyrant still , it killeth and spoyleth , as fast as it did ? his sickle is in every ones harvest ; as fast as the corn grows up , he cuts it down , he leaveth not an ear standing . How long Lord , how long before this ( that the Apostle tells us of ) will be ? At last . His meaning is , at the general day of the Resurrection : when the end of the world shall come , then Christ shall destroy him . And he bringeth it in the rather , to assure the Corinths of that , that some of them doubted of ; namely , that there should be a Resurrection . For unless the dead should arise , how can Death be destroyed ? But Death shall be destroyed , therefore it is out of question that the dead shall rise again . But what comfort have we in the mean time , if Death be not destroyed till then ? if till then it play the domineering Enemy ? No , not so neither . We have comfort enough in that , that Christ hath already done . Though it be not already destroyed , yet it is already subdued . It is not only subdued , but disarmed , and not only so , but captivated , and triumphed over . He subdued it when he died ; in suffering death he overcame Death ; he beat him in his own ground , at his own weapons ; in his own hold he disarmed him . When he rose again , then he spoyled him of his power , and took his weapons away , and triumphed over him in the open field . When he ascended into heaven , then he carried those spoils with him in token of conquest , as Sampson took the Gates of Gaza on his shoulders , and carried them to the top of the hill . Christ by Death took the sting of Death away ; by his Resurrection he took the strength of Death away ; by his Ascension he took away the hope of Death , for ever conquering or prevailing more ; finally , at the last Judgement he will take away the name and Being of Death , so that it shall never be more remembred , but mortality shall be swallowed up of life . I , Christ hath done this for himself ( perhaps ) but what is this to us ? Nay , Christ hath done it , not only for his own victory , but he hath given us victory : he is not only a conqueror , but he hath made us conquerors : thanks be unto God , that hath given us victory . In a word , Christ hath , and will do by Death , as he doth by our sins : he hath subdued them already : at the last he will utterly destroy them : sin and Death both of them are already subdued , at last they shall be abolished and destroyed , that they shall he no more . As there shall be no more sorrow and pain , so there shall be no more death and sin : All tears shall be wiped from our eyes : I will ransom them from the power of the grave , and redeem them from death . More then this ; This yet addeth to our comfort , Christ will so destroy Death , as be will not only subdue him for us , but also reconcile him to us : not only foil him as an Enemy , but propitiate , and make him our friend . We have all our enemies subdued to us , but some are so subdued , that they are reconciled : Death is one of them , it is a reconciled , as well as a subdued enemy . Instead of bringing forth children for bondage , it becometh a purchaser of our freedom : it is so far from plucking us from Christ , as rather it letteth us into Christ : so far from being a loss , as it bringeth gain : so far from being a dammage , that it is part of our Dowry : therefore the Apostle reckoneth it as a prerogative , as he saith , that the world , and life , and Christ is ours , so Death is ours . Indeed if Death were not ours , life were not ours ; for our only way to life now is by Death . Such a friend is this Enemy become , that it is a Bridge to pass to heaven : the Chariot that we are took up to heaven in . What we get of life toward life , we lose in death , but what we get in death toward life , we never lose . Now for the Application , and conclusion of all . Something I have to say by way of comfort , and something by way of counsel . First , by way of comfort ; Against the fear of Death , or against over-much sorrow for those that Death takes away . It is true . Death is an Enemy . But to whom ? only to the wicked that are out of Christ , to those that have no benefit at all by his Death and Resurrection , and Ascension . When Death cometh and findeth out these , they may say as Ahab did to Eliah , and more truly a great deal , hast thou found me , oh mine Enemy . ( It is the worst Enemy they have in the world . It is a cruel Sergeant , that catcheth them by the throat , and arresteth them for a debt that they are never able to pay : It draggs them to the Jayl , casteth them into the Dungeon , to the chains of Darkness . I have not a word of comfort to say to them . They have no more comfort in Death , then they have in Hell , where though they shall lie in torments and pain , they shall not have a drop of water to cool their tongue . But to the saithful in Christ , there is comfort upon comfort . For though Death be an Enemy , yet remember , first it is a subdued Enemy . Secondly , a reconciled Enemy . Thirdly and lastly , an Enemy that one day shall not be at all . It is a subdued Enemy , that is one comfort . The strength and sting of it is gone . When a Bee hath lost his sting , and is a Droan , it can hurt no more . So Death is a Droan to a Christian , it hums and buzzeth , it doth no hurt , it cannot sting , the sting is gone . Against all those Enemies that I formerly told ye of , that are attendants on Death , here is comfort . First it is true : Death cometh with ill Harbingers , it bringeth sicknesses , and aches , and pain , but there is comfort against this . For when God sendeth pain , remember he promiseth to send patience too : that he will put his hand under to help , His left hand shall be under us , and his right hand over us , to catch us : he hath promised comfort upon our sick beds , to make our bed in our sickness . We need not make such an Allegory as Ambrose doth : this sweet flesh of ours , the Bed of our soul , it is under infirmities and weaknesses : God helpeth us , he makes our bed : he saith to the sick of the Palsey , Take up thy bed : he turneth our bed in our sickness , either he sends us health , ( so some exponds it ) he turns the bed of sickness , into a bed of health : or God turneth our bed for us in our sickness ; that is , he refresheth us , giveth us ease , when we lie upon our sick beds . It is a Metaphor borrowed from those that attend sick persons , that help to make their Beds easie and soft , and turn them , that they may lie at ease : So God hath promised his children in the painfull time of sickness , to make their Beds easie and soft , to cause them to lie at ease by the Patience that he will give them . Secondly , it is true , Death bringeth dissolution , and dissolveth the frame of nature , it separateth and divorceth those two loving companions , the Soul and the Body . But there is comfort in this . For though it divorce the Soul and the Body , yet it cannot destroy the soul and the body : even the body is in the hand of god , when it is rotting in the earth , as the Soul is translated to heaven . Again , though they be separated , yet it is but for a time , one day they shall meet more joyful , and glorious then ever before , and after that they shall never be separated again . Lastly , though he separate the soul from the body , and the body from the soul , yet neither from Christ , nor Christ from them . Nay , it is so far from separating , that it helpeth to unite us to Christ , ( as I said before ) the dssolution of those shall be the conjunction with him ; I desire to be dessolved , and to be with Christ . Thirdly , it is true , the horrour of the Grave attendeth Death , and the putrifaction of this flesh of ours , that must turn to corruptness , it makes it terrible and fearful . But there is comfort against this . For after that time of putrifaction , there shall be a time of restitution , and though the worms devour this flesh of ours , yet in th●… very flesh of ours , we shall see God another day , These eyes shall see him . There is comfort in that , that when God shall come to restore us with himself , what the Grave hath cloathed with corruption , he will cloath with glory ; these vile bodies , he will make them like the glorious body of Christ , without all corruption . Fourthly , it is true , Death depriveth us of worldly friends , of worldly imployments , this makes it terrible ; Yet there is comfort against this . Though we be deprived of worldly friends , it carries us to heaven , to better company , to Angels , to the spirits of just and perfect men , to God the Judge of all , to Jesus the Mediatour of the New Testament . Nay besides , one day he will restore again those very friends , of which here we are deprived : though we lose them for a time , in heaven we shall meet again , and there renew a perpetual league of society and love . So though it deprive us of worldly benefits , it cannot of heaven , and those are better , they are not pleasures of sin , that last for a season , but at the right hand of God , that endure for ever . So though it deprive us of worldly services , it carrieth us to heaven , to those that are better , that are high and proper to the Church triumphant , such as befit the Church , to sing Hallelujahs ; and such as are profitable to the Church Militant , by the memory of good examples , and by the prayers they offer to God , not in particular , for they know no mans particular wants , yet for the general and common good of all . Fifthly and lastly ; It is true , the consideration of sin , and of Judgement , and our uncertain estate after death , makes it terrible like the face of an Enemy . Yet there is comfort against these . For sin . I told you that though there be a sting in the Serpent , yet Christ hath drawn out that sting , so that being a Serpent without a sting , we may do as Moses , take it in our hand , put it into our bosome , and it will never do us hurt , to them that die in the Lord : Death rather came by sin , then for sin ; It is not between sin and damnation , but between sin and salvation . For judgement ? It is true , Death presenteth judgement , but it presenteth it with comfort , for the day of judgement , is the day that the godly look for , and long for , as the day of redemption , not of confusion ; when they shall receive the sentence by which they shall be absolved , and not condemned . For they know when God shall come to be their Judge , he shall come to be their Saviour . And so for the uncertainty of our future estate after death . It is true , the e●…t ate of the dead , in regard of natural understanding , it may be a thing uncertain and obscure , yet from the secret revelation of Gods Spirit , the Saints in some measure know how it will be with them after death ; We know though our earthly tabernacle be destroyed , we have a building given us of God. All these things are helps to give us comfort against the fear of Death , and those Enemies that Death comes attended with : that though it be an Enemy , yet it is a subdued Enemy . Secondly , it may comfort us , to consider that death is not only a subdued , but a reconciled Enemy ; of an Enemy it is made to be a friend : it is so to all the faithful ; such a friend , as they have not a better in the world . It is most certain ; the wicked have not a worse enemy in the world then death , and the godly have not a better friend ; so ye should see if I had leisure to shew you , on the one side from what labour and care , and misery , it helpeth to free them ; and on the other side , to what comfort , and rest , and peace , and joy , it helpeth to bring them . Lastly , it may comfort us , to consider that as death is an enemy , a subdued enemy , a reconciled enemy ; so it is an enemy , that at last shall be destroyed . The time shall come when death and Hell shall be cast into the lake of fire ; the meaning is ( I think ) they shall be shut up in the bottomless pit , where they shall only have leave to exercise their power on the Divel , and damned reprobates that lie there in torments . Death on the one side still gnawing of them that they ever die , and yet Hell on the other side , still preserving of them , that they shall everlastingly live . But the godly , and the faithful shall have their part and portion given them in the resurrection to life , where they shall never taste of death more . What the Apostle saith of Christ , is true of all those that are in Christ , when they are once dead , they shall die no more , Death hath no more dominion over them . But I cannot enlarge those comforts ; Yet ( beloved ) I have a word or two of counsel , I pray harken to it . Birefly thus . Christ though he have overcome , and destroyed both death and sin for us for ever , yet notwithstanding he will have us exercised also in subduing and overcoming them ; Christ hath not so fought for us , but he will have us also fight for our selves : as he hath over come death , so must we for our parts , that we may have he comfort of that that Christ hath done ; death being an enemy to us , we must prepare and arm our selves against it , that it may not be an Enemy too strong . And for your better direction take these few heads . First , Remember that death is the wages of sin . It is sin that lead death into the world : it is in respect of that , that death is an Enemy to us , and were it not for that , it would be no Enemy at all . Now then ( beloved ) if ye will not die in your sins , let your care be to die to sin : labour to have sin die in thee , and then thou shalt not die in that . When thou hast committed drunkenness , or prophaneness , &c. think with thy self , this is pleasant and sweet now ; but how will this taste another day , when I shall come to lie upon my death-bed , and my soul shall set on my pale lips , ready to take her flight , and be brought before the Judgement seat of Christ ? What fruit will these things bring then ? What comfort , and peace , and joy , will it procure to the conscience then ? Oh ( saith Abner to Joab ) knowest thou not , that this will be bitterness in the end ? It will be as gall and wormwood , therefore if ye would not have death be bitter then , let not sin be sweet now : part with sin betime . That is the first . Secondly , learn to walk humbly with God betime , and betime put your selves in a way of repentance , and new obedience : take heed of dallying with God , and procrastinating , and putting off the time . What is the reason why a sort die ( as Pline saith some do , that are stung with the Serpent Colemion ) some laughing , some raging , some sottish and secure , others hoping , some dispairing ? They have not been careful to walk with God while they lived ; because they wanted care then , they want comfort now . They that remember not God in their life ( saith S. Austin ) it is just with God to forget them in death . The Apostle S. Peter would have us look for new heavens , and a new earth , wherein dwelleth righteousness . But never look thou to dwell in that heaven where righteousness dwelleth , except righteousness dwell in thee : And he exhorteth us , that we be found of God in peace at that day : that is sweet and comfortable indeed ; but remember , Peace and holiness go together , if we would be found of God in peace , we must be found of him in holiness : Walk in holiness and uprightness , and then peace shall kisse thee on thy death-bed . Mark the upright and just man , the end of that man is peace . Thirdly , the better to subdue Death , be willing to meditate and think oft of Death , learn the Art of dying , practise the way of it betime , learn to die daily . How shall we do that ? I will shew you . Consider we have many little deaths to undergoe in the world , as whave many delights ; Learn to inure and acquaint thy self before hand with the patient and quiet bearing and enduring of these many troubles and crosses that befall thee , As Agamemnon first overcome the Lacedemonians by wrastling , and then by fighting ; and Bilney first burnt his finger in the Candle , that after he might the better endure the burning of his body at the stake . So think with your selves , If I cannot endure a little , how shall I endure more ? If I cannot endure a light cross , a small affliction , do I murmur at that ? Am I impatient and repine at that ? How shall I bear the pangs of Death , when they come ? Therefore let us inure our selves to a meek , and quiet bearing of lesser stripes , so we may be better able to endure heavier strokes . Many of us lay out a great deale of care how to live in the world , we had more need take care how to die , when we shall leave the world . Study the Art of dying ; That is the third . Lastly , that we may the better subdue Death , that it may not be an Enemy too strong ; Learn before so to dispose of our selves , and order our affairs , that when Death cometh , we may have nothing to do but to die . Get all differences reconciled , all doubts settled , all reckonings ordered : sequester our selves from all other avocations , that nothing may interrupt us , when that work is to go inhand with . Put thy house in order ( saith God to Hezekiah ; ) I say so to every one of you . First , your outward house , that which concerneth your worldly estate , put that house in order . What ? wouldest thou make thy Will and testament , and be troubled about that , when thou hadst more need to have that Will and testament , confirmed , that Christ hath made ? And then set thy soul and conscience , thy inner house in order , let not conscience be to seek then of any thing that concerneth thee for thy peace toward God and man. Die thus , and die happily . Though Death be an enemy , yet thou shalt not be hurt of it , because it is subdued , and at last thou shalt get the victory over it , when thou shalt see it uttery destroyed . And now as I have exhorted you to do this , by way of counsel , so yet a little further I crave patience , that I may encourage you to do it by way of example : By the example of this blessed servant , and Saint of God , for whose occasion you have given this meeting , and I have preached this Sermon . Give me leave to do by her , as Mary Magdelen did by our Saviour Christ , to break a box of Spiknard and pour it on her , that I may anoint her for her burial . Concerning whom , though I could say a great deal , yet ( knowing how well she was known to you ) I should not be afraid to say too much . Yet on the other side ( because the night is farr spent , and because she was sufficiently known to you although I speak but a little , I shall speak enough . She dwelt among you : who is he that can speak ill of her ? who knew her but reported well of her ? The Apostle Saint Paul reduceth all the practical parts of Christianity to three heads ; Living soberly , and righteously , and holily : The grace of God ( saith he ) hath appeared , and teachth us to do all this . She had learned to live soberly ; She was a pattern of sobriety . Sober in her countenance , in her diet , in her apparel , in her speeth , in all her behaviour . And the grace of God taught her to live righteously , both in those things that concern the works of justice , and those things that concern the works of mercy , both are referred to righteousness . For her justice , I am perswaded she was exceeding careful in all her wayes to keep a good Conscience . I am sure she was a woman very diligent and painful in her Calling , she was truly one of those good house-wives that Solomon describeth in Prov. 31. and had studied that Chapter well , and attained the practise of it : she could never endure idleness in any : there was no plague ( she said ) to idleness ; and that diligence in our Callings sets open a door to many blessings , and shuts up the door to many tentations . I may call her a discreet woman , that was a crown to her husband ; so Solomon said a vertuous woman is . He had a rich portion , when God gave him her . Houses and lands come by inheritance , but a Prudent wife cometh of the the Lord. She was an excellent guide to her family , to her servants : Children she had none . She had such children as S. Austin speaks of , and he saith , they are those children that women are saved by . What children , saith he ? Good works : and those children she was full of . She did the part of a Mother in bringing up her servants that were with her : insomuch as she would say sometimes ( though they were none of her own children ) Behold , here am I , and the children that God hath given me . And for works of mercy aswell as justice , she was most open-hearted and handed , not only to do according , but beyond her ability : alwayes ready upon every occasion to distribnte , and administer to the necessities of the Saints , and provoked , and stirred others to the doing of the like . Among her neighbours she lived unblameably : A woman of a meek and quiet spirit , and Saint Peter saith , Such of God are much set by . She was no tatler , nor busie medler in other folks matters . For Piety , she was remarkable . She shewed it both in her health and sickness . In her health , both publikely and privately . In publike , She was a religious frequenter of the ordinances on the Lords day , and on the week dayes , a diligent hearer and attender , an exceilent rememberer : one of the best Remembrancers that I have heard of . And in private , she was excellent for duties there , both for the discharge of her own duty , by giving ensample to others , and many times by good and godly exhortations and instructions , and daily by private reading and prayer , she set apart some time for her self , for private meditation . In her sickness , she was a spectacle for thousands to look on . It pleased God to lay a long and heavy affliction upon her . She had a Cancer in her breast , that had been on her three years : in the two last years she suffered a great deal of extremity , as you may imagine by one thing that I shall say . She was fain to endure a great deal of dressing , with Corrasives and sharp medicines ; a great deal of cutting , and searing , and burning : she was above fifty times burnt with hot Irons : but ( Lord ) with what patience did she still endure it ? She would say , It was no matter ; sanctified afflictions were better then unsanctified prosperity . Apelles said , when the picture of a beautiful woman was to be compleatly drawn ; he must borrow one part from one , and another from another , and put all together . She had learned this . She had looked on many good patterns in the Scripture , and had drawn to her self an imitation of them all , so that she was a perfect and compleat Model . Though I say much , yet I know , I say nothing but the truth . I read of few excellent woman in the Scripture , but she made them a pattern of one vertue or other . For obedience , she was a Sarah : for wisdome a Rebecca : for meekness a Hannah : for a discreet temper , an Abigal : for good huswivery , a Martha : for piety , a Mary , a Lydia . I know not any necessary thing , that belonged to make up a good Christian , but in some measure it pleased God to bestow it on her . Thus she continued all her life in the time of her health : and in sickness with so much patience as ( after a sort ) she endured a martyrdome , and I see no reason but we may allow a Martyr of Gods making , a swell as of mans : I am sure , if God make Martyrs , I know not any fitter then she , so meek , and patient , and constant . Many daughters ( saith Solomon ) have done vertuously , but thou surmountest them all . I will not say so of her , because I decline flattery . But this I will say , that I know not many excel her , scarse any that come neer her . She hath the reward of that she hath done , given her of God , and her works follow her . We leave her to God , and having committed her soul into his hands , we beseech his gracious favour upon our selves . THE GREAT TRIBUNAL : OR , GODS SCRUTINY OF MANS SECRETS . SERMON XIV . ECCLESIAST . 12.14 . For God will bring every Work into Judgement , with every secret thing , whether it be good , or whether it be evil . DEath and Judgement are two subjects , about the meditation of which , our thoughts should every day be conversant ; we should every day be thinking of those two dayes . Every day , upon the day of death , because there is no day wherein death may not befall us . And every day , upon the day of Judgement , because as the day of Death leaveth us , so the day of Judgement findeth us . We had an occasion like to this not long since . Then ( you may remember ) I discoursed of Death considered as an Enemy . I shewed you what kind of Enemy it is : it is a common Enemy : a secret Enemy : a spiritual Enemy . Now at this time ( having the like occasion ) I thought it not amiss for me to discourse of that that cometh immediately after Death , that is Judgment . The Apostle saith Heb. 9.27 . It is appointed to all men once to die , and after Death cometh Judgment . And it is that that Solomon mindeth us of here in the words of my Text : which he addeth as a reason to that grave advice he gave in the verse before going . Having discoursed at large in this book concerning the vanity of all earthly things , and the vexation among those things that are under the Sun : he telleth us where it is best for us to set up our rest : that is , in learning that one lesson , Fear God , and keep his commandements , for this is the totall ; all that God requireth . That we might the rather be stirred up to hearken to this counsel , he telleth us , that whether we do or no , the day will come that we shall be called to an account , when God will bring every one of us to Judgment , and take a tryal of every work we have done , and of every secret thing , whether it be good or evil . In handling of these words we have two things in general that Solomon speaks of . First the person Judging . Secondly the things Judged . The Person Judging , is God. And there I will speak , First of the Judg. And then of the Judgment . The things that God bringeth to judgment and tryal , he telleth us first , every work , every thing , be it never so secret . And then a more particular resolution : those things that are good , and those things that are evil . God will bring every work to judgment , and every secret thing , whether it be good , or whether it be evil . I begin with the Person judging . And here first of the Judge himself . God shall bring to Judgment . God essentially meant , all the Persons in the God-head , Father , Son , and holy Ghost . For all concur in this work , being as the School-men say , Opus ad extra : It is one of the External works of the God-head : and it is an Axiome in Dviinity , that the External works of the God-head are not to be divided . It is true , there are certain internal works of the God-head , that are said by the Schools to be divided , incommunicably proper and peculiar to every Person : as it is proper to the Person of the Father , incommunicably , to have his Being of himself . Of the Son , to be begotten of the Father . And it is the property of the holy Ghost , incommunicably , to proceed from both . But those works that they call External ; that is , those works by which the power and wisdome of the God-head are externally made manifest to the creature , such as creation , preservation , redemtion : those equally and indifferently proceed from all the Persons : not from one in particular , but from all in general : and this of Judgment is one . For as they all concur in the creating of us : so they shall in the judging of us : all of them shall co-operate together in the executing of justice and mercy ; Justice in the damnation of the wicked , and mercy in the salvation of the godly . You will object peradventure , that the Scripture seemeth to speak otherwise , though Judgment here be attibuted essentially to God , in some places it is attributed personally to Christ ; He shall judg the quick and the dead : and therefore oftentimes it is called in the Scripture , the Judgment seat of Christ , as 2 Cor. 5.10 . Again somtimes this work of Judging is appropriated to the Saints : Know yee not that the Saints shall judg the world ? 1 Cor. 6.2 . and by and by again , Know you not that we shall judge the Angels ? vers 3. How shall we reconcile these , when it is said , Christ and the Saints shall judge ? I answer ; This threefold doubt is reconciled by a threefold distinction . God is said to judge , if we respect the Authority of Jurisdiction . Christ is said to judge , if we respect the Promulgation of the sentence . The Saints are said to judge , if we respect the Approbation . The power and right are equally given to all three Persons : but the particular Execution is given to Christ : the Approbation of what Christ doth , is ascribed to the Saints . As at at our common Courts of Assize here : one is set upon the Bench as Judg , and others are joyned in commission with him , as Accessories : the Judge only pronounceth the sentence , and they that sit in commission with him , ratifie and approve his sentence that he pronounceth : so at that day ; Christ shall sit upon his Throne as Judg ; the Saints they shall joyn as Commissioners : Christ he alone pronounceth the sentence upon every one that is summoned there to the tryal ; but then his Apostles and Saints , that are joyned in commission with him ( for such honour have all his Saints ) they shall ratifie and approve , and give attestation to the sentence that he pronounceth , and say Amen to the condemnation of the wicked . So that the difference is easily reconciled , and we see how God , and Christ , and the Saints are said to judg . The Authority is Gods. The Execution , Christs . The approbation , the Saints . The Apostle in Rom. 2.16 . makes the point plain , he telleth us that God shall judg by Christ ; In that day God shall judg the secrets of all hearts by Jesus Christ : So Christ himself , Joh. 5. The Father Judgeth no man , but hath committed all power to the Son. He hath given him power to execute judgment , as he is the Son of man. Why to him ? For this Reason ; That his second coming may be in glory , to make amends for his first coming in humility ; Christ at his first coming into the world , he came meanly , and homely : at his second coming , he shall come triumphantly and gloriously . Before he came like a Lamb , then he shall come like a Lyon. Before in the forme of a servant , then in the form of a Lord. Before Pilate sate upon the Bench , and Christ stood as a malefactour : but then Pilate shall stand at the Barr as a Malefactour , and Christ shall sit on the Bench as Judg. He shall then openly come to shew himself a just Judg amongst men , as before he came to be Judged : when he came privately he was Judged of them that were unjust : It was once a scorn that he the Son of man , should be Judg of the world : therefore God will have him come and appear in that very form he was scorned in , that now they may behold him in his Majesty , that before would not take notice of him , when he appeared in humility : that they who the more contemptuously before esteemed him in his baseness , may now more severely taste of his justice . God then is Judg. Not men . Not Angels , but God himself . Had men been our Judges , we might not fear the face of men , because they are vessels of the same earth as we , took out of the same pit , hewen out of the same rock . If Angels had been our Judges , we , should not have stood in so much fear , because ( though they be Spirits more glorious then we yet by their own confession ) they are our fellow creatures , and our fellow servants ; therefore we after a sort participate with them in some degree of nature . But neither men , nor Angels shall be Judges then , but Almighty God , that as much excelleth men and Angels , as the heavens do the earth . And look what is necessarily required to the office of a Judg , it is incomparably found in him . To the office of a Judg , there are three properties specially required . Knowledg to discern . Power to determine . Justice to execute . In God , these are all of them transcendent and eminent . For Knowledg , he is the most wise . For Power , most absolute . For Execution most just . Knowledg to discern , that is the first . He that assumeth the person of a Judg , must needs be one of wisdom and understanding . Though he have the Scepter of authority in his hand , if he have not the eye of wisdom in his head , if he be not able when men plead their case before him , as the two Harlots before Solomon , to decide to whom the right of the case belongeth , as he , to whom the living child pertained , he is as unfit to be a Judg , as an illiterate Ignaroe is to be a Priest . The Judges ignorance is the honest mans overthrow . We commonly paint Justice blind , not because he should be so that sits in Gods seat of justice to decide Cases , but only in respect of persons . Blind Isaac was fain to put forth his hands to feel whether it were Esau or no that came to ask the blessing : it is a hard case , when Judges have sore eyes , that they cannot discern the right Case , but only by feeling . But it shall not be so here . God is the Judg , that is of infinite wisdome and understanding , that is able to discern right and wrong . Of necessity it must be so , because he is Omniscient , he knoweth all things : he hath the true understanding of them : it is impossible to deceive him . Earthly Judges they somtime are blinded in the hearing of Cases that are brought before them , for what their eyes see not , they are not able to discern , there are no glass windows into the bosoms and breasts of men , by which they are able to come into their hearts : all the information they have , is from Evidences and Witnesses , the hear-sayes , and reports of others : where if any thing be concealed or mistold , how easily may they miscarry ? But Gods knowledg is not so unsound or uncertain , because he himself is an eare , and an eye-witness of all things that are : he knoweth whatsoever is done , he beholdeth not the actions only , but the very intentions , he is able to judg of the thoughts and intentions of the heart . It is but folly to think to hide any thing from him ; heaven is not so high , but he can reach it : hell is not so deep , but he can search it : the earth is not so wide , but he can spanit : the night is not so dark , but he can see it : the chamber , the bed , the closet , is not so close , but he can pierce it : He that sitteth upon the circle of the heavens , and whose eyes are as flames of fire , seeth every thing . Heb. 4. There is no creature that is not manifest in his sight , but all things are naked and open ; like an Anatomized body , ( for thence the Metaphor is drawn ) where the bowels are laid open , and every nerve , and muscle , and ligament , every Atome discovered , so that we may take a full view of it . In a word ; if it were Davids commendation , that he was wise , as an Angel of God : how wise must God be , that infuseth wisdome into the Angels , and in whose sight the Angels are foolish ? That is the first thing requisit in a Judg , he must have knowledg to discern . In the second place . He must have power to execute : he must have authority to command : and not be as an Image set against a wall , for if he be so , Abjects will insult over him : though peradventure some may regard him , because he hath eyes to see , yet others will contemn him , because he hath no hands to punish : so innocency shall be hopeless of recompence , and the wicked of their desert . Again , if he have not power , if he have power only to hear , and not to determine : or if his power be restrained to some petty Cases , and not also extended to matters of greater consequence and moment : Appeals will be made , ( as commonly they are ) from inferiour Courts to the higher . But it is not so here : God is the Judg , who as he is infinite in knowledg , so he is in power and authority . We stile the King Supream head over all persons , and in all causes in his Dominions : but God is over all the Dominions of the earth , supream over all : not only in all causes , and over all persons , but over all causes too : even Kings are subject to his regiment : He bindeth Kings in chaines , and Nobles in fetters of Iron , Psal . 149. The Kings of the earth ( saith Saint John ) and the rich , and the great men , and the great Captains , and the mighty men , they shall all hide themselves , in the caves , and rocks , and mountains , Revel 15. crying to the mountains and rocks , to cover them from the face of the Judg , and from the wrath of the Lamb , because the day of desolation is come . Nay God , is not only over all the Kings of the earth , but he is Potentate of heaven and hell too : He hath a commanding power over all : the Angels fear , the Divels tremble , when they come to stand before God. In a word ( as Saint Paul saith ) all power is of God ; then of necessity followeth , that God himself in his power is most absolute . That is the second thing belonging to the office of a Judg ; as he must have knowledg to discerne , so he must have power to execute . Thirdly there must be Justice in the execution : therefore the Grecians were wont to place justice between Libra , and Leo ; to signifie indifferency in weighing causes , and strictness in executing the sentence . So the Egyptians signified as much by their Hierogliphical purtraicture of an Angel without hands , wincking , or without eyes : such a one a Judg should be : he should have no hands to receive bribes , nor no eyes to respect persons : the person of a Judg must not take the person of a friend : A man must not personate a friend in justice , but as Levi , he must know neither father , nor mother , nor brother . Justice amongst us , is purtraicted holding a Ballance in one hand , and a sword in another : the Ballance sheweth the upright weighing of causes , and the Sword sheweth the strictness of the execution of the sentence . And if this Execution be wanting both the other are to no purpose . It is to no purpose to know , and to have power , if their be not Justice . But God is a true and just Judg ; Howsoever it be amongst the Judges of the earth ; yet unworthy is he of the place of a Judg , and fitter to stand at the Barr , then to sit on the Bench , that suffereth himself to miscarry by friendship or love , or bribes , or sutes , or favour , or envie ; when either of these prevail , they tie the tongues of men to plead for wrong causes . Shall a Traytour presume on the Kings favour , and Mordecai be out of the Kings grace ? But there shall be no such thing here : God is the Judg of all the earth , and shall not he do right ? Gen. 18. Doth God pervert judgment , or doth the Almighty pervert Justice ? Job 8.3 . When thou standest before the Judgment seat of God , thou shalt neither be elevated with vain hopes , nor dejected and cast down by sinister and wrong fears : but assure thy self , such as thy cause is , such shall thy sentence be , as Saint Bernard well ; a pure heart shall prevail more with God then a smooth word : good consciences shall speed better then full purses , for he is an upright and just Judg , with whom no fair words , nor friends shall prevail . So I have done with the first thing , The Judg. Secondly , something of the Judgment : and therein two things ; First that it shall be . Secondly , in what manner it shall be . First , that it shall be : The text is plain . God shall bring to Judgment . There might many Texts besides this be alledged consonant , and agreeable to this : but it is superfluous . Besides Texts of Scripture we have Types also to prefigure it ; and reasons also to prove and confirm it . Two Types of the last Judgment , our Saviour himself propoundeth , Luk , 17. One was the destruction upon Sodome : the other , the destruction that God brought upon the old world . Look ( as Christ saith ) how it was with them of Sodome in the dayes of Lot , they did eat , they drank , they bought , they sold , they planted , they builded : and look how it was with the men of the old world , in the dayes of Noah , eating and drinking , and sporting , and marrying , until the very day that Noah entred into the Ark , and the flood came , and destroyed them all : So it shall be at the last day , when the Son of man shall come . The Apostle Saint Peter ( speaking of the latter of these ) telleth us of mockers in those times , that scoffed when they heard of the Judgment : there hath been talk a great while of such things promised , but when will it come ? Where is the promise of his coming ? There are scoffers in these dayes , but such ( if there be any ) cannot but speak against their own consciences , and knowledg : they cannot be ignorant both of the Judgments that have been , and shall be , ( or if they be , they are wilfully ignorant ; ) That God did once wash away the sins of the world with a Flood of water , and that the time is coming , that God will purge the sins of the world with a flood of fire : the Rainbow in the clouds , as it is a Monument of the one ; so it is a fore-runner of the other . The two principal colours of the Rainbow , are blew , and red , the blew and waterish colour of the Rainbow is an evidence of that Judgment that is past , when God washed the sins of the world away by Water : the fiery colour is a prediction of a Judgment that is to come , when God shall purge the world by a Flood of fire . But besides these Types there are divers reasons that may be given to assure us , that we have reason to expect this day . Those five Attributes of God , afford five reasons to confirm it . His Power , his Wisdome , his Truth , his Justice , his Mercy . First his Power ; God will have it be thus , for the manifestation of his Power . A work of great power it will be indeed . All must be brought before Gods judgment seate , every one , as the Text saith after . It may seem strange ( peradventure incredible ) to here that all the men and women that ever lived in the world , that so many multitudes and millions of thousands of all kindreds and nations , should all be summoned to appear before one Judgement seat . But as Saint Austin faith , Consider who is the doer , and then thou wilt not doubt . It is true indeed with men , such a thing as this is impossible , but with God all things are possible . Could God at the first draw all things out of nothing , and cannot God as well bring together all again , when they are turned to nothing ? Could he make that body of thine out of the dust of the earth , and cannot he raise that body , when it is turned to dust ? Could he unite that body to the soul in the time of the Creation , and cannot he unite it at the time of the Resurrection ? Certainly there is nothing impossible , too hard , to the great and terrible voyce of God ( as Saint Chrysostome saith ) to that voyce of God that cleaveth the rocks , that breaks the brazen gates asunder , that looseneth the bands of death . Therefore unless thou question the power of God , no doubt but he is able , and can bring all of us to judgement . He will do it for the manifestation of his power . Secondly , as for the manifestation of his power , so for the manifestation of his wisdome . It is a point of wisdome , when one hath made a thing , to bring it to the intended end for which he made it . Beloved , this is Gods intended end in making of us : therefore he brought us hither into the world , not that we should have alwayes a Being here , but that after a certaine time we should be dissolved , and put into an everlasting condition , therefore Saint Peter speaking of the salvation of Gods elect , he calleth it , the end of their faith : not only the end they aspire , but that end that God hath assigned , and appointed them to . If God should faile of his end , we might call his wisdome into question : it might give us occasion to say , that he undertook that , which he was not able to accomplish : so that insteed of shewing himself wife , he should shew himself weake . Therefore except we should call his wisdome into question , doubtless he will call us one day to an Account . Thirdly , for the manifestation of his truth : nothing gaineth God more honour , then that he is faithful and true , in whatsoever he hath promised . Now this day of Judgement , is the day wherein God hath promised to recompence the faith of the godly , and hath threatned to punish the wickedness of the wicked : he hath appointed a day for it , faith the Scripture , Acts 17.31 . What though it be a great while since the promise was made : for all this we must not think that God is slack as men account slackness ? the slacknesse of men is when they keep not their promise according to appointment : we must not think God is so slack , he alwayes keepeth his day that he hath set , he never faileth of his promise , but when the time is come , he keeps touch , he breaks not his day . As it is said , Ezod . 22.41 . After the four hundred and thirty years were expired that God spake to Abraham , the very same day , all the children of Israel went out of Egypt . How many promises and threatnings after do we read of , wherein he never failed of the performance of what he spake , the least tittle ? therefore ( saith Saint Gregory ) we have seen so many of Gods promises , already verified , that we may be confident , that those that are to come , shall also be accompilshed : surely he will not fail in this , but as certainly as he hath promised , it shall come to pass . So that unless we shall deny the truth of God ( who the Scripture saith , cannot , it is impossible that he should lie ) we must of necessity beleeve , that for the manifestation of his Truth there will be a day of Judgement . Fourthly , as for the manifestation of his Truth , so of his Justice , and Mercy . I will put them together . It is the property of Justice to render punishment to those that have done evil : and of Mercy to recompence those that have done well . Now therefore for the manifestation of his Justice and Mercy this day must come . It is true , here many times wicked men speed better then Gods people : A man may sin a hundred times , and yet God porlong his dayes : and the children of God on the other side , are persecuted and neglected : so that here he giveth not retribution to every one according to his works . Whereas it standeth with equity and justice , that well-doers should be rewarded , and evil-doers should be punished ; the stream runneth contrary , wicked men speed well , and good men ill : Naboth cannot have a poor Vineyard , but one rich Ahab or other is ready to get it away : They ●…at my people as bread : and they eat the bread of Gods people : they eate the inheritance of the fatherless , and devour widdows houses : so that here all is turned topsie-turvey , as if the world were a thing cruciated , tearing it self . If this world should last alwayes , where were Gods justice ? And therefore for the manifestation of Gods justice and mercy , there must be a day of retribution , when for that portion of sorrow that the godly have had here , they shall have a portion of happiness and joy ; and when for that cup of pleasure that the wicked have drank here , they shall have put into their hands a cup of trembling and wrath . If Dives enjoy his good things here , let him look for a day , when he shall be denied a drop of water : It Lazarus have had his ill things here , let him look when the day shall come , that he shall be rewarded . Except we will divest , and strip God of all his Attributes , deny his power , his wisdome , his truth , his justice , and mercy , we cannot but confess , that certainly there is a day to come , when God will bring us to judgement . That is for the first . That the day of Judgement shall come . In the next place we are to consider , as that it shall be , so in what manner , and how it shall be . Briefly ; the manner of this Judgment , is set forth to us in the Scripture , in five particulars ; First , the Summons . Secondly , the Appearance . Thirdly , the Separation . Fourthly , the Triall . Fifthly , the Sentence . First , the Summons . All shall be summoned to come before Gods Judgement seat : and this Summons of theirs shall be by the voyce of Christ himself : The dead in the grave shall hear the voyce of the son of man , and they shall come forth , &c. Job . 5.28 . This voyce in Scripture is called the Trump of the Angel ; He shall send his Angels , and they shall gather the Elect together , from the four winds , Mat. 24.31 . The Trump shall blow , and the dead shall arise . 1 Cor. 15. The Lord himself shall descend from heaven with a shout , with the voyce of the Archangel , with the Trump of GOD , and the dead shall rise . 1 Thes . 4.16 . At the giving of the Law , there was the sound of a Trumpet : so when God shall come to punish the breach of the Law , the Angel shall blow the Trumpet : Trumpets are commonly blown at a Battel , or at a Feast : at a Feast they sound joyfully : when it is at a Battel they sound dreadfully : both shall sound here at that day , the sound of the Trumpet to the godly , shall be as at a Feast : but the sound of the Trumpet in the ears of the wicked , shall be as a summons to battel . If we will have the joyful sound of that voyce then , we must welcome the voyce of Christ now : God now speaks by men , then by Angels : Now the Trumpet of the Gospel soundeth , then the Trumpet of Judgement shall sound : we must learn o bedience to this , and then we shall find a great deal of comfort in that : there is a Surgite that we must hearken to now , arise from sin , Come unto me all yea that are weary , and heavy laden ; if we hearken to this , we shall never fear that Surgite venite then , Arise you dead and come to judgement . That is the first . The Summons . Secondly , the Appearance : after the Summons all shall make their appearance : We must all appear before the Judgment seat of Christ , 2 Cor. 5.10 . This Appearance it is general , and personal : the general , all must come : the particular , and personal , every one shall come in his own person : We shall appear for our selves , every man for himself , shall give an account to God , Rom. 14.12 . In other Courts if men appear for themselves by another , it is enough , but here , Per se , by himself . That is the reason that this day it is called in Scripture , the day of manifestation . First , because Christ himself shall be revealed , and manifested in that day ; We look for the day of the Revelation of Jesus Christ , 1 Cor. 1.7 . Secondly , because the Attributes of God shall be revealed then ; his patience , and long animity , his righteousness , and justice , a day of Revelation of the just judgment of God , Rom. 2. Finally , because we our selves shall be revealed , and manifested , all our wayes and works : the godly , and the works that they have done , though never so secret : the wicked , and their works , the secret sins that they have committed . That is the second thing in the manner of the Judgment . First , that all shall be summoned ; secondly , upon the Summons , all shall be made to appear . Thirdly , the Separation that shall be made at that time : for when all are congregated , by and by , all shall be severed and separated : a separation and division shall be made amongst them : some shall be set at the right hand of the Judg , some at the left hand : As a shepheard searcheth his flock , in the day when he is amongst his sheep that are scatered , so I will search out my sheep at that day , and I will divide between cattel and cattel , between the sheep and the goats . The Sheep and the Goats here they flock , feed , and fold together , they will do so , they must do so . The Tares here must be let alone , and grow with the corn , till the day of harvest , but yet afterward there shall be a division and a separation : the wicked and the godly live together here , but at the last the wicked shall be separated from the godly , like the chaff from the wheat ; as when two travel one way , they pass together , and lodg together , but the next morning they part , and take several wayes ; so the wicked and the godly , after they have been here a time , eating and dirinking , conversing and living , and perhaps dying , and rotting in the graves together , notwithstanding when this day , that I here speak of , shall come , then there shall be a separation and division made , then the sheep shall be set on the right hand ; then you shall know which is Jacobs flock , and which is Labans : which belong to Christ , and which belong to Sathan , then the chaff shall be winnowed from the wheat , and we shall see which is for the Barn , and which is for the fire . Go on , you wicked still , seem the same you are not , delude the eyes of the world , that you have the same heart that you appear ; you have Masks and Vizards now , the time will come your paint shall be washed off , your fig-leaves shall be stripped , and your nakedness shall be seen , and all manifest at that day of God : there shall be a separation of the good from the bad , as the shepheard separateth his sheep from the Goats . Fourthly , with this separation , there shall be a tryal the Scripture speaks of : after the conventing and separation , there shall be a tryal . I saw ( faith Saint John , Revel . 20.12 . ) the dead , small and great stand before God , and the books were opened , and another book was opened , which is the book of life , and the dead were Judged out of those things , which were written in those books , according to their works . Mark , there are several books , and so as there are several books , there are several judgments , some are tryed by one book , some by another . First , there are some books , by which the works of men are tryed : the book of Nature , the book of Scripture , the book of Conscience . They that never heard of Christ shall be judged by the book of Nature : there is enough in the book of Nature to leave all unexcusable . They that live in the Church , shall be tryed , and judged by the book of the Scripture : Of the Law , They that have sinned under the the Law , shall be judged by the Law : Of the Gospel , God shall judg the secrets of all hearts according to my Gospel . Both of them shall be judged according to the book of Conscience : for God will lay that book so clear and open , that they shall see what they have done against that Book . Lord , what a many of sins have we committed here , that we never remember and think of , when they are done . Our memory and conscience row is a Book clasped up , we see not a thousand things that are registred there ; but when God shall lay open that Book , and inlarge our memories , and inl ghten our consciences , then men shall clearly see what they had forgot before : they shall promptly dictate the whole course of our lives , and aquaint us with every action that hath past us , and every circumstance , to accuse , and excuse . This is the kind of the tryal , by which the works of men shall be tryed . Lastly , with the Summons there shall be an appearance , and with that a separation , and a tryal , after all these are done , then cometh the sentence , then the Sentence shall be pronounced upon the one , and upon the other : the one Sentence full of sweetness and comfort , every word droppeth as a honey combe ; Come you blessed of my Father , inherit the kingdome prepared for you , from the beginning of the world : The same voyce that Christ spake to them here , Come to me : the same shall be there , Come ye blessed : and as they were careful to come to Christ here , so they shall make a happy coming to Christ there . The other is a sentence of Hell , and wrath , and horrour , Depart ye cursed into everlasting fire , prepared for the divel and his Angels : as they desired here to depart from God , and said to him depart from us ; so they shall hear that word of horrour and woe , pronounced at that day : they shall be sent away into fire , to have their portion with the Divel and his Angels . Thus brefly , I have shewed concerning the person Judging . First for the Judg himself , God. And then for the Judgment ; first , that it must be : and then the manner how . I should go on to the next general point ; that is , to consider the things and persons Judged , every work , of every man , whether it be good , or whether it be evil ; And so I should have given the Application , and Use of all together . But so much for this time . A TRYAL OF SINCERITY : OR , THE DESIRE OF THE FAITHFUL . SERMON XV. ISAIAH 26.8 , 9. Yea , in the way of thy Judgements , O Lord , have we waited for thee : the desire of our soul is to thy Name , and to the remembrance of thee . With my soul have I desired thee in the night : yea , with my spirit within me , will I seek thee early : for when thy judgements are in the earth ; the inhabitants of the world , will learn righteousness . THis Chapter is a sweet Song of the Prophet , ( if I mistake not ) concerning the restauration of the Jews And the words of the Text , are the sweet Swan-like Song of our deceased Sister , which she desired might be her Funeral Song , her Funeral Text , at this time ; and desired it long ago , before any thing , that is now fallen out , came to pass . And I have accordingly pitched upon it : not onely to satisfie her desire in a just thing : but especially , because I approve her choice of a fit Text ; there being not in the whole Scripture , a portion that will afford a fitter Character ( in my apprehension ) for her person : as you shall understand in the close , to which therefore I shall deser the speaking to the present occasion . The truth is I have handled a good part of this chapter formerly , and in this place : but now we shall clean go another way than then I did , and than I usually do . I shall only desire to present so much one of these words without any curious observation or division , as may represent to us a perfect character of a sweet Christiin-minded man or woman : which may be of singular use , and very profitable . There be only two things , that I shall observe in the whole words ? I shall but go them over briefly , taking out the main points ( as I conceive ) for that purpose , I shall mention them . We have here propounded to to us the compleat duty of a Christian . And we have here some effectual motives intimated to stir Christians up to the preformance of that duty . There is a general duty , ( to begin with that first ) that belongeth to Christians at all times . And there are some special duties which concerne Christians in some special times . Both contained here . The general duty ( I shall not , as I said , handle it in my former way of observation , but only explicate the very words of the Text , and that will be enough for me . ) The general duty ( I say ) of a Christian , and what should be the temper of his heart , and spirit at all times , we may find expressed ( at least intimated ) very sweetly , with some excellent directions in the Text , in the so th●…e circumstances . First , we may see here what is the true Object , upon which a Christian soul should be fixed . Secondly , we may see the Latitude of the Acts which a Christian must exercise upon that Object . Thirdly , we may take notice , of the manner , and of the degree in which every one of these Acts must be exercised . I shall but touch these briefly out of the words , and then come to the special duties , belonging to special times . First , to begin with the Object . The desire of our soul is toward thee , and to the remembrance of thy Name . God , and the name of God , is that , which should be printed in the heart of a Christian 〈◊〉 should be that to which the By●… and st●…am of his whose soul runs . First , I say , it should be fixed upon God. We are here in the world placed ( as it were ) between heaven and earth : Now all the manner is , how our Byas is set , which way that turns . As the Byas is of the heart , so the man is . Our hearts may be turned downwards to the earth , and to earthly things , and so we shall run a course of ruin and destruction : our hearts again , the Byas of them , may be settoward heaven , and heavenly things , and so we shall run the right course that we ought . It is God that our souls should breath after . Fecisti nos , Do nine , propter te , faith a Father : thou hast made us , O Lord , for thy self , and our souls are restless till they return again to thee . As they say of Circles . The Circle , the round figure , is the most perfect figure , and the most capacious figure , because there the line that beginneth in one point goeth round , till it return into the same again . So this is the greatest perfection of a man , when he returneth to his beginning : he had all from God , and when he reflects himself altogether back again unto God , he attaineth his greatest perfection . And indeed there will be no more rest for the soul in any thing out of God , then there is for a stone , or a weighty body in the liquid ayre . Hang a stone in the Ayre , and do but once remove the force that holds it there , will it , nill it , give but a way to it , and it will cut through , and never rest , till it come to a sollid substance , till it come to the earth , if it may to the Center of the earth . It is so with the soul of man : try it in all the fortunes , and states , and conditions in the world , as a great Emperour said , I have run through all things , and my spirit will rest in nothing : and as Solomon giveth us this observation out of all his travel , and experiment that he had made , Vanity of vanity , all is vanity , and worse then vanity too , vexation of spirit : this is the sum of all ; fear God , and keep his commandenents ; as he concludeth . This is the Object , upon which our soul should be set , we should have an eye to God ; labouring to approve ourselves to him : making our approaches , and adresses , and returns to him ; that our soul may rest with him , that we may enjoy the light of his countenance here , and the fulness , and brightness of his glory hereafter . This is the first thing in the Object . Now , if a soul be carried toward this Object , toward God ; and we can out-go , and out-grow these worldly things , look above them , and look down upon them with scorne : then the very name of God will be sweet , and precious to us . To thee , and to thy name . Every thing which is a memorial , a remembrance of God , Every thing by which God may be known , will be taken notice of . All his Attributes , his Word , and Ordinances , and all other things which come within the compass of his Name ( as I suppose there are not many here but know , according to the ordinary explication of Divines , of the third Commandement , Thou shalt not take the name of the Lord thy God in vain ; and the first Petition , hallowed be thy name ; What is meant by the name of God ) When the heart ( I say ) is set upon God , it even will leap for joy at the very name of God : the very name of God will be sweet to him . To enjoy God is sweet , and to have but a glimpse of him , to have him but represented by name , is sweet too . As it is reported of a Father , that was a godly man , and a Martyr in his time : that he was so frequent in roling the name of Christ , the name of Jesusin his mouth , that when he died , it is reported that in his heart there was ingraven , and written , the character of that Name in golden letters . And as Saint Austin speaks of himself ; Time was ( faith he ) that I found infinite sweetness , it was honey to me to read a piece of Tully , there was so much eloquence in it : but after I came to be a Christian , to be acquainted with God , and with Christ , then , me thought , the leaves were dry , and the beauty withered ; I found no such sappe , nor rellish in them . And he giveth the reason : Because ( faith he ) I did not there find the Name of my blessed Lord : they did not bring to my remembrance , they were not Vehicula ; instruments , to convey to my soul , something of my God ; Therefore all that Eloquence vanished , and it was but an empty sound : like a Cart that runs with speed , rattleth , and makes a great noise when it is empty : so all the goodly sound of words , when there is nothing of God carried along with it , that puts us in mind of God , it will have but little savour and relish to a pious heart . But I must not dilate upon things , lest I prevent my self in what I more intend . This is the first thing , that I note here : the Object upon which we should place our hearts and souls : they should be toward God , and toward his Name . But then secondly , here is intimated in these words , nay , and directly exprest , the Acts which a Christian should exercise upon the Object . There are three Acts that are here mentioned : ( for the whole soul must be taken up , and carried with full stream toward God in all the parts and faculties of it , and so we have it here clearly exprest . ) First , here is an act of the Understanding , the intellectuall faculty mentioned : Our rememberance is toward thy name . There is a remembrance of God and his name . And this should be one thing which a Christian should take special care of . Our memories should not be like sieves , to let out the clear water , and to return the grains and the dreggs : We should not have that treasury to preserve rubbish , but to preserve our Jewels : as when there was a dispute before Alezander that great King , concerning a rich Cabinet , that he took among his spoils , when he had overthrown Darius King of Persia ; the richest Cabinet of the most costly Jewles , that the world had then seen : there was a dispute before him , to what use he should put it : and every one having exprest their minds according as their fancies lead them : the King himself concluded , that he would keep that Cabinet to be a treasury to lay the books of Homer in . I am sure , the richest Cabinet that is , is in the soul of a man , the memory , which is the treasure-house where we lay up all that we know and learn : it is a rich Cabinet I confess , and therefore the fitter for the richest Jewel ; to lay up the word of God there : as Mary , treasured up those things she heard in her heart : to lay up the remembrance of God there : often to think upon God. It is a very sweet saying of a learned and godly Father : A man should oftener remember God , then he doth breath . As the Common-wealth is maintained by exportation , and importation of commodities ; so is our life maintained by a continual exportation , and importation of the Ayre , passing to and fro : breathing out the Ayre , when it is too hot in us , and fetching it in cool again , to refresh and supply the spirits : our life ( I say ) is maintained by it : and God is the very fountaine of life to us : even as the soul is the life of the body , so is God the life of the soul ; therefore we should alwayes be remembring of God , so ost as we breath : breathing out prayers to him , or praises of him in return of his mercy . Our memories ( I say ) should be exercised in thinking upon God , in remembering of God ; Remember thy Creator , in the dayes of thy youth , faith Solomon : We should begin betimes , and we should never be weary of this . The memory is one of the brittlest parts , and we are most apt in age to grow to oblivion and forgetfulness : as that great Oratour did sometime , it is reported of him , that his memory ( which was incomparably excellent before ) failed him so much before he died , that he forgat his own name . We cannot forget God , but we must be worse then he , and do that first , forget our own name , that we are Christians , that we are sons and daughters of God. Therefore this should be a thing , that we should often inure our selves unto , not to put the thoughts of God from us , or think they are too sad and serious , and so to account them as unwelcome guests : but we should rather often , bath our selves in these sweet delights , in the meditation , and remembrance of God. That is one thing . And then secondly ; besides the act of the understanding ( I will go according to the words of the text ) there is an act of the will , and of the affections : one onely named as a taste of all the rest : for indeed where one is , all are , they are so linked and chained together , that they cannot be separate : And here is a sweet act of affection mentioned ; The desire of our soul is toward thee . This should be one part of a Christians character , that his desire should be alwayes breathing out , and flaming up towards heaven : that if he cannot at least obtain the highest pitch of full sayls of love , and of a full perfection in vertue and grace : yet , whatsoever he cometh short in otherwise , to make it up with abundant desires , ardent longing desires , not to come short in that to be sure : that will make an excel lent supply . And indeed , it is that , that poor and weak Christians must trust to many times , must relieve themselves with thoughts of : they often find themselves exceeding short , and defective in performances : if they did not find some desires working in them , there would scarse be any symptome of life . As it may be in the body : a man can see sometimes , but little motion in the body : scarse any symptome of life , the pulse is very weak and faint , and scarse moveth at all that can be discerned : but yet it may be there is some kind of breath stirring , or else we conclude the party dead : so it is in this case : desire is that ( if there be truth in it , be it the lowest degree of it ) which is an evidence of spiritual life : there cannot be truth of grace , where there is not unfeigned , and hearty desires toward God , desires to approve our selves to him , desires to walk with him in our whole course , desires to be defective in nothing : and that is in some sort true ( as you know Divines have determined it , and if it be not mis-interpreted , there is a certain truth in it ) the desire of grace , is the grace it self : and the desire of God , is that which makes some union , and giveth us some communion and fellowship with God. For it is impossible that the heart should desire , and long after God , except it be , that the heart be pointed with love toward God , except the heart love God : for desire is nothing but a certain configuration of love : Love is the general affection of the soul to any thing that is good in all the postures of it . Now if it fall out that the good thing I love , be absent from me , that I have it not in possession , then love is shaped out , and sheweth it self in desires . It must needs be therefore , that where there are desires towards God , and desires of grace , there is somewhat of God formed in that person , there is something of grace begun : at least the first lineaments thereof are drawn in some kind of truth . This is the second Act that Christians should exercise , and take special care to cherish : that they have continual pantings , and breathings of desires toward God : their hearts should work , and beat toward him continually . But then in the third place , there is another thing expressed in the words of the Text , and that is , these desires are not only ( according to our Proverb of wishers and woulders ) ineffectuall desires ; desires that are meer gaping , to see if the thing will drop into our mouths or no , without any bestirring of our selves ; but here is joyned with them ( if we peruse the words of the Text , we shall find it ) endeavours : I have desired thee in the night , and I will seek thee early : the soul of a Christian desires God in the evening , and his spirit will seek him early in the morning , ( for those particulars of the time , I shall touch by and by , but now I only take notice of that third distinct act here mentioned , which is , ) our desires must be joyned with inquiries , with indeavours , to search after God , to see if we may grope by any means to find him out , to learn to know what is the way of his good will and pleasure , how we may lead a life that may be acceptable to him , and how we may come to the possession , and assurance of his favour , and be accepted in his sight . Except there be endeavours it is a shrewd suspition , that the desires are ineffectual desires , and unformed desires : and not those that argue any life , and truth of grace . But when our desires are joyned with these bestirrings of the soul , to seek after God , to search him out in his Word , in his Ordinances , to find his steps , and to find his goings , and so to maintaine a sweet and holy communion with him : that is a sweet act of Grace , and a certaine ratification , and seal of the truth of it . But then , let me add the third thing . In what height are all these actions to be boyled up ? or in what manner must we tender these services to God in this kind ? How must our understandings lay hold upon God , and treasure him up in our memories ? How must our affections and desires work toward him ? how must our endeavours be carried toward God ? The manner of all these will make this compleat , and so make up the full and compleat Character of a Christian , in this general duty . First , the soul must be carried intimately , and most inwardly : the inward motions and workings of the soul and spirit must be toward God. And therefore the Prophet here expresseth these acts , as the acts of the very soul and spirit of a man. All outward actions of seeking toward God , and making our approaches and addresses toward him , they are all such as may be counterfeited , a hypocrite may act them . There is nothing in the world , no shape of any external thing in the world ; but a Painter with his Pensil can draw the picture of it , give a resemblance of the thing : and there is no outward action in the world , that belongeth to God , or to Christianity , but it is possible for a Painter , for a base hypocrite to represent them with an artificiall pensil . But the inward acts of life , that no Painter can imitate : a Painter cannot make a picture to have heart , and entrailes , and lunges , to have life and motion , and spirits , and bloud stirring in the veines : all those things a Painter cannot imitate ; he can make shapes , but he cannot put the life into them : he can make outward formes , but he cannot put the inwards to them . Now then this is that intended here : all those outward actions must be animated actions : not dead actions , actions that have no further bottome then the teeth out wards , that grow upon the house top : a word growing upon the tip of the tongue , that hath no root in the heart , and so for the rest . But they must have the root in the heart and soul of a man ; that must inwardly be carried towards God. And when the heart and soul , and spirit of a man ( all which words are here used ) by a supernatural grace that is implanted in them , when ( I say ) they are thus carried toward God , it is an argument of spiritual life ; that there is some life . Secondly , they must be carried sincerely , not for any by , or base respects . When a man makes toward any person or thing , and professes love to it : and doth it not for the thing it self , but for some by end ; he doth not love that person he makes to , but he loveth that thing for whom he makes to that person . As for example : A man scrapeth and croucheth , and keeps a do with a man , that he never saw or knew , one that he is ready , it may be ( when his back is turned ) to curse : but yet he will do this for his almes , for his gain , to make a prey , a use of him some way : this man loveth his almes , loveth his prey , loveth his bounty : but it is no argument of love to the man. So it is in this case : for a man to make toward God , and to seem to own him , and to be one of the generation of those that seek his face , to address himself in outward confotmity , and many other things , by which another may charitably ( if he have no other ground ) judge of him : all this is nothing , except a man may discern something that may give him a taste , that his spirit doth uprightly , and sincerely seek God ; that he loveth God , for God himself ; that he loveth grace , for grace it self ; he loveth the Commandements of God , because they are Gods commandements , and because they are beautiful , being according to the rule of his Word . But otherwise , if it be any sinister thing , that carrieth a man on toward God , it is no argument of the life , and truth of grace . You know it is so in experience : there be many things that move , and yet their motion is no argument of life : A wind-mill , when the wind serveth , moveth , and moveth very nimbly too : yet you do not say presently that that is a living creature : No , it moveth only by an external cause , by an artificial contrivance ; it is so framed , that when the wind setteth in such and such a corner , it will move , and so having but an external Moter , and cause to move , and no inward principle , no soul within it to move it , it is an argument that it is no living creature . So it is here : if a man see another move , and move very fast , in those things which of themselves are the wayes of God , see him move as fast to hear a Sermon as his neighbour doth ; is as forward and hasty to thrust himself , and bid himself a guest to the Lords Table , ( when God hath not bid him ) as any ; the Question is , what principle sets him awork : if it be an inward principle of life , out of a sincere affection , and love to God and his ordinances that carrieth him to this : it argueth that man hath some life of grace , But if it be some wind that bloweth him on ; the wind of State , the wind of Law , the wind of danger , of penalty , the wind of fashion or custome , to do as his neighbours do : if these or such like , be the things that draw him thither ; this is no argument of life at all : it is a cheap thing , it is counterfeit , and poor ware . Thirdly , ( that which I have often said to be the principal , and the most considerable thing ( that I know ) in all practical Divinity , and which is the most Charactaristical , of the truth of Grace , and of the life of Piety in any one ) our spirits , and souls , and affections towards God , must be advanced to this hieght : to be carried toward God , above all other things . I beseech you seriously think of it : I have often spoken of it , but it may be there may be some room left for the mention of it now , and some necessity of pondering it well . It will be the Charactaristical thing , by which a man may most certainly discern himself . And I would desire to know wherein my defect of understanding is , if I be mistaken : but it seems to me as a clear thing , that every one here , that hath not a mind to affront the mind of God , he dares not contest this argument , that it is a rational thing , that if God be the best of Beings , he should have the best portion in our love . All reason commands us to love that best , which is best : and to dispense our love according to the degree of the excellency of the thing . There is no man but apprehendeth this clearly . A man may say that he loves his Wife , and he will prove it : and this shall be his argument , I love her aswell , as I do another woman : Is this the proof of conjugall love ? was this the covenant made between them ? hath he fulfilled it in this case to her ? or 〈◊〉 to him ? There is no man but seeth that there is more required : there is a peculiarity , and propriety of love required in this case . It must certainly be so here ; for we contract and espouse our souls to Christ , and upon those very terms , for better , and for worse , to forsake all the world , and to cleave to him alone : and if our spirits be not raised and advanced to that degree of affection , that Christ and God be so lovely , and beautiful , in our eyes , and so good ( for I name one sometime , and sometime another , it is all one upon the point ) if ( I say ) they be not advanced thus high : the conjugal knot was never tyed between Christ and the soul : it is impossible therefore that such a one should have to plead the benefits that flow from a Conjugal union : neither can he have title or right to any thing that issueth from a marriage with Christ , whose soul did but equivocate , and would never speak out the words , and who never answered the interrogations of a good conscience ( as Saint Peter speaks in another case ) that when the soul ( in the contract ) should say , that she takes him for to love , and honour , and obey him , and to make him her Lord and Saviour : if the soul do not yeeld to this , which it cannot do , if it do not esteem him the best of all others , and that all others are to be thrown away , and to be forsaken in comparison of him . This is the third circumstance I have noted hence , which I suppose is intimated in these words : Though I have not said it is exprest here , yet it is so carryed with such a fulness ( the desire of our soul is to thee , and to the remembrance of thy name ) as if it were to God only , or at least , to him principally . But I must hasten . In the fourth place . It must be universal love , and so a universal obedience ( which is the fruit of it ) which must justifie the truth of our affections towards God , and set the heart in a right frame and temper . Except a man love God , and love all the wayes of God , and all the ordinances of God , and yeeld himself in subjection , and resign himself in obedience to them all : if he do but reserve , and make choyce of any one sin , to lye and wallow , and tumble in , he doth evacuate all the other good , he throweth down all the other good with that one evil . Will you come and plead with God , that there is but one sin that you have defiled and polluted your soul with , and wallowed and tumbled in all your life , and I hope , God will never refuse me , or bar me out of his presence , and fellowship and communion with him for that ? Yes , you are as filthy , all over as filthy and defiled , and abominable , and odious to his eye , and to every other sense , aswel with one , as if you had been in ten thousand slowghes one after another . And as the Philosopher speaks , a Cup , or some such thing , that hath a hole in it , is no Cup , it will hold nothing , and therefore cannot performe the use of a cup , though it have but one hole in it : so if the heart have but one hole in it ; if it retain the divel but in one thing : as we use to say ; in law , one man in possession , keeps possession , and a man can never have true possession , till he have voyded all : so , except all be rooted out and extirpated , and a man cometh to yeeld a full and absolute subjection to Christ universally , Christ hath no part or portion in us , nor we in him . Lastly , ( there were divers other particulars , that I thought to have added in this : but I see I must pass them over ) It is not every affection , that may seem to have some height and universality , though I do acknowledg that they will in some measure characterise out the truth , but yet there must be this addition : as it was with the seed that was cast into the good ground , it had depth of earth : so this must have depth in the heart , it must be well rooted , and fastned for perpetuity : it must be a constant assection , grounded and established in the heart . The Ayre ( you know ) is light , and yet we call it not a lightsome body , because it is lighted by the presence of another , and when that light body is removed it is dark , you may say it is dark , for the Ayre is dark in the night , when the Sun is absent , as it is light when the Sun is present : those we call lightsome bodyes , whose light is originated , and rooted in themselves . So it is in this case : such are not godly persons that may have some injections of godly thoughts , and godly affections cast into them , and be in them for a spurt , and for a brunt , and for a little flash ( like a flash of lightning in the Ayre ) and gone away again presently : but it must be rooted and grounded in a man , so as that it will continue , continue so as that the exercise of graces and duties toward God should be frequent and quotidian : as it is here in the Text : The desire of our soul is to thee , in the evening , and our spirit shall seek thee early in the morning : Morning and evening , frequently , daily , to have commerce and communion with God , to walk with him , to set our selves in his presence , and to approve our selves to him , to make it our constant trade to do so , to be Gods dayes-men , to work by the day with him , and withal to be constant to hold out for perpetuity . Only time can discover truth ; and truth is the daughter of time to us : God knoweth it before , but we can never know , but by the holding out , but by the perpetuity . I acknowledg there is a great difference between that which the Scripture calleth temporary faith , and that which it calleth saving faith : there is ( I say ) a great difference : they do not only differ in this , that the one holdeth out , and the other doth not hold out : but they differ in their vital principles , by vertue of which one holdeth out , because it hath a more noble nature in it : and the other , because it is a slighter timbered thing , it doth not hold out : because the one is a real , and true , and substantial beauty of grace , the other but a superficial and painted beauty : substantial beauty , that is founded upon nature , upon our complexion , whether it rain or shine , it will hold out in both : but painted beauty , one fears a little wet will alter the painting , another , lest a little heat should do it . A painted beauty will not hold , but true will hold . And they that do love true , love long , as our Proverb saith : I am certain it is so here , they who do once love God truly , love God for ever . I will dispatch the rest in a word . There be some special duties , besides these generals , which make the general character of a Christian : I say , there are some special duties , that do concern him according to the speciallity of times . Now there is a double time , and so a double posture of a Christian , in which accordingly he hath several suits of graces to put on , and to exercise . There is a double dealing of God ( which is the foundation of it ) God dealeth sometime in a way of mercy and favor toward his servants : and God dealeth sometime in a way of Judgment , and wrath , and displeasure : and he doth so , ( though not as an angry Judg , but as a father that is angry ) even with his own servants . Now accordingly , as this general temper , and frame of spirit , should be at all times ; so it should shew and discover it self , in those several times . In the time when God sheweth favour , then the servant of God is to serve God so much the more chearfully , and so much the more fruitfully ; to run the wayes of Gods commandements , because God inlargeth his way ; and giveth him free scope , and more opportunities , and advantages for it : and to improve those favours for the advancement of his glory that gave them . But the particular thing that is especially exprest here ( though that be intimated too , and it is noted as a character here of a wicked spirit , that they will do wickedly in the land of uprightness : that is , in the land where God dealeth very gently , and gratiously , and uprightly with them every way , and squarely , that they can no way complain ; it is a wicked spirit that doth so . ) But that which is specially meant here ( in the way of thy judgments will we wait for thee ) is , that Gods servants will not only , not start ( if their temper be right ) from God when he smiles upon them ; but they will love him when he frowneth , they will even then stoop and kiss the rodd , they will then obey him : Gods children will acknowledg him to be their Father and Lord , and submit to him , even when he is angry . Here is a vast difference between the godly and the wicked , ( as I shall a little touch by and by . ) As the Father speaks even to this very purpose : when sweet oyntment is chased , it smells the more sweet , it delivereth the persume the more excellent ; but in a dunghill , in a filthy place , stir it , and the more you stir , the more it stinks . Wicked spirits , when God doth but chafe them , manifest the filth and corruption that is within them ; as a man may know money ( as he saith ) when it falleth down , whether it be silver or brass , it will then betray it self : so here , their language , their speech will betray them then , and declare what they are . The divel thought that Job had been of such a temper , that he would have curst God to his face , if he would lay his hand upon him , and touch him : but it was far otherwise , because he was of a better mettal and stamp , therefore he blessed God in the middest of judgment , as he had done formerly in the middest of his mercies . And this is that a Christian should do : labour to be fruitful in thankfulness , and chearfulness of spirit , when God sheweth favour , and give●… any ease , and mercy to him ; and labour likewise to be faithful and constant to him , even when his judgments are a broad . But there be divers particulars in that , ( I will but meerly mentich them . ) There be these sour things , as so many sleps and degrees of the duty of a Christian in the times of Judgment , whether they be impendant , or incombent , whether they be publick , or private , that concern the Church , or particular persons . First of all , the duty of a Christian in the times of Judgment ( if he be of a right temper ) is Perseverance , to hold out , not to be beaten off for a little storm or shock , but to keep on his pace , to keep on his way . Travellers that go to sea : meerly to be sick a little , or in sport , if there arise but a black cloud , they presently give over , their voyage is at an end ; they come not to venture shocks , and storms , and danger ; they come for pleasure : but the Merchant , that is bound upon a voyage , whose trade and imployment of life it is , every cloud and wind , doth not make him to return back again to shoare , and to give over ; but he goeth them through : so it is in this case , one that is not indeed and in earnest travelling toward heaven , he will be easily off upon a little storm arising ; if God do but frown , if there be but a wrinckle in his brow : all his pleasure in religion is gone , for it was some other things he aymed at , it was but for pleasure he came in here : but a godly Christian who is bound for heaven , whose voyage is set for heaven , and his course and the bent of his soul lyeth that way , that like a Ship with full Sail is carried toward heaven : storms will not beat him off , but he will persevere . Secondly , there is a necessary use ( as there should be perseverance , so ) that there should be a kind of excellency and precellency of all holy duties ( which I mentioned in the general before ) which a man should exercise so much the more industriously and painfully in storms and difficulties . All sweet odours are refreshing to the head at any time , but when there is a stinking place that is offensive , men hold them closer to them : so it should be with all the graces of Gods Spirit , with all holy duties , they should be pretious to us at all times ; but specially in times of stress and difficulty : Oh then we should cleave close to them , then multiply in prayers , then multiply in our holy walking with God , then multiply examining diligently our wayes , and looking more strictly and narrowly to our selves ; then we should reflect more seriously upon our lives , and then we should excel our selves : or else it will not countervail , and be an Antidote against the evil and bitterness of the times . Thirdly there should be shewed patience in the time of affliction , in the time of Gods Judgment : we should not mutter against God , nor struggle , nor be violent against him : but humbly and meekly lay our selves down before him . It is the Lord , let him do what seemeth him good in his eyes . And Lastly , there should be a proficiency : that the inhabitants of the earth will learn righteousness : we should patiently wait upon God in the way of his Judgments , and withall we should be good proficients , then to learn righteousness . Gods rod should be to us as the fescue is to the child , the fescue points out to the child the letter , makes him take notice of it : and so Gods rod points out many good lessons which we should never otherwise learn and take notice of . I had never known ( as Luthers wife said sometime ) what such and such things meant , in such and such Psalmes , such complaints and workings of spirit ; I had never understood the practise of our duty , if God had not brought me under some affliction : affliction was a Commentary , and fescue to point out my lesson to me ; and by that I understood . Let me but mention one thing more in a word , ( I shall leave the Application , because I am prevented . ) Here is now the sum of a Christians duty , which I have recommended to you , out of the words of the verses read : partly general duties that belong to all Christians in all times : and partly some particular duties which concern them more specially in some special times . There is a motive or two to press and stir us up to the performance of these duties . There is one in a verse before those I have read , ( the seventh verse ) The way of the just is uprightness : thou most upright dost weigh the path of the just . Here the first Motive is from the consideration of God. God is a holy overseer of all our wayes ; a spectatour of all our carriage and behaviour , how we do carry our selves , and approve our selves to him . God is not only a spectatour , and an overseer of our wayes , but he is an expencer , a weigher and Judg-of our wayes ; to reward every man according to his works : and we should often cast our eyes to God , and see him looking upon us in our carriages , to put some more awe upon our spirits , that we may not wantonly break out against God , not daring to do evil in the presence of that holy God which one day we know , we must be brought to account for , at the great Judgment . But I can but name it . There is a second Motive in the close , in those words which stand last of those I read , and a verse following . And that is from men , from the particular proper character of a Christian : it is that which differenceth a godly man from a wicked man. Herein lies the difference of their temper , and of their spirit : the godly man , he is described already what his carriage is , that is his carriage , which is here limned out in the Prophets own expression , in their name : but the wicked men they are clean otherwise , they do not perform these duties ; neither the general , nor the particular . Now it bohoveth every one to take care to depart from the tents of those wicked men ; that shall be swallowed up , and go down quick to hell every one ( as it was in the case of Korah . ) It is the command of God that they should depart and sever themselves , and make as broad and vast a difference , and be jealous , and take heed lest they assimulate themselves to wicked men in their lives , lest they be like unto them in their deaths : that they live not as they do , lest they perish as they do . Now , there be two or three things that are exprest concerning these wicked men . First of all , their Character is to be refractary to God in what way soever he shewes himself to them : if he shew his favour , or send his Judgments it is all one : in the land of uprightness , they will do wickedly , and when Gods hand is lifted up , they will not see : nothing will do them good : no way of working upon them , neither by fair , nor by foul means . And we must be unlike them therefore every way ; we must take every dealing of God by the right care ( as he said ) and make the right use of it for good . There is another thing exprest of them : that God will one day meet with these wicked men : let no man deceive himself : it is not a vain thing to serve God : nor a cheap , nor a safe thing to rebel against God , for his hand shall be lifted up , and he will break them in peeces , and the longer he spareth , and the gentler he is , the more heavy it will come at last . Gods Mill grindeth slow , but it grinds to powder ( as the ancient saying is ) the more God is long-suffering , and long lifting up his hand to lay his stroak , the heavier stroak he layes upon them , and crusheth all to peeces at last . But there is another thing too : even those wicked men that are so stubborn and refractary , and scorn Gods word : that lift up the heel and kick against him , and it may be scoff and jear , and deride the wayes of God ; time shall come that even these wicked men shall be convinced , they shall see their envy against the godly , and hatred against the wayes of God , they shall see their foolery , and they shall at last repent , when repentance shall do them no good : repent , when they are even turned into hell , when they hear that sentence ; Depart from me you cursed . Therefore now seeing these things will befall the rebellious , that do not walk according to this rule , according to this Canon which I have characterised a godly man by : this should be a good incouragement to godly men so much the more to walk constantly , and to be true to their own way . And if they do live amongst wicked men , to be rather gainers by them , to grow the better rather then to receive infection , and corruption from them . They say that Lillies and Roses , or such like things , if they be planted by Garlick or Onions , or such like unsavoury things , they do increase in sweeness : the Rose and the Lillie are sweeter : so it should be when godly men are planted , and hemmed about with wicked men : the vileness and odiousness of their wicked wayes , may make them to loath wickedness the more , and to love godliness , and to bless God , that hath kept them , that they have not run to the same excess of ryot with them . Instead of all other Application which I thought to have added , as for example , and for instance : to shew us the true Analogie of a Christian ; that we may discern , who is a right Christian , and who is not : we must not discern it by our fancies , but by those Characters God hath set . And a just apology ( in the second place ) for those that are branded with nick-names . If this be the description of true piety , and of a true Christian , to have the heart and soul breathing after God , and seeking night and day after him , and setting themselves wholly to walk in the way of uprightness , with sincerity before God : then certainly they are unjustly branded , whose consciences do aime at these things , and the consciences of other men may tell them , that they do so , and they see no other . And so for conviction of those men that are in the Bosome of the Church : they may see , if they be not according to this stamp : if they either fail of it , that there is none of these lineaments to be found in them , nothing toward God and his name , no understanding , no affection , no endeavours working that way , ( and so for the rest ) if they utterly fail of this , they utterly come short , and are not worthy the name of Christians : but much more if they do deride , and oppose , and contemne the mind , and the wayes of God , which God hath chalked out to us , for our rule and direction : that is a high degree of fayling and coming short , and therefore they may be convinced , that they cannot be right : I doubt when the Books shall be opened , and every one judged according to the book of God , which shall be laid for the tryal of our lives : if our lives be not according to that : whatsoever our words be , and howsoever we carry it , it will not beare us out then . And it might have been a Use also of Examination ; let every one of us examin our selves , and what our estate is according to this rule , and what degree of this we have attained to . And then for comfort , for those that are such according to this rule , whether it be in the perfection , or in the affection . If they have not the perfection , yet if there affections stand and run this way , and that they can truly , and ingeniously say , that they are such in sincerity ; there is a great deal of comfort for them . And for Exhortation , out of the several branches of the duty which I cannot meddle with . And out of the several Motives that I propounded out of the words of the Text. But ( I say instead of all these , this present Sister of ours , whose Funeral we now solemnize , I might setch an Argument as a Motive to all these several duties from her example . To return now therefore to the present occasion . I will speak something concerning Her , in honour of whose Funeral solemnities , we are at this time met together , ( that gave us the occasion ) I shall ( according to my custome ) dispatch it briefly . When any children of God die , the last offices of Love are performed to them by three several sorts or ranks . The Angels : they convey their souls into the bosome of their father Abraham , into the blisse of eternity . The Bearers , attended with the Mourners : they carry their bodies to the bosome of their mother earth , to rest in tranquility . The Preachers ( as it were a middle between God and them ) they commend their name to the minds of their friends , the hearers , to live in their memories . My part at the present is to do this : and I shall do it , not so much to trumpet out her commendation , as to take a hint of something for your instruction , which may be useful . But I must intreat you to remember , that you do not use to lace or adorn your mournings : and therefore you have little reason to expect , any eloquent adorning , any Festival ornament in such a Funeral argument . My language must be black , and pathetical , sutable to our sad occasion : it must not be pleasing to the fancy in the fresh flowers of Rhetorick ; my language ( I say ) must be in black , but in black laid upon a ground of truth , which shall not blush for blame , speaking any thing besides , what I do really conceive . As I dare not do you so much wrong , as to paint or guild a rotten post : so I am willing to do her so much right , as to set a rich Pearl in Gold. To pass other circumstances , ( as that she was descended of an honest , and worthy Family , and of good quality : that She had a full and hopeful issue desending from her self , and such like circumstances , which I leave for Oratours ( as unfit for a Divine ) to meddle withal . ) All that I shall say concerning Her , shall be out of the Text , in which you may behold a true picture of her in all the lineaments of her : and out of it , you may be able to draw , and take a good pattern for your selves . The Byas of her spirit was toward God , and toward his Name ; whose lively Image she bare , graven in her memory , living in her desires , and ( beyond all pictures ) moving also in her endeavours to seek after God. The very quintescence of her spirit was carried this way , and that intimately , sincerely , universally , and constantly . With her soul she desired him in the night , and with her spirit she sought him in the morning : the light of the morning , and the evening star ( as sometime the Star did the Wise men ) conducted her to the Sun of righteousness . In mercies she was not wanton , but thankful and fruitful : In judgements ( as in a fatherly way of correction , She had a deep share , wherein being exercised with many years weakness , as those that knew her , knew very well , but yet in such fatherly dealings ) she shewed her patience , her perseverance , her prosiciency : and being a Mourner for the stobbornness of the wicked , she was a gainer likewise by them too : and all because she looked up to God , who sees and weighs all our paths . In which I have briefly recollected upon the matter , the sum of the whole things contained in the text : so that so long as this Text is in the Bible , and so long as the Bible is in the Church , and so long as any thing ( though unworthy ) of this Sermon remaines in your memories , she cannot want either a sweet memorial of her vertues in the book of God , or a stately Monument in the Church , and in your hearts too . Happily some may scoffe , and some may doubt , as though this commendation flew too high , or out of sight . To whom I shall briefly answer both . For the former . It is reported of two great Tragedians , learned and famous in their time : Sophocles , and Euripides . Euripides presented upon the Scaene all naughty women : and Sophocles presented all vertuous women : and the ordinary observation of the wits of the times was ( as men are apt to be vainly witted in these things ) they thought that Euripides that presented them bad , presented women as they were : and Sophocles that presented them good , presented them as they should be . If I had nothing else to say to the scoffs of any , but only this , I suppose it will be sufficient : I do beleeve fully , that I have presented her as she was : but howsoever you can take no hurt if you do but consider , that it is spoken as what you should be . I am sure , and I know I have presented what you should be . And for any that shall doubt yet , that it may seem to high . I would desire them only to consider this : I describe in the Text , the very temper and character of one that is truly godly ( such as I conceive her to have been ) and the truth is , there is none that is truly godly , but in some degree or measure must attain , and do attain to participate in a conformity with this Character : and therefore I have neither done you ( as I conceive ) any wrong , and yet done her right too . And ( to draw to an end , ) She hath left this honour behind her , that she lived beloved , and died desired . And , who is there here almost that suffereth not a loss in her ? Her Husband hath lost a loving wife that honoured him highly . Her children have lost a loving Mother , that loved them tenderly , that tendered them duly . Her servants have lost a loving Mistress , that governed them gently , and was every way beneficial to them . Her Brothers and Sisters , have lost a loving Sister , that answered them in their loves sweetly . Her Neighbours have lost a loving neighbour : full of courtesie to the rich , full of charity to the poor . And my self have lost ( I hope there is none here so weak to suspect , that I blast the living , to blazon the praise of the dead , or that I do rob or strip the living , to cloath the dead with their spoyles , but I think I may truly say , I have lost ) as truly and cordially a loving friend , as any she hath left behind : though I esteem many her Peeres , and I cannot complain of any . But to end all . Her gain in Christ countervaileth and sweetneth all our losses . She was a disciple of Love , she loved her Lord , and loved all his Saints and servants : and therefore I doubt not , that she was a beloved disciple , and resteth in the bosome of her Love : where not to disquiet her happiness , and detain your patience any longer , I shall leave her in that blessed place , and commend you to the blessing of God. THE EXPECTATION OF CHRISTS COMING : OR , A MOTIVE To a Holy Conversation . SERMON XVI . PHIL. 3.20 , 21. For our Conversation is in Heaven , from whence we look for the Saviour , the Lord Jesus Christ . Who shall change our vile body , that it may be fashioned like unto his glorious body , according to the working , whereby he is able even to subdue all things unto himself . IN the seventh verse of this Chapter , the blessed Apostle Saint Paul , exhorteth the Philippians , to be followers together of him , and to mark them which walk so as they had him for an ensample : And that he might the better direct them in the duty , ( the imitation of his ensample ) he sheweth that there is a great difference between others that pretended themselves to be the Apostles of Christ , and indeed were not , and himself : Many ( saith he ) walk , of whom I have told you often , and now tell you weeping , that they are the enemies of the Cross of Christ , whose end is destruction , whose God is their belly ; and whose glory is their shame , who mind earthly things . These ensamples he would have them to avoid : follow not such , but be ye followers of us , for our conversation is in heaven , from whence we look for the Saviour , the Lord Jesus Christ , &c. and follow those which walk , so as ye have us for an ensample : This is the example he would have them imitate . In the words you have these things considerable . First , What the conversation of these men was , whom the Apostle would have the Philipians to follow . Their conversation was a heavenly conversation . Our conversation is in heaven . Secondly , the reason or incouragement that they had to this imitation , to walk so heavenly , while they were on earth : because from thence we look for a Saviour , the Lord Jesus Christ . Thirdly , the benefit by that Saviour , whom they look for from heaven : He shall change our vile body , that it may be fashioned like to his glorious body . Fourthly , the means by which this great work shall be effected ; According to the working whereby he is able to subdue all things unto himself . For the first , ( to touch it only in a word ) there is from that , these two Observations clearly arising . First , That there is a heavenly conversation of the Saints on earth . Secondly , That while they are on earth , they are now stated in heaven . Our conversation is in heaven : He saith not only it shall be in heaven , ( though there it shall be perfected ) but it is now in heaven , in regard of our present state and possession . Concerning the first , that the Saints on earth have a heavenly conversation . You must know , that the word here Politeuma , translated conversation , signifieth such a course of life , and of traffique , as is in Cities and Corporations , where many are knit , and united together in one common society , in one common freedome : Our conversation is in heaven ; that is , we have a kind of heavenly traffique , a heavenly trade , while we are upon earth . There are divers things wherein there is an agreement between the carriages and conditions of men in Cities , and Societies here on earth , and this of the Saints of God , that have their conversations in heaven . I will only in brief run them over , this being not the thing that I purposely aym at . First , in Cities and Corporations there is a Register , wherein the names of the Free-men are inrolled . So in heaven also there is a Register , a certain book of Records ( as it were ) wherein are written the names of as many , as God hath appointed to life : Rejoce not ( faith our Saviour ) in this , that the divels are subdued unto you , but rejoyce , that your names are written in heaven : And all that are not found written in the book of life , are cast into the lake that burneth with fire and brimstone , Rev. 20.15 . God in his secret counsel and purpose , in his special providence and love , takes notice of all his servants , even of their names , and he hath them as sure , as if they were written down in a book , there is not one man that cometh to heaven , but the Lord knows him already to be a man ordained to that estate and condition . Secondly , as in all Cities and Societies , there is a certain law whereby they are all governed , in obedience to which they live . So there is a law whereby all the Citizens of heaven , all the houshold of God are governed , that law which the Apostle Saint James calleth the royal law : a law which commandeth the very spirits of men : a law that disposeth the whole man to a heavenly frame , and subjection to the will of God , the great King of Heaven ; so that a man while he is here below , by degrees is drawn off from the world in his affections , and disposition , and carriage : and madesutable and conformable to the rule of righteousness . Thirdly , as in all Cities , there is a kind of safety and security to those that dwell there , not only as they are incompassed with walls , but also as there is watching and warding , some waking while others sleep to keep the rest in safety . So in this heavenly society : the Angels pitch their Tents about those that fear God : nay the Lord himself is the Shepheard of Israel , that neither slumbereth nor sleepeth : while men oppose them , God defends them : while men are labouring and plotting , and devising against them , and they ( it may be ) are secure and fear no danger ; God disperseth and disappointeth a thousand projects intended against his servants . It was so with his own people Israel : while they were in the plains , securely lying in their tents : there is Balack and Balaam consulting upon the mountains how to curse them : but the God of Israel that is above the mountains , that sitteth on the highest Heavens , he ordereth the matter so , that Balaam for his life , ( though he might have had all the wealth and honour of the Kingdome ) could not pronounce one curse against Israel , because God had said to him that he should not curse . Fourthly . As in Cities and societies on earth , men have communion and society one with another , the less have interest in the greater , and the greater in the less , and all have interest one in another : the inferiours receive from the superiours , protection and provision , and the superiours , receive from the inferiours , subjection and submission . So it is in this heavenly Corporation , in this spiritual Jerusalem : Jerusalem is a City at unitie in it self ; There is a communion and fellowship , that the Saints have with God the Father , with Christ , with the Angels , with the Saints in heaven , and one with another on earth . With God the Father : they have an interest in him , as subjects of his kingdome , as servants and children of his family : there is not the meanest subject in this kingdome , but he may make his request known to this Prince : there is not the least servant in this Family , but he may make his complaint to this Master : they may ( as children ) go boldly to the throne of grace , and make their request known unto him , though it be but in sighes and groans . Hence it is that God takes notice of them , your heavenly Father knoweth that you have need of all these things ; and therefore he will supply them : If you that are earthly can give good things to your children , how much more shall your heavenly father give good things to them that ask him . They have interest in Christ also : he is their Intercessour , therefore hence it is , that he is said , to sit at the right hand of God , making intercession for us : He is their Advocate ; if any man sin , we have an Advocate with the Father , even Jesus Christ the righteous : He is their Lord and Captain , the Captain of the Lords Army , to defend his Church ; Michael , the great Prince standeth up for the children of his people . They have interest also in the holy Ghost , the third Person in Trinity , they have not only , the love of God the Father , but the communion and fellowship of the holy Ghost , as the Apostle wisheth for the Corinthians . Hence it is that the Holy Ghost is ready to help their infirmities , to in able them to put up their requests , when they know not how to pray as they ought . Hence it is that he sanctisieth them , and therefore they are said to be Born again of water , and of the spirit : that he comforteth them , therefore he is called the holy Ghost the Comforter . As the Saints have interest in the three Persons in the Trinity , in respect of their dependance upon them , so the blessed Trinity hath an interest in them also : If I be a Father , where is my honour ? if I be a Master , where is my fear ? Because they acknowledg God to be their Father , they honour him , because they acknowledg him to be their Lord , they fear him , &c. They have interest in the Angels also : Hence it is that they are called , Ministring spirits sent forth for the good of the Elect : They were Christs messengers , his Angels , and now they are made Messengers , Angels to the Saints , therefore faith Christ , Offend not one of these little ones , for I tell you , that their Angels behold the face of my father in heaven●… . They have interest in them , not as worshippers of Angels , which the Apostle condemneth , Coll. 2. as foreseeing to what a height Popish superstition would rise in this kind : I say ; not to worship them , to invocate them , to pray to them , we know no such will-worship which is without the rule . We have an Angel comforting Hagar ; we have an Angel defending Elisha ; we have an Angel incouraging Jacob ; we have an Angel carrying Lazarus into Abrahams bosome : But we never had any Angel that stood in this place , to have worship and adoration . This indeed the Angels have from us , imitation of their obedience , we pray , thy will be done , on earth as it is in heaven . They have interest in the Saints also : yea , in those that are dead : not as though they paayed for us : yet they have a common desire of the welfare of the whole Church ; The souls under the Alter cry , How long Lord , holy and true , wilt thou not avenge our blood on those that dwell upon the earth ? All the Saints departed , their souls cry to God to finish these dayes of sin , and hasten the coming of Christ . And besides this , this further benesit we have , that we are all members of the same body ; there is a gathering under one Head ( as the Apostle calleth it ) under Christ : they are the superiour members , we the inferiour , all joyned under one common Head. Lastly , the Saints on earth have interest one in another : by vertue of this communion they have interest in the prayers , in the gifts , in the wealth one of another , sofar as necessity and love requireth . Fifthly , and lastly , as in earthly Cities , and Corporations , there is trading and traff quing , buying and selling , &c. So here , this heavenly conversation consisteth in a kind of heavenly traffique , ( as the word importeth ; ) We either are all , or should be all heavenly merchants , even here upon earth . The kingdome of heaven is compared , to a treasure hid in a field , which when a man findeth , he hideth it , and for joy departeth , and selleth all that he hath , and buyeth that field . It is compared to a Pearl , which when a man descrieth the excellency of it , he giveth all that he hath to possess that Pearl : There is a heavenly thing , that is worth all that we can give , and it must be bought too . It is our Saviours counsel ; come buy of me , yea , come buy wine and milk without money , without price . It must be bought : but bought without money : there is nothing that is subject to corruption , that can buy heavenly things : Buy of me eye-salve , that you may see , and gold that you may be made rich , and garments , that your nakedness may not appear . This must be bought , but what must we give for it ? Christ tels us ; he saith that he himself is the Pearl , the treasure , and that which we must give for him , is no more but this ; Let a man deny himself , and take up his cross , and then follow him . He must deny his worldly pleasures , his carnal affections , the love of his lusts , he must renounce his sins ; If thy right hand offend thee , cut it off and cast it from thee ; if thy right eye offend thee , pluck it out and cast it from thee : What is that ? that a man should dismember himself ? No such matter ; What then ? To do that which a man accounteth as harsh a peece of work , as to pluck out his eye , or cut off his hand ; that is , to mortifie his carnal affections , to part with his sweetest lusts , which a man holdeth as dear , and sets as high a rate upon , as on his right hand , or his right eye ; there should he no sin so precious , no gain so sweet , no pleasure so delightful , but a man should be willing to let it for Christ : there should be no worldly thing whasoever , that a man should so set his heart upon , but if persecution for the Gospel should come , he should be contented to leave it for Christ , and in the mean space to let his affections hang loose to it , that whensoever Christ shall call him to part with his estate , with his contentments , with himself , he may let all fall for his sake , and the Gospels . This is the heavenly traffique of a Christian . I might here lay down some tryals , by which men may be able to judg of themselves in this particular , whether their conversation be in heaven . I will instance but in some generals , because I hasten to that I principally intend . See how thy affections stand ; such as is a mans mind , such is the man : such as is a mans affection , such is his conversation : a heavenly affection argueth a heavenly conver sation ; a heavenly conversation , presupposeth a heavenly affection : for it is impossible for any man to walk in a heavenly course , but he that is of a heavenly mind . It sheweth the errour of those men that think , that that pitch of holiness , and careful walking with God in newness of life , is too strict a point to be pressed : what ( say they ) will you have us to be Saints ? are we not men ? shall we not have infirmities still ? Yes that thou wilt , when thou hast done what thou canst . But here is the thing : What is the bent of thy heart ? what is the strength of thy mind ? what is the endeavour of thy whole man ? which way are thy affections carried ? What dost thou mourn for most ? what dost thou rejoyce in most ? what dost thou hope for most ? According to thy affections , so will thy labour and endeavour be . A heavenly heart sorroweth most for sin , a heavenly affection rejoyceth most in Christ : Many say : who will shew us any good , but Lord lift thou up the light of thy countenance upon us : thou hast given me more joy of heart then they had , when their corn , and wine , and oyle abounded . A heavenly affection hopeth most for heaven , and that not so much , that thereby he way be released from worldly troubles , as that he may be possessed of those heavenly joyes , that are to be had in the presence of God , and in a perfect communion with him ; that he may be freed from sin , and fully brought into the glorious liberty of the sons of God. And this is that which stirreth him up with all industry and endeavour , and carrieth him along mainly , and chiefly to seek after , not the wealth , and honour , and pleasure of the world , but how he may get into the Covenant of grace , and an interest in Christ , how he may attain evidences of heaven , and testimonies of the love of God. He speakes of heaven , as the worldly man speaks of the world . A worldly man speaks of the world , and the world heareth him ( faith Christ ) every table ringeth of his worldly talke ; every company soundeth of his worldly affections ; in every meeting he sheweth his worldly disposition . So a heavenly-minded man is alwayes talking of heavenly things : alwayes labouring to draw heavenly uses out of earthly things : let crosses come , he can draw comforts from thence , he makes them means to take off his heart from the world , to set it more toward heaven : as Noahs Arke , the more the waters increased , the neerer it was raised to heaven : so a heavenly man , the more worldly crosses come , the higher his soul riseth toward heaven : the worldly man sinketh under afflictions , but he is lifted up neerer to Christ . This is a heavenly conversation . But I will not stand on this . The second thing which I told you was observable from the first part of the Text , was this ; That in this very life , the children of God are stated in a heavenly condition . Our conversation is now in heaven , faith the Apostle . When a man is brought by repentance and faith unto Christ , he is brought into a heavenly state : actually possessed of heaven . And that in two respects ; In respect of right and title . In respect of possession . First in respect of right and title , and that also first in respect of Election : God hath elected them to it . Secondly in respect of vocation : they are begotten again to a lively hope . They have now the Word which giveth them a promise of heaven . They have now the spirit , which is the seal of their inheritance , you are sealed by the spirit of Promise , to the day of redemption , Eph. 1.13 . Secondly , in regard of possession : they are now already in present possession , not in full possession , but in present possession : A possession not in themselves , but in Christ , by vertue of the union and communion they have in him . By the union and contract that is between Christ and the soul ; Christ is become the Husband , the Christian the Spouse . So that as a Wife if her Husband should travel into a far Countrey , and in her name should take possession of those lands , that were left her by her Father , the Wife now is possest of those lands , in her Husband , who in her name hath taken possession of them : so Christ entring into heaven , hath took possession of heaven , which is given to us by the will of God ; It is your Father pleasures to give you a kingdom : Christ hath possessed it in our name : I go ( faith he ) to prepare a place for you : and it is my will that they be where I am : I go to my Father , and your Father ; to my God , and your God. All that Christ hath in heaven . He hath it for us : He is gone before , that we may follow after : we cannot possibly lay claime to heaven , we cannot hope hereafter fully , and personally to possesse it , if Christ had not first taken possession of heaven for us . The Use of this in a word , shall be to stir up every one to look to his hope of heaven . It is usual for men to profess their hope to be saved , and scarse any , but they will say , they hope , if they die , they shall go to heaven . Yea , but thou must now possesse it , if ever hereafter thou mean to enjoy it : and thou must possesse it first in Christ : thou must be united to him by faith and love : those are the bonds whereby the Spirit of God , tyeth us unto Christ : therefore Christ is said to dwell in our hearts by faith . Which shewes the horrible presumption of many , and how they add to their other sins this , that they presume that they have right , and title to heaven , and yet are not united to Christ by faith : as if a man should give out , that he were the heir apparant to a Crown , or the son of a King , and yet nevertheless should indeed be the son of a Beggar , and have nothing to shew for his pretended title to the Crown and Kingdom : what would this be accounted , but high treason against the King ? What a height of sin is this that is in many men , which to their other sins add a presumptuous claim to heaven , when they have no right to it ? I Remember , that in the time of Ezra , we shall read of many , that laid title and claim to the Priest-hood : but Ezra searched the book of the Genealogies , and finding none of their names Registred there , he presently concluded that they were none of the Priest-hood , therefore they were accounted polluted , and put from the Priest-hood . If any man lay claim to heaven ; God will search his book of Genealogies ( as it were ) he will search the Register of heaven , and if he find that his name be not inrolled there , if he be not found to have interest in Jesus Christ , all will be nothing , he shall be cast out to his greater confusion . This should therefore stir up every one to make good his claim to heaven now : either now to be possest of heaven , now to sit in heavenly places with Christ , ore lse look not to come to heaven afterward . But to leave this , and to come to that I mainly intend , namely the Argument , or reason , or ground , of the Apostles heavenly conversation . Our conversation is in heaven , from whence we look for the Saviour , the Lord Jesus Christ . The Apostle observeth here a kind of speech , and that which seems not so Gramaticall : that he may thereupon build a sound and substantial truth in Divinity . He had said before , Our conversation is in the heavens , in the Plural number : but now when he speaks of Christs coming thence , he speaks of it in the Singular number , Our conversation is in the heaven , from whence , from which particular place , We look for the Saviour , the Lord Jesus Christ . Of purpose to shew us thus much : that though Christ in respect of his Deity , and divine nature he be in all places , filling heaven and earth : yet in respect of his bodily presence , he remaineth now , and so will till his second coming ( which the Saints look for ) in heaven . Against those Ubiquitaries , that will have the body of Christ to be every where : In Heaven ( say they ) visible ; in this place invisible . The Papists hence build the Doctrine of Transubstantiation : they will have the body of Christ , even that very body that was born of the Virgin , to be now Bread , and the bread turned into it . The Lutherans will have the same Body about the bread . No , faith the Apostle , there is no such matter : from thence , from that very place , that very individual , particular , single place , from the third heavens , where the body of Christ is , We look for the Saviour : he remaineth there , and so will continue till his coming to Judgement . So again in another place , Collos . 3.1 . Set your affections on things above , where Christ sitteth at the right hand of God ; Above , that is in heaven , where Christ sitteth , and continueth , and will remain till his second coming . Our Saviour told his Disciples in the dayes of his flesh , that the poor they should have alwayes with them , but me ( faith he ) you shall not have alwayes . If this be true that they say , then Christ hath not said true , for he is still in respect of his bodily presence , and hath been , alwayes , with us . But I let pass that . The thing I note hence is this ; That that which most soundly , and effectually settleth the heart of a man , in a heavenly conversation upon earth , is the looking for the Saviour of the world , even the Lord Jesus Christ to come from thence . I say , there is nothing that so settleth the heart of a man in a heavenly conversation upon earth , nothing that makes him so heavenly minded , nothing that ordereth him in so heavenly a course , as this , if he rightly look for Christ to come from thence . That you may conceive this the better , you may please to take notice , that there are two things included in this point . First , that all the Saints of God , while they are on earth , their continual expectation is , for Christ to come from heaven . Secondly , that nothing is so effectual to settle a man in a holy course while he liveth on earth , as this expectation . These two things I will open to you at this time . The first ( I say ) is , that the Saints and servants of God while they are on earth , do continually expect and look for the Saviour of the world , even the Lord Jesus Christ to come from heaven . By the coming of Christ , you must understand his second coming to judgement . For there is a threefold coming of Christ . A twofold coming in his Body ; and one by his Spirit . The first , was the coming of Christ in the flesh , when he came to take our nature upon him , and to be born of a Virgin. The second , is the coming of Christ by his Spirit , so he cometh continually , and daily in the hearts of men , in the preaching of the Gospel in vertue and efficacy . His last coming , and his second coming in respect of his body , is when he shall come to judgement . Never look for the coming of Christ in his body upon earth in the sight of men , till that great day come , when the Lord Jesus shall come with thousands of his Angels , in the glory of his Father . Now then this being the meaning of it : we will prove it . And first , that it is the continual expectation of all the Saints of God , and the continual desire of their hearts , their continual waiting , is for the second coming of the Lord Christ . As it was before the first coming of Christ in the flesh , so it shall be before his second coming . Before the first coming of Christ , after the promise was made to Adam , all the expectation and hope of the Fathers , and Beleevers , was this , when the great Messias would come : and therefore faith Jacob , I have waited for thy salvation ; and David , I have longed for thy salvation , meaning Christ , the Saviour of the world : and the Church groweth to a kind of holy impatiency ; Oh that thou wouldest break the heavens and come down . And immediatly upon the time of Christs coming , there were alwayes holy men in those times , that were stirred up with a continual expectation of it , and therefore it was made a mark of a good man in those dayes : It is said of Joseph of Arimathea , and Simeon , and of divers good women , as of Anna and others , that they waited for the consolation of Israel ; they continually waited and expected , when the great comforter , and Saviour of his people would come . So shall the second coming of Christ be : from the very time of his Ascension into heaven , to the time now , and to the time of his last coming to Judgement , all the eyes of men will be towards him : When I am lifted up ( faith our Saviour ) I will draw all men after me ; which though it be there particularly understood of his lifting up upon the Cross ; yet it is intended in general of his Ascension into heaven . So that as after the promise was given of the Spirit ; The Disciples waited for the receiving of the gift of the holy Ghost . So it is now , and will be , since the holy Ghost is already given , there remaineth nothing to be looked for , but Christ himself in his second coming to finish all these dayes of sin . And that this is the disposition of all the servants of God , appears by divers places of Scripture , 2 Tim. 4.8 . faith the Apostle there ; Hence forth there is laid up for me a crown of righteousness , which the Lord , the righteous Judge , shall give me at that day : and not to me only , but unto them also that love his appearing . The Apostle here makes a description of all those that shall be saved , and he faith , they are such as love the appearing of Jesus Christ ; now that which a man loveth , he desireth , and looks , and longs for . And in Heb. 9.28 . Christ died once for many , and unto them that look for him , shall he appeare the second time unto salvation . Salvation is brought : to whom ? to all those ; and only to those that look for the appearance of Christ . Therefore it is said of all the Beleevers in Heb. 12. That they saw things that were invisible , and that they had an eye to the recompense of reward , and that they saw the promise a far off . They looked still for those things that were to appear by Christ . This I suppose is sufficiently confirmed by the Scripture , let us therefore make some use of it . Try now what comfort thou hast in the expectation of that great appearance of the Lord Jesus here spoken of . This is the most infalible ground , and undoubted evidence , and testimony of the truth of grace now , and assurance of glory hereafter : if God have now stirred up thy heart in faith , and holy affection , to look for , and to long and waite for the appearance of Jesus Christ . Without this there is little love to Christ . The Church in Cant. 1.2 . sheweth her love to Christ , Draw me ( saith she ) and we will run after thee . And chap. 2.4 . Stay me with flaggons , comfort me with apples , for I am sick of love : and chap. 5. If you find him whome my soul loveth , tell him I am sick of love . If thou be of the disposition of the Church , thou wilt , out of love to Christ , desire nothing so much , as to enjoy the presence of Christ : The Spirit and the Bride , say come , and let him that heareth , say come : the Spirit faith come , and the Bride ( because she is stirred up in the same affection by the Spirit ) she faith come too . Christ faith to his Church , I come , and the Church she faith again , Come : Here is the agreement between Christ and his Church , and the same disposition is in all the members of Christ , a waiting and longing , and desiring for the coming of Christ . There are many that pretend they wait , and desire for the coming of Christ . When a man is under any affliction , or in any trouble , then , Oh that Christ would come and end these troubles . You shall here a man that is abused , and wronged by the oppressions and injuries of others , and by the unrighteous dealings of wicked and ungodly men , crying out , Oh that Christ would come and put an end to these evil times . Yea , but if thou hast this desire of Christs coming , that is in a man of a heavenly conversation . It will appear in these three things . First , it will appear by the Ground of it . What are the grounds of thy desire ? what are the motives that incourage thee , to long for the coming of the Lord Jesus ? That which is the ground of faith , is the ground of hope : that is the promises : Faith is the ground of things hoped for : and the Word and Promise are the warrant of Faith : Faith and Hope look both on this , the free promise of God : so it is said of Abraham , that be beleeved above hope , because be knew that be that promised , was able to do it . There is the first thing then : Faith is the ground : there is none but a true beleever , that can indeed aright wait for , and desire the coming of Christ . But this will appeare more in the second thing , and that is , by the companion of this expectation of Christs coming , when it is right , and as it should be in the soul of a Beleever . The first companion of it , is Patience : If we hope for that we see not , then do we with patience wait for it ( faith the Apostle , Rom. 8.25 . ) If we have hope , and expectation of Christ coming , if it be right , it will stay the heart , and calm and quiet the spirit , in the middest of all injuries and crosses , and afflictions in the world ; it will make us to wait with patience : He that beleeveth will not make hast . When a man beleeveth that there is a time when Christ will put an end to all these things , it is that which mortisieth and subdueth the rising of his spirit , and discontentedness in afflictions , it makes him possesse his soul in Patience . There is a kind of impatient waiting of men , in the middest of discontent and revilings , and evil speakings , and threatings of others : and then , Oh that Christ would come . But when Faith works kindly in the soul of a man : there is a calm composedness of heart : a submission to God in the present tryal : and yet nevertheless a rejoycing , in hope of the coming of Christ , and of that glory that shall be revealed . That is the first thing , there is Patience accompanying it . The second thing that accompanieth it , is Love. No man can in truth and aright , hope for , and wait for the coming of Christ , but he that loveth Christ and his coming . Now this Love must be grounded on our taste of Gods love : Not that we loved him , but that be loved us first , ( faith the Apostle ) no man loveth Christ , but first he is loved of Christ : no man loveth God , but first he is loved of God : and the taste and relish of Gods love in my soule , works love to God again : as from the heat that cometh from the Sun , there is a reflection that boundeth back again to the Sun : so Gods love in us reflects love to God again . This Love will appear in the secret sighings of the heart : All the creatures groan ; yea , we also sigh in our selves ( faith the Apostle ) waiting for the adoption , even the redemption of our bodies . There is , I say , a secret sighing of heart , and that not only in the time of trouble and affliction : but in the time of comfort and prosperity , when a man hath abundance of outward things about him , yet then , because his love is set upon Christ , and the perfection and end of love , is the fruition of the object loved , therefore there is a sighing , a holy discontent , as it were , a kind of yearning of the heart toward Christ : When shall I come and appear before God ? ( faith David ) how long Lord , how long ? ( faith the Church in the Revelation ) If a man love Christ , and his coming only , because it shall end those miseries , and those troubles that are upon him in this life : this is not so much love of Christ , as love of a mans self , of his own ease , and peace , and rest . But the love of Christ is this , when for the injoying of himself , I long for the fruition of him whom my soul loveth , and I account nothing amiable in comparison of Christ , nothing delectable , nothing comfortable , nothing sweet to Christ : this is it that putteth the soul out of taste , and relish with any thing , makes it sigh , as it were , under the enjoyments of all the comforts of this life , and long for the appearance of Christ , because then he shall he perfected in the perfect enjoyment of Christ himself . This is that love of Christ , that is accompanied with Faith in a Christian , and hope , and expectation of his coming . Now then , if thou wait for Christ in truth , how cometh it , that thou dost not love him ? thou caust not wait for him aright , except thou love Christ himself , and for himself . And if thou love Christ , it wil appear , by thy care to walk in Christ : to derive virtue from him in all holy actions , to derive all heavenly wisdom , all heavenly disposition of heart from him : to please Christ in all thy waies , to do that whereby thou maist approve thy self to God in Christ . This is the disposition of a heart loving Christ , and this is that loving of Christ for himself , and in himself that giveth me assurance , that I love the appearance of Christ . That is the second companion of this waiting for Christ , if it be right , there is a love to Christ . The third and last companion of a mans waiting for Christ , is the continual affection of the heart , those same ejaculations , that intercourse , that holy and heavenly communion which the soul hath with Christ here . First in his ordinances , having a holy communion with him in them , waiting at the Posts of the door of wisdomes house , to here what Christ ( who is wisdome it self ) will speak to us : waiting if that he will come now ( in the ministry of his Word ) in his Spirit , whom we hope to enjoy fully in glory : Waiting for him likewise in the Sacraments to receive a further confirmation of our faith in him : waiting for him also in prayer , to receive further consolation and strength from him . Thus Annah it is said , that She was one that waited for the consolation of Israel , and served God in the Temple in prayer day and night . So where there is a waiting for Christ , there will be a continual intercourse of the soul with Christ , a heavenly and holy communion with him in duties . Dost thou wait for Christs coming , and yet run from Christs ordinances ? How can these stand together ? There is no man that can ever wait with comfor for Christs coming in glory , but he that now waiteth upon Christ in his ordinances . If thy delight be in holy duties , in the worship of God , and that in such religious performances thou waitest for a further conveyance of the Spirit of Christ into thee , thou hast warrant to wait for , and to expect with comfort the second coming of Christ . Try your selves therefore by these things . It is not every one that faith , I would that the Lord Jesus would come , or I would that these dayes were full , and finished . It is not every one that saith thus , that rightly looks for , or desires the coming of Christ . But he that thereby becometh patient , and stayes , and composeth his heart in a calme and quiet temper in the middest of all crosses , and troubles , and afflictions that befal him , and that upon this ground , because Christ will come and put an end to my sin , as well as to my sorrow , therefore I will wait with patience till he come . And again , he that loveth Christ , that sigheth for his coming ; and he that now delighteth in his ordinances : this man only waiteth for the coming of Christ . There is yet a third Tryal , and that is , the effects and fruits of our waiting for the coming of Christ : And that is threefold ( to go no further then the Text. ) The first is , a heavenly conversation . The second is , a mans resting on Christ as his Saviour and Lord. The third is , the change of the body , which shall be in the great day , when the soul and body shall be united together , Who shall change our vile body , and make it like his own glorious body , &c. But the main fruit whereof we are now presently possest , is a heavenly Conversation . And so I come to the second particular included in the observation before propounded , viz. That nothing is so effectual to settle a man , and to dispose him to a holy and heavenly Conversation here on earth , as the right looking for the second coming of Christ . That this is true , you shall see it brefly , how the Saints of God upon this very ground have been wrought , and incouraged to a heavenly conversation in all the parts and degrees of it . First of all , yee shall see , that this is that which mortifieth the secret lusts and corruptions of the heart . A man will never set soundly , and in truth , to the mortification of his inward corruptions , that doth not in truth out of love to Christ look for his second coming . And the very reason why many are so dull and dead , and backward to this work ( for want whereof they cannot lead so heavenly a conversation , upon earth ) is this , because they do not with love to Christ look for his second coming . And that this is so , it will appear by divers places of Scripture . Set your affections ( saith the Apostle ) on things that are above , where Christ sitteth at the right hand of God : And he doth not only say so , but Mortisie therefore ( saith he ) your earthly members . Wherefore should they mortifie their earthly members ? because Christ sitteth at the right hand of God ; upon whom ye look , upon whom the eye of your faith is fixed : mortifie your members . For what is that that makes a man in truth to dispose and frame his heart , to be fit to stand in the number of those that are clothed in white Robes at the second coming of Christ , but even this consideration that none shall appear then with comfort , but such as now walk in holiness of conversation ? Certainly that man that doth with delight expect his second coming , he will be most careful to fit himself for the receiving of Christ , and most diligent in setting himself to the mortifying , and subduing of his corruptions , that so he may walk before him in all holiness of life . A man that expects the coming of a King to his house : will he therefore be secure , and do nothing because he knows certainly that the King will come ? No surely , he will therefore , because he is sure that he will come , make ready and furnish his house , that it may be fit to receive him when he doth come . Even so , because I expect the coming of the great King , the King of glory ( as he is called in Psal . 24. ) I will now open my everlasting gates . I will now labour that he may possess my soul , I will now cleanse my self from all filthiness , and pollution of flesh and spirit . Therefore the Apostle Saint John having said , We are now the Sons of God , and it doth not yet appear what we shall be , but we know , that when he shall appear , we shall be like unto him : for we shall see him as he is . He presently inferreth , Every man that hath this hope in him , purifieth himself , even as he is pure . He that hath this hope , that he shall be with Christ , that he shall see him as he is , he will be careful to purifie himself , as Christ is pure . This is the dispositton of a man that truly longs , and rightly looks for the coming of Christ , he will be careful to purifie himself . A man that expects to be raised to some great and eminent place in the Court , he will be careful to fit himself with those necessary requisits that may make him capable of it , and enable him to go through it with credit and comfort . So he that expects to have this great honour of the Saints , to be of the number of those that receive glory and happiness , and comfort by the second coming of Christ : he will be careful to purge his heart from all corruption , that it may be capable to receive that comfort . What daunts a man at the apprehension of death , and makes him have no delight in thinking of Judgment to come ? but the guilt of secret sins , with which he hath been , and is so unwilling to part . It is impossible for any man to look with comfort upon the approach of Death , and to take delight in , and desire the second coming of Christ , but he who upon this ground is careful to purge his heart of all secret corruptions and lusts whatsoever . This is then the first thing wherein it doth appear , that the looking for the coming of Christ , is a special means to work us to a holy and heavenly conversation . Secondly , as this is that which mortifieth the secret lusts , and corruptions of the heart , so it is that also which mortifies our worldly affections . For what is it that will subdue in the heart , and purge out of it the love of the world , and worldly things but this , the looking for , and expectation of a better estate to be had in Jesus Christ at his second coming ? What is it that makes men hold the world so fast ? What makes them so gripple of the earth , and to cleave so close to the things of this life ? But because they have no comfortable perswasion , and expectation of a better estate afterwards . Certainly he that on a right ground , and upon good warrant can expect with comfort the second coming of Christ , he careth nothing for the things of this life . Therefore faith the Apostle ; If you be risen with Christ , seek those things which are above , where Christ sitteth at the right hand of God ; because , Christ sitteth at the right hand of God , therefore set your affections there : But how shall we come to set our affections there ? Set them not ( saith he ) upon the things of the earth . It is necessary that the soul of a man should have something or other to fasten upon , some object to take up its delight and joy : and he that cannot have joy and delight in better things , in things above , he looks for it in things below : and the reason why he so cleaves to , and clasps , and huggs with delight the things below ; is because he hath no better things to think of , to hope after . He that hath a better inheritance to hope for , will easily let fall these things , and his affection to them , because his hope is in Christ who shall make him glorious at his second coming . You see then the necessity of it in this second respect . But to go further ; it is necessary also for the avoyding of any evil , of any sin in the act . What is it 〈◊〉 makes a man regulate and square his course of life according to the rule of 〈◊〉 , so that he avoids the corruptions that are in the world through lusts ? But this looking for the second coming of Christ . This Argument John the Baptist used to press upon his hearers the Doctrin of repentance , because the king dome of God was at hand . This is that upon which Saint Peter groundeth his exhortatoin unto the people , Acts 3.18 . Repent ( saith he ) and be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the Lord : Therefore repent , and return unto God , do away your sins , because there will a time of refreshing come , and you had need then to be found in another hue , in another state , then in your old rotten withered condition and sinful lusts . This is the Argument that the Aposte used to the Athenians to bring them from Idolatry to serve the living God , because God hath appointed a time to judg the world in righteousness , by that man whom ho hath ordained . Even for that reason , because God hath appointed a time to judg the world in righteousness , therefore they should turne from their Idols to serve the living God. There is nothing that doth so unbottome the heart , nothing so shakes and looseneth a mans hold of sin and unrighteousness , as the consideration of Christs coming to Judgment . What will it boot me ( will the soul reason ) to keep my sins when Christ will come to judg me for my sins ? What shall I get by going on in a course of sin , when I can look for nothing then , but a sentence of wrath to be denounced against me ? This then is that that doth settle a man in a holy conversation in that respect . Nay fourthly , this is that also which quickneth a man to the practise of all holy duties in his place , both in his general and particular Calling . It is the very argument which the Apostle Saint Peter useth , to stir us up to holiness of conversation ; Seeing ( saith he ) that all these things shall be dissolved , what manner of persons ought we to be in all holy conversation and godliness , looking for the coming of the day of God , wherein the heavens being on fire shall be dissolved , and the elements shall melt with fervent heat . As if he should have said : Look now about the whole world , and see what it is that now can comfort you , if you be such as go on in a course of sin : It may be you will say , I fear not much , for I have many friends : Yea , but all these shall die . It may be thou hast store of lands ; but all that shall be burnt with fire . It may be thou hast many pleasures : but then there shall be nothing but Judgment . The coming of the Lord , that shall then put an end to all these , and turn the course of things , the expectation thereof is a special means to take us off from a course of sin , and put us on to a course of obedience , to make us walk in another kind of fashion while we are in the world . Therefore the Apostle Saint Paul when he would ●…ir up Timothy to the work of the Ministry , what is the Argument that he useth ? I charge thee before Christ , who shall judg the quick and the dead . As if he should say ; there shall be an appearing before the Lord , and therefore if thou wilt give thy account up with joy at that day , I charge thee to look to thy Ministry . So may I say to every man in his place ; I charge thee that art a Master of a Family , look to the business of thy family , to the salvation of the souls of thy people . I charge thee that art a father or a mother , to look to the salvation of the souls of thy children . I charge thee that art a Christian , to look to the salvation of thy own soul . And how is the charge ? I charge thee before the Lord Jesus Christ , who shall judg the quick and the dead . Because there shall come a time , when both thou and they shall be present before Christ at his appearing ; therefore if thou wilt have comfort in them , and in thy self , and in Christ ; be careful to do the duty that concerns thy place , Looking for the coming of the Lord Jesus . So then you see in this respect also there is nothing so forcible an Argument to settle a man in a holy conversation , in a heavenly course as this , for a man alwayes to look for the second coming of Christ . Lastly , there is nothing fixeth a man so constantly in a holy course as this . Our conversation ( faith the Apostle ) is alwayes in heaven . We alwayes walk on earth as those that aspire to heaven , because we alwayes look for the coming of Christ . Wert thou carefnl to serve God yesterday ? do it to day also : it may be Christ may come now and take thee away by death to day , and there is no preparation for judgment afterward . Little children ( saith Saint John ) now abide in him , that when he shall appear , we may have confidence , and not be ashamed before him at his coming . What is it that giveth a man boldness , and takes away shame from him at the coming of Christ ? What is the reason that a man hath not that spirit of fear and trembling upon him , that shall be upon the hearts of all those that go on in sin , when they shall cry to the mountains to fall upon them ? but this , that he hath continued in a holy conversation , and constantly walked before the Lord with an upright heart . I have finished my course ( saith the Apostle ) I have fought a good fight , I have kept the faith , hence-forth is layd up for me a crown of righteousness , which Christ the righteous Judg shall give to me , and to all them that love his appearing . Still the servants of God have incouraged themselves to persevere in a holy course , from the expectation of the coming of Christ , that will give them a reward for their constancy in his service . It is the Argument that the holy Ghost useth to the Church of Philadelphia , Rev. 3.11 . Hold fast that thou hast , and let no man take thy crown . As if he should say , There is a time coming when Crowns shall be given : but to whome ? to those that hold out , that persevere in a godly course , Be thou faithful to the death , and thou shalt receive a crown of glory . This is that , I say , that will make a man go on , will make him that is good in youth , be good in age also ; because whensoever he dieth , he shall receive his Crown . This will make a man that he shall not begin in the spirit , and end in the flesh : this will make him , that having put his hand to the plough , he will not look back ; because he no further looks for comfort in the appearance of Christ , then he hath had care to walk on constantly in a good course . Thus you see the point proved to you , that a Christian soul hath a main benefit by his looking for the second coming of Christ ; and that this is it that makes him careful to mortifie his secret lusts : that this is it that makes him careful to purge himself from worldly affections : that this is it that makes him industrious to avoid evil courses : that this is it that makes him diligent in good actions ; that this is it that makes him constant , and to persevere to the end in all holy wayes , and in avoiding of all evil : because he looks for , and waites for the coming of Christ . Now then take this for a main tryal of your selves , concerning the former point . Whether you can with comfort looke for the coming of Christ or no ? There shall be abundance at that day , that shall hang down their heads : I saw ( saith Saint John the Divine ) the Kings of the earth , and the great men , and the rich men , and the chief Captaines , and the mighty men , and every bond-man , and every free-man ( men of all sorts ) hide themselves in the dens , and in the rock of the mountians , and said to the mountains and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the Lamb , for the great day of his wrath is come , and who shall be able to stand ? Would you therefore hold up your heads with comfort and with joy ? that when you hear a Funeral Sermon , it might comfort you to think , It will not be long before my time shall come , before my time shall be ? would you in truth have freedome from the fear of death , which Christ hath purchased ? ( for he tooke upon him the same nature , because the children were partakers of flesh and blood , that he might free them , who for fear of death were hold in bondage all their life . ) Would you have comfort in Christs coming to Judgment ? See how effectually this works in you . Is it thus effectual , that because you look for Christs coming , therefore you prepare your selves ; therefore you purge out your lusts and corruptions , because there shall be nothing then ( when the secrets of all bearts shall be manifest ) that shall be displeasing to him when he shall come ? Are you careful to let fall worldly affections , because you have a comfortable apprenension of heavenly joyes ? Are you careful to turn your course from sin , because you would not lie open to the judgement of condemnation ? Are you careful to do good , to persevere in the practise of godliness , because he that shall come , will come , and will not tarry ? If it be thus with you , then you may with comfort think of that day , then you may with chearfulness look upon the day of death : the day of death then , is better then the day in which thou wert borne : It is better to thee then the day of thy marriage , it is the day of that great Marriage that shall be made between Christ and thy soul to all eternity : It is better then the day that thou obtainest thy freed one , then the day that thou comest out of thy Apprentiship : it is the day wherein thou art set free , and brought unto the glorious liberty of the sons of God : It is a day that is better then the day of the enjoyment of the greatest comforts of this life , because it sets thee in the possession of pleasures that are at Gods right hand for evermore . Take this consideration therefore to heart : and that you may walk in a holy course the better , and with more constancy , keep the object alwayes close to your eye . Think with your selves and say : If we would walk as Saints in heaven , we must live as Saints on earth . But how shall we do this ? Be often thinking of the coming of Christ : often put this question to your souls ; What if Christ should now come : If he should come now I am in the Church , am I hearing the Word with that affection that I ought to here it with ? If he should come now I am in my calling , in my world business , do I follow it with a heavenly disposition as I ought to do ? What if he should come now while I am feasting , should he take me as one feasting with fear lest I should sin against God in my mirth ? What if he should come and take me asleep , have I made my peace with God before I went to rest ? Work these considerations upon thy soul . When the morning cometh , think , it may be Christ will come and take me away before evening , how shall I walk this day , that I may have comfort in the coming of Christ ? When the Evening is come , think , it may be I shall never see morning before the great day of the Resurrection , what now shall I do , that if I die in my sleep I may rest in the Lord , and so may have comfort in his appearance ? Either this moment , either this minute , settle thy comfort and peace with Christ ; or it may be the next hour it will be too late . And remember that if ever you will live a holy life , if ever you will have a heavenly conversation on earth , you must be much , and seriously settled in this meditation : slight it not , pass it not in your thoughts as a matter of discourse , but let it be a working meditation , let it be effectual to produce somewhat in you that may warm and heat your hearts , and to set on fire the whole soul , and to purge out the dross of corruption that remains in you . Thus you see what it is that the Apostle here undertakes for himself , and for as many as walked as he did : they had a heavenly Conversation , and that which made them have a heavenly conversation , was the looking for the coming of Christ . This was the fruit of their looking for the coming of Christ , it made them walk in a heavenly conversation on earth . There is another fruit of this : by their looking for Christ , they shall find him to be a Lord and Jesus : We look for the Saviour the Lord Jesus : Which word sheweth , that all that Christ did for the purchase of our redemption , he did it by price , and by power . He did it by price , he satisfied his Fathers Justice , and so he is a Saviour : We wait ( saith the Apostle , 1 Thes : 1.10 . ) for his Son from heaven , whom he raised from the dead , even Jesus , which delivered us from the wrath to come . And by power to , over Sathan : so he is a Lord , the Lord of might . Thou shalt find at the day of Christs , that he will both be Saviour and Lord to thee . A Saviour to free thee from sin and condemnation ; A Lord , to bestow upon the heaven , and glory with the Saints . This is another benefit of our looking for Christs coming in the manner before spoken of , we shall find him then to be a Lord , and Jesus : one that will save us from our sins , and one that hath power to bestow heaven upon us . Wouldest thou then have this comfort at that day ? Let him be so here to thee in this life : let him be thy Lord and commander of all thy affections , of the whole man , yeeld obedience now to his will , and thou shalt find him a Jesus then . He is not a Jesus , a Saviour , except he be a Lord and Commander also . But you see I cannot stand to insist upon this . The occasion of our meeting at this time , is to commit to the Earth the body of our Sister departed : She hath now the termination and conclusion of all her waiting and expectation . And after so long a waiting , there remaineth a sleeping in the Grave awhile , when the soul resteth in the hands of Christ , and waiteth for that great day , when body and soul shall be joyned together . I perswade my self well of her , that She was one of the number of those waiters that shall have joy at the coming of Christ ; I had not much knowledg af her , only I observed in her sickness a good purpose and desire of new and better obedience , and performing better service to Christ then she had done , if God should have spared her longer . And she expressed also a great desire of Christs second coming ; a desire that he would receive her to himself , and that these dayes of sin might be finished . Much she was in these desires , and she had good warrant for it : for she was careful ( as I am informed ) to set up the kingdome of Christ in her Family . It is the duty of a good Wife to be a help to her Husband , especially in matters of piety , and the worship of God : and therein her example should teach wives to strive herein . She was alwayes stirring him up to prayer in his Family , to a more careful sanctifying of the Lords day , herein She was frequent . She was much mortified to the world for some late years ( as it was observed in her daily course by those that knew her . ) Thus she laboured to fit her self and her Family , that she might have comfort in the great Day of the appearing of the Lord Jesus . I speak upon information , for your edification , to stir you up to labour to fit your selves for Christ , by purging out of sin in your hearts and lives . Labour to fit your Families for Christ , that when you , and your servants and children , shall appear before him , you may look on them , and look on Christ with comfort , as men that before have prepared themselves for the coming of Christ , and as those that then shall lift up their heads , because the day of their redemption draweth nigh . CHRISTS PRECEPT AND PROMISE OR , SECURITY AGAINST DEATH . SERMON XVII . JOHN 8.51 . Verily , verily , I say unto you , if a man keep my saying , he shall never see Death . IT is not long ( men and brethren ) since Death rode in triumph thorow this City , and did bear down all before him : he locked up your houses , pulled down your windows , and made the wealthiest among you put upon them the semblance of Banckroutness , by locking up their doors , and turning their backs to their houses , and running away , so it plaid the Tyrant then : there died thousands a week , and the Grave that alwaies cryeth , Give , give , was almost cloyed with carkasses : Death served himself so fast , that the Prison could scarse hold the Prisoners : It might almost have been said then of this City , as once it was of AEgypt ; There was scarse a house wherein some were not dead , at least where there was not the fear of Death . Now it hath pleased God to shew you more favour , and men now die but by scores ; Death goeth his old pace , and takes away a few secretly without observation . But Death is amongst you still , and still will be so long as sin is among you : and therefore it will not be unseasonable upon this occasion for me to speak , and you to hear somewhat that may arme you against this last and worst Enemy , Death : which though he make not such a stir in these times of less Mortality , yet he will certainly take us all away one by one : And who can tell but he may be amongst the number of the hundred , or fewer hundreds that die now , as no man could tell wether he should be amongst the number of the thousands then ? Since Death therefore is alwayes an enemy , and alwayes fighteth against us ( though not alwayes with like fury and violence ) it is a part of wisdome in us alwayes to hear , and to practise that which may secure us against the danger of death . And that is taught in this Text. Verily , verily , I say unto you , If a man keep my saying , he shall never see death . Wherein ( not to speak any thing of the Context ) I pray take notice who speaks the words . The Author of truth : the Death of Death , he that can best tell by what means a man may shun the hurt of it : he that hath vanquished it , and overcome the uttermost of his assaults : Our Lord Jesus Christ , that hath slain death , and brought life and immortality to light . He giveth us this direction for the avoyding of the hurt of Death . Then observe the manner of his speaking . Verily , verily , I say unto you : with an affirmation earnest and redoubled . He never affirmed any thing unture , therefore that which he speaks is an undoubted verity . He never spake any thing rashly , therefore that which he affirmed so earnestly , is a weighty thing , and of great consequence . And lastly observe ( that which I only shall insist upon ) the matter of his direction here comprehended in a hypothetical proposition , which hath ( as all such have ) two parts . An Antecedent , and a Consequent . In the one he sheweth the Duty to be done as a necessary condition for the obtaining of that which is specified in the other . The first hath the Duty ; The second the benefit that floweth from the Duty . These two are knit together in a most necessary consequence . If a man keep my word , he shall never see death . You see now the only , and perfect remedy against the evil of Death ; that is , to keep the saying and word of Christ . If any would know by what means he may be secured against the terrible of all terrible things ( as one calleth Death ) here is a sure and certain rule for him , and he need not doubt of it , it cometh from the mouth of Christ , let him keep his saying , and then Death shall never do him harm . I will first interpret these words unto you , and then make them good by Scripture and Reason and then apply them , and commit my self and you , and all at last to the blessing of God. First then , when our Saviour Christ saith ; If a man : we must conceive him to mean generally , at least indefinitely , If any man whatsoever : for so it pleaseth him to in large his promise in the redoubling of the word , that no man may have cause to say he is excluded , except he exclude himself . Keep my sayings . Here first I must shew you what is meant by sayings : and then what it is to keep those sayings . The Saying , or words of Christ , is , the doctrine of the Gospel , the Covenant of Grace ; which by an excellency is called His : because by it he bringeth life and immortality to light , ( as I said before ) which in former times was hid as it were in the dark , and not made known so publikely to the sons of men . The Gentiles knew little or nothing of it . The Jewes knew what they knew with much darkness and obscurity . He that was ( almost ) the first Preacher of this Gospel in clear terms without any vail or darkness ( John Baptist ) who was as it were between both , he did delives this doctrine not so darkly as the Prophets before him , nor so clearly , as after it was by our blessed Saviour , and those that succeeded him . Therefore I say , it is the Saying of Christ by an excellency , because he did in a manner first begin to teach and declare the same , in the cleareness and sweetness thereof : and he sent his Apostles abroad to make it plain and manifest to all the world , that a man may run and read it . And His likewise it is called , because he is the Author of it , for he is the worker of that salvation which it declareth to us . Now , his Doctrine of the Gospel hath two parts . The first acquainting us with our misery . The second with the Remedy . For as the Bond and Acquittance specific the debt , but to different purposes , the one to 〈◊〉 the Debtor to the payment , the other to absolve and acquit him : even so the Law and the Gospel both declare the misery of man , the one to tye it fast upon him , the other to help him the better to lease it from him . The Physitian intreateth of the sickness as well as the Cure , but of the sickness alone for the cures sake : The Judge passeth a sentence of condemnation , and then largly rehearseth the crime and punishment due to the offender : the Pardon likewise makes mention of the fault , and the punishment , but in a different manner , and to a different end . So the Gospel declareth mans misery , and borroweth so much of the Law , that may lay down our wretched estate in our selves , and so draw in that which is the main and principal part of it , the remedy of our souls . And this part of the Gospel the Apostle St. Paul succinctly delivereth in a few words , Rom. 3.23 . All have sinned , and are come short of the glory of God : All have sinned , and All have sinned in such a short , and measure , and degree , that they are fallen short of the glory of God , by which the Apostle ( I think ) meaneth , life Eternal : that Glory , that ( had it not been for sin ) he would have bestowed upon the sons of men , by vertue of the first Covenant he made with them . The second part of the Gospel , the words of Christ , is concerning the Remedy , whereby a man may be helped against this misery . And for that purpose it sheweth us , Who helpeth us ; And how he helps us . And what is to be done by our selves , that we may obtaine and enjoy this help . The Person that helpeth us , is the Son , Manifest in the flesh , the Son of God taking our nature upon him , and cloathing himself in the similitude of sinful flesh : the Eternal Son of the Father , assuming ( I say ) the very nature of man into the unity of his Person , so becoming God and Man in the same Person , he is the sole Redeemer , neither is there any other name under heaven by which we can be saved , but by his alone . Again , it sheweth us by what means he saveth us : as the Apostle speaks plain enough in the next verse to that I spake of before , being justified freely by his grace through the redemption that is in Jesus Christ . To the intent that he might free us from the Curse of the Law , and wrath of God , and the danger of eternal Death , he vouchsafed to be made sin for us , to satisfie the justice of his Father , by enduring the Curse of the Law , and to accomplish the Righteousness of the Law , by being made ( in our stead ) under the Law ; so he became a Propitiation for the sins of the sons of men , as the Apostle saith in that place . Thus Christ by his perfect satisfaction made to his Father , and by that perfect Righteousness whereby he was subject to the Law for our sakes , hath absolutely and fully delivered us from the power of sin and of Death , and performed the work of our Redemption : by vertue whereof , by the merit , and worth , and value whereof we are delivered , and saved , and Redeemed from this Death , and from all other evils that crosse our eternal happiness . And thirdly , the Gospel sheweth us by what means we may become partakers of this happiness and Redemption in Christ : and telleth us of three things , ( as it were ) Conditions of the Covenant of Grace , of the New Covenant , which is ratified by the bloud of Christ . I say of three things , the Conditions ( on our parts ) of that Covenant , which if we do , we shall certainly be saved by the Redemption in Christ. The first is Repentance . The second is Beleeving . The third is our New obedience . All and each of these plainly exprest in the word of God. As for Repentance , it is that where with John the Baptist began his Preaching . It is that that our Saviour commanded his Apostles to declare to the Jewes , Repent , for the kingdome of heaven is at hand . It is that which himself preached at the first , as Saint Mark witnesseth , chap. 1.15 . It is that which Saint Paul began with , when he came to the Athenians , Acts. 17. and now he admnisheth all men every where to repent . It was the first of the foundations of the Doctrine of the beginning of Christ ; that was wont to be taught in the Ancient Church , as withesseth the Authour to the Hebrewes , chap. 6. not laying again the foundation of repentance from dead works , and then he proceedeth to the rest . This Repentance is that which the Lord requireth absolutely of the sons of men , as a condition of the new Covenant , the Covenant of Grace , without which they cannot possibly be made partakers of the same . And this Repentance hath four parts , every one of which is so needful , that without it the rest is little worth . First lamenting for our sins , and being sorry for our iniquities , as David said of himself , Psal . 38. I will declare my iniquity , and be sorry for my sins . And so the Apostle Saint James expresseth it , chap. 4.9 . Afflict your selves , mourn and weep , let your laughter be turned into sorrow , and your joy into tears . Therefore Christ you know , was sent to Preach glad tydings to the Prisoners and Captives , and the opening of the prison to the prisoners , and to bring the oyle of gladness to those that mourned in Sion . A man must first be a Mourner in Sion , one that simiteth on his thigh , and saith with Jeremy , Woe to me because I have sinned . Secondly , to this Sorrow must be joyned acknowledgement , and confession of sin to Almighty God , for so witnesseth the Wise-man , Prov. 28. If we confesse and leave our sins , we shall have mercy . So David saith , Psal . 32.3 , 4. I said I will confesse my sins , and thou forgavest the iniquity of my sin . And Saint John telleth us in his 1. Epist . 1.9 . If we confesse our sins , God is faithful and true to forgive us our sins . So you see Confession as well as sorrow absolutely required to obtain remission . A man must even Arraigne , and as it were indite himself before God , plead guilty , acknowledg his trespass whatsoever it be , and judge himself worthy to be destroyed for them , or else he repents not though he weep out his eyes with mourning and lamentation . The third thing requisite is , a firm purpose of amendment of life . Whosoever will have God to accept his teares , and bend a favourable care to his humiliation and acknowledgement , he must so acknowledge what evil he hath already done , that he put on a stedfast purpose of doing so no more : according to the direction that our Saviour Christ giveth to the man that he had healed , Joh. 5. Goe thy way and sin no more : and as Saint Paul speaks , Let him that stole , steal no more : And therefore the Wise-man putteth on this part to the former , in the before alledged place , If we confesse our sins , and leave them , we shall find mercy . There must be ( I say ) a settled purpose , and a fixed flat determination in the soul of every man to cast off those transgressions that he hath confest , and to return no more to commit them , at least not to allow those sins that he hath acknowledged . Lastly , there must be added to the former three , or else they will not availe neither , an earnest supplication to God for mercy , and forgiveness through the mediation of his wel-beloved Son Jesus Christ : which was wont to be craving mercy without this mentioning of Christ , before he was offered , and revealed to the world . But now it must be so done , as we must specially and particularly prefer our thoughts and desires to him , in begging mercy at his Fathers hands for his sake alone . So David , after the numbring of the people , I have done exceeding foolishly , but Lord blot out , for give the sin of thy servant : So God commandeth , Hos . 14.2 . Take to you words , and say to the Lord , receive us graciously : So did David when he renewed his repentance , ( and so must all men do when they begin to repent ) Have mercy upon me according to the multitude of thy mercies , and blot out my transgressions , &c. These are the parts of repentance . And this is the first thing required at our hands , as the condition of the Covenant of Grace , without which we can never obtain life eternal : And this repentance consisteth of sorrow for sin , and acknowledgment of it to God , with a firm purpose of amendment , and earnest petition of pardon , for the sake of the Lord Jesus Christ . And this is such a Doctrine as the Covenant of works , the Law , never taught to the sons of men : Nay , verily it will not admit it : the Law scorns ( as it were ) to admit repentance , for it excludeth sin : Repentance implieth sin in all the degrees and kinds , therefore it is far from accepting Repentance : if thou hast once broke the Law , repent , or not repent ; amend , or nor amend ; be sorry , or not sorry ; thou shalt never be pardoned or forgiven : It is a rough and stern School-master , that will whip and scourge offending children , though they crave pardon never so much : It is a rough Creditour that will throttle the Debtour , and cast him into Prison though he confess the debt , and be never so importunate in asking favour and patience . But the Covenant of Grace , it is a sweet Doctrine , a comfortable Doctrine . Thou hast sinned , oh man , and broken the Law , and fallen from the favour of God , and all possibility of salvation in thy self : but come , be sorry for thy sin , acknowledg it to thy Maker ; resolve to run on in it no longer , cry to him for pardon of it ; he will graciously pardon thee . This is a sweet Doctrine you see , full of comfort and consolation : yet it is a Doctrine that tendeth to the honour of the Justice of God , as well as to the honour of his grace and love : the Lord could not prescribe other conditions for receiving us to favour , but that we should repent . What Judg would so abuse mercy , as having past the sentence of death upon a Malefactour , will yet pardon him , and save him from the halter , if he be not sorry for his crime , and come and intreat for mercy and favour , and confess that he hath offended , and promise never to do so again ? there is no mercy and pardon for such a one , because mercy must not oppose Justice , though it may somewhat ( as we may say ) mitigate Justice . The bloud of Christ if it were shed ten thousand times over , it could never corrupt the Justice of God : it may satisfie it , but not corrupt it : now the Justice of God were corrupted , if it should admit an impenitent and hard-hearted sinner to favour , and bestow upon him remission of sins and life everlasting , that would never leave it , nor forsake it , nor be sorry for it , but still go on to offend God , and trample under foot his authority : this being coutrary to Justice in the very nature and essence of Justice , it cannot possibly be effected , no not by the shedding of the bloud of Christ : the bloud of Christ is of that vallue , that it satisfieth the Justice of God , and causeth him upon the penitence and humiliation of a sinner , to receive him to grace and favour . You see now what is the first part of the Condition required on our side for the obtaining of life by Christ , that is Repentance . The next is , Faith in Christ . This we are taught every where : If thou beleeve in the Lord Jesus Christ ( saith the Apostle to the trembling Jaylour ) thou shalt be saved . And ( saith our Saviour ) this is the work of God , that ye beleeve on him whom he hath sent . This beleeving on Christ , is I suppose nothing else bnt a staying , and resting , and depending , and relying upon the merits and satisfaction of our blessed Saviour , by the vertue and merit thereof to obtain remission of sins , and eternal life , and all good things promised in the New covenant at the hands of God. He that goeth quite out of himself , forgetteth all his own actions , casteth behind him whatsoever seemed good in him , and wholly claspeth on Christ , and cleaveth to him , staies on him , resteth on him for the remission of sins , and for the favour of God , and for grace and salvation , this man beleeveth in the Lord Jesus Christ : and this man performs that duty which makes him one with Christ ; that causeth him to become a member of that mystical body whereof Christ is the head : and that causeth him to be one with the Father , and to be the child of God , for by faith we are become the children of God. This Faith in Christ the Law doth not teach , the former Covenant would not accect : What ? to bring to the Law , the Righteousness of another , the satisfaction of another , and to trust upon that to be entertained and received , the Law rejects it . Thou must pay thy self , in thy own person , and with thy own goods , thou must yeeld perfect obedience to the Law , and fully accomplish it in thy own person : it will not receive payment of another for thee : it will not accept satisfaction of the righteousness of another on thy behalf . But , oh the sweetness of the Doctrine of the Gospel . If we have a Treasurer that is able , and willing to pay the debt , that will tender and make payment of it , we shall be accepted for his sake ; so that we give him the glory of resting upon this payment , and be not so absurd as to mix any action of our own to that payment , that ●…e hath made fully and compleatly for us . This is a Doctrine of sweetness , and favour , and great compassion , that though we cannot do it of our selves , we shall be accepted , if our Surety will do it for us , so that we give our Surety the glory of being a prefect and able pay-master , and relye wholly upon his satisfaction . The last part of the condition on our side , is that we yeeld New obedience to the Law : Perfectly to obey it : to which we are tyed hy the former Covenant . But now this is the obedience of the Gospel , a thing far different from the obedience of the Law that was formerly required in the old Covenant : there a man was tyed , and bound to obey perfectly , fully , compleatly , without any defect : In a word , he must pay the uttermost farthing ; he must do his duty , his whole duty , in in all the parts and degrees , with all fulness of perfection , absolutely without any defect or want , without any imperfection at all . An impossible labour for corrupted men : a service that none ( all having lost those abilities that God gave man at the first ) can ever reach to . But then cometh the sweet Gospel , the Doctrine of grace and favour , of tender compassion , and faith thus ; If thou wilt consent to obey , thou shalt eate the good things of the Land : If you mortifie the deeds of the body by the spirit , you shall live , Rom. 8.13 . But if you ( though never so much in shew under the Covenant of Grace ) live after the flesh , you shall die . Ye see , New Obedience is required absolutely as a Condition of the Gospel , for the obtaining of everlasting happiness , for the escaping of Death : and Saint John faith ; If we walk in the light , we have fellowship one with another , and the bloud of Christ shall purge us from all sin : so that this walking in the light , and New Obedience , is obsolutely required of all those that intend to be made partakers of Christ and his benifits : they must give up their souls and bodies as instruments of his glory , and not serve sin any longer in the lusts thereof : they must not give their members as weapons of unrighteousness to sin , but live as becometh them that are one with Christ , mortifying all the lusts of the flesh , and quicken themselves , or being quickened with him , to parctise all good things required in his word , and to obey all his commands , which was first written in Adams heart , and then in Tahles of stone . This New Obedience is the same in substance that was required in the former Covenant , but now with a gracious acceptation of endeavour after perfection , instead of perfection : the former tyed us to the obedience of all that was required , in all fulness , and then promising acceptance ; but the obedience that the Gospel requires , is striving to this perfection in truth and sincerity , desiring and labouring after it , in putting out our selves towards it , and then promising acceptance through the perfection of Christ , in and by which our imperfections are done away . Now ( Brethren ) you understand what this saying of the Lord Christs is , by vertue of the keeping of which we must be secured ( if we be secured ) from the hurt of Death . What is it now to Keep the saying of Christ ? It is to inform our Judgements in the understanding of these truths , and assent to them as truths , and to practise and follow them , to do the duties which we have heard , to practise the Doctrine of Repentunce , and Beleeving , and Obedience . I confess our Saviour doth proclaim it thus , Repent and beleeve the Gospel : but for the more clear explaining of it , we make new Obedience a thing of it self , and not included in the Doctrine of Repentance : for it is an act of that whereof Repentance is a resolute wishing and desiring . A man cannot possibly rest on Christ for salvation , till he hath so asked pardon , as he resolveth an amendment : and when he hath this resolution , and relyeth on Christ for the pardon of his sin , then from him he receiveth power to amendment of life , and so his purpose cometh to action , and his desire to execution . Thus alone these two things differ as far as I conceive . Now I say , this is the Doctrine of the Gospel , and to keep it , is to know , and beleeve , and follow it , to beleeve and obey : as Christ faith , If you know these things ; there is one part of the duty , happy are you if you do them : there is a second , for they can never be done , except they be done as known . And thus I have interpreted the first part of the Proposition , namely , the Antecedent . Let us say somewhat of the latter too , the benefit that followeth upon the former duty , and for the obtaining of which the former duty is necessary , namely , that he shall never see death . What is it to see Death ? And what Death is meant here ? To see good things in the Scripture phrase , is as much oftentimes as to enjoy them , to have the benefit and commodity of them , to receive them , to entertain them : Without holiness no man shall see God ; that is , no man shall enjoy God : Blissed are the poor in spirit , for they shall see God ; that is , thay shall enjoy God. On the contrary , to see a thing that is tearmed Evil , is to be annoyed with it , to have the hurt of it lying upon a man , and pressing him down : as they in Jeremy said , Let us go into Egypt , where we shall not see sword or famine ; meaning , that they should not be pursued by war , and want of things needful : so that by seeing evil , is meant the evil lying upon one , and annoying and hurting one : and so I suppose it is meant here . And by Death , is meant , Natural , and ( as we may tearm it . ) supernatural , and eternal Death : For the keeping of Christs sayings , so freeth men from the latter , as they never come neer it : and so freeth them from the former , as they never dread to be under the power of the latter . And the first Death of the outward man , which is the separation of the Body from the Soul , it is no Death if it separate not both from God , which it can never do , if a man keep the sayings of Christ : therefore though his body ( that keepeth the sayings of Christ ) be took from his soul , yet he seeth not death so as to have any hurt by it , he feeleth no ill by it : nay , it is good to him , for it is a passage from misery to rest and felicity . Thus ye have these words as faithfully interpreted to you , as I know how . And now I will make proof of this Doctrine thus explicated , namely , that thus to keep Christs sayings , to know and follow the Doctrine of the Gospel , is the only sure way to escape the danger and hurt of Death . Saint Peter acknowledgeth as much , when he said to the Lord Jesus Christ , that he had the words of Eternal life , then he that keepeth them is certainly safe against the hurt of Death . So the Angel speaks to the Apostles whom the Pharisees had imprisoned , when he brought them forth of Prison , he biddeth them speak to the people the words of this life : since Christs Doctrine is the word of life , it must needs follow , that the keeping thereof is a perfect Antidote against the poyson of Death . And Saint Peter when he gave an account to the rest of the Apostles , and the brethren of Judea , of his going to the Gentiles , he saith that an Angel appointed Cornelius to send for him , that he might speak words to him , whereby himself and his family , should be saved : and those words which cause a man to be saved , you know will give him freedome enough from Death . Thus I have proved the point by expresse Texts : and there are two reasons of it . The first is delivered by the Apostle Saint John in the first Epistle , and second Chapter , where he faith , let that abide in you , which you have heard from the beginning ( that is the Doctrine of the Gospel which Christ taught , his sayings , ) if that remain in you , you also shall continue in the Son , and in the Father . He that hath fellowship with the Son , and with the Father can never see Death , for God is the fountain of life : therefore those that are one with him , and continue in him , cannot see Death no more then he can be overwhelmed with darkness , that is where the Sun shineth fully ; no more then the body can be dead , as long as it hath communion with the soul : so those in whom the word of Christ remaineth and stayeth , they are assured that they shall remain with the Father and the Son : and therefore being united to that that is life , God the Father , and the Son , it is impossible that ever they should be hurt by the first , or ever at all taste of the last Death . Again , the Word of Christ freeth him in whom it remaineth from the power and hurt of sin , bringing to him remission of sins , and sanctification . And being free from sin the cause of Death , it is easie to conjecture that he shall be freed from Death it self . Let a mans Debt be satisfied , and let the favour of the Prince be obtained , and a Pardon granted , the Prison shall never hold him long , he shall not be brought to the place of Execution , but when his guives are knocked off , he is set at liberty : so when we have obtained power against sin by the powerful work of the Spirit of God , which alwayes at the same time doth bend the heart of man to rest on Christ for salvation , and heartily to indevour to walk before him in holiness and righteousness : when I say , we are thus freed from the power and guilt of sin , it is impossible that Death should lay hold upon us as his prisoner , to carry us to the dungeon of Hell , and to hold us under the wrath of God , and that fiery indignation of his that causeth Hell to be Hell. Therefore certainly the words of Christ are an undoubted truth , and we must rest upon them without all distrust and wavering , that he that keepeth his sayings shall never see death , and that the knowledge , and beleeving , and obeying , the Doctrine of the Gospel , is the only sure way to escape the hurt and ill of Death it self . Let us make some Application of this Doctrine to our souls . First , to stir us up to a right hearty thankfulness unto Almighty God , that is pleased to cast our times and dayes , into that age , and those places where the Doctrine of the Gospel , this Saying of our blessed Saviour is so clearly , and plainly , and evidently laid open to you ; and frequently and earnestly prest upon your souls : where the Lord cometh to declare unto you the way to life ; where he scoreth you out a path , that will bring you quite out of the clutches and danger of Death , this is the happiness of our present Age , and place where we live , and this whole kingdom too . The grace and mercy , and favour of our loving God hath so disposed of us , that we do not live in times of Paganisme and darkness , where there was no news of Christ : that we live not in places of Popish darkness , where the Doctrine of the Gospel is so mixed and darkned with tricks and devices of their own , that they cannot see Christ clearly . It is our happiness , I say , that we do not live in those places , and times , where either Paganisme or Popery with their darkness covered Christ from us , and caused us that we could not clearly see or hear him , and so not keep his sayings : But now grace is offered , light is tendered to us : we may be saved , we may escape the danger of damnation , if the fault be not solely and wholly in our carelesness , and wilfulness , and neglect , and abuse of the means that God hath afforded us . The heathen men that have not heard of Christ cannot possibly attain to life , ( as far as we can judge by the Scripture . ) And it is very difficult for the Papists ( that hear so darkly , and are told of the Doctrine of the Gospel , with so many sophistications ) to come to be saved . But for us that have the Doctrine of the Gospel so plainly , and carefully taught us , and revealed unto us , we may be saved , and may easily see the way to obtain salvation . So we go beyond them in happiness . Oh blessed be the name of the Ever-living God , that beside the peace and plenty , and other temporal benefits wherewith he hath crowned this unworthy Nation of ours , he hath added this blessing of blessings , this King of favours to give us so clear a revelation of the Doctrine of salvation by faith in Christ alone . Blessed be his name , and let your hearts say Amen to this thanksgiving : and let it be one part of your endeavour this day to give solemne praise every man apart , and his Family apart for this unspeakable mercy of his , in making you live in the dayes of Light , and in the bright Sun-sh●…ne of the Gospel : and you shall prove your selves to have begun to have kept Christ saying , if you be thankful for his making of it known unto , and for writing of it in your hearts . This is the first Vse . Next , I beseech you let me take boldness to reprove ( I fear ) a great number of you of a sin , whereof I will make it appear you are guilty . Men there are that make large promises to themselves that they shall never be damned , they shall not go to Hell , they hope Death shall not have power to dragg them from this world to the place of darkness . Thou hopest so ; Come , render a reason of thy hope . To hope without a ground , is to deceive ones self with extream folly . As for example : there are a number of prisoners in New-gate , or in some other Prison : should they hope for some man of great wealth to pay their debts , and save them from hanging : should they not be arrant fools to hope , except they could shew some ground for their hope , and some evidence for their expecting of such a kindness ? Thou that hopest , thou shall never see Death ; come answer God in thy conscience : dost thou keep the saying of Christ or no ? Where is the knowledge of the Doctrine of the Gospel ? Dost thou beleeve that which concerns thee touching thy misery , and so apply that to thy self , to make thee a penitent sinner ? Dost thou beleeve the Doctrin concerning the Remedy , and so apply that to thy self , to make thee perfect thy repentance , by being not only grieved for sin , but taking boldness to confesse it , and ask pardon , and by framing thy self in thankfulness to amendment of life , and new obedience ? Dost thou ( I say ) know this Doctrine , and so know it as to practise it ? Hope and spare not ; the more thou hopest , the better thy hope is ; the stronger and surer it is , the more thou glorifiest God , and the more it shall comfort thee . But oh unhappy man , if thou findest not in thy self the care and power in some measure to do these things ; cursed be thy hopes , because they be disgracefull to Almighty God , tending to make him a lyar , and an unjust person ; and because they are dangerours to thy own soul , tending to rock thee asleep in the cradle of security . Cursed be those unsound and sandy-built hopes of most men , that never yet applied themselves to confesse and lament their sins ; that never applied themselves to crave pardon , and to resolve upon amendment ; that never studied to throw themselves into the Armes of Gods mercy in Christ for pardon ; that never intended to mortifie the deads of the body , and to subdue the flesh with the lusts thereof : and yet they hope they shall not be damned : thou maist as well hope that the Divel shall come out of Hell into Heaven , as thou to go out of earth into Heaven . If thy hope be not grounded upon the workings of these graces , because thou findest thy self penitent ; because thou findest thy self careful to strive to rest wholly upon Christ for salvation ; because thou findest thy self industrious in the study of newness of life : except ( I say ) thy hope be thus grounded , it is the vainest thing in the world , and it will never do the good at the last hour . Brethren give me leave to tell you that there are two Gospels in the world : the Gospel of our Lord Jesus Christ , and the Gospel of Belzebub ( as I may call it ) the Gospel of the Divel , that comes from Hell , and tendeth to bring men thither . Christs Gospel is , Repent and beleeve , and obey , and be saved . The Divels gospelis : say you beleeve , make your selves imagine that you have faith , and then never care for repentance and obedience , and you shall be saved . Christs Gospel is summed up thus by the Prophets , Return to him and live . But the Divils goeth thus ; Assure thy self thou shalt live , though thou care not for repentance . Oh let not the Divel beguile you with that false and counterfeit Gospel of his , whosoever leaneth to it , shall find it like the Authour of it , a Lyar ; and when he hath trusted to it , that confidence and hope of his shall be as the Spiders web , the Beesome of destruction shall sweep it and him down to the depth of Hell : Death shall have dominion over him , and carry him from this present world to the region of darkness , into eternal torment : he shall see Death in the grimness and terribleness of it , he shall feel it in all the extremity that the wrath of God can inflict upon the children of disobedience . Thirdly , I have to command and require you in the name of the Lord Jesus Christ , that you apply your selves to a thing tending so much to the honour of him , and to the commodity and comfort of your own souls . I have shewed you that Jesus Christ hath revealed a way how you should escape the danger of Death eternal , and the hurt of Death natural . I beseech you now fall a doing one while , as you have been busied in hearing . To what purpose is it that you flock to hear Sermons , and throng to receive the Word , except you lay it up in your hearts , and apply your selves to practise : If thou hast not begun before , now begin : if thou hast begun before , now resolve to proceed with more life and courage : Either begin or persist in the practise of the Doctrine of the Gospel . If thou hast not repented , I require thee in the name of the living God , to make this hour the first beginning of thy repentance : and apply thy self to lay the foundation of that work , before thou lay thy head to sleep . Go and call to mind thy sins , and make thy cheeks wet , at least thy heart heavy for the multitude of thy great offences : down on thy knees in thy Closet ; make thy confession of them to God , sigh for them , mourn for them , labour to weep for them , afflict thy soul with great sorrow and remorse : then cry for pardon and remission : as the thiese begs at the bar for mercy , so do thou for the forgiveness of thy sins through Christ Jesus ; and put upon thy self a firm resolution , and stedfast purpose to go on no more in the wayes of wickedness , to practise grosse sins no more , nor no more to allow any sin that thou knowest to be a sin , though it be never so small . Doe thus ( my brethren ) and then you may and will , ( it will follow almost of it self ) rest on Christ for salvation . He that so seeth his own sins , as unfeignedly to lament for them , and to judge himself before God , ( if he apprehend the truth of the Doctrine of the Gospel , ) he cannot for his life but come on amain , and throw himself down before Christ , to imbrace , and receive , and entertain him , and lie in his Bosome . And that man cannot for his life , when he seeth the sweetness of the grace of God in Christ , but resolve to obey him , and determin to walk in the wayes of holiness , and take pains , and use industry for the overcoming of all sin : and by the vertue of Christ he shall prosper in this . I beseech you therefore set your selves awork about this great business , to get Repentance , and Faith , and New Obedience : it is much more needful then sleep , then meat , then attire : there is nothing in the world so requisite for thy welfare as these things . Scrape thou riches together in the same quantity that Solomon did , and ten thousands times more , yet thou shalt see Death once within a hundred , or half a hundred years . Get wisdome , yet thou shalt see Death after a few years . Take pleasure with as much greediness as he did once , when he forgat himself for a space , yet thou shalt see death . These things that the foolish world hunts after with so much earnestness of desire , will not secure thee from the sight of the King of feares , Death , as Job calleth it . But if thou once get Faith , and Repentance , and new obedience , then thou hast obtained that , that all the riches , and honour , and pleasures , and learning , or whatsoever seemeth desirable in the world , will not help their possessors to . What will you do ? ( brethren ) Grovel still on the earth ? and still be mad after back and belly ? Or will you now begin to think , I must die , I must shake hands with that dismal enemy , pale-faced Death , that is able to strike terrour into the strongest heart , and amazement into the stoutest soul that is not well confirmed : and if this Death find me destitute of true Repentance , and Faith , and New Obedience , it will seize upon me , and dragg me before the Judgement seat of God , where I shall be Henced away with a malediction and curse , and be forced to take my place with the Divel and his Angels in unquenchable flames ? Oh what shall I do then to secure my self from the great , from the strong , arme of death ? I will repent , now I will begin , Lord draw me , help me that I may do it . I will beleeve now ; Lord do thou work Faith that requirest it . I will obey , Lord inable me to preform such needful duties as thou commandest me . Shall this be your practice when you come home ? Will you thus study to practise Repentance , and Faith , and Obedience ? and study to cry and call for it , and use all your endeavour ? Or what will you do : will you be as idle and careless , as negligent and slothful in making after these graces as before ? Will you be as greedy of the transitory vanities of this life , as in former times ? Oh abuse not the word of God. If thou go out of the Church without a full purpose to apply thy self from hence forward , either to begin , or to proceed in the practise of the saying of Christ ; Cursed be thou in thy hearing , cursed be that hour that thou hast spent , and cursed be thy misbestowed labour , thou dissembling hypocrite . But if thou labour to practise this of Christ , namely to keep his sayings , the Doctrine of the Gospel , to repent , to beleeve , and to obey , blessed art thou in thy hearing , and in thy doing , and in thy obedience , happy is the time and the place , and all things that concur together to draw thee to so needful a work . I pray ( Brethren ) set not your labour upon gold and silver , and money , and trash , not upon the pleasures and delights , and contentments of the world , not on any other thing ; but mainly and principally above all things let your chief care be for Faith , and Repentance , and Obedience . If you strive for these things earnestly , and heartily , and constantly , as sure as the Lord is in heaven , he will bestow them upon you , and with them , the benefit of benefits , Freedome from Death . And now I shall speak comfort to those few that are in the world , that keep these sayings of Christ . Let them be of good comfort : if their capital enemy the King of fears , and the King of Afflictions be held from a possiblity of doing them harm , nothing can harme them . He that Death cannot hurt , paine cannot hurt , poverty and disgrace cannot hurt , nothing can hurt him . You know if the King of an Army be reconciled to a place , he will keep his Souldiers from spoyling , and burning , and destroying that place . If Death be put out of power to do thee hurt , and God be reconciled in Christ , because thou keepest the saying of Christ , nothing can hurt thee , thou art the happiest man under the Sun. Why should the poor , sad , afflicted , grieved , mourning , lamenting Saints of God envie them that are rich , and jolly , and merry worldlings , any of their pleasures and profits ? any of those things wherewith they like Idiots make themselves laugh at ? What ? hath not God given thee better things then he , that thou shouldest murmure and whine , and weep for want of them ? art thou still complaining for want of them ? Remember what Saint James faith , Let the brother of low degree ( that is abased and dispised in the world ) rejoyce , yea , rejoyce with great boasting , and glory , in his Exaltation . This is the exaltation of the Saints , Christ writing his sayings in their hearts , and inclining them through the operation of his Spirit , and the powerful work of his Word , to repent and beleeve , hath freed them from the danger of Death , and interessed them into eternal happiness , and that blisse that no tongue can expresse , nor no heart conceive . This is thy happiness : it is not to be rich , or to be great , for these cannot deliver the owner from the hurt of Death natural , nor from the danger of Death eternal . But to have Faith , and Repentance , and Obedience ; this is riches and exaltation : for he that hath them shall not alone escape the Dungeon of eternal darkness , but be advanced to the Palace of everlasting felicity . The Saint is the happy man : the penitent beleever , and true practiser of Christian obedience , he is the sole and only happy man under the Sun : for whatsoever storme he suffereth in this present world , he shall certainly escape Death , and obtaine Glory . Blesse God , and bless thy self in God , magnifie him , rejoyce in him , take comfort in thy lot and portion ; Death that devoureth Kings , that destroyeth Emperours , that conquers Captaines , and men of valour , shall not be able to approach thee for thy hurt , for thou keepest the saying of the Lord Jesus Christ . Rejoyce ( I say ) in this , magnisie him that is the Authour of it , and account thy self happy that thou hast rece●…ed from him so excellent a gift , as to be in some measure inabled to keep his saying . Yea , if it were so ( may some Christian heart object ) then I should esteem my self the happiest man alive ●… but alas , where is this Repentance you describe ? where is this New Obedience in me , that still , still , find my self captive and thral to passion , to this , and that , and the other lust , and divers corruptions ? Where is I say , that Repentance , when I find so much fin ? Where is that Faith , when I find so much wavering and quaking , so much aptness to distrust , and almost to dispaire ? Where is it ? It may be in thy heart of all thy complaining , and thou maist have it for all these exclaymings against thy self . Tell me , when thou findest those corruptions whereof , and for which thou speakest against thy self , Dost thou allow them or not ? dost thou confesse them , and lament them or not ? I confesse them indeed , but with such a finall deal of sorrow . Is it such a sorrow as draws thee to God ? and drives thee out of thy self ? such as makes thee to fall before him , and judge thy self worthy to be damned , and submit to his Justice ? Is it such a sorrow as makes thee confesse , and then purpose amendment ? Such as makes thee cry to him for power and strength ? such as makes thee rest on him for ability ? Dost thou determine still , still to amend that that still troubleth thee ? Dost thou still continue to fight with the lusts of thy flesh by the spiritual weapons that God hath ordained for thee ? I say to thee , thy Repentance , thy Faith , thy New Obedience may be true , though it be weak . When a man hath a shaking Palsey hand , it is a hand . A sick weake man that lies crying , oh , oh , that can scarse turn himself between the sheets , is a man , a living man. A poor child that is new born , and hath nothing that discovereth reason almost , but the shape of a man ? that poor child is a reasonable creature . Faith beginneth with weake apprehensions , and faint leanings on Christ . Deep godly sorrow , and other parts of Repentance , may begin many times with little And amendment of life begins sometimes at a low soundation , at small sins . If it be true , and sincere , and constant : if thou go on and continue in a course of daily renewing thy Repentance , and Obedience , and Faith , and stirring by Gods means to get the increase of these graces , and to be upright and sincere in them : thou art blessed in them notwithstaading thy weaknesse : take comfort in a little , and be thankful for it : God will give more , and the only way to get more , is to take comfort in a good measure in what thou hast : and the way to take comfort , is to labour to increase these graces . Let not the weak , troubled , seebled Christian be troubled in mind , as if he had no grace , because he hath but a little : as if he did not at all keep Christs sayings , because he keepeth them but a little . He is a scholler in the School that beginneth at Christ-Crosse-row ( as we call it . ) And he is entred into the Colledge , that beginneth but in a low book , with the first rudiments of Logick . And he is a member of the Family that began to be an Apprentise but yesterday , and comes not to a deep knowledge of his Art and Mistery , but is glad to do sorry work . Beleeve it ( brethren ) there may be great conceits of Repentance , and beleeving , and obeying , that may make a man good in his own eyes , and be altogether false . There may be a small measure of Repentance ; but if one be humbled in the smalness of that measure , and labour , and desire , and pray , and begg for the increase of that measure , and take pains to edisie himself in it , by the means of God : then it is true and upright , and shall save him . Therefore rejoyce . It is not with the Covenant of Grace , as it was with that of Works . The Covenant of Works , the Law required perfection of Obedience to all the things prescribed : a man must not only love God , but love God perfectly . But the Gospel satisfieth it self with accepting truch of endeavour to the thing required . If there be Repentance , though it be not in the full perfection : if thou beleeve , though not with the fullest measure of beleeving : If thou Obey , though not in the highest degree of obedience : this Gospel , this sweet , this favourable gracious Doctrine giveth thee consolation enough . Go home therefore comforted in the beginnings , and resolved to proceed : and know that thou shalt enjoy that which Christ hath promised , freedome from damnation , thou shalt never see Death . THE YOUNG MANS LIBERTY AND LIMITS : OR , GODS JUDGMENT ON MANS CARRIAGE . SERMON XVIII . ECCLESIASTES 11.9 . Rejoyce , oh young man , in thy youth , and let thy heart chear thee in the dayes of thy youth , and walk in the wayes of thine heart , and in the sight of thine eyes : but know thou , that for all these things God will bring thee into Judgement . SOlomon in the conclusion of this Chapter is exhorting the sons of men to true Religion : and the better to mould and frame them to the same ; he mindeth them of Death and Judgement ; without which there cannot be planted in us a right care and fear of God. From the seventh verse to the latter end , he hath to do with two forts of men . First , with those that were glued to this life , and to the delights and pleasures thereof : and he bringeth them in , speaking thus ; Truly the light is sweet , and it is a pleasant thing to behold the Sun ; verse 7. By light there we are to understand the light of the Sun shining on us , while we enjoy this mortal life . This many men suppose to be a very pleasant thing , and they overmuch content themselves in the same . These Solomon verse 8. refuteth by three Arguments . The first is this , that though a man live many yeares , yet let him remember the dayes of darkness ; that is that a time of Death will come ; a time when our Sun will set , and our light wil turn to darkness , though we live never so long , never so sweetly , never so pleasantly , though we enjoy the light of the Sun , yet we should carefully remember that darkness abideth us . Secondly , faith Solomon , those dayes are many . His Argument is thus much . Let a man consider with himself , though he live many yeares , yet notwithstanding the dayes and years of his life , cannot be compared with the dayes and years of his Death : a man is many more years under the ground in the Grave , then above ground walking on the face of the earth . Thirdly , faith Solomon ; all that cometh 〈◊〉 vanity ? That is , if a man may enjoy the light of the Sun , and the pleasures of this life , that makes his heart●…ight ●…ome : yet all this is vanity ; there is no full contentment in these things , but an emptiness in them all , and no man knows how soon he may be bereaved of them . Now in the words we have read : Solomon hath to deal with the young man : and he is altogether given to jollity and merriment , he forgetteth God , and the dayes of darkness , and his latter end . Well , Solomon giveth him the bridle ( as it were ) and suffereth him to follow his own way by an Ironical concession , or figurative speech : declaring not what young men ought to doe , but what their course is , and what commonly they do . Re●…ce 〈◊〉 young man in thy youth , and let thy heart chear thee in the dayes of thy youth , and walk in the wayes of thine heart , and in the sight of thine eyes : but know this ( there is the cooling-card ) that for all these things God will bring thee into judgment . In the words we will consider two parts . First , what young men do . Secondly , the Medicine of God to heal young men of their default . That that young men do is this ; They give over themselves to an inordinate carnal Joy. This Joy is set out from the time of it : the dayes of their youth . From the cause of it , their hearts chear them . From the kinds of it , they walk in the wayes of their hearts , and after the sight of their eyes . Secondly , the Medicine with which Solomon would heal young men of this inordinate carr●…al Joy , is this , Know ( saith he ) that for all these things , God will bring thee into Judgment : that is , it is a most divine and infallible truth , that every one should know and acknowledg , that whatsoever sins they commit in their youth , without repentance , they must undergo the dreadful Judgment of God because of them . Thus ( as briefly as I can ) I have opened the words unto you . Though I might insist on many doctrines , yet not witstanding , I will only handle these two . The first shall be that which ariseth from the first part of the Text ; what young men do ; what their fault is : For ( as I said ) it is an Ironnical concession , not declaring what young men should do , but what they do . The doctrine is thus much . That it is the sin of young men to rejoyce inordinately , and carnally , in the dayes of their youth , to walk after their hearts , and the sight of their eyes . We read concerning the old world , that they were eating and drinking , and marrying , and giving in marriage : altogether sottish and sensual , till the wrath of God came in the flood and swept them away . Now lest any should suppose that this were the fault of old age only , the Scripture sheweth , that all flesh had corrupted their way before God , Gen. 6.11 . Isa . 22.14 . Let us eat and drink , for to morrow we shall die . It is thought by learned Divines , that this speech was not so much the language of Age , as of the youth in Israel . Hence Solomon giveth a caveat to the young man , Eccles . 12.1 . to bridle and restrain him from his jollity and carnal mirth . Remember now thy Creatour in the dayes of thy youth , while the evil day come not , nor the years draw nigh , when thou shalt say , I have no pleasure in them . And the Apostle Saint Paul , 1 Tim. 2.22 . instructeth Timothy to flie the lusts of youth ; that is , in carnal pleasures and pastimes , in voluptuousness and sensuallity , and the like . And Tit. 2.6 . Exhort young men that they be sober minded ; that is , that they leave this drunkenness of understanding , in being overcome with sensual carnal objects and pleasures . Job ( in the first Chapter of that book ) when the young people , his Suns and Daughters met together to feast , he was afraid lest they should be misguided in this kind , therefore the holy man in a godly care and thoughtfulness for their welfare , sacrificed to God , to make attonement for their sin . Let us a little consider the reasons of this Doctrine , whence it is , that young men should be so much misguided in their youth . The first cause is , natural corruption that they have drawn by propagation from their Parents . A spiritual leprosie , and maladie , and disease , which as it prevaileth ( for the most part ) against age by covetousness , so it getteth ground of youth by sensuallity and voluptuousness . This dams up the eare against reproose : this hardens the heart against instruction : and makes many young men the souldiers of Sathan in sin . Again in the second place . Men in their youth forget the day of their reckoning and Judgment : they are not mindful of their latter end . Deut. 32.22 . Oh that they were wise , that they understood this , that they would consider their latter end . This Precept is neglected both by youth and age : but especially by those of younger yeares . For they feele their bloud run warm in their veins , and they are full of spirits and vigour , therefore they suppose that the Grave , and the house of darkness is far off from them . Again in the third place . Young men are not broken by afflictions : the fallow ground is not poughed up by the pressures of afflictons , which through the grace of God are great means to tame nature , and to subdue the pride of it , and to bring it to a right frame and temper . Before I was afflicted ( faith David ) I went a stray . And Ephraim faith of himself , Jer. 31. I was as a Bullock unaccustomed to the yoak , thou chastisest me , and I was chastised ; I was ashamed , because I bore the reproach of my youth . But young men are free from aches , and pains , and sickness , and sorrow , much more then old age : and this is the reason why they are more licentious . Lastly , young men want true joy in God : therefore they betake themselves to carnal joy . For sure it is that a man cannot live without joy and contentment : if he have it not from the Wells of salvation , he will drink it out of watery and slimy places . Now because men in their youth cannot take in the spiritual joy of that clear fountain , therefore they drink in the muddy waters of carnall joy . The use of this point is in the first place an Admonition to all young men , to take notice of these maladies , and spiritual diseases in themselves . The first degree of our healing , is to see that we are sick : and till then , Christ Jesus the Physitian of our souls , hath no commission to do us good . Let young men observe in themselves , first their carnal joy . Solomon here sheweth that they rejoyce inordinately . This may appear to them first , because they rejoyce not where they ought : they solace not themselves in God , in whom is the fountain of joy ; nor in Christ Jesus , in whom is the spring of joy ; nor in the sacred Word , where there is the Cistern of Joy. Even as a bone when it is out of joynt , out of its place , it must needs be a disordered bone ; so the affections when they are misplaced , are disordered : and then our Joy , and any other affection are misplaced , when they are not set upon God and Christ . Now if young men would deal uprightly with themselves , they should perceive that for the most part in their jollity and merriment they never think of God , or dream of the world to come . Nay , the serious apprehension of God Almighty , would quench their joy , and make it altogether put out . Secondly , the carnalness of the joy of young men appeareth , because they rejoyce where they ought not , in riot , in drunkenness , in surfeiting , in voluptuousness , many times in obscenity of words and phrases , in making jeasts of the word of God , in deriding their superiours behind their backs . As Solomon faith of laughter , thou art mad ; so we may say of this merriment , it is mad merrimemt : he is a mad man that rejoyceth in that for which , except he betake himself to serious and bitter mourning , he cannot be saved . Thirdly , the inordinateness of the joy of young men may appear in this ; because they rejoyce excessively in lawful things : for any joy when it is inordinate and excessive , it is carnal . It is lawful to rejoyce in recreations : a whetting is no letting ( as the Proverb goeth . ) But for a man to let out himself to the hinderance of the service of God , to the disturbance of his duty to men , it is unlawful . It is lawfull to delight in the blessings , and comforts of God , that he affordeth us : we read of the Joy of harvest , in Isa . 9. But for a man to delight in the gifts of God , more then in the giver , it is unlawfull . Now if young men examine themselves , they shall find their hearts mount not up to God in their joy and jollity , and that they are excessive in the joy of the creature , but altogether cold , without joy of the Creatour . Fourthly , the carnalness of the Joy of young men may well appear in this ; because they terminate , and conclude not their joy in God. This followeth on the former : for it is impossible that what beginneth not in God , should end in God. Now when Joy beginneth in sin , it cannot end in God , but in the Divel . Secondly , let young men take notice of themselves , how they walk after their own hearts . The heart that saies ; Come , put away pensive thoughts : trouble not your self about the day of reckoning and Judgement ; enjoy the time present : what need this strictness of conversation : zeal is but rashness ; there is no need of it ; take thy sill of pleasures : thou hast goods laid up for many years . Thus they Judge , and thus they walk after their carnal heart . This heart is as no heart : as we read of Ephraim in Hosea 7. He was a silly dove that had no heart : Certainly the heart that doth not guide men in the right way , and direct men to the fear of God , it is no heart . For as the eye that will not lead us in the right way , that performs not its office , is no eye : so the heart that leadeth not men to God , and to goodness , it is like the heart of Ephraim , it is as no heart . Again in the third place . Let young men take notice of themselves , how they walk after the sight of their eyes . That is , they stand gazing on things temporal , and neglect things eternal : they see a beauty and lustre in these outward things , and perceive no glory and brightness in Christ Jesus , and in his precious Ordinances . Beloved , if we follow our own heart , and our own eyes it will be thus . We should rather labour with Job , to make a covenant with our eyes . Oh how few young men are there that make a bargaine and agreement with their eyes , that they Oh how few young men are shall not be as open Casements to let sin into the soul ? there , that like Jeremy , have their eyes as fountains of water , to weep day and night for the afflictions of the people of God ? Oh how few yonng men are there , that with Moses , have an eye to the recompence of reward , that they may suffer affliction with the people of God , rather then to enjoy the pleasures of sin for a season ? Now I beseech you take a survey of your selves in these things . These are the vices , and sins , and deformities of young men : to be seen and lamented by all those that hope to dwell in Gods holy Hill. The second use of this point , is for exhortation to young men : they should labour to be reformed in their affections and hearts . And away , away with this carnall joy : we ought to cast it out of us . Carnal Joy : will you know what the event of it will be ? It will end in carnal sorrow , and without repentance in hell it self . Wo unto you ( faith our Saviour Christ ) that laugh now , you shall weep and mourn . The triumphing of the wicked ( saith Zophar in Job ) is short , and the joy of the hypocrite but for a moment ; though his excellency mount up to the heavens , and his head reach unto the clouds ; yet he shall perish as his own dung , they which have seen him shall say where is be ? He shall fall away as a dream , and shall not be found ; yea , he shall be chased away as a vision of the night . But not to give you this only in Precept , but also to shew you how to reform your selves in these vices , that Solomon speci●…eth bo bear sway in young men : let me lay you down these few directions . First , you must betake your selves to mourning for you sins ; as Saint James saith , Be afflctied , and weep , and mourn , let your laughter be turned into heaviuess . If we be not reconciled to God , if we have not assurance , that we are interested in Christ , there is no time for us to rejoyce , we should rather betake our selves to bitter mourning : for the wrath of God is due unto us , and we know not how soon it may fall upon us , In the second place : Consider how vain all things are in which youthfull persons rejoyce . If young men rejoyce in human wisdome and understanding , this is a vain thing . For first , it is gotten with a great deal of trouble , and vexation of spirit : so faith Solomon , Eccles . 1.13 . I gave my heart to seek , and search out by wisdom , concerning all things that are done under heaven , this sore travel hath God given to the sons of men to be exercised therewith . And ( verse 18. ) in much wisdome is much grief , and he that increaseth knowledg , increaseth sorrow . God doth so punish the pride and boldness of the wit of men , even from the fall of our first Parents . Secondly , this human wisdome it must needs be a vain thing , for Eccles . 1.15 . that which is crooked cannot be made straight , and that which is wanting cannot be numbred , by human wisdome ; The meaning is this : that the natural wisdome of man cannot supply the defects of nature which are innumerable : much lesse can it furnish the soul with grace or salvation . Thirdly , it is but vexation of spirit . Solomon though he had gotten wisdome and understanding , and had experience more then all the Kings of Jerusalem that were before him , yet ( faith he ) Behold this is vexation of spirit . Again , God will abolish this human wisdome , 1 Cor. 1.19 . I will destroy the wisdom of the wise , and will bring to nothing the understanding of the prudent . Where is the wise ? where is the Scribe ? where is the disputer of this world ? Hath not God made foolish the wisdome of this world ? Besides , all your human wisdom , it shall not go down to to the Grave : it shall leave you when you die . There is no work , nor device , nor knowledg , nor wisdome in the grave whether thou goest , Eccles . 9.10 . This is the first thing in which young men oft rejoyce , they are prudent and wise : And you see that this is a vain thing . In the second place , if a young man rejoyce in his honour , and credit amongst men : this also is vain . Solomon hath shewed it , Eccles . 2.16 . He declareth to us , that all the honour of the world will end in oblivion , there is ( saith he ) no remembrance of the wise , more then of the fool , for ever : for that which now is , in the dayes to come shall be forgotten , and how dieth the wise man ? as the fool . Again , if a man rejoyce in honour , and much glory , he cannot beleeve : so faith Christ , John 5.44 . How can you beleeve , since you seek honour one of another , and not the honour that cometh of God only ? And it is noted to be the reason why many of the chief Rulers that beleeved on Christ did not confesse him , ( without which faith cannot be unfeigned ) because they loved the praise of men , more then the praise of God , John 10.43 . Nay further , the Apostle sheweth us that this is the cause of envy , Gal. 5.26 . Be not desirous of vain-glory , envying one another . Envy is a vexing affection : this vain-glory is the cause of this envy : whereby we shall pine away , when we see the happiness and welfare of our brethren . Further , if young men delight in pleasures ( which is the common course of youth ) these also are vain things . I said in my heart ( saith Solomon , Eccles . 2.2 . ) Go to now , I will prove thee with mirth , therefore enjoy pleasure : and behold this also is vanity . Kings that have had the greatest wisdome to invent them : and the greatest leisure to use them : yet they never found full contentment in the same . I made me ( saith he vers . 4. ) great works , I builded me houses ; I planted me vineyards , I made me gardens and orchards , and planted trees in them of all kind of fruits , I made me pools of water , I got me servants and maidens ; also I had great possessions of great and small cattel , above all that were in Jerusalem before me ; I got me men-singers , and women-singers , and the delights of the sons of men , as musicall instruments of all sorts . Here were the pleasures of Solomon . But ( vers 11. ) Behold ( saith he ) I looked on all the works that my hands had wrought , and on the labour that I had laboured to do , and behold all was vanity ; and vexation of spirit , and there was no profit under the Sun. The wise Solomon that had been trying every creature , whether it had any thing in it that might give him a true rellish ; profest , that there was no profit under the Sun. Yet further ; these pleasures shall cease , there shall be an end of them , 1 Cor. 7.29 . The time is short , it remaineth that those that have wives , be as though they had none ; they that rejoyce , as though they rejoyced not ; they that buy , as though they possessed not ; they that use the world , as not abusing of it ; for the fashion of this world passeth away . Lastly , our Saviour Christ , in Luke 8.14 . sheweth that the pleasures of this life choak the word of God , that it cannot bring forth grateful fruit to God. Fourthly , if young men delight in riches , and rejoyce in their estates that God that given them : this likewise is a vain thing . For first , many times , wealth is gotten by deceit , and then God bloweth on it , Jer. 5.27 . As a cage is full of birds , so are their houses full of deceit , therefore they are become great and waxen rich : shall not I visit for these things , saith the Lord ? and shall net my soul be avenged on such people as this ? Again , wealch is kept with much sorrow , Eccles 5.12 . The sleep of the labouring man is sweet , whether he eate little or much ; but the abundance of the rich will not suffer him to sleep . Thirdly , wealth is lost with a great deal of sorrow and vexation , Rev. 18.18 . when the smoak of Babylon ascended up to heaven ; Oh what lamencation there was ! they cryed out , What city is like unto this great city ? and they cost dust on their heads , and cryed , weeping and wailing , saying ; Alas , alas , that great city , wherein were made rich , all that had shipps in the sea , by reason of her costliness , for in one hour is she made desolate . But suppose further , that a man should get , and keep his wealth in the fear of God , yet these things are most uncertain , as the Apostle faith , 2 Tim. 1.16 . Charge them that are rich in this world , that they trust not in uncertain riches . Lastly , these riches cannot preserve our life : so faith Christ himself , Luke 12.25 . Take heed and beware of Covetousness , for no mans life is preserved by the abundance of that he possesseth . In the last place . If young men rejoyce in friends and Allies : this also is a vain thing . For , Psal . 62.9 . The man of low degree is vanity , and the man of high degree is a lie , to be laid in the ballance , they are lighter then vanity . Again , no friend can deliver us from Death , Psal . 49.7.8 . No man can by any means redeem his brother , nor give to God a ransome for him ( for the redemption of their soul is precious , and it ceaseth for ever ) that he should still live for ever , and not see corruption . Thus I have shewed several things that young men rejoyce in , and have shewed likewise that their joy is founded upon vanity , upon nothing . And this is the second means to heal young men of the inordinateness of their Joy , to meditate with themselves how vain and frivolous all things are that they delight in . The third means is , to betake themselves to seek spiritual joy . The well-head of this Joy is God : whom the Scripture calleth the God of cousolation . The instrument to convey this Joy , is Faith , Rom. 5.1 . Being jnstified by faith , we have peace with God. The grounds of this Joy are twofold . First , the good things exhibited . Secondly , the good things promised . The good things exhibited ; That God hath written our names in the book of life . Here is the fountaine of spiritual joy to a true Christian ; Rejoyce ( saith Christ ) not that the divels are fallen before you , but that your names are written in the book of life . Secondly , the other ground of spiritual joy , is the good things promised us . And those may be reduced to two heads . God hath made promises , either in regard of evil things , ( as we call them ) of afflictions that befall us . Or the weakness of the graces that are in us . Now in the evil of Affliction , we may rejoyce first ; In the promise of protection in affliction . 2. In the promise of Edification , by affliction . 3. In the promise of deliverence from affliction . All in the best season . Again , for the defects of grace in us ; ( which indeed is a thing exceeding grievous to a true Christian . ) Here we may rejoyce . First ; In the promise of preserving of grace . 2. In the promise of augmentation and growth in grace . 3. In the promise of bringing the weakest grace to perfection . Here you have the well-head of Joy. Oh that young men would know God , and Christ Jesus , and the word of God , and the promises , that they might leave this sinful and sottish joy whereto they are so adicted . This is the means to be rid of it , by getting into their souls , the sence and feeling of the true Joy of the children of God. Again in the second place ; Young men should be exhorted not to walk after their own heart : which is the next thing that Solomon noteth as a fault in them . The heart ( saith Jeremy ) is deceitful above measure , and desperately wicked . It is so deceitful , such a Cheator , that we are not able to comprehend it : it is desperately wicked . Who will follow a false guide ? and a disperate wicked guide ? so is the heart of man. Lastly , they should not walk after the sight of their eyes . David prayed ; Turn away mine eyes that I regard not vanity , and quicken me in thy Law. And again : Open mine eyes , that I may see the wondrous things of thy Law. There is much danger in following our eyes . Eve was misled by her eye , she looked upon the forbidden fruit , and saw it beautiful , and so lusted after it . And , when I saw ( saith Achan ) among the spoiles a goodly Babylonish garment , and a wedge of gold , then I coveted them , and took them . David was defiled by the eye : He saw Bathsheba from the roofe of his house washing her self , and then he lusted . Holy men have prayed to God that he would keep their eyes in a right frame and temper . These are the particulars that Solomon giveth to young men in direction , to take heed of carnal joy : to take heed of walking after their hearts , or after their sense . And these things ( brethren ) I have now committed in direction to you . The last use of this Doctrine is , for old men . For if young men may not rejoyce carnally , much less may old men . Youth may plead for it self , in want of wisdome , and gravity , sobriety , and experience , better then those of age . If young men may not have evil hearts , and evil eyes , much less old men . Look to it , you that hear me this day , that are stricken in age , ( as the Scripture speaks ) that are smitten in your limbs with age , that you cannot walk with activity and nimbleness : and are smitten in your senses with age , that you cannot well see , and hear , and taste . Oh that your hearts would smite you for your sins . May not young men rejoyce in pleasures , in friends , in honours , in wealth ? Much less may those of old age . Must young men be careful to chase away all carnal joy , and to get spiritual joy , that beginneth in godly sorrow ? much more must old men . It is no time for those that are old to rejoyce in carnal things : a few daies will make an end of them , and lay them in the Grace . Oh then , you that are of years , break off your sins by repentance , and your iniquities by mercy . Rejoyce in being good , and in doing good . This Joy will continue with you : as for the Joy of corn , and wine , and oyle , and silver , and gold ; this joy will die when you die . Yea , notwithstanding all the supports of this joy in this life , yet in another life you may be transported to hellish torments . Thus much for this first . In the second place ; Solomon sheweth the remedy against this carnal Joy in young men : which also may be a preservative against sin , both for young and old . But know thou ( saith he ) that for all these things God will bring thee to judgement . The Doctrine is thus much ; That the Lord God will certainly bring men to judgement for all the sins they have committed . This is an infallible truth . Know thou this , that for all these things God will bring thee to judgement . Malach. 3.18 . A book of remembrance is written before God , for those that fear the Lord , and thought upon his name . So the Lord hath a book of remembrance wherein he writeth down the sins of the sons of men ; and this shall be opened , and unciasped in the evil day , Eccles . 12.14 . God will bring every work into judgement , with every secret thing , whether it be good , or whether it be evil . 2 Cor. 5.10 . We must appear before the Judgement seat of Christ , that every one may receive the things done in his body , according to that be hath done , whether it be good or bad . 1 Thes . 4.16 . The Lord himself shall descend from heaven with a shout , with the voyce of the Arch-angel , and with the trump of God. Epistle of Jude , vers . 14 . And Enoch the seventh from Adam , prophesied of this , saying , the Lord cometh with ten thousands of his Saints , to execute Judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodly committed , and of all their hard speeches which ungodly sinners have spoken against him . For opening of this point , I will briefly shew you these two things . First , what is the reason that God will bring all these things to Judgement . Secondly , what manner of Judgement it shall be . For the first . What is the reason that God will bring all these things to Judgement . The first reason is . His Decree , Heb. 9.27 . It is appointed to all men once to die , and after this the Judgment . Even as it must needs be that man must die , because God hath so appointed it : so also it must needs be that men must come to Judgement , in regard of the purpose and decree of God. Secondly , God will do this in regard of his righteousness . He is a holy God , a hater of iniquity . But many times in this world it is well with the wicked , and ill with the godly . Lazarus he is in woful misery , and Dives he is in abundance of prosperity : Now God will shew his love to the righteous , and his hatred to the wicked in this Judgement . If judgement here begin at the house of God ; It is impossible the family of Sathan should escape hereafter . Thirdly , God will by this means clear his wayes , as the Apostle speaks , Rom. 2.5 . There are many wayes of God that are dark and cloudy to us , but then God will manifest himself before men and Angels . Then those wayes and works of God against which the hearts of unsanctified men have boyled , shall appear to be as they are , holy , and good , and righteous , to their condemnation and terrour . Yet further ; The particular Judgement that God inflicts upon men in this life , may prove the universall . The burning of Sodom and Gommorah : the drowning of the old World : the plaguing of Egypt , and the desolation of Jerusalem . These shew the insinite hatred of God against sin : therefore no doubt he will take a time to revenge himself of the impenitent amongst the sons of men , because of their sins Lastly , the consciences of men may prove that there shall be a Judgement . For let a man commit secret sins , that none knoweth but God and he , yet many times , he feeleth hellish horrour : which is a manifest proose , that conscience seeth , and apprehendeth God as the supream Judge , that will call all men to an account for their sins . Thus you hear the reasons why there must be a Judgement . The manner of this Judgment consisteth in these particulars . First , it shall be the last Judgment , after which there shall be no other : which declareth the terribleness of it . In this life , while there is life , there is hope : Let the wicked forsake his wayes , and turn to the Lord , he will be gracious to him . But then the sentence shall not be reverst : then there can be no appeal from that Judg , and judgment . Again it shall be a General Judgment , which is the second thing . God judgeth in this world , and that both in life and in death : He judgeth in life , by chastising his children for their faults , and avenging himself upon his enemies . He judgeth every man at death . But then there shall be a General Judgment of all , 2. Cor. 10. We must all appear before the Judgment seat of Christ . In the third Place . It shall be a manifest Judgment . Sometime the Lord Judgeth men secretly , by raising up in them fears and horrours in their hearts : causing his curse in the●… as water in their bowels , and oyl in their bones . But then God shall open his wrath against the children of wrath , before a world of men , and no eye shall pitty them . Fourthly , it shall be a sudden Judgment . Even as the flood came upon the old World , when they were sporting themselves , and deriding Noah that preached to them of the flood : so shall the fire come upon the World , that shall pass before the face of Christ , when he shall judg the quick and the dead . As asnare ( saith Christ ( shall it come upon all that dwell upon the earth . When the Fowler layeth a snare to take a Bird , he giveth not warning to the Bird , but surprizeth it suddenly ; so will Christ Jesus , surprize the sons of men , suddenly beyond their expectation . The Evangelist faith , he shall come as a theef in the night . A theef knocks not , he giveth not warning : so Christ Jesus , beyond the thoughts of men , will be on them suddenly before they are aware , by his dreadful Judgement . Fifthly , it shall be a most righteous Judgment . Then God ( as the Apostle saith Rom. 2. ) will render to every man according to his deeds . He will not regard the face of any : He will not be bribed by wealth or reward : He will not heare the testimony of the world for the wicked , or against the godly , but deal impartially , and give to every one according to his doings . Lastly , It shall be an Eternal Judgment . So saith the Apostle , Heb. 6.2 . The meaning is not , that God shall sit for ever , sifting matters , and surveying causes : but it is so called from the effect : for the conclusion shall be this , the Eternal weale and happiness of the godly , and the eternal wo and misery of the wicked , that shall be plunged by the justice of God into the severest torments . The Use of this Doctrine . First , it serveth as a preservative against temptation : for so Solomon hath made it in the Text , a preservative and bridle to young men , God will bring thee to judgment , saith he : and let me make it so to you . When Sathan tempteth you to sin , remember , God will call you to Judgement , even for those faults , for which you may possibly escape the penalty of men , yet not withstanding is is impossible for you to avoid the righteous Judgment of God. If Sathan would have thee do any thing , that the word of God , and thy own conscience sheweth thee to be hateful , and wicked in the sight of God : say to him , No , no , God will bring me to Judgment . This is the pollicy of our Adversary , when he induceth us to evil , he makes sin sweet and pleasant to us : but it should be our wisdome to make sin bitter and loathsome , even in this meditation , God will bring us to Judgment for the same . The Apostle saith , Resist the divel , and he will fly from you . But how must we resist him ; not by arguments of our own making , but by arguments of the word of God : and amongst other weapons , remember to list up this : when Sathan would have thee sin , say , No , no , God will bring me to Judgment . When the Divel solicited Eve , and circumvented her : she spake ( in the Serpent ) to Sathan concerning the Judgment of God : We may eat ( saith she ) of all the trees of the Garden , but not of the tree in the middest of the Garden , least we die : here she brought an argnment from the judgment of God : but here was her weakness , she presently let it fall . It should be otherwise with us , when Sathan tempts us : let us say , we shall die , and be condemned for sin : say so , and continue in it . If any revolt from the truth he professeth , he shall die in his sin . If any man disquiet the people of God , by vexation , or oppression , he shall die in his sin . If any man be a drunkerd or Epicure , he shall die in his sin . If any man be a whoremonger or adulterer , he shall die in his sin : If any man be a swearer , God hath vowed , he will not hold him guiltless , he shall die in his sin . If any man be an ignorant person , disobeying godliness , and obeying unrighteousness , he shall die in his sin . If any man continue in gross wickedness , in any wickedness without repentance , he shall die in his sin , Oh remember this Judgement of God , this death that God will inslict on sinners for sin : For the wages of sin is death : and arm your selves with this when Satan tempteth you : if you forget Death and Judgement , you are naked , and unarmed , your spiritual Adversary , may hit you on the bare , and spoil you as he will. The second use , is for instruction . Will God bring us to Judgment for our sins . Oh then let us hast to repentance . Beloved , this is one of the last things that God will do : and this is the greatest thing that Ministers can say : God will judge you for your sins . The Apostle Saint Paul , he moveth the Atheniaus ( Acts 17.31 . ) to repentance upon this very ground , because God hath appointed a day , in which he will Judge the world in righteousness . And surely if this will not awaken us , nothing will , nothing can . What do we mean ( beloved ) to suffer our sins to stand upon the score ? Where is our wisedome ? Our grace ? Are we able to stand before God , when he is angry with us ? Why do we not take off our sins by godly sorrow ? If a Judge should say to a Malefactour , except thou mourn for thy offence thou shalt die , and be execnted . Doe we not think he would mourn to save his life ? Behold , God faith to you , except you mourn for your iniquities , you shall die in your sins . Oh why do not we make our eyes as fountains to bewayle our sins ? that man is possest with extream hardness that lamenteth not his iniquity , and he treasureth up unto himself , wrath against the day of wrath , and the declaration of the righteous judgement of God Well , if we will not mourn for our sins here to repentance , we shall mourn heareafter in hellish horrour , without hope of help or mercy . In the third place , this Doctrine that God will Jugde us , should make us preserve in our selves a good conscience . It is the very use that the Apostle makes , Acts 24.15 , 16. He had hope that there should be a resurrection of the dead , both of the just and unjust , therefore he did exercise himselfe to have alwayes a good conscience , voyd of offence toward God , and toward men . Blessed ( faith Christ ) are those that are pure in heart . There is nothing that will be so rewarded , and so regarded at the last day , as a good conscience . But for those that have stayned their consciences with all wickedness and sin , and have not washed their consciences with the bloud of Christ , and the tears of true repentance , these shall have their portion without , amongst those that are unclean . Lastly , this Doctrine should teach us to fear God , and to give glory to him . As Saint John speaks in the Revelation , the day of his Judgment is coming , therefore fear him , and give glory to him . If the particular judgments of God that light upon men in this life should make us reverence his holy Name , how much more should this last Judgment that is so terrible , and unavoidable ? ABRAHAMS PURCHASE : OR , A POSSESSION FOR BURIAL . SERMON XIX . GEN. 23.4 . I am a stranger , and sojourner among you : give me a posse●…ion of a burying place with you , that I may bury my dead out of my sight . THis is the Conclusion of all Flesh ; they were never so dear before , but they come to be as loathsome and intollerable now . When once the lines and picture of Death is drawn over the Fabrick of Man or Womans body , ( as it is said here of Sarah ) all their glory ceaseth , all their good respect vanisheth away , their best friends would be fainest rid of them : even Sarah that was so goodly and amiable in Abrahams sight , must now out of his sight , he must bury his dead out of his sight . Oh the strange misery that sin hath brought us to , when it devolveth , and throweth down all our glory at once : and the ruff of Man-kind in their chiefest pride , in their greatest jollity , all is tumbled in an instant , in a moment to baseness , and stink , and misery ! How should we be diligent to get the hope of a better life , seeing this is so little worth having ? And how should our thoughts alwaies flie up to God , since there is nothing but rottenness and putrifaction found here in the world ? But Abraham , as the Father of faithful men , and a pattern to all loving Husbands in all ages insuiug , doth not this till such time as the dead Sarah groweth noysome to all that look upon her . As long as he could by his mourning and lamentation prosecute her without offence to his eyes , and danger to his health , he did it , but now the time is come , when earth must be put to earth , and dust must return to dust . There is no place for the fairest beauty above ground , when once God hath taken life and breath from it : it must go to its own elements , and to the rock and pit from whence it was hewen , thither it must return . This holy man therefore being well resolved of this , and knowing the doom already uttered by God upon our first Parents , Dust thouart , and to dust thou shalt return ; he cannot keep his dead longer by him ; he knoweth the bed wherein now she must be laid , therefore he seeks for it to these Country-men that he lived withall , that were Heathens and Pagans , but very moral and civil men , as we may see in this whole Discourse . And he desireth them that he might have a place for his own use and turn : not intimating so much to them , as that there should be a separation in their very death from Pagans and Heathens , but he keepeth that to himself , and covereth it with smooth speech , and elegancy of language , as his manner was . For indeed it was not lawful for Abraham to bury his dead amongst the Canaanites , the sons of Heth , of whom he demanded this peculiar favour at this time : but God would have his children , as they differ in all their life from Heathens that knew no God , so they should differ in every point , even in their Graves after death , that there might be no commixtion , and mingling of light and darkness , and no fellowship between Christ and Belial . Therefore to continue this hope , and confirm it in all his Posterity , that were a peculiar and chosen people ; It was necessary he should chuse his Grave , his place of Sepulture , that they might be sequestred from them in their death , as they were in the course of their life . Now after he had performed that duty that every man oweth to his dead friend , especially to his Wife , the mate of his bosome ; he cometh to move this to the sons of Heth , that were Lords of the soil . He was abundant in tears before he comes to move it : for God which commandeth us not to lament for the Dead , as men without hope , doth notwithstanding not forbid us to mourn , and sorrow for them , and to lament : he giveth us leave ; nay , he rather alloweth and approveth of natural affection , when we weep with them that weep , and mourn with them that mourn , and rejoyce with them that rejoyce . Abraham knew well in what estate his Wife was , he knew she was in a happy condition , he knew she was the Mother of the Faithful , and was translated to the heavenly Paradise : and he was not angry with God for taking away his Wife , he disdained not the act of his providence ; notwithstanding he resolveth into tears and laments . And these may well stand together , if they be not ( as S. Jerome saith ) rebellious teares against God , and against hope , and against the faith of the Resurrection : they are qualified and allowed , and accepted with the Lord , as a testimony of that good affection , and brotherly love that he commandeth to be in every one . After he had performed this , perhaps mourned three or four dayes for his wife , he knew this mourning must have an end , he knew that he must commit her to the ground , and make away with her , that she might not be a means further to continue , and aggravate his sorrow to no purpose : for with that condition a man is allowed the use of affections , as that he respects the glory of God , and give way to weak nature , rather then to any indulgent affection that is too head-strong and unruly , as though there were no hope in the promise of the Almighty . Therefore ( I say ) when he had thus moderated himself , as first to shew by his sorrow that he was a loving husband , and then to shew in the ceasing of his sorrow that he was a wise man , and a faithful Christian , he cometh now to the chief and main point , whereby to make an end of his sorrow , and take away the cause of further grief , the sight of his dead . He cometh to desire a possession of burial : and because he was a stranger here , he cometh to those that were Lords , chief ones , and desireth them to intercede for him to the chief Lord , to bargain with him for a place that he had sought out , and as it seemeth ( by Gods direction too ) chosen . But I will go no further then the Text. Wherein first , consider a certain preamble that the holy man useth to the people that he now converst with , in these words ; I am a stranger , and a sojourner among you . Wherein the sweetness of his nature doth shew it self , that he was both humble-minded , to know and confess that he was a stranger , and also that he was full of reverence and respect to those that he dwelt with : I am a stranger among you ; You are the Lords , I a poor Tenant ; You the Masters of the soil , I but an In-mate , that came in and was first lodged by you , and with your consent ; and without your consent I will not attempt any thing . That is the permonition whereby he insinuateth into their affections , and makes way for his speech and petition , that after he was to propound and tender to them . And then the Petition followeth , Give me , because I will not take it of my own head : Give me , What ? A possession , such a thing as I may call my own , as I may have to my own use , sequestred from all other mens : And Give it me ; not upon gift meerly , but for my money , give it me for price : answer me what I shall pay , that I may acquire and make this purchase . Thirdly , for what he would have this possession : To bury his Wife , and himself , and his posterity ; A burying place for them . A strange thing ; a strange purchase for a man , to purchase no other ground , but to buy Land for a burying place . Lastly , whom he would bury there , my dead . He calleth her not his Wife , but his Dead ; because now the contract was ended by Death , and she was no more his Wife , but one of his loving friends . Burial care after Death , it is committed to men by God , and by the voyce of Nature , therefore give me a place to bury my dead out of my sight . It grieved him to see that beauty turned to pale black darkness , that now had over-faced the face of that beautiful woman : to see that sweet composed body that was the mirrour of the times ; and the miracle of woman in those ages , that it was now subject to rottenness and putrefaction , and did now grow noisome , that it made men flie from it , that they could not look upon it . That I may bury my dead out of my sight . These are the branches of my Text. First , concerning the humble preface that Abraham makes ; I am a stranger and a sojourner among you . A marvellous thing to consider the great faith of our Father Abraham , and patience that he used in the apprehension of Gods promise : for all this land was Abrahams land , yet he confest himself a stranger : and Saint Steven saith in Acts 7. that he had not one foot of ground ; not a foot in all the land that he could own . This is that wherein God is most glorious in his Saints , their expectation , their patient expectation of Gods promise : that they think themselves as well for the time to come , for that which shall come , as if they were in present possession . When the Lord brought Abraham out of his native Country , out of Ur of the Chaldees , from the furthest part of Syria , he brought him many hundred miles to an unknown Land , and he promised to give him that Land , and to his seed after him : who would have thought but he meant to give him personal possession ? But no , as soon as he was there , the Lord drives him out by famine into Egypt , and then he understood that Gods mind was not to give it him ; but when the sins of the Amorites were ripe , and the people of Israel were grown to a number , that they might come by some claime and right , and be such a multitude as should not be contemned , that they might not come by way of miracle to take possession , then God purposed to give it him . So that this thing we may learn hence , that God is infinitely gracious to his children , when they are content with the appearance of things to come , as well as if they had present possession . This is that which the Apostle Saint Paul frequently speaks of in Heb. 11. that the Fathers had regard to the promises , and trusted upon God , that that should be truly performed that was spoken to them , and therein they rested themselves , and were aswell contented with the good word of God for the future times , for their posterities , as if they had it performed in their own persons . I am a Stranger and a Sojourner . Here are two words ; the one , ( A sojourner , ) signifieth , he that passeth by , as those that come to see divers Countries and stay not , but are making homewards : the other , ( A stranger , ) signifieth , one that sitteth by in a place . Abraham was both of them ; for when God commanded him , he was ready at any time to dislodge and go his way : as long as he found the mercy of God to him ; that is , as long as there was peace , and plenty in the land , he rested there in that place in his Calling . God appointed him to sit there , and there he sate , but not as heir of the ground , as a Lord , but as one that did sit there by favour , as enjoying a piece of ground for his cattel to feed upon , ( for the Land was not full , but they might afford some room to strangers ) such was he , ready to flie when God called him . Therefore when God called him to Egypt , he presently changed the place , and went to that : and from thence , when God called him again , he came to Mamre , and there he dwelt with the Inhabitants of the Land , because he understood that that was the place that God had selected for him to make his possession . It teaches us to learn this voyce of our Father Abraham ; as children learn to speak by their Parents , and delight in their language ; so we should still delight our selves in this language of the Eather of the faithful , to be , and account our selves strangers and sojourners among you that be the world , among you that have your cares so fixed on the world , that you have no care of heaven : among you that will give nothing , but hoard up riches , and you know not to whom you shall leave them : among you that have no dwelling above in that City , whose builder and maker is God : among you that live only on earth , I am a stranger among you . And being so ( as every Christian must profess himself ) it therefore followeth , we must abstain from all fleshly lusts , and worldly desires , and carnal concupiscences , and appetites : for strangers use not to settle on their dregs in the Country they passe thorow , but as men in motion , they take that which is needful , knowing that they have a Country in another place , the blessed Jerusalem that is from above , who is the mother of us all . Secondly , we are to consider here the humble conclusion , that Abraham makes out of his pilgrimage , out of his strangeness : because he was a stranger ; therefore he will be no meddler ; as it is an old rule , strangers must be no meddlers , they must not take what they will , not buy what they will , strangers do not purchase land in a strange Country , without the good will of the Natives . Such was the nature of this holy man of God , he would not so much as make bold with them for a burying place without their consent . One would think it had been easie for him to have ventured upon this : whensoever a man dies , the common custome of nature , and the law of Nations yeeldeth this priviledge to put their dead into the ground , earth to earth : there is none so barbarous as to deny , by the light of nature , but that a dead man should be buried , strangers , or Forreiners , or native Inhabitants : therefore I say , a man would think that such a man as Abraham , might safely have ventured upon this to bury Sarah , and never told them , and asked their good will. But no , the blessed man was of another mettal , of a heavenly and sweet disposition , he would trouble no man , he would give no offence , but carry himself as an Angel of God among them , harmless to every one , he desireth every mans love , he was careful to avoid any mans displeasure : and therefore he cometh to them as to great men , and intreateth them , as if it had been for a Lordship , or a piece of a Province , or some great matter of estate : he cometh to beg a Grave , he desireth a burying place . This should teach us what ought to be our condition in this world , not to be audacious and bold , and presumptuous , as commonly we are one upon another . And even strangers themselves , so forget themselves now adayes , that they make no conscience of depraving , and undermining , and spoyling , and putting Natives out of their possession : they get to themselves such an impudency , as is strange , and none of the least reproaches , they neither approve themselves to God nor men by this bold intrusion . Let strangers be like themselves , to know that nothing is theirs that they can challenge , they must come to it by the good will , and consent of the parties , for strangers are not at home , but to be sent home to their own place ; they must presume of nothing out of their place . If men did consider this , they would not shoulder out , and in jure , and backbite one another , and all for base worldly pelse , little better then a burying place , then a Rod of ground to make them a Grave : but men are so set on it , as though all their hope were here , as though they had no treasure in another place , as though this were their home , and they had no further motion to better things . This is the Preface . Now the Petition followes . Give me I pray you . Give me , not Gratis , the meaning is not ( as after the story sheweth ) he would not take it for nothing , but give me for price , for reasonable bargain , as you shall deem it fit to give me . Se here again the excellent moderation of this great man , this great servant of God : he confest it lay in their power to assigne and contract with him for any thing : it must be their gift , or else he would venture upon nothing : I have lived among you , and I would fain die among you too ; as you have given me leave to live with you , I beseech you cast not away my dead : my Wife is gone the way of all flesh , and I shal follow her shortly , cast us not away : there is no further corporal living for us to gether ; I beseech you give me a burying place , and then we shall be one corporation , our bodies will moulder to nothing , and not hurt you ; therefore give me , that which is a common gift , a gift that enemies will give to enemies , and therefore a gift to strangers , and it is natural to do good to strangers . I beseech you give me . What is this he would have ? For though this people were very liberal , and would have given him a hundred times more then this he requested , as we see afterward by their answer : it would have been a great matter that Abraham should have been denyed : yet this holy man asketh such a gift , as they might well grant without harm . Hereupon the holy man is to be commended ; as for the great beggars of the world , they cry , Give , give ; all the whole Country is not sufficient to satisfie their desire , but still when they have had this , and that preferment , they cry still , Give . This blessed man was of more moderation , he had a more circumcised heart , and desire : he desireth no more then they might well forbear , and part with , and suffer him to have without hindrance . And so it teacheth men their duty , that they should not too much grate upon a friend , not too impudently demand things that cannot well be parted with : many men are of such good natures , that they will give away at the first sight of a Petition , that that shall be a great loss , and dammage to them , and after wish that they had not given it , when they cannot recover it again . There was no such spirit in Abraham , nor should be in Gods children , they should not be insatiable , and extend themselves to unreasonable demands : a thing that argueth one altogether glued to this world , and one that hath no further expectation than of things below . Give me : What ? A possession of burial . First , A Possession . He would have it so conveyed , as no man might make claim of it , but that it should be for him , and his for ever . Therefore it was , as it were , a Church-yard that he begged , such a one as was capable , and had sufficient scope and roome for his whole Posterity in the time to come , in times of trouble and persecution : for in this place were the Fathers and those Partiarchs ( though we read not of their Burial in this place in the book of God many of them , yet notwithstanding it is likely that all the Patriarchs had their bodies ) conveyed to this place , and that the great ones in Egypt , that so demeaned themselves , that they had favour from the Court , were brought to this place . For these and himself , and his present Family about him , whom it might please God to strike with Death he knew not how soon , the holy Father desired a place separare , that there might be no mingling of the select people of God with those that were without God in the present world , as the Apostle saith . Now for this , there is no distinction in our time , for Christ being made the Corner stone , hath made both walls one , the Jewes and Gentiles being built upon himself , all this difference is taken away : But at that time it was fit to maintain a distinction , to keep a note of difference . As God set a mark upon the flesh of Abraham , and upon the houses of the Israelites in Egypt , so they kept this in all points , even in their very Graves , that a difference might be maintained between the seed of the Woman , and the seed of the Serpent to the uttermost . Give me a possession , a burying place . Here is the end why he would have this Pessession . A strange kind of Possession : a thing that every one is born to , no man will deny this : we say the land in the Church-yard is every mans , every man is born to that land . Behold such a land , such an inheritance this Father cometh to begg . He hath not a foot of ground in all the whole land , no place to dwell in , but by their leeves ; no place to feed on but with there consent ; he is content thus to possesse , to have it upon their hand ; to have his house upon their liking , and his field and grass upon their affection , and content to be gone , and depart upon their bidding : but when it cometh that his dead must be buryed , there is no dislodging then , no removing then , that is a Possession , he makes not other things his Possession , but useth them in a transitory manner . So that the holy Ghost would teach us this , that a mans Grave is his strong hold , his Possession . And indeed there is no Possession so durable and certain as the Grave : all the lands , and all the means that a man hath in this world , it may in the course of time , either by the misguidence of the party , or the succession of prodigals , be made away , that he that hath had full possessions , may not have a foot of land to call his own : so Possession are alterable , sometime one mans , sometimes anothers , and again anothers , no man knoweth whose , because they are still removing . But when a man is possest of his Grave , that is a long Possession , that Lease is time out of mind , and it holdeth to the coming of Christ to Jndgement . Though there be a sort of covetous men in the world , that care not for lucre and gain , to remove dead bodies , to make men pay dear ; and yet presently when the memory of that payment is gone ( in this base respect ) to remove them from their natural rest , and to put new bodies in their room . Though this ( I say ) be practised by some , yet notwithstanding the Lord hath ordered this that a man should have his Grave for ever ; and that all Christian men should know that they have no such true inherent Possession , sticking to them , and they to it , as the Grave . Thus the great God bringeth us to life by death , making us possesse the Grave here for a time , and after possesseth us with life and glory , and joy in the highest heavens . Behold Abraham : see how he beginneth to possesse the world , by no land , pasture , or earable Lordship : the first thing is a Grave . So every Christian must make his resolution . The first houshold-stuff that ever Seleucus bought in Babylon , was a Sepulchre stone , a stone to lay upon him when he was dead ; that he kept in his garden . So we should begin to make that our chief utensill : it should teach every Christian much more to be mortified so to the world , as to be settled upon nothing for a Possession , so as the ground where his flesh shall rest in hope , till the Lord receive him , and give him his Spirit again . A strong kind of entrance this holy man made into the holy Land , that the first thing he takes possession of , should be a place of burial for the dead . Even so wondrously God useth to work : the promised seed , it came of the dead womb of Sarah : and accordingly it is in this great and famous History , that out of these dead ones , the Lord takes such a firme possesson of this Land , that when four hundred years were come about , there was such a quick issue , that it drove all the Inhabitants out of the Land : for out of Sarah that was now dead , and Abraham , and the Partiarchs that were interred in his Cave , out of their dead loynes the Lord raised a living issue of six hundred thousand foot-men , besides women and children that came under the conduct of Joshua , and discomfited the Captains of the Land and took possession . The gracious God out of dead and poor things in the world raiseth strength and Majesty : that those that they trampled upon , and accounted as dead men , the Lord made out of them such a living stock , that all the poor of Canaun was not able to hold up , and make head against them , ( they were such a powerful Army ) but hid themselves in Caves , and became as dead men , to give place to these dead men . Here is the wonderful great glory of the Almighty , out of meer nothing , to work all things , and as he made all things that are seen out of nothing ( for by faith we learn that things that are seen , were made of things that are not seen ) so he still continueth to lay his foundation in baseness and humility , in a ridiculous manner to flesh and bloud , yet out of that he bringeth large and infinitie majesty and glory , such as no man can aspire in his thoughts to think sufficiently of . Give me a burying place to bury my dead . Behold , he calleth her Sarah , his dead , he calleth her not Wife , though it is said after in the Text , that Abraham buried Sarah his wife ; yet that is in respect of the time of her life , when they lived together , and in respect of the former society , and converse they had : but now he speaks to the point , she is no more his Wise , but his dead . It is translated by all in the Neuter Gender , not my dead she , but my dead , simply in the Neuter gender , as a thing which now had not so much relation . So it is true , when men and women are severed by Death , they are no more man and wife , but one anothers dead . For as the Apostle saith , Do you not know that as long as a man liveth , his wife is subject to him , and she must not couverse with another ? So likewise for men again : but when God dissolveth the contract by Death , then as she is free for another man , so she is no more his Wife ; so long as she was alive upon the ground she was his Wife , but now when she is to go into the ground , he calleth her his dead , but not his Wife . The substance and sum is this ; That Matrimony is Gods blessing for present use of mankind , for the propagating of the Species , to continue the seed of man to the worlds end , that there may be still a generation to praise God their Creator ; and so being a temporal thing ordained for the office of this life , it ceasoth when Death cometh : there is nothing but Death , and that which Christ speaks of in the Gospel , can make a separation : when death cometh all relations cease , and a wife is no wife , and a husband is no husband . Behold out of this , the infinite love of God in Christ that hath made all things , all unions , and contracts , hath made all to be void but his own : for our Lord Jesus in life and death is our Husband , our Lord , our Master , our Father , as well in the one as in the other : whereas by the intercourse of death all things are dissolved , two of the best friends that are may part upon discontent , and body and soul must part at Death , and Husband and wife ( the Symbol of Christ and his Church ) must part one from another : yet when all societies and contracts part , Christ doth not part from us , but he is in the Grave , as well as in the highest heavens , our Husband , and Lord , and Spouse , and we are his Church still , we keep the same relation , and as strong bonds in death , as in life . My Dead . Yet not withstanding though she was not Abrahams Wife , yet she was Abrahams dead . This must teach a man after he is freed by Death to the combination and contract , yet that there is a care remaining from the Dead , a love to that , though not as to a Wife : the respects of Man and Wife are carnal and fleshly , Death cometh and cutteth down the flesh , therefore cutteth off that respect too : but because she was dead , and there was such bonds hetween them formerly , therefore a man is bound to lament and sorrow for his dead , as Abraham did here , to love the memory of the dead , to speak well of the dead when occasion serveth , to commend them for their vertues , to use the friends of the dead ( as far as is in their power ) with all courtisie , to be good to the children of the Dead , those that the mother hath left , and not to cast them into the hands of a furious woman , a new Wife , that neither careth for dead nor living : but to have a special regard to the bonds and familiarity , and that spiritual acquaintance that God made in this life : and so to be good to all that come of that issue for their sakes . Let me bury my dead . Lastly it followeth , why he would bury his dead . Out of my sight . A strange thing , Out of my sight . Was his grief so aggravated , as he could not still behold her face ? or was it necessary that the carkasse it self must be conveyed away ? must it needs be that the body being now no way amiable , but noisome , must be conveyed out of a mans sight ? The best friend in the world cannot endure the sight of a dead body , it is a gastly sight , especially when it cometh to that dissolution , that the parts begin to have an evil savour and smell , as all have when they are dead : then to keep themselves in life and health , it is necessary to avoid them , to bury their dead out of their sight . And what so sweet a sight once to blessed Abraham , as Sarah ? What so sweet a spectacle to the world as Sarah ? The great Kings of the world , set her as a Parragon , and she came no where but her beauty enamoured them : she was a sweet prospect in all eyes , every man gazed on her with great content , to see the beauty of God , as in so many lines marked out in the face of Sarah . Yet now she is odious , every eye that looked upon her before , now winks and cannot endure to look upon her , she must be taken out of sight . Oh bethink your selves of this , you that take pride in this frail flesh , that prank up your selves , to make you graceful in every eye : you that study to please the beholders , you that are the great Minions of the world : you that when age beginneth to purle your faces , begin to redeem your selves with paintings : think of this . Mother Sarah the beautifullest woman in the world , is loathsome to her husband , her sweetest friend : therefore I heseech you in the fear of God , leave these fooleries , and vain fancies : remember what danger Sarahs beauty cast her into ; though it were a great gift of God , yet she had better have been without it , then to have that hazard of soul and body , that she was brought to by Abrahams travels and necessity : and know it that your best beauty is to please the eye of God , to look beautiful in his sight : for the sight of God is never weary ; the sight of men will be weary of you , the best friends you have will loath to see you dead , you will then be grisly in the eyes of men , but the eye of God it is all one even in the dust , and nothing can make you so ill-favoured , but God will like you : therefore labour to please Gods eye that never ceaseth : nothing will make him after his affection , whereas the eyes of men , this life is so full of foul alterations , as the least sickness bringeth an abomination unto them . I see the time prevents me . I will speak a little to the present occasion . We have here a depositum , a gage , a pawn of a dear Sister of ours , a woman known to you all to be of a holy Christian conversation : a neighbour full of peace and quiet , and of good works according to her calling . She was also in the spiritual part a woman of a very good inclination , loving the Word of God , curious and attentive in the hearing of it ; She was much delighted in it , and desired to communicate the knowledg she had in the Scriptures to others , and to speak of it as often as occasion permitted . By this study it pleased the Lord to work a constant and lively faith in her , to put all her trust and considence in him . She was now taken upon the sudden , therefore the Lord hath left her as a pattern for us to look upon , to take heed to our selves , that we may make our peace with God , and look for death every moment , because we know not how soon we may be arrested . She was indeed a woman of great trust and faith in God : and one whose mouth was full of his praise , still admiring and recounting the wondrous grace of God to her in all the course of her life , in sparing her , in giving her comfort in her conscience , concerning the pardon and forgiveness of her sins , and providing for her worldly helps , which she thought never to attain to : and in many other particulars , She did open the grace of God according to her best understanding , still giving the praise to his holy Name : and no doubt , if the stroke upon her had not been so fatal , and as deadly as now it was , we should have had the like fruit more abundantly at this time . Howbeit she was not as one altogether destitnte , but she called for , and craved the prayers of Gods people , that they would lift up their hearts and hands , and voyces to the Lord to look upon her , and release her of her misery and trouble , either by life or death , for she was content either way . She had some touches also of Divine Scripture as occasion offered themselves . As when the light was brought in , she desired to have the light of Gods countenance to shine upon her . And when her eye-strings were broke , that the tears did distill down , she desired the Lord God to put her tears into his bottle , and many such Luminations there were that came from her . Her surcharged spirits were so taken and strucken , as a man might perceive at the first , there was no way but one ; her self drawing her self within , as though that in the outward man there were no room for the soul to dwell there , or to have a fit and opportune habitation . I must needs advertise you of one thing , that this cnstome of praising and commending of the dead is very full of danger , because a man may be a lyer , and a flatter before he be aware , when he never intended it . But truly ( for ought that I could discerne ) this Sister of ours was one that was very well deserving , of a quiet and moderate spirit , intentive and careful to govern her house and children , and no way exorbitant , for any thing that I can hear . It is true that all are not of one Model , as the bodies of men and women are not of one height and colour , so the souls and spirits are not all of one elevation neither : but we esteem the children of God according to that they have received , and not according to that that they have not received , as the Apostle speaks . I say therefore , according to the grace she had received ; I verily beleeve she was faithful and true to it , that she received not the grace of God in vain ; she sought by all means to nourish and cherish it from one degree to another , and to proceed from grace to grace . And therefore I conclude in the judgement of Charity , that we have very strong hopes , and great probabilities of her happy translation . She was a Daughter of Sarah , as Saint Peter speaks of Women , that he would have them demean themselves , as Daughters of Sarah : and such a one she was in her habit and attire , in the manner of her life , and society , and company : and therefore I doubt not but she inheriteth with Sarah the place of blessed mansions , that the Lord hath made infinite specious , and wide , and capable for all blessed souls that put their trust in him . Now , this let us make use of to our own souls . In that she had not that largeness of time she supposed to have had , but was surprised so soon and vehemently , as she could not dispose of her self in that manner , as we know by experience she would have done : it should be a lesson to us to be ready for God , to be acquainted with God. We have had two Corses one after another , one a man , another a woman , both taken suddenly in respect of the time , though they had thought to have made an overture of themselves to the world , and thought to have made all things fair and easie , by the confession and expression of their faith to the world , but they were not suffered to do it . So , all presume to have time to make the world know that they be humble and penitent , and to make their confession ; but many put it off till it be too late . Let us not be put off with vain presumptions , the Lord giveth , and the Lrod takes , we know not how soon . We were born we know not when , we shall die we know not when . The Lord prepare us all for it . GODS ESTEEM OF THE DEATH OF HIS SAINTS . PREACHED At the Funeral of Mr. John Moulson , of Hargrave , at Bunbury in Cheshire ; By S. T. SERMON XX. PSAL. 116.15 . Precious in the sight of the Lord , is the death of his Saints . THe Psalm was composed by David , to be an acknowledgment of that favour and grace of God , which himself had experience of at some time or other ; but when or what the particular occasion of it was , we are uncertain . Some refer it to that escape which he made when Saul and his Troops had compassed him about , upon the discovery of the Ziphites , 1 Sam. 23.26 , 27 , 28. Others because Jerusalem is mentioned in the Psalm , and Jerusalem at that time of Saul was not built , as they conclude well against the time of the penning of it ; so they find also another occasion , his escape from Absolom , and that great plot , 2 Sam. 15.14 . Others include also his spiritual Conflicts , his combattings with Gods wrath , and his dispairs because of his sins , together with some sicknesses and strong diseases , accompanied with griefs , and anxieties of mind ; In all which he found God benevolous , and merciful unto him , in the sense of which he rejoyces , and ( as it was in his duty ) gives thanks and praises unto God. He saith in the fourteenth vers . he would make publique business of it , and would pay his vowes , corum populo , in the presence of all the people ; and good reason he had , for God hath oft releeved him , and taken much care to preserve his life , as he is ever tender of the safety of all his people , for Pretiosa in oculis Jehovae , &c. Pretious in the sight of the Lord , is the death of his Saints . The words are a Simple , universall , affirmative proposition ; wherein , 1. The subject or thing spoken of ; is , The death of Gods Saints . 2. That which is spoken of it , is , That it is precious in the sight of the Lord. Which proposition may be resolved into these three observations . 1. That there be some that are Gods Saints . 2. That Gods Saints do also Die. 3. That the Death of Gods Saints is precious in Gods sight . 1. There be some that are Gods Saints . Sanctorum ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the vulgar latine reads it . Misericordium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Pagnin after S. Hierome . Bonificorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Piscator Piorum : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Mollerus . The Kings translators have rendred it in our last English , His Saints , though they have given themselves a liberty in other places to render the Hebrew that is here by our English ( Holy , ) as Ps . 16.10 . hhasideka , Thy Holy one : and the Hebrew word that properly signifies holy , by our English ( Saints ) as Psal . 16.3 . Kedoshim , To the Saints . The Saint in the Text is in Hebrew hhasid , and hhasid , is beneficus , and but in a secundary sence Sanctus : Yet whereas it is rendred by the Septuagint once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , venerandus , venerable , which our English translates , The good man , Mic. 7.2 . and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reverend , or as our English hath it , Righteous , Prov. 2.8 . Yet in all others places it is translated by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sanctus , Saint , or Holy : and it seems according to the very notion of the word in use among the Jewes themselves , among whom the posterity of Jonadah , because of their holiness of life , and strictness in religion , were called hhasidim , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Asidaeans , 1 Mach. 7.13 . as much as , Holy-ones , Good-men , or Saints . But not to insist farther upon the translation ; The name of Saints , is given sometimes by the Fathers to holy men departed , and reigning with God , but so the word is very rarely used in the Scripture : but more ordinarily it is given to the faithful in this life , and so the notion in Scripture is most frequent . So 1 Cor. 1.2 . To the Church of God at Corinth , called to be Saints , or Saints by calling : So also , Eph. 6.18 . Rom. 12.13 , &c. There is a double sanctity ; 1. Of outward profession . 2. Of inward regeneration , and so the word is here more specially understood ; They are Gods Saints , whom he separates to himself , or calls unto holiness of life ; The Saints on the earth , such as excell in vertue , Psal . 16.3 . And there is reason for it , that there be some Saints in this life , because that which makes Saints is attainable here ; not Popish Canonization , but Gods Election , Gods Spirit , Gods grace , the Merit and holiness of Christ ; as it is , 1 Cor. 1.2 . Those of the Church of Corinth were Called to be Saints , with all that in every place call on the name of Jesus Christ ; Who was both , 1. A pattern of holiness , that his people might be so by his example , and 2. A foundation of holiness , that his fulness might be conveyed to his members . Vse 1. If there be Saints in this life , it is against the Church of Rome , which shuts up all the Saints into heaven , and suffers none to be Saints , but such whom the Pope canonizeth . Bellarmine delivers it , 1. That Canonization , which is a publike testification of the assured holiness , and glory of some , by which publike worships are decreed them , is pious and lawful . 2. That this power of Canonization is only in the Pope . 3. That the Popes judgement on Canonization is infallible . But Beside that , this third proposition is gain-said by men of his own side ; The practise it self also of Canonization was unknown till Leo the thirds time , anno 800. or till fourscore yeares after that , till the time of Adrian ; and it was ever anciently held , that no man can judge infallibly of anothers condition , or may admit any into the number of Saints . The ancient Church had their commemorations of holy men , and women departed , but without worship . So may we honourably speak of such as are with God , and we do so ; Luther cals Thomas Aquinas ; Saint , and Melancthon sticks not at it to , call Authony , Bennard , Dominick , and Francis so too . We seldome name those glorious Doctours otherwise , then Saint Basil , Saint Greg. Naz. Saint Ambrose , Saint Augustine . And so we use to commemorate the holy Apostles , the blessed Martyrs , and the Fathers . And think we have as much liberty as the Church of Rome ; to call godly men of our late acquintance Saints , as I remember a learned and reverend Bishop of ours to have called Master Greenham . But withall as the Scriptures do , so we may also call the living beleevers , and they are so before they come to heaven . Vse 2. If there be some , let us all aspire unto that honour , to-be such as excel in vertue , to be put in Albo Sanctorum , and to have our names in the Calender or roll . Let us follow the foot-steps of Christ , and holy men , learn of me , faith Christ , Mat. 11.29 . for , I have given you an example that ye should do as I have done unto you , Joh. 13.15 . And let us follow them that have followed Christ , to take out the patterns that have been set us by Apostolicall and holy men . In the ancienter times of more pure and servent zeale , people were ready to run to any lights that did burn and shine among them , to take example from them , how to regulate their lives ; Hence came many religious professions , ( though since much degenerate and corrupted , ) who were won to the immitation of those practises of self-denyall , contempt of the world , mortifying of voluptuous affections , &c. which they saw in them . We might make a profitable use of the lives of holy men , and Martyrs of old or of late , to copy out their sanctity . And let it be an incouragement to the study of piety and religion , to consider what honour it brings along with it , it Saints us , so that we need not be at that extream expence and charge , which we read some have been at in the Court of Rome to procure Canonization . Vse 3. If their be some such here , and they be men holy and religious , then take we heed that we speak not ill of such , that we abuse them not , that we open not our mouths against heaven , against them that are Incolae coeli , Inhabitants of heaven , either by an actuall possession of glory , or here by an heavenly conversation . Devout and religious men , whose thoughts and hearts are above , do not count this their Country , they do but sojourn with us ; abuse not strangers then , especially these strangers for their country sake . We use to say , De Sanctis nil ni si bonum ; we should not speak any thing to the prejudice of the Saints . The Romanists are presently upon us , that we forget this rule ; Sanctos Dei non esse peculiari honore colendos , docent omnes hodierni haeretici . So Lorichius accuses us ( for we know whom he means . ) The truth is we dare not give them divine worship , nor make them Gods , as the Papists ( when they have wearied themselves in fitting their distinctions of latreia and douleia to little purpose ) do it roundly enough , and the people in their practise ; But we give them their due , and as much as themselves would be willing to receive , as we gathered from the behaviour of the Angel that was sent to John , Apoc. 19.10 . But in the mean time , while they make a thriving trade of the flattering of the Dead , they neglect and abuse the living Saints , not only writing a Dele in their Indices expurgatory upon the testimony of Pius or Prudens given by some more ingenuous men of theirs , to some of our Divines in particular ; but also traducing the whole estate of our reformed Churches for schismaticall , and heretical . Vse 4. If there be some Saints of God here , let us choose to be of their acquaintance , and keep their company , because they do best of all know the way to heaven ; and it is good to go safely that journey , by direction of the best and most skilful guides , lest we miss it in those places where the way turns , or where the path is not so well beaten as the other Road. 2. Gods Saints do also die . The Death of his Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness frees not from death . Abel , Noah , Abraham , Moses , David , the Prophets , the Apostles , the Fathers , are all dead . Your Fathers , where are they ? and the Prophets , do they live for ever ? Zach. 1.5 . God cuts off both the righteous and the wicked , Ezek. 21.4 . The righteous perisheth , and the ( hhasidim ) the merciful men , or the men of godliness are taken away , Isa . 57.1 . Yea , and often-times as Menander , was able to observe it , Whom God loves best he takes soonest . An observation much like that , in 1 King. 14.12 , 13. That son of Jeroboam , who only of that family had some good thing in him , was taken away young . But whether sooner or later , their holiness frees not from death : rich gilding upon an earthen pot , keeps it not from breaking . They are made of the same mettal , of the same clay with other men . The Apostles that brought the treasures of grace to the world , were themselves , Testacea vasa ; so Saint Hierome : Vasa fictilia , so Saint Gregorie , but only earthen vessels , 2 Cor. 4.7 . clay in the hand of the potter ; Isa . 64.8 . And therefore all things in this respect come alike to all , Eccl. 9.2 . Vse 1. If such die , then Death is not alwayes evil ; for sure it is not evil to them to whom all things work for good , Rom. 8.28 . The sting of it is gone . And though it have not a pleasant look to entertain us with , it is but as a rude Groom that opens the gate by which we must pass to a better place , and to better company . The godly have many advantages by death , 1. Rest from their labours . 2. A Crown when they have finisht the race , 2 Tim. 4.7 , 8.3 . Freedom from danger of sinning any more , Rom. 6.7.4 . Death frees from a possibility of further dying , 2 Cor. 5.1 . Let me die , saith Seneca , and what hurt comes by that ? I can be bound no more , I can be sick no more , I can die no more . 5. They go presently to God. While we are at home in the body , we are absent from the Lord : We are willing rather to be absent from the body , and to be present with the Lord , 2 Cor. 5.6 , 8. I desire to be dissolved ; to be with Christ , Phil. 1.23.2 Tim. 4.6 . We wrong death , when we call it horrid , it is sin which makes it to be so , else it is but conceit . There is often more pain in a tooth-ake , then in dying . Tears , and black cloth , and the tremblings of the guilty do disguise Death , and make it look terrible . He that said , it was of all terrible things , the most terrible , was himself an Heathen , and knew not what Christ had done to alter the property . Once indeed it was uncouth and hideous , but since Christ dyed , it hath a more fair and pleasant face . There can be no danger in that way , which all the Saints have gone . As Phocion said to one , that by the same sentence of the Judges was to die with him ; Art thou not glad to fare as Phocion doth ? So are we not glad to fare as the holy Patriarks , Prophets , and Apostles have done , and to go after them ? He that went this way the first of any man-kind , was holy , a Saint , it was Abel whom God accepted . We use to call those passages and Streights , which have been first found and discovered by any , by the names of the first Discoverers , as the Streights of Magellanus , and that a little lower , Schouten Streight , or Fretum le maire ; So if it may afford us any comfort for the passage , let us call Death no longer Death , but Abels streights . Let us learn , if not to love , yet to contemne Death , that so we may have the more easie conquest over all other hard things . It was a bravery in Damindas an heathen ( which Christians should be ashamed to come short of . ) When Philip had broke into Peloponesus , and some Lacedemonians said ; They were likely to sustain much evil , unless they could reconcile themselves to Philip ; Damindas said , O Semi-viri quid nob is poterit acerbè accidere , qui mortem contemnimus ? Ah poor spirited men , what can be sharp or hard unto us , who have learned to despise death it self ? Vse 2. Because Saints , or holy men , do also die , let us make the best use of them while they are with us ; To benefit and profit our selves by our religious friends , acquaintance , neighbours and kindred . When God raises up some man eminent for wisdome , and a godly life , he is set up as a light for the town or neighbour-hood to walk by ; Yet oft-times such as dwell neer , are careless , and neglect their benefit , when strangers farther off draw neer unto the light , and gain by it ; as we use to let our own books lie by , and rather make use of such as we borrow , to take notes out of them , because we know not how soon they may be called for by the owners , and presume that the other will still be in our keeping . We should improve our good acquaintance , and walk by the light while we enjoy it , because many times the Sun sets , and it is night in a neighbour-hood or a family , when a good friend , a good Parent , or a good Master dyeth . Remember Joash , and Jehojada . 3. The Death of Gods Saints is precious in Gods sight . When David was opprest with griefe , it seems he had such thoughts as these , Surely man is ( res nihili , ) a vain and worthless thing , too low , and too unworthy , that God should take any notice of him , or be careful of him ; But at last he overcame such thoughts , when he had found the experience of Gods tenderness towards himself in particular , and towards all his people , and now resolves , That God neglects not his , as if he were not affected with their miseries , but their souls , lives , and safeties , are dear and tender unto him , as a treasure which he will not carelesly lose , or suffer men or divels to take away by force or treachery . Their Death is pretious [ Jakar , ] the word of the Text is , in pretio fuit , magni estimatum est . God sets them at an high and dear rate . The Septuagint renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Noun by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretiosus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probatus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi pretii : God honours and accounts well , and hath high thoughts of the sufferings of his . See how the word is translated in other Texts . 1. Honourable , Isa . 43.4 . [ Jakarta ] Thou wert pretious in my sight , thou hast been honourable . 2. Much set by . 2 Sam. 18.30 . His name was much set by . 3. Dear , Jer. 31.20 . An filius ( Jakkir ) presiosus mihi Ephraim . Is Ephraim my Dear son ? 4. Splendid , clear or glorious , Job 31.26 . Si vidi lunam ( Jaker ) pretiosam & abeuntem . The Moon walking in brightness . Put all these expressions together , and then we have the strength of Davids word , The death of the Saints is pretious ; that is , 1. Honourable . 2. Much set by . 3. Dear . 4. Splendid and glorious , in the sight of the Lord. God is so tender of his people , that 1 He will not have them take wrong , he orders their death , he takes care for them , he visits and comforts , and assists them in their dying , he helps them with strength , with memory , in their understanding , their senses , &c. 2. He takes much delight in their sweet , holy , calm deaths , and resignations of their souls . 3. He takes care of their very bodies too , to lay them up sweetly to rest , in Repositories , or Dormitories , as the Ancients were wont to call Church-yards , and Graves . 4. Lastly , he entertains their souls immediately , when they are breathed forth , and places them , In Sinu Abrahoe , in Abrahams bosome , wheresoever that is , to possess present joy and quietness , And no wonder that he doth all this , because he hath bought them , and redeemed them unto himself , with so great a price as his Suns bloud , and hath graced them with so many gifts and priviledges , and hath made over unto them as Co-heirs with Christ , so great and large benefits . We may make this Use of it , to serve for the establishment of us in our belief of him , and our waiting on his providence . If their Death be so pretious , their sufferings also in any kind are dear unto him . That word in the Text , which is Death , and which by the Seventy is ordinarily turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet is taken in the Scripture sometimes for sickness , or any affliction , Exo. 10.17 . For infection , 2 King. 4.40 . For wounds , Prov. 26.18 . and sometimes in the Septuagint for the soul . The very sicknesses , and afflictions , and dangers , and wounds , and griefs of his holy ones are dear unto God. But especially their souls , their lives , their good and safety . God writes a Ne perdas , Touch not , Destroy not , as a notable caveat , for the safety , as of Kings most particularly , so also of all that fear him , and that trust in his mercy . I have hastned over these points , that I might come to the testimony that I am to give to our deceased Brother , Master John Moulson , which I may not omit , nor to be particular in it , having never such a subject of discourse before such an exemplary man. I would not be bought to flatter a prophane and wicked great one , but here Gods glory in this his Servant , and the edification of you that are present , require of me that I speak fully ; for , he was Vir nec silendus , nec dicendus sine cura . He copied out in his life the old way of Christianity , and writ so fair after those Primitives , that few now can imitate his hand . And truly as in a garden in which there are variety of flowers , we know not where to pick , so in those many commendable parts of his , I know not which to choose to present unto you , or in what method . But you may take notice , I. Of his moral parts ; where I commend four things , 1. His Calmness and moderation of affection . No passion was observed to be a tyrant in him ; they had an oequipoise . 2. His sober taciturnity , an imitable wisdome in this age of talk and pratling . 3. His affable carriage , and easiness of access , by which like another Poplicola , he gained reputation , and the love of the neighbour-hood where ever he dwelt . Some are so hairy and rough like Esau , that they may be discerned by their handling ; and some so churlish as Nabal , that a man cannot speak unto them ; Which sourness and clowdiness of spirit , I wish were not a blemish to many that give their names unto religion . He honoured it by his sweetness and affalibility . 4. His grave deportment and carriage . As nothing is more contemptible then a light youthly wanton old man , so the gray head , and wrinkled cheeks accompanied with sage gravity commands respect from the beholders , as that old grave Bishop Paphnutius , though he had lost an eye , did from the Emperour Constantine . Gravity dwelt in the face of this man , and his very presence was such , as would discountenance the rude and prophane . But all these are but mean commendations in respect of the next . II. His practice of holiness ; Where I will observe and commend unto you , 1. His unoffensive youth , of which they that can remember him since that time , are confident to say of him , as the Emperour said of Piso ; Hujus vita composita à pueritia ; His life was composed , and settled , even from his very child-hood ; and then began to sort himself with the gravest company , chiesly with that learned and godly Master , Christopher Harvy , sometime incombent in this Church , to whom he was dear . He was observed to be so sober , and modest in his youth , that he was desired to accompany , and attend an honourable Nobleman to Oxford , where he was very watchful , and careful of him , and prayed twice a-day with him in his chamber . So ready was he to bear the Lords yoak from his youth . 2. His unmarried estate , which was chast and modest . He lived above fifty years unmarried , and in that state expressed two vertues , his wisdome not to be rash , and his care to keep his vessel clean . 3. His married estate , & course of hous-keeping . 1. When it pleased God to dispose his heart to marriage , he married in the Lord. 2. When God gave him Children , he nurtured them , and his Family in Gods fear . 1. He prayed four times a-day . 2. He read three chapters in the old Testament , and three in the New every day . 3. After dinner he called not for game for digestion , but read a Chapter before he rose from table . 4. He catechised his children and servants constantly , according to some plain form . 5. He usually rose early on the Lords day , which time he gave to meditation and prayer , and what he could remember of the Sermon , he usally repeated to his people . 4. His exemplary vertues in his whole course of life . 1. His meekness , and peaceableness of disposition ; A grace which in the sight of God is much set by , and a notable testimony of inward holiness , according as it runs , Jam. 3.17 . pure , then peaceable . He was not apt to quarrel in matters that concerned him not , never being observed to bear a part in any faction ; a favourable interpreter of things not evident , readier to reconcile , then to make differences , and choosing rather to part with his right then with peace , as appeared in a suit known unto many here . 2. Though he were meek in his own cause , yet he was zealous in Gods. He could not endure any thing repugnant to holy Scripture ; nor would he neglect , either seasonably to admonish , or reprove the faulty that were within the compass of his admonition , or to whet on , and exhort others to love and good works . 3. Yet his Zeal did not miscarry , being allayed and tempered with wisdome , as the heart is by the brain , and as the conceit is of the Primum mobile , with the Chrystalline heaven neer it . His wisdome appeared , first , in his disscreetness , in his undertakings , and all affairs , an argument of which some take to be this ; That he was never troubled , not so much as questioned in any Court concerning any fact . Second , in his observing a fit season , when , and a fit decorum in speaking . Third in his choyce of company , and specially of such acquaintance as he would be neer with and intimate , which were only such as might be able to afford him spiritual assistance in a time of need . 4. His freeness from worldlyness , and contentedness with his estate , not as those in Horace , Quocunque modo rem ; but he would not improve his estate by the raising it ( as haply he might have done , and as others do ) upon his tenants . He counted himself rich , because he needed not all that he had , but could have lived with less ; for , he that can make a little to be his measure , all else that he hath is his treasure , which was the observation of a good Poet , but a better and a more mortified Divine . 5. His humility , and even among the very temptations to pride . It is an hard thing to be humble in an humble and low estate , but much more difficult in the affluence of outward things . You know his kindred and his relations , yet as he manifested this grace in his whole carriage , so in particular in not being puffed with his brothers and sisters greatness , or the advancement of his children . 6. His diligence in the use of the means of grace ; 1. He had a right conceit of Sermons , most relishing , such as were most wholesome and useful for edification . 2. He took pains to hear . He was often known in his younger time , to go ten miles on foot , in those times of greater scarcity . 3. His behaviour in the Church in the time of prayer , and in hearing , was very observable , for his reverend attendance and devotion . 7. His answerable practise , fitted and proportionable to his exterior profession . 1. He was much in private prayer . If you would have a tryal of sincerity , follow a man home , and to his closet , and see what he doth within doors ; for there may be many respects that may set a man on work coram populo . Secret prayer if it be constant , cannot lodg long with hypocrisie in the same heart . 2. He was often , as they say , in secret fasting by himself alone ; a Duty not ouly lamentably neglected in these lazie times of easie Christianity , but ill spoken of too , as a character of a Pharisie , by such as are loath to be at the pains of subduing their bodies , and yet are desirous to come off with the credit and reputation of religion . 3. He was temperate in his dyer , and in his habit sober and grave , as counting wisdome and grace , a better , and trimmer dress then Lace , or the fashion ; and so he was in his recreations , though constantly chearful , yet a man of little mirth or delight in any thing but spiritual . 4. He was full of charity , which appeared in these particulars . 1. Alwayes upon the Lords day he had six poor at dinner , to every one of which he gave a piece of beef away with them besides , and at night he sent what was left to other poor ; Besides what he gave at his door , and what he gave privately to the poor houshold of faith . 2. His hospitality according to his rank , was such as Peter Martyr reported of Martin Bucer , whose table was ever open to any good people , especially to Ministers , whom he much respected . 3. He sate up many nights for the comfort of the sick ; not thinking that work of mercy sufficiently performed by an How do you , or a cold visit . 4. He had a Sympathy with the condition of Christs Church abroad . 5. In the last place , let us view him in his last act , his sickness and death , which as the Text hath told us , is pretious in the sight of the Lord. 1. He prepared himself to die , not only being willing , but desirous also to be set at liberty , being often at S. Pauls , Cupio dissolvi , which they that were with him , say , was much in his mouth . 2. He was very thankful for Gods assisting him with memory and understanding to the very last , for the continuance of which he prayed , and desired others that were about him to pray . 3. He employed both his memory and speech , for the comfort and counsel of such as visited him . 4. He made a confession of his faith , but chiefly in the matter of Justification by faith ( which an eminent Roman Prelate called a good supper doctrine ) and in the comfort of that point , he resigned his soul to Christ , and slept sweetly in the Lord. Thus as his life was holy , his death was pretious . He made no great noyse in the world , nor raised greater expectations of himself then he could well mannage , like many exhalations that rise out of dunghils , as if they meant to reach the skie , but presently fall down again , and wet us : But as a taper he gave light till he went out , and now he is gone we will leave upon his Grave , Memoria ejus in Benedictionibus , and apply to him the words of the Text ; Pretiosa in oculis Jehovoe , pretious in the sight of the Lord , is the death of his Saints . THE DESIRE OF THE SAINTS AFTER IMMORTAL GLORY . SERMON XXI . 2 COR. 5.2 . For in this we do groan carnestly , desiring to be cloathed upon , with our house which is from heaven . WHen I read these words , I am in a great doubt , whether I should rather admire the excellency of the temper of these Saints , or deplore the vileness of ours ; so celestial the one , so terrestrial the other ; so noble the one , so ignoble the other ; so magnanimous the one , so abject the other . These Saints they did duly consider , that our life it is but a Pilgrimage : that this whole world is but a Diversory , or Inn to refresh us for a while ; that it is a warfare , all things within us , without us , our enemies ; that this body is but a Tabernacle , a Tent , a Cottage , an carthen vessel , a Gourd , the scabbard , the prison of the soul ; more brittle than glass , decaying , mouldering of it self , though it be preserved from eternal injuries of air or weather : they saw the vanity , the vacuity , the emptiness of the things of this life ; their affections were alienated , estranged , and divorced from the world ; they had by watchings , fastings , grovelings on the ground , tears and groans scoured off the drosse of their souls , and made them polished statues of piety ; they had made up their accounts between God and themselves , and had sued out their pardon for their defects and failings , and had that seated in their consciences ; they did penetrate the clouds with the eye of faith , and did see the immense good things laid up for them in heaven , with which being ravished , and impatient of cunctation and delay , they desire to be vested in the possession of them , though it were with the deposition of their honse of clay , which they did bear about them . Of these things they had not a bareconjecture , but a certain knowledge ; For we know , vers . 1. that if our earthly house of this tabernacle be dissolved , we have a building not made with hands , eternal in the beavens : from this full perswasion did arise this heavenly affection , in this we green earnestly . But alas , how different is our disposition from this heavenly temper ! how pale , how wan is our countenance at the mention of Death ! at the least summons of our last accounts ! as vinegar to our teeth , as smoak to our eyes , as a sudden damp to our lights , as an horrid crack of thunder in the middest of our jollities , so is the mention of Death . If any ask the reason of this , it is too manifest ; Want of judgement , what is the true good of the sons of men ; Want of apprehension of the happiness of the Saints ; Want of faith in God , of Union with Christ ; our souls never make any holy peregrination from the body , and seat themselves with Angels and Archangels , and trace the streets of New Jerusalem ; we anticipate not the joyes of the life to come by devout meditations and contemplations : we have not our conversation in heaven , from whence we look for our Redeemer : Our soul thirsteth not , our flesh longeth not after the living God. The reason of this is , we hang upon the teats of the world like babes and children , we suck venome out of it to our souls ; we walk upon our bellies as unclean beasts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we jutt against God , and offend him ; our accounts are not streight and even , therefore we are afraid at the appearance of our Saviour , and of our citation to appear before his Tribunal ; we groan when we hear of death , we groan not that we may die , this is our condition ; and are not these different one unto another ? Doth not this stain the verdure of our countenances , and cover us with shame and confusion , to observe so manifest a declination of the fervor of the Spirit ? That you desire this heavenly temper , I doubt not , I should offer violence to Charity , the Queen of Graces , if I should think otherwise ? For this cause many of you are strict in the perforamnce of holy duties , agreeable , and convenient to this sacred time : That your devotions may attain a happy end , let me lend you a helping hand , whilst I discourse these words which even now founded in your eares . In this we groan earnestly , &c. Which I will resolve into three Propositions . 1. That we are strangers in this life without our house . 2. That the Saints desire their true and proper house . 3. The intention of their desire , In this we grown , &c. That we are strangers , do not the sacred Oracles declare ? our conversation , our polity is in beaven , faith the Doctor of the Gentiles , Our life it is hid up with Christ , Col. 2. We are fellow Citizens with the Saints , of the houshold of God. Ephes . 2. Doth not the chief of the Apostles intreat us as Pilgrims and strangers , to abstaine from fleshly lusts , which fight against the soul ? and do not these and the like demonstrate unto us , that a Christian lives with men , yet above men ; in earth , yet in heaven ; bound , yet free ; detained with us , yet far above us ; living a doubble life ; one manifest ; the other Hid with Christ ; one contemptible , the other glorious ; one natural , the other spiritual ; that his Parentage is from heaven ; that his Treasure is in heaven ; that his heart is in heaven , that his root is fastened in the everlasting mountains , though his branches are here below , that his dwelling is in heaven ; though his peregrination be here on earth , and did not these Oracles tell us thus much , yet are there not enforcing arguments to convince us of this Truth . Are not they strangers that are out of their proper place ? and are not Christians while they are here out of their place ? Is this world made for Man , an Ark of travel , a School of vanity , a Laborinth of errour , a Grove full of thorns , a Meadow full of Scorpions ; a flourishing garden without fruit , a fountain of misery , a river of tears , a feigned fable , a detestable frenzy : and is this the place of man ? What means the fabrick of our body lifted up to heaven , our hands , eyes , head upward , but to shew us , as Chalcidius the heathen man observed , that our Progenitors are from heaven , that our place is in heaven . Every place is adequate to the thing placed in it ; is this world adequate to man ? are not his desires infinitely extended beyond the same ? Every place hath a conserving vertue in it : Doth this world Preserve man ? well may it minister a little food to this beast of ours , which we carry about us , but can it afford the least savory morsell to the soul ? it were to be wished that it did not poyson , contaminate , and desile the soul : so that the safest way for the soul , is to flie from the world , as from the face of a Serpent : Is this world the place of man , why doth our tender Mother the Church , assoon as we come into the world , snatch us out of the world ; and as assoon as we breath in the ayre , bury us by Baptism in the grave of Christ , and assoon as we move in this world , consigne us with the sign of the Cross , to fight against the the world , and all the pomps of the same , and are not we strangers ? Are not they strangers , that have different lawes , and divers customs , and another Prince to rule and command them ? You have heard of the Prince of the ayre , and the Lawes of the flesh ; of the fashions of the world , of the wisdome that is from below , and earth-creeping : Are Christians guided by these rules ? have they not the God of heaven and earth , the Lawes of the Spirit , and the wisdome that is from above , and customes that are from heaven , whereby to regulate them ? Who are the men of this world ? are they not those who have the God of this world to reign in their hearts ? who are led captive by him ? whose understandings are darkned , their wills obfirmated , their hearts hardned , their consciences seared , their conversation defiled with all uncleannesses , their senses open breaches for sin to enter ; their tongues blaspheming the name of God ? and are these conversations fit for the Saints ? and are they not strangers ? Are not they strangers that are not capable of honours , of possessions in the place wherein they live , as being not free Denizens of the place ? and is not this proper to Christians , whose duty it is to vilisie riches , and honours , and pleasures in themselves , as much as they that have these , do others that have them not ? to account riches the greatest poverty , and pleasures the greatest torments , and honours the greatest ignominy , and power the greatest weakness ; not to possesse the world ; not to enjoy it , not to account any thing good that maketh not the owner better , not to admit any thing from the world , but so far as it may advance the true Nobility of man , the purity of the Image of God , his restitution to his ancient descent , his re-estating him in the possession of heaven , and the society of Angels and Archangels , to rise up in Armes against this materiall world , and to rend himself from this faecaelent matter ; and out of the greatness of his Spirit , and nobleness of his disposition , to be altogether ambitious of the presence of God , and of these constant and unchangeable good things ? This is the duty of Christians , and are not they Strangers ? Are not they strangers that have double Impost , and double customes , and the greatest taxations laid upon them ? is not this peculiar unto the Saints in this life ? have they not afflictions laid upon them in the greatest measure ? must they not through many afflictions enter into the kingdome of heaven ? Have they not tears , and that in abundance , for their meat , and for their drink ? Have they not enemies from within , and enemies from without ? Must they not be conformable to their head Christ , their elder brother : as he had his double portion in this life , of afflictions and punishments ; so must they have ; as he was sanctified by afflictions , so must they also . The gold is not pure , unless it be tryed ; nor the water sweet , if it have not a currant ; nor the vessel bright , unless it be scoured ; nor the Saints fit for heaven , unless they be prepared by afflictions : what man was there that ever set himself seriously , either to reform himself or others , that found not great opposition from himself , and from others ? and are not these strangers ? Are not they strangers that are ad placitum Principis to stay in the Land , or to be gone , according as he shall manifest his royall pleasure by his Proclamation ? and are not we here in the world upon these termes ? how soon all of us , or any of us shall be dismissed , who knows ? who dares promise to himself the late evening , or secure himself of the least atome or moment of time ? he that dreamed waking of long continuance , had scarce liberty to dream sleeping , for that night they took away his soul ; and he himself was branded to succeeding generations with the name of a fool , and are not we strangers ? Did not the Saints of God , whose judgements were most refined , those that had the honour to approach most near unto God himself , alwayes so repute themselves ? Doth not the holy Patriarch that wrestled with God , and hath principality over him ? Did not he acknowledge that few and evil were the dayes of his pilgrimage ? Did not he that was a man after Gods own heart , that had a special promise that his house should continue for ever ? Yet did not he acknowledg that he was a stranger as well as his fathers were ? is it not his earnest prayer unto God ? I am a stranger upon earth , hide not thy Commandements from me : as if he had said , I am a Traveller upon earth , I am speeding to Jerusalem , which is above ; I am to passe through this dark calignous world ; thy Word is a light to my feet , ( a lanthorn to my steps ; the rule , the square , the cannon of all rectitude ; hide not this light from me , lest I run out of the way , or linger in the way , or stumble , or fall in the way ; I am a stranger upon earth , &c. What should I instance in particulars ? are they not summed up to my hand by the Apostle ? Heb. 11.13 . All these Patriarks , Prophets , Saints , all of them did acknowledg themselves to be strangers . Examples have in them an universality of Doctrine and instruction , especially the examples of the Saints , because Praxis Sanctorum , is Interpres pracceptorum , the practice of the Saints , is the best interpretation of the precept . Examples have in them a directive force , because those that are best disposed in mind and body , are a rule for the rest . Examples have an incentive force , to give life , spirits , vigour , transmitting by a kind of Metem Psychosis , the soul , the spirits , the resolutions , the affections of the pattern , to him that reads it , extorting deep sighs , and tears , and groans , and other alterations at their pleasure . And if any Examples have this force , have not these much more ? Other examples have the testimony of men , these have the testimony of God himself , he is not ashamed ; ( a wonderful condiscention of the one , and the supream elevation of the other ) to be called their God , the God of Abraham , and of Isaac , and of Jacob ; the Father of the faithful , and the God of the beleevers : There are examples whereof men boast , but God is ashamed of them , corrupt examples of wicked ; the imperfect examples of heathen men , of these God is ashamed ; but of these God is not shamed , and shall we be ashamed of them ? We are then strangers . Let me instill into your ears , the voyce of that was heard in the Temple , before the ruin of it , Migremus hinc , Let us go from hence . Let me say unto you with our Saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let us go from hence , let us truss up our fardels , and on with our sandals , and promote our way to heaven ; Let us depose and lay down all burthens and impediments , and make our selves expedite , and fit for our journey ; we are in an Inne , let us look about us , and leave nothing behind , but carry all with us , or send it before us ; we have but an instant of our abode here , let us imploy it to the best advantage : It is the greatest loss , it is the most shameful loss , it is the most irrecoverable loss that may be , to lose this instant upon which eternity depends , eternity of misery , or eternity of felicity : let us follow our Saviour , let us seek his face , let us ascend with him , let us not rest here . Sleep may overtake us , a false Prophet may deceive us , the snare may intangle us , the Armie of the enemy may fall upon us , let us be above all these ; Let us seek those things that are above , What ? where Sun and Moon are , nothing less ; Where then ? where God is ? where Christ ? who is our house , our temple , our habitation , that we may be cloathed with him ; this is the desire of all the Saints , and this leads me to the second point . That the Saints desire a true and proper house ; In this we groan earnestly , &c. What is meant by this house , whether the Joyes of heaven , or a Glorisied body is hard to determine by the context ; I incline to Calvins opinion , that both are meant , as making up that compleat house which the Saints desire , the one as the introition , the other as the consummation of their bliss ; and into both these houses , I shall labour to introduce your spirits and affections . The first house is the Joyes of heaven , a kingdome else-where ; for the amplitude , for the abundant sufficiency , for the honour , royalty of them ; yet because many in kingdomes see not the face of the King , and of those that see his face , few are of his house and family ; and of those that are of his Court , few are familiar with him , or converse with him ; and of those that converse with him , few are his sons , his heirs . Therefore this kingdome is an house wherein all see the face of God ; all are of his house , all converse with him , all stand in his presence , all are his sons , all are his heirs ; a house so scituated , as never any ; upon the brow of that hill , which is the beauty of perfection , the delight , not of the whole earth , but of heaven it self , in the purest ayre that ever was , even purity it self , free from all malignant vapour ; a place irriguous with the chrystal streams of Paradise it self , a place inriched with all the precious things the heart of man can desire ; an house not built by man , but by God himself ; not of terrestrial feculent matter , not of gold or silver , but that which excells all valuation whatsoever ; the hanging or or naments of which house , are not of Arras , or Tissue , or cloth of Gold , or whatsoever is more precious with men , but far above these , such and so excellent , that Neither eye hath seen , nor ear hath heard ; neither hath the like entered into the hearts of men . The delights of this house are such , that if all the contentments and delights that ever ravished the hearts of men in their private houses were put together , yet were they but as a candle to the Sun , as a drop to the Ocean : Oh the stateliness and magnificence of the Hall of this house , wherein are Prophets , Apostles , Martyrs , Confessors , Saints , Angels , the blessed Virgin especially , all of them praising and lauding God! Blessed are they that dwell in this house , they will be still praising thee . Here in this life are variety of imployments according to the diversity of mens Callings , and their necessities ; but there shall be no necessity , there shall be but one work , the work of Praise , a duty which in this life is performed with fatigation and weariness ; but their it shall be done with all sweetness and delight , increasing with the continuance of the same . No vain thoughts , to interrupt this duty , no weariness of the flesh to weaken this duty , no necessity or indigency to rend us from this duty ; but as it will be our happiness to love , and see God , so it will be the exercise of our happiness to admire , and to laud God : while we are here , such is the weakness of our apprehension , that we cannot with the same act conceive the work , and the workman ; we cannot think of the benefit , and the author of the same , then we shall be enabled to joyn both these together , so to admire the work , as at the same time to praise the author ; so to contemplate the benefit , as at the same time to fall down before the benefactor . Oh the stateliness of this presence , where the face of God , the beauty of God , the Majesty of God is seen in so glorious a manner , that even Angels , and Archangels cover their faces , not being able to behold stedfastly the great lustre of the same ! Oh the loveliness of the chambers of the King , made for the soul to repose her self in all spiritual delight , after her labour and travel in this miserable world ! oh the beauty of the Mansions of this house prepared by Christ himself for the soul , to refresh her self with all spiritual food ! and oh the variety and excellency of the food of this house , the understanding shall have his food , morning and evening knowledg ; a clear view of all things , not in themselves , or in their causes , but in their exact Idea's , subsisting in the essence of God , but especially the radiant vision of the face of God , the Essence of God , the Sun of righteousness . The will shall have her food , goodness , joy , delectation , not by measure , but drowned in the full ocean of these , with that stability and confirmation that she cannot will that which is evil ; The affectiens shall have their food , being fully satisfied beyond their desires . The Body shall have his food , being made an impassible , clarified , Agil , spiritual body , defecated , and purified from this feculent elementary food , and all other alterations common to it with beasts : and which is most wonderful , the King of Kings shall gird himself to reach out these Joyes unto us ; they shall be administred unto us Ve jad Hammelek , by the hand , by the power of a King ; Did I say this of my self , who would give credence unto me ? but Truth faith it , Luke 12.37 . Blessed are those servants whom he shall find watching ; verily I say unto you , that he shall gird himself , and make them sit down to meat , and will come forth and serve them . Oh wonderful dignation ! who ever heatd of the like ? Stat Cato dum Lixa bibit , the Lord stands , the servant sits ; the Lord is girt , the servant is loosed ; the Master is reaching out full bowels , and the servant is inebriated with the rivers of these pleasures ; once he girt himself to wash his Disciples feet , and the servant was astonished to see so great a Majestie condescending to so mean ministery ; shall we not be much more ravished with this ineffable dignation , when he shall again gird himself to supply the soul with unspeakeable delight , as if God himself intended nothing in heaven , but to heap content upon them that sit down with Abraham , Isaac , and Jacob , in the kingdom of heaven ; This is the fatness , the excellency of this house ; with the weak adumbration whereof , I doubt not but that your hearts are so taken , that ye have reduced all your desires to this one , with the Psalmist ; One thing have I desired of the Lord , which I will desire , even that I may dwell in his house , and behold the beauty of the Lord. And I wonder not when I contemplate the Mafesty of God , I wish my self all fear ; and when I consider the power of God , I wish my self all humility ; and when I meditate on the goodness of God , I wish my self all Love ; and when I contemplate the Beauty of God and of this bouse , I wish my self all desire , and so do you also : and therefore with unanimous votes you request me to conduct you to the gates of this house , whereby you may enter into the same , and according to the magnificence of this House , so there are many gates whereby we may enter ; and all of these reaching even to the Earth with the foot of Jacobs ladder . There is the gate of Faith , by it we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , access unto God , and that with boldness ; by this we lay hold on the Throne of Grace ; by this we prostrate our selves at his feet ; by this we adhaere , and cleave close unto God ; by this we live in Christ , and Christ in us ; by this our hearts are purified , our conscience washed with the bloud of Christ , and fitted to see God , and to enter into the holy of holies , unto which no unclean thing can be admitted . This is one Gate . Another is the gate of Hope , which entreth within the Vail , and bringeth us neerer unto God ; this grace taketh us by the hand , and leadeth us through the streets of New Jerusalem , and sheweth us the Temple of the Lamb , and the Lamb sitting in his Temple , assuring us that we shall live there with him ; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heaven before heaven , the life of the Soul , the keeper of Christ , the keeper of God : This is a second Gate . There is another gate , the gate of Charity ; by this we enter not , but press in unto God , and are not led , but transported unto God , and carried in a fiery Chariot . By this grace we approach not neer unto God , but forgeting the greatness of his Majesty , we lay hold on him , we hang upon him , we imbrace him , we familiarly converse with him ; we freely consult with him , we inseparably cleave unto him more close then any Polypus doth unto the Rock . Another gate , is the gate of humility , a low gate , but a sure and certain gate , the exaltation of the soul , the honour , the dignity of the soul , that which subjects the soul immediately to God , and so seateth it above all the creatures ; that gate whereby the soul steals into heaven , though the gate be never so streight , by crouching , bowing , bending , pinching of it self . At these gates , if you knock earnestly by devout prayer , and frequent Almes , you may enter into this glorious and magnificent house , with which the Saints desire to be cloathed upon : and this is the first house which they desire . There is another house which the Saints desire , and that is the house of their bodies glorified : while they are here in this life , they have a cottage rather than a house , a cottage seated in a low watery myrish place , exposing the soul to Agues , Feavers , and variety of diseases , so that she is sometimes down ; at the best but crasie and valetudinary : scarse any vicissitude and change , either of age , or place , or calling ; but the soul is dangerously affected with it , and in great hazard ; a dangerous Cottage , ready to fall upon the soul , and crash it in pieces ; a cottage full of holes and rifts , in every storm , and tempest of adversity it rains through this cottage into the soul , and makes the soul unhealthy ; in the Sun-shine of prosperity , the beams of the Sun beat upon the soul , and make it faint and weak , many times a ruinous cottage , so that the inhabitant is forced to spend almost all his time in repairing it , in keeping it up , in supplying the necessities of it ; distracted , rent , and torn with cares and sollicitudes for it , so that little time is left for better duties , for duties proper to the inner man , and when the soul setteth her self to these duties , then this Cottage is an impediment unto her , taking off her mind from it by some sudden gust of a vain thought , or hindring her by some indisposition , or compelling her by some urgent necessity , to break off before shee is willing . These and the like incumbrances do much afflict the Saints , therefore they desire to be cloathed upon , with a pure house , a pleasant house , a lightsome house , a healthful house , a durable house , a glorious house , that might be a help and incouragement to the soul in holy and religious duties . In this we groan earnestly , &c. You that are owners of the wonder , are not ignorant what a wonder man is , a composure of different natures , Celestial , terrestrial , Angellical , beastial , corporal , spiritual ; greater then the world , less then the world ; the richest Pearle , and the basest foyl ; the Image of GOD , and a peece of clay : you are not ignorant how these two are affected one to the other in the Regenerate man , if the body be sound and well , it kicketh against the spirit ; if it be ill , it afflicts the Spirit , How do I love my body , as my fellow servant , and eschew it as a mine enemie ? how do I hate it as my clogg , and reverence it as my fellow-heir ? I buffet it as a slave , and imbrace it as a friend ; I chastise it and keep it under , and then I want a companion to assist me in the works of piety ; I cherish it , and nourish it , and then am I stung with the lusts of it ; it is a flattering enemy , a treacherous friend . Oh my conjunction ; and oh my alienation ! that which I fear I imbrace , and that which I love I fear : before I make war with it , I am reconciled ; and before I am reconciled , I am at variance : what a strange mystery is this ! therefore the Saints mortifie and crucifie their bodies , they gird them close with the cords of strong resolutions , they macerate them with watchings and fastings , and make them thin , and pale , and wan , that so they may be serviceable to the Spirit ; they labour that their hands may be translucent with fasting , as the hands of Elphogus were , that their countenances may be living documents of humility , that their bodies may be as transparent glasses , wherein the thoughts of their hearts may be seen , that their soules may have no more residence in the heart , but may as evidently be seen in every part of the body as there . This they aym at , and when they have done all this , yet they complain of the dulness , deadness , heaviness , lumpishness of the body , and are at enmity with it , and cry out , Oh miserable man that I am , who shall deliver me from this body of death ? not that they are simply enemies to the body , but to this earthly corruptible body , this sinful body that depresseth the mind musing of many things , and desire the deposition , and laying down of the same , that so they may receive a glorified , a clarified , an incorruptible spiritual body , not made of a spirit , but serviceable to the spirit ; they desire that these eyes may be so defecated , that if they cannot behold the essence of God , yet they may stedfastly behold the Empirian heavens , the splendour of our Saviour , and the lustre of the bodies of the Saints , more bright then the Sun seven times ; they desire that these hands may be blessed with the contractation of that sacred body that redeemed them , they desire that this body may be so transparent and lucid , that the soul may sally bout freely , not at the eye alone , but at every part to contemplate those glorious objects , that it may be so prelucit , that the very thoughts of the heart , and the divine fancies that are in the imaginative part may be seen through it , that it may be so stript of corporal density and grosseness , that like lightning it may be here and there , that it may be fit for raptures , and extrasies , and the Soul no more doubtful whether she be in the body , or not in the body ; This the Saints desire and long after . And let me speak this of you oh triumphant Souls that are now in bliss without the least impeachment of your happiness . This even you thirst after , you esteem it an imperfect estate to be without your bodies , though you glorifie and praise GOD in your souls , yet you count it an imperfect work , and say with the Psalmist ; In death no man remembreth thee , and in the grave no man shall give thee thanks , though your spirits do it without ceasing , without failing , yet the whole man doth it not ; and such an insatiable avidity , there is in you of the praise of God , that unless it be done totally and fully , you think it not done at all , therefore you desire this glorified Organ ; but the Saints on earth being much more depressed with this heavy clay , cry out with these Saints ; In this we groan earnestly , &c. To be cloathed upon with our house , &c. An impropriety of speech I confess , for men do not cloath themselves with houses , yet of eminent elegancy and pregnant , with variety of instructions : to shew the fitness of this glory to every soul , as apparel is fitted to every body : to shew the comliness of this glory ; as apparel is an ornament to a man : to shew the firm adhesion of this glory , the whole man as a garment doth cleave close unto him : to shew the redundancy of this glory , that a man shall invelopp himself in this glory , as a man doth inwrap himself in his garment : to shew the Author of this glory , he that made garments to cover mans nakedness in Paradise below , he maketh robes of honour to adorn him everlastingly in Paradice , which is above : to shew the undeservedness of it on our part , that these garments they are not webbs of our own spinning , but robes of Gods giving : to shew the all-sufficiency of this glory , in this life we need houses to dwell in , and rayment to cover us , and food to nourish us , and fire to warm us ; but this glory it shall be a Magazine of all spiritual store , an house to shelter us , a garment to cover us , Manna to feed us , water to refresh us , it shall be all in all unto us . These and many more instructions are folded up in the Cabinet of this Metaphor , which streights of time will not give me leave to unfold , and spread before you , but must leave them to your private meditations ; and so passing ( though unwillingly ) from these two houses which the Saints desire ; I must raise up your attention to their ardent affection unto them . In this we groan earnestly , &c. Wherein you see the intention of their affection , and the expression of it ; The intention not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Desiring , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Desiring earnestly ; The expression of it by groans ; In this we groan earnestly . The one the soul , the other the body ; the one the form , the other the exercise ; the one the root , the other the branch ; or if you will , the one the fire , the other the fuel ; the one the flame , the other the oyl that nourisheth the flame . The first is the intention of the affection . As those that are in a longing passion die if they be not satisfied : as the pregnant Mother groans to be delivered of her burthen ; as those that are pressed under a heavy weight , faint if they be not eased ; even so the Saints pressed down with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that eternal weight of glory , mentioned in the precedent Chapter , a burthen which did both press them down , and raise them up ; that did both straiten them and enlarge them ; like the feathers of the Dove , which add to her Mass , but take off from her gravity , which makes her more corpulent , and yet more light ; even so this weight of glory so pressed down the Saints , that it raised them up to the Throne of the Lamb , and feeling this body of sin , this body of death , which they did bear about them as plummets of lead hanging at their feet ; they desire est-soon to be stripped of all incumbrances and impediments , to depose and lay down this cottage of clay , that so being absent from the body , they might be present with the Lord ; this was the violence of their affection . In this we groan earnestly , &c. An affection , worthy the name of an affection , truly grounded , and therefore towring so high , that it is almost invisible to our weak sight . There are some in this life that are fed with gall and wormwood , with tears and groans ; upon whom the wheel of oppression is roled , breaking all their bones , so that they seek for death , as for pearls and hidden treasures , as an end and period of their miseries . Others there are who seeing the vanity of the things of this life , and ballancing with them the trancendent excellency of the Soul of man above the world , had rather be idle , or not be at all , then to be so basely and meanly imploved , and rewarded , as the world doth remunerate her favourites . Others make bitter invectives against the body , as the only impediment to the soul in her more pure speculations , placing the happiness of the soul , in the separation from the body ; all these come far short of this divine affection , which hath not her rise from the miseries of this life , or from the vanity of the creature , or from the incombrances of this cottage , but from a true apprehension of the love of God , from a deep panting after union with him , from a taste of the powers of the life to come , from a Soul inflamed with a coal from Gods Alter . Look upon these Saints in my Text , they were indeed exercised beyond measure , with those things which we call miseries , calamities , afflictons ; at the mention whereof we quake like Aspen leaves ; but were these tainted with impatiency ? were these groans fuliginous vapours from a malecontented spirit ? Did they not account these afflictions their Justs and Barriers , and Turnaments , and exercises of honour and Chivalry , at which Angels , and Archangels were present with their Euges and approbations , God himself the chief Spectator , and rewarder of these exercises , they themselves triumphing and boasting in their tryals , with the impress of the Apostle on their shields of faith ; We are perswaded , that neither death nor life , nor Augels , nor Principalities , nor powers , nor things present ; nor things to come , nor height , nor depth , nor any other creature shall be able to separate us from the love of God which is in Christ Jesus ; They were more Eagle-eyed by the strength of grace , to pry into the nothingness of the creature , then all the Philosophers by the strength of nature ; they did mortifie , and crucifie , and keep under the body , with the lusts thereof , and more truly detest the corruption of the outward man , then any Platonist whatsoever : but were these the grounds , the rise of this celestial affection ? nothing less , to see God , to enjoy God , to dwell with him , to converse with him , to be dissolved , to be with Christ : these transported their affections ; not the emptiness of the things below , but fulness of things above ; not the baseness of earthly things , but the glory of celestial things ; not the miseries of this life , or of this crazie vessel , but the happiness of the life to come ; they had but a glimpse of this strange light darted into ther souls , and the whole world was darkness unto it ; they had a gust of sweetness cast into the palate of their souls , and all things else were bitter and unsavory : Christ was placed in the summity and height of their souls , and the desire of the full fruition of him caused that fainting , that earnest longing in their spirits . You will say if this be so , what will become of the greatest part of Christians , who are afraid to die ? who are so far from groaning to depose this Tabernacle , that they groan at the least intimation of dissolution ? It is true that all men receive not this saying , neither is it for every one to attain to this perfection . As there are two forts of faith , so there are two forts of Christians ; there is a strong faith , and a weak faith ; and there are strong Christians , and there are weak Christians ; the strong Christian is willing to die , and patient to live ; the weak Christian is willing to live , and patient to die ; he goes when God calls , but he could wish that God would defer his calling ; he hath good hopes of heaven , but he desires a little more to enjoy the earth ; he loves God more then all , yet his affections are not fully taken off from all ; he is not perplexed with the fears of Hell , yet he is not ravished with the joyes of Heaven ; he hath much strength but knows it not : as many a Spectator of a prize , is better able to performe it , then he that undertakes it ; but either through faintness of heart , or ignorance of his own strength , dare not put it to the hazard , but had rather commend another mans valour , then trie his own ; whereas a strong Christian , a man grown in Christ , sends a challenge to this Gyant Death , singles him out , as a fit object of his valour , grapples with him , not as with his match , but as his underling , insulteth over him , setteth his foot on the neck of this King of terrours , and by conquering him , captivates with great facility all other petty fears of ignominy ; poverty and the like , which therefore are dreadful , because they tend to Death , the last , the worst , the end , the sum of all feared evills : this is the unconquerable crown of Faith ; this is the glory of a Christian , this is the Diadem of honour wreathed about his Temples , advancing him above all other men whatsover . But you will say , may a man desire death ! Is this now a question , what means the agony of the Apostle ? I desire to be dissolved , and to be with Christ . What means the earnest longing of the Spouse ? Apoca. 22. The Spirit faith come , and the Bride faith come ; and let him that hears say come . What means her fainting in the Canticles ? I am sick of love , let him bring me into his chamber : Let me see his face , I am sick unto death : Let me dy lest I dy , that I may see him for ever . What means the Character of a true Christian : As many as love the appearance of the Lord , which cannot be without death : What means the incredible contempt of death in ancient Christians , insomuch , that it was a received Maxime with the Heathen ; Omnis Christianus est contemptor mortis . What means the heroical incouragement of old Hilarion , Egredere anima , egredere , quid times ? Go out my soul , go out , why tremblest thou ? What means the words of old Simion in the flames ; Thus to dy is to live ? What means the rapture of Saint Chrysostome , that he would thank that man that would kill him , as transmitting him more speedily to those unconceivable Joyes ? What means this groaning , and thirsting in my Text ? Do not these demonstrate that it is lawful to desire death ? Not simply in it self , or for it self , it is the separation of those two whom God hath coupled ; it is a cessation of being ; it is an evil of punishment , the daughter of sin : to desire it simply , were to desire evil , which is abhorrent to nature ; much less ought we to hasten our death by violent means . Let their memories be buried in perpetural silence , as the botches and ulcers of Christianity , who out of impatience have perpetrated this heinous sin , a sin against God and man ; against nature , against grace , against the Church , against the common-wealth , against all things : The Heathen man could say , that we are the possession of God , to be disposed of by him , not by our selves : the body is the structure of God , the work of his hands , the Tabernacle which he hath made , and not to be removed , or to be taken down , but by his command : while we live , we may advance the glory of God , the good of others ; we may impeople heaven , make up the ruines of Angels ; to hasten our death , were to envy this glory to God , this good to others : In that distraction of our Apostle between two good things , his own glory , and the good of others ; you know which way the scales inclined , to the good of others ; as if he had said , let my glory be deferred , so Gods glory be increased ; let my joy be increased , let my joy be sulpended , so the joy of Angels , and of the Court of heaven be intended by the conversion of sinners ; Nay more , this is a small thing ; Let me be an Athema , so Israel be blessed , let me be blotted out of the book of life , so thousands be inserted ; let the bowels of Christ be streightned to me , so they be enlarged to others ; this is life indeed , this is the end of our life : this will comfort us in this life , and crown us in the life to come . He that can truly say , that while he lived , he lived to God , not to himself , that he sincerely propounded the glory of God , and the good of others unto himself ; this man may write upon his Tombe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have lived : take this out of the life of man , and what is it but a meer death , if not worse , though it be protracted to the years of Methusalem twice told ? Thus , simply to desire death is not good ; but cloath this with some circumstances , and then to desire death is not only warrantable but commendable ; when we have done all the good we can , when our lives will be no more serviceable to Church or Common-wealth , when we have with all fidelity done our Masters work , when we have the testimony of a good conscience , that we have fought a good fight , that we have kept the faith , that we have finished our race ; then may we say with old Simeon , Lord now lettest thou thy servant depart in peace ; then may we with our Apostle lift up our eyes to the crown of righteousness , which the righteous Judge hath laid up for them that fear him ; then we may expect the Euge of the good servant , Well done good and faithful servant , enter into the joy of thy Master . Again , when we are called to be Holocausts , or sacrifices , oblations of sweet savours , the Frankincense of the Church to perfume others , to deliver up our lives unto God , to seal his Truth with our bloud to encourage others ; then we ought to run unto death with all alacrity , rejoycing that we are counted worthy to suffer for his Name , to triumph , to boast in this out of these cases , to have such a taste of God , such a relish of the joyes of heaven , such a longing after the presence of Christ , as not to be ready , but to be willing ; not to be prepared for the stroak of death , but to be desirous of it , to esteem of death as the funeral of sin , the interring of vice , the period of miseries , the Charter of freedome , the Pattent of exemption from evil of sin , from evil of punishment , the day of our birth , the season of harvest , the seal of our victory , the heaven of our happiness , our introduction into heaven , our inauguration into a kingdome ; the Chariot of our triumph , the day of our return to our proper house , to our Parents , to our best friends . This is the affection which is required in us , at which we ought to aim . Let this house of clay be resolved into the principles of the same , what wonder if that which is built be thrown down ; and that which is compounded , be resolved ; and that which was borrowed of the Elements , be repayed again ; and that which was taken from the earth , be committed to the custody of the earth . Nay , let me triumph in the resolution of this peece of clay into the exilest atome , and admire the counsel of God , that this Carkass is crumbled into the smallest dust , and sifted into the coursest bran , even to dust and ashes ; were not this body resolved into dust , who would beleeve his original to be from the earth ? what pride , what elevation would follow ? what carking and caring for this earthly Tabernacle ? if now when we see it to be but a spawn of worms , and the food of Emmits , there is such immoderate excess ; what would there be if the body were exempted from putrifaction ? what desolations would follow in Cities , in Towns ? how many would dwell in monuments with those whom they have honoured , or affected in their lives ? if many now be so impotent , that though the body be putrified , they cannot forbear imbracing of it , and to solace themselves , make Pictures of their dead friends , and dote upon these ; what would they not do if their bodies were immortal ? What neglect would there be of the soul , the better part of a man ? who would know the vertue of it , that it is not only salt to the body to keep it sweet , but the life , the beauty , the comliness of the body ? Who would beleeve the consummation , the period of the world , if our bodies were immortal ? who would mind heavenly things ? who seek those things that are above ? what deifying of the body would follow ? what Idolatries ? what superstitions ? what Temples built ? what Alters erected ? what variety of Ceremonies instituted to the body ? All which God hath pluckt up by the roots , by this putrifaction , and incinneration of our bodies , by this , teaching us to contemn earthly things , to have our cogitations on heaven , to think upon this scale , to ascend up to this Mount , to aspire to this intention , which that we may , let me add fuel to the fire , and oyle unto the flame , the expression of this aflection , to the intention of it , earnest groaning , to eager desiring . In this we groan earnestly . That is , for this we sigh out , not our breath , but our spirits : we groan out , not fuliginous vapours , but our very hearts , we weep not tears but bloud ; for this we immolate the sufferings of our bodies , and macerate them with watchings and fastings , we roul them in dust and ashes ; we exercise them in all humiliation and repentance . And this is to groan earnestly , in my Text. This is the negotiation of the outward man whereby it treads for heaven , this is the conversation of a piece of clay into a pile of frankincence ; this adds wings unto our Prayers ; this openeth the ears of God ; this dissipateth the clouds of his countenance ; this inclineth him to clemency towards us ; this maketh the Widdow continent , and the Virgin unspotted ; this lifts up the voluntary Eunuch to the kingdome of heaven ; this perfects the grace that is in the soul ; this washeth away the stains , and contaminations that are in the soul ; this is the beauty and comeliness of a Christian . How lovely were the Ninivites ? how glorious was the King in sackcloth , sitting in his throne of dust and ashes ? what were his Robes of Majesty and Royalty to these ornaments , they might dazle the eyes of the body for a time , these dazle the eyes of the mind , even at this day , after so many hundred years ; they might procure him honour with men , these made him honoured by God himself . Let corporal eyes look upon an abject , and mean appearance of a King in these weeds , yet do not spiritual eyes see through these garments , Humility , Patience , submission , fear of God , and the like ? and are there any Jewels like unto these ? what are those garments which are the labour of a worm , to these robes that are the works of Gods Spirit ? What is a chain of Pearl , to a chain of warm and successive tears , beaten out of the rocks of a broken and contrite heart ? they may adorn the body , this adorns the soul ; and which is more , binds the hands of God himself . Let whose will admire the victories and triumphs of David over the enemies of Israel , which are indeed worthy of admiration ; I admire him in his watchings , and fastings , and sackcloth ; by them he overcame flesh and bloud ; by these he overcame God ; by them he overcame men , by these he made conquest of himself ; by them he enlarged the territories of Israel , by these he enlarged the bounds of heaven ; by them he made Hadadezer fly , by these he made the Angel put up his sword , and God to reverse his sentence ; by them he did remove temporal evils ; by these he did procure everlasting good unto himself and others . This is that humiliation which this sacred time requires , not abstinence only from meats which pamper this carkess ; this is not the body of this fast , but a vehement intention of religious duties above other times ; he that prayed twice a-day before , let him now do it seven times ; he that fasted but once in the week , let him now do it three times , or ostner , as his body will permit him , though it be to the sickness of the body , it is an happy sickness of the body , which is the sanctity of the soul ; he that gave Almes a little , let him now double , or treble his liberality ; he that did delight before in recreations , let him devote that time to prayer , to humiliation : do not our sins require this ? our own sins ? the sins of others ? if not our own miseries ( for which we bless God ) yet do not the miseries of other Nations , the Churches of God require this ? Do we not now beat our breasts , and hang down our heads , and rend our hearts , and punish our selves for our sins , that God may not punish them ? Did not our sins call upon us for this duty , yet is not the sight of God , the presence of our Saviour , the joyes of Heaven , the equality with the Angels , the glory of a Kingdome worthy a tear , a groan , a sigh , a fast , are they now so contemptible or mean , that no violence is requisite ? with what face shall we appear before our Saviour at his Tribunal , when he shall demand of us his tears , his watchings and fastings ? when he shall say unto us , were are my tears ? are they water spilt upon the ground , not to be gathered up ? Where are my sighs and groans , have they vanished in the ayr ? where are my watchings ? what not a tear , for so many tears ? not a fast , for so many fasts ? not a groan for so many miseries which I indured ? Had I shed but one tear , should it not have broken up a fountain of tears in thee ? Had I setched but one sigh , should it not have made thy life a perpetual sigh ? But when I have done so much for thy sake , shall it be lost ? wilt thou do nothing for thy own self ? shall I cast so much seed into the ground , and reap nothing again . Oh my beloved , what are all our afflictions ? what are all the afflictions of our selves , to the least drop of gall that he tasted , to the least scourge which he suffered ? how can we say that either we loved God or our selves , if we do not these things in testimony of this . If ye shall not perform these duties , it is a small comfort for us , that we have freed our souls ? it is your salvation we thirst after , and say in a better sense , then the King of Sodome ; Da nohis animas , Give us your souls : and without this we have no comfort , we may be acquitted at the bar of God , but we shall not be crowned in his Throne ; for what is our crown , but you that hear us ; but if you shall thus groan , as I doubt not but you do in secret , it is not I , but God himself hath promised . that they that sow in tears , shall reap in joy : that they which mourn here , shall be comforted hereafter ; that they which groan here , shall be refreshed in their proper house ; In this we groan earnestly , desiring to be cloathed upon with our house which is from heaven . Which God of his infinite mercy grant , &c. THE CARELESSE MERCHANT : OR THE WOFUL LOSSE OF THE PRECIOUS SOUL . SERMON XXII . MATT. 16.26 . What is a man profited , if he shall gain the whole world , and lose his soul ? THe Patriarch Jacob in his vision at Bethel , saw the Angels of God ascending and descending , Gen. 28. So from the thirteenth verse of this Chapter , we have the Disciples of Christ ascending and descending . For first their general speaker Simon Peter , had made a notable confession of our Saviours Divinity , and had received for the further incouragement of himself and his brethren , such an excellent testimony from our Saviour , that the Angels of heaven might behold , observe , and imbrace ; Blessed art thou Simon Bar-Jona , for flesh and blood hath not revealed this to thee , but my father which is in heaven : and I say thou art Peter , and on this rock will I build my Church , and the gates of hell shall not prevail against it . Which words were not only appropriate to him , ( they were spoken to him ) but they were common to all the Apostles : For as Origen argues , shall we think that the gates of hell prevailed not against Peter , but did a gainst the rest ? Therefore that which was said to him , was said to all , and being such a glorious commendation ; behold the Angels ascend . But secondly , what if the earthly mind of man dream of a Messias temporal , and that they must be promoted to places of eminency , and stiled gracious Lords ? the case is too palpable : for if Christ warn his Disciples , and tell them of his approaching death at Jerusalem , he shall be sure to meet with a check ; no such matter , it shall not be so to thee . Oh! here is a strange metamorphise , a sudden alteration ; before a Confessor , and now a controller : there is no wisdome of the spirit in this , and therefore no commendation for this , but because he was somewhat too forward , get the behind me , for thou art an offence to me ; behold the Angels descend . And surely this carnal wisdome had been able to weigh them down to the nethermost hell , had not the wisdom●… of the wisest curbed , and subdued , and restrained it . What , not suffer ? Yes , Peter also must suffer ; and all that will follow Christ , must renounce all the inticements of the world , and mortifie all the corrupt exorbitancies of the flesh , and resist all the temptations of the Divel . For what is a man profited if he gain the whole world , and lose his soul ? Which words are an exaggeration of the woful estate of a temporizing Professor , of a carnal Gospeller , and they reach to our consideration these four generals . First , the excellency , and worth of mans soul , which is of greater value then the whole world . Secondly , the possiblity of the loss , a man may lose his own soul . Thirdly , the compossibility of outward prosperity , he may lose his soul in gaining the whole world . And then lastly , the woful bargain in such an exchange , What is a man profited ? Of these in order . First of the surpassing excellency , and dignity of mans soul : it is valued and prized here above the whole world . It was the plausible conceit of certain Ehilosophers , that the world was a great man , and that man was a little world : a little world indeed , but as Saint 〈◊〉 rearms him , a great wonder : for within this little world , there is a reasonable soul worth all the world . To render an exact definition of the soul , it requires the tongue of an Angel , rather then of a man : it passes the comprehension of travellers to apprehend the nature of the soul : for these three , God , Angels , and mans Soul , they are unknown to us ; we may sooner admire their excellency , then conceive their nature ; and argue of their opperations , then attain their knowledge ; of such sublimity is the soul of man , so Angelical and Divine ; the excellency whereof is commended to us by three distinct voyces , of Nature . Grace . Glory . For , first in the order of nature , it is the greatest thing , saith Plato , that we may conceive in a narrow room : the most noble thing that all the frame of nature affords ; and that , In respect of the Orignal . In respect of the Image . In respect of the Original , the soul of man hath no beginning here 〈◊〉 there was no voyce directed to the earth , or to the water , for the production of 〈◊〉 soul , but a serious confultation of the sacred Trinity , and a breathing into his 〈…〉 the breath of life . Saith Saint Austin , he created it by infusion , and 〈…〉 creation . And the Philosopher well concludes , that the soul as it is not from without , . it is only divine . Therefore the Manichees extolled it too high , when they deemed it a portion of Gods substance : let not others abase , and depresse it too low , to think it is derived from Parents ; it comes not of their substance : it is enough for them to be the fathers of the flesh , God alone is the Father of spirits , as the Apostle makes the antithesis , Heb. 12.9 . Secondly , for the Image , the soul is most like God , saith Plato ; saith Aristotle , it is of the nearest kin , of the greatest consanguinity , as I may say : and the Lord himself signifies so much , After our Image let us make man. Then the soul of man is not stamped with a Roman Caesar , but with Gods own Image and superscription ; and that First in respect of the substance , being not only a spiritual , intellectual , incorporeal , invisible essence ; but explaining by the plurality of Powers , in the unity of Essence , the plurality of Persons in the unity of the Deity . Secondly , being furnished with singular indowments ; as in the state of innocency with perfect wisdome , and holiness , and righteousness . Yea , still in the state of sin , some generals are lest , some broken fragments of the creation , moral qualifications that may lead us by the hand to the knowledge of our Master . Lastly , in regard of the comanding power it hath over the body . It is to the body , as Moses was to Pharoah ; a God to the body ; it actuates it , and moves , and commands , and restrains it ; whereby ( next and immediately under God ) we live and move , and have our being . Seeing then the soul is the immediate work , and character of God himself , so excellent for the Original , and for the Image , let nature conclude that the soul in-these regards , is of greater value then the whole world . Secondly , in the Kingdome of grace , the price of the soul is far above the dignity of the world ; and that in the grace of Redemption , and the grace of renovation . For first , in the souls redemption , the soul amounts so high , as that the whole Creation is not able to discharge it ; It is not gotten for gold , nor silver is not weighed for the price of it ; it is not valued with the gold of Ophir , or the precious Onix . It cost more to redeem the soul of sinful man : the precious bloud of the eternal Son of God ; he could only redeem it , that at the first created it ; Ye are bought with a price , the precious blood of Christ . Secondly , in the grace of renovation , nothing is able to cleanse it from sin , but the Spirit of God. The spirit alone must enlighten the understanding , and rectisie the affections , and purisie the will , and sanctifie the conscience , and seal up the Image of God in righteousness , and true holiness . And the soul thus renewed , is as a Garden inclosed , a spiritual Paradise , where the God of heaven delights to dwell , the Spouse of the Beloved , and in the phrase of the Church , As the Lilly among the thorns , so is my love among the daughters . Seeing it appears that the universal World is not able to redeem , or being redeemed , to renew , or renewed , to parallel the soul ; let grace subscribe to that which nature concludes , that the soul is of greater value then the whole world . Lastly , for the passage of glory , the contents of the whole Universe are not able to come neer the soul . Saith S. Bernard well , well it may be busie , and took up with other things , but it cannot be satiate , and replenished with them . And Democrates imagined , that if there were millions of worlds , it were all one in comparison of the soul for blessedness . The world is transitory like the dew of the morning , it fades as the grass , and as the flower of the field ; whereas on the contrary , the soul of man is the subject of immortality , capable of an exceeding , surpassing , eternal weight of glory . For if in the time of grace we behold as in a glass , the glory of the Lord , and are changed into the same Image , from glory to glory , by the Spirit of the Lord. How resplendant shall the soul of the righteous be , in the beatifical vision of Gods excellencies ? How wonderful shall that divine capacity be , that shall be capable of God himself for a perpetual residence ? Insomuch that the most ancient of dayes shall give fulness to the Soul , of knowledg and wisdom , and his sacred Spirit that shall fill it with the fulness of God , with contentation , and the sacred Trinity shall be all in all to it . Seeing then the Soul is capable , and is the subject of the happiness , and joyes of heaven , and partner with the glorious Angels in the fruition of the chief good , let the sentence of glory joyn to Grace and nature , that the Soul is of greater value then the whole world . Behold then , O man , out of the mouth of three witnesses : ( for I may say in this case , as Saint John saith in another , There are three that bear record in heaven , the Father , the Word , and the holy Ghost . Behold , out of the mouth of three Witnesses ) the surpassing excellency , and dignity of thy soul ; it is the breathing of God , the Image of God ; he created it with his Word , redeemed it with his Son , and in whomsoever his grace abides , he will crown it hereafter with his glorious presence . What then remains , but that we esteem our souls accordingly as God values them . Let us not with the unhallowed voluptuous in these times , make Lords of our bodies , and slaves of our souls . Let us not spend our dayes in providing for the lusts of the flesh . Let us not in affectation of fair possessions , of able servants , of hopeful sons , and good friends , content our selves with bad souls . A mans soul is himself , saith Plato . And O wretched wight , saith Saint Austin , how hast thou deserved so much ill of thy self , as among all thy goods , to be only thy self bad ? O remember the sublimity of thy precious soul : thou knowest not what a precious pearle thou hast in thy body , like the hidden treasure in the Gospel , it is of greater worth than the whole field . I say not as he did , know that thou hast a God in thee , yet know that in that better part of thy nature , thou art like to God : for he hath given thee a soul of his own breathing , and stamped it with the impress of his own Image ; and created it capable of the fruition of his own presence in endless glory . In the consideration whereof , walk worthily of this precious divine inspiration . Thy Soul is a spirit , let thy thoughts be spiritual . Thy soul is immortal , let thy meditations be of immortality , and renounce thy body and good name , and gifts of the world , for the gainig of thy soul ; for what shall it profit a man to gain the whole world , and to lose his own soul ? So much shall serve to be spoken of the first point : the surpassing excellency and dignity of the soul , it is vallued and prized here above the whole world . Now , the next is the possibility , that a man may lose his own soul . The mention whereof causeth me to remember , that passage between Christ and his Disciples , Mat. 24. The Disciples point Christ to the stately buildings of the Temple ; but they were soon damped , when Christ told them , that after a while there should not a stone , be left upon a stone . So perhaps , you are taken with admiration at the former part of the discourse , concerning the excellency of mans soul , but are damped , to consider that a man may lose it . It is a substance immortal , in respect of the being of it ; but defiled with sin , it is adjudgeable to death in regard of the well-being ; and a posibility so to die , is nothing repugnant to the immortality of the soul . The damned spirits they are alwayes dying , and are never dead ; they are alwayes deprived of Gods comfortable presence , and are never released of their hellish torments ; As the Apostle saith in another case , as dying , and yet behold they live ; as living , and yet behold they die . The soul expiring is the death of the body , and God forsaking is the death of the soul . But you will say , how is it possible ? The question is soon resolved , if we ponder the causes of death . A thousand mortal maladies there are to kill the body , and there are a thousand deadly diseases to destroy the soul . There is no sin so small , but in the rigour of Gods justice , and in its own nature , it way damn the soul . When God in the beginning stated man in Paradise , he gave him a special caveat about the tree of knowledg , he gives him a command thus ; In the day thou eatest , thou shalt die . What , for bare eating ? No , beloved , but for the sin , for tansgressing so small a commandement of so great a God. Sin alone makes a separation between God and the soul , and causeth the death of the soul ; the soul that sins , the same shall die . It may teach us , that for the time that we live in this world , there is nothing easier then to sin . There is a tree of Life , and a tree of Kuowledg , and by eating of the tree forbidden cometh death : there is a way of felicity , and a way to destruction ; there is a God of salvation , and a ghostly enemy , and by adhering to the pricipality of sin , a man may lose his own soul . Is it possible then that a man may lose his soul that is so precious ? and have we not great reason to try , and to suspect our selves , touching our standing towards God ? Is there not a main necessity to seek the means to preserve us in the compass , and seals of grace ? It is lamentable to consider how in bodily diseases men can open their grief , and seek for help , and send to some learned Physitian . We can go to some noble learned councel , in case of law . But alas the soul lies wounded in the way , over laden with the grievances and pressures of sin , distracted with the affrightings of a troubled conscience , as if there were no balm in Gilead , no Physitian there , as if there were no Minister to afford help . There is no seeking abroad : a Lyon is pretented to be in the way , and Solomons sluggard , folds his hands to sleep . O let not these things be so . Be not as the Horse and Mule that have no understanding . Neglect not the helps of your preservation in grace : but , be continually watchful with suspition and jealousie , and abstain from fleshly lusts , that fight against your souls . The Poet could say , Theeves rise by night to rob , and kill , and steal , and wilt not thou wake to save thy soul . God ( for the most part ) saith Saint Chrysostome hath alotted to nature all by two's ; two hands , two eyes , two feet , two ears ; ears , eyes , hands , feet , two of all , that if we chance to maim one , we can help to relieve the necessity of it by the other : but he hath given us but one soul , if we lose that , what shift shall we make for another soul ? a piercing contemplation , if we had grace to consider it . Therefore , O my soul , tender thy self as my own happiness , if thou be translated to heaven , the body in time shall come thither ; this corruption , shall put on incorruption ; this mortal , shall put on immortality . Again , if thou be haled with the fiends to the nethermost hell , the body in time shall be tormented with thee . It is altogether just with the righteous God , that they that meet in sin , should also consort in suffering . Save thy self , and save all ; and by woful consequence , lose thy self , and lose all : For what is a man profited , if he gain the whole world , and lose his own soul . So much for the second point , the possibility of losing a mans soul . Come we to the third , the compossibility of outward prosperity ; he may lose his soul , in gaining the whole world . In the diversity of opinions concerning the chief good , some there were that placed it in riches ; others in honours ; and how ever they differed in their judgements , yet both agreed in this , that they were both deceived . For how ever it cannot be denied , but that riches , and honours , are the blessings of God ; yet again they are no demonstration of a blessed man. Lest any man should take them to be ill , they are bestowed upon them that are good : lest any man should reckon them for the chief good , they are bestowed likewise upon the evil : external blessings are but common favours vouchsafed to good and bad . Was Abraham rich ? so was Abimelech . Was Jacob rich ? so was Laban . Was David a King ? so was Saul . Was Constantine an Emperour ? so was Julian . Salvation depends not on the multitude of riches , or emminency in place : the tallest Cedar hath the greatest fall ; and the fairest houses many times the greatest ruin ; and outward prosperity uuguarded with inward sanctity , may soon lose the soul . For first , rich men are tainted with covetousness , which is a kind of secret Idolatry , Collos . 3. and covetousness which is Idolatry , saith the Apostle . If you would know the reason , the more tenaciously a man loves his own , the less devotion he offers to God , you cannot live in the service of Mammon , and of Christ ; the mouth of the Lord hath spoken it , you cannot serve God and Mammon . If the young man in the Gospel have great possessions ; if Judas carry the bag ; if Demas imbrace the present world ; then fearewel Christ , farewel Paul , and farewel soul too . So true is the saying of the Apostle , They that will be rich fall into temptations , and snares , and many foolish , and noysome lusts that drown men in perdition and destruction . Where , he saith not they that are , but they that will be rich : It is not simply money , but the love of money that is the root of all evil . Riches are good with a good conscience : but if the soul be infected with avarice , if it savour of that bitter Collaquintida , Death is in the pot , and how hardly shall they that have riches enter into the kingdome of heaven ? For the desire of worldly men , it is as the unsatiable thirst of a dropsie patient : there is no means that they leave unattempted , no policy unachieved for the accomplishment of their ends , and advancing of their estate . Balaam for a bribe will almost curse where the Lord hath blessed . Ziba for an inheritance ( as much as in him lies ) will bring his Master within the compass of treason . Demosthenes for a little more gold , instead of pleading , will pretend he hath a cold . May not the Church have a Balaam ? And the Princes Court have a Ziba ? and the bar have a Demosthenes ? There is no greedy Monopolizer wheresoever they be , in City or Country , but they are moralized Eagles ; and the coals that they carry shall fire their own nest ; They shall have Ahabs curse with Naboths Vineyard , and Gehezies leprosie with Naamans reward ; and while with an eager pursuit they hoard up unrighteous Mammon , it is but wrath heaped up against the last day ; they heap up wrath to themselves against the day of wrath . Secondly , great men are in danger of ambition , and a swelling inordinately upon their promotion . And the ambitious man is so strangely dazled with the beams of his own lustre , ut imperio , &c. that in the greatest of his power , he thinks of nothing but how to be greater , he forgets the Lord that made him , and God that raised him out of the mire , to set him with the Princes of the people . And like that famous fool in his new coat once , he knows not himself . So by means of this impediment ; though God have some Noble , and some worldly-wise , that he hath drawn to himself : yet by means of this impediment , not many mighty , not many Noble are called . The gates of heaven are too too strait for the swelling dimensions of ambition : there is nothing so easie to pride , as to purchase a fall , and there is no fall so great as from heaven . It is a sign that Lucifer , if he long for dainties shall be cast out of heaven . It is a sign that Adam , if he desire the Apple shall be cast out of Paradise . It is a sign that Nebuchadnezzar , if he glory in Babel , he shall be cast out of his Kingdom . It is a signe that Haman by abusing his promotion , shall be exalted to the gallows . To comprize it in aword , the greater the dignity of eminency and honour , the greater the execution of pains , and horror . The sum then is this , in a world of promotion , and temporal advancement in worldly possessions , and unmeasurable treasure , the covetous , and ambitious man may lose his own soul . Now , for a word of Application , if this be so ; how taxable then are the thousands of worldlings in this kind , that imagine the gain of this earth to be the greatest happiness ? That say to the Gold , thou art my God ; and to honour , thou art my glory ? That make Gold their God , and Mammon their Mediator . Saith Saint Bernard , Yea covetous generation that glory in silver and gold , in that that is not yours , nor precious ; precious it cannot be , but by the avarice of the sons of Adam that prise them . Again , if they be yours , take them away with you when you go hence . Yet the children of the world are wholly for great Diana , Gods of silver and gold , multitudes of lands , and revenues , and advancing of their secular estate . Many can complain of the vanity of this world , and the deceivableness of it ; but few complain of that Idolatrous confidence that themselves repose in this false world : there are few that recount , how in enjoying outward things , Martha without Mary , prosperity without piety , they may lose their own souls . O let a word of exhortation prevail against this sore disease , if riches encrease , take heed of covetousness ; be covetous of spiritual things , for immortality , there hoard up your treasure in heaven . Again , for ambition take heed of it , be honourable for humility , and ambitious for heaven ; Love not the world , and the things of this world ; exalt not your selves against the Lord of glory . Thou knowest not what a day may bring forth : boast not of to morrow . O fool , this night shall they fetch thy soul . And what is a man profited , if he gain the world , and lose his own soul ? So much for the third point , the compossibility of outward prosperity , a man may lose his soul , in gaining the whole world . The fourth and the last , is the woful disadvantage by such an exchange , What is a man profited ? You may call it not unfitly the account of the careless Merchant ; or a Summary collection of gains and losses . For ( a little to countenance the allegory ) every unsatiable worldling is but merchant adventurer , a ventrous Merchant , he exchangeth his precious Soul for the deceivable riches of this world . But when God in his judgement transports him to his own place , the infortunate Island of damned spirits ; then he begins when the time is past , to cast up his doleful account , to campare his gains , and his losses ; and after all the ennumeration of his imaginary gain ; so much by usury , so much by extortion , so much by fraudulent dealing ; the total sum is collected to his hand . What is a man profited ? whence the observation might be this ; that , When the gain of the world , is attended with the loss of the soul , the over plus will be just nothing . The bargain is such , as that there is nothing gotten by it . That is too sparing an expression , it is short of Christs meaning , who conceals the worst , and refers it to our own collection : for ( by the way ) it were a happiness to be nothing , it were profitable for the damned : but this comes neerest Christs meaning , it is a loss unredeemable , and such as the world cannot countervail , when a man for the gaining of the world forfeits his soul . Let us see it in some particulars . First , if it be a man that glories in the resplendency of his fortunes , and blesseth himself in magnifying his estate ; a Commander of Kingdoms and Nations , an ingrosser of preferments and dignities ; yet First , Death will attach him , there is no carrying it away : he must of necessity take his leave of his Mammon , and then whose shall all these things be for which he hath lost his soul ? Who gains by the smallness of the Epha , the greatness of the shek●…e , the refuse of the wheat ? Where is the man that gloried in his abundance , and store , and thought himself the only happy man ? saith the Prophet David , I went but by , and he was gone , I sought him , and his place could not be found . There is a lively expression that illustrates it , Jer. 17. As the Partridg gathereth young that she brought not forth : so he that getteth riches , and not by right , shall leave them in the middest of his dayes , and at his end shall be a fool . What not before ? Yes , he was alwayes a fool ; but then by conviction , his own conscience shall call him so ; by the confession of his own tongue , which shall call him so ; by the proclamation of just men , they shall proclaim him so ; Lo this is the man that took not God for his strength , but trusted in the multitude of his riches , and strengthened himself , &c. Secondly , having lost his supposed good , he loseth the fruition of God the chief good , the countenance of the beatifical presence , the fellowship , and melodious harmony of the glorious Angels : his place and portion with Abraham , Isaac , and Jacob , in the kingdome of heaven . And all proportionable to his own deservings . In his life-time he refused God , being dead God refuseth him : he turned his face from the poor and needy ; God in his affliction eternally turns his face from him . A loss so exceeding great , that whosoever descends deepest in the meditation of it , yet he shall be at a loss , and to seek for a full definition of it : For as Chrysostome truly affirms , though a man tell thee of ten thousand hells , all is one in comparison of this misery , to be discarded of blessedness and glory , and to be hated of Christ . But if this be so , what shall we say to further misery ? having lost the chief good , he receives his punishment with hypocrites , and unbeleevers in the dungeon of extream ill . A place where there is nothing but horrour of conscience and desperation ; a company of affrighting divels ; and with all this , weeping and wailing , and gnashing of teeth . Instead of merriment , and jovial laughter , and scurrulous lascivious songs , and wasting , and abusing the creatures of God , nothing but weeping , and gnashing of teeth . So that having come into the chambers of death and closed in the straits of the grave ; the man like the hedg-hogg , leaves the apples behind him , and only reserves the prickles of a wounded spirit , in that sentence of Babilon ; As much as she bath gloryed her self , and lived delitiously , so much terment give her . Lastly , that that is the hell of hells , that nothing may be wanting to his diserved wo ; he is out of hope of all gracious means of deliverance , he must never look for the revokation of Gods sentence , though with Esau , he seek it with tears , he must never look for mittigation of his horrour , though he heg with the unmerciful glutton , for one drop of water . The date of repentance is out ; the day of grace will never dawn again : the justice is implacable , the fire unquenchable , the worm unsatiable , and all continual without intermission for ever-more . O! bottomless depth of horrour ; oh unexpressible torment of a forsaken soul ! what greater misery , saith devout St. Bernard , then alway to be wishing for that which shall never be , and for the removing of that that shall never cease to be . Therefore the sum is this ; Hath the covetous exchanged his soul for riches ; the ambitious for honours : hath he lost it for the riches of Cressus ; the power of Alexander ; the Empireof Augustus ; the glory of the whole world ? yet in consideration of The end of his life The loss of his God The extremity of his pain The eternity of all What is a man profited ? Now then for some application , and to draw toward a conclusion : suffer the word of exhortation ( brethren ) and captivate your thoughts to the obedience of Jesus Christ . You especially whom God hath blessed above others , concerning the enjoyment of outward , temporal things . If ever you be desirous to escape the direful slaughter-house of Hell ; to escape those burnings , and those everlasting yellings , while you have time , bethink your selves of some saving course to flie from the wrath to come . And now in time cast up your accounts : take heed lest for the love of this present world , you lose your God , the life of your souls . There is a way that seems right to a man ( saith Solomon ) but the end of it is the manifold wayes of death . Some Babilonish garment , some Naboths Vineyard , some sweet preferment : but if the means be unlawful , if it disturb conscience , and prejudice the glory of God , and occasion the destruction of thy soul , then say , What shall I doe when God shall rise up ? and when he shall visit , what shall I answer ? This will be the reckoning of fools at the last , What hath pride profited us ? and what hath riches brought us ? Surely the gain will be no other then what Promethius is fabled to have had by Pandora's box , a place to be tormented . Or what Hercules got by Dianira's garment . Such will be the final issue of all Mammonists , that live amongst Christians , and under means of better reformation , and more sanctification in their wayes ; I say this will be the final issue . The worm of despair alway gnawing , and never dying ; and the flames of eternal Tophet never to be extinguished . Therefore in such a case , if thou tell me thou knowest what thou dost , and what thou gainest . Let me tell thee , thou little knowest thy dammage , and what thou hast lost . Alas , what are the goods of this life , when they are compared with eternal damnation ? and the sweetness of imaginary gain , what proportion hath it with the bitterness of so great a loss ? Riches have wings , they take their leave ; honour is transitory ; pleasures flie away : whereas the soul of man is the subject of immortality . And thy poor neglected soul must bide by it for an everlasting pledge , and pay the debt . O! then , contemn this glory that is nothing ; First seek Gods kingdom , and the glory of it ; suffer not heaven to stand at so great a distance to thy soul , taste and see how gracious the Lord is , by one drop of water from that celestial fountain ; by one crum from that heavenly table ; and then as concerning the things below , thou wilt account them as dross and dung , in comparison of that joy , and peace of conscience . Resolve as Themistocles , when he saw a goodly booty , he would not stoup to take it up : leave these things for the Children of this world . But let your care be to please the Lord , and to gain the peace of a good conscience ; First seek the kingdom of God , which consists not in meat and drink ; but in righteousness , and peace , and joy in the holy Ghost . Remember the vanity of the things of the world ; remember how unable the soul is to enjoy hell , and to lose heaven without eternal horrour : and in consideration hereof . Use the World , as though you used is not ; and use this as a proof , hide it in a sanctified memory , and write it in the table of a sanctified conscience , ( if it were possible with a pen of Iron , and the point of a Diamond . What is a man profited if he gain the whole world , and lose his own soul ? CHRIST HIS SECOND ADVENT : OR THE APPROACH OF The God of Recompences . SERMON XXIII . REVEL . 22.12 . Behold , I come shortly , and my reward is with me , to give every man according to his works . THe Angel having described to Saint John ( in the Chapter immediately before , and in the former part of this Chapter ) the exceeding great joy , and glory , and felicity , that all the godly shall have in the kingdome of heaven , by comparing it to a City built with precious Stones , having twelve gates , and twelve foundations : wherein there is no darkness , they needing no candle , nor the light of the Sun : for Christ Jesus the Sun of Righteousness , is the continual light thereof . And that therein is no misery , no cross , no imperfection ; no want , no calamity , but continual joy and rejoycing . Where their songs are Halelujah , and their shields felicity , in the continual enjoying of the presence of Almighty God , the glorious Trinity . Having , I say , thus described these joyes , he doth in the words of my Text , for the comfort of the godly , Who ( have here no continuing City , but ) are strangers , and forreiners , and pilgrims , and travellers to another City , and seek a Country . And in this their travel , they meet with many crosses , and afflictions , and miseries . And likewise for the terrour of the wicked , that make this world their kingdom , and are the chief Lords and commanders of the same : for the comfort of the one , and the terrour of the other , the Angel here in the person of Christ saith , he will come , and that shortly , to be a speedy deliverer of the one , and a just Judge against the other . Behold , I come shortly , and my reward is with me , &c. In which words , observe these particular branches . First , the word of preparation or attention , in the first word , Behold , which is as it were a Trumpet that sounds before the coming of the great Judge , bidding every one to fit , and prepare himself to hold up his hand at the bar , Behold . Secondly the Person , and that is the Judge himself , speaking in the person of the Angel. I , Christ Jesus himself . Thirdly , his action , I come . Fourthly , the speediness of his coming , shortly . Fiftly , the end of his coming to Judgment , and that is to reward every man according to his works . Sixtly , and lastly , the quantity , and the quality of the reward inclusively set down ; which is according to the quality of the works : for if the works be good , there shall be a great , and good reward , but if they be bad , the reward shall be accordingly . The small model of time will not suffer me to run over all these particulars : therefore my meditations , and your attention , shall be in one doctrine from the words in general ; and that is this , that , Christ Jesus will hasten his coming to Judgement , to reward the godly with everlasting , and eternal felicities : but the wicked and ungodly , with endless woe , and perpetual misery . For the proof of which doctrine , you may consider these four things . First of all the certainty , and celerity of Christs coming to Judgement . Secondly , the signs that prognosticate his coming . Thirdly , the Judgement it self . Lastly , the end . For the certainty of Christ coming to judgement , I perswade my self that there is none here among you so ignorant , that he doth not know , or so Atheistical that he doth not beleeve : you know it is an Article of our belief , that he ascended into heaven , and there he sits at the right hand of his Father in glory , and from thence he shall come at the end of the world , to judge both the quick and the dead . Therefore I may spare the labour , and the time in any further proof of that . Now concerning the speediness of his coming to judgement . If so be the day of Judgement was at hand sixteen ages since , as both Christ and his Apostles proclaimed ; if then even in Christs dayes the ends of the world were come , as Saint Paul saith , 1 Cor. 10.11 . If then was the last time , as Saint John faith . 1 John 2.18 . If then the end of all things were at hand , as Saint Peter saith , 1 Pet. 4.7 . can we think that now it is far off ? Nay , so sure , and so certain as God is God , and his Word is truth , and not one jott nor tittle thereof shall pass away , he is neer at hand , he will come shortly . But , before we proceed , there lies two stumbling blocks in the way , that we must remove , wherewith many stumble concerning this point . In the time of the Apostles there were two heresies confuted : the one by Saint Peter , the other by Saint Paul. Saint Peter in 2 Pet. 3.3 . he wills us to understand , that in the last dayes there shall come scoffers , men living after their own lusts , saying , Where is the promise of his coming ? You preach so much that Christ Jesus is coming to Judgement , and to call every one of us to account for our wayes , our words and actions , but where is the promise of his coming ? for all things continue alike from the beginning of the Creation . Miserable men ! that would be perswaded that the day of Judgment should never come , because it was deferred : but such jesting , and mocking , and scoffing at this great and terrible day heretosore used , and indeed now practised in the whole progeny of unheleevers , it may be an argument to us , that it shall not be deferred ; for so saith Saint Paul , 1 Thes . 5.3 . when they shall say , peace , peace , and safety , then destruction shall come on them , as travel on a woman with child , & they shall not escape . But Saint Peter answers these scoffers that asked , Where is the promise of his coming ? he gives them two answers ; The one in vers . 8. the other vers . 9. In the eight vers . he saith Christ defers notlong to come to judgement : for saith he , one day with the Lord is as a thousandyears , &c. alluding to Psal . 90.4 . A thousand years in thy sight , are but as yesterday , since they pass as a watch in the night . As if he should say ? were it possible for a man to live a thousand years ; yet those thousand years in respect of God , as soon as they are past , they are as one day in respect of men : nay , they are but as a watch of the night ; that is , but as three hours . The old Jewes they divided the night into four Watches , and appointed to each Watch three hours ; as may appear by comparing of these places of Scripture together , Mat. 14.24 . Num. 14.25 . Luke 12.38 . So then the words bear this exposition , that a thousand years in respect of God , are but as one day ; nay , but as a Watch of the night ; that is , but as three hours . It doth plainly shew to us , that Saint Peter meant not to speak distinctly of a thousand years , but of a long time : so that his meaning is , innumerable years in respect of God , are but as one day . Saint Peter might as well have said 2000. or 3000. or 10000. thousand years in respect of God , are but as one day . Thus you have his first answer to those scoffers , that said , Where is the promise of his coming ? His second answer is in the ninth vers . where the Apostle saith , The Lord is not slack concerning his promise . Where is the promise of his coming ? Why , saith the Apostle , The Lord is not slack , as we account slackness . For we account them slack that goe slowly about a work , but God is not so to be accounted slack ; but saith the Apostle , He is patient toward us , and would have none perish , but come to repentance . Then the slackness of Christs coming is his patience , because he would give us time to repent , and have us prepared before he come . O! then beloved , let us not make a mock as others do of this patience , but while we have time , let us take time , that when he comes we may be worthy of him . Thus you have the first heresie confuted . The second was quite contrary to this , set abroach by certain false teachers , who taught the Thessalonians , that the day of Judgement was so neer , that it should happen in their age . Where ( by the way ) you may take notice of the exceeding great subtilty of the Divel , that labours by all means possible to bring men to one of these extreams . Either that the day of Judgement shall never come , or it shall come in such a limited time and age . And indeed it is ranked among the opinions of some , that held that the day of Judgement should be just 6000 years after the Creation , 2000. before the Law , 2000. under the Law , and 2000. under the Gospel . But Saint Paul answers these false teachers among the Thessalonians , and all of the like opinion : therefore to arm them against their assaults , he bids them for a certainty beleeve it . 2 Thessal . 2. that the day of judgement was not at hand . And he gives the reason vers . 3. For , saith he , that day shall not come , except there he a departing first , and that man of sin , the son of perdititon be revealed . But how is it that the Apostle tells the Thessalonians , that the day of Judgement was not at hand , seeing it is plain in the places before recited , that the end of the world was at hand , and that now was the last times ? and Heb. 9.26 . Christ appeared in the end of the world . It was in the end of the world that Christ appeared to sacrifice himself for our sins ; how is it then that he tells the Thessalonians here , that the day of the Lord is not at hand ? Master Calvin saith the answer is easie : for , saith he , in respect of God it was at hand , but as for us , we must be continually waiting for it . But Master Beza , and Rollock give another Exposition , which I take to be more natural to the place : for , say they , in all those places where it seems to be avouched , that the day of the Lord is at band : they understand the word in the Original , to signifie generally a time drawing neer . As to say the day of judgement may be this day as well as to morrow , and to morrow as well as this day ; and many dayes hence as well as now . But in that place where he saith it is not at hand , they understand the word precisely , to be meant of a precise time : so the Apostle speaks truly , the day of judgement is not at hand , so as that any man can say , it shall be this hour , or this day , or this month , or this year , or this age . This is no more but the doctrine of Christ ; Of that day and hour , no man knoweth , no not the Angels in heaven ; no , not Christ himself as man , but the Father only . So you see it is plain and evident , that the day of Judgement is at hand ; but in what precise limits of time or age it shall happen , it is uncertain . Our Saviour Christ tells his Apostles , Act. 1.7 . It is not for you to know the times , and seasons , that the Father hath put into his own hands . It is not for you to know these times : Then beloved , why should we have an ear to hear , where God hath not a tongue to speak ? Let it suffice us to know that it is at hand , which if we make good use of , it will make us wary and watchful , and Vigilant over all our wayes ; that we say not with the evil servant , Our Master defers his coming ; let us eat and drink , and beat our fellow servants : but betake our selves to the good servants duty , to watch . Watch we therefore , we know not the day and hour , when the Son of man cometh . But when he cometh and finds us doing well , dealing faithfully , and living holily ; happy , nay thrice happy shall we be : we shall be sure to partake of the blessing of those upon mount Gerrazim , we need not fear the curse of those upon Mount Ebal . We need not be afraid of the Thundering , and lightning on Sinai , nor the fire , and tempest , nor smoak of the furnace , nor of the sound of the Trumpet : for all our joy shall be in Sion . But when he comes , if he find us living wickedly , dealing unfaithfully , cursed , nay , thrice cursed we be , we are sure to partake of mourning for joy , of ashes for beauty , of a rent for a girdle : whatsoever becomes of our garments , assuredly our hearts shall be rent in sunder . Watch we therefore , we know not the day and hour , when the Son of man will come . In the second place , that the children of God may be armed , and prepared for his coming , he hath set down in his Word , certain signs which being effected , and come to pass ; they may easily judge , that then the day of redemption draweth nigh . Now these signs are of three sorts . Some are in respect of us a long time before he comes to judgement . A second sort are imediately before his coming . The third , in his coming . The signs that prognosticate his coming long before are these ; First of all the preaching of the Gospel to the whole world , which is set down by Christ , Mat. 24.14 . The Gospel of the kingdome shall be preached to the whole world , for a testimony to all Nations ; then shall the end be . Which words of our Saviour Christ we are not so to understand , as that the Gospel should be preached to the whole world at any one time : for that never was ; nor I think never will be : but if we so understand it , that the Gospel shall be preached to all Nations successively , and at several times : then if we consider the times since the Apostles , we shall find that the sound of the Gospel hath gone out to all the Nations of the world , as it was spoken by the Prophet : so that this first sign is already past , the end cannot be far . The second sign is , the revealing of Antichrift , saith the Apostle , 2. Thessal . 2.3 . That day shall not come , except there be a departing , and that man of sin , the son of perdition , which is Antichrist be revealed . Concerning this sign , in the year of our Lord , 602. after Christ ; S. Gregory seemeth to avouch , that whosoever taketh the name of universal Bishop , and Pastor of the Church , that was Antichrist . Five years after , Boniface succeeding him , by Phocas the Emperour , had the title of Universal Bishop of the Church , and ever since , all their successours have taken that name , so that it is evident that at Rome hath been , and now is , the Antichrist ; so that the second sign being fulfilled , the end cannot be far . The third is the general departure of the most from the Faith. There hath been a general departure in former times : when Arrius spread his heresies , almost all the whole world became an Arian : and for the space of 500 years together , from the time of Boniface , the world was so infected with Popish heresies , that the faith of Christ could scarsely be discerned ; they were as a handful of wheat to a great deal of chaff ; so that this sign it is already fulfilled in part ; but there shall alway be a falling away , and a departing from the faith till Christ come to judgement . The fourth sign stands in exceeding great corruption in the manners of men . And the Apostle makes this a sign of Christs last coming to judgement , 2 Tim. 3. This know , that in the last dayes perrillous times shall come , men shall be lovers of themselves , covetous , boasters , proud , blasphemers , disobedient to parents , unholy , without natural affection , truce-breakers , false accusers , incontinent , fierce , dispisers of those that are good , traitours , heady , high-minded , lovers of pleasures , more then lovers of God. The Apostle makes this a sign and mark , that shall be in the last dayes . Beloved , if ever this were fulfilled in these dayes of ours : for there is a general corruption in the manners of men . It is very hard to find those that in all truth and sincerity , labour to discharge a good conscience towards God and men . And Christ hath said himself , that when he comes to judgement , he shall scarse find faith on earth ; such a general corruption there shall be in the manners of men : so that this fourth sign being already past , the end cannot be far . The fifth sign is exceeding great persecution , and affliction of the Church , and the Saints of God. This hath been fulfilled in former times . You know there were ten fearful persecutions in the Primitive Church . And so it is fulfilled even in these dayes of ours : for the Whore of Babylon , that spotted beast ; she laboureth to make her self drunk with the bloud of Gods Saints . There are but few years , nay , months , or weeks , wherein some of the bloud of Gods Saints is not sacrificed to appease the wrath of the Persecutors . Then if in these dayes , this sign be fulfilled , the end cannot be far . The sixt is a general security , so that men will not be moved , neither with the preaching of the word of God , nor yet with judgements from heaven : they have such exceeding dulness and deadness of heart , that neither of these will move them . For the former , you know God hath sent many judgements amongst us ; we have had fire , and famin , and pestilence , and invasion of forrein enemies ; inundation of waters , thunder and lightning from heaven ; but all these will not work upon our hearts . The Lord he hath scourged us oft , but yet we set light by his corrections , we harden our hearts against all his judgements , our hearts will not be softned , and mollified ; what effect hath all these wrought , where is our humiliation , our repentance , and reformation . And for the preaching of the word of God , alas that can get no entrance at all : mens hearts are so crusty , and so hardned , that the seed of Gods word it lies uncovered , it takes no root at all in the heart ; it works no reformation at all : so that if ever this sign were fulfilled , it is in these dayes . It shall be saith Christ , ( speaking of the general security that shall be , when he comes to judgement ) as in the dayes of Noah and of Lot , they were eating and drinking , and marrying , and giving in marriage , till the fire came from heaven and burned them , and the water over-flowled the world : so that this sixt sign being past , the end cannot be far . The seventh and last sign of Christs coming to judgement , is the calling of the Jewes , which the Apostle , Rom. 11.25 . calls the fulfilling of the Gentiles . When God hath the number of his Elect among the Gentiles , then the Jewes shall be called again : but of the time , and the manner , and number , the word of God doth not reveal it : so that it is likely this sign is yet to come , all the rest are fulfiled , and therefore the end cannot be far . The second sort of signs , are such as are immediately before Christs coming to Judgement ; and that is the darkness of the Sun , Moon , and Stars , The Sun shall be darkned , the Moon shall lose her light ; the St●…rs shall fall from heaven , the very powers of heaven shall be shaken , the foundations of the heavens shall tremble . Alas , what shall the little shrubs in the Wilderness do , when the tall Cedars of heaven shall be shaken ? what shall poor sinful man do , when the Angels shall be afraid ? The last sign shall be in Christs coming to Judgement , Mat. 24.29 . it is called , the sign of the Son of man ; Then shall appear the sign of the Son of man ; and then all the tribes of the earth shall mourn . What this sign of the Son of man is , Divines do vary . Some hold it is the sign of the Cross , which all eyes shall behold , even they that pierced him , as John saith , Revel . 1. Some others ( which I rather assent unto ) take it to be the glorious beams of Christs Majesty , immediately before his personal appearance to enlighten the world , being darkned , by reason of the want of the light of the Sun and Moon . So you see what these signs shall be . The signs that prognosticate Christs coming . Those that shall be fulfilled long before , they are all effected , but one , as you heard . Therefore it stands us all upon , as wise Virgins , to prepare oyl in our lamps , that when our Bride-groom Christ shall come , we may be ready to enter into eternal joy . So we come from the signs that prognosticate the judgement , to the judgement it self . Concerning the judgement it self ; You must know that after death there are two judgements ; There is a particular , and there is a general Judgement . The particular Judgement is immediately , as soon as ever the breath is gone out of the body . As soon as ever the soul is gone out of the body , it is conducted by the Angels before the Tribunal seat of God , and there receives the particular sentence , either of joy or torment , according as it lived in the body in this life . We need not speak of this ; we have example for the proof of it in Scripture , of Dives and Lazarus , the one whereof being dead , was presently carried to joy , the other presently to torment . The other is a general judgement ; so called , because it shall be of all men in general that ever lived , and breathed upon the face of the earth , men , women , and children ; all shall be presented before the Tribunal seat of Christ ; all must hold up their hands at the Bar of his judgement ; all must give an account of all their words , thoughts and actions : all must receive the sentence either of , Come ye blessed , or , go ye cursed . After which sentence once pronounced , there shall never question be made of the end of the joy of the one , or the ease of the torments of the other . But here ariseth a question ; you know the world consists but of two sorts of persons , beleevers and unbeleevers . For the beleever it is evident and plain , Joh. 5.24 He is passed already from death to life ; he hath everlasting life already ; he shall not come into judgement . And for the unbeleever it is as plain , Joh. 3.18 . that he is already condemned , even already : both are judged already , both the beleever and unbeleever ; the beleever is saved already , the unbeleever is damned already , what need therefore a general , a second Judgement ? To this I answer , that there is a very great need of it , both in respect of the justice , and of the mercy of God , whose property it is alway to reward the godly , and to punish the wicked , which seeing he doth not to the full in this life , it must needs be that a day will come that he will fully do it . You know the course of the Lord , as David speaks ; good men have bands in their death , and wicked men are lusty and strong ; good men are in evil condition ; and wicked men in prosperity . Diogenes the Cinnick , seeing Harpalus a thief long in prosperity ; he was bold to say , that wicked Harpalus his living long in prosperity , it was an argument to Diogenes , that God had cast off his care of the world , that he respected not mens affairs . And indeed the prosperity of the wicked , hath brought the Saints of God to a stand . Davids foot slipped almost in seeing the prosperity of the wicked . It made Job to say , Job 24.12 . Men groan out of the City by reason of oppression , and the souls of the slain cry out ; and yet God chargeth them not with folly . This made Jeremiah , to expostulate his cause with the Lord , Jerem. 12. Let me talk with thee of thy judgments , Why doth the wicked prosper , and they that transgress thy commandements ? This makes the godly take up that passionate complaint , Psal . 73.11 . How doth God know it ? is there any knowledg in the most high ? Certainly , we have cleansed our hearts in vain ; in vain we have washed our hands in innocency : in vain we labour to live godly lives ; Why ? Every day we are chastened : for the Lord corrects us every morning . And these have the wealth of the world , they have the world at will , We in Christianity know this to be true . Dives hath the world at will , while poor Lazarus is shut out of doors , hungry and thirsty , cold and naked , full of necessity every way . This being so , the day must needs come , that the one shall have fulnesse of glory , and the other of misery . But to answer those places before cited . To the former , Joh. 5. where it is said , The beleever is passed already from death to life ; he hath everlasting life already . It is true , he is passed already from death to life , by faith he hath it already , and by hope ; he shall not come into judgement ; that is , of condemnation , ( so we must understand it , ) but there is a judgement of absolution that is to be executed ; and so when the Lord Jesus Christ shall descend from heaven with the sound of a Trumpet , and the voyce of the Archangels , then the dead in Christ shall rise first , and be caught up in the clouds to meet Christ , and then they shall be set at his right hand , and hear that heavenly sentence ; Come ye blessed of my Father , inherit the kingdom prepared for you , before the beginning of the world . You see the answer to that , that beleevers shall not come into judgement ; that is , not the judgement of condemnation , but of absolution at the last day . Now for the other place , where it is said , Joh. 3.18 . the unbeleever is condemned already . It is true , he is condemned already , and that three wayes . First of all , he is condemned already in the counsel of God. Secondly , he is condemned already in the word of God. Thirdly , he is condemned already in his own conscience . First , in the counsel of God ; God hath made an eternal decree of Predestination , whereby he hath elected some to salvation , and predestinated them thereto , and others to damnation . In this Gods eternal decree , the unbeleever is already condemned : nay , before ever he came into the world , as you have it in the example of Jacob and Esa●… , Rom. 9. before ever they had done good or evil , God hated the one , and loved the other . Secondly , in the word of God he is condemned , Jo. 3.18 . Why ? because he hates the light , and loves darkness . Thirdly , in his own conscience he is condemned : for the continual horrour thereof gives him no rest , day nor night ; there is a worm continually gnawing there , and a sting tormenting him : but the full execution thereof is to be in the day of wrath , when he shall be set at the left hand of Christ , and hear the sentence , Goe ye cursed into eternal fire , prepared for the divel and his Angels . O , what a terrible day will this be to all the wicked workers of iniquity : for Christ Jesus the Judge shall come then , to give them their reward . This shall be a black , a sad , a woful , dismal day to them : they shall not be able to look on the Judge , he shall be so terrible to them . You see the terriblness of the Judge set down by Saint John , Revel . 20.10 , 11. where it is said , he saw a great white throne , and one sitting thereon , from whose face f●…ed heaven and earth , and their place was no more found . Heaven and earth are great and mighty creatures , insensible creatures , that have not sinned , they flie , and tremble , and hide themselves at the coming of the great Judge : and shall man , silly sinful man , think to stand before the Judge without trembling ? Indeed if a man could present himself spotless without blame , he needed not to fear ; but alas it is far otherwise , there is none that doth good , and sinneth not , saith Solomon . The most righteous before men are stained , and poluted in the sight of God ; and may cry with the Leper , Unclean , unclean , what is man that he should be pure ? or the son of man , that he should be just with God ? The Angels of heaven are impure in his sight , how much more filthy man , that drinketh iniquity as water , Job 15. So in Psal . 14.2 . When God looks down from heaven upon the sons of men , to see if there were any that would uuderstand and seek after God ; Will he find any that frames themselves according to the rule of perfection that he requires ? surely no ; but this he finds , they are all corrupt , and abominable in their doings , there is none that doth good ; no , not one : so sinful is man in his whole race : sinful in his conception , he is conceived in sin , before ever he sees light in this world , when he is covered with the rich hangings of natures wardrobe in his mothers womb , then man tumbles in sin , as the word in the original signifieth . He is sinful in his birth , in his life , in his thoughts , his words and actions ; and shall he that is thus spotted , and stained , and polluted , stand before the pure Judge of heaven and earth without trembling ? surely no ; The mighty , the Kings of the earth , the Captaines , high , and low , of what condition soever ; as many as have not made their garments white in the bloud of the slaughtered Lambe Christ , they shall tremble , and flie to hide themselves ; and cry to the mountains to cover them , before the face of this glorious Judge . We come now to the last thing , and that is the end of Christs coming to Judgment . The end of Christs coming you know is to give a reward . And this reward shall be both to the wicked , and to the godly : for he shall give the reward according to every mans work . First , I will speak of the reward of the wicked . And after conclude with the reward of the godly . The reward of the wicked shall be endless woe , and perpetual misery in hell . There was never any man that descended into that fiery lake , and returned thence to tell us , what torments are provided for the wicked in Hell : but yet as by one drop of the Sea water , you may conceive of the saltness of the rest ; and as a man may ghesse at the stature of a Giant , by the length of his foot ; even so we may have some conceit of those endless and easeless , and remediless torments prepared for the wicked in hell , by a taste of the miseries we have in this life . Great may the grief of a mans heart be , even in this life , as great as mortality is able to bear . Can we read of the mourning of Joseph , of Hannah , of Job , of Jeremy , of Jerusalem and not be moved ? our hearts are hard . Can we read of the hideous torments invented by Tyrants , Caldrons of boyling oyl , roasting upon spits , tumbling down Mountains in barrels of nails , rending of joynts with horses ; can we read of these merciless torments , and not be moved ? our hearts are harder then a milstone . Alas , beloved , these are nothing but shadows , but counterfeit to those torments that are prepared for the wicked in Hell. For though the bowels of hell labour to empty the bowels of judgtment , yet she hath an immeasurable portion for her children now living ; nay , for those that are unborn , a patrimony of blackness , of brimstone , of the wrath of God , of wailing , and gnashing of teeth . Certainly , death shall take them away , but they shall never die ; they shall consume for ever , and yet shall not be consumed ; they shall be in fire unquenchable , and yet see no light . You may read of the wine of giddiness , Psal . 60.3 . of a strange kind of Worm , Isa . ult . of fire and brimstone , Ezek 38.22 . of the Wine-press of Gods wrath , Revel . 14.10 . All these , and if worse then these can be , are prepared as so many torments for the wicked workers of iniquity . Their cup is the deadliest that ever was drunk , even of Gods wrath wherewith they shall be filled for ever ; their worm is that that continually gnaws upon the conscience : they shall be tormented in fire and brimstone , before the Lambe and his Angels : Not such as that of Sodom and Gomorrah ; for then there were hope that they might be converted at the last into heaps of Ashes , or pools of Pitch ; but such fire and brimstone , that as a bottomless Mine gives them neither rest night nor day , the smoak of it ascending for ever ; and is appointed for a time , & times , till time shall be no more . Their torment in such a measure , as neither eye hath seen , nor ear heard , nor heart of man hath conceived . But , beloved , all this is but general ; if the time would suffer , we could shew the torments of the damned in particular ; as , First , the eternity of those torments , in that they shall never end ; and I verily perswade my self , that this is a great increase of their torments , the very conceit and thought that they shall never end , it is a great increase and aggravation of the torment . You know there is no grief and sorrow , or misery in this life , but time will either deminish it , or take it quite away ; either the tormented , or the tormentor will die : but in hell there you have them tormented day and night , for ever and ever , neither the tormented , or the tormentor die , but they live to endlesse woe . O! saith a godly Father in his meditations , if a wicked sinner in Hell did know that he were to continue there no more thousands of years , then there are sands upon the Sea-shore , or no more millions of Ages , then there are piles of grasse upon the ground , yet this would he some comfort , that at last they should have an end ; but this word never , it bre●… the heart , that after they have continued there so many thousand years , and millions of ages they are as far from the end of their torment as at the first . Secondly , we might note 〈…〉 in the extremity , and strictness of those torments , the straitness of them , there is no mercy shewed ; Take him , and bind him hand and foot , and cast him into utter darkness . And again , the gate is shut , after the sinner is once cast into Hell , there is no getting out again , the gate is shut . The straitness of these torments may be exceedingly laid down to us , in the Parable of the rich Glutton , who in hell roaring in everlasting flames , lift up his eyes , and saw Abraham a far off , and Lazarus in his bosom ; he desired Abraham to send Lazarus but to dip the top of his finger in water , to cool his tongue : a small request : he asks not to be delivered from his torments ; or for a flaggon of water , but for a drop ; yet to see the strictness of those torments , it was denied him . Dives had before , the world at will , what his heart could desire : but Lazarus comes to his gate full of soars and hungry , yet he refused to refresh him with crums from his table ; see the just judgement of God against the merciless wretch . Dives refused to give a crum ; when he asked he is denied one drop . So that as Saint James speaks , Jam. 2. there shall be judgement merciless to them that yeeld no mercy . Beloved , all you that have the wealth of the world , remember this example , when the poor distressed members of Christ come to your gates , shut not up the bowels of compassion , open your hands , and your hearts to relieve them : for as I said before , there shall be judgement merciless to those that shew no mercy . But I come to the last thing that I will but only name ; that is , the reward of the godly , that everlasting , eternal felicity in heaven . The time will not suffer me to speak largely , and particularly of the reward of the godly , which is a great incouragement , and comfortable to the servants of God. I will only speak in general . The Prophets when they spake of the Kingdome of Christ , they set it out by good things ; there is no need of their good things ; Nation shall not rise against Nation , they shall break their spears into mattocks . The wolf shall dwel with the lambe , and the Leopard with the Kid ; They shall eat of the tree of life , and the hidden Manna there . They shall be made pillars in the Temple of God. There they shall be cloathed with long white robes . Which places take us by the hand , and bring us to some conceit of those joyes . How then doth it stand every one upon now , while we have time , to labour to have intrest in those joyes ? Thrice happy is that man or woman , that comes to enjoy those joyes . It is spoken of Christ , that he , the joyes of heaven being set before him , he sustained the cross . Saint Paul accounted all but dung that he might win Christ , and come to those joyes . And Ignatius faith , that breaking of bones , fire , and gallows , quartering of limbs , come what will , so I may come to those joyes . I would we had all the like zeal after those joyes . Our coldness in seeking those joyes come from a base esteem of them , for if we did esteem them , we would labour exceedingly after them . Many things for use might be inferred hence . As first here is comfort , and incouragement to all the Saints of God , the servants of Christ , that take pains to live a godly life . However here they indure afflictions , and mockings , and reproaches , and scoffs of the world , yet Christ hath a great reward for them . Let them rejoyce , great shall their reward be . Give me a man then that hath buckled with the sins of the times , that hath studied the advancement of Religion ; give me such a one as hath incouraged those that are feeble , that hath provided for the Lords Prophets , that hath reformed the abuses of the Lords day , as Nehemiah ; what will inflame his zeal more then this , that Christ his Saviour sees it , and regards it , and will reward him ? And lest he should faint before the reward come , he saith , he will come shortly . This comforted Elias in the Wilderness , and Jeremiah in the Dungeon , and Job on the Dunghil ; so that they were more then conquerours through Christ . Secondly , is it so that Christ shall come to Judgement , and hath his reward with him ; here is terrour to all the wicked workers of iniquity . Behold , faith Malachie , Mal. 4.1 . The day of the Lord cometh , it shall burn as an oven , and all the wicked and ungodly of the earth , shall be as stubble and straw , and fuel for the furnace of Gods wrath . What a woful and heavy day will this be to all the wicked and ungodly ? Me-thinks they might conceive the terrour , and they shall cry out at the last day , when he shall come to reward them : is not this he whose lawes we have contemned ? whose sides we have pierced ? whom we have nayled to the Cross ? whose Ministers we have reviled ? whose servants we have reproached ? And this shall strike great terrour to the hearts of all wicked men , when Christ shall pronounce against them , Go ye cursed . Whither ? to the divel and his place of torments : Then they shall cry to the mountains to fall on them : Oh that some wild beast would follow them , and tear them in peeces , but it will be too late : their part and portion is in that Lake that burns with fire and brimstone . Lastly , this would stir every one up to fit himself , to prepare for this Judgement . And let us continually therefore lift up our hearts to heaven ; and as the Apostle speaks , wait for the appearing of Christ to Judgement . Then all tears shall be wiped from our eyes : there shall be no more sorrow , and mourning : there we shall fit with the Saints , and sing with the Angels , Halelujah , halelujah , all praise , and honour , and glory , and might , and dominion , and majesty , be to him that is upon the throne ; the Lamb Christ Jesus for evermore . THE SAINTS LONGING FOR THE GREAT EPIPHANY . SERMON XXIV . TITUS 2.13 . Looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ . THe former Verses you may remember , I chose to speak of upon another occasion . I shewed you how the grace of God , that brought salvation to all men ; appeared . Secondly , how it teacheth those men to whom it brings salvation . Every man would be glad to be saved by grace , but they love not that grace should teach them : now grace saveth none , but whom it teacheth , it first teacheth them , and then saveth them . Now it teacheth us as the Apostle faith , three lessons . First , Quid vitandum , what we are to shun : ungodliness , and worldly lusts . Then Secondly , it teacheth us , Quid faciendum , what we are to do , to live soberly , and justly , and piously in this present world . Soberly toward our selves ; righteously toward our Neighbour , and piously towards God ; this is the second Lesson . Then it teacheth us a third lesson , quid expectandum , what we must look for ; looking , faith the Text , for the blessed hope , the glorious appearing of the great God , and our Saviour Jesus Christ . The two first points I handled then . And I told you , I would reserve the third point , till it pleased God to give me a fit occasion . It hath pleased God to give me a fit one , but a very sad accasion ; It is the Lord , let him do what seemeth good in his eyes . I will go over the words in particular , and observe something out of them . And then out of altogether , I will raise this Doctrine ; that , A child of God must live so soberly , so justly , so godly in this present world , as becometh a man that looks for a more blessed hope , at the great day , at the appearing of the great God , and our Saviour Jesus Christ . I begin with the first . The first word is Looking , and it hath in it these four things ; First , earnestness : a Saint of God must look , and look earnestly . The Apostle when he sets down the looking of the creatures ( for the creatures look too together with us , to be freed from the bondage of corruption , in the glorious liberty of the Sons fo God ; when he speaks of the looking of the creature ) he useth a strange word which signisieth a putting out of the head , looking to see what it can espie a great way off , to see if there be any sign of his coming , Rom. 8.19 . And he tells us that the creature doth not only put out the head and look , but waits , and groans , and sighs , and travelleth as a woman in pain : and quoth the Apostle , not only the creatures do thus , but we that have the first fruits of the spirit . Nay , if the creature put out the head , and groan , and wait , and is in pain till that day come , how much more should we that have the first fruits of the spirit ? Earnestness , that is one . A second thing is Patience . If ( quoth the Apostle ) we hope for that we see ●…ot , then do we with patience wait for it . There is patientia spei ; The Thessalonians are commended for it , in 1 Thes . 1.3 . The patience of hope . And as the Apostle saith , Heb. 10.36 . Opus est vobis patientia , you have need of patience in this looking : for considering , First of all , that the time is not known to us , when this Lord will appear . It is not for you to know the times and the seasons , that the Father hath kept in his own power . And considering secondly , that that time , either longer or shorter , may seem to be long , omnes celeritas in desiderio ; All hast that can be made , is but delay to a man that languisheth in desire : hence comes those often , usque quo ? how long Lord ? how long ? Thirdly , considering , ( as the very heathen man could call them ) those wondrous workings of God. It is many times seen , that Gods working seems to go against his word . And then fourthly , considering how busie the Divel is to discredit the truth of Gods promise , and to weaken our faith , I say again with the Apostle , you have need of patience . There is the second thing . There is a third thing necessary , that is , Joy to think of this same day . Saith the Apostle , there is a crown of righteousness laid up for me , and not for me only ; but for all them that love , that appearing ; and where love is , there will be joy ; joy is a sweet motion of Gods spirit : spiritual joy , I speak of that ; either upon the fruition of some good thing present , or the expectation of future ; there is rejoycing under the hope of the glory of God , Rom. 5.2 . And faith the Apostle Peter , whom you have not seen , and yet love , whom though you see not , you beleeve , and beleeving you rejoyce , with a joy unspeakable and glorious . It is such a joy , as the world cannot give us ; and such a joy , as the world cannot take from us . Lastly , this looking hath also with it , a care and diligence to prepare our selves against that coming . Mark the Apostle , 2 Pet. 3.14 . faith the Apostle , Seeing we look for these things , let us use all diligence , that we may be found of him in peace . You know how the wise Virgins , because they looked for the Bridegroom , they had trimmed their lamps , and made all things ready to meet him . So then where this excellent looking for this blessed hope is , there will be all these ; An earnestness first . And then a Patience . And then a Joy. And then a diligence to meet him , to make our selves ready for him . Dost thou not look earnestly ? And dost thou not look with patience ? And dost thou not joy to think of this coming ? Then thou dost not look as thou shouldest do . But the next word is , Looking for what ? The blessed Hope . Hope is put for the thing hoped for ; the blessed hope , is the hoped for blessedness ; and this consists in two things ; A freedome from all ill , both of soul and body . And a fruition of all good , both in soul , and body , in the whole man. First , this blessed hope consists in this , in a freedom from all ill . First , that there shall be no more blindness in our understandings ; no more rebellion in our wills ; no more terrour in our consciences ; no more weakness in our memory ; no more sin , no more power to sin ; here is a non posse pecari . No more temptations of Satan ; no more allurements of the world ; no more frailties of the flesh ; no more hunger , no more thirst , no more weariness , no more sickness ; no more megrome in the head , no more palsie in the hand ; no more gout in the feet ; no more diseases , and no more death . For if we shall be freed from corruption ; how much more shall we be freed from vexation , and infirmity , and deformity . Here is freedome from ill . Well , here is not all ; it is not enough to be freed from ill : but here is the second part of this blessed hope , to enjoy all good . First , this is our blessed hope , that the Image of God shall be wondrously perfected in our fouls ; and all the faculties of it . This is our hope that God shall be to our understandings fulness of light : that he shall be to our wills abundane of peace ; to our memories a continuation of eternity . In a word , God shall be All in all . This is our blessed hope , that this vile body of ours , as vile as it is ( as the Apostle calls it , a body of vileness ) it shall be raised up again , and made like the glorious body of Christ by that mighty working : that this corruptible shall put on incorruption , and this very mortal , shall pus on immortality . I , and this is the blessed hope , that both in soul and body being blessed , we shall be gathered together to the Congregation of the first born . Where we are sure never to find any enemy , and we are sure never to lose a friend . Where we shall have the society , and company of Gods Saints , and of the blessed Angels . And in the beatifical vision and fruition , and communion of God , we shall have such joy , as neither eye hath seen , nor ear hath heard , nor tongue can express : such joy as cannot be conceived , and shall never be ended . Oh , blessed be that God , that is the author of this hope ; and blessed is the man that is partakers of this hope . But when will this be ? for quoth the Apostle , If our hope were only in this life , of all men living , we were most miserable . Why , but when must we look for it then ? At the appearing of the great God , and our Saviour Jesus Christ . At the glorious appearing . The word is at the Epiphany , at the appearance of glory , at the glorious appearing . There is a twofold Epiphany of Christ : an Epiphany of grace , that was his appearing in our flesh , to work the work of our redemption . And then there is an Epiphany of glory here spoken of . There was no glory , in the first Epiphany , and appearing of Christ . It was no glory for the Creator to become a creature , for the Lord , to become a servant ; for the Word to become an Infant . He was our joy , and yet he sorrowed ; he was our strength , and yet he was weakned : he was our confidence , and yet he seared : he was our Saviour , and yet he suffered : he was our life , and yet he died . There was no glory in that . He came to be minor Patre , less then his Father : but that is not all , yet he might have become a glorious creature , as the Angels are glorious creatures . No , it was less then thus ; he was a little lower then the Angels , in that he was made man. But in that he suffered , he was a great deal less then a man : he was a little less then an Angel , in that he was made man , but in that he suffered , he was a great deal less then a man. For what was he ? hark what David faith in his person , I am a worm and no man , the very off-scouring of men , the out-cast of the people : there was no glory in his first appearing . But now his second appearing shall be in glory , it shall be every way glorious . First , his Person glorious . And then his Throne glorious , he shall come and sit upon the throne of his glory . And then his attendants glorious , the Angels , thousand thousands ministring to him , ten thousand thousands standing before him , and all glorious . Again , his administration of justice shall be glorious : for if he got himself glory on Pharaoh when he drowned him in the Sea. What glory will he get when he shall throw the Divel , and wicked men into hell fire ? there is glory in his administration of justice . Then glory in his Saints , as the Apostle , I Thes . 1.10 . faith , that God shall be marvellous glorious in his Saints . For when Christ that is our glory shall appear , then we also shall appear with him in glory . Here is the glorious Epiphany of Christ , a glorious appearing . But of whom ? The great God , and our Saviour Jesus Christ . Some there are that would make these two , to be two persons . The great God , say they , that is God the Father ; and our Lord Jesus Christ , that is , God the Son. Thus the Arrians ; thus the Semi-Arrians ; and thus ( which I wonder at ) Erasmus , and thus some others . But first of all , you never find in the New Testament of the Epiphany of God the Father : that same glorious Epiphany is ever of the Son. Then the Greek makes it plain me-thinks : for had there been two persons , the Apostle should have said thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there should have been two Articles ; but here is but one Article : it is apparant to them that understand the Greek , it is but one Person ; that same person is the mighty God , the great God , and the Saviour Jesus Christ . The great God. First , Christ is God. I need not stand to prove that now , among you . And that same incommunicable Name of Jehovah , by which I find him called in Scripture , and those incommunicable properties of the Divine Nature . Immortality . Immutability . Immensity . Omnipotency . Omniscience , which are all ascribed to Christ . And then those names that are proper only to God , as , The Creator , The Governour , of the World. And then the worship that is due to God alone , is given to Christ in the Scriptures , ipsius est , solus est ; all these being given to him , prove him to be God. And lest you should think he is God now , by participation of the Divine Essence , in which sence the Angels are called Elohim . Or as Majestrates are Gods by representation : you shall find by what Epithites he is called God. The true God , 1. Ioh. The mighty God , Isa . 9.6 . God blessed for ever , Rom. 9.5 . and here , the great God. And so he is great God ; great , not in bodily bulk , but great in Essence , Great in Majesty , great in power . And this may first be a wondrous comfort to Gods children . Doth thy heart condemn thee ? hark what S. John faith , God is greater then our he art . Again , doth the Divel terrifie thee ? hark what our Lord faith , No man shall be able to take them out of my hand . He is able to keep us to the day of Salvation : a great comfort to Gods people . A great matter of terrour to wicked men , that this Judge shall be the great God : for who is able to stand before him , when he is angry ? Do you remember , when the band of Souldiers came to apprehend him in the Garden ; he said no more , but Ego sum ; it is I faith he , and presently they fell down to the ground : they were beat down with the very breath of his mouth , as a man is sometimes with the wind of a bullet : or as the walls of Jericho , with the found of the trumpets of Rams , horns . The very word Ego sum , it was no more ; they fell all to the ground . Now I may say with that Father , what shall he do when he comes to Judge , that was able to do thus , when he was to be judged ? Quid regnatores patuerit , &c. what shall he do when he comes to reign , that was able to do thus , when he was to die ? But alas , you will say , if he be so great a God , so glorious ; how shall such a poor wretch as I , stand before him ? I confess my self a poor , wretched , and grievous sinner , how shall I stand before him ? Oh , mark here , he that is called the great God , he is called , the Saviour Jesus Christ . Here is the comfort ; he is a Saviour ; he came to work the work of Redemption , He was made like us in all things , sin excepted , that he might be mereiful . And it is wondrous comfortable , that in that very nature he shall be our Judge , in which he stood before the Judge , at the judgement seat of Pilate : God hath appointed a day , faith Saint Paul , in which he will judge the world in righteousness , by whom ? by the man Jesus Christ , Act. 17.31 . O , but what a comfort of comforts is that indeed , I pray mark our Lords words , John 5.27 . God the Father , faith he , hath given all authority to his Son to judge . Why ? Mark his reason , because he is the Son of man. He doth not say , he hath given him power to judge , because he is his Son , but because he is the Son of man. It made sweet Saint Bernard cry out , O verum Patrem misericordia . &c. O true Father of mercies , that wouldest have men judged by man : he hath been a man , and lived ; he knew no sin ; he knew temptation ; he knew what is was to be tempted ; he knows that we are tempted , and he knows that we are but men ; he remembreth that we are but dust . Thus I have gone over the words briefly . There is a general Doctrine to be touched , which I can but touch , in a word it is this ; Every true Christian must so live , as a man that waites , and looks for this blessed hope , at that glorious appearing of the great God , and our Saviour Jesus Christ . The holy men that lived before Christs first Epiphany , his first coming here in the flesh , they are described thus , to be men that looked for that coming . After his coming , Anna the Prophetess , the Scripture faith , she spake of Christ , to all that looked for redemption in Jerusalem , Luke 2.36 . and in verse 25. it is said , that old Simeon , a devout man , and one that looked for the consolation of Israel . And the like is said of Joseph of Aremathea , he was a just man , one that feared God , and looked for the redemption of the people of God : he looked for the kingdom of God. There was looking then . And the Children of God now in the New Testament , they are all described by this , looking for the second coming of Christ . Gods children are still looking for this second coming . Let me give you but a place or two of Scripture . The Apostle saith , Phil. 3.20 . Our conversation is in heaven , from whence we look for the Saviour , saith S. Jude , vers . 21. Keep your selves in the love of God , as men that look for the mercy of God , at that great day , to eternal life . Gird up your loyns , saith our blessed Lord , and let your lights be burning in your hands , that you may be as men that look for the coming of the Bridegroom . Indeed , beloved , if we look into the lives of men , I cannot tell , whether I shall say , they look for his coming or no ; this blessed hope . Wilt thou prophane the sanctified day of rest ? wilt thou blaspheme the great and glorious name of God ? wilt thou wantonly abuse the creatures of God , in drunkenness ? wilt thou lie , and steal , and whore , and yet tell me thou lookest for that blessed hope ? surely thou dost not . If quoth the Apostle , we do look for these things ( in the place named before . ) 2 Pet. 2.14 . Then let us do our diligence , that we may be found of him in peace . If thou do not thy diligence , that when he comes , thou maist be found in peace , never tell me thou lookest for him . There was never time yet for us to lie , and wallow in sin , to think nothing that we do dishonest : there was never time for these things since time was . Surely there is no time for it now . All the dayes since Christ , are called the last dayes ; all of them are the last dayes , since that day of the first Epiphany : but there is a day that will be the last of all those last dayes . And me-thinks it will not be long before that last day of all come : me-thinks I see the day broke already , it is break of day already . Therefore brethren , if you do indeed look for the coming of Christ , for this blessed hope , at his appearing , be diligent , that you may be found of him without spot , in holiness . I have done with the Text. I come now to the occasion at this time . You have brought hither , a dead body of a very good neighbour of ours , and whom I acknowledg , I ever found a kind , and a loving friend . You have brought it here to be laid up in the Grave , in hope of a blessed and joyful resurrection . I need not speak much of his life here : an ancient inhabitant ; When it pleased God to call me first to this place 26. years since , I found him then in the chief office of the Church ; and divers times since he hath been in it : and I have seldome known any more painful , and more industrious , and more honest in those places then he was . We have all known him a man humble in his conversation , just of his word , true in his promises , merciful in his dealing , charitable to the poor , ready to every good work . His life was such a life ; as the Apostle would have ours to be , a life sober , and just , and pious in this present evil world . He lived , and lead a life pious , in regard of God , just in the regard of men , sober in regard of himself ; I can say no lesse of him , and I will say no more of him . I know you desire to hear of his death , and it hath much afflicted my soul , to hear what unjust aspertions have been upon the manner of it . There was a sudden stroak indeed of Gods hand ; and it was in my house , and seeing that it so pleased God , I am glad that it was in my presence and sight , that I might give the better testimony of it . The suddenness of the stroak made him liable to some misconstruction , and hath given many men occasion to passe a very uncharitable , and unchristian verdict of him . I beseech you let me give you a true naked relation how it was . I never knew any men of so peaceable a disposition , but there might be sometimes some difference between them : there was between Abraham , and Lot , between Paul and Barnabas ; and there was between another honest neighbour and him ; both men of a peaceable disposition . They did not desire to go to law ; they desired the matter might be put to Arbitrators ; they chose four honest Gentlemen to take up the matter between them ; they made me as an unworthy Umpire , in case they did not agree . On Thursday last they met , and each of them pleaded their cause . And let me say thus , that if this brother of ours had been judg'd to do any wrong in that cause ; if he had uttered one word of falshood to help his cause , if he had used one word of imprecation , wishing any curse to himself ; then it had been peradventure , a just thing with God , to have taken him at his word . If he had sworn one oath , if he had uttered but one uncharitable word against his neighbour ; if he had shewed but any malice or spleen against him ; if he had been but transported with passion , as a man may easily be in his own cause , we are but men . I say , if he had been but transported with passion ; then peradventure some men might have thought it had been the stroke of divine justice upon him ; but let me tell you , I have the witness of honest Gentlemen that were the arbitrators , and will justifie . First , that his cause was good , and that there was not one word spoken , but was confirmed by honest witnesses present . Then , he used no kind of imprecation in the world ; no , not as I remember , so much as a protestation ; or any asseveration , there was not one oath sworn , either by him , or by others that were present . There was not one uncharitable word spoken by him : there was not any malice , or ranckour , or hatred appeared , either on the one side , or the other between them ; he was no way transported with passion . He did plead his cause , but with that meekness of spirit , with that quietness , with that sweet temper , and that Christian moderation , as more could not be required in any Saint of God. Therefore brethren , let me only tell you thus much , while this was in agitation , I could not perceive that he was moved at any thing ; he was not stirred , he was not earnest in his cause . Till it pleased God to touch him ; and he had some sense and feeling of it : rising from his stool , he sate rubbing of his cheek , or his neck with his handkercheif . He fell upon the neck of a Gentleman that sate close to him , who perceiving that he was not well , asked him how he did ? he was scarsely able to give us an answer , I perceived that he was stricken with the dead palsie . Brethren considering these things that I have told you before ; I beseech you judge not , that you be not judged ; condemn not , that you be not condemned . You owe a duty to the truth , every one of you ; and by that duty that you owe to the truth , I was about to say , I charge you as before God ; but I beseech you as before God , stop the mouths of all them that shall either be forgers , or spreaders of such notorious lies : though it pleased God it were by a sudden stroak of his hand ; and how often hath he done it , when men have been worse busied ? he was but seeking to work peace . Though it pleased God suddenly to take his speech from him , yet I beseech you know this withall , he was pleased not to take his life presently away ; nor his understanding from him : from Thursday about four of the clock that he was first stricken , he lived till Saturday night , or Sunday morning , I know not whether : but in this time on Friday night I was with him , and I perceived by the lifting up of his hand that he knew me ; I put him in mind of some gracious promises that God hath made to us in Christ . I asked him whether he beleeved those promises of God , and whether he found any comfort in those promises , and then he lift up his hand . I asked him , and desired him , if he found any assurance of Gods favour in Christ , to make the same signe ; he lift up his hand again . I asked him if I should pray with him ; he desired it , and at the period of every Petition , his hand went up to God. And one thing I observed more , that in one petition of mine , in that prayer for him , that it would please God to deliver him from the malice of Satan , that would be most busie when we are weakest ; he held up his hand higher then before , and continued holding it longer . And blessed be our good God , that we can hold and keep an intelligence with him , not only by speech , but with our very hands : that lifting up of the hand , and those groans of his spirit , I make no doubt , but they prevailed at the hands of God. And so as he lived , I make no question but he died , a holy servant of God : and I hope his soul is now in heaven , and we are come to lay up his body in the earth , in the hope of a blessed , and joyful Resurrection . LIFES APPARITION : AND MANS DISSOLUTION . SERMON XXV . JAMES 4.14 . For what is your Life ? it is even a vapour that appeareth for a little while , and then vanisheth away . THere are two main things to which the corrupt nature of man is subject and obnoxious ; rash judgement , and vain confidence ; both spring out of one root , and that is Pride ; where Pride possesseth the heart , it will make a man rash in the judging of others , and presume vainly , and confidently upon himself ; At all these evils the Apostle strikes here in this Chapter , both Mother and Daughter : both root and branch . To take heed of Pride , that is the Mother sin ; he exhorteth us to thankfulness : where instead of waxing proud of our selves , he would have us humble our selves ; and he brings this argument to perswade us , because they that humble themselves , God will exalt . The only way to be exalted , is to be humble ; he compares the state of man , ( in respect of his future condition ) to a pair of Balances that are hung on a beam , the lower the one balance is down , the higher the other is up ; the lower we humble our selves in this life , the higher God will exalt us in the next . The two main evils which are the branches of this root , the Apostle reproves in the eleventh Verse . First , rash judging of others , the fault of those that are apt to speak evil of others ; Speak not evil one of another , saith the Apostle . That that commonly we call the sin of Detraction , Aquinas saith , we are guilty of two wayes , either reporting of another that evill we should not , or in not reporting of him that good we should ; in the one we offend , when we do either accuse him of that ill that he is not guilty of at all , or aggravate against him that ill that he is guilty of , making it appear greater than it is ; in the other we are guilty , when we do cut off all the good parts in a man , as if they were nothing at all , at least when we extenuate that worth and goodness that is in him , making it appear less than it is . From this the Apostle disswades us by three Arguments ; First , because they that do this , they do wrong the Law ; He that speaks evill of another , speaks evill of the Law ; for the Law would have us love . Secondly , they that do this , they do wrong God , they take Gods office out of his hands , when they take upon them to judge others : for he is the only Judge , and none else ; for he is the only Law-giver , that is able to save us , and to destroy us . Thirdly and lastly , they wrong their Brethren , when they censure and judge their Brethren beyond their Commission , they take upon them more than they have Authority ; as if he should say , you exceed your Commission in this , you take that upon you , that you have no warrant for : Thus against the rash judging of others . Then against vain-confidence in our selves , this the Apostle strikes at too : at a confidence out of which a man prefixeth unto himself , what he will do this day , and to morrow , what he will do this year , and the next year ; what he will buy , and sell , and gain . Go to now ( saith the Apostle ) you that say thus among your selves , to morrow you will go to such a City , and tarry there a year , and buy and sell , and get gain ; This is a foolish confidence , and the Apostle endeavours to reprove , and suppress it , By way of Correction . By way of Direction . His Correction is drawn , first from the ignorance of the persons that make such accounts as these ; you say you will do thus and thus to morrow , you shew your ignorance ; you know not what shall be to morrow . Secondly , by the uncertainty of the thing they reckon upon , then which nothing is more uncertain , nothing so uncertain as that is , therefore it is not to be reckoned upon ; Consider ( saith the Apostle ) what is your life ; you talk of doing this and that to morrow ; What is your life ? it is even a vapour that appeareth for a little while , and then vanisheth away . His directing Argument is in the next verse , where he teacheth us how we should speak of things future , and things present . Of things future , not to speak too peremptorily of them , but with condition , If we live , and if God will. And then for things present , not to rejoyce boastingly in them , for there is nothing here to be boasted of , or rejoyced in . The thing that I have selected for this present time and occasion to discourse upon , is only that argument of the Apostle , wherein the shortness and uncertainty of our life is represented : the Apostle sets it forth to us by way of Question , and Answer ; First , he puts the Question , What is your life ? as if he should say , it is a thing not worthy the reckoning of ; Build upon nothing to be done to morrow , upon so vain a foundation as that is : and to shew the uncertainty of our life , he comparatively describes it , and sets it forth , he saith , It is like a vapour that appeareth for a little while , and vanisheth away . According to the method that the Apostle hath laid down , so shall my Discourse go on ; and first I will say something of the question he layeth down : And then I will say something of the words of the Text. First , to let us see what a poor uncertain thing we trust to , when we build upon life , the Apostle throws out this question , Your life , ( saith he ) What is your life ? Where first the Apostles phrase he speaks in is worthy to be observed , your life , not ours : yours that make such accounts and reckonings as these , promise to your selves what you will do in following your worldly business , and increase your worldly gain ; What is your life ? The life of Worldlings the Apostle would secretly tax , as some Expositers collect , noting a difference and disparity between Christians in their wayes , and Worldlings in theirs ; Worldlings are altogether for this Life , and the things of this Life , they never dream of any other to come ; Post mortem nihil , &c. as the Epicure in the Poet. Death that is an anihilation , and after death there comes nothing ; Therefore all their projects and practices draw downwards , they project for a worldly Life , their buyings and sellings , and markettings , and profits ; these are the things they mind and seek after , all the thought of their hearts are bent upon these cares , all the dayes of their Lives are spent upon these things : but there is another manner of Life that Christians look for : There is a life hid with Christ in God ; they know there is another Life to come after this , therefore their hearts are set upon other manner of objects . They are not such as have their affections set upon the World , they make not account of themselves as men of this World. Plato being asked the question what Country-man he was , he said , he was a Citizen of the World ; a Christian is not so , he is no Citizen of the World , but a Citizen of Heaven ; therefore it is said , We have our conversation in Heaven , Phil. 3.10 . The Greek word properly signifieth Citizens , or Burgesses ; therefore Saint Jerome in his Epitaph upon Neapotian renders it so ; and Beza pertinent to the sense , though not proper to the Text , We carry and behave our selves like Citizens , or Burgesses , or Free-men of Heaven ; they have all their affections 〈◊〉 all their thoughts and desires bent that way : if they can obtain that , they have as much as they desire to crown their wishes withall : they care for no other buying but of the truth ; they fear not selling but of their Souls , they wish no gain but Heaven . And indeed this Life doth only deserve to be called a Life : this Life which the Saints , which Christians live : the Life that they live to God ; and this Life is that that must prepare them for a better Life , the life in Heaven . Of any other Life but this , we may ask the question in the words of the Apostle , What is it ? what is it ? It deserves not so much as the name ( as he saith ) though in name it be a life , indeed it is a death ; but pretermit the disparity and difference between lives ; some are comparatively , and other simply considered . The Life simply considered is the subject of the Apostles question , What is your life ? Questions alway in the Scripture are emphatical , whether they tend to magnifie and advance , or to the villifying and abasing of what they aim at ; this here is most emphatical , to shew us how poor and base a thing Life is , like that question in Job , to shew how poor and base a thing man is , Job 7.17 . Lord , what is man , that thou art mindful of him , or settest thy heart upon him ? So David , Psalm 8.4 . Lord , what is man , that thou art mindful of him , or the son of man , that thou desirest him ? He shews how poor and base a thing man is : and he himself gives the answer to it , Psalm 114.6 . Man is like to vanity ? Nay , more plainly in Psalm 39.6 . Surely man is vanity ; nay , surely ( saith the Prophet ) man in his best estate is altogether vanity . What could have been more emphatically spoken ? there is not a word there but it hath its force ; Man is vanity ; Every man is vanity ; Every man in his best estate is vanity ; Every man in his best estate , is altogether vanity ; and then there is a word of asseveration by which he seals and buckles up all ; Surely , every man in his best estate , is altogether vanity . If the Apostle had but barely and nakedly said what he had to say concerning the uncertainty and shortness of mans life , it had been sufficient if he had said thus : Your life is a vapour that appears for a little while , &c. but he fetcheth it in with a Quere , he puts it to a question , as if he would demur , and have us to pause and consider of it , he brings it in with a , What is your life ? By the Apostles leave we may be bold to quit another question with him , what the Apostle means to express it thus ? Surely it is to inculcate that into us more throughly , and to make us pause upon that more seriously : such questious as these make a great stop in a mans way , as Amaza's body in 2 Sam. 12.12 . it stopped the passage of the people , that they could not get forwards ; so the interposing of such questions as these , make a stop in our wayes and proceedings ; they make us take new thoughts and think again , they make us enter into new cogitations , whether it be better for us in that we are doing to persist , or to break off . Let the consideration of it teach us wisedome , especially in perusing , and foreknowing of our worldly business , when we are about it , let us ponder and pause , and suppose , and put the question , whether do I well to do thus ? or what is it that I thus eagerly pursue ? what is it that I seek after ? Is it honour that I am ambitious of ? why what is our honour but a breath ? a height that many are raised to , out of favour rather then desert ? like Phaetons Chariot , or Icarus Plumes , a Pinacle of honour , upon which he that stands must expect advancement , or ruin ; to some it is a cloud of smoak , that the higher it mounts , the sooner it dies . Is it riches that we set our hearts upon ? let us ask the question what is riches , but thick clay ? as Habakuk tearms it , red and white earth , as Bernard faith , or the baggage of the earth , as another expresseth it ; as baggage is to the Army , so is riches to men , it cannot well be left behind , but alwayes hinders the march , and sometime loseth the battel ; in the getting of them there is a great deal of labour , in the keeping of them a great deal of care , and in the foregoing of them , a great deal of sorrow ; a man may have them and not be happy , a man may want them , and yet be contented . Is it pleasure , we are in love with , and dote upon ? let us ask the question , what is pleasure ? as a rose senced with thorns , as a honey combe filled with stings ; there is sweetness you will say , but it is very dangerous ; forward it casts smiles , but backward it throwes darts ; that joy is like the cracking of thorns ; when it goes out , it is as the snuff of a candle , there is a great deal of bitterness , sometimes in the greatest joy we have . Lastly , is it life we build upon ? ask what is your life ? the Text answers that , It is a vapour that appears for a little while , and then vanisheth away . If we could thus ponder , and pause , with serious meditations upon those worldly businesses , that we so eagerly pursue ; and put these questions to our selves in the pursuing of them ; Beloved , they would peradventure help us so far to see into the vanity and vexation of them , as that the edge and heat of our desires would be abated and pulled down . I have done with the Question the Apostle propounds ; What is your life ? Now I come to the words of the answer ; It is even a vapour that appeareth , &c. Wherein the shortness and uncertainty of our life is set forth ; in the description of it observe two things ; First , what . Secondly wherein . First , what it is compared to : A vapour . Secondly , wherein it is compared to a vapour : In two things . The shortness of abiding . The suddenness of departing . First the shortness of abiding , a vapour , that appeareth for a while . Where first observe , that the Apostle faith it appears only ; he saith not it is , but it appeareth so ; it rather appears , then is any matter of substance . And then this appearing is but short , for a little while , it tarries not . And then the suddenness of the departure , as the abiding is but short , so the departure of it is sudden , it is gone ere we are aware ; and when it is gone , we know not what is become of it ; there is not so much as any print or memory of it left . To what our life is compared , that is the first point I am to speak of , it t s compared to a vapour . If the Apostle had given no answer at all to the question he puts , we might have imagined his meaning ; and from other places of Scripture have abundantly supplyed it . How many times and places of Scripture sets forth the shortness , and uncertainty of our life , by sundry similitudes and comparisons ? sometimes it is compared to a dream , sometimes to a span , sometimes to a shadow , sometimes to a weavers shuttle ; sometimes to a swift post ; sometimes to a short race ; sometimes to a watch in the night ; sometimes to a flower in the field ; sometime to a tale that is told . All these are significant expressions , to shew the shortness and uncertainty of life ; so that from other places of Scripture we might answer the Apostles question , though he had said nothing ; but his own answer expresseth it fitly and fully , by a pregnant , and pertinent resembling it to a vapour . The Philosophers observe differences between vapours and exhalations , though both are drawn from the earth yet the matter of an exhalation is moist and hot ; the matter of vapours moist and cold : Exhalations rise from the superficies of the earth ; Vapours lie in the earth : exhalations continue longer , vapours shorter ; but I need not stand upon Philosophical distinctions , your life is a vapour . Observe how the resemblance holds between the one and the other . First , a vapour is nothing but a breath , therefore it is called so , of a word that signifieth , blowing or a breath , or nothing but smoak , therefore Act. 2. it is called a vapour of smoak ; and such is our life , a vapour , because breath is nothing but the breath of life ; So Moses called it in Gen. 2.7 . and when a man dies , it is said his breath departs from him ; Therefore the Prophet Isaiah , he brings it as an argument , to shew what a vain thing it is for a man to trust upon one , that hath no more hold of his life then so ; Cease from man , whose breath is in his nostrils ; what account is to be made of him , yea , it is even as smoak , his dayes pass , and vanish away as smoak . Secondly , vapours are ingendered in the earth , and they lodge in the caverns , and hollow places of the earth ; that is their mansion house , where they have their being , such a vapour is our life ; for this body of ours wherein our life is , it is a body of earth ; Man hath his foundation in the dust , Job 14. and there God hath provided a receptacle and dwelling place , for our life to be received into , and contained ; it is said , when God gave it Adam first , he blew it into his nostrils , there he made a lodging for it ; therefore man is said to have his breath in his nostrils , in regard of which there is no trust to be given to him , nor no account to be made of him . Thirdly , Vapours are drawn out of the earth by the Sun into the ayr , some to higher regions then others are ; yet when they are all at their highest , they have no fixing nor setling , but are carryed , and agitated , and tossed by the winds , till at last they be dissolved in showers , and dewes , and fall back to the earth ; so it is with our life , we come all at the first as vapours out of the earth , and there we have suns that draw us up , the favour of Princes peradventure , or great persons , some to higher regions then others ; some are drawn to high places of honour , but when they are there , they have no setling no fixing , as vapours in the ayr ; they are hurried and tossed , and carried to and fro , from one wind to another , and after a long and restless motion , at last they fall down to the earth again , out of which they were taken . Fourthly , where the earth exhales many vapours , the earth is not so pure and wholsome as other places ; for by experience we find the healthfullest places are in the hilly high Countries , but moarish low grounds have least health , and shortest lives , because of vapours ; our life is a vapour in this respect ; Many ill ayres continually exhaled in our corrupt natures , the world is full of inordinate concupisence , and the Divel poysons every place where he comes ; so that while we live here , we live in a Moarish ground , and full of ill vapours and ayr , and therefore the higher we climb the safer ; as God faith to Lot in another case , when he bid him get him to the Mountains , and there he should be safe ; so if we can get up to the Mountain , the mount Sion , the place and habitation for God , and his blessed Angels for ever , there we shall dwell in safety , for there are no foggs and mists of temptations ; there are no ill ayrs ; there is nothing that favours of sin or misery , either to breed us anoyance , or threaten vexation ; So you see the first thing what it is our life is resembled unto , and how filthy the resemblance holds . The second is , wherein it is compared to a Vapour . In two things ; The shortness of abiding . The suddenness of departing . The shortness of abiding , it appears for a little while . Where first observe , the Apostle useth the word of appearing , it is a thing rather in appearance than in deed ; of shew rather than substance ; such is a Vapour , when it first ariseth , and breaks out of the Earth , it makes a great swelling to the eye , as though it would fill the ayre , and darken the Sun , yet it hath no solidity nor substance with it , but it is a meer empty tumor ; it seems and appears to be something , but really it is nothing ; And such is our life , it is rather a life in appearance than indeed ; and therefore Saint Austin knew not whether to call it a living death , or a dying life ; for truly it is another manner of thing that deserves to be called Life ; only that deserves to be called so by which the Soul lives to God , and by which the Soul lives hereafter with God ; that is the life of the Soul , this is the life of the body ; that is the life of Faith , The life that I live is by Faith in the Son of God ; He calls not that life by which the body is united to the soul , but that he calls Life whereby the Soul is united to God ; the Soul may be dead though the body be alive , if it be a stranger to the life of God , Dead in trespasses and sins , it may be dead while it lives , Eph. 5.14 . Awake thou that sleepest , and a rise from the dead , and Christ shall give thee light . He that lives in sin is dead in sin , and the Soul lives when the Body is dead ; therefore that cannot be the true life by which the body breaths , but that by which the Soul subsists ; if the Soul when it is separate from the body may have happiness , and live with God , that deserves truly the name of life ; but if it be a stranger to it , though it live , that Life is a dead life , nay the worst death ; the Scripture calls it the second Death , where though we never die , yet we are ever dying : the Life that we live here , it is rather a thing in appearance than a being . So all these things that belong to this life , all the joyes , and all the sorrows of it , they are rather appearing joyes , and appearing sorrows , than true joyes , and true sorrows . Consider first the joyes of our Life , they are not sound and true , but false and vain joyes , if any wicked or ill thing be the object of joy , as it is of too too many , they rejoyce in doing wickedly , that is a false joy , they rejoyce in that they should sorrow and mourn for : and not only wicked and unlawful , but worldly outward things , such as we may rejoyce in , honours , pleasures , riches , and friends ; yet these being well examined , there is no solid true joy , but a vain joy in them , for they afford no rejoycing to the Soul ; it is only matters of spiritual joy , the joy in the Holy Ghost that the Soul rejoyceth in , and with that joy the Soul is ravished , though it be bereft of other ; as again , the Soul may be overcome with spiritual sorrow , though there be abundance of outward joy presented to it , Prov. 13.14 . our joyes are but appearing joyes . Consider our sorrows , and they are but appearing too , whether it be loss of comfort that we sorrow for , or sense of pain , being rightly examined , we shall find that they be rather shews than true griefs , for there is nothing can bring true grief upon the Soul , but only the pain of sin ; nor no loss can bring any true sorrow upon the Soul , but the loss of Gods favour : sorrow bestowed upon other things , it is but counterfeit sorrow in comparison of this , therefore in Heb. 12.11 . the Apostle faith , that the chastisements that we suffer here , they seem grievous , and not joyous ; they seem grievous , as if all that we suffered here were rather seeming than real ; and undoubtedly the Apostle said right , for whatsoever chastisement a man hath here , he may possible have more matter of joy than of sorrow ; to the same purpose the Apostle , 2 Cor. 9.6 . where he describes the afflicted estate of the Saints ( as God knows they are subject to many afflictions ) he doth it with an , As it were , because he would vilifie the terror of it , and not grant their condition so miserable as it appears , as it were dying , as it were wanting , as it were sorrowing ; it is but as it were such as they were not : so in Isai . 29.8 . the Prophet there tells us how it is with a hungry man , and with a thirsty man , when he dreams , he dreams he eats , and he dreams he drinks ; But it is only the fancy of a dream , he finds it quite otherwise , he finds his stomack as empty as his hand , so it is with our life here , it is no better then a waking dream ; where we seem to do what is done , and we seem to be what we are : Saith the Poet , what is one , and what is another ? Man is like a shadow of a dream ; he that seems something now , anon he falls and comes to nothing ; and he that seems nothing now , anon he riseth and comes to something . Thus you see that all that ever we have here , it is but only seeming , it is not real , whether they be our joyes , or our sorrowes , they are but seeming joyes , and seeming sorrows ; yet again this appearing , and seeming life of ours it indures ( faith the Apostle ) but a little while . Indeed vapours last not long , for the first matter they are made of , affords not them any continuance ; and besides that , they are easily dispelled and dispersed by the Sun ; such a vapour is our life . Out of the same Argument you may see that our life can continue but for a while , it cannot last long . First , it is but a breath , as a vapour is . Again as vapours are apt to be dispersed , and dispelled easily by the hot Sun , and the cold wind , so hot and cold diseases , and insinite sort of other casualties are easily apt to dissipate it ; it is true , some vapours hang longer in the ayr then others , so this vapour of life it may keep longer residence in some bodies then in others , but when it is longest , it is but a little while ; David determins the date of it within the tearm of 80. years : the strength and vigour of it in the opinion of the Philosopher is of less continuance ; the mind decayes at 45. years , and the body decayes at 35. If we compare the life of man with other creatures , then we will say it is but a while : the Raven , the Elephant , the Stag , they out-live man double and treble . If you compare it with the life of the world , then you will confess it is but a little while , for the world hath continued and lasted some thousands of years , and there is not one man of ten thousand that holds to a hundred . If we compare the continuance of this present age , to ages that are past , you will confess it is but a-while ; in former ages men lived some two hundred , some four hundred , some five hundred , some nine hundred years ; now , more die before ten , then after sixty so that if once our life were said to be but the breadth of a hand , now I may say our life is but a singers breadth . If we compare it with eternity , I am sure you will say it lasts but a while ; for eternity cannot be measured with any revolution of dayes , or months , or nights , or years ; therefore in comparison of that , the life of man is but a vapour , and a vapour that endures for a little while . I need not insist to prove this point , the truth of it is confirmed every day , I will only give you the use of it . First , is it so , that the life that we lead , is rather a seeming , appearing , then a real life ; then learn not to be deluded with shewes , and appearances , not too much to be taken with the joyes of this life , they are but appearances , and the sorrowes of this life , they are but shewes ; we codemn fools that are taken with shewes , and not with substances ; as the Poet faith of Ixion , when he thought he embraced a goddess , he embraced a cloud ; we embrace a cloud , when we think we embrace any good thing of this life ; the world deludes us , as Michal did Saul , when he thought he had found David , he found nothing but an Image of David , and a pillow of goats heir ; so what good things the world promiseth , they are not good things , but the image of good things ; honour is but the image of honour , they are only truly hon ourable that God honoureth , and such honour the world cannot bestow ; she promiseth riches , but they are but the image of riches ; they are only truly rich , that are rich in God , and the world cannot bestow that ; she promiseth pleasure , it is but the image of pleasure ; pleasure is only in the presence of God , at his right hand for ever more , and such pleasure the world cannot give ; she promiseth life , but it is but the image of life ; that is only the true life whereby the soul lives unto God , and hereafter with God , and such a life as this the world is not able to give . Therefore let us not dote upon the world and worldly things , but learn as the Apostle exhorts , Col. 3.2 . To set our affections on things above ; those are the only real good things , these are but imaginary . In the second place , this appearing life of ours , it lasts but a little while ; this may afford to us comfort , and instruction ; first comfort to those , whose life here is full of troubles and sorrows : the shorter time they have to endure , the more patient they may be in enduring of it ; nay , there is no greater blessing for those that live here wretchedly and miserably , then the abreviating and shortning their dayes ; Why is light given to them that are in misery , ( faith Job ) and the life of them is bitter to their soul , they long for death , and desire it , and dig for it , more then for treasure ; and rejoyce and are exceeding glad when they find the grave . As the misery of our life may be the more easie , considering the shortness of it , so the shortness of our life may be the less grievous , considering the misery of it ; for if God should lengthen out many mens lives , what would it be but a lengthening of their misery . But our life it is but a little while , therefore let us endure it with comfort . And as it serves for comfort , so for instruction ; for if the life we live in here be but for a little while ; then learn to bestow this little time of life that we spend here , as profitably , and as faithfully as we can , both for the receiving and doing of good . Thou that livest now under a good Magistrate , under a good Minister , under a good Father , under a good Master , gain all the good thou canst now , for peradventure they shall live ; nay , certainly they shall live but a little while ; and when their life is once quenched , thou kmowest not what light thou maist have to walk by . And for our selves , since our life is but a while , let us be careful to do all the good we can , be stirring betimes , while we have opportunity , let us do good to all . It is the madness of the Epicures , because they shall live but a while , they will live only to themselves ; Let us eat and drink , because we shall die to morrow ; and that is the reason ; they die as beasts , because they care not to live as men . When they sing out their first canto , we will fill our selves with pleasure , the burden of the song must be , that we have wearied our selves with sin . And it is the folly of the Mammonists , considering that they have not long to live , to put off the doing of all good till they die , whereas the rule of Christ is , to work while we have day , for shortly the night will come , when no man can work ; They contrary put off all their work till night ; all the day their charity sleeps , and doth nothing ; as one said wittily , that that men give then they give of other bodies then their own , for they give that that they can keep no longer , and though it be said to be given by their Will and Deed , it is rather their Deed then their Will , for if they could have their will , it should never be their Deed , they would rather be possessors of it themselves , then that others should be their Executors , but be exhorted to do works of charity , and other good works , while you have time , while you may make your own eyes your overseers , and your own hands your executors , while you have oppertunity do good to your selves , and others , and the rather , because you know not how long opportunity will be afforded , or took from you ; For what is your life , it is even a vapour that appeareth for a little while . Thus of the first circumstance , wherein the resemblance consists , the shortness of abiding . The next is the suddenness of departing , It appears for a while , and then vanisheth away . And here my discourse must be like a vapour , short , it suddenly vanisheth away , that is the nature of a vapour , for as there is no matter to give it a fixed foundation ; so when it appeareth for a little , it soon dissolveth and vanisheth away to nothing ; and such a vapour is the life of man , it is gone suddenly , it is gone before we are aware , and when it is gone , there is no memory of it remains , no print of it ; how suddenly and quickly , in a moment , in the twinckling of an eye have many been deprived , both of breath and life , as one would put out a candle , or tread out a snuff . It is true , sickness is one common Bayliff that arrests men at the suit of Death , but many a one hath been made the prisoner of Death , that was never arrested at the suit of Death ; yea know Abel was murthered in the field ; Eli broak his neck from the chair ; Absalom was snatched up in an Oke ; the disobedient Prophet was slain by a Lyon ; the disobedient Prince was trodden to death in a crowd ; Abimelech was slain by a peece of a milstone ; Pope Adrian was choaked with swallowing a flie ; Pelus slain with a fall of a tile . Such is our life as a vapour , as the sand of an hour-glass , ever spending , and ever running out ; as Gregory hath it in his Morals , Look how many dayes a man adds to his life , so many steps he takes to his death ; So Jeremie to Heliodorus , we are ever dying , for we every day change ; when I am writing this , all the points of my pen spends a point of my life ; nay , while we are hearing this Sermon , we are passing on . I will make a little Use of it , and then I have done . First , make the Use the Apostle doth to them that build upon futurity , and think they may do what they list ; you that think you will do to day , and to morrow , what you list . Oh , faith the Apostle , what reason have you to build on to day , and to morrow , when ye know not what a day will bring forth ? We may not promise our selves life for to morrow , much less may we do as the fool in the Gospel , promise years , when we cannot assure our selves of a moment of life , if we might assure our selves of a moment of life , in which it might be said , it were impossible to die , we might possibly be immortal , and not die at all , but as Ambrose faith , corruptible , is not so capable of incorruption , but since it hath been subject to fall , till it doth fall , it is ever declining ; there is no building nor trusting to uncertain futurity , we must not rest , and trust on those things which are to come , but only upon God , and speak conditionally of them , not absolutely ; refer the success and disposing of all things to come , to the will and good pleasure of God , remembring what our life is , so make less accompt of our life , and of our selves and all . Secondly , seeing our life is so vanishing , let us ever prepare for death , for sudden death , because life is vanishing ; Thou knowest not in what hour thy master will come ; Therefore every hour we should so bestow our selves , that our Master may find us at work . For this , two things are requisite ; First , ever think of death , death cannot be sudden to that man , that ever thinks of it . Secondly , be careful to lead a godly life ; the goodness of the life consists not in the long continuance of it , but in the well imploying of it , it may be any mans case to live well , it can be no mans to live long ; our comfort is , though our life be momentary , yet notwithstanding this very moment of time , is enough to gain to us here-after eternity , and how much better is a short time well spent , for the purchasing of eternal happiness , then a short time ill spent , for the purchasing of eternal misery ? your life is momentary , yet eternity depends on it , if it be spent ill , eternal misery , if well we are eternally happy : howsoever here we vanish as a vapour ; yet one day we shall become as fixed starrs in the right hand of Christ , we shall shine as starrs for ever . Thus I have shewed how the life of man is compared to a vapour that appears for a little while , and then vanisheth away . Beloved , I pray let not this Sermon pass as a vapour , let not all of it pass away , in the found you here , but fix it as a nail in a sure place , in your understanding , in your memory , in your affections ; and remember how short and sudden every mans end and life is , or may be ; O that my people were wise , they would understand this , they would consider their latter end . We have a spectacle here before us , that was a real comment upon this Text ; She did understand the Doctrine of it , and was excellent in the practice of it ; A Gentlewoman that deserved a better Orator to commemorate the vertues that were in her , and to give her praises due ; it had been a fitter work for your reverend and worthy Minister , whose absence at this time I supply , he could have spoken more fully of her then I can , because he was acquainted longer with her then I was ; I account it a part of my unhappiness , that I knew her so little a while , and peradventure you will say it is a part of her unhappiness , that this office is done by one that knew her so little a while ; It is true indeed , I am not able to say much of her , for my knowledge of her was but a few weeks or months , by reason of our neighbour-hood in the Country , but then I observed her to be one of the ornaments of her sex , and every thing that came from her was graceful and comely ; the sweetness of nature and grace , in my opinion concurred in her ; But I must deliver the most that I have to say , from the report that I have from others , yet from very good hands . Solomon faith , A good name , is as a good oyntment poured forth , like the precious Alablaster-box that Mary broke on the head of our Saviour , the smell of it perfumed all the house ; I may say of her , as the Apostle faith of Demetrius , She was well reported of by all , and I am perswaded she was reported well of the truth it self , she had a name answerable to her vertues ; Solomon faith , A prudent wife , or a good wife , is the gift of God ; she was a Theodosia , that was her name , The gift of God ; and a gift God bestowed to the comfort of him that had her . She was constant both in the performance of publike duties and private , in hearing Gods word , not only on the Lords day , but ( as occasion gave leave ) on the week-dayes , and she was not only constant at good exercises abroad , but ( which was the crown of her commendations ) she was so at home also , she was constant in reading the Word ; I am credibly informed , that she read over the Bible seven times in the seven years that she was married ; she constantly made use of that she heard , I my self saw no less then two quires of paper writ out with her own hand , collected partly out of other books , out principally out of Sermons , not noted at Church , when she heard them , but when she came home , being in this like Mary that laied up the sayings of Christ in her heart ; her daily spending of her time was commendable , and exemplary ; in the morning up to prayer with her family , and then unto private prayer by her self : from prayer to reading , and then to work ; and then to prayer , and to dinner , and then to work ; this was her continual course of life without interruption . She was a Sarah for obedience , Rebecca for wisedome , Mary for piety , Martha for houswifery , a true Lydea , she heard , and God opened her heart , that she attended to those things she heard . A true Dorcas , full of good works ; they that knew her , knew her ( so far as wisedome and discretion dictated to her ) full of charity , of good works , and almes-deeds . But her life was a vapour that appeared for a little while , and then vanisheth away . She verified my Text too truly , in that it pleased God suddenly to call her , even in the prime and strength of her years , she was but a young woman , and she dyed in Child-bed . You that are Child-bearing women , I wish you to set this pattern and example before your eyes , and learn by this spectacle to see how neer you walk to the brink of your grave , when you come to be delivered of child ; I wonder therefore by the way , that any should find fault with that solemn thanks-giving , that is appointed by the Church to be rendred to God for women , for his preserving them from the great danger of Child-birth ; there is but a step between you and death , you should then have a care to prepare for your death ; I see a great deal of time spent to prepare all brave and fine . God may quickly turn all your chambers , and hang them with black , and turn your jollity into mourning ; therefore you shall rather prepare for your winding-sheet , and for your grave ; for undoubtedly she did so : and I may in some sence apply that litterally of the Apostle to her ; In bearing of children she is saved . It is true , the Apostle gives that as an argument of comfort to women , because before he had preached obedience to them , a doctrin that they do not well relish , yet he gives two reasons , because Adam was first made , and she first sinned , that is another reason ; yet lest she should be too much discouraged with that of the Apostle , and because the pain of child-bearing was threatned to women for a part of their curse ; the Apostle adds that as a comfort ; In bearing of children they shall be saved . Notwithstanding the pain and sorrow of child-bearing was inflicted as a punishment upon them , yet under that curse there is a way of salvation opened ; if they be such women , saith the Apostle , as , continue in faith and charity , with holiness and sobriety . These vertues being eminent in this dear Christian sister of ours , no doubt but in bearing of children she is saved ; that is , she found under that curse , a way to a blessing , an everlasting blessing of salvation . How she disposed her self in the time of her sickness ; those of the family well know ; truly I have not oft , scarse ever heard of a woman of her rank and quality , ( for she was a woman well descended , and well bred , ) and yet I never heard of a woman more beloved , and more bewayled : her Husband complains of his loss , never man lost a better wife ; all the servants , never any had a better Mistriss ; and all the neighbours , never any had a better neighbour . Concerning her in the time of her sickness , they can give a better , and more particular testimony then I ; I only did one office and service to her , when in the absence of your reverend Pastor , I was called , I visited her an hour or two before she went , when ( God knowes ) she was faint and weak , and able to breath but a few words , but they were sweet ; I told her , I hoped , and doubted not , but that as she had made a Christian profession in her life time , so now she would seal it up : she answered ; I have endeavoured to serve God , but with a great deal of infirmity and weakness , I rest not upon that , I rest upon my evidence , and there is my comfort ; I doubt not , but he that hath given me the evidence , will also give me the inheritance . I think these were the last words she spake . Thus she is gone to her rest , her body to rest , as a prisoner of hope , till the Resurrection , her soul rests in the arms of God ; I have no more to say to her , or of her , then that Christ said to the woman in the Gospel ; Woman , go in peace , thy faith hath saved thee . SAINT PAULS TRUMPET : OR AN ALARM FOR SLEEPY CHRISTIANS . SERMON XXVI . ROM . 13.11 . And that knowing the time , that now it is high time to awake out of sleep . THe holy Apostle in this Chapter he delivers a number of precepts , and general rules for satisfaction , and enforceth them with sundry reasons . Among them all , the words that I have read , they are one principal , both Precept and Reason enforcing it ; Considering the season , it is time that ye arise from sleep . These few words may be called , Saint Pauls Trumpet , to rouze the sluggish Christian . They were the occasion of the conversion of that famous instrument , St. Austin , as he saith in the eighth Book of his Confessions , the last Chapter . He reports , that when the time of his Conversion came near , he was in a marvellous great agony , and conflict , beset with a number of Temptations , whereby Satan would still have detained him in the spiritual sleep he was in : being in this marvellous conflict , he could not but go from his Chamber to his Garden , and there he prostrated himself on his face before the Lord , and earnestly , and ardently called upon God. And in his Prayer ( as himself records ) he seemed that he did hear the voice of a Child speak to him , Tolle , lege : Take up the book and read . Hereupon running back again to his study , his Book being open , the first place that he cast his eye upon was this Verse ; It is now time , considering the season , that you awake ou●… of sleep . And ( saith he ) with the end of the sentence , I found an infused life . He found in the reading of this sentence , as soon as he had read it , the life of grace infused into him , and his conversion was compleat . This place of Scripture hath been famous in the Church , for the conversion of that famous instrument . I would to God ( as we do not despair ) that the Lord would bestow the same blessing among some of us ; who not only hear these words read , but are now to be expounded in your ears . For the understanding of which , we are to inquire of divers things for the meaning of the words . First , we are to inquire what is here meant by sleep ; It is time to awake out of sleep . Secondly , what is meant by arising , or awaking out of sleep . Thirdly , who they be that must arise , or wake out of sleep . Fourthly , and lastly , why the Apostle doth bestow this exhortation upon sleepy persons that cannot hear what he saith ? For the first of these , what is meant by sleep ? Sleep in Scripture is threefold , Natural . Moral . Spiritual . Natural sleep is that spoken of , Psal . 3.5 . I will lay my self down to sleep , and rise again . This natural sleep is the rest , and restitution of nature . Moral sleep , is natural death ; this is the death , and dissolution of nature , of which the Scripture speaketh , Dan. 12.2 . They that sleep in the dust , shall rise again . And Act. 7. ult . When Steven had spoken these words , he fell asleep ; that is , he died . Spiritual sleep , it is the sleep of sin , and security : this is the death and privation of grace in the soul ; as the other is the privation of life in the body : of this our Text speaketh ; It is time to arise , or awake out of this sleep ; the sleep of sin , and security . Now the state of sin and security , is compared here to the state of sleep , because there are many resemblances and likenesses between the state of a sinner , and a sleepy man : for what effect sleep hath in the body , the same effect hath the sleep of sin in the soul . I will shew it you in a few instances , and so pass it . First ; They that sleep ( saith the Apostle ) sleep in the night . The same that the Apostle aims at here ; It is time to awake out of sleep : because the night is past . The night is a time to sleep in . So , those that sleep in sin , it is because they are in the night of sin , there is a darkness , the Canopy is spread over them , the Sun of grace , and the day of salvation shines not upon them : their eyes are closed up in darkness , as it is with a sleepy man. Again , when a man goes to sleep , he puts off his cloaths ; he lies naked , exposed to all dangers . And when a man is in the sleep of sin and security , he wants his garments , to be cloathed with Christs righteousness and holiness : he lies naked , exposed , and open to all Gods displeasure , and all the arrowes of Gods wrath . So in Deut. 32. when the Israelites , the people of God , had made a Calfe , Moses came and saw them naked ; that is , destitute of Gods protection , and wanting that garment , that armour of proof , that righteousness that before they had upon them . Again , a man naturally layes himself down willingly to sleep , he is willing to take his rest . So it is in the sleep of sin , every natural man is willing to lay himself down to sleep in sin , to take his ease , and rest in sin ; for there is no man but hath free will to sin , though no man bath free will to good . And again , as sleep it surprizeth a man suddenly oft-times before he is aware , or before he can remember himself where he is , or what he is doing : so the sleep of sin , it oft surprizeth a man before he is aware . As we see in the Disciples of Christ themselves , Mat. 26. bodily sleep surprized them , even then when they intended to watch ; and when Christ appointed them to watch : but the sleep of their minds and souls was much more : for that was not a time to sleep , if they had known what they had been about . Again further , as the sleep of the body binds up the senses , and makes a man sensless of that which is good or evil : he that sleeps , offer him a Kingdom , it moves him not : threaten him , draw a sword , offer a stab him , he stirrs not , he is not sensible ; he is unmoveable : a man that is asleep , where you left him , there you shall find him still . So it is in the sleep of sin , it binds up all the spiritual senses , that a man that is in this sleep , he wants a seeing eye , and a hearing ear , he knows nothing , he sees nothing of God , ( but that which will make him in-excusable : ) he tastes not , he feels not how good God is to him . Offer him the kingdom of heaven , and grace in the means ; it moves him not : threaten him , draw out the sword , the weapons of Gods wrath against him , he fears nothing . As he is insensible in these courses , so he is immovable , look where he was at the first , there shall you find him still , there is no difference : but he is as a dead man , as long as he sleeps thus in sin . To conclude this point : sixtly , the sleep of the body deludes a man with many vain dreams , and foolish conceits , false joyes , and false fears , and false hopes , &c. which are nothing true . So the sleep of sin in the soul , it hath the same effect , it feeds a man up with false joyes , and false hopes : it casts him down with false fear , where no fear is . A man in the state of sin , he fears the face of man , the eye of man , the word of man , the hand of man : he fears not the eye of God , nor the word of God , nor the mighty power of God. So likewise for false joyes , a man that is a beggar , he dreams that he hath gold enough , that he tumbles in it . So beggars in grace , those that have not a rag of righteousness upon them , they dream that they are rich , and encreased in goods , and that they have need of nothing , when they know not that they are poor and beggarly , and naked , as the Church of Laodicea . So this spiritual sleep , it fils a man with false conceits . A man sometime when he goes to sleep , he thinks not to sleep long , but to take a nap , and wake by and by , yet it may be he sleeps beyond his compass , sometime he wakes no more : So , it is with a man in sin , he hopes to wake , he thinks to sleep but a little , but sometime he sleeps long , and sometime he never wakes . So we see how aptly the spirit compares the state of a man in sin to sleep . This is the first thing in the meaning of the words . Now the second thing is , what is meant by waking , or arising out of sleep . To wake , or to rise out of sleep , is for a man to do in the matter of Christianity , as a man that awakes out of sleep . And for a man that wakes out of sleep , there are three things he doth , and so out of the sleep of sin . First , there must be an opening of the eyes , and a beholding of the light . And this is the first thing in awaking out of the sleep of sin and security : a man must labour to open his eyes , to behold the light of Gods word , and that shining grace that the Lord propounds to him in the Scriptures : he must open his eyes to behold the light ; and that will discover such objects as will keep him awake . Therefore men sleep so much in the night , because they are in the dark , and not in the light ; they see objects in the day time that keeps them awake . So for this sleep of sin , if we would keep awake , let us open our eyes to behold the light of grace ; and in the light of the Scriptures we shall see objects that will help to keep us waking : we shall see Gods displeasure , the wrath of God , we shall see those things , that eye cannot see , nor ear hear , nor hath entred into the heart of man. We shall see them in their beginning and degrees ; though the full degree cannot enter into the heart to conceive , and this will help to keep us waking . Then in the next place when a man hath opened his eyes to see the light , then there must be a rouzing of the senses . This awakes a man , when his senses that were bound up by sleep are loosed , that now he is able to see , and to move , and to talk , &c. What unbinds the spiritual senses of a man in this sleep of sin ? only faith in the Son of God , that opens the eyes of them that were dead in sin ; it restore ; new senses , and life , that they are able to walk in the wayes of God , and to move in the actions of godliness and Christianity . Therefore the second thing that a man must doe to awake himself out of sleep , is to get faith in his soul , that he may suck vertue from Christ , and to get his senses loofed that he may see , and taste , and feel the goodness of God , which without Christ he cannot attain . Thirdly , and lastly , a man must get out of his bed , to awake him out of sleep , when his eyes are open and his senses loosed , leap out of the bed ; that is by repentance : this is to cease to do evil . Therefore when the Apostle exhorts to rise out of sleep , these are the three main things the Apostle aims at , wherein he expresseth it plentifully . First , to get the true knowledge of God , to see those objects that may allure , and draw our minds . And then labour to get faith in the Son of God , whereby our senses may be unbound . And then to get out of the bed of sin by repentance , to cease to do evil , and learn to well : this is to awake out of the bed of sleep . Thirdly , who they are that must arise out of sleep ? Every man : for so the Apostle plainly expresseth it , Ephes . 2. Awake thou that sleepest , whosoever thou art that sleepest , awake , and rise out of sleep . But who are they that sleep ? Two sorts of men : all sorts of men may be reduced to two heads ; The Natural Man. The Regenerate Man. And both sleep . The natural man is in a fast , dead sleep ; you shall as soon get a rib out of his side ; ( as God did out of Adam , when he was asleep ) as wake him . You shall sooner drive a nail into his temples , as Jael did to Sisera , then awake him . He is in a fast dead sleep , in the sleep of death : as a man in a Lethargy that never wakes again . Therefore this man had need to arise , to be called upon , and to be rouzed out of the sleep of death : Awake thou that sleepest , stand up from the dead , that Christ may give thee light ; Arise as a man ariseth out of the Grave , out of the bed of sleep . This is the man that is in a dead sleep . But not only these are in a dead sleep , but the regenerate also are in a sleep , and they keep not themselves so waking , and so watchful , as they ought to do : therefore the Apostle applies it to himself , and to all the Saints ; It is time for us to awake out of sleep . He puts himself in the number : For he that is most wakeful had need to be more , and to rise out of sleep still . Cant. 5. It is the voyce of the Church ; I sleep but my heart waketh . Even the Church her self that was waked already in part , in a great part : yet she confessed that she slept . Her sleep was not so dead , and so fast as formerly , yet she slept , and slumbred ; I sleep but my heart waketh . It was not a hearty , a dead sleep as the other was . So in Mat. 25. it is said of the wise virgins , as well as of the foolish , they all slumbred and slept . The foolish slept ; that is , they were fast asleep : the wise virgins they slumbred . And so the Disciples themselves , by the side of our Lord , even when a temptation was neer , and the tempter was upon them , they fell fast asleep , and were not able to watch with Christ , no , not one hour , as Christ saith . Thus we see ( brethren ) that those also that are Regenerate , those that have received the greatest measure of grace , and are in the highest form in grace ( for who was higher then Saint Paul ) they themselves have need to be called out of sleep ; It is time for them to awake out of sleep , though they be waking persons : even those that have received grace to beleeve , and obey , and be watchful in some measure , even these must be called out of sleep . Therefore in Revel . 3.2 . It is the counsel that is given to the Church of Sardis , that had received some grace , and was in some measure watchful : saith the holy Ghost to that Church ; Be awake , and strengthen the things that are ready to die . He tels them in the words before , Thou hast a name to live , but art dead ; that is , thou art even almost dead , there is a little life of grace in thee , thou art almost dead : for so it is explained in the words following : awake and strengthen the things that are ready to die . Thus we see the difference between the calling of the wicked , and the godly in their sleep . The one is called from sleep , to stand up from the daad : the other to streng then the things that are ready to die . And thus we see the persons who must wake . In the next place , Why doth the Apostle call upon sleepers to awake out of sleep ? We see natural men , are as dead men , in a dead sleep , he doth but lose his labour , and spend his breath , they cannot hear and understand . And the godly likewise , it is with them as with a man in a sleep , they are drowsie , and do not much intend what is spoken . To this I answer briefly ; Exhortations in Scripture are never in vain , fall where they will. This voyce of exhortation , if it come upon regenerate men that are awake in part , it is a means to awake them more : it is a means to keep them awake , as it was a means to awake them at the first . If it fall upon wicked men that are in a dead sleep , it serves ( if not to awake them , yet , ) to convince them , to make them inexcusable : for such a man might object , What is this to me ? I am called on to awake , I am in a dead sleep ; can I hear if I be in a dead sleep ? But know this , thou that art in a dead sleep , that art not able to hear , thou art not able to hear , because thou hast cast thy self into a dead sleep . For this is the difference : Suppose a man in the night season be in his first sleep , tell him a message from God , what he would have him to do ; he understands it not , he knows it not : it is no sin of his , because he is a-sleep : because God hath ordained this sleep to be due to nature . But it is not so in the sleep of sin , God doth not cast a man into the sleep of sin ; but man himself , and the divel : therefore if thou have cast thy self into this sleep , that thou know not what God would have done ; it is thy sin , and shall be thy damnation : look to it . The exhortations and precepts fall not in vain , as the rain returns not in vain , either they awake a man more that was awake before ; or they convince him that is not awake : because he is fallen a sleep by his own sin , and the malice of the divel . To come therefore to the Use , and Applicacion . The point thus opened , leads us to the consideration of that woful sleep that oppresseth the world . And then to consider the sleep that oppresseth the Church of God. First , to consider the sleep of the wicked and unregenerate , those that are in the dead sleep of sin . Even as the Prophet observed in his time , so now who doth not see all the world at rest and at peace ? like Lachish that secure people ; a dead people , crying peace , peace , to themselves , and fearing nothing till they be awaked ; there is nothing but security . To shew this in some particular instances , what a number of persons be cast into the dead sleep of sin . First of all Idolaters , whereof there are a numerous generation every where ; they are fast asleep in the bed and bosome of that whore of Babylon , that hath inchanted , and bewitched them with the cup of her fornication . They have laid themselves down to take a nap upon her lap , as Sampson did upon Dalilahs , till they lose their locks , and their life as he did : and all the means that GOD hath used a long time : all the light of grace , the light of knowledge ; all the ministry that hath been so powerful and so plentiful , cannot pull them out of her lap : but the Lord hath threatned , not only Jezahel that whore and strumpet , ( by which he means , that whore of Rome ) but all those that commit fornication with her , to cast them into a bed of sorrow ; he will cast them upon a bed of little ease ; and he will slay her children : The conclusion of this fearful sleep shall be death . Even as Sisera when he slept , the nail was driven into his temples . So likewise a generation of unclean adulterers , they are asleep upon the foul bed of voluptuousness , and uncleanness ; blow a trumpet in their ears , ring a peal of Ordnance against them , that is able to make the stones quake , and the rocks to break asunder ; tell them that whoremongers and adulterers God will judge . Nay , let the world ring a peal of infamy , and shame upon them , follow them with infamy , and reproaches for their sin , yet all this awakes them not : they will scarce open their eyes , except it be in the twilight , as Solomon saith , a little to wait at their neighbours door for his wife or his daughter ; till the Lord also cast them upon the bed of shame , and sorrow , and scorn , and curse , from which they shall never rise . It is a lamentable thing that a mans conscience hearing this , should not apply this to his heart , that he should dare to shut his eyes , and dare still to cast himself on his bed , not thinking what will be the issue of it . And so likewise , a monstrous generation of Drunkards , monsters in nature , for no unreasonable creature so much extinguisheth the gifts of nature as they . These cast themselves upon the bed of vomiting , and filth , that no covering is large enough to hide their shame . Let a man speak to them , and advise and counsel them ; there is no hearing of him in their cups , as Abigail observed in her husband Nabal . Nay , let God speak to them , and pinch them in their bodies , in their strength , in their estates : let the Lord make them feel the smart ; be their dangers never so neer as Solomon describes them notably in Prov. 23. a drunken man is as he that sleeps on the top of a Mast , in the middest of the Sea , in most extream perill , yet , saith he they have smitten me , but I felt it not ; they have beaten me , but I discerned it not ; therefore when he wakes , he will follow his cups still . The like we may say of a number of Sabbath-breakers , that cast themselves upon the bed of prophaneness , and Atheisme : sometimes for form , and fashion , they will come to the Temple perhaps , and listen a little to the word spoken : but presently you shall see and observe them , that they cast themselves fast asleep , as Eutichus , when at midnight Paul was preaching , he falls from the loft , and his life was gone from him . But there is this difference , that was at midnight , these will do it at mid-day . So little have men gained of instruction , and of the knowledge , of the fear of God ; of all that they have heard , that they can scarse keep their eyes , and their ears open , a quarter of the exercise , to hear what God saith to them for their own good . What shall I speak of those unjust , injurious , usurious persons , whose jawes are as knives to cut those that they deal with ? those that use injustice in their weights , in their wares , in their lights ; that use any manner of deceit for the defrauding of their brethren . And these cast themselves upon the bed of their mischief , and solace themselves in their present unjust gains , in getting unjust riches . Let a man speak to these , and tell them their estate out of the Scriptures ; alas they hear not ; deal with them , as we deal with men in a swoon ; rub them , and chafe them , and if that will not serve the turn , pinch them , prick them , and wring them , and make them smart , if it be possible to make them feel : alas , such a man dies in our hands , there is no life to be got in him . All that we can get from such a wretch for our love to him , and our testimony of him , it is some brush or blow . This sensless man layes about him , he knows not upon whom . In one word , when I consider the secure course of a multitude of men amongst whom we live : it seems as if they had found that Cave of sleep which the Poets fain , and speak of , a place very fit for these persons . A Cave of sleep , as they describe it , where never Sun shines : a place far remote from all company : a place where the houses have no doors for fear the hindges should wake them : a place where they suffer no cocks , nor clocks , nor nothing that may hinder them from sleep . And the Generation of men that I speak of , they seem to descend from Severats , a kind of people that are loose , and lazie , and sleepy , and lascivious , that will not endure any Clocks , or any artificers that use tools and hammers to knock , that they should not trouble them . But why do you speak these words they seem strange to us ? But yet truly , your selves shall say they be true in the Application . For first , do we not see most men in general , ( except some few whom the Lord hath taken into his own teaching , ) that they cannot abide the place of the Sun-shine , the place where the Sun of the light of grace shines , they remove themselves from it , they absent themselves upon any occasion , as if a man should set himself to run from the light of the Sun. So likewise do we not see that men cannot abide the society of godly men , of religious men fearing God , that deal truly with them in exhortations , and admonitions , and loving rebukes , &c. They will none of this . So do we not see how ready , and willing natural men are to chase away , ( if it were possible ) all the Lords Cocks , and all his servants , that they might not cry against their sins , that they might not awaken them , nor come neer them . They are set so fast asleep , that they cannot abide any servant of God. And for the ministery of the Law , which Jeremie calls , as a Hammer to break the hard heart , and to knock , and rap the sleepy soul , it is an intollerable thing ; they cannot endure this hammer ; they cannot abide these doggs that bark against their sins : whereas dumb doggs that can neither bark , nor bite , those they can like well enough . Somewhat they would have , they are content with a formal fashion : but these men that speak against their sins , that discover their estate in sin ; these they cannot endure . Now tell me if these men live not in a carnal sleep ? and are found in the Cell , and Cave of darkness , wherein they desire to sleep for ever ? To come from these , in the second place let us consider , that not only these natural men , and worldlings , are cast into a dead sleep ; but would not a man marvel , that even Christians should sometimes be cast a sleep ? Would not a man wonder that the Disciples of Christ that were so neer to the side of their Master , that were following their Masters exhortation in the former Precept that he taught them , that were so neer temptation , that the yoak was even upon their neks ; would not one think it a wonder , that they should not watch one hour with Christ ? Therefore Brethren , let us take notice of our security much more , that are infinitly behind the Disciples in grace : let us rate our selves for the heaviness , and dulness of our hearts . But because we are Baptized , and hear Sermons , &c. we can make no man beleeve that he is asleep . Therefore let us try , and consider , whether those that hear the Word , and are Professors of the life of grace ; those that are already awakened , be not in such a fearful slumber , as may well be called asleep . First of all therefore , this is one mark of a man that is asleep , he hears not , he understands not the things that are spoken to him : so it is a mark of a sleepy heart and conscience , when a man hears not , nor understands the word that he doth hear : when he hears not that which is spoken . It is one Judgement upon wicked men , the Book of God is clasped to them : such a man reads and hears , and discerns not . If the Book be open , his heart is clasped fast , he takes no good by it . And this is not the least part of the misery upon the Saints , that this book is not so open to them , nor they do not so understand it , nor discern that which is in it as they might . We hear the word many of us many times , and we seem to receive it : but yet who is he that may not find in himself , that the sleep and security of his mind and soul , makes him not much to attend and regard it ? that he is not careful and industrious in the keeping and maintaining of that he hears , and the framing himself according to it ? And so it comes to pass that it is with Gods word that we hear , as it is with Physick when it is given to a man that is dead , it works not , or when he sleeps immediately upon it : so when we hear the word of God , and fall into a sleep upon it : into the sleep and sluggishness of earthly cares , the Word is unprofitable , if works not that effect that else it would . Again , a man that sleeps , you shall know it by this , he doth not mind his ordinary business ; he neither troubles his head , nor his hands with it ; his business sleeps with himself : he doth nothing but sleep , while he is asleep he can do nothing else . So hereby we may know our selves to be in a marvellons sleep of sin , when we give not our serious thoughts to God , and to the practice of piety , and godliness : it is an argument of sleep and slumber in us . The mind of man should intend the principal thing for which God hath put us in the world ; when we give not our thoughts to God , and mind not the things of Gods Kingdom , it is a sign we are asleep . When we move not , nor stir not our hands and our feet in the wayes of Gods Commandements as we should , it proceeds from this sleepiness and drowsiness . Whereas would we be wise for our selves , and awake as we should , We should neither be idle , nor unfruitful in the work of the Lord. We should ever be doing somewhat that might glorifie God , and further our own reckoning , But this is a signe of a sleepy person , in the main and principal things , his heart is not upon them , his hands and feet move not in the wayes of God ; he works not to the principal end for which he came into the world . Thirdly , you shall know a sleepy man by this , he knows not of the passing of the time ; but so much time as he sleeps he wastes , it is as the time of death to him ; for what is sleep but the shadow of death . Even so it is with many of us , that profess the teaching of Grace ; Alas , how do we waste time insensibly ? and pass away the time : some deck away the time , some play away the time , dayes , and weeks , and months together , as if time were not made for some other business : as if we had received time for such imployments as these , for our recreations , and sports , and pleasures : and not rather that we might further our Repentance , and our Reckoning , and help the servants of God , and get Oyl in our Lamps , and Faith in our Souls , and patience against the time of trouble , and get assurance of a blessed inheritance , when we shall be turned out hence . Time is given us for these ends ; and yet we ( silly men as we are ) devise pastimes to our selves , as if our life did not pass away , whereas Job saith , it is as a Weavers shuttle . Let us consider Brethren , time will pass that we may improve it , and not waste our time . Fourthly and lastly , to conclude this Point , a man that is addicted immoderately to sleep , you shall know it by this , it destroyes natural heat , and that being destroyed by immoderate sleep , as by a sudden mighty shower , this man grows pursie , and fat , and lazy , he grows idle , and unfit for the exercises of man-hood , or of his Calling , and the like . So it is when a man is immoderately and excessively fast asleep with the cares of this Life , the lusts of his heart , the pleasures of this present world , or whatsoever it is that luls him , and rocks this Cradle ; when he is thus asleep , he grows fat and pursie , his natural heat is gone , he falls from his first zeal , and affection , and desire , and practice . Alas Brethren , we may speak to the shame and sorrow of many ( I doubt that hear me ) that have exchanged their care of godliness ; that have exchanged their seeking of God in the means , with company , with good-fellowship , with Drunkenness . And let the Lords Marriners come to them , and say , Up sleeper , call upon thy God ; why dost thou not do thy first works ? Why art thou lazy ? he grows angry as Jonas was , that thought he did well to be angry to the death . This is the misery of many that live under the teaching of the Gospel ; in the light of the Gospel . This is another mark , and a signe of sleep , when we cannot abide of any thing to be wakened . To draw to a Conclusion : the last Use of this Point , it serves to rouze , and to raise us from this sleep and security ; this slumber that is in the best of us . And know my Brethren , I speak not now to those that are out of the Church , and those that are notoriously wicked , those that are scandalous , and rebellious to good Counsel : but I speak to those that live in the bosom of the Church , those that profess goodness and godliness ; yea , those that are Disciples , and are near the side of Christ : let this exhortation be to them to raise and rouze themselves out of this sleep . It is time , saith the Apostle , that we rise out of sleep . The sum of this Exhortation I will propound , and then draw to a conclusion . First consider how unprofitable a man , a Christian man is , when he is asleep : What is a man when he is asleep ? but that there is hope of awaking , and to come to the actions of life again , a man that is asleep , he lives but the life of a Plant , there is nothing but being and nourishment : a waking Beast is more profitable , but that ( I say ) there is hope that afterwards he will awake So when we sleep , and slumber , and tumble , and toss our selves in dead security , how unprofitable are we to Gods glory , and to our own selves ? Saint Paul saith , that Onesimus was unprofitable before his conversion : but now , saith he , he is profitable both to thee and me . A man that is asleep , is unprofitable : and certainly he that is asleep in security and sin , this man is most unprofitable to Gods glory , and to his own soul . Secondly , consider when a man sleeps , and slumbers in sin , how unfit he is for any Christian duty and exercise , for the main parts of Godliness and Christianity ? How unfit is a sleepy man for the actions of life , and of his calling ? and how unfit and unable , and indisposed is a man that sleeps in sin , to the actions of spiritual life ? There be some main parts and branches of our general Calling , to which this sleep makes us unable . The first of them is the exercise of godliness , the main thing in the profession of a Christian to exercise himself in godliness : how unfit is a sleepy Christian for this ? who sees a man that is asleep that works in his Calling that can do any good in it ? So how can a Christian exercise himself in the actions of his general Calling , when he sleeps ? in his praying , in his hearing , in his reading ? if these duties be done coldly , what are they worth ? Actions that are done in a mans sleep , they come to nothing : so a man that sleeps in sin , let him do never so many good actions , they are of no value . A second main branch of our Christian Calling , is the spiritual combate , to fight against our corruptions . Now alas how unfit is a sleepy man , either to expect , or to repel an enemy ? when he is asleep he lies open to all disadvantage . Sisera himself , a strong and noble Captain , was so weak , that a silly woman Jael shew him when he was asleep : therefore we know this part of our Christian calling cannot hold as long as we sleep in sin . Thirdly , another part , and main branch of Christianity is , to expect our Masters return , to wait for the coming of our Lord , that we may enjoy that sweet blessedness that he hath promised , and made us expect and wait for : now how unfit is a sleepy man to wait for his Masters coming ? to set things in order ? Thus we see in these particular main duties of Christianity they cannot be performed by men that are asleep , therefore we had need to wake our selves : if we will either honour God , or profit our selves , if we will be fit to do service to God , or to his Church , we must keep our selves awake , especially in the main duties of Christianity . Thirdly , consider while we sleep , and are secure , the enemy never sleeps , he is then most watchful against us . We may sleep , and think we do well enough to take our ease , but Satan sleeps not ; we have a watchful enemy to deal with . And then he hath some advantage by our sleeping ; in Mat. 13. in that Parable , The enemy sows tares , while men slept : he comes into the field of the heart , where the word of God , the good seed is sown , and what doth he do there ? he sows a crop of thorns , and they make the heart of a Christian , like the field of Solomons sluggard , Prov. 24. I passed by the field of the sluggard , and it was all thorns , &c. Thus is the heart that is neglected of a man that is sleepy , and secure in sin . When do robbers and theeves assault the house ? In the dead time of the night , when they may take men at advantage , in their first sleep , then they come and break into the house . Shall theeves and burglaries watch at mid-night to break the house , and cut mens throats , and wilt not thou watch to save thy self ? Further consider , as the enemy never sleeps , so Gods mercy never sleeps , Gods mercy is ever watching over us , to do us good ; and it watcheth to keep us watchful : for what should all the mercies of God do to us , but keep us watchful ? Our God that we serve is not as Baal , the God of Idolaters , perhaps he is asleep , and must be awaked , or he is chasing his adversaries ; No , no , the strength that keeps Israel , slumbers not , nor sleeps . Therefore let not Israel slumber nor sleep : because God watcheth over his children , let them watch with him , and keep themselves neer to him . Fiftly , if this will not move thee , then consider as Gods mercy sleeps not ; so Gods judgments sleep not . Tha●… man that sleeps in sin , let him know that Gods judgments sleep not . As Balaam when he was out of the way , the Angel watcheth him , and catcheth him in this corner , and in that corner ; he could go into no corner , but the Angel with his drawn sword was ready to meet him , and to slay him . And the Apostle saith of those that were led away by false teachers ; Their damnation sleepeth not . Gods judgments are alway waking : thou maist sleep on both sides in sin , but Gods justice sleepeth not . And thou that art the Lords , if thou sleep , know that correction , and chastisement sleepeth not , and they will awake thee , thou wert better to awake by slighter means . To conclude all , consider that all of us , there is no man upon the earth , but we are all going to meet the mortal sleep of death ; and if we shall when that meets us , have our own consciences tell us , that we have also a spiritual sleep within us ; that we carry a spiritnal sleep to meet that mortal sleep , what a miserable , and mournful state will that be ? when the heart of man or woman that is coming to die , shall say , and speak aloud , and witness against his Master , O , thou hast been a sluggish and sleepy Christian : thou hast had good means but thou hast not kept thy watch , thou wouldest sleep do what the exhortations of the Word could , thou wouldest be a drowsie Christian . Hence it comes to pass that so many , when on their death-bed they come to grapple with that mortal sleep , and then conscience porclaims against them , then they cry , Oh that I had but one day , but one hour more , that I might waken , and strengthen the things that are ready to die , and that it might be better with me then it is . But alas now their short day is past , and one perpetual night to come , and now it is too late , as it proves many times . Therefore let not time go , but know that that mournful day must come upon us , we must meet that mortal sleep : Let us labour to shake off spiritual sleep , drowsiness of spirit , and make our peace in the mean time , that conscience may witness with us , and for us at the day of death , and judgment . Let us labour to be watchful , and desire to be ready for the Lord , and to have our accounts ready for him . This shall suffice for the words . Now for our occasion : because this is my first occasion of this kind , I must enter with a preface , and that is this : that as I have ever been in the course of my ministery , so I shall be very sparing in the praise of the dead , because I know that these exercises are appointed for the instructing of the living , and the consolation of those that survive , and not for the praise , and commemoration of the dead . Besides , I know , and see by daily experience every where , how few there be that in their life time deserve the praise of Religion in their death . For my part I never did , nor never will gild a rotten post , or a mud wall , or give false witness in praising ; to give the praise of Religion to those that deserve it not . I desire those of my congregation would make their own Funeral Sermons while they be living , by their vertuous life , and conversation . As the Apostle saith , He hath not praise , that is praised of meh : but he that is praised of God. THE RIGHTEOUS MANS RESTING-PLACE ; OR , AFENCE AGAINST UNNECESSARY FEARS SERMON XXVII . GEN. 15.1 . After these things , the word of the Lord came to Abraham , saying : Fear not Abraham , I am thy shield , and they exceeding great reward . THe tender mercy of God is seen in nothing more , than in afflicting his own people , for he proportions his castisements , not to our deserts , but to our streugth : and you shall ordinarily observe , where Almighty GOD laies a heavy affliction , he gives an extraordinary assistance ; when he leads any of his people through a hot fire , he is with them in extraordinary manner . This holy Saint ( Abraham ) as he was the Father of the Faithful , so he was a pattern to all the faithful in both these , both in his tryals , and in Gods assistance . There was never any man called to more tryals than he : to leave his Country , and his Kindred , and his Fathers house ; and after to sacrifice his own Son. And there was never any man more assisted from God ; as we see in those many apparitions that God vouchsafed him : Comforting him , sometimes in Dreams and Visions . Sometimes he appeared to him in an admirable and most friendly manner , talking with him , as a man doth with his Friend . One of them are in this Chapter ; The Lord appeared to Abraham , and comforted him in the midst of his tryals and troubles . Where you may see an admirable incouragement that God gives to his servant Abraham ; You may note , First , the incouragement it self ; that is , not to fear . Secondly , note the time , when God gave him this incouragement : when he had encountred with those Kings immediatly before , as we see in Chapter 14. And when he was to encounter with many evils and troubles after , then the Lord appeared to him . Thirdly , note the manner , how God is pleased to reveal this comfort ; that is , by way of vision : God appeared by vision . Fourthly , note the ground of this comfort , and incouragemeat that God gives him , and that is taken from a twofold Argument . First , what God was to him , in regard of any evils , that he did feel , or fear , he was his shield to bear them off . Secondly , in regard of all the good things that Abraham could lose in the world , an exceeding great reward : he would be to him all in all . So you see this portion of Scripture affords plentiful matter for instruction , and consolation . All that I will speak of at this time , I will wind up in this proposition ; that is , that , They that are in covenant with God , and labour to keep his covenant ( as faithful Abraham was , and did ) they may be a people without all carnal , and inordinate fear . For Abraham felt much , and had just cause to expect more , but in the middest of all , God appeared to him , and bid him he should not fear . And what was spoken to Abraham , is spoken to us : for he was the Father of the faithful , and they that are of the faith with Abraham , are blessed with him . So then the blessing of Abraham , and all the incouragements that were given to him , they belong not to him only , but to all that are the spiritual seed of Abraham , to all the faithful : so that the Proposition is not limitted to him , but extends to all . A Doctrine , if ever needful , it is now . We know how it is with all men that are out of Covenant with God. Adam as soon as he had sinned , he runs from God , he was afraid , and hid himself from the face of God , so every unregenerate man is ( except his conscience be ignorant , in a dead sleep , and cauterized : ) for he seeth God on the one side a revenging Judge : and he knows himself on the other side to be guilty , and therefore he cannot but with amazement and fear continually tremble before God : and he desires if it were possible , that there were no God at all , that he might never be called to account for his doings . But now the child of God , a faithful Abraham that is in covenant with God , he may in the middest of all evils lift up his head with joy and comfort , even when wicked men are at their wits end , and know not whether to turn themselves . It is ( I say ) a point needful to urge in these times , wherein we hear abroad of wars , and rumors of wars , and so many distractions : and what they feel we have cause to fear : but now it is seasonable at this time , when we see the King of fears act his part before our eyes : he that the Philosophers call , the most terrible of all terribles ; that is , Death , that tends to the extirpation , and abolition of nature , in regard of our being here . I say there cannor be a better argument treated of , then somewhat that may fence us against the fear of this evil . Now for the opening of this point . First , consider what fear is . And then what fear a Christian should be freed from . And then how it comes to pass that a Christian is exempted from all slavish , and inordinate fear . And then come to make some Use of it to the present occasion . First , that we may know the point the better , let us consider , what fear is in general ; And fear ( beloved ) is such An affection or passion of the soul that is stirred up with a through apprehension of some future evil , that is very difficult to be resisted by the party , or patient . It is an affection , or passion of the soul : for it makes a real transmutation in the man. It is such an affection , as is stirred up with the apprehension of evil : for evil is properly the object of fear : we do not primarily fear any thing that is good , axcept the loss of it , and it is ill to lose any good thing . Again , it is evil future : for if the evil be present , we grieve , and not fear . And it is such an evil as is difficult , and hard to resist , an overcome with patience : for if it be a small evil that is easily conquered , you contemn it , you fear it not . You see then what fear is in general . Is all fear prohibited ? Not the fear of God , &c. Fear is oft commanded in Scripture , know then there are divers kinds of fear . First , natural fear , and that is called natural either in regard of the material or efficient cause . When the party that doth fear , is phlegmatick , or melancholly , and so is naturally inclined to fear , this may be called a natural sear . Or , in regard of the object , when there is somewhat in that which is destructive to nature : and therefore the fear of death , it is natural to man , and so whatsoever may prejudice nature . Now this natural fear is an affection that Almighty God concreated with the soul , it is naturally good , it is morally neither good nor evil , but according as it is determined by circumstances . Again , there is a carnal evil fear , namely , when a man fears the evil of punishment , more then the evil of sin ; a corporal evil more then a spiritual : a temporal more then an eternal . He is afraid of losing something he enjoyes , or of not getting something he desires , &c. In either regards there may be a carnal fear , as I shall explain it to you more anon : and this so far as it is carnal is ever to be condemned . Thirdly , there is a servile fear : and this is such a fear as looks at the punishment only , and not at the sin : when a man is afraid of the judgements of GOD , and never fears sin , that is the cause of it . And so withal , when this fear is only servile , and is retained in the heart , that man desires still to sin ; there is a love of sin , a wishing that God would give him leave to sin , and let loose the reins to him : that if it were possible there were no God , no Devil , no Heaven , nor Hell , that he might sin were possible there were no God , no Devil , no Heaven , nor hell , that he might sin freely . And if he abstain from sin at any time , the cause is , that there is this punishment that is the consequent of sin , and not out of love to God , or obedience to his commandements . Now this servile fear , though in it self it be not savingly pleasing to God , yet it is a thing that is good , as S. Austin observes ; for that man that fears servily , he doth that which is good , though he doth it not well : because that is a thing that depends upon the disposition , and will of him that doth the thing , though the thing be good as far as it goes . It is good for the restraining of evil men from outrages in the world , and it is a preparative in the way to conversion , as it is Act. 2. Lastly , there is a filial son-like fear , that ariseth out of the consideration of the greatness , and especially of the goodness of God , whereby a man so hates punishment , as he hates sin also the cause of it . Now there are divers degrees of filial fear . One degree we call innitial fear in this World. And a degree of perfection in the world to come . In this world the fear we have , hath one eye upon the punishment , and another eye upon the commandement , or love of God. And here many make a doubt , whether they are to do that which is good , having an eye to the recompence of reward , or to abstain from evil out of the fear of punishment . For answer briefly . And thing almighty God hath made a motive to us , to incourage us to do well , or to deter us from evil ; we may make a motive to our selves , and as long as we do so , we do well . It was so with Adam in Paradice , this was propounded as a motive ; In the day thou eatest thereof thou shalt die . Then to abstain from the forbidden fruit , partly out of fear of punishment , If Adam did so , he did well . So , every one of us in regard of any evil , we may have an eye to the punishment , that will be the consequent of the thing : for Christ urgeth this to his own Disciples , Fear not him that can kill the body , &c. And to do things meerly without any respect to punishment at all ; I know no reason why any man should aspire to that perfection . For God while we are here , hath given us these motives , to stir us up to avoid evil ; and it is well if we can heartily and truly , out of love to God do it , by all the motives that God hath propounded . To have a fear meerly for punishment , and still to retain the love of sin , and no respect or love to the commandement of God , this is not acceptable to God in a saving manner : but to have an eye to God , and to abstain from sin , partly out of love to God , and partly out of fear of punishment , this is acceptable to God. For a man must love himself in subordination to the love of God ; and therefore he may look to the avoiding of evil , and to the getting of good eternal to soul and body . Now these fears , we may consider of them thus . The natural fear may be accompanied with the Spirit , but it comes not from the Spirit , that must be ordered by the word of God. Secondly , carnal fear comes not from the spirit , nor is accompanied with it : this is ever to be mortified , this we must take heed of ; and this fear Abraham is exhorted against here . Thirdly , the fear that is servile , it comes from the spirit , but it is not accompanied with the spirit . As the dawning of the day the Sun is the cause of it , yet the Sun is not present when the day dawns , but some glimps goes before him : this we must cherish , so as we bring it to filial fear , and then we deal aright in that . Lastly , for filial fear , we must cherish that at all times , we must labour to get still a more reverent respect of the Majesty of God. So I have briefly shewed you what fear is . And what fear we must labour to be freed from ; all slavish and carnal fear , in regard of the world , or any thing in the world ; any ill that may befall us , or any good that may be taken from us . Now you see that a Christian is such a man as may live without all fear , that is carnal ; Fear not them that can kill the body . And in Isaiah 8.12 . Fear not their fear . What is the ground of this ? I will tell you briefly ; Christ came into the world to deliver us from all our enemies that we might serve him without fear , in holiness and righteousness , Luke 1.47 . So then the ground is this , that man that hath no enemies ; that man that cannot possibly be molested with any evil , what need he fear ? For there is no evil in the world that can surprize a man that is in covenant with God , that labours to keep his covenant , but by the power of the Spirit he may conquer it . For only evil , and evil future is the object of fear . Now , if there be no evil that can befall a child of God , but such as may be conquered , he should contemn it , and not fear it . Now all the enemies of a Christian are either reconciled or conquered and foyled , and what then need he fear them ? For God that is an enemy to every man naturally , he is reconciled ; Christ hath made our peace with God , he hath made our attonement , we need not fear him slavishly : though we may , and must fear him with a filial fear , we must not be afraid of him with horrour , as to run from him ; but we must so love him , as to reverence before his foot-stool . Again , in regard of the evils of the world , they are enemies too : but how ? Christ hath been pleased to sweeten these to us : all things in the world ( saith the Apostle , speaking of afflictions , Rom. 8. ) they work for good to them that fear God. Shall a man be afraid of his own good ? Nay , there is nothing in the world that more works our good , then afflictions , and losses , and crosses : we might spare any thing better then them : shall we be afraid of that that works our good ? Death it is reconciled , and made our friend : It was the greatest enemy ; Christ hath pulled out the sting , and changed the nature of it ; he hath made it the birth-day of eternity , a sweet passage to a better life . Death brings not evil to a man that is in covenant with God , but rather terminates all evil , that he is molested with in the world . So then some enemies are reconciled and made our friends , and these we have no reason to fear . Again , there are some that are irreconcileable , and they are conquered and overcome . The Divel will never be friends with us , therefore Christ hath spoyled principalities and powers ; and trampled Satan under-feet : and now if he walk about , yet he is in his chain , he can bite , but he can hurt none but those that willingly betray themselves into his hands . For sin , it is of a condemning nature ; but those that are in covenant with God , and walk with him , it is removed as far from them as the East is from the West , it is thrown into the bottomeless sea of Gods mercy , so that it shall never anger God or hurt us any more then if we had not committed it ; Who shall lay any thing to the charge of Gods Elect ? Nay more , God hath bestowed his Spirit , whereby he hath freed our hearts , and whereby if a man labour to stir up the grace of God in him , and to walk comfortably as he might in the presence of God , he might through the power of God free his heart from these horrours and fears ; for faith the Apostle , ye have not received the Spirit of bondage to fear again : but ye have received the Spirit of adoption , whereby we cry Abba Father . The Spirit of bondage casts down the soul mith horrour and fear , but we have the Spirit of God to assure us that we have God for our Father reconciled in Christ , and so by consequent that our sins are pardoned , that death is overcome , that Principalities and powers are spoyled , and all things in the world , ( though contrary in themselves yet ) they shall work for our good . So you see the ground of it , a Christian hath no enemies , some enemies are reconciled and others are trampled under foot that they cannot hurt him . And we receive this freedome by the Spirit of God , that if we would stir it up , and labour to walk as becometh Christians we may make our lives very comfortable . Briefly for Application . First , let us all take notice of the command that God gives to Abraham , of this incouragement , and make use of it to our selves ; and know that the power of grace , and Religion must reflect upon a mans self . He ( beloved ) shall be accounted the best Christian before God , and in the sight of judicious men , whose Religion is practicall , and reflects upon himself . Now there are many busie ones in the world , that meddle with the conversations of others , and are still talking , and complaining of things without themselves ; but surely , he is a happy man that reformes himself , and that sets in tune his own affections and passions : as this in particular , to labour to be without slavish and inordinate fear . Alas we may complain of many that find fault with many things , but if they look within , there is a combustion of a great many unruly affections , and passions , and these are the things we never complain of : we find not fault with our selves as we should , we should take notice of the Law of God that it is spiritual , to set in order our hearts and minds and souls , as well as our tongues and hands . The law of man reacheth but to the outward man , if a man keep himself in order in regard of these , thought is free , and the Law doth not take hold of a man for his affections , but the Law of God doth , therefore you know that lusting after a moman , in Gods account is reputed adultery , the hating of a mans brother in his heart is accounted manslaughter ; he is accounted a murtherer that hates his brother : so he that is angry unadvisedly , you know what he is in danger of : and that man is accounted guilty before God , that cannot order his affections in regard of those unruly passions that are within him . This I observe by the way . God in Scripture takes especial notice of it ; and I am perswaded it is an infallible distinguishing character between an hypocrite and a sincere child of God : an hypocrite labours to wash the outside , he hath a demure countenance , clean hands , smooth language , &c. these things are good , but he goes no further , he makes no conscience of secret contemplative wickedness , of the lusts of his heart , and the thoughts of his mind : these things he never enters into himself to mortifie . But that man that is conscionable , so walks with God ; as that a wrie affection , an inward lust after somewhat that is evil , troubles him , and humbles him before God : the vanity of his thoughts in secret cause him to mourn before God : this is a sign of a man that walks before God , and accounts God a Spirit that searcheth the hearts and tryeth the rains : and therefore if ever we will approve our selves to God , let our Religion be practical , and reflect upon our selves , and among other things upon our inward man to set that in order . Secondly , by way of instruction , we see what happy men and women we might be if we were not our own foes , if we could attain this pitch to live without fear that nothing should trouble us , were it not a happy condition ? surely it is a thing feazable , some Saints have attained it in a great measure ; you know David when Ziglag was taken , his wives gone , all the spoyl taken , and the people were ready to stone him , what did poor David ? he can incourage himself in the Lord his God notwithstanding this . So it may be with a poor Christian , his friends may forsake him ; perhaps the world is gone , riches take to themselves wings , it may be his body is crazy and all things are out of order , yet this man can incourage himself in the Lord his God , he can say to himself fear not Saith David , though I walk in the valley of the shadow of death , a doleful condition , yet I will fear none ill , Psal . 23. And in another place , though ten thousand should compass me in on every side I would lay me down and rest . Though the Apostles were watched by souldiers , laid in the stocks , and for ought they knew the next day they should be brought to execution , yet they sing as merrily and sleep as heartily as if they had been on a Throne , and had been Kings in a Pallace . Thus a good conscience will make a Christian happy , if he be not his own foe : but our hearts are intangled with the world and worldly things , that for the most part we see not this priviledge . But I leave that . Next it may serve to reprehend and chide the most of us , yea all , in that we are distracted with fears unnecessary , such as spend our spirits , and consume our precious time , such things as make our lives uncomfortable , and dishonour God , and our Religion and profession , and all to no purpose . Some things we fear a great while before we need , perhaps that we need not fear at all . One faith Lord , what would become of me if I should loose my wife ? if I should loose my children ? or loose my estate ? What would become of me if the times should be hard , if there should be a dear year ? I can scarse bring both ends together now . Another faith , what shall I do when I am old , and cannot take pains for my living ? thus men fear a thousand inconveniences . What need we meet evils half way ? what need we create to our selves such troubles ? sufficient for the day are the troubles of it . But in regard of carnal fear , all things make us afraid more then we need , and the fear of ill oft-times perplexeth a man more then the ill it self that lights upon him . And men of a melancholly disposition they frame to themselves such strange Chimera's , Imaginations of things that perhaps shall never come to pass , and so trouble themselves with a great deal of fear . Thou art afraid of such and such losses , perhaps thou maist die first , and such things perhaps shall never befall thee : labour to prepare thy heart before hand , and then fear them not . I will shew you the inconveniences of this , briefly . First of all , these fears of losses and crosses , and the like , they often bring a great deal of ill to men ; nay it brings a great deal of ill as the natural event and consequent of it , partly by the judgement of God , Isa . 66.4 . I will bring their fears upon them . And that that wicked men fear shall come upon them . This is the way to bring ill upon them , when men will needs be miserable is it not just with God they should ? The Romans will come and take away our Empire , and so it was . Saul was afraid that David should succeed him , and so he did . When men will not learn to live by faith , it is just with God to bring that that they fear upon them , because they dishonour him by unbelief . In the second place it not only brings ill , but it makes the heart unfit for ill when it comes . In the fear of man their is a snare : but in the confidence of the Lord , there is a sure reward . In the fear of man there is a snare : what doth fear do ? It insnares a man , it binds a man hand and foot , and layes him flat before his enemy when he comes , and then his enemy tramples upon him . It so weakens the Spirits and disheartneth a man before it comes , that when it comes he is no way able to bear it . For the fear takes away all the joy and content that a man may take in the present good that he enjoyes at the hand of God , that he cannot enjoy that , because he fears I know not what ill that may come ; and then when that ill comes he is not able to bear it , his spirit is so weak . I might shew much hurt that this fear doth both to the soul , and to the body of man. To the body of man , how doth it weaken and contract the Spirits ? and bring diseases ? and some times death it self ? Fear doth much hurt to the soul , Naturally . Spiritually . Naturally , it weakens a man in regard of the operations of his sonl , that the body is not a fit instrument for the soul to work by . It makes a man do divers things rashly and inconsiderately , and divers things out of incogitancy , that he knows not what he doth ; he is unfit for holy duties , unstable in all his wayes . As he is thus in regard of his place and calling , so in regard of the duties of Gods service , he cannot do these with a quiet heart , with a peaceable spirit , while he is possest with these fears . You shall see almost all the sins in the world come from this fear . What was the reason that Abraham and Sarah did equivocate ? was it not fear ( in that particular ) of men more then God ? and so they put God upon a miracle to preserve Sarahs chastity in the case of Abimeleck . What was the reason that Aaron yeelded to make an Idol for the people of Israel , and so joyned in Idolatry with them ? he was afraid of the people that they might do him some hurt , he durst not trust God with his preservation . So Peter denied his Master out of fear ; What is the reason that a Minister doth not sometimes reprove sin ? that a Magistrate doth not sometimes reform that that is amisse ? It is slavish fear , they will not trust God to maintain them in his own cause . What is the reason that many servants lie , &c. it is out of a slavish fear of their masters . And so in regard of the things of the world , men are inordinately afraid that they shall lose somewhat they possess , and therefore they take indirect courses . Still this slavish fear , and horrour , and distrust of God , it is almost the cause of all sin , as we may observe in the world . This being so prejudicial , in the last place , let us fence our hearts against this fear . By this means we shall honour Religion , and make our lives comfortable , incourage other Saints of God , and draw people to like Religion , when it yeelds such sweet contentment to the souls of men . For do but once again muster together all our enemies , and see if we have cause of fear . For our spiritual enemies . Will any man fear a wounded foe ? for the Lord God hath wounded Satan , and trampled him under our feet , and brought us as Joshua did his Captains , to set our feet upon the neck of principalities , and powers , that through the mighty power of God , we are more then conquerours ; and shall we fear such an enemy as this ? Shall we fear those sins that we are humbled for , and which God hath made as if they had never been ? For the evils of the world : Why should we fear them ? those corrections that are immediatly from God , there is no cause of fear in them . As thus : If God take away thy Wife , or thy Child , or thy friend , or a part of thy substance , what cause of fear is there : Fear not ( faith God ) I will chastise thee in measure , and will not make a full end of thee , ( Jer. 46.28 . ) yet thou shalt not be altogether uncorrected . And then remember , God proportions the correction to our strength , as a Father , not as a Judg : he aims at our amendment , not at our ruin ; If he take away a friend , that we doted too much on : if we set our minds too much on the world , and worldly things , God will deprive us of them , and so by this be all in all to us , and draw us neerer to himself : have we cause of fear ? to fear that that comes from God ? No , will some say , if we fall into the hands of God there is mercy , but the mercies of men are cruel . What if unreasonable men deal with us , have we not reason to fear ill from them ? they are outragious and cruel , they bend their malice against us ; and if the enemy should come and make an in-road into our country , and bring devastation , what should we do then ? I answer , first in all things that fall from men , there is a provident hand of God : therefore faith our Saviour to his Apostles when he would incourage them , faith he , there is a providence even concerning sparrows , there is none of them light on the ground without the providence of God. So , when he would encourage his Disciples against their adversaries , your very hairs are numbred . As if he had said , Almighty God knows how many hairs every man hath upon his head ; he numbers all our joynts , he tells our steps : there is nothing befalls us , but what the provident hand of God is in . And wicked men , the Divel and all his instruments , God hath them in a chain , they cannot go one step further then he gives them leave . Again , consider what God laid to Abraham here ; I am thy shield . In regard of all the evils that men attempt against us , whether in regard of scoffing , or persecution , and open hostility , or whatsoever , God is our sheild . And the Psalmist calls him else-where , our strong tower . You know how it is , if men incounter a strong Tower , the enemy must first batter the Tower about their ears before they can hurt the men . If a man fight with an enemy , he must pierce his shield before he can hurt the man. We may speak it with sacred reverence to the Majesty of God , they must overcome God himself , before they can hurt his people in doing any thing that shall prove in the event hurtful , as long as they keep close to God. The Lord intimated this to the people of Israel : The Egyptians marched , and followed hard after them , to devour them with open mouth , God when he saw that , he removes the pilsar of the Cloud , and set it between them : as if God should have said to them , you deceive your selves , to think to conquer my people , you must conquer me , before you conquer them . So God is our strong Tower , our shield , and our deliverer , and he will find deliverance for his people some way or other , from the evil , or in the evil , or out of it ; as shall turn to our exceeding advantage . For , suppose the worst that can be supposed , that wicked men are let loose on us , to do all that their malice can invent , they can but touch the body , the shell of the soul , and let the prisoner out of doors . Upon this argument Christ incourageth us ; Fear not them that can kill the body , but fear him that can kill both body and soul . As if he should say , Do the enemies threaten death , they promise you life : the greatest advantage , and the happiest day that ever can befall a man that is in covenant with God , is the day of death . Then all they can do , is to kill the body for a while , which God will raise , maugre the malice of the Divel , and all his instruments , and possess the soul of that bliss that is prepared for it . And in regard of Death , why should we fear that ? if we be in covenant with God , the nature of it is changed , the sting is out , and it is become beneficial . But you know the Saints die still . The red Sea swallowed up the Egyptians , but contrariwise to the Israelites , it was a wall of protection on the right hand , and on the left . That then that was the ruin of the Egyptians , it was the protection of the Israelites . So , it is in regard of death , that that is the entrance to the doleful misery of evil men , that is the most blisseful and joyful day to a child of God that can be , for then he rests from his labours , and his works follow him . But notwithstanding all this , it is hard to live without fear , I enjoy many things , I am afraid to lose them , and my children are afraid , and loath to part with me , my heart wavers , and is full of perplexity , how shall I be freed from this ? I know , fear is a natural thing deeply rooted in nature , think not to get the conquest wholly , but by little and little . Labour to get the Spirit of God that is supernatural , that must overcome this : for the strongest resolution of the most resolved spirit in the world will not overcome it , it must be by a power that is stronger then our own , namely by the Spirit of GOD , that we being assured by the Spirit , that God is our portion , and living the life of faith , we may not fear any thing in regard of this world . Secondly , labour to keep our covenant with God : there is an admonition , Numb . 14.9 . Only , ( faith God ) remember you do not rebel against God , and then fear not this people : for God is with you , but he hath for saken them . The righteous is bold as a Lyon , but the wicked fears , and oft-times where there is no fear . What is the reason we are so faint-hearted ? that we fear the loss of the things of this world ? because we are not assured that God is our portion : for if a man were assured , that what he loseth here , God would make up in regard of his presence , that he would be All in all , instead of wife , and goods , and children , and honours , &c. it is impossible that this man should fear the loss of any thing : for he possesseth all in God , and he cannot be lost . In particular labour to strengthen faith , make God our strong Tower , and live by faith , he shall not be afraid of ill tydings ; why ? his heart is fixed , trusting in the Lord , Psal . 1.12 . When men make the things of this world their portion ; when they make riches , and the arme of flesh their portion , that they must rely upon ; here is a reed that will either break , or pierce a mans hand . No wonder that this man fears in all occasions , and extremities , because he forsakes the Lord , and cleaves to the creature . But that man that lives by faith is without fear ; As Peter when he began to sink , faith Christ , Why dost thou fear ? O thou of little faith . The reason he did sink was fear , and why did he fear ? because his faith failed him , he did not lay hold upon God , and Christ . Lastly , let us remember to order our selves aright , in regard of our love , and this will keep us from inordinate fear . For we must conceive that love is the fountain of all other affections ; we love things , and therefore we desire them , if they be absent , and we rejoyce in them if they be present , and we fear the loss of them , to be abridged of them . Now let us order our love aright , in regard of the things of this world , and we shall never fear much : for it is the observation of S. Austin , we fear to lose somewhat that we have attained , or not to enjoy somewhat that we desire ; so it ariseth from love , somewhat that we love and affect , we are afraid of the loss of it , and this is the cause of fear . Now in regard of wealth , a man is afraid he shall not have enough ; he shall not have a competency ; it is because he loves the things of the world too much . A man is afraid of Death , why ? because he loves his body too much . A man is afraid he shall lose his children , or his Friends ; what is the reason ? he loves them too much , too inordinatly . We should labour to love them only in , and for God , and then we shall not be afraid of the loss of them , but shall be content to be disposed in them , and in our selves , as God shall see convenient in his heavenly wisdom . A word for the occasion , and that I will dispatch in a word . You know the occasion of our meeting at this time , and in this place : it is to perform this last rite to the body of a Child that God hath taken lately to his mercy . You see how Almighty God is pleased to dispose it sometimes , even ost-times from the Cradle to the Grave , out of the Swadling-bands to the winding-sheet : God will have it so sometimes : and when it is so , we must lay our hands upon our mouths , and be content with the will of God. For those that are Parents , let all learn this lesson , not to dote too much upon their children ; not to be enamoured too much upon such flowers : you know how soon God takes them away , before you be aware . It is not their wit , or their comliness , or agility , and nimbleness , or healthy constitution , or any thing that can award them from the stroak of death when God sends it : Therefore learn to love them , in , and for God , for his sake , and you shall have no cause to fear the loss of them , or grieve immoderately , when they are taken away ; why ? because they are all alive still to God ; and this tender Babe is not lost , he is but sent before , he is alive still in the presence of God , the soul stillives , and the body shall live , and is in Gods account , Christ hath the charge of it , and will raise it at the last day . That man can lose no friend , that loves his friend , in , and for God : because they live with God , and he shall enjoy them at the last day . Again , as we may mourn for the loss of our friends and children ( or else we were without natural affection ) so we must rejoyce that they have gained : as we have lost them , as they are taken from us ; so they are taken from the evils of the world , from a great deal of sin and misery ; and what that might have been , the Lord only knows ; therefore we have cause to be thankful . And ( beloved ) be thankful too , if God spare any ; if he take one , he might have taken all , and prepare for it too : be thankful for them that are lest . And remember , labour betimes to instruct your children in the fear of God : let it be the first thing we infuse into them , as soon as they be capable : namely , the elements of Christian Religion , holy , and heavenly things , why ? because they may be taken away before we are aware . It may be we have but a little time , but a few opportunities to do good to them . I tell you what our conscience will tell us else , that we have not been so careful to instruct our children , as they have been capable . And this will cut sore , and lie heavy on our conscience : and therefore let us do it betimes . Not only to prevent the Divel , and his temptations : but because you see how suddenly they may be taken away from us in a moment . So Children should be admonished to learn to know the Lord God in the dayes of their youth : how soon that evil day may come we know not ( that the wise man speaks of ) therefore betimes while ye have opportunity do it . And for our own part , let us learn this ; First , when God crops such flowers that rise in the bud ; when he takes away such Children , be thankful to God that he hath given us a longer time , that he hath enlarged our dayes , and prolonged our years ; that he hath given us such a great deal of space , and opportunity , to glorifie him here , to do him service in the land of the living , to get evidence of our Calling and election , and to get assurance of our peace with him . Let us praise God for the length of our dayes , a blessing of God in it self , and a blessing to us if we improve it . Again , every one remember , if Children do die , old men must die , any man may die . For it Death strike such as do but begin to live , then we that have lived long , it is time and reason to expect death , and not to fear it . I speak not this , as if we should be slavishly afraid of death : while we are so our lives are not comfortable . What is the reason that we fear it inordinatly ? because we love our lives , we love our bodies , and the world inordinatly , and not in , and for God. And then by the continual spectacles of mortality , let us be acquainted with death . A vizour , and apparition to a Child , scares him , and he runs from it at the first : but at last he grows throughly acquainted with it , and fears it not : so it is in regard of death , many men will not endure to hear of death , they will not endure to think of it , they will not endure to hear a Funeral Sermon , or to come to the hous of mourning , to be put in mind of their latter end : Death is a strange vizour to these men and women , they are afraid of it , and run from it , but if we did oft think of it , as oft as we think of sin , in the cause of it . And when we feel sorrow , think , here is a harbinger of death . I feel pain in me , ere long I must surrender to the stroak of Death . And as oft as we see spectacles of mortality , to read a lecture of Death . And when we lay our selves down in our beds think of Death . And upon all occasions come to the house of mourning , and think of Death . If the Serpents sting be plucked out , a man may handle it , he is shie at the first ; but after , finding it cannot hurt him , he fears it not . So we have cause to thank God for death , as well as for other things ; thus far ; because he hath changed the nature of it , and made it a sweet passage to another life . And then though God take Children , or friends , or goods , or any thing in this world , he will be our exceeding great reward , he will be All in all to us here , and hereafter . THE RIGHTEOUS JUDGE : OR THE RULE OF JUDGEMENT . SERMON XXVIII . JAM . 2.12 . So speak ye , and so do , as they that shall be judged by the Law of Liberty . VPon the like sad occasion , I have already handled something out of these words . The last thing that I came to was ; That in the day of Judgement God will call both the words and actions of men to account . He will bring their words and their actions to judgement , not only their works , 2 Cor. 5.10 . God will bring every work to judgement ; and so Eccles . 12. He will bring every thing to judgement , whether good or evill . But besides that , he will bring every word to judgement too , even the very vain words of men , of every idle word men shall give account , Matt. 12.36 . And the very rash and passionate speeches of men , what they speak in passion , and repent not of , even those passionate speeches that they thought might have easily been passed by , He that calls his Brother fool , shall be in danger of hell fire , Matth. 5.22 . Then much more those evil speeches against God , Jude 13 , 14. He shall come with thousands of his angels in judgement against all those that have spoken against him . They have spoken against God , they have reviled him , he shall judge them for all their evil , and cursed speakings against him saith the Apostle . They in fury and madness fell to evil and cursed speaking and slighted God and despised him ; therefore he shall come in great glory with thousands of his Angels , to make it appear that he is more glorious then they thought him to be , and he will now stand for the vindicating of his honour , and the manifesting of his glory in such a terrible appearance at that day . Against all those that speak evil , and against all their cursed speakings against him saith the Text , evil speaking against God , is cursed speaking . Because it exposeth a man to a curse , it leaves him under a curse that shall appear at that day to be just against him ; so we see God will bring both words and works , to judgement at that day . And the reasons are . First , because the Law of God binds men in their speeches as well as in their actions . I say the Law that shall judge them doth now bind them in their very speeches as well as in their actions . You have two commandements expresly taking notice of the words of men . The third commandment of the words of men concerning God , he that takes the name of Godin vain , he will not hold him guiltless . And then the ninth commandment of the words of men concerning men . Thou shalt not bear false witness against thy neighbour . Now God that hath made a Law to bind , and to order men in the matter of speech , certainly he will judge men by that Law. You know that Kings and Princes , and Parliaments , and Kingdoms , they make not Lawes in vain , but they are the directions whereby the judges proceed in their course of judgment upon malefactours . So I say Gods Law it is not in vain , it is not a bare direction onely to us in point of obedience , but also the express rule whereby Christ himself will proceed in matter of judgement . Again secondly , there is great reason that words as well as actions should be brought to judgement , because God and men are injured by words as well as by actions . First concerning God , you read of some , Psal . 73. that set their mouths against God , and against heaven . Indeed they can do no more hurt to God then a man that shoots an Arrow at the Sun can hurt the Sun by shooting at him ; but in their intention they set themselves against God in as much as their tongues are set against him . And in Levit. 24.11 . The word there translated to blaspheme , it is in the original , that the man stabbed God , or did pierce God , he offered a kind of violence to the holy name of God. Such sinful speeches as are forbidden in the third Commandment , and do concern the name of God or any of his attributes or ordinances , any thing that is spoken against them , or without due reverence and respect to them , they are there said to be a stabbing of God , in the Hebrew phrase , or a piercing of God , a wounding of God , doing some violence to God himself . Now I say when such wrong and injury is done to God , shall not God take a time to right himself of those that injure him ? Secondly , it is an injury done to men . You know it is a common thing in Law to have actions against men for speeches , they make speeches actions ; they make them lyable to the penalty and censure of the Law for speeches . So the Law of God proceeds according to the very speeches of men , whereby they have discouraged his servants in any kind at any time , in any duty of Religion , and course of his worship , or whereby they have brought an ill report on it . As those spies did upon the Land , therefore , they might not be suffered to go into the Land : So I say when men bring an evil report upon the duties of godliness they shut themselves out of the kingdom of God. So likewise when men make that which is straight become crooked : It is said of Simon Magus that he perverted the straight wayes ef God , that is , he did as much as lay in him to make the straight wayes of God to seem crooked , that as a man that puts a stick in the water though it be straight when it is put in , yet it seems crooked when it is in : So when a man puts colours and shews upon good actions and courses , as if they were folly and indiscretion , and unadvised , and hypocrisie , and vain , or whatsoever is ill , this is to make the straight wayes of God crooked ; to make that that God accounts straight to be crooked , this is a setting against God : therefore Peter saith to Simon Magus , pray if it be possible that the thought of thy heart may be for given thee . So you see Saint Paul speaks to Elymas the sorcerer upon the same ground , Act. 13. Thou child of the divel and enemy to all righteousness , wilt thou not cease to pervert the right wayes of God ? Now I say , here are the words and speeches that men speak against the wayes of God : these are speeches that argue men in a state , whereby they are liable and open to judgment , and exposed to wrath , therefore we should take heed of such words . The use may be to condemn those that make light account of words ; they think they may speak ( it may be ) in rashness , and hastiness , and they may be excused for uttering them , it is there hastiness , and their passion , and it was done unadvisedly , &c. I but the Law of God is transgressed , the Majesty of God is offended , the anger of God is provoked . You know what old Eli said to his Sons ; My sons , if a man sin against a man , man may plead for him , but if he offend against God , who shall plead for him ? I say who shall take up the matter with God in such a case as this , when the offence strikes against God , and his ordinances , and his worship ? Therefore take heed there is much evil , there is life and death ( as Solomon saith ) in the power of the tongue , that is , a man may utterly destroy himself by the very words he speaks unadvisedly ( as he thinks , and will plead for himself ) or passionately and rashly . Again much more doth it concern those that proceed to other kinds of wickedness in the tongue , we instanced in some particular instances then , that we cannot now stand on . We came to direct men to carry themselves in their speech , as David , to set a watch before the door of their lippes , he prayed to God to do it ; And Psal . 39. I said that I will take heed to my wayes that I offend not in my tongue . And then he prayes to the Lord , Psal . 131. to keep a watch before the door of his mouth . He knew well enough that there will be a time , when the words that we think are sleight and vain shall be brought to judgement , idle , unprofitable , frothy talk , much more railing and reviling speeches , most of all the highest blasphemies and execrations , these shall most certainly be brought to a greater censure at the day of judgment . But I will not stand on that I then handled . Now there remains three things more . The first is this , that in the day of judgment God will proceed according to his Law : So speak and so do as those that shall be judged by the Law. I say , In the day of judgment God will proceed with men according to his Law. He will proceed according to his word written : therefore labour that your speeches and actions may be such that they may be agreeable to that , John 12.48 . The word that I speak to you ( saith Christ ) shall judge you at that day . There is not a word that Christ speaks , but it shall judge : he speaks not in vain , he is the judge that speaks . Now you know Christ speaks two wayes . Either in himself , Or , by his Ministers . In himself , and so either that that he spake when he was on earth in his own person ; then all the words that he spake at that time are those words by which he will judge men , as far as they concern morral actions , by those words he will judge men at the great day : for he spake nothing but what was according to his Law. Or else that which he spake in his Apostles immediatly , by a certain and infallible work of the Spirit , directing them to such truth as that they could not err in speaking : now in this Christ still spake in them . The same way Christ hath in speaking to this day : therefore saith he , he that heareth you heareth me , and he that heareth me heareth him that sent me . That which he spake to them , he spake in them concerning all the Ministers of the Gospel . What we speak as Ministers , that is , as men that look to the direction of our Lord ; for we are but Embassadours , and our words are so far of value and power as they are the speeches of our Lord ; and as we speak the word of him whose Embassadours we are . Now I say look what the Minister thus speaks as the Embassadour of Christ to the people , that Christ will confirm at the day of judgement . Now it will appear what we speak as Embassadours , if we speak nothing but what is agreeable to the text of Scripture rightly understood . Therefore mark it , whatsoever sin we denounce the judgement of God against , and urge Scripture for it , it is the very rule that Christ will observe in judging men . Or else that speech could not stand , what ye lease on earth shall be loosed in heaven , and what ye bind on earth shall be bound in heaven , We bind , when by declaring of mens sins , we denounce the judgment of God against such sins , and so pronounce men to stand under the wrath of God that remain in those sins : saith Christ , what you thus bind on earth shall be bound in heaven , that is , Gods act shall ratifie and confirm the same sentence in heaven which we denounce here upon earth by vertue of this word . So when we come to distressed souls , and declare to them that they stand acquitted , and that by the Word of God ; and so as Ministers of the Gospel by vertue of the truth revealed to us , declare that they are freed from the bond and guilt of their sins , upon those evidences of repentance that they manifest : I say , it is ratified in heaven . Therefore you see there is no other way of proceeding , but look as Christs own words when he was upon the earth , so the same that are as his own words , that is , those truths that are drawn from Christs truths have the same power upon the hearts and consciences of men now to cammand them , and shall have after to judge them , as ever they had . But here it may be objected : it should seem that all men shall not be judged by the Law , because there are some men to whom the Law hath never been published : for what shall we say to a great part of the world , that have not yet received the Scriptures : we know that the Scriptures have not been published to a great part of the world : at this day there are many Heathens , many Pagans , that never had the Scriptures ; therefore how shall they be jndged by the Law ? except you say , that only those shall be judged by it , that have been under the preaching of the Gospel , and have had the help of the Scriptures ? We answer , that all man-kind , and every particular man is under the Law , only the Law is not alike expressed to them , it is not revealed alike to all sorts . All have the Law , and the Law written too : but either it is written in the hearts of men , and so it is naturally in the hearts of all the Sons of men . Or else in the Scrptures , and so it is more clearly and evidently manifested in the Churches ; but yet nevertheless in the hearts of men is the Law written , as much as shall be sufficient to condemn them , as we see , Rom. 2.14 . saith the Apostle , If the Gentiles which have not the Law , do by nature the things contained in the Law , they having not the Law are a Law to themselves , and shew the effect of the Law written in their hearts , their consciences accusing , or excusing them before God. The Gentiles that had not the Law , that is , not the Law written in the Scriptures ; yet nevertheless they are a Law to themselves , that is , they have certain principles , certain rules which remain in their natural consciences , whereby they either accuse or excuse , as they do good or evil . And even these do shew that they have a Law that doth bind them , and shall condemn them ; because that when they would not obey even that Law , that is , even those principles whereupon their consciences wrought to accuse or excuse they were sinners against the Law. So that we see no man shall be condemned at the day of judgement but by vertue of the Law : and however all have not the Scripture , yet they have a natural conscience , and the Law written there whereby it accuseth , or excuseth . Howsoever it be true that things are not alike expresly manifested to other people and to us that have the Scriptures , yet they have so much manifested to them as shall condemn them . And the reasons of it are these why it must be so . First , because the Law of God is Gods Scepter , whereby he governs and rules the Church , Psal . 110.2 . he shall bring the rod of thy power out of Sion . The rod of thy power , that is , the Scepter of thy power : that Scepter whereby thou dost authoritatively and by power rule over the Churches : and what is this Scepter ? It is the Word , as we shall see , Isa . 2.3 , 4. The Law shall come out of Sion . So then the Scepter , the rod of the word that is brought out of Sion , is the Law that comes out of Sion , the word of God , the Law of works and the Law of faith ; for both these come out of Sion , the Law of works as far as it is the rule of life ; and then the Law of Faith , both come in to rule the Church of God. Yea , this is the rod of Christs power , therefore he will manifest his power , and make all men subject to it . What power ? There is a power of Christ , such a power whereby he manifests his own greatness and soveraignty over all his creatures ; over those creatures that have not sence , that have not reason ; that is not this Law. But this power here , the Scepter of his power is that whereby he manifests his soveraignty , over reasonable creatures , Angels and men ; therefore if they will not obey him , yet it shall be a Scepter of Iron to crush them in peeces . Therefore we see the very Angels themselves that would not obey the directing commandement of God , the rule of life , in that particular place wherein they were ; they found it a Scepter to crush them down ; and they were cast out of their place for their sin . So likewise men ; you see what the Apostle Peter speaks of those that perished in the time of Noah , because they would not receive the Word preached to them , but they would be lawless and disobedient , or like men that would be under no Law , therefore they felt the force of it in the effect of the Law , in the fruit and penalty of the Law upon them . So I say Christ still rules by power in the Law ; in so much as that when the Law and command prevails not , then the punishment prevails ; and they that will not subject themselves to the Law , they shall be subdued under the punishment of the Law : that is the first thing . Again secondly , it must be that Christ must proceed in judgement according to the Law ; because the Law is the rule . Now you know a rule is a note of distinction , it is that that being straight & right in it self , which doth distinguish and discover things that are crooked . So the Law of Christ , it is a straight rule in it self : therefore whatsoever is contrary to it , is crooked and perverse . And he will declare a righteous proceeding contrary to the unrighteousness of men . How ? by that rule that discovers unrighteousness . How shal Christ appear to be righteous in his Law , except he have a rule whereby unrighteousness shall be discovered ? Now that is discovered by the Law , the right rule , as it is , Psa . 19. The statutes of the Lord are right . Now rectum is index sua oblique , that that not only declares its own excellency , but the unrighteousness , and obliquity of the contrary ; therefore Christ shall proceed by the Law , because that shall most clear his proceedings . For all the world will grant that that is a righteous rule ; Therefore Micah 6.8 . when the Prophet would deal with men that were unrighteous , that would walk wilfully , and rebelliously against God , and then serve him with outward performances , wherewith shall I come before the Lord ? and how before the high God ? he hath shewed thee O man what is good , that is , to do justly , and to walk humbly with thy God. So that now , look what rule it is that shews what is good , that is the rule whereby the righteous Judge will proceed in judgement : Now the Law shewes what is good , he hath shewed in his Law what is good : therefore he gives a brief sum of the Law there , to walk humbly with God , that is the substance of the first Table of the Law : and to do justice , that is the substance of the second Table of the Law ; therefore saith he , he hath shewed thee what is good , this is a righteous rule , that discerns between good and evil . Look what that is that in the directions of life discerns between good and evil , that also in the proceeding of the Judge will clear his justice , either in rewarding the good , or in punishing the evil : therefore Christ must needs proceed according to his own Law in judgement . Thus the point is opened . Now a word or two for application . Is it so that Christ will proceed in judgement by his own Law : then it serves in the first place for the just reproof of those that neglect the Law , that neglect this direction that Christ gives them . Ala●… is it a small matter thus to slight the Law of God ? the Word of God ? why , you shall be judged by this : God shall judge the secrets of all men ( saith the Apostle ) in that day according to my Gospel , Rom. 2.16 . not only that look what he hath spoken of the judgement shall prove true ; but that in the judgement there shall be a proceeding proportionable and agreeable to what he hath spoken in that word that he calls his Gospel . Therefore take heed how you slight this Word , it is a dangerous thing . Saith Solomon , Pro 13.13 . he that despiseth the cammandement shall perish . He that despiseth the commandement , when God hath revealed his will in matter of duty , for the direction of life ( for that he calls the Commandement there ) now if a man come to despise this , he shall certainly perish saith Solomon . When doth a man despise the commandement ? You know to despise is when a man accounts a thing of no force ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , despise not Prophesying . The word is , account it not a thing of nothing , account it not a slight matter . Now you know a man accounts a thing as a thing of nothing when he undervalues it , when he gives it less acknowledgement then it is worthy of . As if a man come to buy a Jewel or a Pearl in the Market , and offer a sleight and small matter for it , he had as good bid nothing , the undervaluing of a commodity , is as the accounting of it worth nothing . In spiritual things when a man accounts the Law of God below it self , that is , when he makes it not the chief direction of his life , then he accounts it as a thing of nothing , and despiseth the Law. For either the Law is somewhat by Gods appointment , or not at all ; if it be somewhat by Gods appointment , then it must have that place that God hath appointed it , or else we give it not any esteem according to the appointment of God , but according to our own Fancy . I say if we give the Law esteem according to Gods appointment , and by vertue of his Word , then we will give it the esteem that God hath put upon it , that is , that it shall rule us in all our actions ; and that it shall be our supream rule and guide , that a man shall account nothing else as the sufficient direction of his life but the Law. Now when men come to this , that they will prefer their own opinions before the Law ; when they will prefer the opinion of other men before the Text of Scripture : when they prefer the customes of the world , before the rule of the Word . This is now to despise the Law , to make it as a thing of nothing . As you see it plain , it is ordinary in Scripture thus to tax men ; as when they would account the traditions of men above the word ; In vain they worship me , saith God , they become vanity themselves for accounting the Law vain . So when they preferred the customes of their fore-fathers equal with the Law , they despised the Law : this mixture , this joyning of other things with it , it is that that the Scripture calls the despising of the Law : Therefore it is a dangerous thing to despise the Law , is it not dangerous to despise the Judge ? the Law shall be your Judge ; that is , the rule whereby the Judge shall proceed . You know it is the aggravation of the fault of a Malefactor , that he not only transgresseth and sinneth against the Laws of the Kingdome , but that he hath despised the Law : if he have been heard to speak any speeches to the contempt of the Law , this is a great aggravation of his sin : how much more shall it be in the day of the Lord ? Mens Lawes are imperfect , and therefore are revoked many times , and repealed , and reversed , but this Law of God is a perfect Law , and therefore it shall never be reversed , it shall never be revoked nor altred . Now for a man to sleight and neglect this in any point or degree it is a high contempt against God himself . That as a man might say of the Jews ; when Christ came amongst them , he offered himselfe to be their King ; but being they would not take him for their King who ( if they had taken him so ) would have been their Saviour ; therefore the time shal come that he will be their Judge and not their Saviour . So I say concerning the Law , the Law now published in the preaching of the Word ; those that will not now take it to be their counsellor shall find it then to be their condemner . If this be a harsh saying , as they speak of the command of Christ , Joh. 6. This is a hard saying , who can bear it ? If the Commandment of Christ concerning obedience seem harsh , then how harsh a saying shall that be , depart ye cursed into everlasting fire ? If it be so hard a thing to stand to the command of the Law , how hard a thing will it be to stand under the penalty and censure of the Law ? Therefore I say , let men take heed , they shall find that even that very faith commanded that they have slighted , it shall prove heavy : they sleighted it in obedience , it shall prove heavy in the judgement and punishment . Secondly , it may serve for admonition , and so to teach us how to carry our selves . If the Law of God be the rule whereby he will judge us . First then look to the law for direction , look to the precept , to the command of God for the directing of our lives . I know not how , but I am sure , by the malice of Satan it is come into the world , into the Church , that some men ( upon pretence of giving the doctrin of justification by grace , and by the merits of Christ the full vertue of it ) would put men off from all obedience , as if therefore we were not to be under the direction of the Law , because we are freed from the Law by Christ . They distinguish not between the penalty of the Law , & the command of the Law : the same Christ that hath freed us from the punishment of the Law ( as many as are in him by faith ) hath subjected us to the command of the Law , and that in his own person ; and not only so but in his own precept . Therefore he became an expounder of the Law , Math. 5. and shewes that the Law is spiritual , that it is a thing that binds the conscience , and would have all men look to the direction of the Law. And the Apostle Saint Paul , then whom no man ever spake more fully of justification by Faith , yet the same Apostle would not have the Law as it is a direction of life abolished ; but would have men so much the more new , as by new arguments and incouragements they are set upon the duties of obedience . But I say , such is the malice of Satan as to draw men upon such grounds as these are ( not rightly understood by them ) to I know not what course of Libertinisme ; and though they pretend a course of obedience to the Law , yet they will not do it as to the Law. Whereas it is evident that the Law is appointed as a curb to our corruption to cure and purge out that . And therefore it is for men to be wiser then God , to ground their actions upon another principle and ground , then God grounds them . Indeed the servants of God do not the actions of obedience simply , because of the Law written in the Scriptures , but they have the Law written in their hearts too , so the Spirit of God is a Spirit that guides them according to the Law , and disposeth them to those actions that are sutable to the Law : yet he never excludes , or puts them from the Law , from subjection to the Law in point of obedience . I say therefore errours creep in amongst men to dream of a liherty from obedience , when the Scripture speaks of a liberty from the Law but in other sences , not in matter of duty . Secondly , let men look to the Law for tryal too , Gal. 6.3 , 4. If a man think he is something when he is nothing , he deceiveth himself : but let every man try himself , and prove his own work . Let him prove his own work : by what shall he prove it ? Why , by the Law. By the Law here we mean the whole Word of God , the Law of works and of Faith. I say let him prove his works by this Law , by the written Word of God. Therefore if a man would now know how it shall go with him at the day of judgement , let him begin to judge himself by this rule before-hand , Let him reason thus , either I shall stand as condemned , or acquitted : if as condemned it is by the Law , therefore ( mark ) so far as I go on in any sin against any known truth of God , so far I stand in the estate of a condemned person . Therefore consider beloved , you do exceedingly wrong your selves , because you do not look thus upon you actions ; you look not upon them as upon things that are transgressions against the Law that shall judge you : and that therefore if the Law of God condemn such actions now , then thou standest as a condemned person by vertue of that Law. Alas , durst men go on without repentance in any course of sin , if they took themselves as condemned men ( in truth ) by vertue of the Law ? There is not any word that thou speakest , but as soon as it is spoken , thou standest in the estate of a condemned man , and if thou interest not thy self in Christ , and come not in , certainly the Law will pass upon it . Therefore seriously consider of this , that there is no evil or particular sin that you go on in , but if the Law condemn it , Christ will condemn it too at the day of judgement . Therefore you must before-hand condemn your selves that you may not be condemned of the Lord , 1 Cor. 11.32 . Judge your selves , and you shall not be judged of the Lord , But yet this remaines a truth still , that he that doth not condemn himself , that doth not take off his sins by unfeigned repentance , he stands a condemned person before the Lord , because he stands condemned in the Law. Therefore I beseech you beloved plead not any priviledg in Christ ; ( I speak this the rather because men use the Gospel to their own destruction , I say plead not priviledge by Christ ) if you go on in the allowance of any sin ; shall we continue in sin that grace may abound ? God forbid saith the Apostle . So I say when a man will come and plead , I believe , and I hope to be saved by Faith , yet nevertheless it may be thou art a swearer , a vain spender of thy time , it may be thou art a neglecter of the duties of the worship of God , and of thy duties towards men , &c. thou art a man in some constant course , in some way of sin or other : I say this shewes thee to stand as a condemned man , and in the state of a condemned man. I say not that such a man shall infallibly be damned , because God may give him repentance that he may come out of the snare of the divel ; but we say he stands for the present in the state of a condemned person , and he is condemned by the Law , and remains so till this be reversed by repentance , till he have sued out this pardon by interresting himself in Christ . Therefore consider this seriously , that there is not that sin in thought that thou committest , not any act of sin whatsoever ; but because of that sin thou art condemned in Law , therefore thou standest in the state of a condemned person for that sin : therefore there must be somewhat done now to take off this . I say a man may have a pardon , and yet if he sue it not out it is of no force , or use to him ; so let no man talk he is a justified person by Christ , but thou must sue out this pardon . Therefore we are taught , upon daily suing , to renew our daily prayers for the pardon of sin . There must be a daily suing out of the pardon , and that upon this ground : so there must be a daily condemning of thy self , and of sin in thy self . Alas what shall become of a world of men and women ? ( I speak not of those that are without , we leave them , they are condemned in the sight of all the world , but ) we speak of those that are now in the Church ; of those that go somewhat forward in the profession of Religion , and hope and are perswaded that they are in a good case , and yet have little care to set things right between God and themselves ; but though such and such actions be condemned by the Law , yet they hope that there is a general mercy that will pardon it , though they never sue out their pardon . I say the Law shall pass on thee till thou do that that concerns thee , to be released from the rigour and sentence of the Law , he that confesseth and forsakes his sins shall find mercy , Prov. 28.13 . This must be done , and so in other particulars ; the Scripture is large in these things , and somewhat must be done by us to sue out this pardon : that though there be an act of pardon in God , a free act , yet there must somewhat be done by us to sue out this pardon for our selves , or else we stand in the state of condemned persons . But these things I leave to your meditations , and so I fall upon the next point , which I will briefly touch , and that is no more but thus : that since there shall be a proceeding in the day of judgement by the Law , wherein mens actions and words shall be brought to account ; therefore , The consideration of the day of judgement , should be an effectual insentive and provocation to stir men to a holy , and conscionable walking in this life . So speak and so do , as those that shall be judged by such a Law. Since the Apostle makes this use of it to direct us both in our speeches , and actions , I say we may learn hence , that the consideration of the judgement to come , wherein Christ will proceed according to the Law , it should be an effectual means to make us careful of holiness and new obedience , so to speak and so to do as those whose words and actions must be brought to judgement . Now that this is so , and is intended so , and hath prevailed with the servants of God , I might prove many wayes . I will rank and order the proof under these heads . First , I will shew you how this hath been a means to draw some to the wayes , and duties of obedience . Secondly , how it hath been the way to direct , and guide others in those actions . Thirdly , how it hath confirmed and strengthned them in those actions : and by this we shall see what it should be to us . Frst , we shall see how it hath been a way to draw men to the actions of obedience . How are men drawn to be obedient ? First , they are drawn from their own sins , from their own evil wayes . Now the consideration of the judgment to come , it hath prevailed , and been used for this purpose , to draw men from their sins . As we see in Eccles . 11. saith Solomon to the young man ; Rejoyce now in thy youth ; it is Ironnically spoken , but now , saith he , that for these things thou shalt come to judgment . That is , let this cool thy courage , and moderate thy excessive joy , know that thou shalt come to judgment . Act. 17.30 . Now ( saith he ) God calls upon all men , every where to repent : because he hath appointed a time in which he will judge the world . He calls men to repentance by this argument , because he will judge the world , and hath appointed a time for it . You know repentance it is nothing else but to forsake our former evils : Now he calls them to repentance , because he will judge the world , and so calls as he draws men from sin . First , he draws men from the world to God by this . You know that even worldly affections hinder men from coming to the obedience of Christ : therefore , saith the Apostle , I account all as dung , &c. Philip. 3.7 . Why ? because he looked for a Resurrection , his thoughts were upon that : and saith he vers 20. our conversation is in heaven , from whence we look for the Lord Jesus Christ . Therefore we are drawn to this holy course of obedience , because we look for Christ from heaven . And then again in the disposing of men to new obedience : there is not only a forsaking of sin , and the world , but besides that , there is an inward qualifying of the heart : Now the heart is qualifyed ; that is , it is fitted by certaine qualities to the service of God , by the help of this consideration , as we see Eccles . 12.10 . You see the sum of all , fear God , and keep his Commandements : for God will bring every work to judgment : Upon this ground he minds them to fear God , which is that quality that disposeth a man to keep his Commandements ; he perswades them upon this ground : because God will bring every work to judgement . Let us have grace in our hearts to serve the Lord with reverenee and fear , Heb. 12. I say , this qualifies and disposeth us to the service of God ; and we are fitted to seek , and to serve God with due reverence and fear , by the consideration of the judgment to come , that he is a God that will judge the world . So in Revel . 14. he would have the Nations to fear God , because he will come to judge the world . So much for the first thing : you see the consideration of the judgment to come , prepares men to holiness . Secondly , besides that , it quickens them to all the actions of obedience , when they are in it : when now a man is in a good course , and his heart is prepared to seek God aright , yet nevertheless there are many temptations , and many corruptions , that sometimes indispose , and unfit his heart again . Now then the consideration of the judgment to come , it serves to revive and quicken the heart to these actions , too . Those of a mans particular Calling . Those of his general Calling . For his particular calling , the Apostle exhorts Timothy , and charged him , before God and Christ , that shall judge the quick and the dead , to be faithful in his ministery ; He would have him faithful in his ministery upon this ground , because Christ will come with his elect Angels , to judge the quick and the dead . And so for our general Calling , Act. 24. I desire to keep a good conscience before God and men upon this ground ; because I beleeve the Resurrection , and so a judgement to come . So in 2 Pet. 3.11 . Seeing all these things shall be dissolved , what manner of persons ought we to be in all holy conversation and godliness ? Why ? all these things shall be dissolved , therefore we had need to be other manner of persons then we are , to be better kind of persons then we have been . Thus , I say , the servants of God quicken themselves to more holiness , upon consideration of the judgment to come . Thirdly , they have been confirmed , and strengthened upon this ground : for when the heart of man is brought to this plight , that he must be ever chearful , and lively , and active in the service of God : yet there are many discouragements , and temptations to draw him out of the way again ; that it may be he may fall , if he have not somewhat to support him , and hold him up : therefore the consideration of the judgment to come , it hath kept the hearts of Gods servants in a good frame , when they have been in it . Saith the Apostle , be constant , and immovable , alwayes abounding in the work of the Lord , for as much as ye know that your labour is not in vain in the Lord , 1 Cor. 15. As if he had said , You know this , that there will a time come when it will appear that you serve not God in vain , therefore for the present be constant in the good you are in : Hold fast that thou hast till I come , saith Christ to the Church of Philadelphia , and let no man take thy crown , Rev. 3.21 . Christ will come , and it is but holding fast a-while , and then the Church shall have a crown ; and the servants of God shall have a crown of glory , an abundant recompence of all that they have done in the service of God , therefore hold fast . Hereupon , Jam. 5. the Apostle exhorts co patience , because they should meet with many persecutions , and oppositions , be patient , for the coming of the Lord draws neer . Bear the injuries that you suffer for the present , and the indignities , and the unkind usage of men , for the coming of the Lord draws neer , when you shall have a plentiful harvest : so he goes on illustrating this by a comparison taken from a Husbandman that waits for a harvest , and then he shall have a plentiful crop , and increase , for all his pains in Winter , and in seed time : so saith he , the Lord will come , and then you shall have a plentiful increase . A word or two for the Use of this . Since this is the Use that the servants of God have made , and that we should make of the Judgment to come , therefore to be more careful in the duties of obedience , and holiness , so to speak , and so to doe , as those that shall be judged . It first shewes the cause of the discouragements of Gods servants , and the prophaneness of the world , is , because they perfectly beleeve not the judgment to come . The hearts of Gods servants would not droup so , they would not be so faint , so dejected , and discouraged , if they beleeved that there were such a judgment to come , wherein Christ will abundantly recompence all their sorrows , and labours , wherein he will bring his reward with him plentifully . Again , the wicked world would not be so prophane as they are : drunkards , and swearers , and Sabbath-breakers , and all sorts of wicked persons , they would not give themselves so to sin as they do , if in truth , they did perfectly beleeve there were a judgment to come ; when all their words , and actions , their company , their time , and every thing shall be brought to account . I say , the cause of all prohaneness is this , here it begins ; men beleeve not the judgment to come . The Apostles were troubled with these kind of scoffers ; Where is the promise of his coming ? So they hardened themselves upon the observation of the continuance of the seasons upon the face of the earth in like manner from the beginning . Well , saith the Apostle ; God is not slack , as men count slackness , but is patient , and forbearing , that men may repent ; but at the last he will come , and come with flaming sire . So , this is certain , whatsoever you think , and put the evil day far off from you , yet there is a judgment coming , wherein all your actions , and affections , and speeches , and your whole conversation shall be scanned , and brought to the rules of this law that you have despised . Therefore let men take heed , and know it is a device of Satan to harden their hearts ; either to think that the law is a dead letter , I mean in respect of the directing use of it , that it is of no use to direct them ; it is a device of Satan to put them off : for they shall find that that law will judge them , that now should direct them . And then again for men to think that there shall be no Judgment , or not such proceedings according to the law : this is a trick of the Divel , to keep men in prophaneness , and hardness of heart . Therefore secondly , if we would grow up in holiness in the fear of God : Let us prefect , and strengthen our faith in assenting to this truth , that there is such a judgment to come , wherein our words , and actions , and all shall be brought to account . Therefore so speak , and so do , as those that shall be judged . Thou art now in company , and thou speakest amongst men ; but thy words are with God , they are written in thy conscience , as it is in Jeremy , upon the Table of thy heart , there they are written : the words that thou hast for gotten seven years agoe , it may be twenty years agoe , and never tookest a course to get them blotted out by repentance , there they are written , and these words shall be brought to judgment , and so many actions as thou hast neglected , therefore look to it . First bewail those words and actions past , as things that else will come to judgement , if thou judge not thy self before-hand . And then again for the time to come , set on a resolution to walk daily , as one that may die every day , and then shall be brought to judgment . Therefore judge thy self daily , renew thy Covenant , settle thy peace on a right ground daily , and perfect holiness in the fear of God daily , as one that expectest a Judgment . Saint Jude condemns those that feasted without fear . They were at their Tables , companying , and feasting , as men without fear . S. Jerome speaks of himself , that whatsoever he was doing , he had a fearful apprehension of the day of Judgment ; Alwayes , saith he , whether I eate or drink , or whatsoever I do , I here the Trumpet , and the voyce of the Arch-Angel saying , Arise ye dead , and come to judgment . Well , I say , do thou so , let this be thy serious thought , and do it not slightly ; but think that this may be thy last word , and thou must be brought to judgment for it : this may be thy last opportunity , and thy last action , and thou must be brought to judgment for that . Do things in this manner , as those that so speak and so do , that they must be judged . Wouldest thou be content to have thy oaths brought before Christ in judgment ? if not , take heed of swearing : for it is judged already by the law : therefore judg , and condemn thy sins in thy self , and forsake them , that thou maist find mercy . Wouldest thou be found guilty of Sabbath-breaking at the day of Judgment ? if not repent of thy former guilt , and be more conscionable of sanctifying the Sabbath after . And so I may say of every sin . Wouldest thou be found an Usurer ? a Deceiver ? unrighteous in any course ? a scoffer ? a prophane person ? Wouldest thou appear before Christ so in judgment ? If not , repent of thy guilt in this kind , that thy sins may be done away , when the time of refreshing shall come from the presence of Christ . And in the mean time set thy self in a contrary course to that thou hast been : do as one that would have Death find thee in a good course : for as death leaves thee , judgment shall find thee . If Death find the in a state of repentance , in a course of reformation of thy evil wayes , judgment shall find thee so too . Let Death therefore find thee as a man interest in Christ , as a man humbling thy soul , abhoring thy self for thy former sins : let Death find thee as a man reforming all those evils that are condemned in the Word , and in thy conscience . Now when I say , let Death find the so , I mean , set about it presently : for how soon Death may set upon thee thou knowest not , whether to night or no : and if this be not now done , if thou set not about it now , it may be too late , thou shalt have no more time , therefore do that now , and go on constantly after , knowing that Death may find thee every moment . Therefore it is that God keeps from us ( upon purpose , as it were ) the certain knowledge of the time of Death , that we may be alwayes prepared for Death . SINNES STIPEND : AND GODS MUNIFICENCE . SERMON XXIX . ROM . 6.23 . For the wages of sin is death ; but the gift of God is eternal life , through Jesus Christ our Lord. THe latter part of this Chapter , from the 12 Verse to the end , is spent in a grave and powerful dehortation of the faithful , from security in sin : against which the Apostle useth sundry arguments . That which he presseth most is drawn from the several ends to which sin and righteousness doth lead men : The end of sin is death , verse 21. therefore that is not to be served : The end of righteonsness is life everlasting , verse 22. therefore that is to be imbraced . Because there is now difference in the manner of the proceeding of these two ends , Death coming from sin as from the meritorious cause , but life from Righteousness , another manner of way : therefore the Apostle adds this Epilogue and Conclusion in the last Verse , plainly shewing , and more clearly expressing the manner of them both : For the wages ( saith he ) of sin is death , but the gift of God is eternal life through Jesus Christ our Lord. In which words we have a description of a twofold service . Of sin in the former clause . And of God , or righteousness in the latter . And how both these are rewarded . The one with death ; it payes us well . And the other with life , which is bestowed by the free gift of God through Christ . These are the two parts , the two general points that we are to consider . First , the wages of sin is death , saith the Apostle . [ Of sin ] That is , of the depravation , and corruption of our nature , and so consequently of every sin , that being not only it self sin , but the matter , and mother of all sin , when sin hath conceived it bringeth forth death , when sin is put forth , whereby he signifieth the general depravation and corruption of our nature , from whence all sin flowes . So it is here . [ The wages ] The word in the original signifieth properly victuals , because victuals was that that the Roman Emperours gave their souldiers as wages , in recompence of their service : but thence the word extends to signifie any other wages or Salary whatsoever . The wages of sin [ is death ] by death here is signified and meant , both temporal and eternal death , especially eternal death ; for it is opposed to eternal life in the next clause of the sentence , therefore that is that that is principally meant , The wages of sin is death , that is eternal death . This for the exposition of the terms . The point to be observed from this first part of the Text is this ; that , Death is due to sin , as wages to one that earns it . To such a one wages is due in strict justice , if a man have a hired servant , he may bestow a free gift on him if he will , if he will not he may choose ; but his stipend or his wages he must pay him unless he will be unjust , for it is the price of his work , and so is due to him that he cannot without injustice with-hold it . After such a manner is death due to sin : the very demerit of the work of sin requires it , as being eraned . God is as just in inflicting death upon sinners for their sins , as any man is in paying his labourer or hired servant their wages : for this is the general plain scope of the Apostles words here . So in the beginning God appointed , Gen. 2.17 . where he told Adam concerning the forbidden fruit , in the day that thou eatest thereof thou shallt die the death . As if he should have said , when thou sinnest , death must be thy wages . The same is repeated , Ezck. 18.20 . where it is said , the soul that sinneth shall die , expressing the wages of sin , it is death , that is the recompence of sin : if sin have his due then death must follow . So the Apostle had shewed before in this Epistle , Rom. 5.12 . that by one man sin entred into the world , and death by sin , so death went over all men , for as much as all men had sinned . All had sinned , therefore all are payed with death . And Saint James shews the consequence and connexion between these two , the work and the wages , he tels us , Jam. 1.15 . that when sin hath conceived it bringeth forth death . All these places are evidences that death by Gods ordinance , by his appointment is the due of sin , as due to it , even as wages is to a hired servant or one that hath earned it . What death is it that is due to sin ? Both temporal and eternal death . I say both deaths ; concerning both which the truth is to be cleared from some doubts . It was the Pelagians errour to think that man should have died a natural death , though he had never sinned : so they thought that the natural , temporal , bodily death , was not the wages of sin . Contrary to the Apostle in the place I speak of , Rom. 5. where he makes that death that goes over all men , ( which must needs be natural death ) to enter by sin , sin brought in death ; no sin , no death at all . But it may be objected , when God told Adam in the day that he eat the forbidden fruit he should die the death , he meant not temporal death there , as the event shewes , for such a death was not inflicted upon Adam in the day that he sinned ; for after he sinned he lived still in the world naturally , he continued living many years after . I answer , not withstanding all this Adam may be said to die a natural death as soon as he sinned , because by the guilt of his sin he then presently became subject to it , and God straight-way denounced upon him the sentence of death , therefore it may be said , he straight-way dyed . As a condemned person is called a dead man though he be respited for a time . Besides the Messengers and Sergeants of death presently took hold of him , and arrested him for sin , as hunger and thirst , and cold , and diseases , daily wasting of the natural moysture to the quenching of life . Indeed God suffered him that the sentence was not presently executed , so to commend his own patience , and to give to Adam occasion of salvation , the promise of Christ being after made , and he called to repentance , by that means to attain a better life by Christ , then he lost by sin . It is objected again , Christ redeemed us from all sin , and all the punishment thereof ; but he did not redeem us from bodily death , from temporal death : for the faithful we see die still even as others do : therefore it is concluded by some that temporal death is not the wages of sin ; for then when we were free from sin by Christ , we should be freed from that . Our answer to this is , that Christ hath freed all his elect , not only from eternal , but even from temporal death , though not from both in the same manner . From temporal death first , in hope of which the Apostle speaking , 1 Cor. 15. saith , The last enemy that shall be destroyed is death , meaning temporal death , at last then it shall be destroyed , mortal shall put on immortality , as the Apostle speaks : but in the mean time it is destroyed in hope , though it remain indeed , and must be undergone , even of the faithful in this life . Howbeit to them Christ hath changed the nature of it , and now they no longer undergo it as the wages of sin , but for other causes . As first , the exercise of their graces , their faith , and hope , and patience , and the rest : all these are exercised ( as in other afflictions so even ) in the death of Gods Children . Secondly , the total removal and riddance of the reliques of sin from which they are not freed in this life : but when they die , then all sin is taken away : for as at the first sin brought death into the world , so to the faithful now death carries it out again . Thirdly their entrance into heaven , and to be at home with the Lord , from whom we are absent as long as we are at home in these bodies . Fourthly , to prepare their bodies for renuing at the last day , that is done by death : for as a decayed Image or statue must first be broken that it may be new cast , so these bodies of ours must be broken by death , that they may be cast into a new mould of immortality at the general resurrection . But here as some sin remains , so death remains , though we be in Christ , yet we are still in that estate wherein , it is appointed to all men once to die . Thus even temporal death is left to the Children of God to be undergone , before they come to heaven . It is left to them I say , and that justly in respect of the remnants of sin , yet they undergo it no other way , but for their own good and benefit . However temporal death in its own nature to an unbeleever , is the wages of sin . And as temporal , so eternal death : for when God told man that in the day he finned he should die the death , he meant not only temporal but eternal death , he meant that principally , as I shewed before , in that the Apostle opposeth it to eternal life in the next clause of the sentence : Now Christ hath freed all beleevers actually from eternal death . But how eternal death should be the wages of sin , may be doubted : because between the work and the wages there must be some proportion , that seems not to be between sin and eternal death : for sin is a finite , a temporal thing committed in a short time , and that death is eternal . Now to punisha temporal fault , with an eternal punishment , it seems that it is to make the punishment to exceed the fault , and that is against justice . But for an answer to this doubt , we must know , that however sin considered in the act , and as it is a transcient action it is finite , yet in other respects it is infinite , and that in a threefold consideration . First , in respect of the object against whom it is committed : for being the offence of an infinite Majesty , it deserves an infinite punishment : for we know oftences are reckoned of for their greatness , according as the greatness of the person is , against whom they are committed . If he that clips the Kings coyn , or deface the Kings Arms , or counterfeit the broad Seal of England , or the Princes privie Seal , ought to die as a traytor , because this disgrace tends to the person of the Prince , much more ought he that violates the law of God , die , the first and second death too , because it tends to the defacing of the Image , and the disgracing of the person of God himself , who is contemned and dishonoured in every sin . Secondly , sin is infinite in respect of the subject wherein it is , the soul of man. Seeing the soul is immortal , and of an everlasting substance , and that the guilt of sin , and the blot together stain the soul , as a crimson , and skarlet die upon wooll : and can no more be severed from the soul then the spots from the Leopard : it remains as the soul is eternal , and as that is everlasting , so sin is infinite in durance , and continuance , and deserves an infinite wages , and punishment , which is eternal death . Thirdly , it is infinite also in respect of the tie , between the desire , and endeavour of an impenitent sinner : for his desire is to walk on still in sin , and except God cut off the line of life , never to give over sinning : but he would run on infinitely , committing sin , even with greediness . And it is reason that as God accepts the will for the deed in godliness , so he should punish the will for the deed in wickedness : if we sin according to our eternity in our will and purpose to sin , God will punish us according to his eternity : it is just , that they that would never be without sin ( if they might have their own will ) should never be without punishment . Thus we see eternal death is the wages of sin , though sin be committed in a moment , though it be a transcient action in it self , yet it is just with God to give it the wages of eternal death . So you see Death , both temporal and eternal is the wages of sin . We come to the Use of the point , being thus declared . First , it teacheth us ( contrary to the Doctrine of the Church of Rome ) that original lust , and concupiscence in the regenerate is a sin : for how else should God be just in inflicting temporal death upon infants that are regenerate ? actual sins they have none ; and if they have no original sin neither , then God should inflict the wages of sin , where there were no sin , which connot be , because there is no iniquity with God. Therefore certain it is , that after regeneration , this original lust , though the guilt of it be taken away , yet as sin it remains , the substance of it still remains , and will as long as we live in this world . For it is in us , as it is well compared , as the Ivy is in the wall , which having taken root so twines , and incorporates it self , that it can never be quite rooted out till the wall be taken down : so , till body and soul be taken a sunder by death , there will be no total riddance of Original corruption , and the depravation of our nature , it is still in us , as appears by the temporal death , even of the best Saints , of those that are most sanctified in this life , it shews there is remainders of corruption in them still : for if there were not sin , there would not be the wages of sin : there would not be death , if there were not sin . Secondly , the Use of it is to take away a fond Popish distinction of mortal , and venial sin : they teach some sins to be venial ; that is , such sins as in their own nature deserve not death , whereas the Apostle here speaking of all sin in general , he saith , the wages thereof is death . And how can it be otherwise when all sin is the transgression of the Law , and Saint John defines it , and all transgression of the Law deserves , and is worthy of the curse , which is both the first and second death , for Cursed is every one that continueth not in all things that are witten in the book of the Law to do them . There is no sin then , but it is worthy of death , therefore there is no such venial sin as they dream of . We deny not , but that some sins are venial , and some mortal in another sence , not in respect of the nature of the sin , but of the estate of the person in whom the sins are ; so we say all the sins of the Elect are venial , because they either are or shall be pardoned . And all the sins of reprobate persons are mortal , because they shall never be pardoned . It is the mercy of God ( and not from the nature of the sins ) that makes them venial : for otherwise every sin in it self considered ( be it never so small ) is mortal : for if it work according to its own nature , it works death of body and soul . It is a foolish exception that they bring against it , that thus we make all sins equal ; and that we bring in with the Stoicks , a parity of sin , because we say all are mortal . It is a foolish cavil : for it is as if one should argue , because the Mouse , and the Elephant , are both living creatures , that therefore they are both of equal bigness : Though all sins be mortal , they are not all equal , some are greater , and some are lesser , according as they are extended , and aggravated by time , and place , and person , and sundry other circumstances . Suppose one should be drowned in the middest of the Sea , and another in a shallow pond : in respect of death all were one , both are drowned : but yet there is great difference in respect of the place , for depth , and danger . So there is great difference in this , though the least sin in its own nature be mortal , as the Apostle saith here , the wages of it is death . Thirdly , seeing the wages of sin is death , it should teach us what Use to make of death , being presented before our eyes at such times as this : hereby we should call to remembrance the grievousness of sin that brought it into the world : by the woful wages we should be put in mind of the unhappy service . Had there not been sin , there would have been no death : upon the death of the soul came in the death of the body : first the soul died in forsaking God , and then the body died being forsaken of the soul : the soul forsook God willingly ; therefore it was compelled unwillingly to forsake the body . This is the manner how death came into the world by sin , therefore death must put out sin . That housholder , when he saw tares grow among his wheat , he said to his servants , the envious man hath done this : So whensoever thou feest Death seize upon any , say to thy self , sin hath done this : this is the wages of sin : and if man had never sinned ; we should have seen no such thing . Fourthly , this must deter us from sin , since it gives such wages . Indeed the manner of sin is for the most part ( if not alwayes ) to promise better , but it is deceitful , and this is the wages it payes thee . The wages of sin is death . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated wages , some take it quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the evening , because wages are paid in the evening . So the morning of sin may be fair , but the evening will be foul when the wages come . At the first sin may be pleasing , but remember the end , the end of it is death . Like to a fresh River that runs into the salt Sea , the stream is sweet , but it ends in brackishness and bitterness . Or like to Nebuchadnezzars Image , the head was gold , but the feet were of clay . Or sin may be compared to that Feast that Absalom made for Amnon ; there was great chear and jollity , and mirth for a while , but all closed in Death , in bloudshed , and murther . It deales with men , as Laban dealt with Jacob ; he entertains him at the first with great complements , but used him hardly at the last . Or as the Governour of the feast said , Joh. 2. All men in the beginning set forth good wine , and then that which is worse : so sin gives the best at the first , but the worst it reserves for the last . This should keep us from every sin , though it seems never so pleasing , and never so sweet to us , remembring that the worst is still to come . We read that when the people saw that Saul forbad them to eat , though they were exceeding hungry , yet not one of them durst touch the honey for the curse , though they saw it : so the pleasures of sin may drop as honey before our eyes , but we must not adventure to taste of them , because they are cursed fruit , and because of the wages that will follow . Never take sin by the head , by the beginnings , as the greatest part do ; but take it as Jacob took Esau , by the heel ; look to the extream part of it ; Consider thy end , and thou shalt not do amiss . Jezabel might have allured a man , when having painted her face she looked out of the window , but to look upon her after she was cast out , eaten of doggs , and nothing remaining but her extream parts , her scull , and the palms of her hands , and her feet , it could not be but with horrour : so sin may allure a man , looking only on the painted face , in the beginning , but if a man cast his eye upon the extream parts , it would then affright , and deter him , for the wages , the end of it is death . What a world of people run blindly , and desperately on , they turn to the race of sin , as the horse to the battel without fear , as if the Psalmists Tremble , and sin not , were rather . sin and tremble not . Whereas we have great cause every one , to tremble at the least motion of sin in our selves , to which so dreadful , and woful wages is due . Lastly , for this point , so many of us as have repented , and have already left the service of sin , we must hence learn , as to be humbled in our selves , considering what danger and misery we have escaped ; so to be more thankful to Christ , that hath freed us from so wretched wages due to our sins , and that by taking the whole punishment upon himself . For we must know ( beloved ) that the best of us , by nature are children of wrath , as well as others : the stipend that we have earned is eternal death , and surely it hath been payed to us , nothing could have kept it from us , but only the satisfaction of Christ , coming between Gods justice and us . Think we then if we can , what misery it is that we have escaped ( as many of us , I mean as be in the state of grace ) we have escaped death , the hurt of temporal death , we have escaped eternal death . What is that ? a separation from the blessed presence , and glory of God : destruction of body and soul for ever , unutterable torments , company with the divel and his angels , and the rout of reprobates : darkness , blacker , and thicker then that of Egypt , Weeping and wayling , and gnashing of teeth in the infernal lake ; that worm that never dies , and the fire that never goeth out . This is the wages of all sin : and that it is not rendred to all sin , and to all sinners , the cause is only this , that the payment hath been already exacted of Christ in the behalf of all true beleevers ; therefore in their own persons they are discharged : how infinitely are we bound in thankfulness to him ? and how careful should we be to walk worthy of it ? resolving never to return to the service of sin again , but to make it our whole study , that we may please and honour such a Redeemer , that hath redeemed us from such misery as this ; that we may please him : for we had deserved eternal death , as well as others , and he hath not only freed us from that , that we had most worthily deserved , but most freely also bestowed that upon us , that we could never deserve ; for so it followes in the next point . The gift of God is eternal life through Jesus Christ our Lord. That is the second thing to be considered , the reward of the service of God. You have heard of the reward , the wages of sin . Now the reward of the service of God is eternal life , it is called life . There is a twofold life belongs to men . The one is natural , and is common to all , good and bad in this world . The other spiritual , proper to the faithful , begun by the union of God , and the soul , and maintained by the bond of the spirit : and this life hath three degrees . The first is in this life unto death ; and it begins when we begin to beleeve and repent , and come to a saving knowledge of God , and of his Son Jesus Christ : as it is said , This is eternal life to know thee to be the very God , and whom thou hast sent Jesus Christ , Joh. 17.3 . The second degree is from our death to our resurrection : for in that time our souls being freed from our bodies , are withal free from all sin , original , and actuall . Thirdly , after the Resurrection , when body and soul shall be reunited , we shall have immediate communion and fellowship with God , and so enjoy a more perfect and blessed life then ever 〈◊〉 could here . And this spiritual life , with all the three degrees of it , is the life here spoken of , especially the last degree , the perfection of it in heaven . It is called eternal life , because it shall never end ; For a thing is said to be eternal three wayes . First , which hath neither beginning , nor end , so God alone is eternal , and none but he . Secondly , which hath no beginning , and yet shall have an end : so Gods decree is eternal , for it never had a beginning : yet when all things decreed are fulfilled , it shall have an end . Thirdly , which hath a beginning , but never shall have end , and so the life of Gods Saints had a beginning , as all created things have , but it shall never have an end ; and this eternal life , it is called here . The gift of God through Jesus Christ our Lord. Because we cannot deserve it , but it is given , and bestowed on us freely for Christ . So then the point of observation from the latter part of the words is this ; that , Our salvation it is the free gift of God , given us only for the merits of Christ . For observe I beseech you the Apostles words , when he had said , The wages of sin is death , he doth not add , and say , but the wages of righteousness is eternal life , but he calls that the gift of God. To make us understand saith Damascene that God brings us to eternal life meerly for his own mercy , not for our merits , or else surely the Apostle would have made the latter part of the sentence , answerable to the former . But here perhaps some may ask why eternal life should not be the wages of righteousness , as well as death the wages of sin ? I answer , because there is not the same reason between sin and righteousness . For first , sin is our own , it merits it , but righteousness is none of our own , it is the holy Ghosts and it is due to God. Then again sin is perfectly evil , and so it deserves death , but our righteousness inherent is not perfectly good , it is imperfect in this life , and nothing that is imperfectly good can merit ( as wages ) eternal life : therefore the Apostle makes such a manifest difference between them , he calls death , the wages of sin , but eternal life , the gift of God , it is the free gift of God through Christ . Indeed eternal life sometimes , many times in Scripture is called a reward . But there is a reward of mercy as well as of justice . Nay God is said sometimes to reward his children in justice . How is that ? Though the reward come originally from mercy , yet accidentally it comes to be justice , thus , because God hath tyed himself by promise to reward , now promise is debt from a just man. Thus the Lord may be accounted a debtor . How ? saith Saint Austin , as a promiser , if he had not promised eternal life , otherwise he ows us nothing at all , much less eternal life which is so great a thing . Yet it may be doubted , how eternal life is the free gift of God , seeing it is given for the merits of Christ , as it is here exprest the gift of God through Jesus Christ our Lord , that is , for the merits of Christ ; now a man that gives a thing upon merit , he gives it not freely . I answer it is free in respect of us ; whatsoever Christ hath done we did not merit it . If it be replyed , Christs merits are made ours , and we merit in him , and so it cannot be free . I answer , this reason were of force if we our selves could procure the merits of Christ for us , but that we could not do , but that also was of free gift , Ioh. 3. God so loved the world that he gave his onely begotten Son , that he that beleeves in him should not perish : he gave him freely , of free gift ; so that though eternal life be due to us by the merits of Christ , yet it is the free gift of God. I will stand no longer in proving the truth of the Doctrine . I come to the application and use , to conclude with the time . First , it serves to confute our adversaries of the Church of Rome in the point of merit . They look for heaven and eternal life as wages , we see the Apostle teacheth us otherwise , that eternal life is not given in that manner , but another manner of way ; It is not given as wages , it is the free gift of God. And in Rom. 8. he saith , that the sufferings of this life is not worthy of the glory that shall be revealed : all our sufferings , all our works they are not worthy of the glory of God , we connot properly merit them . This was the constant Doctrine of the primitive Church : that a good life when we are justified , and an eternal life when we are glorified ; they all grant that all that is good in us is the gift of God ; that eternal life is not a retribution to our works but the free gift of God. When God crowns our merits , he crowns nothing else but his own free gift : these and many other sentences we find among the ancient Fathers , plainly convincing our adversaries , that in this point they swerve not only from Scripture , but from all sound antiquity . Secondly , then to come to our selves , this should humble us in respect of our own deservings ; do all the good thou canst , take heed it do not puff thee up , think not to merit heaven , alas thou canst not do it : for what is it to the Almighty , ( as it is said in Job ) that thou art righteous ? Thy well doing extends not to him , thou canst do him no good , therefore thou canst look for nothing at his hands since thou canst do him no good : but all that thou dost in his service , it is not for his but for thy good , yet he commands thee , and thou art bound to do it , but all thou canst do is no more then thou art bound to do . Therefore when thou hast done all that thou canst , acknowledge thy self to bean unprofitable servant , and thou hast done no more then thy duty . If thou hast many good works , yet thou hast more sin ; and the least sin of thine in the rigour of justice , will deprive thee of thy interest in God. Therefore thy appeal must be to the throne of grace , and thy only plea must be that of the Publican , every one of us , God be merciful to me a sinner ; when we have done all we can , it must be mercy , and not any merit of ours that must bring us to heaven . Thirdly , here is comfort for the children of God , in that this inestimable treasure of eternal life is not committed to our keeping , but God hath it in his keeping . It is his gist , it is not committed to the rotten box of our merits , then we could have no certainty of it , the devil would easily pick the Lock ; yea without picking he would shake in pieces the crazy joynts of the best work we do ; he would steal it from us , and take it away , and deprive us of this excellent benefit : but the Lord hath dealt better for us , he hath kept it in his own hands , he hath laid it up in the Cabinet of his own mercy and love that never fails : for with everlasting mercy he hath compassion on us , Isa . 54. he loves us with an everlasting love . It is his mercy that we are not consumed , because his compassions fail not : and whom he loves he loves to the end . It is laid up in the mercy of God , he will have it his gift ; lest we should keep it , and it should be lost , he hath reserved it in his own hands . Therefore in temptations when they drive us to doubt of our attaining of eternal life , let us cast our eye upon the keeper of it , it is the Lord , he is wary to discern , and faithful to bestow it : therefore let us comfort our selves and say every one of us as Saint Paul , 2 Tim. 1.12 . I know whom I have trusted , and I am perswaded that he is able to keep that which I have committed to him against that day . Lastly , seeing eternal life is the free gift of God , it must make us thankful to him for it ; which we should never do , if we deserved it ; doth a master thank his servant for doing his duty ? So , if we did think heaven were our due , we should never be thankful for it . Pride is a great enemy to thankfulness ; therefore the way is to humble our selves , and to consider that we deserve no good thing at Gods hands , then we will take this great benefit at Gods hands most thankfully . Especially when we consider , it is all that God requires of us , as he saith , Psal . 50. Call upon me in the day of trouble , I will hear thee and deliver thee , and what shalt thou do ? Thou shalt glorifie me . Glorifying God , and being thankful to him , is all the tribute we are to pay to this our royal Lord ; and shall we deny him this ? It is a small benefit that is not worth thanks ; We set eternal life at too low a rate , if we forget to be thankful . There was never a precious Jewel afforded so cheap as eternal life for our thankfulness . If we did know what it were to want it , we would give ten thousand worlds rather then be without it . Therefore as Naamans servants said to him concerning his washing in Jordan , if the Prophet had commanded thee a greater thing , wouldest thou not have done it ? So if God had commanded us a great matter for eternal life we should have done it ; how much more , when he saith take it , and be thankful ; be but thankful . Thus I have described to you this twofold service , the wages of sin , that is death , temporal , eternal : The service of righteousness , the wages , and reward of that , eternal life , which is not wages but the gift of God. So that I may now say to you as Moses did to Israel , Deut. 30.19 . Behold I have set before you life and death , cursing and blessing . Therefore choose not cursing , chuse not sin , nor the wages thereof , it is death : but choose life , that you and your seed may live . If we follow sin , the wages will be death ; if we apply our selves to righteousness in the service of God , our reward shall be eternal life , not that we deserve it , but that it is the pleasure of our heavenly Father to bestow it upon us , For the wages of sin is death , and the gift of God is eternal life , through Jesus Christ our Lord. THE PROFIT OF AFFLICTIONS : OR , GODS AIM IN HIS CORRECTIONS . SERMON XXX . HEB. 12.10 . For they verily , for a few dayes chastned us after their own pleasure , but He for our profit , that we might be partakers of his holiness . THere are two things ( among many others ) eminently in Jesus Christ , which declare him to be an all-sufficient Saviour of his people ; and these the Scripture frequently setteth forth unto us in a most sweet conjunction , Righteousness and strength : So the Prophet , Surely , shall one say , in the Lord , have I Righteousness and strength . There are two things likewise in a Christian , which are of eminent sufficiency , in order to his salvation , and his possession of the Glorious Inheritance , purchased by this Saviour ; Faith and Patience ; often spoken of severally , and in particular , but withal jointly and together , as might be manifested by the allegations of Scripture ; as , be not slothful , but be ye followers of them , that by Faith and Patience inherit the promise , &c. Concerning these two which are so eminent in the called of God , and are sufficient in order to their possession of the purchased inheritance ; as the Scripture abundantly treateth of , so most frequently in the Epistle , and more especially , in the 10 , 11 , and 12. Chapters . In the latter end of the tenth Chapt. you have the Apostle there , first dogmatically handling the doctrine of Faith , as the necessary means to attain everlasting life , and as the principall conducement to the possession of glory , and to the saving of the soul ; The just shall live by Faith. In the beginning of the eleventh Chapter , he sheweth the absolute necessity of Faith , to an acceptable walking , and well-pleasing of God ; For without faith ( vers 6. ) it is impossible to please God : and the whole Chapter is further spent in setting down the glorious Examples , of Abel , and Enoch , and Noah , and Abraham , and the rest of the Elders , eminent for then Faith , by which ( saith he ) they received a good report : All whom , did worthily in their dayes , and are now become famous to posterity ; standing out to this day , also many living voyces , calling upon us to become followers of them , that we might together with them , be at length made partakers of the glorious inheritance of the Saints in light . The Apostle , have spoken much to this purpose , goeth on , to that other grace we spake of , so necessary to the constitution of a Christian , and to the enabling of him to a well and faithful managing of his Calling , and condition , and that is Patience . Propounded by way of exhortation in the first part of this twelfth Chapter ; and urged with respect to the necessary uses of it , both concerning duties done , and afflictions to be endured , in the verses following . First with respect to duties , which the Apostle propoundeth under the Metaphor of running in a race ( for such is the course of a Christian life ; which the Saints of God are called to the finishing of ) Let us run the race that is set before us ; and run with Patience . Secondly , it is urged with respect to sufferings , and that of two sorts , from men , from God. From men , from whom the faithful are to make account of sufferings in divers kinds , in shame and derision , in proud and insolent contradictions , and ( according to their power and opportunity ) in bloudy persecutions , You have not yet resisted unto bloud , vers . 4. From God : and here the Apostle is more large , urging his exhortation to Patience , and a quiet applying of our selves to God , according to all the states and conditions he is pleased to bring us unto , and according to all his several administrations towards us ; very strongly , labouring to fasten it in the hearts of the Saints of God , as a nayle in a sure place ; first alledging that same passage of Solomon in the Proverbs ; My son , despise not thou the chastening of the Lord. And then he further strengthneth his exhortation by invincible arguments . ( I do but touch upon these things , hast ening on to the main thing I intend ; only desiring to give you a plain , and brief Analasis of this Scripture , with the context of it . ) The Apostle ( I say ) driveth on this exhortation by strength of argument ; And that first of all , by propounding to the godly , that whereas the Lord is pleased , to exercise them with afflictions ; to make them drink many times of a cup of bitterness , yet they have reason to be quiet and patient , because this way the Lord giveth a proof of his love to his children : and those that are wise and godly , will be glad ( they have reason so to be ) that God should take such a course with them , as whereby he may give them a demonstration of his dear love and affection : Now herein the Lord evidenceth his love and affection to his people ; for all the afflictions and chastisements that he exerciseth them withall , flow from his love , and are as fruits thereof , For ( saith he ) whom the Lord loveth , he chasteneth , and scourgeth every son whom he receiveth , vers . 6. Secondly , he propoundeth it to their consideration as a course wherein the Lord giveth an evidence of his peoples adoption : For , what son is he whom the Father chasteneth not ? But if ye be without chastisement , whereof all his children are partakers , then are ye bastards and not sons , vers . 78. Now the godly should be glad , to have the Lord take such a course with them , and so to order out his administrations concerning them , as that they may have some comfortable evidence to their souls , that they are his adopted ones , and such as he will one day acknowledge for to be his children . But thirdly , and that which more concerneth our present purpose : the Apostle urgeth his exhortation by a comparison that he frameth , between God , the Father of spirits , and men , that are fathers of our flesh : we have had fathers of our flesh , and they verily , for a few dayes chastened us , and we gave them reverence ; shall we not much rather be in subjection to the Father of spirits and live ? they chastened us for their pleasure , but He , for our profit , that we might be partakers of his holiness . Wherein you see the comparison is laid out in several particulars ; and the preheminency , the advantage of the comparison is given to God ; for so is the scope and intent of the Text. It lieth thus briefly ; First , We have had fathers of our flesh , and God is the Father of Spirits ; if we have been contented to undergo the discipline of our earthly fathers , much more have we reason quietly and patiently to submit our selves to the proceedings of the Father of our spirits . Secondly ; They for a few dayes chastened us , and we gave them reverence ; it is but a few dayes neither , that the Father of spirits meaneth to keep us under his discipline : suppose it be all our time , and perhaps it shall be so , yet all that is , but the time of our minority ; and therefore if we have been content to submit to our earthly parents , their discipline for a few dayes , shall we not much more be in subjection to the Father of spirits , to his chastisement , though it be for our life-time ? for the disproportion is infinitely greater between the time of this life , compared with the state of maturity and ripe age which the Saints shall come to hereafter ; and the time of our minority and child-hood , compared with the state of full age and man-hood in this life ; for alas , how short are our dayes ! they are spent , even as a tale that is told . But lastly , that the Apostle might over-power the spirits of the godly , and quiet their minds , and make them compose themselves to a patient waiting upon God , and a willing submission to whatsoever condition he shall bring them into ; Our earthly parents ( saith he ) according to their pleasure , and many times in the strength of passion , and with over-much unadvisedness and heat of bloud , not so much respecting the weak condition of their children , chastened us ; but he , that is , our heavenly Father , the Father of spirits , for our profit ; and what profit ? that we might be partakers of his holiness . This is an Argument ( I conceive ) very sutable to the occasion of our meeting together at this time , in regard of those whom more especially , and neerly it concerneth , the Parents of this deceased young Gentleman ; whom the Lord is pleased now deeply to afflict , and to reach out to them a bitter Cup ; I shall endeavour therefore to speak somewhat in this Argument : And though it concerns them in a more special manner ; yet , it is a meditation , that concerns us all to take knowledge of ; and such a one , as if we belong to God , and that the Lord hath a purpose to bring to heaven , we shall have occasion in our time , to make often use of . Passing over therefore other things , let us come to consider of this latter part of the verse ; and of the latter part of the comparison here framed by the Apostle , in order to the strengthning of his main Argument , whereby he urgeth his exhortation , to the patient bearing of those Afflictions that God shall be pleased to exercise us withall : Our earthly Parents for a few dayes chastened us after their own pleasure , but He , the Father of our spirits , for our profit , that he might make us a partaker of his holiness . In the words themselves , we have to consider these particulars : And the main pillars of our discourse for the present ( letting passe the rest ) shall be these severals . First , we are to take knowledge of this point in the general , viz. That God Almighty is graciously set to procure , and further the good and profit of his people . Secondly , and more particularly , That in all the afflictions and chastisments he bringeth upon his people , his eye and aim is at their good . Thirdly ; The great profit , and benefit that God aimeth at , and intendeth to his people in all his fatherly administrations , especially of castigation , is , that be might make them partaker of his holiness . I begin with the first , and the more general point . You see the Text importeth it plain enough , that God Almighty is graciously set , for to procure , and promote , and further the good , and benefit , and profit of his people , of such as fear his name , of such as he is pleased to receive for his own : his heart ( I say ) is set upon them to do them good , he is studious of their profit , he hath a due respect to their benefit , in all his dealings and administrations to them . Next to his own glory , ( which is dearest to him of all things else , and good reason too , for that is better then salvation and eternal happiness . But I say next to his own glory ) and the glory of his beloved Son Jesus Christ ; the main thing that he aimeth at , is , that he might make his people happy with him ; and that they might be every way profited , and advantaged both in soul and body ; and furthered to eternal happiness . This will appear to us , if we consider first , The ordinances of God , which he hath appointed in order to his peoples good . Secondly , if we consider his commandements and impositions . And , Thirdly , if we consider all his various administrations toward them . All which will clearly manifest to us , that Gods aim in all , is , at the profit and benefit of his people . I shall touch but upon some particulars , and on them neither I shall but onely glance ; because I would keep my self within the compass of the time . First , consider the Lords ordinances that he hath provided for his people , and calleth them out to give attendance upon ; they are all with respect to his peoples profit , and an eye to that . As for instance ; That great Ordinance which God hath set up in his Church , namely , that of preaching , and dispensing of the sacred misteries of the Gospel ; it is with respect to his peoples profit ; To open their eyes , and to turn them from darkness to light , and from the power of Satan unto God , that they may receive forgiveness of sins , and an inheritance among them which are sanctified by faith in Christ ; That they might be brought into the fellowship of this mistery , and be inriched with all the treasures of the Gospel , And the Apostle saith , that all Scripture ( which this ordinance of Preaching is to be conversant about , that Scripture which we are to break abroad among you this way ) it is profitable ; Profitable for Doctrine , for reproof , for instruction , for correction ; and it will make the man of God perfect ; So profitable , as that it is able to perfect a man , to make him wise to salvation ; and we need no more wisdom . The like might I speak concerning the Sacrament of the Lords Supper ; It is instituted of God with an eye to his peoples benefit , that they may come to be made partakers of that profitable flesh and bloud ( for so I may justly call it ) of the Lord Jesus , It is not the bloud of Bulls and of Goats ; it is not the bloud of all the men in the world , that is profitable for such purposes , as the pacifying of the wrath of God , the quenching of the flames of his displeasure , the purging of the conscience from dead works ; of those we may say as David in another case , what profit is there in my bloud ? But there is profit in the bloud of Christ , and with respect to that , this ordinance is provided in the Church , that the people of God , attending thereon according to his institution may come to be made partakers of the vertue and benefit thereof ; having the remission of their sins , thereby sealed up to their consciences , through faith in that bloud . The like Instance might I give of Prayer , and the rest of those holy ordinances which God hath set up in his Church ; but I will name no more , lest I be prevented . Onely by the way consider this : Most unworthily do we deal with God , with Preaching , with the Sacrament , and with all these holy ordinances , if so be we do not reap profit , and benefit by them : A soul that liveth unprofitably under the dispensation of these , doth but take the name of God in vain : Every time we come to hear the Word preached , and to attend upon the Sacrament , and go away from them , no better then we were when we came to them , we take the name of God in vain ; and deal unworthily with these holy things : They are given to profit with , and we shall but encrease our own guiltiness , if we be not profited by them . But I say ( brethren ) this is that which God hath respect unto in all his provisions for his people , in the Institution of all his ordinances ; their profit and benefit : and when he findeth any ordinance that is not for the benefit of his people , though they be of his own institution , yet he takes them away ; therefore the Apostle speaking concerning the Mosaical Rites and institutions of the Ceremonial Law , he calleth them unprofitable , and beggerly rudiments , and so God himself counted of them , and for their unprofitableness , there was a gracious disanulment of them . But especially and above all , this will be most apparant if we cast our eyes upon the Lord Jesus , who is indeed the substance of our preaching ; and of our receiving the Sacrament , and of all the ordinances of God , and of all his promises : it is with respect to our profit that the Lord hath been pleased to ordain him , both in respect of his person , and the constitution of that ; and in respect of his offices , and all his fatherly administrations concerning him : a gracious respect he hath had in all to the profit of his Church , as might appear in the several particulars . A body hast thou prepared for me , ( saith he in the Psalm ) why ? That Christ might be the more profitable to his people ; fitted thereby to converse with , and to communicate himself unto them . The word was made flesh , and therefore made flesh that he might dwel among us ; that there might be a meet cohabitation with him . And as this was the respect God had in his incarnation , so it was in all his humiliation . What was the reason that he was acquainted with sorrows and griefs , and miseries , both from God and men ? but that he might be the more for our profit ; that we might have a merciful High Priest , that he might the better know from experience the way to commiserate , and compassionate his people in their distress . Yea in his death , in his resurrection , in his ascention , in his preferment at Gods right hand ; in all these administrations of God the Father concerning his Son , he had a gracious respect to the good and profit , and benefit of his people . Again secondly , consider all the appointments of God , his injunctions and commands to his people ; he doth in all aim at their profit ; as it is in Deut. All these things I command thee for thy good . The Lord requireth nothing at his peoples hands but it is for their profit : He calleth upon us to believe , it is that we might have the profit of his word and promises . He calleth upon us to repent and to leave our sinful wayes , if thine eye off end thee pluck it out , if thine hand offend thee cut it off , for it is profitable for thee that one of thy members should perish , and not that they whole body should be cast into hell ; he hath an aim at our profit , we think hard of it ( as we are naturally apt to do , through a deep affection we bear to our base lusts ) that God should come so near to us and deal so strictly with us , and to command us to pluck out our eyes , and cut off our hands , that is , to part with our dearest corruptions ; Alas ( my brethren ) if God saw that it were good for us , that it were for our profit to keep our lusts , he would not take away one of them from us , but we should have them ( as I may say ) with all his heart : but he knoweth that as they are not for his glory , so they are not for our profit , he seeth that there is not any good to be gotten by our retaining of them ; therefore it is ( I say ) that he is so strict in his impositions , that he so often calleth upon his people to repent and to cast away their sins . Thirdly and lastly , consider all the administrations of God to his people , and we shall see that in them all , he hath a respect to their profit . As for instance : he is pleased to suffer sin and corruption to remain in his servants all the while they are in this life , he could wholly take it away and free them from it , even in this world : But he knowes that it is for their profit to suffer these In-mates , these Cananites to remain that they may be as pricks in their eyes and thornes in their sides ; to make them the more weary of the world , and the more desirous of heaven . He is pleased many times to suffer his people to have sin not only tyrannizing and usurping , but prevailing against them ; but it is that thereby they may attain to a greater degree of humiliation . He suffereth them sometimes to fall , for this very purpose that he might exalt them . He is pleased to permit the Devil to buffet them , and to use them very hardly : were it not for their profit , he would tie him up in Hell , and give him no such leave as this ; but ( as he said to Saint Paul ) lest they should be exalted above measure , the messenger of Satan is sent to buffet them . Yea the Lords with-holding of his spiritual comforts ; his deserting of his people , the hiding of his face from them , the withdrawing of those sweet and gracious manifestations of himself unto them , it is all with respect to their profit ; that they may be taught the more to prize the comforts of his spirit , and to walk more worthy of them when they do enjoy them . He is pleased sometime to suspend his answering of their prayers , and to hold them long in the expectation of the return of their requests : it is for their profit ; that they may he thereby stirred up to ply the Throne of grace with more frequent and earnest prayers ; that so the greater their adventure is ( as I may say ) the greater their return may be : It being in this case with them as it is with Merchants , the greater adventure they send forth , and the longer their ship is out , the greater and more advantageous is the return . Many times again , he is pleased not only to suspend his answer to their prayers , but to deny the granting of his peoples request in the very kind they sue for : But even in this too he hath respect to their profit : he heareth them ( as one well said ) according to their profit , though not according to their wills : so he delt with Moses concerning his request of entring into the Land of Canaan . Again the Lord is pleased to keep his people many times in a low condition , and in mean estate , to put them into bare commons and hard pastures , while others are grazing in full meddows ; it is with respect to their profit , to teach them the more to depend upon him , to enable them the better to live by Faith. Again , for this purpose he takes from his servants dear blessings , the Wife from the Husband , the Children from the Parents ; as we see verified this day in this place concerning our friends here , the mournful survivers and attendants upon this sad occasion ; but in these administrations he intendeth his peoples profit , as we may see in the case of Job ; the Lord takes away all his children , but ( saith the Apostle ) ye have heard of the patience of Job , and have seen the end of the Lord : he was no looser in the conclusion , but God returned at length all into his bosome again , nay double . In a word , for this very purpose it is , even for their profit ( for alas it is not Gods own benefit he seeks after but his peoples in all his administrations ) that they live , that they do , that they suffer , that they die , their death is in order to their gain , as the Apostle saith , to me to live is Christ , and to die is gain . To make some application of this , and so to proceed . First , let us here take occasion , as many as are the called of God according to his purpose ; and implanted in this glorious relation of children to a father ; let us learn to advance his name ; and according to his name let his praise be in all the Congregations of the Saints . Truly ( as Moses ) said once ) their Rock is not as our Rock : So may we say , other fathers are not as this Father , our Father is set for the good and profit of his children . The devil 〈◊〉 a father , so our Saviour speaks , you are of your father the devil ; he hath children , and he studieth nothing so much as that they may live all their dayes in pleasure ; striving to lead his followers altogether in pleasant paths : But alas he hath no aim at their profit , it is their loss he seeks ; and therefore at last he makes them pay full dear for all their pleasure and content . But now God , he is a wise Father , and in all his dispensations to his children ( though they seem for the present unpleasant ) he hath an aim at their profit . Let this be for his praise . Secondly , let us labour to beleeve this , that God in all his dealings and administrations towards us , hath an eye to our profit . How hard soever the condition be that he putteth us into , if he take from us the desire of our eyes , the delight of our hearts , our liberties , our estates , our children ; yet be perswaded of this , that God doth it for my good and benefit . And thirdly , labour to reap the fruit and benefit that God aimeth at and intendeth , and would have us receive from all his administrations . When we are called together to give attendance upon the preaching of the Word ; then think , what am I come hither for ? is it not for my profit ? would God have me trifle out my time ? surely the Lord would never have singled out a day of seven for himself , but that he might likewise make his people partaker of spiritual advantages , and heavenly benefits ; and therefore I lose a day , and never hear well , except I hear to profit . And thus what I say of this Ordinance , I might likewise speak of the rest before named . And so for this present occasion ; the Lord now you see is pleased to call us to the house of mourning . Was it think ye ? the purpose of God , that we should meet together here in a customary complemental manner , to do things in a common garb , only to eat together , and drink together ? No , the Lord calleth us to a house of mourning , for our profit , that we might consider the end of all men , and that we that are living , might lay the thing to heart . And for you that are in present distress , in regard of this particular affliction ; reckon upon this , that God hath done this for your profit ; labour ye therefore to reap the fruit of it ; be not so much poring upon the affliction , and altogether complaining of the bitterness of the cup ; but follow on after the profit and benefit that God intendeth you thereby . And let every one labour to improve all administrations of God to this purpose ; that as he in them all intendeth our good , so let us pursue after the benefit . Secondly , let it instruct us further concerning our duty ; even to walk worthy of such a God as namy of us as are in relation to him , as children to a Father , and servants to a Masler ; How should this first of all , win us over to such a Father , to such a Master ? and to make it our highest ambition , to be the people of such a God , the children of such a Father , that is devoted to the profit and advantage of his children and servants ? This is the gracious goodness of God , he takes pleasure in the prosperity of his servants : their profit is his pleasure : Let us therefore walk worthy of such a Father , of such a Master ; And seeing he intendeth our profit , and that we cannot profit him , let us labour to walk in all well-pleasing : We cannot profit him , let us labour to please him . Lastly , here is a word of instruction for Ministers , we should in this case ( as those that are intrusted with the sacred ordinances of God ) labour to put on the mind of God ( so the Apostle , we have , saith he , the mind of Christ . ) We in the course of our Ministery , as God aimeth at his peoples profit , so should we , not aim at our own praise , and at our profiting by them , but that we might profit their souls . O blessed preaching , when people profit by our preaching , when they are by that increased in knowledg , in love , in faith , in every grace . Such a Preacher was Saint Paul : I please all men ( saith he , 1 Cor. 10. ult . but how ? ) not seeking mine own profit , but the profit of many , that they may be saved . Oh labour to preach profitably , that our people may thrive under our ministery . This is that which God aimeth at , and this is that which we should aim at too . And thus I have done with the first , and more general proposition arising from the words of the Text. I come now to the second and more particular thing that we are to consider hence ; and that is , that , As God graciously setteth himself to procure his peoples profit in all his administrations ; so this is that he aimeth at , in all the afflictions and chastisements , he exerciseth them withall . It is no pleasure for him to be lashing and whipping his people , to hold them under such sharp discipline , it is for the profit of the children : so the Text expresseth it , but he for our profit . Which first of all implieth , that afflictions and chastisements are a means conducing to the profit of those that undergo them : A point plain in the Text , and the Scripture abundant in the proof of it ; and the experience of the Saints in a plentiful manner confirming it . It is good for me ( saith David ) that I have been afflicted . And Joseph giveth this honourable testimony of God , The Lord ( saith he ) hath caused me to be fruitful in the land of my afflictions ; and thereupon giveth his child a name sutable . Afflictions and chastisements , they become profitable , as the furnace to the gold , to purge out the dross , to make a separation between the pure mettal , and the ore . Profitable as physick to the body , to purge out the malignant humours . Profitable , as sope to the cloth , to fetch out the stains , to take out the greasie spots ( it is the Scripture expression , their hearts are as fat as grease ) to make them white . Profitable , as the Thunder to the Ayr , to purge it , to make it more commodious to breath in . Profitable , as the wind to the water , to make it the purer by its ventilation . Profitable , as the pruning knife to the tree , to make it more fruitful . These and the like metaphors we have , and by them we are to conceive of the good , and benefit that comes to us by Gods castigation , and fatherly exercising of his people with his discipline , and rod of Affliction . But what are these blessed fruits , what is the profit accruing to the soul of the people of God by this means ? I can but name part of them . Besides that which is exprest in the Text , that we might be partaker of his holiness , there are these gracious effects of afflictions . Weaning from the world : a bringing us into more acquaintance with God. Manasseth when he was in affliction , he besought the Lord his God , and humbled himself greatly before the God of his Fathers , and prayed unto him ; and then ( saith the Text ) he knew that the Lord he was God. God by this means makes us know our selves : the vanity of the creature ; the sinfulness of sin ; the sweetness of the Word ; the excellency that is in the promises ; makes us more compassionate to others ; keepeth us from hell ; and many other fruits there are of afflictions . But to pass this . A second thing implyed in the Doctrine is this , that as afflictions are means conducing to our profit , so God in exercising his people with them , mainly intendeth it . The Lord ( saith Moses ) led thee through that great and terrible wilderness , wherein were fiery Serpents , and Scorpions , and drought , where there was no water , suffered thee to hunger , brought thee into hard straits ; but what was Gods aim in this ? that he might humble thee ; and that he might prove thee , to do thee good at the latter end . By this ( saith the Prophet , speaking of the afflictions of the Church ) shall the iniquity of Jacob be purged , and this is all the fruit to take away his sin . This I say is that which God intendeth by the afflictions of his people : and this is that which the servants of God , by faith have been able to apprehend , and to interpret the Lords meaning in all his sharp dispensations towards them : As the Propbet Habakuk , having made a terrible description of the Babylonish rod , he concludes in the twelfth verse of his first Chapter ; Art not thou from everlasting , O Lord my God ? We shall not die , O Lord , thou hast ordained them for Judgment : and O mighty God , thon hast established them for correction . This is that likewise which the Saints of God have looked for , and expected , that while the winds of afflictions have been blowing , some ship or other should come home richly fraighted . So David , when that storm of cursing came from the mouth of Shimei : Oh ( saith David ) let him alone , let him curse , it may be that the Lord will look on mine affliction , and that the Lord will requite good for his cursing this day . So when Rabshaketh came up against Jerusalem : Let him alone ( saith Hezekiah ) answer him not a word , it may be the Lord will hear the words of Rabshaketh , whom his Master hath sent to reproach the living God , and will reprove the words which the Lord hath heard ; It may be the Lord will open his ear upon this rage and blasphemy , and consider his people and do them good . The Saints of God , I say , have expected good , and benefit from Gods afflicting of them . For the use of this , and so to draw to a conclusion . In the first place : Seeing this is Gods intent in all his administrations to his people , especially in his castigations of them , and reaching out unto them such sharp and bitter potions . It may serve to check and controul all those hard thoughts , that we are apt to suffer to lodge within us , concerning Gods dealing with us , in the time of our distresses . Apt we are to speak foolishly and unadvisedly concerning God , and to misconster his administrations . This hath been the frailty of Gods dearest servants in their affliction . I shall one day ( said David ) perish by the hand of Saul . Woe is me ( saith Isaiah ) for I am undone , because I am a man of unclean lips . The Lord ( saith the Church ) hath broken my teeth with gravel stones , and covered me with ashes , he hath removed my soul far off from peace , and I said my strength and my hope is perished from the Lord. The Lord hath forsaken me ( saith Zion ) and my Lord hath forgotten me . Job though for a good while he carried himself very fairly , and demeaned himself very warily toward God ; yet when he began to be wet to his skin , then he speaks foolishly , and unadvisedly , falleth to the cursing of his day ; not to the cursing of his God , as Satan thought he would , but of his day , though that was too much , and ill beseeming so holy a man , The Saints , I say , are apt to mistake themselves this way , and to over-shoot themselves in this case . We should therefore humble our selves before the Lord for this distemper of soul , and labour to keep down such unquiet thoughts , and hard disputings that are apt to rise within us against God , and his dispensations : And consider , that whatsoever our thoughts are , yet the Lord knoweth his own thoughts concerning us ; as he himself speaks in Jer. 29. howsoever ( saith he ) you may think that I intend to cut you off for ever , yet I know my thoughts that I think towards you , even thoughts of peace , and not of evil , to give you an expected end . Again secondly , it may serve to comfort the godly concerning all the means and instruments of their sufferings , whether they be men or devils . Wicked men and devils whom God useth as a Rod to chastise his people , their malice is great , and their rage violent , and they march on with much fury against the godly ; they intend their utter ruin and devastation , and purpose nothing less . But O Assyrian ( saith God ) the rod of mine anger , and the staffe in their hand is mine indignation : howbeit he meaneth not so , neither doth his heart think so , but it is in his heart to destroy and cut off ; But ( saith the Lord ) whatsoever his meaning is , I know what my intentions are ; he is but the rod in mine hand , and I will give such stroaks with it , . as my people may bear , and such as may be for their profit . This , I say , should comfort us concerning all the instruments of our suffering , whatsoever they be . The Physitian , you know , applieth the horse-leaches to his distemppred Patient , the Horse-leech intendeth nothing but the satiating and filling himself with the bloud of the sick party ; but the Physitan hath another aim , even the drawning out of the putrified and corrupted blood . God suffereth wicked men & devils as Horse-leeches to suck his people , to draw their blood , but it is in order to their good ; it is no matter what wicked men think , though Ashur think not so , yet God purposeth it , and aims at it , and in conclusion effects it ; and then ( saith he ) it shall come to pass that when the Lord hath performed his whole worke upon mount Sion , I will punish the fruit of the stout heart of the King of Assyria , and the glory of his high looks . Again in the third place . Seeing this is Gods aim in all his afflictions , whatsoever the instrument be , how sharp soever the castigation be , or of what nature , whether it be in a spiritual way by sore temptations and buffetings of Satan , or outwardly by losses in our estate , or death of friends , &c. seeing I say this is Gods purpose and intent that his people may be profited ; Let us quietly and patiently apply our selves unto God , and expect the quiet and peaceable fruit of righteousness , that shall spring up in due time , to those that are this way exercised by the Lord : Look for it and press on to this , quietly to wait on the Lord our God for a blessed fruit of such administrations . An argument ab utili , is an argument of great prevail : what will not men do for Profit ? It is for profit that men rise up early and go to bed late , and eat the bread of carefulness . The Husband-man takes much pains and plows his ground , endures many sharp storms , and piercing winters ; the Merchant runs divers hazards abroad , and all for profit : so should we be willing patiently and quietly to submit , to Gods dealing , humbly to apply our selves to his wise and fatherly administrations , seeing he intendeth by it our profit . And take heed of murmuring and repining against the Lord : this will make him indeed to lay heavier blows upon us ; an impatient Patient makes the Physitian deal more harshly , and a strugling child procureth for himself the more and sorer stripes ; what though our potion be bitter , so long as it is wholesome , have we not reason to submit our selves ? But here is the main thing we stick at . You may happily reply ; Indeed if we could see our corruptions subdued , our hearts humbled , the pride that is within us abated , and that God would be pleased to bring us more nee●…er to him , and make us more heavenly minded , and wean our affections from the world ; If we could see the fruit of all our sufferings and temptations and crosses , it would be an abundant satisfaction to our souls ; but alas , alas , we cannot see this profit ; our hearts are still full of many spiritual distempers , and great prevailings of evil there is upon us ; notwithstanding all these Storms and Frosts , and tempestuous hard Winters , yet these weeds of wickedness grow and are marvellous lively : this is the bitterness of the cup , and this is that which sinketh the heart most under all those pressures which lie upon us . To which I answer , first , we must judge rightly and wisely ; and consider well whether it be the time for the fruit of affliction to spring forth . No affliction for the present seemeth joyous ; and no affliction , it may be for the time of its working appeareth commodious : But ( saith the Apostle ) they do bring forth the quiet fruit of righteousness . Again secondly , we may perhaps bear too much upon the physick : alas ! afflictions and crosses of themselves they will rather drive us further then draw us nearer unto God ; we are therefore to submit our selves unto . God in his way of administration , and to intreat his blessing upon them , that through that they may be made successful . As every creature , so every condition both of prosperity and adversity , is sanctifled to us by the Word and by prayer . And take heed of disputing against the Lord , as we are apt to do , he is wise above all that we can conceive , he is wonderful in working , and knoweth now to bring about the good of his people in a wonderful way : what if he will plunge thee into the mire in order to holiness ? what if Christ will put clay upon a mans eyes in order to sight , a medicine more likely to put out his eyes . Considering therefore that God is wise and wonderful in his working ; let us apply our selves to him , and in due time we shall see the fruit and benefit of all his administrations . I should now have come to the third and last proposition , and that was , That this profit that God aimeth at in all his castigations of his children , is to make them partakers of his holiness . And this is profit indeed , when God thereby draweth us from the world , and makes us more heavenly minded , and more dead to the creature , purgeth away our dross , and takes away that filth and corruption that is in us ; oh this will acquit all the cost , and make amends for all the labour and pains and hardship we have been made to endure . But I shall forbear to insist upon this . So much for the Text. There is a word to be spoken according to custome with respect to the occasion of our meeting . I have done the main part of my task , which was to present to you a word of instruction ; and therefore for the occasion concerning this young gentleman disceased , whose Funerals we now solemnize , I shall but speak a few words and so conclude . I need not to speak any thing concerning his parentage and discent ; nor much concerning his education , I am cousident that that was religious and gracious , and such as wherein there was a second travel in order to his spiritual birth , that Jesus Christ might be formed in him . For his own particular , though I can speak nothing upon my own knowledge ( being a meer stranger ) yet I have such a testimony concerning him , from those that deserve credence both of me and you , as that I shall conclude that of him , as may give us good hope concerning his final and eternal estate . If so be contrition of heart and sorrow for sin ? If earnest and constant prayer unto God ; If lamenting of youthful miscarriages and the not answering of time and means , and opportunities , and religious education , and that godly care that was exercised in order to his spiritnal welfare and building of him up in the knowledge of God and of Christ . If , I say , the lamenting of the neglect of opportunities of this kind : If so be the desire of the prayers of others for him , and that out of a sense of his own disability to plead his own cause : If so be a gracious communication of God unto him in wayes of comfort in the time of his sickness , supporting him under divers pressures , and many sore and grievous temptations that lay upon him : If so be his setled resolution concerning his spiritual estate ; and the satisfying of others in many doubts and disquiets of spirit that rose within him . If so be the due respect to the Lords day , the desire of promoting the sanctifying of it both by himself and others , with a continual grief proceeding from a sense of his own disability to answer to the occasion and duties of the day . If there be any thing to be concluded of concerning Religion , from such passages as these ; then ( brethren ) I have all these as so many materials put into my hand to build withall , and so to reare up a testimony before you concerning this disceased . And thus in brief have I testified of him ; and to you all he ( though dead ) now speaks , but in a more special manner to you that are young men : his death , and that example we have in him of mortality , is as a loud Sermon preached unto you , concerning the care you ought to have , to bethink your selves in your younger years of the things that concern your spiritual and eternal welfare , and how much it concerns you now to give all dilligence to make your calling and election sure . Your thoughts ( it may be ) are too much upon your patrimony and inheritances , your houses and possessions , your great estates and your matches , that thereby you may ( as you use to say ) raise your fortunes : too too apt you are to be taken up with these considerations and to pursue thoughts of this nature : but you see by this example how God may come and prevent the accomplishment of all these , and in that day , in that very day all these thoughts will perish , death may come & marry you to the dust , and call you , not to your fathers mansions , but to the common house appointed for all living , where you must say to corruption , thou art my father , and to the worme , thou art my mother and my sister : this was his condition , and so may yours be too : Therefore you young men , remember you your Creatour in the dayes of your youth ; and know you that God hath provided instructions and counsels in his Word that are directed to young men , that they may know how to cleanse their way , and to flie the lusts of youth , and betimes to begin with God , that so whether they live to old age , or be cut off in youth , they may be gathered to their Fathers in a good and a full age , like a Shock of Corn , and so receive the blessing of the promise . SPIRITUAL HEARTS-EASE ; OR , The VVay to Tranquility . SERMON XXXI . JOHN 14.1 , 2 , 3. 1 Let not your hearts be troubled , you beleeve in God , beleeve also in me . 2 In my Fathers house are many Mansions , if it were not so , I would have told you , I go to prepare a place for you . 3 And if I go and prepare a place for you , I will come again , and receive you unto my self , that where I am , there ye may be also . IN the 33. verse of the former Chapter , our Saviour Christ told his Disciples , that he must now go away from them ; Little children , yet a little while I am with you , and you shall seek me , and as I said to the Jews , whether I go you cannot come , so say I now to you . This message of the departure of Christ from the earth , of his being took from them , did exceedingly sad their hearts , and very much perplex and disquiet their spirits ; they knew what a comfort they had in the presence of Christ ; they knew what a faithful Teacher he was , what a mighty Protector he had been , how gracious and full of Heavenly comfort he had manifested himself to them at all times in his being with them ; and they could not now think of parting with him without much perplexity and disquiet , and trouble of spirit . Therefore the words that I have now read , are the speech of our blessed Saviour to comfort them , strengthening their hearts against those disquiets under which they were exercised ; In which words you may briefly observe these three things , for time will not suffer me to stand much upon them . First , a duty whereunto they are exhorted . Secondly , the means whereby it may be performed . Thirdly , the lets that were to be removed , that hindered them in the performance of the duty in the use of these means . The duty that is to be performed , is in the beginning of the first verse , Let not your hearts be troubled . The means whereby to perform it , in the words following , You beleeve in God , beleeve also in me . The lets and impediments of the performance of it in the use of these means , are so many objections and doubts , as are wisely prevented by the wisdome of God , in the two verses following . I shall take them as I come to them in order , and but give a brief touch upon every one of them . First , the duty that is to be performed , it is this , to stablish & comfort their hearts , Let not your hearts be troubled . The word that is here translated , trouble , it signifieth such a trouble as is in water when the mud is stirred up , or when the waves and surges are raised by some tempest or storm ; It signifieth such a trouble as is in an Army , when the Souldiers are disranked , and routed , when they are disordered , and it shewes thus much , that those distempers that are in the hearts of men , in the affections of men , do exceedingly hinder their judgments , that they can see no more , nor discern things no better , then a man can do in a muddy water . All the affections are as so many Souldiers in an Army disordered , that keep not their due subordination to their leader and guide , by reason that the understanding that should guide the will and affections , is now made a servant to them . And this distemper of spirit ariseth from the inordinacy of the affections , the inordinate motion , and agitation of them . This is called trouble , Let not your hearts be troubled ; Be not disturbed thus , and disquieted , and disordered ; So that no faculty of the soul can perform its own work ; So as that it is disabled to judge of things according to truth , but that you are misled , and deluded by mists and appearances . It is with the mind in sorrow , as it is with the eye in tears , that cannot see a thing clearly , so the mind cannot judge of things distinctly , when the soul is disturbed ; Let not your hearts be troubled . But that which our Saviour aims at here , hath a particular respect to the affections of fear , and grief , when these are in the excess , the mind is troubled , when a man over-fears any thing , or over-grieves any thing , he is troubled and disquieted ; Let not your hearts be troubled ; that is , grieve not for things more then they are to be grieved for , and fear not things more then they are to be feared . For all these will dis-joynt the soul ( as it were ) it will put the spirit to much pain and disquiet , as a bone out of joynt ; Therefore by all means keep your hearts in a right state , in that order that God hath set them ; Let not your hearts be troubled . That , that I will briefly note here , shall be but thus much ; that , Men are wondrous prone , even the very best men , to be disturbed in their passions and affeictions . Our Saviour Christ speaks it here to his Disciples , to those that he had taught , before whom he had gone , as an excellent example all his dayes , yet these holy men , these followers of Christ , that had followed him through so many dangers , and after so many teachings , and instructings of them ; he had need to call upon them , to stir them up to consider of their own estate , that their hearts might not be troubled . You may see the Malady in the Medicine . Every prohibition in the word supposeth a corruption , and an aptness in the natural heart and spirit of man , to sin , and transgress in that particular ; Therefore when Christ speaks to his Disciples , and tells them they should not be troubled . It shews that even the best men , are subject to excess of passion , and affection , to be disturbed , and troubled , through immoderate fear , or grief , for that was the case of the Disciples . Now briefly I will shew the grounds of it , and come to the Application , because I will hasten . This trouble that is upon the spirits sometimes of the best men , it ariseth , Partly from Gods providence , and hand upon them . And partly from Satan . And partly from themselves . I will shew you the causes in these particalars , and then apply it . First , it ariseth many times from the hand of God. The Lord is said to be a Sun , and a shield ; The Lord will be known to be a Sun , and a shield to his people . Now , look as it is with the earth when the Sun withdraweth his light , it is all dark and cold , and dead ; So it is with the hearts of the best men , when God withdraws the light of his countenance from the soul , it is as the earth at midnight . And as it is with Souldiers in the battel , if their shields be taken from them , they are exposed to every dart , and danger ; every thing may annoy them , and wound them . So it is in the state of the soul ; if God withdraw himself from it , and do not now support it as before , and do not fence , and strengthen it as at other times , the fiery darts of Satan will pierce deep into the soul , and the spirit will not be able to uphold it self against these assaults . Now God withdraws himself sometimes from his servants , and that in special wisdome . In respect either of the time past , present , to come . Sometimes God doth it in respect of the time past , and so he doth it by way of correction . First , to correct his children for their former wantonness , they have abused the expressions of love , and now as a Father takes away the light from his child , when he sees he makes no better use of it then to play with it . So God sometime takes away the light of his countenance ; that is , he casts clouds before himself , he doth not manifest himself in that loving favour , when his servants neglect that reverence and fear that he expects from them in the midst of his mercies . Secondly , this he doth sometimes as a correction of their negligence , when God hath called on them , from time to time , and they have neglected calling on God ; he hath called upon them for duty , and for the leaving of such particular evils , and they have neglected it . Now God withdraws himself , to make them know what it is to do so ; And because they will not know what it is to hear his voyce , when he calls , he will make them feel it , by his not hearing their voyce when they pray . Sometimes he calls to them , as he did to the Church in the Canticles ; Open to me my sister , my Spouse , my love , &c. The Church is negligent and careless ; I have put off my cloaths , how shall I put them on ? I have washed my feet , how shall I defile them ? Now he withdraws himself from the soul , and what is the the end of it ? The keepers strike her , and the watch-men take away her vail ; and now she is left to trouble and perplexity , because Christ had absented himself , whom she would not entertain , when he offered himself ; Thus God doth to correct that , that is past . And farther , God doth it sometimes to correct that carnal considence , and security whereunto men are wondrous prone , when they go on in a clear way with much comfort , with wind and tide . I said in my prosperity ( saith David ) I shall never be moved , thou Lord hast made my mountain so strong ; but what followeth upon it ? saith he , Lord thou hidest thy face , and I was troubled , now trouble came upon him , trouble of Spirit , because he rested too much in that outward mountain , in that outward condition whereunto God had exalted him , and he placed his hope too much on this , and thought it should be alwaies thus , now God turns his hand and then David is troubled : and that is the first particular in the first cause . But secondly , God hath a further aim , and that is for the time present , and that is , First , to inform all his servants where there strength lies , where all their good lies , it lies not in themselves , it lies not in any creature : And therefore God will have them seek it in him , and that they may do it , he draws them to it by sence , they shall be deprived of comfort in respect sometime of outward conveniences , and in respect sometime of the light of his countenance shining upon their souls , How do we know that the Moon shines on the earth by a borrowed light ? but because we see it is not alwayes alike in its light , we see sometimes it hath a full light , and sometimes it is enlightned but by the half , and sometimes by some little part , where we see this disproportion that it is not alwaies alike , we know by this that the light of the Moon is borrowed from somewhat else , from the Sun. Now how do we know that the heart of man is fed and relieved , and supported with comfort from without it self , with borrowed and received comfort ? but by this ; Because the state of Gods servants in respect of the spiritual quiet , and satisfaction , and contentment of heart is not alwaies alike , but sometime they have abundance of joy , that they seem to be ( as it were ) in heaven . Sometimes they are perplexed with many disquiets and griefs , that they seem to be cast down to the deep , as it is said of the Marriners in Psal . 107. what is the reason of this ? but that no flesh should glory in it self ; that every man might know that whatsoever he hath to make his life comfortable , and pleasing to him it is from God that dispenseth it to men in that proportion as seemeth good to his own wisdome . God will have us know that all the happiness of our spirits is in their union with the chief of spirits , with himself ; and that when they are but a little separated from him , when he doth but a little withdraw himself from them , they are as a thing that is dead ; how shall we know that the branches have sap from the root , that it is that that makes them flourish and grow ? but by this : If you do but cut them off from the root they whither presently . So it is with the spirit , with the heart of man ; if God do but a little withdraw himself , let sin but make a separation between God and man , now a man is like a withered branch , he hath nothing now to revive him , because he is divided from the root : At the least it is with him as it is with a tree in Winter , though the sap remains in the root ; so though he remain in union with the root , yet the moisture is gotten into the root it self , and doth not now infuse it self into the branches ; I confess the servant of God that is once united to Christ shall never be separated , the union it is now , and alwaies shall be , but nevertheless , the sap and comfort of the Spirit , it may remain in the head , our life may be hid in Christ , and may not appear in us at all : And we are then in that estate as if we were branches cut off , whereby it may appear , that whatsoever life and comfort , and strength of heart we had , it was from Christ , and by the influence and work of his Spirit . And then for the time to come , God doth it to prevent some distempers that might grow on the hearts of his servants if they should alwaies be in a like state of spiritual joy . God doth it to prevent pride , Paul was apt to be lift up with those revelations , therefore a messenger of Satan was sent to buffet him . And so it may be to prevent carnal confidence in the creature , a man would begin to ascribe somewhat to himself , to his present condition , if it were alwaies thus with him , you know what the Apostle Paul saith , 2 Cor. 1.10 . We received in our selves the sentence of death that we might not trust in our selves , but in God that raised the dead ; look to what end Paul received the sentence of death , to that end Gods faithful servants sometimes receive the very sence of death ( as it were ) and the sence of the destitution , and want of all spiritual comforts for the present ; Why ? That they might not trust in themselves , or in those habits of grace and comforts they have , or in any creature whatsoever . The work of Gods spirit in the regenerate soul , it is but a creature , a work of God , and God will not have men trust in any such thing , in what then ? In him that raiseth from the dead ; God will bring them to such a state , that they shall seem as dead men , as destitute of all spiritual comforts they have , that they might trust in him that is able to raise them out of such a state as that , that look as he is able to give life to the dead body , so he is able to give comfort to the distressed soul , that is at that time , in the shaddow of death . Secondly , it comes sometimes from Satan ; and that is thus , Satan wonderfully sets himself against the seed of the woman , especially against the promised seed , Christ , he will alway be at his heel , Gen. 3.16 . and in his opposition against Christ , he sets against the very glory of Christ among men , and that is his kingdom , he would not have Christ exalt his kingdom over men . Now the kingdom of Christ consists as the Apostle speaks , not in meat and drink , but in righteousness and peace , and joy in the Holy Ghost ; If he cannot keep a Christian , a true beleever , from unrighteousness , he will labour to interrupt his peace : if he cannot keep him from the habit of peace , peace in the grounds of it , yet he will keep him from the exercise and effects of that peace , from joy , he will hinder that as much as he can , that he may not have the sence of his blessedness : he knows that spiritual joy strengthens a man to all spiritual duties ; and his endeavour is to weaken all the servants of Christ , in all their services ; and therefore he doth , at least labour against that with all his might , that if they will needs go on , yet nevertheless to propound , and occasion as many things that may be troublesome to them , and disquiet their hearts , as he can . And there are two principal wayes ( that I may but touch them ) whereby Satan wondrously prevails in this particular . The one is by stealing out of their hearts those precious promises , those comforts , whereby the Word of God revives the soul . You have forgotten ( saith the Apostle ) the consolations of God. And the devil meets in man with two advantages , to help him in the effecting of this ; First he turns the thoughts upon new objects , and herein he doth diametrically , and directly set himself against God in the way of his special providence : that very thing that God in wonderfull wisdom hath wrought in the heart for the ease and comfort of man , Satan makes it an occasion of trouble , and that is this , the variety of mans thoughts ; what is the reason that God hath framed the mind of man to change his thoughts continually , and to have innumerable thoughts ? Certainly for the very ease of the Spirit of man , for the very ease of the soul of man : For if the mind should keep intent upon any one thought long , it would so work upon that , that it would weary it self out in working , as we see men by excess of grief in particular cases , grow to be phrensie , and destracted , and the like : Now this aptness of the mind to run to variety of thoughts that God hath made for the ease of man , Satan turns it as a help to hurt him . A man shall run on into a world of business , of temptations , and distractions that shall draw him from the thought of those things that he hath heard for the relieving of his Spirit wherein God spake comfort to his heart , that he may the better fasten those discouragements on him , that he desires . Secondly , another advantage he hath for this end is this , that is , he wondrously prevails upon the heart of man by a careless neglect that is in men : every man loves ease ; There is such a spirit in man , such a disposition in the spirit of man , that he avoids the things ordinarily that have great labour : this disposition to ease , and rest , Satan serves himself on , and makes great use of ; so when a man hath come from hearing the Word , and reading the Scriptures , whereas he should now be exercised , and labour in meditation to work those things on his heart , that now the root might fasten , and things might settle on the soul , he passeth by these easily ; now the heart of a man lies open as the high way , you know the parable , Matth. 13. when the seed fell on the high-way , the Fowls of the ayr came , and picked it up , and it was gone presently , where there is no pains taken with the heart of a man , as there is none taken with the high way , that the seed that falls there might grow , as in the plowed ground , when there is no pains taken with the heart , now every notion , every direction , and every spiritual instruction it lies lightly there , and is soon carried out , this is the advantage that Satan makes of a mans love of ease . But there is another thing concerning the way that Satan takes , not only to steal it out of the mind by those two wayes , but again by presenting the very truths of God to men in false glosses , so as a man cannot discern them in their own shape , and nature , but in such colours as he presents them to them . If the time would have served , I might instance in several particulars ; I will but touch upon one or two , and leave the inlargement to your own meditations . Sometimes , things that are great , and of precious use , shall be presented small , and of no account : and things again that are small and little , shall be presented wondrous great : The mercies of God , the Attributes of God , the promises of the Gospel , the sufficiency of the merits of Christ , these shall seem small things , little to be regarded , less then ever God intended them to be : And on the contrary , a mans own sins , his own distempers shall be made exceeding great : Worldly things shall be presented , as things of the greatest consequence ; and spiritual things as meer accessories , as things that depend upon them , and that come in after . Sometimes again , things that are most necessary to be understood and known , things that should be particularly applyed , shall be presented obscurely and confusedly ; and sometimes things of lesser consequence , the knowledge whereof is not so necessary , shall be presented with more clearness , and with strong perswasions to the study and knowledge of them . But I will not stand on this : this is enough to give you a taste of Satans subtilty this way , whereby he wondrously prevails in bringing trouble upon the spirits of men . Thirdly , it is from our selves , and so it comes to pass from that general corruption that is in our natures , from whence all other sins flow , that the spirits of men are troubled , and disturbed , by things that fall out from day to day . And first it comes to pass , that the soul of man is miserably in bondage , and captivated , and inthraled , and is deprived of liberty ( as it were ) through the distemper of the body ; as in Melancholy and sickness , we see how the soul is dis●…urbed by the very diseases , and distempers in the body it self , and that by vertue of that simpathy in the soul with the body , it riseth from the union of it , to the body by the spirits : but this I will pass by . Sometimes we see the soul subdued with lusts and corruptions , somestrong lust , some strong sin or other prevails ; And then as it is with the Fowl that is now flying in the air , it may be there is bird-lime cast upon the wings of it , it falls down presently , and can flie no further ; so it is with the soul , somewhat presseth it down , somewhat compasseth it about , and coups it in , as that expression is used , Heb. 12.1 . Let us cast off the sin that compasseth us about , and that presseth so heavy down , that we may run with patience the race that is set before us . And sometimes the soul is disturbed by inordinate passions , which arise from that general distemper that is diffused through every faculty , and so the understanding looks upon things as through a mist , it sees nothing clearly , and in most common things it is blind , and it is led by blind affections too , and when the blind leads the blind , both fall into the ditch , saith Christ : and so the memory that should retain the precious treasures , the promises of the Gospel to relieve the soul in all cases , it is like a leaking vessel that lets things run out , as it is Heb. 2. Take heed that the things you have heard , run not out , saith the Apostle , alluding to that Metaphor . And the very conscience it self that should be conclusive , it now rests in generals and uncertainties , conscience should determin what my case is , whether I be the child of God , or no ; whether I be in the state of grace or no , to put a man to bring things to particular : now for the most part by mans own neglect it remains in doubt , it may be I am , it may be I am not , it may be I have a right in the Covenant of grace , it may be not , &c. And now because conscience is not come to that resolute conclusive act that a man may determine of his own particular case , hence it is that every thing troubles , and disquiets him . Thus beloved you see the reasons of it . We will briefly pass it over with a word of Application . And first it should teach us compassion towards those whose spirits are troubled ; our Saviour Christ saith here , Let not you hearts be troubled ; He considered of them in their weakness , and doth not much upbraid them with it , but helps to bring them out of it in much mercy , and love , and so should we . There is such a disposition rising from the pride , cruelty , and uncharitableness of the hearts of men , that they are apt to add to the burthen of the afflicted , and to make their afflictions more by their censuring of their troubles . You know the speech of old Eli a good man , but yet he failed in that , when he saw Hannah in great trouble of spirit , uttering her heart before the Lord ; Lay away thy drunkenness , ( saith he ) he thought she was drunk , at lest with some passion , and all came but from perplexity , and disturbance of spirit , and in that manner he rather added to her grief then eased hen ; So Jobs friends you see what they said , they presently judged him in that case , as one that God had cast off for hypocrisie , and for his pride , and covetousness , or for some one thing or other , and therefore it was thus with him ; Nay , Christ himself , the censure of all men was thus much concerning Christ himself ; We did esleem him stricken , smitten of God , and afflicted . The intent of the phrase is , as one smitten for his own ill , as if God had now manifested that he did not acknowledge him to be so holy and righteous . So thus you see the inclination in the heart of man , to uncharitable jndging of those that God hath cast down , and suffers to be exercised under many afflictions , and troubles ; Let us learn then spiritual wisdome ; let us learn love , and spiritual mercy , to judge more favourably of the state of those whom we see troubled in spirit . Many times God infeebleth , and distresseth the spirits of his best servants , to abate the pride of men , that none might exalt himself before God ; Nay , in the very thing wherein they have excelled , in the same thing he sometimes abaseth them : you see Abraham he is called the Father of the faithful ; his excellency was his faith , yet faithful Abraham is detected in Scripture of much unbelief in some particulars ; Who would think that he should expose Sara , as he did to save himself ? that he should do it , that was called the Father of the faithful ? you have heard ( saith the Apostle James , of the patience of Job , the very excellency of Job was his patience : who would think that ever patient Job should utter such things as he did , sometime , even cursing the very day of his birth ? David a man of a chearful spirit , a man full of the praises of God , a man wonderous large , when he comes to speak of the glory of God at several times . A man would have thought him of an invincible fortitude , and courage , yet nevertheless you shall have David so cast down , as that he thinks the Lord had forgotten him , and that the Lord would shew no mercy upon him , that the Lord had hid himself from him , and that he would never regard him more ; who would think that ever David , that abounded so in the comforts of the spirit sometimes , should be so dejected at such times as those were , when he was in such a conflict ? Why doth God do this ? To shew thus much , that the very best of his servants in the chief of their excellencies are dependant on him still , they have nothing of themselves , or from themselves . Therefore they shall sometimes seem to want that they have , that the very having , and using of it , may be ascribed to his glory . Then let us now reason thus , when we see the servants of God in trouble , exercised under disquiet ; Let us conclude , now God is glorifying himself . This the Apostle infers , He will rejoyce in his infirmities , because the power of Christ is manifested by it . For our selves , it should teach us ( according to the intent of this place ) above all things to labour , that our hearts may be kept in that blessed plight of spiritual joy , that we may be strengthened with freeness of heart to serve God in our inward man ; Let not your hearts be troubled . How should this be done ? The Text tells us here ( and so I come briefly to the second thing observable in the Text , the means ) you beleeve in God ( saith he ) beleeve also in me . As the words are read in the translation , they seem to be uttered by way of concession , as much as if Christ had said , since yon already beleeve in God , now beleeve in me . The Syriack seems to express it otherwise , and so render it by way of command , and to make here an intimation of two duties , as a help of quieting the heart , and so it reads it ; Let not your hearts be troubled , beleeve in God , beleeve also in me , propounding a twofold object , where-about faith should be exercised , that the heart may be quieted in the time of any trouble . The first is God , considered in the Trinity of persons , in the unity of Essence . The second is Christ , Mediator , God , and Man. Now , saith he , beleeve in God , that is the first , rest upon God. Then the second is , beleeve in me also ; as one that is the Mediator between God and you , now making your peace with God ; So the second part seems to be the prevention of an objection ; For when he saith , Let not your hearts be troubled , beleeve in God , they might say , Alas , shall we beleeve in God , that are sinful men ; The sinners in Sion cry out , Who shall dwell with consuming fire ? &c. Therefore saith Christ , beleeve also in me ; that is , know that God will be your God , in , and for my sake he is reconciled , and well pleased with you . Therefore in all your approaches to God take me with you , look up to God , pray to him , depend upon God through me , still keep me as a Mediatour between God and you , and this will preserve your hearts in peace . The time would not serve , if I should go over things particularly and in a full way ; Therefore I will touch the heads of things , and it shall be thus much ; that , A special means to preserve the heart of man from excessive sorrow , and fear , from trouble , and disquiet of spirit , is faith . Let not your hearts be troubled ; But how shall we help it ? Beleeve in God , beleeve also in me . And this we shall see through the Scriptures , David found it thus , Psal . 40. he speaks to his disquieted soul ; Trust in God , I will wait on him , he is my God. Jehoshaphat in that excellent speech to his Souldiers , that were now troubled , for the multitude of their enemies against them ; Beleeve in God , and you shall prosper , beleeve his Prophets , and you shall be established ; that is the way to stablish the heart , to beleeve in God , revealing himself in his Word . It is noted of Moses , in Heb. 11.27 . He therefore endured all that he did , because he looked on him that is invisible . And those three companions of Daniel , Dan. 3. Our God ( say they ) whom we serve is able to help us , but if he will not , we will not worship thy golden Image . There was matter of trouble and disquiet in the heart to be put to such a plung , that they must either worship , or be cast into the Furnace , heated seven times hotter ; Well , this eased them of all trouble , and disquiet ; they knew whom they have trusted , and he was able to keep that , that was committed to him , to the coming of Christ . As Saint Paul expresseth it , with which he also rested abundantly satisfied . On the other side , the want of this , hath been the cause of that perplexity , and disquiet that hath been upon the hearts of Gods servants at all times . That was the reason that Abraham was so disturbed , and disquieted , in that fear of what should be done to him in Egypt , certainly he failed in this , in resting upon God. Moses was wondrously troubled , when the Lord bad him go to Pharaoh , and deliver Israel out of Egypt ( saith he ) Lord send by him whom thou shouldest send , I am a man of a stammering tongue , saith the Lord , I will be with thy tongue ; He bids him quiet his heart in that perplexity , and rest on him that made the tongue , to be with his tongue ; And because there was another secret that troubled him , the Lord knew his heart , God saith , go , the man that sought thy life is dead ; as if he should say , Moses though thou wilt not confess it , I know what troubleth thee , thou art afraid that the men that sought thy life are alive in Pharaohs Court , and that therefore when thou comest thither , thou shalt be executed . No , saith he , they are dead , he would have him rest on him , and that would revive his heart , that he should not be troubled and disquieted . So you may see in other servants of God , that this was alwaies the reason of any indirect course they took : Jacob and Rebecca , in that case ; why did Rebecca use that device in getting the blessing with Jacob ? Because she failed in her trust in God , she saw how she was perplexed with the daughters of Heth , Esaus wives , and many troubles that way ; And Isaac was dim-sighted , and had many weaknesses upon him , she knew not how he might mistake , and give the blessing to the other , therefore she deviseth a way to get the blessing , but she got many sorrows ; you know what a hard service it cost Jacob , and how many evils it exposed him to , and all was , because through fear , and disquiet of heart , he cast not himself upon God in his way , but they would find out wayes of their own . It should teach us in all disquiet of spirit , to look principally to the strengthening of our faith . This is called a shield , Eph. 6. when all the darts of temptation that fire the soul , and perplex it many wayes , are cast upon a man ; here is a shield to preserve and keep him safe . Therefore let us ever have this for our use whose and found . You shall find that even the servants of God have so far been in a comfortable estate , as they have been in the exercise of their faith . Take David for an example , when Ziglag was burnt , and his Wives , and servants , and goods , and cattel , were all carryed away , and the Souldiers in the rage of their hearts , and discontent , began to think of stoning of him , yet faith the Text , Then David comforted himself in the Lord his God ; When there was no comfort in his Souldiers about him , or in those that were neer him , every thing was taken away , at this time David comforts himself in the Lord his God. So Job , see how quiet his heart is , and well satisfied , when he rested on God , in the greatest occasions and troubles , his goods was carried away , his sons were slain , all added to Jobs misery , but he comes to this ; The Lord hath given and the Lord hath taken away , blessed be the Lord ; when he can look above the creature to God , and settle his heart upon this rock , he finds comfort in it . On the other side , the servants of God are never out of trouble , and disquiet when they neglect this , as the Disciples in the tempest upon the Sea , Math. 8. they cry out they are utterly undone ; Save Master : saith Christ , Oh ye of little faith ! The not exercising of their faith did so perplex and disquiet them as it did , and if you look upon all the complaints of the lives of men , for the loss of such friends , and the decay of trading , for the ill dealing of Customers , for sickness , &c. Men are always complaining . What is the reason ? Because they place too much hope and confidence in the creature ; they look not above these things with the eye of faith , and hence comes that disturbance , and disquiet , if the outward means be taken from them , they look not upon that God that hath all means and opportunities in his own hand . You beleeve in God , beleeve also in me . They that would have their hearts quiet by beleeving in God should especially exercise faith in resting on Christ . Beleeve in me , saith Christ , for the heart of man flies off from God ; Alas , the Lord is holy , and I am a sinful man , he is righteous , and I am sinful , who shall come before this holy and righteous God ? Now when faith can look upon Christ , and set him between God and me , and look on God through him , now the soul rests , he looks on God as a Father through Christ his Son ; when the soul looks on Christ , as my husband married to me , as my head , and I am united to him as a member , as my Lord that hath taken me into his protection , when the soul thus looks on Christ , now it looks upon God in all his attributes , wondrous glorious , and comfortable to the soul . This is the thing that I can but touch at this time ; There are two things considerable in it . First , there is no ground of reposing the soul upon God , but by beleeving in Christ , he is the Mediatour . Therefore in John 8.24 . saith Christ , Except you beleeve , that I am he whom the Father sent , you shall die in your sins . The Jews , they did beleeve in God , they were the children of Abraham , and worshipped the God of their Fathers , and beleeved in God ; but , saith he , except you beleeve in me , that I am he that God hath sent as Mediatour ; you shall die in your sins . And so in this Chapter ; I am the way , the truth , and the life , no man cometh to the Father , but by me ; there is no other way to the Father . That as the high Priest under the law was in all things pertaining to God , he was between God and the people . So Christ our great high Priest is in all things that concern the glory of God , and the salvation of man , and the acceptance of a sinner , in all things between God and us ; Here is the first thing . Secondly , it is worth our consideration , how Christ comes to be thus , he was willing to die , a cursed , a shameful , and cruel death of the Cross , and to be despised and abased , and all this for man , and yet Christ crucified is despised , and scorned in the world , therefore if ever you will have acceptance of God , beleeve in me , [ In me ] that am now going from you ; that am to be taken away by a cursed ignominious death : Here is another truth then , They that believe in Christ , must believe in Christ abased , and Crucified , as well as in Christ in Glory . That is a thing that flesh and blood despiseth , indeed all the World speaks well of the profession of the Faith , and believing in Christ , when Christ is in triumph , Conquering to conquer : every man glories in Christians , but when Christianity and profession is cryed down in the world , when Christ is Crucified , when all the World speaks ill of the wayes of Christ , and of the obedience of Faith ; now to obey a crucified , scorned , despised Christ in the sight of the world , to rest on him in the midst of his abasement , this will comfort the heart of a man in the times of the greatest trouble , there is great reason it should be thus . For Christ is the Almighty Glorious God in the midst of his abasement , his Divinity was not a whit abated , nor his Divine Excellencies diminished by all his Sufferings ; you see Christ in the dayes of his flesh , he cast Devils out of men , and they obeyed him ; The Devils were subject unto him , when he conversed among men in the body ; nay on the Cross he saved the Thief that confessed him in the sight of all his Enemies , when he was a crucified Christ , at that instant he triumphed on the very Cross , and saved a sinner that believed at that time , to shew that he was as mighty on the Cross , as he is now at the right hand of the Father . Now I say , is not Christs glory a whit diminished in his abasement ? why should our belief be abated for all the scorn and despite of the world that is cast upon the profession of the Faith of Christ ? Now briefly some Application of this , and so to take in the rest withont amplification , because the time is past . It should teach us in all disquiet , to know what course is to be taken ; every one will say , I rest upon God , there is sufficient in him to make me happy . But how shall I come to have interest in God ? The well is deep , where is the bucket ? what is the means to relieve my Soul , and to supply my wants ? Believe in me , saith Christ ; let the Soul look on Christ immediatly as the Mediator between God and us : this is that I should have spoken of , and a word of Exhortation to the purpose . You will say , what is it to believe in Christ ? The first thing that is done in this , is receiving Christ upon Gods offer of him , God offers Christ in all his Offices , as King , Priest , and Prophet , as a Lord and Saviour to the Church , and he would have men take whole Christ , or no part of him . Now if the Soul answer to this offer of God , he shall be my Lord to rule me , my Prophet to instruct me , my Saviour upon whom my Soul shall rest for Salvation ; this is the answer of the Soul to God , this is the receiving . Now you must know there must be a right propounding , and a right apprehending of Christ You must know first what it is to receive Christ as a Prophet , as one that will instruct us in the truths that are contrary to natural principles in the corrupt understanding of man , he will lead you now in the way of the Wilderness , in by-pathes , in crooked , rough wayes , he will teach you to deny your selves . The first rule that he gives , is for a man to deny himself ; as if he should say , that is the first work : he dyed to pull down all the old frame , and to set it up again ; for what is the understanding of man , but a frame of false principles ? for the natural mind of man , it is nothing but a habit , a heap , a pile of false principles , that every man perisheth by the delusion of his own understanding ; now the first work of Christ is to dissolve this frame , and to blot out these rules whereby men walk when they are lead by sence , and natural reason , and observation of the world ; now these must all be taken away , and a man must resolve all now into the authority of Christs speaking . A word of Christ is enough against a thousand examples in the world , and against a thousand reasons of a mans own corrupt heart . This is to receive Christ as a Prophet , when I will not walk by the rules of my deluded reason , and corrupt mind , after which I was carried before , but the Word of Christ shall carry me in all things , here is obedience of Faith in matter of Doctrine . And so to receive Christ as a King , would you know what a King he is ? he is a holy King , whose laws are all right , the Law of Faith is a righteous Law , and the obedience of Faith must be obedience to righteousness , that is righteous obedience wherein a man labours more and more to perfect holiness in the fear of God. Hence comes all that care to mortifie corruptions , and to frame the inward man to conform to those rules that are taught by Christ as a Prophet ; the soul receiving Christ as a King gives it self to obey all the rules and directions that Christ in his Word as a Prophet hath lest : and this it doth in faith , that is , looking upon his authority that hath commanded it ; for that is properly an act of faith when things are done upon this ground , upon the authority of him that hath revealed it , I believe it to be his will , because he hath revealed it ; and it is my duty , because it is his will ; Thus the soul resolves all to Christ , as a Prophet and a King. And then it rests on him as a Priest , and comforts it self in Spirit , now for a man when he wants comfort he must not separate the offices af Christ , and say , I will rest on Christ as a Priest ; these are errours and delusions . Shall a man be saved by a half Faith , by a peece of Faith ? To look on Christ in one office , and to think to be saved only by that without concurring , and concomitating in the other offices ? Beloved as Christ is entire in all his offices , so the faith of a believer is entire looking upon all his offices ; therefore we must receive him as King , Priest , and Prophet , that he may be wisdom , righteousness , sanctification , and redemption , that he may be all to the believing soul , for present , and for future happiness , else if Christ be not all , he will be nothing ; men must not please themselves to look upon one office of Christ ; and to neglect all the rest . When this is done come to the main matter , the soul is beaten off ; as when a man is in a Boat getting to land after shipwrack , there comes a storm and beats him back again when he thinks he is even at the shoar , but still he takes hold on the Boat and keeps his eye upon the shoar : So the soul when it comes to this to be beat off again , still it keeps the shoar in its sight , and directs it self towards Christ , that should be the end and aim of all a mans endeavours , the true object of faith ; I beseech you consider this point . But a man will say , though I be careful to receive him ( I speak of weak Christians , or of strong Christians that are weakned by temptations ) Alas what hope have I in Christ , Christ is in heaven , and I am upon the earth ? Did Christ when he was upon the earth , so tender the trouble of his servants at that time , as that when he himself was to suffer , yet he took care to comfort them , be not you troubled but believe in me ; As if he should say , though I be exposed to a world of trouble , and at this time my soul is heavy unto death , yet be not troubled : was he so careful when he was in his own troubles on earth to comfort them ? and will he not now be so in heaven , when he is in blessedness ? certainly the soul that hath recours to Christ shall not return empty ; therefore see how Christ is exprest in heaven , Matth. 25. Come ye blessed , &c. For what you have done to these you have done to me , he is in heaven ; and so Saul , why dost thou persecute me ? he is in heaven , yet in respect of his Church he is below ; therefore be assured that Christ hath not put off the bowels of love to his people , he will be the same if thou receive him as a Lord and Saviour , as ever he was to his Disciples . But it may be objected , we are exposed to many uncertainties , though we beleeve in Christ , and we find not the comfort of it here . Therefore Christ saith , rest not upon things present , here you are in Tents , but you shall come to your fathers house , there is a place provided for you , between which and this there is as much difference as is between a house and a Tent , between a mans own mansion and an Inn. And though you have hard entertainment in the world , yet you shall have an abiding place after . But you will say , indeed there are mansions , but there are abundance to receive them , what shall we do ? There are many masions , therefore look as there are many children to be brought to glory , so there are many places to receive them in glory , and to settle them there : we see what a vast body the Sun is , and the Stars are , yet they seem but little sparks in comparison of the heavens above us , but what is the heaven of heavens that contain all these ? infinitely beyond in its own compass ; there are many mansions . But how shall we come to heaven ? Saith Christ , I go to prepare a place for you ; as if he should say , all that I have done , is for your sakes , I die and ascend , and sit at the right hand of God for your sakes , I will come at the day of judgment to bring you to glory , all that Christ doth now , as God-man , as Mediator between God and us , all is for our sake . But when Christ is taken from us , how shall we get thither . Saith he , I will come , and bring you with me , I will come in glory at the day of Judgment in the clouds and inable you to meet me ; and thence bring you to those heavenly mansions in my fathers house , never doubt how these things shall be done , I will do them all ; Thus Christ would confirm their faith , there is the greatest happiness and comfort in this , wherein he would have them setled ; this should stir us up to settle our hearts this way ; But the time is past , this shall be sufficient for this time . FAITHS TRIUMPH OVER THE GREATEST TRYALS . SERMON XXXII . HEB. 11.17 . By faith Abraham when he was tried , offered up his son Isaac , and he that had received the promise offered up his onely begotten son . THis Chapter doth speak in the commendation of the Faith of many of the Patriarchs , and Abraham among the rest is brought in , with a manifest testimony of his Faith : there be two things observable , which Abrahams Faith strengthened him to act , one was to give up his Country , the other was to give up his Son : to give up his Country in verse 8. By Faith Abraham , when he was called of God , to go out in a place which he should after receive for an inheritance , obeyed , and he went out not knowing whether he went. To leave our friends , our parents , to take our journey we know not whither , to live among we know not whom , and all this upon a bare word ; this was not an easie thing , to part with good Land for some good words ; this was a hard matter , sence derides it , and reason contemns it , and will not hearken to it , but Faith can see more in Gods promise , than sence can find . Abraham will leave his Country , when God calls him to it , but never shall lose his inheritance by beleeving and obeying : no man did ever yet hazard his estate , who could part with it upon obedient terms . A second thing that he is to part with , is with his Son , his only son , his first begotten son , in this Act of faith ; Abraham sails against wind and tide , where he breaks through the contentments of the world , not only of sence and reason , but of natural affection . The story in a word is this , God after many years patience , at length gave Abraham a son in his old age , he was the child of many prayers , and of many teares , the parents delight , and to Abrahams thinking an heir of life , because a child of the Promise ; he had not long spent his gray hairs in a strange land , but God on a sudden calls upon Abraham to give back his son , his very son Isaac , as we may read in the 22 of Genesis . Now what doth Abraham do ? how doth he behave himself ? doth he expostulate with God ? Any thing , Lord but spare my son Isaac . Nay , the Text saith , he offered up his son ; Doth he murmure and grumble against God in this manner ; Lord why dost thou single out this delight of mine ? why dost thou seem to envy this blessing of mine ? No he offered up his Isaac ; as if the Text had expressed Ahrahams language thus ; O Lord my God , what is it that thou callest for ? whom is it that thou callest for ? is it for my only son Isaac , the son of my love , the son of thy promise , the son of my age ? verily Lord thou shalt have him ; it is true , I love him dearly well , but I love thee better ; I got him by beleeving , and I shall never lose him by obeying ; if Isaac were a thousand sons thou shouldest have them all , though I am a father , yet Lord thou art a God , if I give him , he is a sacrifice acceptable , and though I kill him , yet thou canst quicken him and raise him again ; I shall never lose my Isaac , though I part with my son , for thou hast said , in Isaac shall thy seed be called . Now the parts of these words are two ; First , we have Abrahams great tryal . Secondly , we have Abrahams acquitment . First his tryal , Abraham was tried when he offered up his son . Secondly his acquitment , by Faith Abraham offered up his son . In the former we may observe three particulars ; First , the person that is tried , Abraham . Secondly , the Person that tried him , God. Thirdly , the thing wherein he was tried , it was no ordinary thing , it was to part with a part of himself , to offer up his dear son Isaac . In the latter part two things are observable ; First , his quickening up himself in his obediential act , he offered up Isaac , saith the Text. Secondly , the powerful cause which did inable Abraham to so difficult a work ; By faith Abraham when he was tried offered up his son , and he that had received the promise offered up his only begotten son . Now I cannot handle all these parts by several peeces as they lye , therefore I will deliver to you the juyce and substance of all that I have to say , in two Propositions , there might be many more collected from these words , but I will speak of no more , the first is this ; That strong and great trials may befal strong and great Christians . The second Proposition is this ; That faith will make a man acquit himself in great trials . Now for the first . That strong and great trials may befal strong and great Christians . The Text clears it in Abraham , about his son , his only son , a great trial , there are ten remarkable steps in this trial of Abraham in oftering up his Son. First , had it been to part with a dutiful servant , this had been something , but to part with a Son , this is much more , this we know that the relation of a servant is much less then that of a child . Again , if he had been to part with a faithful friend , such a one as Jonathan was to David , this would have tried him , but to part with a tender Isaac , this is much more . Again , if it were an adopted son that he were to part with , it were not so much , but to part with a natural son , one that was a part of himself , a part of his own body . Again , if he were a son amongst many more , but he must part with his only son , his only son Isaac . Again , if Abraham had been young , and might have enjoyed another son , it had not been so much , but he is the only son of his old age . Again , if it were the son of his old age , if it had been an Ishmael , this had not been so much , but his only son Isaac , a child of promise , and of prayer , a child of many tears . Again , if it had been a son wherein he took no great delight , that his affections were not so much set upon , it had not been so much , but it was the son of his love ; he must not onely part with his only son , and the only son of his old age , but his only son whom he loved . Again , if it were but only to part from him , to have him taken away , this had not been so much , but he must kill his son , he must cut his son all in peeces , and so offer him up to God , wherein his heart might have disputed with that sinful act of murder . Again , if another had been to do it to cut his son in peeces , but Abraham must do it himself , the tender Father must take away the life of his tender child . Again , it had not been so great ; if Abraham had been to do it presently , or neer to some of his friends , that might have hindered him from this Act ; but Abraham must go three dayes journey , and must go to an unknown place , and there must pour out the heart and bloud , and life of his Isaac . In these many particulars we may see the greatness of Abrahams trial ; O the heighth and depth , and bredth of this trial , no one could impose such a trial , but a God , and none could answer such a trial but an Abraham . Job may come in as another instance , God gives Job this testimony , that he was an eminent person , None like him in the earth , a perfect and upright man , and one that feared God , and eschewed evil ; He seemed to be the tallest Cedar , and yet he had the sharpest winds , his eminency in grace , would not deliver him from trouble , he is tried many wayes , in the loss of his cattel , and then in the loss of his servants , and then in the loss of his children , and in the loss of all his children at once , and all on a sudden , and at such a time , the time of his greatest prosperity : he is tried by his neer friends , condemned for an hypocrite , and by his own wife contemned , and tempted to curse God ; and he was tried by God himself , He wrote bitter things against him , and fastened his arrowes in his spirit . But to leave these instances , let me crave leave a little to touch upon two things for the full and cleer opening of this point . First , I will shew you wherein the strength of a trial may consist . And secondly , I will shew you , why God is pleased to lay strong and great trials , upon strong and great Christians . First , wherein the strength of a trial may confist , and I will observe six things which may make a trial great . First , one is the goodness , and kindness of the agent that deals with us , when any neer to us in a singular relation to us , shall seem to turn against us , and spoil us , and persecute us , when a dear friend shall prove a bitter enemy ; O this is a heavy trial , no sword cuts so sharp as this , nothing makes a greater wound then this ; when God himself shall seem to reject : He who had said thus much , I will be a God to Abraham , and I will bless thee , and multiply thy seed , and yet now to command him a Duel with his son : for a man to meet with a condition of trouble and sorrow , when he expects all mercy and compassion , and tenderness of love ; O this doth cause singular sorrow : to meet with waves in the middest of the Ocean , it is a common thing , but to thrust the ship into some harbour , and there to meet shipwark , O this is very much : for a Christian to find scorns , and hard usage from the world , this is but an ordinary thing ; but when he looks up to heaven , and receives such looks and frowns from God , that fetch tears from his eyes , and from his heart , this is much more . Secondly , the strength of a tryal may consist in the neerness of an object , when the tryal is not that which rends the garment , but rends the heart ; for a woman to lose her ring , is not so much , but to lose her husband , this is much more ; for a man to lose an outward thing is something , but to lose a child is much more ; this many times is the renting of the loyns a sunder , for David to lose a servant is not so much , but when David loses Absalom , then he cries out , O Absalom , my son , would God I had dyed for thee . O Absalom my son , my son . God is pleased many times to try his servants , by taking away the delight of their eyes , and the joy of their heart , and the hope of their lives . Thirdly , the strength of a tryal may consist in the neerness of a comfort , a tryal is strongest when it seems to pluck away the thing that is neerest the heart , when God plucks away a Child sucking at the breast , when he takes away that whereon our delight is fixed ; when God on a sudden , doth take away and cousume the Gourd that shadowed Jonah , when he snatches away the thing that we take content in ; O this will enter to the quick , and greatly amaze us , when out affection is placed , and setled in a designed object , in a person that we neerly love , and now to take away that comfort , and as it were to diverse the heart from the heart ; O this goes neer us , this doth exceedingly trouble a person . Fourthly , the strength of a tryal may consist in the suddenness of it , to enjoy a comfort , and on a sudden to have it taken away as it were in a mans sleep , such a thing that he did not dream of , when he did not expect that such a thing would befal him , if a man had heard something before hand , he might have been better fitted for it ; When the Prophet saw the Cloud ascend out of the Sea , being warned of abundance of rain , he hastened to escape . So if a person have fore-notice of such a cross that would fall upon him , he might be somewhat armed and prepared , he might in some measure be able to bear his tryal , like a little Boat well mannaged may meet with lofty waves , but when the affliction shall take a man at unawares , when it takes us before we can gather our selves together , before we can put out our selves in prayer ; for a man to go forth , and come home and find a wife dead , and for a Woman to go forth , and come home and find her Husband dead : for a tender Mother to kiss her child , and lay it down to rest , and the next turn to find her child dead ; this is a great tryal . Fifthly , the strength of a tryal is in the successiveness of a tryal , the repetition of a tryal , when Jobs messengers come with news of one affliction , having scarse delivered their message , and their errand , but another comes , when there is a course of tryal one after another ; Thou , O Lord , hast set me as a mark , saith Job ; Why a mark ? why God had , as it were , singled him a man for sorrow and tryal , one arrow had no sooner lighted on him , but another comes and pierces him ; Now this doth deeply prove our patience , and makes us sometime wonder , that the Lord should give us no rest , when one affliction shall succeed another , without any Cordial when the handkerchiff shall no sooner wipe off one tear , but presently another distills down ; Herein is a great strength of tryal , the heart is wonderfully cast down . Sixtly , the strength of a tryal may consist in the strangeness of our obedience to it , as when a matter is put upon us as a duty to be obeyed , and hath some contradiction to the precept of God : when a tryal doth cross the precept of obedience , and jussle against the promise of God , that a man can hardly obey God , but he must make God a lyar . Abraham could not have obeyed God in killing his Child , but he must run against that other command , forbidding murther ; he could not defer it , but he must violate his faith ; Now this doth exceedindly distract the Soul with a great tryal , the more contrary the tryal is to the precept of obedience , the greater is the tryal , and the more neer to the person . But I proceed to the next question . Why the Lord doth impose great tryals upon great Christians , the reasons of it may be these ; First , great grace will be obscure , and will scarce shew it self , unless there be great tryals ; and therefore S. Paul when he was lift up to the third heavens , lest he should be exalted above measure , there was given him a thorne in the flesh , he is beaten down with temptation , that the grace of God might the more appear . God doth hereby prevent our fall , and doth hold great grace in great conflicts , that the soul might have little leisure to admire its own fulness . Secondly , great tryals for great Christians , because who is more able to sustain grear tryals then great Christians ? God is wise in all his actions ; and as Paul speaks in another case , there was milk for babes , and meat for strong men ; so when he imposes any affliction , he considers the person , and so proportions the affliction : he imposes the greatest burden , upon the greatest Christian , a little blast is enough for a tender oak , but a well grounded one may endure the strongest winds : a poor weak Christian , a little tryal will cast him down , but a well experienced Christian that hath inriched himself with the promises of God , that hath hardned himself with the receit of singular comforts , one that knoweth the life of faith , that hath gotten singular patience , he can endure a hard storm , he can go through great tryals with great comfort ; He can say with Job , though thou dost kill me , yet will I trust in thee ; he will be able to go through many sad nights , and great tryals , his faith will make him conquer all . I come to the second point , and that is this ; that , Faith will make a man acquit himself in great Tryals . Though Abraham is put upon it , in a great tryal , in offering up his son , yet by faith Abraham acquits himself , and offers up his beloved son . The meaning of the proposition is this , that faith will inable a man to give back his dearest comfort again to God , though Isaac lie in Abrahams bosome , though Isaac lie at Abrahams heart , yet Abrahams faith upon Gods call will take him thence , and present him to that God who gave him . Faith makes a man resign up willingly unto God his dearest comfort , as Job did ; The Lord hath given , and the Lord hath taken away , blessed be the name of the Lord. Beloved , remember this , faith can take a mercy and be thankful , and faith can part with a mercy and be content . Paul he had learned how to abound , and how to be in want ; and this lesson was the lesson of faith : faith makes a Christian take from Christ , what it injoyes , like one of the blessed Martyrs , his condition was , if God gave him any mercy , he was chearful ; if the Lord take away any mercy , he fits down with contentment , quieting his soul in patience , if God give him any mercy , he was not swoln with pride ; if God take away any mercy , he was not cast down with sorrow . Dost thou remember me , O Lord ; saith faith : Lord I am unworthy the least of all thy mercies and goodness . Lord dost thou call for this blessing back again ? why here it is Lord , do what thou pleasest ; like an honest debtor , saith he , if you can spare me a little , I will thank you , but if you will have it , here it is ; as the blessing is a gift of Gods kindness , so neither doth faith account of any mercy , but a borrowed , a lent good which God may require when he pleases . There is a double acquitting of our selves , one is a necessary acquitting , and the other is a pious , and Christian acquitting : there is this difference between a godly man , and another , when God calls for any one of thy comforts , it must be restored , God is the Lord of life , and whether we are willing or not , when he calls , the comfort and we must part , and in this respect a man who wants a lively faith , may acquit himself in a tryal , when he sees that floods of tears will not help him , specially when he sees it is past recovery , he resigns up a comfort , when he can keep it no longer , he will part with a blessing when he cannot avoid it . But then there is a pious acquitting of our selves , when God calls for a comfort back , the hand of Faith presents the comfor to God again , when God calls for Isaac , Abraham presently resigns up his beloved Son again , upon this ground ; God is the Lord who gave him , and now the Lord calls for him back again ; I , and the Lord shall have him ; thus Faith acquits the soul in great tryals , and joyns with God against all our own contentments , to set down with much patience in great losses , to submit to Gods call , and Gods appointment . Now the reasons why Faith can acquit a man in great tryals may be these . First , Faith can exalt Gods will above all , and submit our wills to Gods will , remember this . God is the Author of mercy , when he will he gives us , and when he pleaseth , he takes it away again . It is well to have abundance , saith nature , and sence , we cannot be without it : no saith Faith , I will yeeld to Gods will , it is good to enjoy this saith Sence ; it is better to part with it , saith Faith , when God calls for it . Secondly , Faith can give God the glory of all outward comforts ; this is a great occasion of stilling our souls , to find out the right owner of our comforts ; if a man did once discern that by faith , that God is the Author of all comfort , and that all mercies come from God , this would make us submit in the day of tryal : this is certain , God is the God of our bodies , and of our souls , and of our comforts ; who hath more right to a possession then the owner , all our comforts are but Gods servants , God is the great Land-Lord of heaven and earth , the God of all our possessions ; what if he be pleased to gather a flower , we are but tenants at will , and whatsoever our outward estate is , Faith over-looks all , and submits all to God , and receives it by Gods permission , and doth as it were hear the Lord say , I must do what I will with mine own ; Faith makes a man say , nothing is mine own , my Child is not mine own , my Wife is not mine own , it is Gods possession , when God calls for it ; Faith resigns it up as Gods due , faith renders unto God , the things that are Gods. Thirdly , Faith can make the soul acquit it self in great tryals , because faith finds no loss by obediencial submission , for all our unwillingness to resign up , and to part with any comfort , it doth arise from infidelity , or from the stubbornness that is in a person , when a man haves and holds his comfort contrary to Gods will ; or else it doth arise from a conceit that some dammage will redound to our selves , ●…parting with such a blessing , but faith sees safety enough to yeeld up all into Gods hands , who is the Father of mercy , and God of all consolation . Thus we see Abraham being put to it about his only son , he gives up his child , his Isaac , and God bestows Isaac upon Abraham again ; nay , a further degree of blessing confirmed with an oath ; In blessing , I will bless thee , and in multiplying I will multiply thee , and will multiply thy seed as the stars of heaven ; This is ever true ; faith makes a man give back a blessing with this conclusion , either God will continue the comfort to a person , or else he will give him more , or a better for it . Fourthly , a fourth reason why Faith can make a man acquit himself in great tryals , because Faith can find all losses made up in God alone ; Faith can find God as a most ample and universal good ; Faith doth look upon God as a particular good , and such a good that answers all again , that abundantly makes up all losses : There be many broken peeces of comfort that must concur to make up our outward good ; for our good here below is a compounded good , the Wise is a part that makes up our good below ; and our children are a part that makes up our good below , and our health , and our riches , and our friends ; many of these concur together , to make up our good here below is a compounded good , the Wife is a part that makes up our good below ; and our children are a part that makes up our good below , and our health , and our riches , and our friends ; many of these concur together , to make up our good below : but God is all this in himself , and much more , whatsoever good , whatsoever comforts , are in a Child , a Wife , a Husband , or in friends , in riches , in health , all that is in God , and much more to faith : what is that thou seest in a Husband , or in a Wife , or in a Child , that thou mayest not see in God ? What is that thou findest in a friend , that thou mayest not find in God ? and what is there in riches , that thou mayest not have much more in God ? the Husband can do thee no good without God , who can do thee so much good as God ? the Husband can comfort thee , who can comfort thee so much as God ? a friend may counsel thee , and direct thee , but he cannot deliver thee ; Faith sees more in God than in riches , more in God then in all outward blessings ; bring all the outward comforts together , they cannot make up a Christians comfort ; Faith is never satisfied with these things , it is not a Child alone , nor a Husband alone , nor a Wife alone , nor a friend alone , that makes up a Christians comfort , but God alone can do it ; whatsoever is in any outward comfort Faith find it much more in God , God and his favour , God and his gracious countenance , these make up a Christians comfort , this alone supports the Christian , and in the want of all things Faith can comfort it self in the favour of God ; in the loss of all things , Faith can find all again in the favour of God. This is a fourth reason why Faith makes a man acquit himself in great Tryals . A fifth reason , why Faith makes a man acquit himself in great troubles , because Faith knows upon what terms we possess all these outward comforts , upon what small grounds we possess them ; upon moveable and changeable titles . Faith looks upon all these things , as upon things that he must part from ; we have here no abiding City , our place and being here is but for a short time , and remember this , God never bestowed any comfort upon thee and me , with an assurance of an immortal possession , all the assurance that he hath given thee is nothing , all the creature is but vanity , it is of a shifting nature , and therefore it is said of riches , that they do take to themselves wings , they skip away , honour is soon gone , riches are soon gone , the life of man is soon gone , the life of man is but a breath , a vapour which is presently consumed , but a glass of a brittle substance , all our comforts are of a changeable nature ; that whereon we set our affection , is taken from us in a moment . Thus I have opened these two points , now give me leave to make some use ; I will spare to speak to you of the occasion of our meeting together , for Funeral Sermons are not for the advantage of the dead , but for the instruction of the living : there are two Uses that I will make of those two propositions ; I know many more may be produced , but I consider the time . The first Use is this ; Since great tryals may befal great Christians , then let us prepare for great tryals , for as much as such kind and degrees of affliction and crosses may besal us . There are two things that a man should alwaies provide for , one is while we live to provide for Death ; the other is while we are in prosperity , to provide for affliction , for a change : and for this consider two things . First our outward condition is but a shadow , it hath a natural aptness to change , there is not a person that hears me this day , but this may concern his outward condition ; Man is born unto trouble , saith Job , as the sparks fly upward ; as if trouble were his natural sphear wherein he is to move . Thou canst not assure thy self of life , no not a moment ; nor of any of these outward comforts , neither canst thou promise thy self security in any state or condition , though thou maist get assurance that God wil save thee , yet thou canst never get assurance , that God will never try thee ; we see that Death enters into many houses of this City at this time ; in one house , one hath lost a Father , another hath lost a Wife , another hath lost a Husband , another hath lost a Child , another is in sorrow for the loss of a dear friend ; and therefore we should provide for a change , because the next commission of Death , may enter into our houses ; it is our sins that puts our lives upon these conditions ; our sins do alwayes leave something contrary to our comforts , to alter and change our present condition , Death takes away our life , and plucks away our comfort , and dis-inherits us of all these outward things ; how soon doth Death lay honour in the dust ? how soon is beauty ecclipsed by deformity ? our strength laid down by weakness ? our health overcome by sickness , our life overtaken by Death ? all these may ecclipse our comforts , these clouds may soon darken our sun ; one thing or other every moment is ready to put out our candle , to darken our day , to cease our life ; alas what is life but a shadow ? What is honour but a blast ? what are the things we do so much pride our selves in ? they are but as Jonahs Gourd , which perisheth in a moment , and many times the cause of our sorrow and affliction ; the loss of them a greater griefe then the want of them , this staffe on which we lean will soon be broken ; a Ship may last for a while , but she will sink at the last . What is the Wife mans verdict of all things under the Sun ? he concludes they are all vanity ; that is not enough , they are nothing but vanity ; that is not enough neither , they are nothing but vanity , and vexation of spirit , things less then nothing : then how little is it that we are to expect from them ? we should provide for a change ; not only our outward condition is thus changeable , but our inward condition too ; our spiritual comfort is changeable , though there is stability in the main , yet a Christian meets with many intermissions . Beloved , if our condition were not changeable , I would hold my tongue from exhorting you to provide for a change . Secondly , as our outward condition is cast upon many changes , so when these changes do befal us , when they come to strip us of our comfort , verily they will put us to it . Thou art mistaken , thou thinkest thou canst bear a loss , or a cross , it is not so easie a matter to bear the loss of a Child ; or a Husband , or a Wife , or a Father , or the loss of a dear friend ; it is not so easie a thing to bear the loss of an estate , as thou thinkest , thou shalt find it a hard matter to bear in worldly sorrow , we may seem to take courage before affliction comes , but when afflictions and trials fall upon us , then we are put to it : it is with us , as with a Ship , when the Sun doth shine , and the Seas are calm , and the Wind fair , then she goes on pleasantly in her motion , but in a storm all little enough to keep her steady : in our easie dayes , in our dayes of peace , in our calm estate , then we can hold up our heads well enough ; but in our losses and crosses , we shall hardly bear up , unless the Lord do mightily support us . We may observe two sorts of persons in the world , some are insensible persons , who are like the Rock that nothing can break it ; who are so hardened , that though God do scourge them , yet they feel it not , though God doth threaten them , they fear not , though Gods hand be already upon them , they regard it not ; a condition not so much now to be checked , as to be deplored . To such persons it is all one , whether God bless , or whether God curse ; whether he speak by his Word , or by his Rod , it is all one to them , they feel nothing , nor fear nothing . Secondly , there is another sort of persons , who are sensible persons , sensible of Gods love , and sensible of Gods anger ; they know that God is good and wife , that he doth not strike off our comforts from us , but upon some special cause . Now to stay upon God , and to yeeld to the Lord ; It is the Lord , let him do what seems good unto him . God doth not deprive me of such a comfort , but he sees it best for me . Beloved , it were good to learn this lesson , it will cost thee something in a neer trial , to acquit thy self by faith , to acquit God , and to submit to his chastisement , to kiss the rod , to judg the sin , to bend the soul , to better the life , this were an excellent lesson to learn in all our trials and afflictions . Secondly , if great trials may befall great Christiaus , and faith is that which will make a man acquit himself in great trials ; then get faith , use faith . What faith is , I have divers times discovered in this assembly , whence it comes , from heaven , how we may attain it , by the word and Prayer ; but to omit these , I say get faith , labour for this grace of faith , if there were no other reason but this , it is able to support us in our dayes of trial , it is able to give us comfort in our greatest sorrow ; this were motive enough to make us labour to get faith , the day of trial being so common , and we apt every moment to fall under some trial or other . There be four vertues and special effects that faith works in the soul , which will inable us to go through great trials , and therefore we should labour to get this grace of faith into our souls . First , faith gets assurance ; Secondly , breeds submittance ; Thirdly , dependance ; and lastly , conveyance . First , faith gets assurance , it can eye God as our God , though the storms be very great , yet God can quiet it . When a man though he sees his outward comfort dead , yet Faith sees it in the hand of a living God ; Faith assures the soul , God will put an end to the trial , though there be a changeableness in the outward condition , yet there is safety in God , and setledness in God. Though a man may look with a dull eye upon his loss , yet if he can look upon God with the eye of faith , as his God , the absence of a poor creature cannot so much trouble him , as the presence of a gracious , and a glorious God , can comfort and support him . Secondly , submittance is another effect of faith , which faith works in the soul : our outward condition is subject to many changes , and many times we meet with them , and we are hindered in our comforts , and naturally we grow impatient , and murmur and quarrel with Gods providence ; but now there is a vertue in faith , it fashions the heart , and the mind to the condition , faith makes a man submit to God in all estates , to make us stoop to our burthen , it is the Lord saith Eli. 1 Sam. 3. let him do what seems good unto him ; and in the 39. Psal . saith David , I was dumb , and opened not my mouth , because the Lord did it . Observe this , unbelief makes a man dumb , and faith made David dumb . Zachary , because he beleeved not the word that the Angel spake , he was dumb ; and David because he beleeved the word of the Lord , he was dumb ; unbelief procures dumbness , as a judgment from God , but faith makes a Christian dumb from complaining , it quiets the soul in silence from murmuring against God , it doth not make a person dumb , as not to pray , and to praise God , but dumb in complaint . Good is the word of the Lord , saith Faith. A third effect of Faith is dependance , it will make a man trust God in frowning dayes , though he kill me , yet will I trust in him , saith Faith : we can never lose any outward comfort , but Faith can find a better in God , though an outward loss may come , yet Faith can make it up in God , in the want of an outward comfort it will trust God ; Lord what wait I for ? saith David , truly my hope is in thee . Though the Christian estate may be at some time moanful , yet at no time it is hopeless . A fourth effect , that Faith works is conveyance , it can convey something to inable the soul to bear it up in all trials : as Faith is an active grace to inable the soul to the performance of duty ; so Faith is a passive grace , to strengthen the soul to suffer and bear affliction ; To you , saith the Apostle , it is given not only to beleeve , but also to suffer for his Name . Faith will call in strength enough to bear affliction : we see many times a poor Christian by the strength of faith is able to bear a great loss , and undergo a great trial . God is pleased to exercise a Christian with great affliction , but Faith carries the soul along through all : remember this , Faith bears Gods trials , with Gods strength , there is a power in Faith which exceeds all outward crosses and losses ; Faith draws strength from the Promise , for there is no cross nor affliction , but Faith can find a support in the promise of deliverance . Faith makes a man see the affliction , as it were , come out of the hand of the Lord , out of the hand of Mercy ; Faith can convey comfort to the soul in affliction , by making it see the chastisement delivered from the hand of a wise and loving Father , that our chastisement is for our profit , for our future advantage , and that this is sent for our personal good : if thou couldest get but a sensible denyal of thy self , and by faith see all things measured out by the Lord : this would make us with patience , take from God what he imposes upon us ; Faith will make a man conquer himself , it will silence all murmuring , and make the Soul bear its cross with patience . THE PRIVILEDGE OF THE FAITHFUL : OR , The Joint-Inheritance OF ALL BELIEVERS . SERMON XXXIII . 1 PET. 3.7 . As Heirs together of the grace of life . TO let pass all by-passages , you have in this Text the priviledge of Women , which is the very same with that of Men , especially in relation to the greatest priviledge that belongeth to either of them . The very priviledge it self ( as at the first view of the Text may appear to you ) affordeth a fit Theam for such an occasion as this is ; which is the solemnization of the Funeral of a Grave , pious , and prudent Matron , who was indeed while she lived a Mother in Israel , in the Church of God : who in her life-time testified much love to the Saints of God , and in that respect I may say deserved ( now she is taken away ) this respect of Gods Saints and Children , which by you is now shewed to her in accompanying her to her bed of rest . The forenamed words of my Text , doth branch it self forth into two parts . One setteth out the priviledge it self . The other , the partakers thereof . The Priviledge , therein you may observe two points ; First the kind of it , Life . Secondly , the ground of it , grace . The partakers of this priviledge are set forth in a compounded Article , Joynt-heirs , Co-heirs , heirs together , having relation to Women . The simple consideration of the Word , shews the right they have to the forenamed priviledge , they are heirs . The compound shews the extent of it , Co-heirs , one with another , Men and Women , heirs together of the grace of life . That yet you may a little more distinctly discern the scope of the Apostle in this Text : in a word , note the inference of it upon that which goeth before , or the connection of it therewith . Lift up therefore your eyes but a little higher to the words going before , and you may observe the Apostle giving a direction to men to honour Women , notwithstanding they are the weaker vessels : Vessels they are , therefore capable of that which God shall be pleased to infuse into them , his grace : they are weak vessels , so are men also , they are earthen vessels : these are the weaker ; these comparatively may be said to be as glassie vessels , and yet notwithstanding , you have a common saying , that a glass with good keeping may last as long as an earthen Pot , but both brittle : Now notwithstanding this Sex be brittle , and the weaker , yet to be honoured , and that upon this ground , because partakers with Men , and as well as Men , of the greatest priviledge , the grace of life . Were this a meeting for the solemnization of a Marriage , I might further descan upon this plain-song , that ariseth from the inference , of Mens honouring of Women . What have I said , if it were a Marriage solemnity ? surely , howsoever here be before our eyes , the eyes of our bodies , a visible object of mortality ; yet notwithstanding , here is before us , an invisible occasion of rejoycing , as at a Marriage solemnity , to the eye of our soul , understanding , and faith : for while here we live in the world , Jesus Christ our Spouse , he hath his friends , friends of the Bridegroom , his Ministers and messengers , that in his name come to us , woo us , use all the means that may be , to move us to accept of Christ for our Lord and Husband ; When a man accepts of this offer , there is then the contract consummated , in regard of the Mutual consent that passeth between the one and the other ; Christ having his Proxies here , we the Ministers being for him ; and every believing soul for himself . This contract continueth so long as here we remain in this world ; when we depart , the body is laid in the Bride-bed , quietly to rest , and sleep , till the Bride-groom be pleased to come and awake his Spouse , and it will be a blessed voyce that he shall come withal , Come ye blessed of my Father , receive the kingdom prepared for you from the beginning of the world . As for the soul , that goeth immediatly to Christ , and is in his Fathers house with him ; the Spouse in that part , with her Husband the Lord Christ , enjoying an eternal , inviolable communion , and sweet society . But howsoever this is thus to the invisible eyes of the soul , we now must look upon the object here before us ; and answerably order out matter ; and therefore with this touch I let pass the inference , and come to the substance of the Text. You heard the sum ; you heard the parts . But we must hear proceed , Huesteron and Proteron , and clean invert the order of the words , as I hope your selves will discern , if you do but well mark the order and method : Life is in the last place ; grace before it ; the right , that cometh before it ; and the extent of that right , before all . I suppose therefore you will think that first it is meet , to lay forth the priviledge it self , Life : and then to speak of the ground of it : then of the right that we have ; and then of the Extent of that right : and this order I purpose to follow . First , therefore concerning the Priviledge it self , Life . For brevities sake , I forbear to speak much of the divers acceptations of life , and distinctions thereof , as it is in the Creatour , the only true God , Father , Son , and holy Spirit : or as it is the invisible and glorious creatures , the Angels : or as it is in men , who are animated by a reasonable soul : or as it is in those creatures that are guided only by sense , Beasts , Fowl , Fish : or otherwise , as it Trees and Plants , that come forth out of the earth , having a vegetative life only . The life here meant , is that we call eternal life ; consisting in our communion with Christ our Spouse : and this is a life proper to the Saints ; proper unto them , because coming from the grace of God , extended unto them alone ; proper unto them , because they are heirs of it . And in this extent , there is a restraint ; howsoever the extent be in divers considerations , yet a restraint , a qualification ; only believers , only found true Christians , to them it is proper . And this life is to be considered , either in the Inchoation and beginning thereof ; or in the consummation and accomplishment thereof . In regard of the Inchoation of this special life of the Saints , it is here begun in this world ; I [ now ] live ( faith the Apostle , speaking even of this life ) by the faith of the Son of God : And the Just shall live by faith . This life it is by Christs dwelling and living in us : I now live ; yet not I , but Christ liveth in me , faith the Apostle in the place before quoted . The other , it is in the world to come , and it is by a sweet feeling and fruition ; it is by our abiding with Christ , and living with him : in which respect , faith our Lord Christ , to the penitent believer upon the Cross , This day ( the very day that he dyed ) shalt thou be [ with me ] in Paradise : and so Saint Paul saith of himself ; I desire to be dissolved , and to be [ with Christ , ] implying that upon the dissolution , immediatly there is a fruition , a communion with Christ : And the same Apostle , speaking of those Saints that shall be upon the earth at the very moment of Judgment , when the dead ( faith he ) are raised , then shall we also that are alive , and remain , be cought up together with them in the clouds , to meet the Lord in the ayr , and so shall we ever be [ with the Lord. ] Now then , mark , here you see the soul hath present communion with Christ upon the dissolution of the body : and the body also shall have communion with him at the great day of the Resurrection of all flesh . Now this life and communion with Christ is proper to the Saints , by vertue of their union with Christ ; A mistical union . For Christ the Son of God , he is life originally in himself , for as the Father hath life in himself , so hath he given to the Son to have life in himself . He is also Life communicatively , communicating life unto us ; therefore he is said to be the Bread of life , and in this sence , because he is that Bread which cometh down from heaven , and giveth life unto the world . The Use of this point ( my brethren ) is manifold . I will but touch it . First , it doth instruct us in the great love , and good respect , that God beareth to us children of men , that of his own good pleasure hath written our names in the book of life ; and hath sent his Son to purchase life for us ; and to bring us also to this life . Beloved what love the Father hath shewed to us in Christ ! Secondly , this is a demonstrrtion of the woful plight wherein naturally men are in this world : they may seem to be of some account , they have a life that is far different from the life of Plants , and also from the life of Beasts ; they have a reasonable soul to animate them : Oh but this , this is not the life ; Natural life indeed is a death compared to this life , that is here noted to be proper to the Saints , which cometh by grace , wherof we are heirs : and therefore of all natural men it may be said , as the Apostle said of the wanton Widdow , she is dead while she liveth ; even so are all such dead while they live , dead in sins and trespasses : and if so be those that are in this kind dead , continue so till the death of the body seize upon them , wo , wo , wo to them , upon this followeth an eternal death , endless , easeless , and remediless torment upon body and soul for ever . Thirdly , the Saints have here consolation , against the mortality and corruption whereto they are subject here in this world ; wherein their condition is common with the condition of all ; for that that befalleth one , may befall every one , in regard of the outward estate and condition , All must die . Nay further , here is consolation against the distresses , and afflictions , and pressures , whereto the Saints are subject above others for their profession sake ; in this very respect they are hated , they are persecuted , all that will live godly in Christ Jesus shall suffer persecution ; and through many afflictions we must enter into the kingdom of heaven . Where is now there comfort ? surely this , that is set before us : you heard that natural men are dead while they live : but those that are in Christ , do live while they may seem to be dead ; Jonah lived when he was cast into the Sea , swallowed up by a Whale , and was even as it were in hell ; so the Saints , though swallowed up as we may say , in the tempestuous sea of this world by cruel Whales , yet notwithstanding they stil live that life that is begun here in the world , whereof you heard before : And to this purpose the Apostle Saint Paul , in 2 Cor. 4.9 , 10 , 11 , 12. sheweth plainly , that though they are given up unto death daily for Jesus sake , yet they are not destroyed , not clean swallowed up , but that they live in Christ , and that Christ liveth in them : We are perplexed , but not in despair ; perseouted , but not forsaken , &c. And this is it that doth comfort them , both the fruition of that life that they have here ; and their expectation of the accomplishment , and fulness thereof in the kingdom of heaven . Now ( my brethren ) this is the rather to be observed of us , because of all others , the Saints seem to be most subject to death . And the truth is , here is matter of admiration in regard of their happiness , that notwithstanding that condition whereto they are subject , there is a life they enjoy in this world ; there is a better life prepared for them hereafter . And what can be more desired ? Life of all things else is most esteemed : Men are ready in sickness , and in other distresses , to spend all that they have ( as the Woman that was troubled with the bloudy issue , spent all that she had upon the Physitians ) to preserve life , to recover health . Solomon ( speaking according to the conceit of men ) saith , that a living Dog , is better then a dead Lyon , any life better then a death , thus they imagine ; and Satan well knew mens account of life , when he could say , Skin for skin , yea all that a man hath , will be give for his life . Now , if so be that this temporal life here , that is but a flower , but a bubble , but a blast , but a breath , yea , that life that in the shortness thereof is subject to so much perplexity as it is , be notwithstanding so highly esteemed ; what is the life here promised , that while here in the enjoying , in regard of the first fruits thereof is accompanied with such a peace as passeth understanding , accompanied with the very joy of the Holy Ghost , and in the consummation thereof , such contentment , such glory , as the tongue of man cannot express , the mind of man cannot conceive ? It is noted of the Apostle Saint Paul , when he was caught up to the third heaven , and saw but a glimps of this life , he did there see ( they are his own words ) unutterable matter , things that cannot be exprest . And therefore in this respect he saith ( and that which he saith may be most fitly applied to this ) the things which eye hath not seen , nor ear heard , neither hath entred into the heart of man , are such as God hath prepared for them that love him . This is that Life which we are so to consider of as it may make us say with the Apostle , I account that the sufferings of this present time are not worthy to be campared with the glory which shall be revealed in us ; for our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . It will be here said , whence cometh this ? or what may be the ground thereof ? My Text telleth you ; It is stiled here , Grace of Life . Neither will I here insist upon the divers acceptations of grace ; as it is in man , as it is Gratis data ; or as it is in God , as it is Gratis faciens , making us accepted with himself : It is more clear then need to be proved , that eternal life it cometh from divine grace : Grace is the ground of it . Being justified by grace , ( saith the Apostle ) and again , by Grace you are saved . And indeed all things that bring us thereto , are in Scriptures attributed to Grace . And needs must it be so . For , First , out of God there can be nothing done to move him to do this or that , as if it should be done for our sakes , either meriting or procuring of it . He is independant , and we are depending upon him , and whatsoever we have is out of our selves , and cometh from him . Again , in Man there can be nothing . What is there in man but misery ? whatsoever man had , or hath ; if there be any good thing , he hath it from this fountaine of goodness , all our sufficiency is of God. And this is briefly to be noted against that proud and arrogant position of our Adversaries , concerning the merit of mans works ; as if man , by any thing in him , could merit or deserve this life , it is not the merit of life , but the grace of life . Surely they know not God , they know not his infiniteness , his all-sufficiency ; they know not man , his emptiness , his impotency , his vileness , his cursedness ; they know not this life , they know not the reward , the excellency of it , the disproportion between any thing that man can do , and this life that is thus graciously bestowed , that have such a conceit : Let them therefore pass with their foolish opinion . For our own parts , it affordeth to us another ground of comfort , and that in regard of our unworthiness : for as we are creatures , we are less than the least of Gods mercies ; but as we are mortal creatures , dust and ashes , much more unworthy of any favour ; but as we are sinful creatures , having provoked the Justice of God , most , most unworthy of any grace , of any life , most worthy of all judgements and vengeance , of eternal death and damnation . Where is now our hope ? what ground shall we have that have nothing in our selves ? surely this , the ground of this life , the grace of God. What God doth , he doth for himself , for his own names sake ; Grace is free . And these two joyned together , give evident demonstration of God to be a God , in the thing that he doth confer upon thee , and in his dealing of it : the greatness of the gift that he doth give , and the freeness of it . For who can give life , but the God of life , that hath life in himself ? And then again to do this altogether upon meer grace , upon his own good pleasure ; it is a divine property . And this is it that doth encourage us to come unto God , notwithstanding our unworthiness . And in this respect in the second place we have here a Use of instruction : to acquaint our selves with God , with the freeness of his Grace ; to plead it unto God when we come unto him , and notwithstanding our unworthiness , and our wretchedness , yet to press this , Lord , what thou dost , thou dost for thy own sake , out of thy meer grace , this makes me bold to come unto thee . Specially upon the consideration of that greatest evidence of Gods free grace , and rich mercy in giving his Son to do whatsoever is requisite for the satisfaction of his Justice : so that here Grace & Justice do sweetly go together for the strengthening of our Faith ; Grace in regard of our unworthiness ; Justice in regard of our rebellion ; God doth what he doth for his own sake ; his own Son hath made full satisfaction to his Justice . And finally , this should the more enlarge the heart to God again : a gift the freer it is , the more worthy of praise it must needs be , the more acceptable to him that receiveth it , when he receiveth it from meer Grace ; and he that giveth it , is thereby the more worthy of praise : so that lay these two together , life , and the grace of life ; and then tell me what sufficient thanks can be given to him , who out of his Grace doth bestow this life ? Thus from the priviledge in the second part thereof , come we to the partakers of this priviledge . And first of the simple consideration of it , Heirs , so that we come to a right unto that eternal life by inheritance ; as we are Heirs . So do the Texts before-noted expresly set it forth , We are justified by his grace , that we should be heirs of eternal life , Tit. 3.7 . And Saint Paul giveth thanks to God for the Collossians , that he had made them partakers of the inheritance of the Saints in light . And our Lord when he doth give us possession hereof , inducts us thereunto with this , inherit the Kingdom prepared for you , Mat. 25.34 . take it by inheritance ; here is your right . Now we may not think that this ground of right to our eternal inheritance cometh by our natural generation , for so we are heirs , and children of wrath , as the Apostle noteth in Eph. 2.3 . It cannot come by nature , for so it is Christs prerogative , the true , proper , natural Son of God ; and thus ( as the Apostle faith ) God hath appointed him heir of all things , Heb. 1.2 . but it is by another grace , whereby we are made children : A double grace in this respect : a grace of Adoption ; and a grace of Regeneration . A grace of Adoption , for God giveth to us the spirit of Adoption , whereby we are moved to cry and call , Abba , Father ; and by this grace we are children , and being children , we are heirs , Co-heirs , not only one with another , but ( as it is there noted ) heirs together with Christ , Co-heirs with him by vertue of this grace of Adoption . So likewise by the other grace of Regeneration , we are qualified hereunto ; Saint Peter in his first Epistle , chap. 1. verse 3. blesseth God , Blessed be the God ( saith he ) and Father of our Lord Jesus Christ , which according to his abundant mercy hath begotten us again to an inheritance incorruptible , &c. We are begotten to this inheritance . This might again be pressed as a further Argument against the fore-mentioned presumptious Doctrine of Merit : that that cometh by Inheritance , cometh not by Desert . But I pass it over . This doth afford to us matter of consolation ( for this Text is full of consolation every word of it ) against the baseness whereunto in this world the Saints seem to be subject , that are scoffed , that are despised : howsoever they appear here in mortal mans eye , yet notwithstanding in truth they are Heirs , they have an Inheritance . And as it doth administer to us matter of comfort , and a ground of holy boasting , and glorying in the Lord ; so it affordeth to us direction , to carry our selves as becometh Heirs : not to set our love too much upon this world , not to dote upon it ; but to be lofty minded , to have our heart and affection where our inheritance is , namely in Heaven , to wait with patience for it : Be followers of those ( saith the Apostle ) that through saith and patience inherit the promise . And likewise to make sure to our selves our inheritance ; look to our evidences ; Give all diligence ( saith the Apostle ) to make your calling and election sure . Do but make your Calling sure , that you are truly and effectually called , then it solloweth by just and necessary consequence , you were elected before the foundations of the world , and shall be saved . Many other Meditations do arise out of this right we have to that life which by Grace is conferred upon us . Consider we the extent hereof , Heirs together ; joynt-heirs : so as all of all sorts have a right to the life of Saints . I speak here of outward conditions , whether they be great or mean , rich or poor , free or bond ; whatsoever they be , they have all a right , they are joynt-heirs , they are heirs together . As it is with us in some places , there is a title of Gavil kind , that giveth a joynt-right to all the Sons that a man hath : and so for Daughters , all Daughters are co-heirs : so this tenour is ( as I may say ) Gavil kind , all have a right thereunto , no exception of any , because God is no respecter of persons . This ( my Brethren ) serveth as an admonition to those that are great , or may seem to be higher than others here in this world , if they be Saints , let them not despise others , who are Saints too , they are Co-heirs with them ; they are fellow-brethren , there is not an elder Brother among them , Christ only is the Elder Brother . There may some have a greater degree of glory ; there may some have greater evidences thereof in this world , and greater assurance , yet not withstanding they have all a right to the inheritance , they are all Co-heirs . And this again is another comfort to the meaner , and weaker sort : that howsoever there may be some difference in regard of outward condition here , yet notwithstanding in the greatest priviledge there is no difference at all : and therefore to conclude , concerning these , and other consolations ministred to you , I will use the Apostles words , Comfort your selves with these things , 1 Thes . 4.18 . And particularly concerning the Female Sex ( because the Apostle here applyeth it to them , and saith of them as well as of men , that they are Heirs , Co-heirs of the same inheritance ) this therefore is to be applyed to them , for when the Apostle makes distinction of outward conditions , in Gal. 3.28 . he putteth in this , Male and Female , and of these he saith , All are one in Christ , no difference : for the Female at first were made after the same Image that the Male were , He made them Male and Female in his own Image , Gen. 1.27 . Both sorts have the same Saviour , and are redeemed by the same price : A Woman said , My soul rejoyceth in God my Saviour , Luke 1.47 . they are both sanctified by the same Spirit : the Apostle saith , that when an unbelieving Husband is knit to a believing Wife , The Husband is sanctisied by the wise , as well as in the other case , the Wife is sanctified by the Husband . And this my brethren giveth a check , to the undue , the unjust consure , that many do give to this weaker vessel , that this Sex is ( as it were ) the imperfection of nature , and I know not what ; I will not stand upon it , as most unworthy the confutation . But for the Sex it self , it is a particular consolation against that matter of griese which it might conceive through Eves first sin , not only in sinning her self , but in taking Satans part to tempt her Husband , whereupon followed subjection to the Man , and likewise pain in travel , and bringing forth of children . But notwithstanding ( saith the Apostle of that Sex ) they shall be saved , if they continue in faith and charity , and holiness with sobriety . So that , you see they have a right too . And the truth is , that God hath graciously dealt with them in making them the means of bringing forth the principal ground of this right of the one , and of the other , which is the Lord of life , the Saviour of the world , who was born of a Woman . Now this Sex is to comfort themselves in this , that notwithstanding there be some differences in outward condition , yet they are made partakers of the greatest and best priviledge , alike joynt - heirs of the grace of God. I find but two things that in Scripture are exempted from that Sex , two priviledges , one to have jurisdiction over the Husband , another , publickly to teach in the Church of God : But yet notwithstanding , mark a kind of recompence made for this : The former is but particular between Husband and Wife : but in lieu therefore a Woman may reign over many men , yea , over Nations , Queens shall be thy nursing mothers , saith the Prophet Isaiah to the Church . And for the latter , to recompence that , they may be , and have been endued with the gift of prophesie : so that we see how God doth every manner of way incourage them . One word more concerning men , and so I will conclude this point . Namely admonition to them , answerably to respect the other Sex as those that are Co-heirs with them , and therefore while they live , according to their places , according to their gifts , according to the bond of relation that is between them to respect them : and to shew the same when they are dead by a decent comely Funeral , and maintaining their credit , and giving of them their due praises . Thus much for the Text. And now ( my brethren ) give me leave , I beseech you , to step a little further , and to speak a word concerning this object before me . Howsoever I am not over-forward at any time to speak much on such occasions ; yet at this time I suppose I should do much wrong to the party in concealing those things that are meet to be made known to the honour of that God who bestowed those excellent endowments upon her , and also injury to those that knew her . I do not fear to be accounted a flatterer by any that hear me , and if any else shall imagine any such thing , it may , it must needs be their envy , in that they censure what they know not . My fear is , lest those that did know her should think that wrong is done to her by that little that shall be spoken , for enough cannot be spoken of her . You see here a black Herse before you , a body in it deprived of life , and within these few dayes animated by a divine soul , now ( as we have just cause to believe ) glorified in heaven . The body of Mistris I. R. in regard of Marriage , being the Daughter of Master I. B. a Gentleman in C. It seemed that as God endowed her with excellent parts every way , so she had good education . She was married to Master I. R. a grave prudent man , that lived in the fore-named place , who had been twice Major there , and long continued Alderman , still relyed upon , when any matter of employment was to be performed , and therefore oft chosen to be a Burgess of the Parliament out of that Corporation . In the beginning of her marriage ( she attending to the Word as Lydia did ) God was pleased to open her heart , and that specially under the Ministry of a reverend Pastour now some years with God , faithful , painful , powerful in his place while he lived , who yet liveth in the many works he published in his life-time . I say by his Ministry being wrought upon , she wonderfully improved the grace that was so wrought in her ; and used all means for the growth thereof , by continual applying her self to the publick ministry of the Word , conscionably on the Lords day , frequently also on other dayes , both in that City , and in this also , whither she came often times upon sundry imployments , both while her Husband lived , and likewise since she hath been a Widdow , which hath been about the space of five years . Now I say as she did thus help on the growth of grace by this publick means , so also by private diligently reading the Word , not contenting her self with a coursory reading it over by task ( as some do ) but she had a Paper-book by her , and in reading would note down particular points , note specially duties that belonged to such , and such persons , to Magistrates , to Ministers , to Husbands , to Wives , to Masters , to Servants ; General duties that belonged to Christians , as they were Christians ; and that in such a manner , as if so be they had been the Common places of some young Divine . And here ( by the way ) let me tell you what my self have seen of an Alderman of this City some while dead , who left behind him Volumes of books written with his own hand : his manner was , first he would read , and after that he would walk up and down , and meditate upon what he read , and write down the sum and particulars of it as he conceived , by which means he made himself excellently skilful as in Divine , so in humane learning . Thus did this grave Matron , hereby she came to much knowledge : she gathered also many signs whereby she had evidence of the truth of grace , and there yet remain divers such heads noted by her with her own hand , signs of grace , signs of the truth of it , of the growth of it , of the effects of it , means to grow in grace , &c. An excellent course . Thus she shewed piety in reading of the word of God : the like she did in prayer , hearing others perform that duty in her Family , but specially ( when she was both husband and wife , both master and mistris , Death making a division between her dear Husband and her self ) she used to pray her self ; and those that heard her , and have given testimony thereof admired her gifts that way . Frequent she was ( as apeared in her often retiring her self to her Closet ) in her constant and secret devotion ; yea , also she took occasion of much fasting , specially when she heard of the troubles of the Church . The cause of the Church much affected her , either in matter of rejoycing , or griefe : she continued it till her dying-day , and still her heart was upon the peace of the Church , praying for it . As thus she exercised her self in this holy manner , so she did likewise wonderfully respect those that were the Ministers of God : Amongst many others , I have heard long ago that worthy Minister ( before mentioned from whom I have received most of what I have now related ) speak much of her , and of her worthy Husband in this respect : The feet of those that brought the glad-tydings of salvation were beautiful to her . And as she was careful to testifie her respect to them , so she her self gained no little recompence thereby , for she was still asking them questions , still desiring to have such and such doubts resolved by them . As thus her piety was manifested , so likewise was her Charity , constantly every week giving relief to the Poor ; ready upon all occasions that she was moved to , to open her hands , and to open them wide , and that again , and again , not wearied in doing good . Sober and grave she was in her carriage and attire , and therein a good example to the younger sort . And thus she continued even to her dying day ; full of sweet meditations upon her death-bed , my self partaked of some of them . Being asked what evidences she had for her salvation ? she answered , good : whether she doubted not ? she replyed no : though she were of a tender conscience , yet she had laid such a foundation , as her faith remained firm . She sweetly ended her dayes with prayers of her own ; with desire of the prayers of Ministers still as they came to her ; for as she hearkned to , and desired the benefit of their counsel when she lived , so she desired the comfort of their prayers now in her death : thus I say with a sound testimony of her faith , and of her good estate , she ended her dayes and we may be assured that she is in the Number of those that are Co-heirs of the grace of life . I remember the Philosophers make mention of a word which contains in it a kind of collection or combination of all in one . I may say of her that the graces , and vertues , and ornaments of others seemed to be gathered together , and to meet in her : And so her piety toward God resembleth her to the two pious Hanna's , the one the Mother of Samuel , the other the Daughter of Phanuel . Her charity resembleth her to Dorcas , her love to the Ministers of God , to the Shunamite that provided a Chamber , a Table , and a Candlestick for Elisha . In her relation to her Husband , she shewed her self a true Daughter of Sarah . In her relation to her children which she had , a Bathsheba and Eunice ; To others a Priscilla the Wife of Aquila , ready to instruct as occasion was offered . And so my bretheren she hath shewed her self a follower of those that through faith and patience inherit the Promise . It remaineth to us to set such examples before us , and to be followers of them , as they have been followers of others , and as others have been followers of Christ , that so walking in their steps , we may also be in the number of such as have the comfort of this Text , to be Co-heirs of the grace of life ; which that you may do , &c. PEACE IN DEATH : OR , THE QUIET END OF THE RIGHTEOUS . SERMON XXXIV . LUKE 2.29 . Lord now lettest thou thy servant depart in peace , according to thy Word . IN the Text it self ( to let pass other things ) you have ; First , a Request : and secondly a Reason upon which the Request is grounded . Of each of these in order ; and first of the first ; The Request . The sum whereof is , That he may die . Whereof is considerable . First , the disposition of the servants of God , in respect of death , viz. 1. A desire and longing after it . 2. A care to be alwayes ready for it . Secondly , the warrant or guid of that desire , [ according to thy Word . ] Thirdly , the nature and quality of the death of the Righteous , [ a departure in peace . ] Of each of these apart . The point that ariseth from the first branch of the first general part , ( viz. the desire and longing of the Saints for their day of death ) is this ; that , The servants of God have in them a contented , comfortable , and willing expectation of death . The rise of this Observation is obvious enough : one spirit works in all Gods servants , and brings forth like effects , though not alwayes in the same measure , that therefore which is true in Simeon ( which the very first view of the words import ) that the coming of Death was expected , and desired by him , is in some degree verified sooner or later in all that are the Lords . Hereunto agrees that of Saint Paul ; I desire ( faith he ) to be dissolved , &c. And he averrs the same of all true beleevers , viz. that they groan earnestly , desiring to be cloathed upon with their house which is from Heaven , and that they are willing rather to be absent from the body , and to be present with the Lord , 2 Cor. 5.8 , &c. The foundation of this desire , is the knowledg and right understanding of the truth of that speech of Solomon , to wit , that the day of death is better , then the day of a mans birth . They have learned to know that the day of death to Gods servants , is the day of freedome from all miseries , and of entrance into eternal happiness . The miseries of this life which even the best are subject unto , are many , Loss of goods , loss of credit , loss of friends , aches , pains , diseases , severs , consumptions , &c. bondage under original corruption , and the fruits thereof , as unbelief , pride of heart , ignorance , covetousness , distrustfulness , hatred , lust , &c. the buffetings and temtations of Satan , society with the wicked : all these miseries , even the Holiest and dearest servants of God are exercised with , and divers of these do make them many times mourn exceedingly , and to cry one while , O wretched man that I am ; and to groan out another while Woe is me that I am constrained to live in Mesech , and to have my habitation in the tents of Kedar : of all these miseries Death is the end to Gods servants . And so also it is an entrance into happiness : for albeit their bodies rot in the Grave , and be laid up in the Earth , as in Gods store-house untill the last day , yet the soul forthwith even in an instant , comes into the presence of the ever-living God , of Christ , and of all the Angels , and Saints in Heaven , the spirits of just men made perfect , to Abrahams bosome , to be with Christ . Et quanta 〈◊〉 felicitas ? What greater happiness ? It was much that Moses obtained to see the back-parts of God , but how much greater favour is it to see him face to face , to have eternal fellowship with God the father , with Christ the Redeemer , with the Holy Ghost the sanctifier ? The knowledg of this benefit of Death , makes the face of it comfortable to Gods servants , and causes them to strive with their own natural weakness , that so they may even long for their day of dissolution . But now against this point divers Objections may be alledged . For first , the Apostle Paul sayes , that Death is the wages of sin . And else-where he stiles it Christs enemy , the last enemy that he shall subdue is Death . How should not death then be rather a day of misery to be trembled at , then a day of happiness to be longed for ? To this I answer , that we are to distinguish touching Death , for it must be considered two wayes ; First , as it is in its owe nature : Secondly , as it is altred by Christ : in the first sence it is true , that Death is the wages of sin , and the very suburbs and the gates of hell . But in the second taking of Death , it ceases to be a plague , and becomes a blessing , inasmuch as it is even a door opening out of this world into Heaven . Now the godly look not upon Death simply , but upon Death whose sting and venome is plucked out by Jesus Christ , and so it is exceeding comfortable . But then secondly it is objected , that we read of many that have prayed against death ; as namely , first David , Return ; O Lord , faith he , and deliver my soul ; oh spare me for thy mercies sake , for in death there is no remembrance of thee . Secondly , Hezekiah when the message of death was brought to him . Thirdly , Christ himself ; Father , if it be possible , let this cup pass from me . To all these I answer , first touching David , that when he composed that sixt Psalm , he was not only grievously sick , but also exceedingly tormented in mind , for he wrastled and combated in his conscience with the wrath of God , as appears by the first Verse of that Psalm , therefore we must know , that he prayed not simply against Death , but against death at that time , in asmuch as the coming of it was accompanied with extraordinary apprehensions of Gods wrath ; for at another time he tells us that he would not fear , though he walked through the valley of the shaddow of Death . And the like I say touching Hezekiah , that his prayer proceeded not from any desperate fear of Death , but first that he might do more service to God in his Kingdom . And with such a kind of thought was Saint Pauls desire of dissolution mingled . Secondly , he prayed against Death then , because he knew that his death then would be a great cause of rejoycing to evil men , to whom his reformation in the State was unpleasing . Thirdly , because he wanted issue , God had promised before to David , that there should not fail a man of his seed to sit upon the throne of Israel , so that his children did take heed to their wayes . Now , it was a great discomfort to him to die chidless , for then he , and others might have thought , that he was but an Hypocrite , in as much as God had promised issue to all those Kings that feared him , and for this cause God heard his prayer , and after two years gave him a son , Manasseh by name . And so I say the same touching our Saviour Christ , that he prayed not against Death , as it is the separation betwixt Body and Soul ; as appears by what the Apostle faith , that he was heard , in that he feared , for he stood in our room , and became a Curse for us , it was the Curse of the Law which went with Death , and the unspeakable wrath and indignation of God which he feared , and from this according to his prayer , he was delivered . But thirdly we see in most good men a fear of Death , and a desire of life , and I my self ( may some godly man say ) do feel my self ready to tremble at the meditation thereof , and yet I hope I belong unto God. I answer , that there are two things to be considered in every Christian , Flesh , and Spirit ; Corruption , and Grace ; and the best have many inward perplexities at times , and doubtings of Gods favour : Now it is a truth which our Saviour delivers , that , the spirit is willing , but the flesh is weak . And as in all other good purposes there is a combate betwixt the flesh , and the spirit ; so is there in this , betwixt the fear of Death , and the desire of Death ; sometime the one prevails , and sometimes the other , but yet alwayes at last the desire of Death doth get the victory . Carnal respects do often prevail far with the best , care of wise , children , and the like . These are their infirmities , but as other infirmities die in them by degrees , so these also at last are subdued , and the servants of God seeing clearly the happiness into which their Death in Christ shall enter them , do even sigh , desiring to be clothed upon with their house which is from Heaven . Here then is a good Mark by which we may know our selves to be Gods servants , viz. by the state of our thoughts and meditations touching Death . I will so deliver it , as may be most for the comfort of those that truly fear God. I demand therefore of thee : Dost thou know that the confident and comfortable expectation of Death is the work of the Holy Ghost in Gods servants ? Dost thou desire unfeignedly , that the same may be wrought in thy heart ? Dost thou labour to know what happiness comes by Death to those that feare the Lord ? Dost thou grieve at thine own weakness , to whom the thought of Death is sometime troublesome and unsavory ? Dost thou pray the Lord so to assure thee of his favour in Christ , that death may be desired before it comes , and welcome when it is come ? Dost thou when thou hearest this speech of Simeon , wish that thou wert able to use the like words , with the like resolution ? Surely , these things shew that thou art Gods servant , and that by Death the Lord will draw thee to a place of rest . If these thoughts which I have now named be strangers to thy heart , and thou dost not love to trouble thy self to study about Death , it is an evil sign . The servants of God are not wont to be so secure in matters of this quality . And thus much for the first particular , in the first general part . the desire in the godly of death : the second is their care for it : the point thence is , that . It is the care of Gods servants to be alwayes so prepared for death , as at what instant soever the Lord shall send it , they may be comfortably ready to entertain it . So much may easily be gathered out of Simeons words here ( Nunc dimittis . ) Now let thy servant depart . He did not ( as it were ) take a day over , in which , and against which to be provided , as though he should have said , Lord , now will I settle my self to make provision for my last end , but even now , Lord , at this very instant , if thou wilt ; Death hath been my ordinary meditation , and if thou wilt now call me home to thee , I am ready to depart . As in the former point I shewed you how Saint Pauls longing agreed with Simeons , Oh let thy servant depart , faith Simeon ; I desire to be dissolved ( faith Paul. ) So here I will shew you , that there was the same care in respect of Death , in Saint Paul , as in Simeon . Now , if thou wilt ; ( faith Simeon ; ) I am now ready to be offered ( faith Saint Paul. ) And else-where , I did daily . I am ever thinking upon death , and daily making provision for my end . This was holy Jobs mind ; All the dayes of my appointed time will I wait till my change come ; there was a continual expectation . So teach us to number our dayes , prayeth Moses , that we way apply our hearts to wisdome . And what wisdome did he wish , he might apply his heart unto ? but this , a holy care to make provision for another world , seeing in this there was no continuance ? The same in effect , the Authour to the Hebrews professeth touching himself , and those that were like to him ; that they had here no continuing City , but did seek one to come . We know ( faith he ) here is no abiding , we dwell in tents which must remove , in houses of clay , which will be broken , therefore we desire to be ever ready for that place , which is of more perpetuity : And so much may be gathered from that which is upon record concerning Joseph of Arimathca , he did not only make ready his Tomb in his life-time , but in his garden , his place of solace and delight : and how could so good a man , so often think on death , without labouring and caring to be ever provided for the same ; and therefore our Saviour Christ compares his faithful servants unto those which daily wait for their Masters coming . Now the reason which so much prevails with the godly in this particular , and which ought to be of sufficient force with every one ; is first , the certainty , and uncertainy of death . Morte nihil certius , As sure as Death , is an ordinary Proverb ; What man is he that liveth , and shall not see death ? ( faith the Psalmist . ) That all must die , it is Heavens decree , and cannot be revoked . The thing it self , we see is most certain : yet for some circumstances most uncertain : for first Tempus est incertum , No man knows when he shall die , in the night , or in the day ; in Winter , or in Summer ; in youth , or in his latter age . Secondly , Locus est incertus , None know where they shall die , whether at home , or abroad ; in his bed , or in the field ; who knows but that he may die in the Church of God , even while he is asleep at the Word ? Thirdly , Mortis genusest incertum : No man can determine how he shall die , whether suddenly , or by a lingring sickness ; whether violently , or by a natural course . These things the servants of God know full well , and seriously weigh the same , and that makes them to make conscience of continual preparation , that whensoever , or wheresoever , or howsoever they die , they may with comfort commend their souls into the hands of God , as into the hand of a faithful Creatour . Secondly , they know the misery of being taken by Death unprepared : put case a man should die as Ishbosheth , lying upon his bed at noon ; or as Jobs children , while they are seasting ; or that a man like the rich man in the Gospel , should have his breath taken from him at the very instant , having made no provision for another world , what hope can there be that such a one should be saved ? They know thirdly , that the time of sickness is the most unfit time for this business of preparation : the senses are then so taken up with the pain of sickness , that a man cannot think seriously upon ought else ; and besides , it is not in our own power to turn to God when he will : ordinarily God forgets those in sickness , that forget him in health : And it is commonly seen , that that preparation for Death that begins but in sickness , is as languishing and faint , as is the party from whom it comes ; And although Vera poenitentia be nunquam sera , yet sera poenitentia est raro vera . Though I say , true repentance be never too late , yet late repentance is seldome true ; when men leave their sins , because they can continue to practise them no longer , what thanks have they , or what can that repentance be ? These things work with Gods servants , to study to be ever ready for the Lord , not to delay preparation , but to seek continually to be provided . My exhortation hence shall begin with that speech of Moses , Oh that men would be wise to understand this , and that they would consider their latter end . I would there were a heart in us to entertain this doctrine in our best thoughts . I remember the Complaint of old , that men had made a Covenant with Death , and were at agreement with Hell. Death indeed will make truce with no man ; but here is the meaning , Evil men perswade themselves , that they are in no danger of hell , or of the grave . Death will not come yet thinketh the oldest man : and when it comes , I hope I shall do well enough , thinketh the most godless man. Thus men couzen themselves with their own fancies , and so Death steals upon them at unawares , and becomes Gods Sergeant to arrest them , and to carry them away to eternal condemnation . Who amongst us is able to say truly , and upon good ground , as Simeon , Now Lord , if thou wilt now command Death to seize upon me , welcome shall it be unto me , I am even now ready to receive it ? How many are there that are extraordinary ignorant in the means how to escape the sting of Death ? How many extreamly secure , that never in their lives , yet thought earnestly upon this , how they may die with comfort , and end their dayes in peace ? How many prophane ones , that set light by Death , being apt to say like those Epicures , Edamus , &c. Let us eat and drink , for to morrow we shall die ? How many that do put all to a desperate adventure , God made us , and he must save us , and we shall do as well as please God , and there is an end ? How many are there , whose hearts , albeit they be in the house of God , and in his presence , are notwithstanding fraughted with malice , with envy , with worldliness , with disdain , with secret scorning , repining at the Word which they hear with wearisomeness , with spiritual sleepiness and security ? You that are such as I have now said , think in your consciences , what , would you die ? if God should now stop your breath , and ascite you by Death presently , to appear before his Majesty , being thus full of ignorance , of security , of presumption , of unsanctified , of vicious , of malicious , of covetous thoughts , could you find in your hearts to say , Lord , now let us depart ? Sure we could not : but Death must needs be to us , as it is said to be to the wicked , Rex terrorum , the King of terrours ; if it should come upon us , and find us in this case ; And yet what know we how soon , how suddenly we may be overtaken ? some of us drop away daily , some young , some old , some lie sick longer , some lesser time ; and how soon it will be our turn we cannot tell ; Our hreath is in our nostrills , we are all as grass ; If the breath of the Lord blow upon us , we do suddenly wither , as the slower of the field , and return again to our first Earth . Why will we not labour to be now ready , sith it may be alwayes truly said , We may now depart , either while we are here , or in our way home , or in our beds , or at our meat ? Who can truly say to himself ; I am sure , I shall not die this hour ? It may be now thou wilt demand of me , What shall I do , that I may be ready ? To insist upon particulars , would be too long , onely therefore in a word ; The best preparation for death , is a reformed life . He that lives religiously , cannot but die preparedly : And it is a thousand to one , if a wicked liver make a gracious end . The Scripture makes mention of a double Death , and so likewise of a twofold Resurrection : the first Death , is the death of the body , which is the separation of it from the soul . The second death , is of the soul , which is the separation of it from God. The first Resurrection , is the rising from the Death of sin to a new life : the second is that which shall be of the body out of the Grave , at the day of Judgment . Now what faith the Scripture ; Blessed and holy is he , that hath part in the first Resurrection , on such the second Death hath no power . Wouldest thou then be freed from the second Death , hell , & destruction , when thou art dead ? Now that thou art yet alive labour to have a part in the first Resurrection : Note what Saint Paul faith of the wanton widdow , that she is dead whilst she lives . So he that lives in the pleasures of sin , and in the wayes of his own heart , and after his own lust , he is dead in soul , though he be alive in body , and if he seek not to come out of this grave , eternal death shall be his portion . Well then , wouldest thou prepare for Death ? wouldest thou be able alwayes to say , Lord , now , now I am ready , labour to know God out of his Word ( that is eternal life ; ) Labour to feel Christ live and raign in thee by his Spirit , labour to renounce every sin , do not go on in any known sin against conscience , renew thy repentance daily , and still survey the state of thy soul , that wickedness may not get dominion over thee . Let Death come when it will , though the Lord should so visit thee , that thou shouldest drop down suddenly , yet it shall not find thee unprepared , thou hast a part in the first Resurrection , there is no fear of the second Death : But if thou wilt cherish thy heart in evil , thou wilt go on in thy ignorance , in thy careless worship of God ; in thy prophaning the Sabbath , in thy whoredom , oppression , malice , drunkenness , excess , voluptuousness , thou makest ready for hell , and it is not thy , Lord save me , or , I cry God mercy , &c. that shall serve thy turn . I will tell thee who thou art like unto , even to a man appointed after a year or two , to be burned , and in the mean space must carry a stick daily to the heap , so thou heapest up wrath against thy self , and makest thy score so great , that when Death comes , thou shalt not know how to be prepared . And thus have I finished the first general part of my Text , touching the disposition of the godly in respect of Death . I proceed now in a word to the second , the ground , rule , or warrant of this desire , and preparation for death , ( according to the word ) as if Simeon had said , this desire that I have now to end my dayes , proceeds not from any carnal discontentment , because I am now old , and can take no great comfort in worldly things , but the ground of it is , thy word and Promise ; thou , Lord , hast revealed unto thy servant , that I should not die before I had seen my Saviour ; This word is now fulfilled , and the sweetness thereof hath given me that encouragement , that I do even long to be dissolved , and to be united unto thee . Or again thus , Oh Lord , this care that I have had to provide thus for Death , and to be alwayes in a readiness , it hath not come from my self , nature never taught it me , but thy Word hath instructed me ; If I had not proceeded according to thy Word , I should never have known how to have prepared my self to the time of dissolution . This is the meaning of the words , and so the Doctrine is plain ; ( viz. ) that , Men ignorant in Gods word can never take comfort in death , nor be truly prepared to undergo it . This is plain , if we consider the Exposition which I have already given of that part of Simeons speech . It is a general Rule , that of our Saviour , Ye err not knowing the Scripture . A man ignorant in the Scripture , can never rightly perform any spiritual duty . Hence was that of David , Thy testimonies ( faith he ) are my delight , and my counsellors . If any matter came in hand that concerned his soul , straight to the word of God went he , to know thence how to do it ; as a man for his Lease , or conveyance goeth to a Counsellor for direction : So again he confesses , that if Gods Law had not been his delight , he should have perished in his afflictions . And so , no comfort , no true quiet in any trouble , much more at Death , without the guidance , and information of the Word . The assurance that the sting of Death is plucked out , that Gods wrath is appeased , that sin is pardoned , that Heaven gate is opened ; whence shall we fetch these , but from the Scripture ? the directions for a holy life , which is the best preparation for Death ; where shall we find them , but in the Scripture ? Here then we see is a Caveat to all that have no will , nor desire to be acquainted with the Scripture : Divers think they should have done well enough , though we had no such Book as we call the word of God. To be a Scripture-man is a by-word , a reproach , a matter of disgrace ; and sooner will men listen to some idle Pamphlet , then to a matter of Scripture . Well , beguile not your souls , with these vain conceits , with your Popish and carnal imaginations . I say , and testifie from this place , that that man or woman , which careth not to be taught out of Gods book , cannot die like a Christian : Who can teach thee the way to die well , but God ? And where doth God teach , but in the Scripture ? If our thoughts of Death , if our provision , and preparation for Death be not warranted , and guided by Gods word , it is all in vain . Lord , faith Simeon , my desire of dissolution is according to thy Word ; my care to be prepared , hath been ordered by thy Word ; he cannot die with comfort , that cannot make the like profession . And this may serve for the next general part , the ground of this desire , and preparation for Death , it is Gods word ; Lord , now lettest thou thy servant depart according to thy Word . The third and last part follows , the nature and quality of the death of the Righteous , ( A departure in peace , or a peaceable dismission . ) Here are two things , first a dismission : secondly , a dismission accompauied with peace . The word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) translated ( Let thy servant depart , ) may well be Englished thus , let thy servant loose ; Lord free me , enlarge me , set me at liberty . Hence we learn ; that , The servants of God do by Death receive a final discarge from all manner of misery . This is evident out of the force of the phrase here used : Simeon knew that so long as he lived , his soul was ( as it were ) imprisoned in his body , and in it he was held in bondage under the remnants of Original corruption , subject to the assaults and temptation of Satan , in continual and daily possibility to trespass and sin against Cod , beside other afflictions and grievances in the body and estate : but he had withal this knowledge and understanding of the nature of Death , that it was an enlargement to the soul , and a freeing of it utterly and finally from all those , and the like incumbrances . The same may be gathered from the phrase used by Saint Raul , I desire ( faith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be dissolved , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read the time of my departure ; the words shew that there coms a liberty by death to the souls of Gods servants . The phrase that Saint Peter useth , is worthy our observation for this purpose . First , he terms death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the laying down of a burden , and by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the laying down of a burden , and by that means the soul is lightned and eased . Secondly , he terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a going out from a place and condition of hardship . The second book of Moses which relates the dyparture of the Israelites out of Egyptian bondage hath the same name Exodus . As for the point it self , namely , that the death of the Righteous , is to them a discharge from all misery , the Scripture bears witness to it : Blessed ( said he ) are the dead , which die in the Lord , even so faith the spirit , that they may rest from their labours . As long as they live here , they are diversly troubled , when they die their labours are at an end , and they are received into rest , Saint John tels us , that in his vision he saw , the souls of them that were slain , lye under the Alter . Now the Alter in the time of the law was a place of resuge and safety , and thence it appears , that by death the servants of God are est-soons received into a place of holy security , where there is no expectation of any further misery . They are said to be received , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into Abrahams bosome , into the fellowship of the same happiness with Abraham , the Father of all true believers . The Doctrine in the first place makes against those of the Church of Rome , which maintain a place of torment , even for the servants of God after this life , where they must be tryed for a time , before they can enter into Rest , and happiness . This place they term Purgatory , the torment here they hold to be unspeakable , & far surpassing any torment which the wit of man is able to devise . But this place among others is sufficient to overthrow this dotage , for how were death to the Righteous a dismission , a loosing , a freedom from misery , if there followed after it a torment of far greater extremity then at any time before was ever tasted of ? So that the death of the servants of God being ( as I have proved it to be ) an enlargment from misery , certainly the soul is not bound in any new Prison , whence it must expect , and wait , and pray for a second dismission . In the next place , this Doctrine makes much for the comfort of Gods servants : the face of Death to the wicked is very dreadful , the day of it is to them the beginning of sorrows , their souls are instantly arrested by the damned spirits , and kept in everlasting chains of darkness : but to those that are the servants of God it is otherwise I may by way of allusion to the phrase of my Text , compare their day unto that which happened unto Joseph , in which he was brought out of prison to be Ruler over all the land of Egypt . So is their death unto them a day of Bailment out of prison , a day in which all tears shall be wiped away ; In which they shall have beauty for ashes , and the oyl of gladness , for the spirit of heaviness ; and the long white robes of Christs Rightcousness , by which they shall be presented blameless unto God. That day shall be to them , even as was the day of escape to the Jewes , a feast and a good day in which they shall see God as he is , and know him , as they are known of him . But happily thou maist say , how shall I know that the day of Death , is the day of dissolution , and this kind of dismission ? A very necessary quaere indeed this is : for every man almost is ready to challenge to himself a part of this happiness , and it is a matter presumed upon by many , which shall never enjoy it . I will therefore give you one certain mark , by which we may know assuredly , that the day of our death shall be to us , a day of enlargment , and of final discharge from all , both former and following miseries , and that is this ; if in the time of our life here , our being subject to corruption , and sin , hath seemed unto us the greatest burden , and bondage . They which have groaned and mourned under their own natural corruptions , as it were under some heavy and tyrannous yoak , or as the Israelites mourned under their Egyptian Task-masters , to them only shall the day of death , be a day of freedome . If sin be not a burden to thee ; if thou dost not many times lament , and even mourn to think how thou art carried captive unto evil ; if thou dost not with griese feel how thou art clogged with corruption , and hindred by it from doing the good which thou shouldest , certainly death will be to thee the biginning of thy thraldome , and after it thou shalt be a perpetual bondslave unto Satan in the kingdome of etetnal darkness . Mark this all ye that take delight in evil , to whom it is a pastime to do wickedly , and who seek rather how to satisfie , then how to suppress your own corruptions , who repute it a kind of happiness to follow the swing of your own lusts , and to have liberty to do as your own hearts do lead you ; when you die , this shall be your reward , even a most miserable and endless captivity under Satan , him have you served in the lusts of sin while ye lived , his slaves shall you be without hope of releasement , world without end . This is the right Application of this Doctrine , death is a day of enlargement to the godly , it is a dismission . The next particular is , that it is a dismission accompanied with peace , the lesson we are taught hence is ; that , The servants of God have at their going out of the word , a comfortable , quiet , and peaceable departure . Thus Simeon here , he prayed for no other thing , but that his end might be as the end of the Righteous is ever wont to be , even a departure hence in peace . Hence is that general rule of the Psalmist , Mark the perfect man , and behold the upright man , for the end of that man is peace . Agreeable whereunto is that of Solomon ; that , the righteous hath hope in his death . And memorable to this purpose is that which is storied of old father Jacob , shewing unto us the quiet end of the Righteous , He gathered up his feet into the bed , and so gave up the Ghost . It was the blessing promised to Abraham , that he should go to his fathers in peace . And the same was made to good Josias . There is a twofold reason hereof . First , the assurance which they have of the favour of God in Christ . This must needs breed quietness , when I am perswaded in my soul and conscience , that all cause of danger after death is removed , and that God is , and will be , gracious unto me in his Son. What cause of fear is here lest , what occasion of perplexity ? If any man shall doubt whether the servants of God have this assurance ; I prove it thus , that all of them first or last , have it in some good measure . If any man ( faith the Apostle ) have not the Spirit of Christ , he is none of his . Hence it necessarily followes , that all that are Christs , have the Spirit of Christ , but now the office of the Spirit is to bear witness with our spirit ; So that all that are the Lords , as they are endued with Gods Spirit , so they feel this Spirit bearing witness to their souls of this Adoption . Secondly , the comfortable Testimony of their own consciences touching their former care to glorisie God by a Religious and godly conversation : Hence came Saint Pauls peace , I have , saith he , fought the good fight , I have kept the faith , Therefore I am sure there is laid up for me a Crown of life . Hence Hezekiahs , I have walked before thee , oh Lord , in truth , and with a perfect heart . Not that they do ground their hope upon the desert of their fore-ran courses , but because they know good works to be the way , and do understand by the Scripture , that a holy life here , is the first fruits of a glorified life hereafter . Thus we see the truth of this point , and the reasons upon which it is grounded . Now here some may object ; first , We see many worthy men , that have made a great , and an extrordinary profession of Religion in their lives , and which have also carried themselves unblamable , yet to give appearance of much anguish and perplexity , and even of a kind of despair in their death . How can we say then , that all good and holy persons have a peaceable departure ? I answer first , We ought to remember the Rule our Saviour gives , not to judge according to the outward appearance . It is a very weak argument to say , that this , or that man dyeth without peace , because to the standers by he makes not shew of peace . Certaine it is , that as a man may have peace with God , and yet himself for a time , by reason of some tentation not feel it ; so a man being sick , or going out of the world may feel it , and yet others that behold him cannot perceive it . Secondly , we must know that these outward unquietnesses , which do many times accompany sickness , do happen as well , and as ordinarily to good men , as to the most wicked , such as are ravings , and idle-talkings , and strange accidents in the body ; in this sence all things come alike to all . God hath made no promise in Scripture , that those that serve him shall be freed in their deaths from violent sicknesses . Therefore these things must not be thought to be any abridgment of their peace . Thirdly , we must consider , that with the best servants of God , Satan is most busie , when his end is neerest , and when he is ( as it were ) out of all hope of prevailing . The red Dragon in the Revelation , had greatest wrath when he knew his time to be short . When the evil Spirit was commanded once to come out of the child , then it rent him sore . Now these temptations , though for the time they be very violent and extream ; so that the party may ( happily ) utter out some words , and speeches of dispair , yet be they no final prejudice to the inward peace . Interrupt they may , but utterly quench it they cannot , because the power of God is made perfect through weakness . And so even in death , Satan receives the greatest foil , when he thinks to get the greatest victory . Thus then I answer in one word ; The peace of Gods servants at death is not ever in the like measure felt by them , but yet it never dieth in them : they which behold their death do not alwayes see it , yet they themselves , sooner or later are sure sweetly and secretly to feel the same . My reason for my assertion is grounded , first upon that of the Apostle ; God commands light to shine out of darkness : He brings his servants to Heaven by the gates of hell , out of sorrow and anguish , and tentation , he raiseth out their greatest quiet . Secondly , because the love of God is eternal and unchangeable . Whom he loves , he loves to the end . It is impossible that the Lord , albeit he try , and that sharply , yer should finally for sake those that are his in their greatest extremity . But again secondly , if you make a peaceable death to be the reward of the Righteous , what say you to this ? There be many that in all their life gave little evidence of any Religion , or grace , but of the contrary rather , yet in their death were very quiet and still , and seemed to all that were by , to have in them no manner of vexation , no troublesome thoughts , no perplexed motions ; shall we say that these were good men , because they seem to go away in peace . It is true indeed , it is the common opinion , Doth a man lye quietly ? hath he his memory to the end ? died he like a Lamb ? surely then he is gone to heaven : but this is an absurd collection ; for , First , sometime this outward calmness is an ordinary consequent of some diseases , as Consumptions , and such like , by which Nature being formerly weakned , hath not power left to make resistance . Secondly , this outward calmness is no argument of a peaceable and quiet soul . The Psalmist tells us of the wicked in whose death there are no bands . Thirdly , we must distinguish between security and peace , betwixt carnal senssesness , and true spiritual quietness . Nabals death was quiet enough , yet he were but a fool that would adventure his soul with Nabals . I see many ignorant persons , many of heathenish , and brutish comversation , very quiet in sickness , without any fear of hell , and judgment to come , making no doubts , casting no perils , asking no questions , complaining of no sins , and so away they go without any more adoe . What , shall I say that these died in true peace ? God forbid . No , when I compare together their ignorant , secure , benummed , hardned kind of life , with their sensless and drowsie kind of death , I must say , that these are fearful signs , these things argue that the Devil had quiet possession , where he made so small a doe . Thus then notwithstanding these Objections I will conclude , that a peaceful death , is the peculiar and individed priviledge of Gods servants . However it be , yet I know ( saith Solomon ) that it shall go well with those that fear the Lord , but there is no peace to the wicked saith my God. We may make Use of this first to be a trial betwixt our Religion and the Romish : for from this Doctrine I avouch that Religion to be no true Religion : because a Papist by the Rules of his own Religion can never die in peace : This is a hard saying , thou maist object , or how can I make it good ? I answer by two reasons . First , every Papist is taught to beleeve under pain of Anathema , and the great curse , that whosoever dieth , if he have not in this life attained to perfection , and throughly purged himself from the remainders of sin by works of satisfaction , his soul must after-death go into Purgatory , and there continue untill he hath made a full satisfaction : now the pain of Purgatory is held for the time to be as great as the pains of hell , differing only in this , that it is not perpetual : Now I would fain know , how can a man die comfortably and in peace , and with a joyful heart , when he thinks with himself , that albeit ( perhaps ) after some years he shall go to heaven , yet in the mean space his soul must go into such a place of unspeakable torment , where if the matter be not well plyed by the prayers of them that are alive , and by well seeing the Priests , they may hap to lie for many years ? I say , how can the Doctrine of Popery beget a peaceful death , when it teacheth an expectation of such an hellish Purgatory , Secondly , every Papist as he is bound of a certain to beleeve a Purgatory , so further must he beleeve , that he cannot in this life be assured of salvation , otherwise then by a kind of confused hope , which may deceive him . Now he which by the witness of his own conscience is sure that he hath deserved hell , and cannot attain to any certainty of discharge , what comfort can such an one have to die ? he knows that when he is dead , he must come to his account before God , but yet can have no assurance that the Lord will acquit him in Christ Jesus . I wish that this may seriously be considered by us , for the establishing of us in the truth of Religion : I say again and testifie , these reasons which I have alledged being weighed , that a Rapist by his own doctrine can never expect that which Simeon did , a departure hence in peace : He knows he must to torment , he is caught that he cannot know in this world that God will pardon him . In the next place let us come neerer home to our selves : that we must all die , nothing more certaine , Dust thou art , and to dust thoushalt return . God hath decreed it , and it cannot be revoked : if our end be not peaceable , our estate after cannot be happy . Let our care then be spent about this one point , how one may attain to this , to end our dayes in peace : I doubt not but we will all be ready to say , we hope so to do : but this is nothing , for when the wicked man dieth , his expectation perisheth . What becomes of the hope of the Hypocrite ( said Job ) when God takes away his soul ? But what course then shall we take , that we may finish our course with joy ? I will tell thee in few words , ( I touched it a little before ) the best means for a peaceable departure , is a godly and religious life : I have fought the good fight , saith Saint Paul , and he could comfortably from thence infer , that therefore there was laid up , for him a crown of righteousness . It was Christs own inference , I have glorified thee on earth , I have finished the work which thou gavest me to do , and therefore now , O Father , glorifie thou me with thine own self . The reason of it is first Gods promise : blessed shall be the undefiled in the way : Those that honour me , I will honour , said God. Now this promise God will not break . He that goeth this way , though it be with much weakness , with many falls , with sundry imperfections , with divers wandrings , yet he cannot miss of the promised peace . Secondly , life eternal hath three degrees , the first is in this life , when a man repenteth , and beleeveth , and is purged from dead works , to serve the living God ; The second is in death , when the body goes to earth , and the spirit returns to him that gave it . The third is at the last judgment : These three degrees hang together like three links , the second followeth the first , and the third the two former ; the last cannot be hoped for , where the first is wanting : for except ye repent , ye shall all perish . The first being obtained , the last must needs ensue : for he is faithful that hath promised . So then , wouldest thou have peace in death ? labour for grace in thy life ; wouldest thou end thy dayes happily ? make conscience to spend them holily . A godlesse man that lives in sin , may die senslesly , or sullenly , he cannot die peaceably . Oh consider this all ye that forget God , that spend your dayes in vanity , and your years according to the lusts of your own heart , that have hitherto hated to be reformed , and will not be reclaimed from your former fashions , but live yet still , as you were wont to do . Think a little with me of your last end , which how neer it is you do not know ; when your consciences a little awaked , shall make report of your life past , how in matters of God you have been ignorant , superstitious , careless , neglecting his worship , despising his Word , blaspheming his Name , mispending his Sabbaths , in dealing with men you have been cruel , false , unmerciful , oppressing ; in the usage of your own bodies unchast , vicious , lustful , proud , wanton , wallowing in excess ; what peace can your souls have , when these things be thought upon ? what calmness of spirit ? what hope of entring into rest ? how can you think that the end can be comfortable , when the life hath been abominable . What answer made Jehu to Joram , when he demanded , Is it peace Jehu ? What peace ( said he ) so long as the whoredomes of thy mother Jezabel , and her witchcrafts are so many ? So when Death comes like Jehu marching furiously against you , and you enquire of him , whether he comes with peace or no , he will answer what peace , when your whoredoms , and your gross and crying sins are yet in great number ? What peace , when these make a partition betwixt your souls and the Lord ? Certainly there can be no peace , but a fearful expectation of judgement , and violent fire to devour . Suffer me then to conclude this exhortation , as Daniel did his speech to Nebuchadnezzar ; O King , break off thy sins by righteousness , and thine iniquities by shewing mercy to the poor . So say I , break off your sins by repentance , your ignorance by seeking after knowledge ; your contempt of Gods word by a reverent yeelding to it ; your security by a standing in awe of God ; your neglecting the exercises of Religion by careful using of them ; your whoredom by chastity ; your drunkenness by sobriety ; your malice by charity ; your oppression by mercy ; your falshood by fidelity ; this is the way that will bring peace at the last ; thus , and thus only you may find rest for your souls . THE VITALL FOUNTAIN : OR , LIFES ORIGINAL . SERMON XXXV . JOHN 11.25 , 26. I am the Resurrection , and the Life ; he that believeth in me , though he were dead , yet shall he live : and whosoever liveth , and believeth in me , shall never die . THese Words that I have read to you , they are part of the conference between Martha , and Christ , when Christ was coming to Bethany to awake Lazarus from the sleep of death . The conference is laid down from the beginning of the 21. Verse , to the end of the 27. and Martha meeting with Christ , begins the conference , as we may see , verse 21 , 22. Then said Martha to Jesus , Lord if thou haddest been here my brother had not died : but I know that even now whatsoever thou wilt ask of God , God will give it thee . Here Martha manifests her affection to her dead brother , and her faith in her living Master : she manifests the strength of her natural affection , and the weakness and imperfection of her faith . The strength of her natural affection , appears in this , that she was perswaded if Christ had been there present , her brother Lazarus had not died , he would not have suffered Lazarus to have dyed : which for ought we know is more then she had sufficient ground for . Then the weakness and imperfection of her faith appears in this , that she rested too much upon the corporal presence of Christ , that she ascribed no more power to Christ , then that by his prayer he could attain at Gods hands as much as ever any holy man did ; namely , the life of her brother . I know , saith she , that ever now whatsoever thou askest , God will give it ; Whereas Christ being true God , was able to work any miracle by his own power . Now the answer of Christ is laid down verse 23. Jesus said unto her , thy brother shall rise again . Christ , to comfort Martha , passeth by her infirmity , and promiseth to her , that he will restore her brother to life again , that she shall enjoy her brother again : but this promise is only laid down in general and indifinite termes ; Thy brother shall rise again . Christ doth not say expresly , I will raise up thy brother to life , but he speaks only in general terms , Thy brother shall rise again : which we are to ascribe to the modesty , and humility , that alwayes may be observed in the speeches of Christ ; Thy brother shall rise again . Then we have the reply of Martha , laid down in verse 24. Martha said unto him , I know he shall rise again in the Resurrection , at the last day , Martha was not satisfied with this promise of Christ : for it seems she durst not take it in the full extent of it , therefore she replies , that as for the last Resurrection she knew indeed , that her brother , and all others that were dead , should then rise again , this did comfort her : but for any other matter of comfort she could not gather any from the answer of Christ , and his promise : therefore Christ replies again in the words of my Text , And Jefus said unto her , I am the Resurrection , and the life , he that believes in me , though he were dead , yet shall he live , and whosoever liveth and believeth in me shall never die . Christ would have Martha know that he was true life , yea , the fountain of all life , and such a fountain of life , that whosoever did believe in him , and cleave to him , nothing should hurt him , no not Death it self . Thus you see briefly the coherence , and the scope of the words . We come now to shew you the meaning of them . In these words we may observe these two parts . First , here we have laid down a compound proposition . And then the distinct Exposition , or explication thereof . First , here we have laid down a compound Axiome , or Proposition , a copulative Proposition , wherein Christ affirms two things of himself . First , I am the Resurrection . Secondly , I am the Life . I am the Resurrection , I am the Life . Now the difference between these two , we may conceive with reverend Calvin to be this . I am the Resurrection . That is , I have all quickning power in me , I am able to restore , and give life to those that are dead . And then I am the life ; I have such quickning power in me , that I am able to preserve , and continue the life that I have given , or restored to any ; I am the Resurrection and the life . And then follows the Exposition of this Proposition , and of the several members of it : for the truth of a copulative Proposition depends upon the truth of both the parts and members of it , therefore there followes the Explication , and confirmation of both the parts of this Proposition . First of the first part , I am the Resurrection , this is explained , and comfirmed in these words ; He that believeth in me , though he were dead , yet shall he live . I have such a quickning power in me , faith Christ , that I am able to restore spiritual life to that soul that is dead in sins , therefore I am able to raise up the body that is dead in the grave ; I am able to give spiritual life to the soul , which is greater , and the more difficult work ; and if I be able to do the greater , I am able to do the less : he that believes ix me , faith Christ , though before he were dead in trespasses and sins , yet he shall live , he shall live the life of grace . Then followes the Fxplication and confirmation of the second member of the Proposition in these words , Whosoever liveth and believeth in me , shall never die . I am the life faith Christ , for whosoever believeth in me , and so is restord to spiritual life , he shall never die ; he shall never die , to speak properly , for he shall never perish , he shall never die , this life shall never be taken from him , neither here nor hereafter ; not here , for he shall continue to live the life of grace : not hereafter , for though the body shall die , yet this separation of the body from the soul , it is not so properly a death , as a passage to life ; a passage from the life of grace , to the life of glory . And this body also that is separated from the soul , it shall be quickned again , and shall be raised up to live for ever ; therefore he that believeth in me , shall never die . Thus you see the words expounded . Now from the first member of this Proposition , I am the Resurrection ; and the Exposition , and confirmation of it in these words , He that believeth in me , though he were dead , yet shall he live . Hence the point of Doctrine I will observe is this ; that , Jesus Christ is the Fountain , and Author of all life . He is able to give and restore life to those that are dead ; He is the Resurrection . Now , whereas there is a double death , and a double Life , and consequently a double Resurrection ; we must understand that Christ is the Author of both : in this place we are not to exclude either . Therefore we will endeavour to expound this general doctrine in these three particulars . First , Christ hath such a quickning power in him , that he is able to raise up those dead bodies of his , that now lie in the Grave . Secondly , Christ hath such a quickning power in him , that he is able to raise up the soul that is dead in sins , to a spiritual life . Thirdly , we will shew you why Christ , as in this place , so else-where , doth express both the state of the faithful here , and their estate after , under the same phrase of speech , he comprehends both under this term , I am the Resurrection . For the first of these , Christ is the Author of life , he hath such a quickning power in him , that he is able to raise up the dead bodies of his out of their graves . We will speak first of this Resurrection that is of the body , though it be later in time ; Because that naturally we are more apt to conceive of the death , and life of the body , then of the death and life of the soul . And secondly , because that the understanding of this Resurrection of the body , will give light to the understanding of the other , of the soul . And here first we will shew briefly what this Resurrection of the body is . And then prove that Christ is the Author , and the fountain of it . First the Resurrection of the body is this , when the soul that was actually separate from the dead body , returns again to its proper body , and being united to it , the man riseth up out of the Grave , with an immortal , incorruptible body to lead a glorified life . This it the Resurrection of the body . Now that Christ is the Author of this Resurrection of the body it is evident : For as Christ himself by his own power , raised himself being dead in the Grave , John 2.19 . faith Christ , destroy this Temple , and in three dayes I will raise it again , speaking of the Temple of his body . And so again , Joh. 10.18 . I have power , faith Christ , to lay down my life , and to take it up again : so likewise Christ by his quickning spirit he will raise up the bodies of those that are now dead in the grave , as we may see , Joh. 5.28 , 29. Marvel not at this , faith Christ , for the hour is coming in which all that are in the grave , shall hear the voice of the Son of man , and shall come forth , they that have done good to the resurrection of life , &c. In this regard Christ is called the first fruits of them that sleep . For as the first fruits being offered to God , did sanctifie the whole crop ; and the owner hereby was assured of the blessing of God upon all the rest : so Christ is the first fruits of the dead , and his Resurrection it is an assurance to the faithful of their Resurrection , and the cause of it : both an assurance , a pledge of it , and likewise a cause of it . Therefore herein Christ the second Adam , is opposed to the first Adam : As the first Adam who was the root of all man-kind did communicate death , and mortality to all those that spring from him : so likewise Christ the second Adam by his Resurrection he conveyes life , and a quickning power to all his members , as we may see 1 Cor. 15.21.22 . For since by man came death , by man came also the resurrection of the dead : for as in Adam all die ; Adam he communicates death and mortality to all that spring from him , even so in Christ shall all be made alive . Christ he conveyes life to all his members , and they are all quickned by his Spirit ; therefore Christ is called a quickning spirit , 1 Cor. 15.45 . The first Adam was made a living soul , but the last Adam a quickning spirit ; not only a living , but a quickning spirit . And this quickning power and vertue , Christ did manifest before his resurrection , by raising up three from death , namely , by raising the Widdows son , Luke 7. and Jairus his Daughter , Luke 8. and Luzarus here in this chapter . And at his resurrection also he manifested this his quickning power , in that he rose not alone , but raised the bodies of many of his Saints with him , many of his Saints arose with him , and as they rose with Christ their head , so also they ascended to glory together with Christ their head , and the resurrection of these it was an effect of the resurrection of Christ , it was by the power of Christs resurrection . Of these we may read , Mat. 27.52 , 53. The graves opened , and many bodies of the Saints that slept arose , and came out of their graves after his resurrection , and went into the holy City and appeared to many . Thus you have the first conclusion proved , that Christ is the Author of the resurrection of the body . Now in the next place , the second conclusion is this ; that , Christ is the Author and Fountain of spiritual life also . He is the Author of the Resurrection of the soul ; and the resurrection of the soul it is this , when the Spirit of grace , ( of which we were all deprived in Adam ) returns again to the soul of a natural man , and so quickens the man , that the man begins to rise out of the grave of sin , and to lead a new life , a spiritual life , the life of grace : this is the resurrection of the soul . Now that Christ is the Author of this Resurrection also , of this spiritual Resurrection : we may demonstrate this by a multitude of Divine testimonies , but we will single out some few of the chiese , we need go no further then this Evangelist , which affords plentiful testimony for the confirmation of this truth : As in Joh. 4.10 . There Christ speaking to the woman of Samaria , he said unto her ; If thou haddest known the gift of God , and who it is that said unto thee give me drink , thou shouldest have asked of him , and he would have given thee living water . Here the Spirit of Christ it is compared to living water , by an allusion to the water that continually springeth out of a Fountain . And the Spirit of grace is compared to living water from the effects of it : because the Spirit of grace restoreth spiritual life to the soul , and then preserveth this life ; therefore it is living Water , and Christ is as the Fountain of this water that yeeldeth , and giveth this living , quickning water of the Spirit . Again in Joh. 5.21 . there Christ challengeth this power to himself , As the Father raised up the dead , and quickneth them ; so the Son quickneth whom he will. As Christ when he was upon the earth , he raised whom he would from the death of the body , so now being in heaven , he raiseth whom he will from the death of the soul . Yea , the voyce of Christ sounding in the ministry of the Word , accompanied with his quickning Spirit , is of power and efficacie to raise those that are dead in sins , as we may see Joh. 5.25 . Verily , verily , I say unto you , faith Christ , the hour is coming , and now is , when the dead shall hear the voyce of the Son of God , and they that hear it shall live . Again in Joh. 6.35 . there Christ stileth himself the Bread of life , and the Living bread ; Jesus said unto them , I am the bread of life ; and in verse 48. I am the bread of life ; and again verse 51. I am the living bread . Christ is the living bread , the bread of life , who as he hath life in himself , so he communicates spiritual life to all those that seed upon him . And here is a broad difference between this Bread of life , and ordinary bread , ordinary food : for though ordinary food can preserve natural life where it is , yet it cannot restore life where it is not ; but Christ is such living Bread , that he restores life to those that are dead in sins , and preserves that life that he hath restored , thus he is the living Bread. Again Joh. 15.1 . there Christ compares himself to a Vine , and the faithful to so many branches ; I am the true Vine , faith Christ , and my Father is the husbandman . And in verse 5. I am the Vine , ye are the branches . Now as the branch of the Vine sucks juyce and sap from the stock and root of the Vine ; so all the faithful receive spiritual juyce and life , from Christ their head . As Adam he is a common root of corruption , and spiritual death to all that come from him ; so Christ is a common root of grace , and spiritual life to all those that are his members . And in this regard Christ is compared to a head , and the faithful to his members . Collos . 1.18 . Christ is the head of his body the Church . Christ is the head ; and the faithful are his members : therefore as in the natural body , the head that is the principium , the fountain of sence and motion : it is the head that by certain nerves and sinews conveyes sence and motion to all the members of the body : so in the mystical body the Church , Christ is the head that conveyes spiritual life and motion , to all that are his members , to all the faithful . Thus you see the second conclusion explained and proved also , that as Christ is the Author of the resurrection of the body , so he is of the resurrection of the soul too , it is he that raiseth the soul to spiritual life . Now in the third place we are to shew the reason why this double quickning power is here comprehended under one term , I am the Resurrection . Now that this double power of quickning , is to be understood here under this one term , we need not , I hope , spend time to prove : for that Christ speaks here of the spiritual resurrection , and the spiritual life ; this I take to be evident from Christs own exposition in the words following ; He that believeth in me , though he were dead , yet shall he live : He that believeth in me , though he were dead in sins and trespasses before , yet he shall live the life of grace , therefore I am the Resurrection . Again , that the resurrection of the body is not here excluded , it may appear from the scope and intent of these words of Christ ; for the scope of these words here , is to perswade Martha that he was able of himself , by his own power to raise up her dead brother , to restore him to life , saith he , I am the resurrection , I have power to restore spiritual life to the soul that is dead in sin , and this is the greater work ; therefore I am able to restore natural life to the dead body , to restore the body that is dead in the Grave to life again . Now the reasons why this double power is here comprehended under one term , I am the resurrection ; the chiefe reasons I take to be these two . First , this double quickning power is here comprehended under one term , in regard of the Analogie , and proportion between these two , between the restoring of the body to life , and the restoring the soul to life . Secondly , in regard of the certain inseparable connexion between these two . First , I say in regard of the Analogie and proportion between these two , the resurrection of the body , and of the soul ; now the proportion and analogie consists especially in these four things . First , as in the resurrection of the body , the living soul must first return to the dead body , and quicken it before it can rise again : so here in the Resurrection of the soul , the Spirit of grace must return to the soul that is dead in sins , and quicken it before it can rise again : so that there is a similitude in regard of the first beginning , and principle of this Resurrection . Again , secondly there is an analogie , and proportion , in regard of the point and term , the state from which the Resurrection is : for as in the resurrection of the body , the body riseth from the state of corruption , from the bondage of the Grave ; So here in this resurrection of the soul , the soul and the whole man riseth from the state of spiritual corruption , from the bondage of sin . The third proportion is in regard of the estate to which a man riseth : for as in the resurrection of the body , a man shall rise again without those infirmities that the body had before , he shall rise to lead another kind of life , a glorified life : so in this resurrection of the soul the sinner riseth , and is raised up to lead a new kind of life , a spiritual life : and therefore it is called Newness of life , Rom. 6.4 . that we should walk in newness of life : both in regard of the new principle , and fountain of i●… , the spring of grace in the soul . And in regard of the new effects , and new operations , which are answerable to the new root . Fourthly , there is a proportion also in regard of the perpetuity of both : for as in the Resurrection of the body , the body shall rise an immortal body , not subject to death any more ; so here in the resurrection of the soul , when the sinner is restored to spiritual life , he is raised up to a durable immutable estate , he shall continue to live this life of grace , and the immortal seed that is put into him , it shall never die : so Christ saith , verse 26. He that believeth in me , saith he , and so liveth , he shall never die , he is raised to an immutable estate , to such a life as shall never be subject to spiritual death again . Thus you see that analogie , and proportion between these two , and in this respect they may both be comprehended fitly under one term . Secondly in regard of the infallible connexion between these two : for wheresoever the resurrection of the soul to the life of grace goes before , there the resurrection of the body to the life of glory will certainly follow after : for as the spiritual death of the soul did necessarily draw after it the mortality , and death of the body , so the spiritual life of the soul doth necessarily draw with it the immortality , and the resurrection of the body : therefore as in the Sacrament the name of the thing signified , is given to the sign , in regard of the neer conjunction , and relation between them : so here in regard of the neer conjunction between these two , that they are never separate , therefore they may both fitly be comprehended under one term . Thus we have endeavoured to expound the general doctrin in these three particulars . We have shewed you that Christ is the Author and fountain of the Resurrection of the body : he hath the quickning power in him wherby he is able to raise those bodies that are dead in the grave . Then he is the Author of the Resurrection of the soul too ; he is able to quicken those souls that are dead in sins . And then we have shewed the reasons why these two , the Resurrection of the body , and of the soul , are both comprehended under one phrase of speech , I am the Resurrection . Now I come to the Use and Application of that , that hath been delivered . And the Use of the point is , First , for comfort . Secondly , for tryal and examination . Thirdly , for exhortation , and direction , First the Use of the point may be for comfort here , here is matter of sound comfort to all those that are the faithful members of Christ Jesus : if thou be united to Christ by saith , Christ is the Fountain of life , he will be the Fountain of spiritual life : therefore here is comfort against Death , against the death of the soul , and against the death of the body . Comfort first against the death of the Soul , comfort against sin , that is the ill of all ills , and is the death of the soul . If thou be united to Christ ; Christ by his divine power he is able to free thee from the power and dominion of sin , from the bondage of sin . Dost thou complain that thy understanding is dark and blind ? remember Christ is able to give thee more light , Ephes . 5.14 . Awake thou that sleepest , and stand up from the dead , and Christ shall give thee light . Dost thou complain that thy heart is hard and stony ? remember that Christ is able to soften thy hard heart , and to give thee a heart of flesh , as he hath promised , Ezek. 36.36 . I will take away their stony heart , and give them an heart of flesh . Dost thou complain that thy affections are unruly , and set upon wrong objects ? remember to thy comfort , that Christ is able to rectifie these affections , he is able to plant in thee the true love , and fear of God , as he hath promised , Deut. 30.6 . I will circumcise thy heart , and the heart of thy seed ; that thou shalt love me with all thy heart , and with all thy soul . And in Jer. 32.40 . I will put my fear in their hearts , that they shall never depart from me . Dost thou complain that thou canst not bear afflictions patiently ? remember that Christ thy head , he is able to strengthen thee , and he will do it , as he did the Apostle , Phil. 4.13 . saith he , I am able to do all things through Christ that strengtheneth me . But here the weak Christian will be ready to object : but I have so many strong corruptions in me that I am afraid , that I am not yet raised out of the grave of sin , that I am not yet raised out of my natural estate . To which I answer , remember this to thy comfort , that the first Resurrection is unlike to the second in this regard ; in regard of the measure and degree of it : as soon as ever the soul quickens the dead body , the dead body leaves the Grave , and the state of corruption wholly , and all at once ; but it is not so in the Resurrection of the soul . When the spirit quickens the soul , the soul begins to rise again from the grave of sin , but yet the bands and setters of sin , and corruption still remain upon the soul . Indeed as soon as the Spirit of grace quickens the soul , the soul presently hates all sins , and begins to shake off these setters of sin and corruptions , and shakes them off by little and little ; but I say , it shakes them not off all at once . In this spiritual Resurrection , sin indeed receives a deadly wound , but yet it is not wholly abolished . In the spiritual Resurrection sin is like a beast , whose throat is cut , that lies striving and strugling for life : so sin hath life in it , but yet it hath a deadly wound : therefore remember to thy comfort , that that will be true here between the power of grace , and the remainders of sin , that is affirmed of the house of Saul , and the house of David , 2 Sam. 3.1 . there was long war between them , But the house of David grew stronger , and the house of Saul waxed weaker and weaker . So it will be between sin and grace , sin will grow weaker , and weaker , and grace stronger and stronger . But yet the weak Christian may object further : but I feel the spirit so weak in me , and the flesh so strong in me , that I am afraid the flesh will prevail , and so I shall return again to my natural estate . To this I answer , remember that this is contrary to the nature of a true Resurrection to return to death again : for at the last Resurrection , the bodies that are raised shall be immortal , never to die again : so here those souls that are quickened to the life of grace , they are raised to a durable , immutable , immortal estate , never to die again . That which Christ saith of those that shall be accounted worthy to attain the second Resurrection ; the Resurrection of the body , it is true here also : he saith those that shall be accounted worthy of the world to come , of the Resurrection to life , they shall never die : for they are as the Angels of Heaven , Luke 20.35 , 39. Those that partake of that Resurrection can never die : so here those that partake of this spiritual Resurrection to the life of grace , they shall never die : this Resurrection to the life of grace it shall continue in them . For the spirit of grace when he once cometh into the soul , and quickens it , it continues there , and remains there for ever : it is as a Well of water springing up to eternal life , as Christ speaks Joh. 4.14 . Whosoever shall drink of the water that I shall give him , shall never thirst , but the water that I shall give him , shall be in him a well of water springing up to everlasting life . Now we know a stream of water is of a vanishing nature , yet if it be nourished with a continual Fountain that can never be dry , the stream will continually run : so it is with the stream of grace in the soul , it is nourished with a continual fountaine , such a one as can never be dried up . Thus you see here is comfort against sin , against the death of the soul . Those that are united to Christ by faith , they may be assured that Christ will be to them a Fountaine of spiritual life . Secondly , here is comfort against the death of the body , against natural death . If thou be united to Christ , thou needest not to fear temporal death , remember that though the body be dead because of sin , yet the spirit is life , as it is Rom. 8.10 . The body , that is dead ; that is , it is mortal and subject to death because of sin , but the spirit , the soul , that liveth , it passeth from the life of grace here , to the life of glory . Yea , and the body too that is laid in the Grave , notwithstanding shall be raised again by the quickening power of Christ . Remember Christ is thy head , and therefore he being risen from the dead , thou shalt not perish . You know as long as the head of the natural body is above the water , none of the members of the body can be drowned : so it is here , as long as Christ is risen , none of his members can be held captive in the Grave . Remember Christ is the first fruits of the dead , the first fruits of them that sleep : therefore his Resurrection may be a pledge , and an assurance to thee of thy resurrection ; As we have borne the Image of the earthly , saith the Apostle , so we shall bear the Image of the heavenly 1 Cor. 15.49 . As we have borne about us these corruptible bodies , so when we rise again , we shall rise with immortal , and incorruptible bodies , and live a glorious life with Christ , and so be made conformable to Christ our head , therefore fear not the death of the body . Remember that Death can destroy nothing in thee but sin , therefore fear not . This consideration may comfort us , as against our own death , so against the death of our friends ; Let us therefore receive comfort hence , as Martha in this Chapter ; I know that my brother shall rise again in the Resurrection at the last day , and that did comfort her . But here this question may be demanded ; but is not this Resurrection of the body , a benefit common to the wicked ? are not they partakers of this benefit from the resurrection of Christ , as well as the godly ? shall not they be raised , and quickned , as well as the godly , by Christ his Resurrection ? To this I answer , that this Resurrection of the body to life , it is a benefit proper to the faithful , to the true members of Christ : for though unbeleevers , and wicked persons shall be raised up again ; yet , By a different cause . And to a different end . I say first , by a different cause : the wicked that are out of Christ , cannot have any benefit from the Resurrection of Christ , because they are out of Christ , therefore they shall be raised indeed ; but not by a quickning power flowing from the resurrection of Christ : but by the divine power , and command of Christ , as a just Judge : and they shall be raised by vertue of that curse pronounced in Paradice , Gen. 2. In the day thou eatest , thou shalt die the death ; that includes eternal death : therefore this curse must be executed upon them , and therefore they must rise out of the Grave again , that body and soul may die eternally : but the faithful members of Christ shall be raised by the quickning power of Christ , as their head and Saviour . Again , as the wicked shall be raised by a different cause , so to a different end : for they shall not be raised to life , to speak properly , that state is stiled eternal death , therefore their Resurrection is stiled the resurrection of condemnation , Job . 5.27 . they that have done good shall come forth to the resurrection of life , and they that have done ill to the resurrection of condemnation ; they shall not rise to life , but to eternal death : but the godly only shall attain this Resurrection of life , and therefore they only are stiled the sons of the resurrection , Luke 20.36 . So much may suffice for comfort . A second Use of the point may be for trial and examination , since we profess to be Christians , to be members of Christ , let us here try the truth , whether we be so in deed or no. Christ is the Resurrection : he is the Author of the first Resurrection to a spiritual life . The first thing that Christ doth in the soul of a sinner , is to raise the soul to a spiritual life : therefore examine whether thou have felt this quickning power or no , this first Resurrection to a spiritual life . When Christ was upon the earth , he had power to raise up all those to life again that died , but yet he raised but few ; there are but three that we read of , those that we named before . The Widdows son , Jairus Daughter , and Lazarus here . So likewise Christ now hath power to quicken all those that are dead in sin , to raise them to spiritual life , but yet he quickens but few , in comparison of those that continue still in their sins . Therefore let us all examine our selves upon this point , whether we have attained the first Resurrection or no. If we be true members of Christ , we partake of the first Resurrection : for Christ is a fountain of spiritual life to all his members : therefore examine this , look to the first resurrection , to the Life of grace , thou maist know it briefly by three signs . First , by forsaking of sin . Secondly , by newness of life . Thirdly , by thy continual progress in both . First , by thy forsaking of sin , whether hast thou left those sins thou formerly livedst in ? As in the Resurrection of the body , as soon as the soul is united to the body , presently the man leaves the Grave , he leaves the society of the dead , and comes forth : as Lazarus as soon as he was quickned , and his soul returned to his body , presently he came forth , Vers . 44. He that was dead came forth out of his grave . Examine therefore whether thou be come forth of the grave of sin ? whether hast thou left the society of sinners , of prophane persons ? and whether hast thou left the grave of thy sin ? Is there not some lust , some sin that still holds thee captive in this Grave , to which thou willingly , and wittingly obeyest ? If thou live in any one known sin , if thou be ruled by any one lust , whatsoever it be , be it swearing , or drunkenness , or uncleanness , or covetousness , or lying , or open and publike prophaning of the Sabbath . I say , if thou live in the practice of any of these , or the like known sins , this is a plain case , thou art still in the noysome grave of thy sins : thou art not risen out of the grave of thy sins , and therefore thou art not quickned by the Spirit of Christ ; and if thou art not quickned , then thou art not a member of Christ , thou art not a true Christian . Again , Secondly , thou maist know it by the newness of thy life : whether dost thou feel a spiritual life wrought in thee ? and whether doth it appear outwardly ? Dost thou feel a spiritual life wrought inwardly ? that spiritual life that . Christ restores to the Soul , is universally spread through the whole Soul. As when the Soul of a man quickens the body , it quickens the whole body , every member of it ; so here the Spirit of Grace quickens the whole Soul. Therefore examine whether dost thou find spiritual life wrought in thy whole Soul , or no ? whether dost thou find this change wrought in thy understanding and judgement ? whether hast thou a new judgement , and thoughts , and opinion of God , and of the wayes of God ? a new opinion of Christ ? a new opinion of the Members of Christ ? Whether dost thou find this change in thy heart and affections ? whether hast thou new desires , new affections , spiritual inclinations ? whether are the studies , and desires of thy soul set upon heavenly things ? If ye be risen with Christ , seek those things that are above , Collos , 3.1 . Whether are thy affections and meditations heavenly , and spiritual ? Dost thou feel this change inwardly in thy Soul ? Again , doth this spiritual life appear outwardly also by thy speeches and actions ? Doth it appear outwardly in thy speeches , is there a change there ? canst thou now speak to men in the language of Canaan , and to God in the voice of his Spirit , crying Abba , Father ? Again , is there a change in thy outward actions ? hast thou left the society of sinners ? and dost thou converse with living Christians ? Dost thou love those that excel in vertue ? and dost thou manifest the graces of the Spirit in the conscionable performance of all the duties of thy general , and particular calling ? As soon as Lazarus was quickened , presently as he left the Grave , so he conversed with living men , and walked in his Calling : so examine if thou have left the society of the dead , and converse with living Christians , and delight in them ; and whether thou walk on conscionably in the place that God hath set thee in , making the Word of Christ the rule of all thy actions . If it be thus with thee , if thou feel this spiritual life wrought in thy soul , and it appear outwardly in all thy speeches and actions ; this is a good sign thou partakest of the first Resurrection to the life of Grace . In the third place , thou maist know this also by thy progress in both these . First , by the progress of thy Mortification : Is sin daily more and more mortified in thee ? Dost thou daily get ground of thy corruptions ? Is sin in thee like the house of Saul , as that waxed weaker and weaker , so doth corruption in thee daily ? Is sin in thee like an old man , as it is in every member of Christ ? and therefore it is stiled the old man ; an old man grows weaker and weaker , till at the last he dyes : so it is with sin in every Christian , examine if sin be such an old man in you , that it grows weaker daily . Again , thou maist know it by thy progress in thy vivification : Dost thou grow in grace daily ? Is grace in thee , as the house of David , as that grew stronger and stronger , so doth grace in thee ? Is grace like a young man , as it is in every member of Christ ? and therefore it is stiled the New man ; because it is as a young and lusty man that daily grows stronger , till he come to his full strength , doth grace in thee grow stronger daily ? and dost thou go forward in thy Christian course ? It is the duty of a Christian to walk on daily in his Christian course , Rom. 6.4 . we must walk on in newness of life . If thou find this progress in thy mortification , and vivification , it is a good signe indeed that thou hast attained to the first Resurrection of the Soul to a spiritual life . Therefore let me intreat you to set upon this work of examination of your own hearts diligently , and faithfully . Let not the multitudes of worldly business : let not the allurement of vain objects , and vain company ; let not the appetite and desire of base pleasures drive these thoughts out of your heads : but examine your own hearts whether you partake of the first Resurrection , or no. Deceive not thy own soul : for though Conscience may now sleep , thou maist think thou art in a good estate ; yet let me tell thee ; the time will come when thy Conscience will awake , that if thou continue to wallow in any one sin , if there be no change in thee in thy life , in thy heart ; if instead of growing better , thou grow worse , and be hardened more and more in sinful courses , thy Conscience will tell thee to thy face , thou art a dead man , thou hast no part in Christ : for Christ is the Resurrection , the Fountaine of spiritual life : thou hast not yet attained the first Resurrection to the life of grace , and therefore if thou go on in this course , thou shalt not attaine to the second Resurrection , to the life of glory . So much for that Vse . The third , and the last Use of the point is for exhortation ; and direction . If now upon examination , thou find that thou hast not yet attained to this spiritual Resurrection ; then let me counsel thee to give no rest to thy soul , till thou hast attained it : for remember that this is the first step to heaven , and if thou set not the first step to heaven , surely thou shalt never come thither . As the Resurrection of Christ was the first degree of his exaltation : so this spiritual Resurrection that we have spoken of , it is the first degree of a Christians exaltation : therefore get this in the first place ; yea , get this , and all will follow . If thou attain this , thou maist be assured of the second Resurrection also , to the life of glory . Remember that Christ by raising himself from the dead by his own power , declared himself to be the eternal Son of God : He was declared mightily to be the Son of God by his Resurrection : So if thou canst by a power and vertue drawn from Christ , rise out of the grave of thy sin , then thou shalt declare thy self to be the member of Christ , the Son of God , the daughter of God : therefore labour to attain this first Resurrection . But here this question may be demanded : but by what means now doth Christ convey this spiritual life to his children ? and how shall I get to be partaker of this Resurrection ? by what means shall I attain this first Resurrection to this spirituall life ? To this I answer briefly , that by the same means by which Christ works faith in the soul , by the same means he raiseth a sinner to life : for he that beleeveth liveth , and he that liveth beleeveth ; he that beleeveth is raised to life : therefore by the same means that Christ works faith , by the same means he raiseth a sinner to life . Therefore the outward means is the Preaching of the Word ; the inward , the Spirit of grace . By such means as Christ will raise the bodies of the dead at the last day , by the like means he now raiseth the souls of those that are dead in sin . Now Christ will raise the bodies that are now dead in the Grave , at the last day . First , by his voyce , John 5.28.29 . and by the sound of the Trumpet , 1 Cor. 15.52 . The Trump shall sound , and the dead shall be raised incorruptible . And he shall raise them by his quickning Spirit . So by the like means Christ now raiseth our souls that are dead in sins : therefore if thou desire to be raised out of the grave of sin , let me counsel thee ; First , to attend diligently to the word of God , upon the preaching of the Gospel . The word of Christ , is a quickning word , as Christ saith , Joh. 3.63 . My Word is spirit and life . The voyce of Christ is a quickning voyce : as Christ by his voyce raised Lazarus out of his Grave ; when Christ said to Lazarus , Come forth ; presently Lazarus quickned , and came forth : so the voyce of Christ in the ministery of the Word hath a quickning power , to raise sinners from the death of sin : therefore when the Ministers cry aloud , and the Prophets lift up their voyce as a Trumpet , then hearken . Secondly , be frequent , and fervent in Prayer for the Spirit of grace , and of Christ : before thou hear , pray ; and after thou hast heard , pray that the Spirit of Christ may accompany his Word , that so this may be a means to awaken , and to quicken thee out of thy natural estate , and to raise thee out of the death of sin . Thou must pray to God to give thee a hearing ear , and a believing heart : that so the sound of the Word may not be as the sound of a Trumpet in the ears of a dead man , but that thou maiest be quickned by the voyce of Christ . And though thou have continued a long time in thy sins , yet be not altogether discouraged : remember that Christ is able to raise thee , though thou have continued never so long in thy sins : for he that was able to raise Lazarus that was dead and buryed , and now stinking in the Grave , he is able to raise up thee also . In the last place ( in one word ) if upon examination , thou find thou have attained to this spiritual Resurrection , then here is a ground of exhortation . To humility , To thankfulness . Here is a ground of Exhortation to Humility and Thankfulness , to joyn them both together , because they usually go together : the proud person is alway unthankful ; and the humble man is alway a thankful man. Now if thou have attained to the Resurrection thou hast great cause to be humble , and to be thankful . First , thou hast great cause to be humbled , because thou hast nothing but that thou hast received : thou hast great cause to be humbled , because thou puttest not any hand to this work , no more than the dead body of Lazarus could help to the raising of him . No more then a creature being nothing , can help to its own creation ; no more can a sinner help forward this mork of his Resurrection , therefore thou hast cause to be humbled for not puting the least helping hand to this work , it is wholly supernatural . Therefore let not any one arrogate any thing to the power of his free will , but remember the work is wholly supernatural . Secondly , as we have cause to be humbled , so to be thankful too , do but consider the desperate , and dangerous estate of sin whence thou art raised , and then make thy humble confession with the Israelites , when they brought their first fruits before God , Deut. 26.5 . A Syrian ready to perish was my father ; he went into Egypt with a few ; and become a Nation mighty , and populous , and the Lord brought him out of Egypt with a mighty hand , and an out-stretched arm , with terrour and signs , and wonders , and hath brought us to this place , and hath given us this Land , even a Land flowing with milk and honey . The like deliverance the Lord hath wrought for thee , therefore be thankful , and make thy thankful acknowledgment with the Psalmist , Psal . 115. Not unto us , but to thy name give the glory . And then desire God , as he hath by his mercy brought thee to the Kingdome of grace , so by his power to preserve thee to the Kingdome of glory . And desire Christ , as he by his quickning Spirit , hath made thee partakers of the first Resurrection to the life of grace ; so to make thee partaker of the second to the life of glory . DEATH IN BIRTH : OR , THE FRUIT OF EVES Transgression . SERMON XXXVI . GEN. 35.19 . And Rachel died . IT is a Statute law of God , that all , both Men and Women , must die . The causes for which it pleased Almighty God to leave the bodies , even of his dearest Children under the power of Death , to be returned to dust , are many . First , for the manifesting his truth , according to that ancient threatning mentioned , Gen. 3.19 . Dust thou art , and to dust thou shalt return . Secondly , for the manifestation of his power , that by death , he may translate his chosen servants to life . Sin it was that brought death into the world : and God will shew his strength in this , that death shall be the utter abolishment , even of that very thing which brought it first upon us , and made us all lyable to it . If there had not been sin , there should not have been death : and now God will , that in those that are his , the kingdom and being of sin shall utter ●…he destroyed ; the head of Goliah shall be cut off with his own sword , and sin shall be extinguished by that which it self first procured . Thirdly , God subjects his children to this course , that by it , they may the better conceive what inestimable benefit they reap by Jesus Christ . When they do think 〈…〉 they cannot chuse but fear it ; Nature affecting a con 〈…〉 cannot chuse but loath and abhor it . Now then , if 〈…〉 fearful ; well may we conclude , that it would have ex●●●●●● if it continued as at the first it was ; that is , a gate and passage to everlasting torment in hell fire . If the very sight of the Serpent afright us now the sting is out , what would it have done , if the sting had still remained ? Hereby the Almighty God would have us learn how deeply we stand ingaged to him for his me●cy w 〈…〉 o by his Son Jesus Christ h●●h freed us from so great m●●ery . Lastly , th● law of Death seizeth upon the very elect children of God , that they may he thereby made conformable to their head Christ : He was as the wheat-corn , which except it fall into the ground and die , abideth alone , Death was his passage , the same must be ours also . The way of the tree of life is kept with the blade of a sword shaken , under the stroak whereof , we must first come , before we can hope for any entran●● into Paradise , as we see here it is said of Rachel , she dyed . And Rachel di●d . I will not stand upon any division of the words , but will ( God willing ) unite them together at this time , in this discourse . I conceive it is not altogether impertinent in the handling of these words of my Text , to shew you the occasion of Rachels death , what the was , and for what she stands recorded in the sacred Scriptures . Rachel was one of Labans Daughters , and one of the Wives of Jacob. Questionless , she was a good woman , though in some things faulty : But the imperfections of the holy people of those times , are neither to be blazed abroad ( as though we took pleasure in discovering their shame , ) nor to be followed neither ; as though by their doing this or that , were a sufficient plea for us ; that were to draw bloud , not milk out of the brests of the sacred-Scriptures , and is a thing , which for my own particular were the cause never so just , I do from my soul abhor and detest . First of all then , she is recorded to have been fruitful , by whom Jacob had two sons . Joseph and Benjamin ; and by her , and Leah his other wife , God accomplished his promise that He made to Abraham , that his seed should be as the stars of Heaven , which teacheth us ; that , The fruitfulness of the wife , is to be reckoned as a blessing , and to be earnestly sought by prayer from Almighty God. It is that blessing which God promiseth to the man that fears him , and puts his trust in him ; That his Wife should be as a fruitful Vine , and his Children they shall stand 〈…〉 round about his table . Psal . 128.3 . And in the precedent Psalm , Lo●… , Children are an her stage fro●… the Lord , and the fruit of the womb are his reward , happy is the man that hath his quiver full of them . In former times , barrenness was accounted for a shame and reproach . When God would punish Abimelech , about Abraham and Sarah his Wife ; it is said , that he closed up all the wombs in the house of Abimelech , Gen. 20.18 . And when God would bless Jobs last dayes more than his first , he gave him seven sons , and three daughters , as an addition to his happiness , and as so many emblems of his grace , and favour towards him . In there hearsing of the lives of the Fathers before the Flood , you shall find , especially in Gen. 5. sundry times thus , such , and such a one lived so many years , and begat sons and daughters . What was the blessing upon the first couple ? was it not this , be fruitful and multiply Gen. 1.28 . What blessing gave the friends of Rebecca at her departure ? was it not this , be the mother of thousands , and millions , Gen. 24.60 . What was the manner of Gods blessing the Jewes after their return from the captivity ? was it not this , that their streets should be full of boyes , and girls ? Zech. 8.5 . This being so , it may serve for a twofold Use ; First , it discovers the wretchedness of their fault , who grudg and repine at the increase of children as a burthen . Some there are that prescrbe to God how many children he should bestow upon them , and would set him down a stint , that they would not by any means have him exceed ; which argues a most miserable , and a most faithless mind : For whence is this fear of increase before it come ? and whence is this repining at it when it is come , but from some distrustful opinion or other , that they conceive either of their inability to maintain them , & c ? Let me say to you , beloved , of your children , as our blessed Saviour said of his Disciples touching themselves ; they are of more value then sparrows , yet the Lord feeds them , together with the young Ravens that cry ; how much more will he give supply to those creatures that are stamped with his own Image . Neither is it only a reward and blessing upon the rich that they are fruitful , but it is even a reward and blessing to the poor , that they have children : for it is specified in Psal . 107.41 . that God will make them a family like a flock of sheep ; and comfortable it is , that they shall have a family like a flock of sheep , because this may well be intended ; they shall prosper and thrive with a little maintenance , as sheep will grow fat , albeit the lees are but very short . Secondly , it serves to direct all that desire this blessing of increase , that they may know of whom to seek it ; it is God that must make thee fruitful like Rachel ; it is he that makes the barren to dwell with the family , and to be a joyful mother of Children . There are five special keyes that God reserves in his own power . The first is , the key of the Rain ; the Lord shall open his good treasure , and the Houvens to give Rain to the land , Deut. 28.12 . Secondly , the key of food ; thou openest thy hand , and fillest all things living with thy plenty , Psal . 104.28 . Thirdly , the key of the grave ; he bringeth down to the grave , and raiseth up again , 1 Sam. 2.6 . Fourthly , the key of the heart ; it is said Acts 16.14 . the Lord opened the heart of Lydia . Fifthly and lastly , the key of the wombe ; God remembred Rachel and opened her wombe , Gen. 30. Abraham therefore being childless , he makes his moan to God. Isaac prayed to God for his Wife , because she was barren . Hanna , Samuels mother , poured out her soul to God in hearty prayer , when she had no child . As also Zachary , and Elizebeth , the parents of John Baptist . This is the true course , first to God , and then to the means . Rachel was in a passion , and she cryed to her Husband , give me children or else I die ; but nothing of all this prevailed till she sought it of the Lord , and then she was fruitful , that is the first . Secondly , it is recorded of her , that she was not only fruitful ; but that with this fruitfulness of hers , there came an increase of Gods people ; she built up a great part of Israel : and what else were the Isralites , but Gods peculiar people ? A right christian indeed is called a true Israelite ; and the elect are termed by Saint Paul , Gal. 6.16 . the Israel of God : So then hence you may infer ; that , The desire of having Children , must aim at the increase , and ealargement of Gods Church . This is a blessing indeed , when the wife by her off-spring builds up Israel , not Babel ; Bethel , Gods house , not Bethaven , the house of iniquity . This was the desire of holy people of old , when they prayed that their children might be as corner-stones , couched into the wals of the Temple ; meaning thereby , that they might grow into the Temple of the Lord , to be a habitation of God by his Spirit : Blessed is the man saith the Psalmist , that hath his quiver full of them : it is of such children , that are as the arrows of a strong man. Whence it follows , that they must have more in them then nature : for arrows are not arrows by growth , but by Art : so they must be such children , the knottiness of whose nature , is refined , and reformed , and made smooth by grace . Ishmael the son of the bond-woman had twelve sons , and all Princes in their Nations ; but what did all these titles of dignity do them good , as long as they were out of the promise ? Questionless Hanna's drieft in desiring a son of God , was , that out of her might come one , by whom Gods glory might be advanced among men , therefore she vowed him to the Lord all the daies of his life . The Angel told Zachary that he should have joy and gladness at the birth of his son , why ? Because he should be great in the sight of the Lord , and silled with the holy Ghost , and turn many to the Lord , Luk. 1.50 . He that begets a fool , that is , an ungodly irreligious son : for that is one of Solomons fools , he gets himself sorrow , and the father of such a one shall have no joy ; but he shall be his very calamity , and his meer vexation . It is a rule set down in Scripture , that whatsoever is done , should be done to the glory of God : therefore our desire of having children must aim at this , that out of our loyns may come such , by whom Gods glory may be promoted , and the number of the godly increased in the world . Thirdly , she is recorded to have yeelded in all willingness , and readiness to the desire of her Husband : When Jacob was warned by an Angel from God , to return from Laban to the Land where he was born ; he made his wives acquainted with the matter , and discovered to them his whole intent and purpose : they forth-with gave him this yeelding , and respective answer ; Whatsoever God hath said unto thee , that do , Gen. 31.11 . The like is to be seen in Sarah , she was no hindrance to Abraham in his removal from his own Country to Canaan ; no , nor at such time when she was ignorant whither he went : she was no hindrance to him in the speedy circumcising of his son ; No , nor she did not go about to hinder him , in the very sacrificing of his son . Out of all doubt , if she had been a clog to him in any of these respects the Spirit of God would never have concealed it , because the wrestling with her unwillingness , and gain-saying , had been a strong evidence of Abrahams faith , that the Scripture is very careful to set out to the full , for his credit and our instruction . There are two Women storied in the Scripture above others as examples of Gods judgment upon the untowardness of Wives , not joyning with , and incouraging their Husbands in good-doing . The one is Lots Wife , whose love no question was a great delay to Lot in his departure from Sodome , that when she should have gone on with her Husband in hast to the place which was appointed for their refuge without looking back , she drew behind still , lingring after her wonted home ; but what was the issue ? she was turned into a Pillar of salt . The other was Michal the wife of David , when she looked out , and saw David dance before the Ark , she despised him in her heart , and was so far from approving his zeal , that when he returned , she entertained him with a frump , saying to him , What a fool was the King of Israel this day : but what was the issue of it ? a punishment was inflicted on her for her fault , that she had no child all the dayes of her life , 2 Sam. 6.23 . I remember a policie of Saint Paul , in his Epistle he wrote to Philemon : he writes to him for the re-entertainment of a runnagate servant that he had begotten to God in his bonds , and for the better effecting of it in his inscription , he not only writes to Philemon , but joyns with him Philemons wife , To Philemon our dearly beloved , and to our beloved Apphia , Philem. 1 , 2. Wherefore was this ? For nothing else I beleeve , but to warn her of her duty , that when the receiving of Onesimus was manifested to her Husband , as a needful duty , and a thing pleasing to Almighty God , she should not put in her spoke to withstand the motion , but further it by all the means she could . It was to this end that the woman was created , that she might be a help to her Husband in all honest offices , to joyn with him , to incourage him , to provoke him , and assist him in the performance of them . Fourthly and lastly , to omit many other things recorded of her , that I might here relate to you , and to come to that that more neerly concerns this present occasion , it is said of Rachel , she died in travel . God had commanded Jacob to rise , and go up to Bethel , and dwell there : he obeyed , and erected a Pillar in the place where God talked with him : thence he journeyed a little further to Ephrath , and there Rachel travelled , and had hard labour : in the sufferance of which , which might be some ease , she received a great deal of comfort from her Midwife , who bad her not fear , for she should have this son also : but it came to pass as her soul was departing , for she died , that her sons name was called Benoni , that is , a son of sorrow , as we see verse 18. Who can express the woe of that day ? and the bitterness of that loss to Jacob ? who was now berest of his dearly-beloved Wife , by the fruit of whose wombe he had reaped such increase of blessing ? before , the children had the care of two watching over them ; now only of one , and that such a one as was not accustomed to interest himself in training up young Children , but left it to her , and she took it from him . O death void of mercy , and respect of persons ! that she should die , it was some grief to him , but that she dyed in travel , that did most trouble him , and increase his grief . And well might he stile their son Benony , the son of sorrow : for it was indeed a sorrow to them all : to her , to him , to their issue , to their friends , and acquaintance , to their servants , to all that knew them , or had any relation to them . But Jacob will not exceed the bounds of Christianity , he was at the last comforted : he refers himself , his children , his infinite , and almost insupportable loss to God Almighties pleasure , from him she was received , and to him he is content again to return all . The mourning , and lamenting that he made on her behalf it could not recal her again : all the tears he could shed for her , were of no force or power at all to make her alive ; too much sorrow might happily indanger his own life , and then he should highly offend against Almighty God , Patience and Christian fortitude were the only remedies left him , and these he resolves on . Let us learn hence as long as the world lasts , to know that worldly comforts whatsoever they be , and howsoever we may esteem of them , they are subject to change . Love with unfeignedness what may be so loved , but take heed you love not too much , for fear the taking of that away from you , that was so dearly loved of you , make you fall into impatience , and sin against God. Let us so love that we may think of loss , if it stand with Gods pleasure ; but yet let us so love , that we esteem it no loss if he please . Let his good will , and pleasure ever-more moderate our affections : so happily we shall enjoy the thing beloved , a great deal longer . But if we exceed in lamenting , were we as just , and righteous as Jacob , God will be angry with us for it . Not only thy dearest Wife , but thy dearest Child , thy dearest friend ; whatsoever is most dear to thee , shall then feel the stroak of mortality , that the heart may be taught to wish for eternity , crying heavily , and sighing with a mournful voyce , with those words of the Preacher , Vanity of vanities all is but vanity . There is a threefold punishment inflicted upon all women kind in answer to the three sins committed by our Granmother Eve. First , because she gave too much credit to the words of the Serpent , telling her , that both Adam and she should be as Gods , knowing good and evil ; therefore it was pronounced presently upon her , that her sorrows and conceptions should be multiplied . Secondly , because against the express command of Almighty God , she did eat the forbidden fruit , therefore it was pronounced against her , that in sorrow she should bring forth Children , every time her hour was at hand she should hardly escape death . I need not enlarge my self , you all know it to be too true ; nay sometimes , and that oft-times too it costs your lives : an example we have here in the Text in Rachel , and in our deceased Sister here before us , and many others . Thirdly , and lastly , because she was a seducer of her Husband ; therefore for a punishment , all your desires ought to be subject to your Husbands , and by the warrant of the Scripture they must rule over you . Death is a debt to nature and must be payed : there is no avoyding of it , no putting it off , when GOD thinks it fit , it is infallible to all , in respect of the matter , and end : though in respect of the time and manner , many times it be divers . Some die when they are young ; some in the middle of their age , and some live till they be very old . That for the time . Some die of Convulsions , some of Dropsies , some of Feavers : and to be short , some in Child-bed ; as Rachel here did , and our departed sister . But of what desease soever they die , that is nothing : die they must sooner or later , of this infirmity ; or that , it is no matter which , when it pleaseth God ; Let a man make what shew he can with all his glorious adornations . Let him have rich apparel , and disguised linnen ; and searcloth , and balm , and spices , let him be inwrapped in lead , and let stone immure him when he is dead , yet the earth his original Mother will again own him for her natural Child , and triumph over him with these , or the like insultings , he is in my bowels , returned to his earth . This body returns not immediatly to heaven , but to the earth ; nor to the earth neither as a stranger , and altogether unknown to him , but to his earth , appropriate to him as his own , his familiar friend , and old acquaintance . To conclude , we are sinful , and therefore we must die , we are full of evil , and therefore we must go to the grave : we have sins enough to bring us all thither . God grant they be not so violent , and full of ominous precipitations that they portend our sudden ruin ? portend it they do , but O nullam sit in omnia , &c. I am loath to be redious . He should not be redious that reads a lecture of mortality . How many in the world since this Sermon first began , have made an experimeut , and proof of this truth , of this sentence , that man is mortal ; and those spectacles are but examples of this truth ; they come to their period , before my speech . My speech , my self , and all that hear me , all that breath in this ayr must follow . It hath been said we live to die ; give me leave a little to invert it , let us live to live , live the life of grace , that we may live the life of glory , and then though we do die , let us never fear it , we shall rise from the dead again , and live with our God out of the reach of the dead , for ever , and ever . So much for the Text at this time . To declare unto you the cause of this present assembly would be altogether superfluous , the dumb oratory of that silent object , doth give you to understand in a language sufficiently intelligible , that we are now met to perform the last rites and duty that we owe to the memory of our dear sister here before us . And Christian charity hath been so powerful in all ages , that it hath been retained as a pious , and laudable custome at Funeral solemnities to adorn the dead , with the deserved praises of their life : not for any pomp or vain-glorious ostentation , but that Gods glory here may be for ever magnified , by whose grace they have been enabled to fight a good fight : and that the surviving may be encouraged to run the same course , when they behold them discharged of this tedious combat , and crowned with a crown of glory , and immortality . This Sister of ours was born in this parish , and hath lived in it some thirty four years , or there-about ; eighteen years a single woman , and sixteen years a married Wife ; of whom though upon my own knowledge I can speak but little , yet having credible information from others , with whom she had long , and private intimacy of many years acquaintance , I must , and will speak . That which I told you was recorded of Rachel , that she was fruitful in procreation of Children , may in a great measure be spoken of her : for if the Scripture account bearing but of two children fruit : certainly it will make an extraordinary fruit in bearing of twelve , which she did . It is a certaine token of a true , and faithful servant of God , to frequent his house , to pray unto him , to praise him in his Church earnestly ; to labour to be instructed in his will out of his Word , then , and there , read and preached to them : all which evidences of a good Christian were found in this our Sister . For her constant coming to Church , I my self can now speak upon my own knowledge , I have seriously , and strictly examined my self , and I profess ingeniously before God that knows my heart , and you that here me speak , that I cannot call to mind , that ever she mist coming to Church twice a Sabbath day since I came , which I would be heartily glad I could speak as well of others of this Parish , as of her . For some of them have got such a fisking trick up and down , to go to other Churches , as if there were no rellishable food at their own , that I fear at the last they will come to none at all , I pray God they amend this fault . It was a vertue in her that deserved commendation , and it is a vice in them that deserves reprehension . When she was in Gods house , she did not as too too many do , imploy her time in sleeping , or some such ill course : but I ever observed her to listen very diligently , and attentively to what was delivered , for the nourishing of her soul . I confess I do not remember that ever I saw her take any notes in the Church of Sermons that were preached : for it seems she did it when she came home : for since her death , going to her house , accidentally I met with a book of hers , wherein she had written many texts of Scripture with notes : the day when they were preached , and the persons by whom , most of those which I have preached I saw and perused , and others of strangers that I my self have heard : these qualities are not to be past over in silence , but are worthy of your serious imitation . Neither did she think it fit barely to set them down for her own instruction only : but what she heard upon the Sabbath day that she constantly practised upon the week dayes . She catechised her children in those points ; spending some time in training them up in the knowledge of God , and putting them in mind of their duty to him in whom we live and move , and have our being , by repeating Gods word delivered , by hearing them read Gods word printed , and by singing Psalms , and hymns , and spiritual songs . That she was a most provident , and careful Wife , and a most indulgent , and loving Mother , all that knew her can best testifie , and some of them have informed me . And this let me speak , and I have it from the mouth of some , that prehaps did not think I would have mentioned it at this time , and would have had it concealed , but for reasons best known to my self , I hold it very fit to relate : she was ever held to be of a most sweet nature , and of a very loving disposition ; that she was very charitable , and inclined to relieve the poor ; It is likewise testified of her , she was liberal alway ; but more liberal now then usually , having had a consideration of the hard and needy times : to which end , as if she had prognosticated her own death , she laid some money ( according to that ability that God had blessed her with ) for the relief of the poor . Let no man censure me for speaking these things I do : for if I should not have given her , her just , and deserved praises ; some that now hear me , and knew her from her cradle , might justly have censured me for too much remisness . Thus for her life . As for her death , I can say little touching it . It pleased God , not to give her any long time of sickness , but to take her away ; though not unprepared , yet on a sudden with a short warning . When her bitter pangs first came upon her , she called to her Husband , and desired him to joyn with her in hearty prayer to Almighty God , that he would be graciously pleased to extend his mercy towards her ; that he would be pleased to let her live longer , that she might repent of her sins , and beg mercy at his hands for them , that she might amend her life . And if he would not grant this for her , yet for those many poor Children that were young , that she was to leave behind her ; she desired him to be a careful Father over them all : she prayed to God devoutly to send a blessing both upon him , and them . Much she could not then speak , because of her pains , that now began still to increase upon her . When she was in the extremity of her labour , he being absent ( as it was fitting ) she sent down to him , to desire him to pray to God on her behalf , that he would ease her of those grievons pains , and preserve her in the great pain , and peril of Child birth . The propitious God it seemed heard him , and granted his request : for presently to the thinking of the standers by , she was well delivered . Not satisfied with this , having received so great a blessing from God , she sent down again to desire him , to give God thanks for her safe delivery . But God , that had determined to take out of this miserable life , quickly turned that hope of the standers by into a fear , and suddenly she changed : which perceiving , as long as she was able to speak , she cried , Lord Jesus have mercy on my soul , Lord have mercy on me , Lord pitty me poor miserable wretch : and when she could not speak , she held up her hands to heaven , as desirous to make her peace with that God , whom she knew she had highly offended . I make no question , but God hath translated her from the valley of tears , to the Mount Sion of blessedness : whither God of his infinite mercy bring us all . THE DEATH OF SINNE : AND LIFE of GRACE . SERMON XXXVII . ROM . 6.11 . Likewise reckon ye also your selves to be dead unto sin , but alive unto God , through Jesus Christ our Lord. THe intent of this Chapter , is to take off an abuse of the Doctrine of the Gospel , which publisheth the free Grace of God to great sinners . The Apostle had said in the latter end of the 20. Verse of the former Chapter , where sin abounded , Grace did much more abound . From hence some did infer ; that therefore under the Gospel they might take liberty to sin ; the more their sins were , and the greater they were , the more they should occasion God to manifest his abundant Grace upon them . This the Apostle answers in this Chapter , and he answers it two wayes . First , by way of detestation . Secondly , by way of confutation . By way of detestation in the first verse , and part of the second , What shall we say then , shall we continue in sin that Grace may abound ? God forbid . Secondly , by way of confutation ; the argument whereby he confutes it , is by a necessary consequence of our justification ; that is , our sanctification : these are so inseparably united together , all that are justified , are sanctified . And upon this ground , the Apostle frames two arguments to confute this errour , taken from the two parts of sanctification . The first is from our mortification , from the third verse , to the end of the seventh ; and the argument runs thus . Those that are dead to sin , cannot sin that Grace may abound ; but all that are in Christ , are dead to sin ; therefore they cannot sin that Grace may abound . Now that all that are in Christ are dead to sin ; he proves by their union with Christ , testified in Baptisme , and by the effect of that union , which is conformity to Christ ; that as Christ was dead for sin , so they are dead to sin . The second argument , is taken from the second part of our sanctification , which is our quickning to a new life ; and that he handles in the 8 , 9 , 10. verses , and that argument runs thus . Those that are quickned by Christ to newness of life , cannot sin that Grace may abound : but all that are in Christ , are quickned by Christ to newness of life ; therefore they cannot sin that Grace may abound . That all that are in Christ are quickned to newness life ; he proves in verse 8. If we be dead with Christ , we beleeve that we shall live with him still , by our union with Christ , whereby there comes a conformity to Christ in his resurrection , as well as in his death . And from these premises , he infers by way of application , the conclusion that is here in the words of the Text I have now read to you ; likewise reckon ye also your selves dead unto sin , but alive to God , through Jesus Christ our Lord. As if he should say , do not rest your selves satisfied in the bare knowledge of these things , in the discourse of them in general , but bring them to particular application , make the case your own ; what we say of death to sin , and of newness of life , we speak to you , if ye be in Christ ; therefore you must make account of it to be your case , likewise reckon ye your selves dead to sin , but alive to God , through Jesus Christ our Lord. We see now the coherence of the words with those that go before , and the main intent and scope of the Apostle in the Chapter , wherein we might note divers things . The first is out of the very connexion , that by vertue of the union of beleevers with Christ , there is in them a conformity to Christ . They are made like unto him ; he had said before , that Christ died , and rose again ; likewise reckon ye your selves like him in this . Every one that is in Christ , is conformable to Christ , and made like him . Then again secondly , we might note hence this also ; that , Rectified and sanctified reason , ever concludes to God , and for God. Reckon ye , make account , conclude this , so the word signifieth , reason thus , conclude thus ; as it is used Rom. 3.28 . We conclude ( saith the Apostle , where the same word is used ) That a man is justified by Faith without the works of the Law. So , conclude this , rest on this conclusion , do not make it a matter of conjecture , and opinion onely : but when you consider things wisely , when you weigh things seriously , you shall see great reason to infer those things , from these premises that God would have you infer . Therefore whatsoever reasoning is against the Word , whatsoever disputes the minds of men uphold against any truth in Scripture , it is but the reasoning of corrupt reason ; If reason were sanctified , it would conclude , as 2 Cor. 5. We judge , if one died for all , then they that live , should not live to themselves , but to him that died for them . When men come to deal judiciously , and advisedly , when they come to conclude of things wisely ; they will conclude then , that what use the Word and the Gospel would have them make of any truth , that they will make of it , Likewise reckon ye , judge thus . Thirdly , we might note hence thus much also ; that , The best and most profitable knowledge of the Scriptures , is in applying it to a mans own case , and person , and condition . Reckon ye also your selves , saith the Apostle ; make account of thus much , that this is a truth concerns you in particular . Judge your selves so far profited by the Word you hear , as you can make good application of it to your own estate and condition . Whensoever men come to hear the Word , they come to hear , somewhat that concerns themselves , therefore whatsoever we say befals them that are in Christ ; apply it to your selves , and make account this is my case , if 〈◊〉 in Christ . Fourthly , hence we might note thus much also ; that , When a man is in Christ , there is a real change . There is an evident change from what he was , before he was in Christ . For so the Apostle reasons ; now you are in Christ , there is such a change , as from death to life , there is a marvellous great change in you . If there be not this change in you , neither are you in Christ ; and all the hopes you build on of being in Christ , they are without a foundation , they are upon an imaginary Christ , not upon Christ that is yours indeed . If you be in Christ , let it appear in a change , let us see how you are changed since you were in Christ , from that you were before : for this make account of , conclude thus much for your selves ; that all that are in Christ are changed . But fiftly , and lastly , he expresseth wherein this change confisteth ; and he makes choice of such terms as are most acquisite , and sit for his purpose . He would express this spiritual change , and mark what expressions he useth to manifest it by ; no less then life , and death . There is such a change when you are once in Christ , from what you were before ; as there is between a man that was dead , and is now alive ; or a man that was alive , and is now dead ; and this is that , that I will infist now upon , wherein note these particulars . First , the Analogy and proportion , the aptness , and fitness of the terms , wherein the Apostle expresseth the spiritual change of those that are in Christ ; how sitly they may be said to be dead , and alive . Secondly , it is observable in what order the Apostle expresseth these first dead , and then alive . Make account that the work of Grace in the effectual change in your hearts , it proceeds in this order . First you are dead , and then alive ; dead to sin first , and then alive to God. Thirdly , note the certain connexion of these two together ; so there is not onely a certainty in the object , but a certainty in the subject too ; not only a certainty that those that are in Christ shall live : but it is certain to you , make account of this , make this conclusion for your selves , build on it , know it for your selves , as he said to Job ; it is certain if you be in Christ , you are dead with Christ , and you shall live with Christ , make account of this . Lastly , the efficient cause of this great change exprest in these terms , it is Jesus Christ our Lord : make account of this , if you be in Christ , there comes a vertue from Christ , an effectual working of Christ by his spirit in your hearts ; such a powerful work as will conforme you to Christ dead , and to Christ risen ; that you shall be dead to sin , and alive to God : not by any sttength in your selves , or any excellent endowment in your own natures , not by any natural inclination and ability , but through the vertue and power of Jesus Christ our Lord working in you . Thus you have the Text opened . We will speak first of the Analogy and proportion , the agreement between the metaphors here used , and the things exprest by them . That which the Apostle would express , is , that there is a marvellous spiritual real change , in all those that are in Christ , from what they were before . Now let us see how sitly it is exprest in these words , that he saith , you are dead to sin , and alive to Ged ; that he chuseth to express it by life and death . Had it not been fit to have said thus much ; you are changed in your dispositions , in your inclinations , in your intentions , in your actions ; you are changed in your conversations , you are other kind of men in the inclination of your hearts ; you bring forth other fruit , you lead other lives then you were wont to do ? But he expresseth it here yet more fully ; that is , by that that includes all these ; and if there be any thing more may be added , it includes that too , ye are dead and alive . Then we will consider ; First , generally , how death , and life , express the state of them that are in Christ . Secondly , consider them in their particular application ; how death expresseth the first part of a mans change in sanctification , and life the second part . First , we take them in general , and let this be the point ; that , A man that is indeed effectually changed by vertue of his union with Christ ; he hath such a change wrought in him , as in a dead , and living man ; as in life , or in death . Now , first take it in general ; you know life , and death , they imply , first a general change ; when a man is alive , or when a man is dead , there is not a change in some part only , but in the whole : So it is here , when a man is effectually changed from what he was , by vertue of his union with Christ . A member may be dead , and yet nevertheless the man alive ; but if the man be dead , there is a general change that goes throughout , it possesseth every part , every member ; so that now there is no member of him , but death rules in it , then he is a dead man. So it is in this , when a man is dead spiritually , there is not a change in some particular actions only , in some particular opinions only ; there is not an alteration of some of his old customs only ; but it is a general change , so it goes through the whole man. It is a change in the understanding , he judgeth things otherwise then he was wont to do . And there is a change in the will ; the inclination of it is to other objects then he was wont to be inclined to . And thence there is a change in his intentions ; he propounds other ends to himself then he was wont . So there is a change in respect of the whole ; the Word is the rule of all a mans actions . There is a change from particular evils , from one as well as another ; that when any thing is discovered to him to be a sin , to be a transgression of the rule ; he is turned from it . So likewise , when any thing is discovered to him to be a duty , agreeable to the rule according to the will of God revealed in his Word ; he is a vessel of honour prepared for it : and that is it the Apostle especially means , when he compares them to vessels , and he describes them thus ; they are vessels of honour fit for the service of their Master , prepared for every good work : So that now as the Apostle saith , there remaineth no more conscience of sin . That is , there remains not now any sin to cleave to the conscience to defile it , to cleave to the conscience so , as a ruling enemy would do , that would take away all true and perfect peace ; all boldness , and access to the throne of Grace , there is no such conscience of sin . This making conscience of every sin , is that that frees conscience from being defiled in that sence with any sin ; so much for the first . Well , secondly it is expressed by death , and life , to shew the orderliness in the proceeding of this change . When a man is changed by the efficacy and working of Christ to whom he is united ; it proceeds in such a manner , as the change in death or life . You know death , or life , begin within first ; it begins in the inward man , in the heart first . And as in natural death , or natural life ; there is a dying first of the root , and a quickning first at the root : So likewise in spiritual death , or life ; it is an orderly proceeding , it begins first within . Our Saviour Christ gives this direction ; First make the inside clean , and then all will be clean ; against the hppocrisie of the Scribes , and Pharisees , that looked more to outward actions . So this change , it is not only a meer civilizing of a man , a conforming of him to that society he converseth with in outward actions ; but renewing of a man in the spirit of his mind , Rom. 12.2 . So the change begins from within . Hence it is , that first he is good , and then he doth good , according to the speech of Christ , make the tree good , and then the fruit will be good , we will not stand upon it : you see the Analogie , and agreement holds between these two in general . Now we come to take them apart more specially : First , how this being dead to sin , agrees with that change that is in a man that is in Christ from sin ; Reckon this , saith the Apostle , make account of this , that you are dead to sin : that is , now there is such a change and turning from your evil courses , from whatsoever it is that is truly and properly called sin in Scripture , you are changed from it . Now in whatsoever sence a man may be said to be dead , in that sence a man in Christ is changed from sin , there is somewhat in his change expressing that death . Now there is a threefold death , A Civil Death . A Judicial Death . A Natural Death . We begin with the judicial first , as Gods great Work begins in the judgment . There is a judicial death ; so one that is alive now in respect of natural life , may yet be said to be judicially dead , when he is dead in sentence ; when by the Judge he is condemned to death , when he is adjudged to die . So reckon ye your selves dead to sin ; make account of this , that now in your judgment there is a sentence passed out against sin , that it shall be slain , that it shall be mortified ; thus your judgment stands , and thus you look upon it , as a thing dead in sentence ; and that is the first . It is that in Ezek. 36.31 . saith the Lord , When I shall be pacified to thee , this shall follow upon it ; thou shalt judge thy self worthy to be destroyed , for all thine iniquities and abominations . When God is reconciled to a man , which is as much as to say , when a man is in Christ : for by Christ we are reconciled to God , this follows upon it , that man comes now to judge sin to be a deadly thing , to judge sin to be dead , and to judg himself worthy to be destroyed for it . He looks on sin as it should be looked upon , his opinion is right concerning it : he accounts it an iniquity , a thing against that rectitude , against that equity , and righteousness wherewith man was once endowed in the Creation ; and from which so far as he swarves , so far he is plunged into death . As you know that curse was denounced against man when he sinned he should die : so he cannot look upon iniquity , upon that that is contrary to that righteousness wherein he was made , but he looks upon it , as on death it self , and a deadly thing ; he looks upon it as upon an abomination . That look as persons that sinned capitally were an abomination to the Land , and people among whom they sinned ; as the Scripture speaks of murtherers , and the like ; the land was defiled if the sentence of death were not executed ; so it is here in the opinion and judgment of a man that is in Christ , he accounts this the greatest defilement , that his soul remains so far polluted and defiled , as there is any life left in sin . That is the first thing , reckon this then that sin is dead immediatly ; that is , that you now come to pass ( as Judges do ) a sentence of death against sin : and that howsoever a Malefactour be not naturally dead , when he is judicially dead ; yet he is in an order to it , the next thing that follows will be to be cut off . So it is with sin , when a man comes to judge himself for his iniquity , worthy to be destroyed for his abominations , this is the next thing that follows , he will not rest , till that be slain and subdued , till that Malefactour be condemned to death , and cut off and took out of the way . Here is the first thing , herein this change is like death . Secondly , there is a civil death too ; so one that lives naturally , may be dead civilly ; so one that is under the subjection and power of another , such a one is dead civilly . The civil Law accounts any one that is under subjection to be Civiliter mortuus as they speak ; that is , he is in that sence not accounted among living men , he is one dead , because he is not annimated , and acted by his own will , but by the will of him that rules him : so reckon ye your selves dead , saith the Apostle . Make account that when you are in Christ , sin is no more to be ruler , and commander , to act , and animate , and quicken you to obey its lusts , that you should be acted , and animated by it , that as soon as sin tempts , you should obey presently : make account in this sence you are dead to sin , that is , sin is dead in you civilly , it hath not a ruling power ; it comes not now as one that hath power to sway all before it : that is it the Apostle saith in this Chapter , sin shall not have dominion ; You have a new Master , a new Lord , you are no more under the rule and dominion of sin , that is the second . Thirdly , there is a natural death , as well as a judicial , and civil death , so things are said to be dead naturally , two wayes , Imperfectly , Inchoate . Perfectly , Consummate . Natural death imperfect , and but begun is this , as when there is a great blow given with an axe to the root of a tree , whereupon certainly it will wither , and die , and be made altogether unfruitful for the time to come : though for the present it have leaves upon it , and though for the present all the fruit that is on it be not quite shook off , yet now the tree is said to be dead , because there is a blow given at the root , whereupon it will wither and certainly die . So a man is said to be dead , when he hath a deadly wound given him , though he be not now dead ; though he may stir , and live after , and perhaps do some hurt to him that wounded him ; yet he is dead , because he is irrecoverably wounded , every one that looks on him will say he is dead . So as soon as a man is in Christ , by vertue of his union with Christ , there is such a blow given to the root of sin ; not in the judgment only , but in the affections also ; so as it never recovers its strength again , to bring forth fruit in that abundance as before ; and it alway withers , and decayes more and more , till it be quite removed . Now , as it is in this case with a tree ; will you know when it is dead ? take it in the Spring . All the trees in Winter seem to be dead , but come in the Spring , and in Summer , and then if a man see there are no leaves , if he see no fruit upon the tree , now he concludes it is dead indeed : because it brings not forth fruit in the season of fruit . So , take a man , when there is an occasion , an opportunity , to turn to folly ; when upon deliberation and judgment , he may consider of that opportunity to mannage it for the service of sin , it will appear now if he be dead , he will not in such an occasion yeeld , but at such a time especially resist sin , at such a time he will not bring forth the fruit of sin . Look what the Spring is to the tree , that is occasion to the sinfulness of mans heart . Indeed when sin takes a man upon disadvantage , upon unequal terms , that he deliberates not , and considers not what he is doing : as David saith , I said in my hast ; then many times sin prevails , and binds him , as a theef doth the master of the house , hand and foot : yet nevertheless when he well weighs , and considers things , at such a time it will appear that sin is dead . Thus you see how sitly the terms hold to express the change of a Christian , his judgment is right , he condemns sin as death , in the purpose and covenant of his heart whereby he is bound to God , he disposeth it from its dominion and rule , that what it doth now is as a theef by stealth , that surprizeth a man in his sleep ; And it hath its deadly wound , whereupon it withers , and decayes , and at last in the sight of all men , and at such a time , when if there were any life it would appear , at such a time it shall appear that sin is dead . Thus you see the first expression opened , the change from sin by death ; you are dead to sin . Now take the second expression , you are alive to God , that expresseth the second part of sanctification , that this , the quickning of a man to newness of life . It is with thee now , as with one that was dead , and is alive , there is such a change in thee . And how is this expressed by life ? Thus ; in three respects this change is fitly expressed by life . The first is this , you know life it consists in the union of a man , with the principle of life ? when there is a union between the body , and the soul , here is life . Now though there are bodies , and spirits , yet the bodies live not by those spirits , except they be united with them : therefore when the soul is separated from the body , the ●…ody dies , and the man is said no more to be a live : so here in this fence , when there is a union between the soul of a man , and the principle of spiritual life , then there is that change wrought , whence he is said to be alive . Now the principle of spiritual life is only Christ ; so you see here in the Text , you are alive to God through our Lord Jesus Christ , when there is a union between Christ and you . And how is that ? It is by an influence from Christ into the soul , and that is the mighty work of the Spirit of God , as you see Joh. 6.63 . It is the Spirit that quickneth , saith our Saviour . The great work that is wrought by the Spirit in quickning a man , is the work of Faith. Now I live , saith the Apostle , by faith in the Son of God , that dyed for me , Gal. 2.20 . Now when there is such a union between Christ and a man , then he lives ; there is such a change in him , as there is in life . Therefore beloved , this change is not in any that profess the knowledge of Christ , and have not yet union with Christ . It is not enough that a man be called a Christian : it is not enough that a man prosess that he hopes to be saved by Christ ; It is not enough that a man go on in some external actions as other Christians do , unless that he doth , and that he is in any spiritual a 〈◊〉 on , it be by vertue of his union with Christ , that it be by life received from him by a quickning vertue flowing from him to every member , that is exprest , Joh. 15.9 . by the branches in the Vine , they are quickned by union in the Vine , cut the branches from the Vine , and they die , and wither . So it is with men ; let hem be in the Lords Vineyard , yet if they be not united with this Vine Christ , they are but dead men , dead in trespasses and sins , Ephes . 2.1 . that is the first . Secondly , this change is exprest by life in another respect : for look as in life there is not only an union with the principle of life , but besides that , there are those living actions , and operations that naturally flow from that union in every living creature : so in spiritual life , there are spiritual actions , and operations that flow from every man that is thus united to Christ . As every thing is in being , so it is in working : take a natural man , he doth naturalactions , by vertue of a natural life . Take a worldly man , he doth live , ( as a man may say ) in worldly actions , by vertue of that worldly principle that is in him . So take a spiritual man ; what is the reason he delights in spiritual things ? His delight is in the Law of the Lord , as David saith , and in that Law be meditates day and night . What is the reason his delight is in the Saints ; and the more spiritual any one is , the more he delights in them ? the reason is this , because he lives a spiritual life , therefore he doth actious agreable to that principle with which he is united ; therefore by this you shall know it . Thirdly , there are certain properties in life that hold in this too , and we will instance but in two . First , wheresoever there is life , there is a natural appetite , and desire after all means that may preserve that life . Wheresoever God gives life to any creature , he gives also a desire to that creature to preserve that life it hath which is the best state of being . Now , it is so with a Christian , all his desires are to preserve spiritual life , and to increase it : he rests not in what he hath , but labours to be more yet , and to do more yet , to know God more , to love God more , to serve God better ; to live more fruitfully , more profitably among men . He delights in the actions of spiritual life : therefore he would strengthen those habits by all actions , and industry , and indevour . As new-born babes , faith the Apostle , desire the sincere milk of the Word , that ye may grow thereby . No sooner is there life in a new-born babe , but there is a desire to ●…ourish that life . You see there is a natural appetite even in the very trees , that thrust their roots down into the ground , to draw moysture below from the earth , by an instinct to preserve that life they have in the stock , and in the branches . So it is in every man that hath a spiritual life , he puts forth with all industry for all spiritual helps , according to that strength he hath for the preservation of his spiritual life . That is the reason why they are not content , in the abundance of all outward things , when they want spiritual helps : and that is the reason that they are not satisfied , nor solace themselves in dead , worldly , company ; that is the reason their hearts rest not in things below ; because these are not the food of their spiritual life ; these are not the things that preserve that life that is in them . Secondly , as there is a desire of the preservation of life , so there is a desire of propagation , and transfusion of it to others , as much as may be . So you see those things that have but a metaphorical life ( as we may say ) that are said to live by way of allusion , and metaphor , as the fire in the coal , when it is said to live in the coal , it is for this reason , because it is apt to kindle another . It is so in a Christian , wheresoever there is spiritual life , there is a desire to communicate it with as many as it can . And this you see in all the servants of God , Philip calls Nathaniel , Joh. 1.44 . when he bad gained the knowledge of Christ . And the woman of Samaria goes to call in the City when she had gained the knowledge of Christ . When a man himself is united with the principle of life , when he lives in Christ , he desires that others may live in Christ too ; and this desire , and endeavour to gain many to Christ , it appears in their place , and relation . A Christian master that lives a spiritual life , will labour that his servants under him may live the life of grace with him too . A Christian Father will labour that his children may live to God , as well as himself : a Husband will labour to draw his Wife to Christ as himself is drawn ; and every one , father and friend , and acquaintance , as much as in them lies , by any advantage and opportunity that is put into their hands , they will draw others to Christ because there is life in them . And this is not done out of faction , out of a desire to make their party strong , as many in the world desire to strengthen their party : but as in living things there is a natural desire to convey that life to others . Parents begat not children out of faction to increase the party , but out of a natural affection to convey the natural life they have to others : so Christians , that they do is out of spiritual affection , out of simple have to the salvation of others : out of a naturalness in their disposition , to indeavour that all may be like them . As the Apostle Saint Paul wisheth , that all that heard him were like him except those bonds ; So much for that : you see how fitly the Apostle useth these terms of life , and death , to express the change of one that is in Christ , when he turns from sin to God. Now we come to see the order wherein the Apostle expresseth them , make account of this , conclude of this , that you were dead , but are alive . First , you were dead to sin , and then alive to God. These certainly are knit together , but they are done in order : so we joyn both these points in one , and that is thus much ; that , All that are in Christ , he works in them by his spirit in this order , they first die to sin ; and after live to God. These two are inseparable , but yet they are joyned in order , that first men die to sin , and secondly live to God. The Scripture expresseth this in fit similitudes . Ephes . 4.22 , 24. faith the Apostle there , Seeing you have put off the old man , that is corrupt through deceivable lusts , and put on the new man , that after God is created in righteousness , and true holiness : Here is the order , there is not only an effectual change , but this is wrought in a method , first putting off , and then putting on . He seems to allude to apparel there , that as a man that is cloathed with rags , he puts not on ornaments , and robes , till he have put off his rags , as it is Zach. 3. when Jehoshua came before the Angel of the Lord with filchy garments , with vile rayments , faith the Lord , take away those rags , and put upon him change of rayment . Just thus God deals in the conversion of a man , in the change of a man that is in Christ , he takes away his filthy rags first , his love to sin , he is no more cloathed with them as he was wont ; he accounts them not or naments as they were wont to do , but filthy clouts , to which he faith , Get ye hence ; he detests them , and then he is clothed with rayment , then he expresseth the fruit of holiness and righteousness . Another expression there is , Ephes . 5.8 . Ye were darkness , but now ye are light in the Lord , walk as children of light . There is not only a change of apparel ; that is , from rags to robes , but of your state and condition : you were in darkness , now ye are light . Mark the order , from darkness to light . That look as it was in the Creation , first darkness covered the face of the deep , Gen. 1. all was without form , and void , and then God said , Let there be light : so now , first there is a removing of the darkness the soul was held in , and now ye are light in the Lord : so they come to walk as children of light . Well , this is the expression of it in Scripture : let us see the ground of it in reason . It must be so that in this order God proceeds in this effectual change : first to turn men from sin , and then to GOD ; first to die to sin , and then to live to God. The first reason shall be taken from our union with Christ ; We are planted into Christ , faith the Apostle , Rom. 6.4 , 5 , 6. By being planted with Christ , there grows a similitude between Christ and us . We are baptized , and buried by baptisme , saith the Apostle , into his death ; and we are raised and quickned , faith he , by the resurrection of Christ : that like as it was with Christ , so it is with us ; He was dead , and raised , so we are first dead to sin , and then alive to God. Secondly , it must be so from the nature of contraries , for these two things are contrary one to another : there is an immediate opposition between them , so as there must be a removing of the one , if there be a possession of the other ; and there must be first a removing of the one , before the other can be in the soul . As you see in sickness , and in health ; there must first be a removing of sickness , before the body be in a right state of health . And as in life and death , this is the order ; they are brought first from death to life , and then one necessarily followes the other : as life necessarily followes upon the removal of death , and health , upon the removal of sickness . Thirdly , it must be so ; or else if both these were not , and in this order wrought : what difficulty were there in the life of a Christian ? what singular thing were there in a Christian , above any man in the world ? Every man in the World doth outward actions ; if there were not such a change as from death to life , there were no difference at all , where were the difficulty ? The Scripture saith , The way is narrow and strait that leads to life , and few there be that find it : what narrowness or straitness were there in the way to life ? if there were no more but thus , that a man might settle upon some actions of Religion , and so be effectually changed ? If this were all , what great matter were there in Religion ? what need Agrippa stand out in the mid-way ? what need he be but half perswaded to be a Christian ? he might easily be perswaded to be a Christian , if he might hold his Heathenisme , and be a christian too . What need Foelex tremble , to hear Paul dispute of righteousness and judgment to come , if he might be unrighteous , and a Christian too ? What need the young man be sorry , when Christ bad him sell all and follow him ; if he might hold all he had , and be worldly affected , and be a Christian too ? what need any of the labours of a Christian ? to what use were a power of godliness , spoken of in Scripture ? What powerful matter were there in Religion , if a man might hold his sins , and yet be a Christian , and a beleever , and be in Christ too ? a drunkard , and yet be saved ? a prophaner of the Sabbath , and yet be in Christ ? what great matter were there ? it were nothing to be a Christian ; nay who would not be one ? What need Saint Paul expose himself to such watchings , and fastings , and sufferings , if he might have gone on in the way of the World , and yet be in Christ too ? No beloved , it is another-gates matter to be a Christian , then for a man to hold his old customes , and wayes , and courses , and yet hope to be saved too . Let no man deceive himself with this , the matter of Christianity , it is a laborious work , Religion is a very serious thing . A man that indeed will be Religious , he must follow Christs rule ; first deny himself , and take up his Cross and follow him : what need a man deny himself , if he might hold his sins , and yet follow Christ ? Well know this , the ground is clear , there must be a turning from sin , as wel as a turning to God , if a man have union with Christ . Now to conclude , with a word of application ; First , if it be so , It serves to convince us this day in the presence of God , the multidude of us now before the Lord to hear the Word , and profess our union with Christ , and yet there is no such matter . If we were united with Christ , there would be living to God , by vertue of that union with Christ . It is living to God in the course of our life , that gives us comfort of our union with Christ . Deceive not your selves , we may say of many , as the Lord saith of Sardis , Thou hast a name to live , but art dead . There are abundance that have a name to live , but are dead : A man wonld wonder at it , that we should say to a Congregation of so many people ; that there were few alive among them all : that the most whose eyes are now upon the Minister , and whose eares are open to the Word ; yet they are but dead , they are not alive , though they walk , and though they speak and do the actions of a natural life ; they live naturally , but are dead spiritually , they have a name to live , but are dead . The Lord tells Jeremy , Jerem. 5. That there was such want of good men in Jerusalem , that he might go up and down the Stteets of Jerusalem , and not find a man. A man would wonder that the Lord should use such an expression ; He might have said , he should not find a good man , a just man , a godly man ; but not find a man saith he , as if he were not worthy the name of a man in the Streets of Jerusalem , that was not appliable and conformable to Gods will. That a man should go in the Streets of London , and not find a man ; that he should go into Moore-fields on the Sabbath day , and see a multidude of dead Ghosts walking there ; that he should go in the Streets , and see a multitude of dead persons sitting at their doors : that he should go up and down to the houses of men , and see a multitude of dead creatures talk of worldly things on the Lords day : a man would wonder he should find so many dead men , eating , and drinking , and talking , and walking , and yet dead still . The Text makes it clear here , If we be not dead unto sin , we are not alive to God ; there is no being alive to God , except a man be first dead to sin . Shall we come to the trial ? Beloved , there we shall find among the many of you that hear the Word , many are dead in sin . What means the prophanation of the Sabbath ? what means the great neglect of Family-duties ? Come to your houses there be not the prayers of living men there ; there be not the meditations , and conferences of men that are spiritually alive in your Families ; and shall we think you are alive ? Come to men in their shops , and dealings , and see them dead in their worldliness , and covetousness ; and shall we say they are alive to God ? Alas beloved , go to the particulars of mens lives , you shall hear them speak the words of dead men , spiritually dead ; in swearing , and cursing , and reviling , and blaspheming , and bitterness ; and yet shall we say that they are alive ? Look upon all the actions of men , it were an endless work ; where we find dead works , we conclude there is a dead man : when men do the things that are the actions of a man spiritually dead , we conclude they are spiritually dead ; the Holy Ghost saith so , for they are dead in trespasses and sins ; therefore now let us come a little closer . There are abundance that perswade themselves that they are alive ; therefore a little try your life , by your death to sin . What are your opinions , and judgments , concerning your own wayes ? those things that the Word of God condemns for evil : those things that out of the Word are preached to you daily by way of reproof of sin ; that are spoken to you by Christian friends , by way of admonition to bring you out of your sins , how do you take them , and digest them ? are they pleasing to you , because they tend to the killing of sin ? or are they distasteful , because they give you not rest in your sins ? What ; do you judge sin worthy to live , and your selves not dead the while ? It is a note of a man that is alive in sin , that hates reproof ; that hates him that reproveth in the gate ; he that hates him that reproves his ill works , he is not dead to sin , for he doth not judge his sin worthy to die . Again , come to your assections , what is it you delight in ? When a man looks upon a thing that is dead , if it be indeed dead ; the sight of it is terrible , and gastly , and troublesome to him . When Sara was dead , though Abraham loved her dear in her life , remove my dead out of my sight ? If sin in thee be as a dead thing , how dost thou look upon it ? dost thou look upon it as a thing that thou art afraid of ? as a thing that thou art the worse when thou seest it . When the objects and occasion of sin are presented to you , how stand you affected then ? all that are dead in sin , take thought to fulfil the lusts of the flesh , as the Apostle saith , they delight in it , sin is sweet to them , as Job saith : but if on the otherside you look on it with indignation , loathing , and detesting , and abhorring sin , and your selves for sin ; then it is a comfortable sign of your death to sin . Again , when you do look on it , do you look upon it as a ruler , or as an enemy ? for there is a great deal of difference . A theif was come into the house , as well as the master of the house ; but they come not with the like authority , nor with the like acceptance : the thief comes , but you know all the house sets against him , and never rest till they cast him out ; and if they want strength , they cry for help : but the Master of the house comes in , and then all the servants are in their places to do him service , all take care to please him , and give him content . How entertain you the motions of sin ? look upon your former wayes , upon your former customes , and vanities ; look upon your wonted course of ill , and consider now whether there be an endeavour to satisfie the sinful inclination of your hearts ? or is there a striving , and using all means to be rid of it ? Do you make this your question to the Ministers you converse with , to the Christian friends with whom you consult in this case , how to be rid of such a corruption , how to get such a sin purged out ? Is this the matter of your prayer to God : do you cry to Heaven for help , to get out this theif , that is stollen into your hearts , this traytor that conspires against the glory of God , this rebel , that maintains a fight against the kingdom of Christ , do you so look on it ? It is a sign you are dead to sin , or else sin is alive in you , and you are dead in sin . Thirdly , and lastly , consider your actions , consider your conversation ; doth sin get strength , or is it weakened ? For know that this is not the mortification of sin , that a man be never troubled with it more , that he never hear more of it , that he be never more troubled with the motions of sin , no ? As a man that hath a deadly wound given him , it may be he more fiercely sets on him that gave him the deadly blow , then ever before ; yet he falls dead at his feet after , so it is with the motions of sin : think not when sin is dead , by vertue of our union with Christ , that we shall not be tempted any more to sin , that you shall not have sin any more in you : no , it will be in you , and molest you ; But what fruit do you bring forth ? What actions do you ? what strength hath sin ? all the strife it hath , is but to disquiet , and disturb you , not to rule and command you as it was wont to do . It is a sign that sin is dead naturally , by way of incoation , it will die in the end , you shall hear no more of it at the last : and though it a great while disturb you , and disquiet you ; yet this is your comfort you are disturbed , and you maintaine Gods quarrel against your corruptions , and fight against it : it is a sign it hath a deadly blow . Therefore let every one consider his estare , let no man deny himself his own portion : let him that is dead in sin , know that he is dead , and the wretchedness of that condition , eternal death begins in that death . And let him that is dead to sin , know that he is alive to God , and is among those that live in Christ , and shall be saved . A word of exhortation , and so I conclude . Doth this testifie our life in Christ , that we are dead to sin ? Then as you hope for any comfort , or priviledge , or advantage by Christ ; labour to make this good to your souls , and labour to secure this evidence more and more , that you are dead to sin . There are none that hears me this day , but they profess they hope to be saved by Christ , and they look for no other name under Heaven to be saved by , but the name of Jesus . It is certain , but who will Christ save ? they are such as whom he sanctisies ; and will he sanctisie such as by union with him are dead to sin , and alive to God ? Then I beseech you make this good to your selves , strive more , and more to kill sin ; take this as a quickning argument , that you are in Christ , and therefore you must be conformable to Christ . Saith the Apostle , He bore our sins in his body on the Tree , 1 Pet. 2.24 . that we might be dead to sin , and live to righteousness : Why did Christ bear your sins in his body upon the Tree ? but for this very end ; that as he died for sin , you might die to sin . Now that we may perswade you , know that it is upon special ground , you lose nothing , but get much by it ; the more you die to sin , the less you lose by it . First , you shall not lose any thing that is comfortable , and good , you shall not lose life by it ; nay indeed the more you sin , the more you die ; every sin is deadly and mortal , every sin tends to your destruction , to the taking away of life , this is certain . Therefore look as a man when he is in a mortal dangerous disease , that every man concludes , if the disease prevail he will die ; nay , it hath so far prevailed , that it will be the death of him : you need no more to perswade him to spend all his estate upon Physitians to cure that disease . Now the sins that you cannot endure should be reproved , that you cannot abide to reform ; they will be death in the end , your eternal death , therefore labour especially against them : When we diswade you from sin , and perswade you to purge outsin , we perswade you to your cure , to be free from your disease , to be free from that that will end in death . You shall not lose any rest and peace by it : the more you mortisie sin , the more rest and peace you shall have ; nay , the more sin rules , the less rest and peace , There is no peace to the wicked : but they are as the troubled waves of the Sea , that alway foam , and cast up mire and dirt , as the Prophet speaks , such is the restless agitation of a man that goes on in sin , he is ever restless , and unquiet . Would you have peace , and quiet ? get out sin that hinders all peace and quiet . Again , you shall not lose outward good things , not credit , and name , and esteem . Nay , what dishonours you , and exposeth you to reproach , and shame , and obliquie , is it not sin ? For , what is it that men are evil spoken of , is it not for this , and that particular evil ? Do you love your name ? avoid sin , sin will end in shame , it is the issue , the fruit of it . God will give you honour with his servants , nay , even in the hearts of the wicked . You know the more men strive to mortifie their sins , the more the world reproacheth them ordinarily : but we must not judge what men do in their jollity and in their passion ; but what themselves do , when they are upon the wrack of a trouhled conscience , upon their death-bed , oh then if they might die the death of the righteous , oh then they would they had lived the life of the righteous , or any thing then , if they had been like such a one whom they scorned . This gained esteem of John in Herods heart . Again , you shall not lose your wealth , your estate : all losses of estate that are judgments , and punishments , they are but the fruits of sin , you shall keep your estate , and keep it with comfort , as far as it is good for you , your sins provoke God , even to curse your blessings . You shall not lose your pleasure if you part with sin ; nay , you shall gain pleasures . All sorrow , and grief of heart , and disquiet of spirit , that ariseth from terrour of conscience , are they not hence , because of sin ? Would you have joy , and pleasure unspeakable , and glorious ? part from sin , that is the cause of sorrow . When we bid you part with sin , we speak to you to part with a needless thing , it is a superfluity , as well as hurtful , superfluity of malice , what need one sin in the world ? cannot you live , and be happy without it ? cannot you live comfortably , and die blessedly without sin ? Nay , is it not that that hinders your blessedness and happiness ? The Angels in heaven they are blessed , because they are without sin : but those of them that sinned , they are reserved in chains of darkness , to the judgnent of the great day . Adam in Paradise , in the state of innocencie ; he was blessed , he was without sin : but as soon as he sinned , he was cast out of Paradise ; and a Cherubin set with a flaming sword , to keep the way of the Tree of life , that man should not come at it . You your selves , the best comfort , the best peace , the best evidences you have , are those that do arise from your hatred of sin . Therefore do but consider how needless a thing it is . Can you get any thing by it ? can you live a day longer , or an hour more happy ? can you be a whit better by it ? If you could enjoy any present good by sin , there were somewhat to be pleaded : but what is it ? you get a little wealth by unrighteousness , is it gain ? Job saith , their belly shall be filled with gravel . If a man sill his belly with gravel , what hath he gotten by it ? you will get that that you must cast up again : you get that that one day you will wish you had never known : as Israel when they turned to God , they should say of their garments of silver and gold , that they had made for their Idols , Get you hence . So every worldly man that raiseth his estate by unrighteous means , the time will come that he shall wish all the money that he hath gotten were in the bottome of the Sea , that he had never known what a penny , or a house , or apparel had meant , that he hath gotten , or made , or appropriate to himself by any unrighteousness whatsoever . What Use is there of it ? And will you lose your souls for that that is nothing ? and will you lose heaven for that that is needless ? and eternal happiness for that that will not do you a moment of time , not a little present good , not a little present ease , not a little present comfort ? But lastly , the great benefit that redounds by it , that is spoken of in the Text , it is that you shall live , and live to God. The more you die to sin , the more you shall live to God through Jesus Christ . Now we come upon a strong motive to perswade you to set more heartily against those evils that are daily reproved , the more you die to them , the more you shall live to God. Suppose the work of repentance be a hard task , suppose it should be somewhat painful ; suppose it be something that vex and disquiet the natural spirit of man : as there is pain in repentance , and mortification of sin , yet nevertheless if you may get eternal life by it , is it not worth the while ? Consider what you do for natural life , suppose a member of the body be gangrened ; that it is in danger to be spread over the whole body , and the taking away of natural life , the loss of a hand , and the loss of any member , though it be never so useful , rather then the body shall be in danger , and a man deprived of life , you will lose a useful member : and when you have done , you do it but in hope to preserve life : for you are not sure when you have cut off that member to live a day after : but yet because it is possible , because it is the way to natural life : and yet if you have that life granted , suppose for term of years , as Hezekiah had for fifteen years , yet it is but a natural life , a life full of misery , a life exposed to many vexations and disquiets , a life that hath so many troubles in it , that men in the best estate of health with sometimes that they were dead , through disquiets , and troubles , and yet for the preservation of a troublesome life , if you were sure of that , you would lose a member . I know when we come , and speak of renouncing your former wayes , your cove ousness , and prophaneness , and pride , and vanity , and wickedness in any kind , we speak of cutting off of hands , of members of the body , they are so dear : therefore Christ saith , If thy hand off end thee cut it off ; if thine eye off end thee pull it out ; it is better to go to heaven with one hand , then to hell with both . This I say , I know you apprehend it a hard lesson , there is no life , no Christ , without such a death to sin . Yet it is a truth , and a necessary truth for you to know , and therefore consider it , and that seriously what you lose . If we come and perswade you to cut off some useful member , yet you yeeld to that for a natural life : you wil cut off a hand that is as useful as any member of the body : but we bid you cut off superfluous members , those needless members , the members of sin that will be your death . We would have you but to be rid of the Ulcer , that is all we would have you deprived of , to preserve spiritual life , and to live to God. If I were to speak for a natural life , it were but temporal , it were but upon conjecture : but we speak for a life upon certainty , When we perswade you to die to sin , that you may live to God ; we assure you that this will certainly follow on it , you shall live to God , if sin die in you , and we speak not only upon certainty , but for eternity too , you shall do it for eternity too , you shall do it for eternity : it is not a life that ends . Nay , we speak for a life wherein there is true happiness , that hath no mixture of misery to make you weary , but a life that hath perfect peace and joy : a life that hath blessedness begun , and shall have blessedness perfected in heaven : this life we perswade you to live . Consider now what we say , if there were more , you shall live to God the more you die to sin , Skin for skin ( faith Job ) and all that a man hath he will give for his life : but if it be such a life as this , to live to God , a spiritual life ; what ? to live as the Angels do , that live with God! to live as the Saints in Heaven , that live in the fruition and sight of God , wherein they are blessed ! such a life we perswade you to . A life infinitely above this , if this life had all the contentment the earth could give it , it were not worthy to be compared , though a man might live a thousand years in the confluence and abundance of all prosperity , it were not to be compared with one moment of the happiness of the spiritual life that we shall life in for all eternity with Christ . Now consider , take things , and compare them together ; here is such a particular sin that I was given to , to pride , to covetousness , to prophaneness , to wickedness of this fort or of that fort , if I go on in it , I die eternally , I lose God , and heaven , and my soul , and happiness : what shall I get by this when I have done it ? I gratifie Satan , I destroy my soul , I have lost my self and am undone for ever . And what a madness is this for a man to venture the eternal ruin and destruction of himself , and that for a thing of nothing , for that that will make him miserable now , and more miserable eternally . Consider , and know to whom I speak , I speak to you that have heard the Word , and many times received the Sacrament . What did you when you received the Sacrament ? was it not a pledge to you of your interest in Christ , and of your union with him ? and that Christ is as truly united with you , as that you eat and drank ? Now let it appear , make you account , whatsoever you were before , make you account , reckon ye , go not by guess and say , I hope it will be better with me then it hath been ; no , but reckon , conclude , made account , I must be another man , I may not be what I was , I must leave those things that are ill ; I must apply my selfe to another course ; Indeed I walked in a way of enmity to the wayes of God , in estraingement from God , in worldly wicked wayes , but it must not now be so , I must make account now that Christ is mine , I am now dead to sin , and therefore dead to sin , that I may live to God : if there be any life of grace in me , it will appear by my death to sin . I must make account of this , I must do this ; and this is the best way of making a right use of the Sacrament . Why are men as bad after the Sacrament as before ? because they reckon not , they make not account for themselves , that they are dead to sin . Make account you have received life from Christ , and you must act that life ; and now set your selves to it , reason with your own hearts , why do I thus , and thus ? As Ezra reasons , Ezra . 9.13 . Lord since thou hast kept us from being beneath for our iniquities , should we sin more ? So consider , hath the Lord kept me from hel , and admitted me to his Table , where he hath spoken peace to me , he hath spoken reconciliation in Christ , shall I return to sin against him ? certainly he will be more angry now then ever he was before : the sins that I commit now , will be greater then all the sins I have committed hitherto ; for now I sin against more grace , and against greater mercy : for God hath again renewed the Covenant of peace , whereas he might have cast me off for my former breach , and shall I provoke him again ? hath the Lord washed me , and shall I defile my self again ? God forbid . Reason with your selves , I must not be as I was : it is not for me to do as others that know not God , and that are not in Covenant with God , or as I was wont to do before ; I know what it is to bind my self in covenant , to receive the Sacrament , I must be in another fashion , and course of life , then ever I have been . Therefore when temptations come to sin : for you must not think to be rid of all motions , and temptations to sin : and whensoever there comes new temptations , not to conclude you have received the Sacrament in vain , say not so , but rather say , now comes the tryal ; this is that whereby God will try what fruit comes , of the cost and pains , and mercies he hath bestowed on me ; here is a messenger sent for fruit , If I can withstand the commands of sin , and resist the motions , and look on it as a hateful thing , I make it manifest that I am indeed dead to sin , as the Scripture saith here , reckon that you are dead to sin . Therefore as when a man is delivered from being a Galley-slave under the Turks , and his ransome is paid : if his old Master come , and command him to the Galleyes : he saith no , my ransome is paid , I am free , and I will not any more be a slave . So reckon thou art no more to be such as thou wert wont to be : for now reckon your selves saith the Apostle , if you be in Christ , that you are dead to sin , and alive to God , through Jesus Christ our Lord. HOPES ANCHOR-HOLD OR THE HELMET OF SALVATION . SERMON XXXVIII . 1 COR. 15.19 . If in this life only we have hope in Christ , we are of all men most miserable . I Will not detain you with the Argument of this Chapter ; nor in the Coherence of this Scripture . The scope of it ( in a word ) is thus much . If in this life , in this World , onely , for the present , we have hope and confidence in Christ , and the aim of our confidence , and the height of our hope reach no further , then we , we poor Christians ; we the faithful in the World , we are of all men most miserable ; yea , we are more miserable than any other men . The words contain in them two parts of a Hypothetical Proposition ; of which the first is an Antecedent ( as we call it , ) and the other is the Consequent . You may call the first , a Condition , and the last , a Conclusion . The Antecedent or Condition , is this ; If in this life onely we have hope in Christ ; What then ? then the Consequent or Conclusion is this ; then are we of all men the most miserable . But now against the Antecedent , there ariseth this Assumption to make up the sence , to make it perfect ; But not in this life onely have we hope in Christ ( for that is the meaning of the Apostle , ) therefore against the Consequent ariseth this Conclusion : Therefore we are not of all men the most miserable , nay , we are not miserable at all . You see here are terms in the Text of great consequence ; here is life , here is hope , here is Christ , here is men , here is misery , and here is all things almost that can be said , either concerning Heaven , or earth . Now mark , it is not said , If in this life we have hope , we are miserable ; neither , if we have hope in Christ in this life then are we miseable ; not so : but if our hope be onely in this life , and stick there , and go no further then so , then we are miserable . There are two Emphatical terms in the Text we must take notice of , and that is onely in the former part , and most of all in the latter part : only in the former part , that straitneth , and restratheth our hope ; most of all in the latter part , that inlargeth our misery : and so it may well , for when the hope is restrained to the present , there the misery may be infinitely inlarged . But not for the present is our hope ; only for the present , ergo , &c. I need say no more , it is the Text. I shall raise to you six several Consectaries , or Corrollaries , or Conclusions , that naturally arise out of this Scripture ; and I purpose at this time to run them all through ; it must be roundly , it shall be plainly ; do you hear patiently . The first Assertion we make out of the Text , it is this ; that , The faithful are hopeful . The godly have hope ; we have hope , that is taken for granted . The second , concerneth the object of this hope ; and the Point is this ; that , Christ is the object of the Christians hope . We have hope in Christ . The third , is touching the time of our hope , and that is for this life ; the Lesson is this ; that The life-time , it our hope-time . We have hope in this life . The fourth is ; that , Hope in this life , it is not onely of the things of this life . Not only of this life ; for if in this life only we have hope : oh no , take that away , our hope in this life , is not onely set upon the things of this life . If in this life onely ; not so . Fistly , this life , you see how that standeth convertible with another term in the Text , with misery ; shewing thus much ; that , This life is miserable . The last is ; that , The faithful , the hopeful , they are not of all the most miserable , they are not miserable at all . Then were we miserable , but the former being not true , that cannot be true . These are the six Points . Of which , to content my self with a touch of them as I pass along , and so onely to present them severally unto you , I begin with the first ; that , The faithful , they are hopeful . We have hope , so are the words ; Faith is the evidence of things hoped for , so saith the Apostle , Heb. 11.1 . And they that have access through this Grace , they rejoyce in hope of the glory of God : they go joyned together . Hope is a constant expectation of the performance of such promises of God , as we apprehend out of his Word , by faith . For example . Faith , doth beleeve Gods promises to be true ; Hope , doth expect the performance of them according to that truth . By Faith , we beleeve God to be our Father ; by Hope , we expect that he should shew himself such a one to us . By Faith , we do beleeve eternal life ; by Hope , we attend when this life shall be revealed . Spe , ( as one speaks ) what is it else , but persever antia sidei , the perseverance of Faith. Faith is the Mother , Hope is the Daughter ; the Mother is iucouraged and comforted by the daughter , as Naomi was by Ruth . Hence it is , that the holy Apostle Saint Peter , he ascribeth the salvation of our souls to our faith ; saying , that the end of our faith , is the salvation of our souls : Well and Saint Paul , he assureth the same to belong unto Hope ; saying , we are saved by Hope . So then , Faith saith , I beleeve these blessed promises of God to be true ; and Hope faith , I see them , and I wait for the enjoyment of those things that are reserved for me : Thus Faith , and Hope , are woven one in another : Thus the faithful , are the hopeful : We have Hope . That 's the first Point . The Use of this Point briefly , it shall be but this ; First , to teach us to seek and to find out this Hope in our selves . And secondly to strive and to fight against some impediments that oppose themselves , and are hindrances of this Hope . First , thou must go and seek thy self , and search out and find , whether thou hast this Hope in thee , yea , or no : and thou must be sure , that thou beest so far from being a desperate past-hope , like Cain ; that rather thou beleeve , and hope above hope , with Abraham ; not presumiug , but beleeving as he did . Now then , how a man may know whether he have this Hope in him or no ; I think he may find it out thus , in few words . There are divers temptations , and especially three of a mans faith ; ( not to enlar ge my self further ) in every of which , Hope if it come in and play its part , then it doth appear to be present , to be there . As for example . The first temptation , that is a kind of battery against the strong hold of a mans faith ; it is the prorogation of Gods promises ; He is pleased to put them off longer , and to dispose of them many times other waies then we look for : Hereupon , we that are weak in Faith , we stumble at it ; and we would hasten them on apace , though we know what the Prophet saith , He that beleeveth maketh not hast : But we are such faithless persons , that we hasten on too much , and would have God to come apace to make good his promises . Now when God defers these promises , if a man cometh in with his hope , and faith , The vision is yet for an appointed time , though it tarry , wait ; for that that shall come , will come , and he will not tarry : and though the Lord doth hide himself , ( as it is in the Prophesie of Isaiah ) yet he will return again If Hope will prompt Faith , and tell it that the Lord is not slack as some count slackness , but he will make sure his promise in the end ; then this is a manifest sign to a man that hath his faith thus supported , that Hope is present there . Here is then one search of it . Another time , there is another temptation that betideth a faithful man ; and that comes to pass , by Gods appearing in a manner an enemy , by visiting him in his soul , by wounding his conscience , by setting him in a kind of sight of Hell , when he is distressed in spirit ; as if God were now come out as a man of War against him , and would not have mercy upon him . Now if Hope can come in and say , that God cannot forget to be gracious , nor cannot shut up his loving kindness in displeasure ; and therefore I will endure , and I will stay on the Lord , for He will appear , and He will have mercy upon Zion ; I , when the time , the appointed time cometh . I will stay this time . If I say , Hope thus perswadeth the faithful man of this goodness of God that shall be revealed to him , here is a manifest sign , Hope is present . There is a third temptation that Faith meets withall , and that is concerning the mockings of men in the World , when they deride the profession of Christians and faithful men ; and will say as those profane and profuse fellows in the Epistle of Saint Peter , Where is the promise of his coming ? it is so long since his promise was made , and yet there is none of his coming , Wilt thou still retain thine integrity ? ( right Jobs Wife , as she speaks to him ) wilt thou still retain thy trust ? to what purpose is it ? It is in vain to serve the Lord , ( as those wicked ones speak in Malachy . ) Now if Hope will come in and say , notwithstanding all these things , yet pass by bad report , and good report ; be of Davids mind , I will yet be more vile before the Lord , that chose me before thee and thy fathers house ; and I will stand it out , notwithstanding all the mockings of men . Here is a manifest sign that there is Hope . Thus you may seek to find this grace in your selves ; and you shall find it by many such kind of assaults , as these which Faith meeteth withall . Now as you are to find it , so you are to fight against the hindrances of this Hope . And the hindrances of a mans hope , are sometimes slavish fear ; sometimes an impatient spirit , and sometimes even Death it self , and that is a tedious affront indeed that Hope meeteth withall . First Fear , a kind of passion and perturbation of the spirit of a man , that makes his grief begin , before his affliction comes upon him : this same Fear hath a great deal of painfulness in it . Where the fearful are , they are shut our with the unfaithful ; and without shall be dogs , with those that are subject to this fearfulness . Now Hope cometh to a man and faith , Though I sometime be afraid , yet put I my trust in God , and therefore I will not fear what man can do unto me , I will not be danted with any kind of slavish terrour . Hold out thou that faist thou hast faith , and be not afraid of the Arrow that flies by day , nor of the terrour by night . Here is the hindrance of this hope taken away . Then there is an impatient spirit , that many times possesseth men . An impatient spirit , and a hopeful heart , they are both as contrary as can be ; You shall have many a man so touchy , that he cannot endure any delay , he must have things come according to his own mind , or he loseth his patience presently . Oh but I will patiently wait for the Lord , saith hope . And here is the opposition that must be made for the maintenance of this hope against all kind of impatiency : In patience possesse your souls . The last hindrance , is death . The last enemy that shall be destroyed is death . We have many enemies in this world , our very life is a warfare , but amongst all the fightings and combates we meet with in the world , there is none comparable to this last single combate we must undergo with death it self ; this is a terrible assault that betideth the hopeful , faithful man ; to know that notwithstanding all his faith , and all his hope , and all his love , and all his patience , what grace or vertue soever he hath else , yet not withstanding he must go down to the grave , make his bed in the darkness , and lie down in the dust ; and when he hath fought all that he can , yet not withstanding he must down , he must yeeld , he must take the foyl , the fall in the body howsoever the soul escapeth . Now here is a kind of dismaidment of hope . But I will tell you how it is spoken of the faithful , and so of the hopeful . The faithful are said to endure as seeing him that is invisible : how do they endure ? by the supply of hope : for this hope is it that makes the faithful against all hindrances to fight it out , so as that they would not be delivered , as it is spoken in the Epistle to the Hebrews . And shall death separate us from that we hope for ? No faith the hopeful man , it shall not . Yea , so far he is from being unwilling to submit himself to this way , as knowing it to be the way whereby he cometh to that he hopeth for , as that he is very ready , and greedy of death : it is the way to that I hope for , saith he : therefore it is sweely spoken of an Ancient , and you will acknowledge it to be a sweet sentence of that Father Saint Austin , He that desireth to be dissolved ( according to that of the Apostle ) and to be with Christ . Non patienter moritur , He doth not die patiently . See , here is a faithful , a hopeful man , and yet doth not die patiently : what would the Father say ? He liveth ( saith he ) patiently , the very life he liveth putteth him to his patience ; when he cometh to die , he dyeth pleasantly ; he goeth away with his hope , and his hope is full of immortality . And no more for that point . The next thing I observe , is concerning the Object of this hope , and this is it ; that , Christ is Object of the Christians hope . We have hope in Christ . Hear it in the general ; hear it in the speciall . In the general , 1. Tim. 1.1 . Saint Paul he beginneth his Epistle with Christ our hope , Col. 1.27 . The riches of the mystery of Gods grace to the Gentiles , is Christ in you the hope of glory . Here is Christ our hope , and Christ your hope , in the general . In the special : hear it in Saint Paul , hear it in the prophets , and others . Saint Paul , to me to live is Christ , to die is gain ; Christ is to me in life , and death advantage ; living , or dying , I am Christs . I have hoped in the Lord , faith the Prophet David . And God is my hope , and hath been my help even from my youth . This is the general song of the whole Church , God is our hope ; and therefore the Prophet Jacob made an excellent Ejaculation in those blessings he gave his sons , when he said , Oh Lord , I have waited for thy salvation : Here was his waiting , his hope for the salvation of God , from the God of his salvation . And so , let him slay me if he will ( saith holy Job ) yet not withstanding I will still trust in him . Thus the faithful have hope , and their hope is in Christ . No more of it for the enlargement of it . It sheweth to us in the first place this Note , that A Christians wings do mount him above all means . What are his wings ? his hope , Whither slyeth his hope ? It takes its flight up to heaven , to God , to the right hand of God , to Christ , there is his hope . So then he that hath this hope being poor , he flyeth not to riches , for they make themselves wings , and fly away from him . Being weak he flyeth not to the arm of flesh , for in man there is no hope , nor no confidence to be put in Princes , in the Ballance they are lighter then vanity it self , faith the Psalmist . Being sick he flyeth not to the Physitian , he fleeth to these as the means , not to rest in them , to make it the main of his aim , the scope of his hope , he doth not fly thus to them , but he goeth to God that commandeth all , that worketh above all , against all and without all means , and sanctifieth all these means : Therefore well saith the poor man , God is my help , and the sick man , God is my health ; and the weak man , God is my strength ; and the blind man , Christ is my light ; and even the dead man , the distrest man , God is my life , and the good man , Christ is my Hope , and the happy man , Christ is my love . And so it is to Christ , that the wings of a mans Hope doth lift him up . This is the first . It sheweth us that the wings of Hope that is in the faithful soul , lifteth him up above all means . No more of that . Secondly , observe in this object , the very Crown of a Christians comfort , I say the Crown of all his comfort ; and that cometh only from this object of his hope . For what is there in all the World that can comfort a man indeed besides this , much less compared with this ? Begin where you will , when you have gone round about , you will conclude with that of the Apostle , I count all things but loss and dung , in comparison of Christ , and all things to be vanity and vexation of spirit , as the preacher saith . Put the case thou art a sick man , or a sick woman , and I find thee much affected , afflicted , dejected , cast down in thy self ; I would fain give thee some comfort now , I tell thee of the vanity of this present life ; therefore being content , I tell thee of the hope of of a better life ; I tell thee of the joyes that are to be revealed ; I tell thee of the promises of God which he will make good to thee , if thou wilt trust in his mercy ; I tell thee of all the sure mercies of David , as they are called : and all this while I have told thee nothing at all to comfort thee , till I come to this , the object of this Hope which I have in hand , and that is Jesus Christ , in whom all Gods promises are Yea and Amen ; and till thou canst learn this lesson of life concerning the Lord Jesus , thou hast learned nothing ; come and learn this , and my life for thine thou art then happy , He is the Way , the Truth , and the Life , the Way , and Truth , and life it self , and whither shall I go from thee , Lord ? thou hast the words of eternal life . I have done with that point , and so pass on to the third . We have Hope ; we have Hope in Christ ; we have Hope in Christ in this life . This life-time then is our hope-time ; that is it you learn hence . Here we have the seed of Hope , but the harvest of Hope , that is hereaster : when we shall have in re , what now we have in spe , as ordinarily we speak : when we shall have in possession what now we have in expectation : then there will be no more use of this Grace , there hope shall cease . Now it is indeed in this life time , that we sow the seeds of Prayer , that we plant the roots of Faith , that we water all of them with our hope : when our joy shall spring up , when the end and fruit of our faith shall come , when the possession of our hope shall appear ; then we have done with hope , hope serveth no longer then , therefore it is now in this life . Hope shall end for the action of it ( understand that aright ) as Faith shall ; but it shall never end for the object of it , that end shall last still , and rest ever . Now then in the interim , this is the Prophets , and this is the Princes , and this is the Peoples posse , I wait , and I wait too , and I trust the Lord over all : Now is your posse time as I may call it ; now is the seed time , wherein we sow the seeds of love , of joy , of hope , wherein we sow the seeds of sobriety , and innocency , and chastity , and charity , and all manner of vertues whatsoever , now is the time . Is this so , then here is the issue of this plea : It is this ; that therefore now if ever now or never , we must seek to see whether we have these seeds of Grace in us yea or no ; We must get them , and we must set them , and we must see to them ; both that they come up , and how they come up , and how they come on . Now is the time when the special care must be taken concerning these seeds of Grace . If we will believe , we must believe now , for hereafter there will be no time to believe any more : If we will be children of Grace we must be it now ; for hereafter there will be no space for Grace : therefore faith the Lord , now while he will be found , and he will be found of those that seek him ; and seek him now , for now is the acceptable time , now is the day of salvation : when the date of this day , when the day of this life of salvation is down , is past , then there is no more seeking , then there is no more finding ; therefore if thou wilt be faithful , be it now ; if thou wilt be fruitful , be it now , now we are the Sons of God ; as if he should say , if we be not the Sons of God now , we shall never be . Is this so , add a further degree to this duty in the next place , and that is ; when you have gotten these seeds in you , to examine and prove your selves whether they be there ; not only so , but whether they abide there ; not only so , but whether they live there ; and not only so , but whether they grow and live there : they must not only be , but they must continue there and abide ; and they must not only be , and abide , but they must be alive there and not dead ; and they must not only be alive , but they must thrive too , and not be idle : for if these things be in you , they will make you neither idle nor unfruitful in the work of the Lord. Hast thou Faith ? be sure thou hast it , and then shew me thy faith by the fruits of it , shew me that it is not a dead faith , that faith cannot save thee , do not think it shall , for Saint James explodeth it for a Jest , that any Christian should think so . Hast thou love ? look thou hast it , and let thy love abound ; let thy love be love unfeigned , for as there is a work of faith , so there is a labour of love . Hast thou hope ? let it be stedfast , entring into that within the vail , as an Anchor firm and stable , so the Apostle faith . Hast thou knowledge ? Look it be saving knowledg , sanctifying knowledge ; such as will savour and season all the rest of thy knowledge : And let not thy knowledge be only so , but let it be growing too ; let it thrive and prosper , get more to it , or else thou dost not husband the business well ; thou must go ( according to the phrase of the Holy Ghost in the Psalm ) from strength to strength , as a good Souldier and Commander goeth from one watch-tower to another to see if all be well ; Go from strength to strength , till thou appear before God in Zion . With this the Apostle Saint Peter concludeth his latter Epistle , but grow in grace ; and in the knowledg of our Lord and Saviour Jesus Christ : this is the duty of a Christian . Wilt thou have Christ to be the object , either of thy faith or hope , and wilt thou not grow then in these ? Non progredi est regredi , Not to go forward is to go backward ; and not to grow the better , is to grow the worse . The contemplation of these two points should teach Christians , a Christian fedulity , to kindle , to keep that grace that is in them ; and it should kill carnal security . 1. A Christian sedulity , a care , a strife , an industry , an endevour to be Christians indeed , to improve their talents ; Let every man in that calling whereto he is called , therein abide ; he must not give it out : Is Archippus called to be a Minister ? then say to Archippus , take heed to the ministry that thou hast received , that thou fulfil it ; and so it belongeth to every man else to perform the duty and office of his place , and not to go backwards , but to use diligence , and endeavour for the increasing of his gifts , that he be not barren , nor unfruitful in Gods Vineyard . 2. It serveth on the other side to kill that carnal security that is in men . It is a strange thing to conceive , that Christians are grown to such security as they are , that they should be so supine and negligent in their services : I say it is a lamentable case ; and I doe wonder the more , that they should be taken with this kind of transgression , when I consider that saying of a Father , that there is security in no place : there is no security in heaven , nor in Paradise , much less in the world ; in heaven the Angels fell ; in Paradise Adam fell ; in the world Judas fell ; Judas , I he fell from the in stitution of the best School , and School-master that ever was in the world ; there is no manner of teacher comparable to him . Therefore I say , mix with thy hope a certain fear , and be so far from a carnal presumption , as that thou maintain in thy self a holy fear of falling , for it hath so come to pass , that Saint Paul indeed was , what he was not , of a persecutor he became an Apostle ; hope lies there away : but Judas was what he did not appear to be , and of an Apostle became an Apostate ; fear lies thereaway . And thou that hopest that of a persecutor , thou maist turn an Apostle ; fear lest by falling away , thou maist of an Apostle become an Apostate , a persecutor . I will not stand upon these things any longer . I have passed three , the fourth Conclusion is ; that , Hope in this life is not only for the things of this life . If in this life only we have hope , then are we miserable ; as if he should have said , if in this life only , for the present , we had hope , and that the end of all our hope , and al our desire , were fixed upon the present world , then were we poor Christians most miserable : for none in the world are more despised , contemned , scorned ; none more afflicted , troubled , grieved in their souls for their sins then they ; alwayes followed with outward sights , with inward frights , when other men enjoy the world at will : so that the scope of this Scripture is to say , that not for this life only have we hope in Christ ; that is the very meaning ; that the godly , the faithful , the hopeful , they have not their portion in this life ; We know when this earthly tabernacle is dissolved , we have a building made with God , a house not made with hands , eternal in the heavens , whose builder and maker is the Lord ; so speaks the Apostle to the Corinths . As for this life , if we should lay the foundation of our hope here ; alas , they might rue their miserable case that so do ; they might hang down their heads , that are godly , with shame and grief enough to themselves , but it is here they set up their hope , here they have hope , but it is hope here for another life ; it is upon other things that their hope is fixed then are here below ; it is for things that they look for , it is not for things that they see , for hope that seeth is no more hope , but if we with patience waite for the things that are not seen , this is hope , saith the Apostle , Rom. 8. So that this is a very plain case , and might be further cleared , and declared to us from the practice , and common opinion of all the Saints of God in all Ages , how they have hoped , and how that their hope was in God ; that they should see the Lord , but where ? in the Land of the Living : here they have a sight too , but the chiefest hope is on the Promise , and that is not for the things of this life only , but for the life to come ; He that putteth his trust in me shall possess the land , and shall inherit my holy mountain ; their hope is in the end , that is of those things that they shall attain in the end of this life . The consideration of this Point , that hope it is not only for the things of this life , may teach us to contend against death it self , which is one of the strongest temptations against hope , as I touched before , and to contemn and despise all the things of this life . It teacheth a man to strive and wrestle and contend against death ? because though a man do die , yet it shall not hinder his hope , it shall not hinder him from that he hopeth to attain . Death is the greatest amazement a man can meet withal in the World , but what can Death do ? well may it take away from a man his life , but it cannot take away from him his love ; well may it take away from him the action of his hope here , it shall cease , but it shall never take away from him the object of his hope , that which he hopeth for , it shall continue ; well may it help him to it , but it can never hinder him from it ; here is then comfort and courage in the very hour , and power of death . 2. A man learneth here to contemn , and to despise the things of this life , specially if they be such manner of things as will come in comparison with their betters , when baser things will compare with better things : in this kind of comparison now a mans hope should take him off , and not so much as suffer him to lean to any kind of reasoning that is made against his hope . Hope biddeth him not to trust , not to look to any thing that is in this life , because it doth not at all concern that which is the aym he hath . The very best things that be in this life , they are not worthy to be hoped for after ; insomuch , that even death it self it may be counted a remedy , and not a penalty . God will have a mans life to be short , and death to come soon ; because he will not have his creature worn out with a tedious misery , and transitory vanity ; a vanity of misery , that is in this vain miserable life of mortality . I have done with the fourth . A fifth thing that followeth in the Text ( that I may hast on ) we have Hope , we have Hope in Christ , we have Hope in Christ in this life ; our hope in this life is not upon the things of this life , for if it were in this life only , it were miserable . Our life is a misery ; There is the fifth . And this is a certain truth , and it will plainly appear to us in many passages ; if we will believe either the Spirit of God , or the experience of the godly , I shall not need to stand to proveit : You will ask me , how it will be raised from this place ? Thus , We are of all men the most miserable , because that we are mentioned amongst the number of those that are the more miserable ; it implieth , that all the rest are miserable more or less : the very comparison that is used , doth manifestly declare unto us that there is a measure of misery to every man living : so then there is misery . 2. It appeareth out of the Text , because here and else-where , you shall have man and misery made terms convertible : Man is named Enoch , and Enoch is misery : Man , and misery so joyned together , that there is no pulling them asunder till death parts them , for then there is no more misery . 3. Because that misery here ; our being miserable in this life , is mentioned even with the very best things of this life : the very best things that are in this life , and of this life , so long as they look to this life , I say they are stiled miserable ; but the best things , even Christ himself , our Hope it self ; say what you can , here is Hope , and here is Christ in the Text , and yet not withstanding here is misery too . Now then we reason thus ; that if the best things in this life be miserable , then the rest are no better then so ; that the best are no better , it is plain ; because let us have what we would have in all the World , yet so long as we are here it is misery . If this be so , then we must come to the conclusion we have made , and that is Jacobs conclusion , Gen. 47.9 . Few and evil have the dayes of the years of my life been , it is Jobs conclusion too , Mans life is full of misery : It is Davids in the Psalms , Mans life is full of labour and sorrow , it is soon cut off , and we fly away ; our dayes come to an end as a tale that is told , they pass away as a shadow , and the beauty , the best of them , withereth as grass : It is Solomons , he was the Preacher , and here is his Text ; all is vain , and vanity , Vanity of vanities , all is vanity , one thing and other , every thing under the Sun , our life it self , our selves , so long as we are here we are under the Sun , he calleth all vanity : And faith the Apostle , This I say Brethren , the time of our life is short : And what is our life saith Saint James ? But a vapour that appeareth for a little while , and then vanisheth away ; it is a vapour that vanisheth , a meoter of misery . What shall we say of this now ? ( to speak it in few words home to our selves , ) somewhat may concern our selves , and somewhat as we respect and reflect upon others , In regard of our selves , it may have this double Vse . First to wean us from the World , Secondly to win us to the Lord. 1. To wean us from the World : The World considered in it self is so full of misery , that there is nothing to be delighted in : there is so much bitterness , that I warrant it will wean any Child from it that is not a worldling , for he indeed is at his own breasts with his own Mother ; But consider the World as it is in it self , and there is nothing in it , but true bitterness , and false sweetness , certain pain , and uncertain pleasure ; tedious labour , and timerors rest ; nothing in the World but vanity and misery , for saith Saint John , Love not the World , he that makes himself the friend of God , makes himself an enemy to the World. O you lovers of the World ( saith Saint Austin ) I wonder at you ! O foolish men ! who hath bewitched you ? for what wrestle why do you strive and contend so much ? what thing is there in the World that is worthy your labour ? there is ( saith he ) nothing in the World but that which is foolish , and frothy , and frayl , and false , and vain , and full of danger , full of disaster ; suffer your selves therefore to be weaned from the World. And yet notwithstanding all that we can say , we know there are some persons that will not be taken off from the Worlds breasts , they have a better opinion of it than so . Let such enjoy their own errour till they run to ruin , and till their own overthrow take them off : Yet not withstanding we know that which an Ancient hath , that to whom God is once sweet , the World must needs be bitter . 2. On the other side , the knowledge of this serveth to win us to the Lord ; that as the one draweth us off , so the other may drive us on . When I consider the mercies of the Lord , and the goodness of God in the land of the living : when I consider how infinite he is in his love ; I am ravished in spirit , I am taken up in the mind , and taken off in the flesh ; I have set my heart and affections on Heaven , and on heavenly things . And now when I think on the Lord , there is my hope , and there is my help ; and there where my help is , there is my love , and there is my life , and there is my Lord , there is Christ at the right hand of God : He is the life of them that beleeve , he is the resurrection from the dead ; he is the right hand where there is pleasure for evermore , for there shall be no more pain , no more death ; for the first things are past away ( saith Saint John in the Revelation ) and all things are become new . Oh he that did but know the joyes that are reserved for such as are received to the Lord , would soon be taken up from all conceits of the things of this life . Think you but of that great convocation house of Heaven , that high Court of Parliament , that great place of Majesty and honour , where all the spirits of just men made perfect are ; where all the Saints departed live , where there are all the blessed Patriarchs , godly Prophets , the glorious Apostles , the blessed Kings , and the godly fellowship of Martyrs and Confessors ; where there are the holy Angels , and Arch - Angels , Thrones , and Dominions , Seraphims , and Cherubins in those glorious Orbs ; Where there is God , the blessed Trinity , the King of Glory , whose Glory is more then can be seen , be said , conceived to be ; where the joy of the Saints is such as eye hath not seen , ( no faith Saint Austin ) eye hath not seen , for it is no colour ; nor eare hath not heard , for it is no sound ; nor never entred into the heart of man to conceive , for the heart of man must enter into it ; where all shall be filled with abundance of peace , so the Prophet : they shall not only taste and see how good the Lord is , but they shall be filled with abundance , and they shall drink out of the River running over with infinite and transcendent pleasures ; where there gold shall be peace , and their silver shall be peace , and their land shall be peace , and their life shall be peace , and their joy shall be peace , and their God shall be peace , and the God of peace , he shall fill them with the peace of God ; and that peace is it which passeth , which is infinitely beyond all understanding . Glorious things are spoken of thee , thou City of God ; where the Kings is verity , and the Law is charity , and the State is felicity , and the Life is eternity . The comparing of these two things together , of this lifes misery , and that lifes felicity and eternity , would make a man sing and to sigh too . It would make him sing , I singing is in the Temple , and sighing is in the Tabernacle ; singing in the Temple , Blesled are they that dwell in thy house , they shall be alwayes praysing thee ; here is singing : but sighings is in the Tabernacle , for while we are in this Tabernacle , therefore sigh we , desiring to be dissolved and to be clothed upon with our house which is from Heaven : for while we are here we cannot be happy , for this life is misery . This be spoken for our selves . The second application of this plea is for others : seeing this life is such a life of misery , and that life is such a life of glory and immortality ; our present hap so base , our future hope so excellent : this should stay us and take us off from mourning for such as are departed , as if we were without hope of them . Hope is in the Text the principal thing , and to lament and mourn for those that are departed , we should be so far from it , as to rejoyce in our spirits for the blessed translation of such into eternal rest from this vail of misery , I say we should rejoyce in their very translation . What dost thou mourn and lament , and hang down the head , and all for loss of such as are departed and gone to rest with God ? Oh but thou wilt say , thou art not heavy for their gain , but for thine own loss : but seeing thy loss is the less , and their gain the greater , why dost thon not observe a mean and a proportion in these things ? I confesse , it is very fitting both in Civility , and Divinity , and agreeable to the lawes both of Grace , and Nature , that there should be mourning , especially in the house of mourning , at times and occasions offered in this nature , it cannot otherwise be . But for Rachel to mourn for her Children , so as that she would not be comforted ; not but that she could have been comforted , but she would not , that is not well . But I say here is comfort in abundance , and here is that which must stay us from being transported with impatient grief ; we must overcome all our grief with patience , with a blessed expectation of our own dissolution , for we must think we shall go to them , they shall not return to us ; let us desire to be dissolved and to be with Christ , which is best for them , and for me , I and for thee too . Enough of the fist Point . The last , ( which I will but name , that so I may run through this whole Scripture at this time ) is this ; that , The righteous and the hopeful , they are not miserable ; they are not most miserable , not the most miserable of all , nay they are not miserable at all . How prove you that ? By the force of the argument here that the Apostle useth : for this being a part of an Argument , and an Hypothetical proposition , he reasoneth thus : If in this life only we have hope in Christ , then are we miserable , but now for this life onely we have not hope in Christ : he doth not set our rest there , therefore we are not of all men the most miserable . How prove you that ? because the most wicked , the most wretched ; so the less wicked , the least wretched ; and the most righteous , the best blest , and the least miserable . Not the most ? not at all . Not at all ? No , for as the outward prosperity of the wicked in this World is no true prosperity , so the outward adversity of the godly is no true misery : it is not such as doth destitute and dissolute a man utterly , but you shall have the faithful come off with hope , I and with rejoycing rather then grudging and repining at it ; yea they joy in their sufferings , and at last are more then conquerours ; and all this sheweth then , that that they are far enough from misery . Well , the knowledge of this lifes misery , the knowledge of our not being at all miserable that are righteous ; should teach all of us to be righteous , to be religious , to strive to be godly , if not for the love of vertue , and piety , and holiness , and such kind of Graces as all good Christians and godly persons should be , though there were no Hell to punish , nor no Heaven to cherish a man in ; though there were no reward for the good , nor revenge against the bad : yet notwithstanding the love of vertue should constrain an ingenious Christian to strive after holiness and piety : but if not for the love of religion , let us do it for the fear of the misery that may befall us , which we shall prevent if we remember now our duties , that is to be godly , and to be righteous , for the righteous man is not , cannot be miserable . And then lastly , this shall serve to shew to us , how it ought to keep off the World from judging rashly : there is a great obliquity , and a perverse judgment in the World ; men censure those that are in any kind of misery to be of all men the most miserable : whereas we know that this is no true misery on their part , for it is but outward , it is but temporal misery , it is no true real misery . And therefore this serveth to rectifie the obliquity of such mens judgments , as do determine the godly to be in a miserable condition , whereas the contrary is most true : for we count them ( faith Saint James ) blessed that endure . Do they endure to the very death ? Blessed are they that die in the Lord , for they rest from their labours : and who would not die here , that he may dwell with God there in rest ? who that loveth , who that hopeth , would not be where his love , where his hope is ? would not have what he hopeth for ? Doth not the Lord say to his servant Moses , No man can see my face and live ? Oh ( saith a Father ) let me die then ! for I will die to see thee : who would not die for the present , to dwell ever where his hope is ? If in this life we had only hope , then were we of all men the most miserable : but our hope is not onely in this life , of the things of this life ; therefore we are not of all men most miserable , no not miserable at all . I have done with my Text : You see the occasion of our present meeting , to Inter this little Child in Christian burial , the last service and duty we owe to deceased Saints : I cannot , and I know you expect not that I should say any thing of it . It is a Child of the Covenant , sealed in the Covenant , died in the Covenant , resteth according to the Covenant , with the God of the Covenant , of whom I doubt no more of a happy rest with Christ the mediatour of the Covenant , then I do of the Covenant that Christ hath sealed ; and so I leave it in that rest , and return our selves to our own duty and service , to call upon God for a blessing . THE PLATFORM OF CHARITY : OR THE LIBERAL MANS GUIDE . SERMON XXXIX . GAL. 6.10 . As we have therefore opportunity , let us do good to all , especially to them who are of the houshold of Faith. IN the sixt verse of this Chapter , the Apostle begins to perswade these Galatians , ( to whom he wrote ) to Beneficence : and having in the ninth verse ; the verse before the Text ; given them great incouragement in this course . Be not weary ( saith he ) of well-doing : for in due season we shall reap , if we faint not . The words I have now read to you , are an inference upon that which went before , seeing if we hold out , we shall reap in due time : then ( saith the Apostle ) As we have opportunity , let us do good to all , &c. To speak something for the opening of the words , and then to observe the main things the Apostle intends in this place . As we have opportunity . Cairos , signifieth more than time , As we have time , so the old Translation reads it ; but the word signifieth more , there is a Chronos , and a Cairos , a time , and an opportunity of time . There is a time taken in the largest sence , there is an opportunity of time restrained to those advantages of times , that a man by wisdome may make unto himself for the performing of any duty that God 〈◊〉 of him . This must be understood with a reference to what was spoken of before , We shall reape if we faint not . He shewes there is a time of sowing , and a time of reaping : and so in Eccles . 3. There is a time for all things , there is a time to sow , and a time to reap . Now while the sowing time lasts ( for that is the opportunity that he now speaks of ) while the time of sowing lasts ; let us embrace those times and opportunites for the doing of good . Let us ( as we have opportunity ) do good to all . Do good , is of a large extent , it is of as large an extent , as the law . All is good that is agreeable to Gods will revealed . Be renewed in the spirit of your minds , that you may know what the good and acceptable will of God is . But in this place it is restrained to some particular acts of Beneficence towards men , towards the servants of God : which are the●… said to be good deeds , and good acts , when there is a concurrence between the action , and the affection , with conformity to the Rule . First , the●… must be actions . It is not speaking good , nor meaning good only , but it is doing good . Saith the Apostle , If a brother be naked , or hungry , or cold , and you say to him , go in peace , warm thee , but you give him no fire : and go and cloath thee , but you give him no apparel : and go and feed thee , but you give him no meat . Here are good words now : but the deeds are not answerable ; here are no good deeds at all . Solomon compares such complemental charity , that is only vernal , and in outward expression , to Cloudes and winds without rain . Not much unlike the boxes of Apothecaries , that are adorned with glorious titles without , but open them , and examin their in-sides , you shall find nothing but emptiness . Well , that is the first thing : there must be good actions . Again secondly , these must have a good rise , they must proceed from a good affection too 〈◊〉 else they lose the name of good actions . Make the tree good , and the fruit shall be of the same condition : the actions are not good , if the affections be naught , and therefore the same God , that requires beneficence , he commands benevolence also , and would have men become tender-hearted , and put on the bowels of compassion : that they should Sympathize with others , and be like affectioned to them ; to mourn with those that mourn , and to be with those that are bound , as being bound with them . This is that which our Saviour called being merciful . Be merciful , as your heavenly Father is merciful . He saith not only do works of mercy ; but be merciful , do them from a merciful heart , from bowels of compassion , that yearn towards those that are in necessity . That is the second thing . But then thirdly , these actions , and these affections whence they rise , they must hold conformitiy with the Law. There is no good , but what is conformable to the rule of goodness : that is the written word of God : and therefore all those will worships and idle ceremonies made according to the inventions of man ; as a thousand devicies in Popery ( wherein they intimate a show of great Liberality ) they are not good deeds , because they want that good rule that should uphold and make them so . So much shall serve for the opening of it . Good deeds then are such actions as rise from a sanctified affection ; and receive ground and warrant from Gods will revealed in his Word to men . Again , there is a third term yet . Do good to all men ; What doth the Apostle mean , that every man should receive the fruits of our Beneficence ? There are some men notorionsly wicked , and rather to be punished than relieved : The Apostle means not such , for he giveth you a Caution ; If any man worke not , let him not eate . Relieve him not that hath ability to get , and will live idly , and unprofitably ; But do good to all men ; that is , to all men so far as you see them in extream want , unable to help themselves , if their lawful necessities call upon your charity , in this respect all men must be looked unto , but especially To the houshold of Faith. By houshold of faith , here he means the multitude of beleevers and not only those that dwell near us , and about us , but those that are deispersed throughout the whole earth , the Churches of God : The dispersion spoken of through all the parts of the world , are this houshold of faith : all the Saints of God , in what difference or distance soever one from another , yet they are of the same houshold together ; of the same Church of God. So the Church of God is called , the house of God ; and sometime it is understood of the Church militant , and sometime of the Church triumphant . Of the Church triumphant : In my Fathers house are many mansions . There it is heaven , the place of the blessed . Then for the Church militant : Moses was faithful in all his house , faith the Text. And Paul exhorts Timothy how he should carry himself in the house of God : that is in the Church militant . As for those that live above us , they need not our good works and actions , therefore it is intended of those that are here in the Church militant ; that is called Gods houshold , because there is such a communion amongst beleevers , as amongst those that live in the same house , that abide under the same roof , that live under the same government , that eat at the same Table , & c. So then you have the meaning of all , which is no more but this ; Take those advantages of times , which you can obtain ( or else many will slip unprofitably to be conversant in such actions of mercy , which tend to the relief of those that want them . If there be extream necessity , do good to all ; but if you may make choyce of persons to whom you may do good : choose the houshold of faith . Thus you have the substance , and the meaning of the words . In them you may observe briefly these three parts . The first is a determination , or limitation of time , to which the Saints are tied in the performance of the duties that are in joyned them : as you have opportunity , and while you have time . Secondly , there is a declaration of duty , do good . Thirdly , there is a description of the persons to whom this good must be done ; first more generally : Do good to all : and then more particularly , and with an especial note ; Especially to those of the houshold of Faith. Of these in order . First , for the determination of time ( to take the words as they lie ) while you have time therefore , or as you have opportunity , the words themselves do render the main point . It is the duty of Christians to take their advantages of times : to take the best opportunities of their life to do good . I will speak somewhat by way of Explication of the point ; and something by way of Application , and so proceed to what follows . First for the Explication : what is intended , or meant in it , when we incite you to embrace times and opportunities . Briefly these two things are meant in it . First , that you should be sure not to lose the time of life . And , Secondly , that you should not forego the advantages , and opportunities of estates . You shall not alwayes have life to do good : and it may be ( if you have life ) you shall not alwayes enjoy means , and ability to do good . While you have life therefore , and time , do good ; or while you enjoy means : and so power to do good : embrace these opportunites . That is the meaning of the Apostle in this place . First , then there must be a doing good while you have life ; let your good works go before you , do things while you live , and defer not the performance of them till your death . Make you friends of the unrighteous Mammon , that when you want , they may receive you into everlasting habitations . He calls that unrighteous Mammon , not that it is unrighteously gotten only ( though that may be meant ) but that which is unrighteously kept , is unrighteous Mammon to you ; if you procured it never so justly , unless you do rightly dispose of it ; and if you be desirous to do right in disposing of your Mammon , of your wealth , do it now ; That when you want that power , and those times , you may enjoy the comfortable fruit of the well-redeeming of the time of your life , to receive you into everlasting habitations . In the 25. verse of the 16. Luke , it is the challenge of Abraham to Dives ; Son remember that thou in thy life-time haddest thy goods , ( for so the word signifieth ) thou haddest thy opportunities of life , and of goods too , but now thou hast neither life nor goods left thee , to do good with ; and therefore he is blessed and thou art tormented . It was the folly of those five Virgins , they took not the opportunity of life ( for that is the thing meant there ) but they posted over all to the last , and hoped that all might be effected in a trice or miniute of their life , which would have held them employment enough all the dayes of their lives : And therefore they came short of heaven ; the gates were shut against them , as you see , when the Bridegroom came . If any man imagine , because it is said , Blessed are they that die in the Lord , for they rest from their labours , and their works follow them ; That therefore it matters not , so long as a man doth good at his death , though he have neglected the wayes of goodness all his life . Let them know that by works there , is not meant the actions of men , but the fruits of their actions . Their works follow them ; not the works they have deferred untill death , but the fruits of those works , they did while they were living , and received not the benefit of them untill death . Their works follow them , that is the fruits of their works . It is more good and pleasant by far , to have the actions go before , and the fruits , and comfortable effects to succeed , and follow after . But if any man yet suppose that he may make that up in his Will , which he hath neglected , all his life long : and though he have lived miserably , covetously , and unprofitably , all the dayes of his life ; yet his thoughts may tell him , that by the Charitable Requests of his last Testament ; as bequeathing largely to the Church and Common-wealth , and to all sorts of people , be may at the last make fit compensation and satisfaction , for neglect of former duties . Let no man deceive himself with such a bad resolution , for first it argues a sign of infidelity , that a man will not trust God , for fear he should want in his life-time ; what is the reason else that he defers the doing good in health , unless it be for fear of wanting himself ? such distrust he hath in the providence of God. Besides , the same God which bids thee do good when thou hast opportunity , and while thou enjoyest the advantage of life , he expects it now . And it may be truly said of many that neglect those times of doing good while they lived , and have now supplyed that defect in their death , by the large benevolence of their Wills ; Their will is good , but their deed is naught . So much for the first point , I proceed unto the second ; that is , thou must not only take the time of thy life , but also the opportunity of thy means , and thy estate ; while there is yet a price in thine hand : while thou hast opportunity , and enjoyest wealth to do good with : redeem the advantages and opportunities by employing them in that way , for which thou didst receive them . The time may come wherein you may desire to do good , but cannot ; wanting an estate , and opportunities whereby to do it . Mark what Solomon faith , Wilt thou trust in a thing of nothing ? for Riches have wings as an Eagle , and fly away toward heaven . It is the vanity of men , that they still forbear , and stay , while their estates increase ; pretending that then they shall be better able to do good , and extend themselves more largely : or that they may keep their wealth , and wait for a better opportunity . But why with thou trust in a thing of nothing ? Thou seest a fowl in her flight , and now ( it may be ) thou perceivest it , but instantly it vanisheth out of thy sight . Why riches have wings ( faith Solomon . ) Thou hast them now in thy possession , and retainest them fast in hold , but presently they are departed ; they fly as an Eagle out of thy sight . And the same wise man when he exhorteth men to cast their bread upon the waters ; He gives them this reason : Thou knowest not what evils ; thou knowest not what judgments and calamities God intends to bring upon that Nation where thou livest , upon the City , upon the Family where thou dwellest ; upon thy person or estate : Thou knowest not what evils , God will bring upon the earth . And so likewise , charge rich men in this world , that they be not high-minded ; and that they trust not in uncertain riches , but in the living God ; that they be ready to distribute , and to communicate , and to do good works . What is it that hinders men from distributing , and communicating ? Because they trust in uncertain Riches . For if they would now learn not to trust in uncertain Riches , but account them uncertain as they are ; and put confidence in the living God , who can provide for them , when those outward means ( which they so much rely on ) fail their expectations , they would then be more liberal , and bountiful , and ready to do good , and to communicate . So then here is the meaning of the point . Take the opportunities of life . That is , first take the time of life , while you may do good ; and then take the means , the wealth , and estate , which is the time of your means . For this observe Jobs case , he goes on discoursing of this very point , he was now a man stript of all he had , but the other day the Richest man in the East ; the Sabeans and Caldeans had carried away his goods , his cattel , and his children , and all things were taken from him . Yet there was one thing that administred comfort , in the day of his adversity and his affliction ; And it was this , faith he ; If I have made the eyes of the poor to fail ; or if I eat my morsels alone ; or if I have not relieved the fatherless , &c. If I have not done thus and thus ; then let the Lords fiercest judgment fall upon me ; But herein consists my comfort , my conscience bears me witness , that when I had wealth , and estate , and enjoyed the goods of this life , I did good . I was father to the fatherless ; a foot to the lame , and eyes to the blind , I did all the good that lay within the compass of my power to do , when I had means to do it . I say , little do you know ( beloved ) whatsoever thou art , whatsoever estate thou hast , though thou be as a nail fastned in a sure place , and thinkest thou shalt never be moved from this condition : Thou knowest not how soon God may turn his hand upon thee , when thou maist be as Job was on the dunghil deprived of all comforts . What will be thy consolation then ? that when thou hadst wealth , thou didst good with it . It will add to thy affliction , that thou hadst great possessions , and didst neither glorifie God , nor do good to men . So much for the opening of the point ; I come to apply it . First then , it serves for the reproof of many to whom God hath given the price in their hands : But they want hearts to embrace the opportunities of doing good . They pretend to do good , and have a mind inclining to good : But they have no heart to take the opportunities , and advantages of times , and means , which God hath bestowed on them for the same purpose ; they want hearts to embrace those . Remember what Solomon faith : Say not to thy neighbour , go , and come again to morrow , If it be now in thine hands to give him . The Lord will not only have a man not deny to do good , but besides that , he would not have him delay to do good ; put him not from thee till to morrow , if his help remain in thine hands to day ; yea , though thou have a purpose to do it to morrow ; if it be in thy power to day , do it ; and defer it not till to morrow . But what shall we say to those , who do not only delay their purposes , but by protracting lose their purposes . There is nothing more ordinary , then in some cases for men : not only to purpose truly , but to promise heartily to God , that they will perform these , and these acts of mercy , if God will deliver them from such fears and dangers , as they ( at such times ) are incompast with . A man that endures extremity of weather , in a tempestuous Sea , if happily he may attain the land in safety : a man that is diseased with sickness , if now he may recover his health again , or one that suffers imprisonment , if he may procure his liberty : or a man that is in fear of the loss of his estate , by the means of some unhappy casualty ; if now he may escape that loss : he will bestow a great deal on God , and on the servants of God ; nay , he promises , and vows unto God in his extremity . But how many of those promises , as well as those other purposes , come to nothing ? they have liberty , they receive health ; they enjoy safety , and have the full fruition of all their desires : but alas , how short come their vows of performance ? not one of many of them , but turns God away without his bargain . Remember how the Lord taxeth the people of Israel ; In the day of their distress ( and the Lord reckons up divers and sundry troubles they were in ) then they speak good words to God : they would cleave to him , and promised to do thus and thus . But ( thus faith the Text ) They flattered the Lord with their lips , and were false in the Covenant with God. Is it not it so ( beloved ) with many of us ? Oh that your hearts might smite you this day , before the Lord , for many purposes , and promises that you have made of doing this or that , for the glorifying of God , and the discharge of your duty ! One man hath promised restitution of unjust gain : another , to become more liberal , and bountiful toward others . And the Lord hath waited week after week , moneth after moneth , and year after year ; and yet nevertheless you continue the same men , either unsensible , or careless to accomplish your promise to God , or rendring unto him his due . That is the first Vse . Secondly , let it stir up every one of us to a care of his duty of embracing opportunities . And when we perswade you to take opportunities , we would draw you a degree higher : not only to take them , but to seek them ; for how shall a man obtain the advantage of taking opportunities , if he first seek them not ? and therefore we perswade you to that . We see Abraham sitting in the door of his Tent , that he might observe opportunities of doing good ; he stayed not till the men knocked at his door for reliefe , but took notice of their passing by , that he might call them . We see a good old man in Judges 19. As he perceives a stranger passing the streets , first takes occasion to question his wants , and forbears not till the man complain ; so willing was he to administer to his necessities , and to embrace a fit opportunity of doing him good . We see David expressing his thankfulness to God , and to Jonathan . He enquires if there were any of the house of Saul , that he might shew him kindness for Jonathans sake . So should we do . Is there any of the houshold of Faith ( as the Text faith , and as the Scripture calls them ) unto whom I may shew kindness for the Lords sake ? He hath been better to us then Jonathan was to David , and yet we are much more backward to Retribution , and expressions of thankfulness then David was to Jonathan . But the Scriptures are plentiful in this , we need not stand on it ; I say this is a duty , that every one should discharge this task : not to stay and forbear till the reports of mens wants are brought to them , but to be circumspect and seek for all accasions that may deserve the extent of their goodness . If you live in a Parish wherein ( happily ) there remains not many poor , yet you live in a City , there are many there ; if there be not many in the City ; you live in a Country , in a Kingdom , doubtless where there are many ; if there be none there , yet thou hast further means to extend thy charity : Thou livest in a Church , is there any member of the Church in all the World dispersed in Bohemia , in the Palatinate , in any place of the earth where the poor abide ? enquire after them , that you may know their wants , and relieve their necessities . I come now to the second , from the determination of time , to the declaration of duty , while we have time . Let us do good . I told you what this goodness is , in the intent of the Apostle in this place . Doing good is a releeving those that are in necessity , for that is the Apostles meaning , as we may see in the context and coherence of these words with the former ; So then the main Point is no more but this ; It is the duty of Gods servants ( as to make advantage of their times so ) to employ themselves in releeving of others . Take it more briesly . It is a doing good , to releeve others , that is the duty of Gods servants ; and it well becomes them , to be employed in this work , while we have time on earth and means to do it , to employ our selves in doing good , and relieving others . And there is familiar appearance of this in Scripture , and by reasons also . By Scripture it is commanded in precept , and commended in practise of the Saints . If any of thy brethren among thee be poor ( faith God ) thou shalt not harden thy heart , thou shalt not shut up thy hand against thy poor brother . The not opening of the hands to relieve him , God accounts that , as proceeding from the hardness of the heart . Thou shalt not harden thy heart against thy brother , &c. Cast thy bread upon the Waters , for after many dayes thou shalt find it . Is not this the fast that I have chosen , for a man to give his bread to the hungry ; and that a man should release those that are in Captivity , and to let the oppressed go free ? The Apostle wisheth that as they abounded in knowledge , and in vertue , and in faith , and goodness ; so they might abound also in this Grace of God. The Grace of God that he there speaks of , is the willing readiness to the doing of good . To do good , and to distribute forget not ; for with such sacrifices God is well pleased . You see thereby doing good , he means distribution : the latter word doth prove the former , and both explain this Text. You have it likewise commended in the practice of the Saints . I need not be large in discoursing to you the carriage of Abraham , of Lot , of David , of Job , the practice of Cornelius , yea of Christ himselfe . The Scripture is plentiful in this , I and that which is more to be observed , that although Christ himselfe were relieved by others ; yet out of that he gave a share to the poor . It wil appear likewise in reason , that this is a necessary duty , and these may be taken . First , from the equity of it ; for it is equal you should thus employ your time and estate , and those advantages of life which God hath made you doner of , partly to that purpose ; and a man commits an injury in neglecting these holy duties : and is not only become an unmerciful , but an unjust man , and so in the plainest phrase a dishonest man : he is not just that doth not thus . Therefore , with-hold not the good from the owner thereof , ( faith God ) when it is in thy power to give . The poor is owner of the estate of the rich so farr as his necessity requires it ; and it proves but a matter of justice and equity , to bestow his riches where it ought to be bestowed : and a man is unjust in that respect if he do it not . Riches are called unrighteous mammon ( as hath been expressed before ) when they are unrighteously with-held from them to whom they should be given , as well as when they are unrighteously gotten . So that detaining it from those unto whom it is appointed by Gods direction , converts that riches ( perchance honestly procured ) into the mammon of unrighteousness . Secondly , as it becomes a matter of justice , so it proves likewise a matter of wisedome : a man makes wise provision for the present , and the future also by this course , And therefore it makes way for the felicity of the servants of God , to employ their endeavours in the execution of this duty , and to lay fast hold on the forehead of opportunity . First , it proves a consequent of wisedome for themselves in procuring their own good . Blessed is the man that judgeth wisely of the poor , why so ? The Lord will consider him in the day of evil , and he will not give him over to the will of his enemies , What is the thing that a man is most subject to fear in this World ? but that which David faith concerning Saul : I shal fall sometime or other by the hands of some enemy , of some mischievous person , or malicious person or other . You see the Lord hath here promised a large assurance of safety and protection from the malice of his adversaries in the day of evil , if he wisely consider the poor . Again it makes much for the good of his posterity . The good man is merciful , &c. and his seed inherits the blessing . It may be he perceives not such sensible and apparant fruits , or outward success in his own life upon this course , yet his seed inherits the blessing : and the less he enjoyes , the more shall they receive of Gods goodness towards them , as a recompence for his benevolent kindness towards the people of God. And what greater legacy can man bestow upon his posterity then to leave them ( by his particular means ) in the loving favour of the Almighty . And as it is so for the present , so it becomes a course of wisedome for the future also . Charge the rich men of the World that they be ready to do good , &c. laying up a good foundation for the time to come . And by this means a man may provide well for eternity . Make you friends ( faith Christ ) of your unrighteous Mammon , that when you fail , they may receive you into everlasting habitations . The way for a man to provide for eternal good , is to use his talent of wealth and estate ( for the present ) to the good of many . Thus we see the Reasons plainly verified : to make use of it briefly and hasten to that which remains . Is it so then , that it is writ down to be the duty of Gods servants to mannage the opportunities of this life for this end , and in this course of doing good ; that is , of distribution and reliefe . Then it serves to reprove those that neglect this duty , and account it not a business of their life ; only they conceive of it as a matter of praise and commendations , a thing that they do well in performing , and not very ill in omitting . They conceive it to be of no absolute necessity , but voluntary charity , as a matter arbitrary , but not as a duty necessary , and for this cause they appear but slack and indifferent ; they conceive this as a duty to lay up wealth , but never remember the necessity of laying out wealth to be commanded for a greater duty then the former : they take it for their duty to get all they can , but forget the following precept , to do all the good with that they get , as they can . And here is the reason why there are such lavish expences bestowed upon every vanity , that the portion of the poor , and such as ought to be relieved with our estates in point of equity ; and by vertue of Gods Commandment is swallowed up by every vanity . It is spent in excessive apparel , for the satisfaction of the vain fashion-monger : in superfluity of dyet for the Glutton , and the Epicure : in Haukes , and Hounds , and Dogs , to please the humour of the voluptuous person : it is consumed in raising up vain and unnecessary Buildings by earth-worms , that make their habitations below , and lay a foundation for themselves on earth ; neglecting that goodly building given of God , to the re-edisying of their souls in the kingdome of Grace . And thus is the portion of the poor consumed , and themselves ( for want of the same ) exposed to all the misery that this World can inflict . Some cry they cannot do it , we have not an estate to undergo it ; in the mean time they run to excesse of Riot , and make such voluptuous and superfluous feasts , that the Phenix hardly escapes the bounds of their desires . If you can be thus excessive in your dyet , in your apparel , in your sports ; if you can cast away in presents , and in gifts , in bribes , and in gratuities , superfluously upon rich friends : there must ( of necessity ) be a defect in your will to the command of God , when you neglect the miserable condition of the poor , and lend no hand to help them . What is the reason of it ? but because of the natural rebellion and Athisme that is in the heart of every man against God ; that they will employ their estates any way , rather then bestow them to that purpose for which they are appointed by God. Oh what account shall such be able to make at the day of Judgment ; do but suppose when the Books shall come to be opened , wherein the particulars , Diaries and passages of your life shall be thus examined : Item , so much for a feast ; Item , on such a day , for such another great feast ; and many a hundred dayes , for as many hundred feasts , wherein hundreds of the servants of God have endured extream want , and inforced into banishment into other places , to persecution , to misery and distress , when thou couldest not find one of them in a corner of thy purse . Item , so much for such apparel , for such entertainment , for such building of Walks and Galleries ; What nothing for the servants of God ? are they so empty , when your houses appear so full ? live they so poor , and you so richly glad ? what can you spare nothing for Christ , and the distressed members of the Church all this while ? Oh my beloved , remember what James faith ; Go to now you rich men , weep and howl , for your garments are Moth eaten , whereon you have bestowed so much cost , and your gold and silver is rusty and canker'd , and the rest of them shall eate up your flesh as it were fire , at that day . Let it teach therefore the servants of God to bestow their Almes most willingly , to be free and in continual readiness , in extending their contribution towards the necessities of those that want them ; and not only so , but to do good in so doing , for that is the principal duty unto which the Text doth invite you . While you have opportunity , do good . But how shall a man in such actions of mercy , and bounty , and liberality , make it appear that he doth good ? Therefore briefly , take some helps in this . A man that will contribute out of his estate to releeve others , and intends to do good . First , he must do what he doth justly , he must not out of mercy extended to one , injure another , but must alwayes level his charity by his own ability . And this is that which the holy Ghost calls , the giving of a mans own . Cast [ thy ] bread upon the waters : thy own bread , not another mans . To give that which is a mans own by right , by lawful procuring ; his own by right of possession , the gifts bestowed out of that , makes acceptation before God , and provides a double recompence for the giver . You see how Zachens gives ; If I have wronged any man , I will restore it , and half my goods I give to the poor . That is , I will first make restitution of what I have unjustly gotten , and then of the remainder , I will give half to the poor . It is no giving for a man , to employ all his life-time in the procurement of unjust gain : By Usury , deceit in trading , and other indirect and forbidden courses , to heap up abundance of red clay ; and then to sum up a large Bill of the particular goods he intends to Religion ; for Churches , and for Hospitals , and the poor , with other such like benevolences , makes but a simple satisfaction for thy unjust courses , in procuring such wealth to the prejudice , and detriment of others : this is nothing to thy advantage ; all this while thou art a thief , and givest stoln goods . Nay , thou maist further assure thy self , that Hell shall be the greatest recompence of thy charity , because thou bestowest that which is not thine . Thou oughtest first to have made thy estate clear , and have restored the things that belonged unto others , and reserved thine own by it self , and then to give free scope to thy charity to the doing of any good action , which time and occasion could propound . This is the first duty of any man that will do good in giving , he must give justly . Secondly , he must give wisely too , it is made the marke of a man fearing God ; He considers wisely of the poor , and he orders his affairs with judgment . What is that ? Judgment hath a twofold respect ; it hath respect to the quantity of a mans gift ; and to the quality of the person to whom he gives . There must be a judgment , a wise ordering of things in respect of the quantity which a man bestowes , according to that expression of the holy Ghost , in Acts 11.29 . They gave according to their abilities , they kept within the limits of their estates , and exceeded not . So must thou , or else another man may ( perchance ) lose by thy liberality . Again , there must be respect had to the quality of the person to whom he gives ; My goodness extends to the Saints that are on earth , to the faithful ones ; as the Text faith here , to the houshold of faith . It is not necessary to give to every one that comes next to hand . There be some persons , I told you before , that are not to be releeved , except in case of extream necessity . We must extend our Benevolence to those of the houshold of Faith. Give unto Christ , and to the naked and hungry members , that belong unto him , and thou shalt not want a sweet and comfortable return of thy charity . Again , as it must be done justly and wisely , so ( if we desire to do good in releeving ) we must do it simply . In the simplicity and plainness of our hearts ; Let him that distributes , do it in simplicity , faith the Apostle . What is that simplicity ? when a man looks up to God with a single eye ( as the eye may be said to be single , when it viewes but one object at once so ) the heart is small when it respects God onely in this action of charity , and makes no other reckoning of any outward object . A double-minded man he looks up to God , and yet carries some respect to the outward honour which he expects of the World ; and more ( often times ) to the World then to God , at least he joynes them together . But if a man be desirous to bestow his benevolence with a purpose to receive recompence from above , let him do it for his sake that commands it , and reflect upon God in all things . This is the testimony of our Conscience ( faith the Apostle ) that in simplicity and sincerity we have had our conversation among you : not affecting the praise of men , but aiming to approve our selves to God in that we do . This is that which Christ advised the Pharisees , that they should not admit their right hand to know what their left hand did . Lastly , as it must be simple , so it must be chearful : God loves a chearful giver . And this is a perfect sign of chearfulness , when a man doth not only give without grudging , upon all opportunities : but when he will be careful to prevent them in his willingness to seek them , as I said before . So much for the second point , the duty it self . Now I proceed to the last thing ; that is , the description of the persons to whom this must be done . First generally : All , and then particularly , The houshold of faith . First generally : Do good to all . It is as I have told you , to all that endure such wants and necessities , as that it may be a work of mercy , and no transgression of the rule to releeve them : for those that live unprofitably , and become burthens to the Common-wealth ( except in case of extream necessity ) it loses the name of mercy to relieve them , and deserves neither reward nor commendations . Yet , if they live in extream necessity , then take the Rule of the Apostle ; Do good to all , even to them also . We have the Parable of our Saviour to direct us in this path , where the good Samaritan lends his assistance to the Jew that fell among theeves : We cannot but know of the opposition and enmity , between the Samaritans and the Jewes : yet we see that in case of extremity , the Samaritan helps the Jew . Therein our Saviour teacheth us , that every man ( in this case ) is a mans neighbour , and therefore the same law that commands , to love thy neighbour as thy self ; intends we should do good to all , if necessity require . The Reason is , in regard there is the same maker of one , as of another ; We have all one Father ( saith the Prophet ) and hath not one God created us ? Then by Creation we are all alike Children , though not by Adoption , and especial Grace : and as they are the Creatures of God and bear the Image of their Maker ; there ought to be some consideration extended toward them , in case of extream necessity . Again , there dwels a part of Gods Image in all man-kind , and that resemblance makes us alied to each other by the bonds of Nature : then if we love not our brother whom we see daily , how shall we love him whom we never saw ? faith the Apostle . To make some use briefly of this . Is it so , that doing of good is to be extended to all when necessity requires it : Then let it teach us ( without all evasion and protraction of those duties commanded ) to embrace every object and occasion that may invite us to do good , and to be merciful . But some man may reply in this fashion , my intent is very plyable : that away of goodness , I could willingly extend it toward such a man ; but he is a stranger unto me , and one with whom I was never acquainted . What is this , but the churlish reply of Nabal to the servants of David ? there are divers men abroad whom I know not ; there are some servants that are run from their masters , shall I give my bread and that I have provided for my shearers unto them ? Nabal was his name , and folly was with him . Abigai ! did truly interpret his nature to be answerable to his name , which signified a man of folly ; for if his conditions had been otherwise , he would not have sent them empty to their Master , knowing their absolute necessity , in which case a stranger ought to be relieved , and we cannot thrust him back from our charity . Secondly , such a one ( I confess ) is not a stranger , but an enemy ; and when it lay in his power , he procur'd me all the mischiefe he could , and should I now relieve him ? Mark the rule of the Apostle ; If thine enemy hunger , feed him ; if he be naked , cloath him ; if he thirst , give him drink : for in so doing thou shalt heap coals of fire upon his head . But some man will say , there remains so much unthankfulness in the World , that one is soon discouraged ( by peoples ingratitude ) in the office of doing dood . But what saith the Lord , Cast thy bread upon the waters , for after many dayes thou shalt find it . Though it seem no more to thee but as a stone sunck down into the deep , or as a morsel of bread in the water , that floates from the sight of him that cast it in , without possibility of recovering it again , or receiving any fruit or benefit from the same ; yet cease not to cast it there , for after many dayes thou shalt find it . But some man replies , I do good to some already ; I give something to the maintaining of a Schollar in the University ; somewhat I do for the binding of a poor Child to an Apprentiship , and I have bestowed my good will towards the setting up of a young beginner in his trade , what is there no end of doing good ? Mark again , the advise of Solomon for that ; Give a portion to seven , and to eight . If thou have done good to one , extend it to a second , to a third , and again to a fourth , and a sift , and sixt , and a seventh , and to eight , and so long as there remains an object of mercy , and power in thine hands to do it , though thou hast extended the like bounty to seven , and to eight already . Some man will answer again , that by this course ( if every man bestow his benevolence so largely ) no man could become rich in this life ; and God appoints some rich men in this World as well as poor . Solomon answers that objection thus . If the Clouds be full they pour down rain . As if he should have argued thus . God hath bestowed riches on men , as he hath given rain to the Clouds , he gave them that superfluity of waters to pour down on the earth for the benefit of the same ; and not that they shall still detain it to no purpose at all : So God hath given riches to men , that when they arive at a fulness of estate , they should then pour down and distil the fruits of that blessing on them that are poor and live in necessity , as the rain descends upon dry clods of earth . But some man will say , a man might pour down comfort , but the ill success it meets with , and the little good it begets in them on whom it is bestowed ( for they oftentimes become worse , by the receipt of such benefits , ) disheartens the giver from the extending of his charity according to Gods command , and his own good nature . Saith Solomon for that ; As the Tree falls so it lyes , whether to the East , or West , to North , or South ; his meaning is this , As the Tree being hewen down ( lie which way it will ) falls to the profit and advantage of the owner : so it proves with all things thou performest with intent to please God , and glorifie him , though they fall more prosperous , or less prosperous in the event ; yet the conclusion converts them all to the glory of God , his pleasure , and the advantage of the owner ; and there they lie , and their recompence also . But some man may say , I have continued a great while in the exercise of doing of good ; I am now old , and have lived thus long at my trade , and thus long I have been a House-keeper , and thus long have had an estate in my hands ; all which time I have ever employed my self in the performance of good offices for others , and did not intermit any occasion that might invite me to the doing of good . And is it not yet time to cease ? No ( saith Solomon ) in the morning sowthy seed , and in the evening let not thy hands rest . ( For all those words are but several answers , to several objections ; ) Sow thy seed in the morning of thy life , when they estate begins to be improved , and then even in the evening of thy life , when thou hast left off gaining , cease not to persist in giving , Saith another man ; You must not lop the twig too soon , that is but beginning to grow . I am but now in the way to thrive , and when I am further entred into that course , I will not fail to extend my goodness to others . Sow thy seed in the morning of thy life . But saith another man , I have done that already , and now it ceaseth to be with me as before , by reason I follow not my trade , and have no more possibility of getting . But let not thy hand cease in the evening , saith God. When thy shop windows are shut up , thy compassion must still continue open , when thou hast bid gain adue , and taken thy leave of all the wayes of getting : even then , if thou enjoy an estate in thine hands , and ability to do good , there is no excuse for thee to cease from bestowing it , though it be in the evening . Thus we see there is no time excepted , nor person to be refused if necessity require ; but a man must do good to all men at all times . So much for that . But the matter chiefly intended is these two ; That there are some poor of the houshold of faith . That is the first . God hath ( in the houshold of faith ) some that stand in need of relief . Secondly , that all that are in the houshold , should especially look unto them . First ( I say ) there are some of the houshold of faith : true believers , whose wants call for reliefe . So we see Christs speaks as it were for himself , when he speaks of them ; I was hungry , and you did not feed me ; I was naked and you did not cloath me . Those that Christ owns as his , and accounts them a part of himself , even those are hungry and naked . And so likewise , God hath chosen the poor of this world rich in faith . They be rich in faith , and so of Gods houshould of faith , and yet nevertheless poor in this world . You shall see an example of this . A Widdow comes to Elisha the Prophet , and tels him ; Thy servant , my husband , was a man fearing God : and yet notwithstanding the creditor is coming upon me , and will have my sons to be bond-slaves . The man feared God , and yet nevertheless the poor Widdow wanted means , and her sons must be exposed to extremity of bondage for discharge of his fathers ingagements . A hard case , and yet the case of a man fearing God. You see there are those of Macedonia , that send help to the poor Saints of Achaia ; they were Saints , and yet poor ; receiving help from a company of poor people at Macedonia , being so poor , that the Apostle bears witness of them , they gave above their ability . We see a poor man , and yet an heir of heaven , lying full of sores , and in want , at the gate of Dives , that was after thrown into hell : An heir of heaven , and yet on earth a Beggar . You see then ( beloved ) the point is true : now we will descend , and see how it appears to be so , and for what respect it comes to pass , by Gods providence . First , it becomes so , that there may be a conformity between the head and the members ; for Christ that was rich , for our sakes became poor , saith the Scripture , even Christ that was rich , and Lord over all , became poor , and in the form of a servant unto all , for our sakes ; so poor that we see , the foxes had holes , and the fowles of the ayre had nests ; but our Redeemer had no shelter , no not so much room , as to rest his head . Now there must be a conformity between Christ and his members : if the head be poor , necessity makes the other members partake of the same Cup. Again secondly , if you observe , and look on the condition of Gods Saints , of the houshold of faith on earth here , you shall find small occasion to marvel at their simple estates , considering they are a company of travellers and Pilgrims , in this world ; I beseech you , as Pilgrims and strangers , &c. They are not only strangers , which may have riches conveyed unto them , after some certain stay in a place . But they are Pilgrims , and time will not permit their abode in one place , upon any condition of advantage ; for their profession compels them from one place to another : On whom our Proverbe may truly be verified ; that a rouling stone gathers nothing . They are Pilgrims , and Pilgrims desires extend no further ( in this life ) then a staffe and a scrip ; This is the brood of travellers ( saith David ) that seek thy face . Thirdly , there followes another reason , and that proceeds from the opposition they find in the world against their course ; the world labours to make them poor , and having prevailed ( like an imperious Jaylor , to a distressed prisoner ) endeavours to keep them under . And it comes so to pass , in regard of the natural enmity , and division that is in the world , in opposition of the wayes of God. You shall find that our Saviour intending to go to Jerusalem , made his way through Samaria , and dispatched some before to provide him lodging . But the Samaritans understanding , or suspecting that he was minded to go thither , refused to entertain him . They would not receive him , saith the Text ; Why ? Because he was going unto Jerusalem . Beloved , thus deals the world with the members of Christ : if they would rely on the world , and make that their end , as they do , then riches should flow in in abundance , and their estates might arive to be as eminent and mighty as others . But if their minds be resolved for Jerusalem , and their eyes reflect that way ; Let them seek their own entertainment ; for they shall receive no benefit , nor enjoy any contentment , by their permission . Lastly , God disposeth it to be so by his wondrous providence , that his glory may be so much the more conspicuous and open ; in providing that they of the houshould of faith should endure the scourge of poverty on earth , that so the work of his grace may appear the more in them , by the means of their poverty ; for when doth grace make it self more manifest in the heart , then in the middest of such extremities ? The stars make the brightest reflection , in the obscurest night : and grace appears most glorious , chiefly in distress ; You have heard of the patience of Job ; had not Job endured much sorrow , and been exercised in many afflictions , the world had been ignorant of his vertues : he was first deprived of his substance , and suffered the torments of his body , before he expressed his patience . You have heard of the faith of those people , which wandered in sheeps-skins , and goats-skins . But how could you have been acquainted with their faith , if you had not heard of their clothing ? you see them in sheeps-skins , and goats-skins , enduring contempt of the world , to preserve faith and a good conscience ; and so you became acquainted with their faith also . Is it so then , that Gods servants are thus , then let the world wonder their fill at it , and let not us account it a strange thing , ( saith Saint James ) for it befalls others of the Saints . So say I , when we see of the houshold of faith in poverty , account it no strange matter , that God bestows not riches in this world , to one that is rich in grace . You see a multitude of believers stript of all they had , and yet they were holy and religious . Secondly , condemn not their wayes , for the entertainment they meet within the world . Like not the worse of the wayes of God , because he afflicts his servants ; you should then judge evil of the generation of the just . You know Job was a man beloved of God : from heaven he witnesseth his goodness ; He was an upright , and a just man , one that feared God , and eschewed evil . Notwithstanding you see how he was environed with troubles , and made destitute of means , and the society of his friends ; insomuch , that his three familiar acquaintance did conclude , that therefore he was an hypocrite , and that God had found him out in some sin . But the ensuing displeasure of God towards these men ( though it took no effect because of the righteous invocation of his servant Job , ) will tell us there belongs a Judgment to those that censure the Children of God by their afflictions , weighing their sins & their sufferings both in one scale together . But beware of incurring Gods displeasure , by accusing the generation of the just , in respect of their unprosperous events in this World. Thou seest one man disgraced , in much trouble , it may be in extream necessity for want of these outward blestings ; presently thou concludest something is amiss in his life . Thou perceivest another grows rich , having riches , and honour , and applause in the World , notwithstanding he goes on in a prophane course ; yet thou concludest certainly God loves this man : these are dangerous conclusie●…s : Cain and Esau were beloved of God , if this be a sign of love , now God himself said , that He hated Esau . Esau whom God hated , had twelve Dukes to his Sons , enjoying abundance and superfluity of all things : and therefore forbear to reprove the just man , or call his integrity into question , because of his outward poverty . Thirdly , take heed you despise not the Houshold of Faith for outward poverty ; think not meanly of them , nor the worse of Grace , because of their simple outside ; for this is to have the Faith of God in respect of mens persons : when a man comes in gay cloathing , you say sit here in a goodly place ; but a man in meaner apparel , stand thou there , &c. The meaning is this ; the Apostle stands not so much upon the placing of men , but rather inveighs against the unseemly disposition of mens hearts , that slighted Grace in the poor members of the body , because they were not adorned with those outward ornaments that beautifie the body . This thing the Lord calls a despising of the poor ; yee have despised the poor ; so that they did not walk as believers , nor honour God in sincerity , because instead of honouring God by a familiar society with the faithful , they despised him in contemning his Graces for their outward poverty , unto whom he had bestowed them ; not unlike to a phantastical offender , whose pardon being seal'd and sent him by an unworthy person , chose rather to die for his offence , then accept of his pardon from the hands of an inferiour person , Secondly , the last Point is this , that These servants of God , of the Houshould of Faith being poor , should especially be look't unto by those of the same house that are rich●… above all other persons they are to respect those of the Houshould of Faith. So David , My goodness extendeth not to thee , but to the Saints on earth . The Apostle witnesseth of Philemon , That he had refreshed the bowels of the Saints , and had done good to them , taking most especial notice of him , because of his goodness extended towards them . This is the duty . And the Reason of it is , because that for this intent hath God given riches unto some that have grace , that so they might especially administer the confort that wealth brings with it , unto those that are poor of the same houshold and profession of grace : I say , for this very reason , God hath furnished some of his Elect with wealth and opportunities ; that above all other they might reserve a diligent care and respect towards others that share with them in the same Grace ; if they do not , I am certain the world will not ; for of all other people , those that fear God are the persons to whom they wish most unhappiness , and shortest continuance of life in this World. Therefore hath God given wealth to those that have Grace , that they might minister a seasonable reliefe to others , whose wants do call for it . Let the brother of low degree , rejoyce in that he is exalted ; and let the brother of high degree , rejoyce in that he is made low : what is the low bringing of the brother in high degree , but that he becomes servant to him of low degree ; his wealth and revenews , nay all that he enjoyes , he confesseth to be for the service of the poorest Christian . Then hath the brother of low degree occasion enough to rejoyce , because the brother of high degree receives both exaltation , wealth , and preferment , and all that he possesseth for his good . And therefore beloved , do not slightly pass by this necessary duty , for it will require your serious consideration , and your best ability to perform it . Secondly , the neer union and relation between one and another , should be a strong obligation upon those that are rich especially , to extend their care and estate to those of low degree , having grace : for they are brethren , and there is a strong bond that combines them together , having all the same Father to beget them , they are begotten by the same Word of Truth , they enjoy the same Mother the Church : Jerusalem that is above is free , and is the Mother of us all ; they are brethren together of the same Family . And therefore ( beloved ) let men see and acknowledg this , that whatsoever difference there is of Nation , yet they are all of the same Houshold in this respect . You see the Jews notwithstanding they were distinguished by Tribes , yet they are all nominated together , the House of Israel . So all the people of God let their distinctions be never so distant in respect of wealth , of natural birth , of descent or outward ornament ; they are brethren of the same Family notwithstanding . Beloved , let us look to this Point , we are all brethren , and all of the same House . Is it not a shame then when one brother is full , to suffer another to die with famine and hunger ; for one of the same House to let his brother sinck under reproach and disgrace , not offering his assistance , or his hand to help him , and prevent his extremity . If this be the task and duty of Christians , that they should especially look to them of the Houshold of Faith ; let the instruction stir up our endeavours to the performance of this duty ; and above all the affection we bear to others , let the respect we bear to the people of God be advanced . Saith our Saviour Christ , when you come to a place , ask who is worthy : and I could heartily wish that you ( who intend any work of mercy , out of the estate which the providence of God hath enabled you withal , according to the command of this duty ) would propound the same rule unto your selves , enquiring first who are worthy . Bestow not your charity at randome , as it is the manner of many ; such are in want ; and they look no further : but enquire where you may be furnished with better directions , who are worthy , and who are of the houshold of Faith , and inhabitants of the Family ; such you are to labour to find , and having found them , look to them . And the more to incite you to this duty , know that Christ calls for it , and doth continually expect it ; He would have you ( especially ) to have an eye to his members : I was hungry , and you did not feed me ; he calls for it that gave you your wealth . Neither doth he demand any thing that is not his own , as David confesseth in his Provision for the Temple , of thine own have I given thee : so you may account of whatsoever Christ calls for , if it be to your estate ; it came by his donation , and he gave it you first . If you bestow any gift on your Children , you think you may reserve that power unto your selves , to take it again at your pleasure and give it unto whom you list ; and shall not God be allowed that priviledge , he that confers many liberal blessings on thee ? Sure thou art much in his debt , and it argues too foul an ingratitude if he lend thee a Million , and thou refusest to pay him a Mite . Again , if he call for it , 't is not for thy loss that he requires it , but will give thee better riches , Ask of him , and he will give you the holy Ghost ; nay , the kingdome of Heaven : and those are riches farr above the value of any substance thou enjoyest ; Ask of him and he will forgive your sins , 10000. Talents , whereas hedemands but one penny of thee . I dare say he doth greater things for thee already , then he desires for others . Again , consider what want you have of him that demands this . He gives you dayly bread , ( give us this day our dayly bread ; ) if you did nor receive dayly bread , and a blessing on it from him , you neither could have bread , nor enjoy life by it . Again , mark on what terms he requires it , 't is but to belent ; and to be lent upon Usury too . Many covetous earth-worms , would be glad to hear of the most advantage by Interest of mony , yet no Usury is lawful except this and this is spoken ( in this phrase ) to no other purpose , but to convince the world of sin , that seek gain to their own loss , and procure their profit a wrong way . He that gives to the poor , he lends to the Lord upon Usury . It is the confession of the Usurer , that to receive ten in the hundred , is great gain ; and he concludes , that much advantage doth acrue to his Coffers , and accounts it a prosperous profession . Miserable trading , when we exchange our Souls , and expose them to eternal destruction ; for the procurement of a little wealth of this world , which hath not a minutes subsistance . But This is the trade of advantage , not ten in the hundred , but a hundred for ten , nay a hundred for one . To enjoy a hundred for one here , and ( in the world to come ) eternal life , is advantage far above the comparison of any gain the earth can afford us . Further , mark who it is that asks this at thy hands , even he whose favour thou must one day seek ; for whose countenance thou wouldest , give all the world ; it is he before whose seat thou must appear , that calls for this duty of doing good with thy estate while thou enjoyest it : deny not this small courtesie to him , lest his favours ( being abused ) turn into anger , and thou become a miserable instance of his heavy displeasure . No man desiring the favour of a Prince or Judge in some business of importance , but would gladly embrace an occasion of doing him a pleasure , before the tryal of his cause , that so the Judge may take notice of his good will , and gratifie his kindness . Beloved , we have , special use for the favour of Christ , and must all appear before his Judgment seat . Now we have opportunity sufficient , Christ in his poor members of the houshold of faith comes to you , expecting favour at your hands ; he wills you to do good to them , and to him in them ; What you bestow on them , he accounts as a courtesie to himself . In as much as you have done it to these , it extends unto him ; and what is denyed them , he takes it as an injury to himself , Inasmuch as you have not done it to those , you have not done it to him . Therefore , look how you extend mercy here , to enjoy it hereafter ; and as you expect the favour of the Judge , make way for his kindness , by the performance of his will , in a seasonable contribution during this life ; he that useth not mercy here , shall find none hereafter ; and Judgment shall be merciless ( saith the Apostle ) to them that shew not mency , Nay , look that such mercy be shown as God expecteth ; you that are wealthy , according to the wealth , and riches you possess . God will accept of no beggarly present from a wealthy man , neither will he receive a poor reward from the Coffers of him that hath hoarded up much red clay : where he hath sown liberally , he will reap leberally . Look to it , for Christ looks for it . Wouldest thou reap liberally in that day ? then sow liberally in the mean time . Do according to your several abilities , and opportunities : and when you meet with advantage to do good , take it chearfully , and make use of it willingly ; it will much commend thy love to Religion , and improve thine own good in the conclusion . So much shall serve now for this point ; You see in a word the meaning and intent of the Apostle is this , that every man according to his estate and ability , while he hath time and means , should bestir himself to do good . A word for the occasion in Hand . Funeral Sermons ( faith Saint Austin ) are not comforts to the dead , but helps to the living . It is for their sakes that survive , that God hath given us these occasions ; and for your sakes that are yet living , that I have chosen this Text ; where you have the rule and the example concurring together . The life of our deceased Sister , was but a commentary upon this Text ; She hath been ( amongst those that knew her , in her life ) a lively pattern , and example , of the performance of every duty , that we have now spoken of . It pleased God to translate her as a choice Plant from a far Countrey ) a Nurcery amongst the Churches in other parts ) into his Vineyard , into his Garden , into his Orchard : his Church here in England . Since she came hither , and hath been planted here ; She became no fruitless , nor dead tree , but according to the blessing promised to that man which meditates in the law of God , day and night : She brought forth fruit , and had a green lease among us . She brought forth abundance of good fruit , and is laid in the earth with the green lease of a good name , and flourisheth now , as a good example to those that live , even being dead . After , it pleased God when she came to England , to reveal to her , the way of salvation more fully then she knew before , to make her understand more clearly of the power of godliness , and what the practice of Christianity meant , which she before had received only in the Theory , in forms of doctrines , but not so heartily , and serously looking into them . She grew very covetous of good company , and ( the benefit that comes by that ) good conference and example . She made great advantage of her time , in the large sense of doing good . She took her opportunities to do good to her self and her soul , by the obtaining of the knowledge of God in Christ ; and yet nevertheless , even towards her latter end ( not being perswaded that she had done enough that way ) she promised to act Maries part more lively , if God would spare her longer time on earth , and exceed her former vertues , by her latter endeavours , and to refrain from Martha's troubles . Those opportunities she embraced in health ( by the providence and goodness of God ) were managed by her , with such care and respect , that success followed their conclusions with much advantage . She increased in love ( that radical grace ) as the sap doth increase in the root , extending that love to Christ and to the servants of God : ever delighting in their company ; prizing them at a high rate , as the only excellent ones , and some very poor and weak Christians ; naming them according to the phrase of our Saviour , worthy persons ; and such a one was a worthy man , or a worthy woman , being the tearms wherewith she expressed her honourable esteem of those that seared the Lord. Besides , in the whole course of her life she exercised the Scriptures , I have seen notes of her own gathering out of the Scripture : wherein it seemed she desired to become a profitable reader , in making use of such particular places as struck against such corruptions , which she was more especially desirous to take notice of : and such directions to duties , and incouragements by promise were likewise inserted therein , that ( I am perswaded ) I cannot do better then to commend this duty to the practice of all the servants of God , that when they come to peruse the Scriptures , they would furnish themselves with pen and inke , and then upon all occasions they may be noting down somewhat for their own advantage : that they may have a manual , or little book of observations , for their guide and direction in the course of their lives . She was a hearty hater of sin , and of all evil , and the appearance thereof , being careful to do good so far as she was convinced in any thing to her revealed , and willing to receive instructions , and to be informed in those things that were not revealed . Those that knew her may well witness with me , that she never neglected the smallest occasion conducing to the improvement of her soul in the wayes of goodness . But for the second , the main intent of this Text , and the reason for which I took it , in this particular duty , I may resolve you , as it is said of the vertuous woman ( and may speak truly , in the simplicity of an honest heart ) Many daughters have done excellently , but thou surmountest them all . I never knew any woman in my life more active and ready to do the works of charity : according as opportunity and her ability made way for the same . Not only of her own , wherein she took her Husbands consent with her ; But where she prov'd unable of her self to supply the necessities of others : her labours and endeavours to incite , and stir up others , made full satisfaction in the room of her benevolence , and she became an industrious Christian in that kind . That I have observed , herein she was ever large and boundless : sowing her seed in the morning , and her hands ceased not in the evening : she gave a portion to seaven , and also to eight : and as any came in her way that were in extream necessity , she became a present helper of every of them , according to their several necessities . She was very tender hearted , and that which she bestowed to relieve others ; was done in compassion of heart towards those that endured misery . But as she saw any of the houshold of Faith , and the servants of God which she took notice of by some infallible sign : she did not only relieve them with her Purse , but receive them into her heart , which was still open and enlarged to give them entertainment . She was not straitned in her bowels toward them , but was large hearted , and large handed , full of Almes , when that might help ; and when it could not , she provoked others to exercise the like charity . Besides , she had other wayes to succour them , in speaking for them , and stirring up others to speak for them , when words might availe them and do them good ; relieving them with money , and provoking others thereunto , when such contributions were needful ; and therein she would not let slip the least opportunity , but would take the advantage of great and solemn meetings ; seasoning those feasts which she frequented with some acts of mercy before they parted , that the company and society she conversed with , might savour of this sweetness of mercy as a precious oyntment , and become good examples unto others ; and improve the gifts and abilites which God had given them to the same purpose . She was not only mindful of those at home , but her goodness extended to the Saints abroad . And not in respect of Nature only , because they were come into the Countrey where she was born , ( I speak now of those that live in distress and exile , of the Palatinate , and Germany , ) but in respect of Grace . She was wondrous industrious and laborious , to procure all the means that might be to send over to help them , and even refreshed the bowels of the Saints ; that I may truly say , the loynes of the poor , blessed God for her in many places . In what place hath she lived , and hath not left a savour behind her ? nay , ( almost ) in what company hath she conversed , but this particular duty hath been as a precious oyntment to sweeten the conversations of all that were about her ; and to work in their minds a vertuous intention and propenseness to this duty ? Beloved , here you have her in her carriage and example . What she was in her behaviour towards her Husband , and her Children , I need not speak , there are enough can witness it ; she carried her self as became a Wife to him , and a helper of the servants of God with prayers and desires , and often provocations and incitings that way . But for her Children , she seem'd to undergo a second travaile with them , till Christ were formed in them ; being full of earnest desires and petitions for the working of Grace , where it was not begun , and for the persecting thereof , where it was newly entred . She rejoyced exceedingly in any expression of good , and more for that of Grace , then any other inclination or respect . Beloved , this was obvious and common to all , and any man might take special notice thereof daily , and observe it constantly . In her servants , as there appeared the more grace in any ; so much the more respect she extended towards them . In the poor , as she perceived the more grace in any ; the more reliese they received from her , &c. I say nothing what ( in all this ) she suffered ; those that were acquainted with her disease , know what paines she under-went in respect of her body , and with what patience she submitted to the hand of God in all things ; And many know the wrong she endured from the World , for her desire and care to do good when she obtained opportunity . Some thought her over-bold , some too busie ; others thought her proud and vain-glorious , because of her often frequenting of company , and speaking openly , for the provoking of others to the exercise of goodness . The Lord smite their hearts that are guilty of mis-judging ; that which we are to suppose in respect of her forward disposition is this . She was naturally of a free spirit , which being sanctified with Grace , and sharpned with love and zeal for the glory of God ; made her the more resolute and familiar in frequenting good company ; not to magnisie her self by their society , but that her continual conversation with them , might give her the better occasion to incite and stir them to goodness . Let those that are guilty of misprision , leave to censure her Vertues , and convert them into an example for themselves to walk in , if they do not , the neglect will load their souls with more woe for such contempt , then she hath received joy for her labour . What concern'd her in her sickness , briefly I have not much to say ; in that they which were about her daily , know more then I can relate : She did not only express a satisfaction and assurance of heart , that her reconciliation was made with God in Christ : but besides that , a willingness and desire to be dissolved , ( for that reason ) that she might be with Christ . A Minister that was with her , asking how she that had a Husband and Children , enjoying an estate and many other comforts , could be willing to forgo so many blessings , and exchange them all for death ? She from that inward sence and perswasion of Gods love to her in Christ , concluded ; my Husband is dear , and my Children are dear to me , but Christ is dearer . Therefore I am willing to forgo Husband and Children , and all the contents you can number in this life , that I might live with Christ , to partake of greater felicity then this world can afford me . And now the Lord Jesus hath received her into his own protection , and satisfied her expectation with the performance of his love . But wherefore have we spoken all this ? what , that we might add any praise unto the dead ? no : But to quicken those that are living , and incite them to the like duty . Some may think it impossible there should be such activeness in doing of good ; and such unwearedness in performing of the acts of mercy , and where ( say they ) shall we find such an example ? you have it before your eyes ; and know that examples will rise in judgment against you , and condemn you , as well as precepts : If you follow them not , while they invite you . The Text saith ; Do good to all , especially to the houshold of faith . And here is an example before our eyes , of one who took her time , and opportunity to do good to all , especially to them of the houshold of Faith. Go thou , and do likewise . DEATH PREVENTED : OR , MORTALITY CHANGED . SERMON XL. JOB 14.14 . All the dayes of my appointed time will I wait to my change come . THis Book of Job comprehends the History of a good man , and of his many tryals . Though goodness deliver from Hell , yet it priviledgeth not from temptatious , or crosses ; yea , the more eminent Holiness is , many times the more it is exposed to sharp and manifold assaults . Job is set upon on all sides , he found the Devil a fore enemy , and his great estate a suddain shipwrack ; his Children in a moment crusht to pieces . He had but three Points of Land to look at in this troublesome sea , and every one of them seemed rather to augment , than to lessen the storm . His Wife , whose breath should have sweetned and eased his grief , was an impatient vexation . His friends , whose counsels and compassions should have been an easie harbour , and tender relief , they became his bitter and censorious judges . Yea , his God , who by his own testimony he served , and feared with singular uprightness ; and whose bowels are ever tender and compassionate to such , and upon whose gracious acceptance he thought to quiet and anchor his troubled spirit ; yet anon he seemed not only a stranger , but an enemy ; and this went deep , that even Mercy it self seemed cruel , and Kindness so unkind and harsh . But what was his behaviour under all these ? For the general , sweet and heavenly ; For some particulars , sad and weak ; when saith did work he was above all his storms . In the deepest calamity , saith can settle and compose the soul , and fill it with the sweetest comforts . When sence and nature did work , then he was much impatient , and the wind had the better over him : In the one be shews himself a Christian , In the other a man : In the one Job is beyond himself , in the other below himself . According to the time and manner of these several workings , he is like or unlike himself . Thus it is with the best , whose outward change doth not more vary ; but their inward carriage doth as much change . At length Job after many disputes with his friends , and conflicts with himself , concenterates his thoughts in two main Points . 1. One was still to trust in God , let him be what he will , and let him do what he will , though he should continue his present trials , yea and exceed them ; though he should kill me , yet saith he ( Chap. 13.15 . ) though he stay me , I will trust in him , and there he disposeth of his soul . 2. Another was to prepare for death ; all the dayes of my appointed time I will wait till my change come , and there he disposeth of his body . Many arguments he layeth down in this Chapter which did occasion him to these thoughts and resolutions . The first is the brevity of mans life : Vers . 1 , 2. Man that is born of a Woman is of few dayes , he cometh forth like a Flower , and is cut down ; he fleeth also as a shadow , and continueth not ; He saith not years , nor moneths , nor weeks , but dayes , and these dayes not many but few , and these few dayes , not long , but short , as quickly set as the shadow , as quickly cropt as the flower . Secondly , the misery of that short life , in the same place , and full of trouble ; as if every Article of life were replenished with sorrow , even as every vein of the body is with bloud : this his own experience could tell him . Thirdly , the certainty of Death , The Sun hath his appointed race , which in the Winter is short , in the Summer long , but in both it hath a certain time of setting ; so the race of mans life , to some it may be shorter , to some longer , but the night will come , and all must be closed up in Death , vers . 5. His dayes are determined , the number of them , they are with thee , thou hast appointed his bounds which be cannot passe ; and if so , then high time for Job to think of it , and prepare for it . Death began in a manner to seize on him already in several parts ; in his feet , for his wealth was gone ; in his loynes , having lost his children ; in his heart , his friends leaving him ; in his bosome , for his wife was a discomforter ; nay , in his very life it self , so much as was wrapt up in the outward part of his body , for that was diseased ; in his speech and spirits , they grow hoarse and faint , all these were the harbingers of a future dissolution . Well therefore might Job conclude , ever I must not live , and long I cannot live ; therefore though in much misery , and in had dayes . I will think of Death , and fit my self for a good end , and apply my self seriously , and wisely for a good work ; All the dayes of my appointed time will I wait till my change come . Which words contain in them two parts . First , his future dissolution , which he calls a change , and a change that is coming upon him , as if he had been the next man , till my change come . Secondly , his present disposition , I will wait , he thinks of death , before death , and prepares to die , while yet he lives . Neither was this a death pang , a sit , a humour which began quickly , and expired suddenly . Nay , he will make it a serious business , as if this should be his every dayes work ; All the dayes of my appointed time will I wait . Some read it of my appointed warfare , and others of my appointed labour ; they all intimate that he means by his appointed time , his appointed life ; the lease or term of breathing , which God had allotted , allowed , and decreed . There are two propositions which naturally issue from the words , and comprehend the juyce and marrow of the Text. First , that there is a change , which will befall the sons of men . Secondly , we should alwayes wait till it come ; I begin with the first ; that , There is a change which will befall the sons of men . Be we poor , or be we rich ; be we noble , or be we ignoble ; be we prosperous , or be we afflicted ; be we strong , or be we weak ; be we old , or be we young ; be we good , or be we bad ; be we male , or be we female ; whatsoever our natures be , whatsoever our parrs be , whatsoever our places be , whatsoever our ages be , whatsoever our courses be , whatsoever our wayes be ; how fair and how durable our estates may appear , yet at length there is a change which will befall us . That which Jacob spake in a pathetical way , Joseph is not , and Simeon is not ; may truly be said of all the sons of men ; once they were , now they are not : though once we reckoned them upon our account , yet at length they are shut out , and stand aside as cyphers . But that you may the better understand what change it is that is here meant , you are to know , that there is a fourfold change . First , a change of the condition , this I call a temporal change , wherein some , or more , or all , of our outward comforts , are shrivelled , and seared up by some present misery . When poverty breaks in upon us , as the hunter doth upon his game ; and causeth our riches as so many birds ( to which Solomon compares them , ) to take to themselves wings and flie away . When sickness stayeth our health in the bed , and imprisoneth us to the chamber . When our friends glide away from us , like a river through their Apostacy , or start aside like a broken bow through their falshood or treachery . When the neer relation of Husband and Wife . Parents and Children is cut asunder , and the many sad tears for their loss , imbitter all our former comforts . But this is not the change intended in the Text. Secondly , there is a change of the Body , and this I call a corporal change , for even these vild bodies of ours shall be changed . Look as the spring is a refreshing change to the season of the year , so shall the Resurrection be an exceeding change to our bodies ; or as the morning is a change to the night , so at the Resurrection shall our bodies awake , and their corruption shall put on incorruption ; neither is this the change which Job here intends immediatly , though some expound his aim to be at this , from whom I cannot absolutely dissent , yet I think they hit not the right scope . Thirdly , there is a change of the Soul , that I call a Spiritual change , wrought in the soul by the spirit of God : nothing makes in this life such a change as true grace . We all with open face , beholding as in a glass the glory of the Lord , are changed into the same image from glory to glory , even as by the spirit of the Lord , 2 Cor. 3.18 . This change is like the turning of a disordered instrument , or like the refining of corrupt mettal , or like the clearing of the dark air ; or like the quickening of a dead Lazarus ; but neither is this change that the text intends . Fourthly , there is a change of the life , and this I call a mortal change , we shall all be changed , faith the Apostle , 1 Cor. 15.5 . life hath the first course , but death will have the second . As in a Comedy several persons , have several parts to act , which when they have dispatched ; they all draw off of the stage ; so though in life we all present our selves on the stage of this world , and act several Scenes and parts , yet at length we must all retire and pass away through one and the same door of mortality . This is the change which Job speaks of , to wit , a change of this life by Death . Here then are two things to be demonstrated , and proved , for the making good of the point in hand , viz. 1. That death is a change . 2. That this change of death will befall all the sons of men . First , that Death is a change , not an anihilation . A change is a different , and a divers order , or manner of being . Anihilation is one thing , and mutation is another thing : there the thing ceaseth utterly to be ; here the thing only ceaseth to be as once it was ; so it is with Death , it doth not reduce us to nothing , but alter our former something , it changes our manner , or order of being , not our being absolute●…y . Now observe , Death is a change in five respects ; First , it changes that neer union of the Soul and the body , and makes of one two severals ; they that were as the hands mutually clasped , or as two persons conjugally tyed together , when Death comes it plucks them asunder , and divides one from the other , as far as heaven is from the earth . Secondly , it changes our actions or work . Whiles life remained here in our bodies , while our day lasted , we might have sed the hungry , clothed the naked , visited the sick , relieved the distressed , frequented the ordinances , bewailed our sins ; but when death once enters , the night is come , in which no man can work , thou art then turned , changed into an insensible , rotten , and loathsome carkass . Thirdly , it changes our country . Whiles we live here , we are as children put abroad to school in a strange place ; hence it is we are so often in the Scripture called Pilgrims and strangers . This earth , this lower world is not the proper home of the Soul. But when Death comes we change our country , we go home to our own place , to our own City ; the wicked shall go to their own place , as it is said of Judas ; and the godly to their own Mountain , to their own Kingdome . Fourthly , it changes our company . In this life we converse with sinful men , empty creatures , infinite miseries , innumerable conflicts ; but when Death comes , all this shall be changed , we shall go to our God , and Father , to our Christ and Saviour , and to the innumerable company of blessed Angels and Saints , and the spirits of just men made perfect . Fifthly , it changes our outward condition . When Death comes thou shalt never see the wedge of gold again , thou shalt never find thy delights in sin any more , all the excellency of the creature , and the contentments of them , and the sensual rejoycing in them , shall go out with life : Death shall shut and close them up in an eternal night , which shall never rise to another day . So much for the first thing , that Death is a change . I come now to speak briefly of the second , that this change of Death will besal all the sons of men , Psal . 89.48 . What man is he that liveth , and shall not see death , shall be delive●… his soul from the hand of the grave ? We love to see most things , the eye is never satisfied with seeing , and yet many things there are which we shall never see . Every man cannot see that which one man doth , but there is one thing which every man shall see , he must see death . There are many enemies from whom we can deliver our selves , and many more from whom we may be delivered ; but yet there is one enemy from which we cannot desend our selves , nor be defended by others , he will be too strong for every man ; let him strive , repine , order his dyet , intreat , do what he will or can ; No ( faith the Psalmist ) none shall deliver his soul from the hand of the grave . And he puts a Selah , a note of observation at the end of the verse . That all the sons of men are subject to this change by death , will appear to you by these familiar Arguments . The First may be taken from the quality of our lives , which is sweetly set out in the Scripture under the terms of changeable things , all which point out unto us the certainty of death ; Sometime our life is compared to a shew , Psal . 39.6 . Surely every man walketh in a vain shew . In a shew you know there is some devise or other opened , carryed a-while about , but at length it is shut up ; so it is with our lives . Sometime again it is compared to a shade or a shadow , Job 8.9 . Our dayes upon earth are a shadow ; a shadow is but an imitation of a substance , a kind of nimble picture which is still going and coming , and will set at last , perhaps it is suddenly ecclipsed , so is our life . Sometimes again it is compared to a vapour , James 4.14 . What is your life , it is even a vapour that vanisheth away . like a poor cloud , sometimes looking white , sometimes black ; sometimes quiet and settled , sometimes again tossed up and down with every wind , and at last consumed and brought to nothing , so it is with our lives . Sometimes also compared to a Tale , Psal . 90.9 . We spend our years as a tale : hat is told , a meer discourse of this thing , and that thing , and indeed but a very parenthesis of a more tedious discourse , and many times it is broken off in the very telling , so it is with our lives . Sometime again , it is as grass , as in Isa . 46. The voyce said cry aloud ; what shall I cry , all flesh is grass , and the goodliness thereof as the flower of the grass . And verse 7. The grass withereth , and the flower fadeth , because the Spirit of the Lord bloweth upon it . And Job in this chapter calleth it a Flower , He cometh forth ( faith he ) like a flower , and is cut down . A flower is a sweet thing , but of an earthly breed , sed with showers , at its best , when it is in all its glory , it is but to day , and to morrow , it withereth , and is fit for nothing but the Oven ; so it is with our lives . Many expressions of the like nature might be added , the Scripture is plentiful in these comparisons , comparing our life to the Spiders web , to a Weavers shuttle , to the breath of a candle , to a pilgrimage , to a journey , to the dayes of an hireling , &c. all of them things of a changeable and variable nature . The second argument may be taken from the quality of our Natures , and there in there are two things considerable , both which imply a certainty of death . First , our composition , and matter whereof we are made , we are reared out of a mouldering and wasting principle , our bodies are therefore stiled an earthly house , 2 Cor. 5.1 . A house though of Iron will in time be cankered ; but a house of earth , as it is most impotent against assaults , so it is of its own nature most apt , and subject to dissolution . And in this respect also they are termed Tabernacles . Now a Tabernacle you know is a thing of no perpetuity , made only to be soon set up , and that in a mans passage ; and then as soon taken down again . Secondly , beside this there is in our nature , sin and corruption , and this is it that doth put us to the sword , and cause this deadly change : this tears our lives with a continual consumption . The tree breeds the worm , which will destroy the life of the tree ; we in Adam gave leave to sin , and now it is that sin gives leave to death ; In the day that thou shalt eat there of , thou shalt surely die , Gen. 2.17 . and Rom. 5.12 . By one man sin entred into the world , and death by sin , and so death passed over all men , in that all have sinned . The shadow doth not so neerly attend the body of man as Death doth the body of sin . And Rom. 6.23 . the very wages of sin is death . God should do that man wrong that hath hired out his soul all his dayes to sin , if he did not at night pay him with the wages of death . The third Argument may be drawn from the certainty of the Resurrection , we all believe the resurrection of our bodies , and therefore we must needs conclude a change of our bodyes , for what is the Resurrection but life from death , for the dead to hear the voyce of Christ and live ? What is it but a breathing in of the soul again , the lighting of the candle again ? the body could never be raised if it were not first changed ; Thou fool , faith Saint Paul , 1 Cor. 15. that which thou sowest is not quickned , except it die . The fourth Argument is from the infalibility of Gods decree , it is appointed unto men once to die , and after death to come to Judgment , Heb. 9.27 . Thou maiest sooner expect , that the course of the heavens shall be altered , and the Center of the earth be dislocated , then that the purpose of God concerning mans mortality should be reversed ; any , that may be , for heaven and earth shall pass away , but this shall never be , not one jot of the word of God shall fall to the ground . God hath purposed it ; and none shall dissanul it ; nay , he hath established his purpose with a word of confirmation , Gen. 2. in the day thou eatest therefore thou shalt [ surely ] die . As if he should have said , Do not deceive thy self , but build upon it , I have spoken it , and will not alter the thing that is gone out of my mouth ; as sure as thou livest , if thou eatest , thou shalt die . Thus you see the first assertion cleared unto you , I will address my self now to the second , of which brieffy too , and then make Application of them both together . As there is a certainty of our change , so we should alway wait till it doth come . There are two things which I will here inquire of , for the fuller illustration of this point . First , what this continual waiting may import . Secondly , why there should be such a constant waiting for the day of our mortal change . First , this continual waiting mainly imports two things ; one a certain axpectation of death : for waiting is an act of Hope expecting something . If we do hope for that we see not , then do we with patience wait for it , saith the Apostle . Rom. 8.15 . a man is then said to wait for death , when he is looking for it at every turn , as a Steward waits for his Master when he continually expects his return , when upon every voyce he hears , or upon every knock at the door , he saith , oh my Master is come , this is he that knocks . So a man is said to wait for death , when in every action of his life , in every motion of his estate , in every passage of his courses , saith ; well I must die , when though his bones are full of marrow , yet I must die ; when though riches come in like a flood , yet I must die ; when changes appear upon himself , or others , yet I must die , I have no abiding here ; I am but a sojourner , and a stranger , as all my fathers were . I must not enjoy my Wife for ever , Children for ever , Friends for ever , Lands for ever , these comforts for ever , my life for ever , it is but a lease which may soon expire ; I am but a steward , and I must be called to an account , such a one is gone before , and I must follow after ; the writ of Habeas Corpus hath seized on him . and for ought I know the next may be for me , so when death comes , I am ready to answer it as Abraham did his Son Isaac , here I am ; it comes not upon me as a thief in the night , when I am asleep and think not of him ; but as Jonathans arrow to David , who stayed in the field and expected when it should be shot , and then he rose up and embraced him : Yee brethren ( faith Paul in 1 Thes . 5.4 . ) are not in darkness , that that day should overtake you as a theif , ye are all the children of the light , therefore let us not sleep as do others , but let us watch and be sober . This is the first thing that waiting imports . Another thing it imports , is a serious preparation for the day of our change ; for it is not a naked expectation of a change , arising from the certainty of death ; but it is also a religious preparation , improving the intrim of time for the best advantage for a mans soul before the day of change doth come , which is here implyed in waiting . Solomon calls it a remembring , Eccles . 12.1 . Remember thy Creator in the dayes of thy youth , whiles the evil dayes come not , and the years draw nigh , when thou shalt say , I have no pleasure in them : what is this remembring of the Creator ? but a care to know him , a fear to offend him , a study to obey him : and when is that to be done ? Now , now remember : there must be a present acting of this ; Moses calls it a numbring of our dayes , Psal . 90.12 . and more then that , such a numbring as is joyned with an applying of our hearts to wisedome : and the reason is , because wisedome it directs to the choyce of such particular actions and works , as tend to happiness , so should a man ( after his serious consideration of death ) apply himself to such wayes and such actions , by which he may comfortably close up his life with death ; it is a great point of wisdome to sute actions with their ends , to sit and square the wood before we build the house , to learn and discipline a troop before they go to battel ; to rig and trim , and furnish the ship , before we launch to sea ; this is preparation indeed . Now this preparation for death consists in two things . First , in an undoing of that which unsits us to die : Brethren , he who is not fit to live , he is not yet fit to die , and that which ever masters the life , will be of greatest force in death . The Father spake it boldly on good grounds , I am not ashamed to live , nor afraid to die : now that which unfits a man to die is sin , it makes him find a bitter enemy of death . Oh when this Kng of terrours shall present himself by thy bed side with his arrows in his hands , I mean thy sins ; he will wound thee with infinite amazement and horrour ; the sting of death is sin , faith the Apostle , 1 Cor. 15. Thou dost not prepare thy self for death , if thou dost not undo thy sins which thou hast done in thy life : the which consists . First , in a narrow search of thy sinfulness , both of nature , and practice . Secondly , in a secret humbling of thy soul for them . Thirdly , in an unfeigned repentance and forsaking of them . Fourthly , in a constant imploring and obtaining of mercy for them , in the blood of Christ . If thy soul doth give sin its discharge now , death shall give thy soul a discharge hereafter . Secondly , in the qualifying our persons for the conquest of death ; there are three things by which we shall be able chearfully to meet , and assuredly to conquer death . First by having interest in the Lord Jesus , the sting of death is sin , and the strength of sin is the Law ; but thanks be to God who hath given us victory through our Lord Jesus Christ . If thou hast gotten Christ into thy arms by faith , thou carriest thy peace , strength , and advantage both through life and death . For we are ●…ove then conquerors through him that loved us , saith the Apostle , Rom. 8.37 . And to me to live is Christ , and to die is gain , faith the same Apostle , Phil. 11 21. If thou hast a good Christ , thou maist be consident of a good death . Secondly , renewedness of our nature . What Saint John spake of he Martyes ( as some conjecture ) Blessed and happy is he that hath part in the first 〈◊〉 , on such the second death hath no power ; that say I of a person renewed by the sanctifying quality of Gods Spirit ; I happy is he , he shall have power even over the first death . The Spirit and the Bride saith come , if a man hath gotten the heavenly Spirit which beautifies the soul with the ornaments of Grace , as the Bride is with her ornaments ; he is a fitted person , he may well say to Death come , and to Christ , come Lord Jesus , come quickly . Thirdly , uprightness of conversation , Righteousness delivers form death , saith Solomon , and the righteous hath hope in his death ; if a mans work be Christs service , if he have a heart enclined to keep a good conscience in all things , to keep himself exact to the rule , and to walk with God ; Blessed is that servant , which his Master when be cometh shall find so doing : that man that hath looked to Gods Word to guide his life , may confidently look up to Gods mercy , to comfort him in death . Remember O Lord , ( saith Hezekiah , Isa . 39. ) how I have walked before thee intru●…h , and with a perfect bea rt . Now all this doth the waiting for our change import in the Text , to wit , a serious expectation of it ; first by undoing those sins of ours , which else for eyer will undo us , and by interesting our persons into Christ , from whom we must likewise receive the Spirit to change our hearts , and uprightness to form a new our conversation . But then you will say , Why must there be such a waiting for this ●… these grave cloths are too sad for the freshness of our life , and would you have us be like the mad-man in the Gospel , who lived among the Sepulchres ? Nay , I beseech you let us consider , and settle our thoughts a little , & you shall be stayed with reason ; there are many strong Arguments & reasons why we should thus wait , both by expectation 〈◊〉 preparation . First , it is the main errand of our life ; God did not send us into the world to sin , and to adorn our selves with the creature , but to bring him some honour , and then to die : the factor is not imployed to take his pleasure abroad , but to do his Masters work , and then to return home . Tortullien confesseth he was a great finner , and therefore born to repentance ; therefore doth God give us life , and the Master allows the servant a candle to work by , that we may repent of our sins , and get our hold in Christ , and work out our salvation , and do the great business of believing , to be good and to do good , and so by Death to go up to heaven . Secondly , death is but once , and that needs to be well done which can be but once done ; if there might be another space after death , a second edition to correct the faults and escapes of the former , then a present and speedy preparation were not altogether so necessary ; but faith the Apostle , It is appointed for all men [ once ] to die , and after death to come to Judgment , Heb. 9.27 . no more but once . We usually shadow out Death with an hour-glass ; A fit emblem , but that when an hour-glass is run out , it may be turned again ; but this once out , can be set up no more , thou shalt never live to amend thy errours in dying ; O then how needful is it before-hand to prepare for Death ! Thirdly , when death hath done with thee , then God will begin with thee ; thou must once die , and after this come to judgment , Heb. 9.27 . To judgment , what is that ? thou must be presented before the holy , and just , and great God , who is the Judge of the quick and the dead , and with all that thou art , and with all that thou hast done , there must appear then before him all the courses of thy life ; all the bent of thy affections , all the secrets of thy heart shall then be pulled in peeces , and opened , and all thy works , and all thy words shall be exhibited , scann'd , and surveyed , and that with severity and righteousness ; how say you then , is it not fit to be preparing for Death , to sit thy soul , to reforme thy heart and life ? wilt thou be presented before Gods severe Judgment-seat with Usury in thy bags , with bribes and oppression in thy hands , with a scum of holiness in thy mind , with uncleanness in thy members , with drnnkenness in thy mouth , with swearing in thy tongue ? O Lord , I tremble to think of it . Fourthly , the soul when it is once gone by Death , can never be recovered any more , the tree may be cut , and that may grow again , the ship may be lost , and the wealth laboured up again , but if the glass be broken in peeces , it cannot be made whole again ; the soul of man is but one , and the loss of that one , is the loss of it for ever ; when death hath closed up thy eyes , thou shalt never have opportunity to pray more , to weep more , to humble thy self more , to fast more . Never any Prophet or Apostle shall come unto thee in the name of God more ; after death all the Ordinances cease unto thee for ever , and all the space of returning shall cease unto thee for ever ; thou shalt not lie a few years in flames of wrath , and then get leave to come out and take a better course ; O no , if once there , then for ever there ; this life is the time of mercy and space of repentance , but when Death shall deliver thee up to be judged by the Lord , thou must stand for ever to his sentence ; therefore as Christ spake , Agree with thine adversary while thou art in the way , lest the Judge deliver thee to the officer , and he cast thee into prison ; I tell thee thou shalt not depart thence , till thou hast paid the last mite , Luke . 12.58 . And get oyle into your lamps before the door be shut . Fifthly , consider it will be as much as thou canst do , to do the work of Death , when Death doth come ; therefore prepare and get all thy other work done before . For , my Beloved , consider three things ; First , Conscience usually is most active at the time of death ; a man that could withstand , and silence it in his life , yet when he comes to die , he shall here his voyce , and perhaps not be able to stand under the bitter indictments , and manifold accusations of it ; then it will spread the book of thy life before thee , and then , and there thou shall see thy sins as gastly presented , as if they were so many wounds newly made . Secondly , thy patience will be tried with variety of pain , interruption of sleep , every place will be a thorn to thee , and every action a burden . Thirdly , thy faith may be tried to the utmost , if thou lookest to thy Wise , her tears may trouble thee ; if to thy Children , their cries may perplex thee ; if to thy friends , they may be discomforters to thee ; and will Satan let the alone all this while , will he let him lie down in comfort , who would not scarce let him live an hour in peace ? oh what a victory would it be , if he could at the last make thee cast away thy considence ! it is true the cannot attain it , but he may desperately attempt it . Why brethren , who knoweth the power of these sharp temptations which may then beset him ? Verily , all the holiness which we have attained already , all the duties we have performed already ; we may then look on them with tears , and cry out , O why no sooner ? why no better ? why no more ? then all the strength of thy faith will be little enough to support thee . Will there then be a change befall even all the sons of men . Then ( to make some Use and Application of what hath been said to our selves . ) First , build no Tabernacles here ; We have here no abiding City . And , brethren , ( saith the Apostle ) 1. Cor. 7.29 , 30 , 31. The time is short , it remains that they that have wives , be as if they had none ; and they that weep , as though they wept not ; and they that rejoyce , as though they reioyced not , &c. Why this thirst for riches ? there will be a change ; why this unwearied seeking after the things of this life , as if thy soul were to go into a barn , or a bag , and there tumble it self for ever ? Thou fool , this night may thy soul be taken away , and whose possessions shall then thy careful and only gettings be ? the glass will be broken , and all the wine will fly abroad : though thou hast with much eagerness grasped the world in this life , yet in death thy hands must open ●…emselves , and let it go ; thou must not hold the world above thy life , nor thy life beyond the day of death ; no we cannot alway have that which we desire , we must certainly part with what we most esteem of . Secondly , what comfort is this to a good soul ! If we had hope only in this life ( faith Saint Paul ) we of all men are most miserable , 1 Cor. 15. Death is a happy change to a holy person . First , it is a change which shall put a period to all his changes in this life : his outward condition , how oft doth it change ? sometime by joy and sorrow , sometime by comfort and misery , by health and sickness , by abundance and want , but when Death comes , all sorrow shall fly away for ever ; thou shalt never be more troubled with a sick body , with a sad estate , with common losses ; but the change of a temporal life , shall set thee in a full and settled possession of an heavenly . His inward condition how oft doth it change ? sometime free , anon distressed ; now a sweet view of heaven , anon darkned with fear ; now rejoycing in Christ , anon buffeted with Sathan ; now blessing God for grace , anon distracted with the insolent workings of remaining corruptions : but when death comes , then comes a change of all this , it will release thee for ever of sin and Sathan ; after death sin shall be a burden no more , and Sathan shall be a tempter no longer , but thou shalt be as happy as thou canst desire , and shalt enjoy thy God , and thy Christ , without fear of trouble , in glory , in felicity , in eternity ; all the cruel insolencies of tyrants , shall come short of thy soul , thou shalt be above their malice , and beyond thy self . Secondly , it is a change , and no worse then a change , just as Joseph changed his garments , and went into Pharaoh ; so thou shalt put off thy body , and go into glory ; put off thy mortality , and go into immortality . Oh what terrour to wicked men ! a day of change will befal them ! Why didst thou say Oh David there is no bands in their death , and they are not in changes like other men ? Verily I should have checked thee , hadst thou not recanted it presently thy self . Psal . 73.4,17,18,19 . and reported it to us , that they are set in slippery places , and are brought into desolation , and cast down into destruction in a moment , and utterly consumed with terrour ; Good Lord , what a change is that to them they judged with insolent and unrighteous judgment the Children of God now , but death will change this ; the unjust steward shall be called to a an account , and he that beat his fellow servant , shall be eternally judged by a righteous God , and their honour shall sinck in the dust , neither shall their riches deliver them from wrath , but they shall see him whom they have peirced and persecuted , and shall not be able to escape his presence . A dismal thing will this be , that a man shall have his honour die , and the great God put disgrace upon him ; a dismal change indeed , when a man shall see all his power changed into impotency , his pleasures into torment , and wrath put upon his soul ; when God shall seperate thee from his presence , thou shalt not have a drop of ease , nor any friend to assist thee , nor any hope of comfort , thou shalt be stript of them all , & in a monent shall a change of all this be . O consider this ( if there be any here ) that forget God , least he tear you in pieces and there be none to help ; remember and consider your latter end , and apply your hearts to wisdome . Last of all , shall there be a change that shall befal every son of man ? then , Oh that this people were wise as Moses faith , that they would remember their latter end , all the dayes of our appointed time , to wait till our change come . What do you think of servants to whom you had committed servile imployments till you came home ; and if when you come home they were absent , and you found one in the street drunk , another in a chamber with a strumpet , how would you take this ? Brethren think upon it ; we are Gods servants , or should be ; two things are imposed upon us , one to honour God , another to save our own souls : if he find us doing the works of the Devil , and the flesh , and find us in the works of the world , how will he take this ? Come faith God , I have lent you a life thus many years , I told you what you should be , and what you should do , and what have you been doing all this life ? what have your works been ? what courses have you taken ? are these the fraits of your wayes , to have a life run over with ignorance , with prophaness , &c. Alus ! when a man at that time shall have nothing to say but , Lo●…d , I have lived in such a sin all my dayes , I have fulfilled my own desires ; thou hast for me in this World , and I have laboured to get a great estate all my dayes : Another may say , I have spent my time in 〈◊〉 society , &c. What will God say to these men ? are these the endings of thy life , the fruits of thy opportunities ? where is the repentante I called for at thy hands ? where is that godly sorrow that I called for , for the sins of thy life ? did not I send thee into the world for this end , to get Grace , to get Faith , to make up thy accounts with me thy God , and hast thou no regand to it ? Well thou hast been foolish , inconsiderate for the time that is past ; yet now understand that a day of change will besal thee . O let us be perswaded , I beseech you be perswaded to it , in this our day , to know the things that concern our peace , whilest it is called to day , not to hearden our hearts ; whilest it is called to day not to deser our repentance , thou art not assured of any more time then present ; Death may meet with thee as thou sittest in thy feat , as thou goest out of the Church doer , and thou knowest thy heart hath been wicked ; oh why wilt thou set thy eternal estate upon so small a point , as it were the cast of a Die. Remember what Daniel said to Nabuohadnezzar , let it have acceptance with thee , break off thy sine by repentance , &c. Seeing we must die , and appear before the judgment feat of God , what manner of persons ought we to be in all holiness of life and conversation ? as soon as we are we begin to sin , and as soon as we are we begin to die , let us look upon our account and be faithful to our souls ; perhaps thy accounts are yet to make , oh be sure to let it be the first thing thou doest , and give thy self no rest till thou hast done it ; and when thou hast done this , labour to clear it with the bloud of Christ , labour by humble confession , and hearty repentance to turn unto the Lord ; go on in a holy course , and then assuredly we shall live with joy , and die with peace ; when we can get grace in our fouls , sorrow for our sins , new ness in our natures , reformation in our lives , uprightness in our wayes , faith in Christ , a discharge from God , peace of conscience ; oh what a happy day , the day of death will be to our Souls . ITER NOVISSIMUM . OR , MAN HIS LAST PROGRESSE . A SERMON Preached at the Funeral of the Right Worshipful , Sir THOMAS THINNE , Knight . SERMON XLI . ECCLES . 12.5 . Man goeth to his long home , and the Mourners go about the Streets . ALthough I might in the Kings ( King Solomon ) name command , yet I will rather in the Preachers ( his other stile ) humbly entreat your religious attention to the last Scene , and Catastrophe of mans life , consisting of two Acts , and those very short . 1. The dead his pass , he goeth , &c. 2. The Mourners march , they go about , &c. Where as the whole Scripture is a Volumn of divine Sermons , and the Author of every Book a Preacher , and every Chapter a lesson ; and every verse , and piece of a verse a Text. Gregory Nysscen reasonably demands , why this Book which treateth throughout of the vanity of the world , and misery of man , is intituled , The Book of the Preacher ? To pass by other answers rendred by him and others , not so pertinent to our present purpose , I conceive this title of the Preacher is in special set over this Book , to intimate unto us , that ( according to the Argument thereof ) there is no Doctrine so fit for all Preachers to teach , and all hearers to learn , as the vanity of the creature , and the emptiness of all earthly delights and comforts . And in very deed there is no meditation more serious , then upon the vanity of the world , no consideration more seasonable , then of the brevity and uncertainty of time it self ; no knowledge more wholsome then of the diseases of the mind ; no contemplation more divine , then of humane misery and frailty . Which though we read in the inscription of every stone , see in the fall of every leaf , hear in the knel of every bell , taste in the garnishing and sauce of every dish , smell in the stench of every dead corpses ; feel in the beating of every pulse : yet we are not sensible of it , we will not take knowledge of it , though we cannot be ignorant of it . In which consideration the Wise man , whose words are as goads and nails , vers . 11. pricks us deep with the remembrance hereof , so deep that he draws blood sanguinem anim●…e , the blood of the soul ; as Saint Austin tearmeth our tears , lachryme sanguis anim●…e . For who can read with dry eyes , that those that look out of the windowes shall be darkned . Who can hear without horrour , that the keepers of the house shall tremble , or consider without sorrow , that the daughters of musick shall be brought low ; or comment without deep setched sighs upon mans going to his long home , and the mourners going about the streets , to wash them with tears , and sweep them with Rosemary . Origen , after he had chosen , rather facere periculosè quam perpeti turpitèr , to burn Incense to the Heathen gods , then to suffer his body to be defiled by a Blackamore , and the flower of his chastity which he had so long time preserved to be some way blasted , at a Church in Jerusalem , goeth into the Pulpit , openeth the Bible at all adventures , intending to preach upon that Text which he should first light upon , but falling upon that vers . in Psal . 50. But to the wicked , saith God , what hast thou to do , to declare my statutes , or that thou shouldest take my covenants in thy mouth ? ( which contained his suspension ) shutteth his book , speaketh not a word more , but comments upon it with his tears : some thinks having read this Text , in which I find all our capital dooms written , I cannot do better , then follow that Fathers president , and shut up not only my book , but my mouth also , and seal up my lips , and comment upon the coherence with distraction , the parts with passion , the notes with sighs , the periods with groans , and the words with tears ; for alas , as soon as a man cometh into his short booth in this world , which he saluteth with tears , he goeth to his long home , in the next , And the mourners go about the streets . It is lamentable to hear the poor infant which cannot speak , yet , to boad his own misery , and to prophecy of his future condition , and what are the contents of his Prophecy , but lamentations , mournings and woes ? Saint Cyprian accords with Saint Austin in his doleful note , Vit●…e mortalis anxietates , & dolores , & procellas mundi quas ingreditur in exordio statim suo ploratu , vel gemitu rudes animae testatur ; Little Children newly born , take in their first breath with a sigh , and come crying into the world , assoon as they open their eyes they shed tears , to help fill up the Vale of tears , into which they were then brought , and shall be after a short time carried out with a stream of them , running from the eyes of all their friends . And if the Prologue and Epilogue be no better , what shall we judge of the Scenes and Acts of the life of man , they yeeld so deep springs of tears , and such store of arguments against our aboad in this world , that many reading them in the books of Hegesias the Platonick , presently brake the prison of their body , and leaped out of the world into the grave ; others concluded with Silenus , Optimum non nasci , proximum quam primum mori ; That it was simply best never to be born , the next to it to die out of hand , and give the world our salve , and take our vale at once . How-be-it though this might pass for a sage Essay , and a strong line amongst Philosophers , yet we Christians , who know that this present life to all that live godly in Christ Jesus , how full of troubles , cares , and persecutions so ever it be , is but a sad and short Preface to endless Volumnes of joy , an Eves fast on earth to an everlasting feast in Heaven , ought thus to correct the former Apophthegme , Optimum renasci , proximum quam primum mori ; That it is best to be new born , and then ( if it so please God ) after our new birth to be translated with all speed into the new Heaven . But soft we cannot take our degrees in Christs school per saltem , we must keep our Terms , and preform our exercises , both of faith , obedience , and patience : we must not look from the Font , to be presently put into the rivers of pleasures , springing at Gods right hand for evermore . We must take a toylsome journey , and in it often drink of the waters of Marah . We must suffer with Christ , before we reigne with him : We must taste of the bitter cup of his Passion , before we drink new Wine with him in his Kingdome : we must sow in tears here , that we may reap in joy hereafter . Every man goeth , though some set out sooner , some later , and shall arive at his home , but let him look to his way , as the way is he taketh , so shall the home be into which he is received , if he take the way on the right hand , and keep within the paths of Gods commandements , his home shall be the New Jerusalem descending from God , most gloriously shining with streets of gold , gates of pearl , and foundatious of pretious stones , where all tears shall be wiped from his eyes ; but if he take the broad way on the left hand and follow it , his home shall be a dungeon or vault in Hell , where he shall be eternally both mourner and Crops . But to shoot somewhat nearer to the mark : Marriages and Funerals though most different actions , and of a seeming contrary nature , yet are set forth and as it were apparelled with parallel rites , and ceremonies ; our rayments are changed in both , because in both our estate is changed ; Bels are rung , flowers are strowed , and feasts kept in both , and anciently both were celebrated in the night by Torch-light : He that hath but half an eye , may see in the Rituals , of the Ancients , the blazing and sparkling as well of the funeral , as the unptial lights ; and no marvail the shodows meet when the substance concur ; the pictures resemble one the other , when the faces match ; the accessaries are corresponding , where the principals are sutable as here they are ; for in marriage single life dieth , and in death the soul is married to Christ : The couple to be married in ancienter times , first met , and after an enterview and liking of each other , and a contract signed between them , presently departed , the Bride to her Mother , the Bridegroom to his Fathers house till the wedding day , on which the Bridegroom late in the night was brought to his Spouse , and then he took her and inseparably linked himself unto her : Here the couple to be married in man are the body and the soul ; at our birth the contract is made , but after a short enterview and small abode together , the parties are parted , and the body the Bride returneth to her Mothers house the earth , but the soul the Bridegroom to his Fathers house , the Father of spirits in Heaven , as both their guests are set forth in this chapter , verse 7. the dust returns to the earth as it was , and the spirit to God that gave it . But in the evening of the World at that dreadful night , after which the Angel swore there should be no more day or time here : the soul is given by God to the body again , and then the marriage is consummated ; and both for ever fast coupled and wedded for better , for worse , to run an everlasting fortune , and to participate either eternal joyes or torments together . Thus man is brought to his long home ; or as the Seventy and Saint Jerome renders the Hebrew , his house of eternity , and the mourners go about the streets : here is a short reckoning of all mankind , like to that of the Psalmist , who alluding to the name of the two Patriarchs faith , Coll , ADAM ABEL , All men are altogether vanity ; so here upon the foot of the account in Bonaventures casting , all appear wretched and miserable , describitur miseria mortis in morientibus & compatientibus , all are either dead corpses , or sad mourners ; corpses already dead , or mourners for the dead , and their courses , and motions are two . 1 Straight , man goeth , &c. 2 Circular , mourners go about . The dead go directly to the long home , the living fetch a compass and round about : the termini of which their motions shall be the bounds of my discourse at this present . Wherein that you may the better discern my passage from point to point , I will set up six Posts or standings . 1 The Scope . 2 Coherence . 3 Sense . 4 Parts . 5 Doctrine . 6 Vse . The scope will give light to the Coherence , the Coherence to the Sense , the Sense to the Parts , the Parts to the Doctrine , the Doctrine to the Vse . Wherefore I humbly entreat the assistance of Gods Spirit , with the intention of yours ; whil'st in unfolding this rich peece of Arras , I shall point with the finger to . 1 The main Scope . 2 The right Coherence , 3 The litteral Sense . 4 The natural Division . 5 The general Doctrine . 6 The special application of this parcel of holy Scripture . First the Scope . Although all other Canonical books of this old and new Testament were read in the Church ; yet as Gregory Nysscen acutely observes , this book alone is intituled Ecclesiastes , the Preacher , or Church-man ; because this alone in a manner tendeth wholly Ecclesiastical policy , or such a kind of life or conversation as becometh a Preacher , or Church-man . For the prime scope of this book , is to stir up all religious minds to set forth towards Heaven betimes in the morning of our dayes , Chap. 12. verse 1. Remember thy Creatour in the dayes of thy youth ; to enter speedily into a strict course of holiness , which will bring us to eternal happiness , to dedicate to God and his service , the prime in both senses , that is the first and best part of our time . For as in a glass of distilled water the purest and thinnest first runneth out , and nothing but lees and mouther at the last , so it is in our time and age . Optima queque dies miseris mortalibus avi , prima fluit . Our best dayes first run , and our worst at the last : And shall we offer that indignity to the Divine Majesty , as to offer him the Devils leavings ? storem at at is diabolo consecrare , f●…ecem Deo reserv are , to consecrate the top to the Devil , and the bottom to God ; feed the flesh with the flower , and the spirit with the bran ; serve the world with our strength , and our Creatour with our weakness ; give up our lusty and able members as weapons to sin , and our feeble and weak to righteousness . Will God accept the blind , and the lame ; the lean , and the withered for a sacrifice ? How can we remember our Creatour in the dayes of our age , when our memory and all other faculties of the soul are decayed ; How shall we bear Christs yoak , when the Grashoppers is a burthen unto us ? when we are not able to bear our selves , but bow under the sole weight of age ? What delight can we take in Gods service , when care , and fear , and sorrow , and pain , and manifold infirmities and diseases wholly possess the heart , and dead all the vital motions and lively affections thereof ? Old men are a kind of Antipodes to young men ; it is evening with them , when it is morning with these ; it is Autumne in their bodies , when it is Spring in these : the Spring of the year to decrepit old men , is as the Fall ; Summer is winter to them , and Winter death ; it is no pleasure to them to see the Almond-tree flourish , which is the Prognosticatour of the Spring , or the Grashopper leap and sing , the Preludium of Summer ; for they now mind not the Almond-tree , but the Cypress ; nor think of the Grashopper , but of the worm , because they are far on in their way to their long home , and the mourners are already in the streets , marshalling as it were their troops , and setting all in equipage for their funeral ; no dilectable objects affect their dull and dying sences , but are rather grievous unto them , as the Sun and Rain are to old stumps of trees , which make them not spring again , but rot them rather , and dispose them to putrifaction . And so I have past the first , and am come to the second Post or standing . The right Coherence . When they shall be afraid of that which is high , and fear shall be in the way , and the Almond trce shall flourish , and the Grashopper shall be a burthen , and desire shall fail , because man goeth to his long home . If this Consequence be firth , the Coherence must needs be good ; but if this be infirm and lame , that must needs be out of joynt , let us then Consider of the Consequence . Surely Aristotle seemeth to be of another mind , whose observation it is , old men that have their foot on Deaths threshold , would then draw back then leg if they could , & at the very instant of their dissolution are most desirous of the continuance of their life , and seeing the pleasures of sin like the Apples of Tuntales running away from them , they catch at them the more greedily , for wants is the whestone of desire , and experience offereth us many instances of old men , in whom Saint Pauls old man grows young again ; who according to the corruption of nature which Saint Austin bewaileth with tears , malunt libidinem explers quam extingai , they are so far from having no lust or desire of pleasures , as being cloyed therewith , that they are more insatiable in them then in youth ; the flesh in them like the Peacocks , 〈◊〉 coct a recrudescit , which after it is sod , in time will grow raw again , so in them after mortification by diseases and age , it reviveth . Sophocles the Heathen Poet might pass for a Saint in comparison of them , for he thanked God , that in his old age he was free from his most Imperious Mistris , lust : these men on the contrary , desir 〈◊〉 inthral themselves again in youthly pleasures , and concupiscence in them is kindled even by the defect of fewel ; it vexeth them that their sins for sake them ; that through the impotency of their limbs and faculties , they cannot run into the like excess as in former times : their few dayes before death ; are like Shrovetide Before Lent , they take their fill of flesh and fleshly desires , because they suppose that for ever after , they must fast from them . Thus they spur on their jadish flesh now unable to ran her for met Stages , saying ; let us crown our selves with Rose-buds , for they will presently wither , let us eat and drink , for to morrow we shall die . To reconcile the seeming difference between the miracle of humane wisdome , Aristotle ; and the Oracle of divine , Solomon , two distinctions may be made use of . Of old Age. 1 In the entry , when it is vigorous . 2 In the exit , when it is decrepit , et ne ad mala quidem bona . Of old Men. 1 As they ought to be . 2 As they are . When Euripides was taxed as too great a favourer of the semale Sex , because in all his Tragedies he brought in vertuous women , and fitted them with good parts to Act ; whereas Sophocles , and other Poets of that Age , brought lewd and immodest women upon the Stage , and put odious parts upon them ; he made this Apology for himself : others faith he , in their Poems set forth women as they are , but I , such as they should be : Solomom words are capable of a like construction , desire faileth because man goeth to his long home : that is , it doth in the best , and should in all ; for what a preposterous thing were it , for a man that hath one foot already in the grave , and is drawing the other after , to desire to cut a cross caper , and dance the morice ? or for him that is neer his eternal Mansion house , to hanker by the way , and feast and revel it in an Inn. Moreover , Solomon here speaketh of a B●…rzillai , who hath no taste of his meat , no sence of delight ; no use , in a manner , of sense , to whom dainties are no dainties , because he cannot taste them ; musick is no musick , because he cannot hear it ; sweet odours are no sweet odours ; because he cannot small them ; precious stones are no precious stones , because he cannot value them ; the fairest becaues are no beauties , because he cannot discern them : In a word , he speaketh of an old man in whom all carnal lusts are either quite extinct , or happily exchanged into spiritual , or swallowed up with sorrow and fear of death , and a horrible apprension of judgment . And so I come to the third Stage , which is the litteral sence and genuine interpretation of the words . As in Origen his Hexapla , every word almost had an Asterisk , or star upon it ; so there needs a star or some other light to be put upon every word of this Text , for there is a mist of obscurity upon each of them , and a man may well miss his way , if he know not exactly , who is here the man ? what 's meant by his going , or gate ? where is his long home ? and whence are these Mourners ? First , whether man be taken Collectivè , for the whole kind , or Species , as the Logicians speak ; or Distributivè for every man in particular , we shall seem to be at a loss . Man taken Collectivè , stirs not a foot to his long home ; for Philosophy reprieveth universal natures from death , or dissolution : and true it is , though single men every day die , yet mankind dieth not : If man be taken Distributivè , for all particular men of what rank or quality soever , we shall have much to do to distinguish the men in the former part of the Text , from the mourners in the latter . If all are attended with mourners to their funeral , then mourners themselves must have mourners ; and so either the train will be infinite , or the lag will be destitute of mourners . Secondly , why useth he this phrase of going , if it import death , sith some expect death and move not at all towards it ; some run to it , to some it is sent ; some leap into it , as Cleombrotus ; some ride to it in state , as Antioches Epiphanes ; some are tumbled down into it , as S. Purius , Melicus , some are dragged to it , as Seinus ? In a word , when death surprizeth most men , and that in all postures of the body ; why is dying here called going ? man goeth . Thirdly , where is this long home ? in Heaven , or in earth , Purgatory , or Hell ? If we speak of Heaven , or Hell , the Epithet long fals short , for they are eternal habitations : of Purgatory , or the grave ( suppose there were any Purgatory ) yet neither of them may be properly termed a long home , fith neither the body stayes long in the one , nor the soul in the other . Fourthly , whence are these mourners ? if they are mercenary and bired from home , they are no true mourners ; if they are true mourners , they keep their Closets , they gad not about the streets , they shut themselves long at home for their friends that are gone to their long home . To dispel all this mist of obscurity , and set a light upon each of the material words of the Text. I answer , To the first Qnerie , that a man is here to be taken , neither Collectivè , for all mankind in a lump , nor Distributivè for ever particular man without exception , but indefinite , or communiter ; for man in the ordinary course or tract ; for you shall hardly find a man that hath no friend to drop a tear into his Grave . As for the last men that shall stand upon the earth , and shall be alive at Christs coming ; they shall indeed pass by death properly , yet they shall die after a sort , by passing from a mortal estate , to an immortal ; and if their long home be Heaven , they shall need no mourners ; If hell , they shall want none to bear them company ; for at Christ second coming , all kindreds of the earth shall mourn before him . I answer , To the second , that going here is not taken pro motu progressive , in special , as walking , or running , but in general , for passing to another world which way soever , whether we make our way , or it be made for us ; whether we go to death , or death come to us ; nay whether we stir , or lie still ; whether we are found of foot , or lame ; never had feet , or have lost them , we go this way of all flesh , as I shall shew hereafter . I answer , To the third , that by long home , according to the Chaldee Paraphrase , is here meant the grave , or the place where our bodies , or ( to speake more properly ) our remains are bestowed and abide till the time of the restitution of all things ; the Original is Beth gnolemo , which S. Jerome renders domum et ern it at is sue , because from thence ( as Lyra noteth ) he never returneth to live here ; or the house of his hidden time , to wit , where he lyeth hid in his Coffin , and no eye seeth him : whereunto holy Job alluding faith , Chap. 14.10 . Man dieth and wasteth away , and giveth up the ghost , and where is he ? or domus mundi sui , ( as Caietan will have it ) the house of his world , meaning the world of the dead ; or domus seculi sui , the house of his generation ( as Pagnine , Montanus and Tremelius will express it ) the place where all meet who lived together , the randevouze of all our deceased friends , allies and kindred even as far as Adam : this home may be called a long gome , in comparison of our short homes from which we remove dayly , these houses we change at pleasure , that we cannot ; there our flesh , or our bones , or at least our ashes or dust shall be kept in some place of the earth or sea , till the Heavens shall be no more , Job 14.12 . I answer , To the fourth , that by mourners are here meant all that attend the corpses to the funeral , whether they mourn in truth , or for fashion ; and they are said here to go about the streets , either for the reason alledged by Bonaventure , quia predolore quiescere nequiunt , because they cannot rest for hearts grief and sorrow , or they go about the streets to call campany to the funeral ; or because they fetch their compass , that they might make a more solemn procession to the Church , or Sepulchre . Among the Romans , the friends of the deceased hired certain women whom they called preficas , to lament over their dead : for the most part among the Jewes this sad task was put upon widdows , or they took it upon themselves , as the words of the Prophet imply , and there were no widdows to make lamentation ; and of the Evangelist also , Acts 9.39 . and the widdows stood by weeping for Dorcas ; and indeed widdows are very proper for this imployment : When a Pot of water is full to the brim , a little motion makes it run over . Widdows , that are widdows indeed , and have lost in their Husbands all the joy and comfort of their life , have their eyes brim full of tears , and therefore most easily they overflow , viduae optime deflent viduas , Widdows are the fittestto bemoan widdows ; and what is the body void of the soul , but a widdow deprived of her loving mate ? these widdows went about the streets weeping and howling , to awake the living out of their dead sleep of security and to ring in their ears that lesson of the Prophet ; all flesh is grass , and the glory of it as the flower of the field . As in a great Clock , when the Index pointeth to the hour , the wheels move , the Clock strikes , and there is a great noise , till the plummets or weights touch the earth , so saith Filius Fabri in the same , when the Index pointeth to the last hour of a rich man ; the Bell rings , and there is a hideous and fearful noise of singers and mourners , and this continueth till the weight , to wit , the weighty corpses of the dead toucheth the ground , and is put into the earth ; after which the tumult ceaseth , and the loud musick is turned into soft and solemn , the Lidian , into Dorrick , and the shallow channels of tears , which made such a noise , shall run into the depth of silent sorrow , or Mare mortuum . And so I come to the fourth Stage . The natural division of the Text. There are but there things appertaining to man here . 1 Life . 2 Death . 3 Burial . And see they are all three in the Text. 1. Man goeth , there is his life . 2. To his long home , there is his Death . 3. And the Mourners go about the streets , there is his burial , described by pariphrasis . And so I am upon the fifth stage . The Doctrine , Mans life is a voyage , his death the term or period of this voyage , his Grave his home , and Mourners his attendance ; you may observe a kind of sequence in these observations in the Concatination of them ; the first linck draws the second , the second the third , the the third the fourth ; if our life be a pilgrimage , our death must needs be the term and our arival at our Country , if Death be our arival , the Grave must needs be the house for our bodies , if the Grave be our house , what fit attendance there but mourners ? Our life is a pilgrimage , so it is termed by Jacob , Gen. 47.9 . the dayes of the years of my pilgrimage are 130. years ; And by David . Psal . 119.54 . Thy statutes have been my songs in the house of my pilgrimage ; and we are all pilgrims and strangers , 1 Pet. 2.11 . and our fathers were no better ; Psal . 39.10 . I am a stranger , and sojourner , as all my fathers were , Vita est via , & omnes Christianus viator . Our life is a way , and every man living in this world a passenger . A direct motion , and that continuate , & uninterrupted from the cradle to the coffin , from the womb to the tomb , is the way of all flesh , away in which children walk , before they can go , and old men crawl , when they cannot now go ; Infants who never had the use of their limbs , and impotent old who have lost them , yet run this race , where in though some make a longer line , and others a shorter , yet all finish their course : a strange race , wherein though a man stand still or sleep , yet he advanceth forward , and gaineth ground ; and he goeth so much the faster , by how much he is the weaker , for the less vigorous , the more speedily he tends to his long and last home : the hour-glass is running , whether the preacher proceeds , or marks a pawse ; and the ship is sayling whither it is bound , when we sleep in our cabine : so whether we wake or sleep , move or rest , be busie or idle , mind it , or mind it not , we walk on toward our long home . That which Saint Paul spake in a moral , or divine sense , Seneca makes good in a natural ; We die daily , for every day , nay every hour , we lose some part of our life ; as our years increase , so our time decreaseth ; for the more years , months , dayes , or hours that we have lived , the less we have to live : the glass is running , not only when the last sand drops out , but all the while : so we are expiring and dying , from the running of the first sand in the hour-glass of our life , to the last , from the moment we receive breath , to the moment that we breath out our last gasp . Thus the man in my text goeth , or rather runneth still in his natural course , that is , every man , for the word in the original is Adam , in whom we all die , who is so termed from Adama , the earth , not that more solid part of the earth , but the brittlest of all , red earth , sand , or dust , Pulvis es in pulverem ivis , Of dust thou art made , and dust shall be made of thee . Now if there be any living upon earth , who hath none of this earth in him , let him balk the way of all flesh ; but if the earth be an ingredient , nay , a predominant in his composition , then assure himself his resolution shall be into it , for the Dust will return to the earth as it was ver . 7. Plato conceived the celestial bodies to be made , as it were , of the flower and purest of the elements , but the sublunary , and terrestial of the bran and lees . ( Beloved ) we are made of dregs , and our mother , is muther , consin-germain to corruption once removed , all men are either young or old ; the difference between them is no more , then we find in the translations of my Text ; the old man , it , the young man , ibit , the one is now going , the other shall go to his long home ; the one may die soon , the other cannot live long ; If he die naturally , he keepeth his own pace , and goeth of himself ; if he die by violence , he is driven forward , and mending his pace , sooner ariveth at his long home . But as there is a natural body , and a spiritual body ; an earthly Adam , and a heavenly ; so there is a natural course of man , of which I have finished my discourse ; and a spiritual , of which I am yet to begin : As the natural life , so the Christian is a progress in which we ought not to stay , but to advance , still proceeding from grace to grace , and vertue to vertue ; If we ever look to shine as the Sun in the kingdome of the Father , we must not be like Joshus his Sun that stood still ; or Hezekia's that went back ten degrees ; but like Davids , which like a gyant runs his course , and never ceaseth ; I need not direct any man in his natural course from life to death , every man knows it , and whether he knows it or no , he shall accomplish it , the spiritual course is more considerable , which is , it inner arium ad deum , a Journal to eternity , a progress from earth to heaven ; this progress a man begins at his regeneration , and in part endeth in his dissolution by Death , but wholly and fully after his Resurrection ; the way here is Christ ; the viaticum , the blessed Sacraments ; the light the Scriptures ; the guides , the ministers of the Word ; the theeves that lye in wait to rob us of our spiritual treasure , the devils ; our convoy the Angels ; our stages seseveral vertues and degrees of perfection , the City to which we bend our course , Jerusalem that is above , wherein are many Mansions , or eternal houses . And thus as before the old man , so now the new man goeth to his long and eternal home , without any resting place between , at which all the ordinary sort of the Romanists must bait , though little for their ease , cooling or refreshing , for it is in a hot-house ; nay , a house all on fire ; nay all of fire , and that as hot as hell ; I mean Purgatory , wherewith if Solomon had been acquainted , he would have changed this motto of mortality , and not have said , man goeth to his eternal home ; but to his purging bath , and the Friers go about the streets singing Masses and Dirges for his soul ; assuredly if the souls of those that die under the Gospel need a sacrifice to deliver them from the torment of a temporary hell , or Purgatory fire , the souls of them that died under the Law much more needed it ; why then did Moses appoint none for them ? why did none of the inspired Prophets pray for the release of their souls ? Solomon if there had been such a stop in the mid-way , would have made a pause in his speech , and not said immediately man goeth , In domum eternit at is su●…e , into his everlasting home , as the Seventy , and the vulgar Latine , ( which no Papist upon pain of a curse , can reject , render the Hebrew Beth gnolomo . Purgatory is no such home ; therefore Gregory of Neocesarca , and Cyprian so expound this Text , that they quite leave out this imaginary fire kindled in the paper walls of Purgatory . Gregory faith , the good man marcheth out joyfully towards his eternal house , but the wicked draws back and bedews the threshold with tears , and fills all with lamentations : and that we may know when a man taketh possession of his eternal home , Saint Cyprian tels us it is upon the expiring of our lease in the poor tenement of our body . If there be a Purgatory for Souls after this life , why not for bodies also which need as much purging as souls ? if such a place be to be found , we are certainly like to hear of it from Philosophy or Divinity , and may discover it either in the map of the World , or in the type of Heaven , the holy Scripture . Nature gives us no notice of any such place ; in Scripture we find indeed a Purgatory , but it is either in the laver of our regeneration , or in the blood of our redemption , for so we read , 1 John 1.7 . The blood of Jesus Christ cleanseth , or purgeth us from all sins ; if from all sins , then none are left to be burned out with Purgatory fire . The Philosophers indeed describe a fire in the night , which they call ignis fatuus , or the fools fire , because it leads fools out of their way , whereby they often fall into boggs , or theeves hands ; is not this Romish Purgatory , that ignis fatuus , that leads fools in the night of errour out of their right way , whereby they truly fall into theeves hands ? I mean the Monks and Friers , Priests , and Jesuits , who though they can purge neither the bodies , nor the souls of the deceased , yet they can the purses of the living , by these fire-works of their wit. But I list not to dwell any longer in Purgatory , because there is no such real place , either in the world , or out of it . I am now come , though long first , to mans long home , which cannot be described in a short time , and therefore I leap into my last stage , which as you may remember was ; The Application of the Text to this sad occasion . As a contrary order is used in a compositive method , to that which is taken in a resolutive , so I must now use in the Application of my Text , a method direct contrary to that which I followed in my Explication : for therein first I shewed you how the natural man goeth to his long , and the Spiritual to his eternal home ; and after how , and why , and what sort of Mourners went about the streets lamenitng the deceased ; but now I am first to speak of the Mourners , who have already finished their circular motion , and then of the direct motion of the Man , the man of quality , the man of worth , the man of estate and credit , who is already arived at his long Lete , and now entring into his long home . Touching the Mourners I cannot but take notice of their number and quality ; the number is great we see , yet we see not all who yet are the true Mourners , pouring out their souls to God with tears in their private closets . Illa dolet verè , quae sine teste dolet . Her portion of sorrow like Benjamins , is five times more than any others , whose loss of a Husband , and such a Husband is invaluable . Secondly , the quality of the Mourners is not slightly to be passed by , debetur iis religiosa mora ; for , not only great store of the Gentry and Commons , but some also of the Nobility , the chief Officers of the Crown , and Peeres of the Realme ; not Religion only and learning , but Honour and Justice also hath put on Blacks for him , thereby testifying to all men their joynt-respect to him , and miss of him . And if any prompted by Judas shall object against this Solemnity and prolixe ceremony , ut quid perdetio ista ? To what serves this wast ? might not the money have been better expended in charitable Alms , to the relief of very many poor . I answer in the words of our Saviour , Hac oportet facere , & illa non omittere ; Those works of charity they spake of , ought to be done : and these of decent Rites and ceremonies not to be left undone : the rule of the Apostle , Let all things be done decently and in order , is a warrant as well for the due Exequies of the dead , as Obsequies of the living : if all things must be done decently , and in order , in the State and Common-wealth , much more in the Church , whose emblem is , Acies ordinata , an Army marshalled in excellent order , with Banners displayed ; and if all things in the Church must be so carried , then Funerals as well as Nuptialls , Burials as well as Christnings ; and if so , then ought they to be celebrated not after the preposterous manner of some in the night as works of darkness : but in the day as works of Piety , in honour of them who have received the inheritance of Saints in light , not penuriously and basely , but nobly and liberally ; where the quality of the dead requireth it , and the estate will bear it . Howbeit I confess , that as Magnificence is alwayes a vertue , so prodigallity is a vice ; and one of those master-vices which hath gotten a great head in his Kingdome , and a Garland upon it . Yet to do the dead right , though luxury be guilty of the death of many : yet the dead are no way guilty of this superfluity , they neither order it , nor are sensible of it ; neither is the prodigallity ( under the weighty burden whereof the Land groaneth ) so much seen in black cloaths , as in Silks and Velvets , cloth of Gold and Tissue ; not in Jet as in Pearl , and precious stones ; not in building Marble Sepulchers for the dead , as Marble houses for the living ; not in armory , as in luxury ; not in pendants , as in attendants ; not in Funerals , as in Nuptials , Masks and Pageants , Court entertainments , and City feasts , at which if Vitellius or Apicius were bidden , they would condemn themselves for too much frugality . What Seneca spake of time , solus temporis prodigi sumus , cujus unius honest a est avaritia , we arelavish of our time , of which covetousness is only commendable ; we may invert , and with truth confess , we are frugal for the most part in those things ( I mean the service of the living God , and offices of piety to the dead ) wherein not only bounty , but magnificence also is most commendable . If any be otherwayes minded , and repine and grudge at this last honour to the dead , and comfort to the living ; I shall use no other reproof of him at this present , then a like to that of Constantine recorded in Eusebius , Go to Acesias who art so precise , and holdest none worthy to keep pace with thee , fac scalam , & ascende solus in coelum , Make a ladder , and climb up alone upon it to Heaven . So let these men make them a Bere like the new-found Chariots in the Low-countreys , that run of themselves without a driver , and let them be carried alone in it to their long home ; Let no Mourners follow them , nor eye pitty them , or shed tear for them . Nec enim lex justior ulla est . But let them who have lived in credit die in honour ; let them who in their life time did many good offices to the dead , after they are dead receive the like offices from the living . Out of which number , envy it self cannot exempt our deceased brother . Of whose natural parts perfected by Art and learning , and his Morral much improved by grace . I shall say nothing by way of amplification but this , that nothing can be said of them by way of amplification . All rhetorical exaggeration will prove a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diminution of them . in sum , he was a most provident houshoulder , loving husband , indulgent father , kind landlord , and liberal patron . so kind a landlord , that when his tennants were behind with him , he was so far from suing them , or putting them to trouble to extort his due from them ; that instead of receiving from them , he lent great sums unto them ; by the good employment whereof they were enabled to recover themselves and pay him . So liberal a Patron he was , that he not only freely bestowed all the Benefices that fell in his gift , but was also at all the charge of institution , induction , composition , first-fruits , and whatsoever burthen fell upon the Incumbent : Such patterns of Patrons , we may rather wish then hope for after him ; what shall I need to add more concerning him , whose birth was illustrious , his education liberal , his Patromony great , his Matches sutable , his life exemplary , and his death comfortable ? Single vertues we meet with in many , but such combinations as were in him , such affability in such gravity , such humility in such eminency , such patience in such trials , such temperance and moderation in such abundance , as we have just cause to bless God for in him , so we have great cause to pray for in others of his Rank . In his tender years he was set as a choice Plant in the famous Nursey of good learning and Religion , the University of Oxford , where living as a Commoner in Corpus Christi Colledge , under the care and tuition of Doctor Sebastian Wenfield ; he very much thrived and grew above his equalls both in grace and in knowledge , gaining to himself as much love , as learning . After he was removed from thence , he fell into very great troubles , as well before as after the death of his Father , but the Lord delivered him out of all : These crosses and afflictions served but as Files to brighten those gifts and graces in him , which shined afterwards most brightly in his more setled estate , and eminent employments , being chosen Deputy Lievetenant in Wiltshire ; Commissioner in three Shires , Four times High-Sheriff , and often Knight for the Shire in Parliament ; in all which places of important negotiations and great trust , he so carried himself , that all men might see in all his actions , he had a special eye to the Motto in his Escouchion , Jeay bonne cause , for with Mary he alwayes chose the good part , and stood up for the truth , which he confirmed with his last breath . You have heard what he was in publick , but what was he in private ? we have seen him in the Sun , how demeaned he himself in the shade ? True , Religion is like the precious stone Garamantites , which casteth no great lustre outwardly , but semper intus habeat aureas guttus : but we may discern as it were golden drops within . Three of these after I have presented to your view , I will then set free your patience , and give your sorrow full scope to vent it self in tears . The first of these was tenderness of conscience , which is one of the most infallible tokens and marks of the Child of God ; so tender was he , that he would undertake no business before he was fully perswaded of the lawfulness thereof , both by clear texts of Scripture , and the approbation of most learned and conscientious Divines ; he made scruple , not only of committing the least known sin , but of imbarking into any action which was questionable among those that love the truth in sincerity . And therefore , although God blessed him with great wealth , and store of coyn , yet he never put it to Usury or Intrest thereby to increase it , for he held the tolleration of the Law in this Kingdome to be no sufficient warrant for any violation of the divine Law , the destinctions lately coyned , of toothless and biting Usury he no way allowed , judging truly , that all Usury according to the Hebrew Etymology , is biting , and hath not only teeth , but Adders teeth envenomed ; for all Usury if it bite not our Brother as per accidens sometimes it may not , yet it biteth the conscience of all such who have any remorse of sin . The second aurea gutta , was Christian compassion , whereby he took to heart the afflictious of Joseph , and misery of Lazarus , whose fores he cured with the most precious balsamum he could buy for his money . What Pliny writeth ( lib. 32. c. 8. Attalus usus est Thynni recentiores adipe ad ulcera ) on the Fish in Latin Thynuus , that it is a soveraign remedy against many diseases , and cureth all kind of ulcers , was truly verified in him ; for he furnished himself with the best cordials and the rarest medicinal receipts ; and when he heard of any poor , sick , or hurt ; he not onely sent them money , but Bezar , and balsamum , thinking nothing could cost him too dear , whereby he might save the life , or recover the health of the poorest member of Christ Jesus . In the years of death and sickness , he sent provision to all the Parishes about him , and thrice a week relieved a hundred at least at his gate : neither did his compassion die with him , for in his Will and Testament confirmed by him the day before his Death , he bequeathed divers Legacies to the poor , whereof these following came to my notice . To Saint Margarets in Westminster , 10. pound . To Kempsford , 60. pound . To Cosley , 60. pound . To Froome , and the Woodlands , 100. pound . To Warmester , 100. pound . To Deverill , and Mounten , 100. pound . The last aurea gutta , which I shall present to your view at this time , was his servency of zeal for the truth of the Gospel ; in all the Benefices which he bestowed , he took special care to make choice of men sound in the Faith , no way warping either to Popish superstition , or schismatical seperation : as he made greatest accompt of those Ministers of the Gospel , who were servent in spirit , zealous for the truth ; so he hated none more then temporizers , and luke-warm Loadiceans : he seldome spake of any Romanist without expressing a great detestation of their idolatry , and superstition : the night before he changed this life for a better , after an humble confession of his sins in general , and a particular profession of the Articles of his belief , in which he had lived , and now was resolved to die , he added , I renounce all Popish superstition , all mans merits , trusting only upon the merits of the Death and passion of my Saviour ; and whosoever trusteth on any other , shall find when he is dying , if not before , that he leaneth upon broken reeds . Here after the benediction of his Wife and Children , being required by me to ease his mind ; and declare , if any thing lay heavy upon his conscience ; he answered , nothing he thanked God ; yet like an obedient child of his Mother , the Church of England , both heartily desired , and received her absolution : and now professing that he was most willing to leave the world ; he besought all to pray for him ; and himself prayed most fervently , that God would enable him patiently to abide his good will and pleasure , and to go through this last and greatest work of faith and patience : and the pangs of Death soon after coming upon him , he fixed his eyes on Heaven from whence came his help , and to the last gasp , lifted up his hand , as it were , to lay hold on that Crown of righteousness , which Christ reacheth out to all his children , who hold out the good fight of Faith to the end , and conquer in the end ; Which crown of righteousness , the Lord who hath purchased with his blood , after we have finished likewise our courses , of his infinite bounty bestow upon us all . Cui , &c. TEMPVS PVTATIONIS : OR THE RIPE ALMOND GATHERED . ASERMON Appointed to be Preached at the Funerals of the Right Honourable , the Earle of EXETER , in the Abbie Church at Westminster . SERMON XLII . GEN. 15.15 . And thou shalt go to thy Fathers in peace , thou shalt be buried in a good old Age. IT was the manner of the Egyptians and Greeks to embalm the dead bodies of great Personages , and anoint them all over with Honey , which kept them a long time from corrupting and putrifying in their Sepulchres . Thus the Macedonians preserved the Corps of Alexander ( as some Historians report ) above a hundred years from rotting in his Coffin . But Gemistus Phleton being to perform a like Rite to Agesilaus , for want of Honey laid his Corps in Wax made of Honey-combs . I am sorry I am at this time to give the Motto to this Emblem . A person of quality , a person of wealth , a person of noble birth , a person of Honour , a person of fame and renown , whose soul is already bound up in the bundle of life , is now to be brought with Honour to his long home ; and though not his Body , yet his Name to be Embalmed , and preserved as it were in Honey , in the sweet Commemoration of his Vertues : and the first Standard-bearer of Religion under his Majesty , and the great Master of these sacred Rites and Ceremonies was designed to do this office , and he richly provided for it ; of whom I may truly say as Homer of Nestor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cujus ex ore melle dulcior fluebat oratio . But sith it hath pleased the Divine Providence , whose footsteps are not known , to take away for a time the use of his feet , who should at this time have stood on this holy Mount. Bounden duty and service hath laid upon me Genistus Phletons task ; and I am constrained as he was in-opia mellis cera mortuum circùm linere , to use Wax for want of Honey , and vulgar oyle in stead of precious balm : my best Apology is , that I prayed heartily with Moses , that God would send the message ( I am to deliver ) by him by whom he should send : But he will make choyce of his own instruments , and sometimes of set purpose he will make use of the weak and ignoble , the more to shew his power through the infirmity , and glory through the ignobleness of the means . The walls of Jericho shall fall with a noise only , and this noise shall not be the shril and sweet sound of silver Trumpets , but the harsh and hollow sound of Rams horns ; and even from this disappointing of the chief actor in this mournful Scene , and taking a Novice in his room , you may gather this flower as it were by the way , and strew it with others upon the Hearse , that we cannot resolve , or certainly build upon any thing in this World ; we are sure of nothing , not so much as of the Tomb , we shall be laid in , not of our winding-sheet , not of our grave-cloaths , not of our Mourners , not of our Preacher : We are not sure of our Tombe-stone , for when Joseph of Arimathea hewed out a Tombe-stone out of the Rock , he intended it for himself ; yet was he not laid there , but our Saviour in it : We are not sure of our grave-cloaths , and winding-sheet ; for Heliogobalus the Emperour provided himself of rich furniture in this kind ; and moreover , in case he should come to a violent end , to be forced to make away himself , he kept by him golden setters , and silken ropes , and made a Bath of Rose-water to drown himself in , yet none of all these were made use of at his miserable death and ignominious burial in a laystal . Nay , a man is not sure that his skin shall cover his flesh , for Zisca his skin was plucked off after his death , and a Drum made of it . Lastly , a man is not sure of his Bearers or Mourners , nor the Preacher who shall make his Funeral Sermon , as you learn to your costs this day . For that excessive speech of Saint Jerome , abusing himself in comparison of Roffinus will prove defective , in expressing the difference between him whom you hear , and whom you should hear . I shall think my self happy if I can but tread in any of his steps , or imprint , but one of his notes in your heart . Which that I may do the better , I have borrowed his characters , I mean the words of that Text which he chose , as best befitting this occasion , wherein we see that performed to one of the sons of Abraham , which was long ago promised to the Father of the faithful , that he should go to his Fathers in peace , and be buried in a good old age . The hand of a dead man stroaking the part , cures the Tympany , and certainly the consideration of death , is a present means to cure the swelling of pride in any ; for in this life many things make odds between men and women ; as birth , education , wealth , alliance and honour : but Death makes all even , respice Sepulchra , faith Saint Austin , Survey mens graves , and tell me then who is beautiful , and who is deformed : all there have hollow eyes , flat noses , and gastly looks ; Nireus and The sirtes cannot be there distinguished : tell me who is rich , and who is poor ; all there wear the same weed , their winding-sheet : Tell me , who is noble , and who is base and ignoble , the worms claim kindred of all : tell me , who is well housed , and who ill , all there are bestowed in dark and dankish rooms under ground . If this will not satisfie you take a sive and sift the dust and ashes of all men , and shew me which is which . I grant there is some difference in dust : there is powder of Diamonds , there is gold dust , and brass pin-dust , and saw-dust , and common dust ; the powder of Diamonds resembles the remains of Princes ; gold dust , the remains of Noble-men ; pin-dust , the remains of the Trades-man ; saw-dust , the remains of the day-laybourer , and common dust , the reremains of the vulgar , which have no quality or profession to distinguish them ; yet all is but dust . At a game of Chesse , we see Kings and Queens , and Bishops , and Knights upon the board , and they have their several walks , and contest one with the other in points of State and honour : but when the game is done all together with the Pawns are shuffled in one bag ; in like manner in this life men appear in different garbes , and take divers courses , some are Kings , some are Officers , some Bishops , some Knights , some of other ranks and orders . But when this life like a game is done , which is sometimes sooner , sometimes later , all are shuffled together with the many or vulgar sort of people , and lie in darkness and obscurity till the last man is born upon the earth , but after that , Erunt ipsis quoque fata sepulchres . the Grave which hath swallowed up all the sons of Adam , shall be swallowed up it self into victory . Till then we shall all go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in our several rank and order , take our last walk , the way of all flesh ; and it is happy if we go it as Abraham did here in peace , and a special blessing , if we be gathered as he was to his Fathers in the Autumne of a good old age . In which words we have two Acts of a Tragedy , the former acted upon his Stage , thou shalt go to thy Fathers , the latter under the scaffold , and be buried in a good old age . None die better then they , who have life in their hope : and none live better than they , who have death in their mind and thought ; especially if it be in the time of their health , and bloom of their beauty , and pride of their youth , and top of their earthly happiness . For this cause Joseph of Arimathes , is supposed by many , to have set his Sepulchre in his Garden , as it were to sawce his sweetest pleasures , with the sad thoughts of his Funeral : and John surnamed the Almoner began his Sepulchre , on the day he was Consecrated Patriark of Alexandria : and it was the manner of the ancient Emperours at their Coronation feast , to have several sorts of Marble shewed them , to the end , that they might choose one of them for their Tomb-stone ; and agreeable hereunto the interlineary gloss yeeldeth a reason why God commanded that the oyle wherewith the Kings were annoynted , should be compounded with Cinnamon , and other spices , quod sit cinericii coloris , because it is of the colour of Ashes , or rather such mould as is digged out of Graves , to put them in mind that very day in which they were made Gods upon earth , that they should die like men . In which regard we have great cause to Bless the providence of our heavenly Father , who in the midst of our Marriage feasts , and many occasions of mirth and joy , presents us with such sad spectacles , as here we see ; to the end we should not exceed in our mirth , or too far set our heart upon the pleasures and comforts of this life , which like sticks under a pot after a blaze fall suddenly into ashes . Let us learn from all the changes and chances of this mortal life , not to sing a requiem to our souls here , with the fool in the Gospel , because we have wealth laid up for us , for many years , for if our riches take not their wings , and fly away from us , we shall be taken away from them , we shall be arrested by Gods Bayliff , Death , and then we must go . But thou shalt go . Our observations from this Scripture ariseth from two springs , 1. The manner . 2. The matter . The former divides it self into two Rivelets , the latter into three : In the former , to wit , the manner I observe , 1. That these words were spoken to Abraham in a Dream , ( when the Sun was going down a heavy sleep fell upon him . ) 2. That they were spoken by way of Gracious promise . In the latter , to wit , the matter I observe three blessings bestowed upon Abraham . 1. A comfortable death , Thou shalt go in peace . 2. An honourable burial , and be buried with thy Fathers . 3. A seasonable time for both , in a good old age . First , of the manner . When the Sun was setting , a deep sleep and dreadful darkness fell upon Abraham , and God shewed him in a dream , the misery and thraldome of his postetity in Egypt : Know of a surety , that thy seed shall be a stranger in a land that is not theirs , and shall serve them , and they shall afflict them 400. years , vers 13. and lest at the sight hereof his heart should utterly have failed him , and his bowels dryed up within him like a pot-sheard ; God cleareth the skie which was clouded with a smoak of a fiery furnass , vers . 17. and cheareth his heart , reviving him with a promise of safety , and peace for himself , and of deliverance of his posterity also out of their grievous servitude , after a certain period of years allotted for the promise of the growth and ripeness of the Amorites sins . For dreams in general , the great Secretary of Nature discovereth unto us , that the Dreams of good men , are better than the Dreams of bad ; and he will have his foelix or happy man , to have a singular priviledge above other men , even in his sleep . And doubtless , as a good conscience is a full feast in the day , so it is a light banquet in the night ; for better thoughts , and phantesies in the day , beget better dreams in the night : as the brighter colours in the Window , when the Sun shineth cast clearer species intentionales , or reflections from them on the Wall. God is with his children , as well in the night , as in the day , and he imparts his counsels , and discloseth his secrets , as well by dreams in the one , as by visions in the other . That prophesie of Joel , I will pour out my spirit upon all flesh , and your young men shall see visions , and your old men shall dream dreams , though it were fulfilled in the day of Penticost , ( as Saint Peter instructeth us ) yet ought it not to be restrained to that day , or the Apostles time only . For it hath been verified in all after-ages , and holdeth still for profitable , and comfortable irradiations of Gods Spirit upon the soul , by day and night , though not for supernatural and prophetical revelations , or not so frequent : Dreams therefore as they are not with the Eastern people supertitiously to be observed ; so neither are they utterly to be neglected , as idle and vain nocturnal phantasies ; The Poet could say : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jupiter sends Dreams , and Ariflotle dreamed not , when he wrote his exact discourse of Divination by dreams ; nor Artemidorus when he published his curious tract , intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judgment of Dreams , for the experience of all times proveth , that the Dreams of many men , especially a little before their death , have been very considerable : When the window , of the senses are shut , the soul hath best leisure to look into her self : and after sickness hath battered down the walls of the dark prison of the body , in which she was close kept , more light breaks in upon her , and she seeth farther off then she could before ; and this is the meaning of the Platonicks , in that their Apophthegme , anima promonet in morte , the soul looks out , as it were neer death : For this particular in my Text , God is gracious to many of his children now adayes by Dreams , or otherwayes to give them notice of their departure hence . To some he maketh known the year , to some the moneth , to some the very day and hour , when they shall go the way of all flesh . And as here he fore-shewed Abraham his departure from hence , per viam lecteum , by the milky way , as it were , that is by a sweet and pleasant passage of a natural death in the autumn of his life : so also in a Dream he represented to Saint Polycarpe , and Saint Cyprian , their passage , per viam sanguineam , The bloody way of martyrdome . Policrape not many moneths before he was sacrificed for a whole burnt-offering to God , dreamed that his bed was all on fire under him : and Saint Cyprian saw in a Dream the Proconsul-give order to the Clerk of the Assizes , to write down his sentence ( which was to have his head cut off with a Sword ) which when the Clerk by signs made known to Saint Cyprian , the godly Bishop earnestly desired a little delay of the execution , that he might set his house in order ; and the Clerk answered him in his dream , that his petition was granted , and so it sell out accordingly , that that day 〈…〉 Dream ) this Saint of God closing first his own eyes , 〈…〉 ceived a glorious crown of martyrdome in heaven . The second thing I observed in the manner was , that these 〈…〉 way of promise to Abraham , whence Galvin rightly 〈…〉 life , was a favour of God unto him , not the purchase of his own merits , 〈…〉 the fruit of his own care , for although speaking in ordine 〈…〉 a man may be said by the observation of physick rules , to prolong his dayes upon 〈…〉 did who was otherwise a man of a very crazie body , and could not 〈…〉 have held out half so long : yet if we speak simply 〈…〉 that as no man can by his care add a cubit to his stature , nor an hour 〈…〉 the period set by God before all time ; for my times are in thy hands , 〈◊〉 David , and our dayes are determined , faith Job , the number of our months is with 〈◊〉 thou bast appointed man his bounds , which he cannot pass . Job 14.5 . and 〈…〉 appointed time to man , are not his dayes , as the day 〈…〉 tree groweth not upon the head of any , without 〈…〉 bloomed in a seasonable time . If life be a blessing , long life is a 〈…〉 specially if it be crowned with a happy death ; for the last Act maketh 〈…〉 medy , or a Tragedy ; and as the evening proves the day , so a man 〈…〉 and after , over-run the verdict of his life , Dicique beatus , Ante obitum nemo supremaque funera debet . and so I fall into the road of my Text , and begin to treat of the peaceable end of those who die in the faith , and lie in the bosome of Abraham . Go to thy fathers in peace . There is a great difference about the interpretation of this phrase ; 〈…〉 and the reason of the difference is , the difficulty which insueth upon every interpretation : For if we refer these words to the body of Abraham , and the 〈◊〉 thereof in the Sepulchres of his Fathers ; this Exposition complieth not with the truth of the story ; for none but Sarah lay in this cave , Abrahams Fathers were 〈◊〉 where bestowed . If we refer them to the soul of Abraham , and illustrate them with this gloss , Thou shalt go on in thy soul , to the glorious troup of thy 〈…〉 then will grow , what that place is whither his Fathers went before him , 〈◊〉 Heaven ? but some of Abrahams Fathers were Idolatours , and we have no warrant to place any Idolatour there . Is it Hell ? thither no man goes in peace , neither did ever yet any Jew , or Christian so rub his forehead , or rather arm it with brass ; as to affirm that the soul of Abraham in whom all generations of the earth were blessed , was in Hell ; shall we then send him to the Rabbins Limbus , or the Popish purgatory , or the ancient Fathers , occulta recepta●…ula , hidden receptacles , or unknown places ; wherein Tertullian conceiveth , that the souls of the faithful departed , resemble those among the Romans , who stood for offices , and the day of the election , while the voyces were in calculation , expected in a white gown , whether they were chosen 〈…〉 Saint Austin , also is very express for these hidden Cells ; from the death of 〈…〉 the last Resurrection , the souls are bestowed in hidde●… , 〈…〉 as every 〈◊〉 worthy either rest or pain . To dispel this mist which hath 〈◊〉 many to miss their way , first by the light of the Scripture , I will clear the 〈…〉 question , and then interpret the phrase . First then for the souls of the faithfuls flight 〈…〉 is free from this clog of flesh ; I answer , that it is straight to Heaven 〈…〉 of the first born there , and the spirits of just men made perfect : for of 〈◊〉 who 〈…〉 that he might 〈◊〉 with God , and of Elias , who was carried up into Heaven in a fiery Chariot ; there is little doubt can be made ; and less of Abraham , to whose besome in Heaven Lazarus was carried : and least of all on the Thief , to whom Christ promised on the Cross , this day thou shall be with me in Paradise . Why should Saint Paul so earnestly desire to be dissolved and to be with Christ ; if after his dissolution till the day of judgment , he should not come near him nor see his face ? Why should all godly Christians be so willing to be absent from the body , that they might be present with the Lord , if after they were absent from the body they should not come into the Lords presence ? who dare question that which the Apostle so expresly and so considently delivers , we know that if the house of our earthly tabernacle be dissolved , we have an eternal in the Heavens . As for the phrase , thou shalt go to thy Fathers , it is but an elegant circumlocution of the period of our life ; a quaver upon the close thereof , for the meaning is , thou shalt die , or go the way of all flesh . Quo pius AEneas quo dives Tullus , & Ancus . Whither all thy Fathers went before thee , good and bad , rich and poor ; for Deaths sickle like the Italian Captaines sword , which could not distinguish between a Guelf and Gibelive , slaies all , and makes a prey of all . The righteous soul must for a time be divorced from the body as well as the soul of the wicked , and in the graves the Worms claim kindred of the elect , as well as of the reprobate : the consideration whereof , put the Preacher into a passion , how doth the righteous man die as well as the wicked ? as it is said of Abraham , that he is gathered to dis Fathers ; so it is said also of Ishmael , and may be of the wickedest man that breaths . And herein the language of Canaan , and the lauguage of Ashdod , do not much differ : for what the Romans mean by that their phrase , abijt ad plures , he is gone to the many . The Hebrews in a sanctified phrase express by abiit ad patres , he is gone to his Fathers , or gathered to his people , whereof some interpreters give this acute reason . It cannot be said of us here whilest we live , that we are gathered to our own people in a spiritual sence , because here good and bad are gathered together , Elect and Reprobate sojourn together , all are as it were joynt Comminers upon the earth , the City of God , and the City of the world sayl in the same ship to the Haven of death . The Draw-net of the Gospel catcheth sweet and stinking fish , in Gods field , Tares grow with Wheat , in his floar , there is much Chaff with good grain . But after death , God taketh his Fan in his hand , and purgeth his Floar . After we depart hence , God placeth and sorteth his Children by themselves , and the Children of the World and the wicked are by themselves ; and so every man is exactly gathered to his own people ; every star is set in his own constellation , every grain is put in his own heap , every person and family is joyned to his own tribe , we all pass by the same gate of death , but presently after we are out of it ; some take the right hand , and are ranked with sheep ; others , the left hand , and are ranked among his goats . We are all like Plate worn out of fashion , and we must all be altred , and therefore of necessity must be melted , that is dissolved by death ; but after we have run in the fire of the judgment of God , of that which was pure mettal God will make Vessels of honour , but of the drossy and alcumy stuff , that is the prophane or impure person or hypocrite , vessels of dishonour , and these shall shine like the sun in the Firmament , those shall glo like coals in the fire of hell for evermore . By this it should seem may some object , that the righteous have no prerogative in death above the wicked , but only after death ; and consequently that God promised Abraham no blessing in these words , thou shalt go to the fathers ; it had been rather a singular favour to have kept him out of the common track with Enoch , and have translated him , that he might not see death : this objection is answered in the next words . In peace , it is no special blessing or favour to bring us to our fathers by death , for statutum est omnibus haminibus semel mori , the Statute provideth sufficiently to send us to the place where we were born , but to send us thither in peace , is a singular favor which God vouchsafeth his dear Children , especially in such a peace as Abraham went in , wherein a three-fold peace concurred . 1 Peace of estate . 2 Peace of body . 3 Peace of conscience . First , thou shall go to thy fathers in peace , that is in a peaceable time , or the dayes of peace ; the storms I foreshewed the hanging over thy Posterity , shall not fall in thy time , but thou shalt die in a blessed calm ; thy house being set in order , and thy friends about thee , thy children shall close thine eyes , and they whom thou broughtest into the World , shall carry thee with honour out of the World. Secondly , thou shalt go to thy fathers in peace , that is , thou shalt have an easie and a quiet pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be no great strugling at thy departure , but a kind parting of soul and body ; thy soul shall earnestly desire to return to the Father of spirits , and though thy body shall contend in courtesie to stay it a while , yet it shall without much adoe yeeld : thou shalt like a ripe Apple fall from the Tree without plucking , or a violent blast of Wind , thou shalt go out of thy self as a golden Taper when the waxe is spent , and thou shalt leave a sweet smell , a good name like a precious perfume after thee . Thirdly , thou shalt go to thy fathers in peace ; that is , in peace of conscience , and peace with God , which passeth all understanding ; thou shalt have no trouble in thy mind at the hour of death , no terrours of conscience , no fearful conflict with despare , no dangerous assault of Sathan , or flashes of hell fire , all thy sins shall be blown away like a cloud , and the beams of Gods countenance shall shine brightly upon thee , and dry up all thy tears , non sic impij , non sic , it shall not be so with the wicked , it shall not be so with them , for there is no peace to the wicked faith my God , neither in life nor death ; but as a ruff sea is ruffest of all , and most foaming and raging of all at the shore ; so the life of a wicked man is alwayes unquiet , but most troublesome at all near the end . If he die not in some garboil , as Sylla ; or in the act of uncleanness with John the Twelf ; or voyding his entrals with Arrius ; or rending his bowels with Julian ; or falling upon his own sword , with Nero ; or rayling and raging , with Latomus ; if he be not punished in body with some violent fit of sickness , or unsufferable pang of torment , yet he goeth not to his fathers in peace ; for there is sent a hue and cry after him to apprehend him , and lay him in chains of darkness till the general Assises at the dreadful day of Doom , when he shal not be found of God in peace , but in wrath , and reading in the look of the Judge of quick and dead his dreadful sentence ; he shall cry to the hils to fall apon him , and to the mountains to cover him from the presence of God , and wrath of the Lamb. And thou shalt be buried in a good old age . Although the heathen Philosophers made little account of Burial , as appeared by that speech of Theodorus to the Tyrant , who threatned to hang him ; I little pass by it whether my carkass putrifie above the earth , or on it ; and the Poet seems to be of his mind , whose strong line it was , Caelo tegitur qui non habet urnam . which was Pompeys case , and had like to have been Alexanders , and William the Conquerours . Yet all Christians who conceive more divinely on the soul , deal moreh umanly with the body , which they acknowledg to be membrum Christi , and Templum Dei , a member of Christ , and Temple of God. If charity commands thee to cover the naked , saith Saint Ambrose , how much more to bury the dead ? when a friend is taking a long journey , it is civility for his friends to bring him on part of the way ; when our friends are departed and now going to their grave , they are taking their last journey , from which they shall never return till time shall be no more ; and can we do less then by accompaning the Corps to the grave , bring them as it were part on their way , and shed some few tears for them , whom we shall see no more with mortal eyes ? The Prophet calleth the grave Miscabin , a sleeping chamber , or resting place , and when we read Scriptures to them that are departing , and give them godly instructions to die ; we light them as it were to their bed ; and when we send a deserved testimony after them , we persume the room . Indeed if our bodies ( which like garments we cast off at our death ) were never to be worn again , we need little care where they were thrown , or what became of them ; but seeing they must serve us again , their fashion being only altered , it is fit we carefully lay them up in deaths Wardrope the grave : though a man after he have lost the jewel , doth less set by the casket , yet he who loves much , and highly esteemeth of the soul of his friend , as Alexander did of Homer , cannot but make some reckoning of the Desk or Cabinet in which it alwayes lay ; we have a care of placing the picture of our friend , and should we not much more of bestowing his body ? If burial were nothing to the dead , God would never have threatned Coniah that he should have the burial of an Ass ; nor the Psalmist so quavered upon this doleful note , dederunt cadaver servorum tuorum coeli volucribus , O God the heathen are come into thine inheritance , thy holy Temple have they desiled , and made Jerusalem an heap of stones the dead bodies of thy servants have they given to the fowls of Heaven . But thou shalt be buried in a good old age . Procopius observeth it in Miriam , Aaron , and Moses , that as they exceeded one the other in holiness , so in dayes ; for Aaron out lived Miriam , and Moses , Aaron , long life is a crown , when it is found in the wayes of righteousness , cum senectute bona : and albeit it is almost the burthen of every mans song , that age is a burthen , and a perpetual disease , or rather a continual tract of diseases , and a sequence of maladies ; yot none for ought I see goeth about to lay down this burthen , or to be cured of this disease ; even they who most eloquently declaim upon the vanity , and exclaim against the miseries of this life , and wish a thousand times that they were dead , would be loath to be taken at their word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek signifieth praemium a reward , as senectum old age , and doubtless old age in general is so to be accounted ; for it is reckoned among the blessings which God bestowed upon Job , Isaac , David , and Jehoida , who are all said to have dyed in a good old age , or full of dayes , riches and honour . For howsoever to some men in some case , contraction of their dayes hath proved an advantage , by abridging their present , and preventing their future forrows ; as it was to good King Josiah , who was timely taken away , that he might not see the evil which after his death fell upon his people , and to Saint Austin , who dyed immediatly before Hippo was taken . Yet length of dayes ordinarily is a blessing , and promised to such as obey their Parents ; honour thy father and thy mother , that thy dayes may be long : as on the contrary , shortning the dayes of life is threatned by the Psalmist as a curse to the blood-thirsty and deceitful man ; and Eli took it for such , when Samuel from God told him , there should not be an old man in his family . Howsoever if old age be not perpetually and simply a blessing in it self , yet as it is here qualified with bona , I am sure it is . The Almond-tree is beautiful of it self , how much more when it is hung with jewels and precious stones , as Xerxes his Platihas was , and crowned with health , riches , honour , and the comfort of a good conscience . These make old age such a burthen , as bladders are to him that swimmeth which bear him up ; or feathers to a bird , which though they have some weight , yet by them she raiseth her self up and flyeth . By this time you expect I know , the application of this Scripture , but it is made already , not in word , but in deed ; not by me but by him whose empty Casket we behold with tears ; yet rejoycing that God hath taken out the jewel to adorn his Spouse the triumphant Church in Heaven . He is already gone in soul to his Fathers , and is now going in body to them to be buried in their Sepulchre ; his body and soul are now distracted , and we for his distraction ; his soul is gone , and our hearts are gone . I ever held sighs the best figures , and tears the fluentest rhetorick in a Funeral speech ; if I had better known this honourable Personage , I could have spoken more in his praise , yet no more then the City and Conntrey will prove to be true , by the miss of him . Desiderantur reliqua . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 10 PAEAN : OR , CHRISTS TRIUMPH OVER DEATH . A FUNERAL SERMON Preached at Lambeth , August 3.1639 . SERMON XLIII . 1 COR. 15.55 . O Death , where is thy sting ? O Grave , where is thy victory ? I Fear lest some here present , that are of a more melting disposition , stung with the sense of their present loss , and overcome with grief and sorrow for it , may frame an answer with a deep sigh to the Interrogations in my Text , saying , here is Deaths sting , here is the Graves victory : here is Deaths sting , for it hath stung him to death , who was the stay of my comfort , and joy of my life : here is the Graves victory , for it holdeth the Corps of my dearest Friend captive , and close prisoner in his Coffin . If any thus troubled in mind , hear me this day , let them stop the flood-gate of their tears , and lengthen their patience but to an hour , and by Gods assistance in the Explication , and Application of this parcel of Scripture , I will make it appear to them that their Friend is not dead , but sleepeth ; and that death hath not swallowed up him , but he hath swallowed up death into victory : and that already in soul he insulteth over Death in the words of my Text , O Death where is thy sting ? and shall hereafter in body , when this corruptible shall put on incorruption , insult in like manner over the grave saying , O grave where is thy victory ? This sentence is like a Ring of Gold enamelled , or cloth of Tissue imbroidered , or a peece of rich plate curiously wrought and engraved , materiam superavit opus ; the workmanship seems to go beyond , or at least equal the mettal , for this sentence consisteth of three figures at least . First , an Apostrophe which by a kind of miracle of art giveth life to dead things , and ears to the deaf , like to that , O earth , earth , earth , hear the voyce of the Lord. Secondly , an insultation like to that in the Prophet Esay , Where are the Gods of Hamar , and the gods of Arphad , or the gods of the City of Sepharvaim . Thirdly , a double Metaphor , the former taken from a Serpent , Bee , Wasp , or Hornet : the latter taken from a Conquerour : for Death is here compared to a Bee , Wasp , Hornet or Serpent without a sting : the Grave to a Conquerour that hath lost his booty , or prisoner , O death , &c. Such Drawn-works wrought about with divers coulors of Art , we find often in the Sacred coutext , especially in the Prophesies of the old Testament , and the Epistles of Saint Paul in the new . If we look up to the heavens , we find in some part of the skie single starrs by themselves ; in others a Constellation or conjunction of many stars : so in some passages of holy Writ you may observe one figure or trope , as namely a membrum or similiter cadence , as , I was hungry and you gave me meat ; I was thirsty , and you gave me drink ; I was naked , and you clothed me ; I was sick , and in prison , and you visited me ; or an Allegory , as , Where the body is , there the Eagles will be gathered ; or an Apostrophe , as , Hear O heavens , and hearken , O earth ; or an Exclamation , Oh that they were wise , then they would understand this ! Oh that my people would have hearkned io my voyce and that Israel would have walked in my wayes ! In other passages , a conjunction and combination of many figures , and ornaments of speech , as in that Text of the Prophet Jeremy , Is there no balm in Gilead , no Physitian there ? Why then is not the health of my people restored ? In which one verse you may note four figures . First an interrogation for more emphatical conviction . Secondly , a communication , for more familiar instruction . Thirdly , an Allegory for more lively expression . Fourthly , an Aposiopesis for safer reprehension : and the like we observe in our Saviours exprobration , O that thou knewest in this thy day , the things that belong to thy peace ! O Jerusalem , Jerusalem , which killest the Prophets , and stonest those that are sent unto thee ; how often would I have gathered thy children , as a hen doth her chickens , and thou wouldst not ! Here is a posie of rhetorical flowers , an Exclamation , O si c●…gnovisses , a reticentia ; at least in this thy day , saltem in hoc die tuo ; A repetition , Jerusalem , Jerusalem ; an interrogation ; how oft would I ? quoties volui ? And lastly , an Icon or lively expression to the eye ; sicut galina congregat pullos suos ; As the hen gathereth her chickens under her wings . Where are now our Anabaptists , and plain pack-staff methodists , who esteem of all flowers of Rhetorick in Sermons no better then stinking weeds , and of all elegancies of speech then of prophane spells ? For against their wills , at unawares they censure the holy Oracles of God in the first place , which excell all other writings ; as well in eloquence , as in Science ; doubtless as the breath of a man hath more force in a Trunk , and the wind a lowder , and sweeter sound in the Organ-pipe , then in the open ayr , so the matter of our speech , and the theam of our discourse , which is conveyed through figures , and forms of Art , both sound sweeter to the ear , and pierce deeper into the heart , there is in them plus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more evidence , and more efficacie , they make a fuller expression , and take a deeper impression . secondly , where are our prophane criticks , who delight in the flesh-pots of Egypt , and loath Manna , admire carnal eloquence in Poets , and heathen Oratours , and task the Scriptures for rude simplicity , and want of all Art and eloquence ? It is true , the Scripture is written in a style peculiar to it self , the elocution in it is such ( as Lactantius observeth ) that it befitted no other books , as neither doth that we find in other books befit it . As the matter in Scripture , so the form is divine ( nec vox heminum sonat , ) which consisteth not in the words of mans wisdome , but in the evidence of the Spirit . Yet is there admirable eloquence in it , and far surpassing which , we find in all other writings ; Wherefore Politian the Grammarian , who pretended he durst not touch any lease in the Bible , for fear of defiling the purity of his language , or slurring the gloss of his style , is condemned , as well by learned humanists , as Divines : And Theopompus who went about to cloath Gods word with gay and trim phrases of heathen Orators , and Poets , was punished by God with loss of his wits . Thus have we viewed the form , let us now have an eye to the matter , our Lords conquest over Death , and the Grave . There are two things most dreadful to the nature of man , Death and the Grave , the one severeth the soul , the other consumeth the body , and resolveth it into dust : the valiantest conquerours that with their bloody flags and coulors , have struck a terrour unto all Nations ; yet have been afrighted themselves at the displaying of the pale and wan coulours of Death : the most retired Philosophers , and Monks , who have lived in Cells , and Caves under the ground : yet have been startled at the sight of their Grave . How much then are we indebted to our Christian saith , that not only overcometh the world , but also conquereth the fear of Death , and the grave , and dareth both in the words of my Text ; O death , sting me if thou canst ; O grave conquer me if thou be able ; O death , where is thy sting ; O grave , where is thy victory . In which words the Apostle like a Cryer , calleth Death and the Grave into the Court , and examineth them upon two Articles , first concerning the sting of the one , secondly concerning the victory of the other : Will it please you then to fix the eye of your observation upon the parts of this Text , as they are laid before you in terms of Law. 1 A Citation . 2 An Examination , In the Citation upon 1 the manner of it , 2 the parties cited 1 Death 2 Grave . In the Examination 1 Upon the first Interrogatory put to Death , touching the ledging of his sting . 2 Upon the second Interrogatory put to the Grave , touching the field of his victory . First , for the manner of Citing , it is by an Apostrophe , a figure often accurring in holy Scripture , as in the book of Kings , O Altar , Altar , O ye mount ains of Gilboa , and of the Psalmes ; lift up ye gates , and be ye lift up you everlasting doors : and of the Canticles , Arise O North , and blow O South ; and in the Prophets , O earth , earth , earth . In imitation of which strings of rhetorick the Auncient Fathers in their funeral Orations , many times turned to the dead , and used such compellations as these , audi Constantine vale Paula , hear O Constantine , farewel O Paula . From which passages our advesaries very weakly , if not ridiculously infers the invocation of Saints departed , making weapons of plumes of feathers , and arguments of ornaments ; and which is far worse , Divinity of rhetorick , and articles of faith , of tropes of sentences . By a like consequence , they might conclude that hills and trees , and the earth , and gates , and death , and hell have eyes to look upon us , or ears to hear us , or that we ought to invocate them ; because the holy Ghost maketh such Apostrophes to them , as the Fathers do to the souls of Saints newly departed out of their bodies . Secondly , for the parties here cited and called in their order , first Death , and then the Grave : Death goes before the Grave , because men die before they are buryed , and the Grave is properly no Grave , till it be possessed by a dead body , before it is but a hole or pit ; O Death , In Hebrew Maveth , from Muth , whence mutus in Latine is derived ; and mute in English , because Death bereaveth us of speech ; and for a like reason the Grave is termed , Domus silentii , a house of silence . In Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either from a word signifying to stretch , because death stretcheth out the body ; or from words signifying to tend upwards , because by death the soul is carried upwards , returning to God that gave it . In Latine Mors either quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our fatal portion , or as Saint Austin will have it a morsu , because the biting of the Serpent caused it . The letter or word , is but like the bark or rind , the sence is the juyce ; yet here we may suck some sweetness from the bark or rind : From the hebrew Muth we learn that our tongues must be bound to their good behaviour concerning the dead , we must not make them our ordinary table talk , or break jeasts upon them ; much less vent our spleen , or wreak our malice on them ; we must never speak of them but in a serious and regardful manner , de mortuis nil nisi bene ; From the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenuem in 〈◊〉 aspiratam , we must learn to extend our hands to the poor , especially near death , which stretcheth out our bodies , and to send our thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the things that are above , whether if we die well the Angels shall immediately carry our souls . From the Latin mors so termed quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divido , we are to learn to be contented with our lot and bear it patiently ; considering first , that we brought it upon our selves ; secondly , that we gain this singular benefit by it , that our misery shall not be immortal . O Death ! to which Death speaketh the Apostle ? for the Scripture maketh mention of the first and second death , and Saint Ambrose also of a third . The first Death with him is the death of nature , of which it is said , they shall seek death and not find it : The second of sin , of which it is said , the soul that sinneth shall die the death : The third , of grace , which sets a period not to nature but to sin . The Death here meant , is the first death , or the Death of nature , which the Philosophers diversly define according to their divers opinions of the soul . Aristoxemis who held the soul to be an harmony , consequently defined Death to be a discord . Galen , who held the soul to be Crasis , or a temper ; Death to be a distemper . Zeno , who held the soul to be a fire ; Death to be an extinction . Those Philosophers who held the soul to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as Tully interpreteth it continuam motionem , Death to be a cessation . The vulgar of the Heathen who held the soul to be a breath ; Death to be an expiration . Lastly , the Platonicks who held the soul to be an immortal spirit ; Death to be a dissolution , or separation of the soul from the body , and this is two-fold . 1 Natural . 2 Violent . 1 Natural , when of it self the natural heat is extinguished or radical moisture consumed ; for our life in Scripture is compared , and in sculpture resembled to a burning lamp : the fire which kindleth the flame in this light , is natural heat ; and the oyle which feedeth it , is radical moisture . Without flame there is no light , without oyle to maintaine it no flame ; in like manner , if either natural heat or radical moisture fail , life cannot last . 2 Violent , when the soul is forced untimely out of the body ; of this Death there are so many shapes , that no Painter could ever yet draw them . We come but one way into the World , but we go a thousand out of it : as we see in a Garden-pot , the the water is poured in but at one place , to wit the narrow mouth , but it runneth out at 100 holes . Die Some 1 By fire as the Sodomites . 2 By water , as the old World. 3 By the infection of the Ayre , as threescore and ten thousand in Davids time . 4 By the opening of the earth , as Corah , Dathan , and Abiram , Amphiraus , and two Cities , Buris , and Helice . Some meet with Death IN 1 Their Coach , as Anteochus . 2 Their chamber , as Domitian . 3 Their bed , as John the Twelf . 4 The Theater , as Caligula . 5 The Senate , us Caesar . 6 The Temple , as Zenacherib . 7 Their Table , as Claudius . 8 At the Lords-Table , as Pope Victor , and Henry of Luxenburge . Death woundeth and striketh some With 1 A pen-knife , as Seneca . 2 A stilletto , as Henry the Fourth . 3 A sword , as Paul. 4 A Fullers beam , as James the Lords Brother . 5 A Saw , as Isaiah . 6 A stone , as Pyrrhus . 7 A thunderbolt , as Anustatius . What should I speak of Felones de se , such as have thrown away their souls . Sardanapalus made a great fire and leaped into it . Lucretia stabbed her self . Cleopatra put an Aspe to her breast , and stung therewith died presently . Saul fell upon his own sword . Judas hanged himself . Peronius cut his own veines . Heremius beat out his own brains . Licinius choaked himself with a napkin . Portia died by swallowing hot burning coals . Hannibal sucked poyson out of his ring . Demosthenes out of his Pen , &c. What seemeth so loose as the soul and the body , which is plucked out with a hair , driven out with a smell , fraied out with a phancy ? verily that seemeth to be but a breath in the nostrils which is taken away with a scent ; a shadow which is driven away with a scare-crow ; a dream which is frayed away with a phansie ; a vapour which is driven away with a puffe ; a conceit which goes away with a passion ; a toy that leaves us with a laughter : yet grief kild Homer , laughter Philemon , a hair in his milk Fabius , a flie in his throat Adrian , a smell of lime in his nostrils Jovian , the snuff of a candle a Child in Pliny , a kernil of a Raison Anacyeon , and a Icesickle one in Martial , which causeth the Poet to melt into tears , saying , O ubi mors non est , si jugulatis aquae ? what cannot make an end of us , if a small drop of water congealed can do it ? In these regards we may turn the affirmative in my Text into a negative , and say truly , though not in the Apostles sence , O Death where is not thy sting ? for we see it thrust out in our meats , in our drinks , in our apparel , in our breath , in the Court , in the Country , in the City , in the Field , in the Land , in the Sea , in the chamber , in the Church and in the Church-yard , where we meet with the second party to be examined , to wit the Grave . O Grave , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In the language of Ashdod it signfied one thing , but in the language of Canaan , another . The Heathen writers understand by it . First , the first matter out of which all things are drawn , and into which they are last of all resolved . So Hippocrates taketh the word in his Aph. Secondly , the rule of the Region of darkness , or prince of Hell , so Hesiod . taketh it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hes . op . & dies . Thirdly , the state and condition of the dead , or death it self , so Homer taketh it . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Language of Canaan , it is either taken for the place of torment of the damned ; And in hell he lift his eyes being in torments , and seeth Abraham afar off , and Lazarus in his bosome . Secondly , for the Grave , and that most frequently in the Seventy Interpreters , as namely , I will go down into Hades to my son ; that is , the Grave : and let not his hoary head go down into Hades , that is the grave , in peace ; and in death there is no remembrance of thee , and who will give thee thanks in Hades , that is the Grave ; and what man is he that liveth and shall not see death , and shall he deliver his soul from the hands of Hades ? that is the Grave , and Hades that is the Grave cannot praise thee , Death cannot celebrate thee ; and so it must be here taken . For though Hell in regard of the Elect be conquered , yet it eternally possesseth the reprobate men and Devils ; neither shall it be destroyed at the day of judgment , or emptied , but inlarged rather , and replenished with the bodies of all the damned , whose fouls are there already . But Hades that is the Grave , shall lose all her captives and prisoners , for the earth and sea shall cast up all their dead . We have the parties to be examined , let us now hear the Articles upon which they are to be examined . First Death is to answer to this Interrogatory , where is thy sting ? these words may be understood two manner of wayes . 1 Actively . 2 Passively . 1 Passively , where is thy sting ? that is the sting thrust out by Death ; in which sence the sting of Death is no other then the present sence of the desert of death , and guilt of conscience , and a dreadful expectation of damnation and hell to ensue upon it : take away this sting from the death of the body , that it is a punishment for sin , and an earnest as it were of eternal death , and it can hurt no man. This sting Christ hath plucked out of the death of all his Saints , and of a curse , made it a blessing ; of a torment , an ease ; of a punishment of sin , a remedy against all sin ; of a short and fearful cut to eternal death , a fair and safe draw-bridge to eternal life . 2 Actively , where is thy sting ? that is the sting which causeth and bringeth Death : In this sence the sting of death is sin , non quem mors fecit sed quo , mors facta est peccato enim morimur , non morte peccamus , as Saint Austin most accutely and eloquently ; Sin is said to be the sting of Death , as a cup of poison is said to be a potion of death , that is , a potion bringing death , for we die by sin ; we sin not by death , sin is not the off-spring of death , but death the off-spring of sin ; or as the Apostle termeth it the wages of sin . And it is just with God to pay the sinner this wages , by rendring death to sin , and punishing sin with death : because sin severeth the soul from God , and not only grieveth and despightfully entreateth , but without repentance , in the end thrusteth the spirit out of doors : And what more agreeable to Divine justice , then that the soul which willingly severeth her self from God , should be unwillingly severed from the body ? and that the spirit should be expelled of his residence in the flesh , which expelleth Gods grace , and excludeth his Spirit from a residence in the soul ? This sting of death is like the Adders , two forked or double ; for it is either original or actual sin ; original sin is the sting of death , in the day thon eatest of the Tree of knowledge , thou shalt surely die : and as by one man sin came into the World , and death by sin , and so death passeth upon all men , for that all had sinned . Secondly , actual sin is the sting of death ; the soul that sinneth , it shall die ; the son shall not bear the iniquity of the father , nor the father the iniquity of the son , the righteousness of the righteous shall be upon him , and the wickedness of the wicked shall be upon him . Howbeit , if we speak properly , original sin as it is a proness to all sin , so it maketh us rather obnoxious to death , then dead men : but actual sin without repentance , slayes out-right . Adam did not die the day he eat the fruit , but that day became mortalis , or morti obnoxius , guilty of death , or liable to it ; original sin alone maketh us mortes , but actual mortuos , dead men . The Devil like to a Hornet , sometimes pricks us onely , but leaveth not his sting in us , sometime he leaveth his sting in us , and that 's far the more dangerous . He is pricked only with this sting , who sinneth suddenly and presently repenteth : but he who the Devil bringeth to a habit or custome in sin , in him he leaveth his sting . Now we know what the sting is , let us enquire where it is ? The answer is , if we speak of the reprobate men , or Devils , it remaineth in their consciences ; if we speak of the Elect , it is plucked out of their souls , and it was put in our Saviours body , and there deaded and lost , for he that knew no sin , was made sin for us , to wit , by imputing our sin to him , and inflicting the punishment thereof upon him , That we might be made the righteousness of God in him , for the chastisement of our peace was upon him , and by his stripes were we healed , who his own self bare our sins in his own body on the tree . Athanasius representeth the manner of it , by the similitude of a Wasp losing her sting in a Rock . Vespa acculeo fodiens petram , &c. as an angry Wasp thrusteth her sting into a rock , cannot pierce or enter far into it , but either breaketh her sting , or loseth it all : so Death assaulting the Lord of life , and striving with all her might to sting him , hurt not him , but disarmed her self of her sting for ever . The first interrogatory is answered , we know where Deaths sting is ; let us now consider of the second interrogatory , concerning the victory of the Grave ; O grave ! where is thy victory ? If the Grave , as she openeth her mouth wide . so she could speak , she would answer : My victories are to be seen in Macpelah , Golgotha ; in all the gulphs of the Sea , and Caves and pits of the Earth , where the dead have been bestowed since the beginning of the world . My victory is in the fire , in the water , in the earth , in all Churnels and Caemitaties , or dormitories , in the bellies of fish , in the maws of beasts , in holy shrines , Tombs and sepulchers , wheresoever corpses have been put , and are yet reserved . Of all that ever Death arrested , and they by order of divine Justice have been committed to my custody , never any but one escaped , whom the heaven of heavens could not contain , much less any earthly prison , he might truly say , and none but he ; O grave ! where is thy victory ? all save him I keep in safe custody , that were ever sent to me . Yet may all that die in Jesus , and expect a glorious Resurrection by him , even now by faith insult over the Grave , for Faith calls those things that are not , as if they were , it looketh backward as far as the Creation , which produced all things at the first of nothing : and as far forward to the resurrection which shall restore all things from nothing , or that which is as much as nothing ; Faith with an eye annointed with the eye-salve of the spirit seeth death swallowed up into victory , and the earth and sea casting up all their dead , and upon this evidence of things not seen triumpheth over Death and Hell , saying , O Death , where is thy sting ? O Hell , where is thy victory ? We have spoken hitherto of Death and the Grave , let us now hear what they have to say to us . Death saith , fear not me ; the Grave , Weep not immorderately for the dead : Death bids us die to sin : the Grave , Bury all thy injuries and wrongs in the pit of oblivion ; both say to us , slie sin , and neither of us can hurt you ; both say to us , Give thanks to him , who hath given you victory over us both , the sting of death pricks you not , but if you die in the bosome of Christ , rather delights and rickles you . Death is no more Death , but a sleep ; the Grave is no more a grave , but a bed . Death is but the putting off of our old rags , the Grave is the Vestry ; and the Resurrection , the new dressing , and richly embroydering them . Enough hath been said to convince us , that Death which before was like a Serpent armed with a deadly sting , is now but like a silly flie that buzzeth about us , but cannot sting . Yet as long as there is sin in us , we cannot but in some degree fear Death : and as long as natural affection remains in us , take on for them that are taken away . Neither doth Christian religion pluck out these affections by the root , but only prune them . All that my exhortation driveth unto , is but to moderate passion by reason ; fear by hope , grief by faith , and nature by grace : Let love express it self , yet so that in affection to the dead , we hurt not the living : Let the natural springs of tears swell , but not too much overflow their banks : let not our eyes be all upon our loss on earth , but our brothers gain also in heaven , and let the one counter-ballance at least , the other . The parish hath lost a great stay , his company in London a special ornament , his Wife a careful Husband , her Children a most tender Father , the poor a good friend ; for besides that which his right hand gave in his life-time , which his left hand knew not of ; by his Will he bequeathed certain sums of money , for a stock to those Parishes wherein he formerly lived , and to the poor of this , twenty pounds to be distributed at his Funeral . Many shall find loss of him , but he hath gained God , and is found of him ( no doubt ) in peace , for there were many tokens of a true child of God , very conspicuous in his life and death . He loved the habitation of Gods house , and the place where his honour dwelleth : He was just in his dealings , and sought peace all his life , and ensued it ; he forgot nothing so easily as wrongs , and though he enjoyed the blessings of this world in abundant measure , yet he joyed not in them , his heart was where his chief treasure lay , in heaven : he foretold his own death , and the manner thereof , that it should be sudden ; and sudden it was , yet not unexpected , nor unprepared for ; for three dayes before , he set his house in order , and desired to converse with Divines , and all his discourses was of the kingdome of God , and the powers of the life to come . When the pangs of death came upon him , he prayed most earnestly , and desired if it so stood with Gods good pleasure to be eased , yet uttered no speech of impatiency , but being asked how he did , answered that he was in Gods hands , to whom he committed his soul as his faithful Creatour , and so died as quietly as he lived ; wherefore sith he lived in Gods fear , and died in his favour , and shall rise again in his power : though the loss of him be a great cut unto us , as the loss of their children were to Pericles and Horatius Pulvillus ; yet as the one hearing of their death as he was at a solemn sacrifice kept on his Crown ; the other as he was at a dedication , held still the pillar of the temple in his hand , till the whole Ceremony was performed . So let us continue our devotion notwithstanding this Parenthesis of sorrow , and make an end of our evening sacrifice concluding with the words of the Apostle immediately following my Text ; Thanks be unto God , who hath given unto our brother and will give unto us all , victory over Death and the Grave ; yea , and Hell to , through Jesus Christ , &c. FATO FATVM . OR THE KING OF FEARES FRIGHTED AND VANQUISHED . SERMON XLIV . HOSEA 13.14 . O Death I will be thy plagues . THe Rose is fenced with pricks , and the sweetest Flowers of Paradice ( as this in my Text ) are beset with thorns or difficulties , which after I have plucked away , the Holy Spirit assisting me , I will open the leaves , and blow the flowers in the Explication of this Scripture , and in the Application thereof smell to them , and draw from thence a savour of life unto life . The Thorn groweth upon the diversity of Translations , for Rabbi Shelamo larchi reads the words , Ego ero verba tua ô mors , I will be thy words O Death . Aben Ezra , ero causatuoe mortis , I will be the cause of thy death : Saint Jerome , Ero mors tua ô mors , O Death I will be thy death , O Hell I will bite thee : and he conceiveth , that when our Saviour descended into Hell , and his flesh in the Grave saw no corruption , he spake these words to Death and Hell. O death , I will be thy death , for therefore I dyed that thou mightest be slain by my death ! O hell , I will bite and devour thee , which devourest all things in thy chops . The Septuagint render the Hebrew ubi causa tua ô mors . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is thy plea or thy indictment ? what hast thou now to say against the chosen of god ? Saint Paul ubi stimulus tuus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O death where is thy sting ? that is faith Saint Austin , where is sin wherewith we are stung and poysoned ? Is not this Ghius ad Choum ? do not these Translations as well agree as harp and harrow ? neither can it be answered , ( to salve the repugnancy , and solve the difficulty ) that Saint Paul ( 1 Cor. 15.55 . ) his words have no reference to this Text in the Prophet , for the last Translation approved by our Church in the marginal note upon the 1 Cor. 15.55 . sends us to this verse in Hosea ; and we find no other place in all the Scriptures of the old Testament , to which the Apostle should allude but this . And although Calvin endeavouring to untie this Gordean knot , saith peremptorily , that it is evident that the Apostle 1 Cor 15. doth not alledg the testimony of the Prophet to confirm any Point of Doctrine delivered by him ; yet Calvin hi● evidence , for it seems to me obscure and inevident , his satis constat , minime liquet , for the express words of the Apostle , 1 Cor. 15.53 , 54 , 55. are , for this corruptible must put on incorruption , and this mortal must put on immortality ; so when this corruptible shall have put on incorruption , and this mortal shall have put on immortality ; then shall be brought to pass the saying that is written , Death is swallowed up in victory , O Death where is thy sting ? O Grave where is thy victory ? What shall we say then hereunto ? With submission to those who out of better skill in the original , and upon more exact examination of all Translations , may bring them to a better accord for the present , I thus resolve . First , that Rabbi Iarchi his translation is utterly be to rejected ; for it is like the white of an egg that hath no taste : what sense can any man pick out of these words ero verbo tua ô mors , I will be thy words O Death , unless we help them with our English phrase , I will do thine errand . Secondly , Aben-Ezra is to go packing with his fellow Rabbin , for his interpretation is a manifest contradiction to the former words of the Prophet ; I will ransome them from the power of the grave , I will redeem them from death ; he that will redeem them from death , can in no sense be said to be the cause why they die , but why they die not . Besides both he and Iarchi stumble at the same stone , to wit the word Deborica , which they derive from dabar , signifying verbum or causa ; whereas they should have derived it from Dever signifying pestem , or a plague . Thirdly , for Saint Jerome his translation , though it differ somewhat from the original , yet it is no Antithesis to the Text , but an elegant Antanaclasis , or at least a Metonymie , generis pro specie mors pro peste , I will be thy death , for I will be thy plague . Fourthly , for the translation of the Septuagint , ( which Saint Paul most seemeth to follow , because writing to the Gentiles who made use of that translation , and understood not the original , he would not give them any offence , nor derrogate from it , which was in great esteem among all , in regard of the antiquity thereof ; and it stood the Christians in those dayes in great stead to convince the unbelieving Jewes . ) It well agreeth with the Analogie of faith , and the meaning of the holy Spirit , and the Hebrew letter also will bear it ; for Ehi ( as Buxtorphius the great Master of the holy tongue , out of David Kimchi observeth ) signifieth ubi where , as well as ero I will be ; and a venemous sting , and pestis the plague differ but little : so that although the words in the original seem to be spoken by an affirmation , but in Saint Paul , and the Septuagint , by an interrogation ; in the one by a commination , in the other by an insultation ; yet both come to one sense , and contain an evident prophesie of Christ his conquest over Death and Hell. I have pluked away the thorn , and now I am come to blow the flower , and open the leaves of the words ; O death I will be thy plauges , that is , I will take away from Death the power of destroying utterly ; and from the Grave , the power of keeping the dead in it perpetually . If we take the words as spoken by way of insultation , ô mors ubi est aculeus tuus ? O death where is thy sting ? thus we are to construe them ; as a hornet or serpent when his sting is plucked out can do no hurt to any other , but soon after dyeth it self ; so Death is disarmed by Christ and left as good as dead : for as David cut off Goliahs head with his own sword , and Brasidas ran through his enemy with his own spear ; so Christ conquers over Death by death ; in as much as by his temporal death he satisfied both for the temporal and the eternal death of them that believe in him . And as he conquered Death by his death , so he destroyed the Grave by his burial ; for suffering his body to be imprisoned , and afterwards breaking the gates and barrs of the prison , he left the passage open to all his members to come out after him their head . These sacred and heavenly mysteries are shrined in the letter of this Text ; for although the Prophet speaketh to the Israelites , and maketh a kind of tender unto them of redemption from temporal death , and deliverance from corporal captivity ; yet to confirm their faith therein he bringeth in the promise of eternal redemption , from whence they were to infer , if God will redeem us from eternal , how much more from temporal death ; if he will deliver us out of the prison of the grave , how much more out of common Goals ? what though our enemies have never so great a hand over us , what though they exceed in their cruelty , and put us to all exttemity , and do their worst against us ; their cruelty cannot extend beyond death , nor their malice beyond the Grave : but Gods power and mercy reacheth farther . For he can , and he promiseth that he will revive us after we are dead , and raise us after we are buried ; he will pluck deaths sting out of us , and us out of the bowels of the Grave . Death hath not such power over the living , nor the grave over the dead , as God hath over both , to destroy the one , and swallow up the other into victory . For therefore the Son of God vouchsafeth to taste death , that Death might be swallowed up by him into victory . Although Death swallow up all things , and the Grave shut up all in darkness , yet God is above them both ; therefore when we are brought to the greatest exigent , when nothing but death and torments are before us , when we are ready to yeeld up the buckler of our faith , and breath out the last gasp of hope , let us call this Text to mind ; O death I will be thy plagues ! neither Death nor the Grave shall be my peoples bane , because I will be both their bane , and change their nature , which destroyeth all nature . For to all them that believe in me , Death shall not be a postern , but a street-door , not so much an out-let , of temporal , as an in-let of eternal life : and though the grave swallow the bodies of my Saints , yet it shall cast them up again at the last day . Thus the words yeeld us singular comfort , if we take them as a commination , and they afford us much or more , if we take them as Saint Paul , and S. Chrysostome do , by an insultation . As a man offering sacrifice for victory , and full of mirth and jollity , he leaps and tramples upon Death , lying as it were at his mercy , and sings an Io Poean , a triumphant song ; wherewith Gerardus a great friend of Saint Bernards , breathed out his last gasp , of whom he thus writeth ; In the dead time of the night my brother Gerard strangely revived , at midnight the day began to break , I sent for to see this great miracle found a man in the very Jaws of death , insulting upon death and exulting with joy , saying , O death , where is thy sting ? Death is not now a sting , but a song , for now the faithful man dyeth singing , and singeth dying . And so having plucked away the prickles , and opened the leaves by the Explication of the letter , I come now to smell to them , and draw from thence the savour of life unto life , Ero pestes tuae ô mors . As Saint Jerome writeth of Tertullian his Polemmical Treatises against hereticks , Quot verba tot fulmina , Every word is a thunderbolt : so I may truly say of this verse , quot verba tot fulmina ; So many words , so many thunder-bolts striking Death dead ; by the light whereof we may discern three parts . 1. The menaced , or party threatned , Death . 2. The menacer or party threatning , I. 3. The judgment menaced , plagues . 1. The menaced , impotent mors , Death . 2. The menacer Omnipotent Ego , I. 4. The judgment , most dreadful , pestes , plagues . 1. First of the party menaced , Death . Christ threatneth destruction to none , but to his , or his Churches enemies : But here he threatneth Death : Death therefore must needs be an enemy , and so the Apostle termeth it ; the last enemy that shall be destroyed is Death . For albeit Death by accident is an advantage , as oftentimes an enemie doth a man a good turn , which occasioned that excellent Treatise of Plutarch , wherein he sheweth us how to make an Antidote of poyson , and a good use of other mens malice : yet is it in it self an enemy alwayes to Nature , and to grace also ; it sets upon the elect , and the reprobate ; the believer , and the Infidel ; the penitent , and the obstinate , but with this difference ; it flyes at the one with a deadly sting , but at the other without a sting : the one it wounds to death , the other it terrifieth and paineth , but cannot hurt . But there being divers kinds of death , which of them is here meant ? Death is a privation , and privations cannot be defined , but by their habits ; that is such positive qualities , as they bereave us of ; for instance , sickness cannot be perfectly defined , but by health which it impaireth : nor blindness , but by sight which it destroyeth : nor darkness , but by light which it excludeth : nor death , but by life which it depriveth us of . Now if there be a four-sold life spoken of in Scripture , viz. 1. Of nature . 2. Of sin . 3. Of grace . 4. Of glory . There must needs be a four-fold death answerable thereunto . 1. The death of Nature , is the privition of the life of nature , by parting soul and body . 2. The death of sin , is the privation of the life of sin by mortifying grace . 3. The death of Grace , is the privation of the life of grace , by reigning sin . 4. The death of Glory , is the privation of the life of Glory , by a total and final exclusion from the glorious presence of God , and the kingdome of heaven , and a casting into the lake of fire and brimstone , prepared for the devil and his angels . Of Death in the first sense , David demandeth who is he that liveth , and shall not see death , and shall he deliver his soul from the hand of hell ? of Death in the second sence , Saint Paul enquireth , how shall we that are dead to sin live any longer therein ? Of Death in the third sense , Saint Paul must be meant , where he rebuketh wanton Widdows , Shee that liveth in pleasure , is dead while shee liveth . Of Death in the fourth sense , Saint John is to be understood ; blessed is he that hath part in the first resurrection , for on such the second death hath no power . Saint Austin joyneth all these significations , and maketh one sentence of divers senses ; he is dead to death ; that is , Death cannot kill , burt , or affright him who is dead to sin . And another of the Ancients makes a sweet cord of them like so many strings struck at once , he that dyeth before he dies , shall never die ; he that dyeth to sin before he dyeth to nature , shall never die to God , neither in this world by final deprivation of grace , neither in the world to come of glory . Of these four significations of Death , the first and last sort with this Text , for that the first is to be meant , it is evident by the consequence here ; O grave , I will be thy destruction : And by the antecedents in Saint Paul , When this corruptible , shall put on incorruption , &c , And that the second is included , may be gathered both from the words of Saint John , And Death and Hell were cast into the lake of fire ; and of our Saviour , I was dead , and I am alive , and have the keyes of Hell , and of Death . And so I fall upon my second Observation , viz. the person menacing , J , the second person in Trinity , our blessed Lord and Saviour Jesus Christ . The word here used Ehi , is the same with that we read , Exod. 3. Ehi Ashur Ehi , I am that I am ; and if the observation of the Ancients be current , that wheresoever God speaketh unto man in the old Testament in the shape of man of Angel , we are to understand Christ , for that all those apparitions were but a kind of preludia of his incarnation ; then the Person here threatning can be no other then he ; besides , the word Egilam in the former part of this vers . being derived from Gaal , signifying propinquus fuit , or redemit jure propinquitatis ; pointeth to our Saviour , who by assuming our nature , became our Alie by blood , and performed this office of a kins-man , by redeeming the inheritance which we had lost . But we have stronger arguments then Grammatical observations , that he who here promised life to the dead , and threatneth plagues to Death , was the Son of God , the Lord of quick and dead ; for the same who promiseth to redeem from the Grave , threatneth to plague Death : but we all know that Redeemer is the peculiar stile of the Son , as Creator is of the Father , and Sanctifier of the Holy Ghost , tu redemisti nos , thou hast redeemed us to GOD by thy blood , out of every kindred , and tongue , and people , and Nation . To the redemption of a slave that is not able to ransome himself , three at least concur ; the Scrivener who writeth the Conditions , and sealed the Bonds : the party who soliciteth the business , and mediateth for the captive , and layeth down the sum agreed upon for his ransome ; and the person in whose power the captive is , and who accepteth of the ransome ; Which of these is the Redeemer ? you will all say , he that is at the cost of all ; so it is in our redemption from spiritual thraldome , the holy Spirit draweth the condition , & sealeth the Bonds , the Father receiveth the ransome , the Son both mediateth for the ransoming , and layeth down the sum ; For we were not redeemed with corruptible things , as silver and gold , but the precious blood of Christ , as of a Lamb withou● blemish , he took part of our nature , that through death he might destroy him that had tthe power of death , that is the devil , and deliver them who through the fear of death , were all there life-time subject to bondage . Hence we gather that he that destroyed death must die : but to affirm that the immortal and eternal Spirit of God expired , is blasphemy , and to say that the Father suffered , is heresie , long ago condemned in the Patro-passions ; we conclude therefore with the Apostle , that the second person Christ Jesus , hath abolished death , and hath brought life and immortality to light by the Gospel . And so I fall upon my last Observation , the judgment here mentioned Davorica . 3. Thy plagues , there is no tittle or iota in holy Scripture superfluous , some mystery therefore lyeth in the number , plagues in the plural , not plague in the singular , which I conceive to be this , that Christ put Death to many deaths , and foyled , and conquered it many wayes ; first in himself ; secondly in his members . First , in himself by destroying sin , the sting of Death . Secondly , by breaking the bonds thereof in his powerful Resurrection , wherewith it was impossible that he should be held . Secondly , in his members by changing the nature of it to them , and making it of a curse a blessing ; of a loss , a gain ; of a punishment , either a great honour , or a special favour , or a singular advantage : a great honour as to the Martyrs , who thereby acquired so many Rubies to their crown of glory , as they shed drops of blood for their Saviour : A special favour , as to Abraham , Josiah , and Saint Austin , who were taken away , that they might not see , and feel the misery , that after their death fell on the posterity of the one , the subjects of the other , and the diocess of the third . A singular advantage to all the faithful , who thereby are discharged from all cares , fears , sorrows , and temptations , and presently enter into their Masters joy ; For blessed are the dead that die in the Lord , for they rest from their labours , and their works follow them . Now the means whereby Christ conquered death , & utterly destroyed it , are diversly set down by the learned ; some argue a contrariis , contraries say they are to be destroyed by their contraries ; as heat by cold , moysture by drought , sickness by health : Death therefore must needs be destroyed by life as the contrary , but Christ , is the resurrection and the life , in him was life , and life was the light of men . Saint Austin declareth it after this manner : Life dying contended with Death living , and got a glorious and signal victory . Nysscen thus , the Devil catching at the flesh of Christs humane nature , as a bate was cought by the hook of his divine . Saint Leo , and Chrysologus thus , if a Bayliff or Sergeant arrest the Kings son , or a priviledged person , and lay him up in a close prison without commission , he deserveth to be turned out of his place for it . So Death Gods Serjeant , seizing upon his Son ( in whom there was no fault ) without warrant or commission was justly discharged of his office . Is Death thus discharged , hath Christ changed the nature of Death , and freed all his Members from the sting of the temporal and fear of eternal death ? hath he of a postern made it a street-door , of an out-let of mortal life , an in-let of immortality ? why then are we so much afraid of death , which can no more hurt us then a hornet or wasp after her sting is plucked out ? Christ fought with a living death , we with a dead death ; which doth not so much sever our souls from our bodies , as joyn them to Christ ; not so much end our life as our mortality ; not so much exclude us out of the Militant , as render us to the Triumphant Church . Nothing is more dreadful I confess to the natural man , then Death which dissolveth the soul and body , and the Grave which resolveth the body into dust and ashes . To cure this malady of the mind , there is no vertue in any Drug of nature ; the Philosophers in this case are Physitians of no value , they tell us , that sickness and death are , tributa vivendi , and the Grave the common house of the dead . But what of this ? what comfort is here ? doth this speculation discharge us from the tribute , or make the payment thereof the easier ? doth it inlighten the darkness of these prisons of nature ? or take away the stench from these under-ground houses ? no whit . Yet ( God be thanked ) there is a magazine in Scripture to pay these tributes ; there is light in Goshen to enlighten these houses , there is Specknard to perfume these dankish rooms ; there are Cordials in holy Scripture to strengthen the heart , not only against deadly maladies , but also against death it self : for there we hear of a voyce from heaven , not only affirming the happiness of the dead , but confirming it with a strong reason , for they rest from their labours , and their works follow them : we hear of Tabernacles not made with hands , but eternal in the Heavens : we hear that when we are absent from the body , we are present with the Lord : we hear the Lord of life opening the ears and chearing the heart of the dead ; and saying , I am the resurrection and the life , whosoevor believeth in me though he were dead , yet shall he live . There we hear death not only disarmed of his sting , but also slain down right ; O death I will be thy death , O grave I will be thy destruction . Secondly , hath Christ destroyed Death , and hath he both the keyes of Death and of Hell ? then beloved , when we lie on our death-bed , let us not have recourse after the Popish manner to any Saint or Angel , no not to the blessed Virgin her self , but to her Son who is the Lord of life ; who satisfying for our sins at his death , thereby plucked out the sting of death , and after his resurrection quite destroyed this serpent . In which regard he is stiled , stella matutina , the Morning star , because he ushereth in the day of eternity , and primitiae dormientum , the first fruis of them that slept , because in him the whole lump is sanctifyed : When therefore the fiery Serpent hovereth over us to sting us to eternal death , let us look upon the Brazen Serpent , and the other shall not hurt us . Lastly , hath Christ conquered Death and Hell and that for us ? let us then give him the honour of the greatest Worthy and noblest Conquerour that ever the World saw . Cyrus , and Alexander , and Caesar , were no way to be compared to him ; for they subdued but mortal enemies , he immortal ; they bodily , he ghostly ; they with great Armies and power of men , but he alone ; they when they were alive , and in their full strength and vigour , but he at the hour of his death , and afterwards . I conclude therfore with Saint Jerome his insultation over Death , and thanksgiving to the Lord of life . O death thou didst bite and wert bitten , thou didst devour , and art now devoured by him whom for a time thou didst devour ; by his death thou art ssain , by his death we live everlastingly : thanks be rendred unto thee O Saviour , who hast subdued so powerful an adversary , and put him to death by thy death and passion . The Ethiopians as Herodotus relateth , made Sepulchres of glass ; for after they have dryed the corps , they artificially paint it , & set it in a glazed Coffin , that all that pass by may see the lineaments of the dead body : but surely they deserve better of the dead and more benefit the living , who draw the lineaments of their mind , and represent their vertues and graces in a Mirrour of Art : ( for I am not of their judgment among us , who properly and deservedly are called Precisians , because out of the purity of their precise zeal , it a praecidunt they so neer pair the nails of Romish superstition , that they make the fingers bleed ; who out of fear of praying forsooth for the dead , or invocating them , are shie of speaking any word of them , or sending after them their deserved commendations , ) for it is piety to honour God in his Saints ; it is justice suum cuique tribure , to give every one his due : it is charity to propose eminent examples of heavenly graces and vertues shining in the dead , for the imitation of the living . Such jewels ought not to be locked up in a Coffin , as in a Casket , but to be set out to the view of all ; and surely they deserve better of the dead , who set a garland of deserved praises on their life , then they who stick their Hearse full with flowers . Tapers made of pure wax burn clearly , and after they are blown out , leave a sweet savour behind them , so the servants of Christ , who have caused their light so to shine before men , that they may see their works , and glorisie their Father which is in Heaven : leave a good name like a sweet smell behind them , and why may we not blow it abroad by our breath , Deo Patri , &c. The rest concerning the life and death of the party is lost . Vox Coeli . OR THE DEADS HERAULD . SERMON XLV . APOC. 14.13 . And I heard a voyce from Heaven , saying unto me , write , blessed are the dead which die in the Lord , from henceforth , &c. VBi Vulnus , ibi manus ; From whence we took our Wound , from thence we receive the Cure : a voice from Heaven struck all the living dead , saying , All flesh is grass , and the glory or goodliness of it , is as the flower of the field , The grass withereth , &c. But here a voice from Heaven maketh all whole again , and representeth all the dead in the Lord living ; yea , and flourishing too , saying , Blessed are the dead that dye in the Lord. To give a touch at the Wound , that the smart thereof may make the sense of the cure more delightful : Omnis caro foenum , & omnis homo flos , All flesh is grass , and every man is a flower . There is difference in grass , some is longer , and some is shorter ; so some men are longer lived , some shorter ; some grass shooteth up with one leaf , some with three , some with five , or more : so some men have more in their Retinue , some fewer , some none at all . Some grass withereth before it is cut , as the grass on the house-top ; some is cut before it withereth , as the grass of the field : so some men decay before the Sythe of Death cuts them ; all other after . Likewise , there is a great difference among flowers . 1. Some are for sight only , not for the smell , or any vertue in medicines ; as Tulips , Emims , and Crown Emperials . 2. Some for sight and smell , but of no use in Medicines ; as Sweet-williams , the painted Lady , and July-flowers generally . 3. Some are both for sight and smell , and of singular use in Medicines , as Roses and Violets . So some men are of better parts , and greater use in the Church and Common-wealth , others of less . Some flowers grow in the field , some in the garden : so some mens lives and imployments are publike , others private . Some flowers are put in Posies , some in Garlands , some are cast into the Still : so some men are better preferred them others , and some live and die in obscurity . Lastly , some flowers presently lose their colour and scent , as the Narcissus ; some keep them both long , as the red Rose : So some men continue longer in their bloom , grace and favour ; others for a short time , but all-fade , and within a while are either gathered , cut down , or withered of themselves and die . And for this reason it is as I conceived , that we stick hearbs and flowers on the Hearse of the dead , to signifie , that as we commit earth to earth , and ashes to ashes ; so we put grass to grass and flowers to flowers . For , omnis caro foenum , All flesh is grass , and all the goodliness , thereof as the flower of the field , the grass withereth , and the flower fadeth away ; But the comfort is in that which followeth ; But the word of the Lord endureth for ever , and this is the word which by the Gospel is preached unto you ; Whereof this verse which I have read unto you for my Text , is part . Which Saint John inferreth as a conclusion or corrolary upon the conclusion of the Saints and Martyrs lives , this conclusion is inferred upon two premises . 1 The end of their labours . 2 The reward of their work . The Syllogisme may be thus formed . All they who are come to an end of their labour , and have received liberally for their work , or are paid well for their pains , are happy : But all the dead that die in the Lord , are come to an end of their labour , for they rests rom their labours , and receive liberally , for their works follow them . Ergo , all the dead that die in the Lord are happy . As in other Texts , so in this we may borrow much light from the occasion of the speech which here was this ; Saint John having related in a vision a fearful persecution to falt in the latter times , whereby the earth should be reaped , and the Saints mowen like grass , and true beleevers like grapes pressed in such sort , that their blood should come out of the wine-press , even to the horse bellies , breaketh into an Epiphonema , verse . 12. here is the patience of the Saints ; that is , here is matter for their patience , and faith to work upon : Here is their patience , to endure for Gods cause , whatsoever man or divel can inflict upon them : to part with any limb for their head Christ Jesus , gladly to forfeit their estates on earth for a crown in heaven : chearfully to lose their lives in this vail of tears , that they may find them in the rivers of pleasures that spring at Gods right hand for evermore . Here is work for their faith also , to see heaven , as it were , through hell ; eternal life in present death , to beleeve that God numbreth every hair of their head , and that every tear they shed for his sake shall be turned into a pearl , every drop of blood into a Ruby to be set in their crown of glory . To confirme both their faith , and patience Christ proclaimeth from heaven , that howsoever in their life they seemed miserable ; yet in their death they shall be most blessed , and that the worst their enemies can do , is to put them in present possession of their happiness ; Blessed are the dead , &c. So saith the spirit , whatsoever the flesh saith to the contrary . Here we have 1. A proposition , De fide , of faith . 2. A Deposition , or testimony of the spirit . A Proposition of the happy estate of the dead . A deposition of the holy Ghost to confirm our faith therein . 1. Saint John sets down his relation . 2. A most comfortable assertion . 3. A most strong confirmation . The relation strange , The assertion as strange , of a possession without an owner ; a blessed estate of them , who according to the Scripture phrase , are said not to be . The Confirmation as strange as either , by an audible testimony of an invisible witness ; So saith the spirit . Or because this asseveration concerning the condition of the Saints departed , is propositio necessaria ( as the Schools speak ) we will cloath the members of the division with terms apodictical , and in this verse observe , 1. A conclusion sientifical , whereof the parts are . 1. The subject indefinite , mortui , the dead . 2. The attribute absolute , beati , blessed . 3. The cause , propter quam , the Lord , or dying in the Lord. 2. The proof demonstrative , and that two-fold . 1. A priori . 1. By a heavenly oracle , I heard a voyce , &c. 2. A divine testimony , So saith the spirit . 2. A Posteriori , by arguments drawn . 1. From their cessation from their work , They rest from their labours . 2. Their remuneration for their works , Their works follow them . Where the matter is pretious , a decision of the least quantity is a great loss : and therefore ( as the spie of nature observeth ) the Jewellers will not rub out a small clowd , or speck , in an orient Ruby , because the lessening the substance will more disadvantage them , then the fetching out of the spot advance them in the sale ; Neither will the Alcumists lose a drop of quintessence ; nor the Apothecaries a grain of Bezar , nor an exact Commentatour upon holy Scriptures any syllables of a voyce from heaven , the eccho whereof is more melodious to the soul , then any consort of most tuneable voyces upon earth can be . In which regard I hold it fit to relinquish my former divisions , and insist upon each word of this verse ( as a Bee sitteth upon each particular flower ) that we may not lose any drop of doctrins sweeter then the honey , and the honey comb , any lease of the tree of life , any dust of the gold of Ophir . 1. J : there were three men in holy Scripture termed Jedidiah , that is , Beloved of God ; Solomon , Daniel , and Saint John the Evangelist : and to all these God made known the secrets of his Kingdome by special revelation , and their prophecies are for the most part of a mystical interpretation . This Revelation was given to John , when he was in the spirit upon the Lords day ; and if we religiously observe the Lords day , and then be in the spirit as he was , giving our selves wholly to the contemplation of Divine mysteries : we shall also hear voyces from heaven in our souls and consciences . Heard , with what ears could Saint John hear this voyce , sith he was in a spiritual rapture , which usually shutteth up all the doors of the sences ? I answer , that as spirits have tongues to speak withall , whereof we read 1 Cor. 13.1 . Though I speak with the tongues of men and Angels : so they have ears to hear one another , that is a spiritual faculty answerable to our bodily sense of hearing . The Apostle saith of himself , that he was in the spirit ; and as he was in the spirit , so he saw in the spirit , and heard in the spirit , and spake in the spirit , and moved in the spirit , and did all those things which are recorded in this Book . When Saint Paul was wrap'd up into the third Heaven , and heard there words that cannot be uttered , and saw things which cannot be represented with the eye ; he truly and really apprehended those objects , yet not with carnal , but spiritual sences , wherewith Saint John heard this voyce . A voyce from Heaven . The Pythagoreans taught , that the Coelestial sphears by the regular motions , produced harmonious sounds : and the Psalmist teacheth us , that the Heavens declare the glory of God , and the firmament sheweth his handy work , and that there is no speech nor language where their voyce is not heard ; but that was the voyce of Heaven it self , demonstrately proving , and after a sort proclaiming the Majesty of the Creatour . But this is vox de coelo , a voyce from Heaven pronounced by God himself , or formed by an Angel ; so Gasper Melo expresly teacheth us . Saint John heard a voyce , not sounding out wardly , but inwardly framed by that Angel , who revealed unto him the whole Apocalypse . Saint John here heard a voyce from Heaven commanding him to Write ; and Saint Austin heard a voyce from Heaven commanding him to Read , Tolle lege ; and most requisite it is , that where Heaven speaks , the earth should hear , and where God writes , that man should read . There never yet came any voyce from Heaven , 〈◊〉 did not much import and concern the earth to hear . The first voyce that came from Heaven , was heard on Mount Sinai ; and it was to confirm the Law to be of divine authority , and establish our faith in God the Creator . A second voyce from Heaven we hear of in Saint Peter on the holy Mount , when the Apostles were there with Christ , and it was to confirm the Gospel , and to establish our faith in Christ the Redeemer . A third voyce , ( or sound ) was heard from Heaven in the upper room , where Christs Apostles were assembled in the day of Pentecost , and it was to confirme our faith in the holy Ghost the Comforter . A fourth voyce that came from Heaven , was heard by Saint Peter in a vision , and it was to confirme our faith in the Catholike Church , and the Communion of Saints , and the incorporating both Jewes , and Gentiles in one mystical body . Lastly , a voyce was heard from Heaven by Saint John in this place , to establish our faith in the last Article of the Creed , concerning the happiness of the dead , and the glorious estate of the Tryumphant Church , and the life of the World to come . If we desire to be informed concerning the affaires of the Abissens , or those of China , Sumatra , or Japan ; we confer with those that are of the same Country , or have travelled into those parts : and for the like reason , if we desire to be instructed concerning the state and condition of the Citizens of the Heavenly Jerusalem ; their insinite number , their excellent order , their singular priviledges , their everlasting joyes , their feasts , their robes , their palmes , their thrones , their crowns ; we must enquire of them who either are inhabitants there , or have brought us news from thence ; nothing but a voyce from Heaven can enforce our assent to these heavenly mysteries . Now as all words of Kings are of great authority , but specially their Edicts and Proclamations ; so all voyces from Heaven are highly to be regarded and religiously obeyed , but especially Decrees and Statutes which are commanded by the authority of the high Court of Heaven , to be written for perpetuity ; such as this is , in my Text , I heard a voyce from Heaven , saying Write , with a Pen of Diamond , in letters never to be oblitrated , write it so that it may be read of men in all succeeding Ages , even to the last man that shall stand upon the earth . Here I cannot sufficiently admire the boldness of Cardinal Bellarmine , who to disparage the necessity of holy Scripture , and cry up unwritten traditions , which are the best evidence he can produce for his new Trent Creed ; blusheth not to publish it to the World in print , that the Apostles and Evangelists had no command from God to write their Gospels or Epistles , but that they wrote upon the entreaty of some friends , or some emergent occasious . Were there no other Text in all the holy Scriptures but this , nor word in this Text but this one , Write , it were alone sufficient to convince him of gross ignorance , if not rather giving the lie to his own knowledge . But yet farther , rather to confound him with shame , then convince him with evidence ; doth not the Apostle affirme in general of the whole Scripture , that it is given by Divine inspiration ? and what is inspiring but a kind of dictating to all the Pen-men of the holy Ghost ? and doth not he that dictateth to another , both tell him what he shall write , and bid him write it ? Besidesin the 1 of the Apocalypse , vers . 10 , 11. Saint John heard a great voyce as of a trumpet , saying ; I am Alpha , and Omega , the first and the last , and what thou seest write in a Book . Thirdly , besides the general command of committing the whole Word of God to writing , and a special mandate for the writing the Apocolypse , we have a singular precept for the writing the precise words of this Text ; and must not that needs be thrice worthy our observation , which is written by a threefold command ? and what is that ? Blessed are the dead , If the dead are blessed , the dead are , for an argument a terito adjacente ad secundum , ever holdeth if the tearms be taken in the proper sence . The Metaphisicks demonstrate , non ent is nullus esse affectiones , that such things as have no existence , have no qualities nor real attributes : but blessedness is here attributed to the dead , the dead therefore are . And the Philosopher who being demanded whether the living or the dead were more in number ? answered , that doubtless the living , quia mortui ne sunt quiedm , because the dead were not to be reckoned upon , in regard now they are not at all , spake without book , and uttered that which is most false , as we learn from the mouth of Truth himself ; who not only affirmeth that the dead are , but that they are also living , though dead to this World , yet not to the World , yet not to the World to come ; dead to men , but not dead to God , have ye not read saith our Saviour , what is spoken unto you by God , saying ; I am the God of Abraham , and the God of Isaac , and the God of Jacob , God is not the God of the dead , but of the living , for all live to him ? but are all the dead blessed ? the Text answereth , all the dead that die in the Lord ; That die in the Lord ? Yea , but you will say , those that are already dead , cannot die , what then is the meaning of this phrase , the dead that die in the Lord ? Saint Ambrose answereth , he that is dead already cannot die in the same sence that he is dead , but he that is already dead in one sence , may be said to die in another ; he that is dead to the World , as all the regenerated who have mortified the deeds of the flesh , may afterwards die to the body , and so die in the Lord , that is , breath out his soul into the hands of the Lord. This is sound Divinity , and a true proposition , but no true exposition of this place ; in which the latter seemeth to be a limitation of the former : as God is near to all that call upon him , yea , all that call upon him faithfully ; so here , blessed are the dead , what all dead howsoever they die ? no , but all that die in the Lord. There is much variety , among the interpreters about the interpretation of this phrase , to die in the Lord. Some will have the meaning thereof , to be those that die for the Christian faith , and seal the truth thereof with their bloud . And they alleage for themselues , first parallel texts of Scripture , wherein the preposition in , is put for pro : for as Gen. 18.13 . Omnes in te benedicentur , all Nations shall be blessed in thee , that is for thee , and in thy seed , that is , for thy seed ; and Gen. 28.18 . servivi Berachel , word for word , I served in Rachel , that is for Rachel . Next they alleage the antecedents , together with the occasion of these words verse 12. here is the patience of the Saints , here are they that keep the commandements of God , and the faith of Jesus Christ : and truly the main scope of the Text seemeth to be , to arm the godly with patience , and to encourage them to fight against the Beast , upon whom before God execute vengeance , if it so fall out that many of Gods faithfull servants loose their lives : Yet that none should be dismayed therewith , because all that so die are blessed , for they exchange a temporal life in this World , for an eternal in another . Thirdly say they , it cannot be well conceived how any can die , in Domino , in the Lord , who is the Lord of life , if we take the preposition in the proper sence : for though in the natural body a member may be cut off and die , the head being alive ; yet it is not so in the mystical body of Christ , no true Member thereof can be cut off , much less die , while it continues in that body , by dying in the Lord , therefore we must understand dying for the Lord , so they . Others will have the words not to be restrained to Martyrs only , but to belong to all that die in the fear of God , and the faith of Christ . And they alledg for themselves also a parallel Text ; 1 Cor. 15.18 . where to fall a sleep in the Lord , is spoken generally of all true believers departing this life . Besides Saint Bernard and other of the Ancients apparantly distinguish these phrases , mori in Domino , & mori propter Dominum , to die in the Lord , and to die for the Lord : mori pro Domino martyrum est , mori in Domino omnium confessorum , si beati qui in Domino moriuntur , quanto magis qui pro Domino moriuntur ? to die for the Lord is the glory of martyrs , but to die in the Lord , the glory of all Confessors : if they are happy who die in the Lord , how much more they that die for the Lord ? Thirdly , the reward here promised is common to all believers , and not peculiar to the Martyrs : for all true believers when they die rest from their labours , and their works follow them . If the Spirit had meant Martyrs only , he would rather have said , they have ease from their torments , then rest from their labours , and their trophies and victories follow them . All that die for the Lord , die also in the Lord ; but all that die in the Lord , do not necessarily die for the Lord : we deny not that the Martyrs have the greatest share in this blessedness , but all Confessors have their parts also : the Martyrs Crown is beset with a Rubie or some richer jewel then ordinary , their Garland hath a flower or two more in it , to wit some red flower as well as white ; yet the Crown and Garland of all Confessors are compleat . And therefore not only Beda , and Bernard , and Richardus , and Andreus , and Primasius , and Haymo , and Ansbertus , and Ioachimus , but also the Greek , and the Roman , Church ; yea , and the reformed also understand these words , of all that die in Gods favour : for they read these words at the Funerals of all the dead , and not only at the Funeralls of Martyrs . Yea , but how can any be said to die in the Lord , that is continuing his Member , sith Christ hath no dead Members ? I answer that the faithful die not in the Lord in that sense in which they live in him ; but 〈◊〉 ther , they die not spiritually , nor cease to be his mystical Members ; but naturally , that is , they continuing in Christs faith and love , breath out their souls , and so fall asleep in his bosome , or die in his love , laying hold of him by faith , and relying on him by hope , and embracing him by charity . All they die in the Lord , who die in the act of contrition , as Saint Austin , who reading the penetential Psalms with many tears , breathed out his last gasp , sighing for his sins . Or in the act of charity as Saint Jerome , who in a most fervent , or vehement exhortation to the love of God , gave up the Ghost . Or in the act of Religion , as Saint Ambrose , who after he had received the blessed Sacrament , in a heavenly rapture , and a holy parley with Christ , left the body . Or in the act of Devotion as Aquinas , who lifting up his eyes and hands to heaven , pronouncing with a loud voyce those words of the Spouse in the Canticles , Come my beloved , let us go forth , went out of this world . Or in the Act of gratulation , and thanks-giving , as Petrus Celestinus , who repeating that last verse of the last Psalm , Omnis spiritus laudet Dominum , Let every breath , or every one that hath breath , praise the Lord , breathed out his soul . Or in an Act of divine contemplation , as Gerson that famous Chancellor of Paris , who having explicated fifty properties of divine love , concluded both his Treatise , and his life with fortis ut mors dilectio , Love is strong as death . To kint up all , six sorts of men may lay just claim to the blessedness in my Text. First Martyrs , for they die in the Lord , because they die in his quarrel . Secondly , Confessors , for they die in the Lord , because they die in his faith , and in the confession of his name . Thirdly , all they that love Christ , and are beloved of him , for they die in the Lord , because they die in his bosome , and embracings . Fourthly , all truly penitent sinners , for they die in the Lord , because they die in his peace . Fifthly , all they who are engrafted into Christ by a special faith , and persevere in him to the end , for they die in the Lord , because they die in his communion , as being members of his mystical body . Lastly , all they that die , calling upon the Lord , or otherwise make a godly end , for they die in the Lord , because they die in the works of the Lord , and happy is that servant whom his Master when he cometh shall find so doing . From hence-forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Beza and some other render the word in the original perfectly , because the dead obtain the blessedness they hoped for ; but this Exposition cannot stand , unless we restrain this blessedness to the soul . For the persect and consummate happiness of all that die in the Lord , consisteth in the glorisication of their bodies and souls , when they shall see God face to face , and the beams of his countenance directly falling upon the soul , shall reflect also upon the body : and most true it is which Paraus observeth , the deads blessedness , far exceeds the blessedness of the living ; for here we have but the first fruits of happiness , but in heaven we shall have the whole lump : here we hunger and thirst for righteousness , there we shall be satisfied . To this we all willingly assent , but it will not hence follow , that they have their whole lump of happiness till the day of judgment : blessed they are from the hour of their death , but not perfectly ; blessed , but not consummately : blessed intensive , as blessed as the soul by it self can be for that state in which it now is : not blessed extensive , not so blessed as the whole person shall be , when the soul shall be the second time given to the body , and both bid to an everlasting feast at the marriage of the Lamb. Others therefore more agreeable to the Analogie of faith , render the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from hence-forth , and refer the hence-forth , not to the time of the uttering this Prophesie ; as if before it none were blessed ( for before this prophecie all the Apostles ( Saint John only excepted ) and thousands of Saints and Martyrs had dyed in the Lord , and were at rest from their labours ) but to the instant of their dying in the Lord , they no sooner lost their lives for Christ , then they found happiness in him . So soon as Lazarus dyed , his soul was carryed by Angels into Abrahams bosome . So soon as the Thief expired on the Cross , he aspired to paradise , and was with Christ ; So Nazianzen teacheth concerning every religious soul ; I believe , faith he , that every noble soul which is in grace and favour with God , presently as soon as she hath shaken off the body , which kept down her wings , flyeth joyfully streight up to her Lord ; and Saint Cyprian , Death to the godly is not a departure , but a pass from a temporal to an eternal life , and no stay by the way , as soon as we have finished our course here , we may arrive at the goal there ; And S. Bernard , The infidels call the parting of the soul from the body , Death , but the believers call it the Passeover , because it is a pass from death to life . For they die to the world , that they may perfectly live to God. To strike sayl and make towards the shoar , if all that die in the Lord are blesfed , from the very moment of their death , and this blessedness is confirmed by a voyce from heaven : let us give more heed to such a voyce , then to any whisper of the flesh or devil . Whatsoever Philosophy argueth , or Reason objecteth , or sense excepteth against it : let us give more heed to God then man , to the spirit then the flesh , to faith then to reason , to heaven then to earth ; although they who suffer for the testimony of the Gospel seem to be most miserable , their skins being fleyed off , their joynts racked , their whole body torn in pieces , or burned to ashes ; their goods confiscate , their arms defaced , and all manner of disgraces put upon them : yet they are most happy in heaven , by the testimony of heaven it self , the malice of their enemies cannot reach so high as heaven , it cannot touch them there , much less awake them out of their sweet sleep in Jesus . Secondly , if the dead are blessed in comparison of the living : let us not so glue our thoughts , and affections to the world , and the comforts thereof , but that they may be easily severed , for there is no comparison between the estate of the godly in this life , and in the life to come ; for here they labour for rest , there they rest from their labour : here they expect what they are to receive , there they receive what they expected : here they hunger and thirst for righteousness , there they are satisfied ; here they are continually afflicted , either for their sins , or with their sins , and they have continual cause to shed tears , either for the calamities of Gods people , or the stroaks they themselves receive from God , or the wounds they give themselves ; there all tears are wiped from their eyes . Here they are alwayes troubled , either with the evils they fear , or the fear of evil : but when they go hence , Death sets a period to all fear , cares , sorrows , and dangers . And therefore Solon spake divinely , when he taught Crasus , that he ought to suspend his verdict of any mans happiness till he saw his end . Thirdly , if those dead are blessed , that die in the Lord , let us strive to be of that number , camus & nos moriamur cumeo , Let us go and die with him , and in him : And that we may do so , we must first endeavour to live in him ; For Cornelius a Lapida , his collection is most true ; As a man cannot die at Rome , who never lived at Rome : so none can die in Christ , who never lived in him , and none can live in him , who is not in him ; first then we must labour to be in him ; and how may we compass this ? Christ himself teacheth us : I am the Vine , and my Father is the Husbandman , every branch that beareth not fruit in me ; he taketh away , and every branch that breareth fruit , he purgeth , that it may bring forth more fruit ; as the branch cannot bear fruit of it self , except it abide in the Vine , no more can ye except ye abide in me . Hence we learn that we cannot bear fruit in Christ , unless as branches we be ingrasted into him ; now that a graft maybe inoculated . 1. There must be made an incision in the tre . 2. The graffe or syence most be imped in . 3. After it is put in , it must be joyned fast to the tree . The incision is already made , by the wounds given Christ at his death many incisions were made in the true Vine : that which putteth us in , or inoculateth us , is a special faith , and that which binds us fast to the tree , is love and the grace of perseverance . If then we be engrafted by faith into Christ , and bound fast unto him by love , we shall partake of the Juice of the stock , and grow in grace , and bear fruit also more and more , and so living in the true Vine , we shall die in him , and so dying in him , we shall reflourish with him in everlasting glory . Fourthly , if we are assured by a voyce from heaven , that none but they are blessed , who die in the Lord : all Infidels , Jewes , and Turks ; yea and such hereticks too as deny all special faith in Christ are in a wretched and lamentable case ; for it is clear that unbeleevers cannot live in Christ , for the just liveth by faith , and though hereticks , and among them our Adversaries of Rome have a general faith , yet because they want a special faith in Christ whereby they are to be ingrafted into him , and made members of his mystical body , they can make no proof to themselves or others , ( at least unless they renounce some of the Trent Articles ) that they live , or die in the Lord. Lastly , if all that die in Christ are blessed , as a voyce from heaven assureth us , we do wrong to heaven , if we account them miserable : we do wrong to Christ , if we count them as lost whom he hath found ; if we shed immoderate tears for them from whose eyes He hath wiped away all tears ; to wear perpetual blacks for them , upon whom he hath put long white robes . Whatsoever our losses may be by them , it cometh far short of their gain : our cross is light , in comparison of their super-excellent weight of glory ; therefore let us not sorrow for them , as those that have no hope : Let us not shew our selves Infidels by too much lamenting the death of beleevers . Weep we may for them , or rather for our loss by them , but moderately , as knowing that our loss is their gain , and if we truly love them , we cannot but exceedingly congratulate their feasts of joy , their rivers of pleasures , their Palmes of victory , their robes of majesty , their crowns of glory . Water therefore your plants at the departure of your dearest friends , but drown them not . For whatsoever we complain of here , they are freed from there , and whatsoever we desire here , they enjoy there : they hunger not , but feast with the Lamb ; they sigh not , but sing with Moses , having safely passed over the glassy sea ; they lie not in darkness , but possesse inheritance of Saints in light . They have immunity from sin , freedome from all temptations , and security from danger : they have rest for their labours here , comfort for their troubles , glory for their disgrace , joyes for their sorrowes , life for their death in Christ , and Christ for all , Cui , &c. VICTORIS BRABAEUM : OR , THE CONQUERORS PRIZE . A SERMON Preached at Rotheriffe , at the Funeral of M ris . Dorothy Gataker , Wife to the Worthy and Reverend Divine , Master Thomas Gataker , B. D. SERMON XLVI . Apoc. 14.13 . So faith the Spirit , that they may rest from their labours , and their works follow them . THe longer a man enjoyeth the benefit of life , the more cause he hath to desire death ; for cares grow with years , and sins with cares , and sorrows with sins , and fears with sorrows ; which trouble the quiet , and confound the musick , and blend the mirth , and damp the whole joy of our life : so that he who spinneth the thred of his life to the greatest length , gaineth nothing thereby but this , that he can give a fuller and clearer evidence of the vanity of the world , and yeild a more ample testimony to the misery of man during his abode in the flesh : whom if we take at the best advantage of his Worldly happiness , he must needs confess that he hath nothing of all that is past , but a sad remembrance ; nor of that which is to come , but a solicitous fear . As after a great feast at which a man hath glutted his appetite , nothing remaineth but loathsome and stinking fumes - ascending from the stomack to the head , and offending the brain ; so of all the pleasures of sin past , nothing remaineth but a bitter tast in the conscience , or rather to use Saint Bernards Metaphor , amar a & foeda vestigia , foul and stinking prints left in the floar where he danced after the Devils pipe ; sorrow and shame for what he hath been , and fear for what he shall be , mingles and sours all the joy and delight in that he is . And what is he at the best ? a poor tennent at will of a ruinous cottage of loam , or house of clay ready to fall about his ears , with a Grashoppers leap in a spot of ground . His apparel is but stoln raggs , his wealth the excrements of the earth , his dyet , bread of carefulness , got with the sweat of his brows , and all his comforts and recreations , rather as Saint Austin tearms them , solatia miserorum quam gaudia beatorum , sauces of misery then dishes of happiness . For albeit a good conscience be a continual feast , and the testimony of the Spirit an everlasting Jubilee in the soul , yet the most righteous man that breaths mortal ayr , either by frailty , or negligence , or diffidence , or impatience , or love of this present life , or suttlety of perswasions , or violence of temptations so woundeth his conscience , and grieveth the Spirit of grace ; that this feast is turned for a time into a fast , and the Jubilee into an ejulate or howling . All things therefore laid together , the scorns of the World , assaults from the flesh , temptations from the Devil , rebukes from God , checks from conscience , sensible failing of Grace , spiritual dissertions , with many a bitter agony and conflict with despair ; I cannot but perfectly accord with the Poet in his doleful note Foelices nimium quibus est fortuna peracta jam sua . they are but too hapyy whose glass is well run out , and with the Evangelist in my Text beati mortui , blessed are the dead for they rest from their labours , and their works follow them ; they rest from those labours , which tie us that live , and the works which we are to follow , follow them . A three-fold cable faith the wise man is not easily broken ; and such is this here in my Text , on which the anchour of our hope hangeth . 1 The testimony of Saint John , Yea. 2 The testimony of the Spirit , so saith the Spirit . 3 A strong reason drawn from their rest and recompence , they rest from their labours , and they receive the reward of their labours , they are discharged of their work and for their work . If they were discharged for their work , and not discharged of their work , they could not be said blessed , because their tedious and painful works were to return . And much less happy could they be termed , if they were discharged of their work ; but not for it , for then they should lose all their labour under the Sun , they should have done and suffered all in vain : but now because they are both discharged of their work , for they rest from their labour , and discharged for their work , for their works follow them , they are most blessed . The Spirit here taketh the ground of this heavenly musick ravishing the souls of the living , and able to revive the very dead either from the labourers pay , or the racers prize . If the ground be the labourers joy for their rest and pay , the descant must be this ; our life is a day , our calling a labour , the evening when we give over , our death , the pay our penny . If the ground be the racers joy for their prize , the descant may be this , the Church is the field , Christianity is the race , death is the last post , and a garland of glory the wager , let us all so run that we may obtain . Yea , faith the Spirit . We read in the Law and the Prophets , Thus faith Jehovah , the Lord : in the Gospel , Thus spake Jesus : But in the Epistles , and especially in the Revelation thus faith the Spirit , now the Spirit speaketh evidently , hear what the Spirit faith unto the Churches , he that hath an ear , let him hear what the Spirit faith unto the Churches ; and the Spirit and the Bride faith come . While Christ abode in the flesh , he taught with his own mouth the Word of life ; but now since his Ascention , and sitting in state at the right hand of his Father , he speaketh and doth all by his Spirit . By the Spirit he ordaineth Pastours , furnisheth them with gifts , enlightneth the understanding of the hearers , and enclineth their wills and affections , and so leadeth the Church into all truth . In which regard Tertullian elegantly tearmeth the Spirit , Christi Vicarium , Christ his Vicar , preaching in his stead , and discharging the Cure of the whole World. Secondly , so faith the Spirit , not the flesh , the earth denies it , but Heaven avereth it : when a man removeth out of this World , the flesh beholdeth nothing but a corps brought to the Church , and a Coffin laid in the Grave ; but the spirit discerneth an Angel carrying the soul up to Heaven , and leaving it in Abrahams bosome , till the Father of spirits shall give her again to the body , arrayed in glorious apparel . There is no Doctrine the Devil , the flesh , and the World more oppose then this here delivered by the Spirit , concerning the blessedness of the dead ; for all Atheists , all Heathen , all carnal men , all Saduces , and sundry sorts of Hereticks deny the Resurrection of the body ; and the greater part of them also , the immortality of the soul : A wicked and ungodly person believeth not his soul to be immortal , because he would not have it so , he would not that their should be another World , because he can have hope of no good there , having carried himself so ill in this , fain he would stisle the light in his conscience ; which if he would open his eyes would clearly discover unto him a future tribunal ; yet sometimes he cannot smother it , and therefore as Tully , who saw a glimering of this truth , observeth , he is wonderfully tormented out of a fear , that endless pains attend him after this life . Well let the flesh , and fleshly minded men , deem or speak what they list concerning the state of the dead ; the Spirit of truth faith , that all that die in the Lord are blessed . But where faith the Spirtt so ? In the Scriptures of the old , and new Testament , and in this vision , and in the heart and conscience of every true believer . First in the Scriptures , let me die the death of the righteous , and let my last end be like unto his , refrain thy voyce from weeping , and thine eyes from tears , for thy works shall be rewarded , and there is hope in thine end , faith the Lord ; precious in the sight of the Lord , is the death of his Saints : the Righteous shall wash his foot in the blood of the wicked , so that a man shall say , verily there is a reward for the righteous , Christ is in life and death advantage ; for I am in a straight between two , having a desire to depart and to be with Christ , which is far better . Secondly , in this vision ; for Saint John heard a voyce from Heaven saying , Write it as it were with a Pen of Iron , upon the Tomb of all that are departed in the Lord , for so faith the Spirit . Lastly , the Spirit speaketh it in the heart and soul of every true believer lying on his death bed , or on the Gridiron , or in the dungeon , or on the gibber , or on the saggot ; did not the Spirit seal this truth above all other at such times to his servants , were not then their hope full of immortaility , they could never have welcomed death , embraced the flames , sung in their torments , and triumphed over death , even when they were in the jaws of it . When Job was in the depth of all his misery , the Spirit spake in his heart , I know that my redeemer liveth , and that he shall stand in the latter day upon the earth , & though after my skin worms destroy this body , yet in my flesh shal I see God , whom I shall see for my self , and mine eyes shall behold , and not another , though my rains be consumed within me . offered , and the time of his departure was at hand , the Spirit spake in him ; I have fought a good fight , I have finished my course , I have kept the faith ; henceforth there is laid up for me a crown of righteousness , which the Lord the righteous judge shall give me at that day , and not to me only , but to them also that love his appearing . Likewise when Gerardus was giving up the ghost , the Spirit spake in him , O death where is thy sting ? Mors nonest stimulus fed jubilus : And though Robert Glover the Martyr all the night before his Martyrdome , prayed for strength and courage , but could feel none , yet when he came to the sight of the stake , he was mightily replenished with Gods holy comfort , and heavenly joyes , and clapping his hands to Austin , the Spirit the Comforter himself spake in him , He is come , he is come . You have heard where the spirit faith so , give ear now to a voyce from heaven , de claring why the Spirit saith so , for they rest from their labours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth as well pain , as pains , broyls as toyls , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek : so pain and pains in english , are of kin , for labour is pain to the body , and pain is labour to the spirit ; and therefore what we say to be punished and tormented with a diseafe , the latine say , laborare mor●…o , and the throngs and throes which women endure in Child-bearing , we call their labouring . Here then the dead have a double immortality granted them . 1 From the labours of their calling . 2 From the troubles of their condition , freedome from pain , and pains taking . What then ( may some object ) do the dead sleep out all their time from the breathing out their last gasp , to the blowing the last trump ? as they suffer nothing , so do they nothing ? but are like Consul Bibulus , who held onely a room , and filled up a blank in the Roman fasti , Nam bibulo factum consule nil memini . or like mare mortuam , without any motion or operation at all ? that cannot be , the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most perfect act ; or as Tullie renders the word , a continual motion , as the word is taken in that old proverbial verse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it can no more be and not work , then the wind can be and not blow , the fire and not burn , a diamond and not sparkle , the sun and not shine ; therefore it is not said here simply , that they rest from all kind of motion or working ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but from toilsome labours , sore travels ; and again from their own labours or works , not the Lords . They keep an everlasting Sabbath in not doing of their own works but Gods , they rest from sinful and painful travels , but not from the works of a sanctified rest , for they rest not day and night saying , holy , holy , holy , Lord God Almighty , which was , which is , and is to come . The rest of the soul is not a ceasing from all motion or opperation , that cannot stand with the nature of a spirit , but a setling it self with delight upon an all-satisfying and never satiating object , such was the rest , the sweet singer of Israel called his soul unto , return unto thy rest , O my soul , for the Lord hath dealt bountifully with thee . Bodies rest in thier proper places , but spirits in their proper object , in the contemplation , fruition , admiration , and adoration whereof , consisteth their everlasting content . This object is God , whom they contemplate in their mind , enjoy in their will , adore in both , and this is their continual work , and their work is their life , and their life is their happiness , which the Divines fitly express in one word glorification , which must be taken both actually , and passively , for they glorifie God , and God glorifyeth them ; God glorifieth them bycasting the full light of his countenance upon them : and they glorifie him , by reflecting some light back again , and casting their crowns before him , saying , Thou art worthy , O Lord , to receive glory and honour , & power , for thou hast created all things , and for thy pleasure they are , and were created . They rest from their labours . This Text of holy Scripture containeth in it , the waters of Siloah not so much to refresh those that are tyred with their former labours , having born the heat of the whole day , as to lave out the false fire of Purgatory , for blessedness cannot stand with misery , nor rest with trouble , nor reward with punishment , but all that die in the Lord are blessed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a tempore mortis , from the time of their death ( as venerable Beda , and other expound the words ) and so blessed are they , that they rest from all pain and pains ; and so rest that their works follow them ; that is as I shall declare hereafter , the reward of their works . If this lave not out the Romish fire , which scareth the living more then the dead , and purgeth their purses , and not their soul , we may draw store of water to quench it out of divers other Texts of holy Scripture , as namely , First , If the tree fall towards the South , or towards the north , in the place where the tree falleth , there it shall be . Which Text * Olympiodorus thus illustrateth , in whatsoever place therefore , whether of light or of darkness ; whether in the work of wickedness , or of vertue , a man is taken at his death , in that degree and rank doth he remain either in light with the just , and Christ the King of all , or in darkness with the wicked , and Prince of the world . To little purpose therefore is all that is , or can be done for the dead , after they have taken their farewel of us , after we are gone from hence , there remains no place for repentauce or penance , no effect or benefit of satisfaction , here life is either lost or obtained , but if thou O Demetrian saith Saint Cyprian , even at the very end , and setting of thy temporal life dost pray for thy sins , and call upon the only true God with confession and saith , pardon is given unto the confessing thy sins , and saving grace is granted to thee by the divine piety ( or mercy ) and at the very moment of death , thou hast a passage to immortality . Secondly , Eccles . 12.5 . Man goeth to his long home , and the Mourners go about the streets ; Which words Gregorius of Neocesarea , thus paraphraseth , The good man shall go to his everlasting house rejoycing , but the wicked shall sill all with lamentations . And S. Cyprian alluding to this passage resolveth , that after this temporal life is ended , we are diversly bestowed at the Innes of death , or immortality ; at neither of which hangeth any sign of Purgatory , as any man may see . Thirdly , Luke 16.22 . The beggar died , and was carried by Angels into Abrahams bosome ; This beggars case Machareus a learned Monk of Egypt maketh a president for all the servants of God , who when they remove out of the body the quires of Angels receive their souls into their own side , into the pure world , and so brings them unto the Lord. And Saint Jerome raiseth a strong fort of comfort upon the ground of this parrable ; Let the dead be lamented , but such a one whom he doth receive for whose pain everlasting fire doth burn , but let us whose departure a troup of Angels doth accompany , whom Christ cometh forth to meet , account it a grievance , if we do longer dwell in this tabernacle of death . And as Machareus and Saint Jerome , so Saint Hillary also draweth a general rule from their example , that as soon as this life is ended , every one without delay is sent over , either to Abrahams bosome , or to the place of torment , and in that state are reserved till the day of Judgment . Fourthly , Luke 23.43 . This day thon shalt be with me in Paradise ; and Philip. 1.23 . I desire to be dessolved , and to be with Christ ; and 2 Cor. 5.18 . If our earthly tabernacle be dissolved , we shall have an eternal in the Heavens , and when we are ab . sent from the body , we are present with the Lord ; From whence Justine Martyr inferreth , After the departure of the soul our of the body , there is presently made a distinction betwixt the just and unjust , for the souls of the righteous are carried by Angets into Paradise , where they have commerce , and sight of Angels and Archangels , but the souls of the unjust to hell ; and Tertullian colletcteth that it is an injury to Christ , to hold that such as be called from hence by him , are in a state that should be pittied , whereas they have obtained the chief aim of their desires , If we repine at this , that others have obtained this their desire , by this our grudging at it we seem to be unwilling to obtain the like , and his schollar S. Cypriam censureth them yet more severely , who either fear death or leave this world in dis-content : it is for him to fear death who is not willing to go to Christ ; it is for him to be unwilling to go to Christ , who doth not beleeve that he beginneth to reigne with Christ ; if thou dost truly beleeve in God , and art secure of his promise , why doft thou not embrace the message that thou art called to Christ ? why dest thou not rejoyce that thou shalt be rid of the devil ? Fifthly , 1 John 1.7 . the blood of Christ purgeth us from all sin , no sin is therefore left for Purgatory fire to burn out . Were there sins to be purged yet after the night of this present life , there is no place left ( saith Gregory Nazianzen ) for purging , it is better to be corrected and purged now ( saith he ) then to be sent to torments there where the time of punishing is , and not of purging . But to leave other springs , this in my Text affordeth store of water to extinguish Purgatory sire ; and therefore our adversaries seek to dam it up two manner of wayes : First by restraining this Text to Martyrs onely , who die in the Lords quarrel , though their souls flie to heaven , their wings being not singed with this fire : yet others ( say they ) are not saved , but after some time of abode in it . Secondly , by cooling the heat of this fire , and making it not only tollerable , but also comfortable , bearing us in hand that they that are in Purgatot may be said to be blessed , because they rest from the labours of this life , and they are secure of their eternal estate , they are sure to feel no other hell . From the first starting-hole I have beaten them already , by demonstrating , that all that beleeve in Christ are ingrafted by faith into his mystical body , and consequently , that as they live in him , so they die in him ; in which regard the Apostle speaking of all that depart in the faith of Christ saith , they sleep in the Lord , and die in Christ . Their second starting-hole is less safe then the former , for to say that this blessedness and Purgatory pains may subsist in the same soul , is an affertion neither politique nor reasonable . First it is not politique ; for if they cool Purgatory fire in such sort , they will stop the Popes Mint from going ; perswade the vulgar that the souls in Purgatory are in a tollerable , nay ( in some sort ) in a blessed estate , because they rest from their labours and their works follow them ; and the Priests may set their heart at rest for gaining any remarkable sums for Dirges , and the Popes tole-gatherers also for sucking any great advantage out of pardons to ransome souls out of Purgatory . And as this answer standeth not with their profit : so neither agreeth it well with their own tenents ; for they teach that Purgatory fire is as hot as Hell for the time , surpassing the smartest torment that can be devised , or ever was endured on earth and call they those happy who lie soultring in this fire ? yea , but when they are there they receive singular comfort in this , that they are sure they shal never go to hell . Surely small comfort to one who is in hellish torments and shall continue there he knows not how long , to tell him that he is sure he shall go to no other Hell : and how prove they that Purgatory is a supersedeas to Hell ? What security have they for it ? Gods Word ? but in all Gods Word there is no syllable of purgatory , neither let they the people to know Gods Word ; for in Spain , and generally where the inquisition is in force , the proverb is , that he smels of a Faggot , who is found with a Bible about him in the mother tongue . These things being so I wonder that any ordinary Papist be willing to die , seeing the best he can hope for is to be cast presently into the flames of Purgatory , and there to fry he knows not how long , perhaps a hundred , perhaps a thousand years . But ( God be blessed for it ) we have otherwise learned of Christ and his blessed Apostles . We know that if our earthly tabernacle be dissolved , we shall presently have not a temporary habitation in Purgatory , but an eternal in Heaven : we know , that those who beleeve in Christ come into no condemnation , but pass from death to life . Wherefore let us not take on too much for those whom God hath taken away from us ; let us not trouble our selves for them that are at rest ; let us not shed over-many tears for them who can now shed no more tears ; let us not too much grieve for them who are free from all pain and grief . And for our selves , let us not be as some are , strucken dead with the very name of death ; let us not draw back when God calleth for us , when we draw on and our Sun is setting , when the pangs of death give us warning again and again to go out from hence out of our houses of clay ; let us embrace the day which bringeth us to our everlasting home , which having taken us away from hence , and losed us from the snares of this world , returneth us to Paradise and the Kingdome of Heaven . It followeth ; And their Works follow them . In the handling of this branch before we taste of the sweet juyce we must pill the root , wherein we shall find a four-fold difficulty . 1. How works are here distinguished from labours , 2. How works may be said to follow them , 3. Whither they follow them , 4. When they overtake them . The first difficulty is thus expedited : the works of the dead are here distinguished from their labours , as the fruit from the branches that bear them , the hire from the day labour , the prize from the race . As those who taste the fruit of a tree , are said by an Hebraisme to eat of the tree , to him that overcometh , ( saith the Spirit ) I will give to eat of the Tree of Life which is in the midst of the Paradise of God. So here in this Text works are taken for the fruit of works , or their recompence of reward . But how are works in this sence said to follow the dead ? For all the works of the dead are either transient , as meditations , prayers , pious ejaculations , present relieving the poor , and the like ; or , they are permanent as their writings , their building Colledges , Hospitals , Churches and other Monuments of Piety : the former cannot follow the dead because they remain not now , nor the latter , because they stay behind them here on earth . I answer , the speech is figurative , and signifieth no motion of the deads works , but rather promotion of their persons , and plentiful remuneration for their works ; the phrase imports no more then that all their works , whether they be actions of Saints , or passions of Martyrs , shall not come short of their guerdon , but shall be most certainly and undoubtedly rewarded . If we follow this interpretation of the verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( may some say ) will not Popish merit follow thereupon ? is not Heaven compared to servants wages ? to the souldiers crown ? to the racers garland ? and here to the labourers pay ? and doth not a true labourer merit his pay ? a faithful servant his wages ? a valiant souldier his crown ? a speedy racer his prize ? this doubt may be cleared , and the question resolved by these Assertions following . 1 That our good works shall undoubledly be rewarded ; for it is the very dictate of nature , that he that soweth should reap ; and it is one of the first principles of Divinity , that there is a God , and that he is the rewarder of them that diligently seek him : yea , so exact a rewarder is he , that not a widdows Mite , not a cup of could water , but shall have an allowance for it . Did Abraham , did Isaac , did Jacob , did Joseph , did Job , did Solomon , did Constantine , did Theodosius and other prime servants of God serve him for nought ? did he not open the treasure of his bounty in such sort to them all , that they could not but in thankfulness subscribe to that protestation of the Prophetical King , verily there is a reward for the righteous , even in this life , and much more in the life to come , for Ecce venio , behold I come quickly , and my reward is with me , to give to every man according as his works shall be , to them who by patient continuance in well doing seek for glory , and honour , and immortality , eternal life ; whence Saint Bernard draweth this corollary , though charity is not mercenary , yet she never goes from God emptyhanded . 2 That this reward is some way due unto our works , for the labourer saith Christ is worthy his hire ; and the Apostle is bold to say , it is just with God to recompence them that trouble you , tribulation , but to your rest ; and he seemeth to claim a crown to himself as his due , I have fought a good fight , henceforth is laid up for me a crown of righteousness , which the Lord the righteous judge shall give unto me ; it is said to be given indeed , but given by a righteous judge , and as a crown of righteousness , and therefore some way due . 3 Our good works concur actively to the attainment of this reward : the words of our Saviour , seek ye first the kingdome of God , and the righteousness thereof : labour for the meate that perisheth not , and strive to enter in at the narrow gate , and of the Apostle , work out your salvation with fear and trembling , and this momentry affliction worketh unto us a superexcellent weight of glory , import no desire . 4 Notwithstanding all this , our good works no way merit at Gods hand their reward , neither absolutely , neither by the contract of the Law , nor by the covenant of grace : Not absolutely . 1 Because no creature can simply merit any thing of the Creatour , as Saint Austin proves by many invincible arguments . 2 Because our works are no way advantagious or beneficial to God ; we indeed gain by them , but he gains nothing . 3 Because there is no proportion between our work which is finite , and the reward which is infinite . Neither can we be said to merit by the contract of the Law , as our Romish adversaries would bear us in hand . 1 Because what God requireth by the written Law , we are bound to performe even by the Law of nature ; and when we do but that which we ought to do , our Saviour teacheth us not to tearm our selves arrogantly meritours at Gods hands , or such as he is engaged to recompence , but unprofitable servants . 2 Because we do not our work sufficiently , and therefore cannot challenge as due by contract our reward , our best works are scanty and defective . 3 Because we loyter many dayes , and though at sometimes we do a dayes work such as it is , yet many times we do not half a dayes work , nay for one thing wherein we do well , we fail in a thousand . Lastly , neither can we be truly said to merit , no not by the covenant of Grace . 1 Because the Grace which worketh in us all in all , is no wayes due to us , but most freely given us of God ; our works as they are good , they are not ours , as they are ours they are not good . 2 Because whatsoever we do in fulfilling the Covenant of Grace , we are bound to do for the inestimable benefits which we receive by our Redeemer . 3 Because we imploy not our Talent to our Masters best advantage ; no man walketh so exactly , as he might do by the power of grace ; which would not be wanting to us , if we were not wanting to our selves . But because we may seem partial in our own cause , and take these reasons for demonstrations , our Adversaries will not acknowledge to be so much as probable arguments : let the ancient Fathers give in the verdict ; Saint Austin , When the Apostle might truly have said , the wages of righteousness is eternal life , he chose rather to say , but the gift of God is eternal life , that we might understand , that he brings us to eternal life , not for our merits , but for his mercy sake . And Saint Basil , There remains an everlasting rest to those who fight lawfully , not for the merits of their works , or verbatim , according to the Greek original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( supple ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not according to the due debt of their works , but of the grace , or by the favour of our most munificent god . And Fulgentius , To possesse the kingdome prepared for us , is a work of grace , for of meer grace there is given , not ouly a good life to those that are justified , but eternal life to those that are glorified . And Saint Ambrose , our momentary afflictions are not worthy the glory that shall be revealed , therfore the form or tenour of the heavenly decrees upon men , proceed not according to merits , but the mercy of God. And Mark the holy Hermite , The kingdome of heaven is not a reward of works , but a gift of God prepared for his fruitful servants . And let Pope Gregory conclude all , As Eleazar who killed the Elephant , yet was killed by the Elephant in his fall upon him , so those who subdue vices , if they grow proud of their victory ( as all do who conceive they merit heaven by it ) are subdued by , and lye under those vices , which they before subdued , for he dies under the enemy whom he hath discomfited , who is extolled in pride for the vice which he conquered . The third difficulcy was , whither the works follow the dead ? which may thus be expedited : their good works follow them not to the grave ; for there the soul is not , nor to Purgatory , for I have already proved there is no such place ; nor to Hell , for none are blessed that come there . The works of the damned indeed follow them thither ; there they meer with them , and with the Devil who seduced them , to torment them for them ; there the swearers and blasphemers gnaw their tongues ; there the lascivious wantons are cast into a bed of fire ; there they who swum here in pleasures , are thrown into a river of brimstone . But the works of the godly follow them to the place where they receive their recompence for them . The fourth difficulty was , when the works follow the dead ? which may be thus expedited ; some of their works follow them immediatly after their death , others at the day of Judgment . Those works which they have done by , and in the soul only without the help or use of the body , follow them immediately after death , when the soul receives her reward for them ; but those which were performed partly by the soul , and partly by the body follow them at the day of Judgment . When the King shall say , Come ye blessed of my Father , possess the king dome prepared for you ; for I was hungry , and ye gave me meat ; I was thirsty , and ye gave me drink ; I was naked , and ye cloathed me ; I was sick and in prison , and ye visited me . We have peeled off the rhine , let us now taste of the sweet juyce : if our works shall most certainly , and plentifully be rewarded : Let us be Zealous of good works , let us be filled with the fruits of righteousness ; let us in no case be weary of well-doing ; let us not cast away our confidence which hath great recompence of reward : if a cup of cold water shall be reckoned for ; what think ye of a glass of hot water to revive many a fainting soul ? If two mites cast into the treasury shall be taken notice of , what think ye of ten talents ? If Christ hath a bottle for every tear shed for him , how much more for every drop of bloud ? There are infinite motives in holy Scriptures to incite us to good works , I will touch at this time only upon three . 1. Our great Obligation to them . 2. Our exceeding comfort in them . 3. Our singular benefit by them . First our Obligation to them is twofold . 1. As men . 2. As Christians . As men , we are bound to serve him with our hands who gave us them . As Christians , we are to employ them in his service , who loosened them after they were manacled , and restored unto us the free use of them . 2. Our comfort in them is exceeding great , they assure us of our spiritual life ; for as the natural life is discerned by three things especially . 1. The beating of the pulse . 2. The letting out of breath . 3. The stiring of the joynts or limbs : so also is the spiritual ; if the pulse of devotion beat strong at the heart , if we breath to God in our fervent prayers ; and lastly , if we stir our joynts in walking in all holy duties , and performing such good works as are required at our hands , we may be sure , that we have spiritual life in us , we may build upon it that Christ dwelleth in our hearts by faith ; and that we live in him by grace . 3. Our benefit by them is manifold in this life , and the life to come . In this life peace of conscience , their soul shall dwell at ease ; 2. Good success in all we undertake , what soever we do it shall prosper . 3. The service of the creatures , for all things work for the best to them that love God. Lastly , a comfortable pass out of this world , we are sure our end shall be peace . In the life to come , the benefits are such as never eye hath seen , nor ear hath heard , nor ever entred into the heart of man , God grant therefore our heart may enter into them : quia Aristoteles non capit Eurispum , Eurispus capiat Arist otalum , because we cannot comprehend the joyes of heaven , let them comprehend us . You expect something to be spoken of our dear Sister deceased , and much might be said , and should by me in her praise , but that one of her chiefest commendations was that she could not endure praise ; Laudes quia merebatur contempsit , & quia contempsit mag is merebatur , becanse she deserved praise , she desp ised it , and because she despised it , she the more deserved it . Silent modesty in her was her crown in her life , and modest silence of her , was the charge at her death . Her life was well known to most of this place , and her death was every way answerable to her life : all that visited her in her sickness might behold with sorrow a pittiful anatomy of frail mortality , and yet with joy a perfect pattern of Christian patience , and a heavenly conversation : and though she were full of divine conceptions , and she had a spring by her of the waters of life , in the devotion of her dearest helper , especially in the best things : yet when I came to her , she desired she might be partaker of some of my meditations ( they were her own words ) and when I prayed with her , and for her ; she joyned not so much with me , with her tongue , as her affections , and answered more in sighs and tears , then in words : often she complained of her tuff heart that would not yeeld to her dissolution , and long , long she thought it , till she should come to appear before the God of Gods in Sion . Her last words were , sweet Father help me , and she had her request , for presently he helped her both by the zealous , and most feeling prayers of her Husband , and by the holy spirit assisting her in her own prayers with sighs and groans that cannot be expressed , and immediately her sweet Father released her of her pangs , and received her to himself on his own day : On the Lords day morning , before the morning watch , I say , before the morning watch she entered into her rest , and began to keep her everlasting Sabbath in heaven , where she reapeth what she sowed , and seeth what shebelieved , and enjoyeth what she hoped for , and is now entred into those joyes , which never entred fully into the heart of any living on earth , nor shall into ours , till we with her be made perfect , and all of us come to Mount Sion , and the heavenly Jerusalem , and innumerable company of Angels , and to the Congregation of the first-born , whose names are written in heaven , and to the spirits of just men and women made perfect . Whither the God of peace bring us in our appointed time , who brought again from the dead the great shepheard through the blood of the everlasting Covenant . To whom with the holy Spirit , &c. FAITHS ECCHO : OR , THE SOULES AMEN . SERMON XLVI . REVEL . 22.20 Amen , Even so come Lord Jesus . THese words they afford to us a comfortable and sweet argument to be conversant in . From the sixt verse of this Chapter is set down to us the confirmation of the whole Prophesie and Book of the Revelation ; partly by the affirmation of God , as likewise of Jesus Christ , and of John himself , that heard and saw all these things ; and likewise of the Church of God in verse 17. It is likewise confirmed by the promise of Blessing and Happiness , pronounced upon them that shall do all these things , and shall faithfully expect the accomplishment of them . This Verse ( a part of which I have read to you ) is the Repetition in few words of all that matter that goeth before , from verse 6. to it ; and hath in it : First , an attestation of our Lord and Saviour Christ , in the former part of the Verse ; Behold I come quickly . Secondly , an acclamation of the Church , in the latter part , these words I have read to ye ; Amen , even so come Lord Jesus . In the attestation of Christ , he promiseth he will come to his Church , he will come shortly , both for the accomplishment of all his promises , and likewise for their safety and deliverance from all enemies , and all miseries , and molestations whatsoever . To this the Church makes an acclamation , and saith , Amen , even so come Lord Jesus . In this acclamation of the Church ( to which we must now come ) we are to consider . First , the person of the Speaker , whose words they be . Secondly , what is the matter or substance contained in them . Ye shall see whose words they be , if ye look back but to the 17. verse of this Chapter , there ye shall find , that first it is said , the Spirit saith , Come . By the Spirit is not meant the third Person in Trinity the holy Ghost , because he is not subject to these passions , to these desires , but he resteth himself in the execution and present disposing and dispensing of things , according to his own will and pleasure . Neither by Spirit here is meant any wicked spirit or Angel , for they do with fear and horrour expect the same coming of our Lord and Saviour Christ ; because his coming shall be the accomplishment of their misery and eternal infelicity . But by Spirit here is meant , the spirit in all the Elect and holy people of God ; in whomsoever the Spirit of God is , that Spirit doth say , come , and doth wish the accomplishment of all these most gracious promises , For this is not the desire of the flesh , or of nature ; but an earnest and vehement desire of the Spirit of God in the Elect , that saith , come . Again secondly , the same verse telleth us , that the Bride saith , come . That is , the Church of God in general , the Catholick Church , the whole Church of God , being now hand-fasted to Christ , and entred into a spiritual contract with him ; She desireth the consumation of the Marriage , the solemniation of the Marriage which is already begun in the contract of it ; and not only every particular member of the Church in whom the Spirit of God is , saith come ; but the Church of God in general , the Bride saith come , the whole Church saith come ; wishing and desiring the accomplishment of the Marriage which is already begun . In the third place , the same verse telleth us , that as the Spirit and the Bride say , come , so he that heareth saith , come ; that is , not only the Church of God that is now present here upon the face of the earth , but the successive parts of the Church in all future Ages ; they are all of the same mind , having received the same Spirit , they all say come . Whosoever heareth this Prophesie , whosoever heareth of these promises in any Age or Country of the World , all they having the same spirit , they must needs say come , he that heareth , saith come , he that is acquainted with the promises , that cometh to the knowledge of them , and doth mingle them with the faith of his soul , this man must needs say , come , to the accomplishment of them . And lastly , He that is a thirst saith , come too ; that is , whosoever hath tasted of the sweetness of Christ in any measure whatsoever , and thereby hath wrought in him a vehement thirst after more , this man will say , come . Whosoever hath such a sense of Christ in his promises , as to taste of the sweetness of these never so little ; as he that hath tasted a drop of hony wisheth for more , so he that hath tasted of the sweetness of Christ , a drop of his grace and mercy , this setteth upon his spirit a heavenly thirst , he saith come , he would have more , he is never quiet till he have the promise accomplished to him . These are the persons , every particular member of the Church that hath the Spirit ; the whole Church in general , not only the particular part of the Church now in the World or in any Age , but the several parts of the Church in several Ages ; whosoever is a thirst , that hath tasted of Christ , must needs say , come . Even so come Lord Jesus . These are the persons . The second thing , is the matter of this acclamation of the Church . First the matter contained in it , it is a vehement and earnest desire of the people of God after Christs most happy return , in these words , Amen , even so come Lord Jesus . The matter of it therefore is either infolded and implicite in the word Amen , even so , or unfolded and explicite in the latter words , Come Lord Jesus . It is infolded I say in the word Amen . This word signifieth in the Scripture , either the Author of the truth himself , or else it is an affirmation of the truth . In the Revelation , thus saith the Amen , the faithful and true witness ; here Christ himself is called Amen , because he is the Author of all truth and verity , the faithful and true witness . Sometime this word is used , and most frequently in Scripture , for the affirmation of the truth , either witnessing of the truth , or wishing the truth . For the witnessing of the truth , as in all those vehement speeches of our Lord and Saviour Christ , Amen , Amen , I say unto ye ; or verily , verily , I say unto ye : this is a vehement asseveration and a witnessing to the truth , which a man ought to believe , or would have to be believed . Or otherwise for a wishing and earnest desiring of the truth to be accomplished . So in the conclusion of the Lords prayer , and all our prayers , we add this word , Amen , that is , so be it , or Let it be so : we wish it with earnestness of affection and desire ; and with a confidence and faith of our hearts , we hope and believe that this shall be so . This is that we profess when we say Amen . In this place , this word is used both for affirmation , and witnessing of the truth ; and likewise it is a vehement wish and desire of the accomplishment of these promises , with an earnest and certain hope and expectation of faith , that all these promises and good things shall be accomplished to the soul of a Christian . Again , the matter of this Acclamation is unfolded , and explained in the latter words , Come Lord Jesus . Where there is both the Action , and the person to be considered . The Action , Come . Christ cometh to his Church many wayes . He cometh in his Word ; He cometh in his Spirit ; He cometh in his mercies . He cometh in his Judgments and Justice . None of these are here meant . But he cometh to his Church in person and appearance , even in the appearance of his body and humane nature . Thus Christ cometh two wayes to his Church in person . First in his Incarnation , he appeareth to the world in the similitude of sinful flesh , he came in humility , he came to suffer , to die . That is not here meant , for that was past , when as the Evangelist Saint John wrote this prophesie . But the Second coming in person of our Lord and Saviour Christ , is his coming in the flesh in glory , in exaltation to judge the quick and the dead , to shew himself a mighty God from heaven . This is the coming which is here meant , Christs second coming to Judgment in glory . That is the Action . The person , is described by these two Titles ; Lord : Jesus . Wherein the Church desireth that he may come both as a Lord , and as a Jesus . That he may come as a Lord to vindicate the Church , and revenge him upon his enemies , to destroy the kingdome of darkness , the kingdome of the Devil , the kingdome of Antichrist , which hath been a great argument in this book of the Revelation . And not only come thus as a Lord , but as a Jesus to save his Church , to vouchsafe to her , comfort and peace , and joy ; that he would come to cloath her with immortality and glory , which she cannot expect on earth in a mortal state . This is the sum and substance of this Petition and request , that the Lord would come in majesty and glory , both as a Lord , against the enemies of the Church to destroy them utterly : and as a Saviour , to bestow upon the Church , even all saving mercies , especially that great mercy of everlasting blessedness , that is not mixed with sin and corruption , that is not mixed with any infirmity and defect whatsoever . This is the sum and substance of the Text which I have in few words shortly explained to ye . Whence the point I observe ( wherein we will insist by the grace of God at this time ) is this . That it is the nature and property of every true member of the Church of God , earnestly , and longingly to desire the second coming of Christ for the full redemption of his Church . The Spirit saith , Come , and the Bride saith , Come ; and whosoever heareth saith , Come ; whosoever is a thirst saith , Come : therefore every godly man that hath the Spirit of God , that is a part of this Bride , that is partaker of those promises , that hath a caste of Jesus Christ , every one of these must necessarily say , Come ; Even so , Come Lord Jesus . This is so proper to believers , and to every one of them , as they are all of them described by this property in Scripture . 2 Tim. 4.8 . The Crown which the righteous Judge shall give me at that day , and not only to me , but to all them that love his appearing . The Apostle he might have said to all saints , and godly whatsoever ; and to all faithful believers , but he makes choyce of this Epithite , he describeth them by this , that they are such as love his appearance . Heb. 9.28 . Unto them that wait for him shall he appear the second time for salvation . The godly are there described by this very property , they wait , and long , and desire after his appearance the second time . In the 24. of Saint Mathews Gospel ; it is made the property of a good and faithful servant there , that he waiteth for his Masters coming , and prepareth all things in a readiness , it is opposed to the sloathful servant that doth clean otherwise . Ye see the truth of it in Scripture . But ye will say ; Is this the property of the Elect and faithful ? Do not ungodly men and sinners believe the coming of Christ , and that he shall come to judge the quick and the dead ? Doth not every man make this profession of his faith ; I believe that Jesus Christ shall come to Judge the quick and the dead ? Why then do ye make it the property of Believers , since every man believeth and looks for it ? To this I answer . There is a twofold expectation of Christ his return to Judgment . The one ; An expectation with desire , and with an earnest longing , the expectation of the faithful , of a Lord , of a gracious Redeemer , nay , of a loving Husband . Therefore every faithful soul cannot but wait upon him ; As a faithful servant that hath done his work longeth for his Masters coming home , that he may give an account of his faithfulness , and may be acceptable to his Master for his faithful service that he hath done in his absence , that he may expect his Masters remuneration . But there is another expectation of Christ to come , that is not with desire , but with horrour , and dread , and fear , out of guiltiness of Conscience . This is the expectation of a Malefactor in the Jayl , he waiteth and looks for the coming of the Judge to pass sentence on him , and so to be dragged to execution ; thus wicked men expect Christ ; thus wicked Angels expect him . But the expectation of the godly is an expectation with love and desire , an expectation not of a severe Judge , but of a loving husband , of a faithful Master that hath promised a recompence to the service of believers , even the least and lowest ; if it be the gift of a cup of cold water in his name . Therefore ye must take knowledg of the expectation here meant ; this I say is proper to believers . Let us see the truth of the Doctrine , in the Reason of it ; why every faithful soul must needs long and desire the second coming of Christ . First , because it is a part of Christs gracious promise , which the faith of the soul leaneth on . The proper object of faith is the promise of the Gospel , this ye may see in the Text , Christ had promised to come , Amen , even so ; here is the reason of this desire , because his promise goeth before it . The faithful soul apprehendeth every other inferiour promise , and every less promise , much more this main promise , the very knot of all , the very complement of all : faith must needs expect and clasp fast hold upon this promise , and give assent and acclamation to it , as in the word Amen , even so come as thou hast said and promised . Many promises to this purpose , hath our Lord and Saviour Christ pronounced , for the stirring up of our faith and affection ; as namely that in the 14 of Saint Johns Gospel toward the beginning , where he comforteth his Disciples in his absence ; If I go , I will come again . And so in Acts 1.11 . As ye see him ascend with your bodily eyes in his Person and flesh , so ye shall see him descend . But we need not go far for promises , for immediately before the words , & two verses besides in this Chapter , the 7. and 12 , Behold , I come shortly . This is the property of every godly man having the promise of the coming , to lean upon it , and to desire the accomplishment of the promise . In the old Testament they had the promise of the first coming of Christ , that they earnestly desired ; as Jacob Gen. 49.18 Lord I have waited for thy salvation , and Abraham saw Christs day afar off , and rejoyced . And in the New Testament we read of Anna , and Zacharias and Elizabeth , and the faithful that wait for the consolation of Israel : they waited for the accomplishment of this promise , the coming of Christ in the flesh , his first coming . Shall they wait , and earnestly desire the first coming of the Son of God in humility , and humanity and baseness ? and shall not we earnestly expect his second coming in glory , to manifest not only his glory , but our glory ? shall not we expect that coming of his , wherein we shall be married to himself , and whereby we shall be took up to himself ? Thus ye see the promise of Christ is one ground , yea , and a principal ground of this expectation of the faithful . The second Reason is drawn from the Union and conjunction between Christ and the faithful soul . That is in the Text too , the Bride saith , Come . Now there is a neer union and conjunction , in this same conjunction of Marriage among men wherein the love must needs be imperfect , and but a drop of that Ocean , and wherein the love of the parties must needs be sinful , yet notwithstanding we see how vehement it is , in the absence of one another ; the one longeth and pineth after the other , and one party enjoyeth not himself without the other . Much more ought it to be so here in this heavenly contract between Christ and his faithful Spouse : should not hear the Spouse be sick of love ? as the Spouse professeth of her self in the second of Canticles . This vehement desire must needs arise out of the neerness and undevidedness of that conjunction that is between Christ and a Christian . There is little love , where there is little desire of the thing beloved , when it is absent . Why doth the member of the Body , desire immediate conjunction with the head , but because it knows that the seperation from the head , is the death of the member ? So it is in this neer conjunction between Christ the head , and his members the Church , they must needs desire immediate , and inseparable conjunction with the head , because the seperation from the head , must be the death of the members . That is the second Reason . The third Reason of the Point is this , because the Saints of God they know that the accomplishment of the full happiness of the Church of God , and likewise of themselves that are members of the Church , it consisteth in this , in Christ his second coming again to judgment , therefore they do earnestly desire it , and effect it , and say , Amen , even so , Come : because ( I say ) they know this is the coming that perfects the Church of God , perfects their glory in the state of happiness , which the Church and every member thereof doth expect : they know that that is the time which shall be the Revelation of the sons of God , who are here obscure , and shall be till that day come . They know well that all the graces and perfections that the child of God can attain to in this imperfection ; all is but the first fruits , all is but a taste , and therefore they cannot possibly but lift up their heads , and raise up their hearts to the expectation of that day wherein these first fruits shall be perfected , with full measure shaken together , and running over ; whereas there shall be an absolute freedome from all sin , and from all the appurtenances of it : an absolute perfection not of grace only , but of glory , which is the highest grace . They shall be one with the head , this is that which makes them look for it . Heb. 9.28 . ( the place I named before ) it is said , Christ shall appear to save them that wait for him . He shall bring a full horn of salvation , he shall perfect the salvation of the Saints ; till that day there is no perfection in the salvation of the Saints ; No , though they go to heaven , yet before that day there is no perfect salvation , because their bodies are not joyned to their souls . This is a third Reason , even the expectation of the full accomplishment of all the promises . The Lord hath dealt with us as he dealt with his own Israel in their wilderness , he gave them a taste of the fruit of the good land ; he caused the searchers to carry some clusters and bunches of the fruit to the Israelites in the Wilderness , that they tasting of it might hie themselves to that rich and goodly , and fat countrey : so the Lord giveth us some drops of grace , and only giveth us a taste of that happiness that we wait for , that we may hie our selves so much the faster through this wilderness , to enjoy it . This therefore is a strong reason wherefore the people of God must needs say , Come , Even so , Amen ; let it be so , because ( I say ) they know till Christ come the second time , they must not expect the accomplishment of their hope , and the perfection of their happiness . The fourth and last Reason of this Point may be this , because we are taught by our Lord and Saviour Christ to pray , Thy kingdome come . That is , not only that the kingdome of grace may come into our hearts while we are here , but that the kingdome of glory may hasten upon us : and we are sure that this Petition shall never be granted to us , till Christ his return again to judgment , till he come to accomplish this main promise of all : for then only Christ cometh as our Lord and Jesus . Then he cometh as a Lord , and makes an end of all the warrs of the Church , then he shall throw down all enemies before him , treading Sathan , and all his instruments under his feet , then he shall manifest to the world that he hath the Keyes of hell , and of death , then he shall destroy the kingdome of Antichrist , that must be abolished by the brightness of his coming . And then , and not till then , he shall come as a Saviour to perform perfect salvation for his Church , to deliver his Church , not only from condemnation , but from the molestation of sin , not only from tyranny and oppression of enemies , but even from all the presence of enemies , that at that day a separation being made , it may be said to the Saints of god , as Moses said to the Israelities when they were afraid of the Egyptians , stand still , fear nothing the enemies that your eyes have seen to day , ye shall never see them more , they shall be so far from oppressing the Church , that they shall never molest the Church not so much as by their presence , then he shall dispose the kingdome to his members , as the Father hath disposed the kingdome to him . These are strong and effectual reasons to prove this point to us , that the members of the Church , true beleevers cannot possibly but wait and expect , and vehemently desire the coming of Christ the second time , for the salvation of his Body , the final salvation of his people . Here one objection may be made by the way , and so we will descend to the Use and Application of it . Here it may be said ; But why do the people of God thus expect and wait for the coming of Christ , in all the Ages of the New Testament for the space of 1600 years , and yet he cometh not ? What reason have they to be commanded to expect and wish , and wait for the coming of Christ , when he cometh not in so long a time ? Have not all been frustrate of their expectation ? And may not we as well as they that lived in the Ages before us , for we see no appearance of his coming , no more then was many hundred years since ? To this we answer ; That the patient abiding , and waiting of the just never miscarrieth : the Saints of God never lost nor shall lose for their expecting , and waiting for Christs second coming to Judgment . The Saints of God in former ages 1600. years ago waited for Christs coming ; but were they losers by it though he came not ? This expectation of his coming , it kept them in the exercise of their faith , of their hope , of their patience , of their watchfulness , it kept all their graces a working , therefore they were no losers by it , though they had not the accomplishment of the main promise : in expecting the promise , they were savers and no losers , because all their graces were kept in exercise . Besides this , in the second place , the very expectation of Christ in the Ages of the New-Testament , though he came not , it is fruitful and useful to draw up the hearts and minds of the godly to heavenly thoughts , and to a heavenly conversation : and so in the very first Ages of the New-Testament , the Apostle tells us that this is the use of their expectation : Phil. 3.19 . Our conversation is in heaven , from whence we look for a Saviour : they looked for a Saviour then , when he was but newly ascended : was it fruitless because he came not of 1600. years after ? No , but Our conversation is therefore in heaven , because we wait for his coming . In all ages since , this expectation hath been a means to raise the heavy mold of earth , the heart of man to heaven and heavenly-mindedness : therefore this expectation doth not fail , because it is of use to help them to the full fruition of it in the time of it . Besides , the Saints of God never murmure , because Christ cometh not , they never murmure as those that shall lose their hopes and expectation , because they are taught to frame their minds and wills , to the will of God , and of Jesus Christ their head : Now , the will of God is that we should still wait , though Christ come not , because hereby the Lord doth glorifie himself in the gathering in together , the number of the faithful . The number of the Saints must be gathered in , and none must be neglected : Now , is there any Saint of God , and beleever in the world that desireth not that every Saint should be gathered in , and the whole body of Christ perfected in the whole members of it , before Christ come to judgment ? None must be neglected , & every beleever must frame his will to the will of God ; God hath revealed that the number must be gathered in , and when it is so , Christ will come and gather all together under his wing . Now the Saints of God think not much that the number should be gathered in , they are well contented with it . So likewise God hath revealed his will , that though he be exceeding patient to wicked men , yet he is not forgetful of his promise ; God will be contented though he be provoked every day infinitely by the highest sins of the world , patiently to endure all this , and to offer conditions of peace and mercy , even to the worst , to shew himself rich in mercy , and so full of goodness , that he makes offer even of goodness to the worst . Now the Saints of God here frame their will to Gods , and are content still to wait , because God still putteth forth his patience , and still offereth Conditions of mercy and peace to those that are wicked , and out of the way , whereby some are converted , and others convinced , and prepared for the work of Gods justice . So this question need not trouble men , or hold them off from a chearful , and fruitfull expectation of Christ , though he come not in our age , as he hath not in others before . The use of the Point is this , First , if this be the property of the godly to wait and earnestly to expect the coming of Christ , then we may observe the general ungodliness of the World , by the general want of this expectation . And if ye say ; but who is there that doth not expect the second coming of Christ ? and who doth not beleeve that he shall come to judge the quick and the dead ? I answer , notwithstanding that every man confesse this Article of faith with his mouth , yet every man beleeveth it not with his heart ; for every man frameth not himself according to the faith of it . Very few are those faithful servants that wait and prepare for their Masters coming ; Christ when he cometh he shall scarce find faith on the earth . What a number of Men and Women are there , though they hear these things , and they are beaten upon them upon many occasions , and they are in their judgments convinced that it must be so ; yet notwithstanding the faith of their hearts apprehend it not , they do not beleeve it , they do not listen and frame to it . We ( like Caleb ) tell them of the good Land , and the fat of the Land , and the fruit of the Land , and the fulness of the Land of Canaan , but generally men ( like the unthankful Israelites ) murmure , and repine , and rebel , and scarce hear us ; or if they do , they do not beleeve it : For if men did beleeve it , it could not be that men should live like Saduces as they do , that neither beleeve the soul , nor immortality , neither that there are spirits , nor Devils , nor resurrection , nor nothing : the lives and conversations of men plainly bewray that they beleeve not this Doctrine , though they can profess with the mouth , that Jesus Christ shall come again to judge the quick and the dead , but like the Cardinal of whom we read ; that profest he would not give his part in Paris , for his part in Paradise ; so men live as if they would not give their part here on earth , for a Childs part in Heaven . Like that wicked Pope that we read of when he was about to die , now ( saith he ) I shall know that which I never beleeved , whether there be a Heaven or Hell , an immoatality of the soul or no. So men live as if they never meant to know those things or beleeve them , till they come to the tryal and experience of them . And besides , what a number of men and women are there that can profess these things with their mouth , but they cast themselves into a fast sleep in sin and security , and sleep on both sides , Gods Messengers and Ministers cannot awake them , but as though their souls were to sleep everlastingly ; so they sleep on in their lusts and sins , and will not be awakened . And ( my brethren ) who doth not observe that it is not the fashion of men even of those that profess themselves Christians , to say , come Lord Jesus , till they be on their death-beds , and till they be scarce able to speak or breath out a word ; they never say come Lord Jesus , till they know not what to do with themselves , till they can enjoy their lusts , and the World , and their sins no longer ; they cannot tell how to bequeath themselves longer to the service of sin and unrighteousness , till then they never call after the Lord Jesus to come to them : and when they do , it is not out of love and affection to Christ , but out of self-love to help them out of the hands of death , that is too strong for them ; and to fetch them out of that misery , they are too weak to sustain . Therefore they call Lord Jesus , but ( as I said ) it is far from the love of him in their hearts ; for were these men to live over their lives again , and to be restored to health again , it would be the last breath of their lives still to call the Lord Jesus . My brethren , where these things are ( and we find them too general , every man that looks into his own heart , may find himself in some measure touched therein ) certainly it cannot be that this same lively desire of a Christian can be there , and these persons can have little comfort in themselves , they have few arguments to prove themselves Elect of God , having the Spirit of God , or to be those that hear the promises with faith , or those that thirst after Christ ; there is no argument in them that they are Christs , because they long not and desire after him . But therefore in the second place , since this desire is so rare ; let us try our selves a little , even those that profess better things , and hope well that they are indeed the Spouse of Christ . Let us try and search our selves whether this expectation be with us or no , that we may find comfort in our estate , and in our union and conjunction with Christ . For tryal of this Point , first we must know that a necessary attendant and companion of this expectation of Christ , and waiting for him ; is sighing , and longing , and a vehement desire after him . It is no slight , no superficial desire , but an inward vehement desire , a sighing and panting after Christ , as those that see the need of him . And therefore as the Wise man saith , hope deferred , paines the heart : the godly desires of the soul , bring pains to the soul for want of Christ in the absence of Christ . And as the Apostle expresseth it in Rom. the 8. We sigh in our selves ( saith he ) wayting for the redemption of our bodies . We sigh in our selves , as men that are sick , or in pain , or opprest with a heavy burthen , sigh out their sorrowes and griefs ; so the godly soul must labour to find this expectation , in the sighing , longing , earnest desiring after Christ ; we sigh in our selves , saith the Apostle ; this is an argument of true love to Christ indeed , when we earnestly desire him in his absence . As a true faithful Spouse enjoyeth not her self when she enjoyeth not her Husband ; so it is with the Spouse of Christ , therefore the Apostle in the 2 Thess . 3.5 . joyneth them together , The Lord direct your hearts into the love of God and into the patient wayting for of Christ . As if he should say , there can be no love of Christ , if there be no waiting for Christ , and according to the vehemency of your love , will be the vehemency of your sighing and longing after him . That 's the first attendant of this expectation whereby we may examine our selves . A second attendant is , a comfortable sweet joy in the soul , a fruit of the spirit , not a fruit of presumption , or of the flesh , but a fruit of the spirit , as the Apostle saith , Rom. 5.1 . Being justified by faith , we rejoyce under the hope of the glory of God : where there is an earnest and certain expectation of Christ ( faith giving assurance to the soul of Christs return for the happiness of it ) it rejoyceth under the hope , the 〈◊〉 resolveth it self into joy , because it shall enjoy Christ . That which the Apostle Saint Peter saith , confirmeth this notably , whom ( saith he ) having not seen , and yet we love him , and rejoyce with joy unspeakeable and glorious . Do we find this joy in our hearts ? this heavenly joy ? that which shall be perfected in the presence and full fruition of Christ ? But alas ! where shall we find this joy in the World ? Men joy in Corn , and Wine , and oyle , in the encreasing of their Money , and Stocks , and Estates ; where is the joy the heart is resolved into , to consider and remember the return of Christ to the full and perfect happiness of the soul ? Certainly ( my brethren ) this is a rare grace upon the earth ; and yet where it is not , that man can have no sound argument in his own heart , that he hath this expectation of the coming of Christ , for with it there is a sound joy in the heart that the world breeds not , nor cannot take away . A third companion to try the truth of this expectation is , an endeavour after purity of heart and life , this must needs go with this expectation ; 1 John 3.3 . Hethat hath this hope purgeth himself , and is pure as he is pure : He that hath this hope that expects Christ hopefully and joyfully , he purgeth himself : he that waiteth for Christ , waiteth for him that he may be like him , that he may be holy as Christ is holy , ( still reserving the proportion of a member ) and be pure as Christ is pure . What a number be there , that profess they look for Christs return for their final salvation , and yet this expectation doth not purge their hearts , doth not cleanse those nasty and filthy corners that are there . It purgeth not their mouth from falshood , and lying , and deceitful and cursed speeches , nor their hands from injustice , and oppression and the like ; they are no whit like Christ in their conversation , and yet they hope for and expect Christ , no , he that hath this hope purgeth himself . What shall we think of them that oppose , that seek to oppress purity of heart and life ? that cast scorns upon purity and holiness ? what shall we think of those persons ? Shall we think that they have this expectation ? They will tell ye I , and justifie it before any man , and boldly stand , upon the expectation of their Saviour as well as others ; but if thou hate purity in others , then thon hatest it in thy self , and he that purgeth not himself hath not this hope , for he that hath this hope , purgeth himself as he is pure . A fourth companion and attendant of this expectation , is Christian fortitude and valour , and unweariedness in labouring and suffering for Christ . Where this expectation is , the soul is invinsible in labouring and sufferings ; He careth not what he endures , what he sets on for the name of Christ . This we shall see in the Apostle Saint Paul , when he had the white in his eye , when he had this aym set before him , the high price of the high calling of GOD in Christ , I forget the things ( saith he ) that are behind , and press hard to the things that are before . Though his labour and pains , and sufferings were marvellous great , he forgetteth all them , and still pressed hard to the mark , the price of the high calling of God in Christ Jesus . So holy Moses , because he looked for the recompence of the reward , he chose to suffer affliction with the people of GOD , rather then to enjoy the pleasures of sin for a season . Besides , those faithful servants of GOD , many other instances might be added , to shew that when a man hath this expectation that Christ will come , and give him the end and recompence of his labour , and eternal joy and glory for his short sufferings , which are not worthy of the glory that shall be revealed , he refuseth no pains , no labour , no passion , no sufferings for Christ and a good conscience . But what need we go further then the example of Christ himself , the example of all examples , who for the joy that was set before him , indured the Cross , and despised the shame ? and why was this ? but for our example , that we should despise the crosses that are before us , and go on unweariedly , and unfaintingly through all crosses and persecutions ; if we meet with never so many oppositions , with never so many Devils , yet to go chearfully on in the wayes of God , why ? because we have a hope , and an expectation before us of Christ appearing . Further , another attendant of this expectation is this ; It bluntteh and abateth the siery edge of our affections to the things of this world . He that hath this expectation is weaned from the world , it looseneth the soul from the world every day more then other ; Whereas naturally we are rivitted to earthly things , fastened to 〈◊〉 world ; this expectation wrought in the heart ; causeth us to walk more loosely and unjoynted , it blunteth and abateth those eager desires that are in us to earthly things . See it in the example of that worthy servant of God Moses , because he looked for a City , & for the recompence of reward that was set before him ; he scorned the treasures of Egypt , he despised them , he cared not for honour or treasures , or all that Egypt could afford , he had rather suffer afflictions with Gods people , why ? because he looked for therecompence of reward . Be there not a number of persons that profess they expect Christ his return for their final salvation , and yet notwithstanding they are so fixed to the world ; they gather the world as greedily , grapling the things of this life together so earnestly , with such vehement affections , as if they were to live their age over a hundred times ? be there not a number of polititians that profess this hope too , that hold it most unwise and foolish thing in the world to lose any thing for conscience-sake , and for Christ ? Alas ! these things will not stand with this expectation . When a man hath a good title to heaven he is content to part with the broken title to the things of this life : as long indeed as a man hath not a better title , he will hold to that worse : but when he hath a blessed title to the inheritance of the Saints in light , he careth not for this broken Tenour and title , he will not hold them , because they cannot hold him . In the last place , another note that attendeth this expectation is , where this is , there will be an answerable affection , there will be a promoting of all the means to further it , their will be a grief and sorrow for all things that come against it to hinder it . Thus we do in other expectations . When we expect this or that reversion , when anything cometh between our hope , we grieve for it , any thing that cometh , or falleth out to further our hope , we rejoyce in it . And thus it will be likewise in this expectation of Christ , if it be true , whatsoever it is that may further our hope , and further Christ his coming , that we desire and pray for , that we rejoyce in , that we promote and put on with all our power and strength ; and because a powerful ministry of the Word , promoteth the kingdome of Christ , and setcheth in the company that shall be saved , and hasteneth his coming ; therefore we will withall our power and strength , hold up the ministry of the Word of GOD , ( that Scepter of Jesus Christ ) for the gathering in of people to God , for the perfecting of the number of the Elect , that so Christ may come and finish our salvations . And whatsoever it is that may hasten this his coming and appearing , we are glad to see it in the means of it , when the Word is preached , when the Sacraments are administred , when people are gathered to God , when grace appeareth in the hearts and lives of men , when we see the power of godliness manifest it self any where , when we see godly men incouraged and entertained , when we see the fear of God to prevail in Families and the like , we rejoyce at this . Why so ? because this increaseth and confirmeth our hope , it gathereth in the number that must be accomplished , before our final deliverance . And contrarily , when we see things to impair , and hinder the coming of the kingdome of Christ , that hinders the salvations of men , when we see the Church of God left without able teachers , and in stead of them , to come in unprofitable and unsufficient ignorant men , when we see the free passage of the Gospel hindered , many excellent lights shut under a bushel , and their light hid from the people of God , and the Gospel from the Church of God , when we see faction prevail , and both Civil and Ecclesiastical government despised , when Heresies are countenanced , and the people of God discouraged and disheartned , when we see the state of the Church of God abroad , that many sad blows are given by the enemies , and the sword of the enemie is sharp upon the Church , when we see these things , these dazle our hopes , they come between us and the kingdome , and second coming of Christ , the hastening of it : therefore there must be griefe for it . Thus it will be ; We pray for every thing that may hasten it , and pray against every thing that stands between , and hinders the conversion of men , and the glory of God , and the proceedings of Christs kingdome : thus ( I say ) it will be with us . But where is the man that takes these things to heart ? who setteth himself on these holy and conscionable courses ? If this be so , it appeareth manifestly , that this expectation , though it be every where exprest , is hard to be found any where ; there be very few that believe our report , few there be that set themselves to sift and examine the soundness of their expectation , and desire after Christ , yet where it is not ( these attendants ) it is not sound and sincere . In a word , to stir us up to this , as the Church and the Spirit , and the Bride , and he that is athirst here , saith Come , to stir up ( I say ) our desires to this , we will use a Motive or two . Do we not see by all this discourse a plain difference between godly men and unbelievers ? A godly man that hath the Spirit of God in him , saith come . A wicked man hath no such spirit in him ; with his tongue he may say come sometime , when he is forced , but he hath not the spirit to say come . Here is the difference in their present estate , but afterward the differences is greater ; when the evil servant will not waite for his Masters coming , but sits with the drunken , and Libertines , he shall be made a spectacle of his masters fury ; The Lord of that servant will come in a day when he looketh not for him , and at an hour when he is not aware , and will cut him in sunder , and will appoint him his portion with unbeleevers . Ther 's then another difference . Again , consider though the coming of our Lord Christ be certain , yet the particular time to our knowledge is uncertain ; but though the particular time be uncertain , yet it is hastening , it is not far off . In the time of the Apostle , there was but an hour , saith Saint John , now is the last hour : if it were the last hour in the Apostles time ; certainly it is the last minute now , the very last minute of an hour now . And I beseech you , let us consider the promise that is made to persons that expect the coming of Christ , Blessed is that servaut , whom his Master when he cometh shall find so doing : how doing ? watching , and preparing for , and expecting of his Masters coming ; Blessed is the servant that his Master shall find so doing : he speaks there in the singular number , there are not many that he shall find so doing ; therefore he speaks of one that is blessed , one of many that shall be found so doing . Blessed are they that watch and keep their garments clean , that purge themselves as he is pure , that labour to be holy as he is holy ; blessed is he that doth so . If it were not for these promises , how were it able for Christians to get over the rubbs and hinderances that lie in the way of this expectation ? how were it possible for a Christian to leap over the brunt of reproaches , the execution of sentences , and persecutions that the Saints of God go under ? onely because they have an eye upon the White , the expectation of the coming of Christ . The faithful Martyrs in this Kingdome , and in other Countries ; what did drive them to embrace the flames , and the cruelest death and torments that Persecutors could devise ? but onely this was in their eye , this bore them out against all the threatenings , and sufferings of the World , this was that that did give them encouragement and comfort above all discouragements . And to conclude , above all let us encourage our selves , by the fruit and recompence of all this expectation ; what is that ? the Apostle Saint John saith , that when this hope shall come into our hand , when our faith shall meet with fruition , then we shall see Christ so as to be like him : here is such a sight of Christ , as never the eye of flesh saw , nor can see ; to see Christ and to be like him , to see him as he is ; here is such a sight as would ravish us if we knew what it was , and we cannot know while we are on earth ; eye hath not seen that which we shall see in Christ : but when we shall enjoy this expectation , we shall see him as he is , and see him so as to be like him . Father ( saith he , John 17.24 . ) I will that where I am they may be , that they may see my glory . Wicked men see his glory , what priviledge then between them and the godly ? It is true indeed wicked men see the glory of Christs person , and they shall see and feel the glory of his justice ; but the godly see the glory not onely of his person , not onely of his justice , but the glory that no wicked man ever shall see , the glory of his Mercy , and goodness , and grace ; here is the difference . God getteth himself glory upon Pharaoh in drowning of him ; but God getteth himself the glory of his Mercy in Israel , in saving them in the bottome of the Sea : so the godly , they see the glory not onely of the person of Christ ( and that is infinite and surpasseth apprehension ) but they see the glory of his Mercy , of his eternal goodness , and they see it so as to be like him , to be translated into that glory , to get a part and share of it ( as much as they are capable of ) they make themselves all glorious with his glory , and shine with his brightness and beauty . Alas brethren , all the sight we can get of Christ in this world , it is like the sight of the blind man that Christ cured , he bad him look up , and lift up his eyes , and he saw men walking as trees , an imperfect sight ; so we have here but an imperfect glimpse of Christ , we see him through a glass , through the Word and Sacraments , and these means that he hath appointed , an imperfect sight , till Christ give us a clear sight , and makes us see perfectly , and this is in the day of his return . All the sight and vision of Christ in this life , it is but to see him in a glass ( faith the Apostle ) as in a looking glass , but then we shall see him face to face , we shall see him as he is . What difference there is between the shadow in a glass , and the face it self , so much difference there is between the sight of Christ here , and hereafter , when we shall see him as he is , when we shall see him with open face , and not in a mirrour . Therefore let this incourage us , and stir up our hearts , to expect and wait for the coming of Christ with vehement and daily prayers , with fervency of spirit , with the Church , and the Bride , and the Spirit to say , Even so , Amen , Come Lord Jesus . FINIS DEATHS PREROGATIVE SERMON XXXXVIII . GEN. 3.19 . For dust thou art , and unto dust thou shalt return . AS the tender mercies of the wicked are cruel , Pro. 12 10. or the seeming cruelties ( at the highest but severities ) of the God of Heaven have much of mercy in them . Witness this carriage in this Chapter , towards our first Parents : not to speak of his mercy of mercies , ( obvious to every eye ) Christ the Second Adam , promised before the first Adam was punished . the woman is sentenced in sorrow to bring forth Children . It might have been better and better ; whereas it is Bitter-sweet , though sorrow , yet she shall bring forth Chrildren . Travellers will assure us , that there is a small Island nigh Nombre de dios in America , where no woman as yet , could be delivered of a child , and therefore , when neer their time , are conveyed over to the neighbouring continent , whether this proceedeth from the Astringency in the Aire , Earth , or Water ; or any other occult Quality , let the privie Counsellors of Nature discuss and deside . God might have extended the Malignity of this Island , all over the World. Caine might have been the Ben-nony to Eve , but his goodness was so merciful , that her comfortable pain was for the time abated with the hope , for future forgotten with the fruition , John 16.21 . That a man was born into the Word . Secondly , for Adam , he is censured vers . 17. In sorrow to eate of the ground all the dayes of his life . In sorrow there is Justice , shall eat , there is mercy : God might have made the Earth Deaf , and Dumb to the desires of the Husbandman , ut non parerent arva colono , Man might have Fallowed , and Stirred , and Plowed , and Sown , and Harrowed , and Rouled , and Weeded , and Mown , and yet not have brought home to the Barn ; or not have eat of what he brought home . How easily can God make an ill conditioned and unseasonable autumn , defeat the promises of the most pragnant Spring , and Summer ? How may a Snowy January , Frosty February , Dusty March , Showry Aprill , Windy May , Warm June , Hott July , ( all very kindly in their kinds ) be married with a constant and continued raign in August , even to the famishing of all man-kind , had not God gratiously promised that man should , though in sorrow , vers . 17. and in the sweat of his face , vers . 19. eat bread from the ground . A Second favour is herein conferred on Adam , that God in his due time would put a period to his painful life , his toil , trouble , and turmoil , occasioned by his tilling the earth , and other interveining afflictions should not last alwayes , but end and expire with his life , for dust thou art , and unto dust thou shalt return . This text I may tearm the GRAND LEVELLER , as which equalleth Showels and Scepters , Penknives and Swords , Scholars and Souldiers , Captains and Captives , Princes and Peasants , high and low , rich and poor , one with another . Saint Paul , 2 Tim. 4. compareth mans life to a race , I have finished my course , and Heb. 12.1 . Let us run with patience , the race that is set before us , let us improve his Metaphor into an Alegory , and it will serve us very conveniently for the deviding of our text , wherein we may observe . 1. Carcer , the Bar , from whence we do start , for dust thou art . 2. Meta , the mark , to which we run , and unto dust thou shalt return . Be it here remembred , that this Metaphor is confined to the Terrestial and earthly part of man , without the least reference to his best moity , I mean his Soul ; man consisteth of two parts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Soul and dust , the former not coming within the compass of the Text , fall not under the notion of dust , apropriated to the body alone . I cannot with comfort and conscience proceed , to the collecting of observations out of a Text , whilst conscious to my self , that the same is incumbred with difficulties , and we meet with two main ones in the Text which must first be remooved . First Question . This being , ( as I may say ) the first day of Judgment , when God in the text legally proceeded to the sentencing of Adam ( cast by the confession of his own conscience ) how cometh it to pass that only Temporal punishment is inflicted upon him . One might justly have expected , that God rather would have said , from Hell came thy sin , and to Hell let thy sin return , and thy soul go a long with is . Or you shall go from the place wherein you stand , to the place of eternal Damnation , where the worm dyeth not , and the fire is not quenched , there shall be weeping and gnashing of teeth . Whereas now the mention only of Temporal death , hath given the hint to Prophane persons in this licentious age ( greedy to snatch at all shaddows of advantage ) no less boldly then falsly to maintain , that sin in its own nature , doth only diserve , and shall only receive Temporal Death . I answer , first Negatively , It was not because sin in its own nature , deserveth only Temporal Death seeing , ( were it the work of the day , and the time as proper as the place for that purpose ) Legions of Scriptures , might be produed to prove that et ernal ( as well as temporal ) death is due to the demerit of sin , yet none can wonder at prophane persons , if willing to kindle comfort to themselves at every Gloworm they meet with , it being for the intrest of thieves and murderers to believe ( if they can so perswade themselves ) that there never will be Goales , Judge , Sizes , Sessions , Sheriffs , or Executioners . But for most weighty reasons , Obvius and open to our apprehension , ( besides others no doubt concealed in his own bosome ) Divine wisdome adjudged it not convenient to besentence our first Parents with eternal Damnation , though according to his justice and their deserts , it might have been inflicted upon them . First ingeneral I answer , Why should any mans eye be evil because Gods is good ? What if he were pleased to abate of legal extremity , and mercifully to remit much thereof who shall say unto him , why dost thou so ? Indeed Itinerant Judges bound to observe the letter of the Law , may not , but a King by his Prerogative may commute the Gallows into the Brand , qualify the Brand into the Whip , underpunish offences without wrong to any , because therein he doth only , uti imperio suo . Descend we now to more particular answers , and before we go further ; the Audience will grant this unto me ( which if denyed me I shall be bold to take , as an undoubted truth ) that had the sentence of eternal condemnation , been once pronounced by God , and passed on Adam ; It , like the Laws of the Medes and Persians , Dan. 6.8 . could not ever after be reversed , or repealed . This being premised I tender to your consideration , how inconsistent it was with Gods goodness , to curse Adam and Eve to the Pitt of Hell , beheld either in their Personal Notion , as single souls , or in their collective capacity , as the Representatives of all man-kind . For the former , God would not curse Adam or Eve , as private persons , because foreseeing , that both of them would repent , and lay hold on the Promised seed , and so eternally be saved ; indeed there were in the primitive time a sort of Heretiques , no less uncharitable then Erronious , who maintained that both Adam and Eve were damned , ( base birds thus to defile their own nest ) whose Doctrine was exploded by conscientious Christians , and the contrary avowed and asserted by the Church of God. Secondly , consider Adam and Eve as the representatives of all man-kind , and so all the ELECTS lay hid in the Loyns of the one , and Womb of the other ; I have blessed him ( said Isaac of Jacob , Gen. 27.33 . ) yea and he shall be blessed ; by the same proportion it followed more firmly , that if God had cursed the elect in Adam and Eve , they should have been cursed , which was diametrically opposite to Gods gracious intent , yea , would have proyed destructive to his design , having fore-appointed from all eternity , in due time to say unto them , Matt. 25.34 . Come ye blessed of my Father , inherit the Kingdome prepared for you , from the Foundation of the World. Yea which is most material , Christ himself , of whom it was said , Gal. 3.8 . In thee shall all Nations be blessed , according to his humanity , and as concealed in his causes , had even then a Seminal existence in our first Parents . What said Balaam , Numb . 23.8 . How shall I curse whom God hath not cursed , or how shall I defie , whom the Lord hath not defyed ? But it followeth , a fortiori , that God could not , that is would not , issue out an eternal malediction on them , who had him in them , who was the fountain of all blessedness , and that by Gods own fore-appointment , an Act as much precedanious to my Text , and which by due seniority took place of Adams punishment , as eternity is before time , 2 Tim. 19. Who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace , which was given us in Christ Jesus , before the world began . In further illustration of this our answer , it is very observable , that God in this Chapter , twice discharged the terrible word Cursed , and yet both times designedly no doubt , ( he can best , if so pleased miss the mark , who if so pleased , can best hit it ) misseth both Adam and Eve. Once verse 14. Thou art cursed above all Cattel , and this Cursed he bestowed on the Serpent . The other on the earth , verse 17. Cursed be the ground for thy sake . When Sons of Princes committed faults , it was usual for the servants of those sons to be beaten . As here the earth , is punished for the fault of man his Master , and the curse is on it inflicted which by him was deserved . Second Question . Seeing God threatned Adam , Gen. 2.17 . In the day that thou eatest thereof , thou shalt surely die ; how came he to live so long after that fault committed . The Barbarians , Act. 28.6 . looked when Saint Paul , ( Stung with the Viper ) should have Swolu , or fallen down dead suddenly . And it might rationally been expected that Adam , invenomed with sin and the guilt thereof , should in the same minute , and moment have sunk down into Death . Whereas the words in the Text are still , de futuro , To dust thou shalt return , yea , we read Gen. 5.5 . And all the dayes that Adam lived , were nine hundred and thirty years , and he dyed . Joshua's was a long day , made up of two cuppled together , without any night interposed , whilst the Sun stood still ; but here was an extensive day , indeed lasting well nigh a thousand years . Answer . Some please themselves in returning this answer , which to me seemeth a witty foolish one , though by some highly approved ; it is said , say they , Psal . 90.4 . For a thousand years in thy sight , are but as yesterday when it is past , and as a watch in the night . Thus taking one thousand years for one day , ( according to the computation , Stilo Dei ) Adam , dyed in the same day he sinned , as whose life though exceeding the ninth century , never attained to a full thousand . But this by some is justly censured not for expounding , but abusing the word of God. First Answer . Waving therefore this mock-answer , I present two sollid ones to the readers choice , to prefer which he pleaseth , or , ( if so disposed ) to twist them both together ; the first is , that sentence of God , Gen. 2.17 . is not desinitive , but comminatory parallel to that , Jonah 3.4 . Yet forty dayes and Nineveh shall be destroyed ; such comminatory sentences alwayes run with a clause of revocation , ( concealed though not expressed ) in case God conceiveth the contrary more conducing to his glory ; I say these comminatory sentences , done adterrorem , are not so conclusive , but that they are still coinclusive , admitting of a revocation at Gods pleasure and mans repentance , as our first parents no doubt were true Penitents for their offence . Second Answer . Adam became mortal from that very instant , that he eat the forbidden fruit . Sickness then arested him , though he was not imprisoned in the grave till many years after , before his full natural heat and radical moisture , knew and kept their respective bounds in his body , without the least mutual encroachment , since his fall they are turned fierce foes , lying at the catch and waiting advantages to invade one another : since the very minute of his preverication , his body sickness-proof before , was subject to be drowned with the dropsie , burnt by the seaver , swelled by the Gout , shrivelled by the Consumption ; in a word , he carried in his Soul the seeds of all sins , in his body of all diseases . In common discourse we date a Malefactor dead ( though not naturally legally ) form the sentence of condemnation passed upon him ; It is but a dead life which he leads after that time , such being the Chancery , as I may say of Common Law , to allow him a few dayes to dispose himself for death ; in the same sence we behold Adam , as no man of this World , as Dead and defunct , ( though respited and reprieved for some years ) from the time that he eat the forbidden fruit . We must not forget that Saint Jerome , in whose mouthing languages ( departing confusedly from Babel ) met methodically then in any other Father , highly commendeth the translation of Simacus , reading these words , Gen. 2.17 . Morieris , thou shalt die ; Mortalis eris , thou shalt be mortal ; herein if he rendred not the letter like an exact Translator thereof , he hath given in the true sence of the word , as a judicious commentator thereon . And now we may march on with becoming confidence , to collect some Doctrines from the words being secured from any ambush to surprize us on our backs . We may say with Isaac , Gen. 26.22 , Rehoboth , now the Lord hath made room for us . These two grand objections thus satisfied , come we now to the place , whence all man-kind starteth , Dust thou art . Doctrine . All man-kind derive their original from dust . Adam immediately , Gen. 2.7 . And the Lord God formed man of the Dust of the ground , and breathed into his nostrils the breath of life , and man became a living Soul. Eve , mediately made of flesh , made of dust , and so all man-kind since , being one remove further from dust in their composition , but at the same degree of distance from dust , at their Desolution , Dust thou art , &c. First Use , to retrench our Pride , at the serious consideration of our mean original ; Virgil tells us , Georgicks the fourth , that when Bees fiercely fight in the Air , the speediest way to part them , is by casting dust upon them . Hi motus animorum , atque hac certamina tanta , Pulveris exigui jactu compost a quiescunt . But when Swarms of lusts in our proud Souls fight one against another ; and all against the word and will of God , the quickest means to compose them , is by throwing some dust , pouring meditations of mortality upon them . Second Use , to confute the curiosity of such , who expend so much precious time , care and cost , in pargoting , painting , pouldering , patching , and perfumeing of their bodies , which came from , and go to the dust . Here first , I allow a necessary neatness due to our bodies , least otherwise we antedate our own stench , least otherwise before our time , this our dust turn dirt , and become offensive to our selves and others . Secondly , I allow ( for God allows ) an ornamental decency , proportionable to the condition and estates of persons , and I find , Gen. 24.22 . Eare-rings in the ears , and bracelets in the hand of Rebeckah , though to any judicious eye , those hands seemed more beautiful for the Buckets she did bear , then for the Bracelets she did wear . But blame-worthy their pride , and vanity , who spend about their bodies time and cost , to the neglect of their Souls . It is reported of Queen Katherine Dowager , first Wife to King Henry the eighth , that she accounted no time worse spent then what was wasted in dressing of her ; indeed seeing nature , was not over bountiful of beauty unto her , and having a humorous Husband to content , art might the more excusably be indulged unto her ; but how many are there who esteem no time well laid out , but what is spent in tricking , trimming , decking and adorning themselves . The Commoedian could complain , dum moliuntur , dum comuntur unus est ; but the Divine may complain , dum precantur , vix semihorula est . To tell that Sex of their faults in that language they best understand , too much time is lost by them in their dressing , to little in their devotions . Here let me humbly tender a motion to the Gallants of our time , and may it but meet reception , and entertainment sutable to the seasonableness thereof , when they do curiously powder their Hair , ( how welcome is the meal of old age of mans , unwelcome of Gods besprinkling ) let them even then call to mind , this is but anticipating the work and words formerly used at mens burials , Dust to dust , for dust thou art , and unto dust thou shalt return . Third Use of comfort . Of comfort ( may some say ) that is impossible to arise naturally from this Text , can meat come from the devourers , can any good come out of a Gallilee ? Behold the Text is hung about on all sides with mourning , and therefore little chearfulness , and less comfort , can thence rationally be expected , however most clarified , and distilled consolation may be extracted from the Text , and it is pitty to express it in any other than in Davids words , Psal . 103.14 . For he knoweth our frame , he remembreth that we are but dust , and therefore of his gratious goodness will not expect , Golden performances , from dusty Performers . He will be pleased to accept , dusty Prayers , and dusty Preaching , dusty Reading , and dusty Alms-giving , from us , as proportionable to our extraction . God knoweth that the Angels are not Dust , and therefore he may justly expect from them , and require of them , to serve him , in altitudinibus , in height of performance , having a fourfold advantage above men , by their very origination . First , the Angels are incorporeal , who can act quicker then I can think ? My sluggish imagination cannot keep pace with their performances . It was but a Poetick fiction , that the Spanish gennets were conceived of the Wind. But it is a Theological truth , Heb. 1.7 . He maketh his Angels Spirits , and his Ministers a flaming fire . Whereas we poor men , do drale and drag a cumbersome corps about us , which much hindereth us in all our devotions . Secondly , Angels have no flesh , and we have flesh , this will some say interferreth with the former : Oh no. Our Saviour had a body , and that a real one , but no flesh in this sence , that is no relique and remnant of original corruption , whereas we have both body , and flesh too , in the worst acception of the latter ; This Esquire of our body ( as I may call it ) is over officious in his dayly attendance , so that whilst the Wind of Gods Spirit bloweth us one way , the tide of our corruption hurrieth us another way , a mischeif from which Angels are secured by their nature . Thirdly , Angels have no World to tempt them . We live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the middle of Snares , so bad that we should not look upon them , but so common that we can hardly look beside them . Fourthly , and lastly ; Angels are free from any Devil , effectually to tempt them , should Satan indeavour , he could not accomplish it . The match cannot be lighted where there is no tinder to take fire ; Whereas such our corruption , it is quickly enflamed with Satans temptations . Angels having thus a fourfold advantage above men , and seeing they , Psal . 103.20 . Excell in strength , whilst we poor mortals exceed in weakness , God will expect from us service sutable to the mean matter we are made of , and in his accounting with us , will give us grains of allowance , make favourable abatements , and accept of proportionable defalcations , remembring that we are but Dust . Let me hear make a supposition , not only seasable in it self , but which de facto , we see dayly performed ; suppose a man had two Sons , the one grown to the full strength and stature of a man , the other ( which usually happeneth by the same venter ) an infant which hath newly learned the method of going alone . Suppose further , that the Father at the same time , commandeth them both to come to him , and bring with them somewhat proportionable to their strength , in obedience whereunto , the man-son , bringeth a Beam or Log on his shoulders . The Child-son cometh also , and what doth he bring with him ? It is very well if he bringeth himself , for every step he stirreth he ventureth a stumbling if not a falling , but what if also over and above himself ; he bringeth a straw or reed in his hand . I appeal to you who are Parents of Children ( others being but incompetent judges of the case in hand , ) to you I say , who have paternal affection resident in your breasts , and maternal legure in your bosomes , whether you would not take it in as good part , a reed of your Child-son , ( as a Beam of your Man-sons bringing ; I trough you would . Have earthly Fathers , who are but parcel-pittiful , such a Court of Chancery in their hearts , and shall not God , whose mercy is over all his works , exceed us in all bowels of compassion ? God I say , who may be said to have two forts of Sons , Angels , already arrived at their full strength and perfection . In the laws of England , the Kings eldest Son , as Duke of Cornwel was presumed to be to all legal intents and purposes of full Age , on the first day of his Nativity ; sure I am that Angels at the very instant of their creation were out of their non-age , and in full maturity , whilst men during their living in this life , are still in their minority ; Until Ephes . 4.13 . we all come in the unity of the faith , and of the knowledg of the Son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ ; and therefore God will dispence with our dusty performance , remembring that we are but Dust . However none can without manifest usurpation entitle themselves to the least share in this Use of comfort , if the connection of Davids words ( whereon they are founded ) be seriously considered , Psal . 103.13 , 14. Like as a Father pittieth his Children : so the Lord pittieth them that fear him . For be knoweth our frame ; he remembreth that we are dust . See here God only reflecteth with favours on the dusty extraction of those that fear him , and no others . Therefore let no prophane person , suck poyson out of the sweet flower of our comfortable use , and dispose himself to leudness , or ( at the best ) laziness in Gods service , presuming that God , knowing his Original of Dust , will therefore accept of his , as of but dusty performance . Here let me distinguish betwixt dusty , and Dung-hil serving of God. Dusty serving of him is , when men endeavours to the utmost strength , of their weakness to serve him , when they present him ( as Jacob did unknown Joseph , Gen. 43.11 . ) with the best , ( and those God knowes but had ) fruit of our Land in our vessels , doing all in sincerity ( which is Gospel perfection ) and the mean time confessing of , groaning for , and fighting against those many corruptions , and more imperfections which cleave unto their most perfect performances . This is Dusty serving of God , Dung-hil serving of him is , which proceedeth from persons Dead in Trespasses and sins , Ephes . 2.1 . sending forth the same savour in the nostrills of the God of Heaven , with Lazarus when he had been three dayes buried , John the 11.39 . And although such actions may appear spetious to the beholders , yea , and breath forth no bad sent at all , to wicked men in the same condition ( one rotten corps is not offensive to an other ) yet as dead flies cause , Eccles . 10.1 . Ointment of Apothecary , to send forth an ill savour , so Hypochricy appendant to such actions , rendereth them noisom to that infinite being , who is Emunclissiminaris , most exact and critical in his smelling . This is Dung-hill serving of God , most odious unto him , and therefore the Godly do detest and abhor it , whilst they only grieve and bemoan at their dusty service of God , which notwithstanding if , ( qualified as formerly stated , is acceptable in Jesus Christ . Come we now to the Mark , to which we all run , and unto dust shalt thou return . Whence we observe this Doctrine , All humane art cannot preserve a corps from final returning to dust . I say , final , although for a time it may repreive the same from being pulverized . Far be it from me , dispitefully to decoy the ingenious indeavours , ( and they be but endeavours ) of any in Chyrurgery , I will not add any to my ignorance in that mistery , yet I say . Art must cry craven , in this experiment , and cannot secure a corps , from mouldering into it first matter , Dust . For proof hereof let us suppose , first that which I may call an healthful corps , viz. of one not weakned and wasted with a long lingering and languishing disease , but of one cut off suddenly in the prime of his youth . Secondly , Suppose an Artist expert in his profession of Embalming , no whit inferiour to them , who made the last bed for the repose of King Asa's corps , 2. Chron. 16.14 . of sweet oders by the art of the Apothecary . Thirdly , allow him the most and best of spices , not only a mixture of Myrrhe and alloes , about an hundred pound weight ( the proportion assigned by Nicodemus for our Saviours body , John 19.39 . ) but as many as India and Arabia doth produce the Embalmer being stinted to no number but his own pleasure . Lastly , because moist Countries be accused to invite corruption , let us lay the scene of this experiment in Egypt it self , where the dryness of the clymates may contribute something to the affecting of the work . The premises thus provided in matter and manner , in kind and degree , to the Chyrurgions full desire , let him not begin his opperation , and fall on working , according to the rule of art . Here I suppose he will with his instruments first take out the brains and bowels , of both which conclamatum est , it is granted on all sides that they cannot be preserved from putrefaction , and juditious art will not adventure on a labour in vain . Next I conceive he will curiously incorporate his spices , into those , vacuities , and concavities , out of which the brains and bowels ( those hags of corruptions ) were taken out . Thirdly , after the using of much art in order to his design , he will build the body many stories high in perfumed Sear-cloaths . Lastly , he will deposite it in some dry place , perchance where no earth shall touch it , lest as ill company often solicite good natures to badness , the corps may be tempted by contiguity to the earth , the sooner to return to dust . Now when all this is done , all in effect is still undone , as to the thing undertaken , I deny not but that a corps may thus be preserved some hundreds , or perhaps for some thousands of years . And yet give me leave to say of such a body , minima est pars , sui ipsius , there is the least of flesh and body , in that flesh or body , the matter thereof insensibly resolving into dust , and that dust vanishing into nothing , that doth appear ; so that the most of what remaineth is the substance of spice and flesh , and that at last passeth to dust as its general matter . Yea such prodigious cost of Embalming bestowed on bodies , hath accedentally occasioned their speedier corruption . Many a poor mans body hath slept quietly in his grave without any disturbance , whilst the corps of some Egyptian Princes might justly complain with [ seeming ] Samuel to Saul , 1 Sam. 28.15 . Why hast thou disquieted me , to bring me up , their Fingers , and Hands , and Armes , Toes , Feet , and Legs , and Thighes , and all their body , tug'd and torne out of their tombs , tumbled and tossed many hundred miles by Sea and Land , bought and brought by Drugists for Mummy , and buryed in the bellies of other men , they it seems being canibals , who feed on mans flesh for food , though not for Phisick , all which may seem a just judgment of God , on the imoderate cost and curiosity in their embalming , as if endeavouring thereby to defeat and frustrate Gods sentence , and to consure the truth in my Text. Dust thou art , and unto dust thou shalt return . In a word , as a loving child ; which is violently kept from his tender Mother , will wait and watch his first and best opportunity to return to his Mother again . So every mans body is a child of the Mother Earth and though the vigilant eye , and powerful hand of art , endeavoureth its utmost to detain this child from the arms of its Mother ; maugre all obstruction , it will make its way unto her ; for dust thou art and unto dust thou shalt return . First Use , this teacheth us what to think of Popish Reliques , their Priest pretending many of their Saints bodies to remain in their shrines at this day uncorrupted , thus they fabulously report , that the hand of Saints King Oswald . Nullo verme perit , nulla putredine tabet Dextra viri , &c. That no worm or putrifaction tainted his right hand , which had been so abundantly bountiful to the poor , If so , he had far better success , then he who was a better Kind and Saint , even David himself , Acts 13.36 . Who after he had served his Generation , was laid to his fathers , and saw corruption . But most of these Popish forgeries , were discovered at the desolution , and such bodies found as rotten as their superstition who adored them . Second Use , Seeing it is impossible to preserve our bodies from returning to dust , let us labour to keep our souls from being turned to damnation . Eccles . 12.7 . Then shall the dust return to the earth , as it was , and the Spirit shall return to God that gave it . Wherein observe all Spirits both good and bad , after death return to ; as to the Father of Spirits , to do their homage unto him ; I say , they all instantly return unto him : from him alone to recerve new orders : and instructions how , and where he will have them for the future disposed of , in an eternity of weal , and woe , God grant that our souls may so return to God : as never to return from him ; but abide with him in endless happiness . O consider the worth of your soul and value them accordingly . Saint Matthew saith , 16.26 . What is a man profited if he shall gain the whole World , and loose his own Soul ? But Saint Luke Chap. 9.25 . hath it , if he gain the whole World , and loose himself . His body is without him , only an appendant , and that seperable , but his Soul is his very self , loose that loose all . There lived lately in the City of Exeter , a person well known ; generally remitted by all a right religious man , though in my mind more to be commended for his devotion then discretion ; his custome was to apply himself to strangers in all companies , and sequestring persons by themselves demanded of them ; If you die at this instant what assurance have you of the eternal salvation of your Soul. A question which hath posed many a great Scholar , to give a good answer , with truth and comfort thereunto . I confess his Christianity was better then his civility , in surprizing people with so sudden an Interrogatory . However it is a question , if not fit for him to ask of others , fit for every man to demand of himself , the Preacher in the Pulpit , the People in their Pewes , the Taveller on his Horse , the decumbent in his bed , every one at all times , in all places . Now it is not the least part of Gods mercy unto us , that before our bodies after our deaths , finally return to dust , they even whilst we are living , begin for to ungive , and to dispose themselves , for their dusty dissolution ; David saith , Psal . 19.7 . I will bless the Lord who hath given me warning , my reins also instruct me in the night season . He speaketh this in relation to his mortality , it following soon after , my flesh also shall rest in hope . God gave David warning , that death should not surprize him of his mortal condition , his reins , that is some inward wastings , and secret weakness of nature , minded him that he must return to his first original ; God in like manner gives us warning , and may we have wisdome to take it , some years before our eye-strings break , our eyes are blind as to small prints , our ears deaf as to love sounds , evident monitors that our bodies are ungiving to return to dust . God of his goodness sanctifie unto us , all decayes in nature , that they may effectually mind us of our mortality ; it is said of Sampson , when his hair was cut off , Jud. 1.6.20 . He awoke out of his sleep & said , I will go out as at other times before , and shake my self , but he quickly found the case was altered with him . Thus we in our declining age think to rise as early , go as late , run as fast , travel as far , do all things as actively as twenty years ago , when we were young ; but it will not be , age hath clipt our strength ; God make us sensible thereof , that we may remember our end , and apply our hearts unto wisdome , AMEN . THE PATRIARCHAL FUNERAL . GEN. L. 10. And he made a mourning for his Father seven dayes . THere are two great names concealed in this Text , but express'd by the Prophet David in a peculiar and eminent manner : Thou hast with thine arm redeemed thy people , the Sons of Jacob and Joseph . Great was the name of Abraham , but all his Sons were not accepted ; only Isaac was in the Cevenant . Great was the name of Isaac , but his Son Esau was rejected . Great then must the name of Jacob be , who had twelve Sons , and all accepted . The whole people of God descended from him , and were called Israelites , and the Sons of Jacob , as his by generation from his loins . One of these twelve was Joseph , and the rest did equally descend from him , and might be called his Sons by preservation , from his care and power . Howsoever , he is exempted from the number of his Brethren ; and that he might be styl'd a Father , two Sons of his are numbred with his Fathers Sons , and ranked with the Patriarchs . Thus were all the people of God the Sons of Jacob and Joseph ; and Joseph , while the Son of Jacob , the Father of the Sons of Jacob. These are the two concealed in the Text ; Jacob the Father , and that Father dead ; Joseph the Son , and that a mourning Son : for he made a mourning for his Father seven dayes . These words contain a brief relation of a Patriarchal Funeral ; in which two general parts are presented to our view ; The Solemnization of the Obsequies ; and , The Continuation of the Solemnities . In the description of the Solemnization there are four particulars observable ; The Connexion ; The Person ; The Action ; The Occasion . The Connexion , in the conjunctive particle And ; the Person understood in the following pronoun He : the Action represented , what He , that is , Joseph did , he made a mourning : The Occasion expressed , for whom he mourned , for his Father . The Connexion of the Text is double , in reference to the Person , and in relation to the Action . The Connexion of the Person , And he ; the Connexion of the Action with the precedent actions of that person , And he made a mourning . I shall begin with the Connexion of the Person , and in my whole discourse exactly prosecute the method of the Text. When aged Jacob yeelded up the Ghost , and was gathered unto his people , the Physitians embalmed Israel , and the Egyptians mourned for him threescore and ten dayes . They were not as yet the apparent enemies of God ; they had their tears for Jacob , who afterward would have drowned all his Sons ; they preserved and prolonged the dayes of his life ; and when those were cut off , they continued the dayes of his weeping . But there is a difference between a formal and a real sorrow , between a solemn and a serious grief , between a popular and a filial sadness . Wherefore Joseph is not contented with the Egyptian mourning ; he hath a nearer relation then those strangers had , and therefore more of affection is expected from him ; his filial sympathy must go beyond their accustomed civility ; the Egyptians mournned , and he made a mourning for his Father . This is the Connexion in respect of the Person ; that of the action followeth . When Jacob was near the time of his dissolution , Joseph put his hand under his thigh , and sware unto him that he would deal kindly and truly with him , that he would bury him in the burying place of his Fathers . When he gathered up his feet into the bed and dyed , Joseph fell on his Fathers face , and wept upon him , and kissed him , and so paid the first fruits of a Funeral with his eyes and with his lips . After this be commanded the Physitians to follow with Spices and embalm him , desirous to preserve that body to the utmost possibility from corruption , from which he had received his generation . Then he entreated and obtained leave of Pharaoh to perform his Oath which he sware unto Jacob : he went up to the Land of Canaan to take possession with his Fathers body , and laid him in the field which Abraham bought . There they buried Abraham and Sarah his wife , there they buried I saac and Rebekah his wife , there Jacob buried Leah , and there Joseph buried Jacob. And having thus fulfilled all the duties belonging to a Son , there remaining but this one , fitter to be performed then required , he made a mourning for his Father . This is the Connexion of the Action . The Person or chief mourner then is Joseph ; he which once was dead in the thoughts of Jacob and desires of his brethren , survives his Father to attend his Funeral , and to preserve his Brethren alive . His coming into Egypt cost aged Jacob many a tear ; and he must pass into Canaan to demonstrate his gratitude , and pay that debt unto his Father there . This eminent Person is proposed for an example unto all ages of the world : what he here performed , was no legal Ceremony ; he was a Patriarch , and long before the Law : he was a singular and signal type of Christ , and hath done nothing which may misbecome the most retired and sublimed Christian . And this will readily appear , if we joyn the Action to the Person . He made a mourning . I call 't an Action , which may as well be term'd a Passion : as a mourning , so a Passion ; as he made it , so an Action : a passionate Action , or an active passion . The internal grief of his mind and sorrow of his heart , as an inward passion of his Soul , was voluntarily rais'd within him by resolved and continued thoughts of his Fathers death ; and at the same time the expression of that grief was willingly poured Forth , as what he understood did well become him . We are not only to bewail our sins , but all those miseries which proceed from them : and therefore tears were not only lent us to declare Compunction , but also to express Commiseration . We read our blessed Saviour twice did weep , once for the sins of Jerusalem , once for the death of Lazarus whom he loved . Two eyes Nature bestow'd upon us , though perfectly & distinctly we can see but with one at once , and both are equally made the fountains of tears , as we are sinners for Contrition , as we are Brethren for Compassion . When the first Martyrs bloud was shed for the Christian faith , devout men carryed Steven to his burial , and made great lamentation over him ; such were the tears of the Infant Church . When Peter found Dorcas , a woman full of good works and Almsdeeds , dead , all the Widdows stood by him weeping . Thus the first which dyed in Christianity , were followed with solemn tears : and it was a wise observation made by the Apostate Julian , that one of the means to convert so many Heathens to our Religion , was the care of the bodies , and the solemnities alwayes used at the Funerals of the dead . Thus far of the Action , He made a mourning . The occasion of this sadness is expressed in a word , but must be considered in many more , as being the principal concernment both of the Text and Time. The mover of his passion , the object of his grief , the cause of his tears was his Father , And he made a mourning for his Father . This was so truly the occasion , that it was the only cause , that there can be no reason imaginable assigned why Joseph should mourn , but only because he had lost a Father . Though he was aged to extremity , though he was holy unto eminency , though he was happy to eternity , though no way disadvantageous by his death to any , yet because dead , and that a Father dead , he made a mourning for him . We usually say of ancient Persons , that they have already one foot in the grave , and the rest of their life is nothing else but the bringing of these feet together . Why then should we weep for the death of aged persons , when it can be but the second part of their Funeral ? That sorrow seems to be but useless which is spent upon necessities , and that grief irrational which would create impossibilities . The dayes of our years are threescore years and ten , and if by reason of strength they be fourscore years , yet is their strength labour and sorrow . What reason then can we produce , that the life of a man whom we esteem , should be sorrow to himself , and his death be grief to us ? Now Jacob gave this account of his age to Pharaoh when he came down to Egypt , The dayes of the years of my pilgrimage are an hundred and thirty years ; and he lived in the land seventeen years ; so the whole age of Jacob , was an hundred forty and seven years . This extremity of his age had fastned him to his bed , the perfect embleme and short forerunnner of his grave . The eyes of Israel were dim , so that he could not see ; he was already in the shades of darkness . Nay , the time drem nigh faith Moses , that Israel must die ; there was a natural necessity of his death , an apparent impossibility of longer life ; and yet this consideration is no excuse to Joseph , but he made a mourning for his aged Father . Secondly , the death of the righteous is to be desired rather then lamented : and it were a dishonour put upon Religion to think a pious man less happy dead , then when he liv'd . Weep not for me , was the language of the immaculate Lamb when he went to a shameful and a painful death : and why should he , which yeelds up his soul with comfort , leave his body to be covered with so must forrow ? Those which live in impiety , and depart in their iniquity , they which have here provoked the wrath of God , and goe hence with that wrath abiding on them , as they could create nothing to their relations but sorrow in their life , so must they necessarily increase it at their death . But Jacob was a Patriarch , of eminent and constant piety , particularly and remarkably belov'd of God , highly blessed by him , and powerfully blessing in his name ; and yet when Jacob dyeth , Joseph weepeth : And be made a mourning for his pious Father . Thirdly , Death is nothing else but a change of a short and temporary , for an unalterable and eternal condition . From whence it followeth , that those which die in their sins , from thence begin to feel those torments which shall never cease : and therefore they leave behind them a sad occasion of grief and sorrow to such as are apprehensive of the pains they feel . If the Rich man in the Gospel were so careful of his surviving brethren , and so concerned in their welfare ; if they had as well understood his sad and irreversible condition , what floods of tears would they have shed for him who call'd so earnestly for a drop of water to cool his tongue ! But as for such as pass from hence into a place of rest and joy , who change the miseries of this sinful world for the blessed presence of a good and gracious God ; weeping at their departure , may seem improper and unkind officiousness , as 't were a sorrow for their happiness , and envy at their felicity . Now the soul of Jacob was certainly at rest , and Joseph sufficiently assured of his happiness . He knew that his Father was heir of the same promise with Abraham : for he looked for a City which hath foundations , whose builder and maker is God ; he dyed in faith , & imbraced the promises ; he confessed that he was a stranger on the earth , and that he sought a better country , that is , an heavenly ; and therefore God had prepared for him a City , & he was in the bosome of Abraham , the place of felicity . But the happiness of his soul is no excuse to Joseph for the Funeral tears due at the interment of his body . And he made a mourning for his happy Father . Fourthly , many persons expiring give too sad occasions of sorrow to their relations left behind : they which depend upon them , whose subsistance liveth and dyeth , and whose hopes are buried with them , may go to their graves with unfeigned tears , lamenting not so much the departure of their friend , as their own loss ; something they may weep for them , and more for themselves . But the death of Jacob was not of any such condition ; there could no disadvantage arise from that to Joseph , no interest of his could suffer by it . He had already blessed all his Sons , and Joseph principally ; there could be no more of heavenly favours expected from his prayers or prophesies . Had he dyed before he laid his hands upon Ephraim and Manasseth , had Joseph and his Sons been absent when he blessed the rest , he might have sadly mourned for the loss of his Father , and of the Benediction . If Esau lift up his voyce and wept , because he was defeated of the blessing while Isaac lived , Joseph might well have made a mourning , had he been prevented of the Benediction by an unexpected or a distant death . But Jacob blessed them , and with his blessing gave order for his burial , and with that blessing and that order dyed . And as his death was no way prejudicial to the spiritual , so was it not at all disadvantageous to the temporal condition of his Son. He suffered loss of no enjoyments by his Fathers death ; Jacob had lived long by the favour and the care of Joseph , his filial gratitude alone preserv'd his life ; but no such narrow thoughts abated the freeness of Joseph's forrow . And he made a mourning for his Father . If none of these considerations , which work so powerfully on other persons , did move this Mourner to express such sorrow , what were the Motives then which caus'd so deep a sense , what meditations wrought so powerfully on the heart of Joseph ? I answer , they were but two , Mortality , and Paternity ; the one supposed , the other expressed in the text : Jacob was the Father of Joseph , and that Father dead , and therefore Joseph mourned for him . Mortality is a proper object to invite our pity , and privation of life alone sufficient to move compassion in the living . Weep for the dead , faith the Son of Sirach , for he hath lost the light . If for no other reason , yet because a man is dead , and by death deprived of those comforts which those that live enjoy , they which survive may providently bewail their future privation in his present loss . Thus every Grave-stone bespeaks or expects a tear ; as if all those eyes which had not yet lost their light , were to pay the tribute of their waters to the dead Sea. This Fountain Nature never made in vain , nor to be alwayes sealed up ; that heart is rock which suffers it never to break forth ; and be it so , yet if the rod of Moses strike , an affliction sent from God shall force it . Let us therefore be ready with our sorrowful expressions when we are invited by sad occasions ; especially when a Father , who may command them , calls for them , as that Wise man did , My Son , let tears fall down over the dead . And if paternal authority demands them at the death of others , it is no filial duty which denies them to attend upon a Fathers Funeral . Joseph a man of a gracious and a tender heart , moved with common objects of compassion , had a vulgar forrow arising from the consideration of mortality ; Joseph a Son full of high affection and of filial duty and respect , was touched with a far more lively sense by the accession of paternity : And he made a mourning for his Father : he made a mourning for his Father , which begat him ; for his Father , which loved him ; for his Father , which blessed him ; for his Father , which had mourned for him ; for his Father , which came down to die with him . First , he made a mourning for his Father who begat him : had there been no other but that naked relation , it had carryed with it a sufficient obligation . There is so great an union between the Parent and the Child , that it cannot break without a deep sensation . He which hath any grateful apprehension of his own life received , cannot chuse but sadly resent the loss of that life which gave it . If the fear of the death of Croesus , by a natural miracle could unty the tongue of his Son who never spake before ; that man must be miraculously unnatural , the flood-gates of whose eyes are not open'd at his Fathers Funerals , though he never wept before . The gifts of grace do not obliterate , but improve nature ; and it is a false perswasion of Adoption , which teacheth us so far to become the sons of God , as to forget that we are the sons of men . Joseph a person high in the esteem of Pharaoh , higher in the favour of God , great in the power of Egypt , greater in the power of the Spirit , yet he forgets not his filial relation , yet he cannot deny his natural obligation , but as a pious Son , he payes the last tribute of his duty to Jacob ; And he made a mourning for his Father , who begat him . Secondly , he made a mourning for his Father , who loved him . Love , when in an equal , commandeth love ; and this is so just , that fire doth not more naturally create a flame . In this the similitude is so great , that there is no difference in the nature of the love produced , and that which did produce it . But when it first beginneth in a superior person , the proper effect which it createth in an inferior , is not of a single nature , but such a love as is mingled with duty and respect . The love of God to man challengeth love from us , but that of such a nature as cannot be demonstrated but by obedience ; and that of a Father to his Son is of the same condition , though not in the same proportion . The Father loveth , first with care and tenderness , with a proper and a single love ; the Son returns it with another colour mingled with duty , blended with respect . Now Jacob had many children , and as an eminent example he lov'd them all : but among the rest , there was one clearer and warmer flame ; for be loved Joseph more then all his children : the off-spring of Rachel , the Son of his old age , the Heir of his Vertues , the Corrector of his Brethren , the Beloved of God , had a greater share in Jacobs affection then the rest of his issue . He did not so much prefer his wives before his hand maids , he did not so highly value Rachel before Leah , as he did esteem Joseph before the off-spring of them all . This was the paternal love of Jacob , and this was answered with as high a filial respect in Joseph ; which after death could not otherwise be expressed then in tears ; And therefore he made a mourning for his Father , who loved him . Thirdly , he made a mourning for his Father , who had blessed him . Blessing is the soveraign act of God , and the power of benediction like the power of God. He delegateth this power unto his Priests , who stand between God and Man , and bless the Sons of men in the name of God. He derives the same upon our natural Parents , that children honoring them may expect his blessing upon their desires and prayers . And what greater favour could we ask of God , then that those persons who have the most natural affection toward us , should also have the greatest power to bless us ? Now when the time drew nigh that Israel must die , when his body drew nearer to the Earth , and his soul to Heaven , when his desires were highest , and his words of the greatest efficacy , he called unto his Sons , and blessed them , every one according to his blessing he blessed them . But as he loved Joseph more then all his Brethren , so he blessed him above them all : he made one Tribe of every Son , and two of him : his affection shew'd it self Rhetorical in his Benediction , saying , The blessings of thy Father have prevailed above the blessings of my Progenitors : unto the utmost bounds of the everlasting hills they shall be on the head of Joseph , and on the crown of the head of him that was separate from his Brethren . Giving this Benediction , Jacob dies ; receiving this Blessing , Joseph survives , who can render no other Retribution after his death , but care of his Burial , and tears at his Funeral . And therefore he made a mourning for his Father , who had blessed him . Fourthly , he made a mourning for his Father , who had mourned for him . The Parents cares and fears are equal , and when any infelicity betides their children , their griess are great ; and all these bear a proportion with their love . Now the love of Jacob to Joseph was transcendent , and being so , it rais'd as high an hatred in the hearts of his Brethren ; by which he was , in their intention , and in his Fathers opinion , dead . And now the Funeral is Joseph's , let us see how Jacob does appear . He rent his clothes , and put sackcloth upon his loins , and mourned for his Son many dayes . Here is a real demonstration upon a supposed death , and a serious mourning at a feigned Funeral . Had his dearest Son been dead , yet he might well take comfort in his numerous off-spring , but he did not ; for all his Sons and all his daughters rose up to comfort him ; but he refused to be comforted : and he said , for I will go down into the grave unto my Son mourning ; thus his Father wept for him . Thus it pleaseth God to permit this happy deceit of envious Brethren , this pious mistake of an affectionate Father , not only for a great example of Paternal love , but also to teach all Sons to measure their griefs at their Fathers death , by a consideration of those sorrows which their Parents would have expressed , had they dyed before them . Howsoever Joseph was but just in this : he made a mourning for his Father , who had mourn'd for him . Lastly , he made a mourning for his Father , who came down to die with him . It was the old expression of Parents comfort , that at their deaths they might have their children to close their eyes ; and it hath been equally the desire of children to be made happy by that occasion , in shewing the last testimony of their duty at their Parents Death . Now Jacob who upon the supposed death of Joseph , had said , I will go down into the Grave unto my Son ; upon the certain intelligence of his life and safety , resolveth to go down and die with him . For when he saw the Waggons which Joseph sent , and his spirit revived , Israel said , it is enough : Joseph my Son is yet alive , I will go and see him before I die : and when Joseph first presented himself unto him in the land of Egypt , the first words he spake were these , Now let me die , since I have seen thy face , because thou art yet alive . Now he which said at first , I will go and see him before I die , and when he saw him , said , Now let me die , resolved nothing in that journey but to die with Joseph . And he made a mourning for his Father , who came down to die with him . For all these reasons Joseph mourned ; for his Father , who begat him , remembring his natural generation ; for his Father , who loved him , not forgetting his singular affection ; for his Father , who had blessed him , considering his double Benediction ; for his Father , who had mourned for him , meditating a pious retaliation ; for his Father , who came down to die with him , embracing the opportunity of a dutiful expression . And thus I close up the first general part of the Text , or the Solemnization of the Obsequies . The Second general Part of the same , presents us with the Continuation of the Solemnity . Which ministers a double Consideration , one as consisting of not many dayes , the other as determining how many dayes . And he made a mourning for his Father seven dayes . Immediately after Jacobs death in Egypt , forty dayes were fulfilled for his embalming , and the Egyptians mourned for him threescore and ten dayes . They which have no hope of a life to come , may extend their griefs for the loss of this , and equal the dayes of their mourning with the years of the life of man. But so tedious a Funeral Solemnity is a tacite profession of Insidelity . When Moses went up into the Mountain of Nebo , and dyed there , the children of Israel wept for him in the plains of Moab thirty dayes . The plains of Moab were nearer to the Land of promise then Egypt was , and some light of the joyes of the life to come was discovered under the Law , and therefore more then half of the Egyptian Solemnity was cut off by the Faith of the Israelites . But this Patriarchal Funeral was made in Canaan , the Land of promise , the Type of Heaven ; it was appointed by Joseph a blessed Patriarch , and a Type of Christ : it continued some dayes , to declare his natural affection , but those not many , to express his religious expectation . Had it been extended longer , it had demonstrated more of duty , but less of faith , he had shew'd himself more a Son , but less a Patriarch . But now he is become a great Example , in mourning some dayes , of filial duty ; in mourning few dayes , of Divinity . Which is our first Consideration . The Second leads us to the determinate number of the dayes , which are expresly . Seven . And he made a mourning for his Father seven dayes . The Jews took special notice of this act of Joseph , and in the land of Canaan observed the number of these dayes , Seven dayes do men mourn for him that is dead , faith the Son of Sirach ; and though it be not unto us a law , yet it is a proper subject of our Observation . It was afterward one of the laws of Moses , He that toucheth the dead body of any man , shall be unclean seven dayes . And therefore well did Joseph teach the Israelites to mourn the same number of dayes , that with their tears of natural affection , they might mingle some thoughts of their natural pollution . Again , the number of Seven is the number of rest , In six dayes the Lord made Heaven and Earth , the Sea , and all that in them is : and he rested on the Seventh day from all his works which he had made . Now Joseph knew that there remaineth a rest to the people of God , he was fully assured that as the dayes of the years of his Fathers pilgrimage were evil , so they ended in rest and happiness : that as sure as his body was past all weariness and pain , so his soul was placed above all possibility of grief or sorrow . A Dove brought Noah word into the Ark that waters were on the face of the Earth , and he stay'd seven dayes , and then the Dove sent forth returned , and loe , in her mouth was an Olive leaf pluckt off , so Noah knew that the waters were abated from off the earth . If we mourn for the death of any person departed , and the waters appear upon the face of man , yet after the seventh day , when the Olive leaf is pluckt , when we have considered the peace , and rest , and joyes of the souls departed in the fear of God , 't is time for the waters to abate , for mourning to cease . Thirdly , the number of Seven is the number of holiness : as God rested the seventh day , so blessed , and hallowed it . Seven dayes Aaron and his Sons the Priests were consecrated ; seven dayes an Attonement was made , and the Altar was sanctified . Seven dayes hath Joseph set apart for his Fathers Funeral , to shew that mourning for the dead is something sacred , the tenth of the Egyptian mourning , an act of Piety , a part of Religion . The Jews observed that the Circumcision was deserred till the eighth day , that a Sabbath might pass upon the child , and so sanctifie it before it was circumcised ; and Joseph appointeth seven dayes for mourning , one of which must necessarily be that day which God blessed and sanctified in the beginning , to procure a blessing upon that duty , and to sanctifie his sorrow . Upon which seasonable Consideration I shall take leave to conclude my meditations on the Text , and apply my self to the present Solemnity , which gave the occasion to consider it : that I may make such use of the work of this holy day , as may sanctifie the sorrow of it . And now , most Honorable Sir , the Joseph of this time , the chief Mourner of this day , be pleased to endeavour the Sanctification of your mourning , by these reflexive Meditations . First , learn from hence to meditate upon your own Mortality , and be now assured , by this neer and home example , that your self shall die . This may seem but a cold monition , but a dull reflection ; every Grave preacheth that Doctrime , and every Skeleton readeth as good a Lecture : when we come into the House of God , our feet will learn thus much , and the ground we tread upon will thus far instruct us . 'T is true , the examples of our mortality are numerous , but they are not equally efficacious ; the nearer our relations are to those which die , the more we are concerned in their death , and there is none so neer in his concernment as that of the Father and Son. There is a difference between the language of the Scriptures , and such a Prophet as Nathan was ; one tells us that all men are sinners , the other says , thou art the man. So common Funerals tell us all men are mortal , but that of a Father speaketh not only plainly , but particularly , thou art so . From his vivacity the Son receiveth life , and in his death must read his own departure . 'T is possible to imagine an immortal family , and then the deaths of others concern'd that not : but where the Father 's dead , there can be no pretence or thought of immortality . Beside there 's something more then propinquity of nature in a Father : Religion teacheth us that our dayes are otherwise bound up in our Parents lives . Remember the first Commandement with Promise , Honorthy Father and thy Mother , that thy dayes may be long in the land : consider that you have lost in his death all further opportunity of improving the hopes of that promise ; and that you stand now only , as to him , upon what comfort you have in your former duty , and in your past obedience . Thus learn to fix a more immediate and more concerning meditation of your own mortality , upon the death of him , in whose life yours was involved both by a natural and spiritual dependance . Secondly , reflect upon that love and entire affection which you have lost ; and could no otherwise be lost , but by losing him , in whom it lived . Love is of that excellent nature , that it is esteemed by the best of men , and accepted from the meanest persons ; what then is the affection of a Father ! what is the purity of that fire which God and Nature kindles in the brest of man ! what were the flames which ever burnt upon the Altar of your Fathers heart , who never hated any man ! See but the nature of Paternal love in David ; who , when Absalom , his Son , but a most rebellious Son , openly sought his life and Crown , and dyed in that unnatural attempt , went up into his chamber and wept , and as he went , thus he said , O my Son Absalom , my Son , my Son Absalom ; would God I had dyed for thee , O Absalom my Son , my Son : Measure by this example the affection you have so lately lost , who never gave any offence as Absalom did , and yet had in your Fathers eye all the reasons of love which Absalom could have . Know then you make a mourning , as Joseph did , for a Father that loved you : remember that the love of Jacob was divided between twelve Sons , and therefore , though it was high , it could not be whole and entire to Joseph , as for many years your Fathers hath been unto you . Thirdly , I speak not this out of design to renew or advance your grief , to tell you what you have lost alone ; but I propound this privation , that I may contrive it for your imitation , endeavouring to stir up the same fire , and to kindle the same affection in your self , who now are wholly to be considered in the same relation . What you were to him , others are now to you ; and what he was to you , you are now wholly unto them . Before your natural affection was partly taken up with duty , respect , honour and obedience , due to a Father from a Son ; it is now taken off from those expressions , as to him , that it may descend the more entire upon those which come from you , as you from him . Thus far you have been the Joseph of the Text , be now the Jacob ; that those two great names may be concealed not only in the Text , but in your breast . Thus far you have been the better part of Absalom , learn now to be the David : that we may truly say , that tender affection , that Paternal love , dyed not with your Father , but survives in you to your and his posterity . Fourthly , I desire you to look not only upon that which you have lost , but also upon that which he hath left behind him . Vulgar and common persons , as they carry nothing out of this world , so they leave nothing in it : they receive no eminency in their birth , they acquire none in their life , they have none when they die , they leave none a●… their death . But honorable persons , as they die like common men , so that only dyeth with them which was common unto all degrees of men ; their singular respects , the priviledges of their greatness , their honors survive them , and descend unto their Heirs with their Inheritance . Give me leave then yet to speak unto you as to the Heir of your Fathers Honors ; consider what the nature and design of honors are ; remember they were first graciously conferred as a reward of the vertues of your Ancestors , and were as wisely continued upon a presumption , and as an encouragement , of the same vertures in their Successors . Your Honor knows how long the greatness of your Family hath been preserved : acknowledg first the vigilant providence and infinite goodness of God in the preservation of it , while so many glorious Titles have been lost , so many Noble Families cut off . Next , study to preserve and advance it further by the exercise of those vertues upon which it was first built , and hath been since continued : endeavour to uphold not only your own , but the very name of Honor in this Age , in which partly the want of such vertues as are necessary to support it , partly the weakness of that power which first gave life unto it , partly the unreasonableness of foolish men who endeavour to cast a dis-esteem upon it , have too much eclipsed the glory of it . Lastly , as I have advised you , with the Son of Sirach , to let tears fall upon the dead , and to use lamentation as he is worthy ; so I shall conclude with his following advice , when that is done , then comfort thy self for thy heaviness ; that is , not only be comforted after sorrow , that consolation may succeed your griefs , this is the common revolution of the world : not only be comforted in lieu of your sorrow , that consolation may recompense your griefs , that were but a vulgar compensation ; but take comfort in your sorrow , and rejoyce in your self that you have been so happy as to be truly sad . There is so much deceitfulness in the heart of man , so much hypocrisie in Funeral mourning , that you may bless God for your own assurance of the sincerity of your natural affection , and religious respect to your Parents , and take delight in a just expectation , that it will be rewarded by the future respect of your children . So having performed the duty of Joseph , who made a mourning for his Father , you may expect the blessing of Joseph given by the mouth of Jacob for whom he mourned , Joseph is a fruitful bough , even a fruitful bough by a Well , whose branches run over the Wall. That this Benediction may be your Honors portion , shall be my constant prayer , By the God of thy Father who shall help thee , and by the Almighty , who shall bless thee with blessings of heaven above , blessings of the deep that lyeth under , blessings of the breasts and of the womb . Amen , Amen . THE TRUE ACCOUNTANT . SERMON L. PSAL. 90.12 . So teach us to number our dayes , that we may apply our hearts unto wisdome . SUch is the pravity of our natures , ever since the first fall of Adam , as that we prove very apt Scholars to learn that which is ill , but we are very dull and backward to mind any thing that is good . We want no teaching to set us forwards in the wayes of wickedness , but in the performance of the least good , we are not able to move one step , without the guidance and direction of the holy Spirit of God. Therefore it is a good prayer of David for every one of us , Psal . 143.10 . Teach me to do thy will , for thou art my God ; thy Spirit is good , lead meinte the land of uprightness . There are many Teachers abroad in the world , and more than know how to teach aright ; and there are many Doctrines which are dayly prest and intruded upon the weak and simple , and more than are useful and saving : But there is but Unum necessarium , one thing that is needful , one thing in special to be minded and looked after , even so to live , as that we may become wise for Eternity , so to walk on earth , as that we may be fitted for Heaven . This is the main Doctrine we are to learn , and our Instructer is God. We have none to teach us but God , and we have no other way to implore this favour of God , but by our prayers in the words of Moses ; So teach us , &c. You know the Penman of this Psalm by the Inscription , A Prayer of Moses the man of God ; and I think it is safer to keep to the letter of the Text , than to busie your thoughts with the various and doubtful conjectures we meet with in ancient and modern Expositors . The Text is a Prayer to God to teach us the true Art of Arithmetick , to make us true Accountants for Heaven , how we may know to number our dayes aright . In this Prayer we meet with two things : First , what he begs of God ; 1. To number his dayes . 2. To be taught this duty . 3. To be taught it in such a manner ; So teach us . Secondly , the end wherefore he begs this of God , That we may apply , &c. The end is the gain of true wisdome , to make us wise for Heaven . And here we have , 1. The kind and nature of this wisdome , what this wisdome is , of which Moses here speaks , and that is in making the best provision we can for the eternal welfare of our Souls . 2. The subject of it , our Hearts . 3. The means of obtaining this wisdome , and that is by the consideration and thought of Death . By the careful numbring of our dayes we attain this wisdome . The meditation of Death makes us truly wise . Before we fasten upon the Text , we will take a survey of the Context , which stands thus : 1. Observe , Moses having spoken of the wrath of God in the foregoing verse , Who knoweth the power of thine anger ? even according to thy fear , so is thy wrath ; of the sudden he betakes himself to prayer . The thought and consideration of Gods anger makes us to pray . 2. Observe here , after that Moses had given us a description of the wrath of God , presently his thoughts are taken up with the meditation of Death . The wrath of God thought on , makes us to think of Death . First , of the first : the anger of God meditated upon , makes us to fly to our prayers . The fear of this quickned the devotion of Jehoshaphat , 2 Chron. 20.3 . And Jehoshaphat feared , and set himself to seek the Lord. He feared , therefore he prayed . The thought of Gods anger may well bring us upon our knees , and when danger approacheth , it is high time to seek the Lord. The Romans made Fear a god , and worshiped it for a god ; the Indians worship the Devil , for fear he should hurt them ; and all this shews us , what a command fear hath over the hearts of men to make them to pray . They that never think of God in the day of prosperity , will hasten to call upon him in the day of trouble . The text sayes , When the ship was ready to sink , the marriners were afraid , and every man cryed unto his God , Joh. 1.5 . A man will never sooner acknowledg a Deity , then in the midst of his fears . Such is the base spirit of man , as that the long-sufferance and patience of God makes some men turn meer Atheists . Therefore it is that so many believe there is no God , saith Tertullian , quia seculo iratum , tam diu nesciunt , because they do not see that God is angry with the World ; they feel not the wrath of God , therefore they conclude he is no God ; and as long as God holds off from punishing , they hold off from praying . His Judgments prove him a God , when his Mercies cannot perswade the world so much . Every man hastens to seek the Lord when he is angry ; his Justice terrifies us , his Mercy hardens us ; his Goodness makes us to rebel , his Anger teacheth us to pray ; we forget God when he is gracious , and fly amain to him when he threatens . Let us often think of the wrath of God , and let the thought of it so far work upon us , as to keep us in a constant awe and fear of God ; and let this fear drive us to God by prayer , that fearing as we ought , we may pray as we are commanded , and praying , we may prevent the wrath of God. If our present sorrows do not move us , God will send greater ; and when our sorrows are grown too great for us , we shall have little heart or comfort to pray . Let our fears then quicken our prayers , and let our prayers be such as are able to avercome our fears : so both wayes shall we be happy , in that our fears have taught us to pray , and our prayers have made us to fear no more . Now is the time for us to pray , before grief wax too strong for us ; for the time may come , when we shall not be able to pray , by reason of the sense and feeling of the wrath of God upon us . Now our prayers in the time of health may be as Incense before the Lord , as a sweet odour in the nostrils of God : but if we neglect to offer up this Incense , we must look for the Incense of Vengeance to fall down upon us , Apoc. 8.5 . If God take the Cenfer in his hand , and fill it with the fire of his wrath , then follows nothing but thundrings , lightnings , and terrible commotions in the Soul. Vespasian Gonzaga , gave for his Symbol three Flashes of Lightning , the first did touch , the second did burn , the third did rend and tear in pieces . The first affliction haply may lightly touch and affect us , the second may scare us , and stir up the fire of devotion in us , but the third will prove so terrible , as that it will tear asunder all our prayers , & so terrifie our spirits , as that we shall not be able to pour out our complaints before the Lord , or acquaint him w th our troubles . The anger of God at the first may be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a little Cloud , as big as a Mans hand , but if we neglect it , it may break out upon us with that fierceness & violence , as that it may interrupt our prayers , and hinder the ascent of them to the Throne of Grace . Therefore before the wrath of God break forth upon us , let us seriously think of it , and prevent it by our prayers : Let a timely fear incite our prayers , and quicken our devotion . This holy fear will kindle an holy devotion in our hearts , and as a watchful keeper of the heart , shall suffer no thoughts to break forth , but such as shall amount alost to Heaven . As cold water makes the fire more fierce and vehement ; so does this fear make our prayers more earnest and servent . And this is our first Observation , The fear of Gods wrath drives us to our prayers , and makes us the more importunate with God for mercy . The second Conclusion now follows , which ariseth , from the Context , after the prophet had given us a description of the wrath of God , he pitcheth his next thoughts upon Death ; And this brings in our next Observation . The wrath of God thought upon , makes us to think of Death . He that ruminates upon the wrath of God which he hath incurr'd by sin , must needs think of Death , the sad effect of sin . When I remember how far I have provoked the anger of a just God by Sin , I cannot choose but think of Death . This was Jobs case , who while he was under the wrath of God , and felt not the comfort of the pardon of his Sins , he did imagine there was no other way but death with him , Job 7.21 . Why dost thou not pardon my transgression , and take away mine iniquities ? for now shall I sleep in the dust , and thou shalt seek me in the morning , but I shall not be : As if he had said , Deliver me , O Lord , from thy wrath , and grant me the pardon of my sins , otherwise I am but as a dead man before thee . Solomon speaks of the wrath of a King , Pro. 16.14 . that it is as messengers of death ; Surely then the wrath of God may very well be a Messenger sent from God to put us in mind of Death . If the Wrath of man be so fierce , what is the wrath of God ? if the frown of a King strike a man dead , what power is there in the looks of an angry God to bring us to nothing ? If the smoke of mans anger can do this , what cannot the flame of Gods wrath do , even consume us to very ashes ? Does the fear of Gods Wrath put us in mind of Death ? 1. This discovers our own guilt , what a weight of sin lies upon our Souls ; otherwise , what reason had we to tremble at the denunciation of Gods wrath against us , if we were not conscious to our selves of a world of wickedness which harbours in our breasts ? Were we not privy to a masse of Corruption lurking within us , the fear of death would never affright us . A strong wind is able to shake and bend the strongest tree , and the wrath of God will make the most godly man alive to quake and tremble , Imagine the easiest death that is , it cannot be but that Nature will have some struglings with it . It is impossible to die such a death , as shall have no pangs to attend upon it . Thus it is even in the death of the greatest Saints , there must needs be some strivings and wrestlings in the Conscience with the wrath of God. The heart of no Christian is so far quieted and appeased at the hour of death , as that all fear is banished out of it , and a man hath not the least remembrance of sin , and of the wrath of God due to sin , lodging in his breast . This holy fear is in the best of Gods children , and proves as an excellent preparative for death . He is best fitted for Death , that meditates of tenof the wrath of God due to sin . We see we have many occasions presented to us , to put us in mind of Death ; we are never without some Watchword or other to beat the remembrance of Death into our thoughts . David had Death ever in his eye , Psal . 119.109 . My soul is continually in my hand ; like a Souldier he carried his life in his hand , and was prepared for the next encounter , and made ready for it . In all the Judgments of God , Death , like the ashes which Moses sprinkled , is scattered and cast over all our heads . Death like the Hand-writing upon the wall , appears in all our families , and shews it self in our houses , and in all places we come into : whithersoever we go , wheresoever we abide , we want not many representations of Death before our eyes . Let us therefore at all times and in all places think of the wrath of God , and let the consideration and thought of this make us to consider and remember our latter end , that come it never so soon , this day before the next , we may not be unprovided for it . We have done with the Context : Now let us take a view of the Text it self . The first thing that presents it self before us , is the matter of Moses his Prayer , and that is to teach us the true Art of Arithmetick , and make us good Accountants in the numbring of our dayes . 1. The dayes that are past must be numbred . 2. The dayes that are yet to come . As God commanded the several mansions and places of abode , where the Israelites did make any stay , to be all numbred in a peculiar book entitled for that purpose , The Book of Numbers : So God would have us to take a special account of all our dayes , and to reckon up those that are past , and those that are to come ; to consider how long we have liv'd , and how long we have yet to live . 1. Our dayes that are past must be numbred . David recounted the number of his dayes , and found them to be wasted to nothing , vanish'd away like smoke , Psal . 102.3 . My dayes are consumed like smoke . Our years consume and wear away , and every day we rise , we draw nearer and nearer to Corruption . 1. We must reckon with our selves what is spent of our years , how many are past and gone ; like a man that runs a race , he looks back and considers how far he hath run already . A good Christian calls to mind the whole course of his life , and counts with himself , how many years are gone over his head , how much time he hath lost , and cannot be recovered again . 2. We must recount with our selves , what is over-past of the goodness of our years , what good we have omitted , how many precious opportunities we have lost , which we might have employed to Gods Glory , and the furtherance of our own Salvation . A good Christian reckons up every sin that is past , wherein he fail'd , and came short of the good he might have done , how he might have amended what was amiss , if he had not been negligent and careless ; like an exact Limner , that looks over the Table to spy out what errours have escap'd him , and if he find any , he presently corrects them , before he draw off his hand from the Table . The like ought we to do , and take a view of the several actions of our lives , and consider where we have been peccant , and seek to amend what is defective , before we pass out of this world , when it will be too late to cast up our Accounts , and instead of numbring a few years in this life , we shall be forc'd to number up innumerable years of sorrow and grief in another world . This serves for the just Reproof of those that promise to themselves many and many years to come , and yet never remember the years that are past ; they presume they have time enough to spare , and yet never consider how much time they have spent already . The fool in the Gospel befools himself with the hope of longer life , but never makes reckoning of the years that are past , Luke 12.19 . Soul , thou hast much goods laid up for many years . We are good Accountants for the world , but not for ourselves in what concerns the good of our Souls . We can count our Money , our Goods , our Lands , but not our Years , which we have mis-spent in vain : we can reckon up the years of others , but not our own ; we can easily sum up the frailties of our brethren , but we cannot cast up our own ; we know the frailties of other men , but we are ignorant of our own . Where 's the man that brings to his remembrance the sins of his years that are past ? who is there among us that reckons how many Sabbaths he hath profaned , how many vain Oaths he hath uttered , how many Lies he hath told , how often he hath wrong'd his Neighbour by Deceit , Fraud , Injustice and Oppression , how often he hath abus'd the good Creatures of God through Riot , Excess and Intemperance ? How many soever our sins are that we have committed , they are all forgotten ; what is past , it is to us as if it were never done . It is not so with such as truly fear God ; they make account of the least sin , and call to mind day by day the many errours of their lives . Holy men of God never have their sins out of their sight : David had them ever in his eye , Psal . 51.3 . My sin is ever before me ; it was never out of his thoughts , but continually before him , as matter of sorrow and grief to him . A true penitent cannot easily forget his sins , but thinks of them often , and is daily and hourly troubled for them ; but the careless sinner never makes any reckoning of his sins as soon as they are past , and the sweetness of the pleasure is once over . He numbers his sins indeed , but it is by Addition , and Multiplication , not by Substraction ; he continually adds to the old score , but never takes ought from it ; or if he do number them at any time , he makes but Cyphers of them , he slights and makes light of them , and thinks they stand for meer blanks . Let us make more reckoning of our sins , and take a strict account of them , and compute the sins of our youth , the sins of our grown years , the sins of our old age ; let us labour to know the full number of tale of them ; otherwise , if we do not take account of our sins , and daily number them , and sum them up as many as we can remember , God will number them for us , and one day bring them to our remembrance whether we will or no. God will return the like answer from heaven to us , as he did to Belshazzar the King , Dan. 5.26 . Mene , God hath numbred thy Kingdome , and finished it : Mene , God hath numbred thy dayes , and finished them . Better it is for us to number our own dayes , than leave them to God to number , and take such an exact account of them , as to inflict the severity of his wrath upon us for them : It is better for us to trouble our thoughts a little with the remembrance of sin , than to be tormented hereafter with the punishment of sin . Think then betimes of numbring thy sins , that thou maist prevent God numbring of them to thy endless shame and grief . 2. Our dayes that are to come must be numbred : we must reckon with our selves what dayes we have yet to spend , and labour to give a good account of the years that are yet behind . It was the prayer of David Psal . 39.4 . Lord , make me to know mine end , and the measure of my dayes what it is , that I may know how frail I am . As if he had said , Lord , Give me grace to consider how little a time thou hast allotted me here , that I may learn to die well . As the Sea-man numbers the degrees of the Sun , that he may the better provide himself to pass the AEquinoctial Line ; So ought we to number our dayes , that we may the better prepare our selves to pass the last Line of Death . God takes account of our very Hairs , they are all numbred by God. If God number our hairs for the discovery of his Providence towards us , then the argument holds a pari , that we should remember to number our dayes for the promotion of his glory , and the furthering of our own eternal welfare . Especially as many of us as are well stricken in yearts , it concerns us most to account with our selves what dayes we have yet to run out . A Traveller that is somewhat near the end of his journey , is the most curious and exact in counting the miles which he is yet to go : Even so the older we are , the more careful ought we to be of the dayes that are yet behind , and watchful of our time which yet remains to be spent in this Tabernacle of the flesh . Are our dayes to come to be numbred ? Surely then the last day is to be thought upon , even the last day of life which we shall see in this world . We spend all the rest of our dayes the better , when this last day is remembred by us . David had this day ever in his thoughts to provide for it , and he desired only to live to fit himself for that day , Psal . 39.13 . O spare me that I may recover strength , before I go hence and be no more . All dayes wait on this last Day , and the spending of all the dayes of our lives , tends only to the wise ordering of this last day . All our dayes are well spent , if we have made provision for this day . Thou hast lived well all thy dayes , if thy last day of life prove comfortable unto thee . Let us live so , as that we may have alwayes this day in our eye ; and the longer we live , let us strive the more to fit and dispose our selves for death by the serious consideration and meditation of this last Day . As a stone moves the faster to its Centre , so let us the nearer we are to Death , make the most hast to bid it welcome . Are we commanded to have an eye to the time that is yet to come ? Why then , this points out unto us the preciousness of our time , what an high esteem and value we are to set upon the dayes that are to come ; and seeing we have made so light of the time that is past , we must count the time that remains to be the more precious . There is not an hour in the day , not a minute of that hour , but ought to be highly prized and valued by us . Epictet us the Philosopher was of that esteem and account with all men , as that a Candle which he had made of Earth only , was sold for 3000 drachms . Whatsoever value or price men set upon other thngs , sure I am there is nothing we ought to prize at an higher rate , than our time . As we use to prize our Gold by grains , so ought we to value our time by minutes ; every minute of our time ought to be as precious in our account , as every grain of Gold. We will not lose the least drachm of Gold , neither ought we to ravel out the least scantling of time . Nay the very drops of our blood ought not to be more precious unto us , than the least scruples and particles of our time : Every minute of our time well improv'd , is an helping us forward to Eternity . Therefore we ought to prize every moment of our time , because Eternity bangs upon it . The second Request which Moses makes to God , is this , That he would vouchsafe to teach him this one lesson , to number his dayes : An hard lesson indeed , as hard as Pambo's was , who was fifteen years a learning that one verse of David , of guiding his Tongue . Psal . 39.1 . I said , I will take heed to my wayes , that I sin not with my tongue . But all the dayes of our lives will not be sufficient to learn this one lesson of numbring our dayes aright ; therefore we must fly to God to teach us to know our time : It is from God that we learn how to compute our time ; the wise ordering and managing of our time is taught us by God. David desired to know this of God , Psal . 119.84 . How many are the dayes of thy servant ? 1. It is a piece of Art , which none can teach us but God. A man may know how to number his dayes , but not how to guide his dayes : A Fool knows not how to make use of a Clock , nor an ignorant Christian how to spend his time aright , unless God teach him . Every man can tell how to count an Army , and reckon what men there are in it , but few know how to guide it , and to rank the Souldery in right File and Order : So it is easie for us to number our dayes , to count how old we are , how many years are gone over our heads , but to order our dayes aright , to know how to improve them to Gods glory , and our own benefit , this is beyond our Art and Skill , and God only is able to instruct us , and lead us in the right way , wherein we ought to walk . 2. It is from God that we are taught how to fit our selves for death . We are unwilling to hear of the approach of Death , and it is God that prepares us for the stroke of Death , and makes us willing to die . It is very unwelcome news to most of us , to hear that we must die , and be brought before God to give an account of our wayes and actions . When the Apostle Paul reasoned with Felix of Death and Judgment , he would fain have put off that unpleasing discourse till some other time , Act. 24.25 . Go thy way for this time , when I have a convenient season I will call for thee . We count no discourse so unseasonable and distastful to us , as for our Minister to put us in mind of Death ; there is time enough , we think , to consider of our latter end many years hence . It is a lesson soon learnt , and when we are fit for nothing else , then it is soon enough to think of Death . As slight as others make of this duty , let us pray to God to teach us the right knowledge of our time , that we may order our steps aright , and so lead our lives , as that we may provide for death , and be ready to give up our account to God , when he is pleased to summon us from hence . It was a good prayer of David , Psal . 13.3 . Lighten mine eyes , lest I sleep the sleep of Death . We have need of Gods direction and guidance in all our wayes , that he would teach us how to live , and how to die : while we live let us desire of God so to steer our course , as that we may lead the lives of holy and devout Christians . We desire to live , and have we no desire to live well ? what 's this life without godliness ? what is it to live , and to have our hearts all the dayes of our lives void of grace and piety ? Life without grace , is like beauty in a woman without discretion , Pro. 11.22 . Non est vivere , sed valere vita : It is no life , but a living death alwayes to live , and to want health and strength , which sweetens life , and makes it comfortable . So it is no life a Christian leads , where there is a want of piety in the heart . What is this to live , unless we know how to live well , and to make a right use of our time ? We must consider wherefore we live , even to improve our time to the best advantage for the saving of our Souls ; otherwise , we live like Beasts , not like Men , not like Christians : These silly brutes live in time , but know not the time in which they live : so careless Christians run out their time , but know not how to make use of their time ; they consume their time , but they do not increase it : Like Bankrupts that waste their stock , but never seek to improve it . We make a decoction of our time , as water is boil'd away from a fourth part to a third , and from a third to half : so we waste and consume our time , till we have no time left , even till we come to the last minute of life : why then while we have time , let us pray to God to teach us to use it aright , to give us grace to consider the time we spend , that we may make the best improvment of it , and as Esan did Jacob , hold time by the heel , and not suffer it to slip from us , without giving a good account to God , that we have imployed that time and space of life , which is allotted us here for the advancement of Gods glory and the purchasing of our own Salvation . We proceed to the third particular , that we go to God by prayer to teach us the right use of our time in a right manner , So teach us ; that is , Teach us so efficaciously , so powerfully , so constantly , as that we may attain to the true wisdome and knowledg of saving of our Souls . We must pray to God to teach us effectually Psal . 119.33 . Teach me , O Lord , the way of thy statutes , and I shall keep it unto the end . We can know nothing of heaven , unless the Spirit of God instruct us . There is a great Light in us , the Light of Nature , and this light is enough to condemn us , if we walk not according to this Light , this Light of Knowledg imprinted by God in our hearts ; and by this Light all Heathens are condemn'd : but this Light is not able to carry us half way to heaven . The Light of Nature cannot save us , but the light of Grace must bring us to the light of Glory . Esther was fain to stand a loof off in the Court , till the King reach'd forth his Golden Scepter to invite her nearer to him : Nature only leads us to the outward Court of Heaven , but Grace holds forth the Scepter to bring us into Heaven : Nature , like the faint heat of the Sun , draws up the vapours but a little way , it hath not strength enough to master our Corruptions ; but the heat and power of Gods grace is only able to dispel and vanquish them . It is only the work of Gods Spirit to shew us the right way to Heaven , and to guide us in that way . All lies in the Grace of God , and unless we are continually assisted , and carryed on by his gracious Spirit , we are never likely to come near the sight of Heaven . We have indeed many helps and furtherances to carry us to heaven , but none of these will avail us without God. The word of God is constantly preach'd in our ears , the Ministers of God are daily pressing us forward to heaven ; but what can the frail voice of man work upon the heart without the powerful influence of Gods holy Spirit . We Ministers , without God , are but as Gehazi's staff laid upon the dead Child ; we are no wayes able to raise the Soul from the death of sin to the life of righteousness , unless God first breath upon it , and infuse the life of Grace into the dead heart of the sinner . Let this teach us not to rest in our selves , or any outward means for the purchasing of the joyes of heaven , but place our whole trust and confidence in the living God. What 's all the Light of Reason but darkness it self , to bring us to the Light Everlasting ? All humane wisdome is but a false Light , which will lead us in the end to the pit of destruction . It is a good caution the Apostle gives us , Col. 2.8 . Beware lest any man spoil you through Philosophy and vain deceit . If we follow the false Light of Reason , it will deceive us and misguide us in our way to Heaven . Natural Reason haply may see the heavenly Canaan afar off , and have some stragling thoughts of the happiness of another world , but it shal never be able to get possession of heaven . The horns of this Altar shall never save any man that flies unto them . As the light is hid under a bushel , so nature is clouded and darkned with many mists of errour , and cannot reach the sight of heaven . In the second place , let us fly to God by prayer , that he would teach us effectually , and shew us the right way to heaven . Before we hear the Word of God , let us fall upon our knees , and beg of God to make it profitable and useful to our Souls . What makes the word of God so ineffectual ? how come we to gain so little comfort by the preaching of the Word ? Is it not because we do not pray to God to open our hearts , and make it useful to us , that we may attend to the word of Truth , and obtain Salvation by it ? The people , before the Law was published to them , were cleansed and sanctified by Moses to receive it , Exod. 19.14 . So ought we to Sanctifie our hearts by prayer , and desire of God to purge our Souls of the many pollutions of our sins , that we may gain a blessing by the Word of God , and return with joy and comfort from the house of God. It is prayer that makes the word of God profitable to our Souls ; it is like the Salt which Elisha threw into the waters to heal them : So does prayer make the word of God beneficial to us , and causeth us to relish the sweetness and comfort of it . The heart is like that Book sealed with seven Seals , which no man can open but God himself : Therefore let us pray to God to open our hearts , that we may receive instruction from the Word of God. There is no man can teach us effectually but God alone ; no man can shew us the right way to heaven but God. Therefore let us pray , So teach us , &c. We now come to the end , wherefore Moses begs of God to teach us to number our dayes ; That we may apply , &c. In which we meet with three particulars : 1. The kind and nature of this wisdome , wherein it consists ; and it is in making the best provision we can for the eternal welfare of our Souls . 2. The Subject of it , our Hearts . 3. The means of obtaining this wisdome , and that is by the meditation of Death . 1. Of the kind and nature of this wisdome , wherein it chiefly consists ; that is , in having an eye to heaven , in looking after the eternal welfare of our Souls . Our next Conclusion is this , It is the only true wisdome of a Christian to provide for his Soul. Then are we wise indeed , when we are wise unto Salvation , when we know how to provide for Eternity . True wisdome consists not in gathering riches , but in living in the fear of God , and ordering our steps so , as that we may make sure of heaven another day . It is our obedience to Gods Commandments , which cries us up for wise Christians in the repute of God and man , Deut. 4.6 . Keep therefore and do them ; for this is your wisdome and your understanding in the sight of the Nations , which shall hear all these statutes , and say , Surely this great Nation is a wise and understanding people . What is it for a man to be wise for the world and a fool for heaven ? what 's the wealth and honour of the world , to the happiness of the Soul ? what 's a man the better for being rich and honourable in this world , if in the end his Soul be lost ? Mat. 16.26 . What is a man profited , if he shall gain the whole world , and lose his own Soul ? What the people said of David , 2 Sam. 18.3 . Thou art worth ten thousand of us ; the like I say of the Soul , It is more worth than a thousand worlds ; and the Salvation of thy Soul is more to thee than the gaining of many worlds . What the man pleaded to Joab for not slaying of Absolom , 2 Sam. 18.12 . Though I should receive a thousand shekles of Silver in my hand , yet would I not put forth my hand against the Kings Son : The like maist thou reason within thy own breast , Though I might purchase the riches of a thousand worlds , yet would I not seek the destruction of my Soul : whatsoever thou dost , still have an eye to thy Soul , that that perish not in another world : what if all other things go amiss with thee in this life , ●…f thy Soul be in safety ? It is wisdome , I confess , to provide for the world , for the body , but the main wisdome is to provide for the Soul. Be careful of the outward man , but be sure thou dost not neglect the inward man. Provide for both , the body and Soul , but let thy chief care be for the Soul , which is thy better part . It was the Symbol of Rodolphus the second , Emperour of Rome , who gave an Eagle with a double Head , with the one he lookt upwards to the Sun , and with the other downwards upon the Earth , with this Motto , Utrumque , I have an eye to both . Thus it is Lawful for a Christian to look downwards to the Earth , and provide for the body ; but he must have one eye chiefly sixt upon the Soul , and in the first place provide for it : we must look directly to heaven , obliquely upon the earth ; fix our eyes upon the one , cast a glance upon the other . It becomes a Christian to consider what may become of him hereafter , and whither he is going . Consider thy beginning , from whence thou camest , and consider thy end , what will befal thee hereafter . He cannot be a wiser man , faith the Healthen , wo does not know either from whence he came , or whither he must go . Sure enough he cannot be a wise Christian , that knows not what will become of his Soul. It is by way of just Reproof of such as are wise for the world , but meer fools for heaven . The wisdome of the flesh is meer folly in the sight of God. Some men would be reputed wise in the world , and yet know not which way to take for the gaining of heaven : Such a man passeth in the world for a crafty subtile worldling , that knows how to mannage his affairs with the best advantage to himself , and yet he knows not a step of the way to heaven . It is a Maxime amongst the Jesuites , Uti scientia , to live by their shifts : so do many in the world , who have only a little wit to carry them out in secular affairs , and their brains serve them to gather a little wealth and muck , but they are meer Idiots in all that concerns heaven and salvation , and the purchasing of the true riches of the Soul. And yet see the fondness of these men , that though they know not which way to take to get heaven , yet they make themselves sure of it , as if Salvation and eternal life were within their reach and power to command it when they please . Papyrius Massonus writes of the Jesuites , that count themselves so wise , ut se putant soelo vel ipsi quandoque imperaturos , as that they think they shall one day have the command of heaven it self . The like presumption is in many Christians at this day , that they believe heaven is at their command , and they shall easily obtain it , though they do nothing for it . Oh shake off this folly ; make what provision thou wilt for other things , thou art but a fool if thou dost neglect thy Soul. As provident as the rich man was in the Gospel , God gave him the title of a Fool ; and Cajetan gives the reason of it , because he did not provide for himself in such things as were needful for the Salvation of his Soul. He is a fool that prefers and Apple before a piece of Gold , who keeps those things that are to be cast away , and neglects such things as are to be preserved ; who heeds not his house where he must abide for ever , and beautifies that place where he is to lodg but for a night . Such an one is he , that forgets his Soul , and is careful for all other things . Give me leave to speak the truth , and not alwayes to drop oyl into your ears , and speak unto you smooth things : Where shall we find the man that desires to save his soul , that would willingly part with this world to gain a better ? We daily hear the word of God , we talk much of Religion , we boast of our interest in heaven ; but when the matter comes to decision , when we are put to our choice , whether Heaven or Earth , whether we will forego the profits of this world for the love of heaven , this is the fiery Chariot which divides between Elijah and Elisha , which parts us and God , and makes us to cast away our hope of heaven for the love of earth . Let us labour for this main piece of wisdome , even to provide for the eternal well-being of our Souls . This is the only wisdome which will stand us in stead , when we grow wise for a better life . And that we may provide for the life to come , let us learn this point of wisdome , even to remember our latter end , & know how to die well ; Deut. 32.29 . Oh that they were wise , that they understood this , that they would consider their latter end . This is the wisdome of a Christian , to prepare himself for death , to be ever in a readiness to die , that when his change shall come , he may have this to comfort him , that whatsoever becomes of his body for the present , he hath made good provision for his Soul. He is the only wise Christian that provides for Eternity , and minds this only above all other things , how he may enjoy his God , and live with him for evermore . The Greeks have but one word to express a wise man and an happy man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies both , as if that were only to be accounted for true wisdome , which leads to Eternal Bliss and happiness . Herein is the wisdome of a Christian , in labouring to attain true Blessedness , even the sight and enjoyment of God for evermore . Oh blessed is the man that is so wise as to provide for Eternity , who dies with this comfort , that though his body moulder into dust and ashes for a time , yet his Soul shall rest in the arms of his Redeemer . The second particular now follows , and that is the subject of this wisdome , where it is seated , even in the heart and affection . This in brief is our next Conclusion , True wisdome is to be beloved and embrac'd ; Prov. 2.2 . If thou incline thine ear unto wisdome , and apply thine heart to understanding . Wisdome is the Mother of us all : Mat. 11.19 . Wisdome is justified of her children ; and it is fit the Mother should be loved of her children . The Urim was to be laid upon Aarons heart , Exod. 2.8 , 30. to note , that wisdome must be seated in the heart , there she must lodg and be entertain'd : the heart is only a fit Receptacle of wisdome , and there she must live and abide . The Queen of Sheba was so in love with the wisdome of Solomon , as that she took a tedious journey to give that wise King a visit , Mat. 12.42 . And behold , a greater than Solomon is here . What is Solomon to Christ ? what is the wisdome of man to the wisdome of God ? It is but as a Cloud to the brightness of the Sun , as the shadow to the substance ; and he that loves the wisdome of the World , and forsakes the wisdome of God , embraceth a shadow , and forgoes the substance . What can we love , if our hearts be not enamoured with wisdome ? There is nothing amiable but wisdome , and if we despise ber , what is there of this worlds good , whereon we many set our love and affection ? The learned men of old would only be called Philosophers , Lovers of Wisdome , not wise men , as if this were the highest perfection of wisdome , and no man was so wise , as he whose heart was enflam'd with the love of wisdome . It is not enough to know that which is good , but we must be in love with that good which we do know . Let us be in love with true wisdome , and embrace her as our only delight and joy . David bore an hearty affection to the commandments of God ; he made them his only delight and comfort , Psal . 119.24 . Thy Testimonies are my delight , and my counsellors . Let us not so much affect the things of this life , as to forgo all love of God and heaven : Let us not be slaves to the world , and despise the freedome which wisdome promiseth to them that love her : Let us not say as the servant of his Master , Exod. 21.5 . I love my Master , I will not go out free ; I love the world so well , as that I am content to be a Slave for ever , so I may have the wages which the world can give me . I value not the joyes of the life to come , so I may have the good things of this life for my portion . Oh for shame shake off the love of these vanities , and be in love with heaven , esteem nothing amiable but what is reserv'd for thee in another world . Let thy heart be set upon true wisdome , and do not suffer the fooleries and vanities of this world to steal away thy heart from God. Let wisdome be precious in thine eyes , and do not seem to love her , but love her in truth , and in heart . Let us not content our selves with a bare sight of heaven , with an outward view and speculation of the glory of heaven , but let us fasten our deepest thoughts and meditations upon it . Let us not speak of heaven , but let our hearts be ravished with the love of heaven . Our tongues are but the Suburbs of wisdome , but the heart is the City . Let not wisdome remain without the gate , in the mouth and outward profession of piety ; but let her be received into the City , and entertain'd with joy and gladness into the heart , and there rest and repose her self as in the bosome of her best beloved . And now that I may not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a tongue without a door , that cannot be governed , and kept within the compass of time . I hasten to the third particular , and that is the means were by we may attain this wisdome , and that is by numbring of our dayes . Our last observation is this , the consideration and meditation of death makes us wise , the remembrance of death makes us truly wise . The wise man shows us , who is wise , and who is a fool : Eccles . 7.4 . The heart of the wise is in the house of mourning , but the heart of fools is in the house of mirth . A wise mans heart is bent to sadness , and the serious meditation of his end , and makes choice of such mournful thoughts as will present death before his eyes ; the desires of a fool are carryed after unseasonable mirth and jollity , and he minds nothing less then the sad remembrance of his death . The thought of death casts a man into a melancholly fit , therefore he cannot away with it . What saies he ? Shall I think of that which torments and afflicts my Spirit , and causeth sadness and pensiveness of mind ? The remembrance of death it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a daily death , and the medication of our latter end is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a continual sorrow and vexation of the heart . But let careless Christians imagine what they please ; that which is a grief to them will prove no little joy and comfort to those , whose thoughts are taken up with the meditation of their latter end . When the hour of death approacheth , we shall account it the only wisdome to have fitted and disposed our hearts aright for the last day of our dissolution and departure out of this world . Heathens themselves were wont to say , that the chiefest wisdome , and the main study of Philosophy was only this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even a careful and serious thought of death . The memory of a Christian is never better employed , then when the thought of death is presented before it . This is our wisdome to consider and study how to die well . He is a wise man , whose memory serves him to think of death . The soundness of the stomack is the strengthening of all the rest of the parts of the body , so the vigour and strength of the memory in thought of death , is the chief support of the soul , and if the remembrance of death decay not in us , there is no want of wisdome in the soul . Is it the meditation of death that makes us wise ? Judge ye then how many fools there are in the world , that never entertain the least thought of death into their hearts , that live and run on in sin , and never think of the hour of death . It is the folly which the Prophet chargeth Ierusalem with , that she did not consider her latter end ; Lam. 1.8 . She remembreth not her last end , therefore she came down wonderfully . In the height of her pride she never thought of death . It is strange to see , that we should neither think of our own departure , nor heed the death of others , who are constant Monitors , and Remembrancers to us of our own frailty . If the Sun chance to be eclips'd , we stand amazed at the sight of that darkness , which over-spreads the face of that glorious body ; but we never regard the declining and eclipse of man , who is the more noble and glorious creature . If the Sun be darkned we wonder at it ; if man die , we never heed it . Why then let me stir up your thoughts to the meditation of death , that ye may be so wise ; as to have ever in mind the approach of death . 1. Let us think of others , that are daily going to their long homes . Do we not see some continually coming into the world , and others making as much speed out of the world , some entring upon the stage , others going off : As it is in the constant revolution of the heavens , some Stars rise , and others set and fall : so it is with the Sons of men , some live , others die , some daily come forth out of their Mothers wombs , others daily return to the womb of their common mother , even the earth , from whence they were taken . 2. Let us look upon our selves , and consider how neer death is approaching to us , and what hast it makes towards us . We know not how soon death may surprise us , therefore let us be so wise , as to provide for his coming . Death for all that we know is now digging of our graves ; even now he thinks of us , when we little think of him ; let us then be as watchful for death , as he is for us ; let us think of sickness in the time of health , and in the day of prosperity remember the hour of death . Even in the midst and height of all the glory and happiness of this world , let us bring into our remembrance the time of our change and dissolution . It is observeable , that at the very time of Christs glorions transfiguration , the conference which past between Christ and Moses , and Elias , was concerning the death of Christ , Luk. 9.31 . They speak of his decease , which he should accomplish at Jerusalem ; to shew unto us , that when we are in the height of our glory and honour , our thoughts should be busied with the remembrance of our death and departure out of this world . I do not like the proverb which is too frequent in your mouths , I thought of such a thing , no more then of my dying day . Let us remember the old Canon in another sense , Finis primus sit in intentione ; Let our end be first in our thoughts and intention ; let the time of our death be the first thing we think of either morning or evening , that so the constant thought of death may take away the terrour of death , and being so well acquainted with death before hand , we may never he terrified with the approach of it , but being guarded with faith and a good Conscience , we may boldly look death in the face , and triumph in the conquest of the Conquerour through Christ our Saviour , by whom we obtain victory over death , and the fruit and benefit of our conquest , even the Salvation of our souls in Jesus Christ . I have done with the text , now I fall upon the more careful part of this duty . We Ministers at such solemn times as these have an hard Province put upon us , in these occasions commonly the wind stands in our faces , and we have a crabbed Dilemma cast in our way , even that of Agathon in Athenaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If we seek the truth ; we shall not please ; if we please , we shall hardly speak the truth . We walk between two fires , the displeasure of God , and the frown of man. We value not the latter , so we may not run the hazard of the former . Our chief care is in respect of God , that while we seek to give to breathlesse man a little breath of praise , we do not dare to dishonour the living God. And if this we aim at , we need not be afraid to give some satisfaction to the world , and right the honour of the dead , provide that while we seek to keep up the Fame of another , we do not lay to pawn our own reputations ; or which is far worse , make shipwrack of a good conscience . On the one hand charity binds me to speak all the good I can of my Neighbour , on the other hand conscience in joyns me to utter nothing but the truth . Therefore while charity guides me , and conscience awes me , I hope I may promise to my self a favourable construction from you of all that I now speak . I shall not flie out into any empty schemes of Rhetorick concerning the birth of this Worthy Knight , Sir William Armyne , well known and belov'd in these parts , ye all know his descent and extraction , he was cut out of no mean quarry . Here his bones now rest , where he once liv'd with honour , and many of his Ancestors before him . Do you think I lay any great weight upon all this ? It is not Birth , but Breeding ; not Breeding , but Geace that ennobles a Family . Blood without Manners is base Blood ; Manners without Grace , like a glorious Shadow without the Substance . I remember what a good man , mean of birth , answered one that was Noble in Blood , and base in Manners , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As my Birth and Parentage is a shame to me , so art thou a shame to thy Birth . Grace in the heart , not Gold in the Purse , is the best Inheritance of a Christian . There are some stains in the best in the Purse , is the best Inheritance of a Christian . There are some stains in the best Coats , there are spots in the best Ermine . It is nothing to be born a Gentleman , it is all in all to live and die a good Christian . This was the sweet expression of this your honourable Neighbour , feeling a want of Grace in his heart , wherewith he desired to be satisfied , Oh , says he to me , one drop of grace in the heart , is more worth than all the wealth and honour in the world . I shall not commend to you the goodness of his Nature , the sweetness of his Disposition , because he bewailed it as a Snare , and an occasion of sin to him . A mans good Nature leads him many times into sin , and the loving temper of his spirit temps him , and puts him forward to sin . Where Grace does not command , there a good disposition is soon marr'd and drawn aside . This likewise was matter of grief to him , that his frail Nature was soon wrought upon , and carried aside to that which his own heart soon after told him was sinful and displeasing to God. What need I tell you , that he was an affable , friendly , and obliging Gentleman , winning and gaining upon all that came near him . He that look'd but upon his Face , might have seen goodness and courtesie looking out of his Eyes . And what 's all this , when he did acknowledge with tears , that this pleasantness of his countenance was suddenly clouded with a violent and over-ruling storm of passion , which carried him beyond himself . But it is strange to see what a command grace hath over the Soul , which speaks to these unruly passions , as Christ did to the boisterous billows of the Sea , Peace , be still , Mar. 4.39 . as easily as the Nurse charms the crying Infant in the Cradle . As prevalent as these passions were in the time of his health , they were so allayed by God in his sickness , as that all his friends about him did rejoyce to see the patience and calmness of his Spirit , all the while the hand of God was upon him . And that I may give you a clear proof of the mortified Spirit and happy change , which God wrought in his Soul. When I took the boldness to mind him of a late difference between himself and the Reverend Pastor of this place , he burst out with tears , and laid this charge upon me , That I would right him so far , as to acquaint him , that he did heartily desire him in particular to forgive him , and all other good Christians that he had wrong'd in the heat of his passion , either rich or poor . Judge ye now , what could I have spoken more for his honour , than I have done in this discovery of his frailty , and his happy conquest of it . Therefore I thought good to make this publication of it to the world , that ye may know ye never honour you selves more , than when ye glorifie God by shaming of your selves : when we are most vile in our own eyes , we are most honourable in the repute of God and good men . But all this that I have spoken , is nothing to that which is yet behind . Therefore go along with me a little further , and I shall in brief relate unto you such comfortable passages as fell from him in the time of his sickness , and then leave him to your Christian Charity to judge , how well he acted the latter part of his life , and with what earnestness of spirit he strove to gain the love and favour of God in Christ . At my first coming to him I found him deeply toucht with a serious apprehension of the former errours of his life , how far he had provoked a good God by the many sins , which his Conscience then charged him with : Then d●d he break forth into 〈◊〉 free and voluntary confession of all his sins , and exprest with many tears his loathing and detestation of them . I was glad to see those Limbecks of his eyes distilling , and dropping down in such a plentiful manner , to find his heart thus smitten , and bruis ed with the remembrance of his sins , and prest him to a greater measure of sorrow as knowing such clouds of grief would make way for the beams of joy and comfort to shine in his Soul. The truth is , I have not come near a man that hath reckoned up his fins wi●h greater abhorrency and detestation , than he did . I askt him , whether if God should be pleased to grant him a further respite in this world , he would become a new man , and take off his heart from his former vanities . He answered . I would not for the gain of the whole world live such a life as I have done , and I desire next to Gods glory to live for this very end , that I might testifi● the truth of my repentance to the world . I askt him , whether his heart did witness the truth of all this . Oh , sayes he , my heart is deceitful and treacherous , but if I know my own heart , all that I speak is in truth and sincerity ; I should be the most cursed Hypocrite alive , if I should either dissemble with God or man at such a time as this . Oh remember to deal faithfully with your own hearts , if you speak otherwise than ye find it to be in your own breasts , you turn Imposters to your selves , and deludes your own Souls , not us . It is the integrity of the heart which God looks at ; if there be no rottenness there , there is a good foundation of joy and comfort laid in the Soul : 1 Job . 3.21 . Beloved ; if our heart condemn us not , then have we confidence towards God. And now from the example of this good Knight , let me press this one thing upon you , That when ye find your hearts opprest with the weight of your sins , ye would give them a speedy vent , and seek to ease your hearts of so mighty a clog , by a serious confession of them . He that smothers sin in his breast , will in the end be choaked with the noisome scent of it . What is a man the better for hiding and locking up his sin in his bosome ? Let me advise you to open a vein in your own hearts , and let out the corrupt blood that lies there : The longer we hide sin in our bosoms , the more it festers , and what man will not do his best to get rid of a bruise , before it rots and putrisies ? Confession is a soveraign Remedy to procure the pardon of our sins ; Prov. 28.13 . Who so confesseth and for saketh his sins shall have mercy . He is most likely to find mercy , that is most ready to acknowledge that he deserves none . We see what David gain'd by an humble confession of his sins : He no sooner cried Peccavi , 2 Sam. 12.13 . I have sinned against the Lord ; then the Prophet return'd him a comfortable answer from the Lord , The Lord also hath put away thy sin , thou shalt not die . Quantum valent tres syllabae , Peccavi ? How prevalent are three syllables pronounced by a penitent heart , I have sinn'd , to move the God of mercy to mercy ? And here I hope I shall seasonably cast in a word of advice to my Brethren of the Clergy , that dejected sinners may with safety lodge their grievances in their breasts ; let me desire them , That as the Lawyer and the Physician are true to their Profession , so they would be faithful in their Ministery , that poor souls may fly to them with confidence for comfort in their sad conflicts for sin and with sin . This makes so many Christians to carry their sin with them to their graves , rather than they will disclose it , because they dare not repose any trust in those that ought to be as true to them as there own hearts . If we find a man truly penitent for his sins , let us cover them with the vail of Charity , and onely declare his repentance to the world , that God may be glorified , and good Christians on Earth , as the Angels in Heaven , rejoyce in the conversion of a sinner . I have much to speak , but am willing to contract my self , as knowing you are fully satisfied in that faithful Testimony I have already given you . Be not so uncharitable , as to think I might be mistaken in this good Gentleman ; I was often with him , and had frequent converse with him , and the freedom to speak , and I found him alwayes in the same humble frame and temper of spirit ; and I must profess this , I have not often received more satisfaction from any man in respect of the fruit and comfort of my endeavours , than from him . I met with an humble and tractable spirit , willing to hear of the wrath of God due to sinners ; and careful and solicitous how he might avoid it ; truly sensible of the weight of his sins , much dejected with the thought of them ; and so far the sense of his sins had humbled him , as that I may say , Malice it self could not judge worse of him , than he did of himself . And that which made me believe the truth of his humiliation for sin , was this , That I found no presumptious thoughts arising in his heart of Gods mercy : but when I sought to cheer him with the hope of Gods mercy to penitent sinners , he told me , He was not yet humbled enough to partake of it . I was much satisfied in this answer , as knowing the deeper the foundation is laid , the surer is the building ; the more humble we are , the firmer will our confidence be in Christ . And from that time I strove to comfort him with the precious Promises of the Gospel , and told him he might upon the word of Christ challenge an interest in them , Come unto me all ye that labour , and are heavy laden , and I will give you rest . Such as are truly penitent , and onely such , might claim a special Title to the Promises of Christ . This did revive his fainting spirit , and the thought of Gods mercy in Christ did as much cheer him , as ever the sense of sin had dejected him . Then he began to feel the comfort of Gods love glowing in his breast ; soon after he felt the heat of it , and his affections were so enflamed with the love of God , as that his thoughts were restless , till he enjoyed him whom his Soul loved ; and this made him to count every minute too long to be parted from Christ his Saviour . Therefore being now fit for heaven , and weary of the world , and desirous to enjoy God in a better place , the last words I heard him utter were these , Even so , come Lord Jesus , come quickly . Christ cannot come too soon for that heart that is ready to receive him . The Lord makes us fit for his coming , and we shall be happy whensoever he comes . And now after all this that I have spoken , you will say , I have said nothing for the honour of this good Knight , I have not buried him like himself ; I have strew'd no flowers of Commendation upon his Herse , befitting his quality and Degree , and the House he came from . I confess all this . As he desired all vain pomp and oftentation should be laid aside at his funerals ; ( For what have I done , said he , that I should deserve it ? ) so have I declined all pomp and vanity of words in the Pulpit , which is no place to shew our quaint and lofty strains of Oratory , but our zeal to Gods glory , and the edification of his people . I came not so far to sawn and flatter , but to testifie my pious respects to the memory of the Dead , and my unfeigned affection to the Souls of the Living . But what ? Is not this , that he dyed a good Christian ; that he loathed his former Vanities ; that he was truly humbled for his sins , and rested upon the Mercy of God in Christ for the free pardon of them ? If you value not these things , pardon me , if I think there is nothing to be valued in you but vanity ; and what the value of that will be , you will know at the hour of Death . God grant you may know it sooner and then you are happy , when you will find that piety in the heart is more to be accounted of , then all the wealth and honour in the world . I think I have said enough to honour this Noble Knight at his Funerals , that he dyed a true Child of God , and left a goodly Inheritnance on Earth , to be possessed of a better in Heaven . There have I a good ground to believe he rests in peace and joy , and there I hope we shall all meet at the last . And thus in an holy intention to Gods glory , a zealous desire of your good , and an honourable respect to my Friend , I have now run through the duty of this day , not aiming ( God knows my heart ) at the least applause from you , nor yet valuing the censure of malevolent spirits , who shake off all Charity to the Dead , and to the Living . I have endeavoured to approve my self faithful to God , in speaking nothing but the Truth ; faithful to my self , in the discharge of a good Conscience ; and faithful to my Friend , in publishing the truth of his Conversion , to the world . Thus have I sought to honour God , to right your worthy Neighbour , and in so doing I hope I have not wronged my self . And now it is my earnest prayer to God for you , ( not that I may injure the Dead , but in love to your Souls ) that all of you may have the grace to live better than he did ; And this I wish again from my heart , hoping the best of him , and fearing the worst of some of you , that ye may obtain the like Faith and Repentance to die no worse than he did . His Soul now rests in Bliss and joy ; do ye that survive , labour to enter into that rest which remains for the people of God , in the glorious Mansions of God the Father . Now bestir your selves , and do your best for heaven ; while ye have time and opportunity , work out your own Salvation with fear and trembling , shew all diligence by Faith , Repentance and Obedience , ( the old and sure tract and road to Heaven ) to make your calling and election sure ; live holily , that ye may die comfortably . Learn to number your dayes , to spend your time aright to Gods glory , and in his service : Count it your honour to honour God ; your only freedom , to serve your Maker . Be wise for Eternity , & desire of God to keep your hearts upright in his fear , to give you fixed Spirits in tottering Times , and in the end to guide you all the right way to Heaven and happiness ; to make you true Accountants for Heaven , and to value the least minute of your time : and in this I will joyn with you in Prayer , both for my self and you , in the words of my Text , Lord , so teach us , &c. Amen . Amen . THE JUST MANS FUNERAL . SERMON LI. ECCLES . 7. verse 15. All things have I seen in the dayes of my vanity ; there is a just man that perisheth in his righteousness ; and there is a wicked man that prolongeth his life in his wickedness . THe World is a volumne of Gods works , which all good people ought studiously to peruse . Three sorts of men are too blame herein . First , such as observe nothing at all ; seeing , but neither marking nor minding the daily accidents that happen , with * Gallio the secure deputy of Achaia , They care for none of these things . Secondly , Such as observe nothing observable , these may be said to weed the world ; If any passage happeneth which deserveth to be forgotten , their jet memories ( only attracting straws and chaff unto them ) registreth and retaineth them : sond fashions and foolish speeches is all that they charge on their account , and only empty cyphers swell the vote-books of their discoveries . Lastly , such who make good observations , but no applications . With Mary they do not ponder things in their heart , but only brew them in their heads , and presently breath them out of their mouth , having only a rational understanding thereof , ( which renders them acceptable in company for their discourse ) but never suffering them to sink into their souls , or make any effectual impression of their lives . But Solomons observations were every way compleat ; he mark'd what happened : & wel he might , who advantaged with matchless wealth , might make matchless discoveries , & could afford to dig out important Truths with mattocks of Gold & Silver ; what he mark'd was remarkable , and what was remarkable , he not only applied to the good of his private person , but endeavouring it might be propagated to all posterity in the words of my text , All things have I seen in the dayes of my vanity ; there is a just man that perisheth in his righteousness ; and there is a wicked man that prolongeth his life in his wickedness . In the handling of Solomons observation herein , we will insist upon these four p●…rts , to shew , 1. That it is so . 2. Why it is so . 3. What abuses wicked men do make because it is so . 4. What uses good men should make because it is so . First , that it is so ; believe Solomons eyes , who professed that he saw it . But here it will be demanded , how came he to behold a righteous man ? with what rare and new eye-salve had he anointed his eyes , to see that which his father David ( having a more holy , though not so large a heart ) could never discern ? Enter not into judgment with thy servant O Lord : for no flesh is righteous in thy sight . It is answered , though such an one whose righteousness is Gods justice-proof , never was , is , nor shall be in this life , ( Christ alone excepted , being God and man ) yet in a Gospel , or qualified sense , he is accounted righteous , who juxt a propositum juste vivendi , is so intentionally ; desiring and endeavouring after righteousness with all the might of his Sonl . Secondly , who is so comparatively , in reference to wicked men , appearing righteous in regard of those , who have no goodness at all in their hearts . Thirdly , righteous imputatively , having the righteousness of God in Christ imputed unto him . Lastly , righteous inhesively , having many heavenly graces , and holy endowments , sincere , though not perfect , or evangelically perfect , pro hoc statu , bestowed upon , and remaining within him . Such a righteous man as this Solomon saw perishing in his righteousness . But in the second place , it will be inquired , How could Solomon patiently behold a righteous man perish in his righteousness , and not rescue him out of the paws of oppression ? Could he see it , and could he suffer it , and be only an idle spectator at so sad a tragedy ? Did his hand sway the Scepter , and was his head invested with the Crown , contentedly to look on so sorrowful a sight ? Could he only as in the case of the harlots , call for a sword to kill a child , and not call for it to defend a righteous man ? He that is not with us ( faith our Saviour ) is against us . If it hold in private persons , much more in publick Officers . They persecute , who do not protect ; destroy , who do not defend ; slay , who do not save the righteous man , who have power and place to do it . It is answered in the first place ; Solomons observations were not all confined to his own country and kingdome ; though staying at home in his person , his mind travelled into forraign parts , & in the neighbouring countries of Egypt , Edom , Syria , Assyria , &c. might behold the perisning of the righteous , and long flourishing of the wicked . Secondly his expression , I have seen , relates not only to his ocular , but experimental discoveries ; What Solomon got hy the help of History , Study , and perusal of Chronicles . He that was skil'd in natural Philosophy from the Cedar to the Shrub , was ( no doubt ) well versed in all civil occurrences from the Prince to the Peasant , from Adam to the present age wherein he lived , so much as by any extant records could be collected . To set humane writers aside , the Scripture alone afforded him plentiful presidents herein . Open the Bible , and we shall find ( almost in the first leaf ) just Abel perishing in his righteousness , and wicked Cain prolonging his life in his iniquity . To omit other instances , Solomon , by relation from his father , might sadly remember , how Abimelech the High Priest , perished in his righteousness , with all the Priests , inhabitants of the city of Nob , whilest Saul who condemned , and Doeg who executed them , flourished long in their iniquity . So much for the proof , that it is so . Come we now to the reasons , why it is so . These reasons are of a double nature , some fetcht from nature , others from religion . For the present we insist only upon the former , reserving the rest till we shall encounter the Atheists in the sequel of our discourse . First , Because good men , of all others , are most envied and maligned , having the fiercest adversaries to oppose them . With the most in the world , it is quarrel enough to hate a good man , because he is a good man. Saint Paul faith of himself , I press towards the mark . And the same is the endeavour of every good man. Now as in a race the formost man who is nearest the mark , is envied of all those which come after him , who commonly use all foul play towards him , ( justling him on the side , seeking to trip up his heels ; yea , sometimes thrusting him forward on the back , that so he might fall headlong by his own weight and their violence ) so often cometh it to pass betwixt rivals in the race of honour and vertue . Ill-minded men perceiving themselves quite out strips by some eminent person who hath got the speed of them , and despairing fairly to overtake him , resolve fouly to overturn him , by all means possible contriving his destruction . Hence come those many millions of divices and stratagems contrived for his ruin , endeavouring either to , Divert him from his righteousness . or Destroy him in his righteousness . If the first takes no effect , and if his constancy appears such as without regret he will persist in piety , leaving them no hope to byass him to base ends , then dispairing to how him from , they contrive to break him in his righteousness . Thus whilst he hath many enemies which conspire his destruction , seeking with power to suppress , or pollicy to supplant him ; The wicked man on the other side , hath the generality of men ( the most being bad as himself ) to befriend him ; a main cause of his prolonging himself successful in his wickedness . Secondly , Righteous men perish in their righteousness , because not so wary , and watchful to defend themselves in danger , being deaf to all jealousies and snspitions , over-confident of other men , measuring all others by the integrity of their own intentions . This makes them lie at an open guard , not fencing and fortifying themselves against any sudden surprisal , but presuming , that deserving no hurt , none shall be done unto them . Thus Gedaliah , Governour of the remnant of the Jews after the captivity , twice received the express intelligence of a conspiracy to kill him , yet was so far from giving credit , that he gave a sharp reproof to the first discoverer thereof : Yea , when Johanan the son of Kareah , tendered his service to kill Ishmael , ( sent as he said , from Baalis King of Ammon to slay Gedaliah ) Gedaliah rejoyned , Thou shalt not do this thing , for thou speakest falsely of Ishmael . His noble nature gave no entertainment to the report , till he found it too late to prevent it . Whilst wicked men , partly out of policy , more out of guiltiness , sleep like Hercules with their club in their haud , stand alwayes on their guard , are jealous of their very shadows , and appearances of danger , a great cause of their safety and success , prolonging themselves in their wickedness . Thirdly , They perish because of a lazie principle which hath possessed the heads and hearts even of the best men , ( who are unexcusable herein ) namely , that God in due time will defend their innocence , which makes them more negligent and remiss in defending themselves ; as the Prophet makes mention of a stone cut out without hands , they conceive their cause will without manshelp hew its own way through the rocks of all resistance ; as if their cause would stand Centinal for them , though they slept themselves ; as if their cause would ( fix their Muskets ) though they did it not themselves . Thus the Christians in their battels against the Turks , having won the day by their valour , have lost the night by their negligence , which principally proceeded from their confidence , that God interested as a Second in every just cause , was in that quarrel concerned as a Principle , and it could not stand in his justice to suffer it to miscarry . Whereas on the other side wicked men use double diligence in promoting their designs . If their lame cause lack legs of its own , they will give it wings from their signs . If their lame cause lack legs of its own , they will give it wings from their careful solliciting thereof , and will soulder up their crackt title with their own industry . They watch for all tides , and wait for all times , and work by all wayes , and sail by all winds ; each golden opportunity they cunningly court , and greedily catch : and carefully keep , & thristily use : in a word , they are wiser in their generations then the children of light . This may be perceived by the parallel betwixt the wife and the harlot : many wives ( though herein they cannot be defended ) knowing their husbands obliged in conscience to love them by verture of their solemn promise made before God and the congregation at their marriage , are therefore the less careful to study compliance to their husbands desires ; they know their husbands , if wronging them , wrong themselves therein ; and presuming themselves to deserve love as due unto them for their honesty and loyalty of affections , are the less sollicitous to gain that which they count their own already . Whilest the harlot conscious to her self of her usurpation , that she hath no lawful right to the imbraces of her paramour , tunes her self to the criticalness of all complacency to humour him in all his desires . And thus alwayes those men whose cause have the weakest foundation in piety , getteth the strongest buttress in policy to support it . Lastly , the righteous man , by the principles of his profession , is tyed up , and confined onely to the use of such means for his preservation , as are consonant to Gods will , conformable to his word ; preferring rather to die many times , then to save himself once by unwarrantable waies . Propounded unto him a project for his safety , and as Solomon promised favour to Adonijah , so long as he shewed himself worthy , otherwise if wickedness were found in him , he should surely die ; So our righteous man onely accepts and embraceth such plots to secure himself thereby , as acquit themselves honest and honourable : such as appear otherwise , he presently dispatches with detestation , destroying the very motion and mention thereof , from entring into his hearts . On the other side , the wicked man is left at large , allowing himself liberty and latitude , to do any thing in his own defence , making a constant practice of doing evil , that good may come thereof . Yea we may observe in all ages , that wicked men make bold with Religion ; and those who count the practice of plety a burden , find the pretending thereof an advantage , and therefore be the matter they manage never so bad ( if possible ) they will intitle it to be Gods cause . Much was the substance in the very shadow of Saint Peter , which made the people so desirous thereof as he passed by the streets . And the very umbrage of Religion hath a sovereign virtue in it . No better cordial for a dying cause , then to over-shadow it with the pretence that it is Gods cause ; for first , this is the way to make and keep a good and strong party : No sooner the watch-word is given out , For Gods cause , but instantly GAD , Behold a troop cometh of many honest , but ignorant men , who press to be listed in so pious an employment . These may be kild , but cannot be conquered : for till their judgements be otherwise informed , they will triumph in being overcome , as confident , the deeper their wounds got in Gods cause gape in their bodies ; the wider the gates of heaven stand open to receive their souls . Besides , the pretending their cause is Gods cause , will in a manner , legitimate the barest means , in pursuance and prosecution thereof ; for , though it be against Gods word , to do evil that good may come thereof , yet this old error will hardly be beaten out of the heads and hearts of many men , that crooked waies are made direct , by being directed to a straight end ; and the lustre of a bright cause will reflect a seeming light on very deeds of darkness , used in tendency thereunto . This hath been an ancient stratagem of the worst men ( great Politicians ) to take piety in their way , to the advancing of their desences . Thus Rabshakeh pretended a Commission from God , for all the wickedness he committed , and complements blasphemy , Am I now come up without the Lord , against this place to destroy it ? the Lord said to me , Go up against this place to destrey it . The Priests of Bell were but bunglers , which could not steal the meat of their Idol , but they must be discovered by the print of their foot-steps . Men are grown more cunning thieves now adaies ; first they will put on the shooes of him they intend to rob , and then steal , that so their treadings may tell no tales to their disadvantage ; They will not stride a pace , nor go a step , nor stir a foot , but all for Gods cause , all for the good and glory of God. Thus Christ himself was served from his cradle to his cross ; Herod who sought to kill him , pretended to worship him , and Judas kissed him who betrayed him . By these arts and divices , it cometh to pass , that wicked men prolong themselves into heir wickedness . Traiterous Zimri indeed continued but seven daies , that was not long : wicked Jehojachin reigned but three months in Jerusalem , that was not long : ungodly Amon reigned two years in Jerusalem , that was not long : idolatrous Ahab reigned in Samaria twenty and two years , that was indifferent long : cruel Herod the King , who sought to kill Christ , reigned in Judea well nigh forty years , that was long indeed ; he prolonged himself to purpose in his iniquity . Seeing therefore ( to recollect what hath been said ) the righteous hath most foes , the wicked many friends ; the righteous free from ; the wicked full of jealousies ; the righteous too often over-careless , the wicked over-careful in his defence ; the righteous limited onely to lawful , the wicked left loose to any means for his own advantage ; No wonder if it often cometh to pass , that the righteous man perisheth in his righteousness , and the wicked prolongeth his life in his wickedness . Come we now to the abuses which wicked men make of the righteous mans perishing in his righteousness . And here the whole kennel of Atheists come in with a full cry , ( oh that there were no more of them on earth , then there are in hell , where torture makes them all speak truth ) spending their wicked breath against God and his attributes . Some bark at his Provedence , as if he perceived not these things ; How doth God know , and is there knowledge in the most high ? Others cavil at his justice , that he has no mind ; others carp at his strength , that he has no power to rectifie and redress these enormities . This world ( say they ) is a ship without a pilot , steered onely with the windes and wayes of casualty ; it is a meer lottery , wherein the best man dayly draw the blanks , and the worst run away with the prizes . And , as Absolom boasted , if he were king of Israel , how far he would out-do David in right managing of all matters : so these impudent wretches conceive with themselves , the Plat form of the world hath been more persect , might they have been admitted to the making thereof . The Moon would have shined without any spots , Roses grow without any Prickles , fair weather should never have done harm , because rain should only fall in the night , neither to hinder the pleasure of the rich , or hurt the profit of the poor . Merit should be made the onely standard of preferment ; no perishing of the righteous man in his righteousness , when success should onely be entailed on desert . In a word , such Atheists presume all things by them should be so prudently disposed , that nothing , no doubt , in the whole world should be out of order , save themselves . More might be spoken to heighten and prove the objection , but I am afraid to persist further therein . It is not onely dangerous to be , but even to act an Atheist , though with intent to confute their errour , for fear that our poisons pierce further then our antidotes . But in answer to this objection ; know , that God , without the least prejudice to his justice , may suffer the righteous man to perish in his righteousness , because allow him righteous justicia cause , he is not so justicia persone , the best man standing guilty of many faults and failings in his sight . God needs not pick a quarrel with any man , having at all times matter of a just controversie against him . And seeing God hath oftentimes connived at him being faulty , he may condemn him being faultless ; for , mullum tempus occurrit Regi , the King of heaven is not limited to any time , but at his own pleasure and leasure may take an opportunity to punish an offender . Secondly , grant that the cause of the righteous man was just in the primitive constitution thereof , yet if it branch it self forth into numerous circumstances appendant thereunto , ( many whereof may be intricate and perplext ) if it be of so spacious and ponderous a nature , that it requires many heads and hands as subordinate instruments in several places for the managing thereof . Lastly , if the cause be so prolix and tedious , that many years must be spent in the prosecution thereof , the original righteousness of the cause may be already with the handling of it , and much injustice annexed thereunto , for which God may justly cause it finally to miscarry . For it is possible that a cause consisting of such variety of limbs retaining thereunto , should be carried on without many grand errours and mistakes committed therein ; and the righteousness of the best men will not spread so broad without shrinking , stretch so long without tyring , apply it self so exactly to each circumstance without some swerving therein . Especially when all the faults of the inferior officers employed under him , are chargeable on the righteous mans account , the matter of whose cause may justly perish , by Gods just anger on the unjust managery thereof . Yea God , without the least blemish to his Justice , may suffer the righteous temporally to perish in his righteousness , because in the midst of their sufferings his mercy supports them with the inward comfort of a clear conscience . In the time of persecution , a woman being big with child , was imprisoned and condemned to die , which the night before her execution , was ( I cannot say brought to bed ) delivered of a child , when her pain ( wanting the help of a midwife ) must be presumed exceeding great ; The Jailor hearing her cry out in her pangs : If you cry ( said he ) to day , I will make you shreek worse to morrow , when you are to be burnt at a stake . The woman replied ; Not so , to morrow my pain will be abated : for to day I suffer as an offender , for the punishment justly imposed by God on our sex , for our disobedience and breach of his law ; but to morrow I shall die for the testimony of the truth , in the defence of Gods glory and his true Religion . Thus it is strange to see , what alacrity a good cause insuseth into arighteous man , deriving comfort into his heart by insensible conveyances , so that he imbraceth even death in self with a smiling countenance , seeding his soul on the continual feast of a clear conscience . Besides this , it clears divine Justice , and comforts the righteous man perishing temporally in his righteousness , that his cause shall be heard over again , and rejudged in another world . If one conceive himself wronged in the Hundred , or any inferiour Court , he may by a cretiorari , or an accedas ad curiam , remove it to the Kings Bench or Common Pleas , as he is advised best for his own advantage . If he apprehendeth himself injured in these Courts , he may with a Writ of Errour remove it , to have it argued by all the Judges , in the Exchequer chamber . If here also he conceiveth himself to find no justice , he may with an Injunction , out of the Chancery stop their proceedings . But if in the Chancery he reputeth himself agrieved , he may thence appeal to the God of heaven and earth , who in another world , will vindicate his right , and severely punish such as have wilfully offered wrong unto him . And so much to assert Gods justice in suffering the righteous man to perish in his righteousness . Now on the other side , God may without any prejudice to his justice , suffer wicked men for a time to thrive in this world , and not suddenly surprise them with punishment , so giving them a space to repent , if they would but make use thereof . Indeed David saith , Evil shall hunt the violent man to overthrow him ; But God is a fair hunter ; he might in the rigour of his justice knock wicked men down as he finds them sitting in their forms : But God will give them fair law , they shall for a time run ; yea sport themselves before his judgements , ere they are pleased to overtake them . Know also , to the farther clearing of his justice , that wicked men , notwithstanding their thriving in badness for a time , are partly punished in this world , with a constant corrosive of a guilty conscience , which they carry about them . The Probationer-Disciple said to our Saviour , Master , I will follow thee whithersoever thou goest ; what is promised by him , is preformed by a guilty conscience , that Squire of the body , alwayes officious to attend a malefactour . Fast , and I will follow thee , and thy empty body shall not be so full of wind , as thy mind of dismal apprehensions : feast , and I will follow thee ; and as the hand on the wall , bring in the sad reckoning , for thy large bill of fare : stay at home , and I will follow thee ; or else meet thee in the way with my naked sword , as the Angel did Balaam : Wake , and I will follow thee : sleep , and I will follow thee , and affright thee with hideous fancies , and terrible dreams , as I did King Richard the third , the night before his death . I have read of one , who undertook in few dayes to make a fat sheep lean ; and yet was to allow him a daily and large provision of meat , soft and easie lodging , with security from all danger , that nothing should hurt him . This he effected , by putting him into an Iron-grate , and placing a ravenous wolf hard by in another , alwayes howling , fighting , scenting , scratching at the poor sheep ; which affrighted with this sad sound , and worse sight , had little joy to eat , less to sleep ; whereby his flesh was suddenly abated . But wicked men have the terrors of an affrighted conscience constantly , not onely barking at them , but biting of them ; which dissweetens their most delicious mirth , with the sad consideration of the sins they have committed , and punishment they must undergo , when in another world they shall be called to account . This thought alone makes their souls lean , how fat soever their bodies may appear . And as sores and wounds commonly smart , ake , and throb most , the nearer it is to night ; so the anguish and torture of a guilty conscience increaseth , the neerer men apprehend themselves to the day of their death . Now not onely wicked men , but even the children of God , because of the corruption of their hearts , too often make bad uses to themselves , of the righteous mans perishing in his righteousness . These may be divided into three ranks : 1. Such as fret at Gods proceedings herein . 2. Such as droop under Gods proceedings herein . 3. Such as argue with Gods proceedings herein . The first are the Fretters : for if the perishing of the righteous cometh to the serious observation of a high-spirited man , one of a stout and valiant heart , he will scarce brook it without some anger and indignation , fuming and chasing thereat . Thus David , we know , was a man of valour , of a martial and warlike spirit , and he confesseth of himself , that , beholding the prosperity of the wicked , his heart was grieved , and he was pricked in his reins ; Nor was it meer grief possessed him , but a mixture of much impatience , as appears by that counsel which in like case , in one Psalm , he gave himself three several times , Fret not thy self because of evil doers ; and again , fret not thy self because of him who porspereth in his way ; and the third time , fret not thy self in any wise . Our Saviour observeth , that there are a sturdy kind of Devils , that will not be cast out , save by fasting and prayer . But this humour of fretting and repining at Gods proceedings herein , which he understood not , could not be ejected out of David , but by prayer no doubt , and that very solemnly ; not at home , but in Gods temple , When I thought to know all this ; it was too painful for me , until I went into the Sanctuary of God , there understood I their end . O let them of high spirits and stout hearts not lavish their valour , and mis-spend their courage , to chase and fume at such accidents , venting good spirits the wrong way ; but rather reserve their magnanimous resolutions for better services , and ( besides their private devotions ) address themselves with David , to Gods publike worship in his house , who in his due time will unriddle unto them the equity of his proceedings . But if men be of low and mean spirits , pusillanimousand heartless natures , and if these narrow souls in them meet with melancholly and heavy tempers , such fall a drooping , yea despairing at the perishing of the righteous ; they give all over for lost , concluding there is no hope ; they rather languish then live , walking up and down disconsolate with soft paces , sad looks , and sorrowful hearts : all their children they are ready to call and christen Ichobods , the glory is departed from Israel , being affected like the Citizens of Jerusalem , besieged by Sennacherib , their hearts are like the trees of the wood , moved with the wind . But let such droopers know , that herein they offend God , and wrong themselves ; and let them gird up their loyns , and tie up their spirits , at the serious consideration that God in due time , will raise them out of the dust , maintain his own cause , and confound his enemies . The third sort of people , are the Arguers or Disputers , who being of a middle temper , neither haughty nor stomackful , neither low nor dejected , and withal being good men , embrace a middle course , neither to fret nor dispute , but calmly to reason out the matter with God himself . Of this later sort , was the Prophet Jeremiah , who thus addresseth himself unto the Lord : Righteous art thou , O Lord , when I plead with thee ; yet let me talk with thee of thy judgments : Wherefore doth the way of the wicked prosper ? wherefore are they happy that deal very treacherously ? The good man could not conceive Gods proceedings : and although he kept to the conclusion , Righteous are thou , O Lord , yet his heart was hot within him , and he would fain be exchanging an argument with God , that all was not right , according to his humane capacity . Job also was one of these Arguers in the agony of his passion , Oh that one might plead for a man with God , as a man pleadeth for his neighbour . But let flesh and blood take heed of entring the lists by way of challenge with God himself . If the synagogue of the Libertines , and Cyrenians , and Alexandrians , and of them of Silicia , and of Asia , disputing with Stephen , were not able to resist the wisdome and the spirit by which he spake ; much less can frail flesh hope to make good a bad cause , by way of opposition against God , the best and wisest answerer . Remember the Apostles question , Where is the disputer ? But if we should be so bold , in humility , to examine Gods proceedings , let us take heed lest whilest we dispute with God , Satan insensibly prompts us such reasons as are seemingly unanswerable in our apprehensions , so that instead of being too hard for God ( which is impossible ) men become too hard for themselves , raising such spirits which they cannot quell , and starting such doubts which they cannot satisfie . Wherefore let not our ignorance be counted Gods injustice , let not the dimness of our eyes be esteemed the durtiness of his actions , being all purity and cleanness in themselves : Let us , if beaten from our out-works , make a safe retreat to this impregnable castle , Jeremiah his conclusion , Righteous art thou O Lord , &c. Come we now to the good Uses that the godly ought to make of a righteous mans perishing in his righteousness . And first , when he finds such a one in a swoun , he ought with all speed to bring him a cordial , and with the good Samaritane , to pour Oil and Wine into his wounds , endeavouring his recovery to his utmost power , whilest there is any hope thereof . I must confess it is only Gods prerogative , according to the greatness of his power , to preserve those that are appointed to die . However , it is also the boundant duty of all pious people , in their several distances and degrees , to improve their utmost for the preservation of dying innocency , from the cruelty of such as would murder it . But if it be impossible to save it from death , so that it doth expire , notwithstanding all their care to the contrary ; they must then turn lamenters at the funerals thereof . And if the iniquity of the times will not safely afford them to be open , they must be close Mourners at so sorrowful an accident . O let the most cunning Chyrurgeons not begrutch their skill to unbowel , the richest Merchants not think much of their choisest spices to embalm , the most exquisite Joyner make the coffin , most reverend Divine , the Funeral Sermon , the most accurate Marbler erect the Monument , and most renowned Poet invent the Epitaph , to be inscribed on the tomb of Perishing Righteousness . Whilest all others , well-wishers to goodness in their several places , contribute to their sorrow at the solemn Obsequies thereof ; yea as in the case of Josiah his death , let their be an Anniversary of Mourning kept in remembrance thereof . However , let them not mourn like men without hope , but let them behave themselves at the interment of his righteousness , as confident of the resurrection thereof , which God in his due time shall raise out of the ashes : It is sown in weakness , it shall be raised in power ; it is sown in disgrace , it shall be raised in glory . Lastly , the temporal perishing of the righteous man in this world , minds us of the necessity of the day of Judgment , and ought to edge and quicken our prayers , that God would shortly accomplish the number of his elect , consummate this miserable world , put a period to the dark night of his proceedings , that so that day , that welcome day , may begin to dawn , which is tearmed by the Apostle , The day of the revelation of the righteous judgment of God. Five things there are ( besides many others ) in the primitive part of Gods justice , which are very hard for men to conceive . First , How the sin of Adam , to which we did never personally consent , can justly be imputed to us his posterity . Secondly , How infants , who never committed actual sin , are subject to death ; and which is more , to damnation it self ? Thirdly , How God can actually harden the hearts of some , as he did Pharaohs , and yet not be in the least degree accessary to sin , and the author thereof . Fourthly , How the Americans can justly be condemned , to whom the sound of the Gospel was never trumpetted forth , and they by their invincible ignorance uncapable of Gods will in his word ? Lastly , How God , as it in the Text , can suffer righteous men to perish in their righteousness , and wicked men to flowrish in their iniquity ? In all these , a thin vail may seem to hang before them , so that we have not a full and free view of the reasons of Gods proceedings herein ; yet so , as that under and thorow this vail , we discover enough in modesty and sobriety to satisfie our selves , though ( perchange unable to utter what in part we apprehend ) we cannot effectually remove all the scruples which the pious , nor all the cavils which the profane man brings against us . But at the day of judgment , at the revelation of the righteous judgment of God , this vail shall be turned back , or rather totally taken away , so that all shall plainly and perspicuously perceive the justice of Gods dealing in the cases aforesaid . Not that then or there , any new essential addition or accession shall accrue to Gods justice , to mend or make up , any former desault or defect therein ; but his proceedings ( which before wanted not clearness in themselves , but clearing to our eyes ) shall then be pronounced , declared , and adjudged just , in the presence of Devils , men and Angels ; so that ignorance shall not doubt , nor impudence dare to deny the truth thereof . But before we take our final farewel of the words in our Text , know they are also capable of another sence , I have seen the righteous man perish in his righteousness ; that is , I have seen a good man , continuing in goodness , and snatched away in the prime of his years , whilest wicked men , persisting in their profaness , have prolonged their lives to the utmost possibility of nature . I confess Saint Paul will in no case allow the word perishing , to be applied to the death of the Godly , but startles at the expression , as containing some Pagan impiety therein , pointing at it , as an Atheistical position : Then they also which are faln asleep in Christ , are perished . However , in a qualified sence , ( not for a total extinction , but temporal suspension of them in this world ) the Prophet pronounceth it of a just mans death , The righteous perish , and no man layeth it to his heart ; Yet , as if suspecting some ill use might be made of that term perishing , in the next words he mollifieth the harshness thereof , and ( who best might ) expounds his own meaning : The righteous man is taken away from the evil to come . Indeed , when a just man dyeth , with Abraham , in a good old age , he is not properly said to be taken away , but , in Scripture-Phrase , to tarry till God comes . Thus when Peter was very inquisitive to know how John should be disposed of , Christ answered him , If I will that he tarry till I come , what is that to thee ? John , of all the Jury of the Apostles , dyed in his bed , a thorow old man , of temper and temperance , of a strong and healthful natural constitution , moderate in diet , passions and recreations , ( Ahijah and Josiah may be instances ) are cut off by an untimely death ; such are properly said to be taken away . Now even such men , God ( not only without the least stain to his Justice , but in great manifestation of his mercy ) may cause to perish ; or if that be too harsh a tearm , may take them away from the evil to come : And that in three several acceptions . First to keep him from that evil of sin which God in his wisdom foresees the good man would commit , if living longer , and left to those manifold temptations which future times ( growing daily worse and worse ) would present to , and press on him . True it is , God could by his restraining and effectual Grace keep him , though surviving in sinful times , from being polluted therewith : but being a free Agent , he will vary the ways of his working , sometimes keeping men in the hour of temptation , sometimes from the hour of temptation . The later he doth , sometimes by keeping the hour from coming to them , or rather , from coming to the hour ; making them to fall short thereof , and preventing their approach thereunto , by taking them away in a speedy death . Thus mothers and Nurses suspecting their children would too much play the wantons , disgrace them , and wrong themselves ; when much company is expected at their houses , haste them to bed betimes , even before their ordinary hour . Secondly , From the evil of sin which other men would commit , and he beheld , to the great grief and anguish of his heart , Lot-like : for that righteous man dwelling among them , in seeing and hearing , vexed his righteous soul from day to day , with their unlawful deeds . Manifold Uses might be made of the Just mans thus perishing in his righteousness . First , men ought to be affected with true sorrow : yet the Prophet saith , The righteous perisheth , and no man layeth it to his heart . Surely his wife or children will ( or else the more unworthy ) haply he hath none when dying . His kindred will , except ( which is impossible ) with Melchisedech , he be without father , without mother , without descent . His friends will , though rather the rich than the righteous have friends whilest living , and leave them when dying . But to satisfie all objections at once . By none , are meant very few , inconsiderable in respect of those multitudes that pass the righteous mans death unrespected . Parallel to that place in the Proverbs , None that go to her return again , neither take they hold of the path of life . Not that adultery is the sin against the holy Ghost , unpardonable ; but vestigia pauca retrorsum . Be thou , by an holy Riddle , One among that None ; I mean a mourner in Sion for the righteous mans death , amongst these very few , who lay it to their hearts . Secondly , Men from hence are seriously to recollect and apply to themselves the doctrine of their mortallities , when thee see the righteous man perish in his righteousness . There is a bird peculiar to Ireland , called the Cock of the Wood , remarkable for the fine flesh and folly thereof : All the difficulty to kill them , is to find them out , otherwise a mean marksman may easily kill them . They flie in woods in flocks , and if one of them be shot , the rest remove not but to the next bow or tree at the furthest , & there stand staring at the shooter , till the whole covy be destroyed . As foolish as the bird is , it is wise enough to be the embleme of the wisest men in point of mortallity . Death sweeps away one , and one , and one , and the rest remain no whit moved at , or minding of it , till at last a whole generation is consumed . It fareth with the most mens lives , as with the sand in this hypocritical hour-glass : behold it in outward appearance , and it seemeth far more then it is , because rising upon the sides , whilest the sand is empty and hollow in the midst thereof ; so that when it sinks down in and instant , a quarter of an hour is gone in a moment . Thus many men are mistaken in their own account , reckoning upon three-score and ten years , the age of a man , because their bodies appear outwardly strong and lusty . Alas ! their health may be hollow , there may be some inward infirmity and imperfection unknown unto them , so that death may surprise them on a sudden . Thirdly , They are to take notice of Gods anger , with that place from which the righteous man is taken away . Solomon , speaking of the death of an ordinary man , saith , The living will lay it to heart : But when a righteous man is taken away , the living ought to lay it to the very Heart of their hearts , especially if he be a Magistrate or Minister of eminent note . When the eye-strings break , the heart-strings hold not out long after : and when the seers are taken away , it is a sad symptome of a languishing Church or Common-wealth . Lastly , Men ought to imitate the vertuous examples of such as are dead . The cloud and pillar at the Red-sea , was bright toward the Israelites , to guide and direct them with the light thereof : but the reverse or back part thereof , was dark toward the Egyptians . In the best men there is such a mixture of light and darkness , who with their vertues have may fanlts , failings and infirmities . Well let the Egyptian walk by his dark side , follow his faults , whilest the Israel of God , all pious people , endeavour to imitate his virtues , directed in their conversations , by the lustre of his godly examples . That so as Herod hearing of the same of Christ , conceived that John Baptist was risen again from the dead : so let us labour that our vertuous lives may give just cause for others to conceive , that those righteous men which have perished in their righteousness , those champions of Christianity , and worthy Heroes of holiness long since deceased , are revived again , and have in us a miraculous resurrection . THE RIGHTEOUS MANS SERVICE TO HIS GENERATION . SERMON LII . ACTS . 13.36 . For David after he had served his own generation after the will of God , fell asleep , &c. IN this Chapter Saint Paul doth demonstrate the Resurrection of our blessed Saviour by three several places of Scripture , foretold and now fulfilled . The Law saith , in the mouth of two or three witnesses the truth shall be established . Two may , Three must do the d●…ed ; Two make full measure , Three make measure pressed down and running over . And such doth the Apostle give us in the proof of this point . The first place he citeth Psalm 2.7 . Thou art my son , this day have I begotten thee : The second , Isaiah 55.3 . I will give you the sure mercies of David : The last , Psalm 16.11 . Thou shalt not suffer thy holy one to see corruption . It is observable , That the same Text , Acts 2.31 . is also alledged , expounded , applyed and pressed by Saint Paul to prove the Resurrection of Christs body uncorrupted . See here the holy Harmony betwixt the two Apostles . Though Peter and Paul had a short and sharp contest at Antioch , Galat. 2.11 . where Paul withstood him to his face ; yet here their hearts , and hands , and tongues , meet lovingly together in the improving of the same portion of Scripture : Both of them shew first negatively , how it could not litterally be meant of David , ( whose body was corrupted and his Sepulchre remained amongst them unto that day ) and therefore positively must be meant mystically and prophetically of Christ . Now as I am charitably confident that all who hear me this day , are satisfied and assured herein , That our Saviours body saw no corruption , so give me leave to be jealous over you with a godly jealousie , for fear some mistake the cause of this his incorruptibility , and bottome it on a false foundation . Some perchance may impute it to the shortness of the time he lay in his grave , being but a day and two pieces of a day , numero rotundo , though currente stilo they commonly be called and counted three dayes . These do ponere non causam pro causa ; for the time was long enough in that hot Countrey , to cause putrefaction , considering that our Saviours body was much bruised and broken with the whips , nails , and spears , ( besides the effusion of much blood ) which would the sooner have invited corruption . Others perchance put the untaintedness of his body upon the account of the great quantity of Myrrh and Aloes ( about an hundred pound weight ) and other precious spices , wherewith Joseph and Nicodemus , John 19.39 . imbalmed it . This also is an unfound opinion ; for all the spices of Arabia cannot secure a corpse from putrifying , though they may preserve it that such putrifaction shall not be noysome to others in the ill savour thereof , not keeping it from corrupting , but from offending . The true reason is this : Though Christs soul was parted from his body , ( and where disposed of , God only knows , during his remainder in the grave ) yet the union with the Deity was never dissolved , which priviledged his corpse from corruption . So that had it been possible ( which was impossible , as is inconsistant with Gods promise and pleasure ) for his corpse to have lien in the grave till this instant , they had been perpetuated in an intire estate , whilst it is true of David as it is in the Text , after he had served his own generation by the will of God , he fell on sleep , and was laid unto his Fathers , and saw corruption . Observe in the words four principal parts ; 1. What a generation is . 2. What it is to serve ones generation . 3. How David served his own generation . 4. How we after his example are to serve ours . Of these in order , and first we will consider what a generation is . A generation is a company of men and women , born , living and dying , much about the same time : I say , much about the same time ; for seven years , under or over , sooner or later , breaketh no squares herein , but that the said persons are reducible to the same generation . Thus , Mat. 1.17 . All the generations from Abraham to David , are fourteen generations : and from David , until the carrying away into Babylon , are fourteen generations : and from the carrying away into Babylon , unto Christ , are fourteen Generations : Now all generations are not of equal extent ; so admirable the Longevity of those before the Flood , compared to our short lives , since God for our sins hath contracted the cloth of our life to threescore & ten years , and all is but a course List , which is more then that measure , Psalm 90.10 . And if by reason of strength they be fourscore years , yet is their strength , labour and sorrow , for it is soon cut off , and we●…ie away . It is remarkable , that Three Generations are alwayes at the same time on foot in the world ; namely , 1. The Generation rising . 2. The Generation shining . 3. The Generation setting . For should God clear the earth of all men at once , mankind could not be recruted but by miracle ; besides , neither humane Arts nor Sciences ; nor could the Scripture handsomly be handed and delivered from one generation to another . God therefore of his goodness doth so order it , that rather then any empty Interval should happen betwixt them , one Generation should fold and lap over another . These three degrees were most visibly conspicuous in the Levites , which till five and twenty years of age , were learning Levites , thence till fifty , acting Levites , as being then in the strength of their age ) imployed in the portage of the Tabernacle , and after fifty , had a Writ of ease from bodily labour , though they may be presumed to be busied in the teaching of others . Pass we now to explain what it is to serve our Generation . To serve it , is to discharge our consciences according to Gods will in his word , to our superiours , equals , inferiours , all persons to whom we stand related in our generation . And the more eminent the person is in Church and State , the more are his references multiplyed , and the more publick and ponderous the service is which he is to perform . Nor must it be forgotten , that David was a King , in which respect it was proper for him to rule and command his own Generation ; and yet it is said , he served the same . Princes are not priviledged by their greatness , only to tyrannize over others , but are accountable to God , how well they discharge their duty to all such to whom they are respected . Proceed we to see how David served his generation , which he did in an eight-fold capacity . First , as a dutiful son to his Father and Mother , 1 Sam. 22.3 . And David went thence to Nizpeh of Moab , and he said unto the King of Moab , Let my Father and Mother , I pray thee come forth , and be with you , till I know what God will do for me . And be brought them before the King of Moab , and they dwelt with him all the while that David was in the hold . The case was thus , David foresaw that the tempest of Sauls fury would fall full heavy on his Fathers family ; he foresaw also that though he himself might be alwayes on the wing , hunted from place to place as a Partridge on the Mountain , yet his aged Parents could not keep pace with his suddain , uncertain , unseasonable , late and long removeance , and therefore as a dutiful son , he provided for them a private place of peaceable repose . Secondly , he served his generation as a very loving Brother , witness the dangerous visit ( whith at his Fathers command ) he gave his Brethren in the Camp , ( when Goliah was in the field ) victualling them with all necessary provision , on the same token that he received nothing for his pains save a jeer from Eliab his eldest brother . 1 Sam. 17.28 . Why camest thou down hither ? and with whom hast thou left those few sheep in the wilderness ? I know thy pride and the naughtiness of thine heart ; for thou art come down , that thou mightest see the battle . Thirdly , he served his ganeration as a kind and carefull Husband . I will not excuse his Polygamy , having many wives at once , nor dare I flatly condemn it , God conniving thereat in the antient Patriarches . However David cannot be charged with want of love amongst his store of wives . Once I confess he made a tart and sharp return to Miehal , 2 Sam. 6.21 . mocking him for dancing before the Ark. But was there not a cause , when through the sides of David she struck at all true devotion ? and smartness on such occasion is zeal , and no trespass against Marital affection . Fourthly , he served his generation as a tender Father indeed ; he faulty , it was in the excess , being over-indulgent to Absolom and Adoniah , whom he never took to task nor called to account , ( 1 Kings . 1.6 . ) Why have you done so ? ( and seeing he would not use the rod on them , God therefore used them as a rod on him ) such cockerings we confess is a catching disease amongst us parents ; but to give David his due , for the main , he behaved himself no doubt as a discreet and tender Father to his numerous issue . Fifthly , he was a fast and faithful Friend ; witness the exchange of hearts as well as cloathes , which passed betwixt him and Jonathan : yea David made a tripartite expression of his affection . 1. He loved Jonathan in his life . 2. Lamented him at , 3. Shewed mercy to him , after his death , 2 Sam. 6.3 . in restoring Nephiboseth to all his lands , and making him Fellow-Commoner at his own Table ; So that we may truly say and justifie the expression , There was two men , Jonathan and David ; and it will be made good by the Rules of Amity , if any question the phrase in the Rule of Grammer . Sixthly , he was a loyal Subject , whereof he gave two signal testimonies , like to find more to admire then to imitate them amongst posterity , if any should chance to be estated in his condition with the same advantage : For being Reversion'd to the Crown , he twice had an opportunity ( if so pleased ) to put himself into the present possession thereof . Once when he had Saul in the Cave , 1 Sam. 24.5 . and his heart smote him for being over-bold with Gods annointed , though he did but cut off a skirt of his Garment . Again , 1 Sam. 26.12 . When he found Saul a sleeping , and ( if so disposed ) might have left him a sleeping , till the sound of the last Trumpet should summon him to awake . A surly General walking the Round , and finding one of his Centinels asleep , nailed him with his spear to the earth , and excused his act with this jest , ( whether witty or cruel , let others judge ) Dormientem inveni , Dormientem reliqui ; Sleeping I found him , and sleeping I left him . David might have done the like , especially seeing Abisha ( not to say Providence ) impelled him thereunto , but would not ( as having a principle of piety within him , which remonstrated against such proceedings . ) Seventhly , he was a prudent Soveraign both in peace and war , in Court and Camp , for the space of full forty years , going in and out before the people of Israel , whom he ruled prudently with all his might . I confess his son Absolom taxed him with neglect of the affairs of State , 2 Sam. 15.3 . that no man was deputed by him to hear the causes and redress the grievances of his oppressed subjects . But what saith our plain proverb , Ill will never speaks well . And therefore I listen to Absoloms words as to a loud Libell ; and we should be no less injurious to our own judgements then to Davids innocence , in giving credit to a proud ambitions son , against an holy and humble Father . Eightly and lastly , David served his generation as a gracious Saint ; this was the Diamond of the Ring , and I have kept the best wine for the last , to close and conclude Davids character therewith . He is termed in this Chapter , ver . 22. a man after Gods own heart , being the best transcript or copy of the best Original . Objection . But you wittingly , and willingly , and wilfully , will some say , have suppressed and concealed a necessary truth , because tending to Davids disparagement . Saint Paul saith , Titus 3.3 . that some men serve divers lusts and pleasures , and so did David himself . He did not serve his generation , but his own wicked wantonness , when he imbroydered his Adultery with Bathsheba , with the Murder of Uriah . Answer . O not a word , not a syllable , not a letter , not a tittle hereof . God hath forgotten it , why should man remember it ? God hath cast it behind his back , why should we cast it in the teeth of Davids memory ? let us never mention it to his disgrace , but for our own direction ; Partly to teach us not to trust in our selves , lest we fall into sin ; partly to comfort us , that after sin committed , pardon is obtainable on our unfeigned repentance . Yea this is a very comfortable consideration , That though there be many faults , failings and defects in our performances , yet if there be sincerity ( Gospel perfection ) therein , if our hearts be set to seek the Lord God of our Fathers , God will be mercifull unto us , though we be not purified according to the purification of the Sanctuary . Thus Lot ( not withstanding the soul fact of Incest committed by him ) is called a righteous man , 2 Pet. 2.8 . Men opprobriously taint and term people by the obliquity of one irregular act , which with uncharitable tongues is enough to ecclipse , yea extinguish the credit of all other graces in him ; but God doth Denominate and Epithite persons from the rectitude of the general habit of their lives ; yea , by him such shall be reputed , accepted , received to serve our generation . To conclude the point , he was a witty man who first taught stones to speak by engraving of Epitaphs upon them : But he was a wicked man who first taught stones to lie , abusing posterity with notorious untruths in flattering Inscriptions on many Monuments ; but I call malice it self to witness , whether the ensuing Epitaph might not with modest truth being raved on Davids Sepulchre ; Here lieth interred the Corpse of him who when living , was a dutiful Son , a loving Brother , a kind Husband , a tender Father , a faithfull Friend , a loyall Subject , a provident Soveraign , a gracious Saint ; in a word , one who served his own Generation after the will of God. But should I stop here , I should not do right to Davids deserts . Be it known , that besides the serving his own Generation , David did and doth serve all Generations in the world as long as time shall last , as being the instrumental Author of the Psalms . Far be it from me to make odious comparisons between either persons or things that are eminent , or to set difference betwixt Gods Word ( as once the Disciples fell out amongst themselves which should be the greatest ) which is the most heavenly part thereof ; but surely the Psalms are inferiour to no part of the Old Testament . The Rabins have a fond conceit , that Manna did relish in the mouths of men as the Eaters thereof did fancy to themselves , having the Gust of flesh , fish or fowl , roast , boyl'd , or bak'd , as the eater thereof did wish or desire : I call this a fond conceit , as contrary to an express in Scripture , Exod. 16.31 . wherein the taste thereof is confined to wafers made with honey . But this I will boldly say and maintain , that the Psalms of David shall relish to an hungry soul , as he shall ( not out of humour and causeless fancy , but ) judiciously desire it . Wouldst thou have it taste bitter ? it shall taste bitter and reprove thee ; taste sweet ? it shall taste sweet and comfort thee ; taste betwixt both , bitter-sweet ? it shall bitter-sweet counsel and advise thee . Proceed we now to application : It serveth to confute three forts of people ; First , the covetous , who are so far from serving their Generation , that they will scarce serve themselves , and allow necessaries for their own comfortable subsistance . Secondly , the voluptuous man , who only serveth himself and is good to no other . These instead of saying , Let us fast and pray ; say , Let us eat and drink for to morrow we shall die . Thirdly the superstitious man , who immureth himself in a Cloyster , crying his life up for an high piece of holiness , burying both his parts and person therein . Surely the Church and State he liveth in , may justly commence a suit , and have an action of debt against him , for not repaying them proportionably to his abilities , who by his laziness will not serve his Generation . Others there are , who are so far from serving their Generation , That they disserve it , and do much mischief thereunto , either by their bad writings or vicious examples . Bad writings , either scurrilous against modesty , or scandalous against charity , or blasphemous against piety , as either in maintaining erroneous opinions , or defending vicious practises ; such black broods are bad whilest in their nests , concealed in the studies of their Authors , but well worse when fledg'd and flown abroad into the world , so that it is not in the power of the Hen to clock in her own Chickens again , and recall what they have composed . Secondly , they are not only unprofitable , but destructive servants to posterity , who leave the Copies of bad examples behind them , so that they know not when they have done sinning ; yea it is to be seared , that whilst their souls are suffering in a woful place , they still may be sinning here on earth . If it be true what Symmachus faith , Author est bonorum sequentium qui bonum relinquit exemplum ; By the same proportion , he that liveth an ill Precedent , is the Father and Founder of all the evil which may insue thereupon ; like Jeroboam seldom mentioned in Scripture but with his train sweeping after him , the son of Nebat which made Israel to sin . God grant that when we die , our sins may be buried in our Graves , or rather ( which is a more Christian expression , and more conformable to the proportion of Faith ) that before we die , our sins may be buried in Christs grave , pardoned and forgiven unto us , especially that we leave not behind us ill examples for the poysoning and perverting of such as shall survive us . For as it is said of Abel , Heb. 11.4 . He being dead yet speaketh : so it is sadly true of many who are dead and rotten , that they still lye , curse , swear , here on earth , occasioning the same in others by their wicked patterns and practises they have left behind them . Objection . But some will plead themselves priviledged and exempted from serving their Generation , because of the badness thereof . David ( say they ) had some comfort in , and credit by serving his Generation , having for his Time-fellows so many Worthies in all professions . Worthy Priests , Abimelech , Abiathar , Zadock ; worthy Captains , Joab , Abishar , Benaiah , the son of Jehojedah ; worthy Statesmen , Husha , Adoniram ; worthy Prophets , Nathan , Gad , &c. Whereas I live in such a Generation , that all the bad Epethites in the old and new Testament may truly be applyed thereunto . A stubborn generation , a froward generation , Psal . 78.8 . A rebellious generation , a generation that set not their heart aright , and whose Spirit is not stedfast with God. A generation of vipers , Mat. 3.7 . A faithless generation , Mat. 17.17 . Whether you take it in Divinity for lack of belief towards God , or in morality for want of truth and trust towards man ; and who can find in his heart to serve so wicked a generation ? Some will say , ( further to improve this Objection ) O that I had been born some years after the persecution in the Reign of Queen Mary , that so my threescore and ten years , the age of man , might have run parallel with the prosperous times of Queen Elizabeth , King James , and King Charles , and have determined and expired some years before the beginning of our late civil wars : Had my nativity been fixed in that peaceable position , O then I would willingly , and readily , and chearfully , and joyfully , and thankfully have served my own generation ; whereas now I have no list , and less comfort to do it , being condemned to live in so wicked an age , made up of the dregs of time , the badness whereof is more dangerous then difficult to describe , and may with more safety be confest by the hearers , then exprest by the Preacher in his place . Answ . I have three things to return in answer hereunto . First , grant the Objector speaketh very much of truth herein , yet if the times be so bad as he complaineth , their badness will serve for a toyl to set off his goodness , and render it the more conspicuous , making him , Phil. 2.15 . to shine the brighter , as a light in the World , in the midst of a crooked and perverse Nation . Alas , thy little faith would have made no show , hadst thou lived in the age of Abraham ; thy Patience would have seemed but a dwarf to the Gyant patience of Job , hadst thou been his contemporary ; thy meekness had appeared as nothing , if measured with the meekness of Moses , had you been partners in the same generation . Whereas now a little Faith , Patience , Meekness , and so of other graces , will make a very good presence in the publick , if the Age thou livest in be so bad as thou dost complain , and others perchance do believe . Secondly , I suspect this to be nothing else but a device of thy deceitful heart , thereby to cozen thine own self . The Objection speaks the state of thy soul to be much like the temper of the Scribes and Pharisees , Mat. 23.30 . If we ( say they ) had been in the dayes of our Fathers , we would not have been partaker with the blood of the Prophets . Yet these pretended pittiful persons were indeed more cruel then their Ancestors . Their Fathers killed the Men , they the Master ; their Fathers the Servant , they the Son ; their Fathers murdered the Prophets of God , they the God of those Prophets , so far forth as he was murderable in his humane nature ; and it is vehemently to be suspected , that if thou beest bad now , thou wouldst not have been good , had the time of thy Nativity answered thine own desire . It is a shrewd presumption , that he who behaved himself as a Woolf in his own generation , would not have been a Lamb in what Age soever he had lived . Lastly , Beggars must be no choosers ; thou art not to serve the generation before thee , nor the generation after thee , nor any other of thy own election , but thy own generation , wherein Divine Providence hath been pleased to place thee , Saint Paul saith , Ephesians 5.22 . Wives submit your selves unto your own Husbands . Some will say , had I such an one to my Husband , I could willingly obey him , he is of so meek , mild and sweet a disposition , but mine is of so morose and froward a nature , it goes against my nature to be dutiful unto him . However , though she hath not the same comfort , she hath the same cause of submission , obliging in conscience to Gods command ; husbands must love their own wives , wives obey their own husbands ; husbands and wives with David , must serve their own generation . But now that my sword may cut on both sides , as hitherto we have confuted such who are faulty in their defect , and will not serve their generation ; so others offend in the excess , not being only servants , but slaves and vassals to the age they live in , prostituting their consciences to do any thing ( how unjust soever ) to be a Favourite to the Times : Surely a cautious concealment is lawful , and wary silence is commendable in perilous times . Amos 5.13 . It is an evil time , therefore the wise shall hold their peace . And I confess that a prudential compliance in Religion in things indifferent , is justifiable , as also in all civil concernments , wherein the conscience is not violated : but wherein the will of the times crosseth the will of God , our Indentures are cancelled from serving them , and God only is to be obeyed . There is some difference in reading the precept , Rom. 12.11 . occasioned from the similitude of the words in the original , ( though utterly unlike in our English tongue ) some reading it serving the Lord , others serving the time . I will not dispute which in the Greek is the truer Copie , but do observe that Davids precedent in my Text , is a perfect expedient , to demonstrate that both Lections may and ought to be reconciled in our practise : He served his generation , there is serving the times ; but what followeth ? by the will of God , there is serving the Lord ; this by him was , by us must be performed . Saint Stephen , Acts 7.2 . began his Sermon to the people with these words , Men , Brethren , and Fathers ; which words I thus expound and apply . By Men , he meant young folk , which had attained to the strength and stature of men , and were much younger then himself . By Brethren , those of his own standing and seniority in the world ( probably forty years old or thereabouts ) and therefore he saluted such with a familiar Appellation as a badge of equallity . Thirdly Fathers , being aged people , more ancient then himself , as appeareth by his term of respect addressed to persons distanced above him . This distinction will serve me , first perfectly to comprise , then methodically to distinguish all my Auditors in this Congregation . I begin with you men , which are of the Generation rising , it being bootless for me to address my self to children not arrived at their understanding , concerning whom I turn my preaching to them into praying for them , and wish them good success in the name of the Lord. It is your bounden duty to omit no opportunity to inform your selves both in Learning and Religion , from those that living with you are of more age and experience , and demean your selves unto them with all reverence and respect . O let them go fairly their own pace and path to their graves . Do not thrust them into the pit with your preposterous wishes . Filius ante diem , O when will he die and his name perish ! rather endeavour to prolong the dayes of your Parents by your dutiful deportment unto them , stay but a while , and they will willingly resign their room unto you , in earnest whereof those superannated Bazzilbaes do contentedly surrender the lawful pleasures of this life , 2 Sam. 20.37 . to you their Chimchams , their sons and successors , to be by you with sobriety and moderation peaceably possessed , and comfortably enjoyed . You Brethren , who are pew-fellows in the same Age with my self , who are past our vertical point , and are now entred into the Autumn of our life , give me leave to bespeak you with becoming boldness , familiarity beseeming those of the same form together ; there is a new Generation come upon , let us therefore think of going off the Stage , endeavouring so to Act our parts , that we may come off , not so much with applause from man , as approbation from God. If we live long , we shall be lookt upon as the barren fig-tree that combereth the ground ; we must make room for succession , as our fathers have done for us . And set this be our greatest care , to derive and deliver Religion in all the foundamentals thereof , in as good a plight and condition to our sons , as we received it from our Fathers . O let us leave Gods house as tenantable as we found it , let it not be said , that we willingly let the fair Fabrick of Faith and good life to run to ruine in our , so that the next Age may justly sue us for Dilapidations . When our Saviour said unto his Disciples , Mat. 26.21 . Verily I say unto you , that one of you shall betray me , they were exceeding sorrowful , and began every one of them to say unto him , Lord is it I ? yea Judas himself lagging at last with his , Is it I Lord ! and was returned with , Thou saist it . Thus at the last day of judgment shall all generations be arraigned before God. But to confine our Application only to those three within the last sixscore years ; if God should say unto them , One of you have betrayed my truth , how would it put them all upon their particular purgation ! Is it I Lord ? saith the first generation in the reign of King Edward the sixt ; surely they shall be acquitted who in the Marian dayes sealed the truth with their blood . Is it I Lord ? saith the second generation , lasting all the Reign of Queen Elizabeth to the middle of King James . That also will be cleared as publickly preserving the purity of true Doctrine in the thirty nine Articles . What a shame shall it be , if when our age shall ask with Iudas , Is it I ? we shall be returned , thou hust said it . Yours is the Age that hath betrayed my Truth to Errour , Unity to Faction , Piety to Prophaness ; sad , when such a Fact shall be so clear that it cannot be denied , and yet so foul that it cannot be defended . However this my too just fear may consist with hope of better things of you , and such as accompany salvation . I must conclude with you Reverend Fathers , whom my loyalty cannot pass by without doing my due homage to the Crown of your Age , especially if it be found in the way of truth . Give me leave to tell , you belong to that generation which is passed out of this world : not only the Van or Front , and also the main body and battel of your Army are marched to their graves ( and their souls I hope to heaven ) whilst Divine Providence for reasons best known to himself , hath reserved you to bring up ( as I may say ) the very rear of the rear of your generation . O do not mistake this Reprieve for a Pardon ; and here give me leave to use a plain but expressive Similitude . Have you never seen a wanton child run a firebrand against the Hearth or back of the Chymney , and so on a suddain make a skie of sparks ? of which sparks some instantly expire , others continue a pretty time and then go out , others last a little longer , whilest one or two ( as having a greater stock of soot to feed them ) hold out a good while , but at last are extinguisht . Man is born to labour , as sparks do fly upward , some presently go out wasted from the womb to the winding-sheet ; others live to ripe men , others to be old men ; some whose temper and temperance are more signal then in others , to be counted wonderous old , but all at last die and fall to the earth . We read , Rev. 10.2 . of an Angel who had his right foot on the Sea , and his left on the earth . This may seem a strange stride , save that it abateth the wonder , because Angels when pleased to assume bodies , may extend themselves to a vast ( though finite ) proportion . But you , though meer men , and weak men , must stride a greater distance ; having your left foot already in the Grave , endeavour to have your right foot in Heaven , and waving all love of this world , set your minds and meditations alone on God and godliness . In a word , whatever our Age be , rising , shining , or setting , Men , Brethren or Fathers , let us endeavour with David in my Text , according to the will of God to serve our own Generation . Come we now to the sad occasion of our present meeting , to perform the last Christian Office to our Deceased Brother , well known to many of you , and to none better then to my self . A child is like a man in the similitude of parts , though not of degrees , and in some measure he did sincerely with David serve his Generation . He was a dutiful Son unto his aged Mother , as she cannot but confess , and will I hope ( as occasion is offered ) remember and reward it to his wife and children . A loving Brother , a kind Husband , and I doubt not but his widdow will discharge her mutual affection to him in his relations . Bathsheha thus describeth a good wife , Pro. 31.12 . She will do her Husband good and not evil all the dayes of her life . It is not said , all the dayes of his life , but of her life . What if he should chance to die , and she to survive him , yea after to marry again , ( as God forbid any should be debarred marrying in the Lord , especially for their own and childrens advantage ) yet still she would do good unto him all the dayes of her life . To him , that is to his memory , mentioning with respect : to him , that is to his children and friends , careful over the one , and curteous over the other . He was a tender Father and faithful Friend , witness the many volunteer mourners , ( an unusual proportion for a person of his quality ) who at their own charge have habited themselves , that the outward sadness of their cloaths might express the inward sorrow of their hearts : He was an excellent Master , having bred many good workmen in his Vocation , and I hope they will prove good husbands too . Let me add , he was an excellent subject ; for according to that which his conscience ( with many others ) conceived to be loyalty : he lost much of , and hazarded all his estate . Lastly and chiefly , he was a good Saint , having more piety then he shewed , and as daily he consumed in his body , he was strengthened in his soul in Faith through Christ , whereof he gave many testimonies before , towards , and at his death . What shall I speak of his parts of Nature , so far above his education and profession , that he might have past for a Scholar amongst Scholars , for his wit and pleasant expressions : But God now hath made him his free-man , and paid him his wages for so well serving his Generation . THE CROVVNE OF RIGHTEOUSNES : OR , The glorious Reward of FIDELITY In the Discharge of our DUTY . SERMON . LIII . 2 TIM . 4.7 , 8. I have fought a good fight , I have finished my course , I have kept the Faith : Henceforth there is laid up for me a Crown of Righteousness , which the Lord , the Righteous Judge , shall give me at that Day : and not to me only , but unto them also who love his Appearing . I Shall not detain you by any impertinent Preface , sith the shortness of time for this Service , together with the indulgence of this so Learned an Auditory , anticipates an Apology , and gives hope of much Candor , under so manifold Impr●…parations . And so I address my self to the serious business of my Text ; The scope whereof amounts to this sum ; Namely , to comfort Timothy about the night approach of Saint Pauls Martyrdeme , mentioned , ver . 6. The arguments of consolation are two , each depending on the other . The first taken from his Holy course of life , constantly continued , comfortably finished , ver . 7.2 . The second ; from the certainty of his Blessed estate , assured to him after this Life , ver . 8. And indeed , the Apostle seems to put on him the effection of a dying Father , willing to inhibit , or at least to moderate the passions ( which like Ambergreese may do well in a compound of grace ) of his indeared children , encompassing , as Jacobs Sons , his Death-bed ; as if he had thus drropt his words upon them : What do yethus weeping and breaking my Heart ? God , my own Conscience , your selves are witnesses , how holily , and without crime , I have passed the time of my sojourning here , God , by his grace hath ( according to his promise ) preserved me blameless unto the end : You know what happy things he hath prepared for them that love him , in the Beginnings whereof my Soul shall enter , at my Dissolution ; the fulness , and consummation I expect at that great and notable day of the general Resurrection , and Retribution : Right so the Apostle here , to the same effect , to comfort Timothy , whom ( having begotten him spiritually through the Gospel , to the Faith of Christ ) he found even as a Natural Son , with his Father most affectionately tender , obedient and observant , unto his very last expiration : I am now ready to be offered , and the time of my departure is at hand ; ( yet nevertheless be comforted , for ) I have fought a good fight , &c. and henceforth , there is laid up for me a Crown of righteousness , &c. This for the Context , and scope of this Scripture . I have fought a good fight . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expression is borrowed from those who strive for masteryes , and after a sharpe incounter , or heat of Contention , do at last prove Conquerors . I have finished my Course , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est . Cursum certaminis , qualis est eorum , qui in stadio currunt , as Estius expounds it ; The speech being taken from such as run in a race , who give not out till the prize be obtained , see 1 Cor. 6.24 , 25 , 26. I have kept the Faith. ] That is , That Fidelity , or trust , and faithfulness , which he had constantly made good in the discharge of his Apostleship , and Ministery , in preaching the Gospel far and neer , throughout many Regions , from the time of the first Commission of the same , unto his Dispensation : The Apostle in his own practise , accomplishing that , which he required in all other the Stewards of like sacred Mysteries , 1 Cor. 4.2 . for this also , he gave God thanks , for counting him faithful , in putting him into the Ministery , committing the glorious Gospel unto his trust , 1 Tim. 1.11 , 12. upon which he was assured of his , Euge , Bone serve , & fidelis . Well done , good and faithful Servant , enter into thy Masters joy . Ere I come to the more particular elucidation of the parts , I may not omit to mention those quaeries , and resolutions , which some of the antient Fathers have not unprofitably raised , & given upon these words . The first whereof is this ; Whether Saint Paul did not , under this profession , boast in a kind of vaunting ostentation ? Answ . To this St. Chrysostome makes answer thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He doth not magnifie himself , or boast in any way of vain-glorious Ostentation , ( a sin which , else where , he extreamly cautions against , Phil. 2.3 . Gal. 2.16 ) but they are the words of a Saint , uttered in a modest , meek , and humble protestation , whereby he owneth the graces of God within him , and gives all the glory in their vigorous exercise , to God the Original Fountaine , and bestower of them . Quaest . Whether Saint Paul did well to Commemorate , and make mention of his gracious Actions , and good Deeds ? Answ . To which Saint Gregory makes answer thus ; Fas est viris fanctis in morte recordari , imo & recolere virtutes vitae actae , &c. It is lawful for Holy men , and Saints of God , in Death to recollect , and to recount the vertuous deeds of their former lives past ; Not indeed , as an occasion of exaltation in themselves for the same ; But , Ut fiduciam pr●beant , & desporantem timorem premant , for the suppression of fear , and Desperation , in the last Houre ; in as much as good works are the fruit of a saving Faith ; that , as Faith justifies the person in a Correlation to Christs merits , ( it as an hand receiving , apprehending , and applying them as all-sufficient to the soul ; ) so good works ( being the way to eternal life , Eph. 2.10 . ) Declaratively , and Praesentially justifie the Faith , shewing it not to be Counterfeit or dead , but Real , and living ; It being the innate property of such a Faith to be vivacious , manifesting it self in its godly Operations : Hence was the saying of the Schoole Divines , that Charitas was forma virtutum , Charity ( which is the sum of the Law ) confisting in love towards God , for his own sake , and towards our Neighbour , for Gods sake , it was the Form of the Theological Vertues : Not but that Faith , and Hope , and other graces of the Spirit , have their own several and particular Formes , which do specifically form them to their own Identical Natures , and diversifie them from others , so that Faith is not Hope , nor Hope is not Charity ; but for that love , doth as it were , form them to acceptability before God , to this purpose may be applicable that practise of zealous Nehemiah , Chap. 13.14 . Remember me , O my God , ( saith he ) concerning this , and wipenot out my good Deeds , that I have done for the House of my God , and for the Offices thereof : and the like is that we also read of good King Hezekiah , upon a Summons to Death , Isa 38.3 . And he said , Remember now , O Lord , I beseech thee , how I have walked before thee in Truth , and with a perfect heart , and have done that which is good in thy sight . A third Quaerie is , Whether Saint Paul spake all this , as out of a self-confidence , without having an eye to Gods Divine assistance therein ? Answ . To which , saith venerable Bede , Absit ut tantus Doctor ignoraverit legem Dei , Deut. 8.17 . God forbid that so great a Doctor should be unacquainted with the word of God , which teacheth utterly to declaim all self-power , though it were but to become wealthy , or potent , even in things Temporal ; yea , himself seriously acknowledgeth all spiritual sufficiency to be of God , 2 Cor. 3.5 . evermore ascribing the total of his supernaturals to the free grace of Christ , 1 Cor. 15.10 . through whose strength alone it was that he discharged his Trust in the Gospel , and went through with all other gracious performances , Phil. 4.13 . The fourth , and last Querie is , How Saint Paul came to know so assuredly , that there was a Crown of Righteousness laid up for him in Heaven ? Answ . To which some answer , that he had it by Revelation extroardinary , as an Apostolical priviledge daigned to him from God , the better to chear him on in the course of the Gospel , and to steel his resolutions against all opposers of the glorious truth therein revealed : or , as Anselme thus , He had that assurance , Non re plenissima , sed spe firmissima : grounded upon a firm hope , and expectation : But of this more anon . Having thus pointed at the Quaeries : I come now to the more particular handling of the words , out of which I observe two general parts , 1. A solemn profession of the discharge of his Office , verse 7. 2. A large Remuneration , and Reward of that Discharge , ver . 8. In the former , we have ; 1. The Person , I. 2. His Act , fought . 3. The object of that Act , A fight . 4. The quality of that fight , A [ good ] fight . 5. The time of all this noted from the expression in the Proeter tense , I [ have ] fought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have fought a good fight : the rest of the words in this verse I take to be upon the matter , but as the exegesis , and exposition of the former . In the second main part , the reward ; We have it amplified . 1. By the Donor , or bestower of it , The Lord , described here by a Periphrasis , and styled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Righteous Judge . 2. By the Title given to it , A Crown of Righteousness . 3. By the manner of it , it is laid up . 4. By the time of Donation , In that Day . 5. By the persons to whom bestowed , To Paul himself ; and that , not by any restrictive enclosure , as if only to himself , and to none other besides ; but by a farther expansion , it reacheth unto others with himself ; provided they be found under due qualification of loving the appearance of the Judge ; Not unto me only , but unto them also that love his appearing . These , at least , as to my observation , are the parts of this Scripture ; which being so many , I must be constrained , as the Disciples passing through the Corn-fields upon the Sabbath day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pluck but an ear , or two of the choysest notice ; or as some Lapidaries of rich Jewels are wont , shew them only in a short cursory view , and so lay them up again , The first words , I have fought a good fight , admit of a divers Interpretations , yet each of them suitable to the Analogy , and proportion of Faith. They may then be taken , either as the expression of Sain Paul himself , quatenus Apostolus , as under the notion of an Apostle : or else as a Christian , in the condition with other Members of the Church of Christ with himself , for that we read in the close of the eighth verse , The Crown of Righteousness was laid up for all that loved the appearing of the Lord. If we take them in the former sense , then from the first particular , The Person ; The note of Magalian is opposite , Stus Paulus Dux fuit , & antesignamus earum quoe proecipiebat ; That we look at Saint Paul as an exemplary leader to all his successors , ( though indeed not in an Apostolical Latitude , yet ) in the office , and work it self of the Ministery , practically first doing what he would have others to observe in , and about the dispensation of the Gospel : see Phil. 4.9 . And this was our Saviours own Course , Act. 1.1 . He began to do and Teach , first to do , and then to Teach ; it s noted by Barradius upon that Prophesie , Isa 9.6 . which had relation to our Saviour , it was said , The Government should be upon his shoulders ; intimating , that himself would first bear in his own person , what he intended to impose upon others , to wit , in things capable of Imitation ; even as he said unto John Baptist , when he tender'd himself to be Baptized of him , and he in an humble renuence grew shy , as deeming himself unworthy of so great an Honour , Mat. 3.15 . Suffer it to be so now , saith he , for thus it becometh us to fulfil all Righteousness ; Hac est enim Justitia , ut quod alterum facere velis , prior ipse incipias , & tuo alios horteris exemplo , as Saint Ambrose expounds the words ; This was righteousness , that is , an equal , and just thing , that what thou wouldest have another to observe , and do , thou thy self shouldest first exemplisie in thine own actions suitably ; whereunto was that serious advise of Saint Paul unto his Son Timothy , 2 Tim. 4.16 . Take heed unto thy self , and unto thy Doctrine , for so thou shalt both save thy self , and those that hear thee ; Where the chiefest heed was to be given to himself : Truly spake Saint Gregory , cum Imperio docetur , quod prius agitur , quam dicatur , Then shall we with Authority speak what we do , when we do what we speak : But this is a Discourse fitter for a Visitation , then a Funeral ; were it not , that it is at the obsequies of such a worthy Divine , ( for whom we now perform this last Christian good office ) whose practise herein was an accurate Comment upon the whole speech . From the second and third particular , ( in this acception of the words ) its obvious to every apprehension , that the work of the Ministery is a Fighting , yea , a continual Warfare : so Bruno , and with him Espencoeus observes , that where the Verb and Substantive run in the same termes , one conducing to , the other to perfect the Emphesis of the expression , there is evermore a [ Frequency ] of that Act implyed : I should but cast drops into the Ocean , to endeavour a large proof of so clear a Truth : Whilest Noah , both by his Lips and by his Hands ( in building the Arke ) was a Preacher of Righteousness , in the old world , was it not thus ? whilst the spirit of God ( in his Ministery ) strove with the obstinate corruptions of that wicked world , what aspersions , what oppositions , what misusages , and abasures had the Prophets in their dayes , being derided , traduced , misufed , insulted on , even for the Conscientious discharge of their Function ? the precious Sons of Sion comparable to fine Gold , how were they esteemed as earthen Pitchers , the work of the hand of the Potter ? Lam. 4.2 . And , who knows not the exact accomplishment of old Simeons Propecy of our Saviour himself , Luke 2.34 . How he was set for a sign , which was and should be spoken against , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a signe of contradiction , he should be as a common mark , whereat the arrows of reproach shall be fully shot : Of all the Holy Apostles its noted , 1 Cor. 4.13 . They were made as the filth of the world , and the off-scouring of all things continually ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth that rejectament , which is scaped from the dirty pavement from whence the shooes gather defilement ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it being a word in a Composition , carryes with it the greater Emphesis , and denotes the polluted rakings of the streets , fit for nothing but the common Dunghil ; In so low a state of abjection , and in so vile an esteem were those very Ambassadors of Heaven , among an Atheistical and crooked generation : our very Apostle here professeth , 1 Cor 15.32 . That he fought with beasts at Ephesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some would have meant Literally , of his being dilaniated , and rent in his body ( as many Primitive Christians were in the first Cruel times of raging persecution ) by wild Beasts ; to which Nero , that Dedicator Damnationis , as Tertullian slyles him , being himself a Lyon , was wont Tyrannically to cast the bodies of the Christians : But others better , in my poor understanding , expound it of those Ethical or Moral Beasts , who with Demetrius , and the rabble that cryed up the great Diana of the Idolatours Ephesians , so violently withstood and opposed Saint Paul , who cryed down that their abhominable superstition at Ephesus ; Act. 19. in which place a great door , and effectual was opened unto him , but there were many Adversaries , 1 Cor. 16.8 , 9. those Apostles indeed experimenting the proof of what their Lord and Master foretold them , that they must be sent forth even as sheep among Wolves , who would attempt to tear them in pieces : and which of us in particular , encounters not his discouragements ? Yea , woe is me ! We seem to be fallen into those times , wherein many men ( as if directly infatuated from Heaven ) out of a grosse misprision apprehend the Ministery it self the greatest inconvenience ; and ( that great cheat , that grand Pantomime of Christendome , the cunning Jesuit ) now almost bare-fac'd hath instilled ( as is feared ) so pernitious a principle into such as are ( for ought we can see ) willing to be deceived , as to question the office it self , and to dispute the Institution ; as if they would have men scorn the Physitian when sickest , and shun the Chirurgion when forest ; And ( which must be forgotten ) there not wanting some , who are apt to charge on that secret Calling , the occasion , if not the cause of all the Calamities of this latter Age : Just as those of whom Suidas reports , that they were wont to write with Ink or blood on a glass , and so set it against the Moon , making all those spots or blurres that were in the glass , to be in the Moon , and not at all in the glass , upon which alone they were written : mean while , never at all anatomizing their own Ulcerous , Corrupt insides , or repenting for their loathsome self-abhominations ( and among them as principle , for the contempt of Gods faithful Ministers . ) Which sins becoming so Epidemical , and National , as they are , call for Wrath and Indignation from the Lord , who is here styled in my Text , the Righteous Judge . And yet , though this be a Fight , nevertheless it is , for the quality , a [ good ] Fight , and that for these reasons ; First of all , because it s undertaken for the Faith of Christ , and for the Salvaof Souls , whereof even one single one is more worth than a whole World ; O what comfort will it be , in the day of retribution , when a faithful Minister , after all his sharp conflicts with the wayward oppositions of corrupt men , shall say ; Loe me , and the people , which thou hast given me , as the fruit of all my labour in thy Gospel , being able thus to give up an account with joy , and not with griefe . Secondly , Because it s undertaken for a good reward , which is no less , than a Crown of Kighscousness ; What Saint Gregory said of afflictions for a good Conscience , will hold here alone , Consideratio proemii minuit vim flagelli , The consideration of the Reward , abates of the Difficulty of the Fight ; even so it s noted of Moses , that having respect unto the recompense of the reward , he preferred the reproach of Christ to all the richest treasures in AEgypt , Heb. 11.26 . the same was it likewise that animated that noble Prophet under all his discouragements , and fruitless endeavours among men , Isa . 49.4 . I have laboured in vain , and spent my time for nought , yet surely my Judgment is with the Lord , and my work , that is the reward of my work is with the Lord ; who rewardeth his Ministers ; secundum laborem , though not secundum proventum , as Saint Bernard speaks according to their Labour , and pious endeavours , which themselves undergo in the Gospel , though not according to the success of their Labours , which is Gods alone to bestow . And thus farr of the words , in their first acception , uttered by Saint Paul as an Apostle . I might next consider them also , as spoken in the name of all other Christians at large , even of all such as , who love the appearing of the Lord. Christ Jesus at his coming . And under that notion of them , we may observe , That the Life of a Christian is a continual warfare upon the Earth , so Chrysologus , Christiano militars est , id quod vivit in seculo , suitable unto that of Job , Chap. 7.1 . Where the word rendered an appointed time , is by many translated a Warfare , which was hinted to us in the first enmity between the two seeds ; after again , in Esau and Jacob strugling together in the same womb ; and to this effect is that speech of our Saviour , I came not to send Peace on the Earth , but War , Division and variance , namely , between Grace and Corruption ; which was experimented mightily in the breast of this our Apostle , when the Law in his Members rebelled against the Law of his Mind , Rom. 7.23 . it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a warring Law ; and elsewhere he faith , The flesh lusteth against the spirit , as the spirit lusteth against the flesh , Gal. 5.17 . and to the same purpose also Saint James , Chap. 4.1 . From whence come Warres , and Fightings among you ? Come they not hence , even of your Lusts , that Warre in your Members ? Surely Contention comes from Corruption ; see likewise , 1 Pet. 2.11 . Now , I might here take occasion to treat of the Doctrine of the spiritual Warfare , and pursuing the Metaphor , present you with those several things that concurre to make up a compleat Battaile ; as 1. A Bickering , and encounter it self , Nisi proecesserit pugna non potest esse Victoria , as Saint Cyprian , there cannot properly be said to be a Victory , where never was a fighting , delicata jactatio est , vbi periculum non est , it s but a fond , or effeminate kind of boasting of a Conquest , where never was danger . 2. In a Warre there must be Enemies , with whom to encounter , quis enim oertat nisi inimicum habet ? saith Prosper , there cannot be a Contention , where there is not an Adversary : Now in this Warfare , the great and the grand Adversary is the Devil , who , with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Adversary , 1 Pet. 5.8 . Jam. 4.7 . He is as the chief Champion , the World also and the Flesh as under him . Sunt tria quoe tent ant Hominem , Mundus , Caro , Doemon . And in relation to the several Temptations of each of these , Schoolmen have given them distinct names , or Titles , being called by them , either Obrepentes , or Ascendentes , or Immissoe : Those which are from the World seem full of flattery , and creep one after a sort , insensibly , and deceive us ; Those from the flesh ascend , as it were out of our selves , therefore the more dangerous , because the less preceptible , they being so pleasing to Corrupt Nature , and a self-snare : Those from the Devil are sent from without , with more vehemency , therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Darts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes . 6.16 . because cast into a man ; for in very deed the Devil knows no mans Heart . onely deales , at first , ( till after further experience ) by Conjecture ; all which ( if I had time ) it were easie to enlarge upon . 3. In a Warre , there must be Armes , and Weapons ; and to furnish our selves with these , we have a full Armoury , or panoply in the Holy Scriptures ; The whole armour of God we have for all sorts of Weapons , whether Offensive or Defensive , in Ephes . 6.13 , 14. &c. 4. There must be policies , or stratagems in War ; meanes to Circumvent , disappoint , over-reach , overthrow the Enemy , &c. These and many the like , are the parts to make up this spirituall warfare : all which must of necessity , ( if , as it ought to be spoken to fully ) willingross more time , than I have left to go through with my other business . Wherefore , waving that so copious a Theame , at this present ; I proceed on now to the second general part of my Division , which is the Remuneration , or reward of Saint Pauls fidelity in the discharge of his trust . in the Dispensation of the Gospel ; Henceforth is laid up for me a Crown of Righteousness , &c. Much ( but that I study Brevity ) might be said of the Dignity of this reward , it being stiled , a Crowne ; and largely also I might discourse of the certainty thereof proved , and assuredly to be made good , partily from the promise of God , of that faithful God , who is ever mindful of it , and never disappointeth a true believer of performance , namely , so as he promiseth , Esau 40.10 . Behold , the Lord God will come with a strong hand , and his arme shall rule for him , behold his reward is with him . See also Isa . 62.11 . and Psal , 31.19 . The Psalmist seemeth , after a sort , ravished , and in a kind of extasie , transported out of himself , in wonder at the meditation , O how great is thy goodness , which thou hast laid up for them that fear thee , which thou hast wrought for them that trust in thee , before the sons of men ! And elsewhere , Psal . 58.11 . Verily there is a reward for the righteous , doubtless he is a God that judgeth in the earth . And Heb. 6.10 God is not unrighteous to forget , &c. nor was ever any mans labour ( maugre the blasphemy of all those Infidels , Mal. 3.14 . ) in vain in the Lord , 1 Cor. 15.58 . See also Rom. 2.7 . And this is partly also to be made good from the meritorious expiation of the Lord Christ , the vertue whereof extended not onely to a deliverance from all paine and misery , which he purchased by his Passion ; but also to the opening a way to everlasting happiness , by his all-glorious Resurrection , and Ascension , Rom. 8.32.2 Pet. 1.11 . Joh. 14.2 . And lastly , this may be collected likewise from the present afflictions of Gods servants , 2 Thes . 1.5 . for else , as the present case now stands with them , they are in this life of all men else most miserable , 1 Cor. 15.19 . Now , the Schoolmen have reduced the sum of all the future Blessedness , and Reward , unto two main heads , which they stile , Dotes animoe , & Corporis ; as it were , the Dowries of the Soul and Body , both which , as they have been sharers in obedience , so shall they also be in the Compensation of the just reward . Those of the Soul are these . 1. The clear Vision of God , which they say is , tota merces , beholding him face to face , namely , so far as a finite Being ( for so our Humane Nature continues still , though glorified ) may be capable to apprehend of that Majesty , which is Infinite ; in this advanced condition , the Soul ( which is here clogg'd , and drossy , and much praegravated by the Body , subject to corruption ) shall beatifically see God , as he is , in the full splendor of his immortal glory ; whereas beneath , it seeth onely in part , and knoweth but in part , nor can the greatest part of our sublunary knowledge , make up the least part of our Ignorance ; the discovery that we have now of Heaven , is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as by reflexion from a glass Darkly , being changed into the Image of God , by degrees , from one glory to another , 2 Cor. 3.18 . but then , all clowds shall be dispelled , the Intellectuall eyes fully cleared up into a perfect and bright serenity , and withall enjoy a sweet oblectation , Contentation and Delight accompanying that inexpressible and blisseful Vision . 2. In the will , perfect fruition of the Divine glory , tention , and ( for the measure of the Creature ) Comprehension , a compleate assimilation , and likeness to that glorious Majesty , in Holiness and Righteousness ; In those new Heavens dwelleth nothing but righteousness , 2 Pet. 3.13 . 3. In the whole Soul , Joy unspeakable and full of glory , 1 Pet. 1.8 . In the Body , 1. Impassibility , it is not , nor can be subject there to any Ach , Ague , or Paine , no discontenting or agonizing vexations whatsoever , All Tears shall be wiped away from our eyes , Rev. 7.17.2 . Agility , expedite quickness , free from all manner of Lumpish ponderosity , or defatigration whatsoever ; Yea moreove perfect Charity , and glorious splendor , such as the Sun it self , in its full Brightness partakes not of : Here below the Beauty of the Saints is shadowed , and much clouded , partly by the interposition of Hypocrifie ( Copper often passing before weak eyes for Gold , Formality for Reality ) eclipsing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and simplicity which would both adorn the Gospel , and grace the purity of profession : partly also by afflictions , to which the godly are appointed in this life , where Christianus , is quasi Crucianus , and that Baptisme of blood , & Suffering is made the character of a true Believer , as that of Water is of an outward visible Member of the Church : And partly also by Corruption , which like spriggs , or suckers sprouting forth even under the choycest grasse , will sometimes be shewing of it self in the defection of our best actions , yea , in some particulars of Exorbltancy ; so that whereas , in these several regards , the Beauty of the Saints is much obtenebrized , and obscured , yet then shall they shine forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even as the Sun from out of a Clowd , in full clarity , and refulgent * glory ; which was praefigured , after a sort , in that shining transfiguration of our Saviour upon the Mount , Mat. 17. When the vision was so glistering , and resplendant , that Peter could have been contented , ( though but from that glimpse of glory ) to have erected a Tabernacle , for a farther sight and Contemplation , he found it so sweet , that it was good to be there longer . 3. Lastly , To all this may be added Immortality , as the Diamond set in the ring of all the rest , their Mortality hath put on Immortality , the Body never more , after it is cloathed upon therewith , being subject unto Corruption , Death it self is then struck dead , and swallowed up in a final Victory unto all Eternity : . To which purpose ye may do well to meditate at leisure those very apposite and pertinent Scriptures , 1 Pet. 5.4.2 Cor. 5.1 . Rev. 2.11.1 Cor. 15.54.55 . compared with Hos . 13.14 . and to this purpose the places of blisse are styled c mansions , or abiding and resting places , John 14.2 . And this is the reward , couched under this Metaphor of a Crown , the Bliss whereof , indeed , transcends the skill , and tongue even of Angels themselves to express : Saint Paul speaking of the excellent goodness was treasured up , but in the gifts and graces of Regeneration in this life , saith even of them , that the natural eye hath not Seen , nor the ear Heard , nor hath it entred into the Heart of an unspiritualized man , to conceive the things which God hath prepared for them that love him , 1 Cor. 2.9 . Much less surely can this be done , Excellent glory above in Heaven ; Wherefore the joy thereof being so incomprehensible , as it is , when it could not enter into the faithful servant mentioned in the Gospel , then he was bid to enter into it , even into that joy of his Master , Mat. 25.21 . And thus far of the remuneration it self at large , both in the Certainty and the Dignity thereof , It is a Crown of Rightiousness . I come next to consider the Donor , or the Bestower of the same , the Lord , set forth unto us here , under the periphrasis of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Righteous Judge . Where note , saith the Roman Catholique , that the Reward is a Reward of Justice , not of favour , rende●…ed as a due debt , not given as a gratuitous benevolence , so Cajetan on the Text , Dicendo , reddet Justus Judex , debitum jus significate ; and , so by consequent , the good works , to which its rendered , are properly meritorious , and God shall be unjust if he deny them his due reward , even due of debt : But whilest these overweening spiders suck poyson , the Humble Bees draw honey from these fragrant and sweet flowers : To Cajetan ( though none of the meanest Schoolmen ) we may oppose Primasius , who hath this more solid expression , quomodo ●…st ac●…rona bebita redderetur , nisi prius illa gratuita donaretur ? How can that Crown be said to be rendered as due , unless first it was bestowed as free ? and again , oper a Bona sunt Dei bona , The Lord in crowning our good deeds , doth but reward us with his own gifts ; in this case we must be all constrained to say as David , on another occasion , 1 Chron. 26.14 . All things come of thee , and of thine own have we given thee ; Wherefore , Saint Paul ( the great Assertor of free grace ) hath styled most fitly life eternal it self , ( wherein consisteth the absolute consummation of all graces ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a free gift , Rom. 6.23 . a word not used in any Heathen Author , but peculiarized to the inspired penmen of Holy Writ ; besides , the manner of the Apostles expression is very remarkable , even in this very Text , where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ is laid up ] and the other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ shall give ] both these expressions imply a free donation , no meritorious purchase at all ; elsewhere , our reward in heaven is called an inheritance , Ephes . 1.14 . Act. 26.18 . which is a thing comming freely by descent unto the rightful Heir : Moreover , works meritorious , according to the determination of the Patrons of merit themselves ; They must be , 1. Nostra , our own works , wrought out of our own strength , and done by our own power , whereas the Evangelical Prophet hath otherwise assured us , Isa . 26.12 . Thou O Lord , faith he , hast wrought all our works in us , He means , gracious works : Alas , we are not such Silk-worms as to spin a thred of Felicity out of our own bowels ; we must remember that the highest style , which the Scripture gives the Saints , is but to be Vessels of Salvation , to receive the graces of God distilled into them from above ; Not Springs or Fountains to derive them to our selves ; and by the very Schoolmen themselves , the graces of the Spirit are called , Habitus infusi , Habits , not acquisite by frequent Acts , as moral vertues are , but infused by God into the Heart , Every good and perfect gift descending from above , as Saint James saith , Jam. 1.17 . Yea , it was the positive assertion of our Saviour himself , John 15.5 . Without me ye can do nothing , He means Acceptably ; He doth not say , as Saint Austin observes , sine me difficulter potestis , or , non potestis persicere , without me ye can hardly do any thing , or , ye are not able to bring any act unto perfection , but simply , and expressely thus , Without me , that is , without leaning upon me , having my special and gracious assistance , Ye can do nothing at all that is good and gracious ; and our Apostle also , elsewhere , professeth , that all our sufficiency , namely , in things supernatural , is meerly and solely of God alone ; 2 Cor. 3.5 . Therefore we may well conclude , that whatsoever good works there are in us , they be none of our own . Secondly , As they must be our own , so likewise are they , ( in the sense of those grand Impostors of the Christian world ) to be perfect , as in which nothing is to be found defective , nothing redundant ; whereas all our righteousness , as it is inhaerent in us , Alas ! it is but as a defiled , nasty , and polluted menstruosity , Isa . 64.6 . the highest pitch , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of perfection , that ( whilest we are clad with the raggs of our vile flesh ) we , the very best of us all , can attain to in this life , is ( as I have shewn elsewhere ) but to see , and to acknowledge our imperfections ; as in the clearest serenity of the Firmament , some speckling cloud may be discovered , so in our most accurate and exact performances , either in the Matter , or in the Manner , or in the Degree , measure or end of doing , we all prove some way defective ; even the very best things that we do , have enough in them to be pardoned , if the Lord should discusse them without mercy in a rigorous severity , and be so extream as to mark what in them is done amiss : To this effect the forementioned School Divines have styled the greatest Saints , as they are yet Members but of the Church militant on earth , but Viatores , walkers in the way , whose motion is but only progressive , not Comprehensors , till actually instated Members of the Church Triumphant above in glory , in the mean while , that maxime in Divinity is Orthodox and solid , Successiv●…rum non simul est esse , & perficere ; Those things which admit of a succession in their motion , or degrees of growth , their being and perfection is not all at once , nor altogether ; wherefore our very Apostle elsewhere , Phil. 3.12 , 15. professeth , though he were perfect , in regard of sincerity and uprightness , yet not so , in regard of the full measure : He was so in respect of Parts , he was not so in respect of Degrees , therefore he said , that he had not as yet fully apprehended , Fuit perfectus , spe future glorificationis , Fuit Imperfectus , ●…nere Corruptionis ; Fuit perfectus , expectatione muneris ; Fuit Imperfectus , fatigatione Certaminis , as most appositely to our present purpose , p Fulgentius : perfect he was , in the Hope of future Glorification : he was imperfect , under the burthen of present corruption ; He was perfect in the expectation of his reward , but yet imperfect being tyred under the great conflict , and encounter that he had with the opposers of the Gospel of Truth ; compleat perfection he professed not , much less may others , so far inferiour unto so great , and most illustrious a Saint , as Saint Paul was . 3. Works meritorious , as they must be our own and perfect , so also ( in their sense ) Indebita , more than due , super-erogatory transcending the Command ; whereas ( proud Catharists and brittle pot-sherds as they are ) they might observe what the great Law-giver hath declared in that Case , Luke 17.10 . When we have done all that we are able to do , we remain still most defective , and most unprofitable servants , and have at the utmost ( if we could reach to that ) done but duty . 4. Lastly , Works meritorious must be proportionata ad mercedem , exactly proportionable unto the just Reward ; but surely if ( as they cannot ) our Passions , and Sufferings cannot equal the Reward , much less can our Actions , or our imperfect doings ; sweetly singeth the Psalmist . God Crowneth indeed , but it is in his own meer mercy , and loving kindness , not for any possible desert in the primest Creature ; yea , it 's a maxime in the very Schoolmen themselves , That Principium meriti prius est merito , and that principlum is Gods free Grace , Mercy , favour . So , then , yeild all this : But , How then is it free , and yet a Reward of justice . Answ . Some answer thus , namely , by understanding Justice , in this Text , of Gods Fidelity , and faithfulness in keeping promise , as in that Text , 1 John. 1.9 . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are joyned together , if we confess our sins , God is faithfull and Just to forgive us our sinnes : And in this sense , ( rightly apprehended ) its true indeed , to say that its Debita merces , A reward of Debt , because God hath , after a sort , bound himself by his own promise to give it unto us ; Promittendo se fecit Debitorem , faith Augustine , he hath made himself a Debtor to his Church by promise , in which only regard it is , that we may exigere Dominum , as he speaks , urge and press the Lord upon his word , so we read the Church under affliction did , Jer. 14.21 . Remember , break not thy Covenants with us ; 〈◊〉 are herewith , Neh. 1.8 . Deut. 9.5 . Others more directly give us this answer ; AEternal life , is in respect of us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a meer Gratuity , or free gift ; But in respect of the personal merit of Christ , it s a reward of Justice ; The Lord Christ Jesus having purchased unto all his true Believers , by his Humiliation and Obedience , this Crown of their Imputative righteousness , how imperfect soever their own personal Righteousness was : And from this title of the Lord , his being a righteous Judge , all his faithful Servants may assuredly rest upon the Infallibility of the reward of their Service and Fidelity , sith the Lords own word , Equity and faithfulness is ingaged for it ; surely he is faithful who hath promised , Heb. 10.23 . nor can he fail or deny himself , 2 Tim. 2.13 . Yea , he himself is our shield and our exceeding great reward ; Gen. 15.1 . and indeed in enjoying God , we enjoy all happiness , and soul-satisfying Contentation ; wherefore it s not impertinently observed by the Hebrews , that in the Essential Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the letters are Liter●…e quiescentes , Letters of Rest , to denote , and without God there can be no solid joy , or quietness of Soul , which will still be tossed in a kind of restless inconsistency , till it do indeed terminate at last in him ; which made that man , so much after Gods own heart ( as in a flame of servent zeal ) experimentally to put the question , Psal . 73.25 . Whom have I in Heaven but thee ? and there is none upon earth that I desire besides thee . The next particular that fals under my consideration is the time of donation , when this Reward is to be actually conferred , expressed to be [ in that day , and at the Lords appearing . ] These latter times , into which the ends of the world are fallen , abounding ( as men in old age ) with variety of phancies , have given us occasion to enquire , what day of the Lords appearance it is , which is here meant ? whether it be the great and notable day of the last general Judgment ; or else of some other manifestation of the Lord Christ upon earth , before that last day of all doth come ? There are some ( otherwise abundantly knowing ) whose wits have herein proved more wanton , than their Judgment sollid , whose apprehensions have led them to conjecture , if not to believe an appearance of the Lord Christ personally , in a way of raign and triumph , to be manifested upon earth a thousand years before the last day of the General Judgment : such , in the Greek expression , are called Chiliasts , and by the Latines , Millenaryes : some have fetched the name , and conceit so high as from Cerinthus , a Blasphemous Heretick ; even in the dayes of the Apostles themselves , who daringly avouching the Lord Christ to be no more than a meer man , and born after the common way of humane generation ( which gave occasion to Saint John , that soaring Eagle , to write that his so sublime Gospel , wherein , in the very entrance of it ( He proves his Divine Nature ) He gave out that after the resurrection , there should be in the great City Jerusalem , an outward way of pomp , and a kind of voluptuous indulgence to corporal vanities , and delights during the terme of a thousand years ; which opinion he was thought to have sucked from the breasts of the Jewish Synagogue , that people mistaking the nature and quality of Christs Kingdome , thinking it to be after an external glory , and not ( as it is indeed ) consisting within , in the soul , after a spiritual manner , ruling and raigning over the spiritual part of man : but this Blasphemer being exploded , and cryed down by all the Primitively-Orthodox Fathers , and Christians , as the Histories of those Times inform us . The next , who most clearly speak of it , or was , indeed , supposed the first who more directly vented the opinion , was one Papias Bishop of Hieropolis , as Eusebius acquaints us , a man of a weak and slender judgement , who if not utterly neglecting , yet but slightly valuing the Authority of the Holy Scriptures , pretended for his conceit , Apostolical Traditions ; and by reason of the venerable name of Antiquity , it is not to be denyed , but that some of the ancient Fathers received some tang of the same opinion from him , as may be seen , or collected of Justin Martyr , and in the end of Trajans time Apollinarius , Tertullian ( too much misled by Montane and Lactantius ) who were in part spiced with this Millenarisme ; so perilou a thing , it proves to the Supine , and out of a secure or careless disregard , to suffer Humane Tradition to become a Diotrephes , and to have the preheminence above the infallibity of the undoubted Scriptures ; which sacred , and unerring written Word of God doth hold forth ( as of certaine credibility inspired by the Divine , and first verity that can never deceive ) no such clear truth , that the Lord Christ shall in Person before the General Resurrection , come visibly , and corporally upon the earth , and as by a first resurrection cause all those who died in , and for him , to arise , and with him in a peaceful tranquility , and glory to reign , and to beare sway over the wicked , as Vassals , for a thousand years ; which date of time being expired , immediately shall ensue the General Resurrection , and the day of the last Judgement . No such evidential verity is demonstrated in Holy Writ , as of Absolute Necessity to be believed unto salvation : But whatsoever is alledged out of the propherick Scriptures for the stablishing of that opinion , is to be understood , either of the first coming of Christ in the flesh , or of the state of the N.T. in general ; or else , of the glorious estate of the Church triumphant to be expected hereaster in the eternal Kingdome for ever in Heaven , as Gerard judiciously : I have not time to alledge , or you patience to hear , on this occasion , the several Texts cited by the Chiliasts , or of the Orthodox ; many reverend , and renowned Divines have eased us all of that labour ; let it suffice , at the present , to take notice , from our Saviours own lips , that his Kingdome is not of this world , John 18.36 . but within us , Luke . 17.21 . and from Heaven ; and besides , we find , in our Creed ( which is founded on the Scriptures , and may in every article thereof be proved by them ) we find , I say , in our Creed , mention made but of two visible comings of Christ , the first in Humility to suffer , and to be judged ; the other , at the end of the world ( but not before ) in the glory of his Father , to judge the world , both quick and dead in righteousness ; and unto them that look for him , faith the great Apostle , shall he appear , the [ second ] time , without sin , that is , without suffering any more as a sacrifice for sin unto salvation , Heb. 8.28 . Leaving then those Millenarian conjectures to such as abound with leisure ; rest we in the solid determination of Orthodox , and stable judgements , who resolve by the day , and by the appearing here mentioned in this text , to be meant the last great day of the general Judgement , according to that Scripture , Acts. 17.31 . and the Lord Christ his second coming upon that day , in * glorious Majesty , unto the judgment of all the world : so that however ; those who labour in the Word and Doctrine , meet often with so great discouragements , that they seem to labour all in vain , and spend their strength for nought , as the Prophet speaks , Isa . 46.4 . yet surely their Judgement is with the Lord , and their work ; that is , the reward of their work is with the Lord ; his goodness is laid up for them ; O how great ! Psal . 31.19 . In the mean time , let it be our delight and contentment that we do our Masters work , not as by constraint , but willingly ; sith indeed such a vertuous service ever carryeth its own reward with it , as being a thing to be desired , and embraced for its own worth ; and certainly that sweet comfort , and complacency that a righteous soul findeth in the sincere discharge of this duty ( within its proper station ) in conscience of God , is infinitely more valuable than all the treasures the earth can afford without it ; only , as the Husbandman , we may not anticipate the season of the Harvest , but we must wait , and then in due time , we shall reap , if we fant not , Gal. 6.9 . Heb. 10.36.37 . and when the reward actually cometh , it ( being so large ) will abundantly recompence all our work , yea , end all our patience too ; sith the manner of it will be the more manifest , and conspicuous before all in that great day , when all , of all sorts , both great and small , shall , upon the general summons , stand before the last Tribunal , and then upon the appearance of the Chief Shepheard , we shall raceive a Crown of Glory that fadeth not away , 1 Pet. 5.4 . Hereof S. Paul had a particular assurance in his own person , when he faith , Henceforth is laid up for [ me ] a Crown of Righteousness , and if for him , why may it not be also possible for others to be in like manner assured of the same , especially provided , that we are such as do love his appearing ? This question , I confess , is solid , yet such , as wanteth not its intricacies : The Roman Catholicks in this controversie are wont to resolve thus , that indeed for so great a Saint , as S. Paul was , this assurance might be possible , yea , was attained to by Revelation extraordinary ; by means of his sides privilegiata , his special and priviledged faith , which as an Apostle , and a chosen vessel of honour , he was endowed and adorned withall from Heaven ; for that God had a great service for him to do , who was selected , as it were , to take up the Gauntlet in the quarrel of the Gospel ; against the manifold , fierce , and potent Adversaries of the same ; so that ( as I said in the beginning ) to steel his resolution with the greater courage , he was fortifyed before-hand , and armed with an extraordinary assurance of a glorious reward , after his work and warfaring therein was over : But now , whether this assurance be possible for an ordinary Christian , by the use of ordinary lawful means to attain , is the next disquisition ? To which the resolution is affirmative ; the thing is possible , though confessedly very difficult : and this possiblity is both Certitudine Objecti , and also Certitudine Subjecti ; both , as it is sure in its self , as it is determin'd by God ; and likewise , in the particular evident , and special experience of the same in the soul of a true believer : and this is proved , partly from those Scriptures , which exhort unto a diligent endeavour after it , 2 Pet. 1.10.2 Cor. 13.5 . Now , the nature of Evangelicall precepts , and exhortations , in a contradistinction to those of the Law , is , that they carry a spirit , a secert energy , vertue , and power with them , inabling , through grace , unto observation , therefore the Gospel is called life and spirit , 2 Cor. 3.6 . and I can do all things through Christ that strengthens me , Phil. 4.13 . partly also , this is proved from one principal end of the spirits Donation ; his being given us , namely , That we may know the things that are freely given unto us of God , and to co-witness with our spirits , that we are his Sons and Daughters , 1 Cor. 2.12 . Rom. 8.16 . 1 John 5.13 . Thirdly , from the duties required of us , upon this account , as , Thank fulness , Ephes . 1.3 . Col. 1.12 , 13. What wise man will give thanks for that , which he hath no certainty that he doth enjoy ? this were for a man to boast of a false gift , as of a cloud without water : so likewise of Love , we love God , because he first loved us , 1 John 4.19 . in so freely giving his Son to us , John. 3.16 . and together with him all things that do accompany salvation , Rom. 8.32 . even to the Author of life and salvation unto all that obey him , Heb. 5.9 . And how come we to know of all this love , but by that experimental proof thereof , that is shed abroad in our hearts by the Holy Ghost , which is given unto us ? Rom. 5.5 . And lastly , by the examples of Saints that have had this assurance in themselves , as Job 19.25 . 〈…〉 and here , in my Text , Saint Paul , which eminent Saints were not set forth in Holy Writ , as Wonders , meerly to be gazed at , but as Patterns of imitation ; and though ordinary Christians and Saints cannot reach to the same steps , yet they may walk in the same path , and may possibly attain , though not to the same measures , yet to the same soundness of perswasion ; and indeed , as a reverened Divine observes its firmness , rather than fulness of assurance , ( namely , in respect of adherence , or of recumbency ) that the Saints in this life arrive unto , but to this firmness they may come by the use of the ordinary , and of the right means , as here St. Paul did , by fighting the good fight , by finishing his course , and by keeping the faith ; hereby , as by the ordinary means , be concluded ( therein likewise shewing us an example ) that from henceforth there was a Crown of Righteousness laid up in Heaven for him , yea , and for all others with himself , who loved the appearing of the Lord Jesus . But , though it be ( cautionately understood ) thus possible ; notwithstanding it is very difficult , and hard to be attained , and that for many weighty , and important reasons . As , First in regard of the difficulty to put a distinction between seeming Vertues , and real Graces , which are the signs , and fruits of Election , and which give the best evidence of glory ; so that there needs much discussion , and an exact Spirit of Discerning , to put a Difference , and to discriminate the one from the other ; yea , we are to take notice , that there are many Vices neer of * kin to many Vertues , and carry in semblance , a near affinity , as it were , with them ; There is , faith devout Bernard à à minium vertutis , a certain kind of Vermilion , wherewith Satan paints over the outside of Vices , and makes them shew like Vertues , and but by an E●… and an Heart exercised in piety hardly discernable each from the other ; thus ●…ttery sometimes carries the stile of affability ; Covetousness of Frugality ; Rashness of Fortitude ; a Divellish Matchiavelisme of a lawful policy ; excess and ryot , of good fellowship ; and under this mistake of judgment , that is taken for zeale , which is nothing but an impetuous headiness , or a fiery kind of vehemency , that instead of heating the house , is apt to burn it ; Thus in short , presumption passeth often for Faith , this being the guile of our hearts , and Satan complying with it , ( who can tansform himself into an Angel of Light ) and set a fair gloss upon naughty wars , making the tinsel of Hypocrisie to pass for the Silver of sincerity , we must not too much ●…ely upon our own Judgments in this matter , but bring things to the beam of the Sanctuary , and there prove and weigh them ; the Word of God ever giveth a right Judgment , & the searching hereinto , John. 5.39 . and examining of these matters , hereby requiring great deliberation , this makes the assurance difficult , when the Evidence is perplexed , and not presently cleared . Secondly , its hard , in regard of the plenty of Lusts , and of the works of the flesh , which too much over-grow , and abound in every mans Heart ; but graces are but rare , and come up thin , much chaff and little solid grain ; our graces are like Gid●…ons Army , but a handful in comparison , but our fins are like Midianites , Innumerable as Grashoppers ; Hipps and Hawes ( faith one ) grow in every hedg , when choycer fruits are but in some few Gardens ; and every soyle almost yeilds stone , and rubbish , but Gold and precious stones are found in very few places ; now Saint Peter , who exhorts to give diligence to make Election sure , exhorts also , 2 Pet. 1.5 , 6. to add to Faith , Vertue , to Vertue Knowledge , &c. a large enumeration , induction of graces is required to clear up this assurance , and certainly that is a matter of no ease . Thirdly , ( that I may hasten ) this is difficult , in regard of the great progress , that an Hypocrite , or a Cast-away , may make in the wayes of Christianity , and yet never attain to this assurance ; He may have some degrees of Illumination , Heb. 6.4 . much like a Coruscation , that a suddain flash of Lighting maketh in the Ayre ; He may have good wishes as Balaam , Numbers 23.10 . A sight of sin as Cain had , Gen. 4.13 . Confess sin as Judas did , Mat. 27.4 . have zeal as Jebu had , 2 Kings 10.16 . in these , and in like other gifts may a very Cast-away make a great progress ; But no child of God can have any real comfort in any thing , wherein he cannot say , he hath ( yet ) therein gone beyond a Cast-away ; and yet , but in the ground , or rule , or end of doing , these things are hardly discernable each from other : All which , and much more that might be added to the same purpose , shew , though not the utter impossibility , yet surely the very great difficulty of attaining unto the assurance , that a man can say , as S. Paul doth here , in a particular application unto his soul , Christ loved [ me ] and gave himself for [ me , ] and henceforth is laid up for [ me ] a Crown of Righteousness . There yet remains but one Pearl more in the Cabinet of this Text , which I shall onely offer to your short notice , and so conclude ; it is that due qualification which renders other Christians , as well as it did S. Paul , capable of the Crown of Righteousness ; they must be such , as who do love the Lord Christ's second appearing in the day of Judgment . And , indeed , it is the property of none but Saints , to love it , and long for it . See Phil. 1.23 . Rev. 22.20 . Amen even so come Lord Jesus . Some cautions , notwithstanding , must be here remembred , sith it 's possible that times may fall out , when we tremble at the thought , or mention of it ; as when conscience is wounded afresh with some gross act of sin : this made David afraid , yea , to roar out , and to make a noyse through the disquietness of his spirit , Psal . 38.8 . Psal . 55.2 . and , under that state of soul , to begg earnestly to be spared , that he might recover strength ( in Gods favour ) before he went hence , and was no more , Psal . 39.13 . or else , when the Lord shall , for divers ends and reasons , surcharge the soul and conscience with the sins of youth , for which , perhaps , men have not , as became them , been sufficiently humbled ; thus , dealt he even with his servant Job , writing bitter things against him , Job 13.26 . see also Job 16.4 . But , out of those cases , it is proprium quarto medo , onely the Saints love it , all such love it , and alwayes : and no marvaile , sith by this second coming , and appearance of Christ in the day of the last Judement , they receive very great and inestimable benefits , such as are final Redemption of the Body from corruption , Rom. 8.23 . Freedom from the society of the wicked , which here afflict the godly by their violation of Gods Law and Precepts ; Deliverance , not onely from the raign , and dominion , but even from the inhabitation and being of sin , which here they find as a clogg , and a burthen too heavy for them ; and so long to be rid of it , Rom. 7.24 . and lastly , the beatifical vision , and perfect fruition of the ever-blessed , and all-glorious Trinity , in the Heavenly Hieru salem , among the innumerable company of Angels , being admitted to the general Assembly , and Church of the first-borne , which are enrolled and written in Heaven , and to God the Judge of all , and to the spirits of just men made perfect , and to Jesus the Mediator of the New Covenant ; in whose presence there is fulness of joy , and at whose right hand are pleasures for evermore . And thus , my brethren , after my measure , as I could ( upon so short notice of about a day ) though not so full after my desires , as I would , in so great , so learned , and serious an Auditory , have I dispatched my discourse upon the Scripture ; your candour will , I hope , connive at the want of polishing , and entertain it as it is , according to the weight , and importance off the matter of it : And may the God of grace reap the Total glory . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A41017-e3790 The coherence . Devision of the words . Prospos . Every man in the world is Gods Steward . Proved . 1. By what every one receiveth from God. 2. By what God expects from every one Psal : 24 : 1. Men do not waste his goods 2. That they do not abuse them to ill ends . Luke 19 : 27. James 4 : 3. 3 : To do him Homage . Acts 10 : 33. 4 : To return him fruit . Matt. 21.33 . Vse . Two things required of a Steward . 1. Dispensation Rom : 13 : 4. Rom : 1 : 14.1 Tim : 5 : 8. 2. Right ordering of his dispensations . Luk. 12.42 . 1. Faithfully . Heb. 3.5 . Exod. 32.19 . 2. VVisely . Rom. 3.7 . 1 Tim. 3.17 . Gen : 18.19 Propos . 2. All Gods stewards must give an account . Two dayes of reckoning . 1. In this life . By the VVord . Gen : 3.11 . 1 King : 19. Matt : 3. Acts 2. By the rod. Job 33.14 . Mic : 6.9 . Job 33.19 . 1 Cor 11.30 . Psal . 31.5 . 2 After this life . A necessitie of a day of judgement . 1. In respect of God his decree Acts. 17.31 . Isa . 46.10 . His honour . Eccles . 3.16 . 2. In respect of the Saints . 2 Thes . 1.5 . For the manifestation of their innocency For the reward of their works . Mal. 3.17.18 3. In respect of the wicked . For the manifestation of Gods righteous proceeding against them . Rom. 2.5 . For the perfecting of their punishment . Why God is said to call all men to an account . 1. Because he will proceed in particular . Job 27.18 . Jam. 5.1.2 : James 4.3 . Mat. 16. Mat. 5 22. Mat. 15.19 . 2. Because he will proceed by me hod and order . Psal . 50. Psal . 51. Rom. 7. A direction in the exercise of repentance . 3. Because he will proceed by books . Dan. 10. Rev. 20. John 12.48 . Jer. 17.1 . 4. Because God will exact of every one according to what he hath been trusted with . Luke 12.48 . Vse 1. For confutation . Atheists in the Church . 2 Pet. 3. Vse 2. For instruction . 2. Not to judge others . Rom. 14.10 . 1 Cor. 4.5 . 2. To judge our selves here . A two sold reckoning to be made here . 1. Reckon with out selves Jer. 8.6 . Lam. 3.39 . Psal . 4. 2. Reckon with others . 2. Sam. 12.3 . Acts 20.26 . Iames. 5.3 . 3. To Exercise daily repentance , Acts 17.31 . 4. To get an interest in Christ . Rom 8.1 . Exod. 25.21 . 5. To lead a holy conversation . 1 Pet. 3.11 , 2 Cor. 5.9 . Acts 26.15 : 16. Vse 3. For Comfort . James 5. Heb. 9.27 . The Coherence . The meaning of the words . The devision of the words . Observat . 1. The death of others , is a just occasion of Mourning . Gen. 23.2 . Gen. 27.41 . Gen. 50.10 2. Sam. 25.1 . Zach. 12.10 . John. 11. Act. 20.38 . Reas . 1. Reas . 2. Ier. 5.3 . Vse . Object . Answ . A twofold distempe In mens affections . 1.2 . 1 These . 4.13 . Deut. 14. Observat . 2. Death the end of all men . Iob 3.14 . Zach. 1.5 . Reas . 1. In regard of Gods decree . Reas . 2. In regard of the matter whereof men are made . Iob 13 12. Reas . 3. In regard every man in him , hath the cause of death . Object . Heb 11.5 . 2 King. 2.11 . Answ . Object . Answer . Rom. 8.28 . Matt. 22. Vse 1. Make account of it for our selves . The benefit of the particular application of death to a mans selfe . 1. Sin will be made more odious . Rom. 5.11 . 2. The truth and justice of God will bee the more acknowledged . 3. Death will be the b 〈◊〉 prepared for Job 14.14.5 Three things wherein here is o●… a particular application of ●…h to a man. 1. In matter of sinning . Acts 5. 2. In redeeming of the time of life : 1 Cor. 10.35 Heb. 3 13. Gal. 6.10 . 3. In the manner of our conversation . Vse 1 : In respect of the death of others . 1. To moderate our mourning for the death of others . 2. To improve he life of others . Observat . 3. It is the duty of the living . to lay to heart the death of others . Reas . 1.1 . God is glorified hy it . Psal . 28.5 . Reas . 2. Our selves are benefited by it . 1. Thereby we come to see the certainty of death . 2. Thereby we come to see the nature of death . The proper worke of death . 1. To separate the body from the soule . 2. To separate a man from his estate . 3. To separate a man from his friends . Gen. 23. 2 Sam. 1. ●… . 1 Cor. 7.19 . 3. Thereby we come tosee the end , and cause of death . 1 Kings 14.13 2 Chro. 34.18 . Isa . 57.1 . Ezek. 9.4 , 5. Vse 1 : For reproof . of the generall neglect of this duty . Vse 2. For reproof . 1. Of the excess of sorrow for dead freinds . Judg. 8.24 . Gen 31.30 . 2. Of the rash censuring of the manner of others death . Luke 13.4 . Eccles . 9.2 . Vse 3. For Instruction , Luke 2.29 . Observat . Gods children are subject to the fear of death . The outward causes of the fear of death . 1. God. To humble his children . Psal . 9.20 . 2. Cor 12. To strengthen their . faith . 2 Cor. 1.9 , 10. To encrease their watchfulnesse . Mat. 25. 2 Pet. 3.1 1. To prepare them for death . 2 Chro. 20.3 . 2. Sathan . 2 Cor. 7.5 . The inward causes of the fear of death . 1. Natural . In respect of the object it self : death . The apprehension of death as an Ill. Eccles . 9.4 . The apprehension of death as an ill unavoidable . The apprehension of Death as an ill future . In respect of the subject ; men . Judg 8.20 . Gen. 201 1. Sam 16. 2. Inward causes sinful . 1. The want of the fear of God. Deut. 28.65 , 66 , &c. 2. In ordinate love of the world . Isa . 38.11 . Eccles 9. 3. Want of the assurance of Gods favour . Luke . 16. Mat. 6. Rev 6. Isa . 33.14 . Object . Answer . Psal . 42. Exod. 14 11. Psal . 23. Object . 2. Answer . Vse . For exortation . To be under the fear of death an uncomfortable estate . The fear of death a bondage in two respects . 2. It is possible to be freed from the fear of death . Means to be freed from the fear of death . 1. Humility . 2. Faith. 3. watchfulness . 4. Preparation . 5. Right apprehension of Death . Phil. 3. Assurance of Gods favour . 1 Cor. 3.23 2 Cor. 5.4 . Coherence . Definition of Patience Rom. 15.5 . Gal. 5.22 . Mat. 25 VVhat I is to let patience have her perfect work . Rom 15.13 . Collos . 1.11 . VVhat is meant by intire and wanting nothing 1. Sam. 30.6 . The parts the text . 1. A duty exhorted to . 2. An Argument to Inforce it . Conclus . 1. Conclus . 2. Conclus . 1. A Christian not perfect without patience . Mat. 5.48 . Reas . 1 A twofold perfection of a Christian . Perfection of parts what it is . 2 Pet. 1.5,6 . Reas . 2. Luke 21.19 . Reas . 3 , No dutie can be rightly performed without patience . Not Prayer Matth. 15. 2 Cor. 11. Not hearing . Luk. 8.15 . Rev. 3.10 . Heb. 10.36 . James , 1.21 . Reas . 4. Heb. 10.36 . Heb. 12.1 . Conclus . 2. Christian must labour for perfection in Patience . Coll. 1.11 . Mat. 5 , 48. Reas . 1. Eph 5 : Exod. 34.7 . Rom. 11. 1 Pet. 3.2 Pt. 2 : Rom. 8.29 . Luke . 9. James 5.10 . verse 11. Rom. 15.4 . Reas . 2. Acts 14.22.2 . Tim. 3.12 . Psal . 73.27 . Vse 1. For reproofe VVayes how men increase Impatience in themselves . 1. By aggravating their afflictions . Lam. 1.12 . 2. By giving liberry to their passions . 3. By resusing comfort . Gen. 37.34 . 4. By looking only on afflictions present not on mercies Est . ●… . 13 : 5. By looking on the instrument and not on God. Psal . 55.12.13 . Plal. 39.9 . 6. By looking on the smart and not on the benefit of affliction . Heb. 12.11 . 1. Cor. 11.32 Vse 2. For exhortarion . How to exercise patience In present crosses . 1. Cosider God the orderer of all conditions . Therefore give him the glory of his soveraignty 1 King , 20 3. Job 1.21 . 2 Sam , 15 25 O his w●…sedome . Of h●…s mercy . Lam. 2. Ier. 45.5 . 2. Consider the desert of siu . Dan. 9. E●…●… . 9. Lam. 3. 〈…〉 of 〈◊〉 born 〈◊〉 Patience . Rev. 3.10 . How to exercise patience in Gods delaying of mercies . 1. Consider that delayes are not denyals 2. That delaies increase mercies . Isa 61.7 . 2. Cor. 4. 2. Cor 1. 3. That delaies are but short , compared to eternitie . Coherence . Division . 1. Davids carriage durl●…g his childs sickness . Meaning of the words . 1. Cor. 3.8 . Rom. 14.17 . Davids Fast a religious fast . Davids te●…rs proceeded nor from a natural , but from a spiritual principle . Gen. 32. Hso . 12. Isa . 38. 2. The reason of Davids carriage . Gods absolute sentence implies condition . Isa . 38. Jonah . 3.4 . 1 Sam. 15. Verse 35 : Chap. 16.1 . Num. 14. Vse 1. For instruction . Jer. 18 7. Vse . 2. For inconragement , Ezek. 33.10 , 11. Gen. 3. Joel 2.12 , 13. Observe first Davids piety Mat 15 22. Comfort to Gods children . Psal . 103. Isa . 63.9 . 2. Observe Davids piety . Parents in their childrens miseries should remember their own sins . 1. King. 17. Object . 1. Deut. 24.16 . Ezek. 18.20 . Answ . Object . 2. Answ . Quest . Answ . Pro. 31. 1. Sam 2 29 chap. 3.12.13 Vse 1. To parents . The sins that bring judgments upon mens posterity . Vse . 2. To children . 2. Davdis carriage when his child was dead . The reasons of it . Observation from the first reason . Psal . 44. The way to order our affections is to reduce them to the principles of rectified reason . Job 14.14 . Observation from the second reason . Vse . Encles . 1 2. Observation from the third reason . Observation from the fouth reason . Eccles . 3.2 . Coherence . Division . P●…pos . Sin is the sting of death . A double consideration of death . What death is here meant . Corporall death . Principally . Two parts of spiritual death . What sin is the sting of Death Sin two wayes considered . Sin unmortified proves the sting of death . 1. In respect of the guilt . 2. In respect of the filth . How sin is said to be the sting of Death . Sin stings before death . A : death . After death At the day of Judgement . After the Judgement . Sin makes death fearful . Sin makes death hurtful . Vse . B●…cles . 11. How a man shall know whether Death shall come with a sting to him . Eccles . 11.9 How to get the sting of Death p●…lied out . 1. Get a part in Christ . Rev. 1.18 . Rom. 8. 2. Get sincerity of heart Isa . 38. 3. Practise Mortification . 1 Cor. 15. Vse 2. Division of the text . 1. Death is . Nature teacheth . 1. what death is . 2. The properties of death , That it is . 1. Universal . 2. Inevitable . 3. Uncertain . The Scripture teacheth , 1. what death is . 2. what are the causes of death . 3. what are the consequences of death . Heb. 9.17 . The particular judgment . The general Judgment . 5. what is the remedy against the evil of death . 2. Death is an enemy . 1. Depriving a man of all that is benefitial or comfortable . 2. Inflicting misery upon a man. 3. Death the last enemy . Not to all . But to the Saints . 4. Death shall be destroyed . Vse 1. For Examination . How a man may be fitted for death . 1. Get death disarmed now . 2. Get armour against death . Vse 2. For reprehension . Vse 3. For Exhortation . Vse 2. For comfort The division of the text . The first part of the Text. The meaning of the words . 1. Of the subject : Merciful men . 1 Joh. 4.20 . Rom. 12.18 . 2. Of the predicat , they perish . Eccles . 3. Observat . 3. Of the extent : from the evil to come . 1 From the evil to suffering . That he shall not see it . That he shall not endure it . Ezek , 9 Exod. 12. 3. From the evil of finning . That he shall not see sin com mitted by others . That he shall not commit sin himself . Vse Quest . Answ . The loss of a godly man , a great punishment to a place The second part of the Text. Inconsideraton a great sin . A frui of sin . A cause of sin . Isa . 40.6 , Luk. 1.4 . Psal 90.10 . Exod. 17.14 . Isa 8.1 . Ezek. 24.2 . Rom. 14.1 . The division of the words . Observation 1. Aust lib. 19. de Civit. Dei. A double blessedness . Phil , 3.21 . 2. Cor. 5.7 . Phil. 1 23. 1. Cor. 15.19 . Eccles . 9.4 . Job . 2 4 Job . 6.3 , Psa . 119.175 . psal . 39.13 . Isa . 38.18,19 . Job 7.15 . Num. 11.15 . 1. King. 19.4 Jonak . 4 3. Job 3.20 . Quest . Answ . Five causes of self-murther . Observat . 2. What it is to ●…ie in the Lord Rom. 16.1 . 1. Thes . 4. 1. To die in obedience Phil. 1. 2. In repentance 3. In faith . 4. With prayer . Luke 23.46 . Act. 7.59 . 5. In charity . Luke 23.34 . Act. 7.60 . 6. In peace . How to come to die in the Lord. The sum of the words . Division . Explination . None of us liveth to himself . Observat . A beleever is not to make himself the end in his actions Object . Answ . A double consideration of our selves . How a man may seek himself . Selfe-love lawful . The Observaon proved by reason . Reas . 1. It is dishonourable to God. Reas . 2. It is injurious . to Christ , Phil. ver . 19. 1. Cor 6.20 . 1. Pet. 1.18 . Luk. 1.74 . Reas . 3. It is dangerous to a mans self . 1. A man in seeking himself , I seth his happiness . That which he ga●…ns , is but a shadow of gain . 3. He loseth himself . Mat. 16.26 . Mark , 10 Vse 1. For Couviction . 1. That there are many that prosesse , the ms●…lves Christians yet live to themselves . Complained of . Phil. 2.21 . Forbldden . 1 Cor. 10.24 How a man shall know whether he liveth to himself . Rule 1. Instance 1. Joh. 6.10 . Hos . 7. Deut. 23. Instance 2. Jnstance 3. Rule 2. Rom. 1. 2. That it is an evil thing for a man to live to himself . Mat. 6.22 . A single eye , what . Jam. 1. Vse 2. For Exhortation . Helps . 1. Our good is in God , and not in our selves . Ier. 9.24 . 2. Exercise the grace . Of knowledge . Cant. 5.1 Sam. 1. Of Faith. Of Love. 1 Cor. 5. Vse 3. For instruction . 1 Cor. 14. Eph. 4.9 . The Coberence . Division of the Text. 1 Presace . 2. Exhortation . In the Exhortation . 1. The ground of i. 2. The Exhortation it self . 3. The motive . In the Preface . Obseavation . 1. Observat . 2. In the Ehortation . 2 The ground of it . The meaning of the words . Obser . 1. Obser . 2. The meditatlon of the shortness of our lives , a special means to take us off of the world . Reas . 1. Reas . 2. What is the principall thing we have to do in the world . Vse . The ground of all our neglect of heaven , is he want of the consideration of the shortness of this life . Sathan labours above all thing to make men put off the consideration of the brevity of their lives . 2. The exhortation it selfe . The meaning of the words . What is meant by having wives and yet to be as having none . 2. By weeping as if they weept not . 3 By rejoycing , as if rejoyced not . 4. By buying as If possessed not 5. By using the world as not abusing it . Observat . Opened . A beleever is to be to the world as a worldly man to the things of heaven . Proved by Scripture . 1 John 4.10 . Col 3.1 . By reason . Reas . 1. The things of the world are emptle things to a beleever . Reas . 2. The things of the world are none of a beleevers . Note . Simile . Reas . 3. The things of ●…he world hinder a beleever in the service of God. Simile . Vse . Reprehension . Particular instances . How to know whether we use the things of the world , as if we used them not . How a man may come to use things , as if he used them not . 3. The Apostles Motive or spurre . Obser . 1. The things of the world but a shew without a substance . Obser . 2. The shew of the world is suddenly gone . Grace is onely substantiall . The Coherence . The meaning of the words 1. What is meant by peace . 2. What by destruction . The manner of the destruction , 1. Sudden . 2. Painful . 3. Unavoidable . In the words a double description . Zich . 1 . 11●… . Observat . In the greatest security ; the greatest danger A double security . 1. Holy and spiritual . Spiritual security , what . Psal . 4.8 . Isa . 26.20 . 2. Sinful and carnal . Carnal security a fore-runner of Judgement . Proved . 1. By particular examples of particular persons . 1 Sam. 15.13 . Dan. 5.3 . Luke 12.19 . Job . 21.13 . 2. By general examples of Nations and States . Luke 7. Jer. 6.14 , 15. Zeph. 1.12 . Isa . 47.8 , 9. Rev. 18.7 . Confirmed by Reason . 1. In respect of the causes of security . Infidellty . Heb. 11.7 . Isa 61. Heb. 3. Deut. 29.19 . Isa . 6 : 9 , 10. 2. In respect of the concomitants of security . Disrespect of God in all his Attributes . Rom : 2 : 4 , 5. Eccles : 8 : 11. 3 : In respect of the fruit and consequences of security . Gen : 15 : 16. Note . Vse 1. For examination . Signs of security . 1. Profiting not by the judgments of God on our selves , or others . Dan. 5. Ier. 31.9 . Amos 4. 2. Contempt of the Ordinances . Amos 6. Ier. 9.13 . Ier. 23.33 . 3. Vain considence . Jer. 7.11.12.13 . Numb . 11.13 . Jer. 46.16 . Isa . 48.15 . 4. Continual increase of sin . Vse 2. For exortation . Motives to watchfulness . 1. The watchfulness of our enemies . 1. Sathan . 2. The flesh . 3. Heretiques . Mot. 2. The evil of security . In it self a spiritual lethargy . 2. In the effects . 1. It drives away the spirit of God. 2. It lets in Sathan . 3. Hinders our Communion with Christ . 4. Bringeth judgemen● prosi●ive . Future . Makt . 24. Ezek. 9. Mala. 3. Helps to watchfulness . 1. Sobtiety . Eph. 51 2. Spiritual exercise . 3. Continual fear . 4. Good company . Eccless . 4. 5. Be alwayes as in Gods presence . Psal . 139. Jer. 23 , 23. 6. Consider ●…y latter en●… Revel . 3.2 . Bccks . 11.9 . Prov. 16.7 , Plal. 9.6 . The parrs of the Text. Obser . 1. Death is an enemy . What kind of enemy . 1 : A common enemy . 1 King 22 : 31 Gen : 16 : 12. Psal : 89 : 48. Object . Answ . Josh : 23 : 14. Job 30 : 23. 2 : A secret enemy . 3 : A spiritual Enemy . Rom : 5 : 12. 4 : A continual Enemy . Wherein Death is n Enemy . Jeb : 18 : 18. In respect of its attendants . 1 : sickness , &c. Heb : 2 : 15. 2 : Cor : 6. Plal : 39 : 6. 2 : Dissolution of the frame of nature . 3. The Grave . Ezek. 24.16 . Isa . 14.11 . 4. Loss of worldly contentments and actions . Psal . 49.9 . Isa . 38.11 . Psal 6. 5. Consciance of sin , and certainty of Judgment and uncertainty of salvation . Heb. 9.27.2 . Cor 5.10 . Isa . 33.14 . Why Death called the last enemy . 1. Because it is the last that shall assault us . Therefore we have more enemies than Death . The Devil . The world . The flesh . Psal . 27.11 . Therefore likely to be the worst enemy . 2. Because it is the last that shall be destroyed . Who it is that destroyeth Death . Rev. 5.3.5 . 1. Sam. 17.23 . Hos . 13.14 . Act. 3.15 . When Death shall be destroyed . At the day of the Resurrection . Comfort in the mean time . 2. Cor. 15.57 . Rev. 7 17. Hos . 13.14 . 1 Cor. 3 22. Vse 1. Death an enemy only to the wicked . 1 King 21.20 Death to the beleever is 1. A subdued Enemy . Gant. 8.3 . Psal . 41.3 . Phil. 1.23 . Job 19.27 . Phil. 3.21 . Heb. 12.23 . Psal . 16.11 . 2. Cor. 5. 2. A reconciled Enemy . 3. An Enemy that at last shall be destroyed . Rev. 20. Rom. 6.9 . Vse 2. For instruction . How to be prepared for death . 1. Die to sin . 2. Live to God. 3. Be oft in the meditation of death . 4. Settle all things before hand , that concern the outward man , The inward . Tit. 3.11 . 1 Pet. 3.4 . Prov. 31.29 . Coherence . Division . The person judging . God. Opera Triditatis ad extra suns indivisa . Opera Trinitatis ad intra suns divisa ; cuique persona incommunicabiliter propria . Object . 2 : Cor. 5.10 . 1. Cor. 6.2 . Answ . How Christ is said to be the Judg. Rom. 2.16 . Joh. 5. Why God hath committed the power of the execution of Judgment to Christ . Three properties requisit in a Judg. 1. Knowledg to discern . Heb. 4. 2. Power to execute . Psal . 149. Rev. 15. 3. Justice in the Execution . Gen. 18. The Judgment 1. It shall be Types of the last Judgment . Luk , 17. Rule 1. Reas . 2. Reas . 3. Act. 1731. Reas . 4. 2. In what manner it shall be . 1. The summons . Job . 5.28 . Matt. 24.31.1 Cor. 15. 1 Thes . 4 16. 2. The App●…arance . 2 Cor. 5 10. Rom. 14 12. 1 Cor. 1.7 . 3. The seperaration . 4. The tryal . Rev. 20.12 . The books that shall be opened at the day of Judgment . 5. The Sentence . The general things observable in the words . 1. The duty . 2. The motives . The duty exprest . 1. Generally . 2. Particularly . The general duty expressed . 1. In the Object . 2. In the Acts that are exercised on the Object . 3. In the manner of exercising . The Object . 1. God. Simile . Simile . 2. The name of Cod. The Acts that are exercised on the Object . 1. Of the understanding . Memory . 2. Of the will and affections . Desires . Desires , an argument of a gracions heart . Joyned with endeavours . Desires without endeavours , false . The manner of exercising these acts . 1. They must come from inward principles 2. They must he sincere . Simile . Simile . 3. They must be pitched on God alone . 4 , They must be universal . 5. They must be constant . Simile . The particular duties . In times of mercy . 1. Chearfulness 2. Fruitfulness . In times of judgment . Simile . 1. Perseverance Simile . 2. Diligent exercise of our graces . Simile . 3. Patience . 4. Prosiciency The Motives to the duties . God seeth and Judgeth all our wayes . 1. This alone differenceth the godly from the wicked . Division of the words . Obser . 1. The Saints on earth have a heavenly conversation . What it is . The priviledges thereof . 1. Their names are written in heaven . Luk. 10.20 . 2. They are governed by the law of God. 3. They are safety kept . 4. They have interest . In God. Mat. 6 : 32. Chap : 7 : 11. In Christ . Dan 12 : 1. In the holy Ghost . 2 : Cor : 13 : 10. In the Angels . In the Saints that are in heaven●… That are on carte . 5 : They are Inriched with heavenly treasure . Mat : 13. Isa : 55 1. The traffique of a Christian what . How to know whether our conversation be in heaven . By our affections . Note . Obser . 2. While the Saints are on earth they are stated in heaven . 1. In respect of right and title . 2. In respect of present possession . John 14. Presumption to hope for heaven , without union with Christ first on earth . Ezra 2.62 . Christ in respect of his bodily presence is only in heaven . Transubstantiation . Cell . 3.1 . Obser : 3. Expectation of Christs coming to Judgement , the best means to work a man to a holy conversation . The continual expectation of the Saints is for Christ coming . A threefold coming of Christ . Proved . 2 Tim. 4.8 . Heb. 6.8 . Vse . For tryal . How to know whether our expectation of Christ coming be right . 1. By the ground of it . Heb. 11.1 . 2. By the companions of it . Which are , 1. Patience . 2. Love. Manisested in secret longings . Care to walk in Christ . 3. delight in the ordinances . 3 By the effects and fruits of it The expectation of Christs coming the best means to procure a heavenly Conversation . Proved . 1. It is the worker of Mortification . Collos . 3.17 . 1 Joh. 3.2 , 3. Guilt of sin causeth the apprehension of death to be terrible . 2 : Subdues out worldly affections . Collos : 3 : 1. 3. Keeps us from sinful actions . Act. 3 : ●…8 . Acts 17 : 30. 4 Quickness to holiness of life . 2 Pet. 3 : 11 , 12. 5 : Furthers our perseveran●…e in godliness . 1 Iohn 2.28 . Rev : 6. Vse For tryal . Rev. 6.15 . Heb. 2.14 . 1 Thes . 1 10. Division . 1 The duty commanded . Meaning of the worsd . What is meant by the saying of Christ , viz. The Doctrine of the Gospel . Two parts of the Gospel . 1. Shewing out raisery . Rom. 3.63 . 2. The remedy against this misery . 1 The Redemer . 2. The manner how we are redeemed . Rom. 3.24 . 3. The means how to enjoy the remedy . 1. The Conditions of the Covenant of Grace . 1 Repentance . Mark 1.15 . Heb : 6. The parts of Repentance . Godly sorrow for sin . Psal : 38. Jam : 4.9 . Confession of sin . Pro : 28. Psal : 32 : 4. 1 Joh : 1 : 9. Firme purpose of amendment . Joh : 5. Petition for pardon in the name if Christ . Hos . 14.2 . Repentance only taught in the Gospel . Mans repentance tends to the honour of Gods justice . 2 : Faith. John : 6 : 29. Desinit on of Faith. Faith only taught in the Gospel . 3. New obedience . How differenced from that required under the Law. 2. The benefit . What it is to see Death . What Death is here meant . Joh. 6.68 . Act 5.20 . Acts 11.14 . Reas . 1. 1 Joh. 2.24 . Reas . 2. Vse 3. Incitatton to thankfulness . Vse 2. Reprehension . Vse 3 Exhortation . Vse 4. Consolation Obiect . Answ . Coherence . Division of the words . 1. The sin of young men . 2. The Cure. Doct. 1. It is the sin of young men to rejoyce inordinately . Gen. 6.11 . Isa . 22.14 . Eccles . 12.1 . 1 Tim 2.22 Tit. 2.6 . Job . 1. Reas . 1. Natural corruption . Reas . 2. Forgetfulness of Judgement , Deut : 32 : 29 , Reas . 3. Freedome from crosses . Jer : 31. Reas . 4 Want of spiritual joy . Vse 1. For Admonion . 1. To take notice of their carnal joy . Young mens rejoycing proved to be inordinate . 1 : Because it is not placed there where it should be . 2 : Because it is placed there where it should not be . 3 Because it is excessive in lawful things . 4 Because it terminates not in God. 2 Of their walking after their own heart . Hosea 7. 3 Of their walking after the sight of their eyes . Iob 31.1 . Ier : 9. Heb : 11. Vse 2. For Fxhortation . 1 To abandon carnal joy . Luke 6.26 . Iob 20.6,7 . Directions how to avoid carnal joy . 1 To labour for sorrow for sin . 2. Consider the vanity of things . 1. Of humane wisdome . Eccles : 1 : 13. Eccles : 1 : 15. 1 Cor : 1 : 19. Eccles . 9 : 10. 2 Of worldly honour and cred it . Eccles : 1 : 16. John 5 : 44. John 10 : 43. Gal. 5 : 26. 3 Of worldly pleasures . Eccles : 2 : 2. Vers 4. 1 Cor : 7 : 19. Luke 8 : 4. 4 Of riches . Jer : 5 : 27. Eccles : 5 : 12. Rev. 18.18 . 2 Tim. 1.16 . Luk. 12.25 . 5 Of friends and Allies . Psal : 62 : 9. Psal : 49 : 7. 3 Labour for spiritual joy . Rom : 5 : 1. A twofold ground of spiritual joy . 1 The good things exhibied . 2 The good things promised . The second Exhertation not to walk after their own heart . The third Exhortation , not to walk after the sight of their eyes . Joshu : 7 : 21. 2 Sam : 11 : 1. Vse . 3. To old men . Doct. 2. God will bring men to judgement for all their sins . Masa : 3 : 18. Eccles 12 : 14. 2 Cor : 5 : 10. 2 Thes 4 : 6. Epist . Jude 14. Reas . 1. Because of Gods decree . Heb : 9 : 27. Reas . 2. Because of his righteousness . Reas . 3. Because of clearing his wayes before all , men and Angels . Reas . 4. Because of his hatred against sin declared In particular judgements in this life . Reas . 5. Because of the horrour that is in the conscience of the wicked . The manner of the Judgement 1 : It shall be the last Judgement . 2 : It shall be a General judgement . 2 Cor : 5 : 10.3 : It shall be a manifest jndgement . 4. It shall be a sudden judgement . 5 It shall be a righteous judgement . Rom : 2 : 5. 6 It shall be an eternal judgement . Vse 1. A preservative against tentation . Vse 2. For Instruction . Acts 17 : 31. Vse 3. Keep a good conscience . Vse . 5 To fear God. Observat . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mic. 7.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 2.8 . Reas . Tho. Aquin. Quod lib 9. act 16 Cajes . Tract . de Indulg . Canus , 1.5 . Cap. 5. Luther , L. de capt . Bab. Melancth . in Apol. Confes . art 4.5.27 . Lorich . in Forotalilio , haet . 1. de Sanct. Bellarmine indeed in the very beginning of his Retractations tells us , he allowes not the word Divus to be given to the Saints , and that either the word fell imprudently from him , or writing a B. for Beatus , the Printer mistook it for D. and printed Divus . But others stick not at the word , nor at much more . Stratius in an Ode of his thus ; Kinaldus Antister beatis additus agminibus Deorum . And Melchior Nunez . in an Epi●… of his to Ignatius , anno 1544 , among other matters of the Indyes , speaking of the Iesuits Zaviers death , calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaverii . Bishop Vida in his bymne called Divis caelestibus , after he hath invocated the B. Virgin and others , saith , Tum vos caducicorporis . Ceu nos onusti pondert . Quondam mares aut virgines , Nunc Dii beati caelites . And to adde but one more , Li●…si●… in Virg. A pricolli , c●…p 30. thus , Tunc libi audes DEA , dicit omn●…s sextus & aetas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Men. Reas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Testa , Such a tyle , brick , or pot , as is made of burnt clay . Morior ? Desinam alligari posse , definam agrot are posse , desinam posse mori . Observat . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas . Vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 23.10 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ez. 44.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Origen . Parts of the Text. The excellency of mans soul . 1. By nature ; and that in respect . Plato . 1. Of the original . Aug. Manichees Heb 12.9.2 . The Image . Plato . Aristocle . In respect of the substance . The indowments . The comand over the body . 2. By grace . 1. In Redemption . 2. In renovation . 3. By glory . Bern. Vse . To take especial care of our souls . Plato . Aug. The possibility to lose the soul . Mat. 24. Quest . Answ . How the soul may be lost . Vse . 3. A man may lose his soul in gaining the world . Note . 1. Rich men . Are covetous . Ambi●ious . men Vse . To tax covetous men Bern. 1. Ambitious . The loss by this gain . Observat . The worlds gain with the souls loss it comes to nothing . 1. Death takes all away . Jer. 17.11 . 2 He loseth the chiefe good . Chrysost . 3. Possest of the greatest ill . Simile . 4. Without hope of deliverance . Bern. Vse . To prevent this misery betimes . Parts of the Text. Doctr. Christ will come to judgement to reward the godly and ungodiy . The speediness of Christscoming . 1 Cor. 10.11.1 Job . 2.18.1 Pec. 4.7 . Two benesits concerning Christs coming to judgement . 2 Pet. 3.3.1 . Consuted by S. Peter . Psal . 9 0.4 . Mat. 14.24 . Numb . 14.25 . Luk. 12 : 38. 2 By S. Paul. 1 Thes . 2. Object . Heb. 9.26 . Answ . Act. 1.7 . Signs of Christs coming . Of three sorts . 1. Long before . The preaching the Gospel to all the world . Mat. 24.14 . 2 The revealing of Autichrist . 2. Thes . 2.3 . 3 General deparure from the ftaith . 4. Corruption in manners . 2 Tim 3. 5. Persecution of the Church . 6. General security . 7. Calling of the Jewes . 2. Signs immediately before Christs coming . 3. In Christs coming . Revel . 1. 2. The Judgement it self . Two Judgements . 1. Particular . 2. General . Quest . Joh. 5.24 . Joh. 3.18 . Answ . Necessity of a day of Judgement . Psal . 37 : Job 24.12 . Jer. 12. Psal . 37.11 . Unbeleever condemned already how . Revel . 20.10 , 11. Job 15. Psal . 14.2 . 4. The end of Christs coming . The punishment of the wicked . Psal 60.3 . Isa . ult . Ezek. 38 , 12. Rev. 14 , 10. Eternity of the torment of the wicked . Extremity of torments . Iam. 2. The reward of the godly . Isa . 2. Isa . 12. Vse 1. Comfort . Vse 2. Terrour to the wicked , Mal. 4.1 . Vse 3. To be fitted for the day . Looking , four things in it . 1. Earnestness . Rom. 8.19 . 2. Patience . 1. Thes . 1.3 . Heb. 10.36 . 1. The time is uncertain . 2. It seems long . 2. Gods strange working . 3. Joy. Rom. 5.1 . 4. Diligence 2. Pet. 3.14 . Blessed hope . 1. In freedome from all ill . 2. To enjoy all good . Appearing of Christ , twofold . 1. In the flesh in humility . Psal . 22. 1. To Judgement in glory . 1. His person . 2. Throne . 3. Attendants . 4. Administration . 5. Saints . 2 Thes : 1 : 10. Christ is God. 1 Ioh. Isa . 9.6 . Christ a great God. Vse 1. Comfort to Gods children . 2. Terror to the wicked . Object . Answ . Comfort that Christ the Saviour is Judge . Act. 17.31 . Doctr. Every Christi . an so to live , as expecting the appearing of Christ . Luke 2.36 . Phil. 3.20 . Jude 21. 2 Pet. 2.14 . Obs . 1. Col. 3.3 . Vse . Observat . 2. Observat . Vse 1. Vse 2. Observat . Vse 1. Aug : lib. 8. Confess . Cap. ult . Parts of the Text unsolded . Sleep threefold . 1. Natural . Psal . 3.5 . 2. Moral . Dan. 12 2. Act. 7. ult . 3. Spiritual , compared to sleep . 1. For the time , the night . 2. Exposed to danger . D●…ut . 32. 3. Willingness . 4. Suddenness . Mar. 26. 5 Insensibleness , and immovableness . 6 Vain fancies . 7 The continuance . 2 What meant by waking . 1 To open the eyes to see the light . 2 To rouze the senses . 3. Get out of bed . 3 Who must awake . Quest . Answ . 1 The natural man. 2 The regenerate . Cant. 5.2 . Mat. 25. Rev. 3.2 . 4. Why the Apostle calls upon those that are asleep . Exhortations not in vain . 1 To the godly . 2 To the wicked . The dead sleep of the world . 1. Idolaters . Rev. 2. 2. Adulterers . 3 : Drunkards . Prov : 23. 4 : Sabbath-breakers . 5 : Oppressors . 6 : Security . The sleep of the Church . Signs of sleepy Christians . 1 : Carelesness . 2 : When men intend nothing but sl●… . 3 Wasting of time . 4 Decay of natural heat . Exhortation to awake from sleep . 1 It is unprofitable . 2 It unfits for duty . 1 Exercise . 2 Combate . 3 To wait our Masters coming . 3 Our enemy sleeps not . Mat. 13. Prov. 24. 4 Gods mercy sleeps not . 5 Gods judgments sleep not . 6 We are all to meet death . Parts of the Text. Propos . They that are in covenant with God , may be without carnal fear . 1 What fear is . Kinds off fear . 1 Natural . 2 Carnal fear . 3 Servile fear . Act 2. 4 Filial fear Isa : 8 : 12. Reas . We are delivered from our enemies either , Luke 1.47 . 1 By reconciliation . 2 By conquest , Vse 1. The power of grace must reflect on a mans self . Vse 2. Possible to live without fear . Psalm 23 Vse 3. Reproof for inordinate fear . 1 We fear too soon . 2 Too much . 1 It brings a great deal of ill . Isa . 66.4 2 It unfits the heart to bear evils . It hurts the body . It doth hurt to the soul . 1 Natural . 2 Spiritually . Fear the ground of most sins . Vse 4. To sence our hearts against it . No cause of fear . 1 Of spiritual enemies . 2 Of worldly evils . Ier. 46.28 . Object . Answ . Object . Answ . Quest . Answ . How to get the conquest of fear : 1 Labour for the spirit : 2 Keep covenant with God 3 Strengthen faith . 4 To place our love aright . August . Simile . Doctr. Both words and actions shall be called to account . Matth. 5.22 . Iude 13.14 . Reas . 1. The Law binds men in speeches . Reas . 2. Words injure God and man. Levit. 24.11 . Act. 8. Vse . To condemn those that make light account of words . Pal. 39. Psal 131. Doctr. God will proceed in judgement according to his Law. Ioh. 12.48 . Object . Answ . All men judged by the Law. The Law not alike expressed to all . Rom. 2 , 14. Reas . 1. The Law is Gods scepter that he ruls by . Reas . 2. Because the law is a rule . Vse 1. Reproof of those that neglect the law . Quest . Answ . To despise Gods commandement , what ? Matth. 25.41 . Vse 2. Admonition to observe the Law : 1. For direction . 2. For tryal . Doctr. The consideration of the day of Judgment should move to holiness . 1 It hath drawn some to obedience . Eccles . 11.9 . 1 To forsake the world . Phil. 3.7 . 2 Disposing the heart to obedience . Eccles . 12.10 . Heb. 12. Rev. 14●… 2 It quickens to actions of obedience . 1 Of particular calling . 2 General calling . 3 It confirms in obedience . Vse . Shewing the cause of the worlds prophaness , and the Saints dejectedness . 2 Pet. 3. Vse . 2. To strengthen faith of the judgment . Jerome Parts of the Text. Meaning of the words . Doctr. Death due to sin as wages . Quest . Answ . What death due to sin : 1. Temporal . Object . Answ . How Adam died a natural death , as soon as he sinned . Object . Answ . How Christians freed from temporal death . Christians undergo temporal death , why . Simile . 2 Eternal death . Answ . Sin infinite three wayes . 1 In respect of the object . 2 The subject . 3 The sinners desire . Vse 1. Original lust a sin . Basile Vse 2. Confuration , no sin in it self venial . 1 Joh 3.5 . Sins mortal , and venial how . Vse . 3. In spectacles of death to see the heinousness of sin . Vse . 4. To deterre us from sin . Similles . Joh. 2. 1 Sam. 14. Vse . 5. To be humble and thankful . Life twofold . 1 Natural . 2 Spiritual . 1 In this life . Job 17.5.2 In deathy 3 Afterth e Resurrection . A thing eternal three wayes . Doct. Salvation the feee gift of God. Quest . Answ . Austin . Quest . Answ . Joh. 3. Vse . 1. Confutation of merit . Rom. 8. Vse 2. To humble us . Vse 3. Comfort . Vse 4. Thankfulness . Isa . 45 24. The Analysis of the Chaper . Propos . 1. God is pleased to set himself to procure the profit of his people . Proved by instances . 1 In his instituting Ordinances in the Church . 1 The preaching of the Word . Act. 26.18 . 2 Tim. 3.16 . 2 The Sacrament of the Supper . 3 Prayer . Unprofitable living under the ordinances , a taking the name of God in vain . 4 Sending of Christ into the world in our nature . 2 In his command and injunction . Deut : 10 : 13. Matth. 5.29 . 3. In his several administrations . 1 Permitting sin to remain . 2. To prevail . 3. Withdrawing his presence . 4. Suspending his answer to their prayers . 5. Denying their particular suites . 6. Deprives them of their dearest blessings . James 5.11 . Use of exhortation . Vse 2. Of instruction . Propos . 2. Gods aim in afflicting his children , is their profit . Gen 41.52 . Afflictions they are profitable . The blessed fruit of afflictions . 2 Chron. 33.12 Deut. 8.15 . Isa . 27.9 . Hab. 1.12 . The Saints of God have walted for the profit of afflictions . 2 Sam. 16.12 . 2 Sam. 16.12 . Isa . 37.4 . Vse 1. For reproof . Gods children prone to misconster the intent of God in their afflictions . 1 Sam. 27.1 . Esa . 6.5 . Lam. 3.16.18 . Isa . 49.14 . Vse 2. For comfort . Isa . 10.57 . Simile Isay . 12.12 . Vse 3. Exhortation to a patient expectation of the fruit of affliction . Object . Answ . Iob 17.4 . The sum of the words . Division . Explication . Simile . Doct. 1. Ground : 1 From God. Psal . 84. Why God withdraws the light of his coun●e●ance from his people . 1 For correction of their former abuse of his mercies . 2 Of the neglect of their duty . Cant. 5. 3 Of their carnal security . 3 To teach them wherein their present comsort and happiness consifts . Simile 3 For prevention . 1 Of pride . 2 Of considence in the creature or in habits of grace . Ground . 2 From Satan . How Satan causeth trouble in the hearts of Gods servants . 1 By stealing out of thest hearts the promises of the Gospel . Heb. 12. Matth. 13. 2 By presenting to the soul the truths of God in false glosses . Ground , 3. From our selves . From some distemper of the body . 2. Prevailing of some strong lust . Heb. 12.1 . 3 Inordinate passions . Heb. 1. Vse 1. To teach us compassion toward those that are in trouble . Isa 53.4 . God suffers his servants to be in inward distress , and why . Doctr. 2. Faith is a special means to quiet / the soul . 2 Cron. 20.20 . 2 Tim. 1 , 12. Vse . Doctr. 3. Faith that quiets the soul , must be pitched upon God in Christ . Doct. 4. Vse . Quest . Answ . What it is to believe in Christ . What it is to receive Christ as a Prophet . As a King. As a Priest . Quest . Answ . Object . Answ . Quest . Answ . Quest . Answ . Quest . Answ . Devision of the words . Doct 1. Strong trials befall strong Christians . 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Job 1.8 . Wherein the strength of a trial consists . Why God laieth strong tryals , on strong Christians . Reas . 1. Reas . 2. Doct. Faith acquits a man in great tryals . Reas . 1. Reas . 2. Reas . 3. Reas . 4. Reas . 5. Vse 1. 1. 2. Vse 2. The sum of the words . Parts of the Text , Coherence . The first branch of the Text : Explication 1 What life it is that is here meant . Eternal life proper to the Saints . Begun in this world . Gal 2.20 . Heb 2 , 3. Consummated in the world to come . Phil 1.21 . 1 Thes . 4.17 Joh. 5.26 . Joh. 6 33. Vse 1. For instructiou . Vse 2. For demonstration . 1 Tim 5.6 . Ephes . 2.1 . Vse 3. For consolation . 2 Tim 3.12 . Act 14.22 . Mark. 5.26 . Eccles . 9 4. Job 2.4 . Phil. 1.7 Rom. 14.17 . 2 Cor. 12.2 . 1 Cor. 2.9 . Rom. 8.18 . 2 Cor 4.17 . The second branch of the Text. Eternal life cometh from divine grace . Tit. 3.7 . Eph. 2.8 . Reas . 1. Reas . 2.2 Cor. 3.5 . Vse 1. For confutation . Vse 2. For Consolation . Vse 3. For Instruction . Vse 4. For exhortation . The third branch of the Text. The Saints have right to eternal life by inheritance . Vse 1. For Confutation . Vse 2. For Consolation . Vse 3. For Direction . 1. 2. The fourth branch of the Text. All of all sorts have a right to eternal life . Acts 10 , 34 Vse 1. For Admonition . Vse 2. For Consolation general . Particular . 1 Tim 2.17 . 1 Tim. 2 21.12 . Isa . 49.23 . Doctr. 1. The servants of God have a comfortable and willing expectation of death , Proved . Phil. 1.13 . 2 Cor. 5.8 . &c. The ground of the desire of death in the Saints . Eccles . 7.1 . Rom. 7.24 . Psal . 120.5 . Thilip . 1 23. Exod. 34.23 . Object . 1. Rom. 6 , 23. 1 Cor. 15.26 . Respons . Death considerable two wayes . Object . 2. Psal . 6.4 , 5. Isa . 38.3 . Math. 26.39 . Respons . Why some of the Saints in the Scripture have prayed against death . Psal . 23.4 . Phil 1.23.24 . 1 Kings . 8 , 25. Heb. 7.5 . Object . 3. Respons . Two things consider able in a Christian . Mar. 26.41 . 2 Cor. 5.2 . Vse . For Trial. Doct 2. A special care in the servants of God to be alwayes ready for death . 2 Tim 4.6 . 1 Cor. 15.31 . Job . 14.14 . Psal . 90.12 . Heb. 13.14 . Luk. 12.36 . Reas . 1. Psal . 89.48 . 1 Pet. 4.19 . Reas . 2. 2 Sam. 4.5.6 . Job 1 19. Reas . 3. Note . Vse . Deut , 32.29 . Esa . 28.15 . Job 28.14 . How to be prepared for death . 1 Tim. 5.6 . Jo. 17.13 . Doct. 3. Ignorant men can neither take comfort in , nor be truly prepared for death . Math 22.29 . Psal 119 24 Psal 119 , 9 93 Vse . Doct. 4. Death freeth Gods servants from all misery . Phil. 1.23 . 2 Tim. 4.6 . 2 Pet. 2.14 . 2 Pet. 2.15 . Rev. 14.13 . Rev. 6.9 . Luke . 16.22 . Vse 1. Consutation of Purgatory . Vse . 2. For consolation of the Saints . Gen. 41.40 . Rev. 21.4 . Esth . 8 17 1 Joh : 3.2 . 1 Cor. 13.12 . Quest . Answ . How to know whether the day of death be a discharge from all former , and following miserles . Doct. 5. The Saints at their going hence have a comfortable and peaceable debarture . Psal . 37.37 Prov , 14.32 . Gen. 49.33 . Gen. 13.25.2 King. 22.20 . Reas . 1. Rom. 8 : 9. Chap : 16. Reas . 2. 2 Tim : 4.7 , 8. Isa : 38 : 3. Ephs ; 22 10. Object . 1. 1 Respons . Joh. 7.24 . The unqulet departure of many of the Saints cleared , with the grounds thereof . Eccless . 9.2 . Rev. 12.12 . Mark. 9.26 . 2 Cor. 4 6. Esa : 54.8 John 13.1 . Object . 2. Respons . The seeming-quiet departure of the wicked , with the grounds thereof . Psal 73.4 : 1 Sam. 25.37 . Luk. 11.11 , Excles . 8.12 . Esay 57.11 . Vse . Confutation of Purgat●…y . Vse . 2. Exhortation . Gen. 3.19 . Prov. 11.7 . Job 27.8 . 2 Tim 4.7.8 . Joh. 17.4 , 5. Psal . 119.1.1 Sam. 2.20 . Luk. 13.3.2 Thes , 5.24 . 2 King 9.22 . Heb. 10.24 . Dan. 4.27 . Parts of the Text. Doct. Jesus Christ the Fountain and Author of all life . 1 Of the body . Resurrection of the body , what . 1 Cor. 15.20 . 2 Of spiritual life . 3 Why both comprehended under one term . 1 In regard of the Analogie . 2. 2 In regard of the connection . Vse 1. Comfort . 2 Against the death of the soul . Object . Answ . Object . Answ . 2 Against the death of the body . Quest . Answ . Difference in the Resurrection of the godly , and wicked . 1 In the cause . 2 In the end . Vse . 2. Trial. Signs of the first Resurrection . 1 Forsaking sin 2 Newness of life . 3 Progress in both . Vse 3. Exhortation direction . Quest . Answ . All men must die . 1 To manifest Gods truth . 2 His power . 3 Our benefit by Chrst . 4 To conform us to Christ . Rachel was 〈◊〉 Fruitful 3 Obedient . 4 Her death . Coherence . Observat . 1. Observat . 2. Observat . 3. Observat . 4. Doctr. 5. There is a change in all that are in Christ as from death to life . 1 The analogy between spiritual , and natucal life and death . 1 In general . 1 A General change . 2 The orderlyness of it . 2 The Analogie in particular . Death threefold . 1 Judicial . 2 Civil . 3 Natural . 1 Imperfect . Simile . 2 Newness of life expressed by life in three respects . 1 The principle of life . 2 The actions of life . 3 The properties of life . Appetite . 2 Tropagation . The order , Observat . Men first die to sin , and then live to God. Reason 1. From our union with Christ . 2 From the cot●…ariety of them . Vse 1. Conviction . Vse 2. Exhortation . No loss in dying to sin . Not life . 2 Not peace . 3 Not esteem . 4 Not wealth 5 Not pleasures . Sin a needless thing . 2 The gain by death to sin . 1. Conclusion . The faithful are hopeful . Rom. 5 : Definition of Hope : 1 Pets 1 : 9. Rom : 8 : 24 , Vse . 1 Trial of Hope : Rom : 4 : 18 : Isa : 21 : 16 : Hab : 2 : 3 : Isa : 8 : 17 : 2 Pet : 3 : 9 : Psal : 73 : 9 Psal : 102 : 13. 2 Pet : 3 : 3. Iob : 2 : 9. Mal : 3 : 14 : 2 Cor : 6 : 8 : 2 Sam : 6 : 22 : Vse 2. Hindrances of hope : 1 Iohn 4.18 . Rev : 21 : 8. Psal : 118 : 6. Psal ; 91 : 5. Psal : 40 : 1. Luke : 21 : 19.1 Cor : 15 : 16 Iob 17 : 13 : Heb 11 : 27 : Heb 11 : 35 : Phil : 1 : 23 : 2. Conclusion . Christ the object of Hope . Phil : 1 : 21. Psal : 38 : 15 : Psal : 71 : 5 : Gen. 49.18 . Iob. 13.15 . Vse 1. Trov , 23.5 . Psal . 146.3 . Psal . 62.3 . Vse 2. Phil , 3.8 . Eccles . 1. Isa . 55.4 . 2 Cor. 1 : 20. Iohn 14 : 6 : Iob : 6 : 68 : 3. Conclusion . This life-time is our hope-time : Vse 1. Isa : 55 : 6 : 1 Iohn : 3 : 2 : Vse 2. 2 Pet 1 : 8. 1 Thes : 1 : 3 : Heb 6 : 19 : Psal : 84 : 7 : 2 Per : 3 : 18 : 1 Cor : 7 : 20 : Col : 4 : 17 : 4. Conclusion . Hope is no : for the things of this life . 2 Cor. 5.1 . Isa : 57.13 . Vse 1. Vse 2. 5. Conclusion . Our life is a misery . Iob , 14.1 . 1 Cor : 7 : 29. Iam : 4.14 . Vse . 1 Iohn 2 : 15. John 11 : 25. Psal . 8 : 4. Vse 2. 6 Conclusion . The hopeful are not miserable : Vse 1. Vse . 2. I am 5.11 . Revle . 14.13 . Exod : 33 : 20. Explication . Rom. 12.2 . I am . 2.15 : 16. Heb : 13 : 31 Rom : 12 : 15. Mat : 5. 2 Thes : 3 : 10 : 1 Pe●… 1 : Division . Doctr. 1. It is the duty of Christians to take the best opportunities of their life to do good : A twofold opportunlty to be taken of doing good : 1 The time of life : Luke 16 : 9 : Mat. 25.10 . Objection . Answ . Objection . Answ . 2 Of outward estates . Trov : 23.5 . Eccles : 11 : 8. 1 Tim : 6 : 17. Iob 13 : 15 , 16 , 17 , 18. Vse 1. Prov : 3 : 28 : Psal : 78. Vse 2. Gen. 18.19 . 2 Sam : 9.1 . Doctr. 2. It is the duty of Gods servants to relieve others . Deut 15.7 : Eccles . 11.4 . Isa . 58.7 : 2 Cor. 8 : 9. Heb : 13 : 16. Iohn 15 : 19. Reason 1. Pro : 3 : 26 : 27. Luke 16 : 9. Reason 2. Psal : 41 : 1. Tsal : 37 : 6. 1 Tim. 6 : 19. Vse . Iames : 5. Vse 2. Quest . How to give so as to do good : Answ . 1 Give justly Eccles . 11.1 . 2 Give wisely Psal : 1 : 2 : In respect of the quantity : In respect of the quality : 3 Give in simplicity : Rom : 11 : 8 : Mat : 6 : 4 Cive chearfully : 2 Gor : 8.6 : The persons to whom good must be done : 1 Generally to all : Luke 10 : Reason 1. Mala : 2 : 10 : Reason 2. 1 Iohn 4 : 20 : Vse . Object . Answ . 1 Sam : 25 : Object . Answ . Rom 12 : Object . Answ . Eccles . 11.1 . Objection . Answ . Objection . Answ . Objection . Answ . Objection . Answ . Objection . Answ . Objection . Answ . Doct. 1. Doct. 2. 1 There are some poor of the houshold of faith . Mat. 15. Iames 1. 1 King : 4 : 1. Rom : 5 : 16. Luke 16. Reason 1. 1 Cor : 8 : 9. Mat : 8 : 10. Reason 2. 1 Pet : 2 : 11. Reas . 3. Luk 9 : 53. Reason 4. Iames 5. Heb 11. Vse 1. Heb 10. Vse 2. Iob 1. Vse 3. Iames 2. Doctr. 2. The houshold of faith especially to be regarded : Psal . ●…6 . 1 . Phil. 1. Reason . Reas . 2. Mat 15. Vse . 1 Chron 29. Prov 19.17 . Psal : 1. Prov. 3.11 . Parts of the Text. Doct. 1. A change will befall all the sons of men . Death a change , and why so termed . The change by death must befal all men . Reason 1. Reason 2. Reas . 3. Reason 4. Doctr. 2. 1 What it is to wait for death . Wherein the preparation for death consists . 1 In freeing our selves from sin ●…u our life-time . How that is done . 2 In having our persons qualified . How that is done . Why we must wait and be prepared for death . Reas . 1. Reas . 2. Reas . 3. Reason 4. Vse 1. Vse 2. Vse 2. Vse 3. Vse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prol , in Eccless . Agnescere nolumus , quod ignorare non possumus . Cypr , de Mortal . Vid. Vit. Orig. pr●…efix . operib . Infans nondum loquitur , & tamen prophetat . Serm. de bono pas . Cic. primo , tusc . In Eccles . chap. 12. 1 The Scope . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupressin funeria . The Coherence . Senes in limine mortis vih●… 〈◊〉 avidissiml . Arist 〈◊〉 & breu . vita . Cic. de se●…ctu●… . The sense . Que. 1. Que. 2. Que. 3. Que. 4. Sol. 1. Sol. 2. Sol. 3. Et strepitus iste perduras quousque ; pondus id est ponderosum corpus ad terram pervenerit sed corpore in terram projecto statim cessat tumulius Destructor . vit . par 4. c. 2. The division . The Doctr. Quotidiè morimur quotidiè enim demitur aliqua pars vita . Bern. in serm . Senibus meri & in januit juvenibus in insidiis . AE vi temporalis sine completo ad eterna velmortis vel immortalitatis hospitia dividimur . Scelus aut exuritur igue . Application Coclcus bist . I may add . Oravitatis eloquentia , & eruditiona vestigia egocinis & velisima pars luti , & scintilla dum vertor , satis habe●… sis●…plendorem illius imbecillitas occulerum f●…rrè possit . Aug. l. de Nat. & grat . respice sepulchra , et vide quis servi quis Dominus , quis dives & quis pauper , descerne si potes vinctum à rege , sertem à debili ; pulchrum à deformi . Sophocl . in Antig . Arist . Eth. Homer Hae. Aristot . phy . Acts and mon. p. 1. Poncius Diacoa in vit Cyp. Psal . 31.15 . Tertul , devesurrect . in candida exp 〈◊〉 , ut 〈…〉 gistratum ambientes expectabant suffragia . Encharid 〈◊〉 Laurant . 〈◊〉 tempus quod inter bomines●… mortem , & ultimaresurrectionis interposition est animas ab●… 〈◊〉 recepta●… la contiment , sicut 〈◊〉 dign●… est , 〈◊〉 requi●… , vel 〈…〉 pro eo 〈…〉 est in car●…e 〈◊〉 viveret . Esay 48.22 . Apcc. 6.16 . Eraz. Apoph . Theodoro parum interest bumine an insublime putrescat . Tertal , de reJurect . Ierrem . 22.19 . Psal . 7 9.1.2 . Dossid . in witExod . 20.12 . Psal , 55.23 . The blood thirsty and deceitful mau shall not live out half his daies . 1 Sam. 2.32 . Hiro . epitaph Paul. sentimus quid bab●…emus , postquam habere decivimus . Jer 22.29 . Esa . 37.1 3. Matth. 25.35.36 . Matth. 24.28 . Esay . 1.2 . Deut. 32.29 . Psal 81.13 . Jerem. 8.22 . Luke . 19.41 , 42 Matth. 23.27 . Divin . institut . l 1. ut nec ipsam decent alia , nec alios ipsa . Beller . l. 1. de Verb. Dei. c. 2. Nazianz. orot . 38. mortem ut peccati precisionem homo lucratur , ne malum sit immortale ita pana in misericordia ced it . Amb. in Luke . mors triplex est 2. nature de qua dicitur querent mortem , & inveniunt secunda culpoe , de qua dicitur anima qua peecat morietur , tertia gratioe in qua non naturased delicta moriuntur . Sen. ep . 70. nibil melius oeterna lex secit quam quod unum intro itum ad vitam nobis dedit , exitus multos . Hippoc. Aph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luke 16.23 . Gen. 37.35.1 Kings 2.6 . Psal . 89.43 . Palm . 6 5. Isa . 38.18 . Apoc. 20 : 13. Gen. 3.17 . Rom : 5.12 . Ezek : 18 : 20. 2 Cor. 5.11 . 〈◊〉 ●…5 : 5. 1 Pet. 2.24 . Musculus in Gen. sides in id quod suturum est prospicit , ac de co nou secus , ac si jam factum esset gloriatur . Cic. consolat . Periclem narrant historia intra quadridum duobus filiis orbatum , quiusque eòp fortis & constans fuit , ut nihil prorsus depristino habitu cultuque diminurit , nec unquam coronam de capite deposuerit . Horatius Pulvillus dum edem Jovi dedicabit inter solemnem verborum nuncupationem postem tenens ut filium mortuum audivit , nequae manum à poste removit , neque sacra diremit . Plin. l. 21.6.4 . Rosa nascitur spina verius quam frutice . Hieron : comment , in Proph. Hosea c. 13 cromers tua ô mors ideo m●…rtum sum , ut tu mea morte moriaris , ero morsus tua inferne qui omnia tuis faucibus devorasti . morsus tua inferne qui omnis tuis faucibus devorasti . Aug. l. 3 . de remit . peccat c 11. ubi est peccatum quo puncti & venati sumus . Calv. in Hossatis constat Paulum 1 Cor. 15. non citasse Propheta testimonum ad confirmandam ullam doctrinam de que disserit . Calv. in hunc loc . ero pestes tuae ô mors , id est ego ero interitus mortis , ut mors ipsa non possit nos amplius perdere . Calv. in Hoses quanuis mors absorbeat omnia quanvis sepulchrum aboleat omnias , Deus tamen est superior morte & sepulchro , ergo si quando de speratio nos ita dejiciat , ut non gustemus omnes Dei promissiones , veniat nobis in mentem hic lo●us quod scilicet Deus sic exitio mortis . Chrysost . in 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bernard . serm . 26. in Cant. jam tibi frater in nocte adhuc mediâ diescebat nox sicut dies illumenabatur accitus sum ego , ut id miraculi viderem , hominem exultantem in morte insultantem morti , ubi est mors stimulus tuus ? jam non est stimulus sed jubilus , jam cantando , moritur homo , & moriendo cantat Plut●… moral : tract . de utilitat . ex inimicis capienda . Psalm 89.47 Rom : 6.2 1 Tim. 5.6 . Rev : 20.6 Morsuus est morti qui moritur crimini . Qui moritur ●…te quam moritur , 〈◊〉 moritur . Apoc : 20 : 14 Exod. 3 : 14 Levit. 25.25 . Apoc. 5.9 . 1 Pet. 1.18 . 1 Tim. 1.10 . Apoc. 14.13 . Vita moriens conflixit cum vivente morte . Apoc. 14.13 . 2 Cor. 5.1.8 . ●…ohn 11.25 . Apoc. 1.28 . Apoc. 22.16 . John 3.14 . As Moses lifted up the serpent in the wilderness , even so must the Sun of man be lifted up . O mors devorasti & devorata es , illius morte tu mortua es illius morte nos vivimus , gratias tibi agimus Christe salvator quod tam potentem adversarium dum occideris occidisti . Hier . epitaph . Nepotiam . Herodotus in Thaliâ , 〈◊〉 - Ethiopes postquam mortuum aresecere gypse obl●●unt picturaque . exhortantes representant , deinde ei Cippum cavum e vitro circumdant in cujus medio mortuus interlucet . Esay 40.6 Nazianz de ob . Causar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal : 16 : 11. Porheus in bunc loc adversus bestiam spiritus sanctus consolatur pios , si ab ill a prius propter testimenium Iefu trucidantus qnam de ed supplirium sumptum sit , nam vel sic morientes beati sunt , qui temporariam vitam amittentes in hoc seculo , oe ernam adipiscuntur in altro . Gen : 42 : 36. of a voyce from heaven , without any speaker . Ioseph is not , and Simeon is not . Math : 2 : 18. Rachel mourning for her children , and would not be comforted because they are not . Isocr . ad Demonicum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrosius Ausbers , in Apoc. c. 14. ille nunc in spiritu raptus spirituali aure bonc vocem percipiens invit eodem spiritu ceelesism replendam esse at eundem vecem andire posset in suâ personâ Psal . 19 : 1 , 3. Melo in Apee . c. 14. audive vocem non corporalem neque a foris sirepentom , sed rut us firmatam per Angelum gui tot am ti Apccalypsin Christo jubente revelavit . 2 Pet. 2.18 . Acts 2.2 . Acts. 10.13 . Amb. Ausber . quia maximum est quod nuncsolus audis , stilo exprime ut ad ejus aures perveniat cujus figuram geris , Gasper Melo scyibene transvolet quod ad electorum solatium ad finem usq perseverare debet . Bellar. l. 4. de verb. Dei non scrip . c. 3. Si Chrivto & Apostoles suisset propositum ver bum Dei coarctandi ad scripturam inprimis rem tauti momenti Christus prae . cepisset , & Apostoli alicubi testarent , se ex Domini mandato soribere , of id nusquam legimus . Eusch 1.2 . hist . ad Matthaeum ca occasione scripsisse , &c. 2 Tim 3.16 . The Hebrews who say of one that is dead , that he is not , mean not simply that he is not at all , but he is not in the world , or appears not among the living , or is to us as if he were not . Luke . 20.38 . Ambros . loc supr . cit . quis mortuns mori potest ; Resp pii moriantur mun . do priusquam moriantur corpori . Psal . 145.18 . 1 Cor : 15.18 . But è contra , all that die for the Lord , die in the Lord , So Martyrs , are not excluded though they are not included alone , but all true confessors with them . Vid. Alcazarum in Apoc. c. 14. Math. 24.46 . Beza in hunc loc . quid si legatur perfectè quia tum optans piratam beatitudinem . Paraus in Apoc . Hic primitie , in coelo ipsa massa beatitudinis , bic sitimus justitiam , illic satiamer . Luke 16. 22. Orat. 24. in laudem Coesar credo generosum omnem caramq Deo auimam postquam vinculis corporis hinc soluta excesserit excussis compedibus quibus animi perinzdeprimi solebas hilarem ad Dominum suum convolare . Cyp. de mortal . mors non est exitus sed transitus & temporalis itinere decurso ad eierna transgressus . Bern. c. 15. de amore Dei Insideles mortem appellant fideles palch 1 , qui moritur mundo , ut perfecta vivet Deo. Apoc. 7.17 . Herod Hist . l. 1. beaius est nemo nisi cusus prosperitatem Deus foelici exitu , & morte confirmavit ut Cleobis , & Bitonis ac viventis , & periculis obonxi beatitudo ut currentis pramium , & coronaflaxa & vana est . Cornel. à Lapid . comment in A pcc. c. 14 , ut Romoe mori non potest , qui Romoe non vixit , it a qui in Domino non vixit in eo non moritur . Joh 15.1 , 2 , 4. Apoc. 7.13 . Eccles . 4.12 . 1 Cor. 9.14 . 1 Tim. 4.1 : Apoc. 2.7.17 . Apoc. 22 , 17. Cic. consolas . animorum oeternitatem proprius intaeutes cruciausun mirum in modum quasi flaginose . actum vitam pena etiam sit immortalis consecutura . Numb . 23.10 . Jere. 31.16.17 . Psal . 116.11 . Psal . 58.11 . Phil : 1.21.23 . Iob. 19 , 2●… , 26 , 27. 2 Tim. 4 , 6 , 7 , 8. 〈…〉 Vid. vitem Amerbach & L●…d Vr●…es lib. 1. de 〈◊〉 . Apoc. 4.8 . Pfal . 116.7 . Apoc : 4 : 10 : 11. Vid. Molin . tract Eau. de Silo●…m . Eccles . 11.13 . * Olymp. in eccles . in quocu●… igitur loco five illustri , five tenebrosus , five inturpi scelerum statione , five in honest●… virt●…tum depre●…e●…dit●…r , homa cum moriatur in co gradu , at●… , 〈◊〉 ordine permanet in aeternum nam velrequiescit in lumine felicitatis aeternae cum justis & Christo Domino : vel in te uebris cruciatur cum impuris , & principe bujus mnndi diabolo . Cyp. ad Demet . quand . buic excessum fuerit nullus jam penitemie locus est , nullus sat is factionis effectus , hic vita , aut amittitur , aut tenetur , & infra ad immortalitem sub ipsa m●…rte transitur . Me aphrin eccces . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cyp . ad demet , oevi temporalis fine completo ad aterna mortis vel immortalitatis hospitia dividimur . hom . 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ierome ep . 25. lugeatur mort●…us sed ille quem gehenn●… suscepit quem tartarus devorat in cuius poenam aeternus iguis estuat , non quorum exitum angelorum turbe commitatur , quibus obviam christum occurrit gravemur magis si diutius in tabernaculo isto mortis habitemus . hillar . in psal . 2. nibil ilic dilationis , aut more est tempus mortis babet unum quem●… ; suis legibus , dum ad judicium unumquem●… aut abraboe sinus reservat aut poenoe . tustine mart . lib qu. & resp . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. tertul l. de pai . ergo boc votum si illis consecutos imp tientur dolemus ipsi consequi 〈◊〉 . Cyp. de mortal . ejus est mortem timere qui ad christuū nollet tre eius est ad christum nolle ire qui se non credit cum christo incipe re regnare . Naz anz . o●…ac 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyp. de mortal . amplectamur diem quius sig●…at singul●…s domi filio suo & laque is secu laribus ex●…lutos paradise restituis & regno c●…lest o. The second difficulty . Heb : 11.6 . Marh . 10.43 . Whosoever shall give drink to one of those little ones , a cup of could water onely in the name of a Disciple ; verily I say unto you , he shall not lose his reward . Apoc. 22.12 . Rom. 2.7 . Ber in Cant. charitas vacua non est nec tamen est mercenara . 2 Thes . 1. ●… . 2 Tim. 4.8 . L. 13. confes . c. 12. explenitudine bonitatis tuoe creatura tua subsistit ut bonnm quod tibi nibil prodesset nec de se quale tibi esset tamen quia ex te fieri potuit non deesset quid enim te promeruit coelum & terra , &c. De grat . & lib. arbit c. 9. cum posset Apo●…tolus recte dicere stipendium justitioe , est vita cterna , maluit dicere gratia au●… tem Dei est vita eterna . Vt intelligeremus Deum non pro merit is uostris , nos ad vitam ●…ternam , sed pro su●… miseratione perducere , Bafil . in Psal . 114. Manet sempitern●…r●…quies illos , qui in b●…c vit â legit●…me certarunt , non ob corum merita factorum sed de munificentissin●… ' Dei gratia ulgent . de predest●…inat . p. 18. ad Mouimum . ossidete Regum paratum vobis , sed & hoc ipsum opus est gratiae , ex gratiae , enim datur nonsolum justificati vita bona , sed & glorificatis vita 〈◊〉 , Ambrose in Psal ●…18 . Nonsunt condigna , non ergo secunda merit a nostra , sed secundam misericordi●…m ' Dei coelestium decretornim in homines formaprocedit . Marcus ●…remita de op . justif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg l. 19. in Job c 17. Eleazar in praelio Elephantem stravit , s●…d sub ipso quem exti●…xi●… occub it , fic qui vitia superantes sub ipsaqu●…e subj●…ciuns superbiendo succumbunt . The third difficulty . The fourth difficulty . Math. 25.34.35 . Heb. 10.35 . Psal . 25 : 13. Psal : 1 : 13 : Rom : ●… : 28 : 1 Cor. 2.9 . Heb. 11.22.23 . Heb. 13.20 . Rev. 3.14 . ●…rov . 13.12 . 1 Pet. 18. Mat. 12.45 , 46 Sand. de scismate Anglicano . Psal . 77.15 . Gen. 49.33.50.2.3 . Gen. 50 : 1. Gen : 49 : 31. Act. 8.2 . Act , 9.39 . Psal . 90.20 . Gen. 47.9.28 . Gen. 48 : 10. Gen. 47.29 . Lake 23 , 28. Heb. 11.10 , 13 , 16. Eccl. 22. If. Eccl. 38.16 . Gen. 37.3 . Gen. 49.1 , 48. Gen. 49.26 . Gen. 37.34 . Gen. 37.35 . Gen. 37.35 . Gen. 45.27.28 . Gen. 46.30 . Deut. 34 : 8. Eccl. 22.12 . Numb . 19.11 . Exod. 20.11 . Gen. 2.2 . Gen. 3.9 . Il. Gen. 2.3 . 2 Sam. 12 , 7. Ephes . 6.2 . 2 Sam. 18.22 . Eccles . 38 . 16.17●… Gen. 49.22 . Observ . 1. Pauorem Hosliliue coluit Cybr . de Idol . vanicat . Tertul. de patieut . c. 2. Vse . Anselm . de . Boods . Symb. Princ. to 3. 1 King. 8.44 . Observ . 2. Vse . 1. Vse . 2. Iudg. 12.3 . Exod. 9.10 . Dan. 5.5 . Observ . 3. Vse . Observ . 4. Mat. 10.30 . Vse . 1. Vse . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luc. Dialog . adv . indoct . In vita Epictetiante Enchirid. Socr. Hist . Eccles . l. 4 c. 18. Observ . 5. Vse . Observ . 6. Esth . 5.2 . 2 King. 4.31 . Vse . 1. Vse . 2. 2 King. 2.21 . Apoc. 5.3 . Observ . 7. J1 . Typotius Symb. Princ. tom . 1. Non potest esse sapiens , qui aut unde proficise●…tur , aut quo perveniendum sit , nesci●…t . Cic. Acad. q. 1.2 . Vse . 1. De Rom. Pontific in vit . Pauli . 4. l. 6. Luk. 12.20 . 2 Kin. 2.11 . Vse . 2. Observ . 8. Vse . Sudias in v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser v. 9. Clims . Scal. Paradil . grad . 6. in princ . Ib. in sine . Vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. 1. 5. ●… . 211 . Nazianz●… Carm. 52. In divite m male mo●…tion . Ambros . ad paenit . agend . exhor . tom - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hippocrates in Juramento Strigel , in in Phil. 1.16 . Mat. tl . 28. Heb. 4.9.11 . Phil. 2.12.2 Pet 1.10 . 1. Jer. 40.16 . 2. 3. Psal . 143.2 , 4. 1 King. 3. 6. 7. Phil. 3.14 . 9. Act. 18.16 . 10. Dan. 2.34 . 11. 12. 13. 1 King , 52. 14. 15. 2 King. 18.25 . 16.1 King. 26.15.2 King. 24.8.2 King. 2.19.1 King. 19.29 . 17. 18. Psal . 73.11 . 2 Sam. 15.4 . 21. 22. 23. Revel . 2.21 . Psal . 140. ●…1 . 24. Mat. 8.19 . Dan. 5.5 . Numb . 22 23. 25. 26. Psal . 73.21 . Psal . 37.1 , 7 , 8. 27. Matth. ●…7 : 21. Psal : 73 : 16. 28. 1 Sam : 4 21. Isa : 7 : 2. 29. Ier : 22 ●… Job . 16.21 . 30. Act. 6.9.10 1 Cor. 1.20 . 31. Luke 10.34 . Psal . 79.11 . 32. 33. Rom. 2.5 . Exod. 14.4 . 37. 38. 1 Cor. 15.18 . Isa . 57.1 . 39. Gen. 25.8 . Ioh. 21.22 . Kings . 14.13 . 40. Rev. 3.10 . 2 Pet. 2.2 . 41. Heb : 7.3 . Prov : 2 : 19. Eccles . 7.2 . Exod. 14.20 . Mat. 14.2 , 1 2 3 4 5 6 7 8 9 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. Lib. nono Ep. 70. 29. 30. 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 1 Thes . 2.1 ●… . a 1 Thes . 4.13 . b Gen. 49.1 , 2. c Deut. 32.2 . d Act. 21.13 . e 1 Thes . ●… . 10. f Rom 9 1. g 1 P●t . 1 17. h 2 Tim. 4.18 . i 1 Cor. 1.8 . k 1 Cor. 2.9 . l Heb. 11.40 . m Phil. 1.23 . n Psal . 16.11 . o Act. 2.20 . p 2 Tim. and 2.1 . q Phil. 2.22 . r 1 Cor. 9.25.2 Tim. 2.5 . s Rom. 8.37 . t 2 Cor. 10.14 , 16. Gal. 1.16 . u 1 Cor. 9.17 . w 1 Thes . 2.4 . x Mat. 25.21 . Quaer . 1. Answ . y S. Chrys . in Loc. z Non haec jactantiae verb● sunt , sed bonae Conscientia , Estius ad Loc. 1 Cor. 10.31 . Quaer : 2. Answ . a Jam : 2.18 . b Rom. 5.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Vera fides viva est , Nec potest esse otiosa Juell . in Apolog . d Cal. 5.6 . e Rom. 13.8 . f 1 Ioh. 3.14 . Quaer . 3. Answ . Quae ; 4. Answ . g Mat. 2.23 . Rom. 12.6 . h Magalianus , ad Loc. i S. Ambrose in Luc. k Saint Gregogry in Job 23. l Espencoeus ad Loc. m Heb. 11.7 . n 2 Pet. 2.5 . o Gen. 6.3 . p Jer. 20.7 . q 2 Chron. 36.16 . Mat. 23.37 . r In signum contradicibile . Tert de Carne Chr●…i , cap. 28. Isa . 8.13 : s 1 〈◊〉 Bishop Hall in Paraphr : Piscator & Fransiscus Lucas . t Confer : Lam. 3.35 . u 2 Cor. 5.20 . w Act. 2.40 . Phil. 2.15 . x Yert in Apoleget . y 2 Tim. 4.17 . z 1 Cor. 16.9 . a Mat. 10.16 . b Isa . 6.10 . c 1 Tim. 3.1 . Rom. 11.13 . d Prov 13 , 5 : Ezek. 36 : 31. e 1 Tim. 6.12 . f Mat. 16.26 . g 1 Cor. 4.2 . Act. 2.40 . h Isa . 8.18 . Heb. 2.13 . i Heb. 13.17 . k 1 Cor. 3.6 . l Gen. 3.15 . m Gen. 25 22. n Mat. 10.34 , 35. o S. Cypr. lib. de Mortal . c. 9. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Macar . Homil. q 2 Thes . 3.3 . r Psal . 111. 〈◊〉 . Heb. 10 : 20. s 1 Jo. 3.2 . t 1 Cor. 13.12 . u 2 Cor. 1 : 12. w Tit. 2.10 . x Act. 14 : 22. y Mat. 20.22 . z Jam. 3.2 . Gal. 6 : 1. a Mat. 13.42 . * Phil. 3.21 . b Mat. 17. 4. Ioh. 14 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 2 Pet. 1.17 . e Tanqu●…m filius gratiae Bradwardin de S. Paulo . f 2 Tim. 31 , 6.2 Pet. 1.21 . g Act. 9.15.2 Tim. 2 20. h Rom. 5 17. i Our heart is as barren of any good , as they report the Isle of Patmos is , wheren ●… thing will grow , but on earth that is brought from other places . D. Stoughton . k 1 Pet. 2.5 . l Cant. 8.5 : m Phil. 3.21 . n See my Sermon , styled , The remedy of Schisme , preached at Pauls Lond. 1640. p. 18. 19 , o Psal . f 30.3 . p. Fulgent . lib. 1. ad Monim . q Rom. 8.18 . Meritum meum miseratio Domini . Bern. ●…naer . Answ . r S Aug. de verb. Apost . Serm. 16. Debitor Deus factus est , No●… aliquid a nobis accipiendo , sed quod ●…ipl●…cuit promittendo illo ergo modo possumus exigere Dominum nostrum ut dicamus , Redde quod promifi●…ti , quia fccimus quod Jussi●…ti , & hoc to fecisti , qui labor●…ntes juvistiNan dicimus Deo , Redde , ●…uia accepisti ; sed redde quia promisisti , Cron. Die●…eric Dn 9 post . Trin. in Fine . s 1 Tim. 4.1 . and 2 Tim. 3.1 . t 1 Cor : 10.11 . u Mundus senescens patitur pha●…tasias , Gerson . w Act 2 : 20.2 Tit. 4 : ●… . x Ioh : 6 , 39 , 40 , 44. y Vid. Aug. lib. 20. De Civ . Dei c. 7 & Philastr , c 59. De Heres . & Aug. De Heres . c 8. z Euseb . 1 : 3 : c : 25. Histor . Ecclesiast . a Ezek. 1.10 , b Ioh. 1.1 , 2. &c. c Mat. 20.21 : Act. 1.6 . d Luk. 17.21 . e Rom , 14 : 17 : f Eusc●… . 1.3 . c. 36. Eccl. Hist . g Justin : Martyr , Dialog . Gum Triphon Jud. pag. 239. h Baron . in Annal : Ann. 128. sect 2. & Hieron . in Cataleg illustr . cap. de Papiâ . i Tertal . ill 3 advers . Marc. c. 24. k Lactant. 1.7 c. 24. Institut . l 3 Epist . John 9. m Re : 20.6 . n Re. 14.13 . o Ioh. Gerard. loc com . To. 9. c 7 sect . 80. p See Bish . Hall in his Revealtion . unrevealed , edi t 1650 , D. Prid. serm . on 2 Pet. 3.13 . and serm . on Joh. 6.14 . Per. Dem. of Probl. vid. Dieter . In die . fest . Bar. Ap. p 7.14 &c. vol. 4. Bul. 1.2 . c. 11. contr . Anapaht . & sixt Senens . 1.6 . Annot. 347. q Art. 6. of the Ch. of England r Phsl . 1 : 8. Mat. 21.5 . s 2 Pet. 1.17 . t Acts 17.31 : 2 Tim. 4 : 1.1 Pet. 4.5 . u See my Sermon , stiled The Gra●…d Assizes , pag. 37. ed it . 16 53. preached at Winchester . w 2 Tim. 4 : 1. * Mat. 25 : 31. x 1 Tim. 5.17 . y Mat. 24 : 46. z Pet. 5.2 . a Heb. 11.25 . b Iam. 5.7 . c Rev. 20.12 . d Act. 9.15 . e 2 Tim. 4.17 . f 1 Cor. 16.9 . Quer. Answer . g Iohn 6.63 . h Prov. 25 : 14. i Iud. v. 12. k B. King , lect . 38. on Ioan. l Phil. 1.9 , 10. * Fallit . enim vitium pronimitate , boni . m Heb. 5.14 . n 2 Tim. 3.4 . o Ier. 17 9.2 Cor. 11.3 . p 2 Cor. 11.14 . q Prov. 1.5 . r 1 Thes . 5.21 . s Rom 12.2 . t Act. 17.11 . u Gal. 5.19 . w Iudg. 7.21 . x Gal. 2.10 . y Psal . 119.136 . z Rom 6 12. a Psal . 19.13 . b Psal . 38 4. c Mat. 11.28 . d 1 Ioh. 3.2 . e Heb. 12.2 , 23 , 14. g 1 Pet. 5 10. h 1 Tim. 1.17 .